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قوله: ﴿لن تنالوا البر حتى تنفقوا مما تحبون﴾ [آل عمران: ٩٢]","level":3,"page":13140},{"title":"٦ - قوله: ﴿قل فأتوا بالتوراة فاتلوها إن كنتم صادقين﴾ [آل عمران: ٩٣]","level":3,"page":13143},{"title":"٧ - قوله: ﴿كنتم خير أمة أخرجت للناس﴾ [آل عمران: ١١٠]","level":3,"page":13149},{"title":"٨ - قوله: ﴿إذ همت طائفتان منكم أن تفشلا﴾ [آل عمران: ١٢٢]","level":3,"page":13151},{"title":"٩ - [باب] قوله: ﴿ليس لك من الأمر شيء﴾ الآية [آل عمران: ١٢٨]","level":3,"page":13153},{"title":"١٠ - [باب] قوله: ﴿والرسول يدعوكم في أخراكم﴾ [آل عمران: ١٥٣]","level":3,"page":13158},{"title":"١١ - [باب] قوله: ﴿أمنة نعاسا﴾ [آل عمران: ١٥٤]","level":3,"page":13160},{"title":"١٢ - [باب] قوله: ﴿الذين استجابوا لله والرسول من بعد ما أصابهم القرح﴾ الآية [آل عمران: ١٧٢]","level":3,"page":13161},{"title":"١٣ - [باب]؛ قوله: ﴿إن الناس قد جمعوا لكم فاخشوهم فزادهم إيمانا وقالوا حسبنا الله ونعم الوكيل﴾ [آل عمران: ١٧٣]","level":3,"page":13162},{"title":"١٤ - [باب] قوله: ﴿ولا يحسبن الذين يبخلون بما آتاهم الله من فضله هو خيرا لهم بل هو شر لهم سيطوقون ما بخلوا به يوم القيامة﴾ الآية [آل عمران: ١٨٠]","level":3,"page":13164},{"title":"١٥ - [باب] قوله: ﴿ولتسمعن من الذين أوتوا الكتاب من قبلكم﴾ الآية [آل عمران: ١٨٦]","level":3,"page":13167},{"title":"١٦ - [باب] قوله: ﴿لا تحسبن الذين يفرحون بما أتوا﴾ [آل عمران: ١٨٨]","level":3,"page":13174},{"title":"١٧ - [باب] قوله: ﴿إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألباب﴾ [آل عمران: ١٩٠]","level":3,"page":13179},{"title":"١٨ - [باب] قوله: ﴿الذين يذكرون الله قياما وقعودا وعلى جنوبهم ويتفكرون في خلق السماوات والأرض﴾ [آل عمران: ١٩١]","level":3,"page":13182},{"title":"١٩ - [باب] قوله: ﴿ربنا إنك من تدخل النار فقد أخزيته وما للظالمين من أنصار﴾ [آل عمران: ١٩٢]","level":3,"page":13183},{"title":"٢٠ - [باب] قوله: ﴿إننا سمعنا مناديا ينادي للإيمان﴾ [آل عمران: ١٩٣] الآية","level":3,"page":13184},{"title":"(٤) ومن سورة النساء","level":2,"page":13186},{"title":"١ - [باب] قول الله -﷿-: ﴿وإن خفتم ألا تقسطوا في اليتامى فانكحوا ما طاب لكم من النساء مثنى وثلاث ورباع﴾ [النساء: ٣]","level":3,"page":13187},{"title":"٢ - [باب] قوله: ﴿ومن كان فقيرا فليأكل بالمعروف﴾ الآية [النساء: ٦]","level":3,"page":13195},{"title":"٣ - [باب] قوله: ﴿وإذا حضر القسمة أولو القربى واليتامى والمساكين﴾ الآية [النساء: ٨]","level":3,"page":13201},{"title":"٤ - [باب] قوله: ﴿يوصيكم الله في أولادكم﴾ [النساء: ١١]","level":3,"page":13202},{"title":"٥ - [باب] قوله: ﴿ولكم نصف ما ترك أزواجكم﴾ الآية [النساء: ١٢]","level":3,"page":13205},{"title":"٦ - [باب] قوله: ﴿لا يحل لكم أن ترثوا النساء كرها ولا تعضلوهن﴾ الآية [النساء: ١٩]","level":3,"page":13206},{"title":"٧ - [باب] قوله: ﴿ولكل جعلنا موالي مما ترك الوالدان والأقربون﴾ الآية [النساء: ٣٣]","level":3,"page":13213},{"title":"٨ - [باب] قوله: ﴿إن الله لا يظلم مثقال ذرة﴾ [النساء: ٤٠]","level":3,"page":13215},{"title":"٩ - [باب] قوله: ﴿فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا (٤١)﴾ [النساء: ٤١]","level":3,"page":13219},{"title":"١٠ - [باب] قوله: ﴿وإن كنتم مرضى أو على سفر أو جاء أحد منكم من الغائط﴾ الآية [النساء: ٤٣]","level":3,"page":13223},{"title":"١١ - [باب] قوله: ﴿وأولي الأمر منكم﴾ [النساء: ٥٩]","level":3,"page":13225},{"title":"١٢ - [باب] قوله: ﴿فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم﴾ [النساء: ٦٥]","level":3,"page":13227},{"title":"١٣ - [باب] قوله: ﴿مع الذين أنعم الله عليهم من النبيين والصديقين﴾ الآية [النساء: ٦٩]","level":3,"page":13228},{"title":"١٤ - [باب] قوله: ﴿وما لكم لا تقاتلون في سبيل الله والمستضعفين من الرجال والنساء﴾ الآية [النساء: ٧٥]","level":3,"page":13230},{"title":"١٥ - [باب] قوله: ﴿فما لكم في المنافقين فئتين﴾ الآية [النساء: ٨٨]","level":3,"page":13233},{"title":"١٦ - [باب] ﴿وإذا جاءهم أمر من الأمن أو الخوف أذاعوا به﴾ [النساء: ٨٣]","level":3,"page":13234},{"title":"١٧ - [باب] قوله: ﴿ومن يقتل مؤمنا متعمدا فجزاؤه جهنم خالدا فيها﴾ الآية [النساء: ٩٣]","level":3,"page":13236},{"title":"١٨ - [باب] ﴿ولا تقولوا لمن ألقى إليكم السلام لست مؤمنا﴾ [النساء: ٩٤]","level":3,"page":13243},{"title":"١٩ - [باب] قوله: ﴿لا يستوي القاعدون من المؤمنين [غير أولي الضرر] والمجاهدون في سبيل الله﴾","level":3,"page":13248},{"title":"٢٠ - [باب] قوله: ﴿إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم﴾ الآية [النساء: ٩٧]","level":3,"page":13252},{"title":"٢١ - [باب] قوله: ﴿إلا [المستضعفين] من الرجال والنساء والولدان لا يستطيعون حيلة ولا يهتدون سبيلا (٩٨)﴾ (الآية) [النساء: ٩٨]","level":3,"page":13256},{"title":"٢٢ - [باب] قوله: ﴿فأولئك عسى الله أن يعفو عنهم وكان الله عفوا غفورا (٩٩)﴾ [النساء: ٩٩]","level":3,"page":13257},{"title":"٢٣ - [باب] قوله: ﴿ولا جناح عليكم إن كان بكم أذى من مطر﴾ الآية [النساء: ١٠٢]","level":3,"page":13258},{"title":"٢٤ - [باب] قوله: ﴿ويستفتونك في النساء قل الله يفتيكم فيهن وما يتلى عليكم في الكتاب في يتامى النساء﴾ الآية [النساء: ١٢٧]","level":3,"page":13259},{"title":"٢٥ - [باب] قوله: ﴿وإن امرأة خافت من بعلها نشوزا أو إعراضا﴾ الآية [النساء: ١٢٨]","level":3,"page":13260},{"title":"٢٦ - [باب] قوله: ﴿إن المنافقين في الدرك الأسفل من النار﴾ [النساء: ١٤٥]","level":3,"page":13262},{"title":"٢٧ - [باب] قوله: ﴿إنا أوحينا إليك كما أوحينا إلى نوح والنبيين من بعده﴾ [النساء: ١٦٣] إلى قوله: ﴿ويونس وهارون وسليمان﴾ [النساء: ١٦٣].","level":3,"page":13265},{"title":"٢٨ - [باب] قوله: ﴿يستفتونك قل الله يفتيكم في الكلالة إن امرؤ هلك ليس له ولد وله أخت فلها نصف ما ترك وهو يرثها إن لم يكن لها ولد﴾ [النساء:١٧٦]","level":3,"page":13266},{"title":"(٥) ومن سورة المائدة","level":2,"page":13270},{"title":"١ - باب ﴿حرم﴾ [المائدة: ١]","level":3,"page":13271},{"title":"٢ - [باب] قوله: ﴿اليوم أكملت لكم دينكم﴾ [المائدة: ٣]","level":3,"page":13275},{"title":"٣ - باب قوله: ﴿فلم تجدوا ماء فتيمموا صعيدا﴾ [المائدة: ٦]","level":3,"page":13276},{"title":"٤ - باب قوله: ﴿فاذهب أنت وربك فقاتلا إنا هاهنا قاعدون﴾ [المائدة: ٢٤]","level":3,"page":13279},{"title":"٥ - [باب] قوله: ﴿إنما جزاء الذين يحاربون الله ورسوله﴾ الآية [المائدة: ٣٣]","level":3,"page":13283},{"title":"٦ - [باب] قوله: ﴿والجروح قصاص﴾ [المائده:٤٥]","level":3,"page":13288},{"title":"٧ - [باب] قوله: ﴿يا أيها الرسول بلغ ما أنزل إليك من ربك﴾ الآية [المائدة: ٦٧]","level":3,"page":13289},{"title":"٨ - [باب] قوله: ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾ الآية [المائدة: ٨٩]","level":3,"page":13290},{"title":"٩ - [باب] قوله: ﴿لا تحرموا طيبات ما أحل الله لكم﴾ [المائدة: ٨٧]","level":3,"page":13293},{"title":"١٠ - [باب] قوله: ﴿إنما الخمر والميسر والأنصاب والأزلام﴾ [المائدة: ٩٠]","level":3,"page":13294},{"title":"١١ - [باب] قوله: ﴿ليس على الذين آمنوا وعملوا الصالحات جناح فيما طعموا﴾ الآية [المائدة: ٩٣]","level":3,"page":13298},{"title":"١٢ - [باب] قوله: ﴿لا تسألوا عن أشياء إن تبد لكم تسؤكم﴾ الآية [المائدة: ١٠١]","level":3,"page":13300},{"title":"١٣ - [باب] قوله: ﴿ما جعل الله من بحيرة ولا سائبة ولا وصيلة ولا حام﴾ [المائدة: ١١٦]","level":3,"page":13305},{"title":"١٤ - [باب] قوله: ﴿وكنت عليهم شهيدا ما دمت فيهم﴾ الآية [المائدة: ١١٧]","level":3,"page":13310},{"title":"١٥ - [باب] قوله: ﴿إن تعذبهم فإنهم عبادك﴾ إلى قوله: ﴿الحكيم﴾ [المائدة:١١٨]","level":3,"page":13312},{"title":"(٦) ومن سورة الأنعام","level":2,"page":13313},{"title":"١ - [باب] قوله: ﴿وعنده مفاتح الغيب لا يعلمها إلا هو﴾ [الأنعام: ٥٩]","level":3,"page":13320},{"title":"٢ - [باب] قوله: ﴿قل هو القادر على أن يبعث عليكم عذابا﴾ إلى قوله: ﴿يفقهون﴾ [الأنعام: ٦٥] الآية","level":3,"page":13323},{"title":"٣ - باب ﴿ولم يلبسوا إيمانهم [بظلم]﴾ الآية","level":3,"page":13325},{"title":"٤ - باب قوله: ﴿ويونس ولوطا وكلا فضلنا على العالمين﴾","level":3,"page":13326},{"title":"٥ - [باب] قوله: ﴿أولئك الذين [هدى] الله فبهداهم اقتده﴾","level":3,"page":13327},{"title":"٦ - [باب] قوله: ﴿وعلى الذين هادوا حرمنا كل ذي ظفر ومن البقر والغنم حرمنا عليهم شحومهما﴾ الآية","level":3,"page":13328},{"title":"٧ - باب قوله: ﴿ولا تقربوا الفواحش ما ظهر منها وما بطن﴾","level":3,"page":13331},{"title":"٨ - [باب] قوله: ﴿هلم شهداءكم﴾ [الأنعام: ١٥٠]","level":3,"page":13333},{"title":"٩ - [باب] ﴿وكيل﴾ [الأنعام: ١٠٢]","level":3,"page":13334},{"title":"١٠ - [باب ﴿لا ينفع نفسا إيمانها﴾ [الأنعام: ١٥٨]]","level":3,"page":13336},{"title":"(٧) سورة الأعراف","level":2,"page":13344},{"title":"١ - [باب] قوله: ﴿إنما حرم ربي الفواحش ما ظهر منها وما بطن﴾ [الأعراف: ٣٣]","level":3,"page":13353},{"title":"٢ - [باب] قوله: ﴿ولما جاء موسى لميقاتنا وكلمه ربه﴾ إلى قوله: ﴿وأنا أول المسلمين﴾ [الأعراف: ١٤٣]","level":3,"page":13354},{"title":"٣ - [باب] قوله: ﴿وأنزلنا عليهم المن والسلوى﴾ [الأعراف]: ١٦٠]","level":3,"page":13356},{"title":"٤ - [باب] قوله: ﴿قل يا أيها الناس إني رسول الله إليكم جميعا﴾ الآية [الأعراف: ١٥٨]","level":3,"page":13357},{"title":"٥ - [باب] قوله: ﴿وقولوا حطة﴾ [الأعراف: ١٦١]","level":3,"page":13359},{"title":"٦ - [باب] قوله: ﴿خذ العفو وأمر بالعرف وأعرض عن الجاهلين (١٩٩)﴾ [الأعراف: ١٩٩]","level":3,"page":13360},{"title":"٨ - ومن سورة الأنفال","level":2,"page":13364},{"title":"١ - [باب] قوله: ﴿يسألونك عن الأنفال﴾ الآية [الأنفال: ١]","level":3,"page":13365},{"title":"٢ - قوله: ﴿إن شر الدواب عند الله الصم البكم الذين لا يعقلون (٢٢)﴾ [الأنفال: ٢٢]","level":3,"page":13370},{"title":"٣ - قوله: ﴿ياأيها الذين آمنوا استجيبوا لله وللرسول إذا دعاكم﴾ الآية [الأنفال: ٢٤]","level":3,"page":13371},{"title":"٤ - [باب] قوله: ﴿وإذ قالوا اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم (٣٢)﴾ [الأنفال: ٣٢]","level":3,"page":13373},{"title":"٥ - [باب] قوله: ﴿وما كان الله ليعذبهم وأنت فيهم﴾ [الأنفال: ٣٣]","level":3,"page":13376},{"title":"٦ - [باب] قوله: ﴿وما لهم ألا يعذبهم الله وهم يصدون عن المسجد الحرام﴾ الآية وقوله: ﴿وقاتلوهم حتى لا تكون فتنة﴾","level":3,"page":13379},{"title":"٧ - [باب] قوله: ﴿يا أيها النبي حرض المؤمنين على القتال﴾ إلى قوله: ﴿يفقهون﴾ [الأنفال: ٦٥]","level":3,"page":13382},{"title":"٨ - [باب] قوله: ﴿الآن خفف الله عنكم﴾ الآية إلى ﴿الصابرين﴾ [الأنفال: ٦٦]","level":3,"page":13383},{"title":"٩ - سورة براءة","level":2,"page":13386},{"title":"١ - [باب قوله: ﴿براءة من الله ورسوله إلى الذين عاهدتم من المشركين (١)﴾]","level":3,"page":13394},{"title":"٢ - [باب] قوله: ﴿فسيحوا في الأرض أربعة أشهر﴾ [التوبة: ٢]","level":3,"page":13396},{"title":"٣ - [باب] قوله: ﴿وأذان من الله ورسوله إلى الناس يوم الحج الأكبر﴾ الآية [التوبة: ٣]","level":3,"page":13398},{"title":"٤ - [باب ﴿إلا الذين عاهدتم من المشركين﴾]","level":3,"page":13399},{"title":"٥ - [باب] قوله: ﴿فقاتلوا أئمة الكفر إنهم لا أيمان لهم﴾ الآية [التوبة: ١٢]","level":3,"page":13401},{"title":"٦ - [باب] قوله: ﴿والذين يكنزون الذهب والفضة ولا ينفقونها في سبيل الله فبشرهم بعذاب أليم﴾ [التوبة: ٣٤]","level":3,"page":13404},{"title":"٧ - [باب] قوله: ﴿يوم يحمى عليها في نار جهنم﴾ الآية [التوبة: ٣٥]","level":3,"page":13405},{"title":"٨ - [باب] قوله: ﴿إن عدة الشهور عند الله اثنا عشر شهرا﴾ الآية [التوبة: ٣٦]","level":3,"page":13406},{"title":"٩ - [باب] قوله: ﴿ثاني اثنين إذ هما في الغار إذ يقول لصاحبه لا تحزن إن الله معنا﴾ [االتوبة: ٤٠]","level":3,"page":13408},{"title":"١٠ - [باب] قوله: ﴿والمؤلفة قلوبهم﴾ [التوبة: ٦٠]","level":3,"page":13414},{"title":"١١ - [باب] قوله: ﴿الذين يلمزون المطوعين من المؤمنين﴾ الآية [التوبة: ٧٩]","level":3,"page":13415},{"title":"١٢ - [باب] قوله: ﴿استغفر لهم أو لا تستغفر لهم إن تستغفر لهم سبعين مرة﴾ الآية [التوبة:٨٠]","level":3,"page":13417},{"title":"١٣ - [باب] قوله: ﴿ولا تصل على أحد منهم مات أبدا ولا تقم على قبره﴾ [التوبة: ٨٤]","level":3,"page":13419},{"title":"١٤ - باب قوله: ﴿سيحلفون بالله لكم إذا انقلبتم إليهم لتعرضوا﴾ الآية [التوبة: ٩٥]","level":3,"page":13421},{"title":"١٥ - [باب] ﴿يحلفون لكم لترضوا عنهم فإن ترضوا عنهم﴾ [التوبة: ٩٦]","level":3,"page":13422},{"title":"١٦ - [باب] قوله: ﴿ما كان للنبي والذين آمنوا أن يستغفروا للمشركين﴾ الآية [التوبة: ١١٣]","level":3,"page":13423},{"title":"١٧ - [باب] قوله: ﴿لقد تاب الله على النبي والمهاجرين والأنصار﴾ إلى ﴿رءوف رحيم﴾ [التوبة: ١١٧]","level":3,"page":13424},{"title":"١٨ - [باب] قوله: ﴿وعلى الثلاثة الذين خلفوا﴾ إلى ﴿التواب الرحيم﴾ [التوبة: ١١٨]","level":3,"page":13425},{"title":"١٩ - [باب] قوله: ﴿يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين (١١٩)﴾ [التوبة: ١١٩]","level":3,"page":13426},{"title":"٢٠ - [باب] قوله: ﴿لقد جاءكم رسول من أنفسكم﴾ الآية [التوبة: ١٢٨]","level":3,"page":13427},{"title":"١٠ - سورة يونس - ﵇ -","level":2,"page":13437},{"title":"١ - [باب]","level":3,"page":13437},{"title":"[باب] قوله: ﴿وجاوزنا ببني إسرائيل البحر فأتبعهم فرعون وجنوده﴾ الآية","level":3,"page":13442},{"title":"١١ - ومن سورة هود - ﷺ -","level":2,"page":13445},{"title":"١ - [باب ﴿ألا إنهم يثنون صدورهم ليستخفوا منه ألا حين يستغشون ثيابهم يعلم ما يسرون وما يعلنون إنه عليم بذات الصدور (٥)﴾]","level":3,"page":13448},{"title":"٢ - [باب] قوله: ﴿وكان عرشه على الماء﴾ [هود: ٧]","level":3,"page":13454},{"title":"٣ - [باب] ﴿وإلى مدين أخاهم شعيبا﴾ [هود: ٨٤]","level":3,"page":13456},{"title":"٤ - [باب] قوله: ﴿ويقول الأشهاد هؤلاء الذين كذبوا على ربهم ألا لعنة الله على الظالمين﴾ [هود: ١٨]","level":3,"page":13460},{"title":"٥ - [باب] قوله: ﴿وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم شديد (١٠٢)﴾ [هود: ١٠٢]","level":3,"page":13462},{"title":"٦ - باب قوله: ﴿وأقم الصلاة طرفي النهار وزلفا من الليل﴾ [هو د: ١١٤]","level":3,"page":13464},{"title":"(١٢) ومن سورة يوسف - ﵇ -","level":2,"page":13465},{"title":"١ - [باب] قوله: ﴿ويتم نعمته عليك وعلى آل يعقوب﴾ الآية [يوسف: ٦]","level":3,"page":13472},{"title":"٢ - [باب] قوله: ﴿لقد كان في يوسف وإخوته آيات للسائلين (٧)﴾ [يوسف: ٧]","level":3,"page":13473},{"title":"٣ - [باب] قوله: ﴿قال بل سولت لكم أنفسكم أمرا﴾ [يوسف: ١٨]","level":3,"page":13474},{"title":"٤ - [باب] قوله: ﴿وراودته التي هو في بيتها عن نفسه وغلقت الأبواب وقالت هيت لك﴾ [يوسف: ٢٣]","level":3,"page":13475},{"title":"٥ - [باب] قوله: ﴿فلما جاءه الرسول قال ارجع إلى ربك فاسأله ما بال النسوة﴾ الآية [يوسف: ٤٩]","level":3,"page":13478},{"title":"٦ - [باب] قوله تعالى: ﴿حتى إذا استيأس الرسل﴾ [يوسف: ١١٠]","level":3,"page":13481},{"title":"١٣ - ومن سورة الرعد","level":2,"page":13483},{"title":"١ - [باب] قوله: ﴿الله يعلم ما تحمل كل أنثى وما تغيض الأرحام وما تزداد﴾ [الرعد: ٨]","level":3,"page":13490},{"title":"١٤ - ومن سورة إبراهيم - ﵇ -","level":2,"page":13492},{"title":"١ - [باب] قوله: ﴿كشجرة طيبة أصلها ثابت وفرعها في السماء (٢٤) تؤتي أكلها كل حين بإذن ربها﴾ [إبراهيم: ٢٤، ٢٥]","level":3,"page":13496},{"title":"٢ - [باب] قوله: ﴿يثبت الله الذين آمنوا بالقول الثابت﴾ الآية [إبراهيم: ٢٧].","level":3,"page":13498},{"title":"٣ - [باب] ﴿ألم تر إلى الذين بدلوا نعمت الله كفرا﴾ الآية [إبراهيم: ٢٨]","level":3,"page":13499},{"title":"١٥ - ومن سورة الحجر","level":2,"page":13500},{"title":"١ - [باب] قوله: ﴿إلا من استرق السمع فأتبعه شهاب مبين (١٨)﴾ [الحجر: ١٨]","level":3,"page":13504},{"title":"٢ - [باب] قوله: ﴿ولقد كذب أصحاب الحجر المرسلين (٨٠)﴾ [الحجر: ٨٠]","level":3,"page":13508},{"title":"٣ - [باب] قوله: ﴿ولقد آتيناك سبعا من المثاني والقرآن العظيم (٨٧)﴾ الآية [الحجر: ٨٧]","level":3,"page":13509},{"title":"٤ - [باب] قوله: ﴿الذين جعلوا القرآن عضين (٩١)﴾ [الحجر: ٩١]","level":3,"page":13510},{"title":"٥ - [باب] قوله: ﴿واعبد ربك حتى يأتيك اليقين (٩٩)﴾ [الحجر: ٩٩]","level":3,"page":13512},{"title":"١٦ - ومن سورة النحل","level":2,"page":13513},{"title":"١ - [باب] قوله: ﴿ومنكم من يرد إلى أرذل العمر﴾ [النحل:٧٠]","level":3,"page":13519},{"title":"١٧ - ومن سورة سبحان","level":2,"page":13520},{"title":"[١ - باب]","level":3,"page":13520},{"title":"[٢ - باب]","level":3,"page":13522},{"title":"٣ - [باب قوله: ﴿أسرى بعبده ليلا من المسجد الحرام﴾ [الإسراء: ١]]","level":3,"page":13527},{"title":"٤ - باب قوله تعالى: ﴿ولقد كرمنا بني آدم﴾ [الإسراء: ٧٠]","level":3,"page":13529},{"title":"[باب قوله: ﴿وإذا أردنا أن نهلك قرية أمرنا مترفيها﴾ الآية [الإسراء: ١٦]]","level":4,"page":13533},{"title":"٥ - [باب]: ﴿ذرية من حملنا مع نوح إنه كان عبدا شكورا (٣)﴾ [الإسراء: ٣]","level":3,"page":13534},{"title":"٦ - [باب] قوله: ﴿وآتينا داوود زبورا﴾ [الإسراء: ٥٥]","level":3,"page":13536},{"title":"٧ - [باب] قوله: ﴿قل ادعوا الذين زعمتم من دونه﴾ الآية [الإسراء: ٥٦]","level":3,"page":13538},{"title":"٨ - [باب] قوله: ﴿أولئك الذين يدعون يبتغون إلى ربهم الوسيلة﴾ الآية [الإسراء: ٥٧]","level":3,"page":13539},{"title":"٩ - [باب] قوله: ﴿وما جعلنا الرؤيا التي أريناك إلا فتنة للناس﴾ [الإسراء: ٦٠]","level":3,"page":13540},{"title":"١٠ - [باب] قوله: ﴿وقرآن الفجر إن قرآن الفجر كان مشهودا﴾ [الإسراء: ٧٨]","level":3,"page":13543},{"title":"١١ - 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باب ﴿وما جعلنا الرؤيا التي أريناك إلا فتنة للناس﴾ [الإسراء:٦٠]","level":2,"page":18172},{"title":"١١ - باب تحاج آدم وموسى عند الله","level":2,"page":18174},{"title":"١٢ - باب لا مانع لما أعطى الله","level":2,"page":18182},{"title":"١٣ - باب من تعوذ بالله من درك الشقاء وسوء القضاء وقوله --﷿--: ﴿قل أعوذ برب الفلق (١) من شر ما خلق (٢)﴾ [الفلق ١ - ٢]","level":2,"page":18185},{"title":"١٤ - باب ﴿يحول بين المرء وقلبه﴾ [الأنفال: ٢٤]","level":2,"page":18188},{"title":"١٥ - باب ﴿قل لن يصيبنا إلا ما كتب الله لنا﴾ [التوبة: ٥١]","level":2,"page":18191},{"title":"١٦ - باب ﴿وما كنا لنهتدى لولا أن هدانا الله﴾ [الأعراف: ٤٣] ﴿لو أن الله هداني لكنت من المتقين﴾ [الزمر: ٥٧]","level":2,"page":18193},{"title":"٨٣ - كتاب الأيمان والنذور","level":1,"page":18196},{"title":"١ - [باب] قول الله تعالى: ﴿لا يؤاخذكم الله باللغو في أيمانكم ولكن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم كذلك يبين الله لكم آياته لعلكم تشكرون (٨٩)﴾ [المائدة: ٨٩].","level":2,"page":18196},{"title":"٢ - باب قول النبي - ﷺ -: «وايم الله».","level":2,"page":18234},{"title":"٣ - باب كيف كانت يمين النبي؟","level":2,"page":18238},{"title":"٤ - باب لا تحلفوا بآبائكم","level":2,"page":18258},{"title":"٥ - باب لا يحلف باللات والعزى ولا بالطواغيت","level":2,"page":18272},{"title":"٦ - باب من حلف على الشيء وإن لم يحلف","level":2,"page":18276},{"title":"٧ - باب من حلف بملة سوى ملة الإسلام","level":2,"page":18278},{"title":"٨ - باب لا يقول: ما شاء الله وشئت","level":2,"page":18284},{"title":"٩ - باب قول الله تعالى: ﴿وأقسموا بالله جهد أيمانهم﴾ [الأنعام: ١٠٩]","level":2,"page":18287},{"title":"١٠ - باب إذا قال: أشهد بالله، أو شهدت بالله","level":2,"page":18296},{"title":"١١ - باب عهد الله -﷿-","level":2,"page":18300},{"title":"١٢ - باب الحلف بعزة الله وصفاته وكلامه","level":2,"page":18303},{"title":"١٣ - باب قول الرجل: لعمر الله","level":2,"page":18310},{"title":"١٤ - باب قول الله -﷿-: ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾ [البقرة: ٢٢٥]","level":2,"page":18313},{"title":"١٥ - باب (إذا حنث ناسيا) في الأيمان","level":2,"page":18319},{"title":"١٦ - باب اليمين الغموس","level":2,"page":18330},{"title":"١٧ - باب قول الله تعالى -﷿-: ﴿إن الذين يشترون بعهد الله وأيمانهم ثمنا قليلا﴾ الآية [آل عمران: ٧٧]","level":2,"page":18335},{"title":"١٨ - باب اليمين فيما لا يملك، وفي المعصية، واليمين في الغضب","level":2,"page":18338},{"title":"١٩ - باب إذا قال: والله لا أتكلم اليوم، فصلى أو قرأ أو سبح أو كبر أو حمد أو هلل، فهو على نيته","level":2,"page":18355},{"title":"٢٠ - باب من حلف أن لا يدخل على أهله شهرا، وكان الشهر تسعا وعشرين","level":2,"page":18360},{"title":"٢١ - باب إن حلف أن لا يشرب نبيذا فشرب طلاء أو سكرا أو عصيرا، لم يحنث في قول بعض الناس، وليست هذه بأنبذة عنده","level":2,"page":18362},{"title":"٢٢ - باب إذا حلف أن لا يأتدم فأكل تمرا بخبز، وما يكون منه الأدم","level":2,"page":18368},{"title":"٢٣ - باب النية في الأيمان","level":2,"page":18373},{"title":"٢٤ - باب إذا أهدى ماله على وجه النذر والتوبة","level":2,"page":18375},{"title":"٢٥ - باب إذا حرم طعامه","level":2,"page":18379},{"title":"٢٦ - باب الوفاء بالنذر","level":2,"page":18384},{"title":"٢٧ - باب إثم من لا يفي بالنذر","level":2,"page":18387},{"title":"٢٨ - باب النذر في الطاعة","level":2,"page":18389},{"title":"٢٩ - باب إذا نذر أو حلف أن لا يكلم إنسانا في الجاهلية ثم أسلم","level":2,"page":18391},{"title":"٣٠ - باب من مات وعليه نذر","level":2,"page":18394},{"title":"٣١ - باب النذر فيما لا يملك في المعصية","level":2,"page":18400},{"title":"٣٢ - باب من نذر أن يصوم أياما فوافق النحر أو الفطر","level":2,"page":18404},{"title":"٣٣ - باب هل يدخل في الأيمان والنذور الأرض والغنم والزرع والأمتعة؟","level":2,"page":18406},{"title":"٨٤ - كتاب كفارات الأيمان","level":1,"page":18411},{"title":"١ - (كتاب) كفارات الأيمان","level":2,"page":18411},{"title":"٢ - باب قوله تعالى -﷿-: ﴿قد فرض الله لكم تحلة أيمانكم﴾ [التحريم: ٢]","level":2,"page":18416},{"title":"٣ - باب من أعان المعسر في الكفارة","level":2,"page":18419},{"title":"٤ - باب يعطي في الكفارة عشرة مساكين، قريبا كان أو بعيدا","level":2,"page":18420},{"title":"٥ - باب صاع المدينة. ومد النبي - ﷺ - وبركتهما، وما توارث أهل المدينة ذلك قرنا بعد قرن","level":2,"page":18421},{"title":"٦ - باب قول الله -﷿-: ﴿أو تحرير رقبة﴾ [المائدة:٨٩]، وأي الرقاب أزكى؟","level":2,"page":18424},{"title":"٧ - باب عتق المدبر وأم الولد والمكاتب في الكفارة، وعتق ولد الزنا","level":2,"page":18426},{"title":"٨ - باب (إذا) أعتق عبدا بينه وبين الحر، فإذا أعتق في الكفارة لمن يكون ولاؤه","level":2,"page":18432},{"title":"٩ - باب الاستثناء في الأيمان","level":2,"page":18434},{"title":"١٠ - باب الكفارة قبل الحنث وبعده","level":2,"page":18452},{"title":"٨٥ - كتاب الفرائض","level":1,"page":18458},{"title":"١ - [باب] وقول الله -﷿-: ﴿يوصيكم الله في أولادكم للذكر مثل حظ الأنثيين﴾ إلى قوله: ﴿والله عليم حليم﴾ [النساء: ١١ - ١٢]","level":2,"page":18458},{"title":"٢ - باب تعليم الفرائض","level":2,"page":18468},{"title":"٣ - باب قول النبي - ﷺ -: «لا نورث، ما تركنا صدقة»","level":2,"page":18471},{"title":"٤ - باب قول النبي - ﷺ -: «من ترك مالا فلأهله»","level":2,"page":18476},{"title":"٥ - باب ميراث الولد من أبيه وأمه","level":2,"page":18477},{"title":"٦ - باب ميراث البنات","level":2,"page":18479},{"title":"٧ - 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باب إثم من تبرأ من مواليه","level":2,"page":18563},{"title":"٢٢ - باب إذا أسلم على يديه رجل","level":2,"page":18567},{"title":"٢٣ - باب ما يرث النساء من الولاء","level":2,"page":18572},{"title":"٢٤ - باب مولى القوم من أنفسهم، وابن الأخت منهم","level":2,"page":18575},{"title":"٢٥ - باب ميراث الأسير","level":2,"page":18576},{"title":"٢٦ - باب لا يرث المسلم الكافر ولا الكافر المسلم، وإذا أسلم قبل أن يقسم الميراث فلا ميراث له","level":2,"page":18578},{"title":"٢٧ - باب ميراث العبد النصراني ومكاتب النصراني","level":2,"page":18592},{"title":"٢٨ - باب من ادعى أخا أو ابن أخ","level":2,"page":18594},{"title":"٢٩ - باب من ادعى إلى غير أبيه، وهو يعلم أنه غير أبيه","level":2,"page":18596},{"title":"٣٠ - باب: إذا ادعت المرأة ابنا","level":2,"page":18599},{"title":"٣١ - باب القائف","level":2,"page":18601},{"title":"٨٦ - كتاب الحدود","level":1,"page":18607},{"title":"١ - باب ما يحذر من الحدود","level":2,"page":18607},{"title":"٢ - باب ما جاء في ضرب شارب الخمر","level":2,"page":18614},{"title":"٣ - باب من أمر بضرب الحد في البيت","level":2,"page":18615},{"title":"٤ - باب الضرب بالجريد والنعال","level":2,"page":18616},{"title":"٥ - باب ما يكره من لعن شارب الخمر، وإنه ليس بخارج من الملة","level":2,"page":18637},{"title":"٦ - باب السارق حين يسرق","level":2,"page":18640},{"title":"٧ - باب لعن السارق إذا لم يسم","level":2,"page":18641},{"title":"٨ - باب الحدود كفارة","level":2,"page":18644},{"title":"٩ - باب ظهر المؤمن حمى، إلا في حد أو حق","level":2,"page":18646},{"title":"١٠ - باب إقامة الحدود والانتقام لحرمات الله","level":2,"page":18648},{"title":"١١ - باب إقامة الحدود على الشريف والوضيع","level":2,"page":18652},{"title":"١٢ - باب كراهية الشفاعة في الحد، إذا رفع إلى السلطان","level":2,"page":18655},{"title":"١٣ - باب قول الله تعالى: ﴿والسارق والسارقة فاقطعوا أيديهما﴾ [المائدة: ٣٨] وفي كم يقطع؟","level":2,"page":18662},{"title":"١٤ - باب توبة السارق","level":2,"page":18716},{"title":"١٥ - كتاب المحاربين من أهل الكفر والردة","level":2,"page":18719},{"title":"١٦ - باب: لم يحسم النبي - ﷺ - المحاربين من أهل الردة حتى هلكوا","level":2,"page":18727},{"title":"١٧ - 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لشرح الجامع الصحيح\n\nتصنيف\nسراج الدين أبي حفص عمر بن علي بن أحمد الأنصاري الشافعي\nالمعروف بابن المُلقّن (٧٢٣ - ٨٠٤ هـ)\n\nتحقيق: دار الفلاح للبحث العلمي وتحقيق التراث\nبإشراف: خالد الرباط - جمعة فتحي\nتقديم: فضيلة الأستاذ الدكتور أحمد معبد عبد الكريم\nأستاذ الحديث بجامعة الأزهر\n\nإصدارات\nوزارة الأوقاف والشؤون الإسلامية\nإدارة الشؤون الإسلامية - دولة قطر","vol":"1","page":1},{"text":"فريق العمل في تحقيق وإخراج كتاب التوضيح\nفي دار الفلاح - الفَيُّوم\nبإشراف: خالد محمود الرباط\n\nجمعه فتحى عبد الحليم\nالتحقيق والمقابلة والتعليق\nوائل إمام عبد الفتاح\nأحمد فوزي إبراهيم\nحسام كمال توفيق\nخالد مصطفى توفيق\nعصام حمدي محمد\nعبد الله أحمد فؤاد\nربيع محمد عوض الله\nأحمد روبي عبد العظيم\nأحمد عويس جنيد\nهاني رمضان هاشم\nمحمد زكريا يوسف - سامح محمد عيد - سعيد عزت عيد\nعادل أحمد محمود - طه مصطفى أمين - عماد مصطفى أمين\nمحمد عبد الفتاح علي - محمد أحمد عبد التواب - مصطفى عبد الحميد الإصلابي","vol":"1","page":5},{"text":"<span data-type='title' id=toc-2>تقدير وعرفان</span>\nإلي سعادة وزير الأوقاف والشؤون الإسلامية بدولة قطر\nالسيد فيصل بن عبد الله بن زايد آل محمود\nوفضيلة الشيخ الدكتور\nأحمد معبد عبد الكريم\nأستاذ الحديث بجامعة الأزهر\nعلى توجيهاته النافعة وما أولاه من اهتمام لهذا الكتاب\n\nدار الفلاح","vol":"1","page":7},{"text":"<span data-type='title' id=toc-3>إهداء</span>\n* إلى روح والدي\nالشيخ محمود علي الرباط\n﵀\n* وإلى فضيله الشيخ\nعبد العزيز بن إبراهيم بن قاسم\nحفظه الله\nسائلا المولى أن يجزيهما عنا خير الجزاء\nخالد محمود الرباط","vol":"1","page":9},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4>مقدمة\nسعادة وزير الأوقاف والشؤون الإسلامية</span>\nإن الحمد لله نحمده ﷾ ونعوذ به من شرور أنفسنا وسيئات أعمالنا ونصلى ونسلم على صفوته من خلقه وخاتم رسله سيدنا محمد وعلى آله وصحبه.\nوبعد:\nفإن الأمم الواعيه هى التي تعرف قيمه تراث أسلافها وتدرك أن حاضرها لا يمكن أن ينهض إلا على أساس من مخزون ثقافتها وفكر أئمتها.\nومن أجل هذا تعمل وزاره الأوقاف والشؤون الإسلاميه جهدها على المشاركه في إحياء هذا التراث وتقديمه إلى العلماء وإتاحته للباحثين.\nوالحمد لله على توفيقه فقد وقع ما قدمته الوزاره من ذخائر وما أخرجته من أمهات المراجع والمصادر، وقع موقع الرضا والإكبار من أهل الشأن والإختصاص وذوى الرأى من كبار العلماء والمفتين. وهذا من فضل الله علينا وحسن توفيقه.\nواليوم نقدم هذا الكتاب الجليل الكبير:\n(التوضيح لشرح الجامع الصحيح) لسراج الدين بن الملقن.\nوهو كتاب كبير بحجمه الذي بلغ ستهً وثلاثين مجلدًا وكبير بمؤلفه ومنزلته ومكانته وإمامته في فنه وكبير بموضوعه فهو شرح لصحيح البخاري أصح كتاب بعد كتاب الله.\nونحن تقدم هذا الكتاب نسأل الله سبحانه أن ينال من الرضا والقبول ما نالته أعمالنا السابقه وإليه -جلّ وعلا - نضرع أن يجعل عملنا خالصًا لوجهه الكريم وأن يديم توفيقنا وأن يهبنا من حوله وقوته فإنه لا حول ولا قوه إلا بالله العلي العظيم\nوأخر دعوانا أن الحمد لله رب العالمين\nفيصل بن عبد الله آل محمود\nوزير الأوقاف والشؤون الإسلاميه\nرئيس مجلس إداره الهيئه القطريه للأوقاف\nدوله قطر","vol":"1","page":11},{"text":"لجنة إحياء التراث الإسلامي\nإدارة الشؤون الإسلامية\nبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\nكلمة لجنة إحياء التراث الإسلامي\nالحمد لله وكفى وسلام على رسوله الذي اصطفى وعلى آله وصحبه ومن تبعه بإحسان\nإلى يوم الدين\nأما بعد:\nفإن كتاب (التوضيح شرح الجامع الصحيح) لابن الملقن (ت ٨٠٤ هـ) جاء حافلًا بالفوائد والفرائد وبخاصة في النصف الأول منه.\nوالكتاب يطبع لأول مرة حيث تولي الوزارة اهتمامًا كبيرًا بالمخطوطات وتحقيقها سعيًا لاستكمال المكتبة الإسلامية ولا تخفى أهمية شروح الحديث النبوي الشريف في توضيح المعاني واستنباط الأحكام وإزالة للإشكال ورفع اللَّبس وقد قام خبراء الوزارة بفحص الكتاب والثناء على عمل المحققين وتوجيه النصح حيثما لزم.\nوقد أشرف على تحقيقة الدكتور أحمد معبد عبد الكريم أستاذ الحديث بالأزهر فأجاد وأفاد فله الشكر منّا والأجر من الله تعالى.\nوكلنا أمل أن يحظى الكتاب بما يستحق من عناية العلماء والباحثين وطلبة العلم وأن يرفدوا الوزارة بآرائهم واقتراحاتهم للمضيّ قُدمًا في مشروع إحياء التراث الإسلامي والله من وراء المقصد.\n\nلجنة إحياء التراث الإسلامي","vol":"1","page":13},{"text":"<span data-type='title' id=toc-5>تقديم\nبقلم أ. د/ أحمد معبد عبد الكريم</span>\nالحمد لله رب العالمين والصلاة والسلام على سيدنا ونبينا محمد وعلى آله وصحبه أجمعين.\nوبعد:\nفإن من يستعرض الشروح لكتب الحديث المسندة في مظانها من كتب التراجم، أو مصادر بيان المؤلفات الحديثية ومصادر فهرسة المخطوطات والمطبوعات فسيجد أن شروح صحيح البخاري تعد أكثر من شروح أي كتابٍ آخر من كتب الحديث المسندة، وقد قام أحد الباحثين المعاصرين وهو الشيخ محمد عصام عرار الحسيني بجمع ما تيسر له من الشروح والتعليقات على صحيح البخاري فبلغ ما ذكره (٣٧٥) مؤلفا، وذلك في كتاب له بعنوان \"إتحاف القاري بمعرفة جهود وأعمال العلماء على صحيح البخاري\" (طبع للمرة الأولى سنة ١٤٠٧ هـ ط دار اليمامة للطبع والنشر- لبنان- بيروت).\nومن يستعرض ما طُبع من هذِه الشروح والتعليقات فسيجد عددا غير","vol":"1","page":15},{"text":"قليل، لكن سيجد أن ما طُبعَ محققا تحقيقا علميا موثقا يُعد نادِرًا، ولهذا فإنه عندما عرض عليَّ الأخ الأستاذ خالد الرباط نماذج من تحقيقه هو وزملائه لهذا الشرح، أرشدته إلى بعض الأمور التي ينبغي أن يُعتنى بها، ثم أتموا تحقيقه والتعليق عليه، فسررتُ بذلك؛ لأنه يُعد إضافة جديدة تدعم هذا العدد النادر من شروح هذا الجامع الصحيح المطبوعة بعد تحقيقها تحقيقًا علميا موثقًا. وأعني بالتحقيق العلمي الموثق باختصار: أنه الذي يعتمد فيه على أكبر قدر ممكن من النسخ الخطية الموثقة للكتاب، مع الإعتناء بتوثيق نصوصه بالعزو إلى المصادر الأصلية لتلك النصوص أو المصادر الوسيطة عند افتقاد الأصلية، ثم التعليق المفيد على ما يحتاج إلى توضيح أو تصويب.\nكما يُعتنى فيه بالفهارس المتعددة التي ترشد القارئ إلى أكبر قدر ممكن من محتويات الكتاب.\nوقد طلب مني الأخ خالد الرباط كتابة تقديم لهذا الشرح، مع ما يعرفه من ضيق وقتي وشواغلي، مما جعله يصبر عليَّ فترة ليست قصيرة، فيسَّر الله تعالى لي بعض الوقت لكتابة هذِه السطور المتواضعة، بعد أن نظرتُ في عدد من أجزاء الكتاب، واطلعتُ على عملهم فيه.\nوقد كنتُ أعلم أن الكتاب وُزِّعَ تحقيقه على عدد من الرسائل الجامعية بقسم الكتاب والسُّنَّة بجامعة أم القرى بمكة المكرمة، ونُشرت فعلا إحدى الرسائل في مجلد عام ١٤١٨ هـ، دراسة وتحقيق أحمد حاج محمد عثمان، طبع المكتبة المكية ومؤسسة الريان- بيروت- لبنان.\nأما بقية الرسائل فلم تُطبع حتى الآن حسب علمي، والاطلاع عليها","vol":"1","page":16},{"text":"محدود، وغير متيسر إلا بمكةَ، وفي مكتبة الدراسات العليا، كما هو معلوم.\nوعندما راجعت القسم المطبوع المشار إليه، وقارنتُ بينه وبين الأجزاء التي قدمها لي الأخ خالد، لاحظتُ أنَّ العمل لا يقل عنه تحقيقا وتوثيقًا، وبالجملة فإنَّ عملَهم لا يقل عن مستوى الرسائل الجامعية، وأحب أن أشير أنني وجدتُ أن أحد النسخ الخطية للكتاب وهي نسخة حلب التي نُقلت حاليا إلى مكتبة الأسد بدمشق، لم يعتمد عليها الأخ أحمد حاج في القسم الذي حققه، كما صرَّح بذلك في مقدمة بحثه، في حين ذكر لي الأخ خالد الرباط أنه رغم صعوبة هذِه النسخة فإنهم اعتبروها الأصل لما لها من مميزات عن غيرها، واعتنوا بها في المواضع المشتركة مع باقي النسخ، لكنني مع ذلك أشرتُ عليه ببعض جوانب يسيرة في الأجزاء التي اطلعتُ عليها سواءً في تحرير النص، أو توثيقه بالتخريج.\nأما بالنسبة للكتاب، فسبحان الله؛ فإن ما عده الحافظ ابن حجر مغمزًا في هذا الشرح في وقته، أصبحنا الآن في وقتنا نراه ميزةً مهمة، فقد ذكر ابن حجر ﵀ أن شيخه المؤلف اعتمد في هذا الشرح على شيخيه القطب الحلبي ومغلطاي، وزاد فيه قليلًا، وقال أيضًا: إنه جمع النصف الأول من عدة شروح، وأما النصف الثاني، فلم يتجاوز النقل من شرحي ابن بطال وابن التين، والمعنيون بفهارس المخطوطات في العالم حتى اليوم يعلمون أن شرحي قطب الدين عبد الكريم بن عبد النور الحلبي ومغلطاي بن قليج، لصحيح البخاري لا يوجد منهما في تلك الفهارس إلا بعض القطع اليسيرة، أما شرح ابن التين فلا يُعرف وجود شيء من نسخه كليةً.\nوبالتالي يصبح ما حفظه الإمام ابن الملقن من نقول عن هذِه","vol":"1","page":17},{"text":"الشروح الثلاثة ثروة علمية لا تُقدَّر، ويستحق عليها الثناء والترحم عليه.\nورحم الله الحافظ ابن حجر فقد كان توافر النُّسخ الخطيَّة لهذِه الشروح وغيرها في مكتبات مصر في أيامه، وعدم تصوره لما تعرضت له خزائن تلك المكتبات من التشتت والضياع والإحراق والنهب بعد ذلك، كل ذلك جعله ينتقد صنيع شيخه في كثرة تلك النقول، بل إنه سجل بنفسه في ترجمة شيخه المؤلف أنه كان له مكتبة خاصة ضخمة وأنه احترق جلها في أواخر حياته، فتغير عقله حزنًا عليها.\nفلذلك يُعد ما حفظه هذا الشرح من نقول من هذِه الشروح أو من غيرها ميزةً له الآن لا مَغمزًا، بل إن ابن الملقن نفسه عدَّ نقوله هذِه مَفْخرة حرص على تقريرها كما سيأتي.\nومما ذكره من مصادره أو عز إليه أثناء الشرح ويُعد الآن مفقودًا جلُّه أو كله: \"تاريخ نيسابور\" للحاكم، و\"سنن أبي علي بن السكن\"، و\"المختلف فيهم\" لابن شاهين، و\"الكنى\" للنسائي، و\"المراسيل\" لابن بدر الموصلي، و\"الصحابة\" للعسكري، و\"الأطراف\" لأبي مسعود الدمشقي، و\"أمالي ابن السمعاني\"، و\"الناسخ والمنسوخ\" للأثرم، و\"المبهمات\" لابن بشكوال، وشرح كل من القزاز والمهلب بن أبي صفرة للبخاري، و\"تاريخ حران\" لأبي الثناء حماد، و\"الإكليل\" للحاكم، و\"السيرة\" لأحمد بن أبي عاصم النبيل، و\"تفسير سُنيد\"، و\"تفسير ابن مردويه\"، و\"تفسير عبد بن حميد\"، و\"تهذيب الآثار\" للطبري، و\"صحيح الإسماعيلي\"، و\"مسند أحمد بن منيع\"، وغير ذلك.\nوقد أشار ابن الملقن بنفسه في خاتمة كتابه إلى اعتماده على تلك المصادر بما فيها شرح كل من شيخيه القطب الحلبي ومغلطاي،","vol":"1","page":18},{"text":"واعتزازه بذلك حيث يقول:\n(واعلم أيها الناظر في هذا الكتاب أنه نخبة عمر المتقدمين والمتأخرين إلى يومنا هذا، فإني نظرت عليه جل كتب هذا الفن من كل نوع، ولنذكر من كل نوع جملة منها، فنقول: ..) وساق قائمة طويلة، حتى قال: (ومن المتأخرين: شيخنا قطب الدين عبد الكريم في ستة عشر سفرا، وبعده علاء الدين مغلطاي في تسعة عشر سفرًا صغارا).\nثم ذكر أنه هذب كثيرًا من هذِه الكتب بزيادات واستدركات. كما سيأتي في نهايه الكتاب.\nعلى أن في مجموع هذا الشرح كغيره ما لا يسلم منه جهد بشر من الخطأ والقصور، والكمال لله وحده.\nونسأل الله تعالى للأخ المحقق وزملائه كل توفيق وسداد، وأن يجعل عملهم هذا فاتحة خير تحفز الهمم منهم ومن غيرهم لمواصلة المسيرة في الإحياء الحقيقي لشروح هذا الجامع الصحيح وغيره من الشروح الحديثية للصحيحين والسنن الأربعة وغيرها مما طال انتظاره لجهود المخلصين وخبرة الباحثين.\nوالله الموفق.\nوكتب\nأ. د/ أحمد معبد عبد الكريم\nأستاذ الحديث بجامعه الأزهر","vol":"1","page":19},{"text":"<span data-type='title' id=toc-6>مقدمه التحقيق\nبقلم / خالد الرباط</span>\nإن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا، من يهده الله فلا مضل له ومن يضلل فلا هادي له، إن خير الحديث كتاب الله، وخير الهدي هدي محمد - ﷺ -، وشر الأمور محدثاتها وكل محدثة بدعة، وكل بدعة ضلالة، وكل ضلالة في النار، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ (١٠٢)﴾ [آل عمران: ١٠٢].\n﴿يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا (١)﴾ [النساء: ١].\n﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا (٧٠) يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا (٧١)﴾ [الأحزاب: ٧٠ - ٧١].","vol":"1","page":20},{"text":"وبعد:\nفإن التفكير في إنجاز الأعمال العظيمة يصحبه شعور النفس باستعظامها، أو شعورها باستصغارها، ولكلا الحالين دواعيه وعواقبه، ولكن الشروع في الإنجاز نفسه ثم مواصلته يحتاج إلى حماسة لا تلهبها إلا حرارة الجُرْأة .. الجُرْأة التي تُخرج الآمال من ظلمات العدم إلى نور الوجود.\nولو كان عملنا هذا يدًا سريَّة أو صدقة مَخْفيَّة، لابتدرنا إلى كتمانها، حتى لا تعلم شمالنا ما أنفقتْ يمينُنا، ولكن أبى الله إلا أن يجْعله علانيةً تضيءُ أبصار المنصفين، وتُعْشي أعين الجاحِدين. وإنَّما نُلمح بكلماتٍ قليلة إلى تلك الجهود المبذولة والسنوات المَقْضيَّة التي استغرقها هذا العمل، ولسنا بذلك نعتفي إعجاب المطَّلعين، ولسنا بالعجب مُجاهِرين، ولكنَّا قصدنا من هذِه اللمحة إلى أمرين:\nأولهما: بيان الإمكانات البحثية التي تمتاز بها مؤسستنا مع ما اعتراها من صعوبات وضغوط تفوق الطاقة، وقد بدأنا بهذا الكتاب منذ ستة أعوام، لم يَقْطعها- نادِرًا- إلا الإنشغال بأعمال أخرى نضطر إليها لتسيير أمور العمل، ثم ما يلبث العمل أن يستمر في طريقه متحديًّا الظروف التي ربما عوَّقت كبريات المؤسسات عن إتمام عملها، كما نرى ونسمع ذلك كثيرًا.\nورغم هذِه المثابرة الطويلة، ثم هذا النجاح، الذي كلَّل الله به جهودنا؛ فإننا كنَّا نطمحُ أن نزيد بهاءه بهاءً، وجلاله جلالا، فاعترضنا طريقان: أن نُعجِّلَ للباحثين منفَعته، وأن نؤخرها، فاخترنا تعجيل المنفعة على تأخيرها؛ فإن من الصعب حقًّا الوصول بهذِه","vol":"1","page":21},{"text":"الكتب إلى الصدارة التي تُرضي أهل العلم، وعزاؤنا أنه من أفضل الشروح -التي خرجت- تحقيقًا حتى الآن، إن لم يَكُن أفضلها على الإطلاق.\nوثانيهما: الإشارة بلمحة وفاء إلى هذِه الثُّلَّة من الباحثين الذين تربَّوا في أكنافِ دار الفلاح، وأُسنِدَ إليهم تحقيق الكتاب، والمتأمل في الأصل الذي عليه الكتاب يعرف حجم ما بذلوه لإخراجه، ليضعوه بين يدي أهل العلم في حُلة رائعة سهلة المنال عذبة المذاق، وقد يبذل الواحد منهم جُهدًا مضنيًا في التحقق من كلمة أو سطر ثم لا يظهر هذا الجهد في حاشية أو تعليق، ولا أدعي أنهم كلهم على درجة عالية من الكفاءة والعلم، بل هم متفاوتون في ذلك، ولكن عندهم من الجد والإخلاص ما يجعلني أستبشر لهم -بعد مزيد من الخبرة والعلم- بإذن الله بمستقبل مشرق في خدمة تراث أمتنا العظيم.\nخالد الرباط\nت ٠١٠٦٦١٣٣٦٩/ ٠٠٢\nEmail: Kh_rbat@yahoo.com","vol":"1","page":22},{"text":"<span data-type='title' id=toc-7>فصل في التحقيق والتراث والمحققين</span>\nقد أفردت للذين شاركوا في هذا الكتاب لوحة شرف، وهذا أقل ما يجب نحوهم، حتى وإن اعترى عملهم شيء من التقصير، ولسائل أن يقول: لِمَ هذا الزحام في كتابة أسماء المشاركين في التحقيق، ألا يكفي اثنان أو ثلاثة من المحققين البارزين؟\nوالحقيقة أني تعمدت ذلك لأسن سُنَّةً حسنة، وإنْ سبقني إليها غيري فأنا أُحييها، فإن المقتدين بها قلة، وأرى أن إظهار الذين قاموا بالعمل أفضل من عمل البعض من التنويه بهم في صفحات مخفية بُغية ألا يطلع عليهم أحد، وأرى أن فعلي هذا هو الذي تقتضيه الديانة والأمانة، والغريب أن غالب أهل الباطل يعزون العمل إلى فاعِلِيه كما في الأفلام والمسلسلات بل وفي الأغاني القصيرة! تجد عشرات؛ بل أحيانا مئات الأسماء لوصف طبيعة عملهم بدقة، أليس حريًّا بأهل العلم أن يكونوا مَثَلا يُحتذى به في الصدقِ والأمانة ونسبة العمل إلى أصحابه؟ ولا ندعو بذلك إلى تقليد الأفلام، ولكن كثيرًا من الأخلاق والمعاملات الإسلامية قد افتقدها المسلمون وأخذ بها طلاب الدنيا ففاقوا بها كثيرًا من المسلمين، ولستُ بحاجة أن أدلل على ذلك.\nإن من طبائع النفس البشرية التطلع إلى حب الشهرة والظهور، وهذِه طبيعة تحتاج إلى توجيه وترشيد وتقويم، ولو أُطلق لها العنان ووجدت","vol":"1","page":23},{"text":"لذلك أرضا خصبة لأفسدت في الأرض أيما إفساد، ﴿وَنَفْسٍ وَمَا سَوَّاهَا (٧) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (٨) قَدْ أَفْلَحَ مَنْ زَكَّاهَا (٩) وَقَدْ خَابَ مَنْ دَسَّاهَا (١٠)﴾ [الشمس: ٧ - ١٠].\nولتعذرني أُخيَّ إن أطلتُ قليلا في هذا الموضوع، وأستعرضُ هنا حُجَج المخالفين، الذين يسوِّلون لأنفسهم الانفرادَ بنسبة أعمالٍ إليهم لم يقوموا بنصفها ولا رُبْعها بل ربما لم يروها إلا بعد الطباعة، ولستُ بذلك أقصد رجلًا بذاته؛ فإنَّ منهم من نَفَعَ الله به ما لم يبلغه نفع المئاتِ من غيره، ولكنِّي لا أستئني في حديثي هذا حتَّى لا يكون الاستثناءُ مَطيّةً، ويُعد كلُّ شخص نفسه داخلا في الاستثناء، ولكن دعونا نتعاون في صياغة قواعد إسلامية لهذا الباب، لا ننحرف عنها إذا اتفقنا عليها، فالخطأ في كلامي وارد.\n* أما حجج المؤيدين والفاعلين لهذا السلوك فتتلخص في الآتي:\n١ - أنه صاحب الفكرة.\n٢ - أنه الممول لهذا العمل العلمي.\n٣ - أن الذين عاونوه في العمل قاموا بأعمال ثانوية.\n٤ - أن الذين عاونوه في العمل مستواهم العلمي دون المطلوب ولا يليق بأن يضعهم معه.\n٥ - أن بعض الجهات الرسمية لن تدعم هذا العمل إذا وجدت عليه أسماء من جنسيات أخرى.\n٦ - أنه عمل جماعي هو الذي قام بالإشراف والتوجيه والتمويل وجلب ما يلزم من مخطوطات وكتب وكوادر علمية وفنية (مثل أصحاب المكاتب).","vol":"1","page":24},{"text":"٧ - أن بعض المشايخ الثقات قد أفتى بذلك.\nوسوف نستعرض كل حُجة مفصلين لها ومدحضين إياها، نقول وبالله التوفيق:\n١ - أنه صاحب الفكرة.\nإن أفكار المشروعات العلمية وتحقيق الكتب متكررة وموجودة عند أعداد كبيرة من أهل العلم والباحثين، بل وعند بعضهم خطط هذِه الأعمال وربما نماذج منها، لكن العبرة بالإنجاز.\nفإن قيل: إن صاحب الفكرة قام بتمويلها ومتابعتها حتى خرجت للنور؟\nقلتُ: وهل تعجز كلمات اللغة العربية عن وصف عمله وعمل الآخرين، حتى يستأثر به لنفسه. ثم مسألة التمويل سيأتي ذكرها.\nفإن قيل: إن الفكرة كالاختراع لها حقوق ينبغي احترامها ونسبتها إلى صاحبها؟\nقلتُ: الأمر يختلف في الأبحاث والتحقيقات الشرعية، ألا يحدث كثيرًا أن يتقدم باحث بخطة لحصوله على الماجستير أو الدكتوراه لكلية ما، فتُرفض الخطة، فيأخذها غيره ويقدمها لكلية أو جامعة أخرى فتُجاز وينفذها .. لمن يُنسب العمل؟ ألصاحب الخطة الأولى، أم لمنفذها؟ الجواب معروف؛ لأن إشكالات الأعمال العلمية في التنفيذ لا الفكرة، ليس هذا تقليلا من شأن الفكرة؛ ولكن لأن الواقع هو توارد الأفكار في الحقل الإسلامي وتكرارها بصورة كبيرة.\nكم شخصٍ وجهةٍ فكَّر وخطط لعمل \"موسوعة حديثية\"، وكثيرًا ما تكون بمنهج يكاد يكون متطابقًا، فهل يعني ذلك أن صاحب أول","vol":"1","page":25},{"text":"تفكير هو الذي يحتكرها؟ وإذا قام غيره بتنفيذها نكتب اسم صاحب الفكرة الأولى على أنها من عمله. وانظر كذلك إلى فكرة \"الموسوعة الفقهية\"، خططت لها عشرات الجهات وأقدم على تنفيذها الكثير، وأيضًا موسوعات المصطلحات والأصول .. وغير ذلك كثير.\nإن انسحاب براءة الإختراع على أفكار الأعمال العلمية الشرعية لا يتطابق بالضرورة، وإنما الذي يتطابق هو تنفيذ العمل نفسه، ولنضرب مثلا آخر: ماذا لو أعلنت خزانة من خزانات المخطوطات عن عثورها على نسخة من كتاب كبير ونفيس كان مفقودا، ثم أعلن شخص أنه سيبادر إلى إخراجه وتحقيقه، ثم أعلن غيره وغيره .. هل نقول: هذِه فكرة الأول ولا يصح التعدي عليها ومن ينفذها فينبغي أن ينسبها لأول مُعلِن عن الفكرة. وألفت النظر أن هذا يختلف عن التعاون والتنسيق بين المحققين.\n٢ - أنه الممول لهذا العمل العلمي:\nأقول: إن منفذي الأعمال في أنحاء العالم كله غالبا غير مموليها، ولنضرب مثلا قريبا من هذا الدكتور أحمد زويل الفائز بجائزة نوبل، كرر مرارا تقديره للجهات التي يعمل فيها ودعمت أبحاثه التي فاز بها، ولم يُنفق عليها من جيبه فلسا، أما الحقوق .. فإنها ترجع لاتفاق التمويل، وليس هذا هو محور حديثي، وإنما الحديث حول نسبة العمل لعامليه.\nوكثير من الولاة ووجهاء المسلمين والحكومات قد مولوا أعمالا علمية أو صناعية ونُسبت إلى فاعليها، وماذا لو دعمت حكومات أو وزارات أو جهات أو تجار وأفراد لا علاقة لهم بالعلم بعض الأعمال، بل ربما يكون أحدهم أميًّا لا يعرف القراءة والكتابة،","vol":"1","page":26},{"text":"ولا يمنعه هذا الأجر إن شاء الله، هل نكتب مثلا:\n\"سؤالات الدارقطني\" تحقيق الحاج حسن تاجر الملابس والخردوات، أو مقاول البناء والتشطيبات؟!\nأو \"معجم الشيوخ\" تحقيق شركة الإسمنت ومواد البناء!\nأو \"الفقه الإسلامي\" من تأليف شركة تسويق الخضار والفاكهة!\nأو \"الأعمال الكاملة\" جمعتها مؤسسة النظافة والصيانة!\nوليعذرني قارئي الكريم على هذِه الأمثلة، فقد استشرى الداء، ولم يعد بد من مناقشة هذا الأمر. ولو أخذنا بهذِه الحجة فلننسب أعمال البعثات العلمية التي تتحمل تكاليفها الحكومات إلى رئاسة الجمهورية أو الديوان الملكي أو وزير الخزانة!\n٣ - أن الذين عاونوه في العمل قاموا بأعمال ثانوية:\nأقول: هذِه الأعمال إما أنها قليلة جدًا فلا بأس بالإشارة فقط إلى فاعليها، أما إذا كانت الأعمال الثانوية مثلا: نسخ المخطوط، ومقابلة النسخ، واستخراج المصادر .. إلى آخره، ثم قام سعادته بالنظر إلى العمل الذي استغرق سنوات ثم تَصَفَّحهُ في ساعات وأبدى ملاحظاته وتوجيهاته، فلا بأس أن يكتب اسمه كإشراف أو اعتنا مع ضرورة كتابة العاملين الحقيقيين لهذا العمل.\n٤ - أن الذين عاونوه في العمل مستواهم العلمي لا يليق بأن يضعهم معه، وأنه يصلح الكثير من أخطائهم:\nإذا كان الوضع كذلك فلا يستعن بهؤلاء أصلًا أو ليَسْتَغْنِ عنهم بعد معرفة حالهم، أو أن عملهم كان قابلا للتعديل، فليكتب أنه قام بالتصحيح والمراجعة والتعديل. نعم في حالات يكون هناك طلبة علم","vol":"1","page":27},{"text":"تحت التدريب ويعطيهم الشيخ بعض الأعمال ليتمرسوا فيها، ثم إنه قد يراجعها ويفيد منها، وهذِه صورة قليلة بعيدة عن محور كلامي.\n٥ - أن بعض الجهات الرسمية لن تدعم هذا العمل إذا وجدت عليه أسماء من جنسيات أخرى.\nأقول: وهل من الشرع التدليس على الجهات الرسمية؟ وإن لم يكن من الأمر بد فعلى الجهات الرسمية القيام بالسلوك الصحيح، ولو حاول الجميع في إيصال هذا المعنى لهم لوجدنا استجابة، وهل الجهات الرسمية إلا أنا وأنت أو ابن عمي وابن خالي، وجاري. وإلا فلنترك المجال لمستحقيه من الذين يعملون بأيديهم وتنطبق عليهم شروط هذِه الجهات.\n٦ - أنه عمل جماعي هو الذي قام بالإشراف والتوجيه والتمويل وجلب ما يلزم من مخطوطات وكتب وكوادر علمية وفنية (مثل أصحاب المكاتب).\nأقول: وما المانع أن يُنسب العمل إلى الجماعة، وقد سبق بيانه.\n٧ - أن بعض المشايخ الثقات قد أفتى بذلك:\nأقول: وماذا لو أفتى غيرهم بخلاف ذلك؟ ألا يحتاج منا ذلك أن نتبين الحكم الشرعي الراجح؟ أليس واردا أنه قد تم التلبيس على هؤلاء المشايخ؟ أليس واردا عدم إحاطتهم- مع احترامي لهم- بالملابسات الحاصلة، أو أخذهم الأمر وكأن أحد تلاميذهم يقابل معه مؤلَفَهُ المنسوخ من دروسه، أو يصوب له التجارب؟ وهذا أبسط حق للشيخ على تلميذه.\nثم ماذا لو كان الأمر مسألة أخرى متعلقة بحق مادي وأفتاه أحدهم","vol":"1","page":28},{"text":"بأن ليس له حق، وأفتاه غيره بأن له الحق، ألن يدقق في المسألة ويبحث ويجادل ويسأل غير هذا وهذا، وربما يأتي للمخالف بالردود ولهذا بالحجج والبراهين، زاعمًا أنه يحرر المسألة، أليس في ذلك تشبهًا بالمنافقين ﴿وَإِنْ يَكُنْ لَهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ (٤٩)﴾. إن اختطاف مثل هذِه الفتوى والعمل بها لهو تأسيس بناء على شفا جُرُفٍ هار .. أين تحرير المسألة والوصول لأصلها وبحث فروعها؟ أين تحري الحلال، والبعد عن المشتبهات؟ أين درء المفاسد وسد الذرائع؟ هل هذا فقط متعلق بعوام المسلمين الذين نعظهم ونخاطبهم فننتقد إسرافهم في الحلال، ونرجح وقوعهم في الحرام، ونختار لهم من الأحكام أشدّها، ومن الأعمال أعسرها، حرصا على شدة إيمانهم وقوة عزيمتهم!\n* مفاسد هذا العمل بحسب ما رأيتُ:\n١ - فيه تدليس وتلبيس على طلبة العلم وعموم المسلمين. واعتياد المفترض فيهم القدوة على الكذب والافتراء.\n٢ - احتكار القادرين وأصحاب الأموال وتوجيههم لبعض الأعمال العلمية بحسب ما يرون مع ضعف علمهم.\n٣ - إذلال الفقراء من أهل العلم وعدم الإنفاق عليهم ما لم يُشاركوا في هذا التدليس.\n٤ - تدهور أحوال مكاتب التحقيق قليلة الحيلة ما لم يُشاركوا في هذا التدليس.\n٥ - إسناد الأمور إلى غير أهلها نتيجة الإعتقاد بأنهم أصحاب هذِه الأعمال. ورفع شأنهم العلمي بين عوام المسلمين فيفتونهم بغير علم فيَضلوا ويُضلوا.","vol":"1","page":29},{"text":"٦ - تنافس طلبة العلم الموسرين المبتدئين على إخراج أعمال لا يصل إليها مستواهم العلمي، عن طريق غيرهم، مما يؤدي إلى تصدرهم هذا المجال ودخول العُجب عليهم، وتوقفهم عن طلب العلم، لأنهم طبعا أصبحوا علماء لا يُشق لهم غبار! ولا يصح أن يكونوا في مقام أقل من ذلك.\n٧ - دخول أموال لهؤلاء المدلسين لا يستحقونها بما في ذلك التكريم والجوائز والدعوات والندوات والمؤتمرات .. وهذا من أكل الحرام. ويصل الأمر ببعضهم بأن يستحل ما اتفق عليه مع الباحث القائم بالعمل فلا يعطيه حقه رغم أنه يستفيد أضعافًا مضاعفة.\n٨ - نشر العداوة والبغضاء والحسد في الأوساط العلمية بين القادرين وغيرهم.\n٩ - وأد روح الإبداع والطموح عند المتميزين من طلبة العلم الفقراء ومتوسطي الحال.\n١٠ - إقبال الهيئات العلمية الرسمية -والأهلية- وكذلك بعض الجهات التي تحتاج هيئات شرعية، على اتخاذ بعض المزيفين من هؤلاء المدلسين كعلماء أعضاء وكوادر بها، اعتمادا على كم الأعمال وذياع الصيت، ولعَمري إن كثيرًا من علماء المسلمين مات ولم يترك إلا كتابا أو بضعة رسائل، منهم من المتقدمين سيبويه لم يترك إلا \"الكتاب\"، ومن المتأخرين الشيخ عبد الرزاق عفيفي لم يترك إلا رسائل كانت تدرس في الجامعة.\nبالله عليك أخي الكريم هل تُنكر عليَّ خطأً في عبارة واحدة مما","vol":"1","page":30},{"text":"سبق؟ وهل مرت عليك مثل هذِه المفاسد أو سمعت بها قبل ذلك؟\nولست أريد هنا أن أقطع الصلة بين العلماء غير المتفرغين للعمل العلمي وبين طلابهم الذين يستفيدون علميًّا وعمليًّا بمشاركتهم مشايخهم في إنجاز أعمالهم، أو أَنْهى عن معاونة المشايخ والدعاة في تحضير دروسهم ومناظراتهم وخطبهم، بل إن هذا قد يكون واجِبًا في بعض الأحيان، إنما أتحدث عن واقعٍ مرير، وداءٍ انتشر ويزداد انتشارًا بصورةٍ لم نسمع عنها من قبل، ولا يمكن لأحد في مجال البحث والتحقيق والنشر أن يُنكر ذلك، وأظن أن حديثي واضحٌ بما فيه الكفاية فلا تُحَمِّلُّوه ما لا يحتمل. ولا يعني ذلك أن الصورة سوداء، فالحمد لله الخير كثير، وأهل الحق لا زالت لهم الغلبة.\nقيل: الكلام السابق يغلب عليه السطحية والبساطة، وليس فيه عُمق وغير مبني على قواعد قوية! قلتُ: نعم فيه شيء من السطحية والبساطة؛ لأن التبحر في الموضوع سيُظهر كثيرًا من الفضائح والطَّامات واللصوصية التي نود أن نضرب عنها -الآن- صفحًا لعل الأمور تسير نحو الأفضل، ونأمل أن ينتشر الوعي بهذا الداء، ليقل خطره وليُعْطَى كل ذي حق حقه، والتعمق في الموضوع قد يؤدي إلى كثير من اللغط والأخذ والرد، وربما اتهام لكثير من الأفاضل بالباطل، فكم من متربصٍ بهم، يتمنى أن يظْهر من عوراتهم ما لا يوجد أصلًا، أو يبالغ في بعض أحوالهم التي لا ترقى لهذا التدليس.\nولا يعني ذلك أيضًا أن هذا هو الداء الوحيد الموجود في الأوساط العلمية، فهناك السرقات العلمية الصريحة ومن آخرها محاولة فردٍ السطو على أعمال لا يقدر عليها إلا فريق كبير، والادعاء بأنه قد أنجز هذا","vol":"1","page":31},{"text":"العمل، ولو قضى عمره كله فيه لما استطاع ذلك، مع ضعفه العلمي وقصور اطلاعه .. لكن مع خبرة كبيرة في الكذب والزور قد ينطلي كلامه على غيرِ أهل النظر والفراسة، \"ولا يزال الرجل يكذب ويتحرى الكذب حتى يكتبَ عِنْد اللهِ كذابا\"، وكما أنَّ هناك أنواعًا مختلفة من اللصوصية ظهرتْ وانتشرف في هذا الحقل تحتاجُ إلى الأخذ على اليد، هناك أمراض أخرى تحتاج إلى نصح ومعالجة، وليس هذا مجال بسطها، وأظن أيضًا أنني قد وضعت نفسي موضعًا لا أُحسد عليه، ربما أتسبب في إغضاب بعض معارفنا، وربما يتخذني البعض غَرَضًا، لكن الحق أحق أن يُتبع، والله أسأل أنْ يُسلمنا وأن يقينا شرور أنفسنا وشرور خَلقه.\nاللهم قد بلغت، اللهم فاشهد.","vol":"1","page":32},{"text":"<span data-type='title' id=toc-8>فريق العمل على كتاب التوضيح</span>\nقد ذكرتهم في واجهة الكتاب، وجميعهم من العاملين بدار الفلاح، وكما أشرف آنفا فهم متفاوتون في المستوى العلمي والفني، إلا أني أود أن أنوه بعمل بعضهم؛ فما كان من تخريجات مطولة فغالبا للأخ أحمد فوزي، وما كان من دقة في تتبع المصادر وتوثيقها فهي للإخوة وائل إمام وحسام كمال وعبد الله فؤاد، ثم ربيع محمد وأحمد عويس، وأكثر المقابلات كانت للأخين خالد مصطفى وعصام حمدي. وأما التعليقات العقدية فأكثرها مني، ومراجعات متن البخاري لي مع الدكتور جمعة فتحي والأخ أحمد روبي، والعمل في مجمله مشترك والأمور السابقة هي للغالب.\nوهناك بعض الذين لم أذكرهم لقصر المدة التي قضوها مع الكتاب أو لقلة عملهم فيه، وهم: كمال محمود موسى، ووئام الحوشي، ومحمد رمضان، وأحمد عبد الله محمد علي، وسيد قطب، وشريف عبد اللطيف، ومحمد سعد، وأحمد عبد المجيد، والسيدة/ مها محمود.","vol":"1","page":33},{"text":"<span data-type='title' id=toc-9>شكر وتقدير</span>\nأتقدم بوافر الشكر لكل من عاون في إخراج هذا الكتاب ومنهم:\nالأخ العزيز محمد طه آل بيوض التميمي بوزارة الأوقاف بقطر، والأخ عبد العزيز الراجحي، بمركز الملك فيصل للمخطوطات بالرياض، الذي يسر لي تصوير ما أحتاجه من نسخ بالمركز، والأخ عبد الرحمن الجميزي الذي تابع لي التصوير من الجامعة الإسلامية، وأخي الشيخ إمام علي إمام، وكذلك الدكتور سليمان العازمي بالكويت. والأخ غنيم عباس صاحب مكتب الكوثر الذي آثر أن نقوم بهذا العمل بعد أن بدأه.\nولا يفوتني أن أشكر الأستاذ الدكتور أكرم ضياء العمري على ملاحظاته وتوجيهاته، سواءً المتعلقة مباشرة بالكتاب، أو ما استفدناه من كتبه. والشكر موصول لمشايخنا وأساتذتنا وأصحاب الفضل على:\nالدكتور سعد الحميد، والدكتور حمد الشتوي، والشيخ صالح السدلان، نسأل الله أن يبارك فيهم وأن يحفظهم من كل سوء، وأن يغفر لنا ولهم ولكل من له حق علينا.\nأما فريق العمل القائم على نشر التراث بوزارة الأوقاف بقطر فقد وجدتُ عندهم من الهمة والدأب والإخلاص ما لم أجده في غيرهم؛ وعلى رأسهم سعادة الوزير، والإخوة: علي المهندي، وعبد الله البكري، وحسن الأصفر وغيرهم ممن لا أعلمهم، ولا يعلمهم آلاف المستفيدين من جهودهم العظيمة، لكن الله يعلمهم، ولا ينفعهم ولا يفيدهم شكري أو ثنائي، والله حسيبهم وهو يجزيهم إن شاء الله بما هو أهله من الثواب الجزيل والأجر العظيم، والآخرة خيرٌ وأبقى.","vol":"1","page":34},{"text":"<span data-type='title' id=toc-10>مقدمة حول السُّنَّة النبوية</span>\n*<span data-type='title' id=toc-11> السنه ومكانتها:</span>\nإن المتتبع لما كُتب عن السُّنَّة ومكانتها من التشريع، وطرق تدوينها وحفظها، وتمييز صحيحها من سقيمها، ليجد كمًّا هائلا من المؤلفات القديمة والحديثة التي تفي ببيان هذا الموضوع بما يغني عن التكرار والكتابة فيه، ولكن من العجيب ظهور طوائف معاصرة من المتعالمين الذين يشككون في السُّنة ووجدوا من يناصرهم في السر والعلانية، وأكثرهم -إن لم يكن كلهم- لم يطلع على حجج أهل الإسلام على صحة السنة وسلامة وصولها إلينا، وهذا إما بسبب الإغترار بما يظنون أنهم عليه من علم، أو تسفيههم لأهل الدين، أو أنهم مغرر بهم، أو تأدية بعضهم لدور مطلوب منهم في الحملات المنسقة لمحاربة الإسلام.\nوإن كانت هذِه الشبهات ليست بالجديدة فهي أفكار لبعض الفرق الخارجة عن أهل السُّنة والجماعة، ولم تتوقف في وقت من الأوقات؛ إلا أن حدتها تختلف، وكانت قد قلت لفترة طويلة نسبيا، ثم هي منذ سنوات مع تطور وسائل الإعلام تستعر وتثير كثيرًا من الغبار والدخان في محاولة للحد من الصحوة الحديثية الموجودة عند كثير من طلبة العلم في العالم الإسلامي.","vol":"1","page":35},{"text":"وهنا أذكر ما كان يكرره علينا بعض إخواننا في بداية الطلب -تبعا لمنظريهم- من عدم الحاجة للتبحر في علوم الحديث، بحجة أن السابقين قد كفونا مؤونة ذلك ولا حاجة للتدقيق الشديد في روايات السنة والبحث في خباياها، واستبدال ذلك بما هو أكثر نافعا من علوم واقعية -زعموا- تنفع المسلمين ولا تجدد الخلافات المذهبية التي عفا عليها الزمان.\nولك أن تتصور إلى أي مدًى كان سيصل الحال بالمسلمين لو اتبعوا كلام هؤلاء المنظرين وقصَّروا في تعلم سنة نبيهم، ولوجد المشككون مَرْتعا خصبًا لأفكارهم التي هي بداية لإنكار الإسلام بالتشكيك في أصليه العظيمين: الكتاب والسنة.\nوأحب أن أشير إلى أمور في هذا السياق:\nالأول: أن من بدايات بدعة إنكار السنة في الأوساط المنتسبة للإسلام بالطريقة المنتشرة هذِه الأيام كانت من المعتزلة، فإنهم غلوا في شأن العقل، وجعلوه هو العالِم بحسن الفعل وقبحه، وصار الاستدلال بالقرآن والسُّنة عندهم اعتضادًا لا اعتمادًا، وردُّوا الأحاديث غير الموافقة لأغراضهم ومذاهبهم، وهذا هو عين فكر منكري السُّنة اليوم؛ لذا تجد الفريقين قد اشتركا في التشكيك في منزلة الصحاح، وفي إنكار عذاب القبر والميزان ورؤية الله في الآخرة .. وغير ذلك من البدع المشهورة عنهم. وأنكر حجية السنة أيضًا الخوارج والروافض.\nالثانى: أن التسليم بهذا القول يترتب عليه فساد أصل الدين والاعتقاد، بل والرسالة كلها، فلو كان الأمر كما يظنون فكان يكفي أن ينزل القرآن من عند الله بطريقة ما وقد تكفل سبحانه بحفظه، ولا حاجة لرسول أو لتطبيق عملي لهذا الكتاب لأننا سننكر هذا التطبيق لو وصل إلينا، ومفاسد هذا القول أكثر من أن تُحصى، وأقل","vol":"1","page":36},{"text":"ما يُقال أنها فكرة شيطانية لاجتثاث الإسلام وتدميره ﴿يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ (٣٢) هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ (٣٣)﴾ [التوبة: ٣٢، ٣٣].\nالثالث: يمكننا القول أن عدم الأخذ بأحاديث الآحاد في العقيدة هو قسيم لبدعة إنكار السنة وقرينها، فحجج منكري السنة تقف عاجزة أمام كثير من شرائع الإسلام كعدد ركعات الصلاة، ومقدار الزكاة ونصابها .. إلخ، فزيَّن لهم الشيطان أن هذِه سنة عملية أو متواترة لا ننكرها، غير أن منكري الاستدلال بأخبار الآحاد في العقيدة يأخذون بها في غير العقيدة، بل إن كثيرًا منهم يستدل بالأخبار الضعيفة والموضوعة لنصرة مذهبه الفقهي وعمل البدع، وهذا من التناقض العجيب، فأحاديث الآحاد الصحيحة لا يأخذون بها في جانب، والموضوعات والواهيات يستدلون بها في جانب آخر!.\nوبهذا البيان السابق لا أجد حرجا أن تتضمن مقدمة هذا الكتاب لمحة موجزة ومفيدة عن هذا الموضوع.","vol":"1","page":37},{"text":"<span data-type='title' id=toc-12>فصل فى أهميه علم الحديث</span>\nاعلم أنَّ أنف العلوم الشرعية ومفتاحها ومشكاة الأدلة السمعية ومصباحها، وعمدة المناهج اليقينية ورأسها، ومبنى شرائع الإسلام وأساسها، ومستند الروايات الفقهية كلها، ومأخذ الفنون الدينية دِقّها وجلّها، وأسوة جملة الأحكامِ وأُسَّها، وقاعدة جميع العقائد وأصلها، وسماء العبادات وقطب مدارها، ومركز المعاملات ومحط حارِّها وقارها، هو علم الحديث الشريف الذي تُعرف به جوامع الكلم، وتنفجر منه ينابيع الحكم وتدور عليه رحى الشرع بالأثر، وهو ملاك كل أمر ونهي، ولولاه لقال من شاء ما شاء، وخبط الناس خبط عشواء وركبوا متن عمياء، فطوبى لمن جدَّ فيه، وحصل منه على تنويه، يملك من العلوم والنواصي، ويقرب من أطرافها البعيد القاصي، ومن لم يرضع من درِّه، ولم يَخُض في بحْرِه، ولم يقتطف من زهْرِهِ، ثم تعرَّض للكلام في المسائل والأحكام، فقد جار في ما حكم، وقال على الله ما لم يعلم، كيف وهو كلام رسول الله - ﷺ -، والرسول أشرف الخلق كلهم أجمعين .. وهو تلو كلام الله تعالى، وثاني أدلة الأحكام، فإن علوم القرآن وعقائد الإسلام بأثرها وأحكام الشريعة المطهرة بتمامها، وقواعد الطريقة الحقة بحذافيرها، وكذلك الكشفيات العقليات بنقيرها وقطميرها، تتوقف على بيانه - ﷺ - .. فكل قول يصدقه خبر الرسول - ﷺ - فهو الأصح للقبول، وكل ما لا يساعده","vol":"1","page":38},{"text":"الحديث والقرآن، فذلك في الحقيقة سفسطة بلا برهان، .. وما الحق إلا فيما قاله - ﷺ - أو عمل به، أو قرره أو أشار إليه، أو تفكَّر فيه، أو خطر بباله، أو هجس بخلده واستقام عليه، .. فياله من علمٍ سيط بدمه الحق والهُدى، ونيط بعنقه الفوز بالدرجات العُلى (^١).\n\n* أهمية الإسناد وفضله، وبيان أنه من خصائص هذه الأمة:\nلقد خص الله -﷾- هذِه الأمة المحمدية بالإسناد، وأن الوقائع كانت تروى بالسند المتصل ساعة حدوثها إلى أن استودعت في بطون الكتب، ينقلها الرواة طبقة بعد طبقة، وهذا الإسناد لا يوجد عند الأمم الأخرى، حيث أغفلته، ولم تتنبه إليه.\nقال أبو عليّ الجيّاني ت ٤٩٨ هـ: \"خص الله تعالى هذِه الأمة بثلاثة أشياء لم يُعطها مَنْ قبلَها: الإسناد، والأنساب، والإعراب\" (^٢)، وروي هذا أيضًا عن أبي بكر محمد بن أحمد.\nوقال محمد بن حاتم بن المظفر: إن الله قد أكرم هذِه الأمة وشرفها وفضلها بالإسناد، وليس لأحد من الأمم كلها قديمها وحديثها إسناد، إنما هو صحف في أيديهم، وقد خلطوا بكتبهم أخبارهم.\nفليس عندهم تمييز بين ما نزل من التوراة والإنجيل وبين ما ألحقوه بكتبهم من الأخبار التي أخذوها عن غير الثقات.\nوهذِه الأمة إنما تنص الحديث عن الثقة المعروف في زمانه، المشهور بالصدق والأمانة عن مثله حتى تتناهى أخبارهم؛ ثم يبحثون أشد البحث حتى يعرفوا الأحفظ فالأحفظ، والأضبط فالأضبط،\n_________\n(^١) \"الحطة في ذكر الصحاح الستة\" ص ٣٥، ٣٦ بتصرف يسير.\n(^٢) \"تدريب الراوي\" ٢/ ١٦٠.","vol":"1","page":39},{"text":"والأطول مجالسة لمن فوقه ممن كان أقل مجالسة، ثم يكتبون الحديث من عشرين وجهًا أو أكثر حتى يهذبوه من الغلط والزلل، ويضبطوا حروفه ويعدوه عدًّا، فهذا من أفضل نعم الله على هذِه الأمة، فلْيُوزع الله شكر هذِه النعمة.\nوقال أبو حاتم الرازي ت ٢٧٧ هـ: لم يكن في أمة من الأمم منذ خلق الله آدم أمناء يحفظون آثار الرسول إلا في هذِه الأمة (^١).\nويقول عبد الله بن طاهر ت ٢٣٠ هـ: رواية الحديث بلا إسناد من عمل الزمنى، فإن إسناد الحديث كرامة من الله -﷾- لأمة محمد - ﷺ - (^٢).\nوقال الشافعي ت ٢٠٤ هـ: مَثَل الذي يطلب العلم بلا حجة- يعني: بلا إسناد- مَثَل حاطب ليل يجمع حزمة حطب فيه أفعى يلدغه وهو لا يدري (^٣).\nوقال يزيد بن زريع ت ١٨٣ هـ: لكل دين فرسان، وفرسان هذا الدين أصحاب الأسانيد.\nويقول عبد الله بن المبارك ت ١٨١ هـ: الإسناد من الدين، ولولا الإسناد لقال من شاء ما شاء (^٤).\nوعنه أيضًا: مثل الذي يطلب أمر دينه بلا إسناد كمثل الذي يرتقي السطح بلا سلم.\n_________\n(^١) \"فتح المغيث\" للسخاوي ٣/ ٣.\n(^٢) \"فتح المغيث\" للسخاوي ٣/ ٤.\n(^٣) \"المدخل إلى الصحيح\" للحاكم ص ٢، \"فتح المغيث\" للسخاوي ٣/ ٤.\n(^٤) مقدمة \"صحيح مسلم\" باب: بيان أن الإسناد من الدين. \"الإلماع إلى معرفة أصول الهداية وتقييد السماع\" للقاضي عياض ص ١٩٤، \"معرفة علوم الحديث\" للحاكم ص ٤٠.","vol":"1","page":40},{"text":"ويقول أيضًا: بيننا وبين القوم القوائم، يعني: الإسناد (^١).\nوسئل عن حديث عن الحجاج بن دينار، عن النبي - ﷺ - فقال: إن بين الحجاج وبين النبي - ﷺ - مفاوز تنقطع فيها أعناق المطي (^٢).\nوقال حماد بن زيد ت ١٧٩ هـ: وقد ذاكره بقية بن الوليد بأحاديث، فقال حماد: ما أجودها لو كان لها أجنحة! يعني: أسانيد (^٣).\nوقال مالك بن أنس ت ١٧٩ هـ: في قول الله تعالى: ﴿وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ﴾ [الزخرف: ٤٤]. قال: قول الرجل: أخبرني أبي عن جدي .. إلخ.\nيقصد الرواية بالسند المتصل (^٤).\nوقال سفيان الثوري ت ١٦١ هـ: الإسناد سلاح المؤمن، إذا لم يكن معه سلاح، فبأي شيء يقاتل؟! (^٥).\nوقال شعبة بن الحجاج ت ١٦٠ هـ: كل علم ليس فيه حدثنا وأخبرنا فهو خل وبقل. يريد بالعلم هنا: الحديث (^٦).\n_________\n(^١) قوائم الحديث: يعني: إسناده، فجعل ابن المبارك الحديث كالبيت لا يستقيم بدون أعمدة أو قوائم فكذا الحديث. والأثر رواه مسلم في المقدمة باب: بيان أن الإسناد من الدين.\n(^٢) المفاوز: الأرض البعيدة عن العمران والماء ويخشى فيها الهلاك، وهذِه العبارة فيها استعارة جميلة. لأن الحجاج من تابعي التابعين، فأقلُّ ما يمكن أن يكون بينه وبين الرسول - ﷺ - اثنان: التابعي والصحابي، ولذا قال: مفاوز، أي: انقطاع كبير.\n(^٣) انظر: \"فتح المغيث\" للسخاوي ٣/ ٤.\n(^٤) \"المدخل\" للحاكم ص ٢.\n(^٥) رواه السمعاني في \"أدب الإملاء والاستملاء\" ص ٨.\n(^٦) رواه الخطيب في \"الكفاية في علم الرواية\" هـ ٢٨٣ باب: ما جاء في عبارة الرواية. والسمعاني في \"أدب الإملاء الاستملاء\" ص ٧، والرامهرمزي في \"المحدث الفاصل\" ص ٥١٧ باب: القول في التحديث والإخبار.","vol":"1","page":41},{"text":"وقال الأوزاعي ت ١٥٧ هـ: ما ذهاب العلم إلا ذهاب الإسناد.\nوقال عبد الله بن عون ت ١٥١ هـ: كان الحسن البصري يحدثنا بأحاديث لو كان أسندها كان أحب إلينا.\nوقال أبو سعيد الحداد (^١) ت ٢٢١ هـ: الإسناد مثل الدرج، ومثل المراقي، فإذا زلت رجلك عن المرقاة سقطت (^٢).\nوقال مطر الوراق ت ١٢٥ هـ: في قوله الله تعالى: ﴿أَوْ أَثَارَةٍ مِنْ عِلْمٍ﴾ [الأحقاف: ٤]. قال: إسناد الحديث.\n\n*<span data-type='title' id=toc-14> مكانة السنة:</span>\nالقرآن الكريم هو الأصل الأول للدين، والسُّنة هي الأصل الثاني،\nومنزلة السُّنة من القرآن أنها مبيِّنه وشارحة له تُفصل مُجْمله، وتوضح\nمُشْكله، وتقيِّد مُطلقه، وتُخصص عامَّه، وتَبْسُط ما فيه من إيجاز.\n\n*<span data-type='title' id=toc-15> حجيتها:</span>\nقال الشوكاني: إن ثبوت حجية السُّنة المطهرة واستقلالها بتشريع الأحكام ضرورة دينية، ولا يُخالِف في ذلك إلا مَنْ لا حظَّ له في الإسلام. (^٣)\nولم يُخالف في الاحتجاج بالسنة إلا الخوارج والروافض، وخالف المعتزلة بتحكيم عقلهم في السنة، فتمسك هؤلاء بما بدا لهم من فهم لظاهر القرآن وأهملوا السنن، فضلوا وأضلوا، وحادوا عن الصراط\n_________\n(^١) هو أحمد بن داود الواسطي.\n(^٢) رواه الخطيب في \"الكفاية في علم الرواية\" ص ٣٩٣.\n(^٣) \"إرشاد الفحول\" ص ٢٩.","vol":"1","page":42},{"text":"المستقيم.\nوقد استفاض القرآن والسُّنَّه الصحيحة الثابتة بحجية كل ما ثبت عن الرسول - ﷺ -، قال ﷾: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ﴾ [آل عمران: ٣١]، وقال ﷾ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا (٥٩)﴾ [النساء: ٥٩].\nفهل قال أحد أن الأمر باتباع النبي - ﷺ - متعلق بحياته فقط؟ وإذا كان الأمر باق، فهل يأمرنا الله -﷿- بشيء مبهم وغير موجود لو اعتبرنا أن السنة الحقيقية غير موجودة!\nقد قال -﷿- ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا (٦٥)﴾ [النساء: ٦٥].\nوقال: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا (٢١)﴾ [الأحزاب: ٢١].\nوقال: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾ [الحشر: ٧].\n﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾ [النحل: ٤٤] فإذا كان الأمر كما يظن منكرو السنه فما فائده أمر الله لرسوله ببيان القرآن؟!","vol":"1","page":43},{"text":"الإمام البخاري\nوكتابه الصحيح","vol":"1","page":45},{"text":"<span data-type='title' id=toc-16>الإمام البخارى وكتابه الصحيح</span>\n*<span data-type='title' id=toc-17> عصر البخاري:</span>\nولد البخاري في أواخر عهد الأمين، وعاش في عهد المأمون والمعتصم، والواثق، والمتوكل، والمستنصر، والمستعين، والمعتز، وبذلك استغرقت حياته النصف الثاني من العصر العباسي الأول، وأوائل العصر العباسي الثاني، وكلاهما كانا من أرقى وأعظم عصور بني العباس.\nوقد امتاز العصر العباسي الأول (١٣٢ - ٢٣٢ هـ) بقوة سلطان الخلفاء، وانتشار نفوذهم، فقد كانت لهم الكلمة العليا والسيادة التامة على جميع العالم الإسلامي عدا بلاد الأندلس، وكانت الدولة الإسلامية قوية الشوكة، مهابة الجانب، عزيزة كريمة.\nوامتاز هذا العصر أيضًا، بأن أغلب من تولى فيه الخلافة من بني العباس، كانوا من العلماء، يعقدون مجالس العلم ويشاركون فيها بالحوار والمناقشة، كما كانوا يكرمون العلماء ويجلونهم ويقربونهم ويعولون على آرائهم (^١) وكان المنصور نفسه من أحسن رواة الحديث، كما ذكر الجاحظ في \"البيان والتبيين\" (^٢).\n_________\n(^١) \"تاريخ آداب اللغة العربية\" ٢/ ٢١.\n(^٢) \"البيان والتبيين\" ٢/ ١٥٦.","vol":"1","page":46},{"text":"وبلغ الإهتمام بالعلم والعلماء، وانتشار المعرفة والرغبة فيها مداه في عهد المأمون، حيث كثرت مجالس العلماء والحوار والمناظرة، وكان الخليفة نفسه يشارك فيها مما أدى إلى إطلاق الفكر من قيود التقليد، وانتشار الحرية الدينية، فظهرت البدع والفرق، وتأثر المأمون بآراء المعتزلة في القول بخلق القرآن وانتصر لهم (^١).\nودعا العلماء والفقهاء إلى القول بذلك، فحصلت الفتنة وأوذي فيها خلق كثير، وعلى رأسهم الإمام ابن حنبل والإمام البخاري فيما بعد.\nوقد ظل الناس مفتونين مضطهدين بمقولة خلق القرآن، مدة طويلة حتى عهد المتوكل، فهو الذي أمر برفع هذِه المحنة، وترك الناس أحرارًا فيما يعتقدون.\nوامتاز هذا العصر أيضًا بأن المسلمين نقلوا فيه إلى لغتهم، ما كان معروفًا من العلم والطبيعة والطب والرياضيات عن سائر الأمم المتمدنة كاليونان والفرس والهند، حتى قيل بأن ما نقله العرب في قرن لم يستطع نقله الفرس في قرون. وفي هذا العصر أيضًا ازدهر علم الأرصاد وتطور، وبدأت الفلسفة تنتشر وتنمو، وظهر فلاسفة كبار كيعقوب بن إسحاق الكندي وغيره.\nويمكن القول بأنه في العصر العباسي الأول، توطدت دعائم الفقه وازدهر، ونقل إلى العربية أغلب علوم اليونان والفرس والهند، وظهر علم الكلام وأخذ ينتشر.\nأما العصر العباسي الثاني (٢٣٢ - ٣٣٤ هـ) فيبتدئ بخلافة المتوكل، ومحاولته كبح جماح الموالي ونفوذ الأتراك، الذي أخذ يطغى أواخر\n_________\n(^١) \"تاريخ آداب اللغة العربية\" ٢/ ٢٢، ٢٣.","vol":"1","page":47},{"text":"العصر العباسي الأول، لكن المتوكل عجز عن ذلك لقوة نفوذهم في القصر والدواوين، وسيطرتهم على أغلب مواقع الدولة ونشاطها، حتى أصبحت كلمتهم هي العليا، مما أدى إلى انقسامات في الصفوف بسبب الصراع بين الطبقات، وخاصة بين الموالي والعرب الذين أبعدوا عن مناصبهم (^١).\nومن الناحية العلمية، فقد أراح المتوكل الأمة من محنة القول بخلق القرآن، فرفعها وأبطل الجدال فيها (^٢). وأمر العلماء بالحديث وإظهار السنة.\nكما ظلت العلوم في ازدهار وتقدم مطرد. وكثرت مجالس العلم وانتشرف، فازدهرت الفلسفة وعلوم الطبيعيات والمنطق خاصة، وبرزت كثير من الآراء والنظريات العلمية، وتولدت مذاهب فقهية، وتفرع مذهب الاعتزال، وازدهر علم الكلام وعلم التفسير.\nوفي هذا العصر بالذات، ازدهر تدوين الحديث وأفرد بالتأليف فيه، خلافًا لما كان عليه الأمر في القرن الثاني، حيث كانت كتب الحديث تجمع بين الصحيح والسقيم، وبين الحديث والفتاوى وأقوال التابعين وغيرها، وكما هو الشأن في \"مصنف شعبة بن الحجاج\" المتوفى سنة ١٦٠ هـ، و\"مصنف الليث بن سعد\" المتوفى سنة ١٧٥ هـ، و\"موطأ مالك\" المتوفى سنة ١٧٩ هـ، و\"مصنف سفيان بن عيينة\" المتوفى سنة ١٩٨ هـ، وغيرهم (^٣).\n_________\n(^١) \"تاريخ الدولة الإسلامية وتشريعها\" ص ٢٥٢، ٢٥٣.\n(^٢) \"التنبيه والإشراف\" ص ٤٠٠.\n(^٣) \"مفتاح السنة\" ص ٢٨، ٢٩.","vol":"1","page":48},{"text":"أما في هذا العصر فقد أفرد الحديث بالجمع والتدوين والتأليف وحده دون سواه من فتاوى وأقوال الصحابة والتابعين، وأصبح للحديث كتب يستقل بها وظهر محدثون أئمة كبار، كالإمام البخاري ومسلم والترمذي والنسائي وغيرهم، حتى يمكننا أن نسمي هذا العصر عهد ازدهار الحديث والمحدثين، وعصر تدوين الحديث وظهور المحدثين وكتبهم كالصحاح والمسانيد والسنن (^١).\nفي هذا العصر الذي تصادمت فيه الملل والنحل، وتكاثرت المذاهب والآراء، وتصارعت الأفكار والمبادئ، وظهر إلى جانب أهل الخير والصلاح في الدين، جماعات من أهل الشر والفساد والإلحاد تحاول الكيد للدين بوضع الأحاديث المختلقة تأكيدًا لمذهب أو انتصارًا لفريق.\nوفي كنف أسرة فاضلة متدينة خيرة غنية، قوامها والد عالم ورع محدث، ووالدة فاضلة خيرة صالحة من أصحاب الكرامة والولاية، في هذا العصر وتلك البيئة ولد البخاري وعاش.\n_________\n(^١) \"حياة البخاري\" ص ٣، ٤.","vol":"1","page":49},{"text":"<span data-type='title' id=toc-18>المترجمون للبخاري</span>\nلا تكاد تجد كتابا ترجم لأعلام الإسلام أو الرواة أو العلماء إلا وذَكَر البخاري، بل قد تجد بعض المصنفين يختصر ترجمته اختصارًا كبيرًا لشهرته وكثرة تراجمه وعدم الحاجة إلى تكرارها. ونورد هنا مواضع ترجمته والكتب التي أفردت ترجمته على قدر المستطاع:\n\"الجرح والتعديل\" ٧/ ١٩١ (ت ١٠٨٦)\n\"تاريخ بغداد\" ٢/ ٤\n\"طبقات الحنابلة\" ٢/ ٢٤٢ (ت د. عبد الرحمن العثيمين)\n\"الأنساب\" للسمعاني ٢/ ١٠٠\n\"اللباب\" ١/ ١٢٥\n\"تهذيب الأسماء واللغات\" للنووي ١/ ٦٧، ٧٦\n\"وفيات الأعيان\" ٤/ ١٨٨\n\"تهذيب الكمال\" ٢٤/ ٤٣٠ - ٤٦٨\n\"العبر\" ٢/ ١٢، ١٣\n\"سير أعلام النبلاء\" للذهبي ١٢/ ٣٩١ - ٤٧١.\n\"تاريخ الإسلام\" للذهبي، وفيات سنة ٢٥٦ هـ\n\"تذكرة الحفاظ\" ٢/ ٥٥٥","vol":"1","page":50},{"text":"\"الوافي بالوفيات\" ٢/ ٢٠٦، ٢٠٩\n\"مرآة الجنان\" ٢/ ١٦٧\n\"طبقات الشافعية\" للسبكي ٢/ ٢١٢\n\"البداية والنهاية\" لابن كثير ١١/ ٢٤\n\"مقدمة فتح الباري\"\n\"النجوم الزاهرة\" ٣/ ٢٥، ٢٦\n\"طبقات الحفاظ\" ٢٤٨، ٢٤٩\n\"خلاصة تذهيب الكمال\" ٣٢٧\n\"طبقات المفسرين\" ٢/ ١٠٠\n\"شذرات الذهب\" لابن العماد ٢/ ١٣٤، ١٣٦\n\"مفتاح السعادة\" لطاش كبرى زاده ٢/ ١٣٠\n\"الأعلام\" للزركلي\n\"معجم المؤلفين\" لكحالة\nوغير هذِه الكتب كثير.\n* الكتب التي أفردت البخاري بالترجمة (^١):\n\"أخبار البخاري\" للكلاعى (سير ٢٣/ ١٣٦)\n\"شمائل البخاري\" لأبي جعفر بن أبي حاتم الوراق كاتب البخاري\n(سير ١٣/ ٣٩٤) لم يطبع، لكن نقل منه كثير ممن ترجم للبخاري، وُيعتبر\n_________\n(^١) انظر: \"معجم الموضوعات المطروقة في التأليف الإسلامي وبيان ما أُلف فيها\" تأليف عبد الله بن محمد الحبشي، منشورات المجمع الثقافي -أبو ظبي، الإمارات ١/ ٢٠٥. وفي مواضع من \"سير أعلام النبلاء\" ١٢/ ٣٩١ - ٤٧١. و\"معجم المؤلفين\" لكحالة.","vol":"1","page":51},{"text":"أوثق ترجمة له لقرب صاحبها من البخاري.\n\"ترجمة البخاري\" هبة الله بن جعفر، مخطوط بالظاهرية، والسخاوي في \"إتحاف السامع\" ٤٠.\n\"مناقب البخاري\" للذهبي (سزكين ١/ ١١٦، كحالة ٧/ ١٤٢، بروكلمان ٢/ ١٧٣) \"إضاءة البدرين في ترجمة الشيخين\" للعجلوني.\n\"فرائد الدراري لترجمة الإمام البخاري\" للجراحي العجلوني، خزانة البلدية، وخدابخش، والجامعة الأمريكية.\n\"الأعلام بأخبار البخاري الإمام\" لأبي الربيع بن سالم (نفح ٤/ ٤٧٥، إحاطة ٤/ ٢٩٧)\n\"بخاربخور البخاري\" عبد الكريم السمعاني.\n\"تحفة الإخباري بترجمة البخاري\"، لابن ناصر الدين (مطبوع)\n\"مواهب الباري في مناقب مسلم والبخاري\" محمد البخاري العقبي.\n\"حياة البخاري\" جمال الدين القاسمي، طبع صيدا ١٣٣٠ هـ.\n\"الإمام البخاري سيد المحدثين\" تقي الدين الندوي، بيروت ١٤٠٦ هـ (١٧٦ ص).\n\"المسك الدراري في شرح ترجمة البخاري\" عبد القادر الكوهن.\n\"الإمام البخاري محدثا وفقيها\" الحسيني عبد المجيد هاشم، مصر ١٣٨٠ هـ (٢٩٤ ص).\n\"التعريف بأمير المؤمنين في الحديث\" ط مصر ١٣٨٧ هـ (١٣١ ص) \"ذكر الإمام البخاري\" سالم بن أحمد جندان.","vol":"1","page":52},{"text":"\"الإمام البخاري وصحيحه\" عبد الغني عبد الخالق ط دمشق ١٤٠٤ هـ\n\"مع الإمام البخاري\" معوض عوض إبراهيم، مصر ١٤٠٦ هـ (١٧٥ ص)\n\"الإمام البخاري\" كامل محمد عويضة.\n\"الإمام البخاري فقيه المحدثين ومحدث الفقهاء\" د. نزار عبد الكريم الحمداني- نشر جامعة أم القرى بمكة المكرمة ١٤١٢ هـ.\n\"سيرة الإمام البخاري سيد الفقهاء وإمام المحدثين\" تأليف عبد السلام المباركفوري- نشر دار عالم الفوائد- مكة المكرمة ١٤٢٢ هـ.\n\"الإمام البخاري وجامعه الصحيح\" د. يوسف الكتاني، كتاب جمعية الإمام البخاري (رقم ١).","vol":"1","page":53},{"text":"<span data-type='title' id=toc-19>نسب البخاري</span>\nهو أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المغيرة بن بَرْدِزْبَه وقيل بَذْدُزْبَه، وهي لفظة فارسية أو بخارية معناها الزرّاع، البخاري مولدًا، وموطنًا، الجعفي نسبًا.\nوكان أجداده فرسًا على دين المجوس، على أن التاريخ لم يحفظ لنا من أجداد البخاري أبعد من جده الثالث \"بَرْدِزْبَه\" فهو رأس أسرته فيما نعلم.\nوقد كان بَرْدِزْبَه هذا فارسي الأصل عاش ومات مجوسي الدين، وأول من أسلم من أجداد البخاري \"المُغيرة بن بَرْدِزْبَه\" كان إسلامه على يد اليمان الجعفي والي بخارى آنذاك، فانتمى إليه بالولاء، وانتقل في أولاده، وأصبح الجعفي نسبًا له ولأسرة البخاري.\nأما إبراهيم بن المغيرة \"جد البخاري\" فلا نعلم شيئًا من أخباره غير انتسابه للمغيرة.\nوأما والد البخاري \"إسماعيل بن إبراهيم\"، فقد كانت حياته مطلع النباهة لهذِه الأسرة، حيث غير منهج آبائه في الحياة، وشارك في الحياة العلمية مختارًا أهم جوانبها في عصره وهي: دراسة حديث الرسول - ﷺ - وتدريسه.\nكان والد البخاري ﵀ تقيًا عالمًا محدثًا، اشتهر بين الناس","vol":"1","page":54},{"text":"بحسن سلوكه وورعه وسمته.\nرحل كثيرًا إلى العلماء وأهل الحديث فحدث عنهم وأخذ منهم، روى سماعًا عن \"مالك بن أنس\" و\"حمَّاد بن زيد\" وصحب \"عبد الله بن المبارك\"، كما ذكر ذلك ابن حبان في كتابه \"الثقات\".\nوروى عنه العراقيون منهم: أحمد بن حفص، وأحمد بن جعفر، ونصر بن الحسين وغيرهم.\nويكفي هذا الوالد شرفًا وفخرًا، أن الله أجزل مكافأته وعطاءه على فضله وعفته، فرزقه ولدًا هو الإمام البخاري.","vol":"1","page":55},{"text":"<span data-type='title' id=toc-20>المولد والنشأة</span>\nولد محمد بن إسماعيل البخاري بعد صلاة الجمعة، في الثالث عشر من شهر شوال عام أربعة وتسعين ومائة للهجرة (^١) وكانت ولادته بمدينة بخارى (^٢) من خراسان، موطن آبائه وأجداده، وهي مدينة كبيرة من بلاد التركستان أو خراسان، فتحها المسلمون بعد منتصف القرن الأول للهجرة. وكانت عاصمة الملوك السَّامانيين قبل الفتح الإسلامي، وقد ولد البخاري وهي مركز علمي هام، وحاضرة من حواضر الإسلام.\nاستقبل البخاري حياتَه وسط أُسْرةٍ ثريةٍ متدينةٍ فاضلةٍ، غير أنَّ المنيةَ لم تُمْهِل والده الكريم، حيث تُوفي وابنه البخاري طفل، فكفلته أُمُّه ورعته من بعده.\nوكانت امرأةً تقيةً صالحةً لا تقل تُقى وورعًا عن والده، حتى عدَّها المؤرخون من ذوي الكرامة والولاية.\nروى غنجار في \"تاريخ بخارى\"، واللالكائي في باب كرامات الأولياء من \"شرح عقيدة أهل السنة\"، والسبكي في \"الطبقات\"، أن محمد بن إسماعيل البخاري ذهبت عيناه في صغره، فدعت أمه الله\n_________\n(^١) \"طبقات الشافعية\"، ٢/ ٢، \"هدي الساري\"، ص ٧٨.\n(^٢) بخارى هي الآن تابعة لجمهورية أوزبكستان في آسيا الوسطى. وكانت سابقا تحت نفوذ الاتحاد السوفييتي.","vol":"1","page":56},{"text":"كثيرًا حتى رأت الخليل إبراهيم - ﵇ - في المنام فقال لها: \"يا هذِه قد رَدَّ الله على ابنك بَصَرَهُ بكَثْرة دُعائِك\" قال: فأصبح وقد ردَّ الله عليه بصره (^١).\nفي كنفِ هذِه الأسرة الكريمة نشأ البخاري، وفي رعاية هذِه الأم الفاضلة أخذ يختلف إلى الكتاب، يحفظ القرآن وأمهات الكتب المعروفة في زمانه، حتى إذا بلغ العاشرة من عمره، بدأ في حفظ الحديث، والاختلاف إلى الشيوخ والعلماء، وملازمة حلقات الدروس، وعند ذاك أخذت ميوله تظهر، ومداركه تنفتح.\nوروي عن أبي جعفر محمد بن أبي حاتم الورَّاق كاتب البخاري، أنه قال: \"قلتُ للبخاري: كيف كان بَدْءُ أمْرِك؟ فقال: أُلهمتُ حِفظ الحديثِ في المكتب ولي عشر سنوات أو أقل، ثُمّ خرجت من المكتب بعد العشر، فجعلتُ اختلف إلى الداخلي\" (^٢).\nوهنا يسجل التاريخ خبرًا ينم عن نضجه المبكر، قال فيما يروي عن نفسه: \"فجعلتُ أختلف إلى الدَّاخلي وهو من كبار المُحدثين في عهده فقال يومًا فيما كان يقرأ للناس: عن سُفيان عن أبي الزبير عن إبراهيم. فقلتُ: إن أبا الزبير لم يرو عن إبراهيم.\nفانتهرني فقلتُ له: ارجع إلى الأصلِ إنْ كان عِنْدك، فدخل فنظرَ فيه ثم خَرَجَ فقال: كيف هو يا غلام؟ قلتُ: هو الزبير بن عدي عن إبراهيم.\nفأخَذَ القلمَ منه وأصلَح كتابَه بِهِ وقال: \"صدقتَ\" (^٣).\n_________\n(^١) \"كرامات الأولياء\" ص ٢٤٧، \"طبقات الشافعية\" للسبكي ٢/ ٢١٦، كذلك ذكرت هذه القصة في \"البداية والنهاية\" ١١/ ٢٥. ونقلها الحافظ في مقدمة \"الفتح\" ص ٤٧٨ نقلا عن غنجار في \"تاريخ بخارى\"، واللالكائي.\n(^٢) \"تاريخ بغداد\" ٢/ ٥، ٦، \"طبقات الشافعية\" ٢/ ٢١٦.\n(^٣) انظر: \"تاريخ بغداد\" ٢/ ٧، \"تغليق التعليق\" ٥/ ٣٨٦.","vol":"1","page":57},{"text":"وقد حدث بعض أصحاب البخاري أنهم سألوه: ابن كم كان إذا ذاك؟ فقال: ابن إحدى عشرة سنة.\nوقد سمع ببخارى قبل أنْ يَرْتحل من مولاه مِنْ فوق عبد الله بن محمد بن عبد الله بن جعفر بن اليمان المُسندي، ومحمد بن سَلام البِيْكَنْدي، وجماعة ليسوا من كبار شيوخه.\nثم سَمِعَ ببلخ من مكيٍّ بن إبراهيم، وهو من عوالي شيوخه.\nثم تتابعت مراحل نضج البخاري وتقدمه العلمي، فتابع دراسته وتعلمه بهمة ونشاط، حتى إذا بلغ السادسة عشرة من عمره، حفظ كتب ابن المبارك ووكيع وغيرهم من أهل الرأي، وفي هذِه السن المبكرة بدأت مرحلة جديدة من حياة البخاري، إذ خرج من بخاري راحلًا إلى الحج وطلب الحديث صحبة والدته وأخيه أحمد، حتى إذا انتهت مناسك الحج رجعت أمه صحبة أخيه أحمد إلى بلدها بخاري، بينما تخلف البخاري لطلب الحديث والأخذ عن الشيوخ وكانت سنه إذ ذاك ست عشرة سنة، أي سنة عشرة ومائتين للهجرة، تقريبا.\nومن هذا التاريخ تبتدئ مرحلة جديدة في حياة البخاري، وهي مرحلة الاتصال بالعالم الخارجي، وبداية الرحلة لطلب الحديث والاتصال بالعلماء والشيوخ.\nوفي ذلك يقول البخاري: \"خرجتُ مع أمي وأخي أحمد إلى مَكَّة، فلما حججتُ رجع بها أخي، وتخلفتُ في طلبِ الحديث\" (^١).\nفسمع في رحلته من شيوخه بنيسابور، والرَّي، وبغداد، والبصرة،\n_________\n(^١) \"سير أعلام النبلاء\" ١٢/ ٣٩٥، \"طبقات الشافعية\" ٢/ ٥،\"هدي الساري\" ص ٤٧٨.","vol":"1","page":58},{"text":"والكوفة، ومكة، والمدينة، ومصر، والشام.\nوسمعه ورَّاقه محمد بن أبي حاتم يقول: كتبتُ عن ألفٍ وثمانين رجُلًا ليس فيهم إلا صاحب حديث، كانوا يقولون: الإيمان قول وعمل، يزيد وينقص.","vol":"1","page":59},{"text":"<span data-type='title' id=toc-21>صفات البخاري</span>\nوصفه الإمام السبكي في \"الطبقات الكبرى\" (^١) قال: كان البخاري ضعيف البنيان ومن وصفوه كانوا يقولون:\" إنه كان نحيفًا ليس بالطويل ولا بالقصير\". وكان قليل الأكل جدًا، يتزهد فيه ويتقشف مكتفيًا بالخبز، معرضًا عن الإدام حتى مرض من كثرة تقشفه وقد روى صاحب \"هدي الساري\" (^٢) قول البخاري: \"لم أئتدم منذ أربعين سنة\".\nوكان عزيز النفس عفيف اليد، يتجمل ويتحمل، ولا يريق ماء وجهه، حتى في أشد حالات العسر (^٣). وكان مرهف الحس، نبيل الشعور، عفيف اللسان، قال: \"ما اغتبتُ أحد قط منذ علمت أن الغيبة حرام\". وكان كريم الطبع كريم اليد محسنًا قال: \"كنت أستغل في كل شهر خمسمائة درهم، فأنفقها في الطلب وما عند الله خير وأبقى\".\nكما كان متعبدًا زاهدًا قانتًا، يملأ نهاره بالدرس والتعليم، وليله بالعبادة والتهجد، حتى كان ورده القرآن.\nوقد ورث الإمام البخاري ثروةً كبيرة من أبيه، فكان يُعطي المال مضاربةً ليتفرغ لخدمة السُّنَّة النبوية، فكان في معاملاته سمحًا رحيمًا،\n_________\n(^١) \"طبقات الشافعية\" ٢/ ٤.\n(^٢) \"هدي الساري\" ص ٤٨٢.\n(^٣) التعريف بالبخاري: كتاب المجلس الأعلى للشؤون الإسلامية- مصر- ص ٢٧.","vol":"1","page":60},{"text":"فذات مرة قطع له أحد الغرماء خمسةً وعشرين ألفًا، فحاول أصحابه أنْ يُلاحق غريمه ويستنجد على ذلك بالسلطان، ولكنه أبى وقال: \"إن أخذتُ منهم كتابًا طمعوا، ولن أبيع ديني بدنياي \".\nوكان البخاري يهدف من تجارته أن ينفع خلقِ الله، فكان يُساعد طلبة العلم والشيوخ والمحدثين، وكان يُنفِقُ من دخله خمسمائة درهم على الفقراءِ والمساكين وطلبةِ العِلم وأصحاب الحديث كل شهر، ولم يكُن يعرف الترف والبذخ في حياته في المأكل والمشرب.\nوكان ﵀ يعود نفسه على الإيثار والبعد عن حب المال، وكان ورعا تقيا، وكان شديد التمسك بالسُّنَّة، بعيدًا عن مخالطة الأمراء ومجالستهم، وبنى رِباطا خارج مدينة بخارى، فكان يشارك العمال في بناءه، فينقل اللبن يحمله على رأسه ويرفعه ويقدمه للبنائين، فقيل له: يا أبا عبد الله إنَّك تُكفى ذلك! فيقول: \"هذا الذي ينفعني\".\nوكان صاحب فراسة وبصيرة نافذة، واستحضار وذكاء، كان الإمام قتيبة بن سعيد يقول: \"جالستُ الفقهاء والزهاد والعبَّاد، فما رأيتُ منذ عقلتُ مثل محمد بن إسماعيل، وهو في زمانه كعمر في الصحابة\".\nقال الذهبي عنه: \"كان رأسًا في الذكاء، رأسا في العلم، ورأسًا في الورع والعبادة\".","vol":"1","page":61},{"text":"<span data-type='title' id=toc-22>مكانة الإمام البخاري</span>\nكان الإمام البخاري كلما حلَّ مدينةً أو نزل أرضا يزدحم النَّاسُ حوله أزدحامًا يفوق الوصف، وكان الناس يتطلعون الى رؤيته لما يصل إلى مسامعهم من علمه وأخلاقه، ولما رجع إلى بُخارى عائدًا من رحلته الدراسية نُصبت له القِباب على فرسخ من البلد، واستقبله عامة أهلها، ونُثرَ عليه الدراهم والدنانير.\nولازال للبخاري مكانته في قلوب المسلمين حتى عصرنا هذا وإلى قيام السَّاعةِ إن شاء الله،، وله ذِكر عديم النظير، ولا غرابة في ذلك؛ فهو علَم الإسلام وصاحب أصح كتاب بعد كتاب الله -﷿-.\nأقوال العلماء وثناؤهم عليه:\nقال البخاري رحمه الله تعالى: ما قدمتُ على أحدٍ إلا كان انتفاعه بي أكثر من انتفاعي به.\nوقال أبو الأزهر: كان بسمرقند أربعمائة ممن يطلبون الحديث، فاجْتَمعوا سبعة أيام، وأحبوا مغالطة محمد بن إسماعيل، فادخلوا إسناد الشام في إسناد العراق، وإسناد اليمن في إسناد الحرمين، فما تعلقوا منه بسقطةٍ لا في الإسناد، ولا في المتن.\nوله قصة مشهورة وقعت له ببغداد ورواها ابن عدي قال: سمعت عدة مشايخ، أن البخاري قدم بغداد فاجتمع به أصحاب الحديث","vol":"1","page":62},{"text":"وعمدوا إلى مئة حديث فقلبوا متونها وأسانيدها .. إلى آخر القصة المعروفة، وقد تُكلم في هذِه القصة لجهالة المشايخ، والصواب والله أعلم قبولها فإن نقلها عن عدد من المشايخ يدل على صحتها، وهي ليست حديث أو دليل شرعي لنطبق عليه قواعد الحديث بحذافيرها، بل هي قصة تحتمل التساهل في قبولها، ولم يكن هم العلماء في مثل هذِه القصص النظر الدقيق في الإسناد.\nوقال رحمه الله تعالى: ما استصغرتُ نفسي عند أحدٍ إلا عند عليّ ابن المديني، وربما كنت أغْرِبُ عليه.\nوقال: أحفظ مائة ألف حديث صحيح، وأحفظ مائتي ألف حديث غير صحيح.\nوقال: إني أرجو أن ألقى الله ولا يحاسبني أني اغتبت أحدًا.\nوقال مشايخ البصرة: كان لا يتقدمه أحدٌ، وكان أهل المعرفة من البصريين يَعْدون خلفه في طلب الحديث وهو شاب حتى يغلبوه على نفسه، ويجلسوه في بعض الطريق، فيجتمع عليه ألوف، أكثرهم ممن يكتب عنه، وكان شابًا لم يخرج وجهه (^١)، ولما دخل البصرة قال محمد بن بشار: دخل اليوم سيد الفقهاء، وقال: حفاظ الدنيا أربعة: أبو زرعة بالرَّيَّ، ومسلم بن الحجاج بنيسابور، وعبد الله بن عبد الرحمن الدَّارمي بسمرقند، ومحمد بن إسماعيل البخاري ببخارى.\nوكان ابن صاعدٍ إذا ذكره يقول: الكبش النّطاح.\n_________\n(^١) \"تهذيب الأسماء واللغات\" ١/ ١٧٠، سير أعلام النبلاء ١٢/ ٤١١ - ٤١٥،\n\"طبقات الشافعية الكبرى\" للسبكي ٢/ ٢١٧.","vol":"1","page":63},{"text":"وقال محمود بن النضر الشافعي: دخلت البصرة والشام والحجاز والكوفة ورأيت علماءها فكلما جرى ذكر محمد بن إسماعيل فضلوه على أنفسهم.\nوقال عمرو بن عليّ الفلّاس: حديثٌ لا يعرفه محمد بن إسماعيل ليس بحديث.\nوقال محمد بن سلَّام البيكَنْدِيُّ للبخاري: انظر في كتبي، فما وجدت فيها من خطأ فاضرب عليه، فقال له أصحابه: من هذا الفتى؟ فقال: هذا الذي ليس مثله.\nوقال قتيبة بن سعيد: لو كان محمد بن إسماعيل في الصحابة، لكان آية.\nوقال رجاء بن رجاء: فَضْلُ محمد بن إسماعيل على العلماء، كفضل الرجال على النساء.\nوقال عبد الله بن عبد الرحمن الدَّرامي: قد رأيتُ العلماء بالحرمين والحجاز والشام والعراق، فما رأيت منهم أجمع من محمد بن إسماعيل، وقال: هو أعلمنا وأفقهنا وأكثرنا طلبًا.\nوقال عبد الله بن سعيد بن جعفر: سمعت العلماء بمصر يقولون: ما في الدنيا مثل محمد بن إسماعيل في المعرفة والصلاح، ثم قال عبد الله: وأنا أقول قولهم.\nوقال موسى بن هارون الحافظ: عندي لو أن أهل الإسلام اجتمعوا على أن يصيبوا آخر مثل محمد بن إسماعيل لما قدروا عليه.\nوقال أحمد بن حنبل: لم يجئنا من خراسان مثل محمد بن إسماعيل.","vol":"1","page":64},{"text":"وقال له مسلم بن الحجاج: أشهد أنه ليس في الدنيا مثلك، وجاء إليه فقبله بين عينيه، وقال: دعني حتى أُقبل رجليك يا أستاذ الأستاذين وسيد المحدثين ويا طبيب الحديث في علله.\nوقال أبو عيسى محمد بن عيسى الترمذي: لم أرَ أعلم بالعلل والأسانيد من محمد بن إسماعيل البخاري.\nوقال أبو بكر محمد بن إسحاق بن خزيمة: ما تحت أديم السماء أعلم بالحديث من محمد بن إسماعيل البخاري (^١).\nهذا وإن ثناء الأئمة الحفاظ على الإمام البخاري يطول سرده وصنَّف الأئمة والحفاظ في سيرته ومناقبه مصنفات متنوعة، لذا اكتفيت بهذِه المقتطفات من بحر فضله.\n_________\n(^١) ينظر: \"تاريخ بغداد\" ٢/ ٤ - ٣٦، \"تهذيب الأسماء واللغات\" ١/ ٦٧،\"تهذيب الكمال\" ٢٤/ ٤٣١، ٤٤٥ وما بعدها، \"سير أعلام النبلاء\" ١٢/ ٤٠٨، وما بعدها، \"طبقات الشافعية الكبرى\" للسبكي ٢/ ٢١٨ وما بعدها، \"هدي الساري\" ٤٨٦ وما بعدها.","vol":"1","page":65},{"text":"<span data-type='title' id=toc-23>رحلاته العلمية</span>\nتعددت رحلات البخاري العلمية للأخذ عن الشيوخ والرواية عن المحدثين، والاختلاف إلى حلقات الدرس، حيث ابتدأت برحلته إلى الحج في صحبة والدته وأخيه، وكان ذلك سنة عشر ومائتين للهجرة، وسنه لا تتجاوز ست عشرة سنة، وما كان يفرغ من حجه والاتصال بعلماء مكة ومحدثيها، حتى رحل إلى المدينة المنورة لزيارة الرسول - ﷺ - والأخذ عن علمائها.\nلقد آثر البخاري أن يجعل الحرمين الشريفين طليعة رحلاته العلمية للتحصيل والرواية، حيث أقام بها ستة أعوام حتى إذا استوفى حظه من الرواية والسماع، انطلق في سياحته العلمية متنقلًا عبر الأقاليم والأقطار.\nروى سهل بن السدي عن البخاري قال: \"دخلت إلى الشام ومصر والجزيرة مرتين، وإلى البصرة أربع مرات، وأقمت بالحجاز ستة أعوام، ولا أحصي كم مرة دخلت إلى الكوفة وبغداد مع المحدثين\" (^١) ثم تتابعت رحلات البخاري وسفره في سبيل الحديث والرواية، حتى شملت أغلب الحواضر العلمية في وقته، واستغرقت معظم حياته، كل ذلك يجالس العلماء ويحاورهم ويجمع الحديث ويرويه، ويعقد\n_________\n(^١) \"هدي الساري\" ص ٤٧٩.","vol":"1","page":66},{"text":"مجالس التحديث والمناقشة، ويتعرض للامتحان والكيد، فيخرج سالمًا منتصرًا على الكائدين والمتربصين.\nروى محمد بن أبي حاتم قال: سمعت البخاري يقول: \"دخلت بغداد ثماني مرات، كل ذلك أجالس أحمد بن حنبل فقال لي آخر ما ودعته: يا أبا عبد الله تترك العلم والناس وتصير إلى خراسان\" (^١) وهكذا تكون الأقطار والأقاليم التي رحل إليها البخاري، وحدث فيها وزارها هي: مكة- المدينة- بغداد- واسط- البصرة- الكوفة- دمشق- حمص- قيسارية- عسقلان- خراسان- نيسابور- مرو- هراة- بخارى- مصر وغيرها (^٢).\n_________\n(^١) \"طبقات الشافعية\" ٢/ ٥.\n(^٢) المصدر السابق ٢/ ٣.","vol":"1","page":67},{"text":"<span data-type='title' id=toc-24>شيوخ البخاري</span>\nتقدم أن البخاري رحل كثيرًا وطوف بالأقطار والأقاليم والحواضر العلمية، فلقي أغلب المحدثين في زمانه، وأخذ عن الأئمة والشيوخ المشهورين في عصره، فاتسعت مداركه وكثرت روايته للحديث، وكان ينتقي شيوخه ويتحرى في اختيارهم واضعًا لنفسه خطة ونهجًا في ذلك، حتى لا يأخذ إلا عن الثقات، يقول البخاري: \"كتبت عن ألف ثقة من العلماء وزيادة، وليس عندي حديث لا أذكر إسناده\" (^١) وليس معنى ذلك أن اختياره لشيوخه وتثبته في الأخذ عنهم، جعله قليل الشيوخ بل بعكس ذلك، فقد أكثر من الأخذ من الشيوخ والرواية عنهم، حتى زادوا على كما تقدم من قوله: \"كتبت عن ألف وثمانين نفسًا ليس فيهم إلا صاحب حديث\" (^٢).\nوقد أُلِّف في شيوخه عدة كتب، بعضها خاص بشيوخ البخاري، وبعضها خاص برجال الصحيح، أو رجال الصحيحين، إضافةً إلى رجال الكتب الستة.\nأما الكتب الخاصة بشيوخه فنوردها بالتفصيل إن شاء الله في كتابنا عن شروح صحيح البخاري وما يتعلق به، والذي أوردنا شيئًا منه عند كلامنا على شروح البخاري في هذِه المقدمة.\n_________\n(^١) \"مقدمة شرح البخاري\" للنووي ١/ ٨.\n(^٢) \"هدي الساري\" ص ٤٧٩.","vol":"1","page":68},{"text":"<span data-type='title' id=toc-25>وفاة البخاري</span>\nلقد ذكر الإمام البخاري في وصيته الرباعية أمورًا يبتلي بها العلماء والمحدثون، ولا بد لهم من الصبر عليها، وهي شماتة الأعداء، وملامة الأصدقاء، وطعن الجهلاء، وحسد العلماء. ولعله كان يتحدث عن نفسه، وعما يلاقيه من معاصريه، الكائدين له، والمؤتمرين به.\nفلم يكد يقصد نيسابور للإقامة فيها والاستقرار بها إلا وضاق به الحساد والمغرضون من علماء نيسابور ومحدثيها، بسبب ظهوره وتألقه، والتفاف الناس من حوله، فسعوا بالوشاية بينه وبين أميرها، واختلقوا لذلك أقاويل وأكاذيب يتنزه البخاري عن مثلها، بسبب فتنة خلق القرآن التي كانت رائجة آنذاك، فأكثر القيل والقال من حوله، وكثر لغط العامة واختلافهم بسبب وجوده، مما أشاعه خصومه عنه، فوجد عليه أمير نيسابور، مما اضطر معه البخاري إلى مغادرتها والخروج منها، عائدًا إلى بلاده بخارى.\nوقد أحسن أهل بخارى استقباله، وبالغوا في الحفاوة به وفي ذلك يروي الحافظ ابن حجر، عن أحمد بن محمد بن منصور الشيرازي يقول: \"لما رجع أبو عبد الله البخاري إلى بخارى، نصبت له القباب على فرسخ من البلد، واستقبله عامة أهلها حتى لم يبق مذكور، ونثرت عليه الدراهم والدنانير، فبقي مدة ثم وقع الخلاف بينه وبين","vol":"1","page":69},{"text":"الأمير فأمره بالخروج من بخارى، فخرج إلى بيكند\" (^١).\nوكذلك لم يكد يستقر به المقام حتى وقعت بينه وبين أمير بخارى خالد بن أحمد الذهلي جفوة عكرت صفو البخاري، وكانت سبب خروجه منها مرغمًا، إلى أن مات بعيدًا عنها. ذلك أن الأمير الذهلي بعث إلى محمد بن إسماعيل \"أن أحمل إلي كتاب الجامع والتاريخ لأسمع\".\nفقال البخاري لرسول الأمير: قل له إنني لا أذل العلم ولا أحمله إلى أبواب السلاطين، فإن كانت له حاجة إلى شيء منه فليحضرني في مسجدي أو في داري فإن لم يعجبك هذا فأنت سلطان، فامنعني من المجلس ليكون لي عذر عند الله يوم القيامة أني لا أكتم العلم\" (^٢).\nوقد كان هذا الجواب الحق وحده ثقيلًا وكفيلًا بإثارة أمير بخارى وإصابته في كبريائه التي لم تألف مثل هذا الكلام، فاغتاظ من البخاري وكان سبب الوحشة بينهما، فأغرى به جماعة فهيجوا الفتنة عليه وتكلموا في مذهبه وأوغروا صدور بعض العلماء عليه، وأثاروا الناس من حوله، فأمر الأمير بنفيه عن بلده، فخرج من بخارى إلى خرتنك.\nولعل قرار الأمير الذهلي بنفي البخاري عن بلده، كان بداية النهاية لحياة هذا الإمام العظيم، ولعل البخاري لم يتألم في حياته، ولم يتأثر تأثره وتألمه لهذا القرار الخطير.\nفقد خرج فيما قبل من بخارى إلى نيسابور، وكله أمل في أن يجد الراحة فيها والاستقرار، بعد الكيد والمضايقة والشغب، إلا أن المقام\n_________\n(^١) \"هدى الساري\" ٤٩٤.\n(^٢) \"طبقات الشافعية\" ٢/ ١٤.","vol":"1","page":70},{"text":"لم يستقر به فيها، حتى ظهرت رؤوس الفتنة من كل جانب وحامت حوله الأقاويل والدسائس، مما اضطره إلى العودة إلى بخاري، غير أن حظه فيها لم يكن أحسن منه بنيسابور، حيث وقعت الجفوة بينه وبين أميرها، بسبب طلبه أن يحمل إليه الصحيح والتاريخ، وجواب البخاري الذي اعتبر طلب الأمير إذلالا للعلم والعلماء، مما يؤكد اعتزازه الشديد بنفسه، واحترامه لعلمه وشخصيته.\nروى ابن عدي قال: سمعت عبد القدوس بن عبد الجبار يقول: خرج البخاري إلى \"خَرْتَنْك\" وكان له بها أقرباء فنزل عندهم. ولعل البخاري قصد قرية بيكند أولًا، ثم انتهى به المطاف إلى خَرْتَنْك، وهي قرية كانت على فرسخين من سمرقند.\nيقول عبد القدوس بن عبد الجبار: سمعت البخاري ليلة من الليالي وقد فرغ من صلاة الليل يقول في دعائه:\"اللهم قد ضاقت علي الأرض بما رحبت فاقبضني إليك\" قال: \"فما تم الشهر حتى قبضه الله\".\nويروي وراق البخاري يقول: سمعت غالبًا بن جبريل وهو الذي نزل عليه البخاري بخرتنك يقول: \"إنه أقام أيامًا فمرض، حتى وجه إليه رسول من أهل سمرقند، يلتمسون منه الخروج إليهم، فأجاب وتهيأ للركوب ولبس خفيه، ولما مشى قدر عشرين خطوة أو نحوها إلى الدابة ليركبها وأنا آخذ بعضده قال: \"أرسلوني فقد ضعفت\" (^١).\nفأرسلناه فدعى بدعوات، ثم اضطجع فقضى، ثم سأل منه عرق كثير، وكان قد قال لنا: كفنوني في ثلاثة أثواب ليس فيها قميص ولا عمامة. قال: ففعلنا فلما أدرجناه في أكفانه وصلينا عليه،\n_________\n(^١) \"هدي الساري\" ص ٤٩٤.","vol":"1","page":71},{"text":"ووضعناه في قبره، فاحت من تراب قبره رائحة طيبة كالمسك دامت أيامًا، وجعل الناس يختلفون إلى القبر أيامًا، يأخذون من ترابه إلى أن جعلنا عليه خشبًا مشبكًا (^١).\nوكانت وفاة البخاري يوم السبت في ليلة عيد الفطر، سنة ست وخمسين ومائتين للهجرة (٢٥٦ هـ).\nولا عجب أن يختم الله حياة هذا الإمام العظيم، هذِه الخاتمة التي فيها ابتلاء وامتحان واختبار، شأنه في ذلك شأن الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين، نحسبه كذلك ولا نزكي على الله أحدًا، فرحمه الله وأجزل له العطاء، وبوأه مقام الصديقين.\n_________\n(^١) \"تغليق التعليق\" ٥/ ٤٤١.","vol":"1","page":72},{"text":"<span data-type='title' id=toc-26>التعريف بالجامع الصحيح</span>\n\"الجامع الصحيح\" هو أصح كتاب بعد كتاب الله، وهو الوصف الذي أطلقته الأمة الإسلامية على كتاب البخاري ونعتته به منذ أُلِّفَ إلى الآن. وصدق من قال (^١):\nصحيح البُخاري لو أَنْصفوه … لَمَا خُطَّ إلا بماءِ الذهبْ\nهو الفَرْقُ بَيْنَ الهُدى والعَمَى … هو السُّدُّ بين الفتى والعَطَبْ\nأسانيدُ مِثْلُ نُجوم السَّماء … أمامَ مُتُون كمثلِ الشُّهُب\nبِهِ قام ميزانُ دينِ الرَّسُول … ودانَ بِهِ العُجْم بعدَ العَرَبْ\nحجابٌ من النَّارِ لا شكَّ فيه … تَمَيَّزَ بَيْنَ الرِّضَى والغَضَبْ\nوسِتْرٌ رقيقٌ إلى المُصْطفى … ونَصٌ مبينٌ لكَشْفِ الرِّيبْ\nفيا عالِمًا أجمعَ العالِمُون … عَلَى فَضْلِ رُتْبَتِه في الرِّيَبْ\nسَبَقْتَ الإئمةَ فيما جَمَعْتَ … وفُزْتَ عَلَى رَغْمهم بالقَصَبْ\nنَفَيْتَ الضَّعِيفَ مِنَ النَّاقِلِينَ … ومَنْ كانَ مُتَّهَمًا بالكَذِبْ\nوأَبْرَزْتَ في حُسْنِ تَرْتِيبه … وتَبْوِيبِهِ عَجَبًا لِلعَجَبْ\n_________\n(^١) أسنده ابن عساكر في ترجمته للبخاري من \"تاريخ دمشق\" ٥٢/ ٧٤ لأبي عامر الفضل بن إسماعيل الجرجاني الأديب، وأورده الذهبي \"سير أعلام النبلاء\" ١٢/ ٤٧١ - باختلاف يسير- دون نسبة. ونقلناه من \"السير\" عدا البيت الأخير فليس فيه.","vol":"1","page":73},{"text":"فأَعْطَاكَ مَوْلاكَ ما تَشْتَهيه … وأَجْزَلَ حظَّكَ فِيْمَا وَهَبْ\nوخَصَّكَ في عُرصاتِ الجِنان … بنِعَمٍ تدومُ ولا تَنْقَضِبْ\nوهو الأثر الباقي الخالِد للإمام البُّخارى الذي جَمَعَ فيه مِنَ السُّنَّةِ الصحيحة وخلَّدَها، بعد أن نقَّاها وصفَّاها مما علق بها من اخْتِلاق، فخلَّدَ به اسمه في العالمين، وقد سمَّى البُّخارى كتابَهُ:\n(الجامِع الصَّحيح المُسْند مِنْ حديثِ رسُولِ الله - ﷺ - وسُننه وأيامِهِ).\nهكذا روى اسمه الحافظ ابن حجر في كتابه \"هدي الساري\" (^١) وذكر الإمام العيني في \"عمدة القاري\" (^٢) أن اسمه: \"الجامِع المُسند الصحيح المختصر من أمورِ رسول الله - ﷺ - وسننه وأيامه\" فالفرق بين الروايتين هو زيادة كلمة \"المختصر\" عند العيني.\nونظرا لطول هذا الاسم، وصعوبة الإستدلال به، والإشارة إليه عند الحاجة، والاستشهاد به كثيرًا، فقد دأب ذكره موجزًا مختصرًا على لسان الإمام البخاري نفسه وفي أقواله، فسماه مرة \"الجامع الصحيح\" كما ورد ذلك في حديثه عن الباعث على تأليفه قال:\nكنا عند إسحاق بن راهويه فقال: (لو جمعتم كتابًا مختصرًا لصحيح سنة رسول الله - ﷺ - قال: فوقع ذلك في قلبي، فأخذت في جمع الجامع الصحيح) (^٣)، وسماه أيضًا (الجامع) كما جاء في قوله: (ما أدخلت في كتابي الجامع إلا ما صح، وتركت من الصحيح حتى لا يطول) (^٤) وسماه\n_________\n(^١) \"هدي الساري\" ص ٦.\n(^٢) \"عمدة القاري\" ١/ ٥، وهو كذلك عند النووي في \"التلخيص\" ١/ ٢١٣.\n(^٣) \"هدي الساري\" ص ٥.\n(^٤) المصدر السابق ص ٥، \"طبقات الشافعية\" ٢/ ٧.","vol":"1","page":74},{"text":"أيضًا صحيح البخاري كما روى ذلك عنه أبو علي الغساني.\nوسماه \"الصحيح\" وفي ذلك يقول البخاري: ما وضعت في \"الصحيح\" حديثًا إلا اغتسلت قبل ذلك وصليت ركعتين (^١) وهناك تسمية أخرى للكتاب حيث جعله شريكًا له في الشهرة باسمه بين الناس، حيث سماه \"البخاري\" وقد ورد ذلك على لسان البخاري في قوله، روى محمد بن أبي حاتم الورَّاق عن البخاري قال: (لو نشر بعض أستاري هؤلاء لم يفهموا كيف صنفت البخاري ولا عرفوه) (^٢).\n_________\n(^١) \"هدي الساري\" ٦ ص ٤٩٠، \"طبقات الشافعية\" ٢/ ٧.\n(^٢) \"هدي الساري\" ص (٤٨٨).","vol":"1","page":75},{"text":"<span data-type='title' id=toc-27>الباعث على تأليفه</span>\nلعل البواعث الداعية إلى تأليف البخاري جامعه الصحيح كثيرة، ذكرها وأشار إليها هو نفسه، منها:\nالحاجة إلى إفراد الحديث الصحيح بكتاب يختص به وينفرد دون بقية أنواع الحديث، لا سيما وأن الكتب المؤلفة في الحديث آنذاك، كانت ممزوجة بأقوال الصحابة وفتاوى التابعين\"كالموطأ\" وغيرها (^١).\nومنها دعوة رجل له وهو عند أستاذه وشيخه إسحاق بن راهويه، إلى جمع السنة الصحيحة كما روى إبراهيم بن معقل أنه سمع البخاري يقول: (كنت عند إسحاق بن راهويه، فقال رجل لو جمعتم كتابًا مختصرًا للسنن، فوقع ذلك في قلبي، فأخذت في جمع هذا الكتاب) وذلك لما رأى فيه من الأهلية والحفظ والإلمام بعلوم الحديث، وتوفقه في معرفة العلل والأسانيد) (^٢).\nومنها رؤيا رأى فيها النبي - ﷺ - وهو يذب عنه بمروحة في يده. يقول البخاري (رأيت النبي - ﷺ - في المنام وأنا بين يديه أذب عنه بمروحة في يدي، فسألت بعض المعبرين في ذلك فقال لي: أنت تذب الكذب عن النبي - ﷺ -) (^٣).\n_________\n(^١) \"طبقات الشافعية\" ٢/ ٧.\n(^٢) \"تهذيب الأسماء\"١/ ٦١.\n(^٣) \"هدي الساري\" ص ٥، \"طبقات الشافعية\" ٢/ ٧.","vol":"1","page":76},{"text":"كيف ألف البخاري جامعه الصحيح؟\nإن سعة اطلاع البخاري على علوم الحديث وفنونه، ومعرفته الواسعة بأحوال الرجال، وكثرة رحلاته طلبًا للحديث، وأخذًا عن الشيوخ، وقوة حافظته الخارقة، كل ذلك هيأه لإخراج الجامع الصحيح، وأعانه على تأليفه، كما أنه لم يكن متعجلًا متسرعًا في إخراجه وجمعه، بل اتخذ في تأليفه وتصنيفه أسلوبًا علميًا صحيحًا، ومنهجًا دقيقًا فريدًا، ويظهر ذلك كله في طريقة جمعه، ومدة تأليفه، وفي اختياره المكان المنالسب لتبييضه، وعدد المرات التي أعاد كتابته قبل أن يخرجه للناس، وفي الاستعداد الخاص عند الكتابة والتصنيف، روى السبكي في \"الطبقات\" قال (^١):\nقال شيخنا أبو عبد الله الحافظ: أروي من وجهين ثابتين عن البخاري أنه قال:\n(أخرجت هذا الكتاب من نحو ستمائة ألف حديث، وصنفته في ست عشرة سنة، وجعلته حجة فيما بيني وبين الله، وما أدخلت في الجامع إلا ما صح، وتركت من الصحاح لأجل الطول). فهو لم يخرج من الجامع كل ما روى وحفظ من الحديث، بل ما صح منه على شروطه.\nواشتغل في تأليفه وتصنيفه وجمعه وترتيبه وتبييضه وتنقيحه، مدة بلغت ستة عشر عامًا، وهي تستغرق مدة رحلاته العلمية إلى الأقاليم والأقطار الإسلامية، بمعنى أنه كان يرحل لطلب الحديث، ثم يعود\n_________\n(^١) \"طبقات الشافعيه\" ٢/ ٧، وانظر: \"تاريخ بغداد\" ٢/ ٨، ٩، \"مقدمة شرح البخاري\" للنووي ص ٧.","vol":"1","page":77},{"text":"لإكمال ما بدأ من التصنيف، من محصول ما روي وما سمع، مما صح لديه وتجمع عنده من الحديث الصحيح، واتبع طريقة نموذجية في الإستعداد لتأليفه وجمعه، فكان يتهيأ لذلك بكيفية خاصة، حيث يغتسل ويصلي ويستخير الله قبل البدء في الكتابة.\nروى ابن حجر عن البخاري قوله: ما كتبت في كتاب الصحيح حديثًا إلا اغتسلت قبل ذلك وصليت ركعتين (^١). وقد صنفه في المسجد الحرام، وجمع تراجمه بين قبر النبي - ﷺ - ومنبره (^٢).\nوقد ذهب الحافظ ابن حجر إلى جمع الروايات المختلفة حول مكان تأليفه، إلى القول بأن البخاري ابتدأ تصنيفه، ووضع تخطيطه العام في المسجد الحرام، ثم أكمله وبيضه في بخاري، بدليل طول مدة تأليفه، وهو ما لم يجاوزه البخاري بمكة (^٣).\nوقد بلغ من حرص البخاري وعنايته بتصنيف \"الجامع الصحيح\"، أنه أعاد النظر فيه مرات، لكثرة ما تعهده بالتهذيب والتنقيح، قبل أن يخرجه للناس، ولذلك صنفه ثلاث مرات (^٤).\nوهذا يؤكد حرص البخاري ودقته وتثبته في إخراج الجامع الذي هو أول كتاب في الصحيح، حتى يكون نموذجًا خالدًا لكتب الحديث، ومثالًا يحتذي به المحدثون من بعده، حتى اعتبر أمير المؤمنين في الحديث، ولم يكد يتم تصنيفه وتأليفه حتى عرضه على شيوخه وأساتذته ليعرف رأيهم فيه، منهم علي بن المديني، ويحيى بن معين،\n_________\n(^١) \"هدي الساري\" ص ٥، \"الوفيات\" لابن خلكان ١/ ٦٥٠.\n(^٢) \"هدي الساري\" ص ٤٩٠.\n(^٣) \"طبقات الشافعية\" ٢/ ٧ المصدر السابق ص ٤٨٨.\n(^٤) \"طبقات الشافعية\" ٧/ ٢ \"هدي الساري\"، ص ٤٩١، \"الإمام البخاري محدثًا وفقيها\".","vol":"1","page":78},{"text":"وأحمد بن حنبل، فاستحسنوه وشهدوا له بالصحة إلا في أربعة أحاديث قال العقيلي: \"القول فيها قول البخاري\" (^١).\nولقد كانت عناية الإمام البخاري بمصنفاته كلها كبيرة، وروي عنه أنه قال: صنفت جميع كتبي ثلاث مرات (^٢)، أي أنه ما زال ينقحها ويراجعها أكثر من مرة.\n_________\n(^١) \"السنة ومكانتها في التشريع الاسلامي\" ص ٥٠٦.\n(^٢) \"سير أعلام النبلاء\" ١٢/ ٤٠٣، \"هدي الساري\" ٤٨٧.","vol":"1","page":79},{"text":"<span data-type='title' id=toc-28>طريقة الإمام البخاري في جمع الحديث</span>\nلقد شمل منهج البخاري طريقة أخذ الحديث، وكتابته وجمعه، واختيار الشيوخ، ورجال الإسناد.\nأما طريقة أخذ الحديث، فقد اتخذ البخاري لنفسه منهجًا لاختيار شيوخه، وفي بحثه وتأليفه إذ لم يكن يأخذ إلا عن الثقات وفي ذلك يقول:\n\"كتبت عن ألف ثقة من العلماء وزيادة، وليس عندي حديث لا أذكر إسناده\" (^١).\nونقل النووي عن أبي الفضل المقدسي، قال: الذين حدَّث عنهم البخاري في \"صحيحه\" خمس طبقات: .. فذكرهم، مع بيان اختلاف منهجه في الرواية عنهم في الصحيح وغير الصحيح (^٢).\nأما منهجه في كتابة الحديث، فقد تميز في كتابة الحديث والتأليف فيه بمزايا كثيرة، منها المكاني، ومنها الزماني، فقد توخى في تأليفه جامعه الصحيح الروية والأناة، بالرغم من حفظه الكبير، واتساع مداركه، ومعرفته العميقة للرجال، حيث صنفه في ستة عشر عامًا، وكان يعد نفسه لكل حديث بالغسل والصلاة، وفي ذلك يقول البخاري:\n_________\n(^١) \"مقدمة شرح البخاري\" للنووي ١/ ٨.\n(^٢) \"مقدمة تلخيص النووي\" ١/ ٢٣٤ - ٢٣٦.","vol":"1","page":80},{"text":"أخرجت هذا الكتاب يعني الجامع الصحيح، من نحو ستمائة ألف حديث، وصنفته في ستة عشر سنة، وجعلته حجة بيني وبين الله (^١).\nوقال أيضًا: \"ما وضعت في الصحيح حديثًا إلا اغتسلت قبل ذلك وصليت ركعتين\".\nأما مكان تصنيفه فبين الحرمين الشريفين، فقد صنفه في المسجد الحرام، ووضع تراجمه بين قبر النبي - ﷺ - ومنبره، وفي ذلك يقول:\n\"صنفت كتاب الجامع في المسجد الحرام، وما أدخلت فيه حديثًا إلا بعدما استخرت الله تعالى وصليت ركعتين وتيقنت صحته\" (^٢).\nإن طول زمان تأليفه، يؤكد تحري البخاري وطول بحثه، وكبير استيعابه، كما أن اختيار الحرمين الشريفين، يدل على تقدير المسؤولية في اختيار الصحيح وانتقائه، مما يوحي جلال المهمة التي تصدى لها البخاري، وكان يقدرها حق قدرها، فقد بلغ من حرص البخاري وعنايته، أنه أعاد النظر فيه مرات لكثرة ما تعهده بالتهذيب والتنقيح، قبل أن يخرجه للناس، ولذلك صنفه ثلاث مرات (^٣).\n* عدد أحاديث الصحيح:\nقال النووي: جملة ما في \"صحيح البخاري\" من الأحاديث المسندة سبعة آلاف ومئتان وخمسة وسبعون حديثا، بالأحاديث المكررة، وبحذف المكررة، نحو أربعة آلاف (^٤).\n_________\n(^١) \"طبقات الشافعية\" ٢/ ٧، \"التهذيب\" لابن حجر ٩/ ٤٩٥،\"الوفيات\" ١/ ٦٥٠، \"التلخيص شرح البخاري\" للنووي ١/ ٢١٦.\n(^٢) \"هدي الساري\" (١١).\n(^٣) \"طبقات الشافعية\" ٢/ ٧.\n(^٤) \"التلخيص\" للنووي ١/ ٢١٩.","vol":"1","page":81},{"text":"وقد فصلها ابن الملقن على الكتب في مقدمة \"التوضيح\" وعلقنا عليه بالمقارنة مع كلام الحافظ ابن حجر بما يغني عن التكرار هنا.\n* استدراك الدارقطني على البخاري:\nيمكن إيجاز الكلام في هذا الموضوع بقول النووي: قد استدرك الدرقطني على البخاري ومسلم أحاديث، وطعن في بعضها، وذلك الطعن الذي ذكره فاسدٌ، مبنيٌّ على قواعد لبعض المحدثين، ضعيفة جدًا، مخالِفة لما عليه الجمهور من أهلِ الفقهِ والأصولِ وغيرهم ولقواعد الأدلة، فلا تغتر بذلك (^١).\n_________\n(^١) \"التلخيص\" للنووي ١/ ٢٤٥.","vol":"1","page":82},{"text":"<span data-type='title' id=toc-29>منهج البخاري في رواية الصحيح وشروطه فيه</span>\nيمكن استيعاب منهج الإمام البخاري في الحديث الصحيح وشروطه فيه، من أمرين:\n١ - من الاسم الذي سمى به الجامع الصحيح.\n٢ - ومن الاستقراء من تصرفه.\nفهو قد سماه \"كتاب الجامع الصحيح المسند المختصر من أمور رسول الله - ﷺ - وسننه وأيامه\" وهو \"الجامع\" بمعنى: أنه لم يختص بصنف دون صنف ولذلك أورد فيه الأحكام والقضايا والأخبار المحضة والآداب والرقاق، كما أن من جُملة أغراضه بيان عقيدة السلف والرد على ما كان سائدًا في عصره من البدع.\nوهو \"الصحيح\" أي: أنه ليس فيه شيء ضعيف عنده لقوله: \"ما أدخلت في الجامع إلا ما صح\".\nوهو \"المسند\" أي: أنه خرج فيه الأحاديث المتصلة الإسناد ببعض الصحابة عن النبي - ﷺ - سواء من قوله أو فعله أو تقريره.\nوهكذا يمكن حصر شروط البخاري في صحة الحديث فيما يلي:\nأن يكون الحديث متصلًا، وأن يكون رواته عدولًا، وأن يخلو الحديث من العلة، أي: ليس فيه علة قادحة، ولا شاذًا بأن يخالف راويه الثقة من هو أوثق منه، أو أكثر عددًا منه وأشد ضبطًا، وقد","vol":"1","page":83},{"text":"أوضح البخاري منهجه في الاتصال بدقة متناهية لا نجدها عند غيره، إذ اشترط في المعنعن شرطين: وهما اللقاء والمعاصرة وفي ذلك يقول: \"الاتصال عندهم أن يعبر كل من الرواة في روايته عن شيخه، بصيغة صريحة في السماع منه، كسمعت وحدثني وأخبرني، أو ظاهرة كعن وأن فلانًا قال\"، أي أن يكون الراوي قد ثبت له لقاء من حدث عنه ولو مرة واحدة، مع اشتراط أن يكون ثقة، فإذا ثبت عنه ذلك حملت عنه عنعنته على السماع، وعلة ذلك أنه لم يثبت لقاؤه له، وإنما كان معاصرًا له، احتمل أن تكون روايته عن طريق الإرسال، وأما إذا حدث عن شيخه بما لم يسمعه منه كان مدلسًا، وبذلك كان شرط البخاري في الاتصال أقوى وأتقن عنده من غيره، وخاصة مسلم وابن حنبل وغيرهما الذين اكتفوا بالمعاصرة دون اللقاء.\nإن طريق ثبوت اللقاء عند البخاري، تدور على التصريح بالسماع في الإسناد، فإذا ثبت السماع عنده في موضع يحكم به سائر المواضع، ومن أجل ذلك كان البخاري يتثبت في الرجال الذين يخرج عنهم ينتقي أكثرهم صحبة لشيخه، وأعرفهم بحديثه، وإن فعل فإنما يخرج في المتابعات بشرط أن تقوم قرينة، وأن يكون ذلك مما ضبطه الراوي (^١).\nأما ابن الملقن فقال: يشترط [يعني لاتصال الإسناد] ثبوت اللقاء وحده، وهو قول البخاري والمحققين (^٢).\nوإضافةً لما سبق، فقد خلص بعض الباحثين أنه بالرغم من شيوع\n_________\n(^١) انظر: \"هدي الساري\" ص ٧.\n(^٢) انظر: \"التوضيح\" ج ٢ الوجه الحادي عشر في شرح أول حديث.","vol":"1","page":84},{"text":"شرط اللقاء والمعاصرة عن البخاري فإنه لا يوجد ما يدل دلالة قاطعة على هذا الأمر (^١).\nقال\"ابن خلدون\" في مقدمة تاريخه في علوم الحديث، عن منهج البخاري: \"وجاء محمد بن إسماعيل البخاري إمام المحدثين في عصره، وخرج أحاديث السنة على أبوابها في مسنده الصحيح، بجميع الطرق التي للحجازيين والعراقيين والشاميين، واعتمد منها ما أجمعوا عليه دون ما اختلفوا فيه، كما روى عن أهل الري وواسط وخراسان ومرو وبلخ وهراة ونيسابور وبخارى وغيرها، بخلاف غيره الذين لم يرحلوا إلى تلك البلاد\".\nوفي الجرح والتعديل كان للبخاري منهج دقيق وأسلوب فريد، كان فيه كثير من التحري والتثبت، فإذا أنكر السماع من راو كان يقول:\"لم يثبت سماع فلان من فلان\".\nولا يقول ورعًا \"إن فلانًا لم يسمع من فلان\" كما أكد ذلك صاحب \"فيض الباري\" نقلًا عن ابن حزم (^٢) كما كان أكثر ما يقول في الرجل المتروك أو الساقط \"سكتوا عنه\" أو \"فيه نظر\" أو \"اتركوه\".\nوقل أن يقول كذاب أو وضاع بل يقول:\n\"كذبه فلان\" أو \"رماه فلان\" يعني بالكذب.\nوكان أبلغ تضعيفه للمجروح قوله: \"مُنكر الحديث\" (^٣).\n_________\n(^١) انظر \"منهج الإمام البخاري في تصحيح الأحاديث وتعليلها\" رسالة من إعداد أبي بكر الكافي، بإشراف د. حمزة المليباري، نشر دار ابن حزم ص ١٨٧، ٣٦٥.\n(^٢) \"هدي الساري\" ص ٤٨٨، \"طبقات الشافعية\" ٢/ ٧، \"التعريف بالبخاري\" ص ١٢٠.\n(^٣) \"طبقات الشافعية\" ٢/ ٩.","vol":"1","page":85},{"text":"هذا ولم تقف ريادة البخاري ومنهجيته عند هذا الحد، بل تجلت في مواضع كثيرة من صحيحه: في تراجمه، وتقطيعه للحديث، واختصاره، وإعادته، ومكرراته، وتجريد الصحيح، مما ميزه عن غيره، وسجل له الأفضلية والأسبقية.","vol":"1","page":86},{"text":"<span data-type='title' id=toc-30>تراجم صحيح البخاري</span>\nالمقصود بتراجم البخاري أسماء أبواب كتابه التي روى بعدها أحاديث الباب، ولقد راعى البخاري في هذِه التراجم مقاصد عالية رفيعة وأهدافًا سامية، فهو في بعض الأحيان يشير إلى النكات الفقهية، وأحيانا الأصول الحديثية، وعللها الغامضة، ولقد صدق من قال: \"إن فقه البخاري في تراجمه\" ذلك أن تراجم الصحيح تعطي الصورة الواضحة والدليل القاطع، على مقدرة البخاري وسعة علمه، وقوة حفظه ودرجة تفوقه في فهم الكتاب والسنة، واستنباط الأحكام منهما، والاستدلال لأبواب أرادها من الأصول والفروع، والزهد والرقائق، واستخراج فقه الحديث وماله صلة بالحديث المروي فيه فكان فيها كما قال عنه ابن حجر: \"استخرج بفهمه من المتون معاني كثيرة، فرقها في أبواب الكتاب بحسب تناسبها، واعتنى فيه بآيات الأحكام فانتزع منها الدلالات البديعة، وسلك في الإشارة إلى تفسيرها السبل الوسيعة\" (^١).\nكما كان في تراجمه سباق غايات، وصاحب آيات في وضع تراجم لم يسبق إليها، ولم يستطع أن يحاكيه أحد من المتأخرين، فنبه على مسائل مظان الفقه من القرآن، بل أقامها منه ودل على طرق التأنيس\n_________\n(^١) \"هدي الساري\" ص ٦.","vol":"1","page":87},{"text":"منه، وبه ربط الفقه والحديث بالقرآن بعضه مع بعض، فكانت تراجمه صورة حية لاجتهاده وعبقريته ومنهجيته. ولزيادة التوضيح نورد أمثلة من تراجمه، تدليلًا على نبوغه وريادته، وتفوقه وتمكنه، وقوة استنباطه المعاني، واستخراج لطائف فقه الحديث، وتراجم الأبواب الدالة على ماله صلة بالحديث المروي فيه.\nوقد تحدث ابن الملقن في مقدمة \"التوضيح\" عن تراجم البخاري وبيَّن منهجه فيها وأولاها اهتمامه في الشرح، لذا قال في المقدمة: (وأَحْصُرُ مقصودَ الكلام في عشرة أقسام: … سابعها: في بيان غامض فقهِهِ، واستنباطه، وتراجم أبوابه؛ فإنّ فيه مواضع يتحيرُ الناظرُ فيها، كالإحالة عَلَى أَصْل الحديث ومخرجه، وغير ذَلِكَ مما ستراه).\nلقد كان منهجه عجيبًا وفريدًا في تراجمه، فقد يكون منها ما هو ظاهر، والترجمة فيه دالة بالمطابقة لما ترجم له، أي عنوان لما ترجم له، كقوله: \"باب قول النبي - ﷺ - اللهم علمه الكتاب\" كما جاء في الحديث المتصل عن ابن عباس قال: \"ضمني رسول الله - ﷺ - وقال اللهم علمه الكتاب\" (^١).\nوقد تكون الترجمة تعبيرًا للمعنى المراد من كلمة في الحديث مثاله.\n\"باب الاغتباط في العلم والحكمة وقال عمر: تفقهوا قبل أن تسودوا\".\nكما جاء في الحديث المسند عن عبد الله بن مسعود قال: \"قال النبي - ﷺ -، لا حسد إلا في اثنتين، رجل آتاه الله مالًا فسلط على هلكته في\n_________\n(^١) \"شرح الكرماني\" للبخاري- كتاب العلم ٢/ ٤٧ - ٤٩.","vol":"1","page":88},{"text":"الحق، ورجل آتاه الله الحكمة، فهو يقضي بها ويعلمها\" (^١).\nفبين في هذِه الترجمة، أن المراد بالحسد هو الغبطة لا الحسد، وبذلك كانت ترجمته هنا بيانًا وتأويلًا لمعنى الحديث.\nوقد يترجم بأيه ويأتى بعدها بالحديث، مثاله من كتاب العلم.\n\"باب قول الله تعالى ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ [الإسراء: ٨٥].\nوساق السند المتصل عن علقمة عن عبد الله قال: بينما أنا أمشي مع النبي - ﷺ - في خرب المدينة، وهو يتوكأ على عسيب معه، فمر بنفر من اليهود فقال بعضهم لبعض: سلوه عن الروح، وقال بعضهم لا تسألوه لا يجيء فيه بشيء تكرهونه، فقال بعضهم: لنسألنه فقام رجل منهم فقال: يا أبا القاسم ما الروح؟ فسكت فقلت: إنه يوحى إليه، فقمت فلما انجلى عنه فقال: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ [الإسراء: ٨٥] قال الأعمش: هكذا فى قراءتنا، يريد البخاري أن يفيد إثبات الحكم بالمصدرين الكريمين الكتاب والسنة (^٢) إلى غير ذلك من المعاني الدقيقة في تراجم البخاري التي يحفل بها صحيحه، والتي أفردها بعض العلماء بمصنفات مستقلة، منها:\n- \"المتواري على تراجم البخاري\" لابن المنير.\n- \"فك أغراض البخاري المبهمة في الجمع بين الحديث والترجمة\" للعلامة محمد بن منصور ابن حمامة المغربي.\n- \"ترجمان التراجم\" لابن رشيد السبتي، ولم يتمه.\n_________\n(^١) المصدر السابق ٢/ ٤١ - ٤٣.\n(^٢) المصدر السابق ٢/ ١٤٩ - ١٥٠.","vol":"1","page":89},{"text":"- \"مناسبات تراجم البخاري\" لابن جماعة.\n- \"شرح تراجم أبواب صحيح البخاري\". ولي الله الدهلوي، وهي رسالة جامعية.\nإضافة إلى كتاب ابن حجر \"تغليق التعليق\" ففيه اهتمام كبير بالمعلقات الموجودة في تراجم البخاري.","vol":"1","page":90},{"text":"<span data-type='title' id=toc-31>منهجه في تكرار الحديث واختصاره وتقطيعه</span>\nوهذا مظهر آخر من منهجية البخاري وبراعته وعبقريته، استعاض به عن هذا العدد العديد من الأحاديث التي ضمها \"الجامع الصحيح\" على كثرتها؛ حتى يجمع هذِه الثروة الحديثية الشاملة، وإلا احتاج إلى مجلدات حتى يستوفي أبواب صحيحه وكتبه، مراعاة لشروطه في الصحيح، والتي ألزم نفسه بها وهو يدون الحديث الصحيح في جامعه متحريًا خالصة لذاته وحسب شروطه.\nيقول ابن الملقن في مقدمة \"التوضيح\": (القاعدة الثانية عشر: اختصار الحديث والاقتصار عَلَى بعضه، الصحيح جوازه إِذَا كان ما فصله غير مرتبط الدلالة بالباقي، بحيث لا تختلف الدلالة، مفصلة كالحديثين المستقلين. ومنعه إن لم يكن كذلك. وأما تقطيع المصنف الحديث وتفريقه في أبواب فهو إلى الجواز أقرب ومن المنع أبعد، وقد فعله مالك والبخاري وغير واحد من أئمة الحديث).\nوفي ذلك يقول الكشميري:\n\"إن المصنف لما شدد في شروط الأحاديث، قلَّت ذخيرة الحديث في كتابه، ولما أراد أن يتمسك منها على جملة أبواب الفقه، اضطر إلى التكرار والتوسع في وجوه الإستدلال، وذلك من كمال بداعته، ومن لا دراية له بغوامضه، ولا ذوق له في علومه، يتعجب من صحيحه،","vol":"1","page":91},{"text":"ولا يدري أن التوسع فيه من أجل تضييقه على نفسه في مادة الأحاديث، فيستدل بالإيماءات، ويكتفي بالإيماضات\" (^١) وكان مصداق ما قيل:\nأعيا فحول العلم حل رموز ما أبداه في الأبواب من أسرار.\nفإذا صح أن البخاري أعاد الحديث الواحد وكرره في صحيحه أكثر من مرة، فإنما يلجأ إلى ذلك لمراميَ وأمور تتعلق بالإسناد أو بالمتن أو بهما معًا، على أن الصحيح في الأمر أنه لا يكرر، بل هو أسلوب اتخذه الإمام البخاري لما كان يرومه ويقصده من ترجمة أو معنى أو استدلال، وقلما يكون هناك حديث ورد في صحيحه أكثر من مرة كما هو إسنادا ومتنا، وإنما يختلف من حيث راويه أو اختصاره أو الاستدلال به كاملًا، ولنورد على ذلك أمثلة لتوضيح مقاصده في هذا الباب:\nمن ذلك أحاديث يرويها بعض الرواة تامة ويرويها بعضهم مختصرة، فيوردها هو كما جاءت تحريًا للدقة وإزالة للشبهة عن ناقلها، وليصل المنقطع منها على أصله فيقوي بعضها بعضًا، ويذكر الروايتين، مثال ذلك: ما أورده في \"باب ليبلغ الشاهد الغائب\" رواه ابن عباس عن النبي - ﷺ -.\nولكنه أسنده في كتاب الحج في باب الخطبة أيام منى، عن علي بن عبد الله، عن يحيى بن سعيد، عن فضيل بن غزوان عن عكرمة عن ابن عباس ﵄، أن رسول الله - ﷺ - خطب الناس يوم النحر فقال: \"يا أيها الناس أي يوم هذا؟ قالوا: يوم حرام إلى أن قال: اللهم هل بلغت هل بلغت\".\n_________\n(^١) \"فيض الباري\" ص ٤.","vol":"1","page":92},{"text":"قال ابن عباس فوالذي نفسي بيده، إنها لوصيته إلى أمته ليبلغ الشاهد الغائب، لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض (^١).\nومن ذلك، أنه كان يخرج الحديث عن صحابي ويورده عن صحابي آخر، وقصده أن يخرج به عن حد التفرد والغرابة، وكذلك يفعل في أهل الطبقة التالية للصحابة فمن بعدهم إلى مشايخه كما هو واضح في المتابعات، وأورد في هذا الباب:\nحدثنا عبد الله بن يوسف، قال: حدثني الليث، قال: حدثني سعيد بن أبي شريح أنه قال لعمرو بن سعيد وهو يبعث البعوث إلى مكة: إئذن لي أيها الأمير أحدثك قولًا قام به النبي - ﷺ -، الخ الحديث، ذكره مطولًا ثم ذكره في كتاب الحج- باب فضل الحرم، بإسناد مغاير ومتن مختصر قال: حدثنا علي بن عبد الله، حدثنا جرير بن عبد الحميد، عن منصور، عن مجاهد، عن طاوس، عن ابن عباس ﵄ قال: \"قال رسول الله - ﷺ - يوم فتح مكة، إن هذا البلد حرمه الله لا يعضد شوكه ولا ينفر صيده، ولا يلتقط لقطته إلا من عرفها\" (^٢).\nوليس في هذا الحديث الجزء الذي بوب له في الباب السابق، ويرمي البخاري من ذلك إلى أن ترك بعض المتن أو السند اختصارًا لا يضر إطلاقًا، وإنما يزيل الشبهة عن الناقل.\nومن ذلك أحاديث تعارض فيها الوصل والإرسال ورجح عنده في الموصول.\n_________\n(^١) \"شرح الكرماني\" للبخاري ٨/ ٢٠١.\n(^٢) \"شرح الكرماني\" للبخاري ٨/ ١٠٧.","vol":"1","page":93},{"text":"ومنها أحاديث زاد فيها بعض الرواة رجلًا في الإسناد ونقصها بعضهم، فيوردها البخاري على الوجهين، إذ صح عنده أن الراوي سمعه من شيخ حدثه به عن آخر، ثم لقي الآخر فحدثه به، فكان يرويه على الوجهين.\nوقد يورد البخاري الحديث لتسمية راو، أو التنبيه على زيادة في الرواية، فيراعي تقديم الحديث الأولى.\nومن أجل ذلك يتضح أن الإمام البخاري، لم يكن يورد الحديث الواحد في صحيحه أكثر من مرة، إلا لفائدة ولغاية من ترجمته، قال ابن حجر: \"وبهذا يعلم أن البخاري لا يعيد إلا هادفًا للفائدة، حتى لو لم تظهر لإعادته فائدة، من جهة الإسناد، ولا من جهة المتن، لكانت الفائدة لإعادته من أجل مغايرة الحكم الذي تشتمل عليه الترجمة الثانية، موجبًا أنه لا يعد مكررًا بلا فائدة، وهي تعدد الطرق، فضلًا عن إبراز الأحكام المتعددة (^١).\nوما ألطف ما قال في هذا المعنى ابن الديبع:\nقالوا: المسلم فضل. قلتُ: البخاري أعلى.\nقالوا: المُكرر فيه. قلتُ: المُكرر أحْلى.\nلقد كان هدف البخاري دائمًا استخراج المسائل واستنباط الفوائد، والنزول إلى أعماق الحديث، والتقاط درره، فقد روى حديث بريرة عن عائشة أكثر من اثنتين وعشرين مرة، لإبراز أحكام وقواعد جديدة منه في كل مرة يرويه.\n_________\n(^١) \"الإمام البخاري محدثًا وفقيهًا\" ص ٢٠٣.","vol":"1","page":94},{"text":"وروى حديث جابر أكثر من عشرين مرة، \"كنت مع النبي - ﷺ - في غزوة فأبطأ بي جملي وأعيا .. الحديث\".\nوروي حديث عائشة: \"أن النبي - ﷺ - اشترى طعامًا من يهودي إلى أجل ورهنه درعًا من حديد\" في أحد عشر موضعًا، وعقد له أبوابًا وتراجم.\nوروى قصة موسى والخضر، في أكثر من عشرة مواضع.\nوأخرج حديث كعب بن مالك في قصة غزوة تبوك في أكثر من عشرة مواضع.\nوروى حديث أسماء في كسوف الشمس وخطبته - ﷺ - في عشرة مواضع.\nونجد أنزل سند فيه، سند إسماعيل بن إدريس، وهو تساعي.\nوأعلى سند فيه الثلاثيات، وقد بلغت ثلاثة وعشرين على ما ذهب إليه الشبيهي في شرحه للجامع الصحيح (^١).\nوأكثر سند ذكرًا للصحابة، سند أبي سليمان في باب رزق الحكام من كتاب الأحكام، فإن فيه أربعة من الصحابة السائب ومن ذكر بعده.\nوأطول حديث فيه حديث عمرة الحديبية المذكور في كتاب الصلح.\nوأكثر أبوابه أحاديث باب ذكر الملائكة، وأكثر من روى عنه من الصحابة أبو هريرة - ﵁ -.\n_________\n(^١) \"الفجر الساطع على الصحيح الجامع\" ج ١ ص ١٣، وما بعدها، بتصرف.","vol":"1","page":95},{"text":"<span data-type='title' id=toc-32>كيف وصل إلينا الصحيح أو الطرق التى تسلسل بها</span>\nلقد حدث البخاري بالحجاز والعراق وخراسان وما وراء النهر، وكتب عنه العلماء والمحدثون وما في وجهه شعرة، وقد روى عنه: أبو زرعة وأبو حاتم والترمذي ومسلم ومحمد بن نصر المروزي وصالح بن محمد وابن خزيمة وأبو العباس السراج، وأبو قريش محمد بن جمعة وأبو حامد بن الشرقي وغيرهم من الرواة الكثير الذين لا يحدهم حصر (^١).\nأما بخصوص \"الجامع الصحيح\" فقد أورد الحافظ ابن حجر رواية عن أحمد بن يوسف بن مطر بن صالح الفربري (٣٢٠ هـ) أن من سمعوا من البخاري كتابه الجامع الصحيح وحده كانوا تسعين ألفًا وكان هو منهم، كما يذكر الفربري أنه لم يبق ممن سمعه من البخاري إلا هو (^٢).\nوقد رد الحافظ ابن حجر على الفربري مستدركًا واحدًا من تلامذة البخاري الذين سمعوا منه الصحيح بقي متأخرًا عن الفربري، بحوالي تسعة أعوام، وهو أبو طلحة منصور بن محمد بن علي بن قريبة البزدوي المتوفى سنة ثلاثمائة وتسعة وعشرين للهجرة، فيكون هذا\n_________\n(^١) \"طبقات الشافعية\" ٢/ ٤.\n(^٢) \"هدي الساري\" ص ٤٩٢، ٤٩٣.","vol":"1","page":96},{"text":"آخرهم سماعًا منه كما يقول الحافظ ابن حجر (^١) وإذا كان من حمل عن البخاري جامعه الصحيح من تلامذته بلغوا تسعين ألفًا ويزيد، فإن رواية الفربري هي أشهر رواية عن البخاري من بين الروايات الواصلة إلينا منذ عهد البخاري إلى الآن.\nوقد سمع الفربري الصحيح عن البخاري مرتين (^٢): مرة بفربر سنة ثمانية وأربعين ومائتين، ومرة ببخارى سنة اثنين وخمسين ومائتين.\nولذلك كانت رواية الفربري أشهر الروايات وأتقنها لكونه آخر الرواة سماعًا عن البخاري وآخرهم حياة بعده، وعن هذِه الرواية تسلسلت كل الطرق المعاصرة التي وقعت عليها، وعن رواية الفربري كتب الكرماني، وابن حجر العسقلاني، والعيني، وقد جرت العادة أن يذكر أصحاب الشروح المعروفة الأسانيد التي سمعوا بها البخاري.\nونذكر على سبيل المثال الطرق التي تسلسل بها الصحيح إلى ابن حجر (ت ٨٥٢)، فقد عد منها أربعة عشر طريقًا وصلت بها إليه رواية صحيح البخاري، ومنها طريق أبي ذر، وهي نفس طريق الكرماني.\nقال ابن حجر: إن أحسن الطرق التي وصل بها البخاري إليه هو هذا الطريق، ومن الطرق التي وصلته الجرجاني عن السبكي والهمداني عن أبي ذر وهي أكثر الروايات عددًا (^٣).\nوقد انتشر الرواة عن الفربري في الأقطار والأمصار، غير أن أشهر النسخ والروايات من طريقه، هي رواية أبي ذر، وهو ما أكده الحافظ في\n_________\n(^١) \"هدي الساري\" ص ٤٩٣.\n(^٢) \"هدي الساري\" ص ٤٩٣، \"التنويه والإشادة\" عبد الحي الكتاني ص ٢٥.\n(^٣) \"التنويه والإشادة\" ص (٣).","vol":"1","page":97},{"text":"\"الفتح\". فهي أحسن الروايات لضبطه لها وتمييزه لاختلاف سياقها.\nأما في المغرب فقد أورد المحدث سيدي عبد الحي الكتاني رواية عن القاضي عياض: \"قال القاضي عياض في \"المشارق\": أكثر الرواة عندنا من طريق الفربري والنسفي، ولم يصل إلينا من غير هذين الطريقين عنه ولا دخل المغرب والأندلس إلا عنهما، على كثرة رواة البخاري عنه لكتابه\" (^١).\nوقد أخذ أبو ذر روايته عن شيوخه: السرخسي وأبي الهيثم الكشمهيني، وأبي إسحاق المستملي، وعنهم عن الفربري، عن البخاري، وقد كثرت الرواية عن أبي ذر وتشعبت وتفرقت الطرق وتعددت في العالم الإسلامي.\nغير أن معتمد المغاربة هي رواية ابن سعادة وهو أبو عمران موسى بن سعادة، مولى سعيد بن نصر مولى الناصر عبد الرحمان بن محمد الأموي المتوفى سنة اثنين وعشرين وخمسمائة (^٢).\nوقد أخذ ابن سعادة روايته للصحيح عن الإمام الصدفي، عن الباجي، عن أبي ذر، فيكون بينه وبين البخاري خمسة وسائط (^٣).\nأما المشارقة فقد اعتمدوا في رواية الصحيح على النسخة اليونينية التي حررها الإمام الحافظ شرف الدين أبو الحسين علي بن محمد بن أحمد اليونيني، وكان قد قرأ الصحيح على عبد الله بن مالك الجياني النحوي، وقابل ذلك بأصل الحافظ أبي ذر والحافظ الأصيلي،\n_________\n(^١) المصدر السابق.\n(^٢) \"معجم أصحاب الصدفي\" لابن الآبار- \"التنويه والإشادة\" ص ٥.\n(^٣) \"مختصر العروة الوثقى\": فهرست محمد بن الحسن الحجوي ص ٢٥.","vol":"1","page":98},{"text":"والحافظ أبي القاسم الدمشقي، وبأصل مسموع عن الحافظ أبي الوقت سنة ٦٧٦ هـ (^١).\nثم عمد الإمام جمال الدين محمد بن مالك الذي سمع من اليونيني، إلى توضيح مشكلات ألفاظ روايات البخاري حتى صارت هذِه النسخة أضبط النسخ على الإطلاق، وأصبح عمل اليونيني هو العمدة لكل من تعرض بعده لضبط روايات الصحيح (^٢).\nولأخي ومشاركي في هذا العمل، الدكتور جمعة فتحي، رسالته (الدكتوراه) في هذا الموضوع، يسر الله نشرها.\n_________\n(^١) \"التنويه والإشادة\" ص ٣.\n(^٢) \"دائرة المعارف الإسلامية\" المجلد الثالث ص ٤٢٥.","vol":"1","page":99},{"text":"<span data-type='title' id=toc-33>مظاهر اهتمام الأمه الإسلاميه بصحيح البخاري (شروح البخاري)</span>\nلعل المكتبة الإسلامية لا تعرف كتابًا من كتب البشر الدينية اهتم به الباحثون والدارسون والعلماء ووقفوا جهودهم عليه، مثلما تناولوا كتاب الجامع الصحيح لأبي عبد الله البخاري بالشرح والتعليق والدراسة، وذلك منذ العصور الأولى منذ ألف هذا الكتاب وصدر عن صاحبه للناس.\nفقد كانت هذِه العناية والاهتمام من لدن الباحثين والدارسين هي التي أحلت كتاب البخاري محل الصدارة بين الكتب المؤلفة في المكتبة الإسلامية، وجعلته في مقدمتها على الدوام، بفضل استمرار الاهتمام وتواصل العناية، مما يعتبر مظهرًا من مظاهر التقدير والاعتبار لهذا التراث العظيم الخالد الذي عم مشارق الأرض ومغاربها.\nوقد امتدت العناية به إلى العلماء غير المسلمين حيث درس وترجم وكتبت حوله مئات المؤلفات من طرق الكتاب والمستشرقين الأجانب في مختلف أصقاع الدنيا، حتى وضع أحد المستشرقين ختمة عليه سماها \"ختم البخاري\" (^١).\n_________\n(^١) \"ختم البخاري\" لجولد تسهير، \"تاريخ التراث العربي\" المجلد الأول ص ٣١١.","vol":"1","page":100},{"text":"وبذلك كان كتاب \"الجامع الصحيح\" أعظم المؤلفات تقديرًا، وأعلاها منزلة، وأكثرها شهرة (^١).\nولقد واكبت هذِه العناية والاهتمام من طرف العلماء والباحثين \"الجامع الصحيح\" منذ تأليفه، فقد ظهر أول شرح له في منتصف القرن الرابع الهجري وهو المسمى \"أعلام السنن\" للإمام الخطابي المتوفى سنة ٣٨٨ هـ، ثم توالت فيما بعد الشروح والحواشي والتعليقات متلاحقة متصلة ودون انقطاع، طوال القرون العشرة التي تلت تأليفه إلي اليوم، حيث لم يتوقف اهتمام العلماء بصحيح البخاري، أو يفتر إنتاجهم حوله، إذ أخرجت لنا المطبعة قبل سنوات حاشية عليه للشيخ المرحوم الطاهر بن عاشور (^٢).\nوقد ظهرت عناية العلماء والدارسين بالجامع الصحيح في هذا العدد الضخم من الكتب المؤلفة حوله شرحًا وتعليقًا وحاشية وغيرها، حتى عد صاحب \"كشف الظنون\" منها اثنين وثمانين (^٣) وأوصل العدد للكاندهلوي في مقدمة اللامع إلى نيف وثلاثين ومائة (^٤) إلى غير ذلك مما ذكره طاش كبرى زاده في \"مفتاح السعادة\" وما ذكر في \"إتحاف النبلاء\" و\"الديباج المذهب\" و\"نيل الابتهاج\" وغيرها.\nإلا أننا وجدنا بعد الاستقصاء والبحث في المكتبة المغربية وحدها، أن هذا العدد لا يمثل الحقيقة، وقد قام الدكتور الشيخ محمد عصام\n_________\n(^١) \"الجامع الصحيح\" للإمام البخاري، أبو الحسن الندوي.\n(^٢) صدرت الطبعة الأولى من هذا الكتاب عن الدار العربية للكتاب بتونس ١٣٩٩ -\n١٩٧٩ تحت اسم \"النظر الفسيح عن مضايق الأنظار في الجامع الصحيح\".\n(^٣) \"كشف الظنون\" ١/ ٥٤٥ - ٥٥٤.\n(^٤) \"مقدمة لامع الدراري\" ١٢٦ - ١٥١.","vol":"1","page":101},{"text":"عرار الحسيني بجمع أسماء شروح البخاري وما يتعلق به في كتاب \"إتحاف القاري بمعرفة جهود وأعمال العلماء على صحيح البخاري\" ولم نقف عليه إلا بعد أن أوشكنا على الانتهاء من هذِه المقدمة. وكنا قد كلفنا الأخ أحمد فوزي الباحث بدار الفلاح بجمعها فوقف على عدد كبير وجدناه أوسع بكثير مما كتب الشيخ محمد عصام ووجدنا أن من الصعوبة أن نورد ذلك كله في هذِه المقدمة ولكن سنفرده بكتاب مستقل، ونضع هنا بعضًا منه:\n١ - \"أعلام الحديث\"، أو \"أعلام السنن\"، أو \"إعلام المحدث\":\nمؤلفه: الإمام العلامة الحافظ اللغوي، أبو سليمان، حمد بن محمد بن إبراهيم بن خطاب البستي الخطابي، توفي ببست في شهر ربيع الآخر، سنة ثمان وثمانين وثلاثمائة (^١).\nوالشرح هذا مطبوع، بتحقيق الدكتور محمد بن سعد بن عبد الرحمن آل سعود، ضمن إصدارات جامعة أم القرى، وهو في أربعة أجزاء.\nوقد اختلف في اسمه، فسماه بعضهم \"أعلام الحديث\" وهو الموسوم به المطبوع، وكذا سماه السمعاني. وسماه بعضهم \"أعلام السنن\" كالحموي وابن خلكان، وحاجي خليفة (^٢). وسماه بعضهم \"إعلام المحدث\"، كذا سماه بروكلمان وفؤاد سزكين (^٣). وهو شرح لطيف فيه نكت لطيفة، يعد هو أول شرح لـ \"صحيح البخاري\"،\n_________\n(^١) انظر ترجمته في: \"الأنساب\" ٢/ ٢١٠، ٥/ ١٤٥، و\"معجم الأدباء\" ٣/ ٢٥١ (٣٧٩)، و\"وفيات الأعيان\" ٢/ ٢١٤ (٢٠٧)، و\"تاريخ الإسلام\" ٢٧/ ١٦٥، و\"سير أعلام النبلاء\" ٢٣/ ١٧ (١٢).\n(^٢) \"كشف الظنون\" ١/ ٥٤٥.\n(^٣) \"تاريخ الأدب العربي\" ٣/ ١٦٧، \"تاريخ التراث العربي\" ٣/ ٢٢٩.","vol":"1","page":102},{"text":"فلا يُعلم أحد شرح \"الصحيح\" قبله، وهو من الشروح المختصرة، أهتم فيه مصنفه ﵀ بالجوانب اللغوية، وضَبْطُ كثير من ألفاظ وكلمات \"الصحيح\"، فهو في الجملة كالشرح اللغوي \"للصحيح\"، وأحيانًا قليلة يتعرض لذكر بعض الفوائد الفقهية، وقليل من التعليقات العقائدية، وقد نقل كثير ممن شرح \"الصحيح\" بعده منه، كالحافظ في \"فتح الباري\"، والمصنف في شرحنا هذا، بل إنه من المكثرين في النقل عنه.\n٢ - \"النصيحة في شرح البخاري\":\nمؤلفه: أحمد بن نصر، أبو جعفر الأزدي الداودي المالكي الفقيه، توفي سنة اثنتين وأربعمائة (^١).\nشرحه هذا غير مطبوع، ولا يعرف عنه شيء، ذكره غير واحد كالسخاوي في \"الجواهر والدرر\" ٢/ ٧١٠ وقال: وهو ممن ينقل عنه ابن التين وغيره. وحاجي خليفة في \"كشف الظنون\" ١/ ٥٤٥ وعد كتابه هذا بمثابة التتميم لشرح الخطابي، وكذا ذكره كحالة في \"معجم المؤلفين\" ١/ ٣١٩ (٢٣٣٩).\nويبدو أنه من الشروح النفيسة؛ فلقد أكثر المصنف- أي: ابن الملقن ﵀- النقل عنه في مواضع شتى، وكذا الحافظ في \"الفتح\" وغير شارح، وللحافظ في \"المعجم المفهرس\" (١٧٥٦) إسناد لهذا الشرح، قال: أنبأنا به أبو علي الفاضلي، عن أحمد بن أبي طالب، عن جعفر بن علي، عن محمد بن عبد الرحمن الحضرمي، عن عبد الرحمن بن محمد بن عتاب، عن يوسف بن عبد الله النمري، عن الداودي إجازة. ومات سنة اثنتين وأربعمائة. اهـ.\n_________\n(^١) انظر ترجمته في \"تاريخ الإسلام\" ٢٨/ ٥٦ (٥٦).","vol":"1","page":103},{"text":"٣ - \"شرح القزاز\":\nمؤلفه: أظنه: العلامة، إمام الأدب، أبو عبد الله، محمد بن جعفر التميمي القيراوني النحوي، القزاز، مات بالقيروان سنة اثنتي عشرة وأربعمائة (^١).\nوهذا الشرح من الشروح التي صرح المصنف الشارح -﵀- في خاتمته أنه من الشروح التي اعتمد عليها في شرحه.\nوأفاد الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١٢ أنه شرح لغريب البخاري، فقال: وشرح غريبه القزاز.\nوذكره أيضًا الشيخ محمد زكريا الكاندهلوي في مقدمته في \"لامع الدراري على جامع البخاري\" وسماه \"تفسير غريب البخاري\".\n٤ - \"شرح أبي الزناد ابن سراج\":\nمؤلفه: لعله سراج بن سراج بن محمد بن سراج، يكنى أبا الزناد من أهل قرطبة، توفي في محرم سنة اثنتين وعشرين وأربعمائة (^٢).\nذكر هذا الشرح السخاوي فقال في \"الجواهر والدرر\" ٢/ ٧١٠: ممن علِمْتُه شَرَحَ البخاري، أبو الزناد [وقع في المطبوع: الزياد بالياء، وهو تصحيف]، بن سراج، وهو ممن يكثر ابنُ بطال النقل عنه.\nقلت: وهو كما قال، ففي مواضع شتى من \"شرح ابن بطال\" قال فيها: قال أبو الزناد، وزاد في أول موضع ١/ ٣٢: ابن سراج.\n_________\n(^١) انظر ترجمته في: \"وفيات الأعيان\" ٤/ ٣٧٤ (٦٥٢)، و\"تاريخ الإسلام\" ٢٨/ ٦٧ (٧٥)، و\"سير أعلام النبلاء\" ١٧/ ٣٢٦ (١٩٧)، و\"الوافي بالوفيات\" ٢/ ٣٠٤ (٧٤٦).\n(^٢) انظر ترجمته في: \"الصلة\" ١/ ٢٢٦ (٥١٧).","vol":"1","page":104},{"text":"ونقل عنه أيضًا الحافظ في \"فتح الباري\" في سبعة مواضع قال فيها: قال أبو الزناد. وكذا العيني في \"عمدة القاري\" في مواضع أكثر.\nوذكر هذا الشرح أيضًا حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦.\n٥ - \"شرح المهلب\":\nمؤلفه: المهلب بن أحمد بن أبي صفرة أسيد بن عبد الله الأسدي الأندلسي المريى، مصنف \"شرح صحيح البخاري\"، وكان أحد الأئمة الفصحاء الموصوفين بالذكاء. توفي في شوال سنة خمس وثلاثين وأربعمائة (^١).\nوهو أيضًا غير مطبوع، ولا يعرف عنه شيء، وذكره غير واحد كالذهبي، والسخاوي في \"الجواهر والدرر\" ٢/ ٧١٠ وقال: وهو ممن اختصر \"الصحيح\"، وحاجي خليفة في \"الكشف\" ١/ ٥٤٥، وكحالة في \"معجم المؤلفين\" ٣/ ٩٢٧ (١٧٣٤٤).\nويبدو أنه شرح ثمين، يتجلى ذلك من خلال نقولات المصنف -﵀- عنه، فلقد أكثر عنه النقل خاصة فيما يتعلق بالمسائل الفقهية، وكذا الحافظ في \"الفتح\"، والعيني في \"عمدة القاري\".\nوقبلهم ابن بطال -الآتي قريبًا- فهو ممن أكثر النقل جدًّا عن شيخه المهلب هذا.\n٦ - \"شرح البوني\":\nمؤلفه: مروان بن علي -ويقال: ابن محمد- الأسدي القطان، أبو عبد الملك، القرطبي البوني.\n_________\n(^١) انظر ترجمته في \"تاريخ الإسلام \" ٢٩/ ٤٢٢ (١٥٨)، و\"سير أعلام النبلاء \"١٧/ ٥٧٩ (٣٨٤)، و\"شذرات الذهب\" ٣/ ٢٥٥.","vol":"1","page":105},{"text":"قال ابن بشكوال: مات قبل الأربعين وأربعمائة (^١).\nشرحه هذا ذكره الحافظ في \" المعجم المفهرس\" (١٧٥٨) وذكر إسناده إليه فقال: أنبأنا به أبو علي الفاضلي، عن أحمد بن أبي طالب، عن جعفر بن علي، عن محمد بن عبد الرحمن الحضرمي، عن عبد الرحمن بن محمد بن عتاب، عن حاتم بن محمد الطرابلسي، عنه. وهو غير مطبوع، ولا يعرف عنه شيء.\n٧ - \"شرح ابن بطال\":\nمؤلفه: العلامة أبو الحسن، علي بن خلف بن بطال البكري، القرطبي ثم البلنسي، ويعرف بابن اللجام، توفي في صفر سنة تسع وأربعين وأربعمائة (^٢).\nوقد طبع بتحقيق ياسر بن إبراهيم. مكتبة الرشد، في أحد عشر مجلدًا. وهو شرح نفيس عُنِي مصنفه فيه بالفقه، قال حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦: غالبه فقه الإمام مالك من غير تعرض لموضوع الكتاب غالبًا. اهـ.\nقلت: والإشارات الحديثية فيه قليلة جدًّا، إن وجدت، ويذكر أحيانًا بعض اللغويات، ويتعرض لذكر بعض المسائل العقائدية، مع العلم بأنه فيها من المؤولين للصفات.\nوالمطالع للكتاب يجد ابن بطال ﵀ كثير النقل جدًّا عن المهلب، المتقدم ترجمته، مع إفادة أن المهلب شيخه أخذ عنه\n_________\n(^١) انظر: \"الصلة\" ٢/ ٦١٦ (١٣٤٩)، و\"معجم المؤلفين\" ٣/ ٨٤٤ (١٦٨٢٣).\n(^٢) انظر ترجمته في: \"الصلة\" لابن بشكوال ٢/ ٤١٤ (٨٩١)، و\"تاريخ الإسلام\" ٣٠/ ٢٣٣ (٣٢٥)، و\"سير أعلام النبلاء\" ١٨/ ٤٧ (٢٠)، و\"معجم المؤلفين\" ٢/ ٤٣٨ (٩٤٥٥).","vol":"1","page":106},{"text":"مباشرة، من ذلك ما ذكره في شرح أول حديث ١/ ٣١ قال: قال لي أبو القاسم المهلب ابن أبي صفرة .. وذكر نحو هذا في غير ما موضع.\nوممن أكثر النقل عنه أيضًا أبو الزناد بن سراج، وقد تقدم.\nوقد أكثر المصنف -ابن الملقن- النقل عن ابن بطال، وكذا الحافظ والعيني، خاصة المسائل الفقهية.\nتنبيه: يوجد ابن بطال آخر هو: سليمان بن محمد بن بطال بن أيوب، البطليوسي، أبو أيوب، المالكي، يعرف بالمتلمس، فقيه إمام عالم محقق زاهد، توفي سنة اثنتين، وقيل: أربع وأربعمائة (^١).\nقال المقري في \"نفح الطيب\" ٣/ ٤٥١: له \"شرح البخاري\" وأكثر ابن حجر من النقل عنه في \"فتح الباري\"!\nقلت: غريب؛ فشرح البخاري، إنما هو لابن بطال الأول علي بن خلف، واشتهر بل تواتر نسبة الكتاب إليه، ولم يذكر أحد قط ممن تقدم المقري أو تأخر عنه في ترجمة ابن بطال الثاني هذا أن له شرحًا للبخاري، وكل من ترجم له في كتب الفهارس ذكروا له كتبًا كثيرة، ولم يتعرض أحدهم لذكر هذا الكتاب، وهذا يؤكد أن الكتاب للأول، وأن قول المقري إنما هو توهم منه، ﵀، وأغرب من ذلك أن الدكتور فاروق حمادة في مقدمته لكتاب ابن القطان \"الإقناع في مسائل الإجماع\" ١/ ٩٧ جزم بنسبة هذا الشرح لابن بطال البطليوسي الثاني، مع نسبته أيضًا لابن بطال علي بن خلف شرحًا\n_________\n(^١) انظر ترجمته في: \"الصلة\" ١/ ١٩٧ (٤٤٥)، و\"الديباج المذهب\" ١/ ٣٧٦، \"نفح الطيب من غصن الأندلس الرطيب\" ٣/ ٤٥٠، و\"شجرة النور الزكية\" (٢٥٨)، و\"معجم المؤلفين\" ١/ ٧٨٥ (٥٨٢٨)، ١/ ٧٩٦ (٥٨٩٨).","vol":"1","page":107},{"text":"آخر، وخطَّأ المقري في قوله أن الثاني هو الذي ينقل عنه الحافظ في \"الفتح\".\nوليس ثمة دليل أصلًا أن الثاني له شرح، فالشرح لابن بطال الأول، مع العلم بأن الدكتور فاروق نقل في ترجمة ابن بطال الثاني عن الحميدي في كتاب \"جذوة المقتبس\" ص (٢٢٢)، ولما طالعت ترجمة سليمان ابن بطال في \"الجذوة\" وجدت الحميدي لم ينسب له شروحًا.\nونخلص من هذا أن \"شرح البخاري\" إنما هو لابن بطال الأول، علي بن خلف، والله أعلم.\n٨ - \"شرح ابن حزم\":\nمؤلفه: الإمام الأوحد، البحر، ذو الفنون والمعارف، أبو محمد، علي بن أحمد بن سعيد بن حزم بن غالب بن صالح بن خلف، الأندلسي القرطبي، صاحب التصانيف، توفي سنة ست وخمسين وأربعمائة (^١).\nوكتابه هذا أشار إليه الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ فقال: وكذا لأبي محمد بن حزم عدة أجوبة. وكذا ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٥ - ٥٤٦.\nقلت: يبدو أنه كتاب مختصر أو تعليقات مختصرة على \"الصحيح\".\nوإلى هذا أشار الكاندهلوي كما في مقدمة \"عمدة القاري\" ١/ ٢٦ فقال: شرح لطيف لابن حزم.\nووجدت الحافظ الذهبي حصر مصنفات ابن حزم في \"السير\"\n_________\n(^١) انظر ترجمته في: \"معجم الأدباء\" ٣/ ٥٤٦ (٥٤٢)، و\"تاريخ الإسلام \"٣٠/ ٤٠٣ (١٦٨)، و\"سير أعلام النبلاء\" ١٨/ ١٨٤ (٩٩)، و\"معجم المؤلفين\" ٢/ ٣٩٣ (٩١١٧).","vol":"1","page":108},{"text":"١٨/ ١٩٣ - ١٩٧ فبلغت ثمانين مؤلفًا ما بين مجلد ورسالة وكراسة، ولم يذكر فيها كتابه هذا على \"صحيح البخاري\"، إلا أنه قال في ١٨/ ٢٠٩: قال ابن حزم في \"تراجم أبواب صحيح البخاري\".\n٩ - \"شرح الهوزني\":\nمؤلفه: عمر بن الحسن بن عمر بن عبد الرحمن بن عمر الهوزني الإشبيلي المالكي، أبو حفص، مات قتيلًا سنة ستين وأربعمائة (^١).\nشرحه هذا ذكره السخاوي في \"الجواهر والدرر\" ٢/ ٧١١، وحاجي خليفة، \"كشف الظنون\" ١/ ٥٤٦، وإسماعيل باشا، \"هدية العارفين\" ١/ ٧٨٢، وكحالة في \"معجم المؤلفين\" ٢/ ٥٥٧ (١٠٣٥٠).\n١٠ - \"الأجوبة عن المسائل المستغربة من كتاب البخاري\":\nمؤلفه: الإمام العلامة، حافظ المغرب، شيخ الإسلام، أبو عمر، يوسف بن عبد الله بن محمد بن عبد البر بن عاصم النمري، الأندلسي القرطبي المالكي، صاحب التصانيف الفائقة، توفي سنة ثلاث وستين وأربعمائة (^٢).\nوقد طبع بتحقيق عبد الخالق بن محمد ماضي، طبع: وقف السلام الخيري، في مجلد. وسماه الحافظ الذهبي: \"الأجوبة الموعبة .. \".\nوالكتاب هو شرح وتعليقات لطيفة على بعض أحاديث \"الصحيح\"\n_________\n(^١) انظر ترجمته في \"الصلة\" ٢/ ٤٠٢ (٨٦٥)، و\"تاريخ الإسلام \"٣٠/ ٤٨٨ (٢٦٤).\n(^٢) انظر ترجمته في: \"وفيات الأعيان\" ٧/ ٦٦ (٨٣٧)، و\"تاريخ الإسلام\"٣١/ ١٣٦ (٩٤) و\"سير أعلام النبلاء\" ١٨/ ١٥٣ (٨٥)، و\"معجم المؤلفين\" ٤/ ١٧٠ (١٨٤٥٥).","vol":"1","page":109},{"text":"خصها بالتعليق؛ لأنه طلب منه توضيح معاني بعض الأحاديث التي خفيت على أحد طلاب العلم، فأرسل لابن عبد البر يطلب منه توضيح ذلك، يدل لذلك قوله في مقدمة الكتاب: وذكرت أنه استعجم عليك من \"الجامع الصحيح\" للبخاري، أحاديث استغلقت عليك معانيها، ورجوتني لكشف المعمى عنك فيها، وسألتني شرحها وبسطها بما حضرني. اهـ \"الأجوبة\" ص ٩١ - ٩٢.\nوقد بلغ عدد الأحاديث التي تعرض لها ابن عبد البر بالتعليق والشرح- أحدًا وعشرين حديثًا. ولا يفوتني أن أذكر أن الشارح -﵀- قد عزا في غير ما موضع إلى هذا الكتاب.\nفائدة:\nذكر الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ أن سَائلَ ابن عبد البر هو المهلبُ بن أبي صفرة.\n١١ - \"شرح البزدوي\":\nمؤلفه: الإمام علي بن محمد بن حسين ابن المحدث عبد الكريم ابن موسى بن عيسى بن مجاهد، أبو الحسن، فخر الإسلام، البزدوي الزاهد، شيخ الحنفية، عالم ما وراء النهر، صاحب الطريقة في المذهب، وصاحب التصانيف الجليلة، توفي سنة اثنتين وثمانين وأربعمائة (^١).\nوليُنتبه إلى أن هذا الشرح تفرد بذكره حاجي خليفة في \"كشف\n_________\n(^١) انظر ترجمته في: \"الأنساب\" ٢/ ١٨٨، و\"تاريخ الإسلام\" ٣٣/ ٩٣ (٦٤)، و\"سير أعلام النبلاء\" ١٨/ ٦٠٢ (٣١٩)، و\"الوافي بالوفيات\" ٢١/ ٤٣٠ (٣٠٦)، و\"تاج التراجم\" (١٦٤).","vol":"1","page":110},{"text":"الظنون\" ١/ ٥٥٣ وقال: وهو شرح مختصر.\nومن تبعه كالبغدادي في \"هدية العارفين\" ١/ ٦٩٣، وكحالة في \"معجم المؤلفين\" ٢/ ٥٠١ (٩٩٤٦).\nمع العلم بأن الحافظ الذهبي، وكذا الصفدي لم يذكرا له تصانيف بالمرة، ومن ذكر تصانيفه كقطلوبغا وطاش كبرى زاده في \"مفتاح السعادة\" ٢/ ١٦٥ لم يذكرا هذا الشرح، وإنما ذكرا كتابه \"شرح الجامع الكبير\" و\"شرح الجامع الصغير\" وغير ذلك، فيحتمل أن يكون توهم أنَّ \"شرح الجامع الكبير\" هذا هو\"جامع البخاري\"، والله أعلم.\n١٢ - \"شرح ابن المرابط\":\nمؤلفه: الإمام مفتي مدينة المرية وقاضيها، أبو عبد الله محمد بن خلف بن سعيد بن وهب الأندلسي المريي ابن المرابط الصيرفي، توفي في شوال سنة خمس وثمانين وأربعمائة (^١).\nوشرحه هذا شرح كبير، اختصر فيه شرح شيخه المهلب بن أبي صفرة، ذكره السخاوي في \"الجواهر والدرر\" ٢/ ٧١٠ - ٧١١ وقال: وهو ممن ينقل عنه ابن رشيد.\nوكذا ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٥.\nولا يعرف عن هذا الكتاب شيء، غير أن أكثر من ترجم لابن المرابط، ذكر هذا الشرح كابن بشكوال، والذهبي والصفدي وكحالة، وذكروا أن هذا الشرح رُحِل إليه وسُمع منه.\n_________\n(^١) انظر ترجمته في: \"الصلة\" ٢/ ٥٥٧ (١٢٢٤)، و\"تاريخ الإسلام\" ٣٣/ ١٥٦ (١٥٧)، و\"سير أعلام النبلاء\" ١٩/ ٦٦ (٣٦)، و\"الوافي بالوفيات\" ٣/ ٤٦ (٩٤١)، و\"معجم المؤلفين\" ٣/ ٢٧٧ (١٣١٧١).","vol":"1","page":111},{"text":"وهو من الشروح التي نقل عنها العيني في \"عمدة القاري\"، والحافظ في \"الفتح\" في مواضع عدة.\n١٣ - \"شرح أبي الأصبغ\":\nمؤلفه: العلامة أبو الأصبغ عيسى بن سهل بن عبد الله الأسدي الجياني المالكي، توفي في المحرم سنة ست وثمانين وأربعمائة (^١).\nشرحه هذا ذكره الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ وقال: وذكر أنه ممن ينقل عنه ابن رشيد. وذكره أيضًا حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦، والبغدادي في \"هدية العارفين\" ١/ ٨٠٧، وكحالة في \"معجم المؤلفين\" ٢/ ٥٩٤ (٤٨٦).\nثم إني رأيت في \"فتح الباري\" ٨/ ٣٦٥ قال الحافظ: وقد تكلف لها أبو الإصبع -هكذا بهمزة مكسورة وعين مهملة- عيسى بن سهل في \"شرحه\" فيما نقلته من رحلة أبي عبد الله -رشيد عنه ما ملخصه، وساق كلامًا.\nوهذِه فائدة عزيزة فاستفدها.\n١٤ - \"شرح التيمي\":\nمؤلفه: الإمام محمد بن إسماعيل بن محمد بن الفضل بن علي بن أحمد بن طاهر التيمي الأصبهاني، أبو عبد الله.\nقال القفطي في \"المحمدون من الشعراء\": كان شابًا وفاق في الفضل شيوخ أهل زمانه، لكنه استوفى أنفاسه وطوى قرطاسه قبل أوانه! وفجع والده بشبابه (^٢).\n_________\n(^١) انظر ترجمته في: \"الصلة\" ٢/ ٤٣٨ (٩٤١)، و\"تاريخ الإسلام\" ٣٣/ ١٨٧ (١٩٧)، و\"سير أعلام النبلاء\" ١٩/ ٢٥ (١٥).\n(^٢) \"المحمدون من الشعراء\" (٩٦).","vol":"1","page":112},{"text":"وقال الحافظ الذهبي في \"تاريخ الإسلام\" ٣٦/ ٣٧٢: كان أبو عبد الله محمد قد ولد نحو سنة خمسمائة، ونشأ فصار إمامًا في العلوم كلها، حتى ما كان يتقدمه كبير أحد في وقته في الفصاحة والبيان والذكاء والفهم، ثم اخترمته المنية بهمذان في سنة ست وعشرين، وكان والده يروي عنه إجازة، وكان شديد الفقد عليه.\nوهذا الشرح ذكره الذهبي في \"تاريخ الإسلام\" ٣٦/ ٣٧٢ نقلًا عن أبي موسى المديني قال: وقد شرح في الصحيحين فأملى في شرح كل واحد منهما صدرًا صالحًا.\nونقل نحوه في \"السير\" ٢٠/ ٨٤، وفي \"تذكرة الحفاظ\" ٤/ ١٢٨٠.\nوذكره أيضًا السخاوي في \"الجواهر والدرر\" ٢/ ٧١٠ وعبارته: ممن علمته شرح البخاري، محمد بن التيمي واعتنى بشرح ما لم يذكره الخطابي، مع التنبيه على أوهام له. اهـ بتصرف.\nوحاجي خليفة في \"كشف الظنون\" ١/ ٥٤٥.\nتتمة:\nذكر ابن العماد في \"شذرات الذهب\" ٤/ ١٠٦ أن محمدًا هذا شرح صحيحي البخاري ومسلم فلما مات في حياة أبيه، أكملهما أبوه.\nقلت: أبوه هو الإمام الحافظ شيخ الإسلام، أبو القاسم إسماعيل بن محمد بن الفضل بن علي بن أحمد بن طاهر القرشي التيمي الأصبهاني، الملقب بقوام السنة، توفي سنة خمس وثلاثين وخمسمائة (^١).\n_________\n(^١) انظر ترجمته في: \"التقييد\" (٢٤٧)، و\"تاريخ الإسلام\" ٣٦/ ٣٦٧ (٢٢٨)، و\"سير أعلام النبلاء\" ٢٠/ ٨٠ (٤٩)، و\"تذكرة الحفاظ\" ٤/ ١٢٧٧ (١٠٧٥)، و\"الأعلام\" ١/ ٣٢٣، و\"معجم المؤلفين\" ١/ ٣٧٩ (٢٨٢١).","vol":"1","page":113},{"text":"ذكر هذا الشرح ونسبه للأب، الذهبي في \"طبقات الحفاظ\" ص (٩٥)، والسيوطي في \"طبقات المفسرين\" (٢٣)، والداودي في \"طبقات المفسرين\" أيضًا ١/ ١١٤ (١٠٥) كلاهما نقلًا عن أبي موسى المديني، أو عن الذهبي عنه.\nوحاجي خليفة في \"كشف الظنون\" ١/ ٥٥٤، والبغدادي في\"هدية العارفين\" ١/ ٢١١، والزركلي وكحالة.\nورأيت في \"فتح الباري\" في تسعة مواضع قال الحافظ: \"قال التيمي\"، وأحيانًا يزيد: \"فى \"شرحه\".\nورأيت في \"عمدة القاري\" أيضًا في مواضع بلغت خمسة وثمانين موضعًا قال فيها العيني: (قال التيمي)، في موضعين منها قال: (قال الكرماني: قال التيمي).\nلكن لا أعلم أيَّ التيميين يريدان الأب أم الابن؟\n١٥ - \"النجاح في شرح أخبار كتاب الصحاح\":\nمؤلفه: العلامة المحدث، أبو حفص، عمر بن محمد بن أحمد بن إسماعيل بن محمد النسفي الحنفي، من أهل سمرقند، وكان صاحب فنون، ألف في الحديث والتفسير والشروط، وله نحو من مائة مصنف توفي سنة سبع وثلاثين وخمسمائة (^١).\nوهذا الكتاب ذكره ابن قطلوبغا في \"تاج التراجم\" ص (٢٧١)، وحاجي خليفة في \"كشف الظنون\" ١/ ٥٥٣ قال: ذكر في أوله أسانيده عن خمسين طريقًا إلى المصنف.\n_________\n(^١) انظر ترجمته في: \"تاريخ الإسلام\" ٣٦/ ٤٤٧ (٣٣٥)، و\"سير أعلام النبلاء\" ٢٠/ ١٢٦ (٧٦)، و\"معجم المؤلفين\" ٢/ ٥٧١ (١٠٤٥٨).","vol":"1","page":114},{"text":"وذكره أيضًا في ٢/ ١٩٢٩ وقال: وهو لعمر النسفي، قال في أوله بعد ذكر أسانيده: هذِه خمسون طريقًا لإسناد كتاب \"صحيح البخاري\" أخذتها عن مشايخي.\nوذكره البغدادي في \"هدية العارفين\" ١/ ٧٨٣، وكحالة في \"معجم المؤلفين\".\n١٦ - \"الاحتواء على غاية المطلب والمراد في شرح ما اشتمل عليه مصنف البخاري من علم المتن بعد التعريف برجال الإسناد\":\nمؤلفه: أحمد بن محمد بن عمر، أبو القاسم التيمي المريي، المعروف بابن ورد، توفي في رمضان من سنة أربعين وخمسمائة (^١).\nهذا الشرح ذكره بهذا الاسم السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ وقال: وهو واسع جدًّا، وينقل عنه ابن رشيد.\nوذكره الحافظ الذهبي وقال: رأيت له المجلد الثاني من شرح البخاري يقتضي أن يكون من حساب مائتي مجلدة.\nوذكره حاجي خليفة ١/ ٥٤٦.\n١٧ - \"شرح غريب الجامع الصحيح\":\nمؤلفه: محمد بن أحمد بن محمد بن خيثمة القيسي الحافظ أبو الحسن الجياني الأندلسي المالكي المتوفى بغرناطة سنة أربعين وخمسمائة.\nكذا ذكر اسمه في \"هدية العارفين\"، وعبارة حاجي خليفة في \"كشف الظنون\": وشرح غريبه- أي: \"صحيح البخاري\"- لأبى الحسن محمد بن\n_________\n(^١) انظر ترجمته في \"الصلة\" ١/ ٨٢ (١٧٧)، \"تاريخ الإسلام\" ٣٦/ ٥٣٢ (٤٦٨).","vol":"1","page":115},{"text":"أحمد الجياني النحوي المتوفى سنة أربعين وخمسمائة. اهـ.\nوعنه تلقفها كحالة في \"معجم المؤلفين\" ولم يزد على ذلك (^١).\n١٨ - \"شرح ابن العربي\":\nمؤلفه: الإمام العلامة الحافظ القاضي، أبو بكر، محمد بن عبد الله بن محمد بن عبد الله، ابن العربي الأندلسي الإشبيلي المالكي، صاحب التصانيف، توفي سنة ثلاث وأربعين وخمسمائة (^٢).\nوهذا الكتاب ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٣، والبغدادي في \"هدية العارفين\" ٢/ ٩٠، ولا أستبعد أن يكون هذا الكتاب هو \"شرح جامع الترمذي\" المعروف بـ \"عارضة الأحوذي\" وهو مطبوع؛ فلم أجد أحدًا ممن ترجم لابن العربي ذكر أن له شرحًا على البخاري! والله أعلم.\n١٩ - \"الإفصاح عن معاني الصحاح\":\nمؤلفه: أبو المظفر يحيى بن محمد بن هبيرة بن سعيد بن الحسن بن جهم، الشيباني الدوري العراقي، الحنبلي.\nالوزير الكامل، الإمام العالم العادل، عون الدين، يمين الخلافة، صاحب التصانيف، توفي سنة ستين وخمسمائة (^٣).\n_________\n(^١) انظر: \"كشف الظنون\" ١/ ٥٥٣، و\"هدية العارفين\" ٢/ ٨٩، و\"معجم المؤلفين\" ٣/ ٥٨ (١١٦٧٢).\n(^٢) انظر ترجمته في: \"الصلة\" ٢/ ٥٩٠ (١٢٩٧)، و\"وفيات الأعيان\" ٤/ ٢٩٦ (٦٢٦)، و\"تاريخ الإسلام\" ٣٧/ ١٥٩ (١٧١)، و\"سير أعلام النبلاء\" ٢٠/ ١٩٧ (١٢٨)، و\"الوافي بالوفيات\" ٣/ ٣٣٠ (١٣٨٨).\n(^٣) انظر ترجمته في: \"المنتظم\" ١٠/ ٢١٤ (٣٠٦)، و\"وفيات الأعيان\" ٦/ ٢٣٠ (٨٠٧)، و\"تاريخ الإسلام\" ٣٨/ ٣٢٨ (٣٧٠)، و\"السير\" ٢٠/ ٤٢٦ (٢٨٢).","vol":"1","page":116},{"text":"والكتاب هذا مطبوع في عدة مجلدات بتحقيق الدكتور فؤاد عبد المنعم أحمد، طبع دار الوطن. وهو شرح لكتاب \"الجمع بين الصحيحين\" للحميدي، أبي عبد الله محمد بن أبي نصر فتوح بن عبد الله بن فتوح بن حميد، الأزدي، الحميدي الأندلسي الميورقي، الفقيه الظاهري صاحب ابن حزم وتلميذه، المتوفى سنة ثمان وثمانين وأربعمائة (^١). وقد طبع أيضًا في مجلدين كبيرين بتحقيق الدكتور علي حسين البواب، طبع دار ابن حزم.\nوفيه جمع الحميدي بين صحيحي البخاري ومسلم على مسانيد الصحابة، مبتدئًا بالمتفق عليه من أحاديث الصحابي، ثم بما انفرد به البخاري، ثم بما أنفرد به مسلم.\n٢٠ - \"كلام على حديثين من صحيح البخاري\":\nمؤلفه: الإمام العلامة الحافظ الكبير الثقة شيخ المحدثين، أبو موسى، محمد بن أبي بكر عمر بن أبي عيسى أحمد بن عمر بن محمد بن أحمد بن أبي عيسى المديني الأصبهاني، الشافعي، صاحب التصانيف، وأشهرها \"المغيث في اللغة\"، توفي سنة إحدى وثمانين وخمسمائة (^٢).\nذُكر هذا الشرح في كتاب \"الفهرس الشامل للتراث المخطوط\"\n_________\n(^١) انظر ترجمته في: \"وفيات الأعيان\" ٤/ ٢٨٢ (٦١٦)، و\"تاريخ الإسلام\" ٣٣/ ٢٨٠ (٢٩٢)، و\"السير\" ١٩/ ١٢٠ (٦٣)، و\"الوافي بالوفيات\" ٤/ ٣١٧ (١٨٦٣).\n(^٢) انظر ترجمته في: \"وفيات الأعيان\" ٤/ ٢٨٦ (٦١٨)، و\"سير أعلام النبلاء\" ٢١/ ١٥٢ (٧٨)، و\"تذكرة الحفاظ\" ٤/ ١٣٣٤ (١٠٩٥) و\"طبقات الشافعية الكبرى\" ٦/ ١٦٠ (٦٧٥)، \"الوافي بالوفيات\" ٤/ ٢٤٦ (١٧٨٤)، و\"معجم المؤلفين\" ٣/ ٥٥٧ (١٤٩٩٦).","vol":"1","page":117},{"text":"١/ ٥٦٨. ولم أجد أحدًا ممن ترجم له -فيما اطلعت عليه- ذكر أو أشار إلى هذا الكتاب أو هذا الجزء، والله أعلم.\n٢١ - \"كشف مشكل الصحيحين\":\nمؤلفه: الشيخ الإمام العلامة الحافظ المفسر شيخ الإسلام مفخر\nالعراق، جمال الدين، عبد الرحمن بن علي بن محمد بن علي بن\nعبيد الله بن عبد الله بن حمادي بن أحمد بن محمد بن جعفر بن\nعبد الله بن القاسم بن النضر بن القاسم بن محمد بن عبد الله بن\nعبد الرحمن بن القاسم بن محمد بن أبي بكر الصديق -عبد الله بن\nأبي قحافة- أبو الفرج ابن الجوزي، القرشي التيمي البكري\nالبغدادي، الحنبلي، الواعظ، صاحب التصانيف المشهورة في أنواع\nالعلوم من التفسير والحديث والفقهْ والوعظ والزهد والتاريخ والطب،\nوغير ذلك، توفي سنة سبع وتسعين وخمسمائة (^١).\nوكتابه هذا طبع حديثًا بتحقيق الدكتور علي البواب.\nوهو من الكتب التي ينقل عنها المصنف الشارح -﵀- نقل\nعنه في عدة مواضع، وكذا الحافظ والعيني.\n٢٢ - \"المخبر الفصيح في شرح البخاري الصحيح\":\nمؤلفه: عبد الواحد بن التين السفاقسي، أبو محمد، الشيخ الإمام العلامة الهمام المحدث الراوية المفسر المتفنن المتبحر، توفي سنة ٦١١ بسفاقس، وقبره بها معروف (^٢).\n_________\n(^١) انظر ترجمته في: \"وفيات الأعيان\" ٣/ ١٤٠ (٣٧٠)، و\"تاريخ الإسلام\" ٤٢/\n٢٨٧ (٣٧١)، و\"سير أعلام النبلاء\" ٢١/ ٣٦٥ (١٩٢).\n(^٢) انظر ترجمته في: \"شجرة النور الزكية في طبقات المالكية\" (٥٢٨).","vol":"1","page":118},{"text":"ذكر هذا الشرح بهذا الاسم الشيخ محمد مخلوف في كتابه \"شجرة النور الزكية\" وقال: له في هذا الشرح اعتناء زائد في الفقه ممزوجًا بكثير من كلام \"المدونة\" وشراحها مع رشاقة العبارة ولطف الإشارة، اعتمده الحافظ ابن حجر في \"شرح البخاري\"، وكذلك ابن رشيد وغيرهما.\nقلت: وشرحنا هذا مملوء بالنقولات عن ابن التين، ويتجلى أيضًا من هذِه النقولات اهتمام ابن التين بالجوانب اللغوية والنحوية، وضبط كثير من ألفاظ وكلمات \"الصحيح\"، وكذا أسماء كثير من الرواة، وسيجد من يطالع شرحنا هذا أن الشارح -﵀- كثيرًا ما يقول: (وضبطه ابن التين) أو يقول: (ووقع في شرح ابن التين) ويذكر لفظة أو اسم راوٍ، وهكذا، مع العلم بأن هذا الشرح من الشروح التي صرح المصنف بأنه اعتمد عليها في شرحه، كما ذكر ذلك في خاتمة هذا الشرح.\nوممن ينقل عنه أيضًا العيني في \"عمدة القاري\"، وذكره السخاوي في \"الجواهر والدرر\" ٢/ ٧١٠ - ٧١١ وأنه ممن ينقل عن الداودي.\nوذكر هذا الشرح أيضًا المقري في كتابه \"أزهار الرياض في أخبار القاضي عياض\" ص (٢٢١) باسم: \"المحير الفصيح في شرح البخاري الصحيح\" فلعله تصحيف، وذكره صاحبا كتاب \"معجم المصنفات الواردة في فتح الباري\" ص (٢٢٧) (٦٦٣) وسمياه: \"المنجد الفصيح في شرح البخاري الصحيح\" والله أعلم.\n٢٣ - \"شرح مشكل البخاري\":\nمؤلفه: الإمام العالم الثقة الحافظ شيخ القراء حجة المحدثين، أبو عبد الله محمد بن أبي المعالي سعيد بن يحيى بن علي بن حجاج","vol":"1","page":119},{"text":"الدبيثي، ثم الواسطي الشافعي، صاحب التصانيف، توفي سنة سبع وثلاثين وستمائة (^١).\nهذا الشرح ذكره فؤاد سزكين في \"تاريخ التراث العربي\" ١/ ٢٢٩.\n٢٤ - \"شرح الصغاني\":\nمؤلفه: الشيخ الإمام العلامة المحدث إمام اللغة، الحسن بن محمد بن الحسن بن حيدر بن علي، أبو الفضائل، رضي الدين، القرشي العدوي العمري، الصغاني -أو الصاغانى- الأصل، الهندي اللهوري المولد، البغدادي الوفاة، المكي المدفن، الفقيه الحنفي صاحب التصانيف.\nتوفي سنة خمسين وستمائة، في تاسع عشر من شعبان (^٢).\nوهذا الشرح ذكره الحافظ الذهبي وقال: في مجلد. وكذا الصفدي، والكتبي، وقطلوبغا، والحافظ السيوطي في \"بغية الوعاة\" ١/ ٥١٩ (١٠٧٦)، وحاجي خليفة في \"كشف الظنون\" ١/ ٥٥٣ وقال: وهو مختصر في مجلد، والبغدادي في \"هدية العارفين\" ١/ ٢٨١، وكحالة في \"معجم المؤلفين\" وذكروا من تصانيفه أيضًا على الصحيحين كتاب \"مشارق الأنوار في الجمع بين الصحيحين\".\n_________\n(^١) انظر ترجمته في: \"وفيات الأعيان\" ٤/ ٣٩٤ (٦٦١)، و\"تاريخ الإسلام\" ٤٦/ ٣٤٢ (٤٩٦)، و\"سير أعلام النبلاء\" ٢٣/ ٦٨ (٥٠)، و\"معجم المؤلفين\" ٣/ ٣٢٥ (١٣٢٩٧).\n(^٢) انظر ترجمته في: \"معجم الأدباء\" ٣/ ٩٤ (٣٣٥)، و\"تاريخ الإسلام\" ٤٧/ ٤٤٣ (٥٩٨)، و\"سير أعلام النبلاء\" ٢٣/ ٢٨٢ (١٩١)، و\"الوافي بالوفيات\" ١٢/ ٢٤٠ (٢١٩)، و\"فوات الوفيات\" ١/ ٣٥٨ (١٢٩)، و\"تاج التراجم\" (٩٦)، و\"معجم المؤلفين\" ١/ ٥٨٣ (٤٣٨٨).","vol":"1","page":120},{"text":"٢٥ - \"شواهد التوضيح والتصحيح لمشكلات الجامع الصحيح\":\nمؤلفه: العلامة الأوحد، جمال الدين، محمد بن عبد الله بن عبد الله بن مالك، أبو عبد الله الطائي الجياني الشافعي النحوي الشهير، صاحب \"الألفية\" في النحو والصرف، توفي سنة اثنتين وسبعين وستمائة (^١).\nوهذا الكتاب مطبوع بتحقيق الدكتور طه محسن، طبع مكتبة ابن تيمية، في جزء واحد غلاف.\nوهو عبارة عن جزء لطيف يحوي تعليقاتٍ ونكتًا نحوية ولغوية على بعض المواضع في \"صحيح البخاري\".\nوقد نقل عنه الشارح في غير ما موضع.\n٢٦ - وله أيضًا: \"التوضيح في إعراب البخاري\":\nذكره بروكلمان في \"تاريخ الأدب\" ٣/ ١٦٨.\nولعله هو الكتاب الأول \"شواهد التوضيح\" والله أعلم.\n٢٧ - \"شرح النووي\":\nمؤلفه: يحيى بن شرف بن مري بن حسن بن حسين، مفتي الأمة شيخ الإسلام، محيي الدين، أبو زكريا النووي، الحافظ الفقيه الشافعي الزاهد، أحد الأعلام. توفي سنة ست وسبعين وستمائة (^٢).\n_________\n(^١) انظر ترجمته في: \"تاريخ الإسلام\" ٥/ ١٠٨ (٨٣)، و\"الوافي بالوفيات\" ٣/ ٣٥٩ (١٤٣٩)، و\"فوات الوفيات\" ٣/ ٤٠٧ (٤٧٢)، و\"بغية الوعاة\" ١/ ١٣٠ (٢٢٤)، و\"معجم المؤلفين\" ٣/ ٤٥٠ (١٤٣٣٨).\n(^٢) انظر ترجمته في: \"تاريخ الإسلام\" ٥/ ٢٤٦ (٣٣٠)، و\"تذكرة الحفاظ\" ٤/ ١٤٧٠ (١١٦٢)، و\"فوات الوفيات\" ٤/ ٢٦٤ (٥٦٨)، و\"معجم المؤلفين\" ٤/ ٩٨ (١٨٠٣٩).","vol":"1","page":121},{"text":"هذا الشرح تواتر ذكره، وقد ذكره النووي نفسه في مقدمة \"شرح مسلم\" ١/ ٤ فقال: أما \"صحيح البخاري\" -﵀- فقد جمعت في شرحه جملًا مستكثرات، مشتملة على نفائس من أنواع العلوم بعبارات وجيزات، وأنا مشمر في شرحه راج من الله الكريم في إتمامه المعونات. اهـ\nقلت: لم يتمه ﵀، وانما وصل فيه إلى كتاب الإيمان، قاله حاجي خليفة في \"كشف الظنون\"، ١/ ٥٥٠.\nوقد ذكره النووي أيضًا في مواضع من \"شرح مسلم\"، وذكره الحافظ الذهبي في \"التاريخ\"، و\"التذكرة\"، وذكره في موضع آخر من\"تاريخ الإسلام\" ٣/ ٦٥٩ قال: وقال الشيخ محيي الدين النووي في شرحه للبخاري، وذكر كلامًا. وذكره أيضًا الكتبي، ونقل عنه الحافظ كثيرًا في \"الفتح\"، وكذلك المصنف الشارح -﵀- في أوائل كتابنا هذا.\nونفيد القاري الكريم أن هذا الشرح توجد نسخه في بعض المكتبات، ذكر ذلك بروكلمان ٣/ ١٦٧ وسزكين ١/ ٢٢٩، وأفاد الدكتور عبد الغني عبد الخالق في كتابه \"الإمام البخاري وصحيحه\" ص ٢٣٨ أن شرح النووي هذا قد طبع في المنيرية سنة سبع وأربعين وثلاثمائة وألف. (وقد طُبع أخيرا بدار طيبة بالرياض في مجلدين).\n٢٨ - \"شرح ابن المنير\":\nمؤلفه: القاضي الأوحد، علي بن محمد بن منصور بن أبي القاسم بن مختار بن أبي بكر، زين الدين، أبو الحسن ابن القاضي أبي المعالي الجذامي، الإسكندراني المالكي، أخو القاضي العلامة ناصر الدين ابن المنير، الأصغر، توفي سنة خمس، وقيل: ست","vol":"1","page":122},{"text":"وتسعين وستمائة (^١).\nذكر شرحه هذا الحافظ في \"هدي الساري\" ص ١٤، والحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ وقال: وشرحه في نحو عشر مجلدات، وحاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦ - مع خطأ سيأتي تفصيله- والبغدادي في \"هدية العارفين\" ١/ ٧١٤، ومخلوف في \"شجرة النور الزكية\" (٦٢٦)، وكحالة في \"معجم المؤلفين\" ٢/ ٥٢٧ (١٠١٢٢).\n٢٩ - \"المتواري على تراجم أبواب البخاري\":\nمؤلفه: القاضي العلامة، أحمد بن محمد بن منصور بن القاسم ابن مختار، ناصر الدين، ابن المنير، الإسكندراني المالكي، قاضي الإسكندرية وعالمها، وأخو زين الدين ابن المنير -المتقدم- الأكبر، أعني هذا، وذاك الأصغر. توفي سنة ثلاث وثمانين وستمائة (^٢).\nذكر هذا الكتاب الحافظ الذهبي فقال: وله تأليف على تراجم البخاري. والصفدي، والكتبي، وأشار إليه الحافظ في \"هدى الساري\" ص ١٤ فقال: وقد جمع العلامة ناصر الدين أحمد بن المنير خطيب الإسكندرية من مشكلات تراجم البخاري أربعمائة ترجمة وتكلم عليها. اهـ بتصرف.\nقلت: وقد نقل الحافظ معظم هذا الكتاب إن لم يكن كله في مواضعه.\n_________\n(^١) انظر ترجمته في: \"تاريخ الإسلام\" ٥٢/ ٢٦٦ (٣٤٥)، و\"الوافي بالوفيات\" ٢٢/ ١٤٢ (٨٩).\n(^٢) انظر ترجمته في: \"تاريخ الإسلام\" ٥١/ ١٣٦ (١٥٤)، و\"الوافي بالوفيات\" ٨/ ١٢٨ (٣٥٤٨)، و\"فوات الوفيات\" ١/ ١٤٩ (٥٥).","vol":"1","page":123},{"text":"ومناسباته في \"الفتح\" وكذا المصنف -﵀- لطالما نقل عنه في التراجم المشكلة المتكلم فيها.\nويغني عن ذكر هذا كله أن الكتاب هذا مطبوع بتحقيق وتعليق صلاح الدين مقبول أحمد -طبع مكتبة المعلا (الكويت).\nفائدة:\nإنما ذكرت هذا الكتاب وما تلاه من مصادر ذكرتْه، رغم أن هذا ليس محل ولا موضع ذكره، فبحثنا حصر لشروح وتعليقات وحواشي \"الصحيح\"، ذكرت ذلك لاضطراب حصل وتنوقل في اسم هذين المصنفين ومؤلفاتهما:\nفقال حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦: وشرح الإمام ناصر الدين علي بن محمد بن المنير الإسكندراني، وهو كبير في نحو عشر مجلدات، وله حواشٍ على \"شرح ابن بطال\"، وله أيضًا كلام على التراجم سماه \"المتواري\"!\nكذا قال فكنى الأصغر بكنية الأكبر، ونسب المصنفين-\"الشرح\" و\"المتوارى\"- لواحد.\nوتبعه البغدادي في \"هدية العارفين\" ١/ ٧١٤ فنسبهما لعلي الأصغر، وأصاب في ذكر كنيته فقال: زين الدين.\nوكذا كحالة في \"معجم المؤلفين\" ٢/ ٥٢٧ (١٠١٢٢) ترجمة علي الأصغر، فأقام الاسم، لكنه عزا الكتابين له!\nوترجم لأحمد الأكبر ١/ ٢٩٩ (٢١٧٠) فأقام الاسم، ولم ينسب إليه أحدهما.\nوكذا الكاندهلوي في كتابه \"لامع الدراري\" كما في مقدمة \"عمدة","vol":"1","page":124},{"text":"القاري\" ١/ ٢٦ فقال: شرح ناصر الدين بن المنير ١٠ مجلدات!.\nوقد ذكر محقق \"المتواري\" مزيد أدلة تؤكد نسبة الكتاب لأحمد الأكبر فلينظر.\nفائدة أخرى:\nقرأت في \"الجواهر والدرر\" ٢/ ٧١١: ولابن المنير حواشٍ على \"شرح ابن بطال\"، بل وعمل أيضًا على التراجم سماه \"المتواري\"، قلت: يقصد هنا الأكبر، كما هو معلوم.\n٣٠ - \"بهجة النفوس وتحليها بمعرفة مالها وما عليها\":\nمؤلفه: أبو محمد عبد الله بن أبي جمرة، المحدث المقرئ توفي سنة تسع وتسعين وستمائة (^١).\nوهذا الشرح مطبوع في أربعة أجزاء في مجلدين، طبع دار الكتب العلمية (بيروت- لبنان).\nوالكتاب هذا شرح فيه مصنفه -﵀- مختصره لصحيح البخاري، حيث اختصر \"صحيح البخاري\" في مختصر سماه \"جمع النهاية في بدء الخير والغاية\" بلغت أحاديثه سبعة وتسعين ومائتين.\nوهو من الشروح التي نقل عنها المصنف الشارح -﵀- في عدة مواضع خاصة في بدايات الشرح، وكذا نقله عنه الحافظ في \"الفتح\" والعيني في \"عمدة القاري\".\nوقد ذكر سزكين ١/ ٢٤٥ أن ابن أبي جمرة قد ألف عن هذا الكتاب -أي \"جمع النهاية\"- رسالة، ذكر عنوانها، وأن لها نسخة في المتحف\n_________\n(^١) انظر: \"معجم المؤلفين\" ٢/ ٢٣٤ (٧٨٦٥).","vol":"1","page":125},{"text":"البريطاني (٤٦١)، الإضافات (٩٦٨١).\nوعلى هذا الشرح صنف الشارح نفسه جزءًا سماه \"المرائي الحسان\" جمع فيه مجموعة من الرؤى التي رآها حين شرح مختصره لصحيح البخاري، فهي تقاريظ ربانية ونبوية شريفة لكتابه هذا، تدل على مميزات شرحه، وهي ملحقة بهذا الشرح، بلغ عدد الرؤى التي قيدها سبعين رؤية. ولأهمية هذا المختصر، قام بشرحه غير واحد، مثل: \"شرح الأجهوري\"، و\"النور الساري\"، و\"التعليق الفخري\".\n٣١ - \"الراموز على صحيح البخاري\":\nمؤلفه: الشيخ الإمام المفتي المحدث الحافظ المتقن القدوة بركة الوقت، شرف الدين، علي بن محمد بن أحمد بن عبد الله بن عيسى بن أحمد بن محمد بن محمد بن محمد، أبو الحسين اليونيني الحنبلي، توفي سنة إحدى وسبعمائة (^١).\nلم يذكر هذا الشرح أحد ممن ترجم لليونيني، وذكره بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٦٨ ونسخته في رامبور ٢/ ١١٨.\nقلت: وهي رموز اليونيني التي اصطلح عليها للدلالة على الروايات التي ذكرها في نسخته من الصحيح المعروفة باليونينية، وعندنا مصورة منها من المكتبة الأزهرية وهي عبارة عن ثلاث لوحات فيها أسانيد اليونيني ورموزه في صحيح البخاري (^٢).\n_________\n(^١) انظر ترجمته في: \"ذيل تاريخ الإسلام\" ٥٣/ ١٨ (٦)، و\"الوافي بالوفيات\" ٢١/ ٤٢١ (٢٩٥)، و\"ذيل التقييد\" ٢/ ٣١٥ (١٤٥٢)، و\"الدرر الكامنة\" ٣/ ٩٨ (٢٢٣).\n(^٢) وهي لم تطبع حتى الآن مع أي طبعة من طبعات صحيح البخاري ولا مع النسخة التي أمر بطبعها السلطان عبد الحميد الثاني سنة ١٣١١ هـ مما يدل على أن بروكلمان ذكره خطأ على أنه شرح.","vol":"1","page":126},{"text":"٣٢ - \"ترجمان التراجم في إبداء مناسبة تراجم البخاري\":\nمؤلفه: الشيخ الإمام الحافظ الناقد الخطيب، أبو عبد الله محمد بن عمر بن محمد بن عمر بن محمد بن إدريس بن سعيد بن مسعود بن حسن بن عمر بن محمد بن رشيد الفهري، السبتي، توفي سنة إحدى وعشرين وسبعمائة (^١).\nوذكر هذا الكتاب الحافظ في \"الدرر الكامنة\" وقال: أطال فيه النفس ولم يكمل. وانظر \"هدي الساري\" ص ١٤ ووجدته قد نقل عنه في مواضع في \"الفتح\". وكذا العيني في \"عمدة القاري\".\nوذكره أيضًا السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ وذكر أنه ينقل عن ابن المرابط وعن ابن ورد التميمي وأبي الأصبغ الأسدي وقال المقري في \"أزهار الرياض في أخبار القاضي عياض\" ص ٢٢١: كان ابن رشيد يعتمد في شرح كلام البخاري على \"المحير الفصيح في شرح البخاري الصحيح\" لابن التين.\nقلت: لعله: (المخبر).\nوذكره أيضًا حاجي خليفة ١/ ٥٥١، وكحالة ٣/ ٥٦٧ (١٥٠٤٨).\n٣٣ - \"البدر المنير الساري في الكلام على البخاري\":\nمؤلفه: الشيخ الإمام العالم الحافظ الناقد الصادق، مفتي الديار المصرية، قطب الدين -أبو علي، عبد الكريم بن عبد النور بن منير الحلبي ثم المصري، صاحب التصانيف.\n_________\n(^١) انظر ترجمته في: \"ذيل تاريخ الإسلام\" ٥٣/ ١٧٨ (٥٦٥)، و\"الوافي بالوفيات\" ٤/ ٢٨٤ (١٨٠٥)، و\"ذيل التقييد\" ١/ ٢٠٠ (٣٧٦)، و\"الدر الكامنة\" ٤/ ١١١ (٣٠٨)، و\"بغية الوعاة\" ١/ ١٩٩ (٣٤٣).","vol":"1","page":127},{"text":"توفي سنة خمس وثلاثين وسبعمائة (^١).\nوشرحه هذا ذكره الحافظ الذهبي في \"التاريخ\" فقال: وله تواليف مفيدة منها شرح شطر البخاري.\nوكذا الصفدي، وقال الحافظ في \"الدرر الكامنة\" ٢/ ٣٩٨ (٢٤٨٣): شرع في شرح البخاري، وهو مطول أيضًا بيض أوائله إلى قريب النصف. والسخاوي في \"الجواهر والدرر\" ٢/ ٧١١. وكذا حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦.\nوتوجد نسخة من هذا الكتاب في برلين، قاله بروكلمان ٣/ ١٦٨، وسزكين ١/ ٢٢٩.\n٣٤ - \"التلويح في شرح الجامع الصحيح\":\nمؤلفه: مغلطاي بن قليج بن عبد الله البكجري الحنفي الحكري، الحافظ، علاء الدين، صاحب كتاب \"إكمال تهذيب الكمال\"، توفي سنة اثنتين وستين وسبعمائة (^٢).\nوهذا الشرح معروف مشهور، ذكره الحافظ في \"الدرر الكامنة\"، وقال في \"اللسان\": شرح البخاري في نحو عشرين مجلدة.\nوذكره ابن فهد المكي في \"لحظ الألحاظ\" ص ٣٦٦، وقطلوبغا في \"تاج التراجم\" وقال: في نحو عشرين مجلدًا.\n_________\n(^١) انظر ترجمته في \"ذيل تاريخ الإسلام\" ٥٣/ ٣٠٤ (٩٢٥)، و\"الوافي بالوفيات\" ١٩/ ٨٠ (٧٩)، و\"معجم المؤلفين\" ٢/ ٢٠٨ (٧٦٦٩).\n(^٢) انظر ترجمته في: \"الوفيات\" لابن رافع السلامي ٢٤٣/ ٢ (٧٥٩)، و\"تاج التراجم\" (٣٠١)، و\"الدرر الكامنة\" ٤/ ٩٦٣، و\"لسان الميزان\" ٦/ ٧٢ (٨٥٨٢)، و\"النجوم الزاهرة\" ١١/ ٩، و\"معجم المؤلفين\" ٣/ ٩٠٣ (١٧١٨٣).","vol":"1","page":128},{"text":"وذكره أيضًا ابن تغري بردي، والبغدادي في \"هدية العارفين\" ٢/ ٤٦٧، وكحالة في \"معجم المؤلفين\".\nوقال حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦: هو شرح كبير بالقول أوله: الحمد لله الذي أيقظ من خلقه .. إلخ. قال صاحب \"الكواكب\": وشرحه بتتميم الأطراف أشبه، وتصحيف تصحيح التعليقات أمثل، وكأنه من إخلائه من مقاصد الكتاب على ضمان ومن شرح ألفاظه وتوضيح معانيه على أمان. اهـ.\nوهذا الشرح نقل عنه المصنف -﵀- كثيرًا جدًّا، وهو من الشروح التي نص المصنف في خاتمته للكتاب أنه اعتمد عليها في شرحه.\nوأيضًا نقل عنه الحافظ في \"فتح الباري\" وأكثر هذِه النقولات تعقبات على مغلطاي؛ فأكثرها عبارته فيها: \"زعم مغلطاي\" وما شابه ذلك.\nوكذا العيني في \"عمدة القاري\" نقل عن هذا الشرح كثيرًا جدًّا، فكثيرًا ما يقول: (قال مغلطاي)، أو يقول: (قال صاحب التلويح).\n٣٥ - \"العقد الغالي في حل إشكال صحيح البخاري\":\nأو: \"العقد الجلي في حل إشكال الجامع الصحيح\":\nمؤلفه: أحمد بن أحمد بن أحمد بن الحسين بن موسى الكردي الأصل، الهكاري، شهاب الدين، عارف بالرجال، توفي سنة ثلاث وستين وسبعمائة (^١).\nهذا الشرح ذكره بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٣ بالاسم الأول، وذكره سزكين في \"تاريخ التراث العربي\" ١/ ٢٣٠\n_________\n(^١) انظر ترجمته في \"الدرر الكامنة\" ١/ ٩٨ (٢٦٦)، و\"معجم المؤلفين\" ١/ ٩٢ (٦٩٩).","vol":"1","page":129},{"text":"بالاسم الثاني، وذكر كلاهما أن منه نسخة في باريس (٢٦٧٧).\nولم أجد من ذكر هذا الشرح إلا هما، ولما ترجم له الحافظ في \"الدرر\" ذكر أنه جمع كتابًا في رجال الصحيحين، ولم يزد، وكذا كحالة. والعلم عند الله.\n٣٦ - \"شرح ابن كثير\":\nمؤلفه: المحدث المؤرخ المفسر الفقيه، إسماعيل بن عمر بن كثير بن ضوء بن كثير بن زرع، الشهير بابن كثير، عماد الدين، أبو الفداء، البصروي ثم الدمشقي، الشافعي، توفي سنة أربع وسبعين وسبعمائة (^١).\nوهذا الشرح لا شك ولا مرية في نسبته لابن كثير طرفة عين؛ فهو بنفسه قد ذكره في \"تفسيره\" وعزا إليه، فقال في تفسير قوله تعالى: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (٣)﴾ [البقرة: ٣] .. بل قد حكاه الشاَفعي وأحمد وأبو عبيد وغير واحد إجماعًا أن الإيمان قول وعمل، يزيد وينقص، وقد ورد فيه آثار كثيرة وأحاديث أوردنا الكلام فيها في أول \"شرح البخاري\"، ولله الحمد والمنة اهـ \"تفسير ابن كثير\" ١/ ٢٦٤.\nوقد تتبعت المواضع التي ذكر فيها شرحه هذا وعزا إليه، فوجدتها بلغت أربعة عشر موضعًا غير هذا الموضع، انظرها في \"تفسيره\" ٣/ ٨٣، ١٣٠، و٦/ ٢٤٩، ٤٧٢، و٧/ ١٥، ٨٩، ٣٢٢، و١١/ ٨٤، ١٣٤، ١٦٣، و١٢/ ٢٥٥، و١٣/ ٨٠، ١٤٥، ٥٤٠. ط. مكتبة أولاد الشيخ\n_________\n(^١) انظر ترجمته في: \"الدرر الكامنة\" ١/ ٣٧٣ (٩٤٤)، و\"شذرات الذهب\" ٦/ ٢٣١، و\"معجم المؤلفين\" ١/ ٣٧٣ (٢٧٧٨).","vol":"1","page":130},{"text":"للتراث. وذكره أيضًا في \"البداية والنهاية\" في أربعة مواضع ٣/ ٣، ٢٢، و٤/ ٢٥٨، و١١/ ٣٣.\nوذكره أيضًا الحافظ في \"الدرر الكامنة\"، والسخاوي في \"الجواهر والدرر\" ٢/ ٧١١، وابن العماد الحنبلي، وحاجي خليفة ١/ ٥٥٠، وذكروا أنه لم يكمله.\n٣٧ - \"شرح الكازروني\":\nمؤلفه: محمد بن محمد -المدعو سعيد- بن مسعود بن محمد بن مسعود بن محمد بن علي بن أحمد بن عمر بن إسماعيل بن الأستاذ أبي علي الدقاق، وهو الحسن بن علي بن محمد بن إسحاق بن عبد الرحيم، نسيم الدين، أبو عبد الله بن سعيد الدين، النيسابوري، ثم الكازروني، الشافعي، توفي سنة إحدى وثمانين وسبعمائة، ووقع في \"الأعلام\" سنة خمس (^١).\nذكر هذا الشرح السخاوي في \"الضوء اللامع\" فقال: صنف الكثير، ومن ذلك \"شرح البخاري\" وقال أنه استمد فيه من ثلاثمائة شرح عليه.\nكذا قال.\nوذكره أيضًا حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٣ وقال: فرغ منه في شهر ربيع الأول سنة لست وستين وسبعمائة، بمدينة شيراز.\nوذكره أيضًا الزركلي في \"الأعلام\" ٣/ ١٠١.\n_________\n(^١) انظر ترجمته في: \"ذيل التقييد\" ١/ ٢٤٢ (٤٧٥)، و\"درر العقود الفريدة\" ٣/ ١٦٨ (١٠٦٣)، و\"إنباء الغمر\" ١/ ٢٣٠، و\"الضوء اللامع\" ٤/ ٣٦٢ (٦٣)، و\"شذرات الذهب\" ٧/ ١٠.","vol":"1","page":131},{"text":"٣٨ - \"شرح القرمي\":\nمؤلفه: أحمد بن محمد بن عبد المؤمن القرمي، يقال له: قاضي قرم، ركن الدين الحنفي، ونسبه بعضهم فقال القريمي يقال له: قاضي قريم- بزيادة ياء!\nوقال التقي الغزي في \"الطبقات السنية في تراجم الحنفية\": القرمي المعروف بالمرتعش؛ لرعشة كانت به يديم معها تحريك رأسه. توفي سنة ثلاث وثمانين وسبعمائة (^١).\nوهذا الشرح ذكره الحافظ في \"إنباء الغمر\" فقال: وجمع شرحًا على البخاري، استمد فيه من شرح شيخنا ابن الملقن -قلت: أي شرحنا هذا- رأيت بعضه، وكان يرمى بالهنات. اهـ.\nوذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٩، وابن العماد الحنبلي، والبغدادي في \"هدية العارفين\" ١/ ١١٤، وكحالة في \"معجم المؤلفين\" ١/ ٢٧٧ (٢٠٢١).\n٣٩ - \"فيض الباري في شرح صحيح مسلم والبخاري\":\nمؤلفه: محمد بن محمود بن أحمد، ويقال: محمد بن محمد بن محمود، الرومي، البابرتي، أكمل الدين بن شمس الدين بن جمال الدين، توفي سنة يست وثمانين وسبعمائة (^٢).\n_________\n(^١) انظر ترجمته في: \"إنباء الغمر\" ١/ ٨٩، و\"الطبقات السنية\" ص ١٤١، و\"شذرات الذهب\" ٦/ ٢٧٩.\n(^٢) انظر ترجمته في: \"الدرر الكامنة\" ٤/ ٢٥٠ (٦٨٦)، و\"إنباء الغمر بأبناء العمر\" ١/ ١١٢، و\"تاج التراجم\" (٢٦٠)، و\"بغية الوعاة\" ١/ ٢٣٩ (٤٣٦)، و\"مفتاح السعادة\" ٢/ ٢٤٣، و\"معجم المؤلفين\" ٣/ ٦٩١ (١٥٨٤٤) و٣/ ٦٩٩ (١٥٩٠٠).","vol":"1","page":132},{"text":"ذكر في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٨، وهو -فيما ذكروا- شرح على البخاري ومسلم معًا، وليعلم أن كل من ترجم للبابرتي هذا -فيما اطلعت عليه- لم يذكروا في مصنفاته هذا الكتاب، وإنما ذكروا ضمنها كتاب \"شرح مشارق الأنوار\" للقاضي عياض، فالله أعلم.\n٤٠ - \"الكواكب الدراري في شرح صحيح البخاري\":\nمؤلفه: محمد بن يوسف بن علي بن سعيد الكرماني ثم البغدادي، شمس الدين، فقيه أصولي محدث مفسر متكلم نحوي بياني، توفي سنة ست وثمانين وسبعمائة (^١).\nذكر هذا الشرح غير واحد، وقال الحافظ في \"الدرر الكامنة\":\nودخل إلى الشام ومصر لما شرع في شرح البخاري، وسمى شرحه \"الكواكب الدراري\" وهو في مجلدين ضخمين، وفي الغالب يوجد في أربعة أو خمسة أجزاء، سمعه منه جماعة، وهو شرح مفيد على أوهام فيه في النقل؛ لأنه لم يأخذ إلا من الصحف، وقد عاب في خطبة كتابه على \"شرح ابن بطال\" ثم على \"شرح القطب الحلبي\" و\"شرح مغلطاي\". اهـ.\nقلت: وهذا الشرح مطبوع في خمسة وعشرين جزءًا في تسعة مجلدات طبع مؤسسة المطبوعات الإسلامية، عاريًا عن هذا الاسم، إنما هو باسم \"البخاري بشرح الكرماني\".\n_________\n(^١) انظر ترجمته في: \"الدرر الكامنة\" ٤/ ٣١٠ (٨٣٦)، و\"بغية الوعاة\" ١/ ٢٧٩ (٥١٥)، و\"معجم المؤلفين\" ٣/ ٧٨٤ (١٦٤٧١).","vol":"1","page":133},{"text":"٤١ - \"مختصر شرح مغلطاي\":\nمؤلفه: جلال بن أحمد بن يوسف، جلال الدين، المعروف بالتباني، ويقال اسمه رسولًا، فقيه محدث، توفي سنة ثلاث وتسعين وسبعمائه (^١).\nذكر هذا الشرح الحافظ، وقال: رأيته بخطه، وذكره أيضًا الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١، وابن قطلوبغا في \"تاج التراجم\" ص ٨٩ (٨٧)، والسيوطي في \"بغية الوعاة\" ١/ ٤٨٨ (١٠١٠)، وحاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦، وكحاله، وغيرهم كثير.\n٤٢ - \"التنقيح لألفاظ الجامع الصحيح\":\nمؤلفه: محمد بن عبد الله بن بهادر بن عبد الله الزركشي التركي أصلًا، المصري مولدًا، بدر الدين أبو عبد الله، الشافعي العلامة المصنف الفقيه الأصولي المحدث المفسر، لقب بالزركشي، نسبة للزركش؛ لأنه تعلم صنعة الزركش في صغره، توفي سنة أربع وتسعين وسبعمائة (^٢).\nوهذا الكتاب مطبوع بتحقيق الدكتور يحيى بن محمد علي الحكمي، طبع مكتبة الرشد، في ثلاثة أجزاء.\nوقد أفاد الحافظ في \"الدرر\" قائلًا: شرع في شرح البخاري فتركه\n_________\n(^١) انظر ترجمته في: \"الدرر الكامنة\" ١/ ٥٤٥ (١٤٧٤)، و\"شذرات الذهب\" ٦/ ٣٢٧، و\"معجم المؤلفين\" ١/ ٥٠٠ (٣٧٥٦)، ١/ ٧١٤ (٥٣٤٠).\n(^٢) انظر ترجمته في: \"الدرر الكامنة\" ٣/ ٣٩٧ (١٠٥٩)، و\"شذرات الذهب\" ٦/ ٣٣٥، و\"معجم المؤلفين\" ٣/ ١٧٤ (١٢٤٧٤) و٣/ ٤٣٣ (١٤٢١٦).","vol":"1","page":134},{"text":"مسودة وقفت على بعضها، ولخص منه التنقيح في مجلد.\nوأما عن صفة هذا الكتاب فندع الزركشي يوضح ذلك، قال ١/ ١: إني قصدت في هذا الإملاء إلى إيضاح ما وقع في \"صحيح البخاري\" من لفظ غريب أو إعراب غامض أو نسب عويص، أو راو يخشى في اسمه التصحيف … إلى آخر كلامه.\nبالإضافة إلى بعض التعليقات الفقيهية والعقائدية وغيرها.\nوقد تناوله بعض الشراح بالاختصار والتنكيت، وما إلى ذلك، وسيأتي.\nفائدة: ذكر الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ أن للزركشي شرحًا على البخاري، قال: وهو غير \"تنقيحه\" الذي تداوله الناس. وإلى هذا أشار الحافظ، كما تقدم.\n٤٣ - \"فتح الباري شرح صحيح البخاري\":\nمؤلفه: عبد الرحمن بن أحمد بن رجب بن الحسن بن محمد ابن مسعود البغدادي الدمشقي، ابن رجب الحنبلي، أبو الفرج، الحافظ الفقيه، شيخ الإسلام، توفي سنة خمس وتسعين وسبعمائة (^١).\nلهذا الشرح طبعتان: الأولى: نشر مكتبة الغرباء الأثرية (المدينة المنورة) في عشرة مجلدات، والثانية: طبع دار ابن الجوزي، بتحقيق طارق بن عوض الله، في سبعة مجلدات.\nوهو شرح بديع نفيس ثمين غير أنه لم يكتمل، إنما وصل فيه إلى كتاب الجنائز، قاله غير واحد، والقطعة المطبوعة منه الآن حتى حديث\n_________\n(^١) انظر ترجمته في: \"الدرر الكامنة\" ٢/ ٣٢١ (٢٢٧٦)، و\"الجوهر المنضد\" (٥٧)، و\"شذرات الذهب\" ٦/ ٣٣٩، و\"معجم المؤلفين\" ٢/ ٧٤ (٦٧٥١).","vol":"1","page":135},{"text":"(١٢٣٦) في كتاب السهو، فيبدو أنه فقد منه جزء.\nويكفينا عن هذا الشرح ما قاله ابن عبد الهادي في \"الجوهر المنضد\" ص (٥٠): وشرح قطعة من البخاري إلى كتاب الجنائز، وهي من عجائب الدهر، ولو كمل كان من العجائب.\n٤٤ - \"شرح البلبيسي\":\nمؤلفه: إسماعيل بن إبراهيم بن محمد بن علي بن موسى الكناني البلبيسي، نزيل القاهرة، مجد الدين، أبو محمد، الحنفي، توفي سنة اثنتين وثمانمائة (^١).\nوهذا الشرح ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٣ وورخ وفاته سنة عشر وثمانمائة.\nولم يذكره إلا هو وكحالة في \"معجم المؤلفين\" ١/ ٣٥٧ (٢٦٥٣)؛ فترجم له من ترجم كتقي الدين الفاسي، والمقريزي في كتابيه \"المقفى\" و\"الدرر\"، والحافظ في \"الذيل\" و\"رفع الإصر\" و\"الإنباء\"، والسخاوي، وابن العماد الحنبلي، ولم يذكر واحد منهم هذا الشرح! فالله أعلم.\n٤٥ - \"الفيض الجاري على الجامع الصحيح للبخاري\":\nمؤلفه: المحدث الحافظ الفقيه الأصولي، أبو حفص، عمر ابن رسلان بن نصير بن صالح بن عبد الخالق بن عبد الحق، الكناني القاهري الشافعي، سراج الدين البلقيني، توفي سنة خمس\n_________\n(^١) انظر ترجمته في: \"ذيل التقييد\" ١/ ٤٦٢ (٨٩٥)، و\"المقفى الكبير\" ٢/ ٦٣ (٧٢٥)، \"درر العقود الفريدة\" ١/ ٤٠٨ (٣٣٨)، و\"ذيل الدرر الكامنة\" (٦٣)، و\"رفع الإصر عن قضاة مصر\" (٣٦)، \"وإنباء الغمر\" ١/ ٢٤٢، و\"الضوء اللامع\" ١/ ٣٣٥، و\"شذرات الذهب\" ٧/ ١٦.","vol":"1","page":136},{"text":"وثمانمائة (^١).\nوهذا الشرح ذكره الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ دون تسمية، وذكره حاجي خليفة ١/ ٥٥٠ وقال: وهو شرح قطعة من أوله إلى كتاب الإيمان في نحو خمسين كراسة. والبغدادي في \"هدية العارفين\" ١/ ٧٩٢ وسمياه بهذا الاسم. ونقل عنه الحافظ في \"الفتح\" كثيرًا جدًّا، وهو من شيوخ الحافظ ابن حجر.\nوللبلقيني هذا أيضًا.\n٤٦ - \"مناسبات تراجم أبواب البخاري\":\nذكره الزركلي في \"الأعلام\"، ووجدت الحافظ ألمح إلى هذا الكتاب؛ فقال في \"الفتح\" ١٣/ ٥٤٢: وقال شيخنا شيخ الإسلام سراج الدين البلقيني في كلامه على مناسبة أبواب \"صحيح البخاري\" الذي نقلته عنه في أواخر المقدمة، وساق كلامًا. لكن قد يكون مصنفًا وحده، وقد يكون ضمن شرحه المذكور، وهذا أقرب والله أعلم.\n٤٧ - \"التحفة الملكية في شرح صحيح البخاري\":\nمؤلفه: لعله: نصر الله بن أحمد بن عمر، التستري الأصل، البغدادي، الحنبلي، نزيل القاهرة، جلال الدين، أبو الفتح، وقال بعضهم: الششتري، بدل: التستري، توفي سنة اثنتي عشرة وثمانمائة (^٢).\n_________\n(^١) انظر ترجمته في: \"شذرات الذهب\" ٧/ ٥١، و\"الأعلام\" ٥/ ٤٦، و\"معجم المؤلفين\" ٢/ ٥٥٨ (١٠٣٦٤).\n(^٢) انظر ترجمته في: \"درر العقود الفريدة\" ٣/ ٥٠٣ (١٤١٨)، و\"إنباء الغمر\" ١/ ٣٦٥، و\"ذيل الدرر الكامنة\" (٣٣٩)، و\"النجوم الزاهرة\" ١٣/ ١٧٥، و\"الضوء اللامع\" ٥/ ١٠٥ (٨٤٩)، و\"شذرات الذهب\" ٧/ ٩٩، و\"هدية العارفين\" ٢/ ٤٩٣، و\"معجم المؤلفين\" ٤/ ٢٦ (١٧٦٢٨).","vol":"1","page":137},{"text":"وهو شرح لم أجد له ذكرًا عند أحد ممن ترجم لهذا المؤلف، فلم يُذكر -فيما علمت- إلا في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٨ وفيه: شرحه تستري بعنوان: \"التحفة الملكية في شرح صحيح البخاري\"، لذا قلت: (العله) وأظن -والله أعلم- أنه غير مستبعد؛ ففي ترجمته أنه أخذ عن الكرماني شارح البخاري، فالأمر قريب إذًا.\nوالله تعالى أعلم.\n٤٨ - \"فتح الباري بالسيل الفسيح الجاري في شرح صحيح البخاري\":\nمؤلفه: محمد بن يعقوب بن محمد بن إبراهيم بن محمد بن أبي بكر بن أبي إدريس فضل الله ابن الشيخ أبي إسحاق إبراهيم بن علي الشيرازي، قاضي القضاة ببلاد اليمن، مجد الدين، أبو الطاهر بن أبي يوسف، الفيروزأبادي، الشافعي اللغوي. مات في شوال سنة سبع عشرة وثمانمائة (^١).\nهذا الشرح ذكره الحافظ في \"إنباء الغمر\" ٢/ ٤١٨ فقال: وشرع في شرح البخاري وملأه بغرائب المنقولات، وذكر لي أنه بلغ عشرين سفرًا، إلا أنه لما اشتهرت باليمن مقالة ابن عربي، صار الشيخ مجد الدين يدخل في شرح البخاري من كلام ابن عربي في \"الفتوحات\" ما كان سببًا لشين الكتاب. اهـ.\nوذكره السخاوي في \"الجواهر والدرر\" ٢/ ٧١١، والسيوطي، وصاحب \"كشف الظنون\" ١/ ٥٥٠، وكحالة في \"معجم المؤلفين\"\n_________\n(^١) انظر ترجمته في \"ذيل التقييد\" ١/ ٢٧٦ (٥٥٣)، و\"طبقات الشافعية\" لابن قاضي شهبة ٤/ ٦٣ (٧٥٢)، و\"بغية الوعاة\" ١/ ٢٧٣ (٥٠٦)، و\"شذرات الذهب\" ٧/ ١٢٦، و\"معجم المؤلفين\" ٣/ ٧٧٦ (١٦٤٢٦).","vol":"1","page":138},{"text":"٤٩ - \"دروس في الكلام على الجامع الصحيح\":\nمؤلفه: أحمد بن عبد الله بن بدر بن مفرج بن بدر بن عثمان بن جابر ابن فضل بن ضوء، القاضي شهاب الدين، أبو نعيم الغزي العامري، الدمشقي الشافعي، المعروف بالغزي، توفي بمكة المكرمة يوم الخميس، سادس شوال من سنة اثنتين وعشرين وثمانمائة، ودفن بالمعلاة (^١).\nذكره تقي الدين الفاسي في \"العقد الثمين\" فقال: له تأليف على \"صحيح البخاري\" يتعلق برجاله. وكذا ذكره في \"درر العقود\". وقال ابن قاضي شهبة في \"طبقات الشافعية\": كتب قطعة من رجال البخاري.\nوابن تغري بردي في \"المنهل الصافي\" ١/ ٦٦، وكحالة في \"معجم المؤلفين\" فقال: تعليق على \"صحيح البخاري\" في ثلاثة مجلدات.\nوذُكر في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧٠ بهذا الاسم.\n٥٠ - \"الإفهام لما في صحيح البخاري من الإبهام\":\nمؤلفه: عبد الرحمن بن عمر بن رسلان بن نصير بن صالح بن عبد الخالق بن عبد الحق بن شهاب البلقيني، القاضي جلال الدين، أبو الفضل ابن شيخ الإسلام سراج الدين -صاحب \"الفيض الجاري\" -الشافعي، توفي سنة أربع وعشرين وثمانمائة (^٢).\n_________\n(^١) انظر ترجمته في: \"ذيل التقييد\" ١/ ٣٢١ (٦٣٨)، و\"العقد الثمين\" ٣/ ٥٥ (٥٦٦)، و\"درر العقود الفريدة\" ١/ ٢٤٩ (١٦١)، و\"طبقات الشافعية\" ٤/ ٧٨ (٧٦٠)، و\"إنباء الغمر\" ١/ ٤٧٨، و\"الضوء اللامع\" ١/ ٢٢٩، و\"شذرات الذهب\" ٧/ ١٥٣، و\"الأعلام\" ١/ ١٩٥، و\"معجم المؤلفين\" ١/ ١٧٨ (١٣٢٦).\n(^٢) انظر ترجمته في: \"رفع الإصر عن قضاة مصر\" (١١١)، و\"لحظ الألحاظ\" ص (٢٨٢)، و\"شذرات الذهب\" ٧/ ١٦٦، و\"معجم المؤلفين\" ٢/ ١٠٣ (٦٩٢٤).","vol":"1","page":139},{"text":"وهذا الكتاب ذكره الحافظ في \"رفع الإصر عن قضاة مصر\" وقال:\nولما صار ابن البلقيني يحضر لسماع البخاري في القلعة، أدمن مطالعة شرح شيخنا ابن الملقن، وأحب الاطلاع على معرفة أسماء من أبهم في \"الجامع الصحيح\" من الرواة ومن جرى ذكره في الصحيح، فحصل من ذلك شيئًا كثيرًا بإدمان المطالعة والمراجعة، فجمع كتاب \"الإفهام بما في البخاري من الإبهام\"، وذكر فيه فصلًا يختص بما استفاده من مطالعته، زائدًا عما استفاده من الكتب المصنفة في المبهمات والشروح، فكان عددًا كثيرًا. اهـ.\nوقال ابن فهد المكي في \"لحظ الألحاظ\": وله على \"صحيح البخاري\" تعليقات نفيسات، ومنها بيان ما وقع فيه من المبهمات، سماه \"الإفهام لما في البخاري من الإبهام\".\nوذكره حاجي خليفة ١/ ٥٥١، والبغدادي في \"هدية العارفين\" ١/ ٥٣٠، وذكره بروكلمان ٣/ ١٦٩ وأن منه نسخة في آيا صوفيا (٤٧٩)، وكذا سزكين ١/ ٢٣٣.\n٥١ - \"تعليقات القلقشندي على شرح السراج البلقيني\":\nمؤلفه: المحدث المفسر، عبد الرحمن بن محمد بن إسماعيل القلقشندي المقدسي الشافعي، زين الدين، توفي سنة ست وعشرين وثمانمائة (^١).\nهذا الكتاب ذكره البغدادي في \"هدية العارفين\" ١/ ٥٣٠، وكحالة في \"معجم المؤلفين\".\n_________\n(^١) انظر ترجمته في: \"شذرات الذهب\" ٧/ ١٧٤، و\"معجم المؤلفين\" ٢/ ١٠٩ (٦٩٦٣).","vol":"1","page":140},{"text":"٥٢ - \"مصابيح الجامع الصحيح\":\nمؤلفه: محمد بن أبي بكر بن عمر بن أبي بكر بن محمد بن سليمان بن جعفر بن يحيى بن حسين بن محمد بن أحمد بن أبي بكر بن يوسف بن علي بن صالح بن إبراهيم، القرشي المخزومي السكندري، المالكي، الشهير بابن الدماميني. توفي سنة سبع وعشرين وثمانمائة، وقيل: سنة ثمانٍ (^١).\nوهذا الشرح ذكره السخاوي في \"الضوء اللامع\" وقال: قد وقفت عليه في مجلد، وجله في الإعراب ونحوه.\nوذكره حاجي خليفة ١/ ٥٤٩ وقال: أوله الحمد لله الذي جعل في خدمة السنة النبوية أعظم سيادة … إلخ، ذكر أنه ألفه للسلطان أحمد شاه بن محمد بن مظفر من ملوك الهند، وعلق على أبواب منه، ومواضع تحتوي على غرائب وإعراب وتنبيه.\nوذكره أيضًا البغدادي في \"هدية العارفين\" ٢/ ١٨٥ وسماه: \"المصابيح في شرح الجامع الصحيح\". ومخلوف في \"الشجرة\".\nوذكر الزركلي في \"الأعلام\" ٦/ ٥٧ أن له نسخًا متعددة إحداها في مجلد ضخم في مكتبة أدوز بالسوس، ذكرها صاحب خلال جزولة. اهـ\nوذكره بروكلمان ٣/ ١٦٩، وسزكين ١/ ٢٣٣ وذكرا له نسخًا.\n٥٣ - \"التحقيق والشرح والتوضيح إلى ألفاظ متوالية من الجامع الصحيح\":\nمؤلفه: محمد بن محمد بن محمد بن أحمد بن المحب، عبد الله بن\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٣/ ٤٥٠، و\"بغية الوعاة\" ١/ ٦٦ (١١٣)، و\"شجرة النور الزكية\" (٨٦٣)، و\"معجم المؤلفين\" ٣/ ١٧٠ (١٢٤٤٦).","vol":"1","page":141},{"text":"أحمد بن محمد بن أحمد بن إبراهيم بن أحمد بن عبد الرحمن بن إسماعيل ابن منصور بن عبد الرحمن، الشمس، أبو عبد الله ابن الشمس، السعدي، المقدسي، الصالحى، الحنبلي، المعروف بابن المحب، توفي بمكة المكرمة، في رمضان سنة ثمان وعشرين وثمانمائة (^١).\nذكره الحافظ في \"الإنباء\" فقال: وشرع في شرح البخاري، وتركه بعده مسودة. هكذا دون تسمية للكتاب.\nوالحافظ يوسف بن عبد الهادي في \"الجوهر المنضد\" فقال: صنف كتاب \"التنقيح على الألفاظ المتوالية في الجامع الصحيح\" في أربع مجلدات، وهو كتاب حسن كثير الفوائد.\nوذكره أيضًا العليمي في \"المنهج الأحمد\"، و\"الدر المنضد\" دون تسمية. وكذا ابن مفلح في \"المقصد الأرشد\". والبردي في \"تسهيل السابلة\" نقلًا عن الحافظ.\nوابن العماد الحنبلي في \"شذرات الذهب\".\nوالنجدي في \"السحب الوابلة\" نقلًا عن الحافظ ابن حجر أيضًا، دون تسمية.\nوأفاد محققا الكتاب فذكراه في الهامش بهذا الاسم المصدر به الترجمة، وقالا: جزؤه الخامس في مكتبة جستربيتي بخطه.\n_________\n(^١) انظر ترجمته في: \"ذيل التقييد\" ١/ ٢٤٦ (٤٨٢)، و\"إنباء الغمر\" ٢/ ٣٨، و\"الجوهر المنضد\" (١٦٠)، و\"المنهج الأحمد\" ٥/ ٢٠٧ (١٥٠٧)، و\"الدر المنضد\" ٢/ ٦١٣ (١٥٣١)، و\"المقصد الأرشد\" ٢/ ٥٢٥ (١٠٨٥)، و\"تسهيل السابلة\" ٣/ ١٣٠١ (٢١٣٠)، و\"شذرات الذهب\" ٧/ ١٨٦، و\"السحب الوابلة\" ٣/ ١٠٧٢ (٧٠٨)، و\"الأعلام\" ٧/ ٤٥، و\"معجم المؤلفين\" ٣/ ٤٢٨ (١٤١٧٩).","vol":"1","page":142},{"text":"أما الزركلي فجعله كتابين، فقال: وشرع في شرح الصحيحين، ثم تركه مسودة، وصنف \"التحقيق والشرح والتوضيح لألفاظ متوالي من الجامع الصحيح\" محفوظ في شسترتبي (٣٣٥١).\nفهل الشرح المتروك مسودة -كما ذكر الحافظ- هو هو \"التحقيق\" هذا أم غيره؟ فالله أعلم.\nوبهذا الاسم ذكره أيضًا أصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١.\n٥٤ - \"التلويح إلى معرفة الجامع الصحيح\":\nمؤلفه: محمد بن أحمد بن موسى بن عبد الله، الشمس، أبو عبد الله الكفيري، العجلوني، ثم الدمشقي، الشافعي -مولده بالكفير-مصغر- من عمل دمشق، وتوفي سنة إحدى وثلاثين وثمانمائة (^١).\nذكر هذا الشرح بهذا الاسم ابن قاضي شهبة في \"طبقات الشافعية\" وقال: في ستة مجلدات. وكذا قال الحافظ في \"إنباء الغمر\" نقلًا عن ابن قاضي شهبة، لكنه لم يسمه.\nوالسخاوي في \"الضوء اللامع\" قائلًا: صنف \"التلويح إلى معرفة الجامع الصحيح\" واستمد فيه من البدر الزركشي والكرماني وابن الملقن، وزاد فيه أشياء مفيدة، وهو شرح جيد في خمسة مجلدات.\nوالبغدادي في \"إيضاح المكنون\" ١/ ٣٢٠، وفي \"هدية العارفين\" ٢/ ١٨٦ وأشار في الثاني أنه في خمسة مجلدات.\n_________\n(^١) انظر ترجمته في: \"طبقات الشافعية\" ٤/ ٩٩ (٧٧٥)، و\"إنباء الغمر\" ٢/ ٥٩، و\"الضوء اللامع\" ٣/ ٤٢٩، و\"شذرات الذهب\" ٧/ ١٩٦، و\"الأعلام\" ٥/ ٣٣١، و\"معجم المؤلفين\" ٣/ ١١١ (١٢٠٥٨).","vol":"1","page":143},{"text":"٥٥ - \"الكوكب الساري في شرح صحيح البخاري\":\nمؤلفه: هو الكفيري المتقدم.\nذكره البغدادي في \"هدية العارفين\" ٢/ ١٨٦ - ١٨٧ لكن قال: في اختصار البخاري.\nوبروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٦٩، وسزكين في \"تاريخ التراث العربي\" ١/ ٢٣٣ وذكرا أن منه نسخة في برلين (١٢٠٠) وأضاف سزكين قائلًا: بخط المؤلف.\nوقد ذكراه بهذا الاسم، وكذا أصحاب \"الفهرس الشامل للتراث\nالمخطوط\" ١/ ٥٧١.\nوالزركلي في \"الأعلام\" فقال: وفي فهرس دار الكتب الشعبية في صوفيا: الجزء الثالث من \"الكوكب الساري في شرح صحيح البخاري\" مخطوط.\nقلت: وهذِه فائدة عزيزة، لكن قال قبل هذا الكلام: للكفيري تصانيف، عدَّ السخاوي منها: \"التلويح إلى معرفة الجامع الصحيح\" خمسة مجلدات، في شرح البخاري. قلت: والمعروف أن \"التلويح\" هو لقطلوبغا. اهـ.\nقلت: وها هنا مأخذان:\nالأول: أن \"التلويح\" المشهور المعروف، إنما هو لمغلطاي، لا لقطلوبغا، وأظن -والله أعلم- أن الذي أوقعه في ذلك؛ إنما هو تشابه الإسمين.\nالثاني: ليس معنى أن لمغلطاي \"التلويح في شرح الصحيح\" أن ذلك يمنع أن يكون للكفيري شرح على البخاري أسمه أيضًا \"التلويح\"","vol":"1","page":144},{"text":"وقد نسبه له غير واحد من المتقدمين، ولا يمنع أيضًا أن يكون للكفيري شرح آخر اسمه \"الكوكب الساري\".\nهذا وقد أشار الحافظ في \"الإنباء\" لذلك فقال: وجمع شرحًا على البخاري في ستة مجلدات، وكان قد لخص \"شرح ابن الملقن\" و\"شرح الكرماني\" ثم جمع بينهما.\nوقال ابن قاضي شهبة: له شرح على البخاري في ستة مجلدات سماه \"التلويح\". واختصر شرح البخاري لابن الملقن في أربعة مجلدات، والكرماني في ثلاثة.\nفأقول: لعله لما جمع بين \"شرح ابن الملقن\"، و\"شرح الكرماني\" -كما ذكر الحافظ- سماه \"الكوكب الساري\"، والعلم عند الله.\nفائدة وتنبيه:\nلما ترجم الزركلي في \"الأعلام\" ٦/ ٣١٧ للكفيري محمد بن عمر بن عبد القادر، الحنفي، الدمشقي، حفيد الكفيري صاحب الترجمة ومؤلف \"التلويح\"، و\"الكوكب الساري\"، ذكر ضمن مؤلفاته -أي الكفيري الحفيد المتوفى سنة ثلاثين ومائة وألف- \"شرح البخاري\" ستة مجلدات.\nوهو وهم وقع فيه؛ لأنه استقى ترجمته من \"سَلْك الدرر\" للمرادي ٤/ ٤٠ حيث قال المرادي: محمد الكفيري ابن زين الدين عمر، ابن عبد القادر، ابن العلامة شمس الدين أبر عبد الله محمد الكفيري، صاحب التآليف المفيدة.\nمنها شرحه على البخاري في ستة مجلدات.\nقلت: يقصد المرادي أن الشرح هذا للجد لا للحفيد، ففهم الزركلي -﵀- أنه للحفيد.","vol":"1","page":145},{"text":"وفهم ما فهمته، وقرر ما قررته، عبد الحي الكتاني، فلما ترجم للكفيري الحفيد في \"فهرس الفهارس\" ١/ ٤٩٧ (٢٨٥) قال: وجدت ترجمته في \"سلك الدرر\" وذكر المرادي له عدة تآليف منها ثبته المسمى: \"إضاءة النور اللامع فيما اتصل من أحاديث النبي الشافع\"، وأن لجد أبيه العلامة الشمس محمد الكفيري شرحًا على البخاري في ست مجلدات. اهـ. هذا والله أعلم بالصواب.\n٥٦ - \"اللامع الصبيح على الجامع الصحيح\":\nمؤلفه: محمد بن عبد الدائم بن موسى بن عبد الدائم بن فارس -وقيل: عبد الله- بن محمد بن أحمد بن إبراهيم، الشمس أبو عبد الله بن أبي محمد بن الشرف، أبي عمران النعيمي -بالضم نسبة لنعيم المجمر- العسقلاني الأصل، البرماوي، ثم القاهري، الشافعي، توفي سنة إحدى وثلاثين وثمانمائة (^١).\nذكر هذا الشرح الحافظ في \"إنباء الغمر\" فقال: وشرح البخاري في أربعة مجلدات. والسخاوي فقال: من تصانيفه شرح البخاري في أربعة مجلدات، ومن أصوله التي استمد منها فيه مقدمة \"فتح الباري\" للحافظ ابن حجر، ولم يبيض إلا بعد موته، وتداوله الفضلاء مع ما فيه من إعواز. وذكره أيضًا في \"الجواهر والدرر\" ٢/ ٧١١، وحاجي خليفة في \"كشف الظنون\" ١/ ٥٤٧ وقال: هو شرح حسن في أربعة أجزاء، أوله: الحمد لله المرشد إلى الجامع الصحيح .. إلخ، ذكر فيه أنه جمع\n_________\n(^١) انظر ترجمته في: \"إنباء الغمر\" ٢/ ٦٠، \"الضوء اللامع\" ٣/ ٥١١ (٧٢٥)، و\"شذرات الذهب\" ٧/ ١٩٧، و\"معجم المؤلفين\" ٣/ ٣٨٨ (١٣٩٢١).","vol":"1","page":146},{"text":"بين \"شرح الكرماني\" باقتصار- وبين \"التنقيح\" للزركشي بإيضاح وتنبيه.\nوذكره ابن العماد الحنبلي، وكحالة، ولهذا الكتاب نسخ في بعض المكتبات، ذكرها بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٦٩، وسزكين في \"تاريخ التراث العربي\" ١/ ٢٣٣.\n٥٧ - \"مجمع البحرين وجواهر الحبرين في شرح صحيح البخاري\":\nمؤلفه: يحيى بن محمد بن يوسف بن علي بن محمد بن سعيد، السعيدي ثم القاهري، الشافعي، يعرف بابن الكرماني، وهو ابن الكرماني صاحب الشرح على البخاري المسمى \"الكواكب الدراري\"، توفي سنة ثلاث وثلاثين وثمانمائة (^١).\nذكر هذا الشرح حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٦ - ٥٤٧ وقال: استمد فيه من شرح أبيه وشرح ابن الملقن، وأضاف إليه من شرح الزركشي وغيره، وما سنح له من حواشي الدمياطي و\"فتح الباري\" والبدر.\nوذكره أيضًا البغدادي في \"هدية العارفين\" ٢/ ٥٢٧ وأنه في ثمانية أجزاء. وذكره أيضًا كحالة.\nفائدة: ذكر هذا الشرح الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١ وذكر أنه لخصه من شرحنا هذا ومن \"الكواكب الدراري\".\n٥٨ - \"الكوكب الساري\":\nمؤلفه: علي بن حسين بن عروة، العلاء، أبو الحسن المشرقي ثم الدمشقي الحنبلي، ويعرف بابن زكنون بفتح أوله، والمشهور أيضًا بابن\n_________\n(^١) انظر ترجمته في: \"شذرات الذهب\" ٧/ ٢٠٦، و\"معجم المؤلفين\" ٤/ ١١٦ (١٨١٣٨).","vol":"1","page":147},{"text":"عروة الحنبلي، توفي سنة سبع وثلاثين وثمانمائة (^١).\nهذا الكتاب ذكره سزكين في \"تاريخ التراث العربي\" ١/ ٢٣٤ وأنه له نسخة في رامبور ١/ ١٠٦.\nقلت: ولعل هذا الكتاب هو كتاب \"الكواكب الدراري في ترتيب مسند الإمام أحمد على أبواب البخاري\".\nوهو شرح لمسند الإمام أحمد، لا لصحيح البخاري؛ فكل من يترجم لابن عروة، يذكر كتاب \"الكواكب الدراري\" هذا، ولا يذكر أن له شرحًا على \"صحيح البخاري\". والله أعلم.\n٥٩ - \"التلقيح لفهم قارئ الصحيح\":\nمؤلفه: المحدث الحافظ إبراهيم بن محمد بن خليل الطرابلسي الأصل -طرابلس الشام- الحلبي المولد والدار، الشافعي، سبط ابن العجمي، برهان الدين، أبو إسحاق، توفي سنة إحدى وأربعين وثمانمائة (^٢).\nهذا الكتاب ذكره الحافظ السخاوي في \"الجواهر والدرر\" ٢/ ٧١١، وفي \"الضوء اللامع\" وقال: شرحًا مختصرًا على البخاري، وهو بخطه في مجلدين، وبخط غيره في أربعة، وفيه فوائد حسنة، وذكر أنه والحافظ ابن حجر، نقل كلاهما عن الآخر في شرحيهما. وقال أيضًا: وله على البخاري عدة إملاءات كتبها عنه\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٣/ ٥١، و\"الأعلام\" ٤/ ٢٨٠، و\"معجم المؤلفين\" ٢/ ٤٣٠ (٩٤٠٤).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ١/ ٨٨، و\"شذرات الذهب\" ٧/ ٢٣٧، و\"معجم المؤلفين\" ١/ ٦١ (٤٦١).","vol":"1","page":148},{"text":"جماعة من طلبته.\nوذكره أيضًا حاجي خليفة ١/ ٥٤٧، والبغدادي في \"هدية العارفين\" ١/ ٢٠، وله نسخ في بعض المكتبات، ذكر ذلك سزكين ١/ ٢٣٤.\nونفيد القارئ الكريم أن صاحب الترجمة هذا له الباع الأكبر في نسخ شرحنا هذا \"التوضيح\"، ونسخته هي النسخة الأصلية والمعول عليها غالبًا.\nونضيف كذلك أني رأيت الحافظ قد ألمح في \"الإصابة\" ٤/ ٢٧٩.\nأن شرح سبط هذا يعد تلخيصًا لـ\"التوضيح\"، حيث قال: حمنة بنت أبي سلمة، قيل: هي المذكورة في حديث أم حبيبة حين عرضت على النبي - ﷺ - أن يتزوج أختها .. قرأته في شرح البخاري للشيخ برهان الدين الحلبي الذي لخصه من شرح ابن الملقن.\n٦٠ - \"افتتاح القاري لصحيح البخاري\":\nمؤلفه: محمد بن عبد الله بن محمد بن أحمد بن مجاهد بن يوسف بن محمد بن أحمد بن علي، شمس الدين، أبو عبد الله بن أبي بكر، القيسي الحموي الأصل، الدمشقي، الشافعي، المعروف بابن ناصر الدين الدمشقي، توفي سنة اثنتين واربعين وثمانمائة (^١).\nذكره ابن فهد المكي في \"لحظ الألحاظ\" ص (٣٢٠)، والسخاوي في \"الضوء اللامع\"، وقال النعيمي في \"الدارس في تاريخ المدارس\"\n_________\n(^١) انظر ترجمته في: \"لحظ الألحاظ\" ص (٣١٧)، و\"الضوء اللامع\" ٤/ ١٢٩، و\"الدارس في تاريخ المدارس\" ١/ ٤١، و\"شذرات الذهب\" ٧/ ٢٤٣، و\"فهرس الفهارس\" ٢/ ٦٧٥ (٣٥٤)، و\"الأعلام\" ٦/ ٢٣٧، و\"معجم المؤلفين\" ٣/ ١٦٨ (١٢٤٣٧)، ٣/ ٤٥٣ (١٤٣٤٥).","vol":"1","page":149},{"text":"١/ ٤٢ من تأليفه: كراريس في افتتاح الصحيح، وعدة ختوم نقلت ذلك من خطه.\nوابن العماد الحنبلي في \"الشذرات\"، والبغدادي في \"إيضاح المكنون\" ١/ ١٠٨، وفي \"هدية العرافين\" ٢/ ١٩٣ وفي الثاني سماه:\nافتتاح القاري في شرح الجامع الصحيح للبخاري\".\nوعبد الحي الكتاني في \"فهرس الفهارس\"، والزركلي في \"الأعلام\"، وكحالة في \" المعجم\".\n٦١ - \"المتجر الربيح والمسعى الرجيح والمرحب الفسيح في شرح الجامع الصحيح\":\nمؤلفه: محمد بن أحمد بن محمد بن أحمد بن محمد بن محمد بن أبي بكر بن محمد بن مرزوق، أبو عبد الله العجيسي التلمساني المالكي، ويعرف بحفيد ابن مرزوق، وقد يختصر بابن مرزوق.\nتوفي سنة اثنتين وأربعين وثمانمائة (^١).\nذكر هذا الشرح الحافظ السخاوي في \"الضوء اللامع\" وقال: لم يكمل. وكذا حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٠، والبغدادي في \"هدية العارفين\" ٢/ ١٩٢، والزركلي في \"الأعلام\" وأفاد قائلًا: كان منه الجزءان الأول والثاني بخطه في الجامع الجديد، ثم فقد الأول. ومخلوف في \"الشجرة\" وأشار أيضًا إلى أنه لم يكمل، وذكره سزكين في \"تاريخ التراث العربي\" ١/ ٢٣٤ وأن منه نسخة في الكتاني بالرباط (٥٧٢).\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٣٦٧/ ٣، و\"شجرة النور الزكية\" (٩١٨)، و\"الأعلام\" ٥/ ٣٣١، و\"معجم المؤلفين\" ٣/ ٩٧ (١١٩٦١).","vol":"1","page":150},{"text":"ولهذا المصنف أيضًا:\n٦٢ - \"أنوار الدراري في مكررات البخاري\":\nذكره الكتاني في \"فهرس الفهارس\" ١/ ٥٢٥، والبغدادي في \"إيضاح المكنون\" ١/ ١٤٣، وفي \"هدية العارفين\" ٢/ ١٩٢، وكحالة.\nووقع في \"الضوء اللامع\" باسم: \"أنواع الذراري في مكررات البخاري\"، وكذا في \"الأعلام\"، وأظنه تحريفًا.\n٦٣ - \"شرح ابن أرسلان\":\nمؤلفه: أحمد بن حسين بن حسن بن علي بن يوسف بن علي بن أرسلان- قال السخاوي: بالهمزة كما بخطه -الرملي الشافعي، شهاب الدين-أبو العباس.\nوقال بعضهم: رسلان بغير همزة، توفي سنة أربع وأربعين وثمانمائة (^١).\nوهذا الشرح ذكره السخاوي في \"الضوء اللامع\" وقال: وصل فيه إلى آخر كتاب الحج، قيل: في ثلاثة مجلدات.\nوذكره حاجي خليفة ١/ ٥٥٤، والزركلي، وكحالة.\n٦٤ - \"النكت على التنقيح شرح الجامع الصحيح\" للزركشي:\nمؤلفه: أحمد بن نصر الله بن أحمد بن محمد بن عمر بن أحمد التستري الأصل، البغدادي الحنبلي، المعروف بابن نصر الله، محب الدين، توفي سنة أربع وأربعين وثمانمائة (^٢).\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ١/ ١٣٣، و\"شذرات الذهب\" ٧/ ٢٤٨، و\"الأعلام\" ١/ ١١٧، و\"معجم المؤلفين\" ١/ ١٢٨ (٩٥٩).\n(^٢) انظر ترجمته في \"شذرات الذهب\" ٧/ ٢٥٠، و\"معجم المؤلفين\" ١/ ٣١٩ (٢٢٤٣).","vol":"1","page":151},{"text":"هذا الكتاب ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٩، وابن العماد الحنبلي، والبغدادي في \"هدية العارفين\" ١/ ١٢٦، وكحالة.\n٦٥ - \"فتح الباري بشرح صحيح البخاري\":\nمؤلفه: العالم الحبر البحر الفهامة ذو الفنون وحائزها، شيخ الإسلام الحافظ أحمد بن علي بن محمد بن محمد بن علي بن أحمد الكناني العسقلاني المصري، الشهير بابن حجر، شهاب الدين، أبو الفضل، توفي سنة اثنتين وخمسين وثمانمائة (^١).\nشرحه هذا أشهر وأعرف من أن يُعَرَّف، فهو أشهر شرح لـ\"صحيح البخاري\" على الإطلاق، وهو شرح جاب الآفاق، وعرفه الصغير قبل الكبير، وطالب العلم قبل العالم، وكذا من قال: \"لا هجرة بعد الفتح\" قال حاجي خليفة: وشهرته وانفراده بما يشتمل عليه من الفوائد الحديثية والنكات الأدبية والفوائد الفقهية تغني عن وصفه وصدق من قال: ما أوفى بحق البخاري إلا العسقلاني، أو نحو هذا.\nوقد صنف الحافظ في طليعة الشرح مقدمة أسماها \"هدي الساري\" تطبع وحدها في مجلد، قدم فيها للشرح وعقد فصولًا عدة، سبر فيها ما يتعلق بـ \"الصحيح\" من أسماء الرواة وتقييدهم، والرواة المتكلم فيهم والرد على ذلك، والأحاديث التي انتقدت، والرد على ذلك، وعدة أحاديث الكتاب، وما إلى ذلك.\n_________\n(^١) انظر ترجمته في: كتاب \"الجواهر والدرر في ترجمة شيخ الإسلام ابن حجر\" تصنيف شمس الدين السخاوي، جمع فيه السخاوي ﵀ كل دقيقة وجليلة عن الحافظ فأوعى، فجاء موسوعة حياتية عن الحافظ ﵀. وأيضًا ينظر \"شذرات الذهب\" ٧/ ٢٧٠، و\"معجم المؤلفين\" ١/ ٢١٠ (١٥٥٢).","vol":"1","page":152},{"text":"٦٦ - ٨١ - ونضيف أيضًا أن الحافظ قد أولى اهتمامًا بالغًا بالصحيح، فإلى جانب هذا الشرح، صنف مصنفات أخرى لها تعلق بـ \"الصحيح\" من ذلك:\n(١) \"تغليق التعليق\":\nوهو كتاب قام فيه بوصل المعلقات التي رويت في \"صحيح البخاري\" إما بإسناده أو نقلًا من أحد الكتب المسندة، وهو كتاب مطبوع متداول، لا يستغني عنه طالب علم ولا عالم.\n(٢) \"التشويق إلى وصل المهم من التعليق\":\nوهو اختصار لكتاب \"التعليق\".\n(٣) \"التوفيق لوصل المهم من التعليق\":\nواقتصر في هذا الكتاب على الأحاديث التي لم يوصل البخاري أسانيدها في مكان آخر من \"جامعه\". ذكرهما السخاوي في \"الجواهر والدرر\" ٢/ ٦٦٦.\n(٤) \"انتقاض الاعتراض في الرد على العيني في شرح البخاري\":\nوهو كتاب مطبوع في مجلدين، بتحقيق حمدي عبد المجيد السلفي معية صبحي السامرائي، طبع مكتبة الرشد، وشركة الرياض.\nوهذا الكتاب له قصة وسبب، وهو أن العيني -ستأتي ترجمته- قد ألف كتابه \"عمدة القاري شرح صحيح البخاري\" واهتم بالرد على الحافظ ابن حجر في \"فتح الباري\" وكان يتعقبه وينتقده كلما وجد مجالًا لذلك، فما كان من الحافظ إلا أن انبرى له، ورد عليه في هذا الكتاب، وأجاب فيه على تلك الاعتراضات باختصار، مقتصرًا على بعضها؛ إذ لو أجاب عليها كلها لطال ذلك.","vol":"1","page":153},{"text":"(٥) \"الاستنثار على الطاني المعثار\":\nذكر الحافظ في \"الانتقاض\" ١/ ٢٥ سبب تأليفه لهذا الكتاب في معرض كلامه عن \"عمدة القاري\" فقال:\nثم ذكر العيني مقدمة لطيفة انتزعها من القطعة التي كتبها النووي، ولو كان نسخها من نسخة صحيحة ونسبها إليه لاستفاد السلامة مما وقع في خطه من التصحيف لكثير من الأسماء والسمات، والتحريف لبعض الكلمات، وقد تتبعت ما وقع له من ذلك في تلك الكراسة، فزاد على ثمانين غلطة، فأفردت ذلك في جزء سميته … فذكر هذا الكتاب.\nوذكره أيضًا السخاوي في \"الجواهر\" ٢/ ٦٩٠، وحاجي خليفة ١/ ٥٥١ - ٥٥٢ وسمياه: \"الاستنصار على الطاعن المعثار\".\nوذكره البغدادي في \"إيضاح المكنون\" ١/ ٦٩، وفي \"هدية العارفين\" ١/ ١٢٩ وسماه: \"الاستبصار على الطاعن المعثار\".\n(٦) \"بغية الداري -أو الراوي- بأبدال البخاري\":\nوهو مصنف جمع فيه عوالي البخاري، وهي ما أخرجه عن شيخ\nيكون بين أحد الأئمة الستة وبينه واسطة. ذكره السخاوي في \"الجواهر\nوالدرر\" ٢/ ٦٦٧.\n(٧) \"تقريب الغريب الواقع في البخاري\":\nذكره السخا وي ٢/ ٦٧٧ وقال: اختصره من القرطبي مع الزيادة عليه والفوائد المهمة في سنة ثماني عشرة وثمانمائة.\nوذكره أيضًا حاجي خليفة ١/ ٤٦٤، والبغدادي في \"هدية العارفين\" ١/ ١٢٩، وكذا ابن العماد الحنبلي.","vol":"1","page":154},{"text":"(٨) \"المهمل من شيوخ البخاري\":\nذكره السخاوي ٢/ ٦٧٨.\n(٩) \"هدي الساري\" - أو \"هداية الساري لسند البخاري\":\nذكره السخاوي ٢/ ٦٨٢ وقال: في كراستين، صنفها قديمًا في سنة خمس وثمانمائة، وسمعها عليه حينئذ الشمس ابن القطان وغيره من شيوخه.\n(١٠) \"فوائد الاحتفال في بيان أحوال الرجال المذكورين في البخاري زيادة على ما في تهذيب الكمال\":\nذكره السخاوي ١/ ٦٨٢ وقال: مجلد ضخم مسودة.\nوذكره أيضًا حاجي خليفة ٢/ ١٢٩٥ و١٥١١، وابن العماد الحنبلي في، الشذرات\" ٧/ ٢٧١ - ٢٧٢، والبغدادي في، \"الهداية\" ١/ ١٣٠.\n(١١) \"الإعلام بمن ذكر في البخاري من الأعلام\":\nذكر السخاوي ٢/ ٦٨٢ أنه اسم آخر للكتاب السابق، وكذا ذكره حاجي خليفة ١/ ٥٥٢، وجعله البغدادي في \"هدية العارفين\" ١/ ١٢٩ كتابًا آخر، وفيه نظر.\n(١٢) \"الملتقط من التلقيح في شرح الجامع الصحيح\" للبرهان الحلبي:\nذكره السخاوي ٢/ ٦٧٦ وقال: التقطه بحلب في سنة ست وثلاثين.\n(١٣) \"النكت على تنقيح الزركشي\":\nوهي تعليقات على كتاب \"التنقيح\" للزركشي، ذكره السخاوي ٢/ ٦٧٧، وذكره حاجي خليفة ١/ ٥٤٩ وقال: هي تعليقة بالقول ولم تكمل.\n(١٤) \"تجريد التفسير من صحيح البخاري\":\nهو على ترتيب السور منسوبًا لمن نقل عنه، ذكره السخاوي","vol":"1","page":155},{"text":"٢/ ٦٧٦، وابن العماد ٧/ ٢٧٢.\n(١٥) \"شرح ثلاثيات البخاري\":\nذكره سزكين في \"تاريخ التراث العربي\" ١/ ٢٤٩.\n(١٦) \"النكت على صحيح البخاري\":\nذكر سزكين ١/ ٢٣٦ أنه مختصر من \"فتح الباري\" أعده المصنف نفسه.\nوهذا الكتاب والذي قبله لم يذكرهما السخاوي! والله أعلم.\n٨٢ - \"تيسير منهل القاري في تفسير مشكل البخاري\":\nمؤلفه: محمد بن محمد بن يوسف بن يحيى، ناصر الدين المنزلي الشافعي، سبط سويدان، وبه يشهر، فيقال له ابن سويدان، توفي سنة اثنتين وخمسين وثمانمائة (^١).\nذكره بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٦٩ وأخطأ في اسمه فقال: (موسى)، بدل: (يوسف)، وقال (الحنبلي) بدل (المنزلي)! وأفاد أنه ألفه سنة ست وأربعين وثمانمائة. وسزكين في \"تاريخ التراث العربي\" ١/ ٢٣٤ وذكرا أن للكتاب نسخة في الإسكوريال ثاني برقم (١٦١٦)، وزاد سزكين أنها بخط المؤلف. والله أعلم.\nوذكره أصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١.\n٨٣ - \"عمدة القاري شرح صحيح البخاري\":\nمؤلفه: محمود بن أحمد بن موسى بن أحمد بن حسين بن يوسف بن محمود الحلبي ثم القاهري، الحنفي، المعروف بالعيني، بدر الدين،\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٤/ ٣٦٨ (٩٢)، و\"الأعلام\" ٧/ ٤٧، و\"معجم المؤلفين\" ٣/ ٧٠٠ (١٥٩٠٤).","vol":"1","page":156},{"text":"فقيه أصولي مفسر محدث، توفي سنة خمس وخمسين وثمانمائة (^١).\nوهذا الشرح مطبوع في عشرين مجلدًا من القطع الكبير، ويمتاز -مع ما عليه من مؤاخذات وانتقادات- بأمور منها: تنظيم الشرح والتعليق على الحديث، وغالبًا ما يقسم الشرح إلى فقرات معنونًا كل فقرة، فيبدأ ببيان تعلق الحديث أو الآية بالترجمة، ثم ببيان رجال ورواة الحديث، ثم ذكر المواضع التي تكرر فيها الحديث، وبيان اللغة والإعراب، ثم بيان معنى الحديث العام، وهكذا.\nأيضًا يمتاز ببسط كثير من المسائل النحوية واللغوية، وأيضًا بسط كثير من المسائل الفقهية.\nأما الذي انتقد عليه، فقال السخاوي في \"الضوء اللامع\" ٥/ ٦٣:\nاستمد العيني في \"عمدة القاري\" من شرح شيخنا -يقصد الحافظ- بحيث ينقل الورقة بكمالها، وربما اعترض. وبهذا الكلام صرح الحافظ نفسه في مقدمة \"انتقاض الاعتراض\" ١/ ٢٦.\nوكذلك من يطالع شرحنا هذا يجد العيني ينقل منه الصفحات الطوال، بل الأبواب بتمامها دون عزو ولا نسبة إلى مخترعه، والله أعلم.\n٨٤ - \"مفتاح القاري لجامع البخاري\":\nمؤلفه: حسين بن عبد الرحمن بن محمد بن علي بن أبي بكر، ابن الشيخ الكبير علي الأهدل، ابن عمر بن محمد بن سليمان بن عبيد بن عيسى بن علوي بن محمد بن حمحام بن عدي بن الحسن بن الحسين بن زيد العابدين -ويقال له: عيون- ابن علي بن الحسين بن\n_________\n(^١) انظر ترجمته في: \"بغية الوعاة\" ٢/ ٢٧٥ (١٩٦٧)، و\"شذرات الذهب\" ٧/ ٢٨٦، و\"معجم المؤلفين\" ٣/ ٧٩٧ (١٦٥٣٥).","vol":"1","page":157},{"text":"علي بن أبي طالب، البدر، أبو محمد، وأبو علي الحسني نسبًا وبلدًا، الشافعي، الأشعري، توفي سنة خمس وخمسين وثمانمائة (^١).\nهذا الشرح ذكره السخاوي في \"الضوء اللامع\" فقال: وألف حواشي على البخاري انتقاها من الكرماني مع زيادات وسماها \"مفتاح القاري\".\nوذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٤ وسماه \"مصباح القاري\". والبغدادي في \"إيضاح المكنون\" ٢/ ٥٢٧، وكحالة في \"معجم المؤلفين\".\n٨٥ - \"تعليقة النويري على البخاري\":\nمؤلفه: محمد بن محمد بن محمد بن علي بن محمد بن إبراهيم بن عبد الخالق، المحب، أبو القاسم بن الفاضل الشمس النويري الميموني القاهري المالكي، توفي سنة سبع وخمسين وثمانمائة (^٢).\nذكر هذا الكتاب حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٠ وقال: وهو شرح مواضع منه.\nوالبغدادي في \"هدية العارفين\" ٢/ ١٩٩، وسزكين في \"تاريخ التراث العربي\" ١/ ٢٣٧ وأن له نسخة في صائب بأنقرة.\n٨٦ - \"تلخيص أبي الفتح لمقاصد الفتح\":\nمؤلفه: أبو الفتح، محمد بن أبي بكر بن الحسين بن عمر بن\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٢/ ٦٣ (٥٥٧)، و\"معجم المؤلفين\" ١/ ٦١٤ (٤٦٣٦).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ٤/ ٣٠٧ (٥٩٨)، و\"شذرات الذهب\" ٧/ ٢٩٢، و\"شجرة النور الزكية\" (٨٦٩).","vol":"1","page":158},{"text":"محمد بن يونس بن أبي الفخر بن عبد الرحمن بن نجم بن طولون المراغي القاهري الأصل، المدني، الشافعي، يعرف بابن المراغي، توفي سنة تسع وخمسين وثمانمائة (١).\nوهذا الكتاب قام فيه مؤلفه باختصار \"فتح الباري\" للحافظ ابن حجر، ذكره السخاوي في \"الضوء اللامع\" وقال: في نحو أربع مجلدات.\nوالسيوطي في \"نظم العقيان\"، وحاجي خليفة ١/ ٥٤٨، والبغدادي في \"هدية العارفين\" ٢/ ٢٠٠، والزركلي في \"الإعلام\"، وكحالة في \"معجم المؤلفين\" ٣/ ٢٦٢ (١٣٠٦٥).\n٨٧ - \"مختصر شرح سبط ابن العجمي\":\nمؤلفه: محمد بن محمد بن عبد الرحمن بن علي بن يوسف بن منصور، الكمال أبو محمد بن الشمس بن التاج بن النور، القاهري الشافعي، إمام الكاملية هو وأبوه وجده وجد أبيه، ويعرف بابن إمام الكاملية، توفي سنة أربع وسبعين وثمانمائة (^٢).\nوهذا الكتاب ذكره السخاوي في \"الضوء اللامع\"، وحاجي خليفة في \"كشف الظنون\" ١/ ٥٤٧، وكحالة في \"معجم المؤلفين\".\n٨٨ - \"شرح السلامي\":\nمؤلفه: محمد بن إبراهيم بن محمد بن عبد الله بن يوسف بن يونس،\n_________\n١١) انظر ترجمته في: \"الضوء اللامع\" ٣/ ٤٣٥، و\"نظم العقيان\" (١٣٥)، و\"الأعلام\" ٦/ ٥٨.\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ٤/ ٢٠٨، و\"معجم المؤلفين\" ٣/ ٦٥١ (١٥٦٣٣).","vol":"1","page":159},{"text":"السلامي، وقيل: السلابي -بالباء- البيري الأصل، الحلبي، أبو عبد الله الشافعي، شمس الدين، توفي سنة تسع وسبعين وثمانمائة (^١).\nذكره بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٣ وسمى مؤلف الشرح محمود، بدل محمد، وأفاد أن له نسخة في آيا صوفيا (٦٨٨ - ٦٨٩).\nوذكر في \"الفهرس الشامل للتراث\" ١/ ٥٦٩.\n٨٩ - \"التوضيح للأوهام الواقعة في الصحيح\":\nمؤلفه: أحمد بن إبراهيم بن محمود -وقيل: محمد- ابن خليل الطرابلسي الأصل، ثم الحلبي المولد والدار، الشافعي، أبو ذر، البرهان، موفق الدين، ابن البرهان الحلبي، صاحب \"التلقيح\" -المتقدم- ويعرف أيضًا بسبط ابن العجمي، كأبيه. توفي سنة أربع وثمانين وثمانمائة (^٢).\nوهذا الشرح ذكره السخاوي في \"الضوء اللامع\" وقال: وأفرد مبهمات البخاري، وكذا إعرابه، بل جمع عليه تعليقًا لطيفًا لخصه من الكرماني والبرماوي و\"فتح الباري\"، وآخر أخصر منه.\nوذكره أيضًا حاجي خليفة ١/ ٥٥٣، والبغدادي في \"هدية العارفين\" ١/ ١٣٤، والزركلي وكحالة.\nوذكره بروكلمان ٣/ ١٧٠ باسم: \"الدر في شرح البخاري\"! ولعله تحريف وذكر أن له نسخة في القاهرة ثاني ١/ ١٢٥.\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٣/ ٣١١، و\"هدية العارفين\" ٢/ ٢٠٨، و\"الأعلام\" ٦/ ١٤٧، و\"معجم المؤلفين\" ٣/ ٣٩ (١١٥٣٣).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ١/ ٩٤، و\"الأعلام\" ١/ ٨٨، و\"معجم المؤلفين\" ١/ ٩٠ (٦٨٥).","vol":"1","page":160},{"text":"وكذا سزكين ١/ ٢٣٧ على الصواب.\n٩٠ - \"مواهب الجليل على شرح صحيح الإمام محمد بن إسماعيل\":\nمؤلفه: يحيى بن أحمد بن عبد السلام بن رحمون الشرف، أبو زكريا بن الشهاب أبي العباس القسنطيني، المغربي، المالكي، نزيل القاهرة ثم مكة، المعروف بالعلمي بضم العين وفتح اللام، وربما سكنت، نسبة فيما قاله للسخاوي -في \"الضوء اللامع\"- إلى العلم.\nتوفي عصر يوم الإثنين رابع ربيع الثاني سنة ثمان وثمانين وثمانمائة (^١).\nذكره السخاوي فقال: بلغني أنه كتب على البخاري. ومخلوف في \"الشجرة\" وقال أنه توفي في ربيع الأول! والله أعلم.\nوالزركلي في \"الأعلام\"، وكحالة في \"المعجم\"، والكاندهلوي في \"لامع الدراري\" كما في مقدمة \"عمدة القاري\" ١/ ٢٩، وأصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧٠. وهم الذين ذكروه بهذا الاسم.\n٩١ - \"شرح البكري\":\nمؤلفه: محمد بن عبد الرحمن بن أحمد بن محمد بن أحمد بن محمد بن أحمد بن محمد بن عوض بن عبد الخالق بن عبد المنعم بن يحيى بن موسى بن الحسن بن عيسى بن عشبان بن عيسى بن شعبان بن داود بن محمد بن نوح بن طلحة بن عبد الله بن محمد بن عبد الرحمن بن أبي بكر الصديق، الجلال، أبو البقاء بن العز أبي الفضل بن الزين أبي العباس بن ناصر الدين بن البكري، الدهروظي\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٥/ ١١٦ (٩٤١)، و\"شجرة النور الزكية\" (٩٨٠)، و\"الأعلام\" ٨/ ١٣٩، و\"معجم المؤلفين\" ٤/ ٨٦ (١٧٩٦٣).","vol":"1","page":161},{"text":"ّثم المصري، ثم القاهري، الشافعي، توفي سنة إحدى وتسعين وثمانمائة (^١).\nذكره السخاوي في \"الضوء اللامع\" فقال: وشرع في شرح على البخاري. وذكره أيضًا حاجي خليفة في \"كشف الظنون\" ١/ ٥٥١، والزركلي في \"الأعلام\".\n٩٢ - \"شرح السلماسي\":\nمؤلفه: إبراهيم بن عبد الله بن أبي أيوب الصدر أبو الفضل بن الشرف أبي القاسم السلماسي ثم التبريزي، الشافعي، ويعرف بالزنهاري نسبة لبعض المعتقدين، لم أعرف له تاريخ وفاة، إلا أنه كان حيًّا سنة ست وثمانين وثمانمائة (^٢)؛ فقال السخاوي في \"الضوء اللامع\": لقيني بمكة في موسم سنة لست وثمانين عقب الحج.\nوقال سزكين في \"تاريخ التراث العربي\" ١/ ٢٤١: عاش في فترة لا تتجاوز القرن العاشر الهجري.\nوالشرح هذا ذكره سزكين ١/ ٢٤١ وذكر أن له نسخة في جار الله ٣٤٤ (١/ ٣٦٦) ورقة في القرن العاشر الهجري. وقال: السلمسي، بدل: السلماسي.\nوذكر أيضًا في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٩.\n٩٣ - \"المنطق الفصيح في ختم الصحيح\":\nمؤلفه: أحمد بن محمد بن محمد، الدمشقي، الصالحي،\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٣/ ٥١٤ (٧٣٤)، و\"هدية العارفين\" ٢/ ٢١٤، و\"الأعلام\" ٦/ ١٩٤، و\"معجم المؤلفين\" ٣/ ٣٩٠ (١٣٩٣٠).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ١/ ٤٣.","vol":"1","page":162},{"text":"الشافعي، المعروف بابن شكم، توفي سنة ثلاث وتسعين وثمانمائة (^١).\nذكر في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧٠: شرحه ابن شكم بعنوان \"المنطق الفصيح في ختم الصحيح\". فلا أدري أهو شرح كما هو في صدر الكلام، أم هو ختمة للصحيح كسائر الختمات، والله أعلم.\n٩٤ - \"شرح ابن العيني\":\nمؤلفه: عبد الرحمن بن أبي بكر بن محمد، الزين بن العز، زين الدين، ابن العيني، الدمشقي، الحنفي، توفي سنة ثلاث وتسعين وثمانمائة (^٢).\nذكر هذا الشرح حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٣ فقال: وهو في ثلاثة مجلدات، كتب \"الصحيح\" على هامشه.\n٩٥ - \"الكوثر الجاري إلى رياض البخاري\":\nمؤلفه: أحمد بن إسماعيل بن عثمان بن أحمد بن رشيد بن إبراهيم، شرف الدين، ثم دعي شهاب الدين، الشهرزوري الهمداني التبريزي الكوراني، ثم القاهري عالم بلاد الروم، توفي سنة ثلاث -وقيل أربع- وتسعين وثمانمائة (^٣).\n_________\n(^١) انظر ترجمته في: \"هدية العارفين\" ١/ ١٣٣، و\"معجم المؤلفين\" ١/ ٢٩٢ (٢١٢٥).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ٢/ ٢١٦، و\"الأعلام\" ٣/ ٣٠٠، و\"معجم المؤلفين\" ٢/ ٨٥ (٦٧٩٣).\n(^٣) انظر ترجمته في: \"الضوء اللامع\" ١/ ١١٤، و\"الأعلام\" ١/ ٩٧، و\"معجم المؤلفين\" ١/ ١٠٤ (٧٨٣).","vol":"1","page":163},{"text":"وهذا الشرح ذكره السخاوي في \"الضوء اللامع\" دون تسمية، فقال: بلغني أنه عمل تفسيرًا وشرحًا على البخاري.\nوذكره بهذا الاسم المتقي الغزي في \"الطبقات السنية في تراجم الحنفية\" ص (٨٣)، وحاجي خليفة ١/ ٥٥، والبغدادي في \"هدية العارفين\" ١/ ١٣٥، والزركلي وكحالة، وكذا بروكلمان ٣/ ١٧٠، وسزكين ١/ ٢٣٧ وذكرا أن له نسخًا في بعض المكتبات.\n٩٦ - \"المنهل الجاري المجرد من فتح الباري شرح الجامع الصحيح للبخاري\":\nمؤلفه: محمد بن محمد بن عبد الله بن خيضر بن سليمان بن داود بن فلاح بن حميد، الدمشقي، القاضي قطب الدين -الرملي الشافعي، الخيضري، وخيضِر بكسر الضاد، توفي بالقاهرة في ربيع الأول سنة أربع وتسعين وثمانمائة (^١).\nذكره حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٥ فقال: وجرد الشيخ قطب الدين محمد بن محمد الخيضري من \"فتح الباري\" أسئلة مع الأجوبة، وسماها \"المنهل الجاري\" وذكره أيضًا البغدادي في \"هدية العارفين\" ٢/ ٢١٦.\n٩٧ - \"شرح السنوسي\":\nمؤلفه: محمد بن يوسف بن عمر بن شعيب السنوسي، التلمساني، الحسني من جهة الأم، أبو عبد الله، عالم تلمسان في عصره وصالحها،\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٤/ ٢٩٦ (٥٦٦)، و\"نظم العقيان\" (١٧٠)، و\"الدارس في تاريخ المدارس\" للنعيمي ١/ ٣، و\"معجم المؤلفين\" ٣/ ٦٥٤ (١٥٦٥٠).","vol":"1","page":164},{"text":"توفي سنة خمس وتسعين وثمانمائة (^١).\nذكره عبد الحي الكتاني في \"فهرس الفهارس\" ٢/ ٩٩٩ فقال: له شرح عجيب على البخاري، لم يكمله، وحاشية لطيفة على مشكلاته.\nوذكره أيضًا الزركلي في \"الأعلام\"، ومخلوف في \"الشجرة\" وقال: وصل فيه إلى باب: من استبرأ لدينه.\nوالشيخ محمد زكريا الكاندهلوي في \"لامع الدراري\" كما في مقدمة \"عمدة القاري\" ١/ ٢٧ وذكر أن شرحه هذا مختصر لتنقيح الزركشي، والله أعلم، وذكر له أيضًا \"شرح مشكلات البخاري\" في كراستين.\n٩٨ - \"شرح النعماني\":\nمؤلفه: إبراهيم بن علي بن أحمد بن بركة بن علي بن أبي بكر بن المكرم، برهان الدين، المصري، الشافعي، النعماني، توفي سنة ثمان وتسعين وثمانمائة (^٢).\nقال السخاوي في \"الضوء اللامع\": شرع في الجمع بين شرح الحافظ ابن حجر والعيني على البخاري، فكتب منه جملة مع إضافة حاصل ما اشتمل عليه \"انتقاض الاعتراض\".\nوذكر هذا الشرح أيضًا حاجي خليفة في \"كشف الظنون\" ١/ ٥٥١ فقال: وشرح برهان الدين إبراهيم النعماني إلى أثناء الصلاة، ولم يفِ بما التزمه.\n_________\n(^١) انظر ترجمته في: \"هدية العارفين\" ٢/ ٢١٦، و\"شجرة النور الزكية في طبقات المالكية\" (٩٨٤)، و\"الأعلام\" ٧/ ١٥٤، و\"معجم المؤلفين\" ٣/ ٧٨١ (١٦٤٥١)، ٣/ ٧٨٦ (١٦٤٧٥).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ١/ ٣٦، و\"الأعلام\" ١/ ٥٣.","vol":"1","page":165},{"text":"وذكره أيضًا الزركلي في \"الأعلام\".\nوقال بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٠: وكتب ابن حجر \"انتقاض الاعتراض\"، وكتب عليه إبراهيم بن علي الشافعي النعماني كتاب \"المزيد\"، الجزء الخامس منه في الإسكوريال ثاني (١٤٥٦). اهـ بتصرف.\nوكذا سزكين في \"تاريخ التراث\" ١/ ٢٣٦ وأفاد أن هذا الجزء الموجود عدد ورقاته مائة وثمانية وثلاثون ورقة.\n٩٩ - \"البارع الفصيح في شرح الجامع الصحيح\":\nمؤلفه: محمد بن علي بن خلف الأحمدي، المصري الشافعي، نزيل المدينة، أبو البقاء، لم أظفر له بتاريخ وفاة، وإنما قيل: إنه كان حيًّا في سنة تسع وتسعمائة، أي ما توفي إلا بعدها (^١).\nوهذا الشرح ورد بهذا الاسم في كتاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٨.\nوذكره سزكين في \"تاريخ التراث العربي\" ١/ ٢٣٧ وذكر أن له نسخة في \"فيض الله\" (٢٦٩) و\"القاهرة\"، \"مجموع\" (٥٢١) وسماه: \"الباري الفصيح في الجامع الصحيح\".\nوذكره حاجي خليفة ١/ ٥٥١ وقال: وهو شرح كبير ممزوج وكان ابتدأ تأليفه في شعبان سنة تسع وتسعمائة، أوله: الحمد لله الواجب الوجود … إلخ، ذكر أنه جعله كـ \"الوسيط\"، برزخًا بين \"الوجيز\" و\"البسيط\"، ملخصًا من شروح المتأخرين كالكرماني وابن حجر والعيني.\nوذكره البغدادي في \"هدية العارفين\" ٢/ ٢٢٤ دون تسمية وقال: بدأ\n_________\n(^١) انظر ترجمته في: \"الأعلام\" ٦/ ٢٨٩، و\"معجم المؤلفين\" ٣/ ٥١٠ (١٤٧٠٦).","vol":"1","page":166},{"text":"فيه سنة تسع وتسعمائة.\nوذكره الزركلي في \"الأعلام\"، وكحالة في \"معجم المؤلفين\" دون تسمية أيضًا.\n١٠٠ - \"التوشيح شرح الجامع الصحيح\":\nمؤلفه: عبد الرحمن بن الكمال أبي بكر بن محمد بن سابق الدين أبي بكر بن الفخر عثمان بن ناظر الدين محمد بن سيف الدين خضر بن نجم الدين أبي الصلاح أيوب بن ناصر الدين محمد بن الشيخ همام الدين همام الخضيري، العلامة المشهور في الآفاق، جلال الدين السيوطي، أو الأسيوطي.\nتوفي سنة إحدى عشر وتسعمائة (^١).\nوهذا الكتاب طبع بتحقيق رضوان جامع رضوان، في عشرة مجلدات، طبع مكتبة الرشد وشركة الرياض.\nويعد من الشروح المختصرة، اقتصر فيه مصنفه على بعض النقولات خاصة من \"فتح الباري\"، وذكر معاني بعض الألفاظ.\nوبعض التعليقات اللطيفة على بعض كلمات الحديث، وفي بعض الأحيان يتطرق لذكر اختلافات نسخ \"الصحيح\".\nوذكر بروكلمان في \"تاريخه\" ٣/ ١٧١ أن على هذا الشرح تعليقات في (برلين ١٢١٦).\nوذكر حاجي خليفة في \"كشف الظنون\" ١/ ٥٥٠ أن للسيوطي أيضًا\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ٢/ ٢١٣، و\"طبقات المفسرين\" للأدنوى (٤٨٢)، و\"شذرات الذهب\" ٨/ ٥١، و\"الأعلام\" ٣/ ٣٠١، و\"معجم المؤلفين\" ٢/ ٨٢ (٦٧٩٢).","vol":"1","page":167},{"text":"\"الترشيح ولم يتم\".\n١٠١ - \"شرح غريب البخاري\":\nمؤلفه: محمد بن أحمد بن عبد الله، اليفرني، الفاسي، المغربي، المؤرخ، المالكي، أبو عبد الله، المشهور بالمكناسي، توفي سنة سبع وقيل: ثمان عشرة وتسعمائة (^١).\nذكر هذا الكتاب أصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١.\n١٠٢ - \"إرشاد اللبيب إلى مقاصد حديث الحبيب\":\nمؤلفه: محمد بن أحمد بن محمد بن محمد بن علي بن غازي، أبو عبد الله، المغربي، المكناسي، المالكي، الشهير بابن غازي، توفي سنة تسع عشرة وتسعمائة (^٢).\nذكره البغدادي في \"إيضاح المكنون\" ١/ ٦٢، وفي \"هدية العارفين\" ٢/ ٢٢٦ ومنه سقت اسم المؤلف.\nومخلوف في \"الشجرة\" فقال: له تآليف منها تقييد نبيل على البخاري.\nوعبد الحي الكتاني في \"فهرس الفهارس\" ٢/ ٨٩١ فقال: ألف في الحديث حاشية على البخاري في أربع كراريس. وهي أنزل تواليفه، واستنبط من حديث: \"أبا عمير ما فعل النغير\" مائتى فائدة.\n_________\n(^١) انظر ترجمته في: \"شجرة النور الزكية\" (١٠٢٥)، و\"الأعلام\" ٦/ ٢٣٩، و\"معجم المؤلفين\" ٣/ ٧٨ (١١٨٣٤).\n(^٢) انظر ترجمته في: \"هدية العارفين\" ٢/ ٢٢٦، و\"شجرة النور الزكية\" (١٠٢٩)، و\"معجم المؤلفين\" ٣/ ١٠٧ (١٢٠٣٠).","vol":"1","page":168},{"text":"ثم قال: وتعليقه على الصحيح في نحو ثماني كراريس في القالب الرباعي، سماه \"إرشاد اللبيب إلى مقاصد حديث الحبيب\" قال في أوله: أودعته نكتًا يخف حملها، ويسهل إن شاء الله تناولها ونقلها، انتقيتها من كلام شراح البخاري، قال: وجعلته كالتكملة لتنقيح الزركشي، فلا أذكر غالبًا إلا ما أغفله.\nوذكره أيضًا أصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧٠.\n١٠٣ - \"إرشاد الساري على صحيح البخاري\":\nمؤلفه: أحمد بن محمد بن أبي بكر بن عبد الملك بن الزين أحمد بن الجمال محمد بن الصفي محمد بن المجد حسين بن التاج علي، القسطلاني الأصل، المصري الشافعي، ويعرف بالقسطلاني، أبو العباس، شهاب الدين، توفي سنة ثلاث وعشرين وتسعمائة (^١).\nوهذا الشرح مطبوع في اثني عشر مجلدًا، بحاشيته \"تحفة الباري\" لزكريا الأنصاري.\nوهو من الشروح النفيسة لـ\"صحيح البخاري\" حتى قال العيدروس في \"النور السافر في أهل القرن العاشر\" -فيما نقله عنه الكتاني في \"فهرس الفهارس\"-: لعله أجمع شروح البخاري وأحسنها.\nثم قال الكتاني: وكان بعض شيوخنا يفضله على جميع الشروح من حيث الجمع وسهولة الأخذ والتكرار والإفادة، وبالجملة فهو للمدرس أحسن وأقرب من \"فتح الباري\" فمن دونه، ولابن الطيب الشركسي\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ١/ ٢٤١، و\"شذرات الذهب\" ٨/ ١٢١، و\"فهرس الفهارس\" ٢/ ٩٦٧ (٥٤٦)، و\"الأعلام\" ١/ ٢٣٢، و\"معجم المؤلفين\" ١/ ٢٥٤ (١٨٢٨).","vol":"1","page":169},{"text":"عليه حاشية في مجلدين، واختصره الشمس الحضيكي السوسي، عندي منه المجلد الثاني. اهـ.\nوليعلم أن للقسطلاني أعمالًا أخرى على \"صحيح البخاري\"، من ذلك اختصار \"إرشاد الساري\" ولم يكمله، ذكر ذلك الكتاني.\nوله أيضًا \"الدراري في ترتيب أبواب البخاري\" ذكره كحالة.\nفائدة: ذكر البغدادي في \"هدية العارفين\" ١/ ١٩٥ أن لحمد الله الأنقرهوي كتابًا في فهرسة \"إرشاد الساري\"، سماه \"النجوم الدراري إلى إرشاد الساري في فهرسة شرح البخاري\" للقسطلاني.\n١٠٤ - \"منحة الباري بشرح صحيح البخاري\" أو \"تحفة الباري بشرح صحيح البخاري\":\nمؤلفه: زكريا بن محمد بن أحمد بن زكريا الأنصاري السنيكي القاهرة الأزهري الشافعي، زين الدين، أبو يحيى، توفي سنة ست وعشرين وتسعمائة (^١).\nوهذا الشرح مطبوع في عشرة مجلدات، بعناية: سليمان بن دريع العازمي، بالتعاون مع مركز الفلاح للبحوث العلمية. طبع مكتبة الرشد.\nوالكتاب أشبه بالشرح اللغوي، فهو في الغالب يهتم بضبط ألفاظ وكلمات \"الصحيح\" مع الإشارة إلى اختلاف هذِه الألفاظ في نسخ \"الصحيح\" المتعددة، ويهتم أيضًا بنسبته أسماء الرواة المهملين.\n١٠٥ - \"معونة القاري لصحيح البخاري\".\nمؤلفه: علي بن محمد بن محمد بن محمد بن خلف بن جبريل،\n_________\n(^١) انظر ترجمته في: \"شذرات الذهب\" ٨/ ١٣٤، و\"معجم المؤلفين\" ١/ ٧٣٣ (٥٤٨٠).","vol":"1","page":170},{"text":"المنوفي المصري مولدًا، الشاذلي طريقة وبها يعرف، نور الدين، أبو الحسن المالكي، الإمام الجليل الفقيه، صاحب التصانيف، توفي سنة تسع وثلاثين وتسعمائة (^١).\nذكره بهذا الاسم الزركلي في \"الأعلام\" وقال: مخطوط في مجلد ضخم، فرغ من تأليفه في رمضان سنة إحدى وعشرين وتسعمائة، رأيته في خزانة الرباط (١٩١٢ كتاني) وعليه اسم مصنفه: علي بن محمد بن علي المالكي. اهـ.\nوأصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١، وسزكين في \"تاريخ التراث العربي\" ١/ ٢٤٠ باسم \"مئونة القاري\"- ولعله تصحيف- وذكر له نسخًا.\nوأشار إليه كل من مخلوف في \"الشجرة\"، وكحالة في \"المعجم\" فقالا: له شرحان على البخاري.\n١٠٦ - \"صيانة القاري عن الخطأ واللحن في البخاري\":\nمؤلفه: المنوفي المتقدم.\nذكره بهذا الاسم الزركلي في \"الأعلام\" ٥/ ١١ وقال: ذكره صاحب \"نيل الابتهاج\".\nوأشار إليه مخلوف في \"شجرة النور الزكية\" ص ٢٧٢، وكحالة في \"معجم المؤلفين\" ٢/ ٥٢٤ (١٠١٠٢).\n١٠٧ - \"شرح الدلجي\":\nمؤلفه: محمد بن محمد بن محمد بن أحمد، شمس الدين،\n_________\n(^١) انظر ترجمته في: \"هدية العارفين\" ١/ ٧٤٣، \"شجرة النور الزكية\" (١٠٠٧)، و\"الأعلام\" ٥/ ١١، و\"معجم المؤلفين\" ٢/ ٥٢٤ (١٠١٠٢).","vol":"1","page":171},{"text":"أبو عبد الله، العثماني، الشافعي، الدلجي، توفي سنة سبع -وقيل: تسع-وأربعين وتسعمائة، وقيل: سنة خمسين وتسعمائة (^١).\nذكر هذا الشرح حاجي خليفة في \"كشف الظنون\" ١/ ٥٥١ وقال: كتب قطعة منه. وكذا ذكره البغدادي في \"هدية العارفين\" ٢/ ٢٣٧، وكحالة.\n١٠٨ - \"شرح الحديث الأول من الجامع الصحيح للبخاري\":\nمؤلفه: عيسى بن محمد بن عبد الله -وقيل: عبيد الله- بن محمد السيد الشريف العلامة المحقق المدقق الفهامة، أبو الخير، قطب الدين، الحسني، الحسيني، الإيجي، الشافعي الصوفي، المعروف بالصفوي؛ نسبة إلى جده لأمه السيد صفي الدين والد الشيخ معين الدين الإيجي صاحب التفسير، توفي سنة ثلاث، -وقيل: خمس- وخمسين وتسعمائة (^٢).\nذكره الزركلي في \"الأعلام\" وأشار إلى أنه رسالة مخطوطة، وذكر أيضًا في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧٠.\n١٠٩ - \"شرح السفيري\":\nمؤلفه: شمس الدين محمد بن الشيخ زين الدين عمر بن ولي الله الشيخ شهاب الدين أحمد، السفيري الحلبي، الشافعي، الإمام العلامة، اختلف في سنة وفاته، فورخ ابن العماد الحنبلي وفاته سنة ست وخمسين وتسعمائة، وتبعه الزركلي، وورخها البغدادي في\n_________\n(^١) انظر ترجمته في: \"شذرات الذهب\" ٨/ ٢٧٠، و\"معجم المؤلفين\" ٣/ ٦٧٠ (١٥٧٦٤).\n(^٢) انظر ترجمته في: \"الكواكب السائرة بأعيان المائة العاشرة\" ص ٣٣٤، و\"شذرات الذهب\" ٨/ ٢٩٧، و\"هدية العارفين\" ١/ ٨١٠، و\"الأعلام\" ٥/ ١٠٨، و\"معجم المؤلفين\" ٢/ ٥٩٨ (١٠٦٤١).","vol":"1","page":172},{"text":"\"الهدية\" سنة تسع وثلاثين وتسعمائة، وأفاد أنه تلميذ السيوطي.\nأما كحالة فأبهم القول فقال في \"المعجم\": كان حيًّا سنة تسع وثلاثين وتسعمائة. (^١)\nذكر هذا الشرح الزركلي في \"الأعلام\" وأفاد أن منه مجلدين مخطوطين في التيمورية.\nوكحالة في \"معجم المؤلفين\"، وأصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٩.\nوذكره بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٢ وأن منه نسخة في برلين (١٢١٢)، والإسكندرية (٣١) حديث. وسزكين في \"تاريخ التراث العربي\" ١/ ٢٤٠ وقال: الصفيري، بدل: السفيري، وهو خطأ.\n١١٠ - \"ضوء الساري في شرح صحيح البخاري\" أو \"فيض الباري في شرح غريب صحيح البخاري\":\nمؤلفه: عبد الرحيم بن عبد الرحمن بن أحمد بن حسن بن داود بن سالم بن معالي، ابن الموفق أبي ذر بن الشهاب، بدر الدين، أبو الفتح، العباسي الحموي الأصل، القاهري الدمشقي الشافعي، توفي سنة ثلاث وستين وتسعمائة (^٢).\nذكر هذا الشرح حاجي خليفة في \"كشف الظنون\" ١/ ٥٥١ دون تسمية وقال: رتبه على ترتيب عجيب وأسلوب غريب، فوضعه كما\n_________\n(^١) انظر ترجمته في: \"شذرات الذهب\" ٨/ ٣١١، و\"هدية العارفين\" ٢/ ٢٣٤، و\"الأعلام\" ٦/ ٣١٧، و\"معجم المؤلفين\" ٣/ ٥٥٦ (١٤٩٩٣).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ٢/ ٢٨٢، و\"شذرات الذهب\" ٨/ ٣٣٥، و\"الأعلام\" ٣/ ٣٤٥، و\"معجم المؤلفين\" ٢/ ١٣١ (٧١٠٦).","vol":"1","page":173},{"text":"قال في ديباجته على منوال مصنف ابن الأثير، وبناه على مثال \"جامعه\" وجرده من الأسانيد راقمًا على هامشه بإزاء كل حديث حرفًا أو حروفًا يعلم بها من وافق البخاري على إخراج ذلك الحديث من أصحاب الكتب الخمسة، جاعلًا إثر كل كتاب منه بابًا لشرح غريبه، واضعًا للكلمات الغريبة بهيئتها على هامش الكتاب موازيًا لشرحها، وقرظ له عليه البرهان بن أبي شريف وعبد البر بن شحنة والرضى الغربي.\nوذكره ابن العماد وقال: أهدى هذا الشرح للسلطان بايزيد، فكافأه السلطان.\nوكذا ذكره البغدادي في \"هدية العارفين\" ١/ ٥٦٣، وكحالة في \"معجم المؤلفين\" جميعًا دون تسمية.\nوذكره سزكين ١/ ٢٤٠ بهذين الاسمين، وأنهما اسمان لكتاب واحد، وذكر له عدة نسخ في بعض المكتبات، وكذا ذكره الزركلي في \"الأعلام\" بالاسم الثاني.\n١١١ - \"بداية القاري في ختم صحيح البخاري\":\nمؤلفه: محمد بن سالم بن علي، الشيخ الإمام العلامة، شيخ الإسلام، بقية السلف الكرام، ناصر الدين الطبلاوي، الشافعي، توفي بمصر، عاشر جمادى الآخرة سنة لست وستين وتسعمائة (^١).\nذكره البغدادي في \"إيضاح المكنون\" ١/ ١٦٨، وفي \"هدية العارفين\".\n_________\n(^١) انظر ترجمته في: \"الكواكب السائرة\" ص (٢١٨)، و\"شذرات الذهب\" ٨/ ٣٤٨، و\"هدية العارفين\" ٢/ ٢٤٧، و\"الأعلام\" ٦/ ١٣٤، و\"معجم المؤلفين\" ٣/ ٣١٠ (١٣٣٩٤).","vol":"1","page":174},{"text":"والزركلي وقال: نسخة خطية بخطه في دار الكتب المصرية (١: ٩٢).\nوكحالة في \"المعجم\" وبروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٢ وقال: سليم، بدل: سالم، وهو خطأ، وورخ وفاته سنة تسع وستين وتسعمائة، وهو خطأ، إنما هو سنة ست، وذكر له نسخة في جاريت (١٣٥٣)، والقاهرة أولى (١: ٢٧٥).\nوذكر في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧٠: شرح الطبلاوي الباب الأخير منه بعنوان \"بداية القاري\" ووقع في \"لامع الدراري\" كما في مقدمة \"عمدة القاري\" ١/ ٢٩:\"هداية القاري\" لمحمد بن سليم بن علي الطبقلاوي، وهو خطأ؛ إنما هو الطبلاوي من غير قاف.\n١١٢ - \"فتح الباري شرح الجامع الصحيح للبخاري\" أو \"فيض الباري شرح الجامع الصحيح للبخاري\":\nمؤلفه: عبد الأول بن ميرعلائي الحُسَيني، الزيدبوري الهندى الحنفي، توفي بدهلي سنة ثمان وستين وتسعمائة (^١).\nذكره البغدادي في \"هدية العارفين\" بالاسم الأول. وذُكر في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٩ بالاسم الثاني. والله أعلم.\n١١٣ - \"غاية التوضيح في شرح الجامع الصحيح\":\nمؤلفه: عثمان بن عيسى الحنفي، كذا ذكره البغدادي في \"إيضاح المكنون\" ٢/ ١٣٩، وذكره بروكلمان في \"تاريخ الأدب العربي\"\n_________\n(^١) انظر ترجمته في: \"هدية العارفين\" ١/ ٤٩٣.","vol":"1","page":175},{"text":"٣/ ١٧٣ فقال: \"غاية التوضيح\" لعثمان بن إبراهيم الصديق الحنفي، في المائة العاشرة، المكتب الهندي أول (١٢٩ - ١٣٠)، أصفية (١: ٦٥ رقم ٢٢٠)، بانته (٢: ٤٤٥ رقم ٢٦٢١).\nوسزكين في \"تاريخ التراث العربي\" ١/ ٢٤٠ فقال: \"غاية التوضيح\" تأليف عثمان بن عيسى بن إبراهيم الصديقي الحنفي، المتوفى في نهاية القرن العاشر الهجري. وذكر نحو ما ذكره بروكلمان.\nوذكر أيضًا في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧٠.\nولم أظفر للصديقي هذا بترجمة، والله أعلم.\n١١٤ - \"بغية السامع والقاري بشرح صحيح البخاري\":\nمؤلفه: أبو يوسف، جمال الدين بن عمر بن حسن ليًا، لم أجد بَعْدَ بحثٍ مستقصٍ مَنْ تَرْجَمَهُ، وذكره سزكين في\"تاريخ التراث العربي\" ١/ ٢٤١ وقال: في القرن العاشر الهجري، يوجد مخطوطًا في دار الكتب بالقاهرة، حديث (٢٠٨٩) مجلدان بخط المؤلف، ومنه نسخة برقم (٢٢٩٤٧ ب) انظر فهرس المخطوطات ١/ ١٠٧، ولي الدين (٥٩٩) [٣٦٢٠٣ ورقة] في سنة ٩٧٣ هـ، (٦٠٠) الرابع (٣٤٠) ورقة في سنة (٩٧٤) اهـ.\nوذكر أيضًا في كتاب \"الفهرس الشامل للتراث المخطوط\"١/ ٥٦٩.\n١١٥ - \"الأبحاث التي كالبحر الجاري على آخر حديث في البخاري\":\nمؤلفه: لعله تاج العارفين بن محمد بن علي، البكري، المصري، الشافعي، أبو الوفاء، توفي سنة ثمان، وقيل: سبع وألف (^١).\n_________\n(^١) انظر ترجمته في: \"خلاصة الأثر\" ١/ ٤٧٤، و\"هدية العارفين\" ١/ ٢٤٥، و\"معجم المؤلفين\" ١/ ٤٥٦ (٣٤٣٤).","vol":"1","page":176},{"text":"ذكر هذا الكتاب في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٨: شرح تاج العارفين آخر حديث فيه، وذكروا هذا الاسم، ولم أعرف أيَّ تاج العارفين يريدون، لذا قلت: (لعله) والله أعلم بالصواب.\n١١٦ - \"إفحام المجاري في إفهام البخاري\":\nمؤلفه: عبد القادر بن محمد بن يحيى بن مكرم بن محب الدين بن رضي الدين بن محب الدين بن شهاب الدين بن إبراهيم بن محمد بن إبراهيم بن أبي بكر بن محمد بن إبراهيم بن أبي بكر بن علي بن فارس بن يوسف بن إبراهيم بن محمد بن علي بن عبد الواحد بن موسى بن إبراهيم بن جعفر بن محمد بن علي بن الحسين السبط بن علي بن أبي طالب - ﵁ -، محيي الدين الحسيني المكي الشافعي، المعروف بالمحب الطبري، توفي سنة ثلاث وثلاثين وألف (^١).\nذكره المحبي في \"خلاصة الأثر\" ٢/ ٤٥٩ وقال: له رسائل علمية منها: قطعة على أوائل \"صحيح البخاري\".\nوكذا قال البغدادي في \"هدية العارفين\"، و\"إيضاح المكنون\" ١/ ١٠٨.\n١١٧ - \"شرح الأجهوري\":\nمؤلفه: علي بن زين العابدين محمد بن أبي محمد زين الدين عبد الرحمن بن علي، أبو الإرشاد، نور الدين الأجهوري، بضم الهمزة وسكون الجيم وضم الهاء، نسبة إلى أجهور الورد، قرية بريف مصر، المالكي، شيخ المالكية في عصره بالقاهرة وإمام الأئمة وعلم الإرشاد\n_________\n(^١) انظر ترجمته في: \"خلاصة الأثر في أعيان القرن الحادي عشر\" ٢/ ٤٥٧، و\"هدية العارفين\" ١/ ٦٠٠، و\"معجم المؤلفين\" ٢/ ١٩٧ (٧٥٩٥).","vol":"1","page":177},{"text":"وبركة الزمان، كان محدثًا فقيهًا، توفي سنة ست وستين وألف (^١).\nوشرحه هذا لمختصر البخاري لابن أبي جمرة، ذكره المحبي في \"خلاصة الأثر\" فقال: وألف مجلدًا في الأحاديث التي اختصرها ابن أبي جمرة من البخاري.\nوذكره أيضًا محمد مخلوف في \"شجرة النور الزكية\"، وسزكين في \"تاريخ التراث العربي\" ١/ ٢٤٦ وذكر للكتاب عدة نسخ في بعض المكتبات. وذكره الزركلي في \"الأعلام\" وقال: رأيت نسخة منه في الرباط (٤٤٨ جلاوي).\n١١٨ - \"الخير الجاري شرح صحيح البخاري\":\nمؤلفه: محمد يعقوب الدهلوي.\nذَكَرَ الدهلويَّ هذا عَبْدُ الحيَّ الكتانيُّ في \"فهرس الفهارس\" ١/ ٢٠٥ ضمن ترجمة أخرى، وكذا في ١/ ٣٦٢. وهذا الشرح ذكر في كتاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٩.\nوذكره بهذا الاسم بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٤، وسزكين في \"تاريخ التراث العربي\" ١/ ٢٤١ ونسباه لمحمد يعقوب البنباني، بدل: الدهلوي، وذكرا أنه في القرن الحادي عشر الهجري، وأن له نسخًا في بنكيبور، ورامبور.\nوذكره أصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٩ ونسبوه أيضًا لمحمد يعقوب البنباني!\n_________\n(^١) انظر ترجمته في: \"خلاصة الأثر في أعيان القرن الحادي عشر\" ٣/ ١٥٧، و\"شجرة النور الزكية في طبقات المالكية\" (١١٧٤)، و\"الأعلام\" ٥/ ١٣، و\"معجم المؤلفين\" ٢/ ٥١٠ (١٠٠٠٧).","vol":"1","page":178},{"text":"وذكره محمد زكريا الكاندهلوي في \"لامع الدراري\" كما في مقدمة \"عمدة القاري\" ١/ ٢٨ بهذا الاسم ونسبه ليعقوب اللاهوري، وذكر أنه في ثلاثة مجلدات.\nومحمد يعقوب هذا أو ذاك لم أجد له ترجمة، وذكرتهما معًا للاشتراك في اسم الكتاب، وفي الاسم وهو محمد يعقوب، واختلفا فقط في النسبة، ويبدو -والله أعلم- أنهما واحد.\n١١٩ - \"الضياء الساري على صحيح البخاري\":\nمؤلفه: الإمام المحدث، عبد الله بن سالم بن محمد بن سالم بن عيسى، البصري الأصل، المكي، جمال الدين، توفي بمكة سنة أربع وثلاثين ومائة وألف (^١).\nذكره البغدادي في \"إيضاح المكنون\" ٢/ ٧٥، وفي \"هدية العارفين\" ١/ ٤٨٠ وقال: في ثلاثة مجلدات.\nوصديق بن حسن القنوجي في \"أبجد العلوم\" ٣/ ١٧٧ فقال: له شرح عز أن يلقى في الشروح له مثال، لكن ضاق به الوقت عن الإكمال، سماه \"ضياء الساري\"، وهذا الاسم موافق لعام الشروع في تأليفه وأشار إليه أيضًا في ٣/ ٢٣٩.\nوقال في كتابه \"الحطة في ذكر الصحاح الستة\" وذكره قال: السيد آزاد في \"تسلية الفؤاد\": وله شرح على \"صحيح البخاري\" سار في الأنفس والآفاق سير الروح، ولعمري لقد عز أن يلقى مثله في سائر الشروح، لكن ضاق الوقت عن إكماله وضن الزمان الشحيح بإفاضة\n_________\n(^١) انظر ترجمته في: \"هدية العارفين\" ١/ ٤٨٠، و\"فهرس الفهارس\" ١/ ١٩٣ - ١٩٩، و\"الأعلام\" ٤/ ٨٨، و\"معجم المؤلفين\" ٢/ ٢٤٣ (٧٩٤٥).","vol":"1","page":179},{"text":"نواله، والنسخة التي نسخها الشيخ بيده الشريفة، وهي أصل الأصول للنسخ الشائعة في الآفاق، رأيتها عند مولانا محمد أسعد الحنفي المكي من تلامذة الشيخ تاج الدين المكي ببلدة آركات. أخذ الشيخ عن ولد المصنف، فقلت للشيخ محمد أسعد: هذِه النسخة المباركة حقها أن تكون في الحرمين المكرمين، فقال الشيخ: هذا الكلام حق، ولكن ما فارقتها لفرط محبتي إياها، ثم أرسل الشيخ كتبه من آركات إلى أورنق آباد احتياطًا لما رأى من هيجان الفتنة بتلك البلاد، فوصلت النسخة إلى أورنق آباد، وهي موجودة بها الآن حفظها الله تعالى. اهـ ص (١٩٧).\nوذكره أيضًا عبد الحي الكتاني في \"فهرس الفهارس\" وقال: قال الشمس ابن عقيلة عن شيخه البصري: شرح البخاري وذكر فيه عيون ما في \"فتح الباري\" والكرماني وغيرهما، فهو أبسط من القسطلاني و\"فتح الباري\"، ووصل إلى الثلث ونحوه.\nثم قال: وفي \"النفس اليماني\" [٦٨] للوجيه الأهدل عن الجمال البصري: أن عبد الله بن سالم البصري قرأ \"صحيح البخاري\" في جوف الكعبة المشرفة مرارًا، وأن شرحه على الصحيح عز أن يلقى له مثال، قال: وهذا الاسم كاد أن يكون من قبيل المعمى؛ فإنه موافق لعام الشروع في تأليفه. قال: ومن مناقبه تصحيحه للكتب الستة، ومن أعظمها \"صحيح البخاري\" الذي وجد فيه ما في اليونينية وزيادة، أخذ في تصحيحه وكتابته نحوًا من عشرين سنة. اهـ من \"الفهرس\".\nوذكره الزركلي في \"الأعلام\"، وكحالة، وسزكين في \"تاريخ التراث العربي\" ٢٤١/ ١.","vol":"1","page":180},{"text":"وذكره أصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٨ وذكروا شرحًا آخر لسالم بن عبد الله ترجمته في \"معجم المؤلفين\" ١/ ٧٤٩ (٥٥٧٢) توفي سنة ستين ومائة وألف. والله أعلم.\n١٢٠ - \"الفيض الجاري شرح صحيح البخاري\":\nمؤلفه: إسماعيل بن محمد بن عبد الهادي بن عبد الغني، العجلوني، الجراحي، أبو الفداء، الشافعي، المؤرخ، صاحب الكتاب المشهور \"كشف الخفا\" توفي سنة اثنتين وستين ومائة وألف (^١).\nوهذا الشرح ذكره المرادي في \"سلك الدرر\" فقال: ومن مؤلفات العجلوني الباهرة، وهو أجلها شرحه على البخاري، وقد كتبتُ من مسوداته مائتين واثنتين وتسعين كراسة، وصل فيها إلى قول البخاري: باب: مرجع النبي - ﷺ - من الأحزاب ومخرجه إلى بني قريظة ومحاصرته إياهم، من المغازي، ولو كمل هذا الشرح لكان من نتائج الدهر.\nقلت: أي وصل إلى حديث (٤١١٧ - ٤١٢٤) من الكتاب والباب المذكورين.\nوذكره البغدادي في \"إيضاح المكنون\" ٢/ ٢١٣، وفي \"هدية العارفين\" ١/ ٢٢١، وعبد الحي الكتاني في \"فهرس الفهارس\" فقال: له شرح على \"الصحيح\" قال عنه تلميذه الشهاب أحمد العطاء: شرحه شرحًا يرحل إليه، جعله خلاصة الشروح السابقة، وأطال فيه من الفوائد والنكات والأحكام، سماه \"الفيض الجاري\"، وصل فيه إلى كتاب التفسير، واخترمته المنية قبل كماله.\n_________\n(^١) انظر ترجمته في: \"سلك الدرر\" ٢٥٩/ ١، و\"فهرس الفهارس\" ١/ ٩٨، و\"الأعلام\" ١/ ٣٢٥، و\"معجم المؤلفين\" ١/ ٣٧٨ (٢٨١٧).","vol":"1","page":181},{"text":"قلت: كتاب التفسير يبدأ بحديث رقم (٤٤٧٤)، ولا تعارض بين هذا القول وما قاله المرادي آنفًا، فيحمل قول المرادي على ما كتبه هو من هذا الشرح، وأنه فاته من الباب المذكور إلى هذا الموضع من كتاب التفسير، والذي يزيد على ثلاثمائة حديث. والله أعلم.\nوذكر هذا الشرح أيضًا الزركلي في \"الأعلام\" وقال: ثمانية مجلدات منه بخطه، في مكتبة زهير الشاويش ببيروت، كتبها سنة ثلاث وخمسين ومائة وألف، ولم يتمه.\nقلت: وهذِه فائدة عزيزة، وذكره أيضًا كحالة.\nوذكره بروكلمان ٣/ ١٧٤، وسزكين ١/ ٢٤٢ وذكروا له نسخًا في بعض المكتبات.\nوذكروا أيضًا أن له كتاب \"الفوائد الدراري بترجمة الإمام البخاري\".\n١٢١ - \"نجاح القاري في شرح صحيح البخاري\":\nمؤلفه: عبد الله بن محمد بن يوسف بن عبد المنان الحلمي، الإسلامبولي الحنفي، الرومي، أبو محمد، المعروف بعبد الله حلمي، ويوسف زاده، ويوسف أفندي، والأماسي، الفاضل المحدث المفسر رئيس القراء، توفي في ذي الحجة سنة سبع وستين ومائة وألف، ودفن عند والده خارج طوب قبو (^١).\nذكره المرادي في \"السلك\"، والبغدادي في \"إيضاح المكنون\" ٢/ ٦٢٦ وقال: أوله: إن أبهى ما يتوشح به صدور الكتب حمد من رفع ذكر العلماء .. إلخ.\n_________\n(^١) انظر ترجمته في: \"سلك الدرر\" ٣/ ٨٧، و\"هدية العارفين\" ١/ ٤٨٢، و\"الأعلام\" ٤/ ١٢٩، و\"معجم المؤلفين\" ٢/ ٢٩٤ (٨٣٦٦).","vol":"1","page":182},{"text":"وذكره أيضًا في \"هدية العارفين\". والزركلي في \"الأعلام\" وقالا: عشرون مجلدًا، زاد الزركلي: منه جزء في طوب قبو.\nوكحالة في \"المعجم\" وقال: في ثلاثين مجلدًا.\nقلت: لعل له عدة مخطوطات.\nوذكره سزكين في \"تاريخ التراث العربي\" ١/ ٢٤٢ وذكر له نسخًا عدة في مكتبات عدة.\nوكذا ذكره أصحاب \"القوس الشامل للتراث المخطوط\" ١/ ٥٧١.\n١٢٢ - \"إضاءة الدراري في شرح صحيح البخاري\":\nمؤلفه: أحمد بن علي بن عمر بن صالح بن أحمد بن سليمان بن إدريس بن إسماعيل بن يوسف بن إبراهيم، الحنفي، الطرابلسي الأصل، المنيني المولد، الدمشقي المنشأ، أبو النجاح، شهاب الدين، توفي في يوم السبت، تاسع عشر جمادى الثانية، سنة اثنتين وسبعين ومائة وألف (^١).\nذكره المرادي في \"السلك\" ١/ ١٣٥ وقال: وصل فيه إلى كتاب الصلاة، ولم يكمله.\nوالبغدادي في \"إيضاح المكنون\" ١/ ٩٤، وفي \"هدية العارفين\"، وعبد الحي الكتاني في \"الفهرس\" ٢/ ٨٢٨ إشارة، وقال في ٢/ ٩٧٦: له شرح على \"الصحيح\" وصل فيه إلى كتاب الصلاة، سماه \"إضاءة الدراري في شرح صحيح البخاري\"، وقفت عليه بدمشق.\nوذكره أيضًا كحالة في \"معجم المؤلفين\".\n_________\n(^١) انظر ترجمته في: \"سلك الدرر\" ١/ ١٣٣، و\"هدية العارفين\" ١/ ١٧٥، و\"فهرس الفهارس\" ٢/ ٩٧٦، و\"الأعلام\" ١/ ١٨١، و\"معجم المؤلفين\" ١/ ٢٠٧ (١٥٣١).","vol":"1","page":183},{"text":"١٢٣ - \"شرح الدهلوي\":\nمؤلفه: أحمد بن عبد الرحيم الفاروقي الدهلوي، الهندي، الحنفي، أبو عبد العزيز، الملقب شاه ولي الله، توفي بدهلي سنة ست وسبعين- وقيل: ثمانين ومائة وألف (^١).\nوهو شرح مطبوع، وهو لتراجم أبواب البخاري، كذا قال الزركلي في \"الأعلام\". وذكره بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٤ مع خطأ في اسم الدهلوي.\nوذكر أيضًا في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٩.\n١٢٤ - \"ضوء الدراري شرح صحيح البخاري\":\nمؤلفه: غلام علي آزاد بن السيد نوح الحسيني، الواسطي حسبًا، البلكرامي الهندي، مولده في بلكرام، حنفي المذهب، كان من الفضلاء، توفي في أورنك آباد، سنة أربع وتسعين ومائة وألف، ولقبه حسان الهند (^٢).\nذكره صديق حسن القنوجي في \"أبجد العلوم\" ٣/ ٢٥١، وورخ وفاته سنة أربع وتسعين كما ذكرنا، وذكره أيضًا في \"الحطة في ذكر الصحاح الستة\" ص ١٩٦ - ١٩٧ وأطال قائلًا: أوله: الحمد لمن تواترت آلاؤه وتسلسلت نعماؤه، والصلاة والسلام على سيدنا محمد ما أعلى شأنه وما أحسن بيانه، وعلى آله المتكئين على سرر مرفوعة،\n_________\n(^١) انظر ترجمته في: \"هدية العارفين\" ١/ ١٧٧، و\"فهرس الفهارس\" ١/ ١٧٨، و\"الأعلام\" ١/ ١٤٩.\n(^٢) انظر ترجمته في: \"أبجد العلوم\" ٣/ ٢٥٠، و\"هدية العارفين\" ١/ ٧٧٠، و\"الأعلام\" ٥/ ١٢١، و\"معجم المؤلفين\" ٢/ ٦٠٤ (١٠٦٨٣).","vol":"1","page":184},{"text":"وأصحابه المتجرعين من أكواب موضوعة، وفيه يقول: إني لما وصلت إلى المدينة المؤسسة في أوائل سنة إحدى وخمسين ومائة وألف من الهجرة المقدسة، واتفق بعونه تعالى قراءتي \"صحيح البخاري\" ومطالعة شرحه المسمى \"بإرشاد الساري\" للقسطلاني، هممت أن ألتقط منه ما يتعلق بمتن الحديث من حل المباني وتحقيق المعاني مقتصرًا عليه عن أسماء الرجال، وما بعثني على أخذ القليل إلا حمل السفر الثقيل في السفر الطويل؛ فإن هي إلا عدة معان، وما تلك إلا عدة عجلان، وسميته \"ضوء الدراري شرح صحيح البخاري\" نستعين بالمولى الكريم ونهتدي به إلى الصراط المستقيم، وقال في آخره: هذا آخر كتاب الزكاة، ولما بلغت هذا المكان سكن القلم عن الجريان، وقد تكاثرت العوائق عن الكتابة، لكنها ما كفتني عن القراءة، فالحمد لله على نعمه الوافرة، وله الحمد في الأولى والآخرة. انتهى. ومن خطه رحمه الله تعالى نقلت. اهـ بتصرف.\nوذكره كذلك البغدادي في \"هدية العارفين\"، والزركلي في \"الأعلام\".\n١٢٥ - \"النور الساري على متن مختصر البخاري\":\nمؤلفه: أحمد بن أحمد بن محمد السجاعي البدراوي الأزهري، فقيه شافعي مصري، نسبة إلى السجاعية من غربية مصر، توفي سنة سبع وتسعين ومائة وألف (^١).\nوشرحه هذا ذكره البغدادي في \"هدية العارفين\" ١/ ١٨٠، وكحالة في \"معجم المؤلفين\"، وسزكين ٣/ ٢٤٦ وذكر له بعض النسخ.\n_________\n(^١) انظر ترجمته في: \"الأعلام\" ١/ ٩٣، و\"معجم المؤلفين\" ١/ ٩٧ (٧٣٤).","vol":"1","page":185},{"text":"١٢٦ - \"مواهب رب البرية بالأملاء الشيخونية\":\nمؤلفه: محمد بن محمد بن محمد بن عبد الرزاق، أبو الفيض الزبيدي، اليمني، ثم المصري، الحنفي، الفقيه اللغوي- الصوفي، الشهير بالمرتضى، صاحب كتاب \"تاج العروس\" توفي سنة خمس ومائتين وألف (^١).\nذكره البغدادي في \"هدية العارفين\" لكنه لم يشر أن هذا الكتاب شرح لصحيح البخاري، وإنما ذكره ضمن شروح البخاري أصحابُ \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١، والله أعلم.\n١٢٧ - \"حاشية القسطلاني\":\nمؤلفه: عبد القادر بن أحمد بن عبد القادر بن الناصر، الكوكباني، أستاذ الشوكاني، توفي سنة سبع ومائتين وألف (^٢).\nذكره صديق حسن القنوجي في \"أبجد العلوم\" فقال: له من المؤلفات ما يزيد على أربعين مؤلفًا، منها حاشية القسطلاني في مجلدين.\nوعن القنوجي نَقَلَ البغداديُّ في \"هدية العارفين\" ١/ ٥٩٩ وقال: \"حاشية على شرح البخاري\".\n١٢٨ - \"زاد المجد الساري لمطالع البخاري\":\nمؤلفه: العلامة المحدث الصالح المعمر، إمام فقهاء المغرب،\n_________\n(^١) انظر ترجمته في: \"هدية العارفين\" ٢/ ٣٤٧، و\"فهرس الفهارس\" ١/ ٥٢٦ (٣٠٠)، و\"الأعلام\" ٧/ ٧٠، و\"معجم المؤلفين\" ٣/ ٦٨١ (١٥٨٠١).\n(^٢) انظر ترجمته في: \"أبجد العلوم\" ٣/ ١٨٣، و\"الأعلام\" ٤/ ٣٧، و\"معجم المؤلفين\" ٢/ ١٨٤ (٧٤٩١).","vol":"1","page":186},{"text":"أبو عبد الله محمد التاودي بن الطالب بن علي بن قاسم بن محمد بن علي بن قاسم بن أبي محمد، القاسم بن محمد بن أبي القاسم ابن سودة المري الفاسي، توفي بفاس سنة تسع وقيل: سبع ومائتين وألف (^١).\nوهو مطبوع، وذكره مخلوف في \"شجرة النور\" وذكر أنها حاشية، وعبد الحي الكتاني في \"الفهرس\" فقال:\"زاد المجد الساري\" في نحو أربعة مجلدات، وحاشيته هذِه طبعت بفاس. ونقل عنه في موضع آخر ٢/ ١١٣٣. والزركلي في \"الأعلام\"، وبروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧٣، وسزكين في \"تاريخ التراث العربي\" ١/ ٢٤٣ وقال: \"زاد المجد الساري\". وذكر له نسخًا مخطوطة، ثم قال: وبعنوان آخر هو \"الحاشية على صحيح البخاري\" الذي طبع في فاس في أربعة مجلدات ١٣٢٧ - ١٣٣٠ هـ.\nأما بالاسم المذكور أول الترجمة، ذكر في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٨.\n١٢٩ - \"نظم اللآلي في شرح ثلاثيات البخاري\":\nمؤلفه: عبد الباسط بن رستم علي بن علي، أصغر القنوجي، من علماء الهند، توفي سنة ثلاث وعشرين ومائتين وألف (^٢).\nذكره في \"أبجد العلوم\" ٣/ ١٦١، و\"إيضاح المكنون\" ٢/ ٦٦٠، و\"هدية العارفين\"، و\"معجم المؤلفين\".\n_________\n(^١) انظر ترجمته في: \"شجرة النور الزكية\" (١٤٨٦)، وفهرس الفهارس ١/ ٢٥٦ (٩٨)، و\"الأعلام\" ٦/ ٦٢، ١٧٠، و\"معجم المؤلفين\" ٣/ ٣٦٣ (١٣٧٥٩).\n(^٢) انظر ترجمته في: \"أبجد العلوم\" ٣/ ١٦١، و\"هدية العارفين\" ١/ ٤٩٤، و\"الأعلام\" ٣/ ٢٧١، و\"معجم المؤلفين\" ٢/ ٤١ (٦٤٩٥).","vol":"1","page":187},{"text":"١٣٠ - \"حاشية على مختصر البخاري لابن أبي جمرة\":\nمؤلفه: محمد بن علي بن منصور الشنواني الشافعي، المصري، ولي مشيخة الجامع الأزهر، نسبته إلى شنوان الغرف من قرى المنوفية، توفي سنة ثلاث وثلاثين ومائتين وألف (^١).\nذكر هذِه الحاشيةَ الزركليُّ في \"الأعلام\"، وكحالةُ في \"معجم المؤلفين\"، وسزكين ١/ ٢٤٦، وبروكلمان ٣/ ١٧٥ وذكرا له نسخًا.\nوقال إدوارد فنديك في \"اكتفاء القنوع بما هو مطبوع\" ص ١٢٦: طبعت هذِه الحاشية في القاهرة سنة أربع وثلاثمائة وألف، في ثمان عشرة ومائتي صفحة، والمختصر هذا مع الحاشية هذِه مرغوبان عند طلبة علم الحديث.\n١٣١ - \"التعليق الفخري\":\nمؤلفه: محمد عباس علي خان.\nوقد طبع هذا التعليق في الهند سنة أربع عشرة وثلاثمائة وألف.\nوينظر: \"تاريخ الأدب العربي\" ١/ ١٧٥.\n١٣٢ - \"روح التوشيح على الصحيح\":\nمؤلفه: علي بن سليمان الدمنتي -أو الدمناتي- البوجمعوي المغربي المالكي، أبو الحسن، فقيه مؤرخ محدث مفسر شاعر، ولد بدمنات، وتوفي بمراكش في الثامن والعشرين من ربيع الثاني سنة أربع وثلاثين ومائتين وألف (^٢).\n_________\n(^١) انظر ترجمته في: \"الأعلام\" ٦/ ٢٩٧، و\"معجم المؤلفين\" ٣/ ٥٤٨ (١٤٩٣٤).\n(^٢) انظر ترجمته في: \"معجم المؤلفين\" ٢/ ٤٤٧ (٩٥٣٢).","vol":"1","page":188},{"text":"وشرحه هذا مطبوع، ذكر إدوارد فنديك في \"اكتفاء القنوع بما هو مطبوع\" ص (١٢٩) أنه شرح لغوي، طبع في القاهرة سنة ١٢٩٨ م.\nوأفاد سزكين في \"تاريخ التراث العربي\" ١/ ٢٣٨ أن هذا الشرح مختصر لشرح السيوطي المسمى بـ \"التوشيح\" -المتقدم ذكره- ومن قبله بروكلمان في \"تاريخ الأدب العربي\" ٣/ ١٧١.\n١٣٣ - \"شرح البناني\":\nمؤلفه: محمد بن محمد بن محمد بن العربي بن عبد السلام بن حمدون بن عبد الواحد بن محمد بن أحمد بوسته ابن عبد الله بن أبي القاسم البناني، المغربي، القلعي أصلًا، المكي دارًا، ومفتي المالكية بمكة المكرمة، توفي في ربيع الثاني سنة خمس وأربعين ومائتين وألف (^١).\nذكره عبد الحي الكتاني في \"فهرس الفهارس\"، والزركلي، وكحالة.\n١٣٤ - \"شرح أول ترجمة من صحيح البخاري\":\nمؤلفه: عبد القادر بن أحمد بن أبي جيدة الكوهن، الفاسي، العلامة المحدث، الصوفي، أبو محمد، توفي بالمدينة المنورة، سنة أربع وخمسين ومائتين وألف. وورخ كحالة وفاته سنة ثلاث وخمسين (^٢).\nذكره عبد الحي الكتاني في \"فهرس الفهارس\"، وكحالة في \"معجم المؤلفين\" وأصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١.\n_________\n(^١) انظر ترجمته في: \"فهرس الفهارس\" ١/ ٢٢٩ (٨٠)، و\"الأعلام\" ٧/ ٧٢، و\"معجم المؤلفين\" ٣/ ٦٨٣ (١٥٨٠٩).\n(^٢) انظر ترجمته في: \"شجرة النور الزكية\" (١٥٨٢)، و\"فهرس الفهارس\" ١/ ٤٩٠٢ (٢٨٢)، و\"الأعلام\" ٤/ ٣٧، و\"معجم المؤلفين\" ٢/ ١٨٣ (٧٤٨٨).","vol":"1","page":189},{"text":"١٣٥ - \"المسك الداري شرح آخر ترجمة للبخاري\":\nمؤلفه: هو الكوهن المتقدم.\nذكره البغدادي في \"هدية العارفين\" ١/ ٦٠٤، والزركلي في \"الأعلام\" كلاهما بهذا الاسم، وأفاد أن له نسخة مخطوطة في دار الكتب. وعبد الحي الكتاني في \"فهرس الفهارس\"، وكحالة في \"معجم المؤلفين\". وذكره أيضًا أصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١ بهذا الاسم.\n١٣٦ - \"شرح السوسي\":\nمؤلفه: عبد الرحمن -وقيل: عبد الرحيم- بن إبراهيم بن عبد الله، التغرغرتي -وقيل: التغارغرتي- السوسي، المالكي، توفي سنة ثمان وسبعين ومائتين وألف (^١).\nذكره عبد الحي الكتاني في \"فهرس الفهارس\" فقال: له شرح على البخاري في أربعة مجلدات كامل.\nوذكر أيضًا في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٩ وأشاروا أنه شرح جزءًا منه فقط، وكلام الكتاني يرده، والله أعلم.\n١٣٧ - \"كشف الالتباس عما أورده الإمام البخاري على بعض الناس\":\nمؤلفه: عبد الغني بن طالب بن حمادة بن إبراهيم بن سليمان الغنيمي، الدمشقي، الحنفي، المشهور بالميدانى، توفي بدمشق سنة ثمان وتسعين ومائتين وألف (^٢).\n_________\n(^١) انظر ترجمته في: \"فهرس الفهارس\" ٢/ ٧٤٢ (٣٩٩)، و\"الأعلام\" ٣/ ٢٩٣.\n(^٢) انظر ترجمته في: \"حلية البشر في تاريخ القرن الثالث عشر\" ١/ ٣٨٢، و\"هدية العارفين\" ١/ ٥٩٤، و\"الأعلام\" ٤/ ٣٣، و\"معجم المؤلفين\" ٢/ ١٧٩ (٧٤٥١).","vol":"1","page":190},{"text":"ذكره الزركلي في \"الأعلام\" وذكر أنه مخطوط، وكحالة في المعجم، وأصحاب \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٧١.\nوذكره عبد الرزاق البيطار في \"حلية البشر\" باسم: \"كشف الالتباس في قول البخاري: قال بعض الناس\".\n١٣٨ - \"سلم القاري لشرح صحيح البخاري\":\nمؤلفه: محمد بن أحمد بن عبد الباري، الأهدل، الحسيني، التهامي، الشافعي، توفي سنة ثمان وتسعين ومائتين وألف (^١).\nذكر هذا الشرحَّ كحالةُ في \"معجم المؤلفين\" فقال: له حاشية على \"الجامع الصحيح\" للبخاري، سماها \"سلم القارئ\"، وذكره أيضًا الزركلي في \"الأعلام\".\n١٣٩ - \"النور الساري من فيض صحيح البخاري\":\nمؤلفه: حسن العدوي الحمزاوي، المالكي، من قرية عِدْوة بمصر، تعلم ودرس بالأزهر، وهو راوٍ علامة خادم السنة، اشتهر بحفظ السنة وسير الصالحين، توفي في رمضان سنة ثلاث وثلاثمائة وألف بالقاهرة (^٢).\nكتابه هذا مطبوع، ذكره الزركلي في \"الأعلام\" وقال: في خمسة مجلدات. وأدورد فنديك في \"اكتفاء القنوع بما هو مطبوع\" ص ١٢٦ في كلامه على \"جامع البخاري\" وطبعاته، فقال: طبع في القاهرة سنة تسع وسبعين ومائتين وألف، في عشرة أجزاء، وعلى هوامشها \"النور\n_________\n(^١) انظر ترجمته في: \"الأعلام\" ٦/ ١٩، و\"معجم المؤلفين\" ٣/ ٧١ (١١٧٨٣).\n(^٢) انظر ترجمته في: \"الأعلام\" ٢/ ١٩٩، و\"شجرة النور الزكية في طبقات المالكية\" (١٦٣١)، و\"معجم المؤلفين\" ١/ ٥٦٣ (٤٢٢١).","vol":"1","page":191},{"text":"الساري\" وهو شرح للشيخ حسن العدوي.\nوكذا قال سركيس في \"معجم المطبوعات\" ١/ ٥٣٦ و٢/ ١٣١٣.\nوذكره البغدادي في \"هدية العارفين\" ١/ ٣٠٣، ومخلوف في \"شجرة النور\"، وكحالة في \"معجم المؤلفين\" وذكره بروكلمان ٣/ ١٧٦، وسزكين ١/ ٢٤٣.\n١٤٠ - \"عون الباري لحل أدلة البخاري\":\nمؤلفه: علي بن حسن بن علي بن لطف الله، الحسيني البخاري، القنوجي، ولما ترجم لنفسه في \"أبجد العلوم\" قال: صديق بن حسن بن علي. ولما ترجمه الزركلي في \"الأعلام\" قال: محمد صديق خان بن حسن بن علي. وذكره كحالة في \"المعجم\" كما ذكرناه أولًا.\nوهو علامة محدث، اشتهر بصديق حسن خان أبو الطيب، توفي في رجب من سنة سبع وثلاثمائة وألف (^١).\nوهذا الشرح مطبوع في خمسة مجلدات ضخام، نشر: دار الرشيد، حلب سوريا.\nوالكتاب عبارة عن شرح لمختصر البخاري، تأليف العلامة أحمد بن أحمد بن زين الدين عبد اللطيف بن أبي بكر، الشرجي الزبيدي، اليماني، الحنفي، أبو العباس زين الدين، محدث الديار اليمانية، المتوفى بزبيد سنة ثلاث وتسعين وثمانمائة (^٢).\n_________\n(^١) انظر ترجمته في: كتابه \"أبجد العلوم\" ٣/ ٢٧١، و\"الأعلام\" ٦/ ١٦٧، و\"معجم المؤلفين\" ٢/ ٤٢٥ (٩٣٦٨).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ١/ ١٣٦، و\"فهرس الفهارس\" ٢/ ١٠٦٦ (٥٩٧)، و\"الأعلام\" ١/ ٩١، و\"معجم المؤلفين\" ١/ ٩٦ (٧٢٠).","vol":"1","page":192},{"text":"وهو المسمى \"التجريد الصريح لأحاديث الجامع الصحيح\" قال عبد الحي الكتاني في \"فهرس الفهارس\": جرد فيه أحاديث \"الصحيح\" من غير تكرار، وجعلها محذوفة الأسانيد، ولم يذكر من الأحاديث إلا ما كان مسندًا متصلًا، وتحافظ على الألفاظ النبوية ما أمكنه، وقد أشتهر، وشرحه جماعة.\nقلت: منهم العلامة صديق حسن القنوجي في كتابه \"عون الباري\".\nوهذا المختصر قد اشتهر بـ \"مختصر الزبيدي\".\n١٤١ - \"نعمة الباري شرح صحيح البخاري\":\nمؤلفه: عبد الله بن درويش، الركابي السكري، الدمشقي، الحنفي، توفي في الثالث عشر من شوال، سنة تسع وعشرين وثلاثمائة وألف (^١).\nذكره الزركلي في \"الأعلام\"، وكحالة في \"معجم المؤلفين\".\n١٤٢ - \"فيض الباري على صحيح البخاري\":\nمؤلفه: محمد أنورشاه الهندي الكشميري، فاضل، توفي سنة اثنتين وخمسين وثلاثمائة وألف (^٢).\nوهو شرح مطبوع، قال الشيخ محمد زكريا الكاندهلوي في مقدمة كتابه \"لامع الدراري\" كما في مقدمة \"عمدة القاري\" ١/ ٢٩: \"فيض الباري\" شرح المحدث الكبير أنورشاه، جمعها تلميذه الرشيد مولانا السيد بدر المهاجر المدني، طبع بمصر في ثلاثة مجلدات كبار.\nوذكره سزكين في \"تاريخ التراث العربي\" ١/ ٢٤٣ وقال: طبع بالقاهرة سنة ثمان وثلاثين وتسعمائة وألف، ميلادية.\n_________\n(^١) انظر ترجمته في: \"الأعلام\" ٤/ ٨٥، و\"معجم المؤلفين\" ٢٤١ (٧٩٢٧).\n(^٢) انظر ترجمته في: \"معجم المؤلفين\" ٣/ ١٤٩ (١٢٢٩٧).","vol":"1","page":193},{"text":"١٤٣ - \"تذكرة الأحباب\":\nمؤلفه: الفقيه محمود حسن التونكي، له معرفة بالرجال، ولد في بلدة تونك عاصمة إحدى الإمارات الإسلامية في الهند، ونشأ بها، وأخذ عن علمائها، وبها توفي سنة ست وستين وثلاثمائة وألف (^١).\nذُكر هذا الشرح في \"الفهرس الشامل للتراث المخطوط\" ١/ ٥٦٨.\nهذا ما تيسر ذكره في هذِه المقدمة فيما يتعلق بالكتب الخادمة للصحيح، وهناك كثير من الشروح الأخرى والمصنفات التي لها صلة بصحيح البخاري نعد ببيانها في مؤلف مستقل قريبا إن شاء الله.\n_________\n(^١) انظر ترجمته في: \"معجم المؤلفين\" ٣/ ٨٠٢ (١٦٥٦٠).","vol":"1","page":194},{"text":"<span data-type='title' id=toc-34>ترجمة ابن الملقن</span>\n* التعريف بالمصنف:\nهو عمر بن علي بن أحمد بن محمد بن عبد الله، سراج الدين أبو حفص، الأنصاري، الأندلسي الأصل. الوادي آشي ثم التكروري، المصري، الشافعي، ابن النحوي، المعروف بـ \"ابن الملقن\".\n* أما كنيته:\nذكرت المصادر كلها أنه أبو حفص إلا أن ابن فهد (^١) ذكر أن كنيته: أبو علي، ولعل ابن فهد ذكر ذلك باعتبار اسم ابنه علي، إلا أن المشهور الأول.\nوالأنصاري: نسبة إلى أنصار المدينة، بني الأوس والخزرج، ذلك أنه لما تم الفتح الإسلامي لغرناطة، نزلت بها بعض القبائل العربية، فكان منهم جماعة من الأنصار. (^٢)\nأما الوادي آشي (^٣): نسبةً إلى مدينة \"وادي آش\"\n_________\n(^١) \"لحظ الألحاظ\" (ص ١٩٧).\n(^٢) يقول الأستاذ/ جمال السيد: فالرجل -أي ابن الملقن- فيما يبدو- عربي تنحدر أصوله من الأنصار، - ﵃ -. اهـ. وانظر: \"اللمحة البدرية في الدولة النصرية\" (ص ١٦).\n(^٣) قال يا قوت الحموي (١/ ٢٣٤ رقم ٦٧٨): أش: بالفتح، والشين مخففة، وربما مدت همزته: مدينة الأشات بالأندلس من كورة البيرة وتعرف بوادي أش، والغالب على شجرها الشاهبلُّوط، وتنحدر إليها أنهار من جبال الثلج، بينها وبين =","vol":"1","page":195},{"text":"التكروري (^١) ينسب إلى التكرور؛ لأن أباه رحل من الأندلس إلى بلاد التكرور، ومكث فيها مدة، فأقرأ أهلها القرآن، وحصل له من أهلها مال كثير، وأُنعم عليه بدنيا طائلة.\nالمصري (^٢): نسبة إلى مصر، حيث إن أباه ارتحل من التكرور إلى مصر، ونزل \"بالقاهرة\"، وهناك تأهل، وولد له ابنه \"عمر\" صاحب هذِه الترجمة.\nالشافعي (^٣): نسبة إلى المذهب الشافعي، وله مؤلفات عديدة في فقه المذهب ورجاله.\nأما ابن النحوي: فلكون أبيه كان عالمًا بالنحو (^٤).\nأما شهرته: ابن الملقن (^٥): عرف الشيخ بـ \"ابن الملقن\"، وذلك لأن أباه -قبل وفاته- أوصى به إلى صديقه الشيخ عيسى المغربي، وكان يلقن القرآن بجامع ابن طولون -فتزوّج بأم المصنف، فصار ينسب إليه، وبه عرف، والظاهر أن المصنف كان يكره هذِه الكنية.\n_________\n= غرناطة أربعون ميلًا، وهي بين غرناطة وبجانة. اهـ. قلتُ: واشتهر منها محمد بن جابر الوادي آشي صاحب \"البرنامج\".\n(^١) نسبة إلى تكرور، قال عنها ياقوت الحموي في \"معجم البلدان\" (٢/ ٤٤): بلاد تنسب إلى قبيلة من السودان في أقصى جنوب المغرب، وأهلها أشبه الناس بالزنوج. اهـ انظر: \"إنباء الغمر\" (٢/ ٢١٦)، و\"لحظ الألحاظ\" (ص ١٩٧).\n(^٢) وانظر: \"إنباء الغمر\": (٢/ ٢١٦).\n(^٣) انظر: \"طبقات الشافعية\".\n(^٤) \"الضوء اللامع\" (٦/ ١٠٠).\n(^٥) قال السخاوي في \"الضوء اللامع\" (٦/ ١٠٠): وكان -فيما بلغني- يغضب منها بحيث لم يكتبها بخطه، إنما كان يكتب غالبًا: ابن النحوي، وبها اشتهر في بلاد اليمن. اهـ.","vol":"1","page":196},{"text":"* مولده:\nقال السخاوي (^١): ولد في ربيع الأول سنة ثلاث وعشرين في ثاني عشريه كما قرأته بخطه، وقيل: في يوم السبت رابع عشريه -والأول أصح- بالقاهرة.\n* أسرته:\nنشأ ابن الملقن في بيت علم مما هيأ له طلب العلم مبكرا.\n* والده:\nأما والده أبو الحسن علي بن أحمد بن محمد الأنصاري الوادي آشي فقد كان عالمًا بالنحو.\nقال ابن العماد (^٢): قال في \"المنهل\": رحل أبوه نور الدين من الأندلس إلى بلاد الترك، وأقرأ أهلها هناك القرآن الكريم، فنال منهم مالًا جزيلًا، فقدم به إلى القاهرة واستوطنها، فولد له بها سراج الدين هذا في يوم السبت رابع عشري ربيع الأول سنة ثلاث وعشرين وسبعمائة.\nقال ابن حجر (^٣): كان أبوه أبو الحسن عالمًا بالنحو، أخذ عنه الشيخ جمال الدين الإسنائي وغيره، فلهذا كان شيخنا يكتب بخطه: عمر بن أبي الحسن النحويِّ، وبهذا اشتهر في بلاد اليمن لكثرة ما رواها بخطه في تصانيفه. اهـ.\n_________\n(^١) \"الضوء اللامع\" (١/ ١٠٠).\n(^٢) \"شذرات الذهب\" (٧/ ٤٤).\n(^٣) \"المجمع المؤسس\" (٢/ ٣١١).\nذكر المقريزي في \"السلوك\" (٣/ ١/ ٧٩) في ترجمة ابن المعزى أنه أخذ النحو بالقاهرة عن أبي الحسن، والد الشيخ سراج الدين بن الملقن.","vol":"1","page":197},{"text":"وذكره السيوطي في \"بغية الوعاة\" (^١).\nوقد أخذ عنه النحو عبد الرحيم بن الحسن الإسنوي (ت ٧٧٢ هـ) (^٢) ومحمد بن علي ابن يوسف الأسنوي كمال الدين ت ٧٨٤ هـ (^٣) وأحمد بن لؤلؤ الرومي شهاب الدين بن النقيب (ت ٧٦٩ هـ) (^٤) وصلاح الدين عبد الله بن محمد بن كثير التاجر النحوي (ت ٧٦٣ هـ) (^٥) وغيرهم.\n* أبناؤه:\nخلف ابن الملقن ابنا وحيدًا هو علي ويلقب بنور الدين، ترجم له السخاوي (^٦)؛ فقال: ولد في سابع شوال سنة ثمان وستين وسبعمائة، ونشأ في كنف أبيه، فحفظ القرآن وكتبًا، وعرض على جماعة، وأجاز له جماعة، بل رحل مع أبيه إلى دمشق وحماة، وأسمعه هناك علي بن أميلة وغيره من أصحاب الفخر وغيره، وكذا سمع بالقاهرة على العز أبي اليمن بن الكويك، وتفقه قليلًا بأبيه وغيره، ودرس في جهات أبيه بعد موته، وناب في القضاء بالقاهرة والشرقية وغيرها، وتمول بآخره، وكثرت معاملاته، وكان ساكنًا حييًّا، زاحم الكبار … ومات- فيما أرخه به العيني- في أوائل رمضان سنة سبع بمدينة بلبيس، وحمل إلى القاهرة فدفن بها -يعني في تربة سعيد السعداء عند أبيه- قال: ولم يكن مثل أبيه ولا قريبًا منه. وأرخه غيره في يوم\n_________\n(^١) \"بغية الوعاة\" (٢/ ١٤٤).\n(^٢) \"الدرر الكامنة\" (٢/ ٣٥٤).\n(^٣) \"الدرر الكامنة\" (٤/ ٩٩).\n(^٤) \"الدرر الكامنة\" (١/ ٢٣٩).\n(^٥) \"السلوك للمقريزي\" (٣/ ١/ ٧٩).\n(^٦) \"الضوء اللامع\" (٥/ ٢٦٧ - ٢٦٨).","vol":"1","page":198},{"text":"الاثنين سلخ شعبان منها وهو أشبه، ولكن أرخه المقريزي في \"عقوده\" بأول رمضان وقال: إنه كثر ماله وتزايدت حشمته، وكانت بيني وبينه صداقة، ﵀ وإيانا. وقد رأيته أختصر \"المبهمات\" لابن بشكوال مع زيادات له فيها. وقال عنه المقريزي (^١): برع في الفقه، ودرس بعد أبيه في عدة مواضع، وناب في الحكم عدة أعوام حتى فخم ذكره، وتعين لقضاء القضاة الشافعية، وكثر ماله.\nوذكر أيضًا أنه عين في إفتاء دار العدل مضافًا لمن كان بها في المحرم من سنة ٨٠٢ هـ (^٢) وذكر السخاوي من تلاميذه عبد العزيز بن محمد بن عبد الله الأنصاري (ت ٨٥٨ هـ) (^٣).\nوترجم له ابن تغري بردي في \"الدليل الشافي\" (١/ ٤٦٥) ووصفه بالعلامة، ولا ريب أنه قد ترجم له في \"المنهل\".\nوقد ذكر له صاحب \"الرسالة المستطرفة\" (^٤) من الكتب اختصاره للغوامض والمبهمات لابن بشكوال مع حذف أسانيده، ويقول المقريزي: إن له زيادات عليه.\n* أحفاد ابن الملقن:\nخلف علي ثلاثة من الولد هم الجلال عبد الرحمن وأختاه خديجة وصالحة.\nفأما عبد الرحمن فقد ولد بالقاهرة ودرس على عدد من المشايخ منهم الشمس السعودي الذي حفظ عليه القرآن، وحفظ \"العمدة\"\n_________\n(^١) \"السلوك\" (٣/ ٣/ ١١٦٨).\n(^٢) \"السلوك\" (٣/ ٣/ ٩٧٩).\n(^٣) \"الضوء اللامع\" (٤/ ٢٢٨).\n(^٤) \"الرسالة المستطرفة\" (ص ٩١).","vol":"1","page":199},{"text":"و\"المنهاج\" وغيرهما، وعرض على جده السراج ابن الملقن والزين العراقي والصدر المناوي والكمال الدميرى وآخرين وأجازوا له، وكذلك سمع على جده والتنوخي والعراقي وابن أبي المجد والهيثمي والحلاوي وغيرهم، وباشر في وظائف والده علي، وناب في القضاء.\nوكان إنسانًا حسنا ذا سكينة ووقار، وسمت حسن، وخط حسن، مع التواضع والديانة والفقه، والانجماع عن الناس وحسن السيرة، ومزيد العقل والتودد، وتقدمه في الشهرة، وعدم التبسط في معيشته، والدخول فيما لا يعنيه، والتصدق سرًّا ومداومته على حفظ \"المنهاج\" إلى آخر وقت، ومداومته على تدريس الحديث، وحج سنة (٨٠٩ هـ) وتوفي سنة (٨٧٠) صبيحة الجمعة ثامن شوال، وكانت جنازته حافلة ﵀ (^١).\nوقد تتلمذ عليه كثيرون ممن لا نطيل بذكرهم ذكرهم السخاوي أثناء كتابه (^٢).\nخديجة: ولدت خديجة سنة (٧٨٨ هـ)، وأحضرت في سابع شهر يوم الثلاثاء سابع عشري صفر بقراءة أبيها على العز أبي اليمن الكويك الختم من \"الموطأ\" رواية يحيى بن يحيى عن مالك، وحدثت به غير مرة، سمعه منها الفضلاء، قال السخاوي: أخذته عنها، وكانت قد قرأت في صغرها بعض القرآن وتعلمت شيئًا قليلًا، وكانت تعلم النساء الخط وأحكام الحيض ونحوه، مع مداومة المطالعة والبراعة في استخلاص الخطوط المتنوعة، وكانت غاية في الخير\n_________\n(^١) \"الضوء اللامع\" (١٠/ ١٠١).\n(^٢) انظر: \"الضوء اللامع\" (٣/ ٢٦٥، ٤/ ١٢٢، ٢٨٠، ٣١٠، ٦/ ٢٦٩، ٧/ ٣٥، ١٥١، ٢٥٤، ٩/ ٦٤، ١٦٢، ١٧٣، ٢٢٥، ١٠/ ٧٢، ١١/ ٩٣).","vol":"1","page":200},{"text":"والديانة والمحافظة على الصلوات والقيام، ولم تزل ممتعة بسمعها وبصرها وسائر حواسها حتى ماتت في شوال سنة (٨٧٣ هـ) رحمها الله (^١).\nتزوجها أحمد بن عثمان بن محمد المناوي السلمي القاهري (٨٢٥ هـ) (^٢).\nوذكر السخاوي أنها أجازت محمد بن إبراهيم بن علي أبا السعود عالم الحجاز (^٣).\nصالحة: ولدت سنة (٧٩٥ هـ) وأحضرت في الثالثة في شوال سنة (٧٩٧) وبعدها على جدها، بل سمعت عليه المسلسل وغيره، وحدثت عنه، سمع منها الفضلاء، وحمل عنها السخاوي وقال: كانت كاسمها. وماتت في رمضان سنة (٨٧٦ هـ) رحمها الله (^٤).\nتزوجها خليل بن أبي بكر الأندلسي القاهري الشافعي (٣٨٣ هـ)، وأنجبها ابنه محمدًا (^٥).\nويذكر السخاوي أنها أجازت محمد بن إبراهيم أبا السعود عالم الحجاز، ومحمد بن بركات بن حسن بن عجلان الحسيني مالك الحجاز (^٦).\n_________\n(^١) \"الضوء اللامع\" (١٢/ ٢٩).\n(^٢) \"الضوء اللامع\" (١/ ٣٨٠).\n(^٣) \"الضوء اللامع\" (٦/ ٢٦٩).\n(^٤) \"الضوء اللامع\" (١٢/ ٧٠).\n(^٥) \"الضوء اللامع\" (٣/ ١٩٤).\n(^٦) \"الضوء اللامع\" (٧/ ١٥١).","vol":"1","page":201},{"text":"* نشأته:\nمات والده وهو صغير وقبل وفاته أوصى به إلى الشيخ عيسى المغربي يحدثنا عن ذلك ابن فهد (^١) فيقول: مات أبوه عنه وهو ابن سنة، فأوصى به إلى الشيخ عيسى المغربي، وكان خيّرًا صالحًا يلقِّن القرآن العظيم بجامع ابن طولون، فتزوج بأمّه، وتربى في حجره فنُسب إليه، حتى صار يعرف بابن الملقن، وصار علمًا عليه إلى أن مات، فحصل له من جهته خير كثير.\n* اهتمام الشيخ عيسى المغربي بابن الملقن:\nبعد أن توفي والد ابن الملقن اهتم به وصيه الشيخ عيسى المغربي، فنشأ في كفالته، وكان رجلًا صالحًا يلقن الناس القرآن بجامع ابن طولون، فتزوج بأمه وعاش السراج في رعايته حتى صار بمنزلة ابنه، ولذا دعي بابن الملقن، ولقد كان الشيخ عيسى له نعم الوالد حقًّا بعد أبيه، فقد أحسن تربيته والقيام على تعليمه وتأديبه حتى بلغ هذِه المنزلة العظيمة في ميدان العلم.\nفقد ابتدأ الشيخ عيسى بتحفيظه القرآن فحفظه، ثم حفظ بعده \"عمدة الأحكام\"، وأراد أن يقرئه في مذهب مالك فأشار عليه ابن جماعة صديق والده بأن يقرئه في المذهب الشافعي فدرس \"المنهاج\" للنووي وحفظه، ثم أسمعه على الحافظين أبي الفتح بن سيد الناس والقطب الحلبي.\nومن أجل تأمين حياة طيبة لابن الملقن، وكفايته مؤنة السعي على طلب الرزق (فإن وصيه أنشا له ربعًا (^٢)، أنفق عليه قريبًا من ستين ألف\n_________\n(^١) \"لحظ الألحاظ\" (ص ١٩٧).\n(^٢) الربع: الدار بعينها حيث كانت، والجمع رباع، وربوع، وأرباع، وأربع. والربع أيضًا: المحلة. \"مختار الصحاح\" (ص ٢٢٩).","vol":"1","page":202},{"text":"درهم، فكان يغل عليه جملة صالحة) (^١) وكان (يكتفي بأجرته، ويوفر بقية ماله للكتب) (^٢).\n* اهتمامه بالعلم منذ صغره:\nمرَّ بنا أن وصيه اتجه به نحو العلم منذ صغره حيث أسمعه الحديث على ابن سيد الناس، والقطب الحلبي، ثم سعى لتحصيل الإجازة له من علماء مصر والشام منهم الحافظ المزي (^٣).\nقال ابن حجر (^٤): عني في صغره بالتحصيل.\nوقال ابن فهد (^٥): وطلب الحديث في صغره بنفسه، فأقبل عليه، وعني به لتوفر الدواعي وتفرغه.\nويذكر السخاوي (^٦) أنه لازم جلة شيوخ عصره كالشيخ علاء الدين مغلطاي والشيخ زين الدين الرحبي، حتى تخرج بهما، وقرأ البخاري على ثانيهما وقرأ \"صحيح مسلم\" على الزين ابن عبد الهادي.\nوقد اهتم ابن الملقن بفنون العلم الأخرى كالفقه والقراءات والعربية يظهر ذلك جليًا عند ذكر مشايخه، فمنهم من كان عالمًا بالفقه، ومنهم من كان عالمًا بالقراءات، ومنهم من كان عالمًا بالعربية.\n* رحلاته:\nرحل ابن الملقن -كما هي عادة المحدثين- طلبًا للعلم والتحصيل، وقد قام بعدة رحلات خارج مصر وهي:\n_________\n(^١) \"لحظ الألحاظ\" (ص ١٩٧، ١٩٨).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٠).\n(^٣) انظر \"لحظ الألحاظ\" لابن فهد (ص ١٩٧).\n(^٤) \"إنباء الغمر\" (٢/ ٢١٧).\n(^٥) \"لحظ الألحاظ\" ص ١٩٧.\n(^٦) \"الضوء اللامع\" (٦/ ١٠٠ - ١٠١).","vol":"1","page":203},{"text":"١ - رحلته إلى القدس الشريف، والتي التقى فيها بالحافظ العلائي، وقرأ عليه، وأخذ عنه. وقد أشار إلى هذِه الرحلة في كتابه \"البدر المنير\" في أثناء ترجمته للإمام الرافعي، فقال -عند سياقه جملة من أحاديث الرافعي-: \"ومن حديثه: ما أخبرنا بقية الحفاظ صلاح الدين أبو سعيد خليل بن كيكلدي بن عبد الله العلائي، بالقدس الشريف، بقراءتي عليه، قال: .. \" (^١).\nوقال أيضًا في \"البدر المنير\" عند الكلام على حديث: \"السواك مطهرة للفم مرضاة للرب\": وعزاه غير واحد إلى صحيح الإمام أبي بكر ابن خزيمة .. وهو كما قالوا فقد رأيته كذلك فيه بالقدس الشريف في رحلتي إليها.\nوقال أيضًا في \"البدر\" -عند الكلام على حديث أنه ﵊ تيمم بتراب المدينة وأرضها سبخة-: قال ابن خزيمة .. وفي هذا ما بان وثبت أن التيمم بالسباخ جائز هذا لفظه ومن \"صحيحه\" في رحلتي إلى القدس نقلته.\nوقد قرأ في هذِه الرحلة كتاب \"جامع التحصيل في أحكام المراسيل\" على مؤلفه الحافظ العلائي، وأشار إلى هذا السخاوي (^٢).\nوأثبت العلائي ذلك في طبقة السماع، ووصفه بالشيخ، الفقيه، الإمام، العالم، المحدث، الحافظ، المتقين، شرف الفقهاء والمحدثين ..، وأجاز له جميع ما يجوز عنه روايته، وهو ثابت بخطه على نسخة \"جامع التحصيل\" (^٣).\n_________\n(^١) انظر مقدمة المؤلف للبدر المنير.\n(^٢) \"الضوء اللامع\" (٦/ ١٠١).\n(^٣) انظر \"مقدمة جامع التحصيل\" (ص ٦، ٧) صورة الورقة الأولى من مخطوطة الكتاب.","vol":"1","page":204},{"text":"٢ - رحلته إلى دمشق سنة (٧٧٠ هـ)، وأشار إلى هذِه الرحلة أكثر الذين ترجموا لابن الملقن (^١).\nقال الشهاب ابن حجي: \"ورد علينا دمشق في سنة سبعين طالبًا لسماع الحديث\" (^٢). وفي هذِه الرحلة \"اجتمع بالسبكي، ونوه به، بل كتب له تقريظًا على تخريج الرافعي له … ولزم العماد بن كثير فكتب له أيضًا\" (^٣).\nوذكره ابن الملقن نفسه في \"التوضيح\" عند شرح حديث (٢٩٢٤):\n\"حمص من الشام، رأيتها في رحلتين إليها\".\n٣ - رحلته إلى مكة لأداء الحج، والتي أشار إليها السخاوي فقال: \"قرأت بخطه إجازة كتبها وهو بمكة سنة إحدى وستين وسبعمائة (٧٦١ هـ) تجاه الكعبة قال فيها: إن مروياته: الكتب الستة، ومسند الشافعي، وأحمد، والدارمي .. \" (^٤)، وذكر فيها مشا يخه، ومؤلفاته.\nوعند شرحه لحديث (٥١٨٨) في \"التوضيح\" كتب تلميذه سبط في الحاشية: ذكر لي شيخنا المؤلف أنه ابن أبي جبرة بالباء، وأنه رآه كذلك بمكة\" ..\n* مكتبته:\nيشير ابن العماد (^٥) إلى أن ابن الملقن كان جمَّاعة للكتب.\n_________\n(^١) انظر مثلًا: \"إنباء الغمر\" (٢/ ٢١٨) و\"الضوء اللامع\" (٦/ ١٠١).\n(^٢) \"طبقات الشافعية\" لابن قاضي شهبة (٤/ ٥٦).\n(^٣) \"طبقات الشافعية\" لابن قاضي شهبة (٤/ ٥٦).\n(^٤) \"الضوء اللامع\" (٦/ ١٠١).\n(^٥) \"الشذرات\" (٧/ ٤٥).","vol":"1","page":205},{"text":"ويشير ابن الملقن نفسه -﵀- إلى ذلك فيقول في خطبة \"البدر المنير\": \"ويسر الله -تعالى-لنا-سبحانه وله الحمد والمنة- من الكتب التي يحتاج إليها طالب هذا الفن زيادة على مائة تأليف .. \".\nوذكر في خاتمة \"التوضيح\" ما يدل على أنه رجع إلى مئات الكتب خلال تأليفه للكتاب، وذكر منها الكثير، ثم اختصر الكلام على بعضها بقوله: وأما الأجزاء فلا تنحصر، وكذا كتب الفقه.\nوقد كان من أهم الأسباب التي هيأت لابن الملقن تكوين هذِه المكتبة: يسر حاله، وقلة عياله، ذلك أنه كان له مال ثابت، يتحصل عليه من الربع الذي أنشأه له وصيه، \"فكان يكتفي بأجرته، وتوفر له بقية ماله، فكان يقتني الكتب\" (^١).\nوقال المقريزي في \"عقوده\": \"كان يتحصل له من ريع \"الربع\" كل يوم مثقال ذهب، مع رخاء الأسعار، وعدم العيال\" (^٢).\nويصور لنا ابن حجر (^٣) مدى إقبال ابن الملقن على شراء الكتب فيقول: كان يقتني الكتب، بلغني أنه حضر في الطاعون العام بيع كتب شخص من المحدثين، فكان وصيه لا يبيع إلا بالنقد الحاضر، قال: فتوجهت إلى منزلي فأخذت كيسًا من الدراهم ودخلت الحلقة فصببته فصرت لا أزيد في الكتاب شيئًا إلا قال: بع له، فكان فيما اشتريت \"مسند الإمام أحمد\" بثلاثين درهمًا، ويذكر ابن حجر أن مكتبة ابن الملقن كانت تحتوي بعض الكتب التي لا يمتلكها فيقول:\n_________\n(^١) \"إنباء الغمر\" (٢/ ٢١٧).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٠).\n(^٣) \"إنباء الغمر\" (٥/ ٤٢).","vol":"1","page":206},{"text":"وعنده من الكتب ما لا يدخل تحت الحصر منها ما هو ملكه ومنها ما هو من أوقاف المدارس لا سيما الفاضلية (^١).\nاحتراق مكتبته:\nتذكر لنا المصادر أن مكتبته احترقت، ويحدثنا عن ذلك الحافظ ابن حجر فيقول (^٢) بعد ذكر مؤلفاته:\nولكن لم يوجد ذلك بعده؛ لأن كتبه أحرقت قبل موته بقليل وراح منها من الكتب النفيسة الموقوفة وغير الموقوفة شيء كثير جدًّا، وقلت في ذلك أخاطبه بعد أحتراق كتبه:\nلا يزعجنك يا سراج الدين إن … لعبت بكتبك ألسن النيران\nلله قد قربتها فتقبلت … والنار مسرعة إلى القربان\nوقلت في ذلك أيضًا:\nألا يا سراج الدين لا تأس إن غنَّت … بكتبك نار ما لمعرورها عار\nلربك قد قربتها فتقبلت … كذلكم القربان تأكله النار\n_________\n(^١) \"إنباء الغمر\" (٥/ ٤٥).\n(^٢) \"ذيل الدرر الكامنة\" (ص ١٢٢).","vol":"1","page":207},{"text":"*<span data-type='title' id=toc-35> عقيدة ابن الملقن من خلال كتاب \"التوضيح</span>\":\nكان ابن الملقن ينقل عقيدة الأشاعرة دون تمحيص إذ هي عقيدة حكام البلاد وملوكها وغالب علمائها في ذلك الوقت، وقليلًا ما ينقل عقيدة السلف بنوع من الإقرار.\nوكما هو معلوم فإن في كلامِ الأشاعرة كثيرًا من الحق، وكذلك في كثير من مقدماتهم، لكنهم يصلون بها إلى التأويل في نهاية المطاف، وقد بيَّنَّا وعلقنا على غالب المواضع المذكورة بما يُغني عن الرد هنا؛ إذ ليس هذا موضعه، وإنما الغرض تقرير عقيدة ابن الملقن بتفصيل لا يدع مجالا للشك في صحة هذا الاستنتاج، وتظهر في النقاط التالية:\n- تقرير مذهب الأشاعرة، في إثبات سبع صفات فقط وتأويل الباقي.\n- تأويل كثير من الصفات التي يؤوِّلها الأشاعرة.\n- استخدام لغة المتكلمين بغرض الوصول إلى التأويل، مثل: الحدث، الاسم والمسمى، صفات الذات وصفات الفعل، القديم، الجارحة، الجهة، الكلام النفسي .. إلى آخره، وكذلك المقدمات الموصلة إلى التأويل.\n- النقل عن أهل التأويل دون استدراك عليهم.\n- النقل عن غلاة المؤولة دون تمحيص.\n- مناقشته لما عدَّه شبهات الحشوية والمجسمة وتفصيل الرد عليها.\n- تعريفه لبعض المصطلحات بغير ما عرفها السلف.\n- خلطه كلام المشبهة والمجسمة بعقيدة السلف كلما هو حال المتكلمين.","vol":"1","page":208},{"text":"- تقريره لبعض عقائد السلف.\nويظهر ذلك في المواضع التالية:\n- في شرحه لحديث جبريل (٥٠) عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - بَارِزًا يَوْمًا لِلنَّاسِ، فَأَتَاهُ جِبْرِيلُ فَقَالَ: مَا الإِيمَانُ؟ قَالَ: \"الإِيمَانُ أَنْ تُؤْمِنَ باللهِ وَمَلَائِكَتِهِ وَبِلِقَائِهِ وَرُسُلِهِ، وَتُؤْمِنَ بِالْبَعْثِ\" … الحديث.\nقال: (الخامسة: الإيمان بالله: هو التصديق بوجوده تعالى وأنه لا يجوز عليه العدم، وأنه تعالى موصوف بصفات الجلال والكمال من العلم والقدرة والإرادة والكلام والسمع والبصر والحياة، وأنه تعالى مُنزه عن صفات النقص التي هي أضداد تلك الصفات، وعن صفات الأجسام والمتحيزات، وأنه واحد حق صمد فرد خالق جميع المخلوقات متصرف فيها بما شاء من التصرفات، يفعل في ملكه ما يريد ويحكم في خلقه ما يشاء).\n- وفي شرحه لحديث (٣٤٩) عن أَبي ذَرٍّ مرفوعًا: \"فرِجَ عَنْ سَقْفِ بَيْتي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ فَفَرَجَ صَدْرِي .. \"\nقال: (.. واعلم أن الأئمة - ﵃ - اعتنوا بالإسراء، وأفردوه بالتأليف، منهم: أبو شامة، وابن المنير في مجلد ضخم، وابن دحية، فلنلخص من كلامهم فوائد:\nالأولى: لا بد لك عند مرورك بهذا الحديث بطرقه عندما يتصور فيه وهمك من استحضار قوله تعالى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ وتنفي الجهة والجسمية والتكلم بحرف أو صوت تعالى الله عن ذَلِكَ، وفوض علم ذَلِكَ إلى الرب ﷻ، أو أوله عَلَى ما يليق به مع التنزيه، فالحجب للمخلوق لا للخالق، وحي ربك قدسه","vol":"1","page":209},{"text":"هناك، واجعل العرش قبلتك في المناجاة بعيدًا).\n- وفي آخر شرح حديث (٦٦١) ناقلا عن ابن عبد البر كالمقر لكلامه: (قال أبو عمر: هذا أحسن حديث يروى في فضائل الأعمال وأصحها -إن شاء الله- لأن العلم محيط بأن كل من كان في ظل الله تعالى يوم القيامة لم ينل هول الموقف، والظل في الحديث يراد به الرحمة، والله أعلم. ومن رحمته الجنة، ..)\n- وفي شرحه لحديث (٨٠٦) عن أبي هُرَيْرَةَ، أَنَّ النَّاسَ قَالُوا: يَا رَسُولَ اللهِ، هَلْ نَرى رَبَّنَا يَوْمَ القِيَامَةِ؟ قَالَ: \"هَلْ تُمَارُونَ فِي القَمَرِ لَيْلَةَ البَدْرِ لَيْسَ دُونَهُ سَحَابٌ؟ \". قَالُوا: لَا يَا رَسُولَ اللهِ. قَالَ: \"فَهَلْ تُمَارُونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ؟ \". قَالُوا: لَا. قَالَ: \"فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ، .. الحديث وفيه: فَيَأْتِيهِمُ اللهُ فَيَقُولُ: أَنَا رَبُّكُمْ. فَيَقُولُونَ: أَنْتَ رَبُّنَا. فَيَدْعُوهُمْ فَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَانَي جَهَنَّمَ، فَأَكُونُ أَوَّلَ مَنْ يَجُوزُ مِنَ الرُّسُلِ بِأُمَّتِهِ،.\nقال في فوائده: (رابعها: قوله: \"فيأتيهم الله\" الإتيان هنا إنما هو كشف الحجب التي بين أبصارنا وبين رؤية الله -﷿-، لأن الحركة والانتقال لا تجوز عَلَى الله تعالى؛ لأنها صفات الأجسام المتناهية، والله تعالى لا يوصف بشيء من ذَلِكَ، فلم يبق من معنى الإتيان إلا ظهوره -﷿- إلى الأبصار، لم تكن تراه ولا تدركه، والعادة أن من غاب عن غيره لا يمكنه رؤيته إلا بالإتيان، فعبر به عن الرؤية مجازًا، ولا شك أن ما كان عليه السلف من التسليم أسلم، لكن مع القطع بأن الظواهر المذكورة يستحيل حملها على ظواهرها لما يعارضها من ظواهر أخر، والمتأول أولها عَلَى ما يليق بها عَلَى حسب مواقعها، وإنما يسوغ تأويلها لمن كان عارفا بلسان العرب، وقواعد الأصول","vol":"1","page":210},{"text":"والفروع.\nوزعم القاضي عياض أن الإتيان فعل من أفعال الله تعالى سماه إتيانًا. قَالَ: والأشبه أن المراد يأتيهم بعض الملائكة، ويكون هذا الملك الذي جاءهم في الصورة التي أنكروها من سمات الحدث الظاهرة عليه، أو يكون معناه: يأتيهم في صورة لا تشبه صفات الإلهية؛ ليختبرهم وهو آخر امتحان المؤمنين، فإذا قَالَ لهم هذا الملك أو هذِه الصورة: أنا ربكم. رأوا عليه من علامات المخلوق ما ينكرونه ويعلمون أنه ليس ربهم فيستعيذون بالله منه).\nوفي شرحه لنفس الحديث قال:\n(السادس عشر: .. وقول الرب جلَّ وعلا: \"ما أغدرك\" تلطف بعبده وتأنيس لكثرة إدلاله عليه وسؤاله. والضحك من صفات الرب ﷻ، ومعناه: الاستبشار والرضا لا الضحك بلَهَواتٍ وتعجب).\n- وفي شرحه لحديث (٢٨٢٦) عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَضْحَكُ اللهُ إِلَى رَجُلَيْنِ يَقْتُلُ أَحَدُهُمَا الآخَرَ يَدْخُلَانِ الجَنَّةَ، يُقَاتِلُ هذا فِي سَبِيلِ اللهِ فَيُقْتَلُ، ثُمَّ يَتُوبُ اللهُ عَلَى القَاتِلِ فَيُسْتَشْهَدُ\".\nقال: (الضحك مفسر برواية النسائي السالفة \"يعجب من رجلين\" ونقل ابن الجوزي عن أكثر السلف أنهم كانوا يمنعون من تفسير مثل هذا ويمرونه كما جاء، قَالَ: وينبغي أن تُرَاعَى قاعدة في هذا قبل الإمرار وهي: أنه لا يجوز أن يحدث لله صفة ولا تشبه صفاته صفات الخلق فيكون والعياذ بالله معنى إمرار الحديث الجهل بتفسيره.\nقَالَ الخطابي: الضحك الذي يعتري البشر عندما يستخفهم الفرح،","vol":"1","page":211},{"text":"أو يستفزهم الطرب غير جائز على الله تعالى، وإنما هو مثل مضروب لهذا الصنيع الذي يحل محل التعجب عند البشر، فإذا رأوه أضحكهم، ومعنى الضحك في صفة الله: الإخبار عن الرضا بفعل أحد هذين والقبول من الآخر ومجازاتهما على صنيعهما الجنة مع تباين مقاصدهما.\nوقال ابن حبان في \"صحيحه\": يريد أضحك الله ملائكته وعجبهم من وجود ما قضى. وقال ابن فورك: أن يُبْدِي الله من فضله ونعمه توفيقًا لهذين الرجلين كما تقول العرب: ضحكت الأرض بالنبات إذا ظهر فيها، وكذلك قالوا للطلع إذا انفتق عنه: كافره الضحك؛ لأجل أن ذَلِكَ يبدو منه البياض الظاهر كبياض الثغر. وقال الداودي: أراد قبول أعمالهما ورحمتهما والرضى عنهما. وكذا قَالَ ابن بطال: المعنى: يتلقاهما بالرحمة والرضوان، والضحك منه على المجاز؛ لأنه لا يكون منه تعالى على ما يكون من البشر؛ لأنه ليس كمثله شيء).\nوقد نقل هنا وفي مواضع كثيرة عن ابن فورك دون تمحيص، وحال ابن فورك معروفة من غلوه في التأويل. وكذلك عن محمد بن شجاع الثلجي:\n- ففي التفسير: باب قَوْلهِ: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ عند شرحه لحديث (٤٨١١): جَاءَ حَبْرٌ مِنَ الأَحْبَارِ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا مُحَمَّدُ، إِنَّا نَجِدُ أَنَّ اللهَ يَجْعَلُ السمَوَاتِ عَلَى إِصْبَعِ وَالأَرَضِينَ عَلَى إِصْبَع، وَالشَّجَرَ عَلَى إِصْبَع\" .. وفي آخره: فَضَحِكَ رسول الله - ﷺ - تَصْدِيقًا لِقَوْلِ الحَبْرِ، ثُمَّ قَرَأَ: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾.\nقال: (وهذا الحديث من أحاديث الصفات، وفيها مذهبان","vol":"1","page":212},{"text":"مشهوران: التأويل والإمساك عنه مع الإيمان بها مع الاعتقاد أن الظاهر غير مراد، فعلى الأول الإصبع هنا: القدرة، أي: خلقها مع عظمها بلا تعب ولا ملل، وذكره هنا للمبالغة، ويحتمل -كما قاله ابن فورك- أن يكون المراد به هنا أصابع بعض مخلوقاته، وهو غير ممتنع، وكذا قال محمد بن شجاع الثلجي، يحتمل أن يكون خلق من خلقه يوافق اسمه اسم الإصبع، وما ورد في بعض الروايات من أصابع الرحمن يؤول على القدرة والملك).\n- وفي شرحه لحديث (٤٠٧٣) عن أبي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"اشْتَدَّ غضب اللهِ عَلَى قَوْمٍ فَعَلُوا بِنَبِيِّهِ قال: (يريد بقوله: \"اشتد غضب الله\" أنَ ذلك من أعظم السيئات عنده ويجازي عليه، ليس الغضب الذي هو عرض؛ لأن القديم لا تحيله الأعراض؛ لأنها حوادث، ويستحيل وجودها فيه).\n- وفي شرحه لحديث ٥٢٢٨ عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"إِنِّي لأَعْلَمُ إِذَا كُنْتِ عَنِّي رَاضِيَةً ..\nقال: (وكذلك إذا قال: لقيت اسم زيد. لا يفهم منه أنه لقي زيدًا. ويبين ذلك ما نشاهده من تبديل اسماء المماليك وتبديل كنى الأحرار، ولا تتبدل الأشخاص مع ذلك، وإنما يصح عند تحقيق النظر أن يكون الاسم هو المسمى في الله وحده فقط، لا فيما سواه من المخلوقين، لمباينته تعالى وأسمائه وصفاته حكمَ أسماء المخلوقين وصفاتهم، بيان عدم اللزوم في حقه تعالى أن طرق العلم بالشيء إنما تؤخذ من جهة الاستدلال عليه بمثله وشبهه، أو من حكم ضده، وعلمنا يقينًا أنه تعالى لا شبيه له بقوله: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾، وبقوله: ﴿وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (٤)﴾ فثبت بذلك أنه لا ضد له؛ لأن حكم الضد","vol":"1","page":213},{"text":"إنما يعلم من حكم ضده، فكما لم يكن له تعالى شبيه ولا ضد يستدل على اسمه إذا كان غير المسمى لم يجز لنا أن نقول ذلك، مع أنه - ﷺ - لم يتكلم بذلك، ولا سنه لأمته، ولا يعلم به الصحابة، فلا يجوز أن تقاس أسماء الله وصفاته على أسماء المخلوقين وصفاتهم. ولا يقال: إن اسم الله غير المسمى به؛ من أجل جواز ذلك فينا، وستكون لنا عودة إلى تبيين مذهب أهل السنة أن اسم الله تعالى هو المسمى في باب السؤال بأسماء الله تعالى، والاستعاذة بها في كتاب الرد على الجهمية).\n- وفي شرحه لحديث (٦٥١٩) عَنْ أبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيَّ - ﷺ - قَالَ: \"يَقْبضُ اللهُ الأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ، ثُمَّ يَقُولُ: أَنَا المَلِكُ أَيْنَ مُلُوكُ الَأَرْضِ\".\n- وحديث (٦٥٢٠) أَبِي سَعِيدِ الخُدْرِيِّ قَالَ النَّبِيُّ - ﷺ -: \"تَكُونُ الأَرْضُ يَوْمَ القِيَامَةِ خُبْزَةً وَاحِدَةً، يَتَكَفَّؤُهَا الجَبَّارُ بِيَده كمَا يَكْفَأُ أَحَدُكُمْ خُبْزَتَهُ فِي السَّفَرِ، نُزُلًا لأَهْلِ ..\nقال: (فصل: قد سلف معنى القبض أنه الجمع، وكذا الطي، وقد يكون معناهما: إفناء الشيء وإذهابه فقوله تعالى: ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ يحتمل أن يكون المراد به: والأرض جميعًا ذاهبة فانية يوم القيامة، وقوله: ﴿وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ ليس يريد به طيًّا بعلاج وانتصاب، وإنما المراد بذلك الذهاب والفناء. يقال: قد انطوى عنا ما كنا فيه، وجاءنا غيره، وانطوى عنا الدهر بمعنى الفناء والذهاب، فإن قلت: فقد جاء في الحديث: \"يقبض أصابعه ويبسطها\". وهذِه صفة الجارحة، فالجواب: أن هذا مذهب المجسمة من اليهود الحشوية تعالى الله عن ذَلِكَ، وإنما المعنى حكاية الصحابي عن","vol":"1","page":214},{"text":"رسول الله - ﷺ -: يقبض أصابعه ويبسطها. وليس اليد في الصفات بمعنى الجارحة حَتَّى يتوهم بثبوتها ثبوت الأصابع، فدل على أنه -﵇- هو الذي يقبض أصابعه ويبسطها، وذكر الأصابع لم يوجد في شيء من الكتاب والسنة المقطوع بصحتها؛ فإن قلت: قد ورد ذكر الإصبع في غير ما حديث كحديث الصحيحين، أنه -﵇- أتاه رجل من أهل الكتاب فقال: يا أبا القاسم، أَبَلَغَكَ أن الله تعالى يحمل السماوات على إصبع، والأرضين على إصبع، والشجر على إصبع، والثرى على إصبع، والخلائق على إصبع؟ فضحك رسول الله - ﷺ - حَتَّى بدت نواجده فنزل: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾.\nوحديث \"الصحيحين\" من طريق عبد الله بن عمرو أنه سمع رسول الله - ﷺ - يقول: \"إن قلوب بني آدم كلها بين إصبعين من أصابع الرحمن كقلب واحد، يصرفها حيث يشاء\" ثم قال - ﷺ -: \"اللهم مصرف القلوب صرف قلوبنا على طاعتك\" ومثله كثير.\nفالجواب: أما إطلاق الجارحة هنا فمحال تقدس الله عن ذَلِكَ، وهو هنا بمعنى القدرة على الشيء، ويسر تقليبه، وهو كثير في كلامهم، فلما كانت السماوات والأرض أعظم الموجودات قدرًا، وأكثرها خلقًا، كان إمساكها بالنسبة إلى الله كالشيء الحقير الذي نجعله نحن بين أصابعنا، ونتصرف فيه كيف شئنا، فتكون الإشارة بقوله: \"ثم يقبض أصابعه، ويبسطها، ثم يهزهن\" كما في بعض ألفاظ مسلم. أي: هذِه في قدرته كالحبة (مثلًا) في كف أحدنا التي لا يبالي بإمساكها، ولا بهزها، ولا بحركتها، والقبض والبسط عليها، ولا يجد في ذَلِكَ صعوبة ولا مشقة، وقد تكون الإصبع في كلام العرب بمعنى:","vol":"1","page":215},{"text":"النعمة، وهو المراد بقوله: \"إن قلوب بني آدم بين إصبعين من أصابع الرحمن\" أي: بين نعمتين من نعمه، يقال: لفلان عليَّ إصبع. أي: أثر حسن إذا أنعم عليه نعمة حسنة، وللراعي على ماشيته إصبع أي: أثر حسن. وفيه عدة أشعار.\nفإن قلت: كيف يجوز إطلاق الشمال على الله تعالى وذلك يقضي بالنقص؟ فالجواب: أنه مما تفرد به عمر بن حمزة عن سالم وقد روى هذا الحديث نافع وابن مقسم عن ابن عمر فلم يذكر فيه الشمال، ورواه أيضًا أبو هريرة وغيره عن رسول الله - ﷺ -، ولم يذكر واحد منهم الشمال.\nوقال البيهقي: روي ذكر الشمال في حديث آخر في غير هذِه القصة، إلا أنه ضعيف بمرة، وكيف يصح ذَلِكَ مع ما صح عنه أنه سمى كلتا يديه يمينًا، وكان من قال ذَلِكَ أرسله من لفظه على ما وقع له إذ عادة العرب ذكرها في مقابلة اليمين.\nقال الخطابي: ليس فيما يضاف إلى الله تعالى من صفة اليد شمال؛ لأن الشمال محل النقص والضعف، وليس معنى اليد عندنا الجارحة، إنما هي صفة جاء بها التوقيف، فنحن نطلقها على ما جاءت، وننتهي إلى حيث انتهى بها الكتاب والسنة المأثورة الصحيحة، وهو مذهب أهل السنة والجماعة، وقد تكون اليمين في كلام العرب بمعنى القدرة والملك، ومنه قوله تعالى: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ يريد: الملك. وقال ﴿لَأَخَذْنَا مِنْهُ بِالْيَمِينِ﴾ أي: بالقوة والقدرة، أي: أخذنا قوته وقدرته، كذا ذكره الفراء، وأنشد فيه للشماخ وغيره، وقد تكون في كلامهم بمعنى التبجيل والتعظيم، تقول: فلان عندنا باليمين. أي: بالمحل الجليل، وأنشد عليه. وأما قوله: \"كلتا يديه يمين\" فإنه أراد بذلك التمام والكمال).","vol":"1","page":216},{"text":"- وفي أول كِتَابِ التَّعْبِيرِ حديث (٦٩٨٢) عَنْ عَائِشَةَ ﵂ أَنَّهَا قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - مِنَ الوَحْيِ الرُّؤْيَا الصَّادِقَةُ\nقال: (واتفق العلماء على جواز رؤية الباري تعالى في المنام وصحتها ولو رآه إنسان على صفة لا تليق بجلاله من صفات الأجسام؛ لأن ذلك المرئي غير ذات الله تعالى، ولا يجوز عليه التجسم، ولا اختلاف الأحوال باختلاف رؤية سيدنا رسول الله - ﷺ -).\nوفي أول كِتَاب التَّوحِيدِ والرَّد على الجهْميةِ، قال: (فصل: ينبغي أن يعتقد أن الله تعالى في عظمته لا يشبه شيئًا من مخلوقاته ولا يُشبَّهُ به، وأن ما جاء مما أطلقه الشرع على الخلق والمخلوقات فلا تشابه بينهما في المعنى الحقيقي؛ إذ صفات القديم بخلاف صفات المخلوق، فكما أن ذاته لا تشبه الذوات، فكذلك صفته لا تشبه صفات المخلوقين؛ إذ صفاتهم لا تنفك عن الأعراض، والأعراض هو تعالى منزه عنها.\nقال بعضهم: التوحيد إثبات ذات غير مشبهة للذوات، ولا معطلة عن الصفات. وقال الواسطي: ليس كذاته ذات، ولا كاسمه اسم، ولا كفعله فعل، ولا كصفته صفة إلا من جهة موافقة اللفظ اللفظ، وجلَّت الذات القديمة أن تكون لها صفة حديثة، كما استحال أن يكون للذات المحدثة صفة قديمة، من اطمأن إلى موجود انتهى إليه فكره فهو مشبه، ومن اطمأن إلى النفي المحض فهو معطل، وإن اعترف بموجود، اعترف بالعجز عن درك حقيقته فهو موحد. وقال ذو النون: حقيقة التوحيد أن تعلم أن قدرة الله في الأشياء بلا علاج، وصنعه لها بلا مزاج، وعلة كل شيء صنعه ولا علة لصنعه، وما تصور في وهمك فالله بخلافه).\nوفي شرحه لحديث (٧٣٧٢) وما بعده قال: (وتضمنت ترجمة","vol":"1","page":217},{"text":"الباب: أن الله واحد، وأنه ليس بجسم؛ لأن الجسم ليس بشيء واحد، وإنما هي أشياء كثيرة مؤلفة، في نفس الترجمة الرد على الجهمية في قولها: إنه تعالى جسم. تعالى الله عن قولهم، والدليل على استحالة كونه جسمًا: أن الجسم موضوع في اللغة للمؤلف المجتمع وذلك محال عليه تعالى؛ لأنه لو كان كذلك لم ينفك عن الأعراض المتعاقبة عليه الدالة بتعاقبها عليه على حدثها لفناء بعضها عند مجيء أضدادها، وما لم ينفك عن المحدثات فمحدث مثلها، وقد قام الدليل على قدمه تعالى، فبطل كونه جسمًا).\nثم قال: (فصل: ينبغي أن يعتقد أن الله تعالى في عظمته لا يشبه شيئًا من مخلوقاته ولا يشبه به، وأن ما جاء مما أطلقه الشرع على الخلق والمخلوقات فلا تشابه بينهما في المعنى الحقيقي؛ إذ صفات القديم بخلاف صفات المخلوق، فكما أن ذاته لا تشبه الذوات، فكذلك صفته لا تشبه صفات المخلوقين؛ إذ صفاتهم لا تنفك عن الأعراض، والأعراض هو تعالى منزه عنها.\nقال بعضهم: التوحيد إثبات ذات غير مشبهة للذوات، ولا معطلة عن الصفات.\nوقال الواسطي: ليس كذاته ذات، ولا كاسمه اسم، ولا كفعله فعل، ولا كصفته صفة إلا من جهة موافقة اللفظ اللفظ، وجلَّت الذات القديمة أن تكون لها صفة حديثة، كما استحال أن يكون للذات المحدثة صفة قديمة، من اطمأن إلى موجود انتهى إليه فكره فهو مشبه، ومن اطمأن إلى النفي المحض فهو معطل، وإن (اعترف) بموجود، اعترف بالعجز عن درك حقيقته فهو موحد).\n- وفي شرحه لحديث (٧٣٧٦) عن جَرِيرِ قَالَ: قَالَ رَسُولُ الله - ﷺ -","vol":"1","page":218},{"text":"\"لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمُ الناس\".\nقال: (وغرضه في هذا الباب إثبات الرحمة، وهي صفة من صفات ذاته لا من صفات أفعاله، والرحمن وصف به نفسه تعالى، وهو متضمن لمعنى الرحمة، كتضمن وصفه لنفسه بأنه عالم وقادر وحي وسميع وبصير ومتكلم ومريد للعلم والقدرة والحياة والسمع والبصر والكلام والإرادة التي جميعها صفات ذاته لا صفات أفعاله؛ لقيام الدليل على أنه تعالى لم يزل ولا يزال حيًّا عالمًا قادرًا سميعًا بصيرًا متكلمًا مريدًا، ومن صفات ذاته الغضب والسخط. والمراد: برحمته تعالى: إرادته لنفع من سبق في علمه أنه ينفعه ويثيبه على أعماله فسماها رحمة. والمراد بغضبه وسخطه إرادته لإضرار من سبق في علمه إضراره، وعقابه على ذنوبه، فسماها غضبًا وسخطًا).\nوقرر ابن الملقن تَقسيم الصفاتِ إلى صفاتِ ذاتٍ وصفاتِ أفْعالٍ ولكن على طريقة الأشاعِرة، ووافق مَنْ اتخذ هذا التقسيم وسيلة لتأويل بعض الصفات كما هو الحال عند كثير من المتكلمين، ومن الأمثلة على ذلك:\nفي شرحه لحديث (٧٣٨٣) عَنِ ابن عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: \"أَعُوذُ بِعِزَّتِكَ الذِي لَا إله إِلا أَنْتَ، الذِي لَا يَمُوتُ، وَالْجِنُّ وَالانْسُ يَمُوتون\".\nوحديث (٧٣٨٤) عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - وفيه: \" .. قَدْ قَدْ بِعِزَّتِكَ وَكَرَمِكَ\".\nقال: (العزيز متضمن للعزة، ويجوز أن تكون صفة ذات بمعنى: القدرة والعظمة، وأن تكون صفة فعل بمعنى: القهر لمخلوقاته والغلبة لهم.)","vol":"1","page":219},{"text":"وقال: (الحكيم متضمن الحكمة وهو على وجهين أيضًا: صفة ذات تكون بمعنى العلم، والعلم من صفات ذاته، والثاني: أن يكون بمعنى الأحكام للفعل والإتقان له، وذلك من صفات الفعل وإحكام الله تعالى لمخلوقاته فعل من أفعاله، وليس إحكامه لها شيئًا زائدًا على مقابل بل إحكامه لها جعلها تقاد.)\nثم أكمل الكلام ناقلا طريقة الأشاعرة في معالجة هذِه المسائل معتبرا ذلك مذهب أهل السنة:\n(وأما على ما ذهب إليه أهل السنة أن خلق الشيء وإحكامه هو نفس الشيء، وإلا أدى القول بأن الأحكام والخلق غير المحكم المخلوق إلى التسلسل إلى ما لا نهاية له، والخروج إلى ما لا نهاية له إلى الوجود مستحيل، فبان الفرق بين الحالف بعزة الله التي هي صفة ذاته، وبين من حلف بعزته التي هي صفة فعله أنه حانث في حلفه بصفة الذات دون صفة الفعل، بل هو منهي عن الحلف بصفة الفعل؛ لقول القائل: وحق السماء، وحق زيد؛ لقوله -﵇-: \"مَنْ كان حالِفًا فليحلفْ بالله\").\nثم قال: (ثالثها: القَدَم لفظ مشترك يصلح استعماله في الجارحة وفيما ليس بجارحة، فيستحيل وصفه تعالى بالقدم الذي هو الجارحة؛ لأن وصفه بذلك يوجب أن يكون جسمًا والجسم مؤلف حامل للصفات وأضدادها غير متوهم خلوه منها، وقد بان أن المتضادات لا يصح وجودها معا، إذا استحال هذا ثبت وجودها على طريق التعاقب وعدم نقضها عند مجيء بعض، وذلك دليل على حدوثها، وما لا يصح خلوه من الحوادث فواجب كونه محدثًا، فثبت أن المراد بالقدم في هذا الحديث: خلق من خلقه تقدم علمه أنه لا يملأ جهنم إلا به، قاله ابن بطال.","vol":"1","page":220},{"text":"ثم قال: وقال النضر بن شميل: القدم ها هنا هم الكفار الذين سبق في علم الله أنهم من أهل النار، وأنه يملأ النار بهم حتى ينزوي بعضها إلى بعض من الملء؛ لتضايق أهلها فتقول: قط قط. أي: امتلأتُ، ومنه قوله تعالى: ﴿وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ﴾ أي: سابقة صدق وقال ابن الأعرابي: القدم هنا هو المتقدم في الشرف والفضل، وقد قد وقط قط بمعنى: حسبي، أي: كفاني، وقال: قدني وقطني بمعنى).\n(ثم حكى في القدم أقوالًا: أحدها: عن الحسن: يجعل الله فيها الذين قدمهم من شرار خلقه، فهم الذين قدم الله للنار، كأن المسلمين قدم للجنة.\nفمعنى القَدَم على هذا المتقدم أي: سبق في علم الله أنهم من أهل النار، وهذا قد سلف عن النضر. ثانيها: أنهم قوم يختلقون يوم القيامة يسميهم الله قدمًا. ثالثها: المعنى: قدم بعض خلقه فأضيف إليه، كما يقال: ضرب الأمير اللص فيضاف الضرب إليه على معنى أمره وحكمه. وقال الداودي: قيل معناه: وعد الصدق الذي وعد لعباده أن ينجي منهم المتقين قال تعالى: ﴿أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ﴾. وقال بعض المفسرين: قدم صدق محمد - ﷺ -، قال: فإن كان كذلك فهي الشفاعة التي تكون منه، فيأمر الله الملائكة أن يخرجوا من النار من كان في قلبه مثقال حبة من إيمان، وهذا من المقام المحمود الذي وعده، وهذا خلاف نص الحديث؛ لأن فيه أن رب العالمين يضع فيها قدمه بعد أن قالت: \"هل مِنْ مزيد\"؛ وكيف ينقص منها وهي تطلب الزائد، وإنما ينزوي بما جعل فيها ليس بما يخرج منها، وفي هذا الخبر دلالة على من تأول في الخبر الآخر \"حتى يضعَ الجبارُ فيها قدمه\" أن الجبار إبليسُ وشيعته؛ لأنه أول من تكبر، ولذلك رد من قال: يراد به غير الله من المتجبرين).","vol":"1","page":221},{"text":"- وفي شرحه لحديث (٧٤٠٧) \"إِنَّ اللهَ لَا يَخْفَى عَلَيْكُمْ، إِنَّ اللهَ لَيْسَ بِأَعْوَرَ\" قال:\n(الشرح: ما ذكره في تفسير: ﴿وَلِتُصْنَعَ عَلَى عَيْنِي﴾ هو قول قتادة، وهو معروف في اللغة يقال: صنعت الفرس وصنعته إذا أحسنت القيام عليه، واستدلاله من هذِه الآية والحديث على أن لله تعالى صفة سماها (عينا) ليست هو ولا غيره وليست كالجوارح المعقولة سببا؛ لقيام الدليل على استحالة وصفه بأنه ذو جوارح وأعضاء تعالى عن ذلك، خلافًا لما تقوله المجسمة من أنه تعالى جسم لا كالأجسام.\nواستدلوا على ذلك بهذِه، كما استدلوا بالآيات المتضمنة لمعنى الوجه، واليدين ووصفه لنفسه بالإتيان والمجيء والهرولة في حديث الرسول، وذلك كله باطل وكفر من متأوله؛ لقيام الدليل على تساوي الأجسام في دلائل الحدث القائم بها واستحالة كونه من جنس المحدثات، إذ المحدث إنما كان محدثًا من حيث متعلق هو متعلق بمحدث أحدثه، وجعله بالوجود أولى منه بالعدم.\nفإن قالوا: الدليل على صحة ما نذهب إليه من أنه تعالى جسم أنه - أي: الله -ليس بأعور، وإشارته إلى عينه، وأن المسيح الدجال أعور عين اليمين ففي إشارته إلى عينه بيده؛ تنبيه على أن عينه كسائر الأعين.\nقلنا لهم: قد تقدم في دليلنا استحالة كونه جسمًا؛ لاستحالة كونه محدثًا وإذا صح ذلك وجب صرف قوله، وإشارته بيده إلى معنًى يليق به وهو نفي النقص والعور عنه تعالى، وأنه ليس كمن لا يرى ولا يبصر بل هو منتفٍ عنه جميع النقائص والآفات التي هي أضداد البصر والسمع وسائر صفات ذاته التي يستحيل وصفه بأضدادها إذ","vol":"1","page":222},{"text":"الموصوف بها تارة وأضدادها أخرى محدث مربوب؛ لدلالة قيام الحوادث به على حدثه).\nوفي شرحه لحديث (٧٤١٠) \"يَجْمَعُ اللهُ المُؤْمِنِينَ يَوْمَ القِيَامَةِ كَذَلِكَ، فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هذا.\nوحديث (٧٤١١) \"يَدُ اللهِ مَلأى لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَارَ\". وَقَالَ: \"أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السمَوَاتِ وَالأَرْضَ؟ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَده\" وَقَالَ: \"عَرْشُهُ عَلَى المَاءِ، وَبِيَدِهِ الأُخْرى المِيزَانُ يَخْفِضُ وَيَرْفَعُ\".\nوحديث (٧٤١٢) \"إِنَّ اللهَ يَقْبِضُ يَوْمَ القِيَامَةِ الأَرْضَ، وَتَكُونُ السَّمَوَاتُ بِيَمِينِهِ، ثُمَّ يَقُولُ: أَنَا المَلِكُ\". وما بعده ..\nقال: (الشرح: اليد هنا: القدرة، قال الداودي: يحتمل أن يريد ذلك، وقال أبو المعالي: ذهب بعض أئمتنا إلى أن اليد والعين والوجه صفات ثابتة للرب، والسبيل إلى إثباتها السمع دون قضية العقل، والذي يصح عندنا حمل اليدين على القدرة، والعين على البصر، والوجه على الوجود.\nقال ابن فورك: قوله: \"يد الله مع الجماعة\"، من أصحابنا من قال: اليد هنا بمعنى الذات كقوله تعالى: ﴿مِمَّا عَمِلَتْ أَيْدِينَا﴾ أي: ما عملنا، قال: فإن قال قائل: إذا حملتم اليد على معنى الذات فهلا حملتموه في قوله: ﴿خَلَقْتُ بِيَدَيَّ﴾ على الذات: قيل: لا يصح ذلك ذكره ابن التين، قال: والفرق بينهما أن الله تعالى قال ذلك لإبليس محتجًّا عليه مفضلًا لآدم بهذا التخصيص مبطلا لقوله: ﴿أَنَا خَيْرٌ مِنْهُ﴾، فلو حمل على معنى الذات سقطت الفائدة وبطل معنى الاحتجاج منه تعالى على إبليس فيه.","vol":"1","page":223},{"text":"وقال ابن بطال: استدلاله بقوله تعالى: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ وسائر أحاديث الباب على إثبات يدين لله تعالى هما صفتان من صفات ذاته ليستا بجارحتين بخلاف قول المجسمة المثبتة أنهما جارحتان، وخلاف قول القدرية النفاة لصفات ذاته ثم إذا لم يجز أن يقال: إنهما جارحتان لم يجز أن يقال: إنهما قدرتان ولا أنهما نعمتان؛ لأنهما لو كانتا قدرتين لفسد ذلك من وجهين: أحدهما: أن الأمة أجمعت من بين ناف لصفات ذاته وبين مثبت لها أن الله تعالى ليس له قدرتان بل واحدة في قول المثبتة ولا قدرة في قول النافية لصفاته؛ لأنهم يعتقدون كونه قادرًا بنفسه لا بقدرته، والآخر: أن الله تعالى قال لإبليس: ﴿مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ﴾ الآية قال إبليس مجيبًا له: ﴿أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ﴾ فأخبر بالعلة التي لأجلها لم يسجد، وأخبره تعالى بالعلة التي لها أوجب السجود وهي خلقه بيده، فلو كانت القدرة: اليد التي خلق آدم بها وبها خلق إبليس لم يكن لاحتجاجه تعالى عليه بأن خلقها بما يوجب عليه السجود معنًى؛ إذ إبليس مشارك لآدم فيما خلقه به تعالى من قدرته، ولم يفخر إبليس بأن يقول له: أي رب فأي فضل له وأنا خلقتني بقدرتك كما خلقته، ولم يعدل إبليس عن هذا الجواب إلى أن يقول: أنا خير منه؛ لأنه خلقه من نار وخلق آدم من طين، فعدول إبليس عن هذا الاحتجاج مع وضوحه دليل على أن آدم خصه الله من خلقه بيده بما لم يخص به إبليس، وقد يسوغ للقدرية القول بأن اليد هنا القدرة، وظاهر الآية مع هذا يقتضي يدين، فينبغي على الظاهر إثبات قدرتين وذلك خلاف الأمة ولا يجوز أن يكون المراد باليدين: نعمتين؛ لاستحالة خلق المخلوق بمخلوق مثله؛ لأن النعم مخلوقة كلها، وإذا استحال كونهما","vol":"1","page":224},{"text":"جارحتين ونعمتين وقدرتين ثبت أنهما يدان صفتان لا كالأيدي، والجوارح المعروفة عندنا اختص آدم بأن خلقه بهما من بين سائر خلقه تكريمًا له وتشريفًا).\n- وفي باب قوله تعالى ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ حديث (٧٤١٨) وفيه: \"كَانَ اللهُ وَلَمْ يَكُنْ شَيْءٌ قَبْلَهُ، وَكَانَ عَرْشُهُ عَلَى المَاءِ، وما بعده.\nقال: (وغرضه في الباب حديث العرش بدليل قوله تعالى: ﴿وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾، وبدليل قوله في حديث أبي سعيد الآتي: \"فإذا موسى آخذ بقائمة من قوائم العرش\" فوصفه تعالى بأنه مربوب كسائر المخلوقات، ووصفه -﵇- بأنه ذو أبعاض وأجزاء منها ما تسمى قائمة، والمبعض والمتجزئ لا محالة جسم، والجسم مخلوق؛ لدلائل قيام الحدث به من التأليف خلافًا لما يقوله الفلاسفة أن العرش هو الصانع الخالق).\nقال: (فصل: وأما الاستواء فاختلف الناس في معناه: فقالت المعتزلة: إنه بمعنى الاستيلاء والقهر والغلبة، واحتجوا بقول الشاعر:\nقد استوى بشر على العراق … من غير سيف ودم مهراق\nيعني: قهر وغلب. وقال كثير من أهل اللغة: إن معنى ﴿عَلَى الْعَرْشِ اسْتَوَى﴾ استقر؛ لقوله تعالى ﴿فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ﴾، وأنكر بعضهم الأول، وقال: لا يقال استولى إلا لمن لم يكن مستوليًا؛ لأنه تعالى لم يزل مستوليًا).\nوفيه كلام طويل تضمن كثيرًا من أقوال المتكلمين، فانظره في موضعه.","vol":"1","page":225},{"text":"وقال: (قال ابن فورك في قوله: \"سبقت غضبى\" معنى الغضب والرحمة في صفاته تعالى يرجع إلى صفة واحدة في رحمة يوصف بها أنها إرادة لتنعيم من علم أنه ينعمه بالجنة، ..).\nوقال: (وغرضه في هذا الباب رد شبهة الجهمية المجسمة في تعلقها بظاهر قوله تعالى: ذى المعارج ﴿ذِي الْمَعَارِجِ (٣) تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾، وبقوله: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ وما تضمنته أحاديث الباب، من هذا المعنى، وقد سلف الكلام في الرد عليهم، وهو أن الدلائل الواضحة قد قامت على أن الباري تعالى ليس بجسم ولا محتاجًا إلى مكان يحله ويستقر فيه؛ لأنه تعالى قد كان ولا مكان وهو على ما كان، ثم خلق المكان، فمحال كونه غنيًّا عن المكان قبل خلقه إياه ثم يحتاج إليه بعد خلقه له -هذا مستحيل- ولا حجة لهم في قوله: ﴿ذِي الْمَعَارِجِ﴾ لأنه إنما أضاف المعارج إليه إضافة فعل، وقد كان ولا فعل له موجود، وقد قال ابن عباس ﵄ في قوله: ﴿ذِي الْمَعَارِجِ﴾ هو بمعنى: العلو والرفعة.\nوكذلك لا شبهة لهم في قوله تعالى: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ لأن صعود الكلم إليه تعالى لا يقتضي كونه في جهة العلو، إذ الباري تعالى لا تحويه جهة، إذ كان موجودًا ولا جهة، وإذا صح ذلك وجب أن يكون تأويل قوله: ﴿ذِي الْمَعَارِجِ﴾ رفعته وإعتلاؤه على خليقته وتنزيهه عن الكون في جهة؛ لأن ذلك ما يوجب كونه جسمًا -تعالى الله عن ذلك- وإنما وصف الكلم بالصعود إليه (فمحال أيضًا وامتناع)؛ لأن الكلم عرض، والعرض لا يفعل؛ لأن من شرط الفاعل كونه حيًّا قادرًا عالمًا مريدًا، فوجب صرف الصعود المضاف إلى الكلم إلى الملائكة الصاعدين به).","vol":"1","page":226},{"text":"- وفي باب قَوْلِ الله -﷿-: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾\nشرحه لحديث (٧٤٣٤) وما بعده.\nذكر فيه كلامًا طويلًا غالبه حق موافق للسلف، لكن خلطه بألفاظ المتكلمين.\n- وأيضًا في باب كَلَامِ الرَّبِّ -﷿- مَعَ جِبْرِيلَ وَنداءِ اللهِ المَلَائِكَةَ. وشرحه لحديث (٧٤٨٥) \"إِنَّ اللهَ ﵎ إِذَا أَحَبَّ عَبْدًا نَادى جِبْرِيلَ .. وما بعده\nقال: (هذا الباب كالباب الذي قبله في إثبات كلامه تعالى وإسماعه جبريل والملائكة، فيسمعون عند ذلك الكلام القائم بذاته الذي لا يشبه كلام المخلوقين؛ إذ ليس بحروف ولا تقطيع بفم، وليس من شرطه أن يكون بلسان وشفتين وآلات، وحقيقته أن يكون مسموعًا مفهومًا، ولا يليق بالباري تعالى أن يستعين في كلامه بالجوارح والأدوات، فمن قال: لم أشاهد كلامًا إلا بأدوات لزمه التشبيه؛ إذ حكم على الله بحكم المخلوقين، وخالف قوله -﷿-: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾.)\nوانظر أيضًا شرحه لحديث (٧٥٠٩) وما بعده. وحديث (٧٥١٥) وما بعده حتى آخر الكتاب، قرر فيه بعض عقائد السلف مع خلطه ببعض أقوال المتكلمين.","vol":"1","page":227},{"text":"* صوفيته\nالذي يرى بعض كتب ابن الملقن مثل كتاب \"طبقات الأوليا\" و\"حدائق الأولياء\" يظن للوهلة الأولى أنه صوفي قح، فهو من الذين لبسوا خرقة التصوف وألبسوها بالإسناد، وهو يذكر في آخر كتابه \"طبقات الأولياء\" سلاسل خرقه بأسانيد كأسانيد الحديث، فمرة ينتهي السند إلى أويس القرني، عن عمر وعلي، عن رسول الله - ﷺ -، ومرة إلى عائشة ﵂ موقوفًا! وثالثة إلى علقمة عن ابن مسعود عن رسول الله - ﷺ -!\nولا ريب في وهاء هذِه الأسانيد وبطلانها. قال السخاوي (^١): حديث لبس الخرقة الصوفية وكون الحسن البصري لبسها من علي. قال ابن دحية وابن الصلاح: إنه باطل. وكذا قال شيخنا -أي ابن حجر-: إنه ليس في شيء من طرقها ما يثبت، ولم يرد في خبر صحيح ولا حسن ولا ضعيف أن النبي - ﷺ - ألبس الخرقة على الصورة المتعارفة بين الصوفية لأحد من أصحابه، ولا أمر أحدًا من أصحابه بفعل ذلك، وكل ما يروى في ذلك صريحًا فباطل .. إلخ.\nوكان ابن الملقن -﵀- من المؤمنين بوجود الخضر -﵇- ويذكر في \"طبقات الأولياء\" (ص ٥٥٩) قصتين في اجتماعه بالخضر، (والذي رجح في قصته في \"التوضيح\" حياته) وكل هذا من آثار تصوفه، وفي كتابه المشار إليه من هذا القبيل عجائب وغرائب. ﵀ وإيانا والمسلمين.\n_________\n(^١) \"المقاصد الحسنة\" (ص ٣٣١).","vol":"1","page":228},{"text":"ومن ذلك ما حكاه أيضًا في ترجمة \"أحمد بن أبي الحواري\"، من أنه كان بينه وبين أبي سليمان الداراني عهد ألا يخالفه في شيء يأمره به، فجاء يومًا والداراني في مجلسه، فقال له: إن التنور قد سجر، فبم تأمر؟ فلم يجبه ثلاث مرات، فلما ألح عليه، قال له: اذهب فاقعد فيه! ثم تغافل، واشتغل عنه ساعة، ثم ذكره، فقال: اطلبوا أحمد فإنِّه في التنور. فذهبوا إليه، فإذا هو في التنور، لم تحترق منه شعرة.\nوعلى الرغم مما سبق فإنه باستقراء المواضع التي تكلم فيها عن الصوفية في كتاب التوضيح نجد أشياء مخالفة للقطع بصوفيته:\n* أولا إخبار عام عن التصوف دون التعرض لهم بنقد أو إقرار:\nقال في المقدمة: في فصل في بيان رجال \"صحيح البخاري\" منه إلينا:\n(فائدة: السجزي -بكسر السين- نسبة إلى سجزة، وقال السمعاني: سجستان، قَالَ ابن ماكولا وغيره: هي نسبة إلى غير القياس. والهروي نسبة إلى هراة، مدينة مشهورة بخراسان، خرج منها خلائق من الأئمة. والصوفي نسبة إلى الصوفية، وهم الزهاد العباد، وسموا بذلك للبسهم الصوف غالبًا، وحكى السمعاني قولًا: أنهم نسبوا إلى بني صوفة جماعة من العرب كانوا يتزهدون، وأما من قَالَ: إنه مشتق من الصفاء أو صفة مسجد رسول الله - ﷺ - أو الصف ففاسد من حيث العربية. ومن أحسن حدود التصوف: أنه استعمال كل خلق سَنِيٍّ، وترك كل خلق دني.)\nوفي باب الصَّلَاةِ بَعْدَ الفَجْرِ حَتَّى تَرْتَفِعَ الشَّمْسُ. الأحاديث (٥٨١ - ٥٨٤) عَنِ ابن عَبَّاسِ قَالَ شَهِدَ عِنْدِي رِجَالٌ مَرْضِيُّونَ، وَأَرْضَاهُمْ عِنْدِي عُمَرُ: أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ الصَّلَاةِ بَعْدَ الصُّبْحِ حَتَّى تَشْرُقَ الشَّمْسُ،","vol":"1","page":229},{"text":"وَبَعْدَ العَصْرِ حَتَّى تَغْرُبَ.\nوعن ابن عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - \"لَا تَحَرَّوْا بِصَلَاتكُمْ طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا\".\nوعَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعَتَيْنِ، وَعَنْ لِبْسَتَيْنِ، وَعَنْ صَلَاتَيْنِ: نَهَى عَنِ الصَّلَاةِ بَعْدَ الفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ، وَبَعْدَ العَصْرِ حَتَّى تَغْرُبَ الشمْسُ\" ..\nقال: (ثانيهما: لا يقدح في الإجماع السالف عَلَى كراهة صلاة لا سبب لها في هذِه الأوقات بما رُوِي عن داود السالف؛ لأن خلافه لا يقدح في الإجماع، وكذا لا يقدح في جواز الفرائض المؤدَّاة فيها ما حكاه ابن العربي من المنع، وما نقله ابن حزم عن أبي بكرة وكعب بن عجرة أنهما نهيا عن الفرائض أيضًا. وحكي عن قوم أنهم لم يروا الصلاة أصلًا في هذِه الأوقات كلها. وأبدى الشيخ شهاب الدين السهروردي حكمة الكراهة بعد الصبح والعصر أنها لأجل راحة العمال من الأعمال، وهو معنى صوفي.)\nوقال في شرحه لحديث: (٨٤٣) عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: جَاءَ الفُقَرَاءُ إِلَى النَّبِيِّ - ﷺ - فَقَالُوا: ذَهَبَ أَهْلُ الدُّثُورِ مِنَ الأَمْوَالِ بِالدَّرَجَاتِ العُلَا وَالنَّعِيمِ المُقِيمِ، يُصَلُّونَ كَمَا نُصَلِّي، .. الحديث.\nقال: (الثاني: فيه تفضيل الغني الشاكر على الفقير الصابر، وهو أصح المذاهب الخمسة فيه، وإن كان جمهور الصوفية عَلَى ترجيح الفقير الصابر؛ لسبقه قبل الأغنياء بخمسمائة عام، وهم مسؤولون.)\nوفي شرحه لحديث (٧١٦٣) \" .. فَمَا جَاءَكَ مِنْ هذا المَالِ- وَأَنْتَ","vol":"1","page":230},{"text":"غير مُشْرِفٍ وَلَا سَائِلٍ - فَخُذْهُ، وَإِلَّا فَلَا تتبِعْهُ نَفْسَكَ\"\nقال: (فصل: ذهب بعض الصوفية: أن المال إذا جاء من غير إشراف نفس ولا سؤال لا يرد، فإن رد عوقب بالحرمان، ويحكى عن أحمد أيضًا وأهل الظاهر.)\n* ثانيا: كلام يوحي بإقراره ببعض معتقداتهم وأفكارهم:\nوقال في شرحه لحديث (٤) عن جابر مرفوعًا: \"بَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي فَإِذَا المَلَكُ الذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَرُعِبْتُ مِنْهُ .. الحديث\nقال: (الثانية بعد العشرين: فيه دلالة لما تقوله الصوفية أن التحلي لا يكون إلا بعد التخلي فتخلى أولًا بالجهد ثمَّ تحلى بإلقاء الوحي إليه).\nوانظر تعليقنا على ذلك في موضعه.\nوفي شرحه أيضًا للحديث السابق:\n(السادسة بعد الأربعين: فيه دلالة للصوفية في قولهم استصحاب العمل وترك الالتفات ودوام الإقبال؛ لأن النظر إلى كثرة العمل تورث الكسل، فكيف به إِذَا كان النظر لغير العمل؟ ومنه قولهم للوقت: سيف. المراد: اقطع الوقت بالعمل؛ لئلا يقطعك بالتسويف.)\n* ثالثا: ذكر مذهبهم في المسألة بطريقة توحي بعدم إقراره لهم:\nقال في شرحه لحديث (١٢٩٩، ١٣٠٠) باب مَنْ جَلَسَ عِنْدَ المُصِيبَةِ يُعْرَفُ فِيهِ الحُزْنُ. عن عَائِشَةَ ﵂ قَالَتْ: لَمَّا جَاءَ النَّبِيَّ - ﷺ - قَتْلُ ابن حَارِثَةَ وَجَعْفَرٍ وَابْنِ رَوَاحَةَ جَلَسَ يُعْرَفُ فِيهِ الحُزْنُ، .. الحديث.\nوعَنْ أَنَسٍ ﵁ قَالَ: قَنَتَ رَسُولُ اللهِ - ﷺ - شَهْرًا حِينَ قُتِلَ القُراءُ، فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - حَزِنَ حُزْنًا قَطُّ أَشَدَّ مِنْهُ.","vol":"1","page":231},{"text":"قال: (قَالَ الطبري: إن قَالَ قائل: إن أحوال الناس في الصبر متفاوتة، فمنهم من يظهر حزنه على المصيبة في وجهه بالتغير له، وفي عينيه بانحدار الدموع. ولا ينطق بالسيئ من القول، ومنهم من يظهر ذلك في وجهه وينطق بالهجر المنهي عنه، ومنهم من يجمع ذلك كله ويزيد عليه إظهاره في مطعمه وملبسه، ومنهم من يكون حاله في حال المصيبة وقبلها سواء. فأيهم المستحق اسم الصبر؟\nقيل: قد اختلف السلف في ذلك فقال بعضهم: المستحق لاسم الصبر هو الذي يكون في حالها مثله قبلها، ولا يظهر عليه حزن في جارحة ولا لسان. قَالَ غيره -كما زعمت الصوفية-: أن الولي لا تتم له ولاية إلا إذا تم له الرضا بالقدر، ولا يحزن على شيء، والناس في هذا الحال مختلفون، فمنهم من في طبعه الجلد وقلة المبالاة بالمصائب، ومنهم من هو بخلاف ذلك، فالذي يكون في طبعه الجزع ويملك نفسه ويستشعر الصبر أعظم أجرًا من الذي الجلد طباعه).\n* رابعا: ذكره التصوف بالنقد:\nقال في شرحه لحديث (١٨٨٨) عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا بَيْنَ بَيْتي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ، وَمِنْبَرِي عَلَى حَوْضِي\".\nوحديث (١٨٨٩) عَنْ عَائِشَةَ ﵂ قَالَتْ لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ، .. الحديث.\nقال: (الثالث: حديث عائشة ووعك أبي بكر وبلال وإنشادهما في ذلك، فإن الله تعالى لما ابتلى نبيه بالهجرة وفراق الوطن ابتلى أصحابه بما يكرهون من الأمراض التي تؤلمهم، فتكلم كل إنسان حسب علمه","vol":"1","page":232},{"text":"ويقينه بعواقب الأمور فتعزى الصديق عند أخذ الحمى له بما ينزل به من الموت في صباحه ومسائه، ورأى أن ذلك شامل للخلق، فلذلك قال: كل امرئ مصبح في أهله. يعني: تصبحه الآفات وتمسيه وأما بلال فإنه تمنى الرجوع إلى مكة وطنه الذي اعتاده ودامت فيه صحته، فبان فضل الصديق وعلمه بسرعة فناء الدنيا حتى مثل الموت بشراك نعله، فلما رأى -﵇- وما نزل بأصحابه من الحمى والوباء خشي منهم كراهية البلد؛ لما في النفوس من استثقال ما تكرهه، فدعا ربه تعالى في رفع الوباء عنهم، وأن يحبب إليهم المدينة كحبهم مكة أو أشد، فدل ذلك أن أسباب التحبيب والتكرمة بيد الله تعالى وهبة منه يهبها لمن يشاء، وفي هذا حجة واضحة على من كذب بالقدر إذ الذي ملك النفوس فيحبب إليها ما أحب ويكره إليها ما أكره هو الرب ﷻ، فأجاب الله دعوة نبيه، فأحبوها حبا دام في نفوسهم حتى ماتوا عليه، وفيه رد على الصوفية إذ قالوا: إن الولي لا تتم ولايته إلا إذا تم له الرضى بجميع ما نزل به، ولا يدعو الله في كشف ذلك عنه، فإن دعا فليس في الولاية كاملًا. وقد أزروا في قولهم هذا بنبيه وأصحابه، وقد كان - ﷺ - إذا نزل به شيء يكثر عليه الرقى والدعاء في كشفه).\nوقال في شرحه لحديث (٢٢١٦): (وفيه: رأفته بالحاضرين، وتفقد الغائبين، وهو رد على جهلة الصوفية حيث يقولون: من غاب غاب نصيبه.)\nقال في باب حَمْلِ الزَّادِ فِي الغَزْوِ. وَقَوْلِ الله تَعَالَى: ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾. عند شرحه للأحاديث: (٢٩٧٩ إلى ٢٩٨٢) وهي: حديث عَنْ أَسْمَاءَ ﵂ قَالَتْ: صَنَعْتُ سُفْرَةَ رَسُولِ اللهِ - ﷺ - فِي بَيْتِ أَبِي بَكْرِ حِينَ أَرَادَ أَنْ يُهَاجِرَ إِلَى المَدِينَةِ، .. الحديث.","vol":"1","page":233},{"text":"وحديث جَابِر بن عبد الله ﵄ قَالَ: كُنَّا نَتَزَوَّدُ لُحُومَ الأَضَاحِيِّ عَلَى عَهْدِ النَّبِيِّ - ﷺ - إِلَى المَدِينَةِ.\nوحديث سُوَيْدَ بْنَ النُّعْمَانِ ﵁ أَنَّهُ خَرَجَ مَعَ النَّبِيِّ - ﷺ - عَامَ خَيْبَرَ، .. الحديث.\nقال: (الشرح: ما ذكره ظاهر في أخذ الزاد وتحمل ثقله في الأسفار البعيدة اقتداء بخير البرية وأكرمها على ربه وعباده، وشفيع الأمم كلها يوم القيامة، والآية نزلت عند جماعة من المفسرين في ناس من أهل اليمن كانوا يخرجون إلى مكة بغير زاد، وقد سلف ذَلِكَ في الحج، وهو رافع لما يدعيه أهل البطالة من الصوفية والمخرقة على الناس باسم التوكل الذي المترودون أولى به منهم، ولما أملقوا جمع بقايا أزوادهم وجعلهم فيه سواء، ليس من كان له بقية منها بأولى بمن لم يكن له شيء، ففيه أنه إذا أصاب الناس مخمصة ومجاعة يأمر الإمام الناس بالمواساة، ويجبرهم عليه على وجه النظر لهم بثمن وغيره، وقد استدل به بعض الفقهاء على أنه يجوز للإمام عند قلة الطعام أن يأمر من عنده طعام يفضل عن قوته أنه يخرجه للبيع ويجبره عليه؛ لما فيه من صلاح الناس، ولم يره مالك وقال: لا إجبار فيه. وفيه أيضًا أن للإمام أن يحبس الناس في الغزو ويصبرهم على الجوع وعلى غير زاد، ويعللهم بما أمكن حَتَّى يتم قصده.)\nوفي أول كِتَاب الخُمُسِ حديث (٣٠٩١) حديث علي قَالَ: كَانَتْ لِي شَارِفٌ مِنْ نَصِيبِي مِنَ المَغنَم يَوْمَ بَدْرٍ، وَكَانَ النَّبِيُّ - ﷺ - أعْطَانِي شَارِفًا مِنَ الخُمُسِ، فَلَمَّا أَرَدْتُ أَنْ أَبْتَنِىَ بِفَاطِمَةَ بِنْتِ رَسُولِ الله - ﷺ - وَاعَدْتُ رَجُلًا صَوَّاغًا مِنْ بَنِي قَيْنُقَاعَ أنْ يَرْتَحِلَ مَعِيَ فَنَأتِيَ بِإذْخِرٍ","vol":"1","page":234},{"text":"أرَدْتُ أَنْ أَبِيعَهُ الصَّوَّاغِينَ، وَأَسْتَعِينَ بِهِ فِي وَلِيمَةِ عُرْسِي، فَبَيْنَا أَنَا أجْمَعُ لِشَارِفَيَّ مَتَاعًا مِنَ الأقْتَابِ وَالْغَرَائِرِ وَالْحِبَالِ، وَشَارِفَايَ مُنَاخَانِ إِلَى .. الحديث بطوله مع باقي أَحاديث الباب.\nقال: (وفيه: جواز ادخار الرجل لنفسه وأهله قوت سنة، وأن ذَلِكَ كان فعله - ﷺ - حين فتح الله عليه بني النضير وفدك وغيرهما. وهو خلاف قول جهلة الصوفية المنكرين للادخار الزاعمين أن من ادخر لغد فقد أساء الظن بربه، ولم يتوكل عليه حق توكله.)\nوفي شرحه لحديث (٢٧٩٠) عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ الله - ﷺ - \"مَنْ آمنَ باللهِ وَبِرَسُولِهِ وَأقَامَ الصَّلَاةَ .. الحديث.\nقال: (وقوله: \"من آمن بالله ورسوله .. \" إلى آخره؛ فيه تأنيس لمن حرم الجهاد في سبيل الله، فإن له من الإيمان بالله تعالى والتزام الفرائض ما يوصله إلى الجنة؛ لأنها هي غاية الطالبين ومن أجلها تبذل النفوس في الجهاد؛ خلافًا لما يقوله بعض جهلة الصوفية.)\nوفي باب حَبْسِ الرَّجُلِ قُوتَ سَنَةٍ عَلَى أَهْلِهِ، وَكَيْفَ نَفَقَاتُ العِيَالِ؟ في معرض شرحه لحديث (٥٣٥٧) وما بعده، عَنْ عُمَرَ ﵁ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَبِيعُ نَخْلَ بَنِي النَّضِيرِ، وَيَحْبِسُ لأهْلِهِ قُوتَ سَنَتِهِمْ\nوحديث عن عمر ﵁ مطولًا. وفيه: ينفق على أهله نفقة سنتهم من هذا المال.\nقال: (وفيه دليل كما ترجم له: ادخار القوت للأهل والعيال، وأنه ليس بحكرة، وأن ما ضمه الإنسان من أرضه أو جدَّه من نخله وثمره وحبسه لقوته لا يسمى حكرة، ولا خلاف في هذا بين الفقهاء، كما قاله المهلب.","vol":"1","page":235},{"text":"قال الطبري: وفيه رد على الصوفية في قولهم: إنه ليس لأحد ادخار شيء في يومه لغده وأن فاعل ذَلِكَ قد أساء الظن بربه، ولم يتوكل عليه حق توكله. ولا خفاء بفساد هذا القول؛ لثبوت الخبر عن الشارع أنه كان يدخر لأهله قوت السنة. وفيه أكبر الأسوة لأمر الله تعالى عباده اتباع سنته، فهو الحجة على جميع خلقه، وقد سلف ذَلِكَ في الخمس واضحًا.)\nوقال في شرحه لحديث (٥٣٧٩) عن أَنَسَ: إِنَّ خَيَّاطًا دَعَا رَسُولَ اللهِ - ﷺ - لِطَعَامٍ صَنَعَهُ- قَالَ أَنَسٌ:- فَذَهَبْتُ مَعَ رَسُولِ اللهِ - ﷺ - فَرَأَيْتُهُ يتتبع الدُّبَّاءَ مِنْ حَوَالَي القَصْعَةِ- قَالَ:- فَلَمْ أَزَلْ أحب الدُّبَّاءَ مِنْ يَوْمَئِذٍ\nقال: (فصل: وَيجوز أن يجمع على مائدته بين لونين وإدامين، لا كما يزعمه بعض الصوفية، ويذكرون فيه حديثًا غير صحيح، والصواب ما ذكرناه)\nوفي باب مَا كَانَ السلَفُ يَدَّخِرُونَ فِي بُيُويهِمْ وَأَسْفَارِهِمْ مِنَ الطعَامِ وَاللَّحْمِ وَكَيْرِهِ.\nحديث (٥٤٢٣) عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ، عَنْ أَبِيهِ قَالَ: قُلْتُ لِعَائِشَةَ: أَنَهَى النَّبِيُّ - ﷺ - أنْ تُؤْكَلَ لُحُومُ الأَضَاحِيِّ فَوْقَ ثَلَاثٍ؟ قَالَتْ: مَا فَعَلَهُ إِلَّا فِي عَامٍ جَاعَ النَّاسُ فِيهِ، فَأَرَادَ أَنْ يُطْعِمَ الغَنِيُّ الفَقِيرَ، .. الحديث.\nوحديث (٥٤٢٤) جَابِر قَالَ: كُنَّا نتَزَوَّدُ لُحُومَ الهَدْيِ عَلَى عَهْدِ النَّبِيِّ - ﷺ - إِلَى المَدِينَةِ.\nقال: (وهذا الباب رد على الصوفية في قولهم: إنه لا يجوز ادخار طعام لغدٍ، وأن المؤمن الكامل الإيمان لا يستحق اسم الولاية لله؛ حَتَّى","vol":"1","page":236},{"text":"يتصدق بما يفضل عن شبعه. ولا يترك طعامًا لغد، ولا يصبح عنده شيء من عين ولا عرض، يسمي لذلك، ومن خالف ذَلِكَ فقد اساء الظن بربه ولم يتوكل عليه حق توكله. وهذِه الآثار ثابتة بادخار الصحابة، وتزود الشارع وأصحابه في أسفارهم، وهي المقنع والحجة الكافية في رد قولهم. وقد سلف في كتاب الخمس في حديث مالك بن أوس بن الحدثان قول عمر ﵁ لعلي والعباس حين جاءا يطلبان ما أفاء الله على رسوله من بني النضير إلى قول عمر ﵁، فكان -﵇- ينفق على أهله نفقة سنتهم من هذا المال. وقد صح بهذا ادخاره لأهله فوق سنتهم.)\nوفي باب مَنْ دَعَا بِرَفْعِ الوَبَاءِ وَالْحُمَّى. حديث (٥٦٧٧) عَنْ عَائِشَةَ ﵂ أَنَّهَا قَالَتْ: لَمَّا قَدِمَ رَسُولُ الله - ﷺ - وُعِكَ أَبُو بَكْرٍ وَبِلَال، قَالَتْ: فَدَخَلْتُ عَلَيْهِمَا فَقُلْتُ: يَا أَبَتِ كَيْفَ تَجِدُكَ؟ وَيَا بِلَالُ كَيْفَ تَجِدُكَ؟ قَالَتْ: وَكَانَ أَبُو بَكْرٍ إِذَا أَخَذَتْهُ الحُمَّى يَقُولُ:\nكُلُّ امْرِئٍ مُصَبَّحٌ فِي أَهْلِهِ … وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ\n.. الحديث.\nقال: (وفيه من الفقه: جواز الدعاء إلى الله في رفع الوباء والحمى والرغبة إليه في الصحة والعافية.\nوهذا رد على الصوفية في قولهم: إن الولي لا تتم له الولاية إلاَّ إذا رضي بجميع ما نزل به من البلاء، ولا يدعُ الله في كشفه، وهو من العجائب، وقد سلف زيفه.\nوفي أول كِتَاب الطِّبِّ حديث (٥٦٧٨) عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا أَنْزَلَ اللهُ دَاءً إِلَّا أَنْزَلَ لَهُ شِفَاءً\".","vol":"1","page":237},{"text":"قال: (فصل: فيه: إباحة التداوي وجواز الطب، وهو رد على الصوفية أن الولاية لا تتم إلا إذا رضي بجميع ما نزل به من البلاء ولا يجوز له مداواته. وقد أباح الشارع التداوي وقال للرجلين: \"أيكما أطب؟ \" فقالا: أو في الطب خير يا رسول الله؟ فقال: \"أَنْزل الداء الذي أنزل الأدواء\" أخرجه مالك في \"الموطأ\" عن زيد بن أسلم.\nوروى الأولى منه عاصم بن عمر، عن سهيل، عن أبي هريرة مرفوعًا، والباقي بأسانيد صحيحة، فلا معنى لقول من أنكر ذلك، وفيه الإعلام أن تلك الأدوية تشفي بإذن الله، وأن البرء ليس في وسعه أن يُعَجِّلَه قبل نزول وقته.)\nوفي الطب أيضًا: باب الحَلْقِ مِنَ الأَذى. حديث (٥٧٠٣) عَنْ كَعْبٍ قَالَ: أَتَى عَلَيَّ النَّبِيُّ - ﷺ - زَمَنَ الحُدَيْبِيَةِ وَأَنَا أُوقِدُ تَحْتَ بُرْمَةٍ، وَالْقَمْلُ يَتَنَاثَرُ عَنْ رَأْسِي، فَقَالَ: \"أَيُؤْذِيكَ هَوَامُّكَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَاحْلِقْ وَصُمْ ثَلَاثَةَ أيامٍ، أَوْ أَطْعِمْ سِتَّةً، أَوِ انْسُكْ نَسِيكَةً\".\nقال: (وفيه: أن كل ما يتأذى به المؤمن وإن صغر أذاه فمباح له إزالته وإماطته عنه؛ لأن تناثر القمل على كعب كان من شعث الإحرام، وذلك لا محالة أهون من علة لو كانت بجسده، فكما أمره - ﷺ - بإماطة أذى القمل عنه كان مداواة أسقام الجسد أولى بإماطتها بالدواء، بخلاف قول الصوفية الذين لا يرون بالمداواة.)\nوفي باب مَنِ اَكْتَوى أَوْ كَوى غَيْرَهُ، وَفَضْلِ مَنْ لَمْ يَكْتَوِ. حديث (٥٧٠٤) عن جابر عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنْ كَانَ فِي شَيْءٍ مِنْ أَدْوِيتِكُمْ شِفَاءٌ فَفِي شَرْطَةِ مِحْجَمٍ، أَوْ لَذْعَةٍ بِنَارٍ، وَمَا أُحِبُّ أَنْ أَكتَوِيَ\".\nو(٥٧٠٥) عن ابن عَبَّاسِ: قَالَ رَسُولُ اللهِ - ﷺ -: \"عُرِضَتْ عَلَيَّ","vol":"1","page":238},{"text":"الأُمَمُ، .. الحديث وفيه: وَيَدْخُلُ الجَنَّةَ مِنْ هؤلاء سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ\". إلى أن قال: \"هُمُ الذِينَ لَا يَسْتَرْقُونَ، وَلَا يَتَطَيَّرُونَ، وَلَا يَكْتَوُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ\". إلخ.\nقال في الشرح: (وقال أبو الحسن القابسي: معنى \"لا يسترقون\" يريد به الذي كانوا يسترقون به في الجاهلية مما ليس في كتاب الله، وهو ضرب من السحر، فأما الاسترقاء بكتاب الله فقد فعله - ﷺ - وأمر به، وليس بمخرج عن التوكل؛ لأن الثقة بالله، والاعتماد في الأمور عليه، وتفويض كل ذلك بعد استفراغ الوسع في السعي فيما بالعبد الحاجة إليه في أمر دينه ودنياه، على ما أمر به لا كما قاله بعض الصوفية أن التوكل حده الاستسلام للسباع وترك الاحتراز من الأعداء ورفض السعي للمعايش والمكاسب والإعراض عن علاج العلل تمسكا بقوله: \"ولا يكتوون .. \" الحديث. ومعناه: معتقدين أن الشفاء والبرء في الكي وغيره دون إذن الله بالشفاء، وأما من اكتوى معتقدا إذا شفي أن الله هو الذي شفاه فهو المتوكل على ربه.)\nوفي حديث (٥٨٠٧) عَنْ عَائِشَةَ ﵂ قَالَتْ: هَاجَرَ إِلَى الحَبَشَةِ نَاسٌ مِنَ المُسْلِمِينَ، وَتَجَهَّزَ أَبُو بَكْرٍ مُهَاجِرًا، فَقَالَ النَّبِيُّ - ﷺ -: \"عَلَى رِسْلِكَ، فَإِنِّي أَرْجُو أَنْ يُؤْذَنَ لِي\". وفيه حديث الهجرة والغار وقصة أسماء، بطوله.\nقال: (وفيه: اتخاذ الفضلاء الزاد في أسفارهم وردُّ قول من أنكر ذلك من الصوفية، وزعم أن من صح توكله ينزل عليه طعام من السماء إذا احتاج. ولا أجد أصح توكلًا من الشارع والصديق.)","vol":"1","page":239},{"text":"* والخلاصة في موقف ابن الملقن من التصوف:\nيمكننا أن نبرر اختلاف نظرة ابن الملقن للتصوف والصوفية إلى أحد أمرين أو كليهما معا:\n- إما أنها كانت مرحلة زمنية كان الغالب عليه موافقة الصوفية ومشاركته لهم، ثم تلا ذلك مرحلة التحقيق العلمي، والنظر إلى أفعالهم نظرة نقدية فيها القبول والرد بحسب ما يجد من دليل، ومما يقوي ذلك أنه كثيرًا ما يحيل في مؤلفاته على أخرى، ولم أقف في شرحه هذا على إحالته لكتاب \"طبقات الأولياء\" أو \"حدائق الأولياء\".\nولو كان للتصوف مكانة عنده لاعتز بالإحالة إليهما في شرحه هذا.\n- أو أنها مسألة تساهل تجاه التصوف كما هو حال غالب العلماء في هذِه العصور، فهم في الغالب يقرون بالتصوف كتوجه مشروع ولكن لا يقرون كل أعمالهم، ولهم مآخذ على كثير من المتصوفة. وهذا أيضًا قريب من موقفهم من مسألة التأويل، فهم يقرون كثيرًا من كلام الأشاعرة ويتساهلون، ولكن في مواضع ليست بالقليلة يردون عليهم بكلام السلف وعقيدة أهل السنة والجماعة، ولكن دون إظهار كبير فارق بين الفريقين.","vol":"1","page":240},{"text":"* شيوخه:\nيقول د/ عبد الله بن سعاف اللحياني (^١): قيض الله -﷿- للإمام ابن الملقن صفوة ممتازة من كبار علماء عصره؛ فتتلمذ عليهم وأخذ العلم عنهم، وكان لهم أكبر الأثر في نبوغه وتفوقه؛ فقد كان أكثر مشايخه رأسًا في علم من العلوم أو أكثر؛ فأبو حيان وابن هشام شيخا العربية في وقته؛ والإمام السبكي تقي الدين وابن جماعة من أعيان الفقهاء الشافعيين، وابن سيد الناس محدث عصره وغيرهم، وسأذكر من وقفت عليه من مشايخه فيما يلي مرتبين على حروف المعجم:\n١ - إبراهيم بن إسحاق بن إبراهيم شرف الدين المناوي (ت ٧٥٧ هـ) (^٢). قرأ عليه في الأصول.\n٢ - إبراهيم بن علي الزرزاري (ت ٧٤١ هـ) (^٣).\n٣ - أحمد بن إبراهيم بن يونس الدمشقي (^٤). أجاز له ولولده علي سنة (٧٧٨) ولم يذكر الحافظ ابن حجر سنة وفاته.\n٤ - أحمد بن سالم بن ياقوت المكي المؤذن (ت ٧٧٨ هـ) (^٥). أجاز له ولولده علي سنة (٧٧١ هـ).\n٥ - أحمد بن علي بن أيوب المشتولي (ت ٧٤٤) (^٦).\n_________\n(^١) مقدمة تحفة المحتاج.\n(^٢) \"الدرر الكامنة\" (١/ ١٧).\n(^٣) \"مقدمة طبقات الأولياء\" (ص ٣٤).\n(^٤) \"الدرر الكامنة\" (١/ ٩٧).\n(^٥) \"الدرر الكامنة\" (١/ ١٣٤).\n(^٦) \"مقدمة طبقات الأولياء\" ص ٣٤.","vol":"1","page":241},{"text":"٦ - أحمد بن عمر بن أحمد النشائي كمال الدين أبو العباس الفقيه الشافعي الخطيب (ت ٧٥٧ هـ). أخذ عنه الفقه. ذكر له الحافظ ابن حجر عدة مؤلفات، وقال عنه الأسنوي: كان حافظًا للمذهب (^١).\n٧ - أحمد بن كُشْتُغْدي -بضم الكاف والتاء وسكون الشين المعجمة بينهما وسكون الغين المعجمة- ابن عبد الله المعزي الصيرفي (ت ٧٤٤) (^٢).\n٨ - أحمد بن محمد بن عمر، شهاب الدين العقيلي الحلبي الحنفي (ت ٧٦٥) (^٣).\n٩ - أحمد بن محمد بن محمد بن قطب الدين محمد القسطلاني شهاب الدين (ت ٧٧٦ هـ) (^٤) أجاز له ولولده.\n١٠ - أحمد بن يحيى بن إسحاق الشيباني الدمشقي شهاب الدين ابن قاضي زرع ت ٧٧٢ هـ (^٥) أجاز له ولولده.\n١١ - برهان الدين الرشيدي (ت ٧٤٩) (^٦) أخذ عنه القراءات.\n١٢ - الحسن بن سديد الدين (^٧).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠٠)، \"الدرر الكامنة\" (١/ ٢٢٥).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٠) و\"مقدمة طبقات الأولياء\" (ص ٣٤) و\"الدرر الكامنة\" (١/ ٢٣٨).\n(^٣) \"مقدمة طبقات الأولياء\" (ص ٣٤)، \"الدرر الكامنة\" (١/ ٢٨٩).\n(^٤) \"الدرر الكامنة\" (١/ ٣٠٠).\n(^٥) \"الدرر الكامنة\" (١/ ٣٢٨).\n(^٦) \"الضوء اللامع\" (٦/ ١٠٠) و\"مقدمة طبقات الأولياء\" (ص ٣٣) و\"طبقات ابن الجزري\" (١/ ٢٨).\n(^٧) \"مقدمة طبقات الأولياء\" (ص ٣٤)، و\"الضوء اللامع\" (٦/ ١٠٠).","vol":"1","page":242},{"text":"١٣ - خليل بن كيكلدي العلائي صلاح الدين أبو سعيد الشافعي (ت ٧٦١ هـ) الإمام المشهور صاحب \"جامع التحصيل في أحكام المراسيل\" وغيره من المصنفات العظيمة. قرأ عليه في بيت المقدس كتابه \"جامع التحصيل\"، وأثنى عليه العلائي ثناءً بالغًا (^١).\n١٤ - عبد الرحمن بن أحمد بن عبد الهادي زين الدين الصالحى (ت ٧٨٩ هـ) سمع عليه \"صحيح مسلم\" وغيره (^٢).\n١٥ - عبد الرحيم بن الحسن بن علي الإسنوي أبو محمد جمال الدين المصري الشافعي الإمام (ت ٧٧٢ هـ). كان شيخ الشافعية في وقته (^٣).\n١٦ - وعبد العزيز بن محمد بن إبراهيم عز الدين أبو عمر الكناني المصري المعروف بابن جماعة (ت ٧٦٧)، من أعلام الشافعية في عصره. أخذ عنه الفقه (^٤).\n١٧ - عبد الكريم بن عبد النور بن منير الحلبي ثم المصري قطب الدين أبو علي ت ٧٣٥ هـ (^٥) ذكر له الحافظ بعض التصانيف في الحديث وغيره.\n١٨ - عبد الله بن يوسف بن عبد الله جمال الدين أبو محمد النحوي المشهور بابن هشام (ت ٧٦١) الإمام المشهور شيخ العربية صاحب التصانيف الكثيرة النافعة. أخذ عنه العربية (^٦).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٠) و\"مقدمة طبقات الأولياء\" (ص ٣٣ - ٣٤).\n(^٣) \"الضوء اللامع\" (٦/ ١٠٢) و\"شذرات الذهب\" (٦/ ٢٢٣ - ٢٢٤).\n(^٤) \"الضوء اللامع\" (٦/ ١٠٠).\n(^٥) \"الضوء اللامع\" (٦/ ١٠٠).\n(^٦) \"الضوء اللامع\" (٦/ ١٠٠) و\"الدرر الكامنة\" (٢/ ٣٠٨ - ٣١٠).","vol":"1","page":243},{"text":"١٩ - عبد الوهاب بن محمد بن عبد الرحمن القروي محيي الدين الإسكندراني (ت ٧٨٨ هـ) (^١) سمع منه الحديث.\n٢٠ - علي بن أحمد بن قصور -بضم القاف والمهملة مخففًا- علاء الدين الحموي. حدث عنه ابن الملقن (^٢).\n٢١ - علي بن عبد الكافي بن علي بن تمام السبكي الأنصاري تقي الدين أبو الحسن الشافعي (ت ٧٥٦ هـ)، الإمام المشهور الحافظ المجتهد، صاحب التصانيف الكثيرة المفيدة (^٣). أخذ عنه الفقه.\n٢٢ - عمر بن حمزة بن يونس العدوي الأربلي ثم الدمشقي ثم الصالحين (ت ٧٨٢ هـ) (^٤) أجاز له ولولده.\n٢٣ - محمد بن أحمد بن خالد الفارقي المصري بدر الدين (ت ٧٤١ هـ) (^٥).\n٢٤ - محمد بن عبد الرحمن بن علي الزمردي شمس الدين بن الصائغ النحوي الحنفي (ت ٧٧٦ هـ) (^٦). أخذ عنه العربية.\n٢٥ - محمد بن غالي بن نجم بن عبد العزيز الدمياطي شمس الدين أبو عبد الله بن الشماع (ت ٧٤١ هـ) (^٧).\n_________\n(^١) \"الدرر الكامنة\" (٢/ ٤٣٠ - ٤٣١).\n(^٢) \"الدرر الكامنة\" (٣/ ١٩ - ٢٠) ولم يذكر الحافظ سنة وفاته.\n(^٣) \"الضوء اللامع\" (٦/ ١٠٠)، \"الدرر الكامنة\" (٦٣/ ٣ - ٧١).\n(^٤) \"الدرر الكامنة\" (٣/ ١٦١).\n(^٥) \"الدرر الكامنة\" ٣/ ٣١٥ - ٣١٦.\n(^٦) \"الضوء اللامع\" (٦/ ١٠٠) و\"الدرر الكامنة\" (٣/ ٤٩٩).\n(^٧) \"الضوء اللامع\" (٦/ ١٠١) و\"الدرر الكامنة\" (٤/ ١٣٣).","vol":"1","page":244},{"text":"٢٦ - محمد بن محمد بن إبراهيم الميدومي صدر الدين أبو الفتح (ت ٨٥٤ هـ (^١).\n٢٧ - محمد بن محمد بن محمد بن أحمد أبو الفتح اليعمري الشهير بابن سيد الناس، الحافظ العلامة الأديب المشهور (ت ٧٣٤ هـ) (^٢).\n٢٨ - محمد بن محمد بن نمير سراج الدين الكاتب (ت ٧٤٧ هـ). كتب عليه الخط المنسوب (^٣).\n٢٩ - محمد بن يوسف بن علي الغرناطي، أثير الدين أبو حيان الأندلسي (ت ٧٤٥ هـ) الإمام النحوي الكبير صاحب \"البحر المحيط\" أخذ عنه العربية (^٤).\n٣٠ - مغلطاي بن قليج بن عبد الله الحنفي الحافظ علاء الدين، صاحب التصانيف التي تربو على المائة (ت ٧٦٢ هـ) (^٥). لازمه وتخرج به.\n٣١ - يوسف بن الزكي عبد الرحمن بن يوسف الحلبي الأصل المزي أبو الحجاج جمال الدين، الإمام الكبير والحافظ العلم (ت ٧٤٢ هـ) (^٦). أجاز له.\n٣٢ - يوسف بن محمد بن نصر المعدني الحنبلي جمال الدين (ت ٧٤٥ هـ) (^٧).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١) و\"الدرر الكامنة\" (٤/ ١٥٧).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٠) و\"الدرر الكامنة\" (٤/ ٢٠٨ - ٢١٣).\n(^٣) \"الضوء اللامع\" (٦/ ١٠٠) \"الوفيات للسلامي\" (٢/ ٣٢).\n(^٤) \"الضوء اللامع\" (٦/ ١٠٠)، \"الدرر الكامنة\" (٤/ ٣٠٢).\n(^٥) \"الضوء اللامع\" (٦/ ١٠٠)، \"طبقات الحفاظ للسيوطي\" (ص ٥٣٤).\n(^٦) \"الضوء اللامع\" (٦/ ١٠١)، \"الدرر الكامنة\" (٤/ ٤٥٧).\n(^٧) \"الضوء اللامع\" (٦/ ١٠١)، \"الدرر الكامنة\" (٤/ ٤٧٦).","vol":"1","page":245},{"text":"٣٣ - أبو بكر بن قاسم بن أبي بكر الكناني الرحبي زين الدين (ت ٧٤٩ هـ) (^١). قرأ عليه \"صحيح البخاري\" ولازمه وتخرج به.\n٣٤ - الشمس العسقلاني المقرئ (^٢). أجاز له.\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠٠)، \"الدرر الكامنة\" (١/ ٤٥٥).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٠).","vol":"1","page":246},{"text":"* تلاميذه:\nكانت شهرة ابن الملقن وعظمته سببًا في إقبال الطلبة عليه، وتزاحمهم على دروسه، وكانت دماثة خلقه ورحابة صدره وتواضعه من دواعي حب الناس له ورغبتهم فيما عنده، ولهذا كثر الآخذون عنه من جميع المذاهب والمشارب، وفيما يلي بيان بأسماء تلاميذه مرتبة على حروف المعجم:\n١ - إبراهيم بن أحمد بن أحمد الميلق بن محمد الحسيني (ت ٨٦٧ هـ) (^١).\n٢ - إبراهيم بن أحمد الخجندي المدني الحنفي الأديب برهان الدين (ت ٨٥١ هـ) (^٢).\n٣ - إبراهيم بن أحمد بن غانم المقدسي، شيخ الخانقاه الصلاحية ببيت المقدس كان حيًّا سنة سبع وتسعين وثمانمائة (^٣).\n٤ - إبراهيم بن صدقة بن إبراهيم المقدسي الصالحى القاهري الحنبلي (ت ٨٥٢ هـ) (^٤).\n٥ - إبراهيم بن علي بن أحمد بن أبي بكر البهنسي القاهري الشافعي (ت ٨٤٦ هـ) (^٥).\n٦ - إبراهيم بن علي البيضاوي المكي الشهير بالزمزمي (ت ٨٦٤ هـ).\nأجاز له ابن الملقن (^٦).\n_________\n(^١) \"الضوء اللامع\" (١/ ٩).\n(^٢) \"الضوء اللامع\" (١/ ٢٤).\n(^٣) \"الضوء اللامع\" (١/ ٢١).\n(^٤) \"الضوء اللامع\" (١/ ٥٥).\n(^٥) \"الضوء اللامع\" (١/ ٨١).\n(^٦) \"معجم الشيوخ لابن فهد\" (ص ٤٥).","vol":"1","page":247},{"text":"٧ - إبراهيم بن العز محمد بن أحمد الهاشمي النويري المالكي الشافعي (ت ٨١٩ هـ) (^١). أجاز له.\n٨ - إبراهيم بن محمد بن خليل الطرابلسي الحلبي الشافعي أبو الوفاء المعروف بسبط ابن العجمي، الإمام العلامة حافظ بلاد الشام، صاحب التصانيف الكثيرة المفيدة (ت ٨٤١ هـ) (^٢). حضر دروس ابن الملقن بالقاهرة وكتب عنه شرحه للبخاري وهي النسخة التي اعتمدناها أصلًا في معظم الكتاب.\n٩ - إبراهيم بن محمد بن علي النحريري الشافعي الرفاعي (ت ٨٦١ هـ) (^٣).\n١٠ - أحمد بن إبراهيم بن عبد الرحمن الشهاب الأبودري المالكي كان حيًّا سنة (٨٩٢ هـ) (^٤).\n١١ - أحمد بن إسماعيل بن محمد المقدسي القلقشندي (ت ٨٤٤ هـ) (^٥).\n١٢ - أحمد بن حسن بن محمد البطائحي المصري الشافعى (ت ٨١٠ هـ) (^٦). كان ملازمًا لابن الملقن.\n١٣ - أحمد بن حسين بن علي الشهاب أبو البقاء الزبيري (ت ٨٥٤ هـ) (^٧).\n١٤ - أحمد بن رجب المعروف بابن المجدي القاهري الشافعي (ت ٨٥٠ هـ) (^٨). تفقه بابن الملقن.\n_________\n(^١) \"الضوء اللامع\" (١/ ١٢٧).\n(^٢) \"معجم الشيوخ\" (ص ٤٩)، و\"الضوء اللامع\" (١/ ١٣٩).\n(^٣) \"الضوء اللامع\" (١/ ١٥٤).\n(^٤) \"الضوء اللامع\" (١/ ١٩٥).\n(^٥) \"الضوء اللامع\" (١/ ٢٤٣).\n(^٦) \"الضوء اللامع\" (١/ ٢٧٨).\n(^٧) \"الضوء اللامع\" (١/ ٢٨٩).\n(^٨) \"الضوء اللامع\" (١/ ٣٠٠)، و\"البدر الطالع\" (١/ ٥٧).","vol":"1","page":248},{"text":"١٥ - أحمد بن عبد الرحمن بن عوض الأندلسي القاهري الشافعي (ت ٨٤٢ هـ) (^١). لازم ابن الملقن.\n١٦ - أحمد بن عبد الرحيم بن الحسين العراقي الولي أبو زرعة الحافظ المشهور ابن الحافظ الكبير (ت ٨٢٦ هـ) (^٢).\n١٧ - أحمد بن عثمان بن محمد الشهاب الريشي القاهري، ويعرف بالكوم الريشي (ت ٨٥٢ هـ) (^٣). عرض العمدة -أي \"عمدة الأحكام\"- على ابن الملقن.\n١٨ - أحمد بن علي المقريزي، تقي الدين -الإمام المؤرخ المشهور (ت ٨٤٥ هـ) (^٤).\n١٩ - أحمد بن علي الكناني العسقلاني الشهير بابن حجر، الإمام الكبير، خاتمة الحفاظ ت ٨٥٢ هـ.\nتفقه على ابن الملقن، وقرأ عليه في الحديث أيضًا. وقد ذكر الحافظ ابن حجر ما قرأه على شيخه في معجمه (^٥) فقال: قرأت على الشيخ قطعة كبيرة من شرحه الكبير على المنهاج وأجاز لي.\nوقرأت عليه جزءين السادس والسابع من \"أمالي المخلص\".\nثم قال: وسمعت منه المسلسل بالأولية والجزء الخامس من مشيخة النجيب تخريج أبي العياش ابن الطاهري.\n_________\n(^١) \"الضوء اللامع\" (١/ ٣٣٢).\n(^٢) \"الضوء اللامع\" (١/ ٣٣٨، ٦/ ١٠٤)، \"البدر الطالع\" (١/ ٧٣).\n(^٣) \"الضوء اللامع\" (٢/ ٢).\n(^٤) \"السلوك\" (٣/ ٢/ ٥٠٠، ٤/ ٣/ ١٢٣١).\n(^٥) \"المعجم المؤسس\" (٢/ ٨٠ - ٩٠) وانظر \"معجم الشيوخ\" لابن فهد (ص ٧٢). و\"بغية العلماء والرواة\" (ص ٧٧).","vol":"1","page":249},{"text":"وكما أفاد الحافظ من دروس شيخه فقد انتفع أيضًا بكتبه الكثيرة، و\"فتح الباري\" مليء بالنقول عن شيخه.\n٢٠ - أحمد بن علي بن أبي بكر الشارمساحي ثم القاهري الشافعي (ت ٨٥٥ هـ) (^١).\n٢١ - أحمد بن علي بن محمد المحلي المدني شهاب الدين (ت ٨٥٨ هـ) (^٢).\n٢٢ - أحمد بن عمر بن أحمد الأنصاري المصري الشاذلي الشافعي الواعظ المعروف بالشاب التائب (ت ٨٣٢ هـ) (^٣).\n٢٣ - أحمد بن عمر بن سالم بن علي الشامي القاهري البولاقي الشافعي.\nقال السخاوي: مات بعيد شيخنا -أي ابن حجر- بيسير ظنًّا (^٤).\n٢٤ - أحمد بن محمد بن إبراهيم الأنصاري الفيشي -بالفاء والمعجمة- ثم القاهري المالكي (ت ٨٤٨ هـ).\nعرض عليه ألفية ابن مالك وأجازه (^٥).\n٢٥ - أحمد بن محمد بن أحمد الأنصاري الخزرجي السعدي العبادي المكي المالكي (ت ٨٤٣ هـ).\nأجاز له ابن الملقن (^٦).\n_________\n(^١) \"الضوء اللامع\" (٢/ ١٧).\n(^٢) \"معجم الشيوخ\" (ص ٧٨).\n(^٣) \"الضوء اللامع\" (٢/ ٥٠).\n(^٤) \"الضوء اللامع\" (٢/ ٥٣).\n(^٥) \"الضوء اللامع\" (٢/ ٦٩).\n(^٦) \"الضوء اللامع\" (٢/ ٨٧).","vol":"1","page":250},{"text":"٢٦ - أحمد بن محمد بن أحمد الكناني الزفتاوي المصري الشافعي (ت ٨٦١ هـ) أخذ عنه الفقه (^١).\n٢٧ - أحمد بن محمد بن إلياس الدينوري الأصل القاهري الشافعي ويعرف بالمزملاتي. قال عنه السخاوي: أحد الصلحاء المعتبرين. ولم يؤرخ وفاته (^٢).\n٢٨ - أحمد بن محمد بن صدقة الشهاب المصري القادري الشافعي، أحد الصوفية بالصلاحية، والجماعة القادرية، توفي في حدود الستين بعد الثمانمائة (^٣).\n٢٩ - أحمد بن محمد بن الصلاح محمد بن عثمان الأموي العثماني المصري الشهير بابن المحمرة -بضم الميم وفتح الحاء المهملة وتشديد الميم وفتح الراء- العلامة قاضي القضاة شهاب الدين أبو العباس (ت ٨٤٠ هـ). حضر دروسه ولازمه (^٤).\n٣٠ - أحمد بن محمد بن أبي العباس الأنصاري الخزرجي السعدي العبادي نسبة إلى سعد بن عبادة الصحابي المشهور (ت ٨٤٣ هـ).\nأجاز له ابن الملقن (^٥).\n٣١ - أحمد بن محمد بن عبد الله الحسني الجرواني ثم القاهري الشافعي (ت ٨٥٠ هـ) تقريبًا (^٦).\n_________\n(^١) \"الضوء اللامع\" (٢/ ٧٦).\n(^٢) \"الضوء اللامع\" (٢/ ٩٩).\n(^٣) \"الضوء اللامع\" (٢/ ١١٧ - ١١٨).\n(^٤) \"معجم الشيوخ\" (ص ٨٩) و\"الضوء اللامع\" (١٢/ ١٨٦).\n(^٥) \"معجم الشيوخ\" (ص ٨٤ - ٨٥).\n(^٦) \"الضوء اللامع\" (٢/ ١٣٦).","vol":"1","page":251},{"text":"٣٢ - أحمد بن محمد بن عبد الله بن حسن القرشي المهلبي البهنسي القاهري الشافعي (ت ٨٥٤ هـ). عرض \"التنبيه\" و\"العمدة\" عليه (^١).\n٣٣ - أحمد بن موسى بن عبد الله الشهاب المغربي الصنهاجي الأصل المنوفي ثم القاهري (ت ٨٥٨ هـ) (^٢).\n٣٤ - أحمد بن نصر الله بن أحمد بن محمد التستري الأصل البغدادي المولد والدار نزيل القاهرة الحنبلي، من كبار أئمة الحنابلة في وقته. قال السخاوي عنه: كان إمامًا فقيهًا مفتيًا علامة متقدمًا في فنون خصوصًا مذهبه فقد أنفرد به وصار عالم أهله بلا مدافعة (^٣).\nوقال عنه المقريزي (^٤): إنه لم يخلف في الحنابلة بعده مثله، لازم ابن الملقن وقرأ عليه كتابه \"التلويح في رجال الجامع الصحيح\" وما ألحق به من زوائد مسلم، وذلك بعد أن كتب بخطه منه نسخة ووصفه مؤلفه بظاهره بالشيخ الإمام العالم الأوحد القدوة جمال المحدثين صدر المدرسين علم المفيدين .. إلى أن قال: وصار في هذا الفن قدوة يرجع إليه، وإمامًا تحط الرواحل لديه، مع استحضاره للفروع والأصول، والمعقول والمنقول، وصدق اللهجة، والوقوف مع الحجة، وسرعة قراءة الحديث وتجويده، وعذوبة لفظه وتحريره. قال: فاستحق بذلك أخذ هذِه العلوم عنه والرجوع فيها إليه والتقدم على أقرانه والاعتماد عليه. قال: وأذنت له، سدده الله وإياي، في رواية هذا التأليف المبارك وإقرائه،\n_________\n(^١) \"الضوء اللامع\" (٢/ ١٣١).\n(^٢) \"الضوء اللامع\" (٢/ ٢٢٩).\n(^٣) \"الضوء اللامع\" (٢/ ٢٣٣ - ٢٣٥) و\"معجم الشيوخ\" (ص ٩٧).\n(^٤) \"السلوك\" (٤/ ٣/ ١٢٣١).","vol":"1","page":252},{"text":"ورواية شرحي لصحيح البخاري وقد قرأ جملًا منه علي، ورواية جميع مؤلفاتي ومروياتي وأرخ ذلك بجمادى الآخرة سنة تسعين (^١).\nوقد ذكر السخاوي في \"بغية العلماء والرواة\" (^٢) أن صاحب الترجمة قد قرأ على ابن الملقن \"سنن ابن ماجه\" أيضًا.\nوكانت وفاته سنة (٨٤٤ هـ).\n٣٥ - إسماعيل بن عبد الله بن عثمان المجد الشطنوفي القاهري الشافعي (ت ٨٤٦ هـ). عرض \"التنبيه\" على ابن الملقن (^٣).\n٣٦ - حسن بن أحمد بن حرمي بن مكي العلقمي القاهري الشافعي (ت ٨٣٣ هـ) (^٤).\n٣٧ - حسن بن محمد بن أيوب بن محمد بن حصين الحسيني القاهري الشافعي ويعرف بالشريف النسابة (^٥).\n٣٨ - خلف بن علي بن محمد بن أحمد المغربي الأصل التروجي المولد السكندري الشافعي (ت ٨٤٤ هـ).\nسمع على ابن الملقن جميع \"الموطأ\"، وأجازه (^٦).\n٣٩ - خليل بن عبد الرحمن بن علي النويري المكي لم يذكر السخاوي وفاته. أجاز له سنة ست وتسعين وسبعمائة (^٧).\n_________\n(^١) \"الضوء اللامع\" (٢/ ٢٣٥).\n(^٢) \"بغية العلماء\" (ص ١١٢).\n(^٣) \"الضوء اللامع\" (٢/ ٣٠١).\n(^٤) \"الضوء اللامع\" (٣/ ٩٣).\n(^٥) \"الضوء اللامع\" (٣/ ١٢١).\n(^٦) \"الضوء اللامع\" (٣/ ١٨٤).\n(^٧) \"الضوء اللامع\" (٣/ ١٩٧).","vol":"1","page":253},{"text":"٤٠ - رضوان بن محمد بن يوسف بن سلامة الزين أبو النَّعيم-بفتح النون- وأبو الرضا العقبي ثم القاهري الصحراوي الشافعي المقرئ (ت ٨٥٢ هـ) (^١).\nقال عنه النجم بن فهد: الإمام العلامة المحدث المفيد المقرئ المجود.\nوقال السخاوي: شيخنا مفيد القاهرة محدث العصر.\nووصفه الشوكاني بالحافظ الكبير.\n٤١ - سليمان بن إبراهيم بن عمر بن علي العدناني التعزي الحنفي، محدث اليمن (ت ٨٢٥ هـ) (^٢).\nقال السخاوي: برع في الحديث وصار شيخ المحدثين ببلاد اليمن وحافظهم.\nأجاز له ابن الملقن.\n٤٢ - سليمان بن فرح بن سليمان علم الدين أبو الربيع بن نجم الدين أبي المنجا الحجيني الحنبلي (ت ٨٢٢ هـ) (^٣).\n٤٣ - شعبان بن محمد بن محمد بن محمد بن محمد الكناني العسقلاني الأصل المصري المولد القاهري الشافعي، ويعرف بابن حجر وهو حفيد عم الحافظ ابن حجر (ت ٨٥٩ هـ). عرض القرآن و\"العمدة\" على ابن الملقن (^٤).\n_________\n(^١) \"الضوء اللامع\" (٣/ ٢٢٦ - ٢٢٧) و\"معجم الشيوخ\" (ص ١١٢ - ١١٣) و\"البدر الطالع\" (١/ ٢٥٠).\n(^٢) \"الضوء اللامع\" (٣/ ٢٦٠) و\"البدر الطالع\" (١/ ٢٦٥).\n(^٣) \"الضوء اللامع\" (٣/ ٢٦٩).\n(^٤) \"الضوء اللامع\" (٣/ ٣٠٤).","vol":"1","page":254},{"text":"٤٤ - صدقة بن علي بن محمد فتح الدين بن النور أبي الحسن ابن الشمس الشارمساحي، ويعرف بابن نور الدين مات قبل الخمسين بعد الثمانمائة (^١). عرض عليه \"التنبيه\" وأجاز له.\n٤٥ - عبد الرحمن بن أحمد بن علي بن عبيد زين الدين بن الشهاب الديسطي ثم القاهري القلعي الشافعي ويعرف بالصُّمُل-بضم المهملة والميم وآخره لام مشددة- لم يذكر السخاوي وفاته.\nعرض على ابن الملقن سنة ثمانمائة (^٢).\n٤٦ - عبد الرحمن بن عبد الوارث بن محمد أبو الخير القرشي البكري المصري المالكي ويعرف بابن عبد الوارث (ت ٨٦٨ هـ) (^٣). قرأ \"الإمام\" على ابن الملقن.\n٤٧ - عبد الرحمن بن علي بن أحمد الزين أبو المعالي وأبو الفضل الآدمي ثم المصري الشافعي (ت ٨٦٦ هـ) (^٤).\n٤٨ - عبد الرحمن بن علي بن عمر بن أبي الحسن علي بن أحمد الأنصاري الأندلسي الأصل المصري الشافعي (ت ٨٧٠ هـ).\nحفيد ابن الملقن (^٥).\n٤٩ - عبد الرحمن بن عنبر -بنون وموحدة كجعفر- ابن علي العثماني البوتيجي ثم القاهري الشافعي الفرضي (ت ٨٦٤ هـ) (^٦).\n_________\n(^١) \"الضوء اللامع\" (٣/ ٣١٨).\n(^٢) \"الضوء اللامع\" (٤/ ٥٤).\n(^٣) \"الضوء اللامع\" (٤/ ٩٥).\n(^٤) \"الضوء اللامع\" (٤/ ٩٣).\n(^٥) \"الضوء اللامع\" (٤/ ١٠١).\n(^٦) \"الضوء اللامع\" (٤/ ١١٥).","vol":"1","page":255},{"text":"٥٠ - عبد الرحمن بن محمد بن حسن القرشي الزبيري الشهير بابن الفاقوسي (ت ٨٦٤ هـ) (^١). سمع من ابن الملقن جزء الحسن بن عرفة.\n٥١ - عبد الرحمن بن محمد بن عبد الله صفي الدين أبو الفضل ابن النور الحسيني الإيجي ثم المكي الشافعي ت ٨٦٤ هـ (^٢).\nوصفه النجم بن فهد بقوله: السيد الشريف الإمام العالم الصالح الزاهد العابد.\n٥٢ - عبد الرحمن بن محمد بن محمد بن يحيى الزين أبو الفضل ابن التاج السندبيسي -بفتح السين المهملة وإسكان النون وفتح الدال المهملة وكسر الباء الموحدة ثم ياء مثناة من تحت ثم سين مهملة- القاهري الشافعى (^٣).\n٥٣ - عبد الرحيم بن إبراهيم بن محمد اللخمي الأميوطي الأصل المكي الشافعي زين الدين ويعرف بابن الأميوطي (ت ٨٦٧ هـ) (^٤).\n٥٤ - عبد الرحيم بن عبد الكريم بن نصر الله بن سعد الله القرشي البكري الصديقي الشيرازي الشافعي (ت ٨٢٨ هـ) (^٥).\n٥٥ - عبد الرحيم بن محمد بن عبد الرحيم أبو محمد العز القاهري الحنفي، ويعرف بابن الفرات (ت ٨٥١ هـ) (^٦).\n_________\n(^١) \"الضوء اللامع\" (٤/ ١٢٨) و\"معجم الشيوخ\" (ص ١٣٠).\n(^٢) \"الضوء اللامع\" (٤/ ١٣٥ - ١٣٦) و\"معجم الشيوخ\" (ص ١٣٢).\n(^٣) \"الضوء اللامع\" (٤/ ١٥١) و\"معجم الشيوخ\" (ص ١٣٣).\n(^٤) \"الضوء اللامع\" (٤/ ١٦٦).\n(^٥) \"الضوء اللامع\" (٤/ ١٨٠ - ١٨١).\n(^٦) \"الضوء اللامع\" (٤/ ١٨٦).","vol":"1","page":256},{"text":"٥٦ - عبد السلام بن داود بن عثمان بن القاضي شهاب الدين عبد السلام ابن عباس العز السلطي الأصل المقدسي الشافعي، ويعرف بالعز المقدسي (ت ٨٥٠ هـ) (^١). قال عنه السخاوي: كان إمامًا علامة داهية لسنًا فصيحًا في التدريس والخطابة وغيرها.\n٥٧ - عبد العزيز بن محمد بن عبد الله بن عبد العزيز البدر أبو محمد الأنصاري القاهري المالكي (ت ٨٥٨ هـ) (^٢).\n٥٨ - عبد الغني بن علي بن عبد الحميد، التقي أبو محمد المغربي الأصل المنوفي ثم القاهري الشافعي (ت ٨٥٨ هـ) (^٣). أخذ الفقه عن ابن الملقن.\n٥٩ - عبد الغني بن محمد بن أبي العباس أحمد بن عبد العزيز الزين القمني ثم القاهري الشافعي (ت ٨٦٧ هـ) (^٤).\n٦٠ - عبد اللطيف بن أحمد بن علي النجم أبو الثناء وأبو بكر الحسني الفاسي المكي الشافعي (ت ٨٢٢ هـ) (^٥). أخذ عنه الفقه وسمع منه كثيرًا.\n٦١ - عبد اللطيف بن أبي الفتح محمد بن أحمد سراج الدين أبو المكارم الحسني الفاسي الأصل المكي الحنبلي قاضي الحرمين، وهو أول من ولي قضاء الحنابلة بالحرمين (ت ٨٥٣ هـ) (^٦).\n_________\n(^١) \"الضوء اللامع\" (٤/ ٢٠٣).\n(^٢) \"الضوء اللامع\" (٤/ ٢٢٨ - ٢٢٩).\n(^٣) \"الضوء اللامع\" (٤/ ٢٥٣).\n(^٤) \"الضوء اللامع\" (٤/ ٢٥٤).\n(^٥) \"الضوء اللامع\" (٤/ ٣٢٢).\n(^٦) \"معجم الشيوخ\" (ص ١٤٥) و\"الضوء اللامع\" (٤/ ٣٣٥).","vol":"1","page":257},{"text":"٦٢ - عبد اللطيف بن محمد بن عبد الله بن أحمد الثقفي أبو الطيب الزفتاوي القاهري الشافعي (ت ٨٧٧ هـ) (^١).\n٦٣ - عبد الله بن أحمد بن عبد العزيؤ الجمال العذري البشبيشي ثم القاهري الشافعي (ت ٨٢٠ هـ) (^٢). أخذ الفقه عن ابن الملقن.\n٦٤ - عبد الله ابن القاضي عبد الرحمن الزبيري جمال الدين، أجاز له ابن الملقن وقال له: يا ولدي، أنتم من الزبيرية قرية من قرى المحلة، ما أنتم من ولد الزبير بن العوام (^٣). وكان المترجم له ينتسب إلى الزبير بن العوام.\n٦٥ - عبد الله بن محمد بن أحمد بن محمد بن عبد المعطي الأنصاري المكي المالكي، عفيف الدين (ت ٨٤٢ هـ) (^٤). أجاز له.\n٦٦ - عبد الله بن محمد بن عبد الرحمن الكنانى الحموي الأصل المقدسي الشافعي الخطيب (ت ٨٦٥ هـ) (^٥). أخذ عنه \"العجالة\" قراءة وسماعًا.\n٦٧ - عبد الله بن محمد بن عيسى بن محمد بن جلال الدين الجمال أبو محمد العوفي -نسبة لعبد الرحمن بن عوف- القاهري الشافعي (ت ٨٤٥ هـ) (^٦) لازم ابن الملقن.\n_________\n(^١) \"الضوء اللامع\" (٤/ ٣٣٦).\n(^٢) \"الضوء اللامع\" (٥/ ٧).\n(^٣) \"الدرر الكامنة\" (٤/ ٣٤).\n(^٤) \"معجم الشيوخ\" (ص ١٥١).\n(^٥) \"الضوء اللامع\" (٥/ ٥١).\n(^٦) \"الضوء اللامع\" (٥/ ٦٠ - ٦١).","vol":"1","page":258},{"text":"قال عنه السخاوي: تقدم في العلوم وأذن له غير واحد من شيوخه بالإفتاء والتدريس.\n٦٨ - عبد الله بن محمد بن محمد بن محمد التاج أبو محمد القرشي الميموني ثم القرافي القاهري الشافعي (ت ٨٥٧ هـ) (^١). أذن له غير واحد من الأعيان بالإقراء والفتوى وبالغوا في الثناء عليه.\n٦٩ - عبد الله بن محمد بن عبد الله بن محمد بن فرحون اليعمري المدني المالكي قاضي القضاة بدر الدين (ت ٨٥٩ هـ). من بيت رياسة وعلم. أجاز له ابن الملقن (^٢).\n٧٠ - عبد الهادي بن أبي اليمن محمد بن أحمد الحسني الطبري الأصل المكي الشافعي الإمام زين الدين (ت ٨٤٥ هـ) (^٣).\n٧١ - علي بن إبراهيم بن سليمان بن إبراهيم نور الدين القليوبي ثم القاهري الشافعي (ت ٨٥٥ هـ) (^٤). عرض \"المنهاج\" الفرعي عليه.\n٧٢ - علي بن أبي بكر بن عبد الله بن أبي البركات أحمد نور الدين الأشموني ثم القاهري الشافعي ويعرف بابن الطباخ (ت ٨٥٤ هـ) (^٥).\n٧٣ - علي بن أبي بكر بن علي بن أبي بكر محمد بن عثمان نور الدين أو موفق الدين البكري البلبيسي الأصل القاهري الشافعي (ت ٨٥٩ هـ) (^٦).\n_________\n(^١) \"الضوء اللامع\" (٥/ ٦٥).\n(^٢) \"معجم الشيوخ\" (ص ١٥٣ - ١٥٤) و\"الضوء اللامع\" (٥/ ٥٥).\n(^٣) \"معجم الشيوخ\" (ص ١٥٥ - ١٥٦).\n(^٤) \"الضوء اللامع\" (٥/ ١٥٢ - ١٥٣).\n(^٥) \"الضوء اللامع\" (٥/ ٢٠٣).\n(^٦) \"الضوء اللامع\" (٥/ ٢٠٤).","vol":"1","page":259},{"text":"٧٤ - علي بن أحمد بن إسماعيل بن محمد العلاء أبو الفتح القرشي القلقشندي الأصل القاهري الشافعي (ت ٨٥٦ هـ). أخذ الفقه عن ابن الملقن.\nأثنى عليه غير واحد، وقال عنه السخاوي: وكان إمامًا علامة متقدمًا في الفقه وأصوله والعربية والمعاني والبيان والقراءات مشاركًا في غير ذلك (^١).\n٧٥ - علي بن أحمد بن خليل نور الدين السكندري الأصل القاهري الشافعي ويعرف أولًا بابن السقطي -بمهملتين بينهما قاف مفتوحة- ثم بابن البصال- بموحدة ومهملة ثقيلة- (ت ٨٤٧ هـ) (^٢).\nعرض التبريزي في الفقه و\"الملحة\" عليه وسمع منه وكتب الكثير من تصانيفه.\n٧٦ - علي بن أحمد بن إبراهيم النور البكتمري القاهري الشافعي سبط الشمس الغماري النحوي ويعرف بالبكتمري (ت ٨٥٩ هـ) (^٣).\nحفظ القرآن و\"العمدة\" و\"التنبيه\" و\"المنهاج\" الأصلي و\"ألفية ابن مالك\" وعرضها على ابن الملقن والعراقي وغيرهما.\n٧٧ - علي بن إسحاق بن محمد بن حسن العلاء التميمي الخليلي الشافعي (ت ٨٣٠ هـ) (^٤). أخذ عن ابن الملقن والبلقيني وغيرهما، وأذنا له بالإفتاء والتدريس، وكان عالمًا فاضلًا جيدًا حسن السيرة والملتقى.\n_________\n(^١) \"الضوء اللامع\" (٥/ ١٦١).\n(^٢) \"الضوء اللامع\" (٥/ ١٦٦).\n(^٣) \"الضوء اللامع\" (٥/ ١٧٩).\n(^٤) \"الضوء اللامع\" (٥/ ١٩٢).","vol":"1","page":260},{"text":"٧٨ - علي بن رمح بن سنان بن قنا بن ردين نور الدين الشنباري -بضم المعجمة ثم نون ساكنة بعدها موحدة- القاهري الشافعي (ت ٨٢٤ أو ٨٢٦ هـ) (^١). لازم ابن الملقن دهرًا.\n٧٩ - علي بن عثمان العلاء الحواري الخليلي (ت ٨٣٣ هـ) (^٢).\n٨٠ - علي بن عمر بن حسن النور أبو الحسن المغربي الأصل الجرواني -بفتحات وآخره نون- التلواني القاهري الشافعي، ويعرف بالتلواني (ت ٨٤٤ هـ) (^٣). لازم ابن الملقن. أذن له شيخ الإسلام البلقيني بالإفتاء والتدريس. ووصفه العز ابن جماعة أحد مشايخه بالشيخ الإمام العالم العلامة البحر الفهامة شيخ الإسلام ومفتي الأنام.\n٨١ - علي بن عمر بن علي بن أحمد نور الدين أبو الحسن بن السراج أبي حفص القاهري يعرف كأبيه بابن الملقن. وهو الابن الوحيد له (ت ٨٠٧ هـ) تفقه قليلًا بأبيه (^٤).\n٨٢ - علي بن محمد بن محمد بن محمد النور بن العز القرشي السكندري المالكي ويعرف بابن فتح الله (ت ٨٦٢ هـ). أجاز له ابن الملقن (^٥).\n٨٣ - علي بن محمد بن محمد بن محمد بن عيسى نور الدين أبو الحسن ابن الشمس ابن الشرف المتبولي ثم القاهري الحنبلي ويعرف بابن الرزاز (ت ٨٦١ هـ) (^٦).\n_________\n(^١) \"الضوء اللامع\" (٥/ ٢٢٠).\n(^٢) \"الضوء اللامع\" (٥/ ٢٦١).\n(^٣) \"الضوء اللامع\" (٥/ ٢٦٣ - ٢٦٤).\n(^٤) \"الضوء اللامع\" (٥/ ٢٦٧).\n(^٥) \"الضوء اللامع\" (٦/ ١٧).\n(^٦) \"الضوء اللامع\" (٦/ ١٦).","vol":"1","page":261},{"text":"قال عنه السخاوي: ولي إفتاء دار العدل، وتصدى للإفتاء والإقراء.\n٨٤ - علي بن يوسف بن إبراهيم بن عبد الله بن عبد القادر بن أحمد العلاء الحلبي المالكي ويعرف بالناسخ (ت ٨٥٤ هـ) تقريبًا (^١).\n٨٥ - علي بن يوسف بن محمد بن يوسف بن أبي بكر بن هبة الله العلاء أو النور -وهو الأكثر- الجزري الأصل القاهري الشافعي الكتبي (ت ٨٥١ هـ) (^٢).\n٨٦ - عمر بن إبراهيم بن هاشم بن إبراهيم بن عبد المعطي بن عبد الكافي السراج أبو حفص القمني ثم القاهري الشافعي (ت ٨٥١ هـ) (^٣).\nحفظ \"التنبيه\" و\"ألفية ابن مالك\" و\"مختصر ابن الحاجب\"\nو\"الشاطبية\" وعرضها على ابن الملقن والأبناسي.\n٨٧ - عمر بن حجي بن موسى بن أحمد بن سعد النجم أبو الفتوح بن العلاء أبي محمد السعدي الحسباني الأصل الدمشقي الشافعي ويعرف بابن حجي (ت ٨٣٠ هـ) (^٤) أخذ عن ابن الملقن وأذن له بالإفتاء والتدريس.\n٨٨ - عمر بن عمر بن عبد الرحمن بن يوسف السراج الأنصاري الدموشي الشافعي البسطامي (ت ٨٢٩ هـ) (^٥). أخذ عن ابن الملقن شرحه للحاوي.\n_________\n(^١) \"الضوء اللامع\" (٦/ ٥١).\n(^٢) \"الضوء اللامع\" (٦/ ٥٤).\n(^٣) \"الضوء اللامع\" (٦/ ٦٧).\n(^٤) \"الضوء اللامع\" (٦/ ٧٨).\n(^٥) \"الضوء اللامع\" (٦/ ١١١).","vol":"1","page":262},{"text":"٨٩ - عمر بن محمد بن عمر السراج أبو حفص الحسيني القرشي الطنبدي القاهري الشافعي ويعرف بابن عرب (ت ٨٦٧ هـ) (^١).\n٩٠ - عمر بن موسى بن الحسن بن عيسى بن محمد القرشي المخزومي الحمصي الشافعي سراج الدين (ت ٨٦١ هـ) (^٢).\nوذكر له النجم بن فهد بعض التصانيف في الفقه والأصول وغيرها.\n٩١ - عمر بن يوسف بن عبد الله السراج أبو علي القبايلي اللخمي السكندري المالكي ويعرف بالبسلقوني لنزوله بها وقتًا، شيخ الفقراء الأحمدية (^٣).\nأذن له كثير من مشايخه في الإقراء والإفتاء، وذكر له السخاوي\nبعض التصانيف وقال إن البقاعي وصفه بالعلامة الثقة الضابط.\nأجاز له ابن الملقن.\n٩٢ - قاسم بن محمد بن مسلم بن مخلوف التروجي الأصل السكندري. لم يذكر السخاوي وفاته (^٤). \"سمع\" \"الشفا\" على ابن الملقن.\n٩٣ - ماهر بن عبد الله بن نجم الزين أبو الجود الأنصاري الشافعي (ت ٨٦٦ هـ) (^٥). أخذ عنه الفقه.\n٩٤ - محمد بن إبراهيم بن عبد الرحيم الصلاح القاهري الشافعي الحريري ويعرف بابن مطيع (ت ٨٤٤ هـ) (^٦).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٢٣).\n(^٢) \"معجم الشيوخ\" (ص ١٩٤ - ١٩٥).\n(^٣) \"الضوء اللامع\" (٦/ ١٤٢ - ١٤٤).\n(^٤) \"الضوء اللامع\" (٦/ ١٩٢).\n(^٥) \"الضوء اللامع\" (٦/ ٢٣٦).\n(^٦) \"الضوء اللامع\" (٦/ ٢٥٤).","vol":"1","page":263},{"text":"حفظ القرآن و\"العمدة\" و\"المنهاج\" الأصلي و\"ألفية ابن مالك\" وعرضها على ابن الملقن والعراقي وغيرهما.\n٩٥ - محمد بن أبي بكر بن الحسين القرشي القماني المراغي المصري المدني، نزيل مكة الشافعي العلامة شرف الدين (ت ٨١٩ هـ) (^١).\nوصفه الزركشي بالشيخ الإمام الفاضل العالم، نقل ذلك السخاوي عنه.\n٩٦ - محمد بن أبي بكر بن أيوب القاضي فتح الدين أبو عبد الله بن القاضي زين الدين ابن نجم الدين المخزومي المحرقي -نسبة للمحرقية قرية بالجيزة- القاهري الشافعي (ت ٨٤٧ هـ) (^٢).\nعرض \"العمدة\" على ابن الملقن وغيره. أثنى عليه السخاوي وغيره.\n٩٧ - محمد بن أبي بكر بن عبد الوهاب القابس المغربي (ت ٨٥٤ أو ٨٥٥ هـ) (^٣).\n٩٨ - محمد بن أبي بكر بن عمر البدر القرشي المخزومي السكندري المالكي ويعرف بابن الدماميني (ت ٨٢٧ هـ).\nكان أحد الكملة في فنون الأدب، وتصدر في الأزهر لإقراء النحو، ودرس في جهات أخرى (^٤).\n٩٩ - محمد بن أبي بكر بن محمد بن محمد بن محمد بن علي التاج السمنودي الأصل القاهري الشافعى المقرئ ويعرف بابن تمرية.\n(ت ٨٣٧ هـ) (^٥).\n_________\n(^١) \"الضوء اللامع\" (٧/ ١٦١) \"معجم الشيوخ\" وجعل وفاته سنة (٨٥٩ هـ).\n(^٢) \"الضوء اللامع\" (٧/ ١٥٩).\n(^٣) \"الضوء اللامع\" (٧/ ١٧٥).\n(^٤) \"الضوء اللامع\" (٧/ ١٨٥)، و\"البدر الطالع\" (٢/ ١٥٠).\n(^٥) \"الضوء اللامع\" (٧/ ١٩٩ - ٢٠٠).","vol":"1","page":264},{"text":"برع في القراءات ووصفه الحافظ ابن حجر بالشيخ الإمام المجود المحقق الأوحد البارع الباهر، شيخ القراء، علم الأدباء، بقية السلف الأتقياء.\n١٠٠ - محمد بن أحمد بن إبراهيم الشرف أبو المعالي المخزومي القاهري الشافعي (ت ٨٧٣ هـ) (^١).\n١٠١ - محمد بن أحمد بن أحمد الشمس أبو المعالي بن الشهاب أبي العباس البكري القاهري الشافعي السعودي ويعرف بابن الحصري -بمهملتين مضمومة ثم ساكنة- وبابن العطار أيضًا (ت ٨٥٨ هـ) (^٢).\nأخذ عنه الفقه ولازمه حتى حمل عنه جملة من تصانيفه \"كالعجالة\" و\"هادي النبيه\" و\"شرح الحاوي\".\n١٠٢ - محمد بن أحمد بن محمد بن إبراهيم الجلال أبو عبد الله بن الشهاب أبي العباس ابن الكمال الأنصاري المحلي الأصل -نسبة للمحلة الكبرى من الغربية- القاهري الشافعي ويعرف بالجلال المحلي (ت ٨٦٤ هـ) (^٣).\nقال السخاوي عنه: كان إمامًا علامة محققًا نظارًا، مفرط الذكاء، صحيح الذهن .. وترجمته تحتمل كراريس.\nوقد أشار السخاوي إلى تلمذته على ابن الملقن بصيغة التعريض حيث قال: وقيل إنه روى عن البلقيني وابن الملقن والأبناسي والعراقي، فالله أعلم.\n_________\n(^١) \"الضوء اللامع\" (٦/ ٢٨٥).\n(^٢) \"الضوء اللامع\" (٦/ ٢٩١).\n(^٣) \"الضوء اللامع\" (٧/ ٣٩ - ٤١).","vol":"1","page":265},{"text":"١٠٣ - محمد بن أحمد بن الضياء القرشي العمري المكي الحنفي قاضي القضاة رضي الدين أبو حامد (ت ٨٥٨ هـ) (^١). تفقه على ابن الملقن.\n١٠٤ - محمد بن أحمد بن عبد العزيز بن عثمان البدر أبو محمد الأنصاري الأبياري ثم القاهري الشافعي القاضي الشهير بابن الأمانة (ت ٨٣٩ هـ). لازم ابن الملقن في الفقه وغيره.\nأثنى عليه غير واحد من شيوخه وغيرهم، ووصفه الحافظ ابن حجر بالشيخ الإمام العلامة مفيد الجماعة (^٢).\n١٠٥ - محمد بن أحمد بن عثمان بن خلف بن عثمان المحب البهوتي -بالضم- القاهري الشافعي السعودي نسبة لطريقة الفقراء السعودية ويعرف بالبهوتي (ت ٨٥٥ هـ) (^٣).\n١٠٦ - محمد بن أحمد بن علي التقي أبو عبد الله وأبو الطيب الحسني الفاسي المكي المالكي شيخ الحرم، ويعرف بالتقي الفاسي (ت ٨٣٢ هـ) المؤرخ المشهور صاحب كتاب \"شفاء الغرام بأخبار البلد الحرام\" وغيره من المصنفات الممتعة المفيدة (^٤).\n١٠٧ - محمد بن أحمد بن عمر بن كميل -بضم الكاف- الفقيه الفاضل الشاعر القاضي شمس الدين- (ت ٨٤٨ هـ) (^٥).\n_________\n(^١) \"معجم الشيوخ\" (٧/ ٢١٥ - ٢١٧).\n(^٢) \"الضوء اللامع\" (٦/ ٣١٨ - ٣٢١) و\"معجم الشيوخ\" (ص ٢٠٥ - ٢٠٦).\n(^٣) \"الضوء اللامع\" (٢/ ٧).\n(^٤) \"الضوء اللامع\" (٧/ ١٨)، و\"البدر الطالع\" (٢/ ١١٤).\n(^٥) \"معجم الشيوخ\" (٣٧٨)، و\"الضوء اللامع\" (٧/ ٢٩).","vol":"1","page":266},{"text":"١٠٨ - محمد بن أحمد بن عمر النحريري الشهير بالسعودي (ت ٨٤٩ هـ) (^١).\nسمع منه التذكرة في علوم الحديث له، وأخذ عنه الفقه.\n١٠٩ - محمد بن أحمد بن محمد التلمساني المالكي، ويعرف بحفيد ابن مرزوق (ت ٨٤٢ هـ) (^٢) ذكر له السخاوي عدة مؤلفات.\n١١٠ - محمد بن أحمد بن محمد البهاء أبو البقاء العمري الصاغاني الأصل المكي الحنفي. (ت ٨٥٤ هـ) (^٣).\nذكر له السخاوي عدة مؤلفات وقال: كان إمامًا علامة متقدمًا في الفقه والأصلين والعربية مشاركًا في فنون.\nأجاز له ابن الملقن.\n١١١ - محمد بن أحمد بن محمد الكناني العسقلاني الطوخي القاهري الشافعي (ت ٨٥٢ هـ) (^٤).\n١١٢ - محمد بن أحمد بن محمد الكناني العسقلاني ولي الدين أبو الفتح (ت ٨٣٨ هـ) (^٥) أخو الذي قبله.\n١١٣ - محمد بن أحمد بن محمد التميمي المصري الشافعي أبو الفضل ناصر الدين (ت ٨٥٥ هـ) (^٦).\n١١٤ - محمد بن أحمد بن محمد العراقي الأصل الفارسكوري لم يذكر السخاوي وفاته (^٧).\n_________\n(^١) \"معجم الشيوخ\" (ص ٢٠٩)، و\"الضوء اللامع\" (٧/ ٣١).\n(^٢) \"الضوء اللامع\" (٧/ ٥٠)، و\"البدر الطالع\" (٢/ ١٩١).\n(^٣) \"الضوء اللامع\" (٧/ ٨٥)، و\"معجم الشيوخ\" (ص ٢١٤).\n(^٤) \"الضوء اللامع\" (٧/ ٨٧).\n(^٥) \"الضوء اللامع\" (٧/ ٨٨).\n(^٦) \"الضوء اللامع\" (٧/ ٧١).\n(^٧) \"الضوء اللامع\" (٧/ ٨٢).","vol":"1","page":267},{"text":"١١٥ - محمد بن أحمد بن محمد الزنكلوني القاهري الشافعي (ت ٨٥٦ هـ) (^١).\n١١٦ - محمد بن أحمد بن محمد بن محمد الشمس أبو عبد الله الدمياطي المالكي (ت ٨٥٨ هـ) (^٢).\n١١٧ - محمد بن أحمد بن محمد المصري الشافعي (ت ٨٦٧ هـ) (^٣).\n١١٨ - محمد بن أحمد بن محمود العماد أبو البركات الهمذاني -بالتحريك والإعجام- القاهري الشافعي (ت ٨٦٣ هـ) (^٤).\nعرض العمدة على ابن الملقن.\n١١٩ - محمد بن إسماعيل بن محمد الشمس الونائي -بفتح الواو والنون- القرافي القاهري الشافعي (ت ٨٤٩ هـ) (^٥).\nقال عنه السخاوي: كان إمامًا علامة فقيهًا أصوليًّا نحويًّا.\n١٢٠ - محمد بن حسن بن سعد ناصر الدين أبو محمد القرشي الزبيري القاهري الشافعي (ت ٨٤١ هـ) (^٦).\nأخذ عنه الفقه ولازمه حتى أذن له في الإقراء.\n١٢١ - محمد بن حسن بن عبد الله بن سليمان القرني -نسبة إلى أويس القرني- المصري الشافعي (ت ٨٧١ هـ) (^٧).\n_________\n(^١) \"الضوء اللامع\" (٧/ ٥٩).\n(^٢) \"الضوء اللامع\" (٧/ ٩٤).\n(^٣) \"الضوء اللامع\" (٧/ ٨٣).\n(^٤) \"الضوء اللامع\" (٧/ ١٠٦).\n(^٥) \"الضوء اللامع\" ٧/ ١٤٠.\n(^٦) \"الضوء اللامع\" (٧/ ٢٢٢).\n(^٧) \"معجم الشيوخ\" (ص ٢٢٧)، و\"الضوء اللامع\" (٧/ ٢٢٤).","vol":"1","page":268},{"text":"١٢٢ - محمد بن حسن بن علي بن عثمان الشمس النواجي-نسبة لنواج بالغربية بالقرب من المحلة- ثم القاهري الشافعي (ت ٨٥٩ هـ).\nأجاز له ابن الملقن (^١). وصفه السخاوي بشاعر الوقت، وذكر له بعض المؤلفات في الأدب والشعر.\n١٢٣ - محمد بن خليل بن هلال بن حسن العز أبو البقاء الحلبي الحنفي (ت ٨٠٤ هـ). قال عنه البرهان الحلبي: لا أعلم بالشام كلها مثله ولا بالقاهرة مثل مجموعه الذي اجتمع فيه من العلم الغزير والتواضع الكثير والدين المتين والمحافظة على الجماعة والذكر والتلاوة والاشتغال بالعلم (^٢).\n١٢٤ - محمد بن عباس بن أحمد الأنصاري العاملي القاهري الشافعي (ت ٨٥٥ هـ) (^٣). لازم ابن الملقن حتى قرأ عليه \"دلائل النبوة\" للبيهقي وبعض الصحيح.\n١٢٥ - محمد بن عبد الدائم بن موسى الشمس أبو عبد الله البرماوي ثم\nالقاهري الشافعي (ت ٨٣١ هـ) (^٤).\nقال عنه السخاوي: كان إمامًا علامة في الفقه وأصوله والعربية وغيرها. وذكر له عدة تصانيف.\n١٢٦ - محمد بن عبد الرحمن بن علي أبو الفضل الهاشمي العقيلي النويري (ت ٨٧٠ هـ) (^٥). أجاز له ابن الملقن.\n_________\n(^١) \"الضوء اللامع\" (٧/ ٢٢٩).\n(^٢) \"الضوء اللامع\" (٧/ ٢٣٢ - ٢٣٤).\n(^٣) \"الضوء اللامع\" (٧/ ٢٧٥).\n(^٤) \"الضوء اللامع\" (٧/ ٢٨١).\n(^٥) \"معجم الشيوخ\" (ص ٢٣٢)، \"الضوء اللامع\" (٧/ ٢٩٢).","vol":"1","page":269},{"text":"١٢٧ - محمد بن عبد الرحمن بن عيسى بن سلطان الغزي ثم القاهري الشافعي الصوفي القادري (ت ٨٥٣ هـ) (^١).\n١٢٨ - محمد بن عبد العزيز بن عبد السلام الكازروني المدني الشافعي الإمام العلامة شمس الدين. (ت ٨٤٩ هـ) (^٢).\n١٢٩ - محمد بن عبد الله بن إبراهيم محيي الدين أبو نافع السعدي القاهري الشافعي (ت ٨٧٠ هـ) (^٣).\n١٣٠ - محمد بن عبد الله بن ظهيرة بن أحمد القرشي المخزومي المكي الشافعي ويعرف بابن ظهيرة (ت ٨١٧ هـ). تفقه بابن الملقن.\nكان إمامًا علامة، انتهت رياسة الشافعي ببلده، إليه ولقب بعالم الحجاز (^٤).\n١٣١ - محمد بن عبد الله بن علي بن أحمد الشمس القرافى الشافعى الواعظ ويعرف بالحفار (ت ٨٧٦ هـ) (^٥).\n١٣٢ - محمد بن عبد الله بن محمد بن أحمد الشمس أبو عبد الله القيسي الحموي الأصل الدمشقي الحافظ الكبير المعروف بابن ناصر الدين، حافظ الشام صاحب التصانيف الكثيرة النافعة (ت ٨٣٧ هـ) (^٦).\n_________\n(^١) \"الضوء اللامع\" (٧/ ٢٩٨).\n(^٢) \"معجم الشيوخ\" (ص ٢٣٣) و\"الضوء اللامع\" (٨/ ٦٠).\n(^٣) \"الضوء اللامع\" (٨/ ٧٩).\n(^٤) \"الضوء اللامع\" (٧/ ٩٢ - ٩٥).\n(^٥) \"الضوء اللامع\" (٧/ ٩٩).\n(^٦) \"غاية السول في خصائص الرسول - ﷺ -\" (ص ٢٢)، \"شذرات الذهب\" (٧/ ٤٥).","vol":"1","page":270},{"text":"١٣٣ - محمد بن عبد الله بن محمد الرشيدي الأصل القاهري الشافعي (ت ٨٥٤ هـ) (^١).\n١٣٤ - محمد بن عبد الوهاب بن علي الأنصاري الزرندي المدني ت ٨٣٨ هـ (^٢).\nأجاز له ابن الملقن.\n١٣٥ - محمد بن عثمان بن عبد الله ناصر الدين أبو الحسن المصري الشاذلي الشافعي صهر الزين العراقي (ت ٨٣٧ هـ) (^٣).\n١٣٦ - محمد بن عثمان بن عبد الله العمري أصيل الدين أبو عبد الله القاهري الشافعي (ت ٨٠٤ هـ) (^٤).\nأخذ عنه الفقه، وأذن له بالإفتاء والتدريس ووصفه بالعالم العلامة.\n١٣٧ - محمد بن علي بن أحمد بن عبد العزيز الهاشمي العقيلي النويري المكي المالكي قاضى القضاة ولى الدين أبو عبد الله (ت ٨٤٢ هـ) (^٥). أجاز له.\n١٣٨ - محمد بن علي بن محمد الصالحي الأصل المكي شمس الدين أبو المعالي (ت ٨٤٦ هـ) (^٦). أجاز له.\n_________\n(^١) \"الضوء اللامع\" (٨/ ١٠١).\n(^٢) \"الضوء اللامع\" (٨/ ١٣٥).\n(^٣) \"الضوء اللامع\" (٨/ ١٤٧).\n(^٤) \"الضوء اللامع\" (٨/ ١٤٧).\n(^٥) \"معجم الشيوخ\" (ص ٢٤٣).\n(^٦) \"معجم الشيوخ\" (ص ٢٤٨).","vol":"1","page":271},{"text":"١٣٩ - محمد بن علي بن محمد الشمس السمنودي الأصل المصري الشافعي ت ٨١٣ هـ. أخذ عنه الفقه.\nقال عنه المقريزي: كان من أعيان الفقهاء النحاة القراء.\nوقال العيني: باشر عدة وظائف منها مشيخة القراءات (^١).\n١٤٠ - محمد بن علي بن محمد بن يعقوب الشمس أبو عبد الله القاياتي القاهري الشافعي (ت ٨٥٠ هـ) (^٢).\nقال عنه السخاوي: كان إمامًا عالمًا علامة غاية في التحقيق.\n١٤١ - محمد بن علي بن مسعود الشمس القاهري الشافعي (ت ٨٥٧ هـ) (^٣).\n١٤٢ - محمد بن عمار بن محمد الشمس أبو ياسر القاهري المصري المالكي ويعرف بابن عمار (ت ٨٤٤ هـ) (^٤).\nقرأ علي ابن الملقن \"تقريب النووي\" وقطعة من شرحه لـ\"العمدة\"، أثنى عليه السخاوي وغيره وذكر له عدة مؤلفات.\nووصفه الحافظ ابن حجر بالشيخ الإمام العلامة الفقيه الفاضل الفهامة المفيد المحدث (^٥).\n١٤٣ - محمد بن عمر بن أبي بكر الكناني الطوخي القاهري الشافعى\n(ت ٨٤٩ هـ) (^٦). تففه بابن الملقن.\n_________\n(^١) \"الضوء اللامع\" (٩/ ٩).\n(^٢) \"الضوء اللامع\" (٨/ ٢١٢).\n(^٣) \"الضوء اللامع\" (٨/ ٢١٩).\n(^٤) \"الضوء اللامع\" (٨/ ٢٣٢)، و\"البدر الطالع\" (٢/ ٢٣٢).\n(^٥) \"الضوء اللامع\" (٨/ ٢٣٢ - ٢٣٤).\n(^٦) \"الضوء اللامع\" (٨/ ٢٤٠).","vol":"1","page":272},{"text":"١٤٤ - محمد بن عمر بن أبي بكر التاج أبو الفتح القاهري الشرابيشي (ت ٨٣٩ هـ) (^١). لازم ابن الملقن في الحديث والفقه وغيرهما، واستملى منه وقرأ عليه جملة من تصانيفه.\n١٤٥ - محمد بن عمر بن محمد الجمال البارنباري المصري الشافعي (ت ٨٤٢ هـ) (^٢). عرض على ابن الملقن وتفقه به.\n١٤٦ - محمد بن عمر بن محمد الشمس الخصوصي ثم القاهري الشافعي (ت ٨٤٣ هـ) (^٣). تفقه على ابن الملقن.\n١٤٧ - محمد بن عمر بن محمد المصري الشافعي قطب الدين أبو البركات (ت ٨٥٥ هـ) (^٤). عرض \"التنبيه\" علي ابن الملقن.\n١٤٨ - محمد بن محمد بن أبي بكر ولي الدين أبو عبد الله المحلي الشافعي الشهير بابن مراوح -بفتح الميم والراء وكسر الواو- (٨٤٦ هـ) (^٥).\n١٤٩ - محمد بن محمد بن أبي بكر الأنصاري المكي الشافعي الشهير بابن المرجاني (ت ٨٧٦ هـ) (^٦). أجاز له.\n١٥٠ - محمد بن محمد بن أحمد البغدادي الأصل المصري الشافعي، نزيل مكة (ت ٨٤٤ هـ) (^٧).\n_________\n(^١) \"الضوء اللامع\" (٨/ ٢٤١)، و(معجم الشيوخ) (ص ٢٥١).\n(^٢) \"الضوء اللامع\" (٨/ ٢٥٤).\n(^٣) \"الضوء اللامع\" (٨/ ٢٥٦).\n(^٤) \"الضوء اللامع\" (٨/ ٢٦٦)، \"معجم الشيوخ\" (ص ٢٥٣ - ٢٥٤).\n(^٥) \"الضوء اللامع\" (٩/ ٦١)، \"معجم الشيوخ\" (ص ٢٦١).\n(^٦) \"معجم الشيوخ\" (ص ٢٦٢ - ٢٦٣).\n(^٧) \"الضوء اللامع\" (٩/ ٢٦) و\"معجم الشيوخ\" (ص ٢٥٩).","vol":"1","page":273},{"text":"١٥١ - محمد بن محمد بن أحمد بن عمر البلبيسي الشافعي الشمس أبو عبد الله (ت ٨٥٣ هـ) (^١).\n١٥٢ - محمد بن محمد بن أحمد بن يحيى الجوجري ثم القاهري الأزهري الشافعي (ت ٨٦٥ هـ) (^٢).\n١٥٣ - محمد بن محمد بن أحمد بن عز الدين المحب أبو عبد الله القاهري الشافعي (ت ٨٤٥ هـ) (^٣). أخذ الفقه عنه.\n١٥٤ - محمد بن محمد بن إسماعيل الشمس أبو عبد الله البنهاوي القاهري الشافعي (ت ٨٥٤ هـ) (^٤).\n١٥٥ - محمد بن محمد بن عبد الرحمن الأنصاري المدني الشافعي العلامة محيي الدين أبو المعالي (ت ٨٥٦ هـ) (^٥). أجاز له ابن الملقن.\n١٥٦ - محمد بن محمد بن عبد السلام أبو عبد الله المغربي الصنهاجي الأصل المنوفي ثم القاهري الشافعي ويعرف بالعز ابن عبد السلام (ت ٨٦٥ هـ) (^٦).\n١٥٧ - محمد بن محمد بن عبد اللطيف أبو البقاء الأموي المحلي المولد ثم السنباطي ثم القاهري المالكي (ت ٨٦١ هـ) (^٧). عرض \"الموطأ\" عليه.\n_________\n(^١) \"الضوء اللامع\" (٩/ ٢٨).\n(^٢) \"الضوء اللامع\" (٩/ ٤٨ - ٤٩).\n(^٣) \"الضوء اللامع\" (٩/ ٤٩).\n(^٤) \"الضوء اللامع\" (ص ٩/ ٥٣).\n(^٥) \"معجم الشيوخ\" (ص ٢٦٨).\n(^٦) \"الضوء اللامع\" (٩/ ١٠٦ - ١٠٨).\n(^٧) \"الضوء اللامع\" (٩/ ١١٣).","vol":"1","page":274},{"text":"١٥٨ - محمد بن محمد بن عبد الله ناصر الدين أبو اليمن الزفتاوي الأصل القاهري الشافعي (ت ٨٧٦ هـ) (^١). عرض في سنة ثمانمائة عليه.\n١٥٩ - محمد بن محمد بن عبد الله الحسيني المكراني الإيجي الشافعي (٨٥٥ هـ) (^٢). أجاز له ابن الملقن.\n١٦٠ - محمد بن محمد بن علي أمين الدين أبو اليمن الهاشمي العقيلي النويري الشافعي (ت ٨٥٣ هـ) (^٣). أجاز له ابن الملقن.\n١٦١ - محمد بن محمد بن عمر العز أبو اليمن الشيشيني ثم المحلي الشافعي (ت ٨٣٩ هـ) (^٤).\n١٦٢ - محمد بن محمد بن محمد بن أبي الحسن السكندري الأصل القاهري بدر الدين أبو اليمن ويعرف بابن روق (ت ٨٤٤ هـ) (^٥).\n١٦٣ - محمد بن محمد بن محمد بن حسين القرشي المخزومي المكي الشافعي القاضي نجم الدين أبو المعالي (ت ٨٤٦ هـ) (^٦).\n١٦٤ - محمد بن محمد بن محمد بن حسين الجلال أبو السعادات القرشي المخزومي المكي شقيق الذي قبله ويعرف بابن ظهيرة (ت ٨٦١ هـ) (^٧). أجاز له.\n_________\n(^١) \"الضوء اللامع\" (٩/ ١١٦).\n(^٢) \"الضوء اللامع\" (٩/ ١٢٦).\n(^٣) \"معجم الشيوخ\" (ص ٢٧٠) و\"الضوء اللامع\" (٩/ ١٤٣ - ١٤٤).\n(^٤) \"الضوء اللامع\" (٩/ ١٧٦).\n(^٥) \"معجم الشيوخ\" (ص ٢٧٤) و\"الضوء اللامع\" (٩/ ٢١٣).\n(^٦) \"معجم الشيوخ\" (ص ٢٧٥).\n(^٧) \"الضوء اللامع\" (٩/ ٢١٤)، و\"معجم الشيوخ\" (ص ٢٧٦).","vol":"1","page":275},{"text":"١٦٥ - محمد بن محمد بن محمد بن عبد الرزاق الصدر السفطي المصري الشافعي (ت ٨٠٨ هـ) (^١).\nأخذ عن ابن الملقن وكتب جملة من تصانيفه.\n١٦٦ - محمد بن محمد بن محمد بن محمد النجم أبو العطاء القرشي القاهري الشافعي الشاذلي (ت ٨٦٢ هـ) (^٢).\n١٦٧ - محمد بن محمد بن محمود الشمس أبو عبد الله الرديني الشافعي (ت ٨٥٣ هـ أو ٨٥٤ هـ) (^٣).\n١٦٨ - علي بن محمود بن محمد الشصس أبو عبد الله الربعي البالسي ثم القاهري الشافعي صهر ابن الملقن (ت ٨٥٤ هـ) (^٤). اشتغل بالفقه عليه.\n١٦٩ - محمد بن موسى بن عيسى الكمال أبو البقاء الدميري الأصل القاهري الشافعي (ت ٨٠٨ هـ) صاحب \"حياة الحيوان\" وغيره من التصانيف. مهر في الفقه والأدب والحديث وغيرها (^٥).\n١٧٠ - محمد القصري التاجر ويعرف بابن ستيت (ت ٨٢٢ هـ) (^٦).\n١٧١ - موسى بن علي بن محمد المناوي القاهري ثم الحجازي المالكي (ت ٨٢٠ هـ) (^٧).\n_________\n(^١) \"الضوء اللامع\" (٩/ ٢٢٧).\n(^٢) \"الضوء اللامع\" (٩/ ٢٧٠).\n(^٣) \"الضوء اللامع\" (١٠/ ١٨ - ١٩).\n(^٤) \"الضوء اللامع\" (١٠/ ٤٤).\n(^٥) \"الضوء اللامع\" (١٠/ ٥٩ - ٦٢) و\"البدر الطالع\" (٢/ ٢٧٢).\n(^٦) \"الضوء اللامع\" (١٠/ ١٢٤).\n(^٧) \"الضوء اللامع\" (١٠/ ١٨٧).","vol":"1","page":276},{"text":"١٧٢ - يحيى بن يحيى بن أحمد القبابي -بكسر القاف ثم بباء موحدة ثم ألف ثم باء موحدة- المصري الدمشقي الشافعي القاضي محيي الدين أبو زكريا (ت ٨٤٠ هـ) (^١).\nقال عنه السخاوي: كان إمامًا علامة فقيهًا واعظًا فصيحًا.\n١٧٣ - يوسف بن إسماعيل بن يوسف الأنصاري الخزرجي الساعدي الأنبابي الشافعي (ت ٨٢٣ هـ) (^٢).\nتفقه بابن الملقن وحمل عنه شرحه للحاوي.\n١٧٤ - يوسف بن محمد بن أحمد الجمال القاهري الشافعي (ت ٨٤٧ هـ) (^٣). تفقه به.\n١٧٥ - أبو بكر بن صدقة بن علي الزكي المناوي القاهري الشافعي (ت ٨٨٠ هـ) (^٤). أجاز له.\n١٧٦ - أبو بكر بن محمد بن إسماعيل القلقشندي المقدسي الشافعي تقي الدين (ت ٨٦٧ هـ) (^٥). أجاز له.\nقال عنه السخاوي: سمع منه الأئمة، وأخذ عنه الأكابر.\n١٧٧ - أبو بكر بن أبي اليمن محمد الطبري المكي كان حيًّا سنة (٨٠٧ هـ) (^٦). أجاز له.\n_________\n(^١) \"الضوء اللامع\" (١٠/ ٢٦٣)، \"معجم الشيوخ\" (ص ٢٩٩).\n(^٢) \"الضوء اللامع\" (١٠/ ٣٠٢).\n(^٣) \"الضوء اللامع\" (١٠/ ٣٢٨).\n(^٤) \"الضوء اللامع\" (١١/ ٣٦).\n(^٥) \"الضوء اللامع\" (١١/ ٦٩ - ٧١) و\"معجم الشيوخ\" (ص ٣٥٠).\n(^٦) \"الضوء اللامع\" (١١/ ٦٨).","vol":"1","page":277},{"text":"١٧٨ - أبو الحسن البيجوري نور الدين سمع منه كتابه \"غاية السول\" (^١).\n١٧٩ - أبو عبد الله بن مرزوق (^٢).\n* تلاميذه من النساء:\n١٨٠ - خديجة ابنة أبي عبد الله محمد بن حسن القيسي القسطلاني الأصل المكي (ت ٨٤٦ هـ) (^٣). أجاز لها.\n١٨١ - رقية ابنة علي بن محمد المحلي المدني (ت ٨٨٠). أجاز لها في سنة إحدى وثمانمائة (^٤).\n١٨٢ - زينب ابنة إبراهيم بن أحمد المرشدي المكي أم أحمد (ت ٨٤١ هـ) (^٥). أجاز لها.\n١٨٣ - زينب ابنة الرضي محمد بن المحب الطبري المكى (ت ٨٦٢) (^٦).\nأجاز لها.\n١٨٤ - زينب ابنة أبي اليمن محمد بن أبي بكر العثمانى المراغى المدنى (ت ٨٥٩ هـ) (^٧). أجاز لها.\n١٨٥ - غصون ابنة النور أبي الحسن علي بن أحمد أم الوفاء العقيلية النويرية المكية (ت ٨٥٥ هـ) (^٨). أجاز لها.\n_________\n(^١) \"غاية السول\" (ص ٦٩).\n(^٢) \"درة الحجال\" (٣/ ٢٠٠).\n(^٣) \"معجم الشيوخ\" (ص ٣١٣).\n(^٤) \"معجم الشيوخ\" (ص ٣١٤)، \"الضوء اللامع\" (١٢/ ٣٥).\n(^٥) \"معجم الشيوخ\" (ص ٣١٤).\n(^٦) \"معجم الشيوخ\" (ص ٣١٧)، \"الضوء اللامع\" (١٢/ ٤٨).\n(^٧) \"الضوء اللامع\" (١٢/ ٤٦)، \"معجم الشيوخ\" ص ٣١٦.\n(^٨) \"الضوء اللامع\" (١٢/ ٨٥).","vol":"1","page":278},{"text":"١٦٨ - كمالية الصغرى ابنة علي بن أحمد أم كمال ابنة النور العقيلي المكي (ت ٨٦٧ هـ) (^١). أجاز لها.\n١٨٧ - كمالية ابنة المرجاني محمد بن أبي بكر الأنصاري (ت ٨٨٠ هـ) (^٢). أجاز لها.\n١٨٨ - هاجر ابنة محمد بن محمد أم الفضل ابنة المحدث الشرف أبي الفضل القدسي الأصل القاهري الشافعي (ت ٨٧٤ هـ) (^٣).\n١٨٩ - أم الحسن وتسمى سعيدة ابنة أحمد بن الكمال أبي الفضل محمد النويري، كانت حية في سنة (٨٣٦ هـ) (^٤) أجاز لها.\n١٩٠ - أم الحسين وتسمى سعادة ابنة عبد الملك بن محمد البكري التونسي الأصل المكي الشهير والدها بابن المرجاني (ت ٨٤٢ أو ٨٤٣ هـ) (^٥) أجاز لها.\n١٩١ - أم كلثوم ابنة المحب محمد بن أحمد الطبري المكية وتسمى سعيدة (٨٣٧ هـ) (^٦) أجاز لها.\n١٩٢ - أم كمال ابنة عبد الرحمن بن علي النويري المكية وتسمى عائشة (٨٤٣ هـ) (^٧).\n_________\n(^١) \"الضوء اللامع\" (١٢/ ١٢٠)، و\"معجم الشيوخ\" (ص ٣٢٦).\n(^٢) \"معجم الشيوخ\" (ص ٣٢٨).\n(^٣) \"الضوء اللامع\" (١٢/ ١٣١).\n(^٤) \"الضوء اللامع\" (١٢/ ١٣٥).\n(^٥) \"معجم الشيوخ\" (ص ٣٠٤)، \"الضوء اللامع\" (١٢/ ١٤٠).\n(^٦) \"الضوء اللامع\" (١٢/ ١٥١).\n(^٧) \"الضوء اللامع\" (١٢/ ١٥٣).","vol":"1","page":279},{"text":"١٩٣ - أم هانئ ابنة العلامة نور الدين أبي الحسن علي بن القاضي تقي الدين الهورينية الأصل المصرية الشافعية (٨٧١ هـ) (^١). أجاز لها.\n١٩٤ - أم هانئ ابنة أبي الفتح محمد بن أحمد الحسني الفاسي المكي (٨٥٥ هـ) (^٢). أجاز لها.\n١٩٥ - أم الوفاء الصغرى ابنة القاضي علي بن أحمد بن عبد العزيز الهاشمي العقيلي النويري (٨٥٥ هـ) (^٣). أجاز لها.\n_________\n(^١) \"الضوء اللامع\" (١٢/ ١٥٦)، \"معجم الشيوخ\" (ص ٣٠٦).\n(^٢) \"معجم الشيوخ\" (ص ٣٠٧).\n(^٣) \"الضوء اللامع\" (١٢/ ١٦١)، \"معجم الشيوخ\" (ص ٣٠٧).","vol":"1","page":280},{"text":"* صفاته:\nقال ابن حجر (^١):\nكان مديد القامة، حسن الصورة، يحب المزاح والمداعبة مع ملازمة الاشتغال والكتابة، وكان حسن المحاضرة، جميل الأخلاق، كثير الإنصاف، شديد القيام مع أصحابه.\nوقال أيضًا (^٢): وقرأت بخط البرهان المحدّث بحلب أنه لازمه فبالغ في إطرائه، ووصفه بسعة العلم وكثرة التصانيف، ونقل عنه أنه كان يعتكف في رمضان في كل سنة في جامع الحاكم، وأنه كان كثير الانجماع عن الناس، وكان كثير المحبة في الفقراء والتبرك بهم، وأنه كان حسن الخلق، كثير المروءة، وهو كما قال فيما شاهدناه.\nوقال أيضًا سبط ابن العجمي: شكالته حسنة وكذا خلقه مع التواضع والإحسان، لازمته مدة طويلة فلم أره منحرفًا قط.\nوقال عنه أيضًا: وكان منقطعًا عن الناس، لا يركب إلا إلى درس أو نزهة، وكان يعتكف كل سنة بجامع الحاكم، ويحب أهل الخير والفقر ويعظمهم (^٣).\nوقال عنه المقريزي:\nكان من أعذب الناس ألفاظًا، وأحسنهم خلقًا، وأعظمهم محاضرة، صحبته سنين وأخذت عنه كثيرًا من مروياته ومصنفاته (^٤).\n_________\n(^١) \"إنباء الغمر\" (٥/ ٤٥).\n(^٢) \"المجمع المؤسس\" (٢/ ٣١٩).\n(^٣) \"الضوء اللامع\" (٦/ ١٠٤).\n(^٤) \"الضوء اللامع\" (٦/ ١٠٥).","vol":"1","page":281},{"text":"* مناصبه:\nيذكر ابن فهد (^١) أن ابن الملقن تصدى للإفتاء دهرًا، وناب في القضاء عمرًا.\nفمناصب ابن الملقن كانت تنحصر في التدريس والإفتاء والقضاء، وعن مناصبه يحدثنا السخاوي (^٢) أنه ولي قضاء الشرقية ثم تخلى عنه لولده علي، وأنه تولى الميعاد بجامع الحاكم في سنة ثلاث وستين وسبعمائة، وتولى أمر دار الحديث الكاملية خلفًا للزين العراقي الذي سافر لقضاء المدينة المنورة وكان ذلك في يوم الاثنين رابع شوال من سنة (٧٨٨ هـ) كما أرخه المقريزي (^٣).\nويذكر المقريزي (^٤) أنه تولى أيضًا التدريس في المدرسة السابقية.\n_________\n(^١) \"لحظ الألحاظ \" (ص ١٩٨).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٤).\n(^٣) \"السلوك\" (٣/ ٢/ ٥٥).\n(^٤) \"خطط المقريزي\" (٣/ ٣٣٥).","vol":"1","page":282},{"text":"* محنته:\nالابتلاء سنة من سنن الله يختبر بها عباده المؤمنين، وما يزال\nالمؤمن في بلاء حتى يلقى الله وما عليه خطيئة، وقد أصاب ابن\nالملقن شيء من هذا الابتلاء، فقد حكى السخاوي أن برقوقًا صمم\nعلى ولاية ابن الملقن منصب قاضي القضاة الشافعية، فعلم بعض\nالناس بذلك فزور ورقة على لسان ابن الملقن بدفع أربعة آلاف دينار\nإلى أحد الأمراء حتى يتم الأمر، ووصلت إلى برقوق، فجمع العلماء\nوسأل الشيخ ابن الملقن: هذا خطك؟ فأنكر وصدق في إنكاره،\nفغضب برقوق وزاد حنقه، وأهانه وسجنه، ثم خلصه الله -تعالى-\nبعد مدة يسيرة بشفاعة البلقيني وطائفة من العلماء، وقد كانت هذِه\nالمحنة سنة ثمانين وسبعمائه (^١).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠٥).","vol":"1","page":283},{"text":"* وفاته:\nتوفي ابن الملقن ليلة الجمعة سادس عشر ربيع الأول سنة أربع وثمانمائه، ودفن مع أبيه بحوش سعيد السعداء (^١).\n_________\n(^١) انظر \"الضوء اللامع\" (٦/ ١٠٥) و\"شذرات الذهب\" (٧/ ٤٥).","vol":"1","page":284},{"text":"* ثناء العلماء عليه:\nوصفه الحافظ العراقي بالشيخ الإمام الحافظ (^١). وقال عنه الحافظ العلائي: الشيخ الفقيه الإمام العالم المحدث الحافظ المتقين سراج الدين شرف الفقهاء والمحدثين فخر الفضلاء (^٢).\nوقال عنه ابن فهد (^٣): الإمام العلامة الحافظ، شيخ الإسلام، وعلم الأئمة الأعلام، عمدة المحدثين، وقدوة المصنفين.\nوقال عن تآليفه: قد سار بجملة منها رواة الأخبار واشتهر ذكرها في الأقطار، وكان -رحمه الله تعالى- عليه له فوائد جمة ويستحضر غرائب، وهو من أعذب الناس لفظًا، وأحسنهم خلقًا، وأجملهم صورة، وأفكههم محاضرة، كثير المروءة والإحسان والتواضع والكلام الحسن لكل إنسان، كثير المحبة للفقراء والتبرك بهم مع التعظيم الزائد لهم.\nوقال عنه ابن تغري بردي (^٤): الشيخ الإمام، صاحب التصانيف الجليلة، أثنى عليه الأئمة بالعمل والفضل، ووصف بالحافظ ونوه بذكره القاضي تاج الدين السبكي وكتب له تقريظًا على شرحه للمنهاج.\nووصفه قاضي صفد: بأنه أحد مشايخ الإسلام صاحب التصانيف التي ما فتح على غيره مثلها في هذِه الأوقات (^٥).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١) وانظر \"لحظ الألحاظ\" (ص ٢٠٠).\n(^٢) \"المرجع السابق وانظر أيضًا \"تحفة المراسيل\".\n(^٣) \"لحظ الألحاظ\" (١٩٧ - ٢٠٠).\n(^٤) \"المنهل الصافي\" (٦/ ١٤٦).\n(^٥) \"الضوء اللامع\" (٦/ ١٠٤) و\"لحظ الألحاظ\" (ص ٢٠١) و\"المجمع المؤسس\" (٢/ ٣١٩).","vol":"1","page":285},{"text":"ووصفه الغماري بالشيخ الإمام، علم الأعلام، فخر الأنام، أحد مشايخ الإسلام، علامة العصر، بقية المصنفين، علم المفيدين والمدرسين سيف المناظرين مفتي المسلمين (^١).\nوقال عنه المقريزي: كان من أعذب الناس ألفاظًا وأحسنهم خلقًا وأعظمهم محاضرة، صحبته سنين وأخذت عنه كثيرًا من مروياته ومصنفاته (^٢).\nوقال عنه الصلاح الأقفهسي: تفقه وبرع وصنف وجمع وأفتى ودرس وحدث، وسارت مصنفاته في الأقطار، وقد لقينا خلقًا ممن أخذ عنه دراية ورواية، وخاتمة أصحابه تأخر إلى بعد السبعين (^٣).\nوقال عنه سبط ابن العجمي: حفاظ مصر أربعة أشخاص وهم من مشايخي: البلقيني وهو أحفظهم لأحاديث الأحكام، والعراقي وهو أعلمهم بالصنعة، والهيثمي وهو أحفظهم للأحاديث من حيث هي، وابن الملقن وهو أكثرهم فوائد في الكتابة على الحديث (^٤).\nوقال أيضًا: كان فريد وقته في التصنيف، وعبارته فيها جلية واضحة، وغرائبه كثيرة (^٥).\nوقال عنه ابن حجر (^٦): وهؤلاء الثلاثة: العراقي، والبلقيني، وابن الملقن كانوا أعجوبة هذا العصر على رأس القرن:\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠٤).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٥).\n(^٣) \"الضوء اللامع\" (٦/ ١٠٥).\n(^٤) \"لحظ الألحاظ\" (ص ٢٥١).\n(^٥) \"الضوء اللامع\" (٦/ ١٠٤).\n(^٦) \"المعجم المؤسس\": (٢/ ٣١٨). و\"الضوء اللامع\" (٦/ ١٠٥).","vol":"1","page":286},{"text":"الأول: في معرفة الحديث وفنونه.\nوالثاني: في التوسع في معرفة مذهب الشافعي.\nوالثالث: في كثرة التصانيف.\nوقال عنه أيضًا (^١): اشتهر اسمه وطار صيته، ورغب الناس في تصانيفه لكثرة فوائدها وبسطها وجودة ترتيبها.\nوقال عنه السيوطي (^٢): الإمام الفقيه الحافظ ذو التصانيف الكثيرة .. أحد شيوخ الشافعية وأئمة الحديث.\nوقال ابن قاضي شهبة عنه (^٣): الشيخ، الإمام، العالم، العلامة، عمدة المصنفين.\nوعده المولى طاش كبرى زاده من الرؤساء الذين انفرد كل منهم بفن من الفنون فاق فيه أقرانه على رأس القرن الثامن وهم:\n١ - البلقيني في الفقه الشافعي.\n٢ - وابن الملقن في كثرة التصانيف في الفقه الشافعي والحديث.\n٣ - وشمس الدين الفناري في الاطلاع على كل العلوم العقلية والنقلية والعربية.\n٤ - وأبو عبد الله محمد بن عرفة في الفقه المالكي بل وفي سائر العلوم بالمغرب.\n٥ - مجد الدين الفيروز آبادي في اللغة (^٤).\n_________\n(^١) \"ذيل الدرر الكامنة\" (ص ١٢٢).\n(^٢) \"طبقات الحفاظ\" (ص ٥٣٧).\n(^٣) \"طبقات الشافعية\" (٤/ ٥٣).\n(^٤) \"مقدمة تحفة المحتاج\" (١/ ٦٠).","vol":"1","page":287},{"text":"وقال عنه الحسيني (^١):\nهو البحر الكامل، كان من أفقه زمانه، وأفضل أقرانه، ورعًا زاهدًا شهيرًا بإخراج الأحاديث وتصحيحها وجرح الرواة وتعديلهم.\nوقال الشوكاني (^٢):\nإنه من الأئمة في جميع العلوم، واشتهر صيته، وطار ذكره، وسارت مؤلفاته في الدنيا.\nوقال أيضًا (^٣): رزق الإكثار من التصنيف وانتفع الناس بغالب ذلك.\nوقال عنه محمد بن إبراهيم الوزير (^٤): هو المصحح عند أئمة الحديث من الشافعية كالنووي والذهبي وابن كثير وابن النحوي وغيرهم.\n_________\n(^١) \"طبقات الشافعية\" (ص ٢٣٥ - ٢٣٦).\n(^٢) \"البدر الطالع\" (١/ ٥١٠).\n(^٣) \"البدر الطالع\" (١/ ٥١٠).\n(^٤) \"الروض الباسم\" (ص ١٥٢).","vol":"1","page":288},{"text":"* نقده:\nوقد صوبت لابن الملقن سهام النقد:\nقال ابن حجر (^١): وكانت كتابته أكثر من استحضاره، فلهذا كثر القول فيه من علماء الشام ومصر حتى قرأت بخط ابن حجي: كان ينسب إلى سرقة التصانيف؛ فإنه ما كان يستحضر شيئًا ولا يحقق علمًا ويؤلف الكثير على معنى النسخ من كتب الناس، ولما قدم دمشق نوه بقدره تاج الدين السبكي سنة سبعين وكتب له تقريظًا على كتابه \"تخريج أحاديث الرافعي\" وألزم عماد الدين ابن كثير فكتب له أيضًا، وقد كان المتقدمون يعظمونه كالعلائي وأبي البقاء ونحوهما، فلعله كان في أول أمره حاذقًا، وأما الذين قرؤوا عليه ورأوه من سنة سبعين فما بعدها فقالوا: لم يكن بالماهر في الفتوى ولا التدريس، وإنما كان يقرأ عليه مصنفاته غالبًا فيقرر على ما فيها.\nوقال عنه أيضًا (^٢): وكان يكتب في كل فن سواء أتقنه أو لم يتقنه.\nوقال عنه أيضًا: لم يكن في الحديث بالمتقن ولا له ذوق أهل الفن (^٣).\nوقال عنه أيضًا (^٤): وكان في أوَّل أمره ذكيًّا فطنًا، رأيت خطوط فضلاء ذلك العصر في طباق السماع بوصفه بالحفظ ونحوه من الصفات العلية، ولكن لما رأيناه لم يكن في الاستحضار ولا في التصرف بذاك، فكأنه لما طال عمره استروح وغلبت عليه الكتابة فوقف ذهنه.\n_________\n(^١) \"إنباء الغمر\" (٥/ ٤٤) وذكر نحو هذا أيضًا في \"المجمع المؤسس\" (٢/ ٣١٧).\n(^٢) \"المجمع المؤسس\" (٢/ ٣١٥).\n(^٣) \"الضوء اللامع\" (٦/ ١٠٣).\n(^٤) \"ذيل الدرر الكامنة\" (ص ١٢٢).","vol":"1","page":289},{"text":"وكانت كتابته أكثر من استحضاره، فلما دخل الشام فاتحوه في كثير من مشكلات تصانيفه فلم يكن له بذلك شعور ولا أجاب عن شيء منه، فقالوا في حقه: ناسخ كثير الغلط، وقد تغير قبل موته فحجبه ولده نور الدين علي إلى أن مات، وكان ينوب في الحكم لكن لا ينهمك فيه وإنما همته منصبة إلى التصنيف.\nوذكر ابن قاضي شهبة (^١) أن المصريين ينسبونه إلى سرقة التصانيف.\nوقال السخاوي (^٢) في دفع هذا: وكلاهما غير مقبول من قائله ولا مرضي.\nوقال الشوكاني (^٣): وفي هذا الكلام من التحامل ما لا يخفى على منصف؛ فكتبه شاهدة بخلاف ذلك منادية بأنه من الأئمة في جميع العلوم، وقد اشتهر صيته، وطار ذكره، وسارت مؤلفاته في الدنيا.\nوذكر أيضًا الحافظ ابن حجر بعض التعقيبات على كتاب \"التوضيح\" نذكرها في الكلام عن الكتاب.\nقلت: أما منزلته في الحديث فتصانيفه شاهدة على ريادته. ومقدمته لكتاب \"التوضيح\" تدل على علم غزير، ولا ينقص من قيمتها بعض العبارات غير الدقيقة المكتوبة -كما يقال- من استحضاره.\nأما نقله من تصانيف غيره فهذا دأب كثير من العلماء الأعلام، وقد نقل منه ابن حجر والعيني في مئات المواضع، كما سيأتي تفصيله، وكثيرًا ما ينقل ابن حجر والعيني عنه دون إشارة إلى ذلك، أما ابن\n_________\n(^١) \"طبقات الشافعية\" (٤/ ٥٧).\n(^٢) \"الضوء اللامع\" (٦/ ١٥٤).\n(^٣) \"البدر الطالع\" (١/ ٥١٠).","vol":"1","page":290},{"text":"الملقن فشرحه على البخاري طافح بالعزو للمصادر حتى أنها أرهقتنا في توثيقها لكثرتها في الصفحة الواحدة، بل في الفقرة أو السطر الواحد! وهو كذلك في \"البدر\" و\"الإشارات\".\nأما كونه ناسخ كثير الغلط، فليس إلى هذا الحد ولكن وقع له ذلك في بعض كتبه وبخاصة في شرحه للبخاري، ولعل طول الكتاب وكثرة مصادره وتزاحمها أدى به إلى ذلك، أما غيره من الكتب كـ \"الإشارات\" و\"الأشباه والنظائر\" فما وقع له من خطأ في النقل فهو قليل كغيره من المصنفين.\nومما يدل على صدق كلام السخاوي والشوكاني في ذلك أن ابن الملقن برزت شخصيته النقدية في تحليل المصادر التى ينقل منها، فلم يكن مجرد ناقل أو ناسخ، فقد كان يبدي رأيه فيها.\nفمن عباراته في \"البدر المنير\" في الثناء على بعض هذِه الكتب، وبيان فضلها:\nقوله في \"علل ابن أبي حاتم\": وما أكثر فوائده.\nوقوله في \"الميزان\"، للذهبي: وهو من أنفس كتبه.\nوعن كتاب \"موضح أوهام الجمع والتفريق\" للخطيب: وهو كتاب نفيس وقع لي بخطه.\nوعن \"أطراف\" المزي: اقتصرت عليه لكونه هذب الأطراف قبله، واستدرك جملة عليهم.\nوعن \"خلافيات\" البيهقي في الحديث: لم أر مثلها، بل ولا صُنِّفَ.\nوعن \"التحقيق\" لابن الجوزي- وسماه \"الخلافيات\"-: وهي مفيدة.\nوعن \"المغرب\" للمطرزي: ما أكثر فوائده.","vol":"1","page":291},{"text":"وعن \"الأحكام\" للضياء المقدسي: ما أكثرها نفعًا.\nوعن \"الإمام\" لابن دقيق العيد: وأما كتابه \"الإمام\" فهو للمسلمين إمام ولهذا الفن زمام، لا نظير له، وقال عنه أيضًا: ولو بيض هذا الكتاب وخرج إلى الناس لاستغنى به عن كل كتاب صنف في نوعه أو بقيت مسودته.\nوعن كتابي البكري، والحازمي في أسماء الأماكن: وهما غاية في بابهما.\nوعن \"الناسخ والمنسوخ\" للحازمي: وهو كتاب لا نظير له في بابه، في غاية التحقيق والنفاسة.\nأما عن عبارته التي أطلقها لبيان ما يؤخذ على بعض هذِه المصادر، فمنها:\nقوله في \"أطراف الكئب الستة\" لابن طاهر: كثيرة الوهم، كما شهد بذلك حافظ الشام ابن عساكر.\nوعن \"الجمع بين رجال الصحيحين\" لابن طاهر أيضًا: غير معتمد عليه.\nوعن \"الأحكام\" لمجد الدين بن تيمية، المسمى بـ \"المنتقى\": وهو كاسمه، وما أحسنه، لولا إطلاقه في كثير من الأحاديث العزو إلى كتب الأئمة دون التحسين والتضعيف .. وأشد من ذلك: كون الحديث في \"جامع الترمذي\" مبينًا ضعفه، فيعزوه إليه من غير بيان ضعفه.\nوكثيرًا ما يناقش كلام الأئمة والأمثلة على ذلك كثيرة. سنذكر بعضها في منهج المصنف في كتابه.","vol":"1","page":292},{"text":"<span data-type='title' id=toc-36>مؤلفات ابن الملقن</span>\nاشتهر الإمام ابن الملقن بكثرة التصانيف، قال السيوطي في \"التدريب\" (٢/ ٤٠٦) في النوع الثالث والتسعين في معرفة الحفاظ:\nأربعة تعاصروا: السراج البلقينى والسراج ابن الملقن، والزين العراقي، والنور الهيثمي، أعلمهم بالفقه ومداركه البلقيني، وأعلمهم بالحديث ومتونه العراقي، وأكثرهم تصنيفًا ابن الملقن، وأحفظهم للمتون الهيثمي.\nوكذا ذكر أيضًا صاحب \"الشقائق النعمانية\" (١/ ٢٢).\n\n*<span data-type='title' id=toc-37> أسباب كثرة تصانيف ابن الملقن:</span>\nويذكر الدكتور عبد الله بن سعاف اللحياني في مقدمة \"تحفة المحتاج\" (ص ٦٧) أسباب كثرة تصانيف ابن الملقن فيقول:\nوكثرة مصنفات ابن الملقن تعود إلى عوامل عدة أهمها بعد توفيق الله ما يلي:\n١ - تفرغه للعلم والتأليف وقلة مشاغله فلم تكن لقمة العيش لتصرفه عن الدرس والتحصيل والكتابة؛ وذلك لأنه كان موسعًا عليه في الدنيا -كما مر- وكان أيضًا قليل العيال فلم يكن له إلا ابنه الوحيد علي.","vol":"1","page":293},{"text":"٢ - امتداد حياته العلمية؛ فقد عاش ثمانين سنة ولم يتوقف عن التأليف إلا قبيل وفاته بعام أو عامين.\n٣ - اشتغاله بالتأليف وهو شاب، فقد كتب بعض مصنفاته وهو بعد لم يبلغ العشرين.\n٤ - مكتبته الضخمة التي جمع فيها آلاف الكتب القيمة في مختلف فروع المعرفة.\n٥ - سعة دائرته العلمية، وسرعته في القراءة والكتابة، فقد ذكر عنه تلميذه سبط ابن العجمي أنه طالع مجلدين من \"الأحكام\" للمحب الطبري في يوم واحد (^١).\nكل ذلك قد هيأ لابن الملقن أن يكون أكثر أهل زمانه تصنيفًا، حتى بلغت كتبه في سائر الفنون نحوًا من ثلاثمائة كتاب لم يصلنا منها إلا القليل.\n_________\n(^١) \"لحظ الألحاظ\" (ص ٢٠١).","vol":"1","page":294},{"text":"*<span data-type='title' id=toc-38> ذكر كتب ابن الملقن مرتبة على الحروف الهجائية </span>(^١):\n<span data-type='title' id=toc-39>١ - الإشارات إلى ما وقع في المنهاج من الأسماء والأماكن واللغات:</span>\nوهو مختصر لكتابه \"نهاية المحتاج إلى ما يستدرك على المنهاج\"، وقسمه إلى ثلاثة أقسام تتناول لغاته العربية والمعربة، والألفاظ المولدة، والمقصور والممدود، والمجموع والمفرد، وعدد لغات اللفظة والأسماء المشتركة والمترادفة، ثم أسماء الأماكن وتحقيقها من أماكنها وضبطها، وذكر أنه فرغ منه سنة ثلاث وأربعين وسبعمائة، ثم زاد عليه قدره أو أكثر منه سنة خمس وأربعين، ثم لم يؤل يزيد فيه إلى سنة ثمان وخمسين.\nوقد أشار إليه المؤلف في إجازته التي كتبها بمكة بقوله: ولغاته في واحد. وقد ذكره حاجى خليفة في \"كشف الظنون\" (٢/ ١٨٧٣) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١) وابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨) والزركلي في \"الأعلام\" (٥/ ٥٧) وكحالة في \"معجم المؤلفين\" (٧/ ٢٩٨).\nوذكره ابن الملقن في \"التوضيح\" مرات، منها: ٢/ ٣٨٣.\nوالكتاب في مرحلة المراجعة الأخيرة عندنا بدار الفلاح.\n\n<span data-type='title' id=toc-40>٢ - الأشباه والنظائر:</span>\nفي الفقه وأصوله، أوله بعد الديباجة: وبعد، فإن الاشتغال بالأشباه\n_________\n(^١) قد يختلف الترتيب قليلًا في بعض الكتب مثل الكتب المتعلقة بالتنبيه، ولم نذكر مواضع نسخ الكتب إلا في القليل ونحيل القارئ إلى: \"معجم مؤلفات العلامة ابن الملقن المخطوطة بمكتبات المملكة العربية السعودية\" للدكتور/ ناصر السلامة، نشر دار الفلاح بالفيوم. إضافةً إلى مقدمة \"البدر المنير\".","vol":"1","page":295},{"text":"والنظائر والقواعد لما تحتوي من الفوائد والفرائد وتحد الأذهان وتظهر النظر، وقد هذب العلماء جملة منها واعتنوا بها، فمنهم العلامة عز الدين وشهاب الدين القرافي، وللعلامة عصيرنا -كذا- ناصر الدين محمد بن المرحل فيه مصنف حسن هذبه ورتبه ابن أخيه زين الدين وهو الذي أبرزه، ولشيخنا الحافظ العلامة صلاح الدين بن العلائي مصنف مفرد أيضًا لكنها كلها غير مرتبة على شأن القواعد وعلى ما يقع في تلك المقاعد، وقد استخرت الله تعالى -والخيرة بيده- في كتاب في ذلك مرتب على الأبواب الفقهية على أقرب ترتيب، سهل التنقيح والتهذيب، مبين ما وقع في الاختلاف وما يفتى به عند الاضطراب من الخلاف، لم ينسج مثله على منوال، ولم يسبقني أحد إلى ترتيبه على هذا النمط … إلخ.\nذكره ابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٦) وصاحب \"كشف الظنون\" (١٠٠).\nوذكره ابن الملقن في \"التوضيح\" مرارا، منها: ٢/ ١٨٩\n- وقد طبع الكتاب سنة (١٤١٧ هـ) بتحقيق حمد بن عبد العزيز الخضيري ونشرته إدارة القرآن والعلوم الإسلامية بكراتشي بباكستان ويقع في مجلدين.\n\n<span data-type='title' id=toc-41>٣ - الإعلام بفوائد عمدة الأحكام:</span>\nوهو شرح: لـ \"عمدة الأحكام\" لتقي الدين عبد الغني بن عبد الواحد الجماعيلي.\nقال عنه مؤلفه: عز نظيره (^١).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١).","vol":"1","page":296},{"text":"وذكره صاحب \"كشف الظنون\" (ص ١١٦٥) وقال: هو من أحسن مصنفاته وابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨).\nوابن حجر في \"المجمع المؤسس\" (٢/ ٣١١). و\"الإصابة\" (٥/ ٦٦٣). والشوكاني في \"البدر الطالع\" (١/ ٥٠٨). والزركلي في \"الأعلام\" (١/ ٥٧).\nوذكره أيضًا ابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٤٦) وابن فهد في \"لحظ الألحاظ\" (ص ٣٦٩) وابن حجر في \"جمان الدرر\" (ق ٧٤ - ب) والسيوطي في \"ذيل طبقات الحفاظ\" (ص ٦٩٣) والسخاوي في \"الضوء اللامع\" (١/ ١٠٢) والشوكاني في \"البدر الطالع\" (١/ ٥٠٨). وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوذكره ابن الملقن في \"التوضيح\" مرارا، منها: ٣/ ٦٦، ٩٧، ١٥٣، ١٩٥، ٤٢٣، ٥١٠، ٥١٣، ٤/ ٣٩٠، ٤١١، ٤٣٤، ٤٣٥، ٤٨٨، ٦٤٤، ٦٥٩.\nوقد طبع الكتاب بتحقيق المشيقح عن دار العاصمة. وفي تحقيقه تصحيف وتحريف، وفي التعليق عليه قصور في كثير من المواضع، وفي مواضع أخرى إسراف في نُقول لا حاجةَ إليها. ورغم هذا فقد بلغني أنه ليس من صنعه، واختلاف أسلوب التحقيق من مجلد لآخر، يدل على تداول الأيدي عليه، وإلى الله المشتكى. وانظر كلامنا السابق عن أدواء التحقيق ص ٣١، ٣٢.\n\n<span data-type='title' id=toc-42>٤ - الإشراف على الإطراف:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (١٠٣) وصاحب \"الرسالة المستطرفة\" (ص ١٢٦) وابن قاضي شهبة في \"طبقاته\" ٤/ ٥٨.","vol":"1","page":297},{"text":"<span data-type='title' id=toc-43>٥ - إكمال تهذيب الكمال:</span>\nاختصر ابن الملقن \"تهذيب الكمال\" للمزي مع التذييل عليه.\nقال ابن حجر (^١):\nذكر فيه تراجم ست كتب وهي: أحمد، وابن خزيمة، وابن حبان، والدارقطني، والحاكم، والبيهقي، ولم أقف منها على شيء إلا الأول.\nوقال السخاوي (^٢):\nومن تصانيفه مما لم أقف عليه \"إكمال تهذيب الكمال\" ذكر فيه تراجم رجال كتب ستة (^٣) وهي: أحمد، وابن خزيمة وابن حبان، والدارقطني، والحاكم. قلت: قد رأيت منه مجلدًا وأمره فيه سهل.\nوذكره الشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\n\n<span data-type='title' id=toc-44>٦ - إنجاز الوعد الوفي في شرح جامع الترمذي:</span>\nقال الأستاذ جمال السيد (^٤): وقفت على قطعة منه تنتهي في الكلام على التشهد من كتاب الصلاة، والظاهر أنها بخط المؤلف.\nوفقدت منه الورقة الأولى، والتي فيها خطبة المؤلف، لكن بقية الخطبة موجودة، وفيها: الكلام على كتاب الترمذي وتقسيمه، وجمعه بين الصحة والحسن ونحو ذلك.\nوهذا الكتاب لم أقف على من ذكره من أصحاب كتب التراجم\n_________\n(^١) \"المجمع المؤسس\" (٢/ ٣١١).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٢).\n(^٣) كذا ذكر السخاوي مع أنه لم يذكر إلا خمسة كتب حيث لم يذكر \"سنن البيهقي\".\n(^٤) \"مقدمة البدر\" ط دار العاصمة (١/ ٩٧).","vol":"1","page":298},{"text":"وغيرهم، فأخشى أن يكون هو نفسه: \"شرح زوائد الترمذي على الثلاثة\" (^١).\n\n<span data-type='title' id=toc-45>٧ - إيضاح الارتياب في معرفة ما يشتبه ويتصحف من الأسماء والأنساب، والألفاظ، والكنى، والألقاب، الواقعة في تحفة المحتاج إلى أحاديث المنهاج</span>.\nأوله: قال مؤلفه غفر الله له: وقد سئلت أن ألحق بآخر هذا الكتاب -أي تحفة المحتاج- فصلًا مختصرًا في ضبط ما يشكل على الفقيه الصرف من الأسماء والألفاظ واللغات وتبيينها فأجبته وبالله التوفيق.\nوآخره: قال مؤلفه غفر الله له: آخره -ولله الحمد والمنة- على وجه الإيجاز والاختصار والعجلة، فإني علقت ذلك في بعض يومين من شهر رمضان من سنة خمس وخمسين وسبعمائة وإن مد الله تعالى في العمر أرجو أن أكتب عليه تعليقًا كما ينبغي، وأضم إليه الكلام على ما وقع فيه من أسماء الصحابة والتابعين فمن بعدهم، وما وقع من المبهمات وغير ذلك مما يتعلق بفنون الحديث (^٢) .. إلخ.\nذكره إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١) و\"إيضاح المكنون\" (١/ ١٥٣) والزركلي في \"الأعلام\" (٥/ ٥٧).\n_________\n(^١) ويوجد منه نسخة في مكتبة جامعة الإمام محمد بن سعود الإسلامية بالرياض تحت رقم (٥١٨٧ - ف).\nعدد أوراقها: ١٥٣ ورقة. وهي مصورة عن مكتبة شستربتي بإيرلندا برقم (٥١٨٧). وله صورة بمعهد البحوث العلمية بكلية الشريعة بجامعة أم القرى تحت رقم خاص (٣٢٨).\n(^٢) وهو قيد التحقيق عندنا في دار الفلاح، يسر الله إتمامه.","vol":"1","page":299},{"text":"<span data-type='title' id=toc-46>٨ - البدر المنير في تخريج أحاديث الشرح الكبير</span>.\nوهو تخريج وتعليق على الأحاديث التي أوردها الرافعي في شرحه الكبير على الوجيز، وترجع أهمية الكتاب لأهمية الشرح. ويعتبر موسوعة في باب التخريج وجمع طرق الأحاديث، ولم يقتصر على تخريج الأحاديث والآثار فقط، بل إننا نجده يتطرق إلى شرح الغريب من ألفاظ الحديث، أو يتعرض لضبط اسم علم أو مكان، وأحيانًا يتعرض للحكم الفقهي للحديث أو إزالة ما يتوهم من تعارض بين حديثين. إلا أن هذا كله لا يخرج موضوع الكتاب عن كونه كتاب تخريج لأحاديث الرافعي.\nوقد طُبع منه ثلاثة أجزاء عن دار العاصمة، ثم طُبع كاملا في دار الهجرة بالخبر بتحقيق إخواننا في دار الكوثر.\nوذكره ابن الملقن في \"التوضيح\" مرارا، منها: ٤/ ٢٤٣، ١٠/ ٦٢٦، ١١/ ٥٨، ٢٦/ ٤٠٦، وهناك أكثر من اختصار لكتاب \"البدر المنير\" منها:\n١ - خلاصة البدر المنير: لابن الملقن نفسه، فقد اختصر كتابه \"البدر المنير\" وبين سبب اختصاره ومنهجه فيه في مقدمة كتابه \"خلاصة البدر\" حيث قال: إلا أن العمر قصير، والعلم بحر مداه طويل، والهمم فاترة، والرغبات قاصرة، والمستفيد قليل، والحفيظ كليل، فترى الطالب ينفر من الكتاب الطويل، ويرغب في القصير ويقنع باليسير. وكان بعض مشايخنا -عامله الله بلطفه في الحركات والسكنات، وختم أقواله وأفعاله بالصالحات- أشار باختصاره في نحو عُشر الكتاب تسهيلًا للطلاب. وليكون عمدة لحفظ الدارسين","vol":"1","page":300},{"text":"ورأس مال لإنفاق المدرسين، فاستخرت الله -تعالى- في ذلك وسألته التوفيق في القول والعمل والعصمة من الخطأ والخطل من غير إعراض عن الأول؛ إذ عليه المعول، فشرعت في ذلك ذاكرًا من الطرق أصحها أو أحسنها ومن المقالات أرجحها، .. إلى آخر كلامه.\n٢ - المنتقى من خلاصة البدر المنير: للمؤلف أيضًا حيث أشار إليه في مقدمة \"خلاصة البدر المنير\" فقال: فإن رمت جعلته كالأحراف فقد لخصته في كراريس لطيفة مسمى بالمنتقى.\n٣ - التلخيص الحبير للحافظ ابن حجر العسقلاني: وهو من أكثر الكتب شهرة في مجال التخريج وقد بين منهجه فيه في مقدمة \"التلخيص\" حيث قال: فقد وقفت على تخريج أحاديث \"شرح الوجيز\"، للإمام أبي القاسم الرافعي -شكر الله سعيه- لجماعة من المتأخرين، منهم القاضي عز الدين بن جماعة، والإمام أبو أمامة بن النقاش، والعلامة سراج الدين عمر بن علي الأنصاري، والمفتي بدر الدين محمد بن عبد الله الزركشي، وعند كل منهم ما ليس عند الآخر من الفوائد والزوائد، وأوسعها عبارة وأخلصها إشارة كتاب شيخنا سراج الدين، إلا أنه أطاله بالتكرار فجاء في سبع مجلدات، ثم رأيته لخصه في مجلدة لطيفة، أخل فيها بكثير من مقاصد المطول وتنبيهاته، فرأيت تلخيصه في قدر ثلث حجمه مع الالتزام بتحصيل مقاصده، فمن الله بذلك، ثم تتبعت عليه الفوائد الزوائد من تخاريج المذكورين معه، ومن \"تخريج أحاديث الهداية\" في فقه الحنفية، للإمام جمال الدين الزيلعي؛ لأنه ينبه فيه على ما يحتج به مخالفوه، وأرجو الله إن تم هذا التتبع أن يكون حاويًا لجل ما يستدل به الفقهاء في مصنفاتهم في الفروع، وهذا مقصد جليل، والله -تعالى- المسئول","vol":"1","page":301},{"text":"أن ينفعنا بما علمنا، ويعلمنا ما ينفعنا، وأن يزيدنا علمًا، وأن يعيذنا من حال أهل النار، وله الحمد على كل حال.\n\n<span data-type='title' id=toc-47>٩ - البلغة في أحاديث الأحكام:</span>\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠١).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩) والشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nأوله بعد الديباجة: وبعد، فهذِه بلغة في أحاديث الأحكام، مما اتفق عليه الإمامان محمد ابن إسماعيل ومسلم بن الحجاج مرتبة على أبواب \"المنهاج\" للعلامة محيي الدين النووي، انتخبتها من تأليفي \"تحفة المحتاج إلى أدلة المنهاج\" التي لا يستغنى عنها، مع زيادات يسيرة مهمة ليسهل حفظها في أيسر مدة ويكون للطالب اعتماد أو عدة، وربما ذكرت أحاديث يسيرة من أفراد الصحيحين وغيرهما؛ لأني لم أجد في ذلك الباب ما يستدل به غيره، أو دلالته أظهر من دلالة غيره، والله أرغب في النفع (^١) بها .. إلخ وقد فرغ من تأليفه سنة (٧٥٧ هـ).\n\n<span data-type='title' id=toc-48>١٠ - تاريخ الدولة التركية:</span>\nذكره ابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨).\nوحاجي خليفة في \"كشف الظنون\" (١/ ٢٨٠).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\n_________\n(^١) يوجد من الكتاب نسخة في المكتبة الظاهرية تحت رقم (٣٥٨) وعنها صورة في مكتبة الجامعة الإسلامية برقم (١٤٩١) يوجد منه نسخة بمكتبة جامعة الملك سعود بالرياض تحت رقم (ف ١١٢٢٧/ ٣ - أ).\nوعدد أوراقها: ٣١ وهي مصورة عن المكتبة الظاهرية بمكتبة الأسد بدمشق برقم (١١٤٩).","vol":"1","page":302},{"text":"<span data-type='title' id=toc-49>١١ - تاريخ بيت المقدس:</span>\nيوجد له نسخة في مكتبة جامعة الإمام محمد بن سعود بالرياض تحت رقم (٨٥٧٤ - ف). عدد أوراقها: ١٣ ورقة. مصورة عن مكتبة دار الكتب الوطنية بتونس.\n\n<span data-type='title' id=toc-50>١٢ - التبصرة شرح التذكرة في علوم الحديث:</span>\nذكرها السخاوي في آخر \"التوضيح الأبهر\" (^١) في شرح \"تذكرة ابن الملقن\"، فقال: \"وبعد تمامه -يعني \"التوضيح الأبهر\"- رأيت شرحًا عليها لمؤلفها سمَّاه: \"التبصرة\"، في كراسة، أرجو أن ما كتبته أنفع منه … أطال في أماكن كالضعيف، بما نقله من شرح ألفية العراقي … مما الأنسب باختصار الأصل وعدمه\".\n\n<span data-type='title' id=toc-51>١٣ - تحرير الفتاوي الواقعة في الحاوي</span>.\nقال حاجي خليفة في \"كشف الظنون\" (١/ ٦٢٥) وله \"تصحيح الحاوي\" في مجلد. وذكره إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١) باسم \"تصحيح الحاوي في الفروع\" وقد أشار إليه مؤلفه بقوله: و\"شرح الحاوي الصغير\" في مجلدين ضخمين لم يوضع عليه مثله وتصحيحه في مجلد (^٢).\nوذكره ابن حجر في \"المجمع المؤسس\" (٢/ ٣١٤).\nو\"ذيل الدرر الكامنة\" (ص ١٢٢).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\n_________\n(^١) \"التوضيح الأبهر\" (ق ١٠/ ب). له نسخة في مكتبة الأزهر بالقاهرة برقم (٦١).\n(^٢) \"الضوء اللامع\" (٦/ ١٠٢).","vol":"1","page":303},{"text":"يوجد منه نسخة في دار الكتب المصرية تحت رقم (٥٥ فقه شافعي).\n\n<span data-type='title' id=toc-52>١٤ - تصحيح المنهاج:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٨٧٣).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nولعله الذي يشير إليه ابن الملقن عند الكلام على \"المنهاج\"- بقوله: \"والاعتراضات عليه\" (^١).\n\n<span data-type='title' id=toc-53>١٥ - تحفة المحتاج إلى أدلة المنهاج:</span>\nأشار إليه ابن الملقن في \"البدر المنير\" عند الكلام على الحديث السابع بعد المائة إلا يقبل الله صلاة إلا بطهور والصلاة عليَّ\".\nوذكره: إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوالشوكانى في \"البدر الطالع\" (١/ ٥٠٩).\nوهو مطبوع بتحقيق د. عبد الله اللحياني.\nوذكره ابن الملقن في \"التوضيح\" مرارا، منها: ١٣/ ٤٦٤.\n\n<span data-type='title' id=toc-54>١٦ - تخريج أحاديث \"مختصر منتهى السول والأمل في علمي الأصول والجدل</span>\":\n\"المختصر\" و\"المنتهى\" للإمام جمال الدين أبي عمر عثمان بن عمر الشهير بابن الحاجب المالكي (ت ٦٤٦ هـ) صنف \"المنتهى\" ثم اختصره، وقد ذكره المؤلف ضمن مصنفاته في إجازته بمكة (^٢).\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٨٥٣).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١).\n(^٢) \"الضوء اللامع\" (٦/ ١٠١).","vol":"1","page":304},{"text":"والشوكاني في \"البدر الطالع\" (١/ ٥٥٨).\n\n<span data-type='title' id=toc-55>١٧ - تخريج أحاديث منهاج الأصول للبيضاوي:</span>\nوهو تخريج للأحاديث والآثار الواقعة في \"منهاج الوصول في علم الأصول\" للقاضي ناصر الدين البيضاوي.\nوقد ذكره المؤلف في إجازته بمكة قال: \"في جزء حديثي\" (^١).\nذكره الشوكاني في \"البدر الطالع\" (١/ ٥٠٨).\nوقد جاء في آخره: آخر تخريج أحاديث \"منهاج الأصول\" للقاضي ناصر الدين البيضاوي على وجه الاختصار والعجلة، والحمد لله رب العالمين وصلاته على خير خلقه محمد وآله وسلم (^٢).\n\n<span data-type='title' id=toc-56>١٨ - تذكرة الأخيار بما في الوسيط من الأخبار:</span>\nوقد أشار إليه المؤلف في كتابه \"التوضيح\" ١٠/ ٦٣٩، وفي \"تحفة المحتاج\" وانظر حديث (٩٥٠).\nوقال في \"البدر المنير\" عند كلامه على الحديث التاسع عشر أنه -﵇- قال لها: \"إن دم الحيض أسود\" .. قال ابن الملقن: وقد أوضحت ذلك كله في تخريجي لأحاديث \"الوسيط\". وقال أيضًا عند حديث \"إن الشيطان ليأتي أحدكم فينفخ بين أليتيه .. قلت: ونحوه حديث أبي سعيد الخدري وأنس وقد ذكرتهما في تخريج أحاديث \"الوسيط\" المسمى بـ \"تذكرة الأخيار بما في الوسيط من الأخبار\".\nوقال أيضًا في \"البدر\" عند حديث أم سليم \"إن الله لا يستحي من الحق هل على المرأة من غسل .. قال ابن الملقن: أم سليم اسمها سهلة\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١).\n(^٢) \"الضوء اللامع\" (٦/ ١٠١).","vol":"1","page":305},{"text":"على أحد الأقوال وهي أم أنس ووقع في كلام الصيدلاني ثم إمام الحرمين ثم الغزالي ثم الرويانى ثم محمد بن يحيى أنها جدته وغلطهم ابن الصلاح ثم النووي في ذلك وقد أبديت وجهه في كتابي \"تذكرة الأخيار بما في الوسيط من الأخبار\" فسارع إليه.\nوقال أيضًا عند حديث أم سلمة: (كان رسول الله - ﷺ - يوتر بثلاث عشرة فلما كبر وضعف أوتر بسبع): وأما ابن الصلاح فقال: لا نعلم في روايات الوتر مع كثرتها أنه -﵇- أوتر بواحدة فحسب. وقد ناقشته في ذلك في تخريجي لأحاديث \"الوسيط\". وهو تخريج لأحاديث كتاب \"الوسيط\" للغزالي في الفقه الشافعي (^١).\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠١) وصاحب \"الرسالة المستطرفة\" (ص ١٤٢) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١) والشوكاني في \"البدر الطالع\" (١/ ٥٠٨).\n\n<span data-type='title' id=toc-57>١٩ - التذكرة في علوم الحديث:</span>\nقال السخاوي: في كراسة رأيتها. وذكره إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١) والزركلي في\" الأعلام\" (٥/ ٥٧).\nوهي رسالة مختصرة جدًّا جعلها المؤلف كالإشارات، اختصرها من كتابه الكبير \"المقنع\".\nأولها بعد الديباجة: وبعد، فهذِه تذكرة في علوم الحديث، ينتبه بها المبتدي ويتبصر بها المنتهي، اقتضبتها من \"المقنع\" تأليفي، والله أرغب في النفع به.\n_________\n(^١) يوجد له نسخة بمكتبة الجامعة الإسلامية بالمدينة النبوية تحت رقم (٧٠٣٦)، عدد أوراقها: ٢٤٥ ورقة. وهي مصورة عن مكتبة أحمد الثالث بتركيا رقم (٤٧٣).","vol":"1","page":306},{"text":"وآخره: فرغت من تحرير هذِه التذكرة في نحو ساعتين من صبيحة يوم الجمعة، سابع عشرين جمادى الأولى سنة ثلاث وستين وسبعمائة.\nقال عنها حاجي خليفة: وصل فيها من الأنواع إلى ثمانين نوعًا فحفظت ورجزت. اهـ.\nوهي رسالة صغيرة تقع في ثلاث ورقات تشبه في حجمها -إلى حد كبير- \"نخبة الفكر\" للحافظ ابن حجر.\nوقد لاقت \"التذكرة\" اهتمامًا كبيرًا من العلماء فشرحها محمد المنشاوي تلميذ الشيخ زكريا الأنصاري شيخ الإسلام (٨٢٦ - اهـ) وسمى شرحه: \"فتح المغيث بشرح تذكرة الحديث\" وشرحها أيضًا العلامة السخاوي وسمى شرحه \"التوضيح الأبهر\".\nوقد حقق \"التذكرة\" الأستاذ محمد عزيز شمس ونشرف في المجلة التي تصدرها الجامعة السلفية بالهند في العدد (٩) مجلد (١٥) سنة (١٤٠٣ هـ-١٩٨٣ م).\n\n<span data-type='title' id=toc-58>٢٠ - التذكرة في الفروع:</span>\nعلى مذهب الشافعي، جمعها لولده علي، ورتبها على فصول أولها: الحمد لله على توالي الإنعام.\nذكره صاحب \"كشف الظنون\" (ص ٣٩٢).\nوقال الدكتور عبد الله اللحياني في مقدمة \"تحفة المحتاج\" (١/ ٧٧): وقد اعتبرها الأستاذ نور الدين شريبة و\"كفاية الأخيار\" كتابًا واحدًا. وعندي أنهما كتابان مختلفان \"كفاية الأخيار\" كتاب حديث، و\"التذكرة\" في فروع الفقه، والله أعلم.","vol":"1","page":307},{"text":"<span data-type='title' id=toc-59>٢١ - تذكرة المبتدي وتبصرة المنتهي </span>(^١):\nتوجد له نسخة في مكتبة الأزهر برقم (١٩٧٠). له صورة بمكتبة الجامعة الإسلامية بالمدينة تحت رقم (٢٨٦٤).\n\n<span data-type='title' id=toc-60>٢٢ - تلخيص الوقوف على الموقوف:</span>\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٣) وحاجي خليفة في \"كشف الظنون\" (ص ٤٧٩) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\n\n<span data-type='title' id=toc-61>٢٣ - تلخيص كتاب \"المعنى عن الحفظ والكتاب بقولهم لم يصح شيء في الباب</span>\" لابن بدر الموصلي الحافظ (ت ٦٢٣ هـ).\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٧٥٠) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩٢).\nوالسخاوي في \"الضوء اللامع\" (٦/ ١٠٣).\nقال الدكتور عبد الله اللحياني في مقدمة \"المحتاج\":\nوقد ذكره حاجي خليفة باسم: \"المغني في تلخيص كتاب ابن بدر في قوله: ليس يصح شيء في هذا الباب\" وتبعه على هذِه التسمية صاحب \"هدية العارفين\" ثم الأستاذ نور الدين شريبة، رحم الله الجميع.\nومنشأ هذا الوهم -فيما أحسب- هو قول السخاوي وهو بصدد ذكر كتب ابن الملقن: و\"تلخيص كتاب ابن بدر في قوله: ليس يصح شيء في هذا الباب\" المسمى بـ \"المغني\" فكأنه فهم من قوله المسمى بـ\"المغني\" أن كتاب ابن الملقن له هذِه التسمية، والعلم عند الله.\n_________\n(^١) توجد له نسخة في مكتبة عارف حكمت الموجودة بمكتبة الملك عبد العزيز العامة\nبالمدينة النبوية. له صورة بمكتبة جامعة الملك سعود بالرياض برقم (ف ٣٥ ق).","vol":"1","page":308},{"text":"<span data-type='title' id=toc-62>٢٤ - التلويح برجال الجامع الصحيح:</span>\nذكره السخاوي في ذيله على \"رفع الإصر عن قضاء مصر\".\nوانظر \"بغية العلماء والرواة\" (ص ١١٣).\n\n<span data-type='title' id=toc-63>٢٥ - التوضيح في شرح الجامع الصحيح:</span>\nوهو كتابنا هذا وسيأتي تفصيل الكلام عليه.\n\n<span data-type='title' id=toc-64>٢٦ - جزء في حديث \"هو الطهور ماؤه الحل ميتته</span>\".\nحيث أشار المؤلف نفسه إليه في كتابنا هذا فقال: والكلام على هذا الحديث منتشر جدًّا، لا يسعنا هنا استيعابه وقد نبهنا بما ذكرنا على كثير مما تركنا ولعلنا نفرده بالتصنيف إن شاء الله وقدره.\nوقد فعل ذلك ولله الحمد في سنة ثلاث وستين في جزء أضيف.\n\n<span data-type='title' id=toc-65>٢٧ - جمع الجوامع:</span>\nوهو كتاب في الفروع. قال عنه مؤلفه (^١): جمعت فيه بين كلام الرافعي في \"شرحيه\" و\"محرره\"، والنووي في \"شرحه\" و\"منهاجه\" و\"روضته\"، وابن الرفعة في \"كفايته\" و\"مطلبه\"، والقمولي في \"بحره\" و\"جواهره\"، وغير ذلك مما أهملوه وأغفلوه مما وقفت عليه من التصانيف في المذهب نحو المائتين.\nوقد ذكر حاجي خليفة في \"كشف الظنون\" (ص ٥٩٨) أنه يقع في نحو مائة مجلد، وذكره ثانية (ص ١٨٧٣) أنه يقع في نحو ثلاثين مجلدًا، احترق غالبه، وذكره أيضًا إسماعيل باشا (١/ ٧٩١) والشوكاني في \"البدر الطالع\" (٥٠٩/ ١).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠٢).","vol":"1","page":309},{"text":"<span data-type='title' id=toc-66>٢٨ - حدائق الحقائق:</span>\nوجاء في بعض النسخ تسميته \"حدائق الأولياء\" وانظر \"كشف الظنون\" (ص ٦٣٣) و\"هدية العارفين\" (١/ ٧٩١).\nقال عنه مؤلفه: يشتمل على نحو ألفي حديث، ومن حكايات الصالحين نحو ستمائة، خلاف الآثار والأشعار والنوادر.\nأوله: الحمد لله على ما أنعم، وأشكره على ما ألهم وبعد، فهذا كتاب \"الحدائق\" يشتمل على نحو ألفي حديث … إلخ.\nوآخره: حدائق الحقائق لبرهان الدين عمر بن علي ابن الملقن.\nوقد أتممنا تحقيقه بحمد الله بدار الفلاح بالفيوم.\n\n<span data-type='title' id=toc-67>٢٩ - خلاصة البدر المنير:</span>\nوهو اختصار \"للبدر المنير\": وقد تقدم منهجه عند الكلام عن \"البدر\".\nوقد طبع عام (١٤٠٦ هـ) بتحقيق حمدي عبد المجيد السلفي، ونشرته دار الرشد بالرياض، ويقع في (٣٦٢ صفحة).\nذكره إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١). وابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٤٦).\nوابن حجر في \"ذيل الدرر الكامنة\" (ص ١٢٢).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٨).\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\n\n<span data-type='title' id=toc-68>٣٠ - خلاصة الفتاوي في تسهيل أسرار الحاوي:</span>\nأوله: الحمد لله على الدوام قال عنه مؤلفه (^١): لم يوضع عليه مثله.\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠٢).","vol":"1","page":310},{"text":"ويقع الكتاب في مجلدين:\nيوجد منه المجلد الثاني في خزانة الأوقاف ببغداد برقم ٣٨٧٥ أوله باب الوصايا.\nتوجد منه نسخة في: مكتبة أحمد الثالث بتركيا برقم (٨٠٩/ ٢).\nويوجد منه ست نسخ بدار الكتب المصرية.\nالنسخة الأولى: تحت رقم: (٩٥ فقه شافعي).\nالنسخة الثانية: تحت رقم: (١٥٣ فقه شافعي).\nالنسخة الثالثة: تحت رقم: (١٥٤ فقه شافعي).\nالنسخة الرابعة: تحت رقم: (١٥ فقه شافعي).\nالنسخة الخامسة: تحت رقم: (١١١٠ فقه شافعي).\nالنسخة السادسة: تحت رقم: (١٩ فقه شافعي).\nذكره ابن حجر في \"المجمع المؤسس\" (٢/ ٣١٤) وقال: و\"الحاوي\" في مجلدين، أجاد فيه.\nوذكره أيضًا إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\nوذكر ابن قاضي شهبة في \"طبقاته\" (٤/ ٥٥) عن ابن حجر أنه قال: ومن محاسن تصانيفه: \"شرح الحاوي\" رأيت منه نسخة.\n\n<span data-type='title' id=toc-69>٣١ - درر الجواهر في مناقب الشيخ عبد القادر</span>.\nوهي رسالة صغيرة في مناقب الشيخ عبد القادر الجيلاني الزاهد المشهور:","vol":"1","page":311},{"text":"يوجد منه نسخة في الظاهرية برقم (٤٤٠٧ - عام).\nوعدد أوراقها ٤ ورقات.\nويوجد له نسخة أخرى موصولة \"بطبقات الأولياء\" للمؤلف في خزانة الأوقاف ببغداد برقم (١٠٠٥٨).\nأشار إليه المؤلف في كتابه \"طبقات الأولياء\" (ص ٢٤٦).\nوانظر: \"كشف الظنون\" (ص ٧٤٧) و\"هدية العارفين\" (١/ ٧٩١).\n\n<span data-type='title' id=toc-70>٣٢ - الخلاصة في أدلة التنبيه:</span>\nقال عنه مؤلفه: هو من المهمات. وهو في الحديث ومرتب على أبواب \"التنبيه\".\nوانظر \"الضوء اللامع\" (٦/ ١٠٢) و\"كشف الظنون\" (ص ٤٩١).\nوأشار إليه المصنف في \"التوضيح\" ١٦/ ٤٢٣، وقد أتم تحقيقه الشيخ حسين عكاشة، لنشره بدار الفلاح إن شاء الله.\n\n<span data-type='title' id=toc-71>٣٣ - هادي النبيه إلى شرح التنبيه:</span>\nوهو شرح آخر للتنبيه أصغر من \"شرح الكفاية\" المتقدم.\nقال عنه مؤلفه: وآخر نصيف اسمه \"هادي النبيه إلى تدريس التنبيه\" (^١).\nوذكره حاجي خليفة في \"كشف الظنون\" (ص ٤٩١).\nوابن فهد في \"لحظ الألحاظ\" (ص ٢٠٠).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩٢).\nوابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٤٧).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١).","vol":"1","page":312},{"text":"يوجد منه نسخة في مكتبة الملك فهد الوطنية بالرياض. مصور عن مكتبة جامعة برنستون بأمريكا مجموعة يهودا (٢) رقم (٣٦٨٨).\n\n<span data-type='title' id=toc-72>٣٤ - الكفاية في شرح التنبيه:</span>\n\"التنبيه\" في الفروع للإمام الشيرازي، و\"الكفاية\" هذا هو شرح كبير للتنبيه ذكره حاجي خليفة في \"كشف الظنون\" (ص ٤٩١) وابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٤٧). ولعله هو الذي أشار إليه المؤلف في إجازته التى كتبها بمكة بقوله: \"شرح التنبيه\" في أربع مجلدات\" (^١).\n\n<span data-type='title' id=toc-73>٣٥ - غنية الفقيه في شرح التنبيه:</span>\nوهو شرح لكتاب \"التنبيه\" للشيرازي، ويقع في أربعة مجلدات، ذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠١) وحاجي خليفة في \"كشف الظنون\" (ص ٤٩١).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوابن فهد في \"لحظ الألحاظ\" (٢٠٠).\nوابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٤٧).\n\n<span data-type='title' id=toc-74>٣٦ - أمنية النبيه فيما يرد على التصحيح والتنبيه:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ٤٩١).\nوالسخاوي في \"الضوء اللامع\" (٦/ ١٠٢).\nوابن فهد في \"لحظ الألحاظ\" (ص ٢٠٠).\nوإسماعيل باشا في \"هدية العارفين\" (ص ١/ ٧٩١).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١).","vol":"1","page":313},{"text":"<span data-type='title' id=toc-75>٣٧ - عجالة التنبيه:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١١٢٤).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\n\n<span data-type='title' id=toc-76>٣٨ - إرشاد النبيه إلى تصحيح التنبيه:</span>\nكتاب \"التنبيه\" ألفه الشيرازي في الفقه الشافعي و\"الإرشاد\" هذا اختصار لهذا الكتاب قال عنه ابن الملقن: وهو غريب في بابه، يتعين على طالب \"التنبيه\" حفظة (^١).\nذكره صاحب \"كشف الظنون\" (ص ٤٩١).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\n\n<span data-type='title' id=toc-77>٣٩ - شرح التنبيه:</span>\nيوجد منه نسخة في مركز الملك فيصل للبحوث والدراسات الإسلامية بالرياض. رقم الحفظ: (٤٠٥٤). مخطوط أصلي.\n\n<span data-type='title' id=toc-78>٤٠ - الذيل على كتاب الإسنوي:</span>\nيوجد منه نسخة في مكتبة عارف الموجودة بمكتبة الملك عبد العزيز العامة بالمدينة النبوية. رقم الحفظ: (٣٨٩٦/ ١٥٠/ ٩٠٠).\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢).\n\n<span data-type='title' id=toc-79>٤١ - الرائق من حدائق الحقائق:</span>\nوهو اختصار لكتابه المتقدم \"حدائق الحقائق\".\n\n<span data-type='title' id=toc-80>٤٢ - رجال الكتب العشرة:</span>\nذكره السخاوي في \"الإعلان بالتوبيخ\" (ص ١١٧).\n_________\n(^١) يوجد منه نسخة في مكتبة الملك فهد الوطنية بالرياض مصور عن مكتبة جامعة برنستون بأمريكا مجموعة يهودا (١) تحت رقم (٦٤٥).","vol":"1","page":314},{"text":"<span data-type='title' id=toc-81>٤٣ - رسالة في تتبع أوهام ابن حزم:</span>\nذكره المؤلف في كتابه \"تحفة المحتاج\" وانظر حديث رقم (١٢٦٧).\n\n<span data-type='title' id=toc-82>٤٤ - شرح الأربعين النووية:</span>\nفي مجلد ذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوذكره في \"التوضيح\" ٣/ ١٩٥، ٣٠/ ١٢٧، ٢٩/ ٤٠٤، وانظر هنا \"المعين\".\n\n<span data-type='title' id=toc-83>٤٥ - شرح الألفية:</span>\nأي ألفية ابن مالك. ذكره السخاوي (٦/ ١٠٣).\nوحاجي خليفة في \"كشف الظنون\" (ص ١٥٣).\nوابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٦).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوابن حجر في \"ذيل الدرر الكامنة\" (ص ١٢٢).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nوكحالة في \"معجم المؤلفين\" (٧/ ٢٩٨).\n\n<span data-type='title' id=toc-84>٤٦ - شرح زوائد جامع الترمذي:</span>\nوهو شرح لزوائده على الصحيحين وأبي داود.\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢) وحاجي خليفة في \"كشف الظنون\" (ص ٥٥٩) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوقد ذكر الحافظ في \"الفتح\" أنه استفاد منه.","vol":"1","page":315},{"text":"وذكره أيضًا الحافظ في \" المجمع المؤسس\" (٢/ ٣١٩).\nوفي \"إنباء الغمر\" (٥/ ٤٣) و\"ذيل الدرر الكامنة\" (ص ١٢٢).\nوذكره الشوكاني في \"البدر الطالع\" (١/ ٥٥٩).\n\n<span data-type='title' id=toc-85>٤٧ - شرح زوائد سنن أبي داود:</span>\nوهو شرح لزوائد سنن أبي داود على الصحيحين ويقع في مجلدين.\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢) وحاجي خليفة في \"كشف الظنون\" (ص ١٠٠٥).\nوذكره ابن حجر في \"المجمع المؤسس\" (٢/ ٣١٩). و\"إنباء الغمر\" (٥/ ٤٣ - ٤٤) و\"ذيل الدرر الكامنة\" (ص ١٢٢).\nوذكره الشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\n\n<span data-type='title' id=toc-86>٤٨ - شرح زوائد سنن النسائي:</span>\nوهو شرح لزوائد النسائي على الصحيحين وجامع الترمذي وسنن أبي داود، ويقع في مجلد.\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢)\nوحاجي خليفة في \"كشف الظنون\" (ص ١٠٠٦).\nوابن حجر في \"المجمع المؤسس\" (٢/ ٣١٩). و\"إنباء الغمر\" (٥/ ٤٣) و\"ذيل الدرر الكامنة\" (ص ١٢٢).\nوذكره الشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\n\n<span data-type='title' id=toc-87>٤٩ - شرح زوائد مسلم على البخاري:</span>\nيقع في أربعة مجلدات.\nذكره حاجي خليفة في \"كشف الظنون\" (ص ٥٥٨).","vol":"1","page":316},{"text":"وابن حجر في \"المجمع المؤسس\" (٢/ ٣١٩).\nو\"إنباء الغمر\" (٥/ ٤٣) و\"ذيل الدرر الكامنة\" (ص ١٢٢) وذكره الشوكاني في \"البدر الطالع\" (ص ١/ ٥٠٩) والزركلي في \"الأعلام\" (٥/ ٥٧).\nيوجد منه نسخة في خزانة الأوقاف ببغداد برقم (٣٠١٢/ ٣٠١٥).\n\n<span data-type='title' id=toc-88>٥٠ - شرح فرائض الوسيط:</span>\nكذا ذكره في \"التوضيح\" ٤/ ٣٢٦، ١٥/ ١٤١، ٣٠/ ٥٢١، وانظر هنا \"تذكرة الأخيار\".\n\n<span data-type='title' id=toc-89>٥١ - شرح مختصر التبريزي:</span>\nمختصر التبريزي في فروع الشافعية، ألفه أمين الدين مظفر بن أحمد التبريزي (ت ٦٢١ ص). لخصه من \"الوجيز\" للغزالي.\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢).\nوحاجي خليفة في \"كشف الظنون\" (٢/ ١٦٢٦).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوالشوكاني في \"البدر الطالع\" ١ (/ ٥٠٩).\nوقد طُبع في دار الفلاح بتحقيق الأخ وائل بكر.\n\n<span data-type='title' id=toc-90>٥٢ - شرح مختصر منتهي السول والأمل في علمي الأصول والجدل:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٨٥٦).\nوالسخاوي في \"الضوء اللامع\" (٦/ ١٠٣).\nوابن حجر في \"ذيل الدرر الكامنة\" (ص ١٢٢).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).","vol":"1","page":317},{"text":"<span data-type='title' id=toc-91>٥٣ - شرح المنتقى في الأحكام:</span>\nو\"المنتقى\" لمجد الدين ابن تيمية أبي البركات جد شيخ الإسلام تقي الدين ابن تيمية.\nولم يكمل ابن الملقن هذا الشرح بل كتب قطعة منه وقد أشار ابن الملقن إلى كتابه هذا في مقدمة \"البدر\" ونبه على ذلك الشوكاني في \"البدر الطالع\" (١/ ٥٠٨).\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠١) وحاجي خليفة في \"كشف الظنون\" (ص ١٨٥١).\n\n<span data-type='title' id=toc-92>٥٤ - شرح منهاج الوصول إلى علم الأصول:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٨٧٩).\n\"المنهاج\" للقاضي ناصر الدين البيضاوي:\nقال السخاوي (^١): وقفت عليه، شرط فيه جمع مسائل الأصول: وذكره ابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨).\nوذكر حاجي خليفة في \"كشف الظنون\" (٢/ ١٧٨٩) باسم \"شرح أحاديث منهاج الوصول\" فلا أدري هل يكون هو نفسه \"شرح منهاج الوصول\" أم هما كتابان مختلفان.\nوذكره ابن حجر في \"ذيل الدرر الكامنة\" (ص ١٢٢).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩) وكحالة في \"معجم المؤلفين\" (٧/ ٢٩٨).\nوأشار إليه في \"التوضيح\" ١٧/ ٣٠، ٢٦٦.\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠٣).","vol":"1","page":318},{"text":"<span data-type='title' id=toc-93>٥٥ - طبقات الأولياء:</span>\nوهو في طبقات الصوفية، ترجم فيه لمشايخ الصوفية منذ منتصف القرن الثاني الهجري إلى زمنه:\nذكره إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\nوهو مطبوع بتحقيق الأستاذ نور الدين شريبة ﵀.\n\n<span data-type='title' id=toc-94>٥٦ - طبقات القراء:</span>\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢)\nوحاجي خليفة في \"كشف الظنون\" (ص ١١٠٦).\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\n\n<span data-type='title' id=toc-95>٥٧ - طبقات المحدثين:</span>\nذكر فيه طبقات المحدثين من زمن الصحابة إلى زمنه.\nذكره ابن فهد \"ذيل طبقات الحفاظ\" (٢٠٠).\nوحاجي خليفة في \"كشف الظنون\" (ص ١١٠٦)\nوالسخاوي في \"الضوء اللامع\" (٦/ ١٠١).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١)\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩)\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\n\n<span data-type='title' id=toc-96>٥٨ - عجالة المحتاج في شرح المنهاج:</span>\nذكره ابن فهد \"ذيل طبقات الحفاظ\" (٢٠٠).\nوحاجي خليفة في \"كشف الظنون\" (ص ١٨٧٤).","vol":"1","page":319},{"text":"وإسماعيل باشا في \"هديه العارفين\" (١/ ٧٩١).\nوابن حجر في \"المجمع المؤسس\" (٢/ ٣١٣) وابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٤٧) والزركلي في \"الأعلام\" (٥/ ٥٧).\nولعله هو الذي أشار إليه المؤلف في إجازته التي كتبها بمكة .. ومنها في الفقه \"شرح المنهاج\" في ست مجلدات وآخر صغير في اثنين (^١).\nوقد طُبع في دار الكتاب بالأردن، بتحقيق عز الدين هشام بن عبد الكريم البدراني. باسم: \"عجالة المحتاج إلى توجيه المنهاج\" وهما واحد والله أعلم.\n\n<span data-type='title' id=toc-97>٥٩ - عدد الفرق:</span>\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٣).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩٢).\n\n<span data-type='title' id=toc-98>٦٠ - العدة في معرفة رجال العمدة</span>.\nأي \"عمدة الأحكام\" للمقدسي.\nقال عنه مؤلفه (^٢): في مجلد، غريب في بابه.\nوقد أشار أيضًا إليه في خطبة كتابه \"الإعلام\"\nذكره إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١)\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٨).\nوذكره في مواضع من \"التوضيح\" منها: ٣/ ٢٤، ٣٤، ٥٣٩، ٢٠/ ٢٥١، ٢٠/ ٢٨١، ٣١٨، ٣٦٧،\n_________\n(^١) \"الضوء اللامع\" (٦/ ١٠١).\n(^٢) \"الضوء اللامع\" (٦/ ١٠١).","vol":"1","page":320},{"text":"<span data-type='title' id=toc-99>٦١ - العقد المذهب في طبقات حملة المذهب:</span>\nترجم فيه لعلماء الشافعية من زمن الشافعي إلى سنة (٧٧٠ هـ). فيه سبعمائة وألف ترجمة، واستفاد فيه من طبقات الأسنوي وابن كثير والسبكي وزاد فيه وحرره وهذبه حتى صار أحسن منها.\nقال ابن حجر (^١):\nجمع فيها بين: الأسنوي، والتاج السبكي، بحيث لم يزد ترجمة واحدة، ذكره حاجي خليفة في \"كشف الظنون\" (ص ١١٠١، ١١٥٢).\nوإسماعيل باشا فى \"هدية العارفين\" (١/ ٧٩١).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nوالزركلي في \"الأعلام\" (٥/ ٥٧).\nوكحالة في \"معجم المؤلفين\" (٧/ ٢٩٨).\nوأشار إليه المؤلف في \"التوضيح\" ٢/ ٤٦٤\nوقد طبع عام (١٤١٧ هـ) بتحقيق أيمن نصر الأزهري، وسيد مهنى، ونشرفه دار الكتب العلمية ببيروت، ويقع في (٦٤٣ صفحة) ويحتاج إلى إعادة تحقيق.\n\n<span data-type='title' id=toc-100>٦٢ - عقود الكمام في متعلقات الحمام:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١١٥٦ - ١١٥٧).\nوقال عنه: جزء لطيف مشتمل على جمل من الفوائد.\nوذكره أيضًا إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\n_________\n(^١) \"جمان الدرر\" (ق ٥٥ - ب).","vol":"1","page":321},{"text":"<span data-type='title' id=toc-101>٦٣ - عمدة المفيد وتذكرة المستفيد:</span>\nيوجد منه نسخة في مكتبة جامعه الإمام محمد بن سعود الإسلامية بالرياض. رقم الحفظ: (٣٣٣٥ - ف).\n\n<span data-type='title' id=toc-102>٦٤ - عمدة المحتاج إلى لباب المنهاج للنووي:</span>\nيوجد منه نسخة في مكتبة جامعة الملك سعود بالرياض. رقم الحفظ: (٨٨٣ - ٣٩ م ص). عدد الأوراق: ٥ ورقات ضمن مجموع من ق (٦٢٥ - ٦٢٩).\nمصدره: مصور عن المكتبة الأحمدية بحلب برقم (٣٠٨).\n\n<span data-type='title' id=toc-103>٦٥ - عمدة المحتاج إلى كتاب المنهاج:</span>\nوهو شرح لـ\"منهاج الطالبين\" للإمام النووي:\nذكره في \"التوضيح\" مرات عديدة، وذكره في إجازته التى كتبها بمكة قال: \"شرح المنهاج\" في مجلدات كما في \"الضوء اللامع\" (٦/ ١٠١ ت).\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٨٧٤).\nوابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١).\nوابن حجر في \"المجمع المؤسس\" (٢/ ٣١١).\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nوذكره في \"التوضيح\" في مواضع، منها: ٤/ ٢٣، ٤٤، ٤٦، ٥/ ١٣٣، ٦/ ١٣٠، ٢٦١، ٣٢٧، ٧/ ٥٧١، ٨/ ٥٨، ١٢/ ٥٨٧، ٢٠/ ٤٦٥، ٢٢/ ٢٢٠، ٢٩/ ١٠٧، ٣٠/ ٦٢٢، ويذكره دائما بـ\"شرح المنهاج\". وقد بدأنا بفضل الله في تحقيقه بدار الفلاح.","vol":"1","page":322},{"text":"<span data-type='title' id=toc-104>٦٦ - غاية السول في خصائص الرسول - ﷺ </span>-:\nوقد أشار ابن الملقن إليه في \"البدر\" في كتاب النكاح الحديث التاسع بعد العشرين أنه - ﷺ - مات عن تسع نسوة وذكره أيضًا في الحديث التاسع بعد الثلاثين في كتاب النكاح.\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠٢)\nوحاجى خليفة في \"كشف الظنون\" (٦/ ٧٠١)، (٢/ ١١٩٢)\nوإسماعيل باشا في \"هديه العارفين\" (١/ ٧٩١).\nوالزركلي في \"الأعلام\" (٥/ ٥٧). وهو في الخصائص النبوية.\nوذكره ابن الملقن في \"التوضيح\" في مواضع كثيرة، منها: ٢/ ٢٠٨، ٤/ ٢٣٣، ١٥/ ١٦٧، ١٥/ ٦٦٢، ١٧/ ٤٢١، ٢٢٧، ١٨/ ١٠٦، ٢٣/ ١١٧، ١٢٢. طبع عام (١٤١٤ هـ) بتحقيق عبد الله بحر الدين عبد الله، ونشرته دار البشائر الإسلامية ببيروت، ويقع في (٣٣٦ صفحة).\n\n<span data-type='title' id=toc-105>٦٧ - غاية مأمول الراكب في معرفة أحاديث ابن الحاجب:</span>\nيوجد منه نسخة في مكتبة الجامعة الإسلامية بالمدينة النبوية، مصورة عن المكتبة السليمانية بتركيا (داماد إبراهيم برقم ٣٩٦/ ١).\n\n<span data-type='title' id=toc-106>٦٨ - غريب كتاب الله العزيز:</span>\nوهو كتاب في التفسير ذكره الزركلي في \"الأعلام\" (٥/ ٥٧) وهو مطبوع.\n\n<span data-type='title' id=toc-107>٦٩ - الكافي في الفقه:</span>\nقال عنه ابن حجر (^١): أكثر فيه من النقول الغريبة.\n_________\n(^١) \"ذيل الدرر الكامنة\" (ص ١٢٢).","vol":"1","page":323},{"text":"<span data-type='title' id=toc-108>٧٠ - الكافي:</span>\nفي علم الحديث، قال عنه ابن حجر (^١): لم يكن فيه بالمتقن ولا له ذوق أهل الفن وتابعه على ذلك ابن فهد (^٢).\n\n<span data-type='title' id=toc-109>٧١ - الكلام على سنة الجمعة قبلها وبعدها</span>.\nذكره الأستاذ شريبة في مقدمة \"طبقات الأولياء\" (٢/ ٧٩٦).\nوهو رسالة صغيرة مطبوعة.\n\n<span data-type='title' id=toc-110>٧٢ - ما تمس إليه الحاجة على سنن ابن ماجه:</span>\nشرح فيه زوائد ابن ماجه على الصحيحين وأبي داود، والترمذي والنسائي، وألحق في خطبته بيان من وافقه من باقي الأئمة الستة، مع ضبط المشكل من الأسماء والكنى، وما يحتاج إليه من الفوائد مما لم يوافق الباقين.\nابتدأه في ذي القعدة سنة (٨٠٠ هـ) وفرغ منه في شوال من سنة (٨٠١ هـ). ويقع الكتاب في ثمانية مجلدات.\nقال عنه ابن حجر كما في \"الضوء اللامع\" (٦/ ١٠١): وقفت عليه وعلى \"شرح زوائد أبي داود\" وليس فيهما كبير أمر مع أنه قد سبقه للكتابة على ابن ماجه: شيخه مغلطاي.\nوذكره ابن حجر في \"المجمع المؤسس\" (٢/ ٣١٩) و\"إنباء الغمر\" (٥/ ٤٤)، والشوكاني في \"البدر الطالع\" (١/ ٥٠٩) وذيل \"الدرر الكامنة\" (ص ١٢٢). وذكره حاجي خليفة في \"كشف الظنون\" (ص ١٠٠٤) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩٢).\n_________\n(^١) \"المعجم المؤسس\" (٢/ ٨٥ - ٩٠).\n(^٢) \"لحظ الألحاظ\" (ص ١٩٩).","vol":"1","page":324},{"text":"<span data-type='title' id=toc-111>٧٣ - المحرر المذهب في تخريج أحاديث المهذب:</span>\nأشار إليه المؤلف في كتابه \"تحفة المحتاج\" وانظر حديث (١٩١٣).\nوقال في \"البدر المنير\" عند الكلام على حديث معاذ قال سألت النبي - ﷺ - عما يحل للرجل من امرأته وهي حائض؟ فقال: \"ما فوق الإزار\". قال ابن الملقن: وروي مثل حديث معاذ من حديث عمر وعبد الله بن سعد وعائشة وقد أوضحت الكلام عليها في تخريجي لأحاديث \"المهذب\" فسارع إليه وقال أيضًا عند حديث لا يقرأ الجنب ولا الحائض شيئًا من القرآن وقد وقع لنا بعلو كما ذكرته بإسنادي في تخريج أحاديث \"المهذب\".\nوقال أيضًا في \"البدر\" عند حديث معاوية بن الحكم السلمي قال: لما رجعت من الحبشة صليت مع رسول الله - ﷺ - فعطس بعض القوم فقلت يرحمك الله .. الحديث.\nولفظ مسلم: رماني القوم بأبصارهم. واستشكلت رواية: صدقني.\nكما ذكرته في تخريج أحاديث \"المهذب\" مع الجواب عنها. وأشار إليه أيضًا عند قول النبي - ﷺ - في الهدي إذا عطب: \"لا تأكل منها أنت ولا أحد من أهل رفقتك\" وذكره أيضًا في حديث عبادة بن الصامت: \"لا تبيعوا الذهب بالذهب\".\nوقد ذكر في عدة مواضع أخرى في كتاب \"البدر\".\nذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠١) وحاجي خليفة في \"كشف الظنون\" (ص ١٩١٣) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١) والشوكاني في \"البدر الطالع\" (١/ ٥٠٨).","vol":"1","page":325},{"text":"<span data-type='title' id=toc-112>٧٤ - مختصر دلائل النبوة:</span>\nوهو اختصار و\"دلائل النبوة\" للبيهقي.\nذكره حاجي خليفة في \"كشف الظنون\" (ص ٧٦٠) وابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨).\n\n<span data-type='title' id=toc-113>٧٥ - مختصر البعث والنشور:</span>\nوهو اختصار و\"البعث والنشور\" للبيهقي.\nذكره بروكلمان في \"تاريخ الأدب العربي\" (٦/ ٢٣٢).\nوذكر أن له نسخة في \"بنكيبور\" (٥ (٢) ٣٨٤ - ٣٨٥).\n\n<span data-type='title' id=toc-114>٧٦ - مختصر صحيح ابن حبان:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٠٧٥).\nوابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨).\n\n<span data-type='title' id=toc-115>٧٧ - مختصر في المختلف والمؤتلف:</span>\nذكره في \"التوضيح\" ٢/ ١٥٣، ١٥٦،\n\n<span data-type='title' id=toc-116>٧٨ - مختصر مسند أحمد بن حنبل</span>.\nذكره حاجى خليفة في \"كشف الظنون\" (ص ١٦٨٠)\nوابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٥٨)\nوكحالة في \"معجم المؤلفين\" (٢٩٨/ ٧).\n\n<span data-type='title' id=toc-117>٧٩ - مشكاة الأنوار:</span>\nذكره في \"التوضيح\" ١٠١/ ٢٠\nم- المعين على تفهم الأربعين:\nوهو شرح الأربعين النووية المتقدم ذكره. ذكره حاجي خليفة في","vol":"1","page":326},{"text":"\"كشف الظنون\" (ص ٦٠). وقد صدر عن دار الفاروق بالقاهرة.\n\n<span data-type='title' id=toc-118>٨٠ - مشتبه النسبة:</span>\nذكره في \"التوضيح\" ٢/ ٣٢٣، ٤٩٦، ٥٥٩\n\n<span data-type='title' id=toc-119>٨١ - المقنع في علوم الحديث:</span>\nاختصر فيه ابن الملقن مقدمة ابن الصلاح وزاد عليه، ورتبه على خمسة وستين نوعًا كترتيب ابن الصلاح وكان ابتدأ في تأليفه سنة ٧٤٩ هـ وانتهى في سنة (٧٥٩ هـ) أشار إليه ابن الملقن في \"البدر المنير\" عند الكلام على الحديث الثالث بعد العشرين عن أم عطية ﵂: كنا لا نعد الصفرة والكدرة شيئًا.\nوالكتاب ذكره ابن قاضي شهبة في \"طبقاته\" (٤/ ٥٨) وإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩٢) وابن حجر في \"المجمع المؤسس\" (٢/ ٣١٥) والشوكاني في \"البدر الطالع\" (١/ ٥٠٩).\nوذكره في \"التوضيح\" ٢/ ١٠٢، ٣/ ٣٩، ١٤٥، ٢٩٥،٥٤٩، ٥٥٢، ٥/ ٥٥٥، ١٠/ ٥٢١، ٦٢٦، ١٦/ ٥٦٥، ١٨/ ٥٩٥، ٢٠/ ٢٣٨، ٢٩/ ٢٨٧. وقد طبع عام (١٤١٣ هـ) بتحقيق عبد الله بن يوسف الجديع، ونشرته دار فواز بالإحساء، ويقع في (٨٢٢ صفحة).\n\n<span data-type='title' id=toc-120>٨٢ - مناقب الرافعي:</span>\nأشار إليه المؤلف في مقدمة \"البدر\" حيث قال: وقد ذكرت بإسناد الإمام الرافعي أربعين حديثًا في مناقبه التي أفردتها بالتصنيف.\n\n<span data-type='title' id=toc-121>٨٣ - المنتقى في مختصر الخلاصة:</span>\nوهو مختصر لكتابه \"خلاصة البدر المنير\" في جزء حديثي. وقد تقدم ذِكره عند الكلام على \"البدر\".","vol":"1","page":327},{"text":"ذكره السخاوي في \"الضوء اللامع\" (٦/ ١٠١)\nوحاجي خليفة في \"كشف الظنون\" (ص ١٨٥٢، ٢٠٠٣).\nوإسماعيل باشا في \"هدية العارفين\" (٢/ ٧٩)\nوابن قاضي شهبة في \"طبقات الشافعية\" (٤/ ٤٦)\nوالشوكاني في \"البدر الطالع\" (١/ ٥٠٨).\n\n<span data-type='title' id=toc-122>٨٤ - الناسك لأم المناسك:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ١٩٢١).\nوالسخاوي في \"الضوء اللامع\" (٦/ ١٠٣).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩٢).\n\n<span data-type='title' id=toc-123>٨٥ - نزهة العارفين من تواريخ المتقدمين:</span>\nويسمى كذلك \"تاريخ ابن الملقن\" كما يسمى \"تاريخ الدولة التركية\". وهو في أخبار الدولة التركية.\nذكره حاجي خليفة في \"كشف الظنون\" (ص ٢٨٠).\nوإسماعيل باشا في \"هدية العارفين\" (١/ ٧٩٢).\n\n<span data-type='title' id=toc-124>٨٦ - نواظر النظائر:</span>\nوتوجد منه نسخة بدار الكتب المصرية: تحت رقم: (٢٢٩ أصول تيمور عربي) عدد الأوراق: ١٤٤ ورقة.\n\n<span data-type='title' id=toc-125>٨٧ - نزهة النظار في قضاة مصر:</span>\nذكره حاجي خليفة في \"كشف الظنون\" (ص ٢٩) وسماه \"أخبار قضاة مصر\".\nأوله: الحمد لله على إبرام القضايا وإحكامها … إلخ.","vol":"1","page":328},{"text":"وصل فيه المؤلف إلى سنة (٧٨٠ هـ) ورتبه طبقة بعد طبقة وأورد في آخره منظومة في أسماء القضاة:\n\n<span data-type='title' id=toc-126>٨٨ - مختصر استدراك الحافظ الذهبي على مستدرك أبي عبد الله الحاكم على الصحيحين:</span>\nوقد يسمى \"المدرك في تصحيح المستدرك\".\nأوله: بعد حمد الله تعالى والثناء عليه بما يليق بجلاله، وصلاته وسلامه على محمد نبيه وصحبه وآله، هذِه المواضع التي استدركها وأفادها الحافظ المحرر شمس الدين أبو عبد الله محمد بن أحمد بن عثمان الذهبي على الحافظ أبي عبد الله الحاكم في تلخيصه لمستدركه، رأيت أن تكون مجموعة في هذِه الكراريس لمن يكون عنده المستدرك وبالله التوفيق، وحيث أقول: (قال) فهو للحاكم و(قلت) فهو للذهبي، وربما زدت من عندي زيادات مبينات على حسب ما تيسر.\nوقد طبع عام ١٤١١ هـ بتحقيق عبد الله بن حمد اللحيدان، وشيخنا سعد بن عبد الله آل حميد، ونشرته دار العاصمة بالرياض، ويقع في سبع مجلدات (٣٥٩٠ صفحة).\n\n<span data-type='title' id=toc-127>٨٩ - مختصر إيضاح الارتياب في معرفة ما يشتبه ويتصحف من الأسماء والأنساب والألقاب:</span>\nيوجد منه نسخة في دار المخطوطات اليمنية بصنعاء باليمن.\nونسخة في دار الكتب المصرية: تحت رقم حفظ (٢٠ حديث م عربي). ونسخة أخرى بدار الكتب المصرية: تحت رقم (٢٩٨٨٩ ب عربي).","vol":"1","page":329},{"text":"<span data-type='title' id=toc-128>٩٠ - النكت اللطاف في بيان الأحاديث الضعاف:</span>\nيوجد منه نسخة في مكتبة جامعة الإمام محمد بن سعود الإسلامية بالرياض. رقم الحفظ: (٧١٣٩ - ف). عدد الأوراق: ٩٩ ورقة. مصورة لمجمع العلمي العراقي.\n\n<span data-type='title' id=toc-129>٩١ - نهاية المحتاج فيما يستدرك على المنهاج:</span>\nذكره ابن فهد في \"لحظ الألحاظ\" (٢٠٠).\n\n*<span data-type='title' id=toc-130> كتب نسبت إلى ابن الملقن وليست له:</span>\n- التأديب في مختصر التدريب.\n- ترجمان شعب الإيمان.\nنسبهما له إسماعيل باشا في \"هدية العارفين\" (١/ ٧٩١) وهما من مؤلفات السراج البلقيني.","vol":"1","page":330},{"text":"<span data-type='title' id=toc-131>كتاب التوضيح لشرح الجامع الصحيح</span>\n*<span data-type='title' id=toc-132> إثبات نسبة الكتاب للمصنف:</span>\n١ - صرح المؤلف نفسه بكتابه هذا في عدة كتب من مؤلفاته، قال في خطبة كتابه (وسميته التوضيح لشرح الجامع الصحيح).\n٢ - ذكر الشارح في أثناء هذا الكتاب كتب من تأليفه في مواضع كثيرة جدًّا، فيحيل الموضوع إلى أحد مؤلفاته مثل:\n\"شرح العمدة\"، و\"الإشارات\"، \"شرح المنهاج\". مما يقطع أنه ابن الملقن.\n٣ - ممن ذكر نسبة شرح البخاري لابن الملقن من العلماء ما يلي:\n- حاجي خليفة في \"كشف الظنون\" (^١).\n- إسماعيل باشا في \"هدية العارفين\" (^٢).\n- صاحب \"الرسالة المستطرفة\" (^٣).\n- قاسم بن قطلوبغا، في كتابه \"منية الألمعي فيما فات من تخريج\nأحاديث الهداية للزيلعي\" (^٤).\n_________\n(^١) \"كشف الظنون\" (٢/ ٢٠٠٣).\n(^٢) \"هدية العارفين\" (١/ ٧٩١).\n(^٣) \"الرسالة المستطرفة\" (ص ١٤٢).\n(^٤) \"منية الألمعي\" (ص ٩).","vol":"1","page":331},{"text":"- ابن الوزير في كتابه \"تنقيح الأنظار في علوم الآثار\" (^١). وذكره أيضًا في كتابه \"الروض الباسم\" (^٢).\n- الصنعاني في كتابه \"توضيح الأفكار\" (^٣).\n- الشوكاني في كتابه \"نيل الأوطار\" (^٤) و\"البدر الطالع\" (^٥).\n- ابن قاضي شهبة في \"طبقات الشافعية\" (^٦).\nومن تلك الأدلة أيضًا:\nنقولات الخالفين منه، فقد نقل بدر الدين أبو محمد العيني من هذا الشرح في كتابه \"عمدة القاري شرح صحيح البخاري\": ١٣/ ١٤، حيث قال: وقال صاحب \"التوضيح\": لعله المقبري، وشنع عليه بعض من عاصره، لا شك أن سعيدًا هو المقبري بلا حرف ترج، ومثل هذا كيف يتصدى لشرح البخاري.\nنقل منه أيضًا الحافظ ابن حجر في \"فتح الباري\" ٦/ ١٤٠ حين قال: واغتر بذلك شيخنا ابن الملقن فإنه لما وصل إلى شرح هذا الحديث هنا أحال بشرحه على الصلاة.\nوقال: تقدم في الصلاة، وكأنه تبع شيخه مغلطاي في ذلك فإنه كذلك صنع، ولم يتقدم هذا الحديث عند البخاري في كتاب الصلاة أصلًا.\n_________\n(^١) \"تنقيح الأنظار\" (١/ ٢١١، ٢١٥، ٢٢١).\n(^٢) \"الروض الباسم\" (ص ٢١).\n(^٣) \"توضيح الأفكار\" (١/ ٦٤).\n(^٤) \"نيل الأوطار\" (١/ ٢٥) وذكره أيضًا في عدة مواضع أخرى.\n(^٥) \"البدر الطالع\" (١/ ٥٠٨).\n(^٦) \"طبقات الشافعية\" (٤/ ٤٦).","vol":"1","page":332},{"text":"ومن تلك الأدلة أيضًا:\nأن إبراهيم بن محمد سبط ابن العجمي تلميذ ابن الملقن وناسخ نسخة (س) كتب في آخرها ما يأتي: وكنت قديمًا كتبت النصف الأول من هذا المؤلف، وقرأته على شيخنا العلامة الحافظ سراج الدين أبي حفص عمر المؤلف بالقاهرة.\nومن تلك الأدلة أيضًا وجود هذا الاسم على غلاف عدة نسخ من الكتاب.\n\n*<span data-type='title' id=toc-133> اسم الكتاب:</span>\nأجمعت المصادر التي ترجمت لابن الملقن على أن له شرحًا على \"صحيح البخاري\"، ولم يذكروا اسم هذا الشرح إلا ما كان من حاجي خليفة، وإسماعيل باشا، والواقع أن هذا الشرح الذي بين أيدينا اسمه \"التوضيح لشرح الجامع الصحيح\" وأنه للإمام سراج الدين ابن الملقن، والأدلة على ذلك قائمة.\nولكن حاجي خليفة في \"كشف الظنون\" ١/ ٥٤٧ وإسماعيل باشا في \"هدية العارفين\" ١/ ٥٩١ سمياه بـ \"شواهد التوضيح\"، كما كتب ناسخ على ظهرية إحدى نسخه: \"كتاب شواهد التوضيح لشرح الجامع الصحيح\" ومعلوم أن ما يكتب على ظهرية النُّسخ يحتمل عدم الدقة، فقد يكون من تصرف ناسخ أو مفهرس بعد زمن النسخ بسنوات، والصواب أن هذا الاسم \"شواهد التوضيح\" لكتاب لجمال الدين ابن مالك الأندلسي النحوي، والصواب تسمية شرح ابن الملقن بـ \"التوضيح لشرح الجامع الصحيح\" كما سماه مصنفه، وصرَّح به في مقدمة الشرح، وعلى ظهرية نسخة سبط بخطه.","vol":"1","page":333},{"text":"- الكتب التى شاركت ابن الملقن في شرحه للبخاري:\nتقدمت في الكلام على صحيح البخاري.\n\n*<span data-type='title' id=toc-134> منهج ابن الملقن في شرحه:</span>\nيتضح لنا وصف منهج ابن الملقن في كتابنا هذا من خلال الأمور الآتية:\n- مقدمة الكتاب وذِكْره لمنهجه فيه:\nقدم المصنفَ لكتابه هذا بمقدمة نفيسة جدًا، تكلم فيها عن أهمية معرفة سنّة النبي - ﷺ -، ومنزلتها من كتاب الله، وأدلة ذلك من الكتاب والسنة، وضرورة معرفة القاضي والمفتي بأحاديث الأحكاَم، وتعريف العام والخاص والمطلق والمقيد والناسخ والمنسوخ، وحث النبي - ﷺ - على حفظ السنة وتبليغها، وامتثال الصحابة رضوان الله عليهم لأمره - ﷺ - وقيامهم بحفظ سنته وتبليغها، وكذا التابعين من بعدهم، وتدوين الحديث النبوي وظهور المصنفات فيه، ثم ذكر نبذة عن حال حفاظ الحديث وطرف من أخبارهم، ثم تناول طرق تصنيف الحديث، وعرف الصحيح والحسن والضعيف والمتصل والمرسل .. إلخ.\nأما في اللغة فهو بارع ينقل من كتب أهل هذا الشأن، ومن هذِه الكتب ما لم يطبع إلى الآن، بحيث يجد المتخصص بغيته في هذا الفن.\nوفي الفقه يستنبط الأحكام الفقهية من أدلتها ذاكرًا الروايات عن الصحابة والتابعين والفقهاء بحيث تشعر أنك أمام كتاب فقه متخصص.\nفإذا انتقل إلى غريب الحديث تجده يستوعب كلام من قبله ثم","vol":"1","page":334},{"text":"يدلي بدلوه بما يوافق حس الفقيه المدرك لمدلول كل لفظة من الألفاظ، فإذا تكلم على العلل ينقل أقوال أئمة الجرح والتعديل، ومن لهم يد طولى في هذا المجال كأمثال الدارقطني، والإمام أحمد، وابن المديني وغيرهم، يسوق أقوالهم في نسق فريد بحيث يشبه المؤلف المستقل في المسألة.\nوقبل كل ذلك فهو يجمع أقوال العلماء على تراجم الكتب والأبواب، وكشف أوجه تعلق الأحاديث بها جامعًا أقوال من سبقه في هذا المجال، ثم كلامه على تقطيع البخاري للأحاديث، وتحرير الألفاظ في كل موضع من مواضع البخاري، ووصل المعلقات، والإشارة إلى المستخرجات، وطرق الحديث في الكتب الأصول المسندة ومنها ما هو مطبوع وما هو مخطوط. بالإضافة إلى كتب الفوائد والأجزاء الحديثية والمشيخات وغيرها مما لم يطبع حتى الآن.\nفإذا تكلم في الأنساب وتحريرها وضبطها، والمؤتلف والمختلف من الأسماء، والكنى والألقاب والأوهام التي فيها، وناسخ الحديث ومنسوخه، ومشكل الحديث وبيانه، وبيان وجه الصواب فيها تكلم في كل ذلك بقدم راسخة لأنه من فرسان هذا الميدان حيث أن له مؤلفات في هذِه الفنون.\nوبالجملة ففي الكتاب درر وفرائد في كثير من الفنون التي لا يستطيع أن يقدرها إلا من طالع الكتاب ويعلم من خلاله قدر هذا العالم الجليل فرحمه الله رحمة واسعة.\n- أنه اهتم بأمر هام في شرحه هذا وهو تحرير الألفاظ المختلف","vol":"1","page":335},{"text":"فيها بين نسخ الصحيح ناقلًا أقوال الأئمة في ذلك ذاكرًا ما يوافق روايته للصحيح وما يختلف عنها.\nوقد أعتمد المؤلف في شرحه على رواية الزبيدي عن أبي الوقت عبد الأول السجزي عن الداودي عن أبي محمد السرخسي الحموي عن الفربري عن البخاري رحمه الله تعالى.\n- طريقة المؤلف البديعة التي سار عليها في شرح الكتاب، حيث يبدأ بذكر الحديث أو الترجمة ويتكلم عليها، ثم يرتب الكلام على الحديث بعد ذلك في أوجه.\nقال ابن الملقن في مقدمة الكتاب:\n(فهذِه نبذ مهمة، وجواهر جمة، أرجو نفعها وذخرها، وجزيل ثوابها وأجرها، عَلَى صحيح الإمام أمير المؤمنين أبي عبد الله محمد بن إسماعيل البخاري، سقى الله ثراه، وجعل الجنة مأواه، الذي هو أصحُّ الكتب بعد القرآن، وأجلُّها، وأعظمها، وأعمُّها نفعًا بعد الفرقان.\nوأحصرُ مقصود الكلام في عشرة أقسام:\nأحدها: في دقائق إسناده، ولطائفه.\nثانيها: في ضبط ما يشكل من رجاله، وألفاظ متونه ولغته، وغريبه.\nثالثها: في بيان أسماء ذوي الكنى، وأسماء ذوي الآباء والأمهات.\nرابعها: فيما يختلف منها ويأتلف.\nخامسها: في التعريف بحال صحابته، وتابعيهم، وأتباعهم، وضبط أنسابهم، ومولدهم، ووفاتهم. وإن وقع في التابعين أو أتباعهم قدح يسير بينته، وأجبت عنه. كل ذَلِكَ عَلَى سبيل الاختصار، حذرًا من الملالة","vol":"1","page":336},{"text":"والإكثار.\nسادسها: في إيضاح ما فيه من المرسل، والمنقطع، والمقطوع، والمعضل، والغريب، والمتواتر، والآحاد، والمدرج، والمعلل، والجواب عمن تكلم عَلَى أحاديث فيه بسبب الإرسال، أو الوقف، أو غير ذَلِكَ.\nسابعها: في بيان غامض فقهه، واستنباطه، وتراجم أبوابه؛ فإن فيه مواضع يتحير الناظر فيها، كالإحالة عَلَى أصل الحديث ومخرجه، وغير ذَلِكَ مما ستراه.\nثامنها: في إسناد تعاليقه، ومرسلاته، ومقاطعه.\nتاسعها: في بيان مبهماته، وأماكنه الواقعة فيه.\nعاشرها: في الإشارة إلى بعض ما يستنبط منه من الأصول، والفروع، والآداب والزهد، وغيرها، والجمع بين مختلفها، وبيان الناسخ والمنسوخ منها، والعام والخاص، والمجمل والمبين، وتبيين المذاهب الواقعة فيه. وأذكر إن شاء الله تعالى وجهها، وما يظهر منها مما لا يظهر، وغير ذَلِكَ من الأقسام التي نسأل الله إفاضتها علينا.\nونذكر قبل الشروع في ذَلِكَ:\nمقدمات مهمة منثورة في فصولٍ مشتملة عَلَى سبب تصنيفه، وكيفية تأليفه، وما سماه به، وعدد أحاديثه، ونبذة من فقه حال مصنفه، وبيان رجال إسناده إلينا، وما يتعلق بصحيحه، كطبقات رجاله، وحال تعاليقه، وبيان فائدة إعادته الحديث في الأبواب، والجواب عمن خرج حديثه في الصحيح وتُكلِّم فيه، وفي أحاديث","vol":"1","page":337},{"text":"استدركت عليهما، وفي أحاديث ألزما إخراجها، وفي بيان شرطهما، ومعرفة الاعتبار، والمتابعة، والشاهد، والوصل، والإرسال، والو قف، والانقطاع، وزيا دة الثقات، والتدليس، والعنعنة، ورواية الحديث بالمعنى واختصاره، ومعرفة الصحابي، والتابعي، وضبط جملة من الأسماء المتكررة، وغير ذَلِكَ مما ستراه إن شاء الله تعالى.\nوإذا تكرر الحديث شرحته في أول موضع، ثم أحلت فيما بعدُ عليه، وكذا إِذَا تكررت اللفظة من اللغةِ بينتها واضحة في أول موضع، ثم أحيل بعد عليه، وكذا أفعل في الأسماء أيضًا، وسميته:\n\"التوضيح لشرح الجامع الصحيح\"\nنسألك اللَّهُمَّ العون عَلَى إيضاح المشكلات، واللطف في الحركات والسكنات، والمحيا والممات، ونعوذ بك من علم لا ينفع، وعمل لا يرفع، وقول لا يسمع، وقلب لا يخشع، ونفس لا تشبع، ودعاء لا يسمع.\nوعليك اللَّهُمَّ أعتضد فيما أعتمد، وأنت حسبي ونعم الوكيل، اللَّهُمَّ وانفع به مؤلفه وكاتبه، وقارئه، والناظر فيه، وجميع المسلمين. آمين.) انتهى كلامه.\nوقد التزم ابن الملقن في معظم النصف الأول من الكتاب هذا المنهج، غير أنه اضطر إلى تخفيفه واختصاره لأسباب كثيرة نرى أنها ترجع في الغالب لتكرار الأحاديث والرواة وهذا ليس بعيب ولا نقص، وقد يكون هناك معنى جديد في تكرار الحديث فيختصر الأقسام السابقة أو يضمها معا، وقد يحتاج إلى الخروج عن هذِه الأقسام ويستطرد في فصول يرى أنها تحتاج إلى استطراد.","vol":"1","page":338},{"text":"- ترتيب الكتاب:\nسار ابن الملقن على الترتيب المعروف لصحيح البخاري بحسب نسخته وقلما يحدث تقديم أو تأخير أو ضم أبواب، أو استحداث كتاب عن طريق قسمة كتاب أصلي، وكثيرًا ما ينبه سبط في الحاشية على ذلك، مثاله ما ذكره في \"كتاب البر والصلة\" وإنما هو قسم من كتاب الأدب، ونبَّه عليه سبط في الحاشية. وهذا لا يؤثر على سياق الشرح.\n- منهج ابن الملقن في تخريج الأحاديث والحكم عليها:\nلا يخفى أن ابن الملقن من المكثرين في التصنيف في التخريج، وأبرز كتبه في ذلك هو كتاب \"البدر المنير\" وهو هنا يشرح أصح كتاب بعد كتاب الله تعالى فلم يكن بحاجة إلى تفصيل وتطويل في تخريج أحاديث الباب، فيكتفي بذكر تخريج مسلم والأربعة له، أما في أحاديث الشرح وعند اختلاف الألفاظ فتظهر براعته في استقصاء مصادر الحديث وعلله والحكم عليها، وكثيرًا ما ينقل أحكام المتقدمين على الحديث، وأحيانا يحكم هو أو يذكر الخلاصة في ذلك بعد أن يقدم ما يؤيد كلامه.\n- تثبت ابن الملقن من النص:\nكان ابن الملقن ﵀ يتثبت في النص وقد تشتبه عليه بعض الألفاظ فيشير أنها كذلك بالأصل الذي ينقل منه، وتبعه في ذلك تلميذه سبط، ولكن هناك بعض المواضع، القليلة بالنسبة إلى حجم الكتاب، سقطت منه كلمات وربما سطر أثناء نقله من المصدر وقد نجد ذلك في عدة نُسخ -عندما يتاح ذلك في بعض","vol":"1","page":339},{"text":"المواضع- مما يدل على أن الخطأ في النقل من ابن الملقن نفسه، وبخاصة وأنه قد راجع قسما كبيرا من نُسخة سِبط، وقد أثبتنا مثل هذا السقط عندما يُخل بالمعنى، أما إذا لم يُخِل فربما يكون ذلك اختصار وتصرف من المصنف، ويرجع تقدير ذلك إلى الباحثين والمراجعين الذين قاموا بتحقيق هذِه المواضع.","vol":"1","page":340},{"text":"*<span data-type='title' id=toc-135> تاريخ بدء تأليف الكتاب ونهايته:</span>\nاستغرق تأليف هذا الكتاب أكثر من إحدى وعشرين سنة، بداية من أواخر سنة ٧٦٣ حتى أوائل سنة ٧٨٥ هـ تخللها أوقات لم يعمل فيها على الكتاب.\nقال ابن الملقن في آخر الكتاب: وكان الابتداء في هذا التأليف المبارك في أواخر ذي الحجة سنة ثلاث وستين وسبعمائة، ثم فتر العزم إلى سنة اثنتين وسبعين فشرعت فيه وكانت خاتمته قرب زوال يوم الأحد ثالث من شهر المحرم من شهور سنة خمس وثمانين وسبعمائة سوى فترات في أثناء ذلك فكتبتُ في غيره، وذلك ببهبيت من ضواحي كوم الريش ولله الحمد والمنة.\n\n*<span data-type='title' id=toc-136> مصادر المؤلف:</span>\nذكر المصنف بعض المصادر التي اعتمد عليها في آخر الكتاب، ولكنها ليست كل المصادر فهو يقول (مثل كذا) و(وغيرها)، وقد ذكر أضعافها في الشرح، وقد ينقل عن مصادر وسيطة مثل -ابن بطال- من كتب ليست عنده أو على الأقل لم ينقل منها مباشرة، وقد ذكرنا في الفهارس الكتب التي وردت في الشرح، ونذكر هنا نبذة سريعة عن مصادره التي ذكرها في آخر الكتاب، وأخرى نقل منها ورجع إليها في الشرح، وذلك بذكر اسم المؤلف وإحدى طبعات الكتاب إن أمكن:\nقال ابن الملقن:\n(واعلم أيها الناظر في هذا الكتاب أنه نخبة عمر المتقدمين والمتأخرين إلى يومنا هذا، فإني نظرت عليه جل كتب هذا الفن من كل نوع، ولنذكر من كل نوع جملة منها، فنقول:","vol":"1","page":341},{"text":"أصله ما في الكتب الستة:\n(البخاري) وهو الكتاب المشروح هنا وقد فصلنا الكلام عليه وعلى مؤلفه، وأفضل طبعاته حتى الآن الطبعة السلطانية المعتمدة على النسخة اليونينية، وقد صورت منذ سنوات مع ترقيم الأستاذ محمد فؤاد عبد الباقي عن دار طوق النجاة.\n(ومسلم) وهو الجامع الصحيح، لمؤلفه مسلم بن الحجاج النيسابوري وهو يلي كتاب البخاري في الصحة -على الراجح-.\n(وأبي داود) السنن لأبي داود السجستاني. طُبع عدة طبعات أشهرها بتحقيق: عزت عبيد الدعاس، وعادل السيد.\n(والترمذي) \"الجامع المختصر من السنن ومعرفة الصحيح والمعلول وما عليه العمل\": أو سنن الترمذي، لأبي عيسى محمد بن عيسى بن سورة الترمذي. تحقيق: أحمد محمد شاكر، ومحمد فؤاد عبد الباقي، وابراهيم عطوة عوض.\n(وابن ماجه) السنن: لمحمد بن يزيد القزويني ابن ماجة. تحقيق: محمد فؤاد عبد الباقي.\n(والنسائي) السنن الصغرى أو المجتبى: لأحمد بن شعيب بن علي النسائي. ترقيم عبد الفتاح أبو غدة. تصوير مكتب المطبوعات الإسلامية بحلب.\n(والموطأ لمالك من طرقه) الإمام مالك بن أنس، رواية يحي بن يحي الليثي -تحقيق: محمد فؤاد عبد الباقي.\n-رواية أبي مصعب الزهري- مؤسسة الرسالة بيروت -لبنان- تحقيق: بشار معروف ومحمود خليل.","vol":"1","page":342},{"text":"-رواية سويد بن سعيد- دار الغرب الإسلامي-بيروت-لبنان- تحقيق: عبد المجيد التركي.\n-رواية محمد بن حسن الشيباني - دار القلم -دمشق-سوريا (وموطأ عبد الله بن وهب) صدر قسم منه عن دار ابن الجوزي بالدمام، بتحقيق هشام الضبي.\n(ومسند الشافعي) محمد بن إدريس الشافعي، ترتيبه: لمحمد عابد السندي. تحقيق: السيد يوسف على المروزي، والسيد عزت العطار.\n(والأم) له أيضًا، أشرف على طبعه محمد زهري النجار. وطُبع أيضًا في دار السلام بالقاهرة، بتحقيق د. رفعت فوزي.\n(والبويطي) وهو المختصر المعروف.\n(والسنن من طريق الطحاوي عن المزني وعنه) السنن المأثورة، له عدة طبعات.\n(ومسند الإمام أحمد) الإمام أحمد بن حنبل، الطبعة الميمنية في ست مجلدات.\nوطبعة مؤسسة الرسالة، بتحقيق شعيب الأرنؤوط وآخرين.\n(ومسند أبي داود الطيالسي) طُبع بتحقيق د. محمد التركى، دار هجر، القاهره.\n(وعبد بن حميد) \"المنتخب من مسند عبد بن حميد\"، لعبد بن حميد، تحقيق: صبحي البدري السامرائي، ومحمود محمد خليل الصعيدي، عالم الكتب -بيروت.\n(وابن أبي شيبة) \"المصنف في الأحاديث والآثار\" لأبي بكر عبد الله بن محمد بن إبراهيم بن عثمان العبسي، ابن أبي شيبة، الطبعة الهندية،","vol":"1","page":343},{"text":"وصدر أيضًا عن مكتبة الرشد بالرياض، ودار الفاروق الحديثة بالقاهرة.\n(والحميدي) المسند للحميدي، بتحقيق حبيب الرحمن الأعظمي، المكتبة السلفية، المدينة المنورة.\n(والبزار) \"البحر الزخار\"، المعروف بمسند البزار، لأبي بكر أحمد بن عمرو بن عبد الخالق العتيكي البزار، مكتبة العلوم والحكم، المدينة المنورة.\n(وإسحاق ابن راهويه) المسند: لإسحاق بن راهويه الحنظلي المروزي. تحقيق د. عبد الغفور عبد الحق حسين البلوشي. مكتبة الإيمان، المدينة المنورة.\n(وأبي يعلى) المسند، لأبي يعلى أحمد بن علي بن المثنى الموصلي. تحقيق: حسين الأسد، دار المأمون للتراث، دمشق.\n(والحارث بن أبي أسامة) مسند الحارث بن أبي أسامة، لم يُطبع، لكن عمل الهيثمي زوائده، بغية الباحث عن زوائد مسند الحارث، طُبع بتحقيق مسعد عبد الحميد السعدني، دار الطلائع، القاهرة.\n(وأحمد بن منيع شيخ البخاري) لم يُطبع لكن زوائده موجودة في عدة كتب مثل: \"المطالب العالية في زوائد المسانيد الثمانية\" للحافظ ابن حجر، طُبع بدار الوطن، وله طبعة كبيرة عن دار العاصمة بالرياض.\n(والمنتقى لابن الجارود) طُبع مع تخريجه باسم: \"غوث المكدود بتخريج منتقى ابن الجارود\" لأبي إسحاق الحويني، دار الكتاب العربي، بيروت.\n(وصحيح أبي بكر الإسماعيلي) وهو مستخرج على صحيح البخاري، لم يُطبع، ينقل منه كثير من شُرَّاح البخاري مثل ابن الملقن","vol":"1","page":344},{"text":"وابن حجر.\n(وتاريخ البخاري: الأكبر والأوسط والأصغر)\n\"التاريخ الكبير\" لأبي عبد الله محمد بن إسماعيل البخاري\n\"التاريخ الأوسط\" صدر عن مكتبة الرشد بالرياض\n\"التاريخ الصغير\" تحقيق: محمود إبراهيم زايد، دار المعرفة، بيروت.\n(وتاريخ ابن أبي خيثمة) طُبع في دار الفاروق الحديثة بالقاهرة، بتحقيق صلاح هلل.\n(والجرح والتعديل لابن أبي حاتم) لأبي محمد عبد الرحمن بن محمد بن إدريس، مطبعة مجلس دائرة المعارف العثمانية، الهند.\n(والكامل لابن عدي) \"الكامل في ضعفاء الرجال\" لأبي أحمد عبد الله بن عدي الجرجاني، تحقيق: د. سهيل زكار، وقراءة وتدقيق يحيى مختار غزاوي، دار الفكر، بيروت.\n(والضعفاء للبخاري) الضعفاء الصغير: لمحمد بن إسماعيل البخاري. تحقيق: بوران الضناوي، عالم الكتب، بيروت.\n(والنسائي) \"الضعفاء\" للنسائي صاحب السنن، مطبوع.\n(والعقيلي) \"الضعفاء الكبير\" لأبي جعفر محمد بن عمرو بن موسى العقيلي. تحقيق د. عبد المعطي قلعجي. دار الكتب العلمية، بيروت.\n(وابن شاهين) \"الضعفاء والمجروحين\" لأبي حفص عمر بن شاهين، لم يطبع.\n(وابن حبان) \"المجروحين من المحدثين والضعفاء والمتروكين\" لأبي حاتم محمد بن حبان التيمي البستي، بتحقيق: محمود إبراهيم","vol":"1","page":345},{"text":"زايد، دار الوعي، بحلب.\n(وأبي العرب) لم أقف عليه.\n(وابن الجوزي) أبي الفرج عبد الرحمن بن علي القرشي، ابن الجوزي. له كتاب: الموضوعات، تحقيق: عبد الرحمن محمد عثمان.\nوكتاب: \"العلل المتناهية في الأحاديث الواهية\".\n(وتاريخ نيسابور للحاكم) صاحب المستدرك، لم يُطبع.\n(وبغداد للخطيب) \"تاريخ بغداد\"، لأحمد بن علي بن ثابت الخطيب البغدادي.\n(وذيله) ذيل تاريخ بغداد: لمحب الدين محمد بن محمود بن الحسن البغدادي، ابن النجار.\n(وذيل ذيله) لابن الدبيثي.\n(وتاريخ دمشق لابن عساكر) مطبوع.\n(ومستدرك الحاكم على الصحيحين) المستدرك على الصحيحين: لأبي عبد الله محمد بن عبد الله الحاكم النيسابوري.\n(وصحيح ابن خزيمة) محمد بن إسحاق بن خزيمة. تحقيق: الدكتور محمد مصطفى الأعظمي. الطبعة الأولى. المكتب الإسلامي، بيروت.\n(وصحيح ابن حبان) وسمه \"التقاسيم والأنواع\"، ترتيبه: \"الإحسان في تقريب صحيح ابن حبان\": تأليف علاء الدين علي بن بلبان الفارسي، طُبع بتحقيق: شعيب الأرناؤوط. مؤسسة الرسالة، بيروت.\n(وصحيح أبي عوانة) مستخرج على صحيح مسلم، لأبي عوانة، يعقوب بن إسحاق الإسفراييني) مطبوع.\n(والمعاجم الثلاثة للطبراني: الكبير والأوسط والأصغر)","vol":"1","page":346},{"text":"\"المعجم الكبير\": للحافظ أبي القاسم سليمان بن أحمد الطبراني. تحقيق: حمدي عبد المجيد السلفي، الدار العربية للطباعة، بغداد.\n\"المعجم الأوسط\": تحقيق: الدكتور محمود الطحان.\n\"المعجم الصغير\": مع تخريجه \"الروض الداني\". تحقيق: محمد شكور محمود الحاج أمرير.\n(وسنن البيهقي) \"السنن الكبرى\": لأبي بكر أحمد بن الحسين البيهقي، مطبعة مجلس دائرة المعارف النظامية، الهند.\n(والمعرفة له) \"معرفة السنن والآثار\": تحقيق: د. عبد المعطي قلعجي. جامعة الدراسات الإسلامية: باكستان، دار قتيبة: دمشق، دار الوعي: حلب، دار الوفاء: القاهرة.\n(والشعب أيضًا) \"شعب الإيمان\": لأبي بكر أحمد بن الحسين البيهقي. تحقيق: أبي هاجر محمد السعيد بن بسيوني زغلول. دار الكتب العلمية، بيروت.\n(وسنن أبي علي بن السكن) لم يُطبع.\n- (وأحكام عبد الحق الثلاثة: الكبرى والوسطئ والصغرى) \"الأحكام الكبرى\": لعبد الحق بن عبد الرحمن الإشبيلي: طُبع ناقصا بتحقيق حسين عكاشة.\n\"الأحكام الوسطى\": طُبع بتحقيق حمدي السلفي وصبحي السامرائي، مكتبة الرشد، الرياض.\n\"الأحكام الصغرى\"، هناك تحقيق عليه للشيخ خالد العنبري، لم أقف عليه.\n(وكلام ابن القطان على الكبرى) \"بيان الوهم والإيهام الواقعين في","vol":"1","page":347},{"text":"كتاب الأحكام\": للحافظ ابن قطان الفاسي، أبي الحسن علي بن محمد بن عبد الملك (ت ٦٢٨ هـ) دراسة وتحقيق: د. الحسين آيت سعيد. دار طيبة- السعودية.\n(وأحكام الضياء المقدسي) صاحب \"الأحاديث المختارة\"، طُبع بتحقيق الشيخ حسين عكاشة، نشر دار ماجد عسيري، جدة.\n(وابن بزيزة) \"شرح الأحكام\" لأبي محمد عبد العزيز بن إبراهيم ابن بَزِيْزة ت بعد ٦٦٠ هـ.\n(وأحكام المحب الطبري) محب الدين أحمد بن عبد الله ت ٦٩٤ هـ. مطبوع.\n(وابن الطلاع) في \"هدية العارفين\": محمد بن فرج المعروف بابن الطلاع أبو جعفر القرطبي مولى محمد بن يحيى البكري المالكي ولد سنة ٤٠٤ وتوفي سنة ٤٩٧ سبع وتسعين وأربعمائة. له أحكام النبي - ﷺ -.\n\"كتاب الأقضية\".\n(وغير ذلك) ذكر في الشرح أيضًا:\n\"أحكام القرآن\" لابن العربي أبو بكر محمد بن عبد الله، دار المعرفة، تحقيق: علي محمد البجاوي.\n\"أحكام القرآن\"، لأبي بكر أحمد بن علي الرازي الجصاص، دار إحياء التراث العربي بيروت، تحقيق: محمد الصادق قمحاوي\n\"أحكام القرآن\" للطحاوي، طُبع قسم منه بتركيا.\n\"الأحكام\" لإسماعيل بن إسحاق القاضي، الأحكام لأبي علي الطوسي، الأحكام للمجد ابن تيمية، لعله: المنتقى، الأحكام لابن العلاء، الأحكام لابن حزم.","vol":"1","page":348},{"text":"(وثقات ابن شاهين) طُبع بتحقيق د. عبد المعطي قلعجي، دار الكتب العلمية، بيروت.\n(وابن حبان) \"الثقات\": لأبي حاتم محمد بن حبان البستي. تحت مراقبة: الدكتور محمد عبد المعيد خان. مطبعة مجلس دائرة المعارف العثمانية، الهند.\n(والمختلف فيه لابن شاهين) المؤتلف والمختلف.\n(وآخرهم الكمال لعبد الغني)\n(وتهذيب الكمال للحافظ المزي) \"تهذيب الكمال في أسماء الرجال\"، لأبي الحجاج المزي، مؤسسة الرسالة، بيروت.\n(وقد هذبته بزيادات واستدركات) وهو \"إكمال تهذيب لكمال\" تقدم الكلام عليه في مؤلفات ابن الملقن.\n(ومختصرة للذهبي) وهو \"تذهيب التهذيب\"، لمحمد بن أحمد بن عثمان الذهبي. صدر عن دار الفاوق الحديثة بالقاهرة، بتحقيق مكتب الكوثر.\n(وميزانه) \"ميزان الاعتدال في نقد الرجال\": تحقيق: علي محمد البجاوي. دار المعرفة -بيروت.\n(والمغني في الضعفاء له) مطبوع بتحقيق نور الدين عتر، دار المعارف، حلب.\n(والذب عن الثقات)\n(ومن تكلم فيه وهو موثق) طُبع بتحقيق محمد شكور، مكتبة المنار، الأردن.","vol":"1","page":349},{"text":"- ومن كتب الكنى:\n(للنسائي) الكنى لأبي عبد الرحمن أحمد بن شُعيب النسائي، وصفه الذهبي في \"السير\" ١٤/ ١٣٣ بأنه كتاب حافل.\n(والدولابي) \"الكُنى والأسماء\"، لأبي بشر الدولابي، طُبع قديما في حيدر أباد عن دائرة المعارف النظامية، وله طبعة حديثة ببيروت.\n(وأبو أحمد الحاكم) \"الكنى\" لأبي أحمد الحاكم، غير مطبوع، واختصره الذهبي في المقتنى في سرد الكُنى، طُبع المقتنى بتحقيق محمد صالح عبد العزيز مراد.\n- ورجال الصحيحين:\n(للكلاباذي) \"الهداية والإرشاد في معرفة أهل الثقة والسداد\"، أو: رجال صحيح البخاري، لأبي النصر أحمد بن محمد بن الحسين. تحقيق عبد الله الليثي، دار المعرفة، بيروت.\n(وابن طاهر) \"الجمع بين رجال الصحيحين\" - لأبي الفضل محمد بن طاهر بن علي المقدسي المعروف بابن القيسراني الشيباني -ت ٥٠٧ هـ- دار الكتب العلمية- بيروت. أو أسماء رجال الصحيحين، جمع فيه: بين كتابي أبي نصر وابن منجويه وأحسن في ترتيبه على الحروف.\n(وغيرها) مثل: \"رجال البخاري\" لأبي الوليد سليمان بن خلف الباجي، طُبع بدار اللواء بالرياض بتحقيق أبي لبابة حسين.\n(والمدخل للصحيحين للحاكم) \"المدخل إلى الصحيح\" للحاكم أبي عبد الله محمد بن عبد الله بن حمدويه النيسابوري، بتحقيق الشيخ ربيع المدخلي، مكتبة الفرقان.","vol":"1","page":350},{"text":"(والأسماء المفردة للحافظ أبي بكر البردي)\n(ورجال الكتب الستة لابن نقطة) الحافظ أبي بكر محمد بن عبد الغني ابن نقطة الحنبلي، صاحب \"التقييد لمعرفة رواة السنن والمسانيد\"، و\"تكملة الإكمال\".\n(وكشف النقاب عن الأسماء والألقاب لابن الجوزي)\n(والأنساب لابن طاهر)\n(وإيضاح الشك للحافظ عبد الغني المصري)\n(وغنية الملتمس في إيضاح الملتبس للحافظ أبي بكر البغدادي) لأبي بكر أحمد بن علي بن ثابت الخطيب البغدادي.\n(وموضح أوهام الجمع والتفريق، له) طُبع بتحقيق: د. عبد المعطي أمين قلعجي- دار المعرفة- بيروت.\n(وتلخيص المتشابه في الرسم وحماية ما أشكل منه عن بوادر التصحيف والوهم، أيضًا) طُبع بتحقيق: سكينة الشهابي -طلاس- دمشق.\n(وأسماء من روى عن مالك له)\n(وكتاب الفصل للوصل المدرج في النقل، له) طُبع بتحقيق: عبد السميع محمد الأنيس -دار ابن الجوزي- الدمام ..\n- ومن كتب العلل:\n(ما أودعه أحمد) العلل ومعرفة الرجال: للإمام أحمد بن محمد بن حنبل، رواية ابنه عبد الله بن أحمد عنه، تحقيق: وصي الله محمد عباس.\nالدار السلفية، الهند. و\"العلل ومعرفة الرجال\": برواية المروذي وغيره. تحقيق: وصي الله محمد عباس. الدار السلفية، الهند.","vol":"1","page":351},{"text":"(وابن المديني) العلل: لعلي بن عبد الله بن جعفر السعدي، ابن المديني. تحقيق: محمد مصطفى الأعظمي. المكتب الإسلامي، بيروت ..\n(وابن أبي حاتم) عبد الرحمن، له عدة طبعات آخرها بتحقيق شيخنا سعد الحميد، دار المحقق، الرياض.\n(والدارقطني) العلل الواردة في الأحاديث النبوية، تحقيق الشيخ محفوظ الرحمن، دار طيبة، الرياض.\n(وابن القطان في وهمه) بيان الوهم والإيهام الواقعين في كتاب الأحكام: للحافظ ابن قطان الفاسي، أبي الحسن علي بن محمد بن عبد الملك ت ٦٢٨ هـ، دراسة وتحقيق: د. الحسين آيت سعيد. دار طيبة- الرياض.\n(وابن الجوزي في عللهم) العلل المتناهية في الأحاديث الواهية: لأبي الفرج عبد الرحمن بن علي، ابن الجوزي القرشي. تحقيق: خليل الميس. الطبعة الأولى (١٤٠٣ هـ.) دار الكتب العلمية، بيروت.\nقال ابن مهدي الحافظ: لأن أعرف علة حديث أحب إلي من أن أكتب عشرين حديثًا ليس عندي.\n- ومن كتب المراسيل:\n(ما أودعه أبو داود) \"المراسيل\": لأبي داود. تحقيق: شعيب الأرناؤوط -مؤسسة الرساله- بيروت.\n(وابن أبي حاتم) \"المراسيل\" لأبي محمد عبد الرحمن بن أبي حاتم- ت ٣٢٧ هـ. تحقيق: شكر الله بن نعمة الله قوجاني- مؤسسة الرسالة.","vol":"1","page":352},{"text":"(وابن بدر الموصلي وغيرهم).\n- ومن كتب الموضوعات:\n(ما أودعه ابن طاهر)\n(والجوزقاني) \"الأباطيل والمناكير والصحاح والمشاهير\" للحسين بن إبراهيم، الجوزقاني. تحقيق: عبد الرحمن عبد الجبار الفريوائي- الطبعة الثالثة (١٤١٥ هـ) دار الصميعي- الرياض.\n(وابن الجوزي) \"الموضوعات\": لأبي الفرج عبد الرحمن بن علي القرشي، ابن الجوزي. تحقيق: د. نور الدين بن شكري بن علي- الطبعة الأولى (١٤١٨ هـ). أضواء السلف- الرياض.\n(والصغاني) لم يُطبع.\n(وابن بدر الموصلي في موضوعاتهم).\n- ومن كتب الصحابة:\n(كتاب أبي نعيم) \"معرفة الصحابة\": لأبي نعيم أحمد بن عبد الله بن أحمد الأصبهاني، تحقيق عادل العزازي، دار الوطن، الرياض.\n(وأبي موسى) لم يُطبع.\n(وابن عبد البر) \"الإستيعاب في معرفة الأصحاب\": لأبي عمر يوسف بن عبد الله بن محمد القرطبي، ابن عبد البر، تحقيق: علي محمد البجاوي. مكتبة نهضة مصر، القاهرة.\n(وابن قانع في معجمه) \"معجم الصحابة\" لأبي الحسين عبد الباقي بن قانع (٢٦٥ - ٣٥١ هـ). بتعليق: أبي عبد الرحمن صلاح بن سالم المصراتي. مكتبة الغرباء الأثرية، المدينة المنورة.\n(والعسكري)","vol":"1","page":353},{"text":"(وأسد الغابة لابن الأثير) أسد الغابة في معرفة الصحابة: لعز الدين أبي الحسن علي بن محمد الجزري، ابن الأثير، تحقيق: محمد إبراهيم البنا، ومحمد أحمد عاشور، ومحمد عبد الوهاب فايد. دار الشعب، القاهرة.\n(ولخصه الذهبي في معجمه، وفيه إعواز).\n- ومن كتب الأطراف:\n(أطراف خلف) \"أطراف الصحيحين\" لخلف بن محمد بن علي بن حمدون الواسطي، ت بعد ٤٠٠ هـ\n(وأبي مسعود) \"أطراف الصحيحين\": لإبراهيم بن محمد بن عُبيد ت ٤٠١ هـ.\n(وابن عساكر) هو: أبو القاسم علي بن أبي محمد الحسن الدمشقي صاحب \"تاريخ دمشق\"، وكتابه هو \"الإشراف على معرفة الأطراف\".\n(وابن طاهر) \"أطراف الكتب الستة\" لشمس الدين أبي الفضل محمد بن طاهر المقدسي المعروف بابن القيسراني، ت ٥٠٧ هـ\n(وأطراف المزي الجامعة) وهو: \"تحفة الأشراف لمعرفة الأطراف\"- جمال الدين أبو الحجاج يوسف المزي- المكتب الإسلامي- بيروت- لبنان، والدار القيمة- بهيوندي- بمباي- الهند- تحقيق: عبد الصمد شرف الدين.- ومن كتب الخلافيات الحديثة:\n(خلافيات البيهقي) طُبع أجزاء منه في دار الصميعي بالرياض.\n(وابن الجوزي) \"التحقيق في أحاديث الخلاف\"، لأبي الفرج عبد الرحمن بن علي بن الجوزي البغدادي الحنبلي، طُبع عدة طبعات منها: دار الفاروق الحديثة بالقاهرة، ودار أضواء السلف بالرياض.","vol":"1","page":354},{"text":"(والمحلى لابن حزم ولنا معه مناقشات) لأبي محمد علي بن أحمد بن سعيد بن حزم، تحقيق لجنة إحياء التراث العربي.\n(ولابن عبد الحق) هو اَختصار لكتاب ابن الجوزي السابق، للبرهان إبراهيم بن علي بن عبد الحق الدمشقي، المتوفى سنة ٧٤٤ هـ.\n(ولابن معوز أيضًا).\n- ومن كتب الأمالي:\n(أمالي ابن السمعاني)\n(وأمالي ابن منده) هو: أبو عبد الله محمد بن إسحاق بن يحيى بن منده، ت ٣٩٥ هـ\n(وأمالي ابن عساكر).\n- ومن كتب الناسخ والمنسوخ:\n(ما أودعه الشافعي في اختلاف الحديث)\n(والأثرم) \"ناسخ الحديث ومنسوخه\" لأبي بكر أحمد بن محمد بن هانئ الأثرم- ت ٢٦٠ هـ. تحقيق: عبد الله بن حمد المنصور.\n(والحازمي) وهو: \"الاعتبار في الناسخ والمنسوخ من الآثار\" لأبي بكر محمد بن موسى الحازمي. تحقيق: زكريا عميرات- الطبعة الأولى- ١٤١٦ هـ- دار الكتب العلمية- بيروت.\n(وابن شاهين) \"ناسخ الحديث ومنسوخه\" تحقيق سمير الزهيري، مكتبة المنار بالأردن.\n(وابن الجوزي في تواليفهم) وهو \"إخبار أهل الرسوخ في الفقه والحديث بمقدار المنسوخ من الحديث\" لجمال الدين أبي الفرج عبد الرحمن بن علي بن الجوزي، طُبع بتحقيق علي رضا- دار المأمون","vol":"1","page":355},{"text":"للتراث، واختصره مؤلفه باسم \"إعلام العالم بعد رسوخه بحقائق ناسخ الحديث ومنسوخه\" طُبع بتحقيق: د. أحمد بن عبد الله العماري الزهراني، دار ابن الجوزي، بيروت.\nونقل أيضًا من \"الناسخ والمنسوخ في كتاب الله -﷿- واختلاف العلماء في ذلك\": لأبي جعفر أحمد بن محمد بن إسماعيل النحاس، طُبع بتحقيق د. سليمان بن إبراهيم اللاحم. مؤسسة الرسالة، بيروت.\n- (ومن كتب المبهمات):\n(ما أودعه الخطيب) \"الأسماء المبهمة في الأنباء المحكمة\" لأبي بكر أحمد بن علي بن ثابت الخطيب البغدادي. تحقيق: د/ عز الدين علي السيد. مكتبة الخانجي- القاهرة\n(وابن بشكوال) \"غوامض لأسماء الواقعة في متون الأحاديث المسندة\" لأبي القاسم خلف بن عبد الملك بن بشكوال. ت ٥٧٨ هـ، تحقيق د. عز الدين علي السيد، محمد كمال الدين، عالم الكتب، بيروت.\n(وابن طاهر)\n(وابن باطيش)\n(وما أودعه النووي في مختصر الخطيب)\n(وابن الجوزي في آخر معجمه).\n- (ومن كتب اللغات والغريب):\n(غريب أبي عبيد) \"غريب الحديث\": لأبي عبيد القاسم بن سلام الهروي. تحت مراقبة محمد معيد خان. مطبعة مجلس دائرة المعارف العثمانية، الهند.","vol":"1","page":356},{"text":"(وأبي عبيدة، وجمعه في أربعين سنة)\n(والحربي صاحب الإمام أحمد) \"غريب الحديث\" لأبي إسحاق إبراهيم بن إسحاق الحربي، ت ٢٨٥ هـ، تحقيق د. سليمان العابد، جامعة أم القرى، مكة المكرمة.\n(والزمخشري في الفائق) \"الفائق في غريب الحديث\": للزمخشري -تحقيق: علي محمد البجاوي ومحمد أبي الفضل إبراهيم- الطبعة الثانية- عيسى البابي الحلبي وشركاه.\n(والهروي في غريبيه) \"الغريبين في القرآن والحديث\" مطبوع في الهند. وله طبعة عن مكتبة نزار الباز بكة المكرمة.\n(وابن الأثير في نهايته وجامعه) \"النهاية في غريب الحديث والأثر\": لمجد الدين المبارك بن محمد الجزري ابن الأثير. تحقيق: طاهر أحمد الزاوي ومحمود الطناحي -دار إحياء التراث العربي.\n(وابن الجوزي) \"غريب الحديث\" مطبوع.\n(والمحكم) \"المحكم والمحيط الأعظم\" لابن سيده. تحقيق: عبد الفتاح السيد سليم، د. فيصل الحفيان، نشر معهد المخطوطات العربية بالقاهرة.\n(والمخصص لابن سيده) طُبع بدار إحياء التراث العربي -بيروت- لبنان.\n(والصحاح) \"الصحاح تاج اللغة وصحاح العربية\"- إسماعيل بن محمد الجوهري- تحقيق: أحمد عبد الغفور عطار.\n(والعباب) \"العباب الزاخر واللباب الفاخر\" الحسن بن محمد بن الحسين الصاغاني، تحقيق محمد حسن آل ياسين، دار الرشيد، بغداد.","vol":"1","page":357},{"text":"(والتهذيب) \"تهذيب اللغة\"-الأزهري- دار المعرفة- بيروت- لبنان- تحقيق: د/ رياض زكي قاسم.\n(والواعي) في \"هدية العارفين\": \"عدة الداعي وعمدة الواعي\" للكلاعي: أحمد بن حسن بن علي الكلاعي البلنسي المالقي أبو جعفر بابن الزيات خطيب جامع بلش ولد سنة ٦٥٩ وتوفي سنة ٧٣٠، وقيل ٧٢٨، ولم أقف على غيره بهذا الاسم.\n(والجامع) للقزار، لم يطبع.\n(وغير ذلك): \"المجموع المغيث في غريبي القرآن والحديث\" للإمام الحافظ موسى محمد بن أبي بكر بن أبي عيسى المديني الأصبهاني. تحقيق: عبد الكريم العزباوي -مركز البحث العلمي وإحياء التراث الإسلامي.\n\"غريب الحديث\": لأبي سليمان حمد بن محمد، الخطابي.\nتحقيق: عبد الكريم بن إبراهيم العزباوي -دار الفكر- دمشق.\n\"البيان في غريب إعراب القرآن\" -أبو البركات عبد الرحمن بن محمد بن الأنباري- دار الكاتب العربي- القاهرة- تحقيق: طه عبد الحميد طه.\n(والمجمل) \"مجمل اللغة\"- أحمد بن فارس- مؤسسة الرسالة- بيروت لبنان- الطبعة الثانية (١٤٠٦ هـ- ١٩٨٦ م) تحقيق: زهير عبد المحسن سلطان.\n(والزاهر) في غريب ألفاظ الفقه الشافعي، مطبوع.\n(والجمهرة لابن دريد) \"جمهرة اللغة\" لأبي بكر محمد بن الحسن بن دريد. تحقيق: د. رمزي منير بعلبكي- دار العلم للملايين-","vol":"1","page":358},{"text":"بيروت- لبنان.\n(وعياض في مشارقه) \"مشارق الأنوار على صحاح الآثار\" للقاضي عياض المكتبة العتيقة- تونس، ودار التراث- القاهرة.\n(وتلاه ابن قرقول في مطالعه) وهو كتاب نفيس سيصدر إن شاء الله قريبا عن دار الفلاح.\n(والخطابي في تصحيفه) \"تصحيفات المحدثين\"\n(والصولي)\n(والعسكري) \"تصحيفات المحدثين\" لأبي أحمد الحسن بن عبد الله بن سعيد العسكري- ت ٣٨٢ هـ. تحقيق: محمود أحمد ميرة، المطبعة العربية الحديثة.\n(والمطرزي).\n- (ومن كتب شروحه):\n(القزاز) وهو الجامع وهو شرح لغريب الصحيح.\n(والخطابي) \"أعلام الحديث\" للإمام أبي سليمان حمد بن محمد الخطابي. تحقيق: د. محمد بن سعيد بن عبد الرحمن آل سعود- معهد البحوث العلمية- مكة المكرمة.\n(والمهلب) ابن أبي صفرة. أكثر هو وابن حجر في النقل منه، ولم يُطبع.\n(وابن بطال) \"شرح صحيح البخاري\" لأبي الحسن علي بن خلف، ابن بطال- ضبط نصه: أبو تميم ياسر بن إبراهيم- مكتبة الرشد- الرياض.\n(وابن التين) لم يُطبع ونقل منه المصنف، وابن حجر كثيرا.","vol":"1","page":359},{"text":"(ومن المتأخرين: شيخنا قطب الدين عبد الكريم في ستة عشر سفرا) الحلبي الحنبلي، توفي سنة ٧٣٥ هـ، وهو إلى نصفه كما في \"كشف الظنون\".\n(وبعده علاء الدين مغلطاي في تسعة عشر سفرًا صغار).\n(وشرحنا هذا خلاصة الكل مع زيادات مهمات وتحقيقات) وهو كما قال.\n- ومن شروح الحديث:\n(المازري) \"المعلم بفوائد مسلم\" للإمام أبي عبد الله محمد بن علي المازري. تحقيق: متولي خليل عوض الله وموسى السيد شريف- المجلس الأعلى للشئون الإسلامية- القاهرة.\n(وعياض) \"إكمال المعلم بفوائد مسلم\" -للقاضي عياض. تحقيق: د. يحيى إسماعيل- دار الوفاء- القاهرة، مكتبة الرشد- الرياض.\n(والقرطبي) \"المفهم لما أشكل من تلخيص كتاب مسلم\" لأبي العباس القرطبي. تحقيق: محيي الدين ديب مستو ويوسف علي بديوي وأحمد محمد السيد ومحمود إبراهيم بزال -دار ابن كثير- ودار الكلم الطيب- بيروت.\n(والنووي) \"شرح صحيح مسلم\"- لأبي زكريا يحيى بن شرف النووي- دار الريان للتراث- مصر.\n(وشرح سنن أبي داود للخطابي) \"أعلام الحديث\" للإمام أبي سليمان حمد بن محمد الخطابي. تحقيق: د. محمد بن سعيد بن عبد الرحمن آل سعود- معهد البحوث العلمية- مكة.\n(والجوامع للزكي عبد العظيم) لعله \"مختصر سنن أبي داود\": لعبد","vol":"1","page":360},{"text":"العظيم بن عبد القوي المنذري. تحقيق: أحمد محمد شاكر، ومحمد حامد الفقي- مكتبة أنصار السنة المحمدية.\n(وشرح مسند الإمام الشافعي لابن الأثير) مطبوع بمكتبة الرشد بتحقيق الشيخ أحمد سليمان.\n(والرافعي) طُبع بتحقيق وائل بكر زهران، دار الفلاح للبحث العلمي بالفيوم، نشر وزارة الأوقاف القطرية.\n(ومن كتب أسماء الأماكن):\n(ما أودعه الوزير أبو عبيد البكري في معجم ما استعجم من أسماء البلدان) \"معجم ما استعجم من أسماء البلاد والمواضع\" - عبد الله بن عبد العزيز البكري- دار عالم الكتب- بيروت- لبنان- تحقيق: مصطفى السقا\n(ثم الحازمي في مختلفة ومؤتلفه).\n- (ومن كتب الخلاف):\n(تهذيب ابن جرير) \"تهذيب الآثار\" لأبي جعفر محمد بن جرير الطبري: طُبع أكثره بتحقيق: محمود شاكر- مطبعة المدني- القاهرة.\nو\"الجزء المفقود منه\": بتحقيق: علي رضا بن عبد الله بن علي رضا- دار المأمون للتراث- دمشق.\n(وكتب ابن المنذر: الأوسط) \"الأوسط في السنن والإجماع والاختلاف\" لأبي بكر محمد بن إبراهيم النيسابوري، ابن المنذر.\nطُبعت أجزاء منه بتحقيق: الدكتور صغير أحمد بن محمد حنيف- دار طيبة- الرياض. وسيصدر إن شاء الله عن دار الفلاح بتحقيق الموجود من المخطوط كله، والذي ينقصه الصوم والزكاة.","vol":"1","page":361},{"text":"(والإشراف) \"الإشراف على مذاهب أهل العلم\"- ابن المنذر- دار الفكر- بيروت- لبنان- تحقيق: عبد الله عمر البارودي.\n(وغير ذلك).\n- (ومن كتب الطبقات):\n(مسلم) \"الطبقات\" لمسلم بن الحجاج صاحب \"الصحيح\" صدر عن دار الهجرة بالخبر.\n(وابن سعد) \"الطبقات الكبرى\" لمحمد بن سعد كاتب الواقدي- دار صادر- بيروت- لبنان.\n- (وكتب السير والمغازي):\n(كابن إسحاق) \"السيرة النبوية\"\n(والواقدي) \"المغازي\" مطبوع.\n(وغيرهما)\n(وما يتعلق بها من ضبط كالسهيلي وغيره) \"الروض الأنف في شرح السيرة النبوية\" لابن هشام: لعبد الرحمن بن الخطيب السهيلي. تحقيق: طه عبد الرؤوف سعد.\n- (وكتب المؤتلف):\n(لعبد الغني)\n(والدارقطني) \"المؤتلف والمختلف\": لأبي الحسن علي بن عمر البغدادي، الدارقطني. تحقيق: الدكتور موفق بن عبد الله بن عبد القادر. دار الغرب الإسلامي، بيروت.\n(والخطيب) \"المتفق والمفترق\": للخطيب البغدادي، تحقيق: محمد صادق آيدان الحامدي. دار القادري، دمشق وبيروت.","vol":"1","page":362},{"text":"(وابن ماكولا) وهو\"الإكمال\"، مطبوع.\n(وابن نقطة)\n(وابن سليم وغيرهم).\n- وكتب الأنساب:\n(الرشاطي)\n(والسمعاني) مطبوع.\n(وابن الأثير) \"اللباب في تهذيب الأنساب\" مطبوع.\n- (ومن كتب أخرى):\n(كمعجم أبي يعلى الموصلي) أحمد بن علي بن المثنى الموصلي.\nتحقيق: حسين سليم أسد الداراني. دار المأمون للتراث، بيروت.\n(وجامع المسانيد لابن الجوزي) مطبوع.\n(وبقي النقل له)\n(وتحريم الوطء في الدبر له)\n(والأشربة لأحمد) مطبوع.\n(والحلية لأبي نعيم) \"حلية الأولياء وطبقات الأصفياء\": لأبي نعيم أحمد بن عبد الله الأصبهاني. مطبوع.\n(والأمثال للرامهرمزي) مطبوع.\n(وعلوم الحديث للحاكم) معرفة علوم الحديث، لأبي عبد الله بن عبد الله الحاكم النيسابوري، طُبع كاملا بتحقيق السلوم.\n(ثم ابن الصلاح) علوم الحديث: لأبي عمرو عثمان بن عبد الرحمن، ابن الصلاح الشهرزوري. تحقيق: نور الدين عتر. دار الفكر، دمشق.","vol":"1","page":363},{"text":"(وما زدته عليها) في كتابه: \"المقنع\" مطبوع عن دار فواز، بتحقيق عبد الله الجديع.\n- (وكتب ابن دحية) أبو مجد الدين أبو الخطاب عمر بن حسن بن علي بن الجميل، ت ٦٣٣:\n(العلم المشهور) \"العلم المشهور في فضائل الأيام والشهور\"\n(والآيات البينات) \"الآيات البينات في ذكر ما في أعضاء النبي - ﷺ - من المعجزات\"\n(وشرح مرج البحرين) \"مرج البحرين في فوائد المشرقين والمغربين. المستوفى في أسماء المصطفى\"\n(والتنوير) \"التنوير في مولد السراج المنير\"\n(وغيرهما)\n- (وأما أجزاؤه فلا تنحصر)\n- (وكذا كتب الفقه) وقد ذكرناها كلها في فهارس المؤلفات الموجودة في الشرح، لكن لم نفصل فيها لكثرتها.","vol":"1","page":364},{"text":"<span data-type='title' id=toc-137>أهمية الكتاب</span>\nوكتاب \"التوضيح\" له أهمية كبيرة في بابه وتبرز لنا أهميته في النواحي الآتية:\n١ - أنه يتعلق بشرح الحديث النبوي.\n٢ - أن موضوعه أصح كتاب بعد كتاب الله.\n٣ - الأحكام لا يجوز أن تثبت إلا بالأحاديث الصحيحة.\n٤ - يعد كتاب \"التوضيح\" موسوعة شاملة لكثير من العلوم الشرعية مرتبة على أحاديث البخاري: الحديث رواية ودراية، الغريب، الفقه، القواعد الفقهية، أصول الفقه، العقيدة. وغير ذلك.\n٥ - أنه من أكبر شروح صحيح البخاري وهو أصح كتاب بعد كتاب الله تعالى.\n٦ - مكانة مؤلف التي بوأته لينال مكانة علمية عظيمة ويشهد لذلك كتبه المطبوعة وعلى رأسها: \"البدر المنير\"، \"الإعلام\".\n٧ - أن هذا الشرح يعتبر أصل لكثير من الشروح المعاصرة أو التالية له، فلا تجد شارحا للحديث إلا وقد استفاد من هذا الشرح وإن لم يصرح، وقد نقل منه ابن حجر في \"فتح الباري\" مصرح باسمه أحيانًا، وأحيانًا أخرى يقول شيخنا -ويقصد به ابن الملقن-، وأيضًا \"عمدة القاري\" كثيرًا ما نقل منه.","vol":"1","page":365},{"text":"٨ - ومما يميز كتاب \"التوضيح\" أن مصنفه -﵀- كان يجتهد في جمع وترتيب شرحه للحديث، فقد بقى المؤلف زمنًا في تأليف الكتاب يعلق الفوائد اللغوية والفقهية والحديثية ويجمع متفرقها.\n٩ - احتفظ لنا هذا الكتاب بنصوص وفوائد علمية ونقولات هامة فقد أصولها أو لم تُطبع، منها ما هو في الحديث أو الرجال أو اللغة أو غير ذلك.\nوإليك بعض الأمثلة على ذلك:\n- \"شرح البخاري للمهلب بن أبي صفرة، وكذا شرح مغلطاي، وابن التين، وغيرهم من الشُراح.\n- \"جامع القزاز\"\n- \"الصحاح\" لابن السكن.\n- \"الدلائل\" للسرقسطي.\n- \"الأمالي\" لابن منده.\n- \"كتاب البسملة\" لأبي محمد المقدسي.\n- \"الأمالى الشارحه لمفردات الفاتحة\" للرافعي.\n- \"الموعب\" للتباني.\n- \"كشف النقاب عن الأسماء والألقاب\" لابن الجوزي.\n- \"أحكام ابن الطلاع\".\n- \"مطالع الأنوار على صحاح الآثار\" لابن قرقول.\n-\"الواعى\" للكلاعي.\n- \"شرح التنبيه\" للشيخ نجم الدين البالسي.\n- \"مسند ابن منيع\".","vol":"1","page":366},{"text":"- العديد من مؤلفات ابن الملقن نفسه التي لم تطبع، مثل \"الإشارات\"، و\"الإيضاح\"، و\"شرح المنهاج\" وغيرها.\n١٠ - اشتمل االكتاب على العديد من القواعد والفوائد الحديثية، والإجماعات، والأصول، واللغة، والقراءات. ومقدمته نافعة جدًا في علوم الحديث.\n- بعض مآخذ العلماء على الكتاب:\nوهناك بعض المآخذ على كتاب \"التوضيح\" إلا أن هذا لا ينقص من قيمة الكتاب ولا من قدره، وتتمثل هذِه المآخذ فيما يلي:\n١ - إن ابن الملقن ﵀ أحيانًا ينقل نصوصًا من كلام العلماء ولا ينسبها إليهم.\n٢ - وهمه في عزو الحديث أحيانَا أو في تراجم بعض الرواة.\n٣ - قد يعتمد في العزو أحيانًا على مصادر وسيطة دون الرجوع إلى الأصل.\n- الحافظ ابن حجر:\nانتقد الحافظ هذا الشرح بأنه مفيد في أوله ضعيف في آخره.\nوهذا القول غير دقيق كما هو واضح من الكتاب، بل نبه ابن الملقن أن هذا العيب في بعض شروح البخاري، فقال عند شرحه لباب فِي القَدَرِ حديث رقم ٦٥٩٤ وما بعده: (استروح بعض شيوخنا من شراحه فقال: أبوابه كلها تقدمت ولم يزد، ثم انتقل إلى الإيمان والقدر، وهذا كما فعل في الأدب إلى الاستئذان حيث تفرد في نحو أربع ورقات بخطه، وهو في كتاب البخاري نفسه ثلاث وعشرون ورقة، وقد شرحناه بحمد الله في نحو نصف جزء كما سلف.","vol":"1","page":367},{"text":"وما خاب المثل: تسمع بالمعيدي خير من أن تراه، وعلى تقدير سبقها، فتراجم البخاري وفقهه في أبوابه وصناعته في إسناده، أين تذهب؟ وللحروب رجال، فمن يتصدى لهذا الكتاب الجليل، ويعمل فيه هذا العمل القليل، في كثير مع عدم التحرير والتصحيف والتحريف والتكرار والنقص والتقليد والتقديم والتأخير؟! والله المستعان.)\nوعلق سبط ابن العجمي على هذا الكلام قائلا:\nأظن بل أجزم أنه أراد به شيخه الحافظ علاء الدين مغلطاي، ولم يرد الحافظ قطب الدين عبد الكريم الحلبي، وذلك لأن قطب الدين أجازه فقط ولم يقرأ عليه، وانتفع به، بخلاف مغلطاي فإنه قرأ عليه وانتفع به، وقد قرأ عليه قطعة من شرحه لهذا الكتاب من أوائله كما رأيت، وفي آخر كلام شيخنا ما يريد إلى ما ذكرته، وذلك قطب الدين شرحه مسودة لم يبيضه، وما أظن شيخنا وقف عليه كله، وقد رأيت عنده بخط قطب الدين وهو خط غلق، وقطب توفي سنة أربع وثلاثين بل خمس وثلاثين في سلخ رجب، وكان شيخنا إذ ذاك له عشر سنين وزيادة، وأخبرني أنه عرض عليه \"العمدة\" لعبد الغني وأجازه، ورأيت خطه معه عليها، والعرض في سنة أربع وثلاثين وستمائة، والله أعلم، وقد قال ابن رافع في \"معجم شيوخه\" أنه كتب قطعة كبيرة من شرح البخاري، فصريح هذا أنه لم يكمل شرحه يعني: الشيخ قطب الدين.","vol":"1","page":368},{"text":"<span data-type='title' id=toc-138>وصف المخطوطات</span>\nاعتمدنا في تحقيق الكتاب على نسخ خطية أهمها وأتمها نسخة سبط ابن العجمي تلميذ المصنف، وقد أضاف عليها كثير من التعليقات والحواشي.\n\n*<span data-type='title' id=toc-139> النسخة الأولى:</span>\nنسخة سبط بن العجمي:\nوهي النسخة التي كانت في المكتبة العثمانية بحلب ثم نقلت إلى مكتبة الأسد بدمشق وهو أربع مجلدات ضخام:\n- المجلد الأول:\nويبدأ بحديث (٧٤) من الصحيح ويبدو أن القطعة الأولى من مقدمة المصنف حتى هذا الحديث قد فُقدت ويبدأ هذا المجلد بقوله:\nوقوله: ﴿هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ﴾ [الكهف: ٦٦] الآية: حدثنا محمد بن غرير الزهري قال .. وهو في باب ما ذكر في ذهاب موسى -﵇- في البحر إلى الخضر من كتاب العلم.\nوينتهي بشرح آخر كتاب في الصلاة وهو حديث رقم (١٢٣٦) وفي آخره ما يلي: آخر كتاب الصلاة ويتلوه في الجزء الثاني كتاب الجنائز.\nثم قال سبط بخطه أيضًا:","vol":"1","page":369},{"text":"فرغ من تعليقه بدار السنة الكاملية بالقاهرة في مدة آخرها منتصف شعبان الكريم من سنة خمس وثمانين وسبعمائة إبراهيم بن محمد بن خليل ابن العجمي الحلبي الحمد لله وحده وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم، وحسبنا الله ونعم الوكيل ولا حول ولا قوة إلا بالله العلي العظيم.\nوعلى يمين هذِه الكتابة بخط مغاير يبدو أنه خط ابن الملقن:\nثم بلغ في الثاني بعد المائة قراءة علي ومقابلة بأصلي نفعه الله به وإياي كتبه مؤلفه غفر الله له.\nوهذا الجزء كما هو واضح قرأه سبط على شيخه ابن الملقن في مجالس عددها مائة واثنان مجلسًا وفي نهاية كل مجلس يحدد موضع البلاع ويكتب ذلك ابن الملقن بنفسه.\nوهذا المجلد يقع في ٢٨٧ لوحة برقم ١٤٨٤٧ في مصورة المكتبة المركزية بجامعة أم القرى، وله مصورة بمكتبة جامعة الملك سعود بالرياض رقم (١٠٤٢/ ص) والجامعة الإسلامية رقم (٣٣٢٧/ ١) وهي بخط دقيق تتراوح أسطرها ما بين ٣٩ إلى ٤١ سطرًا.\n- المجلد الثاني:\nويبدأ بكتاب الجنائز من حديث رقم (١٢٣٧) وينتهي بحديث (٢٧٨١) وهو آخر كتاب الوصايا. ويقع في ٤١٩ لو حة ويحمل رقم ١٤٨٤٨ في مصورات المكتبة المركزية بجامعة أم القرى. وأرقامه من ٢٦١٢ حتى ٢٦١٨ بالجامعة الإسلامية بالمدينة المنورة تبدأ بقوله: بسم الله الرحمن الرحيم رب يسر وأعن كتاب الجنائز هي بفتح الجيم .... وتنتهي بقول سبط فرغ من تعليقه من خط مؤلفه أحسن الله إليه","vol":"1","page":370},{"text":"دنيا وآخرة في عَجز جُمادى الأولى من شهور سنة ست وثمانين وسبعمائة بالقاهرة بدار السنة الكاملية رحم الله واقفها إبراهيم بن خليل الحلبي سبط ابن العجمي عفا الله تعالى عنه وعن والديه وعن المسلمين بمنه ويمنه وكرمه.\nالحمد لله وحده وصلى الله على سيدنا محمد نبي الرحمة وعلى آله وصحبه وسلم تسليما كثيرًا وحسبنا الله ونعم الوكيل.\nثم قال: يتلوه كتاب الجهاد وبجانب هذا الكلام يسارًا بخط ابن الملقن: ثم بلغ في التاسع بعد الثمانين كتبه مؤلفه غفر الله له.\nوكما هو واضح أن المؤلف سمع قراءة سبط في مجالس عددها تسع وثمانون مجلسًا ودون بخطه موضع نهاية كل مجلس.\nوكتب على طرة هذا المجلد: الجزء الثاني من التوضيح لشرح الجامع الصحيح تأليف فقير رحمة ربه عمر بن علي بن أحمد الأنصاري الشافعي لطف الله به.\nوكتب على يمين هذا العنوان الحمد لله وحده قد انتظم هذا السفر المبارك والذي قبله واللذان بعده في ملك العبد الفقير إبراهيم بن محمد النجسي الحلبي .. نفع الله به ولطف به وغفر له ولوالديه ولجميع المسلمين.\nوعلى شماله بخط سبط: ملك إبراهيم بن محمد بن خليل الحلبي سبط ابن العجمي وهو كاتبه هو والجزء قبله واثنين بعده.\n- المجلد الثالث:\nوفيه شرح الأحاديث من رقم ٢٧٨٢ وهو أول كتاب الجهاد حتى آخر الحديث رقم ٥٣١٧ وهو نهاية كتاب الطلاق في ترتيب رواية","vol":"1","page":371},{"text":"المصنف، ويقع في ٤١٠ لوحة، وله مصورة في جامعة الملك سعود بالرياض رقم (١٠٤٢/ ص) ورقمه في مكتبة الجامعة الإسلامية (٣٣٢٧/ ٣) ومكتوب على طرة المجلد: الجزء الثالث من شرح البخاري للشيخ الإمام العالم العلامة شيخ الإسلام شيخ الشافعية سراج الدين أبي حفص عمر بن أبي علي الأنصاري، واللوحة الأولى تبدأ بقوله: بسم الله الرحمن الرحيم رب يسر وأعن.\nبسم الله الرحمن الرحيم كتاب الجهاد والسير الجهاد لغة أصلة الجهد ..\n- المجلد الرابع:\nويقع فيه شرح الأحاديث من رقم ٥٣١٨ من أول كتاب العدة حتى رقم ٧٥٦٣ من كتاب التوحيد وهو آخر حديث في الصحيح ويقع في ٤٤٣ لوحة وصورته في الجامعة الإسلامية رقم (٣٣٢٧/ ٤)، وفي جامعة الملك سعود رقم (١٠٤٢/ ص) وأوله: بسم الله الرحمن الرحيم رب يسر وأعن: كتاب العدة باب قول الله تعالى: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ﴾\nوآخره مكتوب: وأسأل الله أن يجعل سعينا في ذلك مشكورًا، وأن يلقى حبرةً وسرورًا، ولا يجعله ممن وكله إلى نفسه وأهمله إلى رمسه.\nوكان الآبتداء في هذا التأليف المبارك في أواخر ذي الحجة سنة ثلاث وستين وسبعمائة، ثم فتر العزم إلى سنة اثنتين وسبعين، فشرعتُ فيه، وكانت خاتمته قرب زوال يوم الأحد ثالث وعشرين المحرم من شهور سنة خمس وثمانين وسبعمائة سوى فترات حصلت في أثناء ذلك، فكتبت في غيره، وذلك ببهيت من ضواحي كوم","vol":"1","page":372},{"text":"الريش، ولله الحمد والمنة.\nوكتب مؤلفه عمر بن علي بن أحمد بن محمد الأنصاري الشافعي، حامدًا مصليًا ومسلمًا إلى يوم الدين، حسبنا الله ونعم الوكيل ولا حول ولا قوة إلا بالله العلي العظيم.\nفرغ من تعليقه في مدة آخرها عجز ذي القعدة الحرام من سنة إحدى وعشرين وثمانمائة بالشرفية، بحلبَ إبراهيم بن محمد بن خليل سبط بن العجمي الحلبي، عفا الله عنهم بِمَنِّه وكرمه، وكنتُ قديمًا كتبت النصف الأول من هذا المؤلَّف، وقرأته على شيخنا العلامة الحافظ سراج الدين أبي حفص عمر المؤلف بالقاهرة، ثم كتبت هذا النصف الثاني من نسختين سقيمتين إحداهما من الجهاد إلى باب صفة النبي - ﷺ -، ثم من المغازي إلى أثناء الفرائض من نسخة ثانية من باب صفة النبي - ﷺ - إلى المغازي، ومن أثناء الفرائض إلى آخر الكتاب، ولله الحمد، وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم، وحسبنا الله ونعم الوكيل، ولا حول ولا قوة إلا بالله العلي العظيم.","vol":"1","page":373},{"text":"*<span data-type='title' id=toc-140> أهم الملاحظات على هذِه النسخة:</span>\nمن الملاحظ على هذِه النسخة أن قيمة المجلد الأول والثاني منها تختلف عن المجلد الثالث والرابع ويلاحظ على الأول والثاني ما يلي:\n* أولًا:\nهذِه النسخة قُرئت على المؤلف وكتبت في حياته وقوبلت على نسخته التي هي أصله، ويدل على ذلك أمور:\n١ - ما كتب في هوامش هذين المجلدين وفي نهايتهما من بلاغات بخط المؤلف وقد بلغت مجالس المجلد الأول مائة واثنين مجلسًا في نهاية كل مجلس يوقع المؤلف بخطه بما يدل على سماعه ومقابلته بأصله.\nوبلغت مجالس المجلد الثاني تسعة وثمانين مجلسًا، وكتب أيضًا عند نهاية كل مجلس ما يدل على بلوغه.\n٢ - مما يدل أيضًا على مقابلة هذِه النسخة على أصل المؤلف وجود حواش في المجلد الأول والثاني تدل على تجزئة المصنف؛ فمثلًا تجده في اللوحة رقم (٢٥/ ب) يقول عند آخر كتاب العلم بخط سبط: آخر الجزء الرابع من الجزء الثاني من تجزئة المصنف، وهكذا.\nوانظر أيضًا بداية كتاب الهبة في اللوحة رقم (٣٥٩/ أ) من المجلد الثاني يقول: آخر ستة من ثمانية من تجزئة المصنف، واللوحة رقم (١٦/ أ) من المجلد الأول في شرح حديث رقم ٢٦٨٥ من باب القرعة في المشكلات: نهايه الجزء السابع من ثمانية من تجزئة المصنف.","vol":"1","page":374},{"text":"ومن المعروف عند كل من ترجم للمصنف أن شرحه كان في عشرين مجلدًا.\n٣ - وجود تعليقات وحواش نقلها سبط في هامش نسخته وذكر أنه نقلها من هامش المصنف؛ فمثلًا في اللوحة الثانية من المجلد الأول عند التعليق على قول الشارح في تعيين اسم الخضر -﵇- وضع علامة الحاشية، ثم قال: قال المصنف: بخط الدمياطي يليا -يعني بيائين من تحت بينهما لام- وقال تحتها أيضًا: قال المصنف في الهامش بخط الدمياطي أروميا من ولد عيص بن إسحاق، وانظر اللوحة رقم (١٥/ ب) من المجلد الأول.\n* ثانيًا:\nتوجد في هوامش هذِه النسخة تعليقات كثيرة لسبط وهي كثيرة بحيث لو جمعت لقاربت مجلدًا، وكثير منها استدراكات وتعقيبات نقلها الناسخ من كتب أخرى مثل كتاب \"الكاشف\" للذهبي وحواشي الدمياطي على نسخته من البخاري وكتاب \"المطالع\" لابن قرقول.\nوقد أثبتناها في الهامش وقد أغلق علينا قراءة بعض الحواشي ونبهنا عليها في موضعها.\nوله في هذِه التعليقات أحيانا استدراكات على ابن الملقن، فمثلا في شرح حديث (٣٣٨٣) علَّق سبط: (.. وما قاله شيخنا هنا خطأ محض فكأنه اشتبهت عليه الإشارة إلى الحاشية ..) إلى آخر كلامه.\n* ثالثًا:\nتوجد سماعات لبعض الفضلاء من العلماء الذين حضروا قراءة سبط على المؤلف ومن هؤلاء الذين كتبت أسماؤهم بخط سبط:","vol":"1","page":375},{"text":"١ - عز الدين ابن الحاضري، وهو محمد بن خليل بن هلال بن حسن أبو البقاء، ولد في سنة سبع وأربعين وسبعمائة وقيل ست وأربعين ورحل إلى دمشق فأخذ عن جماعة، ورحل إلى القاهرة، ورافق برهان الدين سبط بن العجمي فأخذا عن الشيوخ ومنهم ابن الملقن، قال عنه سبط فيما نقله ابن حجر: لا أعلم بالشام كلها مثله، ولا بالقاهرة مثل مجموعه .. إلخ اهـ.\nتوفي بحلب سنة أربع وعشرين وثمانمائة وصلى عليه سبط بن العجمي (^١).\n٢ - محمد بن محمد بن ميمون البلوي بفتح الموحدة واللام أبو الحسن الأندلسي، رحل إلى القاهرة وسمع بالحجاز ومصر والشام وحلب، فأكثر عن أميلة وحدث عنه البرهان سبط بن العجمي ومات قبل أن يتصدى للرواية سنة سبع وثمانين وسبعمائة (^٢).\n٣ - علي بن محمد بن محمد نور الدين أبو الحسن بن الشرف المتبولي ثم القاهري الحنبلي ويعرف بابن الرزاز.\nولد بالقاهرة ونشأ بها، فحفظ المتون والأمهات وعرضها في سنة تسع وثمانين على ابن الملقن والغماري، والعز بن جماعة. مات في سنة إحدى وستين وثمانمائة (^٣).\n_________\n(^١) انظر ترجمته في \"درر العقود الفريدة\" ٣/ ١٠٠ ترجمة ٩٨٦، و\"إنباء الغمر\" ٢/ ١ و\"ذيل الدرر الكامنة\" (٥٥٠)، و\"الضوء اللامع\" ٤/ ١٥ (٥٧٣)، و\"هدية العارفين\" ١/ ١٣١ و\"الأعلام\" ٦/ ١١٧.\n(^٢) انظر ترجمته في: \"الدرر الكامنة\" ٤/ ٢٣٢ (٦١١)، و\"إنباء الغمر\" ١/ ١١٦، \"شذرات الذهب\" ٦/ ٢٩٩.\n(^٣) انظر ترجمته في: \"الضوء اللامع\" ٣/ ١٤٤، و\"شذرات الذهب\" ٧/ ٣٠١.","vol":"1","page":376},{"text":"٤ - العاملي: أحمد بن شاور بن عيسى، الشهاب القاهري، الشافعي، الفرضي، توفي في سنة اثنتين وثمانمائة (^١).\n٥ - البطائحي: أحمد بن حسين بن محمد بن الشهاب، أبو العباس، المصري، الشافعي، المولود في سنة ثلاثين وسبعمائة، قال المقريزيى: كان يلازم ابن الملقن. مات سنة عشر من القرن التاسع بالبيبرسية (^٢).\n٦ - الحموي: محمد بن عمر نظام الدين التفتازاني الحنفي، ويعرف بنظام، مات في رابع عشر ذي القعدة سنة اثنتين وعشرين وثمانمائة (^٣).\n٧ - البيجوري: برهان الدين إبراهيم بن أحمد البيجوري الشافعي، ولد في حدود الخمسين وسبعمائة وأخذ عن الإسنوي ولازم البلقيني، توفي سنة خمس وعشرين وثمانمائة (^٤).\n\n*<span data-type='title' id=toc-141> النسخة الثانية:</span>\nالنسخة المحفوظة في مركز الملك فيصل للبحوث.\nوهي توجد في مجلدين:\n- المجلد الأول:\nوهو محفوظ في مركز الملك فيصل للبحوث قسم المخطوطات، ومصورتها برقم ٣١٥ فن حديث وهي بخط نسخ في ٣٥٢ ورقة وعدد\n_________\n(^١) انظر ترجمته في: \"الضوء اللامع\" ١/ ١٩٩، و\"ذيل الدرر الكامنة\" (٥).\n(^٢) انظر ترجمته في: \"الضوء اللامع\" ١/ ١٧٨.\n(^٣) انظر ترجمتة في: \"إنباء الغمر\" ١/ ٤٧٩، و\"الضوء اللامع\" ٤/ ٢٤١ (٧٢٩).\n(^٤) انظر ترجمته في: \"شذرات الذهب\" ٧/ ١٦٩","vol":"1","page":377},{"text":"أسطرها حوالي ٣١ سطرا، ومقاس الورقة ٢٨× ١٩.٥ سم وكتبت بمداد أسود وأحمر، وهي مقابلة على الأصل وعليها بعض التصحيحات والحواشي وكانت في ملك يحيى بن حجي الشافعي سنة ٨٥٥ هـ.\nوهو يتكون من جزأين: كل جزء منهما بخط مغاير.\nالجزء الأول: من اللوحة (١) حتى اللوحة (٢٠٩/أ) وطرة هذا الجزء مكتوب عليها شرح التوضيح على صحيح البخاري تأليف عمر بن علي، وفي اللوحة الثانية تلخيص للأحاديث الموجودة في هذا الجزء وما ذكر فيه من تراجم لبعض الصحابة والتابعين وتابعيهم.\nوفي هذِه اللوحة أيضًا نظم لأبيات في مدح الكتاب ومؤلفه والعلوم التي حواها وناظمها هو: جلال الدين أبو الفتح: نصر الله بن أحمد بن محمد البغدادي الحنبلي. (٧٣٣ - ٨١٢) (^١)\nونص هذِه الأبيات وهي من بحر الرجز:\nطالعه الداعي لمولى إلفه … أن يسبغ الله عليه كنفَهْ\nوأن ينيله جميل قصده … فيما نوى تصنيفه أو صنفَهْ\nوأن يضاعف الإله أجره … فيما حبا من طالب أو أتحفَهْ\nلا سيما التوضيح وهو كاسمه … أوضح كل مشكل واستكشفَهْ\nبين أحكام الصحيح وأتى … بكل معنًى غير ما عرفَهْ\nوأبرز المخزون من فنونه … وحد ما أبانه وعرفَهْ\nوأوضح الصحيح من ضعيفه … عن كل من صححه أوضعَّفَهْ\nوفاق بالتهذيب في كماله … مختلف الإكمال أو مؤتلفَهْ\nواستخرج الفنون من عيونه … فأطرب السمع بها وشيَّقَهْ\n_________\n(^١) انظر ترجمته في: \"إنبا الغمر\" ١/ ٣٦٥، والضوء اللآمع ٥/ ١٠٥ (٨٤٩)","vol":"1","page":378},{"text":"كم مطلق قيده ومحكم سيده … ومجمل قد كشفَهْ\nومهمل أوضحه ومفْصَلٍ صححه … ومبهم قد عرَّفَهْ\nسما الشروح رتبة ورفعة … فهي على أشرف شرح مشرِفَهْ\nفوائد الشروح قد أفرغها … في قالب يعرفه من أنصفَهْ\nفكل ما فيها لديه واضح … مع ما أفاد مرشدًا وأردَفَهْ\nأعظم به شرحًا لبحر زاخر … منه العلوم دائمًا مغترفَهْ\nفاسأل لمن أنشاه عاقبةً … حميدة بكل هير مسعفَهْ\nمع طول عمر وكمال صحة … ونيل آمال (.....)\n(…) المولى الذي ألف ما … ألف قلوبنا المختلفَهْ\nوأصبحت بفضله وعلمه … طوائف العلم له معترفَهْ\n(…) بحار ما أفاد لم تزل … على اختلاف قصدها مغترفَهْ\nوشاعت وزاعت في البلاد كتبه … فكأنها بفضله مشرفَهْ\n(…) يحيى ذكره … كما به أبقى وأجبا سلفَهْ\nوأمتع الإسلام والدين به … من يحبه وأبقى خلفه\nناظمها العبد نصر الله بن أحمد بن محمد البغدادي الحنبلي، عفا الله عنهم.\nكما يوجد أيضًا نظم لبعض الأبيات في مدح هذا الشرح وناظمها:\nمحمد بن موسى بن محمد بن محمد بن الشهاب محمود الحلبي (٧٧٠ -\n٨١١) (^١) وهي من بحر الخفيف ونصها:\nطالع العبد رُبَا التوضيح … فرآه حوى لباب الشروح\nجامعًا للصحيح متنًا وشرحًا … نثره ناظم لمجد صريح\n_________\n(^١) انظر ترجمته في: \"إنباء الغمر\" ١/ ٣٥٣","vol":"1","page":379},{"text":"فنحت منه المؤلف سبلا … لمقال زاكٍ وفعلٍ ربيح\nوجدير منشيه بالفتح فيه غمر لم يزل على الفتوح\nصال في حلبة المعالي فأوتي … قصْب السبق في المجال الفسيح\nبشر العلم في الورى بعد موت … فأتى مهديًا كلهدي المسيح\nغاص في أبحر لنقل وعقل … فانتقى جوهر البيان الفصيح\nفغدا قدوة الأنام بفضل … قال: يا روضة البراعة فوحي\nوغدا بضبط العلوم بنقس … قال: للمسك ما لريحك روحي\nيا سراجًا أضاء فيه الدياجي … وسما نوره لشمس وبوحٍ\nدمت كهف الإسلام عزًّا وعلمًا … مستديمًا أعمار شيث ونوحٍ\nكاتبها ناظمها المملوك محمد بن موسى بن محمد بن محمد بن الشهاب محمود الحلبي في مستهل جمادى الآخرة سنة أربعين وسبعمائه بالقاهرة.\nوعليه عدة تملكات:\nالأول نصه: من كتب يحيى حجي الشافعي سنة ٨٥٥ هـ، والثاني نصه: الحمد لله وسلام على عباده الذين اصطفى ثم ملكه هو وما بعده من جميع شرح الصحيح وعدة أجزائه أربعة عشر جزءًا مختلفة الخط، وذلك بطريق الابتياع الشرعي من وكيل مالكه واضح خطه أعلاه أدام الله عزه وعلاه مسطر هذِه الأحرف بيده الفانية فقير رحمة الله الباقية الغريب فقيد قلبه وأسير ذنبه أحمد بن عبد العمري الشافعي المقدسي القادري آنسه الله تعالى بقربه وجعله من أولياءه وحسبه محمد أفضل من روى عن ربه - ﷺ - وعلى آله وصحبه بتاريخ شهر رجب الفرد سنة إحدى وسبعين ثمانمائة، وفيه أيضًا انساق بهذا الكتاب الشريف إلى الشيخ عبد الرزاق سنة ثمانين وألف سبع قطع","vol":"1","page":380},{"text":"بسوق الرزاق مما من به الله على عبد الله الغزالي.\nواللوحة الثالثة تبدأ بقول: بسم الله الرحمن الرحيم اللهم يسر وأعن يا كريم، ربنا آتنا من لدنك رحمة وهيئ لنا من أمرنا رشدا. أحمد الله تعالى على توالي نعمه إلى آخره.\nوهو بداية المقدمة، وينتهي هذا الجزء بقوله: أحسن خلقه وعمله في الدنيا، ثم قال: آخر كتاب الإيمان من شرح صحيح البخاري بحمد الله ومنة ربه كمال الجزء الأول والحمد على كل حال يتلوه في الجزء الثاني كتاب العلم إن شاء الله.\nثم كتب على يمينه: بلغ الجزء بكماله تحرير على أصول توافق.\nكتبه مؤلفه غفر الله له.\nوكتب بالأسفل: لطف الله بكاتبه ومؤلفه وناظره وختم لهم بخير في عاقبة العمر وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم تسليمًا كثيرًا.\nقال مؤلفه عفا الله عنه: فرغت منه صبيحة يوم الجمعة لتسع عشرة خلت من صفر من سنة أربعة وسبعين وسبعمائة، فرغت في مدرسة بالجامع الحاتمي يوم الاثنين ثاني عشر من صفر في السنة المذكورة، وكان للعودة من تعليقه في يوم الاثنين ثالث جمادى الآخرة سنة ثمانين وسبعمائة أحسن الله الخاتمة لسيدنا محمد وأله وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم.\nأما الجزء الثاني من هذا المجلد فيبدأ من لوحة رقم (٢٠٩/ ب) ومكتوب بخط يختلف عن الجزء السابق حيث كتبت عناوين الكتب والأبواب باللون الأحمر ومكتوب على طرة هذا الجزء: الجزء الثاني","vol":"1","page":381},{"text":"من التوضيح لشرح الجامع الصحيح، تأليف فقير رحمة ربه: عمر بن أبي الحسن علي الأنصاري الشافعي لطف الله به، ومكتوب تحته: تملك نصه: من كتب يحيى حجي الشافعي ٨٥٥ هـ، وبجانبه بخط مخالف نصه: أنهاه وما قبله تلخيصًا ولد المصنف علي حبره الله وغفر له ولوالده في شوال سنة ..\nويبدأ هذا الجزء بقوله: بسم الله الرحمن الرحيم ربنا آتنا من لدنك رحمة، كتاب العلم وقول الله تعالى: ﴿يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ﴾ وينتهي هذا الجزء بنهاية المجلد وهي اللوحة رقم (٣٣١)، وآخرها: فقال: لو استنجيت كلما أتيت الخلاء لكان سنة، وفيما ذكره نظر، وما استشهد به حديث ضعيف.\nوفي آخره في اليمين من الحاشية مكتوب: ثم بلغ كتبه مؤلفه، ثم قال: يتلوه باب لا يستقبل القبلة بغائط أو بول.\nوهذِه النسخة مقابلة بأصل المؤلف وعليها بعض التصحيحات والتعليقات والحواشي ويوجد عليها بخط ابن المصنف عند باب قول النبي - ﷺ -: \"اللهم علمه الكتاب\" في الهامش ما نصه: ثم بلغ بقراءة برهان الدين الحلبي على والدي وكتبه علي ولده حبره الله.\n\n*<span data-type='title' id=toc-142> النسخة الثالثة:</span>\nنسخة بغداد: وهي من محفوظات مديرية الآثار العامة ببغداد ولها مصورة في مكتبة الجامعة الإسلامية بالمدينة المنورة بأرقام: ٢٧٥٩، ٢٧٦٠، ٢٧٦١، وتقع في ثلاثة أجزاء.\nالجزء الأول: ويتضمن شرح الأحاديث من رقم ٥١٠٦ إلى ٥٣٧٣، وهي في ١٦٣ ورقة في أول ورقة منها وقف نصه: بسم الله","vol":"1","page":382},{"text":"الرحمن الرحيم الحمد لله الذي وقف .. على أحبائه وسخرهم بمزيد نعمه وآلائه، والصلاة والسلام على صفوة أنبيائه وعلى آله وأصحابه وأوليائه، وبعد فقد وقف هذا الكتاب المسمى شرح البخاري ومسلم (كذا قال) الحاج نعمان ابن المرحوم عثمان بك .. الموصلي على مدرسته الواقعة بمحلة سبع بكار وقفًا مؤبدًا وحبسًا مخلدًا بحيث لا يباع ولا يوهب ولا يورث، ولا يخرج من المدرسة (فمن بدله بعدما سمعه فإنما إثمه على الذين يبدلونه إن الله سميع عليم) سنة ١٢٣٩ غرة رجب، وتحته ختم نعمان عثمان بك، وينتهي هذا الجزء بكتاب النكاح وبداية كتاب الأطعمة ونهاية آخر ورقة مكتوب فيها: لأنه لما روي من اللبن استقى بطنه وصار.\nوهذِه النسخة عليها تصحيحات ويبدو أنها مقابلة على الأصل.\nالجزء الثاني: يبدأ من شرح حديث ٥٣٧٤ وهو أول كتاب الأطعمة وينتهي بشرح حديث ٥٦٧٧ وهو آخر كتاب المرض ويحمل رقم ٢٧٦٠ من مصورات الجامعة الإسلامية ويقع في ١٥١ لوحة وبدايته من بداية كتاب الأطعمة: كأنه سهم لأنه كان بالجوع ملتصقًا …\nونهايته قوله: والعقيرة فعيلة بمعنى مفعولة.\nثم كتب تحته: تم الجزء بحمد الله وعونه وصلواته على سيدنا محمد وآله كلما ذكره الذاكرون وسهى عن ذكره الغافلون، يتلوه كتاب الطب.\nوبجانبه في الهامش بلغ حسب الطاقة على أصلي كتبه مؤلفه.\nالجزء الثالث: ويشمل شرح الأحاديث من رقم ٥٦٧٨ من كتاب الطب وحتى حديث رقم ٦٧٤٣ من كتاب الفرائض، ويقع في ٢١٩","vol":"1","page":383},{"text":"لوحة بخط نسخ وعليه تصحيحات وهو من مصورات الجامعة الإسلامية تحت رقم ٢٧٦١.\nويبدأ أوله بقوله: بسم الله الرحمن الرحيم ربنا آتنا من لدنك رحمة وهيء لنا من أمرنا رشدا.\nكتاب الطب باب: ما أنزل الله من داء إلا أنزل له شفاءا ..\nوآخره: في باب ميراث الإخوة والأخوات قال: وإلى هذا ذهب ابن أبي ليلى وطائفة من الكوفيين.\nثم قال: آخر الجزء بحمد الله وعونه وحسن توفيقه يتلوه فيما بعده الجزء الأخير أوله باب يستفتونك قل الله يفتيكم في الكلالة … إلى آخر السورة وحسبنا الله ونعم الوكيل.\n\n*<span data-type='title' id=toc-143> النسخة الرابعة:</span>\nنسخة دار الكتب المصرية:\nولها مصورة في مكتبة الجامعة الإسلامية.\nتبدأ من باب ما منَّ النبي - ﷺ - على الأسارى من غير أن يخمس من كتاب الجهاد، وتنتهي بنهاية باب خاتم النبوة من كتاب المناقب، وهي غير مرقمة، مكتوبة بخط نسخ واضح.\nكتب على لوحة العنوان بخط كبير: (كتاب جهاد التوضيح لشرح الجامع الصحيح تأليف فقير رحمة ربه عمر بن علي بن .... الأنصاري الشافعي لطف الله تعالى ورحم سلفه).\nوأمام العنوان ختم كتبخانة الخديوية بمصر، وعلى يمين العنوان أسفل منه قليلًا بخط صغير (خط ابن الملقن).\nثم تحت العنوان كتابة سودها وضرب عليها ولم يظهر منها شيء ثم","vol":"1","page":384},{"text":"تحت التسويد: خصوصية حديث ١٣٤٨ ثم ضرب عليه وكتب ١٣٤٧، وكتب عمومية ٣٤٢٠٦ ثم ضرب عليه وكتب ٣٤٢٠٥ وأسفل منه تمليك (ملكه من فضل الله تعالى فقير عفوه وغفرانه إبراهيم بن أبي اليمن بن عبد الرحمن التبروني ثم الحلبي الحلواني الحنفي عامله مولاه بلطفه الخفي في شهر صفر الخير من شهور سنة اثنين وأربعين وألف والحمد لله وحده وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم.\nوفي آخر هذِه النسخة: (هذا آخر ما يسره الله تعالى من نسخ هذا الكتاب في سنة الثمانمائة وخمسة وخمسين) وخطه يشبه الخط الذي كتب به الكتاب، وفي يمين هذِه الكتابة كتابة بخط سبط ابن العجمي الحلبي عفا الله عنهم بمنه وكرمه ثم أكمله تعليقًا في مدة يسيرة كاتبه إبراهيم، الحمد لله وحده وصلئ الله على سيدنا محمد وآله وصحبه وسلم بخط مؤلفه.\nوفي هامش هذِه النسخة كتابتان إحداهما كتابة اللحق يشبه خطها خط الأصل، والأخرى عبارة عن تصويبات وتوضيحات وتنبيهات على الأوهام وهي بخط سبط ابن العجمي، وخطه معروف.\nوهذِه التعليقات هي نفس التعليقات في الغالب المثبتة على هاممش النسخة التي كتبها سبط ابن إلعجمي السابق وصفها.\nونسخ دار الكتب المصرية توجد بعدة أرقام منها:\nالمجلد الأول: نسخة رقم (١٨) حديث وله صورة في الجامعة الإسلامية برقم ٢٤٥٨/ ١ وعدد أوراقه ٣٥٤ ورقة.\nالمجلد الثاني: برقم (١٦٧) حديث وله صورة في الجامعة تحت رقم ٢٤٥٨/ ٢، وعدد أورقاها ٣٨١ ورقة في ٣١ سطرًا، واسم","vol":"1","page":385},{"text":"الناسخ: محمد بن ورقة بن أبي بكر الشافعي.\nالمجلد الثالث: برقم (٨١٤) حديث، وله صورة بالجامعة تحت رقم ٣١١٣، وعدد أوراقه ٢٦٥، وعدد الأسطر ٣٤ سطرًا.\nالمجلد الرابع: برقم (١٤) حديث، وله صورة بالجامعة برقم ٢٤٥٨/ ٣، وعدد الأسطر ٣١ سطرًا وعدد أوراقها ٢٦٢ ورقة، والناسخ محمد بن أبي بكر بن أبيك الشرقي الشافعي.\nالمجلد الخامس: برقم (١٦) حديث، وله صورة في الجامعة برقم ٢٣٢١، وعدد أوراقها ٣٢٩ ورقة وعدد الأسطر ٣١ سطرًا.\n\n*<span data-type='title' id=toc-144> النسخة الخامسة:</span>\nمن مكتبة فيض الله بتركيا، تقع في خمسة عشر مجلدًا وهي كثيرة الأخطاء بحسب ما أفاد المحقق أحمد حاج (محقق الجزء المطبوع من قصص الأنبياء)، وهي مكتوبة بخط النسخ وأسطرها ٢٣ سطرًا، قال: تناوب على نسخها ناسخان جاهلان فمسخا الكتاب مسخًا وشاع فيه السقط والتصحيف وهي نسخة من كتب الفقير السيد فيض الله المفتي في السلطنة العثمانية، وعليها تملك الفقير إلى الله سبحانه مصطفى بن عبد المحسن البكبازاري في سنة ..\nوهذِه النسخة لم نهتم بالحصول عليها لعدم قيمتها العلمية.\n\n*<span data-type='title' id=toc-145> النسخة السادسة:</span>\nنسخة المكتبة السليمانية في استانبول بتركيا وهي تقع في مجلدين:\nالمجلد الأول: عدد أوراقه ٢٠٩ ورقة، ومحفوظ بمكتبة الجامعة الإسلامية برقم (٨٨٧٠/ ف) ويلاحظ أن الصفحات: ٢١، ٩٩، ١٦٧، ١٧٩ ناقصة.","vol":"1","page":386},{"text":"المجلد الثاني: محفوظ برقم (٨٨٧١/ ف)، وعدد أورقه ٩٨ ورقة.\nوهذِه النسخة قد استفدنا منها -هي والتي بعدها- في الترجيح بين النسخ السابقة.\n\n*<span data-type='title' id=toc-146> النسخة السابعة:</span>\nالنسخة المصورة عن المكتبة الملكية بالرباط بالمغرب برقم (٤٤٧)، ولها صور في مكتبة الجامعة الإسلامية وهي عدة مجلدات: مجلد: رقم (١١٧١)، وعدد أورقه ٢٥٧ وعدد الأسطر ٢٠ سطرًا.\nيبدأ من أول الجنائز إلى الحج.\nمجلد آخر: رقم (١١٧٢) عدد أورا قه ٢٩٣ وعدد أسطره ٢٠ وفيه من كتاب الحج إلى كتاب الشرب والمساقاة.\nمجلد آخر: رقم (١١٧٣) عدد أوراقه ٢٥٤ يبدأ من أول الكتاب إلى باب السؤال والفتيا عند رمي الجمار.","vol":"1","page":387},{"text":"*<span data-type='title' id=toc-147> منهج النسخ:</span>\n١ - اعتمدنا نسخة سبط أصلًا (^١)، وهي نسخة تلميذ المصنف الحافظ برهان الدين الحلبي (سبط ابن العجمي) وتقع في أربع مجلدات كبار واتخذت أصلًا، لأمور منها:\n- مقابلة المجلد الأول والثاني على أصل المصنف وقراءتها على المصنف في حياته.\n- علميَّة الناسخ، فقد كان الناسخ من أهل العلم وتلميذًا لابن الملقن.\n- قِدَم النسخة؛ إذ إنها أقدم نسخة وصلت إلينا، حيث كتب المجلد الأول والثاني في حياة المؤلف والباقي بعد موته سنة إحدى وعشرين وثمانمائة من الهجرة.\n- تملكات وسماعات لأهل العلم على ظهور المجلدات، وقد ترجمنا لهم فيما مضى.\n- وجود حواش وتعليقات من هامش نسخة المصنف واستدراكات من سبط ابن العجمي نفسه كما ذكرنا بالتفصيل في وصف النسخ.\n- نقل أهل العلم من هذِه النسخة (تعريضًا لا تصريحا) كما فعل العيني (قال: وفي هامش الورقة .. وكانت هذِه الورقة هي ما انتسخها سبط).\n٢ - رمزنا لنسخة سبط بـ (س) أو (الأصل).\nورمزنا لنسخ الملك فيصك بـ (ف).\nونسخة بغدادب (غ)\n_________\n(^١) وانظر: وصف النسخ المخطوطة وترجمة سبط من هذِه المقدمة.","vol":"1","page":388},{"text":"ونسخ دار الكتب المصرية ص ١، ص ٢\n٣ - قام إخواننا بنسخ نسخة (س)، ثم قاموا بمقابلة المنسوخ على النسخة الخطية مرتين، ثم قاموا بمقابلة باقي النسخ الخطية على المنسوخ، ثم قمنا بضبط نص الكتاب، واتبعنا لذلك المنهج الآتي:\n- نسقنا فقرات الكتاب ووضعنا علامات الترقيم.\n- قابلنا المواطن المشكلة مرة ثانية على النسخ الأصلية.\n- أصلحنا ما وجدنا من تصحيف أو تحريف في النسخ الخطية، ونبهنا على ذلك في الحاشية.\n- أثبنا ما سقط من \"س\" من النسخ الخطية الأخرى.\n- أثبتنا الفروق الجوهرية فقط بين النسخ الخطية، ونبهنا عليها في الحاشية.\n- اجتهدنا في اختيار الأصوب عند اختلاف النسخ.\nوأثبتنا في صلب الكتاب ما تصوَّرناه صوابًا، وأحيانًا نثبت ما في المخطوط وغالبًا ما يكون في النسخة (س) الأصل في صلب الكتاب ويعلق في الهامش (كذا بالأصل) هذا فيما إذا عدمنا مصادر تخريج النص، أو أن ذلك من بنيان قول المصنف وما كان من تعليق لناسخ أو تصويب أثبتناه في الحاشية.\nوقد أغلق علينا قراءة بعض الحواشي ونبهنا عليها في موضعها.","vol":"1","page":389},{"text":"وهذا جدول يوضح أجزاء نسخة سبط وأماكن وجود كل حديث في هذِه النسخة وأثبتناه هنا لنستغني عن ذكر أرقام صفحات المخطوط في الكتاب:\n* مقدمة المصنف\n١ - كِتَابُ بدء الوحي (١ - ٧)\n٢ - كِتَابُ الأيمان (٨ - ٥٨)\n…\n* المجلد الأول من نسخة سبط ييدأ من حديث رقم (٧٤ - ١٢٣٦)\n٣ - كِتَابُ العِلمِ (٥٩ - ١٣٤) … ٢ أ\n٤ - كِتَابُ الوُضُوءِ (١٣٥ - ٢٤٧) … ٢٥ ب\n٥ - كِتَابُ الغُسلِ (٢٤٨ - ٢٩٣) … ٦٣ ب\n٦ - كِتَابُ الحيض (٢٩٤ - ٣٣٣) … ٧٣ أ\n٧ - كِتَابُ التيمُمِ (٣٣٤ - ٣٤٨) … ٨٣ أ\n٨ - كِتَابُ الصَّلَاةِ (٣٤٩ - ٥٢٠) … ٨٨ أ\n٩ - كِتَابُ مَوَاقِيتِ الصَّلاةِ (٥٢١ - ٦٠٢) … ١٢٣ أ\n١٠ - كِتَابُ الأذَانِ (٦٠٣ - ٨٧٥) … ١٣٨ أ\n١١ - كِتَابُ الجمعة (٨٧٦ - ٩٤٠) … ١٨٧ ب\n١٢ - كِتَابُ صَلَاةِ الخَوْفِ (٩٤٢ - ٩٤٧) … ٢٠٩ ب\n١٣ - كِتَابُ العيدين (٩٤٨ - ٩٨٩) … ٢١٣ ب\n١٤ - كِتَابُ الوتر (٩٩٠ - ١٠٠٤) … ٢٢٢ أ\n١٥ - كِتَابُ الاستسقاء (١٠٠٥ - ١٠٣٩) … ٢٢٦ ب\n١٦ - كِتَابُ الكسوف (١٠٤٠ - ١٠٦٦) … ٢٣٣ ب","vol":"1","page":390},{"text":"١٧ - كِتَابُ سجود القرآن (١٠٦٧ - ١٠٧٩) … ٢٣٩ أ\n١٨ - كِتَابُ تقصير الصلاة (١٠٨٠ - ١١١٩) … ٢٤٢ ب\n١٩ - كِتَابُ التهجد (١١٢٠ - ١١٨٧) … ٢٥٤ ب\n٢٠ - كِتَابُ فَضْلِ الصَّلاةِ في مَسْجدِ مَكَّةَ وَالْمَدِينَةِ … ٢٧٢ ب\n(١١٨٨ - ١١٩٧)\n٢١ - كِتَابُ العَمَلِ فِي الصَّلَاةِ (١١٩٨ - ١٢٢٣) … ٢٧٥ أ\n٢٢ - كِتَابُ السَّهْو (١٢٢٤ - ١٢٣٦) … ٢٨٢ أ-٢٨٧ ب\nوهو آخر المجلد الأول\n…\n* والمجلد الثاني من نسخة سبط يبدأ من حديث رقم (١٣٣٧ - ٢٧٨١)\n٢٣ - كِتَابُ الجَنَائِزِ (١٢٣٧ - ١٣٩٤) … ٢ ب\n٢٤ - كِتَابُ الزَّكَاةِ (١٣٩٥ - ١٥١٢) … ٤٢ أ\n٢٥ - كِتَابُ الحَجِّ (١٥١٣ - ١٧٧٢) … ٨١ أ\n٢٦ - كِتَابُ العُمرَةِ (١٧٧٣ - ١٨٠٥) … ١٥٧ أ\n٢٧ - كِتَابُ المُحْصَر (١٨٠٦ - ١٨٢٠) … ١٦٢ أ\n٢٨ - كِتَابُ جزاء الصيد (١٨٢١ - ١٨٦٦) … ١٦٥ ب\n٢٩ - كِتَابُ فَضَائِل المَدْينَةِ (١٨٦٧ - ١٨٩٠) … ١٨١ أ\n٣٠ - كِتَابُ الصَّوْمِ (١٨٩١ - ٢٠٠٧) … ١٨٨ أ\n٣١ - كِتَابُ صَلَاةِ التَّرَاوِيحِ (٢٠٠٨ - ٢٠١٣) … ٢٢٧ أ\n٣٢ - كِتَابُ فَضْلِ لَيْلَةِ القَدِرِ (٢٠١٤ - ٢٠٢٤) … ٢٢٨ ب\n٣٢ - كِتَابُ الاعْتِكَافِ (٢٠٢٥ - ٢٠٤٦) … ٢٣١ أ\n٣٤ - كِتَابُ البيوع (٢٠٤٧ - ٢٢٣٨) … ٢٣٥ أ","vol":"1","page":391},{"text":"٣٥ - كِتَابُ السَّلَمِ (٢٢٣٩ - ٢٢٥٦) … ٢٨١ أ\n٣٦ - كِتَابُ الشفْعَةِ (٢٢٥٧ - ٢٢٥٩) … ٢٨٤ أ\n٣٧ - كِتَابُ الإجَارَةِ (٢٢٦٠ - ٢٢٨٦) … ٢٨٥ ب\n٣٨ - كِتَابُ الحَوَالاتِ (٢٢٨٧ - ٢٢٨٩) … ٢٩٢ أ\n٣٩ - كِتَابُ الكفالة (٢٢٩٠ - ٢٢٩٨) … ٢٩٣ أ\n٤٠ - كِتَابُ الوَكَالَةِ (٢٢٩٩ - ٢٣١٩) … ٢٩٥ ب\n٤١ - كِتَابُ الحَرْثِ والمُزَارَعَةِ (٢٣٢٠ - ٢٣٥٠) … ٣٠٠ أ\n٤٢ - كِتَابُ المُسَاقَاة (٢٣٥١ - ٢٣٨٢) … ٣٠٧ أ\n٤٣ - كِتَابُ الاسْتِقْرَاضِ وَأدَاءِ الدُّيُون والْحَجْرِ والتَّفْلِيسِ … ٣١٤ ب\n(٢٣٨٥ - ٢٤٠٩)\n٤٤ - كِتَابُ الخصومات (٢٤١٠ - ٢٤٢٥) … ٣١٩ أ\n٤٥ - كِتَابٌ في اللقطة (٢٤٢٦ - ٢٤٣٩) … ٣٢٢ أ\n٤٦ - كِتَابُ المظَالِم (٢٤٤٠ - ٢٤٨٢) … ٣٢٦ ب\n٤٧ - كِتَابُ الشركة (٢٤٨٣ - ٢٥٠٧) … ٣٣٨ أ\n٤٨ - كِتَابُ الرهن (٢٥٠٨ - ٢٥١٦) … ٣٤٣ أ\n٤٩ - كِتَابُ العتق (٢٥١٧ - ٢٥٥٩) … ٣٤٤ ب\n٥٠ - كِتَابُ المكاتب (٢٥٦٠ - ٢٥٦٥) … ٣٥٦ أ\n٥١ - كِتَابُ الهبة (٢٥٦٦ - ٢٦٣٦) … ٣٥٩ أ\n٥٢ - كتَابُ الشهادات (٢٦٣٧ - ٢٦٨٩) … ٣٦٩ أ\n٥٣ - كِتَابُ الصلح (٢٦٩٠ - ٢٧١٠) … ٣٨٩ أ\n٥٤ - كِتَابُ الشروط (٢٧١١ - ٢٧٣٧) … ٣٩٨ أ\n٥٥ - كِتَابُ الوصايا (٢٧٣٨ - ٢٧٨١) … ٤٠٤ أ-٤١٨ ب\nوهو آخر المجلد الثاني","vol":"1","page":392},{"text":"* المجلد الثالث من نسخة سبط يبدأ من حديث رقم (٢٧٨٢ - ٥٣٤٩)\n٥٦ - كِتَابُ الجهَادِ وَالسِّيَرِ (٢٧٨٢ - ٢٨٥٧) … ٢ أ\n٥٧ - كِتَابُ فَرْضِ الخُمُسِ (٣٠٩١ - ٣١٥٥) … ٦٢ أ\n٥٨ - كِتَابُ الجِزْيةِ وَالْمُوَادَعَةِ (٣١٥٦ - ٣١٨٩) … ٧٩ أ\n٥٩ - كِتَابُ بدء الخلق (٣١٩٠ - ٣٣٢٥) … ٨٨ أ\n٦٠ - كِتَابُ الأَنْبياء (٣٣٢٦ - ٣٤٨٨) … ١٠٨ أ\n٦١ - كِتَابُ المَنَاقِبِ (٣٤٨٩ - ٣٦٤٨) … ١٣٧ أ\n٦٢ - كِتَابُ فَضَائِلِ الصَّحَابَةِ (٣٦٤٩ - ٣٧٧٥) … ١٥٤ أ\n٦٣ - مَنَاقِب الأنصَارِ (٣٧٧٦ - ٣٩٤٨) … ١٦٥ ب\n٦٤ - كِتَابُ المَغَازِي (٣٩٤٩ - ٤٤٧٣) … ١٨٥ ب\n٦٥ - كِتَابُ التفسير (٤٤٧٤ - ٤٩٧٧) … ٢٢٧ ب\n٦٦ - كِتَابُ فَضَائِلِ القُرْآنِ (٤٩٧٨ - ٥٠٦٢) … ٢٩٨ ب\n٦٧ - كِتَابُ النِّكَاحِ (٥٠٦٤ - ٥٢٥٠) … ٣١٠ ب\n٦٨ - كِتَابُ الطَّلَاقِ (٥٢٥١ - ٥٣١٧) … ٣٦٠ ب-٤١٠\nوهو آخر المجلد الثالث\n…\n* المجلد الرابع من نسخة سبط ويبدأ من رقم (٥٣١٨ - ٧٥٦٣) وهو\nآخر الصحيح\nكِتَابُ العدة (٥٣١٨ - ٥٣٥٠) … ٢ أ\n٦٩ - كِتَابُ النَّفَقَاتِ (٥٣٥١ - ٥٣٧٢) … ١١ أ\n٧٠ - كِتَابُ الأَطْعِمَةِ (٥٣٧٣ - ٥٤٦٦) … ١٥ ب","vol":"1","page":393},{"text":"٧١ - كِتَابُ العَقِيقَةِ (٥٤٦٧ - ٥٤٧٤) … ٣٠ أ\n٧٢ - كِتَابُ الصَّيْد (٥٤٧٥ - ٥٤٧٩)\nكِتَابُ الذبائح (٥٤٩٨ - ٥٥٤٤) … ٣٤ أ\n٧٣ - كِتَابُ الأضَاحِيِّ (٥٥٤٥ - ٥٥٧٤) … ٥٧ أ\n٧٤ - كِتَابُ الأَشرِبَةِ (٥٥٧٥ - ٥٦٣٩) … ٦٨ أ\n٧٥ - كِتَابُ المرض (٥٦٤٠ - ٥٦٧٧) … ٩١ ب\n٧٦ - كِتَابُ الطِّبِّ (٥٦٧٨ - ٥٧٨٢) … ٩٧ ب\n٧٧ - كِتَابُ اللِّبَاسِ (٥٧٨٣ - ٥٩٦٩) … ١١٧ ب\n٧٨ - كِتَابُ الأَدَبِ (٥٩٧٠ - ٦٢٢٦) … ١٤٣ ب\n٧٩ - كِتَابُ الاستئذان (٦٢٢٧ - ٦٣٠٣) … ١٧٩ ب\n٨٠ - كِتَابُ الدَّعَوَاتِ (٦٣٠٤ - ٦٤١١) … ١٩١ ب\n٨١ - كِتَابُ الرِّقَاقِ (٦٤١٢ - ٦٥٩٣) … ٢٠٩ ب\n٨٢ - كِتَابُ القَدَرِ (٦٥٩٤ - ٦٦٢٠) … ٢٤١ ب\n٨٣ - كِتَابُ الأيمَان والنُّذُورِ (٦٦٢١ - ٦٧٠٧) … ٢٥٧ ب\n٨٤ - كِتَابُ كَفَّارَاتِ الأيْمَان (٦٧٠٨ - ٦٧٢٢) … ٢٦٧ ب\n٨٥ - كِتَابُ الفَرَائِضِ (٦٧٢٣ - ٦٧٧١) … ٢٧٢ أ\n٨٦ - كِتَابُ الحُدُودِ (٦٧٧٢ - ٦٨٦٠) … ٢٨٦ ب\n٨٧ - كِتَابُ الدِّيَاتِ (٦٨٦١ - ٦٩٧١) … ٣١٢ أ\n٨٨ - كِتَابُ اسْتِتَابَةِ المُرْتَدِّينَ وَالمُعَانِدِينَ وَقِتَالِهِمْ … ٣٣٠ ب\n(٦٩١٨ - ٦٩٣٩)\n٨٩ - كِتَابُ الإكراه (٦٩٤٠ - ٦٩٥٢) … ٣٣٩ أ\n٩٠ - كِتَابُ الحِيَلِ (٦٩٥٣ - ٦٩٨١) … ٣٣٤ أ\n٩١ - كِتَابُ التَّعْبِيرِ (٦٩٨٢ - ٧٠٤٧) … ٣٤٨ ب","vol":"1","page":394},{"text":"٩٢ - كِتَابُ الفِتَنِ (٧٠٤٨ - ٧١٣٦) … ٣٦٢ أ\n٩٣ - كِتَابُ الأحكام (٧١٣٧ - ٧٢٢٥) … ٣٧٥ أ\n٩٤ - كِتَابُ التَّمَنِّي (٧٢٢٦ - ٧٢٤٥) … ٣٩٠ ب\n٩٥ - كِتَابُ أخْبَارِ الآحَادِ (٧٢٤٦ - ٧٢٦٧) … ٢٩٢ أ\n٩٦ - كِتَابُ الاعْتِصَامِ بالكِتَابِ وَالسُّنَّةِ (٧٢٦٨ - ٧٣٧٠) … ٣٩٣ أ\n٩٧ - كِتَابُ التَّوحِيدِ (٧٣٧١ - ٧٥٦٣) … ٤٠٧ ب-٤٤٣\nآخر المجلد الرابع وآخر الصحيح","vol":"1","page":395},{"text":"*<span data-type='title' id=toc-148> ترجمة برهان الدين سبط ابن العجمي </span>(^١)\n<span data-type='title' id=toc-149>اسمه ونسبه:</span> هو برهان الدين أبو الوفاء إبراهيم بن محمد بن خليل الطرابُلسيُّ الأصل -طرابلس الشام- الحلبيُّ المولد والوفاة، الشافعيُّ المذهب. رحمه الله تعالى.\nيُعرف ببرهان الدين الحلبي، وبسبط ابن العجمي، وبإبراهيم المحدث، وبالبرهان المحدث،\n\n<span data-type='title' id=toc-150>مولده ووفاته:</span>\nأرَّخ البرهانُ مولده بنفسه في سماع نجم الدين ابن فهد عليه جزأه \"التبيين في أسماء المدلِّسين\"، فقد جاء في آخر الجزء المذكور -وهو بخط ابن زُريق تلميذ البرهان- من كلام البرهان- \"ومولدي في ثاني عشري رجب من سنة ثلاث وخمسين وسبعمائة بحلب\"\nوكان مولده بحلب بحيِّ الجَلُّوم أحد الأحياء الحلبية العريقة بالعلم في تلك الأيام، وحتى عهد قريب.\n_________\n(^١) استفدنا غالب هذِه الترجمة من مقدمة كتاب \"الكاشف\" للذهبي بتحقيق محمد عوامة، وهي بدورها مستفادة من عدة مصادر.\nقال الشيخ محمد عوامة: وقد ترجم للبرهان الحلبي كثيرون، أشهرهم: تلميذه تقي الدين ابن فهد في \"لحظ الألحاظ\" ص ٣٠٨ - ٣١٥، وابنه نجم الدين ابن فهد في \"معجم الشيوخ\" ص ٤٧ - ٥٠ وهو تلميذه أيضًا، والسخاوي في \"الضوء اللامع\" ١/ ١٣٨ - ١٤٥ وعنه العلامة الشيخ محمد راغب الطباخ في تاريخ حلب \"إعلام النبلاء\" ٥: ١٩٩ - ٢٠٧ من الطبعة الجديدة -وابن تغري بردي في \"المنهل الصافي\" ١: ١٣١، والسيوطي في \"ذيل تذكرة الحفاظ\" ص ٣٧٩، وابن العماد الحنبلي في \"شذرات الذهب\" ٧: ٢٣٧، والشوكاني في \"البدر الطالع\" ١: ٢٨ وعمدتي الثلاثة الأول. ولم أر دراسة مناسبة عن هذا الإمام المغمور، فأطلت القول بعض الإطالة.","vol":"1","page":396},{"text":"وتوفي رحمه الله تعالى شهيدًا -نحسبه كذلك- بالطاعون قبل ظهر يوم الاثنين، السادس والعشرين من شوال سنة إحدى وأربعين وثمانمائة، عن عمر مبارك: ثمان وثمانين سنة، وثلاثة أشهر، وأربعة أيام. وصُلِّي على جنازته بين الظهر والعصر في الجامع الأموي الكبير بحلب، ودُفن بمقبرة أهله الملحقة بجامع أبي ذر، في حيِّ الجُبَيلة، المعروف الآن، وكان الجمعُ على جنازته حاشدًا مشهودًا.\nوكما أكرمه الله تعالى بالشهادة بالطاعون، أكرمه بالتمتُّع بعقله ووعيه وعلمه، \"ولم يغب له عقل، بل مات وهو يتلو\" (^١).\nشيوخه ورحلاته: أخذ البرهانُ السبطُ عن شيوخ كثيرين جدًا من علماء حلب وحماة وحمص ودمشق، والبلدان الأخرى الكثيرة التي دخلها لا سيما من بلاد مصر.\nقال السخاوي ﵀: \"ارتحل إلى البلاد المصرية مرتين: الأولى: في سنة ثمانين -وسبعمائة- والثانية: في سنة ست وثمانين- وسبعمائة- فسمع بالقاهرة، ومصر، والإسكندرية، ودمياط، وتنيس، وبيت المقدس، والخليل، وغزة، والرملة، ونابلس، وحماة، وحمص، وطرابلس، وبعلبك، ودمشق\".\nويضاف إلى هذِه البلاد: بلبيس، ذكرها التقي ابن فهد في قوله: \"ثم عاد- من القاهرة إلى الإسكندرية إلى حلب، فسمع في طريقه ببلبيس ودمياط وغزَّة\". فكأن هذا في عودته من رحلته الأولى إلى القاهرة، ثم دخلها ثانية في رحلته الثانية.\nوقد أرخ سبط في نهاية الجزء الأول من شرح ابن الملقن أنه انتهى\n_________\n(^١) \"الضوء اللامع\" ١: ١٤٥.","vol":"1","page":397},{"text":"منه في شعبان سنة خمس وثمانين وسبعمائة بالقاهرة.\nوذكر السخاوي بعض شيوخ المترجم البرهان وقال: \"قرأت بخطّه- البرهان-: مشايخي في الحديث نحو المائتين، ومن رويتُ عنه شيئًا من الشعر دون الحديث: بضع وثلاثون، وفي العلوم غير الحديث: نحو الثلاثين.\nوقد عمل لنفسه \"ثبتًا كان يتعب في استخراج ما يريده منه، فيسر له ذلك تلميذه نجم الدين أبو القاسم عمر بن محمد بن محمد بن عبد الله بن فهد المكي (٨١٢ - ٨٨٥) (^١). أشار إلى ذلك في \"معجم شيوخه\" ص ٤٨، وصرَّح به وسماه والده تقي الدين في \"لحظ الألحاظ\" ص ٣١٢ ولفظه: \"وشيوخه بالسماع والإجازة يجمعهم \"معجمه\" الذي خرَّجه له ابني نجم الدين أبو القاسم محمد المدعو بعمر، نفعه الله تعالى ونفع به، سماه \"مورد الطالب الظَّمي من مرويات الحافظ سبط ابن العجمي\" بمكة المكرمة المبجلة، لما قدم من رحلته، أرسل به إليه صحبة الحاج الحلبي في موسى سنة تسع وثلاثين وثمانمائة\" ووصفه فقال: \"في مجلد ضخم، وهو كثير الفوائد\".\nوعلَّق العلامة الكوثري رحمه الله تعالى على هذا بالنقل عن ابن طولون، وفيه ثناؤه على المعجم وسعة رواية البرهان فقال: \"من أراد معرفة مشايخه وتراجمهم ومسموعاتهم فليراجعها، لينظر العَجَب العُجَاب\".\nوكان ارتحاله عن بلده بعد أن سمع نحوًا من سبعين شيخًا من شيوخها، وهذِه من سنَّة المحدثين.\n_________\n(^١) صاحب \"معجم الشيوخ\"، وهو نجم الدين، ولد تقيِّ الدين صاحب \"لحظ الألحاظ\" وكان نجم الدين شديد الحبِّ والإعجاب به.","vol":"1","page":398},{"text":"فقد قال التقي ابن فهد في \"لحظ الألحاظ\" مشيرًا إلى تأدُّب السبط بهذا الأدب: \"سمع وقرأ الكثير ببلدة حلب (حتى) جاء على غالب مروياتها، وشيوخُه بها قريب من سبعين شيخًا … \" وعدَّد أربعة وعشرين واحدًا منهم، ثم قال: \"ثم رحل في سنة ثمانين وسبعمائة، فسمع بحماة وحمص … \"، فيكون عمره لما ارتحل للمرة الأولى سبعًا وعشرين سنة، وقد استوعب الأخذ عن هؤلاء الشيوخ، ويكون عدد شيوخه في الرحلة نحو ١٣٠ شيخًا.\n\n<span data-type='title' id=toc-151>ومن شيوخه بحلب:</span>\nمحمد بن عبد الكريم، وعمر بن إبراهيم، وهاشم بن عمر، أخذ عن عمر بن إبراهيم الحديث والفقه والنحو.\nومنهم شهاب الدين الأذْرَعي (٧٠٨ - ٧٨٣) أحدُ تلامذة الإمامين المزي والذهبي، وصاحبُ \"التوسط والفتح بين الروضة والشرح\" في عشرين مجلدًا، قال عنه ابن حجر في \"الدرر\" ١/: ١٢٦: \"كثير الفوائد\".\nومن شيوخه بحلب قبل رحلته: نجم الدين أبو محمد عبد اللطيف بن محمد بن موسى ابن أبي الخير الميهني، المتوفَّى سنة ٧٨٧ بحلب.\n\n<span data-type='title' id=toc-152>ومن شيوخه بدمشق:</span>\n- سراج الدين ابن الملقِّن (٧٢٣ - ٨٠٤) رحمه الله تعالى\n- صدر الدين أبو الربيع سليمان بن يوسف بن مفلح الياسُوفي (٧٣٩ - ٧٨٩)\n- سراج الدين البلقيني (٧٢٣ - ٨٠٥) ﵀ مفخرةُ القرن التاسع في الجمع بين علوم التفسير والحديث والأصول والفقه.","vol":"1","page":399},{"text":"- الحافظ زين الدين العراقي (٧٢٥ - ٨٠٦) ﵀ مجدِّد عصره في السنة وعلومها.\n- الحافظ نور الدين الهيثميُّ ﵀ (٧٣٥ - ٨٠٧)\n\n<span data-type='title' id=toc-153>تلامذته:</span>\nأقدم أصحابه وفاةً هو:\nناصر الدين أبو عبد الله محمد بن عبد الرحمن بن سحلول الحلبي، المتوفى سنة ٨١٢، أرَّخ وفاته السخاوي ٨: ٤٥، وذكر أنه \"سمع على البرهان الحلبي\".\nوآخرهم وفاةً هو:\nمحمد بن أبي بكر بن عبد الرحمن ابن زريق (٨١٢ - ٩٠٠).\nومن تلامذته:\nالحافظ ابن حجر المتوفى سنة ٨٥٢، ﵀\nوابن ناصر الدين الدمشقي (٧٧٧ - ٨٤٢)، قدم حلب سنه ٨٣٧، كما قاله ابن تغري بردي في \"المنهل الصافي\" ١: ١٣٦، والسخاوي ١: ١٤٣، فيكون له من العمر ستون سنة.\nوعلاء الدين أبو الحسن علي بن محمد ابن خطيب الناصرية الحلبي (٧٧٤ - ٨٤٣)، وشارك البرهان في عدد من شيوخه.\nوزين الدين عمر بن محمد النَّصِيبي الحلبي (٨٢٣ - ٨٧٣).\nوأخوه أبو بكر بن محمد النَّصِيبي الحلبي (٨٢٤ - ٨٦٣).\nومحمد بن محمد بن محمد ابن أمير حاج الحلبي (٨٢٥ - ٨٧٩) ﵀.","vol":"1","page":400},{"text":"<span data-type='title' id=toc-154>علومه:</span>\nكان جلُّ اهتمام الحافظ السبط رحمه الله تعالى متوجِّهًا نحو الحديث الشريف وفنونه، كما هو ظاهر من ترجمته، ومن مؤلفاته، لكن لم يكن حال علمائنا السابقين الاقتصار على علم واحد وإهمال ما سواه بل لابدَّ عندهم من الاشتغال بعلوم أخرى أساسية كالعربية والفقه، والمشاركة بالتفسير والعقائد والأصول وعلوم الآلة.\nوكذلك كان حال البرهان الحلبي.\nوتأمل ما ذكره السخاوي بخطِّ البرهان، وفيه يقول: \"مشايخي في الحديث نحو المائتين، ومن رويت عنه شيئًا من الشعر دون الحديث بضع وثلاثون، وفي العلوم غير الحديث نحو الثلاثين\".\nومن العلوم التي اشتغل بها في أول أمره: علم القراءات -فإنه بعدما حفظ القرآن الكريم أول نشأته، توجَّه إلى علم القراءات. قال النجم ابن فهد في \"معجم الشيوخ\" ص ٤٨: \"ثم قرأ من أول القرآن العظيم إلى سورة التوبة لأبي عمرو على الماجدي، ثم قرأ من أول القرآن الكريم إلى أول سورة المزمِّل لقالون على الإمام شهاب الدين أحمد بن أبي الرضا الحموي، وقرأ ختمتين لأبي عمرو، وثالثة بلغ فيها إلى أول سورة يس لعاصم، على الشيخ عبد الأحد الحراني الحنبلي، ثم قرأ بعض القرآن لنافع وابن كثير وابن عامر وأبي عمرو على الإمام المُجيد أبي عمرو الحسن بن ميمون البلوي الأندلسي\".\nأما علم الحديث: فإنه توجَّه إليه بكليته منذ بدء كتابته له سنة ٧٧٠، ومعلوم أن ولادته كانت سنة ٧٥٣ - ذكر هذا في مصادر ترجمته الثلاثة: \"لحظ الألحاظ\"، و\"معجم الشيوخ\" و\"الضوء اللامع\".","vol":"1","page":401},{"text":"ومهر فيه، وبلغ درجة الإمامة، وصار المشار إليه، والرُّحْلَة، وأخذ عليه فكره وهمَّته، واستغرق منه كل أوقاته.\nقال النجم ابن فهد ﵀: \"قرأ \"صحيح البخاري\" على الناس في الجوامع والمساجد وغير ذلك -خارجًا عما قرأه في الطلب وقرأ عليه-: ستين مرة! وقرأ \"صحيح مسلم\" نحو العشرين\".\nحتى إنه عُرف بالبرهان المحدث، وبخادم السنة.\n\n<span data-type='title' id=toc-155>ثناء الأئمة عليه:</span>\nاتفقت كلمة عارفيه على وصفه بالإمامة، وما وراء ذلك من مطلب!\nقال البدر المارديني المتوفى سنة ٨٣٧ في أبياته التي هنأ فيها البرهان بولادة ابنه أنس سنة ٨١٣، وأولها:\nيا سيدًا بعلومه ساد الورى.\nوسما الأئمة رفعةً وبهاء.\nوقال ابن خطيب الناصرية (٨٤٣): \"هو شيخ إمام، عامل، عالم، حافظ، ورع، مفيد، زاهد ..، وصار رُحْلة الآفاق\".\nوقدم الحافظ ابن حجر حلب سنة ٨٣٦، وعمره ثلاث وستون سنة، وبعد رجوعه إلى القاهرة عمل \"مشيخة\" للبرهان، قال في مقدِّمتها -كما في \"الضوء\" ١: ١٤٣ -: \"أما بعد: فقد وقفتُ على \"ثَبَت\" الشيخ الإمام العلامة الحافظ المسند شيخ السنة النبوية برهان الدين الحلبي ..، فأحببتُ أن أخرِّج له \"مشيخة\" أذكرُ فيها أحوال الشيوخ المذكورين ومروياتهم ليستفيدها الرحَّالة، فإنه اليوم أحقُّ الناس بالرِّحلة إليه، لعلوِّ سنده حسًّا ومعنًى، ومعرفته بالعلوم فنًّا فنًّا. أثابه الحسنى. آمين\".\nفاتفق قول ابن حجر فيه مع قول ابن خطيب الناصرية أن المترجم","vol":"1","page":402},{"text":"رُحلَة، أي: يقصد بالارتحال إليه، وهذا لا يقال في كل أحد.\nقال السخاوي عقب ما تقدم: \"وفهرس \"المشيخة\" -أي كتب ابن حجر عنوانًا عليها- بخطه بما نصُّه: جزء فيه تراجم مشايخ شيخ الحفاظ برهان الدين\" فهل بعد هذا ثناءٌ ولا سيما من الحافظ ابن حجر، وقد بلغ من العمر ثلاثًا وستين سنة!\nولابن حجر كلماتٌ أخرى في الثناء عليه تجدُها في \"الضوء اللامع\" أيضًا.\nوقال تقي الدين ابن فهد في \"لحظ الألحاظ\" ص ٣١٢ - ٣١٣: \"اشتغل في علوم، وجَمَع، وصنف، مع حسن السيرة والانجماع عن التردُّد إلى ذوي الوجاهات، والتخلُّق بجميل الصفات، والإقبال على القراءة بنفسه، ودوام الإسماع والإشغال، وهو إمام حافظ علامة ورع، ديِّن، وافر العقل، حسن الأخلاق، جميل المعاشرة، متواضع، محبٌّ للحديث وأهله … \".\nثم قال صفحة ٣١٤: \"هو الآن … بقيَّة حفاظ الإسلام بالإجماع\".\nوقال ابن تغري بردي في \"المنهل الصافي\": \"قلت: كان إمامًا حافظًا بارعًا مفيدًا\".\nوقال نجم الدين ابن فهد -ولد تقي الدين- في \"معجم شيوخه\" ص ٤٧ أول الترجمة: \"الإمام العلامة الحافظ الكبير برهان الدين أبو الوفاء، حافظ بلاد الشام، أشهر من أن يُوصف، وأكبرُ من أن ينبِّه مثلي على قدره\".\n\n<span data-type='title' id=toc-156>مكتوباته:</span>\nلا بدَّ من الوقوف عند نقطة تلفت النظر من خلال كلام مترجميه، وهي الواردة في كلام النجم ابن فهد ص ٤٩: \"وكتب بخطه الحسن","vol":"1","page":403},{"text":"المليح عدة مجلدات ومجاميع\" ونحوه في \"الضوء\" ١: ١٤١.\nومن أهم مكتوباته التي لها قيمة علمية \"شرح البخاري\" لشيخه ابن الملقن. قال السخاوي ١: ١٤١: \"فمن ذلك كما تقدم: شرح البخاري لابن الملقن، بل فقد منه نصفه في الفتنة، فأعاد كتابته أيضًا\".\nوالإشارة في قوله: \"كما تقدم\" يريد قوله عند كلامه عن شيوخ البرهان وأن منهم ابن الملقن: قال: \"وكتب عنه \"شرحه\" على البخاري في مجلدين بخطه الدقيق، الذي لم يحسن عند مصنفه، لكونه كتبه في عشرين مجلدًا\".\nفانظر إلى همَّته في الكتابة والنسخ، أعاد كتابة نصفه الذي فقده.\n٢ - \"المغني عن حمل الأسفار في الأسفار\" لشيخه العراقي، توجد نسخة أخذت عن نسخة البرهان في المكتبة الأحمدية بحلب، رقم ٢٣٢.\n٣ - \"المقتنى في سرد الكنى\" للذهبي، ونسخته محفوظة في خزائن المكتبة الأحمدية بحلب برقم ٣٢٨، وفي آخرها أنه نسخها سنة ٧٨٦ بالمدرسة الشرفية بحلب.\n٤ - \"ميزان الاعتدال\" للذهبي، اعتمد على هذِه النسخة الأستاذ البجاوي ﵀ اعتمادًا خفيفًا، وذكرها في مقدمته، دون ذكر اسم المكتبة التي هي فيها، أو تاريخ نسخها ومكانه.\n\n<span data-type='title' id=toc-157>مصنفاته:</span>\nمحورُ مصنفات السبط رحمه الله تعالى التي تدور حوله: الحديث الشريف وفنونه، والطابعُ عليها -كما شهد له بذلك ابن حجر-: الإتقانُ وتحريرُ المسائل، ففي \"الضوء اللامع\" ١: ١٤٣ وهو يحكي ثناء ابن حجر على البرهان، قال: \"قال -ابن حجر-: ومصنفاته ممتعة محررة","vol":"1","page":404},{"text":"دالة على تتبع زائد وإتقان. قال -ابن حجر-: وهو قليل المباحث فيها كثير النقل\".\nوقلة مباحثه: أمر يتعلق بطبيعة نفسه، فهي تدلُّ على هدوء طبعه وبرودة مزاجه، لذلك لا يألف المباحثات التي فيها أخذ ورد، ومناقشة واعتراض، بل يتحير من النقول أوفاها بالغرض وأصلحها عنده للمراد، وإلا فكثرة النقول دليل سعة الإطلاع.\nهذا، وقد سرد مترجموه الثلاثة: السخاوي وابنا فهد، أسماء كتبه، والأولُ منهم أوفاهم تعدادًا، وسأذكرها، مع الإشارة إلى ما طُبع منها، وذكر ما عرفتُ موضع المخطوط منها، وما وقفت على جديد زائد لم يذكره السخاوي، إلا كتابه في \"التاريخ\"، و\"نثل الهميان\"، و\"هوامش الاستيعاب\"، فبلغ مجموعها أربعة وعشرين كتابًا.\nوأكثر كتبه حواش على كتب، إذ بلغ عدد حواشيه ستة عشر كتابًا، كأنه كان يكتبها حين إقرائه وتدريسه لها، وسبعة منها كتب مستقلَّة، وواحد مختصر لكتاب سابق.\nوها هي ذي مسرودة على وفق حروف الهجاء:\n- \"اختصار الغوامض والمبهمات\" لابن بشكوال.\n- \"الاغتباط بمعرفة من رمي بالاختلاط\".\n- \"إملاءات على صحيح البخاري\".\n- \"التبيين لأسماء المدلسين\". رسالة صغيرة في سبع ورقات بخط ابن زريق.\n- \"تذكرة الطالب المعلَّم فيمن يقال: إنه مخضرم\". رسالة صغيرة.\n- \"التلقيح لفهم قارئ الصحيح\". وهو شرح مختصر على صحيح","vol":"1","page":405},{"text":"البخاري وهو في مجلدين بخط البرهان.\n- \"الثَّبَت\". ذكره السخاوي.\n- حاشية على \"ألفية العراقي\". في المصطلح ذكره السخاوي.\n- \"حاشية على تجريد الصحابة\". للذهبي.\n- حاشية على \"تلخيص المستدرك\". للذهبي أيضًا.\n- حاشية على \"جامع التحصيل\". للعلائي.\n- حاشية على \"سنن ابن ماجه\". وهو تعليق لطيف في نحو مجلد.\n- حاشية على \"سنن أبي داود\".\n- حاشية على \"شرح ألفية العراقي\". للعراقي نفسه.\n- \"حاشية على \"صحيح مسلم\".\n- حاشية على \"الكاشف\".\n- حاشية على \"ميزان الاعتدال\". ذكرها النجم ابن فهد.\n- \"الكشف الحثيث عمن رُمي بوضع الحديث\".\n- \"المقتفى في ضبط ألفاظ الشفا\". للقاضي عياض.\n- \"نثل الهميان في معيار الميزان\".","vol":"1","page":406},{"text":"<span data-type='title' id=toc-158>عملنا في الكتاب</span>\n*<span data-type='title' id=toc-159> أولًا: نص البخاري:</span>\nوضعنا نص صحيح البخاري في كل باب لأن المصنف سلك طرقا مختلفة في ذكر أحاديث الباب:\nفهو أحيانا يذكر الحديث بإسناده كاملا، وهذا قليل، وهو في أول الكتاب أكثر من آخره في ذلك.\nوأحيانا أخرى يختصر إسناده ومتنه، وخاصة الأحاديث المطولة والمكررة.\nوأحيانا أخرى يشير إلى الحديث بما يدل عليه إن كان الحديث معروفًا.\nونعلم أن صحيح البخاري اختلفت نسخه ورواياته في بعض الألفاظ والعبارات زيادة ونقصا وذلك لأسباب ليس هذا مجال ذكرها -وهي بحمد الله لا تقدح في متن الصحيح لأنها مميزة في كتب الشروح (^١) -\n_________\n(^١) وقد بسط الأخ جمعة فتحي الكلام على نسخ وروايات الجامع الصحيح وذلك في رسالته التي هي بعنوان: \"الاختلاف بين روايات الجامع الصحيح ونسخه، دراسة نظرية تطبيقية\" لنيل درجة الدكتوراه من قسم الحديث وعلومه بكلية أصول الدين بالقاهرة -جامعة الأزهر الشريف بإشراف الأستاذ الدكتور/ أحمد عمر هاشم، والأستاذ الدكتور/ مصطفى محمد السيد أبو عمارة.","vol":"1","page":407},{"text":"ومراعاة هذِه الاختلافات بين النسخ عند الشرح أمر لا بد منه، فأحيانا يشرح المصنف لفظة بناء على ما ثبت عنده في روايته، في حين نجد أن هذِه اللفظة ليست في النسخة المعتمدة لكتابة نص صحيح البخاري.\nوهذا الأمر نجده جليًّا في طبعة \"فتح الباري\" لابن حجر، حيث يظن المطالع للكتاب من أول وهلة أن النص الذي يعقبه الشرح هو الرواية التي وقعت لابن حجر العسقلاني، واعتمدها في شرحه، وهي رواية أبي ذر الهروي (٤٣٤) عن شيوخه الثلاثة (المستملي والكشميهني والسرخسي) ولكن الواقع غير ذلك حيث أن النص المثبت هو تلفيق من عدة روايات ولذا كثيرًا ما نجد ابن حجر يشرح ويحرر لفظة لا توجد في النص المثبت ناهيك عن أن تكون الرواية المقابلة في نفس اللفظة.\nوتحرير لفظ الصحيح بما يتوافق مع رواية المصنف -وهي رواية أبي الوقت، عن الداودي، عن الحموي، عن الفربري، عن البخاري (^١) - أمر هام ليتم إخراج الكتاب بصورة مرضية ولذلك أثبتنا نص البخاري من نص \"اليونينية\" (ونقصد باليونينية الطبعة السلطانية) الذي حرره شرف الدين اليونيني (٦٢١ - ٧٠١) عن أبي ذر الهروي وغيره من رواة الصحيح، والمطبوع بأمر السلطان عبد الحميد الثاني سنة ١٣١١ هـ.\nوحاولنا أن نراعي اختلاف الروايات في متن المصنف وأثبتنا روايته قدر المستطاع، وربما أشرنا إلى اختلافها عن رواية اليونيني ونبهنا على ذلك في الحاشية، وذلك من خلال الشروح والكتب التي اهتمت\n_________\n(^١) كما نص على ذلك المصنف في المقدمة.","vol":"1","page":408},{"text":"بالروايات مثل: كتاب \"تقييد المهمل\" لأبي علي الغساني الجياني، وكتاب \"مشارق الأنوار\" للقاضي عياض وغيرهما -ونذكر من خلال هذِه الكتب ما يوثق كل رواية ونثبت في الأصل رواية ابن الملقن لأن هذِه الرواية روايته.\nمن أجل كل ذلك أدرجنا متن البخاري كاملًا مضبوطًا بالشكل التام كما جاء في النسخة السلطانية، ثم أبقينا على متن البخاري كما ذكره المصنف؛ حرصًا على المقارنة بين النصين حيث إن متن الصحيح عند المصنف من رواية أبي الوقت، عن الداودي، عن الحموي، عن الفربري، عن البخاري وهذِه الرواية يوجد فيها اختلافات زيادة ونقصانا، تقديمًا وتأخيرًا عن نسخة اليونيني ولا يخفى ما في ذلك من أهمية؛ لأن الشارح يشرح ألفاظ الحديث كما جاء في روايته.\nوذكرنا أطراف الحديث عند البخاري ومواضع تخريج مسلم إن وجد، كما ذكرنا مكان شرح الحديث من \"فتح الباري\"؛ لمقابلة الشرح أو لنظر تعليق فيه، ولشهرة الكتاب بين طلبة العلم.\nإحالات الصحيح:\nاهتم ابن الملقن في صدر كل حديث بيان طرق الحديث في الصحيح، ثم صحيح مسلم، ثم المستخرجات عليها ثم بعد ذلك باقي كتب السنة.\nومما يجب التنبيه عليه هنا أمران:\nالأول: أنه أحيانًا يذكر الحديث بإسناده إلى بعض شيوخ البخاري من طريق أحد الأئمة أصحاب التصانيف، وذلك بغرض إزالة إشكال، أو بيان وهم، أو تميز شكل أو غير ذلك، وهي وإن كانت مواضع قليلة،","vol":"1","page":409},{"text":"إلا إنها في غاية النفاسة لما لذلك من فوائد لا تعد ولا تحصى.\nالثاني: أنه يهتم بروايات بعض الكتب التي اشتهر اختلاف رواة هذِه الكتب فيها مثل: \"موطأ مالك\"، \"سنن أبي داود\" \"وسنن الترمذي\" وهي وإن كانت قليلة أيضًا، إلا أنها مما يعز وجوده، ويزيل بعض الإشكالات التي توقف فيها كثير من العلماء.\n\n*<span data-type='title' id=toc-160> ثانيًا: شرح المصنف:</span>\n- وبعد أن ضبطنا نص صحيح البخاري وأثبتناه مشكولًا تشكيلًا كاملًا يمكن تلخيص عملنا في الشرح فيما يلي:\n\n<span data-type='title' id=toc-161>١ - الآيات القرآنية:</span>\nقمنا بعزو الآيات القرآنية من المصحف الشريف.\nوحرصنا على الاهتمام بالقراءات الواردة في سياق الأحاديث، وهي مسألة اشتهر الخلاف فيها، ووقع في كتب الحديث وشروح الحديث الكثير منها، فنثبت النص كما أثبته مؤلفه مع التنبيه في الحاشية، لأن ذلك الأمر غالبًا لا يكون خافيًا عليه، ونذكر ما يدل على تواتر هذِه الرواية -إن كانت مخالفة لرواية حفص عن عاصم- أو كونها من القراءات الآحاد أو الشاذة أو غير ذلك، من خلال كتب القراءات المعتمدة في هذا المجال.\n\n<span data-type='title' id=toc-162>٢ - تخريج الأحاديث النبوية:</span>\nقمنا بتخريج الأحاديث النبوية المرفوعة وآثار الصحابة والتابعين وأقوالهم في الفقه والتفسير وغير ذلك، ويعلم قدر ذلك والصعوبات التي فيه من طالع الكتاب، ورأى القدر الهائل من الأحاديث المرفوعة وأقوال الصحابة والتابعين وبخاصة إذا كانت في شرح لكتاب مثل","vol":"1","page":410},{"text":"كتاب صحيح البخاري، وهو متنوع في الكتب والأبواب والموضوعات، من موضوعات فقهية وعقائدية وأحكام وآداب وفتن وملاحم وغير ذلك مما لا مجال لبيانه وتوضيحه، بحيث يجد المطالع للكتاب توثيقًا لجل الأحاديث التي تكلمت في موضوع معين وذلك من خلال نفس ابن الملقن الطويل في شرحه للأحاديث.\nوكان منهجنا في تخريج الأحاديث كما يلي:\n- الأحاديث التي يذكرها المصنف دون عزو اكتفينا فيها بالصحيحين إن وجد، وإلا فالأربعة؛ فإن لم نجد عزونا إلى كتب التخريج الأخرى مع ترتيبها الزمني مع ذكر راوي الحديث في الغالب.\n- عزونا للصحيحين يكون بالكتاب والباب غالبًا، والا فأحيانا ما يشير المصنف إلى الكتاب أو إلى الباب.\n- عزونا للصحيح يكون بعبارة: سلف أو سيأتي.\n- اعتمدنا في تخريج الآثار على المصنفات كـ\"مصنف عبد الرزاق\" و\"مصنف ابن أبي شيبة\" والكتب التي تعد مظانًّا لهاكـ \"سنن سعيد\" وكتب الطحاوي والبيهقي وابن عبد البر وغير ذلك.\n- بعض الآثار لم نجدها إلا في كتب الشروح كابن بطال وشرح مسلم للنووي فأشرنا إلى ذلك.\n- الأحاديث التي عزاها المصنف إلى كتب مفقودة أو غير مطبوعة إلى الآن حاولنا عزوها إلى من يروي من طريق صاحب ذلك الكتاب أو من طريق راوي الحديث.\n- عزونا للأحاديث يكون على ترتيب الكتب الستة البخاري، مسلم، أبو داود، الترمذي، النسائي، ابن ماجه.","vol":"1","page":411},{"text":"- كثيرًا ما يعزو المصنف إلى النسائي، ويكون في السنن الكبرى لا الصغرى خلافًا لما هو معروف.\n- ما بعد الكتب الستة يكون بالترتيب الزمني.\n- حاولنا قدر الإمكان الحكم على الحديث أو الأثر من كلام علماء الحديث.\n- نبهنا إلى الأخطاء الواقعة في كتب تخريج الحديث من اختلاف ألفاظ أو أسماء رواة.\n- إذا أتى المصنف بلفظ للحديث ولم نقف على لفظه أو وقفنا على لفظ مقارب أشرنا إلى ذلك.\n- أطلنا الكلام على بعض الأحاديث أو الآثار التي تحتاج إلى إطالة وزيادة بيان.\n\n<span data-type='title' id=toc-163>٣ - تراجم الأعلام:</span>\nكان ابن الملقن ﵀ يترجم للرواة الذين يرد ذكرهم في الصحيح فقمنا بعزو أقواله التي نقلها عن الأئمة ووثقنا نقوله عن العلماء، كما ترجمنا للأعلام الذين ورد ذكرهم في الشرح.\nوكان منهجنا في التراجم كما يلي:\n- من ترجم له المصنف اكتفينا بالعزو إلى مصادر الترجمة في الغالب.\n- من لم يترجم له المصنف ترجمنا له بترجمة شاملة لاسمه، وما قيل فيه، وتاريخ وفاته، وأهم مصنفاته. مع ختام الترجمة بأهم المصنفات التي ترجمت به.\n- اعتمدنا في ترجمة الصحابة على كتاب \"الطبقات\" لابن سعد،","vol":"1","page":412},{"text":"\"الإصابة\" لابن حجر وغيرها من كتب تراجم الصحابة المعتمدة.\n- اعتمدنا في الغالب على كتاب \"تهذيب الكمال\" للمزي، \"سير أعلام النبلاء\" للذهبي.\n- قد نكرر الترجمة في بعض المواضع مرة أخرى نظرًا لطول الكتاب.\n- أحيانًا يذكر المصنف أعلامًا بأسماء مبهمة أو مهملة بلا نسب فنكتفي بذكر اسمه كاملًا للتعريف به.\nمثاله: (ابن مطير اللخمي) نقول: وهو الطبراني.\n(القشيري) نقول: يريد به ابن دقيق العيد.\n(أحمد) نقول: يريد به البيهقي.\n- أحلنا إلى التراجم التي سبق أن ترجم لها المصنف أو قمنا بترجمتها.\n\n<span data-type='title' id=toc-164>٤ - عزو الأقوال:</span>\nعزونا الأقوال إلى قائليها سواء كان ذلك في علوم اللغة واشتقاقها كالنقول عن ابن سيده في كتابيه \"المحكم\" و\"المخصص\"، أو ابن دريد في \"الجمهرة\"، والجوهري، والأزهري، والخليل بن أحمد، وغيرهم من أئمة اللغة.\nأو كان في باقي العلوم مثل غريب الحديث، وكتب الأنساب، والمؤتلف والمختلف، وتأويل مشكل الحديث، وناسخ الحديث ومنسوخه وغير ذلك.\nأو كان من كتب أهل التفسير، أو الفقه، أو الأصول، أو القراءات، أو شروح الصحيح، أو المصنفات الأخرى مثل: شروح","vol":"1","page":413},{"text":"مسلم، وشروح السنن، والموطأ، وغير ذلك كثير مما يضيق المجال لحصره واستيعابه.\nوحرصنا من البداية -قدر المستطاع- على توثيق كل نقل، وعزو كل مصدر أشار إليه، مع مقابلة هذِه النصوص على ما ذكره ابن الملقن، وبيان الفرق بينها، وما فيها من اختلاف أو وهم.\nوذلك بغرض الوصول إلى النص الصحيح للمؤلف، قدر الإمكان، ونثبت كل ذلك في الحواشي، وما يلزم من التعليق، وفي بعض الأحيان نثبت خلاف ما في أصول ابن الملقن إذا كان المعنى لا يستقيم معه مع التنبيه عليه في الحاشية.\n\n<span data-type='title' id=toc-165>٥ - مسائل العقيدة:</span>\nلقد اهتم المصنف ببيان مذاهب العلماء في المسائل العقدية في ثنايا شرحه، وكان منهجنا فيه كما يلي:\n- أشرنا إلى المواضع التي خالف فيها المصنف مذهب أهل السنة والجماعة.\n- صدرنا كلامنا بملخص لما عليه أهل السنة والجماعة، ثم عزونا إلى المصادر.\n- اعتمادنا الأساسي في تعليقنا على كتب شيخ الإسلام ابن تيمية وابن القيم وابن عثيمين -﵏-.\n- أحلنا إلى المسائل التي قمنا بالتعليق عليها.\n- أحيانًا نعلق على مسألة ثم نعيد الكلام عليها بزيادة بيان لأمرين:\nالأول: أن المقام يقتضي ذلك.\nالثاني: طول العهد بالموضع المتقدم.","vol":"1","page":414},{"text":"<span data-type='title' id=toc-166>٦ - المسائل الفقهية والأصولية:</span>\nقمنا بتحرير المسائل الفقهية والأصولية، وذلك من خلال توثيق نصوص الفقهاء من كتبهم المعتمدة لديهم، وذكر ما في ذلك من خلال مقابلة ما في هذِه الكتب مع ما ذكره ابن الملقن عنهم والتعليق على بعض المسائل عند الحاجة ..\nوكان منهجنا في ذلك كما يلي:\n- التزمنا تخريج الأقوال الفقهية، وعزوها إلى قائلها قدر الإمكان.\n- التزمنا في مسائل الخلاف الترتيب المذهبي أولًا ثم الزمني داخل كل مذهب.\n- عزو الأقوال الفقهية يكون للمتقدم غالبًا، وإلا فقد لا نجد القول إلا في كتب بعض المتأخرين.\n- بعض المصادر التي يذكرها المؤلف قد تكون مفقودة أو غير مطبوعة حتى الآن، فيكون العزو إلى كتب تنقل منها أو ممن ينقل عنها.\n- اعتمدنا في عزونا الفقهي على الكتب المعتمدة في كل مذهب غالبًا.\n- أحيانًا يكتفي المصنف بقول مذهب من المذاهب في مسألة من المسائل فنشير أحيانًا إلى باقي المذاهب الأخرى لزيادة البيان.\n- أحيانا يكتفي المصنف بقولِ واحد لإمام من الأئمة ولا يشير إلى وجود قول آخر له أو أقوال أخر، فأشرنا إليها بإيجاز وأحيانًا بإطناب.\n- أحيانًا ما يذكر المصنف قولًا أو مسألة فقهية تحتاج إلى إيضاح، فنشير إليها بما يوضحها.\n- أشرنا في المواضع التي عزا فيها المصنف أقوالًا إلى بعض","vol":"1","page":415},{"text":"الأئمة، أو إلى مذهب ما ولم نجدها في كتب المذهب، أو وجدنا ما يخالفها، ونصوا على خلافها، مع توثيقها بأكثر من كتاب من الكتب المعتمدة في المذهب.\n\n<span data-type='title' id=toc-167>٧ - المسائل اللغوية:</span>\n- عَزْوُنا للكتب اللغوية التي أشار إليها المصنف بذكر المصدر أولًا، ثم الجزء والصفحة. ثم الجذر الثلاثي للمادة اللغوية.\n- حاولنا بقدر المستطاع ضبط الكلمات اللغوية بالشكل إن لم يكن المصنف قد ضبطها بالحروف أو ضبطت في متن البخاري أول الباب، وقارنّا بين ما جاء عند المصنف وما في المصادر الأصلية، ونبهنا عن الاختلافات بقدر الإمكان.\n- قمنا بوضع علامات للترقيم حسب ما تقتضيه الحاجة، ويحكمنا في ذلك تمام العبارة واتصال السياق.\n- قمنا بكتابة الكلمات العربية وفق ما رآه مجمع اللغة العربية بالقاهرة، في كتابة الهمزات وما أشكل في ذلك.\n- ما زاد في السياق إن كان من الكتب -أعني: من مصادر المصنف- وموجودة في إحدى النسخ جعلناها بين () قوسين.\n- وإن كانت لاستقامة النص جعلناها بين [] معقوفين ونبهنا على ذلك في الحاشية.\n- بالنسبة للسقط نبه عليه في الحاشية.\n- بالنسبة للطمس أو الرطوبة، أو استغلاق العبارة جعلنا مكانها (…) قوسين بينهما ثلاث نقاط.\n- إذا كتبنا في الحاشية (ورد بهامش الأصل) فيكون بخط الناسخ","vol":"1","page":416},{"text":"قولًا واحدًا؛ إلا في البلاغات فإنها بخط مغاير ويبدو أنه خط المصنف﵀-. كما نبه عليه في غير ما موضع.\nومن الجدير بالملاحظة أن هناك مصادر لم نقف على أصولها لعدم توفرها بين أيدينا إما لفقدان أصولها (ضياع مخطوطاتها) مما ترتب عليه عدم طباعتها، وإما لأنها قيد التحقيق.\nفكان الطريق إلى عزو هذِه المصادر استخدام المصادر الناقلة عنها الأقدم فالأقدم، وجعلنا ضابطنا في هذا الترتيب الزمني، والنقل عن صاحب المصدر الأساسي مثاله \"الغريبين\" لأبي عبيد الهروي فعزوه من \"النهاية\" لابن الأثير؛ لأنه نقله فيه وعلم على ذلك.\n\n<span data-type='title' id=toc-168>فهارس الكتاب</span>\n١ - فهرس أحاديث وآثار \"صحيح البخاري\" الذي وضعناه قبل الشرح.\nفهارس الشرح:\n٢ - فهرس الآيات القرآنية: اقتصرنا في عمل فهرس للآيات القرآنية على إيراد رقم الآية والجزء والصفحة، ولم نفهرس كتاب التفسير الواقع في المجلدين ٢١، ٢٢؛ وذلك لترتيب الكتاب على سور القرآن، ويكفي الرجوع لفهرس المجلدين أو فهرس موضوعات الكتاب للوصول إلى تفسير السورة.\n٣ - فهرس أطراف الأحاديث.\n٤ - فهرس الآثار.\n٥ - النكت والفوائد الحديثية:","vol":"1","page":417},{"text":"٦ - أحكام ابن الملقن على الأحاديث (صحة وضعفًا).\nلا يدخل نقولاته، مثل (صححه الحاكم).\n٧ - أقواله في فنون مصطلح الحديث وأقسامه.\n٨ - فهرس الأعلام المترجم لهم من المصنف أو في التحقيق.\n٩ - فهرس الرجال الذين تكلم عليهم جرحا وتعديلا، ولا يدخل في نقولاته، مثل (وثقه أبو حاتم).\n١٠ - فهرس مسائل العقيدة.\n١١ - فهرس المسائل الفقهية:\n١٢ - فهرس القواعد الفقهية.\n١٣ - فهرس مسائل أصول الفقه.\n١٤ - فهرس الإجماعات.\n١٥ - فهرس اللطائف والفوائد الفقهية.\n١٦ - فهرس اللغة والغريب.\n١٧ - فهرس المسائل النحوية والصرفية.\n١٨ - فهرس المسائل البلاغية والمعاني والبديع.\n١٩ - فهرس الأبيات الشعرية.\n٢٠ - فهرس القبائل والشعوب.\n٢١ - الفرق والمذاهب، والملل والنحل.\n٢٢ - فهرس الأيام والغزوات.\n٢٣ - فهرس الأماكن والبلدان.\n٢٤ - فهرس المصنفات المذكورة في الشرح.","vol":"1","page":418},{"text":"٢٥ - فهرس مصادر التحقيق.\n٢٦ - فهرس الموضوعات.","vol":"1","page":419},{"text":"*<span data-type='title' id=toc-169> أهم الصعوبات التي واجهتنا في تحقيق الكتاب:</span>\nإن الإقدام على إخراج الأعمال الكبيرة مثل شرح ابن الملقن يحتاج إلى همة عالية وتحمل لصعوبات قد تجعل المقدم على عمل مثل هذا الشرح يعدل عنه، وكتاب \"التوضيح\" قد واجهتنا عدة صعوبات في تحقيقه أهمها:\n- صغر خط نسخة سبط وعدم وضوح حروفها في جزء كبير منها وعدم وجود نسخة أخرى أفضل منها.\n- أننا قمنا بتخريج الأحاديث النبوية المرفوعة وآثار الصحابة والتابعين وأقوالهم في الفقه والتفسير وغير ذلك، ويعلم قدر ذلك والصعوبات التي فيه من طالع الكتاب، ورأى القدر الهائل من الأحاديث المرفوعة وأقوال الصحابة والتابعين وخاصة إذا كانت في شرح لكتاب مثل كتاب صحيح البخاري، وهو متنوع في الكتب والأبواب والموضوعات. من موضوعات فقهية وعقائدية وأحكام وآداب وفتن وملاحم وغير ذلك مما لا مجال لبيانه وتوضيحه. بحيث يجد المطالع للكتاب توثيقًا لجل الأحاديث التي تكلمت في موضوع معين وذلك من خلال نفس ابن الملقن الطويل في شرحه للأحاديث.\n- كثرة وتنوع مصادر المصنف التي استمد منها شرحه والتي يعرفها من يطالع الكتاب، ويذكر ابن حجر أن مكتبة ابن الملقن كانت تحتوي بعض الكتب التي لا يمتلكها فيقول: وعنده من الكتب ما لا يدخل تحت الحصر منها ما هو ملكه ومنها ما هو من أوقاف المدارس لا سيما الفاضلية (^١).\n_________\n(^١) \"إنباء الغمر\" (٥/ ٤٥).","vol":"1","page":420},{"text":"ويقول ابن الملقن نفسه في خاتمة الكتاب: واعلم أيها الناظر في هذا الكتاب أنه نخبة عمر المتقدمين والمتأخرين إلى يومنا هذا، فإني نظرت عليه جُلَّ كتب هذا الفن من كل نوع، ولنذكر من كل نوع جملة منها .. إلخ\n- الكتاب يعد موسوعة فقه مقارن توسع فيه المصنف في إيراد الأقوال والمذاهب المختلفة، بل أحيانًا ما يشير إلى قول الشيعة والخوارج، مما كلفنا مشقة بالغة في عزو كل قول إلى قائله.\n- توجد في هواممش نسخة سبط تعليقات كثيرة لسبط وهي كثيرة بحيث لو جمعت لقاربت مجلدًا، وكثير منها استدراكات وتعقيبات نقلها الناسخ من كتب أخرى مثل كتاب \"الكاشف\" للذهبي وحواشي الدمياطي على نسخته من البخاري وكتاب \"المطالع\" لابن قرقول، وقد أثبتناها في الهامش.\nوقد أغلق علينا قراءة بعض الحواشي ونبهنا عليها في موضعها.\nومن الجدير بالملاحظة أن هناك مصادر لم نقف على أصولها لعدم توفرها بين أيدينا إما لفقدان أصولها (ضياع مخطوطاتها) أو لعدم طباعتها حتى الآن.\nكما أن هناك مصادر مطبوعة لم نقف عليها إلا بعد أن قطعنا شوطا كبيرا في الكتاب.","vol":"1","page":421},{"text":"هذا، ولا يخلو عملنا من الهفوات والسقطات، نسأل الله أن يعفو عن ذلاتنا، وأن يكتب لنا به الأجر، وآخر دعوانا أن الحمد لله رب العالمين.\nخالد الرباط\nت ٠١٠٦٦١٣٣٦٩/ ٠٠٢\nE mail:Kh_rbat@yahoo.com","vol":"1","page":422},{"text":"<span data-type='title' id=toc-170>نماذج من النسخ الخطيه للكتاب</span>","vol":"1","page":423},{"text":"اللوحة الأخيرة من المجلد الأول.","vol":"1","page":425},{"text":"طرّة المجلد الثاني وعليها عنوان الكتاب.","vol":"1","page":426},{"text":"مصوره للورقه الثانيه من المجلد وفيها أول كتاب الجنائز","vol":"1","page":427},{"text":"مصورة لآخر ورقة من المجلد الثاني وعليها بلاغ\nالمؤلف بخطة ووقت الانتهاء (الانتهاء فيها بخط سبط).","vol":"1","page":428},{"text":"اللوحه الثانيه من الكتاب من الجزء الثالث ويبدأ بكتاب الجهاد.","vol":"1","page":429},{"text":"مصورة طرّة المجلد الرابع.","vol":"1","page":430},{"text":"اللوحة الأخيرة من المجلد الرابع والكتاب من\nنسخة سبط وفيها بيان فراغ المؤلف من تصنيف الكتاب.","vol":"1","page":431},{"text":"لوحة من المجلد الرابع من سبط ويظهر فيها\nتذاخل الكلمات وصعوبة قراءتها.","vol":"1","page":432},{"text":"طرة نسخة دار الكتب المصرية.","vol":"1","page":435},{"text":"اللوحة الأولى من الجزء العاشر من النسخة\nالتركية بمكتبة فيض الله.","vol":"1","page":436},{"text":"الورقة الأولى من الجزء الأول من نسخة بفراد.","vol":"1","page":437},{"text":"اللوحة الأخيرة من المجلد الثالث لنسخة بفراد.","vol":"1","page":438},{"text":"<span data-type='title' id=toc-171>[مقدمة المصنف]</span>\nبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\nاللَّهُمَّ يَسِّرْ وأَعِنْ يا كريم\n﴿رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا﴾ [الكهف: ١٠]\nأحمدُ الله على توالى إنعامه، وأشكره على ترادف أفضاله، بنفى الزيغ والتحريف عن كلام أشرف أصفيائه، ببقاء الجهابذه والنقاد إلى يوم لقائه.\nوأشهد ان لا إله الا الله وحده لا شريك له، شهاده دائمه بدوامه، وأنّ محمد عبده ورسوله، خاتمَ رسلِهِ ومِسْكَ ختامِهِ، - ﷺ - وعلى آله وصحبه صلاةً مقرونه بسلامه.\nوبعد، فهذِه نُبَذه مهمه، وجواهر جمّه، أرجو نفعها وذخرها، وجزيل ثوابها وأجرها، عَلَى صحيح الإمام أمير المؤمنين أبى عبد الله محمد بن إسماعيل البخارى، سقى الله ثراه، وجعل الجنه مأواه، الذى هو أصحُّ الكتب بعد القرآن، وأجلُّها، وأعظمها، وأعمُّها نفعًا بعد الفرقان.","vol":"2","page":9},{"text":"وأَحْصُرُ مقصودَ الكلام في عشرة أقسام:\nأحدها: في دقائق إسناده، ولطائفه.\nثانيها: في ضبط ما يشكل من رجاله، وألفاظِ متونِهِ ولغتِهِ، وغريبِهِ.\nثالثها: في بيان أسماء ذوي الكنى، وأسماء ذوي الآباء والأمهات.\nرابعها: فيما يختلف منها ويأتلف.\nخامسها: في التعريف بحال صحابته، وتابعيهم، وأتباعهم، وضبط أنسابهم، ومولدهم، ووفاتهم. وإن وقع في التابعين أو أتباعهم قدح يسير بينته، وأجبت عنه. كل ذَلِكَ عَلَى سبيل الاختصار، حذرًا من الملالة والإكثار.\nسادسها: في إيضاحِ ما فيه من المرسل، والمنقطعِ، والمقطوعِ، والمُعْضل، والغريب، والمتواتر، والآحاد، والمدرج، والمعلل، والجواب عَمّن تكلمَ عَلَى أحاديثَ فيه بسبب الإرسال، أو الوقف، أو غير ذَلِكَ.\nسابعها: في بيان غامض فقهِهِ، واستنباطه، وتراجم أبوابه؛ فإنّ فيه مواضع يتحيرُ الناظرُ فيها، كالإحالة عَلَى أَصْل الحديث ومخرجه، وغير ذَلِكَ مما ستراه.\nثامنها: في إسناد تعاليقه، ومرسلاته، ومقاطعه.\nتاسعها: في بيان مبهماته، وأماكنه الواقعة فيه.\nعاشرها: في الإشارة إلى بعض ما يستنبط منه من الأصول، والفروع، والآداب، والزهد، وغيرها، والجمع بين مختلفها، وبيان الناسخ والمنسوخ منها، والعام والخاص، والمجمل والمبين، وتبيين المذاهب الواقعة فيه. وأذكر إن شاء الله تعالى وجهها، وما يظهر منها","vol":"2","page":10},{"text":"مما لا يظهر، وغير ذَلِكَ من الأقسام التي نسأل الله إفاضتها علينا.\nونذكر قبل الشروع في ذَلِكَ مقدمات مهمة منثورة في فصولٍ مشتملة عَلَى سبب تصنيفه، وكيفية تأليفه، وما سماه به، وعدد أحاديثه، ونبذة من فقه حال مصنفه، وبيان رجال إسناده إلينا، وما يتعلق بصحيحه، كطبقات رجاله، وحال تعاليقه، وبيان فائدة إعادته الحديث في الأبواب، والجواب عمن خرج حديثه في الصحيح وتُكلِّم فيه، وفي أحاديث استدركت عليهما، وفي أحاديث أُلْزما إخراجها، وفي بيان شرطهما، ومعرفة الاعتبار، والمتابعة، والشاهد، والوصل، والإرسال، والوقف، والانقطاع، وزيادة الثقات، والتدليس، والعنعنة، ورواية الحديث بالمعنى واخْتصاره، ومعرفة الصحابي، والتابعي، وضبط جملة من الأسماء المتكررة، وغير ذَلِكَ مما ستراه إن شاء الله تعالى.\nوإذا تكرر الحديث شرحته في أول موضع، ثم أَحَلْتُ فيما بعدُ عليه، وكذا إِذَا تكررت اللفظة من اللغةِ بينتها واضحة في أول موضع، ثم أحيل بعدُ عليه، وكذا أفعل في الأسماء أيضًا.\nوسميته \"التوضيحُ لشَرْحِ الجامِعِ الصَّحيحِ\" نسألك اللَّهُمَّ العونَ عَلَى إيضاح المشكلات، واللطفَ في الحركات والسكنات، والمحيا والممات، ونعوذ بك من علم لا يَنْفع، وعمل لا يُرْفع، وقول لا يُسْمع، وقلب لا يَخْشع، ونَفْس لا تَشْبع، ودعاء لا يُسْمع.\nوعليك اللَّهُمَّ أعتضد فيما أَعْتمد، وأنت حسبي ونعم الوكيل، اللَّهُمَّ وَانْفَع به مؤلفه وكاتبه، وقارئه، والناظر فيه، وجميع المسلمين. آمين.","vol":"2","page":11},{"text":"<span data-type='title' id=toc-172>فصل أقدمه قبلَ الشروعِ في المقدماتِ</span>\nوهو: معرفة نسب النبي - ﷺ - ومولده ووفاته مختصرًا؛ ليشرف الكتاب به، ولمعرفته فوائد أُخر لا تُحصى ومنها:\nأن من نذكره في هذا الكتاب إِذَا التقى نسبُه نسبَه أقتصر عليه استغناء بمعرفة تمامه من نسبه - ﷺ -.\nهو: أبو القاسم وأبو الأرامل وأبو إبراهيم محمد بن عبد الله بن عبد المطلب بن هاشم بن عبد مناف بن قصي بن كلاب بن مرة بن كعب بن لؤي بن غالب بن فهر بن مالك بن النضر بن كنانة بن خزيمة ابن مدركة بن إلياس بن مُضَرَ بن نِزَار بن مَعَد بن عدنان (^١) ويأتي في\n_________\n(^١) روى ابن سعد في \"الطبقات الكبرى\" ١/ ٥٥ - ٥٦ قال: أخبرنا هشام بن محمد بن السائب بن بشر الكلبي قال: علمني أبي وأنا غلام نسب النبي - ﷺ - … ثم ساقه.\nوذكره ابن حبان في \"السيرة النبوية\" ص ٤٥ إلى عدنان أيضًا، وكذا ابن حزم في \"جامع السيرة\" ص ٢، وابن عبد البر في \"الاستيعاب\" ١/ ١٣٣، وابن الأثير في \"أسد الغابة\" ١/ ٢٠، والمزي في \"تهذيب الكمال\" ١/ ١٧٤، والذهبي في \"تاريخ الإسلام\" ١/ ١٧، وابن كثير في \"الفصول في سيرة الرسول\" ص ١٨ - ١٩.\nوروى الحاكم في \"علوم الحديث\" ص ١٧٠ - ١٧١، والبيهقي في \"دلائل النبوة\" ١/ ١٣٦، وابن عساكر في \"تاريخ دمشق\" ٣/ ٤٨ من طريق مالك بن أنس، عن الزهري، عن أنس بن مالك قال: بلغ النبي - ﷺ - أن رجالًا من كندة يزعمون أنه منهم، فقال: \"إنما كان يقول ذلك العباس وأبو سفيان بن حرب إذا قدما اليمن =","vol":"2","page":12},{"text":"باب (^١) واسم عبد المطلب: شيبة الحمد عَلَى قول الجمهور، وقال ابن قتيبة: عامر (^٢)، وعاش مائة وأربعين سنة، سمي عبد المطلب؛ لأن عمه المطلب أردفه خلفه حين أتى به من المدينة صغيرًا، فكان يقال له: من هذا؟ فيقول: عبدي.\nواسم هاشم: عمرو؛ لأنه هَشّم الثريد لقومه في المجاعة (^٣).\n_________\n= - وفي بعض الرويات المدينة -فيأمنا بذلك، وإنا لأن ننتفي من أبينا، نحن بنو النضر ابن كنانة\" قال: وخطب رسول الله - ﷺ -، فقال: \"أنا محمد بن عبد الله .. \" ثم ساق النسب إلى نزار فقط، وفي آخره قال - ﷺ -: \"وخرجت من نكاح، ولم أخرج من سفاح من لدن آدم حتى انتهيت إلى أبي وأمي فأنا خيركم نفسًا وخيركم أبًا\".\nقال البيهقي: تفرد به عبد الله بن محمد القدامي، وله عن مالك وغيره أفراد، ولم يتابع عليها. وأورد ابن كثير هذا الحديث في \"البداية والنهاية\" ٢/ ٦٥٧ من طريق البيهقى. وقال: الله أعلم بصحته، وهو حديث غريب جدًا من حديث مالك، تفرد به القدامي وهو ضعيف.\nوقال المصنف في \"البدر المنير\" ٧/ ٦٣٧: ذكره ابن دحية من هذا الوجه، وأعله بعبد الله هذا. اهـ. وقال الحافظ في \"التلخيص\" ٣/ ١٧٦: إسناده ضعيف، وقال الألباني في \"الضعيفة\" (٢٩٥٢): ضعيف جدًّا.\n(^١) باب: مبعث النبي - ﷺ -، من كتاب مناقب الأنصار.\n(^٢) \"المعارف\" ص ٧٢، واعترض عليه ابن عبد البر في \"الاستيعاب\" ١/ ١٣٤ وقال: ولا يصح والله أعلم. اهـ.\nوابن قُتيبة هو عبد الله بن مسلم بن قتيبة المروزي الدينوري البغدادي، أحد الفحول في اللغة والأدب والنحو والغريب، وله معرفة بالتاريخ والسير والأخبار، ولد سنة (٢١٣ هـ)، وتوفي في بغداد سنة (٢٧٦ هـ) من مصنفاته: \"غريب القرآن\"، و\"مشكل القرآن\"، و\"غريب الحديث\"، و\"أدب الكاتب\"، و\"عيون الأخبار\"، و\"المعارف\".\nانظر ترجمته في: \"تاريخ بغداد\" ١٠/ ١٧٠ (٥٣٠٩)، \"المنتظم\" ٥/ ١٠٢ (٢٣٢)، \"وفيات الأعيان\" ٣/ ٤٢ - ٤٤ (٣٢٨)، \"تاريخ الإسلام\" ٢٠/ ٢٢٨، \"سير أعلام النبلاء\" ١٣/ ٢٩٦ - ٣٠٢ (١٣٨).\n(^٣) رواه البخاري في \"التاريخ الكبير\" ١/ ٤.","vol":"2","page":13},{"text":"وعبد مناف اسمه: المغيرة، وكان يقال له: قمر البطحان. وقصي لقب، واسمه: زيد، وهو تصغير قَصِي، أي: بعيد؛ لأنه بَعُدَ عن عشيرته في بلاد قضاعة حين احتملته أمه فاطمة (^١).\nولؤي، بالهمز عند الأكثرين، وقيل: بتركه.\nوالنضر هو: أبو قريش في قول الجمهور، فمن كان من ولده فقرشي، وإلا فلا، وقيل: أبوهم فهر، قاله مصعب الزبيري (^٢)، وابن الكلبي (^٣)، وغيرهما (^٤)، وقيل: إلياس، وقيل: هم ولد مضر. وإلياس:\n_________\n(^١) انظر: \"الروض الأنف\" ١/ ٨.\n(^٢) \"نسب قريش\" لمصعب الزبيري ص ١٢، وهو: مصعب بن عبد الله بن مصعب بن ثابت بن عبد الله بن الزبير بن العوام القرشي الأسدي، أبو عبد الله الزبيرىِ المدني، عم الزبير بن بكار، سكن بغداد، قال الزبير بن بكار: أمه أمةُ الجبار بنت إبراهيم بن جعفر بن مصعب بن الزبير، قال أبو بكر بن أبي خيثمة: كتب عنه أبي، ويحيى بن معين. وقال أحمد بن حنبل: مصعب الزبيري مستثبت، وقال يحيى بن معين: ثقة. وكذلك قال الدارقطني. قال الزبير: وتوفي مصعب بن عبد الله ليومين خلوا من شوال سنة ست وثلاثين ومائتين، وهو ابن ثمانين سنة.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٣٩، \"الجرح والتعديل\" ٨/ ٣٠٩ (١٤٢٩)، \"الثقات\" ٩/ ١٧٥، \"تاريخ بغداد\" ١٣/ ١١٢، \"تهذيب الكمال\" ٢٨/ ٣٤ (٥٩٨٧).\n(^٣) هو هشام بن محمد بن السائب، أبو المنذر، المعروف، والده بالكلبي، الأخباري النسابة العلامة. قال أحمد بن حنبل: إنما كان صاحب سمر ونسب، ما ظننت أن أحدًا يحدث عنه. وقال الدارقطني وغيره: متروك، وقال ابن عساكر: رافضي، ليس بثقة. وقال ابن أبي حاتم: سألت أبي عنه فقال: كان صاحب أنساب وسمر، وهو أحب إليَّ من أبيه. وقال ابن حبان: يروي عن أبيه العجائب والأخبار التي لا أصول لها، وكان غاليًا في التشيع، أخباره في الأغلوطات أشهر من أن يحتاج إلى الإغراق في وصفها. انظر ترجمته في: \"الضعفاء الكبير\" ٤/ ٣٣٩ (١٩٤٥)، \"الجرح والتعديل\" ٩/ ٦٩ (٢٦٣)، \"المجروحين\" ٣/ ٩١، \"ميزان الاعتدال\" ٥/ ٤٢٩ - ٤٣٠ (٩٢٣٧)، \"لسان الميزان\" ٧/ ٢٦٩ - ٢٧٠ (٩٠١٣).\n(^٤) نَصَرَ هذا القول أيضًا أبو محمد علي بن حزم في: \"جمهرة أنساب العرب\" ص ١٢.","vol":"2","page":14},{"text":"بكسر الهمزة عند ابن الأنباري (^١) وطائفة، قيل: إنها الهمزة المصاحبة للام التعريف تقع في الابتداء، وتسقط في غيره، وصححه المحققون.\nوينشد السهيلي فيه أبياتا (^٢)، قيل: هو أول من أهدى البُدْن إلى البيت، وهو بالياء، وله أخ يقال له بالنون بدلها قَالَه ابن ماكولا (^٣).\n_________\n(^١) ابن الأنباري: هو أبو بكر محمد بن القاسم بن بشار بن الأنباري، الإمام الحافظ اللغوي ذو الفنون المقرئ النحوي. قال أبو علي القالي: كان شيخنا أبو بكر يحفظ فيما قيل ثلاثمائة ألف بيت شاهد في القرآن، وقال محمد بن جعفر التميمي: ما رأينا أحدًا أحفظ من ابن الأنباري ولا أغزر من علمه وحدثوني عنه أنه قال: أحفظ ثلاثة عشر صندوقًا. من مصنفاته: \"الزاهر\"، \"المذكر والمؤنث\"، \"الأضداد\". انظر ترجمته في: \"تاريخ بغداد\" ٣/ ١٨١، \"تذكرة الحفاظ\" ٣/ ٨٤٢، \"سير أعلام النبلاء\" ١٥/ ٢٧٤ (١٢٢)، \"شذرات الذهب\" ٢/ ٣١٥.\n(^٢) \"الروض الأنف\" للسهيلي ١/ ٩ - ١٠، والسهيلي هو: عبد الرحمن بن عبد الله بن أحمد بن إصبغ السهيلي المالكي، مؤرخ لغوي محدِّث، ولد بمالقة من بلاد الأندلس سنة (٥٠٨ هـ)، وأخذ عن ابن العربي المالكي، ثم انتقل في آخر عمره إلى مراكش وبها توفي سنة (٥٨١ هـ)، وكان -﵀- كفيفًا، من تصانيفه: \"الروض الأنف شرح سيرة ابن هشام)، و\"التعريف والإعلام فيما أُبْهم في القرآن من الأسماء والأعلام\" وله كتاب \"نتائج الفكر\" ومسألة: \"رؤية الله تعالى في المنام ورؤية النبي\"، ومسألة: \"السر في عور الدجال\". انظر ترجمته في: \"وفيات الأعيان\" ٣/ ١٤٣ - ١٤٤ (٣٧١)، \"تذكرة الحفاظ\" ٤/ ١٣٤٨ - ١٣٥٠ (١٠٩٩)، \"شذرات الذهب\" ٤/ ٢٧١ - ٢٧٢.\n(^٣) \"الإكمال\" ٧/ ٤٢٤. وابن ماكولا هو: أبو نصر علي بن هبة الله بن علي بن جعفر بن علي بن محمد بن الأمير دلف، المولى، الأمير الكبير، الحافظ، الناقد، النسابة، الحجة. قال الحميدي: ما راجعت الخطيب في شيء إلا وأحالني على الكتاب، وما راجعت ابن ماكولا في شيء إلا وأجابني حفظًا كأنه يقرأ من كتاب. من مصنفاته: \"الإكمال\"، \"مستمر الأوهام\".\nانظر ترجمته في: \"المنتظم\" ٩/ ٥، ٧٩، \"وفيات الأعيان\" ٣/ ٣٠٥، \"فوات الوفيات\" ٣/ ١١٠، \"سير أعلام النبلاء\" ١٨/ ٥٦٩ (٢٩٨)، \"شذرات الذهب\" ٣/ ٣٨١.","vol":"2","page":15},{"text":"وأما مُضر، فيقال له: مضر الحمراء، ويقال لأخيه: ربيعة الفَرسَ.\nقيل: لأن أباهما أوصى لمضر بقُبة حمراء ولربيعة بفرس. وكان مُضر حسن الصوت، قيل: وهو أول من حدا، وفي حديث: \"لا تسبوا ربيعة ولا مضر، فإنهما كانا مؤمنين\" (^١).\nونِزار -بكسر النون- مشتق من النزر، وهو القليل سمي به؛ لأن أباه حين وُلِدَ له، ونظر إلى النور بين عينيه -وهو نور النبوة الذي كان ينتقل في الأصلاب (^٢) -فرح فرحا شديدا ونَحَر وأطعم، وقال: كل هذا نزر\n_________\n(^١) رواه الحاكم في \"تاريخه\" كما في \"لسان الميزان\" ٥/ ١٦٩ من حديث جابر مرفوعًا: \"لا تسبوا ربيعة ومضر، فإنهما كانا مسلمين، ولا تسبوا ضبة من أولاد تميم بن مرة، ولا أسد بن خزيمة، فإنهم كانوا على دين إسماعيل\". قال الحافظ: رواته ثقات إلا محمد بن زكريا الغلابي فهو آفته، ورواه أحمد في \"فضائل الصحابة\" (١٥٢٤) عن عبد الله بن الحارث بن هشام المخزومي أن رسول الله - ﷺ - قال: \"لا تسبوا مضر فإنه كان على دين إبراهيم … \" الحديث. وهذا حديث مرسل، قال ابن عبد البر في \"الاستيعاب\" ٣/ ٢٢ (١٥١٩): عبد الله بن الحارث، روى عن النبي - ﷺ - يقال: إنه حديث مرسل، ولا صحبة له، والله أعلم، إلا أنه ولد على عهد رسول الله - ﷺ -. اهـ.\nورواه ابن سعد في \"طبقاته\" ١/ ٥٨ عن عبد الله بن خالد قال: قال رسول الله - ﷺ -: \"لا تسبوا مضر فإنه كان قد أسلم\". قال الألباني في \"الضعيفة\" (٤٧٨٠): وهذا ضعيف معضل.\n(^٢) لعل المصنف يشير إلى ما روي عن ابن عباس في تفسير قوله تعالى: ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ (٢١٩)﴾ [الشعراء: ٢١٩]، قال: من صلب نبي إلى نبي حتى أخرجه نبيًا، رواه ابن سعد في \"الطبقات\" ١/ ٢٤ من طريق شبيب بن بشر، عن عكرمة، عن ابن عباس، وابن أبي حاتم في \"تفسيره\" ٩/ ٢٨٢٨ (١٦٠٢٨)، والبزار في \"مسنده\" كما في \"كشف الأستار\" (٢٢٤٢)، والطبراني في \"الكبير\" ١١/ ٣٦٢. قال الهيثمي في \"المجمع\" ٧/ ٨٦: رواه البزار والطبراني ورجالهما رجال الصحيح غير شبيب ابن بشر وهو ثقة. اهـ، وقال في ٨/ ٢١٤: رواه البزار ورجاله ثقات. اهـ. وقال ابن حجر في \"مختصر زوائد مسند البزار\" ٢/ ٩٧ - ٩٨: إسناده حسن. اهـ.","vol":"2","page":16},{"text":"في حق هذا المولود (^١).\nوما ذكرته من النسب إلى عدنان هو إجماع الأمة. وفيما بعده إلى آدم خلاف واضطراب، والمحققون ينكرونه (^٢) ومن أشهره كما قاله النووي (^٣) في \"إملائه\": عدنان بن أُدد -هو مصروف. قَالَ ابن\n_________\n(^١) انظر: ما سبق في \"الروض الأنف\" ١/ ٩ - ١٠.\n(^٢) قال ابن عبد البر في \"الاستيعاب\" ١/ ١٣٣: لم يختلف أهل العلم بالأنساب والأخبار وسائر العلماء بالأمصارأنه ﵌: محمد بن عبد الله بن عبد المطلب بن هاشم بن عبد مناف بن قصي بن كلاب بن مرة بن كعب بن لؤي بن غالب بن فهر بن مالك بن النضر بن كنانة بن خزيمة بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان. هذا ما لم يختلف فيه أحد من الناس، وقد روي من أخبار الآحاد عن النبي - ﷺ - أنه نسب نفسه كذلك إلى نزار بن معد بن عدنان، وما ذكرنا من إجماع أهل السير وأهل العلم بالأثر يغني عما سواه والحمد لله.\nواختلفوا فيما بين عدنان وإسماعيل بن إبراهيم ﵉، وفيما بين إبراهيم وسام بن نوح بما لم أَرَ لذكره هاهنا وجهًا؛ لكثرة الاضطراب فيه، وأنه لا يُوقف منه على شيء متتابع متفق عليه، وَهُم مع اختلافهم واضطرابهم مجمعون على أن نزارًا بأسرها، وهي ربيعة ومضر هي الصريح الصحيح من ولد إسماعيل. اهـ.\nوقال المزي في \"التهذيب\" ١/ ١٧٤: إلى عدنان أجمع أهل النسب عليه، وما وراء ذلك ففيه اختلاف كبير جدًا. اهـ. وقال ابن كثير في \"الفصول\" ص ٢١: هذا النسب الذي سقناه إلى عدنان لا مرية فيه ولا نزاع، وهو ثابت بالتواتر والإجماع، وإنما الشأن فيما بعد ذلك. اهـ.\n(^٣) هو يحيى بن شرف بن مري بن حسن بن حسين بن محمد بن جمعة بن حزام أحد الأعلام، شيخ الإسلام، الفقيه، الحافظ، الزاهد، الشافعي محيي الدين أبو زكريا النووي بحذف الألف، ويجوز إثباتها، الدمشقي ولد بنوى سنة إحدى وثلاثين وستمائة، كان يقرأ كل يوم اثني عشر درسًا على المشايخ شرحًا وتصحيحًا توفي سنة ست وسبعين وستمائة من مصنفاته: \"المجموع\"، \"المنهاج في شرح مسلم\"، \"الخلاصة في الحديث\"، \"الإرشاد في علم الحديث\"، \"التبيان في آداب حملة القرآن\" \"تهذيب الأسماء واللغات\"، \"شرح قطعة من البخاري\"، \"طبقات الفقهاء الملخصة من طبقات ابن الصلاح\". =","vol":"2","page":17},{"text":"السراج: هو من الود، وانصرف كثُقبٍ وليس معدولا كعمر (^١) - بن مقوم ابن ناحور -بنون ثم حاء مهملة- بن تيرَح- بمثناة فوق، ثم تحت، ثم راء مفتوحة، ثم حاء مهملتين -بن يعرب بن يشجُب -بضم الجيم- بن نابت -بالنون- بن إسماعيل بن إبراهيم خليل الرحمن بن تارَخ -بمثناة فوق، وفتح الراء، وهو: آزر، قيل معناه: الأعوج -بن ناحور بن ساروح -بمهملات- بن راعُو -بضم العين المهملة -بن فالَخ -بالفاء، وفتح اللام، وبالمعجمة، ومعناه: الرسول، أو الوكيل -بن عيبر -بمهملة، ثم مثناة تحت، ثم موحدة مفتوحة- بن شالَخ -بالمعجمتين، واللام مفتوحة- بن أرفخْشذ- براء، ثم فاء، ثم خاء معجمة ساكنة، ثم شين معجمة، ومعناه بالسريانية: مصباح مضيئ -بن سام بن نوح بن لامك -بفتح الميم، وكسرها -بن مَتُّوشَلَخ -بميم مفتوحة، ثم مثناة فوق مشددة مضمومة، ثم واو ساكنة، ثم شين معجمة، ثم لام مفتوحتين، ثم خاء معجمة -ويقال: متوشلخ بن حنُوخ- بحاء مهملة، وقيل: معجمة، ثم نون مضمومة، ثم واو، ثم معجمة.\nقَالَ ابن إسحاق (^٢) والأكثرون:\n_________\n= انظر ترجمته في: \"طبقات علماء الحديث\" ٤/ ٢٥٤، \"البداية والنهاية\" ١٣/ ٣٢٢، \"طبقات الشافعية\" ٢/ ١٥٣ - ١٥٧، \"شذرات الذهب\" ٦/ ٣٥٤.\n(^١) \"الروض الأنف\" ١/ ١١، وعُمر بوزن فُعل.\nقال ابن قتيبة في \"أدب الكاتب\" ص ٢٢٥: وما كان علي فُعَل فهو لا ينصرف في المعرفة، وينصرف في النكرة، وما لم يكن معدولًا انْصرف نحو: جُعل، وصُرد، وفرق ما بينهما أن المعدول لا تدخله الألف واللام، وغير المعدول تدخله الألف واللام. اهـ.\n(^٢) هو محمد بن إسحاق بن يسار بن خيار المدني، أبو بكر، صاحب \"السيرة النبوية\"، رأى أنس بن مالك، وسالم بن عبد الله بن عمر، وسعيد بن المسيب. قال =","vol":"2","page":18},{"text":"وهو إدريس (^١)، وأنكره آخرون وقالوا: إنه ليس في عمود النسب، وإنما إدريس هو إلياس -واختاره ابن العربي (^٢) وصاحِبُه السهيلي لحديث الإسراء حيث قَالَ: \"مرحبًا بالأخ\"، ولم يقل: بالابن كما قَالَ آدم، وإبراهيم: \"الابن الصالح\" (^٣) -بن يَرْد- بمثناة تحت مفتوحة، ثم راء ساكنة، ثم دال، ومعناه: الضابط -بن مهليل -ويقال: مهلايل، ومعناه: الممدوح- بن قينن -ويقال: قينان بالقاف، ومعناه: المسوي-بن يانش -ويقال: آنش، ويقال: آنوش بالنون والشين\n_________\n= ابن معين: ثقة، وكان حسن الحديث. وقال الزهري: كان ابن إسحاق أعلم الناس بمغازي رسول الله - ﷺ -، انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٣٢١، \"تاريخ بغداد\" ١/ ٢١٤، \"تهذيب الكمال\" ٢٤/ ٤٠٥ (٥٠٥٧)، \"شذرات الذهب\" ٦/ ٣٥٤.\n(^١) \"سيرة ابن إسحاق\" ص ١، \"سيرة ابن هشام\" ١/ ٢، \"الطبقات الكبرى\" ١/ ٥٤.\n(^٢) ابن العربى: الإمام العلَّامة، أبو بكر محمد بن عبد الله بن محمد الأندلسي، الأشبيلي، المالكي. ولد سنة (٤٦٨ هـ)، وتوفي سنة (٥٤٣ هـ). وقيل غير ذلك. من تصانيفه: \"عارضة الأحوذي شرح جامع الترمذي\"، \"العواصم من القواصم\"، \"أحكام القرآن\"، \"الإنصاف في مسائل الخلاف\"، وكان -رحمه الله تعالى- قد بلغ مرتبة الاجتهاد.\nانظر: \"الصلة\" لابن بشكوال ٢/ ٥٩٠ (١٢٩٧)، \"وفيات الأعيان\" ٤/ ٢٩٦ (٦٢٦)، \"تاريخ الإسلام\" ٣٧/ ١٥٩ (١٧١)، \"سير أعلام النبلاء\" ٢٠/ ١٩٧ (١٢٨)، \"الوافي بالوفيات\" ٣/ ١٣٨٨، \"شذرات الذهب\" ٤/ ١٤١.\n(^٣) قال السهيلي في \"الروض الأنف\" ١/ ١٣ - ١٤ بعد أن حكاه عن ابن العربى: وهذا القول عندي أَنْبل والنفس إليه أميل لما عضده من هذا الدليل. اهـ.\nوسيأتي هذا الحديث برقم (٣٤٩) كتاب: الصلاة، باب: كيف فرضت الصلاة في الإسراء، و(٣٣٤٢) كتاب: أحاديث الأنبياء، باب: ذكر إدريس -﵇-، ورواه مسلم (١٦٣) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ - إلى السماوات وفرض الصلوات.","vol":"2","page":19},{"text":"المعجمة، ومعناه: الصادق- بن شيث- وهو بالعبرانية، ويقال: شاث بالسريانية، ومعناه: عطية الله -بن آدم ﵇ (^١).\nوذكر أبو الحسن المسعودي (^٢)، وآخرون بين عدنان، وإبراهيم نحو أربعين أبا، وهذا أقرب كما قاله النووي؛ فإن المدة بينهما طويلة جدا، لكن في لفظها وضبطها اختلاف كبير منها:\nأن عدنان من نسل قيدار بن إسماعيل، وأما الحديث المشهور عن\nابن عباس رفعه بعد عدنان: \"كذب النسابون\" فضعيف (^٣). والأصح وقفه\n_________\n(^١) انظر: \"سيرة ابن إسحاق\" ص ١ - ٢، \"سيرة ابن هشام\" ١/ ١ - ٢، \"التاريخ الكبير\" ١/ ٥ - ٦، \"السيرة النبوية\" لابن حبان ص ٣٩ - ٤٣، \"الروض الأنف\" ١/ ١٢ - ١٤.\n(^٢) علي بن الحسين بن علي، أبو الحسن المسعودي المؤرخ، من ذرية عبد الله بن مسعود الصحابي - ﵁ -. عداده في البغداديين، وأقام بمصر مدة، وكان أخباريًا علامة صاحب غرائب ومُلح ونوادر، مات سنة ست وأربعين وثلاثمائة. وله من التصانيف: كتاب \"مروج الذهب ومعادن الجوهر في تحف الأشراف والملوك\" وكتاب \"ذخائر العلوم وما كان في سالف الدهور\"، \"الرسائل والاستذكار لما مر في سالف الأعصار\"، \"أخبار الخوارج\" انظر ترجمته في: \"تذكرة الحفاظ\" ٣/ ٨٥٧، \"سير أعلام النبلاء\" ١٥/ ٥٦٩ (٣٤٣)، \"الوافي بالوفيات\" ٢١/ ٥، \"شذرات الذهب\" ٢/ ٣٧١.\n(^٣) رواه ابن سعد في \"الطبقات\" ١/ ٥٦، وابن خياط في \"الطبقات\" ص ٢٧، وابن عساكر في \"تاريخ دمشق\" من طريق هشام بن محمد، قال: أخبرني أبي، عن أبي صالح، عن ابن عباس أن النبي - ﷺ - كان إذا انتسب لم يجاوز في نسبه معد بن عدنان بن أدد ثم يمسك ويقول: \"كذب النسابون. قال الله عزوجل: ﴿وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا﴾ \" [الفرقان: ٣٨]. وابن خياط في \"الطبقات\" ص ٢٧، وابن عساكر في \"تاريخ دمشق\" ٣/ ٥٢، ٥٩.\nوهشام بن محمد هو ابن السائب الكلبي، قال ابن معين: غير ثقة، وليس عن مثله يُروى الحديث. اهـ. وقال الدارقطني: متروك. اهـ. وقال ابن حبان: يروي عن أبيه =","vol":"2","page":20},{"text":"عَلَى ابن مسعود (^١). وكره مالك رفع الأنساب إلى آدم. وقال: من أخبر بذلك؟ (^٢)\n_________\n= العجائب والأخبار التي لا أصول لها. اهـ، وقال ابن عساكر: رافضي ليس بثقة.\nوأما أبوه فهو شر منه، وقال النسائي: متروك ساقط. اهـ. وقال أبو حاتم: الناس مجمعون على ترك حديثه. اهـ. وقال ابن عدي: وإذا روي عن أبي صالح، عن ابن عباس ففيه مناكير. اهـ.\nوالحديث أورده الألباني في \"الضعيفة\" ١/ ٢٨٨ (١١١)، وقال: موضوع. انظر ترجمته في: \"الجرح والتعديل\" ٧/ ٢٧٠ - ٢٧١، \"المجروحين\" ٣/ ٩١، \"الكامل في الضعفاء\" ٨/ ٤١٢، \"تهذيب الكمال\" ٢٥/ ٢٤٦ - ٢٥٢، \"المغني في الضعفاء\" ٢/ ٧١١، \"لسان الميزان\" ٦/ ١٩٦ - ١٩٧.\n(^١) قاله السهيلي في \"الروض الأنف\" ١/ ١١، وقد رواه عن ابن مسعود ابن سعد في \"الطبقات\" ١/ ٥٦، والطبري في \"تفسيره\" ٧/ ٤٢١ (٢٠٥٩١ - ٢٠٥٩٣)، وابن أبي حاتم في \"تفسيره\" ٧/ ٢٢٣٦ (١٢٢١٩).\n(^٢) حكاه عن مالك السهيلي في \"الروض الأنف\" ١/ ١٤، والبغوي في \"تفسيره\" ٤/ ٣٣٧، قال السهيلي: سئل مالك عن الرجل يرفع نسبه إلى آدم؟ فكره ذلك، قيل له: فإلى إسماعيل؟ فأنكر ذلك أيضًا، وقال: ومن يخبره به؟! وكره أيضًا أن يرفع في نسب الأنبياء مثل أن يقال: إبراهيم بن فلان بن فلان، قال: ومن يخبره به؟!. اهـ.\nوروي عن عمر بن الخطاب أنه قال: إنما ننتسب إلى عدنان وما فوق ذلك لا ندري ما هو.\nوعن عروة بن الزبير أنه قال: ما وجدنا أحدًا يعرف ما بين عدنان وإسماعيل.\nوعن ابن عباس أنه قال: بين عدنان وإسماعيل ثلاثون أبًا لا يعرفون.\nقلت: وأثر ابن عباس فيه هشام بن محمد بن السائب الكلبي، وأبوه، وهما من المتكلم فيهم كما سبق أن ذكرنا، قال ابن عبد البر: وليس هذا الإسناد مما يقطع بصحته، ولكنه عمن عِلْمُ الأنساب صَنْعَته. اهـ.\nوقال ابن حبان: نسبة رسول الله - ﷺ - تصح إلى عدنان وما وراء عدنان فليس عندي فيه شيء صحيح أعتمد عليه. اهـ. انظر: \"السيرة النبوية\" لابن حبان ص ٣٩ - ٤٠، \"الاستيعاب\" ١/ ١٣٣، \"الروض الأنف\" ١/ ١٤ - ١٥.","vol":"2","page":21},{"text":"وذهب كثيرون إلى جوازه (^١)، وهو الأظهر؛ لأنه يترتب عليه معرفة العرب من غيرهم، وقريش من غيرهم، ويبنى عليه أحكام كالإمامة، والكفاءة، والتقديم في قسمة الفيء، وغير ذَلِكَ. وفي الصحيح: \"حدثوا عن بني إسرائيل، ولا حرج\" (^٢).\nواسم أمه - ﷺ -: آمنة بنت وهب بن عبد مناف بن زهرة بن كلاب بن مرة (^٣).\nولد بمكة عام الفيل، وقيل: بعده بثلاثين سنة. وقيل: بأربعين.\nواتفقوا عَلَى أنه ولد يوم الاثنين، وكان مولده - ﷺ - في شهر ربيع الأول، قيل: لليلتين خلتا منه. وقيل: لثمان. وقيل: لعشر. وقيل: لثنتي عشرة وهو الأشهر، وتوفي يوم الاثنين ضحًى لثنتي عشرة خلت من ربيع الأول سنة إحدى عشرة، هذا هو الصحيح والمشهور. وقيل: لليلتين خلتا منه. وقيل: في أوله، وله حينئذ ثلاث وستون سنة. وقيل: خمس وستون. وقيل: ستون. وبعث يوم الاثنين وله أربعون سنة، وقيل: أربعون ويوم. وخرج من مكة يوم الاثنين، مهاجرًا إلى المدينة، وقدمها يوم الاثنين أيضًا ضحًى لثنتي عشرة خلت من شهر ربيع الأول، فأقام بها عشر سنين بالإجماع.\n_________\n(^١) منهم: ابن إسحاق والطبري والبخاري والزبيريَّان. انظر: \"الروض الأنف\" ١/ ١٤.\n(^٢) سيأتي برقم (٣٤٦١) كتاب: أحاديث الأنبياء، باب: ما ذكر عن بني إسرائيل. من حديث عبد الله بن عمرو.\n(^٣) \"نسب قريش\" ص ٢٠، \"أنساب الأشراف\" ١/ ٧٩، \"جمهرة أنساب العرب\" ص ١٧، \"التبيين في أنساب القريشيين\" لابن قدامة ص ٣٨.","vol":"2","page":22},{"text":"<span data-type='title' id=toc-173>فصل</span>\nصحيح الإمام أبي عبد الله البخاري، متواتر عنه، وأشهر من رواه الفربري عنه، قَالَ أبو عبد الله الفربري: سمع \"الصحيح\" من أبي عبد الله تسعون ألف رجل فما بقي أحد يرويه غيري (^١).\nقَالَ الذهبي (^٢): وآخر من روى عنه صحيحه منصور بن محمد البزدوي (^٣)، وآخر من زعم أنه سمع منه أبو ظهير عبد الله بن فارس\n_________\n(^١) رواه الخطيب في \"تاريخ بغداد\" ٢/ ٩، والذهبي في \"سير أعلام النبلاء\" ١٢/ ٣٩٨، وقال في ١٥/ ١٢: ويروى: ولم يصح أن الفربري قال: سمع \"الصحيح\" من البخاري تسعون ألف رجل ما بقي أحد يرويه غيري. اهـ.\nوقال الحافظ في \"هدي الساري\" ص ٤٩١: وأطلق ذلك بناء على ما في علمه، وقد تأخر بعده بتسع سنين أبو طلحة منصور بن محمد بن علي البزدوي، وكانت وفاته سنة تسع وعشرين وثلثمائة. اهـ.\n(^٢) الحافظ الذهبي: هو الإمام الحافظ، محدِّث العصر، ومؤرخ الإسلام، وفرد الدهر، إمام الوجود حفظا، وذهبي العصر معنى ولفظًا، وشيخ الجرح والتعديل، ورجل الرجال في كل سبيل، شمس الدين أبو عبد الله محمد بن أحمد بن عثمان التركماني الدمشقي، ولد سنة (٦٧٣ هـ)، ومات سنة (٧٤٨ هـ). من تصانيفه: \"سير أعلام النبلاء\"، \"تذكرة الحفاظ\"، \"ميزان الاعتدال في نقد الرجال\". انظر ترجمته في: \"الوافي بالوفيات\" ٢/ ١٦٣ - ١٦٨ (٥٢٣)، \"البداية والنهاية\" ١٤/ ٦٤٩، ٦٥٠، \"الدرر الكامنة\" ٣/ ٣٣٦ - ٣٣٨ (٨٩٤)، \"معجم المؤلفين\" ٣/ ٨٠، ٨١ (١١٥٨)، \"الأعلام\" ٥/ ٣٢٦.\n(^٣) هو الشيخ الكبير المُسنِد أبو طلحة منصور بن محمد بن علي بن مُزينة- وقيل: بن قرينة- بن سوية البزدي، ويقال: البزدوي النسفي، دهقان قرية بزدة. وسمع من =","vol":"2","page":23},{"text":"(البلخي) (^١) سنة ست وأربعين وثلاثمائة (^٢)\nوقال الخطيب (^٣): آخر من حدث عن البخاري ببغداد: الحسين بن إسماعيل المحاملي (^٤).\nورواه- أعني: \"صحيحه\"- عن الفربري خلائق منهم: أبو محمد الحموي، وأبو زيد المروزي (^٥) الفقيه الشافعي، وهو أجل من رواه\n_________\n= أهل بلده وصارت إليه الرحلة في أيامه؛ مات سنة تسع وعشرين وثلاثمائة. انظر ترجمته في: \"الإكمال\" ٧/ ٢٤٣، \"الأنساب\" ٣/ ٩٩، \"سير أعلام النبلاء\" ١٥/ ٢٧٩ (١٢٣)، \"لسان الميزان\" ٦/ ١٠٥.\n(^١) في الأصل:: الثلجي، والصواب ما أثبتناه، كما في \"طبقات الشافعية\" ٢/ ٢١٥، \"تاريخ الإسلام\" ١٩/ ٢٤١، \"لسان الميزان\" ٣/ ٣٢٥.\n(^٢) هو عبد الله بن فارس بن علي أبو ظهير، شيخ من أهل بلخ، توفي سنة ست وأربعين وثلاثمائة، ادعى السماع من أبي عبد الله محمد بن إسماعيل البخاري.\nقال ابن حجر: وما أعتقد صحة قوله في السماع من البخاري، فإن كان صادقًا فهو خاتمة أصحابه في الدنيا، وما كنت أعتقد أن أحدًا بقي بعد المحاملي ممن يروي عنه، فالله أعلم. انظر ترجمته في: \"لسان الميزان\" ٣/ ٣٢٥.\n(^٣) هو الإمام العلامة المفتي، الحافظ الناقد، محدِّث الوقت أبو بكر أحمد بن علي بن ثابت الخطيب البغدادي، صاحب التصانيف، ولد سنة (٣٩٢ هـ)، ومات سنة (٤٦٣ هـ). من تصانيفه: \"تاريخ بغداد\"، \"الفقيه والمتفقه\"، \"الكفاية في علم الرواية\"، وغيرها من الكتب والتصانيف المفيدة والنافعة.\nانظر: \"تاريخ الإسلام\" ٥٣/ ٣٠٩ - ٣١١ (٩٣٤)، \"تذكر ة الحفاظ\" ٤/ ١٥٠٣، \"مرآة الجنان\" ٤/ ٢٩١، \"معجم المؤلفين\" ٣/ ٦٧٣ - ٦٧٤.\n(^٤) هو أبو عبد الله الحسين بن إسماعيل البغدادي المحاملي، مولده في أول سنة خمسٍ وثلاثين ومائتين، وأول سماعه في سنة أربعة وأربعين ومائتين.\nانظر ترجمته في: \"تاريخ بغداد\" ٨/ ١٩ - ٢٣ و\"سير أعلام النبلاء\" ١٥/ ٢٥٨، و\"شذرات الذهب\" ٢/ ٣٢٦.\n(^٥) هو الشيخ الإمام المفتي القدوة الزاهد، شيخ الشافعية أبو زيد محمد بن أحمد بن عبد الله بن محمد المروزي راوي \"صحيح البخاري\" عن الفربري ولد ٣٧١ هـ، قال =","vol":"2","page":24},{"text":"عنه وأولهم، وأبو إسحاق المستملي (^١)، وأبو الحسن علي بن أحمد الجرجاني (^٢)، وأبو الهيثم محمد بن مكي الكُشْمَيْهَني (^٣)، وأبو علي إسماعيل بن محمد الكشاني (^٤)، (ومحمد بن أحمد بن مَتّ) (^٥) -بفتح الميم وتشديد المثناة فوق- وآخرون.\nورواه عن كل واحد من هؤلاء جماعات، واشتهر الآن من طريق أبي الوقت، عن الداودي، عن الحموي، عن الفربري، عن البخاري.\n_________\n= الحاكم: كان أحد أئمة المسلمين، ومن أحفظ الناس للمذهب. قال الخطيب: حدَّث أبو زيد ببغداد، ثم جاور بمكة، وحدَّث هناك بـ\"الصحيح\" وهو أجل من رواه. سئل أبو زيد: متى لقيت الفربري؟ قال: سنة ثماني عشرة وثلاثمائة. انظر ترجمته في: \"تاريخ بغداد\" ١/ ٣١٤، و\"سير أعلام النبلاء\" ١٦/ ٣١٣.\n(^١) هو أبو إسحاق إبراهيم بن أحمد بن إبراهيم بن أحمد بن داود البلخي المستملي راوي \"صحيح البخاري\" عن الفربري. مات سنة ٣٧٦ هـ. انظر: \"سير أعلام النبلاء\" ١٦/ ٤٩٢، و\"شذرات الذهب\" ٣/ ٨٦.\n(^٢) هو أبو الحسن علي بن أحمد بن عبد العزيز الجرجاني المحتسب، مات ٣٦٦ هـ.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٦/ ٢٤٧، و\"لسان الميزان\" ٤/ ٧١٧.\n(^٣) هو أبو الهيثم محمد بن مكي بن محمد بن زراع بن هارون المروزي الكُشْمِيْهَني، قال ابن العماد: كان ثقة، وله رسائل أنيقة، مات في يوم عرفة سنة ٣٨٩ هـ. انظر ترجمته في: \"سير أعلام النبلاء\" ١٦/ ٤٩١، و\"شذرات الذهب\" ٣/ ١٣٢.\n(^٤) هو أبو علي إسماعيل بن محمد بن حاجب الكشاني السمرقندي، آخر من روى \"صحيح البخاري\" عاليًا، سمعه من الفربري سنة ٣٢٠ هـ. مات ٣٩١ هـ. انظر ترجمته في: \"سير أعلام النبلاء\" ١٦/ ٤٨١، و\"شذرات الذهب\" ٣/ ١٣٩.\n(^٥) في الأصل: أحمد بن محمد والصواب ما أثبتناه، وهو محمد بن أحمد بن مَتّ، الفقيه الشافعي، السغدي الإشتيخني، نسبة إلى إشتيخن قرية كبيرة على سبعة فراسخ من سمرقند، مات بإشتيخن غرة رجب سنة ثمان وثمانين وثلاثمائة.\nحدث بـ\"صحيح البخاري\" عن الفربري وسماعه كان في سنة تسع عشرة وثلائمائة.\nانظر ترجمته في: \"التقييد\" لابن نقطة ص ٤٩، \"سير أعلام النبلاء\" ١٦/ ٥٢١.","vol":"2","page":25},{"text":"<span data-type='title' id=toc-174>فصل</span>\nواسم صحيحه: \"الجامعُ المسنَدُ الصحيحُ، المختصرُ من أمورِ رسولِ اللهِ - ﷺ -، وسننِهِ، وأيامِهِ\" كذا سماه هو أوَّلَ كتابِه، وهو أولُ كتاب صنف في الحديث الصحيح المجرد، وهو أكثر فوائد من صحيح مسلم، وأصح عَلَى الصحيح عند الجمهور.\nوقال النسائي: ما في هذِه الكتب أجود منه (^١). وقد قرر الإسماعيلي (^٢) ترجيح كتابه في \"مدخله\"، ومما يرجح به أنه لابد من\n_________\n(^١) رواه الخطيب في \"تاريخ بغداد\" ٢/ ٩، والمزي في \"تهذيب الكمال\" ٢٤/ ٤٤٢ من طريق محمد بن موسى بن يعقوب بن المأمون قال: سئل أبو عبد الرحمن- يعني: النسائي- عن العلاء وسهيل، فقال: هما خير من فليح ومع هذا فما في هذِه الكتب كلها أجود من كتاب محمد بن إسماعيل البخاري.\nوقال ابن حجر في \"هدي الساري\" ص ١٠ - ١١: روينا بالإسناد الصحيح عن أبي عبد الرحمن النسائي، ثم ذكر مثل مقولته، ثم قال: ولا يعني بالجودة إلا جودة الأسانيد كما هو المتبادر إلى الفهم من اصْطلاح أهل الحديث، ومثل هذا من مثل النسائي غاية في الوصف مع شدة تحريه وتوقيه وتثبته في نقد الرجال، وتقدمه في ذلك على أهل عصره حتى قدمه قوم من الحذاق في معرفة ذلك على مسلم بن الحجاج، وقدمه الدارقطني وغيره في ذلك على إمام الأئمة ابن خزيمة. اهـ.\n(^٢) هو الإمام الحافظ الحجة الفقيه، شيخ الإسلام، أبو بكر أحمد بن إبراهيم بن إسماعيل بن العباس الجرجاني الإسماعيلي الشافعي، صاحب \"المستخرج على صحيح البخاري\" وهو من أشهر وأعظم المستخرجات على البخاري. انظر ترجمته في: \"المنتظم\" ٧/ ١٠٨، \"تذكرة الحفاظ\" ٣/ ٩٤٧، \"سير أعلام النبلاء\" ١٦/ ٢٩٢ (٢٠٨)، \"الوافي بالوفيات\" ٦/ ٢١٣، \"شذرات الذهب\" ٣/ ٧٢ - ٧٥.","vol":"2","page":26},{"text":"ثبوت اللقاء عنده، وخالفه مسلم واكْتفى بإمكانه.\nوأجمعت الأمةُ عَلَى صحة كتابه وكتاب مسلم، ومعناه أنه يجب العملُ بأحاديثهما، وأنهما يفيدان الظنّ، إلا ما تواتر منها، فيفيد العلم، وقال قومٌ: إنها كلها تفيد العلم القطعي، وأنكره الجمهور والمحققون.","vol":"2","page":27},{"text":"<span data-type='title' id=toc-175>فصل فى سبب تصنيفه وكيفيه تأليفه</span>\nقَال إبراهيم بن معقل النسفي (^١): قَال لنا أبو عبد الله البخاري: كنت عند إسحاق بن راهويه، فقال لنا بعض أصحابنا: لو جمعتم كتابًا مختصرًا في الصحيح لسنن رسول - ﷺ -، فوقع ذَلِكَ في قلبي، فأخذت في جمع هذا الكتاب (^٢).\nوروي من جهات عنه قَالَ: صنفت كتاب الصحيح لست عشرة سنة، خرجته من ستمائة ألف حديث، وجعلته حجة بيني وبين الله -﷿- (^٣).\n_________\n(^١) هو إبراهيم بن معقل أبو إسحاق النسفي، الإمام الفقيه الحافظ، قاضي مدينة نسف، قال أبو يعلى الخليل: هو ثقة حافظ، مات في ذي الحجة سنة خمس وتسعين ومائتين، له \"المسند الكبير\"، \"التفسير\" وقد روى \"الصحيح\" عن البخاري.\nانظر ترجمته في: \"تذكرة الحفاظ\" ٢/ ٦٨٦، \"سير أعلام النبلاء\" ١٣/ ٤٩٣ (٢٤١)، \"الوافي بالوفيات\" ٦/ ١٤٩، \"شذرات الذهب\" ٢/ ٢١٨.\n(^٢) رواه الخطيب ٢/ ٨، وابن عساكر في \"تاريخ دمشق\" ٥٢/ ٧٢، والمزي في \"تهذيب الكمال\" ٢٤/ ٤٤١ - ٤٤٢، والذهبي في \"السير\" ١٢/ ٤٠١، والحافظ في \"هدي الساري\" ١/ ٦ - ٧، وفي \"تغليق التعليق\" ٥/ ٤١٩.\n(^٣) رواه الخطيب في \"تاريخ بغداد\" ٢/ ١٤، وفي \"الجامع لأخلاق الراوي وآداب السامع\" ٢/ ١٨٥ (١٥٦٢)، وأبو يعلى الفراء في \"طبقات الحنابلة\" ٢/ ٢٥٥، والمزي ٢٤/ ٤٤٨ - ٤٤٩.","vol":"2","page":28},{"text":"وعنه أنه قَالَ: رأيت النبي - ﷺ - في المنام كأني واقف بين يديه، وبيدي مروحة أَذُبُّ عنه، فسألت بعض المعبرين فقال: أنت تذب الكذب؛ فهو الذي حملني عَلَى إخراج \"الصحيح\" (^١).\nوعنه قَالَ: ما أدخلت في كتاب \"الجامع\" إلا ما صَحَّ، وتركت من الصحاح لحال الطول (^٢). وفي رواية عنه حكاها الحازمي (^٣) في \"شروط الأئمة الخمسة\": لم أخرج في هذا الكتاب إلا صحيحًا، وما تركته من الصحاح أكثر (^٤)، وهي بمعناها.\nوقال الفربري: قَالَ لي البخاري: ما وضعت في كتاب \"الصحيح\" حديثًا إلا اغْتسلت قبل ذَلِكَ وصليت ركعتين (^٥).\nوقال عبد القدوس بن همام: سمعت عدة من المشايخ يقولون: حَوَّل البخاري تراجم جامعه بين قبر النبي - ﷺ - ومنبره، وكان يصلي\n_________\n(^١) ذكره النووي في \"تهذيب الأسماء واللغات\" ١/ ٧٤، والحافظ في \"هدي الساري\" ص ٧، وقال: بإسناد ثابت. اهـ.\n(^٢) رواه ابن عدي في مقدمة \"الكامل\" ١/ ٢٢٦، ومن طريقه الخليلي في \"الإرشاد\" ٣/ ٩٦٢، والخطيب ٢/ ٨ - ٩، وأبو يعلى الفراء في \"طبقات الحنابلة\" ٢/ ٢٥٢ - ٢٥٣، والمزي في \"تهذيب الكمال\" ٢٤/ ٤٤٢، والذهبي في \"السير\" ١٢/ ٤٠٢\n(^٣) هو: الإمام الحافظ الحجة الناقد النسابة البارع أبو بكر محمد بن موسى بن عثمان ابن حازم الحازمي الهمذاني ولد سنة ثمان وأربعين وخمسمائة.\nبرع في فن الحديث خصوصًا النسب، واستوطن بغداد، من كتبه: \"الناسخ والمنسوخ\"، \"عجالة المبتدئ في النسب\"، و\"المؤتلف والمختلف في أسماء البلدان\"، وأسند أحاديث \"المهذب\". توفي سنة أربع وثمانين وخمسمائة. انظر: \"سير أعلام النبلاء\" ٢١/ ١٦٧، و\"شذرات الذهب\" ٤/ ٢٨٢.\n(^٤) \"شروط الأئمة الخمسة\" ص ٦٣.\n(^٥) رواه الخطيب ٢/ ٩، والفراء في \"الطبقات\" ٢/ ٢٤٩ - ٢٥٠، والمزي ٢٤/ ٤٤٣، والذهبي في \"السير\" ١٢/ ٤٥٢.","vol":"2","page":29},{"text":"لكل ترجمة ركعتين (^١).\nوقال أبو زيد المروزي: رأيت النبي - ﷺ - في المنام، فقال لي: \"إِلى متى تدرس الفقه، ولا تدرس كتابي؟ \". قُلْتُ: وما كتابك يا رسول الله؟ قَالَ: \"جامع محمد بن إسماعيل البخاري\"، أو كما قَالَ (^٢).\nوفي \"تاريخ نيسابور\" للحاكم (^٣)، عن أبي عمرو إسماعيل، ثنا أبو عبد الله محمد بن علي قَالَ: سمعت محمد بن إسماعيل البخاري يقول: أقمت بالبصرة خمس سنين معي كتبي أصنف وأحج في كل سنة، وأرجع من مكة إلى البصرة. قَالَ: وأنا أرجو أن الله تعالى يبارك للمسلمين في هذِه المصنفات. قَالَ أبو عمرو: قَالَ أبو عبد الله: فلقد بارك الله فيها (^٤).\n_________\n(^١) رواه الخطيب ابن عدي في \"أسامي من روى عنهم البخاري من مشايخه\" ص ٥١ - ٥٢، ومن طريقه ٢/ ٩، والمزي ٢٤/ ٤٤٣.\n(^٢) رواه القزويني في \"التدوين\" ٢/ ٤٥ - ٤٦، والذهبي في \"سير أعلام النبلاء\" ١٢/ ٤٣٨، ١٦/ ٣١٤ - ٣١٥، وابن حجر في \"هدي الساري\" ص ٤٨٩، وفي \"تغليق التعليق\" ٥/ ٤٢٢. وقال: إسناد هذِه الرواية صحيح، ورواتها ثقات أئمة، وأبو زيد من كبار الشافعية، له وجه في المذهب. اهـ.\n(^٣) هو محمد بن عبد الله بن محمد بن حمدويه بن نعيم بن الحكم، أبو عبد الله بن البيع، صاحب \"المستدرك على الصحيحين\" ولد يوم الاثنين ثالث شهر ربيع الأول، سنة إحدى وعشرين وثلاث مائة بنيسابور، من مصنفاته: \"معرفة علوم الحديث\"، \"تاريخ النيسابورين\"، \"المدخل إلى علم المصطلح\"، \"الإكليل\" وغيرها.\nانظر ترجمته في: \"تاريخ بغداد\" ٥/ ٤٧٣، \"المنتظم\" ٧/ ٢٧٤، \"وفيات الأعيان\" ٤/ ٢٨٠، \"تدكرة الحفاظ\" ٣/ ١٠٣٩، \"سير أعلام النبلاء\" ١٧/ ١٦٢ (١٠٠)، \"شذرات الذهب\" ٣/ ١٧٦.\n(^٤) رواه ابن عساكر في \"تاريخ دمشق\" ٥٢/ ٧٢.","vol":"2","page":30},{"text":"وقال (ابن طاهر) (^١): صنف صحيحه ببخارى. وقيل: بمكة (^٢). وقال ابن بجير (^٣): سمعت البخاري يقول: صنَّفْتُه في المسجد الحرام، وما أدخلت فيه حديثًا إلا بعد ما اسْتخرت الله تعالى وصليت ركعتين، وتيقنت صحته (^٤).\nقَالَ ابن طاهر: والقول الأول عندي أصح (^٥).\nوجمع النووي بين ذَلِكَ بأنه كان يصنف فيه بمكة، والمدينة، والبصرة، وبخارى، فإنه مكث في تصنيفه ست عشرة سنة كما سلف (^٦).\n_________\n(^١) في الأصل: أبو طاهر، والصواب ما أثبتناه. وهو محمد بن طاهر بن علي بن أحمد أبو الفضل الحافظ الجوال الرحال المعروف بابن القيسراني، الظاهري الصوفي، صاحب كتاب \"شروط الأئمة الستة\" ولد ببيت المقدس في شوال سنة ثمان وأربعمائة، قال عن نفسه: بُلتُ الدم في طلب الحديث مرتين، مرة ببغداد، وأخرى بمكة، وكنت أمشي حافيًا في الحر، فلحقني ذلك، وما ركبت دابة قط في طلب الحديث، وكنت أحمل كتبي على ظهري، وما سألت في حال الطلب أحدًا، وكنت أعيش على ما يأتي. توفي سنة سبع وخمس مائة.\nانظر ترجمته في: \"المنتظم\" ٩/ ١٧٧، \"وفيات الأعيان\" ٤/ ٢٨٧، \"تذكرة الحفاظ\" ٤/ ١٢٤٢، \"سير أعلام النبلاء\" ١٩/ ٣٦١ (٢١٣)، \"شذرات الذهب\" ٤/ ١٨.\n(^٢) نقله عنه النووي في \"تهذيب الأسماء واللغات\" ١/ ٧٤.\n(^٣) هو الإمام الحافظ الثبت الجوال، مصنف \"المسند\" أبو حفص، عمر بن محمد بن بجير الهمداني السمرقندي، كان من أوعية العلم، وكان أبوه صاحب حديث، توفي سنة إحدى عشر وثلاثمائة. انظر ترجمته في: \"تذكرة الحفاظ\" ٢/ ٧١٩، \"سير أعلام النبلاء\" ١٤/ ٤٠٢ (٢١٩)، \"شذرات الذهب\" ٢/ ٢٦٢.\n(^٤) قال الحافظ في \"التغليق\" ٥/ ٤٢١، و\"هدي الساري\" ص ٤٨٩: قال أبو سعيد الإدريسي: أخبرنا سليمان بن داود الهروي، سمعت عبد الله بن محمد بن هاشم يقول: قال عمر بن بجير البجيري .. ثم ساقه.\n(^٥) هو في كتاب ابن طاهر المسمى \"جواب المتعنت\" فقد أشار إليه الحافظ ابن حجر في \"هدي الساري\" ص ١٥.\n(^٦) \"تهذيب الأسماء واللغات\" ١/ ٧٤.","vol":"2","page":31},{"text":"وبعث الأمير خالد بن أحمد الذهلي (^١) والي بخارى إليه: أن (احمل) (^٢) إليَّ كتاب \"الجامع\"، و\"التاريخ\"، وغيرهما؛ لأسمع منك.\nفبعث إليه: أنا لا أَذِلُّ العلم، ولا أحمله إلى أبواب الناس، فإن كان لك إلى شيء منه حاجة فاحضرني في مسجدي أو في داري (^٣).\nويروى أنه بعث إليه أن يعقد مجلسًا لأولاده لا يحضره غيرهم، فامتنع وقال: لا يسعني أن أخص بالسماع قومًا دون قوم (^٤).\n_________\n(^١) هو الأمير أبو الهيثم الذهلي، صاحب ما وراء النهر، له آثار حميدة ببخارى أكرم بها المحدثين وأعطاهم، روى عن ابن راهويه، وروى عنه ابن أبي حاتم وابن عقدة، مات سنة سبعين ومائتين. انظر ترجمته في: \"الجرح والتعديل\" ٣/ ٣٢٢، \"تاريخ بغداد\" ٨/ ٣١٤ - ٣١٦، \"المنتظم\" ٥/ ٦٨، \"سير أعلام النبلاء\" ١٣/ ١٣٧ (٦٨).\n(^٢) في الأصل: (انحمل).\n(^٣) رواه الخطيب ٢/ ٣٣، والمزي ٤٦٤/ ٢٤ - ٤٦٥، وغنجار في \"تاريخه\" كما في \"السير\" ١٢/ ٤٦٤، والحافظ في \"التغليق\" ٥/ ٤٣٩.\n(^٤) رواه الخطيب ٢/ ٣٣، والمزي ٢٤/ ٤٦٥.","vol":"2","page":32},{"text":"<span data-type='title' id=toc-176>فصل في عددِ أحاديثِهِ</span>\nجملة ما فيه من الأحاديث المسندة سبعة آلاف ومائتان وخمسة وسبعون حديثًا بالأحاديث المكررة. وبحذفها نحو أربعة آلاف (^١)، قد ذكرها مفصلة الحافظ أبو الفضل محمد بن طاهر المقدسي بإسناده عن الحموى (^٢) فقال: عدد (^٣) أحاديث \"صحيح البخاري\"- ﵀-:\n_________\n(^١) قلت: هذا هو قول ابن الصلاح في \"علوم الحديث\" ص ٢٠، وتبعه النووي في \"التقريب\" كما في \"تدريب الراوي\" ١/ ١٢٨، وكذا في \"تهذيب الأسماء\" ١/ ٧٥، وتبعهما المصنف -﵀- هنا وكذا في \"المقنع\" ١/ ٦٤. قال الحافظ في \"هدي الساري\" ص ٤٦٥: هكذا أطلق ابن الصلاح وتبعه النووي في \"مختصره\" وخالف في الشرح، فقيدها بالمسندة،. ولفظه: جملة ما في \"صحيح البخاري\" من الأحاديث المسندة بالمكرر، فذكر العدة سواء، فأخرج بقوله: (المسندة) الأحاديث المعلقة وما أورده في التراجم والمتابعة وبيان الاختلاف بغير إسناد موصل، فكل ذلك خرج بقوله: (المسندة) بخلاف إطلاق ابن الصلاح. اهـ.\n(^٢) نقل الحافظ في \"هدي الساري\" ص ٤٦٥ عن النووي قال: وقد رأيت أن أذكر الأحاديث مفصلة ليكون كالفهرسة لأبواب الكتاب، ثم ساقها النووي ناقلًا لذلك من كتاب \"جواب المتعنت\" لأبي الفضل ابن طاهر بروايته من طريق الحموي. اهـ.\nقلت: ثم نقل الحافظ عد هذِه الأحاديث، وتعقب هذا العدد كما سنورده تباعًا.\n(^٣) أضفنا أرقام الأحاديث أمام كل كتاب لتسهيل المنفعة بحسب ترقيم الأستاذ/ محمد فؤاد عبد الباقي، ولا يخفى أن ذلك قد يخالف عد المصنف -وعد ابن حجر أيضًا- وذلك يرجع إلى أمرين: الأول: اختلاف النسخ تقديمًا وتأخيرًا وتبويبًا.\nالثاني: اختلاف طريقة العد، فربما اعتبر المصنف الحديثين والثلاثة حديثًا واحدًا.","vol":"2","page":33},{"text":"بدء الوحي: خمسة أحاديث (^١). [١ - ٧]\nالإيمان: خمسون (^٢). [٧ - ٥٨]\nالعلم: خمسة وسبعون. [٥٩ - ١٣٤]\nالوضوء: مائة وتسعة أحاديث (^٣). [١٣٥ - ٢٤٧]\nغسل الجنابة: (ثلاثة) (^٤) وأربعون (^٥). [٢٤٨ - ٢٩٣]\nالحيض: سبعة وثلاثون. [٢٩٤ - ٣٣٣]\nالتيمم: خمسة عشر. [٣٣٤ - ٣٤٨]\nفرض الصلاة: حديثان. [٣٤٩ - ٣٥٠]\nالصلاة في الثياب: تسعة وثلاثون (^٦). [٣٥١ - ٣٩٠]\n_________\n(^١) قال الحافظ: هي سبعة وكأنه لم يعد حديث الأعمال ولم يعد حديث جابر في أول ما نزل، وبيان كونها سبعة أن أول ما في الكتاب حديث عمر: الأعمال، والثاني: حديث عائشة في سؤال الحارث بن هشام، الثالث: حديثها أول ما بدئ به من الوحي، الرابع: حديث جابر وهو يحدث عن فترة الوحي وهو معطوف على إسناد حديث عائشة، وهما حديثان مختلفان لا ريب في ذلك. الخاص: حديث ابن عباس في نزول: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ [القيامة: ١٦]. السادس: حديثه في معارضة جبريل في رمضان. السابع: حديثه عن أبي سفيان في قصة هرقل، وفي أثنائه حديث آخر موقوف، وهو حديث الزهري، عن ابن الناطور في شأن هرقل، وفيه من التعليق موضعان ومن المتابعات ستة مواضع. اهـ.\n(^٢) قال: بل هي أحد وخمسون وذلك أنه أورد حديث أنس: \"لا يؤمن أحدكم حتى أكون أحب إليه من ولده … \" الحديث. من رواية قتادة، عن أنس، ومن رواية عبد العزيز بن صهيب، عن أنس إسنادين مختلفين فلكون المتن واحدًا لم يعده حديثين، ولا شك أن عده حديثين أولى من عد المكرر إسنادًا ومتنًا.\n(^٣) قال الحافظ: بل مائة وخمسة عشر حديثًا على التحرير.\n(^٤) في الأصل (ثلاث) والصواب ما أثبتناه.\n(^٥) قال الحافظ: بل سبعة وأربعون.\n(^٦) قال: بل إحدى وأربعون.","vol":"2","page":34},{"text":"القبلة: ثلاثة عشر. [٣٩١ - ٤١٤]\nالمساجد: ستة وسبعون. [٤١٥ - ٤٩٢]\nسترة المصلي: ثلاثون (^١). [٤٩٣ - ٥٢٠]\nمواقيت الصلاة: خمسة وسبعون (^٢). [٥٢١ - ٦٠٢]\nالأذان: ثمانية وعشرون (^٣). [٦٠٣ - ٦٣٤]\nفضل صلاة الجماعة وإقامتها: أربعون (^٤). [٦٣٥ - ٦٧٤]\nالإمامة: أربعون. [٦٧٥ - ٧١٦]\nإقامة الصفوف: ثمانية عشر (^٥). [٧١٧ - ٧٣١]\nافتتاح الصلاة: ثمانية وعشرون. [٧٣٢ - ٧٥٤]\nالقراءة: ثلاثون. [٧٥٥ - ٧٨٢] (^٦)\nالركوع والسجود والتشهد: اثنان وخمسون. [٧٨٣ - ٨٣٥]\nانقضاء الصلاة: سبعة عشر (^٧). [٨٣٦ - ٨٥٢]\nاجتناب أكل الثوم: خمسة أحاديث (^٨) [٨٥٣ - ٨٥٦]\nصلاة النساء والصبيان: خمسة عشر (^٩). [٨٥٧ - ٨٧٥]\nالجمعة: خمسة وستون. [٨٧٦ - ٩٤١]\n_________\n(^١) قال:: اثنان. قلت: يعني: اثنين وثلاثين.\n(^٢) قال: الحافظ: بل ثمانون.\n(^٣) قال: بل ثلاثة وثلاثون.\n(^٤) قال: واثنان.\n(^٥) قال: بل أربعة عشر، وقد حررتها وكررت مراجعتها.\n(^٦) قال: الحافظ: بل سبعة وعشرون.\n(^٧) قال: بل أربعة عشر.\n(^٨) قال: الحافظ: بل أربعة فقط.\n(^٩) قال:: بل فيه أحد وعشرون حديثًا.","vol":"2","page":35},{"text":"صلاة الخوف: ستة أحاديث. [٩٤٢ - ٩٤٧]\nالعيد: أربعون. [٩٤٨ - ٩٨٩]\nالوتر: خمسة عشر. [٩٩٠ - ١٠٠٤]\nالاستسقاء: خمسة وثلاثون (^١). [١٠٠٥ - ١٠٣٩]\nالكسوف: خمسة وعشرون. [١٠٤٠ - ١٠٦٦]\nسجود القرآن: أربعة عشر. [١٠٦٧ - ١٠٧٩]\nالقصر: ستة وثلاثون. [١٠٨٠ - ١١١٩]\nالاستخارة: ثمانية. [انظر: ١١٦٣]\nالتحريض عَلَى قيام الليل: أحد وأربعون (^٢) [١١٢٠ - ١١٥٨]\nالنوافل: ثمانية عشر (^٣) [١١٥٩ - ١١٨٧]\nالصلاة بمسجد مكة: تسعة. [١١٨٨ - ١١٩٧]\nالعمل في الصلاة: ستة وعشرون. [١١٩٨ - ١٢٢٣]\nالسهو: أربعة عشر (^٤). [١٢٢٤ - ١٢٣٦]\nالجنائز: مائة وأربعة وخمسون. [١٢٣٧ - ١٣٩٤]\nالزكاة: مائة وثلاثة عشر. [١٣٩٥ - ١٥٠٢]\nصدقة الفطر: عشرة. [١٥٠٣ - ١٥١٢]\nالحج: مائتان وأربعون. [١٥١٣ - ١٧٧٢]\n_________\n(^١) قال: بل أحد وثلاثون.\n(^٢) قال: لم أر الاستخارة في هذا المكان، بل هنا باب التهجد، ثم إن مجموع ذلك أربعون حديثًا لا غير.\n(^٣) قال الحافظ: بل ستة وعشرون.\n(^٤) قال: بل خمسة عشر بحديث أم سلمة.","vol":"2","page":36},{"text":"العمرة: اثنان وثلاثون (^١). [١٧٧٣ - ١٨٠٥]\nالإحصار: أربعون (^٢). [١٨٠٦ - ١٨٢٠]\nجزاء الصيد: أربعون (^٣). [١٨٢١ - ١٨٦٦]\nالصوم: ستة وستون (^٤). [١٨٩١ - ٢٠٠٧]\nليلة القدر: عشرة. [٢٠١٣ - ٢٠٢٤]\nقيام رمضان: ستة. [٢٠٠٨ - ٢٠١٣]\nالاعتكاف: عشرون. [٢٠٢٥ - ٢٠٤٦]\nالبيوع: مائة وأحد وتسعون. [٢٠٤٧ - ٢٢٣٨]\nالسلم: تسعة عشر. [٢٢٣٩ - ٢٢٥٦]\nالشفعة: ثلاثة أحاديث. [٢٢٥٧ - ٢٢٥٩]\nالإجارة: أربعة وعشرون. [٢٢٦٠ - ٢٢٨٩]\nالحوالة: ثلاثون (^٥) [٢٢٨٧ - ٢٢٨٩]\nالكفالة: ثمانية أحاديث. [٢٢٩٠ - ٢٢٩٨]\nالوكالة: سبعة عشر. [٢٢٩٩ - ٢٣١٩]\n_________\n(^١) كذا في الأصل، في \"هدي الساري\" ص ٤٦٦: اثنان وأربعون.\n(^٢) قال: لا والله بل ستة عشر فقط.\n(^٣) قال الحافظ: بل ستة عشر ايضا. قلت: وقع في \"هدي الساري\" ص ٤٦٦ بعد جزاء الصيد، الإحرام وتوابعه: اثنان وثلاثون، فضل المدينة: أربعة وعشرون، ثم بعد ذلك الصوم، وقد تابع المصنف على ذلك العيني في \"عمدة القاري\" ١/ ٦.\n(^٤) قال الحافظ: لم يحرر الصوم ولم يتقنه، فإن جملة ما بعد قوله: كتاب الصيام إلى قوله: كتاب الحج من الأحاديث المسندة بالمكرر مائة وستة وخمسون حديثًا، ففاته من العدد أربعة وعشرون حديثًا، وهذا في غاية التفريط.\n(^٥) قال: كذا رأيت في غير ما نسخة، وهو غلط والصواب ثلاثة أحاديث.","vol":"2","page":37},{"text":"المزارعة والشرب: تسعة وعشرون. [٢٣٢٠ - ٢٣٥٠]\nالاستقراض وأداء الديون: خمسة وعشرون. [٢٣٨٥ - ٢٤٠٩]\nالإشخاص: ثلاثة عشر. [٢٤١٠ - ٢٤٢٣]\nالملازمة: حديثان (^١). [٢٤٢٤ - ٢٤٢٥]\nاللقطة: خمسة عشر. [٢٤٢٦ - ٢٤٣٩]\nالمظالم والغصب: أحد أربعون (^٢). [٢٤٤٠ - ٢٤٨٢]\nالشركة: اثنان وسبعون (^٣). [٢٤٨٣ - ٢٥٠٧]\nالرهن: تسعة أحاديث (^٤) [٢٥٠٨ - ٢٥١٦]\nالعتق: أحد وعشرون (^٥) [٢٥١٧ - ٢٥٥٩]\nالمكاتب: ستة (^٦) [٢٥٦٠ - ٢٥٦٥]\nالهبة: تسعة وستون. [٢٥٦٦ - ٢٦٣٦]\nالشهادات: ثمانية وخمسون (^٧). [٢٦٣٧ - ٢٦٨٩]\nالصلح: اثنان وعشرون (^٨). [٢٦٩٠ - ٢٧١٠]\n_________\n(^١) قال: الاستقراض وأداء الديون والإشخاص والملازمة أربعون، فجمعهم ولم يفصل.\n(^٢) قال: بل خمسة وأربعون.\n(^٣) قلت: كذا بالأصل، وتابعه العيني في \"عمدة القاري\" ١/ ٦، وفي \"هدي الساري\" ص ٤٦٦: الشركة ثلاثة وعشرون.\n(^٤) قلت: كذا بالأصل وتابعه العيني في \"عمدة القاري\" ١/ ٦، وفي \"هدي الساري\" الرهن: ثمانية.\n(^٥) قلت: كذا بالأصل، وفي \"هدي الساري\" العتق: أربعة وثلاثون.\n(^٦) قال: بل خمسة.\n(^٧) قال: بل ستة وخمسون.\n(^٨) قال: بل عشرون فقط.","vol":"2","page":38},{"text":"الشروط: أربعة وعشرون. [٢٧١١ - ٢٧٣٧]\nالوصايا: أحد وأربعون. [٢٧٣٨ - ٢٧٨١]\nالجهاد والسير: مائتان وخمسة وخمسون. [٢٧٨٢ - ٣٠٤٧]\nبقية الجهاد أيضًا: اثنان وأربعون. [٣٠٤٨ - ٣٠٩٠]\nفرض الخمس: ثمانية وخمسون (^١). [٣٠٩١ - ٣١٥٥]\nالجزية والموادعة: ثلاثة وستون (^٢). [٣١٥٦ - ٣١٨٩]\nبدء الخلق: مائتان وحديثان. [٣١٩٠ - ٣٣٢٥]\nالأنبياء والمغازي: أربعمائة وثمانية وعشرون. [٣٣٢٧ - ٣٧٧٥]\nجزء آخر بعد المغازي: مائة وثمانية وثلاثون (^٣). [٣٧٧٦ - ٤٤٧٣]\n_________\n(^١) قال الحافظ: من قوله: كتاب الجهاد، إلى قوله: فرض الخمس، عدة أحاديثه مائتان وأربعة وتسعون حديثًا، قلت: ومجموع ما ذكره المصنف من كتاب: الجهاد والسير وبقية الجهاد: مائتان وسبعة وتسعون. قال: وأما فرض الخمس فهو ثلاثة وستون حديثًا.\n(^٢) قال: بل ثمانية وعثرون حديثًا فقط.\n(^٣) كذا في الأصل وفي \"هدي الساري\" مائة وثمانية.\nعلق الحافظ قائلُا: لم يقع في هذا الفصل تحرير، فأما بدء الخلق، فإنما عدة أحاديثه على التحرير مائة وخمسة وأربعون حديثًا، وأحاديث الأنبياء وأوله باب قول الله جل وعلى: ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا﴾ [هود: ٢٥]، وآخره ما ذكر عن بني إسرائيل مائة وأحد عثر حديثًا. أخبار بني إسرائيل وما يليه ستة وأربعون حديثًا، المناقب وفيه علامات النبوة مائة وخمسون حديثًا. فضائل أصحاب النبي - ﷺ - مائه وخمسة وستون حديثًا. بنيان الكعبة وما يليه من أخبار الجاهلية عثرون حديثًا. مبعث النبي - ﷺ - وسيرته إلى ابتداء الهجرة ستة وأربعون حديثًا. الهجرة إلى ابتداء المغازي خمسون حديثًا، والمغازي إلى آخر الوفاة أربعمائة حديث واثنا عشر حديثًا. فانظر إلى هذا التفاوت العظيم بين ما ذكر هذا الرجل واتبعوه عليه وبين ما حررته من الأصل. اهـ.","vol":"2","page":39},{"text":"التفسير: خمسمائة وأربعون (^١). [٤٤٧٤ - ٤٩٧٧]\nفضائل القرآن: أحد وثمانون. [٤٩٧٨ - ٥٠٦٢]\nالنكاح والطلاق: مائتان وأربعة وأربعون (^٢) [٥٠٦٣ - ٥٣٥٠]\nالنفقات: اثنان وعشرون. [٥٣٥١ - ٥٣٧٢]\nالأطعمة: سبعون (^٣). [٥٣٧٣ - ٥٤٦٦]\nالعقيقة: أحد عشر (^٤). [٥٤٦٧ - ٥٤٧٤]\nالصيد والذبائح وغيره: تسعون (^٥) [٥٤٧٥ - ٥٥٤٤]\n(الذبائح والأضاحي) (^٦): ثلاثون. [٥٥٤٥ - ٥٥٧٤]\nالأشربة: خمسة وستون. [٥٥٧٥ - ٥٦٣٩]\nالطب: تسعة وسبعون. [٥٦٧٨ - ٥٦٨٢]\nاللباس: مائة وعشرون. [٥٦٨٤ - ٥٩٦٩]\nالمرضى: أحد وأربعون. [٥٩٤٠ - ٥٦٧٧]\nاللباس أيضًا: مائة (^٧).\n_________\n(^١) قال الحافظ: بل هو أربعمائة وخمسة وستون حديثًا من غير التعاليق والموقوفات.\n(^٢) قال: يحتاج هذا الفصل إلى تحرير، فأما النكاح وحده مائة وثلاثة وثمانون حديثًا، والطلاق ومعه الخلع والظهار واللعان والعدد ثلاثة وثمانون حديثًا.\n(^٣) قال: الصواب تسعون.\n(^٤) قال: بل تسعة أحاديث، وفيه غير ذلك من التعاليق والمتابعة.\n(^٥) قال: بل الجميع ستة وستون حديثًا.\n(^٦) كذا بالأصل، والصواب: (الأضاحي) كما جاء في \"هدي الساري\" ص ٤٦٧، \"عمدة القاري\" ١/ ٦.\n(^٧) قال الحافظ: هكذا رأيت في عدة نسخ، والذي في أصل \"الصحيح\" بعد الأشربة كتاب: المرضى، فذكر ما يتعلق بثواب المريض وأحوال المرضى وعدته أربعون حديثًا، ثم قال كتاب: الطب وعدته سبعة وتسعون حديثًا بتقديم السين على الباء في سبعة وبتقديم التاء على السين في التسعين. اهـ.","vol":"2","page":40},{"text":"الأدب: مائتان وستة وخمسون [٥٩٧٠ - ٦٢٢٦]\nالاستئذان: سبعة وسبعون. [٦٢٢٧ - ٦٣٠٣]\nالدعوات: ستة وسبعون. [٦٣٠٤ - ٦٤١١]\nومن الدعوات: ثلاثون (^١).\nالرقاق: مائة. [٦٤١٢ - ٦٥١٦]\nالحوض: ستة عشر. [٦٥٧٥ - ٦٥٩٣]\nالجنة والنار: سبعة وخمسون (^٢). [٦٥١٧ - ٦٥٧٤]\nالقدر: ثمانية وعشرون. [٦٥٩٤ - ٦٦٢٠]\nالأيمان والنذور: أحد وثلاثون (^٣). [٦٦٢١ - ٦٧٠٧]\nكفارة اليمين: خمسة عشر (^٤). [٦٧٠٨ - ٦٧٢٢]\nالفرائض: خمسة وأربعون (^٥) [٦٧٢٣ - ٦٧٧١]\nالحدود: ثلا ثون. [٦٧٧٢ - ٦٨٠١] (^٦)\nالمحاربون: اثنان وخمسون. [٦٨٠٢ - ٦٨٦٠]\nالديات: (أربعة) (^٧) وخمسون. [٦٨٦١ - ٦٩١٧]\n_________\n(^١) قال: هو مائة وستة أحاديث كما قال.\n(^٢) قال الحافظ: لكل من كتاب الرقاق، وأما صفة الجنة والنار، فقد تقدم ذكرهما في بدء الخلق، وعدة الرقاق على ما ذكر مائة وثلاثة وسبعون حديثًا، وقد حررته فزاد على ذلك أربعة أحاديث.\n(^٣) قال: كذا هو في عدة نسخ، وهو خطأ وإنما هو أحد وثمانون.\n(^٤) قال: بل ثمانية عشر حديثًا.\n(^٥) قال: ستة وأربعون.\n(^٦) قال: بل اثنان وثلاثون.\n(^٧) في الأصل: (أربع)، والصواب: ما أثبتناه كما في \"هدي الساري\" ص ٤٦٧، \"عمدة القاري\" ١/ ٧.","vol":"2","page":41},{"text":"استتابة المرتدين: عشرون. [٦٩١٨ - ٦٩٣٩]\nالإكراه: ثلاثة عشر (^١). [٦٩٤٠ - ٦٩٥٢]\nترك الحيل: ثلاثة وعشرون (^٢). [٦٩٥٣ - ٦٩٨١]\nالتعبير: ستون (^٣). [٦٩٨٢ - ٧٠٤٧]\nالفتن: ثمانون. [٧٠٤٨ - ٧١٣٦] (^٤)\nالأحكام: اثنان وثمانون. [٧١٣٧ - ٧٢٢٥]\n(الأماني) (^٥): اثنان وعشرون (^٦). [٧٢٢٦ - ٧٢٤٥]\nإجازة خبر الواحد: تسعة عشر (^٧). [٧٢٤٦ - ٧٢٦٧]\nالاعتصام: ستة وتسعون (^٨). [٧٢٦٨ - ٧٣٧٠]\nالتوحيد وعظمة الرب -سبحانة وتعالى- وغير ذلك إلى آخر الكتاب: (مائة وسبعون) (^٩). [٧٣٧١ - ٧٥٦٣]\nوهذا فصل نفيس يغتبط به أهل العناية، فهو كالفهرست لأبواب الكتاب، فيسهل معرفة مظان أحاديثه عَلَى قاصديه (^١٠).\n_________\n(^١) قال الحافظ: بل اثنا عشر حديثًا.\n(^٢) قال: بل ثمانية وعشرون.\n(^٣) قال: وثلاثة.\n(^٤) قال: وحديثان.\n(^٥) كذا في الأصل، وفي \"اليونينية\"، و\"الفتح\" التمني، والمذكور إحدى روايات الصحيح وهي رواية الجرجاني.\n(^٦) قال: بل عشرون من غير المعلق.\n(^٧) قال: بل اثنان وعشرون.\n(^٨) قال: بل ثمانية وتسعون حديثًا.\n(^٩) كذا بالأصل، وفي \"هدي الساري\": (مائة وتسعون).\n(^١٠) قال الحافظ: وإنما أوردت هذا القدر ليتبين منه أن كثيرًا من المحدثين وغيرهم يستروحون بنقل كلام من يتقدمهم مقلدين له ويكون الأول ما أتقن ولا حرر بل =","vol":"2","page":42},{"text":"وقال أبو حفص عمر بن عبد المجيد الميانشي (^١) في \"إيضاح ما لا يسع المحدث جهله\": الذي اشتمل عليه كتاب البخاري من الأحاديث سبعة آلاف وستمائة ونيِّف.\nقَالَ: واشتمل كتابه وكتاب مسلم عَلَى ألف حديث ومائتي حديث من الأحكام، فروت عائشة من جملة الكتابين مائتين ونيِّفًا وسبعين حديثًا، لم يخرج غير الأحكام منها إلا يسيرا.\nقَالَ الحاكم: فحُمل عنها ربع الشريعة. ومن الغريب ما رأيته في كتاب \"الجهر بالبسملة\" لأبي سعيد إسماعيل بن أبي القاسم البوشنجي (^٢) نقل عن البخاري أنه صنف كتابًا أورد فيه مائة ألف حديث صحيح.\n_________\n= يتبعونه تحسينًا للظن والإتقان بخلاف، فلا شيء أظهر من غلطه في هذا الباب في أول الكتاب فياعجباه لشخص يتصدى لعدّ أحاديث كتاب وله به عناية ورواية، ثم يذكر ذلك جملة وتفصيلًا فيقلد في ذلك لظهور عنايته به حتى يتداوله المصنفون، ويعتمده الأئمة الناقدون، ويتكلف نظمه ليستمر على استحضاره المذاكرون، أنشد أبو عبد الله الأندلسي في فوائده عن أبي الحسين الرعيني، عن أبي عبد الله بن عبد الحق لنفسه.\nجميع أحاديث الصحيح الذي روى الـ … ـبخاري خمس ثم سبعون تعد\nوسبعة آلاف تضاف وما مضى … إلى مائتين عد ذاك أولو الجد\nثم قال: فجميع أحاديثه بالمكرر سوى المعلقات والمتابعات على ما حررته وأتقنته سبعة آلاف وثلاث مائة وسبعة وتسعون حديثًا، فقد زاد على ما ذكروه مائة حديث واثنان وعشرون حديثًا. اهـ. راجع \"هدي الساري\" ص ٤٦٥ - ٤٦٩ (الفصل العاشر). ومع هذا جميعه فيكون الذي قلده في ذلك لم يتقن ما تصدى له.\n(^١) أبو حفص عمر بن عبد المجيد بن عمر القرشي الميانشي محدث مكة، وميانش من نواحي أفريقيا، لم أقف له على ترجمة مفردة، ولكن له ذكر في سياق تراجم أخرى كما في \"تذكرة الحفاظ\" ٤/ ١٣٣٦، \"سير أعلام النبلاء\" ٢١/ ١٥٧.\n(^٢) إسماعيل بن عبد الواحد بن إسماعيل بن محمد أبو سعيد البوشنجي، الفقيه =","vol":"2","page":43},{"text":"<span data-type='title' id=toc-177>فصل</span>\nقَالَ الحاكم أبو عبد الله في \"المدخل إلى معرفة المستدرك\": عدد من أخرج لهم البخاري في \"الجامع الصحيح\"، ولم يخرج لهم مسلم أربعمائةٍ وأربعةٌ وثلاثون شيخًا، وعدد من احتج به مسلم في \"صحيحه\"، ولم يحتج بهم البخاري في \"جامعه\" ستمائة وخمسة وعشرون شيخًا (^١).\n_________\n= الشافعي نزيل هراة. سمع أبا صالح المؤدب، وأبا بكر بن خلف الشيرازي، وحمد ابن أحمد، وتفقه وبرع في المذهب ودرس وأفتى وصنف التصانيف. قال ابن السمعاني: كان كثير العبادة، خشن العيش، قانعًا باليسير منه. ولد سنة ٤٦١ هـ وتوفي سنة ٥٣٦ هـ. وأبو القاسم هي كنية والد البوشنجي.\nانظر ترجمته في: \"المنتظم\" ١٠/ ٩٩ (١٢٨)، \"تاريخ الإسلام\" ٣٦/ ٤٠٨ - ٤٠٩ (٢٧٣)، \"طبقات الشافعية الكبرى\" ٧/ ٤٨ - ٥١ (٧٢٧)، \"شذرات الذهب\" ٤/ ١١٢ - ١١٣، \"معجم المؤلفين\" ١/ ٣٧٠.\n(^١) قال الحافظ: الذين انفرد البخاري بالإخراج لهم دون مسلم أربعمائة وبضع وثلاثون رجلًا، المتكلم فيه بالضعف منهم ثمانون رجلًا، والذين انفرد مسلم بالإخراج لهم دون البخاري ستمائة وعشرون رجلًا، المتكلم فيه بالضعف منهم مائة وستون رجلًا، ولاشك أن التخريج عمن لم يتكلم فيه أصلًا أولى من التخريج عمن تكلم فيه وإن لم يكن ذلك الكلام قادحًا. اهـ. \"هدي الساري\" ص ١١.","vol":"2","page":44},{"text":"<span data-type='title' id=toc-178>فصل في نبذة من حال مصنفه مختصرة فإنها تحتمل تصنيفًا</span>\nهو أمير المؤمنين أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المُغيرة -بضم الميم عَلَى المشهور، ويجوز كسرها في لغةٍ -بن يزْدِزبه-، بفتح أوله، وهو مثنى تحت، ثم زاي ساكنة، ثم دال مهملة مكسورة، ثم زاي، ثم باء موحدة، ثم هاء -ويقال: بردزبه -بموحدة في أوله بدل المثناة، ثم راء مهملة، والباقي مثله.\nكذا ضبطه أولًا ابن خلكان (^١) عن بعضهم، ثم نقل الثاني عن ابن ماكولا (^٢) قَالَ -أعني ابن ماكولا-:\n_________\n(^١) ابن خلكان هو: أحمد بن محمد بن إبراهيم بن أبي بكر بن خلكان، ولد بإربل سنة ثمان وستمائة، سمع بها \"صحيح البخاري\"، وأجاز له المؤيد الطوسي، روى عنه المزي والبرزالي، وكان إمامًا فاضلًا بارعًا متقنًا عارفًا بالمذهب، حسن الفتاوى، توفي سنة إحدى وثمانين وستمائة. انظر ترجمته في: \"تاريخ الإسلام\" ٥١/ ٦٥ (٦)، \"الوافي بالوفيات\" ٧/ ٣٠٨، \"شذرات الذهب\" ٥/ ٣٧١.\n(^٢) قلت: هذِه العبارة فيها نظر؛ لأن الثابت في \"وفيات الأعيان\" ٤/ ١٨٨، ١٩٠ يزدبه، ثم نقل عن ابن ماكولا أن ضَبْطه يزدزبه، والذي في \"الإكمال\" لابن ماكولا ١/ ٢٥٩: بردزبه، وهو المشهور كما في \"هدي الساري\" ص ٤٧٧، وفي ضبطه أقوال أخر، منها: بزدزبه، ذكره الذهبي في \"الكاشف\" ٢/ ١٥٦، وابن حجر في: \"تغليق التعليق\" ٥/ ٣٨٤، ومنها بذذبه، ذكره السبكي في \"طبقاته\" ٢/ ٢١٢.","vol":"2","page":45},{"text":"هو بالبخارية، ومعناه بالعربية: الزراع (^١).\nوقال ابن دحية في كلامه عَلَى حديث \"إنما الأعمال بالنيات\" (^٢): قَالَ لي أهل خراسان بعد أن لم يعرفوا معنى هذِه اللفظة: يقال للفلاحين بالفارسية برزكر-بباء موحدة، ثم راء ساكنة، ثم زاي مكسورة، ثم كاف غير صافية، ثمَّ راء ساكنة -وهو لقب لكل من سكن البادية زراعا كان أو غيره، وقيل: إنه المغيرة بن الأحنف الجعفي مولاهم ولاء الإسلام؛ لأن جده المغيرة أسلم عَلَى يد يمان البخاري الجعفي والي بخارى. ويمان هذا هو أبو جد عبد الله بن محمد بن جعفر بن يمان المسندي شيخ البخاري.\nولد بإجماع بعد صلاة الجمعة لثلاث عشرة خلت من شوال سنة أربع وتسعين ومائة، وأجمعوا عَلَى أنه توفي ليلة السبت، عند صلاة العشاء ليلة الفطر، ودفن يوم الفطر بعد الظهر سنة ست وخمسين ومائتين بخرتنك (^٣) -قرية عَلَى فرسخين من سمرقند- كتب - ﵁ - بخراسان، والجبال، والعراق، والحجاز، والشام، ومصر، عن أبي نعيم، والفريابي، وأحمد بن حنبل، ويحيى بن معين، وخلق يزيدون عَلَى ألف.\nوروى عنه: الترمذي، والنسائي فيما قيل (^٤)، ومسلم خارج \"الصحيح\" وإبراهيم الحربي، وأبو زرعة، ومحمد بن نصر المروزي،\n_________\n(^١) \"الإكمال\" ١/ ٢٥٩.\n(^٢) هو أول أحاديث البخاري.\n(^٣) قال ياقوت الحموي: خرتنك: بفتح أوله وتسكين ثانيه وفتح التاء، ونون ساكنة، وكاف، قرية بينها وبين سمرقند ثلاثة فراسخ، بها قبر إمام أهل الحديث محمد بن إسماعيل البخاري. اهـ. \"معجم البلدان\" ٢/ ٣٥٦.\n(^٤) قال الذهبي في \"الكاشف\" ٢/ ١٥٧، \"سير أعلام النبلاء\" ١٢/ ٣٩٧: والصحيح أن النسائي ما سمع منه. اهـ. =","vol":"2","page":46},{"text":"وصالح بن محمد بن جزرة -بفتح الجيم وكسرها- ومطين، وابن خزيمة.\nوكان يحضر مجلسه أكثر من عشرين ألفًا يأخذون عنه (^١).\nوصفته: أنه كان نحيف الجسم ليس بالطويل، ولا بالقصير (^٢).\nومن كلامه: المادح والذام عندي سواء (^٣)، وأرجو أن ألقى الله ولا يطالبني أني اغتبت أحدًا (^٤).\n_________\n= وقال الصفدي في \"الوافي بالوفيات\" ٢/ ٥٩٠: والأصح أنه لم يرو عنه شيئًا. اهـ. وقال المزي في \"تهذيب الكمال\" ٢٤/ ٤٣٦ - ٤٣٧: وروى النسائي في الصيام من \"سننه\" عن محمد بن إسماعيل، عن حفص بن عمر بن الحارث، عن حماد، عن معمر والنعمان بن راشد، عن الزهري، عن عروة، عن عائشة: ما لعن رسول الله - ﷺ - من لعنة تذكر … الحديث. هكذا رواه أبو القاسم حمزة بن محمد الكنانى الحافظ، وأبو علي الحسن بن الخضر الأسيوطي، وأبو الحسن بن حبوية النيسابوري، عن النسائي، عن محمد بن إسماعيل حَسْب. وفي أصل الحافظ أبي عبد الله الصوري الذي كتبه بخطه، عن أبي محمد بن النحاس، عن حمزة، عن النسائي: حدثنا محمد بن إسماعيل وهو أبو بكر الطبراني.\nوقال أبو بكر بن السني وحده عن النسائي: حدثنا محمد بن إسماعيل البخاري، ولم نجد للنسائي عنه رواية سوى هذا الحديث إن كان ابن السني حفظه عن النسائي، ولم ينسبه من تلقاء نفسه معتقدًا أنه البخاري والله أعلم. وقد روى النسائي الكثير عن محمد بن إسماعيل بن إبراهيم، وهو ابن علية وهو يشارك البخاري في بعض شيوخه كما سيأتي في ترجمته، وروى في كتاب \"الكنى\" عن عبد الله بن أحمد بن عبد السلام الخفاف، عن البخاري عدة أحاديث، فهذِه قرينة ظاهرة في أنه لم يلق البخاري ولم يسمعه منه، والله أعلم. اهـ.\n(^١) رواه الخطيب في \"تاريخ بغداد\" ٢/ ٢٠، وفي \"الجامع لأخلاق الراوي\" ٢/ ٥٣، والسمعاني في \"أدب الإملاء والاستملاء\" ص ١٧، والمزي ٢٤/ ٤٥٢.\n(^٢) رواه ابن عدي في \"من روي عنهم البخاري في الصحيح\" ص ٤٩، والخطيب ٢/ ٦.\n(^٣) النووي في \"تهذيب الأسماء\" ١/ ٦٨.\n(^٤) رواه الخطيب ٢/ ١٣، والفراء في \"طبقات الحنابلة\" ٢/ ٢٥٥، والمزي ٢٤/ ٤٤٦، والحافظ في \"التغليق\" ٥/ ٣٩٨.","vol":"2","page":47},{"text":"وقَالَ: ما اشتريت منذ ولدت من أحد بدرهم، ولا بعت أحدًا شيئًا.\nفسئل عن الكاغد والحبر فقال: كنت آمر إنسانًا يشتري لي (^١).\nوقال: ما أتيت شيئًا بغير علم (^٢).\nوقال: أحفظ مائة ألف حديث صحيح، ومائتي ألف حديث غير صحيح (^٣). وأقوال الأئمة في تفضيله، وتعظيمه، وتفرده بهذا الشأن مشهورة، وقد ذكرت جملة منها في \"الإعلام بفوائد عمدة الأحكام\" (^٤).\nفائدة يتعين عليك حفظها: قَدْ علمت أن البخاري مات سنة ست وخمسين ومائتين، ومات مسلم بنيسابور سنة إحدى وستين ومائتين، ومات أبو داود بالبصرة سنة خمس وسبعين ومائتين، ومات الترمذي بها سنة تسع وسبعين ومائتين، ومات النسائي بمكة سنة ثلاث وثلاثمائة.\nفائدة ثانية:\nقَدْ أسلفت أن البخاري -﵀- أمير المؤمنين في الحديث (^٥)،\n_________\n(^١) رواه الخطيب ٢/ ١١، والفراء ٢/ ٢٥٤.\n(^٢) رواه الخطيب ٢/ ١٤، والمزي ٢٤/ ٤٤٨.\n(^٣) رواه الخطيب ٢/ ٢٥، والفراء ٢/ ٢٥٢، والمزي ٢٤/ ٤٦١.\n(^٤) \"الإعلام بفوائد عمدة الأحكام\" ١/ ١١٨ - ١٢٥.\n(^٥) أمير المؤمنين في الحديث هو: من تبحر في علمي الحديث رواية ودراية، وأحاط علمه بجميع الأحاديث ورواتها جرحًا وتعديلًا، وبلغ في حفظ كل ذلك الغاية، ووصل في فهمه النهاية، وجرب في كل ذلك فلم يأخذ عليه آخذ، وإنما حاز قصب السبق في كل ذلك، وفاق حفظًا وإتقانًا وتعمقًا في علم الحديث وعلله كل من سبقه حتى صار مرجعًا لمن يأتي بعده، فهو من أرفع ألقاب المحدثين وأعلاها، وهو أعلى مرتبة من الحاكم فليس فوقه مكان لمستزيد. قال السيوطي في \"ألفيته\" ص ١٥٨:\nوبأمير المؤمنين لقبوا … أئمة الحديث قدمًا نسبوا\nوإنما سمي بأمير المؤمنين في الحديث؛ لأنه خليفة رسول الله - ﷺ - في أداء السنن =","vol":"2","page":48},{"text":"وقد شاركه في ذَلِكَ جماعة أفردهم الحافظ أبو علي الحسن بن محمد البكري (^١) في كتابه \"التبيين لذكر من يسمى بأمير المؤمنين\" قَالَ: وأول من سمي بهذا الاسم -فيما أعلمه وشاهدته ورويته، وسمي بالإمام في أول الإسلام- أبو الزناد عبد الله بن ذكوان، وبعده إمام دار الهجرة: مالك بن أنس، ثم عد بعدهما: محمد بن إسحاق\n_________\n= إلى المسلمين، وهو اصطلاح مأخوذ من حديث رواه الطبراني في \"الأوسط\" ٦/ ٧٧ (٥٨٤٦) قال رسول الله - ﷺ -: \"اللهم ارحم خلفائى\"، قلنا: يا رسول الله، وما خلفاؤك؟ قال: \"الذين يأتون من بعدي يروون أحاديثي وسنتي\". وهو حديث قال عنه الألباني في \"الضعيفة\" (٨٥٤): باطل، وقال في \"ضعيف الجامع\" (١١٧١): موضوع.\nوقال الشنقيطي في \"هدية المغيث في أمراء المؤمنين في الحديث\":\nوبأمير المؤمنين لقبوا … بعض أئمة لديهم جربوا\nإذ هم لخير المرسلين خلفًا … لما رواه الطبراني ذو الوفا\nومن هذا الحديث أخذ أهل الحديث اصطلاحهم فلقبوا بعض أئمة الحديث منهم بأمير المؤمنين في الحديث، وهذا اللقب لم يظفر به إلا الأفذاذ النوادر الجهابذة، الذين هم أئمة هذا الشأن والمرجع إليهم فيه كشعبة بن الحجاج وسفيان الثوري وإسحاق بن راهويه وأحمد بن حنبل والبخاري والدارقطني، ومن المتأخرين ابن حجر العسقلاني، وعند الإطلاق يقصد به الإمام البخاري وحده.\nانظر: \"أصول الحديث\" لعجاج الخطيب ص ٤٧٨، \"معجم مصطلحات الحديث\" للأعظمي ص ٥٩، \"السراج المنير في ألقاب المحدثين\" لسعد فهمي ص ٢٦١ - ٢٦٣.\n(^١) هو الشيخ الإمام المحدث المفيد الرحال المسند جمال المشايخ صدر الدين، أبو علي الحسن بن محمد بن الشيخ، أبي الفتوح محمد بن محمد بن محمد بن عمروك ابن محمد بن عبد الله بن حسن بن القاسم، البكري النيسابوري، ثم الدمشقي الصوفي، ولد بدمشق في سنة أربع وسبعين وخمسمائة، وتوفي سنة ست وخمسين وستمائة. انظر ترجمته في: \"سير أعلام النبلاء\" ٢٣/ ٣٢٦ (٢٢٦)، \"تذكرة الحفاظ\" ٤/ ١٤٤٤، \"الوافي بالوفيات\" ١٢/ ٢٥١ (٢٢٨)، \"شذرات الذهب\" ٥/ ٢٧٤.","vol":"2","page":49},{"text":"صاحب المغازي، وشعبة بن الحجاج، وسفيان الثوري، والبخاري، والواقدي، وإسحاق ابن راهويه، وعبد الله بن المبارك، والدارقطني وذكر فيه أن أبا إسحاق الشيرازي أمير المؤمنين فيما بين الفقهاء نقلًا عن الموفق الحنفي إمام أصحاب (الرأي) (^١) ببغداد.\nهذا مجموع ما ذكره في تأليفه، وأغفل الإمام أبا عبد الله محمد بن يحيى الذهلي؛ فإن أبا بكر بن أبي داود قَالَ: ثنا محمد بن يحيى، وكان أمير المؤمنين في الحديث (^٢). وأبا نعيم الفضل بن دكين الملائي الكوفي فإن الحاكم في \"تاريخ نيسابور\" قَالَ: حَدَّثَنِي محمد بن الحسن بن الحسين بن منصور قَالَ: حَدَّثَنِي أبي ثنا محمد بن عبد الوهاب قَالَ: سمعت بالكوفة يقولون: أمير المؤمنين في الحديث. وإنما يعنون أبا نعيم الفضل بن دكين لعلمه بالحديث. وكذلك هشام بن أبي عبد الله الدستوائي، فإن أبا داود الطيالسي قَالَ: كان أمير المؤمنين في الحديث (^٣). ومسلم بن الحجاج جدير بأن يتلقب بذلك وإن لم أرهم نَصُّوا عليه.\n_________\n(^١) في الأصل: (الري)، والصواب ما أثبتناه كما في \"الإعلام\" للمصنف ١/ ١٢٥.\n(^٢) رواه الخطيب في \"تاريخه\" ٣/ ٤١٩.\n(^٣) رواه ابن أبي حاتم في \"الجرح والتعديل\" ٩/ ٦٠.","vol":"2","page":50},{"text":"<span data-type='title' id=toc-179>فصل في بيان رجال \"صحيح البخاري\" منه إلينا</span>\nفأما الفربري راويه عنه: فهو أبو عبد الله محمد بن يوسف بن مطر بن صالح بن بشر، منسوب إلى فربر -قرية من قرى بخارى عَلَى طرف جيحون، بكسر الفاء وفتحها، وفتح الراء، وإسكان الباء الموحدة (^١) - قَالَ الحازمي: والفتح أشهر، واقتصر عليه ابن ماكولا والسمعاني (^٢)، قَالَ الكلاباذي (^٣): كان سماع الفربري من البخاري -يعني: \"صحيحه\"- مرتين: مرة بفربر سنة ثمان وأربعين ومائتين، ومرة ببخارى سنة ثنتين وخمسين ومائتين (^٤).\n_________\n(^١) انظر: \"معجم البلدان\" ٤/ ٢٤٥ - ٢٤٦.\n(^٢) \"الإكمال\" لابن ماكولا ٧/ ٨٤، \"الأنساب\" للسمعاني ٩/ ٢٦٠ - ٢٦٢.\n(^٣) ورد بهامش الأصل: كلاباذ: محلة بنيسابور.\nوالكلاباذي هو: الإمام، أبو نصر، أحمد بن محمد بن الحسين بن الحسن بن علي ابن رستم، البخاري الكلاباذي. ولد في سنة ثلاث وعشرين وثلاثمائة، وكانت وفاته في سنة ثمان وتسعين وثلاثمائة. قال المستغفري: هو أحفظ من بما وراء النهر اليوم فيما أعلم. وقال الحاكم: أبو نصر الكلاباذي الكاتب من الحفاظ، حسن الفهم والمعرفة، عارف بـ \"صحيح البخاري\"، كتب بما وراء النهر وخراسان، وبالعراق وجدت شيخنا أبا الحسن الدارقطني قد رضي فهمه ومعرفته، وهو متقن ثبت. انظر ترجمته في: \"تاريخ بغداد\" ٤/ ٤٣٤، \"سير أعلام النبلاء\" ١٧/ ٩٤ (٥٨)، \"شذرات الذهب\" ٣/ ١٥١\n(^٤) انظر: \"الأنساب\" للسمعاني ٩/ ٢٦٠ - ٢٦١ وقال: سمع الفربري الصحيح من =","vol":"2","page":51},{"text":"وقال أبو عبد الله محمد بن أحمد الغنجار (^١) في \"تاريخ بخارى\" عن أبي علي إسماعيل بن محمد بن أحمد بن حاجب الكشاني، سمعت محمد بن يوسف بن مطر يقول: سمعتُ \"الجامع الصحيح\" من محمد بن إسماعيل بفربر في ثلاث سنين في سنة ثلاث وخمسين.\nولد سنة إحدى وثلاثين ومائتين، ومات سنة عشرين وثلاثمائة سمع من قتيبة بن سعيد (^٢) فشارك البخاري في الرواية عنه. قَالَ أبو بكر السمعاني (^٣) في \"أماليه\": وكان ثقة ورعا (^٤).\nوأما الحمُّوي راويه عنه: فهو: أبو محمد عبد الله بن أحمد بن حمويه السرخسي -بفتح السين، والراء، وإسكان الخاء، وقيل: بكسر\n_________\n= البخاري في ثلاث سنين في سنة ثلاث وأربع وخمسين ومائتين، و\"سير أعلام النبلاء\" ١٥/ ١١. وقال الذهبي في ترجمته قال الفربري: سمعت \"الجامع\" سنة ثمانٍ وأربعين ومائتين، ومرة أخرى سنة اثنتين وخمسين ومائتين. اهـ.\n(^١) هو: الإمام الحافظ محدث بخارى، وصاحب كتاب \"تاريخ بخارى\" أبو عبد الله محمد بن أحمد بن محمد بن سليمان بن كامل البخاريّ، ولقبه غُنْجار. توفي سنة اثنتي عشرة وأربعمائة.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٧/ ٣٠٤ (١٨٤)، \"تذكرة الحفاظ\" ٣/ ١٠٥٢، \"الوافي بالوفيات\" ٢/ ٦٠، \"شذرات الذهب\" ٣/ ١٩٦.\n(^٢) قال الذهبي: وقد أخطأ من زَعَمَ أنه سمع من قتيبة، فما رآه، وقد ولد في سنة إحدى وثلاثين ومائتين، ومات قتيبة في بلدٍ آخر سنة أربعين. \"السير\" ١٥/ ١١.\n(^٣) هو الإمام الأوحد، أبو بكر، محمد بن أبي المظفر منصور بن محمد بن عبد الجبار التميمي السمعاني المروزي، والد الحافظ أبي سعد.\nولد سنة ستة وستين وأربعمائة، وتوفي سنة عشر وخمسمائة، من تصانيفه: \"أدب الإملاء\"، \"آمالي مجالس في الحديث\".\nانظر ترجمته في: \"تذكرة الحفاظ\" ٤/ ١٢٦٦ - ١٢٦٩، \"هداية العارفين\" ص ٤٩٠.\n(^٤) انظر ترجمة الفربري في \"وفيات الأعيان\" ٤/ ٢٩٠، \"الوافى بالوفيات\" ٥/ ٢٤٥، \"سير أعلام النبلاء\" ١٥/ ١٠ - ١٣، \"شذرات الذهب\" ٢/ ٢٨٦.","vol":"2","page":52},{"text":"السين، وقيل: بفتحها مع إسكان الراء، وفتح الخاء -نسبة إلى بلدة معروفة بخراسان (^١)، الحموي -بفتح الحاء المهملة، وضم الميم المشددة- نسبة إلى جده نزيل بوشنج هراة. رحل إلى ما وراء النهر وكان سماعه \"الصحيح\" من الفربري بفربر سنة ست عشرة وثلاثمائة، وقيل: سنة خمس عشرة (^٢).\nقَالَ الحافظ أبو ذر: وكان الحموي ثقة صاحب أصول حسان، مات في ذي الحجة لليلتين بقيتا سنة إحدى وثمانين وثلاثمائة، وكان مولده سنة ئلاث وتسعين ومائتين (^٣).\nوأما الداودي راويه عنه: فهو أبو الحسن عبد الرحمن بن محمد بن المظفر بن محمد بن داود بن أحمد بن معاذ بن سهل بن الحكم الداودي البوشنجي -وبُوشنْج بضم الباء الموحدة، وفتح الشين المعجمة، وإسكان النون ثمَّ جيم، ويقال أيضًا بالسين المهملة- قَالَ السمعاني: ويقال أيضًا فوشنج -بالفاء- قَالَ: ويقال لها أيضًا: بوشنك، بلدة بخراسان عَلَى سبعة فراسخ من هراة، خرج منها جماعة من العلماء الفضلاء في كل فن (^٤).\nكان سماعه لـ \"الصحيح\" من الحموي في صفر سنة إحدى وثمانين وثلاثمائة (^٥)، وسمع أيضًا الحاكم وغيره. وعنه أبو الوقت وغيره، وكان\n_________\n(^١) انظر: \"معجم البلدان\" ٣/ ٢٠٨ - ٢٠٩.\n(^٢) ذكره الذهبي في \"السير\" ١٦/ ٤٩٢.\n(^٣) انظر ترجمته في: \"سير أعلام النبلاء\" ١٦/ ٤٩٢ (٣٦٣)، \"تاريخ الإسلام\" ٢٧/ ٣٣، \"شذرات الذهب\" ٣/ ١٠٠.\n(^٤) \"الأنساب\" ٢/ ٣٣٢ - ٣٣٣، ٩/ ٣٤٦.\n(^٥) روى الذهبي عن أبي الحسن عبد الغافر بن إسماعيل قال: سمعت \"الصحيح\" من أبي سهل الحفصي، وأجازه لي الداودي، وإجازة الداودي أحبُّ إلي من السماع =","vol":"2","page":53},{"text":"ثقة إمامًا، وتفقه عَلَى أبي بكر القفال، والشيخ أبي حامد، والصعلوكي، وغيرهم، وكان حالَ التفقه يحمل ما يأكله من بلاده احتياطًا، وصحب الأستاذ أبا عليِّ الدقاق، وأبا عبد الرحمن السلمي.\nقَالَ أبو سعد السمعاني: كان وجهَ مشايخ خراسان، وله قدم راسخ في التقوى (^١). قَالَ: وحكي أنه بقي أربعين سنة لا يأكل اللحم وقت نهب التركمان، وكان يأكل السمك، فحكي له أن بعض الأمراء أكل عَلَى حافة الموضع الذي يصاد له منه السمك ونفضت سفرته، وما فضل منه في النهر فما أكل السمك بعد ذَلِكَ.\nولد في شهر ربيع الآخر سنة أربع (وسبعين) (^٢) وثلاثمائة، ومات ببوشنج في شوال سنة سبع وستين وأربعمائة (^٣).\nوأما أبو الوقت راويه عنه: فهو عبد الأول بن عيسي بن شعيب بن إبراهيم بن إسحاق السجزي الهروي الصوفي، كان اسمه محمدًا، فسماه الإمامُ عبدُ الله الأنصاري عبدَ الأول، وكنَّاه بأبي الوقت. وقال: الصوفى ابن وَقْتِه ولد في ذي القعدة سنة ثمان وخمسين وأربعمائة بهراة، ومات في ذي القعدة سنة ثلاث وخمسين وخمسمائة، ودفن ببغداد، وكان شيخًا صالحًا ثقة ألحق الصغار بالكبار، ومات وهو صحيح. وكان سماعه لـ\"الصحيح\" سنة خمس وستين وأربعمائة، مع والده وهو في\n_________\n= من الحفصي. انظر: \"سير أعلام النبلاء\" ١٨/ ٢٢٤.\n(^١) \"الأنساب\" ٥/ ٢٦٣.\n(^٢) ورد في الأصل: وستين، وورد بهامش الأصل: سبعين، وهو الصواب كما في: \"سير أعلام النبلاء\" ١٨/ ٢٢٣، \"الأنساب\" ٥/ ٢٦٤.\n(^٣) انظر ترجمة الداودي في: \"المنتظم\" ٨/ ٢٩٦، \"سير أعلام النبلاء\" ١٨/ ٢٢٢، \"فوات الوفيات\" ٢/ ٢٩٥، \"شذرات الذهب\" ١/ ٣٢٧.","vol":"2","page":54},{"text":"السابعة من عمره (^١). وسمع منه الأئمة والحفاظ (^٢).\nفائدة: السجزي -بكسر السين- نسبة إلى سجزة (^٣)، وقال السمعاني سجستان، قَالَ ابن ماكولا وغيره: هي نسبة إلى غير القياس (^٤).\nوالهروي نسبة إلى هراة، مدينة مشهورة بخراسان، خرج منها خلائق من الأئمة (^٥). والصوفي نسبة إلى الصوفية، وهم الزهاد العباد، وسموا بذلك للبسهم الصوف غالبًا، وحكى السمعاني قولًا: أنهم نسبوا إلى بني صوفة جماعة من العرب كانوا يتزهدون، وأما من قَالَ: إنه مشتق من الصفاء أو صفة مسجد رسول الله - ﷺ - أو الصف ففاسد من حيث العربية. ومن أحسن حدود التصوف: أنه استعمال كل خلق سَنِيٍّ، وترك كل خلق دني.\nوأما الزَبيدي راويه عنه: فهو بفتح الزاي نسبة إلى زبيد -بلدة معروفة باليمن (^٦) - وهو: أبو عبد الله الحسين بن أبي بكر المبارك بن محمد بن يحيى، ورد دمشق سنة ثلاث وستمائة وأسمع بها \"صحيح البخاري\" وغيره، وألحق الأحفاد بالأجداد. مات في صفر سنة إحدى وثلاثين وستمائة ببغداد، وكان مولده سنة خمس وأربعين وخمسمائة، وكان\n_________\n(^١) ذكر ذلك الحافظ الذهبي في \"السير\" ٢٠/ ٣٠٤.\n(^٢) انظر ترجمته في: \"المنتظم\" ١٠/ ١٨٢، \"وفيات الأعيان\" ٣/ ٢٢٦، \"سير أعلام النبلاء\" ٢٠/ ٣٠٣ (٢٠٦)، \"تذكرة الحفاظ\" ٤/ ١٣١٥، \"شذرات الذهب\" ٤/ ١٦٦.\n(^٣) انظر: \"معجم ما استعجم\" ٣/ ٧٢٤، \"معجم البلدان\" ٣/ ١٨٩، ١٩٠، وفيهما (سجز) دون التاء المربوطة.\n(^٤) \"الإكمال\" لابن ماكولا ٤/ ٥٤٩ - ٥٥٠.\n(^٥) انظر: \"معجم البلدان\" ٥/ ٣٩٦ - ٣٩٧.\n(^٦) انظر: \"معجم ما استعجم\" ٢/ ٦٩٤، \"معجم البلدان\" ٣/ ١٣١ - ١٣٢.","vol":"2","page":55},{"text":"ثقة، وكان سماعه \"الصحيح\" من أبي الوقت في اثني عشر مجلسًا آخرها ثالث صفر سنة ثلاث وخمسين وخمسمائة (^١)، وسمعه منه جماعة منهم: الحافظ شرف الدين أبو الحسين علي بن أبي عبد الله محمد بن أبي الحسين اليُونيني (^٢).\nوقرأته أجمع عَلَى شيخنا المسند المعمر زين الدين أبي بكر بن قاسم الكناني الحنبلي بسماعه منه ومن غيره، وأخبرنيه عامةً أعلى من هذا بدرجة أبو العباس أحمد بن أبي طالب بن نعمة الحجار (^٣) بسماعه من الزبيدي به، ومولد شيخنا زين الدين بالصالحية في ربيع الأول سنة ست وستين وستمائة، ومات في أواخر سنة تسع وأربعين وسبعمائة شهيدًا بالطاعون، وكان حبرًا صالحًا، ومولد الحجار سنة أربع وعشرين وستمائة أو قبلها، كما رأيته بخط الحافظ جمال الدين\n_________\n(^١) قلت: أثبت سماعه للصحيح الذهبي وابن رجب الحنبلي وغيرهم كما في ترجمته في: \"سير أعلام النبلاء\" ٢٢/ ٣٥٧ (٢٢٢)، \"تاريخ الإسلام\" ٤٦/ ٦٠ (٢٠)، \"ذيل طبقات الحنابلة\" ٣/ ٤٠٥ - ٤١١ (٣٣٦)، \"شذرات الذهب\" ٥/ ١٤٤.\n(^٢) هو الإمام العلامة الصالح العارف المحدث شرف الدين أبو الحسين علي ابن الشيخ الفقيه الرباني أبي عبد الله محمد بن أبي الحسين أحمد بن عبد الله بن عيسى بن أحمد بن محمد بن محمد بن محمد اليُونيني البَعْلَبَكي الحنبلي، ولد في حادي عشر رجب سنة (٦٢١ هـ). وتوفي في يوم الجمعة ثاني عشر رمضان سنة (٧٠١ هـ).\nانظر ترجمته في: \"معجم شيوخ الذهبي\" ٢/ ٤٠، \"تذكرة الحفاظ\" ٤/ ١٥٠٠، \"الذيل على طبقات الحنابلة\" ٢/ ٣٤٥، \"النجوم الزاهرة\" ٨/ ١٩٨، \"شذرات الذهب\" ٦/ ٣.\n(^٣) هو: شهاب الدين أحمد بن أبي طالب بن نعمة بن حسن الصالحي الحجار، من قرية من قرى وادي بردى بدمشق. مولده سنة ٦٢٣، ومات سنة ٧٣٠ هـ. انظر: \"شذرات الذهب\" ٦/ ٩٣.","vol":"2","page":56},{"text":"المزي (^١) قَالَ: وكان سماعه لـ\"الصحيح\" من ابن الزبيدي سنة ثلاثين وستمائة، ومات في خامس عشر من صفر من سنة ثلاثين وسبعمائة، ودفن بسفح جبل قاسيون، وهو آخر من روى عن ابن الزبيدي وابن اللتي.\n_________\n(^١) هو الحافظ جمال الدين أبو الحجاج يوسف بن الزكي عبد الرحمن بن يوسف بن علي بن عبد الملك بن علي بن أبي الزهر الكلبي القضاعي المزى، ولد في ليلة العاشر من شهر ربيع الآخر سنة أربع وخمسين وستمائة، من أشهر مصنفاته كتاب: \"تهذيب الكمال\"، \"تحفة الأشراف بمعرفة الأطراف\"، توفي سنة اثنتين وأربعين وسبعمائة.\nانظر ترجمته في: \"تذكرة الحفاظ\" ٤/ ١٤٩٨، \"طبقات الشافعية الكبرى\" ١٠/ ٣٩٥، \"طبقات الشافعية\" ٢/ ٤٦٤.","vol":"2","page":57},{"text":"<span data-type='title' id=toc-180>فصل</span>\nإنما علا البخاري من هذا الوجه؛ لأن غالب رواته سمعوه في الصغر، فالسجزي سمعه في السابعة، وكذا الحجار، والزبيدي في الثامنة، والداودي دون العشرين، ونحوه الفربري والحموي، وعَمَّروا أيضًا، فالداودي والسجزي جاوزا التسعين، والباقون قاربوها، خلا الحجار فإنه جاوز المائة.","vol":"2","page":58},{"text":"<span data-type='title' id=toc-181>فصل</span>\nجملة من حدث عنه البخاري في \"صحيحه\" خمس طبقات كما نبه عليه ابن طاهر المقدسي (^١):\nالأولى: لم يقع حديثهم إلا كما وقع من طريقه إليهم، منهم: محمد بن عبد الله الأنصاري حدث عنه، عن حميد عن أنس، ومنهم: مكي بن إبراهيم، وأبو عاصم النبيل حدث عنهما، عن يزيد بن أبي عبيد، عن سلمة بن الأكوع، ومنهم: عبيد الله بن موسى حدث عنه، عن معروف، عن أبي الطفيل عن علي وحدث عنه، عن هشام بن عروة، وإسماعيل بن أبي خالد وهما تابعيان، ومنهم: أبو نعيم حدث عنه، عن الأعمش، والأعمش تابعي، ومنهم علي بن عباس حدث عنه، عن جرير بن عثمان، عن عبد الله بن بسر الصحابي، هؤلاء وأشباههم الطبقة الأولى، وكان البخاري سمع مالكا والثوري وشعبة وغيرهم، فإنهم حدثوا عن هؤلاء وطبقتهم.\nالطبقة الثانية: من مشايخه قومٌ حدثوا عن أئمة حدثوا عن التابعين، وهم شيوخه الذين روى عنهم، عن ابن جريج، ومالك، وابن أبي ذئب، وابن عيينة بالحجاز، وشعيب والأوزاعي وطبقتهما بالشام، والثوري وشعبة وحماد وأبي عوانة وهمام بالعراق، والليث ويعقوب بن\n_________\n(^١) هو في كتاب \"جواب المتعنت\" لابن طاهر كما أشار إلى ذلك الحافظ ابن حجر في \"هدى الساري\" ص ١٥.","vol":"2","page":59},{"text":"عبد الرحمن بمصر. وفي هذِه الطبقة كثرة.\nالثالثة: قوم حدثوا عن قوم أدرك زمانهم، وأمكنه لقيهم، لكنه لم يسمع منهم كيزيد بن هارون وعبد الرزاق.\nالرابعة: قوم في طبقته حدث عنهم عن مشايخه، كأبي حاتم محمد ابن إدريس الرازي حدث عنه في \"صحيحه\"، ولم ينسبه عن يحيى بن صالح.\nالخامسة: قوم حدث عنهم وهم أصغر منه في الإسناد والسن والوفاة والمعرفة منهم: عبد الله بن حماد الآملي (^١)، وحسين القباني (^٢) وغيرهما (^٣). اهـ.\n_________\n(^١) هو عبد الله بن حمَّاد بن أيوب الامام الحافظ البارع الثقة، أبو عبد الرحمن الآملي، سمع القعنبي، وأبا اليمان، وسليمان بن حرب، وسعيد بن أبي مريم، ويحيى الوحاظي، ويحيى بن معين، وأبا الجماهر الكفرسوسي، وعنه البخاري. مات في رجب سنة ثلاث وسبعين ومائتين. وقيل: بل مات سنة تسع وستين في ربيع الآخر. انظر ترجمته في: \"تاريخ بغداد\" ٩/ ٤٤٤، ٤٤٥، \"تهذيب الكمال\" ١٤/ ٤٢٩ - ٤٣١ (٣٣٣٢)، \"سير أعلام النبلاء\" ١٢/ ٦١١ (٢٣٥)، \"التقريب\" (٣٢٨١).\n(^٢) القباني هو الإمام الحافظ، الثقة، شيخ المحدثين بخراسان، أبو علي الحسين بن محمد بن زياد النيسابوري، ولد سنة بضع عشرة وماثتين، سمع من إسحاق بن راهويه، وسهل بن عثمان، ومنصور بن أبي مزاحم، والحسين بن الضحاك، وسريج بن يونس وغيرهم حدث عنه محمد بن إسماعيل البخاري، وزكريا بن محمد بن بكار وأحمد بن محمد بن عبيدة وأبو حامد بن الشرقي وغيرهم. توفي سنة تسع وثمانين ومائتين.\nانظر ترجمته في: \"اللباب\" ٣/ ١٢، \"تهذيب الكمال\" ٦/ ٤٧٦ - ٤٧٨ (١٣٣٦)، \"سير أعلام النبلاء\" ١٣/ ٤٩٩ - ٥٠٢ (٢٤٧)، \"تذكرة الحفاظ\" ٢/ ٦٨٠، ٦٨٢، \"شذرات الذهب\" ٢/ ٢٠١.\n(^٣) وهذا يسمى في مصطلح الحديث رواية الأكابر عن الأصاغر، وهو أن يروي الراوي عمن هو دونه في السن والطبقة، أو في العلم والحفظ أو الاثنين معًا، كما =","vol":"2","page":60},{"text":"قَالَ: فهذا تفصيل طبقاتهم مختصرًا نبهت عليه؛ لئلا يظن من لا معرفة له إِذَا حدث البخاري، عن مكي، عن يزيد بن أبي عبيد، عن سلمة، ثم حدث في موضع آخر عن بكر بن مضر، عن عمرو بن الحارث، عن بكير بن عبد الله بن الأشج، عن يزيد بن أبي عبيد، عن سلمة، أن الإسناد الأول سقط منه شيء، وعلى هذا سائر الأحاديث.\nوكان البخاري يحدث بالحديث في موضع نازلًا وفي موضع عاليًا، فقد حدث في مواضع كثيرة جدًا عن رجل عن مالك (^١)، وحدث في موضع عن عبد الله بن محمد المسندي، عن معاوية بن عمرو، عن أبي إسحاق الفزاري، عن مالك (^٢)، وحدث في مواضع عن رجل، عن شعبة، وحدث في مواضع عن ثلاثة عن شعبة، منها: حديثه عن حماد بن حميد عن عبد الله بن معاذ عن أبيه عن شعبة، وحدث في مواضع عن رجل عن الثوري، وحدث في موضع عن ثلاثة عنه، فحدث عن أحمد بن عمر، عن أبي النضر، عن عبيد الله الأشجعي، عن الثوري، وأعجب من هذا كله: أن عبد الله بن المبارك أصغر من مالك وسفيان وشعبة، ومتأخر الوفاة. وحدث البخاري عن جماعة من أصحابه عنه وتأخرت وفاتهم، ثم حدث عن سعيد بن مروان، عن محمد بن عبد العزيز أبي رزمة، عن أبي صالح سلمويه، عن عبد الله ابن المبارك. فقس عَلَى هذا أمثاله.\n_________\n= هو الحال هنا، وكرواية الزهري ويحيى بن سعد الأنصاري عن مالك، وكرواية العبادلة عن كعب الأحبار. انظر: \"علوم الحديث\" ص ٣٠٧ - ٣٠٩، \"المقنع\" ٢/ ٥١٨ - ٥٢٠، \"تدريب الراوي\" ٢/ ٣٤٩ - ٣٥٢.\n(^١) كما في أحاديث (٢، ١٩، ٢٢).\n(^٢) سيأتي في حديث رقم (٤٢٣٤) كتاب: المغازي، باب: غزوة خيبر.","vol":"2","page":61},{"text":"وقد حدث البخاري عن قوم خارج \"الصحيح\"، وحدث عن رجل عنهم في \"الصحيح\" منهم: أحمد بن منيع وداود بن رشيد، وحدث عن قوم في الصحيح، وحدث عن آخرين عنهم منهم: أبو نعيم وأبو عاصم والأنصاري وأحمد بن صالح وأحمد بن حنبل ويحيى بن معين وفيهم كثرة.\nفإذا رأيت مثل هذا فَأَصْلُهُ ما ذكرنا، وقد روينا عنه أنه قَالَ: لا يكون المحدث محدثًا كاملًا حتَّى يكتب عمن هو فوقه وعمن هو مثله وعمن هو دونه (^١)، وروينا هذا الكلام أيضًا عن وكيع (^٢).\n_________\n(^١) ذكره الحافظ في \"هدي الساري\" ص ٤٧٩.\n(^٢) رواه الخطيب في \"الجامع لأخلاق الراوي\" ٢/ ٢١٦ (١٦٥٤ - ١٦٥٥)، والحافظ في \"التغليق\" ٥/ ٣٩٤.","vol":"2","page":62},{"text":"<span data-type='title' id=toc-182>فصل</span>\nوقد أكثر البخاري ﵀ في \"صحيحه\" في تراجم أبوابه من ذكر أحاديث وأقوال الصحابة وغيرهم بغير إسناد، وحكم هذا (أن ما) (^١) كان منه بصيغة جزم، كقال وروي وشبههما فهو حكم منه بصحته (^٢)، وما كان بصيغة تمريض كروي وشبهه فليس فيه حكم بصحته، ولكن ليس هو واهيًا إذ لو كان واهيًا لم يدخله في \"صحيحه\".\nودليل صحة الأول أن هذِه الصيغة موضوعة لـ \"الصحيح\"، فإذا استعملها هذا الإمام في مثل هذا المصنف الصحيح مع قوله السالف: ما أدخلت إلا ما صح. اقتضى ذَلِكَ صحته، ولا يقال: يَرُدُّ عَلَى هذا إدخاله ما هو بصيغة تمريض؛ لأنه قد نبه عَلَى ضعفه بإيراده إياه بصيغة التمريض. والمراد بقوله: ما أدخلت في \"الجامع\" إلا ما صح. أي: ما ذكرت فيه مسندًا إلا ما صح، كذا قرره النووي (^٣)، وأصله للشيخ تقي الدين ابن الصلاح (^٤).\n_________\n(^١) في \"الأصل\": أنما، والصواب ما أثبتناه.\n(^٢) قلت: ينبغي أن يقيد حكم الصحة بكونه صحيحًا إلى المضاف إليه، فإذا كان الذي عُلِّق الحديث عنه دون الصحابة، فالحكم بصحته متوقف على اتصال الإسناد بينه وبين الصحابي. انظر: \"المقنع\" ١/ ٧٢ - ٧٣، \"تدريب الراوي\" ١/ ١٤٤ - ١٥١، \"فتح المغيث\" ١/ ٥٣ - ٥٥.\n(^٣) \"التقريب\" للنووي مع \"التدريب\" ١/ ١٥٠.\n(^٤) \"مقدمة ابن الصلاح\" ص ٢٥، وابن الصلاح: هو الإمام العلامة تقي الدين =","vol":"2","page":63},{"text":"لكن وقع في \"صحيح البخاري\" ذكر التعليق مرة بغير صيغة جزم، ثم يسنده في موضع آخر؛ فقال في كتاب الصلاة: ويذكر عن أبي موسى قَالَ: كنا نتناوب النبي - ﷺ - لصلاة العشاء (^١). ثم أسنده في باب: فضل العشاء، فقال: ثنا محمد بن العلاء، ثنا أبو أسامة، عن بُرَيْد، عن أبي بردة، عن أبي موسى (^٢)، وقال في كتاب: الإشْخَاص: ويذكر عن جابر أنه ﵊ رد المتصدق عَلَى صدقته (^٣) ثمَّ أسنده في موضع آخر (^٤).\nوقال في كتاب الطب: ويذكر عن ابن عباس عن النبي - ﷺ - في الرقى بفاتحة الكتاب (^٥)، وأسنده مرة (^٦).\nوقال أبو العباس القرطبي (^٧) في كتابه في السماع: البخاري لا يعلق\n_________\n= أبو عمرو عثمان بن عبد الرحمن بن عثمان الكردي، الشهرزوري، الموصلي، الشافعي، ولد سنة (٥٧٧ هـ)، ومات سنة: (٦٤٣ هـ)، من تصانيفه: \"علوم الحديث\"، و\"شرح صحيح مسلم\"، \"الفتاوى\". انظر ترجمته في: \"وفيات الأعيان\" ٢/ ٢٤٣ - ٢٤٥، \"السير\" ٢٣/ ١٤٠ - ١٤٤.\n(^١) يأتي معلقًا قبل حديث (٥٦٤) كتاب: مواقيت الصلاة، باب: ذكر العشاء والعتمة ومن رآه واسعًا.\n(^٢) يأتي مسندًا برقم (٥٦٧).\n(^٣) يأتي معلقًا في كتاب: الخصومات، باب: من رد أمر السفيه.\n(^٤) يأتي مسندًا برقم (٢١٤١) كتاب: البيوع، باب: بيع المزايدة.\n(^٥) يأتي معلقًا قبل حديث (٥٧٣٦ ت) باب: الرقى بفاتحة الكتاب.\n(^٦) يأتي مسندًا بعده برقم (٥٧٣٧) باب: الشرط في الرقية بقطيع من الغنم.\n(^٧) هو أحمد بن عمر بن إبراهيم بن عمر الأنصاري الأندلسي القرطبي المالكي، ضياء الدين أبو العباس، الإمام الفقيه المحدث المدرس الشاهد بالإسكندرية، ولد سنة ثمان وسبعين وخمسمائة في قرطبة، من مصنفاته \"المفهم في شرح ما أشكل من تلخيص كتاب مسلم\"، \"مختصر البخاري\"، \"شرح التلخيص\"، توفي في ذي القعدة من سنة ستة وخمسين وستمائة. انظر ترجمته في: \"تذكرة الحفاظ\" ٤/ ١٤٣٨.","vol":"2","page":64},{"text":"في كتابه إلا ما كان في نفسه صحيحًا مسندًا، لكنه لم يسنده؛ ليفرق بين ما كان عَلَى شرطه في أصل كتابه، وبين ما ليس كذلك. ولم يصب ابن حزم الظاهري (^١) في رده تعليق حديث: \"ليكونن في أمتي أقوام يستحلون الحر\" (^٢) إلى آخره، فإنه ليس منقطعًا بل معلقًا، وقد ثبت اتصاله في غيره كما سنوضحه إن شاء الله في موضعه (^٣).\nثمَّ اعلم أن هذِه تسمى تعليقًا إِذَا كانت بصيغة جزم، كذا أسماها الحميدي الأندلسي (^٤)، وغيره من العلماء المتأخرين، وسبقهم بهذِه\n_________\n(^١) ابن حزم: هو علي بن أحمد بن سعيد بن حزم الظاهري، وكنيته أبو محمد، عالم الأندلس في عصره، وأحد الأئمة في الإسلام، ولد بقرطبة يوم الأربعاء عام (٣٨٤ هـ-٩٩٤ م) حفظ القرآن، وتلقى العلوم على أكابر العلماء بقرطبة، نشأ - ﵀- شافعي المذهب، ثم أنتقل إلى مذهب أهل الظاهر، له مصنفات كثيرة بلغت أربعمائة منها: \"الفصل في الملل والأهواء والنحل\"، و\"المحلى\"، و\"جمهرة الأنساب\"، و\"مراتب الإجماع\"، و\"الناسخ والمنسوخ\" وغيرها.\nتوفى بقرية (منليشتم) من أعمال (لبله) من بلاد الأندلس أو آخر شعبان سنة (٤٥٦ هـ-١٠٦٤ م).\nانظر: \"الصلة\" لابن بشكوال ٢/ ٤١٥ - ٤١٧ (٨٩٤)، \"معجم الأدباء\" ٣/ ٥٤٦ - ٥٥٦ (٥٤٢)، \"وفيات الأعيان\" ٣/ ٣٢٥ - ٣٣٠ (٤٤٨)،\"تاريخ الإسلام\" ٣٠/ ٤٠٣ - ٤١٧ (١٦٨)، \"سير أعلام النبلاء\" ١٨/ ١٨٤ - ٢١٢ (٩٩)، \"تذكرة الحفاظ\" ٣/ ١١٤٦ - ١١٥٥ (١٠١٦)، \"مرآة الجنان\" ٣/ ٧٩ - ٨١، \"البداية والنهاية\" ١٢/ ٥٥٣.\n(^٢) يأتي برقم (٥٥٩٠) كتاب: الأشربة، باب: ما جاء فيمن يستحل الخمر ويسميه بغير اسمه.\n(^٣) سيأتي تخريجه مفصلًا إن شاء الله.\n(^٤) هو الإمام القدوة الأثري، المتقن الحافظ، شيخ المحدثين، أبو عبد الله محمد بن أبي نصر فتوح بن عبد الله بن فتوح، بن حميد بن يصل، الأزدي، الحميدي، الأندلسي الفقيه، الظاهري صاحب ابن حزم وتلميذه، قال: مولدي قبل سنة عشرين وأربعمائة، من مصنفاته: \"الجمع بين الصحيحين\"، \"جمل تاريخ =","vol":"2","page":65},{"text":"التسمية الدارقطني (^١)، وشبهوه بتعليق الجدار لقطع الاتصال، ثمَّ إنه يسمى تعليقًا إِذا انقطع من أول إسناده واحد فأكثر، ولا يسمى بذلك ما سقط وسط إسناده أو آخره، ولا ما كان بصيغة تمريض، كما نبه عليه ابن الصلاح (^٢).\nواعلم أن هذا التعليق إنما يفعله البخاري لما سيأتي أن مراده بهذا الكتاب الاحتجاج بمسائل الأبواب، فيؤثر الاختصار. وكثير من هذا التعليق أو أكثره مما ذكره في هذا الكتاب في باب آخر كما أسلفناه، وربما كان قريبًا (^٣).\n_________\n= الإسلام\"، \"الذهب المسبوك في وعظ الملوك\"، \"ذم النميمة\"، \"حفظ الجار\"، توفي في سابع عشر ذي الحجة سنة ثمان وثمانين وأربعمائة. انظر ترجمته في: \"سير أعلام النبلاء\" ١٩/ ١٢٠ - ١٢٧، \"الوافي بالوفيات\" ٤/ ٣١٧ - ٣١٨، \"وفيات الأعيان\" ٤/ ٢٨٢، \"شذرات الذهب\" ٣/ ٣٩٢.\n(^١) هو الإمام الحافظ المجود، شيخ الإسلام، علم الجهابذة، أبو الحسن، علي بن عمر بن أحمد بن مهدي بن مسعود بن النعمان بن دينار بن عبد الله البغدادي، من أهل محلة دار القطن ببغداد، ولد سنة ست وثلاث مائة، وتوفي سنة خمس وثمانين وثلاثمائة، وكان من بحور العلم ومن أئمة الدنيا، وكان على مذهب الإمام الشافعي، من مصنفاته: \"السنن\"، \"المختلف والمؤتلف\". انظر ترجمته في: \"تاريخ بغداد\" ١٢/ ٣٤ - ٤٠، \"وفيات الأعيان\" ٣/ ٢٩٧ - ٢٩٩، \"السير\" ١٦/ ٤٤٩ - ٤٦١، \"تذكرة الحفاظ\" ٣/ ٩٩١ - ٩٩٥،\"شذرات الذهب\" ٣/ ١١٦ - ١١٧.\n(^٢) \"علوم الحديث\" ص ٦٧ - ٧٢.\n(^٣) قلت: للحافظ ابن حجر كلام نفيس حول تعليقات البخاري قلَّ أن تجد مثله، انظره في \"هدي الساري\" ص ١٧ - ١٩، وإنما لم نورده هنا خشية الإطالة، وبالله التوفيق.","vol":"2","page":66},{"text":"<span data-type='title' id=toc-183>فصل</span>\nلا يجوز العمل في الأحكام ولا يثبت إلا بالحديث الصحيح أو الحسن، ولا يجوز بالضعيف لكن يُعمل به فيما لا يتعلق بالعقائد والأحكام، كفضائل الأعمال والمواعظ وشبههما (^١).\n_________\n(^١) اختلف العلماء في الأخذ بالحديث الضعيف على ثلاثة مذاهب:\nالمذهب الأول: لا يعمل به مطلقًا لا في الفضائل ولا في الأحكام، حكاه ابن سيد الناس، عن ابن معين، وإليه ذهب أبو بكر بن العربى، والظاهر أنه مذهب البخاري ومسلم، لما عرفناه من شرطيهما، وهو مذهب ابن حزم.\nالمذهب الثاني: أنه يعمل بالحديث الضعيف، وعزي هذا إلن أبي داود والإمام أحمد ﵄، وأنهما يريان ذلك أقوى من رأي الرجال.\nالمذهب الثالث: أنه يعمل به في الفضائل والمواعظ، إذا توفرت له بعض الشروط، وقد ذكر ابن حجر هذِه الشروط وهي:\n١ - أن يكون الضعف غير شديد، ونقل العلائي الاتفاق على هذا الشرط.\n٢ - أن يندرج تحت أصل معمول به.\n٣ - أن لا يعتقد عند العمل به ثبوته بل يعتقد الاحتياط.\nوقال: هذان ذكرهما ابن عبد السلام وابن دقيق العيد.\nوإلى المذهب الأول -وهو أن لا يعمل به مطلقًا- ذهب المصنف -﵀- فقال في \"المقنع\" ١/ ١٠٤: في قول من قال بأنه تجوز روايته والعمل به في غير الأحكام. قال: فيه وقفة فإنه لم يثبت، فإسناد العمل إليه يوهم ثبوته، ويوقع من لا معرفة له في ذلك فيحتج به. اهـ.\nوذهب إليه أيضًا شيخ الإسلام فقال: لا يجوز أن يعتمد في الشريعة على الأحاديث الضعيفة التي ليست صحيحة ولا حسنة، لكن أحمد بن حنبل وغيره من العلماء جوزوا أن يروى في فضائل الأعمال ما لم يعلم أنه ثابت إذا لم يعلم أنه =","vol":"2","page":67},{"text":"وإذا كان الحديث ضعيفًا لا يورد بصيغة الجزم بل بصيغة التمريض؛ صيغة الجزم تقتضي صحته عن المضاف إليه فلا تطلق إلا فيما صح، وإلا فيكون في معنى الكاذب عليه، وقد اشتد إنكار البيهقي (^١) الحافظ\n_________\n= كذب، وذلك أن العمل إذا علم أنه مشروع بدليل شرعي، وروي في فضله حديث لا يعلم أنه كذب، جاز أن يكون الثواب حقًّا، ولم يقل أحد من الأئمة أنه يجوز أن يجعل الشيء واجبًا أو مستحبًا بحديث ضعيف، ومن قال هذا فقد خالف الإجماع.\nثم قال شيخ الإسلام ابن تيمية: وما كان أحمد بن حنبل ولا أمثاله من الأئمة يعتمدون على مثل هذِه الأحاديث في الشريعة، ومن نقل عن أحمد أنه كان يحتج بالحديث الضعيف الذي ليس بصحيح ولا حسن، فقد غلط عليه .. اهـ.\"مجموع الفتاوى\" ١/ ٢٥٠ - ٢٥١.\nوذهب إليه أيضًا العلامة أحمد شاكر فقال: لا فرق بين الأحكام وبين فضائل الأعمال ونحوها في عدم الأخذ بالرواية الضعيفة، بل لا حجة لأحد إلا بما صح عن رسول الله - ﷺ - من حديث صحيح أو حسن، وأما ما قاله أحمد بن حنبل وعبد الرحمن بن مهدي وعبد الله بن المبارك: إذا روينا في الحلال والحرام شددنا، وإذا روينا في الفضائل ونحوها تساهلنا، فإنما يريدون به -فيما أرجح، والله أعلم- أن التساهل إنما هو في الأخذ بالحديث الحسن الذي لم يصل إلى درجة الصحة، فإن الاصطلاح في التفرقة بين الصحيح والحسن، لم يكن في عصرهم مستقرًّا واضحًا، بل كان أكثر المتقدمين لا يصف الحديث إلا بالصحة أو بالضعف فقط. اهـ. \"الباعث الحثيث\" ص ٧٦.\nوكذا الألباني فقال: إننا ننصح إخواننا المسلمين في مشارق الأرض ومغاربها أن يَدَعُوا العمل بالأحاديث الضعيفة مطلقًا، وأن يوجهوا همتهم إلى العمل بما ثبت عن النبي - ﷺ - ففيها ما يغني عن الضعيف. اهـ. \"صحيح الجامع\" ١/ ٥٦.\n(^١) البيهقي: هو أبو بكر أحمد بن الحسين بن علي بن موسى الخراساني، الخسروجردي، الإمام الحافظ، العلامة، شيخ خراسان، من أكابر فقهاء الشافعية في عصره، ولد في (خسروجرد من قرى بيهق بخراسان)، في شعبان عام (٣٨٤ هـ- ٩٩٤ م)، نشأ في بيهق، ورحل إلى بغداد، ثم الكوفة، ومكة، وغيرها.\nصنَّف زُهاء ألف جزء لم يُسبق إليها، من تصانيفه: \"السنن الكبرى\"، و\"السنن =","vol":"2","page":68},{"text":"عَلَى من خالف هذا من العلماء، وقد اعتنى البخاري بهذا التفصيل في \"صحيحه\" كما ستعلمه، فيذكر في الترجمة الواحدة ما يورد بعضه بجزم وبعضه بتمريض، ونِعْمَتِ الخصلة.\n_________\n= الصغرى\"، و\"دلائل النبوة\"، وغيرها.\nتوفي بنيسابور عاشر جمادى الأولى عام (٤٥٨ هـ-١٠٦٦ م)، ودفن بها، وقيل: نقل إلى بيهق. وترجمته في: \"الأنساب\" ٢/ ٣٨١ - ٣٨٣، \"المنتظم\" ٨/ ٢٤٢ (٢٩٢)، \"الكامل\" ١٠/ ٥٢، \"وفيات الأعيان\" ١/ ٧٥، ٧٦ (٢٨)، \"سير أعلام النبلاء\" ١٨/ ١٦٣ - ١٧٠ (٨٦٠)، \"تذكرة الحفاظ\" ٣/ ١١٣٢ - ١١٣٥ (١٠١٤)، \"طبقات السبكي\" ٨/ ٤ - ١٦ (٢٥٠)، \"طبقات الإسنوى\" ١/ ١٩٨ - ٢٠٠ (١٩٨)، \"البداية والنهاية\" ١٢/ ٥٥٦، \"طبقات ابن قاضي شهبة\" ١/ ٢٢٠ - ٢٢٢ (١٨٢)، \"طبقات ابن هداية الله\" ٢٣٣، \"شذرات الذهب\" ٣/ ٣٠٤، ٣٠٥.","vol":"2","page":69},{"text":"<span data-type='title' id=toc-184>فصل</span>\nقَدْ أكثر البخاري ﵀ من إعادة الحديث في أبواب، وفائدتُه: إظهار دقائق الحديث، واستنباط لطائفه، وما اشتمل عليه من الأصول والفروع والزهد والآداب والأمثال، وغيرها من الفنون. وهذا هو مقصود البخاري بهذا الصحيح، وليس مقصوده الاقتصار عَلَى الحديث وتكثير المتون؛ فلهذا أخلى كثيرًا من الأبواب عن إسناد الحديث، واقتصر عَلَى قوله فيه: فلان الصحابي عن النبي - ﷺ -، أو فيه: حديث فلان ونحو ذلك.\nوقد يذكر متن الحديث بغير إسناد، وقد يحذف من أول الإسناد واحدًا فأكثر، وهذان النوعان يسميان تعليقًا كما سلف؛ وإنما يفعل هذا؛ لأنه أراد الاحتجاج للمسألة التي ترجم لها، واستغنى عن إسناد الحديث أو عن إسناده ومتنه وأشار إليه لكونه معلومًا، وقد يكون مما تقدم وربما تقدم قريبًا.\nوذكر في تراجم الأبواب آيات كثيرة من القرآن العزيز، وربما اقتصر في بعض الأبواب عليها فلا يذكر معها شيئًا أصلًا. وذكر أيضًا في تراجم الأبواب أشياء كثيرة جدًا من فتاوى الصحابة والتابعين فمن بعدهم (^١).\n_________\n(^١) قال الحافظ: أنواع التراجم في البخاري ظاهرة وخفية، أما الظاهرة فليس ذكرها من غرضنا هنا وهي أن تكون الترجمة دالة بالمطابقة لما يورد في مضمونها وإنما فائدتها الإعلام بما ورد في ذلك الباب من غير اعتبار لمقدار تلك الفائدة كأنه يقول =","vol":"2","page":70},{"text":"قَالَ ابن طاهر: كان البخاري يذكر الحديث في موضع يستخرج منه -بحسن استنباط وغزارة فقه- معنى يقتضيه الباب، وقلما يورد حديثًا في موضعين بإسناد واحد ولفظ واحد، بل يورده ثانيًا من طريق صحابي آخر أو تابعي أو غيره ليقوي الحديث بكثرة طرقه، أو يختلف لفظه، أو تختلف الرواية في وصله، أو زيادة راوٍ في الإسناد أو نقصه، أو يكون في الإسناد الأول مدلس، أو غيره لم يذكر لفظ السماع فيعيده بطريق فيه التصريح بالسماع، أو غير ذَلِكَ (^١).\n_________\n= هذا الباب الذي فيه كيت وكيت، أو باب ذكر الدليل على الحكم الفلاني مثلًا، وقد تكون الترجمة بلفظ المترجم له أو بعضه أو بمعناه إلى أن قال: وربما اكتفى أحيانًا بلفظ الترجمة التي هي لفظ حديث لم يصح على شرطه، وأورد معها أثرًا أو آية، فكأنه يقول: لم يصح في الباب شيء على شرطي، وللغفلة عن هذِه المقاصد الدقيقة اعتقد من لم يمعن النظر أنه ترك الكتاب بلا تبييض، ومن تأمل ظفر، ومن جد وجد. اهـ. وانظر تمام كلام الحافظ في: \"هدي الساري\" ص ١٣ - ١٤.\n(^١) نقله الحافظ في \"هدي الساري\" ص ١٥، وعزاه إلى جزء ابن طاهر \"جواب المتعنت\".","vol":"2","page":71},{"text":"<span data-type='title' id=toc-185>فصل</span>\nفي \"الصحيح\" جماعة قليلة جرحهم بعض المتقدمين، وهو محمول عَلَى أنه لم يثبت جرحهم بشرطه، فإن الجرح لا يثبت إلا مفسرًا مبين السبب عند الجمهور؛ لئلا يجرح بما يتوهمه جارحًا وليس جارحًا، كذا قرره ابن الصلاح (^١) وسبقه إليه الخطيب (^٢)، ومثَّله -أعني ابن الصلاح- بعكرمة، وإسماعيل بن أبي أويس، وعاصم بن علي، وعمرو بن مرزوق، وغيرهم، قَالَ: واحتج مسلم بسويد بن سعيد وجماعة اشتهر الطعن فيهم قَالَ: وذلك دالٌّ عَلَى أنهم ذهبوا إلى أن الجرح لا يقبل إلا إِذَا فُسِّر سببُه (^٣). ولك أن تقول: قد فسر الجرح في هؤلاء (^٤).\n_________\n(^١) \"علوم الحديث\" لابن الصلاح ص ١٠٦ - ١٠٧.\n(^٢) \"الكفاية\" للخطيب البغدادي ص ١٠٨.\n(^٣) \"علوم الحديث\" ص ١٠٧.\n(^٤) قال الحافظ في \"هدي الساري\": ينبغي لكل منصف أن يعلم أن تخريج صاحب الصحيح لأي راو كان مقتض لعدالته عنده وصحة ضبطه وعدم غفلته ولا سيما ما انضاف إلى ذلك من إطباق جمهور الأئمة على تسمية الكتابين بالصحيحين، وهذا معنى لم يحصل لغير من خُرج عنه في الصحيح فهو بمثابة إطباق الجمهور على تعديل من ذكر فيهما هذا إذا خرج له في الأصول، فأما إن خرَّج له في المتابعات والشواهد والتعاليق، فلهذا يتفاوت درجات من أخرج له منهم في الضبط وغيره مع حصول اسم الصدق لهم، وحينئذ إذا وجدنا لغيره في أحد منهم طعنًا فذلك الطعن مقابل لتعديل هذا الإمام فلا يقبل إلا مبين السبب مفسرًا بقادح يقدح في عدالة هذا =","vol":"2","page":72},{"text":"أما عكرمة (^١)، فقال ابن عمر لنافع: لا تكذب علي كما كذب عكرمة عَلَى ابن عباس (^٢)، وفي \"الأنساب\" لمصعب الزبيري: إن سبب ذَلِكَ في عكرمة: أنه عَزا رأي الإباضية إلى ابن عباس فقيل ذَلِكَ، قُلْتُ: وقد كذبه مجاهد وابن سيرين ومالك، وقال حماد بن زيد: قيل لأيوب: أكانوا يتهمون عكرمة؟ فقال: أما أنا فلم أكن أتهمه (^٣).\n_________\n= الراوي وفي ضبطه أو في ضبطه لخبر بعينه؛ لأن الأسباب الحاملة للأئمة على الجرح متفاوتة منها ما يقدح ومنها لا يقدح. ذكر كلامًا نفيسًا جدًّا ندر أن تجد مثله، ئم أورد أسماء هؤلاء المطعون فيهم مرتبًا لهم على حروف المعجم، رادًّا على أكثر هذِه الطعون. \"هدي الساري\" ص ٣٨٤ - ٤٥٦.\n(^١) هو عكرمة القرشي الهاشمي أبو عبد الله، مولى ابن عباس، وستأتي ترجمته مفصلة في شرح حديث (٧٥) كتاب: العلم، باب: قول النبي - ﷺ -: \"اللهم علمه الكتاب\" فانظرها هناك.\n(^٢) رواه ابن عساكر في \"تاريخه\" ٤١/ ١٠٧ من طريق عبد الله بن عيسى أبي خلف، عن يحيى البكاء قال: سمعت ابن عمر، … ثم ذكره. وفيه أبو خلف الخزاز، قال أبو زرعة: منكر الحديث، وقال النسائي: ليس بثقة.\nوأما يحيى البكاء، فهو ضعيف. انظر: \"الضعفاء والمتروكين\" للنسائي ص ١١٠، \"الجرح والتعديل\" ٥/ ١٢٧، ٩/ ١٨٩، \"المجروحين\" ٣/ ١١٠، \"تهذيب الكمال\" ١٥/ ٤١٦، ٣١/ ٥٣٤ - ٥٣٥، \"تهذيب التهذيب\" ٢/ ٤٠١.\nورواه الباجي في \"التعديل والتجريح\" ٣/ ١٠٢٣، وابن عساكر في \"تاريخه\" ٤١/ ١٠٨ من طريق هارون بن معروف قال: حدثنا ضمرة، عن أيوب، عن ابن سيرين قال: قال ابن عمر لنافع … وقال ابن عساكر: أيوب عن ابن عمر.\nوقد روي أيضًا عن سعيد بن المسيب أنه قال ذلك لمولاه برد. رواه الباجي في \"التعديل والتجريح\" ٣/ ١٠٢٤، وابن عساكر في \"تاريخه\" ٤١/ ١١٠ من طريق موسى بن إسماعيل قال: حدثنا أبو هلال الراسبي، قال: حدثنا الحكم بن أبي إسحاق قال: كتبت عن سعيد، وثمَّ مولى له فقال: انظر لا تكذب عليَّ كما كذب … ثم ذكره.\n(^٣) رواه ابن سعد في \"طبقاته\" ٥/ ٢٨٩.","vol":"2","page":73},{"text":"وقال أحمد: يرى رأي الخوارج الصفرية.\nوقال ابن المديني: كان عكرمة يرى رأي نجدة.\nوقال غيره: كان يرى السيف. وأمَّا الجمهور فوثَّقُوه واحتَّجوا به، ولعله لم يكن داعية (^١).\nوأما إسماعيل بن أبي أويس فأقر عَلَى نفسه بالوضع، كما حكاه النسائي؛ عن سلمة بن (شبيب) (^٢) عنه (^٣)، وقال ابن معين: يساوي\n_________\n(^١) تعقب جماعة من الأئمة ما قيل في عكرمة وصنفوا في الذب عنه، منهم: الطبري، ومحمد بن نصر المروزي، وابن منده وابن حبان، وابن عبد البر. انظر: \"التمهيد\" ٢/ ٢٧ - ٣٤، \"الثقات\" لابن حبان ٥/ ٢٢٩، \"تهذيب الكمال\" ٢/ ٢٦٤ - ٢٩٢، \"ميزان الاعتدال\" ٤/ ١٣ - ١٧، \"سير أعلام النبلاء\" ٥/ ٢٢ - ٣٦، \"تهذيب التهذيب\" ٣/ ١٣٤ - ١٣٨، \"هدي الساري\" ص ٤٢٥ - ٤٣٠.\n(^٢) في الأصل: شعيب، والمثبت هو الصواب كما في مصادر التخريج.\n(^٣) قال الحافظ في \"تهذيب التهذيب\" ١/ ١٥٨: قرأت على عبد الله بن عمر، عن أبي بكر بن محمد أن عبد الرحمن بن مكي أخبرهم كتابة: أخبرنا أبو طاهر السلفي، أخبرنا أبو غالب محمد بن الحسن بن أحمد الباقلاني، أخبرنا الحافظ أبو بكر أحمد بن محمد بن غالب البرقاني، حدثنا أبو الحسن الدارقطني، قال: ذكر محمد ابن موسى الهاشمي -وهو أحد الأئمة وكان النسائي يخصه بما لم يخص به ولده فذكر عن أبي عبد الرحمن- قال، حكى لي سلمة بن شبيب، قال: بما توقف أبو عبد الرحمن؟ قال: فما زلت بعد ذلك أداريه أن يحكي لي الحكاية حتى قال: قال لي سلمة بن شبيب: سمعت إسماعيل بن أبي أويس يقول: ربما كنت أضع الحديث لأهل المدينة إذا اختلفوا في شيء فيما بينهم. قال البرقاني: قلت للدارقطني: من حكى لك هذا عن محمد بن موسى؟ قال الوزير: كتبتها من كتابه وقرأتها عليه -يعني: بالوزير الحافظ الجليل جعفر بن حنزابة-. ثم قال الحافظ ابن حجر: وهذا هو الذي بان للنسائي منه حتى تجنب حديثه وأطلق القول فيه بأنه ليس بثقة، ولعل هذا كان من إسماعيل في شبيبته ثم انصلح، وأما الشيخان فلا يظن بهما أنهما أخرجا عنه إلا الصحيح من حديثه الذي شارك فيه الثقات وقد أوضحت ذلك في مقدمة شرحي على البخاري، والله أعلم. اهـ. وانظر: \"هدي الساري\" ص ٣٩١.","vol":"2","page":74},{"text":"فلسين، وهو وأبوه يسرقان الحديث (^١). وقال النضر بن سلمة المروزي -فيما حكاه الدولابي عنه-: كذاب، كان يحدث عن مالك بمسائل ابن وهب (^٢). وقال أبو حاتم: محله الصدق، مغفل (^٣). وقال الدارقطني: لا أختاره في الصحيح (^٤).\nوأما عاصم بن علي فقال ابن معين: لا شيء (^٥). وقال غيره: كذاب ابن كذاب (^٦)، وقال مسلمة: كثير المناكير، وقال ابن سعد: ليس بالمعروف بالحديث، كثير الخطأ في حديثه (^٧)، وأما أحمد فصدقه وصدق أباه (^٨).\n_________\n(^١) رواه العقيلي في \"الضعفاء\" ١/ ٨٧، وابن عدي في \"الكامل\" ١/ ٥٢٥.\n(^٢) رواه ابن عدي في \"الكامل\" ١/ ٥٢٥.\n(^٣) \"الجرح والتعديل\" ٢/ ١٨٠.\n(^٤) هو إسماعيل بن عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي. قال ابن حجر في \"هدي الساري\" ص ٣٩١. أحتج به الشيخان إلا أنهما لم يكثرا من تخريج حديثه ولا أخرج له البخاري مما تفرد به سوى حديثين وأما مسلم فأخرج له أقل مما أخرج له البخاري وروى له الباقون سوى النسائي.\nانظر ترجمته في: \"الجرح والتعديل\" ٢/ ١٨٠ - ١٨١ (٦١٣)، \"تهذيب الكمال\" ٣/ ١٢٤ (٤٥٩)، \"ميزان الاعتدال\" ١/ ٩٠، \"تهذيب التهذيب\" ١/ ١٥٨.\n(^٥) رواه ابن عدي في \"الكامل في الضعفاء\" ٦/ ٤٠٧، والخطيب في \"تاريخه\" ٢/ ٢٤٩\n(^٦) رواه ابن عدي في \"الكامل في الضعفاء\" ٦/ ٤٠٧ عن يحيى بن معين أيضًا.\n(^٧) \"الطبقات الكبرى\" ٧/ ٣١٦.\n(^٨) هو عاصم بن علي بن عاصم بن صهيب الواسطي، أبو الحسين، ويقال: أبو الحسن القرشي التيمي، مولى قريبة. مات سنة إحدى وعشرين ومائتين. قال ابن حجر في \"هدي الساري\" ص ٤١٢: روى عنه البخاري قليلًا عن عاصم بن محمد بن زيد. وروى في كتاب الحدود عن رجل عنه عن ابن أبي ذئب حديثًا واحدًا. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٤٩١ (٣٨٠١)، \"الجرح والتعديل\" ٦/ ٣٤٨ (١٩٢٠)، \"تهذيب الكمال\" ١٣/ ٥٠٨ (٣٠١٦).","vol":"2","page":75},{"text":"وأما عمرو بن مرزوق (^١)، فنسبه أبو الوليد الطيالسي إلى الكذب.\nوكان يحيى القطان لا يرضاه (^٢).\nوقال الدارقطني: كثير الوهم. وأما أبو حاتم فوثقه (^٣).\nوقال سليمان بن حرب: جاء بما ليس عندهم فحسدوه (^٤).\nوأما سويد بن سعيد (^٥) فمعروف بالتلقين وقال ابن معين: كذاب ساقط، وقال أبو داود: سمعت يحيى يقول: هو حلال الدم (^٦).\n_________\n(^١) هو: عمرو بن مرزوق الباهلي أبو عثمان البصري. قال ابن سعد في \"الطبقات\" ٧/ ٣٠٥: كان ثقة كثير الحديث عن شعبة، مات بالبصرة في صفر سنة أربع وعشرين ومائتين. قال الحافظ في \"هدي الساري\" ص ٤٣٢: لم يخرج عنه البخاري في \"الصحيح\" سوى حديثين. ثم قال: فوضح أنه لم يخرج له احتجاجًا.\nوقال في \"التقريب\" (٥١١٠): ثقة فاضل له أوهام. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٧٣ (٢٦٧٧)، \"الجرح والتعديل\" ٦/ ٢٦٣ (١٤٥٦) \"تهذيب الكمال\" ٢٢/ ٢٢٤ (٤٤٤٦).\n(^٢) \"الجرح والتعديل\" ٦/ ٢٦٤.\n(^٣) المرجع السابق.\n(^٤) رواه ابن أبي حاتم في \"الجرح والتعديل\" ٦/ ٢٦٤.\n(^٥) هو سويد بن سعيد بن سهل بن شهريار الهروي. قال عبد الله بن أحمد: عرضت علي أبي أحاديث لسويد بن سعيد، عن ضمام بن إسماعيل، فقال لي: اكتبها كلها، أو قال: تتبعها فإنه صالح، أو قال: ثقة.\nوقال أبو القاسم البغوي: كان من الحفاظ، وقال عبد الله بن علي بن المديني: سئل أبي عن سويد الأنباري فحرك رأسه وقال: ليس بشيء، وقال أبو حاتم: كان صدوقًا وكان يدلس ويكثر ذلك، وقال البخاري: كان قد عمي فتلقن ما ليس من حديثه، وقال النسائي: ليس بثقة ولا مأمون.\nقال الحافظ في \"التقريب\" (٢٦٩٠): صدوق في نفسه إلا أنه عمي فصار يتلقن ما ليس من حديثه، فأفحش فيه ابن معين القول. انظر ترجمته في: \"الجرح والتعديل\" ٤/ ٢٤٠ (١٠٢٦)، \"المجروحين\" لابن حبان ١/ ٢٥٣، \"تاريخ بغداد\" ٩/ ٢٢٨، \"تهذيب الكمال\" ١٢/ ٢٤٧ (٢٦٤٣).\n(^٦) رواه الخطيب في \"تاريخه\" ٩/ ٢٣٠.","vol":"2","page":76},{"text":"<span data-type='title' id=toc-186>فصل</span>\nاستدرك الدارقطني في كتابه المسمى بـ \"الاستدراكات والتتبع\" عَلَى البخاري ومسلم أحاديث، وطعن في بعضها، وذلك في مائتي حديث مما في الكتابين (^١). ولأبي مسعود الدمشقي (^٢) عليهما استدراك (^٣)، وكذا لأبي علي الغساني (^٤) في \"تقييده\" (^٥).\nوقد أجبت عن ذَلِكَ كله أو أكثره، وسترى ما يخص البخاري من\n_________\n(^١) مطبوع بتحقيق العلامة الشيخ مقبل بن هادي الوادعي باسم \"الإلزامات والتتبع\" وسماه غير واحد من أهل العلم \"الاستدراكات والتتبع\" كالمصنف والنووي كما في \"شرح مسلم\" ١/ ٢٧، وجملة ما في الكتاب مائتان وثمانية عشر حديثًا.\n(^٢) هو أبو مسعود، إبراهيم بن محمد بن عبيد الدمشقي، صنف كتاب \"أطراف الصحيحين\"، وكانت وفاته سنة إحدى وأربعمائة، وقيل: سنة أربعمائة. انظر ترجمته في: \"سير أعلام النبلاء\" ١٧/ ٢٢٧، \"شذرات الذهب\" ٣/ ١٦٢.\n(^٣) وله أيضًا كتاب أجاب فيه عن انتقاد الدارقطني لمسلم في أحاديث أخرجها في \"صحيحه\" سماه كتاب \"الأجوبة\" وهو مطبوع.\n(^٤) هو أبو علي الحسين بن محمد بن أحمد الغساني الجياني، صاحب كتاب: \"تقييد المهمل\" ولد في سنة سبع وعشرين وأربعمائة، وكانت وفاته في سنة ثمان وتسعين وأربعمائة وكان من جهابذة الحفاظ، قويَّ العربية، بارع اللغة، مقدمًا في الآداب والشعر والنسب، له تصانيف كثيرة في هذِه الفنون. انظر: \"سير أعلام النبلاء\" ١٩/ ١٤٨ (٧٧)، \"شذرات الذهب\" ٣/ ٤٠٨، ٤٠٩.\n(^٥) هو كتاب: \"تقييد المهمل وتمييز المشكل\" جمع فيه الأوهام التي تتعلق بـ \"صحيح البخاري\" و\"صحيح مسلم\" و\"موطأ مالك\" وهو مطبوع عدة طبعات وقد طبع جزء \"صحيح مسلم\" باسم \"التنبيه على الأوهام الواقعة في صحيح الإمام مسلم\".","vol":"2","page":77},{"text":"ذَلِكَ في مواضعه إن شاء الله تعالى وقدر (^١).\nوقال النووي: الطعن الذي ذكره فاسد مبني عَلَى قواعد لبعض المحدثين ضعيفة جدًا مخالفة لما عليه الجمهور من أهل الفقه والأصول، ولقواعد الأدلة فلا يُغْترّ بذلك (^٢).\n_________\n(^١) وقد تصدى للرد على كثير من هذِه الانتقادات التي وجهت و\"الصحيحين\" جماعة من الأئمة منهم القاضي عياض في شرحه لمسلم وكذا النووي والحافظ ابن حجر في شرحه للبخاري.\n(^٢) قاله في مقدمة \"شرح البخاري\" كما في \"هدي الساري\" ص ٣٤٦.","vol":"2","page":78},{"text":"<span data-type='title' id=toc-187>فصل</span>\nألزم الدارقطني وغيره البخاري ومسلمًا إخراج أحاديث تركا إخراجها، مع أن أسانيدهما أسانيد قد أخرجا لرواتها في صحيحيهما.\nوذكر الدارقطني أن جماعة من الصحابة رووا عن النبي - ﷺ -، ورويت أحاديثهم من وجوه صحاح لا مطعن في ناقليها، ولم يخرجا من أحاديثهم شيئًا فلزمهما إخراجها عَلَى مذهبهما (^١). وذكر البيهقي أنهما اتفقا عَلَى أحاديث من صحيفة همام بن منبه، وأنَّ كل واحد منهما انفرد عن الآخر بأحاديث منها مع أن الإسناد واحد.\nوصنف الدارقطني والهروي (^٢) في هذا النوع الذي ألزموهما. وهذا الإلزام ليس بلازم في الحقيقة، فإنهما لم يلزما استيعاب الصحيح بل صح عنهما تصريحهما بأنهما لم يستوعباه، وإنما قصدا جمع جمل\n_________\n(^١) \"الإلزامات والتتبع\" ص ٨٣.\n(^٢) هو الحافظ الإمام العلامة، شيخ الحرم، أبو ذر، عَبْد بن أحمد بن محمد بن عبد الله بن غفير بن محمد، المعروف ببلده بابن السماك، الأنصاري الخراساني الهروي المالكي، راوى \"الصحيح\" عن المستملي، والحموي، والكشميهني، ولد سنة خمس أو ست وخمسين وثلاثمائة، من مصنفاته \"مستدرك على الصحيحين\"، \"السنة\"، \"الجامع\"، \"الدعاء\"، \"فضائل القرآن\"، \"دلائل النبوة\".\nتوفي سنة خمس وثلاثين وأربعمائة وقيل: في سنة أربع وثلاثين وأربعمائة.\nانظر ترجمته في: \"تاريخ بغداد\" ١١/ ١٤١، \"تذكرة الحفاظ\" ٣/ ١١٠٣ - ١١٠٨، \"سير أعلام النبلاء\" ١٧/ ٥٥٤ - ٥٦٣، \"شذرات الذهب\" ٣/ ٢٥٤.","vol":"2","page":79},{"text":"من الصحيح كما يقصد المصنف في الفقه جمع جملة من مسائله لا أنه يحصر جميع مسائله، لكنهما إِذَا كان الحديث الذي تركاه أو تركه أحدهما مع صحة إسناده في الظاهر أصلًا في بابه ولم يخرجا له نظيرًا ولا ما يقوم مقامه، فالظاهر من حالهما أنهما اطلعا فيه عَلَى علة إن كان روياه أو تركاه إيثارا لترك الإطالة، أو لأنهما رأيا أن غيره مما ذكراه يسد مسده أو لغير ذَلِكَ.","vol":"2","page":80},{"text":"<span data-type='title' id=toc-188>فصل</span>\nالذي استقر عليه الأمر وعليه الكثير أو الأكثر من العلماء أن المبتدع يحتج بحديثه إِذَا لم يكن داعية، ولا يحتج بحديثه إِذَا كان داعية.\nوفي الصحيح كثير من أحاديثهم في الأصول والشواهد فليحمل عَلَى ما إِذَا لم يكن داعية، وإن كان وقع فيه الرواية عمن هو داعية، كعبد الحميد بن عبد الرحمن الحماني فإنه كان داعية إلى الإرجاء كما قاله أبو داود (^١)، وكعمران بن حطان فإنه من دعاة الشراة (^٢) ولعله قليل في جنب الأول (^٣).\n_________\n(^١) هو: عبد الحميد بن عبد الرحمن الحماني، أبو يحيى الكوفي، والد يحيى بن عبد الحميد الحماني وعبد الرحمن لقبه بَشْمين أصله خوارزمي، وحمان من تميم.\nقال يحيى بن معين: يحيى بن عبد الحميد الحماني ثقة، وأبوه ثقة.\nوقال النسائي: ثقة، وفي موضع آخر قال: ليس بالقوي.\nروى له مسلم في مقدمة كتابه، والباقون، سوى النسائي، مات سنة اثنتين ومائتين.\nقال الحافظ في \"هدي الساري\" ص ٤١٦: كان ثقة ولكنه ضعيف العقل، روى له البخاري حديثًا واحدًا في فضائل القرآن من روايته عن بريد بن عبد الله بن أبي بردة عن أبي موسى فى قول النبي - ﷺ -: \"لقد أوتيت مزمارًا من مزامير آل داود\" وقال فى \"التقريب\" (٣٧٧١): صدوق يخطئ ورمي بالإرجاء. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٤٥ (١٦٥٣)، \"الجرح والتعديل\" ٦/ ١٦ (٧٩)، \"الكامل\" لابن عدي ٧/ ٩ (١٤٧٠)، \"تهذيب الكمال\" ١٦/ ٤٥٢ (٣٧٢٥).\n(^٢) الشراة: الخوراج. انظر: \"تهذيب اللغة\" ٢/ ١٨٦٩، \"لسان العرب\" ٤/ ٢٢٥٣.\n(^٣) هو عمران بن حطان بن ظبيان بن لوذان بن عمرو بن الحارث، وثقه العجلي، قال =","vol":"2","page":81},{"text":"<span data-type='title' id=toc-189>فصل</span>\nادعى الحاكم في \"مدخله إلى الإكليل\" أن شرط البخاري ومسلم في صحيحيهما أن لا يذكرا إلا ما رواه صحابي مشهور عن النبي - ﷺ -، له راويان ثقتان فأكثر، ثم يرويه عنه تابعي مشهور بالرواية عن الصحابة له أيضًا راويان ثقتان فأكثر، ثم يرويه عنه مِن أتباع الأتباع الحافظ المتقن المشهور عَلَى ذَلِكَ الشرط. ثم كذلك قَالَ: والأحاديث المروية بهذِه الشريطة لا يبلغ عدها عشرة آلاف حديث (^١).\nوهذا الشرط الذي ذكره عملهما يخالفه، فقد أخرجا في \"الصحيحين\" حديث عمر بن الخطاب: \"إنما الأعمال بالنيات\" ولا يصح إلا فردا كما سيأتي (^٢)، وحديث المسيب بن حزن والد سعيد بن المسيب في وفاة أبي طالب ولم يرو عنه غير ابنه سعيد (^٣)،\n_________\n= قتادة: كان عمران بن حطان لا يتهم في الحديث: قال الحافظ في \"هدي الساري\" ص ٤٣٢: لم يخرج له البخاري سوى حديث واحد. وقال في \"التقريب\" (٥١٥٢): صدوق إلا أنه كان على مذهب الخوراج، ويقال: رجع عن ذلك.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٤١٣ (٢٨٢٢)، \"الجرح والتعديل\" ٦/ ٢٩٦ (١٦٤٣)، \"تهذيب الكمال\" ٢٢/ ٣٢٢ (٤٤٨٧)، \"سير أعلام النبلاء\" ٤/ ٢١٤.\n(^١) \"المدخل إلى الإكليل\" ص ٢٩.\n(^٢) سيأتي برقم (١).\n(^٣) سيأتي برقم (١٣٦٠) كتاب: الجنائز، باب: إذا قال المشرك عند الموت: لا إله إلا الله، ورواه مسلم (٢٤) كتاب: الإيمان، باب: الدليل على صحة إسلام من حضره الموت …","vol":"2","page":82},{"text":"وأخرج مسلم حديث حميد بن هلال عن أبي رفاعة العدوي، ولم يرو عنه غير حميد (^١)، قَالَ ابن الصلاح، وتبعه النووي: وأخرج البخاري حديث الحسن البصري، عن عمرو بن تغلب: \"إني لأعطي الرجل والذي أدع أحب إليّ\" (^٢)، ولم يرو عنه غير الحسن (^٣). قُلْتُ: لا، فقد روى عنه أيضًا الحكم بن الأعرج، كما نص عليه ابن أبي حاتم (^٤).\nقالا: وأخرج أيضًا حديث قيس بن أبي حازم عن مرداس الأسلمي\n\"يذهب الصالحون الأول فالأول\" (^٥). ولم يرو عنه غير قيس (^٦).\nقُلْتُ: لا، فقد روى عنه زياد بن علاقة أيضًا، كما ذكره ابن أبي حاتم أيضًا (^٧).\n_________\n(^١) مسلم (٨٧٦) كتاب: الجمعة، باب: حديث التعليم في الخطبة.\n(^٢) سيأتي برقم (٩٢٣) كتاب: الجمعة، باب: من قال في الخطبة بعد الثناء: أما بعد.\n(^٣) \"علوم الحديث\" ص ٣٢٠، \"التقريب مع التدريب\" ٢/ ٣٨٢.\n(^٤) \"الجرح والتعديل\" ٦/ ٢٢٢ في ترجمة عمرو بن تغلب (١٢٣٥)، ونص عليه أيضًا ابن عبد البر في \"الاستيعاب\" ٣/ ٢٥١ - ٢٥٢ ترجمة عمرو (١٩٢٠).\n(^٥) سيأتي برقم (٦٤٣٤) كتاب: الرقاق، باب: ذهاب الصالحين ويقال: الذهاب المطر.\n(^٦) \"علوم الحديث\" ص ٣٢٠، \"التقريب مع التدريب\" ٢٣/ ٣٨٢.\n(^٧) قلت: هكذا ذكر المصنف هنا أن زياد بن علاقة يروي عن مرداس بن مالك الأسلمي، وذكره كذلك في \"المقنع\" ١/ ٢٦٠، وهو ما ذكره أيضًا المزي في \"تهذيب الكمال\" ٩/ ٤٩٨ في ترجمة زياد بن علاقة (٢٠٦١) فقال: روى عن مرداس الأسلمي، وكرره أيضًا في ترجمة مرداس الأسلمي من \"التهذيب\" ٢٧/ ٣٧٠ (٥٨٥٦) فقال: روى عنه: زياد بن علاقة وقيس بن أبي حازم، وذكره أيضًا الذهبي فقال في \"الكاشف\" ٢/ ٢٥١ (٥٣٥٥): مرداس بن مالك الأسلمي، عنه قيس بن أبي حازم، وزياد بن علاقة، وكذا العيني في \"عمدة القاري\" ١/ ٥ وهو وهم منهم جميعًا تتابعوا عليه. والصواب ما ذهب إليه ابن الصلاح والنووي من أن مرداس الأسلمي لم يرو عنه غير قيس بن أبي حازم، أما مرداس الذي يروي عنه =","vol":"2","page":83},{"text":"قالا: وأخرج مسلم حديث عبد الله بن الصامت عن رافع بن عمرو الغفاري (^١)، ولم يرو عنه غير عبد الله (^٢).\n_________\n= زياد بن علاقة هو مرداس بن عروة، ومما يؤكد ذلك أن المصنف عزا قوله هنا لابن أبي حاتم، والذي عند ابن أبي حاتم يؤكد ما قلناه، ففي ترجمة زياد بن علاقة من \"الجرح والتعديل\" ٣/ ٥٤٠ (٢٤٣٧) أورد ابن أبي حاتم ترجمته ولم يذكر له رواية عن مرداس الأسلمي، وفي ترجمة مرداس الأسلمي ٨/ ٣٥٠ (١٦٠٧) قال: روى عنه قيس بن أبي حازم سمعت أبي يقول ذلك، ثم أورد ترجمة مرداس بن عروة (١٦٠٨) وقال: روى عنه زياد بن علاقة سمعت أبي يقول ذلك. وأيضًا قال مسلم في \"المنفردات والوحدان\" ص ٧٥ - ٧٧: أسامة بن شريك، ومرداس بن عروة لم يرو عنهما إلا زياد بن علاقة، وقال ابن حبان في \"الثقات\" ٥/ ٤٤٩: مرداس بن عروة روى عنه زياد بن علاقة، وقال أبو نعيم في \"معرفة الصحابة\" ٥/ ٢٥٦٦ (٢٧٣٦): مرداس بن عروة يعد في الكوفيين، روى عنه زياد بن علاقة، وكذا قال ابن الأثير في \"أسد الغابة\" ٥/ ١٤٠، وقال العراقي في \"التقييد والإيضاح\" ص ٣٣٤ الصواب ما قاله ابن الصلاح، فإن الذي روى عنه زياد بن علاقة إنما هو مرداس بن عروة صحابي آخر، وقال الحافظ في \"الفتح\" ٧/ ٤٤٥: قال ابن السكن، زعم بعض أهل الحديث أن مرداس بن عروة الذي روى عنه زياد بن علاقة هو الأسلمي، قال: والصحيح أنهما اثنان. قلت: وفي هذا تعقب على المزي في قوله في ترجمة مرداس الأسلمي: روى عنه قيس بن أبي حازم وزياد بن علاقة، ووضح أن شيخ زياد غير مرداس الأسلمي. اهـ. وقال نحو هذا القول في \"الفتح\" ١١/ ٢٥١ - ٢٥٢، وقاله أيضًا في \"التهذيب\" ٤/ ٤٧، وكذا في \"الإصابة\" ٣/ ٤٠١ ترجمة مرداس الأسلمي (٧٨٩٤)، ويؤكد ما قلناه أيضًا ما رواه البخاري في \"التاريخ الكبير\" ٧/ ٤٣٥، وابن قانع في \"معجم الصحابة\" ٣/ ١١٧ - ١١٨، والطبراني ٢٠/ ٢٩٩ (٧١٠)، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٥٦٦ - ٢٥٦٧، البيهقي ٨/ ٤٣ من طريق محمد بن جابر والوليد بن أبي ثور كلاهما عن زياد بن علاقة، عن مرداس بن عروة: أن رجلًا رمى رجلًا بحجر فقتله، فأتي به النبي - ﷺ - فأقاده منه.\n(^١) مسلم (١٠٦٧) كتاب: الزكاة، باب: الخوراج شر الخلق والخليقة.\n(^٢) \"علوم الحديث\" ص ٣٢٠ - ٣٢١، \"التقريب مع التدريب\" ٢/ ٣٨٣.","vol":"2","page":84},{"text":"قُلْتُ: لا، ففي \"الغيلانيات\" من حديث سليمان بن المغيرة ثنا ابن أبي الحكم الغفاري، (حدثتني جدتي) (^١)، عن رافع بن عمرو، فذكر حديثًا (^٢).\nقالا: وأخرج حديث أبي بردة عن الأغر المزني: \"إنه ليغان عَلَى قلبي\" (^٣) ولم يرو عنه غير أبي بردة (^٤).\nقُلْتُ: لا، فقد ذكر العسكري أن ابن عمر روى عنه أيضًا (^٥). قُلْتُ: ومعاولة بن قرة أيضًا (^٦).\n_________\n(^١) في الأصل: حدثني جدي، ولعل الصواب ما أثبتناه كما في \"الغيلانيات\" ص ٢٧٣.\n(^٢) \"الغيلانيات\" ص ٢٧٣ (٧٦٩)، ورواه أيضًا أبو داود (٢٦٢٢)، وابن ماجه (٢٢٩٩) من طريق معتمر بن سليمان، عن ابن أبي الحكم الغفاري، عن جدته، عن عم أبيها رافع بن عمرو، والحديث ضعفه الألباني في \"ضعيف أبي داود\" (٤٥٣) لجهالة ابن أبي الحكم، وجدته.\n(^٣) مسلم (٢٧٠٢) كتاب: الذكر والدعاء، باب: استحباب الاستغفار والاستكثار منه.\n(^٤) \"علوم الحديث\" ص ٣٢١، ولم يذكره النووي في \"التقريب\" وإنما نقله السيوطي في \"التدريب\" ٢/ ٣٨٣ عن ابن الصلاح.\n(^٥) روى البخاري في \"الأدب المفرد\" (٩٨٤)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٣٥٧ (١١٢٨)، والطبراني ١/ ٣٠٠ (٨٧٩)، وأبو نعيم في \"معرفة الصحابة\" ١/ ٣٣٢ (١٠٤٥)، والبيهقي في \"الشعب\" ٦/ ٤٣٣ - ٤٣٤ (٨٨٨٨)، والضياء في \"المختارة\" ٤/ ٣١٥ - ٣١٦ (١٤٩٥)، والمزي ١٧/ ٢٢٨ عن ابن عمر، عن الأغرِّ المزني أنه كانت له أوسق من تمر على رجل من بني عمرو بن عوف … الحديث.\nوحسنه الألباني في \"الأدب المفرد\" (٩٨٤)، فثبت بهذا الحديث ما ذكره المصنف عن العسكري أن ابن عمر يروي عن الأغر.\n(^٦) وأما حديث معاوية بن قرة عن الأغر، فرواه البزار كما في \"كشف الأستار\" (٨٤٤)، والطبراني ١/ ٣٠٢ - ٣٠٣ (٨٩١)، وأبو نعيم في \"معرفة الصحابة\" ١/ ٣٣٣ (١٠٤٨)، والضياء في \"المختارة\" ٤/ ٣١٨ (١٤٩٩) أن رجلًا أتى رسول الله =","vol":"2","page":85},{"text":"وفي \"معرفة الصحابة\" لابن قانع (^١) قَالَ: ثابت البناني: عن الأغر، أغر مزينة (^٢). وأغرب من قول الحاكم هذا قول الميانشي في \"إيضاح ما لا يسع المحدث جهله\": شرطهما في صحيحيهما ألا يدخلا فيه إلا ما صح عندهما، وذلك ما رواه عن رسول الله - ﷺ - اثنان من الصحابة فصاعدًا، وما نقله عن كل واحد من الصحابة أربعة من التابعين فأكثر، وأن يكون عن كل واحد من التابعين أكثر من أربعة.\nوالظاهر أن شرطهما اتصال الإسناد بنقل الثقة عن الثقة من مبتداه إلى منتهاه، من غير شذوذ ولا علة (^٣).\n_________\n= - ﷺ - فقال: يا نبي الله إني أصبحت ولم أوتر، فقال: \"إنما الوتر بالليل … \" الحديث.\nقال الهيثمي في \"المجمع\" ٢/ ٢٤٦: رجاله موثقون، وإن كان في بعضهم كلام لا يضر، وحسنه الألباني في \"الصحيحة\" (١٧١٢).\n(^١) هو الإمام الحافظ البارع القاضي أبو الحسين عبد الباقي بن قانع بن مرزوق بن واثق الأموي مولاهم البغدادي، ولد سنة خمس وستين ومائتين، وكان واسع الرحلة كثير الحديث بصيرًا به، قال البرقاني: البغداديون يوثقونه، وهو عندي ضعيف، وقال الدارقطني: كان يحفظ، ولكنه يخطئ ويصر، توفي سنة إحدى وخمسين وثلاثمائة. انظر ترجمته في: \"تاريخ بغداد\" ٤/ ١٤، \"المنتظم\" ٧/ ١٤، \"سير أعلام النبلاء\" ١٥/ ٥٢٦، \"تذكرة الحفاظ\" ٣/ ٨٨٣، \"لسان الميزان\" ٣/ ٣٨٣.\n(^٢) \"معجم الصحابة\" ١/ ٥٠ - ٥١.\n(^٣) قلت: وهذا هو تعريف الحديث الصحيح كما هو مقرر في مصطلح الحديث، وهو: ما اتصل إسناده بنقل العدل الضابط عن مثله إلى منتهاه من غير شذوذ ولا علة. انظر: \"علوم الحديث\" ص ١١ - ١٢، \"المقنع\" ١/ ٤١، \"التقييد والإيضاح\" ص ٢٤.","vol":"2","page":86},{"text":"<span data-type='title' id=toc-190>فصل في معرفة الاعتبار والمتابعة والشاهد</span>\nوقد أكثر البخاري من ذكر المتابعة، فإذا روى حماد مثلًا حديثًا عن أيوب، عن ابن سيرين، عن أبي هريرة، عن النبي - ﷺ -، نظرنا هل تابعه ثقة فرواه عن أيوب؟ فإن لم نجد فثقة غير أيوب عن ابن سيرين، وإلا فثقة غير ابن سيرين عن أبي هريرة، وإلا فصحابي غير أبي هريرة، عن النبي - ﷺ -؛ فأي ذَلِكَ وُجِدَ عُلِمَ أنَّ له أصلًا يرجع إليه وإلا فلا، فهذا النظر هو الاعتبار.\nوأما المتابعة: فأن يرويه عن أيوب غير حماد، أو عن ابن سيرين غير أيوب، أو عن أبي هريرة غير ابن سيرين، أو عن النبي - ﷺ - غير أبي هريرة. فكل نوع من هذِه يسمى متابعة. وأفضلها الأولى، وهي: متابعة حماد في الرواية عن أيوب، ثمَّ ما بعده عَلَى الترتيب، وسببه أنها تقويه، والمتأخر إلى التقوية أحوج.\nوأما الشاهد: فأن يروى حديث آخر بمعناه. وتسمى المتابعة شاهدًا، ولا ينعكس، فإذا قالوا في مثل هذا: تفرد به أبو هريرة أو ابن سيرين أو أيوب أو حماد، كان مشعرًا بانتفاء وجوه المتابعات كلها فيه. ثمَّ إنه يدخل في المتابعة والاستشهاد رواية بعض الضعفاء. وفي \"الصحيح\" جماعة منهم ذكروا في المتابعات والشواهد، ولا يصلح","vol":"2","page":87},{"text":"لذلك كل ضعيف. ولهذا يقول الدارقطني وغيره: فلان يعتبر به وفلان لا يعتبر به.\nولنذكر مثالًا للمتابع والشاهد ليتضح لك ذَلِكَ: فحديث سفيان بن عيينة، عن عمرو بن دينار، عن عطاء، عن ابن عباس أنه - ﷺ - قَالَ: \"لو أخذوا إهابها فدبغوه فانتفعوا به\" (^١) ورواه ابن جريج عن عمرو عن عطاء بدون الدباغ (^٢). تابع عمرًا أسامة بن زيد فرواه عن عطاء عن ابن عباس أنه - ﷺ - قَالَ: \"ألا نزعتم جلدها فدبغتموه فانتفعتم به\" (^٣) وشاهده حديث عبد الرحمن بن وَعْلَة عن ابن عباس رفعه: \"أيما إهاب دبغ فقد طهر\" (^٤).\nثمَّ اعلم أن البخاري -﵀- قد يأتي بالمتابعة ظاهرًا، كقوله في مثل هذا: تابعه مالك عن أيوب. أي: تابع مالك حمادًا فرواه عن أيوب كرواية حماد، فالضمير في (تابعه) يعود إلى حماد، وتارة يقول: تابعه مالك ولا يزيد، فنحتاج إذًا إلى معرفة طبقات الرواة ومراتبهم، فتنبه لذلك.\n_________\n(^١) رواه مسلم (٣٦٣) كتاب: الحيض، باب: تطهير جلود الميتة.\n(^٢) رواه أحمد ١/ ٢٢٧، الدارقطني ١/ ٤٤، والبيهقي ١/ ١٦.\n(^٣) رواه االطحاوي في \"شرح معاني الآثار\" ١/ ٤٦٩، والدارقطني ١/ ٤٤، والبيهقي ١/ ١٦.\n(^٤) رواه مسلم (٣٦٦) كتاب: الحيض، باب: طهارة جلود الميتة بالدباغ، والترمذي (١٧٢٨)، وابن الجارود (٦١، ٨٧٤)، وأبو عوانة (٥٦١)، وابن حبان (١٢٨٧ - ١٢٨٨)، والبيهقي ١/ ١٦.","vol":"2","page":88},{"text":"<span data-type='title' id=toc-191>فصل في معرفة ألفاظ تتداول عَلَى الألسنة في هذا الفن</span>\nمنها: المرفوع (^١)، وهو ما أضيف إلى رسول الله - ﷺ - خاصة قولًا، أو فعلًا أو تقريرًا، متصلًا كان أو منقطعًا أو مرسلًا. وقال الخطيب: هو ما أخبر به الصحابي عن فعل النبي - ﷺ - أو قوله (^٢). فخصَّصه بالصحابة فيخرج مرسل التابعي.\nومنها: الموقوف (^٣): وهو ما أضيف إلى الصحابة كذلك، ويستعمل في غيرهم مقيدًا، فيقال: وقفه فلان عَلَى عطاء ونحوه.\nومنها: المقطوع (^٤): وهو ما أضيف إلى تابعي أو من دونه كذلك.\nومنها: المنقطع (^٥): وهو ما لم يتصل سنده عَلَى أي وجه كان انقطاعه، فإن سقط منه رجل فأكثر سمي أيضًا معضلًا بفتح الضاد.\n_________\n(^١) انظر: \"علوم الحديث\" ص ٤٥، \"المقنع\" ١/ ١١٣، \"تدريب الرواي\" ١/ ٢٢٦.\n(^٢) \"الكفاية في علم الرواية\" ص ٥٨.\n(^٣) نظر: \"علوم الحديث\" ص ٤٦، \"المقنع\" ١/ ١١٤ - ١١٥.\n(^٤) انظر: \"علوم الحديث\" ص ٤٧ - ٥١، \"المقنع\" ١/ ١١٦ - ١٢٨، \"تدريب الراوي\" ١/ ٢٤٠.\n(^٥) انظر: \"علوم الحديث\" ص ٥٦ - ٥٨، \"المقنع\" ١/ ١٤١ - ١٤٤، \"تدريب الراوي\" ١/ ٢٦٠ - ٢٦٣.","vol":"2","page":89},{"text":"ومنها: المرسل (^١): فهو عند الفقهاء وجماعة من المحدثين أنه ما انقطع سنده كالمنقطع. وقال جماعة من المحدثين أو أكثرهم: لا يسمى مرسلًا إلا ما أخبر فيه التابعي عن رسول الله - ﷺ -، وشرط بعضهم أن يكون تابعيًّا كبيرًا. ثمَّ مذهب الشافعي والمحدثين: أن المرسل لا يحتج به، وقال مالك وأبو حنيفة وأحمد وأكثر الفقهاء: يحتج به (^٢)، ومذهب الشافعي: أنه إِذَا انضم إلى المرسل ما يعضده احتج به وبان بذلك صحته، وذلك بأن يروى مسندًا، وإن كان ضعيفًا أو مرسلًا من جهة أخرى، أو يعمل به بعض الصحابة أو أكثر العلماء أو عوام أهل العلم كما قاله الشافعي في \"الرسالة\" (^٣)، أو يكون معه قول صحابي أو قياس، أو ينتشر من غير دافع، أو يعمل به أهل العصر، أو لا يوجد دلالة سواه، كما قَالَه الشافعي في الجديد -كما قَالَ الماوردى (^٤) -، أو عرف أنه لا يرسل إلا عن عدل.\nوسواء في هذا مرسل سعيد بن المسيب وغيره، وقال بعض الشافعية: مرسل سعيد حجة مطلقًا؛ لأنها فتشت فوجدت مسندة،\n_________\n(^١) انظر: \"علوم الحديث\" ص ٥١ - ٥٦، \"المقنع\" ١/ ١٢٩ - ١٤٠، \"تدريب الراوي\" ١/ ٢٤١ - ٢٥٩.\n(^٢) انظر: \"التمهيد\" ١/ ٢ - ٥، \"المجموع\" ١/ ١٠٠ - ١٠١، \"جامع التحصيل\" ص ٣٣ - ٤٩، \"أصول مذهب الإمام أحمد\" ص ٣٢٧ - ٣٤٣.\n(^٣) \"الرسالة\" ص ٤٦٢ - ٤٦٥.\n(^٤) \"الحاوي\" ٥/ ١٥٨، والماوردي هو: الإمام العلامة، أقضى القضاة، أبو الحسن، علي بن محمد بن حبيب البصري، الماوردي الشافعي، صاحب التصانيف، منها: \"الحاوي\"، تفسير القرآن المسمى \"النكت والعيون\"، \"أدب الدنيا والدين\". انظر ترجمته في: \"تاريخ بغداد\" ١٢/ ١٠٢، \"طبقات المفسرين\" للداودى ١/ ٤٢٣، \"سير أعلام النبلاء\" ١٨/ ٦٤ (٢٩)، \"شذرات الذهب\" ٣/ ٢٨٥.","vol":"2","page":90},{"text":"وليس كما قال (^١). هذا في مرسل غير الصحابي. أما مرسله -وهو روايته- ما لم يدركه أو يحضره كقول عائشة ﵂: أول ما بدئ به رسول الله - ﷺ - من الوحي الرؤيا الصالحة (^٢). فالجمهور عَلَى أنه حجة، وخالف فيه الأستاذ أبو إسحاق الإسفراييني (^٣) فقال: إنه ليس بحجة إلا أن يقول: لا أروي إلا عن صحابي؛ لأنه قد يروي عن تابعي، والصواب الأول؛ لأن روايته غالبًا عن النبي - ﷺ -، أو عن صحابي آخر، فإذا روى عن تابعي عَلَى الندور ينبه (^٤).\nوقد أفرد الخطيب جزءًا فيما رواه الصحابة عن التابعين، وزاد عددهم عَلَى العشرين.\n_________\n(^١) انظر: \"الكفاية في علم الرواية\" ص ٥٧١ - ٥٧٢، \"المجموع\" ١/ ١٠٠ - ١٠١.\n(^٢) سيأتي برقم (٣) كتاب: بدء الوحي، باب (٣).\n(^٣) هو الإمام العلامة الأوحد، الأستاذ أبو إسحاق، إبراهيم بن محمد بن إبراهيم بن مهران، الأصولي الشافعي، الملقب بركن الدين، أحد المجتهدين في عصره، وصاحب المصنفات الباهرة، بنيت له بنيسابور مدرسة مشهورة، توفي بنيسابور يوم عاشوراء من سنة ثماني عشرة وأربعمائة. انظر ترجمته في: \"وفيات الأعيان\" ١/ ٢٨، \"سير أعلام النبلاء\" ١٧/ ٣٥٣ (٢٢٠)، \"الوافي بالوفيات\" ٦/ ١٠٤، \"شذرات الذهب\" ٣/ ٢٠٩.\n(^٤) انظر: \"المجموع\" ١/ ١٠٣، \"تدريب الراوي\" ١/ ٢٥٩.","vol":"2","page":91},{"text":"<span data-type='title' id=toc-192>فصل في قواعد يكثر الحاجة إليها</span>\nوهي خمس عشرة قاعدة\nالأولى:\nإِذَا روى بعض الثقات الحديث متصلًا وبعضهم مرسلًا، أو بعضهم مرفوعًا وبعضهم موقوفًا أو وصله هو أو رفعه في وقت، وأرسله أو وقفه في وقت، فالصحيح الذي عليه الفقهاء وأهل الأصول ومحققو المحدثين أنه يحكم بالوصل والرفع؛ لأنه زيادة ثقة. وصححه الخطيب. وقيل: يحكم بالإرسال والوقف، ونقله الخطيب عن أكثر المحدثين، وقيل: يؤخذ برواية الأحفظ، وقيل: الأكبر (^١).\nالقاعدة الثانية:\nزيادة الثقة مقبولة عند الجمهور من الطوائف، وقيل: لا يقبل، وقيل: تقبل من غير من رواه ناقصًا ولا تقبل منه للتهمة. وأما إِذَا روى العدل الضابط المتقن حديثًا انفرد به فمقبول بلا خلاف. نقل الخطيب اتفاق العلماء عليه (^٢).\n_________\n(^١) \"الكفاية\" للخطيب للبغدادي ص ٥٧٨ - ٥٨٢، وانظر: \"علوم الحديث\" لابن الصلاح ص ٨٥ - ٨٨ النوع السادس عشر، \"المقنع\" ١/ ١٩١ - ٢٠٨، \"تدريب الراوي\" ١/ ٣١٠ - ٣١٥.\n(^٢) المصادر السابقة.","vol":"2","page":92},{"text":"القاعدة الثالثة:\nإِذَا قَالَ الصحابي: أمرنا بكذا، أو: نهينا عن كذا، أو: من السنة كذا، أو: أُمِر بلال أن يشفع الأذان (^١) ونحو ذَلِكَ، فكله مرفوع عَلَى الصحيح الذي عليه الجمهور من الطوائف، سواء قَالَ ذَلِكَ في حياة رسول الله - ﷺ - أو بعده، وقيل: موقوف، والصواب الأول، وهو ما نصَّ عليه أيضًا الشافعي في \"الأم\" (^٢) حيث قَالَ في باب: ما عدد كفن الميت؟ بعد ذكر ابن عباس، والضحاك: وابن عباس والضحاك بن قيس رجلان من أصحاب النبي - ﷺ -، لا يقولان السنة إلا سنة رسول الله - ﷺ -. ونقل ابن داود من أصحابنا في شرحه المختصر في كتاب الجنايات في أسنان الإبل عن الشافعي أنه كان يرى في القديم أن ذَلِكَ مرفوع من الصحابي أو التابعي، ثمَّ رجع عنه؛ لأنهم قد يطلقونه ويريدون به سنة البلد. أما إِذَا قَالَ التابعي: أمرنا بكذا. فقال الغزالي: يحتمل أن يريد: أمر النبي - ﷺ - أو أمر كل الأمة فيكون حجة. ويحتمل: أمر بعض الصحابة، لكن لا يليق بالعالم أن يطلق ذَلِكَ إلا وهو يريد من يجب طاعته (^٣).\n_________\n(^١) سيأتي برقم (٦٠٥) كتاب: الأذان، باب: الأذان مثنى مثنى.\n(^٢) \"الأم\" ١/ ٢٤٠.\n(^٣) \"المستصفى من علم الأصول\" ١/ ٢٤٩.\nوالغزالي هو الشيخ الإمام البحر، حجة الإسلام، أعجوبة الزمان، زين الدين أبو حامد محمد بن محمد بن محمد بن أحمد الطوسي الشافعي الغزالي، صاحب التصانيف، والذكاء المفرط من مصنفاته \"الإحياء\"، \" الأربعين\"، \"القسطاس \"، \"محك النظر\"، انظر ترجمته في: \"المنتظم\" ٩/ ١٦٨، \"وفيات الأعيان\" ٤/ ٢١٦، \"سير أعلام النبلاء\" ١٩/ ٣٢٢ (٢٠٤)، \"الوافي بالوفيات\" ١/ ٢٧٤، \"شذرات الذهب\" ٤/ ١٠.","vol":"2","page":93},{"text":"فروع:\nإِذَا قيل في الحديث عند ذكر الصحابي: يرفعه أو ينميه أو يبلغ به أو رواية فمرفوع بالاتفاق، وإذا قَالَ الراوي عن التابعي: يرفعه أو يبلغ به فمرفوع مرسل، وإذا قَالَ التابعي: من السنة كذا، فالصحيح أنه موقوف، وقيل: مرفوع مرسل، وإذا قَالَ الصحابي: كنا نقول أو نفعل كذا، أو كانوا يقولون أو يفعلون كذا، أو لا يرون بأسًا بكذا. إن لم يضفه إلى حياة رسول الله - ﷺ - أو عهده أو نحو ذَلِكَ فموقوف، وإن أضافه فقال: كنا أو كانوا يفعلون في حياة رسول الله - ﷺ - أو عهده أو وهو فينا أو بين أَظْهُرنا فمرفوع عَلَى الصحيح.\nوقيل: موقوف، وقيل: إن كان أمرًا يظهر غالبًا فمرفوع وإلا فموقوف (^١).\nوبه قطع الشيخ أبو إسحاق الشيرازي الشافعي (^٢).\nوقيل: مرفوع مطلقًا وهو ظاهر كلام كثيرين من المحدثين والفقهاء.\nقَالَ النووي: وهو قوي فإنه ظَاهِرُهُ (^٣).\n_________\n(^١) انظر: \"الكفاية\" ص ٥٨٥، باب: التابعي عن الصحابي يرفع الحديث وينميه ويبلغ به، \"علوم الحديث\" لابن الصلاح ص ٤٧ النوع الثامن، \"المقنع\" لابن الملقن ١/ ١١٦.\n(^٢) هو الشيخ الإمام القدوة المجتهد شيخ الإسلام، أبو إسحاق إبراهيم بن علي بن يوسف الفيروز أبادي، الشيرازي الشافعي، نزيل بغداد، قيل: لقبه جمال الدين، ولد في سنة ثلاث وتسعين وثلاثمائة، من مصنفاته: \"المهذب\"، \"التنبيه\"، \"اللمع في أصول الفقه\"، \"الملخص في أصول الفقه\". انظر ترجمته في: \"الأنساب\" ٩/ ٣٦١، \"المنتظم\" ٩/ ٧، \"وفيات الأعيان\" ١/ ٢٩، \"سير أعلام النبلاء\" ١٨/ ٤٥٢ (٢٣٧)، \"شذرات الذهب\" ٣/ ٣٤٩.\n(^٣) \"مسلم بشرح النووي\" ١/ ٣٠.","vol":"2","page":94},{"text":"وأغرب بعضهم فقال: إن كان الراوي الصديق، فمرفوع؛ لأنه لا يقول: أمرنا إلا وأمره النبي - ﷺ - بخلاف غيره من الصحابة، فإنه يحتمل غيره، حكاه ابن الأثير.\nوأما قول التابعي: كانوا يقولون أو يفعلون. فلا يدل عَلَى قول ولا عَلَى فعل جميع الأمة، فلا حجة فيه بلا خلاف، إلا أن يصرح بنقله عن أهل الإجماع. وفي ثبوت الإجماع بخبر الواحد خلاف، ذهب الأكثرون إلى أنه لا يثبت به.\nالقاعدة الرابعة:\nإِذَا خلط الثقة لاختلال ضبطه بهرم أو ذهابِ بصر ونحوه، قُبِلَ حديث من أخذ عنه قبل الاختلاط، ولا يقبل من أخذ عنه بعد الاختلاط أو شككنا في وقت أخذه، وما كان في \"الصحيحين\" من هذا فمحمول عَلَى أنه علم أنه أخذ قبل الاختلاط (^١).\nالقاعدة الخامسة:\nالإسناد المُعنعَن: وهو فلان عن فلان، قيل: إنه مرسل أو منقطع، والصحيح عند جمهور الفقهاء والأصوليين والمحدثين -وادعى جماعة الإجماع عليه- أنه متصل بشرط أن لا يكون المُعنعِن مدلسًا، وبشرط إمكان لقاء بعضهم بعضا.\nوفي اشتراط ثبوث اللقاء، قولان:\nأحدهما: يشترط، وهو مذهب علي بن المديني وأبي بكر الصيرفي الشافعي والمحققين.\n_________\n(^١) انظر: \"علوم الحديث\" لابن الصلاح ص ٣٩١ - ٣٩٨ النوع الثاني والستون.\n\"المقنع\" ٢/ ٦٦٢ - ٦٦٧، \"تدريب الراوي\" ٢/ ٥٣٠ - ٥٤٤.","vol":"2","page":95},{"text":"قَالَ النووي في \"شرح مسلم\" وغيره: وهو الأصح (^١).\nو(ثانيهما) (^٢): لا، بل يكفي الإمكان وهو مذهب مسلم بن الحجاج، وادّعى في مقدمة \"صحيحه\" الإجماع عليه (^٣).\nوفي اشتراط طول صحبته له قولان وكذا في معرفته بالرواية عنه.\nوباشتراط هذا قَالَ أبو عمرو المقري (^٤).\nوإذا قَال: ثنا الزهري أن ابن المسيب حدث بكذا. أو قَالَ ابن المسيب كذا ونحوه.\nفقال الإمام أحمد ويعقوب بن شيبة (^٥) والبرديجي (^٦) لا يلتحق ذَلِكَ\n_________\n(^١) \"مسلم بشرح النووي\" ١/ ٣٢.\n(^٢) في الأصل: (ثانيها).\n(^٣) \"صحيح مسلم\" ١/ ٢٣ - ٢٩.\n(^٤) هو الإمام الحافظ المجود المقرئ الحاذق، عالم الأندلس، أبو عمرو، عثمان بن سعيد بن عثمان بن سعيد بن عمر الأموي، القرطبي ثم الداني، ويعرف قديمًا بابن الصيرفي، صنف: \"التيسير\"، \"جامع البيان\"، ولد سنة إحدى وسبعين وثلاثمائة، وتوفي يوم نصف شوال سنة أربع وأربعين وأربعمائة. انظر ترجمته في: \"معجم الأدباء\" ١٢/ ١٢٤، \"سير أعلام النبلاء\" ١٨/ ٧٧ (٣٦)، \"تذكرة الحفاظ\" ٣/ ١١٢٠، \"شذرات الذهب\" ٣/ ٢٧٢.\n(^٥) هو يعقوب بن شيبة بن الصلت بن عصفور، الحافظ الكبير العلامة الثقة، أبو يوسف السدوسي البصري ثم البغدادي، صاحب \"المسند الكبير\" العديم النظير المعلل، الذي تمَّ من مسانيده نحو من ثلاثين مجلدًا، ولو كمل لجاء في مائة مجلد، ولد في حدود الثمانين ومائة. انظر ترجمته في: \"تاريخ بغداد\" ١٤/ ٢٨١، \"سير أعلام النبلاء\" ١٢/ ٤٧٦ (١٧٤)، \"تذكرة الحفاظ\" ٢/ ٥٧٧، \"شذرات الذهب\" ٢/ ١٤٦.\n(^٦) هو الإمام الحافظ الحجة، أبو بكر، أحمد بن هارون بن روح البرديجي البرذعي، نزيل بغداد، ولد بعد الثلاثين ومائتين، أو قبلها. انظر ترجمته في: \"تاريخ بغداد\" ٥/ ١٩٤، \"سير أعلام النبلاء\" ١٤/ ١٢٢ (٦٦)، \"تذكرة الحفاظ\" ٢/ ٧٤٦، \"الوافي بالوفيات\" ٨/ ٢٢٣.","vol":"2","page":96},{"text":"بعن، بل هو منقطع حتَّى يتبين السماع (^١) وقال الجمهور كما نقله عنهم ابن عبد البر: هو كعن فيحمل عَلَى السماع بالشرط السالف (^٢).\nالقاعدة السادسة:\nالتدليس قسمان:\nأحدهما: أن يروي عمن عاصره ما لم يسمعه منه موهمًا سماعه قائلا: قَالَ فلان أو عن فلان ونحوه، وربما لم يسقط شيخه وأسقط غيره صغيرًا أو ضعيفًا تحسينا للحديث. وهذا القسم مذموم جدًّا، ذمَّه الجمهور، ولا يغتر بجلالة من تعاطاه من كبار العلماء، فقد كان لبعضهم فيه عذر، وهو أن الحديث قَدْ يكون عنده عمن يعتقد عدالته وضبطه، وهو عند الناس أو أكثرهم مجروح، فهو يعتقد صحة الحديث في نفس الأمر لكون الراوي ثقة عنده والناس يرونه ضعيفًا، فلو ترك التدليس وصرح باسم شيخه جعل الناس الحديث ضعيفًا وفاتت سنة عَلَى المسلمين، فعدل إلى التدليس لهذِه المصلحة مع أنه لم يكذب. فإن قُلْت: فعلى هذا ينبغي أن يحتج بعنعنة المدلس؛ لأنه إن كان فيه محذوف فهو ثقة. قُلْتُ: عنه جوابان للنووي ﵀:\nأحدهما: أن هذا الاحتمال وإن كان ممكنًا فلسنا عَلَى قَطْع منه ولا ظَنّ.\nثانيهما: أنه وإن كان ثقة عنده فلا يحتج به حتَّى يسميه؛ لأنه قد يعتقده ثقة وهو مجروح للاختلاف في أسباب الجرح، ولهذا لو قَالَ:\n_________\n(^١) انظر: \"علوم الحديث\" ص ٦٢ - ٦٣، \"التقييد والإيضاح\" ص ٨٤ - ٨٥، \"تدريب الراوي\" ١/ ٢٧٠ - ٢٧٢.\n(^٢) \"التمهيد\" ١/ ٢٦.","vol":"2","page":97},{"text":"أخبرني الثقة لم يحتج به عَلَى المذهب الصحيح، ثمَّ قَالَ قوم: من عرف بهذا التدليس صار مجروحًا ولا تقبل روايته وإنْ بَيَّنَ السماع. والصحيح الذي عليه الجمهور التفصيل فيما رواه بلفظ محتمل لم يبين فيه السماع كعن وقال، فمرسل، وما بينه فيه كسمعت، وثنا، وأبنأ فمقبول محتج به.\nوفي الصحيحين وغيرهما من هذا الضرب كثير جدًّا كقتادة والأعمش والسفيانين وهشيم وغيرهم. وهذا الحكم جارٍ فيمن ثبت أنه دلس مرة واحدة. وما كان في الصحيحين وشبههما من الكتب المعتمدة التي التزم مصنفوها المحققون الصحيح عن المدلسين (بعن) محمول عَلَى أنه ثبت سماع ذَلِكَ المدلس ذَلِكَ الحديث من ذَلِكَ الشخص من جهة أخرى.\nالقسم الثاني: أن يسمي شيخه أو يكنيه أو ينسبه أو يصفه بخلاف ما يعرف به، فكراهته أخف من الأولى، وسببها توعير طريق معرفته، ورمي الوليد بن مسلم وَبقِيَّة بن الوليد بتدليس التسوية، وهو لا يختص بشيخ المدلس بل بشيخ شيخه، مثاله: أن يكون بين الأوزاعي ونافع مثلًا من ضُغف، مع أن الأوزاعي روى عن نافع فيسقط بَقِيَّةُ الضعيف، ويروي الحديث عن الأوزاعي عن نافع فتنبه لذلك (^١).\nالقاعدة السابعة:\nإِذَا قَالَ الصحابي لنفسه قولًا ولم يخالفه غيره ولم ينتشر، فليس هو إجماعًا، وهل هو حجة؟ فيه خلاف للعلماء وهو قولان للشافعي: الجديد الصحيح: أنه ليس بحجة، والقديم: أنه حجة، فإن قلنا:\n_________\n(^١) انظر: \"الكفاية\" ص ٥١٠، \"علوم الحديث\" ص ٧٣ - ٧٦، \"المقنع\" ١/ ١٥٤ - ١٩٤، \"تدريب الراوي\" ١/ ٢٧٩ - ٢٩١.","vol":"2","page":98},{"text":"حجة قدم عَلَى القياس. ولزم التابعي وغيره العمل به ولا يجوز مخالفته، وهل يخص به العموم؟ فيه وجهان، وإذا قلنا: ليس بحجة قدم القياس عليه وجاز للتابعي مخالفته (^١).\nوأما إِذَا اختلفت الصحابة فعلى الجديد: لا يقلد بعضهم ويطلب الدليل، وعلى القديم: هما دليلان تعارضا فنرجح أحدهما بكثرة العدد، فإن استويا قدم بالأئمة، فإن كان مع أقلهما عددًا إمام دون أكثرهما فهما سواء، فإن استويا في العدد والأئمة لكن في أحدهما أحد الشيخين أبي بكر وعمر ﵄ فهل يقدم أم يستويان؟ فيه وجهان لأصحابنا، هذا كله إِذَا لم ينتشر، فأما إِذَا انتشر فإن خولف فحكمه ما سبق، وإن لم يخالف ففيه خمسة أوجه لأصحابنا:\nأصحها: أنه حجة وإجماع.\nوثانيها: لا فيهما. واختاره الغزالي في \"المستصفى\" (^٢).\nوثالثها: حجة بلا إجماع.\nورابعها: إن كان حكم إمام أو حاكم فليس بحجة وإن كان فُتيا غيرهما فحجة.\nوخامسها: عكسه؛ لأن الحكم غالبًا يكون بعد مشورة ومباحثة وينتشر انتشارًا ظاهرًا بخلاف الفتيا (^٣).\n_________\n(^١) انظر: \"التلخيص\" لإمام الحرمين ٣/ ٩٧، ٤٥٠ - ٤٥١، \"مسلم بشرح النووي\" ١/ ٣١، \"الإبهاج في شرح المنهاج\" ٣/ ١٩٢، \"التمهيد\" للإسنوي ص ٤٩٩ - ٥٠٠.\n(^٢) \"المستصفى\" ١/ ٤٠٠.\n(^٣) انظر: \"التلخيص\" ٣/ ٤٥١ - ٤٥٦، \"المستصفى\" ١/ ٤٠٠ - ٤٠٤، \"مسلم بشرح النووي\" ١/ ٣١، \"التمهيد\" للإسنوى ص ٤٩٩ - ٥٠٠.","vol":"2","page":99},{"text":"ولو قَالَ التابعي قولًا ولم ينتشر وخولف فليس بحجة قطعًا، فإن لم يخالف فالصحيح الذي عليه الجمهور أنه كالصحابي، فيكون عَلَى الأوجه الخمسة، وقيل: لا يكون هذا حجة. قَالَ ابن الصباغ: والصحيح أنه إجماع. قَالَ النووي: وهو كما صحح؛ لأن التابعي في هذا كالصحابي من حيث أنه انتشر وبلغ الباقين ولم يخالفوا فكانوا مجمعين، وإجماع التابعين كإجماع الصحابة (^١)، وقال في \"شرح مسلم\": ما صححه صاحب \"الشامل\" هو الأفقه، فلا فرق في هذا بين الصحابي والتابعي (^٢).\nالقاعدة الثامنة:\nإِذَا أراد رواية الحديث بالمعنى فإن لم يكن خبيرًا بالألفاظ ومقاصدها عالمًا بما تختلف به دلالتها، لم يجز له الرواية بالمعنى بلا خلاف، بل عليه أداء اللفظ الذي سمعه فإن كان عالمًا بذلك فأقوال:\nأحدها: أنه لا يجوز أيضًا، قاله طائفة من أصحاب الحديث والفقه والأصول.\nثانيها: يجوز في غير حديث النبي - ﷺ - دون حديثه.\nثالثها: يجوز في الجميع إِذَا قطع بأنه أدى المعنى، قاله الجمهور من الطوائف، وهو الصواب الذي تقتضيه أحوال الصحابة فمن بعدهم في نقلهم القضية الواحدة بألفاظ مختلفة، وهذا الخلاف في غير المصنفات، أما فيها: فلا يجوز تغييرها. وإن كان بالمعنى فإن من\n_________\n(^١) \"المجموع\" ١/ ٩٨.\n(^٢) \"شرح مسلم للنووي\" ١/ ٣١.","vol":"2","page":100},{"text":"رخص ثَمَّ؛ إنما رخص لما في الجمود عَلَى الألفاظ من الحرج وهو منتفٍ فيها (^١).\nفرع: لو كان في أصل الرواية أو الكتاب لفظة وقعت غلطًا،\nفالصواب الذي عليه الجمهور أنه لا يغيره في الكتاب، بل يرويه عَلَى الصواب، وينبه عليه عَلَى حاشية الكتاب. وعند الرواية فيقول: كذا وقع والصواب كذا. وأحسن الإصلاح أن يكون ما جاء في رواية.\nوعن الشيخ عزالدين بن عبد السلام أنه لا يجوز روايته بواحد منهما، أما الصواب؛ فلأنه لم يسمعه من الشيخ كذلك، وأما الخطأ؛ فلأنه - ﷺ - لم يقله (^٢).\nالقاعدة التاسعة:\nإِذَا كان في سماعه عن رسول الله - ﷺ - فأراد أن يرويه ويقول عن النبي - ﷺ - أو عكسه، فالصحيح جوازه؛ لأنه لا يختلف به هنا معنى (^٣).\nالقاعدة العاشرة:\nليس له أن يزيد في نسب غير شيخه أو صفته عَلَى ما سمع من شيخه؛ لأنه يكون كاذبًا عَلَى شيخه، إلا أن يميز فيقول: حَدَّثَنِي فلان: قَالَ: ثنا فلان هو: ابن فلان أو يعني: ابن فلان. أو هو: الفلاني. وما أشبه هذا، فهذا جائز حسن قَدْ استعمله الأئمة، وهذا مما ينبغي أن يحفظ فهو كثير الاستعمال، وقد استعمل في \"الصحيح\" من هذا أشياء لا تنحصر وستمر بك إن شاء الله.\n_________\n(^١) انظر: \"الكفاية\" ص ٣٢٨، \"علوم الحديث\" ص ٢١٣، \"المقنع\" ١/ ٣٧٢.\n(^٢) انظر: \"علوم الحديث\" ص ٢٢٥، \"المقنع\" ١/ ٣٨٤.\n(^٣) قلت: وممن اختار جوازه: حماد بن سلمة، وأحمد بن حنبل، وأبو بكر الخطيب، وقال أبو عمرو بن الصلاح: لا يجوز، انظر: \"مسلم بشرح النووي\" ١/ ٣٨.","vol":"2","page":101},{"text":"القاعدة الحادية عشر:\nإِذَا قدم بعض المتن عَلَى بعض، فإن اختلفت الدلالة به لم يجز وإلا جاز عَلَى الصحيح؛ بناءً عَلَى جواز الرواية بالمعنى، ولو قدم المتن عَلَى الإسناد أو بعض الإسناد مع المتن، ثمَّ ذكر باقي الإسناد حتَّى اتصل بما بدأ به جاز وهو سماع متصل. فلو أراد من سمع هكذا أن يقدم جميع الإسناد فالصحيح جوازه، ومنعه بعضهم (^١).\nالقاعدة الثانية عشر:\nاختصار الحديث والاقتصار عَلَى بعضه، الصحيح جوازه إِذَا كان ما فصله غير مرتبط الدلالة بالباقي، بحيث لا تختلف الدلالة، مفصلة كالحديثين المستقلين. ومنعه إن لم يكن كذلك. وأما تقطيع المصنف الحديث وتفريقه في أبواب فهو إلى الجواز أقرب ومن المنع أبعد، وقد فعله مالك والبخاري وغير واحد من أئمة الحديث.\nالقاعدة الثالثة عشر:\nمعرفة الصحابي والتابعي وبها يعرف الاتصال والإرسال، فالصحابي: كل مسلم (رأى) (^٢) النبي - ﷺ - ولو ساعة وإن لم يصحبه.\nهذا هو الصحيح في حده كما أوضحته في \"المقنع في علوم الحديث\" (^٣) من ستة أقوال فيه، والتابعي: من (رأى) (^٤) الصحابي عَلَى الأصح (^٥).\n_________\n(^١) انظر: \"الكفاية\" ص ٢٧١.\n(^٢) في الأصل: رآه، والصواب ما أثبتناه.\n(^٣) \"المقنع\" ٢/ ٤٩٠ - ٥٠٥.\n(^٤) في الأصل: رآه، والصواب ما أثبتناه.\n(^٥) انظر: \"علوم الحديث\" ص ٢٩١ - ٣٠٦، \"تدريب الراوي\" ٢/ ٢٩٨ - ٣٤٩.","vol":"2","page":102},{"text":"القاعدة الرابعة عشر:\nجرت العادة بحذف قَالَ ونحوه من رجال الإسناد خطًّا، ولابد للقارئ أن يتلفظ بها وإذا كان فيه: قرئ عَلَى فلان قَالَ: أخبرك فلان أو قرئ عَلَى فلان ثنا فلان، فليقل القارئ في الأول قيل له: أخبرك فلان وفي الثاني قَالَ: ثنا فلان، وإذا تكررت كلمة (قَالَ) كقوله في \"صحيح البخاري\": (ثنا صالح قَالَ: قَالَ الشعبي) فإنهم يحذفون أحدهما خطًّّا، وعلى القارئ أن يتلفظ بها، فإن لم يتلفظ بـ (قال) في هذا كله فقد أخطأ، والظاهر صحة السماع للعلم بالمحفوظ، ويكون هذا من الحذف لدلالة الحال عليه (^١).\nالقاعدة الخامسة عشر:\nجرت العادة بالاقتصار عَلَى الرمز في حَدَّثَنَا وأخبرنا، واستمر الاصطلاح عليه من قديم الأعصار وهَلُمَّ جرَّا، بحيث لا يخفى فيكتبون من حَدَّثنَا (ثنا) وهو الثاء والنون والألف، وربما حذفوا الثاء.\nويكتبون من أخبرنا (أنا)، ولا يحسن زيادة الباء قبل النون، وإن فعله البيهقي وغيره، وقد يزاد في علامة (ثنا) دال في أوله، و(أثنا) ثاء بعد الألف، ووجدت الدال في خط الحاكم والبيهقي. وإذا كان للحديث إسنادان أو أكثر كتبوا عند الانتقال من إسناد إلى إسناد (ح) مهملة والمختار أنها مأخوذة من التحول لتحوله من إسناد إلى إسناد، وأنه يقول القارئ إِذَا انتهى إليها: ح، ويستمر في قراءة ما بعدها، وهذِه الحاء كثيرة في \"صحيح مسلم\" قليلة في \"صحيح البخاري\" فتنبه لحكمها.\n_________\n(^١) انظر: \"مسلم بشرح النووي\" ١/ ٣٦.","vol":"2","page":103},{"text":"<span data-type='title' id=toc-193>فصل مهم فى ضبط جمله من الأسماء المتكرره فيه وفي \"صحيح مسلم\" المشتبهة</span>\nفمن ذَلِكَ (أُبَيّ) كله بضم الهمزة وفتح الباء وتشديد الياء المثناة تحت، إلا آبي اللحم فإنه بهمزة ممدودة مفتوحة، ثمَّ باء مكسورة ثمَّ ياء مثناة تحت مخففة؛ لأنه كان لا يأكله، وقيل: لا يأكل ما ذبح للصنم (^١).\n(البراء) كله بتخفيف الراء إلا أبا معشر البراء، وأبا العالية البراء فبالتشديد وكله ممدود، وقيل: إن المخفف يجوز قصره، حكاه النووي (^٢). والبراء هو الذي يبري العود.\n(يزيد) كله بالمثناة تحت والزاي إلا ثلاثة:\nبُرَيْد بن عبد الله بن أبي بردة يروي غالبًا عن أبي بُردة بضم الباء الموحدة وبالراء.\nوالثاني: محمد بن عرعرة بن البِرِند بموحدة وراء مكسورتين، وقيل بفتحهما ثمَّ نون. والثالث: علي بن هاشم بن البِرِيد بموحدة مفتوحة ثمَّ راء مكسورة ثمَّ مثناة تحت\n_________\n(^١) انظر: \"مسلم بشرح النووي\" ١/ ٣٩.\n(^٢) \"تهذيب الأسماء واللغات\" للنووي ١/ ١٣٢.","vol":"2","page":104},{"text":"(يسار) كله بمثناة تحت ثم مهملة، إلا محمد بن بشار شيخهما فبموحدة ثمَّ معجمة، وفيهما سيار بن سلامة، وسيار بن أبي سيار بمهملة ثمَّ بمثناة.\n(بشر) كله بموحدة ثمَّ شين معجمة، إلا أربعة فبالضم ثمَّ مهملة: عبد الله بن بسر الصحابي، وبسر بن سعيد، وبسر بن عبيد الله الحضرمي، وبسر بن محجن، وقيل: هذا بالمعجمة كالأول.\n(بشير) كله بفتح الموحدة وكسر المعجمة إلا اثنين فبالضم وفتح الشين وهما: بُشَير بن كعب، وبُشَير بن يسار، وإلا ثالثا فبضم المثناة وفتح المهملة وهو: يُسَير بن عمرو، ويقال: أسير، ورابعًا: فبضم النون وفتح المهملة قطن بن نسير.\n(حارثة) كله بالحاء المهملة والمثلثة، إلا: جارية بن قدامة، ويزيد ابن جارية فبالجيم والمثناة، قلت: كذا اقتصر عليهما ابن الصلاح.\nوأهمل عمرو بن أبي سفيان بن أسيد بن جارية الثقفي حليف بني زهرة والأسود بن العلاء بن جارية ذكرهما الجياني، وقَالَ: الأول حديثه مخرّج في \"الصحيحين\"، الثاني في مسلم (^١).\n(جرير) كله بالجيم وراء مكررة، إلا حريز بن عثمان، وأبا حريز عبد الله بن الحسين الراوي عن عكرمة فبالحاء والزاي آخرا، ويقاربه حدير بالحاء والدال: والد عمران ووالد زياد وزيد\n(حازم) كله بالحاء المهملة، إلا أبا معاوية محمد بن خازم فبالمعجمة، كذا اقتصر عليه ابن الصلاح وتبعه النووي (^٢)، وأهملا\n_________\n(^١) \"تقييدالمهمل\" ١/ ١٦٩.\n(^٢) \"مسلم بشرح النووي\" ١/ ٤٠.","vol":"2","page":105},{"text":"بشير بن أبي خازم الإمام الواسطي أخرجا له، ومحمد بن بشير العبدي كنَّياه أبا حازم بالمهملة.\nقَالَ أبو علي الجياني: والمحفوظ أنه بالمعجمة، كذا كناه أبو أسامة في روايته عنه، قاله الدارقطني (^١).\n(حبيب) كله بفتح المهملة إلا خبيب بن عديّ، وخبيب بن عبد الرحمن، و(خبيبا) (^٢) غير منسوب عن حفص بن عاصم، وخبيبا كنية ابن الزبير فبضم المعجمة.\n(حيان) كله بالفتح والمثناة، إلا حَبان بن منقذ والد واسعبن حبان وجدّ محمد بن يحيى بن حَبان وجدّ حَبان بن واسع بن حَبان، وإلا حَبان ابن هلال منسوبًا وغير منسوب عن شعبة ووهيب وهمام وغيرهم فبالموحدة وفتح الحاء، وإلا حبان بن العرقة وحبان بن عطية وحبان ابن موسى منسوبًا وغير منسوب عن عبد الله -هو: ابن المبارك- فبكسر الحاء وبالموحدة. قلت: وكذا أحمد بن سنان بن أسد بن حبان، روى لَهُ البخاري في الحج، ومسلم في الفضائل، كما نبه عليه الجياني (^٣)، وأغفله ابن الصلاح ثم النووي.\n(خراش) كله بالخاء المعجمة، إلا والد ربعي فبالمهملة.\n(حزام) بالزاي في قريش وبالراء في الأنصار، كذا اقتصر عليه -أعني: ابن الصلاح والنووي (^٤) - وفي \"المختلف والمؤتلف\" لابن\n_________\n(^١) \"المؤتلف والمختلف\" ٢/ ٦٥٦، \"تقييد المهمل\" ١/ ٢٠٥.\n(^٢) في الأصل: (هو خبيب)، والمعنى لا يستقيم، وما أثبتناه هو الصواب إن شاء الله كما في \"مسلم بشرح النووي\" ١/ ٤٠.\n(^٣) \"تقييد المهمل\" ١/ ٢٠٠ - ٢٠١.\n(^٤) \"مسلم بشرح النووي\" ١/ ٤٠.","vol":"2","page":106},{"text":"حبيب في جذام: حرام بن جذام، وفي تميم بن مُرّ: حرام بن كعب، وفي خزاعة: حرام بن حبشية وفي عذرة حرام بن رضنّة (^١).\nوأما حزام بالزاي فجماعة في غير قريش منهم: حزام بن هشام الخزاعي، وحزام بن ربيعة شاعر، وعروة بن حزام الشاعر العدوي.\n(حُصَين) كله بضم الحاء وفتح الصاد المهملتين، إلا أبا حَصِين عثمان بن عاصم فبالفتح وكسر الصاد، وإلا أبا ساسان حضين بن المنذر فبالضم وضاد معجمة.\n(حَكِيم) كله بفتح الحاء وكسر الكاف إلا حُكَيم بن عبد الله، ورزيق ابن حُكَيم فبالضم وفتح الكاف.\n(رباح) كله بالموحدة إلا زياد بن رياح عن أبي هريرة في أشراط الساعة فبالمثناة عند الأكثرين.\nوقال البخاري: بالوجهين، بالمثناة وبالموحدة.\nقُلْتُ: وفيهما أيضًا عَلَى ما ذكره أبو علي الجياني محمد بن أبي بكر ابن عوف بن رياح الثقفي سمع أنسًا وعنه مالك رويا له، ورياح بن عَبِيدة من ولد عمر بن عبد الوهاب الرياحي روى لَهُ مسلم، ورياح في نسب عمر بن الخطاب، وقيل: بالموحدة (^٢).\n(زُبيد) بضم الزاي: هو ابن الحارث ليس فيهما غيره. وأما زُييد بن الصلت فبعد الزاي ياء مثناة مكررة وهو في \"الموطأ\" (^٣).\n(الزُبير) بضم الزاي، إلا عبد الرحمن بن الزَبير -الذي تزوج امرأة\n_________\n(^١) ذكره الدارقطني في \"المؤتلف والمختلف\" ٢/ ٥٧٤.\n(^٢) \"تقييد المهمل\" ١/ ٢٦٢.\n(^٣) كما في ص ٥١، ٥٥ من رواية يحيى.","vol":"2","page":107},{"text":"رفاعة -فبالفتح وكسر الباء.\n(زياد) كله بالياء، إلا أبا الزناد فبالنون.\n(سالم) كله بالألف، ويقاربه سلم بن زَرير بفتح الزاي، وسلم بن قتيبة، وسلم بن أبي الذيال، وسلم بن عبد الرحمن بحذفها\n(سُليم) كله بالضم، إلا ابن حبان فبالفتح\n(شريح) كله بالمعجمة والحاء، إلا ابن يونس وابن نعمان وأحمد بن أبي سريج فبالمهملة والجيم.\n(سلَمة) بفتح اللام، إلا عمر بن سلِمة إمام قومه، وبني سلِمة القبيلة من الأنصار فبكسرها، وفي عبد الخالق بن سلمة الوجهان.\n(سليمان) كله بالياء، إلا سلمان الفارسي، وابن عامر، والأغر، وعبد الرحمن بن سالم فبفتحها، وأبي حازم الأشجعي وأبي رجاء مولى ابن قدامة كل منهما اسمه سلمان بغير ياء ولكن ذكرا بالكنية.\n(سلّام) كله بالتشديد، إلا عبد الله بن سلام الصحابي، ومحمد بن سلام شيخ البخاري فبالتخفيف، وشدد جماعة شيخ البخاري. وادّعى صاحب \"المطالع\" أن الأكثر عليه وأخطأ، نعم المشدد محمد بن سلام بن السكن البيكندي الصغير وهو من أقرانه، وفي غير الصحيحين جماعة بالتخفيف أيضا.\n(شيبان) كله بالشين المعجمة ثمَّ مثناة تحت ثمَّ موحدة، ويقاربه سنان بن أبي سنان، وابن ربيعة، وأحمد بن سنان، وسنان بن سلمة، وأم سنان، وأبو سنان ضرار بن مرة بالمهملة والنون.\n(عَبّاد) كله بالفتح والتشديد، إلا قيس بن عُباد فبالضم والتخفيف.\n(عُبادة) كله بالضم، إلا محمد بن عَبادة شيخ البخاري فبالفتح.","vol":"2","page":108},{"text":"(عَبْدة) كله بإسكان الباء إلا عامر بن عبدة وبَجَالة بن عبدة ففيهما الفتح والإسكان، والفتح أشهر. وعند بعض رواة مسلم عامر بن عبد بلا هاء ولا يصح.\n(عُبيد) كله بضم العين.\n(عُبيدة) كله بالضم، إلا السلماني، وابن سفيان، وابن حميد، وعامر بن عَبيدة فبالفتح. قلت: وإلا عامر بن عَبيدة قاضي البصرة، ذكره البخاري في كتاب الأحكام كما نبه عليه الجياني (^١) وأهمله ابن الصلاح ثم النووي.\n(عَقيل) كله بالفتح، إلا عُقيل بن خالد الأيلي، ويأتي كثيرًا عن الزهري غير منسوب، وإلا يحيى بن عُقيل، وبني عُقيل للقبيلة فبالضم.\n(عُمارة) كله بضم العين.\n(واقد) كله بالقاف.\n(يَسرة) بفتح المثناة تحت المهملة واحد، وهو يسرة بن صفوان شيخ البخاري، وأما بسرة بنت صفوان فليست في الصحيحين.\nالأنساب:\n(الأَيَلي) كله بفتح الهمزة والمثناة، ولا يرد شيبان بن فروخ الأُبلي بضم الهمزة والموحدة شيخ مسلم، لأنه لم يقع في \"صحيح مسلم\" منسوبًا، قلت: والأيلي نسبة إلى أيلة: قرية من قرى مصر (^٢)، والأبلي بالباء نسبة إلى قرية من قرى البصرة (^٣).\n_________\n(^١) \"تقييد المهمل\" ٢/ ٣٤٣.\n(^٢) انظر: \"معجم ما استعجم\" ١/ ٩٨.\n(^٣) انظر: \"معجم ما استعجم\" ١/ ٢١٦.","vol":"2","page":109},{"text":"(البصري) كله بالموحدة مفتوحة ومكسورة نسبة إلى البصرة مثلثة الباء، إلا مالك بن أوس بن الحدثان النصري، وعبد الواحد النصري، وسالمًا مولى النصريين فبالنون.\n(البزاز) بزايين محمد بن الصباح وغيره، إلا خلف بن هشام البزار، والحسن بن الصباح فآخرهما راء.\nقلت: وإلا يحيى بن محمد بن السكن بن حبيب، وبشر بن ثابت فبالراء أيضا، والأول حدّث عنه البخاري في صدقة الفطر والدعوات، والثانى استشهد به فى صلاة الجمعة نبه على ذلك الجياني (^١)، وأهمله ابن الصلاح، ثم النووي.\n(الثوري) كله بالمثلثة، إلا أبا يعلى محمد بن الصلت التوزي فبالمثناة فوق وتشديد الواو المفتوحة وبالزاي، ذكره البخاري في كتاب الردة (^٢).\n(الجُرَيري) بضم الجيم وفتح الراء، إلا يحيى بن بشر الحريري -شيخهما عَلَى ما ذكره ابن الصلاح، ولم يعلِّم له المزي إلا علامة مسلم فقط- فبالحاء المفتوحة (^٣)، وعدّ ابن الصلاح من الأول ثلاثة، ثمَّ قَالَ: وهذا ما فيهما بالجيم المضمومة، وأهمل رابعًا وهو عباس بن فروخ روى لَهُ مسلم في الاستسقاء، وخامسًا وهو أبان بن تغلب روى لَهُ مسلم أيضًا (^٤).\n_________\n(^١) \"تقييد المهمل\" ١/ ١٢٨ - ١٢٩.\n(^٢) سيأتي برقم (٦٨٠٣) كتاب: الحدود، باب: لم يحسم النبي - ﷺ - المحاربين من أهل الردة حتى هلكوا.\n(^٣) \"تهذيب الكمال\" ٣١/ ٢٤٢ - ٢٤٣ (٦٧٩٤).\n(^٤) مسلم (٩١) كتاب: الإيمان، باب: تحريم الكبر وبيانه.","vol":"2","page":110},{"text":"(الحارثي) كله بالحاء والمثلثة، ويقاربه سعد الجاريُّ بالجيم وبعد الراء ياء مشددة نسبة إلى الجار مرفأ السفن ساحل المدينة (^١).\n(الحزامي) كله بالحاء والزاي، وقوله في \"صحيح مسلم\" في حديث أبي اليسر: كان لي عَلَى فلان الحرامي (^٢)، قيل: بالزاي وبالراء، وقيل: الجذامي بالجيم والذال المعجمة.\nوالحرامي بالحاء والراء المهملتين في الصحيحين جماعة منهم جابر ابن عبد الله.\n(السلمي) في الأنصار بفتح اللام وحكي كسرها وفي بني سليم بضمها وفتح اللام.\n(الهمْداني) كله بإسكان الميم ودال مهملة. كذا اقتصر عليه ابن الصلاح، ثم النووي، وقَالَ الجياني: أبو أحمد المرار بن حمويه الهمذاني -بفتح الميم وذال معجمة- يقال: إن البخاري حدّث عنه في الشروط (^٣) فهذِه ألفاظ وجيزه نافعة جدًّا في المؤتلف والمختلف.\nوأما المفردات فلا تنحصر، وستمر بك -إن شاء الله تعالى- واضحة محققة.\n_________\n(^١) انظر: \"معجم ما استعجم\" ١/ ٣٥٥.\n(^٢) مسلم (٣٠٠٦) كتاب: الزهد والرقائق، باب: حديث جابر الطويل وقصة أبي اليسر.\n(^٣) \"تقييد المهمل\" ٢/ ٤٨٨.","vol":"2","page":111},{"text":"<span data-type='title' id=toc-194>فصل</span>\nعن أبي علي سعيد بن عثمان بن السكن البصري: كل ما في البخاري أنا محمد، أنا عبد الله فهو ابن مقاتل المروزي عن ابن المبارك، وما كان أنا محمد عن أهل العراق كأبي معاوية وعبدة ويزيد بن هارون والفزاري فهو ابن سلام البيكندي، وما كان فيه عبد الله غير منسوب فهو عبد الله بن محمد الجعفي المسندي مولى محمد بن إسماعيل البخاري، وما كان أنا يحيى غير منسوب فهو ابن موسى البلخي وإسحاق غير منسوب فهو ابن راهويه.\nوهذا أخر ما يسره الله تعالى من هذِه الفصول، ونشرع الآن في المهم المقصود أعان الله على إكماله، ونفع به وهو حسبي ونعم الوكيل (^١).\n_________\n(^١) آخر الجزء الأول من تجزئة المصنف.","vol":"2","page":112},{"text":"١\n\nكتاب بدء الوحى","vol":"2","page":113},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-195>١ - كتاب بدء الوحى</span>\n﴿رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾ [البقرة: ٢٠١]\nقال الإمام أبو عبد الله البخاري ﵀:\n\n<span data-type='title' id=toc-196>١ - باب (^١) كيف كان بدء الوحى\nإِلَى رَسُولِ اللِّه - ﷺ </span>-\nوَقَوْلُ اللهِ جَلَّ ذِكْرُهُ: ﴿إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ)﴾ [النساء: ١٦٢]\nالكلام على هذِه الترجمة من وجوه:\nأحدها:\nقوله: (باب) يجوز رفعه بلا تنوين على الإضافة، وهو خبر مبتدأ\n_________\n(^١) ورد بهامش (ف): بلغ ثانيًا له مؤلفه.","vol":"2","page":115},{"text":"محذوف، أي: هذا باب، ويجوز تنوينه، وهما جاريان في نظائره أيضًا، ووقع في بعض نسخ البخاري بغير ذكر باب (^١) وهي سماع أبي العز الحراني.\nثانيها:\n(بَدْءُ) يجوز فيه الهمز من الابتداء، وتركه من الظهور مع سكون الدال، والأول أرجح، وقال القاضي عياض: بدأ (^٢) بالهمز مع سكون الدال من الابتداء وبغير همز مع ضم الدال، وتشديد الواو من الظهور (^٣).\nقال أهل اللغة: بدأت الشيء بداءً: ابتدأت به، وبدا الشيء -بلا همز- بدوًّا -بتشديد الواو- كقعد قعودًا، أي: ظهر. فالمعنى على الأول: كيف كان ابتداؤه، وعلى الثاني: كيف كان ظهوره.\nقال بعضهم فيما حكاه القاضي: الهمز أحسن؛ لأنه يجمع المعنيين، والأحاديث المذكورة في الباب تدل عليه؛ لأنه بيَّن فيه كيف يأتيه المَلَكُ ويظهر له، وكيف كان ابتداء أمره أول ما ابتدئ به (^٤). وقيل: الظهور أحسن؛ لأنه أعم.\nثالثها:\nقوله: (وَقَوْلُ اللهِ) هو مجرور ومرفوع معطوف على (كيف) قاله النووي في \"تلخيصه\"، وعبارة القاضي: يجوز الرفع على الابتداء، والكسر عطفًا على (كيف) وهي في موضع خفض، كأنه قال: باب\n_________\n(^١) كما في نسختي ابن عساكر وأبي الوقت، انظر: \"صحيح البخاري\" ١/ ٦ الطبعة السلطانية.\n(^٢) في (ف): دوي، والصواب ما أثبتناه كما في \"مشارق الأنوار\" ١/ ٧٩ - ٨٠.\n(^٣) \"مشارق الأنوار\" ١/ ٨٠.\n(^٤) \"مشارق الأنوار\" ١/ ٨٠.","vol":"2","page":116},{"text":"كيف كذا، وباب معنى قول الله، أو الحجة بقول الله، قال: ولا يصح أن يحمل على الكيفية لقول الله تعالى، إذ لا يكيف كلام الله.\nرابعها:\nالوحي أصله الإعلام في خفاءٍ وسرعة ومنه: الوحاء الوحاء (^١) وهي في عرف الشرع إعلام الله تعالى أنبياءه ما شاء من أحكامه، فكل ما دلت عليه من كتاب أو رسالة أو إشارة بشيء فهو وحي، ومن الوحي الرؤيا والإلهام، وأوحى أفصح من وحى، وبه جاء القرآن، والثانية أسدية كما قاله الفرَّاء، وقال القزاز في \"جامعه\": هو من الله إلهام، ومن الناس إشارة، وستعرف في أول الحديث الثاني إن شاء الله تعالى أقسامه.\nوالوحي بمعنى الأمر في قوله تعالى ﴿وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ﴾ [المائدة: ١١١]، وبمعنى الإلهام في قوله تعالى: ﴿وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى﴾ [القصص: ٧]، وبمعنى التسخير في قوله: ﴿وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ﴾ [النحل: ٦٨]، وبمعنى الإشارة في قوله: ﴿فَأَوْحَى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا﴾ [مريم: ١١].\nخامسها:\nقال أبو إسحاق الزجاج وغيره: هذِه الآية جواب لما تقدم من قوله تعالى: ﴿يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ﴾ [النساء: ١٥٣] الآية، فأَعْلم الله تعالى أن أمره كأمر النبيين من قبله يوحى إليه كما يوحى إليهم، وقيل: المعنى: أوحى الله تعالى إلى محمد - ﷺ - وحي رسالة كما أوحى إلى الأنبياء، لا وحي إلهام.\n_________\n(^١) الوحاء: السرعة، ووَحَى يحي وَحاء إذا أسرع وعجل، والوحاء الوحاء: الإسراع. انظر: \"الفائق\" ٢/ ٢٩٩، \"الصحاح\" ٦/ ٢٥٢٠، \"تاج العروس\" ١/ ٨٦٤١ مادة: (وحى).","vol":"2","page":117},{"text":"سادسها:\nذكر البخاري ﵀ هذِه الآية في أول كتابه تبركًا ولمناسبتها لما ترجم له، وقد أسلفنا فيما مضى أنه يستدل للترجمة بما وقع له من قرآن وسنة مسندة وغيرهما، وأراد أن الوحى سنة الله تعالى في أنبيائه.\nسابعها:\nبدأ البخاري ﵀ بالوحي، ومالك في \"الموطأ\" بوقوت الصلاة، ومنهم من بدأ بالإيمان، ومنهم من بدأ بالوضوء، ومنهم من بدأ بالطهارة، ومنهم من بدأ بالاستنجاء، ولكلٍّ وجه، والله الموفق.\nثامنها:\n(نوح) أعجمي، والمشهور صرفه، ويجوز تركه.\n\n١ - حَدَّثَنَا الحُمَيْدِيُّ عَبْدُ اللهِ بْنُ الزُّبَيْرِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا يحيى بْنُ سَعِيدِ الأنصَارِيُّ قَالَ: أَخْبَرَنِي مُحَمَّدُ بن إِبْرَاهِيمَ التَّيْمِيُّ، أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصِ اللَّيْثِيَّ يَقُولُ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ - عَلَى الِمنْبَرِ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّمَا الأَعْمَالُ بالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ\". [٥٤، ٢٥٢٩، ٣٨٩٨، ٥٠٧٠، ٦٦٨٩، ٦٩٥٣ مسلم ١٩٠٧ - فتح ١/ ٩].\nقال البخاري ﵀:\nثَنَا الحُمَيْدِيُّ، ثَنَا سُفْيَانُ، ثَنَا يَحْيَى بْنُ سَعِيدٍ الأَنْصَارِيُّ، قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِى، أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصٍ اللَّيْثِيَّ يَقُولُ: سَمِعْت عُمَرَ بْنَ الخَطَّابِ - ﵁ - عَلَى المِنْبَرِ يقول: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ\".","vol":"2","page":118},{"text":"هذا حديث حفيل جليل، وقبل الخوض في الكلام عليه ننبه على خمسة أمور مهمة:\nأولها: وجه تعلق هذا الحديث بالآية أن الله تعالى أوحى إلى نبينا وإلى جميع الأنبياء أن الأعمال بالنيات، والحجة لَهُ قوله تعالى: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ [البينة: ٥]، وقوله تعالى: ﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ﴾ [الشورى: ١٣]، والإخلاص: النية، قَالَ أبو العالية: وصاهم بالإخلاص في عبادته.\nوقال مجاهد: أوصيناك به والأنبياء دينًا واحدًا (^١)، والمعنى: شرع لكم من الدين دينَ نوح ومحمد ومَن بينهما من الأنبياء، ثمَّ فسر المشروع المشترك بينهم، فقال: ﴿أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ﴾ [الشورى: ١٣].\nثانيها: إن قُلْتَ: ما وجه تعلق هذا الحديث أيضًا بالترجمة والتبويب؟ قُلْتُ: عنه أوجه:\nأحدها: أنه -﵇- خطب بهذا الحديث لما قدم المدينة حين وصل إلى دار الهجرة، وذلك كان بدء ظهوره ونصره واستعلائه (^٢)، فالأول: مبدأ\n_________\n(^١) رواه الطبري ١١/ ١٣٤ - ١٣٥ (٣٠٦٣٣).\n(^٢) قال الحافظ في \"الفتح\" ١/ ١٠: وهذا وجه حسن إلا إنني لم أر ما ذكره من كونه\n- ﷺ - خطب به -أول ما هاجر- منقولا، وقد وقع في باب ترك الحيل بلفظ:\nسمعت رسول الله - ﷺ - يقول: \"يا أيها الناس، إنما الأعمال بالنية\" الحديث، ففي\nهذا إيماء إلى أنه كان في حال الخطبة، أما كونه كان في ابتداء قدومه إلى المدينة فلم أر ما يدل عليه، ولعل قائله استند إلى ما روي في قصة مهاجر أم قيس، قال ابن دقيق العيد: نقلوا أن رجلا هاجر من مكة إلى المدينة لا يريد بذلك فضيلة الهجرة، وإنما هاجر ليتزوج امرأة تسمى أم قيس، فلهذا خص في الحديث ذكر المرأة دون سائر ماينوى به، انتهى.\nوهذا لو صح لم يستلزم البداءة بذكره أول الهجرة النبوية، وقصة مهاجر أم قيس =","vol":"2","page":119},{"text":"النبوة والرسالة والاصطفاء وهو قوله: باب بدء الوحي، والثاني: بدء النصر والظهور، ويؤيده أن المشركين كانوا يؤذون المؤمنين بمكة، فشكوا إلى النبي - ﷺ -، وسألوه أن يغتالوا مَنْ مكَّنَهُم منهم ويغدروا به، فنزلت: ﴿إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ﴾ (^١) [الحج: ٣٨]، فنهوا عن ذَلِكَ، وأمروا بالصبر إلى أن هاجر النبي - ﷺ - فنزلت ﴿أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا﴾ [الحج: ٣٩] الآية فأباح الله قتالهم، فكان إباحة القتال مع الهجرة التي هي سبب النصر والغلبة وظهور الإسلام.\nثانيها: أنه لما كان الحديث مشتملًا عَلَى الهجرة وكانت مقدمة النبوة في حقه - ﷺ - هجرته إلى الله تعالى، وإلى الخلو بمناجاته في غار حراء، فهجرته إليه كانت ابتداء فضله باصطفائه ونزول الوحي إليه مع التأييد الإلهي والتوفيق الرباني.\nثالثها: أنه إنما أتى به عَلَى قصد الخطبة والترجمة للكتاب -كما سيأتي-.\nفإن قُلْتَ: لِمَ لَمْ يبتدئ في أول \"صحيحه\" بالحمد، وهو أمر مُهم،\n_________\n= رواها سعيد بن منصور قال: أخبرنا أبو معاوية عن الأعمش عن شقيق عن عبد الله هو ابن مسعود قال: من هاجر يبتغي شيئا فإنما له ذلك، هاجر رجل ليتزوج امرأة يقال لها: أم قيس فكان يقال له مهاجر أم قيس، ورواه الطبراني من طريق أخرى عن الأعمش بلفظ: كان فينا رجل خطب امرأة يقال لها: أم قيس فأبت أن تتزوجه حتى يهاجر فهاجر فتزوجها، فكنا نسميه مهاجر أم قيس. وهذا إسناد صحيح على شرط الشيخين، لكن ليس فيه أن حديث الأعمال سيق بسبب ذلك، ولم أر في شيء من الطرق ما يقتضي التصريح بذلك. اهـ.\n(^١) قراءة متواترة قرأ بها أبو عمرو ويعقوب وابن كثير. انظر: \"حجة القراءات\" ص ٤٧٧، و\"الكوكب الدري\" ص ٤٩٩.","vol":"2","page":120},{"text":"لَهُ بال عظيم، وقد صحَّ من حديث أبي هريرة لكنه - ﵁ - عبد الله أو عبد الرحمن بن صخر أمير المدينة النبوية على ساكنها أفضل الصلاة والسلام- أن رسول الله - ﷺ - قَالَ: \"كل كلام لا يبدأ فيه بحمد الله فهو أجذم\" رواه أبو داود والنسائي في \"سننهما\" (^١)، كذلك وابن ماجه في \"سننه\" بلفظ: \"كل أمر ذي بال لا يبدأ فيه بالحمد أقطع\" (^٢).\nورواه الحافظ عبد القادر الرهاوي (^٣) فى \"أربعينه\" بلفظ: \"بذكر الله وببسم الله الرحمن الرحيم\" (^٤).\n_________\n(^١) أبو داود (٤٨٤٠)، والنسائي في \"الكبرى\" ٦/ ١٢٧ - ١٢٨ (١٠٣٢٨)، من طريق الوليد عن الأوزاعي، عن قرة، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعًا به، لكن في النسائي بلفظ: أقطع.\n(^٢) ابن ماجه (١٨٩٤) من طريق عبيد الله بن موسى، عن الأوزاعي، عن قرة، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعًا به. ومن هذا الطريق رواه أيضًا ابن الأعرابي في \"معجمه\" (٣٦٢)، والبيهقي في \"الدعوات الكبير\" (١) بزيادة: \"فهو\". أي: فهو أقطع.\n(^٣) هو الإمام أبو محمد عبد القادر بن عبد الله الرهاوي الحنبلي، ولد سنة ٥٣٦ هـ بالرها، ونشأ بالموصل، وتوفي سنة ٦١٢ هـ. قال الذهبي: عمل \"الأربعين المتباينة الإسناد والبلدان\" فدل على حفظه ونبله، وله فيها أوهام. انظر في ترجمته: \"معجم البلدان\" ٣/ ١٠٦، \"البداية والنهاية\" ١٣/ ٨٢، \"سير أعلام النبلاء\"، ٢٢/ ٧١ - ٧٥، \"تاريخ الإسلام\" ٤٤/ ١٠٨ - ١١٠.\n(^٤) رواه من طريقه السبكي في \"طبقات الشافعية الكبرى\" ١/ ١٢ ولفظه: \"كل أمر ذي بال لا يبدأ فيه ببسم الله الرحمن الرحيم فهو أقطع\" وفيه أحمد بن محمد بن عمران، قال الخطيب: كان يضعف في روايته، ويطعن عليه في مذهبه، وسئل الأزهري عنه فقال: ليس بشيء. اهـ. وقال العتيقي: كان يرمى بالتشيع، وكانت له أصول حسان. اهـ. وقال الذهبي: شيعي. انظر: \"تاريخ بغداد\" ٥/ ٧٧، \"سير أعلام النبلاء\" ١٦/ ٥٥٦، \"ميزان الاعتدال\" ١/ ١٤٧. والحديث ضعفه الألباني في \"إرواء الغليل\" ١/ ٢٩ (١).","vol":"2","page":121},{"text":"ورواه أبو عوانة وأبو حاتم ابن حبان في صحيحيهما (^١).\nقَالَ ابن الصلاح: ورجاله رجال الصحيحين سوى قرة بن الرحمن، فإنه ممن انفرد مسلم عن البخاري بالتخريج له (^٢). قَالَ: حديث حسن (^٣).\nقُلْتُ: بل صحيح كما أسلفناه عن ذينك الإمامين (^٤)، وقد تابع سعيدُ\n_________\n(^١) أبو عوانة كما في \"الإتحاف\" ١٦/ ٧٢ (٢٠٤٠٤)، وابن حبان (١) من طريق عبد الحميد بن أبي العشرين، عن الأوزاعي، عن قرة به، بلفظ: \"كل أمر ذي بال لا يبدأ فيه بحمد الله فهو أقطع\".\nقلت: ورواه أيضًا الخليلي في \"الإرشاد\" ١/ ٤٤٨ (١١٨) بسنده ومتنه، وأحمد ٢/ ٢٥٩ من طريق ابن المبارك عن الأوزاعي عن قرة به، بلفظ: \"كل كلام أو أمر ذي بال لا يفتح بذكر الله، فهو أبتر\" أو قال: \"أقطع\". والدارقطني ١/ ٢٢٩ من طريق موسى بن أعين عن الأوزاعي، عن قرة به، بلفظ: \"كل أمر ذي بال لا يبدأ فيه بذكر الله أقطع\"، والبيهقي ٣/ ٢٠٨ - ٢٠٩ من طريق أبي المغيرة، عن الأوزاعي عن قرة به، بلفظ: \"كل أمر ذي بال لا يبدأ فيه بالحمد لله أقطع\".\nوالحديث مداره على قرة بن عبد الرحمن، وهو متكلم فيه، قال أحمد: منكر الحديث جدًّا، وقال ابن معين: ضعيف الحديث، وقال أبو زرعة: الأحاديث التي يرويها مناكير. وقال أبو حاتم والنسائي: ليس بقوي. انظر: \"الجرح والتعديل\" ٧/ ١٣١ - ١٣٢ (٧٥١)، \"تهذيب الكمال\" ٢٣/ ٥٨١ - ٥٨٣. وفيه علة أخرى وهي اضطرابه في متن الحديث، قال الألباني: فهو تارة يقول: \"أقطع\"، وتارة: \"أبتر\"، وتارة: \"أجذم\"، وتارة: يذكر الحمد، وأخرى يقول: \"بذكر الله\". اهـ. ومن ثمَّ فقد حكم عليه بالضعف. \"إرواء الغليل\" ١/ ٣١ - ٣٢.\n(^٢) قال تاج الدين السبكي في \"طبقاته\" ١/ ٩: وأنا أقول: لم يخرج له مسلم إلا في الشواهد مقرونًا بغيره، وليس لها حكم الأصول. اهـ.\n(^٣) وممن حكم عليه أيضًا بالحسن النووي في \"شرح مسلم\" ١/ ١٤٣، والمصنف في \"البدر المنير\" ٧/ ٥٢٨، والعجلوني في \"كشف الخفاء\" ٢/ ١١٩ (١٩٦٤).\n(^٤) وممن حكم بصحة هذا الحديث مع الكلام على طرقه وألفاظه ومحاولة التوفيق بينها مستفيضًا تاج الدين السبكي في \"طبقات الشافعية الكبرى\" ١/ ٥ - ٢٤.","vol":"2","page":122},{"text":"ابنُ عبد العزيز قرةَ، كما أخرجه النسائي (^١) فلم ينفرد به إذًا، فلا يلتفت إلى تضعيف ابن الصباغ (^٢) -من أصحابنا- في \"شامله\" ولا إلى القاضي الحسين (^٣)؛ حيث نقل ذَلِكَ عن الأصحاب، ولا إلى كونه روي مرة\n_________\n(^١) \"السنن الكبرى\" ٦/ ١٢٧ (١٠٣٢٩) مرفوعًا، وقال النووي في \"شرح مسلم\" ١/ ٤٣: إسنادها جيد. اهـ.\nقلت: وتابعه أيضًا يونس بن يزيد كما رواه الخليلي في \"الإرشاد\" ١/ ٤٤٩ من طريق إسماعيل بن أبي زياد الشامي عن يونس بن يزيد عن الزهري عن أبي سلمة عن أبي هريرة بلفظ: \"كل أمر لم يُبْدأ فيه بحمد الله، والصلاة على فهو أقطع، أبتر، ممحوق من كل بركه\".\nقال الخليلي: إسماعيل بن أبي زياد شيخ ضعيف. اهـ، وقال أيضًا: ولا يعتمد على رواية إسماعيل عن يونس. اهـ.\nوقال الرهاوي كما في \"فيض القدير\" ٥/ ١٩: غريب، تفرد بذكر الصلاة فيه إسماعيل بن أبي زياد وهو ضعيف جدًّا لا يعتبر بروايته ولا بزيادته. اهـ.\nوقال السبكي في \"طبقاته\" ١/ ٤: حديث غير ثابت. اهـ.\n(^٢) الإمام، العلامة، شيخ الشافعية، أبو نصر، عبد السيد بن محمد بن عبد الواحد بن أحمد بن جعفر البغدادي الفقيه المعروف بابن الصباغ، مصنف كتاب \"الشامل\" وكتاب \"الكامل\" وكتاب \"تذكرة العالم والطريق السالم\"، ولد سنة ٤٠٠ هـ، قال ابن خلكان كان تقيًّا صالحًا. توفي ٤٧٧ هـ.\nانظر ترجمته في: \"المنتظم\" ٩/ ١٢ - ١٣، \"الكامل\" ٣/ ١٤١، \"تهذيب الأسماء واللغات\" ٢/ ٢٩٩ (٥٧٠)، \"وفيات الأعيان\" ٣/ ٢١٧، ٢١٨ (٣٩٩)، \"سير أعلام النبلاء\" ١٨/ ٤٦٤، ٤٦٥ (٢٣٨)، \"شذرات الذهب\" ٣/ ٣٥٥.\n(^٣) القاضي حسين بن محمد بن أحمد، العلامة شيخ الشافعية بخراسان، أبو علي المروزي ويقال أيضًا: المروروذي الشافعى حدث عن أبي نعيم سبط الحافظ أبي عوانة، وحدث عنه عبد الرزاق المنيعي، ومحيي السنة البغوي، وجماعة، له \"التعليقة الكبرى\"، و\"الفتاوى\" وغير ذلك وكان من أوعية العلم مات ٤٦٢ هـ.\nانظر ترجمته في: \"تهذيب الأسماء واللغات\" ١/ ١٦٤، \"وفيات الأعيان\" ٢/ ١٣٤، ١٣٥ (١٨٣)، \"سير أعلام النبلاء\" ١٨/ ٢٦٠، ٢٦١، (١٣١)، \"كشف الظنون\" ١/ ٤٢٤، \"شذارت الذهب\" ٣/ ٣١٠.","vol":"2","page":123},{"text":"مرسلًا (^١)؛ لأن الحكم للاتصال عند الجمهور؛ لأنها زيادة من ثقة فقبلت (^٢).\nقُلْتُ: عنه سبعة أجوبة:\nأحدها: أن هذا الحديث ليس على شرطه في قرة السالف.\nثانيها: على تقدير تسليم صحته على شرطه أن المراد بالحمد الذكر لأمرين:\nأحدهما: أنه قَدْ روي \"بذِكْر الله\" بدل \"حمد الله\" كما سلف.\nثانيهما: تعذر استعماله؛ لأن التحميد إنْ قُدّم عَلَى التسمية خولف فيه العادة، وإن ذكر بعدها لم يقع به البداءة، فثبت بهذين الأمرين أن المراد به الذكر، وقد بدأ به لإتيانه بالبسملة أولًا، فالحمد: الثناء عَلَى الله تعالى، وقد أثنى البخارى عليه بإتيانه بالتسمية أولًا، وهي من أبلغ الثناء، ولأنها أفضل آي القرآن -كما قَالَه الروياني (^٣) في\n_________\n(^١) رواه مرسلًا النسائي في \"السنن الكبرى\" ٦/ ١٢٧ (١٠٣٣٠)، وقال أبو داود في \"سننه\" بعد حديث (٤٨٤٠): رواه يونس وعقيل وشعيب وسعيد بن عبد العزيز، عن الزهري، عن النبي - ﷺ - مرسلًا. ورجح الدارقطني إرساله كما في \"سننه\" ١/ ٢٢٩، \"العلل\" ٨/ ٢٩ - ٣٠. قال الألباني في \"الإرواء\" ١/ ٣١: وهو الصواب؛ لأن هؤلاء الذين أرسلوه أكثر وأوثق من قرة. اهـ.\n(^٢) قلت: بل ليس بثقة، انظر ما سبق من كلام الأئمة الحفاظ فيه، وزِدْ عليه: قال الآجري عن أبي داود: في حديثه نكارة. وقال أيضًا: سألت أبا داود عن عقيل وقرة فقال: عقيل أحلى منه. وقال يحيى بن معين: كان يتساهل في السماع وفي الحديث، وليس بكذاب. انظر: \"تهذيب التهذيب\" ٣/ ٤٣٨.\n(^٣) القاضي العلامة، فخر الإسلام، شيخ الشافعية، أبو المحاسن عبد الواحد بن إسماعيل بن أحمد بن محمد الروياني، الطبري، الشافعي مولده في آخر سنة ٤١٠ هـ، وتفقه ببخارى مدة، ارتحل في طلب الحديث والفقه جميعًا، وبرع في الفقه، ومهر وناظر، وصنف التصانيف الباهرة منها \"البحر\" و\"مناصيص الشافعي\" =","vol":"2","page":124},{"text":"\"البحر\"- وقد أسلفنا في رواية بالبسملة بدل الحمد؛ وأيضًا فكتابه العزيز مفتتح بها، وكُتُب رسوله عليه أفضل الصلوات والسلام مبتدأة بها؛ فلذلك تأسى البخاري بها.\nثالثها: وهو قريب مما قبله، أن بعض الذكر يقوم مقام البعض كما قاله - ﷺ - حكاية عن الله تعالى: \"مَنْ شغله ذكري عن مسألتي أعطيته أفضل ما أعطي السائلين\" (^١) فكذلك التسمية هنا تقوم مقامه، وكذا قوله - ﷺ -: \"أفضل الدعاء دعاء يوم عرفة، وأفضل ما قُلْتُ أنا والنبيون من قبلي: لا إلة إلا الله وحده لا شريك له\" (^٢) الحديث، قيل لسفيان: هذا ثناء وليس بدعاء فأنشد:\nإِذَا أثنى عليك المرء يومًا … كفاه من تعرضه الثناء\n_________\n= و\"حلية المؤمن\" و\"الكافي\" قتل سنة إحدى وخمسمائة بيد الإسماعيلية بجامع آمل.\nانظر ترجمته في: \"الأنساب\" ٦/ ١٨٩، ١٩٠، \"المنتظم\" ٩/ ١٦٠، \"معجم البلدان\" ٣/ ١٠٤، \"الكامل في التاريخ\" ١٠/ ٤٧٣، \"اللباب\" ٢/ ٤٤، \"تهذيب الأسماء واللغات\" ٢/ ٢٧٧ (٤٦٤)، \"سير أعلام النبلاء\" ١٩/ ٢٦٠ (١٦٢).\n(^١) رواه الترمذي (٢٩٢٦) من حديث أبي سعيد، وقال: هذا حديث حسن. ورواه البخاري في \"خلق أفعال العباد\" (٤٢٧)، والبيهقي في \"الشعب\" ١/ ٤١٣ (٥٧٢) كلاهما عن ابن عمر.\nقال ابن عبد البر في \"التمهيد\" ٦/ ٤٦ ليس يجيء هذا الحديث فيما علمت مرفوعًا إلا بهذا الإسناد، وصفوان بن أبي الصهباء وبكير بن عتيق رجلان صالحان وله طرق أخرى كثيرة كلها ضعيفة، والحديث ضعفه الألباني في \"الضعيفة\" (١٣٣٥)، (٤٩٨٩).\n(^٢) رواه مالك ص ١٥٠ رواية يحيى، وعبد الرزاق في \"المصنف\" ٤/ ٣٧٨ (٨١٢٥)، والفاكهي في \"أخبار مكة\" ٥/ ٢٥ (٢٧٦٥)، والمحاملي في \"الدعاء\" (٦٥)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٨٤، وفي \"فضائل الأوقات\" (١٩١)، والبغوي في \"شرح السنة\" ٧/ ١٥٧ (١٩٢٩) من حديث عبيد الله بن كريز مرسلًا، قال البيهقي: هذا مرسل حسن. وصححه الألباني في \"الصحيحة\" (١٥٠٣).","vol":"2","page":125},{"text":"رابعها: أن الذي اقتضاه لفظ الحمد أن يحمد لا أن يكتبه، والظاهر أنه حمد بلسانه.\nخامسها: أن الأمر به محمول عَلَى ابتداءات الخطب دون غيرها، زجرًا عما كانت الجاهلية عليه من تقديم الشعر المنظوم والكلام المنثور، وإنما كان ذَلِكَ لثلاثة أمور:\nأحدها: ما روي أن أعرابيًّا خطب فترك التحميد فقال - ﷺ -: \"كل أمر ذي بال\" إلى آخره (^١).\nثانيها: أن أول ما نزل من القرآن: ﴿اقْرَأْ﴾ (^٢) [العلق: ١] وقيل: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ (^٣) [المدثر: ١]. وليس في ابتدائهما حمد الله، فلم يجز أن يأمر الشارع بما كتابُ الله على خلافه (^٤).\nثالثها: أن خبر الشارع لا يجوز أن يكون خلاف مخبره وقد قَالَ: \"فهو أجذم\" وروي \"أبتر\". و\"صحيح البخاري\" أصح المصنفات وأنفع المؤلفات، فعلم بهذِه الأمور أنه محمول عَلَى الخطب دون غيرها من المصنفات والكتب.\nسادسها: أن هذا الحديث منسوخ بأنه - ﷺ - لما صالح قريشًا عام\n_________\n(^١) قال العيني في \"عمدة القاري\" ١/ ١٣: وفيه نظر؛ لأن العبرة بعموم اللفظ لا بخصوص السبب. اهـ.\n(^٢) سيأتي برقم (٤٩٢٢) كتاب: التفسير، ورواه مسلم (١٦١) كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ -.\n(^٣) سيأتي برقم (٤٩٥٤) كتاب: التفسير، باب: قوله: ﴿اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾ [العلق: ٣]، ورواه مسلم (١٦٠) كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ -.\n(^٤) قال العيني في \"عمدة القاري\" ١/ ١٣: وهذا ساقط جدًّا؛ لأن الاعتبار بحالة الترتيب العثماني لا بحالة النزول؛ إذ لو كان الأمر بالعكس، لكان ينبغي أن يترك التسمية أيضا. اهـ.","vol":"2","page":126},{"text":"الحديبية كتب: \"بسم الله الرحمن الرحيم، هدا ما صالح عليه محمد رسول الله سهيل بن عمرو\" (^١) فلولا نَسْخُه لما تركه، وهذا بعيد، وأي دليل دلنا عَلَى النسخ فقد يكون الترك لبيان الجواز.\nسابعها: إنما تركه لأنه راعى قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾ [الحجرات: ١]. فلم يقدم بين يدي الله ولا رسوله شيئًا، وابتدأ بكلام رسوله عوضًا عن كلام نفسه (^٢)، وانضم إلى ذَلِكَ ما سلف أنه - ﷺ - خطب به عند قدومه المدينة، وخطب به عمر أيضًا، فجعله البخاري خطبة لكتابه (^٣).\nفإن قُلْتَ: فقد قدم الترجمة فالجواب: أنها وإن تقدمت لفظًا فهي كالمتأخرة تقديرًا؛ لتقدم الدليل على مدلوله وضعًا وفي حكم التبع، وبهذا يندفع سؤال آخر وهو: لم قدم السند عَلَى المتن؟\nالأمر الثالث: إن قُلْتَ: لِمَ لَمْ يبتدئ البخاري -﵀- بخطبة في أول \"صحيحه\" كما فعله مسلم ﵀؟ قُلْتُ: لأنه خطب بالحديث للتأسي كما سلف، ونعم السلف.\nالرابع: سألني بعض الفضلاء في الدرس عن السر في ابتداء البخاري بهذا الحديث مختصرًا كما سلف عند إيراده، (ولِمَ لَمْ يذكره) (^٤)\n_________\n(^١) رواه مسلم (١٧٨٤) كتاب: الجهاد والسير، باب: صلح الحديبية في الحديبية، من حديث أنس.\n(^٢) قال العيني في \"عمدة القاري\" ١/ ١٣: الآتي بالتحميد ليس بمقدم شيئا أجنبيًّا بين يدي الله ورسوله، وإنما هو ذكره بثنائه الجميل لأجل التعظيم على أنه مقدم بالترجمة وبسوق السند، وهو من كلام نفسه، فالعجب أن يكون بالتحميد الذي هو تعظيم الله تعالى مقدما ولا يكون بالكلام الأجنبي. اهـ.\n(^٣) ورد في هامش (ف): بلغ مقابلة بحمد الله وعونه.\n(^٤) في (ف): ولم لا ذكره، ولعل الصواب ما أثبتناه لمناسبة السياق.","vol":"2","page":127},{"text":"مطولًا كما ذكره في غيره من الأبواب؟ فأجبته في الحال بأن عمر قاله عَلَى المنبر وخطب به، فأراد التأسي به، لكن البخاري ذكره أيضًا مطولًا في ترك الحيل (^١)، وفيه: أنه خطب به أيضًا كما ستعلمه، وقد قَالَ بعضهم: إن في الحديث ما يقوم مقام الترجمة من إعلام الناظر في كتابه أنه إنما قصد تأليفه وجمعه وجه الله تعالى، وتوصيته لَهُ أن يحذو حذوه ويفرغ جهده في طلب الإخلاص فيه، يحصل الفوز والخلاص. وقد قَالَ ابن مهدي الحافظ: من أراد أن يصنف كتابًا فليبدأ بهذا الحديث (^٢). وقال: لو صنفت كتابًا لبدأت في كل باب منه بهذا الحديث (^٣)، وقال الخطابي (^٤) نقلًا عن الأئمة: ينبغي لمن صنف كتابًا أن يبتدئ بهذا الحديث؛ تنبيهًا للطالب على تصحيح النية، ولعموم الحاجة إليه.\n_________\n(^١) سيأتي برقم (٦٩٥٣).\n(^٢) رواه البيهقي في \"السنن الصغرى\" ١/ ٢٠ (٣).\n(^٣) ذكره ابن رجب في \"جامع العلوم والحكم\" ١/ ٦١. ونقل الترمذي ٤/ ١٨٠ عقب الرواية (١٦٤٧) عن ابن مهدي قوله: ينبغي أن نضع هذا الحديث في كل باب.\n(^٤) هو أبو سليمان حمد -وقيل: أحمد- بن محمد بن إبراهيم الخطَّابي، نسبة إلى زيد بن الخطاب البُستي، ولد في مدينة (بُست) في شهر رجب سنة تسع عشرة وثلائمائة من الهجرة نشأ بها للعلم مجتهدًا في تحصيله من كل سبيل، وطوَّف من أجله في البلاد الإسلامية شرقًا وغربًا، تفقه على يد أبي بكر القفال الشاشي، وسمع الحديث بمكة المكرمة من أبي سعيد بن الأعرابي أحمد بن محمد بن زياد شيخ الحرم، وصنف فأبدع، ومن مصنفاته \"أعلام الحديث\"، \"معالم السنن\"، \"غريب الحديث\". توفي يوم السبت السادس عشر من ربيع الثاني سنة ست وثمانين وقيل: ثمان وثمانين وثلاثمائة من الهجرة المباركة بمدينة (بُست). انظر: \"الأنساب\" ٢/ ٢١٠، \"المنتظم\" ٦/ ٣٩٧، \"معجم البلدان\" ١/ ٤١٥، \"اللباب\" ١/ ١٥١، \"وفيات الأعيان\" ٢/ ٢١٤ - ٢١٦ (٢٠٧)، \"سير أعلام النبلاء\" ١٧/ ٢٣ - ٢٨ (١٢)، \"شذرات الذهب\" ٣/ ١٢٧، ١٢٨.","vol":"2","page":128},{"text":"الخامس: بدأ البخاري -﵀- بإخلاص القصد وختمه بالتسبيح حيث أورد في آخره حديث: \"كلمتان حبيبتان إلى الرحمن\" إلى آخره (^١)؛ لأن به تتعطر المجالس وهو كفارة لما قد يقع من الجالس، والله تعالى يهدينا إلى صراطه القويم، ويعيذنا من الشيطان الرجيم.\nإِذَا تقررت هذِه الأمور فلنرجع إلى الكلام عَلَى الحديث، وهو من ثلاثة وأربعين وجهًا:\nأولها: في تعداد المواضع التي خرجه البخاري فيها:\nونحن نسلك -إن شاء الله تعالى- هذا الأسلوب، نذكر في أول موضع ذُكِرَ فيه الحديث جميع طرقه إِذَا كان مكررًا؛ ليحال ما يقع بعد ذَلِكَ عليه. فنقول: ذكره البخاري هنا مختصرًا وهو مشهور بالطول، وساقه عنه الداودي بالسند المذكور مطولًا في أول \"شرحه\" ولم أرَ ذَلِكَ في نسخه، فتنبه لَهُ. قَالَ الخطابي: ولست أشك في أن ذَلِكَ لم يقع من جهة الحميدي، فقد رواه لنا الأثبات من طريقه مطولًا (^٢)، قُلْت: وقد ذكره في ستة مواضع أخرى من \"صحيحه\" عن ستة شيوخ أخرى أيضًا:\nأولها: في الإيمان، في باب: ما جاء أن الأعمال بالنية، عن عبد الله بن مسلمة القعنبي، ثنا مالك عن يحيى بن سعيد، عن محمد بن إبراهيم، عن علقمة، عن عمر - ﵁ - أن رسول الله - ﷺ - قَالَ:\n_________\n(^١) سيأتي برقم (٧٥٦٣) كتاب: التوحيد، باب: قول الله تعالى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ﴾.\n(^٢) \"أعلام الحديث\" ١/ ١٠٩.","vol":"2","page":129},{"text":"\"الأَعْمَالُ بِالنِّيَّةِ، وَلكُلِّ امْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ إلى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إلى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِ أمْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إلى مَا هَاجَرَ إِلَيْهِ\" (^١).\nوهذِه الزيادة وهي: \"فَمَنْ كَانَتْ هِجْرَتُهُ إلى اللهِ وَرَسُولِهِ\" أنسب بهذا الموضع، وإن كان يقال: إنه استغنى عنها هنا بقوله: \"فَهِجْرَتُهُ إلى مَا هَاجَرَ إِلَيْهِ\" كأنه يفهم أن كل من هاجر إلى شيء فهجرته إليه، من شأنه العدول إلى الاستدلال الخفي مع الإمكان بالظاهر الجلي.\nثانيها: في العتق، في باب: الخطأ والنسيان في العتاقة والطلاق ونحوه، عن محمد بن كثير، عن سفيان الثوري، ثنا يحيى بن سعيد، عن محمد، عن علقمة قَالَ: سمعت عمر يقول: عن النبي - ﷺ - قَالَ: \"الأَعْمَالُ بِالنِّيَّةِ، وَلاِمْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ .. \" الحديث بمثل اللفظ الذي قبله (^٢).\nثالثها: في باب: هجرة النبي - ﷺ - عن مسدد، ثنا حماد بن زيد، عن يحيى، عن محمد، عن علقمة: سمعت عمر قَالَ: سمعت النبي - ﷺ -، يقول: \"الأَعْمَالُ بِالنِّيَّةِ، فَمَنْ كَانَتْ هِجْرَتُهُ إلى دُنْيَا يُصِيبُهَا أَوِ أمْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إلى مَا هَاجَرَ إِلَيْهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إلى اللهِ وَرَسُولِهِ فَهِجْرَتُهُ إلى اللهِ وَرَسُولِهِ\" (^٣).\nرابعها: في النكاح، في باب: من هاجر أو عمل خيرًا لتزويج امرأة فله ما نوى، عن يحيى بن قزعة، حَدَّثنَا مالك، عن يحيى، عن محمد بن إبراهيم بن الحارث، عن علقمة، عن عمر قَالَ: قَالَ رسول الله - ﷺ -:\n_________\n(^١) سيأتي برقم (٥٤).\n(^٢) سيأتي برقم (٢٥٢٩).\n(^٣) سيأتي برقم (٣٨٩٨).","vol":"2","page":130},{"text":"\"العمل بالنية، وإنما لامرئ ما نوى .. \" الحديث بلفظه في الإيمان، إلا أنه قَالَ: \"ينكحها\" بدل \"يتزوجها\" (^١).\nخامسها: في الأيمان والنذور، في باب: النية في الأيمان، عن قتيبة بن سعيد، ثنا عبد الوهاب: سمعت يحيى بن سعيد يقول: أخبرني محمد بن إبراهيم أنه سمع علقمة بن وقاص الليثي يقول: سمعت عمر يقول: سمعت رسول الله - ﷺ -: \"إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ، وَإِنَّمَا لاِمْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ إلى اللهِ وَرَسُولِهِ فَهِجْرَتُهُ إلى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إلى دُنْيَا يُصِيبُهَا أَوِ أمْرَأَةٍ يَتَزَوَّجُهَا (فَهِجْرَتُهُ) (^٢) إلى مَا هَاجَرَ إِلَيْهِ\" (^٣).\nسادسها: في ترك الحيل، في باب: في ترك الحيل وأن لكل امرئ ما نوى في الأيمان وغيره، عن أبي النعمان محمد بن الفضل، ثنا حماد بن زيد، عن يحيى، عن محمد، عن علقمة قَالَ: سمعت عمر يخطب قَالَ: سمعت النبي - ﷺ - يقول: \"يَا أَيُّهَا النَّاسُ، إِنَّمَا الأَعْمَالُ بِالنَيَّةِ، وَإِنَّمَا لاِمْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ إلى اللهِ وَرَسُولِهِ فَهِجْرَتُهُ إلى اللهِ وَرَسُولِهِ، وَمَنْ هَاجَرَ إلى دُنْيَا يُصِيبُهَا أَوِ أمْرَأَةٍ يَتَزَوَّجُهَا فهِجْرَتُهُ إلى مَا هَاجَرَ إِلَيْهِ\" (^٤).\nوأخرجه مسلم في \"صحيحه\" في آخر كتاب الجهاد، عن عبد الله بن مسلمة، عن مالك بلفظ: \"إنما الأعمال بالنية، وإنما لامرئ ما نوى\" (^٥)\n_________\n(^١) سيأتي برقم (٥٠٧٠).\n(^٢) في (ف): هجرته، والصواب ما أثبتناه كلما في البخاري (٦٦٨٩).\n(^٣) سيأتي برقم (٦٦٨٩)، وورد بهامش (ف): ثم بلغ ثانيًا له مؤلفه.\n(^٤) سيأتي برقم (٦٩٥٣).\n(^٥) رواه برقم (١٩٠٧) كتاب: الإمارة.","vol":"2","page":131},{"text":"الحديث مطولًا.\nوأخرجه أيضًا عن محمد بن رمح بن المهاجر، عن الليث، وعن أبي الربيع العتكي، عن حماد بن زيد، وعن محمد بن المثنى، عن عبد الوهاب الثقفي، وعن إسحاق بن إبراهيم، عن أبي خالد الأحمر، وعن ابن نمير، عن حفص بن عتاب، ويزيد بن هارون، وعن محمد بن العلاء، عن ابن المبارك، وعن ابن أبي عمر، عن سفيان بن عيينة، كلهم عن يحيى بن سعيد، عن محمد، عن علقمة، عن عمر، وفي حديث سفيان: سمعت عمر عَلَى المنبر يخبر عن رسول الله - ﷺ - (^١).\nوأخرجه أبو داود في الطلاق عن محمد بن كثير، عن سفيان (^٢).\nوالترمذي في الحدود عن ابن المثنى، عن الثقفي (^٣).\nوالنسائي عن يحيى بن حبيب، عن حماد بن زيد، وعن سليمان بن منصور عن ابن المبارك، وعن إسحاق بن إبراهيم عن أبي خالد الأحمر، وعن عمرو بن منصور، عن القعنبي، وعن الحارث عن ابن القاسم جميعًا عن مالك ذكره في أربعة أبواب من \"سننه\" (^٤): الأيمان (^٥)، والطهارة (^٦)، والرقاق، والطلاق (^٧)، ورواه ابن ماجه في الزهد من\n_________\n(^١) (١٩٠٧) كتاب: الإمارة.\n(^٢) \"سنن أبي داود\" (٢٢٠١).\n(^٣) \"سنن الترمذي\" (١٦٧٤).\n(^٤) الحديث في الطهارة، والأيمان، والطلاق من \"المجتبى\"، وفي الرقائق من \"السنن الكبرى\" كما في \"تحفة الأشراف\" ٨/ ٩٢ - ٩٣ عن سويد بن نصر عن ابن المبارك.\n(^٥) \"سنن النسائي\" ٧/ ١٣. عن إسحاق بن إبراهيم.\n(^٦) \"سنن النسائي\" ١/ ٥٨ - ٦٠. عن يحيى بن حبيب، وعن سليمان بن منصور.\n(^٧) \"سنن النسائي\" ٦/ ١٥٨ - ١٥٩، عن عمرو بن منصور، وعن الحارث بن مسكين.","vol":"2","page":132},{"text":"\"سننه\" عن أبي بكر عن يزيد بن هارون، وعن ابن رمح، عن الليث، كل هؤلاء عن يحيى، عن محمد، عن علقمة، عن عمر به (^١).\nورواه مع هؤلاء الستة -أعني: البخاري، ومسلمًا، وأبا داود، والترمذي، والنسائي، وابن ماجه -الإمام الشافعي في \"مختصر البويطي\" والإمام أحمد في \"مسنده\" (^٢)، والدارقطني (^٣)، والبيهقي (^٤) وأبو حاتم ابن حبان في \"صحيحه\" المسمى بـ \"التقاسيم والأنواع\" (^٥)، ولم يبق من أصحاب الكتب المعتمد عليها من لم يخرجه سوى الإمام مالك فإنه لم يخرجه في \"موطَّئِه\" (^٦). نعم رواه (خارجه) (^٧)، كما علمته من طرق هؤلاء الأئمة، وقد أخرجه من حديثه الشيخان -كما سلف- ووهم ابن دحية الحافظ في \"إملائه\" فقال عَلَى هذا الحديث: أخرجه مالك في \"الموطأ\" ورواه الشافعي عنه، وهذا عجيب منه (^٨).\n_________\n(^١) \"سنن ابن ماجه\" (٤٢٢٧).\n(^٢) \"مسند أحمد\" ١/ ٢٥ (١٦٨).\n(^٣) \"سنن الدارقطني\" ١/ ٥٠.\n(^٤) \"سنن البيهقي\" ١/ ٤١.\n(^٥) \"صحيح ابن حبان\" (٣٨٨).\n(^٦) بل خرجه فيه (٩٨٢) برواية محمد بن الحسن الشيباني.\n(^٧) في (ف): خارجها، وما أثبتناه المناسب للسياق.\n(^٨) قلت: وكذا قال الحافظ أيضًا في \"الفتح\" ١/ ١١، وهو عجيب منهما -أعني: المصنف والحافظ- فإن الحديث في \"الموطأ\" برواية محمد بن الحسن، وكأنهما لم يقفا عليه مع سعة اطلاعهما، والله أعلم.\nقال السيوطي في \"تنوير الحوالك\" ص ١٠ في معرض حديثه عن رواة \"الموطأ\": ورواية محمد بن الحسن صاحب أبي حنيفة فيها أحاديث يسيرة زيادة على سائر الموطآت، منها حديث: \"إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ\" وبذلك تبين صحة قول من عزا روايته إلى \"الموطأ\" ووهم من خطأه في ذلك. اهـ.\nقلت: إلا أنه في كتابه \"الأشباه والنظائر\" ص ٨ قد تابعهما على ما قالا، بل وتعجب من عدم إخراج مالك له!!","vol":"2","page":133},{"text":"الوجه الثاني (^١):\nتحصل لنا من هذِه الطرق أربعة ألفاظ واقعة في الحديث: \"إِنَّمَا الأَعْمَالُ بِالنَيّاتِ\"، \"الأعمال بالنية\"، \"العمل بالنية\" وادعى النووي في \"تلخيصه\" قلتها، رابعها: \"إنما الأعمال بالنية\"، وأورده القضاعي في \"الشهاب\" بلفظ خامس وهو: \"الأَعْمَالُ بالنِّيَّاتِ\" (^٢) بحذف (إنما) وجمع الأعمال والنيات، فقال الحافظ أبو موسى الأصبهاني: لا يصح إسنادها. وأقره النووي على ذَلِكَ في \"تلخيصه\" وغيره، وهو غريب منهما، فهي رواية صحيحة أخرجها إمامان حافظان، وحكما بصحتها:\nأحدهما: أبو حاتم ابن حبان، فإنه أورده في \"صحيحه\" عن على بن محمد القباني، ثنا عبد الله بن هاشم الطوسي، ثنا يحيى بن سعيد الأنصاري، عن محمد، عن علقمة عن عمر قَالَ: قَالَ رسول الله - ﷺ -: \"الأَعْمَالُ بالنِّيَّاتِ .. \" الحديث بطوله (^٣).\nثانيهما: شيخه الحاكم أبو عبد الله، فإنه أورده في كتابه \"الأربعين في شعار أهل الحديث\" عن أبي بكر ابن خزيمة، ثنا القعنبي، ثنا مالك، عن يحيى بن سعيد به سواء ثمَّ حكم بصحته، وأورده ابن الجارود في \"المنتقى\" بلفظ سادس عن ابن المقرئ، ثنا سفيان، عن يحيى: \"إن الأعمال بالنية، وإن لكل آمرئ ما نوى، فمن كانت هجرته إلى الله ورسوله فهجرته إلى ما هاجر إليه، ومن كانت هجرته إلى دنيا .. \" (^٤)\n_________\n(^١) ورد بهامش (ف): بلغ الشيخ برهان الدين الحلبي قراءة على في الثاني و… الحاضري … وأبو الحسن … وابن بهرام … بهاء الدين محمد بن الصفدي وآخرون كالسلاوي.\n(^٢) \"مسند الشهاب\" ١/ ٣٥ - ٣٦ (١).\n(^٣) سبق تخريجه.\n(^٤) \"المنتقى\" (٦٤).","vol":"2","page":134},{"text":"الحديث، وأورده الرافعي في \"شرحه الكبير\" بلفظ آخر غريب وهو: \"ليس للمرء من عمله إلا ما نواه\" (^١). ولم أقف على من خرَّجه بهذا اللفظ بعد شدة البحث عنه (^٢). وفي البيهقي من حديث أنس مرفوعًا: \"إنه لا عمل لمن لا نية له\" (^٣) وهو بمعناه، لكن في إسناده جهالة.\nالوجه الثالث: في التعريف برواته:\nأما راويه عن النبي - ﷺ - فهو أمير المؤمنين أبو حفص -والحفص في اللغة: الأسد (^٤) - وأول من كناه بذلك رسول الله - ﷺ -، كما رواه ابن الجوزي عنه، عمر -وهو اسم معدول عن عامر ولا ينصرف للعدل والتعريف- بن الخَطَّاب -وهو فَعَّال من الخطبة بالضم والكسر- بن نفيل -بضم أوله- بن عبد العزى بن رِياح -براء مكسورة ثمَّ مثناة تحت، وأبعد من أبدلها بموحدة -بن عبد الله بن قرط -بضم القاف ثمَّ راء وطاء مهملتين -بن رزاح -بفتح الراء والزاي.\nقَالَ شيخنا قطب الدين (^٥) في \"شرحه\": ومن عداه بكسر أوله، ولم\n_________\n(^١) \"الشرح الكبير\" ١/ ١٨٥.\n(^٢) وقال الحافظ في \"التلخيص\" ١/ ١٥٠: هذا الحديث بهذا اللفظ لم أجده. اهـ.\n(^٣) رواه البيهقي ١/ ٤١.\n(^٤) جمع حفص: أَحْفاصٌ وحُفُوصٌ، والحَفْصُ: البيت الصغير، والحَفْصُ: الشِّبْل، قال الأزهري: ولد الأسد يُسمى حفصًا. وقال ابن الأعرابي: هو السَّبُعُ أيضا، وقال ابن بَرِّي: قال صاحب \"العين\": الأسد يكنَّى أبا حَفْصٍ، ويسمى شِبْلُهُ حفصًا. انظر: \"تهذيب اللغة\" ١/ ٨٦٦، \"لسان العرب\" ٢/ ٩٢٨.\n(^٥) هو قطب الدين عبد الكريم بن عبد النور بن منير الحلبي ثم المصري. أحد من جرد العناية ورحل وتعب وحصل وكتب وأخذ عن أصحاب ابن طبرزذ ضمن بعدهم وصنف التصانيف وظهرت فضائله مع حسن السمت والتواضع والتدين وملازمة العلم، ولد سنة أربع وتسعين وستمائة، وتوفي في رجب سنة خمس وثلاثين وسبعمائة. =","vol":"2","page":135},{"text":"أر من صنف في المؤتلف والمختلف ذكر ذَلِكَ بترجمته فاعلمه-. بن عدي -أخي مرة وهصيص- بن كعب بن لؤي -بالهمز وتركه- بن غالب الفهري العدوي القرشي، يجتمع مع رسول الله - ﷺ - في كعب بن لؤي الأب الثامن.\nواتفقوا عَلَى تسميته بالفاروق؛ لفرقانه بين الحق والباطل بإسلامه وظهور ذَلِكَ؛ ولأن الشيطان يفرُّ منه، فقيل: سماه الله بذلك. روته عائشة، وإسناده ضعيف كما قَالَ ابن دحيه (^١).\nوقال ابن شهاب: سماه بذلك أهل الكتاب. ذكره الطبري (^٢)، وقيل: رسول الله - ﷺ -. فهذِه ثلاثة أقوال.\n_________\n= خرج لنفسه التساعيات والمتباينات والبلدانيات، وجمع لمصر تاريخًا حافلًا لو كمل لبلغ عشرين مجلدة بيض منه المحمدين في أربعة، واختصر \"الإلمام\" فحرره، وشرح سيرة عبد الغني، وشرع في شرح البخاري وهو مطول أيضًا، بيض أوائله إلى قريب النصف. وكان حنفي المذهب يدرس بالجامع الحاكمي.\nانظر ترجمته في: \"تذكرة الحفاظ\" ٤/ ١٥٠٢، \"الدرر الكامنة\" ٢/ ٣٩٨ - ٣٩٩، \"شذرات الذهب\" ٦/ ١١٠ - ١١١.\n(^١) الشيخ العلامة المحدَّث الرحال المتفنن مجد الدين أبو الخطاب عمر بن حسن بن علي بن الجميل، واسم الجميل محمد بن فرج بن خلف بن قومس بن مزلال بن ملال بن أحمد بن بدر بن دحية بن خليفة الكلبي الداني ثم السبتي، كان بصيرًا بالحديث معتنيًا بتقييده، مكبًّا على سماعه حسن الخط، معروفًا بالضبط، له حظ وافر من اللغة ومشاركة في العربية وغيرها. قال الذهبي: كان هذا الرجل صاحب فنون وتوسع ويد في اللغة، وفي الحديث على ضعف فيه. توفي سنة أربع وأربعين وخمسمائة، وقيل: سنة ثمان وأربعين وخمسمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٤٤٨ - ٤٥٠ (٤٩٧)، \"سير أعلام النبلاء\" ٢٢/ ٣٨٩ - ٣٩٥ (٢٤٨)، \"لسان الميزان\" ٤/ ٢٩٢، \"شذرات الذهب\" ٥/ ١٦٠، ١٦١.\n(^٢) الطبري في \"تاريخه\" ٢/ ٥٦٢.","vol":"2","page":136},{"text":"وهو أول من سُمِّي أمير المؤمنين (^١) عمومًا، وسمي به قبله خصوصًا عبد الله بن جحش على سرية في اثني عشر رجلًا، وقيل: ثمانية، وقد كان مسيلمة الكذاب يسمى بذلك أيضًا كما سيأتي في \"الصحيح\" في قصة قتله إن شاء الله (^٢). وأمه حنتمة -بحاء مهملة مفتوحة ثمَّ نون ثمَّ مثناة فوق- بنت هاشم، يعرف بذي الرمحين -بن المغيرة بن عبد الله بن عمر، أخي عامر وعمران ابني مخزوم بن نقطة بن (مرة) (^٣) بن كعب المخزومي، قَالَ أبو عمرو: من قَالَ: حنتمة بنت (هشام) (^٤) فقد أخطأ، ولو كانت كذلك لكانت أخت أبي جهل بن هشام، وإنما هي ابنة عمهما (^٥)، وقد وقع في هذا الخطأ ابن قتيبة في \"معارفه\" (^٦)، وقبله ابن منده في \"المعرفة\" وقال: هي أخت أبي جهل، وهو وَهْمٌ.\nقَالَ ابن عبد البر: الصحيح أنها بنت هاشم وقيل: بنت هشام، فمن قَالَ: هشام فهي أخت أبي جهل، ومن قَالَ: بنت هاشم فهي ابنة عم أبي جهل (^٧) وهاشم وهشام ومهشم والوليد وأبو أمية حذيفة والفاكه ونوفل وأبو ربيعة عمرو وعبد الله وتيم وعبد شمس، كل هؤلاء أولاد المغيرة بن عبد الله بن عمر بن مخزوم وهو -يعني: المغيرة- بيت بني مخزوم.\n_________\n(^١) ورد بهامش الأصل: في سببه خلاف مشهور.\n(^٢) سيأتي برقم (٤٠٧٢) كتاب: المغازي، باب: قتل حمزة بن عبد المطلب، عن جعفر بن عمرو بن أمية الضمري.\n(^٣) في الأصل: مري، والصواب ما أثبتناه كما في \"تاريخ بغداد\" ٧/ ٤٢٣ (٣٩٩١).\n(^٤) في (ف): هاشم، والصواب ما أثبتناه من \"الاستيعاب\" ٣/ ٢٣٥.\n(^٥) \"الاستيعاب\" ٣/ ٢٣٥.\n(^٦) \"المعارف\" لابن قتيبة ص ١٨٠.\n(^٧) \"الاستيعاب\" ٣/ ٢٣٥.","vol":"2","page":137},{"text":"ولد بتبالة بعد الفيل بثلاث عشرة سنة، وقال عن نفسه: ولدت قبل الفجار الأعظم بأربع سنين. وإليه كانت السفارة في الجاهلية، وأسلم بعد ست من النبوة، وقيل: خمس، بعد أن دخل رسول الله - ﷺ - دار الأرقم بعد أربعين رجلًا، وقيل: ثلاثة عشر وإحدى عشرة امرأة.\nوقال ابن الجوزي: لا خلاف أنه أسلم سنة ست من النبوة بعد أربعين، قَالَ: ولما أسلم نزل جبريل -﵇- فقال: استبشر أهل السماء بإسلامه (^١)، وقيل: إنه أسلم بعد أربع من النبوة وهاجر فهو من المهاجرين الأولين. وكان إسلامه عزًّا ظهر به الإسلام بدعوة النبي - ﷺ -، وسيأتي في الصحيح إن شاء الله: \"ما زلنا أعزة منذُ أسْلَمَ عُمر\" (^٢) قَالَ ابن مسعود: كان إسلام عمر فتحًا، وهجرته نصرًا، وإمامته رحمة، ولقد رأيتنا وما نستطيع أن نصلي في البيت، حتَّى أسلم عمر، فلما أسلم قاتلهم حتَّى تركونا فصلينا (^٣)، وشهد بدرًا والمشاهد كلَّها.\n_________\n(^١) رواه ابن ماجه (١٠٣)، والطبراني ١١/ ٨٠ - ٨١ (١١١٠٩)، وابن حبان (٦٨٨٣) من طريق عبد الله بن خراشي الحوشبي، عن العوام بن حوشب، عن مجاهد عن ابن عباس، ورواه أيضًا الحاكم في \"المستدرك\" ٣/ ٨٤، لكن عن سعيد بن جبير عن ابن عباس، وقال: صحيح، وتعقبه الذهبي، وقال: عبد الله ضعفه الدارقطني. اهـ.\nوقال البوصيري ١/ ١٧: هذا الإسناد ضعيف لاتفاقهم على ضعف عبد الله بن خراش، إلا ابن حبان فإنه ذكره في \"الثقات\". اهـ. والحديث ضعفه الألباني في \"الضعيفة\" (٤٣٤٠).\n(^٢) سيأتي برقم (٣٦٨٤، ٣٨٦٣).\n(^٣) رواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٧٠، وأحمد في \"فضائل الصحابة\" ١/ ٤٠٩، ٤١٠ (٤٨٢)، والطبراني ٩/ ١٦٢ (٨٨٠٦) قال الهيثمي في \"المجمع\" ٩/ ٦٣: رجاله رجال الصحيح إلا أن القاسم لم يدرك جده ابن مسعود. اهـ.","vol":"2","page":138},{"text":"بويع لَهُ بالخلافة يوم موت الصديق، وهو يوم الثلاثاء لثمانٍ بقين من جمادى الآخرة سنة ثلاث عشرة بوصاية الصديق إليه، فسار بأحسن سيرة، وزين الإسلام بعَدْلِهِ، وفتح الله به الفتوح الكبيرة كبيت المقدس وجميع الشام، ودوَّن الدواوين في العطاء ورتَّب الناس فيه، وكان لا يخاف في الله لومة لائم، وهو أول من ضرب بالدرة وحملها، ومصَّر الأمصار، وكسر الأكاسرة، وقصر القياصرة، وأخَّر المقام إلى موضعه الآن، وكان ملصقًا بالبيت، ونوَّر المساجد لصلاة التراويح، وأول من أَرَّخ التاريخ من الهجرة، وأول قاضٍ في الإسلام، ولَّاه الصديق القضاء، وأول من جمع القرآن في المصحف، وآخى رسول - ﷺ - بينه وبين الصديق، حج بالناس عشر سنين متوالية، وحج في إحداهن بأمهات المؤمنين. وزهده ومناقبه جَمَّةٌ مَشْهورةٌ في \"الصحيح\" وغيره، وستقف على قطعة صالحة منها حيث ذكره البخاري -إن شاء الله- في كتاب المناقب (^١).\nوكان طوالا جدًّا جسيمًا، كث اللحية، خفيف العارضين، أصلع شديد الصلع، أعسر يسر-أي: قوة يديه سواء- وكان يأخذ بيده اليمنى أذنه اليسرى ثمَّ يجمع جراميزه -أي: أطرافه- ويثبت، فكأنما خلق على ظهر فرسه، وكان يخضب بالحناء والكتم بحتًا، وكان شديد حمرة العينين. وكان أبيض يعلوه حمرة، وقيل: أبيض أمهق وقيل: آدم. ونقله ابن عبد البر عن الأكثرين (^٢)، وأنكره الواقدي والجمهور، وقالوا: إنما كان أبيض. قالوا: ولعله صار في لونه سمرة\n_________\n(^١) سيأتي برقم (٣٦٧٩ - ٣٦٩٤) كتاب: فضائل الصحابة، باب: مناقب عمر بن الخطاب.\n(^٢) \"الاستيعاب\" ٣/ ٢٣٦.","vol":"2","page":139},{"text":"عام الرمادة لتخشنه (^١)، وكان من مُحَدِّثي هذِه الأمة (^٢). وسيأتي أنه وافق ربَّه في عدة مواضع إن شاء الله، وفي \"الصحيح\" أنه - ﷺ - قَالَ له: \"وَالَّذِي نَفْسِي بِيَدِهِ مَا لَقِيَكَ الشَّيْطَانُ سَالِكًا فَجًّا إِلَّا سَلَكَ فَجًّا غَيْرَ فَجِّكَ\" (^٣).\nوشهد لَهُ بالشهادة (^٤)، والجنة (^٥) وسماه سراج أهل الجنة (^٦)، وأخبر\nأن الله جعل الحق على لسانه (^٧).\nروي لَهُ عن النبي - ﷺ - خمسمائة حديث وتسعة وثلاثون حديثًا، اتفق البخاري ومسلم على ستة وعشرين منها، وانفرد البخاري بأربعة وثلاثين، ومسلم بأحد وعشرين، أخرج حديثه أصحاب الكتب الستة\n_________\n(^١) ورده ابن عبد البر في \"الاستيعاب\" ٣/ ٢٣٦ حيث قال: وزعم الواقدي أن سمرة عمر وأدمته إنما جاءت من أكله الزيت عام الرمادة، وهذا منكر من القول، وأصح ما في الباب -والله أعلم- حديث سفيان الثوري عن عاصم بن بهدلة عن زر بن حبيش قال: رأيت عمر شديد الأدمة. اهـ.\nوقد جود إسناد حديث زر بن حبيش الحافظ في \"الإصابة\" ٢/ ٥١٨.\n(^٢) سيأتي برقم (٣٤٦٩) كتاب: حديث الأنبياء، باب: حديث الغار، وبرقم (٣٦٨٩) كتاب: المناقب، باب: مناقب عمر.\n(^٣) سيأتي برقم (٣٢٩٤) كتاب: بدء الخلق، باب: صفة إبليس وجنوده.\n(^٤) سيأتي برقم (٣٦٧٥) كتاب: فضائل الصحابة، باب: مناقب عمر.\n(^٥) رواه أبو داود (٤٦٤٩).\n(^٦) رواه أحمد فى \"فضائل الصحابة\" ١/ ٥٢٣ (٦٧٧)، والبزار كما في \"كشف الأستار\" ٣/ ١٧٤ (٢٥٠٢) من طريق عبد الله بن إبراهيم بن أبي عمر الغفاري، وهو منكر الحديث، ورواه أبو نعيم في \"الحلية\" ٦/ ٣٣٣ من طريق الواقدي عن أبي هريرة، والواقدي كذاب. وقال الألباني في \"الضعيفة\" (٣٩١٦): باطل.\n(^٧) رواه الترمذي (٣٦٨٢) كتاب: المناقب، وأحمد ٢/ ٥٣، وعبد بن حميد في \"المنتخب\" (٧٥٦)، وابن عبد البر في \"التمهيد\" ٨/ ١٠٩ - ١١٠ من حديث ابن عمر، قال الترمذي: هذا حديث حسن صحيح غريب، وصححه الألباني في \"صحيح الجامع\" (١٧٣٦)، وفي الباب عن الفضل بن عباس وأبي ذر وأبي هريرة.","vol":"2","page":140},{"text":"وغيرهم. روى عنه نحو خمسين صحابيًّا منهم: عثمان وعلي وطلحة وسعد وعبد الرحمن بن عوف، وخلائق من التابعين.\nولي الخلافة عشر سنين وخمسة أشهر أو ستة أشهر قولان، واستشهد يوم الأربعاء لأربع أو لثلاث أو لسبع بقين من ذي الحجة سنة ثلاث وعشرين من الهجرة، وقال الفلاس وابن نمير: سنة أربع وهو ابن ثلاث وستين عَلَى الصحيح كسن سيدنا رسول الله - ﷺ - وسن الصديق. وقيل: ابن ستين، قَالَ الواقدي: وهو أثبت الأقاويل عندنا، وقيل: ابن إحدى وستين، وقيل: ابن اثنتين وخمسين، وقيل: ابن أربع، وقيل: ابن خمس، وقيل: ست، وقيل: سبع وخمسين حكاهن الصُّرَيْفِيْنِيُّ، فهذِه ثمانية أقوال في سنه.\nوغسله ابنه الزاهد أبو عبد الرحمن عبد الله الأكبر، أفضل أولاده الذكور العشرة، وعاصم -أمه جميلة بنت عاصم- وعبيد الله قتل بصفين مع معاوية، وعبد الله الأصغر وعبد الرحمن الأكبر وعبد الرحمن الأوسط وعياض، وزيد الأكبر -أمه أم كلثوم بنت علي- وزيد الأصغر والعقب من الثلاثة الأولى الذكور، وكان لَهُ من الإناث حفصة وزينب، وكفنه عبد الله أيضًا في ثوبين سحوليين، وصلى عليه صهيب بن سنان الرومي، ودفن في الحجرة النبوية، عَلَى ساكنها أفضل الصلاة والسلام.\nقتله أبو لؤلؤة غلام نصراني، وقيل: مجوسي للمغيرة بن شعبة، وهو في صلاة الصبح، طعنه ثلاث طعنات بسكين مسموم ذات طرفين فقال: قتلني -أو أكلني الكلب- وطعن معه ثلاثة عشر رجلًا، فمات منهم تسعة، وفي رواية سبعة، فلما رأى ذَلِكَ رجل من المسلمين طرح عليه برنسًا، فلما ظن أنه مأخوذ نحر نفسه، فصار إلى لعنة الله وغضبه، ثمَّ","vol":"2","page":141},{"text":"حُمل عمر إلى منزله، وبقي ثلاثة أيام وقيل: سبعة، ومات﵁ - وعنَّا - به وكان وافر العلم.\nقَالَ ابن مسعود حين توفي عمر: ذهب تسعة أعشار العلم (^١). ومن زهده وتواضعه أنه كان في قميصه أربع عشرة رقعة إحداها من أدم.\nفائدة:\nليس في الصحابة من آسمه عمر بن الخطاب غيره، فهو من الأفراد (^٢) -أحد أنواع علوم الحديث- وفي الصحابة عمر ثلاثة وعشرون نفسًا على خلاف في بعضهم، وربما يلتبس بعمرو بزيادة واو في آخره، وهم خلق فوق المائتين بزيادة أربعة وعشرين على خلاف في بعضهم - ﵃ -.\nفائدة ثانية:\nفي الرواة عمر بن الخطاب غير هذا الإمام ستة:\n(أحدهم) (^٣): كوفي (^٤) روى عن خالد بن عبد الله الواسطي.\nثانيهم: راسبي (^٥) روى (عن سويد أبي حاتم) (^٦).\n_________\n(^١) رواه الطبراني في \"الكبير\" ٩/ ١٦٢، ١٦٣ (٨٨٠٨، ٨٨٠٩)، وقال الهيثمي ٩/ ٦٩: رواه الطبراني بأسانيد، ورجال هذا رجال الصحيح غير أسد بن موسى ثقة.\n(^٢) انظر \"علوم الحديث\" لابن الصلاح ص ٣٢٥ - ٣٣٩، النوع التاسع والأربعون.\n(^٣) فى (ف): أحدها، وهو ما أثبتناه هو المناسب للسياق.\n(^٤) عمر بن الخطاب الكوفي، انظر: \"إكمال تهذيب الكمال\" ١٠/ ٤٥ (٣٩٦٥).\n(^٥) عمر بن الخطاب بن زكريا الراسبي، أبو حفص البصري. انظر: \"تهذيب الكمال\" ٢١/ ٣١٥ (٤٢٢٤)، \"تهذيب التهذيب\" ٣/ ٢٢١، \"التقريب\" ص ٤١١ (٤٨٨٧).\n(^٦) فى (ف): (عنه سويد أبو حاتم)، والصواب ما أثبتناه كما في مصادر الترجمة.","vol":"2","page":142},{"text":"ثالثهم: سكندري (^١) روى عن ضمام بن إسماعيل.\nرابعهم: عنبري (^٢) روى عن أبيه، عن يحيى بن سعيد الأنصاري.\nخامسهم: سجستاني (^٣) روى عن محمد بن يوسف الفريابي.\nسادسهم: سدوسي (^٤) بصري روى عن معتمر بن سليمان.\nفائدة ثالثة:\nعمر هذا ثاني العشرة، وهاك سرد وفاتهم على سبيل الاختصار لتستحضره فإنه مهم: الصديق مات سنة ثلاث عشرة من الهجرة، وأبو عبيدة سنة ثمان عشرة، وعمر سنة ثلاث وعشرين كما سلف مع الخلاف فيه. وعثمان سنة خمس وثلاثين، وطلحة والزبير بعده بسنة، وابن عوف سنة اثنتين وثلاثين، وعلي سنة أربعين، وسعد بن أبي وقاص سنة خمس وخمسين على الأصح، وهو آخرهم موتا (....) (^٥) خمسين (^٦).\n_________\n(^١) عمر بن الخطاب بن حليلة -بمهملة ولامين، بوزن عظيمة- بن زياد بن أبي خالد الإسكندراني، مولى كندة، يكنى أبا الخطاب. انظر: \"تهذيب الكمال\" ١٣/ ٣١٢ في ترجمة ضمام بن إسماعيل، \"إكمال التهذيب\" ١٠/ ٤٥ (٣٩٦٦)، \"تهذيب التهذيب\" ٣/ ٢٢٢ - ٢٢٣.\n(^٢) عمر بن الخطاب العنبري الكوفي، يعرف بابن أبي خيرة. انظر: \"إكمال التهذيب\" ١٠/ ٤٥ (٣٩٦٧). و\"تهذيب التهذيب\" ٣/ ٢٢٢.\n(^٣) عمر بن الخطاب السجستاني القشيري، نزيل الأهواز. انظر: \"تهذيب الكمال\" ٢١/ ٣٢٦ (٤٢٢٦). و\"تهذيب التهذيب\" ٣/ ٢٢٢، و\"تقريب التهذيب\" ص ٤١٢ (٤٨٨٩).\n(^٤) عمر بن الخطاب شيخ بصري سدوسي انظر: \"تهذيب التهذيب\" ٣/ ٢٢١.\n(^٥) بياض بالأصل.\n(^٦) هو تاريخ وفاة سعيد بن زيد، وهو عاشر العشرة. انظر: \"الاستيعاب\" ٢/ ١٨٢.","vol":"2","page":143},{"text":"وأما راويه عن عمر فهو أبو واقد -بالقاف- علقمة بن وقاص الليثي، نسبة إلى ليث بن بكر المدني العتواري، ولد على عهد النبي - ﷺ - فيما ذكره الواقدي.\nوروى ابن منده أنه شهد الخندق، وكان في الوفد الذين قدموا على النبي - ﷺ -، روى عن عمر وعائشة ومعاوية وغيرهم، وعنه ابناه عمر وعبد الله والزهري ومحمد بن إبراهيم التيمي وغيرهم.\nوروى له مع البخاري مسلم وباقي الستة، ذكره ابن منده وأبو عمر في الصحابة (^١) والجمهور في التابعين، كما نبه عليه النووي في \"إملائه\" على هذا الحديث. وليس له في الصحيحين إلا هذا الحديث وحديث الإفك عن عائشة (^٢)، كما نبه عليه شيخنا قطب الدين في \"شرحه\".\nمات بالمدينة في خلافة عبد الملك بن مروان، قاله الواقدي (^٣).\nفائدة:\nليس في الكتب الستة من اسمه علقمة بن وقاص غيره.\nوأما راويه عن علقمة فهو أبو عبد الله محمد (ع) بن إبراهيم بن الحارث، وكان -أعني: الحارث- من المها جرين الأولين، وهو\n_________\n(^١) \"الاستيعاب\" ٣/ ١٩٥ - ١٩٦.\n(^٢) سيأتي برقم (٢٦٣٧) كتاب: الشهادات، باب: إذا عدَّل رجل أحدًا.\n(^٣) علقمة بن وقاص بن محسن بن كلدة بن عبد ياليل بن طريف بن عتوارة بن عامر بن مالك بن ليث بن بكر بن عبد مناة بن كنانة الليثي العتواري المدني. قال ابن سعد: كان ثقة، قليل الحديث، وله دار بالمدينة في بني ليث وله به عقب، وثقه النسائي، وقال الحافظ ابن حجر: ثقة ثبت، أخطأ من قال: له صحبة. انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٦٠، \"التاريخ الكبير\" ٧/ ٤٠ (١٧٦)، \"الجرح والتعديل\" ٦/ ٤٠٥ (٢٢٥٩)، \"الثقات\" ٥/ ٢٠٩، \"تهذيب الكمال\" ٢/ ٣١٣ - ٣١٤ (٤٠٢١)، \"تقريب التهذيب\" (٤٦٨٥).","vol":"2","page":144},{"text":"ابن عم الصديق ابن خالد بن صخر بن عامر بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي القرشي التيمي المدني التابعي.\nسمع ابن عمر وأنسًا وغيرهما من الصحابة، وعنه ابنه موسى المحدث الفقيه والزهري وخلق.\nذكره ابن سعد في الطبقة الثالثة من أهل المدينة، وقال: أمه حفصة بنت أبي يحيى واسمه عمير، وكان من قدماء موالي بني تيم. قال: وكان ثقة، كثير الحديث (^١)، وقال يحيى بن معين: ثقة، وكذا وثقه النسائي وأبو حاتم (^٢) وابن خراش، وأخرج له مسلم أيضًا في \"صحيحه\" مع باقي الستة.\nوأما أحمد فقال فيما نقله العقيلي عن عبد الله بن أحمد عنه: في حديثه شيء، روى أحاديث مناكير (^٣).\nمات سنة عشرين ومائة، وقيل: سنة إحدى وعشرين، وقيل: سنة تسع عشرة، وهو ابن أربعٍ وسبعين (^٤).\nوأما راويه عن محمد فهو الإمام أبو سعيد يحيى (ع) بن سعيد بن قيس بن عمرو، وقيل: قهد بن سهل بن ثعلبة بن الحارث بن زيد بن ثعلبة بن غنم بن مالك بن النجار بن ثعلبة بن الخزرج الأكبر الأنصاري النجاري -بالنون والجيم- المدني قاضيها، وأقدمه\n_________\n(^١) \"الطبقات الكبرى\" الجزء المتمم ص ٩٩.\n(^٢) \"الجرح والتعديل\" ٧/ ٨٤.\n(^٣) \"الضعفاء الكبير\" للعقيلي ٤/ ٢٠.\n(^٤) انظر ترجمته في: \"الثقات\" ٥/ ٣٨١، \"تهذيب الكمال\" ٢٤/ ٣٠١ - ٣٠٥ (٥٠٢٣)، \"سير أعلام النبلاء\" ٥/ ٢٩٤ - ٢٩٦ (١٤٠)، \"تقريب التهذيب\" (٥٦٩١)، \"شذرات الذهب\" ١١/ ١٥٧.","vol":"2","page":145},{"text":"المنصور العراق، وولاه القضاء بالهاشمية ومات بها، وقيل: إنه ولي قضاء بغداد ولم يصح. وهو تابعي صغير.\nسمع أنسًا والسائب بن يزيد وغيرهما.\nوعنه جماعة من التابعين منهم: هشام بن عروة وحميد الطويل وغيرهما.\nواتفقوا على جلالته وعدالته وحفظه وإتقانه وورعه، وقال أحمد في حقه: إنه أثبت الناس. وقال أبو حاتم: هو يوازي الزهري (^١). وقال أيوب: ما تركت بالمدينة أفقه منه. وقال ابن حبان: كان خفيف الحال، فلما استقضاه أبو جعفر ارتفع شأنه ولم يتغير حاله، فقيل له في ذَلِكَ، فقال: من كانت نفسه واحدة لم يغيره المال (^٢). مات سنة أربع، وقيل: ثلاث، وقيل: ست وأربعين ومائة. روى له الجماعة (^٣).\nفائدة:\nفي الرواة يحيى بن سعيد جماعة في \"الصحيح\"، لكن لا التباس لهم بهذا. يحيى (ع) بن سعيد بن أبان الأموي الحافظ (^٤)، يحيى (ع) بن سعيد بن حيان أبو حيان التيمي الإمام (^٥)، يحيى (حم) بن سعيد بن العاص الأموي تابعي (^٦)، يحيى (عم) بن سعيد بن فروخ\n_________\n(^١) \"الجرح والتعديل\" ٩/ ١٤٩.\n(^٢) \"الثقات\" ٥/ ٥٢١ \"تهذيب الكمال\" ٣١/ ٣٥٧.\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٨/ ٢٧٥، ٢٧٦ (٢٩٨٠)، \"معرفة الثقات\" ٢/ ٣٥٢، ٣٥٣ (١٩٧٧)، \"تهذيب الكمال\" ٣١/ ٣٤٦ (٦٨٣٦)، \"تقريب التهذيب\" (٧٥٥٩).\n(^٤) ستأتي ترجمته في حديث رقم (١١).\n(^٥) ستأتي ترجمته في حديث رقم (٥٠).\n(^٦) يحيى بن سعيد بن العاص بن سعيد بن العاص بن أمية القرشي الأموي، أبو أيوب، ويقال: أبو الحارث المدني. =","vol":"2","page":146},{"text":"القطان التميمي الحافظ أحد الأعلام (^١). ولهم يحيى بن سعيد العطار- براءٍ في آخره- واهٍ فاعلمه (^٢). وجملة من اسمه يحيى بن سعيد في الحديث ستة عشر كما بينهم الخطيب في \"المتفق والمفترق\".\nفائدة أخرى: النجار الذي سلف في نسب يحيى بن سعيد لقب، واسمه تيم اللات، سمي النجار؛ لأنه اختتن بالقدوم وقيل: ضرب وجه رجل به فنجره، أي: نحته.\nوأما راويه (^٣) عن يحيى بن سعيد فهو الإمام العلامة أبو محمد سُفيان (ع) -بضم السين على المشهور، وحكي كسرها وفتحها أيضًا- ابن عيينة:- بضم العين، وحكى النووي في \"إملائه\" […]، (^٤) كسرها- ابن أبي عمران الهلالي أبو محمد الكوفي ثم المكي. واسم أبي عمران: ميمون، مولى محمد بن مزاحِم أخي الضحاك، وقال الواقدي: مولى بني عبد الله بن رؤيبة من بني هلال بن عامر، وكان بنو عيينة عشرة خزازين، حدَّث منهم خمسة: محمد وإبراهيم وسفيان وآدم وعمران، وأجلهم وأشهرهم سُفيان هذا، وهو من تابعي التابعين، سكن مكة، ومات بها.\n_________\n= وثقه النسائي وابن حبان. انظر ترجمته في: \"طبقات ابن سعد\" ٥/ ٢٣٨، \"التاريخ الكبير\" ٨/ ٢٧٧ (٢٩٨٧)، \"الجرح والتعديل\" ٩/ ١٤٩ (٦٢١)، \"تهذيب الكمال\" ٣١/ ٣٢٥ - ٣٢٩ (٦٨٣٣).\n(^١) ستأتي ترجمته في حديث رقم (١٣).\n(^٢) يحيى بن سعيد العطار الأنصاري أبو زكريا الشامي الحمصي، ويقال: الدمشقي ضعفه الجمهور. انظر ترجمته في: \"التاريخ الكبير\" ٨١/ ٢٧٧ (٢٩٨٥)، \"الجرح والتعديل\" ٩/ ١٥٢ (٦٢٨)، \"تهذيب الكمال\" ٣١/ ٣٤٣ - ٣٤٦ (٦٨٣٥).\n(^٣) أي: حديث النية.\n(^٤) بياض في (ف) بمقدار كلمة.","vol":"2","page":147},{"text":"وسمع جماعات من التابعين منهم: الزهري.\nوعنه: مسعر وخلق، وروى الثوري عن يحيى القطان عنه، وهو من الطُّرَف.\nوكان من الحفاظ المتقنين وأهل الورع والدين، ومن العلماء بكلام رب العالمين وسند سيد المرسلين، قرأ القرآن وهو ابن أربع، وكتب الحديث وهو ابن سبع، ولما بلغ خمس عشرة قال له أبوه: يا بني، قد انقطعت عنك شرائع الصبى فاخْتَلِطْ بالخير تكن من أهله، واعلم أنه لن يسعد بالعلماء إلا من أطاعهم فأطعهم واخدمهم تقتبس من علمهم. قال: فجعلت لا أعدل عن وصية أبي (^١). وكان كثير التلاوة والحج، حج نيفًا وسبعين حجة كما قال ابن حبان (^٢).\nوقال الحسن بن عمران بن عيينة: إن سفيان قال له بجمعٍ آخر حجة حجها: قد وافيت هذا الموضع سبعين مرة أقول في كل مرة: اللهم لا تجعله آخر العهد من هذا المكان، وقد استحييت من الله -﷿- من كثرة ما أساله. فرجع فتوفي في السنة الداخلة يوم السبت غرة رجب سنة ثمانٍ وتسعين ومائة (^٣)، ودفن بالحجون، وكان مولده سنة سبع ومائة (^٤). روى له الجماعة.\nومناقبه جمة، ومنها ما حكاه أبو يوسف الغسُّولي، عنه قال: دخلت\n_________\n(^١) رواه البيهقي في \"الزهد الكبير\" ٢/ ١١١ - ١١٢.\n(^٢) \"الثقات\" ٦/ ٤٠٤.\n(^٣) رواه الخطيب في \"تاريخه\" ٩/ ١٨٣ - ١٨٤.\n(^٤) انظر: \"طبقات ابن سعد\" ٥/ ٤٩٨، \"التاريخ الكبير\" ٤/ ٩٤ (٢٠٨٢)، \"معرفة الثقات\" ١/ ٤١٧ (٦٣١)، \"الجرح والتعديل\" ٤/ ٢٢٥ - ٢٢٧ (٩٧٦)، \"تاريخ بغداد\" ٩/ ١٥٤، \"تهذيب الكمال\" ١١/ ١٧٧ - ١٩٧ (٢٤١٣).","vol":"2","page":148},{"text":"عليه وبين يديه قرصان من شعير فقال: يا أبا يوسف، إنهما طعامي منذ أربعين سنة (^١). وكان ينشد:\nخَلتِ الدِّيارُ فَسُدتُ غير مُسوَّدِ … ومن الشَّقاءِ تَفَرُّدِي بالسُّؤددِ (^٢)\nقال الشافعي: لولا مالك وسفيان لذهب علم الحجاز (^٣). وقال أبو حاتم هما أثبت أصحاب الزهري. وقال الشافعي أيضًا: ما رأيت أحدًا فيه آلة العلم ما في سفيان، وما رأيت أحدًا أحسن لتفسير الحديث منه ولا أكف عن الفتيا منه (^٤).\nوقال ابن وهب: ما رأيت أعلم بكتاب الله منه (^٥). وروى الخطيب البغدادي بسنده إلى أحمد بن النضر الهلالي قال: سمعت أبي يقول: كنت في مجلس سفيان بن عيينة، فنظر إلى صبي دَخل المجلس، فكان أهل المجلس تهاونوا به لصغره، فقال سفيان: ﴿كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ﴾ [النساء: ٩٤].\nثم قال لي: يا نضر، لو رأيتني ولي عشر سنين، طولي خمسة أشبار، ووجهي كالدينار، وأنا كشعلة نار، ثيابي صغار، وأكمامي قصار، وذيلي بمقدار، ونعلي كآذان الفار، أختلف إلى علماء الأمصار،\n_________\n(^١) رواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٣/ ١٨٠ (٣٠٤)، وأبو نعيم في \"الحلية\" ٧/ ٢٧٢ - ٢٧٣، وجاء فيهما أبو يوسف الفسوي. والله أعلم.\n(^٢) رواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٢/ ٢٧٧ (١٧٣)، والخطيب في \"تاريخه\" ٩/ ١٧٨، وأبو نعيم في \"الحلية\" ٧/ ٢٧٤، ٢٩٠.\n(^٣) رواه ابن أبي حاتم في \"الجرح والتعديل\" ١/ ١٢، ٣٢، وأبو نعيم في \"الحلية\" ٦/ ٣٢٢، والخطيب في \"تاريخه\" ٩/ ١٧٩، وابن عبد البر في \"التمهيد\" ١/ ٦٣.\n(^٤) رواه ابن أبي حاتم في \"الجرح والتعديل\" ١/ ٣٢ - ٣٣، وأبو يعلى الخليلي في \"الإرشاد\" ١/ ٣٦٨.\n(^٥) رواه ابن أبي حاتم في \"الجرح والتعديل\" ١/ ٣٣.","vol":"2","page":149},{"text":"مثل: الزهري وعمرو بن دينار، أجلس بينهم كالمسمار، محبرتي كالجوزة، ومقلمتي كالموزة، وقلمي كاللوزة، فإذا دخلت المجلس قال: أوسعوا للشيخ الصغير. قال: ثم تبسم ابن عيينة وضحك (^١).\nفائدة:\nسفيان هذا أحد مشايخ الشافعي، ومن ينتهي إليه سلسلة أصحابنا في الفقه، ومنه إلى النبي - ﷺ -، وكان إذا جاءه شيء من التفسير أو الفتيا التفت إلى الشافعي وقال: سلوا هذا (^٢). وقيل عن الشافعي: إنه مات في غشية له. فقال: إن كان مات فقد مات أفضل أهل زمانه (^٣).\nوأما راويه عن سفيان فهو: الإمام أبو بكر عبد الله (ع) بن الزبير بن عيسى بن عبيد الله بن الزبير بن عبيد الله بن حُميد -بضم الحاء- الحُميدي القرشي الأسدي المكي الثقة، رئيس أصحاب ابن عيينة وأثبتهم. جَاَلسَه عشرين سنة، ومن الفضلاء الآخذين عن الشافعي وأحد رفقائه في الرحلة.\nوهو أول من حدَّث عنه البخاري في \"صحيحه\"، وروى مسلم في مقدمة \"صحيحه\" عن سلمة بن شبيب عنه (^٤)، وروى أبو داود والنسائي عن رجل عنه، والترمذي وابن ماجه في التفسير. مات بمكة سنة تسع عشرة ومائتين وقيل: سنة عشرين (^٥).\n_________\n(^١) رواه الخطيب في \"الكفاية\" ص ٦١، وذكره الذهبي في \"السير\" ٨/ ٤٥٩ وقال: وفي صحة هذا نظر، وإنما سمع -يعني: سفيان- من المذكورين -يعني: الزهري، وعمرو بن دينار -وهو ابن خمس عشرة سنة أو أكثر.\n(^٢) رواه أبو نعيم في \"الحلية\" ٩/ ٩١ - ٩٢.\n(^٣) رواه أبو نعيم في \"الحلية\" ٩/ ٩٥.\n(^٤) \"صحيح مسلم\" ١/ ١٦.\n(^٥) انظر ترجمته في: \"طبقات ابن سعد\" ٥/ ٥٠٢، \"التاريخ الكبير\" ٥/ ٩٦ - ٩٧ =","vol":"2","page":150},{"text":"فائدة:\nفي الكتب الستة عبد الله بن الزبير ثلاثة هذا أحدهم، وثانيهم الصحابي (^١)، وثالثهم البصري (^٢): روى له ابن ماجه والترمذي في \"الشمائل\".\nوفي الصحابة أيضًا عبد الله بن الزبير بن [عبد] (^٣) المطلب بن هاشم (^٤)، وليس لهما ثالث في الصحابة.\n_________\n= (٢٧٦)، \"الجرح والتعديل\" ٥/ ٥٦، ٥٧ (٢٦٤)، \"الثقات\" ٨/ ٣٤١، \"تهذيب الكمال\" ١٤/ ٥١٢ - ٥١٥ (٣٢٧٠).\n(^١) عبد الله بن الزبير بن العوام بن خويلد بن أسد بن عبد العزى بن قصي القرشي الأسدي، يكنى أبا بكر، أبوه حواري الرسول - ﷺ -، وأمه أسماء بنت أبي بكر الصديق، وخالته عائشة أم المؤمنين، وعمته خديجة أم المؤمنين، وجدته صفية عمة رسول الله - ﷺ -، وهو أول مولود يولد في الإسلام للمهاجرين بالمدينة، بايع النبي - ﷺ - وهو ابن ثمان، وكان فصيحًا، وذا شجاعة وقوة، وكان صوامًا قوَّامًا، بالحق قوالًا، وللرحم وصالًا شديدًا على الفجرة، ذليلًا للأتقياء البررة. بويع له بالخلافة بعد موت يزيد بن معاوية فكانت خلافته تسع سنين، قتله الحجاج بن يوسف في أيام عبد الملك بن مروان وصلبه بمكة يوم الثلاثاء لسبع عشرة خلت من جمادي الأولى سنة ثلاث وسبعين.\nانظر ترجمته في: \"معجم الصحابة\" للبغوي ٣/ ٥١٤، \"معجم الصحابة\" لابن قانع ٢/ ١٢٦ (٥٨٩)، \"معرفة الصحابة\" ٣/ ١٦٤٧ (١٦٣٧)، \"الاستيعاب\" ٣/ ٣٩ (١٥٥٣)، \"أسد الغابة\" ٣/ ٢٤٢ (٢٩٤٧).\n(^٢) عبد الله بن الزبير بن معبد الباهلي أبو الزبير، ويقال: أبو معبد البصري، قال أبو حاتم: مجهول لا يُعرف. وقال عنه الحافظ ابن حجر: مقبول. \"تهذيب الكمال\" ١٤/ ٥١٦ (٣٢٧١)، \"الكاشف\" ١/ ٥٥٢ (٢٧٢٢)، \"تقريب التهذيب\" (٣٣٢١).\n(^٣) ساقط من (ف)، ومثبت من مصادر الترجمة.\n(^٤) عبد الله بن الزبير بن عبد المطلب بن هاشم بن عبد مناف القرشي الهاشمي، ابن عم النبي - ﷺ -، وأمه عاتكة بنت أبي وهب بن عمرو بن عائذ بن عمران بن =","vol":"2","page":151},{"text":"فائدة ثانية:\nالحُمَيدي هذا -بضم الحاء وفتح الميم- قال السمعاني: وهي نسبة إلى حُميد بطن من أسد بن عبد العزى بن قصي، وقال النووي في \"إملائه\": هو نسبة إلى جده حميد المذكور وهو ما ذكر ابن طاهر في (…) (^١)، وقال السمعاني: سمعت شيخي أبا القاسم إسماعيل بن محمد الحافظ يقول: هو منسوب إلى الحميدات وهي قبيلة.\nفائدة ثالثة:\nالحميدي هذا قد يشتبه بالحميدي المتأخر صاحب \"الجمع بين الصحيحين\" وهو العلامة أبو عبد الله محمد بن أبي نصر فتوح بن عبد الله بن فتوح بن حميد بن يصل -بمثناة تحت ثم صاد مهملة مكسورة ثم لام- الأندلسي، الإمام (ذو) (^٢) التصانيف في فنون، سمع الخطيب وطبقته، وبالأندلس ابن حزم وغيره، وعنه الخطيب وابن ماكولا وخلق، وكان ثقة صالحًا إمامًا حافظًا متقنًا، متفقًا على جلالته وإمامته، سكن ببغداد مدة، ومات بها سابع عشر ذي الحجة من سنة ثمان وثمانين وأربعمائة، قال السمعانى: والحميدي هذا نسبة إلى جده حميد (^٣).\n_________\n= مخزوم، لا عقب له، وهو أخو ضباعة بنت الزبير، وكان الزبير أخا عبد الله أبي رسول الله - ﷺ - لأبيهما وأمهما. وشهد عبد الله قتال الروم في خلافة أبي بكر الصديق - ﵁ - وقتل يوم أجنادين، ووجد حوله عصبة من الروم قتلهم، ثم أثخنته الجراح فمات. انظر ترجمته في: \"معجم الصحابة\" للبغوي ٣/ ٥٢٢، ٥٢٣، \"الاستيعاب\" ٣/ ٣٨، ٣٩ (١٥٥٢)، \"أسد الغابة\" ٣/ ٢٤١ (٢٩٤٦).\n(^١) مقدار كلمة غير واضحة.\n(^٢) في (ف): ذوا.\n(^٣) انظر ترجمته في: \"اللباب\" ١/ ٣٩٢، \"تذكرة الحفاظ\" ٤/ ١٢١٨ - ١٢٢٢ (١٠٤١)، \"سير أعلام النبلاء\" ١٩/ ١٢٠ (٦٣)، \"شذرات الذهب\" ٣/ ٣٩٢.","vol":"2","page":152},{"text":"فائدة رابعة:\nالحُميدي -بالضم- يشتبه بالحَمِيدي -بالفتح وكسر الميم- نسبة لإسحاق بن تَكِيْنَك الحميدي، مولى الأمير الحميد الساماني، سمع من أبي إسحاق إبراهيم بن محمد بن سلم وغيره، نبه عليه السمعاني (^١). قلت: وأبو بكر عتيق بن علي الصنهاجي الحَميدي -بالفتح أيضًا- ارتحل وسمع من نصر الله القزاز وتفقه، وله ديوان شعر، ثم ولي قضاء عدن، ومات باليمن، وذكر ابن ماكولا مع الحُميدي -بالضم- الجنيدي، وقال: يروي عنه ابن عَدِي ولا يُلبس، وما ذكرناه من الضم مع الفتح أولى، وكذا سُقْتُهُ في مختصري في المؤتلف والمختلف.\nفائدة:\nهذا الحديث على شرط مسلم أيضًا من هذا الوجه، فإنه أخرج لرجاله كلهم في \"صحيحه\" فتنبَّه له.\nالوجه الرابع: في لطائف إسناده:\nمن لطائفه أن رجال إسناده ما بين مكي ومدني، فالأولان مكيان والباقون مدنيون.\nومن لطائفه رواية تابعي عن تابعي وهما يحيى ومحمد التيمي، وهذا كثير، وإن شئت قلت: فيه ثلاثة تابعيون بعضهم عن بعض بزيادة علقمة، على قول الجمهور كما سلف أنه تابعي لا صحابي (^٢).\n_________\n(^١) انظر: \"اللباب\" ١/ ٣٩٢.\n(^٢) قلت: هذا يسمى: المدبج أو رواية الأقران بعضهم عن بعض، كما هو مقرر في مصطلح الحديث. =","vol":"2","page":153},{"text":"ومن لطائفه أيضًا: رواية صحابي عن صحابي على قول من عدّه صحابيًّا، ويقع أيضًا رواية أربعة من التابعين بعضهم عن بعض، ورواية أربعة من الصحابة بعضهم عن بعض أيضًا، وقد أفرد الحافظ أبو موسى الأصبهاني جزءًا لرباعي الصحابة وخماسيهم، وقد لخصته بحذف أسانيده، وسيأتي لك بعضه عند التوغل في هذا الشرح في أَمَسّ المواضع به إن شاء الله.\nومن الغريب العزيز رواية ستة من التابعين بعضهم عن بعض، وقد أفرده الخطيب البغدادي بجزء وجمع اختلاف طرقه، وهو حديث (منصور) (^١) بن المعتمر، عن هلال بن يساف، عن الربيع بن خثيم، عن عمرو بن ميمون الأودي، عن عبد الرحمن بن أبي ليلى، عن امرأة من الأنصار، عن أبي أيوب، عن النبي - ﷺ - في أن ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾ [الإخلاص: ١] تعدل ثلث القرآن (^٢).\n_________\n= فالمدبج هو أن يروي القرينان كل واحد منهما عن الآخر، والقرينان هما المتقاربان في السن والإسناد، المشتركان في الأخذ عن الشيوخ. فمثال المدبج في الصحابة: عائشة وأبو هريرة، روى كل واحد منهما عن الآخر، وفي التابعين: رواية الزهري عن عمر بن عبد العزيز، ورواية عمر، عن الزهري، وفي أتباع التابعين: رواية مالك عن الأوزاعي ورواية الأوزاعي عن مالك.\nأما رواية الأقران: فهي أن يروي أحد القرينين عن الآخر فقط، مثاله: رواية سليمان التيمي عن مسعر بن كدام، فهما قرينان، ولا يعلم لمسعر رواية عن سليمان. انظر: \"علوم الحديث\" ص ٣٠٩ - ٣١٠، \"المقنع\" ٢/ ٥٢١ - ٥٢٣، \"تدريب الراوى\" ٢/ ٣٥٣ - ٣٥٦.\n(^١) في (ف): المنصور، والصواب ما أثبتناه، كما في مصادر التخريج.\n(^٢) رواه الترمذي (٢٨٩٦)، والنسائي ٢/ ١٧٢، وأحمد ٥/ ٤١٨، وعبد بن حميد في \"المنتخب\" ١/ ٢٢٣ (٢٢٢)، والطبراني ٤/ ١٦٧ (٤٠٢٨، ٤٠٢٩)، وابن عبد البر في \"التمهيد\" ٧/ ٢٥٥ - ٢٥٦. قال الترمذي: هذا حديث حسن. وقال =","vol":"2","page":154},{"text":"قال يعقوب بن شيبة: وهذا أطول إسناد روي. قال الخطيب: والأمر كما قال، قال: وقد روي هذا الحديث أيضًا من طريق سبعة من التابعين، ثم ساقه من حديث أبي إسحاق الشيباني، عن عمرو بن مرة، عن هلال، عن عمرو، عن الربيع، عن عبد الرحمن، فذكره.\nالوجه الخامس: في بيان الأنساب الواقعة فيه:\nوقع فيه الحميدي والأنصاري والليثي والتيمي، أما الأول: فقد سلف بيانه، وأما الثاني: فنسبته إلى الأنصار، واحدهم نصير كشريف وأشراف، وبه جزم النووي، وقيل: ناصر كصاحب وأصحاب وهم قبيلتان: الأوس، والخزرج ابنا حارثة -بالحاء المهملة- بن ثعلبة العنقاء بن عمرو بن مُزَيْقِيَاء بن عامر ماء السماء بن حارثة الغطريف بن قيس بن امرئ القيس بن ثعلبة بن مازن بن الأزد بن الغوث بن نبت بن مالك بن زيد بن كهلان بن سبأ بن يَشْجُب بن يعرب بن قحطان بن عامر بن صالح بن أرفخشد بن سام بن نوح -﵇-. وقحطان أصل العرب -أعني: عرب اليمن- واسم قحطان: يقطن وقيل: يَقطان؛ وسمي به لأنه كان أول من قحط أموال الناس من ملوك العرب. وقال ابن ماكولا اسمه: مهرّم (^١).\nوأما عرب الحجاز وهم العرب المستعربة فمن ذرية إسماعيل، وأما\n_________\n= شيخ الإسلام ابن تيمية: الأحاديث المأثورة عن النبي - ﷺ - في فضل: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾، وأنها تعدل ثلث القرآن من أصح الأحاديث وأشهرها، حتى قال طائفة من الحفاظ كالدارقطني: لم يصح عن النبي - ﷺ - في فضل سورة من القرآن أكثر مما صح عنه في فضل ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾. \"تفسير سورة الإخلاص\" ص ٢٦، وصححه الألباني في \"السلسلة الصحيحة\" (٣٩٧٨).\n(^١) \"الإكمال\" ١/ ٣٤١، ٢/ ٥٦٦، ٧/ ٣٠٥.","vol":"2","page":155},{"text":"العرب العاربة فهم: عاد وثمود وجرهم والعماليق وأمم سواهم، وقيل: إن جميع العرب ينسبون إلى إسماعيل، والمشهور ما ذكرناه. والخزرج أشرف من الأوس؛ لكون أخوال النبي - ﷺ - منهم، وهو وصفٌ لهم إسلامي، وقيل لهم ذَلِكَ؟ لنصرتهم رسول الله - ﷺ - في \"الصحيح\" كما سيأتي إن شاء الله تعالى في موضعه، عن غيلان بن جرير قال: قلت لأنس بن مالك: أرأيتم اسم الأنصار أكنتم تسمون به أم سماكم الله به؟ قال: بل سمانا الله (^١). وتفرعوا بطونًا وأفخاذًا كثيرة.\nوأما الليثي فنسبة إلى ليث بن بكر -كما أسلفناه- بن عبد مناة بن كنانة بن خزيمة بن مدركة، وقد ينسب في غير هذا إلى الجد دون القبيلة وإلى نزوله فيهم، ويشتبه الليث بأشياء ذكرتها في \"المؤتلف\".\nوأما التيمي فنسبه إلى عدة قبائل اسمها تيم قريش، ومنها خلق كثير من الصحابة فمن بعدهم، منها: محمد بن إبراهيم السالف، ومنها تيم اللات بن ثعلبة، وتيم الرباب، وتيم ربيعة. ويشتبه التيمي بالتيَمي -بفتح الياء- بطن ابن غافق، منهم الماضي بن محمد سمع منه ابن وهب (^٢).\nالوجه السادس:\nهذا الحديث أحد أركان الإسلام وقواعد الإيمان، ولا شك في صحته من حديث الإمام أبي سعيد يحيى بن سعيد الأنصاري، رواه عنه حفاظ الإسلام وأعلام الأئمة إمام دار الهجرة مالك (خ، م) بن\n_________\n(^١) سيأتي برقم (٣٧٧٦) كتاب: مناقب الأنصار، باب: مناقب الأنصار.\n(^٢) هو أبو مسعود، الماضي بن محمد بن مسعود التمي الغافقي، روى \"الموطأ\" عن مالك، روى عنه ابن وهب، وتوفي سنة ثلاث وثمانين ومئة.\nانظر: \"اللباب في تهذيب الأنساب\" ١/ ٢٣٢ - ٢٣٣.","vol":"2","page":156},{"text":"أنس، وشعبة بن الحجاج، والحمادان: حماد (خ) بن زيد، وحماد بن سلمة، والسفيانان: سفيان الثوري وابن عيينة، والليث بن سعد، ويحيى بن سعيد القطان، وعبد الله بن المبارك، وعبد الوهاب (خ)، وخلائق لا يحصون كثيرة. وقد ذكره البخاري من حديث سفيان ومالك وحماد بن زيد وعبد الوهاب كما سلف.\nقال أبو سعيد محمد بن على الخشَّاب الحافظ (^١): روى هذا الحديث عن يحيى بن سعيد نحو مائتين وخمسين رجلًا.\nقلت: وبلغهم ابن منده (^٢) في \"مستخرجه\" فوق الثلاثمائة.\nولولا خشية الملالة لعددتهم، وقال الحافظ أبو موسى الأصبهاني: سمعت الحافظ أبا مسعود عبد الجليل (محمد) (^٣) يقول في المذاكرة:\n_________\n(^١) هو الإمام المحدث المفيد الثقة، أبو سعيد محمد بن علي بن محمد بن أحمد بن حبيب النيسابوري، الخشاب، الصافر، ولد سنة إحدى وثمانين وثلاثمائة.\nقال عبد الغافر في سياق تاريخ نيسابور: كان محدثًا مفيدًا، من خواص خدم أبي عبد الرحمن السلمي، وكان صاحب كتب حتى صار بُندار كتب الحديث بنيسابور.\nتوفي في ذي القعدة سنة تسع وخمسين وأربعمائة.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٨/ ١٥٠ - ١٥١، \"شذرات الذهب\" ٣/ ٣٠١.\n(^٢) هو الإمام أبو القاسم عبد الرحمن بن الإمام أبي عبد الله محمد بن المحدث أبي يعقوب إسحاق بن الحافظ أبي عبد الله محمد بن يحيى بن منده، العبدي الأصبهاني، أبوه صاحب تصانيف منها \"معرفة الصحابة\". ولد سنة ثلاث وثمانين وثلاثمائة، وسمع أباه وأبا بكر بن مردويه وغيرهم، وكان كبير الشأن جليل القدر كثير السماع، سافر إلى الحجاز وبغداد وهمذان وخراسان، وكتابه المذكور هو \"المستخرج من كلام الناس\" قيد التحقيق بدار الفلاح.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٨/ ٣٤٩، \"شذرات الذهب\" ٣/ ٣٣٧ - ٣٣٨.\n(^٣) في (ف): أحمد، والمثبت هو الصواب.\nوهو الشيخ الإمام الحافظ المتقن محدث أصبهان، أبو مسعود، عبد الجليل بن محمد بن عبد الواحد بن محمد الأصبهاني كُوتاه، ولد سنة ست وسبعين وأربعمائة. =","vol":"2","page":157},{"text":"قال الإمام عبد الله الأنصاري: كتبت هذا الحديث عن سبعمائة نفر من أصحاب يحيى بن سعيد، وقال الحافظان: أبو موسى المديني (^١)، وشيخ الإسلام أبو إسماعيل الهروي: إنه رواه عن يحيى سبعمائة رجل (^٢).\nثم تنبه بعد ذَلِكَ لقولين ساقطين:\nالأول: ما رأيته في أول كتاب \"تهذيب مستمر الأوهام\" لابن ماكولا أنه يقال: إن يحيى بن سعيد لم يسمعه من التيمي.\nالثانية: ذكرها هو أيضًا في موضع آخر أنه يقال: لم يسمعه التيمي من علقمة (^٣). وبيان وهن هاتين المقالتين رواية البخاري السالفة أول \"صحيحه\" فإن فيها: عن يحيى بن سعيد، أخبرني محمد بن إبراهيم\n_________\n= قال الحافظ أبو موسى: هو أوحد وقته في علمه مع حسن طريقته وتواضعه.\nمات في شعبان سنة ثلاث وخمسين وخمسمائة.\nانظر ترجمته في: \"المنتظم\" ١٠/ ١٨٢، \"سير أعلام النبلاء\" ٢٠/ ٣٢٩ - ٢٣١، \"شذرات الذهب\" ٤/ ١٦٧.\n(^١) أبو موسى محمد بن أبى بكر عمر بن أبى عيسى أحمد بن عمر بن محمد بن أحمد بن أبى عيسى المديني الأصبهاني الشافعي صاحب التصانيف، إمام علامة، حافظ كبير، ثقة شيخ المحدثين، ولد سنة ٥١١ هـ، ومات سنة ٥٨١ هـ.\nانظر: \"وفيات الأعيان\" ٤/ ٢٨٦ (٦١٨)، \"سير أعلام النبلاء\" ٢١/ ١٥٢ - ١٥٩ (٧٨)، \"الوافي بالوفيات\" ٤/ ٢٤٦، ٢٤٧ (١٧٨٤)، \"شذرات الذهب\" ٤/ ٣٧٣.\n(^٢) قال الحافظ في \"الفتح\" ١/ ١١: وأنا أستبعد صحة هذا، فقد تتبعت طرقه من الروايات المشهورة والأجزاء المنثورة منذ طلبت الحديث إلى وقتي هذا فما قدرت على تكميل المائة. اهـ. وقال في \"التلخيص الحبير\" ١/ ٥٥: تتبعته من الكتب والأجزاء حتى مررت على أكثر من ثلاثة آلاف جزء فما استطعت أن أكمل له سبعين طريقًا. اهـ.\n(^٣) \"تهذيب مستمر الأوهام\" ص ٦١ - ٦٢ بتصرف.","vol":"2","page":158},{"text":"التيمي أنه سمع علقمة بن وقاص فذكره، وكذا صرح بذلك في كتاب: الأيمان والنذور كما سلف لك، وإنما ذكرت هاتين المقالتين لأُنَبِّه على وَهنهما وشذوذهما وأنهما لا يقدحان في الإجماع السالف على صحته، ومثلهما في الوهن قول ابن جرير الطبري في \"تهذيب الآثار\": إن هذا الحديث قد يكون عند بعضهم مردودًا؛ لأنه حديث فرد (^١).\nالوجه السابع:\nهذا الحديث قد رواه عن النبي - ﷺ - غير عمر، من الصحابة - ﵃ -، وإن كان الحافظ أبو بكر البزار قال: لا نعلم رُوِيَ هذا الحديث إلا عن عمر، عن رسول الله بهذا الإسناد (^٢). وكذا ابن السكن في كتابه المسمى بـ \"السنن الصحاح المأثورة\" حيث قال: لم يروه عن النبي - ﷺ - بإسناد غير عمر بن الخطاب، وكذلك الإمام أبو عبد الله محمد بن عتَّاب، حيث قال: لم يروه عن النبي - ﷺ - غير عمر. وذكره الحافظ أبو يعلى القزويني في كتابه \"الإرشاد\" من حديث عبد المجيد، عن مالك، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري، عن النبي - ﷺ -: \"الأعمال بالنية\" (^٣). ثم قال: ورواه عنه نوح بن حبيب وإبراهيم بن عتيق، وهو حديث غير محفوظ عن زيد بن أسلم بوجه.\nفهذا مما أخطا فيه الثقة عن الثقة، وإنما هو حديث آخر أُلصق بهذا، وهذا مما غلط فيه عبد المجيد (^٤).\nورواه الدارقطني في \"أحاديث مالك التي ليست في الموطأ\" ولفظه:\n_________\n(^١) \"تهذيب الآثار\" ص ٧٨٦، مسند عمر بن الخطاب، السفر الثاني.\n(^٢) \"البحر الزخار\" ١/ ٣٨٠ (٢٥٧).\n(^٣) \"الإرشاد\" ١/ ٢٣٣ (٢٨).\n(^٤) \"الإرشاد\" ١/ ١٦٧.","vol":"2","page":159},{"text":"\"إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، ولكُلِّ امْرِئٍ مَا نَوى\" إلى آخره، ثم قال: تفرد به عبد المجيد، عن مالك، ولا نعلم حدث به عن عبد المجيد غير نوح بن حبيب وإبراهيم بن محمد العتيقي. قلت: وعبد المجيد هو ابن (عبد العزيز) (^١) بن أبي رواد المكي، وهو من رجال مسلم مقرونًا، ووثَّقه يحيى وغيره. وقال أحمد: ثقة يغلو في الإرجاء. وقال أبو حاتم: ليس بالقوي يكتب حديثه (^٢). وقال الدارقطني: لا يحتج به (^٣). وأما الخطابي فإنه أحال الغلط على الراوي عنه فقال: لا أعلم خلافًا بين أهل العلم أن هذا الحديث لا يصح مسندًا إلا من حديث عمر، وقد غلط فيه نوح بن حبيب (^٤)، ونوح هذا ثقة صاحب سنة، وأخرج له أبو داود والنسائي وقال: لا بأس به (^٥)، وقال الخطيب: هو ثقة، أمر أحمد بن حنبل أن يكتب حديثه (^٦).\nوقال ابن منده الحافظ: رواه عن النبي - ﷺ - غير عُمَرَ سعدُ بن أبي وقاص، وعلي بن أبي طالب، وأبو سعيد الخدري وعبد الله بن مسعود، وعبد الله بن عمر، وأنس، وابن عباس، ومعاوية، وأبو هريرة، وعبادة بن الصامت، وعتبة بن عبد السلمي (وهزال بن\n_________\n(^١) في (ف): عبد الله، والصواب ما أثبتناه كما في مصادر الترجمة.\n(^٢) \"الجرح والتعديل\" ٦/ ٦٥.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٥٠٠، \"التاريخ الكبير\" ٦/ ١١٢ (١٨٧٥)، \"تهذيب الكمال\" ١٨/ ٢٧١ - ٢٧٦ (٣٥١٠).\n(^٤) \"أعلام الحديث\" ١/ ١١١.\nوتعقبه العراقي في \"طرح التثريب\" ٢/ ٤ - ٥، فقال: وما قاله الخطابي ليس بجيد، فإنه لم ينفرد به نوح عنه بل رواه غيره عنه وإنما الذي تفرد به ابن أبي رواد كما قال الدارقطني وغيره. اهـ.\n(^٥) انظر: \"تاريخ بغداد\" ١٣/ ٣٢١.\n(^٦) \"تاريخ بغداد\" ١٣/ ٣٢٠، ٣٢١.","vol":"2","page":160},{"text":"سويد) (^١)، وعقبة بن عامر، وجابر بن عبد الله، وأبو ذر، وعتبة بن المنذر، وعقبة بن مسلم﵃ -.\nوسيأتي على الإثر عن الحفاظ أيضًا أنه لا يصح مسندًا إلا من حديث عمر.\nالوجه الثامن: هذا الحديث فرد غريب باعتبار، مشهورٌ باعتبارٍ آخر، وليس بمتواتر بخلاف ما يظنه بعضهم، فإن مداره على يحيى بن سعيدكما سلف، قال الحفاظ: لا يصح عن النبي - ﷺ - إلا من جهة عمر بن الخطاب، ولا عن عمر إلا من جهة علقمة، ولا عن علقمة إلا من جهة محمد بن إبراهيم التيمي، ولا عن محمد إلا من جهة يحيى بن سعيد الأنصاري، وعن يحيى اشتهر. فرواه جماعات لا يُحصون كما سلف وأكثرهم أئمة معروفون.\nقلت: وقد توبع علقمة والتيمي ويحيى بن سعيد على روايتهم.\nقال ابن منده الحافظ: هذا الحديث رواه عن عمر غير علقمة: ابنه عبد الله، وجابر، وأبو جحيفة، وعبد الله بن عامر بن ربيعة، وذو الكلاع، وعطاء بن يسار، وناشرة بن سُمَى. (وواصل بن عمرو) (^٢)،\n_________\n(^١) كذا في (ف): هَزّال بن سويد ولم أقف على من أسمه: هَزّال بن سويد، ولعل الصواب هزال بن يزيد الأسلمي، فقد أخرج الحاكم في \"تاريخ نيسابور\" كما في \"تخريج أحاديث المختصر\" ٢/ ٢٤٨ في ترجمة أبي بكر محمد بن أحمد بن بالويه من روايته عن محمد بن يونس، عن روح بن عبادة، عن شعبة، عن محمد بن المنكدر، عن ابن هزال، عن أبيه، عن النبي - ﷺ - قال: .. ثم ذكر حديث: \"إنما الأَعْمَالُ بِالنياتِ\" قال الحافظ: هزال هو ابن يزيد الأسلمي وهو صحابي معروف، واسم ابنه نعيم وهو مختلف في صحبته. اهـ.\n(^٢) كذا في (ف): واصل بن عمرو، ولم أقف له على ترجمة، وقد وقع في بعض المصادر واصل بن عمر كما في \"نصب الراية\" ١/ ٢٤٢، \"تخريج أحاديث =","vol":"2","page":161},{"text":"الجُذامي ومحمد بن المنكدر.\nورواه عن علقمة غير التيمي: سعيد بن المسيب، ونافع مولى ابن عمر، وتابع يحيى بن سعيد على روايته عن التيمي (محمد) (^١) بن علقمة أبو الحسن الليثي، وداود بن أبي الفرات، ومحمد بن إسحاق، وحجاج بن أرطاة، وعبد الله بن قيس الأنصاري.\nالوجه التاسع:\nادعى الخليلي أن الذي عليه الحفاظ أن الشاذ ما ليس له إلا إسناد واحد، يشذ به ثقة أو غيره، فما كان عن غير ثقة فمردود وما كان عن ثقة توقف فيه، ولا يحتج به (^٢). وقال الحاكم: إنه ما انفرد به ثقة وليس له أصل يتابع (^٣).\nوما ذكراه يشكل بما ينفرد به العدل الضابط كهذا الحديث؛ فإنه لا يصح إلا فردًا و(ليس له) (^٤) متابع أيضًا كما سلف، ومثل هذا الحديث النهي عن بيع الولاء وهبته الآتي في بابه تفرد به عبد الله بن دينار، عن ابن عمر، عن النبي - ﷺ - (^٥)، وقد قال مسلم في \"صحيحه\": للزهري نحو من تسعين حديثًا يرويها عن النبي - ﷺ - لا يشاركه فيها أحد بأسانيد جياد (^٦)، وما أبدع حد الشافعي ﵀ للشاذ، حيث\n_________\n= المختصر\" ٢/ ٢٤٨، ولم أقف له أيضا على ترجمة، والله أعلم.\n(^١) في (ف) محمد بن محمد، والصواب ما أثبتناه كما في \"تهذيب الكمال\" ٢٦/ ٢١٢.\n(^٢) \"الإرشاد\" للخليلي ١/ ١٧٦.\n(^٣) \"معرفة علوم الحديث\" للحاكم ص ١١٩.\n(^٤) في (ف): وله، ولعل الصواب ما أثبتناه حتى يستقيم السياق والله أعلم.\n(^٥) سيأتي برقم (٢٥٣٥) كتاب: العتق، باب: بيع الولاء وهبته.\n(^٦) \"صحيح مسلم\" عقب الرواية (١٦٤٧).","vol":"2","page":162},{"text":"قال هو وأهل الحجاز: الشاذ هو أن يروي الثقة مخالفًا رواية الناس، لا أن يروي ما لا يروي الناس.\nوهذا الحديث وأشباهه ليس فيه مخالفة، بل له شواهد من الكتاب والسنة؛ فمن الأول قوله تعالى: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ [البينة: ٥]، ﴿إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ﴾ [يوسف: ٢٤] ﴿فليعمل عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا﴾ [الكهف: ١١٠] ﴿كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ﴾ [البقرة: ٢٦٤]: ٢٦٤ ﴿أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ﴾ [البقرة: ٢٦٦] ﴿مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ﴾ [الشورى: ٢٠].\nأخبر تعالى أنه لا يكون في الآخرة نصيب إلا لمن قصدها بالعمل.\nومن الثاني: عدة أحاديث ستعلمها في موضعها منها: حديث:\n\"ولكن جهاد ونية\" (^١)، وحديث: \"إن الله لا ينظر إلى صوركم ولكن\nينظر إلى قلوبكم\" (^٢)، وحديث: \"إِذَا أَنْفَقَ الرَّجُلُ على أَهْلِهِ يَحْتَسِبُهَا\nفَهُوَ لَهُ صَدَقَة\" (^٣)، وحديث: \"إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا\nأُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فِىْ امْرَأَتِكَ\" (^٤)، وحديث: \"يقول الله\n-﷿-: أنا أغنى الشركاء عن الشرك، من عمل عملًا يشرك فيه غيري فأنا\n_________\n(^١) سيأتي برقم (١٨٣٤) كتاب: جزاء الصيد، باب: لا يحل القتال بمكة، (٣٠٧٧) كتاب: الجهاد والسير، باب: لا هجرة بعد الفتح، (٢٧٨٣) كتاب: الجهاد والسير، باب: فضل الجهاد والسير، (٢٨٢٥) كتاب: الجهاد والسير، باب: وجوب النفير، وما يجب من الجهاد والنية.\n(^٢) رواه مسلم (٢٥٦٤) كتاب: البر والصلة، باب: تحريم ظلم المسلم وخذله، وابن ماجه (٤١٤٣)، وأحمد ٢/ ٢٨٥، ٥٣٩ من حديث أبي هريرة.\n(^٣) سيأتي برقم (٥٥) كتاب: الإيمان، باب: ما جاء أن الأعمال بالنية ولكل امرئٍ ما نوى، ورواه مسلم (١٠٠٢) كتاب: الزكاة، باب: أي الصدقة أفضل.\n(^٤) سيأتي برقم (٥٦) كتاب: الإيمان، باب: ما جاء أن الأعمال بالنية والحسبة، (١٢٩٥) كتاب: الجنائز، باب: رثاء النبي - ﷺ - سعد بن خولة، (٢٧٤٢) كتاب: =","vol":"2","page":163},{"text":"بريء منه، وهو للذي أشرك\" (^١) وفي رواية: \"تركته وشركه\"، وحديث: \"من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله\" (^٢).\nالوجه العاشر:\nقول البخاري ﵀: (ثنا الحميدي)، وقول يحيى بن سعيد (أخبرني) يتعلق به مسائل:\nالأولى: في كتابة: نا وأنا، وقد أسلفنا الكلام عليه في القاعدة الخامسة عشر في الفصل المعقود لها فرَاجِعْها منه.\nالثانية: جرت العادة أنْ يقال فيما سمعه وحده من لفظ الشيخ: حَدَّثَني، ومع غيره: ثنا، وفيما قرأ عليه بنفسه: أخبرني، وفيما قرأ عليه بحضوره: أنا، فإن شك هل كان وحده أو مع غيره؟ فيحتمل أن يقال: يقول: حَدَّثَني أو أخبرني؛ لأن عدم غيره هو الأصل، واختاره البيهقي، ولا يقول: ثنا، فإن كان حَدَّثَني أكمل مرتبة منها فيقتصر\n_________\n= الوصايا، باب: أن يترك ورثته أغنياء، (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ - \"اللهم أمضِ لأصحابي هجرتهم\"، (٤٤٠٩) كتاب: المغازي، باب: حجة الوداع، (٥٣٥٤) كتاب: النفقات، باب: فضل النفقة على الأهل. (٥٦٦٨) كتاب: المرض، باب: ما رخص للمريض أن يقول: إني وجع، (٦٣٧٣) كتاب: الدعوات، باب: التعوذ من البخل، (٦٧٣٣) كتاب: الفرائض، باب: ميراث البنات. ورواه مسلم (١٦٢٨) كتاب: الوصية: باب الوصية بالثلث.\n(^١) رواه مسلم (٢٩٨٥) كتاب: الزهد والرقائق، باب من أشرك في عمله غير الله، وابن ماجه (٤٢٠٢)، وأحمد ٢/ ٣٠١، وابن خزيمة ٢/ ٦٧ - ٦٨ (٩٣٨) كلهم من حديث أبي هريرة.\n(^٢) سيأتي برقم (٧٤٥٨) كتاب: التوحيد، باب: قوله تعالى: وقد ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا﴾، ورواه مسلم (١٩٠٤) كتاب: الاِمارة، باب: من قاتل لتكون كلمة الله هى العليا فهو فى سبيل الله، عن أبي موسى الأشعري.","vol":"2","page":164},{"text":"على الناقص، وهو ما قاله الإمام يحيى القطان فيما إذا شك أن الشيخ قال: نا فلان أو حَدَّثَني، ثم إن هذا التفصيل من أصله مستحب، ويجوز في حَدَّثَني: نا، وفي أخبرني: أنا، وذلك سائغ في كلام العرب.\nالثالثة: أرفع الأقسام عند الجماهير السماع من لفظ المُسْمِع، قال الخطيب: وأرفع العبارات: سمعت ثم نا، وحَدَّثَني، فإنه لا يكاد أحد يقول في الإجازة والكتابة: سمعت لأنه يدلس ما لم يسمعه، وكان بعضهم يستعمل ثنا في الإجازة (^١).\nوقال ابن الصلاح: نا، وأنا أرفع من سمعت؛ إذ ليس في سمعت دلالة أن الشيخ خاطبه، بخلافهما كما وقع لأبي القاسم الآبندوني (^٢)، فإنه كان عسر الرواية، فكان البرقاني يجلس بحيث لا يراه أبو القاسم، ولا يعلم بحضوره فيسمع منه ما يحدث به، فكان يقول: سمعت، ولا يقول: نا ولا أنا؛ لأن قصده الرواية للداخل عليه (^٣).\nقلت: ولك أن تقول: نا أيضًا، قد استعملها بعضهم في الإجازة كما سلف، ولا شك في انحطاط رتبتها عن السماع.\nالرابعة: في إطلاق نا، وأنا في القراءة على الشيخ ثلاث مذاهب: المنع، والجواز، والمنع في نا والجواز في أنا، والأول قول جماعة\n_________\n(^١) انظر: \"الكفاية\" ص ٤١٢ - ٤١٣.\n(^٢) هو أبو القاسم عبد الله بن إبراهيم بن يوسف الآبندوني الجرجاني، كان إمامًا حافظًا زاهدًا ثقة مأمونًا ورعًا مكثرًا من الحديث، وكان من أقران أبي بكر الإسماعيلي وأبي أحمد ابن عدي الحافظ، وروى عنه الحاكم أبو عبد الله الحافظ، وأبو بكر البرقاني الخوارزمي.\nمات سنة ثمان أو سبع وستين وثلاثمائة.\nانظر ترجمته في: \"تاريخ بغداد\" ٩/ ٤٠٨، \"الأنساب\" للسمعاني ١/ ٩١ - ٩٢.\n(^٣) \"مقدمة ابن الصلاح\" ص ١٣٥ - ١٣٦.","vol":"2","page":165},{"text":"منهم: أحمد، وصححه الآمدي (^١)، والغزالي (^٢) من الأصوليين، وهو مذهب المتكلمين.\nوالثاني: منسوب إلى معظم الحجازيين والكوفيين ومالك والبخاري أيضًا، وصححه ابن الحاجب (^٣) من الأصوليين، وعن الحاكم أنه مذهب الأئمة الأربعة (^٤).\nوالثالث: نسب إلى الشافعي وأصحابه ومسلم بن الحجاج وجمهور أهل المشرق، ونقل عن أكثر المحدثين أيضًا ومنهم ابن وهب (^٥)، وقيل: إنه أول من أحدث هذا الفرق بمصر، وصار هو الشائع الغالب على أهل الحديث (^٦)، وقد أعاد أبو حاتم الهروي قراءة \"صحيح البخاري\" كله؛ لأنه قرأه على بعض الشيوخ عن الفربري، وكان يقول له في كل حديث: حدثكم الفربري، فلما فرغ من الكتاب سمع الشيخ يذكر له إنما سمع الكتاب من الفربري قراءة عليه، فأعاده وقال له في جميعه: أخبركم الفربري (^٧).\nوقد ذكر البخاري في باب: العلم كما ستعلمه: عن الحميدي عن\n_________\n(^١) \"الإحكام\" ٢/ ١٠٠.\n(^٢) \"المستصفى\" ١/ ٣١٠.\n(^٣) \"منتهى الوصول\" ص ٨٣.\n(^٤) \"معرفة علوم الحديث\" ص ٢٥٩ - ٢٦٠.\n(^٥) \"مقدمه ابن الصلاح\" ص ١٣٢ - ١٣٧، \"المقنع في علوم الحديث\" ص ٢٨٨ - ٢٩٢.\n(^٦) انظر: \"علوم الحديث\" ص ١٤٠، ثم قال ابن الصلاح: وهذا يدفعه أن ذلك مروي عن ابن جريج والأوزاعي حكاه عنهما الخطيب، إلا أن يعني أنه أول من فعل ذلك بمصر، والله أعلم. اهـ.\n(^٧) أوردها الخطيب في \"الكفاية\" ص ٤٣٦.","vol":"2","page":166},{"text":"ابن عيينة أنه قال: نا وأنا وأنبأنا وسمعت واحد (^١)، وقد أتى البخاري في هذا الحديث بألفاظ، فقال: نا الحميدي، نا سفيان، وفي بعض نسخه، وهي نسخة شيخنا قطب الدين عن سفيان، ثم قال: أخبرني محمد، ثم قال سمعت عمر، فكأنه يقول: هذِه الألفاظ كلها تفيد السماع والاتصال (^٢).\nالوجه الحادي عشر:\nقام الإجماع على أن الإسناد المتصل بالصحابي لا فرق فيه بين أن يأتي بلفظ: سمعت، أو بلفظ: عن، أو بلفظ: أن، أو بلفظ: قال. وقد ذكر البخاري في هذا الحديث الألفاظ الأربعة، فذكره هنا وفي الهجرة (^٣) والنذور وترك الحيل بلفظ: سمعت رسول الله - ﷺ -. وفي باب: العتق بلفظ: عن. وفي؛ باب: الإيمان بلفظ: أنَّ، وفي النكاح بلفظ: قال.\nنعم. وقع الاختلاف فيمن دونه إذا قال: عن، فقيل: إنه من قبيل المرسل والمنقطع حَتَّى يتبين اتصاله بغيره، والصحيح أنه من قبيل المتصل بشرط أن لا يكون المُعَنعِنُ مدلسًا، وبشرط إمكان لقاء بعضهم بعضا. وفي اشتراط ثبوت اللقاء وطول الصحبة ومعرفته بالراوية عنه مذاهب:\n_________\n(^١) سيأتي قبل الرواية (٦١) كتاب: العلم، باب: قول المحدث: حدثنا أو أخبرنا أو أنبانا.\n(^٢) ورد بهامش (ف) ما نصه: بلغ إبراهيم بن محمد بن خليل الحلبي قراءة على شيخنا حافظ الإسلام المصنف، وسمعه الأئمة شيخنا شمس الدين محمد الصفدي والبستاني الحاضري وأبو الحسن التيمي وابن بهرام وآخرون.\n(^٣) من كتاب: \"المناقب\" حديث رقم (٣٨٩٨).","vol":"2","page":167},{"text":"أحدها: لا يشترط شيء من ذَلِكَ، ونقل مسلم في مقدمة \"صحيحه\" الإجماع عليه (^١).\nوثانيها: يشترط ثبوت اللقاء وحده، وهو قول البخاري والمحققين.\nوثالثها: يشترط طول الصحبة.\nورابعها: يشترط معرفته بالرواية عنه، وقد أسلفنا كل ذَلِكَ في القاعدة الخامسة السالفة أول الكتاب في المقدمات.\nوالحميدي مشهور بصحبة ابن عيينة، وهو أثبت الناس فيه، قال أبو حاتم: هو رئيس أصحابه ثقة إمام (^٢). وقال ابن سعد: هو صاحبه وراويته (^٣). والأصح أنَّ أنْ كعن بالشرط المتقدم. قلت: ولغة بني تميم إبدال العين من الهمزة، وقال أحمد وجماعة: يكون منقطعًا حَتَّى يتبين السماع.\nالوجه الثاني عشر:\nذكر البخاري في بعض رواياته لهذا الحديث: سمعت رسول الله - ﷺ -. وفي بعضها: سمعت النبي - ﷺ -. كما قدمناه. وتتعلق بذلك مسألة مهمة وهي: هل يجوز تغيير قال النبي إلى قال الرسول أو عكسه؟ وقد سلفت أول الكتاب.\nقال ابن الصلاح: والظاهر أنه لا يجوز، وإن جازت الرواية بالمعنى؛ لاختلاف معنى الرسالة والنبوة (^٤). وسهل في ذَلِكَ الإمام أحمد وحماد بن سلمة والخطيب، وصوبه النووي، فإنه لا يختلف به\n_________\n(^١) \"صحيح مسلم\" ١/ ٣٢.\n(^٢) \"الجرح والتعديل\" ٥/ ٥٧.\n(^٣) \"الطبقات الكبرى\" ٥/ ٥٠٢.\n(^٤) \"مقدمة ابن الصلاح\" ص ٢٣٣.","vol":"2","page":168},{"text":"هنا معنى (^١)، وهو كما قال. وبهذا يظهر ردُّ بحثِ مَن بحثَ، حيث قال: لو قيل: يجوز تغيير النبي إلى الرسول دون عكسه لما بعد؛ لأن في الرسول معنى زائدًا على النبي وهو الرسالة.\nقلت: وهذِه المسألة من أصلها مبنية على أن الرسالة أخص من النبوة، وهو ما عليه الجمهور.\nوأما من قال: إنهما بمعنى، فلا يأبى هذا، وقد أوضحت الكلام على ذَلِكَ في كتابنا المسمى بـ\"الإعلام بفوائد عمدة الأحكام\" في شرح الخطبة مع فوائد جمة متعلقة بذلك، وذكرت فيه أن من الغرائب ما قاله الحليمي (^٢): إن الإيمان يحصل بقول الكافر: آمنت بمحمد النبي دون محمد الرسول، معللًا بأن النبي لا يكون إلا لله، والرسول قد يكون لغيره. وقلت فيه: كأنه أراد أن لفظ الرسول يستعمل عرفًا في غير الرسالة إلى الخلق، بخلاف النبوة فإنها لا تستعمل إلا في النبوة الشرعية دون اللغوية (^٣).\nثم اعلم أنه يتأكد الاعتناء بالجمع بين الصلاة والتسليم عند ذكره\n_________\n(^١) \"مسلم بشرح النووي\" ١/ ٣٨.\n(^٢) الحليمي هو أبو عبد الله، الحسين بن الحسن بن محمد بن حليم البخاري، الشافعي أحد الأذكياء الموصوفين، ومن أصحاب الوجوه في المذهب، كان متفننا، سيّال الذهن، مناظرًا، طويل الباع في الأدب والبيان. ولد في سنة ثمان وثلاثين وثلاثمائة، وله مصنفات نفيسة، توفي في شهر ربيع الأول سنة ثلاث وأربعمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٢/ ١٣٧، ١٣٨، \"سير أعلام النبلاء\" ١٧/ ٢٣١ - ٢٣٤، \"الوافي بالوفيات\" ١٢/ ٣٥١، \"طبقات السبكي\" ٤/ ٣٣٣ - ٣٤٣.\n(^٣) \"الإعلام بفوائد عمدة الأحكام\" ١/ ١٠٨.","vol":"2","page":169},{"text":"عليه أفضل الصلاة والسلام، وقد نص العلماء على كراهة إفراد أحدهما (^١).\nالوجه الثالث عشر:\nاختلف النحاة في (سمعت) هل يتعدى إلى مفعولين؟ على قولين: أحدهما: نعم، وهو مذهب أبي علي الفارسي في \"إيضاحه\" قال: لكن لابد أن يكون الثاني مما يُسْمَع، كقولك: سمعت زيدًا يقول كذا، ولو قلت: سمعمت زيدًا أخاك لم يجز (^٢)، والصحيح أنه لا يتعدى إلا إلى مفعول واحد، والفعل الواقع بعد المفعول في موضع الحال، أي: سمعته حال قوله كذا.\nالوجه الرابع عشر:\n(الْمِنْبَرِ) -بكسر الميم- مشتق من النبر وهو الارتفاع، قاله أهل اللغة (^٣)، قال الجوهري: نبرت الشيء، أنْبُرُه نبرًا: رفعته. ومنه سمي المِنبر (^٤).\nالخامس عشر:\nلفظة: \"إنما\" موضوعة للحصر، تثبت المذكور، وتنفى ما عداه، هذا مذهب الجمهور من أهل اللغة والأصول وغيرهما. وعلى هذا هل هو بالمنطوق أو بالمفهوم؟ فيه مذهبان حكاهما ابن الحاجب (^٥)،\n_________\n(^١) انظر: \"مقدمة ابن الصلاح\" ص ١٩٠، \"مسلم بشرح النووي\" ١/ ٤٤، \"المقنع\" ١/ ٣٥٣.\n(^٢) \"الإيضاح\" ١/ ١٩٧.\n(^٣) \"لسان العرب\" ٥/ ١٨٨، \"تاج العروس\" ١/ ٣٥١٠، مادة: (نبر).\n(^٤) \"الصحاح\" ٢/ ٨٢١، مادة: (نبر).\n(^٥) \"المنتهى\" لابن الحاجب ص ١١٢.","vol":"2","page":170},{"text":"ومقتضى كلام الإمام وأتباعه أنه بالمنطوق (^١)، واختار الآمدي أنها لا تفيد الحصر بل تفيد تأكيد الإثبات (^٢)، وهو الصحيح عند النحويين (^٣)، وقيل: تفيده وضعًا لا عرفًا، حكاه بعض المتأخرين، ومحل بسط المسألة كتب الأصول والعربية فلا نطول به.\nفائدتان: الأولى: (أنما) -بفتح الهمزة- كإنما قاله الزمحشري (^٤) في قوله تعالى: ﴿قُلْ إِنَّمَا يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ﴾ [الأنبياء: ١٠٨].\nوعُدَّ ذَلِكَ من أفراده (^٥)، ومنع بعض شيوخنا الحصر هنا لاقتضائه أنه لم يُوْحَ إليه غير التوحيد (^٦). وفيما ذكره نظر، فإن الخطاب مع المشركين، فالمعنى: ما أُوحي إِلَيَّ في أمر الربوبية إلا التوحيد لا الإشراك (^٧).\nالثانية: للحصر أدواتٌ أُخَرُ منها: حصر المبتدأ في الخبر نحو: العالم زيد (^٨)، ومنها: تقديم المعمولات على ما قاله الزمخشري (^٩) وجماعة نحو: ﴿إِيَّاكَ نَعْبُدُ﴾ [الفاتحة: ٥]، ومنها إلا، على اختلاف\n_________\n(^١) \"التمهيد\" للإسنوي ص ٢١٨، \"الإبهاج\" ١/ ٣٥٦.\n(^٢) \"الإحكام\" ٣/ ١٠٦.\n(^٣) انظر: \"مغني اللبيب\" ص ٤٠٦.\n(^٤) \"الكشاف\" ٣/ ٢٠٨.\n(^٥) قاله أبو حيان، انظر: \"مغني اللبيب\" ص ٥٩، \"القواعد والفوائد الأصولية\" للبعلي ص ١٤٠.\n(^٦) وهو منقول أيضًا عن أبي حيان، انظر المصادر السابقة.\n(^٧) انظر: \"مغني اللبيب\" ص ٥٩، \"القواعد والفوائد الأصولية\" ص ١٤٠.\n(^٨) قلت: المسألة خلافية، فقد ذهب الحنفية والقاضي أبو بكر وجماعة من المتكلمين إلى أنه لا يفيد الحصر، واختاره الآمدي، وذهب الغزالي والهراسي وجماعة من الفقهاء إلى أنه يدل على الحصر. انظر: \"الإحكام\" ٣/ ١٠٦.\n(^٩) \"الكشاف\" ١/ ٤، ٧.","vol":"2","page":171},{"text":"فيها، ومنها لام كي، كقوله تعالى: ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً﴾ [النحل: ٨]، قاله الباجي (^١)، ومنها السبر والتقسيم (^٢) نحو: إن لم يكن زيد متحركًا فهو ساكن.\nالسادس عشر:\nفي الحديث مع \"إنما\" صيغة حَصْرٍ أخرى، وهي المبتدأ والخبر الواقع بعده، وقد أسلفنا عن البخاري أنه رواه مرة بإسقاط \"إنما\" فكل منهما إذا انفرد يفيد ما أفاده الآخر واجتماعهما آكد.\nالسابع عشر:\n\"الأَعْمَال\" حركات البدن، ويتجوز بها عن حركات النفس، وعبَّر بها دون الأفعال؛ لئلا تتناول أفعال القلوب، ومنها النية ومعرفة الله تعالى، فكان يلزم أن لا يصحَّان إلا بنية، لكن النية فيهما محال؛ أما النية فلأنها لو توقفت على نية أخرى لتوقفت الأخرى على أخرى ولزم التسلسل أو الدور، وهما محالان. وأما معرفة الله تعالى؛ فلأنها لو توقفت على النية، -مع أن النية قصد المنوي بالقلب- لزم أن يكون عارفًا بالله قبل معرفته وهو محال. ولأن المعرفة وكذا الخوف والرجاء مميزة لله تعالى بصورتها- وكذا التسبيح وسائر الأذكار والتلاوة، لا يحتاج شيء منها إلى نية التقرب به بل إلى مجرد القصد له، ولهذا لما كان الركوع والسجود في الصلاة غير ملتبس بهما لم يجب فيهما ذكر،\n_________\n(^١) \"المنتقى\" ٣/ ١٣٢.\n(^٢) السبر والتقسيم: هو حصر الأوصاف في الأصل المقيس عليه وإبطال ما لا يصلح بدليل فيتعين أن يكون الباقي علة، والسبر لغة: الاختبار ومنه الميل الذي يختبر به الجرح، فإنه يقال له: المسبار، وسمي هذا به؛ لأن المناظر يقسم الصفات ويختبر كل واحدِ منها، هل تصلح للعلية أم لا؟ =","vol":"2","page":172},{"text":"بخلاف القيام والقعود في التشهد فإن كلًّا منهما ملتبس بالعادة، فوجب في القيام القراءة وفي القعود التشهد ليتميزا عن العادة.\nثم اعلم أن الأعمال ثلاثة: بدني، وقلبي، ومُرَكَّب منهما:\nفالأول: كل عمل لا يشترط فيه النية: كرد الغصوب، والعواري، والودائع، والنفقات، وكذا إزالة النجاسة على الصواب وغير ذَلِكَ.\nوالثاني: كالاعتقادات، والتوبة، والحب في الله، والبغض فيه، وما أشبه ذَلِكَ.\nوالثالث: كالوضوء، والصلاة، والحج، وكل عبادة بدنية، فيشترط فيها النية قولًا كانت أو فعلًا كما سيأتي. وبعض الخلافيين يخصص العمل بما لا يكون قولًا، وفيه نظرٌ؛ لأن القول عمل جارحي أيضًا، أما الأفعال فقد استعملت مقابلة للأقوال. ولا شك أن هذا الحديث يتناول الأقوال.\nالوجه الثامن عشر:\n\"النِّيَّاتِ\": جمع نية -بالتشديد والتخفيف-، فمن شدد -وهو المشهور- كانت من نوى ينوي إذا قصد وأصله نوية، قلبت الواو ياء ثم أدغمت في الياء بعدها لتقاربهما، ومن خفف كانت من ونى يني إذا أبطا وتأخر؛ لأن النية تحتاج في توجيهها وتصحيحها إلى إبطاء وتأخر (^١). ويقال: نويت فلانًا وأنويته بمعنًى.\n_________\n= انظر: \"المختصر في أصول الفقه\" لابن اللحام ص ١٤٨، \"المنخول\" ص ٣٥٠، \"شرح الكوكب المنير\" ٤/ ١٤٢، \"إرشاد الفحول\" ٢/ ٨٩٢.\n(^١) قال العيني في \"عمدة القاري\" ١/ ٢٦: وهذا بعيد لأن مصدر ونى يني وَنْيًا، قال الجوهري: يقال: ونيت في الأمر أني ونًى ووَنيًا، أي: ضعفت فأنا وانٍ. اهـ.\nوانظر: \"الصحاح\" ٦/ ٢٥٣١.","vol":"2","page":173},{"text":"الوجه التاسع عشر: الباء في قوله: (\"بِالنِّيَّاتِ\")، يحتمل أن تكون باء السببية، ويحتمل أن تكون باء المصاحبة (^١)، ويتخرج على ذَلِكَ أن النية جزءٌ من العبادة أم شرط، وستعلم ما فيه قريبًا.\nالوجه العشرون:\nوجه إفراد النية على رواية البخاري في الإيمان كونها مصدرًا، وجمعت هنا، لاختلاف أنواعها ومعانيها؛ لأن المصدر إذا اختلفت أنواعه جُمع، فمتى أُريد مطلق النية -من غير نظر لأنواعها- تعين الإفراد، ومتى أريد ذَلِكَ جُمعت.\nالوجه الحادي بعد العشرين:\nأفردت أيضًا وجمعت الأعمال؛ لأن المفرد المُعَرَّف عام، والمراد أن كل عمل على انفراده تعتبر فيه نية مفردة، ويحتمل أن العمل الواحد يحتاج إلى نيات إذا قُصِدَ كمال العمل، كمن قصد بالأكل دفع الجوع، وحفظ النفس، والتقوي على العبادة، وما أشبه ذَلِكَ، وبسبب تعدد النيات يتعدد الثواب.\nالوجه الثاني بعد العشرين:\nأصل النية: القصد، تقول العرب: نواك الله بحفظه، أي: قصدك الله بحفظه، كذا نقله عنهم جماعة من الفقهاء، واعترض ابن الصلاح\n_________\n(^١) باء السببية هي التي يَصلح غالبًا في موضعها اللام وقد يصلح موضعها لفظ (بسبب) ومنه قوله تعالى ﴿إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ﴾. أما باء المصاحبة فلها علامتان: إحداهما: أن يحسن في موضعها (مع)، والأخرى: أن يغني عنها وعن مصحوبها الحال. كقوله تعالى: ﴿يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ﴾ أي مع الحق أو محقًا، وقوله: ﴿قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ﴾ أي: مع سلام أو مسلمًا عليك. ولصلاحية وقوع الحال موقعها سماها كثير من النحويين باء الحال.","vol":"2","page":174},{"text":"فقال: هذِه عبارة منكرة؛ لأن المقصود مخصوص بالحادث، فلا يضاف إلى الله تعالى.\nقال: وفي ثبوت ذَلِكَ عن العرب نظر؛ لأن الذي في \"الصحاح\": نواك الله، أي: صحبك في السفر وحفظك (^١)، وقال الأزهري: يقال: نواه الله، أي: حفظه (^٢)، وهذا الذي أنكره عليهم غير منكر بل صحيح، وقد قال: هو في القطعة التي شرحها من أول (^٣) \"صحيح مسلم\"، وقد ورد عن العرب: نواك الله بحفظه. هذا كلامه، ومعلوم أن من أطلق القصد لم يرد القصد الذي هو من صفة الحادث بل أراد الإرادة، إذا تقرر هذا، فالمراد هنا قصد الشيء المأمور تقربًا إلى الله تعالى مقترنًا بقصده. فإن قصد وتراخى عنه فهو عزم. وجعل الحافظ أبو الحسن علي بن المفضل المقدسي (^٤) في \"أربعينه\" النيةَ، والإرادةَ، والقصد، والعزم بمعنًى، قال: وكذا أزمعت على الشيء وعمدت إليه، قال: وتطلق الإرادة على الله تعالى ولا يطلق عليه غيرها مما (ذكرنا) (^٥).\n_________\n(^١) \"الصحاح\" ٦/ ٢٥١٦.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٦٨٢ مادة: نوى.\n(^٣) هنا تبدأ النسخة: (ج).\n(^٤) هو علي بن المفضل بن علي بن مفرج بن حاتم بن حسن بن جعفر، الشيخ الإمام، المفتي، الحافظ، الكبير، المتقن، شرف الدين، أبو الحسن، ولد في سنة أربع وأربعين وخمسمائة، كان ذا دِيْنٍ وَوَرع وتصون وعدالة وأخلاق رضيّة، توفي في مستهل شعبان سنة إحدى عشرة وستمائة ودفن بسفح المقطم.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٢٩٠ - ٢٩٢، \"سير أعلام النبلاء\" ٢٢/ ٦٦ - ٦٩، \"العبر\" ٥/ ٣٨ - ٣٩.\n(^٥) في (ج): ذكرناه. قال الشيخ بكر بن عبد الله أبو زيد في \"معجم المناهي اللفظية\" ص ٣٢٤: النية لا يجوز إطلاقها على الله، فلا يقال: ناوٍ، ولكن يقال يريد، طردًا لقاعدة التوقيف على ما ورد به النص. اهـ.","vol":"2","page":175},{"text":"ثم اعلم بعد ذَلِكَ أن محلها القلب عند الجمهور لا اللسان؛ لقوله تعالى: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ [البينة: ٥]، والإخلاص إنما يكون بالقلب، وقال تعالى: ﴿وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ﴾ [الحج: ٣٧]، وقال عليه أفضل الصلاة والسلام: \"التقوى ها هنا\" ويشير إلى صدره ثلاث مرات (^١).\nإذا تقرر أن محلها القلب، فإن اقتصر عليه جاز (^٢) إلا في الصلاة على وجه شاذٍّ لأصحابنا لا يُعْبَأ به. وإن اقتصر على اللسان لم يجز (^٣) إلا في الزكاة على وجه شاذٍّ أيضا (^٤)، ومثله قول الأوزاعي: لا تجب النية في الزكاة (^٥) وإن جمع بينهما فهو آكد (^٦). واشترطه\n_________\n(^١) رواه مسلم (٢٥٦٤) كتاب: البر والصلة، باب: تحريم ظلم المسلم، وأبو داود (٤٨٨٢)، والترمذي (١٩٢٧)، وابن ماجه (٣٩٣٣)، وأحمد ٢/ ٢٧٧، والبيهقي في \"الشعب\" ٧/ ٥٠٧، ٥٠٨ (١١١٥١) كلهم من حديث أبي هريرة.\n(^٢) انظر: \"المعونة\" ١/ ٩١، \"المهذب\" ١/ ٢٣٦، \"العزيز\" ١/ ٤٧٠، \"الكافي\" لابن قدامة ١/ ٢٧٥.\n(^٣) انظر: \"الحاوي\" ٢/ ٩١، \"التهذيب\" ٢/ ٧٢، \"البيان\" ٢/ ١٦٠.\n(^٤) انظر: \"المجموع\" ١/ ٣٥٩، \"فتاوى السبكي\" ١/ ١٩٩.\n(^٥) انظر: \"المجموع\" ٦/ ١٥٧، \"المغني\" ٤/ ٨٨.\n(^٦) وقال بعضهم: يستحب، وقال آخرون: إنه أكمل الأحوال انظر: \"الحاوي\" ٢/ ٩١، \"الوسيط\" ١/ ٢٠٩، \"المغني\" ٢/ ١٣٢، والصواب أن التلفظ بالنية سرًّا بدعة، قال شيخ الإسلام في \"مجموع الفتاوى\" ٢٢/ ٢٣٣: الجهر بالنية في الصلاة من البدع السيئة، ليس من البدع الحسنة، وهذا متفق عليه بين المسلمين، لم يقل أحد منهم أن الجهر بالنية مستحب، ولا هو بدعة حسنة، فمن قال ذلك فقد خالف سنة الرسول - ﷺ -، وإجماع الأئمة الأربعة، وغيرهم، وقائل هذا يستتاب فإن تاب وإلا عوقب بما يستحقه، وإنما تنازع الناس في نفس التلفظ بها سرًا هل يستحب أم لا؟ على قولين: والصواب أنه لا يستحب التلفظ بها فإن النبي - ﷺ - وأصحابه لم يكونوا يتلفظون بها لا سرًا ولا جهرًا، والعبادات التي شرعها النبي - ﷺ - لأمته ليس =","vol":"2","page":176},{"text":"أبو عبد الله الزبيري كما أشار إليه الماوردي (^١)، وحكاه الروياني (^٢) أيضًا، واقتضى كلامه طرده في كل عبادة. ومشهور مذهب مالك أن الأفضل أن ينوي العبادة بقلبه من غير نطق بلسانه؛ إذ اللسان ليس محلًّا للنية على ما مر (^٣).\nتنبيهات:\nأحدها: جميع النيات المعتبرة يشترط فيها المقارنة إلا الصوم\n_________\n= لأحد تغييرها، ولا إحداث بدعة فيها. اهـ.\nوقال في ٢٢/ ٢١٩ - ٢٢٠: والنية تتبع العلم فمن علم ما يريد أن يفعله فلابد أن ينويه، فإذا علم المسلم أن غدًا من رمضان، وهو ممن يصوم رمضان، فلابد أن ينوي الصيام، فإذا علم أن غدًا العيد لم ينو الصيام تلك الليلة. ثم قال: والنية تتبع العلم والاعتقاد اتباعًا ضروريًا، إذا كان يعلم ما يريد أن يفعله فلابد أن ينويه، فإذا كان يعلم أنه يريد أن يصلي الظهر، وقد علم أن تلك الصلاة صلاة الظهر، امتنع أن يقصد غيرها. اهـ.\nوقال في \"شرح العمدة\" ٢/ ٥٩١: لأن النية محض عمل القلب فلم يشرع إظهارها باللسان لقوله تعالى: ﴿قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ [الحجرات: ١٦]، وفاعل ذلك يُعلم الله بدينه الذي في قلبه. اهـ.\n(^١) \"الحاوي\" ٢/ ٩١ - ٩٢.\n(^٢) هو القاضي العلامة، فخر الإسلم، شيخ الشافعية، أبو المحاسن عبد الواحد بن\nإسماعيل بن أحمد بن محمد الروياني، الطبري، الشافعي، ولد في آخر سنة خمس\nعشرة وأربعمائة، من مصنفاته: \"البحر\" في المذهب، طويل جدًّا، غزير الفوائد،\n\"مناصيص الشافعي\"، \"حلية المؤمن\"، \"الكافي\". قتل بجامع آمل يوم الجمعة\nحادي عشر سنة إحدى وخمسمائة، قتلته الإسماعيلية، ورويان بلدة من أعمال\nطبرستان. انظر ترجمته في: \"وفيات الأعيان\" ١٩٨/ ٣ - ١٩٩، \"سير أعلام\nالنبلاء\" ١٩/ ٢٦٠ - ٢٦٢، \"العبر\" ٤/ ٤ - ٥، \"طبقات السبكي\" ٧/ ١٩٣ - ٢٠٣.\n(^٣) انظر: \"المعونة\" ١/ ٩١، \"التاج والإكليل\" ٢/ ٢٠٧، \"حاشية الدسوقي\" ١/ ٢٣٤.","vol":"2","page":177},{"text":"للمشقة، وإلا الزكاة؛ فإنه يجوز تقديمها قبل وقت إعطائها، قيل: والكفارات؛ فإنه يجوز تقديمها قبل الفعل والشروع.\nثانيها: ينبغي لمن أراد شيئًا من الطاعات أن يستحضر النية، فينوي به وجه الله تعالى. وهل يشترط ذَلِكَ أول كل عمل وإن قَلَّ وتكرر فعله مقارنًا لأوله؟ فيه مذاهب: أحدها: نعم. وثائيها: يشترط ذَلِكَ في أوله ولا يشترط إذا تكرر، بل يكفيه أن ينوي أول كل عمل، ولا يشترط تكرارها فيما بعد ولا مقارنتها ولا الاتصال. وثالثها: يشترط المقارنة دون الاتصال. ورابعها: يشترط الاتصال وهو أخف من المقارنة.\nوكأن هذِه المذاهب راجعة إلى أنَّ النية جزء من العبادة أو شرط لصحتها، والجمهور على الأول، ولأصحابنا وجه بالثاني، والشرط لا (يجب) (^١) مقارنته ولا اتصاله ولا تكراره للمشروط، بل متى وجد ما يرفعه أو ينفيه وجب فعله، وقال الحارث بن أسد المحاسبي (^٢): الراجح عند أكثر السلف الاكتفاء بنية عامة، ولا يحتاج إليها في كل جزء لما فيه من الحرج والمشقة.\nالثالث: النية وسيلة للمقاصد، والأعمال قد تكون وسيلة وقد تكون مقصودة وقد يجتمعان.\n_________\n(^١) خرق بمقدار كلمة في (ج).\n(^٢) هو الزاهد العارف، شيخ الصوفية، أبو عبد الله، الحارث بن أسد البغدادي، المحاسبي، صاحب التصانيف الزهدية، قال الخطيب: له كتب كثيرة في الزهد وأصول الديانة والرد على المعتزلة والرافضة، وقال الذهبي: المحاسبي كبير القدر، وقد دخل في شيء يسير من الكلام فنُقم عليه، وورد أن الإمام أحمد أثنى على حال المحاسبي من وجه وحذر منه، مات سنة ٢٤٣.\nوانظر ترجمته في: \"حلية الأولياء\" ١٠/ ٧٣، ١٠٩، \"تاريخ بغداد\" ٨/ ٢١١، ٢١٦، \"وفيات الأعيان\" ٢/ ٥٧، ٥٨، \"سير أعلام النبلاء\" ١٢/ ١١٠ - ١١٢.","vol":"2","page":178},{"text":"الرابع: الغرض المهم من النِّيَّة تمييز العبادات عن العادات، وتمييز رتب العبادات بعضها عن بعض، فمن أمثلة الأول: الوضوء، والغسل، والإمساك عن المفطرات، ودفع المال إلى الغير. ومن أمثلة الثاني: الصلاة.\nالخامس: قد أسلفنا أن معنى النِّيَّة القصد، وذلك لا يؤثر إلا إذا كان جازمًا بالمقصود بصفته الخاصة، وإلا لم يكن قصدًا، فلو كان شاكًّا في وجود شرط ذَلِكَ الفعل، أو علق النية على شرط لم يصح المنوي، نعم لو كان جازمًا بالوجوب ناسيًا صفته، كمن تحقق أن عليه صومًا ولم يَدْرِ أنه من قضاء رمضان أو نذر أو كفارة، فقد حكى صاحب \"البيان\" عن (الصيمري) (^١) أنه يصح إذا نوى الصوم الواجب عليه، قياسًا على من نسي صلاة من الخَمس ولم يعرف عينها، فإنه يعذر في جزم النية للضرورة (^٢). ولو علق كما إذا قال: أصوم غدًا إن شاء الله. فالأصح أنه إن قصد الشك أو التعليق لم يصح، وإن قصد التبرك أو تعليق الحياة على مشيئة الله تعالى وتمكينه صح (^٣)، ثم في عدم الجزم بالنية صورٌ محل الخوض فيها كتب الفروع.\n_________\n(^١) في (ف): الصميري، وما أثبتناه من (جـ) وهو الصواب، والصيمري هو: شيخ الإسلام، القاضي أبو القاسم، عبد الواحد بن الحسين الصيمري، من أصحاب الوجوه.\nمن مصنفاته: \"الإيضاح في المذهب\"، \"القياس والعلل\"، \"الكفاية\". توفي الصيمري بعد سنة ست وثمانين وثلائمائة.\nانظر ترجمته في: \"معجم البلدان\" ٣/ ٤٣٩، \"تهذيب الأسماء واللغات\" ٢/ ٢٦٥، \"سير أعلام النبلاء\" ١٧/ ١٤.\n(^٢) \"البيان\" ٣/ ٤٩٢.\n(^٣) انظر: \"البيان\" ٣/ ٤٩٢ - ٤٩٣، \"المجموع\" ٦/ ٣١٥.","vol":"2","page":179},{"text":"الوجه الثالث بعد العشرين:\nقوله - ﷺ -: (\"إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ .. \") هو متعلق بالخبر المحذوف، ولا جائز أن نقدر وجودها لوجود العمل ولا نية، فتعين أن نقدر نفي الصحة أو نفي الكمال، وفيه مذهبان للأصوليين، والأظهر الأول؛ لأنه أقرب إلى حضوره بالذهن عند الإطلاق، فالحمل عليه أَوْلَى، وقد يقدرونه بالاعتبار، أي: اعتبار الأعمال بالنيات، وقرب ذَلِكَ بمثل قولهم: إنما الملك بالرجال -أي: قوامه ووجوده- وإنما الرجال بالمال، وإنما الرعية بالعدل، وكل ذَلِكَ يراد به أن قوام هذِه الأشياء بهذِه الأمور. وقدَّر بعض المحدثين القبول وهو راجع إلى ثواب الآخرة، وهو مرتب على الصحة والكمال، وقد تنفك الصحة عن القبول بالنسبة إلى أحكام الدنيا فقط. وعلى تقدير إضمار الصحة أو الكمال وقع اختلاف الفقهاء، فذهب الشافعي ومالك وأحمد وداود وجمهور أهل الحجاز إلى تقدير الصحة، أي: الأعمال مجزية أو معتبرة بالنيات، أو: إنما صحتها أو اعتبارها بالنيات. فيكون قد حذف المضاف وأقام المضاف إليه مقامه، فلا يصح وضوء ولا غسل ولا تيمم إلا بنية، وذهب أبو حنيفة ومن وافقه إلى تقدير الكمال، أي: كمال الأعمال بالنيات. فيصح الوضوء والغسل بغير نية ولا يصح التيمم إلا بنية، وذهبت طائفة ثالثة إلى أنه يصح الكل من غير نية، حكاه ابن المنذر عن الأوزاعي وغيره (^١)، ومحل الخوض في هذِه المسألة كتب الخلافيات، وقد أوضحتها في \"شرح عمدة الأحكام\"، فليراجع منه (^٢).\n_________\n(^١) \"الأوسط\" ١/ ٣٦٩ - ٣٧٠.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ١/ ١٨٣.","vol":"2","page":180},{"text":"فإن قلت: الحديث المذكور عام مخصوص فإن أداء الدين، ورد الودائع، والأذان، والتلاوة، والأذكار، وهداية الطريق، وإماطة الأذى عبادات، وتصح بلا نية، فتضعف دلالته حينئذ، ويخص عدم اعتبارها في الوضوء أيضًا.\nفالجواب: أن ما عُدَّ وادُّعِيَ فيه الصحة بلا نية إجماعًا ممنوع حَتَى يثبت الإجماع، ولن يقدر عليه، ثم نقول: النية تلازم هذِه الأعمال، فإنَّ مؤدي الديَّن قصد براءة الذمة وذلك عبادة، وكذا الوديعة، والأذكار، والتلاوة والأذان بصورتهن عبادة، ولا ينفك تعاطيهن عن القصد، وذلك نية. ومتى خَلَوْنَ عن القصد لم يعتد بهن عبادة، والهداية والإماطة مترددة بين القربة وغيرها، وتتميز بالقصد.\nتتمات تتعلق بالنية:\nالأولى: لو وطئ امرأة يظنها أجنبية، فإذا هي مباحة له أَثِمَ، ولو اعتقدها زوجته أو أمته فلا إثم (^١)، وكذا لو شرب مباحًا يعتقده حرامًا أَثِمَ، وبالعكس لا يأثم، ومثله: ما إذا قَتل من يعتقده معصومًا، فبان أنه مستحق دمه، أو أتلف مالًا يظنه لغيره فكان ملكه.\nقال الشيخ عز الدين في \"قواعده\": ويجري عليه حكم الفاسق لجرأته على ربه تعالى. وأما مفاسد الآخرة فلا يعذب (تعذيبَ) (^٢) زانٍ، ولا قاتلٍ ولا آكلٍ مالًا حرامًا؛ لأن عذاب الآخرة مرتب على رتب المفاسد في الغالب، كما أن ثوابها مرتب على رتب المصالح في الغالب، قال: والظاهر أنه لا يعذب تعذيبَ من ارتكب صغيرة\n_________\n(^١) ورد بهامش (ف): قال الخضري: إن كانت زوجته حرة؛ فالولد حر، وإلا فرقيق.\n(^٢) فى (ج): عذاب.","vol":"2","page":181},{"text":"لأجل جرأته وانتهاكه الحرمة، بل عذابًا متوسطًا بين الصغيرة والكبيرة (^١).\nالثانية: لو قال لامرأته: أنت طالق. يظنها أجنبية (طلقت) (^٢) زوجته لمصادفة محله، وفي عكسه تردد لبعض العلماء مأخذه النظر إلى النية أو إلى فوات المحل، ولو قال لرقيقه: أنت حرٌّ. يظنه أجنبيًّا عتق، وفي عكسه التردد المذكور. وعلى هذا القياس في مسائل الشريعة والحقيقة والمعاملات الظاهرة والباطنة.\nالثالثة: ذهب بعض العلماء إلى وقوع الطلاق بالنية المجردة ولزوم النذر بها؛ اعتمادًا على هذا الحديث ولا يرد على هذا حديث: \"إن الله تجاوز لأمتي عما حدثت به أنفسها ما لم تعمل به\" (^٣) لأن (المعفو) (^٤) عنه في هذا الحديث هو الخطرات والهمم الضعيفة، بخلاف ما (عقدت) (^٥) به العزائم، وهم إنما يوقعون الطلاق ونحوه بالنية إذا قويت وصارت عزيمة أكيدة.\nالرابعة: إذا نذر اعتكاف مدة (متتابعة) (^٦) لزمه، وأصح الوجهين عند أصحابنا أنه لا يجب التتابع بلا شرط (^٧).\n_________\n(^١) \"قواعد الأحكام\" ١/ ٢٦.\n(^٢) في (ج): خلفت.\n(^٣) سيأتي رقم (٢٥٢٨) كتاب: العتق، باب الخطأ والنسيان في العتاقة والطلاق ونحوه، و(٥٢٦٩) كتاب: الطلاق، باب: الطلاق في الإغلاق والكره، و(٦٦٦٤) كتاب: الأيمان والنذور، باب: إذا حنث ناسيًا في الأيمان، ومسلم (١٢٧) كتاب: الإيمان، باب: تجاوز الله عن حديث النفس والخواطر بالقلب إذا لم تستقر.\n(^٤) في (ج): العفو.\n(^٥) في (ج): عقد.\n(^٦) في (ج): مستأنفة.\n(^٧) انظر: \"روضة الطالبين\" ٢/ ٣٣٩، \"فتح الوهاب\" ١/ ١٣١، \"مغني المحتاج\" ١/ ٤٥٥.","vol":"2","page":182},{"text":"فعلى هذا لو نوى التتابع بقلبه ففي لزومه وجهان: أصحهما لا كما لو نذر أصل الاعتكاف بقلبه، كذا نقله الرافعي (^١) عن تصحيح البغوي (^٢) وغيره. قال الروياني وهو ظاهر نقل المزني، قال: والصحيح عندي اللزوم؛ لأن النية إذا اقترنت باللفظ عملت كما لو قال: أنت طالق. ونوى ثلاثًا.\nالخامسة: في اشتراط النية في الخطبة وجهان للشافعية كما في الأذان، قاله الروياني في \"البحر\" وفي الرافعي في الجمعة: أن القاضي حسين حكى اشتراط نية الخطبة وفرضيتها كما في الصلاة (^٣)، ونقله في \"الشرح الصغير\" عن بعضهم.\nالسادسة: عدة الوفاة من حين الموت حَتَّى لو بلغها موته بعد تقضيها حلت للأزواج عندنا، وبه قال مالك والكوفيون. ولو أعتق عبده عن غيره\n_________\n(^١) \"العزيز\" ٣/ ٢٦٥ والرافعي هو شيخ الشافعية إمام الدين أبو القاسم عبد الكريم بن محمد بن عبد الكريم بن الفضل الرافعي القزويني ولد سنة خمس وخمسين وخمسمائة من تصانيفه: \"شرح مسند الشافعي\" (طُبع بتحقيق دار الفلاح)، \"الفتح العزيز في شرح الوجيز\"، \"التذنيب\". توفي سنة ٦٢٣.\nانظر ترجمته في: \"سير أعلام النبلاء\" ٢٢/ ٢٥٢ - ٢٥٥.\n(^٢) \"التهذيب\" ٣/ ٢٢٦ وهو الشيخ الإمام، العلامة القدوة الحافظ، شيخ الإسلام، محي السنة، أبو محمد الحسين بن مسعود بن محمد بن الفراء البغوي الشافعي المفسر، صاحب التصانيف كـ \"شرح السنة\"، و\"معالم التنزيل\"، و\"المصابيح\"، و\"التهذيب\" وغيرها من التصانيف المفيدة النافعة.\nكان يلقب بمحيي السنة، وبركن الدين، توفي بمرو الروذ في شوال سنة ست عشرة وخمسمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٢/ ١٣٦ - ١٣٧، \"سير أعلام النبلاء\" ١٩/ ٤٣٩ - ٤٤٣، \"الوافي بالوفيات\" ١٣/ ٢٦.\n(^٣) \"العزيز\" ٢/ ٢٩٣.","vol":"2","page":183},{"text":"في كفارة الظهار بغير إذنه أجزأه عند ابن القاسم، وخالفه أشهب تبعًا للشافعي وأبي حنيفة (^١).\nالسابعة: إذا أخذ الخوارج الزكاة اعتد بها على الأصح عندنا.\nثالثها (^٢): إن أخذت قهرًا فنعم، وإلا فلا، وبه قال مالك.\nالثامنة: قال الشافعي في البويطي كما نقله الروياني، عن القاضي أبي الطيب عنه: قد قيل: إن من صرح بالطلاق، والظهار، والعتق ولم يكن له نية في ذَلِكَ لم يلزمه فيما بينه وبين الله تعالى طلاق، ولا ظهار ولا عتق، ويلزم في الحكم. وحجته هذا الحديث و\"رفع القلم عن ثلاثة\" (^٣). والإجماع على المجنون والنائم إذا تلفظا بصريح الطلاق لا يلزمهما. وقال: قال مالك: من طلق، أو أعتق، أو ظاهر بلا نية يلزمه ذَلِكَ في الحكم فيما بينه وبين الله تعالى. والحجة فيه لمن ذهب إليه ما ذكر الله من إتلاف المؤمن خطأ، وما أجمع عليه العلماء أن من أتلف مال آدمي خطأ فذلك عليه وإن لم ينو، وذلك من حقوق الآدميين، وللمرأة حق في منعها نفسها، وللعبد حق في حريته، وللمساكين حق في الظهار. ولم يتعرض البويطي لواحد (منهما) (^٤). فالظاهر أنه قصد تخريجه على قولين.\n_________\n(^١) انظر: \"المنتقى\" ٤/ ٤٢.\n(^٢) على اعتبار أن في مسألة أخذ الخوارج للزكاة ثلاثة أوجه.\n(^٣) رواه أبو داود (٤٣٩٨)، والنسائي ٦/ ١٥٦، وابن ماجه (٢٠٤١)، وأحمد ٦/ ١٠٠ - ١٠١، وأبو يعلى ٧/ ٣٣٦ (٤٤٠٠)، والطحاوي في \"مشكل الآثار\" \"تحفة\" ١/ ٥٨٢ (٥٧٩)، والحاكم ٢/ ٥٩ وصححه على شرط مسلم، من حديث عائشة، والحديث صححه الألباني في \"الإرواء\" (٢٩٧).\n(^٤) في (ج): منها.","vol":"2","page":184},{"text":"التاسعة: روينا في \"مسند أبي يعلى\" من حديث (…) (^١) أنه -﵇- قال: \"يقول الله تعالى للحفظة يوم القيامة: اكتبوا لعبدي كذا وكذا من الأجر، فيقولون: ربنا لم نحفظ ذَلِكَ عنه ولا هو في صحفنا فيقول: إنه نواه، إنه نواه\" (^٢). ولهذا المعنى ونحوه ورد الحديث الآخر: \"نية المؤمن خير من عمله\" (^٣) وللناس فيه تأويلات ذكرت منها في \"شرح\n_________\n(^١) بياض في (ج)، و(ف).\nوالحديث بهذا النص مروي عن أبي عمران الجوني من قوله، وروي مرفوعًا عن أبي عمران الجوني عن أنس، بلفظ مقارب لهذا النص.\nأما قول أبي عمران فقد رواه ابن أبي الدنيا في \"الإخلاص والنية\" ص ٧٥، وأبو نعيم في \"الحلية\" ٢/ ٣١٣.\nوأما حديث أنس فقد رواه الطبراني في \"الأوسط\" ٣/ ٩٧. وقال: لم يرو هذا الحديث عن أبي عمران إلا الحارث. اهـ. والبزار (٣٤٣٥) وقال: لا نعلمه يروى عن أنس إلا من هذا الوجه، والدارقطني في \"السنن\" ١/ ٥١، من طريق الحارث بن غسان، عن أبي عمران الجوني، عن أنس قال: قال رسول الله - ﷺ -: \"يؤتى يوم القيامة بصحف مختمة فتنصب بين يدي الله ﵎، فيقول ﵎: ألقوا هذا، واقبلوا هذا، فتقول الملائكة: وعزتك ما رأينا إلا خيرًا، فيقول الله -﷿-: إن هذا كان لغير وجهي، وإني لا أقبل من العمل إلا ما ابتغي به وجهي\".\nقال الهيثمي في \"المجمع\" ١٠/ ٣٥٠: رواه الطبراني في \"الأوسط\" بإسنادين ورجال أحدهما رجال الصحيح، ورواه البزار. اهـ. والحديث ضعفه الألباني في \"الضعيفة\" (٥١٥٤).\nقلت: وقع عند الطبراني أن الحارث هو ابن عبيد وهو خطأ، بل الصواب ابن غسان كما عند البزار، والدارقطني والله أعلم.\n(^٢) رواه ابن أبي الدنيا في \"الإخلاص والنية\" ص ٧٥، وأبو نعيم في \"الحلية\" ٢/ ٣١٣.\n(^٣) رواه الطبراني في \"الكبير\" ٦/ ١٨٥ (٥٩٤٢)، وأبو نعيم في \"الحلية\" ٣/ ٢٥٥ من طريقه، والخطيب في \"تاريخ بغداد\" ٩/ ٢٣٧، عن سهل بن سعد الساعدي، وقال الهيثمي في \"المجمع\" ١/ ٦١: رجاله موثقون إلا حاتم بن عباد بن دينار الجرشي لم أر من ذكر له ترجمة. اهـ، وقال العراقي في \"تخريج أحاديث الإحياء\" ٢/ =","vol":"2","page":185},{"text":"عمدة الأحكام\" تسعة على (تقدير) (^١) صحته، منها: أن نيته خير من خيرات عمله.\nومنها: أن النية المجردة عن العمل خير من العمل المجرد عنها (^٢).\nالوجه الرابع بعد العشرين:\nقوله عليه الصلاة السلام: \"وَإِنَّمَا لِكُلِّ امْرِئِ مَا نَوى\" يقال: امْرؤ وَمرء. قال تعالى: ﴿وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ﴾ [الأنفال: ٢٤]، (يقال) (^٣) هذا مرء، وهذان امرآن، ولا يجمع إلا قومًا ورجالًا، ومنهم من يقول: هذا مرآن، وأنثى امرئ امرأة، وأنثى مرء مرأة ومرة\n_________\n= ١١٧١: رواه الطبراني من حديث سهل بن سعد، ومن حديث النواس بن سمعان وكلاهما ضعيف. اهـ. والحديث ضعفه الألباني في \"الضعيفة\" (٦٠٤٥). ورواه القضاعي في \"مسند الشهاب\" ١/ ١١٩ (١٤٨) عن النواس بن سمعان. قال الحافظ في \"الفتح\" ٤/ ٢١٩: والحديث ضعيف. اهـ. وقال العجلوني في \"كشف الخفاء\" ٢/ ٣٢٤: وللعسكري بسند ضعيف عن النواس بن سمعان: \"نية المؤمن خير من عمله ونية الفاجر شر من عمله\". اهـ. وقال الألباني في \"الضعيفة\" (٢٧٨٩): موضوع، فيه عثمان بن عبد الله الشامي كان يضع الحديث. اهـ ورواه القضاعي في \"مسند الشهاب\" ١٩/ ١١ (١٤٧)، والبيهقي في \"شعب الإيمان\" ٥/ ٣٤٣، عن أنس. قال البيهقي: وهذا إسناد ضعيف. اهـ. وقال الحافظ في \"الفتح\" ٤/ ٢١٩: والحديث ضعيف. اهـ.، وقال العجلوني في \"كشف الخفاء\" ٢/ ٤٣٠ في إسناده يوسف بن عطية ضعيف. اهـ. ورواه ابن عبد البر في \"التمهيد\" ١٢/ ٢٦٥ عن علي بن أبي طالب. ورواه الربيع بن حبيب! في \"مسنده\" ص ٢٣ عن ابن عباس، والحديث ضعف إسناده الألباني في \"الضعيفة\" (٢٧٨٩) وقال: فيه مسلم بن أبي كريمة مجهول كما قال أبو حاتم والذهبي، والربيع بن حبيب إباضي مجهول، ومسنده هذا هو \"صحيح الإباضية\" وهو مليء بالأحاديث الواهية والمنكرة. اهـ.\n(^١) في (ف): تقرير.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ١/ ١٩٣ - ١٩٤.\n(^٣) في (ف): تقول.","vol":"2","page":186},{"text":"- بغير همز- و(ما) بمعنى: الذي، وصِلَتُه: نوى، والعائد محذوف، أي: نواه. فإن قدرت ما مصدرية لم تحتج إلى حذف؛ إذ ما المصدرية عند سيبويه حرف، والحروف لا تعود عليها الضمائر، والتقدير: لكل امرئ نيته.\nالوجه الخامس بعد العشرين:\nقوله: \" (وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوى\"). مقتضاه أن من نوى شيئًا يحصل له، وما لم يَنْوِه لا يحصل له؛ ولهذا عظموا هذا الحديث، وجعلوه ثلث العلم، والمراد بالحصول وعدمه بالنسبة إلى الشرع، وإلا فالعمل قد حصل لكنه غير معتد به، وسياق الحديث يدل عليه بقوله: \" (فَمَنْ كَانَتْ هِجْرَتُهُ إلى دُنْيَا (يُصِيبُهَا) (^١) .. \") إلى آخره، فإن قلت: فما فائدة ذكر هذا بعد الأول وهو يقتضي التعميم؟\nقلت: له فوائد:\nالأولى: اشتراط تعيين المنوي، فمن كانت عليه مقضية لا يكفيه أن ينوي الصلاة الفائتة، بل لابد أن ينوي كونها ظهرًا أو عصرًا أو غيرهما، ولولا اللفظ الثاني لاقتضى الأول صحة النية بلا تعيين، أو أوهم ذَلِكَ، قاله الخطابى (^٢).\nالثانية: منع الاستنابة في النية، فإن اللفظ إنما يقتضي اشتراط النية في كل عمل، وذلك لا يقتضي منع الاستنابة في النية، إذ لو نوى واحد عن غيره صدق عليه أنه عمل بنية وذلك ممتنع، فأفاد بالثاني مَنْعَ ذلك.\nوقد استثني من هذا نية الولي عن الصبي في الحج، والمسلم عن زوجته\n_________\n(^١) من (ج).\n(^٢) \"أعلام الحديث\" ١/ ١١٣ - ١١٤.","vol":"2","page":187},{"text":"الذمية عند طُهْرِهَا من الحيض على القول بذلك، وحَجُّ الإنسان عن غيره، وكذا إذا وكَّل في تفرقة الزكاة، وفوض إليه النية ونوى الوكيل، فإنه يجزئه كما قاله الإمام والغزالي و\"الحاوي الصغير\".\nالثالثة: أنه تأكيد لقوله: \"إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ\" فنفى الحكم بالأول، وأكده بالثاني تنبيها على شرف الإخلاص (وتحذيرًا من الرياء المانع من (الإخلاص) (^١).\nفائدة: إذا أشرك في العبادة غيرها من أمر دنيوي أو رياء، فاختار الغزالي اعتبار الباعث على العمل، فإن كان القصد الدنيوي هو الأغلب لم يكن فيه أجر، وإن كان القصد الديني هو الأغلب كان له (أجر) (^٢) بقدره، وإن تساويا تساقطا.\nواختار الشيخ عز الدين ابن عبد السلام أنه لا أجر فيه مطلقًا سواء تساوى القصدان أو اختلفا (^٣).\nوقال المحاسبي: إذا كان الباعث الديني أقوى بطل عمله وخالف في ذَلِكَ الجمهور.\nوقال محمد بن جرير الطبري: إذا كان ابتداء العمل لله لم يضره ما عرض بعده في نفسه من عجب. هذا قول عامة السلف.\nالوجه السادس بعد العشرين:\nمقتضى قوله - ﷺ -: \"وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوى\" أن من نوى شيئًا لم يحصل له غيره ومن لم ينوِ شيئًا لم يحصل، وهذِه قاعدة مطردة في جميع\n_________\n(^١) من (ف) وفيها: الخلاص، والمثبت هو الصواب.\n(^٢) في (ف): الأجر.\n(^٣) \"قواعد الأحكام\" ١/ ١٢٤.","vol":"2","page":188},{"text":"مسائل النية، نعم شدَّ عن ذَلِكَ مسائل يتأدى الفرض فيها بنية النفل، محل الخوض فيها كتب الفروع، وقد أوضحتها في كتاب \"الأشباه والنظائر\" فلتراجع منه (^١).\nالوجه السابع بعد العشرين:\nالهجرة في اللغة: الترك. والمراد بها هنا: ترك الوطن والانتقال إلى غيره، وهي في الشرع: مفارقة دار الكفر إلى دار الإسلام خوف الفتنة، وطلب إقامة الدين. وفي الحقيقة: مفارقة ما يكره الله إلى ما يحب.\nووقعت الهجرة في الإسلام على خمسة أوجه:\nأحدها: إلى الحبشة عندما آذى الكفار الصحابة.\nثانيها: من مكة إلى المدينة بعد الهجرة.\nالثالثة: هجرة القبائل إلى المدينة قبل الفتح للاقتباس والتعلم لقومهم عند الرجوع.\nالرابعة: هجرة من أسلم من أهل مكة؛ ليأتى النبي - ﷺ - ثمَّ يرجع إليها. كفعل صفوان بن أمية ومهاجرة الفتح.\nالخامسة: هجرة ما نهى الله عنه، وهي أهمها، وقد أوضحتها بفوائد (جمة) (^٢) في كتابنا \"الإعلام بفوائد عمدة الأحكام\" فلابد لك من مراجعته (^٣). وأما حديث: \"لا هجرة بعد الفتح\" (^٤) فمؤول كما ستعلمه في موضعه حيث ذكره البخاري -إن شاء الله- فإن الهجرة باقية إلى يوم القيامة من دار الكفر -إِذَا لم يمكنه إظهار دينه- إلى دار الإسلام،\n_________\n(^١) \"الأشباه والنظائر\" لابن الملقن ١/ ٢٤٨ - ٢٥٢.\n(^٢) في (ج): خمسة.\n(^٣) \"الإعلام بفوائد عمدة الأحكام\" ١/ ١٩٨ - ٢٠١.\n(^٤) سبق تخريجه.","vol":"2","page":189},{"text":"وينبغي أن تعدُّ سادسة (^١). ثمَّ اعلم أن معنى الحديث وحكمه يتناول الجميع غير أن الحديث ورد على سبب كما سيأتي، والعبرة بعموم اللفظ.\nالوجه الثامن بعد العشرين:\nقوله - ﷺ -: (\"فَمَنْ كَانَتْ هِجْرَتُهُ إلى دُنْيَا .. \") إلى آخره، هو تفصيل لما سبق في قوله: (\"إِنَّمَا الأَعْمَالُ بِالنِّياتِ، وَإِئمَا لِكُلِّ آمْرِئٍ مَا نَوى\")، وإنما فرض الكلام في الهجرة؛ لأنها السبب الباعث على هذا الحديث كما سيأتي.\nالوجه التاسع بعد العشرين:\nقوله - ﷺ - في الرواية الأخرى في الإيمان: (\"فَمَنْ كَانَتْ هِجْرَتُهُ إلى اللهِ وَرَسُولِهِ .. \"). إلى آخره لابد فيه من تقدير شيء؛ لأن القاعدة عند أهل الصناعة أن الشرط والجزاء والمبتدأ والخبر لابد من تغايرهما، وهنا وقع الاتحاد، (فالتقدير) (^٢): فمن كانت هجرته إلى الله ورسوله نية وعقدًا، فهجرته إلى الله ورسوله حكمًا وشرعًا (^٣).\nالوجه الثلاثون:\nقوله - ﷺ -: (\"فَمَنْ كَانَتْ هِجْرَتُهُ إلى دُنْيَا\") الدنيا بضم الدال عَلَى\n_________\n(^١) زاد الحافظ أبو زرعة العراقي في \"طرح التثريب\" ١/ ٢٢: الهجرة الثانية إلى أرض الحبشة فإنهم هاجروا إلى أرض الحبشة مرتين كما هو معروف في السير ولا يقال: كلاهما هجرة إلى الحبشة، فاكتفي بذكر الهجرة إليها مرة فإنه قد عدد الهجرة إلى المدينة في الأقسام لتعددها.\nثم قال: والهجرة إلى الشام في آخر الزمان عند ظهور الفتن. اهـ.\n(^٢) في (ج): والتقديرين.\n(^٣) ورد تعليق بهامش (ف) نصه: وقد يقصد بالخبر المفرد بيان الشيء وعدم التغيير فيتحد بالمبتدأ لفظًا كقوله: أنا أبو النجم، وشعري شعري.","vol":"2","page":190},{"text":"المشهور (^١)، وحكى ابن قتيبة وغيره كسرها (^٢)، وجمعها دُنَا ككبرى وكُبَر وهي من دنوت لدنوها وسبقها الدار الآخرة، وينسب إليها دنيوي ودُنْييُّ، وقال الجوهري (^٣) وغيره: ودنياوي وقوله: \"دُنْيَا\" هو مقصور غير منون عَلَى المشهور، وهو الذي جاءت به الرواية، ويجوز في لغة غريبة تنوينها (^٤).\nالوجه الحادي بعد الثلاثين:\nفي حقيقة الدنيا قولان للمتكلمين:\nأحدهما: ما عَلَى الأرض مع الجو والهواء، (وأظهرهما) (^٥): كل المخلوقات من الجواهر والأعراض الموجودة قبل الدار الآخرة.\nالوجه الثاني بعد الثلاثين:\nالمراد بالإصابة: الحصول، شَبَّهَ تحصيل الدنيا بإصابة العرض بالسهم بجامع حصول المقصود.\n_________\n(^١) الدنيا انقلبت فيها الواو ياءً، لأن فُعْلَى إذا كانت اسمًا من ذوات الواو أبدلت واوها ياءً، كما أُبدلت الواو مكان الياء في فَعْلَى، فأدخلوها في فُعْلَى ليتكافآ في التغيير.\n(^٢) \"أدب الكاتب\" ص ٣٢٨.\n(^٣) \"الصحاح\" ٦/ ٢٣٤١. مادة: (دنو).\n(^٤) قال الحافظ أبو زرعة العراقي في \"طرح التثريب\" ١/ ٢٥: وحكى بعض المتأخرين من شراح البخاري أن فيها لغة قريبة بالتنوين وليس بجيد، فإنه لا يعرف في اللغة، وسبب الغلط أن بعض رواة البخاري رواه بالتنوين وهو أبو الهيتم الكشميهني، وأنكر ذلك عليه ولم يكن ممن يرجع إليه في ذلك فأخذ بعضهم يحكي ذلك لغة كما وقع لهم نحو ذلك في خلوف فم الصائم فحكوا فيه لغتين، وانما يعرف أهل اللغة الضم وأما الفتح فرواية مردودة لا لغة. اهـ.\n(^٥) في (ف): أظهرها.","vol":"2","page":191},{"text":"الثالث بعد الثلاثين:\nقوله - ﷺ -: (\"أَوِ امْرَأَةٍ يَتَزَوَّجُهَا\") هو بمعنى: ينكحها كما جاء في الرواية الأخرى، وقد يستعمل بمعنى الاقتران بالشيء، ومنه قوله تعالى: ﴿وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ﴾ [الدخان: ٥٤]، أي: قرناهم، قاله الأكثرون. وقال مجاهد والبخاري وطائفة: أنكحناهم (^١).\nالرابع بعد الثلاثين:\nإن قُلْتَ: كيف ذكرت المرأة مع الدنيا مع أنها داخلة فيها، فالجواب عنه من أوجه:\nأحدها: أنه لا يلزم دخولها في هذِه الصيغة؛ لأن (لفظة) (^٢) دنيا نكرة وهي لا تعم في الإثبات. فلا يلزم دخول المرأة فيها.\nالثاني: أن هذا الحديث ورد على سبب، وهو أنه لما أُمر بالهجرة من مكة إلى المدينة تخلف جماعة عنها فذمَّهم الله تعالى بقوله: ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ)﴾ الآية [النساء: ٩٧]، ولم يهاجر جماعة لفقد استطاعتهم فَعَذَرهُم واسْتَثْنَاهُم بقوله: ﴿إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ﴾ [النساء: ٩٨]، الآية، وهاجر المخلصون إليه، فمدحهم في غير ما موضع من كتابه، وكالت في المهاجرين جماعة خالفت نيتهم نية المخلصين، منهم من كانت نيته تزوج امرأة كانت بالمدينة من المهاجرين يقال لها: أم قيس (^٣)، وادعى ابن دحية: أن اسمها قيلة،\n_________\n(^١) رواه الطبري في \"تفسيره\" ١١/ ٢٤٨، ٢٤٩ (٣١١٧٦).\n(^٢) في (ج): لفظ.\n(^٣) رواه الطبراني في \"الكبير\" ٩/ ١٠٣ (٨٥٤٠) من طريق سعيد بن منصور، عن أبي معاوية، عن الأعمش، عن شقيق، عن عبد الله ومن طريقه المزي في \"تهذيب الكمال\" ١٦/ ١٢٦، والذهبي في \"السير\" ١٠/ ٥٩٠، قال الهيثمي في \"المجمع\" ١٠١/ ٢ (٢٥٨٠): رواه الطبراني في \"الكبير\" ورجاله رجال الصحيح. اهـ. =","vol":"2","page":192},{"text":"فسمي مهاجر أم قيس، ولا يعرف اسمه بعد البحث عنه، ولعله للستر عليه، فكان قصده بالهجرة من مكة إلى المدينة (بنية) (^١) التزوج بها لا لقصد فضيلة الهجرة، فقال النبي - ﷺ - ذَلِكَ، وبين مراتب الأعمال بالنيات، فلهذا خص ذكر المرأة دون سائر ما ينوى به الهجرة من أفراد الأغراض الدنيوية؛ لأجل تبيين السبب، وإن كانت أعظم أسباب فتنة الدنيا قَالَ - ﷺ -: \"ما تركت بعدي فتنة أضر عَلَى الرجال من النساء\" (^٢)، وذكر الدنيا معها من باب زيادة النص عَلَى السبب، كما أنه لما سُئِلَ عن طهورية ماء البحر زاد: \"حل ميتته\" (^٣) ويحتمل أن يكون هاجر لمالها مع نكاحها، ويحتمل أنه هاجر لنكاحها وغيره لتحصيل دنيا من جهة ما، فعرض بها.\nالثالث: أن ذكرها من باب التنبيه على زيادة التحذير منها كذكر الخاص بعد العام؛ تنبيهًا عَلَى مزيته، كما في ذكر جبريل وميكائيل بعد الملائكة وغير ذَلِكَ، وليس منه قوله تعالى: ﴿وَنَخْلٌ وَرُمَّانٌ﴾ [الرحمن: ٦٨]، بعد ذكر الفاكهة، وإن غلط فيه بعضهم؛ لأن فاكهة نكرة في سياق الإثبات فلا تعم، (لكن وردت في معرض الامتنان) (^٤)، وقد جاء أيضا في القرآن عكس هذا وهو ذكر العام بعد الخاص\n_________\n= وقال الحافظ في \"الفتح\" ١/ ١٠: وهذا إسناد صحيح على شرط الشيخين. اهـ.\n(^١) ساقطة من: ج.\n(^٢) سيأتي برقم (٥٠٩٦) كتاب: النكاح، باب: ما يتقى من شؤم المرأة، ورواه مسلم (٢٧٤٠) كتاب: الرقاق، من حديث أسامة بن زيد.\n(^٣) رواه أبوداود (٨٣) عن أبي هريرة أن رجلًا سأل ..، والترمذي (٦٩) عن أبي هريرة، وفي الباب عن جابر والفراسي، وقال: هذا حديث حسن صحيح. والنسائي ١/ ٥١ عن أبي هريرة سأل رجل ..، وابن ماجه (٣٨٧) عن الفراسي.\n(^٤) ساقط من: (ج). =","vol":"2","page":193},{"text":"كقوله تعالى إخبارًا عن إبراهيم -﵇-: ﴿رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ﴾ [إبراهيم: ٤١]، وقوله تعالى إخبارًا عن نوح -﵇-: ﴿رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا﴾ [نوح: ٢٨]\nالخامس بعد الثلاثين:\nإن قُلْتَ لم ذم على طلب الدنيا وهو أمر مباح والمباح لا ذم فيه ولا مدح؟ قُلْتُ: إنما ذم لكونه لم يخرج في الظاهر لطلب الدنيا. وإنما خرج في صورة طالب فضيلة الهجرة فأبطن خلاف ما أظهر.\nالسادس بعد الثلاثين:\nإنما لم يعد - ﷺ - ما بعد الفاء الواقعة جوابًا للشرط بقوله: \"فَهِجْرَتُهُ إلى مَا هَاجَرَ إِلَيْهِ\" ولم يعده باللفظ الأول في الرواية الأخرى: \"فهجرته إلى الله ورسوله\" للإعراض عن تكرير ذكر الدنيا والغض منها وعدم الاحتفال بأمرها؛ ولئلا يجمع بين ذكر الله ورسوله في الضمير (فقد نهى عنه) (^١) في حديث الخطيب (^٢).\nالسابع بعد الثلاثين:\nهذا الحديث أحد الأحاديث التي عليها مدار الإسلام، وقد اختلف في عدها على عشرة أقوال ذكرتها مجموعة في كتابنا \"الإعلام بفوائد\n_________\n= وما قاله المصنف فيه نظر؛ لأن النكرة في سياق الإثبات إن كانت للامتنان عمت كما قاله جماعة من الأصوليين.\nانظر: \"التمهيد\" للإسنوي ص ٣٢٥، \"القواعد والفوائد الأصولية\" ص ٢٠٤.\nوقال العيني في \"عمدة القاري\" ١/ ٣٠: الفاكهة اسم لما يتفكه به: أي يتنعم به زيادة على المعتاد، وهذا المعنى موجود في النخل والرمان فحينئذ يكون ذكرهما بعد ذجر الفاكهة من قبيل عطف الخاص على العام. اهـ.\n(^١) من (ج).\n(^٢) رواه مسلم (٧٨٠) عن عدي بن حاتم أن رجلًا خطب عند النبي - ﷺ - …","vol":"2","page":194},{"text":"عمدة الأحكام\" (^١) فراجعه (منها) (^٢) فإنه من المهمات، نذكر منها هنا أربعة:\nأحدها: أنها ثلاثة: هذا الحديث، وحديث: \"حسن إسلام المرء تركه ما لا يعنيه\" (^٣)، وحديث: \"الحلال بيِّن والحرام بيِّن\" (^٤).\nثانيها: أنها أربعة بزيادة حديث: \"ازهد في الدنيا يحبك الله\" (^٥)، وقد نظمها بعضهم فقال:\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ١/ ١٥٣ - ١٥٧.\n(^٢) في (ج): منه.\n(^٣) كذا في الأصول والحديث رواه الترمذي (٢٣١٧)، وابن ماجه (٣٩٧٦)، وابن حبان (٢٢٩) من حديث أبي هريرة، قال الترمذي: هذا حديث غريب لا نعرفه من حديث أبي سلمة، عن أبي هريرة، عن النبي - ﷺ - إلا من هذا الوجه. اهـ. والحديث صححه الألباني في \"صحيح الجامع\" (٥٩١١).\n(^٤) سيأتي برقم (٥٢) كتاب: الإيمان، ورواه مسلم (١٥٩٩) كتاب: المساقاة، باب: أخذ الحلال وترك الشبهات.\n(^٥) رواه ابن ماجه (٤١٠٢)، والعقيلي في \"الضعفاء\" ٢/ ١١، والطبراني في \"الكبير\" ٦/ ١٩٣ (٥٩٧٢)، والحاكم ٤/ ٣١٣، وأبو نعيم ٧/ ١٣٦، والقضاعي في \"مسند الشهاب\" ١/ ٣٧٣، من طريق خالد بن عمرو القرشي، عن سفيان الثوري، عن أبي حازم، عن سهل بن سعد الساعدي. قال الحاكم: صحيح الإسناد ولم يخرجاه. اهـ. وتعقبه الذهبي ففال: خالد وضاع. اهـ. وقال العقيلي: ليس له من حديث الثوري أصل، وقد تابعه محمد بن كثير الصنعاني، ولعله أخذ عنه ودلسه؛ لأن المشهور به خالد هذا. اهـ. وقال البوصيري في \"زوائد ابن ماجه\" ص ٥٣١: إسناد حديث سهل بن سعد ضعيف، خالد بن عمرو متفق على ضعفه، واتهم بالوضع. اهـ. وخالد هذا قال عنه أحمد: منكر الحديث، وقال مرة: ليس بثقة يروي أحاديث بواطيل. اهـ. وقال ابن معين: ليس حديثه بشيء. اهـ. وقال مرة: كان كذابًا يكذب. اهـ. وقال أبو حاتم: متروك الحديث ضعيف. اهـ.\nوأما متابعة محمد بن كثير فقد رواها ابن عدي في \"الكامل\" ٣/ ٤٥٨ - ٤٥٩، والخليلي في \"الإرشاد\" ٢/ ٤٧٩، والبيهقي في \"الشعب\" ٧/ ٣٤٤. قال ابن عدي: =","vol":"2","page":195},{"text":"عمدة الدين عندنا كلمات … أربع من كلام خير البرية\nاتق الشبهات وازهد وع … ما ليس يعنيك واعملنَّ بنية (^١)\nالثالث: أنها اثنان.\nالرابع: أنها واحد وهو حديث: \"الحلال بَيِّن\".\n_________\n= لا أدري ما أقول في رواية ابن كثير عن الثوري لهذا الحديث؛ فإن ابن كثير ثقة وهذا الحديث عن الثوري منكر. اهـ. وذكر ابن أبي حاتم في \"العلل\" ٢/ ١٠٧: أنه سأل أباه عن حديث محمد بن كثير، عن سفيان فذكر هذا الحديث فقال: هذا حديث باطل يعني بهذا الإسناد. اهـ.\nوقد روي هذا الحديث من وجه آخر مرسل خرجه ابن منده في \"مسند إبراهيم بن أدهم\" ص ٢٩ - ٣٠ من طريق أحمد بن إبراهيم الدورقي، ثنا الحسن بن الربيع، ثنا المفضل بن يونس، عن إبراهيم، عن منصور بن المعتمر، عن مجاهد به. ورواه أبو نعيم في \"الحلية\" ٨/ ٤١ من طريق أبي أحمد إبراهيم بن محمد بن أحمد الهمداني، ثنا أبو حفص عمر بن إبراهيم المستملي، ثنا أبو عبيدة بن أبي السفر، ثنا الحسين بن الربيع، ثنا المفضل بن يونس، ثنا إبراهيم بن أدهم، عن منصور، عن مجاهد، عن أنس به. فال أبو نعيم: ذكر أنس في هذا الحديث وهم من عمر أو أبي أحمد؛ فقد رواه الأثبات عن الحسن بن الربيع فلم يجاوز فيه مجاهدًا. اهـ.\nوبالجملة فالحديث حسنه النووي في \"أربعينه\" كما في \"جامع العلوم والحكم\" ٢/ ١٧٤ فقال: حديث حسن رواه ابن ماجه وغيره بأسانيد حسنة. اهـ. وكذلك العراقي كما في \"المقاصد الحسنة\" ص ٧٥، وقال المنذري في \"الترغيب والترهيب\" ٤/ ٧٤ - ٧٥: رواه ابن ماجه، وقد حسن بعض مشايخنا إسناده، وفيه بُعد لأنه من رواية خالد بن عمرو القرشي الأموي السعيدي، عن سفيان الثوري، عن أبي حازم، عن سهل، وخالد هذا قد تُرك واتهم، ولم أر من وثقه، لكن على هذا الحديث لامعة من أنوار النبوة، ولا يمنع كون راويه ضعيفًا أن يكون النبي - ﷺ - قاله، وقد تابعه عليه محمد بن كثير الصنعاني، عن سفيان، ومحمد هذا قد وثق على ضعفه، وهو أصلح حالًا من خالد. اهـ. والحديث حسنه الألباني في \"الصحيحه\" (٩٤٤).\n(^١) انظر: \"جامع العلوم والحكم\" ١/ ٦٣.","vol":"2","page":196},{"text":"الثامن بعد الثلاثين:\nهذا الحديث عظيم الموقع كثير الفائدة أصل من أصول الدين، قَالَ أبو داود: إنه نصف الفقه، وقال الشافعي فيما رواه البويطي عنه: يدخل في هذا الباب ثلث العلم (^١)، وقال في رواية الربيع: هذا الحديث ثلث العلم؛ وسببه كما قَالَ البيهقي وغيره أن كسب العبد بقلبه ولسانه وجوارحه، فالنية أحد أقسامها الثلاث وأرجحها؛ لأنها تكون عبادة بانفرادها بخلاف القسمين الآخرين؛ ولأن القول والعمل يدخلهما الفساد بالرياء ونحوه بخلاف النية (^٢)، فهذا الحديث يتضمن النية، وحديث: \"من حسن إسلام المرء\" يتضمن القول، وحديث: \"الحلال بين\" (^٣) يتضمن العمل فكمل بالمجموع الإسلام؛ لأنه قول وعمل ونية، وقال عبد الرحمن بن مهدي: يدخل هذا الحديث في ثلاثين بابًا من الإرادات والنيات.\nوقال أبو عبيد: ليس شيء من أخبار النبي - ﷺ - حديث أجمع وأغنى وأكثر فائدة وأبلغ من هذا الحديث. وقال البخاري في \"صحيحه\" في أواخر الإيمان فدخل فيه الإيمان والوضوء والصلاة والزكاة والحج والصوم والأحكام. وقال ابن دحية: لم أجد فيما أرويه من الدينيات أنفع من قوله: (\"إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ\")، إذ مدار العلم عليه، وهو نور يسعى بين يديه.\n(قُلْتُ:) (^٤) وقول إمامنا الشافعي السالف: إن هذا الحديث يدخل في سبعين بابًا من الفقه، مراده الأبواب الكلية كالطهارة بأنواعها\n_________\n(^١) رواه البيهقي في \"الكبرى\" ٢/ ١٤.\n(^٢) \"السنن الصغرى\" للبيهقي ١/ ٢٠.\n(^٣) سبق تخريج الحديثين.\n(^٤) ساقطة من (ج).","vol":"2","page":197},{"text":"والصلاة بأقسامها والزكاة والصيام والاعتكاف والحج والعمرة والأيمان والنذور والأضحية والهدي والكفارة والجهاد والطلاق والخلع والظهار والعتق والكتابة والتدبير والإبراء ونحوها والبيع والإجارة وسائر المعاملات والرجعة والوقف والهبة وكناية الطلاق وغيرها عند من يقول: كنايتها مع النية كالصريح وهو الصحيح، وكذلك إِذَا كان عليه ألفان بأحدهما رهن دون الآخر فأوفاه ألفا صرفه إلى ما نواه منهما وشَبَهِ ذَلِكَ.\nوذكر القاضي حسين من أصحابنا في آخر حَدِّ الخمر أنه لابد للإمام في إقامة الحدود من النية حتَّى لو ضربه لمصادرة أو لمعنى آخر وعليه حدود لا تحسب عنه.\nوأما المسائل الجزئية فلا تحصى، ثمَّ يحتمل أن يكون أراد بالسبعين التحديد. ويحتمل أن يكون أراد المبالغة في التكثير؛ لأن العرب تستعمل السبعين في ذَلِكَ، ومنه قوله تعالى: ﴿إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً﴾ [التوبة: ٨٠].\nومن المسائل الجزئية التي ينبغي استحضار النية فيها: الصدقات، وقضاء حوائج الناس، وعيادة المرضى، واتباع الجنائز، وابتداء السلام ورده، وتشميت العاطس وجوابه، والأمر بالمعروف، والنهي عن المنكر، وإجابة الدعوة، وحضور مجلس العلم والأذكار، وزيارة الأخيار، والقبور، والنفقة عَلَى الأهل والضيفان، وإكرام أهل الود والفضل وذوي الأرحام، ومذاكرة العلم والمناظرة فيه وتكراره وتدريسه وتعلمه وتعليمه ومطالعته وكتابته وتصنيفه، والفتوى، والقضاء، وإماطة الأذى عن الطريق، والنصيحة، والإعانة عَلَى البر والتقوى، وقبول الأمانات وأدائها، وما أشبه ذَلِكَ، حتَّى ينبغي","vol":"2","page":198},{"text":"استحضارها عند إرادة الأكل والشرب والنوم ويقصد بها التقوِّي عَلَى الطاعة، وإراحة البدن لينشط لها، وكذا إِذَا جامع موطوءته بقصد المعاشرة بالمعروف وإيصالها حقها، وتحصيل ولد صالح يعبد الله تعالى، وإعفاف الزوجة، وإعفاف نفسه وصيانتها، من التطلع إلى حرام أو الفكر فيه أو مكابدة المشاق بالصبر، وهذا معنى قوله - ﷺ -: \"وفي بضع أحدكم صدقة\" (^١)، وكذا ينبغي لمن عمل حرفة للمسلمين مما هو فرض كفاية أن يقصد إقامة فرض الكفاية ونفع المسلمين، كالزراعة وغيرها من الحرف التي هي قوام عيش المسلمين.\nوالضابط لحصول النية أنه متى قصد بالعمل امتثال أمر الشرع وبتركه الانتهاء بنهي الشرع كانت حاصلة مثابًا عليها وإلا فلا، وإن لم يقصد ذَلِكَ كان عملًا بهيميًّا، ولهذا قَالَ السلف: الأعمال البهيمية ما عملت بغير نية (^٢).\nالوجه التاسع بعد الثلاثين:\nهذا الحديث من أجل أعمال القلوب والطاعة المتعلقة بها وعليه مدارها، وهو قاعدتها، فهو قاعدة الدين لتضمنه حكم النيات التي محلها القلب بخلاف الذكر الذي محله اللسان، ولهذا لو نوى الصلاة بلسانه دون قلبه لم يصح، ولو قرأ الفاتحة بقلبه دون لسانه لم\n_________\n(^١) رواه مسلم (١٠٠٦) كتاب: الزكاة، باب: بيان أن اسم الصدقة يقع على كل نوع من المعروف، والبخاري في \"الأدب المفرد\"، (٢٢٧)، والترمذي (١٩٥٦)، وابن حبان (٥٢٩)، كلهم عن أبي ذر.\n(^٢) قلت: ومصداق هذا ما قاله بعض العلماء من أن الله لو كلفنا عملًا بلا نية لكلفنا ما لا يطاق، والله أعلم.","vol":"2","page":199},{"text":"يصح، فهو أصل في وجوب النية في سائر العبادات كما (سلف) (^١) عن الجمهور.\nالوجه الأربعون:\nهذا الحديث أصل في الإخلاص أيضًا، فهو إرادة تمثيل الفعل إلى وجه الله تعالى وحده خالصًا، والنية هي القصد المتعلق بتمثيل الفعل إلى وجه الله تعالى، وللإخلاص مرجع إلى الكتاب والسنة، أما الكتاب فكل آية تضمنت مدح الإخلاص وذم الرياء، وقد ذكرت جملة منها في الوجه التاسع، وكذا من السنة أيضًا.\nالوجه (الحادي بعد الأربعين) (^٢):\nاستنبط من الحديث أنه لا يجوز الإقدام عَلَى الفعل قبل معرفة حكمه، ووجهه أنه لابد للمكلَّف من الإتيان بما أمر به على وجهه، وقد نفى أن يكون العلم منتفعًا به إلا بالنية أي: بنية التقرب لما طلبه الله من العبد ولا يتصور ذَلِكَ إلا بعد معرفة المطلوب.\nالوجه (الثاني بعد الأربعين) (^٣):\nقد يستدل به بَعْدَ العبادات في أحكام المعاملات كالإكراه عَلَى الطلاق والعتاق، وفي باب الأيمان حتَّى لو حلف: والله ما رأيت زيدًا، وهو ينوي أنه لم يصب رئته، وما كلمت محمدًا يريد ما جرحته، كان عَلَى ما نوى. وكذلك يدل عَلَى أن من باع واشترى بغش وخلابة أو ربا بحيلة، فإنه محظور في حق الدين. فأما طلاق\n_________\n(^١) في: (ف): سلفت.\n(^٢) في (ج): الحادي والأربعون.\n(^٣) في (ج): الثاني والأربعين.","vol":"2","page":200},{"text":"السكران فلا يدخل فيه؛ لأن صريح الطلاق لا يحتاج إلى النية إلا أن يكون ذَلِكَ بلفظ كناية.\nوقال قوم: إن الاستدلال بهذا الحديث في غير العبادات لا يجوز؛ لأنه غير ما قصد به، وحاصله: أن الألف واللام في الأعمال هل هي لاستغراق الجنس فيدخل (فيه) (^١) جميع الأعمال؟ أو لتعريف العهد؟ (^٢) لأن المراد أعمال البر والقربات.\nالثالث والأربعون:\nوهو ينعطف عَلَى ما مضى: من الأعمال ما تشترط النية فيه لصحته (ولحصول) (^٣) - الثواب بفعله كالصلاة والصيام والحج والاعتكاف والطواف في غير حج ولا عمرة وغيرها، وهذا مجمع عليه.\nومنها مختلف فيه كالوضوء، والغسل، والتيمم، والطواف في الحج والعمرة، وغيرها.\nومنها ما لا يشترط فيه النية لصحته بل لحصول الثواب بفعله كستر العورة، والأذان، والابتداء بالسلام ورده، وبناء المدارس، والوقف، والهبة، والوصية، والأمر بالمعروف، وحضور مجالس العلم، وزيارة\n_________\n(^١) من (ج).\n(^٢) (أل) الجنسية قسمان: أحدهما: حقيقي، وهي التي ترد لشمول أفراد الجنس نحو: ﴿إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ (٢)﴾ والآخر: مجازي، وهي التي ترد لشمول خصائص الجنس على سبيل المبالغة، نحو: أنت الرجل علما، أي الكامل في هذِه الصفة، ويقال لها: التي للكمال. و(أل) العهدية: هي التي عُهد مصحوبها بتفدم ذكره، نحو: جاءني رجل فأكرمت الرجل، أو بحضوره حسًّا أو علمًا، نحو: ﴿إِذْ هُمَا فِي الْغَارِ﴾ [التوبة: ٤٠].\n(^٣) في (ج): (وبحصول).","vol":"2","page":201},{"text":"(الأحياء (^١) والقبور، والنفقة عَلَى الأهل والضيف، وإكرام ذوي الود، والأرحام، ومذاكرة العلم، والمناظرة به، وتكراره ودرسه، وتعليمه، وتعلمه، وتصنيفه، والفتوى، والنصيحة، وقبول الأمانات، وأدائها، والقضاء، وإماطة الأذى عن الطريق، والإعانة عَلَى البر والتقوى، وشبهها كالأكل والشرب ينوي بها التقوِّي عَلَى الطاعة، والنوم ينوي به راحة البدن لينشط للعبادة، والجماع ينوي به المعاشرة بالمعروف وإيصالها حقها، وحصول ولد صالح يعبد الله، وإعفاف نفسه، وتحصين فرجه، وصيانة زوجه ونفسه من التطلع إلى الحرام، والفكر فيه، ومكابدة المشاق بالصبر عليه. وهو معنى قوله - ﷺ -: \"وفي بضع أحدكم صدقة\" وكذا ينوي بعمل معيشته منفعة المسلم، وأداء فرض الكفاية وما أشبه ذَلِكَ (^٢).\n_________\n(^١) في (ج): الأخيار.\n(^٢) ورد بهامش (ف): بلغ إبراهيم بن محمد بن خليل الحلبي قراءة على المصنف وسمعه الأئمة: الصفدي والحاضري … وابن بهرام ومحمد بن بحر البرموي والعاملي وآخرون …","vol":"2","page":202},{"text":"<span data-type='title' id=toc-197>٢ - باب</span>\n٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ أَخْبَرَنَا مَالِكٌ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ - ﵂ - أَنَّ الْحَارِثَ بْنَ هِشَامٍ - ﵁ - سَأَلَ رَسُولَ اللهِ - ﷺ - فَقَالَ يَا رَسُولَ اللهِ كَيْفَ يَأْتِيكَ الْوَحْيُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ - \"أَحْيَانًا يَأْتِينِى مِثْلَ صَلْصَلَةِ الْجَرَسِ -وَهُوَ أَشَدُّهُ عَلَىَّ- فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِىَ الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ\". قَالَتْ عَائِشَةُ ﵂: وَلَقَدْ رَأَيْتُهُ يَنْزِلُ عَلَيْهِ الْوَحْىُ فِي الْيَوْمِ الشَّدِيدِ الْبَرْدِ، فَيَفْصِمُ عَنْهُ وَإِنَّ جَبِينَهُ لَيَتَفَصَّدُ عَرَقًا. [٣٢١٥ - مسلم ٢٢٣٣ - فتح ١/ ١٨]\nالحديث الثاني:\nنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أُمِّ المُؤْمِنِينَ أَنَّ الحَارِثَ بْنَ هِشَامٍ سَأَلَ رَسُولَ اللهِ - ﷺ - فقَالَ: يَا رَسولَ اللهِ كَيْفَ يأتيك الوَحْيُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الجَرَسِ -وَهُوَ أَشَدُّهُ عَلَيَّ- فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِيَ المَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ\". قَالَتْ عَائِشَةُ ﵂: وَلَقَدْ رَأَيْتُهُ يَنْزِلُ عَلَيْهِ الوَحْيُ فِي اليَوْمِ الشَّدِيدِ البَرْدِ، فَيَفْصِمُ عَنْهُ وَإِنَّ جَبِينَهُ لَيَتَفَصَّدُ عَرَقًا.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث رواه البخاري أيضًا في بدء الخلق عن فروة، عن علي بن مسهر، عن هشام (^١)، ورواه مسلم أيضًا في الفضائل عن أبي بكر، عن ابن عيينة، وعن أبي كريب، عن أبي أسامة، وعن\n_________\n(^١) سيأتي برقم (٣٢١٥) كتاب: بدء الخلق، باب: ذكر الملائكة.","vol":"2","page":203},{"text":"ابن نمير، واللفظ له عن ابن بشر عنه (^١).\nثانيها:\nهذا الحديث أدخله الحفاظ في مسند عائشة دون الحارث، وليس للحارث هذا في الصحيحين رواية، وإنما له رواية في سنن ابن ماجه فقط (^٢)، وعده ابن الجوزي فيمن روى من الصحابة حديثين، مراده في غير الصحيحين، وليس في الصحابة في الصحيحين من اسمه الحارث غير الحارث بن ربعي أبي قتادة، على أحد الأقوال في اسمه، والحارث بن عوف أبي واقد الليثي، وهما بكنيتيهما أشهر، وأما خارج الصحيحين فجماعات كثيرون فوق المائة وخمسين.\nوالحارث الواقع هنا هو الحارث بن هشام بن المغيرة بن عبد الله بن عمر بن مخزوم، أخو أبي جهل لأبويه، وابن عم خالد بن الوليد، شهد بدرًا كافرًا وانهزم، وله يقول حسان:\nإن كنت كاذبة بما حدثتني … فنجوت منجى الحارث بن هشام\nترك الأحبة أن يقاتل دونهم … ونجا برأسي طمرة ولجام\nفاعتذر الحارث عن فراره فقال:\nالقوم أعلم ما تركت قتالهم … حتَّى حَبَوا مهري بأشقر مزبد\nوعرفت أني إن أقاتل واحدًا … أقتل ولا ينكى عدوي مشهدي\nفصددت عنهم والأحبة فيهم … طمعًا لهم بعقاب يوم مفسد (^٣)\nفقال الأصمعي: لم أسمع أحسن من اعتذاره في الفرار.\n_________\n(^١) مسلم (٢٣٣٣) في الفضائل، باب: عرق النبي - ﷺ - في البرد وحين يأتيه الوحي.\n(^٢) \"سنن ابن ماجه\" (١٩٩١).\n(^٣) رواه الحاكم في \"المستدرك\" ٣/ ٣١٣، وانظر: \"الاستيعاب\" ٣/ ٣٦٤ - ٣٦٥.","vol":"2","page":204},{"text":"أسلم يوم الفتح، وحسن إسلامه، وأعطاه النبي - ﷺ - يوم حنين مائة من الإبل، وكان من فضلاء الصحابة وخيارهم، خرج هو وسُهيل بن عمرو إلى الشام؛ ليستدركا ما فاتهما من سابقة الإسلام بالجهاد، فقاتل الكفار حتَّى قتل باليرموك سنة خمس عشرة أو بعمواس وهو الذي أجارته أم هانئ يوم الفتح، وقيل: بل هو غيره.\nروى عنه ولده عبد الرحمن، وكان شريفًا في قومه، وله اثنان وثلاثون ولدًا، منهم: أبو بكر بن عبد الرحمن بن الحارث بن هشام، أحد الفقهاء السبعة عَلَى قول، كان يقال له: الراهب (^١).\nفائدة:\nليس في الصحابة الحارث بن هشام إلا هذا، وإلا الحارث بن هشام الجهني.\nروى عنه المصريون، ذكره ابن عبد البر (^٢).\nالثالث: في التعريف برواته.\nأما عائشة (^٣) فهي: الصديقة بنت الصديق، (الحبيبة بنت الحبيب) (^٤)، أبي بكر عبد الله بن أبي قحافة، عثمان بن عامر بن عمرو بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي بن غالب،\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٤٤، \"الاستيعاب\" ١/ ٣٦٤ - ٣٦٧ (٤٥٢)، \"أسد الغابة\" ١/ ٤٢٠، ٤٢١ (٩٧٩).\n(^٢) \"الاستيعاب\" ١/ ٣٦٧ (٤٥٣).\n(^٣) انظر ترجمتها في: \"الاستيعاب\" ٤/ ٤٣٥ - ٤٣٩ (٣٤٦٣)، \"أسد الغابة\" ٧/ ١٨٨ - ١٩٢ (٧٠٨٥)، \"تهذيب الكمال\" ٣٥/ ٢٢٧ - ٢٣٦ (٧٨٨٥)، \"شذرات الذهب\" ١/ ٩.\n(^٤) في (ف): الحسيبة بنت الحسيب.","vol":"2","page":205},{"text":"أم المؤمنين كنيتها أم عبد الله كنيت بابن أختها عبد الله بن الزبير، وأبعد من قَالَ: بسقط لها.\nوعائشة مأخوذة من العيش، وحكي عيشة -لغة فصيحة-، وأُمُّها أم رومان -بفتح الراء وضمها- زينب بنت عامر بن عويمر بن عبد شمس بن عتاب بن أذينة بن سبيع بن دهمان بن الحارث بن غنم بن مالك بن كنانة، وهي أم عبد الرحمن، أخي عائشة أيضًا، ماتت سنة ست في قول الواقدي والزبير وهو الأصح. تزوجها - ﷺ - بمكة قبل الهجرة بسنتين، وقيل: بثلاث، وقيل: سنة ونصف أو نحوها في شوال بنت ست وقيل سبع، وبنى بها في شوال أيضًا بعد وقعة بدر في السنة الثانية من الهجرة، وقال الواقدي: في الأولى بنت تسع. فأقامت في صحبته ثمانية أعوام وخمسة أشهر، وتوفي عنها وهي بنت ثماني عشرة، وعاشت خمسًا وستين سنة. وكانت من أكبر فقهاء الصحابة، وأحد الستة الذين هم أكثر الصحابة رواية.\nرُوي لها ألفا حديثٍ ومائتا حديث وعشرة أحاديث، اتفق البخاري ومسلم عَلَى مائة وأربعة وسبعين حديثًا، وانفرد البخاري بأربعة وخمسين، ومسلم (بتسعة) (^١) وستين.\nروت عن خلق من الصحابة، وروى عنها جماعات من الصحابة والتابعين قريب من المائتين.\nماتت بعد الخمسين، إما سنة خمس أو ست أو سبع أو ثمان في رمضان، وقيل: في شوال، وأمرت أن تدفن ليلًا بعد الوتر بالبقيع، وصلى عليها أبو هريرة. ولها عدة خصائص ذكرتها في غير هذا\n_________\n(^١) في (ج): ثمانية، والمثبت من (ف) وهو الصواب كما في \"السير\" ٢/ ١٣٩.","vol":"2","page":206},{"text":"الموضع خشية الطول (^١)، ومناقبها والأحاديث الصحيحة في فضلها كثيرة مشهورة، قَالَ عروة: كانت عائشة أعلم الناس بالقرآن وبالحديث وبالطب وبالشعر (^٢).\nوقال أبو موسى الأشعري: ما أشكل على أصحاب رسول الله - ﷺ - شيء (^٣) فسألنا عنه عائشة إلا وجدنا عندها منه علمًا (^٤). وقال قبيصة بن ذؤيب: كانت عائشة أعلم الناس يسألها كبار الصحابة (^٥).\nوقال القاسم بن محمد: استقلت بالفتوى في خلافة أبي بكر وعمر وعثمان وهلم جرا إلى أن ماتت (^٦).\nفوائد مهمة تتعلق بترجمتها ﵂:\nالأولى: مات - ﷺ - عن تسع نسوة، وعائشة أفضلهن قطعًا، وهل هي أفضل من خديجة بنت خويلد؟ فيه وجهان لأصحابنا:\nأحدهما: أن خديجة أفضل، وبه قَالَ القاضي والمتولي، وقطع به ابن العربي المالكي (^٧)، وغيره.\n_________\n(^١) ورد بهامش في (ف): منها أنها ابنة الخليفة.\n(^٢) رواه أحمد ٦/ ٦٧ (٢٤٣٨٠)، والبزَّار كما في \"كشف الأستار\" (٢٦٦٢)، والطبراني ٢٢/ ٢٩٤، وأبو نعيم في \"الحلية\" ٢/ ٤٩. قال الهيثمي في \"المجمع\" ٩/ ٢٤٢: فيه عبد الله بن معاوية الزبيري. قال أبو حاتم: مستقيم الحديث، وفيه ضعف، وبقية رجال أحمد والطبراني في \"الكبير\" ثقات إلا أن أحمد قال: عن هثام بن عروة أن عروة كان يقول لعائشة. فظاهره الانقطاع، وقال الطبراني في \"الكبير\" عن هشام بن عروة، عن أبيه. فهو متصل، والله أعلم. اهـ.\n(^٣) في (ف): (شيئًا)، والمثبت من (ج).\n(^٤) رواه الترمذي (٣٨٨٣) وقال: هذا حديث حسن صحيح غريب.\n(^٥) رواه ابن سعد في \"الطبقات الكبرى\" ٢/ ٣٧٤.\n(^٦) رواه ابن سعد في \"الطبقات الكبرى\" ٢/ ٣٧٥.\n(^٧) \"عارضة الأحوذي\" ١٣/ ٢٥٣.","vol":"2","page":207},{"text":"والثاني: أن عائشة أفضل، وقد بسطت ذَلِكَ في كتابي \"غاية السول في خصائص الرسول\" مع حكاية خلاف آخر في أن عائشة أفضل من فاطمة أيضًا فراجع ذَلِكَ منه (^١).\nالثانية: جملة من في الصحابة اسمه عائشة عشرة: عائشة هذِه الجليلة، وبنت سعد (^٢)، وبنت (جرير) (^٣)، وبنت الحارث القرشية (^٤)، وبنت أبي سفيان الأشهلية (^٥)، وبنت عبد الرحمن بن عتيك زوج رفاعة (^٦)، وبنت (عمير) (^٧) الأنصارية (^٨)، وبنت معاوية بن المغيرة أم\n_________\n(^١) \"غاية السول في خصائص الرسول\" ص ١٥٤ - ١٥٦، مطبوع باسم \"خصائص الرسول\".\n(^٢) عائشة بنت سعد بن أبي وقاص القرشية الزهرية المدنية روت عن أبيها سعد وبعض أزواج النبي - ﷺ - وروى لها البخاري وأبو داود والترمذي والنسائي ماتت سنة ١١٧ هـ. انظر ترجمتها في: \"الطبقات الكبرى\" ٨/ ٤٦٧ \"تهذيب الكمال\" ٢٥/ ٢٣٦ (٧٨٨٦) \"الإصابة\" ٤/ ٣٦١.\n(^٣) في الأصول: جزء، والمثبت هو الصواب، وهي عائشة بنت جرير بن عمرو بن زارح الأنصارية. انظر ترجمتها في: \"أسد الغابة\" ٧/ ١٩٢، \"الإصابة\" ٤/ ٣٦١.\n(^٤) عائشة بنت الحارث بن خالد بن صخر القرشية التيمية، ولدت هي وأختها فاطمة وزينب بأرض الحبشة، وقيل: إنهن متن في إقبالهن من أرض الحبشة من ماء شربنه في الطريق، وقد قيل: إن فاطمة نجت منهن وحدها. انظر ترجمتها ﵂ في: \"الاستيعاب\" ٤/ ٤٣٩ (٣٤٦٤)، \"أسد الغابة\" ٧/ ١٩٣ (٧٠٨٧).\n(^٥) عائشة بنت أبي سفيان بن الحارث بن زيد الأنصارية من بني عبد الأشهل ذكرها ابن حبيب في المبايِعات. انظر ترجمتها في: \"أسد الغابة\" ٧/ ١٩٣، \"الإصابة\" ٤/ ٣٦١ (٧٠٧).\n(^٦) عائشة بنت عبد الرحمن بن عتيك النضرية كانت تحت ابن عمها رفاعة بن وهب بن عتيك فطلقها فتزوجت بعده عبد الرحمن بن الزبير القرظي ثم طلقها فأرادت أن ترجع للأول فأبى رسول الله - ﷺ -. انظر ترجمتها في: \"أسد الغابة\" ٢/ ٢٣٣، \"الإصابة\" ١/ ٥١٨.\n(^٧) في (ج): عمر.\n(^٨) وهي عائشة بنت عمير بن الحارث بن ثعلبة الأنصارية ذكرها ابن حبيب في =","vol":"2","page":208},{"text":"عبد الملك بن مروان، وبنت قدامة بن مظعون (^١)، وعائشة من الأوهام وإنما هي بنت عجرد (^٢) سمعت ابن عباس. وليس في الصحيحين من اسمه عائشة من الصحابة سوى الصديقة، وفيهما عائشة بنت طلحة بن عبيد الله، عن خالتها (^٣) عائشة أصدقها مصعب ألف ألف، وكانت بديعة جدًّا (ضخمة) (^٤)، وفي البخاري عائشة بنت سعد بن أبي وقاص، روت عن أبيها (^٥). وفي ابن ماجه عائشة بنت مسعود بن\n_________\n= المبايِعات. انظر ترجمتها في: \"الطبقات الكبرى\" ٨/ ٣٩٨، \"أسد الغابة\" ٧/ ١٩٤ (٧٠٩١)، \"الإصابة\" ٤/ ٣٦٢.\n(^١) هي عاشة بنت قدامة بن مظعون القرشية الجمحية، هي وأمها رائطة بنت سفيان الخزاعية من المبايِعات.\nانظر ترجمتها في: \"الاستيعاب\" ٤/ ٤٣٩، \"أسد الغابة\" ٧/ ١٩٤، \"الإصابة\" ٤/ ٣٦٢.\n(^٢) عائشة بنت عجرد، روت عن ابن عباس، وروى عنها أبو حنيفة، قال الدارقطني: لا تقوم بها حجة. اهـ. وقال الذهبي: لا تكاد تعرف، ويقال: لها صحبة ولم يثبت ذلك، بلى أرسلت فأوهمت: أنها صحابية. اهـ.\nانظر ترجمتها في: \"ميزان الاعتدال\" ٣/ ٨٧، \"تعجيل المنفعة\" ٢/ ٦٥٧ (١٦٤٨).\n(^٣) عائشة بنت طلحة بن عبيد الله القرشية التيمية، أم عمران المدنية، وأمها أم كلثوم بنت أبي بكر الصديق. تزوجها ابن خالها عبد الله بن عبد الرحمن بن أبي بكر الصديق، فمات عنها، ثم خلف عليها مصعب بن الزبير، فقتل عنها فخلف عليها عمر بن عبد الله بن معمر التيمي، وكانت من أجمل نساء قريش، أصدقها مصعب بن الزبير ألف ألف درهم، وثقها ابن معين والعجلي وأبو زرعة وابن حبان روى لها الجماعة.\nانظر ترجمتها في: \"معرفة الثقات\" ٢/ ٤٥٥ (٢٣٤٢)، \"تهذيب الكمال\" ٣٥/ ٢٣٧، ٢٣٨ (٧٨٨٨)، \"تقريب التهذيب\" (٨٦٣٦).\n(^٤) في (ف): صحيحة.\n(^٥) البخاري (١٨٧٧) كتاب: الحج، باب: إثم من كاد أهل المدينة، (٥٦٥٩) كتاب: المرضى، باب: وضع اليد على المريض.","vol":"2","page":209},{"text":"العجماء العدوية عن أبيها. وعنها ابن أختها محمد بن طلحة (^١)، وليس في مجموع الكتب الستة غير ذَلِكَ، وثم عائشة بنت سعد (^٢) أخرى بصرية تروي عن الحسن.\nالثالثة: قولهم في عائشة وغيرها من أزواج النبي - ﷺ - ورضي عنهن: أم المؤمنين تبعوا فيه قوله تعالى: ﴿وَأَزْوَاجُهُ أُمَّهَاتُهُمْ﴾ [الأحزاب: ٦]، وقرأ مجاهد: (وهو أب لهم) (^٣) وقيل: إنها قراءة أُبي بن كعب (^٤)، وهن أمهات في وجوب احترامهن وبِرِّهن وتحريم نكاحهن، لا في جواز الخلوة والمسافرة وتحريم نكاح بناتهن، وكذا النظر في الأصح، وبه جزم الرافعي (^٥) ومقابله حكاه الماوردي (^٦).\nوهل يقال لإخوتهن أخوال المسلمين، ولأخواتهن: خالات المؤمنين، ولبناتهن: أخوات المؤمنين؟ فيه خلاف عندنا وعند غيرنا، والأصح المنع لعدم التوقيف. ووجه مقابله أنه مقتضى ثبوت الأمومة، وهو ظاهر النص، لكنه مؤول (^٧)، قالوا: ولا يقال: آباؤهن وأمهاتهن أجداد المؤمنين وجداتهم (^٨). وهل يقال فيهن: أمهات المؤمنات؟ فيه\n_________\n(^١) ابن ماجه (٢٤٥٨).\n(^٢) عائشة بنت سعد، من أهل البصرة، تروي عن الحسن البصري، وحفصة بنت سيرين، ويروي عنها عبد الرحمن بن عمرو بن جبلة البصري أحد الضعفاء المتروكين.\nانظر ترجمتها في: \"تهذيب الكمال\" ٣٥/ ٢٣٧ (٧٨٨٧).\n(^٣) رواه الطبري في \"التفسير\" ١٠/ ٢٥٨ (٢٨٣٣٦).\n(^٤) رواه البيهقي في \"السنن الكبرى\" ٧/ ٦٩.\n(^٥) \"العزيز\" ٧/ ٤٥٧.\n(^٦) \"الحاوي الكبير\" ٩/ ١٩.\n(^٧) انظر: \"العزيز\" ٧/ ٤٥٧، \"روضة الطالبين\" ٧/ ١١، \"غاية السول في خصائص الرسول\" ص ١٦٧ - ١٦٨.\n(^٨) المصادر السابقة.","vol":"2","page":210},{"text":"خلاف عندنا، والأصح أنه لا يقال؛ بناء عَلَى الأصح أنهن لا يدخلن في خطاب الرجال (^١)، وعن عائشة ﵂ أنها قالت: أنا أم (الرجال) (^٢) لا أم النساء (^٣). وهل يقال للنبي - ﷺ -: أبو المؤمنين؟ فيه وجهان عندنا، والأصح: الجواز (^٤)، ونص عليه الشافعي أيضا (^٥)، أي: في الحرمة. ومعنى قوله تعالى: ﴿مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ﴾ [الأحزاب: ٤٠]، لصُلبه، وعن الأستاذ أبي إسحاق أنه لا يقال: أبونا، وإنما يقال: هو كأبينا، لما روي أنه - ﷺ - قَالَ: \"إنما أنا لكم كالوالد\" (^٦).\n_________\n(^١) انظر: \"الحاوي\" ٧/ ١٩، \"تفسير الماوردي\" ٤/ ٣٧٤، \"التهذيب\" ٥/ ٢٢٧،\n\"روضة الطالبين\" ٧/ ١١ - ١٢.\nأما مسألة دخول النساء في خطاب الرجال أو عدمه، فقد اتفق العلماء على أن كل واحد من المذكر والمؤنث لا يدخل في الجمع الخاص بالآخر، كالرجال والنساء، وعلى دخولهما في الجمع الذي لم تظهر فيه علامة تذكير ولا تأنيث كالناس، وإنما وقع الخلاف بينهما في الجمع الذي ظهرت فيه علامة التذكير، كالمسلمين والمؤمنين هل هو ظاهر في دخول الإناث فيه أو لا؟ فذهب الجمهور إلى نفيه، وذهب الحنابلة وأبو بكر بن داود وأصحاب أبي حنيفة إلى إثباته.\nانظر المسألة بالتفصيل في: \"الإحكام\" للآمدي ٢/ ٣٢٥ - ٣٢٩، \"إرشاد الفحول\" ١/ ٥٦٣ - ٥٦٦، \"مذكرة الشنقيطي\" ص ٢١٢، \"معالم أصول الفقه\" ص ٤٢٤.\n(^٢) في (ف): (رجالكم).\n(^٣) رواه ابن سعد في \"الطبقات الكبرى\" ٨/ ٢٠٠، والبيهقي في \"الكبرى\" ٧/ ٧٠.\n(^٤) انظر: \"التهذيب\" ٥/ ٢٢٨، \"روضة الطالبين\" ٧/ ١٢.\n(^٥) \"الأم\" ٥/ ١٢٦.\n(^٦) رواه أبو داود (٨)، والنسائي ١/ ٣٨، وابن ماجه (٣١٣)، وأحمد ٢/ ٢٤٧، وابن خزيمة (٨٠). وهو جزء من حديث أبي هريرة في الاستنجاء بالحجارة والنهي عن الروث والرمة. والحديث حسن إسناده الألباني في \"صحيح سنن أبي داود\" (٦).","vol":"2","page":211},{"text":"ونقل صاحب \"المحكم\" عن الزجاج (^١) في معنى قوله تعالى: ﴿قَالَ يَا قَوْمِ هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ﴾ [هود: ٧٨] كنى ببناته عن نسائهم، ونساءُ أمةِ كلِّ نبيٍّ بمنزلة بناته، وأزواجه بمنزلة أمهاتهم.\nوحكى جماعة من المفسرين في ذَلِكَ قولين:\nأحدهما: أنه أراد بنتيه حقيقة؛ لأن الجمع يقع عَلَى الاثنين.\nوالثاني: أنه أراد نساء أمته؛ لأنه وليُّ أمته (^٢).\nوأما الراوي عن عائشة فهو أبو عبد الله عروة بن الزبير بن العوام ابن خويلد بن أسد بن عبد العزى بن قصي الأسدي المدني التابعي الجليل المجمع عَلَى إمامته وتوثيقه ووفور علمه، وهو أحد فقهاء المدينة السبعة، وهم: سعيد بن المسيب، وعروة بن الزبير، وعبيد الله بن عبد الله بن عتبة بن مسعود، والقاسم بن محمد بن أبي بكر الصديق، وسليمان بن يسار، وخارجة بن زيد بن ثابت، وفي السابع ثلاثة أقوال:\nأحدها: أبو سلمة بن عبد الرحمن.\nثانيها: سالم بن عبد الله بن عمر.\nثالثها: أبو بكر بن عبد الرحمن بن الحارث بن هشام. وقد جمعهم الشاعر على هذا القول الأخير فقال:\nألا إن من لا يقتدي بأئمةٍ … فقسمته ضيزى من الحق خارجة\nفخذهم عبيد الله عروة قاسم … سعيد أبو بكر سليمان خارجة\n_________\n(^١) \"المحكم\" ٤/ ٢٥٦ [أهل] لكن في معنى قوله: ﴿إِنَّهُ لَيْسَ مِنْ أَهْلِك﴾ [هود: ٤٦].\n(^٢) انظر: \"تفسير الطبري\" ١٢/ ٨٤، \"تفسير القرطبي\" ٩/ ٧٦، \"تفسير الماوردي\" ٢/ ٤٨٨، \"زاد المسير\" ٤/ ١٣٧ - ١٣٨، \"الدر المنثور\" ٣/ ٦١٩ - ٦٢٠.","vol":"2","page":212},{"text":"وأم عروة: أسماء بنت الصديق، وقد جمع الشرف من وجوه، فرسول الله - ﷺ - صهره، وأبو بكر جده، والزبير والده، وأسماء أمه، وعائشة خالته، سمع أباه وأمه وخالته وأخاه عبد الله بن الزبير وخلائق من كبار الصحابة وجماعة من التابعين، وروى عنه جماعة من التابعين وغيرهم.\nقَالَ الزهري: كان عروة بحرًا لا تكدره الدلاء (^١). وفي رواية: بحرًا لا يُنْزَف (^٢).\nوقال ولده هشام: والله ما (تعلمنا) (^٣) منه جزءًا من ألفي جزء من حديثه (^٤)، وقال: صام أبي الدهر وما مات إلا وهو صائم (^٥).\nوقال سفيان بن عيينة: كان أعلم الناس بحديث عائشة: القاسم بن محمد وعروة وعمرة.\nوقال عمر بن عبد العزيز: ما أعلم أحدًا أعلم منه.\nولد سنة عشرين، ومات سنة أربع وتسعين. وقيل: سنة ثلاث.\nوقيل: سنة تسع روى له الجماعة، وليس في الستة عروة بن الزبير سواه، ولا في الصحابة أيضا (^٦).\n_________\n(^١) رواه ابن أبي حاتم في \"الجرح والتعديل\" ٦/ ٣٩٦، أبو نعيم في \"الحلية\" ٣/ ٣٦٦، وابن عبد البر في \"التمهيد\" ٨/ ٦، ولفظ أبي فعيم: \"فأما عروة فبئر لا تكدره الدلاء\".\n(^٢) رواه ابن سعد في \"الطبقات\" ٥/ ١٨١.\n(^٣) في (ج): (بلغنا).\n(^٤) انظر: \"التاريخ الكبير\" ٧/ ٣٢.\n(^٥) رواه ابن سعد في \"الطبقات\" ٥/ ١٨٠.\n(^٦) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ١٧٨ - ١٨٢، \"التاريخ الكبير\" ٧/ ٣١، ٣٢ (١٣٨)، \"معرفة الثقات\" ٢/ ١٣٣ (١٢٢٩)، \"الثقات\" ٥/ ١٩٤ - ١٩٥، \"تهذيب الكمال\" ١١/ ٢٠ - ٢٥ (٣٩٠٥).","vol":"2","page":213},{"text":"وأما الراوي عنه فهو ولده هشام أبو المنذر. وقيل: أبو عبد الله أحد الأعلام، تابعي مدني، رأى ابن عمر ومسح برأسه ودعا له، وجابرًا وغيرهما، وسمع أباه وعمه عبد الله بن الزبير وخلقًا. وروى عن بكر بن وائل وهو أصغر منه، وعنه شعبة ومالك والقطان.\nوكان سيدًا جليلًا ثقة (ثبتًا) (^١) كثير الحديث، وُلِدَ مقتل الحسين سنة إحدى وستين ومات ببغداد سنة خمس وأربعين ومائة وقيل: سنة ست وقيل: سنة سبع، روى لَهُ الجماعة، ولا يحضرني أحد شاركه في اسمه مع اسم أبيه (^٢).\nوأما الراوي عنه فهو الإمام -إمام دار الهجرة- أبو عبد الله مالك بن أنس بن مالك تابعي -سمع عثمان- بن أبي عامر نافع -وله إدراك- ابن عمرو بن الحارث بن غيمان -بغين معجمة مفتوحة ثم مثناة تحت ساكنة- بن خثيل -بخاء معجمة مضمومة، وقيل بالجيم حكاه أبو نصر عن الدارقطني (^٣) ثمَّ مثلثة مفتوحة، ثمَّ مثناة تحت ساكنة، ثمَّ لام -بن عمرو بن الحارث وهو ذو أصبح، عدادهم بالحلف في تيم -بن مرة من قريش الأصبحي (^٤) المدني، ومناقبه جمة أفردت بالتأليف.\nسمع خلقًا من التابعين وغيرهم، قَالَ أبو القاسم الدولعي (^٥): أخذ\n_________\n(^١) في (ج): تقيًّا.\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٢١، \"التاريخ الكبير\" ٨/ ١٩٣، ١٩٤ (٢٦٧٣)، \"التاريخ الصغير\" ١/ ٥٧، ٢٣١، \"الجرح والتعديل\" ٩/ ٦٣، ٦٤ (٢٤٩)، \"الثقات\" ٥/ ٥٠٢، \"تهذيب الكمال\" ج ٣/ ٢٣٢ - ٢٤٢ (٦٥٨٥).\n(^٣) \"الإكمال\" ٢/ ٥٦٦.\n(^٤) قال الحافظ أبو عمر ابن عبد البر في \"التمهيد\" ١/ ٩٠: وأنا أستغرب نسب مالك إلى ذي أصبح، وأعتقد أن فيه نقصانًا كثيرًا؛ لأن ذا أصبح قديم جدًّا. اهـ.\n(^٥) هو أبو القاسم ضياء الدين عبد الملك بن زيد بن ياسين الأرقمي الموصلي الدولعي =","vol":"2","page":214},{"text":"عن تسعمائة شيخ منهم ثلاثمائة من التابعين وستمائة من تابعيهم ممن اختاره وارتضى دينه وفقهه وقيامه بحق الرواية وشروطها وسكنت النفس إليه، وحصلت الثقة به، وترك الرواية عن أهل دين وصلاح لا يعرفون الرواية (^١).\nروى عنه جماعة من التابعين منهم: الزهري ويحيى بن سعيد الأنصاري وهما من شيوخه، وروى عنه ممن بعد التابعين خلائق من الأعلام منهم الأوزاعي (^٢) والثوري وشعبة والليث والشافعي وآخرون.\nوحديث أبي هريرة الحسن في الترمذي أنه - ﷺ - قَالَ: \"يوشك أن يضرب الناس آباط المطي في طلب العلم فلا يجدون عالمًا أعلم من عالم المدينة\" (^٣) قيل: إنه ليس المراد رجلًا بعينه، وإنما هذا في آخر الزمان عند ضعف الدين، والمعروف أن المراد به الإمام مالك، هذا هو الذي حمله العلماء عليه، وإن كان سفيان بن عيينة قَالَ مرة: إنه (العمري) (^٤) عبد العزيز بن عبد الله الزاهد (^٥).\n_________\n= الشافعي خطيب دمشق، ولد سنة ٥٠٧ هـ، ومات سنة ٥٩٨ هـ. والدولعية من قرى الموصل. انظر ترجمته في: \"سير أعلام النبلاء\" ٢١/ ٣٥٠. \"طبقات الشافعيه\" ٧/ ١٨٧، \"البداية والنهاية\" ١٣/ ٤٠ - ٤١.\n(^١) انظر: \"تهذيب الأسماء واللغات\" ٢/ ٧٨ - ٧٩.\n(^٢) ستأتي ترجمته في حديث (١٧٨).\n(^٣) رواه الترمذي (٢٦٨٠)، وأحمد ٢/ ٢٩٩، وابن حبان (٣٧٣٦)، والحاكم ١/ ٩١ من حديث أبي هريرة بلفظ: \"أكباد الابل\" ورواه الحميدي في \"مسنده\" ٢/ ٤٨٥ بهذا اللفظ، قال الترمذي: هذا حديث حسن، وهو حديث سفيان بن عيينة. اهـ.\nوقال الحاكم صحيح على شرط مسلم، والحديث أعله الألباني في \"الضعيفة\" (٤٨٣٣) بعنعنة ابن جريج وأبي الزبير.\n(^٤) في (ج): (العمر بن)\n(^٥) انظر: الترمذي (٢٦٨٠)، \"تهذيب الكمال\" ٢٧/ ١١٧. وقيل: إنه ابنه عبد الله كما =","vol":"2","page":215},{"text":"مات - ﵁ - صبيحة أربع عشرة من شهر ربيع الأول من سنة تسع وسبعين ومائة، عن خمس وثمانين سنة، وقيل: غير ذَلِكَ، وقبره بالبقيع معروف في قبة مفردة، وقد زرته غير مرة، ونسأل الله العودة، وكان حمل به البطن ثلاث سنين (^١)، ولما حضرته الوفاة تشهد ثمَّ قَالَ: لله الأمر من قبل ومن بعد (^٢)، وكان نقش خاتمه: حسبي الله ونعم الوكيل (^٣). روى لَهُ الجماعة (^٤).\n_________\n= في \"سير أعلام النبلاء\" ٨/ ٥٧، \"تهذيب التهذيب\" ٢/ ٣٧٧ والله أعلم.\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" القسم المتمم (٤٣٤)، \"الثقات\" ٧/ ٤٥٩،\n\"وفيات الأعيان\" ٤/ ١٣٧.\nوقد اختلف الفقهاء في أقصى مدة للحمل على أقوال:\nالقول الأول: أنه أربع سنين. وهو المشهور عن مالك، وبه قال الشافعي، وهو المذهب عند الحنابلة.\nالقول الثاني: أنه سنتان. وهو مذهب أبي حنيفة، والثوري، وهو رواية عن أحمد، وهو مروي عن عائشة أم المؤمنين.\nالقول الثالث: أنه سبع سنين. وهو قول ابن وهب وأشهب.\nالقول الرابع: أنه ست سنين. وهو منقول عن مالك.\nالقول الخامس: أنه ثلاث سنين. وهو قول الليث.\nالقول السادس: أنه خمس سنين. وهو قول عبّاد بن العوام.\nالقول السابع: أنه ليس لأقصاه وقت يوقف عليه. وهو قول أبي عبيد.\nانظر: \"تبين الحقائق\" ٣/ ٤٥، \"البحر الرائق\" ٤/ ٢٧٦، \"المنتقى\" ٤/ ٨٠، \"حاشية الدسوقي\" ٢/ ٤٧٤، \"العزيز\" ٩/ ٤٥١، \"روضة الطالبين\" ٨/ ٣٧٧، \"المغني\" ١١/ ٢٣٢ - ٢٣٣، \"الإنصاف\" ٢٤/ ٢٣ - ٢٤.\n(^٢) انظر: \"طبقات ابن سعد\" القسم المتمم (٤٤٣)، \"صفوة الصفوة\" ٢/ ١٢١، \"تهذيب الكمال\" ٢٧/ ١١٩.\n(^٣) رواه أبو نعيم في \"الحلية\" ٦/ ٣٢٩، وابن عبد البر في \"التمهيد\" ١/ ٩٢، وانظر: \"الطبقات\" القسم المتمم (٤٣٤)، \"سير أعلام النبلاء\" ٨/ ١١٣.\n(^٤) انظر ترجمته في: \"الحلية\" ٦/ ٣١٦، \"صفة الصفوة\" ٢/ ١٢٠ - ١٢١، \"وفيات =","vol":"2","page":216},{"text":"فائدة:\nمالك - ﵁ - أحد المذاهب الستة المتبوعة.\nوثانيهم: أبو حنيفة النعمان بن ثابت مات ببغداد سنة خمسين ومائة عن سبعين سنة (^١).\nوثالثهم: الشافعي محمد بن إدريس، مات بمصر سنة أربع ومائتين عن أربع وخمسين سنة (^٢).\nورابعهم: أحمد بن حنبل، مات سنة إحدى وأربعين ومائتين عن ثمانين سنة ببغداد.\n_________\n= الأعيان\" ٤/ ١٣٥ - ١٣٩، \"تهذيب الكمال\" ٢٧/ ٩١ - ١٢٠، \"سير أعلام النبلاء\" ٨/ ٤٨ - ١٣٥.\n(^١) الإمام فقيه الملة، عالم العراق، أبو حنيفة النعمان بن ثابت بن زوطي التيمي الكوفي، مولى بني تميم بن ثعلبة يقال: إنه من أبناء الفرس، ولد سنة ثمانين في حياة صغار الصحابة، ورأى أنس بن مالك لما قدم عليه الكوفة، وقد قال عنه الشافعي: الناس في الفقه عيال على أبي حنيفة توفي سنة خمسين ومائة.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٨١ (٢٢٥٣)، \"الجرح والتعديل\" ٨/ ٤٤٩، ٤٥٠ (٢٠٦٢)، \"وفيات الأعيان\" ٥/ ٤٠٥ - ٤١٥ (٧٦٦)، \"سير أعلام النبلاء\" ٦/ ٣٩٠ - ٤٠٣ (١٦٣).\n(^٢) الشافعي: محمد بن إدريس بن العباس، أبو عبد الله، الشافعي، القرشي، يجتمع مع النبي - ﷺ - في عبد مناف بن قصي، أحد المجتهدين الأربعة، ناصر السنة، وسيد الفقهاء في عصره، مناقبه كثيرة شهيرة، أفردها العلماء بتصانيف مستقلة، منها: \"آداب الشافعي ومناقبه\" لابن أبي حاتم، و\"مناقب الشافعي\" للبيهقي.\nولد بغزة سنة خمسين ومائة، وقيل: بعسقلان وتوفي بالقاهرة ليلة الجمعة الأخيرة من رجب سنة أربع ومائتين.\nمن مؤلفاته \"الحجة\"، \"رسالة الأصول\"، \"المبسوط\"، \"فضائل قريش\" وغيرها كثير.\nانظر ترجمته في: \"التاريخ الكبير\" ١/ ٤٢ (٧٣)، \"حلية الأولياء\" ٩/ ٦٣، ٦٤، \"تاريخ بغداد\" ٢/ ٥٦ - ٧٣ (٤٥٤ \"سير أعلام النبلاء\" ١٠/ ٥ - ٩٩.","vol":"2","page":217},{"text":"وخامسهم: أبو عبد الله سفيان بن سعيد بن مسروق الثوري، مات بالبصرة سنة إحدى وستين ومائة عن أربع وستين سنة (^١).\nوآخرهم: داود بن علي بن خلف أبو سليمان الأصبهاني، مات سنة تسعين ومائتين عن ثمان وثمانين سنة ببغداد، وهو إمام الظاهرية (^٢) أخذ العلم عن إسحاق بن راهويه (^٣)، وأبي ثور (^٤)، وقد جمع الإمام أبو الفضل يحيى بن سلامة الحصكفي (^٥) من أصحابنا الفقهاء\n_________\n(^١) ستأتي ترجمته أثناء شرح حديث (٣٤).\n(^٢) انظر ترجمته في: \"تاريخ بغداد\" ٨/ ٣٦٩ - ٣٧٥، \"وفيات الأعيان\" ٢/ ٢٥٥ - ٢٥٧، \"تهذيب الأسماء\" ١/ ١٨٢، \"سير أعلام النبلاء\" ١٣/ ٩٧، \"لسان الميزان\" ٢/ ٤٢٢.\n(^٣) ستأتى ترجمته في حديث رقم (١٢٨).\n(^٤) أبو ثور: إبراهيم بن خالد بن أبي اليمان الكلبي، البغدادي، كان حنفيا من أصحاب محمد، فلما قدم الشافعي بغداد صحبه وأخذ عنه الفقه، وتبعه ونشر مذهبه، ثم استقل بعد ذلك بمذهبٍ، فهو مجتهد مطلق، صاحب مذهب فقهي مستقل، قال ابن حبان: كان أبو ثور أحد أئمة الدنيا فقها وعلما وورعا وفضلا وخيرا، ممن صنَّف الكتب، وفرَّع على السنن، وقال أحمد: أعرفه بالسنة منذ خمسين سنة، هو عندي كسفيان الثوري، وقال ابن عبد البر: له مصنفات كثيرة، منها: كتاب ذكر فيه اختلاف مالك والشافعي وذكر مذهبه في ذلك. ولد سنة سبعين ومائة، وتوفي سنة أربعين ومائتين.\nانظر ترجمته في: \"طبقات الشيرازي\" ١٠١، ١٠٢، \"وفيات الأعيان\" ١/ ٢٦ (٢)، \"تهذيب الكمال\" ٢/ ٨٠ - ٨٣ (١٦٩)، \"تاريخ الإسلام\" ١٧/ ٦٣ - ٦٥ (٣٤) \"سير أعلام النبلاء\" ١٢/ ٧٢ - ٧٦ (١٩)، \"تذكرة الحفاظ\" ٢/ ٥١٢ - ٥١٣ (٥٢٨).\n(^٥) يحيى بن سلامة بن الحسين بن محمد المعروف بالخطيب الحصكفي، الشافعي أبو الفضل معين الدين أديب، كاتب، شاعر، خطيب، فقيه، ولد في طنزة سنة ٤٥٩ هـ، ونشأ بحصن كيفا وقدم بغداد فقرأ الفقه، وأخذ الأدب عن الخطيب التبريزي، وتولى قضاء وخطابة ميافارقين وبها مات سنة ٥٥١ هـ. =","vol":"2","page":218},{"text":"(القراء) (^١) السبعة في بيت وأئمة المذاهب في بيت، فقال:\nجمعت لك القراء لما أردتهم … ببيت تراه للأئمة جامعًا\nأبو عمرو وعبد الله حمزة عاصم … علي ولا تنس المديني نافعًا\nوإن شئت أركان الشريعة فاستمع … لتعرفهم فاحفظ إِذَا كنت سامعًا\nمحمد والنعمان مالك أحمد … وسفيان واذكر بعد داود تابعا\nفائدة ثانية:\nليس في الرواة مالك بن أنس غير هذا الإمام وغير مالك بن أنس الكوفي (^٢)، روي عنه حديث واحد عن هانئ بن حزام وقيل: جزام، ووَهمَ بعضهم فأدخل حديثه في حديث الإمام نبه عليه الخطيب في (كتابه) (^٣) \"المتفق والمفترق\".\nوأما الراوي عن الإمام مالك فهو أبو محمد عبد الله بن يوسف -بتثليث السين مع الهمز ودونه- المصري التنيسي شيخ البخاري، وتنيس -بمثناة فوق مكسورة ثمَّ نون مكسورة ثمَّ ياء مثناة تحت ساكنة ثمَّ سين مهملة- بلدة بمصر سميت بتنيس بن حام بن نوح -﵇-، أصله من دمشق ثم نزل تنيس، قَالَ البخاري: لقيته بمصر سنة سبع عشرة ومائتين، ومنه سمع البخاري \"الموطأ\" عن مالك، قَالَ يحيى بن معين: ما بقي عَلَى أديم الأرض أحد أصدق في \"الموطأ\" منه، سمع\n_________\n= انظر ترجمته في: \"اللباب\" ١/ ٣٦٩، \"الكامل في التاريخ\" ١١/ ٢٣٩، \"وفيات الأعيان\" ٦/ ٢٠٥ - ٢١٠ (٨٠٤)، \"سير أعلام النبلاء\" ٢٠/ ٣٢٠، ٣٢١ (٢١٣)، \"شذرات الذهب\" ٤/ ١٦٨، ١٦٩، \"معجم المؤلفين\" ٤/ ٩٧.\n(^١) من (ف).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٧/ ٣١٠، \"الجرح والتعديل\" ٨/ ٢٠٤، \"تهذيب التهذيب\" ٤/ ٨ - ٩.\n(^٣) من (ف).","vol":"2","page":219},{"text":"الأعلام مالكًا والليث وغيرهما، وعنه الأعلام يحيى بن معين والذهلي وغيرهما، وأكثر عنه البخاري في \"صحيحه\" وقال: كان أثبت الشاميين، وروى أبو داود والترمذي والنسائي عن رجل عنه، ولم يخرج له مسلم، مات بمصر سنة ثمان عشرة ومائتين، وليمس في الكتب الستة عبد الله بن يوسف سواه (^١).\nفائدة:\nهذا الإسناد كلُّه مدنيون، خلا شيخ البخاري وفيه أيضًا طرفة ثانية، وهي رواية تابعي عن تابعي.\nالوجه الرابع: في ألفاظه ومعانيه:\nوهو بيان لكيفية الوحي لا لكيفية بدوه، فتنبه له:\nالأول: قد أسلفنا أول الباب أن الوحي أصله الإعلام في خفاء وسرعة، ثمَّ الوحي في حق الأنبياء عَلَى ثلاثة أضرب، كما نبه عليه القاضي عياض ﵀:\nأحدها: سماع الكلام القديم (^٢) كسماع موسى عليه أفضل الصلاة والسلام بنص القرآن ونبينا - ﷺ - بصحيح الآثار.\nثانيها: وحي رسالة بواسطة الملك.\nثالثها: وحي تلقٍّ بالقلب، وقيل: كان هذا حال داود - ﷺ - كقوله:\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٢٣٣ (٧٦٤)، \"التاريخ الصغير\" ٢/ ٣٣٨، \"معرفة الثقات\" ٦٧/ ٢ (٩٩٩)، \"تهذيب الكمال\" ١٦/ ٣٣٣ - ٣٣٦ (٣٦٧٣)، \"شذرات الذهب\" ٢/ ٤٤.\n(^٢) وصف كلام الله -﷾- بأنه قديم من الألفاظ المبتدعة المخترعة، التي لم ينطق بها سلف الأمة وأئمتها كما ذكر ذلك شيخ الإسلام ابن تيمية في أكثر من موضع من \"مجموع الفتاوى\" فقال في ٥/ ٥٣٢ - ٥٣٣ ما معناه. =","vol":"2","page":220},{"text":"\"إن روح القدس نفث في روعي\" (^١) أي: في نفسي والوحي إلى غير الأنبياء بمعنى الإلهام كالوحي إلى النحل.\n_________\n= إن أهل السنة متفقون على أنه ليس بمخلوق منفصل، ومتفقون على أن كلام الله قائم بذاته، وكان أئمة السنة كأحمد وأمثاله والبخاري وأمثاله، وداود وابن المبارك وابن خزيمة والدارمي وابن أبي شيبة وغيرهم متفقين على أن الله يتكلم بمشيئته وقدرته، ولم يقل أحد منهم إن القرآن قديم، وأول من شهر عنه أنه قال ذلك هو ابن كلاب. اهـ.\nوقال في ٧/ ٦٦١: ولم يقل أحد منهم إن القرآن قديم، لا معنى قائم بالذات، ولا أنه تكلم به في القديم بحرف وصوت، ولا تكلم به في القديم بحرف قديم، لم يقل أحد منهم لا هذا ولا هذا، وأن الذي اتفقوا عليه أن كلام الله منزل غير مخلوق، والله لم يزل متكلمًا إذا شاء، وكلامه لا نهاية له. اهـ.\nوقال في ١٢/ ٥٤ ما معناه: والسلف يقولون إن القرآن كلام الله منزل غير مخلوق، وقالوا لم يزل متكلمًا إذا شاء، فبينوا أن كلام الله قديم أي جنسه قديم لم يزل، ولم يقل أحد منهم أن نفس الكلام المعين قديم، ولا قال أحد منهم القرآن قديم، بل قالوا: إنه كلام الله منزل غير مخلوق، وإذا كان الله قد تكلم بالقرآن، بمشيئته كان القرآن كلامه، وكان منزلًا غير مخلوق، ولم يكن أزليًّا قديمًا بقدم الله، وإن كان الله لم يزل متكلمًا إذا شاء فجنس كلامه قديم. اهـ.\nلكن قال شيخ الإسلام في ١٢/ ٥٦٧: فإذا قيل: كلام الله قديم بمعنى أنه لم يصر متكلمًا بعد أن لم يكن متكلمًا، ولا كلامه مخلوق، ولا معنى واحد قديم قائم بذاته، بل لم يزل متكلمًا إذا شاء فهذا كلام صحيح. اهـ.\nوقال في \"درء التعارض\" ١/ ٦٧: إذا قال قائل: القرآن قديم وأراد به أنه نزل من أكثر من سبعمائة سنة وهو القديم في اللغة، أو أراد أنه مكتوب في اللوح المحفوظ قبل نزول القرآن فإن هذا مما لا نزاع فيه. اهـ.\n(^١) رواه الحاكم ٢/ ٤ من حديث ابن مسعود، وله طريق آخر عن جابر، رواه ابن حبان (٣٢٣٩)، والحاكم ٢/ ٤ وصححه على شرط الشيخين، وصححه الألباني في \"الصحيحة\" (٢٨٦٦)، وفي الباب عن حذيفة وأبي أمامة.","vol":"2","page":221},{"text":"وذكر السهيلي (^١) أن في كيفية نزول الوحي عَلَى سيدنا رسول الله - ﷺ - سبع صور:\nالأول: المنام. كما جاء في هذا الحديث (^٢).\nثانيها: أن يأتيه الوحي في مثل صلصة الجرس كما جاء فيه أيضًا.\nثالثها: أن ينفث في روعه الكلام كما جاء في الحديث السالف، وقال مجاهد وغيره في قوله تعالى: ﴿فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ﴾ [الشورى: ٥١] هو أن ينفث في روعه بالوحي.\nرابعها: أن يتمثل له الملك رجلًا كما جاء في هذا الحديث وقد كان يأتيه في صورة دحية (^٣).\nخامسها: أن يتراءى له جبريل في صورته التي خلقها الله تعالى، له\n_________\n(^١) \"الروض الأنف\" ١/ ٢٦٩ - ٢٧٠.\n(^٢) كذا في الأصول: في هذا الحديث، وهو غير صحيح، بل المعنى يكون صحيحًا دون لفظة (هذا)؛ لأن الحديث، لم يأت فيه الوحي في المنام بل قال: \"يَأْتِيني مِثْلَ صَلْصَلَةِ الجَرَسِ\" وقال: \"وَأَحْيَانًا يَتَمَثَّلُ لِيَ المَلَكُ رَجُلًا\"، ففي الحالتين يكون الوحي في اليقظة، وأما دليل كون الوحي يكون في المنام فحديث عائشة التالي وفيه: أول ما بدئ به رسول الله - ﷺ - من الوحي الرؤيا الصالحة في النوم …\n(^٣) دحية بن خليفة بن فروة بن فضالة بن امرئ القيس بن الخزج، واسمه زيد مناة، بن عامر بن بكر بن عامر بن عامر الأكبر بن زيد اللات، وقيل: عامر الأكبر بن عوف بن بكر بن عوف بن عذرة بن زيد اللات بن رفيدة بن ثور بن كلب الكلبي، صاحب رسول الله - ﷺ -، ورسوله إلى قيصر ملك الروم، وكان جبريل يأتي رسول الله على صورته، وكان أجمل الناس وجهًا.\nأسلم قديمًا، ولم يشهد بدرًا، وشهد المشاهد مع رسول الله - ﷺ - بعد بدر، وبقي إلى خلافة معاوية. انظر ترجمته في: \"معرفة الصحابة\" ٢/ ١٠١٢ - ١٠١٤ (٨٧٨)، \"الاستيعاب\" ٢/ ٤٤، ٤٥ (٧٠٠)، \"أسد الغابة\" ٢/ ١٥٨ (١٥٠٧)، \"تهذيب الكمال\" ٨/ ٤٧٣ - ٤٧٥ (١٧٩٤)، \"الإصابة\" ١/ ٤٧٣.","vol":"2","page":222},{"text":"ستمائة جناح ينتثر منها اللؤلؤ والياقوت.\nسادسها: أن يكلمه الله من وراء حجاب إما في اليقظة كليلة الإسراء، أو في النوم كما جاء في الترمذي مرفوعًا: \"أتاني ربي في أحسن صورة فقال: فيم يختصم الملأ الأعلى؟ .. \" الحديث (^١).\nوحديث عائشة الآتي: \"فجاءه الملك فقال: اقرأ\" (^٢) ظاهره أن ذَلِكَ كان يقظة، وفي \"السيرة\": \"فأتاني وأنا نائم\" (^٣) ويمكن الجمع بأنه جاءه أولًا منامًا توطئة وتيسيرًا عليه ورفقًا به.\nوفي \"صحيح مسلم\" من حديث ابن عباس مكث - ﷺ - بمكة خمس عشرة سنة يسمع الصوت ويرى الضوء سبع سنين ولا يرى شيئًا، وثمان سنين يوحى إليه (^٤).\nسابعها: وَحْيُ إسرافيل كما جاء عن الشعبي أن النبي - ﷺ - وكِّل به إسرافيل فكان يتراءى لَهُ ثلاث سنين ويأتيه بالكلمة من الوحي والشيء ثمَّ وكَّل به جبريل (^٥)، وأنكر الواقدي وغيره كونه وكَّل به غير جبريل.\nوقال أحمد بن محمد البغدادي: أكثر ما في الشريعة مما أوحي إلى رسول الله - ﷺ - على لسان جبريل -﵇-.\nقَالَ الغزالي: وسماع النبي - ﷺ - والملك الوحي من الله تعالى بغير\n_________\n(^١) رواه الترمذي (٣٢٣٣، ٣٢٣٤)، وأحمد ١/ ٣٦٨ عن ابن عباس قال الترمذي: هذا حديث حسن غريب من هذا الوجه، والحديث صححه الألباني في \"الإرواء\" (٦٨٤).\n(^٢) سيأتي برقم (٣) باب: كيف كان بدء الوحي إلى رسول الله - ﷺ -.\n(^٣) رواه ابن إسحاق في \"السيرة\" ص ١٠٠ - ١٠١.\n(^٤) مسلم (٢٣٥٣/ ١٢٣) كتاب: الفضائل، باب: كم أقام النبي بمكة والمدينة.\n(^٥) رواه الطبري في \"تاريخه\" ١/ ٥٧٣، ٥٧٤، وابن عبد البر فى \"الاستيعاب\" ١/ ١٤٠، وقال القرطبي في \"التفسير\" ١٠/ ١٧٧: سنده صحيح.","vol":"2","page":223},{"text":"واسطة يستحيل أن يكون بحرف أو صوت لكن يكون بخلقه تعالى للسامع علمًا ضروريًّا بثلاثة أمور: (بالمتكلم) (^١) وبأن ما سمعه كلامه وبمراده من كلامه، والقدرة الأزلية لا تقتصر عن اضطرار النبي والملك إلى العلم بذلك. وكما أن كلامه تعالى ليس من جنس كلام البشر فسماعه الذي يخلقه لعبده ليس من جنس سماع الأصوات، ولذلك عسر علينا فهم كيفية سماع موسى -﵇- لكلامه تعالى الذي ليس بحرف ولا صوت كما يعسر عَلَى الأكمه كيفية إدراك البصر للألوان، أما سماعه - ﷺ - فيحتمل أن يكون بحرف وصوت دال عَلَى معنى كلام الله.\nوالمسموع الأصوات الحادثة، وهي فعل الملك دون نفس الكلام، ولا يكون هذا سماعًا لكلام الله تعالى من غير واسطة، وإن كان يطلق عليه أنه سماع كلام الله تعالى، وسماع الأمة من الرسول كسماع الرسول من الملك، وطريق الفهم فيه تقديم المعرفة بوضع اللغة التي يقع بها المخاطبة (^٢).\n_________\n(^١) في الأصول: للمتكلم، والصواب ما أثبتناه كما في \"عمدة القاري\" ١/ ٤٥ وهو الموافق للسياق.\n(^٢) مذهب أهل السنة والجماعة أن الكلام صفة من صفاته تعالى، ليس شيئًا بائنًا منه مخلوقًا، فهو يتكلم بكلام حقيقي، متى شاء، كيف شاء، بما شاء، بحرف وصوت لا يشبه أصوات المخلوقين.\nقال شيخ الإسلام كما في \"مجموع الفتاوى\" ١٢/ ٢٤٣ - ٢٤٤: والصواب الذي عليه سلف الأمة -كالإمام أحمد والبخاري وغيره وسائر الأئمة قبلهم وبعدهم- اتباع النصوص الثابتة، وإجماع السلف، وهو أن القرآن جميعه كلام الله، حروفه ومعانيه، ليس شيء من ذلك كلامًا لغيره؛ ولكن أنزله على رسوله، وليس القرآن اسمًا لمجرد المعنى، ولا لمجرد الحرف، بل لمجموعهما، وكذلك سائر الكلام ليس هو الحروف فقط؛ ولا المعاني فقط، كما أن الإنسان المتكلم =","vol":"2","page":224},{"text":"وحكى القرافي خلافًا للعلماء في ابتداء الوحي هل كان جبريل -﵇- ينقل له ملك عن الله تعالى أو يخلق لَهُ علم ضروريًّا بأن الله تعالى طلب منه أن يأتي محمدًا وغيره من الأنبياء بسور كذا، أو خلق له علمًا ضروريًا بأن يأتي اللوح المحفوظ فينقل منه كذا.\nالثاني: قوله - ﷺ -: (\"أَحْيَانًا يَأْتِيني مِثْلَ صَلْصَلَةِ الجَرَسِ\") الأحيان: الأوقات جمع حين يقع عَلَى القليل والكثير، قَالَ تعالى: ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا﴾ [الإنسان: ١]، أي مدة من الدهر والصلصلة -بفتح الصادين المهملتين-: الصوت المتدارك الذي لا يفهم أول وهلة، قَالَ الخطابي: يريد أنه صوت متدارك يسمعه ولا ينتبه أول ما يقرع سمعه حتَّى يفهمه من بَعدُ (^١).\nقيل: الحكمة في ذَلِكَ أن يتفرغ سمعه، ولا يبقى فيه مكان لغير صوت الملك ولا في قلبه (^٢)، وكذلك قَالَ المهلب يعني قوة صوت الملك الوحي ليشغله عن أمور الدنيا، وتفرغ حواسه فلا يبقى في سمعه ولا في قلبه مكان لغير صوت الملك.\n_________\n= الناطق ليس هو مجرد الروح، ولا مجرد الجسد، بل مجموعهما، وأن الله تعالى يتكلم بصوت. كما جاءت به الأحاديث الصحاح، وليس ذلك كاصوات العباد، لا صوت القارئ ولا غيره. وأن الله ليس كمثله شيء، لا في ذاته، ولا في صفاته، ولا في أفعاله، فكما لا يشبه علمه وقدرته وحياته علم المخلوق وقدرته وحياته فكذلك لا يشبه كلامه كلام المخلوق، ولا معانيه تشبه معانيه، ولا حروفه تشبه حروفه، ولا صوت الرب يشبه صوت العبد، فمن شبه الله بخلقه فقد ألحد في أسمائه وآياته، ومن جحد ما وصف به نفسه فقد ألحد في أسمائه وآياته. اهـ.\n(^١) \"أعلام الحديث\" للخطابي ١/ ١٢١.\n(^٢) \"شرح النووي على مسلم\" ١٥/ ٨٨.","vol":"2","page":225},{"text":"قَالَ أبو الحسن علي بنُ بطال (^١): وعلى مثل هذِه الصفة تتلقى الملائكة الوحي من الله تعالى، وقد ذكر البخاري في كتاب التوحيد وغيره عن ابن مسعود: إِذَا تكلم الله بالوحي سمع أهل السموات شيئًا، فإذا فزع عن قلوبهم وسكن الصوت عرفوا أنه الحق ونادوا: ماذا قَالَ ربكم؟ قالوا: الحق (^٢).\nوعن أبي هريرة قَالَ: \"إِذَا قضى الله تعالى الأمرَ في السماءِ ضربت الملائكةُ بأجنحتها خضعانا لقوله، كأنه سلسلة عَلَى صفوان، فإذا فزع عن قلوبهم قالوا: ماذا قَالَ ربكم؟ قالوا: الحق. وهو العلي الكبير فيسمعها مسترقو السمع هكذا بعضه فوق بعض -ووصف سفيان بكفه فحركها وبدد بين أصابعه- فيستمع الكلمة فيلقيها إلى من تحته ثمَّ يقليها الآخر إلى من تحته حتَّى يلقيها عَلَى لسان الساحر والكاهن فربما أدركه الشهاب قبل أن يلقيها وربما ألقاها قبل أن يدركه فيكذب معها مائة كذبة، وقال: أليس قَدْ كان كذا وكذا فيصدق بتلك الكلمه التي سمعت من السماء\" (^٣)، وقيل: معنى فزع: كشف. وهو دال عَلَى\n_________\n(^١) هو العلامة أبو الحسن، على بن خلف بن بطال البكري، القرطبي، ثم البلنسي، ويعرف بابن اللّجّام قال ابن بشكوال: كان من أهل العلم والمعرفة، عني بالحديث العناية التامة، شرح \"الصحيح\" في عدة أسفار، رواه الناس عنه، واستقضى بحصن لُوْرَقَة. اهـ. وقد كان من كبار المالكية. توفي في صفر سنة تسع وأربعين وأربعمائة.\nانظر ترجمته في: \"الصلة\" ٢/ ٤١٤، \"الوافي بالوفيات\" ١٢/ ٥٦، \"سير أعلام النبلاء\" ١٨/ ٤٧ - ٤٨، \"شذرات الذهب\" ٣/ ٢٨٣.\n(^٢) علقه البخاري عن ابن مسعود قبل الرواية (٧٤٨١) كتاب: التوحيد، باب: قول الله تعالى: ﴿وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ﴾. ورواه في \"خلق أفعال العباد\" ص ١٣٩، ورواه مرفوعًا أبو داود (٤٧٣٨)، والحديث صححه الألباني في \"الصحيحة\" (١٢٩٣).\n(^٣) سيأتي في التفسير برقمي (٤٧٠١، ٤٨٠٠).","vol":"2","page":226},{"text":"أنه يصيبهم فزع شديد من شيء يحدث من أمر الله تعالى، والمراد بالحق: الوحي، وقال ابن جبير: ينزل الأمر من رب العزة فيسمعون مثل وقع الحديد عَلَى الصفا فيفزع أهل السماء حتَّى (يستبين) (^١) لهم الأمر الذي نزل فيه، فيقول بعضهم لبعض: ماذا قَالَ ربكم؟ فيقول: قَالَ: الحق.\nوروي مرفوعًا: \"إِذَا أراد الله أن يوحي بالأمر تكلم بالوحي أخذت السماء منه رجفة -أو قَالَ: رعدة- شديدة خوفًا من الله، فإذا سمع ذَلِكَ أهل السماوات صعقوا وخروا لله سجدًا، فيكون أول ما يرفع رأسه جبريل فيكلمه من وحيه بما (أراد) (^٢)، ثمَّ يمر جبريل عَلَى الملائكة، كلما مر على سماء سأله ملائكتها: ماذا قَالَ ربنا يا جبريل؟ قَالَ: الحق وهو العلي الكبير. فيقولون كلهم مثل ما قَالَ جبريل، فينتهي جبريل حيث أمره الله\" (^٣).\nالوجه الثالث: قَدْ أسلفنا أن الصلصلة الصوت المتدارك، قَالَ أبو علي الهَجَري في \"أماليه\": الصلصلة للحديد والنحاس والصفر ويابس الطين، وما أشبه ذَلِكَ صوته.\nوقال في \"المحكم\": صل يصل صليلًا، وصلصل صلصلة (وتصلصلًا) (^٤): صَوَّت (^٥). فإن توهمت ترجيع صوت قُلْتَ: صلصل وتصلصل (^٦).\n_________\n(^١) في (ج): يتبين.\n(^٢) في (ف): أراه.\n(^٣) رواه ابن أبي عاصم في \"السنة\" (٥١٥) عن النواس بن سمعان وضعفه الألباني.\n(^٤) في (ج): وتصليلًا.\n(^٥) عبارة \"المحكم\": صلصل صلصلة مصلصلا، ثم قال: وصل اللجام امتد صوته.\n(^٦) \"المحكم\" ٨/ ١٧٦.","vol":"2","page":227},{"text":"وعبارة القاضي: الصلصلة: صوت: الحديد فيما له طنين. وقيل: معنى الحديث هو: قوة صوت حفيف أجنحة الملائكة لشغله عن غير ذَلِكَ، ويؤيده الرواية الأخرى: \"كأنه سلسلة عَلَى صفوان\" (^١) أي: حفيف الأجنحة. والجرس هو الجلجل الذي يعلق في رأس الدواب، كره - ﷺ - صحبته في السفر؛ لأنه مزمار الشيطان كما أخرجه أبو داود وصححه ابن حبان (^٢). وقيل: كرهه لأنه يدل عَلَى أصحابه بصوته، وكان يحب ألا يعلم العدو به حتَّى يأتيهم فجأة، حكاه ابن الأثير (^٣) قَالَ ابن دريد: واشتقاقه من الجرس أي: الصوت والحس (^٤).\nوقال ابن سيده: الجَرْس والجِرْس والجَرَس-الأخير عن كراع- الحركة والصوت من كل ذي صوت، وقيل: الجرس بالفتح إِذَا أفرد، فإذا قالوا: ما سمعت له حسًّا ولا جرسًا كسروا فأتبعوا اللفظ اللفظ (^٥).\nوقال الصغاني: قَالَ ابن السكيت: الجَرَس والجِرْس الصوت ولم يفرق. وقال الليث: الجَرْسُ: مصدر الصوت المجروس، والجِرس بالكسر: الصوت نفسه.\nالوجه الرابع: قوله: (\"وَأَحْيَانًا يَتَمَثَّلُ لِيَ المَلَكُ رَجُلًا\") يحتمل تمثيل جبريل له رجلًا أن الله تعالى أفنى الزائد من خلقه ثمَّ أعاده إليه، ويحتمل أنه يزيله عنه ثمَّ يعيده إليه بعد التبليغ، نبه عَلَى ذَلِكَ\n_________\n(^١) ستأتى برقم (٤٨٠٠)، كتاب: التفسير، باب: ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ﴾.\n(^٢) رواه مسلم (٢١١٤) كتاب: اللباس والزينة، باب: كراهة الكلب والجرس في السفر، وأبو داود (٢٥٥٦)، وابن حبان (٤٧٠٤) عن أبي هريرة ﵁.\n(^٣) \"النهاية في غريب الحديث والأثر\" ١/ ٢٦١.\n(^٤) \"جمهرة اللغة\" ١/ ٤٥٦.\n(^٥) \"المحكم\" ٧/ ١٨٩.","vol":"2","page":228},{"text":"إمام الحرمين، وأما التداخل فلا يصح عَلَى مذهب أهل الحق، وأبدى الشيخ عِزُّ الدين ابن عبد السلام سؤالًا، فقال: إن قيل: إِذَا لقي جبريل النبي - ﷺ - في صورة دحية، فأين تكون روحه؟ فإن كان في الجسد الذي له ستمائة جناح، فالذي أتى لا روح جبريل ولا جسده، وإن كانت في هذا الذي هو في صورة دحية فهل يموت الجسد العظيم أم يبقى خاليًا من الروح المنتقلة عنه إلى الجسد المشبه بجسد دحية؟ ثم أجاب بأنه لا يبعد أن لا يكون انتقالها موجب موته فيبقى الجسد حيًّا لا ينقص من معارفه شيء، ويكون انتقال روحه (إلى) (^١) الجسد الثاني كانتقال أرواح الشهداء إلى أجواف طير خضر، قَالَ: وموت الأجساد بمفارقة الأرواح ليس بواجب عقلًا، بل بعادة أجراها الله تعالى في بني آدم، فلا تلزم في غيرهم (^٢).\nالوجه الخامس: قوله: (\"فَيُفْصَمُ عَنِّي\") فيه روايات: أصحها: \"يَفْصِم\" بفتح الياء المثناة تحت وإسكان الفاء وكسر الصاد، قَالَ الخطابي: معناه: يقطع وينجلي ما يغشاني منه، قَالَ: وأصل الفصم القطع ومنه: ﴿لَا انْفِصَامَ﴾ [البقرة: ٢٥٦]، وقيل: إنه الصدع بلا إبانة، وبالقاف قطع مع إبانة (^٣). فمعنى الحديث: أن الملك فارقه ليعود.\nالثانية: بضم أوله وفتح ثالثه، وهي رواية أبي ذر الهروي.\nوالثالثة: بضم أوله وكسر ثالثه من أفصم المطر إِذَا أقلع رباعي، وهي لغة قليلة.\n_________\n(^١) في (ج): من.\n(^٢) الأسلم للمرء في دينه ترك الخوض في مثل هذا، والإعراض، واقتضاء طريقة السلف، فإنهم لم يخوضوا في شيء من هذا ولم يبحثوا عنه.\n(^٣) \"أعلام الحديث\" ١/ ١٢٠ - ١٢١.","vol":"2","page":229},{"text":"السادس: قوله: (\"وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ\") أي: فهمت وجمعت وحفظت. قَالَ صاحب \"الأفعال\": وعيت العلم: حفظته، ووعيت الأذان: سمعته، وأوعيت المتاع جمعته في الوعاء.\nقَالَ ابن القطاع: وأوعيت العلم مثل وعيته، وقوله تعالى: ﴿وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ (٢٣)﴾ [الانشقاق: ٢٣]، أي: بما يضمرون في قلوبهم من التكذيب (^١)، وقال الزجاج: بما يحملون في قلوبهم، فهذا من أوعيت المتاع.\nالسابع: قوله (\"يَتَمَثَّلُ\") أي: يتصور وانتصب (رَجُلًا) عَلَى التمييز، والملَك هنا بفتح اللام المراد به واحد الملائكة، ويقال للجمع أيضًا.\nالثامن: قولها: (وَإِنَّ جَبِينَهُ لَيَتَفَصَّدُ عَرَقًا) الجبين غير الجبهة وهو فوق الصدغ، والصدغ: ما بين العين إلى الأذن، وللإنسان جبينان يكتنفان الجبهة، ومعنى (يتفصد) بالفاء والصاد المهملة يسيل.\nو(عرقًا): منصوب عَلَى التمييز، والمعنى: أن الوحي إِذَا كان ورد عليه يجد لَهُ مشقة ويغشاه كرب لثقل ما يُلقى عليه، قَالَ تعالى: ﴿إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا (٥)﴾ [المزمل: ٥] ولذلك كان يعتريه مثل حال المحموم، كما روي أنه كان يأخذه عند الوحي الرحضاء يعني: البُهْر والعرق من الشدة، وأكثر ما يسمى به عرق الحمى، فكان جبينه يتفصد عرقًا كما يتفصد لذلك، وإنما كان ذَلِكَ ليبلو صبره ويحسن تأديبه، ويرتاض لاحتمال ما كُلِّف من أعباء النبوة.\nوفي حديث يعلى: ورآه حين نزل عليه الوحي مُحَمرَّ الوجه وهو\n_________\n(^١) \"الأفعال\" ٣/ ٣٣٣.","vol":"2","page":230},{"text":"يغطُّ. سيأتي في المناسك حيث ذكره البخاري (^١).\nومنه في حديث عبادة بن الصامت أنه - ﷺ - كان إِذَا نزل عليه الوحي كرب لذلك وتربد وجهه (^٢).\nوفي حديث الإفك قالت عائشة: فأخذه ما كان يأخذه من البرحاء عند الوحي حتَّى إنه ليتحدر منه مثل الجمان من العرق في اليوم الشاتي من ثقل القول الذي أنزل عليه (^٣).\nوفي \"صحيح مسلم\": كان إِذَا نزل عليه الوحي نكس رأسه ونكص أصحابه رءوسهم، فإذا انجلى عنه رفع رأسه (^٤).\nالتاسع: ذكر في هذا الحديث حالين من أحوال الوحي وهما: \"مِثْلَ صَلْصَلَةِ الجَرَسِ\"، وتمثيل الملك لَهُ رجلًا، ولم يذكر الرؤيا في النوم مع إعلامه لنا أن رؤياه حق لوجهين:\nأحدهما: أن الرؤيا الصالحة قَدْ يشركه فيها غيره بخلاف الأولين.\nثانيهما: لعله علم أن قصد السائل بسؤاله ما خص به ولا يعرف إلا من جهته.\n_________\n(^١) سيأتي برقم (١٥٣٦) كتاب: الحج، باب: غسل الخلوق ثلاث مراتٍ من الثياب، و(١٧٨٩) كتاب: العمرة، باب: يفعل في العمرة ما يفعل في الحج، و(١٨٤٧) كتاب: جزاء الصيد، باب: إذا أحرم جاهلًا وعليه قميص.\n(^٢) رواه مسلم (١٦٩٠) كتاب: الحدود، باب: حد الزنا، وأبو داود (٤٤١٥ - ٤٤١٧)، والترمذي (١٤٣٤)، وابن ماجه (٢٥٥٠)، وأحمد ٥/ ٣١٣.\n(^٣) سيأتي برقم (٤٧٥٠) كتاب: التفسير، باب: قوله: ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ﴾. ورواه مسلم: (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك وقبول توبة القاذف.\n(^٤) مسلم (٢٣٣٥) كتاب: الفضائل، باب: عرق النبي - ﷺ - في البرد وحين يأتيه الوحي.","vol":"2","page":231},{"text":"العاشر: في الحديث إثبات الملائكة، والرد عَلَى من أنكرهم من الملحدة والفلاسفة، ذكر ذَلِكَ أبو عبد الله بن المرابط.\nالحادي عشر: فيه -كما قَالَ ابن عبد البر- دلالة عَلَى أن الصحابة كانوا يسألونه عن كثير من المعاني، وكان - ﷺ - يجمعهم ويعلمهم وكانت طائفة تسأل وأخرى تحفظ وتؤدي وتبلغ، حتَّى أكمل الله دينه (ولله الحمد) (^١).\n(آخر الجزء الثاني من تجزئة المصنف) (^٢).\n_________\n(^١) في (ف): (وله الحمد)، وانظر \"التمهيد\" ٢٢/ ١١٣.\n(^٢) من (ف) وورد بهامشها تعليق نصه: بلغ إبراهيم الحلبي قراءة على المصنف وسمعه الأئمة الحاضري (…) وابن بهرام وولد المصنف نور الدين علي والعاملي ومحمد بن أحمد بن عمر البرموي (…) شيخنا الصفدي والنظام الحموي وآخرون.","vol":"2","page":232},{"text":"<span data-type='title' id=toc-198>٣ - باب</span>\n٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَنَّهَا قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - مِنَ الْوَحْىِ الرُّؤْيَا الصَّالِحَةُ فِى النَّوْمِ، فَكَانَ لَا يَرَى رُؤْيَا إِلاَّ جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ، وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ -وَهُوَ التَّعَبُّدُ- اللَّيَالِىَ ذَوَاتِ الْعَدَدِ قَبْلَ أَنْ يَنْزِعَ إِلَى أَهْلِهِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ، فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى جَاءَهُ الْحَقُّ وَهُوَ فِى غَارِ حِرَاءٍ، فَجَاءَهُ الْمَلَكُ فَقَالَ اقْرَأْ. قَالَ \"مَا أَنَا بِقَارِئٍ\". قَالَ \"فَأَخَذَنِى فَغَطَّنِى حَتَّى بَلَغَ مِنِّى الْجَهْدَ، ثُمَّ أَرْسَلَنِى فَقَالَ اقْرَأْ. قُلْتُ مَا أَنَا بِقَارِئٍ. فَأَخَذَنِى فَغَطَّنِى الثَّانِيَةَ حَتَّى بَلَغَ مِنِّى الْجَهْدَ، ثُمَّ أَرْسَلَنِى فَقَالَ اقْرَأْ. فَقُلْتُ مَا أَنَا بِقَارِئٍ. فَأَخَذَنِى فَغَطَّنِى الثَّالِثَةَ، ثُمَّ أَرْسَلَنِى فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾. فَرَجَعَ بِهَا رَسُولُ اللهِ - ﷺ - يَرْجُفُ فُؤَادُهُ، فَدَخَلَ عَلَى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ ﵂ فَقَالَ: \"زَمِّلُونِى زَمِّلُونِى\". فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ، فَقَالَ لِخَدِيجَةَ وَأَخْبَرَهَا الْخَبَرَ \"لَقَدْ خَشِيتُ عَلَى نَفْسِى\". فَقَالَتْ خَدِيجَةُ: كَلاَّ وَاللهِ مَا يُخْزِيكَ اللهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَحْمِلُ الْكَلَّ، وَتَكْسِبُ الْمَعْدُومَ، وَتَقْرِى الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ. فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى ابْنَ عَمِّ خَدِيجَةَ -وَكَانَ امْرَأً تَنَصَّرَ فِى الْجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الْكِتَابَ الْعِبْرَانِىَّ، فَيَكْتُبُ مِنَ الإِنْجِيلِ بِالْعِبْرَانِيَّةِ مَا شَاءَ اللهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِىَ- فَقَالَتْ لَهُ خَدِيجَةُ: يَا ابْنَ عَمِّ اسْمَعْ مِنَ ابْنِ أَخِيكَ. فَقَالَ لَهُ وَرَقَةُ: يَا ابْنَ أَخِى مَاذَا تَرَى؟ فَأَخْبَرَهُ رَسُولُ اللهِ - ﷺ - خَبَرَ مَا رَأَى. فَقَالَ لَهُ وَرَقَةُ: هَذَا النَّامُوسُ الَّذِى نَزَّلَ اللهُ عَلَى مُوسَى. يَا لَيْتَنِى فِيهَا جَذَعًا، لَيْتَنِى أَكُونُ حَيًّا إِذْ يُخْرِجُكَ قَوْمُكَ. فَقَالَ رَسُولُ اللهِ - ﷺ - \"أَوَمُخْرِجِىَّ هُمْ\". قَالَ نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمِثْلِ مَا جِئْتَ بِهِ إِلاَّ عُودِىَ، وَإِنْ يُدْرِكْنِى يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا. ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّىَ وَفَتَرَ الْوَحْىُ. [٣٣٩٢، ٤٩٥٣، ٤٩٥٥، ٤٩٥٦، ٤٩٥٧، ٦٩٨٢ - مسلم ١٦٠ - فتح ٢٢/ ١]","vol":"2","page":233},{"text":"الحديث الثالث:\nقَالَ البخاري ﵀:\nنَا يَحْيَى بْنُ بُكَيْرٍ، نَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ ابْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - مِنَ الوَحْي الرُّؤْيَا الصالحه فِي النَّوْمِ، وَكَانَ لَا يَرى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحَ، ثُمَّ حُبِّبَ إِلَيْهِ الخَلَاءُ، فكَانَ يَخْلُو بغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ -وَهُوَ التَّعَبُّدُ- اللَّيَالِيَ ذَوَاتِ العَدَدِ قَبْلَ أَنْ يَنْزعَ إلى أَهْلِهِ، وَيتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ، فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى جَاءَهُ الحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ المَلَكُ فَقَالَ اقْرَأ. فقَلت: \"مَا أَنَا بِقَارِئٍ\". قَالَ: \"فَأَخَذَنِي فَغَطنِي حَتَّى بَلَغَ مِنِّي الجَهْدَ، ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ. قُلْتُ: مَا أَنَا بقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الجَهْدَ، ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ. فَقُلْتُ: مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ، ثُمَّ أَرْسَلَنِي فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾. فَرَجَعَ بِهَا رَسُولُ اللهِ - ﷺ - يرْجُفُ فُؤَادُهُ، فَدَخَلَ على خَدِيجَةَ بِنْتِ خُوَيْلِدٍ فَقَالَ: \"زَمِّلُونِي زَمِّلُونِي\". فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ، فَقَالَ لِخَدِيجَةَ وَأَخْبَرَهَا الخَبَرَ \"لَقَدْ خَشِيتُ عَلَى نَفْسِي\". فَقَالَتْ خَدِيجَةُ: كَلّاَ والله مَا يُخْزِيكَ اللهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَحْمِلُ الكَلَّ، وَتَكْسِبُ المَعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ على نَوَائِبِ الحَقِّ. فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أتت بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ العُزى ابن عَمِّ خَدِيجَةَ- وَكَانَ امْرَأً تَنَصَّرَ فِي الجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الكِتَابَ العِبْرَانِيَّ، فَيَكْتُبُ مِنَ الإِنْجِيلِ بِالْعِبْرَانِيَّةِ مَا شَاءَ اللهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ -فَقَالَتْ لَهُ خَدِيجَةُ: يَا ابن عَمِّ اسْمَعْ مِنَ ابن أَخِيكَ. فَقَالَ لَهُ وَرَقَةُ: يَا ابن أَخِي مَاذَا تَرى؟ فَأَخْبَرَهُ رَسُولُ اللهِ","vol":"2","page":234},{"text":"- ﷺ - خَبَرَ مَا رَأى. فَقَالَ لَهُ وَرَقَةُ: هذا النَّامُوسُ الذِي نَزلَ اللهُ على مُوسَى.\nيَا لَيْتَنِي فِيهَا جَذَعًا، لَيْتَنِي أَكُونُ حَيًّا إِذْ يُخْرِجُكَ قَوْمُكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَوَمُخْرِجِىَّ هُمْ\". قَالَ نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمِثْلِ مَا جِئْتَ بِهِ إِلاَّ عُودِىَ، وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا. ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفّيَ وَفَتَرَ الوَحْيُ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث من مراسيل الصحابة كما نبهنا عليه في الفصول السابقة أول الشرح. فإن عائشة لم تدرك هذِه (القصة) (^١) فروتها إما سماعًا من النبي - ﷺ -، أو من صحابي آخر.\nثانيها:\nهذا الحديث أخرجه البخاري أيضًا في التفسير والتعبير، عن عبد الله بن محمد، عن عبد الرازق، عن معمر (^٢)، وفي: التفسير، عن سعيد بن مروان، عن محمد بن عبد العزيز بن أبي رزمة، عن أبي صالح سلمويه، عن ابن المبارك، عن يونس (^٣)، وفي الإيمان عن ابن رافع، عن عبد الرزاق، عن معمر، وعن عبد الملك، عن أبيه، عن جده، عن عقيل، وعن أبي الطاهر، عن ابن وهب، عن يونس كلهم عن الزهري (^٤).\n_________\n(^١) في (ف): القضية.\n(^٢) سيأتي برقم (٤٩٥٦) كتاب: التفسير، باب: قوله: ﴿اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾ و(٦٩٨٢) في التعبير، باب: أول ما بدئ به رسول اللهﷺ - من الوحي الرؤيا الصالحة.\n(^٣) يأتي برقم (٤٩٥٣) باب: (١).\n(^٤) قلت: عزو المصنف هذا الحديث هنا يوهم أنه في البخاري، إلا أن هذِه الطرق =","vol":"2","page":235},{"text":"وأخرجه مسلم في الإيمان (^١)، والترمذي (^٢)، والنسائي في التفسير (^٣).\nثالثها: في التعريف برواته:\nأما عائشة وعروة فسلفا في الحديث قبله، وأما ابن شهاب فهو: الإمام أبو بكر محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب بن عبد الله بن الحارث بن زهرة بن كلاب بن مرة بن كعب بن لؤي الزهري المدني، سكن الشام وهو تابعي صغير، سمع أنسًا وربيعة بن عباد وخلقًا من الصحابة، وسعيد بن المسيب وعطاء وخلقًا من كبار التابعين، ورأى ابن عمر، وروى عنه، ويقال: (سمع منه حديثين) (^٤)، وعنه جماعات من كبار التابعين منهم: عطاء وعمر بن عبد العزيز، ومن صغارهم ومن الأتباع أيضًا، صحَّ عنه أنه قَالَ: ما استودعت حفظي شيئًا فخانني. وصحَّ عنه أنه أخذ القرآن في ثمانين ليلة، وجمع علم التابعين، واتفقوا عَلَى جلالته وبراعته وإمامته وحفظه وإتقانه.\nقَالَ الشافعي: لولا الزهري ذهبت السنن من المدينة. مات بالشام وأوصى بأن يدفن عَلَى الطريق بقرية يقال لها: (شَغْب وبدّا) (^٥) في\n_________\n= الثلاثة في مسلم (١٦٠/ ٢٥٢ - ٢٥٤) كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ -.\n(^١) مسلم (١٦٠) كتاب: الإيمان، باب: بدء الوحي إلى رسول اللهﷺ -.\n(^٢) الترمذي (٣٦٣٢).\n(^٣) لم أقف عليه عند النسائي.\n(^٤) في (ف): إنه روى عنه حديثين.\n(^٥) الذي وقع في مصادر الترجمة أنه توفى بضيعة يقال: لها أداما، وهي خلف شَغْب وبَدّا، وهما واديان، وقيل: قريتان بين الحجاز والشام في موضع هو آخر عمل الحجاز وأولج عمل فلسطين. انظر: \"الثقات\" ٥/ ٢٤٩، \"وفيات الأعيان\" ٤/ =","vol":"2","page":236},{"text":"رمضان سنة أربع وعشرين ومائة، ابن اثنتين وسبعين سنة (^١).\nوأما الراوي عنه فهو أبو خالد، عُقيل -بضم العين كما سلف في الفصول السابقة أول الكتاب- بن خالد بن عقيل -بفتح العين- الأيلي -بالمثناة تحت- (القرشي) (^٢) الأموي مولى عثمان بن عفان، الحافظ، روى عن عكرمة والقاسم وسالم والزهري وخلق، وعنه الليث وضمام بن إسماعيل.\nقَالَ يحيى بن معين: أثبت من روى عن الزهري مالك ثم معمر ثمَّ عقيل. وقيل: عقيل أثبت من معمر، مات سنة إحدى وأربعين ومائة، وقيل: سنة أربع بمصر فجأة، وليس في الكتب الستة من اسمه عقيل بضم العين غيره (^٣).\nوأما الراوي عنه فهو الإمام أبو الحارث، الليث بن سعد بن عبد الرحمن الفهمي مولاهم المصري، عالم أهل مصر من تابعي التابعين، مولى عبد الرحمن بن خالد بن مسافر الفهمي، وقيل: مولى خالد بن ثابت، وفهم بن قيس غيلان، ولد بقرقشندة -عَلَى نحو أربع فراسخ من بلدنا مصر- سنة ثلاث أو أربع وتسعين، سمع عطاء وابن\n_________\n= ١٧٨، \"تهذيب الكمال\" ٢٦/ ٤٤٢، \"سير أعلام النبلاء\" ٥/ ٣٤٩. وقال النووي في \"تهذيبه\" ١/ ٩٢: قرية يقال لها: شغبدا أهـ.\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٢٠ - ٢٢١ (٦٩٣)، \"معرفة الثقات\" ٢/ ٢٥٣ (١٦٤٥)، \"الثقات\" ٥/ ٣٤٩ - ٣٥٠، \"تهذيب الكمال\" ٢٦/ ٤١٩ - ٤٤٣ (٥٦٠٦)، \"تهذيب التهذيب\" ٣/ ٦٩٦ - ٦٩٨.\n(^٢) في (ج): الدمشقي.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٥١٩، \"التاريخ الكبير\" ٧/ ٩٤ (٤١٩)، \"الجرح والتعديل\" ٧/ ٤٣ (٢٤٣)، \"الثقات\" ٧/ ٣٠٥، \"تهذيب الكمال\" ٢٠/ ٢٤٢ - ٢٤٥ (٤٠٠١).","vol":"2","page":237},{"text":"أبي مليكة وخلقًا. وعنه قتيبة ومحمد بن رمح وعيسى زُغْبة (^١)، وخلائق من التابعين وغيرهم، ومنهم: محمد بن عجلان، وهو من كبار التابعين، ومن شيوخه.\nوإمامته وبراعته وجلالته وحفظه وإتقانه وجوده وإفضاله وورعه وعبادته مجمع عليه، وغير ذَلِكَ من المحاسن والمكارم، ووصفه الشافعي بكثرة الفقه، إلا أنه ضيعه أصحابه -يعني: لم يعتنوا بكتبه ونَقْلِها والتعليق عنه- ففات الناس معظم علمه، وكان دَخْلُه في السنة ثمانين ألف دينار وما وجبت عليه زكاة قط، ولمّا قَدِمَ المدينة أهدى لَهُ مالك من طرفها، فبعث إليه ألف دينار.\nقَالَ يحيى بن بكير: كان الليث أفقه من مالك، ولكن كانت الحظوة لمالك، ورأيت من رأيت فما رأيت مثل الليث، كان فقيه البدن، عربي اللسان، يحسن القرآن، ويحفظ الحديث والنحو والشعر، حسن المذاكرة، ومازال يعقد خصالًا جميلة حتَّى عقد عشرة.\nوقال ابن وهب: ما كان في كتب مالك: أخبرني من أرضى من أهل العلم فهو الليث.\nوقال أيضًا: لولا أن الله أنقذني به وبمالك لضللت.\nوقال أحمد: كان كثير العلم، صحيح الحديث، ما في هؤلاء المصريين أثبت منه، ما أصح حديثه!\nوقال أحمد بن صالح: الليث إمام أوجب الله تعالى علينا حقه.\n_________\n(^١) هو عيس بن حماد زُغْبة، وهو آخر من حدث عنه من الثقات. انظر: \"تهذيب الكمال\" ٢٤/ ٢٦٠.","vol":"2","page":238},{"text":"وقال شرحبيل بن جميل: أدركت الناس أيام هشام، وكان الليث بن سعد حديث السن، وهم يعرفون له فضله وورعه مع حداثة سنه. وقال ابن سعد: استقل بالفتوى في زمانه بمصر، وكان سريًّا نبيلًا سخيَّا ومناقبه جمة (^١).\nقَالَ الشافعي: ما ندمت عَلَى أحد ما ندمت عَلَى الليث.\nمات في شعبان سنة خمس وسبعين ومائة، وقبره عندنا بمصر يزار (^٢)، وعليه من الجلالة والبهاء ما هو لائق به، وليس في الكتب\n_________\n(^١) \"الطبقات الكبرى\" ٧/ ٥١٧. وابن سعد: هو محمد بن سعد بن منيع، الحافظ العلامة الحجة، أبو عبد الله البغدادي، كاتب الواقدي، ومصنف \"الطبقات الكبير\"، و\"الطبقات الصغير\" وغير ذلك، ولد بعد الستين ومائة، وكان من أوعية العلم، قال ابن أبي حاتم: سألت أبي عنه فقال: صدوق. توفي ببغداد يوم الأحد لأربع خلون من جمادى الآخرة سنة ٢٣٠ هـ، وهو ابن اثنتين وستين سنة.\nانظر ترجمته في:\n\"الجرح والتعديل\" ٧/ ٢٦٢، \"تاريخ بغداد\" ٥/ ٣٢١، ٣٢٢، و\"سير أعلام النبلاء\" ١٠/ ٦٦٤ (٢٤٢).\n(^٢) قد أكثر المصنف في كتابه هذا من قوله: وفلان قبره يزار فاعلم أنه لا يجوز شرعًا تخصيص قبر بعينه للزيارة، وإن كان للعبرة والعظة؛ لعموم قوله - ﷺ -: كنت نهيتكم عن زيارة القبور فزوروها. ولم يحدد قبرًا بعينه، ثم اعلم أن الزيارة الشرعية إنما هي في التفكر والاتعاظ بالموتى والدعاء لهم لا غير، فإن صاحب ذلك نوع من أنواع الشرك، فقد قال - ﷺ -: من أحدث في أمرنا هذا ما ليس منه فهو رد.\nقال شيخ الإسلام ابن تيمية في \"اقتضاء الصراط المستقيم\" ٤٠٠ - ٤٠١: غلب في عرف كثير من الناس استعمال لفظ: زرنا، في زيارة قبور الأنبياء والصالحين على استعمال لفظ: زيارة القبور، في الزيارة البدعية الشركية لا في الزيارة الشرعية ولم يثبت عن النبي - ﷺ - حديث واحد في زيارة قبر مخصوص، ولا رَوى في ذلك شيئًا لا أهل الصحيح ولا السنن ولا الأئمة المصنفون في المسند كالإمام أحمد وغيره، وإنما روى ذلك مَن جَمَع الموضوع وغيره. ا. هـ.","vol":"2","page":239},{"text":"الستة من اسمه الليث بن سعد سواه (^١)، نعم في الرواة ثلالة غيره: أحدهم: بصري وكنيته أبو الحارث أيضًا، وهو ابن أخي سعيد بن الحكم.\nثانيهم: يروي عن ابن وهب. ذكرهما ابن يونس (^٢) في \"تاريخ مصر\".\nوثالثهم: تنيسي حدث عن بكر بن سهل نبه عَلَى ذَلِكَ الخطيب (^٣).\nوأما الراوي عنه فهو أبو زكريا، يحيى بن عبد الله بن بكير، نسبه البخاري إلى جده، القرشي المخزومي مولاهم، المصري الحافظ\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٥١٧، \"معرفة الثقات\" ٢/ ٢٣٠ (١٥٦٥) \"التاريخ الكبير\" ٧/ ٢٤٦ - ٢٤٧ (١٠٥٣)، \"الجرح والتعديل\" ٧/ ١٧٩ (١٠١٥)، \"سير أعلام النبلاء\" ٨/ ١٣٦ (١٢)، \"تهذيب الكمال\" ٢٤/ ٢٥٥ (٥٠١٦).\n(^٢) هو علي بن عبد الرحمن بن أحمد بن يونس بن عبد الأعلى الصدفي المصري،\nأبو الحسن، الفلكي المؤرخ، مصنف \"تاريخ أعيان مصر\"، توفي في شوال سنة\nتسع وتسعين وثلاثمائة، انظر ترجمته في: \"الأنساب\" ٨/ ٤٦، \"وفيات الأعيان\"\n٣/ ٤٢٩ - ٤٣١، \"تاريخ الإسلام\" ٤/ ١١٢، \"سير أعلام النبلاء\" ١٧/ ١٠٩.\n(^٣) قلت: هذا يسمى: المتفق والمفترق، كما هو مقرر في مصطلح الحديث، وهو أن تتفق أسماء الرواة لفظًا وخطَّا وتختلف أو تفترق أشخاصهم، مثاله: أبو بكر بن عياش ثلاثة، وأحمد بن جعفر بن حمدان أربعة، وأبو عمران الجوني، اثنان، وطالح بن أبي صالح أربعة، والليث بن سعد -كما ذكره المصنف هنا- أربعة.\nوللخطيب فيه كتاب \"المتفق والمفترق\".\nانظر: \"علوم الحديث\" ص ٣٥٨ - ٣٦٥، و\"المقنع\" ٢/ ٦١٤ - ٦٢١، \"فتح المغيث\" ٣/ ٢٦٩ - ٢٨٣، و\"تدريب الراوي\" ٢/ ٤٥٥ - ٤٧٤.\nوما عزاه المصنف هنا للخطيب مظنه كتاب: \"المتفق والمفترق\"، وذكره الخطيب أيضًا في كتابه \"تالي تلخيص المتشابه\" ٢/ ٦١٧ - ٦١٨ (٤٣٦ - ٤٣٩) وعزاه محققه \"للمتفق والمفترق\" للخطيب (ق ٢٢٥/ ب). وذكر المصنف هنا أن الليث بن سعد ابن أخي سعيد بن الحكم، بصري، ووقع في \"تالي التلخيص\" أنه مصري، وكذا ذكر العيني في \"عمدة القاري\" ١/ ٥٣ أنه مصري.","vol":"2","page":240},{"text":"المفتي، الثقة الواسع العلم، روى عن مالك والليث وابن الماجشون وغيرهم، وعنه: البخاري ويحيى بن معين والذهلي وأبو زرعة وخلائق، وهو راوي \"الموطأ\" عن مالك، وقد تكلم أهل الحديث في سماعه منه (^١) كما نبه عليه الباجي (^٢)، ولد سنة أربع وقيل: خمس وخمسين ومائة، ومات سنة إحدى وثلاثين ومائتين، واعلم أن البخاري روى عن يحيى هذا في مواضع (^٣)، وروى عن محمد بن عبد الله -هو الذهلي- عنه، قاله أبو نصر الكلاباذي. قَالَ المقدسي: نسبه إلى جده يدلسه، وتارة يقول: ثنا محمد ولا يزيد عليه، وتارة: محمد بن عبد الله، وإنما هو محمد بن عبد الله (بن خالد بن فارس) (^٤)\n_________\n(^١) قلت: والعلة في ذلك ما ذكره الحافظ في \"تهذيب التهذيب\" ٤/ ٣٦٨ قال: قال الساجي: قال ابن معين: سمع يحيى بن بكير \"الموطأ\" بعرض حبيب كاتب الليث، وكان شر عرض، كان يقرأ على مالك خطوط الناس ويصفح ورقتين ثلاثة أهـ. ولكن قال بقي بن مخلد -كما في \"تذكرة الحفاظ\" ٢/ ٤٢٠ -: سمع يحيى بن بكير \"الموطأ\" من مالك سبع عشرة مرة أهـ.\n(^٢) \"التعديل والتجريح\" ٣/ ١٢١٣.\nوالباجي: هو أبو الوليد سليمان بن خلف بن سعد بن أيوب بن وارث التجيبي، الأندلسي، القرطبي، الباجي، الإمام العلامة الحافظ ذو الفنون، القاضي، صاحب التصانيف ولد في سنة ٤٠٣ هـ وتفقه به أئمة واشتهر اسمه، وصنف التصانيف النفيسة، قال الأمير أبو نصر: أما الباجي ذو الوزارتين فقيه متكلم، أديب شاعر، سمع بالعراق ودرس الكلام وصنف، إلى أن قال: وكان جليلا رفيع القدر والخطر، قبره بالمرية مات سنة أربع وسبعين وأربعمائة. انظر ترجمته في: \"الإكمال\" ١/ ٤٦٨، \"وفيات الأعيان\" ٢/ ٤٠٨ - ٤٠٩، \"البداية والنهاية\" ١٢/ ١٢٢ - ١٢٣، \"سير أعلام النبلاء\" ١٨/ ٥٣٧.\n(^٣) منها ما سيأتي برقم (١٣٦، ١٤٦، ٢٠٨، ٥٦٦، ١٨٩٠، ٢٣٤٥، ٢٧٥٧، ٣١٧٤) وغيرها.\n(^٤) فى الأصل: ابن خالد بن عبد الله بن فارس، والصواب ما أثبتناه كما في مصادر الترجمة.","vol":"2","page":241},{"text":"ابن ذؤيب الذهلي، وتارة ينسبه إلى جده فيقول: محمد بن عبد الله، وتارة محمد بن خالد بن فارس فتنبَّه لذلك (^١).\nوروى مسلم عن أبي زرعة (^٢) عنه -أعني: عن ابن بكير- حديثًا (^٣)، وروى ابن ماجه عن رجل عنه (^٤).\n_________\n(^١) \"الجمع بين رجال الصحيحين\" لابن طاهر المقدسي ٢/ ٤٦٥ (١٧٨٧) قلت: أما قول البخاري: ثنا محمد، ولا يزيد عليه فانظر حديث رقم: (١٢٤٠، ١٨٠٩، ٢٠٧١، ٣٤٦٤، ٤٤٣٨، ٤٥٤٥، ٤٦٧٧، ٤٨٧٥، ٥٩٣٠، ٦١٠٣، ٦٦٦٥). وأما قوله: ثنا محمد بن عبد الله، فانظر حديث رقم: (٢٦٩٣، ٢٨٠٩، ٤٢٧٣، ٤٧٢٩، ٤٨٠٧، ٦٧٢٢، ٦٧٨٥، ٦٩٠٨). وأما قوله: ثنا محمد بن خالد، فانظر حديث رقم: (١٩٥٢، ٥٧٣٩، ٧١٥٥، ٧٥١١).\nوسبب ذلك أن البخاري لما دخل نيسابور شغب عليه محمد بن يحيى الذهلي في\nمسألة خلق اللفظ، وكان قد سمع منه فلم يترك الرواية عنه ولم يصرح باسمه.\nولمزيد بيان ينظر: \"سير أعلام النبلاء\" ١٢/ ٤٥٣ - ٤٦٣.\n(^٢) هو عبيد الله بن عبد الكريم بن يزيد بن فروخ، محدث الري، ولد بعد نيف ومائتين، قال ابن أبي شيبة: ما رأيت أحفظ من أبي زرعة. وقال ابن أبي حاتم: سئل أبي عن أبي زرعة فقال: إمام. توفي سنة ستين ومائتين وهو ابن أربع وستين سنة، وقيل: توفي وهو ابن ست وخمسين سنة، انظر ترجمته في: \"الجرح والتعديل\" ١/ ٣٢٨ - ٣٤٩، \"تاريخ بغداد\" ١٠/ ٣٢٦ - ٣٢٧، \"طبقات الحنابلة\" ١/ ١٩٩ - ٢٠٣، \"البداية والنهاية\" ١١/ ٣٧، \"سير أعلام النبلاء\" ١٣/ ٦٥ (٤٨).\n(^٣) مسلم (٢٧٣٩) كتاب: الرقاق، قال: حدثنا عبيد الله بن عبد الكريم -أبو زرعة- حدثنا ابن بكير، حدثني يعقوب بن عبد الرحمن، عن موسى بن عقبة، عن عبد الله بن دينار، عن عبد الله بن عمر، قال: كان من دعاء رسول الله - ﷺ -: \"اللهم إني أعوذ بك من زوال نعمتك، وتحول عافيتك، وفجاءة نقمتك، وجميع سخطك\".\nقال النووي في \"شرح مسلم\" ١٧/ ٥٤: هذا الحديث رواه مسلم عن أبي زرعة الرازي أحد حفاظ الإسلام وأكثرهم حفظًا، ولم يرو مسلم في \"صحيحه\" عنه غير هذا الحديث، وهو من أقران مسلم، توفي بعد مسلم بثلاث سنين سنة أربع وستين ومائتين ا. هـ.\n(^٤) قلت: روى له ابن ماجه بواسطة عن ثلاث: =","vol":"2","page":242},{"text":"قَالَ أبو حاتم: كان يفهم هذا الشأن ولا يحتج به، يُكْتب حديثه (^١).\nوقال النسائي: ليس بثقة. ووثقه غيرهما، وقال الدارقطني: عندي ما به بأس. وأخرج لَهُ مسلم عن الليث (^٢)، وعن يعقوب بن عبد الرحمن (^٣)، والمغيرة (^٤)، ولم يخرج لَهُ عن مالك شيئًا؛ ولعله -والله أعلم- للعلة السالفة عن الباجي قَالَ -أعني الباجي-: وكان ثبتًا في الليث، وكان جاره، وكان عنده ما ليس عند غيره (^٥)، ووثقه الخليلي (^٦) أيضًا في \"إرشاده\" (^٧).\nفائدة: هذا الإسناد على شرط الستة إلا يحيى هذا، فعلى شرط البخاري ومسلم وابن ماجه، وكلهم ما بين مصري ومدني كما عرفته،\n_________\n= الأول: سهل بن أبي سهل عنه، حديث رقم (٣٨٧).\nالثاني: محمد بن يحيى عنه، حديث رقم (٢٠٨١، ٢١٣٣).\nالثالث: حرملة بن يحيى عنه، حديث رقم (٣٣١١).\n(^١) \"الجرح والتعديل\" ٩/ ١٦٥.\n(^٢) حديث رقم: (١٨٥١).\n(^٣) حديث رقم: (٢٧٣٩).\n(^٤) حديث رقم: (٢٧٨٥، ٢٩٤٢).\n(^٥) \"التعديل والتجريح\" ٣/ ١٢١٣.\n(^٦) هو القاضي، العلامة الحافظ أبو يعلى، الخليل بن عبد الله بن أحمد بن الخليل، الخليلي القزويني، مصنف كتاب \"الإرشاد في معرفة المحدثين\" كان ثقة حافظًا، عارفًا بالرجال والعلل، كبير الشأن، وله غلطات في \"إرشاده\" توفي بقزوين في آخر سنة ست وأربعين وأربعمائة وكان من أبناء الثمانين. انظر ترجمته في: \"الإكمال\" ٣/ ١٧٤، \"تذكرة الحفاظ\" ٣/ ١١٢٣ - ١١٢٥، \"شذرات الذهب\" ٣/ ٢٧٤، \"سير أعلام النبلاء\" ١٧/ ٦٦٦.\n(^٧) \"الإرشاد\" ١/ ٢٦٢.\nوانظر ترجمة يحيى بن بكير في: \"التاريخ الكبير\" ٨/ ٢٨٥ (٣٠١٩)، \"الجرح والتعديل\" ٩/ ١٦٥ (٦٨٢)، \"الثقات\" ٩/ ٢٦٢، \"تهذيب الكمال\" ٣١/ ٤٠١ (٦٨٥٨)، \"سير أعلام النبلاء\" ١٠/ ٦١٢ (٢١٠).","vol":"2","page":243},{"text":"وفيه أيضًا من طُرَفِ الإسناد رواية تابعي عن تابعي وهما: الزهري عن عروة.\nالوجه الثالث: في الكلام عَلَى مفرداته وفوائده:\nالأول: قولها: (مِنَ الوَحْيِ) في (من) هنا قولان:\nأحدهما: أنها لبيان الجنس.\nوثانيهما: للتبعيض (^١)، قَالَ القزاز (^٢) بالأول، كانها قالت: من جنس الوحي، وليست الرؤيا من الوحي حتَّى تكون (من) للتبعيض، ورده القاضي (^٣)، وقال: بل يجوز أن تكون للتبعيض، لأنها من\n_________\n(^١) مجيء (من) لبيان الجنس قال به أكثر النحويين، وجعلوا منه قوله تعالى: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ﴾ [الحج: ٣٠] وقوله: ﴿وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ﴾ [الكهف: ٣١] قالوا: وعلامتها أن يحسن مكانها (الذي). وأنكر أكثر المغاربة مجيء (من) لبيان الجنس. أما مجيئها للتبعيض فكثير ومنه قوله تعالى: ﴿مِنْهُمْ مَنْ كَلَّمَ اللهُ﴾ [البقرة: ٢٥٣]، وعلامتها وقوع (بعض) موقعها.\n(^٢) هو أبو عبد الله، محمد بن جعفر، التميمي القيرواني النحوي العلامة إمام الأدب، مؤلف كتاب \"الجامع\" في اللغة وهو من نفائس الكتب وكان مهيبًا عالي المكانة، محببًا إلى العامة، لا يخوض إلا في علم دين أو دنيا، وله نظم جيد، وشُهْرةُ بمصر. عمَّرَ تسعين عاما، قيل: مات بالقيروان سنة اثنتي عشرة وأربعمائة. انظر ترجمته في: \"معجم الأدباء\" ١٨/ ١٠٥ - ١٠٩، \"وفيات الأعيان\" ٤/ ٣٧٤ - ٣٧٦، \"سير أعلام النبلاء\" ١٧/ ٣٢٦.\n(^٣) هو عياض بن موسى بن عياض بن عمرو بن عياض اليحصبي، الأندلسي، الإمام العلامة الحافظ الأوحد، شيخ الإسلام، القاضي أبو الفضل. ولد سنة ٤٧٦ هـ، قال عنه ابن بشكوال: هو من أهل العلم والتفنن والذكاء والفهم، ومن تصانيفه: \"إكمال المعلم بفوائد مسلم\"، و\"مشارق الأنوار\" و\"التنبيهات\". توفي في ليلة الجمعة نصف الليلة التاسعة من جمادى الآخرة، ودفن بمراكش سنة ٥٠٤ هـ.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٤٨٣، \"سير أعلام النبلاء\" ٢٠/ ٢١٢ (١٣٦)، \"تذكرة الحفاظ\" ٤/ ١٣٠٤، \"شذرات الذهب\" ٤/ ١٣٨.","vol":"2","page":244},{"text":"الوحي، كما جاء في الحديث أنها جزء من النبوة (^١). والوحي: الإعلام كما سلف، فرؤيا المنام إعلام وإنذار وبشارة، ورؤيا الأنبياء حق وصدق.\nالثاني: جاء هنا: (الرُّؤْيَا الصَّالِحَةُ)، وفي \"صحيح مسلم\": (الصادقة) (^٢)، وكذا رواه البخاري في كتاب التعبير أيضًا (^٣)، وساقه شيخنا في \"شرحه\" هنا بلفظ: (الصادقة) وهما بمعنى (^٤)، وكأن ما وقع في \"شرح شيخنا\" من طغيان القلم، فإنه بعد أن ساقه قَالَ: جاء هنا: (الصالحة) وفي مسلم: (الصادقة) وقد زدنا عليه أن البخاري ساقه في التعبير كما ساقه مسلم، ورأيته أيضًا في تفسير سورة: ﴿اقْرَأْ﴾ (^٥)، [العلق: ١] وذكر ابن المرابط (^٦) أن رواية معمر ويونس: (الصادقة).\n_________\n(^١) \"إكمال المعلم بفوائد مسلم\" ١/ ٤٧٩. والحديث سيأتي برقم (٦٩٨٧) كتاب: التكبير، باب: الرؤيا الصالحة جزء من ستة وأربعين جزءًا من النبوة.\n(^٢) مسلم (١٦٠/ ٢٥٢). كتاب: الإيمان، باب: بدء الوحي.\n(^٣) سيأتي برقم (٦٩٨٢). كتاب التعبير، باب: أول ما بدئ به رسول الله - ﷺ - من الوحي الرؤيا الصالحة.\n(^٤) قال الحافظ في \"الفتح\" ١٢/ ٣٥٥: وهما بمعنًى واحد بالنسبة إلى أمور الآخرة في حق الأنبياء، وأما بالنسبة إلى أمور الدنيا فالصالحة في الأصل أخص، فرؤيا النبي كلها صادقة وقد تكون صالحة وهي الأكثر، وغير صالحة بالنسبة للدنيا كما وقع في الرؤيا يوم أحد، وأما رؤيا غير الأنبياء فبينهما عموم وخصوص؛ إن فسرنا الصادقة بأنها التي لا تحتاج إلى تعبير، وأما إن فسرناها بأنها غير الأضغاث فالصالحة أخص مطلقا. وقال الإمام نصر بن يعقوب الدينوري في \"التعبير القادري\": الرؤية الصادقة ما يقع بعينه، أو ما يعبر في المنام أو يخبر به ما لا يكذب، والصالحة ما يسر أهـ.\n(^٥) سيأتي برقم (٤٩٥٦). كتاب التفسير، باب: قوله: ﴿اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾.\n(^٦) هو الإمام مفتي مدينة المرِيَّة وقاضيها، أبو عبد الله محمد بن خلف بن سعيد بن وهب الأندلسي، ابن المرابط، صاحب \"شرح صحيح البخاري\"، توفي في شوال =","vol":"2","page":245},{"text":"قال المهلب (^١): الرؤيا الصالحة هي تباشير النبوة؛ لأنه لم يقع فيها ضغث، قال: وهي التي لم يسلط عليه فيها ضغث ولا تلبيس شيطان (فيتساوى) (^٢) مع الناس في ذَلِكَ بل خص - ﷺ - بصدقها كلها، قَالَ ابن عباس: رؤيا الأنبياء وحي، وقرأ: ﴿إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴾ (^٣) [الصافات: ١٠٢]، وكان - ﷺ - تنام عينه دون قلبه (^٤)، فكان صدق الرؤيا في النوم في ابتداء النبوة مع رؤية الضوء، وسماع الصوت، وسلام\n_________\n= سنة خمس وثمانين وأربعمائة، وقد شاخ، من كبار المالكية.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٩/ ٦٦ (٣٦)، \"الوافي بالوفيات\" ٣/ ٤٦، \"شذرات الذهب\" ٣/ ٣٧٥.\n(^١) هو المهلب بن أحمد بن أبي صفرة أسيد بن عبد الله، الأسدي الأندلسي المريبي، أبو القاسم، مصنف \"شرح صحيح البخاري\" وكان أحد الأئمة الفصحاء، الموصوفين بالذكاء، ولي قضاء المرية. توفي في شوال سنة ٤٣٥ هـ.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٧/ ٥٧٩ (٣٨٤)، \"شذرات الذهب\" ٣/ ٢٥٥.\n(^٢) في (ت): فتساوى.\n(^٣) رواه ابن أبي عاصم في \"السنة\" (٤٦٣)، والطبراني عن ١٢/ ٦ (١٢٣٠٢) عن ابن عباس، دون ذكر الآية. قال الهيثمي في \"المجمع\" ٧/ ١٧٦: رواه الطبراني عن شيخه عبد الله بن محمد بن سعيد بن أبي مريم وهو ضعيف، وبقية رجاله رجال الصحيح. اهـ. قال الألباني في تعليقه على \"السنة\" (٤٦٣): إسناده حسن. أهـ.\nورواه ابن أبي حاتم كما في \"تفسير ابن كثير\" ١٢/ ٣٨ - ٤٩ عن ابن عباس مرفوعًا به. قال ابن كثير: ليس هو في شيء من الكتب الستة من هذا الوجه أهـ. قال الألباني في تعليقه على \"السنة\": رجاله ثقات غير أبي عبد الملك الكرندي فلم أعرفه، ولا عرفت نسبته أهـ.\nوسيأتي برقم (١٣٨) كتاب: الوضوء، باب: التخفيف في الوضوء. من قول عبيد بن عمير.\n(^٤) سيأتي برقم (١٣٨)، ورواه مسلم (٧٦٣/ ١٨٦) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه.","vol":"2","page":246},{"text":"الحجر والشجر عليه (^١) بالنبوة، ثم أكمل الله لَهُ النبوة بإرسال الملك في اليقظة، وكشف لَهُ عن الحقيقة كرامةً لَهُ منه - ﷺ -.\nقَالَ القاضي وغيره: وإنما ابتدئ - ﷺ - بالرؤيا، لئلا يفجأه الملك ويأتيه بصريح النبوة فلا تحتملها قوى البشرية، فبدئ بأوائل خصال النبوة وتباشير الكرامة، من صدق الرؤيا مع سماع الصوت وغيره (^٢).\nالثالث: الرؤيا: قَالَ أهل اللغة: يقال: رأى في منامه رؤيا، بلا تنوين عَلَى وزن فُعلى كحبلى، وجمعها: رؤًى بالتنوين على وزن رُعًى، قاله الجوهري وغيره (^٣).\n_________\n(^١) من ذلك ما رواه مسلم (٢٢٧٧) كتاب: الفضائل، باب: فضل نسب النبي - ﷺ - وتسليم الحجر عليه قبل النبوة، وأحمد ٥/ ٨٩ من حديث جابر بن سمرة قال: قال رسول الله - ﷺ -: \"إني لأعرف حجرًا بمكة كان يسلم علي قبل أن أُبْعث، إني لأعرفه الآن\".\nومن ذلك ما رواه الترمذي (٣٦٢٦)، والدارمي ١/ ١٧١ (٢١)، وأبو نعيم في \"الدلائل\" (٢٨٩)، والحاكم ٢/ ٦٢٠، والبيهقي في \"الدلائل\" ٢/ ١٥٣ - ١٥٤ من طريق الوليد بن أبي ثور، عن السدي، عن عباد بن أبي يزيد، عن علي بن أبي طالب قال: كنت مع النبي - ﷺ - بمكة فخرجنا في بعض نواحيها، فما استقبله جبل ولا شجر إلا وهو يقول: السلام عليك يا رسول الله.\nقال الترمذي: هذا حديث حسن غريب، وقد رواه غير واحد عن الوليد بن أبى ثور، وقالوا: عن عباد أبى يزيد، منهم فروة بن أبى المغراء. اهـ وقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي، وصححه الألباني في \"الصحيحة\" (٢٦٧٠).\n(^٢) \"إكمال المعلم\" ١/ ٤٧٩.\n(^٣) \"الصحاح\" ٦/ ٢٣٤٧، مادة (رأى). والجوهري: هو أبو نصر إسماعيل بن حماد التركي، مصنف كتاب \"الصحاح\" وأحد من يُضرب به المثل في ضبط اللغة، وفي الخط المنسوب، يُعد مع ابن مُقلة، وابن البواب ومهلهل والبريدي.\nوللجوهري نظم حسن ومقدمة في النحو، قال جمال الدين القفطي: مات الجوهري مترديا من سطح داره في سنة ٣٩٣ هـ. انظر ترجمته في: \"سير أعلام النبلاء\" ١٧/ ٨٠ - ٨٢، \"تاريخ الإسلام\" ٤/ ٩١، \"شذرات الذهب\" ٣/ ١٤٢.","vol":"2","page":247},{"text":"الرابع: في هذا تصريح من عائشة ﵂ بأن رؤيا النبي - ﷺ - من جملة أقسام الوحي، وهو محل وفاق.\nالخامس: قولها: (مِثْلَ فَلَقِ الصُّبْحِ): مثل: منصوب عَلَى الحال أي: جاءت الرؤيا مشبهة فلق الصبح أي: ضياءه إِذَا أنفلق وانماز عن ظلام الليل، وذلك حتَّى يتضح فلا يشك فيه. قَالَ أهل اللغة والغريب: فَلَق الصبح وفَرَقه -بفتح أولهما وثانيهما- ضياؤه. أي: إنارته واضاءته وصحته، وإنما يقال هذا في الشيء الواضح البين، يقال: هو أبين من فلق الصبح، وقال ابن عباس في قوله تعالى: ﴿فَالِقُ الْإِصْبَاحِ﴾ [الأنعام: ٩٦]: ضوء الشمس بالنهار وضوء القمر بالليل، حكاه البخاري في كتاب التعبير عنه (^١) وإنما عبرت عن صدق الرؤيا بفلق الصبح ولم تعبر بغيره؛ لأن شمس النبوة كان مبادئ أنوارها الرؤيا، إلى أن تم برهانها وظهرت أشعتها.\nالسادس: قولها: (ثُمَّ حُبِّبَ إِلَيْهِ الخَلَاءُ) هو بالمد أي: الخلوة، وهو شأن الصالحين، والحب: الميل. قَالَ الخطابي (^٢): إنما حبب إليه الخلوة؛ لأن معها فراغ القلب، وهي معينة عَلَى الفكر، والبشر\n_________\n(^١) سيأتي معلقًا بعد حديث (٦٩٨٢) باب: أول ما بُدِئَ به رسول الله - ﷺ - من الوحي الرؤيا الصالحة، ووصله الطبري في \"تفسيره\" ٥/ ٢٧٨ (١٣٦٠٣)، ابن أبي حاتم في \"تفسيره\" ٤/ ١٣٥٣ (٧٦٧٠).\n(^٢) هو أبو سليمان، أحمد بن محمد بن إبراهيم بن خطاب البستي الخطابي صاحب التصانيف، الإمام العلامة، ولد سنة بضع عشرة وثلاثمائة وله \"شرح أسماء الله الحسنى\"، \"معالم السنن\"، \"أعلام الحديث\"، وتوفي في شهر ربيع الآخر سنة ٣٨٨ هـ.\nانظر ترجمته في: \"وفيات الأعيان\" ٢/ ٢١٤، \"سير أعلام النبلاء\" ١٧/ ٢٣ (١٢)، \"تذكرة الحفاظ\" ٣/ ١٠١٨، \"شذرات الذهب\" ٣/ ١٢٧.","vol":"2","page":248},{"text":"لا ينتقل عن طبعه إلا بالرياضة البليغة، فحبب إليه الخلوة لينقطع عن مخالطة البشر، فينسى المألوفات من عادته، فيجد الوحي منه مرادًا سهلًا لا حزنًا وعِرًا، ولمثل هذا المعنى كانت مطالبة الملك لَهُ بالقراءة وضغطه (^١).\nوقال ابن المرابط: تحبيبها لَهُ قيل: إنه من وحي الإلهام (فكان) (^٢) يخلو بغار حراء اعتبارًا وفكرة، كاعتبار إبراهيم لمناجاة ربه، والضراعة إليه، ليريه السبيل إلى عبادته عَلَى صحة إرادته.\nالسابع: الغار: النقب في الجبل، وهو قريب من معنى الكهف، وجمعه: غيران، وتصغيره غوير، والمغار والمغارة بمعنى الغار.\nالثامن: حراء: بكسر المهملة وتخفيف الراء والمد، وهو مصروف عَلَى الصحيح، ومنهم من منع صرفه، مذكر عَلَى الصحيح أيضًا، ومنهم من أنثه، ومنهم من قصره أيضًا فهذِه ست لغات.\nقَالَ القاضي عياض: يمد ويقصر، ويذكر ويؤنث، ويصرف ولا يصرف، والتذكير أكثر، فمن ذكره صرفه ومن أنثه لم يصرفه، يعني: عَلَى إرادة البقعة أو الجهة التي فيها الجبل، وضبطه الأصيلي بفتح الحاء والقصر وهو غريب (^٣)، وهو جبل بينه وبين مكة نحو ثلاثة أميال عن يسارك إِذَا سرت إلى منًى (^٤).\n_________\n(^١) \"أعلام الحديث\" ١/ ١٢٧.\n(^٢) في (ج): فكأنه.\n(^٣) \"إكمال المعلم\" ١/ ٤٨٠.\n(^٤) \"معجم البلدان\" ٢/ ٢٣٣.","vol":"2","page":249},{"text":"فائدة:\n(حراء) (^١) هو الذي نادى رسول الله - ﷺ - حين قَالَ له ثبير: اهبط عني فإني أخاف أن تقتل عَلَى ظهري فأعذب-: إلىَّ يا رسول الله (^٢).\nفلعل هذا هو السر في تخصيصه التحنث به من بين سائر الجبال، وقال سيدي (أبو عبد الله) (^٣) ابن أبي جمرة (^٤): لأنه يرى بيت ربه منه، وهو عبادة، وكان منزويًا مجموعًا لتحنثه (^٥).\nفائدة ثانية:\nذكر الكلبي (^٦) أن حراء وثبيرا سميا بابني عم من عاد الأولى.\n_________\n(^١) ساقطة من (ج).\n(^٢) انظر \"الروض الأنف\" ١/ ٢٦٨.\n(^٣) كذا في الأصول وهو عبد الله بن أبي جمرة أبو محمد كما في ترجمته.\n(^٤) هو عبد الله بن سعد بن أبي جمرة، أبو محمد، محدث مقرئ، من مصنفاته: \"مختصر صحيح البخاري\"، و\"شرح بهجة النفوس\" انظر: \"معجم المؤلفين\" ٢/ ٢٣٤ (٧٨٦٥). وذكره المصنف -﵀- هنا فكناه أبا عبد الله، وفيه نظر؛ لأن كنيته أبو محمد، وسيذكره المصنف بعد ذلك ويكنيه بأبي محمد.\n(^٥) \"بهجة النفوس\" لابن أبي جمرة ١/ ٩، قال الحافظ في \"الفتح\" ١٢/ ٣٥٥: قال ابن أبي جمرة: الحكمة في تخصيصه بالتخلي فيه أن المقيم فيه كان يمكنه رؤية الكعبة فيجتمع لمن يخلو فيه ثلاث عبادات: الخلوة، والتعبد، والنظر إلى البيت.\nقلت: وكأنه مما بقي عندهم من أمور الشرع على سنن الاعتكاف، وقد تقدم أن الزمن الذي كان يخلو فيه كان شهر رمضان وأن قريشا كانت تفعله كما كانت تصوم عاشوراء، ويزاد هنا أنهم إنما لم ينازعوا النبي - ﷺ - في غار حراء مع مزيد الفضل فيه على غيره؛ لأن جده عبد المطلب أول من كان يخلو فيه من قريش وكانوا يعظمونه لجلالته وكبر سنه، فتبعه على ذلك من كان يتأله، فكان - ﷺ - يخلو بمكان جده، وسلم له ذلك أعمامه لكرامته عليهم أهـ.\n(^٦) هو العلامة الأخباري، أبو النضر محمد بن السائب بن بشر الكلبي المفسر، وكان أيضًا رأسًا في الأنساب، إلا أنه شيعي متروك الحديث، يروي عنه ولده هشام وطائفة. انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٢٤٩، \"التاريخ الكبير\" ١/ ١٠١، =","vol":"2","page":250},{"text":"التاسع: قولها: (وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ). هذا هو الذي نعرفه (هنا) (^١) في البخاري، وأبدل بعض شيوخنا لفظة: (يخلو) بـ (يجاور) ثمَّ تكلم عَلَى مادة جاور وشَرَعَ ينقل الفرق بينه وبين الاعتكاف، بأن المجاورة قَدْ تكون خارج المسجد بخلاف الآعتكاف ولا حاجة إلى ذَلِكَ كله فتنبه له، نعم لفظ الجوار ورد في حديث جابر الآتي في كتاب: التفسير كما ستعلمه (^٢)، وفي \"صحيح مسلم\" فيه: \"جاورت بحراء شهرًا فلما قضيت جواري نزلت فاستبطنت بطن الوادي\" الحديث (^٣).\nالعاشر: قولها: (فَيَتَحَنَّثُ فِيهِ). هو بحاء مهملة ثمَّ نون ثمَّ مثلثة، وقد فسر في الحديث بأنه التعبد، وهو صحيح، وأصله اجتناب الحنث -وهو: الإثم- وكأنّ المتعبد يلقي بعبادته عن نفسه الإثم، وقال ابن هشام: التحنث: التحنف يبدلون الفاء من الثاء يريدون الحنيفية (^٤)، وقال أبو (أحمد) (^٥) العسكري: رواه بعضهم: يتحنف -بالفاء- ثمَّ نقل عن بعض أهل العلم أنه قَالَ: سألت أبا عمرو الشيباني عن ذَلِكَ فقال: لا أعرف يتحنث، إنما هو يتحنف من الحنيفية أي: يتتبع دين الحنيفية،\n_________\n= \"الجرح والتعديل\" ٧/ ٢٧٠، \"وفيات الأعيان\" ٤/ ٣٠٩، \"سير أعلام النبلاء\" ٦/ ٢٤٨ (١١١)، \"الوافى بالوفيات\" ٣/ ٨٣.\n(^١) ساقطة من (ج).\n(^٢) سيأتي برقم (٤٩٢٢). كتاب التفسير، سورة المدثر باب (١).\n(^٣) مسلم (١٦١/ ٢٥٧) كتاب: الإيمان، باب: بدء نزول الوحي إلى رسول الله - ﷺ -.\n(^٤) \"السيرة النبوية\" ١/ ٢٥٤.\n(^٥) في (ف): محمد، والمثبت هو الصواب، وهو الحسن بن عبد الله بن سعيد العسكري، أبو أحمد المحدث الأديب من كتبه: \"التصحيف\"، \"الحكم والأمثال\"، \"راحة الأرواح\"، توفي سنة اثنتين وثمانين وثلاثمائة. انظر ترجمته في: \"المنتظم\" ٧/ ١٩١، \"وفيات الأعيان\" ٢/ ٨٣ - ٨٥، \"سير أعلام النبلاء\" ١٦/ ٤١٣ - ٤١٥.","vol":"2","page":251},{"text":"وهو دين إبراهيم ﵇ (^١). وقال المازري وغيره: يتحنث: يفعل فعلًا يخرج به من الحنث، والحنث: الذنب كما أسلفناه ومثله: تَحَرَّجَ، وَتَأَثَّمَ، وتَحَوَّبَ، إِذَا ألقى ذَلِكَ عن نفسه، وفعل فعلًا يخرج به (عن) (^٢) الحرج والإثم والحوب، ومنه قوله: فأخبر بها معاذ عند موته تأثمًا (^٣)، ومنهم من ألحق بها تهجد إِذَا خرج من الهجود -وهو النوم- بالصلاة، كما يقال: تحنث إِذَا احتنثه وتنجس إِذَا فعل به فعلًا يخرج به من النجاسة.\nوهذِه الأفعال التي ذكرت جاءت مخالفة لسائر الأفعال؛ لأن غيرها من الأفعال إنما يكون بفعل فيه بمعنى: تكسب، لا بمعنى ألقى، وكذا قَالَ السهيلي: التحنث: التبرر، تفعُّل من البر، وتفعل يقتضي الدخول في الشيء وهو الأكثر فيها مثل: تَفَقَّه وتَعَبَّد وتَنَسَّك، وقد جاءت ألفاظ يسيرة تعطي الخروج عن الشيء وإطراحه، كالتأثم والتحرج والتحنث بالثاء المثلثة؛ لأنه من الحنث، والحنث: الحمل الثقيل وكذلك التقذر إنما هو تباعد عن القذر، وأما التحنف بالفاء فهو من باب التبرر؛ لأنه من الحنيفية دين إبراهيم، وإن كانت الفاء مبدلة من الثاء فهو من باب التقذر والتأثم، وهو قول ابن هشام (^٤)، كما سلف.\nوقال أبو المعالي (^٥) في \"المنتهى\": تحنث: تعبد مثل: تحنف،\n_________\n(^١) لم نقف عليه في كتابه \"تصحيفات المحدثين\".\n(^٢) في (ج): من.\n(^٣) سيأتي برقم (١٢٨) كتاب: العلم، باب: من خص بالعلم قومًا دون قوم كراهية أن لا يفهموا، ورواه مسلم (٣٢) كتاب: الإيمان، باب: الدليل على أن من مات على التوحيد دخل الجنة قطعًا. كلاهما من حديث أنس.\n(^٤) \"الروض الأنف\" للسهيلي ١/ ٢٦٧.\n(^٥) هو محمد بن تميم البرمكي أبو المعالي اللغوي، له كتاب \"المنتهى في الفروع\" وهو منقول من \"الصحاح\" وزاد عليه أشياء قليلة وأغرب في ترتيبه، ذكر أنه صنفه =","vol":"2","page":252},{"text":"وفلان يتحنث من كذا بمعنى: يتأثم فيه، وهذا أحد ما جاء تفعَّل إِذَا تحنث تجنب الحنف والجور، وتحوب: تجنب الحوب، وقال الثعالبي (^١): فلان يتهجد: إِذَا كان يخرج من الهجود، وتنجس إِذَا فعل فعلًا يخرج به عن النجاسة.\nقُلْتُ: والحاصل من ذَلِكَ ثمانية ألفاظ: تحنث، وتأثم، وتحرج، وتحوب، وتهجد، وتنجس، وتقذر، وتحنف.\nالحادي عشر: قولها: (وَهُوَ التَّعَبُّدُ). يحتمل أن يكون من تفسير عائشة وأن يكون من تفسير من دونها (^٢).\n_________\n= سنة سبع وتسعين وثلاثمائة، توفي أبو المعالي سنة إحدى عشرة وأربعمائة. انظر ترجمته في \"هدية العارفين\" ص (٤٧٧) \"كشف الظنون\" ٢/ ١٨٥٨.\nملحوظة: في الأصول الخطية لهذا الشرح: (أبو المعاني) بالنون بدل اللام وذكرناه في مواضعه من الكتاب وفي الترجمة باللام تبعًا للمصادر التي ترجمت له.\n(^١) هو العلامة شيخ الأدب، أبو منصور عبد الملك بن محمد بن إسماعيل النيسابوري، الشاعر، مصنف كتاب \"يتيمة الدهر في مجالس أهل العصر\" وله كتاب \"فقه اللغة\" وكتاب \"سحر البلاغة\" وكان رأسًا في النظم والنثر، مات سنة ثلاثين وأربعمائة، وله ثمانون سنة. انظر ترجمته في: \"وفيات الأعيان\" ٣/ ١٧٨، \"سير أعلام النبلاء\" ١٧/ ٤٣٧ (٢٩٢)، \"شذرات الذهب\" ٣/ ٢٤٦.\n(^٢) قلت: هذا يسمى في مصطلح الحديث: المدرج، وهو: ما غير سياق إسناده. أو أضيف وأدخل في متنه ما ليس منه بلا فصل، وهو ينقسم إلى قسمين، الأول: مدرج السند، وهو ما غير سياق إسناده، وله عدة صور منها: أن يروي جماعة الحديث بأسانيد مختلفة، فيرويه عنهم راوٍ، فيجمع الكل على إسناد واحد من تلك الأسانيد ولا يبين الاختلاف، ومنها: أن يكون عند الراوي متنان مختلفان بإسنادين مختلفين، فيرويهما راوٍ عنه مختصرًا على أحد الإسنادين.\nالقسم الثاني: مدرج المتن، وهو أن يقع في المتن كلام ليس منه، مثل دمج موقوف بمرفوع، فتارة يكون في أوله، وتارة في أثنائه، وتارة في آخره وهو الأكثر، فمثال الإدراج في أثناء الحديث، حديثنا هذا، فتفسير التحنث بالتعبد ليس =","vol":"2","page":253},{"text":"الثاني عشر: قولها: (اللَّيَالِيَ ذَوَاتِ العَدَدِ). هو متعلق بيتحنث أي: يتحنث الليالي لا بالتعبد؛ لأنه يفسد المعنى حينئذ: فإن التحنث لا يشترط فيه الليالي بل يطلق عَلَى القليل والكثير، والليالي منصوب عَلَى الظرف، (وذوات) (^١): بكسر التاء فيه علامة (على) (^٢) النصب.\nالثالث عشر: عبادته -﵇- قبل البعثة هل كانت بشريعة أحد أم لا؟ فيه قولان لأهل العلم وعزي الثاني إلى الجمهور، وانما كان يتعبد بما يُلقى إليه من نور المعرفة. واختار ابن الحاجب (^٣) والبيضاوي أنه كلف التعبد بشرع.\nواختلف القائلون بالثاني: هل ينتفي ذَلِكَ عنه عقلًا أم نقلًا فقيل بالأول؛ لأن في ذَلِكَ تنفيرًا عنه ومن كان تابعًا فبعيد منه أن يكون\n_________\n= من كلام عائشة، قال الحافظ في \"الفتح\" ١/ ٢٣: قوله: (وهو التعبد) هذا مدرج في الخبر، وهو من تفسير الزهري كما جزم به الطببي ولم يذكر دليله، نعم في رواية المؤلف من طريق يونس عنه في التفسير ما يدل على الإدراج ا. هـ.\nانظر: \"علوم الحديث\" ص ٩٥ - ٩٨، \"المقنع\" ١/ ٢٢٧ - ٢٣١، \"نزهة النظر في توضيح نخبة الفكر\" ص ٦٥ - ٦٧، \"تدريب الراوي\" ١/ ٣٤٠ - ٣٤٧. وللخطيب البغدادي فيه مصنف، وهو كتاب \"الفصل للوصل المدرج في النقل\" وهو مطبوع.\n(^١) في (ج): ذوات العدد.\n(^٢) ساقطة من (ج).\n(^٣) هو الشيخ الإمام العلامة المقرئ الأصولي النحوى جمال الأئمة والملة والدين، أبو عمرو عثمان بن عمر بن أبي بكر بن يونس الكردي، المالكي، صاحب التصانيف، كان من أذكياء العالم، رأسًا في العربية وعلم النظر، توفي في السادس والعشرين من شوال سنة ست وأربعين وستمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٢٤٨ (٤١٣)، \"سير أعلام النبلاء\" ٢٣/ ٢٦٤ (١٧٥)، \"شذرات الذهب\" ٥/ ٢٣٤.","vol":"2","page":254},{"text":"متبوعًا وهذا خطأ كما قَالَ المازري (^١) فالعقل لا يحيل ذَلِكَ، وقال حذاق أهل السنة بالثاني؛ لأنه لو فعل لنقل؛ لأنه مما تتوفر الدواعي عَلَى نقله ولا فتخر به أهل تلك الشريعة.\nوالقائل بالأول اختلف فيه عَلَى ثمانية أقوال:\nأحدها: أنه كان يتعبد بشريعة إبراهيم.\nثانيها: بشريعة موسى.\nثالثها: بشريعة عيسى.\nرابعها: بشريعة نوح حكاه الآمدي (^٢).\nخامسها: بشريعة آدم كما نقل عن حكايه ابن برهان.\nسادسها: أنه كان يتعبد بشريعة من قبله من غير تعيين.\n_________\n(^١) \"إيضاح المحصول من برهان الأصول\" للمازري ص ٣٦٩، والمازري: هو الشيخ الإمام العلَّامة البحر المتفنن، أبو عبد الله، محمد بن علي بن عمر التميمي، المالكي، ولد سنة (٤٥٣ هـ)، ومات سنة (٥٣٦ هـ). من تصانيفه: \"المعلم بفوائد شرح مسلم\"، \"إيضاح المحصول في الأصول\"، وشرح كتاب \"التلقين\" لعبد الوهاب المالكي في عشرة أسفار، وهو من أنفس الكتب.\nانظر ترجمته في: \"وفيات الأعيان\" ٤/ ٢٨٥، \"سير أعلام النبلاء\" ٢٠/ ١٠٤ - ١٠٧ (٦٤)، \"الوافي بالوفيات\" ٤/ ١٥١ (١٦٨)، \"معجم المؤلفين\" ٣/ ٥٢٥.\n(^٢) \"الإحكام\" ٤/ ١٤٥.\nوالآمدي: هو العلامة المصنف، فارس الكلام، سيف الدين علي بن أبي علي بن محمد بن سالم التغلبي، الحنبلي ثم الشافعي، ولد سنة (٥٥٠ هـ)، ومات سنة (٦٣١ هـ). من تصانيفه: \"الإحكام في أصول الأحكام\"، \"أبكار الأفهام\"، \"منتهى السول في الأصول\".\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٢٩٣، ٢٩٤ (٤٣٢)، \"سير أعلام النبلاء\" ٢٢/ ٣٦٤ - ٣٦٧ (٢٣٠)، \"الوافى بالوفيات\" ٢١/ ٣٤٠ - ٣٤٦ (٢٢٣)، \"شذرات الذهب\" ٥/ ١٤٤، ١٤٥.","vol":"2","page":255},{"text":"سابعها: أن جميع الشرائع شرع له. حكاه بعض شراح \"المحصول\" عن المالكية.\nثامنها: الوقف في ذَلِكَ وهو مذهب أبي المعالي الإمام، واختاره الآمدي (^١).\nوقوله تعالى: ﴿ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا﴾ [النحل: ١٢٣]، المراد: في توحيد الله تعالى وصفاته، (أو) (^٢) المراد اتباعه في المناسك، كما علم جبريل إبراهيم، ولا خلاف بين أهل التحقيق كما قَالَ القاضي عياض أنه - ﷺ - قبل نبوته وسائر الأنبياء منشرحو الصدر بالتوحيد والإيمان، فإنهم لا يليق بهم الشك في شيء من ذَلِكَ ولا الجهل به، ولا خلاف في عصمتهم من ذَلِكَ (^٣).\nفإن قُلْتَ: ما كان صفة تعبده؟\nقُلْتُ: لم أر فيه نقلًا بخصوصه، وسمعت بعض مشيختنا يقول: سمعت الشيخ أبا الصبر أيوب السعودي يقول: سألت سيدي أبا السعود: بم كان - ﷺ - يتعبد في حراء؟ فقال: بالتفكر. وقد أسلفنا هذا في الوجه السادس أيضا.\nفرع:\nاختلف الأصوليون: هل كُلِّف بعد النبوة بشرع أحد من الأنبياء؟\nوالأكثرون عَلَى المنع، واختاره الإمام والآمدي وغيرهما (^٤).\nوقيل: بل كان مأمورًا بأخذ الأحكام من كتبهم ويعبر عنه بأن شَرْعَ\n_________\n(^١) \"البرهان\" للجويني ١/ ٣٣٤، \"الإحكام\" ٤/ ١٤٥.\n(^٢) في (ف): إذ.\n(^٣) \"إكمال المعلم\" ١/ ٤٨١.\n(^٤) \"الإحكام\" ٤/ ١٢٣، \"منتهى السول\" للآمدي ٣/ ١٥.","vol":"2","page":256},{"text":"مَنْ قبلنا شَرْعٌ لنا، واختاره ابن الحاجب (^١)، وللشافعي في المسألة قولان، أصحهما الأول، واختاره الجمهور (^٢).\nالرابع عثسر: قولها: (قَبْلَ أَنْ يَنْزعَ إِلَى أَهْلِهِ). هو بكسر الزاي أي: يرجع، وقد رواه مسلم كذلك فقال: نزع إلى أهله (^٣) إِذَا حَنّ إليهم فرجع إليهم، ونزعوا إليه: حنوا إليه، وهل نزعك غيره؟ أي: هل جاء بك وجذبك سواه! وناقة نازع: إِذَا حنت إلى أوطانها ومرعاها، ونزع بالفتح ينزع بكسر ثالثه قَالَ صاحب \"الأفعال\" (^٤): والأصل في فعل يفعل إِذَا كان صحيحًا وكانت عينه ولامه حرف حلق أن يكون مضارعه مفتوحًا إلا أفعالًا يسيرة جاءت بالفتح والضم مثل: جنح يجنح، ودبغ يدبغ، وإلا ما جاء من قولهم نزع ينزع بالفتح والكسر، وهنأ يهنئ (^٥).\nوقال غيره: (هنَّأني) (^٦) الطعام، يَهْنؤُني وَيهْنِئُني بالفتح والكسر.\nالخامس عشر: قولها: (ثمَّ يَتَزَوَّدُ لِذَلِكَ). قَالَ أهل اللغة: الزاد هو الطعام الذي يستصحبه المسافر ويقال: زودته فتزود.\n_________\n(^١) \"المنتهى\" لابن الحاجب ص ١٥٣.\n(^٢) انظر: \"التمهيد\" للإسنوي ص ٤٤١، \"الإبهاج\" ٢/ ٢٧٦.\n(^٣) مسلم (١٦١) كتاب: الإيمان، باب: بدء الوحي.\n(^٤) هو العلامة شيخ اللغة، أبو القاسم علي بن جعفر بن علي السعدي الصقلي، ابن القطاع، نزيل مصر، من مصنفاته: \"الأفعال\"، \"أبنية الأسماء\"، توفي سنة خمس عشرة وخمسمائة، عن اثنتين وثمانين سنة.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٣٢٢، \"سير أعلام النبلاء\" ١٩/ ٤٣٣ (٢٥٣)، \"الوافي بالوفيات\" ١٢/ ١٨، \"شذرات الذهب\" ٤/ ٤٥.\n(^٥) \"الأفعال\" ١/ ١١.\n(^٦) في (ج): وهناني.","vol":"2","page":257},{"text":"السادس عشر: فيه مشروعية اتخاذ الزاد ولا ينافي التوكل، فقد اتخذه سيد المتوكلين.\nالسابع عشر: قولها: (ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ، فَيَتَزَوَّدُ لِمِثْلِهَا) الضمير في مثلها يعود إلى الليالي، وخديجة ذكر البخاري في المناقب قطعة من مناقبها، وسيأتي الكلام عليها هناك إن شاء الله الوصول إليه.\nوهي أم المؤمنين خديجة بنت خويلد بن أسد بن عبد العزى بن قصي بن كلاب، تزوجها - ﷺ - وهو ابن خمس وعشرين سنة، وهي أم أولاده كلهم، خلا إبراهيم فمن مارية، ولم يتزوج غيرها قبلها ولا عليها حتَّى ماتت قبل الهجرة بثلاث سنين عَلَى الأصح، وقيل: بخمس وقيل: بأربع فأقامت معه أربعًا وعشرين سنة وأشهرًا، ثمَّ توفيت، وكانت وفاتها بعد وفاة أبي طالب بثلاثة أيام (^١). وروى البخاري في مناقب خديجة عن عروة، عن عائشة قالت: تزوجني رسول الله - ﷺ - بعد خديجة بثلاث سنين (^٢)، وفيه أيضًا في باب: مناقب عائشة، عن عروة أنه - ﷺ - لبث بعد موت خديجة سنتين أو قريبًا منها فنكح عائشه (^٣)، واسم أم خديجة: فاطمة بنت زائدة بن الأصم من بني عامر بن لؤي، وخديجة أول من آمن من النساء باتفاق، بل\n_________\n(^١) انظر ترجمتها في: \"معرفة الصحابة\" ٦/ ٣٢٠٠ - ٣٢٠٨ (٣٧٤٦)، \"الاستيعاب\"، ٤/ ٣٧٩ - ٣٨٦ (٣٣٤٧)، \"أسد الغابة\" ٧/ ٧٨ - ٨٥ (٦٨٦٧)، \"الإصابة\"، ٤/ ٢٨١ - ٢٨٣ (٣٣٥).\n(^٢) سيأتي برقم (٣٨١٧) كتاب: مناقب الأنصار، باب: تزويج النبي - ﷺ - خديجة وفضلها.\n(^٣) سيأتي برقم (٣٨٩٦) كتاب: مناقب الأنصار، باب: تزويج النبي - ﷺ - عائشة وقدومها المدينة وبنائه بها، ورواه مسلم (١٤٢٢) كتاب: النكاح، باب: تزويج الأب البكر الصغيرة.","vol":"2","page":258},{"text":"أول من آمن مطلقًا على قولٍ.\nوفي \"الصحيح\" من حديث علي مرفوعًا: \"خَيْرُ نِسَائِهَا مَرْيَمُ، وَخَيْرُ نِسَائِهَا خَدِيجَةُ\" (^١)، وفي البخاري في حديث عن جبريل أنه قَالَ للنبي - ﷺ -: \"هذِه خَدِيجَةُ، فَإِذَا أتَتْكَ فَاقْرَأْ ﵍ مِنْ رَبِّي، وَبَشِّرْهَا بِبَيْتٍ فِي الجَنَّةِ مِنْ قَصَبٍ، لَا صَخَبَ فِيهِ وَلَا نَصَبَ\" (^٢). ووقع في كتاب الزبير بن بكار، عن عبد الرحمن بن زيد قَالَ آدم -﵇-: مما فضل الله به ابني عليَّ أن زوجه كانت عونًا لَهُ على تبليغ أمر الله، وأن زوجي كانت عونًا لي عَلَى المعصية (^٣).\n_________\n(^١) سيأتي برقم (٣٨١٥)، ورواه مسلم (٢٤٣٠) كتاب: فضائل الصحابة، باب: فضائل خديجة أم المؤمنين رضي الله تعالى عنها.\n(^٢) سيأتي برقم (٣٨٢٠)، ورواه مسلم (٢٤٣٢).\n(^٣) أورده السيوطي بهذا اللفظ في \"الدر المنثور\" ١/ ١٠٩ عن عبد الرحمن بن زيد من قوله، وعزاه لابن عساكر.\nوروى البيهقي في \"دلائل النبوة\" ٥/ ٤٨٨، والخطيب في \"تاريخ بغداد\" ٣/ ٣٣١، وفي \"تالي التلخيص\" ٢/ ٤١١ (٢٤٨)، وابن الجوزي في \"العلل المتناهية\" (٢٨٠) من طريق أبي بكر محمد بن حمويه السراج، عن محمد بن الوليد القلانسي، عن إبراهيم بن صرمة، عن يحيى بن سعيد، عن نافع، عن ابن عمر مرفوعًا: فضلت على آدم بخصلتين: كان شيطاني كافرًا فأعانني الله عليه فأسلم، وكن أزواجي عونًا لي، وكان شيطان آدم كافرًا وكانت زوجته عونًا له على خطيئته.\nقال ابن الجوزي: حديث لا يصح عن رسول الله - ﷺ -. قال ابن عدي: محمد بن الوليد كان يضع الحديث، ويوصله، ويسرق، ويقلب الأسانيد والمتون، وسمعت الحسين بن أبي معشر يقول: هو كذاب اهـ.\nوأورده الذهبي في \"ميزان الاعتدال\" ٥/ ١٨٤ - ١٨٥، والحافظ في \"لسان الميزان\" ٥/ ٤١٨ كلاهما في ترجمة: محمد بن الوليد القلانسي، ونقلا قول ابن عدي فيه، وقال المناوي في \"فيض القدير\" (٥٨٨٥): هذا الحديث من أباطيل محمد بن الوليد. وقال الألباني في \"الضعيفة\" (١١٠٠): موضوع.","vol":"2","page":259},{"text":"الثامن عشر: قولها: (حَتَّى جَاءَهُ الحَقُّ). أي: الأمر الحق وهو الوحي الكريم، (وللبخاري) (^١) في التفسير، ولمسلم: (حتَّى فجئه الحق) (^٢). أي: أتاه بغتة، يقول: فجئ يفجأ بكسر الجيم في الأول وفتحها في المضارع، وفَجَأ يفجَأ بالفتح فيهما، وقوله: (فجاءه الملك) يعني: جبريل.\nفائدة:\nروى ابن سعد بإسناده أن نزول الملك عليه بحراء يوم الاثنين، لسبع عشرة خلت من رمضان، ورسول الله - ﷺ - يومئذٍ ابن أربعين سنة (^٣).\nالتاسع عشر: قوله - ﷺ -: (\"مَا أَنَا بِقَارِئٍ\") ما هنا نافية، واسمها \"أنا\" وخبرها: \"بِقَارِئٍ\" والباء زائدة لتأكيد النفي أي: ما أُحْسِن القراءة، وقد جاء في رواية: \"ما أُحْسِن أن أقرأ\" وغلط من جعلها استفهامية لدخول الباء في خبرها، وهي لا تدخل عَلَى ما الاستفهامية، واحتج من (قَالَ) (^٤) استفهامية بأنه جاء في رواية لابن إسحاق: \"ما أقرأ؟ \" (^٥) أي: أيٌّ أقرأ؟ ولا دلالة فيه؛ (لجواز أن تكون ما) (^٦) هنا نافية أيضًا.\nوقال السهيلي في \"روضه\": قوله: \"مَا أَنَا بِقَارِئٍ\" أي: أنا أميٌّ، فلا أقرأ الكتب، قالها ثلاثا، فقيل له: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ أي: إنك لا تقرؤه بحولك ولا بصفة نفسك ولا بمعرفتك، ولكن\n_________\n(^١) في (ج): وفي البخاري.\n(^٢) سيأتي برقم (٤٩٥٣)، ورواه مسلم ١٦٠/ ٢٥٢.\n(^٣) \"الطبقات الكبرى\" ١/ ١٩٤ عن أبي جعفر.\n(^٤) في (ج): جعلها.\n(^٥) \"سيرة ابن إسحاق\" ص ١٠٠ - ١٠١ (١٤٠).\n(^٦) في (ج): لجواز ما أن تكون.","vol":"2","page":260},{"text":"اقرأه مفتتحًا باسم ربك مستعينًا به، فهو يعلمك كما خلقك، وكما نزع عنك علق الدم، ومغمز الشيطان بعدما خلقه فيك كما خلقه في كل إنسان. فالآيتان المتقدمتان والأخريان لأمته وهما قوله: ﴿الَّذِي عَلَّمَ بِالْقَلَمِ (٤) عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ [العلق: ٤ - ٥] لأنها كانت أمة أمية لا تكتب، فصاروا أهل كتاب وأصحاب قلم، فتعلموا القرآن بالقلم، وتعلمه نبيهم تلقيًا (من) (^١) جبريل نزله عَلَى قلبه (بإذن الله) (^٢) ليكون من المرسلين (^٣).\nالعشرون: قوله: (\"فَغَطَّنِي\") هو بغين معجمة، ثمَّ طاء مهملة مشددة أي: عصرني وضمني، يقال: غطَّني، وغتَّني، وضَغَطَني، وعَصَرَني، وغَمَرَني، وخَنَقَني، كلُّه بمعنًى، قَالَ الخطابي: ومنه الغطُّ في الماء، وغطيط النائم، وهو: ترديد النفس إِذَا لم يجد مساغًا عند انضمام الشفتين (^٤)، وقيل: الغت: حبس النفس مرة وإمساك (اليد أو الثوب) (^٥) عَلَى الفم والأنف. والغط: الخنق وتغييب الرأس في الماء، (قَالَ) (^٦): والغط في الحديث: الخنق.\nقَالَ (الخطابي) (^٧): وفي غير هذِه الرواية \"فسأبني\" والسأب: الخنق.\n_________\n(^١) في (ج): عن.\n(^٢) ساقطة من (ج).\n(^٣) \"الروض الأنف\" ١/ ٢٧٠ - ٢٧١.\n(^٤) \"أعلام الحديث\" ١/ ١٢٨ - ١٢٩.\n(^٥) في (ج): الثوب أو اليد.\n(^٦) ساقطة من (ج).\n(^٧) ساقطة من (ج).","vol":"2","page":261},{"text":"وقال السهيلي: ويروى أيضًا \"فسأتني\" فهذِه ثلاث روايات، قَالَ: وأحسبه (يروى) (^١) أيضًا: \"فذعتني\" وكلها بمعنى واحد وهو: الخنق، والغم، ومن الذعْت حديثه الآخر أن الشيطان عرض لَهُ وهو يصلي \"فَذَعتّه حتَّى وجدت برد لسانه ثمَّ ذكرت قول (سليمان أخي) (^٢): رب هب لي ملكًا .. \" الحديث (^٣)، قَالَ: وكان في ذَلِكَ إظهارًا للشدة والجد في الأمر، وأن ياخذ الكتاب بقوة ويترك الأناة، فإنه أمر ليس بالهوينا.\nقَالَ: وعلى رواية ابن إسحاق أن هذا الغط كان في النوم (^٤)، يكون في تلك الغطات الثلاث من التأويل ثلاث شدائد يبتلى بها أولًا ثمَّ يأتي الفرج والروح، وكذلك كان، لقي - ﷺ - هو وأصحابه شدة من الجوع في الشِّعب حين تعاقدت قريش أن لا يبيعوا منهم (ولا يصلوا إليهم) (^٥) وشدة أخرى من الخوف والإيعاد بالقتل، وشدة أخرى من الإجلاء عن أحب الأوطان إليهم ثمَّ كانت العاقبة للمتقين والحمد لله رب العالمين (^٦).\nالحادي بعد العشرين: فيه المبالغة في التنبيه والحض عَلَى التعليم ثلاثًا، وقد كان - ﷺ - إِذَا تكلم بكلمة أعادها ثلاثًا؛ لتفهم عنه (^٧)، وانتزع بعض التابعين، وهو شريح القاضي من هذا الحديث ألا يضرب الصبي إلا ثلاثًا عَلَى القرآن، كما غطَّ جبريل محمدًا - ﷺ - ثلاثًا.\n_________\n(^١) في (ج): روي.\n(^٢) في (ج): أخي سليمان.\n(^٣) سيأتي برقم (١٢١٠) كتاب: العمل في الصلاة، باب: ما يجوز من العمل في الصلاة، ورواه مسلم (٥٤١) كتاب: المساجد، باب: جواز لعن الشيطان في أثناء الصلاة … من حديث أبي هريرة.\n(^٤) \"سيرة ابن إسحاق\" ١٠١.\n(^٥) ساقطة من (ج).\n(^٦) \"الروض الأنف\" ١/ ٢٧١ - ٢٧٢.\n(^٧) حديث سيأتي برقم (٩٥) كتاب: العلم، باب: من أعاد الحديث ثلاثًا ليفهم عنه.","vol":"2","page":262},{"text":"الثاني بعد العشرين: قوله: (\"حَتَّى بَلَغَ مِنِّي الجَهْدَ\") يجوز في الجهد ضم الجيم وفتحها ونصب الدال ورفعها، ومعناه: الغاية والمشقة، فعلى الرفع معناه: بلغ الجهد مبلغه، فحذف مبلغه، وعلى النصب معناه: بلغ الملك مني الجهد، قَالَ في \"المحكم\" (^١): الجَهْدُ والجُهْدُ: الطاقة وقيل: الجَهد: المشقة، والجُهد: الطاقة، وفي \"الموعب\": الجهد: ما جهد الإنسان من مرض أو من مشاق، والجهد (أيضًا بلوغك) (^٢) غاية الأمر الذي لا يألو عن الجهد فيه (وجهدته: بلغت مشقته وأجهدته) (^٣) عَلَى أن يفعل كذا. وقال ابن دريد (^٤): (جهدته) (^٥) (حملته) (^٦) عَلَى أن يبلغ مجهوده. وقال\n_________\n(^١) مصنفه هو إمام اللغة، أبو الحسن علي بن إسماعيل المُرسي الضرير، أحد من يضرب بذكائه المثل، قال الحميدي: هو إمام في اللغة والعربية، حافظ لهما، على أنه كان ضريرًا وقد جمع في ذلك جموعًا، وله مع ذلك حظ في الشعر وتصرف، وهو حجة في نقل اللغة، وله كتاب \"العالم في اللغة\"، و\"المحكم\" و\"شواذ اللغة\".\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٣٣٠، \"سير أعلام النبلاء\" ١٨/ ١٤٤ (٧٨)، \"شذرات الذهب\" ٣/ ٣٠٥.\n(^٢) في (ج): بلوغك أيضًا.\n(^٣) في (ج): جهدت بلغت مشقًة فأجهده.\n(^٤) هو العلامة شيخ الأدب، أبو بكر محمد بن الحسن بن دريد بن عتاهية، الأزدي البصري، صاحب التصانيف، تنقل يطلب الأداب ولسان العرب، ففاف أهل زمانه، وكان آية من الآيات في قوة الحفظ، توفي في شعبان سنة إحدج وعشرين وثلاثمائة، وله ثمان وتسعون سنة.\nانظر ترجمته في: \"تاريخ بغداد\" ٢/ ١٩٥، \"وفيات الأعيان\" ٤/ ٣٢٣، \"سير أعلام النبلاء\" ١٥/ ٩٦ (٥٦)، \"الوافي بالوفيات\" ٢/ ٣٣٩.\n(^٥) في (ج): جهدت.\n(^٦) في (ج): حملت.","vol":"2","page":263},{"text":"ابن الأعرابي (^١): جهد في العمل وأجهد. وقَالَ أبو عمرو: وأجهد في حاجتي وجهد، وقال الأصمعي (^٢): جهدت لك نفسي، وأجهدت نفسي.\nالثالث بعد العشرين: الحكمة في الغط شَغْلُه عن الألتفات إلى شيء من أمور الدنيا، والمبالغة في أمره بإحضار قلبه لما يقوله (له) (^٣)، وقيل: أراد أن يوقفه عَلَى أن القراءة ليست من قدرته، ولو أكره، وكلما أمره بالقراءة فلم يفعل شدد عليه، فلما لم يكن عنده ما يقرأ كان ذَلِكَ (تنبيهًا لَهُ على أن القراءة ليست من قدرته ولا من طاقته ووسعه، فكان الغط) (^٤) تنبيهًا لَهُ كقوله تعالى: ﴿وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (١٧)﴾ [طه: ١٧]، لئلا يلحقه ريب عند انقلابها حية، فكذلك (أراد جبريل) (^٥) أن يعلمه أن ما ألقي إليه ليس في قدرته إذ قَدْ عجز بعد الثلاث، وهي حَد (للإعذار) (^٦)، (وقد روى) (^٧) ابن سعد\n_________\n(^١) هو إمام اللغة، محمد بن زياد بن الأعرابي، أبو عبد الله الهاشمي، قال مرة في لفظة رواها الأصمعي: سمعتها من ألف أعرابي بخلاف هذا، له مصنفات كثيرة أدبية، وكان صاحب سنة واتباع، مات بسامرا في سنة إحدى وثلاثين ومائتين. انظر ترجمته في: \"تاريخ بغداد\" ٥/ ٢٨٢، \"وفيات الأعيان\" ٤/ ٣٠٦، \"سير أعلام النبلاء\" ١٠/ ٦٨٧ (٢٥٤)، \"الوافي بالوفيات\" ٣/ ٧٩، \"شذرات الذهب\" ٢/ ٧٠.\n(^٢) هو الإمام العلامة الحافظ، حجة الأدب، لسان العرب، أبو سعيد عبد الملك بن قريب بن عبد الملك بن علي بن أصمع، الأصمعي، البصري، اللغوي الإخباري، قال عمر بن شبة: سمعت الأصمعي يقول: أحفظ ستة عشر ألف أرجوزة، وعن ابن معين قال: كان الأصمعي من أعلم الناس في فنه، وقال أبو داود: صدوق، توفي سنة خمس عشرة ومائتين، وقيل: سنة ست عشرة. انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٤٢٨، \"تاريخ بغداد\" ١٠/ ٤١٠، \"وفيات الأعيان\" ٣/ ١٧٠، \"سير أعلام النبلاء\" ١٠/ ١٧٥ (٣٢)، \"شذرات الذهب\" ٢/ ٣٦.\n(^٣) ساقطة في (ج).\n(^٤) ساقطة من (ج).\n(^٥) في (ج): جبريل أراد.\n(^٦) في (ج): الاعتذار.\n(^٧) في (ج): قال.","vol":"2","page":264},{"text":"بسنده أنه - ﷺ - كان يقول: \"كان الوحي يأتيني عَلَى نحوين: يأتيني به جبريل فيلقيه عليَّ كما يلقى الرجل عَلَى الرجل، فذاك ينفلت مني، ويأتيني في شيء مثل (صوت) (^١) الجرس حتَّى يخالط قلبي، فذلك (الذي) (^٢) لا ينفلت مني\" (^٣) وقيل: سببه أن التخيل (والوهم) (^٤) والوسوسة إنما تقع بالنفوس لا بالجسم فوقع ذَلِكَ بجسمه؛ ليعلم أنه من الله تعالى.\nالرابع بعد العشرين: يؤخذ منه أنه ينبغي للمعلم والواعظ أن يحتاط في تنبيه المتعلم، وأمره بإحضار قلبه.\nالخامس بعد العشرين: قوله: (\"فقال: ﴿اقْرَأْ بِاسْمِ رَبِّكَ (١)﴾ \") هذا دليل الجمهور أنه أول ما نزل، وقول من قَالَ: إنما نزل ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ [المدثر: ١] بعد ﴿عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ [العلق: ٥]، عملًا بالرواية الآتية في الباب، فأنزل الله تعالى ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ محمول عَلَى أنه أول ما نزل بعد فترة الوحي، كما هو ظاهر إيراد الحديث.\nوأَبْعَدَ من قَالَ: إن أول ما نزل الفاتحة. بل هو شاذ (^٥)، وجمع\n_________\n(^١) في (ج): صلصة.\n(^٢) ساقطة من (ج).\n(^٣) \"الطبقات الكبرى\" ١/ ١٩٧ - ١٩٨ عن عبد العزيز بن عبد الله بن أبي سلمة عن عمه.\n(^٤) ساقطة من (ج).\n(^٥) روى البيهقي في \"دلائل النبوة\" ٢/ ١٥٨ - ١٥٩ عن عمرو بن شرحبيل أن رسول الله - ﷺ - قال لخديجة ..... الحديث. وفيه: فلما خلا ناداه: يا محمد قل: بسم الله الرحمن الرحيم، الحمد لله رب العالمين، حتى بلغ: ولا الضالين، قل: لا إله إلا الله.\nقال البيهقي: هذا منقطع، فإن كان محفوظًا فيحتمل أن يكون خبرًا عن نزولها بعد ما نزلت عليه ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾، و﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾، والله أعلم اهـ. قال ابن كثير في \"البداية والنهاية\" ٣/ ١٣: هو مرسل وفيه غرابة وهو كون الفاتحة أول ما نزل.","vol":"2","page":265},{"text":"بعضهم بين القولين الأولين بأن قَالَ: يمكن أن يقال: أول ما نزل من التنزيل في تنبيه الله عَلَى صفة خلقه: ﴿اقْرَأْ﴾، وأول ما نزل من الأمر بالإنذار: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾.\nوذكر ابن العربي عن كريب قَالَ: وجدنا في كتاب ابن عباس: أول ما نزل من القرآن بمكة: اقرأ، والليل، ونون، ويا أيها المزمل، ويا أيها المدثر، وتبت، وإذا الشمس، والأعلى، والضحى، وألم نشرح، والعصر، والعاديات، والكوثر، والتكاثر، والدين، والكافرون، ثم الفلق، ثمَّ الناس، ثمَّ ذكر سورًا كثيرة، ونزل بالمدينة ثمان وعشرون سورة، وسائرها بمكة، وكذلك يروى عن ابن الزبير.\nوقال السخاوي (^١): ذهبت عائشة (والأكثرون) (^٢) إلى أن أول ما نزل: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ إلى قوله: ﴿مَا لَمْ يَعْلَمْ﴾ ثمَّ: ﴿ن وَالْقَلَمِ﴾ إلى قوله: ﴿ويبصرون﴾ و﴿يَا أَيُّهَا الْمُدَّثِّرُ﴾، والضحى، ثم نزل باقي سورة اقرأ ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾، و﴿يَا أَيُّهَا المزمل﴾ (^٣).\nالسادس بعد العشرين: (قولها) (^٤): (فَرَجَعَ بِهَا رَسُولُ اللهِ -ﷺ-\n_________\n(^١) هو الشيخ الإمام العلامة شيخ القراء والأدباء، علم الدين، أبو الحسن، علي بن محمد بن عبد الصمد، الهمداني، المصري، السخاوي، كان إمامًا في العربية، بصيرًا باللغة فقيهًا مفتيًا، عالمًا بالقراءات وعللها مجودًا لها، بارعًا في التفسير، من كتبه \"شرح الشاطبية\"، \"جمال القراء\"، وبلغ في التفسير إلى الكهف، توفي في ثاني عشر جمادى الآخرة سنة ثلاث وأربعين وستمائة. انظر ترجمته في: \"وفيات الأعيان\" ٣/ ٣٤٠، \"سير أعلام النبلاء\" ٢٣/ ١٢٢ (٩٤)، \"شذرات الذهب\" ٥/ ٢٢٢.\n(^٢) في (ج): والأكثر.\n(^٣) \"جمال القراء وكمال الإقراء\" للسخاوي ص ٥ - ٧.\n(^٤) في (ج): قوله.","vol":"2","page":266},{"text":"يَرْجُفُ فُؤَادُهُ). الضمير في (بها) يعود إلى الآيات: قوله تعالى: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ﴾ إلى آخرهن.\nومعنى (يرجف): يخفق. والرَّجَفان: شدة التحرك والاضطراب. قَالَ صاحب \"المحكم\": رَجَفَ الشيءُ يَرْجُفُ رجفًا ورجُوفًا ورَجَفانًا ورَجِيفًا، وأَرْجَفَ: خَفَقَ واضْطَرَبَ اضْطِرا بًا شديدًا (^١).\nالسابع بعد العشرين: الفؤاد: القلب عَلَى المشهور، وفي قولِ: إنه عين القلب، وفي قولٍ: باطنه. وفي قول: غشاؤه. فهذِه أربعة أقوال فيه.\nوقال الليث: القلب مُضغةٌ من الفؤاد مُعَلَّقَةٌ بالنَّياط، سمي قلبًا لتقلبه، وأنشدوا:\nمَا سُمّيَ القَلْبُ إلَّا مِنْ تَقَلُّبِهِ … (فاحذر على القلب من قلبٍ وتحويل) (^٢)\nالثامن بعد العشرين: قوله - ﷺ -: (\"زَمِّلُونِي زَمِّلُونِي\") هكذا هو في الروايات بالتكرار، والتزمل: الاشتمال والتلفف، و(مثله) (^٣) التدثر، ويقال لكل ما يلقى عَلَى الثوب الذي يلي الجسد: دثار، وأصلهما المتدثر والمتزمل، أدغمت التاء فيما بعدها، وجاء في أثرِ أنهما من أسمائه - ﷺ -، وقال ذَلِكَ -ﷺ-؛ لشدة ما لحقه من هول الأمر، وشدة (الضغط) (^٤)، ولولا ما جبل عليه - ﷺ - من الشجاعة والقوى ما استطاع عَلَى تلقي ذَلِكَ؛ لأن الأمر جليل.\nوللبخاري في التفسير من حديث جابر، ومسلم أيضًا: \"دثروني وصبوا عليَّ ماءً باردًا فدثروني وصبوا عليَّ ماءً باردًا\"، فنزلت:\n_________\n(^١) \"المحكم\" ٧/ ٢٧٤.\n(^٢) من (ج).\n(^٣) ساقطة من (ج).\n(^٤) في (ج): والأكثر.","vol":"2","page":267},{"text":"﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ (^١).\nالتاسع بعد العشرين: ينعطف عَلَى ما مضى. قَالَ السهيلي: وفي قوله تعالى: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾: دليل من الفقه (وجوب) (^٢) استفتاح القراءة ببسم الله، غير أنه أمر مبهم لم يبين لَهُ بأي اسم من أسمائه يستفتح حتَّى جاء البيان بعد (بقوله) (^٣): ﴿بِسْمِ اللهِ مَجْرَاهَا﴾ [هود: ٤١] ثم في قوله: ﴿وَإِنَّهُ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ﴾ [النمل: ٣٠]، ثمَّ بعد ذَلِكَ كان (ينزل جبريل) (^٤) ببسم الله الرحمن الرحيم مع كل سورة، وقد ثبتت في سواد المصحف بإجماع من الصحابة عَلَى ذَلِكَ، وحين نزلت ﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ [الفاتحة: ١] سبحت الجبال، فقالت قريش: سحر محمد الجبال (^٥)، ذكره النقاش (^٦)، وإن\n_________\n(^١) سيأتي برقم (٤٩٢٢) ورواه مسلم (١٦١/ ٢٥٧) كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ -.\n(^٢) ساقطة من (ج).\n(^٣) في (ج): (في قوله).\n(^٤) في (ج): (جبريل ينزل).\n(^٥) عزاه السيوطي في \"الدر المنثور\" ١/ ٣١، والشوكاني في \"فتح القدير\" ١/ ٣٠ لأبي نعيم والديلمي عن عائشة.\n(^٦) هو العلامة المفسر، شيخ القراء، أبو بكر محمد بن الحسن بن محمد بن زياد، الموصلي ثم البغدادي، النقاش، له كتاب \"شفاء الصدور\" في التفسير، وكان واسع الرحلة، قديم اللقاء، وهو في القراءات أقوى منه في الروايات، قال طلحة بن محمد الشاهد: كان النقاش يكذب في الحديث والغالب عليه القصص، وقال أبو بكر البرقاني: كل حديث النقاش منكر، وقال الخطيب: في حديثه مناكير بأسانيد مشهورة، قال الذهبي: اعتمد الداني في \"التيسير\" على رواياته للقراءات، فالله أعلم، فإن قلبي لا يسكن إليه، وهو عندي متهم، عفا الله عنه اهـ. انظر ترجمتة في: \"تاريخ بغداد\" ٢/ ٢٠١، \"وفيات الأعيان\" ٤/ ٢٩٨، \"سير أعلام النبلاء\" ١٥/ ٥٧٣ (٣٤٨)، \"الوافي بالوفيات\" ٢/ ٣٤٥، \"شذرات الذهب\" ٣/ ٨.","vol":"2","page":268},{"text":"صح ما ذكره (فلذلك) (^١) معنى وذلك أنها آية أنزلت على آل داود -﵇-، وقد كانت الجبال تسبح معه بنص القرآن العظيم (^٢).\nالثلاثون: ذكر ابن إسحاق في \"السيرة\" أن جبريل -﵇- أتاه بنمط (^٣) من ديباج فيه كتاب (^٤)، وهو دليل -كما قَالَ السهيلي-، وإشارة إلى أن هذا الكتاب به يفتح عَلَى أمته ملك الأعاجم ويسلبونهم الديباج والحرير الذي كان زينتهم (وزَّيهم) (^٥) وبه يُنال أيضًا ملك الآخرة، إذ لباس أهل الجنة فيها الحرير والديباج.\nوفي (سير) (^٦) موسى بن عقبة، و(سليمان) (^٧) بن المعتمر (^٨): وأتاه بدُرْنُوك (^٩) من ديباج منسوج بالدر والياقوت فأجلسه عليه غير أن موسى بن عقبة قَالَ: ببساط. ولم يقل: بدُرْنُوك. وقال ابن المعتمر: فمسح جبريل -﵇- صدره وقال: اللهم اشرح صدره، وارفع ذكره، وضع عنه وزره. ويصححه قوله تعالى: ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١)﴾ الآيات، كأنه يشير إلى ذَلِكَ الدعاء الذي كان من جبريل (^١٠).\n_________\n(^١) في (ج): فذلك.\n(^٢) \"الروض الأنف\" ١/ ٢٧١.\n(^٣) النمط: ضرب من البسط لها خمل رقيق. \"لسان العرب\" ٨/ ٤٥٤٩.\n(^٤) رواه ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ١/ ٢٥٤ - ٢٥٥، ورواه الفاكهي في \"أخبار مكة\" ٤/ ٨٦ - ٨٧ (٢٤٢٠) بسنده عن ابن إسحاق.\n(^٥) ساقطة من (ج).\n(^٦) في (ج): سيرة.\n(^٧) في (ج): سلمان.\n(^٨) ستأتي ترجمته.\n(^٩) نوع من البسط لها خمل. انظر \"تهذيب اللغة\" ٢/ ١١٨١، و\"اللسان\" ٣/ ١٣٦٩.\n(^١٠) \"الروض الأنف\" ١/ ٢٧١.","vol":"2","page":269},{"text":"فائدة:\nقَالَ بعض المفسرين في قوله تعالى: ﴿الم (١) ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ (٢)﴾ [البقرة: ١ - ٢]: إنه إشارة إلى الكتاب الذي جاء به جبريل حين قَالَ له: اقرأ.\nالحادي بعد الثلانين: قولها: (فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ) (الروع) (^١) هو بفتح الراء: وهو الفزع: قَالَ صاحب \"المحكم\": الرَّوْعُ والرُّوَاعُ والتَّرَوُّعُ: الفَزَعُ. (^٢) وقال الهروي: هو بالضم: موضع الفزع من القلب. (^٣)\nالثاني بعد الثلاثين: كونه لم يخبر بشيء حتَّى ذهب عنه الروع، يؤخذ منه أن الفازع لا ينبغي أن يسأل عن شيء حتَّى يزول عنه فزعه، حتَّى قَالَ مالك: إن المذعور لا يلزمه بيع ولا إقرار ولا غيره (^٤).\nالثالث بعد الثلاثين: قوله -ﷺ-: (\"لَقَدْ خَشِيتُ على نَفْسِي\") ليس معناه الشك في أن ما أتاه من الله تعالى، كما قَالَ القاضي، لكنه خشي (أن) (^٥) لا يقوى عَلَى مقاومة هذا الأمر ولا يطيق حمل أعباء الوحي، فتزهق نفسه وينخلع قلبه؛ لشدة ما لقيه أولًا عند لقاء الملك (أو يكون هذا أول ما رأى التباشير في النوم واليقظة وسمع الصوت قبل لقاء الملك) (^٦)، وتحققه رسالة ربه، فيكون خاف أن يكون من الشيطان،\n_________\n(^١) من (ج).\n(^٢) \"المحكم\" ٢/ ٢٥٠.\n(^٣) \"غريب الحديث\" ١/ ١٨٠.\n(^٤) انظر: \"التاج والإكليل\" ٥/ ٣١٠، \"مواهب الجليل\" ٦/ ٣٥، ٧/ ٢١٦، \"شرح منح الجليل\" ٣/ ٣٩٤.\n(^٥) في (ف): أنه.\n(^٦) ساقط من (ج).","vol":"2","page":270},{"text":"فأما بعد أن جاءه الملك برسالة ربه فلا يجوز الشك عليه ولا يخشى تسلط الشيطان عليه. وعلى هذا الطريق يحمل كل ما ورد من مثل هذا في حديث المبعث (^١)، وضعف النووي هذا الاحتمال؛ لأنه جاء في الحديث مبينًا أنه كان بعد غط الملك وإتيانه بـ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ (^٢).\n(قَالَ) (^٣): ويحتمل أن يكون معنى الخشية: الإخبار بما حصل لَهُ أولًا من الخوف لا أنه في الحال خائف، وجزم بما ضعفه النووي ابن الجوزي (^٤) في \"كشف مشكل الصحيحين\" فقال: كان - ﷺ - يخاف في (بداءة) (^٥) الأمر أن يكون ما يراه من قبل الشيطان؛ لأن الباطل قَدْ\n_________\n(^١) \"إكمال المعلم\" ١/ ٤٨٤ - ٤٨٥.\n(^٢) \"مسلم بشرح النووي\" ٢/ ٢٠٠.\n(^٣) ساقط من (ج).\n(^٤) هو الشيخ الإمام العلامة، الحافظ المفسر، شيخ الإسلام، فخر العراق، جمال الدين، أبو الفرج عبد الرحمن بن علي بن محمد بن علي بن عبيد الله بن عبد الله، البغدادي الحنبلي، الواعظ، صاحب التصانيف، كان رأسًا في التذكير بلا مدافعة، يقول النظم الرائق والنثر الفائق بديهًا، ويسهب ويعجب ويطرب ويطنب، لم يأت قبله ولا بعده مثله، فهو حامل لواء الوعظ والقيم بفنونه، مع الشكل الحسن والصوت الطيب، والوقع في النفوس، حسن السيرة، كان بحرًا في التفسير، علامة في السير والتاريخ، موصوفًا بحسن الحديث، ومعرفة فنونه، فقيهًا، عليمًا بالإجماعِ والاختلافِ، جيد المشاركة في الطب، ذا تفنن وفهم وذكاء وحفظ واستحضار، وإكبابٍ على الجمع والتصنيف، مع التصون والتجمل، وحسن الشارة، ورشاقة العباَرة، ولطف الشمائل، والأوصاف الحميدة، والحرمة الوافرة عند الخاص والعام، توفي سنة سبع وتسعين وخمسمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ١٤٠، \"سير أعلام النبلاء\" ٢١/ ٣٦٥ (١٩٢)، \"تاريخ الإسلام\" ٤٢/ ٢٨٧ (٣٧١)، \"الوافي بالوفيات\" ١٨/ ١٨٦ (٢٣٥)، \"شذرات الذهب\"٤/ ٣٢٩.\n(^٥) في (ج): بدو.","vol":"2","page":271},{"text":"يلتبس بالحق وما زال يستقريء الدلائل، (ويسبر) (^١) الآيات إلى أن وضح لَهُ الصواب، وكما يجب عَلَى أحدنا أن يسبر صدق الرسول إليه وينظر في دلائل صدقه من المعجزات، فكذلك الرسل يجب عليها أن تسبر حال المرسل إليها هل هو ملك أو شيطان؟ فاجتهادها في تمييز الحق من الباطل أعظم من اجتهادنا، ولذلك عَلَت منازل الأنبياء لعِظَمِ ما ابتُلوا به من ذَلِكَ.\nقَالَ: وكان نبينا عليه أفضل الصلاة والسلام قَدْ نفر في بدايته من جبريل. ونسب الحال إلى الأمر المخوف، وقال لخديجة: \"قَدْ خشيت عَلَى نفسي\" إلى أن بان لى أن الأمر حق، ثمَّ استظهر بزيادة الأدلة حتَّى بان لَهُ اليقين، ثمَّ ساق بإسناده من حديث حماد بن زيد، عن علي بن زيد، عن أبي رافع، عن عمر قَالَ: كان النبي - ﷺ - بالحجون فقال: \"اللَّهُمَّ أرني آية لا أبالي من كذبني بعدها من قريش\" فقيل له: ادع هذِه الشجرة فدعاها، فأقبلت عَلَى عروقها فقطعتها، ثمَّ أقبلت تخد الأرض حتَّى وقفت بين يديه - ﷺ - ثمَّ قالت: ما تشاء؟ ما تريد؟ قَالَ: \"ارجعي إلى مكانك\" فرجعت إلى مكانها، فقَالَ: \"والله ما أبالي من كذبني من قريش\" (^٢).\n_________\n(^١) في (ج): ويتبين.\n(^٢) رواه الفاكهي في \"أخبار مكة\" ٤/ ٣٠ (٢٣٣٠)، والبزار في \"البحر الزخار\" ١/ ٤٣٨ (٣٠٩ - ٣١٠)، وأبو يعلى في \"مسنده\" ١/ ١٩٠ - ١٩١ (٢١٥) وأبو نعيم في \"دلائل النبوة\" (٢٩٠)، والبيهقي في \"الدلائل\" ٦/ ١٣، وابن عساكر في \"تاريخ دمشق\" ٤/ ٣٦٤، من طريق حماد بن سلمة عن علي بن زيد عن أبي رافع عن عمر به. قال البزار: هذا الحديث لا نعلمه يروى عن عمر عن النبي - ﷺ - إلا بهذا الإسناد اهـ.\nقلت: بل رواه الفاكهي في \"أخبار مكة\" ٤/ ٢٩ - ٣٠ (٢٣٢٩) من طريق حماد بن =","vol":"2","page":272},{"text":"وقيل: إن الخشية كانت من قومه أن يقتلوه. حكاه السهيلي، ولا غرو أنه بشر يخشى من القتل والأذى، ثمَّ يهون عليه الصبر في ذات الله كل خشية، ويجلب إلى قلبه كل شجاعة وقوة (^١)، وقيل: إنها كانت (خوف) (^٢) أن لا ينهض بأعباء النبوة ويضعف عنها، ثم أذهب الله خشيته ورزقه الأيد والقوة والثبات، حكاه السهيلي أيضًا، وقال قبل ذَلِكَ: تكلم العلماء في معنى هذِه الخشية بأقوال كثيرة، منها ما ذهب إليه أبو بكر الإسماعيلي أنها كانت منه قبل أن يحصل لَهُ العلم الضروري بأن (الذي) (^٣) جاءه ملك من عند الله تعالى، وكان أشق شيء عليه أن يقال عنه شيء أو أنه خشي عَلَى الناس، -يعني: من وقوعهم فيه- ولم ير الإسماعيلي أن هذا محال في مبدأ الأمر؛ لأن العلم الضروري لا يحصل دفعة واحدة، وضرب مثلًا بالبيت من الشعر تسمع أوله ولا تدرى (أنثر هو أم نظم؟) (^٤) فإذا استمر الإنشاد عَلِمْتَ قطعًا (أنه قُصِدَ به) (^٥) قَصْدُ الشعر، فكذلك لما استمر الوحي واقترنت به القرائن المقتضية للعلم القطعي حصل العلم القطعي، وقد أثنى الله عليه بهذا العلم، فقال: ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ﴾ [البقرة: ٢٨٥] إلى قوله: ﴿وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ﴾ فإيمانه - ﷺ - بالله\n_________\n= سلمة، عن ثابت، عن أبي رافع به. وقال الهيثمي في \"المجمع\" ٩/ ١٠: رواه البزار وأبو يعلى، وإسناد أبي يعلى حسن، وقال التقي الهندي في \"الكنز\" ١٢/ ٣٥٥ (٣٥٣٦٤): سنده حسن اهـ.\n(^١) \"الروض الأنف\" ١/ ٤١١.\n(^٢) في (ف): خوف.\n(^٣) في (ج): إذًا.\n(^٤) في (ج): أشعر أم نظم.\n(^٥) في (ج): أنَّ قصده.","vol":"2","page":273},{"text":"وملائكته إيمان كسبي، موعود عليه بالثواب الجزيل كما وعد عَلَى سائر أفعاله المكتسبة، كانت من أفعال القلوب أو من أفعال الجوارح (^١).\n[وقال سيدي أبو عبد الله بن أبي جمرة: يحتمل أن تكون خشيته من الوعك الذي أصابه من قبل الملك (^٢). والأظهر أنها من الكهانة لكثرتها في زمنه، ثمَّ ظهر لَهُ الحق بعد ذَلِكَ وأمر بالإنذار (^٣)، وفي \"السيرة\" من حديث عمرو بن شرحبيل أنه - ﷺ - قَالَ لخديجة: \"إني إِذَا خلوت وحدي\n_________\n(^١) \"الروض الأنف\" ١/ ٢٧٥.\n(^٢) \"بهجة النفوس\" لابن أبي جمرة ١/ ١٨.\n(^٣) قال الحافظ في \"الفتح\" ١/ ٢٤، اختلف العلماء في المراد بها -أي الخشية- على اثني عشر قولًا:\nأولها: الجنون وأن يكون ما رآه من جنس الكهانة، جاء مصرحا به في عدة طرق، وأبطله أبو بكر بن العربي وحق له أن يبطل، لكن حمله الإسماعيلي على أن ذلك حصل له قبل حصول العلم الضروري له أن الذي جاءه ملك، وأنه من عند الله تعالى.\nثانيها: الهاجس، وهو باطل أيضًا لأنه لا يستقر وهذا استقر وحصلت بينهما المراجعة.\nثالثها: الموت من شدة الرعب.\nرابعها: المرض، وقد جزم به ابن أبي جمرة.\nخامسها: دوام المرض.\nسادسها: العجز عن حمل أعباء النبوة.\nسابعها: العجز عن النظر إلى الملك من الرعب.\nثامنها: عدم الصبر على أذى قومه.\nتاسعها: أن يقتلوه.\nعاشرها: مفارقة الوطن.\nحادي عشرها: تكذيبهم إياه.\nثاني عشرها: تعييرهم إياه. وأولى هذِه الأقوال بالصواب وأسلمها من الارتياب الثالث، واللذان بعده، وما عداها فهو معترض. والله الموفق. اهـ.","vol":"2","page":274},{"text":"سمعت نداءً، وقد خشيت والله أن يكون هذا أمرًا\" فقالت: معاذ الله ما كان الله ليفعل ذَلِكَ، إنك لتؤدي الأمانة وتصل الرحم وتصدق الحديث (^١)] (^٢).\nالرابع بعد الثلاثين (^٣): قولها: (فَقَالَتْ خَدِيجَةُ: كَلَّا والله ..) إلى آخره، معنى كلا (هنا) (^٤): النفي والإبعاد، وهذا أحد معانيها، وقد تكون بمعنى: حقَّا، وبمعنى: ألا، التي للتنبيه، يستفتح بها الكلام، وقد جاءت في القرآن عَلَى أقسام، جمعها ابن الأنباري في باب من كتاب \"الوقف والابتداء\" له.\nالخامس بعد الثلاثين: قولها: (والله مَا يُخْزِيكَ الله أَبَدًا). هو بضم الياء وبالخاء المعجمة، وكذا رواه مسلم في \"صحيحه\" من رواية يونس وعقيل، عن الزهري (^٥)، وهو من الخزي، وهو الفضيحة والهوان، وأصل الخزي عَلَى ما ذكره ابن سيده: الوقوع في بلية وشهرة تذله (^٦).\nوأخزى الله فلانًا: أبعده، (قاله) (^٧) في \"الجامع\".\nورواه مسلم من رواية معمر عن الزهري: يحزنك (^٨)، بالحاء المهملة وبالنون من الحزن، ويجوز عَلَى هذا فتح الياء وضمها.\n_________\n(^١) \"السيرة النبوية\" لابن إسحاق ص ١١٢ (١٥٧).\n(^٢) ساقط من (ج).\n(^٣) في الأصل: الخامس بعد الثلاثين. وورد بالهامش: يكتب الرابع بدل الخامس، وكذا ما بعده.\n(^٤) ساقط من (ج).\n(^٥) مسلم (١٦٠/ ٢٥٢، ٢٥٤).\n(^٦) \"المحكم\" ٥/ ١٥١.\n(^٧) في (ج): قال.\n(^٨) مسلم (١٦٠/ ٢٥٣) كتاب: \"الإيمان\"، باب: بدء الوحي.","vol":"2","page":275},{"text":"يقال: حزنه وأحزنه لغتان فصيحتان قرئ بهما في السبع. قَالَ اليزيدي (^١): أحزنه لغة تميم، وحزنه لغة قريش، قَالَ تعالى: ﴿لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ﴾ [الأنبياء: ١٠٣] من حزن، وقال: ﴿لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ﴾ [يوسف: ١٣] من أحزن عَلَى قراءة من قرأ بضم الياء وهو الحزن (^٢)، والحزن وهو خلاف السرور يقال: حزن -بالكسر- يحزن حزنا إِذَا اغتم وحزنه غيره وأحزنه، مثل شكله وأشكله، وحكي عن أبي عمرو أنه قَالَ: إِذَا جاء الحزن في موضع نصب فتحت الحاء، وإذا جاء في موضع رفع وجر ضممت، وقرأ: ﴿وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ﴾ [يوسف: ٨٤]، وقال: ﴿تَفِيضُ مِنَ الدَّمْعِ حَزَنًا﴾ [التوبة: ٩٢].\nقال الخطابي: وأكثر الناس لا يفرقون بين الهم والحزن، وهما عَلَى اختلافهما يتقاربان في المعنى، إلا أن الحزن إنما يكون عَلَى أمر قَدْ وقع، والهم إنما هو فيما يتوقع ولا يكون بعد (^٣)، وقولها: (أبدًا). هو منصوب عَلَى الظرف.\n_________\n(^١) هو شيخ القراء، أبو محمد، يحيى بن المبارك بن المغيرة العدوي البصري النحوي، عرف باليزيدي لاتصاله بالأمير يزيد بن منصور خال المهدي، يؤدب ولده، وقد أدَّب المأمون، وعظم حاله، وكان ثقة، عالمًا حجة في القراءة، لا يدري ما الحديث، لكنه أخباري نحوي علامة، بصير بلسان العرب، ألف كتاب \"النوادر\"، وكتاب، \"المقصور والممدود\"، وكتاب \"النحو\". توفي ببغداد سنة اثنتين ومائتين، عن أربع وسبعين سنة. انظر ترجمته في: \"تاريخ بغداد\" ١٤/ ١٤٦، \"وفيات الأعيان\" ٦/ ١٨٣، \"سير أعلام النبلاء\" ٩/ ٥٦٢ (٢١٩)، \"شذرات الذهب\" ٢/ ٤.\n(^٢) انظر: \"الحجة للقراء السبعة\" ٣/ ٩٩.\n(^٣) \"أعلام الحديث\" ٢/ ١٣٩٤.","vol":"2","page":276},{"text":"السادس بعد الثلانين: قولها: (إِنَّكَ لَتَصِلُ الرَّحِمَ) هو بكسر الهمزة من: إنك عَلَى الابتداء، وكذا الرواية وهو الصواب، قَالَ القزاز: يقال: وصل رحمه صلة، وأصله: وصلة، فحذف الواو، وكما قالوا: زنة من وزن، كذا أصل صلة من وصل، ومعنى: (لتصل الرحم): تحسن إلى قراباتك، وسيأتي إن شاء الله تعالى بيان كيفية صلة الرحم في بابها وبيان اختلاف طرقها.\nالسابع بعد الثلاثين: قولها: (وَتَحْمِلُ الكَلَّ) هو بفتح الكاف وأصله الثقل، ومنه قوله تعالى: ﴿وَهُوَ كَلٌّ عَلَى مَوْلَاهُ﴾ [النحل: ٧٦] وأصله من الكلال وهو الإعياء ويدخل في حمل الكل الإنفاق عَلَى الضعيف واليتيم والعيال وغير ذَلِكَ، والمعنى: إنك تنفق عَلَى هؤلاء وتعينهم، وقال الداودي: الكَلُّ: المنقطع.\nالثامن بعد الثلاثين: قولها: (وَتَكْسِبُ المَعْدُومَ) هو بفتح التاء المثناة فوق عَلَى الصحيح المشهور في الرواية والمعروف في اللغة، وروي بضمها، وفي معنى المضموم قولان: أصحهما: معناه: تكسب غيرك المال المعدوم. أي: تعطيه له تبرعًا. ثانيهما: تعطي الناس ما لا يجدونه عند غيرك من معدومات الفوائد ومكارم الأخلاق، يقال: أكسبت مالًا وأكسبتُ غيري مالًا، وفي معنى المفتوح قولان أصحهما: أن معناه كمعنى المضموم يقال: كسبت الرجل مالًا وأكسبته مالا، والأول أفصح وأشهر، ومنع القزاز الباقي وقال: إنه حرف نادر وأنشد عَلَى الثاني:\nوأكسبني مالًا وأكسبته حمدًا (^١)\n_________\n(^١) القائل ابن الأعرابي كما نسبه إليه في \"اللسان\" مادة (كسب).","vol":"2","page":277},{"text":"وقول الآخر:\nيُعاتِبُني في الدَّيْنِ قَوْمي وإِنما … دُيونيَ في أَشياءَ تَكْسِبُهم حَمْدا\nروي بفتح التاء وضمها (^١)، والثاني: أن معناه تكسب المال وتصيب منه ما يعجز غيرك عن تحصيله ثمَّ تجود به وتنفقه في وجوه المكارم، وكانت العرب تتمادح بذلك وعرفت قريش بالتجارة، وضعف هذا بانه لا معنى لوصف التجارة بالمال في هذا الموطن إلا أن يريد أنه يبذله بعد تحصيله، وأصل الكسب طلب الرزق، يقال: كسب يكسب كسبًا وتكسب واكتسب.\nوقال سيبويه (^٢) فيما حكاه ابن سيده:\n(كسب) (^٣): أصاب، و(اكتسب) (^٤): تصرف واجتهد (^٥).\n_________\n(^١) أي: تكسبهم، ويكسبهم، وانظر: \"لسان العرب\" ٧/ ٣٨٧١ مادة: (كسب). والبيت للمقنع محمد بن ظفر بن عمير الكندي كما نسبه إليه صاحب \"الأغاني\"، وذكر قبله:\nوإن الذي بيني وبين بني أبي … وبين بني عمي لمختلف جدًّا\nفما أحمل الحقد القديم عليهم … وليس رئيس القوم من يحمل الحقدا\nوليسوا إلى نصري سراعًا وإن هم … دعوني إلى نصر أتيتهم شدا\nإذا أكلوا لحمي وفرت لحومهم … وإن هدموا مجدي بنيت لهم مجدا\n(^٢) هو إمام النحو، حجة العرب، أبو بشر، عمرو بن عثمان بن قنبر الفارسي ثم البصري، طلب الفقه والحديث مدة، ثم أقبل على العربية، فبرع وساد أهل العصر، وألف فيها كتابه الذي لا يدرك شأوه فيه، قيل: كان فيه مع فرط ذكائه حُبسة في عبارته. وانطلاق في قلمه، سمي سيبويه؛ لأن وجنتيه كانتا كالتفاحتين بديع الحسن قيل: مات سنة ثمانين ومائة، وقيل: سنة ثمان وثمانين ومائة. انظر ترجمته في: \"تاريخ بغداد\" ١٢/ ١٩٥، \"وفيات الأعيان\" ١/ ٤٨٧، \"سير أعلام النبلاء\" ٨/ ٣٥١، \"شذرات الذهب\" ١/ ٢٥٢.\n(^٣) و(^٤) في الأصل: تكسب، والمثبت من \"المحكم\".\n(^٥) \"المحكم\" ٦/ ٤٥٢.","vol":"2","page":278},{"text":"وقال صاحب \"المجمل\": يقال: كسبت الرجل مالًا فكسبه، وهذا مما جاء عَلَى فعلته ففعل (^١).\nالتاسع بعد الثلاثين: (الْمَعْدُومَ) كما قاله صاحب \"التحرير\": عبارة عن الرجل المحتاج العاجز عن الكسب، وسماه معدومًا لكونه كالميت؛ حيث لم يتصرف في المعيشة، وذكر الخطابي أن صوابه (المعدم) بحذف الواو، أي: تعطي العائل وتَرْفُده؛ لأن المعدوم لا يدخل تحت الأفعال (^٢)، وفيه نظر لا جرم. قَالَ النووي: ليس كما قَالَ الخطابي بل ما رواه الرواة صواب (^٣).\nالأربعون: قولها: (وَتَقْرِي الضَّيْفَ) هو بفتح الياء تقول: قريت الضيف أقريه، قرى بكسر القاف والقصر، وقراء بفتح القاف والمد، ويقال للطعام الذي (يضيف) (^٤) به: قرى بالكسر والقصر، وفاعله قارٍ كقضى فهو قاض، وقال ابن سيده: قَرى الضيف قِرى، وقراء: أضافه، واستقراني واقتراني (وأقراني) (^٥) طلب مني القِرى، وإنه لقري للضيف، والأنثى قَرِيّة عن اللحياني، وكذلك إنه لمقرًى للضيف، ومِقراء، والأنثى مقراة، الأخيرة عن اللحياني (^٦). وفي \"أمالي الهجري\": ما اقتريت الليلة يعني: لم آكل من القرى شيئًا، أي: لم آكل طعامًا.\nالحادي بعد الأربعين: قولها: (وَتُعِينُ على نَوَائِبِ الحَقِّ) أي: تعين بما تقدر عَلَى من أصابته نوائب حق أعنته فيها، والنوائب جمع نائبة: وهي الحادثة والنازلة، ناب الأمر نوبة: نزل، وهي النوائب والنوب،\n_________\n(^١) \"المجمل\" ٣/ ٧٨٥.\n(^٢) \"أعلام الحديث\" ١/ ١٢٩.\n(^٣) \"مسلم بشرح النووي\" ٢/ ٢٠٢.\n(^٤) في (ج): يضيفه.\n(^٥) ساقطة من (ج).\n(^٦) \"المحكم\" ٦/ ٣٠٨.","vol":"2","page":279},{"text":"وإنما قالت: نوائب الحق؛ لأنها تكون في الحق والباطل، قَالَ لبيد - ﷺ -:\nفلا الخير ممدود ولا الشر لازب … نوائب من خير وشر كلاهما\nالثاني بعد الأربعين: معنى كلام خديجة ﵂: إنك لا يصيبك مكروه لما جعله الله -﷾- فيك من مكارم الأخلاق، وجميل الصفات، ومحاسن الشمائل. وذكرت ضروبًا من ذَلِكَ، وفي هذا أن مكارم الأخلاق وخصال الخير سبب للسلامة من مصارع السوء والمكاره، فمن كَثُرَ خيره حسنت عاقبته، ورجي لَهُ سلامة الدين والدنيا، وفيه مدح الإنسان في وجهه لمصلحة، وشرطه في غير الأنبياء انتفاء الفتنة أيضًا.\nالثالث بعد الأربعين: ذكر البخاري في كتاب التفسير من \"صحيحه\" خصلة أخرى، وهي: وتَصْدُقُ الحديث (^١) وذكرها مسلم هنا (^٢)، وهي من أشرف خصاله وكان يُدْعى بها من صغره، وفي \"السيرة\" زيادة: (إنك لتؤدي الأمانة) ذكرها من حديث عمر بن شرحبيل (^٣)، وقد سلفت.\nالرابع بعد الأربعين: فيه أنه ينبغي تأنيس من حصلت لَهُ مخافة من أمر وتبشيره، وذكر أسباب السلامة له، وأنّ من نزلت به نازلة لَهُ أن يشارك فيها من يثق بنُصْحِهِ ورأيه.\nالخامس بعد الأربعين: فيه أيضًا أبلغ دليل وأظهر حجة عَلَى كمال خديجة، وجزالة رأيها، وقوة نفسها، وعظيم فقهها.\nالسادس بعد الأربعين: قولها: (فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ\n_________\n(^١) سيأتي برقم (٤٩٥٣). كتاب: التفسير، سورة العلق، باب (١).\n(^٢) مسلم (١٦٠/ ٢٥٢). كتاب: الإيمان، باب: بدء الوحي.\n(^٣) \"سيرة ابن إسحاق\" ص ١١٢ - ١١٣ (١٥٧).","vol":"2","page":280},{"text":"وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ العُزى ابن عَمِّ خَدِيجَةَ)، إنما كان ابن عمها: لأنها خديجة بنت خويلد بن أسد، وهو ورقة بن نوفل بن أسد، فـ (ابن عم) تابع لورقة لا لعبد العزى، فينصب ابن، ويكتب بالألف لأنه بدل من ورقة. ولا يجوز جر ابن، ولا كتابته بغير ألف؛ لأنه يصير صفة لعبد العزى، فيكون عبد العزى ابن عمها وهو باطل، كما نبه عليه النووي ﵀، ومثله عبد الله بن مالك ابن بحينة، ومحمد بن علي ابن الحنفية، والمقداد بن عمرو ابن الأسود، وإسماعيل بن إبراهيم ابن علية، وإسحاق بن إبراهيم (ابن راهويه) (^١)، وعبد الله بن يزيد ابن ماجه؛ لأن بحينة أم عبد الله، وكذلك الحنفية، والأسود ليس بجده، وراهويه لقب إبراهيم، وعُلية أم إسماعيل، وماجه لقب يزيد، فكل ذَلِكَ يكتب بالألف ونعربه بإعراب الأول، ومثل ذَلِكَ عبد الله بن أُبي ابن سلول ينون اُبي ويكتب ابن سلول بالألف ويعرب إعراب عبد الله؛ لأن سلول أم عبد الله، هذا هو الصحيح، وفيه خلاف يأتي إن شاء الله تعالى في موضعه، ومقصودهم في كل هذِه الأسماء تعريف الشخص بوصفه جميعًا ليكمل تعريفه، فقد يكون الإنسان معروفًا بأحد وصفيه دون الآخر، فإذا جمعا تم تعريفه لكل أحد.\nالسابع بعد الأربعين: اسم أم ورقة هند بنت أبي كبير بن عدي بن قصي ولا عقب له، وروينا في \"مستدرك الحاكم\" من حديث عائشة ﵂ أن النبي - ﷺ - قَالَ: \"لا تسبوا ورقة فإنه كان لَهُ جنة أو (جنتان) (^٢) \"\n_________\n(^١) جاء في هامش (ف) بعد كلمة ابن راهويه: راهويه لقب إبراهيم. ولعله من سبق القلم، فسوف يأتي بعد قليل.\n(^٢) في الأصل: (جنتين) والمثبت هو الموافق للسياق والإعراب.","vol":"2","page":281},{"text":"ثمَّ قَالَ: هذا حديث صحيح عَلَى شرط الشيخين (^١).\nوفي كتاب الزبير من حديث عبد الله بن معاذ، عن الزهري، عن عروة قَالَ: سُئِلَ النبي - ﷺ - عن ورقة بن نوفل، كما بلغنا قَالَ: \"لقد رأيته في المنام عليه ثياب بيض، فقد أظن أنه لو كان من أهل النار لم أر عليه البياض\".\nورواه الترمذي في كتاب الرؤيا من \"جامعه\" من حديث عثمان بن عبد الرحمن، عن الزهري، عن عروة، عن عائشة قالت: سُئِلَ رسول الله - ﷺ - عن ورقة فقالت لَهُ خديجة: إنه كان صدقك ولكنه مات قبل أن تظهر، فقال النبي - ﷺ -: \"رأيته في المنام وعليه ثياب بيض، ولو\n_________\n(^١) \"المستدرك\" ٢/ ٦٠٩، ولفظة: \"لا تسبوا ورقة فإني رأيت له جنة أو جنتين\". ورواه أيضًا البزار كما في \"كشف الأستار\" (٢٧٥٠) من طريق عبد الله بن سعيد -أبو سعيد الأشج- عن أبي معاوية، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا به.\nورواه البزار كما في \"كشف الأستار\" (٢٧٥١)، والرافعي في \"التدوين في أخبار قزوين\" ٣/ ١٩٨ من طريقين عن هشام بن عروة عن عروة مرسلًا به.\nقال البزار: لا نعلم أحدًا رواه عن هشام بن عروة، عن أبيه، عن عائشة، إلا أبو معاوية، ولا رواه عن أبي معاوية مسندًا إلا أبو سعيد.\nوأورد الحافظ ابن كثير في \"البداية والنهاية\" ٣/ ١٣ حديث عاثشة المرفوع وقال: هذا إسناد جيد، وروي مرسلًا وهو أشبه.\nوقال الهيثمي في \"المجمع\" ٩/ ٤١٥: رواه البزار متصلًا ومرسلًا، ورجال المسند والمرسل رجال الصحيح اهـ والحديث المرفوع صححه الحاكم على شرط الشيخين -كما ذكر المصنف- ووافقه الذهبي، وقال الألباني في \"الصحيحة\" ١/ ٧٦٢ (٤٠٥): وهو كما قالا اهـ.\nقال المناوي: قال الحافظ العراقي: هذا الحديث شاهد لما ذهب إليه جمع من أن ورقة أسلم عند ابتداء الوحي اهـ. \"فيض القدير\" ٦/ ٥٢٠ (٩٧٩٤).","vol":"2","page":282},{"text":"كان من أهل النار لكان عليه لباس غير ذَلِكَ\" ثمَّ قَالَ: حديث غريب، وعثمان بن عبد الرحمن ليس عند أهل الحديث بالقوي (^١).\nوقال السهيلي: في إسناده ضعف، لأنه يدور عَلَى عثمان هذا، ولكن يقويه قوله - ﷺ -: \"رأيت القس -يعني: ورقة وعليه ثياب حرير؛ لأنه أول من آمن بي وصدقني\" (^٢) ذكره ابن إسحاق عن أبي ميسرة عمرو بن شرحبيل (^٣).\nوقال المرزباني (^٤): كان ورقة من علماء قريش وشعرائهم، وكان يدعى القس، وقال النبي - ﷺ -: \"رأيته وعليه حلة خضراء يرفل في الجنة\"، وكان يذكر الله في شعره في الجاهلية ويسبحه، فمن ذَلِكَ قوله:\n_________\n(^١) الترمذي (٢٢٨٨)، ومن طريقه رواه الحاكم ٤/ ٣٩٣، وابن الأثير في \"أسد الغابة\" ٥/ ٤٤٧ - ٤٤٨.\nقال الحاكم: صحيح الإسناد ولم يخرجاه اهـ وتعقبه الذهبي بقوله: عثمان هو الوقاصي متروك اهـ.\nوقال الألباني في \"ضعيف الجامع\" (٧٩٢): موضوع.\nورواه أحمد ٦/ ٦٥ من طريق ابن لهيعة، عن الأسود، عن عروة، عن عائشة به، قال ابن كثير في \"السيرة\" كما في \"صحيحها\" ص ٩٣: إسناده حسن.\n(^٢) \"الروض الأنف\" ١/ ٢١٧.\n(^٣) \"سيرة ابن إسحاق\" ص ١١٢ - ١١٣ (١٥٧) ورواه أيضًا البيهقي في \"الدلائل\" ٢/ ١٥٨ - ١٥٩ وقال: هذا منقطع.\n(^٤) هو العلامة المتقن الأخباري، أبو عبيد الله، محمد بن عمران بن موسى بن عبيد المرزباني البغدادي الكاتب، صاحب التصانيف، قال الأزهري: كان المرزباني يضع المحبرة وقنية النبيذ، يكتب ويشرب، وكان معتزليًّا، صنف كتابًا في أخبار المعتزلة وما كان ثقة. انظر ترجمته في: \"تاريخ بغداد\" ٣/ ١٣٥، \"وفيات الأعيان\" ٤/ ٣٥٤، \"سير أعلام النبلاء\" ١٦/ ٤٤٧ (٣٣١)، \"الوافي بالوفيات\" ٤/ ٢٣٥، \"شذرات الذهب\" ٣/ ١١١.","vol":"2","page":283},{"text":"لقد نصحت لأقوامٍ وقلت لهم … أنا النذير فلا يغرركم أحد\nلا تعبدن إلهًا غير خالقكم … فإن دعوكم فقولوا بيننا جدد\nسبحان ذي العرش سبحانًا يعود له … وقبله سبح الجودي والجمد\nمسخر كل ما تحت السماء له … لا ينبغي أن يناوي ملكه أحد\nلا شيء مما ترى تبقى بشاشته … يبقى الإله وبودى المال والولد\nلم يغن عن هرمز يومًا خزائنه … والخلد قَدْ حاولت عادٌ فما خلدوا\nولا سليمان إذ تجري الرياح له … والإنس والجن فيما بينها برد\nأين الملوك التي كانت لعزتها … من كل أوبٍ إليها وافد يفد\nحوض هنالك مورود بلا كذب … لابد من ورده يومًا كما وردوا\nنسبه أبو الفرج إلى ورقة، وفيه أجات تنسب إلى أمية بن أي الصلت، ومن قوله أيضًا فيما خبرت به خديجة عن النبي - ﷺ -:\nيا للرجال لصرف الدهر والقدر … وما لشيء قضاه الله من غِيَرِ\nحتَّى خديجة تدعوني لأخبرها … أمرًا أراه سيأتي الناس من أُخر\nفخبرتني بأمر قَدْ سمعت به … فيما مضى من قديم الدهر والعُصُر\nبأن أحمد يأتيه فيخبره … جبريل: إنك مبعوث إلى البشر\nفقلت: عَلَّ الذي ترجين ينجزه … لك الإله فرجِّي الخير وانتظري\nوأرسلته إلينا كي نسائله … عن أمره ما يرى في النوم والسهر\nفقال حين أتانا منطقًا عجبًا … يَقِفُّ منه أعالي الجلد والشعر\nإني رأيت أمين الله واجهني … في صورة أكملت من أهيب الصور\nثمَّ استمر فكان الخوف يذعرني … مما يُسلم ما حولي من الشجر\nفقلت ظني وما أدري أيصدقني … أن سوف تبعث تتلو منزل السور\nوسوف أبليك إن أعلنت دعوتهم … من الجهاد بلا مُرٍّ ولا كدر\nذكره بطوله الحاكم في \"مستدركه\"، ذكره عقيب حديث ابن عباس","vol":"2","page":284},{"text":"السالف، وقال: والغرض فيه ما حدثنيه ثمَّ ساقه بإسناده (^١).\nوقال ابن منده (^٢): اختلف في إسلامه (^٣)، وظاهر الحديث يدل عَلَى إسلامه من قوله: (يا ليتني كنت فيها جذعًا). وما بعده، وذكر ابن إسحاق أنه - ﷺ - لما أخبره قَالَ له ورقة: إنك والذي نفسي بيده لنبي هذِه الأمة، ولقد جاءك الناموس الأكبر الذي جاء موسى، وذكر الحديث، قَالَ: ثمَّ أدنى رأسه منه فقبل يافوخه (^٤).\nالثامن بعد الأربعين: قولها: (وَكَانَ امْرَأً تَنَصَّرَ فِي الجَاهِلِيَّةِ). أي: صار نصرانيًا وترك عبادة الأوثان وفارق طرائق الجاهلية، والجاهلية: ما قبل نبوة نبينا محمد - ﷺ -، سموا بذلك لما كانوا عليه من فاحش الجهالات.\nالتاسع بعد الأربعين: قولها: (وَكَانَ يَكْتُبُ الكِتَابَ العِبْرَانيَّ فَيَكْتُبُ مِنَ الإِنْجِيلِ بِالْعِبْرَانِيَّةِ) هكذا وقع هنا العبراني والعبرانية، ووقع في موضع آخر من \"صحيح مسلم\": العربي، فيكتب بالعربية من\n_________\n(^١) \"المستدرك\" ٢/ ٦٠٩ - ٦١٠.\n(^٢) هو الإمام الحافظ الجوال، محدث الإسلام، أبو عبد الله محمد ابن المحدث أبي يحقوب إسحاق ابن الحافظ أبي عبد الله محمد بن يحيى بن منده، قال الذهبي: لم أعلم أحدًا كان أوسع رحلة منه، ولا أكثر حديثًا منه مع الحفظ والثقة، فبلغنا أن عدة شيوخه ألف وسبعمائة شيخ، من مصنفاته كتاب \"الإيمان\"، و\"التوحيد\" و\"التاريخ\" وهو كتاب كبير جدًا، و\"معرفة الصحابة\".\nقال الحافظ ابن عساكر: لابن منده في كتاب \"معرفة الصحابة\" أوهام كثيرة، وقيل: إنه اختلط في آخر عمره. انظر ترجمته في: \"المنتظم\" ٧/ ٢٣٢، \"سير أعلام النبلاء\" ١٧/ ٢٨ (١٣)، \"تذكرة الحفاظ\" ٣/ ١٠٣١، \"الوافي بالوفيات\" ٢/ ١٩، \"شذرات الذهب\" ٣/ ١٤٦.\n(^٣) نقله عنه ابن الأثير في \"أسد الغابة\" ٥/ ٤٤٧ وقد تقدم.\n(^٤) \"سيرة ابن إسحاق\" ص ١٠٠ - ١٠٣ (١٤٠). واليافوخ: وسط الرأس.","vol":"2","page":285},{"text":"الإنجيل (^١)، وفي كتاب التعبير والتفسير من البخاري: يكتب الكتاب العبراني، فيكتب (بالعربية) (^٢) من الإنجيل. وكله صحيح، أي: كان يكتب من الإنجيل ما شابهها لتمكنه من معرفة دينهم وكتابتهم، وقال الداودي: يكتب من الإنجيل الذي هو بالعبرانية بهذا الكتاب العربي، فنسبه إلى العبرانية إذ بها كان يتكلم عيسى -﵇-.\nوقولها: (وَكَانَ قَدْ عَمِيَ) فيه جواز ذكر العاهة التي بالشخص ولا يكون ذَلِكَ غيبة.\nالخمسون: قولها: (يَا ابن عَمِّ) كذا وقع هنا، ووقع في مسلم: (يا عم) (^٣) والأول صحيح؛ لأنه ابن عمها كما سلف، والثاني صحيح أيضًا سمته عمها مجازًا للاحترام وهذِه عادة العرب يخاطب الصغير الكبير بيا عم احترامًا له ورفعًا لمرتبته، ولا يحصل هذا الغرض بقولها: يا ابن عم، فعلى هذا يكون تكلمت باللفظين (^٤).\nالحادي بعد الخمسين: قوله: (هذا النَّامُوسُ الذِي نَزَّلَ اللهُ عَلَى مُوسَى) كذا هو في الصحيحين، وغيرهما، وجاء في غير الصحيح: (نزل الله عَلَى عيسى) (^٥). وكلاهما صحيح. أما عيسى فلقرب زمنه،\n_________\n(^١) مسلم (١٦٠/ ٢٥٢). كتاب: الايمان، باب: بدء الوحي.\n(^٢) ساقطة من (ج).\n(^٣) مسلم (١٦٠/ ٢٥٢). كتاب الإيمان، باب: بدء الوحي.\n(^٤) قال الحافظ في \"الفتح\"١/ ٢٥؛ ووقع في مسلم: يا عم، وهو وهم، لأنه وإن كان صحيحًا لجواز إرادة التوقير لكن القصة لم تتعدد ومخرجها متحد، فلا يحمل على أنها قالت ذلك مرتين فتعين الحمل على الحقيقة أهـ.\n(^٥) رواه ابن قانع في \"معجم الصحابة\" ٣/ ١٨١ عن سعيد بن جبير عن ابن عباس عن ورقة بن نوفل: أنه سأل رسول الله - ﷺ - كيف يأتيك الوحي؟ قال: \"يأتيني في ضوء\"، قال: هذا الناموس الذي أنزل على عيسى -﵇-.","vol":"2","page":286},{"text":"وأما موسى فأبدى لَهُ السهيلي معنًى آخر وهو أن ورقة قد تنصر والنصارى لا يقولون في عيسى: إنه نبيٌّ يأتيه جبريل، وإنما يقولون: إن أقنومًا من الأقانيم الثلاثة اللاهوتية حل بناسوت المسيح عَلَى اختلافٍ بينهم في ذَلِكَ الحلول، وهو أقنوم الكلمة، والكلمة عندهم عبارة عن العلم، فلذلك كان المسيح في زعمهم يعلم الغيب ويخبر بما في الغد في زعمهم الكاذب، فلما كان هذا مذهب النصارى عدل عن ذكر عيسى إلى ذكر موسى لعلمه، ولاعتقاده أن جبريل كان ينزل عَلَى موسى، قَالَ: لكن ورقة قَدْ ثبت إيمانه بمحمد - ﷺ - ثمَّ ساق حديث الترمذي السالف (^١).\nالثاني بعد الخمسين: (النَّامُوسُ) بالنون والسين المهملة وهو\n_________\n(^١) \"الروض الأنف\" ١/ ٢٧٣، قال الحافظ في \"الفتح\" ١/ ٢٦: وقوله (على موسى) ولم يقل: (على عيسى) مع كونه نصرانيًّا؛ لأن كتاب موسى -﵇- مشتمل على أكثر الأحكام، بخلاف عيسى. وكذلك النبي - ﷺ -، أو لأن موسى بعث بالنقمة على فرعون ومن معه، بخلاف عيسى. كذلك وقعت النقمة على يد النبي - ﷺ - بفرعون هذِه الأمة وهو أبو جهل بن هشام ومن معه ببدر. أو قاله تحقيقًا للرسالة، لأن نزول جبريل على موسى متفق عليه بين أهل الكتاب، بخلاف عيسى فإن كثيرًا من اليهود ينكرون نبوته. وأما ما تمحل له السهيلي من أن ورقة كان على اعتقاد النصارى في عدم نبوة عيسى ودعواهم أنه أحد الأقانيم فهو محال لا يعرَّج عليه في حق ورقة وأشباهه ممن لم يدخل في التبديل ولم يأخذ عمن بدل. نعم في \"دلائل النبوة\" لأبي نعيم بإسناد حسن إلى هشام بن عروة عن أبيه في هذِه القصة أن خديجة أولًا أتت ابن عمها ورقة فأخبرته الخبر فقال: لئن كنت صدقتني إنه ليأتيه ناموس عيسى الذي لا يعلمه بنو إسرائيل أبناءهم. فعلى هذا فكان ورقة يقول تارة ناموس عيسى وتارة ناموس موسى، فعند إخباره خديجة له بالقصة قال لها: ناموس عيسى بحسب ما هو فيه من النصرانية، وعند إخبار النبي - ﷺ - له قال له: ناموس موسى للمناسبة التي قدمناها، وكل صحيح. والله ﷻ أعلم أهـ.","vol":"2","page":287},{"text":"صاحب السر كما ذكره البخاري في أحاديث الأنبياء (^١)، قَالَ صاحب \"المحكم\" و\"المجمل\" وأبو عبيد (^٢) في \"غريبه\": ناموس الرجل: صاحب سره (^٣)، وقال ابن سيده: الناموس: السر (^٤). وقال صاحب \"الغريبين\" (^٥): هو صاحب سر الملك.\nوقيل: إن الناموس والجاسوس بمعنى واحد حكاه القزاز في \"جامعه\" وصاحب \"الواعى\"، وقال الخشني في \"شرح السيرة\": أصل الناموس: صاحب سر الرجل في خيره وشره، وقال ابن الأنباري في \"زاهره\": الجاسوس: الباحث عن أمور الناس وهو بمعنى تحسس سواء.\nوقَالَ بعض أهل اللغة: التجسس بالجيم البحث عن عورات الناس، وبالحاء المهملة الاستماع لحديث القوم، وقيل: هما سواء، قَالَ\n_________\n(^١) سيأتي برقم (٣٣٩٢) باب: ﴿وَاذْكُرْ فِي الكِتَاب مُوسَى ..﴾.\n(^٢) هو الإمام الحافظ المجتهد ذو الفنون، أبو عبيد، القاسم بن سلام بن عبد الله، كان أبوه سلام مملوكًا روميًّا لرجل هروي، من مصنفاته: \"الأموال\" و\"الغريب\" و\"فضائل القرآن\" و\"الناسخ والمنسوخ\" توفي سنة أربعة وعشرين ومائتين.\nانظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٣٥٥، \"التاريخ الكبير\" ٧/ ١٧٢ \"وفيات الأعيان\" ٤/ ٦٠، \"سير أعلام النبلاء\" ١٠/ ٤٩٠ (١٦٤)، \"شذرات الذهب\"٢/ ٥٤.\n(^٣) \"مجمل اللغة\" ٤/ ٨٨٦، مادة: (نمس)، \"غريب الحديث\" ١/ ٣١٥.\n(^٤) \"المحكم\" ٨/ ٣٥٢.\n(^٥) هو العلامة أبو عبيد، أحمد بن محمد بن محمد بن عبد الرحمن الهروي، الشافعي، اللغوي، المؤدب، أخذ علم اللسان عن الأزهري وغيره ويقال له الفاشاني، صاحب كتاب \"الغريبين\".\nقال ابن خلكان: سار كتابه في الآفاق، وهو من الكتب النافعة توفي مشة (٤٠١ هـ).\nانظر ترجمته في: \"وفيات الأعيان\" ١/ ٩٠، ٩٦، \"الوافي بالوفيات\" ٨/ ١١٤، ١١٥، \"سير أعلام النبلاء\" ١٧/ ١٤٦ - ١٤٧، \"شذرات الذهب\" ٣/ ١٦١.","vol":"2","page":288},{"text":"ابن ظفر (^١)، في \"شرح المقامات\": صاحب سر الخير: ناموس،\nوصاحب سر الشر: جاسوس، وقد سوى بينهما رؤبة وهو الصحيح.\nونقل النووي في \"شرحه\" عن أهل اللغة والغريب الفرق بينهما وأن الناموس في اللغة صاحب سر الخير، والجاسوس صاحب سر الشر، قَالَ: ويقال: نمست السر -بفتح النون والميم- أنمسه -بكسر الميم- نمسًا أي (كتمته) (^٢)، ونمست الرجل ونامسته أي: ساررته، واتفقوا على أن جبريل يسمى الناموس وعلى أنه المراد في هذا الحديث، قَالَ الهروي: سُمِّي بذلك لأن الله تعالى خصه بالغيب والوحي الذي لا يطلع عليه غيره (^٣).\nقَالَ ابن الأعرابي فيما حكاه القاضي: لم يأت في الكلام فاعول لام الكلمة فيه سين إلا الناموس: صاحب سر الخير، والجاسوس للشر، والجاروس: الكثير الأكل، والفاعوس: الحية، والبابوس: الصبي الرضيع، والداموس: القبر، والقاموس: وسط البحر، والقابوس: الجميل الوجه، والعاطوس: دابة يتشاءم بها، والفانوس: النمام، والجاموس: ضرب من البقر، وقيل: أعجمي تكلمت به العرب،\n_________\n(^١) هو العلامة البارع، حجة الدين، أبو عبد الله محمد بن أبي محمد بن محمد بن ظفر الصقلي، صاحب كتاب \"خير البشر\"، وكتاب \"سلوان المطاع في عدوان الأتباع\" وكتاب \"شرح المقامات\"، وكان قصيرًا لطيف الشكل، وكان فقيرًا أخذ بنته زوجُها، فباعها في بعض البلاد، مات سنة خمس وستين وخمسمائة بحماة.\nانظر ترجمته في: \"وفيات الأعيان\" ٤/ ٣٩٥، \"سير أعلام النبلاء\" ٢٠/ ٥٢٢ (٣٣٦)، \"الوافي بالوفيات\" ١/ ١٤١.\n(^٢) في الأصول: كتمه. والمثبت من \"شرح مسلم\" للنووي.\n(^٣) \"مسلم بشرح النووي\" ٢/ ٢٠٣.","vol":"2","page":289},{"text":"وقيل: الحاسوس بالحاء غير المعجمة (من تجسس بالجيم) (^١)، وفي \"صحيح مسلم\": إن كلماتك بلغن ناعوس البحر (^٢).\nالثالث بعد الخمسين: قوله: (يَا لَيْتَنِي فِيهَا جَذَعًا)، الضمير فيها يعود إلى أيام النبوة ومدتها، قَالَ ابن مالك (^٣): وأكثر الناس تظن أن يا التي تليها [ليت] (^٤) حرف نداء. والمنادى (حُذف فتقديره) (^٥) يا محمد، ليتني كنت فيها حيًّا، وهذا الرأي عندي ضعيف؛ لأن القائل: يا ليتني قَدْ يكون وحده ولا يكون معه منادى ثابت ولا محذوف (^٦)، ولأنه لم يقع ملفوظًا به حتَّى يؤنس بالتقدير.\nالرابع بعد الخمسين: قوله: (جَذَعًا). يعني: شابًّا قويًّا حتَّى أبالغ في نصرتك ويكون لي كفاية تامة لذلك، والجذع في الأصل للدواب، وهو هنا استعارة، قَالَ ابن سيده: قيل: الجذع الداخل في السنة الثانية، ومن الإبل: فوق الحِقّ، وقيل: الجذع من الإبل لأربع\n_________\n(^١) كذا بالأصل والذي في \"الإكمال\" وقيل: الحاسوس بالحاء غير معجمة من تحسس وهو بمضي الجاسوس.\n(^٢) \"إكمال المعلم\" ١/ ٤٨٧ - ٤٨٨ والحديث في مسلم (٨٦٨) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة.\n(^٣) هو العلامة الأوحد جمال الدين، محمد بن عبد الله بن عبد الله بن مالك، أبو عبد الله الطائي، الجياني، الشافعي، النحوي، أخذ العربية عن غير واحد، وصرف همته إلى إتقان لسان العرب حتى بلغ فيه الغاية، وحاز قصب السبق، وأربى على المتقدمين، وكان إمامًا في القراءات وعللها، وأما النحو والتصريف فكان فيه بحرًا لا يجارى، وحبرًا لا يبارى، توفي ﵀ في ثاني عشر شعبان، وقد نيَّف على السبعين انظر ترجمته في: \"تاريخ الإسلام\" ٥٠/ ١٠٨ (٨٣)، \"الوافي بالوفيات\" ٣/ ٣٥٩، \"شذرات الذهب\" ٥/ ٢٩٥.\n(^٤) زيادة يقتضيها السياق، من \"شواهد التوضيح\".\n(^٥) في (ج): حرف تقديره.\n(^٦) \"شواهد التوضيح\" لابن مالك ص ٤.","vol":"2","page":290},{"text":"سنين، ومن الخيل لسنتين، ومن الغنم لسنة والجمع جُذعان وجِذعان وجِذاع (^١).\nقَالَ الأزهري (^٢) في \"تهذيبه\": والدهر يسمى جذعًا؛ لأنه جديد الدهر (^٣). وقيل معناه: يا ليتني أدرك أمرك، فأكون أول من يقوم بنصرك، كالجذع الذي هو أول الأسنان، قَالَ صاحب \"المطالع\": والقول الأول أبين.\nالخامس بعد الخمسين: قوله: (جَذَعًا). هكذا الرواية المشهورة هنا، وفي \"صحيح مسلم\" بالنصب (^٤)، ووقع للأصيلي، هنا ولابن ماهان (^٥) في \"صحيح مسلم\": (جذع)، بالرفع، فعلى الرفع لا إشكال، وفي النصب اختلفوا في وجهه على ثلاثة أوجه:\n_________\n(^١) \"المحكم\" ١/ ١٨٥.\n(^٢) هو العلامة، أبو منصور، محمد بن أحمد بن الأزهر بن طلحة الأزهري الهروي اللغوي الشافعي، كان رأسًا في اللغة والفقه، ثقة ثبتا دينا، من كتبه \"تهذيب اللغة\" المشهور، و\"التفسير\" و\"علل القراءات\" و\"الروح\"، توفي في ربيع الآخر سنة سبعين وثلاثمائة، عن ثمان وثمانين سنة. انظر ترجمته في: \"وفيات الأعيان\" ٤/ ٣٣٤، \"سير أعلام النبلاء\" ١٦/ ٣١٥ (٢٢٢)، \"الوافي بالوفيات\" ٢/ ٤٥، \"شذرات الذهب\" ٣/ ٧٢.\n(^٣) \"تهذيب اللغة\" ١/ ٥٦٧، مادة: (جذع).\n(^٤) مسلم (١٦٠/ ٢٥٢). كتاب: الإيمان، باب: بدء الوحي.\n(^٥) هو الإمام المحدث، أبو العلاء، عبد الوهاب بن عيسى بن عبد الرحمن بن عيسى بن ماهان الفارسي، ثم البغدادي، حدث بمصر بـ \"صحيح مسلم\" عن أبي بكر أحمد بن محمد بن يحيى الأشقر الشافعي، عن أحمد بن علي القلانسي، عن مسلم سوى ثلاثة أجزاء من آخره، فرواها عن الجلودي. وثقه الدارقطني، توفي سنة سبع وثمانين وثلاثمائة.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٦/ ٥٣٥ (٣٩٢)، \"تاريخ الإسلام\" ٢٧/ ١٦٠، \"شذرات الذهب\" ٣/ ١٢٨.","vol":"2","page":291},{"text":"أحدها: نصبه عَلَى أنه خبر (كان) المقدرة، تقديره: ليتني أكون جذعًا، قاله الخطابي (^١) والمازري وابن الجوزي في \"مشكله\"، وهي تجيء عَلَى مذهب الكوفيين كما قالوا في قوله تعالى: ﴿انْتَهُوا خَيْرًا لَكُمْ﴾ [النساء: ١٧١]، أي: يكن الانتهاء خيرًا لكم، ومذهب البصريين أن ﴿خَيْرًا﴾ في الآية منصوب بفعل مضمر يدل عليه ﴿انْتَهَوْا﴾ تقديره: انتهوا وافعلوا خيرًا لكم. وقال الفراء: انتهوا انتهاءً خيرًا لكم. وضعف هذا الوجه بأنَّ كان الناصبة لا تضمر إلا إِذَا كان في الكلام لفظ ظاهر يقتضيها كقولهم: إن خيرًا فخير.\nثانيها: أنه منصوب عَلَى الحال وخبر ليت قوله: فيها، والتقدير: ليتني كائن فيها. أي: مدة الحياة في هذا الحال شبيبة وصحة وقوة لنصرتك، إذ (قَدْ كان) (^٢) أسن وعمي عند هذا القول، ورجح هذا القاضي عياض، وقال: إنه الظاهر (^٣)، وقال النووي: إنه الصحيح الذي اختاره المحققون (^٤).\nثالثها: أن تكون ليت عملت عمل تمنيت فنصبت اسمين كما قَالَ الكوفيون وأنشدوا:\nيا لَيْتَ أَيامَ الصِّبا رَواجِعَا\nالسادس بعد الخمسين: قوله: (إِذْ يُخْرِجُكَ قَوْمُكَ). استعمل فيه إذ في المستقبل كإذا وهو استعمال صحيح كما نبه عليه ابن مالك، وقال: غفل عنه أكثر النحويين، ومنه قوله تعالى: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ﴾ [مريم: ٣٩]، وقوله: ﴿وَأَنْذِرْهُمْ يَوْمَ الْآزِفَةِ إِذِ الْقُلُوبُ﴾ [غافر: ١٨]\n_________\n(^١) \"أعلام الحديث\" ١/ ١٣٠ - ١٣١.\n(^٢) في (ج): كان قد.\n(^٣) \"إكمال المعلم\" ١/ ٤٨٩.\n(^٤) \"مسلم بشرح النووي\" ٢/ ٢٠٣ - ٢٠٤.","vol":"2","page":292},{"text":"وقوله: ﴿فَسَوْفَ يَعْلَمُونَ (٧٠) إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ (٧١)﴾ [غافر: ٧٠ - ٧١] قَالَ: وقد استعمل كل منهما في موضع يعني: إذ وإذا، ومن الثاني قوله تعالى: ﴿إِذَا ضَرَبُوا فِي الْأَرْضِ﴾ [آل عمران: ١٥٦]، ﴿وَإِذَا رَأَوْا تِجَارَةً﴾ [الجمعة: ١١]، و﴿إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ﴾ (^١) [التوبة: ٩٢].\nالسابع بعد الخمسين: قوله - ﷺ -: (\"أَوَمُخْرِجِيَّ هُمْ؟ \") هو بفتح الواو وتشديد الياء آخره وهو جمع مخرج، ويجوز تخفيف الياء عَلَى وجه، والصحيح التشديد، وبه جاءت الرواية، ويجوز في الياء المشددة الفتح والكسر وهو نحو قوله تعالى: ﴿بِمُصْرِخِيَّ﴾ [إبراهيم: ٢٢]، وقرئ بهما في السبعة (^٢) فالياء الأولى ياء الجمع، والثانية ضمير المتكلم وفتحت للتخفيف لئلا تجتمع الكسرة وياءان بعد كسرتين، وقال ابن مالك: الأصل فيه: أومخرجوني هم (^٣)، سقطت نون الجمع بالإضافة، واجتمعت ياء وواو وسبقت إحداهما بالسكون، فأبدلت الواو ياء وأدغمت، ثمَّ أبدلت الضمة التي كانت قبل الواو كسرة تكميلًا للتخفيف، وفتحت الياء في \"مُخْرِجِيَّ\" للتخفيف (^٤). لئلا تجتمع الأمثال الكثيرة وياءان بعد كسرتين، وقال السهيلي: لابد من تشديد الياء في: \"مُخْرِجِيَّ\" لأنه جمع (^٥).\n_________\n(^١) \"شواهد التوضيح\" لابن مالك ص ٩ - ١٠.\n(^٢) بكسر الياء الثانية قرأ حمزة وبفتحها قرأ الباقون، وروى إسحاق الأزرق عن حمزة: (بمصرخيَّ) بفتح الياء الثانية. انظر \"الحجة للقراء السبعة\" ٥/ ٢٨.\n(^٣) الذي في \"شواهد التوضيح\" ص ١٣: أومخرجوي هم؟ ولم يذكر شيئًا عن سقوط نون الجمع، والله أعلم.\n(^٤) \"شواهد التوضيح\" ص ١٣.\n(^٥) \"الروض الأنف\"١/ ٢٧٤.","vol":"2","page":293},{"text":"ثمَّ ها هنا أمران:\nأحدهما: وهو الثامن بعد الخمسين: الأصل تقديم حرف العطف عَلَى الهمزة كغيرها من أدوات الاستفهام، كما نبه عليه ابن مالك نحو: ﴿وَكَيْفَ تَكْفُرُونَ﴾ [آل عمران: ١٠١]، ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ)﴾ [النساء: ٨٨]، ﴿فَأَيُّ الْفَرِيقَيْنِ﴾ [الأنعام: ٨١]، ﴿فَأَنَّى تُؤْفَكُونَ﴾ [الأنعام: ٩٥]، فالأصل أن يجاء بالهمزة بعد العاطف كهذا المثل، وهي معطوفة عَلَى ما قبلها من الجمل ومثله: فأتطمعون لأن همزة الاستفهام جزء من جملة الاستفهام فيقال: (وأمخرجي) (^١) والعاطف لا يتقدم عليه جزء مما عطف، لكن خصت الهمزة بتقدمها عَلَى حرف العطف؛ تنبيهًا عَلَى أنها أصل أدوات الاستفهام؛ لأن الاستفهام لَهُ صدر الكلام، فقال تعالى: ﴿أَفَتَطْمَعُونَ﴾ [البقرة: ٧٥]، ﴿أَوَكُلَّمَا عَاهَدُوا﴾ [البقرة: ١٠٠]، ﴿أَثُمَّ إِذَا مَا وَقَعَ﴾ [يونس: ٥١].\nوقال الزمخشري (^٢): بين الهمزة وحرف العطف جملة محذوفة ومعطوف عليها بالعاطف ما بعده تقديره: أكفروا بالآيات البينات، وكلما عاهدوا؟ وكذلك يقدر بقية المثل ما يحسن فيها، وفيه من التكلف ومخالفة الأصول ما لا يخفى كما نبه عليه ابن مالك (^٣).\n_________\n(^١) في الأصل: وأومخرجي، والمثبت هو المناسب للسياق.\n(^٢) هو العلامة، كبير المعتزلة، أبو القاسم محمود بن عمر بن محمد الزمخشري الخوارزمي النحوي، صاحب \"الكشاف\" و\"المفصل\" كان رأسًا في البلاغة والعربية والمعاني والبيان، وله نظم جيد، وكان داعية إلى الاعتزال -الله يسامحه- توفي سنة ثمان وثلاثين وخمس مائة. انظر ترجمته في: \"المنتظم\" ١٠/ ١١٢، \"وفيات الأعيان\" ٥/ ١٦٨، \"سير أعلام النبلاء\" ٢٠/ ١٥١ (٩١)، \"شذرات الذهب\" ٤/ ١١٨.\n(^٣) \"شواهد التوضيح\" ص ١٠ - ١٢.","vol":"2","page":294},{"text":"الثاني: وهو التاسع بعد الخمسين: (\"مُخْرِجِيَّ\") خبر مقدم و\"هم\" مبتدأ ولا يجوز العكس كما نبه عليه ابن مالك؛ لأن \"مُخْرِجِيَّ\" نكرة فإن إضافته غير محضة، وهو اسم فاعل بمعنى الاستقبال فيؤدي إلى الإخبار بالمعرفة عن النكرة من غير مصحح (^١). ويجوز أن يكون \"هم\" فاعلًا سد مسد الخبر، و\"مُخْرِجِيّ\" مبتدأ عَلَى لغة: أكلوني البراغيث. ولو روي \"مُخْرِجِيَّ\" بسكون الياء أو فتحها مخففة عَلَى أنه مفرد. وقد سلف جوازه؛ لصحَّ جعله مبتدَأ ومَا بعدهَ فاعلًا سد مسد الخبر كما تقول: أومخرجي بنو فلان؟ لاعتماده عَلَى حرف الاستفهام كقوله - ﷺ -: \"أحيٌّ والداك؟ \" (^٢) والمنفصل من الضمائر يجري مجرى الظاهر، ومنه قول الشاعر:\nأمنجز أنتم وعدًا وثِقْتُ به … أم اقْتَفَيْتُم جميعًا نهج عُرْقُوب (^٣)\nوجزم السهيلي بأنه خبر مبتدأ مقدم، قَالَ: ولو كان المبتدأ اسمًا ظاهرًا لجاز تخفيف الياء ويكون الاسم الظاهر فاعلًا لا مبتدأ (^٤).\nالستون: إنما قَالً: \"أو مُخْرِجِيَّ هم؟ \")؛ لأنها حرم الله، وجوار بيته وبلدة أبيه إسماعيل، فلذلك تحركت نفسه، فأتى بهمزة الاستفهام على وجه الإنكار والتفجع لذلك والتألم، وقد ذكر ابن إسحاق في \"السيرة\" عن ورقة أنه قَالَ بعد قوله: ولقد جاءك الناموس الأكبر الذي جاء\n_________\n(^١) \"شواهد التوضيح\" ص ١٣.\n(^٢) سيأتي برقم (٣٠٠٤) كتاب: الجهاد والسير، باب: الجهاد بإذن الأبوين، ورواه مسلم (٢٥٤٩) كتاب: البر والصلة، باب: بر الوالدين. من حديث عبد الله بن عمرو.\n(^٣) \"شواهد التوضيح\" ص ١٣ - ١٤.\n(^٤) \"الروض الأنف\" ١/ ٢٧٤.","vol":"2","page":295},{"text":"موسى: وليكذبنه وليؤذينه وليخرجنه (^١). لما قال: ليكذبنه وليؤذينه، ولم يقل شيئًا فلما قَالَ (الثالثة) (^٢) قَالَ ذَلِكَ، فاستبعد - ﷺ - إخراجه من غير سبب فإنه لم يكن منه فيما مضى ولا فيما يأتي سبب يقتضي ذَلِكَ، بل كان منه أنواع المحاسن والكرامات المقتضية لإكرامه وإنزاله ما هو لائق بمحله -أنفسنا لَهُ الفداء- لكن العادة أن كلما أتي للنفوس بغير ما تحب وتألف وإن كان ممن تحب وتعتقد تعافه وتطرده، وقد قَالَ تعالى حكاية عنهم: ﴿فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللهِ يَجْحَدُونَ﴾ [الأنعام: ٣٣].\nالحادي بعد الستين: قوله: (نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمِثْلِ مَا جِئْتَ بِهِ إِلَّا عُودِيَ) يعني: أن أهل الحق لا يخلو من أهل باطل يعادونه، وذكره في التفسير بلفظ: أوذي (^٣)، من الأذى، وقوله: (وإن يدركني يومك) أي: وقت (إخراجك) (^٤) أو وقت انتشار نبوتك (أنصرك نصرًا مؤزرًا) هو بضم الميم ثمَّ بهمزة مفتوحة ثمَّ زاي مفتوحة، أي: قويًّا بالغًا من الأزر وهو: القوة والعون، ومنه قوله تعالى: ﴿فَآزَرَهُ﴾ [الفتح: ٢٩]، أي: قوَّاه، وفي \"المحكم\": آزره ووازره: أعانه عَلَى الأمر، الأخير عَلَى البدل وهو شاذ (^٥). وقال ابن قتيبة: مما يقوله العوام بالواو وهو بالهمز آزرته عَلَى الأمر، أي: أعنته فأما وازرته فبمعنى: صرت له وزيرًا (^٦).\n_________\n(^١) \"سيرة ابن إسحاق\" ص ١٠٠ - ١٠٣ (١٤٠).\n(^٢) في (ج): الثانية.\n(^٣) سيأتي برقم (٤٩٥٣). كتاب: التفسير، سورة العلق، باب: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾.\n(^٤) في (ج): إخراجه.\n(^٥) \"المحكم\" ٩/ ٦٥.\n(^٦) \"أدب الكاتب\" ص (٢٨٤).","vol":"2","page":296},{"text":"الثاني بعد الستين: وقع في \"السيرة\": إن أدرك ذَلِكَ اليوم أنصرك نصرًا مؤزرًا (^١)، وما في البخاري هو القياس؛ لأن ورقة سابق بالوجود، والسابق هو الذي يدركه من يأتي بعده كما جاء \"أشقى الناس من أدركته الساعة وهو حي\" (^٢) نبه عَلَى ذَلِكَ السهيلي قَالَ: ولرواية ابن إسحاق وجه؛ لأن المعنى: إن أر ذَلِكَ اليوم فسمى رؤيته إدراكًا، وفي التنزيل: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ [الأنعام: ١٠٣] أي: لا تراه عَلَى أحد القولين (^٣).\nالثالث بعد الستين: قولها: (ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ وَفَتَرَ الوَحْيُ) أما ينشب فبياء مفتوحة ثمَّ نون ساكنة ثمَّ شين معجمة مفتوحة ثمَّ موحدة، ومعناه: لم يلبث، كأن المعنى فجئه الموت قبل أن ينشب في فعل شيء، وهذِه اللفظة عند العرب عبارة عن السرعة والعجلة. وفتر معناه: احتبس بعد متابعته وتواليه في النزول، قَالَ ابن سيده: فتر الشيء يفتُر ويفتِر فتورًا وفتارًا: سكن بعد حدة ولان بعد شدة و(فتر) (^٤) هو، والفتر الضعف (^٥)، ولعل الحكمة في إبطائه ذهاب ما حصل لَهُ من الروع والتشوف إلى عوده كما سيأتي، ففي \"السيرة\" أن ورقة كان يمر ببلال وهو يعذب لما أسلم وقال: لئن\n_________\n(^١) \"سيرة ابن اسحاق\" ص ١٠٠ - ١٠٣ (١٤٠) بلفظ: لأنصرك نصرًا يعلمه الله.\n(^٢) رواه القضاعي في \"مسند الشهاب\" ١/ ٢٠٧ (٢١٣) من حديث عبد الله بن جراد مرفوعًا، بلفظ: \"الشقي كل الشقي من أدركته الساعة حيًّا لم يمت\".\nقال الألباني في \"الضعيفة\" (٣٧٦٠): حديث موضوع.\n(^٣) \"الروض الأنف\" ١/ ٢٧٣ - ٢٧٤.\n(^٤) كذا بالأصل، وفي \"المحكم\".\n(^٥) \"المحكم\" ج ١٠/ ١٧٠.","vol":"2","page":297},{"text":"قتلتموه لأتّخِذَنّه حنانا (^١)، وفي هذا مخالفة (لقولها) (^٢): (فلم ينشب ورقة أن توفي)، فتأمله.\nالرابع بعد الستين: لم يذكر هنا مقدار الفترة، وقد جاء في حديث مسند كما أفاده السهيلي أنها كانت سنتين ونصفًا، وبهذا يجمع بين قول أنس أنه أقام بمكة عشرًا (^٣) وقول ابن عباس أنه أقام ثلاث عشرة سنة (^٤)، وكان قَدْ ابتدئ بالرؤيا الصالحة ستة أشهر فمن عد مدة الفترة وأضاف إليها الأشهر الستة كان كما قَالَ ابن عباس، ومن عدها من حين حمي الوحي وتتابع كما في حديث جابر (^٥) كانت عشر سنين، ووجه ثان: وهو أن الشعبي قَالَ: وُكِّلَ إسرافيل بنبوة محمد - ﷺ - ثلاث سنين ثمَّ جاءه جبريل بالقرآن، وقد أسلفنا ذَلِكَ ورواه أبو عمر في \"استيعابه\" (^٦) وإذا صح فهو أيضًا وجه (من) (^٧) الجمع بينهما (^٨).\nالخامس بعد الستين: زاد البخاري في هذا الحديث عند ذكره لَهُ في\n_________\n(^١) \"سيرة ابن إسحاق\" ص ١٧ (٢٣٤).\n(^٢) في (ج): لقولنا.\n(^٣) سيأتي برقم (٣٥٤٧) كتاب: المناقب، باب: صفة النبي - ﷺ -، ورواه مسلم (٢٣٤٧) كتاب: الفضائل، باب: صفة النبي - ﷺ -، ومبعثه، وسِنِّهِ.\n(^٤) سيأتي برقم (٣٨٥١) كتاب: مناقب الأنصار، باب: مبعث النبي - ﷺ -، ورواه مسلم (٢٣٥١) كتاب: الفضائل، باب: كم أقام النبي - ﷺ - بمكة والمدينة.\n(^٥) الحديث الأتي (٤) كتاب: بدء الوحي، باب: كيف كان بدء الوحي إلى رسول الله - ﷺ -، ورواه مسلم (١٦١) كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ -.\n(^٦) \"الاستيعاب\" ١/ ١٤٠.\nورواه أيضًا: الطبري في \"تاريخه\" ١/ ٥٧٣ - ٥٧٤، وقال القرطبي في \"تفسيره\" ١٠/ ١٧٧: إسناده صحيح.\n(^٧) في (ج): مع.\n(^٨) \"الروض الأنف\" ١/ ٢٨١.","vol":"2","page":298},{"text":"التعبير عن معمر قَالَ: وفتر الوحي فترة حتَّى حزن النبي - ﷺ - فيما بلغنا [حزنا] (^١) غدا منه مرارًا كي يتردى من رؤوس الجبال، فكلما أوفى بذروة جبل لكي يلقي منه نفسه يتراءى لَهُ جبريل -﵇- فقال: يا محمد إنك رسول الله حقًّا، فيسكن لذلك جأشه وتقر عينه حتَّى يرجع، فإذا طالت عليه فترة الوحي غدا لمثل ذَلِكَ فإذا أوفى بذروة جبل يتراءى لَهُ جبريل فقال لَهُ مثل ذَلِكَ (^٢). وهذا من بلاغات معمر، ولم يسنده ولا ذكر راويه ولا أنه - ﷺ - قاله، ولا يعرف هذا إلا من النبي - ﷺ - مع أنه قَدْ يحمل عَلَى أنه كان في أول الأمر قبل رؤية جبريل كما جاء مبينًا عن ابن إسحاق عن بعضهم (^٣)، أو أنه فعل ذَلِكَ لما أحرجه تكذيب قومه كما قَالَ تعالى: ﴿فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ﴾ [الكهف: ٦]، أو خاف أن الفترة لأمر أو سبب فخشي أن تكون عقوبة من ربه ففعل ذَلِكَ بنفسه، ولم يرد بعد شرع بالنهي عن ذَلِكَ فيُعترض به، ونحو هذا فرار يونس حين تكذيب قومه، نبه عَلَى ذَلِكَ القاضي عياض (^٤).\nالسادس بعد الستين: فيه جواز تزكية الرجل بما فيه من الخير للأوصاف السالفة التي ذكرتها خديجة، وليس بمعارض لحديث: \"احثوا في وجوه المداحين التراب\" (^٥) فإن ذَلِكَ إذا مدح بباطل وبما ليس في الممدوح.\n_________\n(^١) زيادة يقتضيها السياق من البخاري.\n(^٢) سيأتي برقم (٦٩٨٢). كتاب: التعبير، باب: أول ما بدى به رسول الله - ﷺ - من الوحي الرؤيا الصالحة.\n(^٣) \"سيرة ابن إسحاق\" ص ١٠١.\n(^٤) \"الشفا تعريف حقوق المصطفى\" للقاضي عياض ٢/ ١٠٤ - ١٠٥.\n(^٥) رواه مسلم (٣٠٠٢) كتاب: الزهد والرقائق، باب: المؤمن أمره كله خير. من حديث المقداد.","vol":"2","page":299},{"text":"تتمات:\nأحدها: في جبريل تسع لغات جمعها ابن الأنباري قرى ببعضها، أفصحها: جبرئيل، وبها قرأ أهل الكوفة واسمه بالعربية عبد الله، واسم ميكائيل (عبيد) (^١) الله كذا رواه عبد بن حميد في \"تفسيره\" عن عكرمة (^٢)، وقال السهيلي: هو سرياني ومعناه: عبد الرحمن أو عبد العزيز كذا جاء عن ابن عباس مرفوعًا وموقوفًا والموقوف أصح، وأكثر الناس عَلَى أنه آخر الاسم منه هو الله تعالى وهو إيل، وذهبت طائفة إلى أن الإضافة في هذِه الأسماء مقلوبة. وإيل هو العبد وأوله اسم من أسمائه تعالى، والجبر عند العجم هو (إصلاح) (^٣) ما وَهَى فوافق معناه من جهة العربية فإن في الوحي إصلاح ما فسد وجبر ما وهَى من الدين، ولم يكن هذا الاسم معروفًا بمكة ولا بأرض العرب؛ ولهذا (أنه) (^٤) - ﷺ - لما ذكره لخديجة انطلقت لتسأل من عنده علم من الكتاب كعَدّاس ونسطور الراهب فقالا: قدوس قدوس ومن أين هذا الاسم (بهذِه) (^٥) البلاد (^٦).\nثانيها: ذكر ابن إسحاق في \"السيرة\" رؤيته لجبريل ﵉ عند قوله: \"اقرأ\" وهو صاف قدميه (^٧)، وفي حديث جابر أنه رآه عَلَى\n_________\n(^١) في (ج): عبد.\n(^٢) أورد السيوطي في \"الدر المنثور\" ١/ ١٧٦ نحوه عن ابن عباس وعزاه لابن أبي حاتم والبيهقي في \"الشعب\" والخطيب في \"المتفق والمفترق\".\n(^٣) في (ج): الصلاح.\n(^٤) كذا بالأصل، ولعل الصواب: فإنه.\n(^٥) في الأصل هذا، والمثبت هو الصواب.\n(^٦) \"الروض الأنف\" ١/ ٢٧٢ - ٢٧٣.\n(^٧) \"سيرة ابن إسحاق\" ص ١٠٢ (١٤٠).","vol":"2","page":300},{"text":"رفرف بين السماء والأرض، وفي رواية: واقفًا بينهما، وفي رواية: على عرش بين السماء والأرض (^١) وفي رواية لمسلم: فإذا هو عَلَى العرش في الهواء (^٢). وفي حديث البخاري الذي ذكره في آخر \"الجامع\" أنه حين فتر الوحي كان يأتي شواهق الجبال -أي: عاليها- يهم بأن يلقي نفسه منها فكان جبريل يتراءى لَهُ بين السماء والأرض فيقول له: يا محمد أنت رسول الله (^٣).\nثالثها: نقلنا عن \"السيرة\" فيما مضى أن ورقة قَالَ: ليكذبنه وليؤذينه، وينبغي أن يعلم أنه لا ينطق بهذِه الهاء إلا ساكنة؛ لأنها هاء السكت وليست بهاء إضمار كما نبه عليه السهيلي (^٤)، وقال الخشني (^٥): كذا الرواية وقد كان يحتمل أن يكون ضمير انتصب بالفعل.\nرابعها: في \"السيرة\" من حديث عمرو بن شرحبيل أن الصديق دخل عَلَى خديجة وليس رسول الله، ثمَّ ذكرت خديجة لَهُ ما رآه فقالت: يا عتيق، اذهب مع محمد إلى ورقة. فلما دخل - ﷺ - أخذ أبو بكر بيده فقال: انطلق بنا إلى ورقة. فقال: \"ومش أخبرك؟ \"، فقال: خديجة،\n_________\n(^١) رواه مسلم (١٦١/ ٢٥٨). كتاب: الإيمان، باب: بدء الوحي.\n(^٢) مسلم (١٦١/ ٢٥٧). كتاب: الإيمان، باب: بدء الوحي.\n(^٣) سيأتي برقم (٦٩٨٢) كتاب: التعبير، باب: أول ما بدئ به رسول الله - ﷺ - من الوحي الرؤيا الصالحة.\n(^٤) \"الروض الأنف\" ١/ ٢٧٣.\n(^٥) هو الإمام الحافظ المتقن اللغوي العلامة، أبو الحسن، محمد بن عبد السلام بن ثعلبة الخشني الأندلسي القرطبي، صاحب التصانيف، أريد على قضاء الجماعة فامتنع، وتصدر لنشر الحديث، وكان أحد الثقات الأعلام، توفي الخشني سنة ست وثمانين ومائتين، وكان من أبناء الثمانين ﵀ انظر ترجمته في: \"سير أعلام النبلاء\" ١٣/ ٤٥٩ (٢٢٧١)، \"تذكرة الحفاظ\" ٢/ ٦٤٩.","vol":"2","page":301},{"text":"فانطلقا إليه فقصا عليه، فقال: \"إِذَا خلوت وحدي سمعت نداء خلفي: يا محمد يا محمد، فأنطلق هاربًا في الأرض\"، فقال له: لا تفعل إِذَا أتاك فاثبت حتَّى تسمع ما يقول ثمَّ ائتني فأخبرني، فلما خلا ناداه: يا محمد، قل: ﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ١ - ٢] حتَّى بلغ ﴿وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧] قل: لا إله إلا الله، فأتى ورقة فذكر ذَلِكَ له، فقال لَهُ ورقة: أبشر ثمَّ أبشر فأنا أشهد أنك الذي بشر به ابن مريم، إنك عَلَى مثل ناموس موسى وإنك نبي مرسل وإنك ستؤمر بالجهاد بعد يومك هذا ولئن أدركني ذَلِكَ لأجاهدن معك، فلما توفي ورقة قَالَ - ﷺ -: \"لقد رأيتُ القسَّ في الجَنَّةِ عليه ثياب الحرير، لأنه آمَنَ بي وصدَّقني\"، يعني: ورقة (^١).\nوروينا في \"سير سليمان بن طرخان التيمي\" أنها ركبت إلى بحيرا بالشام فسألته عن جبريل فقال لها: قدوس يا سيدة قريش، أنَّى لك بهذا الاسم؟ فقالت: بعلي وابن عمي أخبرني أنه يأتيه، فقال: ما علم به إلا نبي فإنه السفير بين الله وبين أنبيائه، وإن الشيطان لا يجترئ أن يتمثل به ولا أن يتسمى باسمه.\nوفي \"الأوائل\" لأبي هلال من حديث سويد بن سعيد: حَدَّثَنَا الوليد بن محمد، عن الزهري، عن عروة، عن عائشة أن خديجة خرجت إلى الراهب وورقة وعداس فقال ورقة: أخشى أن يكون أحد شبه بجبريل فرجعت وقد نزل: ﴿ن وَالْقَلَمِ وَمَا يَسْطُرُونَ (١)﴾ [القلم: ١] فلما قرأ - ﷺ - هذا على ورقة قَالَ: أشهد أن هذا كلام الله. فيجمع بين هذِه الأخبار بأن خديجة ﵂ ذهبت به مرة، وأرسلته مع\n_________\n(^١) \"سيرة ابن إسحاق\" ص ١١٢ - ١١٣ (١٥٧).","vol":"2","page":302},{"text":"الصديق أخرى وسافرت إلى بحيرا أو غيره مرة أخرى، وهذا لشدة اعتنائها بسيد المرسلين صلوات الله وسلامه (عليه) (^١).\nخامسها: روى ابن إسحاق في \"السيرة\" من حديث عبد الله بن حسن بن حسن، عن أمه فاطمة بنت الحسين أن خديجة أدخلته بين ثوبيها لتختبر الملك بذلك لنفسها لا لَهُ - ﷺ -، وقيل: إن ورقة أمرها أن تختبر الأمر بذلك (^٢).\nسادسها: قوله فيما مضى: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ [العلق: ١]، قَالَ أبو عبيدة المعنى: اقرأ اسم ربك والباء زائدة، قَالَ المفسرون يعني: اذكر اسمه مفتتحًا به قراءتك، وإنما قَالَ: ﴿الَّذِي خَلَقَ﴾ [العلق: ١]؛ لأن الكفار كانوا يعلمون أنه الخالق دون أصنامهم، والإنسان ها هنا: ابن آدم، والعلق: جمع علقة وهي دم عبيط جامد، وقيل: إنما سميت علقة لرطوبتها وتعلقها بما تمر به، ولما كان الإنسان في معنى الجماعة ذكر العلق جمعًا، وقوله: ﴿اقْرَأْ﴾ [العلق: ٣]، تكرير للتاكيد ثمَّ استأنف فقال: ﴿وَرَبُّكَ الْأَكْرَمُ﴾ وهو الذي لا يوازيه كريم ﴿الَّذِي عَلَّمَ بِالْقَلَمِ (٤)﴾ يعنى الكتابة، ﴿عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ هو: الخط والصنائع.\n_________\n(^١) في (ف): عليهما.\n(^٢) \"سيرة ابن إسحاق\" ص ١١٤.","vol":"2","page":303},{"text":"<span data-type='title' id=toc-199>٤ - باب</span>\n٤ - قَالَ ابن شِهَابٍ وَأَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرحمن ان جَابِرَ بْنَ عَبْدِ اللهِ الأنصَارِيَّ قَالَ- وَهُوَ يحدث عَنْ فَتْرَةِ الوَحْيِ فَقَالَ- فِي حَدِيثِهِ: \"بَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي فَإِذَا المَلَكُ الذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ على كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَرُعِبْتُ مِنْهُ، فَرَجَعْتُ فَقُلْتُ زَمِّلُونِي. فَأَنْزَلَ اللهُ تَعَالَى: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢)﴾ إِلَى قَوْلهِ: ﴿وَالرُّجْزَ فَاهْجُرْ (٥)﴾ فَحَمِيَ الوَحْيُ وَتَتَابَعَ. تَابَعَهُ عَبْدُ اللهِ بْنُ يُوسُفَ وَأبو صَالِحِ. وَتَابَعَهُ هِلَالُ بْنُ رَدَّادٍ عَنِ الزُّهْرِيِّ. وَقَالَ يُونُسُ وَمَعْمَر: بَوَادِرُة. [٣٢٣٨، ٤٩٢٢، ٢٩٢٣، ٤٩٢٤، ٤٩٢٥، ٤٩٢٦، ٤٩٥٤، ٦٢١٤ - مسلم ١٦١ - فتح ١/ ٢٧]\nالحديث الرابع:\nقَالَ البخاري ﵀:\nقَالَ ابن شِهَابٍ وَأَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ الأَنْصَارِيَّ قَالَ -وَهُوَ يُحَدِّثُ عَنْ فَتْرَةِ الوَحْيِ فَقَالَ- فِي حَدِيثِهِ: \"بَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي فَإِذَا المَلَكُ الذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَرُعِبْتُ مِنْهُ، فَرَجَعْتُ فَقُلْت: زَمِّلُو نِي. فَأَنْزَلَ اللهُ تَعَالَى: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣) وَثِيَابَكَ فَطَهِّرْ (٤) وَالرُّجْزَ فَاهْجُرْ (٥)﴾ فَحَمِيَ الوَحْيُ وَتتابَعَ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث اتفقا عليه، أخرجه البخاري هنا وفي الأدب (^١)، وفي التفسير أتم من هذا، وأوله عن يحيى بن أبي كثير قَالَ: سألت\n_________\n(^١) سيأتي برقم (٦٢١٤) باب: رفع البصر إلى السماء.","vol":"2","page":304},{"text":"أبا سلمة بن عبد الرحمن عن أول ما نزل من القرآن قَالَ: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ [المدثر: ١] قُلْتُ: يقولون: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ فقال أبو سلمة: سألت جابر بن عبد الله عن ذَلِكَ قُلْتُ لَهُ مثل الذي قُلْتَ. فقال جابر: لا أحدثك إلا ما حَدَّثَنَا رسول الله - ﷺ -، قَالَ: \"جاورت بحراء شهرًا فلما قضيت جواري\" ثمَّ ذكر نحوه (^١). وقال في التفسير: حَدَّثَنَا يحيى بن بكير، ثنا الليث، عن عقيل، عن ابن شهاب ح، و(ثنا) (^٢) عبد الله بن محمد، ثنا عبد الرزاق، أنا معمر، عن الزهري أخبرني فذكره (^٣)، وأخرجه مسلم بالفاظ (^٤).\nثانيها: في التعريف برجاله:\nأما جابر بن عبد الله فهو أبو عبد الله ويقال: أبو محمد ويقال: أبو عبد الرحمن جابر بن عبد الله بن عمرو بن حرام -بالحاء المهملة والراء- (^٥) بن عمرو بن شاردة بن تزيد -بالتاء المثناة فوق- بن جُشَم -بضم الجيم وفتح الشين المعجمة- بن الخزرج الأنصاري السلمي -بفتح السين واللام وحكي في لغة كسرها- المدني أحد الستة المكثرين.\nرُوي لَهُ عن النبي - ﷺ - ألف حديث وخمسمائة حديث وأربعون حديثًا، أخرجا لَهُ مائتي حديث وعشرة أحاديث، اتفقا منها عَلَى ثمانية وخمسين، وانفرد البخاري بستة وعشرين، ومسلم بمائة وستة وعشرين، وهو من فضلاء الصحابة وكبارهم. روى عنه بنوه محمد\n_________\n(^١) سيأتي برقم (٤٩٢٢). كتاب التفسير، سورة المدثر، باب (١).\n(^٢) في (ج): حدثني.\n(^٣) سيأتي برقم (٤٩٢٥) باب: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾.\n(^٤) مسلم (١٦١) كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ -.\n(^٥) في (ف): ابن حزام -بالحاء المهملة والزاي، وما أثبتناه من (ج)، وهو الصواب.","vol":"2","page":305},{"text":"وعقيل وعبد الرحمن وغيرهم. شهد العقبة مع أبيه -يعني: الثانية- مع السبعين وكان أبوه أحد النقباء الاثني عشر، وكان جابر أصغرهم يومئذ.\nوقال عن نفسه: غزوت مع النبي - ﷺ - تسع عشرة غزوة لم أشهد بدرًا ولا أحدًا، منعني أبي. أخرجه مسلم (^١)، واستغفر لَهُ النبي - ﷺ - ليلة البعير خمسًا وعشرين مرة (^٢)، أمه نُسَيْبة بنت عقبة بن عدي.\nمات بعد أن عمي سنة ثمان أو ثلاث أو أربع أو تسع وسبعين وقيل: سنة ثلاث وستين وكان عمره أربعًا وتسعين سنة، وصلى عليه أبان بن عثمان والي المدينة.\nوكان أبيض الرأس واللحية يصفرهما بالورس. وكان يحفي شاربه ويؤم قومه وهو أعمى، وهو آخر الصحابة موتًا بالمدينة، وقال أبو نعيم: إنما هو آخر العقبيين موتًا بالمدينة (^٣)، وقال يعقوب بن\n_________\n(^١) مسلم (١٨١٣) كتاب: الجهاد والسير، باب: عدد غزوات النبي - ﷺ -.\n(^٢) حديث رواه الترمذي (٣٨٥٢)، والطيالسي ٣/ ٢٩٧ - ٢٩٨ (١٨٤٠)، والنسائي في \"الكبرى\" ٥/ ٦٩ (٨٢٤٨)، وابن حبان ١٦/ ٩١ (٧١٤٢)، والحاكم ٣/ ٥٦٥، وابن الأثير في \"أسد الغابة\" ١/ ٣٠٨ من طريق حماد بن سلمة عن أبي الزبير عن جابر به.\nقال الترمذي: حديث حسن غريب، وقال الحاكم: صحيح الإسناد ولم يخرجاه، وقال الألباني في \"المشكاة\" (٦٢٣٨): على شرط مسلم، وفيه عنعنة أبي الزبير اهـ. قلت: فلعله لهذِه العلة أشار إلى ضعفه في \"ضعيف الترمذي\".\nورواه أيضًا الطبراني في \"الأوسط\" ٦/ ٩٢ (٥٨٩٤)، \"الصغير\" ٢/ ٨٧ - ٨٨ (٨٣٢) من طريق جابر الجعفي عن أبي الزبير عن جابر به.\nقلت: جابر ضعيف، قال الحافظ في \"التقريب\" (٨٧٨): ضعيف رافضي.\n(^٣) \"معرفة الصحابة\" لأبي نعيم ٢/ ٥٢٩، انظر ترجمته في: \"معجم الصحابة\" للبغوي ١/ ٤٣٨، و\"معجم الصحابة\" لابن قانع ١/ ١٣٦ (١٤٠)، \"الاستيعاب\" ١/ ٢٩٢ - ٢٩٣ (٢٩٠)، \"أسد الغابة\" ٣/ ٣٠٧ - ٣٠٨ (٦٤٧)، \"الإصابة\" ١/ ٢١٣ (١٠٢٦).","vol":"2","page":306},{"text":"سفيان الفسوي (^١): آخرهم موتًا بالمدينة جابر بن عبد الله بن رئاب بن النعمان بن سناد (^٢)، لا جابر هذا.\nفائدة:\nجابر بن عبد الله في الصحابة ثلاثة: هذان، وجابر بن عبد الله الراسبي، نزيل البصرة (^٣)، وأما جابر في الصحابة فأربعة وعشرون نفرًا.\nفائدة ثانية:\nجابر بن عبد الله في غير الصحابة خمسة:\nأحدهم: سلمي يروي عن أبيه، عن كعب الأحبار.\nثانيهم: محاربي عنه الأوزاعى.\nثالثهم: غطفاني روى عن عبد الله بن الحسن العلوي.\nرابعهم: مصري، عنه يونس بن عبد الأعلى.\n_________\n(^١) هو الإمام الحافظ الحجة الرحال، محدث إقليم فارس، أبو يوسف، يعقوب بن سفيان بن جوان الفارسي، من أهل مدينة فسا، لهُ تاريخ كبير جم الفوائد، و\"مشيخته\" في مجلد، قال النسائي: لا بأس به، توفي في سنة سبع وسبعين ومائتين، مات قبل أبي حاتم الرازي بشهر.\nانظر ترجمته في: \"الجرح والتعديل\" ٩/ ٢٠٨، \"تهذيب الكمال\" ٣٢/ ٣٢٤ (٧٠٨٨)، \"سير أعلام النبلاء\" ١٣/ ١٨٠ (١٠٦)، \"شذرات الذهب\" ٢/ ١٧١.\n(^٢) جابر بن عبد الله بن رئاب بن النعمان بن سنان بن عبيد بن عدي بن غنم بن كعب بن\nسلمة الأنصاري السلمي. شهد بدرًا وأحدًا والخندق وسائر المشاهد.\nانظر ترجمته في: \"معجم الصحابة\" للبغوي ١/ ٤٤٩، و\"معجم الصحابة\" لابن قانع ١٢/ ١٣٩ (١٤٤)، و\"الاستيعاب\" ١/ ٢٩٢ (٢٨٩)، و\"أسد الغابة\" ١/ ٣٠٦ - ٣٠٧ (٦٤٦).\n(^٣) انظر ترجمته في: \"الاستيعاب\" ١/ ٢٩٣ (٢٩١)، \"أسد الغابة\" ١/ ٣٠٦ (٦٤٥)، \"الإصابة\" ١/ ٢١٤ (١٠٢٨).","vol":"2","page":307},{"text":"خامسهم: يروي عن الحسن البصري وكان كذابًا.\nفائدة ثالثة:\nجابر يشتبه بجاثر -بالمثلثة بدل الموحدة-، وبخاتر -بخاء معجمة ثمَّ ألف ثمَّ مثناة فوق ثمَّ راء- فالأول: القبيلة التي بعث الله منها صالحًا وهم ثمود بن جاثر بن إرم بن سام بن نوح وأخوه جَديس بن جاثر، والثاني: سابر خاتر مغن لَهُ أخبار وحكايات مشهورة.\nوأما أبو سلمة فهو عبد الله أو إسماعيل -أو اسمه كنيته أقوال- بن عبد الرحمن بن عوف بن عبد عوف بن عبد بن الحارث بن زهرة بن كلاب بن مرة بن كعب بن لؤي القرشي الزهري المدني التابعي الإمام الجليل المتفق عَلَى إمامته وجلالته وثقته، وهو أحد الفقهاء السبعة عَلَى أحد الأقوال كما سلف في ترجمة عروة، سمع جمعًا من الصحابة والتابعين، وعنه خلائق من التابعين منهم الشعبي فمن بعدهم، قَالَ ابن سعد: كان ثقة فقيهًا كثير الحديث (^١).\nوقال الزهري فيما حكاه ابن أبي خيثمة: كان (أبو سلمة) (^٢) يماري ابن عباس فحُرم من ذَلِكَ علمًا كثيرًا (^٣).\nوقال محمد بن عبد الله بن أبي يعقوب: قدم علينا أبو سلمة وكان صبيحًا كأن وجهه دينار هرقلي (^٤)، أمه تُماضر -بضم التاء المثناة فوق وكسر المعجمة- بنت الأصبغ الكلبية من أهل دومة الجندل، وهي أول كلبية نكحها قرشي وهي التي طلقها عبد الرحمن بن عوف في\n_________\n(^١) \"الطبقات الكبرى\" ٥/ ١٥٧.\n(^٢) في (ف): الزهري، وما أثبتناه من (ج)، وهو الصواب.\n(^٣) \"التاريخ الكبير\" لابن أبي خيثمة ٢/ ١٣٨.\n(^٤) رواه ابن سعد في \"طبقاته\" ٥/ ١٥٦.","vol":"2","page":308},{"text":"مرضه فورثها عثمان، وخالفه ابن الزبير.\nوروى ابن سعد بإسناده أنه - ﷺ - بعث عبد الرحمن بن عوف إلى كلب وقال له: \"إن استجابوا لك فتزوج ابنة ملكهم أو سيدهم\" فلما قدم عبد الرحمن دعاهم إلى الإسلام فاستجابوا وأقام من أقام عَلَى إعطاء الجزية، فتزوج عبد الرحمن تماضر بنت الإصبغ بن عمرو ملكهم (^١)، ولم تلد لعبد الرحمن غير أبي سلمة. مات بالمدينه سنة أربع وتسعين عن اثنتين وتسعين في خلافة الوليد، قَالَ ابن سعد: وهذا أثبت من قول من قَالَ: إنه توفي سنة أربع ومائة (^٢). وأما الزهري فسلف في الحديث قبله.\nفائدة:\nهذا الإسناد كله مدنيون، وفيه أيضًا رواية تابعي عن تابعي.\nالوجه الثالث: الأنصاري سلف في الحديث الأول بيان نسبة الأنصار وسبب تسميتهم.\nالرابع: في ألفاظه ومعانيه وفوائده:\nالأول: فترة الوحي احتباسه بعد متابعته وتواليه في النزول كما سلف في آخر الحديث قبله.\nالثاني: قوله: (\"بَيْنَا أَنَا أَمْشِي\") قَالَ الجوهري: (بينا) فَعْلَى، أشبعت الفتحة فصارت ألفا ويزاد عليها (ما) فيقال: بينما والمعنى\n_________\n(^١) \"الطبقات الكبرى\" ٨/ ٢٩٨.\n(^٢) انظر ترجمه أبي سلمة في: \"الطبقات الكبرى\" ٥/ ١٥٧، \"التاريخ الكبير\" ٥/ ١٣٠ (٣٨٥)، \"الجرح والتعديل\" ٥/ ٩٣ (٤٢٩)، \"تهذيب الكمال\" ٣٣/ ٣٧٠ (٧٤٠٩).","vol":"2","page":309},{"text":"واحد تقول: بينا نحن نرقبه أتانا، وكان الأصمعي يخفض بعد بينا إِذَا صلح في موضعه بين، وغيره يرفع ما بعد بينا وبينما عَلَى الابتداء (^١).\nالثالث: قوله: (\"فَرُعِبْتُ مِنْهُ\") هو بضم الراء وكسر العين ويجوز فتح الراء وضم العين قَالَ القاضي عياض (^٢): قيده الأصيلي بهذا وغيره بالأول عَلَى ما لم يسم فاعله وهما صحيحان، حكاهما الجوهري (^٣).\nقالَ يعقوب: رَعُبَ، ورُعِبَ. واقتصر النووي في القطعة التي لَهُ على هذا الكتاب، عَلَى الأول وقال بعضهم: الرواية بضم العين واللغة بفتحها حكاه السفاقسي (^٤)، والرعب: الخوف، تقول: رعبته فهو مرعوب إِذَا أفزعته، ولا يقال: أرعبته، تقول: رَعَبَ الرجل على وزن فعل كضرب بمعنى خوفه، هذا إِذَا عديته فإن ضممت العين قُلْتَ: رَعُبْتُ منه وإن بنيته لما لم يسم فاعله ضممت الراء فقلت: رُعِبْتُ منه، وفي البخاري في التفسير (^٥) ومسلم هنا: \"فجُئِثْتُ منه\" بالجيم ثمَّ همزة مكسورة بعدها مثلثة (^٦)، قَالَ القاضي: كذا هو للكافة في الصحيحين، ولبعضهم بجيم ثمَّ مثلثتين قَالَ: ومعناها فرعبت\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٨٤ - ٢٠٨٥، مادة (بين).\n(^٢) \"مشارق الأنوار\" للقاضي عياض ١/ ٢٩٤.\n(^٣) \"الصحاح\"١/ ١٣٦.\n(^٤) هو العدل المعمر المسند الفقيه شرف الدين أبو بكر محمد بن الحسن بن عبد السلام بن عتيق بن محمد التميمي السفاقسي، المالكي، ابن أخت الحافظ علي بن المفضل المقدسي، يقال: إنه ناب في القضاء بالثغر وقتًا، توفي سنة أربع وخمسين وستمائة. انظر ترجمته في: \"سير أعلام النبلاء\" ٢٣/ ٢٩٥ (٢٠٢)، \"الوافى بالوفيات\" ٢/ ٣٥٢ (٨١٦)، \"شذرات الذهب\" ٥/ ٢٦٦.\n(^٥) سيأتي برقم (٤٩٢٥). كتاب: التفسير، سورة المدثر، باب: وثيابك فطهر.\n(^٦) مسلم (١٦١/ ٢٥٥). كتاب: الإيمان، باب: بدء الوحي.","vol":"2","page":310},{"text":"منه (^١)، وفي بعض الروايات: (\"حتَى هويت إلى الأرض\") أي: سقطت، أخرجها مسلم (^٢)، وفي بعضها \"فأخذتني رجفة\" (^٣) وهي كثرة الاضطراب، والمعنى في كلها متقارب.\nالرابع: قوله: (\"فَقُلْتُ زَمِّلونِي زَمِّلونِي\") كذا هو في أكثر الأصول.\nوفي بعضها: \"زَمِّلُونِي\" مرة، وللبخاري في التفسير (^٤)، ولمسلم أيضًا: \"دثروني\" (^٥) وهو كما سيأتي إن شاء الله تعالى.\nالخامس: قوله (\"فَأَنْزَلَ اللهُ -﷿- ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ \") وهذا مما اغتر به جماعة فزعموا أن أول ما نزل من القرآن ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ وقد سلف بيان ذَلِكَ في الحديث قبله، وأنه أيضًا مما أنزل من القرآن أول.\nقَالَ أبو حاتم ابن حبان في \"صحيحه\": ليس بين الخبرين تضاد إذ الله أنزل: ﴿اقْرَأْ﴾ [العلق:١] وهو في الغار بحراء، فلما رجع إلى بيته دثرته خديجة وصبت عليه الماء البارد، فأنزل عليه في بيتها: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ (^٦).\nوكذا قَالَ أبو العباس القرطبي: إن حديث جابر أولى من حديث عائشة؛ إذ حديثها بحراء وحديثه بعد أن رجع إلى خديجة فدثروه (^٧).\nوالمدثر والمزمل والمتلفف والمشتمل بمعنى، وسماه تعالى بذلك\n_________\n(^١) \"إكمال المعلم\" ١/ ٤٩٠ - ٤٩١.\n(^٢) مسلم (١٦١/ ٢٥٦). كتاب: الإيمان، باب: بدء الوحي.\n(^٣) مسلم (١٦١/ ٢٥٧). كتاب: الإيمان، باب: بدء الوحي.\n(^٤) سيأتي برقم (٤٩٢٢، ٤٩٢٤).\n(^٥) مسلم (١٦١/ ٢٥٧). كتاب: الإيمان، باب: بدء الوحي.\n(^٦) \"صحيح ابن حبان\" ١/ ٢٢١.\n(^٧) \"المفهم\" ١/ ٣٧٦ - ٣٧٧.","vol":"2","page":311},{"text":"إيناسًا وتلطفا، ثمَّ الجمهور عَلَى أن معناه: المدثر بثيابه. وحكى الماوردي عن عكرمة أن معناه: المدثر بالنبوة وأعبائها (^١).\nومعنى: ﴿قُمْ فَأَنْذِرْ (٢)﴾: حذر العذاب من لم يؤمن، وفيه دلالة على أنه أمر بالإنذار عقب نزول الوحي؛ للإتيان بفاء التعقيب، وإنما أمر بالإنذار دون البشارة وهو - ﷺ - قد أرسل بشيرًا ونذيرًا؛ لأن البشارة إنما تكون لمن دخل في الإسلام ولم يكن إذ ذاك من دخل فيه، ﴿وَرَبَّكَ فَكَبِّرْ (٣)﴾ [المدثر: ٣]، أي: عَظّمه ونَزّهه عما لا يليق به.\n﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤]، إما من النجاسة -عَلَى مذهب الفقهاء- وإما تقصيرها، وقيل المراد بالثياب: النفس أي: طهرها من كل نقص أي: اجتنب النقائص.\n﴿وَالرُّجْزَ﴾ بكسر الراء في قراءة الأكثرين، وقرأ حفص عن عاصم بضمها (^٢)، وهي: الأوثان في قول الأكثر، وفي مسلم التصريح به (^٣)، وفي التفسير عن أبي سلمة التصريح به (^٤)، وقيل: الشرك وقيل: الذنب وقيل: الظلم، وأصل الرجز في اللغة: العذاب، وسمي عبادة الأوثان وغيرها من أنواع الكفر رجزًا؛ لأنه سبب العذاب.\nالسادس: قوله: (فَحَمِيَ الوَحْيُ وَتَتَابَعَ) هما بمعنى فأكد أحدهما بالآخر، وحَمِي -بفتح الحاء وكسر الميم- معناه: كثر نزوله وازداد من قولهم: حميت النار والشمس أي: كثرت حرارتها، ومنه قولهم: حمي الوطيس. والوطيس: التنور، استعير للحرب، وإنما عبرت\n_________\n(^١) \"تفسير الماوردي\" ٦/ ١٣٥. وروى الطبري نحوه مسندًا ١٢/ ٢٩٧ (٣/ ٣٥٣).\n(^٢) انظر: \"الحجة للقراء السبعة\" ٦/ ٣٣٨.\n(^٣) مسلم ١٦١/ ٢٥٥. كتاب: الإيمان، باب: بدء الوحي.\n(^٤) سيأتي (٤٩٢٦). كتاب التفسير، سورة المدثر، باب: قوله: والرجز فاهجر.","vol":"2","page":312},{"text":"بقولها: فحمي تتميمًا منها للتمثيل الذي مثلت به أولًا، وهو كونها جعلت الرؤيا كمثل فلق الصبح؛ فإن الضوء لا يشتد إلا مع قوة الحر وألحقت ذَلِكَ بقولها: وتتابع، لئلا يقع التمثيل بالشمس من كل الجهات؛ لأن الشمس يلحقها الأفول والكسوف ونحوهما وشمس الشريعة باقية عَلَى حالها لا يلحقها نقص.\nالسابع: قوله: (\"فَإِذَا المَلَكُ الذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ عَلَى كُرْسِيٍّ\") الكرسي معروف، وضَمُّ كافِهِ أفصح، والأشهر من كسرها، وجمعه: كراسي بتشديد الياء وتخفيفها لغتان، وكذا كل ما كان من هذا النحو مفرده مشددًا جاز في جمعه التشديد والتخفيف كسرية وعارية ونظائرهما، كما نبه عليه ابن السكيت (^١) في \"إصلاحه\"، ورواية العرش التي أسلفناها في أواخر الحديث الذي قبله يفسرها الكرسي المذكور.\nوقال أهل اللغة: العرش: السرير، وقال الماوردي في \"تفسيره\": أصل الكرسي: العلم، ومنه قيل للصحيفة يكون فيها علم: كراسة (^٢).\nوقيل في قوله: ﴿وَسِعَ كُرْسِيُّهُ﴾ [البقرة: ٢٥٥]، أي: علمه (^٣)، من\n_________\n(^١) هو شيخ العربية، أبو يوسف، يعقوب بن إسحاق بن السكيت البغدادي النحوي المؤدب، له كتاب \"إصلاح المنطق\" ديِّن خَيِّرٍ، حجة في العربية، وله من التصانيف نحو من عشرين كتابًا. انظر ترجمته في: \"تاريخ بغداد\" ١٤/ ٢٧٣، \"وفيات الأعيان\" ٦/ ٣٩٥، \"سير أعلام النبلاء\" ١٢/ ١٦ (٢)، \"شذرات الذهب\" ٢/ ١٠٦.\n(^٢) \"تفسير الماوردي\" ١/ ٣٢٥.\n(^٣) رواه ابن جرير في \"تفسيره\" ٣/ ١١ (٥٧٨٨)، وابن أبي حاتم في \"تفسيره\" ٢/ ٤٩٠ - ٤٩١ (٢٥٩٩)، والبيهقي في \"الأسماء والصفات\" ١/ ٣٠٨ - ٣٠٩ (٢٣٣)، من طريق جعفر بن أبي المغيرة، عن سعيد بن جبير، عن ابن عباس: =","vol":"2","page":313},{"text":"قولهم: كرس الرجل إِذَا ازدحم علمه على قلبه، وقرأ طاوس كرسيه بالكسر (^١).\nالثامن: قوله: (\"جَالِسٌ\") كذا الرواية في البخاري، وفي مسلم \"جالسًا\" (^٢)، قَالَ النووي: كذا هو في الأصول وهو منصوب على الحال (^٣).\nالتاسع: قَالَ القاضي: في هذا الحديث تحقيق العلم بتصور الملائكة على صور مختلفة وإقدار الله لهم عَلَى التركيب في أي شكل شاءوا من صور بني آدم وغيرهم، وأن لهم صورًا في أصل خلقهم مخصوصة بهم، كل منهم عَلَى ما خلق عليه (^٤). وقد جاء في مسلم عن ابن مسعود في قوله تعالى: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ [النجم: ١٣] قَالَ: رأى جبريل في صورته له ستمائة جناح (^٥). وذكره البخاري في\n_________\n= ﴿وَسِعَ كُرْسِيُّهُ﴾ [البقرة: ٢٥٥] قال: كرسيه علمه، قلت: وزاد السيوطي في \"الدر المنثور\" ١/ ٥٨٠ عزوه إلى عبد بن حميد وابن المنذر.\n(^١) وهي إحدى روايات يعقوب ﴿وَسِعَ كُرْسِيُّهُ﴾. انظر \"مختصر في شعراء القرآن\" لابن خالويه ص ٢٢.\n(^٢) مسلم (١٦١/ ٢٥٥). كتاب: الإيمان، باب: بدء الوحي.\n(^٣) \"مسلم بشرح النووي\" ٢/ ٢٠٩.\n(^٤) \"إكمال المعلم\" ١/ ٤٩٣.\n(^٥) مسلم (١٧٤) كتاب: الإيمان، باب: في ذكر سدرة المنتهى. لكن بدون ذكر هذِه الآية، بل ذكر مسلم قول ابن مسعود ثلاث مرات في كل مرة آية غير التي ذكر وهذِه الآيات هي: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ [النجم: ٩]، ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ [النجم: ١١]، ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ [النجم: ١٨]، أما ماذكره المصنف من أنها ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ [النجم: ١٣] فقد جاءت عند أحمد: ١/ ٤١٢، ٤٦٠، ٦/ ٢٤١، والبزار في \"مسنده\" ٥/ ٢٠٧ (١٨٠٩)، وأبي يعلى فى \"مسنده\" ٩/ ٢٤٣ - ٢٤٤ (٥٣٦٠)، والشاشى فى \"مسنده\" ٢/ ١٢٥ (٦٦٢)، والطبراني في \"الكبير\" ٩/ ٢١٧ (٩٠٥٥) وروى مسلم (١٧٥) من حديث أبي هريرة في قوله تعالى: ولقد رآه نزلة أخرى. قال رأى جبريل.","vol":"2","page":314},{"text":"بدء الخلق أيضًا (^١)، قَالَ العلماء: رآه على هذِه الصورة مرتين، قَالَ تعالى: ﴿رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَى وَثُلَاثَ وَرُبَاعَ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ [فاطر: ١] قَاَل اهل التفسير: أى فى خلق الملائكه فى الأجنحة كجبريل ونحوه من الملائكة، وكذا جاء في إلبخاري في بدء الخلق، عن ابن مسعود أيضًا في قوله تعالى: ﴿قَابَ قَوْسَيْنِ أَوْ أَدْنَى﴾ [النجم: ٩] قال: رأى جبريل له ستمائة جناح (^٢). وفي حديث عائشة: رأى جبريل سادًّا ما بين الأفق (^٣).\nالعاشر: فيه إظهار لقدرة الله تعالى؛ إذ جعل الهواء للملائكة يتصرفون فيه كيف شاءوا، كما جعل الأرض لبني آدم يتصرفون فيها كيف شاءوا، فهو ممسكهما بقدرته وأراه ذلك بقوته له؛ حتَّى يرجع إلى عين اليقين (^٤).\nقَالَ البخاري -﵀-: تَابَعَهُ عَبْدُ اللهِ بْنُ يُوسُفَ وَأَبُو صَالِحٍ.\nوَتَابَعَهُ هِلَال بْنُ رَدَّادٍ عَنِ الزُّهْرِيِّ. وَقَالَ يُونُسُ وَمَعْمَرٌ: بَوَادِرُهُ.\nالكلام عليه من وجوه:\nالأول:\nالضمير في: (تابعه) أولًا، يعود عَلَى يحيى بن بكير شيخ البخارى،\n_________\n(^١) سيأتي برقم (٣٢٣٢) باب: إذا قال أحدكم: آمين.\n(^٢) سيأتي برقم (٣٢٣٢). باب: إذا قال أحدكم: آمين.\n(^٣) سيأتي برقم (٣٢٣٤) كتاب: بدء الخلق، باب: إذا قال أحدكم: آمين، ورواه مسلم (١٧٧) كتاب: الإيمان، باب: معنى قول الله -﷿-: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وهل رأى النبي - ﷺ - ربه ليله الإسراء؟\n(^٤) بهامش (ف): بلغ إبراهيم بن محمد الحلبي قراءة على المصنف بالمدرسة الشافعية وسمعه الحاضري وابن المصنف نور الدين والعاملي وابن رمح والبرموي […]، علاء الدين الحموي والفخر الرَّازي ومحب الدين ومحمد الميدومي وآخرون.","vol":"2","page":315},{"text":"ومعناه: أن عبد الله وأبا صالح تابعا يحيى بن بكير. فرواه عن الليث ثلاثة يحيى وعبد الله وأبو صالح، والضمير في قوله: (وتابعه) ثانيًا يعود على عقيل أي: تابع هلال عقيلًا، رواه عن الزهري أيضًا، وهو متابعتان (في مرتين) (^١)، والمتابعة الأولى أقوى كما أسلفناه في الفصول أول هذا الشرج.\nوطريقتك في معرفة المتابعة الأولى: أن تنظر طبقة المتابع -بكسر الباء- فتجعله متابعًا لمن هو في طبقته؛ بحيث يكون صالحًا لذلك، ولهذا لم يُسم البخاري هنا المتابع عليه بخلاف الثانية فإنه سماه.\nالثاني:\nقوله: (وَقَالَ يُونسُ وَمَعْمَرٌ: بَوَادِرُةُ.) مراده: أن أصحاب الزهري اختلفوا في هذِه اللفظة، فروى عقيل، عن الزهري في الحديث: يرجف فؤاده. كما سلف (^٢)، وتابعه عَلَى هذِه اللفظة هلال بن رداد (^٣)، وخالفه يونس ومعمر فرويا عن الزهري: ترجف بوادره (^٤).\nالثالث: في التعريف بأحوال هؤلاء الرواة:\nوقد سلف التعريف بالزهري في الحديث الثالث، وبعبد الله بن يوسف في الحديث الثاني.\n_________\n(^١) سقط من (ج).\n(^٢) الحديث السالف (٣)، وسيأتي أيضًا برقم (٣٣٩٢) كتاب: أحاديث الأنبياء، باب ٢: ﴿وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا﴾. وكذا رواه مسلم ١٦٠/ ٢٥٤.\n(^٣) روى هذِه المتابعة الحافظ في \"تغليق التعليق\" ٢/ ١٥ بسنده من طريق الذهلي، وقال في \"الفتح\" ١/ ٢٨: حديث هلال بن رداد في \"الزهريات\" للذهلي.\n(^٤) رواية يونس ستأتي برقم (٤٩٥٣) كتاب: التفسير، ورواها مسلم (١٦٠/ ٢٥٣).","vol":"2","page":316},{"text":"وأما أبو صالح فاسمه عبد الغفار بن داود بن مهران بن زياد بن داود بن ربيعة بن سليمان بن عمير البكري الحراني، ولد بإفريقية سنة أربعين ومائة، وخرج به أبوه وهو طفل إلى البصرة، وكانت أمه من أهلها، فنشأ بها وتفقه وسمع الحديث من حماد بن سلمة، ثم رجع إلى مصر مع أبيه فسمع من الليث بن سعد وابن لهيعة وغيرهما، وسمع بالشام إسماعيل بن عياش، و(بالجزيرة) (^١) موسى بن أعين، واستوطن مصر وحدث بها فروى عنه جماعة من أهلها ومن الغرباء، وكان يكره أن يقال له: الحراني، وإنما قيل له: الحراني؛ لأن أخويه عبد الله وعبد الرحمن ولدا بها ولم يزالا بها، وحران مدينة بالجزيرة من ديار بكر، سميت بحران بن آزر أخي إبراهيم -﵇- (^٢). روى عنه يحيى بن معين والبخاري. وروى أبو داود عن رجل عنه وخرج له النسائي، وابن ماجه أيضًا. مات بمصر سنة أربع وعشرين ومائتين (^٣).\nفائدة:\nأبو صالح في الرواة في مجموع الكتب الستة بزيادة أربعة عشر، هذا وأبو صالح الأشعري الشامي، وأبو صالح الأشعري أيضا ويقال: الأنصاري، وأبو صالح الجهني المصري -كاتب الليث بن سعد- اسمه عبد الله بن صالح -وأبو صالح الحارثي، وأبو صالح الحنفي اسمه عبد الرحمن بن قيس، ويقال: إنه ماهان، وأبو صالح الخوزي لا نعرف اسمه، وأبو صالح السمان ذكوان، وأبو صالح الغفاري\n_________\n(^١) في (ج): بالحيرة.\n(^٢) انظر: \"معجم ما استعجم\" ٢/ ٤٣٥، \"معجم البلدان\" ٢/ ٢٣٥ - ٢٣٦.\n(^٣) انظر: ترجمته في \"التاريخ الكبير\" ٦/ ١٢١ (١٩٠٤)، \"الجرح والتعديل\" ٦/ ٥٤ (٢٨٩)، \"الثقات\" ٨/ ٤٢١، \"تهذيب الكمال\" ١٨/ ٢٢٥ - ٢٢٨ (٣٤٨٦).","vol":"2","page":317},{"text":"سعيد بن عبد الرحمن، وأبو صالح المكي محمد بن زنبور، روى عن عيسى بن يونس، وأبو صالح مولى طلحة بن عبيد الله القرشي التيمي، وأبو صالح مولى عثمان بن عفان، وأبو صالح مولى ضباعة اسمه مينا، وأبو صالح مولى أم هانى اسمه باذان، وكلهم تابعيون خلا ابن زنبور وكاتب الليث، وبعضهم عدَّ الأخير صحابيًّا وله حديث رواه الحسن بن سفيان (^١) في \"مسنده\"، وليس في الصحابة على تقديرها من يكتني بهذِه الكنية غيره، واحترزت بقولي: في الكتب الستة بزيادة عن أبي صالح الواقع في غيرها فإنهم جماعات فوق العشرة وقد بين ذَلِكَ الرامهرمزي في \"فاصله\" (^٢).\nوأما هلال بن رداد (^٣) فبراء في أوله وبدالين الأولى مشددة، وهو طائي حمصي الكناني الكاتب، أخرج له البخاري هنا متابعة لعقيل، وليس لَهُ ذكر في البخاري إلا في هذا الموضع ولم يخرج لَهُ باقي الكتب الستة، روى عن الزهري، وعنه ابنه أبو القاسم محمد. قَالَ الذهلي: كان كاتبًا لهشام، ولم يذكره البخاري في \"تاريخه\"، ولا ابن\n_________\n(^١) هو الحسن بن سفيان ابن عامر بن عبد العزيز بن النعمان بن عطاء، الإمام الحافظ الثبت، أبو العباس الشيباني الخراساني النسوي، صاحب \"المسند\" ولد سنة بضع وثمانين ومائتين، وهو أسن من بلديه الإمام أبي عبد الرحمن النسائي، وماتا معًا في عام، قال الحاكم: كان الحسن بن سفيان -محدث خراسان في عصره- مقدمًا في الثبت والكثرة والفهم والفقه والأدب، وقال الحافظ أبو بكر أحمد بن علي الرازي: ليس للحسن في الدنيا نظير. انظر ترجمته في: \"الجرح والتعديل\" ٣/ ١٦، \"سير أعلام النبلاء\" ١٤/ ١٥٧ (٩٢)، \"الوافي بالوفيات\" ١٢/ ٣٢.\n(^٢) \"المحدث الفاصل\" ص ٢٨٧ - ٢٩٣.\n(^٣) انظر ترجمته في: \"تهذيب الكمال\" ٣٠/ ٣٣٣ (٦٦١٧)، \"ميزان الاعتدال\" ٥/ ٤٣٨ (٩٢٦٦)، \"لسان الميزان\" ٥/ ٤١٦ (٨٢٢٧).","vol":"2","page":318},{"text":"أبي حاتم في كتابه، وإنما ذكر ابن أبي حاتم ولده محمدًا (^١)، وليس لَهُ ذكر في الكتب الستة، قَالَ ابن أبي حاتم: هلال بن رداد مجهول. ولم يذكره الكلاباذي في رجال الصحيح رأسا.\nوأما يونس فهو أبو يزيد يونس بن يزيد، ويقال بعد يزيد: ابن مشكان بن أبي النجاد -بكسر النون- الأيلي -بفتح الهمزة وبالمثناة- القرشي مولى معاوية بن أبي سفيان، وأخو أبي علي بن يزيد، وعم عبسة بن خالد بن يزيد سمع خلقًا من التابعين، منهم: القاسم وعكرمة وسالم ونافع والزهري وغيرهم، وعنه الأعلام جرير بن حازم وهو تابعي فهذا من رواية الأكابر عن الأصاغر، والأوزاعي والليث وخلق، وكان الزهري إِذَا قدم أيلة نزل عليه وإذا سار إلى المدينة زامله يونس، وقال أحمد: ما أجد أعلم بحديث الزهري من معمر إلا ما كان من يونس فإنه كتب كل شيء.\nوقال يحيى: يونس أسند من معمر وهما ثقتان وكان معمر أَجَل، وفي رواية عنه: يونس أسند من الأوزاعي -يعني: عن الزهري- وقال يحيى أيضًا: أثبت الناس في الزهري مالك ومعمر ويونس وعقيل وشعيب وابن عيينة، وقال أحمد بن صالح: نحن لا نقدم في الزهري على يونس أحدًا. وأما وكيع فقال: ذاكرت يونس بأحاديث الزهري المعروفة فجهدت أن يقيم لي حديثًا فما أقامه، وفي لفظ: فلم يكن يحفظ. حكاه العجلي (^٢).\n_________\n(^١) \"الجرح والتعديل\" ٨/ ١١٦ (٥١٥) حيث قال: محمد بن هلال بن رداد الكناني الشامي، سمع أباه، سمعت أبي يقول ذلك، ويقول: هو مجهول.\n(^٢) \"معرفة الثقات\" للعجلي ٢/ ٣٨٠، والعجلي هو الإمام الحافظ الأوحد الزاهد، أبو الحسن، أحمد بن عبد الله بن صالح بن مسلم، العجلي الكوفي، نزيل مدينة =","vol":"2","page":319},{"text":"وقال خالد بن نزار (^١) فيما حكاه المنتجالي: كان الأوزاعي يحصي على يونس بن يزيد. مات سنة تسع وخمسين ومائة بمصر، روى له الجماعة (^٢).\nفائدة:\nفي يونس ستة أوجه بتثليث النون مع الجمزة وعدمه، والضم بلا همز أفصح (^٣).\nوأما معمر فهو أبو عروة معمر بن أبي عمرو، راشد الحداني الأزدي مولاهم عالم اليمن شهد جنازة الحسن البصري، وسمع خلقًا من التابعين منهم: عمرو بن دينار وأيوب وقتادة، وعنه جماعات من التابعين منهم: عمرو بن دينار وأبو إسحاق السبيعي وأيوب ويحيى بن أبي كثير وهذا من رواية الأكابر عن الأصاغر، وعنه أيضا جماعات غيرهم منهم: ابن جريج وشعبة وابن المبارك، قَالَ عبد الرزاق: سمعت منه عشرة آلاف حديث، وآخر من حدث عنه محمد بن كبير\n_________\n= طرابلس المغرب، قال بعض العلماء: لم يكن له بالمغرب شبيه، ولا نظير في زمانه في معرفة الغريب وإتقانه، وفي زهده وورعه، وسئل ابن معين عنه فقال: هو ثقة ابن ثقة. توفي سنة إحدى وستين ومائتين. انظر ترجمته في: \"تاريخ بغداد\" ٤/ ٢١٤، \"سير أعلام النبلاء\" ١٢/ ٥٠٥ (١٨٥)، \"الوافي بالوفيات\" ٧/ ٧٩.\n(^١) هو ابن المغيرة بن سليم الغساني مولاهم، أبو يزيد الأيلي، والد طاهر بن خالد بن نزار، روى له أبو داود والنسائي، توفي سنة اثنتين وعشرين ومائتين. انظر: \"تهذيب الكمال\" ٨/ ١٨٤ (١٦٥٧).\n(^٢) انظر ترجمة يونس في: \"الطبقات الكبرى\" ٧/ ٥٢٠، \"التاريخ الكبير\" ٨/ ٤٠٦ (٣٤٩٦)، \"معرفة الثقات\" للعجلي ٢/ ٣٧٩ (٢٠٦٨)، \"الجرح والتعديل\" ٩/ ٢٤٧ (١٠٤٢)، \"تهذيب الكمال\" ٣٢/ ٥٥١ (٧١٨٨).\n(^٣) ذكره النووي في \"شرح مسلم\" ١/ ٧٤.","vol":"2","page":320},{"text":"الصنعاني. قَالَ معمر: جلست إلى قتادة وأنا ابن أربع عشرة سنة فما سمعت منه حديثًا إلا كأنه ينقش في صدري. ولما دخل معمر اليمن كرهوا أن يخرج من بينهم فقال رجل: قيدوه فزوجوه. مات باليمن سنة أربع أو ثلاث أو اثنتين وخمسين ومائة، عن ثمان وخمسين سنة، وقيل: مات سنة خمسين ومائة.\nوقال أبو القاسم الطبراني (^١): كان معمر بن راشد وسلم بن أبي الذيال فقدا فلم ير لهما أثر (^٢)، قَالَ الخطيب: حدث عنه عمرو بن دينار المكي وعبد الرزاق بن همام وبين وفاتيهما ست -وقيل: خمس- وثمانون سنة (^٣)، ثم أعلم أن معمرًا له أوهام معروفة احتملت له في سعة ما أتقن، قَالَ أبو حاتم: صالح الحديث وما حدث به بالبصرة ففيه أغاليط (^٤)، وضعفه يحيى بن معين في روايته عن ثابت (^٥).\n_________\n(^١) هو الإمام الحافظ الثقة الرحال الجوال، محدث الإسلام، أبو القاسم، سليمان بن أحمد بن أيوب بن مطير اللخمي الشامي الطبراني، صاحب المعاجم الثلاثة، كان ممن كتب عمن أقبل وأدبر، وبرع في هذا الشأن، وجمع وصنف وعمر دهرًا طويلًا، وازدحم عليه المحدثون، ورحلوا إليه من الأقطار، من تصانيفه: \"السنة\" و\"الدعاء\" و\"مسند شعبة\" ومسند الشاميين\" ولم يزل حديث الطبراني رائجًا نافقًا مرغوبًا فيه. توفي لليلتين بقيتا من ذي القعدة سنة ستين وثلاث مائة. انظر ترجمته في: \"المنتظم\" ٧/ ٥٤، \"وفيات الأعيان\" ٢/ ٤٠٧، \"سير أعلام النبلاء\" ١٦/ ١١٩ (٨٦)، \"شذرات الذهب\" ٣/ ٣٠.\n(^٢) \"المعجم الكبير\" ١١/ ١٥٦ عقب حديث (١١٣٤٨).\n(^٣) \"السابق واللاحق\" للخطيب البغدادي ص ٣١٧ (١٩٣) ط. الصميعي.\n(^٤) \"الجرح والتعديل\" ٨/ ٢٥٧.\n(^٥) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٥٤٦، \"التاريخ الكبير\" ٧/ ٣٧٨. (١٦٣١)، \"الجرح والتعديل\" ٨/ ٢٥٧ (١١٦٥)، \"ثقات ابن حبان\" ٧/ ٤٨٤، \"تهذيب الكمال\" ٢٨/ ٣٠٣ (٦١٠٤).","vol":"2","page":321},{"text":"فائدة:\nليس في الصحيحين معمر بن راشد غير هذا بل ليس فيهما من اسمه معمر غيره، نعم في \"صحيح البخاري\" معمر بن يحيى بن سام الضبي وقيل: إنه بتشديد الميم روى له البخاري حديثًا واحدًا في الغسل (^١)، وفي الصحابة معمر ثلاثة عشر (^٢)، وفي الرواة معمر في الكتب الأربعة ستة (^٣)، وفيها مُعَمَّر بالتشديد يخلف خمسة (^٤)، وفي غيرها خلق: معمر بن بكار شيخ لمُطَيَّن في حديثه وهم (^٥)، ومعمر بن\n_________\n(^١) سيأتي برقم (٢٥٦) باب: من أفاض على رأسه ثلاثًا، وستأتي ترجمة معمر بن يحيى هناك- إن شاء الله.\n(^٢) منهم: معمر الأنصاري، ومعمر بن الحارث بن قيس بن عدي بن سعد، ومعمر بن الحارث بن معمر، ومعمر بن حبيب، ومعمر بن حزم بن زيد النجاري، ومعمر والد أبي جزامة السعدي، ومعمر بن أبي سرح بن ربيعة، ومعمر بن عبد الله بن نضلة، ومعمر بن عثمان، ومعمر بن كلاب، ومعمر غير منسوب، ومعمر بن رباب بن حذيفة الجمحي، ومعمر بن عبد الله بن عامر بن إياس. وانظر تراجمهم مفصلة في: \"أسد الغابة\" ٥/ ٢٣٤ - ٢٣٧ (٥٠٣٣ - ٥٠٤٣)، و\"الإصابة\" ٣/ ٤٤٨ - ٤٤٩ (٨١٤٤ - ٨١٥٥).\n(^٣) هم: معمر بن أبي حبيبة، ومعمر بن راشد الأزدي، ومعمر بن عبد الله بن حنظلة، ومعمر بن المثنى، ومعمر بن مخلد الجزري، ومعمر بن يحيى بن سام. وانظر تراجمهم في: \"تهذيب الكمال\" ٢٨/ ٣٠٢ - ٣١٤، ٣١٦ - ٣٢٣ (٦١٠٣ - ٦١٠٥، ٦١٠٧ - ٦١٠٩).\n(^٤) هم: مُعَمَّر بن سليمان النخعي، ومُعَمَّر بن محمد بن عبيد الله بن أبي رافع، ومُعَمَّر بن يعمر الليثي، هؤلاء ثلاثة لا خلاف أنهم مُعَمَّر بالتشديد، أما مُعَمَّر بن مخلد السروجي، ومُعَمَّر بن يحيى بن سام، فاختلف فيهما، فقيل: مَعْمَر، بالتخفيف، وقد مر ذكرهما في مَعْمَر بالتخفيف، وقيل: بالتشديد، وكذا ذكرهما صاحب \"تهذيب الكمال\" بالتخفيف والتشديد، انظر تراجمهم في: \"تهذيب الكمال\" ٢٨/ ٣٢٦ - ٣٣١ (٦١١٠ - ٦١١٢).\n(^٥) انظره في \"ميزان الاعتدال\" ٥/ ٢٧٨ (٨٦٨٠)، و\"لسان الميزان\" ٦/ ٦٨ (٨٥٦٥).","vol":"2","page":322},{"text":"الحسن الهذلي مجهول وحديثه منكر (^١)، ومعمر بن زائدة لا يتابع على حديثه (^٢)، ومعمر بن زيد مجهول (^٣)، ومعمر بن أبي سرح مجهول (^٤)، ومعمر بن عبد الله، عن شعبة لا يتابع عَلَى حديثه (^٥)، وغير ذَلِكَ مما ذكرته في \"مشتبه النسبة\" (^٦).\nفائدة ثانية:\nهاتان المتابعتان اشتملتا على مدني ومصري وحمصي ويمني كما أوضحته لك.\nالوجه الرابع:\nالبوادر بفتح الباء الموحدة جمع بادرة وهي: اللحمة التي بين المنكب والعنق تضطرب عند فزع الإنسان، قَالَ أبو عبيدة: تكون من الإنسان وغيره، وقال الأصمعي: الفريصة: اللحمة التي بين الجنب والكتف، التي لا تزال ترعد من الدابة وجمعها فرائص.\nوقال ابن سيده في \"المخصص\": البادرتان من الإنسان لحمتان فوق\n_________\n(^١) انظره في: \"الكامل\" لابن عدي ٦/ ٤٢٧ (١٩٠٤)، \"الميزان\" ٥/ ٢٧٨ (٨٦٨١)، \"لسان الميزان\" ٦/ ٦٨ (٨٥٦٦).\n(^٢) انظره في: \"ميزان الاعتدال\" ٥/ ٢٧٩ (٢٦٨٣)، \"لسان الميزان\" ٦/ ٦٨ (٨٥٦٧).\n(^٣) انظره في: \"التاريخ الكبير\" ٨/ ٣٧٨ (١٦٣٠)، \"ميزان الاعتدال\" ٥/ ٢٧٩ (٨٦٨٤)، \"لسان الميزان\" ٦/ ٦٨ (٨٥٦٨).\n(^٤) انظره في: \"الجرح والتعديل\" ٨/ ٢٥٥ (١١٦١)، \"ميزان الاعتدال\" ٥/ ٢٨٠ (٢٦٨٥)، \"اللسان\" ٦/ ٦٨ (٨٥٦٩).\n(^٥) انظره في: \"ميزان الاعتدال\" ٥/ ٢٨٠ (٨٦٨٨)، \"لسان الميزان\" ٦/ ٦٨ (٨٥٧٢).\n(^٦) في باب (مَعْمَر ومُعَمَّر) انظر: \"المؤتلف والمختلف\" للدارقطني ٤/ ٢٠٢٤ - ٢٠٢٧، \"الإكمال\" لابن ماكولا ٧/ ٢٦٩ - ٢٧٠، \"توضيح المشتبه\" لابن ناصر الدين ٨/ ٢٢٢ - ٢٢٥.","vol":"2","page":323},{"text":"الرغثاوين وأسفل الثندوة. قَالَ: وقيل: هما جانبا الكركرة، وقيل: هما عرقان يكتنفانها (^١)، قَالَ: والبادرة من الإنسان وغيره. وقال في \"أماليه\": ليست للشاة بادرة، ومكانها صردغة للشاة وهما الأوليان تحت صليفي العنق لا عظم فيها، وادعى الداودي أن البوادر والفؤاد واحد، والذي عند أهل اللغة ما سقناه.\nوحين انقضى الكلام عَلَى حديث عائشة وجابر في بدء الوحي فلنختمه بدرر التقتطها من بحر سيدي أبي محمد عبد الله بن سعد بن أبي جمرة الأزدي الأندلسي بلدي، والدي تغمدهما الله برحمته، وهو حديث اشتمل على أحكام وآداب وقواعد من أصول الدين والسلوك والترقي:\nوالدرة الأولى: أن الهداية منه لا بسبب؛ لأنه - ﷺ - جبل عَلَى الخير ابتداء من غير أن يكون معه من يحرضه عليه فحبب إليه الخلاء، لأنها عبادة.\nالثانية: مداومة العبادة لتحنثه الليالي.\nالثالثة: أن التبتل الكلي والانقطاع الدائم ليس من السنة، فإنه - ﷺ - لم ينقطع في الغار وترك أهله.\nالرابعة: أن العبادة لا تكون إلا مع إعطاء الحقوق الواجبة وتوفيتها؛ لأنه - ﷺ - لم يكن يرجع إلى أهله إلا لإعطاء حقهم، فكذا غيره من الحقوق.\nالخامسة: أن الرجل إِذَا كان صالحًا في نفسه تابعًا للسنة يرجى (أن) (^٢) الله تعالى يؤنسه بالمرائي الحميدة إِذَا كان في زمان مخالفة وبدع.\n_________\n(^١) انظر: \"تاج العروس\" ٦/ ٦٣.\n(^٢) في (ج): من.","vol":"2","page":324},{"text":"السادسة: أن البداءة ليست كالنهاية؛ لأنه - ﷺ - أول ما بدئ في نبوته بالمرائي ثم ترقى حتَّى جاءه الملك يقظة، ثمَّ ما زال في الترقي حتَّى كان كقاب قوسين أو أدنى. كذلك الأتباع يترقون في مقام الولايات ما عدا مقام النبوة حتَّى ينتهوا إلى مقام المعرفة والرضا، فمن نال مقامًا فدام عليه بأدبه ترقى إلى ما هو أعلى منه، ويشهد لذلك ما حكي عن بعضهم أنه ما زال في الترقي إلى أن سرى سره من سماء إلى سماء إلى قاب قوسين أو أدنى فنودي: هنا سري بذات محمد السنية حيث سري بسرك (^١).\n_________\n(^١) هذا الكلام مردود، وهو من شطحات الصوفية، وما يلبسه الشيطان عليهم، فهم يقولون: إنه ينبغي للمريد أن يختلي بنفسه مدة معينة، كأربعين يومًا مثلما واعد الله موسى -﵇-، ثم بعد ذلك يحصل الخطاب والتنزل، كما يقولون في غار حراء: حصل بعده نزول الوحي.\nقال شيخ الإسلام ابن تيمية كما في \"مجموع الفتاوى\" ١٠/ ٣٩٤ - ٣٩٥: وهذا غلط فإن هذِه ليست شريعة محمد - ﷺ -، بل شرعت لموسى -﵇- كما شرع له السبت، والمسلمون لا يسبتون، فهذا تمسك بشرع منسوخ، وكذلك تمسك بما كان قبل النبوة.\nوقد جرب أن من سلك هذِه العبادات البدعية أتته الشياطين، وحصل له تنزل شيطاني، وخطاب شيطاني، وبعضهم يطير به شيطانه، وأعرف من هؤلاء عددًا طلبوا أن يحصل لهم من جنس ما حصل للأنبياء من التنزيل فنزلت عليهم الشياطين: لأنهم خرجوا عن شريعة النبي - ﷺ - التي أمروا بها أهـ.\nوقال أيضا في ١٠/ ٣٩٦ - ٣٩٧: وأما ذكر الاسم المفرد فبدعة لم يشرع، وليس هو بكلام يعقل، ولا فيه إيمان، ولهذا صار بعض من يأمر به من المتأخرين يبين أنه ليس قصدنا ذكر الله تعالى، ولكن جمع القلب على شيء معين حتى تستعد النفس لما يرد عليها، فكان يأمر مريده بأن يقول هذا الاسم مرات، فإذا اجتمع قلبه أُلقي عيه حالًا شيطانيًّا فيلبسه الشيطان، ويخيل إليه أنه قد صار في الملأ الأعلى، وأنه أعطي ما لم يعطه محمد - ﷺ - ليلة المعراج ولا موسى -﵇- يوم الطور، وهذا وأشباهه وقع لبعض من كان في زماننا أهـ.","vol":"2","page":325},{"text":"السابعة: أن المربي أفضل من غيره.\nالثامنة: أن الأولى بأهل البداءة الخلوة والاعتزال ولما صار مآله - ﷺ - إلى ما صار كان إِذَا سجد غمز أهله فتضم رجلها حيث سجد.\nالتاسعه: أن الخلوة عون الإنسان عَلَى تعبده وصلاحه (^١).\nالعاشرة: مشروعية التسبب في الزاد لدخول الخلوة أو المعتكف، إظهار لوصف العبودية وفي مخالفته نوع ادعاء، ولهذا كان بعض أهل الطريق إِذَا دخل خلوته أخذ رغيفًا وألقاه تحت وسادته، وواصل\n_________\n(^١) قال شيخ الإسلام ابن تيمية كما في \"مجموع الفتاوى\" ١٠/ ٣٩٣ - ٣٩٤: وأما الخلوات فبعضهم يحتج فيها بتحنثه بغار حراء قبل الوحي، وهذا خطأ فإن ما فعله - ﷺ - قبل النبوة، إن كان قد شرعه بعد النبوة فنحن مأمورون باتباعه فيه، وإلا فلا.\nوهو من حين نبأه الله تعالى لم يصعد بعد ذلك إلى غار حراء، ولا خلفاؤه الراشدون، وقد أقام صلوات الله عليه بمكة قبل الهجرة بضع عشرة سنة، ودخل مكة في عمرة القضاء، وعام الفتح أقام بها قريبًا من عشرين ليلة، وأتاها في حجة الوداع، وأقام بها أربع ليالٍ، وغار حراء قريب منه ولم يقصده، وذلك أن هذا كانوا يأتونه في الجاهلية، لأنه لم تكن لهم هذِه العبادات الشرعية التي جاء بها بعد النبوة صلوات الله عليه، كالصلاة والاعتكاف في المساجد، فهذِه تغني عن إتيان حراء بخلاف ما كانوا عليه قبل نزول الوحي. أهـ.\nثم قال في ١٠/ ٣٩٦: وأصحاب الخلوات فيهم من يتمسك بجنس العبادات الشرعية: الصلاة والصيام والقراءة والذكر، وأكثرهم يخرجون إلى أجناس غير مشروعة أهـ.\nوقال في ١٠/ ٤٠٣: ومما يأمرون به الجوع والسهر والصمت مع الخلوة بلا حدود شرعية، بل سهر مطلق، وجوع مطلق، وصمت مطلق مع الخلوة -كما ذكر ذلك ابن عربي وغيره- وهي تولد لهم أحوالًا شيطانية أهـ.\nوقال في ١٠/ ٤٠٤: فأما الخلوة والعزلة والانفراد المشروع فهو ما كان مأمورًا به أمر إيجاب أو استحباب، فالأول كاعتزال الأمور المحرمة ومجانبتها، وأما اعتزال الناس في فضول المباحات وما لا ينفع، وذلك بالزهد فيه فهو مستحب أهـ.","vol":"2","page":326},{"text":"أيامًا. ولأن في اتخاذه أيضًا قطع تشوف النفس وقلقها والفيض من الله.\nالحادية عشرة: أن المرء إذا خرج لتعبده يُعلِم أهله؛ لأنه معرض هو وهم للآفات، ولأن فيه إدخال السرور عليهم (بإعلامه لهم) (^١)، وفيه أيضًا الإعلام بموضعه ليرافق في التعبد والانقطاع.\nالثانية عشرة: أن الشغل اليسير الضروري لا يكون قاطعًا للعبادة؛ لأنها أخبرت أنه - ﷺ - كان يتحنث الليالي ولم تذكر ذَلِكَ في رجوعه إلى أهله، فدل عَلَى أن ذَلِكَ هو الكثير.\nالثالثة عشرة: جواز التورية، وهي إظهار شيء والمراد خلافه إِذَا كان فيه مصلحة؛ لأن جبريل كان يعلم أنه - ﷺ - غير قارئ، ولكن قَالَ له ذَلِكَ؛ ليتوصل به إلى ما يريد من الغط كما سلف، وكذلك كان - ﷺ - إِذَا خرج إلى جهة ورى بغيرها، ولو كان غطه له بغير سبب؛ لكان ذَلِكَ زيادة في النفور والوحشة.\nالرابعة عشرة: أن أمر السائل إِذَا كان يحتمل وجهين أو وجوهًا فيجاب بأظهرها ويترك ماعداها؛ لأنه لما كان لغط جبريل -﵇- يحتمل طلب القراءة منه - ﷺ - ابتداء وهو الأظهر ويحتمل طلبها منه لما يلقى إليه، وهو المقصود في هذا الموضع لما ظهر بعد، أجاب - ﷺ - بالأظهر وهو المعهود من الفصحاء في مخاطباتهم.\nالخامسة عشرة: فيه دلالة لمن ذهب من العلماء أن أول الواجبات الإيمان دون النظر، والاستدلال شرط كمال لا شرط صحة؛ لأن قوله تعالى: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ [العلق: ١]، تمت به الفائدة وحصل به الإيمان المجزئ، وقوله بعده ﴿الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢)﴾ [العلق ١: ٢]\n_________\n(^١) في (ج): بإعلامهم.","vol":"2","page":327},{"text":"هو طلب النظر والاستدلال وهو زيادة كمال الإيمان؛ لأنهم أكمل الناس إيمانًا، ويشهد لذلك الحديث الصحيح: \"أمرت أن أقاتل الناس حتَّى يقولوا لا إله إلا الله\" (^١) ولم يشترط نظرًا ولا استدلالًا.\nالسادسة عشرة: سر نزول هذِه السورة أولًا: أنها دلت منطوقًا ومفهومًا على ما تضمنه القرآن إجمالًا، فإن كل ما في القرآن من آيات الإيمان والتوحيد والتنزيه دل عليه مضمون اسم الربوبية، وما كان فيه من الأمر والنهي، والترغيب والترهيب، والندب والإرشاد، والمحكم والمتشابه دل عليه مضمون مقتضى حكمة الربوبية، وما كان فيه من استدعاء الفكر والنظر والاستدلال وما أشبه ذَلِكَ دل عليه متضمن قوله: ﴿الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢)﴾ [العلق:١ - ٢]، وما كان فيه من المغفرة والرحمة والإيناس والإنعام والترجي والإحسان والإباحة، وما أشبه ذَلِكَ دل عليه متضمن كرم الربوبية، ثمَّ بعد هذا الإجمال نزلت الآيات مفصلة ولما كملت قَالَ الله تعالى: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ [المائدة: ٣].\nالسابعة عشرة: فيه إشارة إلى التسلي والصبر عند نزول الحوادث والوعد بالنصر كما في خلقه أولًا علقة، ثمَّ طوره وأخرجه إلى الوجود، فالإخراج يقابله الخروج، والتطوير يقابله التغيير.\nالثامنة عشرة: جواز تأديب المعلم للمتعلم وقد مضى.\n_________\n(^١) سيأتي برقم (٢٥) كتاب: الإيمان، باب: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ﴾، ورواه مسلم (٢٢) كتاب: الإيمان باب: الأمر بقتال الناس حتى يقولوا .. من حديث ابن عمر.\nوسيأتي أيضًا برقم (١٣٩٩) كتاب: الزكاة، باب: وجوب الزكاة، ورواه مسلم (٢٠، ٢١) من حديث أبي هريرة.","vol":"2","page":328},{"text":"التاسعة عشرة: أن كتاب الله تعالى لا يؤخذ إلا بقوة؛ لأن جبريل ضمه - ﷺ - إليه ليتلقى الأمر بأهبة، ويأخذه بقوة، وقد قَالَ تعالى ليحيى: ﴿يَا يَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ﴾ [مريم: ١٢].\nالعشرون: أن بالغط يحصل في الباطن قوة تعين عَلَى حمل الملقى إليه.\nالحادية بعد العشرين: مذهب أهل السنة أن النوع الإنساني أفضل من الملائكة (^١)، وإنما حصل لجبريل هذِه القوة؛ لأنه كان حاملًا لكلام الله تعالى في ذَلِكَ الوقت.\n_________\n(^١) سئل شيخ الإسلام ابن تيمية عن هذِه المسألة فأجاب بأن صالحي البشر أفضل باعتبار كمال النهاية والملائكة أفضل باعتبار البداية، فجن الملائكة الآن في الرفيق الأعلى منزهين عما يلابسه بنو آدم، مستغرقين في عبادة الرب، ولا ريب أن هذِه الأحوال الآن أكمل من أحوال البشر. وأما يوم القيامة بعد دخول الجنة فيصير صالحو البشر أكمل من حال الملائكة أهـ. \"مجموع الفتاوى\" ٤/ ٣٤٣.\nقال ابن القيم ﵀ معقبًا على كلام شيخه كما في \"بدائع الفوائد\" ٣/ ١٤٠: وبهذا التفصيل يتبين سر التفضيل وتتفق أدلة الفريقين، ويصالح كل منهم على حقه أهـ. وقال ابن أبي العز الحنفي في \"شرح العقيدة الطحاوية\" ٢٨١ - ٢٩٠ وقد تكلم الناس في المفاضلة بين الملائكة وصالحي البشر، وينسب إلى أهل السنة تفضيل صالحي البشر والأنبياء على الملائكة، وإلى المعتزلة تفضيل الملائكة، وأتباع الأشعري على قولين: منهم من يفضل الأنبياء والأولياء، ومنهم من يقف ولا يقطع في ذلك قولًا ......... ثم قال: وكنت ترددت في الكلام على هذِه المسألة، لقلة ثمرتها وأنها قريب مما لا يعني ومن حسن إسلام المرء تركه ما لا يعنيه أهـ. ثم قال وحاصل الكلام أن هذِه المسالة من فضول المسائل، ولهذا لم يتعرض لها كثير من أهل الأصول أهـ. وكذا قال الشيخ محمد بن صالح العثيمين كما في \"المجموع الثمين\" ص ١٣٨.\nقلت: ولمن أراد زيادة بيان في هذِه المسألة فليراجع \"مجموع الفتاوى\" ٤/ ٣٥٠ - ٣٩٢، \"شرح العقيدة الطحاوية\"ص ٢٨١ - ٢٩٠، \"الحبائك في أخبار الملائك\" للسيوطي ص ١٥٦ - ١٧٨، \"لوامع الأنوار البهية\" للسفاريني ٢/ ٣٩٨ - ٤٠٩.","vol":"2","page":329},{"text":"الثانية بعد العشرين: فيه دلالة لما تقوله الصوفية أن التحلي لا يكون بعد التخلي فتخلى أولًا بالجهد ثمَّ تحلى بإلقاء الوحي إليه (^١).\nالثالثة بعد العشرين: حكمة الغط ثلاثًا من غير زيادة ولا نقصان\n_________\n(^١) هذا الكلام فيه حق وباطل، فالصوفية يقولون إن على المريد أن يختلي، وأن يفرغ قلبه من كل شيء، بل قد يأمر أن يجلس في مكان مظلم ويغطي رأسه، ويقول: الله. الله. الله أو هو. هو. هو .. فإذا فعل ذلك فرغ قلبه واستعد كي ينزل على قلبه من المعرفة ما هو المطلوب، بل قد يقولون: إنه يحصل له من جنس ما يحصل للأنبياء، ومنهم من يزعم أنه حصل له أكثر مما حصل للأنبياء، لذا فهم يقولون: إن النبوة مكتسبة، فإذا تفرغ صفا قلبه، وفاض على قلبه من جنس ما فاض على الأنبياء.\nقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٠/ ٤٠٠ - ٤٠١: إن هذِه الطريقة لو كانت حقًّا فإنما تكون في حق من لم يأته رسول، فأما من أتاه رسول وأمر بسلوك طريق فمن خالفه ضل. وخاتم الرسلﷺ - قد أمر أمته بعبادات شرعية من صلاة وذكر ودعاء وقراءة، لم يأمرهم قط بتفريغ القلب من كل خاطر وانتظار ما ينزل.\nفهذِه الطريقة لو قدر أنها طريق لبعض الأنبياء لكانت منسوخة بشرع محمد - ﷺ -، فكيف وهي طريقة جاهلية لا توجب الوصول إلى المطلوب إلا بطريق الاتفاق، بأن يقذف الله تعالى في قلب العبد إلهامًا ينفعه، وهذا قد يحصل لكل أحد ليس هو من لوازم هذِه الطريق.\nولكن التفريغ والتخلية التي جاء بها الرسول - ﷺ - أن يفرغ قلبه مما لا يحبه الله ويملؤه بما يحبه الله، فيفرغه من عبادة غير الله ويملؤه بعبادة الله وكذلك يفرغه عن محبة غير الله ويملؤه بمحبة الله، وكذلك يخرج عنه خوف غير الله ويدخل فيه خوف الله تعالى، وينفي عنه التوكل على غير الله ويثبت فيه التوكل على الله. وهذا هو الإسلام المتضمن للإيمان الذي يمده القرآن ويقويه، لا يناقضه وينافيه، كما قال جندب وابن عمر: تعلمنا الإيمان ثم تعلمنا القرآن فازددنا إيمانًا أهـ.\nقلت: أما إذا كان التخلي تخليًا عن الرذائل، والتحلي تحليًا بالفضائل، فهذا لا بأس به بل هو مطلوب شرعًا كما دلت على ذلك نصوص الكتاب والسنة، والله أعلم.","vol":"2","page":330},{"text":"وجهان: أحدهما: أن البشرية فيها عوالم مختلفة منها العقل وموافقة الملك، ومنها النفس والطبع والشيطان وموافقتهم الهوى والغفلة والعادة المذمومة، وهي أشدها لقول الأمم الماضية: ﴿إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ﴾ [الزخرف: ٢٢]. وقد قَالَ الأطباء: إن العادة طبع خامس، فكانت تلك الغطات مذهبة لتلك الخصال الثلاثة وموافقيها، وبقي العقل والملك (اللذين) (^١) هما قابلان للحق والنور، وإن كان - ﷺ - مطهرًا من الشيطان ومثل ذَلِكَ قوله تعالى: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤] وثيابه لا شك في طهارتها عَلَى كل تأويل، لكن هذا مقتضى الحكمة في تكليف البشرية وترقيها.\nالثاني: أن (الدين) (^٢) عَلَى ثلاث مراتب إيمان وإسلام وإحسان، فكانت تلك الغطات مبالغة في التحلي بكلها؛ لأن إيمانهم أقوى من إيمان أتباعهم لعلو مقامهم.\nالرابعة بعد العشرين: فيه دلالة عَلَى أن التحلي مكتسب وفيض من الرب ﷻ، وقد جمعا له - ﷺ - بالتحنث والغط، وقد يجتمعان لأفراد من أمته، وقد ينفرد بعض بالكسب وبعض بالفيض كالفضيل (^٣)\n_________\n(^١) كذا في الأصول و\"بهجة النفوس\".\n(^٢) في (ج): الإيمان. وهو الذي في \"بهجة النفوس\".\n(^٣) هو الفضيل بن عياض بن مسعود بن بشر، الإمام القدوة الثبت، شيخ الإسلام، أبو علي التميمي، المجاور بحرم الله، قال النضر بن شميل: سمعت الرشيد يقول: ما رأيت في العلماء أهيب من مالك، ولا أورع من الفضيل، روي في زهده وورعه الكثير.\nانظر ترجمته في: \"وفيات الأعيان\" ٤/ ٤٧، \"تهذيب الكمال\" (١١٠٤)، \"سير أعلام النبلاء\" ٨/ ٤٢١ (١١٤)، \"تذكرة الحفاظ\" ١/ ٢٤٥، \"شذرات الذهب\" ١/ ٣٦١.","vol":"2","page":331},{"text":"وابن أدهم (^١) وكثير ما هم (^٢).\nالخامسة بعد العشرين: أن الإنسان إنما يخاطب أولًا بما يعرف أنه يصل إلى فهمه بسرعة من غير مشقة ولا بحث يحتاج إليه؛ لأن الله تعالى قد أحال نبيه - ﷺ - عَلَى أن ينظر أولًا في خلق نفسه بقوله: ﴿خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢)﴾ [العلق: ٢] ولم يقل له: الذي خلق السموات والأرض والأفلاك وغير ذلك، وإنما قَال له ذَلِكَ بعد ما تقرر له خلق نفسه.\nالسادسة بعد العشرين: أن الفكرة أفضل الأعمال؛ لأن في ضمن قوله: ﴿خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢)﴾ ما يستدعي الفكرة فيما قبل حتى يحصل بذلك القطع. وليس الإيمان به بعد الفكرة كالإيمان به بديهة. ولهذا المعنى أشار - ﷺ - فيما روي عنه: \"تفكر ساعة خير من عبادة سنة\" (^٣) وفي\n_________\n(^١) هو إبراهيم بن أدهم بن منصور بن يزيد بن جابر، القدوة الإمام العارف، سبد الزهاد، مولده في حدود المائة، وتوفي سنة اثنتين وستين ومائة. انظر ترجمته في: \"سير أعلام النبلاء\" ٧/ ٣٨٧ (١٤٢)، \"الوافي بالوفيات\" ٥/ ٣١٨، \"شذرات الذهب\" ١/ ٢٥٥.\n(^٢) انظر ما سبق في مسألة التخلي قبل التحلي.\n(^٣) روي هذا الحديث من عدة طرق وبألفاظ مختلفة. فرواه أبو الشيخ في \"العظمة\" (٤٤)، وابن الجوزي في \"الموضوعات\" (١٦٢٧) كلاهما من طريق عثمان بن عبد الله القرشي، قال: ثنا إسحاق بن نجيح الملطي، قال: ثنا عطاء الخراساني عن أبي هريرة مرفوعًا بلفظ: \"فكرة ساعة خير من عبادة ستين سنة\".\nقال ابن الجوزي: هذا حديث لا يصح، وفي الإسناد كذابان، فما أفلت وضعه من أحدهما إسحاق بن نجيح، قال أحمد: هو أكذب الناس، وقال يحيى: هو معروف بالكذب ووضع الحديث، وقال الفلاس: كان يضع الحديث على رسول الله - ﷺ - صُراحًا، والثاني: عثمان، قال ابن حبان: يضع الحديث على الثقات أهـ.\nوقال العراقي في \"تخريج الإحياء\" (٤٣١٩): إسناده ضعيف!\nوقال الألباني في \"ضعيف الجامع\" (٣٩٨٨)، و\"الضعيفة\" (١٧٣): موضوع. =","vol":"2","page":332},{"text":"لفظ: \"خير من عبادة الدهر\" (^١)؛ لأن المرء إِذَا تفكر قوي إيمانه.\nالسابعة بعد العشرين: أن المتفكر ينظر بعد العظمة والجلال في العفو والكرم؛ لأنه عَقّب ما مضى بقوله: ﴿اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾ [العلق: ٣].\n_________\n= ورواه أبو الشيخ في \"العظمة\" (٤٣) من طريق عمار بن محمد، عن ليث، عن سعيد بن جبير، عن ابن عباس، موقوفًا بلفظ: تفكر ساعة خير من قيام ليلة.\nوإسناده ضعيف؛ ليث هو ابن أبي سليم، قال الحافظ في \"التقريب\" (٥٦٨٥): صدوق اختلط جدًا ولم يتميز حديثه فترك. ورواه ابن سعد ٧/ ٣٩٢، وهناد في \"الزهد\" (٩٤٣)، والبيهقي في \"الشعب\" ١/ ١٣٥ - ١٣٦ (١١٨) من طريق الأعمش عن عمرو بن مرة عن سالم بن أبي الجعد عن أم الدرداء عن أبي الدرداء، موقوفًا بلفظ: تفكر ساعة خير من قيام ليلة. وكذا رواه أبو نعيم في \"الحلية\" ١/ ٢٠٨ - ٢٠٩ من طريق إبراهيم بن إسحاق ثنا قيس بن عمار الدهني عن سالم بن أبي الجعد عن معدان عن أبي الدرداء به.\nورواه أبو الشيخ (٤٩) عن عمر بن قيس الملائي قال: بلغني أن تفكر ساعة خير من عمل دهر من الدهر.\nورواه ابن أبي شيبة ٧/ ١٩٧ (٣٥٢١٣)، وأبو نعيم في \"الحلية\" ٦/ ٢٧١ عن الحسن من قوله، بلفظ حديث أبي الدرداء.\nورواه الديلمي كما في \"الفردوس\" (٣٢٩٧) عن أنس بلفظ: تفكر ساعة في اختلاف الليل والنهار خير من عبادة ثمانين سنة.\nقال العراقي (٤٣١٩): إسناده ضعيف جدًا.\nوقال الألباني: رواه الديلمي بسنده إلى سعيد بن ميسرة سمعت أنس بن مالك يقول: تفكر ساعة .. الحديث وهو موضوع أيضًا؛ سعيد بن ميسرة، قال الذهبي: مظلم الأمر، وقال ابن حبان: يروي الموضوعات، وقال الحاكم: روى عن أنس موضوعات، وكذبه يحيى القطان. أهـ. \"الضعيفة\" ١/ ٣٢٢ بتصرف يسير.\nوانظر: \"تذكرة الموضوعات\" ص ١٨٨ - ١٨٩، و\"كشف الخفاء\" ١/ ٣١٠ (١٠٠٤).\n(^١) انظر التخريج السابق.","vol":"2","page":333},{"text":"الثامنة بعد العشرين: أن من أصابه أمرٌ له أن يتداوى بحسب ما اعتاد ما لم يكن حرامًا؛ لأنه - ﷺ - لما أن أصابه الرعب رجع إلى ما اعتاد من التدثير وقال: \"زَمِّلُونِي زَمِّلُونِي\".\nالتاسعة بعد العشرين: طلب الاختصار لقوله، وأخبرها الخبر ولم يأت به الراوي مفصلًا.\nالثلاثون: أن الواقع إِذَا وقع لأهل الطريق، وكان يحتمل التخويف والبشارة بحثوا عن الخوف وإن كان ضعيفًا.\nالحادية بعد الثلاثين: جواز الحكم بالعادة، وذلك حيث لا خلل؛ لأن خديجة حكمت بما أجرى الله تعالى من عادته فيما ادعته، وورقة أخبر بأنه الناموس عملًا بالعادة.\nالثانية بعد الثلاثين: جواز الحلف عَلَى العادة المجراة عَلَى العباد.\nالثالثة بعد الثلاثين: أن المرء إذا أصابه أمر مهم له أن يحدث بذلك أهله ومن يعتقد من أصحابه إِذَا كانوا ذَا دين ونظر.\nالرابعة بعد الثلاثين: أن من ادعى شيئًا فعليه أن يأتي بالدليل عَلَى صدق دعواه.\nالخامسة بعد الثلاثين: أن المرء إذا وقع له واقع أن يسأل عنه أهل العلم والنهي.\nالسادسة بعد الثلاثين: جواز خروج المرأة مع زوجها.\nالسابعة بعد الثلاثين: أن من وصف أمرًا لا يزيد عَلَى ما فيه من الصفات الحميدة؛ لأن الراوي أخبر عن ورقة بما فيه من غير زيادة.\nالثامنة بعد الثلاثين: أن أهل الفضل إِذَا استشاروا امرأ في شيء بادر المستشار في عونهم ومشاركتهم؛ لأن خديجة بادرت إلى الخروج من","vol":"2","page":334},{"text":"غير أن تقول: امضى إلى فلان.\nالتاسعة بعد الثلاثين: أن المرء إِذَا عرضت له حاجة عند أهل الفضل فالسنة فيه أن يقدم إليه من يدل عليهم إن وجد ذَلِكَ؛ لأنه - ﷺ - لم يمض وحده لورقة وإنما مضى مع خديجة التي هي من قرابة ورقة.\nالأربعون: أن من كان سفيرًا بين أهل الفضل أن يتحرز في كلامه بينهم ويعطي لكل واحد منهم مرتبته ومنزلته؛ لأن خديجة قالت لورقة: (اسمع من ابن أخيك)؛ لأنه أعز وأرفع له - ﷺ -، ولهذا لم تعبر بالابن لاقتضائه رفعة الأب عليه، ولا بالأخ؛ لاقتضائه المساواة.\nالحادية بعد الأربعين: التقدم في الكلام عن أهل الفضل نيابة عنهم وترفيعًا لهم؛ لأن خديجة بادرت في الكلام لورقة قبله - ﷺ - خدمة له وتكريما.\nالثانية بعد الأربعين: أن صاحب الواقعة أولى بذكرها من غيره؛ لأن خديجة ﵂ أحالت عليه - ﷺ -.\nالثالثة بعد الأربعين: تمني الخير لنفسه؛ لأن ورقة تمنى أن يكون جذعًا عند الرسالة.\nالرابعة بعد الأربعين: أن العالم بالشيء يعرف مآله عَلَى جري العادة، له أن يحكم بالمآل إِذَا رأى المبادئ؛ لأن ورقة لما أن علم برسالته علم بإخراجه، وفيه أيضًا الحكم بالعادة.\nالخامسة بعد الأربعين: أن التجربة تحدث علمًا زائدًا؛ فإنه - ﷺ - طرد الحُكْم وقاس عليه، وورقة أخبر بما جرت به العادة وأفادته التجربة، ولهذا قَالَ لقمان لولده: يا بني عليك بذوي التجارب.","vol":"2","page":335},{"text":"السادسة بعد الأربعين: فيه دلالة للصوفية (^١) في قولهم استصحاب العمل وترك الالتفات ودوام الإقبال؛ لأن النظر إلى (كثرة) (^٢) العمل تورث الكسل، فكيف به إِذَا كان النظر لغير العمل؟ ومنه قولهم للوقت: سيف. المراد: اقطع الوقت بالعمل؛ لئلا يقطعك بالتسويف (^٣).\n_________\n(^١) قال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١١/ ٦٠٥: أما لفظ الصوفية فإنه لم يكن مشهورًا في القرون الثلاثة، وإنما اشتهر التكلم به بعد ذلك، وقد نُقل التكلم به عن غير واحد من الأئمة والشيوخ: كالإمام أحمد بن حنبل، وأبي سليمان الداراني، وغيرهما. وقد روي عن سفيان الثوري أنه تكلم به، وبعضهم يذكر ذلك عن الحسن البصري، وتنازعوا في المعنى الذي أضيف إليه الصوفي، فإنه من أسماء النسب، كالقرشي، والمدني، وأمثال ذلك.\nفقيل: إنه نسبة إلى أهل الصفة وهو غلط؛ لأنه لو كان كذلك لقيل: صُفِّي. وقيل: نسبة إلى الصف المقدم بين يدي الله، وهو أيضًا غلط؛ فإنه لو كان كذلك لقيل: صَفِّيّ. وقيل: نسبة إلى الصفوة من خلق الله وهو غلط؛ لأنه لو كان كذلك لقيل: صفوي، وقيل: نسبة إلى صوفة بن بشر بن أدّ بن طابخة، قبيلة من العرب كانوا يجاورون بمكة من الزمن القديم، ينسب إليهم النساك، وهذا إن كان موافقًا للنسب من جهة اللفظ، فإنه ضعيف أيضًا؛ لأن هؤلاء غير مشهورين، ولا معروفين عند أكثر النساك، ولأنه لو نسب النساك إلى هؤلاء لكان هذا النسب في زمن الصحابة والتابعين وتابعيهم أولى، ولأن غالب من تكلم باسم الصوفي لا يعرف هذِه القبيلة، ولا يرضى أن يكون مضافًا إلى قبيلة في الجاهلية لا وجود لها في الإسلام. وقيل: -وهو المعروف- إنه نسبة إلى لبس الصوف أهـ. وقال في ١٠/ ٣٦٩: والنسبة في الصوفية إلى الصوف؛ لأنه غالب لباس الزهاد أهـ.\n(^٢) في (ج): أكثر.\n(^٣) انتهى كلام ابن أبي جمرة من \"بهجة النفوس\" ١/ ٨ - ٢٥ بتصرف.","vol":"2","page":336},{"text":"<span data-type='title' id=toc-200>٥ - باب</span>\n٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ قَالَ: حَدَّثَنَا مُوسَى بْنُ أَبِى عَائِشَةَ قَالَ: حَدَّثَنَا سَعِيدُ بْنُ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ فِى قَوْلِهِ تَعَالَى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يُعَالِجُ مِنَ التَّنْزِيلِ شِدَّةً، وَكَانَ مِمَّا يُحَرِّكُ شَفَتَيْهِ -فَقَالَ ابْنُ عَبَّاسٍ: فَأَنَا أُحَرِّكُهُمَا لَكُمْ كَمَا كَانَ رَسُولُ اللهِ - ﷺ - يُحَرِّكُهُمَا. وَقَالَ سَعِيدٌ: أَنَا أُحَرِّكُهُمَا كَمَا رَأَيْتُ ابْنَ عَبَّاسٍ يُحَرِّكُهُمَا. فَحَرَّكَ شَفَتَيْهِ -فَأَنْزَلَ اللَّهُ تَعَالَى ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ قَالَ: جَمْعُهُ لَهُ فِى صَدْرِكَ، وَتَقْرَأَهُ ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ قَالَ: فَاسْتَمِعْ لَهُ وَأَنْصِتْ ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (١٩)﴾ [القيامة: ١٩] ثُمَّ إِنَّ عَلَيْنَا أَنْ تَقْرَأَهُ. فَكَانَ رَسُولُ اللهِ - ﷺ - بَعْدَ ذَلِكَ إِذَا أَتَاهُ جِبْرِيلُ اسْتَمَعَ، فَإِذَا انْطَلَقَ جِبْرِيلُ قَرَأَهُ النَّبِىُّ - ﷺ - كَمَا قَرَأَهُ. [٤٩٢٧، ٤٩٢٨، ٤٩٢٩، ٥٠٤٤، ٧٥٢٤ - مسلم ٤٤٨ - فتح ١/ ٢٩]\nالحديث الخامس:\nقال البخاري ﵀:\nثنَا مُوسَى بْنُ إِسْمَاعِيل، ثَنَا أَبُو عَوَانَةَ، ثَنَا مُوسَى بْنُ أَبِي عَائِشَةَ، ثنَا سَعِيدُ بْن جُبَيْرٍ، عَنِ ابن عَبَّاسٍ فِي قَوْلِهِ: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ قَالَ: كَانَ رسول اللهِ - ﷺ - يعَالِجُ مِنَ التَّنْزِيلِ شِدَّة، وَكَانَ مِمَّا يُحَرِّكُ شَفَتَيْهِ -قَالَ ابن عَبَّاس: فَأَنَا أُحَرِّكُهُمَا لَك كَمَا كَانَ رَسُولُ اللهِ - ﷺ - يُحَرِّكُهُمَا. وَقَالَ سَعِيدٌ: أَنَا أُحَرِّكُهُمَا كَمَا كان ابن عَبَّاسٍ يُحَرِّكُهُمَا. فَحَركَ شَفَتَيْهِ -فَأَنْزَلَ اللهُ تَعَالَى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ قَالَ: جَمْعُهُ لَك فِي صَدْرِكَ، وَتَقْرَأَهُ ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ قَالَ: فَاسْتَمِعْ لَهُ وَأَنْصِتْ ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (١٩)﴾ [القيامة: ١٩]، ثُمَّ إِنَّ عَلَيْنَا أَنْ تَقْرَأَهُ. فَكَانَ رَسُولُ اللهِ - ﷺ - بَعْدَ ذَلِكَ إِذَا أَتاهُ جِبْرِيلُ اسْتَمَعَ، فَإِذَا انْطَلَقَ جِبْرِيلُ قَرَأَهُ النَّبِيُّ - ﷺ - كَمَا كان قَرَأَ.","vol":"2","page":337},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا، عن موسى، عن أبي عوانة، وفي التفسير، وفضائل القرآن، عن قتيبة، عن جرير، كلهم عن موسى بن أبي عائشة، عن سعيد بن جبير (^١).\nوأخرجه مسلم في الصلاة عن إسحاق بن إبراهيم وقتيبة وغيرهما، عن جرير، وعن قتيبة، عن أبي عوانة كلاهما عن موسى بن أبي عائشة به (^٢).\nولمسلم: فإذا ذهب قرأه كما وعده الله (^٣). وللبخاري في التفسير: ووصف سفيان: يريد أن يحفظه (^٤)، وفي أخرى: يخشى أن يتفلت منه (^٥) ولمسلم في الصلاة: (لتعجل به) أخذه ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ [القيامة: ١٧]، إن علينا أن نجمعه في صدرك آية (وقرآنه) فتقرأه ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾. قَالَ: أنزلناه فاستمع له ﴿إِنَّ عَلَيْنَا بَيَانَهُ﴾ أن نبينه بلسانك (^٦).\nورواه الترمذاي من حديث سفيان بن عيينة، عن موسى، عن سعيد، عن ابن عباس قَالَ: كان رسول الله - ﷺ - إِذَا نزل عليه القرآن يحرك به لسانه\n_________\n(^١) سيأتي برقم (٤٩٢٩) كتاب: التفسير، باب: قوله: ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ وبرقم (٥٠٤٤) كتاب: فضائل القرآن، باب: الترتيل في القراءة.\n(^٢) مسلم (٤٤٨) كتاب: الصلاة، باب: الاستماع للقراءة.\n(^٣) مسلم (٤٤٨/ ١٤٧) كتاب: الصلاة، باب: الاستماع للقراءة.\n(^٤) سيأتي برقم (٤٩٢٧) كتاب: التفسير، سورة القيامة، باب: قوله: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾.\n(^٥) سيأتي برقم (٤٩٢٨) كتاب: التفسير، سورة القيامة، باب: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾.\n(^٦) مسلم (٤٤٨/ ١٤٧). كتاب: الصلاة، باب: الاستماع للقراءة.","vol":"2","page":338},{"text":"يريد أن يحفظه، فأنزل الله: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ [القيامة: ١٦]، قَالَ: فكان يحرك به شفتيه، وحرك سفيان شفتيه، ثمَّ قَالَ: حديث حسن صحيح (^١).\nالوجه الثاني: في التعريف برجاله:\nأما ابن عباس فهو أبو العباس عبد الله بن عباس بن عبد المطلب بن هاشم بن عبد مناف الهاشمي ابن عم رسول الله - ﷺ -، أمه أم الفضل لبابة الكبرى بنت الحارث (^٢)، أخت ميمونة أم المؤمنين، كان يقال له: الحبر والبحر؛ لكثرة علمه، وترجمان القرآن، وهو والد الخلفاء، وأحد العبادلة الأربعة، دعا له رسول الله - ﷺ - بالحكمة (^٣)، والتفقه في الدين (^٤) وتعلم التأويل (^٥)، أي: تأويل القرآن، فأخذ عنه الصحابة\n_________\n(^١) الترمذي (٣٣٢٩) كتاب: تفسير القرآن، باب: ومن سورة القيامة.\n(^٢) هي لبابة بنت الحارث بن حزن الهلالية، من بني هلال بن عامر بن صعصعة، ينسبونها: لبابة بنت الحارث بن حزن بن بجير بن الهرم بن رويبة بن عبد الله بن هلال بن عامر بن صعصعة، أم الفضل. انظر ترجمتها في: \"معرفة الصحابة\" ٦/ ٣٤٣٦ (٤٠٠٤)، \"الاستيعاب\" ٤/ ٤٦١ (٣٥١٤)، \"أسد الغابة\" ٧/ ٢٥٣ (٧٢٤٤)، \"الإصابة\" ٤/ ٣٩٨ (٩٤٢).\nوهذِه الكبرى تمييزًا لها عن لبابة الصغرى، وهي لبابة بنت الحارث بن حزن الهلالية، أخت لبابة الكبرى، المتقدم ذكرها، ولبابة الصغرى هذِه هي أم خالد بن الوليد، في إسلامها وصحبتها نظر، قاله ابن عبد البر وتبعه ابن الأثير، انظر ترجمتها في: \"الاستيعاب\" ٤/ ٤٦٢ (٣٥١٥)، \"أسد الغابة\" ٧/ ٢٥٤ (٧٢٤٥)، \"الإصابة\" ٤/ ٣٩٨ (٩٤٣). وفيه رد للحافظ على ما أدعاه كل من ابن عبد البر وابن الأثير من عدم ثبوت صحبتها وإسلامها.\n(^٣) سيأتي برقم (٣٧٥٦) في فضائل الصحابة، باب: ذكر ابن عباس ﵄.\n(^٤) سيأتي برقم (١٤٣) كتاب: الوضوء، باب: وضع الماء عند الخلاء.\n(^٥) رواه بتمامه أحمد في \"المسند\" ١/ ٢٦٦، ٣١٤، ٣٢٨، ٣٣٥، و\"فضائل الصحابة\" (١٨٥٦، ١٨٥٨)، وابن سعد ٢/ ٣٦٥، والضياء في \"المختارة\" ١٠/ =","vol":"2","page":339},{"text":"ذَلِكَ ودعا له أيضًا فقال: \"اللهم بارك فيه وانشر منه واجعله من عبادك الصالحين\" (^١).\"اللَّهم زده علمًا وفقهًا\" (^٢) وهي أحاديث صحاح كلها كما قاله أبو عمر بن عبد البر (^٣)، وفي البخاري أنه - ﷺ - ضمه إليه وقال: \"اللَّهُمَّ علمه الكتاب\" (^٤). وتعظيم عمر بن الخطاب لَهُ وتقديمه عَلَى الكبار مشهور (^٥). وهو أحد الستة المكثرين عن النبي - ﷺ -.\nقَالَ الإمام أحمد: ستة من الصحابة أكثروا الرواية عن رسول الله - ﷺ - وعمروا: أبو هريرة، وابن عباس، وابن عمر، وعائشة، وجابر بن عبد الله، وأنس - ﵃ -، وأبو هريرة أكثرهم حديثًا. وقال أيضًا: ليس أحد\n_________\n= ٢٢١ - ٢٢٣ (٢٣٣ - ٢٣٥) من طريق عبد الله بن عثمان بن خثيم، عن سعيد بن جبير، عن ابن عباس مرفوعًا: \"اللهم فقهه في الدين وعلمه التأويل\".\nقال الضياء: أخرج البخاري ومسلم: \"اللهم فقهه في الدين\"، ولم يخرجا: \"وعلمه التأويل\" وهذِه زيادة حسنة.\nوقال الألباني في \"الصحيحة\" (٢٥٨٩): الحديث صحيح بهذا التمام.\n(^١) رواه ابن عدي في \"الكامل\" ٣/ ٥٥٠، وأبو نعيم في \"الحلية\" ١/ ٣١٥ من حديث ابن عمر، دون قوله: \"واجعله من عبادك الصالحين\". قال أبو نعيم: تفرد ول داود بن عطاء المدني، قال ابن عدي: في حديثه بعض النكرة. وقال الحافظ في \"التقريب\" (١٨٠١): ضعيف.\n(^٢) رواه أحمد في \"المسند\" ١/ ٣٣٠، وكذا في \"فضائل الصحابة\" ٢/ ١٢١٢ (١٨٥٧)، و٢/ ١٢٢٥ (١٨٨٩)، و٢/ ١٢٣٣ (١٩٠٩)، والطبري في \"تهذيب الآثار\" في مسند عبد الله بن عباس (السفر الأول / ٢٦٤) من طريق عمرو بن دينار، عن غريب، عن ابن عباس قال: دعا لي رسول الله - ﷺ - أن يزيدني علمًا وفقهًا.\nقال الهيثمي في \"المجمع\" ٩/ ٢٨٤: رواه أحمد ورجاله رجال الصحيح.\n(^٣) \"الاستيعاب\" ٣/ ٦٧.\n(^٤) سيأتي برقم (٧٥) كتاب: العلم، باب: قول النبي - ﷺ -: \"اللهم علمه الكتاب\".\n(^٥) من ذلك ما سيأتي برقم (٣٦٢٧) كتاب: المناقب، باب: علامات النبوة في الإسلام.","vol":"2","page":340},{"text":"من الصحابة أكثر فتيا منه، ومناقبه في \"الصحيح\" وغيره جمة أفرذت بالتأليف منها: أنه - ﷺ - حنكه بريقه (^١).\nروى عن النبي - ﷺ - ألف حديث وستمائة وستين حديثًا، اتفقا منها عَلَى خمسة وتسعين، وانفرد البخاري بمائة وعشرين، ومسلم بتسعة وأربعين (^٢).\nولد بالشعب قبل الهجرة بثلاث سنين وتوفي النبي - ﷺ - وهو ابن ثلاث عشرة سنة. وقال أحمد: خمس عشرة، والأول هو المشهور. وروى مجاهد عنه أنه قَالَ: رأيت جبريل مرتين (^٣).\n_________\n(^١) رواه أبو نعيم في \"معرفة الصحابة\" ٣/ ١٧٠١ (٤٢٥٧) عن مجاهد، وذكره ابن الأثير في \"أسد الغابة\" ٣/ ٢٩١.\n(^٢) قال السيوطي: أكثرهم حديثًا أبو هريرة، روى خمسة آلاف وثلائمائة وأربعة وسبعين حديثًا، اتفق الشيخان منها على ثلاثمائة وخمسة وعشرين، وانفرد البخاري بثلاثة وتسعين، ومسلم بمائة وتسعة وثمانين.\nثم ابن عمر روى ألفي حديث وستمائة وثلاثين حديثًا، ثم أنس بن مالك روى ألفين ومائتين وستة وثمانين حديثًا، ثم عائشه روت ألفين ومائتين وعشرة، ثم ابن عباس روى ألفًا وستمائة وستين حديثًا، وجابر بن عبد الله روى ألفًا وخمسمائة وأربعين حديثًا. أهـ \"تدربب الراوي\" ٢/ ٣١٠ - ٣١١ بتصرف.\nوانظر: \"علوم الحديث\" ص ٢٩٦ - ٢٩٧، و\"المقنع\" ٢/ ٤٩٤ - ٤٩٥.\n(^٣) رواه أحمد في \"فضائل الصحابة\" ٢/ ١٢٣٣ - ١٢٣٤ (١٩١١)، والطبري في \"تهذيب الآثار\" (٢٥٩)، والطبراني ١٠/ ٢٦٤ (١٠٦١٥) من طريق ليث بن أبي سليم عن مجاهد عن ابن عباس به.\nوإسناده ضعيف؛ لضعف ليث بن أبي سليم، قال الحافظ في \"التقريب\" (٥٦٨٥): صدوق اختلط جدًا ولم يتميز حديثه فترك، ورواه الترمذي (٣٨٢٢)، وابن سعد ٢/ ٣٧٠، وأحمد في \"فضائل الصحابة\" (٢/ ١٠٦٨ - ١٠٦٩ (١٥٦١)، والطبري في \"تهذيب الآثار\" مسند ابن عباس (٢٦٠) من طريق ليث عن أبي الجهضم عن ابن عباس به. =","vol":"2","page":341},{"text":"روى عنه جماعة من الصحابة منهم: أنس وابن عمر وخلق من التابعين. روى عنه أيضًا أخوه كثير بن العباس (^١).\nمات بالطائف، وقبره بها مشهور يزار. سنة ثمان وستين ابن إحدى وسبعين سنة عَلَى الصحيح في أيام ابن الزبير، وصلى عليه محمد بن الحنفية، وقال: اليوم مات رباني هذِه الأمة. وهو أحد أولاد العباس العشرة، وليس في الصحابة عبد الله بن عباس غيره، فهو إذًا من الأفراد (^٢).\nفائدة:\nعبد الله هذا أحد العبادلة، وثانيهم: عبد الله بن الزبير، وثالثهم: عبد الله بن عمر، ورابعهم: عبد الله بن عمرو بن العاص. وحذف الجوهري في \"صحاحه\" (^٣) ابن الزبير (^٤).\nووهم النووي في \"مبهماته\" (^٥)، والقطعة التي لَهُ عَلَى هذا الكتاب\n_________\n= وإسناده ضعيف أيضًا؛ لضعف ليث، ولأنه مرسل، قال الترمذي: حديث مرسل ولا نعرف لأبي جهضم سماعًا من ابن عباس، وقد روي عن عبيد الله بن عبد الله بن عباس أهـ. قال الألباني في \"ضعيف الترمذي\": ضعيف الإسناد.\n(^١) ستأتي ترجمته عند شرح حديث (١٠٤٦).\n(^٢) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٣/ ٤٨٢ - ٤٨٩، و\"معجم الصحابة\" لابن قانع ٢/ ٦٦ (٥٠٢)، و\"أسد الغابة\" ٣/ ٢٩٠ - ٢٩٤ (٣٠٣٥)، و\"الإصابة\" ٢/ ٣٣٠ - ٣٣٤ (٤٧٨١).\n(^٣) ورد بهامش (ف): في باب: عبد. وأثبته فيها في باب: الألف اللينة بدل ابن عمرو، ذكره في آخر \"الصحاح\".\n(^٤) \"الصحاح\" ٢/ ٥٠٥.\n(^٥) \"الإشارات إلى بيان الأسماء المبهمات\" للنووي ص (٦٠٩) المطبوع مع كتاب \"الأسماء المبهمة\" للخطيب.","vol":"2","page":342},{"text":"عليه، حيث زعم أنه أثبت ابن مسعود منهم وحذف ابن عمرو، وهذا غلط عليه، فإنه لم يذكر ابن مسعود وأثبت ابن عمرو، وقد (ذكر) ابن الزبير كما نبهنا عليه.\nوأما سعيد بن جبير فهو الإمام المجمع عَلَى جلالته وثقته وعلو مرتبته في العلوم تفسيرًا وحديثًا وفقهًا، أبو محمد سعيد بن جبير بن هشام الكوفي الأسدي الوالبي -بكسر اللام وبالباء الموحدة- نسبة إلى ولاء بني والبة. ووالبة هو ابن الحارث بن ثعلبة بن دودان بدالين مهملتين -بضم الدال الأولى- (بن أسد بن خزيمة) (^١)، سمع سعيد خلقًا من الصحابة منهم العبادلة غير ابن عمرو.\nوعنه خلق من التابعين منهم الزهري، وممن روى عنه ابناه عبد الملك وعبد الله، مات سنة خمس وتسعين عن تسع وأربعين سنة، قتله الحجاج صبرًا.\nقَالَ خلف بن خليفة: حَدَّثَنَا بواب الحجاج قَالَ: رأيت رأس سعيد بن جبير بعدما سقط من الأرض يقول: لا إله إلا الله (^٢)، وقال خلف عن رجل: إنه لما نَدَر رأسه هلل ثلاث مرات يفصح بها (^٣).\nوقيل: إن الحجاج قَالَ له: اختر أي قتلة شئت قَالَ: اختر أنت لنفسك، القصاص أمامك. ولم يعش الحجاج بعده إلا أيامًا (^٤)، ولما\n_________\n(^١) ساقطة: من (ج).\n(^٢) رواه أسلم بن سهل الواسطي في \"تاريخ واسط\" ص ٩١، وأبو نعيم في \"حلية الأولياء\" ٤/ ٢٩١.\n(^٣) رواه ابن سعد في \"طبقاته\" ٦/ ٢٦٥، والطبري في \"تاريخه\" ٤/ ٢٤.\n(^٤) رواه مطولًا أبو نعيم في \"الحلية\" ٤/ ٢٩١ - ٢٩٤، وذكرها الذهبي في \"السير\" ٤/ ٣٢٣، وقال: هذِه حكاية منكرة، غير صحيحة. اهـ.","vol":"2","page":343},{"text":"قدم أصبهان لم يحدث ثم لما رجع الكوفة حدث، فقيل له في ذَلِكَ، فقال: انشر بزك حيث تعرف (^١).\nوأما الراوي عن سعيد فهو موسى بن أبي عائشة أبو الحسن الكوفي الهمداني -بالمهملة- مولى آل جعدة بن هبيرة، روى عن كثيرين من التابعين، وعنه الأعلام الثوري وغيره ووثقه السفيانان ويحيى بن معين وذكره ابن حبان في \"ثقاته\" (^٢)، وقال ابن أبي حاتم: سألت أبي عنه فقال: صالح الحديث. قُلْتُ: يحتج بحديثه؟ قَالَ: يكتب حديثه (^٣)، وقال جرير: رأيته لا يخضب وكان إِذَا رأيته ذكرت الله لرؤيته. ولما ساقه البخاري في التفسير عنه قَالَ: وكان ثقة (^٤).\nوأما الراوي عنه فهو أبو عوانة -بفتح العين- واسمه الوضاح بن عبد الله اليشكري -ويقال: الكندي- الواسطي مولى يزيد بن عطاء وقيل: عطاء بن عبد الله الواسطي، كان من سبي جرجان.\nرأى الحسن وابن سيرين، وسمع من محمد بن المنكدر حديثًا واحدًا، وسمع خلقًا بعدهم من التابعين وأتباعهم.\n_________\n(^١) رواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ١/ ٣١٦، أبو نعيم في \"تاريخ أصبهان\" ١/ ٣٢٤، وانظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٢٥٦ - ٢٦٧، و\"التاريخ الكبير\" ٣/ ٤٦١ - ٤٦٢ (١٥٣٣)، و\"معرفة الثقات\" ١/ ٣٩٥ (٥٧٨)، و\"الجرح والتعديل\" ٤/ ٩ - ١٠ (٢٩)، و\"تهذيب الكمال\" ٣٥٨ - ٣٧٦ (٢٢٤٥).\n(^٢) \"الثقات\" ٥/ ٤٠٤.\n(^٣) \"الجرح والتعديل\" ٨/ ١٥٧.\n(^٤) سيأتي برقم (٤٩٢٧) كتاب: التفسير، باب: قوله تعالى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾.\nوانظر ترجمة موسى بن أبي عائشه في: \"الطبقات الكبرى\" ٦/ ٣٢٦، \"التاريخ الكبير\" ٧/ ٢٨٩ (١٢٣٤)، \"الجرح والتعديل\" ٨/ ١٥٦ (٧٠٠)، \"ثقات ابن حبان\" ٥/ ٤٠٤، \"تهذيب الكمال\" ٢٩/ ٩٠ (٦٢٧١).","vol":"2","page":344},{"text":"وروى عنه الأعلام منهم: شعبة ووكيع وابن مهدي.\nقَالَ عفان: كان صحيح الكتاب ثبتًا، وهو في جميع حاله أصح حديثًا عندنا من شعبة. وقال أحمد: إِذَا حدث من كتابه فهو أثبت من شريك، وإذا حدث من غير كتابه وهم، وقال أبو زرعة: بصري ثقة إِذَا حدث من كتابه. وقال ابن أبي حاتم: كتبه صحيحة، وإذا حدث من حفظه غلط كثيرًا وهو صدوق ثقة (^١).\nمات سنة ست وسبعين ومائة، وقيل: سنة خمس وسبعين.\nقَالَ الخطيب: حدث عنه شعبة والهيثم بن سهل التستري، وبين وفاتيهما مائة سنة وسنة واحدة أو أكثر (^٢).\nوأما الراوي عنه فهو أبو سلمة موسى بن إسماعيل المنقري -بكسر الميم وإسكان النون وفتح القاف- نسبة إلى منقر بن عبيد بن مقاعس البصري الحافظ المكثر الثقة الثبت، التبوذكي -بفتح التاء المثناة فوق، ثم موحدة مضمومة، ثم واو، ثمَّ ذال معجمة مفتوحة- سمع المبارك بن فضالة وحماد بن سلمة، وسمع من شعبة حديثًا واحدًا وطبقتهم.\nروى عنه يحيى بن معين، والبخاري وأبو داود، وغيرهم من الأعلام، وروى لَهُ مسلم والترمذي وأبو داود عن رجل عنه، والذي رواه مسلم حديث واحد: حديث أم زرع رواه عن الحسن الحلواني\n_________\n(^١) \"الجرح والتعديل\" ٩/ ٤١.\n(^٢) \"السابق واللاحق\" ص ٣٢٥ (٢٠٦).\nوانظر ترجمة أبي عوانة في: \"الطبقات الكبرى\" ٧/ ٢٨٧، \"التاريخ الكبير\" ٨/ ١٨١ (٢٦٢٨)، \"الجرح والتعديل\" ٩/ ٤٠ (١٧٣)، \"ثقات ابن حبان\" ٧/ ٥٦٢، \"تهذيب الكمال\" ٣٠/ ٤٤٢ (٦٦٨٨).","vol":"2","page":345},{"text":"عنه (^١). قَالَ الدوري: كتبنا عنه خمسة وثلاثين ألف حديث. مات سنة ثلاث وعشرين ومائتين بالبصرة.\nواختلف في سبب نسبته التبوذكي عَلَى أقوال:\nأحدها: لأنه اشترى دارًا بتبوذك، قاله أبو حاتم الرازي (^٢).\nثانيها: لأنه نزل داره قوم منها فنسب إليها، قَالَ ابن أبي خيثمة: سمعته يقول: لا جُزِي خيرًا من سماني تبوذكيًّا، أنا مولى بني منقر، إنما نزل داري قوم من أهل تبوذك، سموا تبوذكيًّا.\nثالثها: (أنها) (^٣) نسبة إلى بيع السماد، قاله السمعاني (^٤)، والسماد -بفتح السين-: سرجين يوضع في الأرض ليجود نباته.\nرابعها: أنها نسبة إلى بيع ما في بطون الدجاج من الكبد والقلب والقانصة، قاله ابن ناصر، وذكر النووي في \"شرحه\" هذِه الأقوال ثمَّ قَالَ: الصحيح المعتمد ما قدمناه (^٥).\nفائدة:\nهذا الإسناد كله عَلَى شرط الستة، ورواته ما بين مكي وكوفي وبصري وواسطي، وكلهم من الأفراد لا (أعلم) (^٦) من شاركهم في\n_________\n(^١) مسلم (٢٤٤٨) كتاب: فضائل الصحابة، باب: ذكر حديث أم زرع.\n(^٢) \"الجرح والتعديل\" ٨/ ١٣٦ (٦١٥).\n(^٣) في (ج): أنه.\n(^٤) انظر: \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٢٠٧.\n(^٥) انظر ترجمة أبي سلمة التبوذكي في: \"الطبقات الكبرى\" ٧/ ٣٠٦، و\"التاريخ الكبير\" ٧/ ٢٨٠ (١١٨٦)، و\"معرفة الثقات\" ٢/ ٣٠٣ (١١٨٠)، و\"الثقات\" ٩/ ١٦٠، و\"تهذيب الكمال\" ٢٩/ ٢١ - ٢٧ (٦٢٣٥).\n(^٦) في (ج): أعرف.","vol":"2","page":346},{"text":"اسمهم مع اسم أبيهم، وفيه من طرف الإسناد رواية تابعي عن تابعي، وهما موسى بن أبي عائشة، عن سعيد.\nالوجه الثالث:\nقيل: كان يتعجل به حتَّى يكتب لئلا ينسى (^١)، قَالَ تعالى: ﴿وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ﴾ [طه: ١١٤]،، وقال: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى (٦)﴾ [الأعلى: ٦]، وعن الشعبي: إنما يعجل بذكره من حبه له وحلاوته في لسانه (^٢)، فنهي عن ذَلِكَ حتَّى يجتمع؛ لأن بعضه مرتبط ببعض و-بإسكان الميم مع فتح العين- قَالَ ابن قرقول (^٣):\nجمعه لك صدرك -بسكون الميم عند الأصيلي مع ضم العين ورفع الصدر- وعند أبي ذر: جمعه لك في صدرك. وعند النسفي: جمعه لك صدرك. وقيل: تحفظه وتقرأه. وقيل: ﴿وقرآنه﴾: تأليفه (^٤).\nالوجه الرابع: في فوائده:\nالأولى: هذا الحديث حصل في إسناده نوع من علوم الحديث وهو\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٣٣٩ - ٣٤٠ عن جماعة، منهم: ابن عباس، ومجاهد، والحسن، وقتادة.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٣٣٩ (٣٥٦٢١).\n(^٣) هو الإمام العلامة، أبو إسحاق، إبراهيم بن يوسف بن إبراهيم بن عبد الله بن باديس بن القائد، المعروت بابن قرقول، كان رحالًا في العلم نقالًا فقيهًا، نظارًا أديبًا نحويًّا، عارفًا بالحديث ورجاله، بديع الكتابة، وكان من أوعية العلم، له كتاب \"المطالع على الصحيح\" غزير الفوائد، توفي في شعبان سنة تسع وستين وخمسمائة، وله أربع وستون سنة.\nانظر ترجمته في: \"وفيات الأعيان\" ١/ ٦٢، \"سير أعلام النبلاء\" ٢٠/ ٥٢٠، \"الوافي بالوفيات\" ٦/ ١٧١، \"شذرات الذهب\" ٤/ ٢٣١.\n(^٤) رواه الطبري في \"تفسيره\" ١٢/ ٣٤٠ (٣٥٦٣٢، ٣٥٦٣٣) عن قتادة.","vol":"2","page":347},{"text":"التسلسل بتحريك الشفة لكنه لم يتصل تسلسله، وقَلّ في المسلسل الصحيح (^١).\nالثانية: المعالجة: المحاولة وسبب حصولها عظم ما يلاقيه من هيبة الوحي الكريم والملك، قَالَ تعالى: ﴿إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا (٥)﴾ [المزمل: ٥].\nالثالثة: قوله (وَكَانَ مِمَّا يُحَرِّكُ شَفَتَيْهِ) معناه: كثيرًا ما كان يفعل ذَلِكَ، وقيل: معناه: هذا من شأنه ودأبه، حكاه القاضي، فجعل (ما) كناية عن ذَلِكَ- ومثله قوله في كتاب الرؤيا: كان مما يقول لأصحابه: \"من رأى منكم رؤيا\" (^٢)، أي هذا من شأنه- وأدغم النون في ميم (ما)، وقيل: معناها: ربما، وهو قريب من الأول؛ لأن ربما قد تأتي للتكثير (^٣).\nالرابعة: فيه أنه يستحب للمعلم أن يمثل للمتعلم بالفعل، ويريه الصورة بفعله إِذَا كان فيه زيادة بيان على الوصف بالقول؛ لقول ابن عباس: (فأنا أحركهما لك كما كان رسول الله - ﷺ - يحركهما).\nالخامسة: قوله: فإذا ﴿فَإِذَا قَرَأْنَاهُ﴾ [القيامة: ١٨]، أي: قراءة جبريل عليك، وفيه كما قَالَ القاضي إضافة ما يقول من أمره تعالى إليه ويحتج به في أمر التنزيل وغيره من الظواهر المشكلة إلى الله تعالى (^٤).\n_________\n(^١) قال الحافظ الذهبي في \"الموقظة\" ص (٤٤): وعامة المسلسلات واهية وأكثرها باطلة لكذب رواتها، وأقواها المسلسل بقراءة سورة الصف، والمسلسل بالدمشقيين، والمسلسل بالمصريين، والمسلسل بالمحمدين إلى ابن شهاب أهـ.\n(^٢) سيأتي برقم (٧٠٤٧) كتاب: التعبير، باب: تعبير الرؤيا بعد صلاة الصبح. من حديث سمرة بن جندب.\n(^٣) \"إكمال المعلم\" ٢/ ٣٦٠.\n(^٤) \"إكمال المعلم\" ٢/ ٣٥٩. وفيه: فيحتج به في حديث التنزل. =","vol":"2","page":348},{"text":"وقوله: (فاتبع قرآنه) أي: فاستمع له وأنصت (^١)، وقيل: اتبع حلاله واجتنب حرامه (^٢).\nوقوله: ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (١٩)﴾ [القيامة: ١٩]، أي: أن تقرأه، وفي مسلم: أن نُبَيِّنَهُ بلسانك (^٣)، وقيل: بحفظك إياه، وقيل: ببيان ما فيه من حلال وحرام (^٤) حكاه القاضي قَالَ: وقد اختلف السلف في الهذَّ (^٥) والترتيل، فمن رأى الهذَّ أراد استكثار الأجر بعدد الكلمات، ومن رأى الترتيل ذهب إلى فهم معانيه وتدبره، والوقوف عند حدوده وتحسين تلاوته، وما أمر الله تعالى نبيه - ﷺ - حيث قَالَ: ﴿وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا﴾ [المزمل: ٤] وهو اختيار الأكثر، ولا خلاف أن الهذَّ الذي ينتهي إلى ترك إقامة حروفه غير جائز.\nوقال مالك: من الناس من إِذَا هذَّ كان أخف عليه، وإذا رتل أخطأ، ومنهم من لا يحسن يَهُذُّ، والناس في ذَلِكَ عَلَى قدر حالاتهم وما يَخِفُّ عليهم (^٦). قَالَ القاضي: وما قاله مالك وغيره من إجازة الهذَّ لمن أراد\n_________\n= قلت: لعله يقصد حديث: ينزل ربنا كل ليلة إلى السماء الدنيا … الحديث.\nوسيأتي الكلام عليه في حديث (١١٤٥).\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٣٤١ (٣٥٦٣٤، ٣٥٦٣٥) عن ابن عباس.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٣٤١ (٣٥٦٣٧، ٣٥٦٣٨) عن قتادة.\n(^٣) مسلم (٤٤٨/ ١٤٧).\n(^٤) رواه الطبري في \"تفسيره\" ١٢/ ٣٤١ (٣٥٦٤١) عن ابن عباس، (٣٥٦٤٢) عن قتادة.\n(^٥) الهَذُّ: سرد القراءة، ومداركتها في سرعة واستعجال. وقيل: سرعة القطع. انظر: \"النهاية\" ٥/ ٢٥٥، \"المصباح المنير\" ص ٢٣٤، \"تهذيب الأسماء واللغات\" ٣/ ١٨١.\n(^٦) انظر: \"المنتقى\" ١/ ٣٤، قال أبو الوليد الباجي ﵀: ومعنى ذلك عندي أنه يستحب لكل إنسان ملازمة ما يوافق طبعه ويخف عليه، فربما تكلف ما يخالف طبعه ويشق عليه ويقطعه ذلك عن القراءة والإكثار منها، وليس هذا مما يخالف ما قدمناه من تفضيل الترتيل لمن تساوى في حاله الأمران اهـ.","vol":"2","page":349},{"text":"مجرد التلاوة وفضل القراءة، أما من فتح الله تعالى عليه بعلمه وفهم معاني القرآن (واستنارة) (^١) حكمه فتلاوته وإن كانت قليلة أفضل من ختمات لغيره هذا (^٢).\nالسادسة: همزة (وأنصت) همزة قطع، هذا هو الفصيح الذي جاء به القرآن العظيم، وفيه ثلاث لغات ذكرهن الأزهري: أنصت، ونصت، وانتصت (^٣).\nوالإنصات: السكوت. والاستماع: الإصغاء (^٤).\nالسابعة: أعاد (كان) في قوله: (وَكَانَ مِمَّا يُحَرِّكُ) مع تقدمها في قوله: (كَانَ يُعَالِجُ)، وهو جائز إِذَا طال الكلام كما في قوله تعالى: ﴿أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ (٣٥)﴾ الآية [المؤمنون: ٣٥] وغيرها.\nالثامنة: في الحديث أن أحدًا لا يحفظ القرآن إلا بعون الله وَمنَّهِ وفَضْلِهِ، قَالَ الله تعالى: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (١٧)﴾ [القمر: ١٧].\nالتاسعة: معنى أمر الله تعالى نبيه أن لا يحرك بالقرآن لسانه ليعجل به، وعدته له أن يجمعه في صدره، لكي يتدبره ويتفهمه وتبدو له عجائب القرآن وحكمته وتقع في قلبه مواعظه فيتذكر بذلك، ولتتأسى به أمته في تلاوته، فينالوا بركته ولا يُحْرموا حكمته، وقد ذكر الله هذا المعنى فقال:\n_________\n(^١) في (ج): واستبان.\n(^٢) \"إكمال المعلم\" ٢/ ٣٥٩ - ٣٦٠.\n(^٣) \"تهذيب اللغة\" مادة: (نصت) ٤/ ٣٥٨٢.\n(^٤) قال الحافظ في \"فتح الباري\" ٨/ ٦٨٣: ولا شك أن الاستماع أخص من الإنصات؛ لأن الاستماع الإصغاء، والإنصات السكوت، ولا يلزم من السكوت الإصغاء اهـ. =","vol":"2","page":350},{"text":"﴿مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ﴾ (^١) [ص: ٢٩].\n_________\n=وتعقب هذا القول المباركفوري في \"تحفة الأحوذي\" ٣/ ٨ فقال: قلت: الإنصات هو السكوت مع الإصغاء لا السكوت المحض. أهـ.\n(^١) آخر الجزء الثالث من تجزئة المصنف.\nوورد بهامش (ف) ما نصه: بلغ إبراهيم الحلبي قراءة على المصنف وسمعه ولده نور الدين علي والحاضري … والبرموي وعلاء الدين الحموي والبكري والعاملي … شيخنا شمس الدين الصفدي .... الفخر الرزازي وسراج الدين عمر الحريري، وسمع شيئًا يسيرًا آخرون.","vol":"2","page":351},{"text":"<span data-type='title' id=toc-201>٦ - باب</span>\n٦ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِىِّ، ح وَحَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يُونُسُ وَمَعْمَرٌ، عَنِ الزُّهْرِىِّ، نَحْوَهُ قَالَ: أَخْبَرَنِى عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - أَجْوَدَ النَّاسِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِى رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ يَلْقَاهُ فِى كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ، فَلَرَسُولُ اللهِ - ﷺ - أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ. [١٩٠٢ - ٢٢٢٠ - ٣٥٥٤ - ٤٩٩٧ - مسلم ٢٣٠٨ - فتح ١/ ٣٠]\nالحديث السادس:\nقال البخاري ﵀:\nحَدَّثنَا عَبْدَانُ، أَبْنَا عَبْدُ اللهِ، أنبا يُونُسُ، عَنِ الزُّهْرِيِّ، وَحَدَّثنَا بشْرُ ابْنُ مُحَمَّد أنَبا عَبْدُ اللهِ، أنا يُونُسُ وَمَعْمَرٌ نحوه، عَنِ الزُّهْرِيِّ، أَنبا عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - أَجْوَدَ النَّاسِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ القُرْآنَ، فَلَرَسُولُ اللهِ - ﷺ - أجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ المُرْسَلَةِ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري في خمسة مواضع: أخرجه هنا كما ترى، وفي صفة النبي - ﷺ -، عن عبدان أيضًا، عن ابن المبارك، عن يونس (^١)، وفي الصوم، عن موسى، عن إبراهيم (^٢)، وفي فضائل\n_________\n(^١) سيأتي برقم (٣٥٥٤) كتاب: المناقب، باب: صفة النبي - ﷺ -.\n(^٢) سيأتي برقم (١٩٠٢) باب: أجود ما كان النبي - ﷺ - يكون في رمضان.","vol":"2","page":352},{"text":"القرآن، عن يحيى بن قزعة، عن إبراهيم (^١)، وفي بدء الخلق، عن ابن مقاتل، عن عبد الله، عن يونس، عن الزهري (^٢)، وأخرجه مسلم في فضائل النبي - ﷺ -، عن أربعة، عن منصور بن أبي مزاحم، وأبي عمران محمد بن جعفر، عن إبراهيم، وعن أبي غريب، عن ابن المبارك، عن يونس، وعن عبد بن حميد، عن عبد الرزاق، عن معمر ثلاثتهم، عن الزهري به (^٣).\nالوجه الثاني: في التعريف بحال رواته:\nوقد سلف منهم ابن عباس والزهري ومعمر ويونس. وأما عبيد الله بن عبد الله فهو الإمام أبو عبد الله عبيد الله بن عبد الله بن عتبة بن مسعود بن غافل -بالغين المعجمة والفاء- بن حبيب بن شمخ بن فار -بالفاء وتخفيف الراء- بن مخزوم بن صاهلة بن كاهل -بكسر الهاء- بن الحارث بن تميم بن سعد بن هذيل بن مدركة بن إلياس بن مضر الهذلي المدني الإمام الجليل التابعي، أحد الفقهاء السبعة كما أسلفناه في ترجمة عروة، وكاهل قبائل منها هذِه، ومنها: كاهل بن أسد بن خزيمة بن مدركة، منهم الأعمش، والكاهل في اللغة: الحارك بين الكتفين.\nسمع خلقًا من الصحابة، منهم: ابن عباس وابن عمر وأبو هريرة، وعنه جمع من التابعين، وهو مُعَلِّم عمر بن عبد العزيز، وكان قد ذهب بصره. روي عنه أنه قَالَ: ما سمعت حديثًا قط فأشاء أن أعيه إلا وعيته (^٤).\n_________\n(^١) سيأتي برقم (٤٩٩٧) باب: كان جبريل يعرض القرآن على النبي - ﷺ -.\n(^٢) سيأتي برقم (٣٢٢٠) باب: ذكر الملائكة.\n(^٣) مسلم (٢٣٠٨) في الفضائل، باب كان النبي - ﷺ - أجود الناس بالخير من الريح المرسلة.\n(^٤) رواه يعقوب في \"المعرفة والتاريخ\" ١/ ٥٦٠، وابن أبي حاتم في \"الجرح والتعديل\" ٥/ ٣٢٠ (١٥١٧)، وابن عبد البر في \"التمهيد\" ٩/ ٩.","vol":"2","page":353},{"text":"وقال الزهري: ما جالست عالمًا إلا رأيت أني أتيت عَلَى ما عنده ما خلا عبيد الله بن عبد الله، فإني لم آته إلا وجدت عنده علمًا طريفًا، وقال العجلي: رجل صالح جامع للعلم تابعي ثقة (^١)، وقال أبو زرعة: ثقة مأمون (^٢).\nمات قبل علي بن الحسين سنة أربع أو خمس أو ثمان أو تسع وتسعين (^٣).\nفائدة:\nروى البيهقي بإسناده، عن عبد الله والد عبيد الله هذا قَالَ: أذكر أن النبي - ﷺ - أخذني وأنا خماسي أو سداسي فأجلسني في حجره، ومسح رأسي، ودعا لي ولذريتي بالبركة (^٤). وفي هذا منقبة لعبد الله وذريته، وفيه أيضًا فائدة لغوية، وهي صحة إطلاق لفظ سداسي في الآدمي كما في خماسي، وقد منع ذَلِكَ بعضهم.\nوأما الراوي عنه فهو الإمام أبو عبد الرحمن عبد الله بن المبارك بن واضح الحنظلي التميمي، مولاهم المروزي شيخ الإسلام، ذو الفنون، الحجة، الثبت.\nروى عن سليمان التيمي وعاصم الأحول وحميد، وعنه ابن مهدي وابن معين وابن عرفة، أبوه تركي مولى (تاجر) (^٥) من همذان من بني\n_________\n(^١) \"معرفة الثقات\" ٢/ ١١١ - ١١٢ (١١٦١).\n(^٢) انظر: \"الجرح والتعديل\" ٥/ ٣٢٠ (١٥١٧).\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٢٥٠، و\"التاريخ الكبير\" ٥/ ٣٨٥ - ٣٨٦ (١٢٣٩)، و\"تهذيب الكمال\" ١٩/ ٧٣ - ٧٧ (٣٦٥٣).\n(^٤) البيهقي في \"دلائل النبوة\" ٦/ ٢١٥. ورواه أيضًا: الطبراني في \"الأوسط\" ١/ ٩٩ (٣٠٣)، قال الهيثمي في \"المجمع\" ٣/ ٣٩٩ (١٦٠٩٧): فيه من لا أعرفهم. اهـ.\n(^٥) في (ج): رجل.","vol":"2","page":354},{"text":"حنظلة وأمه خوارزمية، ولد سنة ثماني عشرة ومائة، ومات في رمضان سنة إحدى وثمانين ومائة، وقبره بهيت، مدينة على شاطئ الفرات، سميت بذلك؛ لأنها في هوة أي منخفض وقبره يزار (^١)، قَالَ الخطيب الحافظ: حدث عنه معمر بن راشد والحسين بن داود، وبين وفاتيهما مائة واثنان وثلاثون سنة، وقيل: مائة وثلاثون (سنة) (^٢) وقيل: مائة وتسع وعشرون (^٣). ولعمار بن (الحسن) (^٤) يمدح عبد الله بن المبارك:\nإِذَا سار عبد الله من مرو ليلة … فقد سار منها نورها وجمالها\nإِذَا ذكر الأحبار (من) (^٥) كل بلدة … فهم أنجم فيها وأنت هلالها (^٦)\nوكان كثيرًا ما يتمثل:\nوإذا صاحبت فاصحب صاحبًا … ذا حياء وعفاف وكرم\nقوله للشيء: لا إن قُلْتَ: لا … وإذا قُلْتَ: نعم قَالَ: نم\nفائدة:\nعبد الله بن المبارك هذا من أفراد الكتب الستة، ليس فيها من يسمى بهذا الاسم غيره، نعم في الرواة خمسة غيره، ذكرهم الخطيب في \"المتفق والمفترق\" أحدهم: بغدادي حدث عن همام، ثانيهم: خراساني وليس بالمعروف، ثالثهم شيخ روى عنه الأثرم، رابعهم:\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٧٢، \"التاريخ الكبير\" ٥/ ٢١٢ (٦٧٩)، \"معرفة الثقات\" ٢/ ٥٤ - ٥٦ (٩٥٩)، \"الجرح والتعديل\" ٥/ ١٧٩ - ١٨١ (٨٣٨)، \"تهذيب الكمال\" ١٦/ ٥ - ٢٤ (٣٥٢٠).\n(^٢) من (ج).\n(^٣) \"السابق واللاحق\" ص ٢٥٢.\n(^٤) في (ج): (الحسين).\n(^٥) في (ج): (في).\n(^٦) رواه الخطيب في \"تاريخ بغداد\" ١٠/ ١٦٣.","vol":"2","page":355},{"text":"بزار روى عنه سهل البخاري، وخامسهم: جوهري، روى عن أبي الوليد الطيالسي.\nوأما الراويان عن ابن المبارك فأحدهما: عبدان وهو أبو عبد الرحمن عبد الله بن. عثمان بن جبلة بن أبي رواد ميمون، وقيل: أيمن العتكي المروزي، وعبدان لقب له وهو مولى المهلب بن أبي صفرة، سمع مالكًا وحماد بن زيد وغيرهما من الأعلام، وعنه الذهلي والبخاري وغيرهما، وروى مسلم وأبو داود والنسائي عن رجل عنه، وأخرج لَهُ الترمذي أيضًا. مات سنة إحدى أو اثنتين وعشرين أو عشرين ومائتين عن ست وسبعين سنة.\nقَالَ أحمد بن عبدة (الآملي) (^١): تصدق عبدان بن عثمان في حياته بألف ألف درهم، وكَتَبَ كُتُبَ عبد الله بن المبارك بقلم واحدٍ، وقال أحمد: ما بقي الرحلة إلا إلى عبدان خراسان. وقال أحمد السالف عنه: ما سألني أحد حاجة إلا قمت لَهُ بنفسي، فإن تم وإلا قمت له بمالي، فإن تم وإلا استعنت بالإخوان، فإن تم وإلا استعنت بالسلطان (^٢).\nفائدة:\nعبدان هذا لَهُ أخ اسمه عبد العزيز بن عثمان المعروف بشاذان (^٣)، وعبدان أيضا هو ابن بنت عبد العزيز بن أبي رواد، وكلهم موالي المهلب كما سلف.\n_________\n(^١) في (خ): (الأيلي).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ١٤٧ (٤٤٩)، و\"الجرح والتعديل\" ٥/ ١١٣ (٥١٨)، و\"الثقات\" ٨/ ٣٥٢، و\"تهذيب الكمال\" ١٥/ ٢٧٦ - ٢٧٩ (٣٤١٦).\n(^٣) انظر: \"ثقات ابن حبان\" ٨/ ٣٩٥، \"تهذيب الكمال\" ١٨/ ١٧٢ (٣٤٦٣).","vol":"2","page":356},{"text":"فائدة ثانية:\nعبدان لقب لجماعة أكبرهم هذا، قَالَ ابن طاهر: إنما قيل لَهُ ذَلِكَ؛ لأن كنيته أبو عبد الرحمن واسمه عبد الله، فاجتمع في اسمه وكنيته العبدان، وهذا لا يصح بل ذَلِكَ من تغيير العامة للأسامي وكسرهم لها في زمن صغر المسمى أو نحو ذَلِكَ، كما قالوا في علي: (عليان) (^١)، وفي أحمد بن يوسف السلمي وغيره: حمدان، وفي وهب بن بقية الواسطي: وهبان (^٢).\nالراوي الثاني عن ابن المبارك: بشر بن محمد، أبو محمد المروزي السختياني، روى عنه البخاري منفردًا به عن باقي الكتب الستة هنا وفي التوحيد، وفي الصلاة وغيرها. ذكره ابن حبان في \"ثقاته\"، وقال: كان مرجئًا (^٣). مات سنة أربع وعشرين ومائتين، وأهمل المزي وفاته (^٤)،\n_________\n(^١) في (ف): (علان).\n(^٢) تعقب هذا القول العيني في \"عمدة القاري\" ١/ ٨٣ حيث قال: قلت: والذي قاله ابن طاهر هو الأوجه؛ لأن عبدان تثنية عبد، ولما كان أول أسمه عبد وأول كنيته عبد قيل: عبدان أهـ.\nقلت: وقد ذكر الذهبي في \"السير\" ٢٠/ ٤٦٤ - ٤٦٥ قصة طريفة عن سبب تسمية عبدان، قال: السمعاني: كنت أنسخ بجامع بُرُوجِرد، فقال شيخ رث الهيئة: ما تكتب؟ فكرهت جوابه، وقلت: الحديث.\nفقال: كأنك طالب حديث؟ قلت: بلى، قال: من أين أنت؟ قلت: من مرو. قال: عمَّن روى البخاري من أهل مرو؟ قلت: عن عبد الله بن عثمان وصدقة بن الفضل. قال: لم لقب عبد الله بعبدان؟ فتوقفت، فتبسم، فنظرت إليه بعين أخرى، وقلت: يفيد الشيخ. قال: كنيته أبو عبد الرحمن، واسمه عبد الله، فاجتمع فيه العبدان، فقيل: عبدان. فقلت: عمن هذا؟ قال: سمعته من محمد بن طاهر. أهـ.\n(^٣) \"الثقات\" ٨/ ١٤٤.\n(^٤) \"تهذيب الكمال\" ٤/ ١٤٥ - ١٤٦.","vol":"2","page":357},{"text":"وذكر ابن أبي حاتم بشر بن محمد الكندي، روى عن ابن أبي رزمة، وعنه علي بن خشرم (^١)، وجعله غير السختياني هذا ويحتمل أن يكونا واحدًا (^٢).\nفائدة:\nهذا الإسناد اجتمع فيه عدة مراوزة: ابن المبارك وراوياه كما علمته.\nالوجه الثالث:\nقوله: (وَحَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ). هذِه واو التحويل من إسناد إلى آخر، ويعبر عنها غالبًا بصورة ح مهملة مفردة ولها ثلاث فوائد:\nالأولى: الانتقال من إسناد إلى آخر.\nثانيها: رفع توهم أن إسناد هذا الحديث سقط (^٣).\nثالثها: عدم تركيب الإسناد الثاني عَلَى الأول.\nوكتب جماعة من الحفاظ موضعها صح، وقيل: إنها رمز إلى قولنا: الحديث، وإن أهل المغرب كلهم يقولون إِذَا وصلوا إليها: الحديث، والمختار (أن يقول) (^٤): ح ويمر كما سلف في القواعد أول الكتاب (^٥).\nوقوله: (ومعمر نحوه) أي: نحو حديث يونس.\n_________\n(^١) \"الجرح والتعديل\" ٢/ ٣٦٥ (١٤٠٦).\n(^٢) انظر ترجمته في بشر بن محمد في: \"التاريخ الكبير\" ٢/ ٨٤ (١٧٧٢)، و\"الجرح والتعديل\" ٢/ ٣٦٤ - ٣٦٥ (١٤٠٢)، و\"تهذيب الكمال\" ٤/ ١٤٥ - ١٤٦ (٧٠٥)، و\"تهذيب التهذيب\" ١/ ٢٣١.\n(^٣) كذا (ف)، وهو خطأ، وصوابه: رفع توهم أن حديث هذا الإسناد سقط. انظر: \"مقدمة ابن الصلاح\" ص (٢٠٣)، وكتبها المصنف على الصواب في \"المقنع\" ١/ ٣٦٤.\n(^٤) في (ف): (أنه يقول).\n(^٥) انظر: \"علوم الحديث\" ص ٢٠٣ - ٢٠٤، و\"المقنع\" ١/ ٣٦٤.","vol":"2","page":358},{"text":"الوجه الرابع: في ضبط ألفاظه ومعانيه:\nقوله: (وَكَانَ أَجْوَدُ) رفع الدال من أجود أصح وأشهر، أي: كان أجود أكوانه في رمضان -أي: أحسن أيامه فيها- (فهو) (^١) مبتدأ مضاف إلى المصدر، وخبره رمضان، والنصب عَلَى أنه خبر كان وفيه بُعْد؛ لأنه يلزم منه أن يكون خبرها هو اسمها ولا يصح إلا بتأويل بعيد.\nوقوله: (وَكَانَ أَجْوَدُ مَا يَكُونُ) هو تكرار يسمى عند أهل البيان التوشيح، والجود: كثرة الإعطاء. وقوله: (فَلَرَسُولُ اللهِ - ﷺ -) بفتح اللام وقوله: (مِنَ الرِّيحِ المُرْسَلَةِ) يعني: إسراعًا وعمومًا، وقيل: عطاؤه عام كالريح. وقوله: (فِي كُلِّ لَيْلَةٍ) وكذا هو لبعض رواة مسلم، وهو المحفوظ، ووقع في مسلم: (في كل سنة في رمضان حتَّى ينسلخ) (^٢) وهو بمعنى الأول، لأن قوله: (حتَّى ينسلخ) بمعنى كل ليلة.\nالوجه الخامس: في فوائده:\nالأولى: فيه كما قَالَ القاضي: تجديد الإيمان واليقين في قلبه بملاقاة الملك، وزيادة ترقيه في المقامات بمدارسته، وهذا منه - ﷺ - امتثال لقوله تعالى في تقديم الصدقة بين يدي نجوى الرسول التي كان أمر الله بها عباده، (فامتثله) (^٣) - ﷺ - بين يدي مناجاة الملك، وإن كان الله قد نسخه عن أمته (^٤). فكان - ﷺ - يلتزم أشياء في طاعة ربه كالوصال (^٥)، وخص بذلك رمضان لوجوه:\n_________\n(^١) في (ج): (فهي).\n(^٢) مسلم (٢٣٠٨).\n(^٣) في (ج): فأمسكه.\n(^٤) \"إكمال المعلم\" ٧/ ٢٧٣.\n(^٥) يدل على هذا عدة أحاديث منها ما سيأتي (١٩٦١ - ١٩٦٤) كتاب: الصوم، باب: الوصال، ومن قال: ليس في الليل صيام، و(١٩٦٥ - ١٩٦٦) باب: التنكيل لمن أكثر الوصال.","vol":"2","page":359},{"text":"أحدها: أنه شهر فاضل وثواب الصدقة فيه مضاعف، وكذلك العبادات، قَالَ الزهري: تسبيحة في رمضان خير من سبعين في غيره (^١).\nثانيها: أنه شهر الصوم، فإعطاء الناس والإحسان إليهم إعانة لهم عَلَى (الفطر) (^٢) والسحور.\nثالثها: أن الإنعام يكثر فيه، فقد جاء في الحديث أنه يزاد فيه في رزق المؤمن (^٣)، وأنه يعتق فيه كل يوم ألف ألف عتيق من النار (^٤)، فأحب الشارع أن يوافق ربه في الكرم.\nرابعها: أن كثرة الجود كالشكر لترداد جبريل إليه في كل ليلة.\n_________\n(^١) رواه الترمذي (٣٤٧٢)، وابن عبد البر في \"التمهيد\" ١٦/ ١٥٦، والمزي في \"تهذيب الكمال\" ٣٣/ ٧٨ - ٧٩، من طريق الحسن بن صالح عن أبي بشر عن الزهري، ولفظه: تسبيحة في رمضان، أفضل من ألف تسبيحة في غيره، قال الذهبي في \"الميزان\" ٧/ ١٦٩: أبو بشر عن الزهري لا يعرف، تفرد عنه الحسن بن صالح بن حي. أهـ. والحديث ضعفه الألباني في \"ضعيف سنن الترمذي\"، ورواه أيضًا ابن أبي شيبة ٦/ ١٠٧ (٢٩٨٣١) من طريق يحيى بن آدم عن حسين بن أبي بشر عن الزهري بنحوه.\n(^٢) في (ج): الفطور.\n(^٣) قطعة من حديث رواه الحارث بن أبي أسامة كما في \"بغية الباحث\" (٣١٨)، والمحاملي في \"أماليه\" (٢٩٣)، وابن خزيمة (١٨٨٧)، والبيهقي في \"الشعب\" ٣/ ٣٠٥ - ٣٠٦ (٣٦٠٨)، وفي \"فضائل الأوقات\" (٣٧) من طرق عن سعيد بن المسيب عن سلمان الفارسي قال: خطبنا رسول الله - ﷺ - آخر يوم من شعبان فقال: \"أيها الناس إنه قد أظلكم شهر عظيم .. \" الحديث.\nقال أبو حاتم في \"العلل\" ١/ ٢٤٩: حديث منكر، وأشار ابن خزيمة إلى ضعفه فقال: إن صح، وقال الألباني في \"الضعيفة\" (٨٧١): منكر.\n(^٤) قطعة من حديث رواه الفاكهي في \"أخبار مكة\" ٢/ ٣١٤ - ٣١٧ (١٥٧٥)، والبيهقي في \"شعب الإيمان\" ٣/ ٣٣٥ - ٣٣٧ (٣٦٩٥)، والديلمي كما في \"الفردوس\" (٤٩٦٠)، وابن الجوزي في \"العلل\" (٨٨٠) من حديث الضحاك بن مزاحم عن ابن عباس قال: إنه سمع النبي - ﷺ - يقول: \"إن الجنة لتنجد وتزخرف .. \" الحديث. =","vol":"2","page":360},{"text":"خامسها: أنه لما كان يدارسه القرآن زادت معاينته الآخرة فأخرج ما في يده (من) (^١) الدنيا.\nالثانية: استحباب مدارسة القرآن وكذا غيره من العلوم الشرعية، وحكمة المدارسة أن الله تعالى ضمن لنبيه أن لا ينساه فأنجزه بها، وخص بذلك رمضان؛ لأن الله تعالى أنزل القرآن فيه إلى سماء الدنيا جملة من اللوح المحفوظ ثمَّ نزل بعد ذَلِكَ نجومًا عَلَى حسب الأسباب في عشرين سنة، يروى أن الله تعالى أنزله في ليلة (أربعة) (^٢) وعشرين منه (^٣)، وقال الحسن: ذكر لنا أنه كان بين أوله وآخره ثماني عشرة سنة نزل عليه بمكة ثماني سنين قبل أن يهاجر، وبالمدينة عشر سنين (^٤)، وقال الشعبي: فرق الله تنزيله، بين أوله وآخره عشرون أو (نحو) (^٥) من عشرين سنة (^٦).\nويقال: إن الذي نزل بالمدينة ثمان وعشرون سورة، وسائرها بمكة وقد أسلفنا ذَلِكَ في حديث الوحي عن ابن عباس وابن الزبير، ويقال: إن\n_________\n= قال ابن الجوزي في \"العلل\": هذا حديث لا يصح، وقال في \"الموضوعات\" ٢/ ٥٥٢: إسناده لا يثبت، وكذا قال الشوكاني في \"الفوائد\" ص ٨٩. ورواه ابن الجوزي في \"الموضوعات\" (١١٢٠) من حديث أبي هريرة، وقال: حديث موضوع على رسول الله - ﷺ -، وفيه مجاهيل.\nوقال الألباني في \"الضعيفة\" (٢٩٩، ٥٤٦٨): موضوع.\n(^١) في (ج): في.\n(^٢) كذا في الأصول. وفي \"تفسير الطبري\": (أربع).\n(^٣) رواه الطبري في \"تفسيره\" ١١/ ٢٢١ (٣١٠٢٦) عن قتادة.\n(^٤) رواه الطبري فى \"تفسيره\" ٨/ ١٦٣ (٢٢٧٨٧، ٢٢٧٨٩).\n(^٥) روي نحوه عن قتادة، رواه عبد الرزاق في \"تفسيره\" ١/ ٣٣١ (١٦٣٦)، والطبري ٨/ ١٦٢ - ١٦٣ (٢٢٧٧٩ - ٢٢٧٨٨).\n(^٦) في (ج): (نحوًا).","vol":"2","page":361},{"text":"في ليلة أربع وعشرين من رمضان نزلت صحف إبراهيم والتوارة والإنجيل. وقيل: نزلت صحف إبراهيم أول ليلة منه، والتوارة لست والإنجيل لثلاث عشرة، والقرآن لأربع وعشرين.\nالثالثة: مجالسة الصالحين فإنه ينتفع بهم.\nالرابعة: استحباب إكثار قراءة القرآن في رمضان فإنه - ﷺ - فعل ذَلِكَ للتأسي.\nالخامسة: الحث عَلَى الجود والإفضال في كل الأوقات والزيادة منه في شهر رمضان، ومواطن الخير، وعند الاجتماع بالصالحين، وعقب فراقهم؛ ليتأثر بلقائهم.\nالسادسة: زيارة الصالحين وأهل الفضل ومجالستهم كما سلف وتكرير زيارتهم وتواصلها إِذَا كان المزور لا يكره ذَلِكَ ولا يتعطل به عن مهم هو عنده أفضل من مجالسة زائره، فإن كان بخلاف ذَلِكَ استحب تقليلها.\nالسابعة: أنه لا بأس بقول: رمضان من غير ذكر شهر، وهذا هو المذهب الصحيح المختار، وسيأتي في كتاب الصيام إن شاء الله بيان الاختلاف فيه حيث ذكره البخاري، وقد كثرت الأحاديث الصحيحة بإطلاق رمضان (^١).\nالثامنة: أن قراءة القرآن أفضل من التسبيح وسائر الأذكار، لأنه تكرر اجتماعهما عليه دون الذكر، لا يقال: المقصود تجويد الحفظ، فإنه كان حاصلًا والزيادة فيه تحصل ببعض هذِه المجالمس.\n_________\n(^١) سيأتي الكلام على هذِه المسألة مفصلًا في كتاب: الصوم، باب: هل يقال رمضان أو شهر رمضان، ومن رأى كله واسعًا. حديث (١٨٩٨ - ١٩٠٠).","vol":"2","page":362},{"text":"<span data-type='title' id=toc-202>٧ - باب</span>\n٧ - حَدَّثَنَا أَبُو الْيَمَانِ الْحَكَمُ بْنُ نَافِعٍ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِىِّ قَالَ: أَخْبَرَنِى عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ، أَخْبَرَهُ أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ، أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِى رَكْبٍ مِنْ قُرَيْشٍ -وَكَانُوا تُجَّارًا بِالشَّأمِ- فِى الْمُدَّةِ الَّتِى كَانَ رَسُولُ اللهِ - ﷺ - مَادَّ فِيهَا أَبَا سُفْيَانَ وَكُفَّارَ قُرَيْشٍ، فَأَتَوْهُ وَهُمْ بِإِيلِيَاءَ، فَدَعَاهُمْ فِى مَجْلِسِهِ، وَحَوْلَهُ عُظَمَاءُ الرُّومِ، ثُمَّ دَعَاهُمْ وَدَعَا بِتَرْجُمَانِهِ فَقَالَ: أَيُّكُمْ أَقْرَبُ نَسَبًا بِهَذَا الرَّجُلِ الَّذِى يَزْعُمُ أَنَّهُ نَبِىٌّ؟ فَقَالَ أَبُو سُفْيَانَ: فَقُلْتُ: أَنَا أَقْرَبُهُمْ نَسَبًا.\nفَقَالَ أَدْنُوهُ مِنِّى، وَقَرِّبُوا أَصْحَابَهُ، فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ.\nثُمَّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُمْ إِنِّى سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ، فَإِنْ كَذَبَنِى فَكَذِّبُوهُ.\nفَوَاللَّهِ لَوْلَا الْحَيَاءُ مِنْ أَنْ يَأْثِرُوا عَلَىَّ كَذِبًا لَكَذَبْتُ عَنْهُ.\nثُمَّ كَانَ أَوَّلَ مَا سَأَلَنِى عَنْهُ أَنْ قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ؟ قُلْتُ: هُوَ فِينَا ذُو نَسَبٍ.\nقَالَ: فَهَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَطُّ قَبْلَهُ؟ قُلْتُ لَا.\nقَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قُلْتُ: لَا.\nقَالَ: فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ فَقُلْتُ: بَلْ ضُعَفَاؤُهُمْ.\nقَالَ: أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ: بَلْ يَزِيدُونَ.\nقَالَ: فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ لَا.\nقَالَ: فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ: لَا.\nقَالَ: فَهَلْ يَغْدِرُ؟ قُلْتُ لَا، وَنَحْنُ مِنْهُ فِى مُدَّةٍ لَا نَدْرِى مَا هُوَ فَاعِلٌ فِيهَا. قَالَ: وَلَمْ تُمْكِنِّى كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هَذِهِ الْكَلِمَةِ.\nقَالَ: فَهَلْ قَاتَلْتُمُوهُ؟ قُلْتُ: نَعَمْ.\nقَالَ: فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟ قُلْتُ: الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالٌ، يَنَالُ مِنَّا وَنَنَالُ مِنْهُ.\nقَالَ: مَاذَا يَأْمُرُكُمْ؟ قُلْتُ: يَقُولُ: اعْبُدُوا اللهَ وَحْدَهُ، وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَاتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ، وَيَأْمُرُنَا بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ وَالصِّلَةِ.","vol":"2","page":363},{"text":"فَقَالَ لِلتَّرْجُمَانِ: قُلْ لَهُ: سَأَلْتُكَ عَنْ نَسَبِهِ، فَذَكَرْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ، فَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِى نَسَبِ قَوْمِهَا، وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ؟ فَذَكَرْتَ أَنْ لَا، فَقُلْتُ لَوْ كَانَ أَحَدٌ قَالَ: هَذَا الْقَوْلَ قَبْلَهُ لَقُلْتُ رَجُلٌ يَأْتَسِى بِقَوْلٍ قِيلَ قَبْلَهُ، وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ فَذَكَرْتَ أَنْ لَا، قُلْتُ: فَلَوْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قُلْتُ: رَجُلٌ يَطْلُبُ مُلْكَ أَبِيهِ، وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَذَكَرْتَ أَنْ لَا، فَقَدْ أَعْرِفُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللهِ، وَسَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ فَذَكَرْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ، وَهُمْ أَتْبَاعُ الرُّسُلِ، وَسَأَلْتُكَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ فَذَكَرْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ أَمْرُ الإِيمَانِ حَتَّى يَتِمَّ، وَسَأَلْتُكَ أَيَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ فَذَكَرْتَ أَنْ لَا، وَكَذَلِكَ الإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ، وَسَأَلْتُكَ هَلْ يَغْدِرُ؟ فَذَكَرْتَ أَنْ لَا، وَكَذَلِكَ الرُّسُلُ لَا تَغْدِرُ، وَسَأَلْتُكَ بِمَا يَأْمُرُكُمْ، فَذَكَرْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ، وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَيَنْهَاكُمْ عَنْ عِبَادَةِ الأَوْثَانِ، وَيَأْمُرُكُمْ بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ. فَإِنْ كَانَ مَا تَقُولُ حَقًّا فَسَيَمْلِكُ مَوْضِعَ قَدَمَىَّ هَاتَيْنِ، وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ، لَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ، فَلَوْ أَنِّى أَعْلَمُ أَنِّى أَخْلُصُ إِلَيْهِ لَتَجَشَّمْتُ لِقَاءَهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمِهِ.\nثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ - الَّذِى بَعَثَ بِهِ دِحْيَةُ إِلَى عَظِيمِ بُصْرَى، فَدَفَعَهُ إِلَى هِرَقْلَ، فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ. مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ. سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ فَإِنِّى أَدْعُوكَ بِدِعَايَةِ الإِسْلَامِ، أَسْلِمْ تَسْلَمْ، يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ وَ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾ [آل عمران: ٦٤]\nقَالَ أَبُو سُفْيَانَ: فَلَمَّا قَالَ مَا قَالَ، وَفَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ كَثُرَ عِنْدَهُ الصَّخَبُ، وَارْتَفَعَتِ الأَصْوَاتُ وَأُخْرِجْنَا، فَقُلْتُ لأَصْحَابِى حِينَ أُخْرِجْنَا: لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِى كَبْشَةَ، إِنَّهُ يَخَافُهُ مَلِكُ بَنِى الأَصْفَرِ. فَمَا زِلْتُ مُوقِنًا أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ عَلَىَّ الإِسْلَامَ. وَكَانَ ابْنُ النَّاظُورِ، صَاحِبُ إِيلِيَاءَ وَهِرَقْلَ، سُقُفًّا عَلَى نَصَارَى الشَّأْمِ، يُحَدِّثُ","vol":"2","page":364},{"text":"أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَاءَ أَصْبَحَ يَوْمًا خَبِيثَ النَّفْسِ، فَقَالَ بَعْضُ بَطَارِقَتِهِ: قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ. قَالَ ابْنُ النَّاظُورِ: وَكَانَ هِرَقْلُ حَزَّاءً يَنْظُرُ فِى النُّجُومِ، فَقَالَ لَهُمْ حِينَ سَأَلُوهُ: إِنِّى رَأَيْتُ اللَّيْلَةَ حِينَ نَظَرْتُ فِى النُّجُومِ مَلِكَ الْخِتَانِ قَدْ ظَهَرَ، فَمَنْ يَخْتَتِنُ مِنْ هَذِهِ الأُمَّةِ؟ قَالُوا: لَيْسَ يَخْتَتِنُ إِلاَّ الْيَهُودُ فَلَا يُهِمَّنَّكَ شَأْنُهُمْ وَاكْتُبْ إِلَى مَدَايِنِ مُلْكِكَ، فَيَقْتُلُوا مَنْ فِيهِمْ مِنَ الْيَهُودِ. فَبَيْنَمَا هُمْ عَلَى أَمْرِهِمْ أُتِىَ هِرَقْلُ بِرَجُلٍ أَرْسَلَ بِهِ مَلِكُ غَسَّانَ، يُخْبِرُ عَنْ خَبَرِ رَسُولِ اللهِ - ﷺ -، فَلَمَّا اسْتَخْبَرَهُ هِرَقْلُ قَالَ: اذْهَبُوا فَانْظُرُوا أَمُخْتَتِنٌ هُوَ أَمْ لَا. فَنَظَرُوا إِلَيْهِ، فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ، وَسَأَلَهُ عَنِ الْعَرَبِ فَقَالَ: هُمْ يَخْتَتِنُونَ. فَقَالَ هِرَقْلُ: هَذَا مَلِكُ هَذِهِ الأُمَّةِ قَدْ ظَهَرَ. ثُمَّ كَتَبَ هِرَقْلُ إِلَى صَاحِبٍ لَهُ بِرُومِيَةَ، وَكَانَ نَظِيرَهُ فِى الْعِلْمِ، وَسَارَ هِرَقْلُ إِلَى حِمْصَ، فَلَمْ يَرِمْ حِمْصَ حَتَّى أَتَاهُ كِتَابٌ مِنْ صَاحِبِهِ يُوَافِقُ رَأْىَ هِرَقْلَ عَلَى خُرُوجِ النَّبِىِّ - ﷺ - وَأَنَّهُ نَبِىٌّ، فَأَذِنَ هِرَقْلُ لِعُظَمَاءِ الرُّومِ فِى دَسْكَرَةٍ لَهُ بِحِمْصَ ثُمَّ أَمَرَ بِأَبْوَابِهَا فَغُلِّقَتْ، ثُمَّ اطَّلَعَ فَقَالَ: يَا مَعْشَرَ الرُّومِ، هَلْ لَكُمْ فِى الْفَلَاحِ وَالرُّشْدِ وَأَنْ يَثْبُتَ مُلْكُكُمْ فَتُبَايِعُوا هَذَا النَّبِيَّ؟ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الأَبْوَابِ، فَوَجَدُوهَا قَدْ غُلِّقَتْ، فَلَمَّا رَأَى هِرَقْلُ نَفْرَتَهُمْ، وَأَيِسَ مِنَ الإِيمَانِ قَالَ: رُدُّوهُمْ عَلَىَّ. وَقَالَ: إِنِّى قُلْتُ مَقَالَتِي آنِفًا أَخْتَبِرُ بِهَا شِدَّتَكُمْ عَلَى دِينِكُمْ، فَقَدْ رَأَيْتُ. فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ، فَكَانَ ذَلِكَ آخِرَ شَأْنِ هِرَقْلَ.\nرَوَاة صَالِحُ بْن كَيْسَانَ وُيُونُسُ وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ. [٥١، ٢٦٨١، ٢٨٠٤، ٢١٤١، ٢١٧٨، ٣١٧٤، ٤٥٥٣، ٥١٨٠، ٦٢٦٠، ٧١١٦، ٧٥٤١ - مسلم ١٧٧٢ - فتح ١/ ٣١]\nالحديث السابع:\nقال البخاري ﵀:\nحَدَّثنَا أَبُو اليَمَانِ الحَكَمُ بْنُ نَافِعٍ أبْنَا شعيب، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَبْدَ الله بْنَ عَبَّاسٍ، أَخْبَرَهُ، أَنَّ أَبَا سُفْيَانَ بْنَ حَرْب أَخْبَرَهُ، أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ -وَكَانُوا تُجَّارًا بِالشَّأْمِ- فِي المُدَّةِ التِي كَانَ رَسُولُ اللهِ - ﷺ - مَادَّ فِيهَا","vol":"2","page":365},{"text":"أَبَا سُفْيَانَ وَكفَّارَ قُرَيْش، فَأَتَوْهُ وَهُمْ بِإِيلِيَاءَ (^١)، فَدَعَاهُمْ فِي مَجْلِسِهِ، وَحَوْلَهُ عُظَمَاءُ الرُّومِ، ثمَّ دَعَاهُمْ وَدَعَا بِالترجمان، فَقَالَ: أَيُّكُمْ أَقْرَبُ نَسَبًا بهذا الرَّجُلِ الذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ: أَنَا أَقْرَبُهُمْ نَسَبًا. فَقَالَ: أَدْنُوهُ مِنِّي، وَقَرِّبُوا أَصْحَابَهُ، فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ. ثُمَّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُمْ: إِنِّي سَائِلٌ هذا عَنْ هذا الرَّجُلِ، فَإِنْ كَذَبَنِي فَكَذّبُوهُ. فَوَاللهِ لَوْلَا الحَيَاءُ مِنْ أَنْ يَأثِرُوا على كَذِبًا لَكَذَبْتُ عَنْهُ، ثُمَّ كَانَ أَوَّلَ مَا سَأَلَنِي عَنْهُ أَنْ قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ؟ قُلْتُ: هُوَ فِينَا ذُو نَسَبٍ. قَالَ: فَهَلْ قَالَ هذا القَوْلَ مِنْكُمْ أَحَدٌ قَطُّ قَبْلَهُ؟ قُلْتُ: لَا. قَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قُلْتُ: لَا. قَالَ: فَأَشْرَافُ النَّاسِ اتبعوه أَمْ ضُعَفَاؤُهُمْ؟ فَقُلْتُ: بَلْ ضُعَفَاؤُهُمْ. قَالَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ: بَلْ يَزِيدُونَ. قَالَ: فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ: لَا. قَالَ: فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ: لَا. قَالَ: فَهَلْ يَغْدِرُ؟ قُلْتُ: لَا، وَنَحْنُ مِنْهُ فِي مُدَّةٍ لَا نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا. قَالَ: وَلَمْ تُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هذِه الكَلِمَةِ. قَالَ: فَهَلْ قَاتَلْتُمُوهُ؟ قُلْتُ: نَعَمْ. قَالَ: فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاة؟ قُلْتُ: الحَرْب بَيْنَنَا وَبَيْنَهُ سِجَالٌ، يَنَالُ مِنَّا وَنَنَالُ مِنْهُ. قَالَ مَاذَا يَامُرُكُمْ؟ قُلْتُ: يَقُولُ: اعْبُدُوا اللهَ وَحْدَهُ، لَا تُشْرِكُوا بِهِ شَيْئًا، وَاتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ، وَيَأْمُرُنَا بِالصَّلَاةِ وَالصّدْقِ وَالْعَفَافِ وَالصِّلَةِ.\nفَقَالَ لِلتَّرْجُمَانِ قُلْ لَهُ: سَأَلْتُكَ عَنْ نَسَبِهِ، فَذَكَرْتَ أَنَهُ فِيكُمْ ذُو نَسَب، وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا، وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُم هذا القَوْلَ؟ فَذَكَرْتَ أَنْ لَا، فَقُلْتُ: لَوْ كَانَ أَحَدٌ قَالَ هذا القَوْلَ قَبْلَهُ لَقُلْتُ رَجُلٌ يَتَأَسَى بِقَوْلٍ قِيلَ قَبْلَهُ، وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ\n_________\n(^١) هنا انتهى الحديث من (ج) وفيها: رواه صالح بن كيسان ويونس ومعمر عن الزهري.","vol":"2","page":366},{"text":"مَلِكٍ؟ فَذَكَرْتَ أَنْ لَا، فَلَوْ كَانَ مِنْ آبَائِهِ مَلِك قُلْتُ: رَجُلٌ يَطْلُبُ مُلْكَ أَبِيهِ، وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَذَكَرْتَ أَنْ لَا، فَقَدْ أَعْرِفُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ على اللهِ، وَسَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ فَذَكَرْتَ أَنَّ ضُعَفَاءَهُمُ اتَبَعُوهُ، وَهُمْ أَتْبَاعُ الرُّسُلِ، وَسَأَلْتُكَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ فَذَكَرْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ أَمْرُ الإِيمَانِ حَتَّى يَتِمَّ، وَسَألْتُكَ أَيَرْتَدُّ أَحَدٌ سَخْطَةً عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ فَذَكَرْتَ أَنْ لَا، وَكَذَلِكَ الإيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ القُلُوبَ، وَسَأَلْتُكَ هَلْ يَغْدِرُ؟ (فقلت:) (^١) فَذَكَرْتَ أَنْ لَا، وَكَذَلِكَ الرُّسُلُ لَا تَغْدِرُ، وَسَأَلْتُكَ بِمَا يَأمرُكُمْ، فَذَكَرْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تعْبُدُوا اللهَ، وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَيَنْهَاكُمْ عَنْ عِبَادَةِ الأَوْثَانِ، وَيَأمرُكُمْ بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ. فَإِنْ كَانَ مَا تَقُولُ حَقًّا فَسَيَمْلِكُ مَوْضِعَ قَدَمَىَّ هَاتَيْنِ، وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ، لَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ، فَلَوْ أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لَتَجَشَّمْتُ لِقَاءَهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمِهِ. ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ - الذِي بَعَثَ بِهِ مع دحِيَةَ إِلَى عَظِيمِ بُصْرى، فَدَفَعَهُ إلى هِرَقْلَ، فَقَرَأَهُ فَإِذَا فِيهِ بِسْم اللهِ الرَّحْمَنِ الرَّحِيمِ. مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّوم. سَلَامٌ على مَنِ اتَّبَعَ الهُدى، أَمَّا بَعْدُ فَإِني أَدْعُوكَ بدِعَايَةِ الإِسْلَامِ، أَسْلِمْ تَسْلَمْ، يُوتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنًّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾ [آل عمران: ٦٤].\nقَالَ أَبُو سُفْيَانَ: فَلَمَّا قَالَ مَا قَالَ، وَفَرَغَ مِنْ قِرَاءَةِ الكِتَابِ كَثُرَ عِنْدَهُ\n_________\n(^١) في هامش (ف): فَذَكَرْتَ.","vol":"2","page":367},{"text":"الصَّخَبُ، وَارْتَفَعَتِ الأَصْوَاتُ فَأُخْرِجْنَا، فَقُلْتُ لأَصْحَابِي حِينَ أُخْرِجْنَا: لَقَدْ أَمِرَ أَمْرُ ابن أَبِي كَبْشَةَ، إِنَّهُ لَيَخَافُهُ مَلِكُ بني الأَصْفَرِ. فَمَا زِلْتُ مُوقِنًا أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ عَلَيَّ الإِسْلَامَ. وَكَانَ ابن النَّاطُورِ، صَاحِبُ إِيلِيَاءَ وَهِرَقْلَ، سُقُفًّا عَلَى نَصَارى الشَّامِ، يُحَدثُ أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَاءَ أَصْبَحَ يَوْمَا خَبِيثَ النَّفْسِ، فَقَالَ بَعْضُ بَطَارِقَتِهِ: قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ. قَالَ ابن النَّاطُورِ وَكَانَ هِرَقْلُ حَزَّاءَ يَنْظُرُ فِي النُّجُومِ، فَقَالَ لَهُمْ حِينَ سَأَلُوهُ: إِنِّي رَأَيْتُ اللَّيْلَةَ حِينَ نَظَرْتُ فِي النُّجُومِ مَلِكَ الخِتَانِ قَدْ ظَهَرَ، فَمَنْ يَخْتَتِنُ مِنْ هذِه الأُمَّةِ؟ قَالُوا: لَيْسَ يَخْتَتِنُ إِلَّا اليَهُودُ فَلَا يُهِمَّنَّكَ شَأْنُهُمْ وَاكْتُبْ إِلَى مَدَائِنِ مُلْكِكَ، فَليَقْتُلُوا مَنْ فِيهِمْ مِنَ اليَهُودِ. فَبَيْنَمَا هُمْ على أَمْرِهِمْ أُتِيَ هِرَقْلُ بِرَجُلِ أَرْسَلَ بِهِ مَلِكُ غَسَّانَ، يُخْبِرُ عَنْ خَبَرِ رَسُولِ اللهِ - ﷺ -، فَلَمَّا اسْتَخْبَرَهُ هِرَقْلُ قَالَ: اذْهَبُوا فَانْظُرُوا أَمُخْتَتِنٌ هُوَ أَمْ لَا. فَنَظَرُوا إِلَيْهِ، فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ، وَسَأَلَهُ عَنِ العَرَبِ فَقَالَ: هُمْ يَخْتَتِنُونَ. فَقَالَ هِرَقْلُ: هذا مَلِكُ هذِه الأُمَّةِ قَدْ ظَهَرَ. ثُمَّ كَتَبَ هِرَقْلُ إِلَى صَاحِبِ لَهُ بِرُومِيَةَ، وَكَانَ نَظِيرَهُ فِي العِلْمِ، وَسَارَ هِرَقْلُ إلى حِمْصَ، فَلَمْ يَرِمْ حِمْصَ حَتَّى أَتَاهُ كِتَابٌ مِنْ صَاحِبِهِ يُوَافِقُ رَأى هِرَقْلَ عَلَى خرُوجِ النَّبِيِّ - ﷺ - وأَنَّهُ نَبِيٌّ، فَأَذِنَ هِرَقْلُ لِعُظَمَاءِ الرُّومِ فِي دَسْكَرَةٍ لَهُ بِحِمْصَ ثُمَّ أَمَرَ بِأَبْوَابِهَا فَغُلِّقَتْ، ثُمَّ اطَّلَعَ فَقَالَ: يَا مَعَاشِرَ الرُّومِ، هَلْ لَكُمْ فِي الفَلَاحِ وَالرُّشْدِ وَأَنْ يَثْبُتَ مُلْكُكُمْ فَتُبَايِعُوا هذا النَّبِيَّ؟ فَحَاصوا حَيْصَةَ حُمُرِ الوَحْشِ إِلَى الأَبْوَابِ، فَوَجَدُوهَا قَدْ غُلِّقَتْ، فَلَمَّا رَأى هِرَقْلُ نَفْرَتَهُمْ، وَأَيِسَ مِنَ الإِيمَانِ قَالَ: رُدُّوهُمْ عَلَيَّ. وَقَالَ: إِنِّي قُلْتُ مَقَالَتِي آنِفًا أَخْتَبِرُ بِهَا شِدَّتَكُمْ على دِينِكُمْ، فَقَدْ رَأَيْتُ. فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ، فَكَانَ ذَلِكَ آخِرَ شَأْنِ هِرَقْلَ. رَوَاهُ صَالِحُ بْنُ كَيْسَانَ وُيونُسُ وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ.","vol":"2","page":368},{"text":"الكلام عليه من عشرة وجوه:\nأحدها:\nهذا الحديث وجه مناسبته للباب عدم اتهامه بالكذب، وأنه لم يكن ليذر الكذب عَلَى الناس ويكذب عَلَى الله تعالى، وأيضًا فهو مشتمل على ذكر آيات أنزلت عَلَى من تقدم من الأنبياء، وعلى ذى جملة من أوصاف من يوحى إليه، وكرره البخاري في \"صحيحه\" في مواضع:\nأخرجه هنا كما ترى، وفي الجهاد عن إبراهيم بن حمزة، عن إبراهيم بن سعد عن صالح (^١).\nوفي التفسير عن إبراهيم بن موسى، عن هشام. وفيه: عن عبد الله بن محمد، عن عبد الرزاق قالا: حَدَّثنَا معمر، كلهم عن الزهري به (^٢).\nوفي الشهادات عن إبراهيم بن حمزة، عن إبراهيم بن سعد، عن صالح، عن الزهري مختصرًا: سألتك هل يزيدون أو ينقصون (^٣)؟\nوفي الجزية عن يحيى بن بكير، عن الليث، عن يونس عن الزهري مختصرًا (^٤).\nوفي الأدب عن ابن بكير، عن الليث، عن عقيل، عن الزهري مختصرًا أيضًا (^٥)، وعن محمد بن مقاتل عن عبد الله عن يونس عن\n_________\n(^١) سيأتي برقم (٢٩٤٠) باب: دعاء النبي - ﷺ -.\n(^٢) سيأتي برقم (٤٥٥٣) باب: ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ …﴾.\n(^٣) سيأتي برقم (٢٦٨١) دون هذا اللفظ، أما هذا الَلفظ فقد أخرجه في كتاب الجهاد برقم (٢٩٤٠)، ولعل هذا اللبس سببه أن السند في الحديثين واحد.\n(^٤) سيأتي برقم (٣١٧٤) باب: فضل الوفاء بالعهد.\n(^٥) سيأتي برقم (٥٩٨٠) باب: صلة المرأة أمها ولها زوج.","vol":"2","page":369},{"text":"الزهري مختصرًا (^١).\nوأخرجه أيضًا في الإيمان (^٢)، والعلم (^٣)، والأحكام (^٤)، والمغازي (^٥)، وخبر الواحد (^٦)، والاستئذان (^٧). فهذِه أربعة عشر موضعًا (^٨).\nوأخرجه مسلم في المغازي عن خمسة من شيوخه: إسحاق بن إبراهيم، وابن أبي عمر، وابن رافع، وعبد بن حميد، والحلواني عن عبد الرزاق، عن معمر، عن الزهري به بطوله، وعن الأخيرين عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح، عن الزهري به (^٩).\n_________\n(^١) هو في كتاب: الاستئذان (٦٢٦٠)، باب: كيف يكتب الكتاب إلى أهل الكتاب. وسيكرر ذكره.\n(^٢) سيأتي برقم (٥١) باب: ٣٨.\n(^٣) لم يخرجه البخاري في كتاب العلم، بل أخرج في كتاب العلم من حديث ابن عباس في قصة بعث النبي - ﷺ - بكتابه إلى كسرى، رقم (٦٤).\n(^٤) سيأتي برقم (٧١٩٦) باب: ترجمة الحكام، هل يجوز ترجمان واحد.\n(^٥) لم يخرجه البخاري في كتاب المغازي، بل أخرج في كتاب المغازي حديث ابن عباس في قصة بعث النبي - ﷺ - بكتابه إلى كسرى، رقم (٤٤٢٤).\n(^٦) سيأتي معلقًا قبل حديث (٧٢٦٤) باب: ما كان يبعث النبي - ﷺ - من الأمراء والرسل واحدًا بعد واحد.\n(^٧) تقدم في تخريج سابق (٦٢٦٠)، فهما حديث واحد لكن التبس على المصنف.\n(^٨) قلت: فات المصنف بعض المواضع إليك بيانها: كتاب الجهاد، باب: قول الله تعالى: ﴿قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ ..﴾، (٢٩٣٦) كتاب الجهاد، باب: هل يرشد المسلم أهل الكتاب أو يعلمهم الكتاب، (٢٩٧٨) كتاب الجهاد، باب: قول النبي - ﷺ -: \"نصرت بالرعب مسيرة شهر\". ورواه معلقًا قبل حديث (١٣٩٥) كتاب الزكاة، باب: وجوب الزكاة، (٧٥٤١) كتاب التوحيد، باب: ما يجوز من تفسير التوارة وغيرها من كتب الله بالعربية وغيرها.\n(^٩) مسلم (١٧٧٣) باب: كتاب النبي - ﷺ - إلى هرقل يدعوه إلى الإسلام.","vol":"2","page":370},{"text":"وأخرجه أبو داود في الأدب (^١)، والترمذي في الاستئذان (^٢)، والنسائي في التفسير (^٣)، ولم يخرجه ابن ماجه.\nثانيها:\nهذا الحديث ليس لأبي سفيان في الصحيحين وهذِه الكتب الثلاثة سواه، ولم يروه عنه إلا ابن عباس.\nثالثها:\nلما ساق البخاري الحديث قَالَ في آخره: (رواه صالح بن كيسان ويونس ومعمر عن الزهري، وذكر مسلم رواية صالح وفيها: وكان قيصر لما كشف الله عنه جنود فارس مشى من حمص إلى إيلياء شكرًا لما (آتاه) (^٤) الله تعالى (^٥).\nقَالَ الحميدي: اختصر مسلم زيادة صالح. وقد أتمها أبو بكر البرقاني بعد قوله: لما أبلاه الله تعالى. فلما جاء قيصرَ كتابُ رسول الله - ﷺ - قَالَ حين قرأه: التمسوا ها هنا أحدًا من قومه نسألهم عن رسول الله - ﷺ -، قَالَ ابن عباس: فأخبرني أبو سفيان بن حرب أنه كان بالشام (وقته) (^٦)، فوجدنا رسول قيصر، فانطلق بي وبأصحابي حين قدمنا إيليا فأدخلنا عليه، فإذا هرقل جالس عَلَى مجلس ملكه عليه التاج، وإذا حوله عظماء الروم فذكر نحوه.\n_________\n(^١) أبو داود (٥١٣٦) باب: كيف يكتب إلى الذمي.\n(^٢) الترمذي (٢٧١٧) باب: ما جاء كيف يكتب إلى أهل الشرك.\n(^٣) النسائي في \"السنن الكبرى\" ٦/ ٣٠٩ (١١٠٦٤).\n(^٤) كذا في (ف)، وفي (ج) أبلاه.\n(^٥) مسلم (١٧٧٣).\n(^٦) في (ج) وفيه.","vol":"2","page":371},{"text":"رابعها: في التعريف برواته:\nوقد سلف التعريف بابن عباس وعبيد الله والزهري ويونس ومعمر.\nوأما أبو سُفيان: فهو صَخْر بن حرب بن أمية بن عبد شمس بن عبد مناف بن قصي القرشي الأموي المكي، ويكنى بأبي حنظلة أيضًا، وُلِد قبل الفيل بعشر سنين. وأسلم ليلة الفتح، وشهد الطائف وحنينًا، وأعطاه النبي - ﷺ - من غنائم حنين مائة من الإبل وأربعين أوقية، وفقئت عينه الواحدة يوم الطائف والأخرى يوم اليرموك تحت راية ابنه يزيد، (نزل المدينة، ومات بها سنة إحدى وثلاثين، وقيل: أربع، ابن ثمان وثمانين سنة وصلى عليه عثمان بن عفان) (^١).\nوهو والد معاوية وإخوته، وأمه صفية بنت حزن بن بجير بن الهُزَم بن رويْبة بن عبد الله بن هلال بن عامر بن صعصعة، وهي عمة ميمونة بنت الحارث أم المؤمنين، روى عنه مع ابن عباس ابنه معاوية وغيره (^٢).\nوقال له - ﷺ - لما ذهبت عينه وهي في يده: \"أيما أحب إليك عين في الجنة، أو أَدْعُ الله أن يردها عليك؟ \" (^٣) قَالَ: بل عين في الجنة.\nفائدة:\nأبو سفيان في الصحابة جماعة، لكن هذِه الترجمة -أعني: ابن حرب- من الأفراد.\nوأما شعيب: (ع) فهو ابن أبي حمزة دينار القرشي الأموي، مولاهم\n_________\n(^١) ساقط من (ج).\n(^٢) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٣/ ٣٥٢ - ٣٦١، \"معجم الصحابة\" لابن قانع ٢/ ١٩ (٤٦٠)، \"الاستيعاب\" ٢/ ٢٧٠ - ٢٧١ (١٢١١)، \"أسد الغابة\" ٣/ ١٠ - ١١ (٢٤٨٤)، \"الإصابة\" ٢/ ١٧٨ - ١٨٠ (٤٠٤٦).\n(^٣) رواه ابن عساكر في \"تاريخ دمشق\" ٢٣/ ٤٣٥.","vol":"2","page":372},{"text":"أبو بشر الحمصي. سمع خلقًا من التابعين منهم الزهري، وعنه خلق، وهو ثقة حافظ متقن.\nمات سنة اثنتين وقيل: ثلاث وستين ومائة، وقد جاوز السبعين (^١)، وهذا الاسم مع أبيه من أفراد الكتب الستة ليس فيها سواه.\nوأما أبو اليمان: (ع) الحكم بن نافع فهو حمصي أيضًا بهراني، مولى امرأة من بهراء يقال لها: أم سلمة.\nروى عن خلق، منهم إسماعيل بن عياش، وعنه أحمد وخلائق، ولد سنة ثمان وثلاثين ومائة، ومات سنة إحدى أو اثنتين وعشرين ومائتين (^٢).\nفائدة:\nفي هذا من لطائف الإسناد: رواية حمصي عن حمصي، والزهري شامي. وأما صالح بن كيسان فهو أبو محمد الغفاري مولاهم المدني، مؤدب ولد عمر بن عبد العزيز، سمع ابن عمر وابن الزبير، وغيرهما من التابعين، وعنه من التابعين عمرو بن دينار وغيره، سُئِلَ أحمد عنه فقال: بخ بخ (^٣)، قَالَ الحاكم: توفي وهو ابن مائة سنة ونيف وستين\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٤٦٨، \"التاريخ الكبير\" ٤/ ٢٢٢ (٢٥٧٦)، \"معرفة الثقات\" ١/ ٤٥٨ (٧٣٢)، \"الجرح والتعديل\" ٤/ ٣٤٤ - ٣٤٥ (١٥٠٨)، \"تهذيب الكمال\" ١٢/ ٥١٦ - ٥٢٠ (٢٧٤٧).\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٤٧٢، \"التاريخ الكبير\" ٢/ ٣٤٤ (٢٦٩١)، \"معرفة الثقات\" ١/ ٣١٤ - ٣١٥ (٣٤١)، \"الثقات\" ٨/ ١٩٤، \"الجرح والتعديل\" ٣/ ١٢٩ (٥٨٦)، \"تهذيب الكمال\" ٧/ ١٤٦ - ١٥٥ (١٤٤٨).\n(^٣) انظر: \"الجرح والتعديل\" ٨/ ١٩٤ - ٤١١ (١٨٠٨).","vol":"2","page":373},{"text":"سنة، وكان لقي جماعة من الصحابة ثمَّ بعد ذَلِكَ تلمذ عَلَى الزهري وتلقن منه العلم وهو ابن تسعين سنة، ابتدأ (بالتعلم) (^١) وهو ابن (تسعين) (^٢) سنة. قَالَ ابن معين: وصالح أكبر من الزهري يعني: في السن. قَالَ الواقدي: توفي بعد الأربعين ومائة، قَالَ غيره: سنة خمس وأربعين (^٣)، قُلْتُ: فعلى هذا يكون أدرك النبي - ﷺ - وعمره نحو العشرين، وفيما قاله الحاكم نظر.\nفائدة:\nليس في الكتب الستة الحكم بن نافع وصالح بن كيسان غير هذين، وفي الرواة الحكم بن نافع آخر، روى عنه الطبراني، وهو قاضي القلزم، ذكره الخطيب في \"المتفق والمفترق\".\nالوجه الخامس: في التعريف بالأسماء الواقعة فيه ممن ليس له رواية فيه.\nهِرَقل وهو بكسر الهاء وفتح الراء على المشهور، وحكى جماعة إسكان الراء وكسر القاف منهم: الجوهري (^٤) كخندف، ولم يذكر القزاز غيره. وكذا صاحب \"الموعب\"، ولما أنشد صاحب \"المحكم\" بيت لبيد بن ربيعة (^٥):\nغَلبَ اللَّيالِي خَلْفَ آل محرِّق … وكما فعلن بِتُبَّعٍ وبِهِرْقِلِ\n_________\n(^١) في (ج): العلم.\n(^٢) في (ف): سبعين. ويوجد بالهامش تعليق نصه: تسعين، كذا بخط النووي.\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٤/ ٢٨٨ (٢٨٤٨)، \"معرفة الثقات\" ١/ ٤٦٥ (٧٥٢)، \"الثقات\" ٦/ ٤٥٤ - ٤٥٥، \"تهذيب الكمال\" ١٣/ ٧٩ - ٨٤ (٢٨٣٤).\n(^٤) \"الصحاح\" ٥/ ١٨٤٩ مادة (هرقل).\n(^٥) هو لبيد بن ربيعة بن مالك بن كلاب العامري، كان من شعراء الجاهلية وأدرك =","vol":"2","page":374},{"text":"قال: أراد هرقلًا فاضطر فغير.\nوالهرقل (^١): المنخل (^٢)، ولا ينصرف للعلمية والعجمة، وزعم الجواليقي (^٣) أنه عجمي تكلمت به العرب، وهو اسم علم له ولقبه قيصر، وكذا كل مَنْ مَلَكَ الروم يقال له: قَيْصَر، كما أن كل مَنْ مَلَكَ الفرس يقال له: كِسرى، والترك: خَاقان، والحبشة: النَّجاشي، والقبط: فِرْعَون (^٤)، ومصر: العَزِيز، وحمير: تبع، وا لهند: دُهمى وفَغْفور، والزنج: عانة، واليونان: بطليموس، واليهود: (فِطيون) (^٥) أو مالخ، ورأس جالوت لمن كان ملكًا منهم من بني داود خاصة،\n_________\n= الإسلام وأسلم، وقدم على رسول الله - ﷺ - في وفد بني كلاب، مات بالكوفة في خلافة معاوية، وهو ابن مائة وسبع وخمسين سنة. انظر ترجمته في: \"الشعر والشعراء\" ص ١٦٧، \"طبقات ابن سعد\" ٦/ ٣٣، \"الإصابة\" ٣/ ٣٢٦، \"الخزانة\" ٢/ ٢٤٦.\n(^١) في \"المحكم\": الهرلق.\n(^٢) \"المحكم\" ٤/ ٣٣٢.\n(^٣) هو العلامة الإمام اللغوي، أبو منصور، موهوب بن أحمد بن محمد بن الخضر بن الحسن بن الجواليقي، إمام الخليفة المقتفي، مولده سنة ٤٦٦ هـ سمع من أبي القاسم بن البُسري، وأبي طاهر بن أبي الصقر، والنقيب طِراد بن محمد الزينبي، وعدة. وطلب بنفسه مدة، ونسخ الكثير.\nحدَّث عنه: ابنته خديجة، والسمعاني، وابن الجوزي والتاج الكندي ويوسف بن كامل، قال السمعاني: إمام في النحو واللغة من مفاخر بغداد، قرأ الأدب على أبي زكريا التبريزي ولازمه وبرع، وهو ثقة ورع غزير الفضل، وافر العقل، مليح الخط، كثير الضبط، صنف التصانيف. مات في المحرم سنة أربعين وخمسمائة.\nانظر: \"الأنساب\" ٣/ ٣٣٧، \"المنتظم\" ١٠/ ١١٨، \"اللباب\" ١/ ٣٠١، \"وفيات الأعيان\" ٥/ ٣٤٢ - ٣٤٤، \"سير أعلام النبلاء\" ٢٠/ ٨٩ - ٩١ (٥٠)، \"شذرات الذهب\" ٤/ ١٢٧.\n(^٤) ورد بهامش (ف) تعليق نصه: فرعون بلغة القبط: التمساح.\n(^٥) في (ج) فيطون.","vol":"2","page":375},{"text":"ومَنْ مَلَكَ الصائبة يقال له: نمرود، والتبابعة: ملوك اليمن من بني قحطان، وجالوت: لملك البربر. والإخشيد: لمن ملك فرغانة، والنعمان: لمن ملك العرب من قبل العجم، وجرجير: لمن ملك إفريقية، وشهرمان: لمن ملك خلاط، وفور: لمن ملك السند، والأصفر: لمن ملك عَلوى، ورتبيل: لمن ملك الخزر، وكابل: لمن ملك النوبة، وماجد: لمن ملك الصقالبة.\nوتنازع ابنا (عبد الحكم) (^١) في أنه يقال له: هرقل أم قيصر وترافعا إلى الشافعي فقال: هو هرقل، وقيصر الأول علم له والثاني لقب كأمير المؤمنين، وهو أول من ضرب الدنانير وأحدث البيعة.\nومعنى الحديث الصحيح: \"إِذَا هَلَكَ كِسْرى فَلَا كِسْرى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ\" (^٢) لا قيصر بعده بالشام ولا كسرى بعده بالعراق (^٣) كما قاله الشافعي في \"المختصر\"، قال: وسبب الحديث أن قريشًا كانت تأتي الشام والعراق كثيرًا للتجارة في الجاهلية فلما أسلموا خافوا انقطاع سفرهم إليهما لمخالفتهم أهل الشام والعراق بالإسلام، فقال - ﷺ -: \"لا قيصر ولا كسرى\" أي: بعدهما في هذين الإقليمين ولا ضرر عليكم فلم يكن قيصر بعده بالشام ولا كسرى بعده بالعراق ولا يكون (^٤)، وقال - ﷺ -: \"والذي نفسي بيده (لتنفقن\n_________\n(^١) في (ج): الحكم.\n(^٢) رواه البخاري (٣٦١٨) كتاب: المناقب، باب: علامات النبوة في الإسلام، ومسلم (٢٩١٨) كتاب: الفتن، باب: لا تقوم الساعة حتى يمر الرجل بقبر الرجل …\n(^٣) ورد بهامش (ف) تعليق نصه: للأولاد، كذا في \"مرج البحرين\".\n(^٤) \"مختصر المزني بهامش الأم\" ٥/ ١٩٥ - ١٩٦.","vol":"2","page":376},{"text":"كنوزهما) (^١) في سبيل الله\" (^٢) ففتحت الصحابة الإقليمين في زمن عمر وسيمر بك قريبًا حاله إن شاء الله.\nفائدة:\nمعنى قيصر: البقير والقاف على لغتهم (غير صافية) (^٣) وذلك أن أمه لما أتاها الطلق به ماتت فبقر بطنها عنه فخرج حيًّا، وكان يفخر بذلك؛ لأنه لم يخرج من فرج، واسم قيصر في لغتهم مشتق من القطع؛ لأن أحشاء أمه قُطعت حتى أخرج منها؛ لأنها لما ماتت عندما اشتد بها الطلق بقي الولد يضطرب في جوفها فشقوا جوفها وأخرجوه، وكان شجاعًا جبارًا مقدامًا في الحروب نبه على ذلك ابن دحية في: \"مرج البحرين\".\nوفيه أيضًا: دحية هو بكسر الدال وفتحها لغتان مشهورتان اختلف في أرجحهما.\nقال المطرز: والدحى: الرؤساء، واحدهم دحية، وهو دحية بن خليفة بن فروة بن فضالة بن زيد بن امرئ القيس بن الخزج -بخاء معجمة مفتوحة ثم زاي ساكنة ثم جيم- وهو العظيم -واسمه زيد مناة -سمي بذلك لعظم بطنه- بن عامر بن بكر بن عامر الأكبر بن عوف -وهو زيد اللات- وقيل: ابن عامر الأكبر بن بكر بن زيد اللات، وهو ما ساقه المزي أولًا، قال: وقيل: عامر الأكبر بن عوف بن بكر بن\n_________\n(^١) في (ف): لتنفق كنوزها.\n(^٢) سيأتي برقم (٣١٢٠) كتاب: فرض الخمس، باب: قول النبي - ﷺ -: \"أحلت لكم الغنائم\"، ورواه مسلم (٢٩١٨) كتاب: الفتن وأشراط الساعة، باب: لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت، عن أبي هريرة.\n(^٣) في (ج): عرضًا فيه.","vol":"2","page":377},{"text":"عوف بن عبد بن زيد اللات بن (رُفَيدة) (^١) -بضم الراء وفتح الفاء- بن ثور بن كلب (^٢)، بن وبَرة -بفتح الباء- بن تغلب -بالغين المعجمة- بن حلوان بن عمران بن إلحاف -بالحاء والفاء- بن قضاعة بن معد بن عدنان، وقيل: قضاعة إنما هو ابن مالك بن حمير بن سبأ، كان من أجمل الصحابة وجهًا ومن كبارهم، وكان جبريل -﵇- يأتي النبي - ﷺ - في صورته، وذكر السهيلي عن ابن سلام في قوله تعالى: ﴿أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ [الجمعة: ١١]، قال: كان اللهو نظرهم إلى وجه دحية لجماله، وروي أنه كان إذا قدم الشام لم يبق (معصرة) (^٣) إلا خرجت تنظر إليه (^٤).\nقال ابن سعد: أسلم قديمًا ولم يشهد بدرًا وشهد المشاهد بعدها وبقي إلى خلافة معاوية (^٥). وقال غيره: شهد اليرموك وسكن المزة قرية بقرب دمشق (^٦).\nفائدة:\nكان بعث الكتاب سنة ست، قاله أبو عمر (^٧)، قال خليفة: سنة\n_________\n(^١) في (ج): رفيد.\n(^٢) \"تهذيب الكمال\" ٨/ ٤٧٣.\n(^٣) ورد بهامش الأصل: معصبة، والصواب ما أثبتناه كما جاء في التخريج.\n(^٤) \"الروض الأنف\" ١/ ٢٦٩، والقصة أوردها: ابن قتيبة في \"غريب الحديث\" ٢/ ٣٦٠، والزمخشري في \"الفائق\" ٢/ ٤٤٠، وابن عساكر في \"تاريخه\" ١٧/ ٢١٥، والنووي في \"تهذيب الأسماء واللغات\" ١/ ١٨٤، والمزي في \"تهذيب الكمال\" ٨/ ٤٧٤، والذهبي في \"السير\" ٢/ ٥٥٤، والصفدي في \"الوافي بالوفيات\" ١٤/ ٥، كذا بلا إسناد، ولم يعلق عليها أحد، والله أعلم بصحتها.\n(^٥) \"الطبقات الكبرى\" ٤/ ٢٤٩ - ٢٥١.\n(^٦) تقدمت ترجمة دحية الكلبي في شرح حديث رقم (١).\n(^٧) \"الاستيعاب\" ٤/ ٢٥١.","vol":"2","page":378},{"text":"خمس، وقال محمد بن عمر لقيه بحمص فدفع له الكتاب في المحرم سنة سبع (^١). وروى الحارث بن أبي أسامة في حديث دحية أنه - ﷺ - قال: \"من ينطلق بكتابي هذ إلى قيصر وله الجنة\". قالوا: وإن لم يقتل يا رسول الله؟ قال: \"وإن لم يقتل\". فانطلق به رجل. يعني: دحية. وساق الحديث (^٢).\nوقال السهيلي: لم يذكر ابن إسحاق في غزوة تبوك ما كان من أمر هرقل فإنه - ﷺ - كتب إليه من تبوك مع دحية ثم كتب كتابًا وأرسله مع دحية إلى رسول الله - ﷺ - يقول فيه: إني مسلم ولكني مغلوب على أمري، وأرسل إليه بهدية، فلما قرأ الكتاب قال: \"كذب عدو الله ليس هو بمسلم بل هو على نصرانيته\" وقبل هديته وقسمها بين المسلمين.\nقلت: وكانت تبوك في السنة التاسعة كما سيأتي (^٣).\n_________\n(^١) انظر: \"الطبقات الكبرى\" ٤/ ٢٥١.\n(^٢) رواه الحارث بن أبي أسامة كما في \"بغية الباحث\" (٦٣٨)، و\"إتحاف الخيرة المهرة\"، ٥/ ١٣٣ - ١٣٤ (٤٣٨٩)، و\"المطالب العالية\" ١٧/ ٥٠٢ من طريق معاوية بن عمرو ثنا أبو إسحاق، عن حميد الطويل، عن بكر بن عبد الله به.\nقال البوصيري في \"الإتحاف\" ٥/ ١٣٤: هذا إسناد مرسل رواته ثقات. اهـ.\nورواه أبو عبيد في \"الأموال\" من طريق مروان بن معاوية ويزيد بن هارون، عن حميد الطويل، عن بكر بن عبد الله المزني به.\nقال الحافظ في \"الفتح\" ١/ ٣٧: وإسناده صحيح من مرسل بكر بن عبد الله المزني. اهـ.\nوأخرجه أيضًا ابن حبان ١٠/ ٣٥٧ (٤٥٠٤)، ومحمد بن عبد الواحد المقدسي في \"الأحاديث المختارة\" ٦/ ٩٨ (٢٠٨٣) من طريق محمد بن عبد الرحيم عن على بن بحر، عن مروان بن معاوية، عن حميد، عن أنس به.\nوالحديث صححه الألباني في \"صحيح موارد الظمآن\" ٢/ ١٠٤ (١٣٥١)، وقال في \"فقه السيرة\" ص ٣٥٦: إسناده صحيح لكنه مرسل. اهـ.\n(^٣) \"الروض الأنف\" ٤/ ١٩٦.","vol":"2","page":379},{"text":"فائدة:\nليس في الصحابة من اسمه دحية سواه.\nفائدة ثالثة:\nلم يخرج من الستة حديثه إلَّا السجستاني في \"سننه\" (^١) وهو من أصحاب الحديثين قاله ابن البرقي (^٢).\nوقال البزار (^٣) لما ساق حديثه من طريق عبد الله بن شداد بن الهاد عنه: لم يحدث عن النبي - ﷺ - إلا هذا الحديث (^٤).\n_________\n(^١) انظر حديث رقم (٢٤١٣)، و(٤١١٦).\n(^٢) أحمد بن عبد الله بن البرقي أبو بكر المحدث الحافظ، الصادق. سمع من: عمرو بن أبي سلمة، وأسد السنة، وابن هشام، وأبي صالح، وعدة. حدَّث عنه: أحمد بن علي المدائني، والطحاوي، وخلق. وله كتاب في \"معرفة الصحابة وأنسابهم\"، وكان من أئمة الأثر. رفسته دابة، فمات في شهر رمضان سنة سبعين ومائتين، وكان من أبناء الثمانين، وهو الذي استمر فيه الوهم على الطبراني، ويقول كثيرًا في كتبه: حدثنا أحمد بن عبد الله البرقي، ولم يلقه أصلًا، وانما وهم الطبراني، ولقي أخاه عبد الرحيم، وأكثر عنه، واعتقد أن اسمه أحمد فغلط في اسمه.\nانظر ترجمته في: \"الجرح والتعديل\" ٢/ ٦١ (٩٣)، \"المنتظم\" ٥/ ٧١، \"تذكرة الحفاظ\" ٢/ ٥٧٠، \"سير أعلام النبلاء\" ١٣/ ٤٧، ٤٨ (٣٣)، \"الوافي بالوفيات\" ٧/ ٨٠ (٣٠٢٠)، \"شذرات الذهب\" ٢/ ١٥٨.\n(^٣) البزَّار: أحمد بن عمرو بن عبد الخالق، البصري، أبو بكر صاحب المسند الكبير، الذي تكلم على أسانيده، ولد سنة نيف عشرة ومائتين.\nقال الدراقطني: ثقة، يخطئ ويتكل على حفظه، وقال أبو عبد الله الحاكم: يخطئ في الإسناد والمتن، وجرحه النسائي. أدركه أجله بالرملة فمات في سنة اثنتين وتسعين ومائتين. انظر ترجمته في: \"تاريخ بغداد\" ٤/ ٣٣٤، ٣٣٥، \"المنتظم\" ٦/ ٥٠، \"سير أعلام النبلاء\" ١٣/ ٥٥٤، ٥٥٧ (٢٨١)، \"لسان الميزان\" ٨/ ٢٣٦ - ٢٣٩، \"شذرات الذهب\" ٢/ ٢٠٩.\n(^٤) الحديث المشار إليه سيورده المصنف قريبًا في شرح هذا الحديث والكلام عليه =","vol":"2","page":380},{"text":"وفيه أيضًا أبو كبشة رجل من خزاعة كان يعبد الشِّعرى العبور ولم يوافقه أحد من العرب على ذلك قاله الخطابي (^١)، وفي \"المختلف والمؤتلف\" للدارقطني أن اسمه: وجز بن غالب من بني (غبشان) (^٢) ثم من بني خزاعة.\nقال أبو الحسن النَّسَّابة وغيره في معنى نسبة الجاهلية النبي - ﷺ - لأبي كبشة: إنما ذلك عداوة له ودعوة إلى غير نسبه المعلوم المشهور، كان وهب بن عبد مناف بن زهرة جده أبو آمنة يكنى أبا كبشة (^٣).\nوكذلك عمرو بن زيد بن أسد النجاري أبو سلمة أم عبد المطلب كان يدعى أبا كبشة، وكان وجز بن غالب بن حارث أبو قيلة أم وهب بن عبد مناف بن زهرة أبو أم جده لأمه يكنى: أبا كبشة وهو خزاعي، وكان أبوه من الرضاعة الحارث بن عبد العزى بن رفاعة السعدي يكنى بذلك أيضًا، وقيل: إنه والد حليمة مرضعته، حكاه ابن ماكولا (^٤).\nوذكر الكلبي في كتاب \"الدفائن\" أن أبا كبشة هو حاضن النبي - ﷺ - زوج حليمة ظئر النبي - ﷺ - واسمه الحارث كما سلف، وقد روى عن النبي - ﷺ - حديثًا.\n_________\n= يأتي هناك. وأما قول البزار: لم يحدث عن النبي - ﷺ - إلا هذا الحديث. رده الهيثمي في \"كشف الأستار\" ٣/ ١١٩ فقال: قلت له حديثان آخران.\n(^١) \"أعلام الحديث\" ١/ ١٣٨ - ١٣٩.\n(^٢) \"المؤتلف والمختلف\" ٤/ ٢٢٩١، وفي الأصول: غبسان وهو خطأ والمثبت هو الصواب.\n(^٣) وهو متعقب بما قاله الحافظ في \"الفتح\" ١/ ٤٠، حيث قال: وهذا فيه نظر؛ لأن وهبًا جد النبي - ﷺ - اسم أمه عاتكة بنت الأوقص بن مرة بن هلال، ولم يقل أحد من أهل النسب أن الأوقص يكنى أبا كبشة. اهـ.\n(^٤) \"الإكمال\" ٧/ ١٥٦، ١٥٧.","vol":"2","page":381},{"text":"ونقل ابن التين في الجهاد عن الشيخ أبي الحسن أن أبا كبشة جد ظئر النبي - ﷺ -، فقيل له: قيل: إن في أجداده ستة يسمون أبا كبشة. فأنكر ذلك.\nالوجه السادس: في بيان الأسماء المبهمة الواقعة فيه:\nفابن الناطور هو (^١): ..\nوملك غسان هو الحارث بن أبي شمر أراد حرب النبي - ﷺ - وخرج إليهم في غزاة ونزل قبيل من كندة ماء يقال له: غسان بالمشلل فسموا به.\nالوجه السابع: في أسماء الأماكن الواقعة فيه:\nأما الشأم فمهموز ويجوز تركه وفيه لغة ثالثة شآم بفتح الشين والمد وهو مذكر ويؤنث أيضًا حكاه الجوهري (^٢) والنسبة إليه شآمي، وشآم بالمد على فَعال، وشآمي بالمد والتشديد حكاها الجوهري عن سيبويه (^٣)، وأنكرها غيره؛ لأن الألف عوض من ياء النسب فلا يجمع بينهما.\nوحد الشام: طولًا من العريش إلى الفرات وقيل: إلى بالس.\n_________\n(^١) بياض في الأصل وورد بهامش (ج): قوله: الناطور، قال القاضي: هو بطاء مهملة، وعند الحموي بالمعجمة. قال أهل اللغة: فلان ناطور بني فلان وناظرهم بالمعجمة: المنظور إليه منهم، والناطور بالمهملة: الحافظ النخل، أعجمي تكلمت به العرب. قال الأصمعي: هو من النظر، والنبط يجعلون الظاء طاء، وفي \"العباب\" في: باب الطاء المهملة: الناطر والناطور: حافظ الكرم، والجمع: نواطير. عبارة العيني. انتهى. قلت: سيأتي في: الوجه الأربعين. انظر: \"عمدة القاري\" ١/ ٩١.\n(^٢) \"الصحاح\" ٥/ ١٩٥٧، مادة: (شأم).\n(^٣) المصدر السابق.","vol":"2","page":382},{"text":"وقال ابن حبان في \"صحيحه\": أول الشام بالس (^١) وآخره العريش (^٢).\nوأما حده عرضًا فمن جبل طيء من نحو القبلة إلى بحر الروم وما يسامت ذلك من البلاد نبه (عليه) (^٣) صاحب \"التنقيب على المهذب\"، وفي اشتقاقه وسبب تسميته خلاف كبير ذكرته في \"الإشارات لغة كتاب المنهاج\" (^٤) فراجعه منه، ودخله نبينا - ﷺ - قبل النبوة وبعدها ودخله أيضًا عشرة آلاف صحابي كما قاله ابن عساكر في \"تاريخه\" (^٥).\nوأما إيلياء فهو بيت المقدس، وفيه ثلاث لغات أشهرها كسر الهمزة واللام وإسكان الياء بينهما وبالمد، والثانية مثلها إلا أنها بالقصر، والثالثة إلياء بحذف الياء الأولى وإسكان اللام وبالمد حكاهن صاحب \"المطالع\" قال: قيل: معناه: بيت الله. وفي \"الجامع\": أحسبه عبرانيا. ويقال: الإيلياء كذا رواه أبو يعلى الموصلي في \"مسنده\" في مسند ابن عباس (^٦).\n_________\n(^١) قال ياقوت: بالس: بلدة بالشام بين حلب والرقة، سميت فيما ذكر ببالس بن الروم بن اليقن بن سام بن نوح -﵇-، وكانت على ضفة الفرات الغربية، فلم يزل الفرات يشرِّق عنها قليلًا قليلًا حتى صار بينهما في أيامنا هذِه أربعة أميال. انظر: \"معجم ما استعجم\" ١/ ٢٢٢، \"معجم البلدان\" ١/ ٣٢٨.\n(^٢) \"صحيح ابن حبان\" ١٦/ ٢٩٤.\n(^٣) في (ج): على ذلك.\n(^٤) \"كتاب الإشارات\" للمصنف، انتهى من تحقيق الجزء الأكبر منه أحد الباحثين بدار الفلاح كرسالة ماجستير، ونعمل الآن في الدار على تجهيزه للنشر إن شاء الله.\n(^٥) \"تاريخ ابن عساكر\" ١/ ٣٢٧.\n(^٦) رواه أبو يعلى ٥/ ٦ - ٧ (٢٦١٦) وفي إسناده: سويد بن سعيد، قال عنه النسائي: ليس بثقة ولا مأمون، وقال يحيى بن معين: سويد بن سعيد حلال الدم، وقال علي ابن المديني: ليس بشيء. انظر: \"تهذيب الكمال\" ١٢/ ٢٥١، ٢٥٢.\nوفيه أيضًا الوليد بن محمد الموقري قال ابن حجر في \"التقريب\" (٧٤٥٣): متروك.","vol":"2","page":383},{"text":"ويقال: بيت المقدِس وبيت (المقدَّس) (^١).\nوأما بُصرى فبضم الباء وهي مدينة حوران مشهورة ذات قلعة، وهي قريبة من طرف العمارة والبرية التي بين الشام والحجاز، قال ابن عساكر: فتحت صلحًا في ربيع الأول لخمس بقين سنة ثلاث عشرة، وهي أول مدينة فتحت بالشام (^٢).\nوأما رومية، فبضم الراء وتخفيف الياء مدينة معروفة للروم وكانت مدينة رئاستهم ويقال: إن روماس بناها.\nوأما حمص -بكسر الحاء وسكون الميم- بلدة معروفة بالشام، دخلت بها في رحلتي وسمعت بها، سميت باسم رجل من العمالقة اسمه حمص بن (المهر) (^٣) بن جاف كما سميت حلب بحلب بن المهر وكانت حمص في قديم الزمان أشهر من دمشق.\nقال الثعلبي: دخلها تسعمائة رجل من الصحابة، افتتحها أبو عييدة بن الجراح سنة ست عشرة، وفي كتاب \"من نزل حمص\" لأبي القاسم عبد الصمد بن سعيد القاضي: إن حمص فتحت سنة خمس عشرة افتتحها أبو عبيدة ومعه اثنا عشر ألفًا، وفيه عن قتادة: نزل حمص خمسمائة صحابي. قال الجواليقي: وليست عربية، تذكر وتؤنث، قال البكري: ولا يجوز فيها الصرف كما يجوز في هند؛ لأنه اسم أعجمي، سميت برجل من العمالقة يسمى حمص ويقال: رجل من عَامِلَة هو أول من نزلها (^٤).\n_________\n(^١) في (ج): القدس.\n(^٢) \"تاريخ دمشق\" ٢/ ١٠٥.\n(^٣) كذا في الأصل، وورد بهامش الأصل: المهري، والصواب ما أثبتناه كما في \"معجم البلدان\" ٢/ ٣٠٢ - ٣٠٣.\n(^٤) \"معجم ما استعجم\" ٢/ ٤٦٨.","vol":"2","page":384},{"text":"وقال ابن التين في الجهاد: يجوز الصرف وعدمه لقلة حروفه وسكون وسطه (^١).\nوأما الدسكرة فهي بفتح الدال والكاف وإسكان السين بينهما، وهو بناء كالقصر حوله بيوت، وليس بعربي وهي بيوت الأعاجم وأنشد ابن سيده للأخطل:\nفي قباب حول (^٢) دسكرة … حولها الزيتون قد ينعا\nوالدسكرة: الصومعة عن أبي عمرو (^٣). وعزا غيره هذا البيت إلى الأحوص وبعضهم إلى يزيد بن معاوية، وصححه الأخفش في كلامه على المبرد، وقال ابن السيد: إنه لأبي دهبل الجمحي (أيضًا) (^٤).\nوفي \"جامع القزاز\": الدسكرة أيضًا: الأرض المستوية.\nوقال يا قوت: إنه أصلها (^٥)، وقال التبريزي: الدسكرة: مجمع البساتين والرياض.\nالوجه الثامن: في تبيين ما وقع فيه من القبائل والأنساب:\nفيه: قريش (^٦) وهم ولد النضر بن كنانة بن خزيمة بن مدركة واسمه عامر، دون سائر ولد كنانة وهم مالك وملكان ومويلك وغزوان وعَمرو\n_________\n(^١) ورد بهامش (ج): قال العيني: قلت: إذا أنثته تمنعه من الصرف؛ لأن فيه حينئذ ثلاث علل: التأنيث والعجمة والعلمية، فإن كان سكون وسطه يقاوم أحد العلل يبقى سببان أيضًا، ولهما يمنع من الصرف كما في ماه وجور. اهـ. انظر: \"عمدة القاري\" ١/ ٩٤.\n(^٢) كذا في الأصل، وفي \"المحكم\" عند.\n(^٣) \"المحكم\" ٧/ ١١٩.\n(^٤) من (ف).\n(^٥) \"معجم البلدان\" ٢/ ٤٥٥.\n(^٦) ورد بهامش (ف) تعليق نصه: لم يذكر الله في القرآن قبيلة باسمها غيرها.","vol":"2","page":385},{"text":"إخوة النضر (^١) لأبيه وأمه، وأمهم مرة بنت مر أخت تميم بن مر، وهذا ما ذكره الجمهور.\nوقيل: إنهم بنو فهر بن مالك وفهر جماع قريش، ولا يقال لمن فوقه: قرشي وإنما يقال له: كناني، ورجحه الزبير بن بكار وهو ما ذكره ابن سعد (^٢) فهو لقب وقريش اسمه، وأَبْعَدَ من قال: إنهم ولد إلياس بن مضر أو ولد مضر بن نزار حكاهما الرافعي (^٣) وهما غريبان جدًّا، وقد أسلفنا ذلك أول الكتاب ولماذا سموا بذلك؟ فيه أقوال:\nأصحها عند الجمهور: لتقرشهم أي: لتكسبهم يقال: قرش (يقرش) (^٤) -بكسر الراء- وكانوا أصحاب كسب.\nثانيها: أن قريشًا تصغير القرش وهو حوت سميت به القبيلة أو أبوها لقوتهم.\nثالثها: لتجمعهم بعد التفرق، والتقرش: التجمع.\nرابعها: لأنهم كانوا يقرشون عن خلة الناس وحاجتهم. أي: يَسُدُّونَها بما لهم، والتقرش: التفتيش ويصرف ولا يصرف على إرادة الحي أو القبيلة والأَوْجَهُ صرفه، قال تعالى: ﴿لِإِيلَافِ قُرَيْشٍ (١)﴾ [قريش: ١] وقال الزبير بن بكار عن عمه: سميت قريش بقريش بن بدر بن يخلد بن النضر كان دليل بني كنانة في تجاراتهم فكان يقال:\n_________\n(^١) ورد بهامش (ف) تعليق نصه: بلغ إبراهيم الحلبي قراءة على المصنف وسمعه الصفدي، والحاضري …، وابن المصنف نور الدين والشيخ نور الدين البيجوري والعاملي والبرموي والكرماني … نظام الدين الحموي والفخر الرَّازي وآخرون.\n(^٢) \"طبقات ابن سعد\" ١/ ٥١.\n(^٣) \"الشرح الكبير\" ٧/ ٣٣٨.\n(^٤) في (ج): يفترش.","vol":"2","page":386},{"text":"قدمت عير قريش. وأبوه بدر صاحب بدبى الموضع، قال: وقال غير عمي: قريش بن الحارث بن يخلد اسمه بدر الذي سميت به بدر وهو احتفرها، وينسب إلى قريش: قرشي وقريشي (^١).\nوفيه الروم: وهم هذا الجيل المعروف، قال الجوهري: هم من ولد الروم بن عيصو، واحدهم رومي كزنجي وزنج، فليس بين الواحد والجمع إلا الياء المشددة، كما قالوا: تمرة وتمر، ولم يكن بين الواحد والجمع إلا الهاء (^٢).\nقال الواحدي: هم جيل من ولد آرم بن عيص بن إسحاق غلب عليهم فصار كالاسم للقبيلة.\nوقال الرشاطي: الروم منسوبون إلى رومي بن لنطى بن يونان بن يافث بن نوح. فهؤلاء الروم من اليونانيين، وقوم من الروم يزعمون أنهم من قضاعة من تنوخ وبهراء وسليخ، وكانت تنوخ أكثرها على دين النصارى.\nوكل هذِه القبائل خرجوا مع هرقل عند خروجهم من الشام فتفرقوا في بلاد الروم.\nوفيه بنو الأصفر وهم الروم، ولم سموا بذلك؟ فيه قولان:\nأحدهما: أن جيشًا من الحبشة غلب على ناحيتهم في وقت فوطئ نساءهم فولدن أولادًا صفرًا من سواد الحبشة وبياض الروم قاله ابن الأنباري.\nالثاني: أنها نسبة إلى الأصفر بن الروم بن عيصو بن إسحاق بن\n_________\n(^١) انظر: \"اللباب\" ٣/ ٢٥.\n(^٢) \"الصحاح\" ٥/ ١٩٣٩، مادة: (روم).","vol":"2","page":387},{"text":"إبراهيم -﵇- قاله الحربي، قال القاضي. عياض: وهو الأشبه (^١).\nوعبارة القزاز: قال قوم: بنو الأصفر من الروم هم ملوكهم ولذلك قال عدي بن زيد:\nوبنو الأصفر الكرام ملوك … الروم لم يبق منهم مذكور\nقال: ويقال: إنما سموا بذلك؛ لأن عيصو بن إسحاق -﵇- كان رجلًا أحمر أشعر الجلد، كان عليه خواتيم من شعر، وهو أبو الروم، وكان الروم رجلًا أصفر في بياض شديد الصفرة، فمن أجل ذلك سموا بذلك، وتزوج عيصو ابنة عمه إسماعيل بن إسحاق، فولدت له الروم بن عيصو وخمسة آخرين، فكل من في الروم فهو من نسل هؤلاء الرهط.\nوفي \"المغيث\": تزوج الروم بن عيصو إلى الأصفر ملك الحبشة، فاجتمع في ولده بياض الروم وسواد الحبشة، فأعطوا جمالًا وسموا بني الأصفر (^٢).\nوفي \"تاريخ دمشق\" لابن عساكر: تزوج مهاطيل الرومي إلى النوبة، فولد له الأصفر (^٣).\nوفي \"التيجان\" لابن هشام: إنما قيل لعيصو بن إسحاق: الأصفر؛ لأن جدته سارة حلته بالذهب فقيل له ذَلِكَ لصفرة الذهب.\n_________\n(^١) \"إكمال المعلم\" ٦/ ١٢٣.\n(^٢) \"المغيث\" ٣/ ٢٧٤ وعزاه لابن قتيبة وليس فيه زواج الروم بن عيصو وإنما ذكر سبب تسمية الروم ببني الأصفر فقال: عيصو بن إسحاق هو أبو الروم وكان الروم أصفر في بياض شديد الصفرة فلذلك يقال للروم. بنو الأصفر وانظر: \"المعارف\" ص (٣٨).\n(^٣) \"تاريخ دمشق\" ١/ ١٥.","vol":"2","page":388},{"text":"قَالَ: وقال بعض الرواة: إنه كان أصفر. أي: أسمر إلى صفرة، وذلك موجود في ولده إلى اليوم فإنهم سمر كحل الأعين.\nالوجه التاسع: في ضبط ألفاظه وتبيين معانيه:\nالأول: الركب: جمع راكب، وقيل: اسم يدل على الجمع كقوم وذود، وهو قول سيبويه، وهم أصحاب الإبل في السفر العشرة فما فوقها، قاله ابن السكيت (^١) وغيره.\nوقال ابن سيده: أرى أن الركب قد يكون للخيل والإبل. وفي التنزيل: ﴿وَالرَّكْبُ أَسْفَلَ مِنْكُمْ﴾ [الأنفال: ٤٢] فقد يجوز أن يكون منهما جميعًا وقول علي: ما كان معنا يومئذٍ فرس إلا فرس عليه المقداد بن الأسود. يصحح أن الركب ها هنا رُكّاب الإبل.\nقالوا: والرَّكَبة -بفتح الراء والكاف- أقل منه، والأركوب -بالضم- أكثر منه. وجمع الركب: أركب وركوب، والجمع أراكب، والركاب: الإبل، واحدها: راحلة وجمعها: رُكُب (^٢).\nوفي بعض طرق هذا الحديث أنهم كانوا ثلاثين رجلًا منهم أبو سفيان.\nالثاني: التجار بكسر التاء وتخفيف الجيم، ويجوز ضم التاء وتشديد الجيم، وهما لغتان جمع تاجر، ويقال أيضًا: تجر كصاحب وصحب.\nالثالث: مادّ بتشديد الدال، وهو من المفاعلة كضارب وحاد وشاد يكون من اثنين، يقال: تماد الغريمان إذا اتفقا على أجل، وهو من المدة، وهي القطعة من الزمان تقع على القليل والكثير، أي اتفقوا على الصلح مدة من الزمان، وهذِه المدة هي صلح الحديبية، الذي\n_________\n(^١) \"المحكم\" ٧/ ١٤ - ١٥.\n(^٢) \"إصلاح المنطق\" ١/ ٣٣٨.","vol":"2","page":389},{"text":"جرى بين النبي - ﷺ - وكفار قريش، سنة ست من الهجرة لما خرج - ﷺ - في ذي القعدة معتمرًا، قصدته قريش وصالحوه على أن يدخلها في العام المقبل على وضع الحرب عشر سنين، فدخلت بنو بكر في عهد قريش وبنو خزاعة في عهده - ﷺ - ثم نقضت قريش العهد بقتالهم خزاعة حلفاء رسول الله - ﷺ - فأمر الله تعالى بقتالهم بقوله تعالى: ﴿أَلَا تُقَاتِلُونَ قَوْمًا نَكَثُوا أَيْمَانَهُمْ)﴾ [التوبة: ١٣].\nالرابع: قوله: (وَحَوْلَهُ) هو بفتح اللام يقال: حوله وحواله وحوليه وحواليه أربع لغات واللام مفتوحة فيهن. أي: مطيفون به من جوانبه قَالَ الجوهري: ولا تقل: حواليه بكسر اللام (^١).\nالخامس: الترجمان: بفتح التاء أفصح من ضمها، والجيم مضمومة فيهما وهو المعبر عن لغة بلغة، والتاء فيه أصلية، وأنكر على الجوهري جعلها زائدة، وتبعه ابن الأثير فقال في \"نهايته\": والتاء والنون زائدتان (^٢).\nالسادس: إنما سأل عن أقربهم نسبًا؛ لأن غيره لا يؤمن أن تحمله العداوة على الكذب في نسبه والقدح فيه بخلاف القريب فإن نَسبه نَسَبُه.\nالسابع: قوله: (فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ) قيل في معناه: لئلا يستحيوا أن يواجهوه بالتكذيب إن كذب.\nالثامن: قوله: (فَإِنْ كَذَبَنِي) هو بالتخفيف، فكذبوه هو بالتشديد، الكذب نقيض الصدق، يقال: كذب يكذب كَذِبًا وكِذْبًا وكِذْبةً وكَذِبةً.\nويقال: كذبته وكذبت له.\n_________\n(^١) \"الصحاح\" ٤/ ١٦٧٩، مادة: (حول).\n(^٢) \"النهاية في غريب الحديث والأثر\" ١/ ١٨٦.","vol":"2","page":390},{"text":"التاسع: (يَأْثِرُوا) بكسر الثاء وضمها، ولم يذكر القاضي غيره (^١).\nأي: يحكوه عني ويتحدثوا به فأُعَاب به؛ لأن الكذب قبيح، وإن كان على عدو يقال: أثرت الحديث -بقصر الهمزة- آثره -بالمد وضم المثلثة وكسرها- أَثْرًا -ساكنة الثاء- حدثت به.\nالعاشر: قوله: (لَكَذَبْتُ عَنْهُ) أي: لأخبرت عن حاله بكذب لبغضي إياه. وقد قَالَ الفقهاء: إن شهادة العدو على عدوه لا تسمع لمثل هذا المعنى.\nوقوله: (عَنْهُ). أي: عليه. وقد جاء كذلك في بعض نسخ البخاري، ولم تقع هذِه اللفظة في مسلم، ووقع فيه لولا مخافة أن يؤثر عليَّ الكذب (^٢) وعليّ بمعنى عني، كما هو في قوله:\nإذا رضيت عليَّ بنو قشير … ............... (^٣)\nووقع أيضًا لفظة: (عليَّ). في البخاري في التفسير (^٤).\nالحادي عشر: قوله: (قَطُّ) فيها لغات أشهرها فتح القاف وتشديد الطاء المضمومة.\nقَالَ الجوهري: معناها: الزمان، يقال: ما رأيته قط. قَالَ: ومنهم من يقول: قُطُ بضمتين، وقَطُ بتخفيف الطاء وفتح القاف وضمها مع التخفيف، وهي قليلة (^٥).\n_________\n(^١) \"مشارق الأنوار\" ١/ ١٨.\n(^٢) مسلم (١٧٧٣) كتاب: الجهاد والسير، باب: كتاب النبي - ﷺ - إلى هرقل يدعوه إلى الإسلام.\n(^٣) انظر: \"أدب الكاتب\" ص (٣٩٥) وعزاه للقُحَيْف العقيلي، وباقي البيت:\n............... … لعَمْرُ الله أعجبني رِضَاها\n(^٤) سيأتي برقم (٤٥٥٣).\n(^٥) \"الصحاح\" ٣/ ١١٥٣، مادة: (قطط).","vol":"2","page":391},{"text":"الثاني عشر: قوله: (فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ) هذا روي على وجهين:\nأحدهما: مِن بكسر الميم ومَلِك بفتح الميم وكسر اللام.\nوثانيهما: (مَن) بفتح الميم، وبفتحها أيضًا وفتح اللام على أنه فعل ماض وكلاهما صحيح والأول أصح وأشهر، ويؤيده رواية مسلم: هل كان في آبائه مَلِكٌ؟ (^١) بحذف (من)، وكذا هو في كتاب التفسير من \"صحيح البخاري\" أيضًا (^٢). وعلى هذا يحتمل أن تكون من زائدة في الرواية الأخرى؛ لأنها في سياق الاستفهام.\nالثالث عشر: (أَشْرَافُ النَّاسِ): كبارهم وأهل الأحساب منهم. وإنما كان أتباع الرسل الضعفاء دون الأشراف؛ لكون الأشراف يأنفون من تقديم مثلهم عليهم، والضعفاء لا يأنفون فيسرعون إلى الانقياد واتباع الحق، وهذا على الغالب، وإلا فقد سبق إلى اتباعه أكابر أشراف دينه كالصديق والفاروق وحمزة وغيرهم، وزيادتهم دليل على صحة النبوة؛ لأنهم يرون الحق كل يوم يتجدد، فيدخل فيه كل يوم طائفة.\nالرابع عشر: قوله: (سَخْطَةً) (هو) (^٣) بفتح السين، والسَّخط والسُّخط هو الكراهة للشيء وعدم الرضا به، يقال منه: سخط يسخط سخطًا، ومعناه: أن من دخل في الشيء على بصيرة يمتنع رجوعه بخلاف ضده.\n_________\n(^١) سبق تخريجه.\n(^٢) سيأتي برقم (٤٥٥٣).\n(^٣) من (ج).","vol":"2","page":392},{"text":"الخامس عشر: (يَغْدِرُ) بكسر الدال، وهو ترك الوفاء بالعهد.\nوقوله: (وَنَحْنُ مِنْهُ فِي مُدَّةٍ لَا نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا) فيها يعني: مدة الهدنة، وهي صلح الحديبية.\nوقوله: (وَلَمْ تُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هذِه الكَلِمَةِ) إنما فعل ذَلِكَ؛ لأنه كان يعلم من أخلاقه الوفاء والصدق، وأنه يفي بما عاهدهم عليه، وأحال الأمر على الزمن المستقبل، وقال ما قَالَ مع علمه أن صدقه ووفاءه ثابت مستمر لا يتغير.\nالسادس عشر: قوله: (فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟) فيه انفصال ثاني (الضميرين) (^١)، والاختيار أن لا يجيء المنفصل إذا تأتى مجيء المتصل.\nالسابع عشر: (سِجَالٌ) بكسر السين، أي: نوب، نوبة لنا ونوبة له. والمساجلة: المفاخرة، بأن تصنع مثل صنعه في جري أو سعي، وأصله من السجل وهو الدلو ملأى، وأصله المستقيان بالسجل حتى يكون لكل واحد منهما سجل.\nالثامن عشر: (الْعَفَافِ): الكف عن المحارم وخوارم المروءة.\nقَالَ صاحب \"المحكم\": العفة: الكف عما لا يحل ولا يَجْمُل، يقال: عَفَّ يَعِفّ عِفّة وعفافًا وعَفافة وعفة، وتعفف واستعف، ورجل عَفٌّ وعفيف، والأنثى عفيفة، وجمع العفيف: أعفَّة وأعفّاء (^٢).\nالتاسع عشر: الصلة: كل ما أمر الله تعالى به أن يوصل وذلك بالبر والإكرام وحسن المراعاة، وفي مسلم: (ويأمرنا بالزكاة) (^٣) بدل الصدق\n_________\n(^١) في (ف): الضمير.\n(^٢) \"المحكم\" ١/ ٥٠.\n(^٣) مسلم (١٧٧٣).","vol":"2","page":393},{"text":"في رواية البخاري (هنا، وقد أخرجها في الزكاة (^١) بعلة ما) (^٢).\nالعشرون: قوله: (وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا). يعني: أفضله وأشرفه. قيل: الحكمة في ذَلِكَ أن من شرف نسبه كان أبعد من انتحال الباطل، وكان انقياد الناس إليه أقرب.\nالحادي بعد العشرين: سؤاله عن الارتداد؛ لأن من دخل على بصيرة في أمر محقق لا يرجع عنه، بخلاف من دخل في أباطيل كما سلف. وسؤاله عن الغدر؛ لأن من طلب حظ الدنيا لا يبالي بالغدر وغيره مما يتوصل به إليها، ومن طلب الآخرة لم يرتكب غدرًا ولا غيره من القبائح. وسؤاله عن حربهم جاء تفسيره له في (غير) (^٣) هذِه الرواية في البخاري في التفسير (^٤)، ومسلم قَالَ: كذلك الرسل تبتلى ثم تكون (لهم) (^٥) العاقبة (^٦)، يبتليهم بذلك ليعظم أجرهم لكثرة صبرهم وبذلهم وُسْعَهم في طاعته، قَالَ تعالى: ﴿وَالْعَاقِبَةُ لِلْمُتَّقِينَ﴾ [الأعراف: ١٢٨]، ولئلا يخرج الأمر عن العادة، ومن تأمل ما استقرأه هرقل من هذِه الأوصاف تبين له حسن ما استوصف من أمره، واستبرأه من حاله، ولله دره من رجل ما كان أعقله لو ساعدته المقادير بتخلية ملكه والأتباع!\nالثاني بعد العشرين: قوله: (يَأْتَسِي) هو بهمزة بعد الياء، أي: يتبع\n_________\n(^١) رواه البخاري معلقًا قبل حديث رقم (١٣٩٥) باب: وجوب الزكاة.\n(^٢) من (ف).\n(^٣) من (ف).\n(^٤) سيأتي (٤٥٥٣).\n(^٥) في (ف): لها.\n(^٦) مسلم (١٧٧٣).","vol":"2","page":394},{"text":"ويقتدي، والأسوة: القدوة. يقال: أُسوة بكسر الهمزة وضمها، وقد قرئ بهما، قرأ عاصم بالضم، والباقون بالكسر (^١).\nالثالث بعد العشرين: قوله: (حِينَ يُخَالِطُ) كذا وقع في أكثر النسخ: حين بالنون، وفي بعضها: حتى بالياء، ووقع في \"المستخرج\" للإسماعيلي حتى أو حين على الشك، والروايتان وقعتا في مسلم أيضًا (^٢) ووقع فيه أيضًا: إذا (^٣) بدل حين.\nالرابع بعد العشرين: البشاشة: بفتح الباء يقال: بش به وتبشبش، وروي: بشاشة. كما سقناه. وبشاشته.\nقَالَ القاضي: وهذِه أصح (^٤). يعني: رواية الهاء، والمراد: انشراح الصدر والفرح به والسرور، وأصلها اللطف بالإنسان عند قدومه وإظهار السرور برؤيته وتأنيسه، يقال: بش بالشيء يبش بشاشة إذا أظهر بشرى عند رؤيته. قَالَ الليث: البش: اللطف في المسألة والإقبال على أخيك. وقال ابن الأعرابي: هو فرح الصدر بالصديق. وقال ابن دريد: بش إذا ضحك إليه ولقيه لقاء جميلًا.\nالخامس بعد العشرين: قوله: (وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارجٌ) إنما علم ذَلِكَ من التوراة والإنجيل، وفي مسلم: فإن يك ما تقول حقًّا فإنه نبيٌّ (^٥).\nوقوله: (فَسَيَمْلِكُ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ). يعني: الشام، فإنه قَالَه به. وقوله:\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٥/ ٤٧٢، و\"الكشف عن وجوه القراءات السبع\" ٢/ ١٩٦، و\"حجة القراءات\" ص ٥٧٥.\n(^٢) ما قاله المصنف فيه نظر، فالروايتان ليستا في مسلم.\n(^٣) مسلم (١٧٧٣).\n(^٤) \"إكمال المعلم\" ٦/ ١٢١.\n(^٥) مسلم (١٧٧٣).","vol":"2","page":395},{"text":"(لَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ). كأنه استبعد أن يتنبأ من العرب.\nالسادس بعد العشرين: معنى: (أَخْلُصُ). أصِلُ. ومعنى: (لَتَجَشَّمْتُ لِقَاءَهُ): تكلفت على خطر ومشقة. وهو بالجيم، وفي مسلم: لأحببت لقاءه (^١)، (مكان تجشمت. قَالَ القاضي: وتجشمت أصح في المعنى، ويحتمل أن يكون أحببت مغيَّرة منه، وكان الإسلام لم يتمكن من قلبه ولم يرد الله هدايته كما أراد هداية النجاشي (^٢).\nوقال ابن بطال: قوله: (لَتَجَشَّمْتُ لِقَاءَهُ) يعني: دون خلع من ملكه ولا اعتراض عليه في شيء، وهذا التجشم هو الهجرة، وكانت فرضًا على كل مسلم قبل الفتح، فإن قُلْتَ: النجاشي لم يهاجر قبل الفتح وهو مؤمن، فكيف سقط عنه فرض الهجرة؟ فالجواب أنه كان ردءًا للإسلام هناك وملجأ لمن أوذي من الصحابة والردء كالمقاتل، وكذا ردء اللصوص والمحاربين عند مالك والكوفيين يقتل بقتلهم ويجب عليه ما يجب عليهم وإن لم يحضروا القتل، ومثله تخلف عثمان وطلحة وسعيد بن زيد عن بدر وضرب لهم الشارع بسهمهم وأجرهم (^٣).\nالسابع بعد العشرين: قوله: (وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمِهِ). هذا فيه إيماءٌ إلى أنه علم بنبوته لكنه خشي خلع قومه له، على ما جاء مفسرًا في البخاري فأصر على كفره بعد علمه به، فكان أشد في الحجة عليه.\nوهذِه عبارة القاضي (^٤)، وكذا قوله آخر الحديث: (هَلْ لَكُمْ فِي الفَلَاحِ وَالرُّشْدِ فَتُبَايِعُوا هذا النَّبِيَّ؟) فيه إعلام بإيمانه.\n_________\n(^١) السابق.\n(^٢) \"إكمال المعلم\" ٦/ ١٢١.\n(^٣) \"شرح ابن بطال\" ١/ ٤٧.\n(^٤) \"إكمال المعلم\" ٦/ ١٢١.","vol":"2","page":396},{"text":"وقال ابن بطال: لم يصح عندنا أنه جهر بالإسلام وإنما آثر ملكه على الجهر بكلمة الحق، ولسنا (نقنع) (^١) بالإسلام دون (الجهر به) (^٢)، ولم يكن مكرهًا حتى يعذر وأمره إلى الله (^٣).\nوقال الخطابي: إذا تأملت معاني ما استقرأه من أوصافه (تبينت) (^٤) حسن ما استوصف من أوصافه واستبرأ من حاله، فلله دره من رجل ما كان أعقله لو صادف معقوله مقدروه (^٥)، وهذا أسلفته فيما مضى قريبًا.\nوقد حكى القاضي وغيره خلافًا للعلماء: فيمن اطمأن قلبه بالإيمان ولم يتلفظ وتمكن من الإتيان بكلمتي الشهادة فلم يأتِ بها، هل يحكم بإسلامه أم لا؟ والمشهور المنع.\nوروى ابن عبد البر في حديث دحية أنه - ﷺ - بعثه إلى قيصر في الهدنة سنة ستٍّ، قَالَ: فآمن به قيصر (وأبت) (^٦) بطارقته أن يؤمنوا، فأخبر دحية النبي - ﷺ - فقال: \"ثبت ملكه\" (^٧)، ومما يبعد صحة إيمانه نصبه القتال للمسلمين غزوة مؤتة في جمادى سنة ثمان، وما جرى في الوقعة إذ في \"سيرة ابن إسحاق\" وغيرها أن المسلمين مضوا حتى نزلوا معان (^٨) من أرض الشام فبلغهم أن هرقل نزل في مائة ألف من الروم فالتقيا،\n_________\n(^١) في (ج): نتبع.\n(^٢) في (ف): الجهرية.\n(^٣) \"شرح ابن بطال\" ١/ ٤٨.\n(^٤) في (ج): يتبين.\n(^٥) \"أعلام الحديث\" ١/ ١٣٥.\n(^٦) في (ج): فرابت.\n(^٧) \"الاستيعاب\" ٢/ ٤٥.\n(^٨) بهامش (ف) تعليق نصه: فائدة: قال السهيلي في \"الروض الأنف\": قال الشيخ أبو بحر: معان بضم الميم وجدته في الأصلين وأصلحه علينا القاضي حين السماع، ومعان بفتح الميم، وذكره البكري بضم الميم، وقال: هو اسم جبل يجوز أن يكون من أمعنت النظر أو من الماء المعين، فيكون وزنه \"فعالا\" ويجوز أن يكون من العون فيكون وزنه مفعلًا. وقال الرقشي: الصواب الفتح.","vol":"2","page":397},{"text":"وقتل من قتل إلى آخر القصة (^١).\nوروى البزار في الحديث الآتي عنه في أثناء الفوائد أنه قَالَ لدحية: أبلغ صاحبك أني أعلم أنه نبي ولكن لا أترك ملكي. وفيه أنه دعا الأسقف فقال له: هذا الذي كنا ننتظر وبشرنا به عيسى. (فقال له قيصر: كيف تأمرني؟ قَالَ الأسقف: أما أنا فمصدقه ومتبعه) (^٢). قَالَ له قيصر: أما أنا إن فعلت ذهب ملكي. وفيه أن الأسقف تلفظ بالشهادتين وأنه قتل (^٣).\nالثامن بعد العشرين: (عَظِيمِ بُصْرى) أميرها وكذا عظيم الروم، أي: الذي تعظمه الروم وتقدمه، ولم يقل: إلى ملك الروم؛ لما يقتضيه هذا الاسم من المعاني التي لا يستحقها من ليس من أهل الإسلام، فلو فعل لكان فيه التسليم لملكه وهو بحق الدين (معزول، ومع ذَلِكَ فلم يخله من نوع من الإكرام في المخاطبة ليكون آخذًا بأدب) (^٤) الدين في تليين القول لمن (يبتدره) (^٥) بالدعوة إلى دين الحق.\nالتاسع بعد العشرين: قوله: (بَعَثَ بِهِ). أي: أرسله. ويقال أيضًا: بعثه وابتعثه. بمعنى: أرسله.\nالثلاثون: قوله: (مَعَ). هو بفتح العين على اللغة الفصيحة المشهورة وبها جاء القرآن، وفي لغة قليلة بإسكانها.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ٤٢٩.\n(^٢) ساقطة من (ج).\n(^٣) رواه البزار كما في \"كشف الأستار\" (٢٣٧٤). قال الهيثمي في \"المجمع\" ٨/ ٢٣٦ - ٢٣٧: رواه البزَّار وفيه إبراهيم بن إسماعيل بن يحيى وهو ضعيف وقد سبق تخريجه.\n(^٤) ساقطة من (ج).\n(^٥) في (ج): يعتذره.","vol":"2","page":398},{"text":"قَالَ صاحب \"المحكم\": مَعَ اسمٌ معناه: الصحبة، وكذلك مَعْ بسكون العين، غير أن: مَعَ المفتوحة تكون اسمًا وحرفًا، ومَعْ المسكنة حرف لا غير وأنشد سيبويه:\nوريشي منكم وهواي معكم … وإن كانت زيارتكم (لماما) (^١)\nقَالَ اللحياني: وحكى الكسائي أن ربيعة وغنمًا يسكنون العين من مع، ويقولون: مَعْكم ومَعْنا. قَالَ: فإذا جاءت الألف واللام وألف الوصل اختلفوا، فبعضهم يفتح العين، وبعضهم يكسرها، فيقولون: مَعَ القوم، ومَعَ ابنك، ومَعِ القوم ومعِ ابنك، والفتح كلام عامة العرب وبسط الكلام فيها (^٢).\nومن [في] (^٣) قوله: \"مِنْ مُحَمَّدٍ رَسُول الله\" لابتداء (^٤) الغاية وليست من الابتداء في المكان ولا في الزمان فاعلمه.\nالحادي بعد الثلاثين: \"أما بعد\". فهو (بالضم- أي:) (^٥) بضم الدال- وفتحها ورفعها منونة، وكذا نصبها.\nوفي المبتدئ بها خمسة أقوال: داود، وقس بن ساعدة، أو كعب بن لؤي، أو يعرب بن قحطان، أو سحبان، ومعناها: أما بعد ما سبق وهو البسملة والسلام، وكان - ﷺ - يقولها في خطبه وشبهها، رواه عنه عدة من (^٦) (الصحابة.\n_________\n(^١) في الأصول: ذماما، والمثبت من \"المحكم\" ١/ ٥٥.\n(^٢) \"المحكم\" ١/ ٥٥.\n(^٣) زيادة يقتضيها السياق.\n(^٤) من (ف).\n(^٥) من (ج).\n(^٦) بداية سقط من (ف).","vol":"2","page":399},{"text":"وقد ترجم له البخاري بابًا في الجمعة وذكر فيه أحاديث كثيرة في خطبة الكسوف ومرضه وغيرهما (^١)، وسنوضح الكلام عليه هناك إن شاء الله تعالى.\nالثاني بعد الثلاثين: \"دِعَايَةِ الإِسْلَامِ\" -بكسر الدال- أي: يدعونه، والدعاية بمعنى: الدعوة من دعا، مثل الشكاية من شكو، هو مصدر كالرماية، والمراد: دعوة الإسلام. أي: آمرك بكلمة التوحيد، قَالَ تعالى: ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ الآية [آل عمران: ٦٤]، وفي البخاري في الجهاد (^٢)، ومسلم هنا: بداعية الإسلام (^٣). أي: الكلمة الداعية إلى الإسلام، وهو بمعنى الأول، ويجوز أن تكون دعاية هنا بمعنى: دعوة. فيرجع إلى الأول كما في قوله تعالى: ﴿لَيْسَ لَهَا مِنْ دُونِ اللهِ كَاشِفَةٌ (٥٨)﴾ [النجم: ٥٨]: كشف.\nالثالث بعد الثلاثين: قوله: (\"أَسْلِمْ تَسْلَمْ\") هذا من محاسن الكلام وبليغه وإيجازه واختصاره كما سيأتي التنبيه عليه، عدد البخاري في الجهاد (^٤) والتفسير (^٥) بعد \"أَسْلِمْ تَسْلَمْ، يُؤْتكَ اللهُ أَجْرَكَ مَرَّتَيْنِ\" بزيادة: \"أسلم خيرًا\".\nالرابع بعد الثلاثين: يعني: يؤتك أجرك مرتين لإيمانك بعيسى وإيمانك واتباعك لي، بخلاف الجاهلية وأهل الأوثان الذين لم يكونوا على شيء من دين الله ولا كتاب.\n_________\n(^١) ستأتي بأرقام (٩٢٢ - ٩٢٧) كتاب: الجمعة، باب: من قال في الخطبة بعد الثناء، أما بعد.\n(^٢) سيأتي برقم (٢٩٤١) باب: دعوة اليهود والنصارى. وفيه: بدعاية الإسلام.\n(^٣) مسلم (١٧٧٣).\n(^٤) سيأتي برقم (٢٩٤١).\n(^٥) سيأتي برقم (٤٥٥٣).","vol":"2","page":400},{"text":"الخامس بعد الثلاثين: اختلف في ضبط (الأريسيين) على أوجه:\nأحدها: بيائين بعد السين.\nوثانيها: بياء واحدة والهمزة مفتوحة والراء مكسورة مخففة في كلا الوجهين.\nوثالثها: بهمزة مكسورة وتشديد الراء وياء واحدة بعد السين، ووقع في إحدى روايتي البخاري ومسلم (^١)، (…) (^٢) وهو ما عزاه النووي وغيره إلى البخاري هنا (^٣) بفتح الياء وكسر الراء وبالسين المهملة، ويجوز أن تكون بدلًا من الهمزة في أدنى وبرئ. قَالَ: والهمزة أكثر استعمالًا عند أهل اللغة وفي روايات أهل الحديث (^٤).\nقَالَ ابن الأعرابي: يقال: أَرَس يَأْرِس أَرْسًا، فهو أَرِيس، وأَرَّس يُؤَرِّس تَأْريسًا، فهو إِريِّس والجمع: أريسيون وأرارسة غيره، وأراريس وأرارس.\nقَالَ في \"الصحاح\": وهي شامية. قَالَ: ويقولون للأريس: أريسي، وفي \"الجامع\" وزن أريس: فعيل. ولا يمكن أن تكون الهمزة فيه أصلية؛ لأنه كان تبقى عينه وفاؤه من لفظٍ واحدٍ، وهذا لم يأت في كلامهم في أحرف يسيرة نحو كوكب وديدن، وددن، وبابوس. وقال ابن فارس: الهمزة والراء والسين ليست عربية (^٥).\nواختلف في المراد به هنا، والصحيح المشهور أنهم الأكارون. أي:\n_________\n(^١) مسلم (١٧٧٣) من طريق صالح، وزاد: \"إثم اليريسيين\".\n(^٢) بياض بالمخطوط قدر كلمتين.\n(^٣) \"مسلم بشرح النووي\" ١٢/ ١٠٩.\n(^٤) \"مسلم بشرح النووي\" ١٢/ ١٠٩.\n(^٥) \"مقاييس اللغة\" ص ٥١، مادة: (أرس).","vol":"2","page":401},{"text":"الفلاحون الزراعون، أي: عليك إثم رعاياك الذين يتبعونك وينقادون لأمرك. ونبه بهؤلاء على جميع الرعايا؛ لأنهم الأغلب في رعاياهم، وأسرع انقيادًا. أي: أكثر تقليدًا، فإذا أسلم أسلموا، وإذا امتنع امتنعوا.\nوقد جاء مصرحًا به في \"دلائل النبوة\" للبيهقي (^١) والطبري (^٢)؛ \"فإن عليك إثم الأكارين\". ولأبي عبيد: \"وإن لم تدخل في الاسلام فلا تَحُل بين الفلاحين والإسلام\" (^٣).\nوالبرقاني يعني: الحراثين.\nوللإسماعيلي: \"فإن عليك إثم الركوسيين\"، وهم أهل دين من النصارى والصابئين، يقال لهم: الركوسية.\nوكتب معاوية إلى الطاغية ملك الروم لما بلغه أنه يريد قصد بلاد الشام أيام صفين: تالله لئن هممت على ما بلغني، وذكر كلامًا، ثم قَالَ: ولأردنك أريسًا من الأراسة ترعى الدوائل. يعني: ذكور الخنازير.\nويقال: إن الأريسيين الذين كانوا يحرثون أرضهم كانوا مجوسًا، وكان الروم أهل كتاب، فيريد: أن عليك مثل وزر المجوس إن لم تؤمن وتصدق.\nوقال أبو عبيد: هم الخدم والخول (^٤). يعني: بصدهم إياهم عن الدين كما قَالَ تعالى: ﴿وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا﴾ [الأحزاب: ٦٧] أي: عليك مثل إثمهم، حكاه ابن الأثير (^٥).\n_________\n(^١) \"دلائل النبوة\" ٤/ ٣٨٤.\n(^٢) \"تاريخ الطبري\" ٢/ ١٣٠.\n(^٣) \"الأموال\" (٥٥).\n(^٤) \"الأموال\" (٥٦).\n(^٥) \"النهاية في غريب الحديث والأثر\" ١/ ٣٨.","vol":"2","page":402},{"text":"وقيل: هم المتخيرون. قَالَ القرطبي: فعلى هذا يكون المراد: عليك إثم من تكبر على الحق (^١).\nقَالَ ابن سيده: الأريس: الأكار. عند ثعلب، والأرشج: الأمير عند كُراع، والأصل عنده (رئيس) (^٢) فعيل من الرياسة (^٣)، فقلت: وفي \"الجامع\": الأريس: الزارع، وعند قوم: الأمير، كأنه من الأضداد، وقيل: هم اليهود والنصارى، أتباع عبد الله بن أريس الذي ينسب إليه الأروسية من النصارى رجل كان في الزمن] (^٤) الأول، قَتَلَ هو ومن معه نبيًا بعثه الله إليهم.\nقَالَ أبو الزناد: حذره النبي - ﷺ - إذ كان رئيسًا متبوعًا مسموعًا أن يكون عليه إثم الكفر وإثم من عمله واتبعه. قَالَ - ﷺ -: \"من عمل سيئة كان عليه إثمها وإثم من عمل بها إلى يوم القيامة\" (^٥).\nالسادس بعد الثلاثين: قوله: و﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ﴾ تعالَوا هو بفتح اللام وأصله تعاليوا، لأن الأصل في الماضي تعالى، والياء منقلبة عن واو؛ لأنه من العلو، فأبدلت الواو ياء لوقوعها رابعة، ثم أبدلت الياء ألفًا، فإذا جاءت واو الجمع حذفت\n_________\n(^١) \"المفهم\" ٣/ ٦٠٩.\n(^٢) في الأصل: أريس والمثبت من \"المحكم\".\n(^٣) \"المحكم\" ٨/ ٣٥٩.\n(^٤) هنا ينتهي السقط والمثبت من (ج).\n(^٥) رواه مسلم (١٠١٧) كتاب: الزكاة، باب: الحث على الصدقة ولو بشق تمرة أو كلمة طيبة، وأنها حجاب من النار. من حديث جرير بن عبد الله. ولفظه: \"من سن في الاسلام سنة حسنة، فله أجرها، وأجر من عمل بها بعده من غير أن ينقص من أجورهم شيء، ومن سنَّ في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها، من غير أن ينقص من أوزارهم شيء\".","vol":"2","page":403},{"text":"لالتقاء الساكنين وبقيت الفتحة تدل عليها، تقول للرجل إذا دعوته: تعال. وللرجلين: تعاليا. وللجماعة: تعالوا. وللمرأة: تعالي. وللمرأتين: تعاليا. وللنسوة: تعالين. بفتح اللام في جميع ذَلِكَ.\nوقوله: (و﴿يَا أَهْلَ الْكِتَابِ﴾ هذِه الواو ثبتت في (رواية عبدوس والنسفي والقابسي، وسقطت في) (^١) رواية الأصيلي وأبي ذر كما نبه عليه القاضي قَالَ: وقد اختلف المحدثون فيما وقع من الأوهام في نص التلاوة فمنهم مَن أوجب إصلاحها؛ لأنه إنما سيقت للدلالة، ولا حجة إلا في الثابت في المصحف.\nومنهم من قَالَ: ننقلها كما وقعت (وننبه) (^٢) عليها؛ لأنه يبعد خفاؤها عن المؤلف والناقل عنه ثم على جميع الرواة حتى وصلت إلينا فلعلها قراءة شاذة، ثم ضُعّفَ بأن الشاذ مروي معلوم لا يُحتج به في حكم، ولا يُقرأ به في صلاة، انتهى.\nوالحكمة في تخصيص هذِه الآية بالإرسال إلى هرقل دون غيرها من الآي؛ لأنه نصراني، والنصاري (جمعت) (^٣) هذِه الأمور الثلاثة فعبدوا عيسى -﵇-، وأشركوا بالله فقالوا: إنه ثالث ثلاثة. واتخذوا الأحبار والرهبان أربابًا من دون الله. قَالَ الله تعالى: ﴿اتَّخَذُوا أَحْبَارَهُمْ﴾ الآية [التوبة: ٣١].\nوقوله: (﴿كَلِمَةٍ سَوَاءٍ﴾ [آل عمران: ٦٤]، هي: لا إله إلا الله. كما رواه عبد بن حميد في \"تفسيره\" عن مجاهد، وابن أبي حاتم، عن\n_________\n(^١) سقطت من (ج).\n(^٢) في (ج): ونبه.\n(^٣) في (ج): حرمت.","vol":"2","page":404},{"text":"أبي العالية، وعن الحسن قَالَ: دُعُوا إلى الإسلام فأبوا (^١). وقال البخاري في التفسير: سواء: قصد (^٢).\nالسابع بعد الثلاثين: الصخب بفتح الصاد والخاء، ويقال: بالسين أيضًا بدل الصاد، وضعفه الخليل (^٣)، ومعناها: (اختلاط) (^٤) الأصوات وارتفاعها. يقول: صخب: بكسر الخاء فهو صخب وصخاب وصخبان ويقرب منه اللغط وهو بفتح الغين وإسكانها، وكذا وقع في مسلم، وفي البخاري في الجهاد: وكثر لغطهم. وفي التفسير: وكثر اللغط (^٥). وهو الأصوات المختلفة. قَالَ أهل اللغة: هو أصوات مبهمة لا تفهم.\nالثامن بعد الثلاثين: قوله: (لَقَدْ أَمِرَ أَمْرُ ابن أَبِي كَبْشَةَ) أما أَمِر فهو بفتح الهمزة وكسر الميم أي: عظم أمره. وأصله من الكثرة، يقال: أَمِر القوم إذا كثروا، وأمرته: كثرته.\nقَالَ (ابن سيده) (^٦): والاسم منه: الإمرة -بالكسر- (^٧). وقال الزمخشري: الأَمِرَة على وزن بركة: الزيادة، ومنه هذا الحديث.\nوفي \"الصحاح\" عن أبي عبيدة: امرته بالمد وأمرته بمعنى: كثرته، وأمر هو أي: كثر، فخرج على تقدير قولهم: علم فلان ذَلِكَ، وأعلمته أنا ذَلِكَ، قَالَ يعقوب: ولم يقله أحد غيره (^٨).\n_________\n(^١) ابن أبي حاتم في \"تفسيره\" ٢/ ٦٧٠ (٣٦٣٠).\n(^٢) سيأتي في كتاب: التفسير، باب: ﴿قُلْ يَا أَهْلَ الْكِتَابِ ..﴾ قبل حديث (٤٥٥٣).\n(^٣) \"العين\" ٤/ ٢٠٣.\n(^٤) في (ج): اختلاف.\n(^٥) سيأتي برقم (٤٥٥٣).\n(^٦) في (ف): ابن أبي سيده، والصواب ما أثبتناه.\n(^٧) \"المحكم\" ١١/ ٢٦٤.\n(^٨) \"الصحاح\" ٢/ ٥٨١ مادة (أمر).","vol":"2","page":405},{"text":"وقال الأخفش: يقال: أَمرَ أَمْرٌ يَأمر أَمْرًا: اشتد والاسم الأمر، وفي \"أفعال ابن القطاع\": أمر الشيء أمرًا، وأمر: كثر (^١).\nوفي \"المجرد\" لكراع يقال: زرع أمر وأمر: كثير، وفي \"أفعال ابن طريف\": أمر الشيء أمرا وإمارة: كثر، ومن أمثال العرب: من قل ذَلَّ ومن أمِر قل.\nوفي \"الجامع\" أمر الشيء إذا كثر والأمرة: الكثرة والبركة والنماء، ومن كلامهم: في وجه ملك تعرف أمرته، وهو الذي يعرف في أوله الخير، وأمرته زيا دته وخيره وكثرته.\nوأما قوله: (ابْنِ أَبِي كَبْشَةَ) فقد أسلفنا أنه كان رجلًا من خزاعة على قول وكان يعبد الشعرى العبور ولم يوافقه أحد من العرب على ذَلِكَ، فشبهوا النبي - ﷺ - به لمخالفته إياهم في دينهم كما خالفهم أبو كبشة فأرادوا مجرد التشبيه دون العيب. وقد قَالَ أُبي بن خلف لما طعنه النبي - ﷺ -: طعنني ابن أبي كبشة (^٢).\nالتاسع بعد الثلاثين: قوله: (إِنَّهُ ليَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ) هو بكسر الهمزة ويجوز على ضعفٍ فتحها على أنه مفعول من أجله.\nقَالَ القاضي: ضَعُفَ الفتح لوجود اللام في الخبر لكن جوزه بعض النحاة، وقد قرئ شاذًّا: (إلا أنهم ليأكلون) بالفتح في (أنهم) (^٣) والمعنى\n_________\n(^١) \"الأفعال\" ص ٢٥.\n(^٢) لم أقف عليه بهذا اللفظ ولكن رواه ابن أبي شيبة في \"المصنف\" ٤/ ٢٢٦ (١٩٤٦٤) عن عمارة بن أبي حفصة مرسلًا بنحوه وليس فيه الشاهد. وفيه محمد بن مروان بن قدامة العقيلي، قال: يحيى بن معين صالح، وقال أبو زرعة: ليس عندي بذاك، وضعفه أحمد بن حنبل. انظر: \"تهذيب الكمال\" ٣٨٩، ٣٩٠.\n(^٣) انظر \"البحر المحيط\" لأبي حيان ٦/ ٤٩٠.","vol":"2","page":406},{"text":"على الفتح في الحديث عظم أمره - ﷺ - لأجل أنه يخافه ملك بني الأصفر (^١).\nالأربعون: قوله: (وَكَانَ ابن النَّاطُورِ، صَاحِبَ إِيلِيَاءَ وَهِرَقْلَ، سُقُفًّا عَلَى نَصَارى الشَأْمِ، يُحَدِّثُ)، أما ابن الناطور فروي بالطاء المهملة والمعجمة.\nقَالَ القاضي: هو بطاء مهملة عند الجماعة وعند الحموي بالمعجمة، قَالَ أهل اللغة: فلان ناظور بني فلان، وناظرهم بالمعجمة المنظور إليه منهم، والناطور بالمهملة حافظ النخل عجمي تكلمت به العرب، قَالَ الأصمعي: هو من النطر، والنبط يجعلون الظاء طاء.\nالحادي بعد الأربعين: (صاحب): منصوب على الاختصاص، و(هرقل): بفتح اللام، وهو مجرور معطوف على إيليا أي: صاحب إيليا وصاحب هرقل، وخبر (كان): سُقفٌ، ويجوز أن يكون: يحدِّث أن هرقل وهو أوجه في العربية وأصح في المعنى، كما قَالَ القاضي.\nالثاني بعد الأربعين: وقع هنا (سُقُفًّا) بضم السين والقاف وتشديد الفاء، ويروى أُسْقُفا بضم الهمزة مع تخفيف الفاء (وتشديدها ذكرها ابن الجواليقي وغيره، والأشهر ضم الهمزة وتشديد الفاء قاله النووي. وعن غيره أن الرواية فيه تخفيف الفاء) (^٢)، وجمعه أساقفة وأساقف، وللإسماعيلي: أساقفة، وفي بعض الأصول سُقِّف بضم\n_________\n(^١) في هامش (ف): بلغ إبراهيم الحلبي قراءة على المصنف وسمعه ابنه نور الدين والحاضري […] والسحوري والشيخ نور الدين وأبو الحسن […] والصفدي ونظام الدين الحموي وأبو محمد السلاوي والبطائحي والشيخ شمس الدين [....] فخر الدين الرزازي وآخرون.\n(^٢) من (ف).","vol":"2","page":407},{"text":"السين وكسر القاف المشددة أي: جعل أيضًا أسقفا ويقال أيضًا: سُقْف كقُفْل أعجمي معرب.\nولا نظير لأسقف إلا (أسْرب) (^١)، وهو للنصارى رئيس دينهم وقاضيهم، قَالَ الخليل: وهو للنصارى رئيس دينهم (^٢).\nوقال الداودي: هو العالم. قيل: سمي به لانحنائه وخضوعه لتدينه عندهم وهو قيم شريعتهم ودون القاضي. والأسقف: الطويل في انحنائه كأنه لطول عبادته وقيامه يعرض له انحناء.\nوفي \"الصحاح\": السُّقَفُ بالتحريك: طول في انحناء، يقال: رجل أسْقَف بيَّن السُّقَفِ، قَالَ ابن السكيت: ومنه اشتق أسقف النصارى؛ لأنه يتخاشع وهو رئيس من رؤسائهم في الدين (^٣).\nالثالث بعد الأربعين: خبثُ النفسِ: كسلها وقلة نشاطها أو سوء خلقها. والبطارقة بفتح الباء قواد الملك وخواص دولته وأهل الرأي والشورى منهم، واحدهم بِطريق -بكسر الباء-، وقيل: هو المختال المتعاظم، ولا يقال ذَلِكَ للنساء.\nالرابع بعد الأربعين: قوله: (وَكَانَ هِرَقْلُ حَزَّاءً) هو بفتح الحاء وتشديد الزاي، ويقال فيه: الحازي وهو المتكهن يقال: حزى يحزي ويحزو وتَحَزى. قَالَ الأصمعي: وحزيت الشيء أحزيه حزيًا وحزوًا.\nوفي \"الصحاح\" حزى الشيء يحزيه ويحزوه إذا قدر وخرص، والحازي الذي ينظر في الأعضاء وفي خيلان الوجه يتكهن (^٤).\n_________\n(^١) في (ج): أسَرُّب.\n(^٢) \"العين\" ٥/ ٨٢.\n(^٣) \"الصحاح\" ٤/ ١٣٧٥ مادة: سقف.\n(^٤) \"الصحاح\" ٦/ ٢٣١٢، مادة: (حزا).","vol":"2","page":408},{"text":"وفي \"المحكم\": حزى الطير (حَزْيًا) (^١): زجرها (^٢) وفُسر في الحديث ذَلِكَ بأنه ينظر في النجوم ويمكن أن يكون أراد بيان جهة حزوه؛ لأن التكهن يكون لوجوه منها ذَلِكَ.\nالخامس بعد الأربعين: قوله: (مَلِكَ الخِتَانِ قَدْ ظَهَرَ) هذا قد ضبط على وجهين:\nأحدهما: مَلِك بفتح الميم وكسر اللام.\nوثانيهما: ضم الميم وإسكان اللام وكلاهما صحيح، ومعناه: رأيت الملك لطائفة تختتن.\nالسادس بعد الأربعين: قوله: (فَلَا يُهِمَّنَّكَ شَأْنُهُمْ) هو بضم الياء يقال: أهمني الأمر: أقلقني وأحزنني والهم: الحزن، وهمني: أذابني (إذا) (^٣) بالغ في ذَلِكَ، وهمني المرض: أذابني، ومنه المهموم.\nقَالَ الأصمعي: وهممت بالشيء أهم به إذا أردته وعزمت عليه، وهممت بالأمر أيضًا: قصدته، يهمني، وهَم يَهِمُّ -بالكسر- هَمِيمَا: دبَّ، ومراده أنهم أحقر من أن تهتم لهم أو تبالي بهم، والأمر: الشأن.\nالسابع بعد الأربعين: قوله: (وابعث إِلَى مَدَائِنِ مُلْكِكَ، فَيَقْتُلُوا مَنْ فِيهِمْ مِنَ اليَهُودِ) يعني: وابعث إلى أهل مدائن ملكك فليقتلوا من بين أظهرهم من اليهود، والمدائن بالهمز أفصح من تَرْكِه وأشهر وبه جاء القرآن (^٤).\n_________\n(^١) في الأصول: حزوا، والمثبت من \"المحكم\".\n(^٢) \"المحكم\" ٣/ ٣٢٧.\n(^٣) في (ج): أي.\n(^٤) قال تعالى: ﴿قَالُوا أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ (٣٦)﴾ [الشعراء: ٣٦].","vol":"2","page":409},{"text":"قَالَ الجوهري: مدن بالمكان أقام به، ومنه سميت المدينة وهي فعيلة، وتجمع على مدائن بالهمز، وتجمع أيضًا على مدن بإسكان الدال وضمها، وقيل: إنها مفعلة من دنت، أي: ملكت. وقيل: من جعله من الأول همزه أو من الثاني حذفه كما لا تُهمز معايش.\nقَالَ الجوهري: والنسبة إلى المدينة النبوية مدني، وإلى مدينة المنصور مديني، وإلى مدائن كسرى مدائني للفرق بين النسب؛ لئلا يختلط (^١).\nوما ذكره محمول على الغالب وإلا فقد جاء فيه خلاف ذَلِكَ كما ستمر به إن شاء الله تعالى.\nالثامن بعد الأربعين: قوله: (فَقَالَ هِرَقْلُ: هذا مَلِكُ هذِه الأُمَّةِ قَدْ ظَهَرَ) هو بفتح الميم وكسر اللام ويروى بضم الميم وإسكان اللام وعُزي إلى القاضي أنها رواية الأكثر، لكن الذي عزاه صاحب \"المطالع\" إلى الأكثر الأولى ومعناها ظاهر، وفيه رواية ثالثة (هذا يَملك) بزيادة ياء مفتوحة على أنه فعل مضارع.\nقَالَ القاضي عياض: وأراها ضمة الميم اتصلت بها فَتصحفت ولما حكاها صاحب \"المطالع\" قَالَ: أظنه تصحيفًا. وأما النووي فقال: كذا ضبطناه عن أهل التحقيق، وكذا هو في أكثر أصول بلادنا. قَالَ: وهي صحيحة أيضًا، ومعناها: هذا المذكور يملك (هذِه) (^٢) الأمة وقد ظهر، والمراد بالأمة هنا أهل العصر (^٣).\n_________\n(^١) \"الصحاح\" ٦/ ٢٢٠١، مادة: (مدن).\n(^٢) من (ج).\n(^٣) \"مسلم بشرح النووي\" ١٢/ ١٠٤، ١٠٥.","vol":"2","page":410},{"text":"التاسع بعد الأربعين: قوله (بِرُومِيَةَ) هي بتخفيف الياء كما سلف في أسماء الأماكن.\nالخمسون: قوله: (فَلَمْ يَرِمْ حِمْصَ) هو بفتح الياء وكسر الراء أي: لم يفارقها، يقال: ما يريم يفعل أي: ما يبرح. يقال: رامه يريمه ريمًا أي: بَرِحه. ويقال: لا ترمه أي: لا تبرحه، قَالَ ابن طريف: ما رامني ولا يريمني لم يبرح عني، ولا يقال إلا منفيًّا، قَالَ الأعشى يحكي قول بنت له:\nأيا أبتا لا ترم عندنا … فإنا بخير إذا لم ترم\nوحمص غير مصروفة؛ لأنها عجمية علم مؤنثة كما سلف.\nالحادي بعد الخمسين: قوله: (يَا مَعْشَرَ الرُّومِ) قَالَ أهل اللغة: هم الجمع الذين شأنهم واحد فالإنس معشر، والجن معشر، والأنبياء معشر، والفقهاء معشر، والجمع معاشر.\nالثاني بعد الخمسين: قوله: (هَلْ لَكُمْ فِي الفَلَاحِ وَالرُّشْدِ) أما الفلاح فهو الفوز والبقاء والنجاة، وأما الرُشد فبضم الراء وإسكان الشين، وبفتحهما أيضًا لغتان وهو خلاف الغي، قَالَ أهل اللغة: هو إصابة الخير.\nوقال الهروي: هو الهدى والاستقامة وهو بمعناه يقال: رَشَدَ يَرْشَدُ ورَشِدَ يَرْشُدُ لغتان، والرشَدُ كالرُشْدِ وهما مصدران.\nالثالث بعد الخمسين: قوله: (فتتابعوا هذا النَّبِيَّ؟) هو بمثناة فوق، ثم أخرى مثلها كذا هو في أكثر الأصول من المتابعة وهي: الاقتداء، وفي بعضها فنتابع وهو بمعناه، وفي بعضها فتبايعوا بالباء الموحدة من البيعة، وكله صحيح.","vol":"2","page":411},{"text":"الرابع بعد الخمسين: قوله: (فَحَاصُوا حَيْصَةَ حُمُرِ الوَحْشِ) هو بالحاء والصاد المهملتين أي: نفروا وكروا راجعين، حاص يحيص: نفر.\nوقال الفارسي في \"مجمع الغرائب\": هو الروغان والعدول عن طريق القصد.\nوقال الخطابي: يقال: حاص وجاض بمعنى واحد بالجيم والضاد المعجمة (^١). وكذا قَالَ أبو عبيد (^٢) وغيره، قالوا: ومعناه: عدل عن الطريق. وقال أبو زيد: معناه بالحاء رجع وبالجيم عدل.\nالخامس بعد الخمسين: قوله: (إِنِّي قُلْتُ مَقَالَتِي آنِفًا) أي: قريبًا أو بعجلة أو في أول وقت كنا فيه أو الساعة، وكله بمعنى، وهو بالمد والقصر، والمد أشهر، وبه قرأ جمهور القراء السبعة، وروى البزي عن ابن كثير القصر، قَالَ المهدي: المد هو المعروف (^٣).\nالسادس بعد الخمسين: معنى رواية مسلم التي أسلفناها عن رواية صالح: (مشى يعني: قيصر من حمص إلى إيلياء شكرًا لما أبلاه الله تعالى) (^٤)، أي: شكرًا لما من الله عليه وأنعم. والبلاء لفظ مشترك يقال في الخير والشر؛ لأن أصله الأختبار، قَالَ تعالى ﴿وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ﴾ [الأعراف: ١٦٨] وأكثر استعماله في الخير مقيدًا وأما في الشر فقد يطلق.\n_________\n(^١) \"غريب الحديث\" للخطابي ١/ ٣٣٢.\n(^٢) \"غريب الحديث\" لأبي عبيد ٢/ ٣٢٠.\n(^٣) \"الكوكب الدري\" ص ٥٥٣.\n(^٤) مسلم (١٧٧٣).","vol":"2","page":412},{"text":"الوجه العاشر: في فوائده:\nالأولى: خبر الجماعة أوقع من خبر الواحد ولاسيما إذا كانوا جمعًا يقع العلم بخبرهم، وهذِه مأخوذة من قوله: (وَقَرِّبُوا أَصْحَابَهُ، فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ).\nالثانية: تقديم صاحب الحسب في أمور المسلمين ومهمات الدين والدنيا، ولذلك جعلت الخلفاء من قريش؛ لأنهم أحوط من أن يدنسوا أحسابهم، وقد قَالَ الحسن البصري: حدثوا عن الأشراف؛ فإنهم لا يرضون أن يدنسوا شرفهم بالكذب ولا بالخيانة.\nالثالثة: استدلال هرقل من كونه ذا حسب ليس بدليل قاطع على (النبوة) (^١)، وإنما القاطع المعجز الخارق للعادة المعدوم فيها المعارضة. قاله المازري، قَالَ: ولعل هرقل كان عنده علم بكونها علامات هذا النبي، وقد قَالَ فيه: وقد كنت أعلم أنه خارج ولم أكن أظن أنه منكم (^٢)، وقطع ابن بطال بهذا.\nوقال: إخبار هرقل وسؤاله عن كل (فصل) (^٣) إنما كان عن الكتب القديمة وإنما ذَلِكَ كله نعت للنبي - ﷺ - مكتوب عندهم في التوراة والإنجيل (^٤)، وجزم به النووي في \"شرحه\" فقال: هذا الذي قاله هرقل أخذه من الكتب القديمة، ففي التوراة هذا أو نحوه من أعلام نبوته (^٥).\n_________\n(^١) في (ف): النبوءة.\n(^٢) \"المعلم بفوائد مسلم\" ٢/ ١٤٤.\n(^٣) كررت في الأصول.\n(^٤) \"شرح ابن بطال\" ١/ ٤٦.\n(^٥) \"مسلم بشرح النووي\" ١٢/ ١٠٧.","vol":"2","page":413},{"text":"الرابعة: جواز مكاتبة الكفار، وقد كاتب النبي - ﷺ - سبعة من الملوك فيما قاله الداودي: هرقل، وكسرى، والنجاشي، والمقوقس، وملك غسان، وهوذة بن علي، والمنذر بن ساوى.\nوقال ابن هشام: حدثني من أثق به عن أبي بكر الهذلي قَالَ: بلغني أن رسول الله - ﷺ - خطب ذات يوم بعد عمرته التي صُدَّ عنها يوم الحديبية فقال: \"أيُّها الناسُ، إنَّ الله بعثني رحمةً وكافةً، فلا تختلفوا عليَّ كما اخْتَلَفَ الحواريونَ عَلَى عيسى ابن مريم\" فقال أصحابه: وكيف اختلفوا؟ فقال: \"دعاهم إلى الذي دعوتُكم إليه، فأمَّا مَنْ بعثه إليه مبعثًا قريبًا فرضي وسلَّم، وأما مَنْ بعثه مبعثًا بعيدًا فكَرِه وجهه وتثاقل؛ فشكا ذَلِكَ عيسى -﵇- إلى الله ﷾، فأصبح المتثاقلون وكل واحد منهم يتكلم بلغة الأُّمَّة التي بُعِثَ إليها\"\nفبعث رسول الله - ﷺ - رسلًا من أصحابه، وبعث معهم كتبًا إلى الملوك يدعوهم فيها إلى الإسلام، بعث دحية إلى قيصر ملك الروم، وبعث عبد الله بن حذافة السهمي إلى كسرى ملك فارس، وبعث عمرو بن أمية الضمري إلى النجاشي ملك الحبشة، وبعث حاطب بن أبي بلتعة إلى المقوقس ملك الإسكندرية، وبعث عمرو بن العاص السهمي إلى ابني (^١) الجُلُنْدى الأزديين ملكي عَمَّان، وبعث سليط بن عمرو إلى ثمامة بن أثال وهوذة بن علي ملكي اليمامة، وبعث العلاء بن الحضرمي إلى المنذر بن سَاوى ملك البحرين، وبعث شجاعًا الأسدي إلى الحارث بن أبي شمر الغساني ملك تخوم الشام، وبعث شجاع بن وهب إلى جبلة بن الأيهم، وبعث المهاجر بن\n_________\n(^١) هما جَيْفَر وعياذ، كما في \"سيرة ابن هشام\" ٤/ ٢٧٩.","vol":"2","page":414},{"text":"أبي أمية المخزومي إلى الحارث بن عبد كلال الحميري ملك اليمن (^١).\nوذكر ابن سعد أن النبي - ﷺ - لما رجع من الحديبية في ذي الحجة سنة ست أرسل الرسل إلى الملوك يدعوهم إلى الإسلام فقيل له: إن الملوك لا يقرءون كتابًا إلا مختومًا، وفيه: فاتخذ خاتمًا من فضة، وختم به الكتب، فخرج ستة نفر منهم في يوم واحد، فكان أول رسول بعثه عمرو بن أمية إلى النجاشي. وفيه: فأخذ كتاب رسول الله - ﷺ - فوضعه على عينيه ونزل عن سريره تواضعًا، ثم أسلم وشهد شهادة الحق، وكتب له كتابًا آخر يأمره أن يزوجه أم حبيبة (^٢).\nوفي \"صحيح مسلم\" أنه - ﷺ - كتب إلى كسرى وإلى قيصر وإلى النجاشي وإلى كل جبار يدعوهم إلى الله، وليس بالنجاشي الذي صلئ عليه رسول الله - ﷺ - (^٣). وظاهر هذا أنه نجاشي آخر، فالنجاشي لقب لكل من مَلَكَ الحبشة كما مر.\nالخامسة: استحباب تصدير الكتب بالبسملة، وإن كان المبعوث إليه كافرًا، وقد قَالَ الشعبي فيما ذكره ابن سعد: كان - ﷺ - يكتب كما تكتب قريش: \"باسمك اللهم\"، حتى نزلت: ﴿بِسْمِ اللهِ مَجْرَاهَا﴾ [هود: ٤١]، فكتب: \"بسم الله\". حتى نزلت: ﴿قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ﴾ [الإسراء: ١١٠]: ١١٠]، فكتب: \"بسم الله الرحمن\". حتى نزلت: ﴿وَإِنَّهُ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ﴾ [النمل: ٣٠] فكتبها (^٤).\n_________\n(^١) \"سيرة ابن هشام\" ٤/ ٢٧٨ - ٢٧٩.\n(^٢) \"الطبقات الكبرى\" ١/ ٢٥٨ - ٢٥٩ عن عمرو بن أمية الضمري.\n(^٣) مسلم (١٧٧٤) في الجهاد والسير، باب: كتب النبي - ﷺ - إلى ملوك الكفار عن أنس ابن مالك.\n(^٤) \"الطبقات\" ١/ ٢٦٣ - ٢٦٤.","vol":"2","page":415},{"text":"السادسة: أن المراد بحمد الله في الحديث السابق أول الكتاب: \"كل أمر ذي بال لا يبدأ فيه بالحمد أقطع\" (^١) كما ورد في تلك الرواية الأخرى السالفة، وروي: بـ \"بسم الله\" كما سلف أيضًا (^٢)، وهذا الكتاب كان ذا بال، بل من المهمات ولم يبدأ فيه - ﷺ - بلفظ الحمد وبدأ بالبسملة.\nالسابعة: أن السنة في المكاتبات والرسائل بين الناس أن يبدأ الكاتب بنفسه فيقول: مِن فلان إلى فلان. وهو قول الأكثر كما حكاه الإمام أبو جعفر النحاس في كتابه: \"صناعة الكتَّاب\".\nوروي أن هرقل لما أخرج الكتاب فرأى أخو هرقل أنه - ﷺ - بدأ بنفسه أخذ الكتاب ليمزقه، فأخذه هرقل وقال: أنت أحمق صغيرًا، أحمق كبيرًا (^٣).\nوروى البزار من حديث عبد الله بن شداد بن الهاد عن دحية أنه لما أعطى الكتاب إلى قيصر كان عنده ابن أخ له أحمر أزرق سبط الرأس فلما قرأ الكتاب نخر ابن أخيه نخرة وقال: لا يقرأ اليوم. فقال له قيصر: لم؟ قَالَ: إنه بدأ بنفسه وكتب صاحب الروم ولم يكتب ملك الروم فقال (له) (^٤) قيصر: لنقرأنَّه (^٥) وذكر الحديث.\n_________\n(^١) سبق في شرح الحديث، رقم (١).\n(^٢) سبق في شرح الحديث رقم (١).\n(^٣) أورده السيوطي في \"الدر المنثور\" ٥/ ٢٢٤، وعزاه لأبي نعيم في \"دلائله\".\n(^٤) زيادة من (ج).\n(^٥) رواه البزَّار في كما في \"كشف الأستار\" (٢٣٧٤). وقال الهيثمي في \"المجمع\" ٨/ ٢٣٦ - ٢٣٧: رواه البزَّار وفيه: إبراهيم بن إسماعيل بن يحيى وهو ضعيف، وسبق تخريجه قريبًا.","vol":"2","page":416},{"text":"وروى النحاس فيه أحاديث وآثارًا كثيرة، منها: حديث العلاء بن الحضرمي الذي في أبي داود: وكان عاملًا على البحرين، فكان إذا كتب إليه بدأ بنفسه. وفي لفظ: بدأ باسمه (^١).\n(ومنها) (^٢): أن ابن عمر كان يقول لغلمانه وأولاده: إذا كتبتم إليَّ فلا تبدءوا بي (^٣). وكان إذا كتب إلى الأمراء بدأ بنفسه (^٤)، وعن الربيع بن أنس قَالَ: ما كان أحد أعظم حرمة من رسول الله - ﷺ -، وكان أصحابه يكتبون إليه فيبدءون بأنفسهم (^٥).\nوقال حماد بن زيد: كان الناس يكتبون: من فلان بن فلان إلى فلان بن فلان، أما بعد. قَالَ النحاس: وهو إجماع الصحابة. قَالَ: وسواء في هذا تصدير الكتاب والعنوان.\nوقال غيره: كره جماعة من السلف خلافه، ورخص جماعة من العلماء في أن يبدأ بالمكتوب إليه فيقول في التصدير والعنوان: (إلى فلان أو إلى فلان بن فلان) (^٦).\n_________\n(^١) أبو داود (٥١٣٤، ٥١٣٥).\n(^٢) في (ج): وفيها.\n(^٣) عبد الرزَّاق في \"المصنف\" ١١/ ٤٢٩ (٢٠٩١٥)، وابن سعد في \"الطبقات\" ٤/ ١٥٢.\n(^٤) رواه عبد الرزاق في \"المصنف\" ١١/ ٤٢٨ (٢٠٩١٣).\n(^٥) أورده القرطبي في \"التفسير\" ١٣/ ١٩٢ عن الربيع، عن أنس ولعله تصحيف، ورواه الطبراني ٦/ ٢٤١ (٦١٠٨)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٣٠، عن سلمان الفارسي قال الهيثمي في \"المجمع\" ٨/ ٩٨: وفيه قيس بن الربيع وثقه الثوري وشعبة وضعفه غيرهما وبقية رجاله ثقات. اهـ.\n(^٦) كذا في (ج)، وفي (ف) (فلان من فلان).","vol":"2","page":417},{"text":"ثم روى بإسناده أن زيد بن ثابت كَتَب إلى معاوية فبدأ باسم معاوية.\nوعن محمد بن الحنفية أنه لا بأس بذلك.\nوعن بكر بن عبد الله وأيوب السختياني مثله.\nقَالَ: وأما العنوان فالصواب أن يكتب عليه: إلى فلان. ولا يكتب: لفلان؛ لأنه إليه لا له إلا على مجاز، هذا هو الصواب الذي عليه أكثر العلماء من الصحابة والتابعين. ثم روى بإسناده عن ابن عمر قَالَ: يكتب الرجل: من فلان بن فلان، ولا يكتب: لفلان.\nوعن إبراهيم النخعي، قَالَ: كانوا يكرهون أن يكتبوا: بسم الله الرحمن الرحيم لفلان بن فلان. وكانوا يكرهونه في العنوان.\nقَالَ النحاس: ولا أعلم أحدًا من المتقدمين رخص في أن يكتب: لأبي فلان. في عنوان ولا غيره.\nقُلْتُ: وأغرب بعضهم فقال: يقدم الأب، ولا يبدأ ولدٌ باسمه على والده، والكبير السن كذلك، ويرده حديث العلاء السالف، فإنه بدأ فيه بنفسه وحقه أعظم من حق الوالد وغيره.\nالثامنة: التوقي في الكتابة واستعمال الورع فيها فلا يُفَرِّط (ولا يُفْرِط) (^١)؛ وجه ذَلِكَ أنه - ﷺ - (كتب) (^٢): \"إلى هرقل عظيم الروم\" فلم يقل: ملك الروم. لأنه لا ملك له ولا لغيره بحكم دين الإسلام، ولا سلطان لأحد إلا لمن ولاه الشارع أو نائبه فيه بشرطه، وإنما ينفذ بأحكامهم ما ينفذه للضرورة، ولم يقل: إلى هرقل فقط، بل أتى بنوع من الملاطفة (فقال: \"عظيم الروم\" أي: الذي تعظمه\n_________\n(^١) من (ف).\n(^٢) في (ف): قال.","vol":"2","page":418},{"text":"الروم وتقدمه، وقد أمر الله تعالى) (^١) بإِلَانَةِ القول لمن يدعى (إلى) (^٢) الإسلام حيث قَالَ: ﴿ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ﴾ [النحل: ١٢٥]، وقال تعالى ﴿فَقُولَا لَهُ قَوْلًا لَيِّنًا﴾ [طه: ٤٤] وغير ذلك.\nالتاسعة: جواز معاملة الكفار بالدراهم المنقوش فيها سام الله للضرورة وإن كان عن مالك الكراهة؛ لأن ما في هذا الكتاب أكثر مما في هذا المنقوش من ذكر الله، نبه عليه القاضي (^٣)، ونقل ابن بطال عن العلماء عدم تمكينهم من الدراهم التي فيها ذكر الله تعالى (^٤).\nالعاشرة: وجوب العمل بخبر الواحد، وإلا فلم يكن في بعثه مع دحية فائدة، وهذا إجماع من يعتد به، وسيأتي -إن شاء الله تعالى- (مبسوطًا حيث ذكره البخاري في أواخر \"صحيحه\" (^٥) إن شاء الله) (^٦) وقَدَّرَ الوصول إليه، اللهم أعن عليه.\nالحادية عشرة: منع ابتداء الكافر من السلام؛ فإنه - ﷺ - قَالَ: \"سلام على من اتبع الهدى\" ولم يسلم عليه (^٧)، وهو مذهب الشافعي وأكثر\n_________\n(^١) ساقط من (ج).\n(^٢) ساقطة من (ف).\n(^٣) \"إكمال المعلم\" ٦/ ١٢٣.\n(^٤) \"شرح ابن بطال\" ١/ ٤٨.\n(^٥) سيأتي برقم (٧٥٤١) كتاب: التوحيد، باب: ما يجوز من تفسير التوراة وغيرها من كتب الله بالعربية وغيرها.\n(^٦) ساقط من (ج).\n(^٧) سئل السيوطي ﵀ عن رجل سلم على جماعة مسلمين وفيهم نصراني فأنكر عليه، وقيل له: من حقك أن تقول: السلام على من اتبع الهدى فهل يجزئ اللفظ الأول، أو يتعين الثاني؟ فقال: لا يجزئ في السلام إلا اللفظ الأول ولا يستحق الرد إلا به، ويجوز السلام =","vol":"2","page":419},{"text":"العلماء (^١)، وأجازه جماعة مطلقًا (^٢).\nوفيه قول ثالث: جوازه للائتلاف أو لحاجة (^٣)، والصواب الأول؛ فإنه صح النهي عنه، ومنه: \"لا تبدءوا اليهود والنصارى بالسلام\" (^٤) كما سيأتي في موضعه -إن شاء الله- قَالَ البخاري (وغيره) (^٥): ولا يسلم على المبتدع ولا على من اقترف ذنبًا عظيمًا ولم يتب منه، فلا يرد ﵈ (^٦)، واحتج البخاري بحديث كعب بن مالك، وفيه: فنهى رسول الله - ﷺ - عن كلامنا (^٧).\n_________\n= على المسلمين وفيهم نصراني إذا قصد المسلمين فقط، وأما السلام على من اتبع الهدى، فإنما شرع في صدور الكتب إذا كتبت للكافر كما ثبت في الحديث الصحيح. اهـ. \"الحاوي للفتاوي\" ١/ ٢٥٢، وانظر: \"المجموع الثمين\" ١/ ٤٩.\n(^١) انظر: \"بدائع الصنائع\" ٥/ ١٢٨، \"الذخيرة\" ١٣/ ٢٩١، \"طرح التثريب\" ٨/ ١١١، \"الآداب الشرعية\" ١/ ٣٨٧.\n(^٢) انظر: \"شرح معاني الآثار\" ٤/ ٣٤٢، \"الآداب الشرعية\" ١/ ٣٨٧.\n(^٣) انظر: \"طرح التثريب\" ٨/ ١١١، \"الآداب الشرعية\" ١/ ٣٨٧.\n(^٤) رواه مسلم (٢١٦٧) كتاب: السلام، باب: النهي عن ابتداء أهل الكتاب بالسلام وكيف يردُّ عليهم، وأبو داود (٥٢٠٥)، والترمذي (١٦٠٢) من حديث عن أبي هريرة.\n(^٥) من (ف).\n(^٦) \"صحيح البخاري\" كتاب: الاستئذان، قبل حديث (٦٢٥٥).\nقلت: وهو ما ذهب إليه الحنفية، والمالكية، وللشافعية وجهان:\nأحدهما: يسلم عليه؛ لأنه مسلم. والثاني: لا يستحب، بل يستحب أن لا يسلم عليه وهو الأصح، وعند الحنابلة في تحريم السلام على مبتدع غير مخاصم روايتان. انظر: \"الفتاوى الهندية\" ٥/ ٣٢٦، \"عقد الجواهر الثمينة\" ٣/ ١٣٠١، \"الفواكه الدواني\" ٢/ ٤٢٢، \"المجموع\" ٤/ ٤٦٧، \"الفروع\" ٢/ ١٨٤.\n(^٧) سيأتي برقم (٤٤١٨) كتاب: المغازي، باب: حديث كعب بن ما لك، ورواه مسلم (٢٧٦٩) كتاب: التوبة، باب: حديث توبة كعب بن مالك وصاحبيه.","vol":"2","page":420},{"text":"الثانية عشرة: استعمال أما بعد في الخطب والمكاتبات.\nالثالثة عشرة: دعاء الكفار إلى الإسلام قبل قتالهم، وهذا مأمور به، فإن لم تكن بلغتهم الدعوة كان الأمر به واجبًا، وإن كانت بلغتهم كان مستحبًّا، فلو قوتل هؤلاء قبل إنذارهم ودعائهم إلى الإسلام جاز لكن فاتت السنة والفضيلة، بخلاف الضرب الأول.\nهذا مذهب الشافعي، وفيه خلاف للسلف سيأتي إن شاء الله في موضعه، وحاصله ثلاثة مذاهب حكاها المازري ثم القاضي، أحدها:\nيجب الإنذار مطلقًا قاله مالك وغيره.\nوثانيها: لا يجب مطلقًا.\nوثالثها: التفصيل السالف. وبه قَالَ نافع والحسن والثوري والليث والشافعي وابن المنذر، وهو الصحيح، وبه قَالَ أكثر العلماء.\nالرابعة عشرة: جواز المسافرة إلى أرض الكفار (^١).\nالخامسة عشرة: جواز البعث إليهم بالآية من القرآن ونحوها، والنهي عن المسافرة بالقرآن إلى أرض العدو محمول على المسافرة بكله أو جملة منه، وعلى ما إذا خيف وقوعه في أيدي الكفار كما\n_________\n(^١) قال الشيخ ابن عثيمين ﵀ في \"شرح رياض الصالحين\" ١/ ١٢ - ١٣:\nلا يجوز للإنسان أن يسافر إلى بلاد الكفر إلا بشروط ثلاثة:\nالأول: أن يكون عنده علم يدفع به الشبهات.\nالثاني: أن يكون عنده دين يحميه من الشهوات.\nالثالث: أن يكون محتاجًا إلى ذلك مثل أن يكون مريضًا يحتاج إلى السفر إلى بلاد الكفر للاستشفاء، أو يكون محتاجًا إلى تجارة، فيذهب ويتجر ويرجع، والمهم أن يكون هناك حاجة، ولهذا أرى أن الذين يسافرون إلى بلاد الكفر من أجل السياحة فقط أرى أنهم آثمون، وأن كل قرش دفعوه في هذا السفر فإنه حرام عليهم وإضاعة لمالهم وسيحاسبون عنه يوم القيامة. اهـ.","vol":"2","page":421},{"text":"سيأتي -إن شاء الله تعالى- إيضاحه في موضعه، وأبعد ابن بطال فقال: كان ذَلِكَ في أول الإسلام ولم يكن (بدٌّ) (^١) من الدعوة العامة (^٢).\nالسادسة عشرة: استدل أصحابنا به على جواز مس المحدث والكافر كتابًا فيه آية أو آيات يسيرة من القرآن مع غير القرآن (^٣).\nالسابعة عشرة: استحباب البلاغة والإيجاز وتحري الألفاظ الجزلة في المكاتبة؛ فإن قوله - ﷺ -: \"أَسْلِمْ تَسْلَمْ\" في نهاية الاختصار وغاية الإيجاز والبلاغة وجميع المعاني مع ما فيه من بديع التجنيس كقوله تعالى: ﴿وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ [النمل: ٤٤] فإنه جمع بقوله: \"تسلم\" نجاة الدنيا من الحرب والخزي بالجزية، وفي الآخرة من العذاب.\nومثله من الكلام المعدود في فصاحته - ﷺ - كثير: كقوله: \"المؤمنون تتكافأ دماؤهم، ويسعى بذمتهم أدناهم، وهم يد على من سواهم\" (^٤).\nوقوله: \"الناس كأسنان المشط\" (^٥).\n_________\n(^١) ساقطة من (ج).\n(^٢) \"شرح ابن بطال\" ١/ ٤٨.\n(^٣) انظر: \"الشرح الكبير\" ١/ ١٧٦، \"الإقناع في حل ألفاظ أبي شجاع\" ١/ ١٠٤، \"مغني المحتاج\" ١/ ٣٦.\n(^٤) روي ذلك من حديث علي - ﵁ -، وهو لفظ لبعض روايات الحديث الآتي برقم (١١١) كتاب: العلم، باب: كتابه العلم. وهذا اللفظ عند أبي داود وغيره، وسيأتي مفصلا في موضعه إن شاء الله.\n(^٥) رواه ابن عدي في \"الكامل\" ٤/ ٢٢٥، وابن الجوزي في \"الموضوعات\" ٣/ ٢٧٣ (١٥٠٨)، والقضاعي في \"مسند الشهاب\" ١/ ١٤٥ (١٩٥) من حديث أنس.\nقال ابن عدي: هذا الحديث وضعه سليمان بن عمرو على إسحاق بن عبد الله بن أبي طلحة. =","vol":"2","page":422},{"text":"و\"المرء مع من أحب\" (^١).\nو\"الناس معادن\" (^٢).\nو\"ما هلك أمرؤٌ عرف قدره\" (^٣).\nو\"المستشار مؤتمن\" (^٤).\nو\"ذو الوجهين لا يكون عند الله وجيهًا\" (^٥).\nونهيه عن قيل وقال وكثرة السؤال وإضاعة المال (^٦)، وشبهه مما لا ينحصر عدًّا.\nالثامنة عشرة: أن من أدرك من أهل الكتاب نبينا - ﷺ - فآمن به له أجران كما صرح به هنا، وفي الحديث الآخر في \"الصحيح\" كما سيأتي: \"ثلاثة يؤتون أجرهم مرتين\" (^٧) منهم (مؤمن) (^٨) أهل الكتاب\n_________\n= وقال الألباني في \"الضعيفة\" (٥٩٦): ضعيف جدًّا.\n(^١) سيأتي برقم (٦١٦٩) كتاب: الأدب، باب: علامة الحب في الله -﷿- ورواه، ومسلم (٢٦٤٠) كتاب: البر والصلة، باب: الأرواح جنود مجندة.\n(^٢) سيأتي برقم (٣٣٨٣) كتاب: أحاديث الأنبياء، باب: قوله تعالى: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ (٧)﴾، ورواه ومسلم (٢٣٧٨) كتاب: الفضائل، باب: فضائل يوسف -﵇-.\n(^٣) لم أجده.\n(^٤) رواه أبو داود (٥١٢٨)، والترمذي (٢٣٦٩)، والنسائي ٧/ ١٥٨ كلهم عن أبي هريرة وأصله في \"مسلم\" برقم (٢٠٣٨) كتاب: الأشربة، باب: جواز استتباعه غيره إلى دار من يثق برضاه بذلك.\n(^٥) أورده الثعالبي في \"تفسيره\" ٢/ ٣١٠.\n(^٦) سيأتي برقم (١٤٧٧).\n(^٧) سيأتي برقم (٣٠١١) كتاب: الجهاد والسير، باب: فضل من أسلم من أهل الكتاب.\n(^٨) في (ف): من.","vol":"2","page":423},{"text":"(من) (^١) آمن بنبيه ونبينا واتبعه وصدق به.\nالتاسعة عشرة: البيان الواضح أن صدق رسول الله - ﷺ - وعلاماته كان معلومًا (لأهل) (^٢) الكتاب علمًا قطعيًا، وإنما تَرَكَ الإيمان من تركه منهم عنادًا وحسدًا وخوفًا على فوات مناصبهم في الدنيا.\nالعشرون: أن من كان سببًا لضلالةٍ أو مَنْع هداية كان آثمًا لقوله - ﷺ -: \"فإن توليت فإن عليك إثم الأريسيين\" وفي هذا المعنى قوله تعالى: ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ [العنكبوت: ١٣].\nتتمات:\nالأولى: فيه أيضا أن الكذب مهجور وعيب في كل أمة.\nالثانية: أن العدو لا يؤمن أن يكذب على عدوه وقد سلف.\nالثالثة: أن الرسل لا ترسل إلا من أكرم الأنساب؛ لأن من شَرُفَ نسبه كان أبعد له من الانتحال لغير الحق، ومثله الخليفة ينبغي أن يكون من أشرف قومه.\nالرابعة: أن الإمام وكل من حاول مطلبًا عظيمًا إذا لم يتأس بأحد يقدمه من أهله ولا طلب رئاسة سلفه، كان أبعد للظنة وأبرأ للساحة.\nالخامسة: أن من أخبر بحديث وهو معروف بالصدق قُبل منه بخلاف ضده.\nخاتمة: لا عتب على البخاري في إدخاله أحاديث أهل الكتاب في \"صحيحه\" كهرقل وغيره ولا في ذكر قوله: (وَكَانَ حَزَّاءً يَنْظُرُ فِي النُّجُومِ)؛ لأنه إنما أخبر أنه كان في الإنجيل ذكر محمد - ﷺ - وكان من\n_________\n(^١) زيادة من (ج).\n(^٢) في (ج): عند أهل.","vol":"2","page":424},{"text":"يتعلق بالنّجامة قبل الإسلام ينذر بنبوته؛ لأن عِلْمَ النجوم كان مباحًا ذَلِكَ الوقت فلما جاء الإسلام منع منه فلا يجوز لأحد اليوم أن يقضي بشيء منه، وكان علم النجوم قبل الإسلام على (التظنين) (^١) يصيب مرة ويخطئ كثيرًا، فاشتغالهم بما فيه الخطأ الغالب ضلال، فبعث الله نبيه بالوحي الصحيح ونسخ ذَلِكَ العناء الذي كانوا فيه من أمر النجوم.\nوقال: \"نحن أمة أمية لا نكتب ولا نحسب\" (^٢)، ونصب الله الأهلة مواقيت للناس في (صيامهم) (^٣) وآجال ديونهم (وحجهم ونجوم) (^٤) كتابتهم وأوقات بلوغهم، ونصب أوقات الصلوات ظاهرة لم تحتج إلى حساب وغيره مع أنه لو وقف ذَلِكَ على ظن (وحساب) (^٥) لأدى إلى الصدق مرة وللكذب أخرى ويقبح في الشريعة ذَلِكَ، فإن الذي يشبه الصواب منه إنما هو اتفاقيات ثم لو أمكن فيه الصدق لكان فيه مفاسد جمة فإنه إذا نجَّم وظن أنه يعيش مائة سنة مثلًا لربما سَوَّف بالتوبة وانهمك على المعاصي، أو أنه يعيش أقل، تنكد عليه عيشه وانفسد النظام، فلله الحمد على الهداية إلى الصراط الأقوم.\n_________\n(^١) في (ج): الظن.\n(^٢) ذكره الطبري في \"تفسيره\" ١/ ٤١٧ دون إسناد\n(^٣) في (ج): حسابهم.\n(^٤) ساقط من (ج).\n(^٥) في (ف): وحسبان.","vol":"2","page":425},{"text":"(٢) كتاب الإيمان","vol":"2","page":427},{"text":"(بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ) (^١)\n\n<span data-type='title' id=toc-203>٢ - كتاب الإيمان</span>\n<span data-type='title' id=toc-204>١ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"بُنِيَ الإِسْلَامُ عَلَى خَمْسٍ</span>\"\nوَهُوَ قَوْلٌ وَفِعْلٌ، وَيَزِيدُ وَينْقُصُ. قَالَ الله تَعَالَى: ﴿لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ﴾ [الفتح: ٤]، وقال: ﴿وَزِدْنَاهُمْ هُدًى﴾ [الكهف: ١٣]، وقال: ﴿وَيَزِيدُ اللهُ الَّذِينَ اهْتَدَوْا هُدًى﴾ [مريم: ٧٦]، ﴿وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ (١٧)﴾ [محمد: ١٧]، وقال: ﴿وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا﴾ [المدثر: ٣١]، وقال: ﴿أَيُّكُمْ زَادَتْهُ هَذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا﴾ [التوبة: ١٢٤]، وقال جَلَّ ذِكْرُهُ: ﴿فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا﴾ [آل عمران: ١٧٣]، وَقَوْلُهُ تَعَالَى: ﴿وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا﴾ [الأحزاب: ٢٢].\n_________\n(^١) من (ف).","vol":"2","page":429},{"text":"وَالْحُبُّ في اللهِ وَالْبُغْضُ في اللهِ مِنَ الإِيمَانِ. وَكَتَبَ عُمَرُ بْنُ عَبْدِ العَزِيزِ إِلَى عَدِيِّ بْنِ عَدِيِّ: إِنَّ لِلإِيمَانِ فَرَائِضَ وَشَرَائِعَ وَحُدُودًا وَسُنَنًا، فَمَنِ اسْتَكْمَلَهَا اسْتَكْمَلَ الإِيمَانَ، وَمَنْ لَمْ يَسْتَكْمِلْهَا لَمْ يَسْتَكْمِلِ الإِيمَانَ، فَإِنْ أَعِشْ فَسَأُبَيِّنُهَا لَكُمْ حَتَّى تَعْمَلُوا بِهَا، وَإِنْ أَمُتْ فَمَا أَنَا عَلَى صُحْبَتِكُمْ بِحَرِيصٍ. وَقَالَ إِبْرَاهِيمُ -﵇-: ﴿وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ [البقرة: ٢٦٠]. وَقَالَ مُعَاذٌ: اجْلِسْ بِنَا نُؤْمِنْ سَاعَةً. وَقَالَ ابن مَسْعُودٍ: اليَقِينُ الإِيمَانُ كُلُّهُ. وَقَالَ ابن عُمَرَ: لَا يَبْلُغُ العَبْدُ حَقِيقَةَ التَّقْوى حَتَّى يَدَعَ مَا حَاكَ فِي الصَّدْرِ. وَقَالَ مُجَاهِدٌ: ﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا﴾ [الشورى: ١٣]، أَوْصَيْنَاكَ يَا مُحَمَّدُ وإِيَّاهُ دِينًا وَاحِدًا. وَقَالَ ابن عَبَّاسٍ: ﴿شِرْعَةً وَمِنْهَاجًا﴾ [المائدة: ٤٨]: سَبِيلًا وَسُنَّةً (^١)، ﴿دُعَاؤُكُمْ﴾: [الفرقان: ٧٧] إيمانكم.\n_________\n(^١) ورد بهامش (ف) تعليق نصه: بلغ إبراهيم الحلبي قراءة على المصنف، وسمعه ولد المصنف نور الدين والجماعة: … والحاضري والصفدي والبيجوري والبطائحي والعاملي .... تاج الدين والبرموي .... النظام الحموي وآخرون.","vol":"2","page":430},{"text":"<span data-type='title' id=toc-205>٢ - باب دُعَاؤُكُمْ إِيمَانُكُمْ</span>\nلقوله -﷿-: ﴿قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ﴾ [الفرقان: ٧٧] (^١)\n\n٨ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى قَالَ: أَخْبَرَنَا حَنْظَلَةُ بْنُ أَبِى سُفْيَانَ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"بُنِىَ الإِسْلَامُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ\". [٤٥١٥ - مسلم ١٦ - فتح ١/ ٤٩]\nنا عبيد الله بن موسى، أنا حنظلة بن أبي سفيان، عن عكرمة بن خالد عن ابن عمر قال: قال رسول الله - ﷺ -: \"بُنِىَ الإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ\".\nالكلام عليه من وجوه:\nأحدها: لما فرغ البخاري ﵀ من ابتداء الوحي عَقَّبَه بذكر الإيمان، ثم بالصلاة بمقدماتها الطهارات ثم بالزكاة ومتعلقاتها، ثم بالحج ومتعلقاته، ثم بالصوم. وقصد الاعتناء بالترتيب المذكور في حديث ابن عمر هذا الذي ساقه، وإن وقع في بعض روايات \"الصحيح\" تقديم الصوم على الحج.\nوالكتاب مصدر سمي به المفعول مجازًا، وهو خبر مبتدأ محذوف، أي: هذا كتاب ولفظة (ك. ت. ب) في جميع تصاريفها راجعة إلى معنى الجمع والضم؛ ومنه الكتاب والكتيبة والمكتوب والكاتب وهو في اصطلاح المصنفين كالجنس الجامع لأبواب أو مسائل.\nوالإيمان في اللغة: التصديق، وفي الشرع: تصديق خاص، كما ستعلمه.\n_________\n(^١) من هامش (ف) وبعدها: حدثنا عبيد الله .. إلخ. وانظر كلام المصنف ص ٤٤٧.","vol":"2","page":431},{"text":"ثانيها: ابتداء كتاب الإيمان بالبسملة وهكذا عادته في كل كتاب من كتبه عملًا بالحديث السالف أول الكتاب: \"كل أمر ذي بال لا يبدأ فيه بالحمد أقطع\"، وفي رواية \"ببسم الله الرحمن الرحيم\"، وفي رواية \"بذكر الله\" (^١). فإن قُلْتَ: البسملة في أول كتابه تُغني عن ذَلِكَ، فالجواب أن فيه مزيد اعتناء ومحافظة على التمسك بالكتاب والسنة.\nثالثها: هذا الحديث أخرجَهُ البخاري هُنا وفي التفسير، وقال فيه: وَزَادَ عُثْمَانُ بْنُ صَالِح، عَنِ ابن وَهْبٍ: أَخْبَرَنِي فُلَانٌ وَحَيْوَةُ بْنُ شُرَيْح، عَنْ بَكْرِ بْنِ عَمْرٍو أَنَّ بُكَيْرَ بْنَ عَبْدِ اللهِ بن الأشج، عَنْ نَافِعٍ، عن ابن عُمر (^٢).\nوأخرجه مُسْلم في الإيمان عن محمد بن عبد الله بن نمير، عن أبيه، -عن حنظلةَ به، وعن ابن مُعاذ، عن أبيه، عن عاصِم بن محمد بن زيد بن عبد الله بن عمر، عن أبيه، عن جده، وعن ابن نُمير، عن أبي خالد الأحمر، عن سَعْد بن طارق، عن سَعْد بن عبيدة، عن ابن عمر، وعن سهل بن عثمان، عن يحيى بن زكريا بن أبي زائدة، عن سعد بن طارق به (^٣)، فوقع لمسلم من جميع طرقه خماسيًّا وللبخاري رباعيًّا، فَعَلَاه برجلٍ.\nرابعها: في التعريف (بحال) (^٤) رواته:\nأما عبد الله (ع) بن عمر فهو الإمام الصالح أبو عبد الرحمن عبد الله بن عمر بن الخطاب القرشي العدوي المكي، وتقدم. تمام نسبه في ترجمة والده.\n_________\n(^١) سبقت جميعها في أثناء شرح الحديث رقم (١).\n(^٢) سيأتي برقم (٤٥١٣) باب: قوله: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾.\n(^٣) مسلم (١٦) باب: بيان أركان الإسلام ودعائمه العظام.\n(^٤) في (ج): برجال.","vol":"2","page":432},{"text":"أمه وأم أخته حفصة ﵄ زينب، وقيل: ريطة بنت مظعون أخت عثمان، أسلم بمكة قديمًا مع أبيه وهو صغير، وهاجر معه كما ذكره البخاري في الهجرة (^١)، ولا يصح قول من قَالَ: إنه أسلم قبل أبيه وهاجر قبله. واستصغر عن أحد، وشهد الخندق وما بعدها، وهو أحد الستة الذين هم أكثر الصحابة رواية، وأحد العبادلة الأربعة (^٢)، وثانيهم: ابن عباس، وثالثهم: عبد الله بن عمرو بن العاص، ورابعهم: عبد الله بن الزبير.\nووقع في \"مبهمات النووي\" وغيرها أن الجوهري أثبت ابن مسعود منهم وحذف (ابن عمرو) (^٣)، وليس كما ذكره عنه (فالذي في \"صحاحه\" (^٤) إثبات ابن عمرو وحذف ابن الزبير فاعلمه) (^٥)، وقد أسلفنا قريبًا التنبيه عليه.\nووقع في \"شرح الرافعي\" في الجنايات عَدّ ابن مسعود منهم، وحذف ابن الزبير وابن عمرو بن العاص، وهو غريب منه.\nروي له ألفا حديث وستمائة وثلاثون حديثًا، اتفقا منها على مائة وسبعين، وانفرد البخاري بأحد وثماثين، ومسلم بأحد وثلاثين. وهو أكثر الصحابة رواية بعد أبي هريرة.\n_________\n(^١) سيأتي برقم (٣٩١٦) كتاب: مناقب الأنصار، باب: هجرة النبي - ﷺ - وأصحابه إلى المدينة.\n(^٢) ورد بهامش (ف): ذكر العبادلة.\n(^٣) \"الإشارات إلى بيان الأسماء المبهمات\" للنووي ص (٦٠٩)، وورد في (ج): ابن الزبير.\n(^٤) \"الصحاح\" ٢/ ٥٠٥، مادة: عبد.\n(^٥) ساقط من (ج).","vol":"2","page":433},{"text":"روى عنه أولاده: سالم وعبد الله وحمزة وبلال، وخلائق من جلة التابعين.\nومناقبه لا تحصى، ونظيره في المتابعة للآثار وإعراضه عن الدنيا ومقاصدها عزيز، وكذا احتياطه في الفتوى، وعلمه بالمناسك، وكرمه، فربما تصدق في المجلس الواحد بثلاثين ألفًا. وهو أحد الساردين للصوم كوالده وعائشة وأبي طلحة وحمزة (بن عمرو الأسلمي، و) (^١) شهد له الشارع بالصلاح (^٢)، وعاش بعد ذَلِكَ زيادة على ستين سنة يترقى في الخيرات.\nقَالَ الزهري: لا يعدل (برأي) (^٣) ابن عمر، فإنه أقام بعد رسول الله - ﷺ - ستين سنة فلم يخف عنه شيء من أمره ولا من أمر الصحابة.\nمات بفَخٍّ -بفتح الفاء وتشديد الخاء المعجمة- موضع بقرب مكة، قَالَ الصغاني: وهو وادي الزاهر (^٤). سنة ثلاث، وقيل: أربع وسبعين بعد قتل ابن الزبير بثلاثة أشهر وقيل: بسنة، عن أربع، وقيل: ست وثمانين سنة، قَالَ يحيى بن بكير: توفي بمكة بعد الحج، ودفن بالمحصب، وبعض الناس يقول: بفخ، قُلْتُ: وقيل: بسرف، وكلها مواضع بقرب مكة (بعضها أقرب إلى مكة) (^٥) من بعض (^٦).\n_________\n(^١) من (ف).\n(^٢) سيأتي برقم (١١٢٢) كتاب: التهجد، باب: فضل قيام الليل، ورواه مسلم (٢٤٧٩) كتاب: فضائل الصحابة، باب: فضل ابن عمر.\n(^٣) في (ج): به أي.\n(^٤) \"معجم البلدان\" ٤/ ٢٣٧.\n(^٥) زيادة من (ج).\n(^٦) انظر ترجمته في: \"معرفة الصحابة\" لأبي نعيم ٣/ ١٧٠٧، \"الاستيعاب\" ٣/ ٨٠، \"أسد الغابة\" ٣/ ٣٤٠.","vol":"2","page":434},{"text":"فائدة:\nفي الصحابة أيضًا عبد الله بن عمر، جَرْمي، يقال: إن له صحبة، يروى عنه حديث في الوضوء (^١).\nوأما الراوي عنه فهو الإمام عكرمة بن خالد بن العاص بن هشام بن المغيرة بن عبد الله بن عمر بن مخزوم القرشي المخزومي المكي الثقة الجليل، سمع ابن عمر وابن عباس وغيرهما، وعنه عمرو بن دينار وغيره من التابعين.\nمات بمكة بعد عطاء، ومات عطاء سنة أربع عشرة أو خمس عشرة ومائة. والعاصي جده هو أخو أبي جهل، قَتَلَ العاصي (هذا عمرُ ببدرٍ كافرًا، وهو خال عمر على قول (^٢) (…) (^٣).\nوفي الصحابة عكرمة) (^٤) ثلاثة لا رابع لهم: ابن أبى جهل الخزومي (^٥)،\n_________\n(^١) انظر ترجمته في: \"أسد الغابة\" ٣/ ٣٤٠، \"الإصابة\" ٣/ ١٣٧.\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٧٥، \"التاريخ الكبير\" ٧/ ٤٨ (٢٢١)، \"الجرح والتعديل\" ٧/ ٩ (٣٤)، \"الثقات\" ٥/ ٢٣١، \"تهذيب الكمال\" ٢٠/ ٢٤٩ - ٢٥١ (٤٠٠٤).\n(^٣) بياض بالأصل بمقدار كلمة.\n(^٤) ساقطة من (ج).\n(^٥) عكرمة بن أبي جهل، واسم أبي جهل: عمرو بن هشام بن المغيرة بن عبد الله بن عمر بن مخزوم بن يقظة بن مرة بن كعب بن لؤي القرشي المخزومي. كان عكرمة شديد العداوة لرسول الله - ﷺ - في الجاهلية هو وأبوه، وكان فارسًا مشهورًا، هرب حين الفتح، فلحق باليمن، ولحقت به امرأته أم حكيم بنت الحارث بن هشام. ولما أسلم عكرمة شكا قولهم عكرمة بن أبي جهل، فنهاهم النبي، وكان مجتهدًا في قتال المشركين مع المسلمين، استعمله رسول الله - ﷺ - على هوازن يُصدقها، قتل في يوم اليرموك. انظر ترجمته في: \"معرفة الصحابة\" ٤/ ٢١٧١ - ٢١٧٢ (٢٢٦١)، \"الاستيعاب\" ٣/ ١٩٠ - ١٩٢ (١٨٥٧)، \"أسد الغابة\" ٤/ ٧٠ - ٧٣ (٣٧٣٥)، \"الإصابة\" ٢/ ٤٩٦ - ٤٩٧ (٥٦٣٨).","vol":"2","page":435},{"text":"وابن عامر العبدري (^١) وابن عبيد الخولاني (^٢).\nفائدة ثانية:\nليس في الصحيحين من اسمه عكرمة إلا هذا، وعكرمة بن عبد الرحمن، وعكرمة مولى ابن عباس، وروى مسلم للأخير مقرونًا وتكلم فيه لرأيه، وسيأتي في كتاب العلم (^٣).\nوعكرمة بن عمار، أخرج له مسلم في الأصول واستشهد به البخاري (ومسلم) (^٤) في (كتاب) (^٥) البر والصلة (^٦).\nوأما الراوي عن عكرمة فهو حنظلة بن أبي سفيان بن عبد الرحمن بن صفوان بن أمية بن خلف بن وهب بن (حذافة) (^٧) بن جمح الجمحي المكي القرشي الثقة الحجة، سمع عطاء وغيره من التابعين، وعنه الثوري وغيره من الأعلام. مات سنة إحدى وخمسين ومائة.\n_________\n(^١) عكرمة بن عامر بن هاشم بن عبد مناف بن عبد الدار بن قصي القرشي العبدري، هو الذي باع دار الندوة من معاوية بمائة ألف. وهو معدود في المؤلفة قلوبهم.\nانظر ترجمته في: \"الاستيعاب\" ٣/ ١٩٢ (١٨٥٨)، \"أسد الغابة\" ٤/ ٧٣ (٣٧٣٦)، \"الإصابة\" ٢/ ٤٩٧ (٥٦٣٩).\n(^٢) عكرمة بن عبيد الخولاني، ذكره بعض المتأخرين في الصحابة، وقال: لا يعرف له رواية، وحُكي عن أبي سعيد بن عبد الأعلى؛ أنه شهد فتح مصر، وله إدراك.\nانظر ترجمته في: \"معرفة الصحابة\" ٤/ ٢١٧٢ (٢٢٦٢)، \"أسد الغابة\" ٤/ ٧٣ (٣٧٣٧)، \"الإصابة\" ٢/ ٤٩٧ (٥٦٤٠).\n(^٣) سيأتي برقم (٧٥) باب: قول النبي - ﷺ -: \"اللهم علمه الكتاب\".\n(^٤) من (ج).\n(^٥) في (ج): باب.\n(^٦) سيأتي شاهدًا لحديث رقم (٦١٠٣) كتاب: الأدب، باب: من أكفر أخاه بغير تأويل فهو كما قال.\n(^٧) في (ج): خزاعة وهو خطأ.","vol":"2","page":436},{"text":"روى له الجماعة (^١). واستثنى شيخنا في \"شرحه\" ابن ماجه وصرح المزي في \"تهذيبه\" (^٢) بخلافه فاعلمه.\nوأما الراوي عن حنظلة فهو السيد الجليل أبو محمد عبيد الله بن موسى بن باذام العبسي -بالموحدة- مولاهم الكوفي الثقة، سمع الأعمش وخلقًا من التابعين، وعنه أحمد والبخاري وغيرهما، وروى مسلم وأصحاب السنن الأربعة عن رجل عنه، وكان عالمًا بالقراءات رأسًا فيها. مات بالإسكندرية سنة ثلاث عشرة ومائتين في ذي القعدة، وقيل: سنة أربع عشرة (^٣).\nفائدة:\nهذا الإسناد كلهم مكيون إلا عبيد الله هذا فإنه كوفي، وكله على شرط الستة إلا عكرمة بن خالد فإن ابن ماجه لم يخرج له.\nخامسها: في التعريف بجماعة وقع ذكرهم في هذِه الآثار:\nأما عمر (ع) بن عبد العزيز فهو: الإمام العادل، خامس الخلفاء (عمر بن عبد العزيز) (^٤) بن مروان بن الحكم بن العاصي بن أمية بن عبد شمس الأموي القرشي، المجمع على جلالته وزهده وعلمه، وترجمته أفردت بالتأليف، سمع عبد الله بن جعفر وأنسًا وغيرهما،\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٩٣، \"التاريخ الكبير\" ٣/ ٤٤ - ٤٥ (١٦٧)، (١٧٠)، \"الجرح والتعديل\" ٣/ ٢٤١ - ٢٤٢ (١٠٧١)، \"تهذيب الكمال\" ٧/ ٤٤٣ - ٤٤٧ (١٥٦١).\n(^٢) \"تهذيب الكمال\" ٧/ ٤٤٧.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٤٠٠، \"التاريخ الكبير\" ٥/ ٤٠١ (١٢٩٣)، \"معرفة الثقات\" ٢/ ١١٤ (١١٧١)، \"الجرح والتعديل\" ٥/ ٣٣٤ - ٣٣٥ (١٥٨٢)، \"تهذيب الكمال\" ١٩/ ١٦٤ - ١٧٠ (٣٦٨٩).\n(^٤) ساقطة من (ج).","vol":"2","page":437},{"text":"وعنه ابناه (وعِدة) (^١)، وأمه حفصة بنت عاصم بن عمر بن الخطاب.\nولي بعد ابن عمه سليمان بن عبد الملك، وكانت خلافته مثل خلافة الصديق سواء. ومات بدير سمعان قرية بقرى حمص سنة إحدى ومائة لعشر بقين من رجب، عن تسع وثلاثين سنة وستة أشهر، وكان أشج يقال له: أشج بني أمية، ضربته (دابة) (^٢) في وجهه (^٣).\nفائدة:\nليس له في البخاري سوى حديث واحد رواه في الاستقراض من حديث أبي هريرة في الفلس (^٤).\nفائدة ثانية:\nفي الراوة أيضًا عمر بن عبد العزيز بن عمران بن مقلاص (^٥) روى له (الترمذي) (^٦) فقط.\nوأما عدي فهو السيد الجليل أبو فروة عدي (د. ت. ن) بن عدي بن عميرة -بفتح العين- بن زرارة بن الأرقم بن (عمرو) (^٧) بن وهب بن ربيعة بن الحارث بن عدي الكندي الجَزَرِي التابعي. روى عن أبيه\n_________\n(^١) في (ج): وغيرهما.\n(^٢) في (ج): دابته.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٣٣٠، \"التاريخ الكبير\" ٦/ ١٧٤ - ١٧٥ (٢٠٧٩)، \"الجرح والتعديل\" ٦/ ١٢٢ (٦٦٣)، \"الثقات\" ٥/ ١٥١، \"تهذيب الكمال\" ٢١/ ٤٣١ - ٤٤٧ (٤٢٧٧).\n(^٤) سيأتي برقم (٢٤٠٢) باب: إذا وجد ماله عند مفلس في البيع.\n(^٥) أبو حفص المصري الخزاعي، ثقة فاضل. انظر ترجمته في: \"تهذيب الكمال\" ٢١/ ٤٣١ - ٤٣٢ (٤٢٧٦)، \"الكاشف\" ٢/ ٦٥ (٤٠٨٨)، \"تقريب التهذيب\" ص ٤١٥ (٤٩٣٩).\n(^٦) في (ف): النسائي وهو خطأ.\n(^٧) في (ف): عمر، والمثبت من (ج).","vol":"2","page":438},{"text":"وعمه العُرس بن عميرة، وهما صحابيان، وعنه الحكم وغيره من التابعين وغيرهم، قَالَ البخاري: هو سيد أهل الجزيرة (^١).\nوقال مسلمة بن عبد الملك: في كندة ثلاثة يُنزل الله بهم الغيث، وينصر بهم على الأعداء: رجاء بن حيوة، وعدي بن عدي، وعبادة بن نسيء.\nوقال أحمد: عدي لا يسأل عن مثله، ووثقه يحيى وأبو حاتم وغيرهما.\n(وقال ابن سعد: كان ناسكًا فقيهًا، ولي لسليمان بن عبد الملك الجزيرة وإرمينية وأذربيجان) (^٢).\nوقال ابن أبي حاتم: كان عامل عمر بن عبد العزيز على الموصل.\nمات سنة عشرين ومائة، روى له أبو داود والنسائي وابن ماجه ولم يخرج له في الصحيحين ولا في الترمذي (^٣).\nفائدة:\nإرمينية هذِه بكسر الهمزة كما صرح به البكري (^٤)، ووقع بخط النووي في القطعة التي له على هذا الكتاب فتحها ضبطًا، سميت بذلك؛ لكون الأرمن فيها أو بيرمون من ولد يافث بن نوح.\nوأما معاذ فستأتي ترجمته في موضعه اللائق به وكذا غيره مما ذكر، وليس في الصحابة من اسمه معاذ بن جبل غيره.\n_________\n(^١) \"التاريخ الكبير\" ٧/ ٤٤ (١٩٣).\n(^٢) ساقط من (ج) وانظر: \"الطبقات الكبرى\" ٧/ ٤٨٠.\n(^٣) انظر ترجمته في \"الجرح والتعديل\" ٧/ ٣ (٦) \"معرفة الثقات\" ٢/ ١٣٢ (١٢٢٤)، \"الثقات\" ٥/ ٢٧٠، \"تهذيب الكمال\" ١٩/ ٥٣٤ - ٥٣٦ (٣٨٨٧).\n(^٤) \"معجم ما استعجم\" ١/ ١٤١.","vol":"2","page":439},{"text":"الوجه السادس: في اتصال هذِه الآثار التي ذكرها البخاري ﵀.\nأما أثر عمر بن عبد العزيز فأخرجه أبو الحسن عبد الرحمن بن عمر بن يزيد (رُسْتَه) (^١) في كتاب \"الإيمان\" تأليفه، فقال: حدثنا ابن مهدي، نا جرير بن حازم، عن عيسى بن عاصم قَالَ: كتب عمر .. فذكره (^٢)، وهذا إسنادٌ صحيح.\nوأما أثر معاذ فأخرجه أيضًا عن ابن مهدي، نا سفيان، عن جامع بن شداد، عن الأسود بن هلال عنه (^٣)، وهذا أيضًا إسنادٌ صحيح. (ورويناه\n_________\n(^١) في (ح): رشد.\nورُسْتة هو الإمام المحدث المتقن، أبو الفرج، وقيل: أبو الحسن، عبد الرحمن ابن عمر بن يزيد بن كثير، الزهري المديني الأصبهاني، ولقبه رُسْته.\nسمع يحيى القطان، وعبد الوهاب الثقفي، وعبد الرحمن بن مهدي، وخلقًا سواهم حدث عنه ابن ماجه. توفي سنة خمسين ومائتين.\nانظر ترجمته في \"الجرح والتعديل\" ٥/ ٢٦٣ (١٢٤٦)، \"الثقات\" ٨/ ٣٨١، \"تهذيب الكمال\" ١٧/ ٢٩٦ - ٢٩٩ (٣٩١٤)، \"سير أعلام النبلاء\" ١٢/ ٢٤٢ - ٢٤٣.\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٧٢ (٣٠٤٣٥)، وفي كتاب \"الإيمان\" (١٣٥)، والخلال في \"السنة\" (١١٦٢، ١٥٥٣)، والبيهقي في \"شعب الإيمان\" ١/ ٧٨ من طريق جرير بن حازم، عن عيسى بن عاصم، عن عدي بن عدي قال: كتب إليَّ عمر بن عبد العزيز ..\nقال الألباني في تحقيقه لكتاب \"الإيمان\" لابن أبي شيبة (١٣٥): والسند إلى عمر صحيح. اهـ.\n(^٣) رواه أبو عبيد القاسم بن سلام في كتاب \"الإيمان\" (٢٠)، وعبد الله بن أحمد في \"السنة\" ١/ ٣٧٨ - ٣٧٩ (٨٢٣)، من طريق سفيان، ورواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٦٤ (٣٠٣٥٤)، ٧/ ١٤٢ (٣٤٦٨٧)، وفي كتاب \"الإيمان\" (١٠٧)، والخلال في \"السنة\" (١١٢١)، وأبو نعيم في \"الحلية\" ١/ ٢٣٥ من طريق الأعمش.\nكلاهما أي: سفيان، والأعمش، عن جامع بن شداد، عن الأسود بن هلال، عن معاذ به. =","vol":"2","page":440},{"text":"في مجالس أبي إسحاق إبراهيم بن عبد الصمد الهاشمي بإسنادنا إليه عن عبد الجبار بن العلاء، ثنا وكيع، عن مسعر، عن جامع بن شداد به) (^١).\nوأما أثر ابن مسعود فأخرجه أيضًا عن أبي زهير، حدثنا الأعمش، عن أبي ظبيان، عن علقمة عنه قَالَ: الصبر نصف الإيمان، واليقين الإيمان كله (^٢). وهذا أيضًا إسنادٌ صحيح.\n_________\n= قال الحافظ في \"الفتح\" ١/ ٤٨: التعليق المذكور وصله أحمد وأبو بكر بسند صحيح إلى الأسود بن هلال. اهـ.\nوقال الألباني في تحقيقه لكتاب \"الإيمان\" لأبي عبيد، وكتاب \"الإيمان\" لابن أبي شيبة: إسناده صحيح على شرط الشيخين.\n(^١) من (ج)، والأثر رواه الخلال في \"السنة\" (١١٢١) من طريق وكيع، عن مسعر.\n(^٢) روي هذا الأثر موقوفًا، ومرفوعًا، أما الموقوف فرواه ابن أبي خيثمة في \"تاريخه\" ٣/ ١٠٠ (٣٩٩٣) من طريق أبي معاوية، ورواه الحاكم ٢/ ٤٤٦ من طريق جرير، ورواه البيهقي في \"الشعب\" ٧/ ١٢٣ من طريق وكيع، كلهم عن الأعمش، عن أبي ظبيان، عن علقمة، عن عبد الله به.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه. اهـ. وقال الذهبي: صحيح. اهـ.\nوقال البيهقي في \"الآداب\" ص ٣٠٧ (٩٣٢): روي مرفوعًا وموقوفًا عن ابن مسعود والموقوف أصح. اهـ. وقال المنذري في \"الترغيب والترهيب\" ٤/ ١٤٠: رواه الطبراني ورواته رواة الصحيح، وهو موقوف ورفعه بعضهم. اهـ.\nوقال الهيثمي في \"المجمع\" ١/ ٥٧: رواه الطبراني في \"الكبير\" ورجاله رجال الصحيح. اهـ.\nوقال الحافظ في \"الفتح\" ١/ ٤٨: وصله الطبراني بسند صحيح. اهـ.\nوأما المرفوع فرواه ابن الأعرابي في \"المعجم\" (٥٩٢)، وأبو القاسم تمام بن محمد في \"الفوائد\" ٢/ ٤٠ (١٠٨٣)، وأبو نعيم في \"الحلية\" ٥/ ٣٤، والقضاعي في \"مسند الشهاب\" ١/ ١٢٦ - ١٢٧، والبيهقي في \"الشعب\" ٧/ ١٢٣، والخطيب في \"تاريخ بغداد\" ١٣/ ٢٢٦، وابن الجوزي في \"العلل المتناهية\" ٢/ ٣٣٠ - ٣٣١، من طريق يعقوب بن حميد بن كاسب، عن محمد بن خالد المخزومي، عن سفيان، عن زبيد، ج عن أبي وائل، عن عبد الله مرفوعًا. =","vol":"2","page":441},{"text":"ثم قَالَ: ونا عبد الله، نا سفيان، عن الأعمش، عن أبي ظبيان بمثله، وروى أحمد في كتاب \"الزهد\" عن وكيع، عن شريك، عن هلال، عن ابن عكيم قَالَ: سمعت ابن مسعود يقول في دعائه: اللهم زدنا إيمانًا (^١) (ويقينًا وفقهًا (^٢).\nوأما أثر مجاهد فرواه عبد بن حميد في \"تفسيره\" عن شبابة، عن ورقاء عنه، وهذا إسناد صحيح ورواه ابن المنذر بإسناده بلفظة: وصاه وأنبياءه كلهم دينًا واحدًا (^٣).\n_________\n= قال أبو علي النيسابوري: هذا حديث منكر لا أصل له من حديث زبيد، ولا من حديث الثوري. اهـ.\nوقال أبو نعيم والخطيب: تفرد به المخزومي عن الثوري. اهـ.\nوقال البيهقي: تفرد به يعقوب عن المخزومي، والمحفوظ عن ابن مسعود. اهـ.\nوقال ابن الجوزي: تفرد به محمد بن خالد عن الثوري، ومحمد مجروح، قال يحيى والنسائي: يعقوب ليس بشيء. اهـ. وقال الحافظ في \"الفتح\" ١/ ٤٨: ولا يثبت رفعه. اهـ.\nوقال الملا عليّ القاري في: \"الأسرار المرفوعة\" (٦٢٣): موضوع على ما ذكره الصغاني. اهـ. وقال الألباني في \"الضعيفة\" (٤٩٩): منكر. اهـ.\n(^١) يبدأ من هنا سقط طويل من (ج) سنشير إلى نهايته.\n(^٢) لم أجده في \"الزهد\" للإمام أحمد، ورواه عبد الله في \"السنة\" ١/ ٣٦٩ (٧٩٧). قال الحافظ ابن حجر في \"الفتح\" ١/ ٤٨ إسناده صحيح.\n(^٣) عزاه لـ \"تفسير عبد بن حميد\" السيوطي في \"الدر المنثور\" ٧/ ٣٣٩. والحديث رواه الطبري في \"تفسيره\" ١١/ ١٣٥ من طريق ورقاء، عن ابن أبي نجيح، عن مجاهد به. وبه علم أنه قد سقط من الإسناد الذي ساقه المؤلف ابن أبي نجيح، فليعلم.\nقال الحافظ في \"الفتح\" ١/ ٤٨: قال شيخ الإسلام البلقيني: وقع في أصل الصحيح في جميع الروايات في أثر مجاهد هذا تصحيف قلَّ من تعرض لبيانه، وذلك أن لفظه: وقال مجاهد: شرع لكم: أوصيناك يا محمد وإياه دينا واحدًا. والصواب أوصاك يا محمد وأنبياءه. كذا أخرجه عبد بن حميد والفريابي والطبري وابن المنذر في تفاسيرهم. وبه يستقيم الكلام، وكيف يفرد مجاهد الضمير لنوح =","vol":"2","page":442},{"text":"وأما أثر ابن عباس فرواه الأزهري في \"تهذيبه\" عن ابن ماهك عن حمزة، عن عبد الرزاق، عن أبي إسحاق، عن التميمي -يعني: أربدة- عن ابن عباس (^١)، وأنا: عن حمزة، عن عبد الرزاق، عن معمر، عن قتادة:\n_________\n= وحده مع أن في السياق ذكر جماعة. انتهى. ولا مانع من الإفراد في التفسير، وإن كان لفظ الآية بالجمع على إرادة المخاطب والباقون تبع، وإفراد الضمير لا يمتنع؛ لأن نوحًا أفرد في الآية فلم يتعين التصحيف، وغاية ما ذكر من مجيء التفاسير بخلاف لفظه أن يكون مذكورًا عند المصنف بالمعنى. والله أعلم. اهـ.\n(^١) لم أجد في \"تهذيب اللغة\" مادة [نهج]، هذا الأثر، وفي مادة [شرع]، ٢/ ١٨٥٧: قال أبو إسحاق: في قوله: ﴿شِرْعَةً وَمِنْهَاجًا﴾ قال بعضهم: الشرعة في الدين، والمنهاج: الطريق والأثر.\nرواه: سفيان الثوري في \"تفسيره\" ص ١٠٣ ومن طريقه عبد الرزاق في \"تفسيره\" ١/ ١٨٧ (٧٢١) عن أبي إسحاق عن التميمي، عن ابن عباس في قوله: ﴿شِرْعَةً وَمِنْهَاجًا﴾. قال: سبيل وسنة.\nومن هذا الطريق علم أنه قد سقط من الإسناد الذي ساقه المصنف سفيان الثوري؛ لأن عبد الرزاق لا يروي عن أبي إسحاق السبيعي مباشرة، فعبد الرزاق ولد سنة ست عشرين ومائة، وأبو إسحاق توفي سنة سبع وعشرين ومائة، وقيل: ست وعشرين ومائة، وقيل: ثمان وعشرين ومائة، وقيل: تسع وعشرين ومائة، وعلى كلٍّ لا يصح سماعه منه.\nانظر: \"تهذيب الكمال\" ١٨/ ٦١، ٢٢/ ١١٢. ورواه الطبري في \"تفسيره\" ٤/ ٦١١ من طرق عن أبي إسحاق، عن التميمي، عن ابن عباس: ﴿شِرْعَةً وَمِنْهَاجًا﴾. قال: سنة وسبيلا.\nورواه ابن أبي حاتم في \"تفسيره\" ٤/ ١١٥١ (٦٤٨٢) من طريق يوسف بن أبي إسحاق، عن أبيه، عن التميمي، عن ابن عباس في قوله: ﴿شِرْعَةً﴾. قال: سبيلًا، ورواه أيضًا في ٤/ ١١٥٢ (٦٤٨٥) من طريق سفيان عن أبي إسحاق، عن التميمي، عن ابن عباس، قوله: ﴿وَمِنْهَاجًا﴾. قال: سنة.\nقال ابن كثير ﵀ في \"تفسيره\" ٢/ ٦٧: وعن ابن عباس ومجاهد وعطاء الخراساني: ﴿شِرْعَةً وَمِنْهَاجًا﴾. أي: سنة وسبيلا، والأول أنسب -أي: سبيلا وسنة- فإن الشرعة وهي الشريعة أيضًا هي: ما يبتدأ فيه إلى الشيء، ومنه يقال: =","vol":"2","page":443},{"text":"شرعة ومنهاجًا قال: الدين واحد والشريعة مختلفة (^١). وروى ابن المنذر بسنده إليه أنه قال: ﴿لَوْلَا دُعَاؤُكُمْ﴾ [الفرقان: ٧٧]،: لولا إيمانكم (^٢).\nالوجه السابع: في بيان ألفاظه ومعانيه:\nقوله: \"الْبُغْضُ فِي اللهِ وَالْحُبُّ فِي اللهِ مِنَ الإِيمَانِ\" (في) هنا للسببية -أي: بسبب طاعة الله ومعصيته- كقوله ﵊: \"في النفس المؤمنة مائة من الابل\" (^٣) وكقوله في التي حبست الهرة فدخلت النار فيها (^٤)، أي: بسببها وأصل (في) للظرفية.\nوقوله: (إِنَّ لِلإِيمَانِ فَرَائِضَ وَشَرَائِعَ وَسُنَنًا). قال ابن المرابط: الفرائض: ما فُرِضَ علينا من صلاة وزكاة ونحوهما، والشرائع كالتوجه إلى القبلة، وصفاف الصلاة، وعَدَد شهر رمضان، وعدد جلد القاذف، وعدد الطلاق إلى غير ذلك، والسنن: ما أمر به الشارع من فضائل الأعمال، فمتى أتى بالفرائض والسنن وعرف الشرائع، فهو مؤمن كامل.\n_________\n= شرع في كذا: ابتدأ فيه، وكذا الشريعة، وهي ما يشرع منها إلى الماء. أما المنهاج، فهو الطريق الواضح السهل، والسنن: الطرائق، فتفسير قوله: ﴿شِرْعَةً وَمِنْهَاجًا﴾.\nبالسبيل والسنة أظهر في المناسبة من العكس، والله أعلم. اهـ.\n(^١) رواه عبد الرزاق في \"تفسيره\" ١/ ١٨٧ (٧٢٠)، والطبري ٤/ ٦١٠ (١٢١٣٣)، وابن أبي حاتم في \"تفسيره\" ٤/ ١١٥٢ (٦٤٨٧)، ووقع فيه عمر، وهو خطأ، والصواب معمر.\n(^٢) سيأتي برقم (٢٣٦٥) كتاب: المساقاة، باب: فضل سقي الماء.\n(^٣) رواه النسائي ٨/ ٥٨ - ٦٠، والمروزي في \"السنة\" (٢٤٤ - ٢٤٦)، والحاكم ١/ ٣٩٥ - ٣٩٧، وابن حبان ١٤/ ٥٠١ - ٥١٠ (٦٥٥٩)، والبيهقي في \"الكبرى\" ٨/ ٧٣ من طرق عن عمرو بن حزم.\n(^٤) سيأتي برقم (٣٣١٨).","vol":"2","page":444},{"text":"وقوله: (فَإِنْ أَعِشْ فَسَأُبَيِّنُهَا لَكُمْ) أي: أوضحها إيضاحًا يفهمه كل أحد وإنما أخر بيانها؛ لاشتغاله بما هو أهم منها ولم يعلم أنهم يجهلون مقاصدها، ومعنى: ﴿لِيَطْمَئِنَّ قَلْبِي﴾ [البقرة: ٢٦٠] ليزداد (^١)، وهو المعنى الذي أراده البخاري.\nوقيل: بالمشاهدة، كأن نفسه طالبته بالرؤية (^٢). والشخص قد يعلم الشيء من جهة، ثم يطلبه من أخرى.\nوقيل: ﴿لِيَطْمَئِنَّ قَلْبِي﴾ أي: إذا سألتك أجبتني (^٣).\nوقوله: (اجلس بنا نؤمن ساعة) أي: نتذاكر الخير وأحكام الآخرة وأمور الدين، فإن ذلك إيمان.\nوقال ابن المرابط: نتذاكر ما يُصدق اليقين في قلوبنا؛ لأن الإيمان هو التصديق بما جاء من عند الله تعالى.\nوقوله: (الْيَقِينُ الإِيمَانُ كُلُّهُ)، قال أهل اللغة: اليقين: هو العلم وزوال الشك، يقال: منه يقنت الأمر -بالكسر- يقنًا، وأيقنت واستيقنت وتيقنت كله بمعنى، وأنا على يقين منه، وذلك عبارة عن التصديق وهو أصل الإيمان فعبر بالأصل عن الجميع كقولهم: الحج عرفة، وفيه دلالة على أن الإيمان يتبعض؛ لأن كُلًّا وأجمعَ لا يؤكد بهما إلا ما يتبعض حسًّا أو حكمًا كما قاله أهل العربية.\n_________\n(^١) رواه الطبري ٣/ ٥٢ عن سعيد بن جبير (٥٩٧٧، ٥٩٨٢)، والضحاك (٥٩٧٨)، وقتادة (٥٩٧٩، ٥٩٨٠)، والربيع (٥٩٨١)، ومجاهد وإبراهيم (٥٩٨٤)، ورواه ابن أبي حاتم في \"تفسيره\" ٢/ ٥١٠ (٢٦٩٨) عن سعيد بن جبير فقط.\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" ٢/ ٥١٠ (٢٧٠١) عن الضحاك.\n(^٣) رواه الطبري ٣/ ٥٣ (٥٩٨٦)، وابن أبي حاتم في \"تفسيره\" ٢/ ٥٠٩ (٢٦٩٥، ٢٦٩٦) عن ابن عباس.","vol":"2","page":445},{"text":"و(حاك) بالحاء المهملة، وفتح الكاف المخففة: ما يقع في القلب، ولا ينشرح له صدره، وخاف الإثم فيه، يقال فيه: حاك يحيك، وحك يحك، وأحاك يحيك، وفي \"صحيح مسلم\" من حديث النواس بن سمعان - ﵁ - قال سألت رسول الله - ﷺ - عن البر والإثم فقال: \"البرُّ حُسْنُ الخُلق، والإثمُ ما حاكَ في نفسِكَ، وكرهتَ أن يطلعَ عليه الناسُ\" (^١) فالذي يبلغ حقيقة التقوى تكون نفسه متيقنة الإيمان سالمة من الشكوك. وعبّر هنا بالصدر عن النفس والخلد.\nوقولهم: (﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا﴾ [الشورى: ١٣]): أَوْصَيْنَاكَ يَا مُحَمَّدُ وإيَّاهُ دِينًا وَاحِدًا) معناه أن هذا الذي تظاهرت عليه أدلة الكتاب والسنة من زيادة الإيمان ونقصه، هو شرع الأنبياء قبل نبينا كما هو شرع نبينا؛ لأن الله تعالى قال: ﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا﴾ الآية. ويقال: جاء نوح بتحريم الحرام وتحليل الحلال (^٢)، وهو أول من جاء من الأنبياء بتحريم الأمهات والبنات والأخوات، ونوح أول نبي جاء بعد إدريس -﵇-.\nوقوله في: (﴿شِرْعَةً وَمِنْهَاجًا﴾ [المائدة: ٤٨]، سبيلًا وسنة.\n﴿دُعَاؤُكُمْ﴾ إيمانكم): يعني: أن ابن عباس فسر قوله تعالى: ﴿شِرْعَةً وَمِنْهَاجًا﴾ بسبيل وسنة، وفسر قوله تعالى: ﴿قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ﴾ [الفرقان: ٧٧]، قال المراد بالدعاء: الإيمان، فمعنى (دعاؤكم): إيمانكم.\nقال ابن بطال: ﴿لَوْلَا دُعَاؤُكُمْ﴾ الذي هو زيادة في إيمانكم (^٣).\n_________\n(^١) مسلم (٢٥٥٣) كتاب البر والصلة والآداب، باب: تفسير البر والإثم.\n(^٢) رواه الطبري ١١/ ١٣٥ (٣٠٦٣٥) عن قتادة.\n(^٣) \"شرح ابن بطال\" ١/ ٦١.","vol":"2","page":446},{"text":"وقال النووي: وهذا الذي قاله حسن، أي: فإن أصل الدعاء النداء والاستغاثة ففي \"الجامع\": سئل ثعلب عنه، فقال: هو النداء.\nويقال: دعا اللهَ فلانُ بدعوة فاستجاب له، وقال ابن سيده: هو الرغبة إلى الله تعالى، دعاهُ دعاءً ودعوى حكاها سيبويه (^١)، وفي \"الغريبين\" الدعاء: الغوث، وقد دعا، أي: استغاث قَالَ تعالى: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ [غافر: ٦٠].\nثم اعلم أنه يقع في كثير من نسخ البخاري هنا باب: دعاؤكم إيمانكم، ثم ساق حديث ابن عمر السالف، وعليه مشى شيخنا في \"شرحه\"، وليس ذَلِكَ بجيد؛ لأنه ليس مطابقًا للترجمة؛ ولأنه ترجم أولًا لقوله - ﷺ -: \"بني الإسلام على خمس\" ولم يذكره قبل هذا؛ إنما ذكره بعده، والصواب ما أسلفناه، وحكئ أبو إسحاق عن بعضهم أن الشرعة: الدين.\nوالمنهاج: الطريق. وقيل: هما جميعًا الطريق، والطريق هنا: الدين. لكن اللفظ إذا اختلف أُتي فيه بألفاظ للتأكيد (^٢).\nوقال محمد بن يزيد (^٣): شرعة معناها: ابتداء الطريق. والمنهاج\n_________\n(^١) \"المحكم\" ٢/ ٢٣٤.\n(^٢) كذا بالأصل، وجاء في \"تهذيب اللغة\" ٢/ ١٨٥٧ مادة: شرع، ولكن اللفظ إذا اختلف أُتي به بألفاظ تؤكد بها القصة والأمر. اهـ.\n(^٣) هو محمد بن يزيد بن عبد الأكبر الأزدي، البصري، أبو العباس، المبرِّد إمام النحو، كان إمامًا، علّامة، جميلا، فصيحًا، مفوّها، موثّقا، صاحب نوادر وطرف.\nقال الذهبي: له تصانيف كثيرة، يقال: إن المازني أعجبه جوابه، فقال له: قم فأنت المبرِّد، أي: المثبت للحق، ثم غلب عليه: بفتح الراء. اهـ. مات في أول سنة ست وثمانين ومائتين. =","vol":"2","page":447},{"text":"الطريق المستمر (^١).\nوقال ابن عرفة: الشرعة والشريعة سواء، وأصل الشريعة: مورد الماء. وذكر الواحدي وغيره في قوله تعالى: ﴿ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا﴾ [الجاثية: ١٨]، قَالَ: الشريعة: الدين والملة والمنهاج والطريقة والسنة والقصد (^٢)، قالوا: وبذلك سميت شريعة النهر؛ لأنه يتوصل منها إلى الانتفاع (^٣).\nوالشارع: الطريق الأعظم، وقال مجاهد في معنى الآية السالفة: ما يفعل بكم ربي لولا دعاؤه إياكم لتعبدوه وتطيعوه (^٤). وقيل: معناه: ما يعبأ بخلقكم لولا توحيدكم إياه.\nومعنى: \"بني الاسلام\": أسس.\n_________\n= انظر ترجمته في: \"تاريخ بغداد\" ٣/ ٣٨٠ - ٣٨١، \"المنتظم\" ٦/ ٩ - ١١، \"وفيات الأعيان\" ٤/ ٣١٣ - ٣٢٢، \"الوافي بالوفيات\"، ٥/ ٢١٦ - ٢١٨، \"السير\" ١٣/ ٥٧٦.\n(^١) انظر: \"معاني القرآن\" لأبي جعفر النحاس ٢/ ٣١٩، \"تهذيب اللغة\" ٢/ ١٨٥٧ مادة \"شرع\".\n(^٢) \"تفسير الواحدي\" ٤/ ٩٧.\n(^٣) انظر: \"تفسير البغوي\" ٧/ ٢٤٣، ٢٤٤، \"زاد المسير\" ٧/ ٣٦٠.\n(^٤) \"تفسير مجاهد\" ٢/ ٤٥٧ وفيه: لولا دعاؤكم إياه. قال الحافظ ابن رجب في \"الفتح\" ١/ ٢١: وأما قوله تعالى: ﴿مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ﴾ [الفرقان: ٧٧] للمفسرين قولان:\nأحدهما: أن المراد لولا دعاؤكم إياه، فيكون الدعاء بمعنى الطاعة، كما ذكرنا.\nوالثاني: لولا دعاؤه إياكم إلى طاعته، كما في قوله تعالى: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (٥٦)﴾ [الذاريات: ٥٦] أي: لأدعوهم إلى عبادتي.\nوإنما اختلف المفسرون في ذلك لأن المصدر يضاف إلى الفاعل تارة، وإلى المفعول أخرى. اهـ.","vol":"2","page":448},{"text":"وقوله: \"على خمس\" أي: خمس دعائم أو قواعد، وفي رواية لمسلم: \"على خمسة\" (^١) بالهاء وهو صحيح أيضًا، أي: خمسة أشياء أو أركان أو أصول، وتحتمل الرواية السالفة وجهًا آخر وهو أن المراد خمسة أشياء، وإنما حذف الهاء؛ لكون الأشياء لم تذكر كقوله تعالى: ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ [البقرة: ٢٣٤]، والمعنى: عشرة أشياء، وكقوله - ﷺ -: \"من صام رمضان وأتبعه ستًّا\" (^٢) ونحو ذَلِكَ.\nوقوله: \"وإقام الصلاة\": أصله: إقامة الصلاة، حذفت التاء، وقوله: \"وإيتاء الزكاة\" أي: أهلها، فحذف المفعول، والإيتاء: الإعطاء.\nالوجه الثامن:\nمقصود الباب بيان زيادة الإيمان ونقصانه، وإطلاقه على الأعمال كالصلاة والصيام والذكر وغيرها، ومذهب السلف والمحدثين وجماعات من المتكلمين أن الإيمان قول وعمل ونية، ويزيد وينقص، ومعنى هذا أنه يطلق على التصديق بالقلب، وعلى النطق باللسان، وعلى الأعمال بالجوارح كالصلاة وغيرها، ويزيد بزيادة هذِه وينقص بنقصها، وأنكر أكثر المتكلمين زيادته ونقصه، وقالوا: متى قَبِل الزيادة والنقص كان شكًّا وكفرًا، قَالَ المحققون منهم: نفس التصديق لا يزيد ولا ينقص، والإيمان الشرعي يزيد وينقص بزيادة ثمراته ونقصانها وهي الأعمال، وفي هذا جمع بين ظواهر النصوص الواردة بالزيادة مع أقاويل السلف وبين أصل وضعه في اللغة وما عليه المتكلمون.\n_________\n(^١) مسلم (١٦) كتاب الإيمان، باب: بيان أركان الإسلام ودعائمه العظام.\n(^٢) رواه مسلم (١١٦٤) كتاب الصيام، باب: استحباب صوم ستة أيام من شوال اتباعًا لرمضان، من حديث أبي أيوب.","vol":"2","page":449},{"text":"قَالَ النووي: وهذا الذي قاله هؤلاء وإن كان ظاهرًا حسنًا فالأظهر المختار خلافه، وهو أن نفس التصديق يزيد وينقص بكثرة النظر، وتظاهر الأدلة، وانشراح الصدر، واستنارة القلب؛ ولهذا يكون إيمان الصديقين أقوى من إيمان غيرهم بحيث لا تعتريهم الشُّبه، ولا يتزلزل إيمانهم لعارض، بل لا تزال قلوبهم منشرحة مستنيرة وإن اختلفت الأحوال عليهم.\nوأما غيرهم من المؤلفة ومن قاربهم ونحوهم فليسوا كذلك، فهذا مما لا يمكن إنكاره ولا يتشكك عاقل في أن نفسَ تصديقِ الصديق لا يساوي تصديق آحاد الناس، ولهذا ذكر البخاري كما سيأتي في بابه عن ابن أبي مليكة قَالَ: أدركت ثلاثين من الصحابة كلهم يخاف النفاق على نفسه ما منهم أحد يقول: إنه على إيمان جبريل وميكائيل (^١).\nويدل له ظواهر نصوص الكتاب والسنة، فمن الآيات: التي ذكرهن البخاري وغيرهن، ومن السنة: أحاديث كثيرة في \"الصحيح\" ستأتي في مواضعها كحديث: \"يخرج من النار من كان في قلبه وزن شعيرة من إيمان\" وكذا: \"من كان في قلبه وزن برة من إيمان\" وكذا: \"من كان في قلبه وزن ذرة\" (^٢) فهذا هو الصحيح الموافق لظواهر النصوص القطعية ولما قاله سلف الأمة، ولما يقضي به الحسُّ، وأما إطلاق اسم الإيمان عَلَى الأعمال فمتفق عليه عند أهل الحق، ودلائله لا تحصى من الكتاب والسنة.\n_________\n(^١) \"مسلم بشرح النووي\" ١/ ١٤٨ - ١٤٩، وحديث ابن أبي مليكة سيأتي معلقًا قبل حديث (٤٨) باب: خوف المؤمن من أن يحبط عمله وهو لا يشعر.\n(^٢) سيأتي برقم (٤٤) كتاب الإيمان، باب: زيادة الإيمان ونقصانه.","vol":"2","page":450},{"text":"قَالَ تعالى: ﴿وَمَا كَانَ اللهُ لِيُضِيعَ إِيمَانَكُمْ﴾ [البقرة: ١٤٣] أي: صلاتكم، بإجماع (^١).\nومثله الآيات التي ذكرها البخاري في الأحاديث، وأما الأحاديث فَسَتمرُّ بها في مواضعها إن شاء الله تعالى. وهذا المعنى أراد البخاري في \"صحيحه\" بالأبواب الآتية بعد هذا كقوله: باب أمور الإيمان، الصلاة من الإيمان، الزكاة من الإيمان، الجهاد من الإيمان، وسائر أبوابه.\nوأراد الرد على المرجئة في قولهم الفاسد: إن الإيمان قول بلا عمل، وبيّن غلطهم، وسوء اعتقادهم، ومخالفتهم الكتاب والسنة والإجماع.\nقَالَ ابن بطَّال: مذهب جميع أهل السنة من سلف الأمة وخلفها أن الإيمان قول وعمل ويزيد وينقص (^٢). فالمعنى الذي يستحق به العبد المدح والولاية من المؤمن هو إتيانه بهذِه الأمور الثلاثة: التصديق بالقلب، والإقرار باللسان، والعمل بالجوارح؛ وذلك أنه لا خلاف بين الجميع أنه لو أقر وعمل بلا اعتقاد، أو اعتقد وعمل وجحد بلسانه لا يكون مؤمنًا، وكذا إِذَا أقر واعتقد ولم يعمل الفرائض لا يسمى مؤمنًا بالإطلاق؛ لقوله تعالى: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللهُ وَجِلَتْ قُلُوبُهُمْ﴾ إلى قوله: ﴿حَقًّا﴾ [الأنفال: ٢ - ٤].\nفأخبرنا تعالى أن المؤمن لا يكون إلا مَنْ هذِه صفتُه؛ ولهذا قَالَ - ﷺ -: \"لا يَسْرقُ السَّارقُ حينَ يَسْرقُ وهو مُؤمِنٌ\" (^٣).\n_________\n(^١) انظر: \"مسلم بشرح النووي\" ١/ ١٤٩.\n(^٢) \"شرح ابن بطال\" ١/ ٥٦.\n(^٣) سيأتي برقم (٢٤٧٥) كتاب المظالم، باب: النُهبى بغير إذن صاحبه.","vol":"2","page":451},{"text":"فالحاصلُ أنَّ الذي عليه أهل السنة أو جمهورهم أن من صدق بقلبه، ونطق بلسانه بالتوحيد ولكنه قصر في الأعمال الواجبة كترك الصلاة، وشرب الخمر لا يكون كافرًا خارجًا من الملة، بل هو عاصٍ فاسق يستحق العذاب، وقد يُعْفَى عنه، وقد يُعَذَّب، فإن عُذب ختم له بالجنة، وسيأتي بيان هذا في بابه -إن شاء الله- وأبعد بعضهم فقال: إِذَا اعتقد بقلبه، ولم ينطق بلسانه من غير عذر يكون فائزًا في الآخرة حكاه في \"الشفا\" (^١).\nوقد ساق الحافظ أبو القاسم هبة الله اللالكائي (^٢) في كتاب \"شرح أصول اعتقاد أهل السنة والجماعة\" عن عمر بن الخطاب وخمسةَ عشرَ من الصحابة: أن الإيمان يزيد بالطاعة وينقص بالمعصية.\nوعن خلق من التابعين وأتباعهم فوق الخمسين (^٣).\nوقال سهل بن المتوكل: أدركت ألف أستاذ كلهم يقول: الإيمان قول وعمل ويزيد وينقص.\nوقال يعقوب بن سفيان: أدركت أهل السنة والجماعة على ذَلِكَ بمكة، والمدينة والبصرة والشام والكوفة منهم: عبد الله بن يزيد المقرئ وعددهم فوق الثلاثين (^٤).\n_________\n(^١) \"الشفا\" ٢/ ٥.\n(^٢) هو هبة الله بن الحسن بن منصور الرازي الطبري، وكنيته: أبو القاسم صاحب كتاب: \"شرح أصول اعتقاد أهل السنة والجماعة\" طبري الأصل نسبة إلى طبرستان، ثم قدم بغداد واستوطنها، توفي سنة ٤١٨ هـ، انظر ترجمته في: \"تاريخ بغداد\" ١٤/ ٧٠ (٧٤١٨)، و\"سير أعلام النبلاء\" ١٧/ ٤١٦.\n(^٣) \"شرح أصول اعتقاد أهل السنة والجماعة\" ٥/ ٩٦٢ - ٩٦٣.\n(^٤) رواهما اللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٥/ ١٠٣٥ - ١٠٣٦.","vol":"2","page":452},{"text":"وذكر أبو الحسن عبد الرحمن بن عمر في كتاب \"الإيمان\" ذَلِكَ (^١) عن خلق قَالَ: ولو كان الإيمان قولًا لكان المنافقون مؤمنين؛ لأنهم قد تكلموا بالقول.\nوأيضًا فلم يبعث الله نبيًّا قط إلا دعا قومه إلى القول والعمل وأمر بالقول والعمل، أولهم آدم، ثمَّ ساق ذَلِكَ، وأما توقف مالك عن القول بنقصان الإيمان؛ فخشية أن يتأول عليه موافقة الخوارج.\nفوائد:\nالأولى: اتفق أهل السنة من المحدثين والفقهاء والمتكلمين -على ما قَالَ النووي- عَلَى أن المؤمن الذي يحكم بأنه من أهل القِبلة ولا يُخلد في النار لا يكون إلا من اعتقد بقلبه دين الإسلام اعتقادًا جازمًا خاليًا من الشكوك، ونطق مع ذَلِكَ بالشهادتين، قَالَ: فإن اقتصر عَلَى أحدهما لم يكن من أهل القِبلة أصلًا، بل يخلد في النار، إلا أن يعجز عن النطق بخلل في لسانه أو لعدم التمكن منه لمعالجة المنية، أو لغير ذَلِكَ، فإنه حينئذٍ يكون مؤمنًا بالاعتقاد من غير لفظ، وإذا نطق بهما لم يشترط معهما أن يقول: وأنا بريء من كل دين خالف الإسلام عَلَى الأصح، إلا أن يكون من كفار يعتقدون اختصاص الرسالة بالعرب فلا يحكم بإسلامه حتَّى يتبرأ، ومن أصحابنا من شرط التَبرُّؤ مطلقًا وهو غلط؛ لقوله - ﷺ -: \"أمرتُ أن أقاتل الناس حتَّى يشهدوا أن لا إلة إلا الله وأن محمدًا رسول الله\" (^٢).\nومنهم من استحبه مطلقًا كالاعتراف بالبعث، أما إِذَا اقتصر الكافر\n_________\n(^١) بهامش (ف) تعليق نصه: قائله هو رسته.\n(^٢) سيأتي برقم (٢٥) كتاب الإيمان، باب: فإن تابوا وأقاموا الصلاة. عن ابن عمر.","vol":"2","page":453},{"text":"على قوله: لا إله إلا الله ولم يقل: محمد رسول الله. فالمشهور من مذهبنا ومذهب الجمهور أنه لا يكون مسلمًا، ومن أصحابنا من قَالَ: يصير مسلمًا، ويطالب بالشهادة الأخرى، فإنْ أبى جعل مرتدًا، واحتج له بقوله - ﷺ - في روايات: \"أمرت أن أقاتل الناس حتَّى يقولوا: لا إلة إلا الله\" (^١) وحجة الجمهور الرواية السالفة وهي مقدمة عَلَى هذِه؛ لأنها زيادة من ثقة، وليس فيها نفي للشهادة الثانية، وأيضًا فإن فيها تنبيهًا عَلَى الأخرى (^٢).\nوأغرب القاضي الحسين فشرط في ارتفاع السيف عنه أن يقر بأحكامها مع النطق بها، فأما مجرد قولها فلا، وهو عجيب منه.\nالثانية: اشترط القاضي أبو الطيب من أصحابنا الترتيب بين كلمتي الشهادة في صحة الإسلام فيقدم الإقرار بالله عَلَى الإقرار برسوله، ولم أر من وافقه ولا من خالفه (^٣).\nوذكر الحليمي في \"منهاجه\" ألفاظًا تقوم مقام لا إله إلا الله، في بعضها نظر؛ لانتفاء ترادفها حقيقة، فقال: ويحصل الإسلام بقوله: لا إله غير الله، ولا إله سوى الله، أو ما عدا الله، ولا إله إلا الرحمن أو البارئ، أو لا رحمن أو لا باري إلا الله، أو لا ملك أو لا رازق إلا الله، وكذا لو قَالَ: لا إله إلا العزيز أو العظيم أو الحليم أو الكريم أو القدير، قَالَ: ولو قَالَ: أحمد أو أبو القاسم رسول الله فهو كقوله: محمد رسول الله (^٤).\n_________\n(^١) سيأتي برقم (٢٩٤٦) في الجهاد، باب: دعاء النبي - ﷺ - الناس. عن أبي هريرة.\n(^٢) \"مسلم بشرح النووي\" ١/ ١٤٩.\n(^٣) انظر: \"المجموع\" ١/ ٤٧٦.\n(^٤) انظر: \"الشرح الكبير\" ١١/ ١١٨، \"روضة الطالبين\" ١٠/ ٨٥.","vol":"2","page":454},{"text":"الثالثة: لو أقرَّ بوجوب الصلاة، أو الصوم أو غيرهما من أركان الإسلام وهو عَلَى خلاف ملته التي كان عليها، فهل يصير بذلك مسلمًا؟\nفيه وجهان لأصحابنا: أصحهما: لا؛ لظاهر الحديث. ومن قَالَ: يصير، قَال: (كل ما) (^١) يَكْفُر المسلم بإنكاره يصير الكافر بالإقرار به مسلمًا (^٢).\nالرابعة: يصح الإسلام بالعجمية مع العجز عن العربية قطعًا، وكذا مع القدرة عَلَى الأصح؛ لوجود الإقرار والاعتقاد (^٣).\nالخامسة: اختلف السلف والخلف في إطلاق الإنسان: أنا مؤمن مقتصرًا عليه. فمنعت طائفة ذَلِكَ وقالوا: يقرنه بالمشيئة، وحكي هذا عن أكثر المتكلمين، وجوزته أخرى وهو المختار، وقول أهل التحقيق.\nوذهبت طائفة ثالثة إلى جواز الأمرين وهو حسن، والمقالات الثلاث صحيحة باعتبارات مختلفة. فمن أطلق نظر إلى الحال؛ فإن أحكام الإيمان جارية عليه في الحال، ومن استثنى أراد التبرك أو اعتبار العاقبة، ومن خير نظر إلى الحالين ورفع الاختلاف (^٤).\n_________\n(^١) في (ف): كلما، وفي (ج): كما، والمثبت هو الصحيح إن شاء الله.\n(^٢) انظر: \"الوسيط\" ٦/ ٤٨.\n(^٣) انظر: \"روضة الطالبين\" ٨/ ٢٨٢.\n(^٤) قال ابن أبي العز في \"شرح العقيدة الطحاوية\" ص ٣٣٩:\nوالناس فيه على ثلاثة أقوال: طرفان ووسط، منهم من يوجبه، ومنهم من يحرمه، ومنهم من يجيزه باعتبار ويمنعه باعتبار، وهذا أصح الأقوال. اهـ. ثم ذكر قول من يوجبه ومن يمنعه وأجاب عن حججهم ثم قال: وأما من يُجوّز الاستثناء وتركه، فهم أسعد بالدليل من الفريقين، وخير الأمور أوسطها، فإن أراد المستثني الشك في أصل إيمانه مُنع من الاستثناء، وهذا مما لا خلاف فيه. وإن أراد أنه مؤمن من المؤمنين الذين وصفهم الله في قوله: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللهُ وَجِلَتْ قُلُوبُهُمْ =","vol":"2","page":455},{"text":"فرع: الكافر أجرى أصحابنا الخلاف فيه أيضًا، وهو غريب، والمختار الإطلاق ولا نقول: هو كافر إن شاء الله.\nالسادسة: مذهب أهل الحق أنه لا يكفر أحد من أهل القبلة بذنب، ولا يكفر أهل البدع والأهواء.\nالوجه التاسع:\nأدخل البخاري في هذا الباب حديث ابن عمر؛ ليبين أن الإسلام يطلق عَلَى الأفعال، وأن الإسلام والإيمان قَدْ يكونان بمعنًى. وهذِه المسألة فيها خلاف شهير للسلف، فقيل: معناهما واحد، وهو مذهب البخاري وغيره، وقيل: بينهما عموم وخصوص.\nقَالَ الخطابي: ما أكثر ما يغلط الناس في هذِه المسألة. فأما الزهري فقال: الإسلام: الكلمة، والإيمان: العمل (^١)، واحتج بقوله تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ الآية [الحجرات: ١٤].\nوقال غيرهما بمعنًى، واحتج بقوله تعالى: ﴿فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (٣٥) فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (٣٦)﴾ [الذاريات: ٣٦].\nوقد تكلم في هذِه المسألة رجلان من كبراء أهل العلم، وصار كل\n_________\n= وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (٢) الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (٣) أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ (٤)﴾ [الأنفال: ٢: ٤] وفي قوله تعالى: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللهِ أُولَئِكَ هُمُ الصَّادِقُونَ (١٥)﴾ [الحجرات: ١٥]. فالاستثناء حينئذ جائز. وكذلك من استثنى وأراد عدم علمه بالعاقبة، وكذلك من استثنى تعليقًا للأمر بمشيئة الله، لا شكّا في إيمانه، وهذا القول في القوة كما ترى. اهـ.\n(^١) رواه الطبري في \"تفسيره\" ١١/ ٤٠٠ (٣١٧٧٦).","vol":"2","page":456},{"text":"واحد إلى قول من هذين القولين، ورد الآخر عَلَى المتقدم، وصنف عليه كتابا يبلغ عدد أوراقه مائتين.\nقَالَ الخطابي: والصحيح في هذا أن يقيد الكلام، وذلك أن المسلم قَدْ يكون مؤمنًا في بعض الأحوال، ولا يكون مؤمنًا في بعضها، والمؤمن مسلم في جميع الأحوال، فكل مؤمن مسلم ولا عكس (^١).\nوإذا تقرر هذا استقام تأويل الآيات واعتدل القول فيها، وأصل الإيمان التصديق، وأصل الإسلام الاستسلام والانقياد، فقد يكون المرء مستسلمًا في الظاهر غير منقاد في الباطن، وقد يكون صادقًا في الباطن غير منقاد في الظاهر.\nوقال البغوي في حديث جبريل: جعل النبي - ﷺ - الإسلام اسمًا لما ظهر من الأعمال، والإيمان اسما لما بطن من الاعتقاد، وليس ذَلِكَ؛ لأن الأعمال ليست من الإيمان، أو التصديق بالقلب ليس من الإسلام، بل ذَلِكَ تفصيل لجملة هي كلها شيء واحد وجماعها الدين؛ ولهذا قَالَ - ﷺ -: \"أتاكم جبريل يعلمكم دينكم\" (^٢).\nوالتصديق، والعمل يتناولهما اسم الإيمان والإسلام جميعا يدل عليه قوله تعالى: ﴿إِنَّ الدِّينَ عِنْدَ اللهِ الْإِسْلَامُ﴾ [آل عمران: ١٩] و﴿وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ [المائدة: ٣]، و﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ﴾ (^٣) [آل عمران: ٨٥].\n_________\n(^١) \"أعلام الحديث\" ١/ ١٦٠ - ١٦١.\n(^٢) انظر: \"شرح السنة\" ١/ ١٠، والحديث رواه مسلم (٨) كتاب الإيمان، باب: بيان الإسلام والإيمان.\n(^٣) انقطع الكلام في (ف) بسبب سوء التصوير وتمام الكلام كما في \"شرح السنة\" للبغوي: فأخبر أن الدين الذي رضيه ويقبله من عباده هو الإسلام، ولن يكون =","vol":"2","page":457},{"text":"وسيكون لنا عودة إليه إن شاء الله حيث ذكره البخاري ﵀ قريبًا.\nوقال أبو عبد الله محمد بن الإسماعيلي الأصبهاني في \"شرح مسلم\": الإيمان لغةً: التصديق. فإن عني به ذَلِكَ فلا يزيد ولا ينقص؛ لأن التصديق ليس شيئًا يتجزأ حتَّى يتصور كماله مرة ونقصه أخرى، والإيمان في لسان الشرع هو: التصديق بالقلب، والعمل بالأركان، وإذا فسر بهذا تطرق إليه الزيادة والنقص، وهذا مذهب أهل السنة.\nفالخلاف إذًا إنما هو إِذَا صدق بقلبه ولم يضم إليه العمل بموجب الإيمان هل يسمى مؤمنًا مطلقًا أم لا؟\nالوجه العاشر:\nاختلف في الأسماء الشرعية (^١) كالصلاة، والصوم، والإيمان هل هي واقعة أم لا؟\nفالمشهور وقوعها، وأبعد القاضي وأبو نصر القشيري فصمما عَلَى إنكارها، وأغرب أبو الحسين فحكى عن بعضهم أنه منع من إمكانها وهو واهٍ (^٢).\n_________\n= الدين في محل القبول والرضا إلا بانضمام التصديق إلى العمل أهـ.\n(^١) قال الزركشي في \"البحر المحيط\" ٣/ ٢٤: من الأصوليين من ترجم هذِه المسألة بأن الحقيقة الشرعية هل هي واقعة أم لا؟ كما في \"المحصول\"، ومنهم من ترجمها بالأسماء الشرعية كما عبر به ابن الحاجب في \"المنتهى\" والبيضاوي في \"منهاجه\" وهو الصواب؛ ليشمل كلا من الحقائق الشرعية، والمجازات الشرعية؛ فإن البحث جارٍ فيهما وفاقًا وخلافًا. اهـ.\nوالحقيقة الشرعية هي: اللفظة التي استفيد وضعها للمعنى من جهة الشرع.\nانظر: \"المعتمد\" ١/ ١٨، \"البحر المحيط\" ٣/ ١٣، \"الإبهاج\" ١/ ٢٧٥، \"إرشاد الفحول\" ١/ ١٣٦.\n(^٢) انظر: \"المعتمد\" ١/ ١٨ - ١٩، \"الإبهاج\" ١/ ٢٧٦ - ٢٧٧، \"الإحكام\" للآمدي =","vol":"2","page":458},{"text":"واختلف القائلون بالوقوع هل هي حقائق مبتكرة (^١) أو مأخوذة من الحقائق اللغوية؟ فذهبت المعتزلة إلى الأول، وغيرهم إلى الثاني، وقالوا: إنها مجازات لغوية، حقائق شرعية (^٢)، ومحل الخوض في هذِه المسألة كتب الأصول.\nقَالَ الشيخ أبو إسحاق الشيرازي: هذِه أول مسألة نشأت في الاعتزال؛ لأنه لما قتل عثمان، ونشأت الفتنة، ثمَّ جاءت المعتزلة قدحوا في الصحابة، وقالوا: لا نجعلهم مؤمنين بل منزلة بين منزلتين، قيل لهم: إنهم مؤمنون، لأن الإيمان هو التصديق، قالوا: اسم الإيمان نقل لمن لم يعمل كبيرة. قَالَ الشيخ: يمكننا أن نقول: إن الأسماء منقولة إلا هذِه المسألة فيحترز عنها (^٣).\nالوجه الحادي عشر:\nحديث ابن عمر هذا حديث عظيم، أحد قواعد الإسلام وجوامع الأحكام ولم يُذكر فيه الجهاد؛ لأنه لم يكن فرض إذ ذاك، أو لأنه من فروض الكفايات، وتلك فرائض الأعيان.\nقَالَ الداودي: لما فتحت مكة سقط فرض الجهاد على من بَعُدَ من\n_________\n= ١/ ٥٦، \"شرح غاية السول\" ص ١٢٤ - ١٢٥، \"إرشاد الفحول\" ١/ ١٣٦ - ١٣٧.\n(^١) أي وضعها الشارع مبتكره لم يلاحظ فيها المعنى اللغوي أصلا، وليس للعرب فيها تصرف. انظر: \"البحر المحيط\" ٣/ ١٨.\n(^٢) انظر: \"شرح اللمع\" ١/ ١٨٣، \"الإحكام\" للآمدي ١/ ٥٦ - ٦٩، \"إرشاد الفحول\" ١/ ١٣٦ - ١٣٧، قال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٧/ ٢٩٨: والتحقيق أن الشارع لم ينقلها ولم يغيرها ولكن استعملها مقيدة لا مطلقة كما يستعمل نظائرها. اهـ. ثم استفاض في الكلام عليها كعادته ﵀، فليراجع.\nولمزيد بيان أيضًا يراجع كتاب: \"شرح العمدة\" لابن تيمية ٢/ ٢٧ - ٣٢.\n(^٣) \"شرح اللمع\" ١/ ١٧٢ - ١٧٣.","vol":"2","page":459},{"text":"الكفار، وبقي فرضه عَلَى من يليهم، وكان أولًا فرضًا عَلَى الأعيان، وقيل: إنه مذهب ابن عمر، والثوري، وابن شبرمة إلا أن ينزل العدو فيأمر الإمام بالجهاد.\nوجاء في البخاري لما أورده في التفسير أن رجلًا قَالَ لابن عمر: ما حملك عَلَى أن تحج عامًا وتعتمر عامًا وتترك الجهاد؟ وفي بعضها في أوله: أن رجلًا قَالَ لابن عمر: ألا تغزو؟! فقال: إني سمعت رسول الله - ﷺ - يقول: \"إن الاسلام بني على خمسة\" (^١) الحديث.\nفهذا دال عَلَى أن ابن عمر كان لا يرى فرضه إما مطلقًا -كما نقل عنه- أو في ذَلِكَ الوقت، وجاء هنا: \"بُنِيَ الإِسْلَامُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إله إِلَّا اللهُ\". وجاء في بعض طرقه: \"عَلَى أن يوحد الله\" وفي أخرى: \"على أن يعبد الله، ويكفر بما دونه\" (^٢) بدل الشهادة، والظاهر أن ما عدا الأولى من باب الرواية بالمعنى.\nوجاء هنا تقديم الحج عَلَى رمضان وفي طريقين لمسلم، وفي بعض الطرق عكسه، وفي بعضها فقال رجل (^٣): الحج وصيام رمضان. فقال ابن عمر: لا، صيام رمضان والحج. هكذا سمعته من رسول الله - ﷺ - (^٤). فأبعد بعضهم وَوَهَّمَ رواية تقديم الحج وهو بعيد.\nوالصواب التأويل، إما بنسيان ابن عمر الرواية الأخرى عند الإنكار، أو كان لا يرى رواية الحديث بالمعنى، أو أن الواو للترتيب،\n_________\n(^١) سيأتي برقم (٤٥١٤) في التفسير، باب: قوله: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾.\n(^٢) رواه مسلم (١٦) كتاب الإيمان، باب: بيان أركان الإسلام ودعائمه العظام.\n(^٣) ورد في بهامش الأصل: هذا الرجل اسمه: يزيد بن بشر السكسكي، نبه عليه الخطيب في \"مبهماته\".\n(^٤) روى هذِه الطرق مسلم (١٦) الموضع السابق.","vol":"2","page":460},{"text":"أو أنه رواه عَلَى الأمرين.\nلكنه لما رد عليه الرجل قَالَ: لا ترد ما لا علم لك به، كما رواه في أحدهما. أو أن ابن عمر أرشده إلى التاريخ؛ لأن فرض رمضان في الثانية والحج بعده، إما في سنة خمس أو ستٍّ أو تسع (^١).\n_________\n(^١) بهامش النسخة: (بلغ … قراءة على المصنف، …) وسماع غير واضح.","vol":"2","page":461},{"text":"<span data-type='title' id=toc-206>٣ - باب أُمُورِ الإِيمَانِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِى الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِى الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِى الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ (١٧٧)﴾ [البقرة: ١٧٧]. وَقَوْلِهِ ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾ [المؤمنون: ١] الآية.\n\n٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ الجعفي: حَدَّثَنَا أَبُو عَامِرِ العَقَدِيُّ: حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالِ، عَنْ عَبْدِ اللهِ بْنِ دِينَارِ، عَنْ أَبِي صَالِحِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الإِيمَانُ بِضْعٌ وَسِتُونَ شُعْبَةً، وَالْحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ\". [مسلم ٣٥ - فتح ١/ ٥١]\nحَدَّثنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الجعفي، حَدَّثنَا أَبُو عَامِرٍ العَقَدِيُّ، حَدَّثنَا سُلَيْمَانُ بْنُ بلَالٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَار، عَنْ أَبِي صَالِح، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الإِيمَانُ بِضْعٌ وَسِتُونَ شُعْبَةً، وَالْحَيَاء شُعْبَةٌ مِنَ الإِيمَانِ\".\nالكلام عليه من وجوه:\nأحدها: التعريف برواته.\nأما أبو هريرة فاختلف في اسمه واسم أبيه عَلَى أقوال كثيرة، أفرد في جزء، وأقربها عبد الله أو عبد الرحمن بن صخر الدوسي.\nوهو أول من كُنَّي بهذِه الكنية؛ لهرةٍ كان يلعب بها كناه النبي - ﷺ - بذلك، وقيل: والده، وكان عريف أهل الصفة، أسلم عام خيبر","vol":"2","page":462},{"text":"بالاتفاق وشهدها مع رسول الله - ﷺ -، وسيأتي -حيث ذكره البخاري- ما يدل على أنه حضر فتحها (^١).\nوقيل: إنه خرج معه إليها، رواه البخاري من طريق ثور (^٢)، وقال موسى بن هارون: وَهِمَ ثور، إنما قدم بعد خروجه ثمَّ لزمه وواظب عليه، وحمل عنه علمًا جمَّا، وهو أكثر الصحابة رواية بإجماع.\nروي له خمسة آلاف حديث، وثلاثمائة وأربعة وسبعون حديثًا. اتفقا عَلَى ثلاثمائة وخمسة وعشرين، وانفرد البخاري بثلاثة وتسعين ومسلم بمائة وتسعين. روى عنه أكثر من ثمانمائة رجل من صاحب وتابع منهم: ابن عباس وجابر وأنس. وهو أزدي دوسي يماني ثمَّ مدني، كان ينزل بذي الحليفة بقرب المدينة، لَهُ بها دار تصدَّق بها على مواليه.\nومن الرواة عنه ابنه المحرر -بحاء مهملة ثمَّ راء مكررة- مات بالمدينة سنة تسع وخمسين، وقيل: سبع، وقيل: ثمان. ودفن بالبقيع، وتوفيت عائشة تلك السنة، وصلى عليها أبو هريرة، وتوفي وهو ابن ثمان وسبعين سنة، ومناقبه جَمَّةٌ (^٣).\nفائدة:\nما اشتهر أن قبره بقرب عَسْقلان (^٤) لا أصل لَهُ فاجتنبه، نعم، هناك\n_________\n(^١) سيأتي برقم (٤٢٠٣ - ٤٢٠٤) كتاب المغازي، باب: غزوة خيبر.\n(^٢) سيأتي برقم (٤٢٣٤) كتاب المغازي، باب: غزوة خيبر.\n(^٣) انظر: \"معرفة الصحابة\" ٤/ ١٨٤٦ (١٨٦٠)، \"الاستيعاب\" ٤/ ٢٣٢ - ٢٣٥ (٣٢٤١)، \"أسد الغابة\" ٣/ ٤٦١ (٣٣٢٨)، \"الإصابة\" ٤/ ٢٠٢ (١١٩٠).\n(^٤) قال ياقوت: بفتح أوله وسكون ثانيه ثم قاف وآخره نون، وهي مدينة بالشام من أعمال فلسطين على ساحل البحر بين غزة وبيت جبرين، ويقال لها: عروس الشام. انظر: \"معجم البلدان\" ٤/ ١٢٢ بتصرف.","vol":"2","page":463},{"text":"قبر خيْشَنة بن خَنْدَرَة (^١) الصحابي فاعلمه، وقد نبهت عَلَى ذَلِكَ في \"شرح العمدة\" (^٢).\nفائدة ثانية:\nأبو هريرة من الأفراد، ليس في الصحابة من اكتنى بهذِه الكنية سواه.\nوفي الرواة آخر اكتنى بهذِه الكنية، يروي عن مكحول، وعنه أبو المليح الرقي لا يعرف، وآخر اسمه محمد بن فراس الضبعِيُّ روى لَهُ الترمذي، ومات سنة خمس وأربعين ومائتين (^٣).\nوفي أصحابنا الشافعية: آخر اكتنى بهذِه الكنية واسمه: ثابت بن (سنبل) (^٤)، قَالَ (عبد القادر) (^٥) في حقه: شيخ فاضل مناظر، ذكرته عنه في \"الطبقات\" (^٦).\nوأما الراوي عنه فهو أبو صالح ذكوان السمان الزيات المدني، كان يجلب السمن والزيت إلى الكوفة، مولى جويرية بنت الأحمس الغطفاني، ووقع في شرح شيخنا أنه مولى جويرية بنت الحارث، امرأة من قيس.\nسمع جمعًا من الصحابة وخلقًا من التابعين، وعنه جمع من التابعين منهم: عطاء، وسمع الأعمش منه ألف حديث، وروى عنه أيضا بنوه:\n_________\n(^١) في (ف): خيشنة بن جندرة. وهو خطأ، واختلف في ضبط اسمه وإعجامه، انظر: \"معجم الصحابة\" للبغوي ١/ ٥٦٨، و\"معجم الصحابة\" لابن قانع ١/ ١٥١ (١٥٨)، و\"معرفة الصحابة\" ٢/ ٦٤٤ - ٦٤٥ (٥٤٢)، و\"أسد الغابة\" ١/ ٣٦٤.\n(^٢) انظر ترجمته في: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٢١٥.\n(^٣) \"الجرح والتعديل\" ٨/ ٦٠ (٢٧٢)، \"تهذيب الكمال\" ٢٦/ ٢٧٢ - ٢٧٤ (٥٥٤١).\n(^٤) في (ف): شبل، والمثبت كما في \"الذيل\".\n(^٥) كذا في (ف)، وفي \"الذيل\" عبد الغافر.\n(^٦) \"الذيل على العقد المذهب\" لابن الملقن ص (٤٤٤).","vol":"2","page":464},{"text":"عبد الله وسهيل وصالح، واتفقوا عَلَى توثيقه. مات بالمدينة سنة إحدى ومائة (^١).\nفائدة:\nأبو صالح في الرواة جماعة سلف بيانهم في الحديث الرابع من باب: بدء الوحي.\nفائدة:\nفي الصحيحين أيضًا ذكوان، أبو عمرو مولى عائشة أم المؤمنين (^٢)، وليس في الكتب الستة ذكوان غيرهما.\nوأما الراوي عن أبي صالح فهو أبو عبد الرحمن عبد الله بن دينار، أخو عمرو بن دينار ذكره النووي في \"شرحه\" القرشي العدوي المدني، مولى ابن عمر سمع مولاه وغيره، وعنه: ابنه عبد الرحمن وغيره، وهو ثقة باتفاق. مات سنة سبع وعشرين ومائة (^٣).\nفائدة:\nفي الرواة أيضًا عمرو بن دينار (البصري) (^٤) ليس بالقوي، وليس في الكتب الستة عمرو بن دينار غيرهما.\n_________\n(^١) انظر: \"الطبقات الكبرى\" ٦/ ٢٢٦، \"تاريخ الدارمي\" (٩٥٦)، \"التاريخ الكبير\" ٣/ ٢٦٠ - ٢٦١ (٨٩٥)، \"والأنساب\" ٦/ ٣٣٢، \"تهذيب الكمال\" ٨/ ٥١٣ - ٥١٧ (١٨١٤)، \"تهذيب التهذيب\" ١/ ٥٧٩، ٥٨٠.\n(^٢) انظر: \"طبقات ابن سعد\" ٥/ ٢٩٥، \"التاريخ الكبير\" ٣/ ٢٦١ (٨٩٦)، \"الجرح والتعديل\" ٣/ ٤٥١ (٢٠٤٠).\n(^٣) انظر: \"تاريخ الدارمي\" (٥٢٢)، \"التاريخ الكبير\" ٥/ ٨١ (٢٢١)، \"معرفة الثقات\" ٢/ ٢٧ (٨٧٥)، \"الثقات\" لابن شاهين (٦١٧)، \"تهذيب الكمال\" ١٤/ ٤٧١ - ٤٧٦ (٣٢٥١)، \"سير أعلام النبلاء\" ٥/ ٢٥٣ - ٢٥٥ (١١٧).\n(^٤) في (ف): الحمصي والصواب ما أثبتناه. =","vol":"2","page":465},{"text":"وأما الراوي عن عبد الله فهو أبو محمد، ويقال: أبو أيوب سليمان ابن بلال القرشي التيمي المدني مولى آل الصديق.\nسمع عبد الله بن دينار وجمعًا من التابعين وعنه الأعلام: كابن المبارك وغيره. قَالَ محمد بن سعد: كان بربريًّا جميلًا حسن الهيئة عاقلًا، وكان يفتي بالبلد، وولي خراج المدينة، ومات بها سنة اثنتين وسبعين ومائة، وقال البخاري عن هارون بن محمد: سنة سبع وسبعين ومائة (^١).\nفائدة:\nليس في الكتب الستة من اسمه سليمان بن بلال سوى هذا.\nوأما الراوي عن سليمان فهو أبو عامر عبد الملك بن عمرو بن قيس العَقَدي -بفتح العين والقاف- البصري، سمع مالكًا وغيره، وعنه: أحمد والناس، واتفق الناس عَلَى ثقته وجلالته، مات سنة خمس، وقيل: أربع ومائتين (^٢).\nوالعقد: قوم من قيس وهم بطن من الأزد كذا في \"التهذيب\" (^٣)\n_________\n= انظر: \"تاريخ الدارمي\" (٤٤٩)، \"التاريخ الكبير\" ٦/ ٣٢٩ (٢٥٤٥)، \"التاريخ الصغير\" ١/ ٣٠٣، \"المجروحين\" ٢/ ٧١، \"تهذيب الكمال\" ٢٢/ ١٣ - ١٦ (٤٣٦١)، \"سير أعلام النبلاء\" ٥/ ٣٠٧، ٣٠٨ (١٤٥).\n(^١) انظر: \"طبقات ابن سعد\" ٥/ ٤٢٠، \"التاريخ الكبير\" ٤/ ٤ (١٧٦٣)، \"الجرح والتعديل\" ٤/ ١٠٣ (٤٦٠)، \"تهذيب الكمال\" ١١/ ٣٧٢ (٢٤٦٩)، \"سير أعلام النبلاء\" ٧/ ٤٢٥ - ٤٢٧ (١٥٩)، \"شذرات الذهب\" ١/ ٢٨٠.\n(^٢) انظر: \"الطبقات الكبرى\" ٧/ ٢٩٩، \"التاريخ الكبير\" ٥/ ٤٢٥ (١٣٨٢)، \"الجرح والتعديل\" ٥/ ٣٥٩ (١٦٩٨)، \"تهذيب الكمال\" ١٨/ ٣٦٤ - ٣٦٩ (٣٥٤٥)، \"سير أعلام النبلاء\" ٩/ ٤٦٩ - ٤٧١ (١٧٣)، \"شذرات الذهب\" ٢/ ١٤.\n(^٣) \"تهذيب اللغة\" ٣/ ٢٥١٢ مادة (عقد).","vol":"2","page":466},{"text":"وتبعه النووي في \"شرحه\" وشيخنا أيضًا. ونقل شيخنا في \"تاريخه\" عن أهل النسب أن العقد بطن من بجيلة، وقيل: من قيس بالولاء.\nقَالَ أبو الشيخ الحافظ: إنما سموا عقدًا؛ لأنهم كانوا لئامًا. وقال الحاكم: العقد مولى الحارث بن عباد بن ضبيعة بن قيس بن ثعلبة، وقال صاحب \"العين\": العقد قبيلة من اليمن من بني عبد شمس بن سعد، وجمل عقدي: قوي.\nوأما الراوي عن أبي عامر فهو: أبو جعفر (خ ت) عبد الله بن محمد بن عبد الله بن جعفر بن اليمان بن أخنس بن خنيس الجعفي البخاري المسنَدي -بفتح النون-. سمي بذلك؛ لأنه كان يطلب المسندات ويرغب عن المرسل والمنقطعات.\nقَالَ صاحب \"الإرشاد\": كان يتحرى المسانيد من الأخبار (^١)، وقال الحاكم أبو عبد الله: عرف بذلك؛ لأنه أول من جمع مسند الصحابة عَلَى التراجم مما وراء النهر وهو ابن عم عبد الله بن سعيد بن جعفر بن اليمان.\nواليمان هذا: هو مولى أحد أجداد البخاري، ولاء إسلام كما سلف أول الكتاب، سمع وكيعًا وخلقًا، وعنه الذهلي وغيره من الحفاظ، مات سنة تسع وعشرين ومائتين، وانفرد البخاري [به] (^٢) عن أصحاب الكتب الستة، وروى الترمذي عن البخاري عنه (^٣).\n_________\n(^١) \"الإرشاد\" ٣/ ٩٥٩.\n(^٢) زيادة يقتضيها السياق.\n(^٣) \"التاريخ الكبير\" ٥/ ١٨٩ (٥٩٧)، \"الجرح والتعديل\" ٥/ ١٦٣ (٧٤٥)، \"تهذيب الكمال\" ١٦/ ٥٩ (٣٥٣٦)، \"سير أعلام النبلاء\" ١٠/ ٦٥٨، (٢٣٨)، \"شذرات الذهب\" ٢/ ٦٧.","vol":"2","page":467},{"text":"فائدة:\nهذا الإسناد كلهم مدنيون إلا العقدي فبصري، وإلا المسندي وكلهم على شرط الستة إلا المسندي كما بيناه، وفيه رواية تابعي عن تابعي وهو عبد الله بن دينار، عن أبي صالح.\nالوجه الثاني:\nهذِه الترجمة ساقها البخاري للدلالة عَلَى إطلاق اسم الإيمان عَلَى الأعمال كما أسلفناه في الحديث قبله. وأراد به الرد عَلَى قول المرجئة: إن الإيمان قول بلا عمل فلا تضر المعصية مع الإيمان، ومقابله قول الخوارج أنها تضر ويكفر بها، وغالت المعتزلة فقالت: يخلد بها فاعل الكبيرة ولا يوصف بأنه مؤمن ولا كافر لكن يوصف بأنه فاسق، والحق مذهب الأشعرية أنه مؤمن، وإن عذب فلا بد من دخول الجنة (^١).\nالوجه الثالث:\nهذا الحديث أخرجه البخاري عن عبد الله كما سلف، ورواه مسلم في الإيمان عن عبيد الله بن سعيد وعبد بن حميد، عن العقدي به، وقال فيه: \"بضع وسبعون\" (^٢)، ورواه أيضًا، عن زهير، عن جرير، عن سهيل بن عبد الله، عن ابن دينار عنه، وقال فيه: \"بضع وسبعون أو بضع وستون\" (^٣) عَلَى الشك.\n_________\n(^١) وهذا هو مذهب أهل السنة والجماعة لا مذهب الأشاعرة تحديدًا. وانظر: \"الحجة في بيان المحجة\" ١/ ٤٧٨ - ٤٨٠، \"شرح العقيدة الواسطية\" ٢/ ٦٤٤.\n(^٢) مسلم (٣٥/ ٥٧) كتاب الإيمان، باب: بيان عدد شعب الإيمان وأفضلها وأدناها.\n(^٣) مسلم (٣٥/ ٥٨) كتاب الإيمان، باب: بيان عدد شعب الإيمان وأفضلها وأدناها.","vol":"2","page":468},{"text":"الوجه الرابع: في بيان ألفاظه ومعانيه.\nالأول: البرُّ: اسم جامع للخير كله.\nقَالَ ابن سيده: إنه الصدق والطاعة (^١).\nوقال الهروي: هو الاتساع في الإحسان والزيادة منه، ومنه يقال: أبر فلان عَلَى فلان بكذا أي: زاد عليه، ومنه سميت البرية؛ لاتساعها (^٢).\nوقال السدي: في قوله تعالى: ﴿لَنْ تَنَالُوا الْبِرَّ﴾ [آل عمران: ٩٢] يعني: الجنة (^٣).\nوالبر أيضًا: الصلة، وهو اسم جامع للخير كله. وفي \"الجامع\" و\"الجمهرة\": إنه ضد العقوق (^٤)، وقال ابن السيد في \"مثلثه\": إنه الخير (^٥)، وكذا ذكره ابن عديس عنه، ونقل صاحب \"الواعي\" عنه أنه الإكرام.\nوفي \"الشريعة\" للآجري من حديث المسعودي عن القاسم عن أبي ذرٍّ: أن رجلًا سأله عن الإيمان، فقرأ عليه ﴿لَيْسَ الْبِرَّ﴾ الآية، فقال الرجل: ليس عن البر سألتُك، فقال أبو ذر: جاء رجل إلى النبي - ﷺ - فسأله كما سألتني، فقرأ عليه كما قرأتُ عليك، فأبى أن يرضى كما أبيتَ أن ترضى، فقال: \"ادن مني\" فدنا منه. فقال: \"المؤمن الذي يعمل حسنة فتسره، ويرجو ثوابها، وإن عمل سيئة تسوؤه، ويخاف عاقبتها\" (^٦).\n_________\n(^١) \"المحكم\" ١١/ ٢١٣.\n(^٢) \"تهذيب اللغة\" ١/ ٣١٠ مادة: برر.\n(^٣) رواه الطبري في \"تفسيره\" ٣/ ٣٤٥ (٧٣٨٦).\n(^٤) \"جمهرة اللغة\" ١/ ٦٧ مادة: [برر].\n(^٥) \"المثلث\" ١/ ٣٥٧ - ٣٥٨.\n(^٦) \"الشريعة\" ٢/ ٦١٧.","vol":"2","page":469},{"text":"الثاني: معنى قوله تعالى: ﴿لَنْ تَنَالُوا الْبِرَّ﴾ أي: ليس البر كله أن تصلوا ولا تعملوا غير ذلك ﴿وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللهِ﴾ [البقرة: ١٧٧] الآية. أي: بِرُّ من آمن (^١) كذا قدره سيبويه، وقال الزجاج: ولكن ذا البر فحذف المضاف كقوله ﴿هُمْ دَرَجَاتٌ عِنْدَ اللهِ﴾ [آل عمران: ١٦٣]، أي: ذوو درجات.\nوالأول فيه حذف المضاف كقوله تعالى: ﴿وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ﴾ [البقرة: ٩٣]، وما قدره سيبويه أولى؛ لأن المنفي هو البر، فيكون هو المستدرك من جنسه. وبقية تفسير الآية محل الخوض فيها كتب التفسير، فلا نطول به، وكذا الآية التي بعدها.\nالثالث: قوله: \"الإِيمَانُ بِضْعٌ وَسِتُّونَ شُعْبَةً\" كذا وقع هنا في بعض الأصول \"بضع\" وفي أكثرها \"بضعة\" بالهاء، وأكثر الروايات في غير هذا الموضع: \"بضع\" بلا هاء، وهو الجاري عَلَى اللغة المشهورة، ورواية الهاء صحيحة أيضًا عَلَى التأويل.\nالرابع: البضع والبضعة -بكسر الباء عَلَى اللغة المشهورة- وبها جاء القرآن العظيم، ويجوز فتحها في لغة قليلة (^٢) كما في قطعة اللحم (^٣)، وهو مستعمل فيما بين الثلاثة والعشرة.\nهذا هو الصحيح المشهور في معناه، وفيه أقوال أخر.\n_________\n(^١) انظر: \"إعراب القرآن\" للنحاس ١/ ٢٣٠.\n(^٢) البَضْع والبِضْعُ بالفتح والكسر، ولم ينص كثيرٌ على أنها بالفتح قليلة، لكن قال الجوهريُّ: وبعض العرب يفتحها.\n(^٣) يقال: بَضَعَ اللَّحْمَ يَبْضَعُهُ بَضْعًا وبَضَّعَهُ تَبْضِيعًا: قَطَّعَهُ، والبَضْعَةُ، بالفتح: القطعة منه، تقول: أعطيته بَضْعَةً من اللحم، إذا أعطيته قطعة مجتمعة منه.","vol":"2","page":470},{"text":"قَالَ ابن التياني في \"الموعَب\" (^١) عن الأصمعي: يقال: بضعة عشر في جمع المذكر، وبضع عشرة في جمع المؤنث، وقال قطرب: أنا الثقة عن النبي - ﷺ - أنه قَالَ: \" ﴿فِي بِضْعِ سِنِينَ﴾ [الروم: ٤] ما بين خمس إلى سبع\" وقالوا: ما بين الثلاث إلى الخمس.\nوقال الفراء: البضع: نيف ما بين الثلاثة إلى التسعة، كذلك رأيت العرب تفعل، ولا يقولون: بضع ومائة، ولا بضع وألف، ولا يذكر إلا مع عشر أو مع العشرين إلى التسعين.\nوقال الزجاج (^٢): معناه القطعة من العدد، ويجعل لما دون العشرة من الثلاث إلى التسع وهو الصحيح، وقال أبو عبيدة: هو ما بين الواحد إلى الأربعة (^٣)، وفي \"المحكم\": البضع ما بين الثلاث إلى العشر وبالهاء من الثلاثة إلى العشرة (^٤).\nوقال قوم في قوله تعالى: ﴿فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ﴾ [يوسف: ٤٢]، يدل على أن البضع سبع؛ لأن يوسف -﵇- لبث كذلك فيه، وفي \"الصحاح\": لا تقول: بضع وعشرون (^٥).\n_________\n(^١) قال محمد صديق حسن خان في \"البلغة\" ص (٥١٤ - ٥١٥: \"الموعَب\" بفتح العين على صيغة اسم المفعول للإمام ابن التياني أبي غالب، واسمه تمام، المتوفي سنة ٤٣٦ بالأندلس. كتاب عظيم الفائدة، أتى فيه بما في \"العين\" من صحيح اللغة مقتصرًا على الشواهد الصحيحة، طارحًا ما فيه من الشواهد المختلفة والأبنية المختلفة والكلمات المصحفة، ثم قال: و\"الموعب\" قليل الوجود؛ لأن الناس تركوا نقله مع كونه من أصح ما ألف في اللغة على حروف المعجم.\n(^٢) \"معاني القرآن وإعرابه\" ٣/ ١١٢.\n(^٣) \"مجاز القرآن\" ٢/ ١١٩.\n(^٤) \"المحكم\" ١/ ٢٥٩.\n(^٥) \"الصحاح\" ٣/ ١١٨٦ مادة (بضع).","vol":"2","page":471},{"text":"وقال المطرز في \"شرحه\": المختار أنه من أربعة إلى تسعة، والنيف من واحد إلى ثلاثة.\nوقال ابن السيد في \"مثلثه\": البضع بالفتح والكسر: ما بين واحد إلى خمسة في قول أبي عبيدة. وقال غيره: ما بين واحد إلى عشرة. وهو الصحيح (^١).\nالخامس: الشعبة -بضم الشين-: القطعة والفرقة، وهي واحد الشعب، وهي: أغصان الشجرة.\nقَالَ ابن سيده: الشعبة: الفرقة والطائفة من الشيء (^٢). وكذا قَالَ القاضي: إن أصلها الفرقة والقطعة، ومنه شعب الآباء، وشعوب القبائل، وشعبها الأربع، وواحد شعب القبائل: شعب -بفتح الشين وقيل بكسرها- وهم العظام، وكذا شَعب الإناء: صدعه -بالفتح أيضًا-، ومنه قوله في الحديث: فاتخذ مكان الشعب سلسلة (^٣) وقال الخليل: الشعب: الاجتماع والافتراق (^٤) أي: فهما ضدان. والمراد بالشعبة في الحديث: الخصلة. أي أن الإيمان ذو خصال متعددة.\nالسادس: قوله: \"الإِيمَانُ بِضْعٌ وَسِتُّونَ شُعْبَةً\". كذا وقع هنا من طريق أبي زيد المروزي، وثبت في \"صحيح مسلم\" وغيره من حديث سهيل عن عبد الله بن دينار: \"بضع وسبعون أو بضع وستون\" (^٥) كما سلف. ورواه\n_________\n(^١) \"المثلث\" ١/ ٣٥٥ - ٣٥٦.\n(^٢) \"المحكم\" ١/ ٢٣٥.\n(^٣) سيأتي برقم (٣١٠٩) كتاب: فرض الخمس، باب: ما ذكر في درع النبي - ﷺ -.\n(^٤) \"العين\" ١/ ٢٦٣.\n(^٥) رواه مسلم (٣٥/ ٥٨) كتاب الإيمان، باب: بيان عدد شعب الإيمان وأفضلها وأدناها وفضيلة الحياء كونه من الإيمان.","vol":"2","page":472},{"text":"أيضًا من حديث العقدي عن سليمان: \"بضع وسبعون شعبة\" (^١).\nوكذا وقع في البخاري من طريق أبي ذر الهروي، ورواه أبو داود (^٢) والترمذي (^٣) وغيرهما من رواية سهيل: \"بضع وسبعون\" بلا شك.\nورجحها القاضي عياض (^٤) وقال: إنها الصواب، وكذا رجحها الحليمي وجماعات منهم النووي (^٥)؛ لأنها زيادة من ثقة فقبلت وقدمت. وليس في رواية الأقل ما يمنعها، وقال ابن الصلاح: الأشبه ترجيح الأقل؛ لأنه المتيقن والشك من سهيل، كما قاله البيهقي (^٦)، وقد روي عن سهيل عن جرير: \"وسبعون\" من غير شك، وكذا رواية سليمان بن بلال في مسلم وفي البخاري: \"بضع وستون\" (^٧).\nالسابع: قد بين - ﷺ - أعلى هذِه الشعب وأدناها كما ثبت في الصحيح من قوله - ﷺ -: \"أعلاها لا إله إلا الله\" (^٨)، وفي لفظ أنه \"أفضلها\" (^٩) وفي\n_________\n(^١) رواه مسلم (٣٥/ ٥٧) كتاب الإيمان، باب: بيان عدد شعب الإيمان وأفضلها ..\n(^٢) أبو داود (٤٦٧٦)، وصححه الألباني في \"صحيح الترغيب\" (٢٦٢٧).\n(^٣) الترمذي (٢٦١٤)، وقال: حسن صحيح، وصححه الألباني في \"صحيح سنن الترمذي\" (٢١٠٨).\n(^٤) \"إكمال المعلم\" ١/ ٢٧٢.\n(^٥) \"شرح مسلم\" ٢/ ٥٠٣.\n(^٦) \"شعب الإيمان\" ١/ ٣٤.\n(^٧) قال ابن الصلاح في \"صيانة صحيح مسلم\" ص ١٩٦: والأشبه بالإتقان والاحتياط ترجيح رواية الأقل. أهـ. وإلى ذلك ذهب الحافظ ابن حجر في \"الفتح\" ١/ ٥٢ قائلًا: وترجيح رواية بضع وسبعون لكونها زيادة ثقة كما ذكرهُ الحليمي ثم عياض، لا يستقيم، إذ الذي زادها لم يستمر على الجزم بها، لا سيما مع اتحاد المخرج. وبهذا يتبين شفوف نظر البخاري اهـ.\n(^٨) رواه ابن حبان (١٩١).\n(^٩) مسلم (٣٥) كتاب: الإيمان، باب: بيان عدد شعب الإيمان وأفضلها وأدناها ..","vol":"2","page":473},{"text":"آخر أنها \"أرفعها\" (^١) وآخر \"أقصاها\"، وآخر \"أعظمها\" (^٢). \"وأدناها إماطة الأذى عن الطريق\". ولفظ اللالكائي (^٣): \"العظم\" (^٤) بدل \"الأذى\" ورواه محمد بن عجلان عن ابن دينار عن أبي صالح: \"الإيمان ستون بابًا أو سبعون أو بضع\" (^٥) واحد من العددين.\nورواه قتيبة، عن بكر بن مضر، عن عمارة بن غزية، عن أبي صالح: \"الإيمان أربع وستون بابًا\" (^٦).\nوروى المغيرة بن عبد الرحمن بن عبيد قَالَ: حَدَّثَنِي أبي، عن جدي -وكانت لَهُ صحبة- أنه - ﷺ - قَالَ: \"الإيمان ثلاثمائة وثلاثون شريعة، من وافي الله بشريعة منها دخل الجنة\" (^٧).\n_________\n(^١) رواه الترمذي (٢٦١٤) وابن ماجه (٥٧)، وأحمد ٢/ ٣٧٩، ٢/ ٤٤٥، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٤٢٥ (٤٢٤)، ١/ ٤٢٦ - ٤٢٧ (٤٢٧)، وابن حبان (١٨١)، والطبراني في \"الأوسط\" ٥/ ٧٥ (٤٧١٢)، والبيهقي في\"الشعب\" ١/ ٣٣ (٢). قال الترمذي: حسن صحيح، وصححه الألباني في \"صحيح سنن الترمذي\" (٢١٠٨).\n(^٢) ورد في هامش (ف): ذكره ابن شاهين في \"خصال الإيمان\".\nوالحديث رواه ابن أبي شيبة في \"المصنف\" ٥/ ٢١٣، (٢٥٣٣٠) والمروزي في \"تعظيم قدر الصلاة\" ١/ ٤٢٩ (٤٢٩)، وابن عبد البر في \"التمهيد\" ٩/ ٢٣٤ - ٢٣٥.\n(^٣) ورد في هامش (ف) حاشية: ذكره اللالكائي.\n(^٤) \"شرح أصول اعتقاد أهل السنة\" ٥/ ٩٧٨ (١٦٢٩).\n(^٥) رواه ابن ماجه (٥٧)، وابن أبي شيبة ٥/ ٣٠٦، (٢٦٣٣٤)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٤٢٦ (٤٢٥)، وابن عبد البر في \"التمهيد\" ٩/ ٢٣٥ - ٢٣٦، والشجري في \"الأمالي\" ١/ ١٨، وصححه الألبانى \"صحيح سنن ابن ماجه\" (٤٨).\n(^٦) رواه الترمذي (٢٦١٤)، والطبراني في \"الأوسط\" ٥/ ٧٥ (٤٧١٢)، وقال الألباني: شاذ بهذا اللفظ.\n(^٧) رواه الطبراني في \"الأوسط\" ٧/ ٢١٥ (٧٣١٠)، والبيهقي في \"الشعب\" ٦/ ٣٦٦ (٨٥٤٩) وقال الهيثمي في \"المجمع\" ١/ ٣٦: رواه الطبراني في \"الكبير\" وفي =","vol":"2","page":474},{"text":"وروى ابن شاهين من حديث الإفريقي، عن عبد الله بن راشد مولى عثمان بن عفان عن أبي سعيد مرفوعًا: \"إن بين يدي الرحمن -﷿- لوحًا فيه ثلاثمائة وتسع عشرة شريعة يقول -﷿-: لا يجيئني عبد من عبادي لا يشرك بي شيئا فيه واحد منهن إلا أدخلته الجنة (^١) \".\nومن حديث عبد الواحد بن زيد، عن عبد الله بن راشد، عن مولاه عثمان مرفوعًا: \"إن لله تعالى مائة خلق من أتى بخلق منها دخل الجنة\" (^٢).\nقَالَ لنا أحمد: سُئِلَ إسحاق: ماذا في الأخلاق؟ قَالَ: يكون في الإنسان حياء، يكون فيه رحمة، يكون فيه سخاء، يكون فيه تسامح، هذا من أخلاق الله تعالى.\nوروى أبو الحسن عبد الرحمن بن عمر بن يزيد (^٣) من حديث ابن مهدي، عن إسرائيل، عن أبى إسحاق، عن صلة، عن حذيفة: الإسلام ثمانية أسهم: الإسلام سهم، الصلاة سهم، والزكاة سهم،\n_________\n= إسناده عيسى بن سنان القسملي وثقه ابن حبان وابن خراش، وضعفه الجمهور، وعبد الله بن عبيد لم أر من ذكره.\n(^١) رواه أبو يعلى ٢/ ٤٨٤ (١٣١٤)، والبيهقي في \"شعب الإيمان\" ٦/ ٣٦٧ (٨٥٥١) بلفظ: \"خمس عشرة شريعة\"، وقال الهيثمي في \"المجمع\" ١/ ٣٦: في إسناده عبد الله بن راشد وهو ضعيف.\n(^٢) رواه الطيالسي في \"مسنده\" ١/ ٨٢ (٨٤)، وابن أبي الدنيا في \"مكارم الأخلاق\" ص ٦ (٢٧) والبزار في مسنده ٢/ ٩١ - ٩٢ (٤٤٦) بلفظ: \"لله مائة وسبع عشرة شريعة من وافاه\" والبيهقي في \"الشعب\" ٦/ ٣٦٦ (٨٥٥٠).\nقال البزار: هذا الحديث لا نعلمه يروى عن النبي - ﷺ - إلا من هذا الوجه، وعبد الواحد بن زيد ليس بالقوي، وعبد الله بن راشد لا نعلم حدث عنه إلا عبد الواحد.\nوقال الهيثمي في \"المجمع\" ١/ ٣٦: في إسناده عبد الله بن راشد وهو ضعيف.\n(^٣) المعروف برُسْته.","vol":"2","page":475},{"text":"وصوم رمضان سهم، والحج سهم، والجهاد سهم، والأمر بالمعروف سهم، والنهي عن المنكر سهم، وقد خاب من لا سهم له (^١).\nالثامن: بين - ﷺ - في الحديث الذي سقناه أن أَعْلَى الشعب التوحيد المتعين عَلَى كل مكلَّفٍ، والذي لا يصح غيره من الشعب إلا بعد صحته، وأن أدناها ما يتوقع منه ضرر المسلمين، وبقي بينهما تمام العدد، فيجب علينا الإيمان به، وإن لم نعرف أعيان جميع أفراده، كما نؤمن بالأنبياء والملائكة صلوات الله وسلامه عليهم، وإن لم نعرف أعيانهم وأسماءهم.\nوقد صنف العلماء في تعيين هذِه الشعب كتبًا كبيرة، من أغزرها فوائد، وأعظمها محلًّا: كتاب \"المنهاج\" لأبي عبد الله الحليمي (^٢)، ثمَّ كتاب البيهقي (^٣).\n_________\n(^١) رواه ابن أبي شيبة ٤/ ٢٣٧ (١٩٥٥٤) عن وكيع، عن سفيان، عن أبي إسحاق به، موقوفًا، والبزار في \"مسنده\" ٧/ ٣٣٠ (٢٩٢٧) من طريق يزيد بن عطاء قال: أخبرنا أبو إسحاق به مرفوعًا، ومن طريق شعبة، عن أبي إسحاق به موقوفًا، وقال: هذا الحديث لا نعلم أسنده إلا يزيد بن عطاء عن أبي إسحاق، والبيهقي في \"الشعب\" ٦/ ٩٤ (٧٥٨٩) من طريق شعبة عن أبي إسحاق به، وقال: هذا موقوف، وأورد الهيثمي في \"المجمع\" ١/ ٣٨ وقال: فيه يزيد بن عطاء، وثقه أحمد وغيره، وضعفه جماعة، وبقية رجاله ثقات.\n(^٢) الحليمي: هو القاضي العلامة، رئيس المحدِّثين والمتكلمين بما رواء النهر، أبو عبد الله الحسين بن الحسن بن حليم البخاري الشافعي، ولد سنة (٣٣٨ هـ)، ومات سنة (٤٠٣ هـ). من تصانيفه: \"المنهاج في أصول الديانة\". انظر: \"المنتظم\" ٧/ ٢٦٤ (٤١٦)، \"اللباب\" ٣/ ٣٨٢ - ٣٨٣، \"وفيات الأعيان\" ٢/ ١٣٧ - ١٣٨ (١٨٦)، \"سير أعلام النبلاء\" ١٧/ ٢٣١ - ٢٣٤، \"الأعلام\" ٢/ ٢٣٥.\n(^٣) البيهقي: هو أبو بكر أحمد بن الحسين بن علي الإمام الحافظ، العلامة، شيخ خراسان، من أكابر فقهاء الشافعية في عصره، ولد في ٣٨٤ هـ نشأ في بيهق، ورحل =","vol":"2","page":476},{"text":"وصنف عبد الجليل القصري (^١) فيه أيضًا، وإسحاق بن إبراهيم القرطبي (^٢) في \"النصائح\".\nوقال أبو حاتم ابن حبان (^٣) -بكسر الحاء المهملة- في كتاب \"وصف الإيمان وشعبه\": تتبعت معنى هذا الحديث مدة، وعددت الطاعات، فإذا هي تزيد عَلَى هذا العدد شيئًا كثيرًا، فرجعت إلى السنن، فعددت كل طاعة عدها الشارع من الإيمان، فإذا هي تنقص\n_________\n= إلى بغداد، ثم الكوفة، ومكة، وغيرها. صنَّف زُهاء ألف جزء لم يُسبق إليها، منها: \"شعب الإيمان\" و\"السنن الكبرى\"، و\"السنن الصغرى\"، و\"دلائل النبوة\"، وغيرها. توفي سنة ٤٥٨ هـ.\nانظر ترجمته في: \"الأنساب\" ٢/ ٣٨١ - ٣٨٣، \"وفيات الأعيان\" ١/ ٧٥، ٧٦ (٢٨)، \"سير أعلام النبلاء\" ١٨/ ١٦٣ - ١٧٠ (٨٦٠)، \"البداية والنهاية\" ١٢/ ٥٥٦، \"معجم المؤلفين\" ١/ ١٢٩ (٩٦٧)، \"الأعلام\" ١/ ١١٦.\n(^١) هو العلامة الزاهد أبو محمد عبد الجليل بن عموسى الأنصاري الأندلسي القصري، له \"تفسير القرآن\"، و\"شعب الإيمان\". واختلف في سنة وفاته فقال الذهبي مرة سنة ٦٠٨ هـ، ومرة سنة ٦٠١ هـ انظر: \"سير أعلام النبلاء\" ٢١/ ٤٢٠ (٢١٥)، \"معجم المؤلفين\" ٢/ ٥٠.\n(^٢) هو الإمام الزاهد العابد أحد أعلام قرطبة، وكان فقيهًا مهيبًا حافظًا للمسائل صاحب الديوان الشريف المسمى \"النصائح\". توفي سنة ٣٥٢ هـ، وقيل: سنة ٣٥٤ هـ. انظر: \"سير أعلام النبلاء\" ١٦/ ١٠٧ - ١٠٨، \"كشف الظنون\" ٢/ ١٤٦٧، \"شجرة النور الزكية\" ص ٩٠ (١٩٩).\n(^٣) هو الإمام الحافظ الفاضل المتقن المحقق الحافظ العلامة محمد بن حبَّان بن أحمد بن حبَّان أبو حاتم التميمي البُستي السجستاني، ونسبته التميمي نسبة إلى تميم جد القبيلة المشهورة، الذي يرتفع نسبهُ إلى عدنان، فهو عربي الأرومة، إلا أنه أفغاني المولد. توفي سنة ٣٥٤ هـ.\nانظر ترجمته في: \"الأنساب\" ٢/ ٢٠٩، \"معجم البلدان\" ١/ ٤١٥ - ٤١٩، \"الكامل في التاريخ\" ٨/ ٥٦٦، \"اللباب\" ١/ ١٥١، \"سير أعلام النبلاء\" ١٦/ ٩٢ - ١٠٤ (٧٠)، \"الوافي بالوفيات\" ٢/ ٣١٧، ٣١٨ (٧٦٨) \"شذرات الذهب\" ٣/ ١٦.","vol":"2","page":477},{"text":"عن البضع والسبعين، فرجعت إلى كتاب الله تعالى، وقرأته بالتدبر، وعددت كل طاعة عدها الله تعالى من الإيمان، فإذا هي تنقص عن البضع والسبعين، فضممتُ إلى الكتابِ السنةَ وأسقطت المُعَاد، فإذا كل شيء عده الله ورسوله من الإيمان بضع وسبعون لا يزيد عليها ولا ينقص، فعلمت أن مراد النبي - ﷺ - أن هذا العدد في الكتاب والسنة.\nالتاسع: الحديث ناصٌّ على إطلاق اسم الإيمان الشرعي عَلَى الأعمال وقد سلف بيان هذا.\nالعاشر: قوله - ﷺ -: \"وَالْحَيَاءُ شُعْبَةٌ مِنَ الإيمَانِ\"، وفي رواية أخرى في \"الصحيح\": \"الحياء من الإيمان\" (^١)، وفي أخرى: \"الحياء لا يأتى إلا بخير\" (^٢)، وفي أخرى: \"الحياء خير كله\" (^٣). فالحياء: ممدود هو الاستحياء (^٤).\nقَالَ الواحدي (^٥) عن أهل اللغة: الاستحياء من الحياء، واستحيا\n_________\n(^١) ستأتي برقم (٢٤) كتاب الإيمان، باب: الحياء من الإيمان.\n(^٢) ستأتي برقم (٦١١٧) كتاب الأدب، باب: الحياء.\n(^٣) رواه مسلم (٣٧) كتاب الإيمان، باب: بيان عدد شعب الإيمان.\n(^٤) قاله الجوهريُّ في \"الصحاح\" ٦/ ٢٣٢٤.\n(^٥) هو الإمام العلامة أبو الحسن علي بن أحمد بن محمد بن على الواحدي النسابوري، ولد بنيسابور، سمع التفسير من أحمد بن محمد بن إبراهيم الثعلبي، وسمع النحو من أبي الحسن الضرير، وأخذ اللغة عن أبي الفضل أحمد بن محمد بن يوسف العروضي، ومن تلاميذه أحمد بن عمر الأرغياني، وعبد الجبار بن محمد الخواري، وطائفة أخرى. له من المصنفات: في التفسير ثلاثة كتب: \"الوجيز\"، \"الوسيط\"، \"البسيط\" و\"أسباب النزول\"، وله كتاب \"الدعوات\"، \"المحصول\"، \"المغازي\" وغيرها الكثير، توفي بنيسابور سنة ٤٦٨ هـ.\nانظر: \"الكامل في التاريخ\" ١٠/ ١٠١، \"وفيات الأعيان\" ٣/ ٣٠٣ - ٣٠٤ (٤٣٨) و\"سير أعلام النبلاء\" ١٨/ ٣٣٩ - ٣٤٢ (١٦٠)، \"مرآة الجنان\" ٢/ ٩٦ - ٩٧، =","vol":"2","page":478},{"text":"الرجل من قوة الحياء لشدة علمه بمواقع العيب. قَالَ: فالحياء من قوة الجبن ولطفه.\nوقال الجنيد: حيي حياء رؤية الآلاء أي: النعم ورؤية التقصير، فيتولد بينهما حالة تسمى الحياء (^١). وإنما جعل الحياء من الإيمان وإن كان غريزة؛ لأنه قد يكون تخلقًا واكتسابًا كسائر أعمال البر، وقد يكون غريزة، ولكن استعماله على قوة قانون الشرع يحتاج إلى اكتساب ونية وعلم، فهو من الإيمان لهذا؛ ولكونه باعثًا عَلَى أفعال الخير، ومانعًا من المعاصي، ورب حياء يمنع من الخير، ويجبن عن قول الحق وليس بحياء حقيقة، بل هو عجز وخور، وتسميته حياء من إطلاق بعض أهل العرف، أطلقوه مجازًا؛ لشبهه الحقيقي، وإنما حقيقته خلق يبعث عَلَى اجتناب القبيح، ويمنع من التقصير في حق ذي الحق ونحوه.\nفائدة: الحياء أيضًا بالمد والقصر: الفرج من إناث الخف والظلف والسباع، وخصَّ ابن الأعرابي الشاة والبقرة والظبية، وبالقصر: الخصب والمطر، وحكي المد فيها أيضًا (^٢).\n_________\n= \"شذرات الذهب\" ٣/ ٣٣٠.\n(^١) أورده ابن القيم في \"مدارج السالكين\" ٢/ ٢٥٩.\n(^٢) قال الجوهري: والحياء أيضًا: رحم الناقة، وقال الليث: حَيَا الناقة يُقْصَرُ ويُمَدُّ لغتان. وقال الأزهري: حياء الناقة والشاة وغيرهما ممدود إلا أن يقصره شاعر ضرورة، وما جاء عن العرب إلا ممدودًا، وإنما سُمِّي حياءً باسم الحياء من الاستحياء، لأنه يُستر من الآدمي ويكنى عنه من الحيوان ويُستفحش التصريح بذكره واسمه الموضوع له، وُيستحى من ذلك ويُكنى عنه. وقال الليث: يجوز قَصْرُ الحياء ومدُّه. قيل: وهو غلط لا يجوز قصره لغير الشاعر؛ لأن أصله الحياء من الاستحياء، انظر: \"الصحاح\" ٦/ ٢٣٢٤، \"تهذيب اللغة\" ١/ ٩٥٦.","vol":"2","page":479},{"text":"<span data-type='title' id=toc-207>٤ - باب المُسْلِمُ مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ</span>\n١٠ - حَدَّثَنَا آدَمُ بْنُ أَبِى إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ اللهِ بْنِ أَبِى السَّفَرِ وَإِسْمَاعِيلَ، عَنِ الشَّعْبِىِّ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ -، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللهُ عَنْهُ\". قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ أَبُو مُعَاوِيَةَ: حَدَّثَنَا دَاوُدُ -هو ابن أبي هند- عَنْ عَامِرٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ -وهو ابن عمرو- عَنِ النَّبِىِّ - ﷺ -. وَقَالَ عَبْدُ الأَعْلَى، عَنْ دَاوُدَ عَنْ عَامِرٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِىِّ - ﷺ -. [٦٤٨٤ - مسلم ٤٠ - فتح ١/ ٥٣].\nحَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، نا شُعْبَةُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي السَّفَرِ وَإِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْمُسْلِمُ مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللهُ عَنْهُ\". قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ أَبُو مُعَاوِيَةَ: حَدَّثَنَا دَاوُدُ -هو ابن أبي هند- عَنْ عَامِرٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ -وهو ابن عمرو- عَنِ النَّبِيِّ - ﷺ -. وَقَالَ عَبْدُ الأَعْلَى، عَنْ دَاوُدَ عَنْ عَامِرٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ -.\nالكلام عليه من وجوه بعد أن تعرف أنه يجوز في قوله: (باب: المسلم) التنوين والإضافة. وكذا نظائر هذا الباب مما هو كلام مستقل، وتكون الإضافة إلى الجملة.\nأحدها: التعريف برواته غير من سلف.\nأما عبد الله (ع) بن عمرو فهو: أبو محمد، وقيل: أبو عبد الرحمن، وقيل: أبو نُصير -بضم النون- عبد الله بن عمرو بن العاص بن وائل بن هاشم بن سُعَيد -بضم السين وفتح العين- بن سهم بن عمرو بن هُصيص -بضم الهاء وبصادين مهملتين- بن كعب بن لؤي بن غالب القرشي","vol":"2","page":480},{"text":"السهمي الزاهد العابد الصحابي ابن الصحابي.\nأُمُّه: ريطة بنت منبه بن الحجاج، أسلم قبل أبيه وكان بينه وبين أبيه في السن اثنتا عشرة سنة، وقيل: إحدى عشرة، وكان غزير العلم، مجتهدًا في العبادة، وكان أكثر حديثًا من أبي هريرة؛ لأنه كان يكتب وأبو هريرة لا يكتب، كما سيأتي حيث ذكره البخاري (^١)، ومع ذَلِكَ فالذي روي له قليل بالنسبة إلى ما رواه أبو هريرة، روي له سبعمائة حديث، اتفقا منها عَلَى سبعة عشر، وانفرد البخاري بثمانية، ومسلم بعشرين.\nمات بمكة أو بالطائف أو بمصر في ذي الحجة بعد الستين، سنة خمس أو ثلاث أو سبع. وقيل: سنة ثلاث وسبعين عن ثنتين وسبعين سنه (^٢).\nفائدة:\nفي الصحابة عبد الله بن عمرو جماعات أخر عدتهم ثمانية عشر نفسًا (^٣).\n_________\n(^١) سيأتي برقم (١١٣) كتاب العلم، باب: كتابة العلم.\n(^٢) انظر: \"معرفة الصحابة\" ٣/ ١٧٢٠ - ١٧٢٥ (١٦٩٩)، \"الاستيعاب\" ٣/ ٨٦ - ٨٨ (١٦٣٦)، \"أسد الغابة\" ٣/ ٣٤٩ - ٣٥١ (٣٠٩٠)، \"الإصابة\" ٢/ ٣٥١ - ٣٥٢ (٤٨٤٧).\n(^٣) هكذا عدهم ابن الأثير في كتابه \"أسد الغابة في معرفة الصحابة\" وهم: عبد الله بن عمرو الأحوص، عبد الله بن عمرو بن بحيرة، عبد الله بن عمرو الجمحي، وعبد الله بن عمرو بن حرام، وعبد الله بن عمرو بن حزم، وعبد الله بن عمرو بن الحضرمي، وعبد الله بن عمرو بن طلحة، وعبد الله بن عمرو بن الألهاني، وعبد الله بن عمرو بن الطفيل، وعبد الله بن عمرو بن العاص، وعبد الله بن عمرو ابن عوف، وعبد الله بن عمرو بن قيس، وعبد الله بن عمرو بن الوعيد، وعبد الله بن =","vol":"2","page":481},{"text":"وأما الشعبي هو الإمام العلامة التابعي الجليل الثقة أبو عمرو عامر (ع) بن شراحيل، وقيل: ابن عبد الله بن شراحيل الكوفي.\nوالشعبي -بفتح الشين- نسبة إلى شعب: بطن من همذان، أُمُّه من سبي جلولاء (^١). ولد لست سنين مضت من خلافة عمر. روى عن خلق من الصحابة منهم: عمر وسعد وسعيد، وروينا عنه أنه قَالَ: أدركت خمسمائة صحابي (^٢).\nقال أحمد بن عبد الله (^٣): ومرسله صحيح (^٤). روى عنه قتادة، وخلق من التابعين، ومناقبه جَمَّةٌ وَلِي قضاء الكوفة. مات بعد المائة، إما سنة أربع، أو ثلاث، أو خمس، أو ست، ابن نَيِّفٍ وثمانين سنة (^٥).\nفائدة:\nإِذَا أطلق الشعبي فالمراد به هذا الإمام، وإن كان جماعة بما وراء النهر يطلق عليهم ذَلِكَ لكنهم متأخرون جدًّا، وقد أسلفنا أن هذِه النسبة إلى شعب بطن من همذان، وكذا قَالَ ابن قتيبة: الشعبي يقال: هو من\n_________\n= عمرو أبو هريرة، وعبد الله بن عمرو بن هلال، وعبد الله بن عمرو بن وهب، وعبد الله بن عمرو بن وقدان، وعبد الله بن عمرو بن اليشكري. انظر: \"أسد الغابة\" ٣/ ٣٤٥ - ٣٥٥.\n(^١) جَلولاء: بالمد، ناحية من نواحي السواد في طريق خراسان. انظر: \"معجم البلدان\" ٢/ ١٥٦. بتصرف.\n(^٢) \"تهذيب الكمال\" ١٤/ ٣٤.\n(^٣) هو العجلي صاحب \"معرفة الثقات\".\n(^٤) \"معرفة الثقات\" ٢/ ١٢.\n(^٥) انظر: \"طبقات ابن سعد\" ٦/ ٢٤٦ - ٢٥٦، \"التاريخ الكبير\" ٦/ ٤٥٠ (٢٩٦١)، \"المعارف\" لابن قتيبة ص ٤٤٩ - ٤٥١، \"تهذيب الكمال\" ١٤/ ٢٨ (٣٠٤٢)، \"سير أعلام النبلاء\" ٤/ ٢٩٤ - ٣١٩.","vol":"2","page":482},{"text":"حمير، وعداده في همدان، ونسب إلى جبل باليمن نزله حسان بن عمرو الحميري هو وولده، ودفن به.\nوقال الهمداني: الشعب الأصغر: بطن، منهم عامر بن شراحيل.\nقَالَ: والشعب الأصغر بن شراحيل بن حسان بن الشعب الأكبر بن عمرو بن شعبان.\nوقال الجوهري: شعب: جبل باليمن وهو عَلَى شعبين نزله حسان بن عمرو الحميري وولده فنسبوا إليه، وإن من نزل من أولاده بالكوفة يقال لهم: شعبيون منهم: عامر الشعبي، ومن كان منهم بالشام قيل لهم: شعبانيون، ومن كان منهم باليمن يقال: لهم آل ذي شعبين، ومن كان منهم بمصر والمغرب يقال لهم: الأشعوب (^١).\nوأما إسماعيل (ع) فهو: ابن أبي خالد هرمز، وقيل: سعد، وقيل: كثير البجلي الأحمسي. مولاهم الكوفي، سمع خلقًا من الصحابة، منهم أنس بن مالك، وجماعة من التابعين، وعنه الثوري وغيره من الأعلام. وكان عالمًا متقنًا صالحًا ثقة، وكان يسمى: الميزان، وكان طحانًا.\nقَالَ ابن المديني: له نحو ثلاثمائة حديث، مات سنة خمس وأربعين ومائة (^٢).\nوأما عبد الله (ع) بن أبي السَّفَر -بفتح السين والفاء-، وحكي إسكانها، واسم أبي السفر: سعيد بن يُحمَد -بضم الياء وفتح الميم-\n_________\n(^١) \"الصحاح\" ١/ ١٥٦، مادة: (شعب).\n(^٢) انظر: \"الطبقات الكبرى\" ٦/ ٢٤٠، \"طبقات خليفة\" ص ١٦٧، \"التاريخ الكبير\" ١/ ٣٥١، ٣٥٢ (١١٠٨)، \"التاريخ الصغير\" ٢/ ٨٥، \"الكامل في التاريخ\" ٥/ ٥٧٢، \"تهذيب الكمال\" ٣/ ٦٩ (٤٣٩)، \"سير أعلام النبلاء\" ٦/ ١٧٦ - ١٧٨ (٨٣). \"شذرات الذهب\" ١/ ٢١٦.","vol":"2","page":483},{"text":"كذا ضبطه النووي في \"شرحه\" (^١)، وغيره ضبطه بخطه بكسرها، ويقال: أحمد الثوري الهمداني الكوفي.\nروى عنه شعبة وغيره، مات في خلافة مروان بن محمد. قَالَ أحمد ويحيى بن معين: ثقة، روى لَهُ الجماعة إلا الترمذي (^٢).\nفائدة:\nالسفر كله بإسكان الفاء في الاسم وبتحريكها في الكنية، ومنهم من سكن الفاء في عبد الله السالف كما سلف.\nوأما شعبة (ع) فهو العلامة الحافظ أمير المؤمنين، أبو بسطام، شعبة بن الحجاج بن الورد العتكي الأزدي مولاهم الواسطي البصري مولى عبدة بن الأغر، وعبدة مولى يزيد بن المهلب من تابعي التابعين، رأى الحسن وابن سيرين، سمع أنس بن سيرين وغيره من التابعين.\nقَالَ الشافعي: لولا شعبة ما عرف الحديث بالعراق. وقال أحمد: كان أمةً وحده في هذا الشأن.\nوقال أبو بحر البكراوي (^٣): ما رأيت أعبد لله تعالى منه، عَبدَ حتَّى جف لحمه عَلَى عظمه.\n_________\n(^١) قال النووي في \"شرحه\" على مسلم ١١/ ٦٠: بفتح الفاء على المشهور وقيل بإسكانها.\n(^٢) انظر: \"الطبقات الكبرى\" ٦/ ٣٣٨، \"طبقات خليفة\" ص ١٦٢، \"التاريخ الكبير\" ٥/ ١٠٥ (٣٠٦)، \"الجرح والتعديل\" ٥/ ٧١، ٧٢ (٣٣٧)، \"الثقات\" ٧/ ٢٥، \"تهذيب الكمال\" ١٥/ ٤١، ٤٢ (٣٣٠٨).\n(^٣) هو عبد الرحمن بن عثمان بن أمية بن عبد الرحمن بن أبي بكرة الثقفي، أبو بحر البكراوي البصري.\nانظر ترجمته في \"تهذيب الكمال\" ١٧/ ٢٧١.","vol":"2","page":484},{"text":"مات بالبصرة أول سنة ستين ومائة عن سبع وسبعين سنة، وهو أكبر من الثوري بعشر سنين، والثوري أكبر من ابن عيينة بذلك (^١).\nفائدة:\nليس في الكتب الستة شعبة بن الحجاج غيره. وفي النسائي: شعبة بن دينار الكوفي (^٢): صدوق، وفي [أبي] (^٣) داود: شعبة بن دينار عن مولاه ابن عباس ليس بالقوى (^٤).\nوفي الضعفاء: شعبة بن عمرو يروي عن أنس، قَالَ البخاري: أحاديثه مناكير (^٥).\nوفي الصحابة: شعبة بن التوأم (^٦) وهو من الأفراد والظاهر أنه تابعي.\nوأما آدم (خ ت س ق) بن أبي إياس فهو أبو الحسن آدم بن عبد الرحمن، وقيل: ناهية بن محمد. أصله من خراسان، نشأ ببغداد، وكتب عن شيوخها، ثمَّ رحل إلى الكوفة وغيرها من الأمصار، واستوطن عسقلان.\n_________\n(^١) انظر: \"طبقات ابن سعد\" ٧/ ٢٨٠، \"التاريخ الكبير\" ٤/ ٢٤٤ - ٢٤٥ (٦٧٨)، \"تهذيب الكمال\" ١٢/ ٤٧٩ (٢٧٣٩)، \"سير أعلام النبلاء\" ٧/ ٢٠٢ - ٢٢٨ (٨٠)، \"شذرات الذهب\" ١/ ٢٤٧.\n(^٢) انظر: \"التاريخ الكبير\" ٤/ ٢٤٤ (٢٦٧٦)، \"الجرح والتعديل\" ٤/ ٣٦٨ (١٦٠٦)، \"تهذيب الكمال\" ١٢/ ٤٦٥ (٢٧٤٠)، \"التقريب\" (٢٧٩٢) وقال: لا بأس به.\n(^٣) زيادة يقتضيها السياق.\n(^٤) انظر: \"التاريخ الكبير\" ٤/ ٢٤٤ (٢٦٧٣)، \"الثقات\" لابن حبان ٤/ ٣٦٢ وقال: في أحاديثه مناكير كثيرة، روى عنه الخليل بن مرة، البلية في أخباره من الخليل بن مرة، وقد ذكرنا الخليل في كتاب \"الضعفاء\" بأسبابه وما يجب الوقوف على أنبائه.\n(^٥) انظر: \"التاريخ الكبير\" ٢/ ٣٩ (١٦١٣)، \"الجرح والتعديل\" ٢/ ٢٦٨ (٩٧٠)، \"تهذيب الكمال\" ٢/ ٣٠١ (٢٩٤).\n(^٦) انظر: \"التاريخ الكبير\" ٤/ ٢٤٣ (٢٦٧٢)، \"أسد الغابة\" ٢/ ٥٢٥ (٢٤٤١).","vol":"2","page":485},{"text":"سمع شعبة وغيره من الأعلام، وروى عنه البخاري، وروى الترمذي والنسائي وابن ماجه عن رجل عنه. وكان ثقة مأمونًا متعبِّدًا.\nمات بعسقلان سنة عشرين ومائتين، وقيل: إحدى وعشرين عن ثمان وثمانين سنة، وقيل: عن نيف وتسعين سنة (^١).\nولما حضرته الوفاة ختم القرآن وهو مسجى، ثمَّ قَالَ: بحبك لي إلا ما رفقت بي في هذا المصرع، كنت أؤملك لهذا اليوم، كنت أرجوك ثمَّ قَالَ: لا إله إلا الله. ثمَّ قضى (^٢).\nقَالَ الخطيب: حدَّث عنه: بشر بن بكر التنيسي وإسحاق ابن إسماعيل الرملي، وبين وفاتيهما ثمانون، وقيل: ثلاثة وثمانون سنة (^٣).\n_________\n(^١) انظر: \"التاريخ الكبير\" ٢/ ٣٩ (١٦١٣)، \"الجرح والتعديل\" ٢/ ٢٦٨ (٩٧٠)، \"تهذيب الكمال\" ٢/ ٣٠١ (٢٩٤)، \"سير أعلام النبلاء\" ١٠/ ٣٣٥ - ٣٤١ (٨٢)، \"شذرات الذهب\" ٢/ ٤٧.\n(^٢) رواه الخطيب في \"تاريخ بغداد\" ٧/ ٢٩. بلفظ: بحبِّي لك إلا رفقت بي هذا المصرع.\n(^٣) \"السابق واللاحق في تباعد ما بين وفاة راويين عن شيخ واحد\" للخطيب البغدادي ص ١٦٠ (٣٦).\nوالسابق واللاحق هو: أن يشترك في الرواية عن شيخ راويان أحدهما متقدم والأخر متأخر، بين وفاتيهما زمن طويل.\nمن فوائده تقرير حلاوة علو الإسناد في القلوب، ومن أمثلته: ما ذكره المصنف هنا، وكذلك محمد بن إسحاق السراج، روى عنه البخاري في \"تاريخه\"، وروى عنه أبو الحسين الخفاف النيسابوري، وبين وفاتيهما مائة وسبع وثلاثون سنة أو أكثر، وذلك أن البخاري مات سنة ست وخمسين ومائتين، ومات الخفاف سنة ثلاث وتسعين وثلاثمائة.\nانظر: \"علوم الحديث\" ص ٣١٧ - ٣١٨، \"المقنع\" ٢/ ٥٤٧ - ٥٤٨، \"تدريب الراوي\" ٢/ ٣٧٧ - ٣٧٨.","vol":"2","page":486},{"text":"فائدة:\nليس في هذِه الكتب آدم بن أبي إياس غير هذا، وفي مسلم، والترمذي، والنسائي: آدم بن سليمان الكوفي (^١)، وفي البخاري، والنسائي آدم بن علي العجلي الكوفي أيضا (^٢) فحسب.\nوفي الرواة آدم بن عيينة، أخو سفيان لا يحتج به (^٣)، وآدم بن فائد عن عمرو بن شعيب مجهول (^٤).\nوأما أبو معاوية (ع) فهو: محمد بن خازم -بالخاء المعجمة والزاي- الضرير الكوفي التيمي السعدي مولى سعد بن زيد مناة بن تميم. يقال: عمي وهو ابن أربع سنين أو ثمان.\nوروى عن الأعمش وغيره، وعنه: أحمد وإسحاق وهو ثبت في الأعمش، وكان مرجئًا. مات في صفر سنة أربع أو خمس وتسعين ومائة (^٥).\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٣٨ (١٦١٠)، \"الجرح والتعديل\" ٢/ ٢٦٨ (٩٦٧)، \"تهذيب الكمال\" ٢/ ٣٠٧ (٢٩٥).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٣٧ (١٦٠٩)، \"الجرح والتعديل\" ٢/ ٢٦٦ (٩٦٢)، \"تهذيب الكمال\" ٢/ ٣٠٨ (٢٩٦).\n(^٣) انظر ترجمته في: \"الجرح والتعديل\" ٢/ ٢٦٧ (٩٦٤)، \"المغني في الضعفاء\" ١/ ٦٤ (٥٠٦)، \"ميزان الاعتدال\" ١/ ١٧٠ (٦٨٦)، \"لسان الميزان\" ١/ ٣٣٦.\n(^٤) انظر ترجمته في: \"الجرح والتعديل\" ٢/ ٢٦٨ (٩٨٨)، \"الضعفاء والمتروكين\" للذهبي (٩٠)، \"لسان الميزان\" ١/ ٣٣٦.\n(^٥) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٩٢، \"التاريخ الكبير\" ١/ ٧٤ (١٩١)، \"الجرح والتعديل\" ٧/ ٢٤٦ - ٢٤٨ (١٣٦٠)، \"الثقات\" لابن حبان ٧/ ٤٤١، \"تهذيب الكمال\" ٢٥/ ١٢٣ - ١٣٣ (٥١٧٣)، \"سير أعلام النبلاء\" ٩/ ٧٣ - ٧٨ (٢٠).","vol":"2","page":487},{"text":"فائدة:\nفي الرواة أيضًا: أبو معاوية النخعي عمرو (^١)، وأبو معاوية شيبان (^٢). وأما داود بن أبي هند فهو: أحد الأعلام الثقات، بصري، واسم أبي هند دينار مولى امرأة من قشير، ويقال: مولى عبيد الله بن عامر ابن كريز، رأى أنسًا، وسمع: الشعبي وغيره من التابعين، وعنه: شعبة والقطان. لَهُ نحو مائتا حديث. وكان حافظا صوامًا دهره قانتًا لله، مات سنة أربعين ومائة بطريق مكة عن خمس وسبعين سنة (^٣).\nفائدة:\nداود هذا خرَّج له الستة -كما أعلمت له- والبخاري استشهد به هنا خاصة، وليس لَهُ في \"صحيحه\" ذكر إلا هنا.\nوأما عبد الأعلى (ع) فهو: ابن عبد الأعلى السامى القرشي البصري، من بني سامة بن لؤي بن غالب.\nروى عن: الجريري وغيره، وعنه: بندار وغيره. وهو ثقة قدري لكنه\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٤٩ (٢٥٩٨)، \"الجرح والتعديل\" ٦/ ٣٤٣ (١٣٤٩)، \"الثقات\" ٧/ ٢١٥، \"تهذيب الكمال\" ٢٢/ ١١٥ - ١١٧ (٤٤٠٢)، \"التقريب\" (٥٠٦٧).\n(^٢) انظر: \"الطبقات الكبرى\" ٦/ ٣٧٧، \"تاريخ الدارمي\" (٥٦)، \"التاريخ الكبير\" ٤/ ٢٥٤ (٢٧٠٩)، \"الجرح والتعديل\" ٤/ ٣٥٥، ٣٥٦ (١٥٦١)، \"تهذيب الكمال\" ١٢/ ٥٩٢ - ٥٩٨ (٢٧٨٤)، \"شذرات الذهب\" ١/ ٢٥٩.\n(^٣) انظر: \"الطبقات الكبرى\" ٧/ ٢٥٥، \"تاريخ الدارمي\" (٢٩٨، ٢١٣)، \"التاريخ الكبير\" ٣/ ٣١ (٧٨٠)، \"التاريخ الصغير\" ٢/ ٤٩، \"أسماء التابعين\" (٢٩١)، \"تهذيب الكمال\" ٨/ ٤٦١ - ٤٦٦ (٧٩٠)، \"سير أعلام النبلاء\" ٦/ ٣٧٦ - ٣٧٩ (١٥٦).","vol":"2","page":488},{"text":"غير داعية، كما نبه عليه ابن حبان في \"ثقاته\" (^١)، وأطلقه صاحب \"الكاشف\" (^٢). مات في شعبان سنة تسع وثمانين ومائة (^٣).\nفائدة:\nفي الصحيحين عبد الأعلى ثلاثة بهذا (^٤)، وفي ابن ماجه: آخر واهٍ، وآخر كذلك (^٥)، وآخر صدوق (^٦)، وفيه وفي النسائي آخر ثقة (^٧)، وفيه\n_________\n(^١) \"الثقات\" ٧/ ١٣٠ - ١٣١.\n(^٢) \"الكاشف\" ١/ ٦١١.\n(^٣) انظر: \"التاريخ الكبير\" ٦/ ٧٣ (١٧٤٨)، \"الجرح والتعديل\" ٦/ ٢٨ (١٤٧)، \"تهذيب الكمال\" ١٦/ ٣٥٩ - ٣٦٣ (٣٦٨٧) \"سير أعلام النبلاء\" ٩/ ٢٤٢: ٢٤٣ (٦٩)، \"شذرات الذهب\" ١/ ٣٢٤.\n(^٤) أحدهما المذكور. والثاني: عبد الأعلى بن حماد بن نصر، انظر ترجمته في: \"التاريخ الكبير\" للبخاري ٦/ ٧٤ (١٧٥٢)، \"الجرح والتعديل\" ٦/ ٢٩ (١٥٤)، و\"تهذيب الكمال\" ٦/ ٧٤ (١٧٥٢)، و\"سير أعلام النبلاء\" ١١/ ٢٨ (١٢).\nوالآخر: عبد الأعلى بن مسهر الغساني.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٧٣ (١٧٥١)، و\"الجرح والتعديل\" ٦/ ٢٩ (١٥٣)، و\"تهذيب الكمال\" ١٦/ ٣٦٩ (٣٦٩١)، و\"سير أعلام النبلاء\" ١٠/ ٢٢٨ (٦٠).\n(^٥) أحدهما: عبد الأعلى بن أبي المساور الزهري، انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٧٤ (١٧٥٣)، و\"الجرح والتعديل\" ٦/ ٢٦ (١٥٣)، و\"تهذيب الكمال\" ١٦/ ٣٦٦ (٣٦٩٠). والآخر: عبد الأعلى بن أعين الكوفي.\nانظر ترجمته في: \"الجرح والتعديل\" ٦/ ٢٨ (١٤٨)، و\"المجروحين\" لابن حبان ٢/ ١٥٦، \"تهذيب الكمال\" ١٦/ ٣٤٧ (٣٦٨٢).\n(^٦) هو عبد الأعلى بن القاسم الهمداني، انظر ترجمته في: \"الجرح والتعديل\" ٦/ ٣٠ (١٥٥)، و\"الثقات\" لابن حبان ٨/ ٤٠٩، و\"تهذيب الكمال\" ١٦/ ٣٦٤ (٣٦٨٩).\n(^٧) هو عبد الأعلى بن عدي البهراني.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٧٢ (١٧٤٧)، و\"الجرح والتعديل\" ٦/ ٢٥ (١٣١)، و\"تهذيب الكمال\" ١٦/ ٣٦٣ (٣٦٨٨).","vol":"2","page":489},{"text":"وفي الترمذي آخر ثقة (^١)، وفي الأربعة آخر لين (^٢) ضعفه أحمد، فالجملة تسعة، وفي الضعفاء سبعة.\nفائدة أخرى:\nهذا الإسناد كله عَلَى شرط الستة إلا آدم فليس من شرط مسلم، وأبي داود.\nالوجه الثاني:\nقوله: (وَقَالَ أَبُو مُعَاوِيَةَ: وَقَالَ عَبْدُ الأَعْلَى) هذا من تعليقات البخاري، وقد أسلفت لك أول الكتاب حكمها في الفصول (^٣).\nوحديث أبي معاوية أخرجه ابن حبان في \"صحيحه\" فقال: أنا أحمد بن يحيى بن زهير الحافظ بتُسْتَر (^٤)، نا محمد بن العلاء بن غريب، حَدَّثَنَا أبو معاوية، نا داود بن أبي هند، عن الشعبي قَالَ: سمعت عبد الله بن عمرو -ورب هذِه البنية- يقول: سمعت رسول الله - ﷺ - يقول: \"المهاجر من هاجر السيئات، والمسلم من سلم المسلمون من لسانه ويده\" (^٥).\n_________\n(^١) هو عبد الأعلى بن واصل بن عبد الأعلى، انظر ترجمته في: \"الجرح والتعديل\" ٦/ ٣٠ (١٥٧)، و\"الثقات\" لابن حبان ٨/ ٤٠٩، و\"تهذيب الكمال\" ١٦/ ٣٧٩ (٣٦٩٢).\n(^٢) هو عبد الأعلى بن عامر الثعلبي، انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٧١ (١٧٤٣)، و\"الجرح والتعديل\" ٦/ ٢٥ (١٣٤)، و\"المجروحين\" لابن حبان ٢/ ١٥٥، و\"تهذيب الكمال\" ١٦/ ٣٥٢ (٣٦٨٤).\n(^٣) سبق في المقدمة.\n(^٤) قال الحموي: أعظم مدينة بخوزستان، \"معجم البلدان\" ٢/ ٢٩.\n(^٥) ١/ ٤٢٤ ابن حبان (١٩٦) كتاب الإيمان، باب: فرض الإيمان.","vol":"2","page":490},{"text":"الوجه الثالث في فقهه:\nبعد أن تعلم أن هذا الحديث انفرد البخاري عن مسلم بجملته فأخرجه هنا. وفي: الرقاق عن أبي نعيم، عن زكريا، عن عامر (^١).\nوأخرج مسلم من حديث عبد الله بن عمرو أيضًا: أن رجلًا سأل رسول الله - ﷺ -: أيُّ الإسلام خير؟ قَالَ: \"تطعم الطعام، وتقرأ السلام عَلَى من عرفت ومن لم تعرف\" (^٢).\nوأخرج من حديثه أيضًا: أن رجلًا سألَ رسولَ اللهِ - ﷺ -: أيُّ المسملين خير؟ قَالَ: \"مَنْ سَلِمَ المسْلِونَ مِنْ لِسَانهِ وَيده\" (^٣).\nولم يخرِّج البخاريُ هذا اللفظ ولا الذي قبله، وانفردَ مسلم بإخراجهِ من حديثِ جابرٍ رفعه: \"المسلم من سلم المسلمون من لسانه ويده\" (^٤).\nفمعنى قوله - ﷺ -: \"المسلم من سلم المسلمون من لسانه ويده\" المسلم الكامل الجامع لخصال الإسلام، من لم يؤذِ مسلمًا بقوْلٍ ولا فعْلٍ، وكذلك المهاجر الكامل، فأَعْلَمَ المهاجرين أن يهجروا ما نهى الله عنه، ولا يتكلوا على هجرتهم.\nويحتمل أنه قَالَ ذَلِكَ لما شق فوات الهجرة عَلَى بعضهم، فأعلمهم أن هذا هو المهاجر المطلوب الكامل.\nوالهجر لغةً: ضد الوصل (^٥). ومنه قيل للكلام القبيح: الهُجر -بضم\n_________\n(^١) سيأتي برقم (٦٤٨٤).\n(^٢) مسلم (٣٩) كتاب الإيمان، باب: تفاضل الإسلام وأي أموره خير.\n(^٣) مسلم (٤٠).\n(^٤) مسلم (٤١).\n(^٥) يقال: هَجَرَهُ يَهْجُر هَجْرًا، بالفتح، وهجْرَانًا بالكِسر: صَرَمَهُ وقَطَعَهُ، والهَجْرُ: ضدُّ الوَصْلِ. وهَجَرَ الشيء يَهْجُرهُ هَجْرًا: تركه وأغفله وأعرض عنه.\nانظر: \"تهذيب اللغة\" ٤/ ٣٧١٧ مادة (هجر).","vol":"2","page":491},{"text":"الهاء-؛ لأنه ينبغي أن يهجر. والهاجرة: وقت يهجر فيه العمل، والمهاجر هو الذي فارق عشيرته ووطنه.\nوهذا الحديث من جوامع كلمه - ﷺ -، وفصيحه كما يقال: المال الإبل، والناس العرب، عَلَى التفضيل لا عَلَى الحصر.\nوقد أورد البخاري عقبه ما بين هذا التأويل وهو قول السائل: أيُّ الإسلام أفضل؟ قَالَ: \"من سلم المسلمون من لسانه ويده\" (^١) ثم أورد عقبه: أيُّ الإسلام خير؟ قال: \"تطعم الطعام\" (^٢) إلى آخره، وخصَّ اليد بالذكر؛ لأن أكثر الأفعال بها، وكذا اللسان؛ لأنه يعبر به عن ما في النفس.\nوفي \"جامع الترمذي\" والنسائي من حديث أبي هريرة: \"والمؤمن من أمنه الناس عَلَى دمائهم وأموالهم\" (^٣).\nوفيه: الحثُّ عَلَى ترك أذى المسلمين بكل ما يؤذي، وسِرُّ الأمر في ذَلِكَ حسن التخلق مع العالم، كما قَالَ الحسن -﵀- في تفسير الأبرار: هم الذين لا يؤذون الذَّر (^٤)، ولا يرضون الشَّرَّ. وفيه رد عَلَى المرجئة، فإنه ليس عندهم إسلام ناقص (^٥).\n_________\n(^١) سيأتي برقم (١١) باب: أي الإسلام أفضل.\n(^٢) سيأتي برقم (١٢) باب: إطعام الطعام من الإسلام.\n(^٣) الترمذي (٢٦٢٧)، والنسائي ٨/ ١٠٤ - ١٠٥، ورواه أحمد ٢/ ٣٧٩، وابن حبان (١٨٠)، والحاكم ١/ ١٠ وقال: لم يخرجا هذِه الزيادة وهي صحيحة على شرط مسلم.\nوصححه الألباني في \"الصحيحة\" (٥٤٩).\n(^٤) روى نحوه ابن أبي حاتم في \"تفسيره\" ٣/ ٨٤٦ (٤٦٨١).\n(^٥) آخر الجزء الرابع من تجزئة المصنف، وورد ج بهامش (ف) بلغ الشيخ الإمام برهان الدين الحلبي قراءة على مؤلفه وسمع الصفدي …","vol":"2","page":492},{"text":"بسم الله الرحمن الرحيم\n﴿رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا﴾ [الكهف: ١٠]\n\n<span data-type='title' id=toc-208>٥ - باب أَىُّ الإِسْلَامِ أَفْضَلُ</span>؟\n١١ - حَدَّثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الْقُرَشِيِّ قَالَ: حَدَّثَنَا أَبِي قَالَ: حَدَّثَنَا أَبُو بُرْدَةَ بْنُ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِى بُرْدَةَ، عَنْ أَبِى مُوسَى - ﵁ - قَالَ: قَالُوا يَا رَسُولَ اللهِ أَيُّ الإِسْلَامِ أَفْضَلُ؟ قَالَ: \"مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ\". [مسلم ٤٣ - فتح ١/ ٥٤]\nنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ القُرَشِيِّ نا أَبِي نا أَبُو بُرْدةَ بْنُ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: قَالُوا: يَا رَسُولَ الله أَيُّ الإِسْلَامِ أَفْضَلُ؟ قَالَ: \"مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِه\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا من هذا الوجه. وعن إبراهيم بن سعيد الجوهري، عن أبي أسامة، عن أبي بردة، وفيه: أي المسلمين أفضل؟\nثانيها: في التعريف برواته:\nأما أبو موسى فهو عبد الله (ع) بن قيس بن سُليم -بضم السين- بن حضار- بفتح الحاء المهملة وتشديد الضاد المعجمة، وقيل: بكسر الحاء وتخفيف الضاد- الأشعري الصحابي الكبير استعمله - ﷺ - عَلَى زبيد وعدن، وساحل اليمن، واستعمله عمر عَلَى الكوفة والبصرة، وشهد وفاة أبي عبيدة بالأردن، وخطبة عمر بالجابية، وقدم دمشق عَلَى معاوية.","vol":"2","page":493},{"text":"لَهُ ثلاثمائة وستون حديثًا، اتفقا منها عَلَى خمسين، وانفرد البخاري بأربعة، ومسلم بخمسة عشر. روى عنه أنس بن مالك، وطارق بن شهاب، وخلق من التابعين، وبنوه: أبو بردة، وأبو بكر، وإبراهيم، وموسى.\nمات بمكة أو بالكوفة سنة خمسين أو إحدى أو أربع وأربعين عن ثلاث وستين، وكان من علماء الصحابة ومفتيهم، قَالَ علي في حقه: صبغ في العلم صبغة ثمَّ أخرخ منه (^١).\nفائدة:\nأبو موسى في الصحابة أربعة: هذا والأنصاري (^٢) والغافقي مالك بن عبادة أو ابن عبد الله (^٣) وأبو موسى الحكمي (^٤).\nوفي الرواة أبو موسى جماعة منهم في \"سنن أبي داود\" اثنان (^٥)،\n_________\n(^١) انظر ترجمته في: \"معرفة الصحابة\" ٤/ ١٧٤٩ - ١٧٥٤ (١٧٣٤)، \"الاستيعاب\" ٣/ ١٠٣، ١٠٤ (١٦٥٧)، \"أسد الغابة\" ٣/ ٣٦٧ - ٣٦٩ (٣١٣٥)، \"الإصابة\" ٢/ ٣٥٩، ٣٦٠ (٤٨٩٨).\n(^٢) انظر ترجمته في: \"معرفة الصحابة\" ٤/ ١٧٥٥ (١٧٣٦)، \"الاستيعاب\" ٣/ ١٠٥ (١٦٦٠)، \"أسد الغابة\" ٣/ ٣٦٧، ٣٦٨ (٣١٣١)، \"الإصابة\" ٢/ ٣٦٥ (٤٩٠٠).\n(^٣) انظر ترجمته في: \"معرفة الصحابة\" ٥/ ٢٤٦٥ (٢٦٠٤)، \"الاستيعاب\" ٣/ ٤٠٨ (٢٢٩٩)، \"أسد الغابة\" ٦/ ٣٠ (٤٦٠٢)، \"الإصابة\" ٣/ ٣٤٧ (٧٦٤١).\n(^٤) انظر ترجمته في: \"معرفة الصحابة\" ٦/ ٣٠١٥ (٣٤٣٤)، \"الاستيعاب\" ٤/ ٣٢٨ (٣٢٢٧)، \"أسد الغابة\" ٦/ ٣٠٨ (٦٢٩١)، \"الإصابة\" ٤/ ١٨٧ (١١٠٢).\n(^٥) أحدهما: أبو موسى الهلالي، انظر ترجمته في: \"الجرح والتعديل\" ٩/ ٤٣٨ (٢١٩٧)، و\"الثقات\" لابن حبان ٧/ ٦٦٤، و\"تهذيب الكمال\" ٣٤/ ٣٣٤ (٧٦٥٩)، وقال ابن حجر في \"التقريب\" (٨٤٠٣): مقبول.\nوالآخر: أبو موسى شيخ لمعاوية بن صالح، انظر ترجمته في: \"تهذيب الكمال\" ٣٤/ ٣٣٥ (٧٦٦١)، وقال ابن حجر في \"التقريب\" (٨٤٠٣): مجهول.","vol":"2","page":494},{"text":"وآخر في \"سنن النسائي\" (^١).\nوأما الراوي عنه فهو: أبو بردة عامر (ع)، وقيل: الحارث، وقيل: اسمه كنيته ابن أبي موسى الكوفي التابعي الثقة الجليل، قاضي الكوفة بعد شريح، وبها مات سنة ثلاث أو أربع ومائة، سمع أباه وعليًّا وغيرهما، وعنه خلق من التابعين وغيرهم، قيل: توفي هو والشعبي في جمعة واحدة (^٢).\nفائدة:\nفي الصحابة أبو بردة سبعة منهم: ابن نيار البلوي هانئ أو الحارث أو مالك (^٣) وفي الرواة: أبو بردة الآتي بريد بن عبد الله.\nوأما الراوي عنه فهو أبو بردة (ع) بُريد -بضم أوله- بن عبد الله بن أبي بردة بن أبي موسى الكوفي، يروي عن أبيه وجده والحسن وعطاء، وعنه: ابن المبارك وغيره من الأعلام، وثَّقه ابن معين. وقال أبو حاتم: ليس بالمتقن، يكتب حديثه. وقال النسائي: ليس بذاك القوي. وقال\n_________\n(^١) هو أبو موسى الحذاء، انظر ترجمته في: \"الجرح والتعديل\" ٩/ ٤٣٨ (٢١٩٥)، و\"الثقات\" لابن حبان ٥/ ٥٨٤، و\"تهذيب الكمال\" ٣٤/ ٣٣٢ (٧٦٥٨)، وقال ابن حجر في \"التقريب\" (٨٤٠٠): مقبول.\n(^٢) انظر ترجمته في \"تهذيب الكمال\" ٣٣/ ٦٦ (٧٢٢٠).\n(^٣) هانى بن نيار بن عمرو بن عبيد بن كلاب بن دهمان بن غنم بن ذبيان بن هشيم بن كاهل بن ذهل بن بلي بن عمرو بن الحاف بن قضاعة حليف للأنصار، أبو بردة بن نيار، غلبت عليه كنيته … شهد العقبة وبدرًا وسائر المشاهد. وهو خال البراء بن عازب. يقال: إنَّهُ مات سنة خمس وأربعين. وقيل: بل مات سنة إحدى أو اثنتين وأربعين، لا عقب لهُ. روى عنه البراء بن عازب وجماعة من التابعين.\nانظر: \"معرفة الصحابة\" ٥/ ٢٧٤٦ - ٢٧٤٧ (٢٩٩٠)، \"الاستيعاب\" ٤/ ٩٦ (٢٦٩٩)، \"أسد الغابة\" ٥/ ٣٨٢ - ٣٨٣ (٥٣٣٢)، \"الإصابة\" ٣/ ٥٩٦ (٨٩٢٦).","vol":"2","page":495},{"text":"أحمد بن عبد الله: كوفي ثقة (^١).\nوقال ابن عدي: روى عنه الأئمة، وأدخلوه في صحاحهم وهو صدوق، وأرجو أن لا يكون به بأس. وأنكر ما روي عنه ما رواه مرفوعًا عن جده. \"إذا أراد الله بأمة خيرًا، قبضر نبيها قبلها\" وهذا طريق حسن، رواته ثقات (^٢).\nقُلْتُ: أخرجه مسلم في كتاب الفضائل معلقا (^٣).\nفائدة:\nليس في الكتب الستة بريد غير هذا. وفي الأربعة: بريد بن أبي مريم مالك (^٤)، وفي \"مسند علي\" للنسائي: بريد بن أصرم (^٥) وهو مجهول، كما قَالَ البخاري. وليس في الصحابة من اسمه بريد، ويشتبه بُرَيد بأربعة أشباه وهم: يزيد، وبَرِيد، وبرند، تزيد وقد أوضحتهم في \"مشتبه النسبة\".\n_________\n(^١) \"معرفة الثقات\" ١/ ٢٤٤.\n(^٢) انظر: \"الكامل في الضعفاء\" ٢/ ٢٤٥.\n(^٣) رواه مسلم (٢٢٨٨) كتاب الفضائل، باب: إذا أراد الله بأمة خيرا قبض نبيها قبلها. قال النووي في \"شرح صحيح مسلم\" ١٥/ ٥٢: قال المازري والقاضي: هذا الحديث من الاْحاديث المنقطعة في مسلم فإنَّهُ لم يُسم الذي حدَّثهُ عن أبي أسامة. قلت: وليس هذا حقيقة انقطاع وإنما رواية مجهول، وقد وقع في حاشية بعض النسخ المعتمدة: قال الجلودي حدثنا محمد بن المسيب الأرغياني قال: حدثنا إبراهيم بن سعيد الجوهري بهذا الحديث عن أبي أسامة بإسناده. اهـ.\n(^٤) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ١٤٠ (١٩٧٥)، \"الجرح والتعديل\" ٢/ ٤٢٦ (١٦٩٣)، و\"تهذيب الكمال\" ٤/ ٥٢ (٦٦٠).\n(^٥) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ١٤٠ (١٩٧٤)، \"الجرح والتعديل\" ٢/ ٤٢٥ - ٤٢٦ (١٦٩٢)، \"تهذيب التهذيب\" ٤/ ٤٩ (٦٥٨).","vol":"2","page":496},{"text":"وأما الراوي عنه فهو: أبو أيوب يحيى (ع) بن سعيد بن أبان بن سعيد بن العاصي بن أمية بن عبد شمس القرشي الأموي الكوفي، سكن بغداد، سمع الأعمش وغيره من التابعين فمن بعدهم، وعنه: أحمد والأعلام. وهو ثقة، مات في شعبان سنة أربع وتسعين ومائة، وبلغ الثمانين، وقيل: ابن أربع وسبعين (^١).\nفائدة:\nفي الكتب الستة يحيى بن سعيد أربعة: أحدهم هذا، وثانيهم: التيمي الكوفي (^٢)، وثالثهم: القطان (^٣)، ورابعهم: الأنصاري قاضي المدينة (^٤)، وفي مسلم: يحيى بن سعيد بن العاص الأموي تابعي (^٥)، وذكر في الصحابة وهو فرد فيهم إن صحت (^٦).\nوفي الرواة يحيى بن سعيد العطار ضعيف (^٧)، ويحيى بن سعيد\n_________\n(^١) انظر: \"التاريخ الكبير\" ٨/ ٢٧٧ (٢٩٨٤)، \"ثقات ابن حبان\" ٥/ ٥٢٦، \"تهذيب الكمال\" ٣١/ ٣١٨ (٦٨٣١)، \"سير أعلام النبلاء\" ٩/ ١٣٩ (٤٧).\n(^٢) ستأتي ترجمته في حديث رقم (٥٠).\n(^٣) ستأتي ترجمته في حديث رقم (١٣).\n(^٤) سبقت ترجمته في حديث رقم (١).\n(^٥) سبقت ترجمته في حديث رقم (١).\n(^٦) قال ابن الأثير: وهذا يحيى هو أخو عمرو بن سعيد المعروف بالأشدق، الذي قتلهُ عبد الملك بن مروان وليس له صحبة ولا إدراك فإنَّ أباه سعيد بن العاص، كان مولده سنة إحدى من الهجرة، وهذا يحيى ليس أكبر أولاده، فمن كل وجه لا صحبة له أهـ\nوقال مغلطاي: ولا خفاء في عدم صحبته؛ فإنَّ أباه ولد سنة إحدى من الهجرة، وهذا بين واضح. وذكرهُ جماعة في التابعين البخاري فمن بعده. انظر: \"أسد الغابة\" ٥/ ٤٧١ - ٤٧٢ (٥٥٠٦)، و\"الإنابة\" ٢/ ٢٤٢ (١٠٩٤).\n(^٧) انظر ترجمته في: \"الجرح والتعديل\" ٩/ ١٥٢ (٦٢٨)، \"الكامل في ضعفاء الرجال\" ٩/ ١٦، وقال ابن حبان في \"المجروحين\" ٣/ ١٢٣: كان ممن يروي =","vol":"2","page":497},{"text":"الفارسي قاضي شيراز ضعيف أيضًا (^١)، قَالَ ابن الجوزي في \"ضعفائه\" بعد ذكرهما؛ وجملة من يجيء في الحديث يحيى بن سعيد ستة عشر ما عرفنا طعنًا إلا في هذين (^٢) قلت: ويحيى بن سعيد الراوي عن سالم القداح، صالح الحديث له مناكير، ويحيى بن سعيد السعدي. وقيل: ابن سعد. وهَّاه ابن حبان (^٣).\nوأما الراوي عنه فهو أبو عثمان سعيد بن يحيى البغدادي، سمع أباه وغيره، وعنه الأعلام: أبو زرعة وغيره، وروى لَهُ الجماعة إلا ابن ماجه، مات في ذي القعدة سنة تسع وأربعين ومائتين.\nوثقوه، وقال علي بن المديني: هو أثبت من أبيه، وقال صالح بن محمد: هو ثقة إلا أنه كان يغلط (^٤).\nفائدة:\nفي الرواة أيضًا سعيد بن يحيى الواسطي. روى له مسلم وابن\n_________\n= الموضوعات عن الأثبات والمعضلات عن الثقات، ولايجوز الاحتجاج به، ولا الرواية عنه إلا على سبيل الاعتبار لأهل الصنعة.\n(^١) انظر ترجمته في: \"الكامل في ضعفاء الرجال\" ٩/ ١٧ (٢٠٩٩)، وقال ابن حبان في \"المجروحين\" ٣/ ١١٨: شيخ يروي عن عمرو بن دينار المقلوبات لا يجوز الاحتجاج به إذا انفرد.\n(^٢) \"الضعفاء والمتروكين\" ٣/ ١٩٥.\n(^٣) انظر ترجمته في: \"الضعفاء\" للعقيلي ٤/ ٤٠٤ (٢٠٢٧)، \"الكامل في ضعفاء الرجال\" ٩/ ١٠٦ (٢١٤٢)، وقال ابن حبان في \"المجروحين\" ٣/ ١٢٩: شيخ يروي عن ابن جريح المقلوبات وعن غيره من الثقات الملزقات، لا يحل الاحتجاج به إذا انفرد أهـ.\n(^٤) انظر: \"التاريخ الكبير\" ٣/ ٥٢١ (١٧٤٥)، \"الجرح والتعديل\" ٤/ ٧٤ (٣١٤)، \"ثقات ابن حبان\" ٨/ ٢٧٠، \"تهذيب الكمال\" ١١/ ١٠٤ (٢٣٧٧).","vol":"2","page":498},{"text":"ماجه (^١)، وسعيد بن يحيى الكوفي روى له البخاري، والنسائي، وابن ماجه (^٢) وسعيد بن يحيى الحميري روى لَهُ البخاري والترمذي (^٣).\nالوجه الثالث:\nمعنى (أيُّ الإسلام أفضل؟): أيُّ خصاله، وجاء في هذا الحديث أنه: \"من سلم المسلمون من لسانه ويده\" وفي الحديث الآتي: أيُّ الإسلام خير؟ قَالَ: \"تطعم الطعام، وتقرأ السلام\" .. إلى آخره.\nوالجمع بينهما أنه بحسب اختلاف حال السائل، فظهر من أحدهما قلة المراعاة لليد واللسان. ومن الآخر كبر وإمساك عن الإطعام، أو تخوف - ﷺ - عليهما ذَلِكَ، أو الحاجة في وقت سؤال كل واحد منهما أمس بما أجاب به.\nقَالَ الخطابي: فجعل أعلاها الإطعام الذي هو قوام الأبدان، ثمَّ جعل خير الأقوال في البر والإكرام إفشاء السلام الذي يعم ولا يخص بمن عرفه حتَّى يكون خالصًا لله تعالى بريئًا من حظ النفس والتصنع؛ لأنه شعار الإسلام، فحق كل مسلم فيه شائع (^٤)، وقد روي في حديث: أن السلام في آخر الزمان يكون للمعرفة (^٥) وإنما أجاب عليه\n_________\n(^١) انظر ترجمته في: \"الجرح والتعديل\" ٤/ ٧٥ (٣١٥)، \"ثقات ابن حبان\" ٨/ ٢٧١، \"تهذيب الكمال\" ١١/ ١٠٢ (٢٣٧٦).\n(^٢) انظر ترجمته في: \"الجرح والتعديل\" ٤/ ٢٤٩ (١٢٥٠)، \"تهذيب الكمال\" ١١/ ١٠٦ (٢٣٧٨).\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٥٢١ (١٧٤٤)، \"تهذيب الكمال\" ١١/ ١٠٨ - ١١١ (٢٣٧٩)، \"سير أعلام النبلاء\" ٩/ ٤٣٢ (١٥٩).\n(^٤) \"أعلام الحديث\" ١/ ١٤٨.\n(^٥) كما جاء عن ابن مسعود \"أن يسلم الرجل على الرجل للمعرفة\" رواه عبد الرزاق في \"مصنفه\" ٣/ ١٥٥ (٥١٣٧). وأحمد ١/ ٤٠٦، والبزار كما في \"كشف الأستار\" =","vol":"2","page":499},{"text":"- ﷺ - بالذات، والسؤال عن المعنى وهو خصال الإسلام؛ لأن المقصود السؤال عن الذات التي تشرف بالمعنى.\n_________\n= (٣٤٠٧) والطبراني ٩/ ٢٩٦ - ٢٩٧. قال الهيثمي في \"مجمع الزوائد\" ٧/ ٣٢٩: رواه كله أحمد والبزار ببعضه وزاد: \"وأن يجتاز الرجل بالمسجد فلا يصلي فيه\" ورجال أحمد والبزَّار رجال الصحيح.","vol":"2","page":500},{"text":"<span data-type='title' id=toc-209>٦ - باب إِطْعَامُ الطَّعَامِ مِنَ الإِسْلَامِ</span>\n١٢ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ عَنْ أَبِى الْخَيْرِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ - أَنَّ رَجُلًا سَأَلَ النَّبِىَّ - ﷺ - أَىُّ الإِسْلَامِ خَيْرٌ؟ قَالَ: \"تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ\". [٢٨، ٦٢٣٦ - مسلم ٣٩ - فتح ١/ ٥٥]\nنا عَمْرُو بْنُ خَالِدٍ قَالَ: نَا اللَّيْثُ، عَنْ يَزِيدَ بن أبي حبيب، عَنْ أَبِي الخَيْرِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو أَنَّ رَجُلًا سَأَلَ النَبِيَّ - ﷺ - أَيُّ الإِسْلَامِ خَيْرٌ؟ قَالَ: \"تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِف\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا عن عمرو بن خالد، وبعده بأبواب في: الإيمان (^١) أيضًا في باب: السلام من الإسلام عن قتيبة، وفي: الاستئذان (^٢) في باب: السلام للصرفة وغير المعرفة عن ابن يوسف قالوا كلهم: نا الليث، عن يزيد به، وأخرجه مسلم هنا، عن قتيبة وابن رمح، عن يزيد به (^٣).\nثانيها: في التعريف برجاله.\nأما عبد الله بن عمرو والليث فتقدما.\nوأما أبو الخير (ع) فهو: مرثد بن عبد الله اليزني -بفتح المثناة تحت ثمَّ زاي ثمَّ نون- المصري التابعي، ويزن: بطن من حمير. روى عن جمع\n_________\n(^١) سيأتي برقم (٢٨) باب: إفشاء السلام من الإسلام.\n(^٢) سيأتي برقم (٦٢٣٦) باب: السلام للمعرفة وغير المعرفة.\n(^٣) مسلم (٣٩) كتاب الإيمان، باب: بيان تفاضل الإسلام وأي موارده أفضل.","vol":"2","page":501},{"text":"من كبار الصحابة منهم: أبو أيوب، وعبد الله بن عمرو، وعنه خلق من التابعين منهم: يزيد بن أبي حبيب، وابن شُماسة، ضبطه النووي بخطه بضم الشين.\nقَالَ ابن يونس: كان مفتي أهل مصر، وكان عبد العزيز بن مروان يحضره، فيجلسه للفتيا. مات سنة سبعين (^١).\nوأما الراوي عنه فهو: الإمام البارع المتقن أبو رجاء يزيد (ع) بن أبي حبيب. واسم أبي حبيب: سويد المصري التابعي، مولى شريك بن الطفيل من الأزد، وقيل: غيره، وكان نوبيا من أهل دمقلة، سمع عبد الله بن الحارث بن جزء، وأبا الطفيل الصحابيين. وعنه الأعلام: سليمان التيمي وغيره.\nقَالَ ابن يونس: كان مفتي أهل مصر في زمانه، وكان حليمًا عاقلًا، وهو أول من أظهر العلم والفقه والكلام بالحلال والحرام، وكانوا قبل ذَلِكَ إنما يتحدثون في الفتن والملاحم، وكان يزيد أحد الثلاثة الذين جعل إليهم عمر بن عبد العزيز الفتوى بمصر.\nقَالَ الليث بن سعد: يزيد سيدنا وعالمنا، ولد سنة ثلاث وخمسين، ومات سنة ثمان وعشرين ومائة، وجلالته وإمامته وتوثيقه مجمع عليها (^٢).\nوأما الراوي عنه فهو أبو الحسن (خ ق) عمرو بن خالد بن فروخ بن سعيد بن عبد الرحمن بن واقد بن ثابت بن عبد الله الحرَّاني. سكن مصر،\n_________\n(^١) انظر: \"الجرح والتعديل\" ٨/ ٢٩٩ (١٣٨٠)، \"تهذيب الكمال\" ٢٧/ ٣٥٧ (٥٨٥٠)، \"سير أعلام النبلاء\" ٤/ ٢٨٤ (١٠٥)، \"تذكرة الحفاظ\" ١/ ٧٣.\n(^٢) انظر: \"التاريخ الكبير\" ٨/ ٣٦٦ (٣٢٢٦)، \"الجرح والتعديل\" ٩/ ٢٦٧ (١١٢٢)، \"الثقات\" ٥/ ٥٤٦، \"تهذيب الكمال\" ٣٢/ ١٠٢ (٦٩٧٥)، و\"السير\" ٦/ ٣١ (١٠).","vol":"2","page":502},{"text":"روى عن الليث وغيره من الأعلام، وعنه البخاري وغيره من الأعلام، وروى ابن ماجه عن رجل عنه. قَالَ: أبو حاتم صدوق.\nوقال أحمد بن عبد الله: هو ثبت ثقة، مات بمصر سنة تسع وعشرين ومائتين (^١).\nوفي الرواة أيضًا عمرو بن خالد القرشي، انفرد عنه بالإخراج ابن ماجه وهو كذاب (^٢).\nالوجه الثالث:\nهذا الإسناد كله مصريون أعلام وهو من لطائف الإسناد.\nالرابع:\nفي فقه الحديث، وقد سلف في الباب قبله. \"وتطعم\" بضم أوله؛ لأن ماضيه رباعي، وفيه: الحث على مكارم الأخلاق والجود، وخفض الجناح للمسلمين والتواضع، ورؤية حرمات المؤمنين، وإفشاء شعار هذِه الأمة وهو السلام، وأما الكافر فلا يبدأ بالسلام؛ للنهي عنه في \"الصحيح\"، كما ستعمله في موضعه، وقيل: ليس شيء أجلب للمحبة وأثبت للمودة وأسل للسخائم، وأتقى للجرائم من إطعام الطعام، وإفشاء السلام.\n_________\n(^١) انظر: \"التاريخ الكبير\" ٦/ ٣٢٧ (٢٥٤٢)، و\"الثقات\" لابن حبان ٨/ ٤٨٥، \"معرفة الثقات\" ٢/ ١٧٥، و\"تهذيب الكمال\" ٢١/ ٦٠١ (٤٣٥٦)، \"سير أعلام النبلاء\" ١٠/ ٤٢٧ (١٣٠).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٢٨ (٢٥٤٣)، و\"المجروحين\" لابن حبان ٢/ ٧٦، وقال: كان ممن يروي الموضوعات عن الأثبات حتى يسبق إلى القلب أنه كان المتعمد لها من غير أن يدلس، كذبه أحمد بن حنبل، ويحيى بن معين.\nوقال ابن حجر في \"التقريب\" (٥٠٢١): متروك، ورماه وكيع بالكذب.","vol":"2","page":503},{"text":"وأول ما قدم النبي - ﷺ -، وتكلم أن قَالَ: \"يا أيها الناس أفشوا السلام، وأطعموا الطعام، وصلوا بالليل والناس نيام، تدخلوا الجنة بسلام \".\nرواه عنه: عبد الله بن سلام، رواه الترمذي وصححه، وزاد ابن ماجه: \"وصلوا الأرحام، وهذِه عادة العرب الكرام ينعقد به عليكم العهد والذمام\" (^١).\nفائدة:\nمعنى \"السلام عليكم\" أي: لكم، أو اسم الله عليكم أو معكم.\nفائدة ثانية:\nقَالَ أبو حاتم: تقول: اقرأ ﵇، وأقرئه الكتاب، ولا تقول: أقرئه السلام إلا في لغة سوء، إلا أن يكون مكتوبًا، فتقول: أقرئه السلام أي: اجعله يقرؤه. وفي \"الصحاح\": وفلان قرأ عليك السلام، وأقرأك السلام بمعنًى (^٢).\n_________\n(^١) الترمذي (٢٤٨٥)، وابن ماجه (١٣٣٤)، (٣٢٥١) وصححه الألباني في \"الإرواء\" (٧٧٧).\n(^٢) \"الصحاح\" ١/ ٦٥.","vol":"2","page":504},{"text":"<span data-type='title' id=toc-210>٧ - باب مِنَ الإِيمَانِ أَنْ يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ</span>\n١٣ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِىِّ - ﷺ -. وَعَنْ حُسَيْنٍ المُعَلِّمِ قَالَ: حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ\". [مسلم ٤٥ - فتح ١/ ٥٦]\nنا مُسَدَّدٌ نا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. وَعَنْ حُسَيْنٍ المُعَلِّمِ نَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لا يُؤْمِنُ أَحَدُكُمْ حتى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه مسلم عن ابن المثنى وابن بشار، عن غندر، عن شعبة (^١). وعن زهير، عن يحيى القطان، عن حسين المعلم، كلاهما عن قتادة، عن أنس (^٢) ولفظه: \"والذي نفسي بيده، لا يؤمن عبدٌ حتَّى يحبَّ لأخيه أو لجاره ما يحب لنفسه\". وأخرجه النسائي في: الإيمان بلفظ: \"حتَّى يحب لأخيه من الخير\" (^٣). والترمذي في الزهد، وقال: صحيح (^٤)، وابن ماجه في السنة (^٥) وليس في السماع.\n_________\n(^١) مسلم (٤٥/ ٧٠) كتاب: الإيمان، باب: الدليل على أن من خصال الإيمان أن يحب لأخيه المسلم ما يحب لنفسه من الخير.\n(^٢) مسلم (٤٥/ ٧٢).\n(^٣) النسائي ٨/ ١١٥.\n(^٤) الترمذي (٢٥١٥).\n(^٥) ابن ماجه (٦٦). وانظر: \"تحفة الأشراف\" (١٢٣٩).","vol":"2","page":505},{"text":"ثانيها: في التعريف برواته:\nأما أنس (ع) فهو السيد الجليل أبو حمزة أنس بن مالك بن النضر بن ضمضم -بفتح المعجمتين- بن زيد بن حرام -بالراء- بن حبيب بن عامر بن غنم بن عدي بن النجار الأنصاري النجاري البصري. خادم رسول الله - ﷺ -، خدمه عشر سنين، أُمُّه: أُمُّ سليم بنت ملحان بن خالد بن زيد بن حرام. روي له ألفا حديث، ومائتا حديث وستة وثمانون حديثًا، اتفقا منها عَلَى مائة وثمانية وستين، وانفرد البخاري بثلاثة وثمانين، ومسلم بأحد وسبعين.\nوهو أحد المكثرين، ومناقبه جَمَّة. وسيأتي في كتاب: المناقب -إن شاء الله تعالى وقدره- جملة منها، ودعاؤه لَهُ - ﷺ - بكثرة المال والولد وطول العمر والجنة مشهور (^١).\nمات بالبصرة سنة ثلاث وتسعين، وقيل خمس، وقد جاوز المائة.\nودفن في قصره عَلَى نحو فرسخ ونصف من البصرة. وكني بأبي حمزة -بالحاء المهملة- لبقلة كان يجتنيها (^٢).\nفائدة:\nأنس بن مالك في الصحابة اثنان لا ثالث لهما أحدهما هذا وهو الأشهر، والثاني: أبو أمية الكعبي (^٣) لَة حديث: \"إن الله وضع عن\n_________\n(^١) سيأتي برقم (١٩٨٢)، (٦٣٣٤)، (٦٣٤٤).\n(^٢) انظر ترجمته في: \"معجم الصحابة\" لابن قانع ١/ ١٤ - ١٥ (١٠)، \"معرفة الصحابة\" ١/ ٢٣١ - ٢٣٨ (٨٩)، \"الاستيعاب\" ١/ ١٩٨ - ٢٠٠ (٨٤)، \"أسد الغابة\" ١/ ١٥١ - ١٥٣ (٢٥٨)، \"الإصابة\" ١/ ٧١ - ٧٢ (٢٧٧).\n(^٣) انظر ترجمته في \"معرفة الصحابة\" ١/ ٢٤٠، ٢٤١ (٩٢)، \"الاستيعاب\" ١/ ٢٠٠ (٨٥)، \"أسد الغابة\" ١/ ١٥٠ (٢٥٧)، \"الإصابة\" ١/ ٧٢ (٢٧٨).","vol":"2","page":506},{"text":"المسافر الصوم وشطر الصلاة\" (^١). وفيهم: أنس بدون ابن مالك فوق العشرين.\nوفي الرواة غيرهم: أنس بن مالك ثلاثة ذكرتهم في \"شرح العمدة\" (^٢).\nفائدة ثانية:\nأنس يشتبه بأتش -بالمثناة فوق بدل النون وشين معجمة-، وهو محمد بن الحسن بن أتش الصنعاني المتروك (^٣) وأخوه علي بن الحسن فاعلم ذَلِكَ.\nوأما الراوي عنه فهو الإمام أبو الخطاب قتادة (ع) بن دعامة -بكسر الدال- بن قتادة بن عزيز -بعين مهملة مفتوحة وزاي مكررة الأولى مكسورة- بن عمرو بن ربيعة بن عمرو بن الحارث بن سدوس بن شيبان بن ذهل -بضم الذال المعجمة- بن ثعلبة بن عكابة -بالباء الموحدة- بن صعب بن بكر بن وائل، السدوسي البصري، التابعي الثقة الجليل، الحافظ البارع. وكان أكمه. روى عن أنس وأبي الطفيل وغيرهما من الصحابة، وخلائق من التابعين.\n_________\n(^١) رواه أبوداود (٢٤٠٨)، والترمذي (٧١٥)، والنسائي ٤/ ١٨٠ - ١٨١، وابن ماجه (١٦٦٧)، وأحمد ٤/ ٤٧. قال الترمذي: هذا حديث حسن. وقال الألباني في \"صحيح سنن الترمذي\" (٥٧٥) حسن صحيح.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٤٢٥ - ٤٢٦.\n(^٣) وثقه أبو حاتم، وابن حبان، وقال النسائي: ليس بثقة، وقال مرة: متروك، وتعقبه ابن حجر فقال: كلام النسائي فيه غير مقبول؛ لأن أحمد وعلي بن المديني لا يرويان إلا عن مقبول. انظر ترجمته- في: \"الجرح والتعديل\" ٧/ ٢٢٦، و\"تهذيب الكمال\" ٢٥/ ٥٦ - ٥٧، و\"تهذيب التهذيب\" ٣/ ٥٤٠.","vol":"2","page":507},{"text":"قَالَ الترمذي: لا نعرف لقتادة سماعًا من أحد من الصحابة إلا من أنس وأبي الطفيل (^١)، وروى عنه خلق من التابعين فمن بعدهم، وثناء الحفَّاظ عليه مشهور، وإن رمي بالتدليس والقدر.\nمات كهلًا سنة سبع عشرة ومائة، أو ثماني عشرة عن ستًّ أو سبع وخمسين سنة (^٢).\nقَالَ معمر: جاء رجل إلى ابن سيرين فقال: رأيتُ حمامة التقمت لؤلؤة، فخرجت منها أعظم مما دخلت، ورأيت حمامة أخرى التقمت لؤلؤة، فخرجت أصغر مما دخلت، ورأيت حمامة أخرى التقمت لؤلؤة، فخرجت كما دخلت سواء. فقال لَهُ ابن سيرين: أما الأولى: فذاك الحسن يسمع الحديث فيجوده بمنطقه ثمَّ يصل فيه من مواعظه، وأما الثاني: فذاك محمد بن سيرين ينقص منه ويشك فيه، وأما الثالث: فقتادة وهو أحفظ الناس (^٣).\nفائدة:\nليس في الكتب الستة من اسمه قتادة بن دعامة سوى هذا.\nوأما حسين (ع) المعلم: فهو ابن ذكوان المكتب العوذي نسبة إلى بن سود بطن من الأزد، البصري. سمع قتادة وعطاء وغيرهما،\n_________\n(^١) \"سنن الترمذي\" عقب حديث رقم (٢٩٤١).\n(^٢) انظر: \"الطبقات الكبرى\" ٧/ ٢٢٩، \"طبقات خليفة\" ص ٢١٣، \"التاريخ الكبير\" ٧/ ١٨٥، ١٨٦ (٨٢٧)، \"التاريخ الصغير\" ١/ ٢٨٢، \"الجرح والتعديل\" ٧/ ١٣٣ (٧٥٦) \"الثقات\" لابن شاهين (١١٤٥) \"تهذيب الكمال\" ٢٣/ ٤٩٨ - ٥١٧ (٤٨٤٨)، \"سير أعلام النبلاء\" ٥/ ٢٦٩، \"شذرات الذهب\" ١/ ١٥٣.\n(^٣) رواه أحمد في \"العلل ومعرفة الرجال\" ٢/ ٣١٥ (٢٣٩٥)، وأبو نعيم في \"الحلية\" ٢/ ٣٣٤ ترجمة: قتادة بن دعامة، والبيهقي في \"شعب الإيمان\" ٤/ ١٩٣ - ١٩٤ (٤٧٧٧).","vol":"2","page":508},{"text":"وعنه: شعبة ويحيى القطان وغيرهما، وهو ثقة كما قاله يحيى بن معين وغيره (^١).\nقَالَ أبو داود: ولم يَرْوِ عن عبد الله بن بريدة، عن أبيه، عن النبي - ﷺ - شيئًا. إنما يروي عن عبد الله بن بريدة، عن غير أبيه، ولعله أراد أن غالب روايته كذلك.\nوإلا فقد روى في السير عن عبد الله، عن أبيه مرفوعًا: \"من استعملناه عَلَى عمل فرزقناه رزقًا\" (^٢) .. الحديث.\nوأما شعبة فقد سلف.\nوأما يحيى: فهو الإمام الحافظ أبو سعيد يحيى بن سعيد بن فروخ القطان التميمي، أبو سعيد البصري الأحول، يقال: مولى بني تميم وليس لأحد عليه ولاء، سمع الثوري وغيره من الأعلام، وعنه: السفيانان وأحمد وخلق. والإجماع قائم عَلَى جلالته وإمامته وعظم علمه وإتقانه وبراعته. أقام عشرين سنة يختم القرآن في كل يوم وليلة، ولم يَفُتْه الزوال في المسجد أربعين سنة.\nرئي في المنام وعلى قميصه مكتوب بين كتفيه: بسم الله الرحمن الرحيم براءة ليحيى بن سعيد من النار، وبُشِّر قبل موته بعشر سنين بأمان من الله يوم القيامة، ولد سنة عشرين ومائة، ومات سنة عشرين ومائتين (^٣).\n_________\n(^١) انظر: \"طبقات ابن سعد\" ٧/ ٢٧٠، \"تهذيب الكمال\" ٦/ ٣٧٢ (١٣٠٩)، \"سير أعلام النبلاء\" ١٦/ ٣٤٥ - ٣٤٦ (١٤٧).\n(^٢) رواه أبوداود (٢٩٤٣) وابن خزيمة (٢٣٦٩) والحاكم ١/ ٤٠٦ وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، والبيهقي ٦/ ٣٣٥ (١٣٠٢٠)، وصححه الألباني في \"غاية المرام\" (٤٦٠).\n(^٣) تقدم في \"المقدمة\".","vol":"2","page":509},{"text":"قَالَ إسحاق بن إبراهيم الشهيدي (^١): كنت أرى يحيى القطان يصلي العصر ثم يستند إلى أصل منارة مسجده، فيقف بين يديه علي بن المديني وسليمان بن داود وأبو أيوب الشاذكوني وعمرو بن علي وأحمد بن حنبل ويحيى بن معين وغيرهم يسألونه عن الحديث وهم قيام عَلَى أرجلهم إلى أن تحين صلاة المغرب، لا يقول لواحد منهم اجلس، ولا يجلسون هيبةَ لَهُ وإعظامًا.\nفائدة:\nيحيى بن سعيد جماعة تقدم بيانهم قريبًا في باب: أيُّ الإسلام أفضل.\nوأما مسدد: فهو أبو الحسن مسدد بن مسرهد بن مسربل بن مغربل بن مرعبل بن أرندل بن سرندل بن عرندل بن ماسك بن المستورد بن أسد بن شُرَيك -بضم الشين- بن مالك بن عمرو بن مالك بن فهم بن غنم بن دوس، الأزدي الدوسي، البصري الحافظ الثقة. وفي نسبه اختلاف كبير، قَالَ ابن الجوزي: مسدد ومسرهد لقبان واسمهما عبد الملك بن عبد العزيز.\nروى عن جماعة من الأعلام منهم: حماد ويحيى، وعنه الأعلام:\nالبخاري، وأبوداود، وأبو حاتم وغيرهم. وروى النسائي عن رجل عنه، وروى لَهُ الترمذي أيضًا، مات سنة ثمان وعشرين ومائتين (^٢).\n_________\n(^١) هو إسحاق بن إبراهيم بن حبيب بن الشهيد الشهيدي، أبو يعقوب البصري. انظر ترجمته في: \"تهذيب الكمال\" ٢/ ٣٦١.\n(^٢) انظر: \"طبقات ابن سعد\" ٧/ ٣٠٧، و\"التاريخ الكبير\" ٨/ ٧٢ (٢٢٠٩)، و\"تهذيب الكمال\" ٢٧/ ٤٤٣ (٥٨٩٩)، \"سير أعلام النبلاء\" ١٠/ ٥٩١ - ٥٩٥ (٢٠٨)، \"شذرات الذهب\" ٢/ ٦٦.","vol":"2","page":510},{"text":"فائدة: ليس في الكتب الستة مسدد غيره.\nوكان أبو نعيم يقول عند سماع نسبه: هذِه رقية عقرب، وقيل: إنه كان يقول: لو كان في هذِه النسبة: بسم الله الرحمن الرحيم، كانت رقية عقرب (^١). ومما يقاربه: جخدب بن جرعب أبو الصقعب كوفي يروي عن عطاء بن أبي رباح وعنه: سفيان الثوري (^٢).\nالوجه الثالث:\nقوله: (وعن حسين المعلم) يعني: أن يحيى حدث به عن شعبة وعن حسين كلاهما عن قتادة.\nالوجه الرابع:\nمعنى الحديث لا يؤمن الإيمان التام، وإلا فأصل الإيمان حاصل وإن لم يكن بهذِه الصفة. والمراد: يحب لأخيه من الخير كما سلف في رواية النسائي، وهذا قَدْ يُعَدُّ من الصعب الممتنع. وليس كذلك كما نبه عليه ابن الصلاح.\nأو معناه: لا يكمل إيمان أحدكم حتَّى يحب لأخيه في الإسلام ما يحب لنفسه. والقيام بذلك يحصل بأن يحب له حصول مثل ذَلِكَ من جهة لا يزاحمه فيها، بحيث لا تنقص النعمة على أخيه شيئًا من النعمة عليه. وذلك سهل عَلَى القلب السليم، وإنما يعسر عَلَى القلب الدغل. عافانا الله أجمعين (^٣)، فيحب الخير لأخيه في الجملة دون زيادة الفضل.\n_________\n(^١) أورده المزي في \"تهذيب الكمال\" ٢٧/ ٤٤٧.\n(^٢) انظر: \"المنفردات والوحدان\" ص ٢٤٣ (١٢٧٩)، \"الجرح والتعديل\" ٢/ ٥٥١ (٢٢٨٧).\n(^٣) \"صيانة صحيح مسلم\" ص ٢٠٣.","vol":"2","page":511},{"text":"وقال أبو الزناد والقاضي: ظاهره التسوية وحقيقته التفضيل؛ لأن كل أحد يحب أن يكون أفضل، فإذا أحب لغيره ما يحب لنفسه كان هو من المفضولين (^١). ألا ترى أن الإنسان يحب أن ينتصف من حقه ومظلمته، فإذا كمل إيمانه وكانت لأخيه عنده مظلمة، بادر إلى إنصافه من نفسه، وآثر الحق وإن كان عليه فيه بعض مشقة.\nوقد أشار إلى هذا المعنى الفضيل بن عياض بقوله لسفيان: إن كنت تريد أن يكون الناس مثلك، فما أديت لله الكريم النصيحة، فكيف وأنت تودُّ أنهم دونك (^٢).\nوعن الأحنف بن قيس: أنه سُئِلَ ممن تعلمت العلم؟ فقال: من نفسي؟ قيل: وكيف ذلك؟ قَالَ: كنت إِذَا كرهتُ شيئًا من غيري، لم أفعل باحد مثله.\n_________\n(^١) \"إكمال المعلم\" ١/ ٢٨٢.\n(^٢) رواه البيهقي في \"شعب الإيمان\" ٦/ ٣٠٣ (٢٨٥٩).","vol":"2","page":512},{"text":"<span data-type='title' id=toc-211>٨ - باب: حُبُّ الرَّسُولِ - ﷺ - مِنَ الإِيمَانِ</span>\n١٤ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ قَالَ: حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِى هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِى نَفْسِى بِيَدِهِ لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ\". [مسلم ٤٤ - فتح ١/ ٥٨]\n\n١٥ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - ح، وَحَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ\". [مسلم ٤٤ - فتح ١/ ٥٨]\nنا أَبُو اليَمَانِ قَالَ: أَنَا شُعَيْبٌ نا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ\".\nنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ ثنَا ابن عُلَيَّةَ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -، وَثنَا آدَمُ ثنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ\".\nالكلام عليهما من وجوه:\nأحدها:\nحديث أبي هريرة الأول، هو من أفراد البخاري دون مسلم، وحديث أنس أخرجه مسلم عن ابن المثنى وابن بشار، عن غندر عن شعبة (^١)، وعن زهير عن ابن علية، وعن شيبان بن فروخ، عن\n_________\n(^١) مسلم (٤٤/ ٧٠) كتاب الإيمان، باب: وجوب محبة رسول الله - ﷺ - أكثر من الأهل.","vol":"2","page":513},{"text":"عبد الوارث كلاهما، عن عبد العزيز، عن أنس (^١)، وفي لفظ له: \"من أهله وماله\".\nثانيها: في التعريف برواته غير ما سلف.\nأما حديث أبي هريرة فسلفت ترجمته (^٢)، وترجمة أبي اليمان (^٣) وشعيب (^٤).\nوأما الأعرج فهو أبو داود (ع) عبد الرحمن بن هرمز المدني القرشي التابعي الثقة.\nوالأعرج لقب، مولى ربيعة بن الحارث بن عبد المطلب، ويقال: مولى محمد بن ربيعة. سمع أبا هريرة وغيره من الصحابة، وعنه الزهري وغيره من التابعين والأعلام.\nمات بالأسكندرية سنة سبع عشرة ومائة، ووهم مَن قَالَ: سنة عشر (^٥).\nفائدة:\nليس في الكتب الستة من اسمه عبد الرحمن بن هرمز سواه.\n_________\n(^١) مسلم (٤٤/ ٦٩) كتاب الإيمان، باب: وجوب محبة رسول الله - ﷺ - أكثر من الأهل.\n(^٢) في شرح حديث رقم (٩).\n(^٣) في شرح حديث رقم (٧).\n(^٤) في شرح حديث رقم (٧).\n(^٥) انظر: \"التاريخ الكبير\" ٥/ ٣٦٠ (١١٤٤)، و\"الجرح والتعديل\" ٥/ ٢٩٧ (١٤٠٨)، و\"ثقات ابن حبان\" ٥/ ١٠٧، و\"تهذيب الكمال\" ١٧/ ٤٦٧ (٣٩٨٣)، و\"سير أعلام النبلاء\" ٥/ ٦٩ - ٧٠ (٢٥)، \"شذرات الذهب\" ١/ ١٥٣.","vol":"2","page":514},{"text":"فائدة:\nحيث يذكر مالكٌ ابنَ هرمز أو يحكي عنه فليس هذا إنما هو عبد الله بن يزيد بن هرمز الفقيه، قليل الرواية ترجم لَهُ ابن سعد. ومات سنة ثمان وأربعين ومائة (^١).\nوأما الأعرج، فإنه روى عنه بواسطة، فاعلم ذَلِكَ، فإنه قَدْ التبس عَلَى بعض الفقهاء ذَلِكَ.\nفائدة:\nالأعرج لقب لجماعة: هذا أحدهم، وثانيهم: سلمة (ع) بن دينار (^٢)، وثالثهم: ثابت (خ م ت ن) بن عياض، روى عن أبي هريرة (^٣).\nوأما أبو الزناد فهو: الإمام أبو عبد الرحمن عبد الله بن ذكوان (^٤) وأبو الزناد لقب لَهُ اشتهر به، وكان يغضب منه، القرشي مولاهم المدني أمير المؤمنين في الحديث، التابعي.\nروى عن أنس وأبي أمامة أسعد بن سهل بن حنيف، وعبد الله بن جعفر بن أبي طالب، وشهد معه جنازة، وغيرهم. وأرسل عن عبد الله بن عمرو، وعمر بن أبي سلمة، وعنه: هشام وجمع من التابعين وغيرهم. وجلالته وثقته مجمع عليها.\nقَالَ عبد ربه بن سعيد: رأيت أبا الزناد دخل مسجد النبي - ﷺ -، ومعه\n_________\n(^١) انظر ترجمته في: \"الطبقات\" لابن سعد ٥/ ٢٨٤، و\"التاريخ الكبير\" ٥/ ٢٢٤ (٧٣٣)، و\"الجرح والتعديل\" ٥/ ١٩٩ (٩٢٤).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٤/ ٧٨ (٢٠١٦)، و\"الجرح والتعديل\" ٤/ ١٥٩ (٢٧٠١)، و\"تهذيب الكمال\" ١١/ ٢٧٢ (٢٤٥٠).\n(^٣) انظر: \"الجرح والتعديل\" ٢/ ٤٥٤ (١٨٣٣)، و\"تهذيب الكمال\" ٤/ ٣٦٧ (٨٢٥).\n(^٤) ورد في هامش (ف): قيل: إن ذكوان كان أخا أبي لؤلؤة قاتل عمر.","vol":"2","page":515},{"text":"من الأتباع مثل ما مع السلطان فمن سائل عن فريضة، ومن سائل عن الحساب، ومن سائل عن الشعر، ومن سائل عن الحديث، ومن سائل عن معضلة (^١).\nوقال الليث: رأيت أبا الزناد وخلفه ثلاثمائة طالب، من طالب فقه وعلم وشعر وصنوف، ثمَّ لم يلبث أن بقي وحده، وأقبلوا عَلَى ربيعة (^٢).\nوكان ربيعة يقول: شبر من حظوة خير من ذراع من علم (^٣).\nوقال محمد بن سلام الجمحي: قيل لأبي الزناد: لم تحب الدراهم وهي تدنيك من الدنيا؟ فقال: إنها وإن أدنتني منها فقد صانتني عنها (^٤).\nمات في رمضان فجأة في مغتسله سنة إحدى وثلاثين ومائة عن ست وستين سنة، وقيل: سنة اثنتين، وقيل: سنة ثلاث (^٥).\nفائدة: لا أعلم في الكتب الستة من اكتنى بهذِه الكنية سواه، ولا من اسمه عبد الله بن ذكوان غيره (^٦).\n_________\n(^١) انظر: \"الجرح والتعديل\" ٥/ ٤٩ - ٥٠، و\" تهذيب الكمال\" ١٤/ ٤٨٠، و\"سير أعلام النبلاء\" ٥/ ٤٤٦.\n(^٢) انظر: \"تهذيب الكمال\" ١٤/ ٤٨٠، و\"سير أعلام النبلاء\" ٥/ ٤٤٧.\n(^٣) ذكره المزي في \"تهذيب الكمال\" ١٤/ ٤٨٠، والذهبي في \"السير\" ٥/ ٤٤٧.\n(^٤) ذكره المزي في \"تهذيب الكمال\" ١٤/ ٤٨٢، والذهبي في \"السير\" ٥/ ٤٤٨.\n(^٥) انظر: \"التاريخ الكبير\" ٥/ ٨٣ (٢٢٨)، \"الجرح والتعديل\" ٥/ ٤٩ (٢٧٧)، \"تهذيب الكمال\" ١٤/ ٤٧٦ (٣٢٥٣)، \"سير أعلام النبلاء\" ٥/ ٤٤٥ - ٤٥١ (١٩٩).\n(^٦) ورد في هامش (ف): قُلْتُ: بلى، عبد الله بن أبي صالح، واسم أبي صالح: ذكوان، روى لَهُ مسلم، هذا المشهور في اسم أبي صالح هذا، ويقال أيضًا عباد.","vol":"2","page":516},{"text":"فائدة ثانية: قَالَ البخاري: أصح أسانيد أبي هريرة: أبو الزناد، عن الأعرج، عن أبي هريرة.\nوأما سند حديث أنس الأول فأنس سلف قريبًا (^١) وأما عبد العزيز (ع) بن صهيب فهو بناني أعمى بصري. كان مولى لبنانة بن سعد بن غالب.\nقَالَ محمد بن سعد: كان يقال له: العبد.\nوقال ابن الأثير: نسبة إلى سكة بنانة بالبصرة وهو تابعي. سمع أنسًا، وعنه ابن علية وشعبة (^٢) وقال (^٣): هو عندي في أنس أحب إلي من قتادة. اتفقوا على توثيقه. مات سنة ثلاثين ومائة (^٤).\nوأما الراوي عنه فهو الإمام أبو بشر إسماعيل (ع) بن إبراهيم بن مقسم البصري. مولى عبد الرحمن بن قطبة الأسدي -أسد خزيمة- وأصله كوفي.\nوعُلَيَّة أُمُّه وهي بنت حسان، مولاة لبني شيبان، وكانت امرأة نبيلة عاقلة. وكان صالح المرِّي وغيره من وجوه أهل البصرة وقتها يدخلون عليها، فتَبْرُز لهم وتحدثهم وتسائلهم. وزعم علي بن حُجر أن علية جدته أُمُّ أبيه لا أُمُّه (^٥).\n_________\n(^١) سبق في شرح حديث رقم (١٣).\n(^٢) \"اللباب في تهذيب الأنساب\" ١/ ١٧٨، وفيه: روى عنه شعبة وعبد الوارث.\n(^٣) أى: شعبة.\n(^٤) انظر: \"طبقات ابن سعد\" ٧/ ٢٤٥، \"التاريخ الكبير\" ٦/ ١٤ (١٥٣٤)، و\"الجرح والتعديل\" ٥/ ٣٨٤ (١٧٩٤)، و\"الثقات\" لابن حبان ٥/ ١٢٣، و\"تهذيب الكمال\" ١٨/ ١٤٧ (٣٤٥٣)، و\"التقريب\" (٤١٠٢)، \"شذرات الذهب\" ١/ ٣٧.\n(^٥) قال الخطيب في \"تاريخه\" ٦/ ٢٣١: قلت: وزعم علي بن حجر أن علية ليست أمَّه وإنما هي جدته أم أمه. وفي \"تهذيب الكمال\" ٣/ ٣١ عن الخطيب: إنما هي جدته أم أمِّه، وفي \"سير أعلام النبلاء\" ٩/ ١١٥ عن الخطيب أيضًا: انما هي جدته لأمِّه.","vol":"2","page":517},{"text":"روى عن مالك بن أنس وغيره، وعنه أحمد وخلق. قَالَ شعبة: هو ريحانة الفقهاء، سيد المحدثين، وجلالته وثقته متفق عليهما. قَالَ أبو داود: ما أحد من المحدثين إلا قَدْ أخطا إلا إسماعيل ابن علية، وبشر بن المفضل. وقال عمرو بن زرارة: صحبته أربع عشرة سنة فما رأيته ضحك فيها، وصحبته سبع سنين فما رأيته تبسم فيها.\nولي صدقات البصرة، والمظالم ببغداد في آخر خلافة هارون. ونزل هو وولده ببغداد، واشترى بها دارًا، وتوفي بها ودفن في مقابر عبد الله بن مالك، وصلى عليه ابنه إبراهيم. ولد سنة عشر ومائة، ومات سنة ثلاث وتسعين (^١).\nوأما الراوي عنه فهو أبو يوسف (ع) يعقوب بن إبراهيم بن كثير بن زيد بن أفلح بن منصور بن مزاحم العبدي القيسي، مولى عبد القيس الدورقي البغدادي الحافظ، أخو أحمد بن إبراهيم. واختلف في نسبته فقيل: أصله من فارس، وقيل: نسب إلى لبس القلانس الدورقية.\nقَالَ الكلاباذي: دورق: قلانس كان يلبسها، فنسب إليها، وقيل: كان الإنسان إِذَا نسك في ذَلِكَ الزمن، قيل له: دورقي، وكان أبوه قد تنسَّك. رأى الليث بن سعد، وسمع ابن عيينة وغيره، وعنه أخوه أحمد وأبو زرعة الرازي وغيرهما.\nوآخر من روى عنه محمد بن مخلد الدوري، وكان ثقة حافظًا متقنًا، صنف \"المسند\"، ولد سنة ست وستين ومائة، ومات سنة اثنتين وخمسين\n_________\n(^١) انظر: \"التاريخ الكبير\" ١/ ٣٤٢ (١٠٧٨)، \"الجرح والتعديل\" ٢/ ١٥٣ (٥١٣)، \"الثقات\" ٨/ ١٠٤، \"تاريخ بغداد\" ٦/ ٢٢٩ (٣٢٧٧)، \"تهذيب الكمال\" ٣/ ٢٣ (٤١٧)، \"لسان الميزان\" ١/ ٦٠٢، \"التقريب\" (٤١٩).","vol":"2","page":518},{"text":"ومائتين (^١)، قَالَ الخطيب: حدث عنه محمد بن سعد ومحمد بن مخلد الدوري وبين وفاتيهما مائة سنة وسنة واحدة (^٢).\nفائدة:\nفي الكتب الستة يعقوب بن إبراهيم اثنان: أحدهما: هذا، وثانيهما: الزهري (^٣) (ع) الوَرع وسيأتي في العلم، وأما سند حديث أنس الثاني فسلف.\nثالثها: في فوائده:\nالأولى: الحب: الوداد، وأحبه فهو محبوب عَلَى غير قياس، ومُحبٌّ على القياس، وكره بعضهم حببته (^٤). وحكاها سيبويه مع أحببته. والمحبة أيضًا: اسم للحب، والحِبُّ: المحبوب، والأنثى: حِبَّةٌ، وامرأة مُحِبَّةٌ لزوجها ومُحِبٌّ عن الفراء.\nالثانية: جواز الحلف من غير استحلاف إِذَا كان لمهم.\nالثالثة: معنى الحديث: لا يكمل إيمان أحدكم حتَّى يكون بهذِه الصفة، فمن لم يكن هكذا فهو ناقص الإيمان. قَالَ الخطابي: معناه لا تصدق في [حبي حتى] (^٥) تفني في طاعتي نفسك، وتؤثر رضاي عَلَى هواك وإن كان فيه هلاكك.\n_________\n(^١) انظر: \"الطبقات الكبرى\" ٧/ ٣٦٠، و\"الجرح والتعديل\" ٩/ ٢٠٢ (٨٤٤)،\nو\"تهذيب الكمال\" ٣٢/ ٣١١ (٧٠٨٣)، \"سير أعلام النبلاء\" ١٢/ ١٤١ - ١٤٤.\n(^٢) \"السابق واللاحق\" ص (٣٧٥).\n(^٣) انظر: \"التاريخ الكبير\" ٨/ ٣٩٦ (٣٤٥٩)، و\"الجرح والتعديل\" ٩/ ٢٠٢ (٨٤٣)، و\"تهذيب الكمال\" ٣٢/ ٣٠٨ (٧٠٨٢)، \"سير أعلام النبلاء\" ٩/ ٤٩١ - ٤٩٣ (١٨٤)، \"شذرات الذهب\" ٢/ ٢٢.\n(^٤) حكاها الأزهري عن الفراء. \"تهذيب اللغة\" ١/ ٧١٧.\n(^٥) توجد علامة سقط بالمخطوط وهو مطموس بالهامش والمثبت يقتضيه السياق.","vol":"2","page":519},{"text":"قَالَ أبو الزناد: وهذا الحديث من جوامع الكلم الذي أوتيه عليه أفضل الصلاة والسلام؛ إِذ أقسام المحبة ثلاثة: محبة إجلال إعظام كمحبة الولد للوالد، ومحبة شفقة ورحمة كمحبة الوالد لولده، ومحبة مشاكلة واستحسان كمحبة سائر الناس، فجمع - ﷺ - أصناف المحبة في محبته.\nوقال ابن بطال: معنى الحديث: أن من استكمل الإيمان علم أن حق الرسول آكد عليه من حق ولده ووالده والناس أجمعين؛ لأن به استُنْقِذْنا من النار وهُدِينا من الضلال، والمراد بالحديث: بذل النفس دونه.\nوقال الكسائي في قوله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ (٦٤)﴾ [الأنفال: ٦٤] أي: حسبك الله ناصرًا وكافيًا، وحسبك من اتبعك من المؤمنين ببذل أنفسهم دونك (^١).\nقَالَ القاضي عياض: ومن محبته - ﷺ - نَصْرُ سنته، والذَّبُّ عن شريعته، وتمني حضور حياته فيبذل ماله ونفسه دونه.\nقَالَ: وإذا تبين ما ذكرناه تبين أن حقيقة الإيمان لا تتم إلا بذلك، ولا يصحُّ إلا بتحقيق إعلاء قدر النبي - ﷺ - ومنزلته عَلَى كل والد وولد ومحسن ومفضل، ومن لم يعتقد هذا واعتقد ما سواه فليس بمؤمن (^٢).\nوقال القرطبي: لابد أن تكون محبة النبي - ﷺ - راجحة عَلَى كل أحد؛ لأنه - ﷺ - قَدْ كمَّله الله على جميع جنسه وفضَّله على سائر نوعه، بما جَبَلَهُ عليه من المحاسن الظاهرة والباطنة (^٣).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٦٥ - ٦٦.\n(^٢) \"إكمال المعلم\" ١/ ٢٨٠ - ٢٨١.\n(^٣) \"المفهم\" ١/ ٢٢٥.","vol":"2","page":520},{"text":"ثمَّ قَالَ بعد حكاية كلام القاضي: ظاهره أنه صرف محبة النبي - ﷺ - إلى اعتقاد تعظيمه وإجلاله، ولا شك في كفر من لم يعتقد ذَلِكَ. غير أن تنزيل هذا الحديث عَلَى ذَلِكَ المعنى غير صحيح؛ لأن اعتقاد الأعظمية ليس بالمحبة ولا الأحبية، ولا مستلزمًا لها؛ إذ قَدْ يجد الإنسان من نفسه إعظام شخص ولا يجد محبة؛ ولأن عمر - ﵁ - لما سمع هذا الحديث قَالَ: يا رسول الله، لأنت أحب إلي من كل شيء إلا نفسي. فقال رسول الله - ﷺ -: \"لا والذي نفسي بيده حتَّى أكون أحب إليك من نفسك\" فقال لَهُ عمر: فإنه الآن، لأنت أحب إلي من نفسي. فقال - ﷺ -: \"الآن يا عمر\" رواه البخاري في الأيمان والنذور منفردًا به (^١).\nفهذا كله تصريح بأن هذِه المحبة ليست باعتقاد تعظيم، بل ميل إلى المعتقد تعظيمه وتعلق القلب به.\nوعلى هذا معنى الحديث -والله أعلم- أن من لم يجد من نفسه ذَلِكَ الميل لم يكمل إيمانه، عَلَى أن كل من صدَّق به - ﷺ - وآمن به إيمانًا صحيحًا لم يخل عن وجدان شيء من تلك المحبة الراجحة للنبي - ﷺ -، غير أنهم في ذَلِكَ متفاوتون، فمنهم من أخذ من تلك الأرجحية بالحظ الأوفر كقضية عمر السالفة.\nومن المؤمنين من يكون مستغرقًا بالشهوات محجوبًا بالغفلات عن ذَلِكَ المعنى في أكثر أوقاته، لكنه إِذَا ذُكر النبي - ﷺ - أو شيء من فضائله اهتاج لذكره واشتاق لرؤيته بحيث يُؤْثِر رؤيته بل رؤية قبره ومواضع آثاره عَلَى أهله وماله وولده ووالده ونفسه والناس أجمعين، فيخطر له هذا ونحوه وجدانًا لا شك فيه، غير أنه سريع الزوال والذهاب؛ لغلبة\n_________\n(^١) سيأتي برقم (٦٦٣٢) باب: كيف كانت يمين النبي - ﷺ -.","vol":"2","page":521},{"text":"الشهوات وتوالي الغفلات، ويخاف عَلَى من هذا حاله ذهاب أصل تلك المحبة (^١).\nفرع حسن:\nقَالَ القاضي حسين من أصحابنا: يجب عَلَى المرء أن يكون جَزَعُهُ وحزنُه وقلقُه عَلَى فراق النبي - ﷺ - أكثر من حزنه عَلَى فراق أبويه، كما يجب عليه أن يكون عنده أحب إليه من نفسه وأهله وماله.\nتنبيه.\nقُدِّم في الحديث الوالد عَلَى الولد، ومحبة الإنسان لولده أعظم من والده غالبًا؛ لأن كثيرًا من الناس لا ولد له وكل أحد له والد، فلذلك قدم الأعم ثمَّ خصَّ. عَلَى أن في مسلم تقديم الولد عَلَى الوالد في حديث أنس، وسببه المعنى الآخر، فتنبَّهْ له.\n_________\n(^١) \"المفهم\" ١/ ٢٢٥ - ٢٢٧.","vol":"2","page":522},{"text":"<span data-type='title' id=toc-212>٩ - باب حَلَاوَةِ الإِيمَانِ</span>\n١٦ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِىُّ قَالَ: حَدَّثَنَا أَيُّوبُ عَنْ أَبِى قِلَابَةَ، عَنْ أَنَسٍ، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"ثَلَاثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلَاوَةَ الإِيمَانِ: أَنْ يَكُونَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَأَنْ يُحِبَّ الْمَرْءَ لَا يُحِبُّهُ إِلاَّ للهِ، وَأَنْ يَكْرَهَ أَنْ يَعُودَ فِي الْكُفْرِ كَمَا يَكْرَهُ أَنْ يُقْذَفَ فِي النَّارِ\". [٢١، ٦٠٤١، ٦٩٤١ - مسلم ٤٣ - فتح ١/ ٦٠]\nثنا مُحَمَّدُ بْنُ المُثنَّى نا عَبْدُ الوَهَّابِ الثَّقَفِيُّ نا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"ثَلَاثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلَاوَةَ الإِيمَانِ: أَنْ يَكُونَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَأَنْ يُحِبَّ المَرْءَ لَا يُحِبُّهُ إِلَّا لله، وَأَنْ يَكْرَهَ أَنْ يَعُودَ فِي الكُفْرِ كَمَا يَكْرَهُ أَنْ يُقْذَفَ فِي النَّارِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري قريبًا عن سليمان بن حرب، عن شعبة، عن قتادة عن أنس (^١).\nوأخرجه أيضًا في الإكراه عن محمد بن عبد الله بن حوشب، عن عبد الوهاب (^٢).\nوأخرجه مسلم هنا عن إسحاق بن إبراهيم، ومحمد بن يحيى بن أبي عمر، وبندار، عن عبد الوهاب (^٣)، وتفرد به عبد الوهاب، عن أيوب.\n_________\n(^١) سيأتي برقم (٢١)، باب: من كره أن يعود في الكفر كما يكره أن يلقى في النار.\n(^٢) سيأتي برقم (٦٩٤١)، باب: من اختار الضرب والقتل والهوان على الكفر.\n(^٣) رواه مسلم (٤٣/ ٦٧) باب بيان خصال من اتصف بهن وجد حلاوة الإيمان.","vol":"2","page":523},{"text":"كما قَالَه خلف في \"الأطراف\"، لكن ذكر الدارقطني أن وهيب بن خالد الباهلي رواه عن أيوب موقوفًا.\nولفظ مسلم: \"وجد بهن\" بزيادة: \"بهنَّ\"، وفي لفظ له وللبخاري: \"وأن يكره أن يعود في الكفر بعد أن أنقذه الله منه\" (^١) إلى آخره، وفي رواية له: \"من أن يرجع يهوديًّا أو نصرانيًّا\" (^٢).\nوأما أنس فسلف.\nوأما أبو قلابة -فبكسر القاف، والباء الموحدة- واسمه عبد الله (ع) بن زيد بن عمرو، وقيل: عامر بن ناتل (^٣) -بالمثناة فوق- ابن مالك الجرمي البصري التابعي الجليل المتفق عَلَى جلالته وثقته.\nسمع أنسًا وغيره من الصحابة، وعنه أيوب وغيره من التابعين، مات بالشام سنة أربع ومائة. وذكر للقضاء فهرب حتَّى أتى اليمامة، وقال: ما وجدت مثل القاضي العالم إلا مثل رجل وقع في بحر فما عسى أن يسبح حتَّى يغرق (^٤).\nوأما أيوب: (ع) فهو الإمام المجمع على جلالته وإمامته وثقته وثبته، أبو بكر أيوب بن أبي تميمة -بفتح المثناة فوق- واسمه: كيسان السختياني -بفتح السين المهملة وسكون الخاء المعجمة وكسر\n_________\n(^١) سيأتي برقم (٢١) كتاب: الإيمان، باب: من كره أن يعود في الكفر. ومسلم (٤٣/ ٦٧) كتاب الإيمان، باب: بيان خصال من اتصف بهن وجد حلاوة الإيمان.\n(^٢) رواه مسلم (٤٣/ ٦٨) الموضع السابق.\n(^٣) ورد في هامش (ف): روجع بخط الدمياطي بالباء الموحدة.\n(^٤) انظر: \"طبقات ابن سعد\" ٧/ ١٨٣، و\"التاريخ الكبير\" ٥/ ٩٢ (٢٥٥)، و\"الجرح والتعديل\" ٥/ ٥٧ (٢٦٨)، و\"تهذيب الكمال\" ١٤/ ٥٤٢ (٣٢٨٣)، \"سير أعلام النبلاء\" ٤/ ٤٦٨ - ٤٧٥ (١٧٨).","vol":"2","page":524},{"text":"التاء- البصري التابعي، مولى بني عنزة، ويقال: جهينة. ومواليه حلفاء بني الحريش.\nوقيل لَهُ: السختياني. لأنه كان يبيع الجلود بالبصرة، وقال السمعاني: هذِه النسبة إلى عمل السختيان وبيعه، وهو الجلود الضائنة ليست بأدم (^١).\nوقال الصغاني في \"عبابه\": السختيان: جلد الماعز المدبوغ، فارسي معرب.\nوفي \"المطالع\" بعد أن ضبطه بالفتح (^٢) أن الجوهري قَالَ: سمي بذلك؛ لأنه يبيع الجلود. وقال: ومنهم من يضم السين.\nرأى أنسًا، وسمع عمرو بن سلِمة -بكسر اللام- الجرمي، وخلقًا من كبار التابعين.\nوعنه: ابن سيرين، وقتادة، وعمرو بن دينار، وهم من شيوخه، وغيرهم من التابعين، وغيرهم كمالك، والثوري، وشعبة.\nقَالَ ابن علية: كنا نقول: عنده ألفا حديث. وقال شعبة: ما رأيت مثله، كان سيد الفقهاء. وقال ابن عيينة: لقيت ستة وثمانين تابعيًّا ما لقيت منهم مثل أيوب. ولد سنة ست أو ثمان وستين، ومات سنة إحدى وثلاثين ومائة (^٣).\nوأما عبد الوهّاب: (ع) فهو الإمام الحافظ أبو محمد عبد الوهّاب بن\n_________\n(^١) \"الأنساب\" ٧/ ٥٣.\n(^٢) غير مقروءة في (ف).\n(^٣) انظر: \"الطبقات الكبرى\" ٧/ ٢٤٦ - ٢٥١، \"التاريخ الكبير\" ١/ ٤٠٩، ٤١٠ (١٣٠٧)، \"الأنساب\" ٧/ ٥٣، \"تهذيب الكمال\" ٣/ ٤٥٧ - ٤٦٤ (٦٠٧)، \"سير أعلام النبلاء\" ٦/ ١٥ - ٢٦ (٧)، \"شذرات الذهب\" ١/ ١٨١.","vol":"2","page":525},{"text":"عبد المجيد بن الصلت بن عبيد الله بن (الحكم بن بشر) (^١) بن عبد الله بن دهمان بن (عبد الله بن همام) (^٢) بن أبان بن يسار بن مالك بن حطيط بن جشم بن قسي، وهو ثقيف بن منبه بن بكر بن هوازن بن منصور بن عكرمة بن خصفة بن قيس عيلان الثقفي البصري.\nسمع جمعًا من الأعلام، منهم: يحيى الأنصاري، وأيوب، وخالد الحذاء، وداود بن أبي هند التابعيون. وعنه الأعلام: الشافعي، وأحمد، وإسحاق، وغيرهم، وثقه يحيى بن معين، وقال: إنه اختلط بآخره.\nوقال عقبة بن مكرم العمي: اختلط قبل موته بثلاث سنين أو أربع.\nوقال غيره: إنه لم يحدث بعد الاختلاط، وحجب الناس عنه. ووثقه العجلي أيضًا.\nوقال ابن سعد: كان ثقة وفيه ضعف (^٣). وقال عمرو بن علي: كانت غلة عبد الوهاب في كل سنة ما بين أربعين ألفًا إلى خمسين ألفًا، لا يحول الحول عَلَى شيء منها كان ينفقها عَلَى أصحاب الحديث.\nولد سنة ثمان أو عشر ومائة، ومات سنة أربع وتسعين (^٤).\nوأما محمد (ع) بن المثنئ: فهو أبو موسى محمد بن المثنى بن عبيد بن قيس بن دينار العنزي البصري الحافظ المعروف بالزمن،\n_________\n(^١) كذا في (ف)، وفي \"التاريخ الكبير\" ٦/ ٩٧، \"التعديل والتجريح\" ٢/ ٩١٩، \"تاريخ بغداد\" ١٨/ ١١: الحكم بن أبي العاص بن بشر.\n(^٢) في (ف): عبد الله بن عبد همام، والمثبت من \"التاريخ الكبير\" ٦/ ٩٧، \"التجريح والتعديل\" ٢/ ٩١٩.\n(^٣) \"الطبقات الكبرى\" ٧/ ٢٨٩.\n(^٤) انظر: \"العلل ومعرفة الرجال\" ١/ ١٥٥ (٦٥)، \"التاريخ الكبير\" ٦/ ٩٧ (١٨٢٢)، و\"الثقات\" للعجلي ٢/ ١٠٨ (١١٤٧)، و\"الجرح والتعديل\" ٦/ ٧١ (٣٦٩)، و\"تهذيب الكمال\" ١٨/ ٥٠٣ (٣٦٠٤)، و\"سير أعلام النبلاء\" ٩/ ٢٣٧ (٦٧).","vol":"2","page":526},{"text":"والعنزي -بفتح العين- نسبة إلى عنزة بن أسد بن ربيعة بن نزار بن معد بن عدنان حي من ربيعة، روى عن سفيان بن عيينة وخلق، وعنه: الجماعة وابن خزيمة وخلق.\nوهو ثقة ورع، ولد سنة سبع وستين ومائة، وهي السنة التي مات فيها حماد بن سلمة، وولد بندار ومات بالبصرة سنة اثنتين وخمسين ومائتين (^١).\nفائدة:\nرجال هذا الحديث كلهم بصريون خَرّج لهم الشيخان وباقي الستة.\nالوجه الثالث في فوائده:\nوهو حديث عظيم أصل من أصول الإسلام، وأصله من كتاب الله تعالى قوله تعالى: ﴿قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ﴾ .. إلى قوله تعالى: ﴿أَحَبَّ إِلَيْكُمْ مِنَ اللهِ وَرَسُولِهِ﴾، ثمَّ هدد عَلَى ذَلِكَ وتوعد بقوله: ﴿فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللهُ بِأَمْرِهِ﴾ [التوبة: ٢٤].\nوخص هذِه الثلاثة بالذكر؛ لأنها لا توجد إلا ممن تنور قلبه بنور الإيمان واليقين؛ فانكشف لَهُ الأحوال.\nالأولى: حلاوة الإيمان.\nاستلذاذ الطاعات، وتحمل المشاق في الله تعالى ورسوله، وإيثار ذَلِكَ عَلَى أغراض الدنيا.\nوفي رواية أخرى في \"الصحيح\": \"ثلاث من كن فيه وجد طعم\n_________\n(^١) انظر: \"الجرح والتعديل\" ٨/ ٩٥ (٤٠٩)، و\"الثقات\" لابن حبان ٩/ ١١١، و\"تهذيب الكمال\" ٢٦/ ٣٥٩ (٥٥٧٩)، و\"سير أعلام النبلاء\" ١٢/ ١٢٣ (٤٢)، \"شذرات الذهب\" ٢/ ١٢٦.","vol":"2","page":527},{"text":"الإيمان\" (^١). فذكره، وفي حديث آخر: \"ذاق طعم الايمان من رضي بالله رَبًّا، وبالإسلام دينا، وبمحمد نبيًّا\" (^٢)، وهو راجع إلى المعنى الذي ذكرناه.\nالثانية: محبة العبد لربه -﷾- تحصل بفعل طاعته وترك مخالفته، وكذلك محبة رسوله عليه أفضل الصلاة والسلام، وهي التزام شريعته.\nقَالَ القاضي عِياض: ولا تصحُّ محبة الله تعالى ورسوله حقيقة، وحب المرء الأذى في الله وكراهة الرجوع إلى الكفر إلا لمن قوي بالإيمان يقينه، واطمأنت به نفسه، وانشرح لَهُ صدره، وخالط لحمه ودمه، وهذا هو الذي وجد حلاوة الإيمان، والحب في الله من ثمرات حب الله تعالى (^٣).\nقَالَ بعضهم: المحبة مواطأة القلب على ما يرضي الرب سبحانه، فنحب ما أحب، ونكره ما يكره. ونظم هذا المعنى محمود الوراق (^٤) فقال:\nتعصي الإله وأنت تظهر حُبَّه … هذا محال في القياس بديعُ\nلو كان حبُّك صادقًا لأطعته … إن المحبَّ لمن يحبُّ مطيعُ\n_________\n(^١) رواه مسلم (٤٣/ ٦٨) كتاب الإيمان، باب: بيان خصال من اتصف بهن وجد حلاوة الإيمان.\n(^٢) رواه مسلم (٣٤) كتاب الإيمان، باب: الدليل على أن من رضي بالله ربا وبالإسلام دينا وبمحمد - ﷺ - رسولا فهو مؤمن وإن ارتكب المعاصي.\n(^٣) \"إكمال المعلم\" ١/ ٢٧٨.\n(^٤) هو: محمود الوراق بن الحسن البغدادي، شاعر، له نظم بليغ في المواعظ، روى عنه ابن ابى الدنيا، انظر: \"تاريخ بغداد\" ١٣/ ٨٧ (٨٠٧٢)، و\"سير أعلام النبلاء\" ١١/ ٤٦١ (١١٥).","vol":"2","page":528},{"text":"وبالجملة فأصل المحبة الميل إلى ما يوافق المحبوب، والله سبحانه منزه أن يميل أو يمال إليه (^١).\nوأما محبة الرسول فيصح فيها الميل إذ يميل الإنسان إلى ما يوافقه، أما الاستحسان كالصورة الجميلة والصوت والمطاعم الشهية ونحوها، أو لما يستلذه بعقله من المعاني والأخلاق كمحبة الصالحين والعلماء، أو لمن يحسن إليه ويدفع الضرر عنه، وهذِه المعاني كلها موجودة في رسول الله - ﷺ -؛ لما جمع من جمال الظاهر والباطن، وكمال أوصاف الجلال، وأنواع الفضائل، وإحسانه إلى جميع المسلمين بهدايتهم] (^٢) إياهم إلى صراط مستقيم ودوام النعيم. وأشار بعضهم إلى أن هذا يتصور في حق الله تعالى. وحب العبد لَهُ عَلَى قدر معرفته بجلاله وكمال صفاته، و(تنزيهه) (^٣) عن النقائص، وفيض إحسانه، ولا استحالة في ذَلِكَ (^٤).\nالثالثة: عبر - ﷺ - بقوله: \"مما سواهما\" دون من سواهما لعموم ما.\n_________\n(^١) مذهب أهل السنة والجماعة إثبات صفة المحبة دته تعالى كما أثبتها تعالى لنفسه وأثبتها له رسوله - ﷺ -.\nقال الطوفي: ذهب طوائف من المتكلمين والفقهاء إلى أن الله لا يُحِب ولا يُحَب، وإنما محبته محبة طاعته وعبادته وقالوا: هو أيضًا لا يُحِب عباده المؤمنين، وإنما محبته إرادته الأحسان إليهم.\nقال الطوفي: والذي دل عليه الكتاب والسنة، واتفق عليه سلف الأمة وأئمتها وجميع مشايخ الطريق أن الله تعالى يُحِب ويُحَب لذاته، وأما حُبُّ ثوابه فدرجة نازلة. اهـ. انظر: \"أقاويل الثقات\" ص ٧٧.\n(^٢) ينتهي هنا سقط طويل من (ج) أشرنا إلى بدايته.\n(^٣) من (ج)، وفي (ف): (نقصه).\n(^٤) \"إكمال المعلم\" ١/ ٢٧٨ - ٢٧٩. بتصرف يسير.","vol":"2","page":529},{"text":"وما سواهما: هو جميع المخلوقات من ملك ونبي وغيرهما.\nالرابعة: فيه دلالة عَلَى أنه لا بأ بمثل هذِه النسبة، أعني قوله: \"سواهما\". وأما قوله - ﷺ - للذي خطب وقال: ومن يعصهما فقد غوى-: \"بئس الخطيب أنت، قل: ومن يعص الله ورسوله\". أخرجه مسلم (^١) من حديث عدي بن حاتم. فجوابه من أوجه: أحسنها: أنه ليس من هذا النوع؛ لأن المراد في (الخطب) (^٢) الإيضاح لا الرموز والإشارات، وأما هنا فالمراد الإيجاز في اللفظ ليحفظ.\nومما يدل عَلَى هذا حديث ابن مسعود في خطبة الحاجة: \"من يطع الله ورسوله فقد رشد، ومن بعصهما فلا يضر إلا نفسه\". أخرجه أبو داود وغيره بإسناد جيد، لأجل عمران بن داور -بالراء في آخره-، وإن خرج لَهُ البخاري متابعًا، وحكم النووي والقرطبي لإسناده بالصحة (^٣).\n_________\n(^١) رواه مسلم (٨٧٠) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة.\n(^٢) في (ف): الخطيب، والمثبت من (ج).\n(^٣) أبوداود (٢١١٩)، والشاشي في \"مسنده\" ٢/ ٢٣٤ (٨٠٦)، والطبراني في \"الكبير\" ١٠/ ٢١١ (١٠٤٩٩) وفي \"الأوسط\" ٣/ ٧٤ (٢٥٣٠)، والبيهقي ٧/ ١٤٦.\nقال النووي في \"شرح صحيح مسلم\" ٦/ ١٦٠: إسناده صحيح.\nوقال الحافظ المنذري في \"مختصر سنن أبي داود\" ٣/ ٥٥: في إسناده عمران بن داور القطان، وفيه مقال.\nوقال ابن القيم في نفس الموضع في: \"الحاشية\": وقد روى النسائي وغيرُه من حديث عدي بن حاتم قال: تشهَّد رجلان عند النبي - ﷺ -، فقال أحدهما: من يطعِ اللهَ ورسوله فقد رشد، ومن يعصهما. فقال رسول الله - ﷺ -: \"بئس الخطيب أنت\"، فإن صح حديث عمران بن داور، فلعله رواه بعضهم بالمعنى فظن أن اللفظين سواء، ولم يبلغه حديث \"بئس الخطيب أنت\" وليس عمران بذاك الحافظ.\nوقال الألباني في \"تمام المنة\" ص ٣٣٥: فيه أبو عياض، وهو مجهول، وقد أعلهُ المنذري وابن القيم والشوكاني بغيره، والحق ما ذكرتهُ.","vol":"2","page":530},{"text":"ثانيها: إنه إنما أمر الجمع تعظيمًا لله تعالى، وقد قَالَ - ﷺ -: \"لا يقولن أحدكم: ما شاء الله وشاء فلان، ولكن: ثمَّ ما شاء فلان\" (^١)؛ لما في ثمَّ من التراخي بخلاف الواو التي تقتضي التسوية.\nوقوله تعالى: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ [الأحزاب: ٥٦] فيه اشتراك الضمير أيضًا، لكن قدره آخرون بأن الله يصلي وملائكته يصلون.\nثالثها: أنه إنما أنكر عليه وقوفه عَلَى: ومن يعصهما. لكن قوله: \"قل (^٢): ومن يعص الله ورسوله\" يرد ذَلِكَ.\nرابعها: أنه - ﷺ - لَهُ أن يجمع بخلاف غيره.\nخامسها: أن الجمع يوهم التسوية من قصده فلهذا منعه، قَالَه ابن عبد السلام.\nسادسها: أن كلامه - ﷺ - جملة واحدة، فيكره (لغة) (^٣) إقامة المضمر مقام (الظاهر) (^٤) بخلاف كلام الخطيب؛ فإنه جملتان. قاله ابن رزين، وبعضهم أجاب بأن المتكلم لا يتوجه تحت خطاب نفسه إِذَا وجهه لغيره.\nالخامسة: فيه الحث عَلَى المحبة في الله تعالى والإخلاص فيها.\n_________\n(^١) رواه أبو داد (٤٩٨٠)، وأحمد ٥/ ٣٨٤ (٢٣٢٦٥)، والطيالسي ١/ ٣٤٤ (٤٣١)، وابن أبي شيبة في \"المصنف\" ٥/ ٣٤٠ (٢٦٦٨١)، والنسائي في \"الكبرى\" ٦/ ٢٤٥ (١٠٨٢١)، والبيهقي ٣/ ٢١٦ كلهم عن حذيفة، وصححه الألباني في \"الصحيحة\" (١٣٧).\n(^٢) من (ف).\n(^٣) في (ج): (لغيره).\n(^٤) في (ج): (المظهر).","vol":"2","page":531},{"text":"وقد قَالَ مالك وغيره: المحبة في الله من واجبات الإسلام. وفيه أحاديث كثيرة، منها: \"سبعة يظلهم الله في ظله يوم لا ظل إلا ظله\" فقال: \"ورجلان تحابا في الله\" (^١). ومنها قوله: \"المتحابون بجلالي اليوم أظلهم في ظلي يوم لا ظل إلا ظلي\" (^٢)، وهو دأب أولياء الله تعالى.\nوقد قَالَ يحيى بن معاذ الرازي: حقيقة المحبة أن لا تزيد بالبر، ولا ينقص بالجفاء، وأما المحبة المشوبة بالأغراض الدنيوية والحظوظ البشرية فغير مطلوبة؛ لأن من أحب لذلك انقطعت عند حصول غرضه أو إياسه منه، بخلاف المحبة (الخالصة) (^٣)؛ فإنه تحصل الألفة الموجبة للتعاون عَلَى البر والتقوى.\nالسادسة: معنى: \"يعود في الكفر\": يصير، والعود والرجوع قَدْ استعملا بمعنى الصيرورة، قَالَ تعالى: ﴿وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا﴾ [الأعراف: ٨٩] والمعنى أن هذِه الكراهة إنما توجد عند وجود سببها، وهو ما دخل قلبه من نور الإيمان، وكشف لَهُ عن المحاسن والطغيان، وقيل: المعنى أن من وجد حلاوة الإيمان علم أن الكافر في النار، يكره الكفر ككراهيته لدخول النار.\nومعنى \"يقذف في النار\": يصير فيها عافانا الله منها ومن كل البلاء.\n_________\n(^١) سيأتي برقم (٦٦٠) كتاب الآذان، باب: من جلس في المسجد ينتظر الصلاة، وفضل المساجد.\n(^٢) رواه مسلم (٢٥٦٦) كتاب البر والصلة، باب: فضل الحب في الله.\n(^٣) في (ج): (الخاصة).","vol":"2","page":532},{"text":"<span data-type='title' id=toc-213>١٠ - باب عَلَامَةُ الإِيمَانِ حُبُّ الأَنْصَارِ</span>\n١٧ - حَدَّثَنَا أَبُو الْوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِى عَبْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ جَبْرٍ قَالَ: سَمِعْتُ أَنَسًا، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"آيَةُ الإِيمَانِ حُبُّ الأَنْصَارِ، وَآيَةُ النِّفَاقِ بُغْضُ الأَنْصَارِ\". [٣٧٨٤ - مسلم ٧٤ - فتح ١/ ٦٢]\nثنَا أَبُو الوَليدِ ثنَا شُعْبَةُ، أَخْبَرَنِي عَبْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ جَبْرٍ قَالَ: سَمِعْتُ أَنَسًا، عَنِ النَّبِيِّ - ﷺ - قالَ: \"آيَةُ الإِيمَانِ حُبُّ الأَنْصَارِ، وَآيَةُ النِّفَاقِ بُغْضُ الأَنْصَارِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري (رباعيًّا عاليًا هنا) (^١)، وفي فضائل الأنصار: عن مسلم بن إبراهيم عن شعبة (^٢)، وأخرجه مسلم خماسيًّا عن ابن المثنى عن عبد الرحمن بن مهدي عن شعبة به. ولفظه: \"آية المؤمن\" \"وآية المنافق\" (^٣). وأخرجا من حديث البراء بن عازب في الأنصار: \"لا يحبهم إلا مؤمن، ولا يبغضهم إلا منافق، من أحبهم أحبه الله، ومن أبغضهم أبغضه الله\" (^٤). وأخرج مسلم من حديث أبي هريرة: \"لا يبغض الأنصار رجل مؤمن بالله واليوم الآخر\" (^٥).\n_________\n(^١) في (ج): رباعيا كما يأتي هنا.\n(^٢) سيأتي برقم (٣٧٨٤) كتاب مناقب الأنصار، باب: حب الأنصار من الإيمان.\n(^٣) مسلم (٧٤) كتاب الإيمان، باب: الدليل على أن حب الأنصار وعلي - ﵃ - من الإيمان.\n(^٤) سيأتي برقم (٣٧٨٣) كتاب مناقب الأنصار، باب: حب الأنصار من الإيمان، ورواه مسلم (٧٥) كتاب الإيمان، باب: الدليل على أن حب الأنصار وعلي - ﵃ - من الإيمان.\n(^٥) رواه مسلم (٧٦) الموضع السابق.","vol":"2","page":533},{"text":"وأخرجا من حديث أنس: \"الأنصار كرشي وعيبتي، وإن الناس يكثرون ويقلون، فاقبلوا من محسنهم وتجاوزوا عن مسيئهم\" (^١).\nالوجه الثاني: في التعريف برواته.\nأما أنس وشعبة فسلفا.\nوأما عبد الله (ع) بن عبد الله بن جبر بن عتيك فهو أنصاري مدني ثقة. أهل المدينة يقولون: جابر، والعراقيون يقولون: جبر. وقال ابن منجويه: لا يصحُّ، إنما هو جابر، وقيل: هما اثنان، سمع عمر وأنسًا، وعنه مالك ومسعر وشعبة (^٢).\nوأما أبو الوليد فهو هشام بن عبد الملك الطيالسي البصري مولى باهلة. سمع جمعًا من الأعلام: مالكًا والحمادين وغيرهما، وعنه: البخاري، وأبو داود، والباقون بواسطة، وثقته، وحفظه، وإتقانه، وجلالته، وإمامته مجمع عليها، وكانت الرحلة بعد أبي داود الطيالسي إليه. ولد سنة ست وثلاثين ومائة ومات سنة (سبع) (^٣) وعشرين ومائتين (^٤).\n_________\n(^١) سيأتي برقم (٣٨٠١) كتاب مناقب الأنصار، باب: قول النبي - ﷺ - \"اقبلوا من محسنهم وتجاوزوا عن مسيئهم\"، ورواه مسلم ٤/ ١٩٤٩ (٢٥١٠) كتاب: فضائل الصحابة، باب: في فضائل الأنصار.\n(^٢) انظر: \"التاريخ الكبير\" ٥/ ١٢٦ (٣٧٤)، \"الجرح والتعديل\" ٥/ ٩٠ (٤١٥)، \"الثقات\" ٥/ ٢٩، \"تهذيب الكمال\" ١٥/ ١٧١ - ١٧٢ (٣٣٦٢)، \"تقريب التهذيب\" (٣٤١٣).\n(^٣) في (ج): (تسع).\n(^٤) انظر: \"الطبقات الكبرى\" ٧/ ٣٠٠، \"التاريخ الكبير\" ٨/ ١٩٥ (٢٦٧٩)، \"التاريخ الصغير\" ٢/ ٣٥٥، \"الجرح والتعديل\" ٩/ ٦٥ (٢٥٣)، \"الثقات\" ٧/ ٥٧١، \"الثقات\" لابن شاهين (١٥٣٥)، \"تهذيب الكمال\" ٣٠/ ٢٢٦ - ٢٣٢ (٦٥٨٤)، \"سير أعلام النبلاء\" ١٠/ ٣٤١، \"شذرات الذهب\" ٢/ ٦٢.","vol":"2","page":534},{"text":"وأبو داود الطيالسي سليمان بن داود الحافظ صاحب \"المسند\". مات سنة أربع ومائتين عن إحدى وتسعين سنة (^١).\nفائدة:\nأبو الوليد جماعة: هذا والمجاشعي (^٢)، والدمشقي (^٣)، والمكي (^٤) عن جابر وآخر عن ابن عمر (^٥).\n_________\n(^١) هو سليمان بن داود بن الجارود، يكنى أبا داود ولد سنة ١٣٣ هـ، وقد رحل مبكرا في طلب العلم فرحل إلى بغداد وسمع من عبد الرحمن المسعودي، ورحل إلى الكوفة، وسمع من متقدمي الكوفة؛ كالثوري وإسرائيل، ورحل إلى المدينة، وسمع من فليح بن سليمان والإمام مالك بن أنس وغيره.\nومن شيوخه: شعبة، وحماد بن سلمة، والوضاح بن عبد الله، وأبو عوانة، ومحمد ابن عبد الرحمن بن المغيرة، وورقاء بن عمر، ومن تلاميذه: يونس بن حبيب، وأحمد بن حنبل، ومحمد بن بشار، توفي بالبصرة سنة ٢٠٣، أو ٢٠٤ هـ.\nانظر: \"الطبقات الكبرى\" ٧/ ٢٩٨، \"تاريخ الدارمي\" (١٠٧، ١١٠)، \"التاريخ الكبير\" ٤/ ١٠ (١٧٨٨)، \"التاريخ الصغير\" ٢/ ٢٩٩، \"الجرح والتعديل\" ٤/ ١١١ - ١١٣ (٤٩١)، \"تهذيب الكمال\" ١١/ ٤٠١ (٢٥٠٧)، \"سير أعلام النبلاء\" ٩/ ٣٧٨.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٤٧ (٢٠٠٢)، \"الجرح والتعديل\" ٢/ ٤٣٢ (١٧١٨)، \"تهذيب الكمال\" ٤/ ٤٧ (٦٥٦).\n(^٣) نسبة لاثنين وهما:\nأ- عمير بن هانئ العنسي انظر ترجمته في \"التاريخ الكبير\" ٦/ ٥٣٥ (٣٢٣٦)، \"الجرح والتعديل\" ٦/ ٣٧٨ (٢٠٩٧)، \"تهذيب الكمال\" ٢٢/ ٣٨٨ (٤٥٢١).\nب- هشام بن عمار بن نصير انظر ترجمته في: \"التاريخ الكبير\" ٨/ ١٩٩ (٢٧٠١)، \"الجرح والتعديل\" ٩/ ٦٦ (٢٥٥)، \"تهذيب الكمال\" ٣٠/ ٢٤٢ (٦٥٨٦).\n(^٤) هو سعيد بن مينا انظر ترجمته: \"التاريخ الكبير\" ٣/ ٥١٢ (١٧٠١)، \"الجرح والتعديل\" ٤/ ٦١ (٢٦٣)، \"تهذيب الكمال\" ١١/ ٨٤ (٢٣٦٥).\n(^٥) هو عبد الله بن الحارث الأنصاري، انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٦٤ (١٥٨)، \"الجرح والتعديل\" ٥/ ٣١ (١٣٨)، \"تهذيب الكمال\" ١٤/ ٤٠٠ (٣٢١٧)، \"تقريب التهذيب\" (٣٢٦٦).","vol":"2","page":535},{"text":"الوجه الثالث:\nالأنصار لقب إسلامي، سموا بذلك لنصرتهم النبي - ﷺ - وهم (^١) ولد الأوس والخزرج ابنا حارثة بن ثعلبة العنقاء -لطول عنقه- بن عمرو مزيقيا -الخارج من اليمن أيام سيل العرم- بن عامر بن ماء السماء بن حارثة الغطريف بن امرئ القيس البطريق بن ثعلبة البهلول، بن مازن، وهو جماع غسان بن الأزد، واسمه ذراء عَلَى وزن فعال بن الغوث بن نبت بن مالك بن زيد كهلان أخي حمير بن يعرب بن يقطن، وهو قحطان وإلى قحطان جماع اليمن، وهو أبو اليمن كلها، ومنهم من ينسبه إلى إسماعيل فيقول: قحطان بن الهميسع بن تيمن بن نبت بن إسماعيل، هذا قول الكلبي.\nومنهم من نسبه إلى غيره فيقول: قحطان بن فالخ بن عابر بن شالخ بن أرفخشد بن سام بن نوح. فعلى الأول العرب كلها من ولد إسماعيل، وعلى الثاني من ولد إسماعيل وقحطان. وقال حسان بن ثابت الأنصاري:\nإمّا سألت فإنا معشر نجبٌ … الأزد نسبتنا والماء غسان\nوغسان ماء كان شربًا لولد مازن بن الأزد. وكذا أسلفنا هذِه النسبة أيضًا في الحديث الأول في الصحيح بزيادة البعض.\nالرابع في فوائده:\n\"آية الإيمان\" علامته ودلالته و\"حب الأنصار\" من حيث كانوا أنصار الدين ومُظهريه، وباذلي أنفسهم وأموالهم، وقتالهم الناس كافة دونه علامة ودلالة قاطعة عَلَى الإيمان، فمن عرف حق الأنصار ومبادرتهم\n_________\n(^١) في (ج): وأنصار النبي - ﷺ -.","vol":"2","page":536},{"text":"ونصرهم ومحبتهم لَهُ - ﷺ - أحبهم ضرورة بحكم صحة إيمانه، ومن كان منافقًا لم يسره ما جاء منهم فيبغضهم.\nوهذا جارٍ في أعيان الصحابة كالخلفاء، وبقية العشرة، والمهاجرين، بل في كل الصحابة إذ (كل واحد منهم له) (^١) سابقة وسالفة، وغناء في الدين وأثر حسن فيه.\nفحبهم لذلك المعنى محض الإيمان، وبغضهم محض النفاق، ويدل عليه الحديث الوارد في فضل الصحابة كلهم: \"من أحبهم فبحبي أحبهم، ومن أبغضهم فببغضي أبغضهم\" (^٢)، وأما من أبغض أحدًا منهم من غير تلك الجهة لأمر طارئ من حديث وقع لمخالفة غرض أو لضرر ونحوه لم يصر بذلك منافقًا ولا كافرًا، فقد وقع بينهم حروب ومخالفات، ومع ذَلِكَ لم يحكم بعضهم عَلَى بعض بالنفاق، وإنما كان حالهم في ذَلِكَ حال المجتهدين في الأحكام.\nفإما أن يقال: كلهم مصيب أو المصيب واحد، والمخطئ معذور مع أنه مخاطب بما يراه ويظنه، فمن وقع لَهُ بغض في واحد منهم -والعياذ بالله- لشيء من ذَلِكَ فهو عاص تجب عليه التوبة، ومجاهدة نفسه بذكر سوابقهم وفضائلهم، وما لهم (عَلَى كل) (^٣) من بعدهم من الحقوق؛ إذ لم يصل أحد من بعدهم لشيء من الدين والدنيا إلا بهم، وبسببهم قَالَ تعالى: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ الآية [الحشر: ١٠]، نبه عَلَى ذَلِكَ\n_________\n(^١) في (ج): لكل واحد منهم.\n(^٢) رواه الترمذي (٣٨٦٢)، وأحمد ٤/ ٨٧، وابن أبي عاصم في \"السنة\" ٩٩٢ وابن حبان ١٦/ ٢٢٤ (٧٢٥٦) عن عبد الله بن مغفل قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وضعفه الألباني في \"ظلال الجنة في تخريج السنة\" (٩٩٢).\n(^٣) في (ج): على ذلك.","vol":"2","page":537},{"text":"القرطبي (^١) ففيه: الحث عَلَى حب الأنصار، وبيان فضلهم لما كان منهم من مناصحتهم لله تعالى ولرسوله وللمهاجرين وسائر المسلمين، وإعزازهم للدين، وإيثارهم به على أنفسهم وغير ذَلِكَ.\n_________\n(^١) \"تفسير القرطبي\" ١٨/ ٣٢، والقرطبي هو الإمام العلامة أبو عبد الله الأنصاري. الخزرجي، القرطبي محمد بن أحمد بن أبي بكر بن فرح إمام متفنن متبحر في العلم، لهُ تصانيف مفيدة تدلُّ على كثرة اطلاعه ووفور فضله. منها كتاب \"الجامع لأحكام القرآن\"، وكتاب \"الأسنى في الأسماء الحُسنى\"، وكتاب \"التذكرة\"، وأشياء تدل على إمامته وكثرة اطلاعه. توفي في أوائل سنة ٦٧١ هـ بمنية بني خصيب من الصعيد الأدنى بمصر. وقد سارت بتفسيره الرُكبان وهو كامل في معناه.\nانظر ترجمتهُ في: \"تاريخ الأسلام\" ٥٠/ ٧٤، ٧٥ (٢٦)، \"معجم المؤلفين\" ٣/ ٥٢، \"شذرات الذهب\" ٥/ ٣٣٥.","vol":"2","page":538},{"text":"<span data-type='title' id=toc-214>١١ - باب</span>\n١٨ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِىِّ قَالَ: أَخْبَرَنِى أَبُو إِدْرِيسَ عَائِذُ اللهِ بْنُ عَبْدِ اللهِ أَنَّ عُبَادَةَ بْنَ الصَّامِتِ - ﵁ - وَكَانَ شَهِدَ بَدْرًا، وَهُوَ أَحَدُ النُّقَبَاءِ لَيْلَةَ الْعَقَبَةِ - أَنَّ رَسُولَ اللَّهِ - ﷺ - قَالَ، وَحَوْلَهُ عِصَابَةٌ مِنْ أَصْحَابِهِ: \"بَايِعُونِى عَلَى أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تَعْصُوا فِى مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ به فِى الدُّنْيَا فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا ثُمَّ سَتَرَهُ اللهُ، فَهُوَ إِلَى اللهِ إِنْ شَاءَ عَفَا عَنْهُ، وَإِنْ شَاءَ عَاقَبَهُ\". فَبَايَعْنَاهُ عَلَى ذَلِكَ. [٣٨٩٢، ٣٨٩٣، ٣٩٩٩، ٤٨٩٤، ٦٧٨٤،٦٨٠١، ٦٨٧٣، ٧٠٥٥، ٧١٩٩، ٧٢١٣، ٧٤٦٨ - مسلم ١٧٠٩ - فتح ١/ ٦٤]\nنا أَبُو اليَمَانِ أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو إِدْرِيسَ عَائِذُ اللهِ بْنُ عَبْدِ اللهِ أَنَّ عُبَادَةَ بْنَ الصَّامت وَكَانَ شَهِدَ بَدْرًا، وَهُوَ أَحَدُ النُّقَبَاءِ لَيْلَةَ العَقَبَةِ- أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ، وَحَوْلَهُ عِصَابَةٌ مِنْ أَصْحَابِهِ: \"بَايِعُونِي عَلَى أَنْ لَا تُشْرِكُوا باللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تَعْصُوا فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ [به] (^١) فِي الدُّنْيَا فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا ثُمَّ سَتَرَهُ اللهُ، فَهُوَ إلى اللهِ، إِنْ شَاءَ عَفَا عَنْهُ، وَإِنْ شَاءَ عَاقَبَهُ\". فَبَايَعْنَاهُ على ذَلِكَ.\nالكلام عليه من وجوه:\nأحدها:\nهكذا وقع هذا الباب في البخاري غير مضاف، وهو صحيح،\n_________\n(^١) من (ج).","vol":"2","page":539},{"text":"وأخرجه البخاري -أعني: هذا الحديث- في خمسة مواضع: هنا والمغازي (^١) والأحكام عن أبي اليمان عن شعيب (^٢)، وفي وُفود الأنصار، عن إسحاق بن منصور، عن يعقوب عن ابن أخي الزهري (^٣)، وعن عليّ عن ابن عيينة.\nقَالَ البخاري عقبه: وتابعه عبد الرزاق عن معمر (^٤)، وفي الحدود عن ابن يوسف، عن معمر (^٥). وأخرجه مسلم في الحدود عن يحيى بن يحيى، وأبي بكر والناقد وإسحاق وابن نمير عن ابن عيينة، وعن عبد الرزاق عن معمر، كلهم عن الزهري به (^٦).\nالوجه الثاني: في التعريف برواته.\nفأما أبو اليمان وشعيب والزهري فسلف ذكرهم.\nوأما عبادة (ع) فهو: أبو الوليد عبادة بن الصامت بن قيس بن أصرم بن فهر بن ثعلبة بن غنم -وهو: قوقل- بن سالم بن عوف بن عمرو بن عوف بن الخزرج الأنصاري الخزرجي، شهد العقبتين الأولى والثانية، وبدرًا وأحدًا، وبيعة الرضوان والمشاهد كلَّها.\nروي له مائة حديث وأحد وثمانون حديثًا، اتفقا منها عَلَى ستة، وانفرد كل واحد بحديثين. روى عنه جمع من الصحابة منهم أنس\n_________\n(^١) سيأتي برقم (٣٩٩٩) باب (١٢).\n(^٢) سيأتي برقم (٧٢١٣) باب: بيعة النساء.\n(^٣) سيأتي برقم (٣٨٩٢) كتاب: مناقب الأنصار، باب: وفود الأنصار إلى النبي - ﷺ - ..\n(^٤) سيأتي برقم (٤٨٩٤) كتاب: التفسير، باب: ﴿إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ﴾.\n(^٥) سيأتي برقم (٦٨٠١) باب: توبة السارق.\n(^٦) مسلم (١٧٠٩/ ٤١ - ٤٢) باب: الحدود كفارات لأهلها.","vol":"2","page":540},{"text":"وغيرهم منهم: بنوه الوليد وعبيد الله وداود، وهو أول من ولي قضاء فلسطين -ولاه عمر- مات بالشام سنة أربع وثلاثين عن ثنتين وسبعين سنة، وقبره ببيت المقدس، وقيل: بالرملة (^١).\nوكان معاوية قَدْ خالفه في شيء من مسائل الربا، أنكره عليه عبادة فأغلظ لَهُ معاوية في القول. فقال لَهُ عبادة: لا أساكنك بأرض واحدة أبدًا، ورحل إلى المدينة.\nفقال لَهُ عمر: ما أقدمك؟ فأخبره، فقال: ارجع إلى مكانك، فقبح الله أرضًا لست فيها ولا أمثالك. وكتب إلى معاوية لا أمر لك عليه (^٢).\nفائدة:\nعبادة بن الصامت هذا فرد في الصحابة، وفيهم عبادة بدون ابن الصامت اثنتا عشرة نفسًا (^٣).\n_________\n(^١) انظر: \"معجم الصحابة\" لابن قانع ٢/ ١٩١ - ١٩٢ (٦٨٩)، \"معرفة الصحابة\" ٤/ ١٩١٩ - ١٩٢٣ (١٩٧٣)، \"الاستيعاب\" ٢/ ٣٥٥، ٣٥٦ (١٣٨٠)، \"أسد الغابة\" ٣/ -١٦١ (٢٧٨٩)، \"الإصابة\" ٢/ ٢٦٨ - ٢٦٩ (٤٤٩٧).\n(^٢) أوردها الذهبي في \"سير أعلام النبلاء\" ٢/ ٧.\n(^٣) وهم:\n١ - عبادة بن الأشيب العنزي، بسكون النون.\n٢ - عبادة بن أبي أوفي بن حنظلة بن عمرو بن رباح بن جعونة بن الحارث بن نمير بن عامر بن صعصعة أبو الوليد النُميري.\n٣ - عبادة بن الخشخاش بمعجمات ابن عمرو بن عمارة بن مالك ابن عمرو الدلوي حليف الأنصار.\n٤ - عبادة بن رافع الأنصاري.\n٥ - عبادة بن سعد ابن عثمان الزُّرقي.\n٦ - عبادة بن الشمَّاخ أو عوانة.\n٧ - عبادة بن طارق الأنصاري.\n٨ - عبادة بن عبد الله بن أبي بن سلول الخزرجي أخو عبد الله بن عبد الله.\n٩ - عُبادة ابن عمرو بن محصن الأنصاري.\n١٠ - عبادة بن قرط أو قرص بن عروة بن بجير بن مالك بن قيس بن عامر بن ليث بن بكر بن عبد مناة بن كنانة الضبي.\n١١ - عبادة بن قيس.\n١٢ - عبادة بن مالك الأنصاري.\n١٣ - عبادة الزرقي.\nانظر: \"الإصابة\" ٢/ ٢٦٧ - ٢٧٠.","vol":"2","page":541},{"text":"وأما الراوي عنه فهو أبو إدريس (ع) عائذ الله -بذال معجمة قبلها همزة- بن عبد الله بن عمرو الخولاني الدمشقي، سمع خلقًا من الصحابة منهم: عبادة وأبو ذر، وعنه جمع من التابعين منهم: الزهري ومكحول. وقال: ما أدركت مثله (^١)، ولد يوم حنين ومات سنة ثمانين. تقضى بدمشق وكان من عبادهم وقرائهم، وهذا من رواية القضاة بعضهم عن بعض: أبو إدريس عن عبادة (^٢).\nالوجه الثالث:\nذكر البخاري هذا الحديث هنا؛ لأن الأنصار لهم من السبق إلى الإسلام بهذِه البيعة التي عقدت عَلَى الإسلام مع أن المهاجرين كانوا أسلموا ولم يبايعوا مثلها، فالأنصار هم المبتدئون بالبيعة عَلَى إعلام توحيد الله وشريعته حتَّى يموتوا، فحبهم علامة الإيمان -كما سلف في الحديث السالف- مجازاة لهم عَلَى حبهم من هاجر إليهم، ومواساتهم لهم في أموالهم، كما وصفهم الله تعالى، واتباعًا لحب الله تعالى لهم. قَالَ تعالى: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ﴾ [آل عمران: ٣١] وكان الأنصار ممن تبعه أولًا، فوجبت لهم محبة الله، ومن أحبه الله وجب عَلَى العباد حبه.\nالرابع: النقباء -واحدهم نقيب- وهو الناظر عَلَى القوم. ونقباء الأنصار هم الذين تقدموا لأخذ البيعة لنصرة النبي - ﷺ -.\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٢٦/ ١٦٢.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٧/ ٨٣ (٣٧٥)، و\"الجرح والتعديل\" ٧/ ٣٧ (٢٠٠)، و\"الثقات\" لابن حبان ٥/ ٢٧٧، و\"تهذيب الكمال\" ١٤/ ٨٨ (٣٠٦٨)، \"سير أعلام النبلاء\" ٤/ ٢٧٢ - ٢٧٧ (٩٩)، \"شذرات الذهب\" ١/ ٨٨.","vol":"2","page":542},{"text":"الخامس:\nهذِه العقبة هي العقبة التي بمنًى التي تنسب إليها جمرة العقبة. وقد كان بهذِه العقبة بيعتان لرسول الله - ﷺ - بايع الأنصار فيهما عَلَى الإسلام، ويقال فيهما: العقبة الأولى والعقبة الثانية. وكانت الأولى أول بيعة عقدت عَلَى الإسلام، وكان المبايعون في الأولى اثني عشر رجلًا من الأنصار كما ذكره النووي- ويأتي (خلافه) (^١) - ثمَّ كانت العقبة الثانية في السنة التي تليها، وكانوا في الثانية سبعين رجلًا من الأنصار أيضًا، كما ذكره (^٢).\nوإيضاح ذَلِكَ أن النبي - ﷺ - كان يعرض نفسه عَلَى القبائل، فلقي رهطًا من الخزرج ستة عند العقبة في الموسم فقال: \"ألا تجلسون أكلمكم؟ \". فعرض عليهم الإسلام، وكانت يهود أهل كتاب وعلم، وكانوا (هم) (^٣) أهل شرك وأوثان، وكانوا قَدْ غزوهم في بلادهم، فكانوا إِذَا كان بينهم شيء قالوا لهم: إن نبيًّا يبعث الآن قَدْ أطل زمانه نتبعه فنقتلكم معه قتل عاد وإرم. فلما كلم رسول الله - ﷺ - أولئك النفر قَالَ بعضهم لبعض: تعلموا والله إنه لَلنبي الذي توعدكم به يهود، فلا يسبِقنَكم إليه. فأجابوه وصدقوه.\nوقالوا: إنا تركنا قومنا وبينهم حروب، فننصرف وندعوهم إلى ما دعوتنا إليه، فعسى الله أن يجمعهم بك، فإن يجمعهم الله عليك فلا رجل أعز منك. فانصرفوا إلى المدينة، ودعوا إلى الإسلام حتَّى فشا فيهم، ولم تبق دار من دور الأنصار إلا وفيها ذكر رسول الله - ﷺ - (^٤).\n_________\n(^١) من (ج).\n(^٢) \"شرح مسلم\" ١٧/ ٨٨.\n(^٣) من (ج).\n(^٤) انظر \"سيرة ابن هشام\" ٢/ ٣٨.","vol":"2","page":543},{"text":"والستة هم: أسعد بن زرارة، وعوف بن الحارث-وهو ابن عفراء-، ورافع بن مالك بن العجلان، وقطبة بن عامر، وعقبة بن نابي، وجابر بن عبد الله بن رئاب، ومنهم من يسقط جابرًا ويجعل بدله عبادة بن الصامت.\nفلما كان العام المقبل قدم مكة من الأنصار اثنا عشر رجلًا منهم خمسة من الستة المذكورين فلم يكن فيهم جابر والسبعة الباقون: معاذ بن الحارث -وهو ابن عفراء أخو عوف-، وذكوان بن قيس -قتل يوم أحد- وعبادة بن الصامت، ويزيد بن ثعلبة، والعباس بن عبادة بن فضلة.\nومن الأوس: أبو الهيثم بن التيهان، وعويم بن ساعدة، فبايعهم رسول الله - ﷺ - عند العقبة عَلَى بيعة النساء، ولم يكن أمر بالقتال بعد، فلما انصرفوا بعث معهم رسول الله - ﷺ - ابن أم مكتوم، ومصعب بن عمير يعلمانهم ويدعوانهم إلى الإسلام، فكان مصعب -يدعى القارئ- يؤمهم، وجمَّع بهم في حرة بني بياضة، وهم أربعون رجلًا، وهي أول جمعة جمعت في الإسلام.\nوكان مصعب نزل عَلَى أسعد بن زرارة، وإنما كان يؤمهم؛ لأن الأوس والخزرج كره بعضهم أن يؤمه بعض. وذكر ابن إسحاق أن أول من جمع بهم أسعد بن زرارة، ورواه عنه أبو داود وابن ماجه وابن حبان في \"صحيحه\"، والحاكم في \"مستدركه\". وقال: صحيح على شرط مسلم (^١)، فأسلم على يد مصعب خلق كثير، منهم:\n_________\n(^١) أبو داود (١٠٦٩)، ابن ماجه (١٠٨٢)، ابن حبان (٧٠١٣)، الحاكم ١/ ٢٨١.\nوالحديث حسنه الألباني في \"صحيح سنن الترمذي\" (٩٨٠)، \"صحيح سنن ابن ماجه\" (٨٨٦).","vol":"2","page":544},{"text":"سعد بن معاذ، وأسيد بن حضير. ثم لقيه ثلاثة وسبعون رجلًا وامرأتان في الموسم، وواعدوه العقبة من أوسط أيام التشريق.\nفلما فرغوا من الحج، وكانت الليلة، خرجوا من الميعاد فبايعوا النبي - ﷺ - عَلَى أن يمنعوه مما يمنعوا منه أنفسهم ونساءهم وأبناءهم، وأن (يرحل) (^١) إليهم هو وأصحابه، وحضر العباس ذَلِكَ وهو عَلَى دين قومه، فتكلم العباس، فقالوا: تكلم يا رسول الله، خذ لنفسك ولربك ما أحببت. فتكلم - ﷺ - وتلا القرآن، ودعا إلى الله، ثمَّ قَالَ: \"أبايعكم عَلَى أن تمنعوني ما تمنعون منه نساءكم وأبناءكم\" (^٢).\nفأخذ البراء بن معرور بيده ثمَّ قَالَ: نعم، فوالذي بعثك بالحق لنمنعك مما نمنع منه أزرنا، فبايعنا يا رسول الله فنحن والله أبناء الحروب وأهل الحلقة ورثناها كابرًا عن كابرٍ.\nفقال النبي - ﷺ -: \"أخرجوا إليَّ منكم اثني عشر نقيبًا\" وهم: أسعد بن زرارة، وسعد بن الربيع، وعبد الله بن رواحة، ورافع بن مالك بن العجلان، والبراء بن معرور، وعبد الله بن عمرو بن حرام، وسعد بن عبادة، والمنذر بن عمرو بن حرام، وعبادة بن الصامت، فهؤلاء من الخزرج.\nوثلاثة من الأوس: أسيد بن حضير، وسعد بن خيثمة، ورفاعة بن عبد المنذر. ومن المشهور من السبعين: ابن الهيثم، ورفاعة بن منذر، وأبو بردة هانئ بن نيار، وعويم بن ساعدة، ومن الخزرج: أبو أيوب\n_________\n(^١) في (ج): (يأتي).\n(^٢) رواه أحمد ٣/ ٤٦٠ - ٤٦٢، وابن حبان (٧٠١١)، والطبراني ١٩/ ٨٧ - ٩٠ (١٧٤)، والحاكم ٣/ ٤٤١ عن كعب بن مالك. قال الهيثمي في \"المجمع\" ٦/ ٤٥: رجال أحمد رجال الصحيح غير ابن إسحاق وقد صرَّح بالسماع.","vol":"2","page":545},{"text":"الأنصاري، ومعوذ، ومعاذ، وعوف بنو الحارث وهم بنو عفراء، وأبو طلحة سهل بن زيد النجاري، وأبو مسعود الأنصاري، وبشر ابن البراء بن معرور، وكعب بن مالك، وجابر بن عبد الله -وكان من أحدثهم سنًّا- والمنذر بن عمرو، وأم عمارة نسيبة، وأم منيع أسماء.\nكانت البيعة الثانية عَلَى حرب الأسود والأحمر، وجعل ثوابهم الجنة، وذلك حين أذن لَهُ في الحرب وفي الأولى لم يؤذن لَهُ كما سلف.\nثمَّ بعد هاتين البيعتين بيعة ثالثة -وهي بيعة الرضوان- خرج - ﷺ - في ذي القعدة سنة ست معتمرًا (فصدته) (^١) قريش، فبعث إليهم عثمان، فبلغه أنهم قتلوه، فقال: \"لا نبرح حتَّى نناجز القوم\" (^٢). فدعا رسول الله - ﷺ - إلى البيعة، فكانت بيعة الرضوان تحت الشجرة، وكانوا ألفًا وخمسمائة، فروي أنه بايعهم عَلَى الموت، وأنكره جابر، وإنما بايع عَلَى أن لا نفر. قَالَ تعالى: ﴿لَقَدْ رَضِيَ اللهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا (١٨)﴾ [الفتح: ١٨] أي: أعطاهم من أجل تلك البيعه: ﴿فَتْحًا قَرِيبًا﴾ يعنى خيبر، ووعدهم ﴿مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا﴾ [الفتح: ٢٠] أي: مستمرة إلى يوم القيامة، ﴿وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا﴾ [الفتح: ٢١]، أي: قتل فارس والروم، وقيل: فتح مكة.\n_________\n(^١) في (ج): فصدتهم.\n(^٢) \"سيرة ابن هشام\" ٣/ ٣٦٤، والطبري في \"تفسيره\" ١١/ ٣٤٨ (٣١٥١٦) وفي \"تاريخه\" ٢/ ١٢١ عن ابن إسحاق قال: فحدثني عبد الله بن أبي بكر أن رسول الله - ﷺ - قال حين بلغه أن عثمان قتل فذكره، وانظر: \"التمهيد\" ١٢/ ١٤٨.","vol":"2","page":546},{"text":"الوجه السادس:\nقَدْ ساق البخاري صفة هذِه المبايعة. وجاء في رواية أخرى: فتلا علينا آية النساء ﴿أَنْ لَا يُشْرِكْنَ بِاللهِ شَيْئًا﴾ [الممتحنة: ١٢] .. الآية (^١).\nوفي الأخرى: إني لمن النقباء الذين بايعوا رسول الله - ﷺ - وفيه:\nفبايعناه عَلَى أن لا نشرك بالله شيئًا. وزاد: ولا ننتهب (^٢). وفي أخرى في مسلم: أخذ علينا رسول الله - ﷺ - كما أخذ عَلَى النساء، أن لا نشرك بالله شيئا ولا نسرق، ولا نزني ولا نقتل أولادنا، ولا يَعْضَه بَعْضُنا بَعْضًا (^٣). ومعنى يعضه -بفتح الياء والضاد المعجمة- لا يسخر، وقيل: لا نأتي ببهتان يقال: عضه الرجل، وأعضه إِذَا أفك.\nوأخرجه النسائي وقال فيه: بايعت رسول الله ليلة العقبة في رهط، فقال: \"أبايعكم على أن لا تشركوا بالله شيئا، ولا تسرقوا، ولا تزنوا، ولا تشربوا، ولا تقتلوا أولادكم\" (^٤) وذكر نحو باقيه، وسيأتي حديث عبادة أيضًا في: المبايعة بطوله في موضعه. وأوله: بايعنا رسول الله - ﷺ - عَلَى السمع والطاعة في العسر واليسر .. إلى آخره.\nوجاء أيضًا في البيعات العامة والخاصة أحاديث كثيرة متفرقة منها:\nحديث عوف بن مالك وابن عمر وجرير بن عبد الله وسلمة بن الأكوع.\nوذكر البخاري جملة منها في أواخر الكتاب عند قوله: كيف يبايع الإمام الناس. وسيأتي الكلام عليها -إن شاء الله- ولم يرد - ﷺ - فيما\n_________\n(^١) سيأتي برقم (٤٨٩٤) غير أن فيه: وقرأ آية النساء. ولم يذكر الآية.\nوعند مسلم (١٧٠٩/ ٤٢): فتلا علينا آية النساء ﴿أَنْ لَا يُشْرِكْنَ﴾.\n(^٢) سيأتي برقم (٣٨٩٣) في مناقب الأنصار، باب: وفود الأنصار إلى النبي - ﷺ - بمكة.\n(^٣) مسلم (١٧٠٩/ ٤٣) كتاب الحدود، باب: الحدود كفارات لأهلها.\n(^٤) \"المجتبى\" ٧/ ١٤٨.","vol":"2","page":547},{"text":"بايعهم عليه حصر المعاصي بل ذكر أنواعًا يكثر ارتكاب أهل ذَلِكَ الوقت لها.\nالوجه السابع:\nقوله: وحوله عصابة -هو بفتح اللام- يقال: حوله أو حواله وحوليه، وحواليه -بفتح اللام- في كلها كما سلف في حديث هرقل أي: يحيطون به، والعصابة: الجماعة.\nالثامن:\nالبهتان: الكذب، يقال: بَهَتَهُ يَبْهَتُهُ بَهْتًا وبُهْتانًا إِذَا كذب عليه؛ لأنه يبهت من شدة فكره، ويبقى مَبْهُوتا منقطعًا. قَالَ الجوهري: بَهِتَ الرجل -بالكسر- إِذَا دَهِشَ وتحيَّرَ وبَهُتَ -بالضم- مثله، وأفصح منهما بُهِتَ؛ (لأنه) (^١) يقال: رجل مَبْهُوت، ولا يقال: باهتٌ، ولا بَهِيتٌ، قاله الكسائي (^٢). قُلْتُ: وقرئ بالأولين في الشواذ (^٣).\nوقال القزاز وابن دريد في \"الجمهرة\": رجل باهت وبهات (^٤). وقال ابن سيده: عندي أن بهوتًا جمع باهت، لا جمع بهوت (^٥).\nوقال الهروي: البهتان هنا الإتيان بولد ينسب إلى الزوج. ويقال: كانت المرأة تلقط الولد فيَتبناه. وقال الخطابى: معناه هنا قذف المحصنات وهو من الكبائر (^٦).\n_________\n(^١) من (ج) وهي توافق ما في \"الصحاح\" وفي (ف): (لا).\n(^٢) \"الصحاح\" ١/ ٢٤٤، مادة: (بهت).\n(^٣) قرأ ابن السَّمَيفَع: (فبَهَتَ الذي كفر) وكذا قرأ نعيم بن ميسرة. وقرأ أبو حيوة شريح ابن يزيد: (فَبَهُت). انظر \"المحتسب\" لابن جني ١/ ١٣٤.\n(^٤) \"جمهرة اللغة\" ١/ ٢٥٧ مادة (بهت).\n(^٥) \"المحكم\" ٤/ ٢٠١ مادة (بهت).\n(^٦) \"أعلام الحديث\" ١/ ١٥١.","vol":"2","page":548},{"text":"التاسع:\nإنما أضيف البهتان إلى الأيدي والأرجل وليس لها صنع في البهت لوجهين:\nأحدهما: أن معظم الأفعال تقع بهما، ولهذا أضيفت الأفعال والأكساب إليهما. قَالَ تعالى: ﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ [الشورى: ٣٠].\nوثانيهما: معناه: لا تبهتوا الناس بالعيب كفاح كما يقال: فعلت هذا بين يدي فلانٍ أي: بحضرته.\nالعاشر:\nقوله: \"ولا تعصوا في معروف\" هو نحو قوله تعالى: ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ [الممتحنة: ١٢] أي: في طاعة الله؛ وقيل: في كل بِرٍّ وتقوى.\nقَالَ الزجاج: والمعنى: لا يعصينك في جميع ما (تأمرهن) (^١) به؛ فإنك لا تأمر بغير المعروف.\nقَالَ النووي: ويحتمل في معنى الحديث: ولا تعصوني (ولا أحدًا ولي عليكم) (^٢) من تباعي إِذَا أمرتم بمعروف، فيكون المعروف عائدًا إلى التباع. ولهذا قَالَ: \"تعصوا\" ولم يقل: تعصوني، ويحتمل أنه أراد نفسه فقط، (وقيد) (^٣) بالمعروف تطييبًا لنفوسهم؛ لأنه لا يأمر إلا بالمعروف.\nالحادي عشر:\nقوله: \"فمن وفي منكم\" أي ثبت عَلَى ما بايع به، يقال: بتخفيف الفاء وتشديدها، وَفَى بالعهد وأَوْفَى ووفَّي ثلاثي ورباعي. ووَفَى\n_________\n(^١) في (ج): تأمر.\n(^٢) في (ج): والأول أولى عليكم.\n(^٣) في (ج): وقيل.","vol":"2","page":549},{"text":"الشيءُ -ثلاثي- تَمَّ. ووَفَتْ ذمتك أيضًا، وأَوْفَى الشيءَ، ووَفَّى، وأَوْفَى الكيل، ووَفّاه. ولا يقال فيها: وَفِيَ ثلاثي.\nالثاني عشر:\nقوله: (\"ومن أصاب من ذَلِكَ شيئا فعوقب به\") … إلى آخره المراد: غير الشرك.\nأما الشرك: فلا يسقط عنه عذابه بعقوبته عليه في الدنيا بالقتل وغيره، ولا يعفي عمَّن مات عليه بلا شك.\nقَالَ النووي: فعموم (الحديث) (^١) مخصوص (^٢)، قُلْتُ: أو يؤوَّل قوله: \"ومن أصاب من ذَلِكَ شيئًا\" أى: غير الشرك المذكور أولًا.\nالثالث عشر:\nفي الحديث دلالة لمذهب أهل الحق أن من ارتكب كبيرة ومات ولم يتب فهو إلى الله، إن شاء عفا عنه، وإن شاء عذبه. وحاصله أن من مات صغيرًا أو كبيرًا ولا ذنب لَهُ، بأن مات عقب بلوغه أو توبته أو إسلامه قبل إحداث معصية فهو محكوم له بالجنة بفضل الله ورحمته، ولا يدخل النار ولكن يَرِدُها.\nكما قَالَ تعالى: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١] وفي الورود: الخلاف المشهور. وسيأتي إيضاحه في موضعه -إن شاء الله-. وإن مات مُصِرًّا عَلَى كبيرة فهو إلى الله تعالى، إن شاء عفا عنه فدخل الجنة في أول مرة، وإن شاء عاقبه بالنار، ثمَّ أخرجه فأُدخل الجنة، ولا يخلد أحد في النار مات عَلَى التوحيد، وأخطأ من كَفَّر بالذنب وهم الخوارج، ومن\n_________\n(^١) من (ج).\n(^٢) \"شرح مسلم\" للنووي ١١/ ٢٢٣.","vol":"2","page":550},{"text":"قَالَ: لا بد من عقاب الفاسق وهم المعتزلة.\nالرابع عشر:\nفيه دلالة لمذهب الأكثرين. كما نقله القاضي عياض (^١) أن الحدود كفارة لأهلها ومنهم من (وقف) (^٢) لحديث أبي هريرة أنه - ﷺ - قَالَ: \"لا أدري الحدود كفارات\" (^٣) لكن حديث عبادة أصح إسنادًا، ويمكن أن يكون حديث أبي هريرة أولًا، قبل أن يعلم ثمَّ أُعلم، واحتج من وقف بقوله تعالى: ﴿ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ﴾ [المائدة: ٣٣]. والجواب عن ذَلِكَ من وجهين:\nأحدهما: أن الآية في الكفار على من قَالَ ذَلِكَ.\nالثاني: أن حديث عبادة مخصص لها، وحكي عن القاضي إسماعيل: أن قتل القاتل حد وردع لغيره، وأما في الآخرة فالطلب للمقتول قائم؛ لأنه لم يصل إليه حق، وقيل: يبقى لَهُ حق التشفي.\nالخامس عشر:\nقَالَ ابن التين في شرح البخاري (^٤): قوله: \"فعوقب في الدنيا\" يريد القطع في السرقة والحد في الزنا، وأما قتل الولد فليس له عقوبة معلومة إلا أن يريد قتل النفس، فكنى بالأولاد عنه.\n_________\n(^١) \"إكمال المعلم\" ٥/ ٥٥٠.\n(^٢) في (ج): توقف.\n(^٣) رواه الحاكم ٢/ ١٤، والبيهقي ٨/ ٣٢٩. قال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه.\n(^٤) من (ف).","vol":"2","page":551},{"text":"<span data-type='title' id=toc-215>١٢ - باب مِنَ الدِّينِ الْفِرَارُ مِنَ الْفِتَنِ</span>\n١١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِى سَعِيدٍ الْخُدْرِيِّ أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ الْمُسْلِمِ غَنَمٌ يَتَّبعُ بِهَا شَعَفَ الجِبَالِ وَمَوَاقِعَ الْقَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ\". [٣٣٠٠،٣٦٠٠، ٦٤٩٥، ٧٠٨٨ - فتح: ١/ ٦٩]\nنا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ المُسْلِمِ غَنَمٌ يَتَّبعُ بِهَا شَعَفَ الجِبَالِ وَمَوَاقِعَ القَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ\".\n(ولما كان الفرار صيانة للدين أطلق عليه البخاري (دينًا) (^١» (^٢).\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث انفرد به البخاري عن مسلم رواه هنا عن القعنبي، وفي الفتن عن (ابن) (^٣) يوسف (^٤)، وفي أثناء الكتاب عن إسماعيل (^٥)، ثلاثتهم عن مالك به، وفي الرقاق (^٦) وعلامات النبوة (^٧) عن أبي نعيم، عن الماجشون، عن عبد الرحمن به، وهو من أحاديث مالك\n_________\n(^١) في (ج): الدين.\n(^٢) في (ف) هذِه الجملة بعد قوله: الكلام عليه من وجوه.\n(^٣) في (ج): أبي، وهو خطأ.\n(^٤) سيأتي برقم (٧٠٨٨) باب: التعرب في الفتنة.\n(^٥) سيأتي برقم (٣٣٠٠) كتاب: بدء الخلق، باب: خير مال المسلم غنم ..\n(^٦) سيأتي برقم (٦٤٩٥) باب: العزلة راحة من خلاط السوء.\n(^٧) سيأتي برقم (٣٦٠٠) كتاب: المناقب، باب: علامات النبوة في الإسلام.","vol":"2","page":552},{"text":"في \"الموطأ\" (^١).\nوزعم الإسماعيلي في \"مستخرجه\" أن إسحاق بن موسى الأنصاري رواه عن معن، عن مالك فجعله من قول (أبي سعيد) (^٢) لم يجاوزه.\nقَالَ الإسماعيلي: قُلْتُ: أسنده ابن وهب والتنيسي وسويد وغيرهم، وأخرج مسلم معناه من حديث أبي سعيد أن رسول الله - ﷺ - سُئِلَ: أي الناس أفضل؟ قَالَ: \"مؤمن مجاهد بنفسه وماله في سبيل الله\"، قَالَ: ثمَّ من؟ قَالَ: \"ثمَّ رجل معتزل في شعب من الشعاب يعبد ربه، وياع الناس من شره\" (^٣).\nوفي حديث له: \"من خير معاش الناس لهم\".\nثمَّ ذكر: \"رجلًا في غنيمة في رأس شعفة من هذِه الشعف أو بطن وادٍ من هذِه الأودية يقيم الصلاة، ويؤتي الزكاة، ويعبد ربه حتَّى يأتيه اليقين ليس من الناس إلا في خير\" (^٤).\nالوجه الثاني: ذكر الخطيب في كتابه: \"رافع الارتياب\" أن الصواب: عبد الرحمن بن عبد الله بن أبي صعصعة (^٥).\n_________\n(^١) \"الموطأ\" برواية يحيى ص ٦٠١.\n(^٢) بياض في (ف)، والمثبت من (ج).\n(^٣) مسلم (١٨٨٨) كتاب الإمارة، باب: فضل الجهاد والرباط.\n(^٤) مسلم (١٨٨٩) كتاب: الإمارة، باب: فضل الجهاد الرباط، من حديث أبي هريرة.\n(^٥) قال ابن عبد البر في \"التمهيد\" ١٩/ ٢٢٣: حدثنا عبد الوارث بن سفيان قال: حدثنا قاسم بن أصبغ، قال: حدثنا بكر بن حماد، قال: حدثنا مسدد، قال: حدثنا يحيى، عن مالك بن أنس، قال: حدثني عبد الرحمن بن عبد الله بن أبي صعصعة، عن أبيه، عن أبي سعيد الخدري، عن النبي - ﷺ - قال: \"إذا أذنت فارفع صوتك، فإنه لا يسمع مدى صوت المؤذن شيء إلا شهد له\"، وقد وهم ابن عيينة في اسم هذا الشيخ، شيخ مالك، إذ روى عنه هذا الحديث. =","vol":"2","page":553},{"text":"قَالَ ابن المديني: ووهم ابن عيينة حيث قَالَ: عبد الله بن عبد الرحمن بن أبي صعصعة. وقال الدارقطني: لم يختلف على مالك في اسمه، قُلْتُ: في \"الثقات\" لابن حبان: خالفهم مالك فقال: عبد الله بن عبد الرحمن بن أبي صعصعة (^١). وفي \"طبقات ابن سعد\": عبد الرحمن بن عبد الله بن عبد الرحمن بن الحارث بن أبي صعصعة.\nواسمه: عمرو بن زيد بن عوف بن مبذول بن عمرو بن غنم بن مازن بن النجار بن ثعلبة بن عمرو بن الخزرج (^٢).\nالوجه الثالث: في التعريف برواته غير ما سلف.\nأما أبو سعيد: فهو سعد بن مالك بن سنان بن عبيد -وقيل: عبد- بن ثعلبة بن عبيد بن الأبجر، وهو خدرة بن عوف بن الحارث بن الخزرج الأنصاري، وزعم بعضهم أن خدرة هي أم الأبجر.\nاستُصغر (^٣) يوم أحد فَرُدَّ، وغزا بعد ذَلِكَ اثنتي عشرة غزوة مع\n_________\n= ثم روى الحديث من طريق آخر عن الشافعى، قال: حدثنا سفيان، قال: سمعت عبد الله بن عبد الرحمن بن صعصعة، قال: سمعت أبي .. الحديث. وقال: ثم ذكر الشافعى حديث مالك هذا بإسناده سواء كما ذكرناه عن مالك، ثم قال الشافعى: مالك أصاب اسم الرجل فيما أرى، وقد أخطأ فيه ابن عيينة.\n(^١) \"الثقات\" ٧/ ٦٤. وقال في ترجمة عبد الرحمن بن عبد الله بن أبي صعصعة من \"مشاهير علماء الأمصار\" (١٠١٢): هو الذي يخطئ ابن عيينة في اسمه ويقول: عبد الله بن عبد الرحمن، من متقني أهل المدينة.\n(^٢) \"الطبقات الكبرى\" (القسم المتمم) (٣٨، ١٨٥). قال المزي في \"تهذيب الكمال\" ١٧/ ٢١٦ (٣٨٧٠): عبد الرحمن بن عبد الله بن الرحمن، بن أبي صعصعة الأنصاري المازني المدني، ومنهم من يقول فيه: عبد الرحمن بن عبد الله بن أبي صعصعة فينسب عبد الله إلى جده، ومنهم من يقول فيه: عبد الله بن عبد الرحمن بن أبي صعصعة، فيقلب اسمه، والجميع لرجل واحد.\n(^٣) ورد بهامش (ف): وكان عمره ثلاث عشرة.","vol":"2","page":554},{"text":"رسول الله - ﷺ -، واستشهد أبوه يوم أحد.\nروي لَهُ ألف حديث ومائة وسبعون حديثا، اتفقا منها عَلَى ستة وأربعين (^١)، وانفرد البخاري بستة عشر، ومسلم باثنين وخمسين. روى عن جماعة من الصحابة منهم: الخلفاء الأربعة، ووالده مالك، وأخوه لأمه قتادة بن النعمان، وعنه: جماعة من الصحابة منهم: ابن عمر وابن عباس، وخلق من التابعين. وكان من الحفاظ المكثرين (العلماء) (^٢) الفضلاء، العقلاء، أحد نجباء الأنصار وعلمائهم مع حداثة سنه، وكان يلبس الخز، ويحفي شاربه ولا يخضب، كانت لحيته بيضاء خُصَلًا. وبايع النبي - ﷺ - عَلَى أن لا يأخذه في الله لومة لائم مع جماعة، واستقال غيره. فأقيل (^٣)، ويقال لَهُ: عفيف المسألة؛ لأنه عف فلم يسأل أحدًا، ولما مات والده لم يترك لَهُ مالًا، فأتى رسول الله - ﷺ -؛ ليسأله فقال حين رآه: \"من يستغن أغناه الله، ومن يستعفف أعفه الله\"، فقال: ما يريد غيري، فرجع (^٤). وكذا والده أيضًا؛ لأنه طوى ثلاثًا فلم يسأل، فقال ﵇: \"من أراد أن ينظر إلى\n_________\n(^١) ورد بهامش (ف): قال ابن الجوزي: اتفقا على ثلاثة وأربعين حديثًا.\n(^٢) من (ف).\n(^٣) قال الحافظ في \"الإصابة\" ٢/ ٣٥: روى الهيثم بن كليب في \"مسنده\" من طريق عبد المهيمن بن عباس بن سهل بن سعد، عن أبيه، عن جده قال: بايعت النبي - ﷺ - أنا وأبو ذر وعبيدة بن الصامت ومحمد بن مسلمة وأبو سعيد الخدري وسادس على أن لا تأخذنا في الله لومة لائم، فاستقال السادس فأقاله.\n(^٤) رواه النسائي ٥/ ٩٨، وأحمد ٣/ ٩، ٤٧، والطيالسي ٣/ ٦١٨ (٢٢٧٥)، أبو يعلى ٣/ ٣٦٧ - ٣٦٨ (١١٢٩) و٣/ ٤٥٥ (١٢٦٧)، والبغوي في \"معجم الصحابة\" ٣/ ١٩ (٩٢٧)، وابن حبان ٨/ ١٩١ - ١٩٢ (٣٣٩٨) من طرق عن أبي سعيد الخدري. والحديث أصله في الصحيحين، وسيأتي برقم (١٤٦٩) كتاب: الزكاة، باب: الاستعفاف عن المسألة، ورواه مسلم (١٠٥٣).","vol":"2","page":555},{"text":"(العفيف) (^١) المسألة فلينظر إلى هذا\" (^٢).\nفي وفاته ثلاثة أقوال: (أحدها: سنة أربع وسبعين. ثانيها: سنة أربع وستين. ثالثها: سنة خمس (^٣» (^٤).\n(ذكره العسكري (^٥) بالمدينة يوم جمعة، ودفن والده أيضًا بالبقيع، وفي سنه -أعني: سن أبي سعيد- قولان: أحدهما: ابن أربع وسبعين، والثاني: ابن ثلاث وسبعين،) (^٦) ووهم من قَالَ: سنه أربع وتسعين (^٧).\n_________\n(^١) في (ج): الضعيف.\n(^٢) قال ابن الأثير في \"أسد الغابة\" في ترجمة مالك بن سنان ٥/ ٢٧ (٤٥٩٥): طوى مالك بن سنان ثلاثًا، ولم يسأل أحدًا شيئًا، فقال النبي - ﷺ -: \"من أراد أن ينظر إلى العفيف المسألة، فلينظر إلى مالك بن سنان\". اهـ. وقال الحافظ في \"نزهة الألباب\" (١٩٨٩): عفيف المسألة هو مالك بن سنان الخدري، والد أبي سعيد الخدري، الصحابي المشهور، قال الجهيمي: قيل له ذلك؛ لأنه طوى ثلاثًا لم يسأل.\n(^٣) يعني وستين، كما في \"الإصابة\" ٢/ ٣٥.\n(^٤) في (ج): أحدها: سنة أربع وسبعين. ثانيها: سنة أربع وتسعين. ثالثها: سنة ثلاث وسبعين.\n(^٥) هو الإمام المحدث الأديب العلامة، أبو أحمد، الحسن بن عبد الله بن سعيد العسكري، صاحب التصانيف. قال الحافظ أبو طاهر السلفي: كان أبو أحمد العسكري من الأئمة المذكورين بالتصرف في أنواع العلوم. والتبحر في فنون الفهوم، ومن المشهورين بجودة التأليف وحسن التصنيف، ألف كتاب \"الحكم والأمثال\"، \"التصحيف\" وعاش حتى علا به السن واشتهر في الآفاق، قيل: إنه توفي سنة اثنتين وثمانين وثلاثمائة.\nانظر ترجمته في: \"المنتظم\" ٧/ ١٩١، \"وفيات الأعيان\" ٢/ ٨٣، \"سير أعلام النبلاء\" ١٦/ ٤٢٣ (٣٠١)، \"تاريخ الإسلام\" ٢٧/ ٤٩، \"الوافي بالوفيات\" ١٢/ ٧٦، \"شذرات الذهب\" ٣/ ١٠٢.\n(^٦) من (ف).\n(^٧) انظر ترجمة أبي سعيد الخدري في: \"معجم الصحابة\" للبغوي ٣/ ١٨، \"معجم الصحابة\" لابن قانع ١/ ٢٥٨ (٢٩٧)، \"معرفة الصحابة\" ٣/ ١٢٦٠ (١١١٠)، =","vol":"2","page":556},{"text":"تنبيهات:\nأحدها: (ما) (^١) ذكرناه من اسم أبي سعيد هو المشهور. وقيل: اسمه سنان، وسنان (والد) (^٢) مالك يقال له: الشهيد، والخزرج: هو (ابن حارثة) (^٣) بن ثعلبة بن عامر بن حارثة بن امرئ القيس ابن ثعلبة بن مازن بن الأزد، وأسقط أبو عمر عبيدًا الأول (^٤)، وهو الصواب، كما نبه عليه (الرشاطي) (^٥) (^٦)، وخالف ابن الكلبي (^٧)،\n_________\n= \"الاستيعاب\" ٢/ ١٦٧ (٩٥٩) و٤/ ٢٣٥ (٣٠٢٧)، \"أسد الغابة\" ٢/ ٣٦٥ (٢٠٣٥) و٦/ ١٤٢ (٥٩٥٤)، \"الإصابة\" ٢/ ٣٥ (٣١٩٦).\nوانظر ترجمة أبيه مالك بن سنان في: \"معجم الصحابة\" للبغوي ٥/ ٢٤٢، \"معرفة الصحابة\" ٥/ ٢٤٥٥ (٢٥٩٣)، \"الاستيعاب\" ٣/ ٤٠٧ (٢٢٩٧)، \"أسد الغابة\" ٥/ ٢٧ (٤٥٩٥)، \"الإصابة\" ٣/ ٣٤٥ (٧٦٣٥). وستأتي ترجمته.\n(^١) من (ف).\n(^٢) في (ج): والده.\n(^٣) في (ج): بن خزيمة.\n(^٤) ترجم أبو عمر لأبي سعيد الخدري في \"الاستيعاب\" مرتين، مرة في الأسماء ٢/ ١٦٧ (٩٥٩) وفيها أثبت عبيد الأول، ومرة في الكنى ٤/ ٢٣٥ (٣٠٢٧) وفيها أُسقط -كما ذكر المصنف-، وأثبتها أيضًا في ترجمة أبيه مالك بن سنان ٣/ ٤٠٧ (٢٢٩٧)، فأثبتها في موضعين، وأسقطها في موضع واحد.\n(^٥) في (ج): الواسطي.\n(^٦) هو الشيخ الإمام الحافظ المتقن النسابة، أبو محمد عبد الله بن علي بن عبد الله بن علي بن أحمد اللخمي الأندلسي المَرِيِّي الرشاطي، من مصنفاته: \"اقتباس الأنوار والتماس الأزهار في أنساب رواة الآثار\" وكتاب \"الإعلام بما في كتاب المختلف والمؤتلف للدارقطني من الأوهام\" وغير ذلك، وكان ضابطًا محدثًا متقنًا إمامًا، ذاكرًا للرجال حافظًا للتاريخ والأنساب، فقيهًا بارعًا، أحد الجلة المشار إليهم، توفي في جمادي الآخرة سنة اثنتين وأربعين وخمسمائة. انظر ترجمته في: \"وفيات الأعيان\" ٣/ ١٠٦، \"سير أعلام النبلاء\" ٢٠/ ٢٥٨ (١٧٥)، \"تذكرة الحفاظ\" ٤/ ١٣٠٧، \"البداية والنهاية\" ١٢/ ٧٣٠.\n(^٧) سلفت ترجمته في المقدمة.","vol":"2","page":557},{"text":"وخليفة بن خياط (^١)، فأثبتاه.\nالثاني: في الصحابة أيضًا سعد بن أبي وقاص مالك (^٢)، وسعد بن مالك العذري قدم في وفد عذرة (^٣).\nالثالث: لا خلاف في إهمال دال الخدري، وهو نسبة إلى خدرة كما أسلفناه، وقال ابن حبان في \"ثقاته\" في ترجمة أبي سعيد: إن خدرة من اليمن (^٤)، ومراده أن الأنصار من اليمن فهم بطن من الأنصار، وهم نفر قليل بالمدينة. وقال أبو عمر: خدرة وخدارة بطنان من الأنصار، فأبو مسعود الأنصاري من خدارة، وأبو سعيد من خدرة، وهما ابنا عوف بن الحارث (^٥)، كما سلف.\nقُلْتُ: وضبط أبو عمر خدارة -بضم الخاء المعجمة- (^٦) وهو خلاف ما قاله الدارقطني من كونه بالجيم، أي: المكسورة (^٧)، وصوبه\n_________\n(^١) \"الطبقات\" لخليفة بن خياط (٦٠٢). وخليفة ابن خياط هو ابن خليفة بن خياط، الإمام الحافظ العلامة الأخباري، أبو عمرو العصفري البصري، ويلقب بشباب، صاحب \"التاريخ\"، و\"الطبقات\" وغير ذلك، كان صدوقًا نسابة، عالمًا بالسير والأيام والرجال، وثقه بعضهم، وقال ابن عدي: هو صدوق من متيقظي الرواة.\nانظر ترجمته في: \"التاريخ الكبير\" ٣/ ١٩١، \"الجرح والتعديل\" ٣/ ٣٧٨، \"الكامل\" لابن عدي ٣/ ٥١٧ (٦١٤)، \"تهذيب الكمال\" ٨/ ٣١٤ (١٧١٩)، \"سير أعلام النبلاء\" ١١/ ٤٧٢ (١٢٢)، \"شذرات الذهب\" ٢/ ٩٤.\n(^٢) ستأتي ترجمته مفصلة في حديث رقم (٢٧).\n(^٣) انظر ترجمته في: \"الاستيعاب\" ٢/ ١٦٧ (٩٦٠)، \"أسد الغابة\" ٢/ ٣٦٦ (٢٠٣٦)، \"الإصابة\" ٢/ ٣٣ (٣١٩٣).\n(^٤) \"الثقات\" ٣/ ١٥٠.\n(^٥) \"الاستيعاب\" ٤/ ٢٣٥.\n(^٦) المصدر السابق.\n(^٧) قال الدارقطني: باب: خِدْرَة، وخُدْرَة، وجَدَرَة، وجِذْرَة، وجُذْرَة، وحَدْرَة، وأما =","vol":"2","page":558},{"text":"الرشاطي (^١)، وكذا نص عليه العسكري في \"الصحابة\" والحافظ أبو الحسن المقدسي، قُلْتُ: وفي (سلمى) (^٢) خدرة بن كاهل، قاله ابن حبيب.\nالرابع: يشتبه (الخُدْري) (^٣) بالخِدْري -بكسر الخاء وسكون الدال- نسبة إلى (خدرة) (^٤) بطن من ذهل بن شيبان، وبالخَدَري -بفتحهما- وهو محمد بن الحسن، متأخر روى عن أبي حاتم (^٥)، وبالجدري -بفتح الجيم والدال- وهو عمير بن سالم، وبكسر وسكون نسبة إلى جدرة بطن من كعب.\nالخامس: قَدْ ذكرنا أن خدرة تشتبه بأربعة أشياء: خِدْرة وخَدَرة وجَدَرة (وجِدْرة) (^٦)، وتشتبه أيضًا بثلاثة أشياء أُخَرَ (ذكرتهم) (^٧) في \"مشتبه النسبة\" فراجعْها منه.\nقَالَ ابن دريد: خدرة فعلة، إما من الخَدَر أو من الخُدْرة حكاه\n_________\n= خِدرَة فذكر ابن حبيب، قال: في ربيعة بن نِزار: خِدْرَة، وهو عمرو بن ذُهْل بن شيبان بن ثعلبة. وأما خُدْرة، فهو قبيل من الأنصار، وهم بنو خُدْرَة بن عون بن الحارث بن الخزرج بن حارثة، منهم: أبو سعيد الخدري، سعد بن مالك. واسم خُدْرَة الأبجر. اهـ. \"المؤتلف والمختلف\" ٢/ ٨٩١. قلت: ذكر الدارقطني هنا خُدْرَة، بضم الخاء المعجمة، وهذا بخلاف ما ذكره المصنف عنه!\n(^١) مظنه كتابه \"الإعلام بما في كتاب المختلف والمؤتلف للدارقطني من الأوهام\" وهو غير مطبوع.\n(^٢) في (ج): سلمان.\n(^٣) ساقطة من (ج).\n(^٤) في (ج): خدارة.\n(^٥) انظر: \"المشتبه\" للذهبي ١/ ٢٦٣.\n(^٦) ساقطة من (ج).\n(^٧) في (ج): ذكرهم.","vol":"2","page":559},{"text":"الرشاطي عنه (^١).\nالسادس: أبو سعيد هذا صحابي (ابن صحابي) (^٢) أسلم والده، وقتل يوم أحد كما سلف، قتله عرار بن سفيان الكلابي (^٣). ولم يرْوَ عنه شيء كما نص عليه العسكري فيما زعم، قَالَ: (وذكر) (^٤) بعضهم (أن أبا شيبة أخاه) (^٥) لا يعرف اسمه، وذكره أبو حاتم فيمن لا يعرف اسمه، مات في أيام يزيد بن معاوية غازيًا، ودفن في بلاد الروم.\nوروى أبو سعيد الأشج حديثًا قَالَ فيه: عن أبي سلمة الخدري، -ولست أعرفه- وأحسبه: عن أبي سلمة، عن الخدري فوهم (^٦) -فهذِه مهمات في ترجمة أبي سعيد لا يُسأم منها؛ فانه يرحل إليها.\nوأما عبد الرحمن ووالده عبد الله فأنصاريَّان مازنيَّان مدنيَّان ثِقتَان، وقد (سقنا نسبهما) (^٧) فيما مضى، وجدُّ عبد الرحمن الأعلى الحارث، شهد أحدًا، وقتل يوم اليمامة شهيدًا مع خالد بن الوليد (^٨)، وكان عمرو\n_________\n(^١) للمزيد في هذا الباب ينظر \"المؤتلف والمختلف\" ٢/ ٨٩١ - ٨٩٣، \"الإكمال\" ٣/ ١٢٧ - ١٣٠، \"الأنساب\" ٥/ ٥٨ - ٥٩. \"المشتبه\" للذهبي ١/ ٢٦٣، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٤٠٥ - ٤٠٩، \"تبصير المنتبه بتحرير المشتبته\" للحافظ ٢/ ٥٢٧.\n(^٢) من (ف)\n(^٣) كذا في (ف)، (ج)، وفي \"معجم الصحابة\" ٥/ ٢٤٢، \"الاستيعاب\" ٣/ ٤٨٠، \"أسد الغابة\" ٥/ ٢٧: عراب بن سفيان الكناني.\n(^٤) في (ج): وزعم.\n(^٥) في (ج): أن أباه.\n(^٦) قال الحافظ في \"الإصابة\" ٤/ ١٠٠ (٦٠٣): أبو سلمة الخدري … ذكره بعضهم في الصحابة، وهو خطأ نشأ عن سقط، والصواب: عن أبي سلمة، وهو ابن عبد الرحمن، عن الخدري وهو أبو سعيد، فسقطت (عن) من السند -فالله أعلم-.\n(^٧) في (ج): سبق نسبتهما.\n(^٨) انظر ترجمته في: \"الاستيعاب\" ١/ ٣٦٠ (٤٣٢)، \"أسد الغابة\" ١/ ٣٩٨ (٩٠٢).","vol":"2","page":560},{"text":"-أبو صعصعة، بفتح الصادين المهملتين- سيد بني مازن بن النجار، قتله برذع بن زيد بن عامر بن سواد بن ظَفَر من الأوس غيلةً بدل قيس بن الخطيم، وكان قتله قوم من بني النجار وبني سلمة، ثمَّ أسلم بردع وشهد أحدًا (^١).\nقَالَ ابن سعد: أدرك مالك بن أنس أبا عبد الرحمن وروى عنه (…) (^٢) وعن ابنيه عبد الرحمن ومحمد (^٣) البخاري والنسائي وابن ماجه (^٤)، وروى أبو داود لعبد الله، وابنه عبد الرحمن، ولم يرو (مسلم) (^٥) عن أحد منهم شيئًا.\nقَالَ النسائي: عبد الله ثقة وكذا ولده. وذكره ابن حبان أيضًا في \"ثقاته\" (^٦)، مات عبد الرحمن سنة تسع وثلاثين ومائة، وقال مالك: كان (لبني) (^٧) أبي صعصعة حلقة في المسجد بين المنبر والقبر، وفيهم رجال أهل علم ورواية ومعرفة كلهم كان يفتي (^٨).\n_________\n(^١) انظر ترجمته في: \"الإكمال\" ١/ ٢٤٣، \"أسد الغابة\" ١/ ٢٠٨ (٣٩٥)، \"الإصابة\" ١/ ١٤٥ (٦٢٦).\n(^٢) بياض في (ف) وليس في (ج).\n(^٣) \"الطبقات الكبرى\" (القسم المتمم) (٣٨) وفيه: أدركه مالك -أي: عبد الله- وروى عنه وعن ابنيه محمد وعبد الرحمن ابني عبد الله.\n(^٤) هذا من كلام المصنف ﵀ وكذا ما بعده أيضًا.\n(^٥) ساقطة من (ج).\n(^٦) \"الثقات\" ٥/ ١٣.\n(^٧) في (ج): لابن.\n(^٨) انظر ترجمة عبد الرحمن في: \"التاريخ الكبير\" ٥/ ٣٠٣ (٩٩٠)، \"الجرح والتعديل\" ٥/ ٢٥٠ (١١٩٦)، \"تهذيب الكمال\" ١٧/ ٢١٦ (٣٨٧٠).\nوانظر ترجمة أبيه عبد الله في: \"التاريخ الكبير\" ٥/ ١٣٠ (٣٨٦)، \"الجرح والتعديل\" ٥/ ٩٤ (٤٣٠)، \"تهذيب الكمال\" ١٥/ ٢٠٨ (٣٣٨١).","vol":"2","page":561},{"text":"وأما عبد الله: فهو أبو عبد الرحمن عبد الله بن مسلمة بن (قعنب) (^١) القعنبي الحارثي المدني، سكن البصرة، كان (مجاب) (^٢) الدعوة، سمع مالكًا والليث وحماد بن سلمة، وخلائق لا يحصون من الأعلام، وسمع من شعبة حديثًا واحدًا، وله معه قصة، وهو: \"إن مما أدرك الناس من كلام النبوة الأولى إِذَا لم تستحي فاصنع ما شئت\" (^٣).\nوإمامته وإتقانه (وثقته) (^٤) وجلالته وحفظه وصلاحه وورعه وزهده مجمع عليه، قَالَ أبو زرعة: ما كتبت عن أحد أجل في عيني منه.\nوقال أبو حاتم: لم أر أخشع منه (^٥) وقيل لمالك: إن عبد الله قدم، فقال: قوموا بنا إلى خير أهل الأرض، وقال عبد الله: اختلفت إلى\n_________\n(^١) في (ج): القعنب.\n(^٢) ساقطة من (ج).\n(^٣) قال الذهبي: قال الحافظ أبو عمرو أحمد بن محمد الحيري سمعت أبي يقول: قلت للقعنبي: مالك لا تروي عن شعبة غير هذا الحديث؟ قال: كان شعبة يستثقلني فلا يحدثني. يعني حديث: \"إذا لم تستح فاصنع ما شئت\". اهـ. \"سير أعلام النبلاء\" ١٠/ ٢٦١. وذكر ذلك أيضًا في \"تاريخ الإسلام \" ١٦/ ٢٤٧.\nقلت: أظن أن هذِه هي القصة التي أشار إليها المصنف. والحديث من طريق القعنبي، عن شعبة رواه أبو داود (٤٧٩٧)، وعبد الله بن أحمد في \"زياداته على المسند\" ٥/ ٢٧٣ (٢٢٣٤٥)، وابن حبان (٦٠٧)، والطبراني ١٧/ ٦٥١، والقضاعي في \"مسند الشهاب\" (١١٥٦)، والمزي في \"تهذيب الكمال\" ١٦/ ١٤٢ - ١٤٣، والذهبي في \"سير أعلام النبلاء\" ١٠/ ٢٥٩.\nقال ابن حبان: ما سمع القعنبي من شعبة إلا هذا الحديث، وكذا قال المزي.\nوالحديث سيأتي برقم (٨٤٨٣، ٦١٢٠) حدثنا أحمد بن يونس: حدثنا زهير، حدثنا منصور، عن ربعي به، وبرقم (٣٤٨٤) حدثنا آدم: حدثنا شعبة، عن منصور به.\n(^٤) من (ف).\n(^٥) \"الجرح والتعديل\" ٥/ ١٨١ (٨٣٩).","vol":"2","page":562},{"text":"مالك ثلاثين سنة، ما من حديث في \"الموطأ\" إلا لو شئت قُلْتُ: سمعته مرارًا من مالك، ولكني (اقتصرت) (^١) عَلَى قراءتي عليه؛ لأن مالكًا كان يذهب إلى أن القراءة عَلَى الشيخ أثبت من قراءة العالم (^٢).\n_________\n(^١) في (ج): اختصرت.\n(^٢) رواه الخطيب في \"الكفاية\" ص ٤٠١.\nوالقراءة على الشيخ وقراءة العالم، هما قسمان من أقسام طرق نقل الحديث وتحمله، وهي ثمانية أقسام:\nأما القسم الأول: وهو قراءة العالم ويسمى أيضًا السماع من لفظ الشيخ، وصورته: أن يقرأ الشيخ، والطالب يسمع سواء قرأ الشيخ من حفظه أو من كتابه، وهذا القسم أرفع الأقسام عند الجماهير، وصيغ أداء هذا القسم أن يقول السامع أو الطالب: حدثنا أو حدثني أو سمعت.\nوأما القسم الثاني: وهو القراءة على الشيخ، وأكثر المحدثين يسمونها: عرضًا، وصورته: أن يجلس الشيخ ويقوم أحد الطلاب بالقراءة عليه، سواء قرأ هو أو غيره، وسواء تابعه الشيخ من حفظه أو من كتابه.\nوصيغ الأداء في هذا القسم أن يقول الطالب: أخبرنا، وهذِه كانت تستعمل في القسم الأول، قبل أن يشيع تخصيص هذِه الألفاظ، فصارت تستخدم فقط مع القراءة على الشيخ، ويجوز أن يقول الطالب أيضًا: قرأت على فلان كذا، أو قرئ على فلان كذا وأنا أسمع، ولا خلاف أنها راوية صحيحة إلا ما حكي عن بعض من لا يعتد بخلافه.\nواختلفوا في أن هذا القسم مثل، السماع من لفظ الشيخ في المرتبة أو دونه أو فوقه على ثلاث مراتب: الأولى: أنهما سواء وهذا مروي عن مالك، وقيل: إنه مذهب معظم علماء الحجاز والكوفة، ومذهب البخاري وغيرهم.\nالثانية: أن هذا القسم دون السماع من لفظ الشيخ، وهو الصحيح، وقد قيل: إن هذا مذهب جمهور أهل المشرق.\nالثالثة: أن هذا القسم فوق السماع من لفظ الشيخ، وهو مروي عن أبي حنيفة وابن أبي ذئب وغيرهما، ورواية عن مالك. والأقسام الأخرى وهي الإجازة والمناولة والمكاتبة والإعلام والوصية والوجادة. =","vol":"2","page":563},{"text":"وقال أبو سبرة الحافظ: قُلْتُ للقعنبي: حدثتَ ولم تكن تحدث! قَالَ: رأيتُ كأن القيامة قَدْ قامت فصيح بأهل العلم فقاموا، فقمتُ معهم، فصيح بي: اجلس، فقلتُ: إلهي، ألم أكن معهم أطلب؟ قَالَ: بلى ولكنهم نشروا وأَخْفَيْتَه؛ فحدثتُ.\nروى عنه البخاري ومسلم فأكثرا، ومسلم عن عبد بن حميد عنه حديثًا واحدًا في الأطعمة (^١)، والترمذي (والنسائي) (^٢) عن رجل عنه.\nمات سنة إحدى وعشرين ومائتين (^٣).\nفائدة:\nهذا الإسناد فيه لطيفة مستطرفة وهي أن رجاله كلهم مدنيون.\nالوجه الرابع: في ضبط ألفاظه ومعانيه:\nقوله: \"يُوشِكُ\" هو -بكسر الشين وبضم الياء- أي: يسرع ويقرب، ويقال في ماضيه: أوشك، ومن أنكر استعماله ماضيًا فغلط، فقد كثر استعماله.\nقَالَ الجوهري: أَوْشَكَ فلانٌ، يُوشِكُ إيشَاكًا أي: أسرع (^٤).\nقَالَ جرير:\n_________\n= انظر: \"الكفاية في علم الرواية\" ص ٣٩٨ - ٤٠٣، \"علوم الحديث\" ص ١٣٢ - ١٨١، \"المقنع\" ١/ ٢٩٢ - ٣٣٦، \"فتح المغيث\" ٢/ ١٨ - ١٩٢، \"تدريب الراوي\" ٢/ ١٥ - ١٠٤.\n(^١) مسلم (٢٠٤٠/ ١٤٣) كتاب: الأشربة، باب: جواز استتباعه غيره ....\n(^٢) من (ف).\n(^٣) انظر ترجمة القعنبي في: \"التاريخ الكبير\" ٥/ ٢١٢ (٦٨٠)، \"الجرح والتعديل\" ٥/ ١٨١ (٨٣٩)، \"تهذيب الكمال\" ١٦/ ١٣٦ (٣٥٧١)، \"سير أعلام النبلاء\" ١٠/ ٢٥٧ (٦٨).\n(^٤) في \"الصحاح\": أسرع السير.","vol":"2","page":564},{"text":"إِذَا جَهِلَ الشَّقِيُّ ولم يُقَدِّرْ … ببعض الأمر أَوْشَكَ أن يُصَابا\nقَالَ: والعامة (تقول) (^١): يُوشَكْ -بفتح الشين وهي لغة رديئة- قال أبو يوسف -يعني: ابن السكيت: وَاَشَك يُواشِكُ وِشَاكًا، مثل أَوْشَكَ، ويقال: إنه مُواشِكٌ، أي: مسارع (^٢).\nويوشك أحد أفعال المقاربة، يطلب اسمًا مرفوعًا وخبرًا (منصوب المحل) (^٣) لا يكون إلا فعلًا مضارعًا مقرونًا بأن، وقد يسند إلى أن والفعل المضارع فيسد ذَلِكَ مسد اسمها وخبرها، كما جاء في هذا الحديث. ومثله قول الشاعر:\nيُوشك أن يبلغ منتهى الأجل … فالبر لازم برجاءٍ (ووجل) (^٤)\nوقوله: (\"خَيْرَ مَالِ المُسْلِمِ غنَمٌ\") يجوز فيه وجهان:\nأحدهما: نصب \"خير\" وهو الأشهر في الرواية، وهو خبر يكون مقدمًا ولا يضر كون الاسم -وهو\"غنم\"- نكرة؛ لأنها وصفت بـ \"يتبع (بها) (^٥).\nوثانيهما: رفعه عَلَى أن (يكون في) (^٦) \"يكون\" ضمير الشأن؛ لأنه كلام تضمن تحذيرًا وتعظيمًا لما يتوقع. ويكون: \"خَيْرُ مَالِ المُسْلِمِ غَنَمٌ\" مبتدأً وخبرًا، وقد روي: \"غنمًا\" (^٧) بالنصب وهو ظاهر، وقوله:\n_________\n(^١) في (ب): يقولون.\n(^٢) \"الصحاح\" ٤/ ١٦١٥، مادة: (وشك).\n(^٣) في (ج): منصوبًا.\n(^٤) في (ج): ورجل.\n(^٥) من (ف).\n(^٦) ساقطه من (ج).\n(^٧) رواه أبوداود (٤٢٦٧)، ومالك في \"الموطأ\" ص ٦٠١، وأحمد ٣/ ٣٠، وابن عبد البر في \"التمهيد\" ١٩/ ٢٢١ - ٢٢٢.","vol":"2","page":565},{"text":"\"يَتَّبع\" (^١) هو بتشديد التاء، وقوله: \"شعف الجبال\" هو بشين معجمة مفتوحة ثمَّ عين مهملة، وهي رءوس الجبال، وشَعَفُ كل شيء: أعلاه، والواحدة: شَعَفَة.\nوقوله: (\"يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ\") أي: من (فساد ذاتِ البين) (^٢) وغيرها، وخصت الغنم بذلك؛ لما فيها من السكينة والبركة -وقد رعاها الأنبياء والصالحون صلوات الله عليهم وسلامه- مع أنها سهلة الانقياد، خفيفة المؤنة، كثيرة النفع.\nوقال أبو الزناد: إنما خص الغنم حضًّا عَلَى التواضع والخمول وترك الاستعلاء.\nوقد قَالَ -﵇-: \"مَا بَعَثَ اللهُ نَبِيًّا إِلَّا رَعَى الغَنَمَ\" (^٣)\nوقال: \"السَّكِينَةُ فِي أَهْلِ الغَنَمِ\" (^٤).\nوقال غيره: إنما ذكر شعف الجبال لفراغها من الناس غالبًا، وشبهها مثلها، وقد ذكر في حديث مسلم بطن الوادي معه كما سلف (^٥).\nالوجه الخامس: في فوائده:\nوهي كثيرة منها:\nفضل العزلة في أيام الفتن؛ لإحراز الدين؛ ولئلا تقع عقوبة فتعم،\n_________\n(^١) في (ج): \"يتبع بها\".\n(^٢) في (ج): قتال ذات الدين.\n(^٣) سيأتي برقم (٢٢٦٢) في الإجارة، باب رعي الغنم على قراريط. عن أبي هريرة.\n(^٤) قطعة من حديث سيأتي برقم (٣٣٠١) كتاب: بدء الخلق، باب: خير مال المسلم غنم يتبع بها شعف الجبال، ورواه مسلم (٥٢/ ٨٥ - ٨٧، ٨٩) كتاب: الإيمان، باب: تفاضل أهل الإيمان فيه ورجحان أهل اليمن فيه. من حديث أبي هريرة.\n(^٥) مسلم (١٦١/ ٢٥٧).","vol":"2","page":566},{"text":"إلا أن يكون الإنسان ممن لَهُ قدرة عَلَى إزالة الفتنة، فإنه يجب عليه السعي في إزالتها، إما فرض عين، وإما فرض كفاية (^١) بحسب (الحال) (^٢) والإمكان.\nوأما في غير أيام الفتنة (فاختلف) (^٣) العلماء أيها أفضل: العزلة أم الاختلاط؟\nفذهب الشافعي والأكثرون إلى تفضيل الخلطة؛ لما فيها من اكتساب الفوائد، وشهود الشعائر، وتكثير سواد المسلمين، وإيصال الخير إليهم ولو بعيادة (المرضى) (^٤)، وتشييع الجنائز، وإفشاء السلام، والأمر بالمعروف، والنهي عن المنكر، والتعاون عَلَى البر والتقوى، وإعانة المحتاج، وحضور (جماعاتهم) (^٥)، وغير ذَلِكَ مما يقدر عليه كل أحد. فإن كان صاحب (علم) (^٦) أو سليك في الزهد ونحو ذَلِكَ تأكد فضل اختلاطه.\nوذهب آخرون إلى تفضيل العزلة؛ لما فيها من السلامة المحققة لمن\n_________\n(^١) فرض العين: هو الأفعال الواجبة على المسلمين المكلفين فردًا فردًا، فإذا قام بها فرد لا تسقط عن الباقين، فهي واجبة على الأعيان، كالصلاة المكتوبة وصوم رمضان والحج. أما فرض الكفاية: فهو ما يجب أن يقوم به من يكفي، فإذا قام به من يكفي سقط وجوبه عن الباقين، وان لم يقم به أحد أثموا جميعًا، وذلك كغسل الميت والصلاة عليه ودفنه.\nللاستزادة ينظر: \"مجموع الفتاوى\" ٢/ ٨٠، \"شرح الكوكب المنير\" ١/ ٣٧٤ - ٣٨٤، \"إرشاد الفحول\" ١/ ٧٣، \"المسودة\" ١/ ١٦٩ - ١٧١.\n(^٢) في (ف): المآل.\n(^٣) في (ج): فقد اختلف.\n(^٤) في (ج): المريض.\n(^٥) في (ج): جماعتهم.\n(^٦) ساقطة من (ج).","vol":"2","page":567},{"text":"لا يغلب عَلَى ظنه الوقوع في المعاصي، ومنها الاحتراز من الفتن.\nوقد أخرج البخاري في الفتن: حديث سلمة بن الأكوع، أنه لما قتل عثمان خرج سلمة إلى الربذة، فتزوج هناك امرأة وولدت لَهُ أولادًا، فلم يزل بها حتَّى كان قبل أن يموت بليالٍ؛ فنزل المدينة (^١).\nوفي حديث آخر: أنه دخل عَلَى الحجاج فقال له: يَا ابن الأَكْوَعِ، ارْتَدَدْتَ عَلَى عَقِبَيْكَ، وتَعَرَّبْتَ؟ قَالَ: لَا، ولكن رَسُولَ اللهِ - ﷺ - أَذِنَ لِي فِي البَدْوِ (^٢).\n_________\n(^١) سيأتي برقم (٧٠٨٧) باب: التعرب في الفتنة.\n(^٢) هو الحديث السالف (٧٠٨٧) واعتبر المصنف -﵀- هذا الحديث حديثين.","vol":"2","page":568},{"text":"<span data-type='title' id=toc-216>١٣ - باب قَوْلِ النَّبِىِّ - ﷺ -: \"أَنَا أَعْلَمُكُمْ بِاللهِ</span>\"\nوَأَنَّ المَعْرِفَةَ فِعلُ القَلْبِ؛ لِقَوْلِ اللهِ تَعَالَى: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ [البقرة: ٢٢٥].\nهو بفتح الهمزة من (أن) أي باب كذا، وباب بيان أن المعرفة من فِعل القلب، (فلا يجوز قوله باب على غير الإضافة كما صرَّح به الكرماني، فقال: هذا الباب متعين أن يُقرأ مضافا إلى قول النَّبي - ﷺ - لا غير وأنا أعلمهم بالله و\"أَنَا أَعْلَمُكُمْ باللهِ\" مقول القول) (^١).\nوأول واجب على المكلف المعرفة ثم القصد ليتوصل به إلى المعارف … كما تقرر في الأصول).\n\n٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ قَالَ: أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَمَرَهُمْ، أَمَرَهُمْ مِنَ الأَعْمَالِ بِمَا يُطِيقُونَ، قَالُوا: إِنَّا لَسْنَا كَهَيْئَتِكَ يَا رَسُولَ اللهِ، إِنَّ اللهَ قَدْ غَفَرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ. فَيَغْضَبُ حَتَّى يُعْرَفَ الْغَضَبُ فِى وَجْهِهِ ثُمَّ يَقُولُ: \"إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ بِاللهِ أَنَا\". [فتح: ١/ ٧٠]\nنا مُحَمَّدُ بْنُ سَلَامِ قَالَ: أَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إذَا أَمَرَهُمْ، أَمَرَهُمْ مِنَ الأَعْمَالِ بِمَا يُطِيقُونَ، قَالُوا: إِنَّا لَسْنَا كَهَيْئَتِكَ يَا رَسُولَ اللهِ، إِنَّ اللهَ قَدْ غَفَرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأخَّرَ. فَيَغْضَبُ حَتَّى يُعْرَفَ الغَضَبُ فِي وَجْهِهِ ثُمَّ يَقُولُ: \"إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ باللهِ أَنَا\".\n_________\n(^١) ليست في (ج). وانظر: \"شرح الكرماني\" ١/ ١١١.","vol":"2","page":569},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث (أخرجه البخاري هنا وأخرج ..) (^١).\nالوجه الثاني: في التعريف (برواته) (^٢):\nأما عائشة وعروة وهشام فسلف ذِكْرهُم في أول الكتاب.\nوأما عبدة: فهو أبو محمد عبدة (ع) -بسكون الباء- بن سليمان بن حاجب بن زرارة بن عبد الرحمن بن صرد بن (سُمير) (^٣) بن (مليل) (^٤) بن عبد الله بن أبي بكر بن كلاب الكلابي الكوفي. هكذا نسبه محمد بن سعد في \"طبقاته\" (^٥). وقيل: اسمه عبد الرحمن، وعبدة لقب.\nسمع جماعة من التابعين منهم: هشام والأعمش، وعنه: الأعلام: أحمد وغيره، قَالَ أحمد: ثقة (ثقة) (^٦). وزيادة مع صلاح، وقال العجلي: ثقة رجل صالح صاحب قرآن (يقرئ) (^٧) (^٨).\nتوفي بالكوفة في جمادى، وقيل: رجب، سنة ثمان وثمانين ومائة.\nقاله (الترمذي) (^٩). وقال البخاري: سنة سبع (^١٠).\n_________\n(^١) هذِه الجملة ساقطة من (ج) ومثبتة من (ف) وفيها بعد كلمة (وأخرج) بياض بمقدار ثلاث كلمات. والحديث ليس له روايات أخرى في البخاري.\n(^٢) في (ج): برجاله.\n(^٣) في (خ): تيم.\n(^٤) في (ج) مليكة، والمثبت من (ف) ومن \"طبقات ابن سعد\"، وهو الصواب.\n(^٥) \"الطبقات الكبرى\" ٦/ ٣٩٠ - ٣٩١، وليس فيه: الكلابي الكوفي.\n(^٦) من (ف).\n(^٧) من (ف).\n(^٨) \"معرفة الثقات\" ٢/ ١٠٨ (١١٤٨).\n(^٩) في (ج): النسائي.\n(^١٠) \"التاريخ الكبير\" ٦/ ١١٥ (١٨٧٩). وانظر تمام ترجمته في: \"تهذيب الكمال\" ١٨/ ٥٣٠ - ٥٣٤ (٣٦١٣).","vol":"2","page":570},{"text":"وأما محمد (خ) بن سلام: فهو أبو عبد الله محمد بن سلام (بن الفرج) (^١) السلمي، مولاهم البخاري البيكندي -بباء موحدة مكسورة ثمَّ مثناة تحت ساكنة ثمُّ كاف مفتوحة ثمَّ نون ساكنة- ويقال: الباكندي، ويقال: بالفاء، نسبة إلى بيكند: بلدة من بلاد بخارى عَلَى مرحلة منها خربت (^٢).\nوينسب إليها ثلاثة أنفس، انفرد البخاري بهم عن مسلم هذا أحدهم، وثانيهم: محمد بن يوسف (^٣)، وثالثهم: يحيى بن جعفر (^٤).\nوسلام والد محمد -بالتخفيف- عَلَى الصواب، وبه قطع المحققون، منهم الخطيب وابن ماكولا (^٥).\nوهو ما ذكره غنجار في \"تاريخ بخارى\" (وهو) (^٦) أعلم ببلاده، وحكاه أيضًا عنه. فقال: قَالَ سهيل بن المتوكل: سمعت محمد بن سلام يقول: (أنا) (^٧) محمد بن سلام -بالتخفيف- ولست بمحمد بن سلَّام، وذكر بعض الحفاظ أن تشديده لحن، وأما صاحب \"المطالع\" فادعى أن التشديد رواية الأكثرين، ولعله أراد أكثر شيوخه أو نحو ذَلِكَ.\n_________\n(^١) في (خ): الفرجي.\n(^٢) انظر: \"معجم البلدان\" ١/ ٥٣٣.\n(^٣) هو: محمد بن يوسف البخاري أبو أحمد البيكندي انظر ترجمته في: \"تهذيب الكمال\" ٢٧/ ٦٣ (٥٧١٨).\n(^٤) هو: يحيى بن جعفر بن أعين الأزدي البارقي، أبو زكريا البخاري البيكندي. انظر ترجمته في: \"ثقات ابن حبان\" ٩/ ٢٦٨، \"تهذيب الكمال\" ٣١/ ٢٥٤ (٦٨٠٢) \"سير أعلام النبلاء\" ١٢/ ١٠٠ (٣٠).\n(^٥) \"الإكمال\" ٤/ ٤٠٥ - ٤٠٦، \"تلخيص المتشابه\" ١/ ١٢٧ (١٩٨).\n(^٦) في (ج): من هو.\n(^٧) في (خ): حدثنا.","vol":"2","page":571},{"text":"قَالَ (النووي) (^١): لا نوافق عَلَى هذِه الدعوى فإنها مخالفة للمشهور (^٢)، سمع محمدُ بنُ سلام ابنَ عيينة وابن المبارك وغيرهما (من الأعلام) (^٣)، وعنه الأعلام الحفاظ البخاري، وانفرد به من بين سائر الكتب الستة، وآخرون.\nأنفق في العلم أربعين ألفًا ومثلها في نشره، ويقال: إن الجن كانت تحضر مجلسه، وقال: أدركت مالكًا ولم أسمع منه، وكان أحمد يعظمه، وعنه: أحفظ أكثر من خمسة آلاف حديث كذب. وله رحلة ومصنفات في أبواب (من) (^٤) العلم، وانكسر قلمه في مجلس (شيخ فأمر أن ينادى) (^٥): قلم بدينار، فطارت إليه الأقلام، مات سنة خمس وعشرين ومائتين (^٦).\n_________\n(^١) في (خ): الثوري.\n(^٢) المشهور أنه بالتخفيف، وإليه ذهب الخطيب وابن ماكولا وغنجار والذهبي والنووي وابن ناصر الدين والعراقي والحافظ ابن حجر.\nوذهب إلى التشديد ابن قرقول وابن أبي حاتم وأبو عليّ الجياني.\nانظر: \"تلخيص المتشابه\" ١/ ١٢٧، \"علوم الحديث\" ص ٢٤٥، \"تقييد المهمل\" ٢/ ٢٩٠ - ٢٩١، \"التقريب\" ٢/ ٤٢٩، \"الإكمال\" ٤/ ٤٠٥ - ٤٠٦، \"المشتبه\" ١/ ٣٧٨، \"توضيح المشتبه\" ٥/ ٢١٧ - ٢٢١، \"فتح الباري\" ١/ ٧١.\nوللمعلمي اليماني في هذِه المسألة بحث نفيس رائع في تعليقه على \"الإكمال\" ٤/ ٤٠٥ - ٤١٠ فليراجع.\n(^٣) في (ج): من الأعيان.\n(^٤) من (ف).\n(^٥) في (خ): شيخه فنادى فأمر أن ينادى.\n(^٦) انظر ترجمة محمد بن سلام في: \"التاريخ الكبير\" ١/ ١١٠ (٣١٤)، \"الجرح والتعديل\" ٧/ ٢٧٨ (١٥٠٨)، \"الثقات\" ٩/ ٧٥، \"تهذيب الكمال\" ٢٥/ ٣٤٠ (٥٢٧٨)، \"تهذيب التهذيب\" ٩/ ١٩٨.","vol":"2","page":572},{"text":"الوجه الثالث: في ألفاظه ومعانيه وأحكامه.\nفمعنى قوله تعالى: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ [البقرة: ٢٢٥]: بما قصدتموه، وعزمت عليه قلوبكم، فكَسْبُ القلب عزمه ونيته، فسمي الاعتقاد فعلًا للقلب.\nوأخبر تعالى أنه لا يؤاخذ عباده من الأعمال إلا بما اعتقدته\nقلوبهم، فثبت أن (العقد) (^١) من صفات القلوب خلافًا للكرامية (^٢)،\n_________\n(^١) في (ج): العقل.\n(^٢) قال فخر الدين الرازي: الكرامية هم أتباع أبي عبد الله محمد بن كرام، كان من زهاد سجستان واغتر جماعة بزهده، ثم أخرج هو وأصحابه من سجستان، فارين حتى انتهوا إلى غرجة، فدعوا أهلها إلى اعتقادهم فقبلوا قولهم، وبقي ذلك المذهب في تلك الناحية، وهم فرق كثيرة: الطرائقية، الإسحاقية، الحماقية، العابدية، اليونانية، السومرية، الهيصمية، وأقربهم الهيصمية، وفي الجملة فهم كلهم يعتقدون أن الله تعالى جسم وجوهر ومحل للحوداث، ويثبتون له جهة ومكانًا، إلا أن العابدية يزعمون أن البعد بينه وبين العرش متناه، ولهم في الفروع أقوال عجبية، ومدار أمرهم على المخرقة والتزوير وإظهار التزهد، ولأبي عبد الله بن كرام تصانيف كثيرة إلا أن كلامه في غاية الركة والسقوط. اهـ. \"اعتقادات فرق المسلمين والمشركين\" ص ٦٧.\nوترجم الذهبي في \"السير\" ١١/ ٥٢٣ (١٤٦) لمحمد بن كرَّام فقال: السجستاني المبتدع، شيخ الكرَّامية، كان زاهدًا عابدًا ربانيًّا، بعيد الصيت، كثير الأصحاب، ولكنه يروي الواهيات كما قال ابن حبان، خذل حتى التقط من المذاهب أردأها، ومن الأحاديث أوهاها، ثم جالس الجويباري وابن تميم، ولعلهما قد وضعا مائة ألف حديث، وقد سجن، ثم نفي، كان ناشفًا عابدًا، قليل العلم، قال الحاكم: مكث في سجن نيسابور ثماني سنين، ومات بأرض بيت المقدس سنة خمس وخمسين ومائتين. اهـ.\nوترجمه أيضًا في \"تاريخ الإسلام\" ١٩/ ٣١٠ (٤٨٢) فقال: محمد بن كرام بن مراق بن حزابة بن البراء، الشيخ الضال المجسم، أبو عبد الله السجستاني، شيخ الكراميين، ثم ساق له ترجمة، قل أن يوجد مثلها. =","vol":"2","page":573},{"text":"وبعض المرجئة (^١)؛ حيث قالوا: إن الإيمان قول باللسان دون عقده بالقلب، وفي الآية دلالة للمذهب الصحيح المختار الذي عليه الجمهور أن أفعال القلوب إِذَا استقرت (يؤاخذ بها) (^٢) وأما قوله\n_________\n=وقال الحافظ في \"اللسان\" ٥/ ٣٥٦: قال أبو بكر محمد بن عبد الله: سمعت جدي العباس بن حمزة وابن خزيمة والحسين بن الفضل البجلي يقولون: الكرامية كفار يستتابون، فإن تابوا وإلا ضربت أعناقهم.\n(^١) الإرجاء على معنيين:\nأحدهما: بمعنى التأخير كما في قوله تعالى: ﴿قَالُوا أَرْجِهْ وَأَخَاهُ﴾ [الأعراف: ١١١].\nأي: أمهله وأخره.\nوالثاني: إعطاء الرجاء.\nأما إطلاق اسم المرجئة على الجماعة بالمعنى الأول فصحيح؛ لأنهم كانوا يؤخرون العمل على النية والعقد.\nوأما بالمعنى الثاني فظاهر؛ فإنهم كانوا يقولون: لا تضر مع الإيمان معصية كما لا تنفع مع الكفر طاعة.\nوقيل: الإرجاء تأخير حكم صاحب الكبيرة إلى يوم القيامة، فلا يقضى عليه بحكم. \"الفرق بين الفرق\" ص ٢٥، \"الملل والنحل\" ص ١٣٩.\nوقد رويت عدة أحاديث في ذمهم، منها ما رواه الترمذي (٢١٤٩)، وابن ماجه (٦٢)، وابن عدي ٦/ ٣٣٢ عن ابن عباس مرفوعًا: \"صنفان من أمتي ليس لهما في الإسلام نصيب المرجئة والقدرية\". قال الترمذي: حديث حسن غريب، وضعفه الألباني في \"ضعيف ابن ماجه\" (١٠).\nومنها ما رواه العقيلي في \"الضعفاء\" ٢/ ١٢٣، وابن أبي عاصم في \"السنة\" (٩٤٩) عن محمد بن عبد الرحمن بن أبي ليلى، عن أبيه، عن جده مرفوعًا: \"صنفان من أمتي لا يردان على الحوض القدرية والمرجئة\". صححه الألباني في \"الصحيحة\" (٢٧٤٨).\nوفي الباب عن سهل بن سعد وابن عمر وأبي سعيد الخدري وجابر وأبي أمامة.\nولكن أغلبها أحاديث ضعاف.\n(^٢) في (ج): يؤخذ بها.","vol":"2","page":574},{"text":"﵊: \"إِنَّ اللهَ تَجَاوَزَ لأُمَّتِى مَا حَدَّثَتْ بِهِ أَنْفُسَهَا، مَا لَمْ تَعْمَلْ به أَوْ تتكَلَّمْ\" (^١) فمحمول عَلَى ما إِذَا لم يستقر، وذلك معفو عنه بلا شك؛ لأنه لا يمكن الانفكاك عنه بخلاف الاستقرار، وستأتي المسألة مبسوطة في موضعها إن شاء الله تعالى.\nوقولها: (أَمَرَهُمْ مِنَ الأَعْمَالِ بِمَا يُطِيقُونَ)، أي: يطيقون الدوام عليه. وقال لهم - ﷺ - ذلك؛ لئلا يتجاوزوا طاقتهم فيعجزوا، وخير العمل ما دام وإن قل (^٢). وإذا حُمّلوا ما لا يطيقونه تركوه أو بعضه بعد ذَلِكَ، وصاروا في صورة ناقضي العهد، والراجعين عن (عادة جميلة) (^٣)، واللائق بطالب الآخرة الترقي وإلا فالبقاء عَلَى حاله؛ ولأنه إِذَا اعتاد من الطاعة بما يمكنه الدوام عليه دخل فيها بانشراح واستلذاذ لها ونشاط، ولا (يلحقه) (^٤) ملل ولا سآمة. والأحاديث بنحو هذا كثيرة في الصحيح مشهورة (^٥).\nوقد ذم الله تعالى من اعتاد عبادة ثمَّ فرط فيها بقوله: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ [الحديد: ٢٧].\n_________\n(^١) سيأتي برقم (٥٢٦٩) كتاب: الطلاق، باب: الطلاق في الإغلاق والكره. من حديث أبي هريرة.\n(^٢) دل على ذلك حديث سيأتي برقم (٥٨٦١) كتاب: اللباس، باب: الجلوس على الحصير ونحوه، ورواه مسلم (٧٨٢) كتاب: صلاة المسافرين، باب: فضيلة العمل الدائم من قيام الليل وغيره. عن عائشة أن النبي - ﷺ - كان يحتجر حصيرًا بالليل فيصلي، وفي آخره قال - ﷺ -: \"وإن أحب الأعمال إلى الله مادام وإن قل\".\n(^٣) في (ج): العادة الجميلة.\n(^٤) في (ج): تلحقهم.\n(^٥) منها الحديث السالف، وأيضًا أحاديث ستأتي في كتاب، الرقاق، باب: القصد والمداومة على العمل (٦٤٦١ - ٦٤٦٧).","vol":"2","page":575},{"text":"وقولهم: (لسنا كهيئتك يا رسول الله)، قالوه رغبة في الزيادة في الأعمال؛ لما علموا من دأبه فيها مع كثرة ذنوبهم، وغفران ما تقدم لَهُ وما تأخر، (فعند ذَلِكَ) (^١) غضب - ﷺ - إذ كان أولى منهم بالعمل؛ لعلمه بما عند الله، (وعظيم) (^٢) خشيته له.\n(قَالَ) (^٣) تعالى: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ﴾ [فاطر: ٢٨] وقيل: قالوه لما علموا منه من طلب التيسير عليهم وظنهم أنه لا ينجيهم إلا بلوغ الغاية في العبادة.\nوفي الحديث جمل من الفوائد والقواعد:\n(إحداها) (^٤): ما قررناه من القصد في العبادة وملازمة ما يمكن الدوام عليه والرفق بالأمة، فالدين يسر.\nثانيها: أن الصالح ينبغي لَهُ أن لا يترك (جده) (^٥) في العمل؛ (اعتمادًا) (^٦) على صلاحه.\nثالثها: لَهُ الإخبار بحاله إِذَا دعت إليه حاجة وينبغي أن يحرص عَلَى كتمانها؛ خوف زوالها من (إشاعتها) (^٧).\nرابعها: الغضب عند ردِّ أمر الشرع ونفوذ الحكم في حال غضبه.\nخامسها: بيان ما كانت عليه الصحابة من الرغبة التامة في الطاعة والزيادة في الخيرات.\n_________\n(^١) في (ج): فحينذٍ.\n(^٢) في (ج): وعظم.\n(^٣) ساقطة من (ج).\n(^٤) في (ج): أحدها.\n(^٥) في (ب): الجد.\n(^٦) في (ج): لاعتماده.\n(^٧) في (ج): إضاعتها.","vol":"2","page":576},{"text":"<span data-type='title' id=toc-217>١٤ - باب مَنْ كَرِهَ أَنْ يَعُودَ فِى الْكُفْرِ كَمَا يَكْرَهُ أَنْ يُلْقَى فِى النَّارِ مِنَ الإِيمَانِ</span>.\n٢١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"ثَلَاثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلَاوَةَ الإِيمَانِ: مَنْ كَانَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَمَنْ أَحَبَّ عَبْدًا لَا يُحِبُّهُ إِلاَّ لله، وَمَنْ يَكْرَهُ أَنْ يَعُودَ فِي الْكُفْرِ بَعْدَ إِذْ أَنْقَذَهُ اللهُ، كَمَا يَكْرَهُ أَنْ يُلْقَى فِى النَّارِ\". [انظر: ١٦ - مسلم: ٤٣ - فتح ١/ ٧٢]\nنا سُليمَانُ بْنُ حَرْبٍ نا شُعْبَةُ، عن قَتَادَةَ، عَنْ أنَسٍ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"ثَلَاثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلَاوَةَ الإِيمَانِ: مَنْ كَانَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَمَنْ أَحَبَّ عَبْدًا لَا يُحِبُّهُ إِلَّا لله، وَمَنْ يَكْرَهُ أَنْ يَعُودَ فِي الكُفْرِ بَعْدَ إِذْ أَنْقَذَهُ اللهُ، كمَا يَكْرَهُ أَنْ يُلقى فِي النَّار\".\nهذا الحديث تقدم شرحه في باب: حلاوة الإيمان قريبًا (^١) وكذا رجاله إلا سليمان، وهو أبو أيوب سليمان بن حرب بن بَجِيل -بموحدة مفتوحة، ثمَّ بجيم مكسورة، ثمَّ مثناة تحت، ثمَّ لام- الأزدي الواشِحِي -بكسر الشين المعجمة، ثمَّ حاء مهملة مكسورة- البصري.\nوواشح بطن من الأزد، سكن مكة وكان قاضيها، سمع: شعبة والحِمادين وغيرهما، وعنه أحمد والذهلي والحميدي والبخاري، وهؤلاء شيوخه، وقد شاركهم في الرواية عنه، وهذا أحد ضروب علو روايته.\nوروى عنه أبو داود أيضًا، وروى مسلم والترمذي وابن ما جه عن رجل عنه، وجلالته وإمامته وحفظه وورعه وصيانته وإتقانه وثقته مجمع عليها.\n_________\n(^١) سلف برقم (١٦).","vol":"2","page":577},{"text":"قَالَ أبو حاتم: هو إمام من الأئمة، لا يدلّس، ويتكلم في الرجال والفقه، وظهر من حديثه نحو عشرة آلاف ما رأيت في يده كتابًا قط، وحُزِرَ مجلسه (أربعين) ألفا (^١). ولد سنة أربعين ومائة، ومات سنة أربع وعشرين ومائتين، وقيل: سنة ثلاث، وقيل: سبع، والأول أصحُّ.\nقَالَ الخطيب: حدث عنه يحيى بن سعيد القطان، وأبو خليفة الفضل بن الحباب الجمحي، وبين وفاتيهما مائة وسبع (سنين) (^٢).\nقَالَ أبو الشيخ الحافظ: توفي أبو خليفة سنة خمس وثلاثمائة وتوفي القطان سنة ثمان وتسعين ومائة (^٣).\n_________\n(^١) \"الجرح والتعديل\" ٤/ ١٠٨ - ١٠٩ (٤٨١).\n(^٢) في (ج): وستين. وانظر: \"السابق واللاحق\" ص ٢٠٩ (٨٠).\n(^٣) انظر تمام ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٠٠، \"التاريخ الكبير\" ٤/ ٨ - ٩ (١٧٨٢)، \"تاريخ بغداد\" ٩/ ٣٣، \"تهذيب الكمال\" ١١/ ٣٨٤ (٢٥٠٢)، \"سير أعلام النبلاء\" ١٠/ ٣٣٠.","vol":"2","page":578},{"text":"<span data-type='title' id=toc-218>١٥ - باب تَفَاضُلِ أَهْلِ الإِيمَانِ فِى الأَعْمَالِ</span>\n٣٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَمْرِو بْنِ يَحْيَى الْمَازِنِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِىِّ ﵁، - عَنِ النَّبِىِّ - ﷺ - قَالَ: \"يَدْخُلُ أَهْلُ الْجَنَّةِ الْجَنَّةَ، وَأَهْلُ النَّارِ النَّارَ، ثُمَّ يَقُولُ اللهُ تَعَالَى: أَخْرِجُوا مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ. فَيُخْرَجُونَ مِنْهَا قَدِ اسْوَدُّوا، فَيُلْقَوْنَ فِي نَهَرِ الْحَيَا -أَوِ الْحَيَاةِ، شَكَّ مَالِكٌ- فَيَنْبُتُونَ كَمَا تَنْبُتُ الْحِبَّةُ فِي جَانِبِ السَّيْلِ، أَلَمْ تَرَ أَنَّهَا تَخْرُجُ صَفْرَاءَ مُلْتَوِيَةً؟ \". قَالَ وُهَيْبٌ حَدَّثَنَا عَمْرٌو \"الْحَيَاةِ\". وَقَالَ: \"خَرْدَلٍ مِنْ خَيْرٍ\". [٤٥٨١، ٤٩١٩، ٦٥٦٠، ٦٥٧٤، ٧٤٣٨، ٧٤٣٩ - مسلم: ١٨٣، ١٨٤ - فتح: ١/ ٧٢]\n\n٢٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلٍ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِىَّ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"بَيْنَا أَنَا نَائِمٌ رَأَيْتُ النَّاسَ يُعْرَضُونَ عَلَيَّ، وَعَلَيْهِمْ قُمُصٌ مِنْهَا مَا يَبْلُغُ الثُّدِيَّ، وَمِنْهَا مَا دُونَ ذَلِكَ، وَعُرِضَ عَلَيَّ عُمَرُ بْنُ الْخَطَّابِ وَعَلَيْهِ قَمِيصٌ يَجُرُّهُ\". قَالُوا: فَمَا أَوَّلْتَ ذَلِكَ يَا رَسُولَ اللهِ؟ قَالَ: \"الدِّينَ\". [٣٦٩١، ٧٠٠٨، ٧٠٠٩ - مسلم: ٢٣٩٠ - فتح: ١/ ٧٣]\nذكر فيه حديثين من طريق أبي سعيد الخدري - ﵁ - وإسنادهما جميعًا كلهم مدنيون، وهو من الطرف اقتران إسنادين مدنيين من طريقة راوٍ واحدٍ.\nنا إِسْمَاعِيلُ حَدَّثَنِي مَالِكٌ، عَنْ عَمْرِو بْنِ يَحْيَى المَازِنِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدِ الخُدْرِيِّ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَدْخُلُ أَهْلُ الجَنَّةِ الجَنَّةَ، وَأَهْلُ النَّارِ النَّارَ، ثُمَّ يَقُولُ اللهُ تَعَالَى: أَخْرِجُوا مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ. فَيُخْرَجُونَ مِنْهَا قَدِ اسْوَدوا، فَيُلْقَوْنَ فِي نَهَرِ الحَيَا- أَوِ الحَيَاةِ، شَكَّ مَالِكٌ- فَيَنْبُتُونَ كَمَا تَنْبُتُ الحِبَّةُ فِي جَانِب السَّيْلِ، أَلَمْ تَرَ أَنَّهَا تَخْرُجُ صَفْرَاءَ مُلْتَوِيَةً؟ \". قَالَ وُهَيْبٌ: نَا عَمْرو \"الحَيَاة\". وَقَالَ: \"خَرْدَلٍ مِنْ خَيْرٍ\".","vol":"2","page":579},{"text":"هذا الحديث قطعة من حديث طويل أخرجه مسلم أيضًا. وفيه بعد ذِكرِ مَرِّ المؤمنين عَلَى الصراط: \"فَنَاجٍ مُسَلَّمٌ وَمَخْدُوشٌ وَمَكْدُوسٌ فِي نَارِ جَهَنَّمَ حَتَّى إِذَا خَلَصَ المُؤْمِنُونَ مِنْ النَّارِ فيقول المُؤْمِنِونَ: يا رَبَّنَا كَانُوا يَصُومُونَ مَعَنَا وَيُصَلُّونَ وَيَحُجُّونَ فَيُقَالُ لَهُمْ: أَخْرِجُوا مَنْ عَرَفْتُمْ فَيُخْرِجُونَ خَلْقًا كَثِيرًا فيَقُولُونَ: مَا بَقِيَ فِيهَا أَحَدٌ مِمَّنْ أَمَرْتَنَا فَيَقُولُ: ارْجِعُوا فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ دِينَارٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ فَيُخْرِجُونَ خَلْقًا كثِيرًا، فيَقُولُونَ: رَبَّنَا لَمْ نَذَرْ فِيهَا أَحَدًا مِمَّنْ أَمَرْتَنَا، ثُمَّ يَقُولُ: ارْجِعُوا فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ نِصْفِ دِينَارٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ فَيُخْرِجُونَ خَلْقًا كثِيرًا ثُمَّ يَقُولُونَ: رَبَّنَا لَمْ نَذَرْ فِيهَا مِمَّنْ أَمَرْتَنَا أَحَدًا. ثُمَّ يَقُولُ: ارْجِعُوا فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ ذَرَّةٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ فَيُخْرِجُونَ خَلْقًا كثِيرًا ثُمَّ يَقُولُونَ: رَبَّنَا لَمْ نَذَرْ فِيهَا أحدا، ثم يَقُولُ اللهُ: شَفَعَتْ المَلَائِكَةُ وَشَفَعَ النَّبِيُّونَ وَشَفَعَ المُؤْمِنُونَ وَلَمْ يَبْقَ إِلَّا أَرْحَمُ الرَّاحِمِينَ فَيُخْرِجُ مِنْهَا قَوْمًا لَمْ يَعْمَلُوا خَيْرًا قَطُّ قَدْ عَادُوا حُمَمًا\" (^١).\nوذكر الحديث وسيأتي -إن شاء الله- في كتاب: التوحيد حيث ساقه البخاري (^٢)، وقد أخرجه هنا عن إسماعيل، عن مالك، وفي صفة الجنة والنار عن موسى عن وهيب بن خالد (^٣)، ورواه مسلم في الإيمان أيضًا عن هارون عن ابن وهب، عن مالك، وعن أبي بكر، عن عفان، عن وهيب، وعن حجاج بن الشاعر، عن عمرو بن عوف، عن خالد (بن) (^٤) عبد الله ثلاثتهم عن عمرو بن\n_________\n(^١) مسلم (١٨٣) في الإيمان، باب: معرفة طريق الرؤية. بأطول وأتم من هذا اللفظ.\n(^٢) سيأتى برقم (٧٤٣٩) باب: قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ﴾.\n(^٣) سيأتى برقم (٦٥٦٠) كتاب: الرقاق، باب: صفة الجنة والنار.\n(^٤) في (ج): عن، وهو خطأ.","vol":"2","page":580},{"text":"يحيى به (^١)، وعلا البخاري في هذا الحديث عَلَى مسلم برجلٍ كما ترى، (وسيأتي إن شاء الله في كتاب التوحيد حيث ساقه البخاري) (^٢).\nالوجه الثاني: في التعريف برجاله:\nوقد سلف التعريف بأبي سعيد ومالك.\nوأما يحيى فهو ابن (عمارة) (^٣) بن أبي حسن الأنصاري (المازني) (^٤) المدني، سمع أبا سعيد وعبد الله بن زيد، وعنه: ابنه والزهري وغيرهما، وثقه النسائي وابن خراش (^٥).\nوأما ابنه: فهو عمرو بن يحيى بن (عمارة) (^٦) -ووقع بخط النووي في \"شرحه\": عثمان -وهو تحريف- ابن أبي حسن تميم بن عمرو، وقيل: يحيى بن عمرو -حكاه الذهبي في \"الصحابة\"- بن قيس بن محرث بن الحارث بن ثعلبة بن مازن بن النجار الأنصاري المازني المدني.\nروى عن أبيه وغيره (من) (^٧) التابعين، وعنه: يحيى بن سعيد الأنصاري وغيره من التابعين وغيرهم، والأنصاري من أقرانه، وروى عن يحيى بن أبي كثير وهو من أقرانه أيضًا، وثقه أبو حاتم (^٨) والنسائي. مات سنة أربعين ومائة (^٩).\n_________\n(^١) مسلم (١٨٤) كتاب: الإيمان، باب: إثبات الشفاعة وإخراج الموحدين …\n(^٢) من (ف) وقد كررها المصنف مرة أخرى.\n(^٣) في (ج): عمار.\n(^٤) في (ج) المازرني.\n(^٥) انظر ترجمته في: \"التاريخ الكبير\" ٨/ ٢٩٥ (٣٠٥٨)، \"الجرح والتعديل\" ٩/ ١٧٥ (٧٢٥)، \"الثقات\" ٥/ ٥٢٢، \"تهذيب الكمال\" ٣١/ ٤٧٤ (٤٨٨٩)، \"الكاشف\" ٢/ ١٧٥ (٧٢٥).\n(^٦) في (ج): عمار.\n(^٧) في (ج): في.\n(^٨) \"الجرح والتعديل\" ٦/ ٢٦٩ (١٤٨٥).\n(^٩) \"التاريخ الكبير\" ٦/ ٣٨٢ (٢٧٠٥)، \"ثقات ابن حبان\" ٧/ ٢١٥، \"تهذيب الكمال\" =","vol":"2","page":581},{"text":"فائدة:\n(عمارة) (^١) صحابي بدري عقبي، ذكره أبو موسى (^٢)، وأبو عمر (^٣) نظر، نعم أبوه صحابي عقبي بدري. قَالَ ابن سعد: وشهد الخندق وما بعدها (^٤).\n_________\n= ٢٢/ ٢٩٥ (٤٤٧٥).\n(^١) في (ب): عمار.\n(^٢) هو الإمام العلامة، الحافظ الكبير، الثقة، شيخ المحدثين أبو موسى، محمد بن أبي بكر عمر بن أبي عيسى أحمد بن عمر بن محمد بن أحمد بن أبي عيسى المديني الأصبهاني الشافعي، صاحب التصانيف، مولده في ذي القعدة سنة إحدى وخمسمائة، عمل لنفسه معجمًا، روى فيه عن أكثر من ثلاثمائة شيخ، صنف كتاب: \"الطوالات\" في مجلدين، وكتاب \"ذيل معرفة الصحابة\" جمع فأوعى، وألف كتاب \"القنوت\" في مجلد. وكان شيخ الإسلام يثني على حفظه ويقدمه على الحافظ ابن عساكر باعتبار تصانيفه ونفعها. توفي في تاسع جمادي الأولى سنة إحدى وثمانين وخمسمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٤/ ٢٨٦، \"سير أعلام النبلاء\" ٢١/ ١٥٢ (٧٨)، \"الوافي بالوفيات\" ٤/ ٢٤٦، \"شذرات الذهب\" ٤/ ٣٧٣.\n(^٣) \"الاستيعاب\" ٣/ ٢٣٣ (١٨٨٧).\n(^٤) قلت: وافق أبا عمر على قوله: أن عمارة بن أبي حسن بدري عقبي، ابن حبان فقال في \"الثقات\" ٣/ ٢٩٤: عمارة بن أبي حسن الأنصاري، شهد بدرًا. اهـ. وكذا أبو أحمد في \"تاريخه\" فيما نقله عنه أبو نعيم في \"معرفة الصحابة\" ٤/ ٧٠٨٢ (٢١٧٥)، وقال ابن الأثير في \"أسد الغابة\" ٤/ ١٣٨: وقال أبو أحمد في \"تاريخه\": له صحبة عقبي بدري، قاله ابن منده، ونقل المزي في \"تهذيب الكمال\" ٢١/ ٢٣٧ - ٢٣٨ قول أبي عمر، ولم يتعقبه، فكأنما أقره على ما قال.\nوالقول في صحبته وأنه بدري عقبي، فيه نظر -كما ذكر المصنف-، وهي ثابتة لأبيه بلا خلاف.\nروى ابن قانع في \"معجم الصحابة\" ٢/ ٢٤٨ في ترجمة عمارة (٧٦٠) قال: حدثنا محمد بن عبد الله مطين، نا عبد الله بن الحكم، نا زيد بن الحباب، عن حسين بن عبد الله الهاشمي، قال: حدثني عمرو بن يحيى بن عمارة بن أبي حسن، عن أبيه، =","vol":"2","page":582},{"text":"فائدة أخرى:\nأم عمرو هي: أم النعمان بنت أبي حنة -بالنون- عمرو بن غزية بن عمرو بن عطية بن خنساء بن مبذول بن عمرو بن (غنم) (^١) بن مازن بن النجار (^٢).\n_________\n= عن جده، وكان عقبيًا بدريًّا -أن رجلًا كان جالسًا مع رجل فنسي نعليه، فأخذها رجل فوضعها تحته، فجاء الرجل، فقال: أنا أخذتها ألعب معه، فقال النبي - ﷺ -: \"كيف بروعة المسلم؟ \".\nفقول ابن قانع هنا يعود على جد أبي عمرو، لا على جده هو، فيعود على أبي حسن، وذكر ذلك أيضا الحافظ في \"الإصابة\" ٢/ ٥١٤. ويدل على ذلك أن هذا الحديث رواه الطبراني ٢٢/ ٣٩٤ - ٣٩٥ (٩٨٠) وفيه: حدثني عمرو بن يحيى، عن أبيه، عن جده أبي حسن وكان بدريًا عقبيًا، ثم ساق الحديث، وكذلك أورده المنذري في \"الترغيب والترهيب\" كما في \"ضعيفه\" (١٦٦٢) فقال: وروي عن أبي الحسن وكان عقبيًا بدريًا، ثم ساق الحديث.\nوقال أبو نعيم: في صحبته نظر، وقال الحافظ في \"تهذيب التهذيب\" ٣/ ٢٠٨ - ٢٠٩: ذكر ابنُ منده عمارةَ في \"معجم الصحابة\" وروى عن أبي أحمد أنه قال: له صحبة، عقبي بدري، وذلك أنه جعل اسم أبي حسن عمارة، وكذا فعله أبو القاسم البغوي وابن حبان، وهو وهم، فأبو الحسن هو الذي شهد العقبة وغيرها، وابنه عمارة يحتمل أن يكون له رؤية. اهـ.\nوقال في \"التقريب\" (٤٨٤٢): عمارة بن أبي حسن الأنصاري، المدني، ثقة، يقال: له رؤية، ووهم من عده صحابيًا، فإن الصحبة لأبيه.\nانظر ترجمة عمارة في: \"الاستيعاب\" ٣/ ٢٣٢ (١٨٨٧)، \"معرفة الصحابة\" ٤/ ٢٠٨٢ (٢١٧٥)، \"أسد الغابة\" ٤/ ١٣٨ (٣٨٠٤)، \"الإصابة\" ٢/ ٥١٤ (٥٧١٣).\nوانظر ترجمة أبي حسن في: \"الاستيعاب\" ٤/ ١٩٧ (٢٩٤٥)، \"معجم الصحابة\" ٥/ ٢٨٦٣ (٣١٦٤)، \"أسد الغابة\" ٦/ ٧٣ (٥٨٠٦)، \"الإصابة\" ٤/ ٤٣ (٢٧٣).\n(^١) في (ف)، (ج): غانم، والمثبت كما في مصادر التخريج.\n(^٢) وقع في \"تهذيب الكمال\" ٢٢/ ٢٩٦ أن عمرو، ابن بنت عبد الله بن زيد بن عاصم الأنصاري، وهو خطأ. قال الحافظ في \"التهذيب\" ٣/ ٣١٣: قول المصنف -يعني: =","vol":"2","page":583},{"text":"فائدة:\nالمازني -بالزاي والنون- نسبة إلى مازن قبائل وبطون (منها) (^١) مازن الأنصار (^٢).\nوأما إسماعيل فهو: (ابن عبد الله بن عبد الله بن أويس) (^٣) بن أبي عامر الأصبحي المدني -عم مالك بن أنس أخي الربيع، وأنس وأبي سهيل نافع، أولاد مالك بن أبي عامر -وإسماعيل هذا ابن أخت الإمام مالك بن أنس (^٤).\n_________\n=المزي -إنه ابن بنت عبد الله بن زيد، وهم تبع فيه صاحب \"الكمال\"، ثم قال: وأما عمرو بن يحيى فأمه فيما ذكر محمد بن سعد في \"الطبقات\" حميدة بنت محمد بن إياس بن البكير، وقال غيره: أم النعمان بنت أبي حية فالله أعلم. اهـ وقاله أيضًا هكذا في \"الفتح\" ١/ ٢٩٠.\nقلت: كلام الحافظ الأخير فيه خطأ، وذلك أن الذي ذكره ابن سعد في \"الطبقات\" (القسم المتمم) (١٨٤) قال: وأمه أم النعمان بنت أبي حنة بن غزية بن عمرو بن عطية، فولد عمرو بن يحيى: يحيى ومريم، وأمهما حميدة بنت محمد بن إياس بن أبي البكير. اهـ. فحميدة بنت محمد المذكورة هنا هي زوجة عمرو بن يحيى -كما هو واضح من كلام ابن سعد -لا أمه كما ذكر الحافظ.\nوانظر في ذلك: \"المؤتلف والمختلف\" ٢/ ٥٧٩ - ٥٩٠. \"الإكمال\" ٢/ ٣١٩ - ٣٣٠، \"المشتبه\" ١/ ٢١١ - ٢١٣، \"توضيح المشتبه\" ٣/ ٧٧ - ٨٨، \"تبصير المنتبه\" ١/ ٤٠١ - ٤٠٣.\n(^١) في (ج): منه.\n(^٢) انظر: \"اللباب\" ٣/ ١٤٥ - ١٤٦، \"توضيح المشتبه\" ٨/ ١٠ - ١٤، \"تبصير المنتبه\" ٤/ ١٣٣٧ - ١٣٣٨.\n(^٣) في الأصول: ابن عبد الله بن أبي أويس بن عبد الله بن أبي أويس. وهو خطأ، والمثبت من مصادر التخريج.\n(^٤) هو إسماعيل بن أبي أويس، وأبو أويس اسمه: عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر، فيكون اسمه إسماعيل بن عبد الله بن عبد الله بن أويس -وقال البعض: أبي أويس -بن مالك بن أبي عامر الأصبحي المدني. =","vol":"2","page":584},{"text":"سمع خاله وأباه وأخاه عبد (الحميد) (^١) وغيرهم.\nوعنه: الدارمى والبخاري ومسلم وغيرهم من الحفاظ.\nوروى مسلم أيضًا عن رجل عنه، وأخرج لَهُ أيضًا أبو داود والترمذي وابن ماجه، ولم يخرج لَهُ (النسائي) (^٢)؛ لأنه ضعفه (^٣).\nقَالَ أبو حاتم: محله الصدق، وكان مغفلًا (^٤)، وقال يحيى بن معين: هو ووالده ضعيفان، وعنه: يسرقان الحديث، وعنه: إسماعيل صدوق ضعيف العقل ليس بذاك يعني (أنه) (^٥) لا يحسن الحديث، ولا يعرف أن يؤديه أو يقرأ (من) (^٦) غير كتابه، (وعنه: مخلط) (^٧) يكذب ليس بشيء، وعنه: يساوي فلسين، وعنه: لا بأس به. وكذا قَالَ أحمد.\nقَالَ أبو القاسم اللالكائي: بالغ النسائي في الكلام عليه بما يؤدي إلى تركه، ولعله بان لَهُ ما لم يبن لغيره؛ لأن كلام هؤلاء كلهم يئول إلى أنه ضعيف.\n_________\n= وهذا هو المتفق عليه والمشهور من اسمه.\nوبذلك يكون قول المصنف: عم مالك بن أنس، يقصد به أويس بن مالك بن أبي عامر، فبذلك يكون أنس -أبو الإمام مالك- وأويس والربيع وأبو سهيل -نافع- جميعًا إخوة، أولاد مالك بن أبي عامر.\n(^١) في (ج): المجيد.\n(^٢) في (ج): أبو داود، وهو خطأ بين.\n(^٣) \"الضعفاء والمتروكين\" للنسائي (٤٢).\n(^٤) \"الجرح والتعديل\" ٢/ ١٨١.\n(^٥) من (ف).\n(^٦) في (ج): في.\n(^٧) في (ج): ومختلط.","vol":"2","page":585},{"text":"وقال الدارقطني: لا أختاره في الصحيح.\nوقال ابن عدي: روى عن خاله مالك أحاديث غرائب لا يتابعه أحد عليها.\nوأثنى عليه ابن معين وأحمد، والبخاري (يحدث) (^١) عنه بالكثير، وهو خير من أبيه (^٢).\nوقال الحاكم: عيب عليه وعلى مسلم إخراجهما حديثه، وقد احتجا به معًا، (وغمزه) (^٣) من يحتاج إلى كفيل في تعديل نفسه، وهو النضر بن سلمة، أي: فإنه قَالَ: كذاب، هذا كلامه. وقد علمت أنه (قَدْ) (^٤) غمزه من لا يحتاج إلى كفيل، ومن قوله حجة مقبول كما سلف، وقد أخرجه البخاري عن غيره كما سلف، فاللين الذي فيه يجبر إذن.\nمات سنة لست، ويقال: في رجب سنة سبع وعشرين ومائتين (^٥).\n_________\n(^١) في (ج): حدث.\n(^٢) \"الكامل في الضعفاء\" ١/ ٥٢٧ (١٥١).\n(^٣) في (ج): وغمز.\n(^٤) من (ف).\n(^٥) ترجم الحافظ لإسماعيل هذا في \"هدي الساري\" ص ٣٩١ في سياق أسماء من طُعن فيه من رجال \"صحيح البخاري\" وأجاب عن هذِه الاعتراضات فقال: احتج به الشيخان إلا أنهما لم يكثرا من تخريج حديثه ولا أخرج له البخاري مما تفرد به سوى حديثين.\nوأما مسلم فأخرج له أقل مما أخرج له البخاري وروى له الباقون سوى النسائي، فإنه أطلق القول بضعفه، وروى عن سلمة بن شبيب ما يوجب طرح روايته.\nواختلف فيه قول ابن معين فقال مرة: لا بأس به، وقال مرة: ضعيف، وقال مرة: كان يسرق الحديث هو وأبوه، وقال أبو حاتم: محله الصدق وكان مغفلًا، وقال أحمد بن حنبل: لا بأس به.\nوقال الدارقطني: لا أختاره في الصحيح. قلت: وروينا في مناقب البخاري بسند =","vol":"2","page":586},{"text":"وأما وهيب: فهو ابن خالد بن عجلان الباهلي، مولاهم البصري أبو بكر صاحب الكرابيس، روى عن هشام وعمرو وغيرهما، وعنه القطان وابن مهدي وأبو داود الطيالسي، وخلق، ثقة بالاتفاق، قَالَ ابن سعد: كان ثقة كثير الحديث حجة، وكان يملي من حفظه، مات وهو ابن ثمان وخمسين سنة (^١).\nوكان قَدْ سجن فذهب بصره، قَالَ البخاري: حَدَّثَنِي أحمد بن أيوب قَالَ: أخبرني غير واحد قالوا: مات وهيب بن خالد سنة خمس وستين ومائة (^٢).\nالوجه الثالث: في ألفاظه ومعانيه:\nالأول: المثقال: وزن مقدر، والله أعلم بقدره، وليس المراد المقدر، المعلوم، فقد جاء مبينًا، \"وكان في قلبه من الخير ما يزن بُرَّة\" (^٣).\n_________\n= صحيح أن إسماعيل أخرج له أصوله وأذن له أن ينتقي منها وأن يعلم له على ما يحدث به ليحدث به ويعرض عما سواه، وهو مشعر بأن ما أخرجه البخاري عنه هو من صحيح حديثه؛ لأنه كتب من أصوله، وعلى هذا لا يحتج بشيء من حديثه غير ما في الصحيح من أجل ما قدح فيه النسائي وغيره، إلا إن شاركه فيه غيره فيعتبر فيه. اهـ. وانظر تمام ترجمته في: \"التاريخ الكبير\" ١/ ٣٦٤ (١١٥٢)، \"الجرح والتعديل\" ٢/ ١٨٠ (٦١٣)، \"الضعفاء الكبير\" ١/ ٨٧ (١٠٠)، \"تهذيب الكمال\" ٣/ ١٢٤ (٤٥٩)، \"سير أعلام النبلاء\" ١٠/ ٣٩١ (١٠٨)، \"تاريخ الإسلام\" ١٦/ ٩١ (٦٨)، \"ميزان الاعتدال\" ١/ ٢٢٢ (٨٥٤)، \"تهذيب التهذيب\" ١/ ١٥٧، \"شذرات الذهب\" ٢/ ٥٨.\n(^١) \"الطبقات الكبرى\" ٧/ ٢٨٧.\n(^٢) \"التاريخ الكبير\" ٨/ ١٧٧ (٢٦١٣)، وانظر تمام ترجمته في: \"معرفة الثقات\" ٢/ ٣٤٦ (١٩٥٨)، \"الجرح والتعديل\" ٩/ ٣٤ (١٥٨)، \"ثقات ابن حبان\" ٧/ ٥٦٠، \"تهذيب الكمال\" ٣١/ ١٦٤ (٦٧٦٩)، \"سير أعلام النبلاء\" ٨/ ٢٢٣ (٤٠).\n(^٣) سيأتي برقم (٤٤) باب: زيادة الإيمان ونقصانه، عن أنس عن النبي - ﷺ - قال: =","vol":"2","page":587},{"text":"الثاني: الحبة من الخردل هنا مثل؛ ليكون عيارًا في المعرفة، وليس بعيار في الوزن؛ لأن الإيمان ليس بجسم يحصره الوزن أو الكيل، ولكن ما يشكل من المعقول فإنه يرد إلى عيار المحسوس؛ ليفهم، قاله الخطابي (^١).\nوقال غيره: يجعل عمل العبد وهو عرض في جسم على مقدار العمل عند الله ثمَّ يوزن، وفيه قوة لاسيما عَلَى من قال: إن المراد بالوزن الأعمال؛ لقوله: \"من خير\".\nوقال إمام الحرمين (^٢): الوزن: الصحف المشتملة عَلَى الأعمال، والله تعالى يزنها عَلَى قدر أجور الأعمال، وما يتعلق بها من ثوابها وعقابها، وجاء به الشرع وليس في (العقل) (^٣) ما يحيله. وقال غيره: للوزن معنيان:\nأحدهما: هذا. والثاني: تمثل الأعراض بجواهر فيجعل في كفة الحسنات جواهر بيض مشرقة، وفي كفة السيئات (سود) (^٤) مظلمة.\n_________\n= \"يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إله إِلا اللهُ، وَفِي قَلْبِهِ وَزْنُ شَعِيرَةٍ مِنْ خَيْرٍ، وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إله إِلَّا اللهُ، وَفِي قَلْبِهِ وَزْنُ بُرَّةِ مِنْ خَيْر، وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إله إلَّا اللهُ، وَفِي قَلْبِهِ وَزْنُ ذَرَّةٍ مِنْ خَيْرٍ\". ورواه مسلم (١٩٣/ ٣٢٥).\n(^١) \"أعلام الحديث\" ١/ ١٥٥ - ١٥٦.\n(^٢) هو الإمام الكبير، شيخ الشافعية، إمام الحرمين، أبو المعالي عبد الملك ابن الامام أبي محمد عبد الله بن يوسف الجويني، ثم النيسابوري، ضياء الدين الشافعي، صاحب التصانيف، منها: \"نهاية المطلب في المذهب\" وكتاب \"الإرشاد في أصول الدين\"، \"البرهان في أصول الفقه\". انظر ترجمته في: \"الأنساب\" ٣/ ٣٨٦، \"المنتظم\" ٩/ ١٨، \"وفيات الأعيان\" ٣/ ١٦٧، \"سير أعلام النبلاء\" ١٨/ ٤٦٨ (٢٤٠).\n(^٣) ساقطة من (ج).\n(^٤) ساقطة من (ج).","vol":"2","page":588},{"text":"وحكى الزجاج (^١) وغيره من المفسرين من أهل السنة أنه إنما (يوزن خواتيم) (^٢) العمل، فإن كانت خاتمة عمله حسنًا جوزي بخير، ومن كانت خاتمة عمله شرًّا جوزي بشر.\nالثالث: المراد بحبة الخردل: زيادة عَلَى أصل التوحيد، وقد جاء في الصحيح بيان ذَلِكَ. ففي رواية فيه: \" (فأَخْرِجوا) (^٣) من قالَ: لا إله إلا الله وعمل من الخير ما (يزن) (^٤) كذا\" ثمَّّ بعد هذا يخرج منها من لم يعمل خيرًا قط غير التوحيد (^٥).\nقَالَ القاضي: هذا هو الصحيح أن معنى الخير هنا أمر زائد عَلَى الإيمان؛ لأن مجرده لا يتجزأ، إنما يتجزأ الأمر الزائد عليه، وهي الأعمال الصالحة من ذِكْرِ خفي، أو شفقة عَلَى مسكين، أو خوف من الله، ونية صادقة (في) (^٦) عمل وشبهه. بدليل الرواية السالفة. وذكر القاضي عن قوم أن المعنى في قوله: \"من إيمان ومن خير\" وما جاء معه أي: من اليقين (^٧).\n_________\n(^١) هو الإمام النحوي إمام زمانه، أبو إسحاق، إبراهيم بن محمد بن السري الزجاج البغدادي، مصنف كتاب \"معاني القرآن\" ومن مصنفاته أيضًا: \"الإنسان\"، \"الفرس\"، \"العروض\"، وكان من أهل الفضل والدين، حسن الاعتقاد، جميل المذهب. انظر ترجمته في: \"تاريخ بغداد\" ٦/ ٨٩، \"المنتظم\" ٦/ ١٧٦، \"وفيات الأعيان\" ١/ ٤٩، \"سير أعلام النبلاء\" ١٤/ ٣٦٠ (٢٠٩)، \"الوافي بالوفيات\" ٥/ ٣٤٧، \"شذرات الذهب\" ٢/ ٢٥٩.\n(^٢) ساقطة من (ج).\n(^٣) في (ج): أخرجوا.\n(^٤) في (ج): يوزن.\n(^٥) سيأتي برقم (٤٤، ٧٤١٠)، ورواه مسلم (١٩٣).\n(^٦) في (ج): من.\n(^٧) \"إكمال المعلم\" ١/ ٥٦٦ - ٥٦٧ بتصرف.","vol":"2","page":589},{"text":"وذكره غيره إلا أنه قَالَ: المراد ثواب الإيمان الذي هو التصديق، وبه يقع التفاضل فإن (أتبعه بالعمل) (^١) عظم ثوابه، وإن كان على خلاف ذَلِكَ نقص ثوابه فإن قُلْتَ: كيف يعلمون ما كان في قلوبهم في الدنيا من الإيمان ومقدراه؟ قُلْتُ: لعله بعلامات كما يعلمون أنهم من أهل التوحيد (بدارات السجود) (^٢).\nالرابع: النهر بفتح الهاء، (وسكونها) (^٣) لغتان.\nفالمشهور في القراءة: فتحها، وقرأ حميد بن قيس (^٤)\n_________\n(^١) في (ج): أتبعه العمل.\n(^٢) من (ف) ويشير المصنف﵀- إلى حديث أبي هريرة الآتي (٨٠٦) كتاب: الأذان، باب: فضل السجود، وهو حديث طويل فيه: \"حَتَّى إِذَا أرَادَ اللهُ رَحْمَة مَنْ أرَادَ مِنْ أهْلِ النَّارِ، أمَرَ اللهُ المَلَائِكَةَ أنْ يُخْرِجُوا مَنْ كَانَ يَعْبُدُ اللهَ، فَيُخْرِجُونَهُمْ ويعْرِفُونَهُمْ بِآثارِ السُّجُودِ، وَحَرَّمَ اللهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ\". وكذا رواه مسلم (١٨٢) كتاب: الإيمان، باب: معرفة طريق الرؤية.\n(^٣) في (ج): وإسكانها.\n(^٤) هو حميد بن قيس الأعرج المكي، أبو صفوان القارئ الأسدي، وهو قارئ أهل مكة، قرأ على مجاهد ختمات وتصدر للإقراء، وحدث عن مجاهد وعطاء والزهري وغيرهم ولم يكن بمكة بعد ابن كثير أحد أقرأ منه، وحدث عنه مالك ومعمر وابن عيينة وطائفة، وثقه أبو داود وغيره، وهو قليل الحديث، وقال ابن عيينة: كان حميد بن قيس أفرض أهل مكة وأحسبهم، وكانوا لا يجتمعون إلا على قراءته.\nسئل عنه أحمد فقال: ثقة، وقال مرة: حميد قارى أهل مكة، ليس هو بالقوي في الحديث، ووثقه ابن معين، وقال النسائي: ليس به بأس روى له الجماعة.\nمنهم البخاري، فقد روى له حديثًا واحدًا، سيأتى في كتاب: المحصر، باب: قول الله تعالى: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾ برقم (١٨١٤). من حديث كعب بن عجرة.\nلكن المصنف لم يتعرض لترجمته مطلقًا، كما سيأتي، وهو من رواة \"الصحيح\" المطعون فيهم -كما تقدم- لذا ترجم له الحافظ في \"هدي الساري\" ص ٣٩٩ =","vol":"2","page":590},{"text":"بإسكانها (^١)، وأصله: الاتساع والسيلان، ومنه أنهر الدم (^٢)، وجمعه أنهار ونُهُر -بضمتين- وقوله تعالى: ﴿فِي جَنَّاتٍ وَنَهَرٍ﴾ [القمر: ٥٤]، المراد به (الأنهار) (^٣) فعبر بالواحد عن الجمع.\nالخامس: (الحيا): مقصور ومده الأصيلي، ولا وجه لَهُ كما نبه عليه القاضي (^٤)، والمراد: كل ما يحيا به الناس، والحيا: (المطر، والحيا: الخصب) (^٥)، فيحيون بعد غسلهم فيها فلا يموتون، وتخصب أجسامهم.\nالسادس: صرح البخاري في روايته هنا بأن الشك من مالك، ولم يفصح به مسلم (^٦).\nوقوله: (قَالَ وُهَيْبٌ: حَدَّثنَا عَمْرٌو: \"الْحَيَاة\" معناه: قَالَ وهيب بن خالد -وهو في درجة مالك-: نا عمرو بن يحيى، عن أبيه، عن أبي سعيد به. وقال فيه: نهر الحياة -بالهاء ولم يشك كما شك مالك، ويقرأ \"الحياة\" بالجر عَلَى الحكاية، وهذا التعليق من البخاري قد أسنده في باب: صفة الجنة والنار، لكنه قَالَ: \"حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ\" (^٧)\n_________\n= ٤٠٠، فذكر أقوال من عدله ومن جرحه، ثم قال: احتج به الجماعة، وقال في \"التقريب\" (١٥٥٦): ليس به بأس.\nوانظر تمام ترجمته في: \"طبقات ابن سعد\" ٥/ ٤٨٦، \"ثقات ابن حبان\" ٦/ ١٨٩، \"الكامل في الضعفاء\" ٣/ ٧١ (٤٣٥)، \"تهذيب الكمال\" ٧/ ٣٨٤ (١٥٣٥)، \"تاريخ الإسلام\" ٨/ ٤٠٢.\n(^١) هي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" ص ٢٢.\n(^٢) يقال: أنهرت الدم، أي أَسَلْتُهُ.\n(^٣) في (ج): أنهر.\n(^٤) \"مشارق الأنوار\" ١/ ٢١٩ - ٢٢٠.\n(^٥) في (ج): المطر الخصيب.\n(^٦) مسلم (١٨٤).\n(^٧) سيأتي برقم (٦٥٦٠) كتاب: الرقاق.","vol":"2","page":591},{"text":"ولم يقل: \"من خير\" كما ساقها هنا عنه، وسقطت اللفظة بجملتها عند مسلم من طريق وهيب عن عمرو (^١)، واتفقا عَلَى لفظة: \"من إيمان\"، عند مالك (^٢).\nالسابع: الحِبَّة -بكسر الحاء وتشديد الباء-، والكثير حِبَب -بكسر الحاء وفتح الباء المخففة- وهي: اسم لبذر العشب، هذا هو الصحيح من الأقوال. وعبارة بعضهم: أنه بذر البقول مما ليس بقوت، وعبارة \"المحكم\" أنها (بذور) (^٣) البقول والرياحين. قَالَ: واحدها حب، قَالَ: وقيل: إِذَا كانت الحبوب مختلفة من كل شيء (شئٌ) (^٤) (فهو) (^٥) حِبَّة، ثمَّ حكى غير ذَلِكَ. ثمَّ قَالَ: وقال أبو حنيفة الدينوري (^٦): الحبة -بالكسر- جمع بذور النبات، واحدتها حبة -بالفتح-، عن الكسائي (^٧)، قُلْتُ: والحبة بالفتح القطعة من الشيء، وبالضم مع تخفيف الباء اسم للحب الداخل في بطن العنب.\nقَالَ الحربي: ما كان من الحب لَهُ حب فاسم ذَلِكَ الحب حبة.\n_________\n(^١) مسلم (١٨٤/ ٣٠٥).\n(^٢) مسلم (١٨٤/ ٣٠٤).\n(^٣) في (ج): بذر.\n(^٤) من (ف).\n(^٥) في (ج): فهي.\n(^٦) وهو العلامة، ذو الفنون، أبو حنيفة، أحمد بن داود الدينوري النحوي، تلميذ ابن السكيت. صدوق، كبير الدائرة، طويل الباع، ألف في النحو واللغة والهندسة والهيئة والوقت، وأشياء. له كتاب \"النبات\"، وكتاب: \"الأنواء\" وغير ذلك، وقيل: كان من كبار الحنفية. مات في جمادى الأولى سنة اثنتين وثمانين ومائتين.\nانظر ترجمته في \"سير أعلام النبلاء\" ١٣/ ٤٢٢ (٢٠٨)، \"الوافي بالوفيات\" ٦/ ٣٧٧، \"البداية والنهاية\" ١١/ ٨٥.\n(^٧) هناك كسائيان نحويان: =","vol":"2","page":592},{"text":"فإن قُلْتَ: لم شبههم في الحديث بالحبة؟ قُلْتُ: (لأوجه) (^١): بياضها، وسرعة نباتها لأنها تنبت في يوم وليلة، وهو أسرع النبات، ومن حيث ضعف النبات.\nالثامن: قوله: (\"فِي جَانِبِ السَّيْلِ\")، كذا هنا، وجاء: \"حميل\" بدل \"جانب \" (^٢)، وفي رواية وهيب: \"حمأة السيل\" (^٣)، (والحميل بمعنى: المحمول) (^٤)، وهو ما جاء به من طين أو غئاء، والحمأة: ما تغير لونه من الطين، وكلُّه بمعنًى، فإذا اتفق فيه حبة عَلَى شط مجراه فإنها تنبت سريعًا، فأخبر بذلك عن سرعة نباتهم كما سلف.\n_________\n= الأول: المقرئ المشهور، الإمام: شيخ القراءة والعريية، أبو الحسن علي بن حمزة بن عبد الله بَهمَن بن فيروز الأسدي، مولاهم الكوفي، الملقب بالكسائي؛ لكساءٍ أحرم فيه، تلا على ابن أبي ليلى عرضًا، وعلى حمزة الزيات، وتلا أيضًا على عيسى بن عمر المقرئ، واختار قراءة اشتهرت وصارت إحدى السبع، وجالس في النحو الخليل، توفي سنة تسع وثمانين ومائة.\nانظر ترجمته في: \"تاريخ بغداد\" ١١/ ٤٠٣، \"وفيات الأعيان\" ٣/ ٢٩٥، \"سير أعلام النبلاء\" ٩/ ١٣١ (٤٤)، \"شذرات الذهب\" ١/ ٣٢١.\nوالثاني: هو الشيخ النحوي البارع، أبو بكر، محمد بن إبراهيم بن يحيى النيسابوري الكسائي، تخرج به جماعة في العربية، وروى \"صحيح مسلم\" عن ابن سفيان، رواه عنه أبو مسعود أحمد بن محمد البجلي، وذلك إسناد ضعيف.\nانظر ترجمته في: \"الأنساب\" ١٠/ ٤٢٢، \"سير أعلام النبلاء\" ١٦/ ٤٦٥ (٣٣٩)، \"شذرات الذهب\" ٣/ ١١٧.\n(^١) في (ج): وجه.\n(^٢) سيأتي برقم (٦٥٦٠) كتاب: الرقاق، باب: صفة الجنة والنار، ورواه مسلم (١٨٥/ ٣٠٧).\n(^٣) الذي في رواية وهيب (٦٥٦٠) هي: حميل السيل أو حمية السيل، كما ذكره المصنف، وعند مسلم (١٨٤/ ٣٠٥): حمئة أو حميلة السيل.\n(^٤) في (ج): والحميم بمعنى: الحموم.","vol":"2","page":593},{"text":"التاسع: أتى البخاري بتعليق وهيب هنا؛ لفائدتين:\nالأولى: أن فيها الحياة من غير شك بخلاف رواية مالك.\nوالثانية: (أنه) (^١) أتى (بالتحديث) (^٢) عن عمرو، ورواية مالك أتى فيها بـ (عن) تنبئ عن التدليس، وقد سلف الخلاف فيها في أول الكتاب، أنها هل تحمل عَلَى السماع؟\nوفائدة ثالثة: أن فيها: \"من خير\" بدل \"إيمان\" لكن أسلفنا أنه أتى بها في: صفة الجنة مسندة بلفظ: \"إيمان\" (^٣).\nالعاشر: في الحديث أنواع من العلم منها ما ترجم له، وهو تفاضل أهل الإيمان في الأعمال، فإنه المراد من: \"خير\" كما سلف.\nومنها إثبات دخول طائفة من عصاة الموحدين النار، وقد تظاهرت عليه النصوص، وأجمع عليه من يعتد به. ومنها إخراجهم من النار، ومنها أن أصحاب الكبائر لا يخلدون في النار، وهو مذهب أهل السنة خلافًا للخوارج والمعتزلة (^٤).\nوقد تظاهرت دلائل الكتاب والسنة وإجماع سلف الأمة على\n_________\n(^١) من (ف).\n(^٢) في (ج): بالحديث، والمثبت من (ف) وهو الصواب.\n(^٣) برقم (٦٥٦٠).\n(^٤) الخوارج هي أول بدعة ظهرت في هذِه الأمة؛ لأن زعيمهم خرج على النبي - ﷺ - وهو ذو الخويصرة من -بني تميم- حين قسم النبي - ﷺ - ذهيبة جاءت فقسمها بين الناس، فقال له هذ الرجل: يا محمد اعدل … الحديث. فكان هذا أول خروج على الشريعة، ثم صارت بدعتهم في عهد الصحابة، وما زالوا يتوالون.\nوهم متفقون على أن العبد يصير كافرًا بالذنب، وهم يكفرون عثمان وعليًّا وطلحة والزبير وعائشة، ويعظمون أبا بكر وعمر. انظر: \"اعتقادات المسملين والمشركين\" ص ٤٦ - ٤٧، \"شرح العقيدة الواسطية\" ١/ ١٢. =","vol":"2","page":594},{"text":"ما ذكرناه عن أهل السنة، ومنها أن الأعمال من الإيمان لقوله - ﷺ -: \"خردل من إيمان\". والمراد: ما زاد عَلَى أصل التوحيد كما أسلفناه.\nالحديث الثاني:\nنا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ نا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلٍ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيِّ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"بَيْنَا أَنَا نَائِمٌ رَأَيْتُ النَّاسَ يُعْرَضُونَ عَلَيَّ، وَعَلَيْهِمْ قُمُصٌ مِنْهَا مَا يَبْلُغُ الثُّدِيَّ، وَمِنْهَا مَا دُونَ ذَلِكَ، وَعُرِضَ عَلَيَّ عُمَرُ بْنُ الخَطَّابِ وَعَلَيْهِ قَمِيصٌ يَجُرُّهُ\". قَالُوا: فَمَا أَوَّلْتَ ذَلِكَ يَا رَسُولَ اللهِ؟ قَالَ: \"الدِّينَ\".\n_________\n= أما المعتزلة، فهم أتباع واصل بن عطاء، وسموا بذلك الاسم لما طرده الحسن من مجلسه -لما قال واصل: الفاسق لا مؤمن ولا كافر، فانضم إليه عمرو بن عبيد، واعتزلا حلقة الحسن فسموا المعتزلة. وهم متفقون على نفي الصفات لله تعالى، وعلى أن القرآن محدث ومخلوق، وأن الله تعالى ليس خالقًا لأفعال العبد، وهم سبعة عشرة فرقة.\nانظر: \"اعتقادات المسلمين والمشركين\" ص ٣٨ - ٤٥. والمسألة التي أشار إليها المصنف -﵀- هي أن أهل السنة متفقون كلهم على أن مرتكب الكبيرة لا يكفر كفرًا ينقل عن الملة بالكلية كما قالت الخوارج، إذ لو كفر كفرًا ينقل عن الملة، لكان مرتدًا يقتل على كل حال.\nومتفقون على أنه لا يخرج من الإيمان والإسلام، ولا يدخل في الكفر ولا يستحق الخلود في النار مع الكافرين، كما قالت المعتزلة، فإن قولهم باطل أيضًا.\nوالمعتزلة موافقون للخوارج في حكم الآخرة، فإنهم وافقوهم على أن مرتكب الكبيرة مخلد في النار، لكن قالت الخوارج: نسميه كافرًا، وقال المعتزلة: نسميه فاسقًا، فالخلاف بينهم لفظي فقط. انظر: \"شرح العقيدة الطحاوية\" ٢/ ٤٤٢، ٤٤٤ ط. الرسالة.\nوللاستزادة ينظر: \"شرح العقيدة الواسطية\" ٢/ ٦٤٤ - ٦٥١.","vol":"2","page":595},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا عن محمد، وفي التعبير عن يعقوب، عن صالح (^١)، وفي فضل عمر، عن يحيى بن بكير، عن الليث، عن عقيل (^٢)، وفي التيمم عن سعيد بن عفير، عن الليث عن ابن شهاب به (^٣).\nورواه مسلم في الفضائل عن منصور، عن إبراهيم، عن صالح، وعن زهير والحلواني، وعبد بن حميد، عن يعقوب، عن أبيه، عن صالح (^٤).\nالثاني: في التعريف برواته.\nوقد سلف التعريف بأبي سعيد وابن شهاب وصالح (^٥).\n_________\n(^١) سيأتي برقم (٧٠٠٨) باب: القميص في المنام.\nلكنه عن علي بن عبد الله، حدثنا يعقوب بن إبراهيم، حدثني أبي، عن صالح.\n(^٢) سيأتي برقم (٣٦٩١) كلتاب: فضائل الصحابة، باب: مناقب عمر بن الخطاب.\n(^٣) لم يخرج البخاري هذا الحديث في التيمم، وإنما أخرجه بالسند المذكور في التعبير أيضًا (٧٠٠٩)، باب: جر القميص، عن سعيد بن عفير، عن الليث، عن عقيل، عن ابن شهاب.\n(^٤) مسلم (٢٣٩٠) كتاب: فضائل الصحابة، باب: من فضائل عمر - ﵁ -.\n(^٥) ورد في هامش (ف): (قُلْتُ: لم يتقدم صالح، ولم يذكره ها هنا، وهو صالح بن كيسان أبو محمد، ويقال: أبو الحارث مولى بني غفار، ويقال: عامري، قَالَ مصعب: مولى الدوسيين، مؤدب عمر بن عبد العزيز.\nرأى ابن عمر وابن الزبير، ولم يصح لَهُ منهما سماع، وروى عن عبيد الله بن عبد الله بن عتبة وعروة بن الزبير، وعبد الرحمن بن هرمز الأعرج، والزهري، ونافع، وروى عنه عمرو بن دينار، وموسى بن عقبة، ومحمد بن عجلان، ومالك، ومعمر، وابن عيينة، وعبد العزيز الماجشون، وسليمان بن بلال، وعبد العزيز =","vol":"2","page":596},{"text":"وأما أبو أمامة فهو أسعد بن سهل بن حنيف بن واهب بن العكيم بن ثعلبة بن الحارث بن مجدعة بن عمرو بن (حنش) (^١) بن عوف بن عمرو بن عوف بن مالك بن الأوس، أخي الخزرج (ابني حارثة) (^٢) -وقد سلف باقي نسبهم في الأنصار- الأنصاري الأوسي المدني الصحابي (ابن الصحابي) (^٣).\nأمه: حبيبة بنت أبي أمامة أسعد بن زرارة النقيب. سمي باسمه، وكني بكنيته، فعل ذَلِكَ رسول الله - ﷺ -.\nفإن أبا أمامة أوصى ببناته إلى رسول الله - ﷺ -، فزوج حبيبة سهل بن حنيف فولدت لَهُ أسعد هذا، فسماه رسول الله - ﷺ -، وكناه بكنية جده لأمه واسمه وبرَّك عليه.\nروى لَهُ الجماعة عن الصحابة والنسائي وابن ماجه عن رسول الله - ﷺ -، مات سنة مائة عن نيف وتسعين سنة (^٤).\n_________\n= الدراوردي، وعبد الرحمن بن إسحاق المدني، وإبراهيم بن سعد الزهري، وأخرج لَهُ مسلم أيضًا، قَالَ الواقدي: مات بعد الأربعين ومائة رحمه الله تعالى). اهـ.\nوفيه نظر، فقد تقدمت ترجمة المصنف لصالح بن جيسان في حديث (٧).\n(^١) هذِه الكلمة مكانها في (ج) بياض، وفي (ف): حنيس، والمثبت من \"طبقات ابن سعد\" ٥/ ٨٢ وهو الصواب.\n(^٢) في (ج) ابن الحارث.\n(^٣) من (ف).\n(^٤) اختلف سماع أبي أمامة من النبي - ﷺ -، ومن عده في الصحابة عده لأنه أدرك النبي - ﷺ - ورآه.\nقال البغوي في \"معجم الصحابة\" ١/ ٩٣ (١٩): ولد على عهد رسول الله - ﷺ - ولم يسمع منه، وقال ابن أبي حاتم في \"المراسيل\" (١٨): ليست له صحبة، ولأبيه صحبة. =","vol":"2","page":597},{"text":"وأما إبراهيم: فهو أبو إسحاق إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف (بن عبد عوف) (^١) بن عبد الحارث بن زهرة بن كلاب القرشي الزهري المدني، سكن بغداد، سمع أباه والزهري وغيرهما من التابعين وغيرهم، وعنه شعبة وابن مهدي، وابناه يعقوب ومحمد، وخلق.\nوثقه أحمد ويحيى وأبو حاتم وأبو زرعة، وكان كثير الحديث، وربما أخطأ في أحاديث، ولي بيت المال ببغداد، مات سنة ثلاث (وثمانين) (^٢) ومائة عن خمس وسبعين سنة، وأبوه قاضي المدينة من جلة التابعين.\n_________\n= وقال أبو نعيم في \"معرفة الصحابة\" ١/ ٢٨٣ (١٥٠): اختلف فيه فقيل: صحب النبي - ﷺ - وبايعه، وقيل: أدركه ولم يسمع منه، وهذا أصح.\nوقال أبو عمر في \"الاستيعاب\" ١/ ١٧٦ (٣٣): ولد على عهد رسول الله - ﷺ - قبل وفاته بعامين، وقال: لم يسمع من النبي - ﷺ - شيئًا ولا صحبه، وإنما ذكرناه لإدراكه النبي - ﷺ - بمولده، وقال الذهبي في \"السير\" ٣/ ٥١٧ - ٥١٨: ولد في حياة النبي - ﷺ - ورآه فيما قيل. وقال: قال أبو معشر السندي: رأيت أبا أمامة وقد رأى النبي - ﷺ -.\nوقال العلائي في \"جامع التحصيل\" (٣٠): ولد في حياة النبي - ﷺ - وليست له صحبة، وما روى عنه فهو مرسل، وذكره مغلطاي في \"الإنابة إلى معرفة المختلف فيهم من الصحابة\" ١/ ٦٤ (٢٥) وقال: قال العسكري: له رؤية ويدخلونه في الصحابة، ولا تصح صحبته، وقال ابن أبي داود: له صحبة، ورد قوله جماعة من الأئمة، وذكره في جملة الصحابة جماعة منهم: أبو عمر، أبو نعيم، وابن منده.\nورجح عدم صحة سماعه أيضًا الحافظ في \"الفتح\" ١/ ٧٣، وفي \"التهذيب\" ١/ ١٣٤ - ١٣٥.\nوانظر تمام ترجمته في المصادر المذكورة آنفًا، وكذا في: \"أسد الغابة\" ١/ ٨٧ (١٠٠)، \"تهذيب الكمال\" ٢/ ٥٢٥ (٤٠٣)، \"الإصابة\" ١/ ٩٧ (٤١٤).\n(^١) من (ف).\n(^٢) في (ج): وثلاثين، وما أثبتناه من (ف) وهو الصواب.","vol":"2","page":598},{"text":"قال الخطيب: حدث عنه يزيد بن عبد الله بن الهاد، والحسين بن سيار الحراني وبين وفاتيهما مائة واثنتا عشرة سنة (^١).\nفائدة:\nفي البخاري ومسلم والنسائي وابن ماجه إبراهيم بن سعد خال هذا (^٢).\nوأما محمد: فهو أبو ثابت محمد بن عبيد الله بن محمد بن زيد بن أبي زيد القرشي الأموي، مولى عثمان بن عفان المدني، سمع جمعًا من الكبار، وعنه (البخاري) (^٣)، والنسائي عن رجل عنه، وغيرهما من الأعلام، قال أبو حاتم: صدوق (^٤).\nالوجه الثالث: في ألفاظه ولغاته.\nقوله: (\"بَيْنَا أَنَا نَائِمٌ\")، قال الجوهري: بَيْنَا: فَعْلَى، أشبعت\n_________\n(^١) \"السابق واللاحق\" ص ٩٠ - ٩١ (١٢).\nوانظر تمام ترجمته في: \"التاريخ الكبير\" ١/ ٢٨٨ (٩٢٨)، \"معرفة الثقات\" ١/ ٢٠١ (٢٤)، \"الجرح والتعديل\" ٢/ ١٠١ (٢٨٣)، \"تهذيب الكمال\" ٢/ ٨٨ (١٧٤).\n(^٢) هو إبراهيم بن سعد بن أبي وقاص القرشي الزهري المدني. وهو خال سعد بن إبراهيم بن عبد الرحمن، أي: أنه خال والد إبراهيم المترجم له؛ لأن قول المصنف يوهم أنه خال إبراهيم المترجم له.\nروى عن: أسامة بن زيد، وأبيه سعد بن أبي وقاص. وروى عنه: ابن أخته سعد بن إبراهيم بن عبد الرحمن. قال ابن سعد: كان ثقة كثير الحديث.\nانظر ترجمته في: \"طبقات ابن سعد\" ٥/ ١٦٩، \"التاريخ الكبير\" ١/ ٢٨٨ (٩٢٧)، \"الجرح والتعديل\" ٢/ ١٠١ (٢٨٢)، \"تهذيب الكمال\" ٢/ ٩٤ (١٧٥).\n(^٣) في (ج): في البخاري.\n(^٤) \"الجرح والتعديل\" ٨/ ٣ (١٠)، وانظر تمام ترجمته في: \"طبقات ابن سعد\" ٥/ ٤٤١، \"التاريخ الكبير\" ١/ ١٧٠ (٥٠٦)، \"تهذيب الكمال\" ٢٦/ ٤٦ (٥٤٣٦).","vol":"2","page":599},{"text":"الفتحة فصارت ألفًا، وأصله: بين، وبينما بمعناه زيدت فيه ما، تقول: بينا نحن نرقبه أتانا (^١)، أي: أتانا بين أوقات رقبتنا إياه. ثم حذف المضاف الذي هو أوقات، وولى الظرفُ -الذي هو بين- الجملةَ التي أقيمت مقام المضاف إليه.\nوكان الأصمعي يخفض ما بعد بَينَا إِذَا صلح في موضعه بَيْنَ. وغيره يرفع ما بعد بَيْنَا وبَيْنَمَا عَلَى الابتداء والخبر (^٢).\nوالقُمُص: جمع قميص (ويجمع) (^٣) أيضًا عَلَى قُمْصَانٍ وأقمِصَةٍ. والثُّدي -بضم الثاء، ويجوز كسرها وكسر الدال وتشديد الياء- جمع ثدي -بفتح الثاء- وفيه لغتان التذكير والتأنيث، والتذكير (أفصح) (^٤) وأشهر، ولم يذكر جماعة من أهل اللغة غيره، ويجمع أيضًا عَلَى (أثدٍ) (^٥) ويطلق عَلَى الرجل والمرأة، ومنهم من منع إطلاقه في الرجل وليس بشيء، والأحاديث تردُّه (^٦).\n_________\n(^١) هذا صدر بيت أنشده سيبويه، والبيت بتمامه: فَبَيْنَا نحن نَرْقُبُهَ أَتَانَا مُعَلَّقَ وَفْضَةٍ وزنادَ راعِ.\n(^٢) انتهى كلام الجوهري، \"الصحاح\" ٥/ ٢٠٨٤ - ٢٠٨٥ بتصرف.\n(^٣) من (ف).\n(^٤) في (ج): أصح.\n(^٥) في (ج): أثدى.\n(^٦) قلت: من هذِه الأحاديث، حديث الباب، ومنها ما سيأتي برقم (١٤٠٧)، ورواه مسلم (٩٩٢) من حديث الأحنف بن قيس قال: جلست إلى ملأ من قريش ....، وفيه: ثم يوضع على حلمة ثدي أحدهم حتى يخرج … الحديث.\nومنها ما سيأتي برقم (٢٨٩٨)، ورواه مسلم (١١٢) من حديث سهل بن سعد الساعدي: أن رسول الله - ﷺ - التقى هو والمشركون فاقتتلوا .. وفيه: فجرح الرجل جرحًا شديدًا، فاستعجل الموت، فوضع نصل سيفه بالأرض، وذبابه بين ثدييه .. ومنها ما سيأتي برقم (٤٠٧٢) حديث قتل حمزة بن عبد المطلب، وفيه: فرميته =","vol":"2","page":600},{"text":"قَالَ ابن فارس (^١): ويقال لذلك من الرجل: ثندوة. بفتح الثاء بلا همز، وبالضم والهمز والأول هو المشهور (^٢).\nوقوله - ﷺ -: (\"وَمِنْهَا مَا دُونَ ذَلِكَ\") أي: أقصر، فيكون فرق الثدي لم ينزل إليه، ولم يصله لقلته.\nقَالَ ابن بطال: معلوم أن عمل عمر في إيمانه أفضل (من عمل من) (^٣) بلغ قميصه ثديه، وتأويله - ﷺ - ذَلِكَ بالدين يدل عَلَى أن الإيمان الواقع عَلَى العمل يسمى دينًا كالإيمان الواقع عَلَى القول (^٤).\nوقال أهل التعبير: القميص في النوم: الدين، وجره يدل عَلَى بقاء آثاره الجميلة، وسننه الحسنة في المسلمين بعد وفاته ليُقتَدى به. قَالَ القاضي: (أخذوه) (^٥) من قوله تعالى: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤] يريد نفسك، وإصلاح عملك ودينك، عَلَى تأويل بعضهم؛ لأن العرب تعبِّر عن العفة بنقاء الثوب والمئزر، وجَرُّه عبارة عما فَضُل عنه وانتفع الناس به، بخلاف جَرِّه في الدنيا للخُيلاء فإنه مذموم (^٦).\n_________\n= بحربتي، فأضعها بين ثدييه حتى خرجت من بين كتفيه .. الحديث، مطولًا.\nومنها ما سيأتي برقم (٦٩٣٣) من حديث أبي سعيد قال: بينا النبي - ﷺ - يقسم -حديث ذي الخويصرة- وفيه: قد سبق الفرث والدم، آيَتُهُم رجل إحدى يديه، أو قال: ثدييه، مثل ثدي المرأة، أو قال: مثل البضعة تدردر .. الحديث.\n(^١) وقال ثعلب: الثَّنْدَوَةُ، بفتح أولها غير مهموز، مثال الرَّقوة والعَرقوة على فَعلُوة فإذا ضممت همزت.\n(^٢) \"مجمل اللغة\" ١/ ١٥٧ بتصرف.\n(^٣) في (ج): ممن.\n(^٤) \"شرح ابن بطال\" ١/ ٧٤.\n(^٥) في (ج): أخذه.\n(^٦) \"إكمال المعلم\" ٧/ ٣٩٥.","vol":"2","page":601},{"text":"الوجه الرابع: في الإشارة إلى بعض فوائده:\nالأولى: أن الأعمال من الإيمان؛ فإن الإيمان والدين بمعنًى.\nالثانية: تفاضل أهل الإيمان.\nالثالثة: بيان عظم فضل عمر - ﵁ -.\nالرابعة: تعبير الرؤيا وسؤال العالم بها عنها.\nالخامسة: إشاعة العالم الثناء عَلَى الفاضل من أصحابه إِذَا لم يخش فتنة بإعجاب ونحوه، ويكون الغرض التنبيه عَلَى فضله؛ لتعلم منزلته، ويعامل بمقتضاها، ويرغب في الاقتداء به، والتخلُّق بأخلاقه (^١).\n_________\n(^١) ورد بهامش (ف): بلغ الشيخ برهان الدين الحلبي قراءة على مؤلفه وسمعه ابن المصنف والصفدي … والبستاني والبيجوري والعاملي والبطائحي … الحموي والبرموي وعلي بن الباسطي ....","vol":"2","page":602},{"text":"<span data-type='title' id=toc-219>١٦ - باب الْحَيَاءُ مِنَ الإِيمَانِ</span>\n٢٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِك بْنُ أَنَسٍ، عَنِ ابن شِهَابٍ، عَنْ سَالِمِ بْنِ عَبدِ اللهِ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - مَرَّ عَلَى رَجُلٍ مِنَ الأَنْصَارِ وَهُوَ يَعِظُ أَخَاهُ فِي الَحيَاءِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"دَعْهُ، فَإِنَّ الحَيَاءَ مِنَ الإِيمَانِ\". [٦١١٨ - مسلم: ٣٦ - فتح: ١/ ٧٤]\nنا عَبْدُ اللهِ بْنُ يُوسُفَ أنا مَالِك، عَنِ ابن شِهَابٍ، عَنْ سَالِمِ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - مَرَّ عَلَى رَجُلٍ مِنَ الأَنْصَارِ وَهُوَ يَعِظُ أَخَاهُ فِي الحَيَاءِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"دَعْهُ، فَإِنَّ الحَيَاءَ مِنَ الإِيمَانِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا عن عبد الله، عن مالك، وأخرجه أيضًا في موضع آخر عن أحمد بن يونس، عن عبد العزيز بن أبي سلمة (^١). وأخرجه مسلم هنا أيضًا عن الناقد، وزهير، عن سفيان، وعن عبد بن حميد، عن عبد الرزاق، عن معمر، عن الزهري، ولم يقع لمسلم لفظة: \"دعه\" (^٢).\nالوجه الثاني: في التعريف برواته:\nوقد سلف خلا سالمًا.\nوهو أبو عمر، ويقال: أبو عبد الله سالم (ع) بن عبد الله بن عمر بن الخطاب القرشي العدوي المدني التابعي الجليل الفقيه الصالح الزاهد الورع المتفق عَلَى جلالته. وهو أحد الفقهاء السبعة -فقهاء المدينة-\n_________\n(^١) سيأتي برقم (٦١١٨) كتاب: الأدب، باب: الحياء.\n(^٢) مسلم (٣٦) كتاب: الإيمان، باب: بيان حَد شعب الإيمان.","vol":"2","page":603},{"text":"عَلَى أحد الأقوال (^١) سمع أباه وأبا هريرة وغيرهما من الصحابة وخلقًا من غيرهم، وعنه: جمع من التابعين منهم الزهري.\nقَالَ إسحاق بن راهويه: أصح الأسانيد كلها: الزهري، عن سالم، عن أبيه (^٢)، وكان أشبه ولده به، وكان والده أشبه ولد عمر به.\nقَالَ مالك: ولم يكن في زمن سالم أشبه بمن مضى من الصالحين في الزهد (والقصد) (^٣) والعيش منه، كان يلبس الثوب بدرهمين.\nوقال ابن سعد: كان كثير الحديث عاليًا من الرجال.\nمات سنة ست ومائة، وقيل: خمس، وقيل: ثمان (^٤).\nفائدة: لسالم إخوة: عبد الله وعاصم وحمزة وبلال وواقد وزيد،\n_________\n(^١) تقدم عدهم وتسميتهم.\n(^٢) ما انتهى إليه التحقيق هو الإمساك عن الحكم لإسناد بأنه الأصح على الإطلاق، بل يقيد بالصحابي أو البلد.\nفأصح أسانيد عائشة مثلًا: هشام بن عروة، عن أبيه، عن عائشة.\nوأصح أسانيد عن أبي هريرة: الزهري، عن سعيد بن المسيب، عن أبي هريرة.\nوخاض جماعة من أئمة الحديث في ذلك فاضطربت أقوالهم: فقال الفلاس: أصح الأسانيد: محمد بن سيرين، عن عبيدة، عن علي، وقال ابن معين: أصحها: الأعمش، عن إبراهيم، عن علقمة، عن ابن مسعود، وقال إسحاق: أصحها: الزهري، عن سالم، عن أبيه -وهو ما ذكره المصنف- وروي نحوه عن الإمام أحمد، وقال البخاري: أصحها: مالك، عن نافع، عن ابن عمر.\nانظر: \"علوم الحديث\" ص ١٥ - ١٦، \"المقنع\" ١/ ٤٥ - ٥٣، \"تدريب الراوي\" ١/ ٩٣ - ١٠٧، \"شرح ألفية السيوطي\" للعلامة أحمد شاكر ص ٦ - ١٠.\n(^٣) في (ج): الفضل.\n(^٤) \"الطبقات الكبرى\" ٥/ ١٩٥. وانظر ترجمته في: \"التاريخ الكبير\" ٤/ ١١٥ (٢١٥٥)، \"معرفة الثقات\" ١/ ٣٨٣ (٥٤١)، \"الجرح والتعديل\" ٤/ ١٨٤ (٧٩٧)، \"تهذيب الكمال\" ١٠/ ١٤٥ (٢١٤٩).","vol":"2","page":604},{"text":"وأخوات، وكان عبد الله وصي أبيه منهم، روى عنه منهم أربعة: عبد الله وسالم وحمزة وبلال.\nالوجه الثالث:\nهذا الرجل لم أقف عَلَى اسمه، وكذا الأخ فليطلب (^١).\nالوجه الرابع: في ألفاظه ومعانيه:\nقوله: (مَرَّ عَلَى رَجُلٍ) قَالَ أهل اللغة: مَرَّ عليه، ومَرَّ به يَمُّر مرًّا، أي: اجتاز.\nوقوله: (يعظ أخاه) قَالَ أهل اللغة: الوَعْظُ: النُصْحُ، والتذكير بالعواقب، وقال ابن فارس: هو التخويف، قَالَ: والعِظَةُ: الاسم منه. قَالَ الخليل: وهو التذكير بالخير (فيما) (^٢) يرق لَهُ قلبه (^٣).\n_________\n(^١) قال الحافظ في \"الفتح\" ١/ ٧٤: لم أعرف اسم هذين الرجلين، الواعظ وأخيه.\nوقال الكرماني في \"شرحه\" ١/ ١٢٠: الظاهر أنه أراد الأخ في القرابة، فهو حقيقة، ويحتمل أن يراد الأخ في الإسلام، على ما هو عرف الشارع فهو مجاز لغوي أو حقيقة عرفية. وكذا قال العيني في \"عمدة القاري\" ١/ ٢٠١، فكأنما نقله عنه.\nوهذا يسمى في مصطلح الحديث: المبهم وهو: من لم يسم في المتن أو الإسناد، فهو قسمان: مبهم السند، وصورته أن يقول أحد رواة السند: عن رجل، وهذا القسم متعلق بالحكم على الحديث صحة وضعفًا؛ لأن الراوي المبهم قد يكون ثقة وقد يكون ضعيفًا.\nوالقسم الثاني: مبهم المتن، وصورته أن يكون هناك اسم مبهم في المتن، فقد يكون رجلًا أو امرأة أو ابنًا أو بنتًا أو عمًّا أو خالًا، وغير ذلك. وهذا القسم لا تعلق له بصحة أو ضعف الحديث، وفائدة معرفته أن يكون المبهم له منقبة فنعرفها له، أو أن يكون متهمًا بشيء، فنعرفه حتى لا نتهم غيره. انظر: \"علوم الحديث\" ص ٣٧٥ - ٣٧٩، \"المقنع\" ٢/ ٦٣٢ - ٦٤٣، \"تدريب الراوي\" ٢/ ٤٩٢ - ٥٠١.\n(^٢) ساقطة من (ج).\n(^٣) \"العين\" ٢/ ٢٢٨، \"مجمل اللغة\" ٤/ ٩٣١.","vol":"2","page":605},{"text":"قَالَ الزبيدي (^١) في \"مختصر العين\" (^٢): الوَعْظُ والَمْوعِظَةُ والعِظَةُ سواء. تقول: وَعَظَهُ يَعِظُه وَعْظًا ومَوْعِظَةَ فاتَّعَظَ، أي: قبل المَوعِظَةُ.\nومعنى: (يَعِظُ أَخَاهُ فِي الحَيَاءِ) أي: ينهاه عنه، ويقبح له فعله، ويخوفه منه. فإنّ كثرته عجز، فزجره - ﷺ - عن وعظه، وقال: \"دعه\" أي: عَلَى فعل الحياء، وكُفّ عن نهيه؛ \"فإن الحياء من الإيمان\".\nوفي رواية أخرى في الصحيح: \"الحياء خير كله\" (^٣). وفي رواية: \"الحياء لا يأتي إلا بخير\" (^٤).\nوقد سلف تحقيق كونه من الإيمان، وبيان معناه في باب: أمور\nالإيمان واضحًا فراجعه منه (^٥).\nوقال ابن قتيبة: معنى الحديث أن الحياء يمنع صاحبه من ركوب المعاصي كما يمنع منه الإيمان، فسمي إيمانًا كما يسمى الشيء باسم ما قام مقامه، وفي الحديث التنبيه عَلَى الامتناع من قبائح الأمور ورذائلها، وكل ما يستحيا من فعله.\n_________\n(^١) هو إمام النحو، أبو بكر، محمد بن الحسن بن عبيد الله بن مذحج، الزبيدي الشامي الحمصي ثم الأندلسي الإشبيلي، صاحب التصانيف.\nطلب المستنصر صاحب الأندلس أبا بكر الزبيدي من أشبيليه إلى قرطبة للاستفادة منه، فأدب جماعة، واختصر كتاب \"العين\" وألف \"الواضح\" في العربية. توفي سنة تسع وسبعين وثلاثمائة.\nانظر ترجمته في: \"الأنساب\" ٦/ ٢٤٩، \"وفيات الأعيان\" ٤/ ٣٧٢، \"سير أعلام النبلاء\" ١٦/ ٤١٧ (٣٠٥)، \"الوافي بالوفيات\" ٢/ ٣٥١، \"شذرات الذهب\" ٣/ ٩٤.\n(^٢) في (خ): في مختصره.\n(^٣) رواه مسلم (٣٧/ ٦١) كتاب: الإيمان، باب: بيان عدد شعب الإيمان …\n(^٤) سيأتي برقم (٦١١٧) كتاب: الأدب، باب: الحياء.\n(^٥) راجع شرح حديث (٩).","vol":"2","page":606},{"text":"<span data-type='title' id=toc-220>١٧ - باب ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ﴾</span> [التوبة: ٥]\n٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْمُسْنَدِىُّ قَالَ: حَدَّثَنَا أَبُو رَوْحٍ الْحَرَمِىُّ بْنُ عُمَارَةَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ وَاقِدِ بْنِ مُحَمَّدٍ قَالَ: سَمِعْتُ أَبِى يُحَدِّثُ عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ، فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّى دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّ الإِسْلَامِ، وَحِسَابُهُمْ عَلَى اللهِ\". [مسلم: ٢٢ - فتح: ١/ ٧٥]\nنا عَبْدُ اللهِ بْنُ مُحَمَّدِ المُسْنَدِيُّ، نا أَبُو رَوْحٍ الحَرَمِيُّ بْنُ عُمَارَةَ نا شُعْبَةُ، عَنْ وَاقِدِ بْنِ مُحَمدٍ قَالَ: سَمِعْتُ أَبِي يُحَدِّثُ عَنِ ابن عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"أُمِرْتُ أَنْ أُقَاتِلَ النَّاس حَتَّى يَشْهَدُوا أَنْ لَا إله إِلَّا اللهُ، وَأَن مُحَمَّدًا رَسُولُ اللهِ، وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ، فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّ الإِسْلَامِ، وَحِسَابُهُمْ عَلَى اللهِ\".\nهذا الحديث أخرجه مسلم أيضًا من هذا الوجه، ولم يقل: \"إلا بحق الإسلام\" (^١). وأخرجاه من حديث أبي هريرة أيضًا (^٢)، وفيه: \"ويؤمنوا بي وبما جئت به\" (^٣). وأخرجه البخاري من حديث أنس كما سيأتي في الصلاة (^٤)، وأخرجه مسلم من حديث جابر (^٥).\n_________\n(^١) مسلم (٢٢) كتاب: الإيمان، باب: الأمر بقتال الناس.\n(^٢) سيأتي برقم (٢٩٤٦) كتاب: الجهاد، باب: دعاء النبي - ﷺ -، في مسلم (٢١) كتاب: الإيمان، باب: الأمر بقتال الناس …\n(^٣) مسلم (٢١/ ٣٤).\n(^٤) سيأتي برقم (٣٩٢) كتاب: الصلاة، باب: فضل استقبال القبلة.\n(^٥) برقم (٢١/ ٣٥) كتاب: الإيمان، باب: الأمر بقتال الناس.","vol":"2","page":607},{"text":"ثمَّ الكلام عليه من وجوه:\nأحدها: في التعريف برجاله:\nوقد سلف التعريف بابن عمر، وشعبة، وعبد الله المسندي، بفتح النون.\nوأما محمد -والد واقد- فهو محمد (ع) بن زيد بن عبد الله بن عمر بن الخطاب القرشي العدوي المدني، سمع جده، وابن عباس، وابن الزبير، وعنه بنوه الخمسة: أبو بكر وعمر وعاصم وواقد وزيد. قَالَ أبو حاتم وأبو زرعة: ثقة (^١).\nوأما واقد ابنه فهو -بالقاف-، وليس في \"الصحيحين\" وافد بالفاء.\nكما قدمته في الفصول أول هذا الشرح، وهو قرشي كلما ذكرته، مدني، وهو والد عثمان بن واقد أيضًا، روى عن والده ونافع وغيرهما، وعنه: شعبة وغيره، وثقه أحمد وغيره. روى لَهُ مع البخاري ومسلم، أبو داود والنسائي (^٢).\nوأما أبو روح فهو حرمي -بفتح الحاء والراء- بن عمارة بن أبي حفصة نابت -بالنون وقيل: (بالثاء) (^٣) وقيل: عبيدة العتكي مولاهم البصري، سمع شعبة وغيره، وعنه: القواريري وغيره، مات سنة إحدى ومائتين.\n_________\n(^١) \"الجرح والتعديل\" ٧/ ٢٥٦ (١٤٠٢)، وانظر تمام ترجمته في: \"التاريخ الكبير\" ١/ ٨٤ (٢٣٠)، \"الثقات\" لابن حبان ٥/ ٣٦٥، \"تهذيب الكمال\" ٢٥/ ٢٢٦ (٥٢٢٥).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٨/ ١٧٣ (٢٥٩٩)، \"الجرح والتعديل\" ٩/ ٣٢ - ٣٣ (١٥٠)، \"الثقات\" ٧/ ٥٦٠، \"تهذيب الكمال\" ٣٠/ ٤١٤ (٦٦٧٠).\n(^٣) في (ف): بالمثلثة.","vol":"2","page":608},{"text":"قَالَ يحيى: صدوق، روى لَهُ الجماعة سوى (الترمذي) (^١).\nفائدة:\nحرمي أيضًا اثنان: ابن حفص العتكي روى لَهُ البخاري وأبو داود والنسائي (^٢). وابن يونس (المؤدب) (^٣)، روى لَهُ النسائي واسمه إبراهيم (^٤).\nثانيها: في ألفاظه ومعانيه:\nمعنى (\"تَابُوا\"): خلعوا الأوثان، وأقبلوا عَلَى عبادة الله تعالى، ومنه قوله تعالى في الآية الأخرى: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ﴾ .. إلى قوله: ﴿فَإِخْوَانُكُمْ فِي الدِّينِ﴾ [التوبة: ١١]، وهذِه الآية التي ذكرها البخاري حُكي عن أنس أنها آخر ما (نزل) (^٥) من القرآن (^٦)، ومعنى: ﴿وَأَقَامُوا الصَّلَاةَ﴾ المداومة عليها بحدودها.\n_________\n(^١) في (ج): مسلم، ما أثبتناه من (ف) وهو الصواب، وانظر ترجمته في: \"الطبقات\" لابن سعد ٧/ ٣٠٣، \"التاريخ الكبير\" ٣/ ١٢٢ (٤١٠)، \"الجرح والتعديل\" ٣/ ٣٧ (١٣٦٨)، \"تهذيب الكمال\" ٥/ ٥٥٦ (١١٦٩).\n(^٢) في (ج): (د، ت)، والمثبت من (ف) وهو الصواب.\n(^٣) ستأتي ترجمته مفصلة في حديث رقم (٣٦).\n(^٤) هو إبراهيم بن يونس بن محمد البغدادي، يعرف بحرمي روى عن: الضحاك بن مخلد، ومالك بن إسماعيل النهدي، وأبيه يونس بن محمد المؤدب. وروى عنه: النسائي، ومحمد بن جميع الأسواني، قال النسائي: صدوق. وانظر ترجمته في: \"الثقات\" لابن حبان ٨/ ٨٢، \"تهذيب الكمال\" ٢/ ٢٥٦ (٢٧٣)، \"إكمال تهذيب الكمال\" ١/ ٣٢٨ (٣٢٣)، \"تهذيب التهذيب\" ١/ ٩٦، تنبيه: وقع في \"ثقات ابن حبان\" ٨/ ٨٢: ابن يوسف، وهو خطأ أو تصحيف.\n(^٥) في (ج): نزلت.\n(^٦) رواه ابن ماجه (٧٠)، الضياء في \"المختارة\" ٦/ ١٢٦ - ١٢٧ (٢١٢٢ - ٢١٢٣) من طريق أبي جعفر الرازي، عن الربيع بن أنس، عن أنس قال البوصيري في \"المصباح\" ١/ ١٢: إسناده ضعيف، الربيع بن أنس ضعيف، وكذا ضعفه الألباني في \"ضعيف ابن ماجه\" (١١٢).","vol":"2","page":609},{"text":"ومعنى: (\"عَصَمُوا\": منعوا) (^١)، والعصم: المنع، والعصام: الخيط الذي يشد فم القربة، سمي به؛ لمنعه الماء من السيلان.\nومعنى قوله: \"إِلَّا بِحَقِّ الإِسْلَامِ\" أنه إن صدر منهم شيء يقتضي حكم الإسلام مؤاخذتهم به من قَصاص أو حَدٍّ أوغرامة متلف أو نحو ذَلِكَ استوفيناه، وإلا فهم معصومون.\nومعنى \"وَحِسَابُهُمْ عَلَى اللهِ\": أن أمر سرائرهم إليه، وأما نحن فنحكم بالظاهر، فنعاملهم بمقتضى ظاهر أفعالهم وأقوالهم.\nثالثها: في فوائده:\nالأولى: وجوب قتال الكفار إِذَا طاقه المسلمون حتَّى يسلموا، أو يبذلوا الجزية إن كانوا ممن تُقبل منهم.\nالثانية: وجوب قتال تاركي الصلاة أو الزكاة، وفيه رد على قول المرجئة: إن الإيمان غير مفتقر إلى الأعمال (^٢).\n_________\n(^١) في (ج): (عصموا مني دماءهم): منعوا.\n(^٢) قال شيخ الإسلام: والمرجئة الذين قالوا: الإيمان تصديق القلب، وقول اللسان، والأعمال ليست منه. كان منهم طائفة من فقهاء الكوفة وعبادها، ولم يكن قولهم مثل قول جهم، فعرفوا أن الإنسان لا يكون مؤمنًا إن لم يتكلم بالإيمان مع قدرته عليه. وعرفوا أن إبليس وفرعون وغيرهما كفار مع تصديق قلوبهم، لكنهم إذا لم يدخلوا أعمال القلوب في الإيمان لزمهم قول جهم، وإن أدخلوها في الإيمان لزمهم دخول أعمال الجوارح أيضًا فإنها لازمة لها، ولكن هؤلاء لهم حجج شرعية بسببها اشتبه الأمر عليهم، فإنهم رأوا أن الله قد فرق في كتابه بين الإيمان والعمل: فقال في غير موضع: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ [الكهف: ١٠٧] ورأوا أن الله خاطب الإنسان بالإيمان قبل وجود الأعمال فقال: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ﴾ [المائدة: ٦]. ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ [الجمعة: ٩].\nوقالوا: لو أن رجلًا آمن بالله ورسوله ضحوة ومات قبل أن يجب عليه شيء من =","vol":"2","page":610},{"text":"الثالثة: قتل تارك الصلاة عمدًا مع اعتقاده وجوبها -وهو مذهب الجمهور-. والصحيح عندنا أنه يقتل بترك صلاة واحدة بشرط إخراجها عن وقت الضرورة، وقال أحمد بن حنبل في رواية أكثر أصحابه عنه: تارك الصلاة عمدًا يكفر ويخرج من الملة (^١)، وبه قَالَ\n_________\n= الأعمال مات مؤمنًا، وكان من أهل الجنة، فدل على أن الأعمال ليست من الإيمان. وقالوا: نحن نسلم أن الإيمان يزيد، بمعنى أنه كان كلما أنزل الله آية وجب التصديق بها، فانضم هذا التصديق إلى التصديق الذي كان قبله؛ لكن بعد كمال ما أنزل الله ما بقي الإيمان يتفاضل عندهم، بل إيمان الناس كلهم سواء؛ إيمان السابقين الأولين كأبي بكر وعمر، وإيمان أفجر الناس كالحجاج وأبي مسلم الخراساني وغيرهما.\nوالمرجئة المتكلمون منهم والفقهاء منهم يقولون: إن الأعمال قد تسمى إيمانًا مجازًا؛ لأن العمل ثمرة الإيمان ومقتضاه، ولأنها دليل عليه، ويقولون: قوله: \"الإيمان بضع وستون أو بضع وسبعون شعبة أفضلها قول: لا إله إلا الله، وأدناها إماطة الأذى عن الطريق\": مجاز.\nوالمرجئة ثلاثة أصناف: الذي يقولون: الإيمان مجرد ما في القلب، ثم من هؤلاء من يدخل فيه أعمال القلوب وهم أكثر فرق المرجئة كما قد ذكر أبو الحسن الأشعري أقوالهم في كتابه، وذكر فرقًا كثيرة يطول ذكرهم، لكن ذكرنا جمل أقوالهم. ومنهم من لا يدخلها في الإيمان كجهم ومن اتبعه كالصالحي، وهذا الذي نصره هو وأكثر أصحابه.\nوالقول الثاني: من يقول: هو مجرد قول اللسان، وهذا لا يعرف لأحد قبل الكرامية.\nوالثالث: تصديق القلب وقول اللسان، وهذا هو المشهور عن أهل الفقه والعبادة منهم، وهؤلاء غلطوا من وجوه: …\nساقها مطولة، فليرجع إليها من أراد الاستزادة والتفصيل.\n\"مجموع الفتاوى\" ٧/ ١٩٤ - ٢١٠. وانظر: \"الشريعة\" ص ١٠٢ - ١١٤، \"شرح العقيدة الطحاوية\" ٢/ ٤٥٩ - ٤٦٦.\n(^١) انظر: \"الانتصار\" ٢/ ٦٠٣، \"المغني\" ٣/ ٣٥٤، \"الإنصاف\" ٣/ ٣٥.","vol":"2","page":611},{"text":"بعض أصحابنا (^١)، فعلى هذا لَهُ حكم المرتدين فلا يُورث، ولا يُغسل، ولا يُصلى عليه، وتبين منه امرأته، وقال أبو حنيفة والمزني: يحبس ولا يقتل (^٢)، والصحيح ما سلف عن الجمهور.\nفرع: لو ترك صوم رمضان حبس، ومنع الطعام والشراب نهارًا؛ لأن الظاهر أنه ينويه؛ لأنه معتقد لوجوبه.\nفرع: لو منع الزكاة أخذت منه قهرًا، ويعزر على تركها.\nالرابعة: أن من أظهر الإسلام، وفعل الأركان كففنا عنه، ولا نتعرض إليه إلا لقرينة تظهر منه.\nالخامسة: قبول توبة الزنديق، وإن تكرر منه الارتداد والإسلام، وهذا هو الصحيح، وقول الجمهور، ولأصحابنا فيه خمسة أوجه، وهو الذي يبطن الكفر ويظهر الإسلام، ويعلم ذَلِكَ (منه) (^٣) إما باطلاع الشهود عَلَى كفرِ كان يخفيه، وإما بإقراره، أصحُّها ما ذكرناه، وهو ما نص عليه الشافعي، والأحاديث دالة عليه. ومنها حديث أسامة: \"أفلا شَققت عن قلبه\" (^٤) ومنها حديث: \"ما أمرت أن أشق عن قلوب الناس ولا عن بطونهم\" (^٥).\n_________\n(^١) انظر: \"حلية العلماء\" ٢/ ١٢، \"المجموع\" ٣/ ١٧ - ١٩.\n(^٢) انظر: \"مجمع الأنهر\" ١/ ١٤٦ - ١٤٧، \"الفتاوى الهندية\" ١/ ٥٠، ٥١، \"الحاوي الكبير\" ٢/ ٥٢٥، \"حلية العلماء\" ٢/ ١١، \"المجموع\" ٣/ ١٧.\n(^٣) من (ج).\n(^٤) رواه مسلم (٩٦) في الإيمان، باب: تحريم قتل الكافر بعد أن قال: لا إله إلا الله مطولًا.\n(^٥) سيأتي برقم (٤٣٥١) كتاب: المغازي، باب: بعث علي بن أبي طالب -﵇-. من حدبث أبي سعيد الخدري.","vol":"2","page":612},{"text":"وثانيها: وبه قَالَ مالك: لا تقبل، نعم إن كان صادقًا في ذَلِكَ نفعه عند الله تعالى، وعن أبي حنيفة روايتان كالوجهين.\nوالثالث: إن كان من الدعاة (إلى الصلاة) (^١) لم تقبل توبته، وتقبل توبة عوامهم.\nوالرابع: إن أخذ ليقتل فتاب لم تقبل، وإن جاء تائبًا ابتداءً، وظهرت مخايل الصدق عليه قبلت، وحكاه ابن التين عن مالك أيضًا.\nوخامسها: أن (من) (^٢) تاب مرة قبلت، وإن تكررت منه فلا (^٣).\n_________\n(^١) وكذا في (ف)، وساقطة من (ج)، والمعنى يستقيم بدونها.\n(^٢) من (ج).\n(^٣) قال شيخ الإسلام: ولهذا تنازع الفقهاء في استتابة الزنديق، فقيل: يستتاب.\nواستدل من قال ذلك بالمنافقين الذين كان النبي - ﷺ - يقبل علانيتهم، ويكل أمرهم إلى الله، فيقال له: هذا كان في أول الأمر وبعد هذا أنزل الله: ﴿مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا (٦١)﴾ [الأحزاب: ٦١]، فعلموا أنهم إن أظهروه كما كانوا يظهرونه قتلوا. فكتموه.\nوالزنديق: هو المنافق، وإنما يقتله من يقتله إذا ظهر منه أنه يكتم النفاق، قالوا: ولا تعلم توبته؛ لأن غاية ما عنده أنه يظهر ما كان يظهر، وقد كان يظهر الإيمان وهو منافق؛ ولو قبلت توبة الزنادقه لم يكن سبيل إلى تقتيلهم. والقرآن قد توعدهم بالتقتيل. اهـ. \"مجموع الفتاوى\" ٧/ ٢١٥.\nوروى البيهقي بسنده عن علي قال: أما الزنادقة فيعرضون على الإسلام فإن أسلموا وإلا قتلوا. وروى عن ابن شهاب قال: الزنديق إن هو جحد وقامت عليه البينة فإنه يقتل، وإن جاء هو معترفًا تائبًا فإنه يترك من القتل.\nوروى عن ربيعة قال: الزنديق يقتل ولا يستتاب، وروى ذلك أيضًا عن مالك ثم قال البيهقي: قول من قال: يستتاب فإن تاب قبلت توبته. وحقق دمه، والله ولي ما غاب أولى، والله أعلم. \"سنن البيهقي\" ٨/ ٢٠١.\nوانظر هذِه المسألة في: \"التمهيد\" ١٠/ ١٥٥ - ١٥٧، \"صحيح مسلم بشرح النووي\" ١/ ٢٠٦ - ٢٠٧، \"المغني\" ٦/ ٢٩٨.","vol":"2","page":613},{"text":"السادسة: اشتراط النطق بكلمتي الشهادة في الحكم بإسلام الكافر، وأنه لا يكَفُّ عن قتالهم إلا بالنطق بهما، قَالَ القاضي حسين: وإنما يندفع السيف بهما مع الإقرار بأحكامهما لا بمجردهما. وفيما قاله نظر كما تقدم.\nالسابعة: هذا الحديث مبين ومقيد لما جاء (من) (^١) الأحاديث المطلقة، ومنها مناظرة عمر للصديق في شأن (قتال) (^٢) مانعي الزكاة، إذ فيه: فقال عمر لأبي بكر: كَيْفَ تُقَاتِلُ النَّاسَ، وَقَدْ قَالَ - ﷺ -: \"أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إله إِلَّا اللهُ. فَمَنْ قَالَ: لَا إله إِلَّا اللهُ فَقَدْ عَصَمَ مِنِّي دمه ومَالَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهمُ عَلَى اللهِ؟ \" فقال الصديق: والله لأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ (^٣). فانتقاله إلى القياس واعتراض الفاروق عليه أولًا دليل على أنه خفي عليهما وعلى من حضرهما حديث ابن عمر (^٤) وأبي هريرة (^٥)، كما خفي عليهم حديث جزية المجوس (^٦)، وشأن الطاعون (^٧)، وهذا وأمثاله مما يرجح به مأخذ\n_________\n(^١) في (ج): في.\n(^٢) من (ف).\n(^٣) سيأتي هذا الحديث برقمي (١٣٩٩ - ١٤٠٠) كتاب: الزكاة، باب: وجوب الزكاة، ووراه مسلم (٢٠) كتاب: الإيمان، باب: الأمر بقتال الناس حتى يقولوا … من حديث أبي هريرة.\n(^٤) هو حديث الباب (٢٥)، ورواه مسلم (٢٢).\n(^٥) سيأتي برقم (١٣٩٩ - ١٤٠٠)، ورواه مسلم (٢٠).\n(^٦) سيأتي برقم (٣١٥٦ - ٣١٥٧) كتاب: الجزية والموادعة، باب: الجزية والموادعة مع أهل الذمة والحرب.\n(^٧) سيأتي هذا الحديث برقم (٥٧٢٩) كتاب: الطب، باب: ما يذكر في الطب، ورواه مسلم (٢٢١٩) كتاب: السلام، باب: الطاعون والطيرة والكهانة ونحوها.\nقال النووي: اجتمع في هذِه القضية الاحتجاج من عمر بالعموم ومن أبي بكر =","vol":"2","page":614},{"text":"الشافعي في أنه إِذَا صح الحديث لا يعدل عنه؛ لجواز خفائه عَلَى البعض (^١).\nالثامنة: الحكم بالظاهر كما سلف.\nالتاسعة: أن الاعتقاد الجازم كافٍ في النجاة، وأبعد من أوجب تعلم الأدلة وجعله شرطًا للإسلام، والأحاديث الصحيحة متظاهرة عَلَى ذَلِكَ، ويحصل من عمومها العلم القطعي بأن التصديق الجازم كاف.\nالعاشرة: عدم تكفير أهل البدع.\n_________\n= بالقياس، ودل ذلك على أن العموم يُخص بالقياس … \"صحيح مسلم بشرح النووي\" ١/ ٢٠٣.\nوسيأتي مزيد تفصيل في هذِه المسألة -إن شاء الله تعالى- في الحديث الآتي برقم (١٣٩٩ - ١٤٠٠).\n(^١) دخول (ال) على (بعض) مما اعترض عليه كثير من النحاة واللُغويين.","vol":"2","page":615},{"text":"<span data-type='title' id=toc-221>١٨ - باب مَنْ قَالَ إِنَّ الإِيمَانَ هُوَ الْعَمَلُ</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ (٧٢)﴾ [الزخرف: ٧٢]. وَقَالَ عِدَّةٌ مِنْ أَهْلِ الْعِلْمِ فِي قَوْلِهِ تَعَالَى: ﴿فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ (٩٢) عَمَّا كَانُوا يَعْمَلُونَ (٩٣)﴾ [الحجر: ٩٢، ٩٣]: عَنْ قَوْلِ لَا إِلَهَ إِلاَّ اللهُ. وَقَالَ: ﴿لِمِثْلِ هَذَا فَلْيَعْمَلِ الْعَامِلُونَ (٦١)﴾.\n\n٢٦ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، وَمُوسَى بْنُ إِسْمَاعِيلَ قَالَا: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدِ قَالَ: حَدَّثَنَا ابن شِهَابِ، عَنْ سَعِيدِ بْنِ الُمسَيَّبِ، عَن أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - سُئِلَ أَيُّ العَمَلِ أَفْضَلُ؟ فَقَالَ: \"إِيمَانٌ باللهِ وَرَسُولِهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"الْجِهَادُ فِي سَبِيلِ اللهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"حَجٌ مَبْرُورٌ\". [١٥١٩ - مسلم: ٨٣ - فتح: ١/ ٧٧]\nنا أَحْمَدُ بْنُ يُونُسَ، وَمُوسَى بْنُ إِسْمَاعِيلَ نا إِبْرَاهِيمُ بْنُ سَعْدٍ نا ابن شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - سُئِلَ أَيُّ العَمَلِ أَفْضَلُ؟ فَقَالَ: \"إِيمَانٌ باللهِ وَرَسُولِهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"الْجِهَادُ فِي سَبِيلِ اللهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"حَجٌّ مَبْرُورٌ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا هنا (^١). ويأتي في الحج إن شاء الله (^٢).\nثانيها: (في) (^٣) التعريف برواته:\nوقد سلف التعريف بهم خلا ابن المسيب، وأحمد بن يونس.\n_________\n(^١) مسلم (٨٣) كتاب: الإيمان، باب: بيان كون الإيمان بالله تعالى أفضل الأعمال.\n(^٢) سيأتي برقم (١٥١٩) باب: فضل الحج المبرور.\n(^٣) من (ج).","vol":"2","page":616},{"text":"أما الأول: فهو أبو محمد سعيد (ع) بن المسيب بن حزن بن (أبي وهب) (^١) بن (عمرو بن) (^٢) عايذ -بالذال المعجمة- بن عمران بن مخزوم بن يقظة -بفتح الياء المثناة تحت، وبالقاف والظاء المعجمة- ابن مرة القرشي المخزومي المدني. إمام التابعين، وفقيه الفقهاء، ووالده وجده صحابيان أسلما يوم الفتح (^٣).\n_________\n(^١) في (ف): وهب، والمثبت من مصادر الترجمة.\n(^٢) من (ف).\n(^٣) أما والده المسيب بن حزن، فهاجر مع أبيه حزن، وكان المسيب ممن بايع تحت الشجرة. رواه سفيان عن طارق بن عبد الرحمن، عن سعيد بن المسيب، عن أبيه، قال: شهدت بيعة الرضوان تحت الشجرة معهم، ثم أنسوها من العام المقبل.\nانظر: \"الاستيعاب\" ٣/ ٤٥٧ (٢٤٣٦). وانظر تمام ترجمته في: \"معجم الصحابة\" ٣/ ١٢٦ (١٠٩٩)، \"معرفة الصحابة\" ٥/ ٢٥٩٨ (٢٧٧٦)، \"أسد الغابة\" ٥/ ١٧٧ (١٤٩٢١)، \"الإصابة\" ٣/ ٤٢٠ (٧٩٩٦). وترجمنا للمسيب هنا؛ لأن المصنف ﵀ لم يترجم له في أول حديث ذكر في سنده المسيب، وهو الحديث الآتي برقم (١٣٦٠) كتاب: الجنائز، باب: إذا قال المشرك عند الموت: لا إله إلا الله.\nوأما جده حزن بن أبي وهب، فكان من المهاجرين، ومن أشراف قريش في الجاهلية، وهو الذي أخذ الحجر الأسود من الكعبة حين أرادت قريش أن تبني الكعبة، وقيل: الذي رفع الحجر، أبو وهب والد حزن. \"أسد الغابة\" ٢/ ٤ (١١٥٢)، وانظر تمام ترجمته في \"معجم الصحابة\" للبغوي (١١٥٢)، \"معجم الصحابة\" لابن قانع ١/ ١٩٦ (٢٢٤)، \"معرفة الصحابة\" ٢/ ٨٦٩ (٧٣٦)، \"الإصابة\" ١/ ٣٢٥ (١٧٠١).\nأما قول المصنف: أسلما يوم الفتح. قاله مصعب الزبيري، وقد رده غير واحد ممن ترجم لهما، منهم الحافظ في \"الإصابة\".\nوقال النووي: المسيب وأبوه صحابيان هاجرا إلى المدينة، وكان المسيب ممن بايع تحت الشجرة في قول، وقال مصعب: لا يختلف أصحابنا أن المسيب وأباه من مسلمة الفتح، قال أبو أحمد العسكري: أحسب مصعبًا وهم؛ لأن المسيب حضر في بيعة الرضوان، وشهد اليرموك. اهـ. \"تهذيب الأسماء واللغات\" ٢/ ٩٥.","vol":"2","page":617},{"text":"والمسيِّب: بفتح الياء عَلَى (الصحيح) (^١) المشهور، وقاله أهل المدينة بكسرها، وحُكي عنه كراهة الفتح (^٢)، ولا خلاف في فتح الياء من المسيب بن رافع (^٣). وولده العلاء بن المسيب (^٤).\n_________\n(^١) من (ج).\n(^٢) قال القاضي عياض في \"مشارق الأنوار\" ١/ ٣٩٩: سعيد بن المسيَّب كذا اشتهر اسمه بفتح الياء وذكر لنا شيخنا القاضي أبو علي، عن ابن المديني، ووجدته بخط مكي بن عبد الرحمن القرشي كاتب أبي الحسن القابسي، وهو لنا عنه رواية بسنده عن ابن المديني أن هذا قول أهل العراق وأما أهل المدينة فيقولون: المسيِّب بكسر الياء، قال القاضي أبو علي: وذكر لنا أنه يكره من يفتح اسم أبيه، وغيره بفتح الياء بغير خلاف. اهـ.\nوانظر: \"تهذيب الأسماء واللغات\" ٢/ ٩٥.\n(^٣) قاله القاضي في \"المشارق\" ١/ ٣٩٩، وانظر: \"مسلم بشرح النووي\" ١/ ٧٧.\nوالمسيب بن رافع هو الأسدي الكاهلي، أبو العلاء الكوفي الأعمى، روى عن البراء بن عازب، وجابر بن سمرة، وسعد بن أبي وقاص.\nروى عنه الأعمش، وابنه العلاء، وأبو إسحاق السبيعي.\nقال يحيى بن معين: لم يسمع المسيب من أحد من أصحاب النبي - ﷺ - إلا من البراء ابن عازب، وأبي إياس عامر بن عبدة.\nقال الحافظ في \"التقريب\" (٦٦٧٥): ثقة.\nانظر تمام ترجمته في: \"طبقات ابن سعد\" ٦/ ٢٩٣، \"ثقات ابن حبان\" ٥/ ٤٣٧، \"تهذيب الكمال\" ٢٧/ ٥٨٦ (٥٩٧٠)، \"سير أعلام النبلاء\" ٢/ ١٠٢.\n(^٤) روى العلاء، عن إبراهيم النخعي، وعكرمة مولى ابن عباس.\nوروى عنه: جرير بن عبد الحميد وحفص بن غياث وحمزة الزيات.\nقال ابن معين: ثقة مأمون.\nوقال محمد بن عبد الله بن عمار الموصلي: ثقة يحتج بحديثه. وقال أبو حاتم: صالح الحديث.\nانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٤٨، \"ثقات ابن حبان\" ٧/ ٢٦٣، \"تهذيب الكمال\" ٢٢/ ٥٤١ (٤٥٨٨)، \"سير أعلام النبلاء\" ٦/ ٣٣٩.","vol":"2","page":618},{"text":"ولد لسنتين (مضتا) (^١) من خلافة عمر، وقيل: لأربع.\nسمع عمر وعثمان وعليًّا وسعد بن أبي وقاص وأبا هريرة، وهو زوج ابنته، وأعلم الناس بحديثه، وخلقًا من الصحابة. وعنه خلائق من التابعين وغيرهم، واتفقوا عَلَى جلالته وإمامته وتقدمه على أهل عصره في العلم والفتوى.\nقَالَ ابن المديني: لا أعلم في التابعين أوسع علمًا منه، وإذا قَالَ:\n(مضت السنة) فحسبك به، وهو عندي أجل التابعين، قَالَ أبو عبد الله بن خفيف (^٢): أهل البصرة يقولون: أفضل التابعين أويس القرني (^٣)، قُلْتُ: أي: في الزهد. ففي مسلم من حديث عمر مرفوعًا: \"إن خير التابعين رجل يقال لَهُ: أويس، وكان به بياض فمروه فليستغفر لكم\" (^٤).\n_________\n(^١) في (ج): بقيتا.\n(^٢) أبو عبد الله هذا هو: الشيخ الإمام العارف الفقيه القدوة، ذو الفنون، أبو عبد الله محمد بن خفيف بن إسكفشار الضبي الفارسي الشيرازي، شيخ الصوفية، قال أبو العباس الفسوي: صنف شيخنا ابن خفيف من الكتب ما لم يصنفه أحد، وانتفع به جماعة صاروا أئمة يقتدى بهم، وعمَّر حتى عم نفعه البلدان.\nانظر: تمام ترجمته في: \"حلية الأولياء\" ١٠/ ٣٨٥، \"الأنساب\" ٧/ ٤٥١، \"المنتظم\" ٧/ ١١٢، \"سير أعلام النبلاء\" ١٦/ ٣٤٢ (٢٤٩)، \"الوافي بالوفيات\" ٣/ ٤٢، \"شذرات الذهب\" ٣/ ٧٦.\n(^٣) خلاصة الأمر أن أفضل التابعين ثلاثة، أهل المدينة يقولون: سعيد بن المسيب، وأهل الكوفة يقولون: أويس القرني، وأهل البصرة يقولون: الحسن البصري، وقيل: إن أفضل التابعين على الإطلاق هو سعيد.\nوقال أبو بكر بن أبي داود: سيدتا التابعين من النساء: حفصة بنت سيرين، وعمرة بنت عبد الرحمن، وثالثتهما وليست مثلهما -أم الدرداء.\nانظر: \"علوم الحديث\" ص ٣٠٢ - ٣٠٧، \"المقنع\" ٢/ ٥٠٦ - ٥١٧، \"تدريب الراوي\" ٢/ ٣٣٥ - ٣٥٢.\n(^٤) مسلم (٢٥٤٢) في فضائل الصحابة، باب: من فضائل أويس القرني. =","vol":"2","page":619},{"text":"أما سعيد فأفضل في العلم، وكان لا يأخذ العطاء، كانت لَهُ أربعمائة دينار يتجر فيها في الزيت، وقد سلف الكلام في الفصول أول الكتاب في مرسله، وأن بعضهم قَالَ: إن مرسله حجة مطلقًا؛ لأنها فتشت فوجدت مسندة، وليس كما قَالَ؛ فإنه وجد فيها ما ليس بمسند بحال، كما ذكره البيهقي والخطيب وغيرهما (^١).\nمات سنة أربع، وقيل: ثلاث وتسعين، سنة الفقهاء؛ لكثرة من مات فيها منهم. وأراد - ﷺ - تغيير اسم جده فقال: \"أنت سهل\" فقال: لا أغير اسمي فما زالت الحزونة في ولده (^٢)، ففيهم سوء خلق (^٣).\n_________\n= وأويس هو: ابن عامر بن جزء بن مالك القرني المرادي اليماني، أبو عمرو، الإمام القدوة الزاهد، سيد التابعين في زمانه، وأويس أدرك النبي - ﷺ - لكنه لم يره، قال أصبغ بن زيد: إنما منع أويسًا أن يقدم على النبي - ﷺ - بره بأمه، وحكي عنه أنه كان يتصدق بثيابه حتى يجلس عريانًا لا يجد ما يروح فيه إلى الجمعة.\nوروى هشام بن حسان، عن الحسن قال: يخرج من النار بشفاعة أويس أكثر من ربيعة ومضر.\nوانظر: \"طبقات ابن سعد\" ٦/ ١٦١، \"حلية الأولياء\" ٢/ ٧٩، \"أسد الغابة\" ١/ ١٧٩ (٣٣١)، \"سير أعلام النبلاء\" ٤/ ١٩ (٥)، \"الإصابة\" ١/ ١١٥ (٥٠٠).\n(^١) قاله الخطيب في \"الكفاية\" ص ٥٧١ - ٥٧٢، وانظر: \"معرفة السنن والآثار\" للبيهقي ١/ ١٦٤، ١٦٧، \"علوم الحديث\" ص ٥١ - ٥٦، \"المقنع\" ١/ ١٢٩ - ١٤٠، \"تدريب الراوي\" ١/ ٢٤١ - ٢٥٩.\n(^٢) سيأتي برقم (٦١٩٠) كتاب: الأدب، باب: أسم الحزن.\n(^٣) انظر تمام ترجمة سعيد في: \"طبقات ابن سعد\" ٢/ ٣٧٩، ٥/ ١١٩، \"حلية الأولياء\" ٢/ ١٦١، \"وفيات الأعيان\" ٢/ ٣٧٥، \"تهذيب الكمال\" ١١/ ٦٦ (٢٣٥٨)، \"سير أعلام النبلاء\" ٤/ ٢١٧ (٨٨)، \"تاريخ الإسلام\" ٦/ ٣٧١ (٢٧٩)، \"شذرات الذهب\" ١/ ١٠٢.","vol":"2","page":620},{"text":"فائدة:\nعايذ جده -قَدْ سلف أنه بالمثناة تحت وبالذال المعجمة- بن عمران بن مخزوم، وفي بني مخزوم أيضًا عابد -بالموحدة وبالدال المهملة- بن عبد الله بن (عمر) (^١) بن مخزوم (^٢)، ومن ولد هذا السائب والمسيب ابنا أبي السائب صيفي بن (عابد) (^٣) بن عبد الله، (وولده) (^٤) عبد الله بن السائب (^٥) شريك النبي - ﷺ - قَالَ - ﷺ - في حقه: \"نعم الشريك\" (^٦). وقيل: الشريك والده (^٧).\n_________\n(^١) في (ف)، (ج): عمرو، والصواب ما أثبتناه، كما سيأتي.\n(^٢) روى الدراقطني في \"المؤتلف والمختلف\" ٣/ ١٥٤٠ عن الزبير بن بكار قال: كل من كان من ولد عمر بن مخزوم فهو عابد، ومن كان من ولد عمران بن مخزوم فهو عائذ.\n(^٣) في (ج): عايذ.\n(^٤) في (ف)، (ج): وولد، والصواب ما أثبتناه، كما في مصادر الترجمة، ونقله على الصواب العيني في \"عمدة القاري\" ١/ ٢١٣، وهو المناسب للسياق.\n(^٥) انظر ترجمته في: \"معجم الصحابة\" ٢/ ١٣٠ (٥٩٥)، \"معرفة الصحابة\" ٣/ ١٦٧٤ (١٦٦٠)، \"الاستيعاب\" ٣/ ٤٧ (١٥٦١)، \"أسد الغابة\" ٣/ ٢٥٤ (٢٩٦٤)، \"تهذيب الكمال\" ١٤/ ٥٥٣ (٣٢٨٧)، \"الإصابة\" ٢/ ٣١٤ (٤٦٩٨).\n(^٦) رواه ابن أبي خيثمة في \"تاريخه\" ١/ ٩٤، والطبراني في \"الأوسط\" ١/ ٢٦٨ (٨٧١)، وأبو نعيم في \"معرفة الصحابة\" ٣/ ١٦٧٥، والضياء في \"المختارة\" ٩/ ٣٩٥ - ٣٩٧ (٣٦٨ - ٣٧١) من طريق الأعمش عن مجاهد، عن عبد الله بن السائب قال: كنت شريكًا للنبي - ﷺ - فلما قدمت المدينة، قال: أتعرفني، قلت: كنت شريكًا لي فنعم الثريك كنت لا تماري ولا تداري. الحديث، وفيه: أن القائل هو عبد الله بن السائب.\nقال الهيثمي في \"المجمع\" ٩/ ٤٠٩: رواه الطبراني ورجاله رجال الصحيح، غير منصور بن أبي الأسود وهو ثقة. اهـ. وقال الحافظ في \"الإصابة\" ٢/ ٣١٤: والمحفوظ أن هذا لأبيه السائب. اهـ. وسيأتي مزيد كلام على هذا الحديث في التخريج الآتي.\n(^٧) رواه أبو داود (٤٨٣٦)، وابن ماجه (٢٢٨٧)، وأحمد ٣/ ٤٢٥، والطبراني ٧/ ١٤٠ (٦٦١٩ - ٦٦٢٠)، والبيهقي ٦/ ٧٨، والضياء في \"المختارة\" ٣/ ٣٢٨ =","vol":"2","page":621},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= (٢١٥٥)، من طريق سفيان عن إبراهيم بن المهاجر، عن مجاهد، عن قائد السائب، عن السائب بن أبي السائب قال: أتيت النبي - ﷺ - فجعلوا يثنون علي ويذكروني، فقال رسول الله - ﷺ -: \"أنا أعلمكم\" يعني به. قلت: صدقت بأبي أنت وأمي كنت شريكي فنعم الشريك، كنت لا تداري ولا تماري.\nوالحديث صححه الألباني في \"صحيح ابن ماجه\" (١٨٥٣).\nورواه كذلك أحمد ٣/ ٤٢٥، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٢٢ - ٢٣ (٦٩٢)، والطبري في \"تفسيره\" ١/ ٣٥٦ من طريق إسرائيل، عن إبراهيم بن مهاجر، عن مجاهد، عن السائب قال: جاء عثمان بن عفان وزهير بن أمية ﵄ فاستأذنا على رسول الله - ﷺ - فأثنيا عليّ عنده، فقال رسول الله - ﷺ - … الحديث. وفيه: أن القائل السائب.\nورواه كذلك أحمد ٣/ ٤٢٥، والنسائي في \"الكبرى\" ٦/ ٨٦ (١٠١٤٤)، وابن قانع في \"معجم الصحابة\" ١/ ٣٠١، والطبراني ٧/ ١٣٩ (٦٦١٨)، والحاكم ٢/ ٦١، والبيهقي ٦/ ٧٨ من طريق وهيب، عن عبد الله بن عثمان بن خثيم، عن مجاهد، عن السائب بن أبي السائب أنه كان شريك النبي - ﷺ - في أول الإسلام .. الحديث. وفيه: أن القائل النبي - ﷺ -.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي.\nورواه ابن أبي خيثمة في \"تاريخه\" ١/ ١٩٦، والبغوي في \"معجم الصحابة\" ٥/ ٩، والطبراني في \"الأوسط\" ٢/ ١٤٤ - ١٤٥ (١٥٢٢)، وأبو نعيم في \"الحلية\" ٩/ ٤٨ من طريق إبراهيم بن ميسرة، عن مجاهد، عن قيس بن السائب قال: إن رسول الله - ﷺ - كان شريكي في الجاهلية … الحديث.\nقال الهيثمي في \"المجمع\" ٣/ ١٦٤: رواه الطبراني ورجاله ثقات.\nورواه ابن أبي خيثمة في \"تاريخه\" ١/ ١٩٧ من طريق الزبير بن بكار، حدثني أبو جمرة، عن أبي السائب عبد الله بن السائب قال: كان جدي يكنى أبا السائب، وبه اكتنيت، وكان خليطًا للنبي - ﷺ - في الجاهلية. فكان إذا ذكره قال: نعم الخليط، ومن قال: السائب بن أبي السائب فكأنه أراد والد عبد الله بن السائب.\nقلت: اختلف -كما ترى- فيمن كان شريكًا للنبي - ﷺ -، هل هو عبد الله بن السائب، أو أبوه السائب، أو قيس بن السائب؟ =","vol":"2","page":622},{"text":"(و) (^١) عتيق بن (عابد) (^٢) بن عبد الله كان عَلَى خديجة أم المؤمنين قبل رسول الله - ﷺ - (^٣)، ومن الأول -وهو عائذ- غير سعيد بن المسيب فاطمة أم عبد الله والد رسول الله - ﷺ - بنت عمرو بن عائذ بن عمران (^٤)، وهبيرة بن أبي وهيب بن عمرو بن عائذ بن عمران، وهبيرة\n_________\n= قال ابن أبي حاتم: سألت أبي عن حديث رواه أصحاب مجاهد عنه، قال: كان\nشريك للنبي - ﷺ - في الجاهلية، فحكى أن النبي - ﷺ - كان لا يماري، ولا يداري،\nفمن هذا الشريك؟ قال أبي: من قال: عن عبد الله بن السائب، فهو ابن السائب بن\nأبي السائب، ومن قال: عن قيس بن السائب، فكأنه يعني أخا عبد الله بن السائب\nومن قال: السائب بن أبي السائب فكأنه أراد والد عبد الله بن السائب. وهؤلاء\nالثلاثة موالي مجاهد من فوق. قلت لأبي: فحديث الشركة ما الصحيح منها؟ قال\nأبي: عبد الله بن السائب ليس بالقديم وكان على عهد النبي - ﷺ - حدثا، والشركة\nبأبيه أشبه. والله أعلم. اهـ. \"علل ابن أبي حاتم\" ١/ ١٢٦ - ١٢٧ بتصرف.\nقال ابن عبد البر في \"الاستيعاب\" ٢/ ١٤١: الحديث فيمن كان شريك رسول الله - ﷺ - مضطرب جدًّا، منهم من يجعل الشركة مع رسول الله - ﷺ - للسائب بن أبي السائب، ومنهم من يجعلها لأبي السائب ومنهم من يجعلها لقيس، وهذا اضطراب لا يثبت به شيء ولا تقوم به حجة.\nوانظر: \"البدر المنير\" ٦/ ٧٢٣ - ٧٢٥. وانظر ترجمة السائب في: \"معجم الصحابة\" ١/ ٣٠٠ (٣٦٦)، \"معرفة الصحابة\" ٣/ ١٣٦٩ (١٢٦٠)، \"الاستيعاب\" ٢/ ١٤٠ (٨٩٧)، \"أسد الغابة\" ٢/ ٣١٥ (١٩١١)، \"الإصابة\" ٢/ ١٠ (٣٠٦٥).\n(^١) من (ف).\n(^٢) من (ف).\n(^٣) انظر: \"طبقات ابن سعد\" ٨/ ١٥، ٢١٦، \"أنساب الأشراف\" للبلاذري ص ٤٠٦ - ٤٠٧، \"الإكمال\" ٦/ ١، ١٠٩، \"سير أعلام النبلاء\" ٢/ ١١١، ووقع في جميعها: عتيق بن عابد -كما ذكرنا- وكذا وقع في \"عمدة القاري\" ١/ ٢١٣.\n(^٤) انظر: \"حذف من نسب قريش\" ص ٥، ٤٠ - ٤١، قال مؤلفه: هذا كتاب حذف من النسب: والحذف القطع من الطرف، أراد أنه تكلم على نسب قريش من أطرافه ولم يستوعبه كله مفصلًا. \"أنساب الأشراف\" ص ٥٣٣، \"جمهرة أنساب العرب\" ص ١٤١، \"التبيين في أنساب القرشيين\" ص ٧٦.","vol":"2","page":623},{"text":"هذا هو زوج أم هانئ بنت أبي طالب (^١) (فزَ عن) (^٢) الإسلام (^٣)، يوم فتح مكة، مات كافرًا بنجران (^٤).\nوأما أحمد (ع) بن عبد الله بن يونس بن عبد الله بن قيس اليربوعي التميمي أبو عبد الله الكوفي، يقال: إنه مولى الفضيل بن عياض، سمع مالكًا وخلقًا، وعنه أبو زرعة وأبو حاتم، والبخاري، ومسلم، وأبو داود، وروى البخاري عن يوسف بن موسى عنه، والترمذي (والنسائي) (^٥) وابن ماجه عن رجل عنه، قال أحمد: هو شيخ الإسلام، قَالَ أبو حاتم: كان ثقة متقنًا، مات في ربيع الآخر سنة سبع وعشرين (ومائتين) (^٦) عن أربع وتسعين سنة (^٧).\nالوجه الثالث: في ألفاظه ومعانيه:\nمعنى الإرث في الآية: صيرورتها لهم، وفيها وفي نظائرها وجهان: أحدهما: أنها مصدرية أي: بعملكم، وثانيهما: موصولة أي:\n_________\n(^١) ستأتي ترجمة أم هانئ في أول حديث لها في الكتاب (٢٨٠).\n(^٢) في (ج): من غير.\n(^٣) في (ج) زيادة: مات. وهو خطأ.\n(^٤) انظر: \"حذف من نسب قريش\" ص ٧٤ - ٧٥، \"نسب قريش\" ص ٣٤٤، \"أنساب الأشراف\" ص ١٥٦، \"جمهرة أنساب العرب\" ص ١٤١، \"التبيين في أنساب القريشيين\" ص ١١٤ - ١١٥.\nوانظر في باب: عابد وعائذ: \"المؤتلف والمختلف\" ٣/ ١٥٤٠ - ١٥٤١، \"الإكمال\" ٦/ ١ - ١٣، \"توضيح المشتبه\" ٦/ ٥٥ - ٦٤، \"تبصير المنتبه\" ٣/ ٨٨٦ - ٨٨٨.\n(^٥) من (ف).\n(^٦) من (ف).\n(^٧) \"الجرح والتعديل\" ٢/ ٥٧ (٧٩)، وانظر ترجمته في: \"معرفة الثقات\" ١/ ١٩٣ (٧)، \"الثقات\" ٨/ ٩، \"تهذيب الكمال\" ١/ ٣٧٥ (٦٤).","vol":"2","page":624},{"text":"بالذي كنتم تعملون، والوجهان أيضًا في قوله تعالى: ﴿عَمَّا كَانُوا يَعْمَلُونَ﴾ [الحجر: ٩٣]، قَالَ النووي: والظاهر المختار أن معناه: لنسألنهم عن\nأعمالهم كلها. أي: الأعمال التي يتعلق بها التكليف، وقول هؤلاء الذين نقل عنهم البخاري (أن المراد) (^١) عن قول: لا إله إلا الله، مجرد دعوى للتخصيص بذلك، فلا تقبل. نعم، هو داخل في عموم الأعمال، وقد روينا في \"مسند أبي يعلى\" من حديث أنس مرفوعًا ما يوافق ما نقله عنهم (^٢) لكن في إسناده ليث بن أبي سليم وهو ضعيف (^٣).\n_________\n(^١) في (ج): إن أراد.\n(^٢) \"مسند أبي يعلى\"، ٧/ ١١١ - ١١٢ (٤٠٥٨) من طريق ليث بن أبي سليم، عن بشر، عن أنس بن مالك يرفعه إلى النبي - ﷺ - في قوله: ﴿فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ (٩٢) عَمَّا كَانُوا يَعْمَلُونَ﴾ [الحجر: ٩٣،٩٢] قال عن: لا إله الا الله.\nومن هذا الطريق رواه أيضًا الترمذي (٣١٢٦)، والطبري ١٤/ ٦٧، والطبراني في \"الدعاء\" ٣/ ١٤٩٣ - ١٤٩٤ (١٤٩١ - ١٤٩٢) ووقع في سند الطبري: (بشير) بدل (بشر)، وفي سند الطبراني الثاني قال: عن بشر أو بشير، هكذا على الشك، فهذا يوضح أن بشير في سند الطبري ليست تصحيفًا، إنما هو شك من الراوي وأن بشرًا وبشيرًا اثنان، ويدل لذلك مارواه الطبري أيضًا ١٤/ ٦٧ عن ليث، عن بشير بن نهيك، عن أنس مرفوعًا.\nورواه الطبراني في \"الدعاء\" (١٤٩٣) من طريق ليث، عن أبوداود، عن أنس مرفوعًا.\nقال الترمذي: حديث غريب إنما نعرفه من حديث ليث بن أبي سليم، وقد روى عبد الله بن إدريس، عن ليث بن أبي سليم، عن بشر، عن أنس نحوه ولم يرفعه. اهـ.\nوقال الألباني في \"ضعيف الترمذي\" (٣١٢٦): ضعيف الإسناد.\nوالحديث رواه الطبراني (١٤٩٤) من طريق حفص بن غياث، عن ليث، عن بشر، عن أنس موقوفًا.\n(^٣) ليث بن أبي سليم، هو ابن زنيم القرشي، أبو بكر، ويقال: أبو بكر الكوفي، مولى عتبة بن أبي سفيان، ويقال: مولى معاوية بن أبي سفيان. قال أحمد: مضطرب =","vol":"2","page":625},{"text":"وقوله: (وقال: عدة) أي: كما عة، قَالَ أهل اللغة: العدة: الجماعة قلَّت أم كثرت (^١)، والمبرور: هو الذي لا يخالطه إثم، وقيل: المقبول، وقيل: فعل الجميل، وقيل: الخالص، والبر: الطاعة، يقال: بَرَّ حجُّك بفتح الباء وضمها لغتان حكاهما ابن سيده (^٢)، واقتصر الحربي وثعلب (^٣) على الضم وأقره القاضي (^٤) ونسب ابن درستويه (^٥) الفتح إلى العامة.\n_________\n= الحديث، ولكن حدث الناس عنه، وقال ابن معين: ضعيف إلا أنه يكتب حديثه، وكان يحيى بن سعيد القطان لا يحدث عنه. وقال أبو حاتم وأبو زرعة الرازيان: ليث لا يشتغل به، هو مضطرب الحديث.\nاستشهد به البخاري في \"الصحيح\"، فذكر له متابعة تأتي بعد حديث (١٨٣٨) لكن لم يتعرض المصنف لترجمته، وروى له في كتاب: \"رفع اليدين في الصلاة\"، وروى له مسلم مقرونًا بأبي إسحاق الشيباني، وروى له الباقون.\nقال الحافظ في \"التقريب\" (٥٦٨٥): صدوق اختلط جدًّا ولم يتميز حديثه فترك.\nانظر تمام ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٤٩، \"التاريخ الكبير\" ٧/ ٢٤٦ (١٠٥١)، \"الجرح والتعديل\" ٧/ ١٧٧ (١٠١٤)، \"الكامل في الضعفاء\" ٧/ ٢٣٣ (١٦١٧)، \"تهذيب الكمال\" ٢٤/ ٢٧٩ (٥٠١٧).\n(^١) تقول: رأيت عِدَّة رجالٍ، وعِدَّة نساءٍ، وأَنْفَذتُ عِدَّةَ كُتب، أي: جماعة كتب.\n(^٢) \"المحكم\" ١١/ ٢١٤.\n(^٣) هو العلامة المحدث، إمام النحو، أبو العباس، أحمد بن يحيى بن يزيد الشيباني، مولاهم البغدادي، صاحب \"الفصيح\" والتصانيف، وكان يقول: ابتدأت بالنظر وأنا ابن ثماني عشرة سنة، ولما بلغت خمسًا وعشرين سنة، ما بقي علي مسألة للفراء، وسمعت من القواريري مائة ألف حديث، وقال الخطيب: ثقة حجة، دين صالح، مشهور بالحفظ، مات في جمادي الأولى، سنة إحدى وتسعين ومائتين.\nانظر: \"تاريخ بغداد\" ٥/ ٢٠٤، \"المنتظم\" ٦/ ٤٤، \"وفيات الأعيان\" ١/ ١٠٢، \"سير أعلام النبلاء\" ١٤/ ٥ (١)، \"تذكرة الحفاظ\" ٢/ ٦٦٦، \"شذرات الذهب\" ٢/ ٢٠٧.\n(^٤) \"إكمال المعلم\" ١/ ٣٤٧.\n(^٥) هو الامام العلامة، شيخ النحو، أبو محمد، عبد الله بن جعفر بن درستويه بن المرزبان، الفارسي النحوي. قدم من مدينة فسا في صباه إلى بغداد، واستوطنها، =","vol":"2","page":626},{"text":"الوجه الرابع: في فوائده:\nالأولى: إن قُلْت: كيف يجمع بين الآية السالفة في السؤال. وقوله - ﷺ -: \"لن يدخل أحد الجنة بعمله\" (^١)؟ فالجواب: أن دخول الجنة بسبب العمل، والعمل برحمة الله.\nالثانية: كيف نجمع بين الآية السالفة في السؤال والآية الأخرى وهي: ﴿فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (٣٩)﴾ [الرحمن: ٣٩].\nفالجواب: أن في القيامة مواطن -أعاننا الله الكريم عَلَى أهوالها- ففي موطن يسألون، وفي الآخر لا يسألون، كما سيأتي في تفسير حم السجدة عن ابن عباس (^٢)، وجواب آخر أنهم لا يسألون سؤال الاستخبار.\nالثالثة: بدأ في هذا الحديث بالإيمان ثمَّ الجهاد ثمَّ الحج. وفي حديث ابن مسعود بدأ بالصلاة لميقاتها ثمَّ بر الوالدين ثمَّ الحج (^٣)،\n_________\n= وبرع في العربية، وصنف التصانيف ورزق الإسناد العالي، وكان ثقة، وله كتاب \"الإرشاد\" في النحو، و\"شرح الفصيح\"، و\"غريب الحديث\"، وثقه ابن منده وغيره.\nتوفي في صفر سنة سبع وأربعين وثلاثمائة.\nانظر ترجمته في: \"تاريخ بغداد\" ٩/ ٤٢٨، \"المنتظم\" ٧/ ٣٨٨، \"وفيات الأعيان\" ٣/ ٤٤، \"سير أعلام النبلاء\" ١٥/ ٥٣١ (٣٠٩)، \"شذرات الذهب\" ٢/ ٣٧٥.\n(^١) سيأتي برقم (٥٦٧٣) كتاب: المرضى، باب: نهي تمني المريض الموت، ورواه مسلم (٢٨١٦/ ٧٥) كتاب: صفة الجنة والنار، باب: لن يدخل أحد الجنة بعمله بل برحمة الله تعالى، من حديث أبي هريرة.\n(^٢) يأتي قبل حديث (٤٨١٦) كتاب: التفسير.\n(^٣) حديث ابن مسعود سيأتي برقم (٥٢٧) كتاب: مواقيت الصلاة، باب: بيان كون الإيمان بالله تعالى أفضل الأعمال. وفيه بدأ بالصلاة لميقاتها، ثم بر الوالدين، ثم الجهاد، لا الحج كما ذكر المصنف.","vol":"2","page":627},{"text":"وفي حديث أبي ذر لم يذكر الحج (^١)، وفي حديث أبي موسى (السالف: أي الإسلام أفضل؟ قَالَ: \"من سلم المسلمون من لسانه ويده\" (^٢) وفي حديث ابن عمرو) (^٣) السالف: أي الإسلام خير؟ قَالَ: \" (تطعم) (^٤) الطعام\" إلى آخره (^٥). وقد جمع العلماء بينها وبين ما أشبهها بوجوه، ذكر الحليمي (^٦) منها وجهين: أحدهما: أنه جرى عَلَى اختلاف الأحوال والأشخاص، كما روي أنه - ﷺ - قَالَ: \"حجة لمن لم يحج أفضل من (أربعين) (^٧) غزوة، وغزوة لمن حج أفضل من أربعين حجة\" (^٨). فاعلم أن كل قوم بما تدعو الحاجة إليه دون ما لم تدع\n_________\n(^١) سيأتي برقم (٢٥١٨) كتاب: العتق، باب: أي الرقاب أفضل، ورواه مسلم (٨٤).\n(^٢) سلف برقم (١١) باب: أي السلام أفضل؟ ورواه مسلم (٤٢).\n(^٣) ساقط من (ج).\n(^٤) في (ج): إطعام.\n(^٥) سلف برقم (١٢)، ورواه مسلم (٣٩).\n(^٦) هو القاضي العلامة، رئيس المحدثين والمتكلمين بما رواء النهر، أبو عبد الله، الحسين بن الحسن بن محمد بن حليم البخاري الشافعى، أحد الأذكياء الموصوفين، ومن أصحاب الوجوه في المذهب، وكان متفننًا، سيال الذهن مناظرًا، طويل الباع في الأدب والبيان، وله مصنفات نفيسة، توفي سنة ثلاث وأربعمائة.\nانظر ترجمته في: \"الأنساب\" ٤/ ١٩٨، \"المنتظم\" ٧/ ٢٦٤، \"وفيات الأعيان\" ٢/ ١٣٧، \"سير أعلام النبلاء\" ١٧/ ٢٣١ (١٣٨)، \"الوافي بالوفيات\" ١٢/ ٣٥١.\n(^٧) في (ج): (سبعين).\n(^٨) رواه البزار كما في \"كشف الأستار\" (١٦٥١) عن ابن عباس مرفوعًا: \"حجة خير من أربعين غزوة، وغزوة خير من أربعين حجة\". يقول: إذا حج الرجل حجة الإسلام، فغزوة خير له من أربعين حجة، وحجة الإسلام خير من أربعين غزوة.\nقال الهيثمي في \"المجمع\" ٥/ ٢٧٩: رواه البزار ورجاله ثقات، وعنبسة بن هبيرة، وثقة ابن حبان، وجهله الذهبي. اهـ.\nوقال المنذري كما في \"ضعيف الترغيب\" ١/ ٤١٢: رواه البزار، ورواته ثقات معروفون، وعنبسة بن هبيرة وثقه ابن حبان، ولم أقف فيه على جرح، وضعفه =","vol":"2","page":628},{"text":"حاجتهم إليه، وذكر ما لم يعلمه السائل وأهل المجلس من دعائم الإسلام (ولم يبلغه) (^١) علمه، وترك ما علموه. ولهذا أسقط ذكر الصلاة والزكاة والصيام في حديث الباب، وأثبت فيه الجهاد والحج.\nولا شك أن الصلاة والزكاة والصوم مقدمات عَلَى الحج والجهاد، فقد يكون الجهاد في حق شخص أولى من غيره، وهو من تأهل لَهُ أو عند التعين، والعياذ بالله (^٢). وكذا نقول في بر الوالدين، وقد قَالَ\n_________\n= الألباني كما في \"ضعيف الترغيب\" (٨٣٢)، وكذا في \"ضعيف الجامع\" (٢٦٩٠).\nوروى الطبراني في \"مسند الشاميين\" ٤/ ٣٢٧ - ٣٢٨ (٣٤٥٧)، وعنه أبو نعيم في \"الحلية\" ٥/ ١٨٨ عن مكحول عن ابن عمر مرفوعًا: \"حجة قبل غزوة أفضل من خمسين غزوة، وحجة بعد غزوة أفضل من خمسين حجة، ولموقف ساعة في سبيل الله أفضل من خمسين حجة\".\nقال الألباني في \"الضعيفة\" (٣٤٨١): ضعيف جدًّا.\nوروى الطبراني في \"الكبير\"، و\"الأوسط\" ٣/ ٢٨٠ (٣١٤٤)، كما في \"المجمع\" ٥/ ٢٨١، والبيهقي في \"سننه\" ٤/ ٣٣٥، وفي \"شعب الإيمان\" ٤/ ١١ - ١٢ (٤٢٢١)، عن عبد الله بن عمرو مرفوعًا: \"حجة لمن لم يحج خير من عشر غزوات، وغزوة لمن قد حج خير من عشر حجج، وغزوة في البحر خير من عشر غزوات في البر .. \" الحديث.\nقال الهيثمي: فيه عبد الله بن صالح كاتب الليث، قال عبد الملك بن شعيب بن الليث: ثقة مأمون. وضعفه غيره.\nوضعفه الألباني في \"ضعيف الترغيب\" (٨٣٣).\nوروى أبو داود في \"المراسيل\" (٣٠٤) من طريق إسماعيل بن عياش، عن هشام بن الغاز، عن مكحول قال: أكثر المستأذنون إلى الحج رسول الله - ﷺ - يوم غزوة تبوك، فقال رسول الله - ﷺ -: \"غزوة لمن قد حج أفضل من أربعين حجة\". وضعفه الألباني في \"ضعيف الترغيب\" (٨٣١).\n(^١) في (ف) ولا بلغه.\n(^٢) قال القرطبي: إذا تعين الجهاد بغلبة العدو على قطر من الأقطار، أو بحلوله =","vol":"2","page":629},{"text":"- ﷺ -: \"ففيهما فجاهد\" (^١).\nالجواب الثاني: أن لفظة \"من\": مراده، والمراد: من أفضل الأعمال كما يقال: فلان أعقل الناس، والمراد: من أعقلهم، ومنه الحديث: \"خيركلم خيركم لأهله\" (^٢) ومعلوم أنه لا يصير بذلك خير الناس، وكقولهم: أزهد الناس في العَالِم جيرانه (^٣).\n_________\n= بالعقر، فإذا كان ذلك وجب على جميع أهل تلك الدار أن ينفروا ويخرجوا إليه خفافًا وثقالًا، شبابًا وشيوخًا، كل على قدر طاقته، من كان له أب بغير إذنه ومن لا أب له، ولا يتخلف أحد يقدر على الخروج من مقاتل أو مكثر. اهـ. \"الجامع لأحكام القرآن\" ٨/ ١٥١ وأما قول المصنف -﵀- والعياذ بالله، يستعيذ بالله مما يتعين به الجهاد، ألا وهو هجوم عدو أو فرض عدو سيطرته على بلد من البلاد، وذلك أيضًا من باب حديث عبد الله بن أبي أوفي الآتي (٢٩٦٥ - ٢٩٦٦) والذي قال فيه - ﷺ -: \"أيها الناس لا تتمنوا لقاء العدو، وسلوا الله العافية … \" الحديث.\n(^١) سيأتي برقم (٣٠٠٤) كتاب: الجهاد والسير، باب: الجهاد بإذن الأبوين، ورواه مسلم (٢٥٤٩) كتاب: البر، باب: بر الوالدين وأنهما أحق به. من حديث عبد الله ابن عمرو.\n(^٢) رواه الترمذي (٣٨٩٥)، والدارمي ٣/ ١٤٥١ (٢٣٠٦)، وابن حبان ٩/ ٤٨٤ (٤١٧٧)، والقزويني في \"التدوين\" ٣/ ٤١٣ - ٤١٤ من حديث عائشة، وصححه الألباني في \"الصحيحة\" (٢٨٥).\nوفي الباب من حديث ابن عباس وأبي كبشة الأنماري والزبير بن العوام وأبي هريرة ومعاوية وعبد الرحمن بن عوف.\nانظر: \"مجمع الزوائد\" ٤/ ٣٠٣، \"السلسلة الصحيحة\" (١١٧٤، ٢٦٧٨).\n(^٣) حديث موضوع، رواه عن جابر ابن عدي في \"الكامل\" ٨/ ٩٤، ورواه عن أبي\nهريرة أبو نعيم في \"أخبار أصبهان\" ١/ ٨٣ - ٨٤، ١٧١.\nوفي الباب عن أبي الدرداء، وهو موضوع من طرقه الثلاثة كذا قال الألباني في \"الضعيفة\" (٢٧٥٠) فانظره. ورواه البيهقي في \"شعب الإيمان\" ٦/ ٢٠٤ (٧٩٠٩) عن الحسن قال: أزهد الناس في عالم جيرانه، وشر الناس لميت أهله يبكون عليه ولا يقضون دينه.","vol":"2","page":630},{"text":"الرابعة: قدَّم الجهاد في (هذا الحديث عَلَى الحج) (^١)، مع أن الحج أحد الأركان والجهاد فرض كفاية؛ (لأنه قد يتعين كما في سائر فروض الكفايات، وإذا لم يتعين لا يقع إلا فرض كفاية) (^٢)، وأما الحج فالواجب منه مرة فقط، فإن قابلت واجب الحج بمتعين الجهاد كان الجهاد أفضل لهذا الحديث؛ ولأنه شارك الحج في الفرضية، وزاد (فيه) (^٣) بتعدي نفعه إلى سائر الأمة؛ ولكونه ذبًّا عن بيضة الإسلام، ولكونه بذلًا للنفس والمال وغير ذَلِكَ. وإن قابلت نفل الحج بغير متعين الجهاد كان الجهاد أفضل لما ذكرناه؛ ولأنه يقع فرض كفاية، وهو أفضل من النفل بلا شك. بل قَالَ إمام الحرمين في كتابه \"الغياثي\" (^٤): فرض الكفاية عندي أفضل من فرض العين، من حيث أنه يقع فعله مسقطًا للحرج عن الأمة بأسرها، وبتركه يعصي المتمكنون منه كلهم، ولاشك في عظم موقع ما هذِه صفته (^٥). كذا قرره النووي في \"شرحه\" وقيل: إنما قدم؛ لشدة الحاجة إليه أول الإسلام.\nالخامسة: الآية دالة عَلَى نيل الدرجات بالأعمال، (وأن الإيمان قول وعمل، ويشهد لَهُ الحديث المذكور، وهو مذهب أهل السنة كما سلف في أول الإيمان) (^٦)، وهو مراد البخاري بالتبويب، وأراد به\n_________\n(^١) ساقط من (ج).\n(^٢) ساقط من (ج).\n(^٣) من (ج).\n(^٤) صنفه إمام الحرمين للوزير غياث الدين نظام الملك، سلك فيه غالبًا مسلك \"الأحكام السلطانية\" للماوردي.\nانظر: \"هداية العارفين\" ص ٣٣٣، \"كشف الظنون\" ٢/ ١٢١٣.\n(^٥) تقدم التعريف بفرضي الكفاية والعين، بما يغني عن الإعادة هنا.\n(^٦) ساقط من (ج).","vol":"2","page":631},{"text":"الرد عَلَى المرجئة كما سلف، وغَلِطَ غلاتُهم فقالوا: إن مظهر الشهادتين يدخل الجنة وإن لم يعتقدها بقلبه، حكاه القاضي عنهم (^١)، وما أوهاه وأظهر زيفه، ثمَّ إن في هذا الحديث: جعل الإيمان من العمل، وفَرّق في أحاديثَ أُخر بين الإيمان والأعمال، وأطلق اسم الإيمان مجردًا عَلَى التوحيد، وعمل القلب، والإسلام عَلَى النطق، وعمل الجوارح، وحقيقة الإيمان مجرد التصديق المطابق للقول والعقد، وتمامه بعمل الجوارح. فلهذا لا يكون ناجيًا مؤمنًا إلا بذلك، فإطلاق الإيمان إذًا عَلَى كلها وعلى بعضها صحيح، فالتصديق أفضل الأعمال (عَلَى هذا إذ هو شرط فيها.\nقَالَ القاضي عياض: ويحتمل أن يشير بأنه أفضل الأعمال) (^٢) إلى الذكر الخفي، وتعظيم حق الله ورسوله، وفهم (كتابه) (^٣) وغير ذَلِكَ من أعمال القلب ومحض الإيمان، كما جاء: \"خير الذكر الخفي\" (^٤).\n_________\n(^١) انظر: \"إكمال المعلم\" ١/ ٢٥٣.\n(^٢) ليست في (ج).\n(^٣) في (ج): كلامه.\n(^٤) \"إكمال المعلم\" ١/ ٣٤٦.\nوالحديث وواه أحمد ١/ ١٧٢، ١٨٠، ١٨٧، وابن أبي شيبة ٦/ ٨٦، وأبو يعلى ٢/ ٨٢ - ٨٣ (٧٣١)، وابن حبان ٣/ ٩١ (٨٠٩)، والبيهقي في \"الشعب\" ١/ ٤٠٦ (٥٥٢) عن سعد بن مالك مرفوعًا: \"خير الذكر الخفي، وخير الرزق ما يكفي\".\nوالحديث، ضعفه الألباني في \"ضعيف الجامع\" (٢٨٨٧).\nجاء في (ف) بعد هذا الموضع: (آخر الجزء الخامس من تجزئة المصنف)","vol":"2","page":632},{"text":"<span data-type='title' id=toc-222>١٩ - باب إِذَا لَمْ يَكُنِ الإِسْلَامُ عَلَى الْحَقِيقَةِ وَكَانَ عَلَى الاِسْتِسْلَامِ أَوِ الْخَوْفِ مِنَ الْقَتْلِ</span>\nلِقَوْلِهِ تَعَالَى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ [الحجرات: ١٤]. فَإِذَا كَانَ عَلَى الحَقِيقَةِ فَهُوَ عَلَى قَوْلِهِ جَلَّ ذِكْرُهُ: ﴿إِنَّ الدِّينَ عِنْدَ اللهِ الْإِسْلَامُ﴾ [آل عمران: ١٩]. ﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ﴾ [آل عمران: ٨٥].\n\n٢٧ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَامِرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ سَعْدٍ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - أَعْطَى رَهْطًا وَسَعْدٌ جَالِسٌ، فَتَرَكَ رَسُولُ اللهِ - ﷺ - رَجُلًا هُوَ أَعْجَبُهُمْ إِلَىَّ، فَقُلْتُ يَا رَسُولَ اللهِ مَا لَكَ عَنْ فُلَانٍ؟ فَوَاللهِ إِنِّي لأَرَاهُ مُؤْمِنًا. فَقَالَ: \"أَوْ مُسْلِمًا\". فَسَكَتُّ قَلِيلًا، ثُمَّ غَلَبَنِى مَا أَعْلَمُ مِنْهُ فَعُدْتُ لِمَقَالَتِي فَقُلْتُ: مَا لَكَ عَنْ فُلَانٍ؟ فَوَاللهِ إِنِّي لأَرَاهُ مُؤْمِنًا فَقَالَ: \"أَوْ مُسْلِمًا\". ثُمَّ غَلَبَنِى مَا أَعْلَمُ مِنْهُ، فَعُدْتُ لِمَقَالَتِي، وَعَادَ رَسُولُ اللهِ - ﷺ - ثُمَّ قَالَ: \"يَا سَعْدُ، إِنِّي لأُعْطِى الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يَكُبَّهُ اللهُ فِي النَّارِ\". وَرَوَاهُ يُونُسُ، وَصَالِحٌ، وَمَعْمَرٌ، وَابْنُ أَخِي الزُّهْرِىِّ، عَنِ الزُّهْرِىِّ. [١٤٧٨ - مسلم: ١٥٠ - فتح: ١/ ٧٩]\nنَا أَبُو اليَمَانِ قَالَ: أَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ أَخْبَرَنِي عَامِرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ سَعْدٍ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - أَعْطَى رَهْطًا وَسَعْدٌ جَالِسٌ، فَتَرَكَ رَسُولُ اللهِ - ﷺ - رَجُلًا هُوَ أَعْجَبُهُمْ إِلَيَّ، فَقُلْتُ: يَا رَسُولَ اللهِ، مَا لَكَ عَنْ فُلَانٍ؟ فَوَاللهِ إِنِّي لأَرَاهُ مُؤْمِنًا. فَقَالَ: \"أَوْ مُسْلِمًا\". فَسَكَتُّ قَلِيلًا، ثُم غَلَبَنِي مَا أَعْلَمُ مِنْهُ فَعُدْتُ لِمَقَالَتِي فَقُلْتُ: مَا لَكَ عَنْ فُلَانٍ؟ فَوَاللهِ إِنِّي لأَرَاهُ مُؤْمِنًا فَقَالَ: \"أَوْ مُسْلِمًا\". ثُمَّ غَلَبَنِي مَا أَعْلَمُ مِنْهُ، فَعُدْتُ لِمَقَالَتِي، وَعَادَ رَسُولُ اللهِ - ﷺ - ثُمَّ قَالَ: \"يَا سَعْدُ، إِنِّي لأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يَكُبَّهُ الله فِي النَّارِ\". وَرَوَاهُ يُونُسُ،","vol":"2","page":633},{"text":"وَصَالِحٌ، وَمَعْمَرٌ، وَابْنُ أَخِي الزُّهْرِيِّ، عَنِ الزُّهْريِّ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الزكاة عن محمد بن غُرير، (ثنا) (^١) يعقوب بن إبراهيم، عن أبيه، عن صالح، كلاهما عن الزهري، عن عامر (^٢). قَالَ: ورواه يونس إلى آخر ما سلف، وزاد فيه هو ومسلم: فضرب رسول الله - ﷺ - بيده فجمع بين عنقي وكتفي، ثمَّ قَالَ: \"أقبل أي سعد\"، وفي مسلم: \"أقتالًا؟ أي سعد\". وأخرجه مسلم أيضًا هنا (^٣)، وفي الزكاة (^٤) عن ابن (أبي) (^٥) عمر عن سفيان، عن الزهري، (وعن زهير عن يعقوب بن إبراهيم، عن أبيه، عن صالح كلهم عن الزهري به (^٦)، وفي الزكاة عن إسحاق بن إبراهيم، وعبد بن حميد، أنا عبد الرزاق، عن معمر، عن الزهري (^٧). وقد اعترض عَلَى مسلم في بعض طرق هذا الحديث في قوله: عن سفيان، عن الزهري) (^٨).\n_________\n(^١) في (ف): نا.\n(^٢) سيأتي برقم (١٤٧٨) كتاب: الزكاة، باب: قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾.\n(^٣) \"مسلم\" (١٥٠) في الإيمان، باب: تألف قلب من يخاف على إيمانه؛ لضعفه ..\n(^٤) انظر: \"مسلم\" (١٥٠/ ١٣١) في الزكاة، باب: إعطاء من يخاف على إيمانه.\n(^٥) ساقطة من (ج).\n(^٦) أدرج المصنف -﵀- إسنادين لمسلم في بعضهما، فإسناد زهير هو عن يعقوب بن إبراهيم، عن ابن أخي ابن شهاب، عن عمه، والثاني: عن الحسن بن علي الحلواني وعبد بن حميد، عن يعقوب بن إبراهيم، عن أبيه، عن صالح، عن ابن شهاب.\n(^٧) \"صحيح مسلم\" (١٥٠/ ١٣١) كتاب: الزكاة، باب: إعطاء من يخاف على إيمانه.\n(^٨) ساقطة من (ج).","vol":"2","page":634},{"text":"ورواه الحميدي وسعيد بن عبد الرحمن ومحمد بن الصباح (الَجْرجَرائي) (^١) كلهم عن سفيان، عن معمر، عن الزهري به، وهذا هو المحفوظ عن سفيان (^٢).\nذكره الدارقطني في \"استدراكاته\" عَلَى مسلم (^٣)، وأجاب النووي بأنه يحتمل أن سفيان سمعه من الزهري مرة، ومن معمر (مرة) (^٤) عن الزهري فرواه عَلَى الوجهين (^٥)، وفيما ذكره نظر حديثي (^٦).\n_________\n(^١) غير واضحة في (ف)، وفي (ج) الجرجاني، وهو خطأ.\nوالجرجرائي: بالراء الساكنة بين الجيمين المفتوحتين، وفي آخرها ياء مثناة من تحت، هذِه النسبة إلى جَرْ جرايا بلدة قريبة من دجلة بين بغداد وواسط، ومحمد بن الصباح هو ابن سفيان، أبو جعفر مولى عمر بن عبد العزيز، روى عن الدراوردي وهشيم، وروى عنه أبو داود، وابن ماجه.\nانظر: \"اللباب في تهذيب الأنساب\" ١/ ٢٧٠، وانظر ترجمته في: \"الثقات\" ٩/ ١٠٣، \"تاريخ بغداد\" ٥/ ٣٦٧ - ٣٦٨، \"تهذيب الكمال\" ٢٥/ ٣٨٤ - ٣٨٨.\n(^٢) حديث الحميدي رواه في \"مسنده\" ١/ ١٨٨ (٦٨).\n(^٣) \"الإلزامات والتتبع\" ص ١٩٠ (٦٠).\n(^٤) (ج).\n(^٥) \"مسلم بشرح النووي\" ٢/ ١٨٢.\n(^٦) قال الحافظ: رواه مسلم عن محمد بن يحيى بن أبي عمر، عن سفيان بن عيينة، عن الزهري، ووقع في إسناده وهم منه أو من شيخه، لأن معظم الروايات في الجوامع والمسانيد عن ابن عيينة، عن معمر، عن الزهري، بزيادة معمر بينهما، وكذا حدث به ابن أبي عمر شيخ مسلم في \"مسنده\" عن ابن عيينة، وزعم أبو مسعود في \"الأطراف\" أن الوهم من ابن أبي عمر، وهو محتمل لأن يكون الوهم صدر منه لما حدث به مسلمًا، لكن لم يتعين الوهم في جهته، وحمله الشيخ محي الدين -يعني: النووي- على أن ابن عيينة حدث به مرة بإساقط معمر ومرة بإثباته، وفيه بعد؛ لأن الروايات قد تضافرت عن ابن عيينة بإثبات معمر ولم يوجد بإسقاطه إلا عند مسلم. اهـ. \"فتح الباري\" ١/ ٨١.\nوقال في \"تغليق التعليق\" ٢/ ٣٥: ما أظن الوهم فيه إلا من مسلم.","vol":"2","page":635},{"text":"ثانيها: في التعريف برجاله:\nوقد سلف التعريف بهم خلا ثلاثة: سعد بن أبي وقاص، (وولده وابن أخي الزهري.\nفأما سعد (ع) فهو أبو إسحاق بن أبي وقاص) (^١)، مالك بن وهيب، ويقال: أهيب بن عبد مناف بن زهرة بن كلاب بن مرة بن كعب بن لؤي القرشي الزهري، أحد العشرة المشهود لهم بالجنة، وأحد الستة أصحاب الشورى.\nأمَّه: (حمنة) (^٢) بنت سفيان أخي حرب وإخوته، بني أمية بن عبد شمس، أسلم قديمًا وهو ابن أربع عشرة سنة بعد أربعة، وقيل: بعد ستة.\nوشهد بدرًا وما بعدها من المشاهد، وكان مجاب الدعوة؛ لدعائه - ﷺ - لَهُ بذلك (^٣)، وأول من رمى بسهم في سبيل الله (^٤)، وكان يقال\n_________\n(^١) ساقطة من (ج).\n(^٢) ورد بهامش (ج): بفتح الحاء والنون بينهما ميم ساكنة.\n(^٣) روى ابن أبي عاصم في \"السنة\" (١٤٠٨)، وأبو نعيم في \"الحلية\" ١/ ٩٣، والحاكم ٣/ ٥٠٠ من طريق إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن سعد قال: قال لي رسول الله - ﷺ - \"اللهم سدد رميته، وأجب دعوته\".\nورواه الضياء في \"المختارة\" ٣/ ٢٠٦ (١٠٠٧) عن عامر بن سعد، عن أبيه.\nوروى الترمذي (٣٧٥١) من طريق إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن سعد أن رسول الله - ﷺ - قال: \"اللهم استجب لسعد إذا دعاك\".\nقال الترمذي: وقد روي هذا الحديث عن إسماعيل، عن قيس أن النبي - ﷺ - قال: \"اللهم استجب لسعد إذا دعاك\"، وهذا أصح. وصححه الألباني.\n(^٤) سيأتي برقم (٣٧٢٨) كتاب: فضائل الصحابة، باب: مناقب سعد بن أبي وقاص، وروى مسلم (٢٩٦٦) كتاب: الزهد والرقائق، عن سعد، قال: إني لأول العرب رمى بسهم في سبيل الله .. الحديث. =","vol":"2","page":636},{"text":"لَهُ: فارس الإسلام، وكان من المهاجرين الأولين، هاجر إلى المدينة قبل قدومه - ﷺ - إليها.\nروي لَهُ عن رسول الله - ﷺ - مائتا حديث، وسبعون حديثا، اتفقا منها عَلَى خمسة عشر، وانفرد البخاري بخمسة، ومسلم بثمانية عشرة، روى جابر بن عبد الله قَالَ: أقبل سعد ورسول الله - ﷺ - جالس فقال: \"هذا خالي فليرني امرؤ خاله\"، رواه ابن سعد (^١)؛ وسببه أن أمه - ﷺ - آمنة بنت وهب بن عبد مناف، وسعد هو ابن مالك بن وهيب أخي وهب ابني عبد مناف.\nروى عنه جمع من الصحابة منهم: ابن عمر وابن عباس، وعائشة، ومن التابعين أولاده الخمسة: محمد وإبراهيم وعامر ومصعب وعائشة، وخلائق. وهو الذي فتح مدائن كسرى في زمن عمر، وولاه عمر العراق، وفي الصحيحين عن علي قَالَ: ما سمعت رسول الله - ﷺ - جمع أبويه لأحد إلا لسعد بن مالك، فإني سمعته يوم أحد يقول: \"ارم فداك أبي وأمي\" (^٢)، ولما قتل عثمان اعتزل سعد الفتن، ومات بقصره\n_________\n= وسيأتي نحوه أيضًا برقم (٤٣٢٦ - ٤٣٢٧).\n(^١) \"الطبقات الكبرى\" ٣/ ١٣٧. ورواه أيضًا الترمذي (٣٧٥٢)، وأحمد في \"فضائل الصحابة\" ٢/ ٩٤٠ (١٣١٢)، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ١٦٨ - ١٦٩ (٢١١، ٢١٣)، وأبو يعلى ٤/ ٤٢ (٢٠٤٩)، ٤/ ٧٨ (٢١٠١)، والطبراني ١/ ١٤٤ - ١٤٥ (٣٢٣)، والحاكم ٣/ ٤٩٨، وابن الأثير في \"أسد الغابة\" ٢/ ٣٦٦ - ٣٦٧. قال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، وصححه الألباني في \"صحيح الجامع\" (٦٩٩٤).\n(^٢) سيأتي برقم (٢٩٠٥) كتاب: الجهاد والسير، باب: المجن ومن يترس بترس صاحبه، ورواه مسلم (٢٤١١) كتاب: فضائل الصحابة، باب: في فضل سعد بن أبي وقاص - ﵁ -.","vol":"2","page":637},{"text":"(بالعقيق) (^١) عَلَى عشرة أميال من المدينة، وحمل عَلَى أعناق الرجال إليها، ودفن بالبقيع سنة خمس و(خمسين) (^٢) أو إحدى أو ست أو سبع أو ثمان، عن ثلاث وسبعين سنة أو أربع أو عن نيف وثمانين.\nقيل: سنة اثنتين، وقيل: ثلاث، وصلى عليه مروان بن الحكم وهو يومئذٍ والي المدينة، وصفته عَلَى ما قالت ابنته عائشة، أنه كان قصيرًا جدًا دَحْدَاحًا (^٣) غليظًا ذا هامة شَثْن الأصابع (^٤) أسمر يخضب بالسواد.\nوروى ابن سعد عن سفيان، عن حكيم بن الديلمي: أنه كان يسبح بالحصا (^٥).\nفائدة:\nفي الصحابة من اسمه سعد فوق المائة كما هو معروف في موضعه.\nوأما ولده عامر (بن سعد) (^٦) فهو مدني قرشي زهري، سمع أباه وعثمان وجابر بن سمرة وجماعة من الصحابة، وعنه: سعيد بن المسيب وغيره من التابعين، وكان ثقة كثير الحديث، مات سنة أربع ومائة، وقيل: ثلاث (^٧).\n_________\n(^١) في (ف): بالعتيق، وهي ساقطة من (ج) والمثبت من مصادر التخريج.\n(^٢) ساقط من (ج).\n(^٣) الدَّحْدَاح: القصير، انظر: \"الصحاح\" ١/ ٣٦١ مادة [دحح].\n(^٤) أي: غليظ الأصابع، انظر: \"الصحاح\" ٥/ ٢١٤٢ مادة: [شثن].\n(^٥) انظر ترجمة سعد بن أبي وقاص في: \"الطبقات الكبرى\" ٣/ ١٣٧، \"معجم الصحابة\" للبغوي ٣/ ٣، \"الاستيعاب\" ٢/ ١٧١ (٩٦٨)، \"أسد الغابة\" ٢/ ٣٦٦ (٢٠٣٧).\n(^٦) ساقطة من (ج).\n(^٧) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ١٦٧، \"التاريخ الكبير\" ٦/ ٤٤٩ (٢٩٥٦)، \"معرفة الثقات\" ٢/ ١١ (٨٢٢)، \"الجرح والتعديل\" ٦/ ٣٢١ (١٧٩٤)، \"الثقات\" ٥/ ١٨٦، \"تهذيب الكمال\" ١٤/ ٢١ (٣٠٣٨).","vol":"2","page":638},{"text":"وأما ابن أخي الزهري: فهو محمد بن عبد الله بن مسلم بن عبيد الله ابن عبد الله بن شهاب بن عبد الله بن الحارث بن زهرة بن كلاب الزهري، روى عن عمه محمد (وأبيه) (^١)، وعنه جماعات منهم: القعنبي، روى عنه البخاري في الصلاة، والأضاحي، ومسلم في الإيمان والصلاة والزكاة، قَالَ الحاكم في \"مدخله\": عيب عَلَى البخاري ومسلم إخراجهما حديثه، أخرج لَهُ البخاري في الأصول، ومسلم في الشواهد (^٢).\nوقال ابن أبي حاتم: ليس بالقوي يكتب حديثه (^٣)، وقال ابن معين: ضعيف، وقال ابن عدي: لم أَرَ بحديثه بأسًا، ولا رأيت لَهُ حديثًا منكرًا (^٤)، وقال عباس (^٥)، عن يحيى (يعني) (^٦): ابن معين: ابن أخي الزهري أمثل من أبي أويس، وقال مرة فيه: ليس بذاك القوي. وقال ابن سعد: كان كثير الحديث صالحًا. وقال الواقدي: قتله غلمانه بأمر ابنه، وكان ابنه سفيهًا شاطرًا قتله للميراث في آخر خلافة أبي جعفر المنصور، ومات أبو جعفر سنة ثمان وخمسين ومائة، ثمَّ وثب غلمانه\n_________\n(^١) في (ف): وابنيه، وما أثبتناه من (ج) وهو الصواب.\n(^٢) \"المدخل إلى الصحيح\" ٤/ ١٦٠ - ١٦١.\n(^٣) \"الجرح والتعديل\" ٧/ ٣٠٤ (١٦٥٣).\n(^٤) \"الكامل\" ٧/ ٣٦٣ (١٦٥٢).\n(^٥) هو عباس بن محمد بن حاتم بن واقد، الدوري، ثم البغدادي، الإمام الحافظ الثقة الناقد، أبو الفضل.\nلازم يحيى بن معين وتخرج به، وسأله عن الرجال، وهو في مجلد كبير، قال الأصم: لم أر في مشايخي أحسن حديثًا منه، توفي سنة إحدى وسبعين ومائتين.\nانظر ترجمته في: \"تاريخ بغداد\" ١/ ١٤٤، \"الأنساب\" ٥/ ٤٠٠، \"تهذيب الكمال\" ١٤/ ٢٤٥ (٣١٤١)، \"سير أعلام النبلاء\" ١٢/ ٥٢٢ (١٩٩).\n(^٦) ساقطة من (ج).","vol":"2","page":639},{"text":"عَلَى ابنه بعد سنين فقتلوه (^١)، وجزم النووي في \"شرحه\" بأن محمدًا هذا مات سنة اثنتين وخمسين ومائة (^٢).\nثالثها:\nفي هذا الإسناد لطيفتان:\nالأولى: أنه جمع ثلاثة زهريين مدنيين.\nالثانية: أنه جمع ثلاثة تابعيين يروي بعضهم عن بعض، صالح وابن شهاب وعامر، وصالح أكبر من الزهري؛ لأنه أدرك ابن عمر فهو (من) (^٣) رواية الأكابر عن الأصاغر، وهذِه لطيفة ثالثة.\nرابعها:\nمعنى قوله: (رواه يونس ..) إلى آخره، أن هؤلاء الأربعة تابعوا شعيبًا في رواية هذا الحديث عن الزهري فيزداد قوة بكثرة طرقه، وفي\n_________\n(^١) \"الطبقات الكبرى\" القسم المتمم ص ٤٥٣ - ٤٥٤ (٣٨٥).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ١/ ١٣١ (٣٩٤)، \"الجرح والتعديل\" ٧/ ٣٠٤ (١٦٥٣)، \"تهذيب الكمال\" ٢٥/ ٥٥٤ (٥٣٧٥).\nولأن هذا الراوي من رواة البخاري المتكلم فيهم؛ أورده الحافظ في \"هدي الساري\" ص ٤٤٠ وقال: ذكره محمد بن يحيى الذهلي في الطبقة الثانية من أصحاب الزهري مع محمد بن إسحاق وفليح وقال: إنه وجد له ثلائة أحاديث لا أصل لها. أحدها: حديثه عن عمه، عن سالم، عن أبي هريرة مرفوعًا: \"كل أمتي معافًى إلا المجاهرين\"، ثانيها: بهذا الإسناد كان إذا خطب قال: كل ما هو آت قريب، موقوف. ثالثها: عن امرأته أم الحجاج بنت الزهري عن أبيها أن النبي - ﷺ - كان يأكل بكفه كلها، مرسل. والذهلي أعرت بحديث الزهري، وقد بين ما أنكر عليه، فالظاهر أن تضعيف من ضعفه بسبب تلك الأحاديث التي أخطأ فيها، ولم أجد له في البخاري سوى أحاديث قليلة. اهـ. بتصرف. وقال في \"التقريب\" (٦٠٤٩): صدودق له أوهام.\n(^٣) من (ج).","vol":"2","page":640},{"text":"هذا وشبهه من قول الترمذي: وفي الباب عن فلان وفلان إلى آخره فوائد: هذِه إحداها.\nوثانيها: أن تعلم رواته؛ ليتبع رواياتهم ومسانيدهم من يرغب في شيء من جمع الطرق أو غيره لمعرفة متابعة أو استشهاد أو غيرهما.\nالثالثة: ليعرف أن هؤلاء المذكورين رووه، فقد يتوهم من لا خبرة لَهُ أنه لم يروه غير ذَلِكَ المذكور في الإسناد، فربما رآه في كتاب آخر عن غيره فتوهمه غلطًا، وزعم أن الحديث إنما هو من جهة فلان. فإذا قيل في الباب: عن فلان، وفلان ونحو ذَلِكَ زال الوهم المذكور، فتنبه لذلك.\nخامسها:\nهذا الرجل لم أقف (عَلَى اسمه) (^١) فليتتبع (^٢).\n_________\n(^١) في (ب): قوله على اسم.\n(^٢) سماه الحافظ، فقال في \"هدي الساري\" ص ٢٤٩ فقال: قوله: فترك رجلًا هو أعجبهم إليَّ، هو جعيل بن سراقة الضمري، ذكره الواقدي. وذكر ذلك أيضًا في \"الفتح\" ١/ ٨٠، وزاد أن الواقدي سماه في \"المغازي\"، وبهذا سماه أيضًا العيني في \"عمدة القاري\" ١/ ٢٢١، وكذا السيوطي في \"الديباج\" ١/ ١٧١.\nومما يشهد لذلك ما رواه ابن إسحاق كما في \"سيرة ابن هشام\" ٤/ ١٤٣ - ١٤٤، ومن طريقه أبو نعيم في \"معرفة الصحابة\" ٢/ ٦٢٥ - ٦٢٦ (٥١٢)، وفي \"الحلية\" ١/ ٣٥٣، وابن الأثير في \"أسد الغابة\" ١/ ٣٣٨ عن محمد بن إبراهيم بن الحارث التيمي، أن قائلًا قال لرسول الله - ﷺ - من أصحابه-: يا رسول الله، أعطيت عيينة ابن حصن والأقرع بن حابس مائة مائة، وتركت جعيل بن سراقة الضمري، فقال رسول الله - ﷺ -: \"أما والذي نفس محمد بيده لجعيل بن سراقة خير من طلاع الأرض، كلهم مثل عيينة بن حصن والأقرع بن حابس، ولكني تألفتهما ليسلما، ووكلت جعيل بن سراقة إلى إسلامه\". قال الحافظ في \"الإصابة\" ١/ ٢٣٩: مرسل حسن.","vol":"2","page":641},{"text":"سادسها: في ألفاظه ومعانيه:\nالأول: قوله: (أَعْطَى رَهْطًا)، أي جماعة، وأصله الجماعة دون العشرة، قَالَ ابن التياني (^١): قَالَ أبو زيد: الرهْطُ ما دون العشرة من الرجال.\nوقال صاحب \"العين\": الرَّهْطُ عدد جمع من ثلاثة إلى عشرة، وبعض يقول: من سبعة إلى عشرة، وما دون السبعة إلى الثلاثة نَفَرٌ، وتخفيف الرَّهْطِ أحسن (^٢)، تقول: هؤلاء رَهْطُكَ، وأَرْهَطُكَ، وهم رجال عشيرتك.\nوعن ثعلب: الرَّهْطُ: الأب الأدنى.\nوعن النضر (^٣): جاءنا أَرْهُوُط منهم مثل أركوب، والجمع أَرَاهطٌ، وأرهيط.\n_________\n(^١) هو تمام بن غالب بن عمر، أبو غالب القرطبي، حامل لواء اللغة، ابن التياني، نزيل مرسية، قال الحميدي: كان إمامًا في اللغة، ثقة ورعًا خيرًا، له كتاب في اللغة لم يؤلف مثله اختصارًا وإكثارًا. وكان مقدمًا في علم اللسان أجمعه، مسلمًا له اللغة، توفي سنة ست وثلاثين وأربعمائة. انظر تمام ترجمته في: \"الإكمال\" ١/ ٤٤٣، \"وفيات الأعيان\" ١/ ٣٠٠، \"سير أعلام النبلاء\" ١٧/ ٥٨٤ (٣٩٠)، \"تاريخ الإسلام\" ٢٩/ ٤٢٤ (١٦٠)، \"الوافي بالوفيات\" ١٠/ ٣٩٨.\n(^٢) \"العين\" ٤/ ١٩.\n(^٣) هو النضر بن شميل بن خرشة، أبو الحسن المازني البصري النحوي اللغوي الحافظ، نزيل مرو حدث عن هشام بن عروة، وأشعث بن عبد الملك الحمراني، وبهز بن حكيم، وعنه يحيى بن معين، وإسحاق بن راهويه. وثقه يحيى بن معين وابن المديني، والنسائي، وأبو حاتم، مات في أول سنة أربع ومائتين. انظر ترجمته في \"الطبقات الكبرى\" ٧/ ٣٧٣، \"التاريخ الكبير\" ٨/ ٩٠ (٢٢٩٦)، \"تهذيب الكمال\" ٢٩/ ٣٧٩ - ٣٨٤ (٦٤١٩)، \"سير أعلام النبلاء\" ٩/ ٣٢٨ - ٣٣٢ (١٠٨)، وستأتي ترجمته مفصلة عند حديث (١٥٢).","vol":"2","page":642},{"text":"وفي \"المحكم\": لا واحد لَهُ من لفظه، وقد يكون الرَّهْطُ من العشيرة (^١)، وفي \"الجامع\" و\"الجمهرة\": الرَّهْطُ من القوم: وهو ما بين الثلاثة إلى العشرة، وربما (جاوزوا) (^٢) ذَلِكَ قليلًا وَرْهطُ الرجل: بنو أبيه، ويجمع عَلَى أَرْهُطٍ، ويجمع الجمع عَلَى أَرَاهِطٍ (^٣). وفي \"الصحاح\"، رَهْطُ الرجل: قومه وقبيلته.\nوالرَّهْطُ: ما دون العشرة من الرجال لا يكون فيهم امرأة، والجمع أَرْهُطٌ وأَرْهَاطٌ كأنه جمع أراهط (^٤) وأراهيط (^٥)، وفي \"مجمع الغرائب\": الرَّهْطُ: جماعة غير كثيري العدد.\nالثاني: قوله: (هُوَ أَعْجَبُهُمْ إِلَيَّ). أي: أفضلهم وأصلحهم في اعتقادي.\nالثالث: قوله: (مَا لَكَ عَنْ فُلَانٍ؟) أي: (أيُّ سبب لِعُدُولك عن فلان) (^٦)؟ قاله الجوهري عن ابن السراج (^٧)، و(فلان) كناية عن اسم سمي به المحدث عنه، قَالَ: ويقال في غير الناس: الفلان والفلانة بالألف واللام.\n_________\n(^١) \"المحكم\" ٤/ ١٧٦، ١٧٧.\n(^٢) في (ج): جاوز.\n(^٣) \"جمهرة اللغة\" لابن دريد ٢/ ٧٦١.\n(^٤) كذا في (ج) و(ف) وفي \"الصحاح\": أرهط.\n(^٥) \"الصحاح\" ٣/ ١١٢٨ مادة: (رهط).\n(^٦) في (ج) أي: لأى سبب تعدل عن فلان؟.\n(^٧) هو محمد بن السري البغدادي النحوي، أبو بكر، ابن السراج، إمام النحو، انتهى إليه علم اللسان، له كتاب \"أصول العربية\" وما أحسنه، وكتاب: \"شرح سيبويه\".\nانظر تمام ترجمته في: \"تاريخ بغداد\" ٥/ ٣١٩، \"المنتظم\" ٦/ ٢٢٠، \"وفيات الأعيان\" ٤/ ٣٣٩، \"سير أعلام النبلاء\" ١٤/ ٤٨٣ (٢٦٨)، \"تاريخ الإسلام\" ٢٣/ ٥٢٣ (٢٧١).","vol":"2","page":643},{"text":"الرابع: قوله: (فَوَاللهِ إِنِّي لأَرَاهُ مُومِنًا)، هو بفتح الهمزة، قَالَ النووي: ولا يجوز ضمها عَلَى أن تجعل بمعنى أظنه لأنه قَالَ: ثمَّ غلبني ما أعلم منه؛ ولأنه راجع النبي - ﷺ - مرارًا، ولو لم يكن جازمًا باعتقاده لما كرر المراجعة (^١).\nوأما أبو العباس القرطبي فقال: الرواية بضم الهمزة بمعنى: أظنه، وهو منه حلف عَلَى ما ظنه، ولم ينكر عليه، فهو دليل عَلَى جواز الحلف عَلَى الظن، وهو يمين اللغو، وهو قول مالك والجمهور (^٢).\nقُلْتُ: (وهي) (^٣) عند الشافعي أن يسبق لسانه إلى اليمين من غير أن يقصدها: كلا والله، وبلى والله (^٤).\nالخامس: قوله: (\"أَوْ مُسْلِمًا\")، هو بإسكان الواو، وهي (أو) التي للتقسيم والتنويع، أو للشك والتشريك، ومن فتحها أخطأ وأحال المعنى، ومعنى الإسكان: أن لفظة الإسلام أولى أن نقولها؛ لأنها معلومة بحكم الظاهر، وأما الإيمان فباطن لا يعلمه إلا الله، وليس فيه إنكار كونه مؤمنًا، بل معناه النهي عن القطع بالإيمان.\nوقد غلط من توهم كونه حكم بأنه غير مؤمن، بل في الحديث إشارة إلى إيمانه، وهو قوله: \"أُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ\"، وأغرب بعضهم فادعى أن قوله: \"أو مسلمًا\" أمره أن لا يقطع بإيمانه بل يقولهما؛ لأنه أحوط، وروى ابن أبي شيبة من حديث أنس رفعه: \"الإسلام علانية والإيمان في القلب\" ثمَّ يشير بيده إلى صدره، \"التقوى ها هنا التقوى ها هنا\" (^٥).\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٢/ ١٨١.\n(^٢) \"المفهم\" ١/ ٣٦٧.\n(^٣) ساقطة من (ج).\n(^٤) \"الأم\" ٧/ ٥٧.\n(^٥) \"المصنف\" ٦/ ١٥٩ (٣٠٣١٠)، \"الإيمان\" (٦) قال: حدثنا زيد بن الحباب، عن =","vol":"2","page":644},{"text":"قَالَ ابن عدي: حديث غير محفوظ (^١).\nالسادس: قوله: (فَعُدْتُ لِمَقَالَتِي)، قَالَ أهل اللغة: يقال: عاد لكذا، أي: رجع إليه بعد ما كان أعرض عنه، والمقالة والمقال والقول والقولة بمعنًى.\nالسابع: قوله: (\"خَشْيَةَ أَنْ يَكُبَّهُ اللهُ فِي النَّارِ\")، هو بفتح أول يَكُبّه وضم الكاف، يقال: أَكَبَ الرجل وكَبَّهُ غيره، وهذا بناء غريب، فإن المعروف أن يكون الفعل اللازم بغير همزة فُيعدى بها، وهنا عكسه، ومعنى كَبَّه: ألقاه، ويقال: كَبْكَبَهُ بمعنى: كبَّه.\nوذكر البخاري في كتاب: الزكاة عقب ذَلِكَ: قَالَ أبو عبد الله: ﴿فَكُبْكِبُوا﴾ (فكَبوا) (^٢) ﴿مُكِبًّا﴾، أَكَبَّ الرجل إِذَا كان فعله غير واقع عَلَى أحد، فإذا وقع الفعل قُلْت: كَبَّه الله لوجهه وكببته أنا (^٣).\n_________\n= علي بن مسعدة، قال: حدثنا قتادة، قال: حدثنا أنس بن مالك، مرفوعًا به.\nورواه عنه أبو يعلى ٥/ ٣٠١ - ٣٠٢ (٢٩٢٣)، ومن طريقه ابن حبان في \"المجروحين\" ٢/ ١١١، وابن عدي في \"الكامل\" ٦/ ٣٥٣.\nورواه أحمد ٣/ ١٣٤ - ١٣٥، والبزار كما في \"كشف الأستار\" (٢٠)، والعقيلي في \"الضعفاء\" ٣/ ٢٥٠، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٢٧٦ من طرق عن علي بن مسعدة به. وقال البزار: تفرد به علي بن مسعدة.\nقال عبد الحق في \"أحكامه\" ١/ ٧٦: حديث غير محفوظ؛ تفرد به علي بن مسعدة، وضعفه الألباني في \"ضعيف الجامع\" (٢٢٨٠).\nوأما قوله: \"التقوى ها هنا\"، فهذِه القطعة شاهدها في \"صحيح مسلم\" (٢٥٦٤/ ٣٢) من حديث أبي هريرة.\n(^١) \"الكامل في الضعفاء\" ٦/ ٣٥٤.\n(^٢) كذا في (ف) و(ج) وهي رواية أبي ذر، وفي باقي النسخ: فقلبوا.\n(^٣) سيأتي برقم (١٤٧٨) كتاب: الزكاة، باب: قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾.","vol":"2","page":645},{"text":"قَالَ أبو المعالي في \"المنتهى\": أُكِبَّ الرجل، أي: قُلب لوجهه، وهو من النوادر، وأَكَب عليه إِذَا انحنى عليه. وقال ابن سيده: كَبَّ الشيء يَكُبُّه كَبًّا، وكَبْكَبَهُ: قلبه، وحكى ابن الأعرابي: أَكَبَّهُ (^١). وفي \"الجامع\": يتعدى إِذَا كان عَلَى فَعَل، ولا يتعدى إِذَا كان عَلَى أفعل.\nوقال القاضي: الرواية الصحيحة يكبه، بفتح أوله -أي كما أسلفناه- فحل ثلاثي من كَبَّ، ولم يأت في لسان العرب فعل ثلاثيه يتعدى، وفعل رباعيه لا يتعدى عَلَى نقيض المتعارف إلا كلمات قليلة، منها أَكَبَّ الرجل، وكببته أنا.\nقَالَ تعالى: ﴿أَفَمَنْ يَمْشِي مُكِبًّا عَلَى وَجْهِهِ﴾ [الملك: ٢٢]،، وقال: ﴿فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ﴾ [النمل: ٩٠]، ومثله أقْشَعَ الغيم، وقَشَعَتْهُ الريح، وأنْسَلَ ريش الطائر، ونَسَلْتُهُ أنا، وأنزفتِ البئر: قل ماؤها، ونزفتها أنا، وأَمْرَتِ الناقة درَّ لبنها، ومريتها أنا، وأَشنَق البعير: رفع رأسه، (وشنقته) (^٢) أنا (^٣).\nالثامن: الضمير في (يكبه) يعود إلى المعطى، أي: أتألف قلبه بالإعطاء مخافة من كفره ونحوه إِذَا لم يعط، والتقدير: أعطي من في إيمانه ضعف؛ لأني أخشى عليه لو لم أعطه أن يعرض لَهُ اعتقاد (يكفر به فيكبه الله في النار. وأما من قوي إيمانه فهو أحب إليَّ فأَكِلهُ إلى إيمانه ولا أخشى عليه رجوعًا عن دينه ولا سوء اعتقاد) (^٤) ولا ضرر عليه فيما لا يحصل لَهُ من الدنيا.\n_________\n(^١) \"المحكم\" ٦/ ٤١٦.\n(^٢) في (ج): وأشنقته.\n(^٣) \"إكمال المعلم\" ١/ ٤٦٢.\n(^٤) ساقطة من (ج).","vol":"2","page":646},{"text":"سابعها: في فقهه وفوائده:\nالأولى: الشفاعة إلى ولاة (الأمر) (^١) وغيرهم فيما ليس بحرام.\nالثانية: مراجعة المشفوع إليه في الأمر الواحد مرارًا إِذَا لم يؤد إلى مفسدة.\nالثالثة: الأمر بالتثبت، وترك القطع بما لا يعلم القطع فيه.\nالرابعة: أن الإمام يصرف الأموال في المصالح الأهم فالأهم.\nالخامسة: أن المشفوع إليه لا (عتب) (^٢) عليه إِذَا رد الشفاعة إِذَا كانت خلاف المصلحة، فإن كان ولي أمر المسلمين، أو ناظر يتيم ونحوه لم يجز لَهُ قبول شفاعة تخالف مصلحة ما هو ولي أمره.\nالسادسة: أن المشفوع إليه إِذَا ردَّ الشفاعة، ينبغي أن يعتذر إلى الشافع ويبين لَهُ عذره في ردها.\nالسابعة: أن المفضول ينبه الفاضل عَلَى ما يرَاه مصلحة لينظر فيه الفاضل.\nالثامنة: أن المشار عليه يتأمل ما يشار به عليه فإذا لم تظهر مصلحته لايعمل به.\nالتاسعة: أنه لا يقطع لأحد عَلَى التعيين بالجنة إلا من ثبت فيه نص كالعشرة من الصحابة وأشباههم، بل يرجي للطائع ويخاف عَلَى العاصي، ويقطع من حيث الجملة أن من مات عَلَى التوحيد دخل الجنة، وهذا كله إجماع أهل السنة.\nالعاشرة: استدل به جماعة من العلماء عَلَى جواز قول المسلم: أنا\n_________\n(^١) في (ج): الأمور.\n(^٢) في (ف): عتب.","vol":"2","page":647},{"text":"مؤمن مطلقًا من غير تقييد بقوله: إن شاء الله، وهذِه المسألة فيها خلاف للصحابة فمن بعدهم، وقد سلف بيانها في أول كتاب الإيمان مبسوطة.\nالحادية عشرة: فيه دلالة لمذهب أهل الحق في قولهم: إن الإقرار باللسان لا ينفع إلا إِذَا اقترن به اعتقاد بالقلب، خلافًا للكرامية وغلاة المرجئة في قولهم: يكفي الإقرار، وهذا ظاهر الخطأ يردُّه إجماع الأمة والنصوص المتظاهرة في تكفير المنافقين وهذِه صفتهم.\nقَالَ الإمام أبو بكر بن الطيب المعروف بابن الباقلاني (^١) وغيره من الأئمة -﵏-: هذِه الآية وهي قوله تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا﴾ [الحجرات: ١٤] حجة لأهل الحق في الرد عَلَى الكرامية وغلاة المرجئة قالوا: وقد أبطل الله تعالى مذهبهم في مواضع من كتابه، منها قوله: ﴿أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ﴾ [المجادلة: ٢٢]، ولم يقل: في ألسنتهم، ومن أقوى ما يبطل به قولهم إجماع الأمة عَلَى تكفير المنافقين، وكانوا يظهرون الشهادتين.\nالثانية عشرة: الفرق بين الإيمان والإسلام، وقد سلف الكلام عليه في أول كتاب: الإيمان، وسيكون لنا عودة إليه -إن شاء الله تعالى- في\n_________\n(^١) هو الإمام العلامة، أوحد المتكلمين، مقدم الأصوليين، القاضي أبو بكر، محمد ابن الطيب بن محمد بن جعفر بن قاسم، البصري، ثم البغدادي، ابن الباقلاني، صاحب التصانيف، كان يضرب المثل بفهمه وذكائه، وكان ثقة إمامًا بارعًا، صنف في الرد على الرافضة والمعتزلة والخوارج والجهمية والكرامية، وانتصر لطريقة أبي الحسن الأشعري، وقد يخالفه في مضائق، توفي سنة ثلاث وأربعمائة.\nانظر تمام ترجمته في: \"تاريخ بغداد\" ٥/ ٣٧٩، \"المنتظم\" ٧/ ٢٦٥، \"سير أعلام النبلاء\" ١٧/ ١٩٠ (١١٠)، \"تاريخ الإسلام\" ٢٨/ ٨٨ (١١٤)، \"الوافي بالوفيات\" ٣/ ١٧٧.","vol":"2","page":648},{"text":"حديث جبريل (^١).\nقَالَ المهلب: الإسلام عَلَى الحقيقة هو الإيمان الذي هو عقد القلب المصدق لإقرار اللسان الذي لا ينفع عند الله غيره، ألا ترى قوله تعالى لقوم: ﴿قَالُوا آمَنَّا﴾ [البقرة: ١٤]، أي: بألسنتهم دون تصديق قلوبهم: ﴿قُلْ لَمْ تُؤْمِنُوا﴾ وقال تعالى: ﴿وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ﴾ [الحجرات: ١٤].\nوقال القاضي عياض: هذا الحديث أصح دليل عَلَى الفرق بين الإسلام والإيمان، وأن الإيمان باطن ومن عمل القلب، والإسلام ظاهر ومن عمل الجوارح، لكن لا يكون مؤمنًا إلا مسلمًا، وقد يكون مسلمًا غير مؤمن، ولفظ هذا الحديث يدل عليه (^٢).\nوكذا قَالَ الخطابي: هذا الحديث ظاهره يوجب الفرق بين الإيمان والإسلام، فيقال له: مسلم، أي: مستسلم، ولا يقال له: مؤمن، وهو معنى الحديث، قَالَ تعالى: ﴿قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ أي: استسلمنا. وقد يتفقان في استواء الظاهر والباطن، فيقال للمسلم: مؤمن وللمؤمن مسلم (^٣).\nخاتمة:\nسبب نزول الآية السالفة ﴿قَالَتِ الْأَعْرَابُ آمَنَّا﴾ ما ذكره الواحدي: أن أعرابًا من أسد بن خزيمة قدموا عَلَى رسول الله - ﷺ - في سنة جدبة، وأظهروا الشهادتين، ولم يكونوا مؤمنين في السر، وأفسدوا\n_________\n(^١) سيأتي برقم (٥٠) باب: سؤال جبريل النبي - ﷺ - عن الإيمان والإسلام والإحسان وعلم الساعة.\n(^٢) \"إكمال المعلم\" ١/ ٤٦١.\n(^٣) \"أعلام الحديث\" ١/ ١٦٠ - ١٦١.","vol":"2","page":649},{"text":"طرق المدينة بالعذرات، وأغلوا أسعارها، وكانوا يقولون لرسول الله - ﷺ -: أتيناك بالأثقال والعيال، ولم نقاتلك حين قاتلك بنو فلان فأعطنا من الصدقة، وجعلوا يمنون عليه فأنزلها الله تعالى (^١).\n_________\n(^١) \"أسباب النزول\" ص ٤١٢ (٧٦٧) عن ابن عباس، وورد بهامش (ف): بلغ الشيخ الإمام برهان الدين الحلبي قراءة على مؤلفه وسمعه الصفدي … والعاملي وابن المصنف والشيخ علاء الدين … وكاتبه محمد بن … الحاجري والواسطي وآخرون ....","vol":"2","page":650},{"text":"<span data-type='title' id=toc-223>٢٠ - باب إِفْشَاءُ السَّلَامِ مِنَ الإِسْلَامِ</span>\nوَقَالَ عَمَّارٌ: ثَلَاثٌ مَنْ جَمَعَهُنَّ فَقَدْ جَمَعَ الإِيمَانَ:\nالإِنْصَافُ مِنْ نَفْسِكَ، وَبَذْلُ السَّلامِ لِلْعَالَمِ، وَالإِنْفَاقُ مِنَ الإِقْتَارِ.\n\n٢٨ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، أَنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ - ﷺ - أَيُّ الإِسْلَامِ خَيْرٌ؟ قَالَ: \"تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ\". [انظر ١٢ - مسلم: ٣٩ - فتح: ١/ ٨٢]\nنا قُتَيْبَةُ نا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الخَيْرِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، أَنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ - ﷺ - أَيُّ الإِسْلَامِ خَيْرٌ؟ قَالَ: \"تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث تقدم الكلام عَلَى من خرجه قريبًا حيث ذكره، ونبَّهنا عليه هناك (^١).\nثانيها:\nتقدم أيضًا التعريف برواته إلا قتيبة، وهو أبو رجاء قتيبة بن سعيد ابن جميل بن طريف بن عبد الله الثقفي، مولاهم البغلاني، منسوب إلى بغلان -بفتح الموحدة وإسكان الغين المعجمة- قرية من قرى بلخ (^٢).\n_________\n(^١) سلف برقم (١٢).\n(^٢) انظر: \"الأنساب\" ٢/ ٢٥٧.","vol":"2","page":651},{"text":"قيل: إن جده جميلًا كان مولًى للحجاج بن يوسف، وقال ابن عدي: اسمه يحيى، وقتيبة لقب، وقال ابن منده: اسمه علي، سمع مالكًا وغيره من الأئمة، وعنه أحمد وغيره من الأعلام الحفاظ، وهو ثقة، صاحب سنة.\nروى عنه البخاري ومسلم وأبو داود والترمذي والنسائي، وروى هو وابن ماجه عن رجل عنه، ولد سنة خمسين ومائة، ومات في (شعبان) (^١) سنة أربعين ومائتين، وقال الحاكم في \"تاريخ نيسابور\": مات في ثاني رمضان (^٢).\nثالثها:\nعمار: هو أبو اليقظان بن ياسر بن (عامر بن) (^٣) مالك بن الحصين بن قيس بن ثعلبة بن عوف بن يام بن عنس -بالنون- بن زيد بن مالك بن أدد العنسي.\nوقال ابن سعد: عمار بن ياسر بن عامر بن مالك بن كنانة بن قيس بن الحصين بن الوذيم بن ثعلبة بن عوف بن حارثة بن عامر الأكبر بن يام الأكبر بن عنس -بالنون- وهو زيد بن مالك بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان بن سبأ بن يشجب بن يعرب بن قحطان (^٤).\n_________\n(^١) في (ج): سبعين، وهو خطأ بين.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٧/ ١٩٥ (٨٧٠)، \"الجرح والتعديل\" ٧/ ١٤٠ (٧٨٤)، \"فتح الباب\" لابن منده (٢٧٤٨)، \"تهذيب الكمال\" ٢٣/ ٥٢٣ (٤٨٥٢)، \"سير أعلام النبلاء\" ١١/ ١٣ (٨).\n(^٣) من (ج).\n(^٤) \"الطبقات الكبرى\" ٣/ ٢٤٦.","vol":"2","page":652},{"text":"أمه سمية أسلمت، وكذا ياسر مع عمار قديمًا، وقَتَل أبو جهل سميةَ وكانت أول شهيدة في الإسلام (^١)، وكانت مع ياسر وعمار يعذبون بمكة في الله تعالى فيمر بهم النبي - ﷺ - وهم يعذبون فيقول: \"صبرًا آل ياسر فإن موعدكم الجنة\" (^٢)، وكانوا من المستضعفين (^٣).\nقَالَ الواقدي: وهم قوم لا عشائر لهم بمكة، ولا منعة ولا قوة، كانت قريش تعذبهم في الرمضاء، فكان عمار يعذب حتَّى لا يدري\n_________\n(^١) رواه ابن سعد ٣/ ٢٣٣، ٤/ ٢٦٨ - ٢٦٥، وابن أبي شيبة ٧/ ٣٣٧ - ٣٣٨ (٣٦٥٧٥)، وابن عبد البر في \"الاستيعاب\" ٤/ ٤٢٠، كلهم عن مجاهد.\n(^٢) رواه من حديث جابر الطبراني في \"الأوسط\" ٢/ ١٤١ (١٥٠٨)، والحاكم ٣/ ٣٨٨ - ٣٨٩ كتاب: معرفة الصحابة، وقال: صحيح على شرط مسلم، ولم يخرجاه. ووافقه الذهبي، وابن سعد مرسلًا عن أبي الزبير في \"الطبقات الكبرى\" ٣/ ٢٤٩، وذكره الهيثمي ٩/ ٢٩٣، وقال: رواه الطبراني في \"الأوسط\"، ورجاله رجال الصحيح غير إبراهيم بن عبد العزيز المقوّم، وهو ثقة. وصححه الألباني في \"صحيح السيرة النبوية\" ص ١٥٤ - ١٥٥ فقال بعد ذكره لتصحيح الحاكم والذهبي له، قال: هو كما قالا.\nورواه من حديث يوسف المكي، ابن سعد في \"الطبقات الكبرى\" ٤/ ١٣٧، ورواه من حديث عثمان بن عفان الطبرانيُّ ٢٤/ ٣٠٣ (٧٦٩)، وأبو نعيم في \"الحلية\" ١/ ١٤٠، والخطيب في \"تاريخ بغداد\" ١١/ ٣٤٣، وذكره الدارقطني في \"العلل\" ٣/ ٣٩ (٢٧٢)، وقال: رواه إبراهيم بن سعيد الجوهري، عن حسين بن محمد المروذي، عن سليمان بن قرم، عن الأعمش، عن عبد الرحمن بن أبي زياد، عن عبد الله بن الحارث، عن عثمان. والصحيح عن عبد الله بن عمرو بن العاص. وقال الهيثمي ٩/ ٢٩٣: رواه الطبراني، وفيه من لم أعرفهم.\nوذكره الهيثمي من حديث عمار ٩/ ٢٩٣، وعزاه للطبراني، وقال: رجاله ثقات.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٣/ ٢٤٦، ٦/ ١٤، \"الاستيعاب\" ٣/ ٢٢٧ - ٢٣١ (١٨٨٣)، و\"أسد الغابة\" ٤/ ١٢٩ - ١٣٥ (٣٧٩٨)، و\"تهذيب الكمال\" ٢١/ ٢١٥ - ٢٢٧ (٤١٧٤)، و\"سير أعلام النبلاء\" ١/ ٤٠٦ - ٤٢٨ (٨٤)، و\"الإصابة\" ٢/ ٥١٢ - ٥١٣ (٥٧٠٤).","vol":"2","page":653},{"text":"ما يقول، وصهيب كذلك (^١)، و[أبو] (^٢) فكيهة كذلك وبلال (^٣) وعامر بن\nفهيرة (^٤)، وفيهم نزل قوله تعالى: ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِن\n_________\n(^١) هو صهيب بن سنان بن خالد بن عمرو، وقيل غير ذلك في نسبه. سبته الروم عندما أغارت على بلدته صغيرًا، فابتاعته كلب منهم، فقدمت به مكة، فاشتراه عبد الله بن جدعان، فأعتقه، وأسلم، فلما أراد الهجرة قال له أهل مكة: أتيتنا ها هنا صعلوكًا حقيرًا، فكثر مالك عندنا وبلغت ما بلغت ثم تنطلق بنفسك ومالك؟ والله لا يكون ذلك. فقال: أرأيتم إن تركت مالي تخلون سبيلي؟ قالوا: نعم. فجعل لهم ماله أجمع، فبلغ النبي - ﷺ -، فقال: \"ربح البيع أبا يحيى، ربح البيع\". ونزلت: ﴿وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللهِ وَاللهُ رَءُوفٌ بِالْعِبَادِ (٢٠٧)﴾. [البقرة: ٢٠٧] انظر: \"الطبقات الكبرى\" ٣/ ٢٢٦ - ٢٣٠، \"الاستيعاب في معرفة الأصحاب\" ٢/ ٢٨٢ - ٢٨٧ (١٢٣١)، \"أسد الغابة\" ٣/ ٣٦ - ٣٩ (٢٥٣٦)، \"تهذيب الكمال\" ١٣/ ٢٣٧ - ٢٤٠ (٢٩٠٤).\n(^٢) ساقطة من (ف) و(ج)، والمثبت من \"الطبقات\" ٣/ ٢٤٨، \"البداية والنهاية\" ٣/ ١١٣، \"الدر المنثور\" ٤/ ٢٤٩.\n(^٣) هو بلال بن رباح القرشي التيمي المؤذن، يكنى أبا عبد الله، وقيل: أبا عبد الكريم، وقيل: غير ذلك، وهو مولى أبي بكر الصديق - ﵁ -.\nشهد بدرًا والمشاهد كلها، وكان من السابقين إلى الإسلام، وممن يعذب في الله -﷿- فيصبر على العذاب، وكان أبو جهل يبطحه على وجهه في الشمس ويضع الرحى عليه حتى تصهره الشمس، ويقول: اكفر برب محمد، فيقول: أحد أحد.\nانظر: \"الطبقات الكبرى\" ٣/ ٢٣٢ - ٢٣٩، ٧/ ٣٨٥ - ٣٨٦، \"الاستيعاب\" لابن عبد البر ١/ ٢٥٨ - ٢٥٩، \"أسد الغابة\" ١/ ٢٤٣.\n(^٤) هو عامر بن فهيرة، مولى أبي بكر الصديق، يكنى أبا عمرو، وكان مولَّدًا من مولدي الأزد، أسود اللون، مملوكًا للطفيل بن عبد الله بن سخبرة، أخي عائشة لأمها.\nوكان من السابقين إلى الإسلام، أسلم قبل أن يدخل رسول الله - ﷺ - دار الأرقم، أسلم وهو مملوك، وكان حسن الإسلام، وعذب في الله، فاشتراه أبو بكر، فأعتقه، شهد بدرًا وأحدًا، وقتل يوم بئر معونة سنة أربع من الهجرة وهو ابن أربعين سنة.\nانظر: \"الطبقات الكبرى\" ٣/ ٢٣٠ - ٢٣١، \"معرفة الصحابة\" ٤/ ٢٠٥١ - ٢٠٥٣ (٢١٣١)، \"أسد الغابة\" ٣/ ١٣٦ - ١٣٧ (٢٧٢٢).","vol":"2","page":654},{"text":"بَعْدِ مَا فُتِنُوا﴾ (^١) [النحل: ١١٠]، ومن قرأ \"فَتنوا\" بالفتح وهو ابن عامر (^٢)، فالمعنى: فتنوا أنفسهم. وعن عمرو بن ميمون قَالَ: أحرق المشركون عمار بن ياسر بالنار فكان - ﷺ - يمر به، ويمر بيده عَلَى رأسه فيقول: \"يا نارُ كوني بردًا وسلامًا عَلَى عمار كما كنت عَلَى إبراهيم، تقتُلك الفئةُ الباغية\" (^٣).\nوعن ابن ابنه قَالَ: أخذ المشركون عمارًا فلم يتركوه حتَّى نال من رسول الله وذكر آلهتهم بخير. فلما أتى رسول الله - ﷺ - قَالَ: \"ما وراءك؟ \" قَالَ: شر يا رسول الله، والله ما تُركِتُ حتَّى نِلْتُ منك، وذَكَرْتُ آلهتهم بخير، فقال: \"فكيف تجد قلبك؟ \" قَالَ: مطمئنًا بالإيمان، قَالَ: \"فإن عادوا فعد\" (^٤).\n_________\n(^١) انظر: \"طبقات ابن سعد\" ٣/ ٢٤٨ عن عمرو بن ميمون، وفيه: وفيهم نزلت هذِه الآية: ﴿وَالَّذِينَ هَاجَرُوا فِي اللهِ مِنْ بَعْدِ مَا ظُلِمُوا﴾. [النحل: ٤١] وهو خطأ، وصواب الآية: ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا﴾ [النحل: ١١٠].\nوقد عزا السيوطي في \"الدر\" ٤/ ٢٤٩ آثار عمار وصهيب وبلال .. لابن سعد وذكر الآية كما عند المصنف.\n(^٢) انظر: \"الحجة للقراءات السبعة\" ٥/ ٧٩، \"حجة القراءات\" ص ٣٩٥، \"الكشف عن وجوه القراءات السبع وعللها وحججها\" ٢/ ٤١.\n(^٣) رواه ابن سعد في \"الطبقات\" ٣/ ٢٤٨، وابن عساكر في \"تاريخ دمشق\" ٤٣/ ٣٧٢. والجزء الأخير من الحديث رواه مسلم من حديث أم سلمة (٢٩١٦).\n(^٤) رواه ابن سعد ٣/ ٢٤٩، والطبري في \"التفسير\" ٧/ ٦٥١ (٢١٩٤٦) والحاكم ٢/ ٣٥٧. وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي، وأبو نعيم في \"الحلية\" ١/ ١٤٠، والبيهقي ٨/ ٢٠٨ - ٢٠٩، عند الحاكم والبيهقي: عن أبي عبيدة بن محمد بن عمار بن ياسر عن أبيه …\nقال الألباني في \"فقه السيرة\" ص ١٢٢: في ثبوت هذا السياق نظر، وعلته الإرسال.","vol":"2","page":655},{"text":"شهد عمار بدرًا، والمشاهد كلها، وهاجر إلى أرض الحبشة ثمَّ المدينة، وفيه نزل قوله تعالى: ﴿إِلَّا مَنْ أُكْرِهَ﴾ .. الآية. وكان إسلامه بعد بضعة وثلاثين رجلًا هو وصهيب.\nروى عن علي وغيره من الصحابة، ومناقبه جمة، روي لَهُ اثنان وستون حديثًا اتفقا منها عَلَى حديثين، وانفرد البخاري بثلاثة، ومسلم بحديث، وآخى النبي - ﷺ - بينه وبين حذيفة، وكان رجلًا آدم، طوالا، أشهل العينين، بعيدما بين المنكبين، لا يغير شيبه، قتل بصفين في صفر سنة سبع وثلاثين مع علي عن ثلاث، وقيل: أربع وتسعين (سنة) (^١)، ودفن هناك بصفين، وقتل وهو مجتمع العقل، وسأل عمر عمارًا فقال له: أساءك عزلنا إياك؟ قَالَ: لئن قُلْتُ ذَلِكَ لقد ساءني حين استعملتني، وساءني حين عزلتني (^٢).\nرابعها: هذا الحديث سلف شرحه في الباب السالف المشار إليه.\nخامسها: قول عمار - ﵁ - رواه أبو القاسم اللالكائي عن علي بن أحمد بن جعفر، (نا) (^٣) أبو العباس أحمد بن علي المرْهِبِي، (نا) (^٤) أبو محمد الحسن بن علي بن جعفر الصيرفي، (نا) (^٥) أبو نعيم،\n_________\n(^١) من (ج).\n(^٢) رواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٥٦. وانظر تمام ترجمته في: \"الطبقات الكبرى\" ٣/ ٢٤٦، \"معجم الصحابة\" لابن قانع ٢/ ٢٤٩ (٧٦٣)، \"معرفة الصحابة\" ٤/ ٢٠٧٠ (٢١٦٠)، \"الاستيعاب\" ٣/ ٢٢٧ (١٨٨٣)، \"الجمع بين رجال الصحيحين\" لابن القيسراني ١/ ٣٩٩، \"تهذيب الكمال\" ٢١/ ٢١٥ (٤١٧٤)، \"تاريخ الإسلام\" ٣/ ٥٦٩، \"الإصابة\" ٢/ ٥١٢ (٥٧٠٤).\n(^٣) في (ج): ثنا.\n(^٤) في (ج): حدثنا.\n(^٥) في (ج): ثنا.","vol":"2","page":656},{"text":"(نا) (^١) فطر عن أبي إسحاق عن صلة بن زفر عنه (^٢). ورواه رسته أيضًا عن سفيان، (نا) (^٣) أبو إسحاق، فذكره، ورواه البغوي في \"شرح السنة\" عن عمار مرفوعًا (^٤)، قَالَ جماعات منهم أبو الزناد: هذِه الثلاث عليها مدار الإسلام، وهي جامعة للخير كله؛ لأن من أنصف من نفسه فيما بينه وبين الله وبين الخلق، ولم يضيِّع شيئًا مما لله تعالى عليه، وللناس عليه، ولنفسه بلغ الغاية في الطاعة.\nوأما بذل السلام للعالم فمعناه: للناس كلهم، لقوله - ﷺ -: \"وتقرأ السلام عَلَى من عرفت ومن لم تعرف\". وهذا من أعظم مكارم الأخلاق، ويتضمن التواضع وهو أن لا ترتفع عَلَى أحد، ولا تحتقر أحدًا، وإصلاح ما بينه وبين الناس بحيث لا يكون بينه وبين أحد شحناء، ولا أمر يمتنع من السلام عليه بسببه.\nكما يقع لكثير من الناس، ففيه الحث عَلَى إفشاء السلام وإشاعته، وأما الإنفاق من الإقتار فهو الغاية في الكرم، وقد مدح الله تعالى\n_________\n(^١) في (ج): ثنا.\n(^٢) \"شرح أعتقاد أهل السنة والجماعة\" (١٧١٣).\n(^٣) في (ف): نا.\n(^٤) \"شرح السنة\" ١٢/ ٢٦١ موقوفًا وليس مرفوعًا، ورواه مرفوعًا البزار كما في \"كشف الأستار\" (٣٠)، وقال: هذا رواه غير واحد موقوفًا على عمار.\nوالقضاعي في \"مسند الشهاب\" ٢/ ٦٥ (٨٩٢)، واللالكائي (١٦٩٨).\nوذكره الهيثمي في \"المجمع\" ١/ ٥٦، وقال: رواه البزار، ورجاله رجال الصحيح، إلا أن شيخ البزار لم أر من ذكره، وهو الحسن بن عبد الله الكوفي. اهـ.\nوقال أيضًا ١/ ٥٧: رواه الطبراني في \"الكبير\" وفيه: القاسم أبو عبد الرحمن، وهو ضعيف. اهـ.\nقال الألباني في \"الإيمان\" لأبي عبيد ص ١٧: روي مرفوعًا وموقوفًا، والراجح الوقف على أن في سنده من كان اختلط.","vol":"2","page":657},{"text":"(فاعله) (^١) بقوله: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [الحشر: ٩] وهذا عام في نفقة الرجل عَلَى عياله وضيفه والسائل منه، وفي كل نفقة في الطاعات، وهو متضمن للوثوق بالئه تعالى، والزهادة في الدنيا، (وقصر الأمل) (^٢) وهذا كله من مهمات طرق الآخرة.\n_________\n(^١) في (خ): فاعليه.\n(^٢) ساقطة من (ج).","vol":"2","page":658},{"text":"<span data-type='title' id=toc-224>٢١ - باب كُفْرَانِ الْعَشِيرِ وَكُفْرٍ (دُونَ) (^١) كُفْرٍ</span>\nفِيهِ: عَنْ أَبِي سَعيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ - ﷺ -. [٣٠٤]\n\n٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أُرِيتُ النَّارَ فَإِذَا أَكْثَرُ أَهْلِهَا النِّسَاءُ يَكْفُرْنَ\". قِيلَ أَيَكْفُرْنَ بِاللهِ؟ قَالَ: \"يَكْفُرْنَ الْعَشِيرَ، وَيَكْفُرْنَ الإِحْسَانَ، لَوْ أَحْسَنْتَ إِلَى إِحْدَاهُنَّ الدَّهْرَ ثُمَّ رَأَتْ مِنْكَ شَيْئًا قَالَتْ: مَا رَأَيْتُ مِنْكَ خَيْرًا قَطُّ\". [٤٣١، ٧٤٨، ١٠٥٢، ٣٢٠٢، ٥١٩٧ - مسلم: ٩٠٧ - فتح: ١/ ٨٣].\nنا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أُرِيتُ النَّارَ فَإِذَا أَكْثَرُ أَهْلِهَا النِّسَاءُ يَكْفُرْنَ\". قِيلَ أَيَكْفُرْنَ باللهِ؟ قَالَ: \"يَكْفُرْنَ العَشِيرَ، وَيَكْفُرْنَ الإِحْسَانَ، لَوْ أَحْسَنْتَ إِلَى إِحْدَاهُنَّ الدهْرَ ثُمَّ رَأَتْ مِنْكَ شَيْئًا قَالَتْ: مَا رَأَيْتُ مِنْكَ خَيْرًا قَطُّ\".\nالكلام عليه من وجوه:\nأحدها:\nحديث أبي سعيد هذا أخرجه البخاري في الحيض مسندًا كما ستعلمه (^٢)، وأخرجه مسلم أيضًا (^٣) وحديث ابن عباس أخرجه في كتاب العلم، عن سليمان بن حرب، نا شعبة، عن أيوب، عن ابن عباس (^٤).\n_________\n(^١) كذا للأصيلي وأبي ذر وابن عساكر وأبي الوقت، وللباقين: بَعْد. وسوف يشير المصنف إلى ذلك بعد قليل.\n(^٢) سيأتي برقم (٣٠٤) كتاب: الحيض، باب: ترك الحائض الصوم.\n(^٣) مسلم (٩٠٧).\n(^٤) سيأتي برقم (٩٨) باب: عظة الإمام النساء وتعليمهن.","vol":"2","page":659},{"text":"وأخرجه مسلم في العيدين، عن أبي بكر، وابن أبي عمر، عن سفيان، عن أيوب، وعن ابن أبي رافع، عن عبد الرزاق، عن ابن جريج كلاهما عن عطاء (^١).\nوأخرجه البخاري في: بدء الخلق (^٢)، والنكاح (^٣) والكسوف (^٤) مطولًا كما ستعلمه -إن شاء الله-.\nوأخرجه مسلم من حديث أبي هريرة (^٥)، وابن عمر أيضًا (^٦)، وأخرجاه من حديث جابر أيضًا (^٧).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا عطاء، وزيد بن أسلم. أما عطاء (ع) فهو أبو محمد عطاء بن يسار المدني الهلالي، مولى ميمونة زوج النبي - ﷺ -، أخو سليمان وعبد الملك وعبد الله. سمع خلقًا من كبار الصحابة، وعنه جمع من التابعين، وهو ثقة كثير الحديث، مات سنة ثلاث أو أربع ومائة، وقيل: سنة أربع وتسعين، وقيل: سنة سبع وتسعين (^٨).\n_________\n(^١) مسلم (٨٨٤) كتاب: صلاة العيدين.\n(^٢) سيأتى برقم (٣٢٠٢) باب: صفه الشمس والقمر.\n(^٣) سيأتى برقم (٥١٩٧) باب: كفران العشير.\n(^٤) سيأتى برقم (١٠٥٢) باب: صلاه الكسوف جماعة.\n(^٥) مسلم (٨٠) كتاب: الإيمان، باب: بيان نقصان الإيمان بنقص الطاعات.\n(^٦) مسلم (٧٩) كتاب الإيمان، باب: بيان نقصان الإيمان بنقص الطاعات.\n(^٧) سيأتى برقم (٩٦١) كتاب: العيدين، باب: المشى والركوب إلى العيد، ورواه مسلم (٨٨٥) كتاب: صلاة العيدين.\n(^٨) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ١٧٣، \"التاريخ الكبير\" ٦/ ٤٦١ (٢٩٩٢)، \"معرفة الثقات\" ٢/ ١٣٨ (١٢٤٥)، \"الجرح والتعديل\" ٦/ ٣٣٨ (١٨٦٧)، \"الثقات\" ٥/ ١٩٩، \"تهذيب الكمال\" ١٢٥/ ٢٠ - ١٢٨ (٣٩٤٦).","vol":"2","page":660},{"text":"فائدة:\nقول مسلم في \"صحيحه\" في كتاب التيمم عن عمير مولى ابن عباس أنه سمعه يقول: أقبلت أنا وعبد الرحمن بن يسار مولى ميمونة، وذكر الحديث (^١) كذا وقع فيه عبد الرحمن بن يسار، وهو خطأ وصوابه: عبد الله بن يسار، هكذا رواه البخاري وأبو داود والنسائي (^٢) وغيرهم، فتنبه لذلك (^٣).\n_________\n(^١) مسلم (٣٦٩) كتاب: الحيض، باب: التيمم.\n(^٢) البخاري (٣٣٧) كتاب: التيمم، باب: التيمم في الحضر، وأبو داود (٣٢٩)، والنسائي ١/ ١٦٥.\n(^٣) قال أبو علي الغساني الجياني: هكذا وقع في النسخ عن أبي أحمد الجلودي والكسائي وابن ماهان: أقبلت أنا وعبد الرحمن بن يسار وهو خطأ، والمحفوظ: أقبلت أنا وعبد الله بن يسار، وكذلك رواه البخاري عن ابن بكير، عن الليث: أقبلت أنا وعبد الله بن يسار.\nوهذا الحديث ذكره مسلم مقطوعًا، وقد حدثناه حكم بن محمد، قال … فرواه بسنده عن عمير مولى ابن عباس أنه سمعه يقول: أقبلت أنا وعبد الله بن يسار مولى ميمونة … الحديث.\nثم قال: فقد أورد مسلم في كتابه أحاديث يسيرة مقطوعة، منها هذا الحديث. اهـ.\n\"تقييد المهمل\" ٣٥/ ٧٩٨ - ٧٩٩.\nقلت: قول الجياني: أحاديث مقطوعة، يقصد بها أنها منقطعة، وهي التي سقط من إسنادها راو أو أكثر والتي منها المعلق وهي التي سقط من مبدأ إسنادها راوٍ أو أكثر على التوالي، كحديث مسلم هذا، أما الأحاديث المقطوعة فقد شاع إطلاقها على ما أضيف أو أسند إلى التابعي من قول أو فعل. والله أعلم.\nوقال المازري: هكذا وقع عند الجلودي والكسائي وابن ماهان: عبد الرحمن بن يسار -وهو خطأ- والمحفوظ: أقبلت أنا وعبد الله بن يسار. اهـ. \"المعلم بفوائد مسلم\" ١/ ١٤٩ - ١٥٠.\nوأورد القاضي عياض في \"إكمال المعلم\" ٢/ ٢٢٣ - ٢٢٤ كلام المازري وقال: روايتنا فيه من طريق السمرقندي، عن الفارسي، عن الجلودي فيما حدثنا به أبو بحر =","vol":"2","page":661},{"text":"وأما زيد (ع) بن أسلم: فهو أبو أسامة القرشي العدوي المدني التابعي الجليل، مولى عمر بن الخطاب، روى عن جماعات من الصحابة والتابعين، وعنه جمع من التابعين منهم الزهري وغيرهم منهم مالك، وجلالته مجمع عليها.\nقَالَ ابن سعد: كانت لَهُ حلقة في مسجد رسول الله - ﷺ -، وكان ثقة كثير الحديث، ومناقبه جمة، مات بالمدينة سنة ثلاث أو أربع أو ست وثلاثين ومائة، وقيل: نحو ثلاث وأربعين (^١).\nفائدة:\nهذا الإسناد كله مدنيون خلا ابن عباس لكنه أقام بالمدينة.\nثالثها:\nأردف البخاري هذا الباب بالذي قبله؛ لينبه عَلَى أن المعاصي تنقص الإيمان، ولا تخرج إلى الكفر الموجب للخلود في النار؛ لأنهم ظنوا أنه الكفر بالله. فأجابهم - ﷺ - أنه أراد كفرهن حق أزواجهن، وذلك لا محالة نقص من إيمانهن؛ لأنه يزيد بشكرهن العشير وبأفعال البر.\nفظهر بهذا أن الأعمال من الإيمان، وأنه قول وعمل كما أسلفناه، فإخراجه لَهُ هنا أيضًا؛ لينبه عَلَى أن الكفر قد يطلق عَلَى كفر النعمة، وجحد الحق، وهو أصله في اللغة ككفران العشير والإحسان إذ لم يرد الكفر بالله، فيفسر به كل ما أطلق عليه الكفر من المعاصي فيما\n_________\n= عنه: عبد الله بن يسار على ما ذكره. اهـ. وانظر: \"مسلم بشرح النووي\" ٤/ ٦٣.\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" الجزء المتمم ص ٣١٤ - ٣١٦ (٢١٩)، و\"التاريخ الكبير\" ٣/ ٣٨٧ (١٢٨٧)، و\"الجرح والتعديل\" ٣/ ٥٥٥ (٢٥١١)، و\"تهذيب الكمال\" ١٠/ ١٢ (٢٠٨٨).","vol":"2","page":662},{"text":"علم من الأحاديث كقوله - ﷺ - \"لا ترجعوا بعدي كفارا\" (^١) و\"أيما عبد أبق من مواليه فقد كلفر حتَّى يرجع إليهم\" (^٢) و\"أَمَّا مَنْ قَالَ مطرنا بِنَوْءِ كَذَا فَذَاكَ كَافِرٌ بِي، مُؤْمِنٌ بِالْكَوْكَبِ\" (^٣) و\"بين الشرك والكفر ترك الصلاة\" (^٤).\nرابعها:\nأصل الكفر: الستر والتغطية، يقال لليل كافر؛ لستره بالظلمة، وللابس الدرع وفوقها ثوب كافر للتغطية، وفلان كفر النعمة، أي: سترها فلم يشكرها، ويطلق عَلَى الكفر بالله تعالى، ويطلق عَلَى الحقوق والمال. ثمَّ الكفر بالله أنواع، حكاها الأزهري: إنكار، وجحود، وعناد، ونفاق، وهذِه الأربعة من لقي الله بواحدِ منها لم يغفر له.\nفالأول: أن يكفر بقلبه ولسانه، ولا يَعْرفُ ما يُذكر له من التوحيد، كما قَالَ تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ﴾ [البقرة: ٦] الآية أي: كفروا بالتوحيد، وأنكروا معرفته.\nوالثاني: أن يعرف بقلبه ولا يقرُّ بلسانه، وهذا ككفر إبليس وبلعم وأمية بن أبي الصلت.\nوالثالث: أن يعرف بقلبه ويقر بلسانه ويأبى أن يقبل الإيمان بالتوحيد، ككفر أبي طالب.\nوالرابع: أن يقر بلسانه، ويكفر بقلبه، ككفر المنافقين.\n_________\n(^١) سيأتي برقم (٤٤٠٣) كتاب: المغازي، باب: حجة الوداع.\n(^٢) رواه مسلم (٦٨) كتاب: الإيمان، باب: تسمية العبد الآبق كافرا، من حديث جرير بن عبد الله.\n(^٣) سيأتي برقم (٨٤٦) كتاب: الأذان، باب: يستقبل الإمام الناس إذا سلم، ورواه مسلم (٧١) كتاب: الإيمان، باب: بيان كفر من قال: مطرنا بالنوء.\n(^٤) رواه مسلم (٨٢) باب: بيان إطلاق اسم الكفر على من ترك الصلاة، من حديث جابر ﵁.","vol":"2","page":663},{"text":"قَالَ الأزهري: ويكون الكفر بمعنى البراءة. كقوله تعالى حكاية عن الشيطان: ﴿إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ﴾ [إبراهيم: ٢٢] أي: تبرأتُ.\nقَالَ: وأما الكفر الذي هو دون ما ذكرنا فالرجل يقر بالوحدانية والنبوة بلسانه، ويعتقد ذَلِكَ بقلبه، لكنه يرتكب الكبائر من القتل، والسعي في الأرض بالفساد، ومنازعة الأمر أهله، وشق عصا المسلمين ونحو ذَلِكَ (^١).\nهذا كلامه، وقد أطلق الشرع الكفر عَلَى ما سوى الأنواع الأربعة، وهو كفران الحقوق والنعم، كهذا الحديث وغيره مما قدمته، وهذا مراد البخاري بقوله، وكفر دون كفر. وفي بعض الأصول: وكفر بعد كفر، وهي بمعنى الأول.\nوقوله: (\"يكفرن\") التقدير: هن يكفرن، (فقيل: لما يا رسول الله؟ قال: \"يكفرن\") (^٢) كما جاء في صلاة الكسوف.\nخامسها:\n(\"العشير\"): المعاشر. قالوا: والمراد هنا: الزوج يسمى بذلك الذكر والأنثى؛ لأن كل واحد منهما يعاشر صاحبه، ولا يمتنع كما قَالَ النووي حمله عَلَى عمومه، والعشير أيضًا: الخليط والصاحب.\nسادسها:\n(\"قط\") لتأكيد نفي الماضي، وفيها لغات: فتح القاف وضمها مع تشديد الطاء المضمومة فيهما، وبضمها مع التخفيف، وكسرها مع التخفيف، وبفتحها مع تشديد الطاء المكسورة، وبالفتح مع الإسكان ومع الضم، ومع الكسر بالتخفيف، وقد سلف بعضها.\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣١٦٠ - ٣١٦١.\n(^٢) من (ج).","vol":"2","page":664},{"text":"قَالَ الجوهري عن الكسائي: كان أصلها قَطَط، فسكن الأول وحرك الآخر؛ بإعرابه هذا إِذَا كانت معناها: الزمان، إما إِذَا كانت بمعنى: \"حَسْب\" وهو الإكتفاء، فهي مفتوحة ساكنة الطاء. تقول: رأيته مرة واحدة فقط (^١)، قَالَ القاضي: وقد تكون هذِه للتقليل أيضًا.\nسابعها: في فوائده:\nالأولى: ما ترجم لَهُ، وهو أن الكفر قد يطلق عَلَى غير الكفر بالله تعالى ويؤخذ منه صحة تأويل الكفر في الأحاديث السالفة ونحوها عَلَى كفر النعمة والحقوق.\nالثانية: وعظ الإمام، وأصحاب الولايات، وكبار الناس رعاياهم وتباعهم وتحذيرهم المخالفات، وتحريضهم عَلَى الطاعات. كما جاء في رواية أخرى في \"الصحيح\": \"يا معشر النساء تصدقن\" (^٢).\nالثالثة: مراجعة المتعلِّمِ العالِمَ، والتابعِ المتبوعَ فيما قاله إِذَا لم يظهر لَهُ معناه.\nالرابعة: تحريم كفران الحقوق والنعم؛ إذ لا يدخل النار إلا بارتكاب حرام، قَالَ النووي: توعده عليهما بالنار يدل عَلَى أنهما من الكبائر.\nالخامسة: التعذيب عَلَى جحد الإحسان، والفضل، (وشكر النعم) (^٣)، وشكر المنعم واجب.\n_________\n(^١) \"الصحاح\" ٣/ ١١٥٣ مادة: (قطط).\n(^٢) ستأتي برقم (٣٠٤) كتاب: الحيض، باب: ترك الحائض الصوم.\n(^٣) ساقطة من (ج).","vol":"2","page":665},{"text":"باقي\n[كتاب الإيمان]\n\n<span data-type='title' id=toc-225>٢٢ - باب الْمَعَاصِى مِنْ أَمْرِ الْجَاهِلِيَّةِ</span>\nوَلَا يُكَفَّرُ صَاحِبُهَا بِارْتِكَابِهَا إِلاَّ بِالشِّرْكِ لِقَوْلِ النَّبِيِّ - ﷺ -: \"إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ\". وَقَوْلِ اللهِ تَعَالَى: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨].\n\n٣٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ وَاصِلٍ الأَحْدَبِ، عَنِ الْمَعْرُورِ قَالَ: لَقِيتُ أَبَا ذَرٍّ بِالرَّبَذَةِ، وَعَلَيْهِ حُلَّةٌ، وَعَلَى غُلَامِهِ حُلَّةٌ، فَسَأَلْتُهُ عَنْ ذَلِكَ، فَقَالَ: إِنِّى سَابَبْتُ رَجُلًا، فَعَيَّرْتُهُ بِأُمِّهِ، فَقَالَ لِىَ النَّبِيُّ - ﷺ -: \"يَا أَبَا ذَرٍّ، أَعَيَّرْتَهُ بِأُمِّهِ؟ إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ، إِخْوَانُكُمْ خَوَلُكُمْ، جَعَلَهُمُ اللهُ تَحْتَ أَيْدِيكُمْ، فَمَنْ كَانَ أَخُوهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ، وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ، وَلَا تُكَلِّفُوهُمْ مَا يَغْلِبُهُمْ، فَإِنْ كَلَّفْتُمُوهُمْ فَأَعِينُوهُمْ\". [٢٥٤٥، ٦٠٥٠ - مسلم: ١٦٦١ - فتح: ١/ ٨٤]","vol":"3","page":7},{"text":"<span data-type='title' id=toc-226>باب ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا﴾</span> [الحجرات: ٩]\nفَسَمَّاهُمُ الْمُؤْمِنِينَ.\n\n٣١ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْمُبَارَكِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ وَيُونُسُ، عَنِ الْحَسَنِ، عَنِ الأَحْنَفِ بْنِ قَيْسٍ قَالَ: ذَهَبْتُ لأَنْصُرَ هَذَا الرَّجُلَ، فَلَقِيَنِى أَبُو بَكْرَةَ فَقَالَ: أَيْنَ تُرِيدُ؟ قُلْتُ: أَنْصُرُ هَذَا الرَّجُلَ. قَالَ: ارْجِعْ، فَإِنِّى سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ\". فَقُلْتُ: يَا رَسُولَ اللهِ، هَذَا الْقَاتِلُ، فَمَا بَالُ الْمَقْتُولِ؟ قَالَ: \"إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِهِ\". [٦٨٧٥، ٧٠٨٣ - مسلم: ٢٨٨٨ - فتح: ١/ ٨٤]\nثنَا عَبْدُ الرَّحْمَنِ بْنُ المُبَارَكِ، ثنَا حَمَّادُ بْنُ زيدٍ، ثنَا أَيُّوبُ وُيونُسُ، عَنِ الحَسَنِ، عَنِ الأَحْنَفِ بْنِ قَيْسٍ قَالَ: ذَهَبْتُ لأَنْصُرَ هذا الرَّجُلَ، فَلَقِيَنِي أَبُو بَكْرَةَ فَقَالَ: أَيْنَ تُرِيدُ؟ قُلْتُ: أَنْصُرُ هذا الرَّجُلَ. قَالَ: ارْجِعْ فَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِذَا التَقَى المُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ\". قُلْتُ: يَا رَسُولَ اللهِ، هذا القَاتِلُ فَمَا بَالُ المَقْتُولِ؟ قَالَ: \"إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِهِ\".\nنَا سُلَيْمَانُ بْنُ حَرْب نا شُعْبَةُ، عَنْ وَاصِلٍ، عَنِ المَعْرُورِ قَالَ: لَقِيتُ أَبَا ذَرٍّ بِالرَّبَذَةِ، وَعَلَيْهِ حُلَّةٌ، وَعَلَى غُلَامِهِ حُلَّةٌ، فَسَأَلْتُهُ عَنْ ذَلِكَ، فَقَالَ: إِنِّي سَابَبْتُ رَجُلًا، فَعَيَّرْتُهُ بِأُمِّهِ، فَقَالَ لِيَ النَّبِيُّ - ﷺ -: \"يَا أَبَا ذَرٍّ أَعَيَّرْتَهُ بِأُمِّهِ؟ إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ، إِخْوَانُكُمْ خَوَلُكُمْ، جَعَلَهُمُ اللهُ تَحْتَ أَيْدِيكُمْ، فَمَنْ كَانَ أَخُوهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأكُلُ، وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ، وَلَا تُكَلِّفُوهُمْ مَا يَغْلِبُهُمْ، فَإِنْ كَلَّفْتُمُوهُمْ فَأَعِينُوهُمْ\".\nهكذا وقع في أكثر النسخ بعد الآية الثانية، حديث الأحنف عن أبي","vol":"3","page":8},{"text":"بكرة، ثم حديث أبي ذر (^١)، ووقع في كثير من نسخه قبل ذِكر الآية الثانيه حديث أبي ذر ثمَّ قَالَ: باب: ﴿وَإِنْ طَائِفَتَانِ﴾ [الحجرات: ٩] الآية ثمَّ ساق حديث أبي بكرة (^٢)، والجميع حَسن.\nومقصوده بذلك أن مرتكب المعصية لا يكفر، ولا يخرج بذلك عن اسم الإيمان والإسلام، وهذا مذهب أهل السنة.\nفإن قُلْتَ: إنما سمي في الآية مؤمنًا، وفي الحديث مسلمًا حال الالتقاء لا في حال القتال وبعده، قُلْتُ: الدلالة من الآية ظاهرة، فإن قوله تعالى: ﴿فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ﴾ [الحجرات: ١٠] سماهما أخوين بعد القِتال، وأمر بالإصلاح بينهما؛ ولأنهما عاصيان قبل القِتال، وهو من حين سعيا إليه وقصداه. والحديث محمول عَلَى معنى الآية.\nوحديث عُبَادة بن الصَّامت صريح في الدلالة، وهو قوله - ﷺ -: \"وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا ثُمَّ سَتَرَهُ اللهُ، فَهُوَ إِلَى اللهِ، إِنْ شَاءَ عَفَا عَنْهُ، وَإِنْ شَاءَ عَاقَبَهُ\" (^٣). والأحاديث بنحو هذا كثيرة (صريحة) (^٤) صحيحة معروفة مع آيات من القرآن العزيز.\nثمَّ الكلام عَلَى الحديت الأول -وهو حديث أبي بكرة- من وجوه:\nأحدها:\nأخرجه أيضًا البخاري في الفتن عن عبد الله بن عبد الوهاب، نا حمَّاد بن سلمة، عن رجل لم يسمه، عن الحسن قَالَ؟ خَرجتُ\n_________\n(^١) وهي رواية أبي ذر عن مشايخه الثلاثة كما في هامش \"اليونينية\" ١/ ١٥، وعليه جرى شرح ابن حجر ﵀ ١/ ٨٥. وقد سبق نصه برقم (٣٠).\n(^٢) وهي رواية الأصيلي كما نبه على ذلك ابن حجر في \"الفتح\"، وكما في متن \"اليونينية\".\n(^٣) سبق برقم (١٨).\n(^٤) من (ج).","vol":"3","page":9},{"text":"بسلاحي ليالي الفتنة، فاستقبلني أبو بكرة فقال: أين تُريد؟ قُلْتُ: أريد نصرة ابن عم رسول الله - ﷺ -. يعني: عليًّا وهذا بيان للمبهم في الرواية السالفة، ثمَّ ساق الحديث. قَالَ حمَّاد بن زيد: فَذكرتُ هذا الحديث لأيوب، وُيونس بن عبيد، وأنا أريد أن يُحدثاني به، فقالا: إنَّما روى هذا الحسن عن الأحنف عن أبي بكرة.\nقَالَ البخاري: ونا سليمان، نا حماد بن زيد، فساقهُ وفيه: فقلتُ، أو قِيل: يا رسول الله، هذا القاتل. والباقي مثلهُ (^١)، وأخرجه مسلم من طُرق (^٢).\nثانيها: في التعريف برجاله:\nفأيوب سلف، وأمَّا أبو بكرة فهو: نفيع -بالنون- بن الحارث بن كَلَدة -بالكاف واللام المفتوحتين- بن عمرو بن علاج بن سلمة -وهو عبد العزى- بن غِيَرة -بكسر الغين المعجمة وفتح المثناة تحت- ابن عوف بن قَسِي -بفتح القاف وكسر السين المهملة- وهو: ثقيف بن منبه الثقفي، وقيل: نفيع بن مسروح مولى الحارث بن كلدة طبيب رسول الله - ﷺ -، وقيل: اسمه مسروح، وأمه: سمية أَمَةٌ للحارث بن كلدة، وهو أخو زياد لأمه، وهو ممن نزل يوم الطائف إلى رسول الله من حصن الطائف في بكرة، وكُنِّيَ أبا بكرة لذلك.\nقَالَ الجوهري: بكرة البئر: ما يستقى عليها، وجمعها بَكَرٌ بالتحريك كحلْقة وحلق وهو من شواذ الجمع (^٣).\n_________\n(^١) سيأتي برقم (٧٠٨٣) كتاب: الفتن، باب: إذا التقى المسلمان بسيفيهما.\n(^٢) \"صحيح مسلم\" (٢٨٨٨) كتاب: الفتن وأشراط الساعة، باب: إذا تواجه المسلمان بسيفيهما.\n(^٣) \"الصحاح\" ٢/ ٥٩٦، مادة: (بكر).","vol":"3","page":10},{"text":"أعتقه رسول الله جييه، وهو معدود في مواليه، وكان أبو بكرة يقول: أنا من إخوانكم في الدين، وأنا مولى رسول الله - ﷺ -، وإنْ أَبَى النَّاس ألا ينسبوني فأنا نفيع بن مسروح (^١).\nوكان من فضلاء الصحابة وصالحيهم، ولم يزل مُجتهدًا في العبادة حتَّى توفي. قَالَ الحسن: لم يكن بالبصرة من الصَّحابة أفضل منه، ومن عمران بن حصين، رُوِي لَهُ مائة واثنان وثلاثون حديثًا، اتفقا عَلَى ثمانية، وانفرد البخاري بخمسة، ومسلم بحديث.\nروى عنه: ابناه عبد الرحمن ومسلم وغيرهما من كِبار التابعين، وكان ممن اعتزل يوم الجمل، ولم يُقاتل مع واحد من الفريقين، مات بالبصرة سنة إحدى وخمسين، وقيل: سنة اثنتين (^٢).\nوأمَّا الأحنف بن قيس فهو أبو بحر، واسمه الضحاك، وقيل: صخر بن قيمس بن معاوية بن حصين بن حفص بن عبادة بن النزال بن مُرة بن عُبيد بن مُقاعس بن عمرو بن كعب بن سعد بن زيد مناة بن تميم. وُلِد وهو أحنف، والأحنف: الأعوج، والحنف: الاعوجاج في الرِّجْل (^٣)، وهو أن تقبل إحدى الإبهامين من إحدى الرجلين عَلَى الأخرى، وقيل: هو الذي يمشي عَلَى ظهر قدمه من شقها. أي:\n_________\n(^١) ذكره ابن عبد البر في \"الاستيعاب\" ٤/ ٦٣، والذهبي في \"سير أعلام النبلاء\" ٣/ ٦.\n(^٢) انظر ترجمته - ﵁ -: \"الطبقات الكبرى\" لابن سعد ٧/ ١٥، و\"التاريخ الكبير\" ٨/ ١١٢ (٢٣٨٨)، و\"الآحاد والمثاني\" لابن أبي عاصم ٣/ ٢٠٧ (٤٦٢)، و\"الجرح والتعديل\" ٨/ ٤٨٩ (٢٢٣٩)، و\"معجم الصحابة\" لابن قانع ٣/ ١٤٢ (١١١٧)، \"الثقات\" لابن حبان ٣/ ٤١١، \"الاستيعاب\" ٤/ ٢٣، (٣٠٣)، \"تهذيب الكمال\" ٣٠/ ٥ (٦٤٦٥)، \"أسد الغابة\" ٥/ ٣٥٤ (٥٢٨٢)، \"سير أعلام النبلاء\" ٣/ ٥ - ١٠، \"الإصابة\" ٤/ ٢٣ (١٤٤).\n(^٣) \"الصحاح\" ٢/ ١٣٤٧، مادة (حنف).","vol":"3","page":11},{"text":"الذي يلي خنصرها، وكانت أمه ترقصه، وتقول:\nوالله لولا حنف في رجله … ما كان في الحي غلام مثله\nوعنه عن رجل من بني ليث أنه - ﷺ - قَالَ: \"اللهُمَّ اغفر للأحنف\" فما شيء أرجى عندي من ذَلِكَ (^١).\nأدرك زمان النبي جيَخييه، ولم يره، وسمع: عمو وعليًّا والعباس وغيرهم، وعنه: الحسن وغيره.\nقَالَ الحسن: ما رأيت شريف قوم كان أفضل من الأحنف. وعنه أنه قَالَ: إنه ليمنعني من كثير من الكلام مخافة الجواب (^٢). مات بالكوفة سنة سبع وستين في إمارة ابن الزُبير (^٣).\nوأمَّا الحسن فهو: أبو سعيد الحسن بن أبي الحسن يسار الأنصاري، مولاهم، البصري، وأمه خيرة مولاة أم سَلَمة أم المؤمنين، وُلد لسنتين بقيتا من خلافة عمر. قالوا: ربما خرجت أمه في شُغل فيبكي\n_________\n(^١) رواه أحمد ٥/ ٣٧٢، وابن سعد في \"الطبقات\" ٧/ ٩٣ - ٩٤، والبخاري في \"التاريخ الكبير\" ٢/ ٥٠، والفسوي في \"المعرفة والتاريخ\" ١/ ٢٣٠ وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٤٣٣ (١٢٢٥)، والطبراني ٨/ ٢٨ (٧٢٢٥) والحاكم ٣/ ٦١٤، وابن الأثير في \"أسد الغابة\" ١/ ٦٨ - ٦٩.\nقال الهيثمي في \"المجمع\" ١٠/ ٢: رجال أحمد رجال الصحيح غير علي بن زيد وهو حسن. اهـ\nقلت: بل ضعفه الجمهور.\n(^٢) رواه ابن سعد في: \"الطبقات\" ٧/ ٩٥.\n(^٣) انظر ترجمته في: \"الطبقات\" لابن سعد ٩٥/ ٧، \"التاريخ الكبير\" ٢/ ٥٠ (١٦٤٩)، \"الآحاد والمثاني\" ٢/ ٤٣٣ (٣٢٧)، \"الثقات\" لابن حبان ٤/ ٥٥، \"معرفة الصحابة\" لأبي نعيم ١/ ٣٦٧ (٢٦٦)، \"الاستيعاب\" ١/ ١٢٦، \"أسد الغابة\" ١/ ٦٨ (٥١)، \"تهذيب الكمال\" ٢/ ٢٨٢ - ٢٨٤، \"سير أعلام النبلاء\" ٤/ ٩٦، \"الإصابة\" ١/ ١٠٠ (٤٢٩).","vol":"3","page":12},{"text":"فتعطيه أم سلمة ثديها فيدر عليه، فيرون أن الفصاحة (والبركة) (^١) والحكمة من بركة ذَلِكَ.\nنشأ بوادي القرى (^٢)، ورأى طلحة بن عبيد الله وعائشة، ولم يَصح لَهُ سماع منهما، وقيل: لقي عليًّا ولم يصح، وحَضر الدار وله أربع عشرة سنة، فسمع ابن عمر وأنسًا وجندب بن عبد الله وغيرهم من الصحابة وخلقًا من التابعين. وعنه خلقٌ من التابعين فمن بعدهم.\nروينا عن الفُضيل بن عياض قَالَ: سألت هِشام بن حسَّان كم أدرك الحسن من الصحابة؟ فقال: مائة وثلاثين. قُلْتُ: فابن سيرين قَالَ: ثلاثين (^٣).\nوسُئِل أبو زرعة عن الحسن، ألقي أحدًا من البدريين؟ قَالَ: رآهم رؤية، رأى عثمان وعليًّا، قيل له: سمع منهما؟ قَالَ: لا، كان الحسن يوم بويع عليٌّ ابن أربع عشرة سنة رأى عليًّا بالمدينةج، ثمَّ خرج عليٌّ إلى الكوفة والبصرة، ولم يلقه الحسن بعد ذَلِكَ (^٤).\nوروينا عنه قَالَ: غزونا خراسان ومعنا ثلاثمائة من الصحابة، وقال ابن سعد: كان جامعًا عالمًا رفيعًا فقيهًا ثقة مأمونًا عابدًا ناسكًا كثير العلم فصيحًا جميلًا وسيمًا، قدم مكة فأجلسوه عَلَى سرير، واجتمع النَّاس إليه فحدثهم، وكان فيمن أتاه مجاهد وعطاء وطاوس وعمرو بن شعيب،\n_________\n(^١) من (ج).\n(^٢) هو وادي بين المدينة والشام من أعمال المدينة كثير القرى، فتحها النبي - ﷺ - سنة سبع عنوة، ثم صولحوا على الجزية. انظر: \"معجم البلدان\" ٥/ ٣٤٥.\n(^٣) رواه ابن عساكر في \"تاريخ دمشق\" ٥٣/ ١٨٤.\n(^٤) انظر: \"المراسيل\" لابن أبي حاتم ص ٣١ (٥٤).","vol":"3","page":13},{"text":"فقالوا (أو) (^١) قَالَ بعضهم: ما رأينا مثل هذا قط (^٢).\nوسُئِل أنس بن مالك عن مسألة (فقال) (^٣): سلوا مولانا الحسن؛ فإنه سمع وسمعنا فحفظ ونسينا (^٤). وإمامته وجلالته مُجمع عليها. مات سنة عشر ومائة، ومات ابن سيرين بعده بمائة يوم (^٥).\nفائدة: روى البخاري هذا الحديث هنا عن الحسن عن الأحنف كما سلف، ورواه في: الفتن عن الحسن عن أبي بكرة، وأنكر يحيى بن معين والدارقطني سماع الحسن من أبي بكرة (^٦). قَالَ الدارقطني: بينهما الأحنف (^٧)، واحتج بما سلف.\nوكذا رواه هشام (و) (^٨) المعلى بن زياد عن الحسن (^٩)، وذهب غيرهما إلى صحة سماعه منه كما ساقه في الفتن، واستدل بما أخرجه البخاري أيضًا: في الفتن في باب: قول النبي - ﷺ -: \"إن ابني هذا سيد\"\n_________\n(^١) في (ج): و.\n(^٢) \"الطبقات الكبرى\" ٧/ ١٥٧ - ١٥٨.\n(^٣) في (ف): فقالوا.\n(^٤) \"الطبقات الكبرى\" ٧/ ١٧٦.\n(^٥) انظر ترجمته في: \"الطبقات\" لابن سعد ٧/ ١٥٦، \"التاريخ الكبير\" ٢/ ٢٨٩ (٢٥٠٣)، \"معرفة الثقات\" للعجلي ١/ ٢٩٣ (٢٩١)، \"الجرح والتعديل\" ٣/ ٤٠ (١٧٧)، \"تهذيب الكمال\" ٦/ ٩٥ - ٩٦ (١٢١٦)، \"تهذيب الأسماء واللغات\" ١/ ١٦١ (١٢٢)، \"سير أعلام النبلاء\" ٤/ ٥٦٣ (٢٢٣).\n(^٦) انظر: \"إكمال تهذيب الكمال\" ٤/ ٨٧.\n(^٧) \"الإلزامات والتتبع\" ص ٢٢٣.\n(^٨) في (ف): ابن، وفي (ج): عن، والمثبت هو الصواب كما في مصادر التخريج.\n(^٩) رواه النسائي ٧/ ١٢٥، عن هشام، ورواه أحمد ٥/ ٤٣، وابن أبي عاصم في \"الآحاد\" ص ٢٠٨، والطبراني في \"الأوسط\" ٨/ ٢٠٦، وابن حبان ١٣/ ٣١٩ وذكره البخاري تعليقًا بعد حديث (٧٠٨٣) عن هشام والمعلى بن زياد وغيرهما.","vol":"3","page":14},{"text":"عن علي بن عبد الله، عن سفيان، عن إسرائيل. فذكر الحديث. وفيه: قَالَ الحسن: ولقد سمعت أبا بكرة قَالَ: بينما النبي - ﷺ - يخطب (^١).\nقَالَ البخاري: قَالَ علي بن المديني: إنما صح عندنا سماع الحسن من أبي بكرة بهذا الحديث (^٢).\nوقال الباجي: هذا الحسن المذكور في هذا الحديث الذي قَالَ فيه: سمعت أبا هريرة. إنما هو الحسن بن علي، وليس بالحسن البصري (^٣).\nوأثنى علي بن المديني وأبو زرعة عَلَى مراسيل الحسن، وضعفها بعضهم.\nوأمَّا يونس فهو: أبو عبد الله يُونس بن عُبيد بن دينار العبدي مولاهم البصري التابعي، رأى أنسًا، وسمع الحسن وابن سيرين وغيرهما من كبار التابعين، وعنه: الأئمة الأعلام، منهم: الثوري وشعبة وآخرون. وجلالتُهُ وفضله وثقته مُجمع (عليها) (^٤).\nقَالَ سعيد بن عامر: ما رأيت رجلًا قط أفضل منه، وأهل البصرة عَلَى ذا. مات سنة تسع وثلاثين ومائة.\nقَالَ حمَّاد بن زيد: ووُلِد بعد الجارف (^٥).\nوأمَّا حمَّاد بن زيد فهو: الإمام أبو إسماعيل حمَّاد بن زيد بن درهم\n_________\n(^١) سيأتي برقم (٧١٠٩) كتاب: الفتن، باب: قول النبي - ﷺ - للحسن بن علي.\n(^٢) \"صحيح البخاري\" بعد حديث (٢٧٠٤).\n(^٣) \"التعديل والتجريح\" ٢/ ٤٨٦.\n(^٤) في (ج): عليه، وما أثبتناه هو اللائق بالسياق.\n(^٥) انظر ترجمته في:\n\"الطبقات\" لابن سعد ٧/ ٢٦٠، \"التاريخ الكبير\" ٨/ ٤٠٢ (٣٤٨٨)، \"الجرح والتعديل\" ٩/ ٢٤٢ (١٠٢٠)، \"تهذيب الكمال\" ٣٢/ ٥١٧.","vol":"3","page":15},{"text":"الأزدي البصري مولئ جرير بن حازم. سمع ثابتًا البناني وغيره من التابعين، وعنه السفيانان وخلق.\nقَالَ عبد الرحمن بن مهدي: أئمة الناس في زمانهم أربعة، الثوري بالكوفة، ومالك بالحجاز، والأوزاعي بالشام، وحمَّاد بن زيد بالبصرة، وما رأيت أعلم من حمَّاد بن زيد، ولا سُفيان ولا مالك.\nوقال عبيد الله بن الحسن: إنما هما الحمادان، فإذا طلبتم العلم فاطلبوه منهما (^١).\nوقال ابن معين: ليس أحد أثبت من حمَّاد بن زيد.\nوقال يحيى بن يحيى: ما رأيت أحدًا من الشيوخ أحفظ من حماد بن زيد.\nوقال أبو زرعة: حماد بن زيد أثبت من حمَّاد بن سلمة.\nوقال ابن سعد: كان ثقة ثبتًا حُجة كثير الحديث، وأنشد ابن المبارك فيه:\nأيَّها الطالب علمًا … ائتِ حمَّاد بن زيد\nفخذ العلم بحلم … ثُمَّ قيَّده بقيد\nودع البدعة من … آثار عمرو بن عُبيد\nوإجماع الأئمة والحفاظ من أهل عصره فمن بعده مُنعقد عَلَى جلالته، وعظم علمه، وحفظه، وإتقانه، وإمامته. وُلد سنة ثمان وتسعين، ومات سنة تسع وسبعين ومائة، عن إحدى وثمانين. قَالَ الخطيب: حدث عن حمَّاد بن زيد: إبراهيم بن أبي عبلة، والهيثم بن سهل وبين وفاتيهما مائة وثماني سنين وأكثر. وحدَّث عنهُ الثوري:\n_________\n(^١) رواه ابن أبي حاتم في \"الجرح والتعديل\" ١/ ١٧٩، ٣/ ١٣٨.","vol":"3","page":16},{"text":"وبين وفاته ووفاة الهيثم مائة سنة أو أكثر (^١).\nوأمَّا شيخ البخاري فهو أبو بكر، ويُقال: أبو محمد عبد الرحمن بن المبارك بن عبد الله البصري القيشي -بالمثناة والشين المعجمة- سَمع جمعًا، منهم: خالد الواسطي، وعنهُ جماعة من الأعلام والحفاظ منهم: البخاري وأبو داود، وأبو زرعة، وأبو حاتم وقال: صدوق، وروى النسائي عن رجل عنه، ولم يرو له مسلم شيئًا.\nمات سنة ثمان، وقيل: تسع وعشرين ومائتين، وقيل: سنة عشرين.\nحكاه النووي في \"شرحه\"، ولم يذكره المزي، وإنما حكى الأولين فقط، (ووقع في شرح شيخنا الشيخ قطب الدين: مات سنة ثمان وعشرين، وقيل: تسع وعشرين فاعلم ذَلِكَ) (^٢).\nفائدة:\nفي هذا الإسناد لطيفتان: كل رجاله بصريون، وفيه ثلاثة تابعيون يروي بعضهم عن بعض، وَهُم: الأحنف والحسن وأيوب مع يونس.\nالوجه الثالث:\nالآية الأولى دالة (عَلَى مذهب) (^٣) أهل الحق عَلَى أن من مات مُوحدًا لا يُخلد في النار، وإن ارتكب من الكبائر -غير الشرك- ما ارتكب، وقد جاءت به الأحاديث الصحيحة في قوله: \"وإن زنى،\n_________\n(^١) \"السابق واللاحق\" ص ١٨٠ (٤٨).\n(^٢) ما بين القوسين ساقط من (ج).\nوانظر ترجمة عبد الرحمن بن المبارك في: \"الطبقات\" لابن سعد ٧/ ٢٨٦، \"التاريخ الكبير\" ٣/ ٢٥ (١٠٠)، \"الجرح والتعديل\" ٣/ ١٣٧ (٦١٧)، \"تهذيب الكمال\" ٧/ ٢٣٩.\n(^٣) في (ج): لمذهب.","vol":"3","page":17},{"text":"وإن سَرق\" (^١). والمُراد بالآية: من مات عَلَى الذنوب من غير توبة؛ لأنه لو مات عليها فلا فرق فيه بين الشرك وغيره، وقد تظاهرت الأدلة، وإجماع السلف عليه.\nوأما الآية الثانية فهي عمدة أصحابنا وغيرهم من العلماء في قتال أهل البغي. وسيأتي بسط الكلام في ذَلِكَ في بابه، حيث ذكره البخاري، إن شاء الله تعالى.\nالرابع:\nالطائفة: القطعة من الشيء. قاله أهل اللغة (^٢). والمراد بالطائفتين في الآية: الفرقتان من المسلمين. وقد تطلق الطائفة عَلَى الواحد، هذا قول الجمهور من أهل اللغة وغيرهم.\nوقال الزجاج: الذي عندي أن أقل الطائفة اثنان. وقد حمل الشافعي وغيره من العلماء الطائفة في مواضع من القرآن عَلَى أوجه مختلفة بحسب المواطن، فهي في قوله تعالى: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ﴾ [التوبة: ١٢٢]، واحد فأكثر، واحتج به في قبول خبر الواحد، وفي قوله تعالى: ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ﴾ [النور: ٢] أربعة. وفي قوله تعالى: ﴿فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ﴾ [النساء: ١٠٢] ثلاثة.\nوفرقوا في هذِه المواضع بحسب القرائن، أما في الأولى فلأن\nالإنذار يحصل به، وفي الثانية؛ لأنها البينة فيه، وفي الثالثة؛ لذكرهم\nبلفظ الجمع في قوله: ﴿وَلْيَأْخُذُوا أَسْلِحَتَهُمْ﴾ [النساء: ١٠٢] .. إلى\n_________\n(^١) سيأتي برقم (١٢٣٧) كتاب الجنائز، باب في الجنائز ومن كان آخر كلامه لا إله إلا الله. ورواه مسلم (٩٤) كتاب: الإيمان، باب: من مات لا يشرك بالله شيئًا دخل الجنة.\n(^٢) \"المجمل\" ١/ ٥٩٠، \"تهذيب اللغة\" ٣/ ٢١٥٥.","vol":"3","page":18},{"text":"آخره، وأقله ثلاثة عَلَى المذهب المختار، وقول جمهور أهل اللغة والفقه والأصول. فإن قُلْتَ: فقد قَالَ تعالى في آية الإنذار: ﴿لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ﴾ [التوبة: ١٢٢] وهذِه ضمائر جموع.\nفالجواب: أن الجمع عائد إلى الطوائف التي تجتمع من الفرق.\nالخامس:\nالرجل المبهم في هذِه الرواية هو علي بن أبي طالب كما أسلفناه في الرواية الأخرى.\nالسادس:\nقوله: (\"إِذَا التَقَى المُسْلِمَانِ\") وفي الرواية الأخرى: \"إِذَا تواجه المسلمان\" (^١). ومعنى تواجه: ضرب كل منهما صاحبه أي: ذاته وجملته.\nالسابع:\nمعنى قوله - ﷺ -: (\"فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ\") أنهما يستحقانها، وأمرهما إلى الله تعالى، كما هو مصرح به في حديث عبادة، \"فإن شاء عفي عنهما، وإن شاء عاقبهما\" (^٢) ثمَّ أخرجهما من النار فأدخلهما الجنة، كما ثبت في حديث أبي سعيد وغيره في العصاة الذين يخرجون من النار فينبتون كما تنبت الحبة في جانب السيل (^٣). ونظير هذا الحديث في المعنئ قوله تعالى: ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾ [النساء: ٩٣] معناه: هذا\n_________\n(^١) سيأتي برقم (٧٠٨٣) كتاب: الفتن، باب: إذا التقى المسلمان بسيفيهما، ورواه مسلم (٢٨٨٨) كتاب: الفتن، باب: إذا تواجه المسلمان بسيفيهما.\n(^٢) سبق برقم (١٨) باب: (١١).\n(^٣) سبق برقم (٢٢) باب: تفاضل أهل الإيمان في الأعمال.","vol":"3","page":19},{"text":"جزاؤه، وليس بلازم أن يُجازى، ثمَّ هذا الحديث محمول عَلَى غير المتأول، كمن قاتل لعصبية وغيرها.\nالثامن:\nاختلف العلماء في القتال في الفتنة، فمنع بعضهم القتال فيها وإن دخلوا عليه، عملًا بظاهر هذا الحديث، وبحديث أبي بكرة في \"صحيح مسلم\" الطويل: \"إنها ستكون فتن\" (^١) الحديث. وقال هؤلاء: لا يقاتل وإن دخلوا عليه وطلبوا قتله، ولا تجوز لَهُ المدافعة عن نفسه؛ لأن الطالب متأول، وهذا مذهب أبي بكرة وغيره.\nوفي \"طبقات ابن سعد\" مثله عن أبي سعيد الخدري، وقال عمران بن حصين وابن عمر وغيرهما: لا يدخل فيها فإن قصدوا (دافع) (^٢) عن نفسه. وقَالَ معظم الصحابة والتابعين وغيرهما: يجب نصر الحق وقِتال الباغين؛ لقوله تعالى: ﴿فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ﴾ [الحجرات: ٩] وهذا هو الصحيح.\nوتتأول أحاديث المنع عَلَى من لم يظهر لَهُ الحق، أو عَلَى عدم التأويل لواحد منهما، ولو كان كما قَالَ الأولون لظهر الفساد واستطالوا (^٣).\nوالحق الذي عليه أهل السنة الإمساك عن ما شجر بين الصحابة، وحسن الظن بهم والتأويل لهم، وأنهم مجتهدون متأولون، لم يقصدوا معصية ولا محض الدنيا، فمنهم المخطئ في اجتهاده والمصيب. وقد رفع الله الحرج عن المجتهد المخطئ في الفروع، وضعَّف أجر\n_________\n(^١) مسلم (٢٨٨٧) كتاب الفتن، باب نزول الفتن كمواقع القطر.\n(^٢) في (ج): دفع.\n(^٣) انظر: \"مسلم بشرح النووي\" ١٨/ ١٠.","vol":"3","page":20},{"text":"المصيب. وتوقف الطبري وغيره في تعيين المحق منهم، وصرح (به الجمهور) (^١) إذ كان أفضل من كان عَلَى وجه الدنيا حينئذ.\nوتأول غيره بوجوب القيام بتغيير المنكر في طلب قتلة عثمان الذين في عسكره، وأنهم لا يعتقدون إمامة، ولا (يعطون) (^٢) بيعة حتَّى نقضوا ذَلِكَ، ولم ير هو دفعهم إذ الحكم فيهم للإمام، وكانت الأمور لم تستقر، وفيهم عدد ولهم منعة وشوكة، ولو أظهر تسليمهم أولًا أو القصاص منهم لاضطرب الأمر، ومنهم جماعة لم يدخلوا في شيء، واحتجوا بالنهي عن التلبس بالفتن، وعذروا الطائفتين بتأويلهم، ولم يروا إحداهما باغية فيقاتلوها (^٣).\nالتاسع:\nقوله - ﷺ -: (\"إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِهِ\") وفي رواية أخرى: \"إنه قَدْ أراد قتل صاحبه\" (^٤) فيه حجة للقول الصحيح الذي عليه. الجمهور: أن العزم عَلَى الذنب، والعقد عَلَى عمله معصية يأثم به وإن لم يعمله ولا تكلم به، بخلاف الهم المعفو عنه، وللمخالف أن يقول: هذا فعل أكثر من العزم، وهو المواجهة والقتال (^٥).\n_________\n(^١) في (ج): الجمهور به.\n(^٢) في الأصل: يطيعون، والصواب ما أثبتناه كما في \"المفهم\" ٧/ ٢١٣.\n(^٣) انظر: \"إكمال المعلم\" ٨/ ٤٢١ - ٤٢٢، \"المفهم\" ٧/ ٢١٢ - ٢١٣، \"مسلم بشرح النووي\" ١٨/ ١١.\n(^٤) سيأتي برقم (٦٨٧٥) كتاب الديات، باب: قول الله تعالى: ﴿وَمَنْ أَحْيَاهَا﴾.\n(^٥) انظر: \"إكمال المعلم\" ٨/ ٤٢١.","vol":"3","page":21},{"text":"الحديث الثاني: حديث أبي ذر.\nوالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا عن سليمان عن شعبة، وأخرجه في: العتق: عن آدم عن شعبة أتم من هذا (^١)، وفي الأدب: عن عمرو بن حفص بن غياث عن أبيه (^٢)، وأخرجه مسلم في: الإيمان والنذور، عن أبي بكر بن أبي شيبة، عن وكيع، وعن أحمد بن يونس، عن زهير، وعن (أبي كريب) (^٣)، عن أبي معاوية، وعن (إسحاق بن إبراهيم) (^٤)، عن عيسى بن يونس، كلهم، عن الأعمش، وعن أبي موسى (^٥) وبندار، عن غندر، عن شعبة، عن واصل كلاهما، عن المعرور (^٦).\nالوجه الثاني: في التعريف برواته:\nوقد سلف ترجمة شعبة وسليمان.\nوأما أبو ذر فهو جُنْدب -بضم الجيم والدال، وحُكي فتح الدال، وعن بعضهم فيه كسر أوله وفتح ثالثه، وكأنه قاله لغة من واحد الجنادب، الذي هو طائر -وقيل: اسمه بُرَير- بضم الموحدة وراء مكررة -بن جندب. والمشهور الأول. (جُندُب) (^٧) بن جُنادة- بضم\n_________\n(^١) سيأتي برقم (٢٥٤٥) كتاب: العتق، باب: قول النبي - ﷺ -: \"العبيد إخوانكم .. \".\n(^٢) سيأتي برقم (٦٠٥٠) كتاب: الأدب، باب: ما ينهى من السباب واللعن.\n(^٣) في الأصول: أبي بكر، والمثبت هو الصواب كما في مسلم.\n(^٤) في الأصول: إسحاق بن يونس، والمثبت من \"صحيح مسلم\".\n(^٥) هو محمد بن المثنى.\n(^٦) مسلم (١٦٦١) كتاب: الأيمان والنذور، باب: إطعام المملوك.\n(^٧) من (ف).","vol":"3","page":22},{"text":"الجيم- بن سفيان بن عبيد بن الوقيعة بن حرام بن غفار بن مُلَيل -بضم الميم وفتح اللام- بن ضصرة بن بكر بن عبد مناة بن كنانة بن خزيمة بن مدركة الغفاري، السيد الجليل.\nأسلم قديمًا، جاء عنه أنه قَالَ: أنا رابع أربعة في الإسلام (^١).\nويقال: كان خامس خمسة. أسلم بمكة ثمَّ رجع إلى بلاد قومه فأقام بها حتَّى مضت (بدر) (^٢) وأحد والخندق، ثمَّ رجع إلى المدينة.\nوحديث إسلامه وإقامته عند زمزم مشهورة في \"الصحيح\" (^٣)، ومناقبه جمة، وزهده مشهور، وتواضعه وزهده مشبه في الحديث بتواضع عيسى عصيه وزهده (^٤).\n_________\n(^١) رواه ابن حبان ١٦/ ٨٣ (٧١٣٤)، الطبراني في \"الكبير\" ٢/ ١٤٧ (١٦١٧، ١٦١٨)، الحاكم ٣/ ٣٤١ - ٣٤٢، وقال: هذا حديث صحيح الإسناد ولم يُخَرجاه.\nقال الهيثمي في \"المجمع\" ٩/ ٣٢٧: رواه الطبراني بإسنادين، وأحدهما متصل الإسناد ورجاله ثقات.\n(^٢) زيادة من (ج).\n(^٣) سيأتي برقم (٣٥٢٢) كتاب المناقب، باب قصة إسلام أبي ذر.\n(^٤) رواه الترمذي (٣٨٠٢)، والبزار في \"البحر الزخار\" ٩/ ٤٥٨ (٤٠٧٢)، والطبراني في \"الأوسط\" ٥/ ٢٢٣ (٥١٤٨)، وابن عدي في \"الكامل\" ٦/ ٤٨٥ (١٤١٢)، والحاكم ٣/ ٣٤٢، وابن حبان ١٦/ ٨٤، من طريق النضر بن محمد، عن عكرمة ابن عمار، عن أبي زميل -سماك بن الوليد- عن مالك بن مرثد، عن أبيه، عن أبي ذرّ قال: قال لي رسول الله - ﷺ -، وفيه: \" .. أصدق من أبي ذر، شبيه عيسى ابن مريم\".\nقال الترمذي: هذا حديث حسن غريب من هذا الوجه. اهـ.\nوقال البزار: وهذِه الأحاديث التي رواها النضر بن محمد، عن عكرمة لا نعلم أحدًا شاركه فيها عن عكرمة. اهـ.\nوقال الطبراني: لم يرو هذا الحديث عن عكرمة بن عمار إلا النضر بن محمد الجرشي. اهـ. =","vol":"3","page":23},{"text":"روي لَهُ مائتا حديث وأحد وثمانون حديثًا، اتفقا منها عَلَى اثني عشر، وانفرد البخاري بحديثين، ومسلم بسبعة عشر. روى عنه: ابن عباس وأنس، وعنه خلق من التابعين، مات بالربذة سنة اثنين وثلاثين، وصلى عليه ابن مسعود، وقصته فيها مشهورة.\nوقد أوضحت ترجمته في كتابنا المسمى بـ \"العدة في معرفة رجال العمدة\" فراجعها منه.\nومن مذهبه أنه يُحرم عَلَى الإنسان مازاد عَلَى حاجته من المال، وكان قوالًا بالحق. وسُئل عليٌّ عنه فقال: ذاك رجل وعي علمًا عجز عنه الناس، وأوكأ علمه، ولم يخرج شيئًا منه (^١).\nوعن أبي ذر قَالَ: تركنا رسول الله، وما يقلب طائرٌ جناحيه في\n_________\n= وقال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه. اهـ.\nوالحديث ضعفه الألباني في \"ضعيف الترمذي\".\nورواه ابن سعد في \"الطبقات\" ٤/ ٢٢٨، وابن أبي شيبة في \"مصنفه\" ٦/ ٣٩٠ (٣٢٢٥٧) من طريق أبي أمية بن يعلى، عن أبي الزناد، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"ما أظلت الخضراء ولا أقلت الغبراء من ذي لهجة أصدق من أبي ذرّ، ومن سره أن ينظر إلى تواضع عيسى ابن مريم فلينظر إلى أبي ذر\".\nقال الذهبي في \"السير\" ٢/ ٥٩: أبو أمية بن يعلى واهٍ. اهـ.\nورواه الطبراني في \"الكبير\" ٢/ ١٤٩ (١٦٢٦) من طريق إبراهيم الهجري رفعه إلى عبد الله بن مسعود، عن النبي - ﷺ -، بلفظ: \"من سره أن ينظر إلى شبيه عيسى ابن مريم خَلْقًا وخُلُقًا فلينظر إلى أبي ذرّ\".\nقال الهيثمي في \"المجمع\" ٩/ ٣٣٠: رواه الطبراني. وفيه: إبراهيم الهجري، وهو ضعيف، وإبراهيم مع ضعفه لم يدرك ابن مسعود. اهـ.\nوالحديث في الجملة صحيح بشواهده عند الألباني كما في \"الصحيحة\" (٢٣٤٣).\n(^١) رواه ابن سعد في \"الطبقات\" ٢/ ٣٥٤، ٤/ ٢٣٢، والفسوي في \"المعرفة والتاريخ\" ٢/ ٥٣٩ - ٥٤٠، والطبراني في \"الكبير\" ٦/ ٢١٣ (٦٠٤١).","vol":"3","page":24},{"text":"السماء، إلا ذكرنا منه علما (^١). وعن أبي مرثد قَالَ: جلست إلى أبي ذر إذ وقف عليه رجل فقال: ألم ينهك أمير المؤمنين عن الفتيا فقال أبو ذر: والله لو وضعتم عَلَى هذِه -وأشار إلى حلقه- أن أترك كلمة سمعتها من رسول الله لأنفذتها قبل أن يكون ذَلِكَ (^٢).\nكان طوالًا آدم، أبيض الرأس واللحية. روي عنه أنه قَالَ: ما زال بي الأمر بالمعروف والنهي عن المنكر حتَّى ما ترك لي الحق صديقًا (^٣).\n_________\n(^١) رواه أبو داود الطيالسي ١/ ٣٨٥ (٤٨١)، وأحمد ٥/ ١٥٣، ١٦٢ من طريق الأعمش، عن منذر الثوري، عن أصحاب له عن أبي ذرّ.\nورواه ابن سعد في \"الطبقات\" ٢/ ٣٥٤، وأحمد ٥/ ١٦٢ من طريق فطر بن خليفة، عن منذر الثوري، عن أبي ذرّ.\nقال البزار في \"البحر الزخار\"، (٣٨٩٧) ومنذر الثوري لم يدرك أبا ذرّ. اهـ.\nورواه البزار في \"البحر الزخار\" (٣٨٩٧)، والطبراني في \"الكبير\" ٢/ ١٥٥ - ١٥٦ (١٦٤٧)، وابن حبان ١/ ٢٦٧ (٦٥) من طريق محمد بن عبد الله بن يزيد المقرئ، عن ابن عيينة، عن فطر بن خليفة، عن أبي الطفيل، عن أبي ذرّ.\nقال الهيثمي في \"المجمع\" ٨/ ٢٦٣: رواه أحمد والطبراني، ورجال الطبراني رجال الصحيح غير محمد بن عبد الله بن يزيد المقرئ، وهو ثقة، وفي إسناد أحمد من لم يسم. اهـ.\nوالحديث صحح إسناده الألباني في \"الصحيحة\" (١٨٠٣).\nورواه أبو يعلى في \"مسنده\" (٥١٠٩) من طريق فطر بن خليفة، عن عطاء قال: قال أبو الدرداء، ثم ساقه.\nوعزاه الحافظ في \"المطالب العالية\" (٣٨٤٦) لابن منيع، وقال: رواته ثقات إلا أنه منقطع واختلف على فطر. اهـ.\n(^٢) سيأتي هذا التعليق في كتاب العلم، باب: العلم قبل القول والعمل.\n(^٣) رواه ابن سعد في \"الطبقات\" ٤/ ٢٣٦. وانظر ترجمته في: \"الاستيعاب\" ١/ ٣٢١ - ٣٢٤، \"أسد الغابة\"، ١/ ٣٥٧ (٨٠٠)، \"الإصابة\" ٤/ ٦٢ (٣٨٤).","vol":"3","page":25},{"text":"وأما المعرور فهو:-بعين مهملة وراء مكررة- أبو أمية المعرور بن سويد الأسدي الكوفي التابعي. سمع عمر بن الخطاب وغيره، وعنه: واصل والأعمش، وقال: رأيته وهو ابن عشرين ومائة سنة، وهو أسود الرأس واللحية. قَالَ يحيى بن معين وأبو حاتم: ثقة (^١).\nوأما واصل فهو: ابن حيان -بالمثناة تحت- الأسدي الكوفي الأحدب. سمع جماعة من التابعين، وعنه جمع من الأعلام منهم: الثوري. قَالَ يحيى بن معين: ثقة، وقال أبو حاتم: صدوق صالح الحديث. مات سنة عشرين ومائة (^٢).\nالوجه الثالث: في ألفاظه ومعانيه:\nالأول: الجاهلية: ما قبل الإسلام. سموا بذلك (لشدة جهالاتهم) (^٣).\nالثاني: الربذة -بفتح الراء ثمَّ موحدة ثمَّ ذال معجمة- عَلَى ثلاث مراحل من المدينة قريبة من ذات عرق (^٤).\nالثالث: الحلة: ثوبان لا يكون ثوبًا واحدًا، قاله أهل اللغة،\nويكونان غير لفيفين، رداء وإزار سميا بذلك؛ لأن كل واحد منهما يحل عَلَى الآخر.\nوفي أبي داود قَالَ: رأيت أبا ذر بالربذة، وعليه برد غليظ، وعلى\n_________\n(^١) انظر ترجمته في: \"الطبقات\" لابن سعد ٧/ ١٥، \"معرفة الثقات\" للعجلي ٢/ ٢٨٧ (١٧٥٧)، \"الجرح والتعديل\" ٨/ ٤١٥ (١٨٩٥)، \"الثقات\" لابن حبان ٥/ ٤٥٧، \"تهذيب الكمال\" ٢٨/ ٢٦٢، \"سير أعلام النبلاء\" ٤/ ١٧٤.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٨/ ١٧١ (٢٥٩٠)، \"معرفة الثقات\" للعجلي ٢/ ٣٣٨ (١٩٢٧)، \"الجرح والتعديل\" ٩/ ٢٩ - ٣٠ (١٣٣)، \"تهذيب الكمال\" ٣٠/ ٤٠٠ - ٤٠١، \"الكاشف\" ٢/ ٣٤٦ (٦٠٢٧).\n(^٣) في (ج): لكثرة جهالتهم.\n(^٤) انظر: \"معجم البلدان\" ٣/ ٢٤.","vol":"3","page":26},{"text":"غلامه مثله. فقال القوم: يا أبا ذر لو كنت أخذت الذي عَلَى غلامك فجعلته مع هذا فكانت حلة وكسوت غلامك ثوبًا آخر. فقال أبو ذر: إني ساببت رجلًا. وذكر الحديث وفي آخره: \"إنهم إخوانكم، فضلَّكُم الله عليهم، فمَنْ لم يلائمكم فبيعوه، ولا تُعذبوا خَلْقَ الله\" (^١).\nالرابع: قوله: (فسألته عن ذَلِكَ). إنما سأله لأن عادة العرب وغيرهم أن تكون ثياب المملوك دون سيده.\nالخامس: قوله - ﷺ -: (\"إنَّك امرؤٌ فيك جاهِليَّة\"). معناه: إنك في التعيير بأُمِّهِ عَلَى خُلُقٍ من أخلاق الجاهلية، ولمستَ جاهليًّا محضًا، وينبغي للمسلم أن لا يكون فيه شيء من أخلاقهم.\nقيل: إنه عير الرجل بسواد أمه كما سيأتي، كأنه قَالَ: يا ابن السوداء ونحوه. وقد ذكره البخاري في كتاب: الأدب، فقال فيه: كَانَ بَيْنِي وَبَيْنَ رَجُلٍ كَلَامٌ، وَكَانَتْ أُمُّهُ أَعْجَمِيَّةً، فَنِلْتُ مِنْهَا، فَذَكَرَنِي للنَّبِيِّ - ﷺ -، فَقَالَ لِي: \"أَسَابَبْتَ فُلَانًا؟ \". قُلْتُ: نَعَمْ. قَالَ: \"أفَنِلْتَ مِنْ أُمِّهِ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ\". قُلْتُ: عَلَى سَاعَتِي هذِه مِنْ كِبَرِ السِّنِّ! قَالَ: \"نَعَمْ، هُمْ إِخْوَانُكُمْ\" .. الحديث وفي آخره: \"فليُعنه عليه\" (^٢).\nوجاء في مسلم في أول هذا الحديث: إنه كان بيني وبين رجل من إخواني كلام، وفيه: فقال لَهُ - ﷺ -: \"إنَّك امرؤٌ فيك جاهلية\". فقلت: يا رسول الله من سبَّ الرجال سبوا أباه وأمه. فقال: \"يا أبا ذر إنك امرؤٌ فيك جاهلية\" (^٣).\n_________\n(^١) أبو داود (٥١٥٧). وصححه الألباني في \"صحيح الترغيب والترهيب\" (٢٢٨٢).\n(^٢) سيأتي برقم (٦٠٥٠) في الأدب، باب ما ينهى من السباب واللعن.\n(^٣) مسلم (١٦٦١) كتاب الإيمان، باب: إطعام المملوك مما يأكل وإلباسه مما يلبس، ولا يكلفه ما يغلبه.","vol":"3","page":27},{"text":"وجاء في رواية لمسلم \"فليبعه\" بدل \"فليعنه\"، وهي وهم، كما نبَّه عليه القاضي (^١).\nوالصواب ما في البخاري كما رواه الجمهور. وفي غير البخاري أنه - ﷺ - قَالَ لأبي ذر: \"أعيرتَه بأُمِّه؟ ارفع رأسك فما أنت بأفضل ممن ترى من الأحمر والأسود إلا أن تفضل (في دين) (^٢).\nوقد روي أن بلالًا كان هو الذي عيره بأمه، عن الوليد بن مسلم قَالَ: كان بين بلال وبين أبي ذر محاورة فعيره أبو ذر بسواد أمه. فانطلق بلال إلى رسول الله - ﷺ - فشكى إليه تعييره بذلك، فأمره أن يدعوه.\nفلما جاء أبو ذر قَالَ له: \"أشتمتَ بلالًا وعيرته بسواد أمه؟ \" قَالَ: نعم. قَالَ رسول الله - ﷺ -: \"ما كنتُ أحسب أنه بقي في صدرِك مِنْ أمرِ الجاهلية شيء\". فألقى أبو ذر نفسه بالأرض، ثمَّ وضع خده عَلَى التراب، وقال: والله لا أرفع خدي من التراب حتَّى يطأ بلال خدي بقدمه. فوطئ خده.\nالسادس: قَدْ عرفت الرجل المبهم في هذا الحديث وأنه بلال، وأما الغلام فلا يحضرني اسمه فليتتبع.\n_________\n(^١) \"إكمال المعلم\" ٥/ ٤٣٤.\n(^٢) في (ج): في دين الله، والحديث رواه ابن راهويه ١/ ٤٢٧ - ٤٢٨ (٤٩٣)، والطبراني في \"مسند الشاميين\" (٢٣٤٣) من طريق كلثوم بن محمد، ثنا عطاء الخراساني، عن أبي هريرة - ﵁ -.\nقلت: فيه كلثوم قال ابن أبي حاتم: سمعت أبي يقول: لا يصح حديثه، وقال ابن عدي: يحدث عن عطاء الخراساني بمراسيل وغيره مما لا يتابع عليه.\nوعطاء الخراساني لم يسمع من أبي هريرة، سئل يحيى بن معين هل سمع عطاء الخراساني من أحد من الصحابة؟ قال؟ لا أعلمهُ. انظر: \"الكامل في الضعفاء\" ٧/ ٢١١، \"الجرح والتعديل\" ٧/ ١٦٤، \"مراسيل ابن أبي حاتم\" ص ١٥٧ (٥٧٦).","vol":"3","page":28},{"text":"السابع: قوله - ﷺ -: (\"إِخْوَانُكُمْ خَوَلُكُمْ\"). قَالَ أهل اللغة: الخول: الخدم. سموا بذلك؛ لأنهم يتخولون الأمور أي: يصلحونها، ويقومون بها. يقال: خال المال يخوله إِذَا أحسن القيام عليه، وقيل: إنه لفظ مشترك، تقول: خال المال، والشيء يخول وخلت أخول خولًا إِذَا سست الشيء وتعاهدته، وأحسنت القيام عليه. والخائل: الحافظ، ويقال: خال المال، وخائل مال، وخولي مال، وخوَّله الله الشيء أي: ملَّكه إياه (^١).\nالثامن: قوله: (\"أَعَيَّرْتَهُ بأُمِّهِ؟ \") فيه ردٌّ عَلَى [من] منع أن يقال: عيره بكذا، وإنما يقال: عيره أَمه وردوا عَلَى من قَالَ:\nأيها الشامت المعير بالدهر … ................. (^٢)\nوالحديث حجة عليهم، والعار: العيب، والمعاير: المعايب.\nالوجه الرابع في فوائده:\nالأولى: ما ترجم لَهُ البخاري من أن المعاصي من أمر الجاهلية، ولا يكفر صاحبها بمجرد فعلها، واحترز بارتكابها عن اعتقادها، فإنه إِذَا اعتقد حل محرم معلوم من دين الإسلام ضرورة كالخمر والزنا وشبههما كفر قطعًا، إلا أن يكون قريب عهد بالإسلام أو نشأ ببادية بعيدة عن العلماء، بحيث يجوز أن يَخْفى عليه تحريم ذَلِكَ؛ فإنه حينئذٍ لا يَكْفر، بل يعرف تحريم ذَلِكَ، فإن اعتقد حله بعد ذَلِكَ كفر.\n_________\n(^١) انظر: \"المجمل\" ١/ ٣٠٧، \"النهاية في غريب الحديث\" ٢/ ٨٨.\n(^٢) عزاه أبو الفرج الأصفهاني في كتابه \"الأغاني\" ٢/ ١٣١ لعدي بن زيد، والشطر الثاني هو:\n................. … أأنت المبرأ الموفور","vol":"3","page":29},{"text":"وما ذكرناه من كونه لا يكفر بارتكاب المعاصي الكبائر هو مذهب أهل السنة بأجمعهم، وشذ الخوارج فكفروه، والمعتزلة حيث حكموا بتخليده في النار من غير تكفير، ومذهب أهل الحق أنه لا يخلد في النار، وإن ارتكب من الكبائر غير الشرك ما ارتكب، كما جاءت الأحاديث: \"وإن زنى، وإن سرق\".\nواحتج البخاري بالآية السالفة: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] وهي صريحة في الدلالة لأهل الحق؛ لأن المراد: من مات عَلَى الذنوب بلا توبة، ولو كان المراد: من تاب لما كان فرق بين الشرك وغيره، وقد تظاهرت الأدلة عَلَى ذَلِكَ، وإجماع السلف عليه.\nالثانية: النهي عن سبَّ العبيد وتعييرهم بوالديهم، والحثُّ عَلَى الإحسان إليهم، والرفق بهم، فلا يجوز لأحد تعيير أحد بشيء من المكروه يعرفه في آبائه، وخاصة نفسه، كما نهى عن الفخر بالآباء، ويلحق بالعبد من في معناه من أَجِيرٍ، وخادم، وضعيف، وكذا الدواب، ينبغي أن يحسن إليها، ولا تكلف من العمل ما لا تطيق الدوام عليه، فإن كلفه ذَلِكَ لزمه إعانته (عليه) (^١) بنفسه أو بغيره.\nالثالثة: عدم الترفع عَلَى المسلم، وإن كان عبدًا أو نحوه من الضعفة؛ لأن الله تعالى قَالَ: ﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ﴾ [الحجرات: ١٣] وقد تظاهرت الدلائل عَلَى الأمر باللطف بالضعفة، وخفض الجناح لهم، وعلى النهي عن احتقارهم والترفع عليهم.\n_________\n(^١) من (ج).","vol":"3","page":30},{"text":"الرابعة: استحباب الإطعام مما يأكل، والإلباس مما يلبس، ولا يكلفه من العمل ما لا يطيق الدوام عليه، وسيأتي بسط ذَلِكَ في: العتق، إن شاء الله.\nالخامسة: المحافظة عَلَى الأمر بالمعروف، والنهي عن المنكر.\nالسادسة: إطلاق الأخ عَلَى الرقيق.\nالسابعة: أن إطعام المملوك من الخبز وما يقتاته إطعام مما يأكله؛ لأن (من) للتبعيض، ولا يلزمه أن يطعمه من كل ما يأكل عَلَى العموم من الأدم، وطيبات العيش، مع أن المستحب أن لا يستأثر عَلَى عياله، ولا يفضل نفسه في العيش عليهم.","vol":"3","page":31},{"text":"<span data-type='title' id=toc-227>٢٣ - باب ظُلْمٌ دُونَ ظُلْمٍ</span>\n٣٢ - حَدَّثَنَا أَبُو الْوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ ح. قَالَ: وَحَدَّثَنِى بِشْرٌ قَالَ: حَدَّثَنَا مُحَمَّدٌ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: لَمَّا نَزَلَتِ ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] قَالَ أَصْحَابُ رَسُولِ اللهِ - ﷺ -: أَيُّنَا لَمْ يَظْلِمْ؟ فَأَنْزَلَ اللهُ: ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣]. [٣٣٦٠، ٣٤٢٨، ٣٤٢٩، ٤٦٢٩، ٤٧٧٦، ٦٩١٨، ٦٩٣٧ - مسلم: ١٢٤ - فتح: ١/ ٨٧]\nثنَا أَبُو الوَليدِ قَالَ: حَدَّثنَا شُعْبَةُ وَحَدَّثَنِي بِشْرٌ ثنَا غندر، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: لَمَّا نَزَلَتِ ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ قَالَ أَصْحَابُ رَسُولِ اللهِ - ﷺ -: أَيّنَا لَمْ يَظْلِمْ؟ فَأَنْزَلَ اللهُ ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا، وفي: أحاديث الأنبياء عن أبي الوليد (^١) كما ترى، وفي: التفسير عن بندار عن ابن أبي عدي عن شعبة (^٢)، وفي أحاديث الأنبياء أيضًا: عن عمر بن حفص بن غياث عن أبيه (^٣)، وعن إسحاق عن عيسى بن يونس (^٤)، وفي التفسير (^٥) أيضًا، واستتابة المرتدين عن قتيبة عن جرير (^٦).\n_________\n(^١) سيأتي برقم (٣٤٢٨) باب: قول الله تعالى ﴿وَلَقَدْ آتَيْنَا لُقْمَانَ﴾.\n(^٢) سيأتي برقم (٤٦٢٩) باب: ولم يلبسوا إيمانهم بظلم.\n(^٣) سيأتي برقم (٣٣٦٠) باب: قول الله تعالى ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾.\n(^٤) سيأتي برقم (٣٤٢٩) باب: قول الله تعالى: ﴿وَلَقَدْ آتَيْنَا لُقْمَانَ﴾.\n(^٥) سيأتي برقم (٤٧٧٦) باب: ﴿لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾.\n(^٦) سيأتي برقم (٦٩١٨) باب: إثم من أشرك بالله، وعقوبته في الدنيا والآخرة.","vol":"3","page":32},{"text":"ورواه مسلم (^١) هنا عن أبي بكر عن ابن إدريس، وأبي معاوية، ووكيع، وعن إسحاق، وابن خشرم عن عيسى، وعن منجاب عن علي بن مسهر، وعن أبي كريب عن ابن إدريس كلهم عن الأعمش عن إبراهيم به.\nوقال فيه البخاري في بعض طرقه: لما نزلت الآية شق ذَلِكَ عَلَى أصحاب رسول الله - ﷺ - فقالوا: أينا لم يلبس إيمانه بظلم؟! فقال رسول الله - ﷺ -: \"إنه ليس كذلك ألا تسمعون إلى قول لقمان ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣] \" (^٢) ولفظ مسلم قريب من هذا، فإن فيه: قالوا: أينا لم يظلم نفسه. فقال - ﷺ -: \"ليس هو كما تظنون إنما هو كما قَالَ لقمان لابنه ﴿يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ \".\nثانيها:\nمناسبة الحديث للتبويب أن الإيمان تمامه بالعمل، وأن المعاصي تنقصه، ولا تخرجه إلى الكفر.\nثالثها: في التعريف برواته غير ما سلف وهو شعبة.\nأما عبد الله بن مسعود (^٣) فهو:\n(أبو مسعود) (^٤) عبد الله بن مسعود بن غافل -بالغين المعجمة والفاء- بن حبيب بن شمخ بن مخزوم، ويقال: شمخ بن فار -بالفاء-\n_________\n(^١) مسلم (١٢٤) كتاب: الإيمان، باب: صدق الإيمان.\n(^٢) سيأتي برقم (٦٩١٨) كتاب: استتابة المرتدين، باب: إثم من أشرك بالله.\n(^٣) انظر ترجمته - ﵁ - في: \"الطبقات الكبرى\" لابن سعد ٢/ ٣٤٢، ٣/ ١٥٠، ٦/ ١٣، \"فضائل الصحابة\" ٢/ ١٠٥٦، \"الاستيعاب\" ٣/ ١١٠ - ١١٦، \"أسد الغابة\" ٣/ ٣٨٤ (٣١٧٧)، \"تهذيب الكمال\" ١٦/ ١٢٧، \"الإصابة\" ٢/ ٣٦٨ (٤٩٥٤).\n(^٤) كذا في الأصول، والصواب: أبو عبد الرحمن، كما في مصادر الترجمة.","vol":"3","page":33},{"text":"ابن مخزوم بن صاهلة بن كاهل بن الحارث بن تميم بن سعد بن هذيل بن مدركة بن إلياس بن مضر الهذلي الكوفي السيد الجليل، أسلم بمكة قديمًا، وهاجر إلى الحبشة ثمَّ إلى المدينة، وشهد بدرًا والمشاهد كلها مع رسول الله - ﷺ -، وكان كثير الدخول عليه.\nروي لَهُ ثمانمائة حديث، وثمانية وأربعون حديثًا. اتفقا منها عَلَى أربعة وستين، وانفرد البخاري بأحد وعشرين، ومسلم بخمسة وثلاثين.\nروى عنه جماعة من الصحابة منهم: أنس وخلق من التابعين، ومناقبه جمة، وكذا جلالته وكثرة فقهه، استوطن الكوفة، ومات بها سنة اثنين وثلاثين، وقيل: ثلاث. وقال جماعة: مات بالمدينة، ودفن بالبقيع عن بضع وستين سنة، وترجمته موضحة في \"رجال العمدة\" تأليفي.\nفائدة:\nعبد الله بن مسعود في الصحابة ثلاثة، أحدهم هذا، وثانيهم أبو عمرو الثقفي أخو أبي (عبيد) (^١)، استشهد يوم الجسر كأخيه (^٢)، وثالثهم غفاري. وقيل: أبو مسعود لَهُ حديث (^٣)، وفيهم رابع، اختلف في اسمه فقيل: ابن مسعدة، وقيل: ابن مسعود، فزاري (^٤).\n_________\n(^١) في الأصل: عبيدة، والمثبت هو الصواب كما في \"الاستيعاب\" ٣/ ١١٠، \"الإصابة\" ٢/ ٣٧٠.\n(^٢) انظر: \"الإصابة\" ٢/ ٣٧٠ (٤٩٥٥) وفيه عبد الله بن مسعود بن عمرو الثقفي.\n(^٣) انظر: \"أسد الغابة\" ٣/ ٣٩٠ (٣١٧٨)، \"الإصابة\" ٢/ ٣٧٠ (٤٩٥٦).\n(^٤) انظر: \"أسد الغابة\" ٣/ ٣٨٤.","vol":"3","page":34},{"text":"وأما علقمة (^١) فهو: أبو شبل علقمة بن قيس بن عبد الله بن مالك بن علقمة بن سلامان -بفتح السين المهملة- بن كهيل بن بكر بن عوف بن النخع، النخعي، الكوفي عم الأسود، وعبد الرحمن ابني يزيد بن قيس خالي إبراهيم النخعي.\nسمع خلقًا من كبار الصحابة منهم: عمر وعثمان وعلي، وعنه خلق من كبار التابعين منهم: الشعبي والنخعي. وجلالته وإمامته وثقته مجمع عليها، وهو أكبر أصحاب ابن مسعود، وكان يُشَبَّه به هديًا ودلًّا (^٢). مات سنة اثنين وستين، وقيل سنة اثنين وسبعين، روى لَهُ الجماعة إلا مالكا، قاله في \"الكمال\" ولم يستثنه المزي.\nوأما إبراهيم فهو إمام أهل الكوفة، أبو عمران، إبراهيم بن يزيد بن قيس بن الأسود (^٣) بن عمرو بن ربيعة بن ذهل بن سعد بن مالك بن\n_________\n(^١) انظر ترجمته في: \"الطبقات\" لابن سعد ٦/ ٨٦، \"التاريخ الكبير\" ٧/ ٤١ (١٧٧)، \"الجرح والتعديل\" ٦/ ٤٠٤ (٢٢٥٨)، \"الثقات\" لابن حبان ٥/ ٢٠٧، \"تهذيب الكمال\" ٢٠/ ٣٠٠ (٤٠١٧)، \"سير أعلام النبلاء\" ٤/ ٥٣ (١٤).\n(^٢) رواه ابن سعد في \"الطبقات\" ٦/ ٨٦، والفسوي في \"المعرفة والتاريخ\" ٢/ ٥٥٣ - ٥٥٤.\n(^٣) قال العلامة علاء الدين مغلطاي في \"إكمال تهذيب الكمال\" ١/ ٣١٣ - ٣١٤: إبراهيم بن يزيد بن الأسود بن عمرو بن ربيعة. كذا نسبه يعقوب بن سفيان الفسوي في \"تاريخه الكبير\"، والحافظ إسحاق القراب في \"تاريخه\" وقال: يزيد بن الأسود ابن عمرو بن ربيعة.\nوالمنتجالي، ويحيى بن معين فيما ذكره عباس، وأبو العرب القيرواني، وأبو زرعة النصري في كتاب \"التاريخ\"، وابن حبان، وأبو داود، ومحمد بن سعد في كتاب \"الطبقات الكبير\"، وخليفة ابن خياط في كتابيه \"الطبقات\"، و\"التاريخ\"، والكلبي في كتاب \"الجمهرة\" و\"جمهرة الجمهرة\"، و\"الجامع لأنساب العرب\"، وأبو عبيد القاسم بن سلام، وابن دريد في كتاب \"الاشتقاق الكبير\"، وصاعد =","vol":"3","page":35},{"text":"النخع، النخعي، الكُوفي، التابعي، المُجمَع عَلَى إمامته وجلالته وصلاحه. دخل عَلَى عائشة ولم يثبت لَة منها سماع، وهو ابن أخت الأسود، وعبد الرحمن ابني يزيد بن قيمس، أمه: مليكة بنت يزيد ابن قيس.\nسمع علقمة وخاليه، وخلائق من كبار التابعين، وعنه جماعات من التابعين منهم: السبيعي والأعمش والحكم وآخرون. قَالَ الشعبي: ما ترك أحدًا أعلم منه أو أفقه منه ولا الحسن ولا ابن سيرين، وقال الأعمش: كان صيرفي الحديث (^١)، وقال أحمد بن عبد الله (^٢): كان مفتي أهل الكوفة هو والشعبي في زمنهما، وكان رجلًا صالحًا ثقة. مات سنة خمس أو ست وتسعين، عن تسع وأربعين، مختفيًا من الحجاج، وقيل: عن ست وأربعين، وقيل: عن تسع، وقيل: ثمان وخمسين (^٣).\nوأما سليمان (^٤) الراوي عن إبراهيم فهو: الإمام الجليل، أبو محمد\nسليمان بن مهران، الأسدي الكاهلي الكوفي التابعي، الأعمش مولى\n_________\n= اللغوي، والبرقي في \"تاريخه الكبير\"، وابن أبي خيثمة في \"تاريخه الكبير\"، و\"الأوسط\"، وغيرهم من المؤرخين والنسابين، وفي كتاب \"الأمالي\" للسمعاني: إبراهيم بن يزيد بن عمرو بن ربيعة، وكذا ذكره البخاري في \"تاريخه الكبير\"، وابن حبان، وأبو حاتم الرزاي، وأبو نصر الكلاباذي، والباجي.\nوالذي قاله المزي: إبراهيم بن يزيد بن قيس بن الأسود لم أر معتمدًا قاله. اهـ.\n(^١) رواه الفسوي في \"المعرفة والتاريخ\" ٢/ ٦٠٧.\n(^٢) \"معرفة الثقات\" ١/ ٢٠٩ (٤٥).\n(^٣) انظر ترجمته في: \"الطبقات\" لابن سعد ٦/ ٢٧٠، \"الجرح والتعديل\" ٦/ ١٤٤ (٤٧٣)، \"تهذيب الكمال\" ٢/ ٢٣٣ (٢٦٥)، \"الكاشف\" ١/ ٢٧٧ (٢٢١).\n(^٤) انظر ترجمته في: \"الطبقات\" ابن سعد ٦/ ٣٤٢، \"التاريخ الكبير\" ٤/ ٣٧ (١٨٨٦)، \"الثقات\" للعجلي ١/ ٤٣٢ (٦٧٦)، \"تهذيب الكمال\" ١٢/ ٧٦ (٢٥٧٠)، \"سير أعلام النبلاء\" ٦/ ٢٢٦ (١١٠).","vol":"3","page":36},{"text":"بني كاهل، وكاهل هو ابن أسد بن خزيمة، رأى أنسًا، قيل: وأبا بكرة (^١).\nوروى عن (ابن) (^٢) أبي أوفي (ولم يثبت لَهُ سماع من واحد منهما) (^٣).\nسمع خلقًا من كبار التابعين، وعنه خلق منهم فمن بعدهم، وهو: ثقة جليل إمام بالإجماع وورعه كذلك.\nقَالَ يحيى القطان: كان من النساك، وعلامة الإسلام (^٤).\nوقال عيسى بن يونس: لم نر نحن ولا القرن الذي قبلنا مثله، وما رأيت الأغنياء والسلاطين عند أحد أحقر منهم عند الأعمش (مع) (^٥) فقره وحاجته (^٦)، وقال وكيع: مكث الأعمش قريبًا من سبعين سنة لم تفته التكبيرة الأولى (^٧) يعني: في صلاة الجماعة، وعن زهير: كان حليمًا في غضبه (^٨)، وعن شعبة: أنه كان إِذَا ذكر الأعمش قَالَ: المصحف\n_________\n(^١) عزا هذا القول المزي في \"تهذيب الكمال\" ١٢/ ٨٤ لأبي الحسين ابن المنادي.\nقال الحافظ في \"تهذيب التهذيب\" ٢/ ١١١: وقول ابن المنادي الذي سلف: أن الأعمش أخذ بركاب أبي بكرة الثقفي غلط فاحش؛ لأن الأعمش ولد إما سنة إحدى وستين أو سنة تسع وخمسين على الخُلف في ذلك، وأبو بكرة مات سنة إحدى أو اثنتين وخمسين، فكيف يتهيأ أن يأخذ بركاب من مات قبل مولده بعشر سنين أو نحوها؟ وكأنه كان -والله أعلم- أخذ بركاب ابن أبي بكرة فسقطت \"ابن\" وثبت الباقي، وإني لأتعجب من المؤلف مع حفظه ونقده كيف خفي عليه هذا. اهـ.\n(^٢) ساقط من (ج).\n(^٣) من (ف).\n(^٤) رواه الخطيب في \"تاريخ بغداد\" ٩/ ٨.\n(^٥) في الأصول: (عند)، والمثبت هو الصواب.\n(^٦) رواه أبو نعيم في \"الحلية\" ٥/ ٤٧ - ٤٨، والخطيب في \"تاريخ بغداد\" ٩/ ٨.\n(^٧) المصدران السابقان.\n(^٨) أورده البخاري في \"التاريخ الكبير\" ٤/ ٣٨ (١٨٨٦).","vol":"3","page":37},{"text":"المصحف في صدقه (^١).\nيقال إن أصله من طبرستان من قرية يقال لها: دباوند (^٢) ناحية منها، جاء به أبوه حميلًا إلى الكوفة فاشتراه لَهُ رجل من بني أسد فأعتقه. وقال الترمذي في \"جامعه\" في باب: الاستتار عند الحاجة، عن الأعمش أنه قَالَ: كان أبي حَميلًا فَوَرَّثَهُ مسروق (^٣). فالحميل عَلَى هذا أبوه، والحميل: الذي يحمل من بلده صغيرًا، ولم يولد في الإسلام.\nوظهر للأعمش أربعة آلاف حديث، ولم يكن لَهُ كتاب، وكان فصيحًا لم يلحن قط، وكان أبوه من سبي الديلم يقال: إنه شهد قتل الحسين، وإن الأعمش ولد يوم قتل الحسين يوم عاشوراء سنة إحدى وستين. وقال البخاري: ولد سنة ستين، مات سنة ثمان وأربعين ومائة.\nفائدة:\nنُسب الأعمشُ إلى التدليس (^٤)، وقد عنعن في هذا الحديث عن إبراهيم، وذكر الخطيب عن بعفالحفاظ أنه يدلس عن غير ثقة، بخلاف سفيان، لكن قَدْ أسلفنا أن حديثه في \"الصحيح\" محمول عَلَى السماع.\n_________\n(^١) رواه الخطيب في \"تاريخ بغداد\" ٩/ ١١.\n(^٢) دباوند أو دنباوند، كلاهما صحيح انظر: \"معجم البلدان\" ٢/ ٤٣٦.\n(^٣) أورده الترمذي في إثر حديث رقم (١٤).\n(^٤) وصفه بالتدليس الكرابيسي، والنسائي، والدارقطني كما في \"تعريف أهل التقديس بمراتب الموصوفين بالتدليس\" لابن حجر ص ٦٧. قال الحافظ الذهبي في \"ميزان الاعتدال\" ٢/ ٤١٤: وهو يدلس، وربما دلّس عن ضعيف، ولا يدري به، فمتى قال: حدثنا، فلا كلام، ومتى قال: عن، تطرق إليه احتمال التدليس إلا في شيوخ له أكثر عنهم، كإبراهيم، وابن أبي وائل، وأبي صالح السمان، فإن روايته عن هذا الصنف محمولة على الاتصال. اهـ.","vol":"3","page":38},{"text":"وأما غندر فهو: أبو عبد الله محمد بن جعفر الهذلي، مولاهم البصري، صاحب الكراديس، اشتهر بغندر، سمع ابن جريج وخلقًا من الكبار، منهم: شعبة، وجالسه نحو عشرين سنة، وكان شعبة زوج أمه، وعنه خلق من الحفاظ والأعلام منهم: الإمام أحمد، وابن معين، وقال: كان منذ خمسين سنة يصوم يومًا، ويفطر يومًا، وأراد بعضهم أن يخطئه فلم يقدر عليه، وكان من أصح الناس كتابا.\nوقال ابن وهب: غندر في شعبة أثبت مني. وقال أبو حاتم: صدوق وهو في شعبة ثقة. وغندر لَقَّبَهُ به ابن جريج لما قدم البصرة، وحدث بحديث عن الحسن فجعل محمد يكثر التشغيب عليه فقال: اسكت يا غندر، وأهل الحجاز يسمون المشغب غندرًا، وزعم أبو جعفر النحاس في كتاب \"الاشتقاق\" أنه من الغدر، وأن نونه زائدة والمشهور في داله الفتح، وحكى الجوهري ضمها (^١). مات سنة ثلاث وتسعين ومائة قاله أبو داود، وقيل: سنة أربع، وقال ابن سعد: سنة أربع ومائتين (^٢).\nفائدة:\nجماعة من يلقب بغندر عشرة، أوضحتهم في كتاب \"المقنع\" تأليفي في علوم الحديث (^٣).\nوأما أبو الوليد فسلف.\n_________\n(^١) \"الصحاح\" مادة (غدر).\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٩٦، \"التاريخ الكبير\" ١/ ٥٧ (١١٩)، \"تهذيب الكمال\" ٢٥/ ٥ - ٩ (٥١٢٠)، \"سير أعلام النبلاء\" ٩/ ٩٨، \"شذرات الذهب\" ١/ ٣٣٣.\n(^٣) \"المقنع\" ٢/ ٥٨٥ - ٥٨٧.","vol":"3","page":39},{"text":"وأما بشر بن خالد فهو أبو محمد العسكري الفرائضي، روى عن جماعة من الحفاظ، وعنه الأئمة: البخاري ومسلم وأبو داود والنسائي وابن خزيمة، مات سنة ثلاث وخمسين ومائتين (^١).\nفائدة: هذا الإسناد اجتمع فيه رواية ثلاثة من التابعين من أهل الكوفة بعضهم عن بعض: الأعمش، وإبراهيم، وعلقمة، أئمة فضلاء.\nالوجه الرابع: في ألفاظه وفوائده:\nالأولى: معنى ﴿وَلَمْ يَلْبِسُوا﴾ [الأنعام: ٨٢] لم يخلطوا. يقال: لبست الأمر مخففًا، ألبسهُ بالفتح في الماضي، وكسره في المستقبل إِذَا خلطته، وفي لبس الثوب بضده.\nالثانية: هل الظلم في الآية الشرك أو سائر أنواع الظلم؟\nفيه قولان حكاهما الماوردي، ونقل الأول عن أُبي وابن مسعود عملا بهذا الحديث.\nقَالَ: واختلفوا عَلَى الثاني فقيل: إنها عامة، ويؤيده ما رواه عبد بن حميد عن إبراهيم التيمي أن رجلًا سال عنها رسول الله - ﷺ - فسكت حتَّى جاء رجلٌ فأسلم فلم يلبث قليلًا حتَّى استشهد. فقال - ﷺ -: \"هذا منهم: من ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ (^٢) [الأنعام: ٨٢] وقيل: إنها خاصة، نزلت في إبراهيم -﵇-، وليس لهذِه الأمة فيها شيء، قاله علي - ﵁ -، وقيل: إنها فيمن هاجر إلى المدينة، قاله عكرمة (^٣).\n_________\n(^١) انظر ترجمته في: \"الجرح والتعديل\" ٢/ ٣٥٦ (١٣٥٦)، \"الثقات\" لابن حبان ٨/ ١٤٥، \"تهذيب الكمال\" ٤/ ١١٧ (٦٨٦)، \"الكاشف\" ١/ ٢٦٧ (٥٧٦).\n(^٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٠ وعزاه لعبد بن حميد.\n(^٣) \"تفسير الماوردي\" ٢/ ١٣٨.","vol":"3","page":40},{"text":"الثالثة: ذكر البخاري هذا الحديث هنا، وفي كتاب: التفسير (^١) هكذا، ورواه مرة وفيه: \"إنه ليس كذلك ألا تسمعون إلى قول لقمان: ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ \" (^٢) [لقمان: ١٣] ولفظ مسلم (^٣) قريب من ذَلِكَ كما سلف.\nفهاتان الروايتان تفسر إحداهما الأخرى، وإنه لما شق ذَلِكَ عليهم أنزل الله الآية فقال - ﷺ - بعد ذَلِكَ: ليس ذَلِكَ الظن الذي وقع لكم كما تظنون، إنما المراد بالظلم كما قَالَ لقمان لابنه.\nقَالَ الخطابي (^٤): إنما شق عليهم؛ لأن ظاهر الظلم: الافتيات بحقوق الناس، وما ظلموا به أنفسهم من ارتكاب المعاصي، فظنوا أن المراد به هنا معناه الظاهر فشق عليهم، وأصل الظلم: وضع الشيء في غير موضعه، ومن جعل العبادة لغير الله تعالى وأثبت الربوبية فهو ظالم بل أظلم الظالمين.\nالرابعة والخامسة: أن المفسَّر يقضي عَلَى المجمل، وأن العام يطلق ويراد به الخاص، بخلاف قول أهل الظاهر لحمل الصحابة ذَلِكَ عَلَى جميع أنواع الظلم، فبين الله تعالى أن المراد نوع منه.\nالسادسة: إثبات العموم.\n_________\n(^١) سيأتي برقم (٤٦٢٩) كتاب: التفسير، باب: ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾، ورواه مسلم (١٢٢) كتاب: الإيمان، باب: الإسلام يهدم ما قبله.\n(^٢) سيأتي برقم (٦٩١٨) كتاب: استتابة المرتدين والمعاندين وقتالهم، باب: إثم من أشرك.\n(^٣) مسلم (١٢٤) كتاب: الإيمان، باب: صدق الإيمان وإخلاصه.\n(^٤) \"أعلام الحديث\" ١/ ١٦٢.","vol":"3","page":41},{"text":"السابعة: عموم النكرة في سياق النفي (لفهم) (^١) الصحابة، وتقرير الشارع عليه، وبين لهم التخصيص. وأما القاضي فقال: حملوه عَلَى أظهر معانيه فإنه وإنْ كان ينطلق عَلَى الكفر وغيره لغة وشرعًا، فعرف الاستعمال فيه العدول عن الحق في غير الكفر، كما أن لفظ الكفر يطلق عَلَى معانٍ: من جحد النعم، والستر، لكن الغالب عند مجرد الإطلاق حمله عَلَى ضد الإيمان، فلما ورد لفظ الظلم من غير قرينة حمله الصحابة عَلَى أظهر وجوهه فليس فيه دلالة عَلَى العموم (^٢).\nالثامنة: تأخير البيان إلى وقت الحاجة، كذا استنبطه الماوردي والنووي وغيرهما، ونازع في ذَلِكَ القاضي عياض؛ لأنه ليس في هذِه القضية تكليف عمل بل تكليف اعتقاد بتصديق الخبر عن المؤمن، واعتقاد التصديق لازم لأول وروده، فما هي الحاجة المؤخرة إلى البيان، لكنهم لما أشفقوا بين لهم المراد (^٣).\nالتاسعة: أن المعاصي لا تكون كفرًا، وهو مذهب أهل الحق، وأن (الظلم) (^٤) عَلَى ضربين كما ترجم له.\n_________\n(^١) في (ج) تعم لفهم.\n(^٢) \"إكمال المعلم\" ١/ ٤١٧ - ٤١٨.\n(^٣) \"إكمال المعلم\" ١/ ٤١٨.\n(^٤) في (خ): الظالم.","vol":"3","page":42},{"text":"<span data-type='title' id=toc-228>٢٤ - باب: عَلَامَات المُنَافِقِ</span>\n٣٣ - حَدَّثَنَا سُلَيْمَانُ أَبُو الرَّبِيعِ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ قَالَ: حَدَّثَنَا نَافِعُ بْنُ مَالِكِ بْنِ أَبِي عَامِرٍ أَبُو سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ\". [٢٦٨٢، ٢٧٤٩ - مسلم: ٥٩ - فتح:١/ ٨٩]\n\n٣٤ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الأعمَشِ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَى يَدَعَهَا: إِذَا اؤْتُمِنَ خَانَ، وَإِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ\". تَابَعَهُ شُعْبَةُ، عَنِ الأعْمَشِ. [٢٤٥٩، ٣١٧٨ - مسلم: ٥٨ - فتح: ١/ ٨٩]\nثنَا سُلَيْمَانُ أَبُو الرَّبِيعِ نَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ نَا نَافِعُ بْنُ مَالِكِ بْنِ أَبِي عَامِرٍ أَبُو سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"آيَةُ المُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان\".\nنَا قَبِيصَةُ بْنُ عُقْبَةَ، ثنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، أَنَّ النَّبِيِّ - ﷺ - قَالَ: \"أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا: إِذَا اؤْتُمِنَ خَانَ، وِاذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ\". تَابَعَهُ شُعْبَةُ، عَنِ الأَعْمَشِ.","vol":"3","page":43},{"text":"الكلام عليهما من وجوه:\nأحدها:\nحديث أبي هريرة أخرجه البخاري في الوصايا عن أبي الربيع أيضا (^١)، وفي الشهادات عن قتيبة (^٢)، وفي: الأدب، عن ابن سلَّام (^٣).\nوأخرجه مسلم (^٤) هنا عن قتيبة ويحيى بن أيوب، كلهم عن إسماعيل به، وحديث ابن عمرو أخرجه البخاري في: الجزية: عن قتيبة عن جرير عن الأعمش به (^٥)، وأخرجه مسلم (^٦) هنا عن أبي بكر عن عبد الله بن نُمير، وعن ابن نُمير، ثنا أبي، ثنا الأعمش ح، وثنا زهير، ثنا وكيع، ثنا سفيان عن الأعمش به.\nالوجه الثاني: في التعريف برواته:\nوقد سلف منهم أبو هريرة وعبد الله بن عمرو، والأعمش وشعبة.\nوأمَّا مسروق فهو: أبو عائشة مسروق بن الأجدع -بالجيم ثمَّ دال مهملة- بن مالك بن أُميّة بن عبد الله بن مُر بن (سلمان) (^٧) بن الحارث بن سعد بن عبد الله بن وداعة بن عمرو بن عامر الهَمْداني الكوفي التابعي الكبير، صلَّى خلف الصِّديق، وسمع عمر وعائشة\n_________\n(^١) سيأتي برقم (٢٧٤٩) كتاب: الوصايا، باب: قول الله تعالى: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾.\n(^٢) سيأتي برقم (٢٦٨٢) كتاب: الشهادات، باب: من أمر بإنجاز الوعد.\n(^٣) سيأتي برقم (٦٠٩٥) كتاب: الأدب، باب: قول الله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ﴾.\n(^٤) مسلم (٥٩) كتاب: الإيمان، باب: بيان خصال المنافق.\n(^٥) سيأتي برقم (٣١٧٨) كتاب: الجزية والموادعة، باب: كيف ينبذ إلى أهل العهد.\n(^٦) مسلم (٥٨) كتاب: الإيمان، باب: بيان خصال المنافق.\n(^٧) في (ج) سليمان.","vol":"3","page":44},{"text":"وغيرهما، وعنهُ خلق من التابعين فمن بعدهم منهم: أبو وائل وهو أكبر منه، وإمامته وثقته وجلالتهُ مُتفق عليها.\nقَالَ الشعبي: ما علمت أنَّ أحدًا كان يطلب العلم في أُفق من الآفاق مثله. وقال مُرَّة الهَمْداني: ما ولدت همدانية مثله.\nوقال ابن المديني: ما أقَدِّم عليه واحدًا من أصحاب عبد الله، وكان أفرس فارس باليمن وهو ابن أُخت معدي كرب، وقال لهُ عمر: ما اسمك؟ قلتُ: مسروق بن الأجدع، فقال: سمعتُ رسول الله - ﷺ - يقول: \"الأجدع شيطان\" أنت مسروق بن عبد الرحمن (^١)، قَالَ الشعبي: فرأيته في الديوان مسروق بن عبد الرحمن (^٢).\nوقال العجلي: كان أصحاب. عبد الله الذين يقرءون القرآن ويعلمون السُّنة: علقمة، والأسود، وعَبيدة، ومسروق، والحارث بن قيس، وعمرو بن شرحبيل (^٣). مات سنة اثنتين، وقيل: ثلاث وستين (^٤).\nوأمَّا الراوي عنهُ فهو عبد الله بن مُرة الهمداني الكوفي التابعي الخارفي بالخاء المعجمة والفاء، نسبةً إلى خارف، وهو: مالك بن عبد الله بن كثير بن مالك بن جشم بن خَيْوان بن نوف بن همدان،\n_________\n(^١) رواه أبو داود (٤٩٥٧)، وابن ماجه (٣٧٣١)، وابن أبي شيبة ٥/ ٢٦٣ - ٢٦٤.\nوأحمد ١/ ٣١، والبزار ١/ ٤٥١، من حديث عمر بن الخطاب. قال البزار: هذا الحديث لا نعلم رواه عن النبي - ﷺ - إلا عمر، ولا نعلم له طريقًا عن عمر إلا هذا الطريق. اهـ. وضعفه الألباني في \"ضعيف الجامع\" (٢٢٧١).\n(^٢) رواه الخطيب في \"تاريخ بغداد\" ١٣/ ٢٣٢ - ٢٣٣.\n(^٣) \"معرفة الثقات\" ١/ ٢٣٠.\n(^٤) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٧٦، \"التاريخ الكبير\" ٨/ ٣٥ ترجمة (٢٠٦٥)، \"تهذيب الكمال\" ٢٧/ ٤٥١ ترجمة (٥٩٠٢)، \"سير أعلام النبلاء\" ٤/ ٤٥٤، \"تاريخ بغداد\" ١٣/ ٢٣٢.","vol":"3","page":45},{"text":"روى عن (ابن عمر) (^١) وغيره، وعنه: الأعمش ومنصور. مات سنة مائة.\nقَالَ ابن سعد: في خلافة عُمر بن عبد العزيز. قَالَ يحيى بن معين وأبو زرعة: ثقة (^٢).\nوأمَّا الراوي عنهُ فهو: الإمام الكبير العالم الرباني القائم في الله، أبو عبد الله، سفيان (^٣) بن سعيد بن مسروق بن حبيب بن رافع بن عبد الله بن موهبة بن أبي عبد الله بن منقذ بن نصر بن الحارث بن ثعلبة بن ملكان بن ثور بن عبد مَناة بن أد بن طابخة -بطاء مهملة ثم باء موحدة ثم خاء معجمة- بن إلياس بن مضر بن نزار، الثوري الكوفي. إمام أهل الكوفة بل إمام العراق، وهو من تابعي التابعين، سمع خلقا من التابعين منهم: السبيعي، والأعمش، وأبا حَصين، وعنهُ: محمد بن عجلان، وهو تابعي، ومن شيوخه، وغيرهم من الأعلام. ومناقبه جمَّة.\nقَالَ أحمد بن عبد الله: أحسن إسناد الكوفة سفيان، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله (^٤). وقال أبو عاصم: سفيان أمير المؤمنين في الحديث. وقال ابن المبارك: كتبتُ عن ألف ومائة شيخ ما كتبت عن أفضل منه، وعنهُ قَالَ: ما استودعت نفسي شيئًا فخانني (^٥).\n_________\n(^١) في (ج): علي، وهو خطأ، والمثبت من \"الجمع بين رجال الصحيحين\" ١/ ٢٥٩.\n(^٢) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٢٩٠، \"الجرح والتعديل\" ٥/ ١٦٥ ترجمة (٧٦٣)، \"تهذيب الكمال\" ١٦/ ١١٤.\n(^٣) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٧١، \"التاريخ الكبير\" ٤/ ٩٢ (٢٠٧٧)، \"تهذيب الكمال\" ١١/ ١٥٤ ترجمة (٢٤٠٧)، \"سير أعلام النبلاء\" ٧/ ٢٢٩.\n(^٤) \"معرفة الثقات\" ١/ ٤١١.\n(^٥) ذكره النسائي في \"الكبرى\" ٦/ ١٥٦ (١٠٤٤٤).","vol":"3","page":46},{"text":"وقال أحمد بن جَواش: كان ابن المبارك يتأسف على سفيان ويقول: لِمَ لَمْ أطرح نفسي بين يدي سفيان ما أصنع بفلان وفُلان.\nوقال يونس بن عُبيد: ما رأيت أفضل من سفيان الثوري فقال له رجل: تقول هذا، وقد رأيت سعيد بن جبير وعطاء ومجاهدًا؟! فقال: هو والله ما أقول، ما رأيت أفضل من سفيان.\nوُلد سنة سبع وتسعين، ومات سنة ستين ومائة، وقيل: إحدى بالبصرة، وادعى ابن سعد الإجماع عليه.\nقَالَ ابن معين: كل مَنْ خالف الثوري فالقول قول الثوري، ولَمْ يكن أحد أعلم بحديث ابن إسحاق منه، وكان يُدلس (^١)، وعن عبد الرزاق قَالَ: بَعث أبو جعفر الخشابين قُدامه حين خرج إلى مكة، وقال: إذا رأيتم سُفيان فاصلبوه فوصلوا مكة، ونصبوا الخَشبة، ونودي سفيان فماذا رأسه في حجر الفضيل بن عياض، ورجله في حجر ابن عيينة، فقالوا: لا تشمت بنا الأعداء، فأخذ بأستار الكعبة وقال: برئت منه إن دخلها، فمات أبو جعفر قبل أَنْ يدخل مكة (^٢).\nفائدة:\nسُفيان هذا أحد أصحاب المذاهب المتبوعة كما أسْلفته أوائل الكتاب.\n_________\n(^١) وصفه بالتدليس النسائي وغيره، وقال البخاري: ما أقل تدليسه.\nانظر: \"تعريف أهل التقديس بمراتب الموصوفين بالتدليس\" للحافظ ص ٦٤.\n(^٢) رواه أبو نعيم في \"الحلية\" ٧/ ٤١ - ٤٢، والخطيب في \"تاريخ بغداد\" ٩/ ١٥٩ (٤٧٦٣).","vol":"3","page":47},{"text":"وأمَّا الراوي عنهُ فهو: قبيصة (^١) بن عقبة بن محمد بن سفيان بن عُقبة بن ربيعة بن (جنيدب) (^٢) بن رباب (^٣) بن حبيب بن سواءة بن عامر بن صعصعة، أبو عامر السوائيُّ، الكوفي، أخو سُفيان بن عُقبة، روى عن الثوري وغيره من الكِبار، وليس له عن ابن عيينة شيء، وعنه الأعلام، منهم: أحمد، والذهلي، والبخاري، وكان من الصالحين.\nوهو مختلف في توثيقه وجرحه، واحتجاج البخاري به في غير موضع كاف، وقال يحيى بن معين: ثقة في كل شيء إلا في حديث سُفيان الثوري ليس بذاك القوي.\nوقال يحيى بن آدم: كثير الغلط في سفيان كأنهُ كان صغيرًا لم يضبط، وأمَّا في غيره فهو ثقة رجل صالح، وعَنْ قبيصة أنَّهُ قَالَ: جالستُ الثوري وأنا ابن لست عشرة سنة ثلاث سنين.\nوروى مسلم في: الجنائز حديثًا واحدًا عن ابن أبي شيبة عنهُ عن الثوري (^٤)، وروى أبو داود وابن ماجه والنسائي والترمذي بواسطة، والبخاري في \"الأدب\" عن يحيى بن بشر عنه (^٥)، ومسلم في مقدمته\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٤٠٣، \"التاريخ الكبير\" ٧/ ١٧٧ ترجمة (٧٩٢)، \"الجرح والتعديل\" ٧/ ١٢٦ ترجمة (٧٢٢)، \"تهذيب الكمال\" ٢٣/ ٤٨١ ترجمة (٤٨٤٣).\n(^٢) في الأصول: جندب، والمثبت هو الصواب كما في مصادر الترجمة.\n(^٣) وفي بعض المصادر: رئاب.\n(^٤) مسلم (٩٧٧) كتاب: الجنائز، باب: استئذان النبي - ﷺ - ربه -﷿- في زيارة قبر أمه.\nوالحديث \"كنت نهيتكم عن زيارة القبور .. \".\n(^٥) \"الأدب المفرد\" (٥٤٣) ونصه \"إذا أحب الرجل الرجل .. \"، وقال الألباني: حسن صحيح وكذا في \"الصحيحة\" (٤١٨).","vol":"3","page":48},{"text":"عن الحلواني، عن الحماني، عن قبيصة وأخيه سفيان (^١)، والنسائي عن ولده عقبة عن أبيه في: \"أفطر الحاجم\" (^٢).\nمات في المُحرم سنة ثلاث عشرة ومائتين كذا في شرح شيخنا قطب الدين، وقال النووي في \"شرحه\": مات سنة خمس عشرة ومائتين، وهما قولان حكاهما المزي في \"تهذيبه\" حكى الأول عن معاوية، وحكى الثاني عن جماعة (^٣).\nوأما الإسناد الأول فالراوي عَنْ أبي هريرة مالك بن أبي عامر، أبو أنس الأصبحي المدني (^٤)، جدّ مالك الإمام، ووالد أنس والربيع ونافع، وأويس، حليف عثمان بن عبد الله أخي طلحة التميمي القرشي. سمع عُمر وغيره، وعنهُ سُليمان بن يسار، وغيره. مات سنة اثنتي عشرة ومائة وهو ابن سبعين أو اثنتين وسبعين.\nفائدتان:\nالأولى: أخرج مسلم لأبي أنس عن عثمان حديثًا في الوضوء من طريق وكيع عَنْ سُفيان عَنْ أبي النضر عن أبي أنس عن عثمان (^٥)، وحديثًا في الرِّبا من حديث سليمان بن يسار عنهُ (^٦).\n_________\n(^١) مسلم ١/ ٢٠.\n(^٢) النسائي في \"الكبرى\" ٢/ ٢٢٩ (٣١٩٤).\n(^٣) \"تهذيب الكمال\" ٢٣/ ٤٨٨ - ٤٨٩.\n(^٤) انظر ترجمته في: \"الطبقات\" لابن سعد ٥/ ٦٣، \"التاريخ الكبير\" ٧/ ٣٠٥ (١٢٩٧)، \"ثقات\" العجلي ٢/ ٢٦١ (١٦٧٣)، \"الجرح والتعديل\" ٨/ ٢١٤ (٩٥١)، \"ثقات\" ابن حبان ٥/ ٣٨٣، \"الكاشف\" ٢/ ٢٣٥ (٥٢٥٤)، قال ابن حجر في \"التقريب\" ثقة، من الثانية.\n(^٥) مسلم (٢٣٠) كتاب: الطهارة، باب: فضل الوضوء والصلاة عقبه.\n(^٦) مسلم (١٥٨٥) كتاب: المساقاة، باب: الربا.","vol":"3","page":49},{"text":"فاستدرك الدارقطني وغيره الأول فقالوا: خالف وكيعًا لعلها زيادة أصحاب الثوري الحفاظ حيث رووه عَنْ الثوري، عَنْ أبي النضر، عن بسر بن سعيد، عن عثمان وهو الصواب (^١)، وقال مالك في \"الموطأ\" في الحديث الثاني أنَّهُ بلغهُ عن جده أن عثمان (^٢).\nالثانية: صرح مالك في: الإيمان بسماع جده مِنْ طلحة بن عُبيد الله (^٣)، وكذا صرَّح به ابن سعد (^٤)، وفيه نظر، كما نبَّه عليه المنذري حيث قَالَ: كيف يصح سماعه منه وأنَّه توفي سنة اثنتي عشرة ومائة وهو ابن سبعين أو اثنتين وسبعين، وعلى هذا يكون مولده سنة أربعين مِنْ الهجرة، ولا خلاف أن طلحة قتل يوم الجمل سنة ست وثلاثين من الهجرة.\nوالإسناد صحيح أخرجه الأئمة، وفيه أنَّهُ سَمع طلحة بن عبيد الله، فلعلَّ السَّبعين صوابها التِّسعين وتصحفت بها، وقد ذَكر أبو عمر أنَّهُ توفِّيَ سنة مائة أو نحوها، فعلى هذا يكون مولده سنة ثمان وعشرين، ويمكن سماعه منه.\nقُلْتُ: وعلى الأول روايته عن عمر أشكل؛ فإنه مات سنة ثلاث وعشرين فكيف يصح له قوله: شهدت عمر عند الجمرة، وأصابه حجر فدماه وذكر الحديث وفيه: فلمَّا كان مَنْ قابل أُصيب عمر. رواه ابن سعد فقال: أخبرنا يزيد بن هارون، أنا جرير بن حازم، عن عمه\n_________\n(^١) \"العلل\" ٣/ ١٧ - ١٩ (٢٥٩).\n(^٢) \"الموطأ\" ص ٣٩٢ رواية يحيى. ونصه \"لا تبيعوا الدينار بالدينارين ولا الدرهم بالدرهمين\".\n(^٣) سيأتي برقم (٤٦) كتاب: الإيمان، باب: الزكاة في الإسلام.\n(^٤) \"الطبقات الكبرى\" لابن سعد ٢/ ٣٧٠.","vol":"3","page":50},{"text":"جرير بن زيد، عَنْ مالك بن أبي عامر قَالَ: شهدت عمر، الحديث (^١)، فتنبه لذلك، وتبعه النووي في \"شرحه\".\n(وقد نبه المزي أيضًا على هذا الوهم في الوفاة في أنها سنة اثنتي عشرة ومائة كما أسلفناه، مع السن المذكور، والناقل لذلك هو صاحب \"الكمال\" عن الواقدي، رواه عنه ابن سعد، وقال المزي في حاشية \"تهذيبه\": إنه خطأ لا شك فيه، فإنه قد سمع من عمر فمن بَعْدَه، ونقل في أصل \"تهذيبه\" عن ولده الربيع أن والده هلك حين اجتمع الناس على عبد الملك، يعني: سنة أربع وسبعين (^٢)، وجزم به في \"الكاشف\" فاتضح ذَلِكَ) (^٣)\nوأمَّا ولده نافع فهو أبو سُهيل المدني (^٤) عم الإمام مالك، سمع أنس بن مالك الصحابي، وأباه، وجمعًا من التابعين، وعنة: الزهري ومالك وآخرون.\nقَالَ أحمد وأبو حاتم: ثقة.\nوأمَّا إسماعيل (^٥) فهو: أبو إبراهيم، إسماعيل بن جعفر بن أبي كثير الأنصاري الزرقي، مولاهم المدني، قارئ أهل المدينة، وهو أخو محمد، ويحيى، وكثير، ويعقوب بن جعفر، سَمع جمعًا من التابعين منهم: عبد الله بن دينار، وغيرهم، وعنهُ جمع مِنْ الأعلام منهم: قُتيبة.\n_________\n(^١) رواه ابن سعد في \"الطبقات\" ٥/ ٦٣ - ٦٤ ترجمة مالك بن أبي عامر.\n(^٢) \"تهذيب الكمال\" ٢٧/ ١٤٩ - ١٥٠.\n(^٣) \"الكاشف\" ٢/ ٢٣٥ (٥٢٥٤)، وما بين القوسين ساقط من (ج).\n(^٤) انظر ترجمته في: \"طبقات ابن سعد\" ٩/ ٢١٦، \"تهذيب الكمال\" ٩/ ٢٩٠، \"سير أعلام النبلاء\" ٥/ ٢٨٣.\n(^٥) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٣٢٧، \"تاريخ بغداد\" ٦/ ٢١٨ (٣٢٧٤)، \"تهذيب الكمال\" ٣/ ٥٦.","vol":"3","page":51},{"text":"مات ببغداد سنة ثمانين ومائة.\nقَالَ يحيى بن معين: ثقة مأمون قليل الخطأ صدوق.\nوقال أبو زرعة وأحمد وابن سعد: ثقة.\nقَالَ ابن سعد: كان من أهل المدينة قدم بغداد فلمْ يزل بها حتى مات (^١).\nوأما سليمان فهو أبو الربيع، سليمان بن داود الزهراني (^٢) [العتكي، سكن بغداد، وسمع كبار الأئمة منهم مالك، وعنهُ الحفاظ: أحمد، والبخاري، ومسلم، وأبو داود، وروى النسائي عَنْ رجل عنهُ، وأبو زرعة، وأبو حاتم، وأبو يعلى الموصلي، والبغوي. وثقه ابن معين وغيره، ومات بالبصرة سنة أربع وثلاثين ومائتين (^٣).\nفائدة:\nفي الإسناد الأول لطيفة، وهي أنهم كلهم مدنيون إلا أبا الربيع.\nوفي الإسناد الثاني لطيفة، وهي أنهم كلهم كوفيون إلا عبد الله بن عمرو، وفيه لطيفة ثانية، وهي رواية ثلاثة من الأتباع بعضهم عن بعض: الأعمش، وابن مُرة، ومسروق.\nالوجه الثالث:\nمُراد البخاري ﵀ بإيراد هذين الحديثين هنا أنَّ المعاصي تنقص الإيمان كما أَنَّ الطاعات تزيده.\n_________\n(^١) \"الطبقات\" ٧/ ٣٢٧.\n(^٢) من هنا يبدأ سقط من (ج).\n(^٣) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٣٠٧، \"التاريخ الكبير\" ٤/ ١١ (١٧٩١)، \"الجرح والتعديل\" ٤/ ١١٣ (٤٩٣) \"تهذيب الكمال\" ١١/ ٤٢٣ (٢٥١٣)، \"سير أعلام النبلاء\" ١٠/ ٦٧٦.","vol":"3","page":52},{"text":"الوجه الرابع: في بيان ألفاظه ومعانيه:\nفقوله - ﷺ -: \"آية المنافق\" أي علامته، وقد فسَّر البخاري الحديث بالترجمة حيث قَالَ: باب علامات المنافق.\nوالنِّفاق زَعَم ابن سيده أنَّه الدخول في الإسلام من وجه، والخروج عنه من وجه، مُشتق من نافقاء اليربوع، إسلامية، وقد نافق منافقة ونفاقًا، والنَّافقاء والنُّفَقة جحر الضب واليربوع، وقيل: هما موضع يرققه اليربوع من جحره فإذا أُتي من القاصعاء ضرب النافقاء برأسه فخرج (^١).\nوقال القزاز: يُقال: نافق اليربوع ينافق فهو منافق إذا فعل ذَلِكَ، وكذلك نَفقَ يُنفقُ فهو مُنافق من هذا. وقيل: المنافق مأخوذ من النفق وهو السِّرب تحت الأرض، يراد أنه يتستر بالإسلام كما سُتر صاحب النفق فيه، وجمع النفق: أنفاق، وجاء على فَعال، وأكثر ما يجيء على فِعال ما كان من اثنين، وإنما جاء على هذا عندهم؛ لأنه بمنزلة خادع وراوغ، وقيل: بل؛ لأنه يقابل بقبول الإسلام منه، فإِنْ علم أنَّهُ مُنافق فقد صار الفعل مِنْ اثنين، وسُمِّيَ الثاني باسم الأول مجازًا؛ للازدواج كقوله تعالى: ﴿فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ﴾ [البقرة: ١٩٤].\nوقال ابن الأنباري: في تسمية المُنافق ثلاثة أقوال:\nأحدها: لأنه يستر كفره فأشبه داخل النفق للستر.\nثانيها: لشبهه باليربوع كما سلف، فالمنافق يخرج من الإيمان من غير الموضع الذي دخل فيه.\n_________\n(^١) \"المحكم\" ٦/ ٢٧٥.\nواعلم أن لليربوع جحران جحر يسمى القاصعاء، وآخر يسمى النافقاء فإذا أخذ عليه من أحدهما خرج بن الآخر. انظر: \"المفهم\" ١/ ٢٤٩.","vol":"3","page":53},{"text":"ثالثها: أنَّ اليربوع يخرق الأرض حتى يرق تراب ظاهرها، فإذا رابه أمرٌ رفعه وخرج. فظاهر جحره تراب، وباطنه حفر، فكذلك المنافق باطنه الكفر وظاهره الإيمان، فشبه به.\nقَالَ مالك فيما حكاه القرطبي: النفاق على عهد رسول الله - ﷺ - هو الزندقة عندنا اليوم (^١).\nوالكذب نقيض الصِّدق، وله مصادر ليس هذا موضع استقصائها.\nوالوعد، قَالَ الفراء: يُقال: وعدته خيرًا، ووعدته شرًّا بإسقاط الألف فإذا أسقطوا الخير والشر قالوا في الخير: وعدته، وفي الشر: أوعدته، وفي الخير: الوعد والعِدَة، وفي الشر: الإيعاد والوعيد، فإذا قالوا: أوعدته بالشر أُثبت الألف مع الباء.\nوقال ابن الأعرابي: أوعدته خيرًا وهو نادر.\nوقال الجوهري: تواعد القوم أي: وعد بعضهم بعضًا، هذا في الخير، وأمَّا في الشر فيُقال: اتعدوا، والاتعاد أيضًا: قبول الوعد، وناس يقولون: ائتعد يأتعد فهو مُؤتعد بالهمز. كذا في \"الصحاح\" (^٢)، وقال ابن بري: الصواب ترك الهمزة. وكذا ذكره سيبويه وأصحابه وجميع النحويين.\nوالخيانة: أنْ يؤتمن الإنسان فلا ينصح، قاله ابن سيده (^٣).\nوالغدر: ترك الوفاء. قَالَ الجوهري: غَدَر به فهو غادر وَغُدَرُ أيضًا، وأكثر ما يُستعمل هذا في النداء بالشتم (^٤). وقال صاحب \"المجمل\":\n_________\n(^١) \"المفهم\" ١/ ٢٤٩.\n(^٢) \"الصحاح\" ٢/ ٥٥١، مادة: (وعد).\n(^٣) \"المحكم\" ٥/ ١٨٣.\n(^٤) \"الصحاح\" ٢/ ٧٦٦، مادة: (غدر).","vol":"3","page":54},{"text":"الغدر: نقض العهد وتركه (^١).\nقلت: وفتح الدال من غدَر أفصح من كسرها، وفي المضارع الضم والكسر.\nومعنى: (فجر): مال عن الحق وقال الباطل والزور، وأصله: الميل عن القصد، والخصلة: الخلة. كما جاء في مسلم -بفتح الخاء فيها- وأما الخُلة -بضم الخاء- فهي: الصداقة.\nالوجه الخامس: في فقهه:\nحصل من مجموع الروايتين أن خصال المُنافق خمس: إذا حدَّث كذب، وإذا وعد أخلف، وإذا اؤتمن خان، وإذا عاهد غدر، وإذا خاصم فجر، وإن كانت الخصلة الرابعة داخلة في الثالثة؛ لأن الغدر خيانة ممن ائتمن عليه من عهده، ولا مُنافاة بين الروايتين، فإن الشيء الواحد يكون له علامات كل واحدة منها تحصل بها صفته ثم قد تكون تلك العلامة شيئًا واحدًا وقد تكون أشياء.\nوروى أبو أمامة موقوفًا: وإذا غنم غل وإذا أُمر عصى، وإذا لقي جَبُن (^٢).\nثم هذا الحديث عَدَّه جماعة من العلماء مشكلًا من حيث أن هذِه الخصال قد توجد في المسلم المصدق الذي ليس فيه شك، وقد أجمعت الأمة على أن من كان مصدقًا بقلبه ولسانه وفعل هذِه الخصال لا يُحكم عليه بكفرٍ، ولا هو مُنافق يُخلَّد في النار؛ قالوا: وقد جمعت إخوة يوسف -﵇- هذِه الخصال (…) (^٣) لبعضهم بعضها أو كلها وانفصلوا عنه بأوجه:\n_________\n(^١) \"المجمل\" ٢/ ٦٩٢، مادة: (غدر).\n(^٢) رواه الفريابي في \"صفة المنافق\" ص ٥١ (٢٠).\n(^٣) مقدار كلمة غير واضحة بالأصل.","vol":"3","page":55},{"text":"أظهرها: أن هذِه خصال نفاق وصاحبها شبيه بالمنافقين في هذِه الخصال ومتخلق بأخلاقهم، فإن [النفاق] (^١) إظهار ما يبطن خلافه وهذا المعنى موجود في صاحب هذِه الخصال، ويكون نفاقه خاصًّا في حق من حدثه ووعده وائتمنه وعاهده وخاصمه من الناس، لا أنه منافق في الإسلام يظهره ويبطن الكفر، فهذا هو المراد لا أنه أراد نفاق الكفار الذي يخلد صاحبه في الدرك الأسفل من النار (^٢).\nوقوله - ﷺ -: \"كَانَ مُنَافِقًا خَالِصًا\" معناه: شديد الشبه بالمنافقين؛ بسبب هذِه الخصال، وقد روي عن عمار موقوفًا: ثلاث إذا كن في عبد فلا تتحرج أن تشهد عليه أنه منافق (^٣) …، ومن كان إذا حدَّث صدق، وإذا وعد أنجز، وإذا اؤتمن أدى فلا تتحرج أن تشهد أنه مؤمن (^٤).\nقَالَ الخطابي: وقد روي: \"سِبَابُ المُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ\" (^٥) وإنما هو كفر دون كفر وفسوق دون فسوق، وكذلك يكون نفاق دون نفاق (^٦).\nقَالَ بعض العلماء: وهذا فيمن كانت هذِه الخصال غالبة عليه، فأما\n_________\n(^١) كلمة يقتضيها السياق، من \"مسلم بشرح النووي\" ٢/ ٤٧.\n(^٢) انظر: \"مسلم بشرح النووي\" ٢/ ٤٧.\n(^٣) كذا بالأصل، وباقي الحديث: إذا حدث كذب، وإذا وعد أخلف، وإذا ائتمن خان.\n(^٤) لم أقف عليه من حديث عمار، ورواه الفريابي في \"صفة المنافق\" ٥٠ (١٧). عن عبد الله بن عمرو.\n(^٥) سيأتي برقم (٤٨) كتاب: الإيمان، باب: خوف المؤمن أن يحبط عمله وهو لا يشعر.\n(^٦) \"أعلام الحديث\" ١/ ١٦٦.","vol":"3","page":56},{"text":"من ندر ذَلِكَ منه فليس داخلًا فيه. وقد نقل الترمذي معناه عن العلماء مطلقًا فقال: إنما معنى هذا عند أهل العلم نفاق العمل (^١). وأجاب هؤلاء عن قصة إخوة يوسف بأن هذا لم يكن عادة لهم إنما حصل منهم مرة واستغفروا وحللهم صاحب المظلمة.\nالوجه الثاني: أن المراد: المنافقون الذين كانوا في زمنه - ﷺ -، الذين حدثوا بإيمانهم فكذبوا، وائتمنوا على دينهم فخانوا، ووعدوا في النصرة فخالفوا، وفجروا في خصوماتهم، وهذا قول سعيد بن جبير وعطاء، ورجع إليه الحسن بعد أن كان على خلافه.\nوهو مروي عن ابن عمر وابن عباس، ويروى عنهما مرفوعًا: \"ما لكم ولهن إنما خصصت به المنافقين أما قولي: إذا حدث كذب فذلك فيما أنزل الله عليَّ: ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ [المنافقون: ١] الآية أفأنتم كذلك؟ \" قلنا: لا. قَالَ: \"فلا عليكم، أنتم من ذَلِكَ براء، وأما قولي: إذا وعد أخلف فذلك قوله تعالى: ﴿وَمِنْهُمْ مَنْ عَاهَدَ﴾ [التوبة: ٧٥] الآيات الثلاث، أفانتم كذلك؟ \" قلنا: لا. قَالَ: \"لا عليكم أنتم براء، وأما قولي: إذا ائتمن خان، فذلك فيما أنزله الله عليَّ ﴿إِنَّا عَرَضْنَا الْأَمَانَةَ﴾ [الأحزاب: ٧٢] الآية، فكل إنسان مؤتمن على دينه، فالمؤمن يغتسل من الجنابة ويصلي ويصوم في السر والعلانية، والمنافق لا يفعل ذَلِكَ إلا في العلانية أفأنتم كذلك؟ \" قلنا: لا. قالَ: \"لا عليكم أنتم من ذَلِكَ براء\" (^٢).\nقَالَ القاضي: وإلى هذا القول مال كثير من أئمتنا (^٣).\n_________\n(^١) \"جامع الترمذي\"، عقب حديث رقم (٢٦٣٢).\n(^٢) ذكره القرطبي في \"تفسيره\" ٨/ ٢١٣ - ٢١٤.\n(^٣) \"إكمال المعلم\" ١/ ٣١٥.","vol":"3","page":57},{"text":"الوجه الثالث: أنه وارد في منافق بعينه، وكان - ﷺ - لا يواجههم بالصريح من القول وإنما يشير إليهم بالإشارة والعلامة.\nوقال حذيفة: ذهب النفاق، وإنما كان على عهد رسول الله - ﷺ - ولكنه الكفر بعد الإيمان، فإن الإسلام شاع وتوالد الناس عليه، فمن نافق فهو مرتد (^١).\nرابعها: إنه محمول على من غلبت هذِه الخصال عليه وهذا سلف، فحذر المسلم من اعتياد هذِه الخصال؛ خوفًا من إفضائها إلى النفاق.\nقَالَ الخطابي: وكلمة (إذا) تقتضي تكرار الفعل (^٢).\nوسُئل مالك ﵀ عمن جرب عليه كذب، فقال: أي نوع من الكذب؟ لعله إذا حدث عن غضادة عيش سلف زاد في وصفه وأفرط في ذكره، أو عما رآه في سفره، فهذا لا يضره، إنما يضر من حدث عن الأشياء بخلاف ما هي عليه عامدًا للكذب.\nقَالَ الخطابي وقد جاء في حديث: \"التاجر فاجر\" (^٣) و\"أكثر منافقي أمتي قراؤها\" (^٤)، ومعناه: التحذير من الكذب، إذ هو في معنى الفجور\n_________\n(^١) رواه ابن بطة في \"الإبانة\" (٩١٣)، أبو نعيم في \"الحلية\" ١/ ٢٨٠ والفريابي في \"صفة المنافق\" ص ١٣٨ - ١٤٠ (١١٤ - ١١٦)، الهروي في \"ذم الكلام\" (٩٥).\nعن أبي الشعثاء، عن حذيفة.\n(^٢) \"أعلام الحديث\" ١/ ١٦٨.\n(^٣) رواه الترمذي (١٢١٠)، وابن ماجه (٢١٤٦) عن اسماعيل بن عبيد بن رفاعة عن أبيه عن جده. قال الترمذي: هذا حديث حسن صحيح وضعفه الألباني في \"ضعيف سنن ابن ماجه\" (٤٦٧).\n(^٤) رواه ابن المبارك في \"الزهد\" (٤٥١)، ومن طريق أحمد ٢/ ١٧٥، والبخاري في \"التاريخ الكبير\" ١/ ٢٥٧ (٨٢٢)، والبيهقي في \"شعب الإيمان\" ٥/ ٣٦٣ (٦٩٥٩) عن عبد الرحمن بن شريح، عن شراحيل بن يزيد، عن محمد بن هدية، عن عبد الله =","vol":"3","page":58},{"text":"فلا يوجب أن يكون التجار كلهم فجارًا، والقراء قد يكون من بعضهم قلة إخلاص للعمل وبعض الرياء ولا يوجب أن يكونوا كلهم منافقين (^١).\nفرع:\nيستحب الوفاء بالوعد بالهبة وغيرها استحبابًا مؤكدًا، ويكره إخلافه كراهة تنزيه لا تحريم؛ لأنه هبة لا تلزم إلا بالقبض، قَالَ الغزالي في \"الإحياء\": وإخلاف الوعد إنما يكون كذبًا إذا لم يكن في عزمه حين الوعد الوفاء به، أما لو كان عازمًا عليه ثم بدله فليس بكذب.\n_________\n= ابن عمرو به. ورواه أحمد ٢/ ١٧٥ من طريق ابن لهيعة عن درّاج، عن عبد الرحمن ابن جبير، عن عبد الله بن عمرو به.\nقال الهيثمي في \"المجمع\" ٦/ ٢٢٩: رواه أحمد والطبراني ورجاله ثقات، وكذلك رجال أحد إسنادي أحمد ثقات. اهـ.\nورواه أحمد ٤/ ١٥١، والخطيب في \"تاريخه\" ١/ ٣٥٧ من طريق ابن لهيعة عن فشرح بن هاعان، عن عقبة بن عامر به.\nورواه الطبراني في \"الكبير\" ١٧/ ٣٠٥ (٨٤١) من طريق ابن لهيعة عن أبي عشانة، عن عقبة، ورواه أحمد ٤/ ١٥٥، والبيهقي في \"الشعب\" ٥/ ٣٦٣ (٦٩٦٠) من طريق الوليد بن المغيرة، عن مشرح، عن عقبة بن عامر به. قال الهيثمي في \"المجمع\" ٦/ ٢٢٩: رواه أحمد والطبراني، وأحد أسانيد أحمد ثقات أثبات. اهـ.\nورواه الطبراني ١٧/ ١٧٨ (٤٧١) من طريق الفضل بن المختار، عن عبد الله بن موهب، عن عصمة بن مالك به. قال الهيثمي في \"المجمع\" ٦/ ٢٣٠: رواه الطبراني وفيه الفضل بن المختار وهو ضعيف. اهـ.\nورواه العقيلي في \"الضعفاء\" ١/ ٢٧٥ (٣٣٨) من طريق حفص بن عمر العدني، عن الحكم بن أبان، عن عكرمة، عن ابن عباس به.\nقال العقيلي: ولا يتابع على هذا أيضًا من حديث ابن عباس، وقد روي هذا عن عبد الله بن عمرو، عن النبي - ﷺ - بإسناد صالح. اهـ.\nوالحديث صحيح بمجموع طرقه عند الشيخ الألباني كما في \"الصحيحة\" (٧٥٠).\n(^١) \"أعلام الحديث\" ١/ ١٦٥.","vol":"3","page":59},{"text":"فرع:\nيستحب أن يعقب الوعد وغيره من الأخبار المستقبلة بالمشيئة؛ ليخرج عن صورة الكذب.\nفرع:\nيستحب إخلاف الوعيد إذا كان المتوعد به جائزًا ولا يترتب على تركه مفسدة.\nفائدة:\nعن وهب الذماري: صفة المنافق: تحيته لعنة، وطعامه سحت، وغنيمته غلول، صخب النهار، خشب الليل (^١).\nوعن الحسن: المنافق إذا صلى راءى بصلاته، وإذا فاتته لم يأسَ عليها، ويمنع زكاة ماله (^٢).\n_________\n(^١) رواه الفريابي في \"صفة المنافق\" ص ٦٤ (٦٢).\n(^٢) رواه الفريابي في \"صفة المنافق\" ص ٦٦ (٦٩)، وابن جرير في \"تفسيره\" ١٢/ ٧١١.","vol":"3","page":60},{"text":"<span data-type='title' id=toc-229>٢٥ - باب قِيَامُ لَيْلَةِ الْقَدْرِ مِنَ الإِيمَانِ</span>\n٣٥ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ قَالَ: حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ يَقُمْ لَيْلَةَ القَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [٣٧، ٣٨، ١٩٠١، ٢٠٠٨، ٢٠٠٩، ٢٠١٤ - مسلم: ٧٦٠ - فتح: ١/ ٩١]\nحَدَّثَنَا أَبُو اليَمَانِ أَبنا شُعَيْبٌ نَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ يَقُمْ لَيْلَةَ القَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري في الصيام مطولًا (^١) وأخرجه (^٢).\nثانيها: في التعريف برجاله:\nوقد سلف ذكرهم.\nثالثها: في ألفاظه:\nمعنى: قوله: (\"إيمانًا\") أي: تصديقًا بأنه حق فصدق بفضل صيامه وقيامه.\nوقوله: (\"احتسابًا\") أي: يريد به وجه الله تعالى بريئًا من رياء وسمعة، فقد يفعل ما يعتقد صدقه لا مخلصًا، بل رياء أو خوفًا من قاهر أو من فوات منزلة ونحو ذَلِكَ.\n_________\n(^١) سيأتي برقم (١٩٠١) كتاب: الصوم، باب: من صام رمضان إيمانًا واحتسابًا ونية.\n(^٢) كذا في الأصل، ولعلها: وأخرجه مسلم، كما في \"عمدة القاري\" ١/ ٢٥٩.","vol":"3","page":61},{"text":"رابعها: في فوائده:\nالأولى: الحث على قيام رمضان، سيأتي بسطه في بابه إن شاء الله.\nالثانية: الحث على الإخلاص واحتساب الأعمال.\nالثالثة: وقع هنا فعل الشرط مضارعًا والجواب ماضيًا والنحاة يستضعفونه، ومنهم من منعه إلا في ضرورة الشعر وأجازوا عكسه كما في قوله تعالى: ﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ﴾ [هود: ١٥]، ومن أجاز الأولى احتج بهذا الحديث وشبهه، ومنه: قول عائشة في الصديق: متى يقم مقامك رق (^١)، وكذا جاء في بعض طرق الحديث.\n_________\n(^١) سيأتي برقم (٣٣٨٤)، كتاب: أحاديث الأنبياء، باب: قوله تعالى: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ (٧)﴾.","vol":"3","page":62},{"text":"<span data-type='title' id=toc-230>٢٦ - باب: الْجِهَادُ مِنَ الإِيمَانِ</span>\n٣٦ - حَدَّثَنَا حَرَمِيُّ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدَّثَنِا عُمَارَةُ قَالَ: حَدَّثَنَا أَبُو زُرْعَةَ بْنُ عَمْرِو بْنِ جَرِيرٍ قَالَ: سَمِعْتُ أَبَا هُرَيرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"انْتَدَبَ اللهُ لِمَنْ خَرَجَ فِي سَبيلِهِ -لَا يُخْرِجُهُ إِلَّا إِيمَانٌ بِي وَتَصْدِيقٌ بِرُسُلِي- أَنْ أُرْجعَهُ بمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ، أَوْ أُدْخِلَهُ الجَنَّةَ، وَلَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي مَا قعَدْتُ خَلفَ سَرِيَّةٍ، وَلوَدِدْتُ أنِّي أقْتَلُ فِي سَبِيلِ اللهِ ثُمَّ أحْيَا، ثمَّ أُقْتَلُ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ\". [٢٧٨٧، ٢٧٩٧، ٢٩٧٢، ٣١٢٣، ٧٢٢٦، ٧٢٢٧، ٧٤٥٧، ٧٤٦٣ - مسلم: ١٨٧٦ - فتح: ١/ ٩٢]\nنَا حَرَمِيُّ بْنُ حَفْصٍ نَا عَبْدُ الوَاحِدِ نَا عُمَارَةُ نَا أَبُو زُرْعَةَ بْنُ عَمْرو بْنِ جَرِيرٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ عَنِ النَبِيِّ - ﷺ - قالَ: \"انْتَدَبَ اللهُ -﷿- لِمَنْ خَرَجَ فِي سَبِيلِهِ لَا يُخْرِجُهُ إِلَّا إِيمَانٌ بِي أَو تَصْدِيقٌ بِرُسُلِي أَنْ أُرْجِعَهُ بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ، أَوْ أُدْخِلَهُ الجَنَّةَ، وَلَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي مَا تخلفت خَلْفَ سَريَّةٍ، وَلَوَدِدْتُ أَنِّي أُقْتَلُ فِي سَبِيلِ اللهِ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ ثُمَّ أُحْيَا، ثُمَّ أقْتَلُ\".\nالكلام عليه من وجوه:\nأحدها:\nأخرج البخاري في الجهاد عن أبي هريرة مرفوعًا: \"مَثَلُ المُجَاهِدِ فِي سَبِيلِ اللهِ -والله أَعْلَمُ بِمَنْ يُجَاهِدُ فِي سَبِيلِهِ- كَمَثَلِ الصَّائِمِ القَائِمِ، وَتَوَكَّلَ اللهُ لِلْمُجَاهِدِ فِي سَبِيلِهِ بِأَنْ يَتَوَفَّاهُ أَنْ يُدْخِلَهُ الجَنَّةَ، أَوْ يَرْجِعَهُ سَالِمًا مَعَ أَجْرٍ أَوْ غَنِيمَةٍ\" (^١).\n_________\n(^١) سيأتي برقم (٢٧٨٧) كتاب: الجهاد، باب: أفضل الناس مؤمن مجاهد بنفسه وماله في سبيل الله.","vol":"3","page":63},{"text":"وأخرجه مسلم (^١) في الجهاد عن زهير، عن جرير، وعن أبي بكر وأبي كريب، عن ابن فضيل عن عمارة به.\nوفي لفظ مسلم: \"يضمن الله\" وفي بعضها: \"يكفل الله\".\nالوجه الثاني:\nترجم البخاري لهذا الحديث بأن الأعمال من الإيمان؛ أنه لما كان الإيمان هو المُخْرج له في سبيله كان الخروج إيمانًا، تسمية للشيء باسم سببه كما قيل للمطر: سماء لنزوله منها وللنبات: نوء، لأنه ينشأ عنه.\nالوجه الثالث: في التعريف برواته:\nأما أبو هريرة فسلف، وأما أبو زرعة فاختلف في اسمه على أقوال أشهرها: هرم، وقيل.: عبد الله، وقيل: عبد الرحمن، وقيل: عمرو بن عمرو بن جرير بن عبد الله البجلي، سمع خلقًا من الصحابة منهم جده، وعنه جمع من التابعين بالاتفاق (^٢).\nوأما عُمارة فهو -بضم العين- ابن القعقاع -بقافين- بن شبرمة ابن أخي عبد الله بن شبرمة الكوفي الضبي ثقة، عنه الأعمش وغيره، وروى عن جماعة (^٣).\nوأما عبد الواحد فهو: أبو بسر، ويقال: أبو عبيدة، عبد الواحد بن زياد العبدي مولاهم البصري؛ سمع جماعات من التابعين وغيرهم، وعنه: أبو داود الطيالسي وغيره، وثقوه، مات سنة سبع وقيل: ست\n_________\n(^١) مسلم (١٨٧٦) كتاب: الإمارة، باب: فضل الجهاد والخروج في سبيل الله.\n(^٢) انظر ترجمته في: \"تهذيب الكمال\" ٣٣/ ٣٢٣ - ٣٢٦ (٧٣٧٠)، \"الكاشف\" ٢/ ٤٢٧ (٦٦٢٨)، \"التقريب\" (٨١٠٣).\n(^٣) انظر نرجمته في: \"طبقات ابن سعد\" ٦/ ٣٥١، \"التاريخ الكبير\" ٦/ ٥٠١ (٣١١٤)، \"تهذيب الكمال\" ٢١/ ٢٦٢ (٤١٩٦)، \"سير أعلام النبلاء\" ٦/ ١٤٠.","vol":"3","page":64},{"text":"وسبعين ومائة (^١).\nوأما حرمي فهو: أبو علي، حرمي -بفتح الحاء والراء- بن حفص ابن عمر العتكي، القسملي، البصري.\nروى عن: حماد بن سلمة وغيره، وعنه: المقدمي وغيره، وانفرد به البخاري عن مسلم، وروى أبو داود والنسائي عن رجل عنه، وأطلق النووي في \"شرحه\" أنهما رويا عنه كما أطلقنا أيضًا قريبًا، مات سنة ثلاث وقيل: ست وعشرين ومائتين (^٢).\nفائدة:\nالقَسْمَلي -بفتح القاف والميم وسكون السين منها- نسبة إلى القساملة قبيلة من الأزد نزلت البصرة فنسبت المحلة إليهم أيضًا، وهذا منسوب إلى القبيلة كذا قَالَ السمعاني: إنها نسبة إلى القساملة؛ واعترض ابن الأثير في \"مختصره\" (^٣) فقال: ليس كذلك؛ فإنها القبيلة وإنما النسبة إلى الجد وهو: قسملة واسمه معاوية بن عمرو بن مالك بن فهر بن غنم بن دوس بن عدنان، ووقع في القطعة التي على هذا الكتاب للنووي أن القسملي -بكسر القاف والميم- وكأنه سبق قلم، وصوابه: فتحهما.\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٨٩، \"التاريخ الكبير\" ٦/ ٥٩، الترجمة: (١٧٠٦)، \"الجرح والتعديل\" ٦/ ٢٠، الترجمة: (١٠٨)، \"الثقات\" ٧/ ١٢٣، \"تهذيب الكمال\" ١٨/ ٤٥٠ - ٤٥٥ (٣٥٨٥).\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٨٩، \"التاريخ الكبير\" ٦/ ٥٩، الترجمة: (١٧٠٦)، و\"الجرح والتعديل\" ٦/ ٢٠ الترجمة: (١٠٨)، و\"الثقات\" ٧/ ١٢٣، و\"تهذيب الكمال\" ١٨/ ٤٥٠ - ٤٥٥ (٣٥٨٥).\n(^٣) انظر \"اللباب في تهذيب الأنساب\" ٣/ ٣٧.","vol":"3","page":65},{"text":"الوجه الرابع: في ألفاظه ومعانيه:\nوقد أوضحته في \"شرح العمدة\" (^١) أكمل إيضاح، ونذكر هنا نبذة منه:\nالأولى: معنى: (\"انْتَدَبَ اللهُ\"): ضمن وتكفل كما جاء في رواية أخرى وقيل: أجاب رغبته يقال: ندبه لأمر فانتدب. أي: دعاه فأجاب، وقال ابن بطال: أوجب وتفضل أي: حقق وأحكم أن ينجز له ذَلِكَ لمن أخلص (^٢)، وقيل: معناه: سارع بثوابه وحسن جزائه. حكاه القاضي (^٣).\nوما ذكرنا أن انتدب -بالنون- هو المشهور في رواية بلادنا، وحكاه القاضي عن رواية أبي داود، وحكي عن القابسي ائتدب بهمزة صورتها باء من المأدبة (^٤)؛ يقال: دبه القوم -مخففًا- إذا دعاهم ومنه: \"القرآن مأدبة الله في أرضه\" (^٥) ومعناه: أجاب الله من دعاه إلى غفرانه وكل ذَلِكَ عبارة عن تحقيق هذا الموعود من الله تعالى على وجه التفضل والامتنان.\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ١٠/ ٢٩٠.\n(^٢) \"شرح ابن بطال\" ١/ ٩٥.\n(^٣) \"إكمال المعلم\" ٦/ ٢٩٤، \"مشارق الأنوار\" ٢/ ٧.\n(^٤) وعزا ابن حجر هذِه الرواية إلى الأصيلي ثم قال: وهو تصحيف، وقد وَجَّهوه بتكلف، لكن إطباق الرواة على خلافه مع اتحاد المخرج كاف في تخطئته ا. هـ \"الفتح\" ١/ ٩٣.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٣/ ٣٧٥ (٦٠١٧)، وابن أبي شيبة في \"المصنف\" ٦/ ١٢٦ (٢٩٩٩٩)، والدارمي ٤/ ٢٠٨٣، ٢٠٨٤ (٣٣٥٠)، والحاكم ١/ ٥٥٥، والبيهقي في \"الشعب\" ٢/ ٣٢٤، ٣٢٥ (١٩٣٣) من حديث عبد الله بن مسعود.\nقال الحاكم: صحيح على شرط مسلم ولم يخرجاه، وتعقبه الذهبي فقال: صالح ثقة خرج له مسلم. لكن إبراهيم بن مسلم ضعيف. وضعفه الألباني في \"ضعيف الترغيب\" (٨٦٧).","vol":"3","page":66},{"text":"وهذا الضمان لعله المشار إليه في قوله تعالى: ﴿إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ﴾ [التوبة: ١١١] الآية، قَالَ بعض الصحابة: ما أبالي قُتلْتُ في سبيل الله أو قَتَلْتُ، ثم تلى هذِه الآية.\nالثانية: قوله: (\"لَا يُخْرِجُهُ إِلَّا إِيمَانٌ بِي وَتَصْدِيقٌ بِرُسُلِي\") وهو بالرفع فيهما؛ لأنه فاعل يخرجه والاستثناء مفرغ، وهو في مسلم بالنصب في جميع نسخه ووجهه على أنه مفعول له، التقدير: لا يخرجه المخرج ويحركه المحرك إلا الإيمان والتصديق، ومعناه: لا يخرجه إلا محض الإيمان والإخلاص لله تعالى.\nالثالثة: معنى قوله: (\"إِيمَانٌ بِي\") أي: إيمان بوعدي لمجازاتي له بالجنة على جهاده وتصديق رسولي في ذَلِكَ.\nالرابع: عدوله عن ضمير الغيبة في قوله: إيمان به وتصديق برسوله إلى الحضور يحتاج إلى تقدير كما في قوله تعالى: ﴿فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ﴾ [آل عمران: ١٠٦] أي: يقال لهم: أكفرتم؟ ونظائره.\nالخامس: (\"أرجعه\") -بفتح الهمزة- أي أرده ثلاثي، وهذيل تقول: أرجع رباعيًا، والنيل: العطاء.\nالسادس: (أو) في قوله \"أو غنيمة\" للتقسيم بالنسبة إلى الغنيمة وعدمها، فيكون المعنى: أنه يرجع مع نيل الأجر إن لم يغنموا ومعه إن غنموا، ويحتمل أن يكون (أو) هنا بمعنى الواو مع أجر وغنيمة، وكذا وقع بالواو في مسلم (^١) في رواية يحيى بن يحيى، و\"سنن أبي\n_________\n(^١) مسلم (١٨٧٦/ ١٠٤) كتاب: الإمارة، باب: فضل الجهاد والخروج في سبيل الله وفيه: (أو)، وليس (و) كما نقل المصنف.","vol":"3","page":67},{"text":"داود\" (^١).\nوقد قيل في قوله تعالى: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾ [النساء: ١١] معناه: ودين، وقيل: من وصية ودين أو دين دون وصية.\nالسابع: قوله: (\"أَوْ أُدْخِلَهُ الجَنَّةَ\") يحتمل دخولها إثر موته كما قَالَ في الشهداء أنهم أحياء عند ربهم يرزقون، وقال رسوله - ﷺ -: \"أرواح الشهداء في الجنة\" (^٢).\nويحتمل أن يكون المراد: دخوله عند دخول السابقين والمقربين لها دون حساب ولا عقاب ولا مؤاخذة بذنب، وأن الشهادة كفارة لذنوبه، كما ثبت في الحديث الصحيح: \"القتل في سبيل الله يكفر كل شيء إلا الدين\" (^٣).\nالثامن: قوله: (\"وَلَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي مَا تخلفت خَلْفَ سَرِيَّةٍ\").\nسبب المشقة صعوبة تخلفهم بعده، ولا يقدرون على المسير معه لضيق حالهم ولا قدرة له على حملهم كما جاء مبينًا في حديث آخر.\nالوجه الخامس: في فوائده:\nالأولى: فضل الجهاد وفضل القتل في سبيل الله تعالى.\nالثانية: الحث على حسن النية.\n_________\n(^١) أبو داود (٢٤٩٤). قال الحافظ ابن حجر في \"الفتح\" ٦/ ٦: أخرجه أبو داود بسند صحيح. وصححه الألباني في \"صحيح سنن أبي داود\" (٢٢٥٣).\n(^٢) رواه مسلم (١٨٨٧) كتاب الإمارة، باب: بيان أن أرواح الشهداء في الجنة. بلفظ: \"أرواحهم في جوف طيرٍ خضرٍ لها قناديل معلقة بالعرش تسرح من الجنة حيث شاءت .. \".\n(^٣) رواه مسلم (١٨٨٦/ ١٢٠) كتاب: الإمارة، باب: من قتل في سبيل الله كفرت خطاياه إلا الدين.","vol":"3","page":68},{"text":"الثالثة: بيان] (^١) شفقته - ﷺ - على أمته ورأفته بهم.\nالرابعة: استحباب طلب القتل في سبيل الله.\nالخامسة: جواز قول الإنسان: وددت كذا من الخير الذي يعلم أنه لا يحصل، وهو أحد التأويلات في قوله: \"نيَّةُ المؤمنِ خيرٌ مِنْ عملِه\" (^٢).\nالسادسة: البداءة بأهم المصلحتين عند التعارض وترك بعض المصالح لمصلحة أرجح منها أو لخوف مفسدة تزيد عليها.\nالسابعة: تمني الشهادة وتعظيم أجرها.\nالثامنة: عدم نقصان الأجر بالغنيمة؛ فإنها بفضل الله، والأجر على القتال، وأهل بدر أفضل المجاهدين ولم ينقصهم أخذهم الغنيمة.\nفإن قُلْتَ: فما نعمل في الحديث الآخر الثابت في الصحيح: \"ما من غازية أو سرية تغزو وتغنم وتسلم إلا كانوا قد تعجلوا ثلثي أجرهم، وما من غازية أو سرية تخفق أو تصاب إلا تم أجورهم\" (^٣) والإخفاق أن تغزو فلا تغنم شيئًا.\nقلتُ: عنه أجوبة:\nأحدها: الطعن في هذا فإن في إسناده حميد بن هانئ (^٤) وليس\n_________\n(^١) نهاية السقط من (ج) وقد أشرنا عند بدايته.\n(^٢) سبق تخريجه في حديث رقم (١).\n(^٣) رواه مسلم (١٩٠٦) كتاب: الإمارة، باب: بيان قدر ثواب من غزا فغنم ومن لم يغنم.\n(^٤) هو حميد بن هانئ، أبو هانئ الخولاني المصري، قال أبو حاتم: صالح، وقال النسائي: ليس به بأس، وذكره ابن حبان في \"الثقات\". انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٣٥٣ (٢٧٢٠)، \"الجرح والتعديل\" ٣/ ٣٢١ (١٠١٢)، \"الثقات\" ٤/ ١٤٩، \"تهذيب الكمال\" ٧/ ٤٠١ (١٥٤١)، قال ابن حجر في \"التقريب\" ص ١٨٢ (١٥٦٢): لا بأس به.","vol":"3","page":69},{"text":"بالمشهور لكن أخرج له مسلم في \"صحيحه\"وكذا الترمذي والنسائي وابن ماجه، وذكره ابن يونس في \"تاريخه\"، وقال يحيى بن سعيد: حدَّث عنه الأئمة وأحاديثه كثيرة مستقيمة (^١).\nثانيها: إن التي تخفق تزداد من الأجر بالأسف على ما فاتها من المغنم وتضاعف لها كما تضاعف لمن أصيب بأهله وماله.\nثالثها: حمل الأول على من أخلص النية لقوله: \"لا يخرجه إلا إيمان بي\"، وحمل الثاني على من خرج نيته الجهاد والمغنم.\nقَالَ القاضي: والأوجه استعمال كل حديث على وجهه، فأجر من لم يغنم أعظم من أجر من غنم (^٢).\nوقال النووي: الصواب أنه لا تعارض بينهما فإن الذي لا يجوز غيره في معنى الحديث أن الغزاة إذا سلموا أو غنموا يكون أجرهم أقل من أجر من لم يسلم أو سلم ولم يغنم.\nوإن الغنيمة في مقابلة جزء من أجر غزوهم فإذا حصلت فقد تعجلوا ثلثي أجرهم، وهذا موافق للأحاديث الصحيحة عن الصحابة، ومنها قولهم: فمنَّا من مات لم يأكل من أجره شيئًا، ومنا من أينعت له ثمرته فهو يَهْدِبُها (^٣) أي: يجتنيها (^٤) فهذا هو الصواب.\n_________\n(^١) قال النووي في \"شرحه على مسلم\" ١٣/ ٥٢: وأما قولهم أبو هانئ مجهول، فغلط فاحش، بل هو ثقة مشهور روى عنه الليث بن سعد، وحيوة، وابن وهب، وخلائق من الأئمة، ويكفي في توثيقه احتجاج مسلم به في صحيحه. اهـ.\n(^٢) \"إكمال المعلم\" ٦/ ٢٩٤.\n(^٣) سيأتي الحديث مفصلا برقم (١٢٧٦) كتاب: الجنائز، باب: إذا لم يجد كفنًا.\n(^٤) انظر: \"النهاية\" لابن الأثير ٥/ ٢٤٩.","vol":"3","page":70},{"text":"ولم يأتِ حديثٌ صريحٌ يخالف هذا، وقد اختار القاضي معنى هذا بعد حكايته أقوالًا فاسدة فلا تعارض إذًا؛ لأن الحديث الأول لم يقل فيه: إن الغنيمة تنقص الأجر فهو مطلق، والثاني مقيد.\nوأما الاستدلال بغزوة بدر فليس فيه أنهم لو لم يَغْنموا لكان أجرُهم على قدر أجرهم مع الغنيمة، وكونهم مغفورًا لهم مرضيًّا عنهم لا يلزم منه أن لا يكون فوقه مرتبة أخرى هي أفضل (^١). ثم ضعف بقية الأقوال التي حكاها القاضي؛ لمعارضتها لصريح الحديث.\n_________\n(^١) \"مسلم بشرح النووي\" ١٣/ ٥٢.","vol":"3","page":71},{"text":"<span data-type='title' id=toc-231>٢٧ - باب تَطَوُّعُ قِيَامِ رَمَضَانَ مِنَ الإِيمَانِ</span>\n٣٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ حُمَيدِ بْنِ عَبْدِ الرَّحْمَنِ بن عوف، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [انظر: ٣٥ - مسلم ٧٥٩ و٧٦٠ - فتح ١/ ٩٢]\nنَا إِسْمَاعِيلُ حَدَّثَنِي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بن عوف، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولً اللهِ - ﷺ - قَالَ: \"مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\".\nالكلام عليه من وجوه:\nأحدها: في التعريف (برواته) (^١)\nوقد سلف خلا حميد بن عبد الرحمن بن عوف وهو: (أبو) (^٢) إبراهيم، ويقال: أبو عبد الرحمن، ويقال: أبو عثمان القرشي الزهري المدني، أخو أبي سلمة بن عبد الرحمن، وأمه أم كلثوم بنت عقبة بن أبي معيط، أخت عثمان بن عفان لأمه وكانت من المهاجرات.\nأخرج له البخاري هنا، وفي العلم، وغير موضع، عن الزهري وسعد بن إبراهيم وابن أبي مليكة عنه، عن أبي هريرة وأبي سعيد وميمونة (^٣)، وأخرج له (أيضًا) (^٤) عن عثمان وسعيد بن زيد (^٥) وغيرهما.\n_________\n(^١) في (ج): برجاله.\n(^٢) من (ج).\n(^٣) لم أقف على ما يدل على أنّ حميد بن عبد الرحمن بن عوف روى عن ميمونة، ولم يذكر ذلك أيضًا ابن طاهر المقدسي في \"الجمع بين رجال الصحيحين\" كما في ١/ ٨٨ - ٨٩، ولا المزيّ في \"تهذيبه\" كما في ٧/ ٣٧٩ - ٣٨٠، فلعله وهم من المصنف، والله أعلم بالصواب.\n(^٤) في (ف): هنا، والمثبت من (ج)، وهو الصواب.\n(^٥) ظاهر كلام المصنف يوهم أنَّ البخاري قد أخرج في \"صحيحه\" لحميد بن =","vol":"3","page":72},{"text":"سمع جمعًا من كبار الصحابة منهم أبواه وابن عباس وأبو هريرة، وعنه الزهري وخلائق من التابعين.\nوثقه أبو زرعة وغيره، وكان كثير الحديث. مات سنة خمس وتسعين بالمدينة عن ثلاث وسبعين سنة، وقيل: سنة خمس ومائة وهو غلط (^١).\nفائدة:\nروى مالك عن الزهري، عن حميد بن عبد الرحمن أن عمر وعثمان كانا يصليان المغرب في رمضان ثم يفطران (^٢)، ورواه يزيد بن هارون، عن أبى ذئب، عن الزهري، عن حميد قَالَ: رأيت عمر وعثمان فذكره (^٣).\nقَالَ الواقدي: أثبتها حديث مالك وأن حميدًا لم يسمع من عمر ولا رآه وسنهُ وموته يدلان على ذَلِكَ، ولعله سمع من عثمان؛ لأنه كان خاله لأمه؛ لأن أم كلثوم أخت عثمان، وكان يدخل على عثمان كما يدخل ولده (^٤).\n_________\n= عبد الرحمن بن عوف، عن عثمان بن عفان، وسعيد بن زيد، وليس الأمر كذلك، فإنه لم يخرج له عنهما في \"صحيحه\"، ومما يدل على ذلك أن ابن طاهر المقدسي لم يذكر في كتابه \"الجمع بين رجال الصحيحين\" ١/ ٨٨ - ٨٩ أنه روى عنهما، وكذلك فعل المزيّ في \"تهذيبه\" ٧/ ٣٧٩، بل ذكر أن الذي أخرج له عن سعيد بن زيد هو الترمذي، والنسائي، والذي أخرج له عن عثمان هو النسائي فقط، والله أعلم بالصواب.\n(^١) انظر ترجمته في: \"الطبقات\" ٥/ ١٥٣، \"تاريخ البخاري الكبير\" ٢/ ٣٤٥ (٢٦٩٦)، \"الجرح والتعديل\" ٣/ ٢٢٥ (٩٨٩)، \"الثقات\" ٤/ ١٤٦، \"تهذيب الكمال\" ٧/ ٣٧٨ - ٣٨١ (١٥٣٢).\n(^٢) رواه مالك في \"الموطأ\" ص ١٩٣ رواية يحيى.\n(^٣) رواه ابن سعد في \"طبقاته\" ٥/ ١٥٤ وأورده المزي في \"تهذيب الكمال\" ٧/ ٣٨٠.\n(^٤) انظر ترجمته في: \"الطبقات\" ٥/ ١٥٤، \"تهذيب الكمال\" ٧/ ٣٨١.","vol":"3","page":73},{"text":"فائدة ثانية:\nأخرج البخاري أيضًا ومسلم لحميد بن عبد الرحمن الحميري (^١) البصري، التابعي، الفقيه، ولا يلتبس بهذا، وإن روى هذا عن ابن عباس وأبي هريرة أيضًا وغيرهما فاعلمه.\nوما جزمت به من كون البخاري أخرج لهذا هو ما جزم به الكلاباذي في كتابه، والمزي في \"تهذيبه\" (^٢)، ونقل شيخنا قطب الدين في \"شرحه\" عن الحاكم، والحميدي صاحب \"الجمع\"، وعبد الغني، وغيرهم أنهم قالوا: لم يخرج له شيئًا ولم يخرج مسلم في \"صحيحه\" عنه عن أبي هريرة غير حديث: \"أفضل الصيام بعد رمضان\" (^٣) الحديث فقط وما عداه فهو من رواية ابن عوف.\nقَالَ: وقد غَلَّطوا الكلاباذي في دعواه إخراج البخاري له ووهَّموه وقال: ومما يدل على ذَلِكَ أنه لم يعين أين روى عنه كعادته في غيره، بل قَالَ روى عنه محمد بن سيرين وأهل البصرة لم يزد على ذَلِكَ، ولم يذكره أبو مسعود الدمشقي من رواية البخاري.\nولما ذكر النووي في \"شرحه لمسلم\" حديثه عن أبي هريرة قَالَ:\nاعلم أن أبا هريرة يروي عنه اثنان كل منهما حميد بن عبد الرحمن أحدهما هذا الحميري، والثاني الزهري (^٤).\n_________\n(^١) انظر: \"الطبقات الكبرى\" ٧/ ١٤٧، \"التاريخ الكبير\" ٢/ ٣٤٦ (٢٦٩٧)، \"الجرح والتعديل\" ٣/ ٢٢٥ (٩٩٠)، \"الثقات\" ٤/ ١٤٧، \"تهذيب الكمال\" ٧/ ٣٨١ - ٣٨٣ (١٥٣٣).\n(^٢) \"تهذيب الكمال\" ٧/ ٣٨٢ - ٣٨٣.\n(^٣) مسلم (١١٦٣) كتاب: الصيام، باب: فضل صوم المحرم.\n(^٤) \"صحيح مسلم بشرح النووي\" ١/ ١٤٣.","vol":"3","page":74},{"text":"قَالَ الحميدي في \"جمعه\": كل ما في البخاري ومسلم حميد بن عبد الرحمن عن أبي هريرة فهو الزهري إلا في هذا الحديث خاصة، فإن راويه عن أبي هريرة الحميري وهذا الحديث لم يذكره البخاري في \"صحيحه\" قَالَ: ولا ذكر للحميري في البخاري أصلًا ولا في مسلم إلا هذا الحديث (^١)، هذا كلامه. ودعواه أن البخاري لم يذكره في \"صحيحه\" قد علمت ما فيه، وقوله: ولا في مسلم إلا هذا الحديث ليس بجيد فقد ذكره مسلم في ثلاثة أحاديث:\nأحدها: أول الكتاب حديث ابن عمر في القدر، عن عبد الله بن بريدة عن يحيى بن يعمر وحميد بن عبد الرحمن الحميري قالا: لقينا ابن عمر .. وذكر الحديث (^٢).\nثانيها: في الوصايا عن (عمرو) (^٣) بن سعيد عن حميد الحميري عن ثلاثة من ولد سعد أن سعدًا .. فذكر (^٤).\nثالثها: فيها (^٥) عن محمد بن سيرين عنه عن ثلاثة من ولد سعد بن\nهشام عن عائشة قالت: كان ستر فيه تمثال طير .. فذكر الحديث (^٦).\nثانيها: هذا الإسناد كلهم مدنيون.\n_________\n(^١) \"الجمع بين رجال الصحيحين\" للحميدي ٣/ ٣٢٢ (٢٧٧٣).\n(^٢) مسلم (٨/ ٢) كتاب الإيمان، باب: بيان الإيمان والإسلام ..\n(^٣) في (ج): عمر، والمثبت هو الصوَاب كما في مسلم.\n(^٤) مسلم (١٦٢٨/ ٩) كتاب: الوصية، باب: الوصية بالثلث.\n(^٥) أي كتاب الوصايا.\n(^٦) كذا بالأصل، والعبارة فيها خلط شديد، سندًا ومتنًا، فقد أخرج مسلم (١٦٢٨/ ٩) كتاب: الوصية، باب: الوصية بالثلث، عن محمد بن سيرين، عن حميد بن عبد الرحمن، عن ثلاثة من ولد سعد بن مالك كلهم يحدثنيه بمثل حديث صاحبه فقال: مرض سعد بمكة، فأتاه النبي - ﷺ - يعوده .. =","vol":"3","page":75},{"text":"ثالثها: في فوائده:\nالأولى: المُراد بالقيام في الحديث صلاة التراويح كذا قاله أصحابنا وغيرهم من العلماء، والتحقيق كما نبه عليه النووي (^١) أن يُقال: التراويح محصلة لفضيلة قيام رمضان، ولكن لا تنحصر الفضيلة فيها ولا المراد بها، بل في أي وقت من الليل صلى تطوعًا حصل هذا الغرض، ومحل الخوض في التراويح في وقتها وعددها في بابه، وستمر بك إن شاء الله تعالى واضحة.\nالثانية: سبق بيان معنى الإيمان والاحتساب قريبًا في باب: قيام ليلة القدر.\nالثالثة: دل هذا الحديث على غفران ما تقدم من الذنوب بقيام رمضان، ودل الحديث الماضي على غفرانها بقيام ليلة القدر ولا تعارض بينهما، فإن كل واحد منهما صالح للتكفير، وقد يقتصر الشخص على قيام ليلة القدر بتوفيق الله له فيحصل له ذَلِكَ.\n_________\n= وأخرج مسلم أيضًا (٢١٠٧) كتاب: اللباس والزينة، باب: تحريم تصوير صورة الحيوان .. عن عزرة، عن حميد بن عبد الرحمن، عن سعد بن هشام، عن عائشة قالت: كنا لنا سِتْر فيه تمثال طائر .. الحديث، فدمج الإسنادين معًا، وأتى بحديث عائشة في كتاب الوصية، فلعل هذا الوهم من الناسخ، والله أعلم.\nوقد ورد بهامش الأصل في هذا الموضع أيضًا تعليق نصه: ورابع: ذكره قبيل الحدود من حديث قرة بن خالد، عن محمد بن سيرين، عن عبد الرحمن بن أبي بكرة، وعن رجل آخر في نفسي أفضل من عبد الرحمن -عن أبي بكرة، ثم ساقه من حديث قرة به، قال: وسمى الرجل حميد بن عبد الرحمن عن أبي بكرة: خطبنا رسول الله - ﷺ - يوم النحر فقال: أي يوم هذا .. الحديث.\nقلت: وهو في مسلم برقم (١٦٧٩/ ٣١).\n(^١) \"مسلم بشرح النووي\" ٦/ ٣٩.","vol":"3","page":76},{"text":"الرابعة: فيه حجة لمن جوز قول رمضان بغير إضافة شهر إليه، وهو الصواب، وستعرف الخلاف فيه في بابه.\nالخامسة: ظاهر الحديث غفران الصغائر والكبائر، وفضل الله واسع، لكن المشهور من مذاهب العلماء في هذا الحديث وشبهه كحديث غفران الخطايا بالوضوء (^١)، وبصوم عرفة ويوم عاشوراء (^٢) ونحوه، أن المراد غفران الصغائر فقط، كما في حديث الوضوء \"مما لم يؤت كبيرة\" (^٣)، \"ما اجتنبت الكبائر\" (^٤)، وفي التخصيص نظر، كما قاله النووي (^٥). لكن قام الإجماع على أن الكبائر لا تسقط إلا بالتوبة أو بالحد.\nفإن قُلْتَ: قد ثبت في \"الصحيح\" هذا الحديث في: قيام رمضان والآخر: في صيامه (^٦) والآخر: (في) (^٧) قيام ليلة القدر (^٨) والآخر: في صوم عرفة أنه كفارة سنتين (^٩)، وفي عاشوراء أنه كفارة سنة،\n_________\n(^١) رواه مسلم (٢٥١) كتاب: الطهارة، باب: فضل إسباغ الوضوء.\n(^٢) رواه مسلم (١١٦٢) كتاب: الصيام، باب: استحباب صيام ثلاثة أيام وصوم يوم عرفة وعاشوراء، من حديث أبي قتادة.\n(^٣) رواه مسلم (٢٢٨/ ٧) كتاب: الطهارة باب: فضل الوضوء والصلاة عقبه.\n(^٤) رواه مسلم (٢٣٣/ ١٦) كتاب: الطهارة، باب: الصلوات الخمس والجمعة ..\n(^٥) \"مسلم بشرح النووي\" ٦/ ٤٠.\n(^٦) سيأتي برقم (٣٨) كتاب: الإيمان، باب: صوم رمضان، ورواه مسلم (٧٥٩) كتاب: صلاة المسافرين، باب: الترغيب في الدعاء والذكر.\n(^٧) من (ج).\n(^٨) سبق برقم (٣٥) كتاب: الإيمان باب: قيام ليلة القدر من الإيمان، ورواه مسلم (٧٥٩) في صلاة المسافرين، باب: الترغيب في الدعاء والذكر.\n(^٩) رواه مسلم (١١٦٢) كتاب: الصيام، باب: استحباب صيام ثلاثة أيام من كل شهر وصوم يوم عرفة.","vol":"3","page":77},{"text":"والآخر: \"رمضان إلى رمضان كفارة لما بينهما، والعمرة إلى العمرة كفارة لما بينهما، والجمعة إلى الجمعة كفارة لما بينهما\" (^١)، والآخر: \"إذا توضأ خرجت خطايا فيه\" إلى آخره (^٢)، والآخر: \"مثل الصلوات الخمس كمثل نهر\" إلى آخره (^٣)، والآخر: \"مَنْ وافَقَ تأمينه تأمين الملائكةِ كفر له ما تَقدم مِنْ ذنبِهِ\" (^٤)، وفي أحاديث أخر نحو هذا. فكيف الجمع بينهما؟\nفالجواب: أن المراد أن كل واحد من هذِه الخصال صالحة لتكفيرِ الصغائر، فإن صادفتها غفرتها، وإن لم تصادفها فإن كان فاعلها سليمًا من الصغائر لكونه صغيرًا غير مكلف، أو موفقًا لم يعمل صغيرة، أو فعلها وتاب، أو فعلها وعقّبها بحسنة أذهبتها، كما قَالَ تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ [هود: ١١٤] فهذا يكتب له بها حسنات، ولرفع له بها درجات.\nقَالَ بعض العلماء: ويرجى أن يخفف عنه بعض الكبيرة أو الكبائر.\n_________\n(^١) قوله في العمرة سيأتي برقم (١٧٧٣) من حديث أبي هريرة، وأما قوله في رمضان والجمعة فرواه مسلم (٢٣٣) من حديث أبي هريرة أيضًا.\n(^٢) رواه مسلم (٨٣٢) كتاب: الصلاة، باب: إسلام عمرو بن عبسة.\n(^٣) رواه مسلم (٦٦٨) كتاب: المساجد، باب: المشي إلى الصلاة.\n(^٤) سيأتي برقم (٧٨٠) كتاب: الأذان، باب: جهر الإمام بالتأمين.","vol":"3","page":78},{"text":"<span data-type='title' id=toc-232>٢٨ - باب صَوْمُ رَمَضَانَ احْتِسَابًا مِنَ الإِيمَانِ</span>\n٣٨ - حَدَّثَنَا ابن سَلَامٍ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ فُضَيلٍ قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [انظر: ٣٥ - مسلم: ٧٥٩ و٧٦٠ - فتح: ١/ ٩٢].\nنَا ابن سَلَامٍ، أَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، ثنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"منْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\".\nهذا الحديث سلف الكلام عليه، وسلف أيضًا رجاله خلا محمد بن فضيل، وهو أبو عبد الرحمن محمد بن فضيل بن غزوان بن جرير الضبي، مولاهم الكوفي، سمع السبيعي والأعمش وغيرهما من التابعين، وخلقًا من غيرهم، وعنه: الثوري وأحمد وخلق من الأعيان، قَالَ أبو زرعة: صدوق من أهل العلم. مات سنة تسع وخمسين ومائة (^١). ومحمد بن سلام هو البيكندي كما أسلفناه وأن الجمهور على تخفيف لامه (^٢).\n_________\n(^١) كذا في (ف) و(ج) وهو خطأ، مات سنة تسع وخمسين، والصحيح أنه مات سنة أربع أو خمس وتسعين ومائة، وانظر ترجمته في: \"الطبقات\" لابن سعد ٦/ ٣٨٩، \"التاريخ الكبير\" ١/ ٢٠٧ (٦٥٢)، \"الجرح والتعديل\" ٨/ ٥٨ (٢٦٣)، \"تهذيب الكمال\" ٢٦/ ٢٩٣ (٥٥٤٨)، \"سير أعلام النبلاء\" ٩/ ١٧٣ (٥٢).\n(^٢) سبقت ترجمته في حديث (٢٠)، وورد في (ف): آخر الجزء السادس من تجزئه المصنف وبالله التوفيق.","vol":"3","page":79},{"text":"<span data-type='title' id=toc-233>٢٩ - باب: الدِّينُ يُسْرٌ</span>\nوَقَوْلُ النَّبِيِّ - ﷺ -: \"أَحَبُّ الدِّينِ إِلَى اللهِ الحَنِيفِيَّةُ السَّمْحَةُ\".\n\n٣١ - حَدَّثَنَا عَبْدُ السَّلَامِ بْنُ مُطَهَّرِ قَالَ: حَدَّثَنَا عُمَرُ بْنُ عَليٍّ، عَنِ مَعْنِ بْنِ مُحَمَّدِ الغِفَارِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الَمقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ الدَّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلا غَلَبَهُ، فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، وَاسْتَعِينُوا بِالْغَدْوَةِ وَالرَّوْحَةِ وَشَيْءٍ مِنَ الدُّلْجَةِ\". [٥٦٧٣، ٦٤٦٣، ٧٢٣٥ - مسلم: ٢٨١٦ - فتح: ١/ ٩٣]\nثَنَا عَبْدُ السَّلَامِ بْنُ مُطَهَّرٍ نَا عُمَرُ بْنُ عَلِيٍّ، عَنْ مَعْنِ بْنِ مُحَمَّدٍ الغِفَارِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ \"إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ إِلَّا غَلَبَهُ، فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، وَاسْتَعِينُوا بِالْغَدْوَةِ وَالرَّوْحَةِ وَشَيء مِنَ الدُّلْجَةِ\".\nالكلام عليه من وجوه:\nأحدها:\nالتعليق الأول أسنده أحمد من حديث ابن عباس بإسناد لا بأس به (^١)، وكذا ابن أبي شيبة في \"مسنده\" (^٢) وأسنده الطبراني بنحوه بإسناد ضعيف من حديث عثمان بن أبي العاتكة، عن علي بن يزيد، عن القاسم، عن أبي أمامة (^٣)، ومن حديث عفير بن معدان، عن\n_________\n(^١) أحمد ١/ ٢٣٦، وقال الهيثمي في \"مجمع الزوائد\" ١/ ٦٠: فيه ابن إسحاق وهو مدلس ولم يصرح بالسماع، وقال الحافظ في \"الفتح\" ١/ ٩٤: إسناده حسن.\nوقال الألباني: حسن لغيره. انظر: \"الصحيحة\" (٨٨١).\n(^٢) رواه ابن أبي شيبة في \"مسنده\" كما في \"إتحاف الخيرة المهرة\" ١/ ١١٥.\n(^٣) \"المعجم الكبير\" ٨/ ٢٢٢ - ٢٢٣ (٧٨٨٣).","vol":"3","page":80},{"text":"سليم بن عامر عنه (^١).\nثانيها:\nأخرج البخاري طرفًا من الحديث الثاني في الرقاق عن آدم، عن ابن أبي ذئب، عن سعيد المقبري، عن أبي هريرة رفعه: \"لَنْ يُنَجِّيَ أَحَدًا مِنْكُمْ عَمَلُهُ\". قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: \"وَلَا أَنَا، إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ بِرَحْمَته، سَدِّدُوا وَقَارِبُوا، وَاغْدُوا وَرُوحُوا، وَشَيْءٌ مِنَ الدُّلْجَةِ، وَالْقَصْدَ القَصْدَ تَبْلُغُوا\". (^٢) وله في حديث آخر: \"وإن أحب الأعمال إلى الله أدومها وإن قل\" (^٣).\nثالثها: في التعريف برواة الحديث:\nأما أبو هريرة فسلف.\nوأما سعيد فهو أبو سعد -بإسكان العين- سعيد بن أبي سعيد، واسمه كيسان المقبري المدني، والمقبري يقال: بضم الباء وفتحها نسبة إلى مقبرة بالمدينة كان مجاورًا لها، وقيل: كان منزله عند المقابر وهو بمعنى الأول، وقيل: جعله عمر على حفر القبور؛ فلذلك قيل له: المقبري، حكاه الحربي وغيره، ويحتمل أنه اجتمع فيه ذَلِكَ كله فكان على حفرها و(كان) (^٤) نازلًا عندها، والمقبري صفة لأبي سعيد، وكان مكاتبًا لامرأة من بني ليث بن بكر.\nسمع جمعًا من الصحابة منهم. أبو هريرة وابن عمر وخلقًا من التابعين منهم أبوه، وعنه يحيى الأنصاري، وغيره من التابعين،\n_________\n(^١) \"المعجم الكبير\" ٨/ ١٧٠ (٧٧١٥).\n(^٢) سيأتي برقم (٦٤٦٣) باب: القصد والمداومة على العمل.\n(^٣) سيأتي برقم (٦٤٦٤) من حديث عائشة ﵂.\n(^٤) من (ج).","vol":"3","page":81},{"text":"ومالك، وغيره من الأعلام. قَالَ أبو زرعة: ئقة. وقال أحمد: لا بأس به.\nوقال (محمد) (^١) بن سعد: كان ثقة كثير الحديث، ولكنه كبر وبقي حتى اختلط قبل موته، وقدم الشام مرابطًا وحدث ببيروت. وقال غيره: اختلط قبل موته بأربع سنين.\nقُلْتُ: فلعل معن بن محمد سمع من سعيد قبل اختلاطه؛ فلذا أخرج البخاري عنه. مات سنة خمس وعشرين ومائة، وقيل: سنة ست وعشرين (^٢).\nوأما معن فهو ابن محمد بن معن بن نضلة الغفاري الحجازي، سمع جمعًا، وعنه جمع منهم: ابن جريج، أخرج له البخاري والترمذي والنسائي وابن ماجه، وذكره ابن حبان في \"ثقاته\" (^٣).\nوأما عمر فهو أبو حفص عمر بن علي بن عطاء بن مقدم المُقَدَّمِي البصري، سمع جمعًا من التابعين منهم: هشام بن عروة، وعنه خلق من الأعلام منهم: ابنه عاصم، وعمرو بن علي، وهو أخو أبي بكر وكان مدلسًا.\nقَالَ أحمد: ثقة. وقال ابن سعد: كان ثقة يدلس تدليسًا شديدًا يقول: سمعت وحدثنا، ثم يسكت ثم يقول: هشام بن عروة، الأعمش. وقال عفان: كان رجلًا صالحًا، ولم يكونوا ينقمون عليه غير التدليس، ولم\n_________\n(^١) في (ف) و(ج): أحمد. والصواب ما أثبتناه.\n(^٢) انظر ترجمته في: \"طبقات ابن سعد\" القسم المتمم (٥٣)، \"التاريخ الكبير\" ٣/ ٤٧٤ (١٥٨٥)، \"الجرح والتعديل\" ٤/ ٥٧ (٢٥١)، \"تهذيب الكمال\" ١٠/ ٤٦٦ (٢٢٨٤)، \"سير أعلام النبلاء\" ٥/ ٢١٦ (٨٨).\n(^٣) انظر: \"التاريخ الكبير\" ٧/ ٣٩٠ (١٦٩٩)، \"الجرح والتعديل\" ٨/ ٢٧٧ (١٢٦٨)، \"الثقات\" لابن حبان ٧/ ٤٩٠، \"تهذيب الكمال\" ٢٨/ ٣٤١ (٦١١٨).","vol":"3","page":82},{"text":"أكن أقبل منه حتى يقول: ثنا (^١).\nقَالَ البخاري: قَالَ ابنه عاصم: مات سنة تسعين ومائة. وقيل: سنة اثنتين وتسعين (^٢).\nقُلْت فلعل البخاري ثبت عنده سماع (عمر) (^٣) (من) (^٤) معن وإن أتى فيه بالعنعنة.\nوأما عبد السلام (خ. د) فهو أبو ظَفَر -بفتح الظاء المعجمة والفاء- ابن مُطَهَّر بن حسام بن مِصَكّ بن ظالم بن شَيْطان الأزدي البصري، روى عن جمع من الأعلام منهم شعبة، وعنه الأعلام: البخاري وأبو داود.\nقَالَ أبو حاتم: صدوق. مات في رجب سنة أربع وعشرين ومائتين (^٥).\nفائدة: هذا الإسناد ما بين مدني وبصري.\nرابعها: في ألفاظه:\nقوله: (\"الدِّينُ يُسْرٌ\") أي: ذو يسر. كما قَالَ تعالى: ﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ﴾ [الحج: ٧٨]، وقال: ﴿وَيَضَعُ عَنْهُمْ إِصْرَهُمْ﴾ [الأعراف: ١٥٧]، واليسر -بإسكان السين وضمها: نقيض العسر، ومعناه: التخفيف.\n_________\n(^١) \"الطبقات الكبرى\" ٧/ ٢٩١.\nقال الحافظ في \"تعريف أهل التقديس\" ص ١٣٠ - ١٣١ (١٢٣).\nوصفه بذلك أحمد وابن معين والدارقطني وغير واحد، ثم ساق كلام ابن سعد ثم قال: وهذا ينبغي أن يسمى تدليس القطع. اهـ.\n(^٢) انظر: \"التاريخ الكبير\" ٦/ ١٨٠ (٢٠٩٨)، \"الجرح والتعديل\" ٦/ ١٢٤ (٦٧٨)، \"تهذيب الكمال\" ٢١/ ٤٧٠ (٤٢٩٠).\n(^٣) من (ج).\n(^٤) في (ج): عن.\n(^٥) انظر: \"الطبقات\" لابن سعد ٧/ ٣٠٨، \"التاريخ الكبير\" ٦/ ٦٧ (١٧٣٢)، \"الجرح والتعديل\" ٦/ ٤٨ (٢٥٥)، \"تهذيب الكمال\" ١٨/ ٩١ (٣٤٢٦).","vol":"3","page":83},{"text":"وقوله: (\"وَلَنْ يُشَادَّ الدِّينَ إِلَّا غَلَبَهُ\") هكذا وقع للجمهور من غير لفظة \"أحد\"، وأثبتها ابن السكن وهو ظاهر، والدين على هذا منصوب، وأما على الأولى فروي بنصبه، وهو ضبط أكثر أهل الشام على إضمار الفاعل في \"يشاد\" للعلم به، ورفعه وهو رواية الأكثر كما حكاه صاحب \"المطالع\"، وهو مبني لِمَا لَمْ يسم فاعله.\nقَالَ أهل اللغة: المشادة: المغالبة (^١)، يقال: شاده يشاده مشادة إذا غالبه وقاواه (ومعنا ٥) (^٢): لا يتعمق أحد في الدين ويترك الرفق إلا غلبه الدين، وعجز ذَلِكَ المتعلم وانقطع عن عمله كله أو بعضه.\nومعنى \"سَدِّدُوا\": اقصدوا السداد في الأمور، وهو: الصواب، \"وَقَارِبُوا\" في العبادة، \"وَأَبْشِرُوا\": أي بالثواب على العمل وإن قَلَّ، والغدوة: السير أول النهار.\nقَالَ في \"المحكم\": الغدوة البكرة، وكذا الغداة (^٣).\nقَالَ الجوهري: (الغدوة) (^٤) ما بين صلاة الغداة وطلوع الشمس، يُقال: أتيته غدوة غير مصروفة؛ لأنها معرفة مثل سَحَر إلا أنها من الظروف المتمكنة، تقول: سِيْرَ على فرسك غُدوةَ وغُدوةً وغُدوةُ وغدوةٌ فما نُوِّنَ من هذا فهو نكرة، وما لم ينون فهو معرفة، والجمع: غُدًا. والغدو: نقيض الرواح (^٥).\nوفي شرح شيخنا قطب الدين أن الغدو: السير أول النهار إلى الزوال.\n_________\n(^١) انظر: \"العين\" ٢٣٢/ ٣ مادة: (شدد).\n(^٢) من (ج).\n(^٣) \"المحكم\" ٦/ ٢٩.\n(^٤) من (ف).\n(^٥) \"الصحاح\" ٦/ ٢٤٤٤ مادة: (غدو).","vol":"3","page":84},{"text":"والروحة: آخر النهار؛ وذكر ابن سيده: أنه العشي (^١). وقيل: من لدن زوال الشمس إلى الليل، ورحنا رواحًا وتروحنا: سرنا ذَلِكَ الوقت أو عملنا.\n\"والدُّلْجَة\" -بضم الدال وإسكان اللام- هكذا الرواية، ويجوز في اللغة فتحها، ويقال: بفتح اللام أيضًا، وهي بالضم: سير آخر الليل، (وبالفتح سير الليل)، وأدلج بالتخفيف: سير الليل كله، وبالتشديد: سير آخر الليل، هذا هو الأكثر، وقيل: يقال (فيهما بالتخفيف والتشديد.\nقَالَ ابن سيده: الدُّلجة: سير السحر، والدَّلْجة: سير الليل كله، والدَّلَج والدَّلْجة والدَّلَجة -الأخيرة عن ثعلب- الساعة) (^٢) من آخر الليل. وأدلجوا: ساروا الليل كله، وقيل: الدلج: الليل كله من أوله إلى آخره، وأي ساعة سرت من الليل من أوله إلى آخره فقد أدلجت على مثال أخرجت.\nوالتفرقة بين أدلجت وادَلَجت قول جميع أهل اللغة إلا الفارسي (^٣)، فقد حكى أدْلَجْت وادَّلَجْت لغتان في المعنيين جميعًا (^٤).\n_________\n(^١) \"المحكم\" ٣/ ٣٩٣ مادة: (روح).\n(^٢) ما بين قوسين من (ف).\n(^٣) هو أبو علي الحسن بن أحمد بن عبد الغفار الفارسي النحوي، ولد بمدينة فسا واشتغل ببغداد، وكان إمام وقته في علم النحو ومن تصانيفه: \"التذكرة\" و\"المقصور والممدود\" توفي سنة سبع وسبعين وثلاثمائة. ترجم له ابن خلكان في \"وفيات الأعيان\" ٢/ ٨٠، وابن النديم في \"الفهرست\" ص ٦٤ والخطيب في \"تاريخ بغداد\" ٧/ ٢٧٥ وياقوت في \"معجم الأدباء\" ٧/ ٢٣٢.\n(^٤) \"المحكم\" ٧/ ٢٣٣ - ٢٣٤.","vol":"3","page":85},{"text":"وفي \"جامع القزاز\" (^١): الدُّلجة والدَّلجة لغتان بمعنى وهما: سير السحر.\nوقال قوم: الدُّلجة: سير السحر، والدَّلجَة بالفتح سير (^٢) [أول الليل، كلاهما بمعنى عند أكثر العرب، كما تقول: مضت بُرهة من الدهر وبَرهة، وغلَّط ابن درستويه ثعلبًا (^٣) في تخصيص ادَّلج بالتشديد بسير أول الليل، وبالتخفيف بسير آخره، قَالَ: وإنما هما عندنا جميعًا: سير الليل في كل وقت، من أوله ووسطه وآخره (^٤).\nخامسها: في معنى الحديث:\nومعناه كالأبواب قبله، أن الدين اسم يقع على الأعمال، والدين والإيمان والإسلام بمعنى، والمراد بالحديث: الحث على ملازمة\n_________\n(^١) القزاز القيرواني: محمد بن جعفر بن أحمد التميمي أبو عبد الله النحوي المعروف بالقزاز القيرواني ولد سنة ٣٤٢ وتوفي سنة ٤١٢. له من الكتب: \"أدب السلطان\"، \"جامع اللغة\"، \"شرح مثلثات قطرب\"، \"شرح المقصورة لابن دريد\"، \"ضرائر الشعر\"، \"العشرات في اللغة\"، \"كتاب التعريض فيما دار بين الناس من المعاريض\"، \"كتاب الضاد والظاء\"، \"كتاب المعترض\"، \"كتاب المفترق في النحو\"، \"ما أخذ على المتنبي\"، وغير ذلك. انظر: \"معجم الأدباء\" ١٨/ ١٠٥، \"هدية العارفين\" ٢/ ٦١. وهو مترجم في \"السير\" ١٧/ ٣٢٦.\n(^٢) من هنا يبدأ سقط من (ف).\n(^٣) هو أبو العباس أحمد بن يحيى بن زيد بن سيار النحوي الشيباني بالولاء المعروف بثعلب، كان إمام الكوفيين في النحو واللغة وكان ثقة حجة صالحًا مشهورًا بالحفظ وصدق اللهجة والمعرفة بالعربية ورواية الشعر القديم، ولد سنة مائتين وتوفي سنة إحدى وتسعين ومائتين. ومن تصانيفه: \"الدر المصون\" و\"اختلاف النحويين\" و\"معاني القرآن\". ترجم له الخطيب البغدادي في \"تاريخ بغداد\" ٥/ ٢٠٤، وابن خلكان في \"وفيات الأعيان\" ١/ ١٠٢، والنديم في \"الفهرست\" ص ٧٤، وياقوت في \"معجم الأدباء\" ٥/ ١٠٢.\n(^٤) \"تصحيح الفصيح\" لابن درستويه ص ١٢٣ - ١٢٤.","vol":"3","page":86},{"text":"الرفق في الأعمال، والاقتصار على ما يطيق العامل ويمكنه المداومة عليه، وأن من شادّ الدين وتعمق انقطع وغلبه الدين وقهره.\nثم أكد - ﷺ - بهذا المعنى فقال: \"سددوا\") إلى آخره، أي: اغتنموا أوقات نشاطكم وانبعاث نفوسكم للعبادة، وأما الدوام لا تطيقونه، واحرصوا على أوقات النشاط واستعينوا بها على تحصيل السداد والوصول إلى المراد، كما أن المسافر إذا سار الليل والنهار عجز وانقطع عن مقصده، وإذا سار غدوة -وهي أول النهار- وروحة -وهي آخره- ودلجة -وهي آخر الليل- حصل له مقصوده بغير مشقة ظاهرة، وأمكنه الدوام على ذَلِكَ.\nوهذِه الأوقات الثلاثة هي أفضل أوقات المسافر للسير، فاستعيرت هذِه الأوقات لأوقات النشاط وفراغ القلب للطاعة، قَالَ - ﷺ -: \"كن في الدنيا كأنك غريب أو عابر سبيل\" (^١) فشبه - ﷺ - الإنسان في الدنيا بالمسافر، وكذا هو في الحقيقة؛ لأن الدنيا مطية الآخرة، فنبه - ﷺ - على اغتنام أوقات الفراغ، وإنما قَالَ: \"وشيء من الدلجة\" ولم يقل: والدلجة؛ تخفيفًا عنه لمشقة عمل الليل، اللهُمَّ هون علينا هذِه الأعمال في التبكير والآصال.\n_________\n(^١) سيأتي برقم (٦٤١٦) كتاب: الرقاق، باب: قول النبي - ﷺ -: \"كن في الدنيا كأنك غريب أو عابر سبيل\".","vol":"3","page":87},{"text":"<span data-type='title' id=toc-234>٣٠ - باب الصَّلَاةُ مِنَ الإِيمَانِ</span>\nوَقَوْلُ اللَّهِ تَعَالَى: ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ [البقرة: ١٤٣] يَعْنِى صَلَاتَكُمْ عِنْدَ الْبَيْتِ\n\n٤٠ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ قَالَ: حَدَّثَنَا زُهَيْرٌ قَالَ: حَدَّثَنَا أَبُو إِسْحَاقَ، عَنِ الْبَرَاءِ أَنَّ النَّبِيَّ - ﷺ - كَانَ أَوَّلَ مَا قَدِمَ الْمَدِينَةَ نَزَلَ عَلَى أَجْدَادِهِ -أَوْ قَالَ أَخْوَالِهِ- مِنَ الأَنْصَارِ، وَأَنَّهُ صَلَّى قِبَلَ بَيْتِ الْمَقْدِسِ سِتَّةَ عَشَرَ شَهْرًا -أَوْ سَبْعَةَ عَشَرَ شَهْرًا- وَكَانَ يُعْجِبُهُ أَنْ تَكُونَ قِبْلَتُهُ قِبَلَ الْبَيْتِ، وَأَنَّهُ صَلَّى أَوَّلَ صَلَاةٍ صَلاَّهَا صَلَاةَ الْعَصْرِ، وَصَلَّى مَعَهُ قَوْمٌ، فَخَرَجَ رَجُلٌ مِمَّنْ صَلَّى مَعَهُ، فَمَرَّ عَلَى أَهْلِ مَسْجِدٍ، وَهُمْ رَاكِعُونَ، فَقَالَ: أَشْهَدُ بِاللهِ لَقَدْ صَلَّيْتُ مَعَ رَسُولِ اللهِ - ﷺ - قِبَلَ مَكَّةَ. فَدَارُوا كَمَا هُمْ قِبَلَ الْبَيْتِ، وَكَانَتِ الْيَهُودُ قَدْ أَعْجَبَهُمْ إِذْ كَانَ يُصَلِّى قِبَلَ بَيْتِ الْمَقْدِسِ، وَأَهْلُ الْكِتَابِ، فَلَمَّا وَلَّى وَجْهَهُ قِبَلَ الْبَيْتِ أَنْكَرُوا ذَلِكَ. قَالَ زُهَيْرٌ: حَدَّثَنَا أَبُو إِسْحَاقَ، عَنِ الْبَرَاءِ فِى حَدِيثِهِ هَذَا أَنَّهُ مَاتَ عَلَى الْقِبْلَةِ قَبْلَ أَنْ تُحَوَّلَ رِجَالٌ وَقُتِلُوا، فَلَمْ نَدْرِ مَا نَقُولُ فِيهِمْ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ [البقرة: ١٤٣]. [٣٩٩، ٤٤٨٦، ٤٤٩٢، ٧٢٥٢ - مسلم:٥٢٥ - فتح: ١/ ٩٥]\nحَدَّثنَا عَمْرُو بْنُ خَالِدٍ، نا زُهَيْرٌ، نَا أَبُو إِسْحَاقَ، عَنِ البَرَاءِ، أَنَّ النَّبِيَّ - ﷺ - كَانَ أَوَّلَ مَا قَدِمَ المَدِينَةَ نَزَلَ عَلَى أَجْدَادِهِ -أَوْ قَالَ أَخْوَالِهِ- مِنَ الأَنْصَارِ، إلى قوله: فأنزل الله تعالى: ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾.\nالكلام عليه من وجوه بعد أن تعرف أن البخاري أخرجه أيضًا في الصلاة (^١)، وإجازة خبر الواحد الصدوق في الصلاة (^٢) والتفسير (^٣).\n_________\n(^١) سيأتي برقم (٣٩٩) باب: التوجه نحو القبلة حيث كان.\n(^٢) سيأتي برقم (٧٢٥٢) كتاب: أخبار الآحاد.\n(^٣) سيأتي برقم (٤٤٨٦) باب: قوله تعالى: ﴿سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ﴾.","vol":"3","page":88},{"text":"أحدها: في التعريف برواته:\nأما البراء فهو بتخفيف الراء وبالمد على المشهور، وقيل: بالقصر، وهو أبو عُمارة بضم العين، ويقال: أبو عمرو، ويقال: أبو الطفيل (^١)، البراء بن عازب بن الحارث بن عدي بن مَجْدَعة -بفتح الميم وإسكان الجيم وفتح الدال المهملة- بن الحارث بن حارثة بن الخزرج بن عمرو بن مالك بن أوس الأنصاري الأوسي الحارثي المدني.\nروي له عن رسول الله - ﷺ - ثلاثمائة حديث وخمسة أحاديث، اتفقا على اثنين وعشرين وانفرد البخاري بخمسة عشر ومسلم بستة.\nاستصغر يوم أحد مع ابن عمر ثم شهد الخندق والمشاهد كلها، وعنه: ما قدم علينا رسولُ الله - ﷺ - حتى قرأت: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ [الأعلى: ١] في سور من المفصل (^٢)، وغزوت مع رسول الله - ﷺ - خمس عشرة غزوة (^٣)، وقيل: ثماني عشرة ما رأيته ترك فيها ركعتين حين تزيغ الشمس في حضر ولا سفر (^٤).\nمات أيام مصعب بن الزبير] (^٥) وقُتِل مصعب سنة اثنتين وسبعين (^٦).\n_________\n(^١) زاد أبو عمر ابن عبد البر في \"الاستيعاب\" ١/ ٢٣٩ أنه يكنى أيضًا أبا عمر. وقال: والأشهر والأكثر أبو عمارة وهو أصح إن شاء الله تعالى. ورواه ابن سعد في \"الطبقات\" ٤/ ٣٦٥ عن أبي إسحاق أن البراء بن عازب كان يكنى أبا عمارة.\n(^٢) سيأتي برقم (٣٩٢٥) كتاب: مناقب الأنصار، مقدم النبي - ﷺ - وأصحابه المدينة.\n(^٣) سيأتي برقم (٤٤٧٢) كتاب: المغازي، باب: كم غزا النبي - ﷺ -.\n(^٤) رواه أبو داود (١٢٢٢)، والترمذي (٥٥٠) وقال: حديث البراء حديث غريب، ثم قال: سألت محمدًا عنه فلم يعرفه إلا من حديث الليث بن سعد، ولم يعرف اسم أبي بُسْرة الغفاري، ورآه حسنًا. اهـ. وضعفه الألباني في \"ضعيف أبي داود\" (١٢٢).\n(^٥) هنا ينتهي سقط من (ف) بمقدار صفحة منها.\n(^٦) انظر ترجمة البراء في: \"معرفة الصحابة\" ١/ ٣٨٤ (٢٧٦)، \"أسد الغابة\" ١/ ٢٠٥ (٣٨٩)، \"الإصابة\" ١/ ١٤٢ (٦١٨).","vol":"3","page":89},{"text":"فائدة:\nأبوه صحابي أيضًا ذكره ابن سعد في \"طبقاته\" (^١) و(قَلّ) (^٢) من ذكره ولم يسمع له ذكر في شيء من المغازي، وقد جاء حديثه في الرجل الذي اشترى منه الصديق بثلاثة عشر درهمًا (^٣)، وليس في الصحابة عازب غيره (^٤)، ولا فيهم البراء بن عازب سوى ولده.\nوأما أبو إسحاق فهو السبيعي -بفتح السين المهملة وكسر الموحدة نسبة إلى السبيع جد القبيلة وهو السبيع بن الصعب، وأبعد من قَالَ: عرف بذلك لنزوله فيهم (^٥)، وأغرب المزي حيث ذكره في الألقاب (^٦) - ابن معاوية بن كثير بن مالك بن جشم بن حاشد بن جشم بن حيوان بن نوف بن همدان.\nوهو أبو إسحاق عمرو بن عبد الله بن علي، وقيل: عمرو بن عبد الله بن ذي يُحمد الهمداني السبيعي الكوفي التابعي الجليل الكبير المتفق على جلالته وتوثيقه.\n_________\n(^١) \"الطبقات\" لابن سعد ٤/ ٣٦٥.\n(^٢) بياض في (ف)، وهي (ج).\n(^٣) ستأتي هذِه القصة برقم (٣٦٥٢) كتاب: فضائل الصحابة، باب: مناقب المهاجرين.\n(^٤) انظر ترجمة عازب في: \"معرفة الصحابة\" ٤/ ٢٢٣٦ (٢٣٤٤)، \"أسد الغابة\" ٣/ ١١٠ (٢٦٥٩)، \"الإصابة\" ٢/ ٢٤٤ (٤٣٤٠).\n(^٥) قاله يعقوب بن أبي شيبة فيما نقله عنه المزي في \"تهذيب الكمال\" ٢٢/ ١٠٣.\n(^٦) \"تهذيب الكمال\" ٣٥/ ٦٢. والعلة في استغراب المصنف -﵀- من ذكر المزي للسبيعي في الألقاب، أن السبيعي هذِه نسبة، فكيف يذكر في الألقاب؟\nوالجواب: أن المزي قد ذكره في الأنساب أولًا كما في ٣٥/ ١٢ ثم ذكره في الألقاب، على اعتبار أن الأنساب من الألقاب، وقد عنون بذلك الحافظ في \"تهذيب التهذيب\" ٤/ ٦٤٢، فقال: الأنساب من الألقاب.","vol":"3","page":90},{"text":"ولد لسنتين بقيتا من خلافة عثمان، ورأى عليًّا وأسامة والمغيرة ولم يصح سماعه منهم، وسمع ابن عباس وابن عمر وابن الزبير ومعاوية وخلفا من الصحابة وآخرين من التابعين، وعنه: التيمي وقتادة والأعمش وهم من التابعين، والثوري وهو أثبت الناس فيه، وخلق من الأئمة.\nقَالَ العجلي: سمع ثمانية وثلاثين من الصحابة، وقال ابن المديني: روى عن سبعين أو ثمانين لم يرو عنهم غيره. مات سنة ست، وقيل: سبع، وقيل: ثمان، وقيل: تسع وعشرين ومائة (^١).\nوأما زهير فهو أبو خيثمة زهير بن معاوية بن حُديج -بضم الحاء وفتح الدال المهملتين وبالجيم- بن الرُّحَيل -بضم الراء وفتح الحاء المهملة- بن زهير بن خيثمة الجعفي الكوفي.\nسكن الجزيرة، سمع السبيعي وحميدًا الطويل وغيرهما من التابعين وخلقًا من غيرهم، وعنه يحيى القطان وجمع من الأئمة، و(اتفقوا) (^٢) على جلالته وحسن حفظه وإتقانه.\nقَالَ أبو زرعة: هو ثقة إلا أنه سَمِع من أبي إسحاق بعد الاختلاط.\nوقال أحمد: ثبت بخ بخ لكن في حديثه عن أبي إسحاق لين سمع منه بآخره، قَالَ أبو حاتم: (هم) (^٣) ثلاثة إخوة: زهير وحديج ورحيل،\n_________\n(^١) انظر ترجمته في: \"الطبقات\" لابن سعد ٦/ ٣١٣، \"التاريخ الكبير\" ٦/ ٣٤٧ (٢٥٩٤)، \"معرفة الثقات\" ٢/ ١٧٩ (١٣٩٤)، \"تهذيب الكمال\" ٢٢/ ١٠٢ (٤٤٠٠).\n(^٢) في (ج): وأجمعوا.\n(^٣) من (ف).","vol":"3","page":91},{"text":"(أَعْدَلُهم زهير ثم حُديج) (^١).\nمات سنة اثنتين وسبعين، وقيل: سنة ثلاث، وقيل: سنة سبع وسبعين ومائة، وقال أبو داود عن النفيلي: فُلج قبل موته بسنة، ولم أسمع منه شيئًا بعدما فلج، وقال أبو حاتم: زهير أحب إلينا من إسرائيل في كل شيء إلا في حديث أبي إسحاق، وزهير ثقة متقن صاحب سنة، تأخر سماعه من أبى إسحاق.\nقَالَ الخطيب: حدث عنه ابن جُريج وعبد السَّلام بن عبد الحميد الحراني وبين وفاتيهما بضع وتسعون سنة، وحدث عنه محمد بن إسحاق وبين وفاتيهما قريب من ذَلِكَ (^٢).\nفائدة:\nيجاب عن إخراج البخاري له عن أبي إسحاق أنه لعله ثبت عنده سماعه منه قبل الاختلاط كما سلف في الفصول.\nوأما عمرو (خ، ق) بن خالد فهو أبو الحسن عمرو بن خالد بن فروخ بن سعيد بن عبد الرحمن بن واقد -بالقاف- بن ليث بن واقد بن عبد الله الحنظلي الجزري الحراني، سكن مصر.\nروى عن الليث وابن لهيعة وغيرهما من الأئمة، وعنه البخاري وانفرد به، وأبو زرعة وغيرهما من الأئمة، وروى ابن ماجه، عن\n_________\n(^١) كذا في (ف)، (ج) وهو خطأ والصواب كما في \"الجرح والتعديل\" ٣/ ٥٨٨، ٥٩٦: أوثقهم زهير ثم رحيل. وكذا في \"التعديل والتجريح\" للباجي ٢/ ٥٩٦، و\"تهذيب الكمال\" ٩/ ١٧٣.\n(^٢) \"السابق واللاحق\" ص ٢٠٤ (٧٠).\nوانظر ترجمة زهير في: \"التاريخ الكبير\" ٣/ ٤٢٧ (١٤١٩)، \"الجرح والتعديل\" ٣/ ٥٨٨ (٢٦٧٤) ٦/ ٣٣٧، \"تهذيب الكمال\" ٩/ ٤٢٠ (٢٠١٩).","vol":"3","page":92},{"text":"رجل عنه واسمه عمرو -بزيادة الواو- ويقع في بعض النسخ بإسقاطها والصواب الأول (^١).\nقَالَ أبو حاتم: صدوق، وقال العجلي: مصري ثبت ثقة، مات بمصر سنة تسع وعشرين ومائتين (^٢).\nفائدة:\nلهم عمرو بن خالد الواسطي المتروك (^٣) انفرد بالإخراج له ابن ماجه، وعمرو بن خالد الكوفي منكر الحديث (^٤).\n_________\n(^١) قال أبو علي في \"تقييد المهمل\" ٢/ ٥٦٧: كان في نسخة أبي زيد المروزي: حدثنا عمر بن خالد. هكذا نقله عنه أبو الحسن القابسي وأبو الفرج عبدوس بن محمد الطليطلي وذلك وهم، والصواب: عمرو. بفتح العين وسكون الميم. وهو عمرو بن خالد الحراني الجزري، وليس في شيوخ البخاري من يقال له: عمر بن خالد. اهـ.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٢٧ (٢٥٤٢)، \"معرفة الثقات\" للعجلي ٢/ ١٧٥ (١٣٧٦)، \"الجرح والتعديل\" ٦/ ٢٣٠ (١٢٧٨)، \"تهذيب الكمال\" ٢١/ ٦٠١ (٤٣٥٦). وقد سبقت ترجمته في حديث رقم (١٢).\n(^٣) عمرو بن خالد الواسطي أبو خالد القرشي مولى بني هاشم، أصله كوفي وانتقل إلى واسط، روى عن زيد بن علي بن الحسين وسعيد بن زيد بن عقبة والثوري وغيرهم، قال عبد الله بن أحمد، عن أبيه: متروك، وقال ابن معين: كذاب، وقال النسائي: ليس بثقة ويحكى عن وكيع، قال: كان في جوارنا يضع الحديث فلما فُطن له تحول إلى واسط. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٢٨ (٢٥٤٣)، \"الجرح والتعديل\" ٦/ ٢٣٠ (١٢٧٧)، \"المجروحين\" لابن حبان ٢/ ٧٦، \"تهذيب الكمال\" ٢١/ ٦٠٣ (٤٣٥٧).\n(^٤) عمرو بن خالد الكوفي أبو حفص، روى عن سليمان الأعمش وهشام بن عروة وغيرهما. قال ابن حبان: يروي عن \"الثقات\" الموضوعات، لا تحل الرواية عنه، وقال الحافظ: منكر الحديث من التاسعة، ويقال: هو عمرو بن خالد أبو يوسف الأسدي وفرق بينهما ابن عدي. انظر ترجمته في \"المجروحين\" لابن حبان ٢/ ٧٩، و\"الكامل\" لابن عدي ٦/ ٢٢٥ (١٢٩١)، \"تهذيب الكمال\" ٢١/ ٦٠٧ (٤٣٥٨).","vol":"3","page":93},{"text":"الوجه الثاني: في ألفاظه ومعانيه:\nقوله: (يَعْنِي: صَلَاتُكُمْ عِنْدَ البَيْتِ) كذا وقع في الأصول، والمراد إلى البيت، يعني: بيت المقدس أو الكعبة؛ لأن صلاتهم إليها إلى جهة بيت المقدس.\nوقوله: (أَوَّلَ مَا قَدِمَ المَدِينَةَ) يعني: في الهجرة، ولها أسماء كثيرة ذَكَرتُ منها في \"الإشارات للغات المنهاج\" (^١) تسعة وعشرين اسمًا مفصلة فراجعها منه.\nوقوله: (أَجْدَادِهِ -أَوْ قَالَ: أَخْوَالِهِ- مِنَ الأَنْصَارِ) هو شك من الراوي وهم أخوال وأجداد مجازًا؛ لأن هاشمًا جد أبي رسول الله - ﷺ - تزوج من الأنصار وقصته مشهورة، وقد سلف في أول الكتاب شأن الأنصار المذكور في السير أن أول ما نزل - ﷺ - على كلثوم بن الهدم بن امرئ القيس بن الحارث بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس الأنصاري، ثم على أبي أيوب الأنصاري خالدٍ ولَيْسَا ولا واحد منهما من أخواله ولا أجداده، وإنما أخواله وأجداده في بني عدي بن النجار وقد مر بهم، ونزل على بني مالك أخي عدي فلعل ذَلِكَ وقع تجوزًا لعادة العرب في النسبة إلى الأخ أو لقرب ما بين داريهما.\nوقوله: (وَأَنَّهُ صَلَّى قِبَلَ بَيْتِ المَقْدِسِ): أي متوجهًا إليه، وقوله: (بيت المقدس) هو -بفتح الميم وإسكان القاف، وفيه لغة أخرى ضم الميم وفتح القاف والدال المشددة- أي المطهر، وعلى الأول هو مصدر كالمرجع، أو مكان ومعناه: بيت مكان الطهارة، قاله أبو علي الفارسي.\n_________\n(^١) الكتاب قيد التحقيق بدار الفلاح.","vol":"3","page":94},{"text":"وقال الزجاج: أي المكان الذي يطهر فيه من الذنوب، ويقال: البيت المقدس على الصفة. والمشهور بيت المقدس على إضافة الموصوف إلى صفته كصلاة الأولى، ومسجد الجامع وبابه، وله أسماء أخر ذكرتها في (الكتاب) (^١) المشار إليه قريبًا.\nوقوله: (سِتَّةَ عَشَرَ شَهْرًا- أَوْ سَبْعَةَ عَشَرَ شَهْرًا). كذا وقع هنا على الشك، وكذا هو في أكثر الروايات، وفي رواية في \"صحيح مسلم\" وغيره عن البراء الجزم بالأولى (^٢) فيتعين (اعتمادها) (^٣) كما قاله النووي.\nوقال الداودي: إنه الصحيح، قبل بدر بشهرين، وهو قول ابن عباس والحربي؛ لأن بدرًا كانت في رمضان في السنة الثانية.\nوخالف القاضي فقال: الثاني أصح وهو قول مالك وابن إسحاق وابن المسيب (^٤)، وفي \"سنن أبي داود\": ثمانية عشر شهرًا (^٥).\nوحكى المحب الطبري: ثلاثة عشر شهرًا، ورواية أخرى: سنتين، وأغرب منهما: تسعة أشهر، وعشرة أشهر، وهما شاذان.\nوقال أبو حاتم بن حبان: صلى المسلمون إلى بيت المقدس سبعة عشر شهرًا وثلاثة أيام سواء؛ لأن قدومه - ﷺ - من مكة كان يوم الاثنين لاثنتي عشرة ليلة خلت من ربيع الأول، وحولت يوم الثلاثاء نصف شعبان (^٦).\n_________\n(^١) في (ف): المكان.\n(^٢) مسلم (٥٢٥/ ١١) كتاب: المساجد، باب: تحويل القبلة من القدس إلى الكعبة.\n(^٣) كذا في (ف) وفي (ج): إعمالها.\n(^٤) \"إكمال المعلم\" ٢/ ٤٤٩.\n(^٥) \"سنن أبي داود\" برقم (٥٠٧). وفيه: ثلاثة عشر شهرًا. من حديث معاذ بن جبل - ﵁ -.\n(^٦) \"صحيح ابن حبان\" ٤/ ٦٢٠.","vol":"3","page":95},{"text":"وفي \"تفسير ابن الخطيب\" عن أنس أنها حولت بعد الهجرة بتسعة أشهر، وهو غريب. وعلى هذا القول يكون التحويل في ذي القعدة إن عدّ شهر الهجرة، وهو ربيع الأول، أو ذي الحجة إن لم يعد وهو أغرب.\nوفي ابن ماجه أنها صرفت إلى الكعبة بعد دخوله المدينة بشهرين (^١).\nوقال إبراهيم بن إسحاق: حولت في رجب. وقيل: في جمادى فحصل في تعيين الشهر أقوال) (^٢).\nوالشهر سمي بذلك لشهرته عند الناس كلهم لاحتياجهم إلى معرفته في عبادتهم ومعايشهم. يُقال: شهرت الشيء إذا أظهرته، وفي لغة رديئة أشهرته، حكاها الزبيدي.\nوقوله: (وَكَانَ يُعْجِبُهُ أَنْ تَكُونَ قِبْلَتُهُ قِبَلَ البَيْتِ). أي: كان يحب ذَلِكَ كما صرح به البخاري في رواية أخرى في باب: التوجه نحو القبلة (^٣).\nوقوله: (صَلَاةَ العَصْرِ) هو بدل من قوله: (أَوَّلَ صَلَاةٍ صَلَّاهَا).\nوقوله: (مَرَّ عَلَى أَهْلِ مَسْجِدٍ) إلى آخره، هؤلاء ليسوا أهل قباء بل أهل مسجد بالمدينة وهو مسجد بني سلمة ويُعرف بمسجد القبلتين، ومر عليهم المار في صلاة العصر. وأما أهل قباء فأتاهم الآتي في صلاة الصبح، كما صرح به البخاري ومسلم في موضعه من حديث ابن عمر (^٤).\n_________\n(^١) ابن ماجه (١٠١٠) من طريق أبي بكر بن عياش، عن أبي إسحاق.\nقال الحافظ في \"الفتح\" ١/ ٩٦: أبو بكر سيِّئ الحفظ وقد اضطرب فيه.\nوقال الألباني في \"ضعيف ابن ماجه\" (٢١٢): منكر.\n(^٢) ما بين المعقوفين ساقط من (ف).\n(^٣) سيأتي برقم (٣٩٩) كتاب: الصلاة.\n(^٤) سيأتي برقم (٤٠٣) كتاب: الصلاة، باب: ما جاء في القبلة …، ومسلم (٥٢٦/ ١٣) كتاب: المساجد، باب: تحويل القبلة من القدس إلى الكعبة.","vol":"3","page":96},{"text":"ويجوز أن تحمل الأولى على أن المراد: أن أول صلاة صلاها كاملة إلى الكعبة العصر، وقيل: كان التحويل في ركوع الثانية من الظهر في المسجد السالف فاستدار واستدارت الصفوف، فأنزل الله تعالى: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ﴾ [البقرة: ١٤٤] الآية. وذكر القرطبي أن الآية نزلت في غير صلاة (^١).\nوقوله: (وَأَهْلُ الكِتَابِ) هو: برفع اللام معطوف على اليهود، ولعل المراد بهم النصارى؛ فإن اليهود أيضًا أهل كتاب.\nفائدة:\nهذا (المار) (^٢) هو عباد بن نهيك بن إساف الخطمي، صلى القبلتين مع النبي - ﷺ - بركعتين إلى بيت المقدس وركعتين إلى الكعبة يوم صرفت، قاله ابن عبد البر (^٣).\nوقال ابن بشكوال: هو عباد بن بشر الأشهلي (^٤)، [و] (^٥) ذكره الفاكهي في \"أخبار مكة\" عن خويلة بنت أسلم وكانت من المبايعات، وفيه قول ثالث: أنه عباد بن وهب.\nالوجه الثالث: في فوائده:\nوهي جمة مفرقة في الأبواب ذكرت منها جملة في \"شرح العمدة\" (^٦) ونذكر منها هنا عشر فوائد:\n_________\n(^١) \"تفسير القرطبي\" ٢/ ١٤٩.\n(^٢) في (ج): المشار إليه.\n(^٣) \"الاستيعاب\" ٢/ ٣٥٤ (١٣٧٦).\n(^٤) \"غوامض الأسماء المبهمة\" ١/ ٢٢٣.\n(^٥) زيادة يقتضيها السياق.\n(^٦) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٤٨٧ - ٥٠٤.","vol":"3","page":97},{"text":"ونقدم عليها أن التحويل كان في السنة الثانية قطعًا، واختلف في الشهر الذي حولت فيه على ثلاثة أقوال سلفت:\nأحدها: في الظهر يوم الثلاثاء نصف شعبان، قاله محمد بن حبيب الهاشمي، وحكاه عنه النووي في \"الروضة\" في كتاب السير وأقره (^١).\nوثانيها: في رجب في نصفه في صلاة الظهر يوم الاثنين، ونقله بعضهم عن الأكثرين كما حكاه صاحب \"المطلب\".\nقَالَ: وفي رواية شاذة أن ذَلِكَ كان في جمادى الآخر، وهذا هو الثالث.\nالأولى: ما ترجم له وهو كون الصلاة من الإيمان، وقد اتفق المفسرون وغيرهم على أن المراد به هنا الصلاة، وكذا ذكره البراء في حديث الباب بفحواه وإن لم يصرح به، والآية إنما نزلت في صلاتهم إلى بيت المقدس.\nوقال ابن إسحاق وغيرُه: ﴿لِيُضِيعَ إِيمَانَكُمْ﴾ بالقبلة الأولى، وتصديقكم بنبيكم واتباعكم إياه إلى القبلة الأخرى، أي: ليعطينكم أجرهما جميعًا (^٢).\nوما زاده زهير في حديث البراء، أخرجه أبو داود والترمذي من\nحديث ابن عباس، قَالَ: لما وجه النبي - ﷺ - إلى الكعبة قالوا:\nيا رسول الله، كيف إخواننا الذين ماتوا وهم يصلون إلى بيت\nالمقدس؟ فأنزل الله: ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ (^٣) [البقرة: ١٤٣].\n_________\n(^١) \"روضة الطالبين\" ١٠/ ٢٠٦.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ١٧٧.\n(^٣) \"سنن أبي داود\" (٤٦٨٠)، \"سنن الترمذي\" (٢٩٦٤) وقال: حديث حسن صحيح.","vol":"3","page":98},{"text":"الثانية: جواز النسخ ووقوعه ولا عبرة بمن أحاله. قَالَ ابن عباس: أُول ما نُسخ من القرآن شأن القبلة والصيام (^١)، وأول مَن صَلَّى إلى الكعبة البراء بن معرور (^٢).\nالثالثة: قبول خبر الواحد (كما ترجم له فيما مضى) (^٣) وقد يقال: إنه احتف به قرائن ومقدمات أفادت العلم؛ لأنهم كانوا متوقعين التحويل.\nالرابعة: استحباب إكرام القادم أقاربه بالنزول عليهم دون غيرهم.\nالخامسة: أن محبة الإنسان الانتقال من طاعة إلى أكمل منها ليس قادحًا في الرضا بل هو محبوب.\nالسادسة: أن النَّسْخَ لا يثبت في حق المكلف حتى يبلغه، لأن أهل المسجد وأهل قباء صلوا إلى بيت المقدس بعض صلاتهم بعد النسخ، لكن قبل بلوغه إليهم وهو الصحيح في الأصول (^٤)، وتظهر فائدة الخلاف في الإعادة، ويتعلق بذلك أن الوكيل هل ينعزل من حين العزل أو من بلوغ الخبر؟ والأصح عندنا الأول بخلاف القاضي، والفرق تعلق المصالح الكلية به بخلاف الوكيل، ويتعلق به أيضًا أن الأمة لو صلت مكشوفة الرأس ثم علمت بالعتق في أثناء الصلاة، هل تبني أو تستأنف؟\n_________\n(^١) رواه النسائي في \"المجتبى\" ٦/ ١٨٧، ٢١٢، وفي \"الكبرى\" ٣/ ٣٨٦، والطبراني في \"مسند الشاميين\" ٣/ ٣٢٦، والحاكم في \"المستدرك\" ٢/ ٢٦٧ - ٢٦٨، والبيهقي في \"الكبرى\" ٢/ ١٢.\n(^٢) رواه البيهقي ٣/ ٣٨٤ عن عبد الرحمن بن عبد الله بن كعب بن مالك، قال: وكان البراء بن معرور أول من استقبل القبلة حيًّا وميِّتًا.\nقال البيهقي: وهو مرسل جيد.\n(^٣) من (ج).\n(^٤) انظر: \"المستصفى\" ١/ ٢٢٩.","vol":"3","page":99},{"text":"السابعة: جواز الصلاة الواحدة إلى جهتين بدليلين، فمن صلَّى بالاجتهاد إلى جهة ثم تغير اجتهاده في أثنائها، فظن أن القبلة في جهة أخرى ولم يتيقن ذَلِكَ، يتحول إلى الجهة الثانية ويبني على صلاته ويجزئه، وإن كانت إلى جهتين وثلاث وأربع حتى لو صلى الرباعية إلى الجهات الأربع كل ركعة إلى جهة بالاجتهاد أجزأه، وهو الأصح عند أصحابنا (^١).\nالثامنة: جواز نسخ السُّنة بالكتاب، والأصح عند الجمهور نعم، وللشافعي فيه قولان:\nقَالَ مرة: لا يجوز، كما لا يجوز عنده نسخ القرآن بالسنة قولًا واحدًا (^٢)، والأصح عند الجمهور: نعم بشرط كونها متواترة (^٣).\nقَالَ القاضي عياض: أجازه الأكثر عقلًا وسمعًا، ومنعه بعضهم عقلًا، وأجازه بعضهم عقلًا، ومنعه سمعًا (^٤).\nوقال ابن الخطيب: قطع الشافعي وأكثر أصحابنا وأهل الظاهر وأحمد في رواية بامتناع نسخ الكتاب بالسنة المتواترة، وأجازه أبو حنيفة ومالك والجمهور (^٥).\nواستدل المجوزون على الأولى بأن التوجه نحو بيت المقدس لم\n_________\n(^١) انظر كلام الشافعي في \"الرسالة\" ص ١٠٦ - ١١٣.\n(^٢) انظر: \"المجموع\" ٣/ ٢٠٦.\n(^٣) انظر: \"المستصفى\" ١/ ٢٣٦ - ٢٣٧، \"الغيث الهامع\" ٢/ ٤٣٦ - ٤٣٧، \"إرشاد الفحول\" ٢/ ٨٠٩ - ٨١٥.\n(^٤) \"إكمال المعلم\" ٢/ ٥٤٥.\n(^٥) انظر: \"الرسالة\" ص ١٠٦، \"الواضح في أصول الفقه\" ١/ ٢٢٨، \"الإحكام في أصول الأحكام\" لابن حزم ص ٥١٨ - ٥٢٠، \"البحر المحيط\" ٤/ ١٠٨ - ١٠٩.","vol":"3","page":100},{"text":"يكن (ثابتًا) (^١) بالكتاب، وقد نسخ به، وبقوله تعالى: ﴿فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ﴾ [الممتحنة: ١٠] فنسخ العهد والصلح على ردهن، وبقوله تعالى: ﴿فَالْآنَ بَاشِرُوهُنَّ﴾ [البقرة: ١٨٧] نسخ تحريم المباشرة وليس في القرآن، وصوم عاشوراء برمضان، وعلى الثانية بأنه نُسِخَت الوصية للوالدين والأقربين بقوله: \"لا وصية لوارث\" (^٢) ونسخ الإمساك في البيوت بالرجم والجلد الثابت بالسنة.\nوأجاب المانعون عن قصة القبلة بأنها نسخ قرآن بقرآن، وأن الأمر أولًا كان يخير المصلي أن يولي وجهه حيث شاء بقوله: ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ [البقرة: ١١٥] ثم نسخ باستقبال القبلة.\nالتاسعة: جواز النسخ بخبر الواحد، وهو ما مال إليه القاضي أبو بكر وغيره من المحققين، كما نقله القاضي عياض عنهم (^٣)، واختاره الغزالي (^٤) والباجي (^٥) وأهل الظاهري (^٦)، ووجهه أن العمل بخبر الواحد مقطوع به كما أن العمل بالقرآن والسنة المتواترة مقطوع به، وأبعد بعضهم فقال: النسخ به كان جائزًا في زمنه، وإنما منع بعده.\nوالمختار كما قَالَ الغزالي: وقوع نسخ السنة المتواترة بالآحاد عقلًا\n_________\n(^١) من (ف).\n(^٢) رواه أبو داود (٢٨٧٠)، (٣٥٦٥)، والترمذي (٢١٢٠) وقال: حديث حسن صحيح، وأحمد ٥/ ٢٦٧، والطيالسي ٢/ ٤٥٠ (١٢٢٣)، وعبد الرزاق ٤/ ١٤٨ - ١٤٩ (٧٢٧٧)، والطبراني ٨/ ١٣٧ (٧٦٢١) من حديث أبي أمامة، وصححه الألباني في \"الإرواء\" (١٦٥٥).\n(^٣) \"إكمال المعلم\" ٢/ ٤٤٥.\n(^٤) \"المستصفى\" ١/ ٢٤٠ - ٢٤١.\n(^٥) \"إحكام الفصول\" ص ٤١٧.\n(^٦) \"الإحكام في أصول الأحكام\" ص ٥١٨ - ٥٢٤.","vol":"3","page":101},{"text":"لو تعبد به وسمعًا في زمانه - ﷺ - بدليل قصة قباء، وأما بعده فممنوع بإجماع الصحابة على أن خبر الواحد لا يرفع قاطعًا (^١).\nالعاشرة: أن من لم يعلم بفرض الله، ولم تبلغه الدعوة، ولا أمكنه استعلام ذَلِكَ من غيره، فالفرض غير لازم له، والحجة غير قائمة عليه.\nوقد اختلف العلماء فيما حكاه القاضي فيمن أسلم في دار الحرب أو أطراف بلاد الإسلام حيث لا يجد من يستعلمه الشرائع، ولا علم أن الله فرض شيئًا من الشرائع، ثم علم بعد ذَلِكَ هل يلزمه قضاء ما مر عليه من صيام وصلاة لم يعلمها؟\nفذهب مالك والشافعي (في آخرين) (^٢) إلى إلزامه، فإنه قادر على الاستعلام والبحث والخروج إلى ذلك، وذهب أبو حنيفة أن ذَلِكَ يلزمه إن أمكنه أن يستعلم فلم يستعلم وفرط، وإن كان لا يحضره من يستعلمه فلا شيء عليه. قَالَ: وكيف يكون لله فرض على من لم [يعلم] (^٣) بفرضه (^٤).\n_________\n(^١) \"المستصفى\" ١/ ٢٤٠.\n(^٢) في (ف): وآخرين.\n(^٣) زيادة يقتضيها السياق، من \"الإكمال\".\n(^٤) \"إكمال المعلم\" ٢/ ٤٤٨.","vol":"3","page":102},{"text":"<span data-type='title' id=toc-235>٣١ - باب حُسْنِ إِسْلَامِ الْمَرْءِ</span>\n٤١ - قَالَ مَالِكٌ: أَخْبَرَنِي زَيْدُ بْنُ أَسْلَمَ، أَنَّ عَطَاءَ بْنَ يَسَارٍ أَخْبَرَهُ، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ أَخْبَرَهُ، أنَهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِذَا أَسْلَمَ العَبْدُ فَحَسُنَ إِسْلَامُهُ يُكَفِّرُ اللهُ عَنْهُ كُلَّ سَيِّئَةٍ كَانَ زَلَفَهَا، وَكَانَ بَعْدَ ذَلِكَ القِصَاصُ، الحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ، وَالسَّيِّئَةُ بِمِثلِهَا إِلَّا أَنْ يَتَجَاوَزَ اللهُ عَنْهَا\". [فتح: ١/ ٩٨]\n\n٤٢ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ، عَنْ أَبِي هُرَيرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَحْسَنَ أَحَدُكُمْ إِسْلَامَهُ فَكُلُّ حَسَنَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ، وَكُلُّ سَيِّئةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِمِثْلِهَا\". [مسلم: ١٢٩ - فتح: ١/ ١٠٠]\nقَالَ مَالِكٌ: أَخْبَرَنِي زيدُ بْنُ أَسْلَمَ أَنَّ عَطَاءَ بْنَ يَسَارٍ، أَخْبَرَهُ أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - أَخْبَرَهُ، أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يقُولُ: \"إِذَا أَسْلَمَ العَبْدُ فَحَسُنَ إِسْلَامُهُ يُكَفِّرُ اللهُ عَنْهُ كُلَّ سَيئَةٍ كَانَ زَلّفَهَا، وَكَانَ بَعْدَ ذَلِكَ القِصَاصُ، الحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ، وَالسَّيِّئَةُ بِمِثْلِهَا إِلا أَنْ يَتَجَاوَزَ اللهُ عَنْهَا\".\nحَدَّثنَي إِسْحَاقُ بْنُ مَنْصُورٍ ثنَا عَبْدُ الرَّزَّاقِ أنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَحْسَنَ أَحَدُكُمْ إِسْلَامَهُ فَكُلُّ حَسَنَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ، وَكُلُّ سَيِّئَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِمِثْلِهَا\" (^١).\n_________\n(^١) ذكر في هامش (ف) ما نصه: بلغ الشيخ برهان الدين الحلبي قراءة على … وسمعه الشيخ شمس الدين … والصفدي والعاملي والباسطي والفخر الرازي. المصنف والبغوي وابن … ونور الدين … محمد بن … وسمعه آخرون … والصفدي سمعه بتدريسه قاله إبراهيم الحلبي القارئ.","vol":"3","page":103},{"text":"الكلام عليهما (من وجوه) (^١):\nأما حديث أبي سعيد فمن وجوه:\nالأول:\nهذا الحديث أخرجه هنا معلقًا فإن بينه وبين مالك واسطة؛ لأنه لم يسمع منه، وقد وصله أبو ذر الهروي في بعض النسخ.\nفقال أبو ذر: (أنا) (^٢) النضروي، ثنا الحسين بن إدريس، (ثنا) (^٣) هشام بن (خالد) (^٤)، (ثنا) (^٥) الوليد بن مسلم، (ثنا) (^٦) مالك، فذكره.\nوأسنده النسائي، عن أحمد بن المعلى بن يزيد، عن صفوان بن صالح، عن الوليد بن مسلم، عن مالك (^٧).\nوقد وصله الإسماعيلي بزيادة فيه فقال: أخبرني الحسن بن سفيان، (ثنا) (^٨) حميد بن قتيبة الأسدي قَالَ: قرأت على عبد الله بن نافع الصائغ، أن مالكًا أخبره قَالَ: (وأخبرني) (^٩) عبد الله بن محمد بن مسلم (^١٠)، أنبأنا يونس بن عبد الأعلى، حدثني يحيى بن عبد الله بن بكير، نا عبد الله بن وهب، أنبأنا مالك بن أنس -واللفظ لابن نافع-\n_________\n(^١) من (ج).\n(^٢) كذا في (ف) وفي (ج): أخبرنا.\n(^٣) في (ف): نا.\n(^٤) في (ف)، (ج): خلف، والمثبت من \"تغليق التعليق\" ٢/ ٤٤، \"فتح الباري\" ١/ ٩٩، \"عمدة القاري\" ١/ ٢٨٦.\n(^٥) في (ف): نا.\n(^٦) في (ف): نا.\n(^٧) النسائي ٨/ ١٠٥ - ١٠٦.\n(^٨) في (ف): نا.\n(^٩) في (ف): أخره.\n(^١٠) انظره في \"المعجم\" للإسماعيلي ٢/ ٦٩٥.","vol":"3","page":104},{"text":"عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري، أن رسول الله - ﷺ - قَالَ: \"إذا أسلم العبد كتب الله له كل حسنة قدمها ومحى عنه كل سيئة زلفها، ثم قيل له: ائتنف العمل، الحسنة بعشر أمثالها إلى سبعمائة، والسيئة بمثلها إلا أن يغفر الله\"\nأنبأنا به (غير واحد منهم) (^١) شيخنا قطب الدين الحلبي، أنبأنا محمد بن عبد المنعم المؤدب، أنبأنا أبو بكر بن باقا (^٢) (أنبأنا) (^٣) يحيى بن ثابت، أنبأنا أبو بكر أحمد البرقاني، أنبأنا أحمد بن إبراهيم بن إسماعيل الإسماعيلي فذكره.\nقَالَ ابن بطال: هذا الحديث أسقط البخاري بعضه، وهو حديث مشهور من رواية مالك في غير \"الموطأ\" ونصه: \"إذا أسلم الكافر فحسن إسلامه كتب الله له بكل حسنة كان زلفها ومحى عنه كل سيئة كان زلفها\" وذكر باقيه بمعناه، قَالَ: وذكره الدارقطني في \"غرائب حديث مالك\" من تسعة طرق، وأثبت فيها كل ما أسقطه البخاري:\n\"إن الكافر إذا حسن إسلامه يُكتب له في الإسلام كل حسنة عملها في الشرك ولله تعالى أن يتفضل على عباده بما يشاء\" وهو كقوله - ﷺ - في حديث حكيم بن حزام: \"أسلمت على ما أسلفت من خير\" (^٤).\n_________\n(^١) من (ف).\n(^٢) هو الشيخ الأمين المرتضى المسند، صفي الدين، أبو بكر عبد العزيز ابن أبي الفتح أحمد بن عمر بن سالم بن محمد بن باقا البغدادي الأصل، الحنبلي التاجر السّفّار نزيل مصر. ولد سنة خمس وخمسين وخمسمائة، وتوفي سنة ثلاثين وستمائة. انظر ترجمته في: \"سير أعلام النبلاء\" ٢٢/ ٣٥١ - ٣٥٢، \"الذيل\" لابن رجب ٢/ ١٨٧، \"شذرات الذهب\" ٥/ ١٣٥ - ١٣٦.\n(^٣) في (ف): أنا.\n(^٤) سيأتي برقم (١٤٣٦) كتاب: الزكاة، باب: من تصدق في الشرك ثم أسلم.","vol":"3","page":105},{"text":"قَالَ: ومعنى \"حسن إسلامه\" ما جاء في حديث جبريل - ﷺ -: \"أن تعبد الله كأنك تراه\" (^١). أراد مبالغة الإخلاص لله تعالى بالطاعة والمراقبة، هذا آخر كلام ابن بطال (^٢).\nوقال الدارقطني في كتاب \"غرائب مالك\": اتفق هؤلاء التسعة: ابن وهب، والوليد بن مسلم، وطلحة بن يحيى، ورزين بن شعيب، وإسحاق الفروي، وسعيد الزبيري، وعبد الله بن نافع، وإبراهيم بن المختار، وعبد العزيز بن يحيى، فرووه عن مالك عن زيد، عن عطاء، عن أبي سعيد، وخالفهم معن بن عيسى فرواه عن مالك، عن زيد، عن عطاء، عن أبي هريرة.\nالوجه الثاني: (في) (^٣) التعريف برجاله: وقد سلف.\nالثالث: في ألفاظه وأحكامه:\nقوله: (\"زلّفها\") هو بتشديد اللام كما ضبطه النووي، يُقال: زلَّفه يزلِّفه تزليفًا إذا قدمه، وأزلفه إزلافًا مثله، ويقع في بعض النسخ: أزلفها.\nقَالَ ابن سيده: زلف الشيء وزلفه: قدمه. عن ابن الأعرابي، وأزلف الشيء: قربه (^٤).\nوفي \"الجامع\": الزلفة تكون القربة من الخير والشر، وفي \"الصحاح\": الزلف: التقدم عن أبي عبيد. وتزلفوا وازدلفوا أي: تقدموا (^٥)، وفي \"الجمهرة\": الزليف -بياء مثناة تحت قبل الفاء- ثم\n_________\n(^١) سيأتي برقم (٥٠) باب: سؤال جبريل عن الإيمان و....\n(^٢) \"شرح ابن بطال\" ١/ ٩٩.\n(^٣) من (ج).\n(^٤) \"المحكم\" ٩/ ٤١، ٤٢.\n(^٥) \"الصحاح\" ٤/ ١٣٧٠، مادة (زلف).","vol":"3","page":106},{"text":"فسره بالتقدم من موضع إلى موضع (^١). قُلْتُ: فمعنى أزلفها هنا: اكتسبها وقدمها وقربها قربة إلى الله تعالى، وازدلفت مثل أزلفت، وازدلفت القوم: (جَمَعْتُهم) (^٢)، ومنه سميت المزدلفة؛ لجمعها الناس، وقيل: لقرب أهلها من منازلهم.\nمفتعلة من زلفت أبدلت التاء دالًا، وقوله تعالى: ﴿وَإِذَا الْجَنَّةُ أُزْلِفَتْ (١٣)﴾ [التكوير: ١٣] أي: قربت وأدنيت (^٣) ﴿وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ (٦٤)﴾ [الشعراء: ٦٤] أي: قَرَّبْنَاهم (^٤).\nقَالَ أهل اللغة: هذا من باب ما جاء على فعل وأفعل لاختلاف معنى. وقوله تعالى: ﴿عِنْدَنَا زُلْفَى﴾ [سبأ: ٣٧] فهي هنا اسم مصدر كأنه قَالَ: ازدلافًا، وأما زلف زلفى ثلاثيًا فبمعنى: تقدم، والزلفة والزلفي: القربى والمنزلة (^٥).\nوقوله: (\"فَحَسُنَ إِسْلَامُهُ\") أي: أسلم إسلامًا محققًا بريئًا من الشكوك، ولا يشترط في تكفير سيئات زمن الكفر وكتب حسناته أن يكثر من الطاعات في الإسلام، ويلازم المراقبة والإخلاص في أفعاله كما (سلف) (^٦).\nثم اعلم أن هذا الحديث مع حديث حكيم بن حزام السالف مما اختلف في معناه، فقال أبو عبد الله المازري ثم القاضي وغيرهما:\n_________\n(^١) \"جمهرة اللغة\" ٢/ ٨٢١ مادة: زلف.\n(^٢) في (ف)، (ج): جميعهم، والمثبت هو الصواب، كما في \"الأفعال\" لابن القوطية ص ١٧٣.\n(^٣) انظر: \"تفسير الطبري\" ١٢/ ٤٦٦ (٣٦٤٧٣).\n(^٤) انظر: \"تفسير الماوردي\" ٤/ ١٧٥.\n(^٥) انظر: \"تهذيب اللغة\" ٢/ ١٥٤٨ مادة: (زلف).\n(^٦) في (ج): سبق.","vol":"3","page":107},{"text":"الجاري على القواعد والأصول أنه لا يصح من الكافر (التقرب فلا يثاب على طاعة) (^١)، ويصح أن يكون مطيعًا غير متقرب (كنظيره) (^٢) في الإيمان؛ فإنه مطيع (فيه) (^٣) من حيث إنه موافق للأمر، والطاعة عندنا موافقة الأمر، ولا يكون متقربًا؛ لأن من شرط التقرب أن يكون عارفًا بالمتقرَّب إليه، فيتأول حديث حكيم على أنه اكتسب أخلاقًا جميلة ينتفع بها في الإسلام أو أنه حصل له ثناء جميل، أو أنه يزاد في حسناته في الإسلام بسبب ذَلِكَ، أو أنه سبب لهدايته إلى الإسلام (^٤).\nوتعقبهم النووي في \"شرحه\" فقال: هذا الذي قالوه ضعيف بل الصواب الذي عليه المحققون -وقد ادُّعِي فيه الإجماع- أنّ الكافر إذا فعل (أفعالًا جميلة) (^٥) على جهة التقرب إلى الله تعالى كصدقة وصلة رحم وإعتاق وضيافة ونحوها من الخصال الجميلة ثم أسلم يكتب له كل ذَلِكَ ويثاب عليه إذا مات على الإسلام.\nودليله حديث أبي سعيد السالف فهو نص صريح فيه، وحديث حكيم بن حزام ظاهر فيه، وهذا أمر لا يحيله العقل، وقد (ورد) (^٦) الشرع به فوجب قبوله.\nوأما دعوى: كونه مخالفًا للأصول فغير مقبولة، وأما قول الفقهاء: لا تصح العبادة من كافر ولو أسلم لم يعتد بها، فمرادهم: لا يعتد بها في\n_________\n(^١) في (ج): القرب ولا يثاب عليها.\n(^٢) في (ف)، (ج): به. والمثبت هو الصواب، كما في \"المعلم\"، و\"إكمال المعلم\".\n(^٣) في (ف)، (ج): كنظره، وهو خطأ، والمثبت هو الصواب كما في \"شرح مسلم\" للنووي ٢/ ١٤٢.\n(^٤) \"المعلم\" ١/ ٧٦، \"إكمال المعلم\" ١/ ٤١٥.\n(^٥) في (ج): فعلا جميلًا.\n(^٦) في (ج): ولا ورد.","vol":"3","page":108},{"text":"أحكام الدنيا وليس فيه تعرض لثواب الكافر (^١)، فإن أقدم قائل عَلَى التصريح بأنه إذا أسلم لا يثاب عليها في الآخرة فهو مجازف، فَيُرَدُّ قوله بهذِه السنة الصحيحة، وقد يعتد ببعض أفعال الكافر في الدنيا، فقد قَالَ الفقهاء: إذا لزمه كفارة ظهار وغيرها فكفَّر في حال كفره أجزأه ذَلِكَ، وإذا أسلم لا يلزمه إعادتها.\nواختلفوا فيما لو أجنب واغتسل في كفره ثم أسلم هل يلزمه إعادة الغسل؟ والأصح: اللزوم، وبالغ بعض أصحابنا فقال: يصح من كل كافر كل (طهارة) (^٢) غسلًا كانت أو وضوءًا أوا تيممًا وإذا أسلم صلى بها (^٣).\nثم حديث الباب حجة لمذهب أهل الحقِّ أن أصحاب المعاصي لا يُقطع عليهم بالنار، بل هم في المشيئة، ومناسبة التبويب زيادة الحسن على الإسلام واختلاف أحواله بالنسبة إلى الأعمال.\nوأما الحديث الثاني: وهو حديث أبي هريرة:\nفالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه مسلم مطولًا عن محمد بن رافع عن عبد الرزاق به (^٤).\nثانيها: في التعريف برجاله غير (ما) (^٥) سلف.\n_________\n(^١) أي في الآخرة، كما في \"شرح مسلم\".\n(^٢) في (خ): طاهرة.\n(^٣) \"شرح النووي على مسلم\" ٢/ ١٤١.\n(^٤) (١٢٩) في الإيمان، باب: إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب.\n(^٥) في (خ): من.","vol":"3","page":109},{"text":"أما همام فهو أبو عقبة همام بن منبه بن كامل بن سَيج، بسين مهملة مفتوحة، ثم ياء مثناة تحت ساكنة، وقيل: بكسر السين وفتح الياء ثم جيم، اليماني الصنعاني الذماري، بكسر الذال المعجمة، ويقال: بفتحها، وذِمار على مرحلتين من صنعاء (^١)، الأبناوي، بفتح الهمزة ثم باء موحدة ساكنة ثم نون ثم ألف ثم واو.\nقَالَ أبو علي الغساني: نسبة إلى الأبناء وهم قوم باليمن من (ولد) (^٢) الفرس الذين جهزهم كسرى مع سيف بن ذي يزن إلى ملك الحبشة باليمن، فغلبوا الحبشة وأقاموا باليمن، فولدهم يقال لهم: الأبناء (^٣).\nوقال أبو حاتم بن حبان: كل من ولد باليمن من أولاد الفرس وليس من العرب يقال له: أبناوي وهم الأبناء.\nوهمام هذا أخو وهب بن منبه وهو أكبر من وهب، سمع ابن عباس وأبا هريرة، وعنه أخوه وآخرون، وهو ثقة مات سنة إحدى، وقيل: اثنتين وثلاثين ومائة (^٤).\n(فائدة:\nهمام بن منبه من الأفراد وإن كان في الصحابة والتابعين من يشترك معه في الاسم دون الأب.\n_________\n(^١) \"تقييد المهمل\" ١/ ٩٦.\n(^٢) في (ج): أبناء.\n(^٣) انظر: \"معجم البلدان\" ٣/ ٧.\n(^٤) انظر ترجمة همام في: \"الطبقات الكبرى\" ٥/ ٥٤٤، \"التاريخ الكبير\" ٨/ ٢٣٦ (٢٨٤٧)، \"الثقات\" ٥/ ٥١٠، \"تهذيب الكمال\" ٣٠/ ٢٩٨ (٦٦٠٠)، وانظر \"الثقات\" ٥/ ٥١٠ وقد سبق في المقدمة.","vol":"3","page":110},{"text":"فائدة أخرى:\nلا يلتفت إلى تضعيف الفلاس له فإنه من فرسان الصحيحين) (^١).\nوأما عبد الرزاق فهو أبو بكر عبد الرزاق بن همام بن نافع الحميري، مولاهم اليماني الصنعاني. سمع خلقًا من الأعلام: مالكًا وغيره، وعنه خلق من الأئمة والحفاظ: أحمد وابن معين وغيرهما. وأحواله ومناقبه مشهورة، مات سنة إحدى عشرة ومائتين. قَالَ معمر: خليق أن تضرب إليه أكباد الإبل، وقال أحمد: ما رأيت أحسن منه.\nوأما ابن عدي: فنقل عن ابن معين أنه ليس بقوي، وعن ابن معين أنه قيل له: تركت حديث عبد الرزاق؟ فقال: لو ارْتَدَّ ما تركته (^٢).\nونسبه العباس بن عبد العظيم إلى الكذب وأن الواقدي أصدق منه (^٣)، قَالَ ابن عدي: ونسب إلى التشييع، وقد روى أحاديث في\n_________\n(^١) من (ج).\n(^٢) \"الكامل\" ٦/ ٥٣٨.\n(^٣) رواه العقيلي في \"الضعفاء\" ٣/ ١٠٩ وفيه: والله الذي لا إله إلا هو إن عبد الرزاق كذاب، ومحمد بن عمر الواقدي أصدق منه. اهـ.\nقال الذهبي في \"السير\" ٩/ ٥٧١ - ٥٧٢.\nقلت: بل والله ما بَرَّ عباس في يمينه، وبئس ما قال، يَعْمد إلى شيخ الإسلام ومحدث الوقت، ومن احتج به كل أرباب الصحاح -وإن كان له أوهام مغمورة، وغيره أبرع في الحديث منه- فيرميه بالكذب ويُقَدم عليه الواقدي الذي أجمعت الحفاظ على تركه، فهو في مقالته هذِه خارق للإجماع بيقين. اهـ.\nوقال في \"الميزان\" ٣/ ٣٢٥: هذا ما وافق العباس عليه مُسْلِمُ، بل سائر الحفاظ وأئمة العلم يحتجون به إلا تلك المناكير المعدودة في سعة ما روى. اهـ.\nقال الحافظ في \"تهذيب التهذيب\" ٢/ ٥٧٤ معقبًا على كلام الذهبي: وهذا إقدام على الإنكار بغير تثبُّت، فقد ذكر الإسماعيلي في \"المدخل عن الفرهياني أنه قال: وحدثنا عباس العنبري عن زيد بن المبارك قال: لم يخرج أحد من هؤلاء الكبار من ها هنا إلا وهو مجمع أن لا يحدث عنه انتهى. =","vol":"3","page":111},{"text":"فضائل أهل البيت ومثالب غيرهم مما لم يوافقه عليها أحد من الثقات، فهذا أعظم ما ذمُّوه به من روايته للمناكير (^١)، وقال النسائي في \"ضعفائه\": فيه نظر لمن كتب عنه بآخره (^٢).\nوزاد بعضهم عن النسائي: كتبت عنه أحاديث مناكير، وقال البخاري في \"تاريخه الكبير\": ما حدَّث به عبد الرزاق من كتابه فهو أصح (^٣).\nوأما إسحاق بن منصور فهو أبو يعقوب إسحاق (خ، م، ت، س، ق) بن منصور بن بهرام -بكسر الموحدة- الكوسج من أهل مرو سكن نيسابور، ورحل إلى الحجاز والعراق والشام وسمع الأعلام منهم ابن عيينة، وعنه البخاري ومسلم وبقية الجماعة إلا أبا داود، وروى الترمذي أيضًا عن رجل عنه في آخر \"جامعه\".\nقَالَ مسلم: ثقة مأمون، أحد الأئمة من أصحاب الحديث. وقال النسائي: ثقة ثبت. وقال الخطيب: كان فقيهًا عالمًا، وهو الذي دوَّن عن أحمد وابن راهويه المسائل (^٤). مات في جمادى الأولى سنة إحدى وخمسين ومائتين (^٥).\n_________\n= قال الحافظ: وهذا وإن كان مردودًا على قائله فغرض من ذكره الإشارة إلى أن للعباس بن عبد العظيم موافقًا. اهـ.\n(^١) \"الكامل\" ٦/ ٥٣٨.\n(^٢) \"الضعفاء\" للنسائي ص ٧٠ (٣٧٩).\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٣٠ (١٩٣٣)، \"الكامل\" ٦/ ٥٣٨ (١٤٦٣)، \"تهذيب الكمال\" ١٨/ ٥٢ (٣٤١٥)، قال ابن حجر في \"تقريب التهذيب\" ص ٣٥٤ (٤٠٦٤): ثقة حافظ مصنف شهير، عمي في آخر عمره فتغير، وكان يتشيع.\n(^٤) \"تاريخ بغداد\" ٦/ ٣٦٢، والكتاب طبع في مجلدين باسم: \"مسائل الإمام أحمد وإسحاق بن راهويه رواية الكوسج\".\n(^٥) انظر: \"التاريخ الكبير\" ١/ ٤٠٤ (١٢٩١)، \"تهذيب الكمال\" ٢/ ٤٧٤ (٣٨٣)، \"سير أعلام النبلاء\" ١٢/ ٢٥٨ (٩٨)، \"تهذيب التهذيب\" (١٢٦٨).","vol":"3","page":112},{"text":"ثالثها:\nأَخَذَ بظاهر هذا الحديث بعض العلماء وقال: التضعيف لا يتجاوز سبعمائة، حكاه الماوردي عن بعضهم، والجمهور -كما حكاه النووي عنهم- (على) (^١) خلافه وهو أنه لا يقف على سبعمائة بل يضاعف الله لمن يشاء أضعافًا كثيرة زائدة على ذَلِكَ، ويدل عليه ما أخرجه مسلم في كتاب الإيمان، والبخاري في كتاب الرقاق من حديث ابن عباس عن رسول الله - ﷺ - فيما يروي عن ربه -﷿- قَالَ: \"إِنَّ اللهَ كَتَبَ الحَسَنَاتِ وَالسَّيِّئَاتِ ثُمَّ بَيَّنَ ذَلِكَ، فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا وعَمِلَهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ إِلَى سَبْعِمِائَةِ ضِعْفٍ إِلَى أَضْعَافٍ كَثِيرَةٍ\" (^٢).\nفقوله: \"إِلَى أَضْعَافٍ كَثِيرَةٍ\" دال عَلَى الزيادة على (سبعمائة) (^٣).\nوفي كتاب \"العلم\" لأبي بكر أحمد بن عمرو بن أبي عاصم النبيل: (نا) (^٤) شيبان الأيلي، (نا) (^٥) سويد بن حاتم، نا أبو العوام الجزار، عن أبي عثمان النهدي، عن أبي هريرة - ﵁ - أنه قَالَ: \"إنَّ الله تعالى يعطي بالحسنة أَلفي ألف حسنة\" (^٦).\n_________\n(^١) في (ج): في.\n(^٢) سيأتي برقم (٦٤٩١) باب: من هم بحسنة أو سيئة، ورواه مسلم (١٣١) باب: إذا هم العبد بحسنة.\n(^٣) في (ج): السبعمائة.\n(^٤) في (ج): حدثنا.\n(^٥) في (ج): ثنا. وكذا التي بعدها.\n(^٦) رواه أحمد ٢/ ٥٢١، البيهقي في \"الزهد الكبير\" ٢/ ٧٨ (٧١٣)، أورده الهيثمي في \"المجمع\" ١٠/ ١٤٥ وقال: رواه أحمد بإسنادين والبزار بنحوه، وأحد إسنادي أحمد جيد. وضعفه الألباني في \"الضعيفة\" (٣٩٧٥) لأن مداره على عليّ بن زيد وهو ابن جدعان وطريق المصنف مختلفة.","vol":"3","page":113},{"text":"<span data-type='title' id=toc-236>٣٢ - باب أَحَبُّ الدِّينِ إِلَى اللهِ أَدْوَمُهُ</span>\n٤٣ - حَدَّثَنَا مُحَمَّدُ بْن الُمثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا وَعِنْدَهَا اَمْرَأةٌ، قَالَ: \"مَنْ هذِه؟ \". قَالَتْ: فُلَانَةُ. تَذْكُرُ مِنْ صَلَاتِهَا. قَالَ: \"مَهْ، عَلَيْكُمْ بِمَا تُطِيقُونَ، فَوَاللهِ لَا يَمَلُّ اللهُ حَتَّى تَمَلُّوا\". وَكَانَ أَحَبَّ الدِّينِ إِلَيهِ مَا دَامَ عَلَيهِ صَاحِبُهُ. [١١٥١ - مسلم:٧٨٥ - فتح: ١/ ١٠١]\nثنَا مُحَمَّدُ بْنُ المُثَنَّى، ثنَا يَحْيَى، عَنْ هِشَام قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا وَعِنْدَهَا أمْرَأَةٌ قَالَ: \"مَنْ هذِه\". قَالَتْ: فُلَانَةُ. تَذْكُرُ مِنْ صلَاتِهَا. قَالَ: \"مَهْ، عَلَيْكُمْ (من العمل) (^١) بِمَا تُطِيقُونَ، فَوَاللهِ لَا يَمَلُّ اللهُ حَتَّى تَمَلُّوا\". وَكَانَ أَحَبَّ الدِّينِ إِلَيْهِ مَا دَاومَ عَلَيْهِ صَاحِبُهُ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في كتاب الصلاة، وقال فيه: كانت عندي امرأة من بني أسد (^٢)، وسماها في مسلم، لكن قَالَ فيه: إن الحولاء بنت (تويت) (^٣) بن حبيب بن أسد بن عبد العزى مرت بها وعندها رسول الله. فقلت: هذِه الحولاء بنت تويت، وزعموا أنها لا تنام الليل. فقال - ﷺ -: \"لا تنام الليل! خذوا من العمل ما تطيقون\n_________\n(^١) كذا في (ف)، (ج)، وليست في اليونينية، ولم أقف على من أشار إليها إلا الشيخ زكريا الأنصاري في \"منحة الباري بشرح صحيح البخاري\" ١/ ٢٠٩ بتحقيقنا، ط الرشد، والله أعلم.\n(^٢) سيأتي برقم (١١٥١) أبواب التهجد، باب: ما يكره من التشديد.\n(^٣) في (ف): تويب.","vol":"3","page":114},{"text":"فوالله ما يسأم الله حتى تسأموا\" (^١).\nوذكره مالك في \"الموطأ\" وفيه: فقيل له: هذِه الحولاء لا تنام الليل.\nفكره ذَلِكَ رسول الله - ﷺ - حتى عرفت الكراهية في وجهه (^٢).\nوذكره مسلم من رواية الزهري عن عروة (^٣) ثم ذكر حديث هشام عن أبيه عروة (^٤).\nكما أورده البخاري هنا، وفي الصلاة، وفيه: أنه - ﷺ - دخل عليها وعندها امرأة. فيحتمل أن تكون هذِه واقعة أخرى.\nالثاني: في التعريف برجاله:\nوقد سلف، (وهشام سيأتي في الباب بعده) (^٥).\nالثالث:\nهذِه المرأة هي الحولاء كما سلف، وهي -بحاء مهملة والمد- بنت تويت بتائين مثناتين من فوق مُصغّر، وهى امرأة صالحة مهاجرة عابدة (^٦).\nالرابع: في ألفاظه:\n(قولها:) (^٧) (تَذْكُرُ مِنْ صَلَاتِهَا): -هو بالمثناة أول- تذكر مفتوحة\n_________\n(^١) \"مسلم\" (٧٨٥/ ٢٢٠) صلاة المسافرين وقصرها، باب: أمر من نعس في صلاته أو استعجم عليه القرآن أو الذكر بأن يرقد أو يقعد حتى يذهب عنه ذلك.\n(^٢) \"الموطأ\" برواية يحيى ص ٩٣.\n(^٣) هي الرواية السابقة.\n(^٤) مسلم (٧٨٥/ ٢٢١).\n(^٥) ما بين المعقوفين من (ج).\n(^٦) هي الحولاء بنت تويت بن حبيب بن أسد بن عبد العزى بن قصي أسلمت وبايعت الرسول - ﷺ - وكانت من المجتهدات في العبادة، انظر: \"الطبقات\" ٨/ ٢٤٤، \"حلية الأولياء\" ٢/ ٦٥، \"الاستيعاب\" ٤/ ٣٧٧ (٣٣٤٢)، \"الإصابة\" ٤/ ٢٧٨ (٣١٥).\n(^٧) من (ج).","vol":"3","page":115},{"text":"على المشهور، كما قَاله النووي قَالَ: وروي بالمثناة تحت مضمومة (على) (^١) ما لم يسم فاعله، و\"مه\": كلمة زجر وكف (^٢).\nقَالَ الجوهري: مه: كلمة بنيت على السكون، وهي اسم سُمي به الفعل، ومعناه: اكفف. فإن وصلت نونت فقلت: مهٍ مهٍ، ويقال: مهمهت به أي: زَجَرْتَهُ (^٣).\nفأراد - ﷺ - زجرها بالسكوت، ثم ابتدأ بقوله: \"عَلَيْكُمْ من العمل بِمَا تُطِيقُونَ\". أي: الزموا ما تطيقون الدوام عليه.\n(قال القاضي: يحتمل الندب إلى تكلف ما لنا به طاقة، ويحتمل النهي عن تكلف ما لا نطيق، والأمر بالاقتصار على ما نطيق، قال: وهو أنسب للسياق) (^٤) والعمل يحتمل أن يراد به صلاة الليل على سببه، ويحتمل حمله على العموم، كما نبه عليه الباجي (^٥).\nقَالَ أبو الزناد والمهلب: إنما قَالَ - ﷺ - ذَلِكَ خشية الملال اللاحق، ويمل -بفتح الياء- وكذا تملوا - (هو) (^٦) بفتح التاء والميم- ومعنى: الملالة: السآمة والضجر، واختلف العلماء في المراد به هنا؛ لأن الملال من صفة المخلوقين، وهو ترك الشيء استثقالًا وكراهة له بعد حرص ومحبة فيه، وهذِه غير لائقة بالرب تعالى، فالأصح أن معناه: لا يترك الثواب على العمل حتى يترك العمل (^٧).\n_________\n(^١) من (ف).\n(^٢) انظر: \"المجمل\" ٢/ ٨١٤ مادة: (مهه).\n(^٣) \"الصحاح\" ٦/ ٢٢٥٠ مادة: (مهه).\n(^٤) ما بين المعقوفين من (ج).\n(^٥) \"المنتقى\" ١/ ٢١٣، \"إكمال المعلم\" ٣/ ١٤٧.\n(^٦) من (ج).\n(^٧) سئل الشيخ محمد بن صالح العثيمين عن هذا الحديث، هل يفهم منه أن الله =","vol":"3","page":116},{"text":"وقيل: معناه: لا يمل إذا مللتم. قاله ابن قتيبة (^١) وغيره، وحكاه الخطابي (^٢) وآخرون وأنشدوا عليه شعرًا، ومثله قولهم في البليغ: فلان لا ينقطع حتى تنقطع خصومه. أي: لا ينقطع إذا انقطعت خصومه، إذ لو كان المعنى ينقطع إذا انقطعت خصومه، لم يكن له\n_________\n= يوصف بالملل؟\nفأجاب قائلًا: من المعلوم أن القاعدة عند أهل السنة والجماعة أننا نصف الله -﵎- بما وصف به نفسه من غير تمثيل، ولا تكييف، فإذا كان هذا الحديث يدل على أن لله مللًا فإن ملل الله ليس كمثل مللنا نحن بل هو ملل ليس فيه شيء من النقص، أما ملل الإنسان فإن فيه أشياء من النقص؛ لأنه يتعب نفسيًّا وجسميًّا مما نزل به لعدم قوة تحمله، وأما ملل الله إن كان هذا الحديث يدل عليه فإنه ملل يليق به -﷿- ولا يتضمن نقصًا بوجه من الوجوه.\nوعن سؤال آخر قال: جاء في الحديث عن النبي ﵊: \"فإن الله لا يمل حتى تملوا\" فمن العلماء من قال إن هذا دليل على إثباث الملل لله، لكن ملل الله ليس كملل المخلوق، إذ أن ملل المخلوق نقص؛ لأنه يدل على سأمه وضجره من هذا الشيء، أما ملل الله فهو كمال وليس فيه نقص، ويجري فيه كسائر الصفات التي نثبتها لله على وجه الكمال وإن كانت في حق المخلوق ليست كمالًا.\nومن العلماء من يقول إن قوله: \"لا يمل حتى تملوا\" يراد به بيان أنه مهما عملت من عمل فإن الله يجازيك عليه فاعمل ما بدا لك فإن الله لا يمل من ثوابك حتى تمل من العمل، وعلى هذا فيكون المراد بالملل لازم الملل.\nومنهم من قال: إن هذا الحديث لا يدل على صفة الملل لله إطلاقًا؛ لأن قول القائل: لا أقوم حتى تقوم، لا يستلزم قيام الثاني وهنا أيضًا \"لا يمل حتى تملوا\" لا يستلزم ثبوت الملل لله -﷿-.\nوعلى كل حال يجب علينا أن نعتقد أن الله -تعالى- منزه عن كل صفة نقص من الملل وغيره وإذا ثبت أن هذا الحديث دليل على الملل فالمراد به ملل ليس كملل المخلوق.\nانظر: \"مجموع فتاوى ورسائل ابن عثيمين\" ١/ ١٧٤ - ١٧٥.\n(^١) \"تأويل مختلف الحديث\" ص ٤٨٦.\n(^٢) \"أعلام الحديث\" ١/ ١٧٣.","vol":"3","page":117},{"text":"فضل على غيره (^١)، وقيل: إن حتى بمعنى الواو، أو بمعنى حين. حكاه المازري (^٢)، وفيه ضعف.\nوإنما كان أحب الدين إليه ما داوم عليه صاحبه (^٣)، لأن القليل الدائم خير من الكثير المنقطع؛ لأن بدوام القليل تدوم الطاعة وتثمر.\nالخامس: في أحكامه وفوائده:\nالأول: مراد البخاري بالباب أن الدين يطلق على الأعمال وقد سبق أن الدين والإسلام والإيمان يكون بمعنى، وقد تفترق، وموضع الدلالة: (وكان أحب الدين ما داوم عليه صاحبه) أي: أحب الأعمال كما جاء مصرحًا (به) (^٤) في غير هذِه الرواية (^٥).\nالثاني: الدين هنا: الطاعة، ومنه الحديث في الخوارج \"يمرقون من الدين\" (^٦). أي: من طاعة الإمام، ويحتمل أن يريد أعمال الدين. وفي \"المحكم\": الدين: الإسلام. وقد دنت به، وفي حديث علي: محبة العلماء دين يدان به (^٧) والدينة كالدين (^٨)، وفي \"الجامع\": الدين: العبودية والذل، والدين: الملة والدين: (الخالص) (^٩).\n_________\n(^١) انظر: \"شرح ابن بطال\" ١/ ١٠٠ - ١٠١.\n(^٢) \"المعلم\" ١/ ٢٢٢.\n(^٣) في (ف): صاحب العمل.\n(^٤) من (ج).\n(^٥) سيأتي من حديث عائشة (٥٨٦١) كتاب اللباس، باب الجلوس على الحصير.\n(^٦) سيأتي برقم (٣٣٤٤) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ﴾.\n(^٧) قطعة من أثر رواه أبو نعيم في \"الحلية\" ١/ ٧٩ - ٨٠، والخطيب في \"تاريخ بغداد\" ٦/ ٣٧٩ (٣٤١٣)، والمزي في \"تهذيب الكمال\" ٢٤/ ٢٢٠ - ٢٢١، والذهبي في \"تذكرة الحفاظ\" ١١/ ١. باختلاف في اللفظ.\n(^٨) \"المحكم\" ١٠/ ١٠٦.\n(^٩) في (ج): الحال.","vol":"3","page":118},{"text":"قُلْتُ: والدين الخالص في الآية: التوحيد (^١)، والحكم في قوله: \"في دين الله\" والدين اسم لجميع ما يتعبد الله تعالى به خلقه.\nالثالث: استعمال المجاز، وموضع الدلالة إطلاق الملال عليه تعالى (^٢).\nالرابع: جواز الحلف من غير استحلاف، وأنه لا كراهة فيه إذا كان (فيه) (^٣) تفخيم أمر أوجب عليه، أو تنفير عن أمر محذور، ونحو ذَلِكَ.\nقَالَ أصحابنا: يُكره اليمين إلا في مواضع منها ما ذكرنا، ومنها إذا كانت في طاعة كالبيعة (على) (^٤) الجهاد ونحوه، ومنها إذا كانت في دعوى فلا تكره إذا كان صادقًا (^٥).\nالخامس: فضيلة الدوام على العمل والحث على العمل الذي يدوم.\nالسادس: بيان شفقته ورأفته بأمته - ﷺ -؛ لأنه أرشدهم إلى ما يصلحهم وهو ما يمكنهم الدوام عليه بلا مشقة؛ لأن النفس تكون فيه أنشط، والقلب منشرح، فتستمر العبادة، ويحصل مقصود الأعمال، وهو الخضوع فيها واستلذاذها، والدوام عليها، بخلاف من تعاطى من الأعمال ما لا يمكنه الدوام، وما يشق عليه، فإنه مُعَرَّض لأن يتركه كله أو بعضه، أو يفعله بكلفة أو بغير انشراح القلب فيفوته الخير العظيم.\n_________\n(^١) انظر: \"تفسير الطبري\" ١٠/ ٦١١.\n(^٢) اعلم رحمك الله أن المجاز قد اختلف في أصل وقوعه، هل في اللغة مجاز أم لا؟\nثم أعلم أن كل ما يسميه القائلون بالمجاز مجازًا فهو عند القائلين بنفي المجاز أسلوب من أساليب اللغة العربية، وسوف يأتي إن شاء الله تعالى الكلام على المجاز في مواضعه.\n(^٣) من (ف).\n(^٤) في (ج): في.\n(^٥) انظر: \"روضة الطالبين\" ١١/ ٢٠.","vol":"3","page":119},{"text":"وقد قَالَ - ﷺ - في الحديث: \"ليصلِّ أحدكم نشاطه فإذا فتر فليقعد\" (^١)\nوقد ذمَّ الله تعالى من اعتاد عبادة ثم فرط فيها فقال: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾ إلى قوله: ﴿فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ [الحديد: ٢٧]، والأحاديث الصحيحة دالة عليه في قوله: \"لا تكن كَفُلَان كان يقوم الليل فتركه\" (^٢)، وقد ندم عبد الله بن عمرو بن العاص على تركه قبول رخصته - ﷺ - في التخفيف في العبادة.\nالسابع: كراهة قيام جميع الليل، وهو مذهبنا ومذهب الأكثرين، وعن جماعة من السلف أنه لا بأس به (^٣).\nقَالَ القاضي عياض: كرهه مالك مرة، وقال: لعله يصبح مغلوبًا وفي رسول الله أسوة، ثم قَالَ: لا بأس به ما لم يضر ذَلِكَ بصلاة الصبح، فإن كان يأتيه الصبح وهو نائم فلا، وإن كان به فتور و(كسل) (^٤) فلا بأس به (^٥).\n_________\n(^١) سيأتي برقم (١١٥٠) في الصلاة، باب: ما يكره من التشديد في العبادة، ورواه مسلم (٧٨٤/ ٢١٨) في صلاة المسافرين، باب: أمر من نعس في صلاته ..\n(^٢) سيأتي برقم (١١٥٢) كتاب: الصلاة، أبواب التهجد، باب: ما يكره من التشديد، ورواه مسلم (١١٥٩/ ١٨٥)، كتاب: الصيام، باب: النهي عن صوم الدهر.\n(^٣) انظر: \"شرح النووي على صحيح مسلم\" ٦/ ٧١، ٧٣، \"المجموع\" ٣/ ٥٣٧، \"الفروع\" ١/ ٥٦١.\n(^٤) في (ج): كلُّ.\n(^٥) \"إكمال المعلم\" ٣/ ١٥٠.","vol":"3","page":120},{"text":"<span data-type='title' id=toc-237>٣٣ - باب زِيَادَةِ الإِيمَانِ وَنُقْصَانِهِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَزِدْنَاهُمْ هُدًى﴾ [الكهف: ١٣] وقوله: ﴿وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا﴾ [المدثر: ٣] وَقَالَ: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ [المائدة: ٣] فَإِذَا تَرَكَ شَيْئًا مِنَ الْكَمَالِ فَهُوَ نَاقِصٌ.\n\n٤٤ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ، وَفِي قَلْبِهِ وَزْنُ شَعِيرَةٍ مِنْ خَيْرٍ، وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ لَا إِلَهَ إِلاَّ اللهُ، وَفِي قَلْبِهِ وَزْنُ بُرَّةٍ مِنْ خَيْرٍ، وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ لَا إِلَهَ إِلاَّ اللهُ، وَفِي قَلْبِهِ وَزْنُ ذَرَّةٍ مِنْ خَيْرٍ\". قَالَ أَبُو عَبْدِ اللهِ: قَالَ أَبَانُ: حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -: \"مِنْ إِيمَانٍ\". مَكَانَ: \"مِنْ خَيْرٍ\". [٤٤٧٦، ٦٥٦٥، ٧٤١٠، ٧٤٤٠، ٧٥٠٩، ٧٥١٠، ٧٥١٦ - مسلم: ١٩٣ - فتح: ١/ ١٠٣]\n\n٤٥ - حَدَّثَنَا الْحَسَنُ بْنُ الصَّبَّاحِ، سَمِعَ جَعْفَرَ بْنَ عَوْنٍ، حَدَّثَنَا أَبُو الْعُمَيْسِ، أَخْبَرَنَا قَيْسُ بْنُ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، أَنَّ رَجُلًا مِنَ الْيَهُودِ قَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، آيَةٌ فِي كِتَابِكُمْ تَقْرَءُونَهَا، لَوْ عَلَيْنَا مَعْشَرَ الْيَهُودِ نَزَلَتْ لَاتَّخَذْنَا ذَلِكَ الْيَوْمَ عِيدًا. قَالَ: أَيُّ آيَةٍ؟ قَالَ: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ الإِسْلَامَ دِينًا﴾ [المائدة: ٣]. قَالَ عُمَرُ: قَدْ عَرَفْنَا ذَلِكَ الْيَوْمَ وَالْمَكَانَ الَّذِى نَزَلَتْ فِيهِ عَلَى النَّبِيِّ - ﷺ - وَهُوَ قَائِمٌ بِعَرَفَةَ يَوْمَ جُمُعَةٍ. [٤٤٠٧، ٤٦٠٦، ٧٢٦٨ - مسلم: ٣٠١٧ - فتح: ١/ ١٠٥]\nثنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، ثنَا هِشَامٌ، ثنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إله إِلَّا اللهُ، وَفِي قَلْبِهِ وَزْنُ شَعِيرَةٍ مِنْ خَيْرٍ، وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إله إِلَّا اللهُ، وَفي قَلْبِهِ وَزْنُ بُرَّةٍ مِنْ خَيْرٍ، وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إله إِلَّا اللهُ، وَفي قَلْبِهِ وَزْنُ ذَرَّةٍ مِنْ خَيْرٍ\". وقَالَ أَبَانُ: نَا قَتَادَةُ، ثنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -: \"مِنْ إِيمَانٍ\". مَكَانَ \"مِنْ خَيْرٍ\".","vol":"3","page":121},{"text":"ثنَا الحَسَنُ بْنُ الصَّبَّاحِ، سَمِعَ جَعْفَرَ بْنَ عَوْنٍ، ثنَا أَبُو العُمَيْسِ، ثنَا قَيْسُ بْنُ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَاب، عَنْ عُمَرَ بْنِ الخَطَّابِ، أَنَّ رَجُلًا مِنَ اليَهُودِ قَالَ لَهُ يَا أَمِيرَ المُؤْمِنِينَ. آيَةٌ فِي كِتَابِكُمْ تَقْرَءُونَهَا، لَوْ عَلَيْنَا مَعْشَرَ اليَهُودِ نَزَلَتْ لَاتَخَذْنَا ذَلِكَ اليَوْمَ عِيدًا.\nقَالَ أَيُّ آيَةٍ؟ قَالَ: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ [المائدة: ٣].\nقَالَ عُمَرُ: قَدْ عَرَفْنَا ذَلِكَ اليَوْمَ وَالْمَكَانَ الذِي نَزَلَتْ فِيهِ عَلَى النَّبِيِّ - ﷺ - وَهُوَ قَائِمٌ بِعَرَفَةَ يَوْمَ جُمُعَةٍ.\nالكلام عليه من وجوه:\nأحدها: في التعريف برواة الحديثين:\nوقد (سلف) (^١) التعريف بعمر وأنس وقتادة.\nأما حديث أنس فبقي منه هشام ومسلم بن إبراهيم.\nأما هشام فهو ابن أبي عبد الله (سَنْبر) (^٢) الدَّسْتوائي بفتح الدال وإسكان السين المهملة وفتح التاء، واقتصر السمعاني في \"أنسابه\" (^٣) على ضمها ثم واوًا وآخره همزة ممدودة بلا نون، وقيل: الدستواني بالقصر والنون، والصحيح: المشهور الأول، ودستوا: كورة من كور الأهواز، كان يبيع الثياب التي تجلب منها فنسب إليها (^٤).\nسمع جمعًا من التابعين منهم أبو الزبير، وعنه الحفاظ منهم: شعبة وأبو داود الطيالسي وقال: كان أمير المؤمنين في الحديث، وقال أحمد:\n_________\n(^١) في (ج): سبق.\n(^٢) في (ف)، (ج): سندر، وهو خطأ، والمثبت من مصادر التخريج.\n(^٣) \"الأنساب\" ٥/ ٣١٠.\n(^٤) \"معجم البلدان\" ٢/ ٤٥٥.","vol":"3","page":122},{"text":"لا يسأل عنه، ما أرى الناس يَرْوُون عن أثبت منه.\nوقال ابن سعد: كان ثقة ثبتًا في الحديث حجة إلا أنه كان يرى القدر. وقال العجلي: لم يكن داعية إليه. مات سنة أربع، وقيل: ثلاث. وقيل: سنة اثنتين. وقيل: إحدى وخمسين ومائة (^١).\nوأما مسلم بن إبراهيم فهو أبو عمرو البصري القصاب الأزدي الفراهيدي مولاهم، وفراهيد -بفتح الفاء وبالدال المهملة، ووقع في شرح شيخنا قطب الدين بالمعجمة- بن شبابة بن مالك بن فهم بن عمرو بن أوس بطن من الأزد، ومنهم الخليل بن أحمد الإمام النحوي.\nسمع خلقًا من الكبار منهم: شعبة وهشام، وعنه الأعلام منهم: ابن معين والذهلي والبخاري وأبو داود، وروى مسلم والترمذي والنسائي وابن ماجه عن رجل عنه.\nقَالَ أبو زرعة: سمعته يقول: ما أتيت حرامًا ولا حلالًا قط، وكان أتى عليه نيف وثمانون سنة، وقال أحمد بن عبد الله: سمع من سبعين امرأة، وكان ثقة عمي بآخره (^٢).\nوقال يحيى بن معين: هو ثقة مأمون وقال أبو حاتم: ثقة صدوق.\nمات سنة اثنتين وعشرين ومائتين بالبصرة، وكان مولده سنة ثلاث (وثلاثين) (^٣) ومائة (^٤).\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٧٩، \"التاريخ الكبير\" ٨/ ١٩٨ (٢٦٩٠)، \"معرفة الثقات\" ٢/ ٣٣٠ (١٩٠٣)، \"تهذيب الكمال\" ٣٠/ ٢١٥ (٦٥٨٢).\n(^٢) \"معرفة الثقات\" ٢/ ٢٧٦.\n(^٣) في (ج): وثمانين.\n(^٤) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٠٤، \"التاريخ الكبير\" ٧/ ٢٥٤ (١٠٧٩)، \"الجرح والتعديل\" ٨/ ١٨٠ (٧٨٨)، \"تهذيب الكمال\" ٢٧/ ٤٨٧ (٥٩١٦)، \"السير\" ١٠/ ٣١٤ - ٣١٨.","vol":"3","page":123},{"text":"فائدة:\nسند حديث أنس هذا كله بصريون.\nوأما أبان فهو ابن يزيد أبو يزيد البصري العطار سمع قتادة وغيره، وعنه (الأعلام) (^١): الطيالسي وغيره، أخرج له البخاري متابعة هنا، وقال في كتاب الصلاة: وقال موسى: حدثنا أبان عن قتادة. وأخرج له مسلم استقلالًا في البيوع وغيره، وروى له أبو داود والترمذي والنسائي.\nقَالَ أحمد: هو ثبت في كل المشايخ، ووثقه يحيى بن معين والنسائي (^٢).\nوقول البخاري: (وقَالَ أَبَانُ: حَدَّثنَا قَتَادَةُ، ثنَا أَنَسٌ). إنما أتى به لتصريح قتادة بالسماع؛ فإنه (يدلس) (^٣)، وإن عنعن في الأول، وإن كان كل ما في الصحيحين من هذا النوع يحمل على الاتصال كما سلف في الفصول السابقة أول الكتاب، وأتى به لزيادة أيضًا في المتن (وهي) (^٤) قؤله: \"من إيمان\" وكان \"خير\" يعني: قَالَ في روايته: \"يخرج من النار من قَالَ: لا إلة إلا الله وفي قلبه وزن شعيرة من إيمان\"، و\"وزن برة من إيمان\"، و\"وزن ذرة من إيمان\" وهو دال على زيادة الإيمان ونقصه وتفاوته.\n_________\n(^١) من (ج).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٤٥٤ (١٤٥٢)، \"معرفة الثقات\" للعجلي ١/ ١٩٩ (١٨)، \"الثقات\" ٦/ ٦٨، \"تهذيب الكمال\" ٢/ ٢٤ (١٤٣).\n(^٣) في (ج): مدلس.\n(^٤) في (ج): وهو.","vol":"3","page":124},{"text":"فائدة:\nفي أبان لغتان: الصَّرْفَ؛ على أنه فعال كغزال ونظائره، والهمزة أصل وهي فاء الكلمة، ومَنْعُهْ على أن الهمزة زائدة والألف بدل من ياء وجعله أفعل فمنع صرفه؛ لوزن الفعل مع العلمية.\nوالصحيح الذي عليه المحققون والأكثرون صرفه، وغلط (بعضهم) (^١) من منع صرفه حتى قَالَ بعضهم: لا يَمْنَعُ صَرفَ أبان إلا أتان. قَالَ ابن مالك: أبان لا ينصرف لأنه على وزن أفعل من أبان يبين، ولو لم يكن منقولًا لوجب أن يقال فيه: أبين. بالتصحيح (^٢).\nوأما حديث عمر فالراوي عنه طارق بن شهاب بن عبد شمس بن سلمة بن هلال بن عوف بن جُشْم بن زفر بن عمرو بن لؤي بن رُهم بن معاوية بن أسلم بن أحمس بن الغوث بن أنمار أبو عبد الله البجلي الأحمسي -بطن منها- الكوفي الصحابي.\nرأى النبي - ﷺ - وأدرك الجاهلية وغزا في خلافة أبي بكر وعمر ﵄ ثلاثًا وثلاثين، أو ثلاثًا وأربعين من بين غزوة وسرية، روى عن الخلفاء الأربعة وغيرهم من الصحابة، سكن الكوفة، مات سنة ثلاث وثمانين، وقيل: سنة اثنتين. وقيل: سنة أربع. وجزم شيخنا قطب الدين في \"شرحه\" بأنه مات سنة ثلاث وعشرين ومائة، وهو ما حكاه ابن أبي خيثمة عن ابن معين (^٣)، وهو وهمٌ كما نبَّه عليه المزي (^٤).\n_________\n(^١) كذا في (ف) وفي (ج): أكثرهم.\n(^٢) \"شواهد التوضيح\" ص ٢١٣.\n(^٣) \"تاريخ ابن أبي خيثمة\" ٣/ ٥١ (٣٧٨٠).\n(^٤) \"تهذيب الكمال\" ١٣/ ٣٤٣، وانظر ترجمته في: \"تاريخ ابن أبي خيثمة\" ٣/ ٤٩ (٣٧٧٢)، \"الطبقات الكبرى\" ٦/ ٣٢٣، \"التاريخ الكبير\" ٤/ ٣٥٣ (٣١١٥)، =","vol":"3","page":125},{"text":"قُلْتُ: وأخرج له البخاري عن أبي بكر (^١) وابن مسعود (^٢)، ومسلم عن أبي سعيد (^٣)، وأبو داود (^٤) والنسائي (^٥) عن النبي - ﷺ -.\nفائدة:\nقَالَ أبو داود: رأى طارق النبي - ﷺ - ولم يسمع منه شيئًا (^٦).\nفائدة أخرى:\nبجيلة هي أم ولد أنمار بن أراش، وهي بنت صعب بن سعد العشيرة (^٧).\nوأما قيس فهو أبو عمرو قيس بن مسلم الجدلي الكوفي العابد، سمع طارق بن شهاب ومجاهد وغيرهما، وعنه الأعمش ومسعر وغيرهما.\nمات سنة عشرين ومائة (^٨)، وأهمله شيخنا في \"شرحه\".\nوأما أبو العُمَيْس فهو بعين مهملة مضمومة ثم ميم مفتوحة ثم ياء مثناة تحت ساكنة، ثم سين مهملة، وهو عتبة بن عبد الله بن عتبة بن عبد الله بن مسعود الهذلي المستوردي الكوفي، أخو عبد الرحمن بن عبد الله المسعودي.\n_________\n= \"الجرح والتعديل\" ٤/ ٤٨٥ (٢١٣٠)، \"تهذيب الكمال\" ١٣/ ٣٤١ - ٣٤٣ (٢٩٥٠).\n(^١) سيأتي برقم (٣٩٥٢) كتاب المغازي.\n(^٢) سيأتي برقم (٧٢٢١) كتاب الأحكام، باب الاستخلاف.\n(^٣) برقم (٤٩) كتاب الإيمان.\n(^٤) \"سنن أبي داود\" (١٠٦٧).\n(^٥) \"المجتبى\" ١/ ١٧٢ - ١٧٣.\n(^٦) \"سنن أبي داود\" ١/ ٦٤٤.\n(^٧) بجيلة بنت صعب بن علي بن سعد العشيرة ذكرها ابن عبد البر في \"الاستيعاب\" ١/ ٣٠٨ (٣٠٨).\n(^٨) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣١٧، \"التاريخ الكبير\" ٧/ ١٥٤ (٦٩١)، \"الجرح والتعديل\" ٧/ ١٠٣ (٥٨٨)، \"تهذيب الكمال\" ٢٤/ ٨١ (٤٩٢١).","vol":"3","page":126},{"text":"سمع جمعًا من التابعين منهم: الشعبي وقيس، وعنه ابن إسحاق وهو تابعي وشعبة وخلق، وثَّقوه، مات سنة عشرين ومائة (^١).\nوأما جعفر فهو أبو عون جعفر بن عون بن جعفر بن (عمرو) (^٢) بن حريث القرشي المخزومي الكوفي، سمع جمعًا من التابعين، منهم يحيى الأنصاري، وعنه ابن راهويه وغيره.\nقَالَ ابن معين: ثقة. وقال أحمد: صالح، ليس به بأس. مات سنة ست، وقيل: سنة سبع ومائتين. قيل: عن سبع وتسعين وقيل: عن سبع وثمانين (^٣).\nوأما الحسن فهو أبو علي الحسن بن الصباح بن محمد البزار -آخره راء مهملة- الواسطي سكن بغداد، وكان من الثقات الخيار، صاحب سُنَّة، سمع وكيعًا وغيره، وعنه البخاري (^٤)، وروى الترمذي أيضًا عن رجل عنه، مات ببغداد سنة تسع وأربعين ومائتين (^٥)، قَالَه الكلاباذي وغيره (^٦).\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٦٦، \"التاريخ الكبير\" ٦/ ٥٢٧ (٣٢١١)، \"الجرح والتعديل\" ٦/ ٣٧٢ (٢٠٥٤)، \"تهذيب الكمال\" ١٩/ ٣٠٩ (٣٧٧٦).\n(^٢) في (ج): عمر.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٩٦، \"التاريخ الكبير\" ٢/ ١٩٧ (٢١٧٩)، \"معرفة الثقات\" للعجلي ١/ ٢٧٠ (٢٢٠)، \"تهذيب الكمال\" ٥/ ٧٠ (٩٤٨).\n(^٤) ورد بهامش (ف) ما نصه: وأبو داود والترمذي، زاد صاحب \"الكمال\" النسائي، وهو ما في … لابن عساكر.\n(^٥) انظر ترجمته في: \"الجرح والتعديل\" ٣/ ١٩ (٧١)، \"الثقات\" ٨/ ١٧٧، \"تاريخ بغداد\" ٧/ ٣٣٠ (٣٤٨٥)، \"تهذيب الكمال\" ٦/ ١٩١ (١٢٣٦).\n(^٦) انظر: \"الجمع بين رجال الصحيحين\" لابن القيسراني ١/ ٨٣.","vol":"3","page":127},{"text":"وقال ابن عساكر وغيره: سنة ستين ومائتين. فعلى هذا تكون وفاته (بعد) (^١) البخاري بأربع سنين.\nالوجه الثاني: في ضبط الألفاظ الواقعة فيه:\n\"يَخْرُج\". يجوز فيه ضم الياء وفتحها، والذرة -بفتح الذال وتشديد الراء- واحدة الذر المعروف، وهي أقل الأشياء الموزونات، قاله المهلب (^٢)، وهي هنا: التصديق الذي لا يجوز أن يدخله النقص، وما في البرة والشعيرة من الزيادة على الذرة إنما هو بزيادة الأعمال، وسيأتي ذَلِكَ أيضًا.\nوقال عياض: الذر: النمل الصغير. وعن بعض نقلة الأخبار أنه الهباء الذي يظهر في شعاع الشمس مثل رءوس الإبر، ويروى عن ابن عباس: إذا وضعت كفك على التراب ثم نفضتها فما سقط من التراب فهو ذرة.\nقَالَ: وحكي أن أربع ذرات خردلة، وقيل الذرة من ألف وأربعة وعشرين جزءًا من شعيرة، وقد صحفها شعبة فضم الذال وخفف الراء (^٣).\nوالمعشر: سلف بيانه في قصة هرقل. والجمعة بضم الميم، وإسكانها، وفتحها، حكى الفتح الفراء والواحدي وغيرهما قالوا: لأنه يجمع الناس (^٤) كما يقال: رجل حطمة.\n_________\n(^١) في (ف)، (ج): قبل، وهو خطأ فاحش، فالبخاري توفي سنة ست وخمسين ومائتين، فيكون الحسن بن الصباح قد مات بعده لا قبله على هذا القول.\n(^٢) انظر: \"شرح ابن بطال\" ١/ ١٠٢.\n(^٣) \"مشارق الأنوار\" ١/ ٢٦٨ - ٢٦٩ مادة: ذرا.\n(^٤) \"معاني القرآن\" ٣/ ١٥٦، \"الوسيط\" ٤/ ٢٩٦.","vol":"3","page":128},{"text":"وقوله: (لاتخذنا ذَلِكَ اليوم عيدًا معناه: لعظمناه وجعلناه) (^١) عيدًا لنا في كل سنة؛ لعظم ما يحصل فيه من كمال الدين.\nوقول عمر - ﵁ -: (قَدْ عَرَفْنَا ذَلِكَ اليَوْمَ وَالْمَكَانَ الذِي نَزَلَتْ فِيهِ).\nمعناه: أنا لم نهمل هذا، ولا خفي علينا زمن نزولها ومكانها، ولا تركنا تعظيم ذَلِكَ اليوم والمكان:\nأما المكان وهو عرفات فهو معظم (الحج) (^٢) الذي هو أحد أركان الإسلام.\nوأما الزمان فيوم الجمعة ويوم عرفة، وهو يوم اجتمع فيه فضلان وشرفان، ومعلوم تعظيمنا لكل واحد منهما، فإذا اجتمعا زاد التعظيم، فقد اتخذنا ذَلِكَ اليوم عيدًا وأي عيد، فعظمناه وعظمنا مكان النزول، وهذا كان في حجة الوداع، وعاش - ﷺ - بعدها ثلاثة أشهر.\nومعنى ﴿أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ [المائدة: ٣] الفرائض والسنن واستقر الدين، وأراد الله تعالى قبض نبيه، وكمال الدين إنما يحصل بتمام الشريعة، فتصور الكمال يقتضي تصور النقصان وليس المراد: التوحيد، لوجوده قبل نزول الآية، فالمراد الأعمال، فمن حافظ عليها فإيمانه أكمل من إيمان من قصر.\nوقوله: (\"وَزْنُ شَعِيرَةٍ مِنْ خَيْرٍ\") وفي الرواية الأخرى \"من إيمان\" قَالَ المهلب فيما نقله ابن بطال: المراد بالشعيرة والبرة والذرة: زيادة الأعمال التي يكمل بها التصديق؛ (لا أنها) (^٣) من نفس التصديق (^٤)،\n_________\n(^١) من (ج).\n(^٢) من (ج).\n(^٣) في (ف): لأنها.\n(^٤) \"شرح ابن بطال\" ١/ ١٠٢.","vol":"3","page":129},{"text":"وهذا موافق للرواية الأخرى في \"الصحيح\" أنه قَالَ بعد ذكره الذرة: \"ثم يخرج من النار من لم يعمل خيرًا قط\" (^١) يعني غير التوحيد.\nوقال غيره: يحتمل أن تكون الشعيرة وما بعدها من نفس التصديق؛\nلأن قول: لا إله إلا الله لا ينفع حتى ينضم إليه تصديق القلب، والناس\nيتفاضلون على قدر علمهم ومعاينتهم، فمن زيادته بالعلم قوله تعالى:\n﴿أَيُّكُمْ زَادَتْهُ هَذِهِ إِيمَانًا﴾ [التوبة: ١٢٤].\nومن المعاينة قوله تعالى: ﴿ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ (٧)﴾ [التكاثر: ٧] فجعل له مزية على علم اليقين، وهذا التأويل هو الصحيح المختار كما قَالَه النووي (^٢).\nالوجه الثالث: في فقهه:\nوهو دال على ما ترجم البخاري له وهو زيادة الإيمان ونقصه، وقد سبق تقريره في أول كتاب الإيمان.\nوفيه: دخول طائفة من عصاة الموحدين النار.\nوفيه: أن أصحاب الكبائر من الموحدين لا يكفرون بفعلها ولا يخلدون في النار.\nوفيه: أنه لا يكفي في الإيمان معرفة القلب دون النطق بكلمتي الشهادة ولا النطق من غير اعتقاد. وهذا مذهب أهل السنة في هذِه المسائل (^٣).\n_________\n(^١) \"صحيح مسلم\" (١٨٣/ ٣٠٢) كتاب: الإيمان، باب: معرفة طريق الرؤية.\n(^٢) \"شرح النووي على مسلم\" ٣/ ٣١.\n(^٣) ورد بهامش (ف) ما نصه: بلغ بقراءة الشيخ برهان الدين الحلبي على مؤلفه في … وسمعه الصفدي والبستاني والسحوري والعاملي … وابن المصنف والباسطي … والكرخي ....","vol":"3","page":130},{"text":"<span data-type='title' id=toc-238>٣٤ - باب الزَّكَاةُ مِنَ الإِسْلَامِ</span>\nوَقَوْل الله تعالى: ﴿وَمَا أُمِرُوا إِلاَّ لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ (٥)﴾ [البينة: ٥].\n\n٤٦ - حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: حَدَّثَنِى مَالِكُ بْنُ أَنَسٍ، عَنْ عَمِّهِ أَبِي سُهَيْلِ بْنِ مَالِكٍ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ طَلْحَةَ بْنَ عُبَيْدِ اللهِ يَقُولُ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - مِنْ أَهْلِ نَجْدٍ، ثَائِرُ الرَّأْسِ، يُسْمَعُ دَوِيُّ صَوْتِهِ، وَلَا يُفْقَهُ مَا يَقُولُ حَتَّى دَنَا، فَإِذَا هُوَ يَسْأَلُ عَنِ الإِسْلَامِ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"خَمْسُ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ\". فَقَالَ هَلْ عَلَيَّ غَيْرُهَا؟ قَالَ: \"لَا، إِلاَّ أَنْ تَطَوَّعَ\". قَالَ رَسُولُ اللهِ - ﷺ -: \"وَصِيَامُ رَمَضَانَ\". قَالَ: هَلْ عَلَيَّ غَيْرُهُ؟ قَالَ: \"لَا، إِلاَّ أَنْ تَطَوَّعَ\". قَالَ: وَذَكَرَ لَهُ رَسُولُ اللهِ - ﷺ - الزَّكَاةَ. قَالَ: هَلْ عَلَيَّ غَيْرُهَا؟ قَالَ: \"لَا، إِلاَّ أَنْ تَطَوَّعَ\". قَالَ فَأَدْبَرَ الرَّجُلُ وَهُوَ يَقُولُ: وَاللهِ لَا أَزِيدُ عَلَى هَذَا وَلَا أَنْقُصُ. قَالَ رَسُولُ اللهِ - ﷺ -: \"أَفْلَحَ إِنْ صَدَقَ\". [١٨٩١، ٢٦٧٨، ٦٩٥٦ - مسلم: ١١ - فتح: ١/ ١٠٦]\nثنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنْ عَمِّهِ أَبِي سُهَيْلِ بْنِ مَالِكٍ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَ طَلْحَةَ بْنَ عُبَيْدِ اللهِ يَقُولُ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - مِنْ أَهْلِ نَجْدٍ، ثَائِرُ الرَّأسِ، يُسْمَعُ دَوِيُّ صَوْتِهِ، وَلَا يُفْقَهُ مَا يَقُولُ حَتَّى دَنَا، فَإِذَا هُوَ يَسْأَلُ عَنِ الإِسْلَامِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"خَمْسُ صَلَوَاتٍ فِي اليَوْمِ وَاللَّيْلَةِ\". فَقَالَ: هَلْ عَلَيَّ غَيْرُهَا؟ قَالَ: \"لَا، إِلَّا أَنْ تَطَوَّعَ\". قَالَ رَسُولُ اللهِ - ﷺ -: \"وَصِيَامُ رَمَضَانَ\". قَالَ: هَلْ عَلَيَّ غَيْرُهُ؟ قَالَ: \"لَا، إِلَّا أَنْ تَطَوَّعَ\". قَالَ: وَذَكَرَ لَهُ رَسُولُ اللهِ - ﷺ - الزَّكَاةَ. قَالَ: هَلْ عَلَيَّ غَيْرُهَا؟ قَالَ: \"لَا، إِلَّا أَنْ تَطَوَّعَ\". قَالَ: فَأَدْبَرَ الرَّجُلُ وَهُوَ يَقُولُ: والله لَا أَزِيدُ عَلَى هذا وَلَا أَنْقُصُ. قَالَ رَسُولُ اللهِ - ﷺ -: \"أَفْلَحَ إِنْ صَدَقَ\".","vol":"3","page":131},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا وفي الشهادات (^١) عن إسماعيل كما ترى، وفي: الصوم (^٢)، وترك الحيل عن قتيبة عن إسماعيل بن جعفر عن أبي سهيل (^٣).\nوأخرجه مسلم هنا عن قتيبة عن مالك (^٤)، وعن يحيى بن أيوب وقتيبة عن إسماعيل به. وقال مسلم: في حديث يحيى: وقال - ﷺ -: \"أفلح وأبيه إن صدق\" (^٥).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم غير طلحة وهو أبو محمد طلحة بن عبيد الله بن عثمان بن عمرو بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي بن غالب القرشي التيمي.\nأحد العشرة المشهود لهم بالجنة، يجتمع مع رسول الله - ﷺ - في الأب السابع (كعب) (^٦) مثل الصديق، أسلمت أمه وهاجرت، شَهِد المشاهد كلها إلا بدرًا كسعيد بن زيد، وقد ضرب له رسول الله - ﷺ - بسهمه وأجره فيها، وكان الصديق إذا ذكر أُحدًا قَالَ: ذَلِكَ يوم كله لطلحة.\n_________\n(^١) سيأتي برقم (٢٦٧٨) باب: كيف يُسْتَحلف.\n(^٢) سيأتي برقم (١٨٩١) باب: وجوب صوم رمضان.\n(^٣) سيأتي برقم (٦٩٥٦) كتاب: الحيل.\n(^٤) مسلم (١١/ ٨) كتاب: الإيمان، باب: بيان الصلوات التي هي أحد أركان الإسلام.\n(^٥) مسلم (١١/ ٩) كتاب: الإيمان، باب: بيان الصلوات التي هي أحد أركان الإسلام.\n(^٦) من (ج).","vol":"3","page":132},{"text":"وقد وهم البخاري في قوله: إن سعيد بن زيد ممن حضر بدرًا، وهو أحد الثمانية الذين سبقوا إلى الإسلام، والخمسة الذين أسلموا على يد الصديق، والستة أصحاب الشورى الذين توفي رسول الله - ﷺ - وهو عنهم راض.\nوهو ممن ثبت مع رسول الله - ﷺ - يوم أُحد ووقاه بيده ضربة قصد بها فشلت، رماه مالك بن زهير يوم أحد، فالتقاها طلحة بيده عن وجه رسول الله - ﷺ - فأصابت خنصره فشلت، فقال حين أصابته الرمية: حس. فقال - ﷺ -: \"لو قَالَ: بسم الله لدخل الجنة\" (^١) والناس ينظرون.\nوقيل: إنه جُرح في ذَلِكَ اليوم خمسًا وسبعين جراحة وشلت إصبعاه، وذكر ابن إسحاق أنه - ﷺ - نهض ليعلو صخرة وقد كان تترس وظاهر بين درعين، فلم يستطع، فجلس طلحة تحته فنهض به حتى استوى عليها، فقال - ﷺ -: \"أوجب طلحة حين فعل برسول الله - ﷺ - مافعل\" (^٢).\nوسماه النبي - ﷺ -: طلحة الخير وطلحة الجود.\nروي له ثمانية وثلاثون حديثًا، اتفقا منها على حديثين، وانفرد البخاري بحديثين، ومسلم بثلاثة.\nقتل يوم الجمل أتاه سهم لا يدرى من رماه واتهم به مروان، لعشر خلت من جمادى الأولى سنة ست وثلاثين عن أربع وستين، وقيل:\n_________\n(^١) رواه ابن سعد في \"طبقاته\" ٣/ ٢١٧، الحاكم في \"المستدرك\" ٣/ ٣٦٩.\n(^٢) رواه الترمذي (١٦٩٢)، وقال: وهذا حديث حسن غريب، وابن سعد في \"طبقاته\" ٣/ ٢١٨، وأحمد ١/ ١٦٥، وأبو يعلى ٢/ ٣٣ (٦٧٠)، والحاكم في \"المستدرك\" ٣/ ٣٧٣ - ٣٧٤، وحسنه الألباني في \"صحيح سنن الترمذي\" (١٧٨٣).","vol":"3","page":133},{"text":"اثنتين وستين. وقيل: ثمان وخمسين. (وقبره) (^١) بالبصرة (^٢).\nروى عنه السائب بن يزيد الصحابي وجمع من التابعين، روينا عن عائشة مرفوعًا: \"طلحة ممن قضى نحبه، وما بدلوا تبديلا\" (^٣).\nفائدة:\nطلحة في الصحابة جماعة، وطلحة بن عبيد الله (اثنان) (^٤)، هذا أحدهما، وثانيهما: التيمي (^٥)، وكان يسمى أيضًا: طلحة الخير، فأشكل على الناس.\nفائدة:\nقد أسلفنا نكتة في سماع جد مالك من طلحة في باب: علامات (المنافق) (^٦)، فراجعها.\n_________\n(^١) في (ج): وقبر.\n(^٢) انظر ترجمته في:\n\"الطبقات الكبرى\" ٣/ ٢١٤ - ٢٢٥، \"فضائل الصحابة\" ٢/ ٩٢٨ - ٩٣٥، \"التاريخ الكبير\" ٤/ ٣٤٤ (٣٠٦٩)، \"أسد الغابة\" ٣/ ٨٥ (٢٦٢٥)، \"تهذيب الكمال\" ١٣/ ٤١٢ - ٤٢٦، \"الإصابة\" ٢/ ٢٢٩ (٤٢٦٦). وأثر أبى بكر رواه الطيالسى ١/ ٨ - ٩ (٦)، وأبو نعيم في \"الحلية\" ١/ ٨٧.\n(^٣) رواه الترمذي (٣٧٤٠)، وابن ماجه (١٢٦)، وابن أبي عاصم في \"السنة\" ٢/ ٥٩٨ - ٥٩٩ (١٣٩٩)، والطبراني في \"الكبير\" ١٩/ ٣٢٤ - ٣٢٥ (٧٣٩)، \"الأوسط\" ٥/ ١٧٨ (٥٠٠٠)، والحاكم ٢/ ٤١٥، قال الترمذي: هذا حديث غريب لا نعرفه من حديث معاوية إلا من هذا الوجه. اهـ. وصححه الألباني في \"صحيح الجامع\" (٣٩١٦).\n(^٤) في (ج): اسمان.\n(^٥) انظر ترجمته في: \"أسد الغابة\" ٣/ ٩٠ (٢٦٢٦)، \"الإصابة\" ٢/ ٢٣٠ (٤٢٦٧).\n(^٦) في (ج): (المنافقين).","vol":"3","page":134},{"text":"ثالثها:\nهذا النجدي هو ضمام بن ثعلبة أخو بني سعد بن بكر (^١) قاله القاضي (^٢) مستدلًّا بأن البخاري سماه في حديث الليث، يريد ما أخرجه في باب: القراءة والعرض على المحدث. عن شريك عن أنس قَالَ: بينما نحن جلوس في المسجد إذ دخل رجل على جمل فأناخه في المسجد. وفيه: ثم قَالَ: أيكم محمد؟ وذكر الحديث (^٣). وقال فيه: وأنا ضمام بن ثعلبة أخو بني سعد بن بكر. فجعل حديث طلحة هذا وحديث أنس هذا له، وتبعه ابن بطال وغيره (^٤).\nوفيه نظر لتباين ألفاظهما ومساقهما كما نبه عليه القرطبي (^٥)، وأيضًا فابن إسحاق فمن بعده كابن سعد وابن عبد البر لم يذكروا لضمام غير حديث أنس (^٦).\nرابعها: في ألفاظه ومعانيه:\n﴿حُنَفَاءَ﴾: في الآية -جمع: (حنيف) (^٧). وهو: المائل، وقيل: المستقيم. والمراد هنا: المائل عن الشرك وغيره من أنواع الضلالة إلى الإسلام والهداية.\n_________\n(^١) انظر ترجمته في: \"الاستيعاب\" ٢/ ٣٠٤ (١٢٧٠)، \"أسد الغابة\" ٣/ ٥٧ (٢٥٦٨)، \"الإصابة\" ٢/ ٢١٠ (٤١٧٧).\n(^٢) \"إكمال المعلم\" ١/ ٢١٦.\n(^٣) سيأتي برقم (٦٣) كتاب: العلم، باب: ما جاء في العلم ....\n(^٤) \"شرح ابن بطال\" ١/ ١٤٣.\n(^٥) \"المفهم\" ١/ ١٦٢ - ١٦٥.\n(^٦) \"الطبقات\" ١/ ٢٩٩، \"الاستيعاب\" ٢/ ٣٠٤ - ٣٠٥.\n(^٧) في (ف): حنيفة.","vol":"3","page":135},{"text":"وقوله تعالى: ﴿وَذَلِكَ دِينُ الْقَيِّمَةِ﴾ [البينة: ٥] أي: دين الملة المستقيمة (^١). و(نجد): بلاد معروفة، وهو ما بين جَرْس وسواد الكوفة، وحدّه من الغرب الحجاز.\nو(ثائر الرأس): منتفش شعر رأسه. و(نسمع) و(نفقه) -بالنون المفتوحة وبالياء المضمومة- روايتان، والنون أشهر وأكثر وعليها الاعتماد، والدَّوي: بفتح الدال على المشهور، وحكى صاحب \"المطالع\" ضمها أيضًا، ومعناه: بعده في الهوى وخلوه. أي: بحيث لا يفهم، ولهذا لما دنا فهم كلامه وأنه يسأل عن الإسلام.\nو(إذا): للمفاجأة، و\"تطَوَّع\" بتشديد الطاء والواو على إدغام أحد التائين في الطاء، ومنهم من جوَّز تخفيف الطاء على الحذف، والأول هو المشهور.\nومعناه: إلا أن تفعله بطواعيتك. وفي ماضيه لغتان: تطوع، واطوَّع وكلاهما تفعل، إلا أن إدغام التاء في الطاء أوجب جلب ألف الوصل ليتمكن من النطق بالساكن، فأما المضارع للمخاطب فيجوز فيه: تطَّوَّع بالتشديد على الإدغام، وتتطوع بتائين من غير إدغام، وتطوع بالتخفيف على حذف إحدى التائين، وأي التائين هي المحذوفة فيه خلاف ليس هذا موضعه.\nوالفلاح: الفوز والبقاء. أي: يبقى في النعيم. والعرب تقول لكل من أصاب خيرًا: (مفلح) (^٢). قَالَ ابن دريد: أفلح الرجل وأنجح: إذا أدرك مطلوبه (^٣).\n_________\n(^١) انظر: \"زاد المسير\" ٩/ ١٩٩.\n(^٢) في (ج): أفلح.\n(^٣) \"جمهرة اللغة\" ١/ ٥٥٥.","vol":"3","page":136},{"text":"وقوله: (فَإِذَا هُوَ يَسْأَلُ عَن الإِسْلَامِ). أي: عن شرائعه، كما ذكره البخاري في كتاب: الصيام (^١)، بخلاف حديث جبريل فإنه (سأله) (^٢) عن حقيقة الإسلام (^٣)، وإنما أجابه بها؛ لأنه كان مسلمًا، وكان - ﷺ - فهم عنه أنه إنما سأل عن ما يتعين عليه فعله.\nويحتمل أنه سمَّى الأفعال إسلامًا كما سميت إيمانًا في قوله تعالى: ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ [البقرة: ١٤٣] أي: صلاتكم كما مضى في موضعه.\nخامسها: في فوائده وأحكامه:\nالأولى: ما ترجم له وهو كون الزكاة من الإسلام وموضع الدلالة قوله: (فإذا هو يسأل عن الإسلام). فذكر الصوم والصلاة والزكاة وهذا ظاهر في كونها من الإسلام، وهو والإيمان بمعنًى كما سلف. وكذا قوله تعالى: ﴿وَذَلِكَ دِينُ الْقَيِّمَةِ﴾ [البينة: ٥] فإنه إشارة إلى الصلاة والزكاة.\nالثانية: أن (الصلوات) (^٤) الخمس واجبة على كل مكلف في كل يوم وليلة، وخرج بالمكلف الحائض والنفساء، وكذا الصبي والمجنون، والكافر مكلف بها على المذهب الصحيح أنهم مخاطبون بالفروع كما في التوحيد، وفيه قولٌ ثان: أنهم غير مخاطبين بها، وفيه قول ثالث: أنهم مخاطبون بالنواهي كالخمر والزنا؛ لأنه يصح منهم تركه دون\n_________\n(^١) سيأتي برقم (١٨٩١) باب: وجوب صوم رمضان.\n(^٢) في (ج): سأل.\n(^٣) سبق تخريجه.\n(^٤) في (ف): الصلاة.","vol":"3","page":137},{"text":"الأوامر، ومحل الخوض في ذَلِكَ كتب الأصول (^١).\nالثالثة: عدم وجوب قيام الليل، وهو إجماع في حق الأمة وكذا في حق سيدنا رسول الله - ﷺ - على الأصح (^٢)، كما سيأتي في موضعه إن شاء الله وقدره.\nالرابعة: عدم وجوب الوتر (^٣) والعيدين (^٤)، وهذا مذهب الجمهور فيهما.\nوقال أبو حنيفة وطائفة: الوتر واجب (^٥). وقال الإصطخري من الشافعية: صلاة العيد فرض كفاية (^٦).\nالخامسة: عدم وجوب صوم عاشوراء وغيره سوى رمضان (^٧)، وهذا مجمع عليه الآن، وكان فيه خلاف في صوم عاشوراء قبل رمضان، فقال أبو حنيفة وبعض أصحابنا: كان فرضًا. وقال أكثر أصحابنا: كان ندبًا.\n_________\n(^١) انظر: \"تخريج الفروع على الأصول\" ص ٩٨ - ٩٩، \"التمهيد\" للإسنوي ص ١٢٦ - ١٢٧.\n(^٢) انظر \"الإقناع في مسائل الإجماع\" ٢/ ٥١١ - ٥١٢ (٩٤٩ - ٩٥١).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٤ - ٢٢٥ (١٦٣)، و\"عقد الجواهر الثمينة\" ١/ ١٣٣، \"روضة الطالبين\" ١/ ٣٢٨، \"المقنع\" ٤/ ١٠٥.\n(^٤) انظر: \"عقد الجواهر الثمينة\" ١/ ١٧٣، \"البيان\" ٢/ ٦٢٤ - ٦٢٥، \"المغني\" ٣/ ٢٥٣.\nوذهب الحنفية إلى وجوب صلاة العيد على من تجب عليه الجمعة. انظر: \"الهداية\" ١/ ٩٢.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٤ - ٢٢٥ (١٦٣)، \"المحيط البرهاني \" ٢/ ٤٧٦ - ٤٧٧.\n(^٦) انظر: \"البيان\" ٢/ ٦٢٥.\n(^٧) انظر: \"المحيط البرهاني\" ٣/ ٣٦٢ - ٣٦٣، و\"عقد الجواهر الثمينة\" ١/ ٢٥٩ - ٢٦٠، \"المغني\" ٤/ ٤٣٨ - ٤٤٢.","vol":"3","page":138},{"text":"السادسة: جواز قول: رمضان. من غير ذكر شهر، وسيأتي بسط ذَلِكَ في كتاب الصيام، حيث ذكره البخاري إن شاء الله تعالى.\n(السابعة) (^١): أنه ليس في المال حق سوى الزكاة.\nالثامنة: جواز الحلف بالله تعالى من غير استحلاف ولا ضرورة؛ لأن الرجل حلف هكذا بحضرته الشريفة ولم ينكر عليه، وقد سلف ما في هذِه المسألة من التفصيل في باب: أحب الدين إلى الله أدومه.\nالتاسعة: اختلف العلماء في قوله - ﷺ -: \"إلا أن تَطَوَّعَ\" فقال الشافعي وأصحابه وغيرهم ممن يقول لا تلزم النوافل بالشروع: هو استثناء منقطع (تقديره: لكن إن تطوعت فهو خير لك. وهؤلاء يقولون: من شرع في صوم تطوع أو صلاة تطوع استُحِب له إتمامها ولا يجب، بل يجوز قطعهما. وقال آخرون: هو استثناء متصل) (^٢).\nوهؤلاء يقولون: يلزم التطوع بالشروع؛ لأنه الأصل في الاستثناء، وقد قَالَ تعالى: ﴿وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ [محمد: ٣٣] وبالقياس على حج التطوع وعمرته.\nالعاشرة: قيل: الفلاح في قوله: \"أَفْلَحَ إِنْ صَدَقَ\". راجع إلى قوله: (ولا أنقص). خاصة، والأظهر أنه راجع إليه وإلى الزيادة بمعنى أنه إذا لم يزد ولم ينقص كان مفلحًا؛ لأنه أتى بما عليه، ومن أتى بما عليه كان مفلحًا، وليس فيه أنه إذا أتى بزائد على ذَلِكَ لا يكون مفلحًا؛ لأن هذا مما يعرف بالضرورة، فإنه إذا أفلح بالواجب ففلاحه بالمندوب مع الواجب أولى.\n_________\n(^١) من (ف).\n(^٢) ما بين المعقوفين ساقط من (ج).","vol":"3","page":139},{"text":"الحادية عشرة: إن قُلْتَ: كيف قَالَ: (لا أزيد على هذا) وليس فيه جميع الواجبات ولا المنهيات ولا السنن المندوبات، وأقره الشارع وزاده بقوله: \"أَفْلَحَ إِنْ صَدَقَ\"؟.\nفالجواب: أنه جاء في رواية البخاري في أول كتاب الصيام زيادة توضح ذَلِكَ قَالَ: فَأَخْبَرَهُ - ﷺ - بشَرَائِعِ الإِسْلَام. فقَالَ: وَالَّذِي أَكْرَمَكَ لَا أَتَطَوَّعُ شَيْئًا، وَلَا أَنْقُصُ مِمَّا فَرَضَ اللهُ عَلَيَّ (^١).\nفعلى عموم قوله: بشرائع الإسلام وقوله: مما فرض الله. يزول الإشكال في الفرائض، وأما النوافل فيحتمل أن هذا كان قبل شرعها، ويحتمل أن المراد أنه لا يزيد في الفرض لتغيير صفته كأنه قَالَ: لا أصلي الظهر خمسًا. وهذا ضعيف جدًا، لأنه قَالَ -فيما أسلفناه-: لا أتطوع.\nوالجواب الصحيح أنه على ظاهره، وأنه أراد أنه لا يُصلي النوافل بل يحافظ على كل الفرائض. وهذا مفلح بلا شك وإن كانت مواظبته على ترك النوافل (مذمومة) (^٢) وترد بها الشهادة إلا أنه غير آثم بل هو مفلح ناج، وإن كان فاعل النوافل أكمل فلاحًا منه.\nالثانية عشرة: لم يأت في هذا الحديث ذكر الحج ولا جاء ذكره في حديث جبريل -﵇- من رواية أبي هريرة (^٣)، وكذا غيرهما من الأحاديث لم يذكر في بعضها الصوم ولم يذكر في بعضها الزكاة، وذكر في بعضها صلة الرحم، وفي بعضها أداء الخمس، ولم يذكر في بعضها الإيمان.\n_________\n(^١) سيأتي برقم (١٨٩١) كتاب: الصيام، باب: وجوب صوم رمضان.\n(^٢) في (ج): مفهومة.\n(^٣) سيأتي قريبًا برقم (٥٠) باب: سؤال جبريل النبي عن الإيمان …","vol":"3","page":140},{"text":"فتفاوتت هذِه الأحاديث في عدد خصال الإيمان زيادة ونقصًا (وإثباتًا وحذفًا) (^١).\nوالجواب: أن هذا ليس اختلافًا صادرًا من الشارع، وإنما هو من تفاوت الرواة في الحفظ والضبط، فمنهم من قصر فاقتصر على حفظه فأداه ولم يتعرض لما زاده غيره بنفي ولا إثبات، وإن كان اقتصاره على ذَلِكَ يشعر بأنه الجميع، فقد بان بما أثبته (غيره) (^٢) من الثقات أن ذَلِكَ ليس بالجميع، وإن كان اقتصاره عليه كان لقصور ضبطه؛ ولهذا يختلف نقلهم القضية الواحدة كحديث جبريل، فإنه جاء في رواية عمر إثبات الحج، وفي رواية أبي هريرة حذفها.\nوقصة النعمان بن قَوْقَل في \"صحيح مسلم\" (^٣) اختلفت الرواة فيها زيادة ونقصًا مع أن راويها واحد وهو جابر بن عبد الله - ﵁ -، ثم لا يمنع هذا كله من ذكر هذِه الروايات في \"الصحيح\" لما تقرر من مذهب الجمهور أن زيادة الثقة مقبولة، ويحتمل أن الحج لم يكن فُرضَ بَعدُ، فإنه فرض سنة ست أو خمس على المشهور.\nالثالثة عشرة: قوله - ﷺ -: (\"أَفْلَحَ إِنْ صَدَقَ\"). جاء في موضع آخر من البخاري ومسلم: \"أفلح وأبيه إن صدق\" (^٤) وفي أخرى: \"أفلَحَ إِنْ صَدَقَ\" أو: \"دخل الجنة إن صدق\" (^٥).\n_________\n(^١) من (ج).\n(^٢) من (ف).\n(^٣) مسلم (١٥/ ١٦) كتاب: الإيمان، باب: بيان الإيمان الذي يُدْخَل به الجنة وأن من تمسك بما أُمِرَ به دخل الجنة.\n(^٤) رواه مسلم (١١/ ٨) كتاب: الإيمان، باب: بيان الصلوات التي هي أحد أركان الإسلام.\n(^٥) سيأتي برقم (١٨٩١) كتاب: الصوم، باب: وجوب صوم رمضان.","vol":"3","page":141},{"text":"وفي الجمع بين هذا وقوله - ﷺ -: \"من كان حالفًا فليحلف بالله\" (^١)، وقوله: \"إن الله ينهاكم أن تحلفوا بآبائكم\" (^٢) أوجه:\nأصحها: أن هذا ليس حلفًا إنما هي كلمة جرت عادة العرب أن تدخلها في كلامها غير قاصدة بها حقيقة الحلف، والنهي إنما ورد فيمن قصد حقيقة الحلف لما فيه من إعظام المخلوف به ومضاهاته به الله تعالى.\nثانيها: أنه يحتمل أن يكون هذا قبل النهي عن الحلف بغير الله تعالى. وهو بعيد؛ لأنه (ادعاءٌ للنسخ) (^٣) ولا يصار إليه إلا إذا تعذر التأويل وعلمنا التاريخ كما تقرر في فن الأصول وليس هنا واحدًا منهما.\nثالثها: أنه على حذف مضاف أي: ورب أبيه، فأضمر ذَلِكَ فيه. قَالَ البيهقي في \"سننه\": وغيره لا يُضمِر، بل يذهب فيه (^٤). وسمعت بعض مشيختنا يجيب بجوابين آخرين:\nأحدهما: أنه يحتمل أن يكون الحديث: أفلح والله. فقصر الكاتب اللامين فصارت: وأبيه.\nثانيهما: خصوصية ذَلِكَ بالشارع دون غيره، وهذِه دعوى لا برهان عليها، وأغرب القرافي حيث قَالَ: هذِه اللفظة وهي: \"وأبيه\" اختلف في\n_________\n(^١) سيأتي برقم (٢٦٧٩) كتاب: الشهادات، باب: كيف يستحلف؟.\n(^٢) رواه مسلم (١٦٤٦/ ٤) كتاب: الإيمان، باب: النهي عن الحلف بغير الله تعالى، والترمذي (١٥٣٣)، والنسائي ٧/ ٤، وابن ماجه (٢٠٩٤)، وأحمد ٢/ ٧.\n(^٣) في (ج): ادعى النسخ.\n(^٤) كذا في (ف)، (ج)، والكلام ناقص، ونصه كما في \"السنن الكبرى\" ١٠/ ٢٩: وغيره لا يُضْمر بل يذهب فيه مذهب التعظيم لأبيه.","vol":"3","page":142},{"text":"صحتها، فإنها ليست في \"الموطأ\"، وإنما (فيه) (^١): \"أَفْلَحَ إِنْ صَدَقَ\" (^٢) وهذا عجيب؛ فالزيادة ثابتة لا شك في صحتها ولا مرية.\nالرابعة عشرة: صحة الاكتفاء بالاعتقاد من غير نظر ولا استدلال، لكنه يحتمل أن ذَلِكَ صح عنده بالدليل وإنما أشكلت عليه الأحكام.\nالخامسة عشرة: استعمال الصدق في خبر المستقبل. وقال ابن قتيبة: الكذب مخالفة الخبر في الماضي، والخلف في مخالفته في المستقبل (^٣).\nفعلى هذا يكون الصدق في الخبر عن الماضي والوفاء في المستقبل، وهذا الحديث يرد عليه مع قوله تعالى: ﴿ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ﴾ [هود: ٦٥].\nالسادسة عشرة: الرد على المرجئة؛ إذ شَرطَ في فلاحه أن لا ينقص من الأعمال والفرائض المذكورة.\n_________\n(^١) في (ف): فيها.\n(^٢) \"الموطأ\" ص ١٢٦.\n(^٣) \"أدب الكاتب\" ص ٢٨.","vol":"3","page":143},{"text":"<span data-type='title' id=toc-239>٣٥ - باب اتِّبَاعُ الجَنَائِزِ مِنَ الإِيمَانِ</span>\n٤٧ - حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللهِ بْنِ عَلِّي الَمنْجُوفِيُّ قَالَ: حَدَّثَنَا رَوْحٌ قَالَ: حَدَّثَنَا عَوْفٌ عَنِ الَحسَنِ وَمُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنِ اتَبَعَ جَنَازَةَ مُسْلِمِ إِيمَانًا وَاحْتِسَابًا، وَكَانَ مَعَهُ حَتَّى يُصَلَّى عَلَيْهَا وَيُفْرَغَ مِنْ دَفْنِهَا، فَإِنَّهُ يَرْجعُ مِن الأَجْرِ بِقِيرَاطَيْنِ، كُلُّ قِيرَاطٍ مِثْلُ أُحُدٍ، وَمَنْ صَلَّى عَلَيْهَا ثُمَّ رَجَعَ قَبْلَ أَنْ تُدْفَنَ فَإِنَّهُ يَرْجِعُ بِقِيرَاطٍ\". تَابَعَهُ عُثْمَانُ الُمؤَذِّنُ قَالَ: حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -، نَحْوَهُ. [١٣٢٤، ١٣٢٣، ١٣٢٥ - مسلم ٩٤٥ - فتح: ١/ ١٠٨]\nثنَا أَحْمَدُ بْنُ عَبْدِ اللهِ بْنِ عَلِيٍّ المَنْجُوفِيُّ، ثنَا رَوْحٌ، ثنَا عَوْفٌ، عَنِ الحَسَنِ وَمُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنِ اتَبَعَ جَنَازَةَ مُسْلِمٍ إِيمَانًا وَاحْتِسَابًا، وَكَانَ مَعَهُ حَتَّى يُصَلَّى عَلَيْهَا وَيُفْرَغَ مِنْ دَفْنِهَا، فَإِنَّهُ يَرْجِعُ مِنَ الأَجْرِ بِقِيرَاطَيْنِ، كُلُّ قِيرَاطٍ مِثْلُ أُحُدٍ، وَمَنْ صَلَّى عَلَيْهَا ثمَّ رَجَعَ قَبْلَ أَنْ تُدْفَنَ فَإِنَّهُ يَرْجِعُ بِقِيرَاطٍ\".\nتَابَعَهُ عُثْمَانُ المُؤَذِّنُ قَالَ: حَدَّثنَا عَوْفٌ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -، نَحْوَهُ.\nالكلام عليه من وجوه:\nأحدها: في التعريف برواته غير من سلف، وهو أبو هريرة والحسن، وهو البصري.\nوأما محمد فهو ابن سيرين وهو أبو بكر محمد بن سيرين الأنصاري، مولاهم البصري التابعي الجليل، أخو أنس ومعبد ويحيى وحفصة وكريمة أولاد سيرين، وسيرين مولى أنس من سبي عين التمر، وإذا أطلق ابن سيرين فهو محمد هذا، وهؤلاء الستة كلهم تابعيون.","vol":"3","page":144},{"text":"ذكر أبو علي الحافظ: خالدًا بدل: كريمة قَالَ: وأكبرهم معبد وأصغرهم حفصة.\nقُلْتُ: ومن أولاد سيرين أيضًا عمرة وسودة، قَالَ ابن سعد: أمهما أم ولدٍ كانت لأنس (^١). وذكر بعضهم من أولاده: أشعث أيضًا، فهؤلاء عشرة.\nوروى (محمد، عن يحيى، عن أنس، عن أنس بن مالك) (^٢) حديثًا.\nقَالَ ابن الصلاح: وهذِه غريبة عايا بها بعضهم فقال: ثلاثة إخوة يروي بعضهم عن بعض (^٣). وكانه تبع الرامهرمزي فإنه ذكره في \"فاصله\" كذلك وزاد: ثلاثة إخوة (فقهاء) (^٤).\nوزاد ابن طاهر أخًا رابعًا فيه وهو: معبد بين يحيى وأنس، فاستفد ذَلِكَ. وقد أوضحته في \"المقنع في علوم الحديث\" (^٥).\nكَاتَبَ أنسُ سيرينَ على عشرين ألف درهم فأدَّاها وعتق. وأم محمد وإخوته صفية مولاة الصديق، طيبها ثلاث من أمهات المؤمنين ودَعَوْنَ لها، وحضر إِمْلاكها ثلاثة عشر بدريًّا، منهم: أبي بن كعب يدعو وهم يُؤَمِّنُون.\nسمع جمعًا من الصحابة وخلقًا من التابعين. قَالَ هشام بن حسان: أدرك ثلاثين صحابيًّا. ولد لسنتين بقيتا من خلافة عثمان، وهو أكبر من\n_________\n(^١) \"الطبقات الكبرى\" ٧/ ١٣٩.\n(^٢) في (ف): (محمد بن يحيى، عن أنس بن مالك). وهو خطأ، والمثبت من (ج)، وهو الصواب كما سيتضح مما يلي.\n(^٣) \"علوم الحديث\" ص ٣١٢.\n(^٤) \"المحدث الفاصل\" ص ٦٢٤ (٩٠٤)، وما بين القوسين من (ف).\n(^٥) \"المقنع\" ٢/ ٥٢٥ - ٥٢٨.","vol":"3","page":145},{"text":"أخيه أنس، وعنه خلق من التابعين: الشعبي وقتادة وأيوب وغيرهم. مات سنة عشر ومائة بعد الحسن بمائة يوم (^١).\nوقد أسلفنا أن الحسن لم يسمع من أبي هريرة، فلهذا قرنه البخاري بمحمد لأنه سمع منه، فالاعتماد عليه إذن.\nوأما عوف فهو أبو سهل بن أبي جميلة بندويه الأعرابي -ولم يكن أعرابيًّا- العبدي الهَجَري البصري. سمع (جمعًا) (^٢) من كبار التابعين منهم: الحسن، وعنه الأعلام: الثوري وشعبة وغيرهما. وثقته مجمع عليها. وُلد سنة تسع وخمسين، ومات. سنة ست، وقيل: سبع وأربعين ومائة. ونسب إلى (التشيع) (^٣).\nوأما روح (ع) فهو أبو محمد روح بن عبادة بن العلائي حسان بن عمرو بن مرثد القيسي البصري. سمع خلقًا من الأعلام أشعث ومالكًا وغيرهما، وعنه أحمد وغيره من الأعلام.\nقَالَ الخطيب: كان كثير الحديث، وصنف الكتب في السنن والأحكام والتفسير، وكان ثقة. وقال ابن المديني: نظرت لروح في أكثر من مائة ألف حديث، كتبت منها عشرة آلاف. وقال يحيى بن معين: لا بأس به صدوق. مات سنة خمس ومائتين (^٤).\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ١٩٣، \"التاريخ الكبير\" ١/ ٩٠ (٢٥١)، \"ثقات ابن حبان\" ٥/ ٣٤٨ - ٣٤٩، \"تهذيب الكمال\" ٢٥/ ٣٤٤، \"سير أعلام النبلاء\" ٤/ ٦٠٦ (٢٤٦).\n(^٢) في (ج): خلقا.\n(^٣) في (ج): التشييع، وانظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٢٥٨، \"ثقات ابن حبان\" ٧/ ٢٩٦، \"تهذيب الكمال\" ٢٢/ ٤٣٧ (٤٥٤٥).\n(^٤) انظر ترجمته في: \"التاريخ الكبير\" ٣/ ترجمة ١٠٥٢، \"تاريخ بغداد\" ٨/ ٤٠١، \"سير أعلام النبلاء\" ٩/ ٤٠٢، \"تهذيب الكمال\" ٩/ ٢٣٨ (١٩٣٠) ..","vol":"3","page":146},{"text":"وأما أحمد شيخ البخاري فهو أبو بكر أحمد بن عبد الله بن علي بن سويد بن منجوف -بفتح الميم ثم نون ساكنة ثم جيم ثم فاء- السدوسي المنجوفي البصري، سمع ابن مهدي وغيره، وعنه البخاري وأبو داود والنسائي وغيرهم. مات سنة اثنتين وخمسين ومائتين (^١).\nوأما عثمان المذكور في المتابعة فهو أبو عمرو عثمان بن الهيثم بن جهضم بن عيسى بن حسان بن المنذر البصري العبدي مؤذن جامعها، سمع عوفًا وغيره، وعنه الذهلي وآخرون، وروى البخاري عنه في مواضع، وروى هو والنسائي عن رجل عنه، وروى البخاري عن محمد غير منسوب وهو الذهلي عنه، مات في رجب سنة عشرين ومائتين (^٢).\nالوجه الثاني:\nقوله: (تَابَعَهُ عُثْمَانُ) أي: تابع روحًا في الرواية عن عوف، فالهاء عائدة على روح، فالحديث من رواية عثمان رباعي، ومن رواية المنجوفي خماسي، وذكر هذا أولًا؛ لأنه أتم سياقًا؛ ولهذا قَالَ: تابعه عثمان نحوه.\nالوجه الثالث: في ألفاظه ومعانيه:\nالجنازة -بفتح الجيم وكسرها-: اسم للميت وللسرير أيضًا، والكسر أفصح، وقيل: بالفتح للميت وبالكسر للنعش وعليه الميت.\nوقيل: عكسه. مشتقة من جنز إذا ستر.\n_________\n(^١) انظر ترجمته في: \"تهذيب الكمال\" ١/ ٣٦٥ (٥٨).\n(^٢) انظر: \"التاريخ الكبير\" ٦/ الترجمة ٢٣٣٠، \"ثقات ابن حبان\" ٨/ ٤٥٣، \"تهذيب الكمال\" ١٩/ ٥٠٢ (٣٨٦٩).","vol":"3","page":147},{"text":"ومعنى: اتبعها: مشى معها وحضرها. يُقال: تبعت الشيء تبعًا وتباعة -بفتح التاء- وتبع وأتْبَع (واتَّبع) (^١) واحد، وقيل: أتْبعه: لحقه ومشى خلفه، واتَّبعه: حذا حذوه.\nوتقدم تفسير قوله: (\"إيمانًا واحتسابًا\")، وقوله: (\"ويُفْرَغ\") هو بضم أوله وفتح ثالثه وهو أعم.\nوالقيراط: اسم لمقدار من الثواب يقع على القليل والكثير، بيَّن في هذا الحديث أنه مثل أُحُد، وفي رواية للحاكم: \"القيراط أعظم من أُحُد\" ثم قَالَ: حديث صحيح الإسناد، ولم يخرجاه (^٢).\nوفي رواية للحاكم من حديث أُبي بن كعب مرفوعًا: \"والذي نفس محمد بيده لهو في الميزان أثقل من أحد\" (^٣) في إسناده الحجاج بن أرطاة، (حالته) (^٤) معلومة.\nوفي \"السنن الصحاح المأثورة\" (^٥) من حديث أبي هريرة - ﵁ - مرفوعًا: \"من أوذن بجنازة فأتى (أهلها) (^٦) فعزاهم كتب الله له قيراطًا، فإن شيَّعها كتب الله له قيراطين، فإن صلى عليها كتب الله له ثلاثة قراريط، فإن شهد\n_________\n(^١) من (ف).\n(^٢) \"المستدرك\" ٣/ ٥١٠ - ٥١١.\n(^٣) الحديث ليس في \"المستدرك\"، وهو بنصه عند أحمد ٥/ ١٣١ من حديث أبي بن كعب، وكذا عزاه لأحمد المصنف في \"شرح العمدة\" ٤/ ٥٣٠، ورواه ابن ماجه (١٥٤١)، والضياء في \"المختارة\" (١١٦٧)، (١١٧٠) وليس فيه موضع الشاهد، والحديث فيه الحجاج بن أرطاة وحالته معروفة كما قال المصنف.\nقال البوصيري في \"زوائد ابن ماجه\" (٥١٤): إسناد حديث ابي بن كعب ضعيف لتدليس حجاج بن أرطاة.\n(^٤) في (ج): حاله.\n(^٥) للحافظ ابن السكن.\n(^٦) في (ف): لها.","vol":"3","page":148},{"text":"دفنها كتب الله له أربعة قراريط. القيراط مثل أحد\" (^١).\nالوجه الرابع: في أحكامه وفوائده:\nالأولى: الحث على الصلاة على الميت واتباع جنازته وحضور دفنه. وسيأتي بسط هذا كله في موضعه إن شاء الله تعالى وقدره.\nقَالَ أبو الزناد: حضَّ الشارع على التواصل في الجنازة بقوله: \"صِلْ من قطعك، وأعط من حرمك\" (^٢)، و\"لا تقاطعوا ولا تدابروا\" (^٣) وعلى التواصل بعد الموت بالصلاة والتشييع إلى القبر والدعاء له.\nقُلْتُ: والتشييع من حقوق المسلم على المسلم. كما أخرجه الترمذي من حديث (…) (^٤): \"للمسلم على المسلم ست بالمعروف: يسلم عليه إذا لقيه، ويجيبه إذا دعاه، ويشمِّته إذا عطس، ويعوده إذا\n_________\n(^١) رواه ابن حبان في \"المجروحين\" ٣/ ٤٠ - ٤١ مرفوعًا.\nورواه أبو يعلى في \"مسنده\" ١١/ ٣٣٦ (٦٤٥٣) موقوفًا على أبي هريرة بألفاظ مختلفة وإسنادهما ضعيف؛ لضعف معدي بن سليمان، ومعدي بن سليمان قال فيه ابن حبان: كان ممن يروي المقلوبات عن الثقات، والملزقات عن الأثبات لا يجوز الاحتجاج به.\nوقال أبو زرعة: واهي الحديث، يحدث عن ابن عجلان بمناكير. وضعفه النسائى.\nانظر: \"الجرح والتعديل\" ٨/ ٤٣٨ (١٩٩٧)، \"التقريب\" (٦٧٨٨).\n(^٢) رواه أحمد ٤/ ١٤٨، ١٥٨، والطبراني ١٧/ ٢٧٠ (٧٤٠)، وابن عدي في \"الكامل\" ٦/ ٢٨١، والحاكم ٤/ ١٦١ - ١٦٢، وقال الهيثمي في \"المجمع\" ٨/ ١٨٨: رواه أحمد والطبراني وأحد إسنادي أحمد رجاله ثقات. وصححه الألباني في \"الصحيحة\" (٨٩١).\n(^٣) سيأتي برقم (٦٠٦٥) كتاب: الأدب، باب: ما ينهى عن التحاسد والتدابر، ورواه مسلم (٢٥٥٩/ ٢٤) كتاب: البر والصلة، باب: تحريم التحاسد …\n(^٤) بياض في (ج)، (ف) بمقدار كلمة قد تكون اسم راوي الحديث وهو عليٌّ.","vol":"3","page":149},{"text":"مرض، ويشيع جنازته إذا مات، ويحب له ما يحب لنفسه\" (^١).\nالثانية: القيراط الأول يحصل بالصلاة إذا انفردت، فإن ضُمّ إليها اتِّباعه وحضوره حتى يفرغ من دفنه حصل له قيراط ثان.\nولا يقال: يحصل بالصلاة مع الدفن ثلاثة كما قد يتوهم من ظاهر بعض الأحاديث، فالمطلق والمجمل محمول على هذا المصرح، وممن صرح بحصولهما فقط أبو الحسن علي بن عمر القزويني (^٢) وابن الصباغ، من أصحابنا.\nقَالَ -أعني: ابن الصباغ-: وأما رواية: \"ومن تبعها حتى تدفن فله قيراطان\" (^٣) (فمعناها) (^٤): فمن تبعها حتى تدفن فله تمام قيراطين بالمجموع، قَالَ: ونظيره قوله تعالى: ﴿قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ﴾ إلى قوله: ﴿فِي أَرْبَعَةِ أَيَّامٍ﴾ [فصلت: ٩ - ١٠]، (أي: تمام أربعة) (^٥). ثم قال: ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ﴾ (^٦).\n_________\n(^١) الترمذي (٢٧٣٦)، ورواه ابن ماجه (١٤٣٣)، والدارمي ٣/ ١٧٢٠ (٢٦٧٥) وقال الألباني في \"صحيح ابن ماجه\" (١١٧٩): صحيح دون زيادة \"ويحب له .. \" وهي ثابتة في حديث آخر.\n(^٢) هو الإمام العارف شيخ العراق أبو الحسن عليّ بن عمر بن محمد، المعروف بابن القزويني البغدادي الحربي الزاهد. مات ابن القزويني في ليلة الأحد لخمس خلون من شعبان سنة اثنتين وأربعين وأربعمائة.\nانظر ترجمته في: \"تاريخ بغداد\" ١٢/ ٤٣، \"سير أعلام النبلاء\" ١٧/ ٦٠٩ - ٦١٣، \"طبقات الشافعية الكبرى\" ٥/ ٢٦٠ - ٢٦٦.\n(^٣) سيأتي برقم (١٣٢٣) كتاب: الجنائز، باب: فضل اتباع الجنائز، ورواه مسلم (٩٤٥/ ٥٢) كتاب: الجنائز، باب: فضل الصلاة على الجنازة.\n(^٤) في (ف): فمعناه.\n(^٥) من (ف).\n(^٦) انظر كلام ابن الصباغ في \"طبقات الشافعية الكبرى\" للسبكي ٥/ ٢٦٥ - ٢٦٦.","vol":"3","page":150},{"text":"الثالثة: في (الدفن الذي يحصل به) (^١) القيراط الثاني وجهان:\nأصحهما: بالفراغ منه. أي: من تسوية القبر، والثاني: يحصل إذا ستر الميت في القبر باللبن وإن لم يُلْق عليه التراب.\nوفي وجه ثالث بعيد أنه يحصل بمجرد الوضع في اللحد وإن لم يلق عليه التراب، ورواية مسلم: \"حتى يوضع في اللحد\" (^٢) تدل عليه، لكنها تؤول بالفراغ من الدفن جمعًا بين الروايتين، وسيكون لنا عودة -إن شاء الله تعالى- إلى هذا الموضع في بابه.\nالرابعة: الحديث (دلَّ) (^٣) على أن حصول القيراطين إذا اتَّبعها وكان معها حتى يصلى عليها ويفرغ منها، ومن سبقها إلى الصلاة أو إلى القبر فأجره دون ذَلِكَ؛ لأنه ليس معها (^٤). وكره أشهب اتِّباعها والرجوع قبل الصلاة.\nالخامسة: حكى ابن عبد الحكم عن مالك أنه لا ينصرف بعد الدفن إلا بإذن، وإطلاق هذا الحديث وغيره يخالفه.\n_________\n(^١) من (ج).\n(^٢) (٩٤٥) كتاب: الجنائز، باب: فضل الصلاة على الجنازة واتباعها.\n(^٣) في (ج): دال.\n(^٤) وجد بهامش (ف) تعليق نصه: قال الكرماني: وهذا -يعني القيراط- لا يحصل من الصلاة فقط بل لابد أن يكون معه ومتبعًا له بقرينة (يرجع)، إذ الرجوع عنه مسبوق بالذهاب معه، أو بقرينة ما تقدم.\nثم قال عن النووي: في الحديث تنبيه على أن القيراط الثاني مقيد لمن اتبعها وكان معها في جميع الطريق حتى تدفن، فلو صلى وذهب إلى القبر وحده ومكث حتى جاءت الجنازة، وحضر الدفن لم يحصل له القيراط الثاني، وكذا لو حضر الدفن ولم يصل أو تبعها ولم يصل فليس في الحديث حصول القيراط له، إنما جعل القيراط لمن تبعها بعد الصلاة، لكن له أجر في الجملة، والله أعلم. انتهى. انظر: \"البخاري بشرح الكرماني\" ١/ ١٨٥ - ١٨٦، وانظر: \"مسلم بشرح النووي\" ٧/ ١٤.","vol":"3","page":151},{"text":"السادسة: قد يستدل بلفظ الاتباع من يرى أن المشي وراء الجنازة أفضل من أمامها، وهو مذهب أبي حنيفة (^١)، والجمهور على خلافه، وبه قَالَ باقي الأئمة الأربعة (^٢)، وقال الثوري وطائفة: هما سواء (^٣).\nولا فرق عندنا بين الراكب والماشي، خلافًا للثوري، حيث قَالَ: إن الراكب يكون خلفها (^٤). وتبعه الرافعي في \"شرح المسند\" (^٥)، وكانه قلد الخطابي؛ فإنه كذا ادعى (^٦).\nوفيه حديث صححه الحاكم على شرط البخاري من حديث المغيرة بن شعبة (^٧)، وقال به من المالكية أيضًا أبو مصعب (^٨).\nالسابعة: الحديث دالٌّ على أن الثواب المذكور إنما يحصل لمن تبعها إيمانًا واحتسابًا، فإنّ حضورها على ثلاثة أقسام: احتساب، ومكافاة، ومخافة.\nوالأول: هو الذي يجازى عليه الأجر ويحط الوزر، والثاني: لا يبعد ذَلِكَ في حقه، والثالث: الله أعلم بما فيه.\nالثامنة: إنما كان الجزاء بالقيراط دون غيره؛ لأنه أقلُّ مقابلٍ عادةً، وإنما خص بأُحُدٍ؛ لأنه أعظم جبال المدينة، والشارع كان يحبه وهو يحبه.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٠٤، \"المحيط البرهاني\" ٣/ ٧.\n(^٢) انظر: \"الذخيرة\" ٢/ ٤٦٥، و\"البيان\" ٣/ ٩٠ - ٩١، و(المغني\" ٣/ ٣٩٧.\n(^٣) انظر: \"التمهيد\" ٣/ ٩١.\n(^٤) انظر: \"البيان\" ٣/ ٩٠ - ٩١.\n(^٥) \"شرح مسند الشافعي\" حديث (١٦١٥).\n(^٦) \"معالم السنن\" ١/ ٢٦٨.\n(^٧) \"المستدرك\" ١/ ٣٦٣ ونصه: \"الراكب خلف الجنازة، والماشي قريبًا منها، والطفل يصلى عليه\".\n(^٨) انظر: \"الذخيرة\" ٢/ ٤٦٥ - ٤٦٦.","vol":"3","page":152},{"text":"التاسعة: وجوب الصلاة على الميت ودفنه وهو إجماع.\nالعاشرة: الحض على (الاجتماع) (^١) لهما والتنبيه على عظم ثوابهما وهي مما خصت بها هذِه الأمة، وفيه غير ذَلِكَ مما أوضحته في \"شرح العمدة\" (^٢) فراجعه منه.\n_________\n(^١) في (ج): الإجماع.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٤/ ٥٣٩.","vol":"3","page":153},{"text":"<span data-type='title' id=toc-240>٣٦ - باب خَوْفِ الْمُؤْمِنِ مِنْ أَنْ يَحْبَطَ عَمَلُهُ وَهُوَ لَا يَشْعُرُ</span>\nوَقَالَ إِبْرَاهِيمُ التَّيْمِيُّ:\nمَا عَرَضْتُ قَوْلِي عَلَى عَمَلِي إِلَّا خَشِيتُ أَنْ أَكُونَ مُكَذَّبًا.\nوَقَالَ ابن أَبِي مُلَيْكَةَ: أَدْرَكْتُ ثَلَاثِينَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - كُلُّهُمْ يَخَافُ النِّفَاقَ عَلَى نَفْسِهِ، مَا مِنْهُمْ أَحَدٌ يَقُولُ إِنَّهُ عَلَى إِيمَانِ جِبْرِيلَ وَمِيكَائِيلَ. وَيُذْكَرُ عَنِ الحَسَنِ مَا خَافَهُ إِلَّا مُؤْمِنٌ، وَلَا أَمِنَهُ إِلَّا مُنَافِقٌ. وَمَا يُحْذَرُ مِنَ الإِصْرَارِ عَلَى النفَاقِ وَالْعِصْيَانِ مِنْ غَيْرِ تَوْبَةٍ؛ لِقَوْلِ اللهِ تَعَالَى: ﴿وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ﴾ [آل عمران: ١٣٥]. [فتح: ١/ ١٠٩]\n\n٤٨ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ زُبَيْدٍ قَالَ: سَأَلْت أَبَا وَائِلٍ عَنِ الُمرْجِئَةِ، فَقَالَ: حَدَّثَنِي عَبْدُ اللهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"سِبَابُ المُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ\". [٦٠٤٤، ٧٠٧٦ - مسلم: ٦٤ - فتح: ١/ ١١٠]\n\n٤٩ - أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدِ، حَدَّثَنَا إِسْمَاعِيلُ بْن جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: أَخْبَرَنِي عُبَادَةُ بْنُ الصَّامِتِ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ يُخْبِرُ بِلَيْلَةِ القَدْرِ، فَتَلَاحَى رَجُلَانِ مِنَ المُسْلِمِينَ، فَقَالَ: \"إِنِّي خَرَجْتُ لأُخْبِرَكُمْ بِلَيْلَةِ القَدْرِ، وَإِنَّهُ تَلَاحَى فُلَانٌ، وَفُلَانٌ، فَرُفِعَتْ وَعَسَى أَنْ يَكُون خَيْرًا لَكُمُ، التَمِسُوهَا فِي السَّبْعِ وَالتِّسْعِ وَالْخَمْسِ\". [٢٠٢٣، ٦٠٤٩ - فتح: ١/ ١١٣]\nالمراد بالحبط: نقصان الإيمان وإبطال بعض العبادات لا الكفر، فإن الإنسان لا يكفر ويخرج عن الملة إلا بما يعتقده أو يفعله عالمًا بأنه يوجب الكفر.","vol":"3","page":154},{"text":"وأما حديث: \"الشرك فيكم أخفي من دبيب النمل\" (^١) المراد به: الرياء لا الكفر، كما نبه عليه ابن بطال (^٢).\nقَالَ البخاري ﵀:\nوَقَالَ إِبْرَاهِيمُ التَّيْمِيُّ: مَا عَرَضْتُ قَوْلِي عَلَى عَمَلِي إِلَّا خَشِيتُ أَنْ أَكُونَ مُكَذَّبًا. وَقَالَ ابن أَبِي مُلَيْكَةَ: أَدْرَكْتُ ثَلَاثِينَ مِنْ أَصْحَاب النَّبِيِّ - ﷺ - كلّهُمْ يَخَافُ النِّفَاقَ عَلَى نَفْسِهِ، مَا مِنْهُمْ أَحَدٌ يَقُول: إِنَّهُ عَلَى إِيمَانِ جِبْرِيلَ وَمِيكَائيلَ.\nوَيُذْكَرُ عَنِ الحَسَنِ مَا خَافَهُ إِلَّا مُؤْمِن، وَلَا أَمِنَهُ إِلَّا مُنَافِق. وَمَا يُحْذَرُ مِنَ الإِصْرَارِ عَلَى النفَاقِ وَالْعِصْيَانِ مِنْ غَيْرِ تَوْبَةٍ لِقَوْلِه تَعَالَى: ﴿وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ﴾.\nحَدَّثنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، ثنَا شعْبَة، عَنْ زُبَيْدٍ قَالَ: سَأَلْتُ أَبَا وَائِلٍ\nعَنِ المُرْجِئَةِ، فَقَالَ: حَدَّثَنِي عَبْدُ اللهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"سِبَابُ\nالمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ\".\nحدثنا قُتَيْبَةُ بْنُ سَعِيدٍ، ثنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: أَخْبَرَنِي عُبَادَةُ بْنُ الصَّامِتِ، أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ يُخْبِرُ بِلَيْلَةِ القَدْرِ، فَتَلَاحَى رَجُلَانِ مِنَ المُسْلِمِينَ، فَقَالَ: \"إِنِّي خَرَجْتُ لأُخْبِرَكُمْ بِلَيْلَةِ القَدْرِ، وَإِنَّهُ تَلَاحَى فُلَان وَفُلَان فَرُفِعَتْ وَعَسَى أَنْ يَكُونَ خَيْرًا لَكُمُ، التَمِسُوهَا فِي السَّبْعِ وَالتِّسْعِ وَالخَمْسِ\".\n_________\n(^١) رواه البزار كما في \"كشف الأستار\" (٣٥٦٦)، الحاكم في \"المستدرك\" ٢/ ٢٩١، وقال: صحيح الإسناد ولم يخرجاه، وأبو نعيم في \"الحلية\" ٩/ ٢٥٣، وقال الهيثمي في \"المجمع\" ١٠/ ٢٢٣: رواه البزار وفيه عبد الأعلى بن أعين وهو ضعيف.\n(^٢) \"شرح ابن بطال\" ١/ ١١٢، ١١٣.","vol":"3","page":155},{"text":"الكلام عَلَى ذَلِكَ من وجوه:\nالأول: في تخريج هذِه الآثار التي ذكرها البخاري معلقة.\nأما أثر إبراهيم فأخرجه أبو القاسم اللالكائي في \"سننه\" بإسناد جيد عن القاسم بن جعفر. (أنا) (^١) محمد بن أحمد بن حماد، ثنا العباس بن عبد الله، ثنا محمد بن يوسف، عن سفيان، عن أبي حيان، عن إبراهيم به (^٢).\nوأما أثر ابن أبي مليكة فأخرجه (…) (^٣). وأما أثر الحسن فأخرجه الفريابي عن قتيبة، ثنا جعفر بن سليمان، عن المعلى بن زياد: سمعت الحسن يحلف في هذا المسجد بالله الذي لا إله إلا هو ما مضى مؤمن قط ولا بقي إلا وهو من النفاق مشفق، ولا مضى منافق قط ولا بقي إلا وهو من النفاق آمن (^٤)، وكان يقول: من لم يخف النفاق فهو منافق.\nقَالَ: وحَدَّثنَا أبو قدامة عبيد الله بن سعيد، ثنا مؤمل بن إسماعيل، عن حماد بن زيد، عن أيوب، عن الحسن: والله ما أصبح ولا أمسى مؤمن إلا وهو يخاف النفاق على نفسه.\nوثنا عبد الأعلى بن حماد، ثنا حماد بن سلمة، عن حبيب بن الشهيد أن الحسن كان يقول: إن القوم لما رأوا هذا النفاق يغول الإيمان لم يكن لهم هَمٌّ غير النفاق.\n_________\n(^١) في (ف): أبنا.\n(^٢) \"شرح أصول اعتقاد أهل السنة والجماعة\" ٤/ ٩٢٩ (١٥٨٠).\n(^٣) بياض بالأصل، والتعليق وصله ابن أبي خيثمة في \"التاريخ الكبير\" ١/ ٢٢١ (٦٥١)، والمروزي في \"تعظيم قدر الصلاة\" (٦٨٨).\n(^٤) رواه المروزي في \"تعظيم قدر الصلاة\" ٢/ ٦٣٤ (٦٨٧).","vol":"3","page":156},{"text":"وحَدَّثنَا هشام بن عمار، ثنا أسد بن موسى، عن أبي الأشهب، عن الحسن: لما ذُكِرَ أن النفاق يغول الإيمان لم يكن شيء أخوف عندهم منه.\nوثنا هشام، ثنا أسد بن موسى، ثنا محمد بن سليمان قَالَ: سأل أبان الحسن فقال: تخاف النفاق؟ (قال) (^١): وما يؤمنني وقد خافه عمر بن الخطاب.\nوثنا (شيبان، ثنا أبو الأشهب) (^٢)، عن طريف قَالَ: قُلْتُ للحسن: إن ناسًا يزعمون ألا نفاق أو لا يخافون (النفاق) (^٣) شك أبو الأشهب فقال: والله لأن أكون أعلم أني بريء من النفاق أحب إليَّ من طلاع الأرض ذهبًا (^٤).\nالوجه الثاني:\nالحديث الأول أخرجه البخاري هنا كما ترى، وأخرجه مسلم هنا أيضًا عن محمد بن بكار وعون بن سلام قالا: ثنا محمد بن طلحة، وثنا محمد بن المثنى، (ثنا غندر) (^٥)، ثنا شعبة، وثنا ابن المثنى، ثنا عبد الرحمن بن مهدي، ثنا سفيان، كلهم عن زبيد، عن أبي وائل (^٦).\n_________\n(^١) من (ج).\n(^٢) في (ف): شهاب بن الأشهب.\nوفي (ج): شهاب ثنا ابن الأشهب. وكلاهما خطأ والمثبت هو الصواب كما في \"صفة المنافق\".\n(^٣) من (ج).\n(^٤) انظر هذِه الآثار في \"صفة المنافق\" للفريابي ص ٧١ - ٧٣.\n(^٥) في (ف)، (ج): وثنا غندر، وهو خطأ والمثبت من \"صحيح مسلم\".\n(^٦) برقم (٦٤) كتاب: الإيمان، باب: بيان قول النبي - ﷺ -: \"سباب المسلم فسوق، وقتاله كفر\".","vol":"3","page":157},{"text":"والحديث الثاني أخرجه البخاري هنا عن قتيبة كما سقناه وفي الصوم (^١) عن أبي موسى، عن خالد بن الحارث، وفي الأدب (^٢) عن مسدد، عن بشر بن المفضل ثلاثتهم عن حميد به.\nالوجه الثالث: في التعريف برواتهما:\nوقد سلف منهم التعريف بعبد الله، وهو ابن مسعود، وعبادة وأنس وشعبة وإسماعيل بن جعفر وقتيبة.\nوأما أبو وائل الراوي عن عبد الله فهو شقيق بن سلمة الأسدي، أسد خزيمة، كوفي تابعي، أدرك زمن رسول الله - ﷺ - ولم يره، قَالَ: أدركت سبع سنين من سني الجاهلية.\nوقَالَ: كنت قبل. مبعث النبي - ﷺ - ابن عشر سنين أرعى إبلًا لأهلي.\nوسمع عمر بن الخطاب وعثمان وعليًّا وابن مسعود وعمارًا وغيرهم من الصحابة والتابعين، وعنه خلق من التابعين وغيرهم.\nوأجمعوا على جلالته وصلاحه وورعه وتوثيقه، وهو من أجَلِّ أصحاب ابن مسعود، وكان ابن مسعود يثني عليه، مات سنة اثنتين وثمانين على المحفوظ، وقال الواقدي وأبو نعيم: في خلافة عمر بن عبد العزيز. وفي \"الكمال\" أنه توفي سنة سبع وتسعين -وعلى سبع عَلامَةُ إِصْلاحٍ- وقال النووي في (شرحه) (^٣) في القطعة التي (له) (^٤) على هذا الكتاب: مات سنة مائة.\n_________\n(^١) سيأتي برقم (٢٠٢٣) كتاب: فضل ليلة القدر، باب: رفع معرفة ليلة القدر؛ لتلاحي الناس.\n(^٢) سيأتي برقم (٦٠٤٩) باب: ما ينهى من السباب واللعن.\n(^٣) من (ج).\n(^٤) من (ف).","vol":"3","page":158},{"text":"وقيل: سنة تسع وتسعين، وهو ماش على قول الواقدي وأبي نعيم السالفين، فإن عمر بن عبد العزيز مات سنة إحدى ومائة في رجب.\nوقيل: سنة اثنتين ومائة، وكانت خلافته سنتين ونصفًا. وقيل: سنتين وخمسة أشهر وخمسة عشر يومًا (^١).\nوأما زُبَيد الراوي عنه فهو -بزاي مضمومة ثم باء موحدة ثم مثناة تحت- بن الحارث بن عبد الكريم أبو عبد الرحمن، ويقال: أبو عبد الله اليامي بمثناة تحت، جد القبيلة، بطن من همدان- ويقال: الأيامي الكوفي، روى عن أبي وائل وجمع من التابعين، وعنه: الأعمش وغيره من التابعين، وجلالته متفق عليها، مات سنة اثنتين وعشرين ومائة (^٢).\nفائدة:\nفي الصحيحين زُبيد بضم الزاي ثم موحدة إلا هذا، كما سلف التنبيه عليه في الفصول السالفة.\nوأما زبيد بن الصلت (^٣): فليس له ذكر فيهما، ذاك في \"الموطأ\".\nوأما محمد (خ. م. د) بن عَرْعَرة الراوي عن شعبة فهو بفتح العينين المهملتين، وبالراء المكررة الأولى ساكنة، وهو أبو إبراهيم، ويقال: أبو عبد الله محمد بن عرعرة بن البِرِند -بموحدة ثم راء مكسورتين، ويقال بفتحهما، والأول أصح وأشهر، ثم نون ثم دال مهملة-\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٩٦، \"التاريخ الكبير\" ٤/ ٢٤٥ (٢٦٨١)، \"تهذيب الكمال\" ١٢/ ٥٤٨ (٢٧٦٧).\n(^٢) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٠٩، \"التاريخ الكبير\" ٣/ ٤٥٠ (١٤٩٩)، \"الجرح والتعديل\" ٣/ ٦٢٣ (٢٨١٨)، \"تهذيب الكمال\" ٩/ ٢٨٩ (١٩٥٧).\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٤٤٧ (١٤٩٦)، \"ثقات ابن حبان\" ٤/ ٢٧٠.","vol":"3","page":159},{"text":"(ابن النعمان) (^١) القرشي السامي -بالسين المهملة- (ولد) (^٢) سامة بن لؤي بن غالب البصري، مات سنة ثلاث عشرة ومائتين عن خمس وسبعين سنة.\nقَالَ شيخنا قطب الدين في \"شرحه\": انفرد به البخاري عن مسلم.\nقُلْتُ: لا، فقد روى له معه، وكذا أبو داود. كما نبه عليه الحافظ جمال الدين المزي في \"تهذيبه\" (^٣).\nوأما حميد الراوي عن أنس فهو أبو عبيدة حميد بن أبي حميد تِير -ويقال: تِيرويه، بكسر المثناة فوق. ويقال: غير ذَلِكَ- الخزاعي البصري مولى طلحة الطَّلْحات، سمع أنسًا وغيره من التابعين، وعنه يحيى الأنصاري وغيره من الأعلام.\nوحميد هذا هو الطويل (تمييزًا له) (^٤)، قيل: كان قصيرًا طويل اليدين، فقيل له ذَلِكَ. وقال الأصمعي: لم يكن بذاك الطويل لكن كان في جيرانه رجل يقال له: حميد القصير. فقيل: حميد الطويل تمييزًا له.\nوقال البخاري عن الأصمعي: رأيتُه ولم يكن بطويل، ولكن كان طويل اليدين. مات سنة ثلاث وأربعين ومائة عن خمس وسبعين سنة.\nوقيل: سنة اثنتين وأربعين. وقيل: سنة أربعين (^٥).\n_________\n(^١) من (ج).\n(^٢) في (ف): وله.\n(^٣) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٣٠٥، \"التاريخ الكبير\" ١/ ٢٠٣ (٦٢٨)، \"الجرح والتعديل\" ٨/ ٥٠ (٢٣٠)، \"تهذيب الكمال\" ٢٦/ ١٠٨ (٥٤٦٣).\n(^٤) من (ج).\n(^٥) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٢٥٢، \"التاريخ الكبير\" ٢/ ٣٤٢ (٢٧٠٤)، \"الجرح والتعديل\" ٣/ ٢١٩ (٩٦١)، \"تهذيب الكمال\" ٣٥٥/ ٧.","vol":"3","page":160},{"text":"فصل:\nوقع في أوائل الباب ذكر إبراهيم التيمي وعبد الله بن أبي مليكة والحسن. أما إبراهيم فهو ابن يزيد بن شريك التيمي -تيم الرباب- الكوفي أبو أسماء. روى عن أنس وغيره، وعنه الثوري وغيره، قتله الحجاج بن يوسف، وقيل: مات في سجنه لما طلب الإمام إبراهيم النخعي فوقع الرسول به فأخذه وحبسه، فقيل له: ليس إياك أراد، فقال: أكره أن أدفع عن نفسي، وأكون سببًا لحبس رجل مسلم بريء الساحة فصبر في السجن حتى مات.\nوثقه يحيى بن معين، وقال أبو زرعة: ثقة مرجئ قتله الحجاج.\nوقال أبو حاتم: صالح الحديث، ومن غرائبه ما رواه الأعمش عنه: إني لأمكث ثلاثين يومًا لا آكل. مات سنة اثنتين وتسعين ولم يبلغ أربعين سنة (^١).\nفائدة:\nتيم الرباب: بكسر الراء، قَالَ الحازمي: وهو تيم بن عبد مناة بن ود بن طابخة، وقال معمر بن المثنى: هو ثور وعدي وعكل ومزينة بنو عبد مناة وضبة بن ود، قيل: سموا به، لأنهم غمسوا أيديهم في رب وتحالفوا عليه.\nقَالَ الحازمي: هذا قول ابن الكلبي، وقال غيره: سموا به؛ لأنهم ترببوا، أي: تحالفوا على بني سعد بن زيد مناة.\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٢٨٥، \"الجرح والتعديل\" ٢/ ١٤٥ (٤٧٤)، \"تهذيب الكمال\" ٢/ ٢٣٢ (٢٦٤).","vol":"3","page":161},{"text":"وأما ابن أبي مليكة فهو عبد الله بن (عبيد الله) (^١) بن أبي مليكة زهير بن عبد الله بن جدعان بن (عمر) (^٢) بن كعب بن تيم بن مرة القرشي، كان قاضيًا لابن الزبير ومؤذنًا. جلالته متفق عليها. سمع العبادلة، ومات سنة سبع عشرة ومائة (^٣). وأما الحسن فهو البصري، وقد تقدم حاله (^٤).\nالوجه الرابع:\nفيما فيه من المبهمات: الرجلان المذكوران في قوله: (فتلاحى رجلان). مكثت مدة فلم أعثر على من سماهما إلى أن رأيت ابن دحية في كتابه \"العَلَم المشهور\". قَالَ: هما كعب بن مالك وعبد الله بن أبي حدرد.\nقُلْتُ: وحديثهما ذكره البخاري في الخصومات (^٥) وغيره كما ستعلمه.\nالوجه الخامس: في ألفاظه ومعانيه:\nمعنى قول إبراهيم التيمي أنه خشي أن يكون قصر في العمل، وكذا ينبغي أن تغلب الخشية المؤمن، كما قَالَ الحسن: ما خافه إلا مؤمن.\nوقد ذم الله تعالى من أمر بالمعروف ونهى عن المنكر وقصر في\nعمله. فقال: ﴿لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ (٢) كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ\n_________\n(^١) في (ف): عبيد.\n(^٢) في (ج): عمرو.\n(^٣) انظر ترجمته في: \"طبقات ابن سعد\" ٥/ ٤٧٢، \"التاريخ الكبير\" ٥/ ١٣٧ (٤١٢)، \"تهذيب الكمال\" ١٥/ ٢٥٦ (٣٤٥٥).\n(^٤) سبقت ترجمته في حديث (٣١).\n(^٥) سيأتي برقم (٢٤١٨) باب: كلام الخصوم بعضهم في بعض.","vol":"3","page":162},{"text":"﴿تَقُولُوا مَا لَا تَفْعَلُونَ (٣)﴾ [الصف:٢ - ٣]. وهذا على المختار في ضبط قوله: (مكذبًا) أنه بكسر الذال، وقد ضبط بفتحها. ومعناه: خشيت أن يكذبني من رأى عملي مخالفًا قولي ويقول: لو كنت صادقًا ما فعلت هذا الفعل.\nومعنى قول ابن أبي مليكة عن الصحابة: (أنهم) (^١) خافوا أن يكونوا في جملة من داهن ونافق. قَالَ ابن بطال: وإنما خافوا؛ لأنهم طالت أعمارهم حتى رأوا من التغير ما لم يعهدوه ولم يقدروا على إنكاره، فخافوا أن يكونوا داهنوا أو نافقوا (^٢).\nوروي عن عائشة أنها سألت رسول الله - ﷺ - عن قوله تعالى: ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ﴾ [المؤمنون: ٦٠] فقال: \"هم الذين يُصلُّون ويصومون ويتصدقون ويَفْرَقون أن لا تقبل منهم\" (^٣).\nوقال بعض السلف في قوله تعالى: ﴿وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ﴾ [الزمر: ٤٧] أعمال كانوا يحسبونها (حسنات) (^٤) بُدِّلت سيئات وقوله: (ما منهم من يقول إنه على إيمان جبريل وميكائيل) هو على ما تقدم أن الإيمان يزيد وينقص، (فإنّ) (^٥) إيمان جبريل وميكائيل أكمل من إيمان آحاد الناس خلافًا للمرجئة.\nوقول الحسن: (مَا خَافَهُ إِلَّا مُؤْمِنٌ). يعني: الله تعالى، وقد قَالَ تعالى: ﴿وَإِيَّايَ فَارْهَبُونِ﴾ [البقرة: ٤٠] وقال: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ\n_________\n(^١) من (ج).\n(^٢) \"شرح ابن بطال\" ١/ ١٠٩.\n(^٣) رواه الترمذي (٣١٧٥)، وابن ماجه (٤١٩٨)، والحميدي ١/ ٢٩٨ (٢٧٧)، وأبو يعلى ٨/ ٣١٥ (٤٩١٧)، وصححه الألباني في \"الصحيحة\" (١٦٢).\n(^٤) من (ج).\n(^٥) في (ف). وأن.","vol":"3","page":163},{"text":"﴿جَنَّتَانِ (٤٦)﴾ [الرحمن: ٤٦] وقال: ﴿فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ﴾ [الأعراف: ٩٩] ونظائره كثيرة. والسب في اللغة: الشتم والتكلم في العرض بما يعيبه (^١). والفسق: الخروج لغة، وشرعًا: الخروج عن الطاعة (^٢).\nوقوله: (\"وقتاله كفر\") لابد من تأويله فإن قتاله بغير حق لا يخرجه عن الملة عند أهل الحق ولا يكفر به، وفيه أقوال:\nأصحها: أن المراد به (كفران) (^٣) الحقوق، فإن للمسلم حقوقًا على أخيه كما تظاهرت به الأحاديث الصحيحة منها: \"كل المسلم على المسلم حرام دمه وماله وعرضه\" (^٤) الحديث. فإذا قاتله فقد كفر تلك الحقوق.\nثانيها: أن المراد به: من استحله (من غير) (^٥) موجب ولا تأويل.\nأشار إليه الخطابي (^٦) وهو محتمل على بُعد، والأصح الأول وبه يحصل الزجر عن انتهاك حرمات المسلمين فهو أكثر فائدة.\nثالثها: أنه شابه فعل الكفار.\nرابعها: أن المراد بالمقاتلة: المشادة والتناول باليد والتطاول عليه.\nقَالَ ابن بطال: العرب تسمي المشادة: المقاتلة. كما قَالَ - ﷺ - في المار\n_________\n(^١) انظر: \"لسان العرب\" ٤/ ١٩٠٩.\n(^٢) انظر: \"المجمل\" ٢/ ٧٢١ مادة: (فسق).\n(^٣) في (ف): كفر.\n(^٤) رواه مسلم (٢٥٦٤/ ٣٢) كتاب: البر والصلة، باب: تحريم ظلم المسلم وخذله واحتقاره ودمه وعرضه وماله.\n(^٥) في (ج): بغير.\n(^٦) \"أعلام الحديث\" ١/ ١٧٦.","vol":"3","page":164},{"text":"بين يدي المصلي: \"فليقاتله\" (^١) أي: فليدفعه بالقوة ولم يرد قتله (^٢).\nوإيراد البخاري حديث التلاحي في الباب رمز إلى هذا المعنى، وقد ترجم عليه في كتاب: الفتن، باب: قول النبي - ﷺ -: \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" (^٣).\nوقد سلف أيضًا باب: كفر دون كفر وذكر كفران العشير، ثم هذا كله فيمق لا تأويل (له) (^٤) (أما) (^٥) المتأول فلا يكفر ولا يفسق كالبغاة والخارجين على الإمام بتأويل وغيرهم، وقال عمر - ﵁ -: دعني أضرب عنق هذا المنافق (^٦). فلم ينكر عليه - ﷺ - لما كان فعل حاطب يشبه فعل المنافقين، وكما قَالَ معاذ للمنصرف من الصلاة: نافقت (^٧). وأشباه ذَلِكَ.\nوالمرجئة -بضم الميم، وجيم ثم همزة- مشتقة من الإرجاء، وهو التأخير، ومنه قوله تعالى: ﴿أَرْجِهْ وَأَخَاهُ﴾ [الأعراف: ١١١] أي: أخره، والمرجئ مَنْ أخر العمل عن الإيمان، وقيل: من الرجاء: لأنهم يقولون: لا يضر مع الإيمان معصية كما لا ينفع مع الكفر طاعة، وقيل: من الإرجاء، بمعنى: تأخير حكم الكبيرة، فلا يقضى بها بحكم في الدنيا، وهم أضداد الخوارج والمعتزلة.\n_________\n(^١) رواه مسلم (٥٠٦) كتاب: الصلاة، باب: منع المار بين يدي المصلى.\n(^٢) \"ابن بطال\" ١/ ١١١ بتصرف.\n(^٣) سيأتي برقم (٧٠٧٧) كتاب: الفتن، باب: قول النبي - ﷺ -: \"لا ترجعوا بعدي كفارا … \".\n(^٤) في (ج): معه.\n(^٥) في (ف): إنما.\n(^٦) سيأتي برقم (٣٠٠٧) كتاب: الجهاد والسير، باب: الجاسوس.\n(^٧) رواه مسلم (٤٦٥/ ١٧٨) كتاب: الصلاة، باب: القراءة في العشاء.","vol":"3","page":165},{"text":"فالخوارج تكفر بالذنب، والمعتزلة يفسقون به وكلهم يوجب الخلود في النار. والمرجئة تقول: لا يضر الذنب مع الإيمان، وغلاتهم تقول: يكفي التصديق بالقلب وحده ولا يضر عدم غيره.\nومنهم من يقول: لابد مع ذَلِكَ من الإقرار باللسان حكاه القاضي، ومنهم من وافق القدرية كالخالدي (^١)، ومنهم من لم يوافقهم وهم خمس فرق كفر بعضهم (بعضًا) (^٢)، وهؤلاء هم مراد البخاري في الرد عليهم.\nوقوله: (فَتَلَاحَى رَجُلَانِ). أي: تخاصما وتنازعا. والملاحاة: المخاصمة والمنازعة والسباب، والاسم اللِّحاء مكسور ممدود. وجاء في رواية لمسلم: \"يحْتَقَّان معهما الشيطان فَنُسِّيتُها\" (^٣) أي: يطلب كل منهما حقه ويدعي أنه محق في دعواه.\nومعنى \"رُفِعَت\": رفع بيانها، وإلا فهي باقية إلى يوم القيامة بدليل قو له: \"التمسوها\".\nوقوله: (\"الْتَمِسُوهَا فِي السَّبْعِ وَالتِّسْعِ\") كذا هو في أكثر النسخ بتقديم السبع على التسع وفي بعضها تقديم التسع.\n_________\n(^١) ذكره الشهرستاني في \"الملل والنحل\" ص ١٣٩.\n(^٢) من (ج).\nوذكر البغدادي في \"الفَرق بين الفِرق\" ص ٢٠٢ أن المرجئة ثلاثة أصناف: منهم من قال بالإرجاء في الإيمان والقدر على مذاهب القدرية المعتزلة كغيلان وأبي شمر، ومنهم من قال بالإرجاء في الإيمان، وبالجبر في الأعمال على مذهب جهم بن صفوان، ومنهم خارجون عن الجبرية والقدرية وهم فيما بينهم خمس فرق: اليونسية، والغسانية، والثوبانية، والتومنية، والمريسية، وإنما سموا مرجئة لأنهم أخروا العمل عن الإيمان. ثم قال: والفرق الخمس التي ذكرناها من المرجئة تضلل كل فرقة منها أختها ويضللها سائر الفرق. اهـ.\n(^٣) مسلم (١١٦٧/ ٢١٧) كتاب: الصيام، باب: فضل ليلة القدر.","vol":"3","page":166},{"text":"الوجه السادس: في أحكامه:\nالأول: مقصود البخاري بهذا الباب الرد على المرجئة في قولهم الباطل: إن الله تعالى لا يعذب على شيء من المعاصي مَنْ قَالَ: لا إله إلا الله، ولا يحبط شيء من أعمالهم بشيء من الذنوب، وإن إيمان العاصي والمطيع سواء.\nفذكر في صدر الباب أقوال أئمة التابعين وما نقلوه عن الصحابة، وهو كالمشير إلى أنه لا خلاف بينهم في هذا، وأنهم مع اجتهادهم وفضلهم المعروف خافوا أن لا ينجوا من العذاب، وبهذا المعنى استدل أبو وائل لما سأله (^١) عن المرجئة: أمصيبون أم مخطئون في قولهم: إن سباب المسلم وقتاله وغير ذَلِكَ لا يضر إيمانهم؟ فروى حديث: \"سِبَابُ المُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ\" وأراد أبو وائل الإنكار عليهم وإبطال قولهم المخالف لصريح الحديث.\nالثاني: أدخل البخاري حديث عبادة في هذا الباب-والله أعلم-؛ لأن رفع ليلة القدر كان بسبب تلاحِيهما ورفعهما الصوت بحضرة الشارع، ففيه ذم الملاحاة ونقص صاحبها.\nالثالث: حرمة سب المسلم، وهو حرام بغير حق بالإجماع وفاعله فاسق.\nالرابع: ذم المخاصمة والمنازعة وأنها سبب العقوبة للعامة بذنب الخاصة، فإن الأمة حرمت إعلام هذِه الليلة بسبب التلاحي بحضرته الشريفة. لكن في قوله: \"وَعَسَى أَنْ يَكُونَ خَيْرًا\" بعض التأنيس لهم.\n_________\n(^١) أي: زُبَيد. كما في حديث الباب.","vol":"3","page":167},{"text":"الخامس: اختلفت الأحاديث في سبب النسيان، ففي حديث عبادة هذا أن سببه التلاحي، وفي \"صحيح مسلم\" في حديث أبي هريرة: \"فجاء رجلان يحتقان\" (^١). كما سلف، فيحتمل أن السبب المجموع. وسيأتي الكلام في ليلة القدر في كتاب: الاعتكاف، حيث ذكره البخاري إن شاء الله (^٢).\n_________\n(^١) سبق تخريجه.\n(^٢) ورد في هامش (ف) ما نصه: بلغ الشيخ برهان الدين الحلبي قراءة على … وسمعه الصفدي … والبستاني ....","vol":"3","page":168},{"text":"<span data-type='title' id=toc-241>٣٧ - باب سُؤَالِ جِبْرِيلَ النَّبِىَّ - ﷺ - عَنِ الإِيمَانِ وَالإِسْلَامِ وَالإِحْسَانِ وَعِلْمِ السَّاعَةِ</span>\nوَبَيَانِ النَّبِيِّ - ﷺ - لَهُ، ثُمَّ قَالَ: \"جَاءَ جِبْرِيلُ يُعَلِّمُكُمْ دِينَكُمْ\". فَجَعَلَ ذَلِكَ كُلَّهُ دِينًا، وَمَا بَيَّنَ النَّبِيُّ - ﷺ - لِوَفْدِ عَبْدِ الْقَيْسِ مِنَ الإِيمَانِ، وَقَوْلِهِ تَعَالَى: ﴿وَمَنْ يَبْتَغِ غَيْرَ الإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ﴾ [آل عمران: ٨٥].\n\n٥٠ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا أَبُو حَيَّانَ التَّيْمِيُّ، عَنْ أَبي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - بَارِزًا يَوْمًا لِلنَّاسِ، فَأَتَاهُ جِبْرِيلُ فَقَالَ: مَا الإِيمَانُ؟ قَالَ: \"الإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلَائِكَتِهِ وَبِلِقَائِهِ وَرُسُلِهِ، وَتُؤْمِنَ بِالْبَعْثِ\". قَالَ: مَا الإِسْلَامُ؟ قَالَ: \"الإِسْلَامُ أَنْ تَعْبُدَ اللهَ وَلَا تُشْرِكَ بِهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤَدِّىَ الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومَ رَمَضَانَ\". قَالَ: مَا الإِحْسَانُ؟ قَالَ: \"أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ\". قَالَ: مَتَى السَّاعَةُ؟ قَالَ: \"مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ، وَسَأُخْبِرُكَ عَنْ أَشْرَاطِهَا: إِذَا وَلَدَتِ الأَمَةُ رَبَّهَا، وَإِذَا تَطَاوَلَ رُعَاةُ الإِبِلِ الْبُهْمُ فِي الْبُنْيَانِ، فِي خَمْسٍ لَا يَعْلَمُهُنَّ إِلاَّ اللهُ\". ثُمَّ تَلَا النَّبِيُّ - ﷺ -: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ [لقمان: ٣٤] الآيَةَ. ثُمَّ أَدْبَرَ فَقَالَ: \"رُدُّوهُ\". فَلَمْ يَرَوْا شَيْئًا. فَقَالَ: \"هَذَا جِبْرِيلُ جَاءَ يُعَلِّمُ النَّاسَ دِينَهُمْ\". قَالَ أَبُو عَبْدِ اللهِ: جَعَلَ ذَلِكَ كُلَّهُ مِنَ الإِيمَانِ. [٤٧٧٧ - مسلم:٩،١٠ - فتح: ١/ ١١٤]\nثَنَا مُسَدَّدٌ ثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، ثنَا أَبُو حَيَّانَ التَّيْمِيُّ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - بَارِزًا يَوْمًا لِلنَّاسِ، فَأَتَاهُ جِبْرِيلُ فَقَالَ: مَا الإِيمَانُ؟ قَالَ: \"الإِيمَانُ أَنْ تُؤْمِنَ باللهِ وَمَلَائِكَتِهِ وَبِلِقَائِهِ وَرُسُلِهِ، وَتُؤْمِنَ بِالْبَعْثِ\".","vol":"3","page":169},{"text":"قَالَ: مَا الإِسْلَامُ؟ قَالَ: \"الإِسْلَامُ أَنْ تَعْبُدَ اللهَ وَلَا تُشْرِكَ بِهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤَدِّيَ الزكَاةَ المَفْرُوضَةَ، وَتَصُومَ رَمَضَانَ\". قَالَ: مَا الإِحْسَانُ؟ قَالَ: \"أَنْ تَعْبُدَ اللهَ كَأَّنكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ\". قَالَ مَتَى السَّاعَةُ؟ قَالَ: \"مَا المَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ، وَسَأُخْبِرُكَ عَنْ أَشْرَاطِهَا، إِذَا وَلَدَتِ الأَمَةُ رَبَّهَا، وَإِذَا تَطَاوَلَ رُعَاةُ الإِبِلِ البُهْمُ فِي البُنْيَانِ، فِي خَمْسِ لَا يَعْلَمُهُنَّ إِلَّا اللهُ\".\nثُمَّ تَلَا النَّبِيُّ - ﷺ -: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ [لقمان: ٣٤] الآيَةَ. ثُمَّ أَدْبَرَ فَقَالَ: \"رُدُّوهُ\". فَلَمْ يَرَوْا شَيْئًا، فَقَالَ: \"هذا جِبْرِيلُ جَاءَ يُعَلِّمُ النَّاسَ دِينَهُمْ\". قَالَ أَبُو عَبْدِ اللهِ: جَعَلَ ذَلِكَ كُلَّهُ مِنَ الإِيمَانِ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا عن مسدد كما ترى، وفي الزكاة مختصرًا عن محمد بن عبد الرحيم، عن عقيل، عن وهيب، عن أبي حيان [وعن مسدد، عن يحيى، عن أبي حيان] (^١) به (^٢)، وفي التفسير عن إسحاق، عن جرير (^٣).\nوأخرجه مسلم هنا عن أبي بكر وزهير، عن ابن علية (^٤)، وعن ابن نمير عن ابن بشرٍ (^٥)، وعن أبي بكر بن إسحاق، عن عفان، عن وهيب (^٦)، كلهم عن أبي حيان، وعن زهير، عن جرير، (عن\n_________\n(^١) ما بين المعقوفين ساقط من (ف).\n(^٢) سيأتي برقم (١٣٩٧) كتاب: الزكاة، باب: وجوب الزكاة.\n(^٣) سيأتي برقم (٤٧٧٧) كتاب: التفسير، باب: قوله ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾.\n(^٤) مسلم (٩/ ٥) كتاب: الإيمان، باب: بيان الإيمان …\n(^٥) مسلم (٩/ ٦).\n(^٦) مسلم (١٤/ ١٥).","vol":"3","page":170},{"text":"عمارة) (^١)، كلاهما عن أبي زرعة (^٢).\nثانيها: في التعريف برواته:\nوقد سلفوا غير أبي حيان، وهو يحيى بن سعيد بن حيان الكوفي التيمي -تيم الرباب-.\nسمع أباه والشعبي وغيرهما، وعنه أيوب والأعمش، وهما تابعيان وليس هو بتابعي، وجماعات من الأعلام، واتفقوا على الثناء عليه وتوثيقه (^٣).\nوإسماعيل بن إبراهيم هو ابن علية.\nوأبو زرعة اسمه: هرم بن عمرو كما سلف.\nثالثها:\nهذا الحديث مشتمل على شرح جميع وظائف العبادات الظاهرة والباطنة من عقود الإيمان وأعمال الجوارح وإخلاص السرائر والتحفظ من آفات الأعمال، حتى إن علوم الشريعة راجعة إليه والأحكام منطبقة عليه، فلنذكر نبذًا منه:\nالأولى: البروز: الظهور، فمعنى (كان بارزًا): ظاهرًا لهم جالسًا معهم. قَالَ ابن سيده: بَرَزَ يبرز بروزًا: خرج إلى البَرَاز -وهو الفضاء- وبَرزَه إليه وأبرزه، وكل ما ظهر بعد خفاء فقد بَرَز (^٤).\n_________\n(^١) من (ف).\n(^٢) مسلم (١٠/ ٧).\n(^٣) انظر ترجمة أبي حيان في: \"الطبقات\" لابن سعد ٦/ ٣٥٣، \"التاريخ الكبير\" ٨/ ٢٧٦ (٢٩٨١)، \"معرفه الثقات\" للعجلي ٢/ ٣٥٢ (١٩٧٦)، \"الجرح والتعديل\" ٩/ ١٤٩ (٦٢٢)، \"الثقات\" لابن حبان ٧/ ٥٩٢، \"الكاشف\" ٢/ ٣٦٦ (٦١٧٣).\n(^٤) \"المحكم\": ٩/ ٣٢ - ٣٣.","vol":"3","page":171},{"text":"قَالَ تعالى: ﴿وَتَرَى الْأَرْضَ بَارِزَةً﴾ [الكهف: ٤٧]. قَالَ الهروي: ظاهرة ليس فيها مُسْتَظَل ولا منقبًا. وحكى صاحب \"الواعي\" عن \"أفعال ابن طريف\": برز الشيء برزًا (ولم أره) (^١) فيها.\nالثانية: اختلف في الجمع بين الإيمان باللقاء والبعث، فقيل: اللقاء يحصل بالانتقال إلى دار الجزاء، والبعث بعده عند قيام الساعة، وقيل: اللقاء ما يكون بعد البعث عند الحساب، ثم ليس المراد باللقاء رؤية الله تعالى، فإن أحدًا لا يقطع لنفسه بها؛ فإنها مختصة بمن مات مؤمنًا، ولا يدري الإنسان ما يختم له.\nالثالثة: رواية مسلم: البعث الآخِر (^٢) -بكسر الخاء المعجمة- وقيده بذلك مبالغة في الإيضاح لشدة الاهتمام به. وقيل: إن خروج الإنسان إلى الدنيا بعث من الأرحام، وخروجه من القبر إلى المحشر بعث من الأرض. فَقُيِّد البعث بالآخِر؛ ليتميز.\nالرابعة: العبادة: الطاعة مع خضوع، وتذلل قَالَ الهروي: يُقال: طريق معبَّد. إذا كان مذللًا للسالكين، وكل من دان لملك فهو عابد له.\nوفي \"المحكَم\": عبد الله تعالى يعبده، ويعبُدُه عِبَادةً (ومعبَدة ومعبُدة) (^٣): تألَّه له (^٤).\nوفي \"الصحاح\": التَّعَبُّد: التنسك (^٥).\nفيحتمل أن يكون المراد هنا معرفة الله تعالى والإقرار بوحدانيته،\n_________\n(^١) في (ف): برازة.\n(^٢) مسلم (٩/ ٥) كتاب: الإيمان، باب: الإيمان ما هو؟ وبيان خصاله.\n(^٣) في (ف): مَعْبُدة، وفي \"المحكم\": ومَعْبَدًا ومَعْبَدَة.\n(^٤) \"المحكم\" ٢/ ٢٠.\n(^٥) \"الصحاح\" ٢/ ٥٠٣ مادة: (عبد).","vol":"3","page":172},{"text":"ويكون عطف الصلاة والزكاة والصوم عليها؛ لإدخالها في الإسلام؛ لأنها لم تكن دخلت في لفظ العبادة، واقتصر على هذِه الثلاث؛ لكونها من أظهر شعائر الإسلام وأركانه، والباقي مُلحق بها، وترك الحج إما لأنه لم يفرض إذن، أو أن بعض الرواة لم يجوده وأسقطه.\nويحتمل أن يكون المراد بالعبادة: الطاعة مطلقًا كما هو حَدُّها ومقتضى إطلاقها، فيدخل جميع وظائف الإسلام فيها. وعلى هذا يكون عطف الصلاة وغيرها من باب ذكر الخاص بعد العام تنبيهًا على شرفه ومزيته كقوله تعالى: ﴿وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ﴾ [الأحزاب: ٧] ونظائره.\nالخامسة: الإيمان (بالله) (^١): هو التصديق بوجوده تعالى وأنه لا يجوز عليه العدم، (وأنه) (^٢) تعالى موصوف بصفات الجلال والكمال من العلم والقدرة والإرادة والكلام والسمع والبصر والحياة (^٣)، وأنه تعالى مُنزه عن صفات النقص التي هي أضداد تلك\n_________\n(^١) من (ج).\n(^٢) في (ف): والله.\n(^٣) ما ذكره المصنف من أن الله تعالى متصف بصفات الجلال والكمال من العلم والقدرة والإرادة والكلام والسمع والبصر والحياة هو مذهب الأشاعرة، فهم يثبتون لله تعالى سبع صفات فقط والباقي ينكرونه تحريفًا لا تكذيبًا وهذِه الصفات السبع مجموعة في قول السفاريني:\nله الحياة والكلام والبصر … سمع إرادة وعلم واقتدار\nفآمنوا ببعض الصفات وأنكروا الباقي، وهذا مذهب باطل مردود، وأما مذهب أهل السنة -كما سوف يمر معك مرارًا- الإيمان بما وصف الله به نفسه في كتابه وبما وصفه به رسوله - ﷺ - فيما صح عنه من غير تحريف ولا تعطيل ولا تكييف وتمثيل، على ما يليق به -﷾-، مصداقًا لقوله: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ [الشورى: ١١].","vol":"3","page":173},{"text":"الصفات، وعن صفات الأجسام والمتحيزات، وأنه واحد حق صمد فرد خالق جميع المخلوقات متصرف فيها بما شاء من التصرفات، يفعل في ملكه ما يريد ويحكم في خلقه ما يشاء.\nالسادسة: في \"صحيح البخاري\" في كتاب: التفسير (^١)، ومسلم هنا زيا دة: \"وكتبه\". بعد: \"وملائكته\" وفي بعضها: \"وكتابه\" (^٢). والإيمان بكتب الله هو التصديق بأنها كلام الله ومن عنده، وأن ما تضمنته حق وأن الله تَعَبَّدَ خَلْقَهُ بأحكامها وفهم معانيها.\nالسابعة: (الملائكة) جمع: مَلَك. فقيل: لا اشتقاق له. وقيل: وزنه فعل.\nوقيل: مفعل من لاك أي: أرسل. وقيل: مأخوذة من الألوكة التي هي الرسالة، فأصله على هذا: مالك؛ فالهمزة فاء الفعل، لكنهم قلبوها إلى عينه فقالوا: (ملأك) (^٣). وقيل: هو مثل سمأل.\nالثامنة: يجب الإيمان بجميع ملائكة الله تعالى، فمن ثبت تعيينه كجبريل وميكائيل وإسرافيل وجب الإيمان به، ومن لم يثبت آمنَّا به إجمالًا، وكذلك الأنبياء والرسل، وما ثبت من ذَلِكَ بالنص والتواتر كَفَرَ مَنْ يَكْفُر به.\nالتاسعة: الإيمان برسل الله هو بأنهم صادقون فيما أخبروا به عن الله تعالى، وأن الله تعالى أيدهم بالمعجزات الدالة على صدقهم، وأنهم بَلّغوا عن الله رسالته وبينوا للمكلفين ما أمرهم ببيانه، وأنه يجب احترامهم، وأن لا نفرق بين أحد منهم.\n_________\n(^١) سيأتي برقم (٤٧٧٧) باب: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾.\n(^٢) مسلم (٩/ ٥) كتاب: الإيمان، باب: الإيمان ما هو؟ وبيان خصاله.\n(^٣) في (ف): أملاك، وهو خطأ.","vol":"3","page":174},{"text":"العاشرة: قوله: (\"وَلَا تُشْرِكَ بِهِ\"). وفي مسلم: \"لا تشرك به شيئًا\" (^١). إنما ذكر بعد العبادة؛ لأن الكفار كانوا يأتون بصورة عبادة الله تعالى في بعض الأشياء، ويعبدون الأوثان وغيرها يزعمون أنها شركاء فنفي هذا.\nالحادية عشرة: جاء هنا وفي كتاب التفسير (^٢): \"تَعْبُدَ اللهَ وَلَا تُشْرِكَ بِهِ\"، وجاء في حديث ابن عمر في مسلم فيه: \"أن تشهد أن لا إله إلا الله وأن محمدًا رسول الله\" (^٣) فكان أبا هريرة نقل الحديث بالمعنى، وابن عمر نقله باللفظ.\nالثانية عشرة: جاء في حديث ابن عمر: \"ويحج البيت\" ولم يأت في رواية أبي هريرة ولا في حديث طلحة بن عبيد الله، وقد سلف الجواب عنه قريبًا (^٤).\nالثالثة عشرة: المراد بإقامة الصلاة فعلها بحدودها، وقَيَّدَها في رواية مسلم بالمكتوبة تبركًا بقوله تعالى: ﴿إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا﴾ [النساء: ١٠٣].\nوقد اشتهر في غير ما حديث صحيح تسميتها مكتوبة كقوله - ﷺ -: \"إذا أقيمت الصلاة فلا صلاة إلا المكتوبة\" (^٥) و\"خمس صلوات كتبهن الله\n_________\n(^١) مسلم (٩/ ٥) كتاب: الإيمان، باب: الإيمان ما هو؟ وبيان خصاله.\n(^٢) سيأتي برقم (٤٧٧٧) باب: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾.\n(^٣) مسلم (٨/ ١) كتاب: الإيمان، باب: بيان الإيمان والإسلام والإحسان …\n(^٤) انظر ٣/ ١٤٠.\n(^٥) مسلم (٧١٠/ ٦٣) كتاب: صلاة المسافرين، باب: كراهة الشروع في نافلة بعد شروع المؤذن، وأبو داود (١٢٦٦)، والترمذي (٤٢١)، والنسائي ٢/ ١١٦ - ١١٧، وابن ماجه (١١٥١)، وأحمد ٢/ ٥١٧.","vol":"3","page":175},{"text":"(على العبد) (^١) \" (^٢) و\"أفضل الصلاة بعد المكتوبة\" (^٣).\nفيحتمل تقييدها بالمكتوبة؛ للاحتراز من النافلة، فإنها وإن كانت من وظائف الإسلام فليست من أركانه، ويحتمل أن تكون لمراعاة الأدب مع لفظ القرآن، وكان - ﷺ - يُلازم هذا الأدب كما هو مشهور في الأحاديث، ومنها تنكيره المقام في قوله: \"وابعثه مقامًا محمودًا\" (^٤) وهو معين؛ لتوافق الآية وهي مقامًا محمودًا.\nالرابعة عشرة: تقييد الزكاة بالمفروضة لتخرج صدقة التطوع؛ فإنها زكاة لغوية. وقيل: للاحتراز من الزكاة المعجلة قبل الحول، فإنها زكاة وليست مفروضة الآن.\nالخامسة عشرة: إنما فرق بين الصلاة والزكاة في التقييد. فقال في الأولى: المكتوبة، وفي الثانية: المفروضة للبلاغة.\nالسادسة عشرة: جواز قول القائل رمضان من غير إضافة لفظِ الشهرِ إليه، وهو الصواب.\nالسابعة عشرة: الإحسان مصدر أحسن يُحسن إحسانًا، وهو بمعنيين:\n_________\n(^١) من (ج).\n(^٢) رواه أبو داود (١٤٢٠) وابن ماجه (١٤٠١)، وعبد الرزاق ٣/ ٥ - ٦ (٤٥٧٥)، وابن حبان ٥/ ٢٣ (١٧٣٢)، والبيهقي ١/ ٣٦١، وصححه الألباني في \"صحيح سنن ابن ماجه\" (١١٥٠).\n(^٣) رواه مسلم (١١٦٣، ٢٠٣) كتاب: الصيام، باب: فضل صيام المحرم، وأبو داود (٢٤٢٩)، والترمذي (٤٣٨)، والنسائي ٣/ ٢٠٧، وأحمد ٢/ ٣٤٢، وأبو يعلى ١١/ ٢٨٢ - ٢٨٣ (٦٣٩٥)، والبيهقي ٤/ ٢٩١.\n(^٤) سيأتي برقم (٦١٤) كتاب: الأذان، باب: الدعاء عند النداء.","vol":"3","page":176},{"text":"أحدهما: متعد بنفسه، كأحسنت كذا وحسنته: إذا أكملته، منقول بالهمزة من حسن الشيء.\nوالثاني: متعد بحرف الجر، كأحسنت إليه: إذا أوصلت إليه النفع، والإحسان في هذا الحديث بالمعنى الأول؛ فإنه يرجع إلى إتقان العبادات ومراعاة حق الله ومراقبته.\nفمعنى: \"تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ\" أن تعبد عبادة من يرى الله تعالى ويراه الله تعالى، فإنك لا تستبقي شيئًا من الخضوع والخشوع والإخلاص وحِفْظِ القلب والجوارح، ومراعاةِ الآداب الظاهرة والباطنة مادمت في عبادته، وإن عرض عارض فنادر وإنما تراعي الآداب المذكورة إذا رأيته ورآك؛ لكونه يراك لا لكونك تراه، وهذا المعنى موجود وإن لم تره لأنه يراك.\nوحاصله الحث على كمال الإخلاص في العبادة ومراقبة الله تعالى في جميع أنواعها مع قيام الخشوع والخضوع والحضور.\nفحال من غلب عليه مشاهدة الحق كأنه يراه. ولعل هذِه الحالة هي المشار إليها بقوله - ﷺ -: \"وجعلت قرة عيني في الصلاة\" (^١).\nوالثاني: حال من يغلب عليه اطلاع الحق عليه، وإليه الإشارة بقوله\nتعالى: ﴿الَّذِي يَرَاكَ حِينَ تَقُومُ (٢١٨)﴾ [الشعراء: ٢١٨].\n_________\n(^١) رواه النسائي ٧/ ٦٢، وأحمد ٣/ ١٢٨، وابن أبي عاصم في \"الزهد\" (٢٣٤)، وأبو يعلى ٦/ ١٩٩ - ٢٠٠ (٣٤٨٢)، والطبراني في \"الأوسط\" ٥/ ٢٤١ (٥٢٠٣)، والحاكم ٢/ ١٦٠، والبيهقي ٧/ ٧٨، وقال ابن حجر في \"التلخيص\" ٣/ ١١٦: إسناده حسن، وصححه الألباني في \"صحيح الجامع\" (٣٠٩٨).","vol":"3","page":177},{"text":"فائدة: الألف واللام في: (مَا الإِحْسَانُ؟) إلى المعهود في قوله تعالى: ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ﴾ [يونس: ٢٦] و﴿هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (٦٠)﴾ [الرحمن: ٦٠]، ﴿وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ﴾ [البقرة: ١٩٥] ولتكراره في القرآن ولترتب الثواب عليه سأل عنه جبريل -﵇-.\nالثامنة عشرة: أصل الساعة مقدار من الزمان غير معين لقوله تعالى: ﴿مَا لَبِثُوا غَيْرَ سَاعَةٍ﴾ [الروم: ٥٥] والمراد بها هنا يوم القيامة، وقد يطلق في عرف الميقاتيين على جزء من أربعة وعشرين جزءًا.\nالتاسعة عشرة: قوله: (\"مَا المَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ\") فيه أن الأدب للمفتي والعالم إذا سئل عن ما لا يعلم أن يقول: لا أعلم.\nالعشرون: (أشراطها) بفتح الهمزة وسكون الشين واحدها: شَرَط بفتحهما: علاماتها، ومنه سمي الشرط؛ لأنهم يعلمون لأنفسهم علامات وقيل: أوائلها ومقدماتها. وقيل: صغار أمورها، واحدها: شرط كما سلف.\nوجزم صا حب \"المحكم\" و\"الجامع\" بأنه أوائلها، وفي \"الغريبين\" عن الأصمعي: ومنه الاشتراط الذي يشترط بعض الناس على بعض إنما هي علامة يجعلونها بينهم (^١).\nقَالَ النووي في (\"شرحه\") (^٢): والمراد -والله أعلم- بأشراطها السابقة لا أشراطها المضايقة لها كطلوع الشمس من مغربها وخروج الدابة ونحوهما.\nالحادية بعد العشرين: قوله - ﷺ -: (\"أن تلد الأَمَةُ رَبَّهَا\")، وفي رواية\n_________\n(^١) انظر: \"غريب الحديث\" ١/ ٣٤.\n(^٢) من (ف).","vol":"3","page":178},{"text":"لمسلم: \"ربتها\" (^١)، وفي رواية: \"بعلها\" (^٢).\nومعنى الأولتين: السيد. كما يُقال: رب الدار، وهو إخبار عن كثرة السراري وأولادهن، فإن ولدها من سيدها بمنزلة سيدها؛ لأن مال الإنسان صائر إلى ولده غالبًا، وقد يتصرف فيه في حياته تصرف المالكين إما بإذن أبيه له فيه أو بقرينة الحال أو عرف الاستعمال، وهذا ما عليه الأكثرون.\nوعبر بعضهم عنه بأن المراد استيلاء المسلمين على الكفرة فتكون الأَمَة من سيدها بمنزلة سيدها، والعلامة على هذا كثرة الفتوح والتسري، وقيل: معناه: أن الإماء تلدن الملوك فتكون أمه من جملة رعيته وهو سيدها وسيد غيرها من رعيته وولي أمورهم، وهذا قول إبراهيم الحربي.\nوقيل: معناه: أنه تفسد أحوال الناس فيكثر بيع أمهات الأولاد في آخر الزمان، فيكثر تردادها في أيدي المشترين حتى يشتريها ابنها وهو لا يدري.\nوعلى هذا القول لا تختص بأمهات الأولاد بل يتصور في غيرهن، فإن الأمة قد تلد حرًّا بوطءِ غير سيدها بشبهة، أو ولدًا رقيقًا بنكاح أو زنا، ثم تباع الأمة في الصورتين بيعًا صحيحًا وتدور في الأيدي حتى يشتريها ابنها وبنتها؛ وعلى هذا يكون من الأشراط غلبة الجهل بتحريم بيع أمهات الأولاد، وقيل: إن أم الولد لما عتقت بولدها فكأنه سيدها.\n_________\n(^١) مسلم برقم (٨/ ١) كتاب: الإيمان، باب: بيان الإيمان والإسلام والإحسان ..\n(^٢) مسلم برقم (٩/ ٦) كتاب: الإيمان، باب: بيان الإيمان والإسلام والإحسان ..","vol":"3","page":179},{"text":"وقيل: معناه: أن يكثر العقوق في الأولاد فيعامل الولد أمه معاملة السيد أمته من الإهانة. وقيل: غير ذَلِكَ مما فيه ضعف (^١).\nوأما رواية: \"بعلها\" فالصحيح في معناها: أن البعل هو السيد أو المالك، فيكون بمعنى ربها على ما سلف.\nقَالَ أهل اللغة: بَعْلُ الشيء: ربُّه ومالكه (^٢). قَالَ تعالى: ﴿أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (١٢٥)﴾ [الصافات: ١٢٥] أي: ربَّا؛ قاله ابن عباس والمفسرون (^٣)، وقيل: المراد هنا: الزوج.\nوعلى هذا معناه نحو ما سبق: أنه يكثر بيع السراري حتى يتزوج الإنسان أمه وهو لا يدري، وهذا أيضًا معنى صحيح إلا أن الأول أظهر؛ لأنه إذا أمكن حمل الروايتين في القضية الواحدة على معنى واحد كان أولى.\nومع هذا فللقائل بأن المراد الزوج أن يقول: ليس في هذا ترجيح هنا؛ لأن المراد هنا بيان علامات من علامات الساعة وهي غير منحصرة في هذا المذكور، فإن من جملتها: رفع العلم، وظهور الجهل، وظهور الزنا، وقلة الرجال، وكثرة النساء، وكثرة الهرج، وتوسيد الأمر إلى غير أهله، وغير ذَلِكَ مما تظاهرت عليه الأحاديث الصحيحة، وهذِه العلامات قد وقع أكثرها وتزايدت. ونسأل الله حسن الخاتمة.\nالثانية بعد العشرين: ليس في الحديث دلالة على إباحة بيع أمهات الأولاد، ولا منع بيعهن، وقد استدل به إمامان جليلان أحدهما: على\n_________\n(^١) انظر هذِه الأقوال في \"المفهم\" ١/ ١٤٨.\n(^٢) انظر: \"تهذيب اللغة\" ١/ ٣٦٢.\n(^٣) انظر: \"تفسير الطبري\" ١/ ٥٢٠ - ٥٢١ (٢٩٥٧٠ - ٢٩٥٧١ - ٢٩٥٧٢ - ٢٩٥٧٣).","vol":"3","page":180},{"text":"الإباحة، والآخر: على المنع (^١).\nوهو عجيب منهما، وليس كل ما أخبر الشارع بكونه من العلامات يكون محرمًا أو مذمومًا، فإن تطاول الرعاء في البنيان وفشو المال وكون خمسين امرأة لهن قيم واحد ليس بحرام بلا شك وإنما هذِه علامة، والعلامة قد تكون بالخير والشر والحرام والواجب والمباح وغير ذَلِكَ (^٢).\nالثالثة بعد العشرين: \"الرعاة\" -بضم الراء وبالهاء في آخره- جمع: راع، كقاض وقضاة، وداع ودعاة ونحوه، ويُقال أيضًا: رعاء -بكسر الراء وبالمد من غير هاء- كصاحب وصحاب، وتاجر وتجار. يقال: راع ورعيان ورعاة ورعاء؛ لأن فاعلًا إذا كان اسمًا فجمعه على فواعل قياسًا كحائط وخاتم وكاهن وشبهها. وإن كان صفة استعمل استعمال الأسماء كراع ويجمع على فعلان بضم الفاء -كرعيان، وعلى فعال- بكسر الفاء، وعلى فُعَلَة كرُعَاة وقُضَاة وغُزَاة؛ فإن أصلها رُعيَة وقُضوَة وغُزَوَة قلبت لام الكلمة ألفًا، لتحركها وانفتاح ما قبلها فصارت رُعاة وقُضاة وغزاة، وأصل الرعي: الحفظ.\nالرابعة بعد العشرين: قوله: (\"وَإِذَا تَطَاوَلَ رُعَاةُ الإِبِلِ البُهْمُ فِي البُنْيَانِ\") كذا في رواية البخاري وفي مسلم حذف الإبل؛ لأنهم أضعف أهل البادية؛ لأن أهل الإبل أصحاب الفخر والخيلاء، وفي رواية: \"وأن ترى الحفاة العراة رعاء الشاة يتطاولون في البنيان\" (^٣).\nوالبهم -بضم الباء بلا خلاف، وروي بجر الميم ورفعها، فمن جر\n_________\n(^١) هو الإمام أحمد كما ذكره الحافظ ابن رجب في \"فتح الباري\" ١/ ٢٨.\n(^٢) انظر: \"مسلم بشرح النووي\" ١/ ١٥٩.\n(^٣) مسلم (٨/ ١) كتاب: الإيمان، باب: بيان الإيمان والإسلام ..","vol":"3","page":181},{"text":"جعله وصفًا للإبل -أي: رعاة الإبل السود- قالوا: وهي شرها، ومن ضم جعله صفة للرعاة، ومعناه: الرعاة السود.\nوقَالَ الخطابي: معناه: الرعاة المجهولون الذين لا يُعرفون. جمع: بهيم، ومنه أبُهم الأمر، وقيل: الذين لا شيء لهم، ومنه: \"يحشر الناس حفاة عراة بُهمًا\" (^١) أي: لا شيء معهم، ومعناه: أن أهل البادية وأشباههم من أهل الحاجة والفاقة يبسط لهم في الدنيا حتى يتباهوا في البنيان وإطالته (^٢).\nوقولي: إن باء البُهم بالضم بلا خلاف هو كذلك، وصرح به النووي في \"شرحه\" (^٣)، وقال القاضي عياض: إنه الصواب (^٤). ورواه الأصيلي بالفتح أيضًا، ولا وجه له.\nالخامسة بعد العشرين: \"البُهم\": صغار الضأن والمعز، هذا قول الجمهور، وقال الزبيدي في \"مختصر العين\": البُهمة اسم لولد الضأن والمعز والبقر، وجمعه: بهم وبهام، وأما البهيمة فهي ذوات الأربع من دواب البر والبحر (^٥).\n_________\n(^١) رواه أحمد ٣/ ٤٩٥، والبخاري في \"الأدب المفرد\" (٩٧٠)، و\"التاريخ الكبير\" ٧/ ١٦٩ - ١٧٠ (٧٦١)، \"زوائد\"، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٧٩ (٢٠٣٤)، والطبراني في \"مسند الشاميين\" ١/ ١٠٤ (١٥٦)، والحاكم في \"مستدركه\" ٢/ ٤٣٧ - ٤٣٨، والخطيب في \"الرحلة\" (٣١)، و\"الجامع لأخلاق الراوي\" ٢/ ٢٢٥ (١٦٨٦). والبيهقي في \"الأسماء والصفات\" (١٣١) (٦٠٠)، وحسن إسناده ابن حجر في \"الفتح\" ١/ ١٧٤، والألباني في تعليقه على \"الأدب المفرد\" (٩٧٠).\n(^٢) \"أعلام الحديث\" ١/ ١٨٣ بمعناه.\n(^٣) انظر \"مسلم بشرح النووي\" ١/ ١٦٤.\n(^٤) \"الإكمال\" ١/ ٢١١ بمعناه.\n(^٥) انظر هذا الكلام في: \"العين\" ٤/ ٦٢.","vol":"3","page":182},{"text":"وذكر التيَّاني (^١) في \"الموعب\": أن البهم صغار الضأن، الواحدة بهمة للذكر والأنثى والجمع بهم، وجمع البهم: بهام وبهامات. وفي \"المخصص\": تكون بعد العشرين يومًا بهمة من الضأن والمعز إلى أن تفطم (^٢).\nوفي \"المحكم\": وقيل: هو بَهْمَة إذا شَبَّ، والجمع: بَهْم وبُهْم وبهام، وبهامات جمع الجمع، وقال ثعلب: البهم: صغار المعز (^٣).\nوفي \"الجامع\" للقزاز: بَهْمة مفتوحة الباء ساكنة الهاء، يقال لأولاد الوحش من الظباء، وما جانس الضأن والمعز: بهم.\nوفي \"الصحاح\": البِهَام جمع بَهْم. والبَهْم جمع بَهمْة. والبَهْمَة للمذكر والمؤنث للضأن خاصة، والسِّخَال أولاد المعز، وإذا اجتمعت البِهَام والسخال قُلْتَ لهما جميعًا: بِهَام وبَهْم أيضًا (^٤). وفي \"المغيث\" لأبي موسى المديني: وقيل: البَهْمة: السَّخْلة.\nوفي الحديث أنه - ﷺ - قَالَ للراعي: \"ما ولدت\" قَالَ: بَهْمة. قَالَ: \"اذبح مكانها شاة\" (^٥) فلولا أن البهمة اسم لجنس خاص لما كان في سؤاله الراعي وإجابته عنه بِبَهْمة كثير فائدة، إذ يعرف [أن] (^٦) ما تلد الشاة إنما يكون ذكرًا أو أنثى فلما أجاب عنه ببهمة وقال: \"اذبح مكانها شاة\" دل على أنه اسم للأنثى دون الذكر، أي: دَعْ هذِه الأنثى\n_________\n(^١) سبقت ترجمته.\n(^٢) \"المخصص\" ٢/ ٢٣٢، مادة: (بهم).\n(^٣) \"المحكم\" ٤/ ٢٤٢.\n(^٤) \"الصحاح\" ٥/ ١٨٧٥، مادة: بهم.\n(^٥) أبو داود (١٤٢)، وأحمد ٤/ ٣٣، وصححه الألباني في \"صحيح أبي داود\" ١/ ٢٤١ (١٣٠).\n(^٦) ساقطة من (ف)، (ج) ومثبتة من \"المجموع المغيث\".","vol":"3","page":183},{"text":"في الغنم للنسل واذبح مكانها ذكرًا (^١).\nالسادسة بعد العشرين: قوله: (\"فِي خَمْسٍ لَا يَعْلَمُهُنَّ إِلَّا اللهُ\"). أي: استأثر بعلمها، وفي الكلام حذف تقديره: في خمس، أي: هي في خمس انفرد الله تعالى بعلمها، أي: هي في عدد خمس ولا مطمع لأحد في علم شيء من هذِه الخمس إلا أن يعلمه الله تعالى به.\nالسابعة بعد العشرين: قوله: (ثم أدبر (الرجل) (^٢) فقال: \"ردوه\"، فلم يروا شيئًا، فقال - ﷺ -: \"هذا جبريل\") الحديث. وفي \"الصحيح\" أيضًا: فلبثت مليًّا، ثم قَالَ لي: يا عمر، \"أتدري من السائل؟ \". وفيه: فقال - ﷺ -: \"إنه جبريل أتاكم ليعلمكم دينكم\" (^٣).\nوفي أبي داود والترمذي قَالَ عمر: ثم انطلق فلبثت ثلاثًا ثم قال: \"يا عمر أتدري من السائل؟ \" الحديث (^٤)، وظاهر هذِه الرواية أنه قَاله: بعد ثلاث ليالٍ، وهو مغاير لما تقدم من قوله: فلبثت مليًّا.\nفيحتمل أن عمر لم يحضر قوله - ﷺ - أولا \"هذا جبريل أتاكم ليعلمكم دينكم\" في الحال، بل (كان) (^٥) قام من المجلس فأخبر - ﷺ - الحاضرين في الحال وأخبر عمر بعد ثلاث.\nالثامنة بعد العشرين: قوله: (\"هذا جِبْرِيلُ\"). فيه دلالة على تشكل الملائكة في صور بني آدم كقوله تعالى: ﴿فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا﴾ [مريم: ١٧] وقد كان جبريل يتمثل بصورة دحية، ولم يره النبي - ﷺ - على خلقته\n_________\n(^١) \"المجموع المغيث\" ١/ ٢٠٣ - ٢٠٤.\n(^٢) من (ج).\n(^٣) مسلم (٨/ ١) كتاب: الإيمان، باب: بيان الإيمان والإسلام …\n(^٤) رواه أبو داود (٤٦٩٥)، والترمذي (٢٦١٠).\n(^٥) من (ج).","vol":"3","page":184},{"text":"التي خُلق عليها غير مرتين كما تقدم في بدء الوحي.\nالتاسعة بعد العشرين: قوله: (\"جَاءَ يُعَلَّمُ النَّاسَ دِينَهُمْ\") أي: قواعد دينهم وكلياتها، وهذا دال على أنه إنما عرفه - ﷺ - في آخر الأمر. وقد جاء مبينًا في الدارقطني في آخر هذا الحديث: \"هذا جبريل أتاكم يعلمكم دينكم فخذوا عنه، فوالذي نفسي بيده ما شبه عليَّ مذ أتاني قبل مرتي هذِه وما عرفته حتى ولَّى\" (^١).\nالثلانون: زاد سليمان التيمي في الحديث من طريق ابن عمر: \"وتغتسل وتتم الوضوء\". قَالَ ابن حبان: تفرد بها (^٢).\nقُلْتُ: وهو ثقة بإجماع، وفيه بَعْدُ \"وتحج البيت وتعتمر\"، وصححها الحاكم (^٣) وغيره.\nالحادية بعد الثلاثين: أخرج هذا الحديث الثاني النسائي من طريق أبي ذر وأبي هريرة أيضًا بزيادة حسنة: كان - ﷺ - يجلس بين ظهراني أصحابه فيَجيء الغريب فلا يدري أهو هو حتى يَسأل، فطلبنا أن نجعل لرسول الله - ﷺ - مجلسًا يعرفه الغريب إذا أتاه، فَبَنَيْنَا له دكانًا من طين يجلس عليه، [و] (^٤) إنَّا لجُلُوسٌ عنده ورسول الله - ﷺ - بمجلسه إذ أقبل أحسن الناس وجهًا وأطيبهم رائحة كان ثيابه لم يمسها دنس\n_________\n(^١) \"سنن الدارقطن\" ٢/ ٢٨٢ - ٢٨٣، وقال: إسناد ثابت صحيح، أخرجه مسلم بهذا الإسناد.\n(^٢) رواه ابن خزيمة في \"صحيحه\" ١/ ٣ (١)، ٤/ ٣٥٦ (٣٠٦٥)، وأبو نعيم في \"مستخرجه\" ١/ ١٠٢ (٨٢) وابن حبان في \"صحيحه\" ١/ ٣٩٧ (١٧٣)، وقال الهيثمي في \"موارد الظمآن\" (١٦): رواه مسلم باختصار، وقال الألباني في \"صحيح موارد الظمآن\" ١/ ١٠٤: صحيح.\n(^٣) \"المستدرك\" ١/ ٥١.\n(^٤) ساقطة من (ف)، (ج)، ومثبتة من \"المجتبى\".","vol":"3","page":185},{"text":"حتى سلم من طرف البساط، قال: السلام عليك يا محمد. فردَّ -﵇-، فقال: أَدْنُو يا محمد؟ فقال: \"ادنُ\" فما زال يقول: أَدْنُو؟ مرارًا، ويقول: \"ادنُ\" حتى وضع يديه على ركبتي رسول الله - ﷺ -، وذكر نحوه (^١).\nالثانية بعد الثلانين: في \"صحيح مسلم\" من حديث أبي هريرة أيضًا أنه - ﷺ - قَالَ: \"سلوني\" فهابوا أن يسألوه، فجاء رجل فجلس عند ركبتيه فقال: يا رسول الله، ما الإسلام؟ الحديث (^٢).\nكأنه لما كثر سؤالهم وخيف التعنت به غضب - ﷺ - وأنزل الله تعالى فيه: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ﴾ [المائدة: ١٠١] فانكف الناس. فأرسل الله إليهم جبريل فسأل فقال: \"هذا جبريل أراد أن تعلموا إذ لم تسألوا\" (^٣).\nالثالثة بعد الثلاثين: ظاهر الحديث تغاير (الإسلام والإيمان) (^٤) وقد قدمت الكلام على ذَلِكَ في أوائل كتاب الإيمان، ومراد البخاري أنهما واحد، وَيَرُدُّ ما وقع من الفرق بينهما في حديث جبريل إلى ما جاء في حديث وفد عبد القيس من إطلاق لفظ الإيمان على الإسلام والأعمال (^٥). وقد قَالَ بمثل قوله جماعة، منهم البغوي (^٦).\nالرابعة بعد الثلاثين: قد جمع هذا الحديث أنواعًا من القواعد ومهمات من الفوائد، وقد أشرنا إلى جمل منها:\n_________\n(^١) \"المجتبى\" ٨/ ١٠١.\n(^٢) مسلم (١٠/ ٧) كتاب: الإيمان، باب: الإسلام ما هو؟ وبيان خصاله.\n(^٣) التخريج السابق.\n(^٤) في (ف): الإيمان للإسلام.\n(^٥) سيأتي برقم (٥٣).\n(^٦) \"شرح السنة\" ١/ ١٠.","vol":"3","page":186},{"text":"ومنها: وجوب الإيمان بهذِه المذكورات، وعظم مرتبة هذِه الأركان التي فسر الإسلام بها، وجواز قول: رمضان بلا شهر كما سلف، وعظم محل الإخلاص والمراقبة.\nومنها: لا أدري من العلم، ولا يعبر بعبارات مترددة بين الجواب والاعتراف بعدم العلم، وأن ذَلِكَ لا ينقصه ولا يزيل ما عُرف من جلالته، بل ذَلِكَ دليل على ورعه وتقواه ووفور علمه وعدم تكثره وتبجحه بما ليس عنده.\nوبيَّن البغوي ما أراده البخاري من التبويب، حيث قَالَ: جعل النبي - ﷺ - الإسلام اسمًا لما ظهر من الأعمال، والإيمان اسمًا لما بَطن من الاعتقاد، وجماعها الدين (^١). وقد قدمنا ذَلِكَ عنه في أوائل كتاب الإيمان.\n_________\n(^١) \"شرح السنة\" ١/ ١٠.","vol":"3","page":187},{"text":"<span data-type='title' id=toc-242>٣٨ - باب</span>\n٥١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ قَالَ: أَخْبَرَنِى أَبُو سُفْيَانَ، أَنَّ هِرَقْلَ قَالَ لَهُ: سَأَلْتُكَ هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ، فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ. وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ، فَزَعَمْتَ أَنْ لَا، وَكَذَلِكَ الإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ، لَا يَسْخَطُهُ أَحَدٌ. [انظر:٧ - مسلم: ١٧٧٣ - فتح: ١/ ١٢٥]\nثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، ثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسِ أَخْبَرَهُ قَالَ: أَخْبَرَنِي أَبُو سُفْيَانَ، أَنَّ هِرَقْلَ قَالَ لَهُ: سَأَلْتُكَ هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ، فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ. وَسَألْتُكَ هَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ، فَزَعَمْتَ أَنْ لَا، وَكَذَلِكَ الإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ القُلُوبَ، لَا يَسْخَطُهُ أَحَدٌ.\nهذا الحديث سبق شرحه مبسوطًا أول الكتاب (^١)، وبيان رجاله إلا إبراهيم بن حمزة بن محمد بن حمزة بن مصعب بن عبد الله ابن الزبير بن العوام القرشي الأسدي المدني، روى عن جماعة من الكبار، وعنه البخاري وأبو داود وغيرهما، وروى النسائي عن رجل عنه. قَالَ ابن سعد: ثقة صدوق. مات سنة ثلاثين ومائتين بالمدينة (^٢).\n_________\n(^١) سبق برقم (٧) كتاب: بدء الوحي، باب: (٥).\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٢١، \"التاريخ الكبير\" ١/ ٢٨٣ (٩١٢)، \"الجرح والتعديل\" ٢/ ٩٥، \"سير أعلام النبلاء\" ١١/ ٦٠ \"شذرات الذهب\" ٢/ ٦٨.","vol":"3","page":188},{"text":"ثم اعلم أن هذا الحديث وقع هكذا مفردًا بباب، وهو ظاهر، فإن مقصود البخاري به أنه سماه دينًا وإيمانًا، ووقع في بعض النسخ مدرجًا مع الحديث الذي قبله من غير تخصيصه بباب، وليس بجيد؛ إذ ليس مطابقًا للترجمة.\nقَالَ ابن بطال: سماه مَرَّةً بالدّين، ومَرةً بالإيمان، فهي أسماء متعاقبة لمعنى واحد بخلاف قول المرجئة (^١) وإنما اعْتُبِرَ قول هرقل وإن كان كافرًا لا يوثق بقوله؛ لأنه (يأثر) (^٢) هذِه الأشياء عن الكتب المتقدمة، وتداولت الصحابة وسائر العلماء قوله ولم ينكروه بل استحسنوه.\n_________\n(^١) \"شرح ابن بطال\" ١/ ١١٥.\n(^٢) في (ج): باشر.","vol":"3","page":189},{"text":"<span data-type='title' id=toc-243>٣٩ - باب فَضْلِ مَنِ اسْتَبْرَأَ لِدِينِهِ</span>\n٥٢ - حَدَّثَنَا أَبُو نُعَيْمِ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ قَالَ: سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"الْحَلَالُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ، وَبَيْنَهُمَا مُشَبَّهَاتٌ لَا يَعْلَمُهَا كَثِيرٌ مِنَ النَّاسِ، فَمَنِ اتَّقَى المُشَبَّهَاتِ اسْتَبْرَأَ لِدِيِنِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ كَرَاعِ يَرْعَى حَوْلَ الحِمَى، يُوشِكُ أَنْ يُوَاقِعَهُ، أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى، ألا إِنَّ حِمَى اللهِ فِي أَرْضِهِ مَحَارِمُهُ، أَلَا وَإِنَّ فِي الجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الجَسَدُ كُلُّهُ، ألا وَهِيَ القَلْبُ\". [٢٠٥١ - مسلم: ١٥٩٩ - فتح: ١/ ١٢٦]\nثنَا أَبُو نُعَيْمٍ، حَدَّثنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ قَالَ: سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يقُولُ: \"الْحَلَالُ بَيِّن وَالْحَرَامُ بَيِّنٌ، وَبَيْنَهمَا مُشَبَّهَاتٌ لَا يَعْلَمُهَا كَثِيرٌ مِنَ النَّاسِ، فَمَنِ اتَّقَى المُشَبَّهَاتِ اسْتَبْرَأَ لِدِيِنِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ كَرَاع يَرْعَى حَوْلَ الحِمَى يُوشِكُ أَنْ يُوَاقِعَهُ. أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى، أَلَا إِنَّ حِمَى اللهِ فِي أَرْضِهِ مَحَارِمُهُ، ألا وَإِنَّ فِي الجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الجَسَدُ كلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الجَسَدُ كُلُّهُ، أَلَا وَهِيَ القَلْبُ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في البيوع عن علي وعبد الله بن محمد، عن سفيان، عن أبي فروة، وعن محمد بن المثنى، عن ابن (أبي) (^١) عدي [عن ابن عون] (^٢)، كلهم عن الشعبي.\n_________\n(^١) من (ج).\n(^٢) ساقط من (ف)، (ج): ومثبتة من \"صحيح البخاري\".","vol":"3","page":190},{"text":"وقال فيه في البيوع: \"وَبَيْنَهُمَا أُمُورٌ مُشْتَبِهَةٌ، فَمَنْ تَرَكَ مَا شُبِّهَ عَلَيْهِ مِنَ الإِثْمِ كَانَ لِمَا اسْتتانَ أَتْرَكَ، وَمَنِ اجْتَرَأَ عَلَى مَا يَشُكُّ فِيهِ مِنَ الإِثْمِ أَوْشَكَ أَنْ يُوَاقِعَ مَا اسْتَتَانَ، وَالْمَعَاصِي حِمَى اللهِ، مَنْ يَرْتَعْ حَوْلَ الحِمَى يُوشِكْ أَنْ يُوَاقِعَهُ\" (^١).\nوأخرجه مسلم في البيوع، عن ابن نمير، عن أبيه، عن زكريا، وعن أبي بكر، عن وكيع، عن زكريا. وعن إسحاق [عن] (^٢) عيسى، عن زكريا.\nوعن إسحاق، عن جرير، عن مطرف وأبي فروة الهمداني. وعن عبد الملك بن شعيب، عن أبيه، عن جده.\nوعن خالد بن زيد، عن سعيد بن أبي هلال، عن عون بن عبد الله.\nوعن قتيبة، عن يعقوب، عن ابن عجلان، عن عبد الرحمن بن سعيد، كلهم عن الشعبي به (^٣).\nوفي الباب عن ابن عمر وواثلة.\nأما حديث ابن عمر فأخرجه ابن حذلم (^٤) في \"جزئه\" من جهة عبد الله بن رجاء، عن عبيد الله، عن نافع، عن ابن عمر مرفوعًا: \"الحلال بين والحرام بين، وبين ذَلِكَ مشتبهات، فدع ما يريبك إلى ما لا يريبك\" (^٥).\n_________\n(^١) سيأتي برقم (٢٠٥١) باب: الحلال بين والحرام بين وبينهما مشبهات.\n(^٢) في (ف)، (ج): بن، وهو خطأ، والمثبت من (مسلم).\n(^٣) مسلم (١٥٩٩/ ١٠٧) كتاب: المساقاة، باب: أخذ الحلال وترك الشبهات.\n(^٤) هو الإمام العلامة، مفتي دمشق، وبقية الفقهاء الأوزاعية، القاضي أبو الحسن أحمد بن سليمان بن أيوب بن داود بن عبد الله بن حذلم الأسدي الدمشقي الأوزاعي. توفي سنة سبع وأربعين وثلاثمائة.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٥/ ٥١٤، \"الوافي بالوفيات\" ٦/ ٤٠٥.\n(^٥) رواه العقيلي في \"الضعفاء\" ٢/ ٢٥٣، وابن الأعرابي في \"معجمه\" ٢/ ٧٥٤ (١٥٢٨)، =","vol":"3","page":191},{"text":"وأما حديث واثلة فأخرجه (الجوزي) (^١) من حديث العلاء بن ثعلبة الأسدي، عن أبي المليح، عن واثلة مرفوعًا: \"لتفتك نفسك\" قُلْتُ: وكيف لي بذلك؟ قَالَ: \"دَعْ ما يريبك إلى ما لا يريبك، وإن أفتاك المفتون\" قُلْتُ: وكيف لي بذلكِ؟ قَالَ: \"تضع يدك على قلبك، فإن الفؤاد يسكن إلى الحلال ولا يسكن إلى الحرام، وإن الوَرعَ المسلم يدع الصغيرة مخافة أن يقع في الكبيرة\" (^٢).\n_________\n= والطبراني في \"الأوسط\" (٢٨٦٨)، و\"الصغير\" (٣٢)، والرامهرمزي في \"الأمثال\" ص ١٣ من طريق إبراهيم بن محمد الشافعي عبد الله بن رجاء بالسند المذكور.\nقال الإمام أحمد كما في \"ضعفاء العقيلي\" ٢/ ٢٥٢: هذا حديث منكر، ما أرى هذا بشيء. اهـ.\nوقال الهيثمي في \"المجمع\" ٤/ ٧٤: في إسناد \"الأوسط\" سعد بن زنبود، قال أبو حاتم: مجهول، وإسناد \"الصغير\" حسن. اهـ.\nورواه البيهقي في \"الزهد الكبير\" (٨٧٥) من طريق أبي حاتم الرازي، عن إبراهيم ابن محمد وأحمد بن شبيب، ثنا عبد الله بن رجاء، عن عبد الله بن عمر، عن نافع، عن ابن عمر.\nقال البيهقي: يشبه أن تكون رواية أبي حاتم عنهما عن ابن رجاء، عن عبد الله بن عمر أصح من رواية من قال: عبيد الله. اهـ.\n(^١) كذا في (ج)، وغير واضحة ب (ف).\n(^٢) رواه أبو يعلى في \"مسنده\" ١٣/ ٤٧٦ (٧٤٩٢)، والطبراني ٢٢/ ٧٨ (١٩٣)، وأبو نعيم في \"الحلية\" ٩/ ٤٤ بمعناه وضعفه الهيثمي في \"المجمع\" ١٠/ ٢٩٤، وقال: رواه الطبراني وفيه عبيد بن القاسم وهو متروك، وقال ابن حجر في \"الأمالي المطلقة\" (١٩٨): هذا حديث حسن غريب أخرجه أبو يعلى في \"مسنده\" كذا ورجاله رجال الصحيح إلا العلاء بن ثعلبة. فقال أبو حاتم الرازي: إنه مجهول، وإنما حسنته؛ لأن لجميع ما تضمنه المتن شواهد مفرقة. والله أعلم. اهـ.\nقلت: والعلاء بن ثعلبة، قال ابن حبان في \"المجروحين\" ٢/ ١٧٥: كان ممن يروي المعضلات عن الثقات، روى عن هشام بن عروة بنسخة موضوعة، لا يحل كتابة حديثه إلا على جهة التعجب.","vol":"3","page":192},{"text":"الوجه الثاني: في التعريف برواته:\nأما النعمان فهو أبو عبد الله النعمان بن بشير بن سعد بن ثعلبة بن خَلّاس -بفتح الخاء المعجمة وتشديد اللام- الأنصاري الخزرجي، وأمه عمرة بنت رواحة أخت عبد الله بن رواحة - ﵁ - وعنها.\nوُلد بعد أربعة عشر شهرًا من الهجرة، وهو أول مولود وُلد للأنصار بعد الهجرة، والأكثرون يقولون: وُلد هو وعبد الله بن الزبير في العام الثاني من الهجرة.\nوقال ابن الزبير: هو أكبر مني. روي له مائة حديث وأربعة عشر حديثًا. قُتِل بقرية عند حمص سنة أربعة وستين، وقيل: سنة ستين (^١).\nتنبيه: نقل عن يحيى بن معين وأهل المدينة أنه لا يصح للنعمان سماع من النبي - ﷺ -، وهو باطل يرده هذا الحديث، فإن فيه التصريح بسماعه، وكذا رواية مسلم: وأهوى النعمان بإصبعيه إلى أذنيه (^٢).\nوهو ما صححه أهل العراق.\nفائدة:\nليس في الصحابة من اسمه النعمان بن بشير غير هذا فهو من الأفراد، وفيهم النعمان جماعات فوق الثلاثين.\nوأما عامر فهو الشعبي، وقد تقدمت ترجمته (^٣)، وكررها شيخنا قطب الدين في \"شرحه\".\n_________\n(^١) انظر ترجمته في: \"معرفة الصحابة\" ٥/ ٢٦٥٨ (٢٨٥٨)، \"الاستيعاب\" ٤/ ٦٠ (٢٦٤٣)، \"أسد الغابة\" ٥/ ٣٢٦، (٥٢٣٠)، \"الإصابة\" ٣/ ٥٥٩ (٨٧٢٨).\n(^٢) مسلم (١٥٩٩/ ١٠٧).\n(^٣) سبق ترجمته في حديث (١٠).","vol":"3","page":193},{"text":"وأما زكريا فهو أبو يحيى زكريا بن أبي زائدة خالد بن ميمون بن فيروز الهمداني الوادعي الكوفي، سمع جمعًا من التابعين منهم الشعبي، والسبيعي، وعنه الثوري وشعبة وخلق. مات سنة سبع أو ثمان أو تسع وأربعين ومائة (^١).\nوأما أبو نعيم فهو الفضل بن دكين -بضم الدال المهملة ثم كاف مفتوحة- وهو لقب، واسمه عمرو بن حماد بن زهير القرشي التيمي الطلحي المُلائي. مولى آل طلحة بن عبيد الله، وكان يبيع المُلاء فقيل له: المُلائي -بضم الميم والمد- سمع الأعمش وغيره من الكبار، وقل من يشاركه في كثرة الشيوخ، وعنه أحمد وغيره من الحفاظ الأعلام.\nقال أبو نعيم: شاركت الثوري في أربعين شيخًا، أو خمسين شيخًا.\nواتفقوا على الثناء عليه ووصفه بالحفظ والإتقان، ومناقبه جمة. وُلِد سنة ثلاثين ومائة، ومات سنة ثمان أو تسع عشرة ومائتين.\nوكان أتقن أهل زمانه، قاله ابن منجويه. قَالَ أبو نعيم: أدركت ثمانمائة شيخ منهم الأعمش فمن دونه، فما رأيت أحدًا يقول بخلق القرآن، وما تكلم أحد بهذا إلا رُمي بالزندقة. روى عنه البخاري بغير واسطة، وهو ومسلم (والأربعة) (^٢) (بواسطة) (^٣).\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٤٢١ (١٣٩٦)، \"الجرح والتعديل\" ٣/ ٥٩٣ (٢٦٨٥)، \"ثقات ابن حبان\" ٦/ ٣٣٤، \"تهذيب الكمال\" ٩/ ٣٥٩ (١٩٩٢).\n(^٢) من (ف).\n(^٣) في (ف): بها، وانظر ترجمته في: \"التاريخ الكبير\" ٧/ ١١٨ (٥٢٦)، \"الجرح والتعديل\" ٧/ ٦١ (٣٥٣)، \"ثقات ابن حبان\" ٧/ ٣١٩، \"تهذيب الكمال\" ٢٣/ ١٩٧ (٤٧٣٢).","vol":"3","page":194},{"text":"ووقع للبخاري هذا الحديث رباعيًّا من جهة شيخه هذا، ووقع له من طريق غيره خماسيًّا كما أسلفناه، وكذا وقع لمسلم في أعلى طرقه خماسيًّا كما سلف.\nالوجه الثالث:\nهذا الحديث حديث عظيم حفيل جليل، وهو أحد قواعد الإسلام بل هو مدارها وأُسّها، وإن جعله بعضهم ثلثها وبعضهم ربعها كما سلف في الكلام على حديث: \"إنما الأعمال بالنيات\" (^١) فإنه متضمن لأحكام الشريعة لذكر الحلال والحرام والمتشابهات، وما يصلح القلوب وما يفسدها وتعلق أعمال الجوارح بها؛ فيستلزم معرفة تفاصيل الأحكام كلها أصلًا وفرعًا.\nولنذكر نبذة منه على وجه الاختصار، فإنا قد بسطنا شرحه في \"شرح العمدة\" (^٢) و\"شرح الأربعين\".\nالأولى: ذكر - ﷺ - أن الأشياء على أضرب: ضرب لا شك في حله، وضرب لا شك في تحريمه، وضرب ثالث مشكوك فيه مشتبه، فمن اجتنبه فقد برَّأ نفسه من المعصية، ومن خالطه وقع في الحرام، وفي هذا المشكوك فيه تفاصيل معروفة في كتب الفروع، فمنه ما يُرَدُّ إلى أصله من حِلٍّ وحرمة وغيرهما، ومنه ما يحكم فيه بالظاهر من ذَلِكَ، ومنه ما يغلب فيه الإباحة، ومنه ما يحكم فيه بالتحريم احتياطًا، فمعاملة من كان في ماله شبهة أو خالطه ربا مكروهة.\nالثانية: قوله - ﷺ -: (\"وَبَيْنَهُمَا مُشَبَّهَاتٌ\") كذا في البخاري هنا، وفيه\n_________\n(^١) سبق برقم (١) كتاب: بدء الوحي، باب: كيف كان بدء الوحي …\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ١٠/ ٥٩ - ٧٣.","vol":"3","page":195},{"text":"في البيوع: \"أمور مشتبهة\" (^١)، وجاء أيضًا \"مشتبهات\" (^٢) و\"متشبهات\"، وذلك كله بمعنى: مشكلات؛ لما فيه من شبه طرفين (مخالفين) (^٣)، وتشتبه: تفتعل، أي: تشكل. ومنه قوله تعالى: ﴿إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا﴾ [البقرة: ٧٠] وأما قوله تعالى: ﴿كِتَابًا مُتَشَابِهًا﴾ [الزمر: ٢٣] فمعناه: في الصدق والحكمة غير متناقض.\nالثالثة: اختلف في المراد بالمتشابهات التى ينبغى اجتنابها على أقوال:\nأحدها: أنه الذي تعارضت فيه الأدلة فاشتبه أمره، وبه جزم القرطبي ثم ذكر في حكمه أقوالًا:\nأحدها: حرمته؛ لأنه يوقع في الحرام.\nوثانيها: كراهته، والورع تركه.\nثالثها: يتوقف فيه. وصوب الثاني؛ لأن الشرع أخرجها من الحرام فهي مرتاب فيها (^٤)، وصح أنه - ﷺ - قَالَ: \"دع ما يريبك إلى ما لا يريبك\" (^٥). وهذا هو الورع.\nوقول من قَالَ: إنها حلال يتورع عنها ليس بجيد؛ لأن أقل مراتب\n_________\n(^١) سيأتي برقم (٢٠٥١) باب: \"الحلال بيِّن والحرام بيِّن\".\n(^٢) مسلم (١٥٩٩/ ١٠٧).\n(^٣) في (ف): متخالفين.\n(^٤) \"المفهم \" ٤/ ٤٨٨.\n(^٥) رواه الترمذي (٢٥١٨) وقال: هذا حديث حسن صحيح، والنسائي ٨/ ٣٢٧، ٣٢٨، أحمد ١/ ٢٠٠، والدارمي في \"مسنده\" ٣/ ١٦٤٨، ١٦٤٩ (٢٥٧٤)، والطبراني في \"الكبير\" ٣/ ٧٥ (٢٧٠٨)، ٧٦ (٢٧١١)، والحاكم في \"المستدرك\" ٢/ ١٣ وقال: حديث صحيح الإسناد ولم يخرجاه، وصححه الألباني في \"الإرواء\" (١٢).","vol":"3","page":196},{"text":"الحلال استواء الفعل والترك؛ وهذِه الأقوال حكاها القاضي عياض (^١) أيضًا عن أهل الأصول.\nقَالَ النووي: والظاهر أنها مخرجة على الخلاف المعروف في حكم الأشياء قبل ورود الشرع، وفيه مذاهب: أصحها: لا يحكم بشيء، والثاني: الإباحة، والثالث: المنع (^٢).\nالقول الثاني: أن المراد بها المكروهات، قاله الخطابي والمازري وغيرهما (^٣).\nالثالث: أنها المباح وهو مردود كما سلف، وزُهْدُ الأولين فيه محمول على موجب شرعي اقتضى ذَلِكَ خوف الوقوع فيما يُكره إما من الميل إلى الدنيا، وإما من الحساب عليه وعدم القيام بالشكر؛ (لأن) (^٤) حقيقة المباح التساوي.\nالرابعة: قوله - ﷺ -: (\"لَا يَعْلَمُهَا كَثِيرٌ مِنَ النَّاسِ\") أي: بسبب اشتباهها على بعضهم دون بعض لا أنها في أنفسها مشتبهة مستبهمة على كل الناس لا بيان لها، فإن العلماء يعرفونها؛ لأن الله تعالى جعل عليها دلائل يعرفها بها أهل العلم ولكن كل أحد لا يقدر على تحقيق ذَلِكَ؛ ولهذا نفي علمها عن كثير من الناس، ولم يقل: لا يعلمها كل الناس أو أحد من الناس.\nالخامسة: لما ذكر البخاري في البيوع، باب تفسير (المشتبهات) (^٥)\n_________\n(^١) \"الإكمال\" ٥/ ٢٨٤ - ٢٩٠.\n(^٢) \"مسلم بشرح النووي\" ١١/ ٢٨.\n(^٣) \"أعلام الحديث\" ٢/ ٩٧٧ - ١٠٠٠، \"المعلم بفوائد مسلم\" ٢/ ٣٣ بمعنى.\n(^٤) في (ج): لا.\n(^٥) في (ج): المتشبهات، والمثبت من \"الصحيح\"، ومن \"الإعلام\" ١٠/ ٧٢.","vol":"3","page":197},{"text":"ذكر هذا الحديث عقبه بقول حسان بن أبي سنان: ما رأيت شيئًا أهون من الورع، دع ما يريبك إلى ما لا يريبك.\nذكر فيه حديث المرأة السوداء في الرضاع وقال: \"كيف وقد قيل؟ \" (^١)، وحديث: \"احتجبي منه\" (^٢)، وحديث عدي بن حاتم في الصيد: \"لا تأكل\" (^٣).\nثم ترجم باب: ما يتنزه من الشبهات، وذكر فيه حديث التمرة الساقطة وتَرْكُهَا خشية الصدقة (^٤)، عَقَّبَه بباب آخر فيما لا يُجتنب فقال: باب: من لم ير الوساوس ونحوها من الشبهات. ثم ذكر فيه حديث الرجل (الذي) (^٥) يجد الشيء في الصلاة، وقوله: \"لا ينصرف حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\" (^٦) وحديث عائشة: إن قومًا يأتونا بلحم لا ندري أذكروا اسم الله عليه أم لا؟ فقال: \"سموا عليه (وَكلُوه) (^٧) \" (^٨) وسيأتي الكلام على ذَلِكَ في موضعه إن شاء الله تعالى.\nالسادسة: اختلف أصحابنا في ترك الطيب وترك لبس الناعم. هل هو طاعة أم لا؟\nفقال القاضي أبو الطيب: إنه طاعة لما علم من أمور السلف من\nخشونة العيش، وخالف الشيخ أبو حامد واستدل بقوله تعالى: ﴿قُلْ مَنْ\n_________\n(^١) سيأتي برقم (٢٠٥٢).\n(^٢) سيأتي برقم (٢٠٥٣).\n(^٣) سيأتي برقم (٢٠٥٤).\n(^٤) سيأتي برقم (٢٠٥٥) باب: ما يتنزه من الشبهات.\n(^٥) من (ج).\n(^٦) سيأتي برقم (٢٠٥٦) باب: من لم ير الوساوس ونحوها من المشبهات.\n(^٧) في (ف): وكلوا.\n(^٨) سيأتي برقم (٢٠٥٧).","vol":"3","page":198},{"text":"حَرَّمَ زِينَةَ اللَّهِ﴾ [الأعراف: ٣٢] الآية. وقال ابن الصباغ: يختلف ذَلِكَ باختلاف الناس وتفرغهم للعبادة، وقصحورهم، واشتغالهم بالضيق والسعة، وصوبه الرافعي.\nالسابعة: ما يخرج إلى الوسوسة من تجويز الأمر البعيد ليس من الشبهات المطلوب اجتنابها بل وسواس شيطاني، وسبب الوقوع في ذَلِكَ عدم العلم بالمقاصد الشرعية، وقد نبه الشيخ أبو محمد الجويني على جملة من ذَلِكَ منها غسل الثياب الجدد، وغسل القمح، وغير ذَلِكَ من التنطع البارد.\nالثامنة: معنى (\"اسْتَبْرَأَ لِدِيِنِهِ وَعِرْضِهِ\") سلم دينه مما يفسده أو ينقصه، وعرضه مما يشينه، واستبرأ لنفسه طلب البراءة من الإثم فبرأها. فمن لم يتق الشبهات المختلف فيها وانتهك حرمتها فقد أوجد السبيل على عرضه فيما رواه أو شهد به، كما نبه عليه ابن بطال (^١).\nالتاسعة: معنى: \"يُوشِكُ أَنْ يُوَاقِعَهُ\" وفي رواية أخرى: \"وقع في الحرام\" أي: يقع فيه ولا يدري، أو إذا اعتادها فأدته إلى الوقوع فيه متعمدًا فيتجاسر عليه ويواقعه غالبًا ومتعمدًا؛ لخفة الزاجر به عنده، ولما قد ألفه من المساهلة.\nالعاشرة: (\"يُوشِكُ\") -بكسر الشين- أي: يسرع ويقرب، وماضيه: أوشك، ولا عبرة بمن أنكره. وفي \"الصحاح\": الكلمة بفتح الشين، وهي لغة رديئة (^٢).\n_________\n(^١) \"شرح ابن بطال\" ١/ ١١٧.\n(^٢) \"الصحاح\" ٤/ ١٦١٥ (مادة: وشك).","vol":"3","page":199},{"text":"الحادية عشرة: قوله فيما مضى: (\"فَمَنِ اتَقَى المُشَبَّهَاتِ\"). قَالَ النووي في \"شرحه\": ضُبط على وجهين: بفتح الباء المشددة، وبكسرها مع التخفيف والتشديد، وكله صحيح، فمعناه: مُشْبِهات أنفسها بالحلال أو مُشْبِهات الحلال، وعلى رواية الفتح فمعناه: (مُشَبهات) (^١) بالحلال.\nالثانية عشرة: قوله - ﷺ -: \"أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى\". هذا مثل ضربه - ﷺ - وذلك أن ملوك العرب كانت تحمي مراعي لمواشيها، وتتوعد من يقربها؛ (فيبعد) (^٢) عنها خوف ذَلِكَ، (ويحمي) (^٣) أيضًا ما يحيط بها ويقاربها، والله تعالى ملك الملوك وله حمى، وهي المحرمات التي ورد الشرع بها كالزنا وغيره فهي حمى الله تعالى التي منع من في خوله والتعرض له ولمقدماته وأسبابه، فمن خالف شيئًا من ذَلِكَ استحق العقوبة. نسأل الله تعالى العفو والحماية عما يكره.\nالثالثة عشرة: المضغة: القطعة من اللحم، سُميت به؛ لأنها تمضغ في الفم لصغرها. وجمعها: مُضَغ (^٤).\nالرابعة عشرة: قوله: (\"إِذَا صَلَحَتْ\"، \"وَإِذَا فَسَدَتْ\") هو بفتح اللام والسين، ويضمان في المضارع، ويُقال صَلُح وفسُد -بالضم- إذا صار الصلاح والفساد هيئة لازمة كظرف وشَرُف والمعنى: صارت تلك المضغة ذات صلاح وفساد.\nالخامسة عشرة: القلب سُميَّ بذلك؛ لتقلبه وسرعة الخواطر فيه\n_________\n(^١) في (ف): مشتبهات.\n(^٢) في (ج): وبعد.\n(^٣) في (ج): ويحتمي.\n(^٤) انظر: \"لسان العرب\" ٨/ ٤٥١ مادة: (مضغ).","vol":"3","page":200},{"text":"وترددها عليه، وأصله المصدر ثم نقل إلى هذا العضو، والتزمت العرب\nالتفخيم في قافه للفرق بينه وبين أصله، وقد قَالَ بعضهم: ليحذر اللبيب\nسرعة انقلاب قلبه؛ إذ ليس بين القلب والقلب إلا التفخيم ﴿وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ﴾ [العنكبوت: ٤٣].\nالسادسة عشرة: قوله - ﷺ -: (\"إِذَا صَلَحَتْ\") إلى قوله: (\"أَلَا وَهِيَ القَلْبُ\") هذا أصل عظيم. فحق على كل مكلف السعي التام في إصلاح قلبه ورياضة نفسه وحملها على الأخلاق الجميلة المحصلة لطهارة قلبه وصلاحه. أعاننا الله تعالى على ذَلِكَ.\nالسابعة عشرة: استدل بهذا ابن بطال على أن العقل في القلب، وأن ما في الرأس فهو من سبب العقل (^١)، وهو مذهب أصحابنا، وذهب آخرون إلى أنه في الرأس (^٢)، ولا دلالة في الحديث لواحد من المذهبين كما نبَّه عليه النووي في \"شرحه\".\nالثامنة عشرة: استدل به بعض أصحابنا على أحد الوجهين فيما إذا حلف لا يأكل لحمًا، فأكل قلبًا أنه يحنث به. وإليه مال أبو بكر الصيدلاني المروزي، والأصح أنه لا يحنث به؛ لأنه لا يُسمَّى لحمًا عرفًا.\n_________\n(^١) \"شرح ابن بطال\" ١/ ١١٧.\n(^٢) \"شرح النووي على صحيح مسلم\" ١١/ ٢٩.","vol":"3","page":201},{"text":"<span data-type='title' id=toc-244>٤٠ - باب أَدَاءُ الخُمُسِ مِنَ الإِيمَانِ</span>\n٥٣ - حَدَّثَنَا عَلِيُّ بْنُ الجَعْدِ قَالَ: أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ قَالَ: كُنْث أَقْعُدُ مَعَ ابن عَبَّاسِ، يُجْلِسُنِي عَلَى سَرِيرِهِ، فَقَالَ: أَقِمْ عِنْدِي حَتَّى أَجْعَلَ لَكَ سَهْمًا مِنْ مَالِي. فَأَقَمْتُ مَعَهُ شَهْرَيْنِ، ثُمَّ قَالَ: إِنَّ وَفْدَ عَبْدِ القَيْسِ لَمَّا أَتَوُا النَّبِيَّ - ﷺ - قَالَ: \"مَنِ القَوْمُ\" أَوْ \"مَنِ الوَفْدُ؟ \". قَالُوا: رَبِيعَةُ. قَالَ: \"مَرْحَبًا بِالْقَوْمِ -أَوْ بالْوَفْدِ- غَيْرَ خَزَايَا وَلَا نَدَامَى\". فَقَالوا: يَا رَسُولَ اللهِ، إِنَّا لَا نَسْتَطِيعُ أَنْ نَأْتِيَكَ إَلَّا فِي شَهْرِ الَحرَامِ، وَبَيْنَنَا وَبَيْنَكَ هذا الَحيُّ مِنْ كُفَّارِ مُضَرَ، فَمُرْنَا بِأَمْرٍ فَصْلٍ، نُخْبِرْ بِهِ مَنْ وَرَاءَنَا، وَنَدْخُل بِهِ الجَنَّةَ. وَسَأَلُوهُ عَنِ الأشرِبَةِ. فَأَمَرَهُمْ بِأَرْبَعٍ، وَنَهَاهُمْ عَنْ أَرْبَعٍ، أَمَرَهُمْ بِالإِيمَانِ باللهِ وَحْدَهُ، قَالَ: \"أتدْرُونَ مَا الإِيمَانُ باللهِ وَحْدَهُ؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"شَهَادَةُ أَنْ لَا إله إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَصِيَامُ رَمَضَانَ، وَأَنْ تُعْطُوا مِنَ المَغْنَمِ الخُمُسَ\". وَنَهَاهُمْ عَنْ أَرْبَعٍ: عَنِ الَحنْتَمِ، وَالدُّبَّاءِ، وَالنَّقِيرِ، وَالُمْزَفَّتِ. وَرُبَّمَا قَالَ: الُمقَيَّرِ. وَقَالَ: \"احْفَظُوهُنَّ، وَأَخْبِرُوا بِهِنَّ مَنْ وَرَاءَكُمْ\". [٨٧، ٥٢٣، ١٣٩٨، ٣٠٩٥، ٣٥١٠، ٤٣٦٨، ٤٣٦٩، ٦١٧٦، ٧٥٥٦ - مسلم:١٨ - فتح: ١/ ١٢٩]\nثنَا عَلِيُّ بْنُ الجَعْدِ نَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ قَالَ: كُنْتُ أَقْعُدُ مَعَ ابن عَبَّاسٍ، فيُجْلِسُنِي عَلَى سَرِيرِهِ فَقَالَ: أَقِمْ عِنْدِي حَتَّى أَجْعَلَ لَكَ سَمهْمًا مِنْ مَالِي. فَأَقَمْتُ مَعَهُ شَهْرَيْنِ، ثُمَّ قَالَ: إِنَّ وَفْدَ عَبْدِ القَيْسِ لَمَّا أَتَوُا النَّبِيَّ - ﷺ - قَالَ: \"مَنِ القَوْمُ أَوْ مَنِ الوَفْدُ؟ \". قَالُوا: رَبِيعَةُ. قَالَ: \"مَرْحَبًا بِالْقَوْمِ -أَوْ بِالْوَفْدِ- غَيْرَ خَزَايَا وَلَا نَدَامَى\". فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّا لَا نَسْتَطِيعُ أَنْ نَأْتِيَكَ إِلَّا فِي الشَهْرِ الحَرَامِ، وَبَيْنَنَا وَبَيْنَكَ هذا الحَيُّ مِنْ كُفَّارِ مُضَرَ، فَمُرْنَا بِأَمْرٍ فَصْلٍ، نُخْبِرْ بِهِ مَنْ وَرَاءَنَا، وَنَدْخُلْ بِهِ الجَنَّةَ.\nوَسَأَلهُ عَنِ الأَشرِبَةِ فَأَمَرَهُمْ بِأَرْبَعٍ، وَنَهَاهُمْ عَنْ أَرْبَعٍ، أَمَرَهُمْ بِالإِيمَانِ باللهِ وَحْدَهُ قَالَ: \"أتدْرُونَ مَا الإِيمَانُ باللهِ وَحْدَهُ؟ \". قَالُوا: اللهُ وَرَسُولُهُ","vol":"3","page":202},{"text":"أَعْلَمُ. قَالَ: \"شَهَادَةُ أَنْ لَا إلة إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَصِيَامُ رَمَضَانَ، وَأَنْ تُعْطُوا مِنَ المَغْنَمِ الخُمُسَ\".\nوَنَهَاهُمْ عَنْ أَرْبَع: عَنِ الحَنْتَمِ، وَالدُّبَّاءِ، وَالمقِيرِ، وَالْمُزَفَّتِ. وَرُبَّمَا قَالَ: المُقَيَّرِ. وَقَالَ: \"احْفَظُوهُنَّ وَأَخْبِرُوا بِهِنَّ مَنْ وَرَاءَكُمْ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه، لبخاري في عشرة مواضع من \"صحيحه\" هنا كما ترى، وفي خبر الواحد: عن علي بن الجعد، عن شعبة، وعن إسحاق، عن النضر، عن شعبة (^١).\nوفي كتاب: العلم عن بندار، عن غندر، عن شعبة (^٢)، وفي: الصلاة عن قُتيبة، عن عبَّاد بن عبَّاد (^٣)، وفي: الزكاة عن حجَّاج بن المنهال، عن حمَّاد (^٤)، وفي الخمس عن أبي النعمان، عن حمَّاد (^٥)، وفي مناقب قريش عن مسدد، عن حمَّاد (^٦)، وفي المغازي عن سُليمان بن حَرْب، عن حماد، و(^٧) عن إسحاق، عن أبي عامر العقدي، عن قرة (^٨)، وفي الأدب: عن عمران بن ميسرة، عن\n_________\n(^١) سيأتي برقم (٧٢٦٦) باب: وصاة النبي - ﷺ -، وفود العرب أن يبلغوا من وراءهم.\n(^٢) سيأتي برقم (٨٧) باب: تحريض النبي - ﷺ - وفد عبد القيس على أن يحفظوا الإيمان والعلم.\n(^٣) سيأتي برقم (٥٢٣) باب: ﴿مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ (٣١)﴾.\n(^٤) سيأتي برقم (١٣٩٨) باب: وجوب الزكاة.\n(^٥) سيأتي برقم (٣٠٩٥) باب: أداء الخمس من الدين.\n(^٦) سيأتي برقم (٣٥١٠).\n(^٧) الواو: من (ف).\n(^٨) سيأتي برقمي (٤٣٦٨، ٤٣٦٩) باب: وفد عبد القيس.","vol":"3","page":203},{"text":"عبد الوارِث، عن أبي التياح (^١)، وفي التوحيد: عن عَمْرو بن علي، عن أبي عاصم، عن قُرَّة (^٢).\nوأخرجه مسلم في: الإيمان والأشربة: عن خَلَف بن هشام، عن حمَّاد، وعن يحيى بن يحيى، عن عباد (^٣)، وفي: الإيمان وحده، عن أبي موسى، وأبي بكر بن أبي شيبة، وبندار، عن غندر، عن شعبة (^٤)، وعن ابن معاذ، عن أبيه، عن قرة، وعن نصر بن علي، عن أبيه، عن قرة، كلهم عن أبي جمرة به (^٥)، ولم يذكر البخاري في شيء من طرقه قصة الأشج وذكرها مسلم في الحديث فقال - ﷺ - للأشج -أشج عبد القيس-: \"إن فيك لخصلتين يحبهما الله الحلم والأناة\" (^٦).\nالوجه الثاني: في التعريف برواته:\nوقد سلف التعريف بابن عباس وشعبة، وأما أبو جمرة فهو -بالجيم والراء- وليس في \"الصحيحين\" من (يكنى) (^٧) بهذِه الكنية غيره ولا من اسمه جمرَة بل ولا في باقي الكتب الستة أيضًا، ولا في \"الموطأ\"، وفي كتاب الجياني أنه وقع في نسخة أبي ذر عن أبي الهيثم -بالحاء والزاي- وذلك وهم (^٨)، واسمه نصر بن عمران بن عصام، وقيل: ابن عاصم بن واسع الضبعي البصري.\n_________\n(^١) سيأتي برقم (٦١٧٦) باب: قول الرجل مرحبًا.\n(^٢) سيأتي برقم (٧٥٥٦)، باب: قول الله تعالى: ﴿وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ (٩٦)﴾.\n(^٣) مسلم (١٧/ ٢٣) كتاب: الإيمان، باب: الأمر بالإيمان بالله …، (١٧/ ٣٩) بعد حديث (١٩٩٥) كتاب: الأشربة، باب: النهي عن الانتباذ في المزفت .. مختصرًا.\n(^٤) مسلم (١٧/ ٢٤).\n(^٥) مسلم (١٧/ ٢٥).\n(^٦) مسلم (١٧/ ٢٥) كتاب: الإيمان، باب: الأمر بالإيمان بالله تعالى ورسوله.\n(^٧) من (ف).\n(^٨) \"تقييد المهمل\" ١/ ١٥٧.","vol":"3","page":204},{"text":"سمع: ابن عباس وابن عمر وغيرهما من الصحابة وخلقًا من التابعين، وعنه: أيوب وغيره من التابعين وغيرهم. كان مقيمً بنيسابور ثم خرج إلى مرو، ثم انصرف إلى سرخس وبها تُوفيَّ سنة ثمان وعشرين ومائة، وثَقِتُهُ مُتفقٌ عليها. والضبعي -بضم الضاد المعجمة ثم باء موحدة ثم عين مهملة- نسبة إلى ضبيعة بن قيس بن ثعلبة بن عكابة بن صعب بن علي بن بكر بن وائل. قال أبو أحمد الحاكم: ليس في المحدثين أبو جمرة غيره وما عداه أبو حمزة بالحاء المهملة (^١).\nوقد روى مسلم عن أبي حمزة -بالحاء المهملة- (عمران) (^٢) بن أبي عطاء القصاب -بياع القصب- الواسطي حديثًا واحدًا عن ابن عباس فيه ذكر معاوية وإرسال النبي - ﷺ - ابن عباس خلفه (^٣).\nقَالَ بعض الحفاظ: يروي شعبة عن سبعة يروون عن ابن عباس كلهم أبو حمزة -بالحاء والزاي- إلا هذا ويعرف هذا من غيره منهم أنه إذا أطلق عن ابن عباس أبو حمزة فهو هذا، وإذا أرادوا غيره ممن هو بالحاء قيدوه بالاسم والنسب أو الوصف (^٤) كأبي حمزة القصاب في\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٣٥، \"التاريخ الكبير\" ٨/ ١٠٤ (٢٣٥٢)، \"الجرح والتعديل\" ٨/ ٤٦٥ (٢١٣٠)، \"الثقات\" ٥/ ٤٧٦، \"تهذيب الكمال\" ٢٩/ ٣٦٢، ٣٦٥ (٦٤٠٨).\n(^٢) في (ف): عمر. والمثبت من (ج) وهو الصواب.\n(^٣) مسلم (٢٦٠٤) كتاب: البر والصلة، باب: من لعنه النبي - ﷺ - أو سبه.\n(^٤) انظر: \"مقدمة ابن الصلاح\" ص ٣٦٣، و\"صيانة صحيح مسلم\" ص ١٤٩.\nقال العراقي في \"التقييد والإيضاح\" ص ٣٩٤:\nوفيه نظر من حيث أن شعبة قد يروي عن غير نصر بن عمران ويطلقه فلا يذكر اسمه ولا نسبه مثاله ما رواه أحمد في \"مسنده\" ثنا محمد بن جعفر، ثنا شعبة، عن أبي حمزة سمعت ابن عباس يقول: مر بي رسول الله - ﷺ - وأنا ألعب مع الغلمان =","vol":"3","page":205},{"text":"آخر \"صحيح مسلم\" في قصة معاوية كما أسلفناه.\nوأما علي بن الجعد (خ، د) فهو: الإمام أبو الحسن علي بن الجعد بن عبيد الجوهري الهاشمي مولاهم البغدادي، سمع: الثوري ومالكًا وغيرهما من الأعلام، وعنه: أحمد والبخاري وأبو داود وغيرهم.\nقَالَ موسى بن داود: ما رأيت أحفظ منه، وكان أحمد يحض على الكتابة عنه. وقال يحيى بن معين: هو رباني العلم ثقة (ثقة) (^١) فقيل له: هذا الذي (قد) (^٢) كان منه -يعني: أنه كان يتهم بالجهم- فقال: ثقة صدوق، وقيل: إن الذي كان يقول بالجهم ولده الحسن قاضي بغداد، وأقوالهم في الثناء عليه والحفظ والإتقان مشهورة. وبقي ستين سنة أو سبعين سنة يصوم يومًا ويفطر يومًا، وُلِد سنة ست وثلاثين ومائة، ومات سنة ثلاثين ومائتين، ودفن بمقبرة باب حرب ببغداد (^٣).\n_________\n= فاختبأت من خلف باب .. الحديث فهذا شعبة قد أطلق الرواية عن أبي حمزة وليس هو نصر بن عمران وإنما هو أبو حمزة بالحاء المهملة والزاي القصاب واسمه عمران بن أبي عطاء.\nثم قال: وقد يروي شعبة أيضًا عن أبي جمرة، عن ابن عباس وهو نصر بن عمران وينسبه، مثاله ما رواه مسلم في الحج من رواية محمد بن جعفر قال: ثنا شعبة قال: سمعت أبا جمرة الضبعي يقول: تمتعت فنهاني ناس عن ذلك فأتيت ابن عباس … الحديث فهذا شعبة لم يطلق الرواية عن أبي جمرة بل نسبه بأنه الضبعي، وهذا لا يرد على عبارة المصنف ولكن أردت بإيراده أنه ربما نسب أبا جمرة الذي بالجيم وربما لم ينسب أبا حمزة الذي بالحاء كما تقدم من \"مسند أحمد\" والله أعلم. أهـ.\n_________\n(^١) من (ج).\n(^٢) من (ج).\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٢٦٦ (٢٣٦٢)، \"الجرح والتعديل\" ٦/ ١٧٨ (٩٧٤)، \"الثقات\" ٨/ ٤٦٦، \"تهذيب الكمال\" ٢/ ٣٤١ - ٣٥٢ (٤٠٣٤).","vol":"3","page":206},{"text":"الوجه الثالث: في بيان ألفاظه ومعانيه وفوائده:\nالأولى: قوله: (كُنْتُ أَقْعُدُ مَعَ ابن عَبَّاسٍ). يعني زمن ولايته البصرة من قِبلَ علي رضي الله (عنهما) (^١) وللبخاري في كتاب العلم عنه: كنت أترجم بين ابن عباس والناس (^٢)، ولمسلم: كنت أترجم بين يدي ابن عباس وبين الناس (^٣). قيل: إن لفظة يدي زائدة؛ لتتفق الروايات.\nوقيل: التقدير بينه وبين الناس.\nوالترجمة: التعبير بلغة عن لغة لمن لا يفهم، وقيل: كان يتكلم بالفارسية، وكان يترجم لابن عباس عمن تكلم بها.\nقَالَ ابن الصلاح: وعندي أنه كان يترجم عن ابن عباس إلى من خفي عليه من الناس لزحام أو لاختصار يمنع من فهمه، وليست الترجمة مخصوصة بتفسير لغة بأخرى، فقد أطلقوا على (قولهم) (^٤) باب كذا اسم الترجمة لكونه يعبر عما يذكره بعد.\nقَالَ النووي: والظاهر أنه يفهمهم عنه ويفهمه عنهم (^٥). وفي لفظ: فجاءته امرأة فسألته عن نبيذ الجر فقال: الحديث (^٦).\nالثانية: فيه جواز الترجمة والعمل بها، وجواز المترجم الواحد؛ لأنه من باب الخبر لا من باب الشهادة على المشهود، وبوب عليه\n_________\n(^١) في (ج): عنه.\n(^٢) سيأتي برقم (٨٧) باب: تحريض النبي - ﷺ - وفد عبد القيس على أن يحفظوا الإيمان والعلم.\n(^٣) مسلم (١٧) كتاب: الإيمان، باب: الأمر بالإيمان بالله تعالى ورسوله - ﷺ - وشرائع الدين والدعاء إليه …\n(^٤) من (ف).\n(^٥) \"مسلم بشرح النووي\" ١/ ١٨٦ وما قبله أيضًا من كلام النووي.\n(^٦) مسلم (١٧).","vol":"3","page":207},{"text":"البخاري في بعض طرقه: باب الترجمة بين يدي الحاكم (^١).\nالثالثة: السرير: معروف وجمعه: سُرُر -بضم الراء- كما جاء به القرآن الكريم، ويجوز فتحها، وكذا ما أشبهها من المضعف كجديد وجُدُد ودليل ودُلُل ونظائره، ويجوز فيها ضم الثاني وفتحه، والضم أشهر، والفتح حكاه الواحدي والجوهري وغيرهما (^٢)، ولا وجه لمن أنكره.\nالرابعة: فيه استحباب إكرام كبير القدر من جلسائه، ورفع مجلسه (وتخصيصه) (^٣) فيه على غيره.\nالخامسة: معنى قوله: (أَقِمْ عِنْدِي حَتَّى أَجْعَلَ لَكَ سَهْمًا مِنْ مَالِي) أقم عندي لتساعدني على فهم كلام السائلين، فإنه كان يترجم له كما سلف، ويخبره بمراد السائل الأعجمي ويخبر السائل بقول ابن عباس.\nالسادسة: الوفد: الجماعة المختارة من القوم ليتقدموهم في لقى العلماء، والمصير إليهم في المهمات. واحدهم: وافد. قَالَ ابن سيده: يُقال: وفد عليه وإليه وفدًا ووُفُودًا، ووِفَادة وإِفَادة على البدل: قَدِمَ، وأوفده عليه، وهم الوفد والوفود.\nفأما الوفد: فاسم (للجمع) (^٤)، وقيل: جمع. وأما الوفود فجمع (وافد) (^٥) وفد أوفده إليه (^٦).\n_________\n(^١) سيأتي معلقًا قبل حديث (٧١٩٦) كتاب: الأحكام.\n(^٢) \"الصحاح\" ٦٨٢/ ٢، مادة: (سرر).\n(^٣) في (ف): تخصصه.\n(^٤) في (ج): لجمع.\n(^٥) في (ف): واحد، وفي (ج): وفد، والمثبت من \"المحكم\".\n(^٦) \"المحكم\" ١٠/ ١٤٠.","vol":"3","page":208},{"text":"وفي \"الجامع\" للقزاز: ووفوده والقوم يفدون وأوفدتهم أنا إيفادًا وواحد الوفد: وافد.\nوفي \"الصحاح\": وفد فلان على الأمير رسولًا، والجمع: وُفُد، وجمع الوُفُد: أوفاد، والاسم: الوفادة وأوفدته أنا إلى الأمير: أرسلته (^١).\nوفي \"المغيث\" و\"مجمع الغرائب\": الوفد قوم يجتمعون فيردون البلاد (^٢). وما ذكرته أولًا هو قول صاحب \"التحرير\" وجزم به النووي في \"شرحه\" لهذا الكتاب (^٣)، وقال القاضي: هم القوم يأتون الملك ركبانًا (^٤)، ويؤيد ما ذكره أن ابن عباس فسَّر قوله تعالى: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا (٨٥)﴾ [مريم: ٨٥] قَالَ: ركبانًا (^٥).\nالسابعة: وفد عبد القيس تقدموا قبائل عبد القيس للمهاجرة إلى رسول الله - ﷺ - وكانوا أربعة عشر راكبًا رئيسهم الأشج العصري واسمه: المنذر بن عائذ -بالذال المعجمة، وقال الكلبي: المنذر بن الحارث ابن زياد، وقيل: المنذر بن عامر، وقيل: ابن عبيد، وقيل: عبد الله بن عوف، قاله ابن سعد (^٦)، ولُقّب بالأشج؛ لأثر كان في وجهه (^٧) وسبب\n_________\n(^١) \"الصحاح\" ٢/ ٥٥٣، مادة: (وفد).\n(^٢) \"المجموع المغيث\" ٣/ ٤٣٨.\n(^٣) وذكره أيضًا النووي في \"شرح مسلم\" ١/ ١٨١.\n(^٤) \"مشارق الأنوار\" ٢/ ٢٩٢ مادة (و. ف. د).\n(^٥) رواه الطبري في \"تفسيره\" ٨/ ٣٨٠ (٣٢٩٣١).\n(^٦) \"الطبقات الكبرى\" ٥/ ٥٥٨ - ٥٥٩.\n(^٧) انظر ترجمته في: \"معجم الصحابة\" ٣/ ١٠٣، \"معرفة الصحابة\" ١/ ٣٥٨، \"الاستيعاب\" ١/ ٢٢٦، \"أسد الغابة\" ١/ ١١٦ - ١١٧، ٥/ ٢٦٧.","vol":"3","page":209},{"text":"وفادتهم؛ أن منقذ بن (حيان) (^١) أحد بني غنم بن وديعة كان متجره إلى يثرب بملاحف وتمر من هجر بعد الهجرة فمر به النبي - ﷺ - فنهض منقذ إليه فقال النبي - ﷺ - لمنقذ بن حيان: \"كيف جمع قومك؟ \" ثم سأله عن أشرافهم (وتسميتهم) (^٢). فأسلم منقذ وتعلم الفاتحة وأُقْرِأَ ثم رحل إلى هجر. فكتب النبي - ﷺ - إلى جماعة عبد القيس فكتمه، ثم اطَّلَعَتْ عليه أمرأته -وهي بنت المنذر بن عائذ -بالذال المعجمة- (بن المنذر) (^٣) بن الحارث بن النعمان بن زياد بن عصر بن عوف بن عمرو بن عوف بن بكر بن عوف بن أنمار بن (عمرو) (^٤) بن وديعة بن لُكَيْز -بالزاي- بن قصي بن عبد القيس بن أفصى -بالفاء ثم صاد مهملة- بن دعمي بن جديلة بن أسد بن ربيعة بن نزار (بن معد بن عدنان) (^٥)، والمنذر هذا هو: الأشج -كما سلف- سماه - ﷺ - به؛ لأثر كان في وجهه -كما سلف- وكان منقذ (يُصلي ويقرأ) (^٦)، فذكرت لأبيها فتلاقيا، فوقع الإسلام في قلبه ثم ثار الأشج إلى قومه عصر ومحارب بكتاب رسول الله - ﷺ - فقرأه عليهم فوقع الإسلام في قلوبهم، وأجمعوا على السير إلى رسول الله - ﷺ -، فسار الوفد، فلما دنوا من\n_________\n(^١) في (ج): حبان والمثبت هو الصواب كما في \"الطبقات الكبرى\" ٥/ ٥٦٣، \"التاريخ الكبير\" ٨/ ١٨ (١٩٩٤)، \"الجرح والتعديل\" ٨/ ٣٦٧ (١٦٧٨)، وقال ابن حبان في \"الثقات\" ٧/ ٥١١ (١١٢٢١): وقد قيل: منقذ بن حبان. اهـ.\n(^٢) في (ف): يسميهم.\n(^٣) من (ف).\n(^٤) في (ف): عمر. والمثبت هو الصواب كما في \"معجم الصحابة\" ٣/ ١٠٣، \"أسد الغابة\" ٥/ ٢٦٧.\n(^٥) من (ج).\n(^٦) في (ج): يقرأ ويصلي.","vol":"3","page":210},{"text":"الوديعة قَالَ النبي - ﷺ -: \"أتاكم وفد عبد القيس خير أهل المشرق وفيهم الأشج العصري غير ناكبين ولا مبدلين ولا مرتابين\" إذ لم يسلم قوم حتى وتروا (^١).\nقَالَ القاضي: وكان وفودهم عام الفتح قبل خروج النبي - ﷺ - إلى مكة (^٢).\nفائدة:\nالقيس في اللغة: الشدة، وبه سُميَّ امرؤ القيس. أي: رجل الشدة (^٣).\nالثامنة: قوله: قَالَ: (\"مَنِ القَوْمُ\" أَوْ \"مَنِ الوَفْدُ؟ \") هو شك من بعض الرواة قالوا: ربيعة هذا نسبة إلى جدهم الأعلى فإن عبد القيس هو ابن (أفصى) (^٤) بن دعمي بن جديلة بن أسد بن ربيعة كما سلف.\nالتاسعة: قوله: (\"قَالَ: مَرْحَبًا بِالْقَوْمِ\") هو من الرُّحب -بضم الراء- وهو: السعة، والرَّحب بالفتح: الشيء الواسع. ومرحبًا منصوب بفعل مضمر لا يظهر أي: صادفت رحبًا، وأتيت رحبًا وسعة فاستأنس. وقال الفراء: معناه: رحب الله بك مرحبًا كأنه وضع موضع الترحيب، والعرب أيضًا تقول: يرحبك الله ويسهلك، ومرحبًا بك وسهلًا. ذكره الهروي وغيره، وأكثرت العرب منه ومرادها: البر والإكرام وحسن اللقاء.\nالعاشرة: قوله: (\"غَيْرَ خَزَايَا وَلَا نَدَامَى\") هكذا وقع هنا، وجاء في\n_________\n(^١) انظر: \"مسلم بشرح النووي\" ١/ ١٨١.\n(^٢) \"إكمال المعلم\" ١/ ٢٢٩.\n(^٣) انظر: \"لسان العرب\" ٦/ ١٨٨.\n(^٤) في (ج): قصي.","vol":"3","page":211},{"text":"غير ذا الموضع \"غَيْرَ الخَزَايَا وَلَا النَدَامَى\" (^١) بالألف (واللام) (^٢) فيهما، وفي رواية لمسلم: \"غَيْرَ خَزَايَا وَلَا النَدَامَى\" (^٣) وكله صحيح و\"غير\" منصوب على الحال. هكذا الرواية، وتُؤيده رواية البخاري في موضع آخر: \"مرحبًا بالقوم الذين جاءوا غير خزايا ولا ندامى\" (^٤). وأشار صاحب \"التحرير\" إلى أنه روي بالكسر على الصفة للقوم، والمعروف الأول، وأما معناه: فالخزايا جمع خزيان كحيران وحيارى، والخزيان: المستحيي.\nوقيل: الذليل المهان (وبه جزم ابن التين في المغازي فقال: أي غير أذلاء ولا مهانين، يقال: خزي الرجل يخزى خزيًا إذا هلك، وخزي إذا استحيا قال: ويحتمل أن يريد: أنكم لن تقعوا في بلية، قال ابن السكيت (^٥): خزي إذا وقع في بلية) (^٦).\nوأما الندامى فقيل: جمع ندمان، بمعى: نادم وهي لغة في نادم حكاها القزاز والجوهري وغيرهما (^٧) وعلى هذا هو على بابه، وقيل: جمع نادم اتباعًا للخزايا، وكان الأصل نادمين فأُتْبع لخزايا تحسينًا للكلام، وهذا الإتباع كثير في كلام العرب، وهو فصيح.\n_________\n(^١) رواها ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٢٥٤ (١٦١٦)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٤٠٠ (٣٩١)، وأبو نعيم في \"مستخرجه على مسلم\" ١/ ١١١ (١٠٥)، والبيهقي في \"الشعب\" ٤/ ٦٠.\n(^٢) من (ج).\n(^٣) مسلم (١٧/ ٢٤) كتاب: الإيمان، باب: الأمر بالإيمان بالله.\n(^٤) سيأتي برقم (٦١٧٦).\n(^٥) \"إصلاح المنطق\" ص ٣٧٣.\n(^٦) من (ج).\n(^٧) \"الصحاح\" ٥/ ٢٠٤٠، \"النهاية في غريب الحديث والأثر\" ٥/ ٣٦، وانظر: \"لسان العرب\" ٧/ ٤٣٨٦، مادة: (ندم).","vol":"3","page":212},{"text":"ومنه قوله - ﷺ -: \"ارجعن مأزورات غير مأجورات\" (^١) أتبع مأزورات لمأجورات، ولو أفرد ولم يتبع لقال: موزورات. كذا قاله الفراء وجماعات، قالوا: ومنه قول العرب: إني لآتيه بالغدايا والعشايا. جمعوا الغداة: غدايا؛ إتباعًا لعشايا، وأصله: غدوات.\nوأما معنى \"غير ندامى\" فالمقصود: أنه لم يكن منهم تأخُر عن الإسلام ولا عناد، ولا أصابكم إسار ولا سبيًا ولا ما أشبه ذَلِكَ مما يستحيون بسببه أو يذلون أو يهانون أو يندمون، فهذا إظهار لشرفهم حيث دخلوا في الإسلام طائعين من غير خزي ثم لما أسلموا احترموا.\n_________\n(^١) روي من حديث علي بن أبي طالب وأنس بن مالك ومورق العجلي، أما حديث علي فرواه ابن ماجه (١٥٧٨) كتاب: الجنائز، باب: ما جاء في اتباع النساء الجنائز، والبزار في \"مسنده\" ٢/ ٢٤٩ (٦٥٣)، والبيهقي في \"السنن\" ٤/ ٧٧ كتاب: الجنائز، باب: ما ورد في نهي النساء عن اتباع الجنائز، وابن الجوزي في \"العلل\" ٢/ ٤٢٠ (١٥٠٧)، وجوَّد إسناده، وقال البوصيري في \"مصباح الزجاجة\" ٢/ ٤٤: هذا إسناد مختلف فيه من أجل دينار، وإسماعيل بن سلمان أورده ابن الجوزي في \"العلل المتناهية\" ورواه الحاكم من طريق إسرائيل، ومن طريق الحاكم رواه البيهقي.\nأما حديث أنس بن مالك، فرواه أبو يعلى ٧/ ١٠٩ (٤٠٥٦)، ٧/ ٢٦٨ (٤٢٨٤) والخطيب في \"تاريخ بغداد\" ٦/ ٢٠١، وقال الهيثمي في \"المجمع\" ٣/ ٢٨: رواه أبو يعلى، وفيه الحارث بن زياد، قال الذهبي: ضعيف.\nوقال المناوي في \"فيض القدير\" ١/ ٦٠٥ بعدما أورد كلام ابن الجوزي والهيثمي: وقال الدميري: حديث ضعيف تفرد به ابن ماجه وفيه إسماعيل بن سليمان الأزرق ضعفوه. ثم قال: وبهذا التقرير انكشف أن رمز المصنف لصحته صحيح في حديث علي لا في حديث أنس فَخُذْه منقحًا. اهـ. بتصرت، ورد الألباني قول المناوي وضعف الحديث كما في \"الضعيفة\" (٢٧٤٢).\nوأما حديث مورق العجلي، فرواه عبد الرزاق في \"المصنف\" ٣/ ٤٥٦ - ٤٥٧ (٦٢٩٨) عن الثوري، عن رجل عنه مرسلًا. وقد صح النهي عن اتباع النساء الجنائز كما في \"صحيح مسلم\" (٩٣٨).","vol":"3","page":213},{"text":"الحادية عشرة: قوله: (إِنَّا لَا نَسْتَطِيعُ أَنْ نَأْتِيَكَ إِلَّا فِي شَهْرِ الحَرَامِ).\nالمراد: جنس الأشهر الحرم، وهي أربعة: ذو القعدة، وذو الحجة، والمحرم، ورجب. وفي رواية لمسلم: (في أشهر الحرم) (^١). أي: في أشهر الأوقات الحرم، وإنما مكنوا في هذِه الأشهر دون غيرها؛ لأن العرب كانت لا تقاتل فيها، وما ذكرناه من عد الأشهر الحرم هو المستحسن في عدها وتظاهرت عليه الأخبار، وقيل: تعد من سنة واحدة.\nالثانية عشرة: قوله: (وَبَيْنَنَا وَبَيْنَكَ هذا الحَيُّ مِنْ كُفَّارِ مُضَرَ). أي: في طريقنا من المدينة نمر عليهم. وأصل الحي: منزل القبيلة ثم سُميت به اتساعًا؛ لأن بعضهم يحيا ببعض، قاله في \"المطالع\"، وقال ابن سيده: إنه بطن من بطون العرب (^٢).\nقَالَ الكلبي: وأول العرب شعوب ثم قبائل ثم عمائر ثم بطون، ثم أفخاذ، ثم فصائل، ثم عشائر (^٣). وقدم الأزهري العشائر على الفصائل قَالَ: وهم الأحياء.\n_________\n(^١) مسلم (١٨) كتاب: الإيمان، باب: الأمر بالإيمان بالله … من حديث أبي سعيد الخدري.\n(^٢) \"المحكم\" ٣/ ٣٠٣.\n(^٣) وقد نظمها بعضهم، قال العلامة محمد بن عبد الرحمن الغرناطي:\nالشعْبُ ثم قبيلةٌ وعِمَارة … بطْنٌ وفخذٌ فالفصيلة تابِعَهْ\nفالشعبُ مجتمعُ القبيلةِ كُلّها … ثم القبيلة للِعمارةِ جامِعَهْ\nوالبطنُ تَجْمَعُه العمائِرُ فاعلَمَنْ … والفَخْذُ تَجْمَعُه البطونُ الواسِعَهْ\nوالفخْذُ يجمع للفصائل هَاكَها … جاءت على نَسَق لها متتابِعَهْ\nفخزيمةٌ شَعْبٌ وإنّ كِنانةً … لقبيلةٌ منها الفضائلُ نابِعَهْ\nوقريشها تُسْمَى العِمَارةَ يا فتى … وقُصيُّ بطنٌ للأَعَادي قَامِعَه\nذا هاشمُ فَخِذٌ وذا عَبّاسُهَا … كَنْزُ الفصيلةِ لا تُناطُ بِسَابِعَهْ\nانظر: \"تاج العروس\" ٢/ ١١٤ مادة (شعب).","vol":"3","page":214},{"text":"وذكر الجواني (^١) في \"الفاضلية\" أن العرب على طبقات عشر أعلاها الجذم ثم الجمهور ثم الشعوب -واحدها: شعب- ثم القبيلة، ثم العمارة، ثم البطن، ثم الفخذ، ثم العشيرة، ثم الفصيلة، ثم الرهط.\nوقال ابن دريد: الحي: الشعب العظيم من الناس (^٢).\nالثالثة عشرة: قوله: (فَمُرْنَا بِأَمْرٍ فَصْلٍ). أي: بين واضح ينفصل به المراد ولا يشكل. قاله الخطابي وغيره (^٣).\nالرابعة عشرة: قوله: (نُخْبِر) هو بالرفع على الصفة لأمر، قَالَ القرطبي: كذا قيدناه على من يوثق.\nوقوله: (وَنَدْخُلْ بِهِ الجَنَّةَ) يجوز رفعه على الصفة وجزمه على (جواب) (^٤) الأمر.\nقَالَ القرطبي: قيدناه بهما كأنه قال إن أمرتنا بأمر واضح فعلناه ورجونا دخول الجنة به (^٥).\n_________\n(^١) هو محمد بن أسعد بن عليّ بن معمر بن عمر بن عليّ بن الحسين بن أحمد بن عليّ ابن إبراهيم بن محمد بن الحسن محمد الجواني، الشريف أبو علي، ولد سنة خمس وعشرين وخمسمائة. وكان علامة النسب في عصره، وولي نقابة الأشراف مدة بمصر، من مصنفاته: كتاب \"طبقات الطالبيين\"، و\"تاج الأنساب ومنهاج الصواب\"، و\"المقدمة الفاضلية في الأنساب\"، و\"ديوان العرب وجوهرة الأدب في إيضاح النسب\"، توفي سنة ثمان وثمانين وخمسمائة.\nانظر ترجمته في: \"تاريخ الإسلام\" ٤١/ ٣٠٧ - ٣٠٨، \"الوافي بالوفيات\" ٢/ ٢٠٢، \"هدية العارفين\" ص ٧٤٧.\n(^٢) الذي ذكره في \"جمهرة اللغة\" ١/ ٣٤٣: أن الشعب: الحي العظيم من الناس نحو حِمير وقُضاعة وجُرْهُم.\n(^٣) \"أعلام الحديث\" ١/ ١٨٥.\n(^٤) في (ف): جواز.\n(^٥) \"المفهم\" ١/ ١٧٤.","vol":"3","page":215},{"text":"وقوله: (وَنَدْخُل)، كذا هو هنا بالواو وفي البخاري أيضًا ومسلم بحذفها (^١).\nالخامسة عشرة: قوله: (فَأَمَرَهُمْ بِأَرْبَعٍ، وَنَهَاهُمْ عَنْ أَرْبَعٍ، أَمَرَهُمْ بِالإِيمَانِ باللهِ وحده) إلى آخره. وعدَّ خمسة ويجاب: بأنه أمرهم بالأربع التي وعدهم ثم زادهم خامسة وهي أداء الخمس؛ لأنهم كانوا مجاورين كفار مضر فكانوا أهل جهاد، ويكون قوله: (\"وَأَنْ تُعْطُوا مِنَ المَغْنَمِ الخُمُسَ\"). معطوفًا على أربع أي: أمرهم باربع وبأن يعطوا، والشهادتان في حكم واحد. وجواب ثانٍ وهو أن أول الأربع إقام الصلاة، وذكر كلمة التوحيد؛ لأنها الأساس، وقد رواه البخاري في كتاب: الأدب وفيه: \"أقيموا الصلاة\" (^٢) إلى آخره وليس فيه ذكر الشهادة، وفي بعض طرقه حذف الصوم (^٣).\nالسادسة عشرة: هذا الحديث موافق لحديث: \"بُني الإسلام على خمس\" (^٤) ولتفسير الإسلام بخمسة في حديث جبريل -﵇- (^٥) وقد سلف أن ما يُسمى إسلامًا يُسمى إيمانًا. قيل: وإنما لم يذكر هنا\n_________\n(^١) البخاري (٦١٧٦): كتاب: الأدب، باب: قول الرجل مرحبًا، و(٧٢٦٦) كتاب: أخبار الآحاد، باب: وصاة النبي - ﷺ - وفود العرب أن يبلغوا من وراءهم، ومسلم (١٧) كتاب: الإيمان، باب: الأمر بالإيمان بالله تعالى ورسوله.\n(^٢) سيأتي برقم (٦١٧٦) كتاب: الأدب، باب: قول الرجل مرحبًا.\n(^٣) سيأتي برقم (٢٥٣) كتاب: مواقيت الصلاة، باب: ﴿مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ (٣١)﴾، و(١٣٩٨) كتاب: الزكاة، باب: وجوب الزكاة. و(٣٥١٠) كتاب: المناقب، و(٤٣٦٩) كتاب: المغازي، باب: وفد عبد القيس.\n(^٤) سبق برقم (٨) كتاب: الإيمان، باب: ﴿دُعَاؤُكُمْ﴾: إيمانكم.\n(^٥) سبق برقم (٥٠) باب: سؤال جبريل النبي - ﷺ -.","vol":"3","page":216},{"text":"الحج؛ لأنه لم يكن فُرِضَ بعد، وفيه نظر؛ لأن هذا كان عام الفتح، والحج فُرض قبل ذَلِكَ إما سنة خمس أو سنة ست.\nقَالَ القاضي: والجهاد لم يكن فُرِضَ أيضًا لأن فرضه العام نزل في سورة براءة سنة ثمان بعد الفتح. قَالَ: وجاء في بعض طرق هذا الحديث حذف الصوم وهو إغفال من الراوي؛ لعدم الحفظ من بعضهم (^١).\nالسابعة عشرة: الخُمس -بضم الميم وتسكن- وكذا الثلث والربع إلى العشر يُضم ثانيه ويسكن.\nالثامنة عشرة: فيه دلالة على وجوب الخمس في الغنيمة قلَّت أم كَثُرت وإن لم يكن الإمام في السرية (الغازية) (^٢). وسيأتي بسطه في موضعه إن شاء الله تعالى (ذَلِكَ) (^٣) وقدره.\nالتاسعة عشرة: (الحَنتم) -بفتح الحاء المهملة وإسكان النون ثم مثناة فوق مفتوحة- جرار خضر على أصح الأقوال، وقد جاء في \"صحيح مسلم\" في كتاب الأشربة تفسيره بها (^٤).\nثانيها: أنها الجرار مطلقًا.\nثالثها: أنها جرار مقيرات الأجواف يؤتى بها من مضر، زاد بعضهم أنها حُمْر.\nرابعها: أنها جرار حمر أعناقها، وقيل: أفواهها في جنوبها يُجلب فيها الخمر من مضر، وقيل: من الطائف، وكان ناس ينتبذون فيها يضاهون به الخمر.\n_________\n(^١) \"إكمال المعلم\" ١/ ٢٢٩.\n(^٢) في (ف): المغازية.\n(^٣) من (ف).\n(^٤) مسلم (١٩٩٣) كتاب: الأشربة، باب: النهي عن الانتباذ قي المزفت والدباء والحنتم.","vol":"3","page":217},{"text":"خامسها: أنها جرار كانت تعمل من طين وشعر ودم (^١)، وعبارة \"المحكم\" أنها جرار خضر تضرب إلى الحمرة (^٢). وعبارة الخطابي إنها جرار مطلية بما يسد مسام الخزف ولها التأثير في الانتباذ؛ لأنها كالمزفت (^٣). وعبارة ابن حبيب: هي الجر وكل ما كان من فخار أبيض أو أخضر. وردَّ عليه بأنها ما طلي من الفخار بالحنتم المعمول من الزجاج وغيره.\nوأما (الدباء): بالمد فهو: اليقطين اليابس أي الوعاء منه، وهو بضم الدال وقد تكسر وقد يقصر.\nوأما (النقير): فهو جذع ينقر وسطه (وينبذ) (^٤) فيه كما جاء في \"صحيح مسلم\" مبينًا مرفوعًا (^٥).\nوأما (المقير): فهو المزفت وهو المطلي بالقار وهو الزفت، وقيل: الزفت: نوع من القار. والصحيح الأول، وفي \"صحيح مسلم\" (^٦) عن ابن عمر قَالَ: المزفت هو المقير. وعبارة ابن سيده وغيره: أنه شيء أسود تطلى به الإبل والسفن (^٧). وقال أبو حنيفة (^٨): إنه شجر مر.\n_________\n(^١) انظر: \"مسلم بشرح النووي\" ١/ ١٨٥.\n(^٢) \"المحكم\" ٤/ ٥٤.\n(^٣) في \"أعلام الحديث\" ١/ ١٨٥ قال: والحناتم: الجرار، وفي \"معالم السنن\" ٤/ ٢٤٨ قال: أما الحنتم فجرار كانت تحمل إلينا فيها الخمر.\n(^٤) في (ج): وينتبذ.\n(^٥) مسلم (١٨) كتاب: الإيمان، باب: الأمر بالإيمان بالله ورسوله وشرائع الدين.\n(^٦) مسلم (١٩٩٧) كتاب: الأشربة، باب: النهي عن الانتباذ في المزفت والدباء والحنتم والنقير.\n(^٧) \"المحكم\" ٦/ ٣٠٩.\n(^٨) هو أحمد بن داود الدنيوري النحوي، تلميذ ابن السكيت. انظر \"سير أعلام النبلاء\" ١٣/ ٤٢٢.","vol":"3","page":218},{"text":"العشرون: النهي عن الانتباذ في هذِه الأربع، وهو أن يجعل في الماء حبات من تمر أو زبيب أو نحوهما؛ ليحلو (ويشرب) (^١)؛ لأنه يسرع فيها الإسكار فيصير حرامًا وتبطل ماليته، ففيه إضاعة المال، وربما شربه بعد أن صار مسكرًا ولا يدري.\nولم يُنْه عن الانتباذ في أسقية الأدم بل أذن فيها؛ لأنها لرقتها لا يبقى فيها المسكر بل إذا صار مسكرًا شقها غالبًا، ثم إن هذا النهي كان في أول الإسلام ثم نسخ، ففي \"صحيح مسلم\" من حديث بريدة - ﵁ - أن رسول الله - ﷺ - (قَالَ) (^٢): \"كنت نهيتكم عن الانتباذ إلا في الأسقية فانتبذوا في كل وعاء، ولا تشربوا مسكرًا\" (^٣).\nهذا مذهب الشافعي والجمهور، وذهبت طائفة إلى أن النهي باقٍ، منهم: مالك وأحمد وإسحاق حكاه الخطابي عنهم قَالَ: وهو مروي عن (ابن عمر) (^٤) وابن عباس (^٥)، وذِكْرُ ابن عباس هذا الحديث لما اسْتُفْتي\n_________\n(^١) في (ف): أو يشرب.\n(^٢) من (ف).\n(^٣) مسلم (٩٧٧) كتاب: الجنائز، باب: استئذان النبي - ﷺ - ربه -﷿- في زيارة قبر أمه.\n(^٤) في الأصول: عمر، والمثبت هو الصواب، كما في \"معالم السنن\".\n(^٥) \"معالم السنن\" للخطابي ٤/ ٢٤٨، وحديث ابن عمر رواه مسلم (١٩٩٧) كتاب: الأشربة، باب: النهي عن الانتباذ في المزفت والدباء والحنتم والنقير، وبيان أنه منسوخ وأنه اليوم حلال، ما لم يصر مسكرًا، وأبو داود (٣٦٩٠، ٣٦٩١) كتاب: الأشربة، باب: في الأوعية، والترمذي (١٨٦٨) كتاب: الأشربة، باب: ما جاء في كراهية أن ينبذ في الدباء والنقير والحنتم، والنسائي ٨/ ٣٠٣ - ٣٠٤ كتاب: الأشربة، باب: ذكر الأوعية التي نهي عن الانتباذ فيها دون ما سواها مما لا تشتد أشربتها كاشتداده فيها، وابن ماجه (٣٤٠٢) كتاب: الأشربة، باب: النهي عن نبيذ الأوعية، وأحمد ١/ ٢٧.\nوحديث ابن عباس هو حديث الباب وفي بعض رواياته أنه استفتي في ذلك فأجاب بهذا الحديث.","vol":"3","page":219},{"text":"دليلٌ على أنه يعتقد النهي ولم يبلغه الناسخ، والصواب الجزم بالإباحة؛ لصريح النسخ (^١).\nالحادية بعد العشرين: قوله - ﷺ -: (\"وَأَخْبِرُوا بِهِنَّ مَنْ وَرَاءَكُمْ\") فيه دلالة على قبول خبر الواحد، وقد أخرجه البخاري فيه (^٢)، كما سلف، وقوله: \"مَن\". هو بفتح الميم، ورواه مسلم مرة كذلك ومرة بكسرها (^٣) والهمز في \"وراءكم\"، وقوله أولا: (مَن وراءنا). لا خلاف أنه مفتوح الميم.\nالثانية بعد العشرين: قد اشتمل هذا الحديث على أنواع من العلوم وقد أشرنا إلى بعضها، ومنها: وفادة الفضلاء والرؤساء إلى الأئمة عند الأمور المهمة.\nومنها: تقديم الاعتذار بين يدي المسألة.\nومنها: بيان مهمات الإسلام وأركانه سوى الحج.\nومنها: أن الأعمال تُسمى إيمانًا وهو مراد البخاري هنا.\nومنها: ندب العَالِم إلى إكرام الفاضل.\nومنها: استعانة العالم في تفهيم الحاضرين والفهم عنهم كما (فعل) (^٤) ابن عباس.\n_________\n(^١) انظر هذِه المسألة في: \"شرح معاني الآثار\" ٤/ ٢٢٣ - ٢٢٩، \"المنتقى\" ٣/ ١٤٨، \"مسلم بشرح النووي\" ١/ ١٨٥ - ١٨٦، \"المغني\" ١٢/ ٥١٤ - ٥١٥، \"نيل الأوطار\" ٥/ ٤١٦.\n(^٢) سيأتي برقم (٧٢٦٦) كتاب: أخبار الآحاد، باب: وصاة النبي - ﷺ - وفود العرب أن يبلغوا من وراءهم.\n(^٣) \"صحيح مسلم\" (١٧/ ٢٤) كتاب: الإيمان، باب: الأمر بالإيمان بالله ورسوله.\n(^٤) في (ج): فعله.","vol":"3","page":220},{"text":"ومنها: استحباب قول الرجل لزواره وشَبَهِهِم: مرحبًا (^١).\nومنها: أنه ينبغي للعالم أن يحث الناس على تبليغ العلم وإشاعة أحكام الإسلام.\nومنها: أنه لا كراهة في قول رمضان من غير تقييد بالشهر.\nومنها: أنه لا (عيب) (^٢) على طالب العلم والمستفتي إذا قَالَ للعالم: أوضح لي الجواب. ونحو هذِه العبارة.\nومنها: جواز الثناء على الإنسان في وجهه إذا لم يخف (فتنة وإعجابًا) (^٣) ونحوه.\nومنها: الترجمة في الفتوى وقبول خبر الواحد كما سلف.\nومنها: وجوب الخمس في الغنيمة.\nخاتمة: جاء في هذا الخبر أن وفد عبد القيس لما وصلوا المدينة بادروا إلى النبي - ﷺ - وأقام الأشج فجمع رحالهم وعقل ناقته ولبس ثيابًا جددًا، ثم أقبل إلى النبي - ﷺ - فقربه وأجلسه إلى جانبه، ثم إن النبي - ﷺ - قَالَ لهم: \"تبايعوني على أنفسكم وقومكم؟ \" فقال القوم: نعم. فقال الأشج: يا رسول الله، إنك إن تزايل الرجل عن شيء أشد عليه من دينه، نبايعك على أنفسنا وترسل معنا من يدعوهم، فمن اتبع كان منا، ومن أبى قاتلناه. قَالَ: \"صدقت، إن فيك لخصلتين يحبهما الله الحلم والأناة\" (^٤).\n_________\n(^١) قال الحافظ في \"الفتح\" ١/ ١٣١: وأفاد العسكري أن أول من قال مرحبًا سيف بن ذي يزن. اهـ.\n(^٢) في (ج): عتب.\n(^٣) في (ف): فتنة وإعجاب، وفي (ج): فيه بإعجاب.\n(^٤) ذكر هذا الخبر بتمامه النووي في \"مسلم بشرح النووي\" ١/ ١٨٩.","vol":"3","page":221},{"text":"وجاء في مسند أبي يعلى (^١): فقال: يا رسول الله، كانا فِيَّ أم حَدَثًا؟\nقَالَ: \"بل قديم\". قَالَ: الحمد لله الذي جبلني على خلقين يحبهما الله.\nوالأناة: بفتح الهمزة مقصور هي: تربصه حتى نظر في مصالحه\nوهي الأناة، والثانية: الحلم وهي هذِه الأخيرة الدالة على صحة عقله\nوجودة نظره للعواقب.\n_________\n(^١) ١٢/ ٢٤٢ (٦٨٤٨).","vol":"3","page":222},{"text":"<span data-type='title' id=toc-245>٤١ - باب مَا جَاءَ أَنَّ الأَعْمَالَ بِالنِّيَّةِ وَالْحِسْبَةِ وَلِكُلِّ امْرِئٍ مَا نَوَى</span>\nفَدَخَلَ فِيهِ الإِيمَانُ، وَالْوُضُوءُ، وَالصَّلَاةُ، وَالزَّكَاةُ، وَالْحَجُّ، وَالصَّوْمُ، وَالأَحْكَامُ. وَقَالَ اللهُ تَعَالَى: ﴿قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ﴾ [الإسراء: ٨٤]: عَلَى نِيَّتِهِ. وَقَالَ النبي - ﷺ -: \"ولكن جِهَادٌ وَنِيَّةٌ\". [انظر: ١٣٤٩].\n\n٥٤ - حَدُّثَنَا عَبْدُ اللهِ بْن مَسْلَمَةَ قَالَ: أَخبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصِ، عَنْ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الأَعْمَالُ بِالنِّيَّةِ، وَلكُلِّ امْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ\". [انظر: ١ - مسلم: ١٩٠٧ - فتح: ١/ ١٣٥].\n\n٥٥ - حَدَّثَنَا حَجَّاجُ بْن مِنْهَالٍ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَى عَدِيُّ بْنُ ثَابِتٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ، عَنْ أَبِي مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أَنْفَقَ الرَّجُلُ عَلَى أَهْلِهِ يَحْتَسِبُهَا فَهُوَ لَهُ صَدَقَةٌ\". [٤٠٠٦، ٥٣٥١ - مسلم: ١٠٠٢ - فتح: ١/ ١٣٦]\n\n٥٦ - حَدَّثَنَا الَحكَمُ بْنُ نَافِعٍ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَامِرٌ بْنُ سَعْدِ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاص أنَهُ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا أُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فِيّ امْرَأَتِكَ\". [١٢٩٥، ٢٧٤٢، ٢٧٤٤، ٣٩٣٦، ٤٤٠٩، ٥٣٥٤، ٥٦٥٩، ٥٦٦٨، ٦٣٧٣، ٦٧٣٣ - مسلم:١٦٢٨ - فتح: ١/ ١٣٦]\nحَدَّثنَا عَبْدُ اللهِ بْنُ مَسْلَمة نَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ ابْنِ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ، عَنْ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قالَ: \"الأَعْمَالُ بِالنِّيَّةِ، وَلِكُلِّ امْرِئٍ مَا نَوى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ","vol":"3","page":223},{"text":"وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا، أَوِ أمْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ\".\nحَدَّثنَا حَجَّاجُ بْنُ مِنْهَالٍ ثنَا شُعْبَةُ أَخْبَرَنِي عَدِيُّ بْنُ ثَابِتٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ، عَنْ أَبِي مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"إِذَا أَنْفَقَ الرَّجُلُ عَلَى أَهْلِهِ نفقة يَحْتَسِبُهَا فَهُي لَهُ صَدَقَةٌ\".\nحَدَّثنَا الحَكَمُ بْنُ نَافِع أَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَامِرُ بْنُ سَعْدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قالَ: \"إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا أُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فِم امْرَأَتِكَ\".\nالكلام على ذَلِكَ من وجوه:\nأحدها:\nحديث: \"ولكن جِهَادٌ وَنِيَّةٌ\". علقه هنا بصيغة جزم وقد أسنده في: الحج (^١)، والجهاد (^٢)، والجزية (^٣) كما ستعلمه، أخرجه في الحج عن عثمان بن أبي شيبة، عن جرير، عن منصور، عن مجاهد، عن طاوس، عن ابن عباس مرفوعًا: \"لا هجرة بعد الفتح ولكن جهاد ونية، وإذا استنفرتم فانفروا\". وأخرجه مسلم أيضًا في الجهاد (^٤).\nوحديث عمر - ﵁ - سلف أول الكتاب بتعداد طرقه وهذا ثاني موضع منها.\n_________\n(^١) سيأتي برقم (١٨٣٤) كتاب: جزاء الصيد، باب: لا يحل القتال بمكة.\n(^٢) سيأتي برقم (٢٧٨٣) باب: فضل الجهاد والسير.\n(^٣) سيأتي برقم (٣١٨٩) باب: إثم الغادر للبر والفاجر.\n(^٤) مسلم (١٣٥٣/ ٨٥) كتاب: الإمارة، باب: المبايعة بعد فتح مكة على الإسلام ..","vol":"3","page":224},{"text":"وحديث أبي مسعود - ﵁ - أخرجه هنا كما ترى، وفي المغازي (^١) عن مسلم، وفي النفقات (^٢) عن آدم.\nوأخرجه مسلم (^٣) في الزكاة عن ابن معاذ، عن أبيه، وعن محمد بن بشار وأبي بكر بن (نافع) (^٤)، عن غندر. وعن أبي كريب، عن وكيع كلهم، عن شعبة به. فوقع للبخاري عاليًا خماسيًّا، ولمسلم من جميع طرقه سداسيًّا.\nوحديث سعد بن أبي وقاص قطعة من حديثه الطويل المشهور، أخرجه البخاري هنا كما ترى، وفي الجنائز (^٥) عن عبد الله بن يوسف، عن مالك. وفي المغازي (^٦) عن أحمد بن يونس، عن إبراهيم.\nوفي الهجرة (^٧) عن يحيى، عن قزعة، عن إبراهيم.\nوفي الدعوات (^٨) عن موسى، عن إبراهيم بن سعد.\nوفي الطب (^٩) عن موسى بن إسماعيل عن شعيب، وأخرجه مسلم في الفرائض: عن يحيى بن يحيى، عن إبراهيم. وعن قتيبة وأبي بكر، عن\n_________\n(^١) سيأتي برقم (٤٠٠٦) كتاب: المغازي، باب: شهود الملائكة.\n(^٢) سيأتي برقم (٥٣٥١) كتاب: النفقات، باب: فضل النفقة على الأهل.\n(^٣) مسلم (١٠٠٢) كتاب: الزكاة، باب: فضل النفقة والصدقة.\n(^٤) في (ف)، (ج): رافع، والصواب ما أثبتناه من \"صحيح مسلم\".\n(^٥) سيأتي برقم (١٢٩٥) كتاب: الجنائز، باب: رثاء النبي - ﷺ - سعد بن خولة.\n(^٦) سيأتي برقم (٤٤٠٩) كتاب: المغازي، باب: حجة الوداع.\n(^٧) سيأتي برقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ -: \"اللهم أمض لأصحابي هجرتهم\".\n(^٨) (٦٣٧٣) كتاب: الدعوات، باب: الدعاء برفع الوباء والوجع.\n(^٩) سيأتي برقم (٥٦٦٨) عن موسى بن إسماعيل حدثنا عبد العزيز بن عبد الله بن أبي سلمة، وليس عن شعيب، وانظر \"التحفة\" (٣٨٩٠).","vol":"3","page":225},{"text":"سفيان. وعن إسحاق، عن عبد الرزاق، عن معمر، كلهم عن الزهري به (^١).\nوأورده البخاري في الفرائض أيضًا مطولًا وفيه: \"لن تُخَلَّفَ بعدي فَتَعْمَلَ عملًا تريد به وجه الله إلا ازددت به رفعة ودرجة\" (^٢). وهو أعم من لفظ النفقة التي أوردها هنا.\nالوجه الثاني: في التعريف برجاله:\nأما حديث: \"الأعمال بالنيات\" فتقدم الكلام على رجاله مفرقًا، وأما حديث سعد فكذلك أيضًا.\nوأما حديث أبي مسعود فسلف من رجاله شعبة فقط، وأما باقي رجاله فأبو مسعود هو: عقبة (ع) بن عمرو بن ثعلبة بن أَسِيرة -بفتح الهمزة وكسر السين وقيل: بضمها، وقيل: يسيرة بضم أوله بن عَسيرة -بفتح العين وكسر السين- بن عطية بن جِدارة -بكسر الجيم، وقال ابن عبد البر: بكسر الخاء المعجمة- بن عوف بن الخزرج الأنصاري الخزرجي البدري. شهد العقبة مع السبعين وكان أصغرهم، وشهد أحدًا. ثم الجمهور على أنه لم يشهد بدرًا وإنما سكنها، وقال المحمدون: ابن شهاب الزهري وابن إسحاق -صاحب المغازي- والبخاري في \"صحيحه\": شهدها (^٣)، وكذا الحكم بن عتيبة.\nوقال ابن سعد: قَالَ محمد بن عمر وسعد بن إبراهيم وغيرهما: لم يشهد بدرًا (^٤)، وقال الحكم وغيره من أهل الكوفة: شهدها وأهل المدينة أعلم بذلك.\n_________\n(^١) مسلم (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث.\n(^٢) سيأتي برقم (٦٧٣٣) كتاب: الوصية، باب: ميراث البنات.\n(^٣) انظر حديث (٤٠٠٧) كتاب المغازي، باب منه (١٢).\n(^٤) \"الطبقات الكبرى\" لابن سعد ٦/ ١٦.","vol":"3","page":226},{"text":"روي له عن النبي - ﷺ - مائة حديث وحديثان، اتفقا منها على تسعة، وللبخاري حديث ولمسلم سبعة.\nروى عنه: عبد الله بن يزيد الخطمي وابنه بشير وغيرهما. سكن الكوفة ومات بها، وقيل: بالمدينة قبل الأربعين، قيل: سنة إحدى وثلاثين، وقيل: بعد الستين، وقيل: سنة إحدى أو اثنتين وأربعين (^١).\nفائدة:\nفي الصحابة أبو مسعود هذا، وأبو مسعود الغفاري (^٢)، قيل: اسمه عبد الله وثالث الظاهر أنه الأول (^٣).\nوأما الراوي عنه فهو أبو موسى عبد الله بن يزيد بن زيد بن حصين بن عمرو بن الحارث بن خطمة -واسمه عبد الله؛ لأنه ضرب رجلًا على خَطمه أي: على مقدم أنفه فسميَّ بذلك -بن جُشَم بن مالك بن\n_________\n(^١) انظر ترجمته في \"معجم الصحابة\" لابن قانع ٢/ ٢٧٢ (٧٩٥)، \"الاستيعاب\" ٣/ ١٨٤ (١٨٤٦)، \"أسد الغابة\" ٤/ ٥٧ (٣٧١١)، \"الإصابة\" ٢/ ٤٩٠ - ٤٩١ (٥٦٠٦).\n(^٢) هو عبد الله بن مسعود الغفاري، وقيل: أبو مسعود الغفاري، روي عنه حديث طويل في فضائل رمضان، سماه بعضهم في الرواية عبد الله، وأكثر ما يُروى عنه لا يُسمى. وقال ابن الأثير في \"أسد الغابة\" ٦/ ٢٨٧ (٦٢٤٣): اختلف في هذا الصحابي، وأكثر ما يجيء عنه بابن مسعود، وقيل: اسمه عبد الله.\nوانظر ترجمته في: \"معرفة الصحابة\" ٦/ ٣٠٢٩ (٣٤٥٩)، \"أسد الغابة\" ٣/ ٣٩٢ (٣١٧٨)، ٤/ ٣٣ (٣٦٥٣)، \"الإصابة\" ٤/ ١٨٠ (١٠٤٨).\n(^٣) قال ابن الأثير: أبو مسعود غير منسوب. أورده أبو بكر بن أبي علي، إن لم يكن البدري فغيره ثم قال: وقد جعله أبو موسى ترجمة غير أبي مسعود البدري، والذي يغلب على ظني أنه هو، فإن أبا مسعود البدري هو ابن عمرو بن ثعلبة، ثم من بني عوف بن الحارث بن الخزرج، فبأي شيء علم ابن أبي علي أنه غيره حتى جعلهما ترجمتين انظر: \"أسد الغابة\" ٦/ ٢٨٧ - ٢٨٨ (٦٢٤٤).","vol":"3","page":227},{"text":"الأوس أخي الخزرج بن حارثة بن ثعلبة العنقاء -لطول عنقه- بن عمرو بن مزيقياء بن عامر ماء السماء بن حارثة الغطريف بن امرئ القيس البطريق بن ثعلبة البهلول بن مازن بن الأزد الأنصاري الخطمي الصحابي.\nسكن الكوفة وكان أميرًا عليها (في عهد ابن الزبير) (^١) شَهِد الحديبية وهو ابن سبع عشرة سنة، وشهد صفين والجمل (والنهروان) (^٢) مع علي - ﵁ -، وكان الشعبي كاتبه، وكان من أفاضل الصحابة، وقيل: إن لأبيه يزيد صحبة.\nروي له عن رسول الله - ﷺ - سبعة وعشرون حديثًا، أخرج البخاري منها حديثين أحدهما في: الاستسقاء موقوفًا (^٣)، وفي المظالم حديث النهي عن النُهْبَى والمُثْلَةِ (^٤)، ومسلم أحدهما (^٥) وأخرجا له عن البراء (^٦) وأبي مسعود (^٧) وزيد بن ثابت (^٨). مات زمن ابن الزبير قاله الواقدي (^٩).\n_________\n(^١) من (ج).\n(^٢) في (ف): النيروان.\n(^٣) سيأتي برقم (١٠٢٢) باب: الدعاء في الاستسقاء قائمًا.\n(^٤) سيأتي برقم (٢٤٧٤) باب: النهبى بغير إذن صاحبه.\n(^٥) مسلم (٨٩٤) كتاب: صلاة الاستسقاء.\n(^٦) البخاري (٦٩٠) كتاب: الأذان، باب: متى يسجد من خلف الإمام، ومسلم (٤٧٤) كتاب: الصلاة، باب: متابعة الإمام والعمل بعده.\n(^٧) البخاري حديث الباب، ومسلم (١٠٢٢) كتاب: الزكاة، باب: فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين ولو كانوا مشركين.\n(^٨) البخاري (١٨٨٤) كتاب: فضائل المدينة، باب: المدينة تنفي الخبث، ومسلم (١٣٨٤) كتاب: الحج، باب: المدينة تنفي شرارها.\n(^٩) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ١٨، \"الاستيعاب\" ٣/ ١٢٣ - ١٢٤ (١٧٠٣)، \"أسد الغابة\" ٣/ ٤١٦ - ٤١٧ (٣٢٤٥)، \"الإصابة\" ٢/ ٣٨٢ - ٣٨٣ (٥٠٣٣).","vol":"3","page":228},{"text":"(وأخرج له أبو داود والترمذي والنسائي وابن ماجه) (^١).\nفائدة: في الصحابة عبد الله بن يزيد جماعة هذا أحدهم، وثانيهم: عبد الله بن يزيد القارئ (^٢) له ذكر في حديث عائشة أنه - ﷺ - سمع قراءته (^٣)، وثالثهم: عبد الله بن يزيد النخعي (^٤)، ورابعهم: عبد الله بن\n_________\n(^١) من (ج).\n(^٢) انظر ترجمته في: \"أسد الغابة\" ٣/ ٤١٧ (٣٢٤٦)، \"الإصابة\" ٢/ ٣٨٣ (٥٠٣٤).\n(^٣) الحديث رواه البخاري (٢٦٥٥)، وأحمد ٦/ ٦٢ وقال البخاري عقب هذِه\nالرواية: وزاد عباد بن عبد الله، عن عائشة تهجد النبي - ﷺ - في بيتي فسمع صوت عباد يصلي في المسجد فقال: \"يا عائشة أصوت عباد هذا؟ \" قلت: نعم. قال: \"اللهم ارحم عبادًا\".\nوقال ابن حجر: في \"الفتح\" ٥/ ٢٦٥ عند شرحه للحديث: وظاهر الحال أن المبهم في الرواية التي قبل هذِه هو المفسر في هذِه الرواية؛ لأن مقتضى قوله \"زاد\" أن يكون المزيد فيه والمزيد عليه حديثًا واحدًا فتتحد القصة. لكن جزم عبد الغني بن سعيد في \"المبهمات\" بأن المبهم في رواية هشام، عن أبيه، عن عائشة هو عبد الله بن يزيد الأنصاري. اهـ.\nوكذا قال ابن طاهر المقدسي في \"إيضاح الإشكال\" ص ١٠١ (١٣٧) والخطيب البغدادي في \"الأسماء المبهمة في الأنباء المحكمة\" ص ١٧٨ (٩١) وساق الحديث بإسناده إلى عمرة، عن عائشة وسمى القارئ في الحديث بعبد الله بن يزيد الأنصاري.\n(^٤) قال ابن الأثير في \"أسد الغابة\" ٣/ ٤١٧ - ٤١٨ (٣٢٤٨): عبد الله بن يزيد النخعي، والد موسى، أورده العسكري في الأفراد. وروى محمد بن الفضل بإسناده إلى موسى بن عبد الله بن يزيد النخعي، عن أبيه أنه كان يصلي للناس، فكان الناس يرفعون رءوسهم ويضعونها قبل أن يضع، فقال: أيها الناس، إنكم تأثمون ولو تستقيمون لصليت بكم صلاة رسول الله - ﷺ - لا أخرم منها شيئًا.\nورواه أحمد بن خُلَيد الحلبي، عن أبي نعيم، عن محمد بن موسى الأنصاري، عن موسى بن عبد الله، عن أبيه ولم يقل النخعي، وأورده الطبراني في ترجمة عبد الله ابن يزيد الخطمي، وهو أنصاري لا نخعي، وهو به أشبه، أخرجه أبو موسى، قلت: هو الخطمي لا شبهة فيه، وابنه موسى يروي عنه، ولعل الراوي قد رآه مصحفًا فإن النخعي قريب من الخطمي في الكتابة -والله أعلم-. اهـ.","vol":"3","page":229},{"text":"يزيد البجلي (^١) له حديث: \"إذا أتاكم كريم قوم فأكرموه\" أورده ابن قانع (^٢).\nوخامسهم: غلط فيه ابن المبارك (^٣) في حديث ابن مربع: \"كونوا على مشاعركم\" (^٤).\n_________\n(^١) انظر ترجمته في \"الإصابة\" ٢/ ٣٨٣ (٥٠٣٥).\n(^٢) \"معجم الصحابة\" لابن قانع ٢/ ١٠١ في ترجمة: عبد الله بن يزيد البجلي.\n(^٣) روى يعقوب بن سفيان الفسوي في \"المعرفة والتاريخ\" ٢/ ٢١٠ - ٢١١ هذا الحديث عن الحميدي، ثنا سفيان، ثنا عمرو أنه سمع عبد الله بن صفوان بن أمية، قال: أخبرني يزيد بن شيبان الأزدي، قال: كنا وقوفًا بعرفة … الحديث.\nثم قال: وروى ابن المبارك، عن سفيان، عن عمرو بن دينار، عن عمرو بن عبد الله بن صفوان، عن عبد الله بن يزيد، قال: كنا وقوفًا …\nقال يعقوب: فذكرت ذلك لصدقة بن الفضل، فقال: هذا من ابن المبارك، غلط فيه. قلت: فإن عليّ بن الحسن بن شقيق قال: سمعته من سفيان مثله. فقال صدقة: اتكل على سماع غيره. اهـ.\nوعلق الحافظ على ذلك ففال: الحديث مخرج في السنن من طرق اتفقت على قوله عن يزيد بن شيبان. اهـ.\n\"الإصابة\" ٣/ ١٤٤ - ١٤٥ (٦٦٥٤).\nتنبيه: كذا وقع في \"المعرفة والتاريخ\" أنه سمع عبد الله بن صفوان، وهو خطأ وصوابه: عمرو بن عبد الله بن صفوان كما في مصادر تخريج الحديث.\n(^٤) رواه أبو داود (١٩١٩)، والترمذي (٨٨٣)، وقال: حديث ابن مربع الأنصاري حديث حسن صحيح لا نعرفه إلا من حديث ابن عيينة، عن عمرو بن دينار، والنسائي ٥/ ٢٥٥، وفي \"الكبرى\" ٢/ ٤٢٤ (٤٠١٠)، وابن ماجه (٣٠١١)، وأحمد ٤/ ١٣٧ (١٧٢٣٣)، والحميدي ١/ ٤٩١ (٥٨٧)، والبخاري في \"التاريخ الكبير\" ٨/ ٤٤٦، وابن أبي شيبة في \"مصنفه\" ٣/ ٢٣٦ (١٣٨٧٣) كتاب: الحج، باب من قال: عرفة كلها موقف إلا بطن عرنة، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ١٦٨ (٢١٤٩) ويعقوب الفسوي في \"المعرفة والتاريخ\" ٢/ ٢١٠ وابن خزيمة في \"صحيحه\" ٤/ ٢٥٥ (٢٨١٩) والطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٩٨ (١٧٧٥) والمحاملي في \"أماليه\" (٣٤٥) وابن قانع في \"معجم الصحابة\" =","vol":"3","page":230},{"text":"فائدة:\nهذا الحديث في إسناده من الطرف رواية صحابي عن صحابي.\nوأما عدي بن ثابت (^١) فهو أنصاري كوفي سمع جده لأمه عبد الله بن يزيد الخطمي والبراء بن عازب وغيرهما من الصحابة، وعنه: شعبة والأعمش وغيرهما. قَالَ أحمد: ثقة.\nوأما الحجاج فهو أبو محمد حجاج بن منهال السلمي مولاهم\nالبصري الأنماطي سمع شعبة وغيره من الكبار، وعنه الأعلام: البخاري وغيره واتفقوا على الثناء عليه، وكان صاحب سنة يظهرها، وُلِد سنة أربعين ومائة، ومات سنة ست عشرة، وقيل: سبع عشرة ومائتين.\nقَالَ المزي في \"تهذيبه\": روى له الستة (^٢) ولم يعدد أولًا فيمن روى عنه منهم غير البخاري، وقال النووي في \"شرحه\": روى عنه: البخاري ومسلم (وأبو داود) (^٣).\nوقال شيخنا قطب الدين في \"شرحه\": روى له البخاري، وروى\n_________\n= ١/ ٢٣٠، والحاكم في \"المستدرك\" ١/ ٤٦٢ وقال: حديث صحيح الإسناد ولم يخرجاه، وقال الذهبي في \"التلخيص\": صحيح.\nوالحديث صححه الألباني كما في \"صحيح أبي داود\" (١٦٧٥)، و\"صحيح الجامع\" (٤٣٩٤).\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٣٠٨، \"التاريخ الكبير\" ٧/ ٤٤ (١٩٦)، \"الثقات\" ٢/ ١٣٢ (١٢٢٢)، \"الجرح والتعديل\" ٧/ ٢ (٥)، \"الثقات\" لابن حبان ٥/ ٢٧٠، \"تهذيب الكمال\" ١٩/ ٥٢٢ - ٥٢٤ (٣٨٨٣).\n(^٢) \"تهذيب الكمال\" ٥/ ٤٥٩ (١١٢٨).\n(^٣) من (ف).","vol":"3","page":231},{"text":"مسلم والترمذي والنسائي وابن ماجه عن رجل عنه (^١) (والصواب الأول) (^٢).\nفائدة:\nليس في الكتب الستة حجاج بن منهال سواه.\nالوجه الثالث:\nفسّر الشاكلة في الآية بالنية. وفسرها الزجاج بالطريقة والمذهب والليث: بما يوافق فاعله، فالكافر ييأس عند الشدة بخلاف المؤمن ويدل عليه قوله: ﴿فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا﴾ [الإسراء: ٨٤].\nومعنى: \"يحتسبها\" يبتغي بها وجه الله.\nوقوله: \"فم\" هو: بالميم وروي بحذفها وإثبات الياء وهو أصوب، والأول لغة قليلة.\nالوجه الرابع:\nفي هذِه الأحاديث أحكام كثيرة نشير إلى بعضها هنا؛ لأنها ستأتي في مواضعها مبسوطة. وأما حديث \"إنما الأعمال بالنيات\" فسلف الكلام عليه مبسوطًا كما نبهنا عليه.\nومنها: الحث على الإخلاص وإحضار النية في جميع (الأعمال) (^٣) الظاهرة والخفية.\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ١/ ٣٠٧، \"التاريخ الكبير\" ٢/ ٣٨٠ (٢٨٤١)، \"معرفة الثقات\" ١/ ٢٨٦ - ٢٨٧ (٢٦٩)، \"الجرح والتعديل\" ٣/ ١٦٧ (٧١١).\n(^٢) في (ف): فاعلم ذلك.\n(^٣) في (ج): الأفعال.","vol":"3","page":232},{"text":"ومنها: الرد على قول المرجئة: إن الإيمان إقرار باللسان دون الاعتقاد بالجنان. وهو مراد البخاري بهذا الباب وقد سلف بسط ذَلِكَ، وهو مردود بالنصوص والإجماع في أن المنافقين من أهل الدرك الأسفل من النار.\nومنها: أن النفقة على العيال وإن كانت من أفضل الطاعات فإنما تكون طاعة إذا نوى بها وجه الله، وكذا نفقته على نفسه وضيعته ودابته وغير ذَلِكَ إذا نوى بها ذَلِكَ، وإلى ذَلِكَ الإشارة بقوله - ﷺ -: \"حَتَّى مَا تَجْعَلُ فِي فِم امْرَأَتِكَ\" ولو حصل فيه حظ نفس في ضمنه من لذة وغيرها فإن الوضع يكون غالبًا لحظ النفس من شهوة وغيرها، ونبَّه بذلك على الأعلى من كسوة وغيرها.","vol":"3","page":233},{"text":"<span data-type='title' id=toc-246>٤٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"الدِّينُ النَّصِيحَةُ للهِ وَلِرَسُولِهِ وَلأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ</span>\".\nوَقَوْلِهِ تَعَالَى: ﴿إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ﴾ [التوبة: ٩١]\n\n٥٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسُ بْنُ أَبِي حَازِمٍ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ قَالَ: بَايَعْتُ رَسُولَ اللهِ - ﷺ - عَلَى إِقَامِ الصَّلَاةِ، وِايتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِم. [٥٨، ٥٢٤، ١٤٠١، ٢١٥٧، ٢٧١٤، ٢٧١٥، ٧٢٠٤ - مسلم:٥٦ - فتح:١/ ١٣٧]\n\n٥٨ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ زِيَادِ بْنِ عِلَاقَةَ قَالَ: سَمِعْتُ جَرِيرَ بْنَ عَبْدِ اللهِ يَقُولُ يَوْمَ مَاتَ الُمغِيرَةُ بْنُ شُعْبَةَ، قَامَ فَحَمِدَ اللهَ وَأَثنَى عَلَيْهِ وَقَالَ: عَلَيْكُمْ بِاتِّقَاءِ اللهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالْوَقَارِ وَالسَّكِينَةِ حَتَّى يَأْتِيَكُمْ أَمِيرٌ، فَإِنَّمَا يَأْتِيكُمُ الآنَ. ثُمَّ قَالَ: اسْتَعْفُوا لأمِيرِكمْ، فَإِنَّهُ كَانَ يُحِبُّ العَفْوَ. ثمَّ قَالَ: أَمَّا بَعْدُ، فَإِنِّي أَتَيْتُ النَّبِيَّ - ﷺ - قُلْتُ: أُبَايِعُكَ عَلَى الإِسْلَامِ. فَشَرَطَ عَلَيَّ: \"وَالنُّصْحِ لِكُلِّ مُسْلِمٍ\". فَبَايَعْتُهُ عَلَى هذا، وَرَبِّ هذا الَمسْجِدِ إِنِّي لَنَاصِحٌ لَكُمْ. ثُمَّ اسْتَغْفَرَ وَنَزَلَ. [انظر: ٥٧ - مسلم: ٥٦ فتح: ١/ ١٣٩]\nحَدَّثَنَا مُسَدَّدٌ نَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسُ بْنُ أَبِي حَازِمٍ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ البجلي قَالَ: بَايَعْتُ رَسُولَ اللهِ - ﷺ - عَلَى إِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ.\nحَدَّثَنَا أَبُو النّعْمَانِ نَا أَبُو عَوَانَةَ، عَنْ زِيَادِ بْنِ عِلَاقَةَ قَالَ: سَمِعْتُ جَرِيرَ بْنَ عَبْدِ اللهِ يَوْمَ مَاتَ المُغِيرَةُ بْنُ شُعْبَةَ قَامَ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ وَقَالَ: عَلَيْكُمْ باتِّقَاءِ اللهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالْوَقَارِ وَالسَّكِينَةِ حَتَّى يَأْتِيَكُمْ أَمِيرٌ، فَإِنَّمَا يَأْتِيَكُمُ الآنَ.\nثُمَّ قَالَ: اسْتَعْفُوا لأَمِيرِكُمْ، فَإِنَّهُ كَانَ يُحِبُّ العَفْوَ. ثُمَّ قَالَ: أَمَّا بَعْدُ،","vol":"3","page":234},{"text":"فَإِنِّي أَتَيْتُ النَّبِيَّ - ﷺ - قُلْتُ: أُبَايِعُكَ عَلَى الإِسْلَامِ. فَشَرَطَ عَلَيَّ: وَالنُّصْحِ لِكُلِّ مُسْلمٍ. فَبَايَعْتُهُ عَلَى هذا، وَرَبِّ هذا المَسْجِدِ إِنِّي لنَاصِح لَكُمْ. ثُمَّ اسْتَغْفَرَ وَنزَلَ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث خرجه البخاري هنا كما ترى، وخرَّجه في كتاب البيوع (^١) بلفظ: بايعتُ رسول الله - ﷺ - على شهادة أن لا إله إلا الله وأن محمدًا رسول الله، وإقام الصلاة، وإيتاء الزكاة، والسمع والطاعة، والنصح لكل مسلم. وأخرجه مسلم بلفظين: أحدهما كلفظ البخاري الأول (^٢)، والثاني بلفظ: بايعتُ رسول الله - ﷺ - على السمع والطاعة فلقَّنني: \"فِيمَا اسْتَطَعْتَ\". وَالنُّصْحِ لِكُلِّ مُسْلِمٍ (^٣).\nالوجه الثاني: في التعريف برجاله:\nأما الإسناد الأول فمسدد، ويحيى، وهو ابن سعيد القطان، وإسماعيل وهو ابن أبي خالد التابعي فسلف بيانهم.\nوأما جرير (ع) فهو أبو عبد الله -أو أبو عمرو- جرير بن عبد الله بن جابر وهو الشليل (^٤) بن مالك بن نصر بن ثعلبة البجلي الأحمسي -بالحاء والسين المهملتين- الكوفي.\n_________\n(^١) سيأتي برقم (٢١٥٧) كتاب: البيوع، باب: هل يبيع حاضر لبادٍ بغير أجر.\n(^٢) مسلم (٥٦/ ٩٧) كتاب: الإيمان، باب: بيان أن الدين النصيحة.\n(^٣) مسلم (٥٦/ ٩٩) كتاب: الإيمان، باب: بيان أن الدين النصيحة.\n(^٤) ورد في بعض المصادر: السليل.\nانظر: \"تهذيب الكمال\" ٤/ ٥٣٣، \"تهذيب التهذيب\" ١/ ٢٩٦.","vol":"3","page":235},{"text":"وبجيلة قبيلة معروفة نسبوا إلى بجيلة بنت (صعب) (^١) بن سعد العشيرة. قَالَ ابن إسحاق: جرير سيد قبيلته. يعني: بجيلة. قَالَ: وبجيلة بن أنمار بن نزار بن معد بن عدنان.\nنزل جرير الكوفة، ثم تحول إلى قرقيسيا (^٢) وبها توفي سنة إحدى وخمسين. وقيل غير ذَلِكَ. له مائة حديث اتفقا منها على ثمانية، وانفرد البخاري بحديثٍ ومسلم بستة، كذا في شرح شيخنا قطب الدين، وفي شرح النووي: روي له (مائتا) (^٣) حديثٍ، انفرد البخاري بحديثٍ، وقيل: بستةٍ. ولعل صوابه: ومسلم بستةٍ بدل: وقيل: بستة.\nكان قدومه على رسول الله - ﷺ - سنة عشر في رمضان، (فبايعه وأسلم وقيل أسلم) (^٤) قبل وفاة رسول الله - ﷺ - بأربعين يومًا، وكان يصلي إلى سنام البعير، وكانت نعله ذراعًا، واعتزل الفتنة، وكان يدعى يوسف هذِه الأمة لحسنه.\nروى عنه بنوه: عبد الله، والمنذر، وإبراهيم، وابن ابنه أبو زرعة هرم، ومناقبه جمة، ومنها أن وكيله اشترى له فرسًا بثلاثمائة، فتخيل جرير أنها تساوي أربعمائة، قَالَ لصاحبها: أتبيعها بأربعمائة؟ قَالَ:\n_________\n(^١) في الأصول (صعبة)، والصواب ما أثبتناه كما في \"الاستيعاب\" ١/ ٣٠٨، \"أسد الغابة\" ١/ ٣٣٣، \"عمدة القاري\" ١/ ٣٧٠.\n(^٢) قَرْقِيْسِيا: بفتح أوله، وإسكان ثانيه، بعده قاف أخرى مكسورة، وياء ساكنة وسين مكسورة وياء أخرى وألف ممدودة ويقال بياء واحدة، بلد على نهر الخابور قرب رحبة مالك بن طوق على ستة فراسخ وعندها مصب الخابور في الفرات فهي في مثلث بين الخابور والفرات. انظر: \"معجم ما استعجم\" ٣/ ١٠٦٦، \"معجم البلدان\" ٤/ ٣٢٨.\n(^٣) في (ف): روى له مائتي.\n(^٤) في (ج): فبايعه وأسلم، وقيل: أسلم.","vol":"3","page":236},{"text":"نعم. ثم تخيل أنها تساوي خمسمائة قَالَ: أتبيعها بخمسمائة؟ قَالَ: نعم.\nقَالَ: فلم يزل كذلك حتى اشتراها منه بثمانمائة وقال: بايعت رسول الله على النصح لكل مسلم (^١).\nفائدة:\nليس في الصحابة جرير بن عبد الله البجلي إلا هذا، وفيهم: جرير بن عبد الله الحميري (^٢) فقط، وقيل: ابن عبد الحميد. وفيهم جرير بن الأرقط (^٣)، وجرير بن أوس الطائي، وقيل: خريم (^٤)، وجرير أو أبو جرير، يُروى (حديثه) (^٥) عن أبي ليلى الكندي عنه (^٦).\nوأما الراوي عنه فهو أبو عبد الله قيس بن أبي حازم. واسم أبي حازم عبد عوف بن الحارث، ويُقال: عوف بن عبد الحارث بن عوف الأحمسي البجلي الكوفي التابعي المخضرم.\nأدرك الجاهلية، وجاء ليبايع النبي - ﷺ - فقُبض وهو في الطريق -ووالده صحابي- سمع خلقًا من الصحابة منهم: العشرة المشهود لهم بالجنة، وليس في التابعين من يروي عنهم غيره. وقيل: لم يسمع عبد الرحمن بن عوف، وعنه جماعة من التابعين، وجلالته متفق\n_________\n(^١) انظر ترجمة جرير في: \"معرفة الصحابة\" ٢/ ٥٩١ - ٥٩٩ (٤٨٣)، \"الاستيعاب\" ١/ ٣٠٨ - ٣١٠ (٣٢٦)، \"أسد الغابة\" ١/ ٣٣٣ - ٣٣٤ (٧٣٠)، \"الإصابة\" ١/ ٢٣٢ (١١٣٦).\n(^٢) انظر ترجمته في: \"أسد الغابة\" ١/ ٣٣٢ (٧٢٩)، \"الإصابة\" ١/ ٢٣٢ (١١٣٧).\n(^٣) انظر ترجمته في: \"معرفة الصحابة\" ١/ ٥٩٩ (٤٨٤)، \"أسد الغابة\" ١/ ٣٣٢ (٧٢٧)، \"الإصابة\" ١/ ٢٣١ (١١٣٤).\n(^٤) انظر: \"أسد الغابة\" ١/ ٣٣٢ (٧٢٨)، \"الإصابة\" ١/ ٢٣١ (١١٣٥).\n(^٥) في (ف): حديث.\n(^٦) انظر ترجمته في: \"أسد الغابة\" ١/ ٣٣٤.","vol":"3","page":237},{"text":"عليها، وهو أجود الناس إسنادًا كما قاله أبو داود (^١).\nومن طرف أحواله أنه روى عن جماعة من الصحابة لم يرو عنهم غيره منهم (أبوه، ودكين) (^٢) بن سعيد، والصنابحي بن الأعسر، ومرداس الأسلمي - ﵃ -. مات سنة أربع، وقيل: سبع وثمانين، وقيل: سنة ثمان وتسعين (^٣).\nوأما الإسناد الثاني: فالراوي عن جرير زياد وهو: أبو مالك زياد بن عِلاقة -بكسر العين المهملة- بن مالك الثعلبي -بالثاء المثلثة- الكوفي، سمع: جريرًا وعمه قطبة بن مالك وغيرهما من الصحابة وغيرهم، وعنه جماعات من التابعين منهم الأعمش، وكان يخضب بالسواد، وثقوه (^٤).\nوأما الراوي عنه فهو: أبو عوانة -بفتح العين المهملة- الوضاح بن عبد الله اليشكري الواسطي سلفت ترجمته واضحة، وكررها النووي، وهي من آخر ما انتهى إليه \"شرحه\" ﵀.\nوأما الراوي عنه فهو: أبو النعمان محمد بن الفضل السدوسي البصري المعروف بعَارِم وكان بعيدًا منه، لأن العرامة: الشراسة والفساد، يُقال: عَرِمَ يَعْرم عَرامة -بالفتح- وصبي عارم أي: شرس، من (العُرَام) (^٥) بضم العين. قَاله الجوهري (^٦).\n_________\n(^١) \"سؤالات الآجري\" ص ١١٣ (٤٥).\n(^٢) في (ف): أبو ود كثير.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٦٧، \"التاريخ الكبير\" ٧/ ١٤٥ (٦٤٨)، \"الجرح والتعديل\" ٧/ ١٠٢ (٥٧٩)، \"تهذيب الكمال\" ٢٤/ ١٠ - ١٦ (٤٨٩٦).\n(^٤) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣١٦، \"التاريخ الكبير\" ٣/ ٣٦٤، (١٢٣٤)، \"معرفة الثقات\" ١/ ٣٧٣ (٥١١)، \"الجرح والتعديل\" ٣/ ٥٤٠، (٢٤٣٧)، \"الثقات\" ٤/ ٢٥٨، \"تهذيب الكمال\" ٩/ ٤٩٨ - ٥٠٠ (٢٠٦١).\n(^٥) في (ف): العرامة.\n(^٦) \"الصحاح\" ٥/ ١٩٨٣، مادة: (عرم).","vol":"3","page":238},{"text":"سمع ابن المبارك وخلائق، وعنه: البخاري وغيره من الأعلام.\nقَالَ أبو حاتم: إذا حدثك عارم فاختم عليه.\nوكان سليمان بن حرب يقدمه على نفسه إذا خالفه في شيء رجع إلى ما يقول.\nوقال عبد الرحمن: سمعت أبي يقول: اختلط أبو النعمان في آخر عمره وزال عقله، فمن سمع منه قبل الاختلاط فسماعه صحيح، وكتبتُ عنه قبل الاختلاط سنة أربع عشرة (^١).\nوقد أسلفنا أن البخاري روى عنه بغير واسطة، وروى مرة عنه بواسطة (^٢)، وكذا مسلم والأربعة (^٣).\nمات سنة أربع وعشرين ومائتين (^٤).\nالوجه الثالث:\nذكر البخاري في الباب ثلاثة أحاديث: حديثين مسندين عن جرير، والثالث حديث: \"الدين النصيحة\" ذكره معلقًا كما تراه، وقد أخرجه مسلم في \"صحيحه\" مسندًا من حديث سهيل، عن عطاء بن يزيد الليثي، عن تميم الداري أن النبي - ﷺ - قَالَ: \"الدِّينُ النَّصِيحَةُ\" (ثلاثة) (^٥) قلنا:\n_________\n(^١) \"الجرح والتعديل\" ٨/ ٥٩ (٢٦٧).\n(^٢) سيأتي برقم (٤٦٢٠) كتاب: التفسير، باب: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾.\n(^٣) أي بواسطة فإن مسلم والأربعة لم يرووا عنه إلا بواسطة.\n(^٤) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٠٥، \"التاريخ الكبير\" ١/ ٢٠٨ (٦٥٤)، \"معرفة الثقات\" ٢/ ٢٥٠ (١٦٣٤)، \"المجروحين\" ٢/ ٢٩٤ - ٢٩٥، \"تهذيب الكمال\" ٢٦/ ٢٨٧ - ٢٩٢ (٥٥٤٧)، \"التقريب\" ص ٥٠٢ (٦٢٢٦).\n(^٥) من (ج).","vol":"3","page":239},{"text":"لِمن؟ قَالَ: \"لله وَبكِتَابِهِ وَلِرَسُولِهِ وَلأَئِمَّةِ المُسْلِمِينَ وَعَامَّتِهِمْ\" (^١). وليس (لهم) (^٢) في \"صحيح مسلم\" سواه، ولا أخرج البخاري (لهم) (^٣) شيئًا، لأن سهيلًا ليس على شرطه.\nقَالَ الخطابي: ترجم البخاري على حديث: \"الدِّينُ النَّصِيحَةُ\" ولم يسنده؛ لأن راوي الحديث تميم، وأشهر طرقه سهيل بن أبي صالح وليس من شرطه، وروي أيضًا عن ابن عمر من طرق لا بأس بها (^٤).\nقُلْتُ: فقوي إذن. وقد أخرج له البخاري مقرونًا (^٥).\nوقال البخاري أيضًا: سمعت عليًّا -يعني: ابن المديني- يقول: كان سهيل له أخ (تَوَجَّد) (^٦) عليه؛ فنسي كثيرًا من الأحاديث (^٧).\nوقَالَ الحاكم: اجتهد مسلم وأكثر إخراجه (عنه) (^٨) في الشواهد مقرونًا في أكثر روايته بحافظ لا يدافع، فسلم بذلك من نسبته إلى سوء الحفظ. وأغرب بعض شيوخنا فقال في تعليقه على هذا الصحيح: حديث جرير في النصح شبيه بحديث تميم المذكور عند ابن\n_________\n(^١) مسلم (٥٥) كتاب: الإيمان، باب: بيان أن الدين النصيحة.\n(^٢) في (ج): لتميم.\n(^٣) في (ج): لتميم.\n(^٤) \"أعلام الحديث\" ١/ ١٨٧.\n(^٥) سيأتي برقم (٢٨٤٠) كتاب: الجهاد، باب: فضل الصوم في سبيل الله.\nقال ابن حجر في \"تهذيب التهذيب\" ٢/ ١٢٩: وعاب ذلك عليه النسائي، فقال السلمي: سألت الدارقطني: لم ترك البخاري حديث سهيل في كتاب \"الصحيح\"؟ فقال: لا أعرف فيه عذرًا، فقد كان النسائي إذا مرّ بحديث سهيل، قال: سهيل -والله- خير من أبي اليمان، ويحيى بن بكير وغيرهما. اهـ.\n(^٦) في (ج): فوجد.\n(^٧) انظر: \"تهذيب التهذيب\" ٢/ ١٢٩.\n(^٨) من (ج).","vol":"3","page":240},{"text":"خزيمة في كتابه: \"السياسة\"، ثم ساقه بسياقة مسلم ولا شك أن عزوه إليه أولى.\nالوجه الرابع:\nالنصح نقيض الغش. نَصَحَ له ونَصَحَه يَنْصَح نُصْحًا ونُصوحًا ونِصاحة ونَصاحة قاله ابن سيده (^١)، وقال صاحب \"الجامع\": النصح: بذل المودة والاجتهاد في المشورة.\nوقال ابن طريف: نَصُحَ قلبُ الإنسان خَلُصَ من الغش، قَالَ الجوهري: وهو باللام أفصح (^٢).\nوفي \"الغريبين\": نصحته: صدقته.\nالوجه الخامس:\nهذا الحديث عظيم جليل حفيل عليه مدار الإسلام لا كما قيل: إنه ربعه؛ فإن النصيحة كلمة جامعة معناها: حيازة الحظ للمنصوح له، وهو من وجيز الأسماء ومختصر الكلام، ويقال: إنه ليس في كلام العرب كلمة مفردة تستوفي بها العبارة على معنى هذِه الكلمة كما قالوا في الفلاح: ليس في كلام العرب كلمة أجمع لخير الدنيا والآخرة منه.\nوقيل: النصيحة مأخوذة من نصح الرجل ثوبه إذا خاطه. والنصاح: الخيط، فشبهوا فعل الناصح فيما يتحراه من صلاح المنصوح له بفعل الخياط فيما يسده من خلل الثوب.\n_________\n(^١) \"المحكم\" ٣/ ١١٣.\n(^٢) \"الصحاح\" ١/ ٤١٠، مادة: (نصح).\nويقصد الجوهري بقوله: وهو باللام أفصح، قول الذبياني الذي أنشده:\nنَصَحْتُ بني عوفٍ فلم يَتَقَبَّلوا … رسولي ولم تَنْجَح لديهم وسائلي\nأي: نَصَحْت لِبَني.","vol":"3","page":241},{"text":"وقيل: إنها مأخوذة من نصحت العسل إذا صفيته من الشمع. شبهوا تخليص القول من الغش بتخليص العسل من الخلط.\nومعنى الحديث: عماد الديق وقوامه النصيحة كقوله: \"الحج عرفة\" (^١) أي: عماده ومعظمه، كما يُقال: الناس تميم، والمال الإبل.\nوإنما استفصلت (الكلمة) (^٢)؛ لأنها من باب المضاف فقال:\n\" (لله) (^٣) ولكتابه\" حلها شائعة في كل سهم من سهام الدين، وفي كل طبقة من طبقات أهله.\nفأما النصيحة لله فمعناها منصرف إلى الإيمان به ونفي الشرك عنه، وترك الإلحاد في صفاته، ووصفه بصفات الكمال (والجلال) (^٤) كلها، وتنزيهه -﷾- عن جميع أنواع النقائص وصفات المحدث، والقيام بطاعته واجتناب مخالفته، والحب فيه والبغض فيه، وموالاة من والاه ومعاداة من عصاه، وجهاد من كفر به، والاعتراف (بنعمه) (^٥) التي لا تُحصى وشكره عليها، والإخلاص له في جميع الأمور، والدعاء إلى جميع هذِه الأوصاف، وحث الناس عليها، والتلطف في جمعهم وإرشادهم إليها، وحقيقة هذِه الإضافة راجعة إلى العبد في نصحه نفسه؛ (فالله) (^٦) تعالى غني عن نصح الناصح وعن العالمين.\n_________\n(^١) رواه أبو داود (١٩٤٩)، والترمذي (٨٨٩)، والنسائي ٥/ ٢٥٦، وابن ماجه (٣٠١٥) من حديث عبد الرحمن بن يعمر.\nوصححه الألباني في \"صحيح الترمذي\" (٧٠٥).\n(^٢) من (ف).\n(^٣) من (ج).\n(^٤) من (ج).\n(^٥) في (ف): بنعمته.\n(^٦) في (ج): فإنه.","vol":"3","page":242},{"text":"وأما النصيحة لكتابه تعالى فالإيمان بأنه كلام الله تعالى وتنزيله، لا يشبهه شيء من كلام (الخلق) (^١)، ولا يقدر الإنس والجن لو اجتمعوا على الإتيان بسورة مثله، ثم تعظيمه وتلاوته حقها وتحسينها والخشوع عندها وإقامة ألفاظه، والذب عنه لتأويل الملحدين وتحريف المحرفين وتعرض (الطاعنين) (^٢)، والتصديق بما فيه، والوقوف مع أحكامه، وتفهم علومه وأمثاله، والاعتبار بمواعظه، والتفكر في عجائبه، والعمل بمحكمه، والإيمان بمتشابهه، والبحث عن عمومه وخصوصه وناسخه ومنسوخه، والعمل بما اقتضى منه عملًا، ودوام تدبره، والتصديق بوعده ووعيده إلى غير ذَلِكَ.\nوأما النصيحة لرسوله - ﷺ - فمعناها تصديقه في إرساله، وقبول ما جاء به ودعا إليه، والطاعة له فيما سن وحكم وشرَّع وبيَّن من أمر الدين، وإعظام حقه، وتوقيره، ومؤازرته، وإحياء طريقته في بث الدعوة، وإشاعة السنة ونفي التهمة عنه فيما قَالَه، فإنه كما قَالَ تعالى: ﴿وَمَا يَنْطِقُ عَنِ الْهَوَى (٣)﴾ [النجم: ٣]، وقال: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ [النساء: ٦٥].\nوأما النصيحة لأئمة المسلمين فهم الخلفاء الراشدون ومن بعدهم ممن يلي أمر الأمة ويقوم، ومن نصحهم: بذل الطاعة لهم في المعروف، والصلاة خلفهم، وجهاد الكفار معهم، وأداء الصدقات إليهم، وترك الخروج عليهم بالسيف إذا ظهر منهم سوء سيرة، وتنبيههم عند الغفلة، وألا يغروا بالثناء الكاذب عليهم، وأن يدعى بصلاحهم، وقد يتأول ذَلِكَ في الأئمة الذين هم علماء الدين، ومن\n_________\n(^١) في (ج): الناس.\n(^٢) في (ف): طاعن.","vol":"3","page":243},{"text":"نصحهم: قبول ما رووا إذا انفردوا، وتقليدهم، ومبايعتهم، وحسن الظن بهم.\nوأما نصيحة عامة المسلمين: فتعليمهم ما يجهلونه، وإرشادهم إلى مصالحهم، وأمرهم بالمعروف ونهيهم عن المنكر، والشفقة عليهم، وتوقير كبيرهم، ورحمة صغيرهم، وتخولهم بالموعظة كما قَالَ تعالى: ﴿ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ﴾ [النحل: ١٢٥]، وكقوله تعالى حكاية عن إبراهيم -﵇-: ﴿يَا أَبَتِ لِمَ تَعْبُدُ﴾، و﴿هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ﴾ [الشعراء: ٧٢] الآيتين.\nقَالَ الآجري: ولا يكون ناصحًا إلا من بدأ بالنصيحة لنفسه فعلمها؛ ليعلم ويحذر من مكائد الشيطان ويخالف النفس في هواها (^١).\nقَالَ عيسى صلوات الله وسلامه عليه: الناصح لله الذي يبدأ بحقه قبل حق الناس، ويبدأ بأمر الآخرة قبل الدنيا (^٢).\nقَالَ الحسن البصري: مازال لله نصحاء ينصحون الناس في عباده، وينصحون لعباد الله في حق الله (عليهم) (^٣)، ويعملون له في الأرض بالنصيحة، أولئك خلفاء الله في الأرض.\n_________\n(^١) قال الأجري في كتاب \"الأربعين حديثًا\" ص ٤٤٦ بعد إيراده حديث: \"الدين النصيحة\" هذا: قد سألنا سائل عن هذا الحديث فقال: تخبرني كيف النصيحة لله -﷿-، وكيف النصيحة لكتاب الله جل ثناؤه، وكيف النصيحة لرسوله ..؟ فأجبناه فيه كيف النصيحة على هذا الترتيب الذي سأل عنه بجزء ينبغي لكل مؤمن عاقل أديب يطلبه ويتعلمه.\n(^٢) رواه أحمد في \"الزهد\" ص ٧٣ باب: من مواعظ عيسى -﵇-، ونعيم بن حماد في \"زوائده على الزهد لابن المبارك\" ص ٣٤ (١٣٤).\n(^٣) في (ف): عليكم.","vol":"3","page":244},{"text":"الوجه السادس:\nمراد البخاري بهذا الباب: وقوع الدين على العمل؛ فإنه سَمى النصيحة دينا وإسلامًا، وبايعه على النصح لكل مسلم كما بايعه على الصلاة والزكاة، فالنصح معتبر بعد الإسلام.\nوظن ابن بطال في \"شرحه\" (^١) أن مقصود البخاري الرد على من زعم أن الإسلام القول دون العمل، وهو ظاهر العكس؛ لأنه لما بايعه على الإسلام فشرط عليه: \"والنصح\" فلو دخل في الإسلام لما استأنف له بيعة.\nالسابع:\nالنصيحة فرض على الكفاية لازمة على قدر الطاقة إذا علم الناصح أنه يقبل نصحه ويطاع أمره وأمن على نفسه المكروه، فإن خشي فهو في سعة، فيجب على من علم بالمبيع عيبًا أن يبينه بائعا كان أو أجنبيًّا، ويجب على الوكيل والشريك والخازن النصح.\nالثامن:\nقد تكون عامة وقد تكون خاصة، وقد سلف ذَلِكَ عند حديث عبادة إثر باب علامة الإيمان حب الأنصار، وكان المغيرة واليًا على الكوفة لعمر بن الخطاب ثم لمعاوية بعده، ومات بها وهو والٍ عليها سنة خمسين.\nالتاسع:\nقول جرير: (عليكم بالْوَقَارِ وَالسَّكِينَةِ). أي: الزموهما.\n_________\n(^١) \"شرح ابن بطال\" ١/ ١٢٩.","vol":"3","page":245},{"text":"ويؤخذ منه أن العالم إذا رأى أمرًا يخشى منه الفتنة على الناس أن (يعظهم) (^١) في ذَلِكَ ويرغبهم في الألفة وترك الفرقة.\nومعنى قوله: (\"حَتَّى يَأْتِيَكُمْ أَمِيرٌ\") أي: يقوم بأمركم وينظر في مصالحكم.\nوقوله: (\"فَإِنَّهُ كَانَ يُحِبُّ العَفْوَ\") جعل الوسيلة إلى عفو الله بالدعاء بأغلب خلال الخير عليه وما كان يحبه في حياته من العفو عمن أذنب إليه، وكذلك يُجْزى كل أحد يوم القيامة (^٢) (بأحسن خلقه وعمله في الدنيا) (^٣).\n_________\n(^١) في الأصول: يعظم، ولعل الصواب ما أثبتناه.\n(^٢) هنا انتهى الجزء الأول من المخطوط (ف) ويبدأ بعد ذلك جزء آخر وهو بخط مختلف وبترقيم جديد.\n(^٣) من (ج).","vol":"3","page":246},{"text":"٣\n\nكِتابُ العِلْمِ","vol":"3","page":247},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-247>٣ - كتاب العلم</span>\n<span data-type='title' id=toc-248>١ - باب فَضْلِ العِلْمِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾ [المجادلة: ١١]. وَقَوْلِهِ -﷿-: ﴿رَبِّ زِدْنِي عِلْمًا﴾ [طه: ١١٤]. [فتح: ١/ ١٤٠]\nاستفتح البخاري ﵀ هذا الباب بآياتٍ من القرآن العظيم تبركًا.\nقَالَ ابن مسعود: مدح الله تعالى العلماء في هذِه الآية أي: يرفع الله الذين آمنوا وأوتوا العلم عَلَى الذين آمنوا ولم يؤتوه درجات في دينهم (^١) أي: وفي الآخرة إِذَا فعلوا ما أُمروا به.\nوقيل: يرفعهم في الثواب والكرامة.\n_________\n(^١) أورده بمعناه البغوي في \"تفسيره\" ٨/ ٥٨ - ٥٩. والقرطبي في \"تفسيره\" ١٧/ ٢٩٩.\nوعزاه السيوطي في \"الدر المنثور\" ٦/ ٢٧١ لابن المنذر.","vol":"3","page":249},{"text":"وقيل: في الفضل في الدنيا والمنزلة، وقيل: إن المراد بالعلم في الآية الثانية القرآن (^١).\nوكان كلما نزل شيء منه ازداد به -﵇- علمًا، وقيل: ما أمر الله رسوله بزيادة الطلب في شيء إلا في العلم، وقد طلب موسى -﵇- الزيادة فقال: ﴿هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا﴾ [الكهف: ٦٦] وكان ذَلِكَ لما سُئِلَ: أي الناس أعلم؟ فقال: أنا أعلم، فعتب الله عليه إذ لم يرد العلم إليها (^٢).\nوجاء في كثير من (الآثار) (^٣) أن درجات العلماء تتلوا درجات الأنبياء ودرجات أصحابهم، فالعلماء ورثة الأنبياء (^٤) وإنما ورثوا العلم وبينوه للأمة وذبوا عنه وحموه من تحريف الجاهلين و(انتحال) (^٥) المبطلين (^٦).\nوقال زيد بن أسلم في قوله تعالى: ﴿نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ﴾ [الأنعام: ٨٣] قَالَ: بالعلم (^٧).\n_________\n(^١) ذكره ابن الجوزي في \"زاد المسير\" ٥/ ٣٢٧ ونسبه لمقاتل.\n(^٢) سيأتي برقم (٧٤) كتاب: العلم، باب: ما ذكره في ذهاب موسى -﵇- في البحر إلى الخضر.\n(^٣) في (ف): الآيات.\n(^٤) جزء من حديث أورد البخاري بعضه في كتاب العلم ضمن عنوان، باب: العلم قبل القول والعمل، فقال: \"وإن العلماء هم ورثة الأنبياء\" وسيأتي كلام المصنف عليه هناك.\n(^٥) في (ف): إبطال، والمثبت من (ج).\n(^٦) مصداقًا لقوله - ﷺ -: \"يحمل هذا العلم من كل خلف عدوله، ينفون عنه تحريف الجاهلين وانتحال المبطلين وتأويل الغالين\" وسوف يأتي تخريج هذا الحديث موسعًا إن شاء الله.\n(^٧) رواه ابن أبي حاتم في \"تفسيره\" ٤/ ١٣٣٥ (٧٥٥٠)، وعزاه السيوطي في \"الدر =","vol":"3","page":250},{"text":"وجاء في فضل العلم وآدابه أحاديث صحيحة منتشرة وآثار مشهورة منها: قوله - ﷺ -: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ\". وسيأتي -حيث ذكره البخاري (^١) - قريبًا جملة منها فإنه ذكرها متفرقة فيما سيأتي، وقد أفرده العلماء بالتصنيف كالحافظ أبي بكر الخطيب (^٢) وغيره (^٣) فلا نطول به.\n_________\n= المنثور\" ٣/ ٥١ لأبي الشيخ.\n(^١) سيأتي برقم (٧١) كتاب: العلم، باب: من يرد الله به خيرًا يفقهه في الدين.\n(^٢) له أكثر من مصنف منها \"الرحلة في طلب الحديث\"، و\"الفقيه والمتفقه\"، و\"شرف أصحاب الحديث\"، و\"الجامع لأخلاق الراوي وآداب السامع\".\n(^٣) كابن عبد البر كتاب \"جامع بيان العلم وفضله\".","vol":"3","page":251},{"text":"<span data-type='title' id=toc-249>٢ - باب مَنْ سُئِلَ عِلْمًا وَهُوَ مُشْتَغِلٌ فِي حَدِيثِهِ فَأَتَمَّ الْحَدِيثَ، ثُمَّ أَجَابَ السَّائِلَ</span>\n٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانِ قَالَ: حَدَّثَنَا فُلَيْحٌ ح. وَحَدَّثَنِي إِبْرَاهِيمُ بْنُ الُمنْذِرِ قَالَ: حَدَّثَنَا مُحَمَّدُ بْن فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي هِلَالُ بْنُ عَلِيٍّ، عَنْ عَطَاءِ ابْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: بَيْنَمَا النَّبِيُّ - ﷺ - فِي مَجْلِسِ يُحَدِّثُ القَوْمَ جَاءَهُ أَعْرَابِيٌّ، فَقَالَ: مَتَى السَّاعَةُ؟ فَمَضَى رَسُولُ اللهِ - ﷺ - يُحَدِّثُ، فَقَالَ بَعْضُ القَوْمِ: سَمِعَ مَا قَالَ، فَكَرِهَ قَالَ. وَقَالَ بَعْضُهُمْ: بَلْ لَمْ يَسْمَعْ. حَتَّى إِذَا قَضَى حَدِيثَهُ قَالَ: \"أَيْنَ -أُرَاة- السَّائِلُ عَنِ السَّاعَةِ؟ \". قَالَ: هَا أَنَا يَا رَسُولَ اللهِ. قَالَ: \"فَإِذَا ضُيِّعَتِ الأَمَانَةُ فَانْتَظِرِ السَّاعَةَ\". قَالَ: كَيْفَ إِضَاعَتُهَا؟ قَالَ: \"إِذَا وُسِّدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْتَظِرِ السَّاعَةَ\". [٦٤٩٦ - فتح: ١/ ١٤١]\nثنَا مُحَمَّدُ بْنُ سِنَانِ، ثنَا فُلَيْحٌ وَحَدَّثَنِي إِبْرَاهِيمُ بْنُ المُنْذِرِ، ثنَا مُحَمَّدُ ابْنُ فُلَيْحٍ، ثَنا أَبِي ثنا هِلَالُ بْنُ عَلِيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: بَيْنَمَا النَّبِيُّ - ﷺ - فِي مَجْلِسٍ يُحَدِّثُ القَوْمَ جَاءَهُ أَعْرَابِيٌّ، فَقَالَ: مَتَى السَّاعَةُ؟ فَمَضَى رَسُولُ اللهِ - ﷺ - يُحَدِّثُ، فَقَالَ بَعْضُ القَوْمِ: سَمِعَ مَا قَالَ، فَكَرِهَ مَا قَالَ. وَقَالَ بَعْضُهُمْ: بَلْ لَمْ يَسْمَعْ. حَتَّى إِذَا قَضَى حَدِيثَهُ قَالَ: \"أَيْنَ -أُرَاهُ- السَّائِلُ عَنِ السَّاعَةِ؟ \". قَالَ: هَا أَنَا يَا رَسُولَ اللهِ. قَالَ: \"فَإذَا ضُيِّعَتِ الأَمَانَةُ فَانْتَظِرِ السَّاعَةَ\". قَالَ: كَيْفَ إِضَاعَتُهَا؟ قَالَ: \"إِذَا وُشَدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْتَظِرِ السَّاعَةَ\".\nالكلام عليه من وجوه:\nأحدها: في التعريف برجاله:\nأما أبو هريرة فسلف، وأما الراوي عنه فكذلك، وهو: عطاء بن يسار وإن كرره شيخنا قطب الدين في \"شرحه\"، وأما الراوي عنه فهو","vol":"3","page":252},{"text":"هلال (ع)، بن أبي ميمونة، وقيل: ابن أبي هلال علي قاله البخاري (^١)، وقيل: هلال بن أسامة، نسبة إلى جده الفهري، سمع أنسًا وغيره. قَالَ أبو حاتم: يكتب حديثه وهو شيخ. قَالَ الواقدي: مات في آخر خلافة هشام (^٢).\nوأما الراوي عنه فهو فليح (ع) بن سليمان العدوي مولاهم (المدني) (^٣) روى عن نافع وغيره، وعنه ابنه محمد وغيره. قَالَ ابن معين وأبو حاتم والنسائي: ليس بالقوي. وقال ابن عدي: هو عندي لا بأس به (^٤). وقد اعتمده البخاري في \"صحيحه\"، وقال الحاكم: اجتماعه مع مسلم في إخراجهما عنه (في الأصول) (^٥) يؤكد أمره ويسكن القلب فيه إلى تعديله، مات سنة ثمان وستين ومائة (^٦).\n_________\n(^١) \"التاريخ الكبير\" ٨/ ٢٠٤ (٢٧٢٠).\n(^٢) انظر ترجمته في: \"الجرح والتعديل\" ٩/ ٧٦ (٣٠٠)، \"الثقات\" ٥/ ٥٠٥، \"تهذيب الكمال\" ٣٠/ ٣٤٣ (٦٦٢٦)، \"تهذيب التهذيب\" ٤/ ٢٩٠.\n(^٣) من (ج).\n(^٤) \"الكامل\" ٧/ ١٤٤.\n(^٥) من (ج).\n(^٦) قال ابن حجر في \"هدي الساري\" ص ٤٣٥: لم يعتمد عليه البخاري اعتماده على مالك وابن عيينة وأضرابهما، وإنما أخرج له أحاديث أكثرها في المناقب وبعضها في الرقاق. وفليح: لقب غلب عليه، واسمه: عبد الملك.\nوقال في: \"تهذيب التهذيب\" ٣/ ٤٠٤: وقال ابن القطان: أصعب ما رمي به ما روي عن يحيى بن معين، عن أبي كامل قال: كنا نتهمه؛ لأنه كان يتناول أصحاب النبي - ﷺ -. كذا ذكر هذا، وهكذا ابن القطان في كتاب: \"البيان\" له، وهو من التصحيف الشنيع الذي وقع له. والصواب ما تقدم.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤١٥، \"التاريخ الكبير\" ٧/ ١٣٣ (٦٠١)، \"الجرح والتعديل\" ٧/ ٨٤ - ٨٥ (٤٧٩)، \"الثقات\" ٧/ ٣٢٤، \"الكامل\" ٧/ ١٤٤ (١٥٧٥)، \"تهذيب الكمال\" ٢٣/ ٣١٧ - ٣٢٢ (٤٧٧٥).","vol":"3","page":253},{"text":"وأما الراوي عنه فهو: ولده محمد (خ. س. ق) روى عن هشام ابن عروة، وغيره وعنه: هارون بن موسى الفروي وغيره، لينه ابن معين.\nوقال أبو حاتم: ما به بأس، ليس بذاك القوي (^١) مات سنة سبع وتسعين ومائة (^٢).\nوأما الراوي عنه فهو إبراهيم (خ. د. ت. ق) بن المنذر الحزام -بالحاء والزاي- الأسدي أحد العلماء بالمدينة، روى عن ابن وهب وابن عيينة وعدة، وعنه خلق. منهم: البخاري وابن ماجه، وروى البخاري، عن محمد بن غالب عنه، وروى النسائي عن رجل عنه، وأخرج لَهُ الترمذي أيضًا، صدوق، قَالَ النسائي: ليس به بأس، مات سنة ست، وقيل: خمس وثلاثين ومائتين (^٣).\n_________\n(^١) \"الجرح والتعديل\" ٨/ ٥٩.\n(^٢) قال ابن حجر في \"هدي الساري\" ص ٤٤٢: أخرج له البخاري نسخة من روايته عن أبيه، عن هلال بن علي، عن عطاء بن يسار عن أبي هريرة، وبعضها عن هلال، عن أنس بن مالك، توبع على أكثرها عنده وله نسخة أخرى عنده بهذا الإسناد، لكن عن عبد الرحمن بن أبي عمرة بدل عطاء بن يسار وقد توبع فيها أيضًا وهي ثمانية أحاديث والله أعلم.\nانظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٠٩ (٦٥٧)، \"الجرح والتعديل\" ٨/ ٥٩ (٢٦٩)، \"ثقات ابن حبان\" ٧/ ٤٤٠، \"تهذيب الكمال\" ٢٦/ ٢٩٩ - ٣٠١ (٥٥٤٩)، \"ميزان الاعتدال\" ٥/ ١٣٥ (٨٠٦٣).\n(^٣) هو إبراهيم بن المنذر بن عبد الله بن المنذر بن المغيرة بن عبد الله بن خالد بن حزام بن خويلد بن أسد بن عبد العزى بن قصي بن كلاب، القرشي، الحزامي، أبو إسحاق المدني وجدُّه خالد بن حزام أخو حكيم بن حزام.\nقال يحيى بن معين والدارقطني: ثقة. وقال صالح بن محمد: صدوق. وذكره ابن حبان في \"الثقات\".\nوقال عبد الرحمن بن أبي حاتم: سئل أبي عنه فقال: صدوق. وقال الساجي: بلغني أن أحمد كان يتكلم فيه ويذمُّه، وكان قدم إلى ابن أبي دؤاد قاصدًا من =","vol":"3","page":254},{"text":"وأما محمد بن سنان (خ. د. ت. ق) فهو: أبو بكر العوقي -بفتح العين المهملة وقبل الياء قاف، ولم يكن من العوقة وهم حي من عبد القيس، وإنما نزل فيهم، كانت لهم محلة في البصرة فنزل عندهم فنسب إليهم.\nروى عن فليح و(همام) (^١) وغيرهما وعنه: البخاري وأبو داود وخلق.\nقَالَ أبو حاتم: صدوق. وروى أبو داود والنسائي وابن ماجه عن رجل عنه، مات سنة ثلاث وعشرين ومائتين (^٢).\nثانيها:\nهذا الأعرابي لا يحضرني اسمه فليبحث عنه.\nثالثها:\nتأخيره -﵇- جواب السائل إلى أن قضى حديثه يحتمل؛ لأنه قَدْ شرع في جواب سائل سأله متقدم فكان أحق بتمامه ولو قطعه قَدْ لا يحصل للسائل فائدة جوابه أو كانت الحاجة إليه أمس فخاف فوته.\n_________\n= المدينة، عنده مناكير.\nوقال الخطيب: أما المناكير فقلما توجد في حديثه إلا أن يكون عن المجهولين، ومع هذا فإن يحيى بن معين، وغيره من الحفاظ كانوا يرضونه ويوثقونه.\nانظر ترجمته في: \"التاريخ الكبير\" ١/ ٣٣١ (١٠٤٣)، \"الجرح والتعديل\" ٢/ ١٣٩ (٤٥٠)، \"الثقات\" ٨/ ٧٣، \"تاريخ بغداد\" ٦/ ١٧٩ - ١٨١، \"تهذيب الكمال\" ٢/ ٢٠٧ - ٢١١ (٢٤٩)، \"سير أعلام النبلاء\" ١/ ٦٨٩ - ٢٩١ (٢٥٥)، \"التقريب\" ص ٩٤ (٢٥٣).\n(^١) في (ف): هشام، والمثبت من (ج) وهو الصواب.\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٠٢، \"التاريخ الكبير\" ١/ ١٠٩ (٣١٠)، \"الجرح والتعديل\" ٧/ ٢٧٩ (١٥١٦)، \"الثقات\" ٩/ ٧٩، \"تهذيب الكمال\" ٢٥/ ٣٢٠ (٥٢٦٧)، \"تهذيب التهذيب\" ٣/ ٥٨١.","vol":"3","page":255},{"text":"رابعها:\nمعنى: \"إِذَا وُسِّدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ\" أي: تولاه غير أهل الدين والأمانة ومن يعينهم عَلَى الظلم والفجور، وعند ذَلِكَ يكون الأئمة قَدْ ضيعوا الأمانة التي فرض الله عليهم حتَّى يؤتمن الخائن ويُسْتَخْوَن الأمين وهذا إنما يكون عند غلبة الجهل وضعف أهل الحق عن القيام به، نسأل الله العافية.\nخامسها: في أحكامه:\nالأول: أن من آداب المتعلم أن لا يسأل العالم مادام مشتغلًا بحديث أو غيره؛ لأن من حق القوم الذين بدأ بحديثهم أن لا يقطعه عنهم حتَّى يتمه.\nالثاني: الرفق بالمتعلم وإن جفا في سؤاله أو جهل؛ لأنه -﵇- لم يوبخه عَلَى سؤاله قبل إكمال حديثه.\nالثالث: وجوب تعليم السائل والمتعلم؛ لقوله - ﷺ -: \"أين السائل؟ \" ثم أخبره عن الذي سأل عنه.\nالرابع: مراجعة العالم عند عدم فهم السائل كقوله: كيف إضاعتها؟\nالخامس: جواز اتساع العالم في الجواب، وأن يبقي منه إِذَا كان ذَلِكَ لمعنى.","vol":"3","page":256},{"text":"<span data-type='title' id=toc-250>٣ - باب مَنْ رَفَعَ صَوْتَهُ بِالْعِلْمِ</span>\n٦٠ - حَدَّثَنَا أَبُو النُّعْمَانِ عَارِمُ بْنُ الفَضْلِ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبدِ اللهِ بْنِ عَمْرٍو قَالَ: تَخَلَّفَ عَنَّا النَّبِيُّ - ﷺ - فِي سَفْرَةٍ سَافَرْنَاهَا، فَأَدْرَكَنَا وَقَدْ أَرْهَقَتْنَا الصَّلَاة وَنَحْن نَتَوَضَّأ، فَجَعَلْنَا نَمْسَحُ عَلَى أَرْجُلِنَا، فَنَادى بِأَعْلَى صَوْتِهِ: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\". مَرَّتَيْنِ أَوْ ثَلَاثًا. [٩٦، ١٦٣ - مسلم: ٢٤١ فتح: ١/ ١٤٣]\nحدثَنَا أَبُو النُّعْمَانِ، ثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍ وقَالَ: تَخَلَّفَ عَنَّا النَّبِيُّ - ﷺ - فِي سفرة سافرناها، فَأَدْرَكَنَا وَقَدْ أَرْهَقَتْنَا الصَّلَاةُ وَنَحْنُ نَتَوَضَّأُ، فَجَعَلْنَا نَمْسَحُ عَلَى أَرْجُلِنَا، فَنَادئ بِأَعْلَى صَوْتِهِ: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\". مَرَّتَيْنِ أَوْ ثَلَاثًا.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه قريبًا في العلم عن مسدد، وفيه: وقد أرهقنا الصلاة صلاة العصر (^١). وفي الطهارة عن موسى، وفيه: فأدركنا وقد أرهقنا العصر (^٢)، وأخرجه مسلم في: الطهارة عن شيبان، وأبي كامل عن أبي عوانة به (^٣).\n_________\n(^١) سيأتي برقم (٩٦) كتاب: العلم، باب: مَن أعاد الحديث ثلاثًا؛ ليفهم عنه.\n(^٢) سيأتي برقم (١٦٣) كتاب: الوضوء، باب: غسل الرجلين ولا يمسح على القدمين.\n(^٣) مسلم (٢٤١/ ٢٧) كتاب: الطهارة، باب: وجوب غسل الرجلين بكمالهما.","vol":"3","page":257},{"text":"ثانيها: في التعريف برجاله:\nأما أبو النعمان: محمد، وأبو عوانة: الوضاح فقد سلفا، وكذا عبد الله بن عمرو.\nوأما الراوي عنه فهو: يوسف (ع) بن ماهك -بفتح الهاء والكاف، لا ينصرف؛ للعجمة والعلمية فارسي مكي تابعي ثقة، سمع ابن عمر وعائشة وغيرهما، وسمع والده ماهك. واسم أمه: مسيكة. وقال الدارقطني: بل ماهك ويذكر عن أبي داود وعلي بن المديني أن يوسف بن ماهك ويوسف بن ماهان واحد، مات سنة ثلاث عشر ومائة، وقيل: سنة عشر ومائة (^١).\nوأما الراوي عنه فهو أبو بشر جعفر (ع) بن أبي وحشية واسمه إياس، واسطي بصري ثقة، كثير الحديث، لقي من الصحابة عباد بن شرحبيل اليشكري، وهو من قومه، روى عنه: شعبة وهشيم، مات سنة خمس وعشرين ومائة (^٢).\n_________\n(^١) هو يوسف بن ماهك بن بهزاذ الفارسي المكي، مولئ قريش، وقيل: يوسف بن مهران، والصحيح أنه غيره. قال ابن معين والنسائي: ثقة. وذكره ابن حبان في \"الثقات\". وقال ابن خراش: ثقة عدل.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٧٠، \"التاريخ الكبير\" ٨/ ٣٧٥ (٣٣٧٩)، \"الجرح والتعديل\" ٩/ ٢٢٩ (٩٦١)، \"الثقات\" ٥/ ٥٤٩، \"تهذيب الكمال\" ٣٢/ ٤٥١ - ٤٥٤ (٧١٥٠)، \"تهذيب التهذيب\" ٤/ ٤٥٩ - ٤٦٠.\n(^٢) هو جعفر بن إياس بن أبي وحشيَّة اليشكري أبو بشر الواسطي بصري الأصل.\nروى عن: خالد بن عرفطة، وحميد بن عبد الرحمن الحميري، وسعيد بن جبير، وميمون بن مهران، ونافع مولى ابن عمر، وأبي عمير بن أنس بن مالك.\nوروى عنه: أيوب السختياني وخلف بن خليفة وأبو عوانة.\nوثقَّه أحمد بن حنبل ويحيى بن معين وأبو زرعة وأبو حاتم وأحمد بن عبد الله =","vol":"3","page":258},{"text":"ثالثها:\nلما ذكر ابن ماجه من حديث جابر: \"ويل للعراقيب\" (^١) قَالَ: هذا أعجب إليَّ من حديث عبد الله بن عمرو (^٢)، وهو الذي ذكره البخاري ومسلم. وقد أخرجه مسلم من حديث أبي هريرة أيضًا أن رسول الله - ﷺ - رأى رجلًا لم يغسل عقبه فقال: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\" (^٣) وقد أخرجه البخاري عنه في الطهارة كما سيأتي (^٤).\nرابعها:\nهذِه السفرة قد جاءت مبينة في بعض طرق روايات مسلم: رجعنا مع رسول الله - ﷺ - من مكة إلى المدينة، حتَّى إِذَا كنا في الطريق تعجل قوم عند العصر فتوضئوا وهم عجال فانتهينا إليهم وأعقابهم تلوح لم يمسها الماء، فقال النبي - ﷺ -: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ، أسبغوا الوضوء\" (^٥).\n_________\n= العجلي، والنسائى. وكان شعبة يضعف حديث أبى بشر عن مجاهد وعن حبيب ابن سالم.\nانظر ترجمته في: \"الطبقات\" ٧/ ٢٥٣، \"التاريخ الكبير\" ٢/ ١٨٦ (٢١٤١)، \"الجرح والتعديل\" ٢/ ٤٨٣ (١٩٢٧)، \"الثقات\" ٦/ ١٣٣، \"تهذيب الكمال\" ٥/ ١٠ (٩٣٢)، \"تهذيب التهذيب\" ١/ ٣٠٠ - ٣٠١.\n(^١) \"سنن ابن ماجه\" (٤٥٤) كتاب: الطهارة وسننها، باب: غسل العراقيب.\n(^٢) مقتضى السياق أن هذا القول قول ابن ماجه، ولم أقف عليه، بل وقفت عليه من قول الدارمي كما في \"مسنده\" ١/ ٥٥٢ (٧٣٤)، بعد روايته حديث أبي هريرة المذكور بعدُ.\n(^٣) مسلم (٢٤٢) كتاب: الطهارة، باب: وجوب غسل الرجلين بكمالهما.\n(^٤) سيأتي برقم (١٦٥) كتاب: الوضوء، باب: غسل الأعقاب.\n(^٥) مسلم (٢٤١/ ٢٦) كتاب: الطهارة، باب: وجوب غسل الرجلين بكمالهما.","vol":"3","page":259},{"text":"خامسها:\nقوله: (وَقَدْ أَرْهَقَتْنَا الصُّلَاةُ)، هو برفع الصلاة عَلَى أنها الفاعل أي: أعجلتنا؛ لضيق وقتها، وروي: أرهقنا الصلاة (^١) بالنصب عَلَى أنها مفعولة أي: أخرنا الصلاة حتَّى كادت تدنو من الأخرى. قَالَ القاضي: وهذا أظهر (^٢).\nقَال صاحب \"الأفعال\": أرهقت الصلاة: أخرتها، وأرهقته: أدركتْهُ (^٣). وقال الخليل: أرهقنا الصلاة: استأخرنا عنها (^٤). وقال أبو زيد: رهقتنا الصلاة إِذَا حانت. وقال أبو عبيد: رَهَقْتُ القومَ غشيْتُهم ودنوتُ منهم (^٥). وقال ابن الأعرابي: رهقته وأرهقته بمعنى دنوت منه.\nوقال الجوهري: رهقه -بالكسر- يرهقه رهقا غشيه، قَالَ تعالى: ﴿وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ﴾ [يونس: ٢٦] (^٦) وقال أبو زيد: أرهقه عسرا إِذَا كلفه إياه، يقال: لا ترهقني لا أرهقك الله أي: لا تعسرني لا أعسرك الله.\nوقيل في قوله تعالى: ﴿وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا﴾ [الكهف: ٧٣] أي: تلحق بي، من قولهم: رهقه الشيء إِذَا غشيه، وقيل: لا تعجلني، ويجيء عَلَى قول أبي زيد: لا تكلفني.\n_________\n(^١) ستأتي هذِه الرواية برقم (٩٦) كتاب: العلم، باب: من أعاد الحديث ثلاثًا ليفهم عنه.\n(^٢) \"مشارق الأنوار\" ١/ ٣٠٠ - ٣٠١.\n(^٣) \"الأفعال\" ٢/ ٢٩.\n(^٤) \"العين\" ٣/ ٣٦٧، مادة: (رهق).\n(^٥) في \"غريب الحديث\" ٢/ ٣٨٧.\n(^٦) \"الصحاح\" ٤/ ١٤٨٦، مادة: (رهق).","vol":"3","page":260},{"text":"سادسها:\n(\"ويل\") من المصادر التي لا أفعال لها وهي كلمة عذاب وهلاك، وهي مقابل ويح يقال (^١) لمن وقع فيما لا يستحقه: ويحه ترحمًا عليه، وعن أبي سعيد الخدري: ويل: واد في جهنم لو أرسلت (عليه) (^٢) الجبال لماعت من حره (^٣). وقيل: ويل صديد أهل النار (^٤).\nسابعها:\n(\"الأعقاب\"): جمع: عقب، وهي مؤخر القدم، وعقب كل شيء: آخره، وهي مؤنثة، وقال الأصمعي: العقب هو: ما أصاب الأرض من مؤخر الرجل إلى موضع الشراك. وقال ثابت: العقب هو: ما فضل من مؤخر القدم إلى الساق. ويقال: عقِب وعقْب بكسر القاف وسكونها.\nثامنها:\nخص - ﷺ - الأعقاب بالعِقَاب؛ لأنها التي لم تغسل، ويحتمل أن يريد صاحبها، ففيه حذف المضاف، والألف واللام في الأعقاب الظاهر أنها عهدية، ويحتمل أن تكون للعموم.\n_________\n(^١) وقع في (ف) بعدها: ويحه. والكلام يستقيم بدونها.\n(^٢) في (ج): فيه.\n(^٣) أخرجه ابن المبارك في \"الرقائق\" ص ٩٥ (٣٣٢)، وابن أبي حاتم في \"تفسيره\" ١/ ١٥٣ (٨٠٠)، وابن جرير في \"تفسيره\" أيضًا ١/ ٤٢٣ (١٣٩٩)، والبيهقي في \"البعث والنشور\" ص ٢٥٩ (٥١٦). عن عطاء بن يسار، وليس عن أبي سعيد الخدري، ولفظه: لو سُيرت فيه الجبال لماعت من حره.\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" (٧٩٩) ١/ ١٥٣، وابن جرير (١٣٨٦/ ١٣٨٧) ١/ ٤٢٢ عن أبي عياض.","vol":"3","page":261},{"text":"تاسعها:\nهذا الحديث مما ورد عَلَى سبب وفيه كثرة يحتمل إفراده بالتأليف.\nعاشرها: في أحكامه:\nالأول: وجوب استيعاب غسل الرجلين، وأن المسح غير كافٍ ولا يجب مع الغسل المسح، وهو إجماع من يعتد به (^١).\nوقد ترجم عليه البخاري في الطهارة، باب غسل الرجلين ولا يمسح على القدمين، ففهم منه أن القدمين لا يمسحان، بل يغسلان، لكن رواية مسلم السالفة: وأعقابهم تلوح لم يمسها الماء (^٢). قَدْ تفسر الرواية هنا: فجعلنا نمسح عَلَى أرجلنا، ولا شك أن هذا موجب للوعيد بالاتفاق وقد يؤول عَلَى أن المراد: لم يمسها الماء للغسل وإن مسها بالمسح، فيكون الوعيد وقع عَلَى الاقتصار عَلَى المسح فقط. وفي \"صحيح ابن خزيمة\" من حديث عمرو بن عنبسة الطويل: \"ثم يغسل قدميه إلى الكعبين كما أمره الله تعالى\" (^٣) وهو دالٌّ عَلَى أنّ الله تعالى أمر بغسلهما فلا عبرة إذًا بقول الشيعة: إن الواجب المسح (^٤)، ولا بقول ابن جرير، والجُبّائي -من المعتزلة- إنه: مخير بينه وبين الغسل (^٥)، ولا بإيجاب بعض الظاهرية الجمع بينهما (^٦)، وقراءة الجر في الآية محمولة عَلَى النصب أو من باب عطف الجوار.\n_________\n(^١) انظر: \"المجموع\" ١/ ٤٤٧.\n(^٢) مسلم (٢٤١) كتاب: الطهارة، باب: وجوب غسل الرجلين بكمالهما.\n(^٣) ١/ ٨٥ (١٦٥).\n(^٤) انظر: \"البحر الزخار\" ٢/ ١٠٦، \"نيل الأوطار\" ١/ ٢٦٣.\n(^٥) انظر: \"الحاوي\" ١/ ١٢٣، \"المجموع\" ١/ ٤٤٧، \"المغني\" ١/ ١٨٤، \"البحر الزخار\" ٢/ ١٠٦.\n(^٦) انظر: \"المجموع\" ١/ ٤٤٧، \"نيل الأوطار\" ١/ ٢٦٣.","vol":"3","page":262},{"text":"الثاني: وجوب تعميم الأعضاء (بالمطهر) (^١) وأن ترك البعض منها غير مجزئ.\nالثالث: تعليم الجاهل وإرشاده.\nالرابع: أن الجسد يعذب، وهو مذهب أهل السنة (^٢).\n_________\n(^١) في (ج): الطهر.\n(^٢) سئل شيخ الإسلام ابن تيمية عن عذاب القبر، هل هو على النفس والبدن أو على النفس دون البدن؟ فقال: الحمد لله رب العالمين بل العذاب والنعيم على النفس والبدن جميعًا باتفاق أهل السنة والجماعة، تنعم النفس وتعذب منفردة عن البدن، وتعذب متصلة بالبدن، والبدن متصل بها، فيكون النعيم والعذاب عليهما في هذِه الحال مجتمعين، كما يكون للروح منفردة عن البدن. وهل يكون العذاب والنعيم للبدن بدون الروح؟ هذا فيه قولان مشهوران لأهل الحديث والسنة والكلام، وفي المسألة أقوال شاذة ليست من أقوال أهل السنة والحديث، وأن البدن لا ينعم ولا يعذب، وهذا تقوله الفلاسفة المنكرون لمعاد الأبدان؛ وهؤلاء كفار بإجماع المسلمين، ويقوله كثير من أهل الكلام من المعتزلة وغيرهم: الذين يقولون: لا يكون ذلك في البرزخ، وإنما يكون عند القيام من القبور.\nوقول من يقول: إن الروح بمفردها لا تنعم ولا تعذب، وإنما الروح هي الحياة، وهذا يقوله طوائف من أهل الكلام، من المعتزلة، وأصحاب أبي الحسن الأشعري، كالقاضي أبي بكر، وغيرهم؛ وينكرون أن الروح تبقى بعد فراق البدن.\nوهذا قول باطل؛ خالفه الأستاذ أبو المعالي الجويني وغيره؛ بل قد ثبت في الكتاب والسنة، واتفاق سلف الأمة أن الروح تبقى بعد فراق البدن، وأنها منعمة أو معذبة.\nوالفلاسفة الإلهيون يقولون بهذا، لكن ينكرون معاد الأبدان، وهؤلاء لا يقرون بمعاد الأبدان؛ لكن ينكرون معاد الأرواح، ونعيمها وعذابها بدون الأبدان؛ وكلا القولين خطأ وضلال، لكن قول الفلاسفة أبعد عن أقوال أهل الإسلام، وإن كان قد يوافقهم عليه من يعتقد أنه متمسك بدين الإسلام، بل من يظن أنه من أهل المعرفة والتصوف، والتحقيق والكلام.\nوالقول الثالث: الشاذ. قول من يقول إن البرزخ ليس فيه نعيم ولا عذاب، بل =","vol":"3","page":263},{"text":"الخامس: جواز رفع الصوت في المناظرة بالعلم.\nالسادس: أن العالم يُنكر ما يرى من التضييع للفرائض والسنن ويُغْلظ القول في ذَلِكَ ويرفع صوته للإنكار، كما ذكرنا.\nالسابع: تكرار المسألة توكيدًا لها، ومبالغة في وجوبها، وسيأتي ذكره في باب: من أعاد الحديث ثلاثًا ليفهم. واعْلم أن الصحابة إنما أخروا الصلاة عن الوقت الفاضل طمعًا في صلاتها مع الشارع فلما خافوا فوتها استعجلوا فأنكر عليهم نقصهم الوضوء.\n_________\n= لا يكون ذلك حتى تقوم القيامة الكبرى، كما يقول ذلك من يقوله من المعتزلة، ونحوهم، الذين ينكرون عذاب القبر ونعيمه، بناء على أن الروح لا تبقى بعد فراق البدن، وأن البدن لا ينعم ولا يعذب.\nفجميع هؤلاء الطائفتين ضلال في أمر البرزخ، لكنهم خير من الفلاسفة؛ لأنهم يقرون بالقيامة الكبرى.\nفإذا عرفت هذِه الأقوال الثلاثة الباطلة: فلتعلم أن مذهب سلف الأمة وأئمتها أن الميت إذا مات يكون في نعيم أو عذاب، وأن ذلك يحصل لروحه ولبدنه، وأن الروح تبقى بعد مفارقة البدن منعمة أو معذبة، وأنها تتصل بالبدن أحيانًا، فيحصل له معها النعيم والعذاب. اهـ. \"مجموع الفتاوى\" ٢/ ٢٨٢ - ٢٨٤.","vol":"3","page":264},{"text":"<span data-type='title' id=toc-251>٤ - باب قَوْلِ المُحَدِّثِ: حَدَّثَنَا أَوْ أَخبَرَنَا وَأَنْبَأَنَا</span>\nوَقَالَ لَنَا الحُمَيْدِيُّ: كَانَ عِنْدَ ابن عُيَيْنَةَ: حَدَّثَنَا وَأَخْبَرَنَا وَأَنْبَاَنَا وَسَمِعْتُ وَاحِدًا. وَقَالَ ابن مَسْعُودٍ: حَدَّثنَا رَسُولُ اللهِ - ﷺ - وهُوَ الصَّادِقُ المَصْدُوقُ. وَقَالَ شَقِيقٌ عَنْ عَبْدِ اللهِ: سَمِعْتُ النَّبِيَّ - ﷺ - كَلِمَةً. وَقَالَ حُذَيْفَةُ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - حَدِيثَيْنِ. وَقَالَ أَبُو العَالِيَةِ: عَنِ ابن عَبَّاسِ، عَنِ النَّبِي - ﷺ - فِيمَا يَرْوِي عَنْ رَبهِ. وَقَالَ أَنَسٌ: عَنِ النَّبِي - ﷺ - فيما يَرْوِيهِ عَنْ رَبهِ -﷿-. وَقَالَ أَبُو هُرَيْرَةَ: عَنِ النَّبِي - ﷺ - يَرْوِيهِ عَنْ رَبكُمْ -﷿-[فتح: ١/ ١٤٤].\n\n٦١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَبدِ اللهِ بْنِ دِينَارٍ، عَنِ ابن عُمَرَ قَال: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ مِنَ الشَّجَرِ شَجَرَةً لَا يَسْقُط وَرَقُهَا، وَإِنَّهَا مَثَلُ المُسْلِم، فَحَدِّثُونِي مَا هِيَ؟ \". فَوَقَعَ النَّاسُ فِي شَجَرِ البَوَادِي. قَالَ عَبْدُ اللهِ: وَوَقَعَ فِي نَفْسِي أَنَّهَا النَّخْلَةُ، فَاسْتَحْيَيْتُ، ثُمَّ قَالُوا: حَدِّثْنَا مَا هِيَ يَا رَسُولَ اللهِ؟ قَالَ: \"هِيَ النَّخْلَةُ\". [٦٢، ٧٢، ١٣١، ٢٢٠٩، ٤٦٩٨، ٥٤٤٤، ٥٤٤٨، ٦١٢٢، ٦١٤٤ مسلم: ٢٨١١ - فتح: /١٤٥]\nحَدَّثَني قُتَيْبَةُ، نَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابن عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ مِنَ الشَّجَرِ شَجَرَةً لَا يَسْقُطُ وَرَقُهَا، وَإِنَّهَا مَثَلُ المُسْلِمِ، فَحَدِّثونِي مَا هِيَ؟ \". فَوَقَعَ النَّاسُ فِي شَجَرِ البَوَادِي.\nقَالَ عَبْدُ اللهِ: وَوَقَعَ فِي نَفْسِي أَنَّهَا النَخْلَةُ، فَاسْتَحْيَيْتُ، ثُمَّ قَالُوا: حَدِّثْنَا مَا هِيَ يَا رَسُولَ اللهِ؟ قَالَ: \"هِيَ النَّخْلَةُ\".","vol":"3","page":265},{"text":"الكلام عليه من وجوه:\nأحدها:\nحديث ابن عمر، أخرجه البخاري في العلم في مواضع: عن قتيبة كما ترى، وعن خالد بن مخلد، عن سليمان، عن ابن دينار به (^١)، وعن علي، عن سفيان، عن ابن أبي نجيح، عن مجاهد (^٢)، وعن إسماعيل، عن مالك، عن ابن دينار به، وفيه فقالوا: يا رسول الله أخبرنا بها (^٣).\nوأخرجه في البيوع في باب: بيع الجمار وأكله عن أبي الوليد، عن أبي عوانة، عن أبي بشر، عن مجاهد، عن ابن عمر (^٤).\nوفي الأطعمة عن عمر بن حفص، عن أبيه، عن الأعمش، عن مجاهد به (^٥)، وعن أبي نعيم، عن محمد (بن) (^٦) طلحة، عن زبيد، عن مجاهد به (^٧)، ولفظ رواية عمر بن حفص: بَيْنَا نَحْنُ عِنْدَ رسول الله - ﷺ - جُلُوسٌ إِذْ أُتِيَ بِجُمَّارِ نَخْلَةٍ. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ مِنَ الشَّجَرِ لَمَا بَرَكتُهُ كَبَرَكَةِ المُسْلِمِ\". فَظَنَنْتُ أَنَهُ يَعْنِي النَّخْلَةَ، فَأَرَدْتُ أَنْ أَقُولَ هِيَ النَّخْلَةُ يَا رَسُولَ اللهِ، ثُمَّ التَفَتُّ فَإِذَا أَنَا عَاشِرُ عَشَرَةٍ أَنَا أَحْدَثُهُمْ فَسَكَتُّ، فَقَالَ النَّبِيُّ - ﷺ -: \"هِيَ النَّخْلَةُ\".\n_________\n(^١) سيأتي برقم (٦٢) باب: طرح الإمام المسألة على أصحابه ليختبر ما عندهم.\n(^٢) سيأتي برقم (٧٢) كتاب: العلم، باب: الفهم في العلم.\n(^٣) سيأتي برقم (١٣١) كتاب: العلم، باب: الحياء في العلم.\n(^٤) سيأتي برقم (٢٢٠٩) كتاب: البيوع، باب: بيع الجمار وأكله.\n(^٥) سيأتي برقم (٥٤٤٤) كتاب: الأطعمة، باب: أكل الجمار.\n(^٦) في (ف): عن.\n(^٧) سيأتي برقم (٥٤٤٨) كتاب: الأطعمة، باب: بركة النخل.","vol":"3","page":266},{"text":"وفي أول بعض طرقه: كنت عند رسول الله - ﷺ - وهو يأكل الجمار (^١).\nوأخرجه في: الأدب في باب: لا يستحيا من الحق، عن آدم عن شعبة، عن محارب، عن ابن عمر مرفوعًا: (مَثَلُ المُؤْمِنِ كَمَثَلِ شَجَرَةٍ خَضْرَاءَ لَا يَسْقُطُ وَرَقُهَا وَلَا يَتَحَاتُ\". فَقَالَ القَوْمُ: هِيَ شَجَرَةُ كَذَا، هِيَ شَجَرَةُ كَذَا. فَأَرَدْتُ أَنْ أَقُولَ هِيَ النَّخْلَةُ -وَأَنَا غُلَامٌ شَابٌّ فَاسْتَحْيَيْتُ، فَقَالَ: \"هِيَ النَّخْلَةُ\".\nوَعَنْ شُعْبَةَ، عن خُبَيْبُ، عَنْ حَفْصِ، عَنِ ابن عُمَرَ مِثْلَهُ، وَزَادَ: فَحَدَّثْتُ بِهِ عُمَرَ فَقَالَ: لَوْ كُنْتَ قُلْتَهَا لَكَانَ أَحَبَّ إِلَيَّ مِنْ كَذَا وَكَذَا (^٢).\nوأخرجه في التفسير عن أبي أسامة، عن عبيد الله، عن نافع، عن ابن عمر (^٣)، وأخرجه مسلم تلو كتاب التوبة عن محمد بن عبيد، عن حماد، عن أيوب، عن أبي الخليل، وعن أبي بكر وابن أبي عمر، عن سفيان، عن ابن أبي نجيح، وعن (ابن نمير) (^٤)، عن أبيه، عن سيف بن سليمان -يقال ابن أبي سليمان- كلهم عن مجاهد به (^٥).\nوعن قتيبة وابن أيوب وابن حجر، عن إسماعيل به (^٦). وفي بعضها: قَالَ ابن عمر: فألقى الله في روعي أنها النخلة الحديث. وفيه من رواية\n_________\n(^١) سيأتي برقم (٢٢٠٩) كتاب: البيوع، باب: بيع الجمار وأكله، ولفظه: كنت عند النبي - ﷺ - وهو يأكل جمارًا.\n(^٢) سيأتي برقم (٦١٢٢) كتاب: الأدب، باب: ما لا يستحيا من الحق للتفقه في الدين.\n(^٣) سيأتي برقم (٤٦٩٨) كتاب: التفسير، باب: قوله: ﴿كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ﴾.\n(^٤) في (ف): بشير، والصواب ما أثبتناه من (ج) ويوافق ما في \"صحيح مسلم\" (٢٨١١).\n(^٥) (٢٨١١/ ٦٤) كتاب: صفة الجنة والنار، باب: مثل المؤمن مثل النخلة.\n(^٦) (٢٨١١/ ٦٣) كتاب: صفة الجنة والنار، باب: مثل المؤمن مثل النخلة.","vol":"3","page":267},{"text":"مجاهد عن ابن عمر: \"فأَخْبِرُوني\" وقد سلف، وعند البخاري \"فحدثوني\".\nثانيها: في التعريف برواته:\nوقد سلفوا، وفيه من الأسماء غير ما مر: حذيفة بن اليمان حِسْل -بكسر الحاء وإسكان السين المهملتين- العبسي حليف بني عبد الأشهل من الأنصار، حديثه ليلة الأحزاب مشهور فيه معجزات، ومناقبه جمة، مات بالمدائن سنة ست وثلاثين بعد قتل عثمان بأربعين ليلة، أخرجا لَهُ اثني عشر حديثًا بالاتفاق، وانفرد البخاري بثمانية ومسلم بسبعة عشر (^١).\nوليس في الصحابة حذيفة بن اليمان سواه وإن كان فيهم حذيفة ستة (^٢).\n_________\n(^١) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٢/ ٢٠ - ٢٦، \"معجم الصحابة\" لابن قانع ١/ ١٩١ - ١٩٢ (٢١٥)، \"الاستيعاب\" ١/ ٣٩٣ - ٣٩٤ (٥١٠)، \"أسد الغابة\" ١/ ٤٦٨ - ٤٧٠ (١١١٣)، \"الإصابة\" ١/ ٣١٧ - ٣١٨ (١٦٤٧).\n(^٢) وهم: حذيفة بن أسيد الغفاري أبو سريحة، واسمه: حذيفة بن أسيد بن الأعور وقيل الأغوز، وقيل: ابن عمَّار بن واقعة بن حزام بن غفار. كان من أصحاب الشجرة، من أهل الصفة، ونزل الكوفة ومات بها، أخرج له مسلم وأصحاب السنن. انظر: \"معجم الصحابة\" للبغوي ٢/ ٢٧، \"معرفة الصحابة\" لأبي نعيم ٢/ ٦٩١ (٥٦٧)، \"الاستيعاب\" ١/ ٣٩٤ (٥١١)، \"أسد الغابة\" ١/ ٤٦٦ (١١٠٨)، \"الإصابة\" ١/ ٣١٧ (١٦٤٤).\nحذيفة البارقي: له ذكر فيمن أدرك النبي - ﷺ - يحدث عن جنادة الأزدي، يحدث عنه\nأبو الخير اليزني. انظر: \"أسد الغابة\" ١/ ٤٦٧ (١١١٠) و\"الإصابة\" ١/ ٣١٨ (١٦٤٩).\nحذيفة بن أوس: انظر: \"أسد الغابة\" ١/ ٤٦٦ (١١٠٩)، \"الإصابة\" ١/ ٣١٧ (١٦٤٥). =","vol":"3","page":268},{"text":"وفيه شقيق (ع) بن سلمة أبو وائل الأسدي وقد سلف أيضًا، (سمع عمه) (^١)، وليس في الكتب الستة شقيق بن سلمة سواه، وإن كان فيهم من يسمى بهذا الاسم أربعة غيره.\nوفيه أبو العالية (خ. م. س) البرّاء -بالراء المشددة- واسمه زياد بن فيروز، أو أذينة، أو كلثوم، أو زياد بن أذينة -أقوال- البصري القرشي مولاهم التابعي (الثقة) (^٢).\nسمع ابن عمر وغيره. مات سنة تسعين. وإنما قيل لَهُ: البراء؛ لأنه كان يبري النبل (^٣).\n_________\n= حذيفة بن عبيد المرادي: انظر: \"معرفة الصحابة\" لأبي نعيم ٢/ ٦٩٤ (٥٦٩). \"أسد الغابة\" ١/ ٤٦٧ (١١١١)، \"الإصابة\" ١/ ٣٧٥ (١٩٦٢).\nحذيفة القلعاني: \"أسد الغابة\" ١/ ٤٦٧ (١١١٢)، وفي \"الإصابة\" ١/ ٣١٧ (١٦٤٦): العلقائي.\nحذيفة الأزدي: قال البغوي: يشك في صحبته. جعله ابن منده هو والبارقي واحدًا، واستدركه أبو موسى على ابن منده وقد ردَّ هذا الاستدراك ابن الأثير فقال: فقد أخرج أبو موسى حذيفة الأزدي مستدركًا على ابن منده ..\nفبات بهذا السياق أن كل بارقي أزدي، وقد تابع ابن حجر ابن منده في جعلهما واحدًا فقال: حذيفة البارقي الأزدي.\nانظر: \"معجم الصحابة\" للبغوي ٢/ ٣٠ - ٣١، \"أسد الغابة\" ١/ ٣٦٥ (١١٠٧)، \"الإصابة\" ١/ ٣٧٥ (١٩٦٣).\n(^١) من (ف).\n(^٢) من (ف).\n(^٣) قال عنه أبو زرعة: ثقة. وذكره ابن حبان في \"الثقات\" وقال: مات في شوال سنة تسعين. وقال العجلي: بصري تابعي ثقة. وقال ابن سعد: كان قليل الحديث.\nانظر: \"طبقات ابن سعد\" ٧/ ٢٣٧. \"معرفة الثقات\" للعجلي ٢/ ٤١٢ (٢١٩٠)، \"الجرح والتعديل\" ٣/ ٥٤١ - ٥٤٢ (٢٤٤٦)، \"الثقات\" لابن حبان ٤/ ٢٥٨، \"تهذيب التهذيب\" ٥/ ٥٤٥.","vol":"3","page":269},{"text":"ومثله أبو معشر البراء واسمه يوسف (^١) وكان يبري النبل وقيل: العود، ومن عداهما البراء مخفف وكله ممدود كما سلف في القواعد أول هذا الشرح بزيادة.\nثالثها:\nاختلف العلماء في هذِه المسألة التي عقد لها البخاري الباب عَلَى ثلاثة مذاهب:\nأحدها: ما ذكره البخاري وهو جواز إطلاق (نا، وأنا) (^٢) في قراءة الشيخ والقراءة عليه، وهو مذهب جماعة من المحدثين، منهم: الزهري، ومالك، وابن عيينة، ويحيى القطان، وجماعة من المتقدمين، وقيل: إنه قول معظم الحجازيين والكوفيين.\nوقال القاضي عياض: لا خلاف أنه يجوز في السماع من لفظ الشيخ أن يقول السامع فيه: (نا، وأنا) (^٣)، وأنبأنا، وسمعتهُ يقول، وقال لنا فلان، وذكر لنا فلان (^٤).\n_________\n(^١) وقع في (ف): أبو يوسف. وهو خطأ. فهو يوسف بن يزيد البصري أبو معشر البراء العطَّار. قال إسحاق بن منصور، عن يحيى بن معين: ضعيف. وقال أبو داود: ليس بذاك. وقال أبو حاتم: يكتب حديثه. وذكره ابن حبان في \"الثقات\". روى له البخاري ومسلم. وقال الذهبي: صدوق. وقال ابن حجر: صدوق، ربما أخطأ، له في البخاري ثلاثة أحاديث وليس له عند مسلم سوى حديث واحد وهذا جميع ما له في الصحيحين، وما له في السنن الأربعة شيء.\nانظر ترجمته قي: \"التاريخ الكبير\" ٨/ ٣٨٥ (٣٤١٢)، \"الجرح والتعديل\" ٩/ ٢٣٤ - ٢٣٥ (٩٨٦)، \"الثقات\" ٧/ ٦٣٧، \"تهذيب الكمال\" ٣٢/ ٤٧٧ - ٤٧٩ (٧١٦٥)، \"الكاشف\" ٢/ ٤٠١ (٦٤٥٨)، \"ميزان الاعتدال\" ٦/ ١٤٩ (٩٨٩٠)، \"التقريب\" ص ٦١٢ (٧٨٩٤)، \"مقدمة فتح الباري\" ص ٤٥٤.\n(^٢) في (ج): ثنا وأنبا.\n(^٣) في (ج): ثنا، وأنبا.\n(^٤) \"إكمال المعلم\" ١/ ١٨٨.","vol":"3","page":270},{"text":"وكذا قَالَ الطحاوي: لم يفرق القرآن بين الخبر والحديث، ولا السنةُ، قَالَ تعالى: ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ﴾ [الزمر: ٢٣]، وقال: ﴿يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (٤)﴾ [الزلزلة: ٤] فجعل الحديث والخبر واحدًا، وقال تعالى: ﴿قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ﴾ [التوبة: ٩٤]، وهي الأشياء التي كانت بينهم، و﴿هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ (١٧)﴾ [البروج: ١٧]، ﴿وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا﴾ [النساء: ٤٢].\nوقال -﵇-: \"أَلَا أُخْبِرُكُمْ بِخَيْرِ دُورِ الأَنْصَارِ؟ \" (^١)، و\"أخبرني تميم الداري\" وذكر قصة الجن (^٢) وقال هنا: \"فحدثوني: ما هي؟ \"، وفي رواية: \"فأخبروني\" (^٣)، وقال في الحديث السالف: \"وأخبروا به من ورائكم\" (^٤). وصحح هذا المذهب ابن الحاجب الأصولي (^٥)، ونقل هو وغيره عن الحاكم أنه مذهب الأئمة الأربعة (^٦).\n_________\n(^١) سيأتي برقم (١٤٨١) كتاب: الزكاة، باب: خرص التمر.\n(^٢) جاءت هذِه القصة في حديث رواه مسلم (٢٩٤٢) كتاب: الفتن وأشراط الساعة، باب: قصة الجساسة. وأبو داود (٤٣٢٦، ٤٣٢٧). والترمذي (٢٢٥٣). وابن حبان ١٥/ ١٩٣ - ١٩٩ (٦٧٨٧ - ٦٧٨٩) من حديث فاطمة بنت قيس.\n(^٣) ستأتي برقم (٤٦٩٨) كتاب: التفسير، باب: قوله: ﴿كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ﴾.\n(^٤) سبق برقم (٥٣).\n(^٥) هو عثمان بن عمر بن أبي بكر بن يونس الكردي الدويني الأصل الأسناوي، يلقب بجمال الدين، ويُكنَّى بأبي عمرو، وشهرته بابن الحاجب؛ لأن أباه كان حاجبًا للأمير عز الدين موسك الصلاحي فعرف ولده بذلك.\nاشتغل بالقراءات على الشاطبي وغيره، وبرع في الأصول والعربية وتفقه في مذهب مالك، وكان محبًا ملازمًا للشيخ عز الدين بن عبد السلام توفي سنة ٦٤٦ هـ.\nانظر ترجمته في \"وفيات الأعيان\" ٣/ ٢٤٨، \"مرآة الجنان\" ٤/ ١١٤، و\"شذرات الذهب\" ٥/ ٢٣٤.\n(^٦) انظر: \"شرح مختصر ابن الحاجب\" ١/ ٧٢٧.","vol":"3","page":271},{"text":"المذهب الثاني: المنع فيهما في القراءة عليه إلا مقيدًا مثل: حَدَّثنَا فلان قراءة عليه، وأخبرنا قراءة عليه، وهو مذهب ابن المبارك، ويحيى بن يحيى التميمي، وأحمد بن حنبل، والمشهور عن النسائي، وصححه الآمدي (^١) والغزالي (^٢)، وهو مذهب المتكلمين.\nوالمذهب الثالث: الفرق: فالمنع في حدثنا والجواز في أخبرنا وهو مذهب الشافعي وأصحابه ومسلم بن الحجاج وجمهور أهل المشرق، ونقل عن أكثر المحدثين منهم: ابن جريج، والأوزاعي، والنسائي، وابن وهب، وقيل: إنه أول من أحدث هذا الفرق بمصر وصار هو الشائع الغالب عَلَى أهل (^٣) الحديث، وخير ما يقال فيه: إنه اصطلاح منهم أرادوا به التمييز بين النوعين وخصصوا قراءة الشيخ بحدثنا، بقوة إشعاره بالنطق والمشافهة (^٤).\nرابعها:\nمعنى قوله: (فَوَقَعَ النَّاسُ فِي شَجَرِ البَوَادِي): ذهبت أفكارهم إِلى ذَلِكَ وذهلوا عن النخلة، وقوله \"مَثَلُ المُسْلِمِ\" هو بفتح الثاء، ويجوز إسكانها.\nخامسها: في فوائده:\nالأولى: استحباب إلقاء العالم المسائل؛ ليختبر أفهامهم، وضرب الأمثال، وتوقير الأكابر كما فعل ابن عمر، أما إِذَا لم يتنبه لها الكبار فللصغير أن يقولها.\n_________\n(^١) \"الأحكام\" ١/ ١٢٠ - ١٢١.\n(^٢) \"المستصفى\" ١/ ٣٠٩ - ٣١٠.\n(^٣) في (ف) هنا كلمة: هذا.\n(^٤) انظر: \"معرفة علوم الحديث\" للحاكم ٢٥٦ - ٢٦٠، \"مقدمة ابن الصلاح\" ١٣٨ - ١٤٠، \"المقنع في علوم الحديث\" ١/ ٢٩٩ - ٣٠١، \"فتح الباقي\" ٢٩٥ - ٣٠١.","vol":"3","page":272},{"text":"الثانية: فضل النخل، وقد قَالَ المفسرون في قوله تعالى: ﴿كَشَجَرَةٍ طَيِّبَةٍ﴾: إنها النخلة ﴿أَصْلُهَا ثَابِتٌ﴾ في الأرض ﴿وَفَرْعُهَا فِي السَّمَاءِ﴾ أي: رأسها ﴿تُؤْتِي أُكُلَهَا﴾ أي: ثمرها ﴿كُلَّ حِينٍ﴾ [إبراهيم: ٢٤ - ٢٥] فشبه عمل المؤمن في كل وقت كالنخلة التي تؤتي أكلها كل وقت.\nالثالثة: أشبهت النخلة المسلم في كثرة خيرها، ودوام ظلها، وطيب ثمرها، ووجوده عَلَى الدوام، فإنه من حين يطلع ثمرها لا يزال يؤكل منه حتَّى ييبس وبعده، ويتخذ منه منافع كثيرة من خشبها، وورقها، وأغصا نها فتستعمل جذوعًا، وحطبًا، وعصيًا، وحصرًا، ومخاصر (^١)، وحبالًا، وأواني، وغير ذَلِكَ، ثمَّ ينتفع بنواها علفًا للإبل وغيرها، ثمَّ كمال نباتها، وحسن ثمرته، وهي كلها منافع وخير وجمال، والمؤمن خير كله من كثرة طاعاته، ومكارم أخلاقه ومواظبته عَلَى عبادته وصدقته وسائر الطاعات.\nهذا هو الصحيح في وجه الشبه للمسلم وقد جاء في حديث ذكره الحارث بن أبي أسامة (أنه - ﷺ -) (^٢) قَالَ: \"هي النخلة لا تسقط لها أنملة وكذلك المؤمن لا يسقط لَهُ دعوة\" (^٣).\nوفيه وجه ثانٍ: أن النخلة إِذَا قطع رأسها ماتت بخلاف باقي الشجر.\nوثالث: من كونها لا تحمل حتَّى تلقح، وفيهما نظر؛ لأن التشبيه إنما وقع بالمسلم وهذان المعنيان يشملان المسلم والكافر، وقيل:\n_________\n(^١) مخاصر: جمع مخصرة وهي ما يتوكأ عليه كالعصا ونحوه، وما يأخذه الملك يشير به إذا خاطب، والخطيب إذا خطب راجع \"القاموس المحيط\" مادة: خصر.\n(^٢) من (ج).\n(^٣) \"بغية الباحث عن زوائد مسند الحارث\" ص ٣١٩ (١٠٧٤).","vol":"3","page":273},{"text":"لأنها فضل تربة آدم عَلَى ما يروى، وإن كان لا يثبت. وعلو فروعها كارتفاع عمل المؤمن، وقيل: لأنها شديدة الثبوت كثبوت الإيمان في قلب المؤمن (^١).\n_________\n(^١) ورد في حاشية (ف): فائدة: روى أبو حاتم بن حبان في \"صحيحه\" من حديث لقيط بن أبي رزين أنه -﵇- قَالَ: \"مثل المؤمن مثل النخلة، لا تأكل إلا طيبًا، ولا تضع إلا طيبا\".","vol":"3","page":274},{"text":"<span data-type='title' id=toc-252>٥ - باب طَرْحِ الإِمَامِ الْمَسْأَلَةَ عَلَى أَصْحَابِهِ لِيَخْتَبِرَ مَا عِنْدَهُمْ مِنَ الْعِلْمِ</span>.\n٦٢ - حَدَّثَنَا خَالِدُ بْنُ مَخلَدٍ، حَدَّثَنَا سُلَيْمَانُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ مِنَ الشَّجَرِ شَجَرَة لَا يَسْقُطُ وَرَقُهَا، وَإِنَّهَا مَثَلُ المُسْلِمِ، حَدِّثُونِي مَا هِيَ؟ \". قَالَ: فَوَقَعَ النَّاسُ فِي شَجَرِ البَوَادِي. قَالَ عَبْدُ اللهِ: فَوَقَعَ في نَفْسِي أنَهَا النَّخلَةُ، ثُمَّ قَالُوا: حَدِّثْنَا مَا هِيَ يَا رَسُولَ اللهِ؟ قَالَ: \"هِيَ النَّخْلَةُ\". [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ١/ ١٤٧]\nثنَا خَالِدُ بْنُ مَخْلَدٍ، نَا سُلَيْمَانُ، نَا عَبْدُ اللهِ بْن دِينَارٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ مِنَ الشَّجَرِ شجَرَةً لَا يَسْقُط وَرَقُهَا، وَإِنَّهَا مَثَلُ المُسْلِمِ، حَدِّثُونِي مَا هِيَ؟ \". قَالَ: فَوَقَعَ النَّاسُ فِى شَجَرِ البَوَادِي.\nقَالَ عَبْدُ اللهِ: فَوَقَعَ فِي نَفْسِي أَنَّهَا النَّخْلَةُ، ثمَّ قَالُوا: حَدِّثْنَا مَا هِيَ يَا رَسُولَ اللهِ؟ قَالَ: \"هِيَ النَّخْلَةُ\".\nالكلام عليه من وجوه:\nأحدها: قَدْ ذكرت لك طرقه في الباب الماضي فراجعه.\nثانيها: في التعريف برواته:\nوقد سلفوا إلا خالد بن مخلد أبو الهيثم القطواني -بفتح القاف والطاء المهملة- البجلي مولاهم الكوفي، وقطوان موضع بالكوفة، روى عن: مالك وغيره، وعنه: البخاري، وروى مرة عن ابن كرامة عنه (^١).\nقَالَ أحمد وأبو حاتم: لَهُ أحاديث مناكير، وقال يحيى بن معين:\n_________\n(^١) سيأتي آخر الصحيح برقم (٦٥٠٢) كتاب: الرقاق، باب: التواضع. وابن كرامة اسمه: محمد بن عثمان بن كرامة.","vol":"3","page":275},{"text":"ما به بأس، وقال أبو حاتم: يكتب حديثه (^١)، وقال ابن عدي: هو من المكثرين في محدثي الكوفة، وهو عندي -إن شاء الله- لا بأس به (^٢)، وروى مسلم والترمذي، والنسائي، وابن ماجه عن رجل عنه مات في (المحرم) (^٣) سنة ثلاث عشر ومائتين (^٤).\nثالثها: في فوائده:\nوقد سلفت في الباب قبله وسبب استحيائه تأدبًا مع الأشياخ كما سلف، فإنه كان أحدثهم، وقد قَالَ - ﷺ -: \"كبر كبر\" (^٥)، ويقال: استحييت واستحيت بمعنى.\nو(البوادي) بالياء وفي نسخة بحذفها وهي لغة، ومعنى: فوقع الناس في شجر البوادي. أي: (ذهبت) (^٦) أفكارهم إلى أشجار البوادي، فكان كل إنسان يفسر بنوع من (أنواع) (^٧) أشجار البوادي وذهلوا عن النخلة (^٨).\n_________\n(^١) \"الجرح والتعديل\" ٣/ ٣٥٤ (١٥٩٩).\n(^٢) \"الكامل\" ٣/ ٤٦٦ (٥٩٥).\n(^٣) في (ف): (الحرم)، والمثبت من (ج).\n(^٤) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٤٠٦، \"التاريخ الكبير\" ٣/ ١٧٤ (٥٩٥)، \"معرفة الثقات\" ١/ ٣٣٢ (٣٩٤)، \"تهذيب الكمال\" ٨/ ١٦٣ - ١٦٧ (١٦٥٢)، \"شذرات الذهب\" ٢/ ٢٩، و\"مقدمة الفتح\" ص ٤٠٠.\n(^٥) سيأتي برقم (٧١٩٢) كتاب: الأحكام، باب: كتاب الحاكم إلى عماله والقاضي إلى أمنائه.\n(^٦) في (ف): دبت.\n(^٧) من (خ).\n(^٨) رود بهامش (ف) توثيق نصه: بقراءة إبراهيم الحلبي على الحسن، بلغ من أول كلتاب العلم، فأسمعه السادة: الحاصري، والسلاوي، والبيجوري، وعلى، والعملي، وحلذ العقاد وعلى ولد المصنف كلتبه على ابن الأنصاري الشافعي.","vol":"3","page":276},{"text":"ومعنى طرح المسائل عَلَى التلاميذ؛ لترسخ في القلوب، وتثبت؛ لأن ما جرى منه في المذاكرة لا يكاد ينسى، وفيه ضرب الأمثال بالشجر وغيرها.","vol":"3","page":277},{"text":"<span data-type='title' id=toc-253>٦ - باب مَا جَاءَ فِى الْعِلْمِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿وَقُلْ رَبِّ زِدْنِى عِلْمًا﴾ [طه: ١١٤]\nالْقِرَاءَةُ وَالْعَرْضُ عَلَى المُحَدِّثِ. وَرَأى الحَسَنُ وَالثَّوْرِيُّ وَمَالِكٌ القِرَاءَةَ جَائِزَةً، وَاحْتَجَّ بَعْضُهُمْ فِي القِرَاءَةِ عَلَى العَالِمِ بِحَدِيثِ ضِمَامِ بْنِ ثَعْلَبَةَ قَالَ لِلنَّبِيِّ - ﷺ -: آللهُ أَمَرَكَ أَنْ تُصَلِّيَ الصَّلَوَاتِ؟ قَالَ: \"نَعَمْ\". قَالَ: فهذِه قِرَاءَةٌ عَلَى النَّبِيِّ - ﷺ -، أَخْبَرَ ضِمَامٌ قَوْمَهُ بِذَلِكَ فَأَجَازُوهُ. وَاحْتَجَّ مَالِكٌ بِالصَّكِّ يُقْرَأُ عَلَى القَوْمِ فَيَقُولُونَ: أَشْهَدَنَا فُلَانٌ. وُيقْرَأُ ذَلِكَ قِرَاءَةً عَلَيْهِمْ، وَيُقْرَأُ عَلَى المُقْرِئِ، فَيَقُولُ القَارِئُ: أَقْرَأَنِي فُلَانٌ.\nحَدَّثَنَا مُحَمَّدُ بْنُ سَلَامِ، ثَنَا مُحَمَّدُ بْنُ الَحسَنِ الوَاسِطِيُّ، عَنْ عَوْفٍ، عَنِ الَحسَنِ قَالَ: لَا بَأْسَ بِالْقِرَاءَةِ عَلَى العَالِمِ.\nوَأَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ الفِرَبْرِيُّ، وحَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيل البُخَارِيُّ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ سُفْيَانَ قَالَ: إِذَا قُرِئَ عَلَى الُمحَدِّثِ فَلَا بَأْسَ أَنْ يَقُولَ: حَدَّثَنِي. قَالَ: وَسَمِعْتُ أَبَا عَاصِمٍ يَقُولُ عَنْ مَالِكِ وَسُفْيَانَ: القِرَاءَةُ عَلَى العَالِمِ وَقرَاءَتُهُ سَوَاءٌ.\n\n٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدٍ -هُوَ الَمقْبُرِيُّ- عَنْ شَرِيكُ بْنِ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: بَيْنَمَا نَحْنُ جُلُوسٌ مَعَ النَّبِيِّ - ﷺ - فِي الَمسْجِدِ، دَخَلَ رَجُلٌ عَلَى جَمَلٍ فَأَنَاخَهُ فِي الَمسْجِدِ، ثُمَّ عَقَلَهُ، ثُمَّ قَالَ لَهُمْ: أَيُّكُمْ مُحَمَّدٌ؟ وَالنَّبِيُّ - ﷺ - متَّكِئٌ بَيْنَ ظَهْرَانَيْهِمْ. فَقُلْنَا: هذا الرَّجُلُ الأَبْيَضُ الُمتَّكِئُ. فَقَالَ لَهُ الرَّجُلُ: ابن عَبْدِ الُمطَّلِبِ. فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"قَدْ أَجَبْتُكَ\". فَقَالَ الرَّجُلُ لِلنَّبِيِّ - ﷺ -: إِنِّي سَائِلُكَ فَمُشَدِّدٌ عَلَيْكَ فِي الَمسْأَلَةِ، فَلَا تَجِدْ عَلَيَّ فِي نَفْسِكُ. فَقَالَ: \"سَلْ عَمَّا بَدَا لَكَ\". فَقَالَ: أَسْأَلُكَ بِرِّبكَ وَرَبِّ مَنْ قَبْلَكَ، آللهُ أَرْسَلَكَ إِلَى","vol":"3","page":278},{"text":"النَّاسِ كُلِّهِمْ؟ فَقَالَ: \"اللَّهُمَّ نَعَمْ\". قَالَ: أَنْشُدُكَ باللهِ، آللهُ أَمَرَكَ أَنْ نُصَلِّيَ الصَّلَوَاتِ الَخمْسَ فِي اليَوْمِ وَاللَّيْلَةِ؟ قَالَ: \"اللَّهُمَّ نَعَمْ\". قَالَ: أَنْشُدُكَ باللهِ، آللهُ أَمَرَكَ أَنْ نَصُومَ هذا الشَّهْرَ مِنَ السَّنَةِ؟ قَالَ: \"اللَّهُمَّ نَعَمْ\". قَالَ: أَنْشُدُكَ باللهِ، آللهُ أَمَرَكَ أَنْ تَأْخُذَ هذِه الصَّدَقَةَ مِنْ أَغْنِيَائِنَا فَتَقسِمَهَا عَلَى فُقَرَائِنَا؟ فَقَالَ النَّبِيُّ - ﷺ -: \"اللَّهُمَّ نَعَمْ\". فَقَالَ الرَّجُلُ: آمَنْتُ بِمَا جِئْتَ بِهِ، وَأَنَا رَسُولُ مَنْ وَرَائِي مِنْ قَوْمِي، وَأَنَا ضِمَامُ بْنُ ثَعْلَبَةَ أَخُو بَنِي سَعْدِ بْنِ بَكرٍ. رَوَاهُ مُوسَى، وَعَلِيُّ بْنُ عَبْدِ الَحمِيدِ، عَنْ سُلَيمَانَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. بهذا. [مسلم: ١٢ - فتح: ١/ ١٤٨]\nنَا عَبْدُ اللهِ بْنُ يُوسُفَ، نَا اللَّيْثُ، عَنْ سَعِيدٍ المَقْبُرِيُّ، عَنْ شَرِيكِ بْنِ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: بَيْنَمَا نَحْنُ جُلُوسٌ مَعَ النَّبِيِّ - ﷺ - في المَسْجِدِ، دَخَلَ رَجُلٌ عَلَى جَمَلٍ فَأَنَاخَهُ فِي المَسْجِدِ، ثُمَّ عَقَلَهُ، ثُمَّ قَالَ لَهُمْ: أَيُّكُمْ مُحَمَّدٌ؟ وَالنَّبِيُّ - ﷺ - مُتَّكِئٌ بَيْنَ ظَهْرَانَيْهِمْ. فَقُلْنَا: هذا الرَّجُلُ الأَبْيَضُ المُتَّكِئُ. فَقَالَ لَهُ الرَّجُلُ: ابن عَبْدِ المُطَّلِبِ. فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"قَدْ أَجَبْتُكَ\". فَقَالَ الرَّجُلُ لِلنَّبِيِّ - ﷺ -: إِني سَائِلُكَ فَمُشَدِّدٌ عَلَيْكَ فِي المَسْأَلَةِ، فَلَا تَجِدْ عَلَيَّ فِي نَفْسِكَ. فَقَالَ: \"سَلْ عَمَّا بَدَا لَك\". فَقَالَ: أَسْأَلُكَ بِرَبِّكَ وَرَبِّ مَنْ قَبْلَكَ، آللهُ أَرْسَلَكَ إِلَى النَّاسِ كُلِّهِمْ؟ فَقَالَ: \"اللَّهُمَّ نَعَمْ\". قَالَ: أَنْشُدُكَ باللهِ، آللهُ أَمَرَكَ أَنْ نُصَلِّيَ الصَّلَوَاتِ الخَمْسَ فِي اليَوْمِ وَاللَّيْلَةِ؟ قَالَ: \"اللَّهُمَّ نَعَمْ\". قَالَ: أَنْشُدُكَ باللهِ، آللهُ أَمَرَكَ أَنْ نَصُومَ هذا الشَّهْرَ مِنَ السَّنَةِ؟ قَالَ: \"اللَّهُمَّ نَعَمْ\". قَالَ: أَنْشُدُكَ باللهِ، آللهُ أَمَرَكَ أَنْ تَأخُذَ هذِه الصَّدَقَةَ مِنْ أَغْنِيَائِنَا فَتَقْسِمَهَا عَلَى فُقَرَائِنَا؟ فَقَالَ النَّبِيُّ - ﷺ -: \"اللَّهُمَّ نَعَمْ\". فَقَالَ الرَّجُلُ: آمَنْتُ بمَا جِئْتَ بِهِ، وَأَنَا رَسُولُ مَنْ وَرَائِي مِنْ قَوْمِي، وَأَنَا ضِمَامُ بْنُ ثَعْلَبَةَ أَخُو بَنِي سَعْدِ بْنِ بَكْرٍ. رَوَاهُ مُوسَى، وَعَلِيُّ بْنُ عَبْدِ الحَمِيدِ، عَنْ سُلَيْمَانَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. بهذا.","vol":"3","page":279},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث قَدْ أخرجه البخاري من حديث شريك وثابت، عن أنس كما سترى، وقد علقه أولًا وأسنده ثانيًا، وأخرجه مسلم، عن عبد الله بن هاشم، عن بهز بن أسد، عن سليمان به (^١).\nورواه الترمذي، عن البخاري، عن علي بن عبد الحميد، ثمَّ قَالَ: حسن غريب (^٢)، ورواه النسائي، عن محمد بن معمر، عن العقدي، عن سليمان (^٣).\nثانيها: في التعريف برواته غير (من) (^٤) سلف:\nوقد سلف التعريف بأنس، وكرره شيخنا قطب الدين في \"شرحه\"، وأما الراوي عنه فهو أبو عبد الله شريك (ع) بن عبد الله بن أبي نمر المدني القرشي أو الليثي أو الكناني -أقوال- وجده أبو نمر.\nشهد أحدا مع المشركين، ثمَّ اهتدى للإسلام، ذكره ابن سعد في مسلمة الفتح، سمع أنسًا وغيره، وعنه سليمان بن بلال، وغيره، قَالَ ابن سعد: كان ثقة كبيرا (^٥)، وقال يحيى بن معين: ليس به بأس، وقال ابن عدي: مشهور من أهل الحديث، حدث عنه الثقات، وحديثه إِذَا روى عنه ثقة فلا بأس به، إلا أن يروي عنه ضعيف (^٦).\n_________\n(^١) مسلم (١٢/ ١١) كتاب: الإيمان، باب: السؤال عن أركان الإسلام.\n(^٢) الترمذي (٦١٩).\n(^٣) \"المجتبى\" ٤/ ١٢١ - ١٢١.\n(^٤) في (ف): ما.\n(^٥) \"الطبقات الكبرى\" القسم المتمم ص ٢٧٨ (١٦٣).\n(^٦) \"الكامل\" ٥/ ٩ (٨٨٧).","vol":"3","page":280},{"text":"مات سنة أربعين ومائة. أخرجوا لَهُ إلا الترمذي، ففي \"الشمائل\" (^١).\nوقوله: رواه موسى لعله ابن إسماعيل التبوذكي الحافظ، فإنه سمع سليمان بن المغيرة (^٢)، وعنه البخاري في: بدء الوحي كما سلف.\nوأما علي بن عبد الحميد فهو: أبو الحسين علي (م. س) بن عبد الحميد بن مصعب بن يزيد الأزدي المَعْنِيّ -نسبة إلى معن- وهو ابن أخي عبد الرحمن بن مصعب القطان، وقال ابن أبي خيثمة هو: ابن عم معاوية بن عمر.\nوروى عن: سليمان وغيره، وعنه: البخاري تعليقًا، وأبو حاتم،\nوغيرهما. ثقة فاضل، وكان ضريرا. مات سنة إحدى أو اثنتين وعشرين\nومائتين، وروى له: الترمذي، والنسائي، وأهمله الكلاباذي. لَهُ هذا\nالحديث، وحديث آخر عن سليمان، عن ثابت، عن أنس مرفوعًا:\n\"ألا أخبرك بأفضل القرآن\" فتلا: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ (^٣).\n_________\n(^١) قال النسائي وابن الجارود: ليس بالقوي. وكان سعيد بن يحيى القطان لا يحدث عنه. وقال الساجي: كان يرمى بالقدر. وقال ابن حجر: احتج به الجماعة إلا أن في روايته عن أنس لحديث الإسراء مواضع شاذة. انظر ترجمته في: \"التاريخ الكبير\" ٤/ ٢٣٦ - ٢٣٧ (٢٦٤٥)، \"معرفة الثقات\" ١/ ٤٥٣ (٧٢٦)، \"الجرح والتعديل\" ٤/ ٣٦٣ - ٣٦٤ (١٥٩٢)، \"تهذيب الكمال\" ١٢/ ٤٧٥ - ٤٧٧ (٢٧٣٧)، \"سير أعلام النبلاء\" ٦/ ١٥٩ - ١٦٠ (٧٣). \"مقدمة فتح الباري\" ص ٤٠٩ - ٤١٠.\n(^٢) \"تهذيب الكمال\" ٢١/ ٥٠.\n(^٣) رواه النسائي في \"الكبرى\" ٥/ ١١ (٨٠١١)، وابن حبان في \"صحيحه\" (٧٧٤) ٣/ ٥١، والحاكم ١/ ٥٦٠، والبيهقي في \"شعب الإيمان\" (٢٣٥٨) ٢/ ٤٤٤ - ٤٤٥، والضياء في \"المختارة\" ٥/ ٩٨ - ١٠٠ (١٧١٨ - ١٧٢٠)، والمزي في \"تهذيب الكمال\" ٢١/ ٥٠.\nوقال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه، وسكت عنه =","vol":"3","page":281},{"text":"قَالَ المزي: هذا جميع ما له عندهم (^١).\nوأما سليمان (ع) بن المغيرة فهو أبو سعيد القيسي البصري مولى بني قيس بن ثعلبة بن بكر بن وائل، سمع الحسن وثابت البناني وغيرهما، وعنه: الثوري، وشعبة، وتوثيقه مجمع عليه وهو سيد أهل البصرة، مات سنة خمس وستين ومائة.\nروى لَهُ البخاري مع هذا التعليق حديثه عن حميد بن هلال، عن أبي صالح السمان، عن أبي سعيد في المرور (^٢).\nوأما ثابت (ع) فهو أبو أحمد ثابت بن أسلم البناني البصري العابد، وبنانة هم بنو سعد بن لؤي بن غالب، وأم سعد بنانة، قاله الخطيب.\nوقال الزبير بن بكار: وكانت بنانة أمة لسعد بن لؤي حضنت بنيه فنسبوا إليها.\nسمع أنسًا وغيره من الصحابة والتابعين، وعنه خلق، وهو ثقة\n_________\n= الذهبي، وقال الألباني في \"الصحيحة\" (١٤٩٩): وأقول: المَعْنِيُّ لم يخرج له مسلم شيئًا، ولكنه ثقة فالحديث صحيح فقط، وله شواهد تجدها في أول \"تفسير ابن كثير\".\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٤٠٨، \"التاريخ الكبير\" ٦/ ٢٨٧ (٢٤٢١)، \"معرفة الثقات\" ٢/ ١٥٦ (١٣٠٦)، \"الجرح والتعديل\" ٦/ ١٩٥ (١٠٧٣)، \"الثقات\" ٨/ ٤٦٥، \"تهذيب الكمال\" ٢/ ٤٦ - ٥٠ (٤١٠٠)، \"الكاشف\" ٢/ ٤٣ (٣٩٤١)، \"التقريب\" ص ٤٠٣ (٤٧٦٤).\n(^٢) سيأتي هذا الحديث برقم (٥٠٩) كلتاب: الصلاة، باب: يرد المصلي من مر بين يديه.\nوسليمان بن المغيرة: انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٨٠، \"التاريخ الكبير\" ٤/ ٣٨ (١٨٨٧)، \"الجرح والتعديل\" ٤/ ١٤٤ (٦٢٦)، \"الثقات\" ٦/ ٣٩٠، \"تهذيب الكمال\" ١٢/ ٦٩ - ٧٣ (٢٥٦٧)، \"إكمال التهذيب\" لمغلطاي ٦/ ٨٨ - ٨٩ (٢٢٣).","vol":"3","page":282},{"text":"بإجماع، مات سنة ثلاث وعشرين ومائة (^١).\nوفي الباب من الأسماء محمد بن سلام، وقد تقدم، وكرره شيخنا قطب الدين في \"شرحه\".\nومحمد بن الحسن الواسطي المزني القاضي الثقة، أخرج لَهُ\nالبخاري هذا الأثر خاصة، ونقل في \"تاريخه\" عن ابن معين توثيقه، مات سنة تسع وثمانين ومائة.\nوروى لَهُ الترمذي وابن ماجه أيضًا (^٢).\nوعوف هو: ابن أبي جميلة، وقد سلف وكرره شيخنا أيضًا. وكذا كرر ترجمة عبيد الله بن موسى العبسي.\nوأبو عاصم هو: الضحاك (ع) بن مخلد بن الضحاك بن مسلم بن رافع بن الأسود بن عمرو بن زالان بن ثعلبة بن شيبان الشيباني البصري النبيل الحافظ العالم الزاهد، روى عن ابن عجلان وغيره من الكبار، وعنه: البخاري والدوري وخلق.\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٣٢، \"معرفة الثقات\" ١/ ٢٥٩ (١٨٨)، \"التاريخ الكبير\" ٢/ ١٥٩ - ١٦٠ (٢٠٥٢)، \"الثقات\" ٤/ ٨٩، \"تهذيب الكمال\" ٤/ ٣٤٢ - ٣٥١ (٨١١).\n(^٢) قال عبد الله بن أحمد بن حنبل عن أبيه: ليس به بأس. وقال أبو بكر ابن أبي خيثمة عن يحيى بن معين: ثقة. وقال أبو حاتم: لا بأس به. وذكره ابن حبان في \"الثقات\". وذكره أيضًا في \"المجروحين\" وقال: يرفع الموقوف ويسند المراسيل.\nوقال الذهبي: ثقة. وقال ابن حجر: ما له في البخاري سوى أثر واحد ذكره في كتاب: العلم، موقوفًا على الحسن البصري. انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣١٥، \"التاريخ الكبير\" ١/ ٦٧ (١٥٥)، \"الجرح والتعديل\" ٧/ ٢٢٦ (١٢٥٠)، \"الثقات\" ٧/ ٤١١، \"المجروحين\" ٢/ ٢٧٥، \"تهذيب الكمال\" ٢٥/ ٧١ - ٧٤ (٥١٥١)، \"الكاشف\" ٢/ ١٦٤ (٤٧٩٧)، \"هدي الساري\" ص ٤٣٨.","vol":"3","page":283},{"text":"قَالَ عن نفسه: ما دلست قط، ولا اغتبت أحدًا منذ عقلت تحريم الغيبة، مات في ذي الحجة سنة اثنتي عشرة (^١) ومائتين عن تسعين سنة وستة أشهر، سمي نبيلًا؛ لأن ابن جريج لما قُدِمَ بالفيل البصرة ذهب الناس ينظرون إليه فقَالَ له: مَالَكَ، ألا تنظر؟! فقال: لا أجد منك عوضًا، فقال: أنت نبيل. وقيل: لأنه كان يلبس الخز وجيد الثياب فإذا أقبل قَالَ ابن جريج: جاء النبيل (^٢).\nثالثها:\nضمام هذا هو: ابن ثعلبة أخو بني سعد بن بكر كما سلف، وكان قدومه سنة تسع فيما قاله أبو عبيدة، والطبري، وابن إسحاق، وقال الواقدي: سنة خمس (^٣).\nرابعها: في ألفاظه.\nقوله: (بينا). أي: بين أوقات كذا ثمَّ حذف المضاف، وقوله: (مُتَّكِئ). هو مهموز، يقال: اتكأ عَلَى الشيء فهو متكئ، والموضع: مُتَّكَأ، كله مهموز الآخر، وكذا توكأت عَلَى العصا، وكل من استوى عَلَى وطاء فهو متكئ وهذا المعنى هو المراد في الحديث.\n_________\n(^١) في (ف): اثنتى عشر.\n(^٢) قال عثمان بن سعيد الدارمي عن يحيى بن معين: ثقة. وقال العجلي: ثقة كثير الحديث، وكان له فقه. وقال أبو حاتم: صدوق، وهو أحب إليَّ من روح بن عبادة.\nوقال محمد بن سعد: كان ثقة فقيهًا، روى له الجماعة.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٩٥، \"التاريخ الكبير\" ٤/ ٣٣٦ (٣٠٣٨)، \"معرفة الثقات\" ١/ ٤٧٢ (٧٧٦)، \"الجرح والتعديل\" ٤/ ٤٦٣ (٢٠٤٢)، \"تهذيب الكمال\" ١٣/ ٢٨١ - ٢٩١ (٢٩٢٧).\n(^٣) انظر: \"السيرة النبوية\" لابن هشام ٤/ ٢٢١، \"الطبقات الكبرى\" ١/ ٢٩٩، \"تاريخ الطبري\" ٢/ ١٩٢ - ١٩٣، \"البداية والنهاية\" ٥/ ٦٥، ٦٦.","vol":"3","page":284},{"text":"وقوله: (بين ظهرانيهم) -هو بفتح الظاء والنون- أي: بينهم، قَالَ الأصمعي وغيره يقال: بين ظهريهم وظهرانيهم (^١).\nخامسها:\nمراد البخاري ﵀ بالعرض: القراءة عَلَى الشيخ، سميت بذلك؛ لأن القارئ يعرض عَلَى الشيخ ما يقرأه كما يعرض القارئ عَلَى المقرئ، وسواء قرأت أو قرأ غيرك وأنت تسمع من كتاب أو حفظٍ حفظ الشيخ ما تقرأه عليه أم لا، لكن يمسك أصله هو أو ثقة غيره.\nولا خلاف أنها صحيحة إلا ما حكي عن بعض من لا يعتد بخلافه، فيحتمل أن البخاري أراد بعقد هذا الباب الرد عَلَى هؤلاء، واحتج عليهم بقول الحسن وغيره، وهذا المذهب محكي عن أبي عاصم النبيل، فيما حكاه الرامهرمزي عنه (^٢).\nقَالَ ابن سعد: أخبرنا مطرف بن عبد الله قَالَ: سمعت مالك بن أنس يقول لبعض من يحتج عليه في العرض أنه لا يجزئه إلا المشافهة، فيأبى ذَلِكَ ويحتج بالقراءة عَلَى المقرئ وهو أعظم من الحديث (^٣).\nثمَّ اختلفوا بعد ذَلِكَ في مساواتها للسماع من لفظ الشيخ في الرتبة أو دونه أو فوقه عَلَى ثلانة أقوال:\n(أولها) (^٤): إنها أرجح من قراءة الشيخ وسماعه، قاله أبو حنيفة\n_________\n(^١) انظر: \"الصحاح\" ٢٣/ ٧٣١، \"لسان العرب\" ٥/ ٢٧٦٧ مادة: (ظهر).\n(^٢) \"المحدث الفاصل\" ص ٤٢٠.\n(^٣) \"الطبقات الكبرى\" القسم المتمم ص ٤٣٨.\n(^٤) في (ج): أحدها.","vol":"3","page":285},{"text":"وابن أبي ذئب وغيرهما ومالك في رواية، واستحب مالك القراءة عَلَى العالم، وذكر الدارقطني في كتاب \"الروايات عن مالك\" أنه كان يذهب إلى أنها أئبت من قراءة العالم.\nوذكر فيه أيضًا أنه لما قدم أمير المؤمنين هارون المدينة حضر مالك، فسأله أن يسمع منه محمد والمأمون، فبعثوا إلى مالك فلم يحضر، فبعث إليه أمير المؤمنين، فقال: العلم يؤتى إليه ولا (يأتي) (^١)، فقال: صدق أبو عبد الله سيروا إليه، فساروا إليه ومؤدبهم، فسألوه أن يقرأ عليهم فأبى.\nوقال: إن علماء هذا البلد قالوا: إنما يُقرأ عَلَى العالم ويفتيهم مثل ما يُقرأ القرآن عَلَى المعلم ويرد، سمعت ابن شهاب بحر العلماء يحكي عن سعيد وأبي سلمة وعروة والقاسم وسالم وغيرهم أنهم كانوا يقرأون عَلَى العلماء، وما احتج به مالك في الصك يقرأ فيقولون: أشهدنا فلان، حجة ظاهرة؛ لأن الإشهاد أقوى بخلاف الإخبار، وكذلك القراءة عَلَى المقرئ.\nالقول الثاني عكسه: إن قراءة الشيخ بنفسه أرجح من القراءة عليه، وهذا ما عليه الجمهور، وقيل: إنه مذهب جمهور أهل المشرق.\nالقول الثالث: إنهما سواء، وهو قول ابن أبي الزناد وجماعة -كما حكاه عنهم ابن سعد، وقيل: إنه مذهب معظم علماء الحجاز، والكوفة، ومذهب مالك وأشياعه من علماء المدينة، ومذهب البخاري وغيرهم (^٢).\n_________\n(^١) في (ف): يؤتى.\n(^٢) انظر: \"المحدث الفاصل\" ص ٤٢٠ - ٤٣٠، \"الكفاية في علم الرواية\" ص ٣٨٠ - ٣٩٤، \"مقدمة ابن الصلاح\" ص ١٣٧ - ١٥٠، \"المقنع في علوم الحديث\" ١/ ٢٩٧ - ٣١٤، \"فتح الباقي\" ص ٢٩٥ - ٣١٩.","vol":"3","page":286},{"text":"سادسها: في فوائد الحديث وأحكامه:\nالأولى: قبول خبر الواحد؛ فإنه لم ينقل أن قومه كذبوه فيما أخبرهم به.\nالثانية: جواز الاتكاء بين الناس.\nالثالثة: التواضع؛ فإنه -﵇- كان يجلس مختلطًا بهم، وهو من تواضعه.\nالرابعة: جواز إدخال البعير المسجد وعقله، كذا استنبطه ابن بطال.\nوليس صريحًا فيه بل في رواية ابن إسحاق أنه أناخ بعيره عَلَى باب المسجد وعقله (^١). ثمَّ شرع يستنبط منه طهارة روثه، معللًا بأنه لا يؤمن ذَلِكَ من البعير مدة إقامته (^٢). وقد علمت أن ذَلِكَ كان خارج المسجد فلا دلالة فيه إذن.\nالخامسة: التعريف بالشخص؛ فإنه قَالَ: أيكم محمد؟ وقال: ابن عبد المطلب.\nالسادسة: النسبة إلى الأجداد، فإنه قَالَ: ابن عبد المطلب، وجاء في \"صحيح مسلم\": يا محمد (^٣). فإن قُلْتَ: لِمَ لَمْ يخاطب بالنبوة ولا بالرسالة وقد قَالَ تعالى: ﴿لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا﴾ [النور: ٦٣]؟ قُلْتُ: يحتمل أوجهًا:\nأحدها: أنه لم يؤمن بعد.\nثانيها: أنه باقٍ عَلَى جفاء الجاهلية، لكنه لم ينكر عليه ولا رد عليه.\nثالثها: لعله كان قبل النهي عن مخاطبته - ﷺ - بذلك.\n_________\n(^١) انظر: \"سيره ابن هشام\" ٤/ ٢٤١ - ٢٤٢.\n(^٢) \"شرح ابن بطال\" ١/ ١٤٤.\n(^٣) مسلم (١٢) كتاب: الإيمان، باب: السؤال عن أركان الإسلام.","vol":"3","page":287},{"text":"رابعها: لعله لم يبلغه.\nالسابعة: أن السكوت كالإقرار، فإنه لما قَالَ: ابن عبد المطلب، قَالَ لَهُ - ﷺ -: \"قد أجبتك\"، ولم يتلفظ بالجواب، فجعل السكوت عند قول أصحابه ما قالوه جوابًا منه عما سألوه عنه، عَلَى أنه جاء في \"سنن أبي داود\" في هذا الحديث من طريق ابن عباس أنه قَالَ: أيكم ابن عبد المطلب؟ فقال النبي - ﷺ -: \"أنا ابن عبد المطلب\"، فقال: يا ابن عبد المطلب (^١) وساق الحديث.\nوأجاب بعضهم عن عدم جوابه لفظًا عَلَى الرواية الأولى؛ بأنه -﵇- كره ما دعاه به حيث لم ينسبه إلى ما شرفه الله به من النبوة والرسالة، ونسبه إلى جده.\nوأما قوله -﵇- يوم حنين: \"أنا ابن عبد المطلب\" (^٢) فلم يذكره افتخارًا؛ لأنه كان يكره الانتساب إلى الكفار، لكنه أشار إلى رؤيا رآها عبد المطلب مشهورة كانت إحدى دلائل نبوته فذكرهم بها، وبخروج الأمر عَلَى الصدق فيها.\nالثامنة: استنبط منه الحاكم أبو عبد الله طلب الإسناد العالي، ولو كان الراوي ثقة، إذ البدوي لم يقنعه خبر الرسول عن النبي - ﷺ -، حتَّى رحل بنفسه، وسمع ما بلغه الرسول عنه، وما ذكره إنما يتم إِذَا كان ضمام قَدْ بلغه ذَلِكَ أولًا (^٣)، وقد جاء ذَلِكَ مصرحًا به في رواية مسلم (^٤).\n_________\n(^١) \"سنن أبي داود\" (٤٨٧).\n(^٢) سيأتي برقم (٢٨٦٤) كتاب: الجهاد والسير، باب: من قاد دابة غيره في الحرب.\n(^٣) \"معرفة علوم الحديث\" للحاكم ص ٥، ٦.\n(^٤) سبق تخريجه.","vol":"3","page":288},{"text":"التاسعة: جواز الاستحلاف على الخبر، ليحكم باليقين. وفي مسلم: فبالذي خلق السماء، وخلق الأرض -ونصب هذِه الجبال- آلله أرسلك؟ قَالَ: \"نعم\"، والظاهر أن هذِه الأيمان هنا للتأكيد وتقرير الأمر فقط، كما أقسم الله تعالى عَلَى أشياء كثيرة كقوله: ﴿قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ﴾ [يونس: ٥٣]، وكقوله: ﴿قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ﴾ [سبأ: ٣]، وقوله: ﴿قُلْ بَلَى وَرَبِّي لَتُبْعَثُنَّ﴾ [التغابن: ٧].\nالعاشرة: فيه أن الرجل يعرف بصفته من البياض والحمرة والطول والقصر؛ لقولهم: فقلنا هذا الرجل الأبيض.\nالحادية عشر: تقديم الإنسان بين (يدي) (^١) حديثه مقدمة يعتذر فيها؛ ليحسن موقع حديثه عند المحدث واختير لَهُ عَلَى ما يأتي منه، وهو من حسن التوصل، وإليه الإشارة بقوله: إني سائلك فمشدد عليك.\nواعلم أنه قد تقدم في باب الزكاة من الإسلام في الكلام عَلَى حديث طلحة بن عبيد الله ما لَهُ تعلق بحديث أنس هذا، وقد عقبه مسلم بحديث طلحة، وفيه زيادة ذكر الحج، وسياقه له عقبه يدل عَلَى أن الحديثين عنده لضمام؛ لأن هذا الثاني لم يختلف فيه أنه لضمام، وقد ساقه ابن إسحاق من حديث ابن عباس بزيادات، وفيه أن بني سعد بن بكر بعثوا ضمام بن ثعلبة وافدًا إلى رسول الله.\nوفيه: وكان ضمام رجلًا جلدًا أشعر ذا غديرتين، وفيه: آلله أمرك أن تأمرنا أن نعبده وحده لا نشرك به شيئًا وأن نخلع هذِه الأنداد؟ ثمَّ ذكر الصلاة، ثمَّ جعل يذكر لَهُ فرائض الإسلام، فريضة فريضة، الصيام والزكاة والحج والشرائع كلها، ينشده عن كل واحد، حتَّى إِذَا فرغ\n_________\n(^١) من (ج).","vol":"3","page":289},{"text":"قَالَ: أشهد أن لا إله إلا الله، وأن محمدًا عبده ورسوله، وسأؤدي هذِه الفرائض، واجتنب ما نهيتني عنه، ثمَّ لا أزيد ولا أنقص، فقال - ﷺ -: \"إن صدق ذو العقيصتين دخل الجنة\".\nوفيه: فأتى قومه فقال: بئست اللات والعزى، فقالوا: مه، اتق الجذام، اتق البرص.\nوفيه: وإني أشهد أن لا إله إلا الله، وحده لا شريك له، وأن محمدًا عبده ورسوله.\nوفيه: فوالله ما أمسى في ذَلِكَ اليوم في حاضرته أحد إلا مسلمًا (^١).\nوظاهر هذا السياق أنه لم يأت مسلمًا، وإنما أسلم بعد، وقد بوَّب عليه أبو داود باب: في المشرك يدخل المسجد، لا جرم (^٢).\nقَالَ القاضي: الظاهر أنه (لم يأت إسلامه بعدُ) (^٣) وأنه جاء (مستفتيًا) (^٤). ويدل عليه قوله في مسلم: وزعم رسولك، وقوله في حديث ابن عباس: فلما فرغ تشهد.\nوأما قول بعضهم: الظاهر أن البخاري فهم إسلامه قبل قدومه، وأنه جاء يعرض عَلَى النبي - ﷺ -، ولهذا بوب عليه: العرض عَلَى المحدث؛ ولقوله آخر الحديث: آمنت بما جئت به، وأنا رسول من ورائي. فضعيفٌ؛ لأنه لا يلزم ذَلِكَ منه، وكذا قوله: آمنت بما جئت به، يحتمل أنه ابتداء إيمان لا إخبار بإيمان سالف.\n_________\n(^١) \"سيرة ابن هشام\" ٤/ ٢٤١ - ٢٤٢.\n(^٢) سبق تخريجه.\n(^٣) في \"إكمال المعلم\" ١/ ٢٢٠: والظاهر أنه لم يأا إلا بعد إسلامه.\n(^٤) انظر: \"إكمال المعلم\" ١/ ٢٢٠، وفيه مستثبتًا بدلا من مستفيًا، وهو الأليق بالسياق.","vol":"3","page":290},{"text":"<span data-type='title' id=toc-254>٧ - باب مَا يُذْكَرُ فِى الْمُنَاوَلَةِ وَكِتَابِ أَهْلِ الْعِلْمِ بِالْعِلْمِ إِلَى الْبُلْدَانِ</span>\nوَقَالَ أَنَسٌ: نَسَخَ عُثْمَانُ المَصَاحِفَ، فَبَعَثَ بِهَا إِلَى الآفَاقِ [انظر: ٣٥٠٦]. وَرَأى عَبْدُ اللهِ بْنُ عُمَرَ، وَيَحْيَى بْنُ سَعِيدٍ، وَمَالِكٌ ذَلِكَ جَائِزًا. وَاحْتَجَّ بَعْضُ أَهْلِ الحِجَازِ فِي المُنَاوَلَةِ بِحَدِيثِ النَّبِيِّ - ﷺ -، حَيْثُ كَتَبَ لأَمِيرِ السَّرِيَّةِ كِتَابًا وَقَالَ: \"لَا تَقْرَأْهُ حَتَّى تَبْلُغَ مَكَانَ كَذَا وَكَذَا\". فَلَمَّا بَلَغَ ذَلِكَ المَكَانَ قَرَأَهُ عَلَى النَّاسِ، وَأَخْبَرَهُمْ بِأَمْرِ النَّبِيِّ - ﷺ -. [فتح: ١/ ١٥٣]\n\n٦٤ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعدٍ، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ بِكِتَابِهِ رَجُلًا، وَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ البَحْرَيْنِ، فَدَفَعَهُ عَظِيمُ البَحْرَينِ إِلَى كِسْرى، فَلَمَّا قَرَأَهُ مَزَّقَهُ. فَحَسِبْتُ أَنَّ ابن الُمسَيَّبِ قَالَ: فَدَعَا عَلَيْهِمْ رَسُولُ اللهِ - ﷺ - أَنْ يُمَزَّقُوا كُلَّ مُمَزَّقٍ. [٢٩٣٩، ٤٤٢٤، ٧٢٦٤ - فتح: ١/ ١٥٤]\n\n٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الَحسَنِ، أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَتَبَ النَّبِيُّ - ﷺ - كِتَابًا -أَوْ أَرَادَ أَنْ يَكْتُبَ- فَقِيلَ لَهُ: إِنَّهُمْ لَا يَقْرَءُونَ كِتَابًا إِلَّا مَخْتُومًا. فَاتُّخَذَ خَاتَمًا مِنْ فِضَّةِ نَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ. كَأنِّي أَنْظُرُ إِلَى بَيَاضِهِ فِي يَدِهِ. فَقُلْتُ لِقَتَادَةَ مَنْ قَالَ نَقْشُهُ مُحَمَّد رَسُولُ اللهِ؟ قَالَ: أَنَسٌ. [٢٩٣٨، ٣١٠٦، ٥٨٧٠، ٥٨٧٢، ٥٨٧٤، ٥٨٧٥، ٥٨٧٧، ٥٨٧٩، ٧١٦٢ - مسلم: ٢٠٩٢ - فتح: ١/ ١٥٥]\nثم ساق البخاري حديث ابن عباس وأنس في ذلك.","vol":"3","page":291},{"text":"الكلام عليه من وجوه:\nأحدها:\nأثر أنس ساقه البخاري في فضائل القرآن عن أنس مطولا كما سنقف عليه -إن شاء الله تعالى- في موضعه (^١)، وفي غير البخاري أن عثمان بعث مصحفًا إلى الشام، وآخر إلى الحجاز، وآخر إلى اليمن، وآخر إلى البحرين، وأبقى عنده مصحفصا منها؛ ليجمع الناس عَلَى قراءة ما يعلم ويتيقن.\nقَالَ أبو عمرو الداني: أجمع العلماء عَلَى أن عثمان كتب أربع نسخ فبعث بإحداهن إلى البصرة، والأخرى إلى الكوفة، وبالثالثة إلى الشام، وحبس آخر عنده، وقال أبو حاتم السجستاني: كتب سبعة، فبعث إلى مكة واحدًا، وإلى الشام آخر، وإلى اليمن آخر، وإلى البحرين آخر، وإلى البصرة آخر، وإلى الكوفة آخر، [وحبس بالمدينة واحدًا] (^٢).\nالثاني:\nأمير السرية هذا هو عبد الله بن جحش بن رئاب أخو أبي أحمد، وزينب أم المؤمنين، وأم حبيبة، وحمنة، وأخوهم (عبيد) (^٣) الله تنصر بأرض الحبشة، وعبد الله وأبو أحمد كانا من المهاجرين الأولين، وعبد الله يقال له: المجدع في الله، شهد بدرًا وقتل يوم أحد بعد أن قطع أنفه وأذنه - ﵁ - (^٤).\n_________\n(^١) سيأتي برقم (٤٩٨٧) كتاب: فضائل القرآن، باب: جمع القرآن.\n(^٢) زيادة من \"المصاحف\" لابن أبي داود السجستاني ص (٣٤) وبها يتم العدد الذي ذكره.\n(^٣) في (ف): عبد، والمثبت من (ج) وهو الصواب.\n(^٤) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٣/ ٥٢٤ - ٥٢٦. \"معجم الصحابة\" =","vol":"3","page":292},{"text":"قَالَ ابن إسحاق: كانت هذِه السرية أول سرية غنم فيها المسلمون، وكانت في رجب (من) (^١) السنة الثانية قبل بدر الكبرى، بعثه النبي - ﷺ - ومعه ثمانية رهط من المهاجرين، وكتب لَهُ كتابًا وأمره ألا ينظر إليه حتَّى يسير يومين، ثمَّ ينظر فيه فيمضي لما أمر به، ولا يستكره من أصحابه أحدًا، فلما سار يومين فتح الكتاب فإذا فيه: \"إِذَا نظرت في كتابي هذا فامض حتَّى تنزل نخلة بين مكة والطائف فترصد بها قريشًا وتعلم لنا أخبارهم\"، فقال عبد الله وأصحابه: سمعًا وطاعة. فمضوا ولقوا عيرًا لقريمش، فقتلوا عمرو بن الحضرمي في أول يوم من رجب كافرًا، واستأسروا اثنين، وغنموا ما كان معهم.\nفأنكر عليهم النبي - ﷺ - وقال: \"ما أمرتكم بقتال في الشهر الحرام\"، وقالت قريش: قَدْ استحل محمد الشهر الحرام فأنزل الله تعالى: ﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ﴾ [البقرة: ٢١٧] الآية (^٢). فهذِه أول غنيمة، وأول أسير، وأول قتيل قتله المسلمون.\nالثالث:\nلما ذكر البخاري أولًا قراءة الشيخ ثمَّ تلاه بالقراءة والعرض عليه، وهو يشمل السماع والقراءة، ثمَّ تلاه بالمناولة والمكاتبة، وكل منهما قَدْ يقترن به الإجازة وقد لا يقترن، ولم يصرح بالإجازة المجردة، ويحتمل أنه يرى أنها من أنواع الإجازة، فبوب عَلَى أعلاها رتبة عَلَى جنسها.\n_________\n= لابن قانع، ٢/ ١٠٩ - ١١٠ (٥٦٣)، \"معرفة الصحابة\" لأبي نعيم ٦/ ١٦٠٣ - ١٦٠٨ (١٥٩٢)، \"الاستيعاب\" ٣/ ١٤ - ١٦ (١٥٠٢)، \"أسد الغابة\" ٣/ ١٩٤ - ١٩٦ (٢٨٥٦)، \"الإصابة\" ٢/ ٢٨٦ - ٢٨٧ (٤٥٨٣).\n(^١) في (ف): في.\n(^٢) سبق تخريجه.","vol":"3","page":293},{"text":"والخطيب الحافظ أطلق اسم الإجازة عَلَى ما عدا السماع، وجعل المناولة والعرض من أنواعها، واستدل عَلَى الإجازة (بعين) (^١) ما استدل به البخاري عَلَى المناولة، وهو حديث عبد الله بن جحش، فإنه -﵇- ناوله الكتاب فقرأه عَلَى الناس، ويجوز لهم روايته عن النبي - ﷺ -؛ لأن كتابته إليهم تقوم مقامه، وجائز للرجل أن يقول: حَدَّثَنِي فلان كتابة إِذَا كتب إليه (^٢).\nوالمناولة المقرونة بالإجازة لها صور:\nإحداها: أن يدفع الشيخ إلى الطالب أصل سماعه أو فرعًا مقابلًا به، ويقول: هذا سماعي أو روايتي عن فلان فاروه، أو أجزتُ لك روايته عني، ثمَّ يملكه لَهُ أو يأذن له في نسخه ويقابله به.\nثانيها: أن يدفع (إليه) (^٣) الطالب سماعه فيتأمله وهو عارف به متيقظ، ثمَّ يعيده إليه ويقول: هو حديثي أو روايتي فاروه عني، أو أجزت (لك) (^٤) روايته، وهذا سماه غير واحد من أئمة الحديث عرضا.\nوقد أسلفنا أن القراءة عليه تسمى عرضا أيضًا، فليسم هذا عرض المناولة وذاك عرض القراءة، وهذِه المناولة كالسماع في القوة عند الزهري ومالك وآخرين، والصحيح أنها منحطة عَلَى السماع والقراءة، وهو قول جماعة منهم باقي الأربعة.\n_________\n(^١) في (ف): بغير.\n(^٢) انظر: \"الكفاية في علم الرواية\" ص ٤٦٦ - ٤٧١.\n(^٣) في (ج): إلى.\n(^٤) في (ف): له.","vol":"3","page":294},{"text":"ثالثها: أن يناول الشيخ الطالب سماعه ويجيزه لَهُ ثمَّ يمسكه الشيخ عنه ولا يمكنه منه، وهذا دون ما سبق، ويجوز روايته إِذَا وجده أو فرعًا مقابلًا به موثوقًا بموافقته لما تناوله الإجازة، والمناولة المجردة عن الإجازة بأن يناوله مقتصرًا عَلَى: هذا سماعي، فلا تصح الرواية بها، وجوزها جماعة وذلك كله مبسوط في مختصري في علوم الحديث فراجعه (^١)، فإنه يعز نظيره.\nوأما الكتابة (المعتبرة) (^٢) بالإجازة فكالمناولة وكذا الكتابة المجردة عند الأكثرين، وأما الإجازة فالأصح جواز الرواية والعمل بها، وقد أوضحتها بأقسامها في الكتاب المشار إليه، فراجعه (^٣).\nالرابع: معنى (كتب): أمر بالكتابة، وسيأتي الخوض في ذَلِكَ في موضعه إن شاء الله تعالى.\nقال البخاري ﵀:\nنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودِ أَنَّ عَبْدَ اللهِ ابْنَ عَبَّاسٍ أَخْبَرَهُ أَن رَسُولَ اللهِ - ﷺ - بَعَثَ بِكِتَابِهِ رَجُلًا، وَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيم البَحْرَيْنِ، فَدَفَعَهُ عَظِيمُ البَحْرَيْنِ إِلَى كِسْرى، فَلَمَّا قَرَأَهُ مَزَّقَهُ. فَحَسِبْت أَنَّ ابن المُسَيَّبِ قَالَ: فَدَعَا عَلَيْهِمْ رَسُولُ اللهِ - ﷺ - أَنْ يُمَزَّقُوا كُلَّ مُمَزَّقٍ.\n_________\n(^١) انظر: \"المقنع\" ١/ ٣٢٥ - ٣٣٠.\n(^٢) في (ج): المقترنة.\n(^٣) \"المقنع\" ١/ ٣١٤ - ٣٢٥.","vol":"3","page":295},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث من أفراد البخاري عن مسلم أخرجه في مواضع هنا عن إسماعيل: هو الأويسي، عن إبراهيم كما ترى، وفي المغازي (عن إسحاق، عن يعقوب بن إبراهيم) (^١) عن أبيه، عن صالح به، وفيه أنه - ﷺ - بعث بكتابه إلى كسرى مع عبد الله بن حذافة السهمي (^٢)، وفي خبر الواحد عن ابن بكير، عن ليث، عن يونس (^٣)، وفي: الجهاد: عن عبد الله بن يوسف، عن (الليث، عن عقيل) (^٤)، عن الزهري به (^٥).\nثانيها:\nهذا الرجل هو: عبد الله بن حذافة السهمي كما سقته لك مبينًا، وهو: عبد الله بن حذافة بن قيس بن عدي بن سعد بن سهم بن عمرو بن (هصيص) (^٦) بن كعب بن لؤي.\nأخو خنيس بن حذافة، زوج حفصة أصابته جراحة بأحد فمات منها، خلف عليها بعده رسول الله - ﷺ -، وعبد الله الذي قَالَ: يا رسول الله من\n_________\n(^١) في (ج): (عن إسحاق بن يعقوب، عن إبراهيم) والصواب ما أثبتناه. البخاري (٤٠٧٢).\n(^٢) سيأتي برقم (٤٤٢٤) كتاب: المغازي، باب: كتابة النبي - ﷺ - إلى كسرى وقيصر.\n(^٣) سيأتي برقم (٧٢٦٤) كتاب: أخبار الآحاد، باب: ما كان يبعث النبي - ﷺ - من الأمراء واحدًا بعد واحدٍ.\n(^٤) في (ف)، (ج): الليث، عن يونس، عن عقيل، والصواب: ما أثبتناه كما في كتاب: الجهاد من \"صحيح البخاري\" (٢٩٣٩).\n(^٥) سيأتي برقم (٢٩٣٩) كتاب: الجهاد والسير، باب: دعوة اليهود والنصارى.\n(^٦) في (ف)، (ج): هصص، وما أثبتناه كما في \"الثقات\" ٣/ ٢١٦، \"أسد الغابة\" ٣/ ٢١١.","vol":"3","page":296},{"text":"أبي؟ قَالَ: \"أبوك حذافة\" (^١).\nأسلم قديمًا وكان من المهاجرين الأولين، وكانت فيه دعابة، وقيل: إنه شهد بدرًا. ولم يذكره الزهري، ولا موسى بن عقبة، ولا ابن إسحاق في البدريين، أسره الروم في زمن عمر، وأرادوه عَلَى الكفر، وله في ذَلِكَ قصة طويلة، وآخرها أنه قَالَ لَهُ ملكهم: قبل رأسي وأطلقك، قَالَ: لا. قَالَ له: وأطلق من معك من أسرى المسلمين، فقبل رأسه، فأطلق معه ثمانين أسيرًا، فكان الصحابة يقولون له: قبلت رأس علج، فيقول: أطلق الله بتلك القبلة ثمانين أسيرًا من المسلمين، توفي عبد الله في خلافة عثمان (^٢).\nثالثها: في التعريف برجاله، وقد سلف مفرقًا.\nرابعها:\nالبحران: تثنية بحر وهو ملك مشهور بين البصرة وعمان (^٣)، صالح النبي - ﷺ - أهله وأمر عليهم العلاء بن الحضرمي، وبعث أبا عبيدة فأتى بجزيتها (^٤).\n_________\n(^١) سيأتي برقم (٧٢٩٤) كتاب: الاعتصام، باب: ما يكره من كثرة السؤال وتكلف ما لا يعنيه.\n(^٢) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٣/ ٥٤٠ - ٥٤١، \"معجم الصحابة\" لابن قانع ٢/ ٩٨ - ٩٩ (٥٤٧)، \"معرفة الصحابة\" لأبي نعيم ٣/ ١٦١٥ - ١٦١٧ (١٦٠٢)، \"الاستيعاب\" ٣/ ٢٤ - ٢٦ (١٥٢٦)، \"أسد الغابة\" ٣/ ٢١١ - ٢١٣ (٢٨٨٩)، \"الإصابة\" ٢/ ٢٩٦ - ٢٩٧ (٤٦٢٢).\n(^٣) انظر: \"معجم ما استعجم\" ١/ ٢٢٨. \"معجم البلدان\" ١/ ٣٤٦.\n(^٤) سيأتي في الحديث رقم (٣١٥٨) كتاب: الجزية والموادعة، باب: الجزية والموادعة مع أهل الذمة والحرب.","vol":"3","page":297},{"text":"خامسها:\n(عظيم البحرين) لعله المنذر بن ساوى العبدي، فإن النبي - ﷺ - بعث العلاء بن الحضرمي إليه وكان ملك البحرين فصدق وأسلم (^١).\nسادسها:\nكسرى -بكسر الكاف وفتحها- قَالَ ابن الجواليقي: والكسر أفصح.\nوهو فارسي معرب، وهو أنوشروان بن هرمز الكافر، وهو الذي ملك النعمان بن المنذر عَلَى العرب، وهو الذي قصده سيف بن ذي يزن يستنصره عَلَى الحبشة، فبعث معه قائدًا من قواده فنفوا السودان، وكان ملك كسرى سبعًا وأربعين سنة وسبعة أشهر.\nوذكر ابن سعد أنه - ﷺ - بعث عبد الله بن حذافة السهمي، وهو أحد الستة الذين بعثوا إلى الملوك كسرى وغيره [يدعوه] إلى الإسلام، وكتب معه كتابًا، قَالَ عبد الله: فدفعت إليه كتاب رسول الله - ﷺ - فقرئ عليه ثمَّ أخذه فمزقه.\nفلما بلغ رسول الله - ﷺ - ذلك قَالَ: \"اللهم مزق ملكه\"، وكتب كسرى إلى باذان عامله في اليمن أن ابعث من عندك رجلين جلدين إلى هذا الرجل الذي بالحجاز فليأتيا بخبره، فبعث باذان قهرمانه ورجلًا آخر، وكتب معهما كتابًا، فقدما المدينة ومعهما كتاب باذان إلى رسول الله - ﷺ -، فتبسم النبي - ﷺ - ودعاهما إلى الإسلام، وفرائصهما ترعد.\nوفيه فقال: \"أبلغا صاحبكما أن ربي قتل ربه كسرى في هذِه الليلة\"\nلسبع ساعات مضت منها وهي ليلة الثلاثاء لعشر مضين من جمادى\n_________\n(^١) انظر ترجمته في \"معجم الصحابة\" ٣/ ١٠ (١٠٧٠)، \"الاستيعاب\" ٤/ ١٠ (٢٥١٥)، \"أسد الغابة\" ٥/ ٢٢٦ (٥٠٩٨)، \"الأصابة\" ٣/ ٤٥٩ (٨٢١٦).","vol":"3","page":298},{"text":"الأولى سنة سبع، وأن الله سلط عليه ابنه شيرويه فقتله (^١). أي: وتمزق ملكه كل ممزق، وزال بدعوة النبي - ﷺ -، وذكر ابن هشام: أنه لما مات وِهرز الذي كان باليمن عَلَى جيش الفرس أسر كسرى ابنه يعني: ابن وِهرز، ثمَّ عزله وولى باذان فلم يزل بها حتَّى بعث الله النبي - ﷺ -.\nقَالَ: فبلغني عن الزهري أنه قَالَ: كتب كسرى إلى باذان أنه بلغني أن رجلًا من قريش يزعم أنه نبي فسر إليه فاستتبه، فإن تاب وإلا فابعث إليَّ برأسه، فبعث باذان بكتابه إلى رسول الله، فكتب إليه رسول الله - ﷺ -: \"إن الله تعالى وعدني أن يقتل كسرى في يوم كذا وكذا ومن شهر كذا وكذا\"، فلما أتى باذان الكتاب قَالَ: إن كان نبيًّا سيكون ما قَالَ، فقتل الله كسرى في اليوم الذي قَالَ رسول الله - ﷺ -.\nقَالَ ابن هشام: قتل عَلَى يدي ابنه شيرويه. قَالَ الزهري: فلما بلغ باذان بعث بإسلامه وإسلام من معه من الفرس (^٢).\nسابعها:\nقَدْ أسلفنا في الكلام عَلَى حديث هرقل أن كل من ملك الفرس يقال لَهُ كسرى وأولنا حديث: \"إذا هَلَكَ كِسْرى فَلَا كِسْرى بَعْدَهُ\" (^٣)، فراجعه من ثَمَّ.\nثامنها:\nفيه من الفقه ما أسلفناه من الكتابة، وفيه أيضًا الاكتفاء بواحد في حمل كتاب الحاكم إلى حاكم آخر إِذَا لم يشك في الكتاب ولا أنكره،\n_________\n(^١) \"الطبقات الكبرى\" ١/ ٢٥٩ - ٢٦٠.\n(^٢) \"سيرة ابن هشام\" ١/ ٧٣ - ٧٤.\n(^٣) سيأتي برقم (٣١٢٠) كتاب: فرض الخمس، باب: قول النبي - ﷺ -: \"أحلت لكم الغنائم\".","vol":"3","page":299},{"text":"واعتماد الحكام الآن عَلَى اثنين للاحتياط، وسيأتي بسط ذَلِكَ في كتاب: الأحكام -إن قدر الله الوصول إليه وشاءه.\nقال البخاري ﵀:\nنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الحَسَنِ، أَنَا عَبْدُ اللهِ أَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَتَبَ النَّبِيُّ - ﷺ - كِتَابًا -أَوْ أَرَادَ أَنْ يَكتُبَ- فَقِيلَ لَهُ: إِنَّهُمْ لَا يَقْرَءُونَ كِتَابًا إلَّا مَخْتُومًا. فَاتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ نَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ. كَأَنِّي أَنْظُرُ إِلَى بَيَاضِهِ فِي يَدِهِ. فَقُلْتُ لِقَتَادَةَ مَنْ قَالَ نَقْشُهُ مُحَمَّدٌ رَسُولُ اللهِ؟ قَالَ: أَنَسٌ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري في أبواب هنا، والجهاد (^١) واللباس عن ابن مقاتل (^٢)، عن ابن المبارك (^٣). وفي الأحكام عن ابن بشار، عن غندر (^٤). وله عنه طرق أخرى.\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا محمد بن مقاتل، وهو مروزي ثقة صدوق، كنيته أبو الحسن، انفرد به البخاري عن باقي الكتب، روى\n_________\n(^١) سيأتي برتم (٢٩٣٨) كتاب: الجهاد والسير، باب: دعوة اليهود والنصارى.\n(^٢) كلام المصنف يوهم أن طرق الرواية في كتاب: الجهاد، وكتاب: اللباس والزينة من طريق محمد بن مقاتل عن ابن المبارك وليس كذلك، بل هذِه الطريق هنا فقط، فأما الجهاد فعن علي بن الجعد، وأما في اللباس والزينة فعن آدم بن أبي إياس كلاهما عن ابن المبارك.\n(^٣) سيأتى برقم (٥٨٧٥) كتاب: اللباس، باب: اتخاذ الخاتم ليختم به الشيء.\n(^٤) سيأتى برقم (٧١٦٢) كتاب: الأحكام، باب: الشهادة على الخط المختوم.","vol":"3","page":300},{"text":"عن ابن المبارك، ووكيع، وعنه مع البخاري أحمد وأبو زرعة وأبو حاتم وغيرهم، مات آخر سنة ست وعشرين ومائتين (^١).\nثالثها:\nالخاتم: بفتح التاء وكسرها وفيه أربع لغات أخر خاتام وخيتام وختام وختم.\nرابعها: في فوائده وأحكامه:\nالأولى: اتخاذ خاتم الفضة، وهو إجماع (^٢)، ولا عبرة بمن شذ فيه من كراهة لبسه إلا لذي سلطان (^٣)، ومن كراهته للنساء؛ لأنه من زي الرجال (^٤).\nوأما خاتم الذهب: فقام الأجماع عَلَى تحريمه (^٥)، ولا عبرة بقول أبي بكر (بن) (^٦) محمد بن عمرو بن حزم أنه مباح (^٧). ولا بقول\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٤٢ (٧٦٧)، \"الجرح والتعديل\" ٨/ ١٠٥ (٤٤٨)، \"الثقات\" ٩/ ٨١، \"تهذيب الكمال\" ٢٦/ ٤٩١ - ٤٩٣ (٥٦٢٦).\n(^٢) انظر: \"التمهيد\" ١٧/ ٩٩، \"الإقناع في مسائل الإجماع\" لابن القطان الفاسي ٤/ ٢٠٢٨، \"المجموع\" ٤/ ٣٠٤.\n(^٣) انظر: \"التمهيد\" ١٧/ ١٠٠، \"المجموع\" ٤/ ٣٠٤ - ٣٤١، \"أحكام الخواتم\" لابن رجب ص ٥٣. قال النووي: وأما ما نقل عن بعض علماء الشام المتقدمين من كراهة لبسه لغير ذي سلطان، فشاذ مردود بالنصوص واجماع السلف. اهـ.\nقلت: من أراد مزيد بيان فليراجع المسالة في \"شرح معاني الآثار\" ٤/ ٢٦٥ - ٢٦٦.\n(^٤) انظر: \"المجموع\" ٤/ ٣٤٠، وعزاه للخطابي، قال النووي: هذا الذي قاله باطل لا أصل له. اهـ.\n(^٥) انظر: \"مسلم بشرح النووي\" ١٤/ ٣٢.\n(^٦) في الأصل: أبو بكر محمد بن عمرو، والصواب ما أثبتناه كما في \"الجرح والتعديل\" ٩/ ٣٣٧، \"الثقات\" ٥/ ٥٦١، \"تهديب التهذيب\" ٤/ ٤٩٤.\n(^٧) انظر: \"تهذيب سنن أبي داود\" لابن القيم ٦/ ١١٢. قال ابن القيم: وقد روي عن =","vol":"3","page":301},{"text":"بعضهم أنه مكروه (^١)، وقد كان - ﷺ - اتخذ خاتمًا من ذهب، وجعل فصه مما يلي بطن كفه فاتخذ الناس مثله فرماه، وقال: \"لا ألبسه أبدًا\" (^٢) ثمَّ اتخذ الخاتم من فضة فنسخ لبسه.\nوأما حديث أنس (خ م) أنه رأى في يد رسول الله - ﷺ - خاتمًا من ورق يومًا واحدًا فطرحه وطرح الناس خواتيمهم (^٣) فهو وهم من الزهري، وإن كان رواه عنه خمسة وصوابه من ذهب (^٤).\nالثانية: جواز نقش الخاتم ونقش اسم صاحبه، وجواز نقش اسم الله تعالى عليه، وهو قول مالك (^٥) وابن المسيب (^٦) وغيرهما، وكرهه ابن سيرين (^٧).\n_________\n= البراء بن عازب، وطلحة بن عبيد الله، وسعد بن أبي وقاص، وأبي بكر بن محمد بن عمرو بن حزم: أنهم لبسوا خواتيم الذهب. وهذا إن صح عنهم فلعلهم لم يبلغهم النهي، وهم في ذلك كمن رخص في لبس الحرير من السلف، وقد صحت السنة بتحريمه على الرجال وإباحته للنساء والله أعلم. اهـ.\n(^١) انظر: \"شرح معاني الآثار\" ٤/ ٢٦٠ - ٢٦١.\n(^٢) سيأتي برقم (٥٨٦٧) كتاب: اللباس، باب: خاتم الفضة.\n(^٣) سيأتي برقم (٥٨٦٨) كتاب: اللباس، باب: خاتم الفضة، ومسلم (٢٠٩٣) كتاب: اللباس والزينة، باب: في طرح الخواتم.\n(^٤) قلت: ذكر ابن رجب في \"أحكام الخواتم\" ص ٥٦ - ٦٠ إلى جانب هذا السبب، أسباب أُخر، أحدها: أن الخاتم الذي رمى به النبي - ﷺ - لم يكن كله من فضة، وإنما كان من حديد عليه فضة. الثاني: أن طرحه إنما كان لئلا يظن أنه سنة مسنونة، فإنهم اتخذوا الخواتيم لما رأوه قد لبسه فتبين بطرحه أنه ليس بمشروع ولا سنة وبقى أصل الجواز بلُبْسه. الثالث: أن طرحه كان بسبب نقش الناس على نقشه لنهيه عن ذلك.\n(^٥) انظر: \"الذخيرة\" ١٣/ ٢٦٥.\n(^٦) رواه عبد الرزاق في \"المصنف\" ١/ ٣٤٦ (١٣٥١)، وابن أبي شيبة في \"مصنفه\" ٥/ ١٩٢ (٢٥١١٤).\n(^٧) انظر: \"المنتقى\" ٧/ ٢٥٤.","vol":"3","page":302},{"text":"وأما رواية البخاري فيما سيأتي: \"إنِّا اتَّخَذْنَا خَاتَمًا، وَنَقَشْنَا عليه نَقْشًا، فَلَا يَنْقُشْ عَلَيْهِ أَحَدٌ\" (^١) فالنهي محن نقش مثله خوف حصول المفسدة والخلل، فإنه إنما فعل ذَلِكَ؛ ليختم به كلتب الملوك، فإذا نقش مثله خيف وقوع ذَلِكَ.\nالثالثة: ختم كتاب السلطان والقضاة والحكام، وهو سنة متبعة، وإنما كانوا لا يقرءون كتابًا إلا مختومًا خوفًا عَلَى كشف أسرارهم وإذاعة تدبيرهم، فصار الختم للكتاب سنة، وقد قيل في قوله: ﴿إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ﴾ [النمل: ٢٩]: أنه كان مختومًا (^٢).\nالرابعة: معنى (كَتَبَ): أراد أن يكتب كما سلف.\nواعلم أن البخاري ذكر أحاديث الخاتم في مواضع من كتابه في كتاب اللباس وغيره كما سنمر عليه -إن شاء الله تعالى-، وهناك يأتي الكلام -إن شاء الله تعالى- في كيف وضع فصه؟ وأنه من داخل، وصفة فصه، وهل يلبسه في يمينه أو في يساره؟ إن شاء الله.\nواستحب مالك لبسه في يساره وكرهه في يمينه (^٣)، والأصح عند الشافعية عكسه، وكان نقش خاتم الإمام مالك: حسبي الله ونعم الوكيل (^٤)، وكان نقش خاتم الشافعي: الله ثقة محمد بن إدريس، ونقل الربيع عنه أنه كان يتختم في يساره.\n_________\n(^١) سيأتي برقم (٥٨٧٤) كتاب: اللباس، باب: الخاتم في الخنصر.\n(^٢) ذكره الطبري في \"تفسيره\" ٩/ ٥١٣.\n(^٣) انظر: \"المنتقى\" ٧/ ٢٥٤، \"عقد الجواهر الثمينة\" ٣/ ١٢٩١.\n(^٤) انظر: \"المنتقى\" ٧/ ٢٥٤، \"عقد الجواهر الثمينة\" ٣/ ١٢٩١، \"الذخيرة\" ١٣/ ٢٦٥.","vol":"3","page":303},{"text":"<span data-type='title' id=toc-255>٨ - باب مَنْ قَعَدَ حَيْثُ يَنْتَهِى بِهِ الْمَجْلِسُ، وَمَنْ رَأَى فُرْجَةً فِى الْحَلْقَةِ فَجَلَسَ فِيهَا</span>\n٦٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، أَنَّ أَبَا مُرَّةَ -مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ- أَخْبَرَهُ، عَنْ أَبِي وَاقِدِ اللَّيْثِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - بَيْنَمَا هُوَ جَالِسٌ. فِي الَمسْجِدِ وَالنَّاسُ مَعَهُ، إِذ أَقْبَلَ ثَلَاثَةُ نَفَرٍ، فَأَقْبَلَ اَثْنَانِ إِلَى رَسُولِ اللهِ - ﷺ - وَذَهَبَ وَاحِدٌ، قَالَ: فَوَقَفَا عَلَى رَسُولِ اللهِ - ﷺ -، فَأَمَّا أَحَدُهُمَا فَرَأى فُرْجَةً فِي الَحلْقَةِ فَجَلَسَ فِيهَا، وَأَمَّا الآخَرُ فَجَلَسَ خَلْفَهُمْ، وَأَمَّا الثَّالِثُ فَأَدْبَرَ ذَاهِبًا، فَلَمَّا فَرَغَ رَسُولُ اللهِ - ﷺ - قَالَ: \"أَلا أُخْبِرُكُمْ عَنِ النَّفَرِ الثَّلَاَثةِ أَمَّا أَحَدُهُمْ فَآوى إِلَى اللهِ، فَآوَاهُ اللهُ، وَأَمَّا الآخَرُ فَاسْتَحْيَا، فَاسْتَحْيَا اللهُ مِنْة، وَأَمَّا الآخَرُ فَأَعْرَضَ، فَأَغرَضَ اللهُ عَنْهُ\". [٤٧٤ - مسلم ٢١٧٦ - فتح: ١/ ١٥٦]\nلو أخر البخاري هذا الباب -﵀- إلى ما بعد الباب الذي يليه وهو باب قوله - ﷺ -: \"رُبَّ مُبَلَّغٍ أَوْعَى مِنْ سَامِعٍ\" لكان أولى؛ لأن فيه معنى التحمل عن غير العارف وغير الفقيه.\nنَا إِسْمَاعِيلُ حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، أَنَّ أَبَا مُرَّةَ -مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ- أخْبَرَهُ، عَنْ أَبِي وَاقِدٍ اللَّيْثِيِّ أنَّ رَسُولَ اللهِ - ﷺ - بَيْنَمَا هُوَ جَالِسٌ فِي المَسْجِدِ وَالنَّاسُ مَعَهُ، إِذْ أقْبَلَ ثَلَاثَةُ نَفَرِ، فَأَقْبَلَ اثْنَانِ إِلَى رَسُولِ اللهِ - ﷺ - وَذَهَبَ وَاحِدٌ، قَالَ: فَوَقَفَا عَلَى رَسُولِ اللهِ - ﷺ -، فَأَمَّا أَحَدُهُمَا فَرَأى فُرْجَةً فِي الحَلْقَةِ فَجَلَسَ فِيهَا، وَأَمَّا الآخَرُ فَجَلَسَ خَلْفَهُمْ، وَأَمَّا الثَّالِثُ فَأَدْبَرَ ذَاهِبًا، فَلَمَّا فَرَغَ رَسُولُ اللهِ - ﷺ - قَالَ: \"أَلا أُخْبِرُكُمْ عَنِ النَّفَرِ الثَّلَاثَةِ أَمَّا أَحَدُهُمْ فَآوى إِلَى اللهِ، فَآوَاهُ اللهُ، وَأَمَّا الآخَرُ فَاسْتَحْيَا، فَاسْتَحْيَا اللهُ مِنْهُ، وَأَمَّا الآخَرُ فَأَعْرَضَ، فَأَعْرَضَ اللهُ عَنْهُ\".","vol":"3","page":304},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى، وفي الصلاة في باب: الحلق والجلوس في المسجد عن عبد الله بن يوسف (^١).\nوأخرجه مسلم في الأدب عن قتممة كلاهما عن مالك، وعن أحمد بن المنذر، عن عبد الصمد بن عبد الوارث، عن حرب (بن) (^٢) شداد، عن يحيى بن أبي كثير، وعن إسحاق بن منصور، عن حبان، عن أبان العطار، عن ابن أبي كثير كلاهما عن إسحاق، عن أبي مرة يزيد مولى عقيل، عن أبي واقد (^٣).\nثانيها: في التعريف برواته:\nأما أبو واقد فهو -بالقاف- مشهور بكنيته، وفي اسمه أقوال: أصحها: الحارث بن عوف قاله الكلبي، وصححه أبو عمر (^٤)، وثانيها: عكسه.\nثالثها:\nالحارث بن مالك -قاله الواقدي- ابن أسيد بن جابر بن عويرة (^٥) بن\n_________\n(^١) سيأتي برقم (٤٧٤) كتاب الصلاة.\n(^٢) في (ج): عن. وما أثبتناه هو الصحيح، مسلم (٢١٧٦).\n(^٣) (٢١٧٦) كتاب: السلام، باب: مَنْ أتى مجلسًا فوجد فرجة فجلس فيها، وإلا وراءهم.\n(^٤) \"الاستيعاب\" ١/ ٣٦٠.\n(^٥) كذا بالأصول عندنا: عويرة، ووقع في \"معجم البغوي\": عوثرة. وسقطت من \"الإصابة\" لابن حجر و\"معجم ابن قانع\"، ووقع في مطبوع \"الاستيعاب\": عوثرة، وذكر المحقق أنه وقع في مخطوط: عنورة، ووقع في \"أسد الغابة\": عويرة بمثل ما ذكر عندنا، ووقع في \"معرفة الصحابة\" لأبي نعيم: عتوارة.","vol":"3","page":305},{"text":"عبد مناف (^١) بن شجع (^٢) بن عامر بن ليث بن بكر بن عبد مناة بن علي بن كنانة بن خزيمة الليثي.\nقَاَل أبو عمر عن بعضهم: شهد بدرًا، ولم يذكر موسى بن عقبة ولا ابن إسحاق فيهم، وذكر بعضهم أنه كان قديم الإسلام.\nوقال غيره: أسلم يوم الفتح، وأخبر عن نفسه أنه شهد حنينًا، قَالَ: وكنت حديث عهد بكفر، وهذا يدل عَلَى تأخر إسلامه، وشهد اليرموك، ثمَّ جاور بمكة سنة ومات بها ودفن بمقبرة المهاجرين.\nلَهُ أربعة وعشرون حديثًا اتفقا منها عَلَى هذا الحديث، وليس لَهُ في \"صحيح البخاري\" غيره، وانفرد مسلم بحديث آخر، وهو ما كان يقرأ به النبي - ﷺ - في الأضحى (^٣).\nوقيل: إنه ولد في العام الذي ولد فيه ابن عباس، وفي هذِه وشهوده نظر كما قاله الحافظ عبد الغني، مات سنة ثمان وستين عن خمس وسبعين سنة (^٤).\n_________\n(^١) كذا بالأصول عندنا: عبد مناف، زكذا وقع في \"معجم البغوي\"، ووقع في \"معجم ابن قانع\"، و\"الاستيعاب\"، والطبوع في \"أسد الغابة\": عبد مناة، وذكر محقق \"أسد الغابة\" أنه وقع في أصوله الخطية: عبد مناف، ووقع في \"الإصابة\": عبد مناة. وكذا بهامشة لابن عبد البر، وكذلك في \"معرفة الصحابة\" لأبي نعيم.\n(^٢) كذا بالأصول عندنا: شجع، وكذا وقع في \"معجم البغوي\"، \"أسد الغابة\"، \"معرفة الصحابة\"، ووقع في \"معجم ابن قانع\"، \"و\"الاستيعاب\"، \"الإصابة\": أشجع.\n(^٣) مسلم (٨٩١) كتاب: صلاة العيدين، باب: ما يقرأ به في صلاة العيدين.\n(^٤) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٢/ ٤٢ - ٤٥، \"معجم الصحابة\" لابن قانع ١/ ١٧٢ - ١٧٣ (١٨٥)، \"معرفة الصحابة\" للبغوي ٢/ ٤٢ - ٤٥، \"معرفة الصحابة\" لأبي نعيم ٢/ ٧٥٢ (٦٣٠)، \"الاستيعاب\" ٤/ ٣٣٧ (٣٢٤٧)، \"أسد الغابة\" ١/ ٤٠٩ (٩٤٠)،\n\"الإصابة\" ٤/ ٢١٥ - ٢١٦ (١٢١١).","vol":"3","page":306},{"text":"فائدة:\nفي الصحابة من يكنى بهذِه الكنية ثلاثة هذا أحدهم، وثانيهم أبو واقد (^١) مولى رسول الله - ﷺ - (^٢)، روى عنه أبو عمر زاذان (^٣)، وثالثهم أبو واقد النميري (^٤)، روى عنه نافع بن سرجس (^٥).\nوأما الراوي عنه فهو أبو مرة واسمه يزيد كما سلف، مولى عقيل بن أبي طالب كما ذكره البخاري، وقيل: مولى أخيه، وقيل: مولى أختهما أم هانئ، وكان يلزم عقيلا فنسب إلى ولائه، روى عن عمرو بن العاص وأبي واقد وغيرهما، قَالَ ابن منجويه: كان شيخًا قديمًا، وروى عنه زيد بن أسلم وأبو حازم وغيرهما (^٦).\nوأما الراوي عنه فهو: إسحاق بن عبد الله بن أبي طلحة زيد بن\n_________\n(^١) وقع في \"الاستيعاب\" أن اسمه: (واقد) وذكره في أسماء من تبدأ أسماؤهم بحرف الواو.\n(^٢) انظر ترجمته في: \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٠٤١ (٣٤٨٤)، \"الاستيعاب\" ٤/ ١١٢ (٢٧٤٤)، \"أسد الغابة\" ٦/ ٣٢٦ (٦٣٢٨)، \"الإصابة\" ٤/ ٢١٦ (١٢١٢).\n(^٣) انظر ترجمته في \"الطبقات الكبرى\" ٦/ ١٧٨، \"التاريخ الكبير\" ٣/ ٤٣٧ (١٤٥٥)، \"معرفة الثقات\" للعجلي ١/ ٣٦٦ (٤٨٨)، \"الكامل\" لابن عدي ٤/ ٢٠٩ (٧٢٨)، \"الثقات\" ٤/ ٢٦٥، و\"تهذيب الكمال\" ٩/ ٢٦٣ (١٩٤٥).\n(^٤) انظر ترجمته في: \"أسد الغابة\" ٦/ ٣٢٦ (٦٣٢٩)، \"الإصابة\" ٤/ ٢١٦ (١٢١٤)، وقال ابن حجر في ترجمته: ذكره ابن شاهين في الصحابة وأخرج من طريق جشم، عن نافع بن سرجس، عن أبي واقد النميري قال: كان رسول الله - ﷺ - أخف الناس صلاة على الناس وأدومها على نفسه.\n(^٥) انظر ترجمته في \"الطبقات الكبرى\" ٥/ ٤٧٧، و\"التاريخ الكبير\" ٨/ ٨٤ (٢٢٦٣)، و\"الجرح والتعديل\" ٨/ ٤٥٢ (٢٠٧١)، و\"الثقات\" لابن حبان ٥/ ٤٦٨.\n(^٦) انظر ترجمته في: \"الطبقات الكبرى\" ١٧٧/ ٥، \"معرفة الثقات\" ٢/ ٤٢٥ (٢٢٤٧)، \"الجرح والتعديل\" ٩/ ٢٩٩ (١٢٧٧)، \"تهذيب الكمال\" ٣٢/ ٢٩٠ - ٢٩١ (٧٠٦٨)، \"تقريب التهذيب\" ص ٦٠٦ (٧٧٩٧).","vol":"3","page":307},{"text":"سهل بن الأسود بن حرام الأنصاري النجاري ابن أخي أنس لأمه.\nكان يسكن دار جده بالمدينة، وهو تابعي سمع أباه وعمه أنس بن مالك وغيرهما، وثقته متفق عليها، وهو أشهر إخوته وأكثرهم حديثًا وهم: عبد الله، ويعقوب، وإسماعيل، وعمر، وعبد الله، وكان مالك لا يقدم عَلَى إسحاق في الحديث أحدًا، مات سنة اثنتين وثلاثين ومائة (^١).\nوأما الراوي عنه فهو: إسماعيل الأودي وقد سلف.\nثالثها: تتبع أسماء هؤلاء الثلاثة فإني لم أظفر بها.\nرابعها: في ألفاظه:\n(النفر) -بفتح الفاء- عدة رجال من ثلاثة إلى عشرة قاله الجوهري (^٢). و(الفرجة) -بضم الفاء وفتحها لغتان- الخلل بين شيئين، واقتصر الجوهري وغيره عَلَى الضم (^٣). وقد فرج لَهُ في الصف والحلقة ونحوهما بالتخفيف، يفرج -بضم الراء- وأما الفرجة بمعنى الراحة من الغم فهي بفتح الفاء، وحكى الأزهري وغيره تثليثها (^٤). وقد أوضحت ذَلِكَ في \"الإشارات للغات المنهاج\".\nو(الحلقة) بإسكان اللام عَلَى المشهور، وحكي فتحها، وقوله: \"فَآوى إِلَى اللهِ\" فهو مقصور، وقوله: \"فَآوَاهُ الله\" فهو ممدود هكذا\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" القسم المتمم لتابعي أهل المدينة. ومن بعدهم ص ٢٨٨ - ٢٨٩ (١٧٧)، \"التاريخ الكبير\" ١/ ٣٩٣ - ٣٩٤ (١٢٥٥)، \"معرفة الثقات\" ١/ ٢١٩ (٧٠)، \"تهذيب الكمال\" ٢/ ٤٤٤ - ٤٤٦ (٣٦٦).\n(^٢) \"الصحاح\" ٢/ ٨٣٣، مادة: (نفر).\n(^٣) \"الصحاح\" ١/ ٣٣٤، \"المجمل\" ٣/ ٧١٩، مادة: (فرج).\n(^٤) \"تهذيب اللغة\" ٣/ ٢٧٥٩، \"المجمل\" ٣/ ٧١٩، مادة: (فرج).","vol":"3","page":308},{"text":"الرواية، وبه جاء القرآن القصر في اللازم والمد في المتعدي، قَالَ الله تعالى: ﴿إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ﴾ [الكهف: ١٠]، ﴿وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ﴾ [المؤمنون: ٥٠]، ﴿أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى (٦)﴾ [الضحى: ٦]، وحكى بعضهم فيهما اللغتين القصر والمد، كما حكاه القاضي (^١).\nوالمشهور الفرق.\nوقوله: \"فَآوى إِلَى اللهِ، فَآوَاهُ اللهُ\" هو من باب المقابلة، وكذا: \"فَاسْتَحْيَا فَاسْتَحْيَا اللهُ مِنْهُ\"، وكذا: \"فَأَعْرَضَ، فَأَعْرَضَ اللهُ عَنْهُ\"، كله من باب المقابلة والمماثلة في اللفظ، ومثله في القرآن: ﴿مُسْتَهْزِئُونَ (١٤) اللَّهُ يَسْتَهْزِئُ بِهِمْ﴾ [البقرة: ١٤ - ١٥] ﴿وَمَكَرُوا وَمَكَرَ اللَّهُ﴾ [آل عمران: ٥٤] والمعنى: جازاهم الله عَلَى أفعالهم، فسمى مجازاتهم بمثل أسماء أفعالهم استعارة ومجازا (^٢).\n_________\n(^١) انظر: \"إكمال المعلم\" ٧/ ٦٦.\n(^٢) اعلم أن صفة المكر والاستهزاء والحياء من صفات الكلمال المقيدة التي لا يجوز أن يتصف الله بها إلا مقيدة.\nقال العلامة محمد الصالح العثيمين في \"شرح العقيدة الواسطية\" ١/ ١٠٩ - ١١٠: الصفات تنقسم إلى ثلاثة أقسام: صفة كمال على الإطلاق، وصفة كمال بقيد، وصفة نقص.\nأما صفة الكمال على الإطلاق: فهي ثابتة لله كالمتكلم والفغال وغير ذلك وأما صفة كمال بقيد: فهذِه لا يوصف الله بها على الإطلاق إلا مقيدَا مثل: المكر والخداع والاستهزاء، وما أشبه ذلك، فهذِه صفات كمال بقيد إذا كانت في مقابلة من يفعلون ذلك فهي كمال، وإن ذكرت مطلقة فلا تصح بالنسمة لله -﷿-، ولهذا لا يصح إطلاق وصفه بالماكر أو المستهزئ أو الخادع، بل تقيد، فتقول: ماكر بالماكرين، مستهزئ بالمنافقين، خاح للمنافقين، كائد للكافرين، فتقيدها لأنها لم تأت إلا مقيدة.\nالثالث: ما دلّ على نقص، فهذا لا يوصف الله به مطلقًا، وبأيّ حال من الأحوال كالعاجز والأعمى والأصم، فهذا لا يوصف الله به مطلقًا؛ لأنه نقص =","vol":"3","page":309},{"text":"ومعنى: \"فَآوى إِلَى اللهِ\" لجا إليه، قَالَ القاضي: وعندي أن معناه: دخل مجلس ذكر الله (^١). و\"آواه الله\" أي: قبله وقربه، أو آواه إلى جنته، وقوله: \"فاستحيا\" اْي: ترك المزاحمة والتخطي حياءً من الله ورسوله والحاضرين، أو استحياءً منهم أن يعرض ذاهبًا فاستحيا الله منه، أي: رحمه ولم يعاقبه، وقوله: \"فَأَعْرَضَ اللهُ عَنْهُ\" أي: لم يرحمه وسخط عليه، وحمله بعضهم عَلَى من ذهب معرضًا لا لعذر، فمن أعرض عن نبيه - ﷺ - وزهد فيه فليس بمؤمن، وإن كان هذا مؤمنًا وذهب لحاجة دنيوية أو ضرورية فإعراض الله عنه ترك رحمته وعفوه، فلا تثبت له حسنة ولا تمحو عنه سيئة، نبه عَلَى ذَلِكَ القاضي (^٢).\nخامسها: فيه من الآداب جمل مستكثرة منها:\nحلق العلم والذكر في المسجد، واستحباب القرب من الكبير في الحلقة ليسمع كلامه، واستحباب الثناء عَلَى من فعل جميلًا، وأن الإنسان إِذَا فعل قبيحًا أو مذمومًا وباح به جاز أن ينسب إليه.\nوفيه أيضًا: أن من جلس إلى حلقة فيها ذكر أو علم فهو في كنف الله (وجواره) (^٣) وإيوائه، وهو ممن تضع لَهُ الملائكة أجنحتها. وأن العالم يؤوي المتعلم؛ لقوله -﵇-: \"فآواه الله\" وأن من قصد المعلم ومجالسته فاستحيا من قصده، ولم يمنعه الحياء من التعلم ومجالسة\n_________\n= على الإطلاق. اهـ.\nقلت: إذ علم ذلك سهل علينا فَهْمُ كثير من آيات وأحاديث الصفات دون الحاجة إلى تحريف أو تعطيل أو تمثيل أو تكييف.\n(^١) انظر: \"إكمال المعلم\" ٧/ ٦٦.\n(^٢) انظر التخريج السابق.\n(^٣) من (ج).","vol":"3","page":310},{"text":"العلماء، أن الله يستحي منه ولا يعذبه جزاءً باستحيائه، وقد قالت عائشة ﵂: نعم النساء نساء الأنصار لم يمنعهن الحياء أن يتفقهن في الدين (^١).\nفالحياء المذموم في الفعل هو الذي يبعث عَلَى ترك التعلم. وفيه أيضًا أن من قصد العلم ومجالسه ثمَّ أعرض عنها فإن الله يعرض عنه، ومن (أعرض) (^٢) عنه فقد تعرض لسخطه، ألا ترى قوله تعالى: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا﴾ [الأعراف: ١٧٥]، وهذا انسلخ من إيواء الله بإعراضه عنه.\nوفيه: سد الفُرج في حلق الذكر، وقد جاء في سدها في صفوف الصلاة وفي الصف في سبيل الله توغيب وآثار (^٣)، ومعلوم أن حلق الذكر في سبيل الله، وفيه أن التزاحم بين يدي العالم أفضل من أعمال البر، ألا ترى قول لقمان لابنه: يا بني، جالس العلماء وزاحمهم بركبتيك، فإن الله يحيي القلوب بنور الحكمة كما يحيي الأرض بوابل السماء (^٤).\n_________\n(^١) رواه مسلم (٣٣٢/ ٦٩) كتاب: الحيض، باب: استحباب استعمال المغتسلة من الحيض فرصة من مسك في موضع الدم.\n(^٢) في (ف): يعرض.\n(^٣) من ذلك ما رواه ابن عمر عن النبي - ﷺ -: \"أقيموا الصفوت وحاذوا بين المناكب وسدوا الخلل، ولينوا بأيدي إخوانكم، ولا تذروا فرجات للشيطان، ومن وصل صفًّا وصله الله، ومن قطع صفًّا قطعه الله\".\nرواه أبو داود (٦٦٦)، ابن خزيمة (١٥٤٩)، الحاكم ١/ ٢١٣. وقال: هذا صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي. والحديث صححه الألباني. انظر: \"صحيح أبي داود\" (٦٧٢).\n(^٤) ذكره مالك في \"الموطأ\"رواية يحيى ص ٦١٩ بلاغًا، ورواه ابن المبارك في \"الزهد\" ص ٤٨٧ (٣٨٧) عن عبد الوهاب بن بخت المكي، قال: قال لقمان =","vol":"3","page":311},{"text":"وفيه: أن من حسن الأدب أن يجلس المرء حيث انتهى به مجلسه ولا يقيم أحدًا، وقد روي ذَلِكَ عن رسول الله - ﷺ - (^١).\nوفيه: ابتداء العالم جلساءه بالعلم، قبل أن يسئل عنه. وفيه: مدح الحياء والثناء عَلَى صاحبه.\nوفيه: ذم من زهد في العلم؛ لأنه لا يحرم أحد عن حلقة رسول الله وفيه خير.\n_________\n= لابنه: … فذكره، ورواه الطبراني ٨/ ١٩٩ - ٢٠٥ (٧٨١٠)، والرامهرمزي في\n\"أمثال الحديث\" ص ٩٠ من حديث أبي أمامة عن النبي - ﷺ - أن لقمان قال لابنه: يا\nبني عليك بمجالسة العلماء، واستماع كلام الحكماء، فإن الله -﷿- يحيى القلوب بنور الحكمة كما يحيى الأرض بوابل المطر. قال الهيثمي في \"المجمع\" ١/ ١٢٥: وفيه عبيد الله بن زحر، عن علي بن يزيد وكلاهما ضعيف لا يحتج به، وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (٧٨).\n(^١) ستأتي هذِه الرواية برقم (٦٢٦٩) كتاب: الاستئذان، باب: لا يقيم الرجل الرجل من مجلسه.","vol":"3","page":312},{"text":"<span data-type='title' id=toc-256>٩ - باب قَوْلِ النَّبِيِّ - ﷺ - \"رُبَّ مُبَلَّغٍ أَوْعَى مِنْ سَامِعٍ</span>\"\n٦٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا بِشْرٌ قَالَ: حَدَّثَنَا ابن عَوْنٍ، عَنِ ابن سِيرِينَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ ذَكَرَ النَّبِيَّ - ﷺ - قعَدَ عَلَى بَعِيرِهِ، وَأَمْسَكَ إِنْسَانٌ بِخِطَامِهِ -أَوْ بِزِمَامِهِ- قَالَ: \"أَيُّ يَوْمٍ هذا؟ \". فَسَكَتْنَا حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ سِوى اسْمِهِ. قَالَ: \"أَليْسَ يَوْمَ النَّحْرِ؟ \". قُلْنَا بَلَى. قَالَ: \"فَأَيُّ شَهْرٍ هذا؟ \". فَسَكتْنَا حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. فَقَالَ: \"أَليْسَ بِذِي الحِجَّةِ؟ \". قُلْنَا: بَلَى. قَالَ: \"فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ بَيْنَكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هذا، فِي شَهْرِكُمْ هذا، فِي بَلَدِكُمْ هذا. لِيُبَلِّغِ الشَّاهِدُ الغَائِبَ، فَإِنَّ الشَّاهِدَ عَسَى أَنْ يُبَلِّغَ مَنْ هُوَ أَوْعَى لَهُ مِنْهُ\". [١٠٥، ١٧٤١، ٣١٩٧، ٤٤٠٦، ٤٦٦٢، ٥٥٥٠، ٧٠٧٨، ٧٤٤٨ - مسلم: ١٦٧٩ - فتح: ١/ ١٥٧]\nنَا مُسَدَّدٌ نَا بِشْرٌ هو ابن المفضل نَا ابن عَوْنٍ، عَنِ ابن سِيرِينَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ أن النَّبِيَّ - ﷺ - قَعَدَ عَلَى بَعِيرِهِ، وَأَمْسَكَ إِنْسَانٌ بِخِطَامِهِ -أَوْ بِزِمَامِهِ- قَالَ: \"أَيُّ يَوْمٍ هذا؟ \". فَسَكَتْنَا حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ سِوى اسْمِهِ. قَالَ: \"ألَيْسَ يَوْمَ النَّحْرِ؟ \". قُلْنَا بَلَى. قَالَ: \"فَأَيُّ شَهْرٍ هذا؟ \". فَسَكَتْنَا حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. فَقَالَ: \"أَليْسَ بِذِي الحِجَّةِ؟ \". قُلْنَا: بَلَى. قَالَ: \"فَإِنَّ دِمَاءَكمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ بَيْنَكُمْ حَرَامٌ، كحُرْمَةِ يَوْمِكمْ هذا، فِي شَهْرِكُمْ هذا، فِي بَلَدِكُمْ هذا. لِيُبَلِّغِ الشَّاهِذ الغَائِبَ، فَإِنَّ الشَّاهِدَ عَسَى أَنْ يُبَلِّغَ مَنْ هُوَ أَوْعَى لَهُ مِنْهُ\".","vol":"3","page":313},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى، وفي العلم (^١) والتفسير عن عبد الله بن عبد الوهاب، عن حماد بن زيد، عن أيوب (^٢). وفي بدء الخلق (^٣)، وحجة الوداع (^٤)، والتوحيد عن أبي موسى محمد بن المثنى، عن عبد الوهاب الثقفي، عن أيوب (^٥).\nوفي الأضاحي عن محمد بن سلام، عن الثقفي، وعن عبد الوارث (^٦)، وفي الفتن عن مسدد، عن يحيى القطان، عن قرة (^٧).\nوفي الحج: عن عبد الله بن محمد، عن أبي عامر العقدي، عن قرة (^٨).\nوأخرجه مسلم في الحدود عن أبي بكر بن أبي شيبة، ويحيى بن حبيب ابن عربي، عن عبد الوهاب، عن أيوب، وعن نصر بن علي، عن ابن زريع، عن ابن عون، وعن أبي موسى، عن حماد بن مسعدة، عن ابن عون، وعن محمد بن حاتم، عن يحيى القطان، عن قرة، وعن محمد بن عمر وأحمد بن الحسن بن خراش، عن أبي عامر العقدي، عن قرة كلهم عن محمد بن سيرين، عن عبد الرحمن عن أبيه به (^٩).\n_________\n(^١) سيأتي برقم (١٠٥) كتاب: العلم، باب: ليبلغ العلم الشاهد الغائب.\n(^٢) سيأتي برقم (٤٦٦٢) كتاب: التفسير، باب: قوله ﴿إِنَّ عِدَّةَ الشُّهُورِ﴾.\n(^٣) سيأتي برقم (٣١٩٧) كتاب: بدء الخلق، باب: ما جاء في سبع أرضين.\n(^٤) سيأتي برقم (٤٤٠٦) كتاب: المغازي، باب: حجة الوداع.\n(^٥) سيأتي برقم (٧٤٤٧) في التوحيد، باب: قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ﴾.\n(^٦) سيأتي برقم (٥٥٥٠) كتاب: الأضاحي، باب: من قال: الأضاحي يوم النحر.\n(^٧) سيأتي برقم (٧٠٧٨) كتاب: الفتن، باب: \"لا ترجعوا بعدي كفارًا\".\n(^٨) سيأتي برقم (١٧٤١) كتاب: الحج، باب: الخطبة أيام منى.\n(^٩) (١٦٧٩) كتاب: القسامة، باب: تغليظ تحريم الدماء والأعراض والأموال.","vol":"3","page":314},{"text":"وفي حديث العقدي عن قرة، عن محمد، عن عبد الرحمن بن أبي بكرة، وحميد بن عبد الرحمن الحميري، عن أبي بكرة (^١).\nوأخرجه البخاري من حديث ابن عباس (^٢) وابن عمر (^٣) بنحوه، وله طرق تأتي -إن شاء الله تعالى- وذكره ابن منده في \"مستخرجه\" من حديث سبعة عشر صحابيًا.\nالثاني:\nلفظ ترجمة البخاري رواه الترمذي من حديث عبد الرحمن بن عبد الله بن مسعود، عن أبيه قَالَ: سمعت رسول الله - ﷺ - يقول: \"نضر الله امرأ سمع (منا شيئًا) (^٤) فبلغه كما سمع فرب مبلغ أوعى من سامع\" ثمَّ قَالَ: هذا حديث حسن صحيح (^٥).\nقُلْتُ: وكأنه لم يعبأ بما قيل في عدم سماع عبد الرحمن من أبيه لصغره، قَال يحيى بن معين: لم يسمع منه. وقال أحمد: مات عبد الله ولعبد الرحمن ابنه ست سنين أو نحوها.\nوأخرج البخاري لعبد الرحمن، عن مسروق فكان هذا عذر البخاري، حيث جعله في الترجمة (^٦) واستشهد لَهُ مما ساقه من قوله: \"فإن الشاهد عسى أن يبلغ من هو أوعى لَهُ منه\".\n_________\n(^١) مسلم (١٦٧٩) ٣١.\n(^٢) سيأتي برقم (١٧٣٩) كتاب: الحج، باب: الخطبة أيام منى.\n(^٣) سيأتي برقم (١٧٤٢) كتاب: الحج، باب: الخطبة أيام منى.\n(^٤) في (ج): مقالتي منا شيئًا.\n(^٥) \"سنن الترمذي\" (٢٦٥٧).\n(^٦) قلت: بل لفظ الترجمة جاء عند البخاري في إحدى رواياته ستأتي برقم (١٧٤١).","vol":"3","page":315},{"text":"وقد أخرج أبو داود والترمذي في \"جامعه\" وابن ماجه وابن حبان والحاكم في \"صحيحهما\" من حديث زيد بن ثابت - ﵁ - قَالَ: سمعت رسول الله - ﷺ - يقول: \"نضر الله امرأً سمع مقالتي فحفظها ووعاها فأداها إلى من لم يسمعها فرب حامل فقه غير فقيه ورب حامل فقه إلى من هو أفقه منه\".\nقَالَ الترمذي: حسن، وقال الحاكم: صحيح عَلَى شرط الشيخين (^١).\nو(نضر) -بالتشديد أكثر من التخفيف- أي: حسن، ويقال: أنضر الله وجهه، و(نضر) بالضم والكسر حكاهما الجوهري (^٢).\nثالثها: في التعريف برواته:\nأما أبو بكرة فسلف، وأما ولده عبد الرحمن فهو أبو عمرو الثقفي البصري أخو عبيد الله، ومسلم، وورَّاد وهو أول مولود ولد في الإسلام بالبصرة سنة أربع عشرة، حين بنيت، سمع أباه وعليًّا وغيرهما، وعنه ابن سيرين وغيره، مات سنة ست وتسعين (^٣).\nوأما ابن سيرين فسلف.\n_________\n(^١) قلت: ليس عند الحاكم من حديث زيد بن ثابت، بل من حديث جبير بن مطعم، انظر: \"المستدرك\" ١/ ٨٦ - ٨٨، وأما حديث زيد فهو عند الترمذي (٢٦٥٦)، ابن حبان ٢/ ٢٧٠ (٦٧)، كما قال. ورواه أيضًا أبو داود (٣٦٦٠)، وابن ماجه (٢٣٠)، وأحمد ٥/ ١٨٣، والدارمي ١/ ٣٠٢ (٢٣٥) وغيرهم.\n(^٢) \"الصحاح\" ٢/ ٨٣٠، مادة: (نضر).\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ١٩٠، \"التاريخ الكبير\" ٥/ ٢٦٠ (٨٣٨)، \"معرفة الثقات\" ٢/ ٧٣ (١٠٢٣)، \"الثقات\" ٥/ ٧٧، \"تهذيب الكمال\" ١٧/ ٥ - ٦ (٣٧٧١)، \"التقريب\" ص ٣٣٧ (٣٨١٦).","vol":"3","page":316},{"text":"وأما ابن عون فهو: الإمام أبو عون عبد الله (ع) بن أرطبان البصري مولى عبد الله بن مغفل المزني، أحد الأعلام، رأى أنسًا ولم يثبت لَهُ منه سماع، وسمع (أنسًا) (^١) وابن سيرين وغيرهما، وعنه الأعلام: شعبة والثوري والقطان وغيرهم، وورعه ودينه مشهور.\nقال خارجة: صحبته أربعًا وعشرين سنة فما أعلم أن الملائكة كتبت عليه خطيئة. وقال أبو حاتم: ثقة، وقال الأوزاعي: إِذَا مات ابن عون وسفيان استوى الناس، مات سنة إحدى وخمسين ومائة عن خمس وثمانين (^٢).\nوأما الراوي عنه فهو أبو إسماعيل بشر بن المفضل بن لاحق الرقاشي البصري، سمع ابن عون وغيره، وعنه الإمام أحمد وغيره، وهو ثقة، (كثير) (^٣) الحديث كان يصلي كل يوم أربعمائة ركعة ويصوم يومًا. ويفطر يومًا قَالَ أحمد: إليه المنتهى في التثبت بالبصرة. وقال ابن سعد: كان ثقة كثير الحديث عثمانيا (^٤)، مات سنة ست، وقيل: سبع وثمانين (^٥) (ومائة) (^٦).\nوأما مسدد فقد سلف.\n_________\n(^١) في (ج): الحسن.\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٦١ - ٢٦٨، \"التاريخ الكبرى\" ٥/ ١٦٣ (٥١٢)، \"معرفة الثقات\" ٢/ ٤٩ (٩٤٣)، \"الجرح والتعديل\" ٥/ ١٣٠ - ١٣١ (٦٠٥)، \"تهذيب الكمال\" ١٥/ ٣٩٤ - ٣٩٥ (٣٤٦٦).\n(^٣) في (ف): كتب.\n(^٤) \"الطبقات الكبرى\" ٧/ ٢٩٠.\n(^٥) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٨٤ (١٧٦٩)، \"معرفة الثقات\" ١/ ٢٤٧ (١٥٨)، \"الجرح والتعديل\" ٢/ ٣٦٦ (١٤١٠)، \"تهذيب الكمال\" ٤/ ١٤٧ - ١٥١ (٧٠٧).\n(^٦) من (ج).","vol":"3","page":317},{"text":"رابعها:\n(ذو الحجة): -بكسر الحاء أفصح من فتحها-، وذو القعدة -بالعكس-، والخطام والزمام بكسر أولهما، واسم هذا الممسك: (أبو بكرة راوي الحديث) (^١).\nخامسها:\nعقد البخاري هذا الباب لينبه عَلَى أنه يجوز التحمل من غير فقيه إِذَا ضبط ما يحدث به ويعد في زمرة أهل العلم -إن شاء الله- أو فيه أحكام وفوائد أخر:\nأولها: جواز القعود عَلَى الدابة وغيرها لحاجة لا للأشر، والنهي عن اتخاذ ظهورها منابر﴾ (^٢) مخصوص بغير الحاجة، والحاجة هنا إسماع الناس.\nثانيها: البعير: اسم جنس بمنزلة الإنسان من الناس، يقال للجمل بعير وللناقة بعير، وإنما يقال له بعير إِذَا جذع.\nثالثها: صون البعير عن اضطرابه وتهويشه عَلَى راكبه بإمساك خطامه أو زمامه.\nرابعها: وجوب تبليغ العلم وتبيينه، وهو الميثاق الذي أخذه الله -﷿- عَلَى العلماء ﴿لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ﴾ [آل عمران: ١٨٧].\nخامسها: أنه قَدْ يأتي في الزمن الأخير من يكون لَهُ فهم في العلم ما ليس لمن يقدمه إلا أنه يكون قليلًا؛ لأن رب للتقليل وعسى (للطمع) (^٣) وليست موضوعة (لتحقيق) (^٤) الشيء.\n_________\n(^١) من (ج).\n(^٢) ما بين المعقوفين زيادة من (ف).\n(^٣) في (ج): للمطمع.\n\n(^٤) في (ف): لتحقق.","vol":"3","page":318},{"text":"سادسها: تأكيد التحريم وتغليظه بأبلغ ما تجد مرة وثنتين وثلاثًا، كلما فعل - ﷺ - في قوله: \"كَحُرْمَةِ يَوْمِكُمْ هذا، فِي شَهْرِكُمْ هذا، فِي بَلَدِكُمْ هذا\" ثمَّ اعلم أنه لم يذكر هنا السؤال عن البلد، وقد ذكره في الحج (^١) فلعله من تقصير وقع هنا من بعض (الرواة) (^٢).\nوذكره أيضًا من طريق ابن عمر وابن عباس كما ستعلمه في موضعه -إن شاء الله تعالى- لكن في حديث ابن عباس أنهم أجابوه بقولهم: هذا يوم حرام وبلد حرام وشهر حرام (^٣)، وهو مخالف للمذكور هنا من حديث أبي بكرة، وحديث ابن عمر أيضًا أنهم سكتوا حتَّى ظنوا أنه سيسميه بغير اسمه (^٤)، ويحتاج إلى جمع (متين) (^٥) بينهما.\nوقد يقال: ييحسمل أن تكون الخطبة متعددة، وأجاب في الثانية من علم في الأولى، وسؤاله -﵇- عما هو معلوم وسكوته المراد به: التعظيم والتنبيه عَلَى عظم مرتبة هذا اليوم والشهر والبلد.\nوقولهم في حديث ابن عباس: قلنا: الله ورسوله أعلم. فيه دلالة عَلَى حسن أدبهم؛ لأنهم علموا أنه - ﷺ - لا يخفي عليه جواب ما سأل عنه، فعرفوا أنه ليس المراد الإخبار عما يعرفون.\n_________\n(^١) سيأتي برقم (١٧٤١) كتاب: الحج، باب: الخطبة أيام منى.\n(^٢) في (ف): الرواية.\n(^٣) سيأتي برفم (١٧٣٩) كتاب: الحج، باب: الخطبة أيام منى.\n(^٤) سيأتي برقم (١٧٤٢) كتاب: الحج، باب: الخطبة أيام منى.\n(^٥) من (ف).","vol":"3","page":319},{"text":"<span data-type='title' id=toc-257>١٠ - باب الْعِلْمُ قَبْلَ الْقَوْلِ وَالْعَمَلِ</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ﴾ [محمد: ١٩] فَبَدَأَ بِالْعِلْم، وَأَنَّ العُلَمَاءَ هُمْ وَرَثَةُ الأَنْبِيَاءِ، وَرَّثُوا العِلْمَ، مَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِرٍ، وَمَنْ سَلَكَ طَرِيقًا يَطْلُبُ بِهِ عِلْمًا سَهَّلَ اللهُ لَهُ طَرِيقًا إِلَى الجَنَّةِ. وَقَالَ جَلَّ ذِكْرُهُ: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾ [فاطر: ٢٨] وَقَالَ: ﴿وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ﴾ [العنكبوت: ٤٣] ﴿وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (١٠)﴾ [الملك: ١٠] وَقَالَ: ﴿قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ﴾ [الزمر: ٩]. وَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَهِّمْهُ فِي الدِّينِ\" و: \"إِنَّمَا العِلْمُ بِالتَّعَلُّم\".\nوَقَالَ أَبُو ذَرٍّ: لَوْ وَضَعْتُمُ الصَّمْصَامَةَ عَلَى هذِه -وَأَشَارَ إِلى قَفَاهُ- ثُمَّ ظَنَنْتُ أَنِّي أُنْفِذُ كَلِمَةً سَمِعْتُهَا مِنَ النَّبِيِّ - ﷺ - قَبْلَ أَنْ تُجِيزُوا عَلَيَّ لأَنْفَذْتُهَا. وَقَالَ ابن عَبَّاسٍ: ﴿كُونُوا رَبَّانِيِّينَ﴾ [آل عمران: ٧٩] عُلَمَاءَ (^١) فُقَهَاءَ. وَيُقَالُ: الرَّبَّانِيُّ: الذِي يُرَبِّي النَّاسَ بِصِغَارِ العِلْمِ قَبْلَ كِبَارِهِ. [فتح: ١/ ١٥٩]\nالكلام عليه من وجوه:\nأحدها: في التعريف بالأسماء الواقعة فيه:\nوقد سلف التعريف بابن عباس وبأبي ذر، وكرره شيخنا قطب الدين.\n_________\n(^١) كذا في (ج)، (ف) وفي \"اليونينية\" ١/ ٢٥: حلماء، وفي هامشها أنه وقع في بعض النسخ حكماء.","vol":"3","page":320},{"text":"ثانيها:\nالخطاب في قوله تعالى: ﴿فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ﴾ [محمد: ١٩] للنبي - ﷺ -، والمراد به غيره، ويجوز كما قَالَ الواحدي: أن يكون المعنى: أقم عَلَى ذَلِكَ العلم واثبت عليه، ويجوز أن يكون متعلقًا بما قبله عَلَى معنى: إِذَا جاءتهم الساعة فاعلم ذَلِكَ وأنه لا مُلْكَ لأحدٍ إلا له (^١).\nوسئل سفيان بن عيينة عن فضل العلم فقال: ألم تسمع قوله تعالى حين بدأ بـ: ﴿فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ﴾ [محمد: ١٩]، فأمر بالعمل بعد العلم (^٢)، وقال تعالى: ﴿وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ [الأنفال: ٢٨]، ثم قَالَ: ﴿فَاحْذَرُوهُمْ﴾ [التغابن: ١٤]، وقال تعالى: ﴿قُلِ انْظُرُوا مَاذَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ [يونس: ١٠١]، فالنظر الموصل إلى المعارف واجب وهو أول (الواجبات) (^٣) ويكفي (فيه) (^٤) الاعتقاد الجازم وإن لم يعرف الأدلة عَلَى المختار.\nثالثها:\nقوله: (\"وإِنَّ العُلَمَاءَ وَرَثَةُ الأَنبِيَاءِ ورَّثُوا العِلمَ فمَنْ أخذه أخَذَ بحظٍ وافِر\") هذا حديث مطول أخرجه الترمذي من حديث مَحْمْود بْن خِدَاشٍ، عن مُحَمَّد بْن يَزِيدَ الوَاسِطِيّ عن عَاصِم بْن رَجَاءِ بْنِ حَيْوَةَ، عَنْ قَيْسِ بْنِ كَثيرٍ عن أَبِي الدَّرْدَاءِ - ﵁ - أنَّ رَسُولَ اللهِ - ﷺ - قال: \"مَنْ سَلَكَ طَرِيقًا يطلبُ فِيهِ عِلْمًا سَهَّل اللهُ له طَرِيقًا إِلَى الجَنَّةِ، وَإِنَّ المَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا\n_________\n(^١) \"تفسير الوسيط\" ٤/ ١٢٥.\n(^٢) رواه أبو نعيم في \"حلية الأولياء\" ٧/ ٢٨٥.\n(^٣) في (ف): الواجب.\n(^٤) في (ج): به.","vol":"3","page":321},{"text":"لِطَالِبِ العِلْمِ رِضَاءً، وَإِنَّ العَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ حَتَّى الحِيتَانُ فِي المَاءِ، وَفَضْلُ العَالِمِ عَلَى العَابِدِ كفَضْلِ القَمَرِ عَلَى سَائِرِ الكَوَاكِبِ، وإِنَّ العُلَمَاءَ وَرَثَةُ الأَنْبِيَاءِ، وإِنَّ الأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلَا دِرْهَمًا إِنَّمَا وَرَّثُوا العِلْمَ فَمَنْ أَخَذَ بِهِ أَخَذَ بِحَظً وَافِرٍ\".\nثمَّ قَالَ: كذا حَدَّثَنَاه محمود، وَإِنَّمَا يُرْوى عَنْ عَاصِمٍ، عَنْ دَاوُدَ (ابن) (^١) جَمِيلٍ، عَنْ كَثِيرِ بْنِ قَيْسٍ عَنْ أَبِي الدَّرْدَاءِ، وهذا أَصَحُ ولا يعرف هذا الحديث إلا من حديث عاصم، وليس إسناده عندي بمتصل (^٢).\nوأما ابن حبان: فأخرجه في \"صحيحه\" من حديث عاصم عن داود به (^٣)، وقال في \"ضعفائه\": روي: \"العلماءُ ورثة الأنبياء\" بأسانيد صالحة (^٤). والتزم الحاكم صحته (^٥). وحسنه حمزة مع الغرابة (^٦). وأما الدارقطني فضعفه (^٧).\nوالحق: أن إسناده مضطرب وقد سقتُ لك بعضه، ورواه الأوزاعي، عن كئير بن قيس، عن يزيد بن سمرة، عن أبي الدرداء، قَالَ الدارقطني في \"علله\": وليس بمحفوظ (^٨).\n_________\n(^١) في (ف): عن.\n(^٢) \"سنن الترمذي\" (٢٦٨٢).\n(^٣) \"صحيح ابن حبان\" ١/ ٢٨٩ (٨٨).\n(^٤) لم أقف على هذِه العبارة في كتب ابن حبان وهي بنصها في \"العلل المتناهية\" لابن الجوزي ١/ ٧٠ ساقها في كلامه على الحديث المذكور، وقبلها مباشرة كلام ابن حبان في تجريح أحد رواته مما يوهم أن كلا العبارتين لابن حبان.\n(^٥) لم أقف عليه في \"المستدرك\" وعزاه له الحافظ في \"الفتح\" ١/ ١٦٠ وأنه صححه.\n(^٦) \"جامع بيان العلم\" ١/ ١٦٢.\n(^٧) \"علل الدارقطني\" ٦/ ٢١٦ - ٢١٧.\n(^٨) \"علل الدارقطني\" ٦/ ٢١٧.","vol":"3","page":322},{"text":"وقال ابن عبد البر: لم يقمه الأوزاعي، وقد خلط فيه. وقال حمزة: رواه الأوزاعي، عن عبد السلام بن سليم، عن يزيد بن سمرة وغيره من أهل العلم عن كثير بن قيس.\nقَالَ ابن عبد البر: وعاصم بن رجاء هذا ثقة مشهور، وقال الدارقطني: عاصم بن رجاء ومن فوقه إلى أبي الدرداء ضعفاء، وقَالَ؟ وداود بن جميل مجهول (^١).\nوقال البزار: لا يعلم إلا في هذا الحديث. وكذا كثير بن قيس، قَالَ: ولا يعلم روى عن كثير غير داود والوليد بن مرة، ولا يعلم روى عن داود غير عاصم (^٢).\nوذكر ابن القطان: أنه اضطرب عاصم فيه فرواه عبد الله بن داود، عن عاصم كما سلف، ورواه أبو نعيم، عن عاصم عمن حدثه، عن كثير، ورواه محمد بن يزيد الواسطي، عن عاصم، عن كثير لم يذكر بينهما أحدا، قَالَ: والمتحصل من علة هذا الخبر هو الجهل بحال راويين من رواته، والاضطراب فيه ممن لم تثبت عدالته (^٣).\nقُلْتُ: وقد رواه عن محمد، عن قيس بن كثير كما سلف، وقيل: الوليد بدل داود، وقيل جميل بن قيس، ذكره ابن عبد البر في \"بيان العلم\" له، ثمَّ قَالَ: والقلب إلى ما قاله محمد بن يزيد، عن عاصم، عن كثير، أميل (^٤).\nوزعم ابن قانع أن كثير بن قيس صحابي وأنه راوي هذا الحديث\n_________\n(^١) \"علل الدارقطني\" ٦/ ٢١٦ - ٢١٧، \"جامع بيان العلم\" ١/ ١٦٤.\n(^٢) انظر \"مسند البزار\" ١٠/ ٨٠ (٤١٤٥).\n(^٣) \"بيان الوهم والإيهام\" ٤/ ٢٨ - ٢٩.\n(^٤) \"جامع بيان العلم\" ١/ ١٦٢.","vol":"3","page":323},{"text":"وتبعه ابن الأثير، وهو غريب فتنبه لذلك كله (^١).\nوسموا ورثة الأنبياء لقوله تعالى: ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا﴾ [فاطر: ٣٢] وسيأتي قريبًا حديث ابن عمر في الرؤيا لأبيه، وأن النبي - ﷺ - أوله بالعلم (^٢).\nرابعها:\nقوله: \"وَمَنْ سَلَكَ طَرِيقًا يَطْلُبُ بِهِ عِلْمًا سَهَّلَ اللهُ لَهُ طَرِيقًا إِلَى الجَنَّةِ\"، قَدْ علمت أن هذا أول الحديث المذكور، لكنه ثابت في \"صحيح مسلم\" من حديث أبي هريرة في حديث طويل أوله: \"من نفس عن مؤمن كربة .. ومن سلك طريقًا يلتمس فيه علمًا سهل الله لَهُ (به) (^٣) طريقًا إلى الجنة\" (^٤).\nخامسها:\nمعنى (يخشى): يخاف، قَالَ ابن عباس: إنما يخاف الله من خلقه من علم جبروته وعزته وسلطانه، وقال مقاتل: أشد الناس لله خشية أعلمهم به. وقال مسروق: كفئ بخشية الله علمًا، وكفى بالاغترار بالله جهلًا.\nوقال مجاهد والشعبي: العالم من خاف الله، وقال ابن عباس: من\nخشي الله فهو عالم، ومعنى قوله: ﴿وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ﴾\n_________\n(^١) انظر: \"معجم الصحابة\" لابن قانع ٢/ ٣٨٧ - ٣٨٨ (٩٣٩)، \"أسد الغابة\" ٤/ ٤٦١ (٤٤٢٨).\n(^٢) سيأتي برقم (٨٢) كتاب: العلم، باب: فضل العلم.\n(^٣) من (ج).\n(^٤) (٢٦٩٩) كتاب: الذكر والدعاء، باب: فضل الاجتماع على تلاوة القرآن وعلى الذكر.","vol":"3","page":324},{"text":"[العنكبوت: ٤٣] أي: وما يعقل الأمثال إلا العلماء الذين يعقلون عن الله، وروى جابر أنه - ﷺ - لما تلى هذِه الآية قَالَ: \"العالم الذي عقل عن الله فعمل بطاعته واجتنب سخطه\" (^١).\nومعنى قوله: ﴿لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ﴾ [الملك: ١٠] الآية أي: لو كنا نسمع سمع من يعي أو يفكر أو نعقل عقل من يميز وينظر ما كنا من أهل النار، قاله الزجاج.\nوروى أبو سعيد الخدري مرفوعًا: \"إن لكل شيء دعامة، ودعامة المؤمن عقله فبقدر ما يعقل يعبد ربه، ولقد ندم الفجار يوم القيامة فقالوا: \" ﴿لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ﴾ \" (^٢) الآية.\nوروى أنس مرفوعًا: \"إن الأحمق يصيب بحمقه أعظم من فجور الفاجر، وإنما يرتفع العباد غدًا في الدرجات، وينالون الزلفى من ربهم عَلَى قدر عقولهم\" (^٣).\n_________\n(^١) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" ص ٢٦٠ (٨٤٥)، \"المطالب العالية\" ١٣/ ٧١٥ (٣٣٠٥)، والواحدي في \"الوسيط\" ٣/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٦/ ٢٤٣.\nقال الحافظ في \"المطالب\" ١٣/ ٧٢٥: هذِه الأحاديث من كتاب: \"العقل\" لداود بن المحبر كلها موضوعة ذكرها الحارث في \"مسنده\" عنه.\n(^٢) رواه الديلمي في \"الفردوس\" ٣/ ٣٣٣ (٤٩٩٩)، الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" ص ٢٦١ (٨٤٩).\n(^٣) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" ص ٢٥٥ (٨٢٢).\nقال الألباني في \"الضعيفه\" ١/ ٥٣ - ٥٤: ومما يحسن التنبيه عليه أن كل ما ورد في فضل العقل من الأحاديث لا يصح منها شيء، وهي تدور بين الضعف والوضع .. وقد قال العلامة ابن القيم في \"المنار\" ص ٢٥: أحاديث العقل كلها كذب.","vol":"3","page":325},{"text":"سادسها:\nقوله: \"إِنَّمَا العِلْمُ بِالتَّعَلُمِ\" هذا قد ورد في حديث مرفوع بإسناد منقطع رواه الحافظ أبو بكر الخطيب في كتاب \"الفقيه والمتفقه\" من حديث مكحول، عن معاوية ولم يسمع منه، قَالَ رسول الله - ﷺ -: \"يا أيها الناس، إنما العلم بالتعلم والفقه بالتفقه\" (^١).\nسابعها:\nقوله: (وَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَهِّمْهُ فِي الدِّينِ\")، هذا التعليق قَدْ أسنده قريبًا من حديث معاوية - ﵁ - (^٢).\nثامنها:\nقوله: (وَقَالَ أَبُو ذَرٍّ: لَوْ وَضَعْتُمُ الصَّمْصَامَةَ) إلى آخره (^٣) روشاه من حديث الوليد بن مسلم، عن الأوزاعي، عن مرثد بن أبي مرثد (^٤)، عن\n_________\n(^١) \"الفقيه والمتفقه\" ١/ ٧٩ (١٢)، ورواه أيضًا الطبراني ١٩/ ٣٩٥، قال الحافظ في \"الفتح\" ١/ ١٦١: هو حديث مرفوع أيضًا أورده ابن أبي عاصم والطبراني من حديث معاوية .. إسناده حسن إلا أن فيه مبهمًا اعتضد بمجيئه من وجه آخر. اهـ.\nوالحديث حسنه لغيره الألباني في \"صحيح الترغيب والترهيب\" ١/ ١٣٦ (٦٧).\n(^٢) سيأتي برقم (٧١) كتاب: العلم، باب: من يرد الله به خيرًا يفقهه في الدين.\n(^٣) أسنده الدارمي في \"سننه\" ١/ ٤٥٦ (٥٦٢)، وإسحاق بن راهويه كما في \"المطالب العالية\" ١٢/ ٦٧٩ (٣٠٦٩)، وأبو نعيم في \"الحلية\" ١/ ١٩٠، وقال العيني في \"عمدة القاري\" ١/ ٤٢١: ورواه أحمد بن منيع. قال الحافظ في \"المطالب\" ١٢/ ٦٧٩: هذا حديث صحيح.\n(^٤) الصواب أنه مالك بن مرثد، والذي وقع في مصادر التخريج: أبو كثير، وهي كنيته كذا عند الدارمي: حدثنا الأوازعي، حدثني أبو كثير، حدثني أبي. ووقع في \"الحلية\": حدثني مرثد أبو كبير، ولعله تحريف الطابع، وفي \"المطالب\": حدثني أبو كثير أنه سمع أباه.\nلكن الحافظ بينه في \"الفتح\" ١/ ١٦١ فقال: رويناه موصولًا في \"مسند الدارمي\" =","vol":"3","page":326},{"text":"أبيه قَالَ: جلست إلى أبي ذر الغفاري إذ وقف عليه رجل فقال: ألم ينهك أمير المؤمنين عن الفتيا؟ فقال أبو ذر: والله لو وضعتم (هذِه) (^١) الصمصامة عَلَى هذِه -وأشار إلى حلقه- عَلَى أن أترك كلمة سمعتها من رسول الله - ﷺ - لأنفذتها قبل أن يكون ذَلِكَ.\nأنبأنيه شيخنا قطب الدين عبد الكريم الحلبي، حَدَّثَنِي الحافظ شرف الدين عبد المؤمن الدمياطي، أنبأنا الحسين الخليلي، أنا ابن كاره، أنا ابن عبد الباقي، عن ابن حيوية، عن ابن معروف، عن الحسين بن فهم، عن محمد بن منيع، عن سليمان، (عن) (^٢) عبد الرحمن، عن الوليد به.\nتاسعها:\nالصَّمصامة -بفتح الصادين المهملتين-: السيف بحد واحد، قَالَ ابن سيده والجوهري وغيرهما: الصمصامة والصمصمام: السيف الصارم\n_________\n= وغيره من طريق الأوزاعي: حدثني أبو كثير -يعني: مالك بن مرثد- عن أبيه. فجزم الحافظ أنه مالك بن مرثد، وقبله المزي في \"تهذيب الكمال\" ٢٧/ ١٥٥ (٥٧٥٠) ثم ذكر اضطراب الأوزاعي في اسمه، فقال: وروى عنه الأوزاعي فقال مرة: مرثد بن أبي مرثد، وقال مرة: عن ابن مرثد، أو أبي مرثد.\nقلت: يؤيد هذا ما قاله ابن عبد البر في \"التمهيد\" ٢/ ٢١٣ في شرح حديث أبي ذر في تعيين ليلة القدر وسنده مثل هذا السند، فقال: هكذا قال الأوزاعي: عن مرثد بن أبي مرثد وهو خطأ، وإنما هو مالك بن مرثد، عن أبيه ولم يقم الأوزاعي إسناد هذا الحديث ولا ساقه سياقة أهل الحفظ له.\nومما يحسن التنبيه إليه أن محقق الدارمي صماه: يزيد بن عبد الرحمن بن أزينة لاشتراكهما في الكنية ورواية الأوزاعي عنهما وروايتهما عن أبويهما، عن أبي ذر، ومن ثم ضعف حديثنا هذا، ولعله لم يمعن النظر أثناء التحقيق فوقع في هذا الوهم.\n(^١) من (ج).\n(^٢) في (ج): بن.","vol":"3","page":327},{"text":"الذي لا ينثني (^١).\nومعنى قوله: (قَبْلَ أَنْ تُجِيزُوا عَلَيَّ)، أي: تقطعوا رأسي، أراد - ﵁ - بذلك الحض عَلَى العلم والاغتباط بفضله، حيث سهل عليه قتل نفسه في جنب ما يرجو من ثواب نشره وتبليغه.\nويؤخذ منه: أنه يجوز للعالم أن يأخذ في الأمر بالمعروف والنهي عن المنكر بالشدة ويحتمل الأذى ويحتسبه رجاء ثواب الله، ويباح له أن يسكت إِذَا خاف الأذى كما قَالَ أبو هريرة: لو حدثتكم بكل ما سمعت من رسول الله - ﷺ - لقطع (مني) (^٢) هذا البلعوم (^٣). وعنه: لو حدثتكم بكل ما في جوفي لرميتموني بالبعر (^٤). قَالَ الحسن: صدق. وكأنه أراد والله أعلم عنى به ما يتعلق بالفتن مما لا يتعلق بذكره مصلحة شرعية.\nعاشرها:\nقوله: (وَقَالَ ابن عَبَّاسٍ: ﴿كُونُوا رَبَّانِيِّينَ﴾ [آل عمران: ٧٩] عُلَمَاءَ (^٥) فُقَهَاءَ)، هذا التعليق رواه الحافظ أبو بكر الخطيب في كتاب \"الفقيه والمتفقه\" بإسناد صحيح عن أبي بكر الجيري، (ثنا) (^٦) أبو محمد\n_________\n(^١) انظر: \"المحكم\" ٨/ ١٨٥، \"الصحاح\" ٥/ ١٩٦٨، \"تهذيب اللغة\" ٢/ ٢٠٦٠، \"لسان العرب\" ٤/ ٢٥٠٣، مادة: (صمم).\n(^٢) من (ج).\n(^٣) سيأتي في رواية البخاري برقم (١٢٠) باب: حفظ العلم عنه: حفظت من رسول الله - ﷺ - وعاءين فأما أحدهما فبثثته، وأما الآخر فلو بثثته قطع هذا البلعوم.\n(^٤) رواه ابن سعد في \"الطبقات\" ٤/ ٣٣١.\n(^٥) كذا في (ج)، (ف) وفي \"اليونينية\" ١/ ٢٥: حلماء، وفي هامشها أنه وقع في بعض النسخ حكماء.\n(^٦) في (ف): نا.","vol":"3","page":328},{"text":"حاجب بن أحمد الطوسي، (ثنا) (^١) عبد الرحيم بن منيب، (نا) (^٢) الفضيل بن عياض، عن عطاء، عن سعيد بن جبير، عنه (^٣).\nورواه ابن أبي عاصم في كتاب \"العلم\" عن المقدمي، (ثنا) (^٤) أبو داود عن معاذ، عن سماك، عن عكرمة، عنه.\nالحادي عشر:\nالرباني: المتأله العارف بالله تعالى، قاله الجوهري وغيره (^٥)، وربيت القوم: سستهم أي: كنت فوقهم. وقال أبو نصر: من الربوبية أي: معرفتها، كما قاله صاحب \"العين\" (^٦).\nوقال الإسماعيلي: منسوب إلى الرب كأنه الذي يقصد قصد ما أمره الرب، وقال أحمد بن يحيى: إنما قيل للعلماء: الربانيون؛ لأنهم يربون العلم، أي: يقومون به، وقيل: لأنهم أصحاب العلم وأربابه، وزيدت الألف والنون للمبالغة. وقيل: أصله من رب الشيء إِذَا ساسه وقام به ثمَّ زيد ياءً. وقيل: من معنى التربية، كانوا يربون المتعلمين بصغار العلم قبل كباره وهو ما حكاه البخاري، وقال ابن الأعرابي: لا يقال للعالم رباني حتَّى يكون عاملًا معلمًا (^٧).\nوفي موضع آخر: هو العالي الدرجة في العلم. وقال مجاهد فيما\n_________\n(^١) في (ف): نا.\n(^٢) في (ج): ثنا.\n(^٣) \"الفقيه والمتفقه\" ١/ ١٨٥ (١٧٨)، وفيه اأنتهى السند إلى سعيد بن جبير ولم يذكر ابن عباس، ولفظه: حكماء فقهاء. وهي إحدى نسخ البخاري.\n(^٤) في (ف): نا.\n(^٥) \"الصحاح\" ١/ ١٣٠.\n(^٦) \"العين\" ٨/ ٢٥٦.\n(^٧) \"الفقيه والمتفقه\" ١/ ١٨٥ (١٨٠).","vol":"3","page":329},{"text":"حكاه الخطيب في كتاب \"الفقيه والمتفقه\": الربانيون: الفقهاء وهم فوق الأحبار (^١).\nوقال أبو عبيد: أحسب الكلمة ليست بعربية وذلك أن أبا عبيدة\nزعم أن العرب لا تعرف الربانيين، سمعت وجلًا عالمًا بالكتب يقول: الربانيون: العلماء بالحلال والحرام.\nوفي \"جامع القزاز\" الرِّبي: والجمع الربيون هم: العباد الذين يصحبون الأنبياء ويصبرون معهم، وهم الربانيون، نسبوا إلى عبادة الرب -﷾-. وقيل: هم العلماء الصُبَّر. وقال القزاز: وأنا أرى أن يكون عربيًا.\nالثاني عشر:\nمقصود البخاري -﵀- فيما ترجمه أن العمل لا يكون إلا مقصودًا به معنى متئقدمًا وهو العلم بما يفعله وما يترتب عليه من الثواب، فعند ذَلِكَ يخلص فيه ويقصد به الثواب، ومتى خلى العمل عن ذلكَ فليس بعمل.\n_________\n(^١) \"الفقيه والمتفقة\" ١/ ١٨٤ (١٧٧).","vol":"3","page":330},{"text":"<span data-type='title' id=toc-258>١١ - باب مَا كَانَ النَّبِيُّ - ﷺ - يَتَخَوَّلُهُمْ بِالْمَوْعِظَةِ وَالْعِلْمِ كَىْ لَا يَنْفِرُوا</span>\n٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنِ ابن مَسْعُودٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَتَخَوَّلُنَا بِالْمَوعِظَةِ في الأيًّامِ، كَرَاهَةَ السَّآمَةِ عَلَينَا. [٧٠، ٦٤١١ - مسلم: ٢٨٢١ - فتح: ١/ ١٦٢]\n\n٦٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا يَحْيَى بْن سَعِيدٍ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنِي أَبُو التَّيَّاحِ، عَن أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَسِّرُوا وَلَا تُعَسِّرُوا، وَبَشِّرُوا وَلَا تنفِّرُوا\". [٦١٢٥ - مسلم: ١٧٣٤ - فتح: ١/ ١٦٣]\nذكر فيه حديث ابن مسعود وحديث أنس.\nأما حديث ابن مسعود فقال في سياقته: نَا مُحَمَّدُ بْن يُوسُفَ، نَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنِ ابن مَسْعُودٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يتَخَوَّلُنَا بِالْمَوْعِظَةِ فِي الأَيَّامِ، كَرَاهَةَ السَّآمَةِ عَلَيْنَا.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه (إثر) (^١) الباب الذي بعده، عن عثمان بن أبي\nشيبة، (نا) (^٢) جرير، عن منصور، عن أبي وائل (^٣). وأخرجه في\nالدعوات عن عمر بن حفص، عن أبيه، عن الأعمش به (^٤).\n_________\n(^١) من (ج).\n(^٢) في (ج): ثنا.\n(^٣) سيأتي برقم (٧٠) كتاب: العلم، باب: من جعل لأهل العلم أيامًا معلومة.\n(^٤) سيأتي برقم (٦٤١١) كتاب: الدعوات، باب: الموعظة ساعة بعد ساعة.","vol":"3","page":331},{"text":"وأخرجه مسلم في التوبة، عن أبي بكر بن أبي شيبة، عن وكيع وأبي معاوية وعلي بن نمير، عن أبي معاوية، وعن الأشج، عن (ابن) (^١) إدريس، وعن منجاب، عن علي بن مسهر، وعن إسحاق بن إبراهيم، وابن خشرم، عن (يونس) (^٢)، وعن ابن أبي عمر، عن سفيان، (كلهم) (^٣) عن الأعمش، زاد الأعمش (^٤) في رواية ابن مسهر: وحَدَّثَنِي عمر بن مرة، عن (شقيق) (^٥)، عن عبد الله مثله (^٦).\nثانيها: في التعريف برواته:\nوقد سلفوا غير محمد بن يوسف، وهو الإمام الثقة أبو عبد الله محمد (ع) بن يوسف بن واقد الفريابي (الضبي) (^٧)، مولاهم سكن قيسارية من ساحل الشام (^٨).\nأدرك الأعمش وروى عنه، وعن السفيانين وغيرهم، وعنه: أحمد والذهلي وغيرهما، أكثر عنه البخاري، وروى في الصداق عن إسحاق غير منسوب عنه، وروى مسلم والأربعة عن رجل عنه.\n_________\n(^١) في (ج)، (ف): أبي، وهو خطأ فهو عبد الله بن إدريس.\n(^٢) كذا في (ج)، (ف) والصواب: عيسى بن يونس كما عند مسلم (٢٨٢١/ ٨٢) انظر ترجمته في \"التهذيب\" ٢٣/ ١٦ (٤٦٧٣).\n(^٣) من (ج).\n(^٤) وقع في \"صحيح مسلم\": وزاد منجاب في روايته عن ابن مسهر: قال الأعمش ..\n(^٥) في (ف): سفيان.\n(^٦) \"صحيح مسلم\" (٢٨٢١) كتاب: صفة الجنة والنار، باب: الاقتصار في الموعظة.\n(^٧) من (ج).\n(^٨) قيسارية: بالفتح ثم السكون، وسين مهملة وبعد الألف راء ثم ياء مشددة: بلد على ساحل بحر الشام تعد من أعمال فلسطين، قديمًا كانت من أعيان أمهات المدن واسعة الرقعة طيبة البقعة كثيرة الخير والأهل، أما الآن فهي ليست كذلك. انظر: \"معجم ما استعجم\" ٣/ ١١٠٦. \"معجم البلدان\" ٤/ ٤٢١.","vol":"3","page":332},{"text":"وقال البخاري: كان من أفضل أهل زمانه. وقال أحمد: كان رجلًا صالحًا. ووثقه النسائي وغيره. مات في ربيع الأول سنة اثنتي عشرة ومائتين (^١).\nثالثها:\nمعنى (يتخولنا) -بالخاء المعجمة-: يصلحنا ويقوم علينا، يقال: خال المال يخول خولًا إِذَا ساسه وأحسن القيام عليه. والخائل المتعاهد للشيء المصلح له. وقال الخطابي: يتخولنا: يتعهدنا ويراعي الأوقات في وعظنا ويتحرى منها ما كان مظنة القبول، ولا يفعله كل يوم لئلا نسأم، ومثله: التخون بالنون (^٢).\nوقال أبو عمرو الشيباني فيما حكاه صاحب \"الغريبين\": الصواب يتحولنا -بالحاء المهملة- أي: يطلب أحوالهم التي ينشطون فيها للموعظة فيعظهم ولا يكثر عليهم فيملوا. وكان الأصمعي يرويه يتخوننا -بالنون والخاء المعجمة- أي: يتعهدنا. وحكاه صاحب \"مجمع الغرائب\" وابن الأثير (^٣).\nرابعها:\nالسآمة: الملل، يقال: سئمت أسأم سأمًا وسآمًا وسآمة إِذَا مللته، ورجل سئوم.\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٤٨٩، \"الجرح والتعديل\" ٨/ ١١٩ - ١٢٠ (٥٣٣)، \"التاريخ الكبير\" ١/ ٣٣ - ٣٤ (٨٤٤)، \"معرفة الثقات\" ٢/ ٢٥٧ (٢١٦٣)، \"المعرفة والتاريخ\" ١/ ١٩٧ - ١٩٨. \"الثقات\" ٩/ ٥٧، \"تهذيب الكمال\" ٢٧/ ٥٢ - ٦١ (٥٧١٦).\n(^٢) \"أعلام الحديث\" ١/ ١٩٤.\n(^٣) \"النهاية في غريب الحديث\" ٢/ ٨٨.","vol":"3","page":333},{"text":"خامسها:\nأراد النبي - ﷺ - الرفق بأمته؛ ليأخذوا الأعمال بنشاطٍ (وحرص) (^١) عليها، وقد وصفه تبارك تعالى بذلك حيث قَالَ: ﴿عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ﴾ [التوبة: ١٢٨] الآية.\nوأما الحديث الثاني فقال في سياقته: نَا مُحَمَّدُ بْنُ بَشَّارٍ، نَا يَحْيَى بْنُ سعِيدٍ، نَا شُعْبَةُ، حَدَّثَنِي أَبُو التَّيَّاح، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَسِّرُوا وَلَا تُعَسِّرُوا، وَبَشِّرُوا وَلَا تُنَفِّرُوا\".\nالكلام عليه من وجوه:\nأولها:\nهذا الحديث أخرجه هنا كما ترى، وفي الأدب، عن آدم، عن شعبة به، وفيه: \"وسكنوا\" بدل: \"ويسروا\" (^٢)، وكذا جاء في مسلم فإنه أخرجه في المغازي، عن عبد الله بن معاذ، عن أبيه وعن أبي بكر بن أبي شيبة، عن عبيد بن سعيد، وعن محمد بن الوليد، عن غندر، كلهم عن شعبة به (^٣).\nفوقع للبخاري عاليا رباعيًا من طريق آدم، وآدم مما انفرد به عن مسلم.\nثانيها: في التعريف برواته غير ما سلف:\nفأبو التياح (ع) اسمه: يزيد بن حميد الضبعي، من أنفسهم، سمع أنسًا وعمران بن حصين وخلقًا من التابعين، ومن بعدهم، قَالَ أحمد:\n_________\n(^١) في (ف): وحرض.\n(^٢) سيأتي برقم (٦١٢٥) كتاب: الأدب، باب: قول النبي - ﷺ -: \"بشروا ولا تنفروا .. \".\n(^٣) (١٧٣٤) كثاب: الجهاد والسير، باب: في الأمر بالتيسير وترك التنفير.","vol":"3","page":334},{"text":"هو ثبت ثقة. وقال ابن المديني: معروف ثقة. مات سنة ثمان وعشرين ومائة (^١).\nومحمد بن بشار: هو الإمام أبو بكر محمد بن بشار بن عثمان بن داود بن كيسان العبدي البصري بندار، لقب بذلك لأنه كان بندار الحديث، جمع حديث بلده، والبندار الحافظ البارع، الثقة، ولا عبرة بمن لينه.\nقَالَ أبو داود: كتبت عنه نحوًا من خمسين ألف حديث. روى عنه البخاري ومسلم والأربعة وخلق منهم: الرازيان وابن خزيمة، وعنه قَالَ: (كتبت عن) (^٢) خمسة قرون، وسألوني الحديث وأنا ابن ثمان عشرة سنة، وولدت سنة سبع وستين ومائة. قَالَ البخاري: ومات في رجب سنة اثنتين وخمسين. يعني: ومائتين (^٣).\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٣٨، \"التاريخ الكبير\" ٨/ ٣٢٦ (٣١٨٨)، \"معرفة الثقات\" ٢/ ٣٦٢ (٢٠١٢)، \"الثقات\" ٥/ ٢٣٤، \"تهذيب الكمال\" ٣٢/ ١٠٩ - ١١٢ (٦٩٧٨).\n(^٢) في (ج): كتب عني.\n(^٣) قال ابن حجر: أحد الثقات المشهورين، روى عنه الأئمة الستة وضعفه عمرو بن علي الفلاس، ولم يذكر سبب ذلك ذلك فما عرجوا على تجريحه. وقال القواريري: كان يحيى بن معين يستضعفه. وقال أبو داود: لولا سلامة فيه لترك حديثه، يعني: أنه كانت فيه سلامة فكان إذا سها أو غلط يحمل علي أنه لم يتعمد، وقد احتجَّ به الجماعة ولم يكثر البخاري من تخريج حديثه؛ لأنه من صغار شيوخه، وكان بندار يفتخر بأخذ البخاري عنه.\nانظر ترجمته في: \"التاريخ الكبير\" ١/ ٤٩ (٩٨)، \"معرفة الثقات\" ٢/ ٢٣٣ (١٥٧٣)، \"الجرح والتعديل\" ٧/ ٢١٤ (١١٨٧)، \"الثقات\" ٩/ ١١١، \"تهذيب الكمال\" ٢٤/ ٥١١ - ٥١٨ (٥٠٨٦)، \"مقدمة فتح الباري\" ص ٤٣٧.","vol":"3","page":335},{"text":"ثالثها:\nإنما جمع بين هذِه الألفاظ وهي: \"يَسِّرُوا وَلَا تُعَسِّرُوا، وَبَشِّرُوا وَلَا تُنَفِّرُوا\". فذكر الشيء وضده؛ لأنه قد يفعلها في وقتين، فلو اقتصر عَلَى يسروا صدق ذَلِكَ عَلَى من يسر مرة أو مرات وعسر في معظم الحالات، فلما قَالَ: \"ولا تعسروا\" انتفي التعسير من كل وجه، وهذا هو المطلوب، وكذا يقال في: \"بشروا ولا تنفروا\"، ثمَّ إن المحل قابل للإسهاب وكثرة الألفاظ؛ لشبهه بالوعظ. والبشارة بكسر الباء وضمها: الخبر الذي يغير البشرة، وهي عند الإطلاق للخير.\nرابعها:\nفيه الأمر بالتبشير بفضل الله وعظيم ثوابه وجزيل عطائه وسعة رحمته، والنهي عن التنفير بذكر التخويف، وأنواع الوعيد محضة من غير ضمها إلى التبشير، فيتألف التائب ويتلطف به، ويدرج في أنواع الطاعة قليلًا قليلًا، وقد كانت أمور الإسلام في التلطف عَلَى التدريج، ومتى يسر عَلَى المريد للطاعة سهلت عليه وتزايد فيها، ومتى عسرت عليه أوشك أن لا يدخل فيها، وإن دخل أوشك عدم دوامه عليها.","vol":"3","page":336},{"text":"<span data-type='title' id=toc-259>١٢ - باب مَنْ جَعَلَ لأَهْلِ الْعِلْمِ أَيَّامًا مَعْلُومَةً</span>\n٧٠ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورِ، عَنْ أَبِي وَائِلٍ قَالَ: كَانَ عَبْدُ اللهِ يُذَكِّرُ النَّاسَ فِي كُل خَمِيسٍ، فَقَالَ لَهُ رَجُلٌ: يَا أَبَا عَبْدِ الرَّحْمَنِ، لَوَدِدْتُ أنَكَ ذَكَّرْتَنَا كُلَّ يَوْمٍ. قَالَ: أَمَا إِنَّهُ يَمْنَعُنِي مِنْ ذَلِكَ أَنِّي أَكْرَهُ أَنْ أُمِلَّكُمْ، وَإِنِّي أتَخَوَّلُكُمْ بِالَمْوْعِظَةِ كَمَا كَانَ النَّبِيُّ - ﷺ - يَتَخَوَّلُنَا بِهَا، مَخَافَةَ السَّآمَةِ عَلَيْنَا. [انظر: ٢٨٢١ - فتح: ١/ ١٦٣]\nنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، نَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ قَالَ: كَانَ عَبْدُ اللهِ يُذَكِّرُ النَّاسَ فِي كُلِّ خَمِيسٍ، فَقَالَ لَهُ رَجُلٌ: يَا أَبَا عَبْدِ الرَّحْمَنِ، لَوَدِدْتُ أَنَّكَ ذَكَّرْتَنَا كُلَّ يَوْمِ. قَالَ: أَمَا إِنَّهُ يَمْنَعُنِي مِنْ ذَلِكَ أَنِّي أَكْرَهُ أَنْ أُمِلَّكُمْ، وَإِنِّي أَتَخَوَّلُكُمْ بِالْمَوْعِظَةِ كَمَا كَانَ النَّبِيُّ - ﷺ - يتَخَوَّلُنَا بِهَا، مَخَافَةَ السَّآمَةِ عَلَيْنَا.\nالكلام عليه من وجوه:\nأحدها:\nقدمت لك في الباب الماضي تعداد البخاري لَهُ في مواضع منها هذا.\nثانيها: في التعريف برواته:\nوقد سلف التعريف بأبي وائل وعبد الله، وأما منصور (ع) فهو بن المعتمر بن عبد الله بن ربيعة، ويقال: ابن المعتمر بن عتاب بن عبد الله بن ربيعة -بضم الراء- أبو عتاب السلمي من أئمة الكوفة.\nروى عن أبي وائل وزيد بن وهب، وعنه: السفيانان وخلق.\nوهو (ثبت) (^١) ثقة أريد عَلَى القضاء فامتنع، قيل: صام أربعين سنة وقام ليلها. وقيل: ستين سنة. وعمش من البكاء. مات سنة ثلاث، وقيل:\n_________\n(^١) من (ج).","vol":"3","page":337},{"text":"اثنتين وثلاثين ومائة (^١).\nوأما جرير (ع) فهو: ابن عبد الحميد الضبي القاضي محالم أهل الري ذو التصانيف، روى عن منصور وحصين وغيرهما. وعنه: أحمد وابن معين وغيرهما. وهو ثقة كثير العلم يرحل إليه، ولد سنة مات الحسن سنة عشر ومائة، ومات سنة ثمان أو سبع وثمانين ومائة، ونسب في آخر عمره إلى سوء الحفظ (^٢).\nوأما عثمان بن أبي شيبة: فهو الحافظ أبو الحسن عثمان بن محمد بن إبراهيم بن أبي شيبة بن عثمان بن خواستي -بضم الخاء المعجمة وبسين مهملة (ثمَّ مثناة) (^٣) فوق- العبسي الكوفي.\nأخو أبي بكر وقاسم، وهو أكبر من أبي بكر بثلاث سنين، وأبو بكر أجل منه، والقاسم ضعيف، رحل وكتب. وعنه: الذهلي والبخاري،\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٣٧، \"التاريخ الكبير\" ٦/ ٣٤٧ (١٤٩١)، \"معرفة الثقات\" ٢/ ٢٩٩ (١٧٩٥)، \"الجرح والتعديل\" ٨/ ١٧٧ - ١٧٨ (٨٧٨)، \"تهذيب الكمال\" ٢٨/ ٥٤٦ - ٥٥٥ (٦٢٠١).\n(^٢) قال علي بن المديني: كان جرير صاحب ليل. وقال أبو خيثمة: لم يكن يدلس.\nوقال النسائي: ثقة. وقال العجلي: كوفي ثقة. وقال أبو القاسم اللالكائي: مجمع على ثقته.\nوقال ابن حجر: وقال أبو خيثمة: لم يكن يدلس، وروى الشاذكوني عنه ما يدل على التدليس، لكن الشاذكوني فيه مقال. وقال أحمد بن حنبل: لم يكن بالذكي، وقال البيهقي: نسب في آخر عمره إلى سوء الحفظ، ولم أر ذلك لغيره بل احتجَّ به الجماعة.\nانظر: ترجمته في \"الطبقات الكبرى\" ٧/ ٣٨١، \"معرفة الثقات\" ١/ ٢٦٧ (٢١٥)، \"التاريخ الكبير\" ٢/ ٢١٤ (٢٢٣٥)، \"الثقات\" لابن حبان ٦/ ١٤٥، \"تهذيب الكمال\" ٤/ ٥٤٠ - ٥٥١ (٩١٨)، \"مقدمة فتح الباري\" ص ٣٩٥.\n(^٣) من (ج).","vol":"3","page":338},{"text":"ومسلم، وأبو داود، وابن ماجة، وروى النسائي في \"اليوم والليلة\" عن رجل، عنه. وهو ثقة.\nقَالَ أحمد: ما علمت إلا خيرًا. وأثنى عليه، وكان ينكر عليه أحاديث حدث بها، منها: حديث جرير، عن الثوري، عن ابن عقيل، عن جابر قَالَ: شهد النبي - ﷺ - عيدًا للمشركين (^١). مات سنة تسع وثلاثين ومائتين (^٢).\n_________\n(^١) قال عبد الله بن أحمد بن حنبل: عرضت على أبي حديثًا حدثنا عثمان، عن جرير، عن شيبة بن نعامة، عن فاطمة بنت حسين، عن فاطمة الكبرى، عن النبي - ﷺ - في العصبة، وحديث جرير، عن الثوري، عن ابن عقيل، عن جابر أن النبي - ﷺ - شهد عيدًا للمشركين. فأنكرها جدًّا، وعدة أحاديث من هذا النحو فأنكرها جدًا.\nوقال: هذِه أحاديث موضوعة، أو كأنها موضوعة: وقال: ما كان أخوه -يعني عبد الله بن أبي شيبة- تَطيب نفسه لشيء من هذِه الأحاديث؛ ثم قال: نسأل الله السلامة في الدين والدنيا. وقال: نراه يتوهم هذِه الأحاديث نسأل الله السلامة اللهم سلِّم سلِّم. انظر: \"العلل ومعرفة الرجال\" ١/ ٥٥٩ (١٣٣٣).\n(^٢) وثقة يحيى بن معين وابن نمير والعجلي وجماعة. وقال أبو حاتم في \"الجرح والتعديل\" ٦/ ١٦٧: كان أكبر من أخيه أبي بكر إلا أن أبا بكر ضعيف وعثمان صدوق.\nوتتبع الخطيب الأحاديث التي أنكرها أحمد على عثمان وبيَّن عذره فيها. وذكر له الدارقطني في كتاب: التصحيف أشياء كثيرة صحفها من القرآن في \"تفسيره\".\nوأورد له ابن الجوزي في \"آفة أصحاب الحديث\" بعض تصحيفاته، والراجح أن أكثرها كان من جهة الدعابة والمزاح، وقال ابن حجر: أحد الحفاظ الكبار .. روى له الجماعة سوى الترمذي.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٢٥٠ (٢٣٠٨)، \"معرفة الثقات\" ٢/ ١٣٠ (١٢١٨)، \"الجرح والتعديل\" ٦/ (٩١٣)، \"الثقات\" ٨/ ٤٥٤، \"تاريخ بغداد\" ١١/ ٢٨٣ - ٢٨٨ (٦٠٥٤). \"تهذيب الكمال\" ١٩/ ٤٧٨ - ٤٨٧ (٣٨٥٧)، \"مقدمة فتح الباري\" ص ٤٢٤.","vol":"3","page":339},{"text":"ثالثها: في ضبط لفظه وفوائده، وقد سلفت في الباب قبله.\nوفيه: بيان ما كانت الصحابة عليه من الاقتداء بفعله، والمحافظة عَلَى استعمال (سننه) (^١)، وتجنب مخالفته لعلمهم بما في موافقته من عظيم الأجر وما في مخالفته من الوعيد والزجر، أعاننا الله عَلَى ذَلِكَ.\n_________\n(^١) في (ج): سنته.","vol":"3","page":340},{"text":"<span data-type='title' id=toc-260>١٣ - باب مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِى الدِّينِ</span>\n٧١ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنَا ابن وَهْبٍ، عَنْ يُونُسَ، عَنِ ابن شِهَابِ قَالَ: قَالَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ: سَمِعْتُ مُعَاوَيةَ خَطِيبًا يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ والله يُعْطِي، وَلَنْ تَزَالَ هذِه الأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللهِ لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأتِيَ أَمْرُ اللهِ\". [٣١١٦، ٣٦٤١، ٧٣١٢، ٧٤٦٠ - مسلم: ١٠٣٧ - فتح: ١/ ١٦٤]\nنَا سَعِيدُ بْنُ عُفَيْرٍ، نَا ابن وَهْبٍ، عَنْ يُونُسَ، عَنِ ابن شِهَاب قَالَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ: سَمِعْتُ مُعَاوِيَةَ خَطِيبًا يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ والله يُعْطِي، وَلَنْ تَزَالَ هذِه الأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللهِ لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللهِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا عن سعيد كما ترى، وأخرجه في الاعتصام عن إسماعيل بن أبي أويس (^١) كلاهما عن ابن وهب، وفي الخمس عن حبان بن موسى، عن ابن المبارك (^٢). وأخرج مسلم في الزكاة الفصلين الأولين، عن حرملة، عن ابن وهب (^٣)\n_________\n(^١) سيأتي برقم (٧٣١٢) كتاب: الاعتصام، باب، قول النبي - ﷺ -: \"لا تزال طائفة من أمتي ظاهرين\".\n(^٢) سيأتي برقم (٣١١٦) كتاب: فرض الخمس، باب: قول الله تعالى: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾.\n(^٣) رواه مسلم برقم (١٠٣٧/ ١٠٠) كتاب: الزكاة، باب: النهي عن المسألة.","vol":"3","page":341},{"text":"كلاهما (^١) عن يونس، عن الزهري، عن حميد.\nوالفصل الثالث وهو قوله: \"ولن تزال\" إلى آخره عن عمير بن هانئ عن معاوية بألفاظ (^٢). وفي البخاري فقال معاذ: بالشام (^٣).\nولمسلم أيضًا: \"لا يزال أهل الغرب ظاهرين عَلَى الحق حتَّى يأتي أمر الله\" (^٤).\nورواه غير معاوية من الصحابة ستة: عمر وابنه عبد الله وابن مسعود، وأبو هريرة، وابن عباس، وأنس، ذكرهم الخطيب في كتاب \"الفقيه والمتفقه\" (^٥).\nرواه عن معاوية جماعة عدَّدهم هو وابن عبد البر في \"جامع بيان العلم\"، منهم معبد الجهني بزيادة: \"ويزهده في الدنيا ويبصره بعيوبه\" (^٦).\nثانيها:\nقوله: (عن ابن شهاب قَالَ حميد بن عبد الرحمن) كذا وقع هنا في جميع النسخ بلفظ (قَالَ) لم يذكر فيه لفظ السماع، وجاء في \"صحيح مسلم\" فيه عن ابن شهاب، حَدَّثَنِي حميد بلفظ التحديث (وأثبت الدمياطي) (^٧).\n_________\n(^١) يعني ابن وهب، وابن المبارك.\n(^٢) مسلم (١٠٣٧/ ١٧٤) كتاب: الإمارة، باب: قوله - ﷺ -: \"لا تزال طائفة من أمتي .. \".\n(^٣) سيأتي برقم (٧٤٦٠) كتاب: التوحيد، باب: قول الله: ﴿إِنَّمَا قَوْلُنَا لِشَيْءٍ﴾.\n(^٤) (١٩٢٥) كتاب: الإمارة، باب: قوله - ﷺ - \"لا تزال طائفة من أمتي .. \".\n(^٥) انظر: \"الفقيه والمتفقه\" ١/ ٧٢ - ٨٥ (١ - ٢٥).\n(^٦) انظر: \"الفقيه والمتفقه\" ١/ ٧٧ - ٨٤ (٩ - ٢٣)، \"جامع بيان العلم\" ١/ ٩٥ - ٩٨ (٨٣ - ٨٩).\n(^٧) من (ف).","vol":"3","page":342},{"text":"وقد اتفق أصحاب الأطراف وغيرهم عَلَى أنه من حديث ابن شهاب، عن حميد فتنبه لذلك، وقد وقع للبخاري مثل هذا في كتاب التوحيد في باب: قوله -﵇-: \"رجل آتاه الله القرآن\" فقال فيه: (حدثنا) (^١) علي بن عبد الله، (ثنا) (^٢) سفيان، قَالَ الزهري. وذكر الحديث، ثمَّ قَالَ (^٣): سمعت من سفيان مرارًا لم أسمعه يذكر الخبر وهو من صحيح حديثه (^٤). لكن يمكن أن يقال: سفيان مدلس. فنبه عليه البخاري لأجل ذَلِكَ.\nثالثها: في التعريف برواته غير من سلف:\nأما معاوية (ع) فهو خال المؤمنين، أبو عبد الرحمن بن أبي سفيان صخر بن حرب الخليفة الأموي كاتب الوحي، أسلم عام الفتح، وعاش ثمانيًا وسبعين سنة، ومات سنة ستين في رجب (^٥). ومناقبه جمة، وليس في الصحابة معاوية بن صخر غيره، وفيهم: معاوية فوق العشرين (^٦).\n_________\n(^١) في (ف): نا.\n(^٢) في (ف): نا.\n(^٣) القائل هو: على بن المديني وهو الراوي عن سفيان بن عيينة.\n(^٤) سيأتي برقم (٧٥٢٩) كتاب: التوحيد، باب: قول النبي - ﷺ -: \"رجل آتاه الله القرآن .. \".\n(^٥) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٥/ ٣٦٣ - ٣٧٨، \"معجم الصحابة\" لابن قانع ٣/ ٧٢ (١٠٢٦)، \"معرفة الصحابة\" ٥/ ٢٤٩٦ - ٢٤٩٩ (٢٦٥٤)، \"الاستيعاب\" ٣/ ٤٧٠ - ٤٧٥ (٢٤٦٤)، \"أسد الغابة\" ٥/ ٢٠٩ - ٢١٢ (٤٩٧٧)، \"الإصابة\" ٣/ ٤٣٣ - ٤٣٤ (٨٠٦٨).\n(^٦) منهم معاوية بن ثعلبة، معاوية بن ثور، معاوية بن جاهمة، معاوية بن خديج، معاوبة بن الحكم، معاوية بن حيدة، معاوية بن سويد، معاوية بن صعصعة، معاوية بن عبد الله بن أبي أحمد، معاوية بن عبد الله، معاوية بن عياض، معاوية بن قرمل، معاوية الليثي، معاوية بن محصن، معاوية بن معاوية، معاوية بن نفيع، معاوية بن نوفل، معاوية الهذلي، معاوية بن أنس السلمي، معاوية بن الحارث بن =","vol":"3","page":343},{"text":"وأما حميد فقد سلف.\nوأما ابن وهب: فهو الإمام أبو محمد عبد الله (ع) بن وهب الفهري مولاهم المصري، أحد الأعلام طلب للقضاء فختن نفسه وانقطع، وهو أفقه من ابن القاسم، روى عن: يونس وابن جريج وغيرهما، وعنه: أحمد بن صالح والربيع وخلق، مات سنة سبع وتسعين ومائة، وولد سنة خمس وعشرين، وقيل: سنة أربع وفيها مات الزهري، ولم يكتب مالك الفقيه لأحد إلا إليه.\nوقال ابن أبي حاتم: نظرت في نحو ثمانين ألف حديث من حديثه فلا أعلم أني رأيت حديثًا لا أصل له، وقال أحمد بن صالح: حدث بمائة ألف حديث، قَالَ الخليلي: و\"موطؤه\" يزيد عَلَى كل من روى عن مالك، وعنده الفقه الكثير، ونظر الشافعي في كتبه ونسخ منها (^١).\n_________\n= المطلب، معاوية بن حزن القشيري، معاوية بن أبي ربيعة الجرمي، معاوية بن سفيان بن عفيف المزني، معاوية بن عمرو الكلَّاع، معاوية بن مرداس، معاوية بن المغيرة بن أبي العاص، معاوية بن مقرن المزني، معاوية الثقفي، معاوية العذري، معاوية الهذلي.\nانظر ترجمتهم في: \"معجم الصحابة\" للبغوي ٥/ ٣٧٩ - ٣٩٦، \"معرفة الصحابة\" لابن قانع ٣/ ٧٠ - ٧٧ (١٠٢٥ - ١٠٣١)، \"معرفة الصحابة\" لأبي نعيم ٥/ ٢٥٠٠ - ٢٥٠٩ (٢٦٥٥ - ٢٦٦٦)، \"الاستيعاب\" ٣/ ٤٦٨ - ٤٧٧ (٢٤٥٩ - ٢٤٦٩)، \"أسد الغابة\" ٥/ ٢٠٥ - ٢١٦ (٤٩٧٠ - ٤٩٨٨)، \"الإصابة\" ٣/ ٤٣٠ - ٤٣٨ (٨٠٥٨ - ٨٠٨٨).\n(^١) انظر ترجمته في \"الطبقات الكبرى\" ٧/ ٥١٨، \"التاريخ الكبير\" ٥/ ٢١٨ (٧١٠)، \"معرفة الثقات\" ٢/ ٦٥ (٩٩٠)، \"الجرح والتعديل\" ٥/ ١٨٩ - ١٩٠ (٨٧٩)، \"الثقات\" ٨/ ٣٤٦، \"تهذيب الكمال\" ١٦/ ٢٧٧ - ٢٨٧.","vol":"3","page":344},{"text":"فائدة:\nليس في الصحيحين عبد الله بن وهب غيره فهو من أفرادهما، وفي الترمذي وابن ماجه عبد الله بن وهب الأسدي تابعي، وفي (النسائي) (^١) عبد الله بن وهب، عن تميم الداري وصوابه ابن موهب، وفي الصحابة عبد الله بن وهب خمسة فاعلم ذَلِكَ (^٢).\nوأما سعيد بن عفير فهو الحافظ أبو عثمان سعيد بن كثير بن عفير -بالعين المهملة المضمومة ثمَّ فاء- الأنصاري المصري يروي عن مالك والليث، وعنه البخاري، وروى مسلم والنسائي عن رجل عنه، قَالَ أبو حاتم: صدوق ليس بالثبت، كان يُقرئ من كتب الناس (^٣)، عاش ثمانين سنة ومات سنة ست وعشرين ومائتين (^٤).\n_________\n(^١) في (ف): الثاني.\n(^٢) عبد الله بن وهب الدوسي، عبد الله الأكبر بن وهب بن زمعة بن الأسود بن المطلب بن الأسد بن عبد العزى، عبد الله بن وهب الأسلمي، عبد الله بن وهب الزهري، عبد الله بن وهب أبو سنان الأسدي.\nانظر ترجمتهم في: \"أسد الغابة\" ٣/ ٤١٣ - ٤١٥ (٣٢٣٩ - ٣٢٤١)، \"الإصابة\" ٢/ ٣٨١ - ٣٨٢ (٥٠٢٥ - ٥٠٣٠).\n(^٣) \"الجرح والتعديل\" ٤/ ٥٦ - ٥٧ (٢٤٨).\n(^٤) ذكره ابن حبان في \"الثقات\". وقال إبراهيم بن الجنيد عن ابن معين: ثقة لا بأس به.\nوقال النسائي: سعيد بن عفير صالح، وابن أبي مريم أحبُّ إليَّ منه. وقال الحاكم: يقال: إن مصر لم تخرج أجمع للعلوم منه، وقال ابن عدي: سمعت ابن حماد يقول: قال السعدي: سعيد بن عفير فيه غير لون من البدع، وكان مخلطًا غير ثقة، وهذا الذي قاله السعدي لا معنى له ولم أسمع أحدًا ولا بلغني عن أحدٍ من الناس كلام في سعيد بن كثير بن عفير، وهو عند الناس صدوق ثقة، وقد حدث عنه الأئمة من الناس إلا أن يكون السعدي أراد به سعيد بن عفير غير هذا. وقال ابن حجر: لم يكثر عنه البخاري، وروى له مسلم والنسائي. انظر ترجمته في: \"الثقات\" ٨/ ٢٦٦، \"الكامل\" ٤/ ٤٧١ - ٤٧٣ (٨٣٩)، \"تهذيب التهذيب\" ٢/ ٣٩. \"مقدمة ابن حجر\" ص ٤٠٦.","vol":"3","page":345},{"text":"رابعها:\n(الفقه) (^١) الفهم، يقال فقه -بفتح القاف- إِذَا سبق غيره إلى الفهم، وبكسرها إِذَا فهم، وبضمها إِذَا صار له سجية، ومنه فقيه فعيل بمعنى: فاعل، وقوله: (\"من يرد الله به خيرًا يفقهه في الدين\") هو شرط وجزاؤه، وهما مجزومان، ومن لا يريد به خيرًا فلا يفقهه فيه وأتى بالخير منكرًا؛ لأنه أبلغ، فكأنه قَالَ: عَلَى النفي لا يريد به خيرًا من الخير، والمراد (بالدين): الإسلام، ومنهم من فسر الفقه في الدين بالفقه في القواعد الخمس ويتصل بها الفروع.\nخامسها:\nمعنى قوله -﵇-: (\"وإنما أنا قاسم\"): لم أستأثر بشيء من مال الله، وهو كقوله في الحديث الآخر: \"ما لي مما أفاء الله عليكم إلا الخمس، وهو مردود عليكم\" (^٢)، وإنما قَالَ ذَلِكَ؛ تطييبًا لقلوبهم لمفاضلته بالعطاء، فالمال لله، والعباد لله وأنا قاسم بإذنه ماله بينكم وهو معنى قوله بعده: \"والله يعطي فمن قسمت لَهُ قليلًا أو كثيرًا فبقضاء الله\" وفيه إيماء كما قَالَ الداودي إلى أنه يعطي بالوحي، ويجوز أن يكون باجتهاده ولا يخطَّأ اجتهاده.\nسادسها:\nقوله: (\"وَلَنْ تَزَالَ هذِه الأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللهِ لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللهِ\") يريد أن هذِه الأمة آخر الأمم وأن عليها تقوم الساعة، وإن ظهرت أشراطها، وضعف الدين فلابد أن يبقى من\n_________\n(^١) في (ج): الفَقِيه.\n(^٢) هذِه الرواية سلف تخريجها.","vol":"3","page":346},{"text":"أمته من يقوم به، لقوله: \"ولا يضرهم من خالفهم\"، والمراد بامر الله: قيل: إنه الريح إذ في \"الصحيح\" من حديث أبي هريرة مرفوعًا: \"إِنَّ اللهَ يَبْعَثُ رِيحًا مِنَ اليَمَنِ أَلْيَنَ مِنَ الحَرِيرِ فَلَا تَدَعُ أَحَدًا فِي قَلْبِهِ مثقال حبة إيمان\" (^١).\nوأما الحديث الآخر: \"لا تقوم الساعة حتَّى لا يقال في الأرض: الله، الله\" (^٢)، وحديث: \"لا تقوم الساعة إلا على شرار الخلق\" (^٣) فالمراد حتَّى يقرب قيامها، وهو خروج الريح، وجوز الطبري أن نضمر في هذين الحديثين بموضع كذا، فالموصوفون بأنهم شرار الخلق غير الموصوفين بأنهم عَلَى الحق، ويؤيده أنه جاء في بعض طرق الحديث قيل: من هم يا رسول الله؟ قَالَ: \"ببيت المقدس أو أكناف بيت المقدس\" (^٤).\n_________\n(^١) رواه مسلم (١١٧) كتاب: الإيمان، باب: في الريح التي تكون قرب القيامة.\n(^٢) رواه مسلم (١٤٨) كتاب: الإيمان، باب: ذهاب الإيمان آخر الزمان من حديث أنس.\n(^٣) رواه مسلم (٢٩٤٩) كتاب: الفتن وأشراط الساعة، باب: قرب الساعة.\n(^٤) روي من حديث أبي أمامة الباهلي.\nرواه عبد الله بن أحمد في \"المسند\" ٥/ ٢٦٩، وجادة بخط أبيه، والطبراني ٢٠/ ١٤٥ (٧٦٤٣)، من طريقين عن ضمرة بن رببعة، عن يحيى بن أبي عمرو، عن عمرو بن عبد الحضرمي، عن أبي أمامة به. قال الهيثمي في \"المجمع\" ٧/ ٢٨٨: رواه عبد الله وجادة عن خط أبيه، والطبراني ورجاله ثقات.\nوقال الألباني في \"الصحيحة\" ٤/ ٥٩٩: وهذا سند ضعيف لجهالة عمرو بن عبد الله الحضرمي، ثم ذكر كلام الهيثمي متعجبًا.\nروري نحوه من حديث مرة البهزي.\nرواه الفسوي في \"المعرفة والتاريخ\" ٢/ ٢٩٨، والطبراني ٢٠/ ٣١٧ - ٣١٨ (٧٥٤)، وابن عساكر في \"تاريخ دمشق\" ١/ ٢١٠. قال الهيثمي في \"المجمع\" ٧/ =","vol":"3","page":347},{"text":"وقد سلف قول معاذ في البخاري أنهم بالشام، وقال مطرف: كانوا يرون أنهم أهل الشام، ورواية مسلم السالفة: \"لا يزال أهل الغرب\" قَالَ ابن المديني: المراد بهم: العرب؛ لأنهم من أهل الغرب. وهو: الدلو، وقيل: المراد: الغرب من الأرض، وقيل المراد بهم أهل الشدة والجلد، وغرب كل شيءٍ: حده.\nوفي \"الصحيح\" أيضًا: \"لا تزال طائفة من أمتي ظاهرين عَلَى الحق\"، قَالَ البخاري: هم أهل العلم (^١). وقال أحمد: إن لم يكونوا أهل الحديث فما أدري من هم (^٢)؟\nقَالَ عياض: وأراد أحمد بأهل الحديث أهلَ السنة والجماعة ومن يعتقد مذهبهم (^٣).\n_________\n= ٢٨٨ - ٢٨٩: رواه الطبراني وفيه جماعة لم أعرفهم، فقال الألباني في \"الصحيحة\" ٤/ ٦٠٠ - تعليقًا على قول الهيثمي-: كذا قال ومن لم يعرفهم مترجمون في \"تاريخ البخاري\" و\"الجرح والتعديل\" لابن أبي حاتم .. فالصواب أن يقال: وفيه من لم يوثق إلا من ابن حبان، فإنه وثق أحدهم -والله أعلم-.\nوروي أيضًا نحوه من حديث أبي هريرة.\nرواه أبو يعلى في \"مسنده\" ١١/ ٣٠٢ (٦٤٠٧)، والطبراني في \"الأوسط\" ١/ ١٩ - ٢٠ (٤٧)، وابن عدي في \"الكامل\" ٨/ ٣٦٨ في ترجمة الوليد بن عباد (٢٠٠٨)، وتمام في \"الفوائد\" ٢/ ٢٨٩ - ٢٩٠ (١٧٧٣)، وابن عساكر في \"تاريخ دمشق\" ١/ ٢٥٤ وعزاه المتقي في \"الكنز\" لـ\"تاريخ داريا\" لعبد الجبار، ولابن عساكر أيضًا.\nقال ابن عدي: وهذا الحديث بهذا اللفظ ليس يرويه غير ابن عياش، عن الوليد بن عياد، وقال الهيثمي في \"المجمع\" ٧/ ٢٨٨: رواه الطبراني في \"الأوسط\"، وفيه: الوليد بن عباد، وهو مجهول.\n(^١) سيأتي برقم (١٩٢٠) كتاب: الإمارة، قوله - ﷺ -: \"لا تزال طائفة من أمتي ظاهرين على الحق لا يضرهم من خالفهم\"، من حديث ثوبان.\n(^٢) رواه الخطيب البغدادي في: \"شرف أصحاب الحديث\" ص ٦١ (٤٣).\n(^٣) \"إكمال المعلم\" ٦/ ٣٥٠.","vol":"3","page":348},{"text":"قَالَ النووي: ويحتمل أن تكون هذِه الطائفة متفرقة من أنواع المؤمنين فمنهم: شجعان مقاتلون، ومنهم فقهاء، ومنهم محدثون، ومنهم زهاد، ومنهم آمرون بالمعروف وناهون عن المنكر، ومنهم أهل أنواع من الخير، ولا يلزم اجتماعهم بل يكونوا متفرقين (^١).\nويؤيد ما ذكره ما جاء في بعض الروايات: \"لا تزال عصابة من المسلمين يقاتلون\" (^٢) وشبهه.\nوقيل: معنى قوله: \"ولن تزال هذِه الأمة .. \" إلى آخره أن الله يحمي إجماعها عن الخطأ حتَّى يأتي أمر الله، ولا يسمى أمة إلا من يعتد بإجماعه.\nسابعها: في فوائده:\nالأولى: فضل العلماء عَلَى سائر الناس، وفضل الفقه عَلَى سائر العلوم؛ لأنهم الذين يخشونه تعالى من عباده فيتجنبون معاصيه، ويديمون طاعته؛ لمعرفتهم بالوعد والوعيد وعظم النعمة، وقَالَ ابن عمر للذي قَالَ له فقيه: إنما الفقيه الزاهد في الدنيا، الراغب في الآخرة (^٣).\nالثانية: أن الإسلام لا يذل وإن كثر مطالبوه.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٣/ ٦٧.\n(^٢) سلف تخريج هذِه الرواية.\n(^٣) لم أقف عليه من كلام ابن عمر، ولكن وجدته من كلام الحسن البصري رواه عنه الدارمي في \"مسنده\" ١/ ٣٣٧ (٣٠٢)، ونعيم بن حماد في \"زوائده\" على كتاب \"الزهد\" لابن المبارك ١/ ٨ (٣٠)، وأحمد في \"الزهد\" ص ٣٢٧، وأبو نعيم في \"الحلية\" ٢/ ١٤٧.","vol":"3","page":349},{"text":"الثالثة: أن الإجماع حجة، وحديث: \"لا تجتمع أُمَّتي عَلَى ضلالة\" ضعيف (^١)\n_________\n(^١) قلت: في إطلاق المصنف لفظة (ضعيف) نظر، فقد جاءت هذِه القطعة في عدة أحاديث مرفوعة إلى النبي - ﷺ - عن ابن عمر وأنس وأبي بصرة الغفاري وأبي مالك الأشعري وكعب بن عاصم وابن عباس ورواية موقوفة على أبي مسعود.\n١ - أما حديث ابن عمر فرواه الترمذي في \"سننه\" (٢١٦٦) وفي \"علله\" ٢/ ٨١٧، وابن أبي عاصم في \"السنة\" (٨٠)، والطبراني ١٢/ ٤٤٧ (١٣٢٣، ٣٢٢٤)، والحاكم ١/ ١١٥ - ١١٦، واللالكائي في \"شرح أصول الاعتقاد\" ١/ ١١٨ (١٥٤)، وأبو نعيم في \"الحلية\" ٣/ ٣٧، وأبو عمرو المقرئ في \"السنن الواردة في الفتن\" ٣/ ٧٤٧ (٣٦٨)، والبيهقي في \"الأسماء والصفات\" ٢/ ٣٣ (٧٠١) أن رسول الله - ﷺ - قال: \"إن الله لا يجمع أمتي على ضلالة .. \" ومداره على معتمر بن سليمان وقد اختلف عليه في إسناده، فمرة يُروى عنه، عن أبيه كما عند اللالكائي، والحاكم وأبي نعيم- عن عبد الله بن دينار عنه. قال الحاكم: خالد بن يزيد القرني- يقصد الراوي عن معتمر- هذا شيخ قديم للبغداديين ولو حفظ هذا الحديث لحكمنا له بالصحة.\nومرة يُروى عنه، عن أبي سفيان -أو أبو عبد الله- سليمان بن سفيان المدني- كما عند الترمذي وابن أبي عاصم والطبراني والحاكم وأبي عمرو المقرئ والبيهقي- عن عبد الله بن دينار عنه.\nقال الترمذي في \"العلل\": سألت محمدًا عن هذا الحديث، فقال: سليمان المدني هذا منكر الحديث.\nوقال الحاكم: قال الإمام أبو بكر محمد بن إسحاق: لست أعرف سفيان وأبا سفيان هذا.\nومرة يُروى عنه، عن سلم بن أبي الذيال -كما عند الحاكم- عن عبد الله بن دينار عنه.\nقال الحاكم: وهذا ولو كان محفوظًا من الراوي لكان من شرط \"الصحيح\".\nومرة يُروى عنه، عن مرزوق مولى آل طلحة -كما عند الطبراني- عن عمرو ابن دينار، عن ابن عمر به.\nقال الهيثمي في \"المجمع\" ٥/ ٢١٨: رواه الطبراني بإسنادين رجال أحدهما =","vol":"3","page":350},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ثقات رجال \"الصحيح\" خلا مرزوق مولى آل طلحة وهو ثقة.\nوقال الألباني في \"تخريج السنة\" ص ٤٠: وهذا إسناد صحيح رجاله ثقات.\n٢ - وأما حديث أنس فرواه ابن ماجه (٣٩٥٠)، وعبد بن حميد في \"المنتخب\" ٣/ ١١٢ (١٢١٨)، وابن أبي عاصم في \"السنة\" (٨٣، ٨٤)، وابن عدي في \"الكامل\" ٨/ ٣٨، والحاكم ٦/ ١١١ - ١١٧، والضياء في \"المختارة\" ٧/ ١٢٨ - ١٢٩ (٢٥٥٩)، أن رسول الله - ﷺ - قال: \"إن أمتي لا تجتمع على ضلالة .. \"، روي عن أنس من ثلاث طرق: الأولى عند ابن ماجه وعبد بن حميد وابن أبي عاصم وابن عدي من طريق معان بن رفاعة، عن أبي خلف الأعمى عنه.\nقال ابن عدي: ومعان بن رفاعة عامة ما يرويه لا يتابع عليه.\nوقال البوصيري في \"الزوائد\" ص ٥١٠: وهذا إسناد ضعيف لضعف خلف الأعمى.\nالطريق الثانية عند الحاكم من طريق مبارك بن سحيم مولى عبد العزيز بن صهيب، عن عبد العزيز بن صهيب، عنه. قال الحاكم: أما مبارك بن سحيم فإنه ممن لا يمشي في مثل هذا الكتاب ولكني ذكرته اضطرارًا.\nالطريق الثالثة: عند ابن أبي عاصم والضياء من طريق مصعب بن إبراهيم، عن سعيد بن أبي عروبة عن قتادة عنه.\nقال الألباني في \"تخريج السنة\" ص ٤١: إسناده ضعيف، مصعب بن إبراهيم منكر الحديث.\n٣ - وأما حديث أبي بصرة الغفاري فرواه أحمد ٦/ ٣٩٦، والطبراني ٢/ ٢٨٠ (٢١٧١) عن أبي هانئ الخولاني عن رجل عنه أن رسول الله - ﷺ - قال: \"سألت ربي .. وأن لا يجمع أمتي على ضلالة فأعطانيها .. \" قال الهيثمي في \"المجمع\" ٧/ ٢٢١ - ٢٢٢: رواه أحمد والطبراني وفيه راو لم يسم.\n٤ - وأما حديث أبي مالك الأشعري فرواه أبو داود (٤٢٥٣)، والطبراني ٣/ ٢٩٢ (٣٤٤٠) من طريق محمد بن إسماعيل بن أبي عياش، عن أبيه، عن ضمضم بن زرعة، عن شريح بن عبيد، عنه. أن رسول الله - ﷺ - قال: \"إن الله أجاركم من ثلاث .. وأن لا تجتمعوا على ضلالة\". قال الحافظ في \"التلخيص\" ٣/ ١٤١: في إسناده انقطاع .. =","vol":"3","page":351},{"text":"الرابعة: فيه إخباره -﵇- بالمغيبات، وقد وقع ما أخبر به، ولله الحمد، فلم تزل هذِه الطائفة من زمنه وهلم جرا، ولا تزول حتَّى يأتي أمر الله تعالى.\n_________\n= ٥ - وأما حديث كعب بن عاصم رواه ابن أبي عاصم في \"السنة\" (٨٢)، (٩٢) من طريقين عنه. أنه سمع النبي - ﷺ - يقول: \"إن الله قد أجار أمتي أن تجتمع على ضلالة\".\nالطريق الأول عن يزيد بن هارون، عن سعيد بن زربي، عن الحسن، عنه.\nقال الألباني في \"تخريج السنة\" ص ٤١: إسناده ضعيف: سعيد بن زربي منكر الحديث، والحسن مدلس وقد عنعنه.\nالطريق الثانية: هي نفس طريق حديث أبي مالك الأشعري السابق، وقد قيل: إن كعب بن عاصم وأبا مالك الأشعري صحابي واحد، ولكن المزي قال في \"التهذيب\" ٢٤/ ١٧٧: الصحيح أنه غير أبي مالك الأشعري. ومال إليه الحافظ في \"تهذيب التهذيب\" ٣/ ٤٦٩.\n٦ - وأما حديث ابن عباس فرواه الحاكم ١/ ١١٦، والبيهقي في \"الأسماء والصفات\" ٢/ ١٣٦ (٧٠٢) من طريق حسان بن محمد الفقيه، عن محمد بن سليمان، عن سلمة بن شبيب، عن عبد الرزاق، عن إبراهيم بن ميمون، عن عبد الله بن طاوس، عن أبيه، عنه. أن رسول الله - ﷺ - قال: \"لا يجمع الله أمتي على ضلالة أبدًا .. \".\nقال الحاكم: فإبراهيم بن ميمون العدني هذا قد عدَّله عبد الرزاق وأثنى عليه، وعبد الرزاق إمام أهل اليمن وتعديله حجة.\n٧ - وأما الموقوف عن أبي مسعود فرواه ابن أبي عاصم في \"السنة\" (٨٥) أنه قال: عليكم بالجماعة، فإن الله لا يجمع أمة محمد على ضلالة.\nقال الحافظ في \"التلخيص\" ٣/ ١٤١: إسناده صحيح، ومثله لا يقال من قبل الرأي.\nقلت: تحصل مما سبق أنها رويت بأسانيد كثيرة بعضها رجالها ثقات، كرواية ابن عمر عند الطبراني ورواية ابن عباس عند الحاكم والموقوف على أبي مسعود.\nوقد قال العجلوني في \"الكشف\" ٢/ ٣٥٠: وبالجملة فالحديث مشهور المتن، وله أسانيد كثيرة. اهـ وأورده الألباني في \"الصحيحة\" (١٣٣١)، فعُلِمَ ما في إطلاق المصنف لكلمة ضعيف.","vol":"3","page":352},{"text":"<span data-type='title' id=toc-261>١٤ - باب الْفَهْمِ فِى الْعِلْمِ</span>\n٧٢ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ قَالَ: قَالَ لِي ابن أَبِي نَجِيحٍ: عَنْ مُجَاهِدٍ قَالَ: صَحِبْتُ ابن عُمَرَ إِلَى الَمدِينَةِ، فَلَمْ أَسْمَعْهُ يُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ - إِلَّا حَدِيثًا وَاحِدًا، قَالَ: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - فَأُتِيَ بِجُمَّارٍ فَقَالَ: \"إِنَّ مِنَ الشَّجَرِ شَجَرَةً مَثَلُهَا كَمَثَلِ المُسْلِمِ\". فَأَرَدْتُ أَنْ أقولَ هِيَ النَّخْلَةُ، فَإِذَا أَنَا أَصْغَرُ القَوْمِ فَسَكَتُّ، قَالَ النَّبِيُّ - ﷺ -: \"هِيَ النَّخْلَةُ\". [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ١/ ١٦٥]\nالفَهْم: الفِقه، ولا يتمُّ العلمُ إلا بالفَهْمِ.\nولذلك قال علي - ﵁ -: أَوْ فَهْمٌ أُعْطِيَهُ رَجُلٌ مُؤْمِن. (^١)\nوقال مالك: ليس العلم بكثرةِ الرواية، إنما هو نورٌ يضعه الله في القلوب. (^٢) يعني بذلك فهم معانيه واستنْباطه، وقد نفى - ﷺ - العلمَ عمَّن لا فهم له حيثُ قال: \"رُبَّ حامِل فقهٍ ليس بفقيه\" (^٣).\nنا عَلِيٌّ -هو ابن عبد الله- نَا سُفْيَانُ قَالَ: قَالَ لِي ابن أَبِي نَجِيحٍ: عَنْ مُجَاهِدٍ قَالَ: صَحِبْتُ ابن عُمَرَ إِلَى المَدِينَةِ، فَلَمْ أَسْمَعْهُ يُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ - إلا حَدِيثًا وَاحِدًا: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - فَأُتِيَ بِجُمَّارٍ فَقَالَ: \"إِنَّ مِنَ الشَّجَرِ شَجَرَةً مَثَلُهَا كَمَثَلِ المُسْلِمِ\". فَأَرَدْتُ أَنْ أَقُولَ هِيَ النَّخْلَةُ، فَإِذَا أَنَا أَصْغَرُ القَوْمِ فَسَكَتُّ، قَالَ النَّبِيُّ - ﷺ -: \"هِيَ النَّخْلَةُ\".\n_________\n(^١) سيأتي برقم (١١١) باب: كتابة العلم.\n(^٢) ذكره البغوي في \"شرح السنة\" ١/ ٢٨٤.\n(^٣) رواه أبو داود (٣٦٦٠) والترمذي (٢٦٥٦) وأحمد ٥/ ١٨٣ من حديث زيد بن ثابت. قال الترمذي: حديث حسن.\nقال الألباني في \"السلسلة الصحيحة\" (٤٠٤): وهذا سند صحيح، رجاله كلهم ثقات.","vol":"3","page":353},{"text":"الكلام عليه من وجوه:\nأحدها: في تعداد طرقه وقد سلف قريبًا.\nثانيها: في التعريف برواته غير من سلف:\nأما مجاهد (ع): فهو الإمام المتفق عَلَى جلالته، وبراعته، وإمامته، وثقته، وتفننه في الفقه والتفسير، والقراءات، والحديث، أبو الحجاج، مجاهد بن جبر -بفتح الجيم، وإسكان الباء- وقيل: جبير المخزومي مولى عبد الله بن السائب من الطبقة الثانية من تابعي أهل مكة.\nروى عن ابن عباس، وجابر، وأبي هريرة، وأخرج لَهُ البخاري في باب: إثم من قتل معاهدًا بغير جُرم، عن الحسن بن عمرو، عنه، عن عبد الله بن عمرو بن العاص مرفوعًا: \"مَنْ قَتَلَ معاهِدًا لم يَرَح رائحةَ الجنَّة\" (^١) وهو مرسل كما قَالَ الدارقطني، فمجاهد لم يسمع من عبد الله بن عمرو وإنما سمعه من جنادة بن أبي أمية، عن ابن عمرو، كذلك رواه مروان عن الحسن بن عمرو عنه به (^٢).\nوأنكر شعبة وابن أبي حاتم سماعه من عائشة، وكذا ابن معين (^٣) لكن حديثه عنها في الصحيحين.\nوقال مجاهد: قَالَ لي ابن عمر: وددت أن نافعًا يحفظ كحفظك، وقال يحيى القطان: مرسلات مجاهد أحب إليَّ من مرسلات عطاء.\nوقال مجاهد: عرضتُ القرآن عَلَى ابن عباس ثلاثين مرة.\n_________\n(^١) سيأتي برقم (٣١٦٦) كتاب: الجزية والموادعة.\n(^٢) \"الإلزامات والتتبع\" ص ١٥٣ - ١٥٤.\n(^٣) \"الجرح والتعديل\" ٨/ ٣١٩، \"المراسيل\" لابن أبي حاتم (٢٠٣)، \"نصب الراية\" ٣/ ٩٤، \"تحفة التحصيل\" (٢٩٤).","vol":"3","page":354},{"text":"مات سنة مائة، وقيل: واثنين، وقيل: وثلاث، وقيل: وأربع عن ثلاث وثمانين (سنة) (^١)، وقد رأى هاروت وماروت وكاد يتلف (^٢).\nفائدة:\nليس في الكتب الستة مجاهد بن جبر غير هذا، وفي مسلم والأربعة:\nمجاهد بن موسى الخوارزمي شيخ ابن عيينة (^٣) وفي الأربعة: مجاهد بن وردان عن عروة (^٤).\n_________\n(^١) من (ج).\n(^٢) قلت: أما قول المصنف رأى هاروت وماروت، فاعتمادهُ على ما رواه أبو نعيم في \"الحلية\" ٣/ ٢٨٨، وعلقه الذهبي في \"السير\" ٤/ ٤٥٦ لكنه من طريق محمد بن حميد الرازي وهو ضعيف، قال الذهبي في \"ميزان الاعتدال\" ٤/ ٤٥٠ (٧٤٥٣): هو ضعيف، قال يعقوب بن شيبة: كثير المناكير.\nوقال البخاري: فيه نظر. وكذبه أبو زرعة، وقال ابن خراش حدثنا ابن حميد -وكان والله يكذب. وجاء عن غير واحد أن ابن حميد كان يسرق الحديث. وقال صالح جزرة: ما رأيت أحذق بالكذب من ابن حميد ومن ابن الشاذكوني. اهـ.\nوانظر ترجمته في: \"التاريخ الكبير\" ٧/ ٤١١ (١٨٠٥). \"الجرح والتعديل\" ٨/ ٣١٩ (١٤٦٩) \"حلية الأولياء\" ٣/ ٢٧٩ - ٣١٠ (٢٤٣). \"تهذيب الكمال\" ٢٧/ ٢٢٨ - ٢٣٦ (٥٧٨٣)، \"سير أعلام النبلاء\" ٤/ ٤٤٩ - ٤٥٧ (١٧٥)، \"تهذيب التهذيب\" ٤/ ٢٥ - ٢٦، \"شذرات الذهب\" ١/ ١٢٥.\n(^٣) مجاهد بن موسى بن فروخ الإمام الزاهد، أبو علي الخوارزمي نزيل بغداد، حدَّث عن هشيم، وأبي بكر بن عياش، وسفيان بن عيينة والوليد بن مسلم، وحدث عنه الجماعة، سوى البخاري. وأبو زرعة الرازي، وأبو حاتم، وإبراهيم الحربي، وموسى بن هارون، وثقه ابن معين، مات في شهر ربيع الأول سنة أربع وأربعين ومائتين، فعاش ستًّا وثمانين سنة.\nانظر ترجمته في: \"التاريخ الكبير\" ٧/ ٤١٣ (١٨١٣)، \"التاريخ الصغير\" ٢/ ٣٨٠، \"الجرح والتعديل\" ٨/ ٣١٢، \"تاريخ بغداد\" ١٣/ ٢٦٥ - ٢٦٦، \"سير أعلام النبلاء\" ١١/ ٤٩٥، ٤٩٦ (١٣٣).\n(^٤) مجاهد بن وردان المدني، عن عروة، عن عائشة في الفرائض. =","vol":"3","page":355},{"text":"(وأما ابن أبي نجيح فهو: عبد الله بن أبي نجيح، واسمه يسار الثقفي أبو يسار المكي مولى الأخنس بن شريق، روى عن مجاهد وطاوس وغيرهما، وعنه شعبة وغيره وهو ثقة، رمي بالقدر، وقال علي: سمعت يحيى يقول: إنه من رؤساء الدعاة، مات سنة إحدى وثلاثين ومائة، وقيل: سنة اثنتين) (^١).\nوأما علي: فهو الإمام الحافظ علي بن عبد الله بن جعفر بن المديني، روى عن أبيه وحماد وخلق، وعنه: أبو داود والبخاري والبغوي وخلق، وأخرج مسلم والنسائي عن رجل عنه.\nقَالَ البخاري: ما استصغرت نفسي قط عند أحد إلا عنده، وقال ابن أبي حاتم: كان أبو زرعة ترك الرواية عنه؛ من أجل ما كان منه في المحنة، وكان أبي يروي عنه؛ لنزوعه عما كان عليه، ولد سنة إحدى وستين ومائة بسامراء ومات بالعسكر سنة أربع وثلاثين ومائتين، حدث هو وأبوه وجده (^٢).\n_________\n= قال الذهبي: ردَّ ابن حزم خبره وهو جيد حسن.\nقال الكوسج، عن ابن معين: لا أعرفه. وقال أبو حاتم: ثقة.\nانظر ترجمته في: \"التاريخ الكبير\" ٧/ ٤١٢ (١٨٠٨)، \"الثقات\" ٧/ ٤٩٩، \"ميزان الاعتدال\" ٤/ ٣٦٠ (٧٠٧٤).\n(^١) من (ف). وعبد الله بن أبي نجيح، قال إسحاق بن منصور وعباس الدوري عن يحيى بن معين وأبو زرعة والنسائي: ثقة. وانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٨٣. \"معرفة الثقات\" للعجلي ٢/ ٦٤ (٩٨٣). \"تهذيب الكمال\" ١٦/ ٢١٥ (٣٦١٢)، \"سير أعلام النبلاء\" ٦/ ١٢٥، ١٢٦ (٣٨)، و\"تهذيب التهذيب\" ٢/ ٤٤٤ - ٤٤٥، \"شذرات الذهب\" ١/ ١٨٢.\n(^٢) انظر ترجمته في \"التاريخ الكبير\" ٦/ ٢٨٤ (٢٤١٤)، \"التاريخ الصغير\" ٢/ ٣٦٣، \"الثقات\" ٨/ ٤٦٩، \"تاريخ بغداد\" ١١/ ٤٥٨ - ٤٧٣، \"تهذيب الأسماء واللغات\" ١/ ٣٥٠، ٣٥١ (٤٣١)، \"تهذيب الكمال\" ٢١/ ٥ - ٣٥ (٤٠٩٦)، \"سير أعلام =","vol":"3","page":356},{"text":"فائدة:\nالمديني -بإثبات الياء؛ لأن أصله من المدينة ونزل البصرة، والأصل فيمن ينسب إلى المدينة النبوية مدني بحذف الياء، وإلى غيرها مديني بإثباتها، واستثنوا هذا فقالوا: المديني بإثباتها (^١).\nثالثها: في فقهه:\nوقد سلف قريبًا في موضعين، وفهم ابن عمر - ﵁ - من بساط القصة أنها النخلة لسؤاله -﵇- عنها حين أتي بالجمار، وقوي ذَلِكَ عنده بقوله: ﴿مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ﴾ [إبراهيم: ٢٤] وأنها النخلة كما سلف.\nرابعها:\nإنما لم يحدث ابن عمر مجاهدًا في مسيره معه إلا حديثًا واحدًا؛ لعدم سؤاله له، أو لعدم النشاط؛ للاشتغال بأعباء السفر، وقال ابن بطال: إنما ذَلِكَ والله أعلم؛ لأنه كان متوقيًا للحديث، وقد كان علم قول أبيه: أقلوا الحديث عن رسول الله - ﷺ - وأنا شريككم (^٢). وفيما ذكره نظر، فإنه كان مكثرًا فيه.\n_________\n= النبلاء\" ١١/ ٤١ - ٦٠، \"تقريب التهذيب\" (٤٧٦٠)، \"شذرات الذهب\" ٢/ ٨١.\nقال الحافظ ابن حجر في \"التقريب\" (٤٧٦٠): علي بن عبد الله بن جعفر بن نجيح السعدي مولاهم، أبو الحسن بن المديني، بصري، ثقة ثبت إمام أعلم أهل عصره بالحديث وعلله، حتى قال البخاري: ما استصغرت نفسي إلا عند علي بن المديني، وقال فيه شيخه ابن عيينة: كنت أتعلم منه أكثر مما يتعلم مني، وقال النسائي: كان الله خلقه للحديث، عابوا عليه إجابته في المحنة، لكنه تنصل وتاب، واعتذر بأنه خَاف على نفسه. اهـ.\n(^١) \"اللباب\" ٣/ ١٨٤، ١٨٥، \"تهذيب الأسماء واللغات\" ٣/ ١٣٥.\n(^٢) \"شرح ابن بطال\" ١/ ١٥٧ - ١٥٨.","vol":"3","page":357},{"text":"<span data-type='title' id=toc-262>١٥ - باب الاغْتِبَاطِ فيِ العِلْمِ وَالْحِكْمَةِ</span>\nوَقَالَ عُمَرُ: تَفَقَّهُوا قَبْلَ أَنْ تُسَوَّدُوا.\n\n٧٣ - حَدَّثَنَا الُحمَيْدِيُّ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ - عَلَى غَيْرِ مَا حَدَّثَنَاهُ الزُّهْرِيُّ- قَالَ: سَمِعْتُ قَيْسَ بْنَ أَبِي حَازِمٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مَسْعُودٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا، فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الحَقِّ، وَرَجُل آتَاهُ اللهُ الحِكْمَةَ، فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا\". [١٤٠٩، ٧١٤١، ٧٣١٦ - مسلم: ٨١٦ - فتح: ١/ ١٦٥]\nحَدَّثنَا الحُمَيْدِيُّ، نا سُفْيَانُ، نا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ -عَلَى غَيْرِ مَا حَدَّثنَاهُ الزُّهْرِيُّ- قَالَ: سَمِعْتُ قَيْسَ بْنَ أَبِي حَازِمٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مَسْعُودٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُل آتَاهُ اللهُ مَالًا، فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الحَقِّ، وَرَجُل آتَاهُ اللهُ الحِكْمَةَ، فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا\".\nالكلام عليه من وجوه:\nأحدها: في التعريف برواته: وقد سلف التعريف بهم أجمع.\nثانيها:\nهذا الحديث ترجم عليه البخاري هنا كما ترى، وفي الزكاة، باب إِنْفَاقِ المَالِ فِي حَقِّهِ (^١)، وفي الأحكام، باب أَجْرِ مَنْ قَضَى بِالْحِكْمَةِ (^٢)، وفي الاعتصام، مَا جَاءَ فِي اجْتِهَادِ القُضَاةِ (^٣)، أخرجه في الزكاة عن محمد بن المثنى، عن يحيى بن سعيد (^٤)، وفي البابين عن شهاب بن\n_________\n(^١) سيأتي برقم (١٤٠٩).\n(^٢) سيأتي برقم (٧١٤١).\n(^٣) سيأتي برقم (٧٣١٦).\n(^٤) سيأتي برقم (١٤٠٩) باب: إنفاق المال في حقه.","vol":"3","page":358},{"text":"عباد، عن إبراهيم بن حميد، وأخرجه مسلم في الصلاة عن أبي بكر، ووكيع، وعن ابن نمير، عن أبيه، وعن محمد بن بشر كلهم عن إسماعيل، عن قيس به (^١).\nثالثها:\nأثر عمر رواه ابن عون، عن ابن سيرين، عن الأحنف، عنه أخرجه البيهقي في \"مدخله\" عن الروذباري، عن الصفار، عن سعدان بن نصر، ثنا وكيع، عن ابن عون به (^٢). وابن عبد البر، عن أحمد بن محمد، ثنا محمد بن عيسى، ثنا علي بن عبد العزيز، ثنا أبو عبيد، أنا ابن علية ومعاذ، عن ابن عون به (^٣).\nورواه الجوزي (^٤) عن إسحاق بن الفيض، ثنا بشر بن أبي الأزهر، ثنا خارجة بن مصعب، عن ابن عون به. ورواه ابن أبي شيبة، عن وكيع، عن ابن عون به (^٥).\n(ثالثها) (^٦) واعلم أن في بعض النسخ بعد قول عمر: (تَفَقَّهُوا قَبْلَ أَنْ تسَوَّدُوا)، قَالَ أبو عبد الله: وبعد أن تُسوَّدوا، وقد تعلَّم أصحابُ النبي - ﷺ - في كِبر سنهم (^٧).\n_________\n(^١) مسلم رقم (٨١٦) كتاب: صلاة المسافرين، باب: فضل من يقوم بالقرآن.\n(^٢) \"المدخل إلى السنن الكبرى\" ص ٢٦٥ (٢٧٣)، وفي \"الشعب\" ٢/ ٢٥٥ (١٦٦٩) قال الحافظ في \"الفتح\" ١/ ١٦٦: إسناده صحيح.\n(^٣) \"جامع بيان العلم\" ١/ ٣٦٦ - ٣٦٧ (٥٠٨ - ٥٠٩).\n(^٤) كذا بالنسخة، ولعل الصواب (الجورجيري) وهو المحدث أبو جعفر محمد بن عمر بن حفص الأصبهاني الجورجيري ت ٣٣٠، سمع إسحاق بن الفيض، ومحمد بن عاصم الثقفي، انظر \"سير أعلام النبلاء\" ١٥/ ٣٧٥.\n(^٥) \"المصنف\" ٥/ ٢٨٥ (٢٦١٠٧). قال الحافظ ابن حجر في \"الفتح\" ١/ ١٦٦: إسناده صحيح.\n(^٦) من (ف).\n(^٧) انظر: \"اليونينية\" ١/ ٢٥.","vol":"3","page":359},{"text":"ومطابقة هذا الأثر للتبويب أنه جعل السيادة من ثمرات العلم فأوصى الطالب باغتنام الزيادة قبل بلوغ درجة السيادة، فإنه إِذَا كان العلم سببًا للسيادة فهو جدير أن يغتبط به صاحبه؛ لأنه سبب لسيادته.\nرابعها:\nمعنى: (قَبْلَ أَنْ تُسَوَّدُوا): تعظموا، يقال: ساد قومه يسودهم سيادة وسؤددا فهو سيدهم، وسوده قومه فهو أسود من فلان، أي: أعظم منه، والمعنى: تعلموا العلم مادمتم صغارًا قبل أن تصيروا سادة رؤساء ينظر إليكم، فإن لم تتعلموا قبل ذَلِكَ استحييتم أن تتعلموا بعد الكبر فبقيتم جهالًا.\nقَالَ مالك: من عيب القاضي أنه إِذَا عُزل لم يرجع إلى مجلسه الذي كان يتعلم فيه. قَالَ: وكان الرجل إِذَا قام من مجلس ربيعة إلى خطة أو حكم لم يرجع إليه بعدها. وقال يحيى بن معين: من عاجل الرئاسة فاته علم كثير.\nوقال الشافعي: إِذَا تصدر الحدث فاته علم كثير (^١)، وقال أيضًا: تفقه قبل أن ترأس فإذا ترأست فلا سبيل إلى التفقه، وفيه قول ثان: أن معنى قول عمر (لا تأخذوا) (^٢) عن الأصاغر فيزرى بكم ذَلِكَ، ويؤيده حديث عبد الله: \"لن يزال الناس بخيرٍ ما أَخَذوا العلمَ عن أكابرهم\" (^٣).\n_________\n(^١) أورده الحافظ ابن حجر في \"الفتح\" ١/ ١٦٦.\n(^٢) في (ف): لا تأخذونه.\n(^٣) رواه ابن المبارك في \"الزهد\" (٨١٥) باب: ما جاء في قبض العلم. وعبد الرزاق ١١/ ٢٤٦، ٢٥٧ (٢٠٤٤٦، (٢٠٤٨٣). والطبرانى ٩/ ١١٤ - ١١٥ (٨٥٨٩ - ٨٥٩٢). وفي \"الأوسط\" ٧/ ٣١١ (٧٥٩٠) وقال: لم يرو هذِه الأحاديث عن =","vol":"3","page":360},{"text":"وفيه قول ثالث أن معناه: قبل أن تزوجوا فتصيروا سادة بالحكم عَلَى الأزواج، والاشتغال بهن لهوًا ثمَّ تمحلًا للتفقه، ومنه الاستياد وهو طلب السيد من القوم، حكاه صاحب \"مجمع الغرائب\" احتمالًا وهو متجه، وجزم به البيهقي في \"مدخله\" ولم يذكر غيره فقال: معناه: قبل أن تتزوجوا فتصيروا أربابا، قَالَه شمر (^١).\nخامسها:\nقوله: (عَلَى غَيْرِ مَا حَدَّثنَاهُ الزُّهْرِيُّ) القائل هو: سفيان بن عُيينة، يقول سفيان: هو عَلَى خلاف حديثي عن الزُّهْرِي وقد أخرجه البخاري في كتاب التوحيد (^٢) نبَّهَ عليه القاضي عِياض.\nسادسها:\nمعنى قوله: (إِلَّا فِي اثْنَتَيْنِ)، أي: خصلتين أو طريقتين، ويجوز في رجل ثلاثة أوجه: البدل، وإضمار أعني، والرفع عَلَى تقدير خصلتين إحداهما خصلة رجل.\nسابعها:\nأصل الحسد: تمني الرجل أن تتحول إليه نعمة الآخر ويسلبها هو، يقال: حسده يحسُده ويحسَده حسدًا، ورجل حاسِدٌ من قوم حُسَّدٍ، والأنثى بغير هاء وهم يتحاسدون، وحَسَدَه عَلَى الشيء وحَسَدَه إياه،\n_________\n= حمزة الزيات إلا زياد أبو حمزة، تفرد بها عامر بن إبراهيم. واللالكائي في \"شرح أصول اعتقاد أهل السنة\" ١/ ٩٤ (١٠٠). وابن عبد البر في \"جامع بيان العلم\" ١/ ٦١٦ - ٦١٧ (١٠٥٧ - ١٦٠٦٠). وأورده الهيثمي في \"مجمع الزاوئد\" ١/ ١٣٥ (٥٦٩) وقال: رواه الطبراني في \"الكبير\" و\"الأوسط\" ورجاله موثقون.\n(^١) \"المدخل إلى السنن الكبرى\" ص ٢٦٥ (٣٧٤).\n(^٢) سيأتي برقم (٧٥٢٩)، باب: قول النبي - ﷺ -: \"رجل آتاه الله القرآن\".","vol":"3","page":361},{"text":"وقال ابن الأعرابي: هو مأخوذ من الحسدل وهو القراد فهو يقشر القلب كما يقشر القراد الجلد فيمص الدم.\nومعنى الحسد هنا: شدة الحرص والرغبة من غير تمني زوالها عن صاحبها وهو المنافسة، وأطلق الحسد عليه؛ لأنهما سببه (^١)، وسماه البخاري اغتباطًا؛ لأن من أوتي مثل هذا ينبغي أن يغبط به وينافس فيه، قَالَ تعالى: ﴿وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ﴾ [النساء: ٣٢].\nثمَّ قَالَ: ﴿وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ﴾ وقد جاء في بعض طرق الحديث ما يبين ذَلِكَ فقال فيه: \"فسمعه جار له فقال: ليتني أوتيت مثل ما أوتي فلان فعملت مثل ما يعمل\" ذكلره البخاري في فضائل القرآن في باب: اغْتِبَاطِ صَاحِبِ القُرْآنِ من حديث أبي هريرة (^٢)، فلم يتمنَّ السلب، وإنما تمنى أن يكون مثله، وقد تمنى ذَلِكَ الصالحون والأخيار.\nوفيه قول ثان: أنه تخصيص لإباحة نوع من الحسد وإخراج له عن جملة ما حظر منه، كما رخص في نوع من الكذب، وإن كانت جملته محظورة فالمعنى لا إباحة لشيء من الحسد إلا فيما كان هذا سبيله، أي: لا حسد محمود إلا هذا، وقيل: إنه استثناء منقطع بمعنى لكن في اثنتين.\nثامنها:.\nقوله: (عَلَى هَلَكَتِهِ) أي: (إهلاكه) (^٣)، أي: إنفاقه في الطاعات كما سيأتي، والحكمة المراد بها القرآن والله أعلم، كما جاء في حديث\n_________\n(^١) \"تهذيب اللغة\" ١/ ٨١٢، \"لسان العرب\" ٢/ ٨٦٨، مادة: [حسد].\n(^٢) سيأتي برقم (٥٠٢٦).\n(^٣) في (ف) هلاكه.","vol":"3","page":362},{"text":"أبي هريرة السالف: \"لَا حسد إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ علمه اللهُ القُرْآنَ فَهْوَ يَتْلُوهُ آنَاءَ اللَّيْلِ والنَّهَارِ، وَرَجُلٌ آتَاهُ اللهُ مَالًا فَهْوَ يهلكه\"، وفي رواية \"ينفقه في الحق، فقال رجل: ليتني أوتيت مثل ما أوتي فلان فعملت مثل ما يعمل\" (^١). وفي مسلم نحوه من حديث ابن عمر (^٢).\nتاسعها: في أحكامه:\nأولها: حرمة الحسد وهو إجماع وهو المذموم، وأما المباح وهو الاغتباط كما سلف فمحمود، فإذا أنعم الله عَلَى أخيك نعمة فكرهتها وأحببت زوالها فحرام. قَالَ بعضهم: إلا نعمة أصابها فاجر أو كافر أو من يستعين بها عَلَى فتنة وإفساد.\nثانيها: أن الغني إِذَا قام بشرط المال وفعل فيه ما يرضي الله كان أفضل من الفقير.\nثالثها: تمني الطاعات.\n_________\n(^١) سيأتي برقم (٧٥٢٨) في التوحيد، باب: قول النبي - ﷺ -: \"رجلٌ آتاه الله القرآن\".\n(^٢) مسلم برقم (٨١٥) باب: فضل من يقوم بالقرآن ويعلمه.","vol":"3","page":363},{"text":"<span data-type='title' id=toc-263>١٦ - باب مَا ذُكِرَ فِى ذَهَابِ مُوسَى - ﷺ - فِى الْبَحْرِ إِلَى الْخَضِرِ</span>\n(^١) وقوله: ﴿هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا﴾ [الكهف: ٦٦]. [فتح: ١/ ١٦٧]\n\n٧٤ - حَدَّثَنَي مُحَمَّدُ بْنُ غُرَيْرٍ الزُّهْرِيُّ قَالَ: حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي أَبِي، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ حَدَّثَ، أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، عَنِ ابن عَبَّاسٍ، أَنَّهُ تَمَارى هُوَ وَالُحرُّ بْنُ قَيسٍ بْنِ حِصْنِ الفَزَارِيُّ فِي صَاحِبِ مُوسَى قَالَ ابن عَبَّاسٍ: هُوَ خَضِرٌ. فَمَرَّ بِهِمَا أُبَيُّ بْنُ كَعْبٍ، فَدَعَاهُ ابن عَبَّاسِ فَقَالَ: إِنِّي تَمَارَيتُ أَنَا وَصَاحِبِي هذا فِي صَاحِبِ مُوسَى الذِي سَأَلَ مُوسَى السَّبِيلَ إِلَى لُقِيِّهِ، هَلْ سَمِعْتَ النَّبِيَّ - ﷺ - يَذْكُرُ شَأْنَهُ؟ قَالَ: نَعَمْ، سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"بَيْنَمَا مُوسَى فِي مَلإٍ مِنْ بَني إِسْرَائِيلَ، جَاءَهُ رَجُلٌ فَقَالَ: هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ قَالَ مُوسَى: لَا. فَأَوْحَى اللهُ إِلَى مُوسَى: بَلَى، عَبْدُنَا خَضِرٌ. فَسَأَل مُوسَى السَّبِيلَ إِلَيْهِ، فَجَعَلَ اللهُ لَهُ الحُوتَ آيَةً، وَقِيلَ لَهُ: إِذَا فَقَدْتَ الحُوتَ فَارْجِعْ، فَإنَّكَ سَتَلْقَاهُ، وَكَانَ يَتَّبعُ أثَرَ الحُوتِ فِي البَحْرِ، فَقَالَ لِمُوسَى فَتَاهُ: أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الحُوتَ، وَمَا أَنْسَانِيهِ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ. ﴿قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا (٦٤)﴾ [الكهف: ٦٤]، فَوَجَدَا خَضِرًا، فَكَانَ مِنْ شَأْنِهِمَا الذِي قَصَّ اللهُ -﷿- فِي كِتَابِهِ\". [٧٨، ١٢٢، ٢٢٦٧، ٢٧٢٨، ٣٢٧٨، ٣٤٠٠، ٣٤٠١، ٤٧٢٦، ٤٧٢٧، ٦٦٧٢، ٧٤٧٨ - مسلم: ٢٣٨٠ - فتح: ١/ ١٦٨]\n_________\n(^١) من هنا بدأت نُسخة سبط والتي نُسخت من خط المؤلف وراجع منها قسما كبيرا، وعلَّق عليها سبط، وجعلناها الأصل، وقد لا نثبت كل الفروق الغير هامة بينها وبين غيرها من النسخ التي تصرف فيها النساخ، وبخاصة في مقدمة الأبواب وعرض الأحاديث؛ حيث اختصر بعضها طريقة المصنف في عرض أحاديث الباب.","vol":"3","page":364},{"text":"حدثنا مُحَمَّدُ بْنُ غُرَيْرٍ الزُّهْرِيُّ، ثنا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، ثنا أَبِي، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ حَدَّثَ، أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، عَنِ ابن عَبَّاسٍ، أَنَّهُ تَمَارى هُوَ وَالْحُرُّ بْنُ قَيْسِ بْنِ حِصْنٍ الفَزَارِيُّ فِي صَاحِبِ مُوسَى، فقَالَ ابن عَبَّاسٍ: هُوَ خَضِرٌ. فَمَرَّ بِهِمَاَ أُبَيُّ بْنُ كَعْبٍ، فَدَعَاهُ ابن عَبَّاسٍ فَقَالَ: إِنِّي تَمَارَيْتُ أَنَا وَصَاحِبِي هذا فِي صَاحِبِ مُوسَى الذِي سَأَلَ مُوسَى السَّبِيلَ إِلَى لُقِيِّهِ، هَلْ سَمِعْتَ النَّبِيَّ - ﷺ - يَذْكُرُ شَأْنَهُ؟ قَالَ: نَعَمْ، سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"بَيْنَمَا مُوسَى فِي مَلإٍ مِنْ بَنِي إِسْرَائِيلَ، جَاءَهُ رَجُلٌ فَقَالَ: هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ قَالَ مُوسَى: لَا. فَأَوْحَى اللهُ إِلَى مُوسَى: بَلَى، عَبْدُنَا خَضِرٌ. فَسَأَل مُوسَى السَّبِيلَ إِلَيْهِ، فَجَعَلَ اللهُ لَهُ الحُوتَ آيَةً، وَقِيلَ لَهُ: إِذَا فَقَدْتَ الحُوتَ فَارْجِعْ، فَإِنَّكَ سَتَلْقَاهُ، وَكَانَ يَتَّبعُ أثَرَ الحُوتِ فِي البَحْرِ، فَقَالَ لِمُوسَى فَتَاهُ: أَرَأَيْتَ إِذْ أَوينَا إِلَى الصَّخْرَةِ فَإنِّي نَسِيتُ الحُوتَ، وَمَا أَنْسَانِيهِ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ. ﴿قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا (٦٤)﴾ [الكهف: ٦٤]، فَوَجَدَا خَضِرًا، فَكَانَ مِنْ شَأْنِهِمَا الذِي قَصَّ اللهُ -﷿- فِي كِتَابِهِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري في مواضع فوق العشرة، أخرجه هنا كما ترى، وفي أحاديث الأنبياء عن عمرو بن محمد (^١)، وفي العلم أيضًا عن خالد بن خَلِيّ، عن محمد بن حرب (^٢)، وفي التوحيد عن عبد الله بن محمد، عن أبي عمرو كلاهما عن الأوزاعي، عن الزهري به (^٣).\n_________\n(^١) سيأتي برقم (٣٤٠٠) باب: حديث الخضر مع موسى.\n(^٢) سيأتي برقم (٧٨) باب: الخروج في طلب العلم.\n(^٣) سيأتي برقم (٧٤٧٨) باب: في المشيئة والإرادة.","vol":"3","page":365},{"text":"وفي أحاديث الأنبياء أيضًا، عن علي بن المديني (^١)، وفي النذور، والتفسير عن الحميدي (^٢)، وفي التفسير أيضًا عن قُتيبة (^٣)، وفي العلم أيضًا عن عبد الله بن محمد، عن ابن عيينة، عن عمرو بن دينار، عن سعيد (بن جبير) (^٤) عن ابن عباس مختصرًا (^٥)، وفي التفسير، والإجارة، والشروط عن إبراهيم بن موسى، عن هشام بن يوسف، عن ابن جريج، عن يعلى بن مسلم، وعمرو بن دينار عن سعيد به (^٦).\nوأخرجه مسلم في أحاديث الأنبياء عن حرملة، عن ابن وهب عن يونس، عن الزهري به (^٧)، وعن عمرو الناقد وابن راهويه، وعبيد الله بن (سعيد) (^٨) وابن أبي عمر عن ابن عيينة، عن عمرو بن دينار، عن ابن جبير (^٩)، وعن الناقد أيضًا، وعن محمد بن عبد الأعلى، عن معتمر، عن أبيه، عن رقبة، عن أبي إسحاق، عن ابن جبير به (^١٠).\n_________\n(^١) سيأتي برقم (٣٤٠١) باب: حديث الخضر مع موسى -﵇-.\n(^٢) سيأتي برقم (٦٦٧٢) باب: إذا حنث ناسيًا. و(٤٧٢٥) كتاب: التفسير، باب: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ﴾.\n(^٣) سيأتي برقم (٤٧٢٧) باب قول الله تعالى: ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾.\n(^٤) ساقطة من (ج).\n(^٥) سيأتي برقم (١٢٢) باب: ما يستحب للعالم إذا سئل: أي الناس أعلم؟ فيكل العلم إلى الله.\n(^٦) سيأتي برقم (٤٧٢٦) باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا﴾. و(٢٢٦٧) باب: إذا استأجر أجيرًا على أن يقيم حائطًا. و(٢٧٢٨) باب: الشروط مع الناس بالقول.\nوورد بهامش الأصل، (ف): أخرجه في \"المناقب\" أيضًا.\n(^٧) مسلم رقم (٢٣٨٠/ ١٧٤) باب: فضائل الخضر.\n(^٨) في (ج): سعد.\n(^٩) مسلم برقم (٢٣٨٠/ ١٧٠) كتاب: الفضائل، باب: فضائل الخضر.\n(^١٠) المصدر السابق رقم (٢٣٨٠/ ١٧١) كتاب: الفضائل، باب: فضائل الخضر.","vol":"3","page":366},{"text":"الوجه الثاني: في التعريف برواته غير ما سلف:\nفاما يعقوب بن إبراهيم فهو: أبو يوسف يعقوب بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري الورع الحجة، روى عن أبيه وشعبة، وعنه أحمد وغيره، مات سنة ثمانٍ ومائتين بفم الصِّلْح (^١).\nوأما محمد بن غرير فوالده -بغين معجمة ثمَّ راء مهملة مكررة بينهما ياء مثناة تحت- وهو أبو عبد الله محمد بن غرير بن الوليد بن إبراهيم بن عبد الرحمن بن عوف المدني يعرف بالغريري.\nقَالَ البخاري: هو مدني، وقال غيره. هو من أهل سمرقند، روى عن يعقوب بن إبراهيم الزهري، ومطرف بن عبد الله، وعنه: البخاري وغيره.\nقَالَ الكلاباذي: أخرج لَهُ البخاري في ثلاثة مواضع: هنا، وفي الزكاة، وفي بني إسرائيل ولم يخرج لَهُ باقي الكتب الستة (شيئًا) (^٢) فهو من الأفراد (^٣).\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٨/ ٣٩٦ (٣٤٥٩). \"الثقات\" لابن حبان ٩/ ٢٨٤. \"تهذيب الكمال\" ٣٢/ ٣٠٨ (٧٠٨٢)، \"سير أعلام النبلاء\" ٩/ ٤٩١ - ٤٩٣ (١٨٤)، \"شذرات الذهب\" ٢/ ٢٢.\nوفم الصلح: وهو نهر كبير فوق واسط بينها وبين جبُّل، عليه عدة قرى. انظر: \"معجم البلدان\" ٤/ ٢٧٦.\nوورد بهامش الأصل: نهر ميسان، وميسان موضع من أرض البصرة، قاله البكري.\n(^٢) من (ج).\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٠٧ (٦٥١). \"تهذيب الكمال\" ٢٦/ ٢٦٨ (٥٥٣٩)، \"الكاشف\" ٢/ ٢١٠ (٥١٠٨)، \"التقريب\" (٦٢٢٦).","vol":"3","page":367},{"text":"الوجه الثالث: في الأسماء الواقعة في أثنائه:\nأما موسى -صلوات الله وسلامه عليه- فهو: موسى بن عمران ابن يصهر بن قاهث بن لاوي، وقيل: عمران، وهو: عمرم بن قاهث ابن يصهر بن عازر بن لاوي بن يعقوب بن إسحاق بن إبراهيم - صلى الله عليهم - وموسى مفعل فهو مصروف في النكرة، قاله أبو عمرو ابن العلاء.\nوقال الكسائي: هو فعلى والنسبة إليه موسوي وموسي فيمن قَالَ: يمني. وكان عمر عمران حين توفي مائة وسبعة وثلاثين سنة قَالَ أهل التاريخ: لما ماتَ الريان بن الوليد فِرعون مصر الأول صاحب يوسف الذي ولاه الخزائن، وأسلم عَلَى يده ومَلَكَ قالوس صاحب يوسف الثاني، دعاه يوسف -﵇- فلم يسلم.\nثمَّ هلك فمَلَكَ بعده أخوه الوليد بن مصعب، وكان أَعْتَى من أخيه، وكثر أولاد بني إسرائيل بعد يوسف، وأقاموا بمصر تحت أيدي العمالقة وهم عَلَى بقايا من دينهم مما كان يوسف ويعقوب وإسحاق وإبراهيم شرعوه لهم متمسكين به، حتَّى كان فرعون موسى الذي بعثه الله إليه، ولم يكن في الفراعنة أعتى منه ولا أطول عمرًا في الملك منه، عاش فيهم أربعمائة سنة.\nومر - ﷺ - ليلة أسري به عَلَى موسى في السماء السادسة، ووصفه فقال: \"هو آدَم طُوَال جَعْد، كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ\" كما هو ثابت في الصحيحين (^١)، وشنوءة: من الأزد سموا به؛ لأنهم تشانئوا أي:\n_________\n(^١) سيأتي برقم (٣٢٣٩) كتاب: بدء الخلق، باب: إذا قال أحدكم آمين، ورواه مسلم (١٦٥) كتاب: أحاديث الأنبياء، باب: الإسراء برسول الله - ﷺ - إلى السموات.","vol":"3","page":368},{"text":"تباعدوا وتباغضوا، وفي \"الصحيح\" أيضًا في صفته أنه ضرب من الرجال أي: جسمه ليس بالضخم ولا بالضئيل (^١).\nوالجعد المراد به جعودة الجسم لا الشعر، وقد قيل في قوله تعالى: ﴿فَلَا تَكُنْ فِي مِرْيَةٍ مِنْ لِقَائِهِ﴾ [السجدة: ٢٣] أي: لقاء موسى ليلة الإسراء، قاله قتاده (^٢)، والهاء عَلَى هذا عائدة عَلَى موسى. وقال الحسن: المعنى ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ﴾ [السجدة: ٢٣] فأوذي وكذب ﴿فَلَا تَكُنْ فِي مِرْيَةٍ﴾ إنك ستلقى مثل ما لقيه من ذَلِكَ (^٣).\nوفي الصحيحين: \"يرَحِم اللهُ أخي مُوسَى قَدْ أُوذِيَ بِأَكْثَرَ مِنْ هذا فَصَبَر\" (^٤)، والآيات التسع المذكورة في القرآن هي العصا واليد البيضاء، والطوفان، والجراد، والقمل، والضفادع، والدم، والطمسة، وفلق البحر، يجمعها:\nعَصا يدٍ وجراد قُمَّل ودَم … طُوفان ضفدع جدبُ نَقْص تثمير\nقَالَ الثعلبي (^٥): وكان عمر موسى -﵇- حين توفي مائة وعشرين\n_________\n(^١) سيأتي برقم (٣٣٩٤) كتاب: أحاديث الأنبياء، باب: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى﴾.\n(^٢) انظر \"تفسير الطبري\" ١٥/ ٢٤٩. \"زاد المسير\" ٦/ ٣٤٣.\n(^٣) انظر \"زاد المسير\" ٦/ ٣٤٣.\n(^٤) سيأتي برقم (٣١٥٠) كتاب: فرض الخمس، باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه، ورواه مسلم برقم (١٠٦٢) كتاب: الزكاة، باب: إعطاء المؤلفة قلوبهم على الإسلام.\n(^٥) هو أحمد بن محمد بن إبراهيم الثعلبي النيسابوري، أبو إسحاق مفسر، مقرئ، واعظ، أديب، حدث عنه أبو الحسن الواحدي وجماعة، كان صادقا موثقا، بصيرا بالعربية. من تصانيفه: \"الكشف والبيان عن تفسير القرآن\"، \"العرائس في قصص الأنبياء\" وفيه كثير من الإسرائيليات والأخبار الواهيات والغرائب. قال ابن كثير: وكان كثير الحديث، واسع السماع، ولهذا يوجد في كتبه من الغرائب شيء كثير.\nانظر ترجمته في \"سير أعلام النبلاء\" ١٧/ ٤٣٦، \"البداية والنهاية\" ٦/ ٤٨٥.","vol":"3","page":369},{"text":"سنة، ولما كبر موسى قتل القبطي، ثمَّ خرج خائفًا فلما ورد ماء مدين جرى لَهُ ما قص الله في كتابه. قَالَ بعضهم: ولم يقرب امرأة للاستمتاع من حين سمع كلام الرب -ﷻ- ومكث بعد أن كلم أربعين ليلة لا يراه أحد إلا مات من النور.\nوأما الخضر فالكلام عليه في مواضع:\nأحدها: في ضبطه وهو: بفتح أوله وكسر ثانيه، ويجوز كسر أوله، وإسكان ثانيه كما في (كبد) (^١).\nثانيها: في سبب تسميته بذلك وسيأتي في \"صحيح البخاري\" من حديث همامِ بن منبه عن أبي هريرة مرفوعًا: \"إِنَّمَا سُمِّيَ الخَضِرُ؛ لأَنَّهُ جَلَسَ عَلَى فرْوَةٍ فَإِذَا هِيَ تَهْتَزُّ مِنْ خَلْفِهِ خَضْرَاءَ\" (^٢).\nوالفروة: الأرض اليابسة أو الحشيش اليابس، قَالَ ابن فارس: الفروة: كل نبات مجتمع إذا يبس (^٣).\nوقال الخطابي: الفروة: وجه الأرض أنبتت واخضرت بعد أن كانت جرداء (^٤). وفيه قول آخر؛ لأنه إِذَا جلس اخضر ما حوله قاله عكرمة، وقول آخر: أنه إِذَا صلى اخضر ما حوله (^٥).\nثالثها: في اسمه وفيه خمسة أقوال:\n_________\n(^١) انظر: \"لسان العرب\" ٢/ ١١٨٥، مادة: [خضر].\n(^٢) سيأتي برقم (٣٤٠٢) كتاب: أحاديث الأنبياء، باب: حديث الخضر مع موسى ﵉.\n(^٣) \"مجمل اللغة\" ٣/ ٧١٩.\n(^٤) \"أعلام الحديث\" ٣/ ١٥٥٣.\n(^٥) ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٦٨.","vol":"3","page":370},{"text":"أحدها: بليا (^١) -بباء موحدة مفتوحة ثمَّ لام ساكنة ثم مثناة تحت- بن ملكان -بفتح الميم وسكون اللام- بن فالغ بن عابر بن شالخ بن أرفخشذ بن سام بن نوح -﵇-، حكاه ابن قتيبة عن وهب بن منبه (^٢).\nوحكاه ابن الجوزي عن وهب: إيليا بدل بليا، فهذا قول آخر، وكان أبوه من الملوك.\nثانيها: الخضر بن عاميل، قَالَه كعب الأحبار (^٣).\nثالثها: أرميا (^٤) بن خلقيا، قاله ابن إسحاق ووهاه الطبري بأن أرميا كان في زمن بختنصر وبين عهد موسى وبختنصر زمن طويل (^٥).\nرابعها: إلياس، قاله يحيى بن سلام، ووهاه ابن الجوزي (^٦).\nخامسها: اليسع، قاله مقاتل وسمي بذلك؛ لأن علمه وسع ست سموات وست أرضين ووهاه ابن الجوزي أيضًا (^٧)، واليسع: اسم أعجمي ليس بمشتق.\nوفيه قول سادس: أن اسمه أحمد حكاه القشيري ووهاه ابن دحية، بأنه لم يتسمَّ أحد قبل نبينا - ﷺ - بذلك.\n_________\n(^١) ورد بهامش الأصل: قال المصنف: بخط الدمياطي يليا، بياءين من تحت بينهما لام.\n(^٢) \"المعارف\" ص ٤٢.\n(^٣) \"الإصابة\" ١/ ٤٣٠.\n(^٤) ورد بهامش (س): قال المصنف في الهامش بخط الدمياطي: أروميا، من ولد عيص بن إسحاق.\n(^٥) \"تاريخ الطبري\" ١/ ٢٢٠.\n(^٦) أورده القرطبي في \"التفسير\" ٦/ ١٦.\n(^٧) ذكره الحافظ ابن حجر في \"الإصابة\" ١/ ٤٢٩ وقال: هو بعيد أيضًا.","vol":"3","page":371},{"text":"وسابع: أن اسمه عامر حكاه ابن دحية في كتابه: \"مرج البحرين\".\nوثامن: أنه (حضرون) (^١) بن قابيل بن آدم حكاه هو أيضًا (^٢)، وقيل: إنه أبو العباس (^٣).\nرابعها: في أي وقت كان؟\nروى الضحاك عن ابن عباس قَالَ: الخضر بن آدم لصلبه (^٤)، وقال الطبري: (قيل) (^٥) إنه الرابع من أولاده (^٦). وقيل: إنه من ولد عيص، حكاه ابن دحية (^٧).\nوروى الكلبي عن أبي صالح، عن ابن عباس أنه من سبط هارون، وكذا قَالَ ابن إسحاق (^٨). وروى محمد بن أيوب، عن ابن لهيعة أنه ابن فرعون موسى وهذا بعيد، ابن لهيعة، وابن أيوب مطعون فيهما (^٩).\nوقال عبد الله بن شوذب: إنه من ولد فارس (^١٠).\n_________\n(^١) في (ف) خصرون.\n(^٢) ذكره ابن كثير في \"قصص الأنبياء\" ٢/ ٦٥٨، وابن حجر \"الإصابة\" ١/ ٤٢٩ وقال: هذا مفصل.\n(^٣) ذكره الحافظ ابن كثير في \"البداية والنهاية\" ١/ ٣٦٥.\n(^٤) رواه الحافظ ابن عساكر في \"تاريخ دمشق\" ١٦/ ٣٩٩.\nوقال الحافظ ابن كثير في \"قصص الأنبياء\" ٢/ ٦٥٨: وهذا منقطع وغريب.\nوقال الحافظ ابن حجر في \"الإصابة\" ١/ ٤٢٩: فيه رواد ضعيف ومقاتل متروك.\n(^٥) من (ف).\n(^٦) \"تاريخ الطبري\" ١/ ٢٢٠.\n(^٧) ذكره الحافظ ابن عساكر في \"تاريخ دمشق\" ١٦/ ٣٩٩.\n(^٨) ذكره الحافظ ابن حجر في \"الإصابة\" ١/ ٤٢٩ وقال: هو بعيد وأعجب.\n(^٩) ذكره الحافظ ابن كثير في \"البداية والنهاية\" ١/ ٣٦٤.\n(^١٠) رواه الحافظ ابن جرير الطبري في \"تاريخه\" ١/ ٢٢٠. قال الحافظ ابن حجر في \"الإصابة\" ١/ ٤٢٩: أخرجه الطبري بسندٍ جيد.","vol":"3","page":372},{"text":"وقال الطبري: كان في أيام أفريدون، قَالَ: وقيل: كان عَلَى مقدمة ذي القرنين الأكبر الذي كان أيام إبراهيم الخليل -﵇- (^١).\nوذو القرنين عند قوم هو أفريدون. وقال بعض أهل الكتاب: إنه ابن خالة ذي القرنين ووزيره، وأنه شرب من ماء الحياة، وذكر الثعلبي أيضًا اختلافًا هل كان في زمن إبراهيم الخليل أم بعده بقليل أو بكثير؟ وذكر بعضهم أنه كان (في) (^٢) زمن سليمان، وأنه المراد بقوله: ﴿قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ﴾ [النمل: ٤٠] حكاه الداودي.\nخامسها: اختلف هل كان وليًّا أو نبيًّا؟ عَلَى قولين: وبالأول جزم القشيري.\nواختلف أيضًا هل كان مرسلًا أم لا؟ عَلَى قولين، وأغرب ما قيل: إنه من الملائكة، والصحيح أنه نبي، وجزم به جماعة.\nوقال الثعلبي: هو نبي عَلَى جميع الأقوال معمر محجوب عن الأبصار وصححه ابن الجوزي أيضًا في كتابه فيه (^٣)، لقوله تعالى حكاية عنه: ﴿وَمَا فَعَلْتُهُ عَنْ أَمْرِي﴾ [الكهف: ٨٢] فدل عَلَى أنه نبي أوحي إليه، ولأنه أعلم من موسى -أي: في علم مخصوص- ويبعد أن يكون ولي أعلم من نبي، وإن كان يحتمل أن يكون أوحي إلى نبي في ذَلِكَ العصر (يأمر) (^٤) الخضر بذلك.\nسادسها: في حياته وقد أنكرها جماعة منهم: البخاري وإبراهيم الحربي وابن المنادى، وأفردها ابن الجوزي بالتأليف، والمختار بقاؤها.\n_________\n(^١) ذكره الطبري في \"التاريخ\" ١/ ٢٢٠.\n(^٢) من (ف).\n(^٣) يقصد المؤلف بكتاب ابن الجوزي \"عجالة المنتظر في شرح حالة الخضر\" كما قال الحافظ ابن كثير في \"قصص الأنبياء\" ٢/ ٦٨٣ ولم نقف على هذا الكتاب.\n(^٤) في (ف): فأمر.","vol":"3","page":373},{"text":"قَالَ ابن الصلاح: هو حي عند جماهير العلماء والصالحين والعامة معهم في ذَلِكَ، وإنما شذ بإنكارها بعض المحدثين (^١).\n_________\n(^١) ومن هؤلاء المحدثين البخاري وإبراهيم الحربي وأبو الحسين بن المناوي والشيخ أبو الفرج بن الجوزي، وقد انتصر لذلك وألفَّ فيه كتابًا اسماه \"عجالة المنتظر في شرح حالة الخضر\"؛ فيحتج لهم بأشياء كثيرة:\nمنها: قوله تعالى: ﴿وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ﴾ [الأنبياء: ٣٤] فالخضر إن كان بشرًا؛ فقد دخل في هذا العموم لا محالة، ولا يجوز تخصيصه إلا بدليل صحيح، والأصل عدمه حتى يثبت، ولم يذكر فيه دليل على التخصيص عن معصوم يجب قبوله.\nومنها: أن الله تعالى قال: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ (٨١)﴾ [آل عمران: ٨١].\nقال ابن عباس: ما بعث الله نبيًّا، إلا أخذ عليه الميثاق؛ لئن بعث محمد وهم أحياء؛ ليؤمنن به ولينصرنه.\nفالخضر إن كان نبيًّا أو وليًّا؛ فقد دخل في هذا الميثاق؛ فلو كان حيًّا في زمن رسول الله - ﷺ - لكان أشرف أحواله أن يكون بين يديه، ويؤمن بما أنزل الله عليه، وينصره أن يصل أحدٌ من الأعداء إليه؛ لأنه إن كان وليًا، فالصديق أفضل منه، وإن كان نبيًّا، فموسى أفضل منه.\nروى الإمام أحمد بإسناده عن جابر بن عبد الله: أن رسول الله - ﷺ - قال: \"والذي نفسي بيده؛ لو أن موسى كان حيًّا ما وسعه إلا أن يتبعني\" قال الحافظ ابن كثير في \"القصص\" ١/ ٣٥٩: إسناد صحيح.\nوهذا الذي يقطع به ويعلم من الدين علم الضرورة، فإذا علم هذا -وهو معلوم عند كل مؤمن-؛ علم أنه لو كان الخضر حيًّا، لكان من جملة أمة محمد - ﷺ - وممن يقتدي بشرعه، لا يسعه إلا ذلك.\nومن ذلك ما ثبت في الصحيح وغيرهما عن عبد الله: أن رسول الله - ﷺ - صلى ليلة العشاء، ثم قال: \"أرأيتم ليلتكم هذِه؟ فإنه إلى مائة سنة لا يبقى ممن هو على وجه الأرض اليوم أحد\". فهذا الحديث يقطع دابر دعوى حياة الخضر. اهـ. انظر: \"قصص الأنبياء\" ٢/ ٦٨٣ - ٦٨٨ لابن كثير.","vol":"3","page":374},{"text":"ونقله النووي عن الأكثرين (^١)، وقيل: إنه لا يموت إلا في آخر الزمان حين يرفع القرآن، وفي \"صحيح مسلم\" في حديث الدجال أنه يقتل رجلًا ثمَّ يحييه. قَالَ إبراهيم بن سفيان راوي كتاب مسلم: يقال: إنه الخضر (^٢). وكذلك قَالَ معمر في \"مسنده\" (^٣).\nوأما الحر بن قيس فهو: -بحاء مهملة- بن حصن بن حذيفة بن بدر الفزاري ابن أخي عيينة، لَهُ وفادة وكان من جلساء عمر، واستأذن لعمه (^٤).\nوأما أبي بن كعب بن قيس، فهو أبو المنذر، أقرأ الأمة (^٥).\nالوجه الرابع:\nفتى موسى هو: يوشع بن نون بن أفرايم بن يوسف كذا ذكره القتبي، وقال مقاتل: يوشع بن نون بن اليشامع بن عيهود بن عيزار بن شوتلخ بن أفرايم بن يوسف (^٦).\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٥/ ١٣٥ - ١٣٦.\n(^٢) مسلم (٢٩٣٨) كتاب: الفتن وأشراط الساعة، باب: صفة الدجال وتحريم المدينة عليه وقتله المؤمن وإحيائه.\n(^٣) \"مصنف عبد الرزاق\" ١١/ ٣٩٣ (٢٠٨٢٤). وانظر قصة الخضر في: \"صحيح مسلم بشرح النووي\" ١٥/ ١٣٥ - ١٣٦. و\"قصص الأنبياء\" لابن كثير ٢/ ٦٥٧ - ٦٨٩.\n(^٤) انظر ترجمته في: \"معرفة الصحابة\" لأبي نعيم ٢/ ٨٩٦ (٧٧٣). و\"الاستيعاب\" ١/ ٤٥١ - ٤٥٢ (٥٨٦). و\"أسد الغابة\" ١/ ٤٧١ - ٤٧٢ (١١١٨). و\"الإصابة\" ١/ ٣٢٤ (١٦٩٢).\n(^٥) انظر ترجمته في: \"معجم الصحابة\" للبغوي ١/ ٣ - ١٥ (١). \"معجم الصحابة\" لابن قانع ١/ ٣ - ٤ (١). \"معرفة الصحابة\" لأبي نعيم ١/ ٢١٤ - ٢١٩ (٧٩).\nو\"الاستيعاب\" ١/ ١٦١ - ١٦٤ (٦). \"أسد الغابة\" ١/ ٦١ - ٦٣ (٣٤). \"الإصابة\" ١/ ١٩ - ٢٠ (٣٢).\n(^٦) انظر قصته في: \"قصص الأنبياء\" لابن كثير ٢/ ٦٣٩ - ٦٥٧.","vol":"3","page":375},{"text":"والصخرة: هي التي دون نهر الرين بالمغرب.\nالوجه الخامس:\nمراد البخاري بالتبويب الرحلة والسفر في طلب العلم برَّا وبحرًا، فإن موسى - ﷺ - اتبع الخضر للتعلم منه حال ركوب السفينة ودونها.\nالسادس: في ألفاظه ومعانيه:\nالمماراة: المجادلة، يقال: ماريت الرجل أماريه مراء، وهي هنا: الاختلاف، يقال: تماريا إذا اختلفا.\nوقوله: (فَدَعَاهُ ابن عَبَّاسٍ) فسره بعضهم بأنه قام إليه، ويحتمل أن يكون المراد به النداء.\nوقوله: (فِي مَلإٍ مِنْ بَنِي إِسْرَائِيلَ)، قَالَ القاضي: أي: في جماعتهم (^١).\nوقال غيره: الملأ: الأشراف ومعناهما صحيح.\nوقوله: (هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ قَالَ مُوسَى: لَا). وجاء في كتاب التفسير وغيره: \"فسئل: أي الناس أعلم؟ فقال: أنا\" فعتب الله عليه إِذ لم يردَّ العلم إلية (^٢). وكذا جاء في مسلم، وفيه أيضًا: \"بينا موسى في قومه يذكرهم بأيام الله -أي: (نعمائه) (^٣) وبلائه- إذ قَالَ: ما أعلم في الأرض رجلًا خيرًا وأعلم مني؟ فأوحى الله إليه أن في الأرض رجلًا هو أعلم منك\" (^٤).\n_________\n(^١) \"مشارق الأنوار\" ١/ ٣٧٩.\n(^٢) سيأتي برقم (٤٧٢٥) باب: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا (٦٠)﴾.\n(^٣) في (ج): بإنعامه.\n(^٤) برقم (٢٣٨٠/ ١٧٢) كتاب: الفضائل، باب: من فضائل الخضر -﵇-.","vol":"3","page":376},{"text":"أما عَلَى رواية: \"هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ قَالَ: لَا\" (^١). فلا عتب عليه إذ أخبر عما يعلم، وأما عَلَى رواية: \"أيّ الناسِ أَعْلم؟ فقال: أنا\" (^٢) فهو راجع إلى ما اقتضاه شهادة الحال، ودلالة النبوة، وكان منها بالمكان الأرفع والمرتبة العليا من العلم.\nفالعتب إذًا إنما وقع لأجل الإطلاق وإن كان الأولى إطلاق: الله أعلم، وقد قالت الملائكة: ﴿إِلَّا مَا عَلَّمْتَنَا﴾ [البقرة: ٣٢] وقد قَالَ - ﷺ - لما سُئِلَ عن الروح وغيره: \"لا أدري حتَّى أسأل الله\" (^٣)، وقد قَالَ تعالى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [الإسراء: ٣٦]\nوقيل: المراد بقوله: (أنا) أي: بوظائف النبوة، وأمور الشريعة، وسياسة الأمة، والخضر أعلم منه بأمور أخر من علوم غيبية كما ذكر من خبره، وكان موسى أعلم عَلَى الجملة والعموم مما لا يمكن جهل الأنبياء بشيء منه، والخضر أعلم عَلَى الخصوص بما أُعْلِمَ من الغيوب وحوادث القدر مما لا يعلم الأنبياء منه إلا ما أُعلموا من غيبه.\nولهذا قَالَ لَهُ الخضر: \"إنك عَلَى علم من علم الله (علمكه الله) (^٤) لا أعلمه، وأنا عَلَى علم من علم الله علمنيه لا تعلمه\". ألا تراه لم يعرف موسى بني إسرائيل حتَّى عرفه بنفسه إذ لم يعرفه الله به، وهذا مثل قول نبينا - ﷺ -: \"إني لا أعلم إلا ما علمني ربي\" (^٥).\n_________\n(^١) وهي رواية الباب وسيأتي برقم (٣٤٠٠) كتاب: أحاديث الأنبياء، باب: حديث الخضر مع موسى ﵉.\n(^٢) سيأتي برقم (١٢٢) كتاب: العلم، باب: ما يستحب للعالم إذا سُئِلَ: أيُّ الناس أعلم؟ فيكل العلم إلى الله.\n(^٣) لم نقف على هذه الرواية فيما بين أيدينا من كتب السنة المعتبرة.\n(^٤) ساقطة من (ج).\n(^٥) رواه الطبري في \"تاريخه\" ٢/ ١٨٤.","vol":"3","page":377},{"text":"ومعنى قوله فيما أوردناه: \"فعَتب الله عليه وآخَذَه به\" وأصل العتب المؤاخذة، يقال فيه: عتب عليه، إذا واخذه وذكره لَهُ والمؤاخذة والعتب في حق الله تعالى محال، فالعتب هنا عدم رضا قوله شرعًا ودينًا (^١)، وقد عتب الله عليه إذ لم يرد رد الملائكة ﴿لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا﴾ [البقرة: ٣٢].\n_________\n(^١) مذهب أهل السنة والجماعة في أسماء الله تعالى وصفاته يتضمن إثبات ما أثبته الله تعالى لنفسه في كتابه وما أثبته له نبيه الكريم محمد - ﷺ - في سنته الصحيحة على الوجه اللائق به سبحانه.\nقال شيخ الإسلام ابن تيمية:\nومذهب السلف أنهم يصفون الله بما وصف به نفسه، وبما وصفه به رسوله من غير تحريف ولا تعطيل، ومن غير تكييف ولا تمثيل، ونعلم أن ما وصف الله به من ذلك فهو حق ليس فيه لغز ولا أحاجي؛ بل معناه يعرف من حيث يعرف مقصود المتكلم بكلامه؛ لا سيما إذا كان المتكلم أعلم الخلق بما يقول، وأفصح الخلق في بيان العلم، وأفصح الخلق في البيان والتعريف، والدلالة والإرشاد.\nوهو سبحانه مع ذلك ليس كمثله شيء، لا في نفسه المقدسة المذكورة بأسمائه وصفاته، ولا في أفعاله، فكما نتيقن أن الله سبحانه له ذات حقيقة، وله أفعال حقيقة فكذلك له صفات حقيقة وهو ليس كمثله شيء لا في ذاته، ولا في صفاته ولا في أفعاله، وكل ما أوجب نقصًا أو حدوثًا فإن الله منزه عنه حقيقة، إنه سبحانه مستحق للكمال الذي لا غاية فوقه، ويمتنع عليه الحدوث لامتناع العدم عليه، واستلزام الحدوث سابقة العدم؛ ولافتقار المحدث إلى محدِث، ولوجب وجوده بنفسه -﷾-.\nومذهب السلف بين التعطيل والتمثيل، فلا يمثلون صفات الله بصفات خلقه، كما لا يمثلون ذاته بذات خلقه، ولا ينفون عنه ما وصف به نفسه ووصفه به رسوله؛ فيعطلوا أسماءه الحسنى، وصفاته العليا، ويحرفوا الكلم عن مواضعه، ويلحدوا في أسماء الله وآياته.\nانظر: \"مجموع الفتاوى\" ٢٦/ ٥ - ٢٧.","vol":"3","page":378},{"text":"وقيل جاء هذا؛ تنبيهًا لموسى وتعليمًا لمن بعده ودليلًا يقتدي به غيره في تزكية نفسه والعجب بحاله فيهلك، وإنما ألجئ موسى للخضر للتأديب لا للتعليم. قَالَ أُبي: أعجب موسى بعلمه فعاقبه الله بما لقي من الخضر.\nالسابع: في فوائده:\nالأولى: الرحلة والسفر لطلب العلم برًّا وبحرًا وهو المراد بالتبويب كما سلف، وسيأتي أيضًا رحلة جابر، والمراد: التنبيه عَلَى شرف العلم حتَّى جازت المخاطرة في طلبه بركوب البحر، وركبه الأنبياء في طلبه، بخلاف ركوبه في طلب الدنيا فهو مكروه عند بعضهم واستثفله الكل.\nالثانية: الازدياد في العلم وقصد طلبه، ومعرفة حق من عنده زيادة علم.\nالثالثة: جواز التماري في العلم، إِذَا كان كل واحد يطلب الحقيقة غير متعنت.\nالرابعة: الرجوع إلى أهل العلم عند التنازع.\nالخامسة: لزوم التواضع في العلم وكل الأحوال.\nالسادسة: حمل الزاد وإعداده في السفر خلافًا لمن منعه، وستكون لنا عودة إلى هذا الحديث في موضع آخر من المواضع التي كرره فيها البخاري إن شاء الله تعالى ذَلِكَ وقدره (^١).\n_________\n(^١) ورد بهامش الأصل: آخر الجزء الأول من الجزء الثاني من تجزئة المصنف.","vol":"3","page":379},{"text":"<span data-type='title' id=toc-264>١٧ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"اللَّهُمَّ عَلِّمْهُ الكِتَابَ</span>\"\n٧٥ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ قَالَ: حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ قَالَ: ضَمَّنِي رَسُولُ اللهِ - ﷺ - وَقَالَ: \"اللَّهُمَّ عَلِّمْهُ الكِتَابَ\". [١٤٣، ٣٧٥٦، ٧٢٧٠ - مسلم ٢٤٧٧ - فتح: ١/ ١٦٩]\nحَدَّثنَا أَبُو مَعْمَرٍ، ثنَا عَبْدُ الوَارِثِ، ثنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ قَالَ: ضَمَّنِي رَسُولُ اللهِ - ﷺ - وَقَالَ: \"اللَّهُمَّ عَلِّمْهُ الكِتَابَ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى، وفي فضائل الصحابة عن أبي معمر، ومسدد عن عبد الوارث، وعن موسى عن وهيب كلاهما عن خالد بلفظ: \"اللَّهُمَّ عَلِّمْهُ الحِكْمة\" (^١) قَالَ أبو مسعود الدمشقي: هو عند القواريري عن عبد الوارث.\nوأخرجه في الطهارة عن عبد الله بن محمد، ثنا هاشم بن القاسم، عن ورقاء، عن عبيد الله بن أبي يزيد، عن ابن عباس أنه - ﷺ - دخل الخلاء فوضع لَهُ وضوءًا فقال: \"اللهمَّ فقهه في الدين\" (^٢).\nوأخرجه مسلم في (فضل) (^٣) ابن عباس: ثنا زهير وأبو بكر بن أبي النضر، ثنا هاشم به، ولفظه: \"اللهمَّ فقهه\" (^٤).\n_________\n(^١) سيأتي برقم (٣٧٥٦) باب: ذكر ابن عباس ﵄.\n(^٢) سيأتي برقم (١٤٣) باب: وضع الماء عند الخلاء.\n(^٣) في (ج): فضائل.\n(^٤) مسلم (٢٤٧٧) كتاب: فضائل الصحابة.","vol":"3","page":380},{"text":"ثانيها: في التعريف برجاله:\nأما ابن عباس فقد سلف.\nوأما عكرمة فهو: أبو عبد الله المدني مولى ابن عباس أصله من البربر من أهل المغرب، سمع مولاه، وابن عمر، وخلفا من الصحابة، وكان من العلماء في زمانه بالعلم والقرآن، وعنه: أيوب وخالد الحذاء وخلق، وتكلم فيه لرأيه، وأطلق نافع وغيره عليه الكذب.\nوروى لَهُ مسلم مقرونًا بطاوس وسعيد بن جبير، واعتمده البخاري في أكثر ما يصح عنه من الروايات، وربما عيب عليه إخراج حديثه، ومات ابن عباس وعكرمة مملوك، فباعه علي ابنه من خالد بن يزيد بن معاوية بأربعة آلاف دينار، فقال له عكرمة: بعت علم أبيك بأربعة آلاف دينار فاستقاله فأقاله وأعتقه، وكان جوالًا في (البلاد) (^١).\nومات بالمدينة ودفن بها سنة خمس أو ست أو سبع ومائة، ومات معه في ذَلِكَ اليوم كثير الشاعر، فقيل: مات اليوم أفقه الناس وأشعر الناس. وقيل: مات عكرمة سنة خمس عشرة ومائة، وقيل: بلغ ثمانين.\nواجتمع حفاظ ابن عباس عَلَى عكرمة فيهم: عطاء وطاوس، وسعيد بن جبير، فجعلوا يسألون عكرمة عن حديث ابن عباس، فجعل يحدثهم وسعيد كلما حدث بحديث وضع إصبعيه الإبهام عَلَى السبابة أي سواء، حتَّى سألوه عن الحوت وقصة موسى فقال عكرمة: كان يسايرهما في ضحضاح من الماء. فقال سعيد: أشهد عَلَى ابن عباس أنه قَالَ: كان يحملانه في مكتل -يعني: الزنبيل- فقال أيوب:\n_________\n(^١) في (ف): المدينة.","vol":"3","page":381},{"text":"وأرى -والله أعلم- أن ابن عباس حدث بالخبرين جميعًا (^١).\nوأما الراوي عنه فهو خالد بن مهران الحذاء (ع) أبو المنازل -بضم الميم- البصري التابعي مولى آل عبد الله بن عامر القرشي.\nقَالَ عبد الغني: ما كان من منازل فهو بضم الميم، إلا يوسف بن منازل (خ) (فإنه) (^٢) بفتحها، وحكى غيره فيه الفتح -أعني في خالد- وكذا في سائر الباب، والضم أظهر، ولم يكن بحذاء للنعال إنما كان يجلس إليهم أو إلى صديق له حذاء، وقيل: كان يقول: أحذ عَلَى هذا النحو، فلقب به.\nرأى أنسًا، ووثقه أحمد، ويحيى بن معين، وقال أبو حاتم: يكتب حديثه ولا يحتج به. مات سنة إحدى وأربعين ومائة في خلافة المنصور (^٣).\nوأما الراوي عنه فهو أبو عبيدة عبد الوارث (ع) بن سعيد بن ذكوان التميمي البصري الحافظ المقرئ الثبت الصالح، روى عن أيوب وغيره، وعنه مسدد وغيره.\nورمي بالقدر، ونفاه عنه ولده عبد الصمد فيما حكاه عنه البخاري، مات سنة ثمانين ومائة (^٤).\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٢/ ٣٨٥ - ٣٨٦، ٥/ ٢٨٧ - ٢٩٣. \"التاريخ الكبير\" ٧/ ٤٩ (٢١٨). \"تهذيب الكمال\" ٢٠/ ٢٦٤ - ٢٩٢ (٤٠٠٩)، \"سير أعلام النبلاء\" ٥/ ١٢ - ٣٦ (٩)، \"شذرات الذهب\" ١/ ١٣٠.\n(^٢) في (ف): فهو.\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٣/ ١٧٣ (٥٩٢). \"الجرح والتعديل\" ٣/ ٣٥٢ (١٥٩٣). \"تهذيب الكمال\" ١٨/ ١٧٧ (١٦٥٥)، \"سير أعلام النبلاء\" ٦/ ١٩٠ - ١٩٣، \"شذرات الذهب\" ١/ ٢١٠.\n(^٤) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١١٨ (١٨٩١). \"الجرح والتعديل\" ٦/ ٧٥ =","vol":"3","page":382},{"text":"وأما شيخ البخاري فهو أبو معمر (ع) عبد الله بن عمرو بن أبي الحجاج ميسرة البصري المقعد المنقري الحافظ الحجة، روى عن عبد الوارث وغيره، وعنه البخاري وأبو داود، وهو والباقون عن رجل عنه، ورمي بالقدر أيضًا، مات سنة أربع وعشرين ومائتين (^١).\nفائدة:\nهذا الإسناد عَلَى شرط الأئمة الستة وكلهم بصريون خلا ابن عباس وعكرمة، وفيه رواية تابعي عن تابعي أيضًا.\nالوجه الثالث: في فوائده:\nالأولى: المراد بالكتاب هنا: القرآن وكذا كل موضع ذكر الله تعالى فيه الكتاب، والمراد بالحكمة أيضًا: القرآن كما في قوله تعالى: ﴿يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا﴾ [البقرة: ٢٦٩].\nوأما قوله تعالى: ﴿وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ﴾ [البقرة: ١٢٩] فالمراد بها السنة وكذا قوله تعالى: ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ﴾ [الأحزاب: ٣٤] فالقرآن أحكمت آياته بين حلالها وحرامها وأوامرها ونهيها، والسنة بينت المجمل وغيره، والرواية الأخرى: \"اللهم فقهه\" أي: فهمه الكتاب والسنة، ودعا لَهُ أيضًا أن يعلمه التأويل أي: تفسير القرآن؛ فكان فيه من الراسخين حتَّى كان يُدعى ترجمان القرآن.\n_________\n= (٣٨٦)، \"الثقات\" لابن حبان ٧/ ١٤٠، \"تهذيب الكمال\" ١٨/ ٤٧٨ (٣٥٩٥). \"مقدمة فتح الباري\" ص ٤٢٢، \"شذرات الذهب\" ١/ ٢٩٣.\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ١٥٥ (٤٧٥). \"معرفة الثقات\" للعجلي ٢/ ٤٢٨ (٢٢٥٨). \"الجرح والتعديل\" ٥/ ١١٩ (٥٤٩). \"الثقات\" ٨/ ٣٥٣ - ٣٥٤ \"تهذيب الكمال\" ١٥/ ٣٥٣ (٣٤٤٩).","vol":"3","page":383},{"text":"الثانية: بركة دعائه - ﷺ - وإجابته.\nالثالثة: فضل العلم والحض عَلَى تعلمه، وعلى حفظ القرآن والدعاء بذلك.\nالرابعة: استحباب الضم وهو إجماع للطفل والقادم من سفر، ولغيرهما مكروه عند البغوي، والمختار (جوازه) (^١) ومحل ذَلِكَ إِذَا لم يؤد إلى تحريك شهوة.\nفائدة: معنى اللَّهُمَّ: يا الله، والميم المشددة عوض من حرف النداء، قَالَه الخليل وسيبويه، وقال الفراء: كان الأصل يا الله أمنا بخير فهي مضمنة ما يسأل بها، ونظيره قول العرلب: هلم، والأصل: هل، فضمت الميم إليها، ولو كانت الميم بدلًا عنها لما اجتمعا وقد قَالَ الشاعر:\nوما عليك أن تقولي كلما … سبحت أو هللت يا اللَّهُمَا\nاردد علينا شيخنا مسلما\nوقد استدل الأول بهذا على أنها عوض ولا يُجمع بينهما إلا في الشعر (^٢).\n_________\n(^١) في (ف): جوازها.\n(^٢) \"تفسير الطبري\" ٣/ ٢٢٠، \"زاد المسير\" ١/ ٣٦٨ - ٣٦٩.","vol":"3","page":384},{"text":"<span data-type='title' id=toc-265>١٨ - باب مَتَى يَصِحُّ سَمَاعُ الصَّغِيرِ</span>؟\n٧٦ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ: أَقبَلْتُ رَاكِبًا عَلَى حِمَارٍ أَتَانٍ، وَأَنَا يَؤمَئِذٍ قَدْ نَاهَزتُ الاحْتِلَامَ، وَرَسُولُ اللهِ - ﷺ - يُصَلِّي بِمِنًى إِلَى غَيْرِ جِدَارٍ، فَمَرَرْتُ بَيْنَ يَدَيْ بَعْضِ الصَّفِّ وَأَرْسَلْتُ الأَتَانَ تَرْتَعُ، فَدَخَلْتُ فِي الصَّفِّ، فَلَمْ يُنْكَرْ ذَلِكَ عَلَيَّ. [٤٩٣، ٨٦١، ١٨٥٧، ٤٤١٢ - مسلم ٥٠٤ - فتح: ١/ ١٧١]\n\n٧٧ - حَدَّثَنِي مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا أَبُو مُسْهِرٍ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنِي الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ قَالَ: عَقَلْتُ مِنَ النَّبِيِّ - ﷺ - مَجَّةً مَجَّهَا فِي وَجْهِي- وَأَنَا ابن خمسِ سِنِينَ- مِنْ دَلْوٍ. [١٨٩، ٨٣٩، ١١٨٥، ٦٣٥٤، ٦٤٢٢ - مسلم: ٣٣ سيأتي ٦٥٧ - فتح: ١/ ١٧٢]\nحَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُويْسٍ، ثنا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسِ قَالَ: أَقْبَلْتُ رَاكِبًا عَلَى حِمَارٍ أَتَانٍ، وَأَنَا يَوْمَئِذٍ قَدْ نَاهَزْتُ الاحْتِلَامَ، وَرَسُولُ اللهِ - ﷺ - يُصَلِّي بِمِنًى إِلَى غَيْرِ جِدَارٍ، فَمَرَرْتُ بَيْنَ يَدَيْ بَعْضِ الصَّفِّ وَأَرْسَلْتُ الأَتَانَ تَرْتَعُ، فَدَخَلْتُ فِي الصَّفِّ، فَلَمْ يُنْكَرْ ذَلِكَ عَلَيَّ.\nحدثنا محَمَّدُ بْنُ يُوسُفَ، ثَنَا أَبُو مُسْهِرٍ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، ثنا الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ قَالَ: عَقَلْتُ مِنَ النَّبِيِّ - ﷺ - مجَّةً مَجَّهَا فِي وَجْهِي- وَأَنَا ابن خَمْسِ سِنِينَ- مِنْ دَلْوٍ.\nذكر البخاري ﵀ في الباب حديث ابن عباس وحديث محمود ابن الربيع.","vol":"3","page":385},{"text":"أما حديث ابن عباس: فالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى، وفي الصلاة في باب: سترة الإمام سترة لمن خلفه: عن ابن يوسف، والقعنبي عن مالك (^١)، وفي الحج في باب: حج الصبيان، عن إسحاق، عن يعقوب بن إبراهيم، عن ابن أخي الزهري (^٢)، وفي المغازي، وحجة الوداع، وقال الليث: حَدَّثَني يونس (^٣). كلهم عن ابن شهاب.\nوأخرجه مسلم في الصلاة: عن يحيى بن يحيى، عن مالك، وعن حرملة، عن ابن وهب، عن يونس، وعن يحيى بن يحيى، والناقد، وإسحاق، عن ابن عيينة، وعن إسحاق وعبد بن حميد، عن عبد الرزاق، عن معمر (^٤)، خمستهم (^٥) عن الزهري به.\nوزاد البخاري في الحَج فيه: أقبلت أسير عَلَى أتان لي حتَّى سرت بين يدي بعض الصف، ثمَّ نزلت عنها. ولمسلم: فسار الحمار بين يدي بعض الصف.\nالوجه الثاني: في التعريف برواته، وقد سلف.\n_________\n(^١) سيأتي برقم (٤٩٣) عن ابن يوسف، وبرقم (٨٦١) عن القعنبي، باب: وضوء الصبيان.\n(^٢) سيأتي برقم (١٨٥٧).\n(^٣) سيأتي برقم (٤٤١٢).\n(^٤) رواه مسلم عنهم (٥٠٤/ ٢٥٤ - ٢٥٧) باب: سترة المصلي.\n(^٥) المراد جملة من رواه عن الزهري عند البخاري ومسلم معًا وهم: مالك، وابن أخي الزهري -وهو محمد بن عبد الله بن مسلم- ويونس، وابن عيينة، ومعمر.","vol":"3","page":386},{"text":"الثالث: في ألفاظه:\nالأول: قوله: (عَلَى حِمَارٍ أَتَانٍ)، الحمار: اسم جنس للذكر والأنثى، كلفظ الشاة والإنسان، وربما قالوا للأتان: حمارة. حكاه الجوهري (^١).\nوالأَتَان -بفتح الهمز- الأنثى من جنس الحمر، ولا تقل: أتانة.\nوحكي عن يونس وغيره: أتانة، وحمار أتان بتنوينهما إما عَلَى البدل أو عَلَى الوصف، وقال بعضهم: هو وصف لحمار عَلَى معنى صلب قوي مأخوذ من الأتان وهي الحجارة الصلبة.\nوالمراد بالبدل: بدل الغلط أو بدل البعض من الكل، إذ الحمار اسم جنس (يشمل) (^٢) الذكر والأنثى كما قالوا: بعير. وضبط بالإضافة أيضًا أي: حمار أنثى. وقال ابن الأثير: إنما قَالَ: حمار أتان؛ ليعلم أن الأنثى من الحمر لا تقطع الصلاة فكذا لا تقطعها المرأة (^٣).\nالثاني: معنى (نَاهَزْتُ الاحْتِلَامَ): قاربته ودانيته، يقال: ناهز الصبي البلوغ. أي: داناه، ويقال: يتناهزان إمارة كذا. أي: يتبادران إلى طلبها، قَالَ صاحب \"الأفعال\": ناهز الصبي الفطام: دنا منه، ونهز الرجل: ضربه، ونهز الشيء: دفعه، ونهزت إليه: نهضت إليه. (^٤)\nالثالث: الاحتلام معروف وهو البلوغ، وحدُّه عندنا بالسن خمس عشرة سنة كاملة، وهو رواية عن مالك، وثانية: سبع عشرة (سنة) (^٥)\n_________\n(^١) \"الصحاح\" ٢/ ٦٣٦.\n(^٢) في (ف): يشتمل.\n(^٣) \"النهاية في غريب الحديث\" ١/ ٢١.\n(^٤) \"الأفعال\" ص ٢٥٩.\n(^٥) من (ج).","vol":"3","page":387},{"text":"وأشهرها: ثماني عشرة، وأما الإنبات عندنا فهو علامة عَلَى البلوغ في حق الكافر دون المسلم (^١)، وفي مذهب مالك ثلاثة أقوال. ثالثها: يعتبر في الجهاد ولا يعتبر في غيره (^٢).\nالرابع: قوله: (قَدْ نَاهَزْتُ الاحْتِلَامَ) يصحح قول الواقدي وغيره أن ابن عباس ولد قبل الهجرة بثلاث سنين، وأنه ابن ثلاث عشرة عند موته - ﷺ -، ويرد قول من قَالَ: إنه ابن عشر سنين إذ ذاك، وصوب الإمام أحمد أن عمره إذ ذاك خمس عشرة سنة (^٣).\nالخامس: معنى (ترتع): ترعى، يقال: رتعت الإبل: إِذَا رعت.\nالسادس: (منى) الأجود صرفها، وكتابتها بالألف وتذكيرها، سميت بذلك لما يمنى بها من الدماء، أي: يراق، ومنه قوله تعالى: ﴿مِنْ مَنِيٍّ يُمْنَى (٣٧)﴾ [القيامة: ٣٧].\nالسابع: في هذِه الرواية: أنه رآه يصلي بمنى، وفي رواية في \"الصحيح\": بعرفة (^٤). وهو محمول عَلَى أنهما (قضيتان) (^٥).\n_________\n(^١) \"الأوسط\" ٤/ ٣٨٨ - ٣٨٩.\n(^٢) \"النوادر والزيادات\" ١/ ٢٦٩ - ٢٧٠.\n(^٣) روى الخطيب في \"تاريخه\" من كلام ابن عباس عن نفسه قال: ولدت قبل الهجرة بثلاث سنين ونحن في الشعب، وتوفي رسول الله - ﷺ - وأنا ابن ثلاث عشرة. وقال غير واحد عن سعيد بن جبير، عن ابن عباس: توفي النبي - ﷺ - وأنا ابن عشر سنين. وقيل عن سعيد بن جبير عنه: قبض النبي - ﷺ - وأنا ابن ثلاث عشرة سنة. وقيل عن ابن عباس: قبض النبي - ﷺ - وأنا ختين. وعنه: توفي رسول الله - ﷺ - وانا ابن خمس عشرة سنة.\nانظر: \"الطبقات الكبري\" ٢/ ٣٦٥ - ٣٧٢. \"تاريخ بغداد\" ١/ ١٧٣ - ١٧٤. \"تهذيب الكمال\" ١٥/ ١٦١.\n(^٤) رواه مسلم (٥٠٤/ ٢٥٦) كتاب: الصلاة، باب: سترة المصلي.\n(^٥) في (ف): قصتان.","vol":"3","page":388},{"text":"الوجه الرابع: في فوائده:\nالأولى: جواز ركوب المميز الحمار، وما في معناه وأن الولي لا يمنعه من ذَلِكَ.\nالثانية: صحة صلاة الصبي.\nثالثها: جواز صلاة الإمام إلى غير سترة، وهو دال عَلَى أن الصلاة لا يقطعها شيء، كذا ذكره ابن بطال في \"شرحه\" (^١)، لكن البخاري بوب عليه: سترة الإمام سترة لمن خلفه. كما سلف، وحكى ابن عبد البر وغيره فيه الإجماع (^٢).\nقَالَ: وقد قيل: إن الإمام نفسه سترة لمن خلفه؛ وقد قَالَ: (فلم ينكر ذَلِكَ عَلَيّ أحدٌ) (^٣)، نعم البيهقي ترجم عليه باب: من صلى إلى غير سترة، ثمَّ ذكر عن الربيع، عن الشافعي أن قول ابن عباس: إلى غير جدار يعني: -والله أعلم- إلى غير سترة (^٤) - قُلْتُ: ويؤيد هذا رواية البزار في حديث ابن عباس: وهو يصلي المكتوبة ليس شيء يستره يحول بيننا وبينه (^٥). ورجاله رجال الصحيح -ثمَّ قَالَ البيهقي: وهذا يدل عَلَى خطأ من زعم أنه - ﷺ - صلى إلى سترة، وأن سترة الإمام سترة لمن خلفه، وأيده بما روى ابن أبي وداعة قَالَ: رأيت النبي - ﷺ - يصلي مما يلي باب بني سهم، والناس يمرون بين يديه ليس\n_________\n(^١) \"شرح ابن بطال\" ١/ ١٦١ - ١٦٢.\n(^٢) \"التمهيد\" ٤/ ١٩٧.\n(^٣) \"الاستذكار\" ٦/ ١٦٢ - ١٦٣.\n(^٤) \"معرفة السنن والآثار\" ٣/ ١٩٤ (٤٢٣٧، ٤٢٣٨، ٤٢٣٩).\n(^٥) رواه البزار في \"مسنده\" ١١/ ٢٠١ - ٢٠٢ (٤٩٥١)، وابن خزيمة ٢/ ٢٥، ٢٦ (٨٣٨، ٨٣٩).","vol":"3","page":389},{"text":"بينه وبين الطواف سترة (^١).\nرابعها: أن مرور الحمار لا يقطع الصلاة، وعليه بوب أبو داود في \"سننه\" (^٢)، وما ورد من قطعه محمول عَلَى قطع الخشوع، وقوله: (قد نَاهَزْتُ الاحْتِلَامَ)، فيه ما يقتضي تاكيد عدم البطلان بمروره؛ لأنه استدل عَلَى ذَلِكَ بعدم الإنكار، وعدمه عَلَى من هو في مثل هذِه السن أدلَّ عَلَى هذا الحكم، وأنه لو كان في سن عدم التمييز لاحتمل أن يكون عدم الإنكار عليه لعدم مؤاخذته؛ لصغر سنه، فعدم الإنكار دليل عَلَى جواز المرور، والجواز دليل عَلَى عدم إفساد الصلاة.\nخامسها: جواز إرسال الدابة من غير حافظ، أو مع حافظ غير مكلف.\nسادسها: احتمال بعض المفاسد لمصلحة أرجح منها، فإن المرور أمام المصلين مفسدة، والدخول في الصلاة وفي الصف مصلحة راجحة، فاغتفرت المفسدة للمصلحة الراجحة من غير إنكار.\n_________\n(^١) رواه أبو داود (٢٠١٦)، والنسائي ٢/ ٦٧، ٥/ ٢٣٥، وابن ماجه (٢٩٥٨)، وأحمد ٦/ ٣٩٩، وأبو يعلى ١٣/ ١١٩ (٧١٧٣)، وابن خزيمة ٢/ ١٥ (٨١٥)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٦١، وفي \"شرح مشكل الآثار\" \"تحفة\" ٢/ ٣٠٥ - ٣٠٧ (٩٤٨ - ٩٥٠)، وابن حبان ٦/ ١٢٧ - ١٢٩ (٢٣٦٣، ٢٣٦٤)، والبيهقي ٢/ ٢٧٣.\nقال الحافظ المنذري في \"مختصر سنن أبي داود\" ٢/ ٤٣٤: في إسناده مجهول.\nقال الحافظ في \"الفتح\" ١/ ٥٧٦: رجاله موثقون إلا أنه معلول ثم أخذ في بيانها، وضعفه كذلك الألباني في \"ضعيف أبي داود\" (٣٤٤)، و\"السلسلة الضعيفة\" (٩٢٨).\n(^٢) \"سنن أبي داود\" (٧١٥) حيث قال: باب: من قال: الحمار لا يقطع الصلاة.","vol":"3","page":390},{"text":"سابعها: أن عدم الإنكار حجة عَلَى الجواز؛ لكنه مشروط بانتفاء الموانع من الإنكار، وبالعلم بالاطلاع عَلَى الفعل.\nثامنها: إجازة من علم الشيء صغيرًا وأداه كبيرًا ولا خلاف فيه كما قَالَ ابن عبد البر (^١) -ومن منع فقد أخطأه، وكذا العبد والفاسق إِذَا أديا في حال الكمال.\nتاسعها: جواز الركوب إلى صلاة الجماعة، قَالَ المهلب: وفيه أن التقدم إلى القعود لسماع الخطبة إِذَا لم يضر أحدًا والخطيب يخطب جائز، بخلاف إِذَا تخطى رقابهم.\nثمَّ اعلم أن حديث ابن عباس هذا خصه ابن عبد البر بالمأموم (^٢)، وحديث أبي سعيد (الخدري) (^٣) الآتي في بابه: \"إِذَا صَلَّى أَحَدُكُمْ إِلَى شَئءٍ يَسْتُرُهُ مِنَ النَّاسِ، فَأَرَادَ أَحَدٌ أَنْ يَجْتَازَ بَيْنَ يَدَيْهِ فَلْيَدْفَعْهُ\" (^٤) الحديث عام في الإمام والمنفرد، وسيأتي لنا عودة إلى ذَلِكَ والكلام عليه في موضعه إن شاء الله تعالى.\nواختلف أصحاب مالك فيما إِذَا صلئ إلى غير سترة في فضاء يأمن أن يمر أحد بين يديه.\nفقال ابن القاسم: يجوز ولا حرج عليه.\nوقال ابن الماجشون ومطرف: السنة أن يصلي إلى سترة مطلقًا (^٥).\nوالأول قول عطاء وسالم والقاسم وعروة والشعبي والحسن.\n_________\n(^١) \"التمهيد\" ٩/ ٢١.\n(^٢) \"التمهيد\" ٩/ ٢٠.\n(^٣) من (ف).\n(^٤) سيأتي برقم (٥٠٩) كتاب: الصلاة، باب: يرد المصلي من مرّ بين يديه.\n(^٥) انظر: \"الذخيرة\" ٢/ ١٥٥.","vol":"3","page":391},{"text":"وأما حديث محمود بن الربيع: فالكلام عليه من وجوهٍ:\nأحدها:\nهذا الحديث من أفراده (^١)، أخرجه هنا، وفي الوضوء والدعوات (^٢).\nثانيها: في التعريف برواته غير من سلف:\nأما محمود (ع) فهو ابن الربيع بن سراقة بن عمرو بن زيد بن عبدة بن عامر بن عدي بن كعب بن الخزرج بن الحارث بن الخزرج الأنصاري\n_________\n(^١) هكذا قال المصنف ﵀، وكأنه تبع في ذلك الحميدي حيث جعله في \"الجمع بين الصحيحين\" ٣/ ٤٧٨ من أفراد البخاري، وكذا المزي في \"الأطراف\" (١١٢٣٥) حيث أوهم أن البخاري انفرد بالتخريج لمحمود بن الربيع، ولم ينبه على أن مسلمًا أخرجه، وأيضًا ابن كثير فلما ذكر سند محمود بن الربيع في \"جامع المسانيد\" ٥/ ٤٢٨ (٩٢٧٩) وساق الحديث لم يعزه أيضًا لمسلم، وفي \"الأطراف بأوهام الأطراف\" للعراقي لم أجده كذلك، وقد نحا هذا النحو غير واحد إلا أن الحافظ ابن حجر تَنَبَّه لذلك -ومن قبله ابن القيسراني في \"الجمع بين رجال الصحيحين\" (١٩٦٣) - وبَيَّن أنه وهم فقد أخرجه مسلم في \"صحيحه\" (٣٣/ ٢٦٥) بعد حديث (٦٥٧) فقال: حدثنا إسحاق بن إبراهيم، أخبرنا الوليد بن مسلم، عن الأوزاعي، قال: حدثني الزهري، عن محمود بن الربيع قال: إني لأعقل مجة مجها رسول الله - ﷺ - من دلو في دارنا. قال محمود: فحدثني عتبان بن مالك قال: قلت: يا رسول الله إن بصري قد ساء .. وساق قصة أخرى. ينظر كلام الحافظ في \"النكت الظراف\" ٨/ ٣٦٣ (١١٢٣٥)، و\"الفتح\" ١١/ ١٥١ - ١٥٢.\nفائدة: قال الحافظ -مبينًا سبب ذلك الوهم-: قد أورد مسلم حديث عتبان بن مالك من طرق عن الزهري منها للأوزاعي عنه قصة محمود في المجة، ولم يتنبه لذلك الحميدي في جمعه فترجم لمحمود بن الربيع في الصحابة الذين انفرد البخاري بتخريج حديثهم، وساق له حديث المجة المذكورة، وكأنه لما رأى البخاري أفراده ولم يفرده مسلم ظن أنه حديث مستقل. اهـ \"الفتح\" ١١/ ١٥٢.\n(^٢) سيأتي برقم (١٨٩)، باب: استعمال فضل وضوء الناس. و(٦٣٥٤) باب: الدعاء للصبيان بالبركة.","vol":"3","page":392},{"text":"الخزرجي، أبو نعيم وقيل: أبو محمد مدني، مات سنة تسع وتسعين عن ثلاث وتسعين سنة (^١).\nوأما الزبيدي (خ، م، د، س، ق) فهو: أبو الهذيل محمد بن الوليد الحمصي قاضيها الثقة الحجة المفتي الكبير، روى عن مكحول، والزهري، وغيرهما، وعنه محمد بن حرب، ويحيى بن حمزة، وهو أثبت أصحاب الزهري.\nمات سنة سبع، وقيل: ثمان وأربعين ومائة وهو شاب. قاله أحمد بن محمد بن عيسى البغدادي، وقال ابن سعد: ابن سبعين سنة، روى لَهُ الجماعة سوى الترمذي (^٢). ولم يستثن شيخنا قطب الدين في \"شرحه\" الترمذي، واستثناؤه هو الصواب.\nفائدة:\nالزبيدي -بضم الزاي- نسبة إلى زبيد، قبيلة من مذحج -بفتح الميم وسكون الذال المعجمة- ذكر الحازمي فيها اختلافًا، وإنما قيل لَهُ زبيد؛ لأنه قَالَ: من يزبدني فأجيب. يقال: زبدت الرجل. أي: أرضخته بمال (^٣)، وفي الحديث: \"إنا لا نقبل زبد المشركين\" (^٤).\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٧/ ٤٠٢ (١٧٦١). \"الجرح والتعديل\" ٨/ ٢٨٩ (١٣٢٨). \"تهذيب الكمال\" ٢٧/ ٣٠١ - ٣٠٢ (٥٨١٥)، \"سير أعلام النبلاء\" ٣/ ٥١٩، ٥٢٠ (١٢٦)، \"شذرات الذهب\" ١/ ١١٦.\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٤٦٥. \"التاريخ الكبير\" ١/ ٢٥٤ (٨١١). \"الجرح والتعديل\" ٨/ ١١ - ١٢ (٤٩٤). \"تهذيب الكمال\" ٢٦/ ٥٨٦ - ٥٩١ (٥٦٧٣)، \"سير أعلام النبلاء\" ٦/ ٢٨١ - ٢٨٤ (١٢٢).\n(^٣) \"لسان العرب\" ٣/ ١٨٠٣، ١٨٠٤، مادة: [زبد].\n(^٤) رواه عبد الرزاق في \"مصنفه\" ١٠/ ٤٤٧ (١٩٦٥٩). وأبو عبيد في \"الأموال\" ص ١١١ (٦٣٠)، وابن أبي شيبة في \"مصنفه\" ٦/ ٥٢٠ (٣٣٤٣٤)، وابن زنجويه =","vol":"3","page":393},{"text":"وأما محمد بن حرب (ع) فهو الأبرش الخولاني الحمصي، سمع الأوزاعي وغيره، وتقضى دمشق، وهو ثقة، مات سنة أربع (وتسعين) (^١) ومائة، روى لَهُ الجماعة إلا مسلمًا، (كذا استثناه في \"الكمال\" (^٢) والمزي أثبته (^٣).\nالوجه الثالث:\nالمج: إرسال الماء من الفم مع نفخ، وقيل: لا يكون مجًّا حتَّى يباعد به. وفعل - ﷺ - ذلك؛ لأجل البركة منه - ﷺ -.\nوالدلو -بفتح الدال- وفيه لغتان التذكير والتأنيث.\nوفيه: جواز سماع الصغير وضبطه بالسن وهو مقصود الباب، وحديث محمود ظاهر فيه دون حديث ابن عباس، فإن من ناهز الاحتلام لا يسمى صغيرًا عرفًا.\nوقد اختلف العلماء في أول سن يصح فيه سماع الصغير، فقال\n_________\n= في \"الأموال\" ٢/ ٥٨٧ - ٥٨٨ (٩٦٣ - ٩٦٥)، والطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٦/ ١٩٤ - ١٩٥ (٤١٢٥ - ٤١٢٦)، والطبراني في \"الكبير\" ١٧/ ٣٦٤ (٩٩٨)، كلهم من طريق الحسن عن عياض بن حمار.\nورواه: أبو داود (٣٠٥٧). والترمذي (١٥٧٧). والطيالسي ٨/ ٤٠٩ (١١٧٨)، ٢/ ٤١٠ (١١٧٩). والبزار ٨/ ٤٢٤ (٣٤٩٤). والطبراني في \"الكبير\" ١٧/ ٣٦٤ (٩٩٩). والبيهقي ٩/ ٢١٦. وابن عبد البر في \"التمهيد\" ٢/ ١١ - ١٢. كلهم من طريق يزيد بن عبد الله الشخير عن عياض بن حمار، وقال الترمذي هذا حديث حسن صحيح وصححه الألباني في \"صحيح الترمذي\" (١٢٨١).\n(^١) في (ف): وسبعين.\n(^٢) من (ف).\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٤٧٠. \"التاريخ الكبير\" ١/ ٦٩ (١٦١). \"الجرح والتعديل\" ٧/ ٢٣٧ (١٢٩٩). \"تهذيب الكمال\" ٤٤/ ٢٥ (٥١٣٨)، \"سير أعلام النبلاء\" ٩/ ٥٧، ٥٨ (١٧)، \"شذرات الذهب\" ١/ ٣٤١.","vol":"3","page":394},{"text":"موسى بن هارون الحافظ: إِذَا فرق بين البقرة والدابة.\nوقال أحمد بن حنبل: إِذَا عقل وضبط. فذكر لَهُ عن رجل أنه قَالَ: لا يجوز سماعه حتَّى يكون لَهُ خمس عشرة سنة فأنكر قوله وقال: بئس القول. وقال القاضي عياض: حدد أهل الصنعة ذَلِكَ أن أقله سن محمود بن الربيع ابن خمس، كما ذكره البخاري في رواية أخرى، أنه كان ابن أربع.\nقَالَ ابن الصلاح: والتحديد بخمس هو الذي استقر عليه عمل أهل الحديث من المتأخرين، فيكتبون لابن خمس سنين فصاعدا: سمع، وَلِدُونَ خمس: حضر أو أُحْضر، والذي ينبغي في ذلك اعتبار التمييز، فإن فهم الخطاب ورد الجواب كان مميزًا صحيح السماع، وإن كان دون خمس، وإن لم يكن كذلك لم يصح سماعه، وإن كان ابن خمس بل ابن خمسين.\nقُلْتُ: وهذا نحو قول أحمد وموسى، وقد بلغنا عن إبراهيم بن سعيد الجوهري قَالَ: رأيت صبيًّا ابن أربع سنين قد حمل إلى المأمون قد قرأ القرآن ونظر في الرأي، غير أنه إِذَا جاع بكى (^١)، وحفظ القرآن أبو محمد عبد الله بن محمد الأصبهاني وله خمس سنين، فامتحنه فيه أبو بكر بن المقرئ، وكتب له بالسماع، وهو ابن أربع سنين.\nوحديث محمود لا يدل عَلَى التحديد بمثل سنه، وقال أبو عبد الله بن\nأبي صفرة: أخرج البخاري في هذا الباب حديث ابن عباس ومحمود بن\n_________\n(^١) ورد بهامش (س): روى هذِه الحكاية الخطيب في \"الكفاية\" بإسناده، وفي سندها أحمد بن كامل القاضي، وكان يعتمد على حفظه فيهم أهـ. وقال الدارقطني: كان متساهلًا، نقله عنه الذهبي في \"المغني\".","vol":"3","page":395},{"text":"الربيع، وأصغر في السن منهما عبد الله بن الزبير -ولم يخرجه- يوم رأى أباه يختلف إلى بني قريظة في غزوة الخندق، قَالَ لأبيه: يا أبتاه، رأيتك تختلف إلى بني قريظة فقال: يا بني إن رسول الله - ﷺ - أمرني أن آتيه بخبرهم، والخندق عَلَى أربع سنين من الهجرة، وعبد الله أول مولود وُلد في الهجرة (^١).\nقُلْتُ: حديث عبد الله هذا أخرجه البخاري كما سيأتي، وكذا مسلم (^٢).\nوعبد الله ولد في السنة الأولى، وقيل: عَلَى رأس عشرين شهرًا من الهجرة.\nواختلف في غزوة الخندق وهي غزوة الأحزاب؛ فقال ابن إسحاق: كانت في شوال سنة خمس، وكذا قَالَ ابن سعد وابن عبد البر (^٣)، وقال موسى بن عقبة: في شوال سنة أربع، ذكره البخاري كما سيأتي في موضعه.\nوقال النووي: إنه الأصح (^٤)؛ لحديث ابن عمر: عرضت عَلَى النبي - ﷺ - يوم أحد وأنا ابن أربع عشرة سنة فلم يجزني، وعرضت عليه يوم\n_________\n(^١) انظر في هذا: \"المحدث الفاصل\" ١٨٥ - ٢٠٠، \"الكفاية في علم الرواية\" ١٠٣ - ١١٨، \"مقدمة ابن الصلاح\" ١٢٨ - ١٣١، \"المقنع\" ١/ ٢٨٨ - ٢٩٢، و\"فتح المغيث\" ٢/ ٣ - ١٧.\n(^٢) سيأتي برقم (٣٧٢٠) كتاب: فضائل الصحابة، باب: مناقب الزبير بن العوام - ﵁ -. ورواه مسلم (٢٤١٦) كتاب: فضائل الصحابة، باب: من فضائل طلحة والزبير ﵄.\n(^٣) \"سيرة ابن هشام\" ٣/ ٢٢٩، \"الطبقات الكبرى\" ٢/ ٦٥، \"الدرر في اختصار المغازي والسير\" ص ١٧٩.\n(^٤) \"صحيح مسلم بشرح النووي\" ٨/ ١٧٧.","vol":"3","page":396},{"text":"الخندق وأنا ابن خمس عشرة فأجازني (^١)، ولا خلاف أن أحدًا في الثالثة، فيكون عُمر عبدِ الله بن الزبير أربعَ سنين عَلَى القول بأنه ولد في السنة الأولى من الهجرة، وأن الخندق كانت سنة خمس عَلَى القول الآخر، وهو المشهور في مولده، وأن الخندق في شوال سنة أربع، فيكون عمره سنتين وشهرًا، وهو دال لمن اعتبر التمييز ولم يقيده بالسنين.\n_________\n(^١) سيأتي برقم (٢٦٦٤) كتاب: الشهادات، باب: بلوغ الصبيان وشهادتهم، ورواه مسلم (١٨٦٨) كتاب: الإمارة، باب: بيان صن البلوغ، وأبو داود (٢٩٥٧)، والترمذي (١٣٦١)، والنسائي (٣٤٣١)، وابن ماجه (٢٥٤٣)، وأحمد ٢/ ١٧، وأبو عوانة (٦٤٧٥) واللفظ له.","vol":"3","page":397},{"text":"<span data-type='title' id=toc-266>١٩ - باب الْخُرُوجِ فِى طَلَبِ الْعِلْمِ</span>\nوَرَحَلَ جَابِرُ بْنُ عَبْدِ اللهِ مَسِيرَةَ شَهْرٍ إِلَى عَبْدِ اللهِ بْنِ أُنَيْسٍ فِي حَدِيثٍ وَاحِدٍ.\n\n٧٨ - حَدَّثَنَا أَبُو القَاسِمِ خَالِدُ بْنُ خَليٍّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ حَرْب قَالَ: قَالَ الأوزَاعِيُّ: أَخبَرَنَا الزُّهْرِيُّ، عَنْ عُبَيدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابن عَبَّاسِ، أَنَّهُ تَمَارى هُوَ وَالُحرُّ بْنُ قَيْسِ بْنِ حِصْنٍ الفَزَارِيُّ فِي صَاحِبِ مُوسَى، فَمَرَّ بِهِمَا أُبَيُّ بْنُ كَعْبٍ، فَدَعَاهُ ابن عَبَّاسٍ فَقَالَ: إِنِّى تَمَارَيتُ أَنَا وَصَاحِبِي هذا فِي صَاحِبِ مُوسَى الذِي سَأَلَ السَّبِيلَ إِلَى لُقِيِّهِ، هَلْ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَذكُرُ شَأنَهُ؟ فَقَالَ أُبَيُّ: نَعَمْ، سَمِعْتُ النَّبِيَّ - ﷺ - يَذْكُرُ شَأنَهُ يَقُولُ: \"بَيْنَمَا مُوسَى فِي مَلإٍ مِنْ بَنِي إِسْرَائِيلَ، إِذْ جَاءَهُ رَجُلٌ فَقَالَ: أَتَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ قَالَ مُوسَى. لَا. فَأَوْحَى اللهُ -﷿- إِلَى مُوسَى: بَلَى، عَبْدُنَا خَضِرٌ. فَسَأَلَ السَّبِيلَ إِلَى لُقِيِّهِ، فَجَعَلَ اللهُ لَهُ الُحوتَ آيَةً، وَقيلَ لَهُ اِذَا فَقَدْتَ الُحوتَ فَارْجِعْ، فَإنَّكَ سَتَلْقَاهُ، فَكَانَ مُوسَى - ﷺ - يَتَبعُ أثَرَ الحُوتِ فِي البَحْرِ. فَقَالَ فَتَى مُوسَى لِمُوسَى: أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الحُوتَ، وَمَا أَنْسَانِيهِ إِلا الشَّيْطَانُ أَنْ أَذْكُرَهُ. قَالَ مُوسَى: ﴿ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا﴾ [الكهف: ٦٤]، فَوَجَدَا خَضِرًا، فَكَانَ مِنْ شَأْنِهِمَا مَا قَصَّ اللهُ فِي كِتَابِهِ\". [انظر: ٧٤ - مسلم ٢٣٨٠ - فتح: ١/ ١٧٣]\nحدثنا أَبُو القَاسِمِ خَالِدُ بْنُ خَلِيٍّ قاضي حمص، ثنَا مُحَمَّدُ بْنُ حَرْبٍ، ثنا الأَوْزَاعِيُّ: أَخْبَرَني الزُّهْرِيُّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابن عَبَّاسٍ، أَنَّهُ تَمَارى هُوَ وَالْحُرُّ بْنُ قَيْسِ بْنِ حِصْنٍ الفَزَارِيُّ فِي صَاحِبِ مُوسَى .. الحديث، كما سلف قريبا سواء، وأراد به الرحلة في طلب العلم برًّا وبحرًا، وترجم عليه فيما تقدم الذهاب في البحر (^١).\n_________\n(^١) سبق برقم (٧٤).","vol":"3","page":398},{"text":"وفيه من الأسماء مما لم يسبق: عبد الله بن أنيس، والأوزاعي، وخالد بن خَلِيّ.\nفأما عبد الله بن أنيس (م، ٤) فهو: جهني، أنصاري حليفهم، عقبي، روى عنه أولاده: عطية، وعمرو، وضمرة، وغيرهم، شهد أُحدًا وما بعدها، واختلف في شهوده بدرًا، وهو الذي رحل إليه جابر فسمع منه حديث القصاص، وهو الذي بعثه النبي - ﷺ - إلى خالد بن (نُبيح) (^١) العنزي فقتله.\nلَهُ خمسة وعشرون حديثًا، روى له مسلم حديثًا واحدًا في ليلة القدر، وأخرج لَهُ أصحاب السنن الأربعة، ولم يذكره الكلاباذي وغيره فيمن روى لَهُ البخاري، وقد ذكر البخاري في كتاب: الرد عَلَى الجهمية فقال: ويذكر عن جابر بن عبد الله، عن عبد الله بن أنيس فذكره (^٢). مات سنة أربع وخمسين في خلافة معاوية (^٣).\nفائدة:\nفي أبي داود والترمذي عبد الله بن أنيس الأنصاري عنه ابنه عيسى، ولعله الأول، وفي الصحابة عبد الله بن أنيس، أو أنس، قيل: هو الذي رمى ماعزًا لما رجموه فقتله، وعبد الله بن أنيس قتل يوم اليمامة، وعبد الله بن أنيس العامري له وِفادة، وهو من رواية يعلى بن\n_________\n(^١) في (ج): فليح.\n(^٢) سيأتي بعد رقمِ (٧٤٨١) كتاب التوحيد والرد على الجهمية، باب قول الله ﴿وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ﴾.\n(^٣) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٤/ ٦٦، \"معجم الصحابة\" لابن قانع ٢/ ١٣٥ - ١٣٦ (٦٠٣). \"الاستيعاب\" ٣/ ٧ (١٤٨٥). \"أسد الغابة\" ٣/ ١٧٩ (٢٨٢٢)، \"الإصابة\" ٢/ ٢٧٨ (٤٥٥٠).","vol":"3","page":399},{"text":"الأشدق، وعبد الله بن أبي أنيسة قَالَ الوليد بن مسلم: حَدَّثَنَا داود بن عبد الرحمن المكي، عن عبد الله بن محمد بن عقيل، عن جابر قَالَ: سمعت حديثًا في القصاص لم يبق أحد يحفظه إلا رجل بمصر يقال له: عبد الله بن أبي أنيسة (^١).\nوأما الأوزاعي: فهو أحد الأعلام، أبو عمرو عبد الرحمن بن عمرو بن يحمد، وقيل: كان اسمه عبد العزيز، فسمى نفسه عبد الرحمن، أحد أتباع التابعين، كان يسكن دمشق خارج باب الفراديس، ثمَّ تحول إلى بيروت فسكنها مرابطًا إلى أن مات، وقيل: إن الأوزاع قرية بقرب دمشق، سميت بذلك؛ لأنه سكنها في صدر الإسلام قبائل شتى، وقيل: الأوزاع: بطن من حمير، وقيل: من أوزاع. أي: فرق وبقايا مجتمعة من قبائل شتى، وقيل: كان ينزل الأوزاع فغلب ذلك عليه، وقال ابن سعد: الأوزاع بطن من هَمْدان (^٢)، والأوزاعي من أنفسهم.\nروى عن عطاء ومكحول وغيرهما، ورأى ابن سيرين.\nوعنه قتادة ويحيى بن أبي كثير، وهما من شيوخه وأمم، وكان رأسًا في العلم والعبادة، وكان أهل الشام والمغرب عَلَى مذهبه قبل انتقالهم إلى مذهب مالك، وسئل عن الفقه -يعني: استفتي- وهو ابن ثلاث عشرة سنة، وقيل: إنه أفتى في ثمانين ألف مسألة، مات بالحمام سنة سبع وخمسين ومائة في آخر خلافة أبي جعفر، وولد سنة ثمان وثمانين (^٣).\n_________\n(^١) انظر ترجمتهم جميعًا في: \"أسد الغابة\" ٣/ ١٧٨ - ١٨١ (٢٨٢١ - ٢٨٢٥)، \"الإصابة\" ٢/ ٢٧٨ - ٢٧٩ (٤٥٤٧ - ٤٥٥١).\n(^٢) \"الطبقات الكبرى\" ٧/ ٤٨٨.\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٢٦ (١٠٣٤)، \"معرفة الثقات\" ٢/ ٨٣ =","vol":"3","page":400},{"text":"وأما خالد بن خَلي: فهو: أبو القاسم الحمصي الكلاعي، انفرد به البخاري (عن مسلم) (^١) وهو قاضي حمص، صدوق، أخرج له هنا، وفي التعبير، روى عن بقية وطبقته، وعنه ابنه محمد، وأبو زرعة الدمشقي، وأخرج لَهُ من أهل السنن النسائي فقط (^٢).\nوأما الحديث الذي رحل إليه جابر فهو في القصاص كما تقدم، وتد\nذكره البخاري في كتاب: الرد عَلَى الجهمية (^٣) آخر الكتاب، فقال:\nويذكر عن جابر بن عبد الله، عن عبد الله بن أنيس: سمعت النبي - ﷺ -\nيقول: \"يحشر (الله) (^٤) العباد فيناديهم بصوت يسمعه من بعد كلما\nيسمعه من قرب: أنا الملك، أنا الديان\" (^٥) لم يزد البخاري عَلَى\nهذا، وقد ذكره كما ترى غير مجزوم به، وذكره هنا مجزومًا به،\nفكأنه جزم بالرحلة دون الحديث (وألا) (^٦) يشكل عَلَى ما تقرر من\nتعليفات البخاري كما سلف في الفصول أول الكتاب، وقد رواه\nعبد الله بن عقيل عن جابر، وفيه أنه سمعه من عبد الله بن أنيس\nبالشام ولفظه: \"يُحْشَرُ العِبَادُ -أو النَّاسُ- عُرَاةً غُرْلًا بُهْمًا فيُنَادِيهِمْ\nبِصَوْتٍ يَسْمَعُهُ مَن بَعُدَ كما يَسْمعه مَنْ قَرُبَ: أَنَا المَلِكُ أَنَا الدَّيَّانُ،\n_________\n= (١٠٦٣)، \"الجرح والتعديل\" ٥/ ٢٢٦ (١٢٥٧)، \"تهذيب الكمال\" ١٧/ ٣٠٧ - ٣٠٨ (٣٩١٨)، \"سير أعلام النبلاء\" ٧/ ١٠٧ - ١٣٤ (٤٨).\n(^١) ساقطة من (ج).\n(^٢) انظر ترجمته في \"التاريخ الكبير\" ٣/ ١٤٦ (٤٩٨)، \"الجرح والتعديل\" ٣/ ٣٢٧ (١٤٦٩)، \"الثقات\" لابن حبان ٨/ ٢٢٥، \"تهذيب الكمال\" ٨/ ٥٠ - ٥٣ (١٦٠٣)، \"سير أعلام النبلاء\" ١٠/ ٦٤٠ - ٦٤١ (٢٢٤).\n(^٣) سيأتي معك في ثنايا الكتاب (الرد على الجهمية) ويراد به (كتاب التوحيد) آخر الصحيح، وقوله (الرد على الجهمية) رواية صحيحة للمستلمي وأبي ذر.\n(^٤) ساقطة من (ف).\n(^٥) سبق تخريجه.\n(^٦) في (خ): ولا.","vol":"3","page":401},{"text":"لَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ الجَنَّةِ أَنْ يَدْخُلَ الجَنَّةَ وَلِأَحَدٍ مِنْ أَهْلِ النَّارِ عِنْدَهُ حَقٌّ حَتَّى يقْتصه مِنْهُ حَتَّى اللَّطْمَةُ\" قَالَ: وكَيْفَ وَإِنَّا إِنَّمَا نَأْتِي عُرَاةً غُرْلًا؟ قَالَ: \"بِالْحَسَنَاتِ وَالسَّيِّئَاتِ\" (^١).\nومعنى: \"فيناديهم\" يأمر ملكا ينادي، أو يخلق صوتًا يسمعه الناس، وإلا فكلامه ليس بحرف ولا صوت (^٢). وفي رواية أبي ذر: \"فينادى\" عَلَى ما لم يسم فاعله (^٣).\n_________\n(^١) رواه أحمد ٣/ ٤٩٥، والبخاري في \"التاريخ الكبير\" ٧/ ١٦٩ - ١٧٠ (٧٦١)، وفي \"الأدب المفرد\" (٩٧٠)، وابن أبي عاصم في \"السنة\" (٥١٤)، وفي \"الآحاد والمثاني\" ٤/ ٧٩ - ٨٠ (٢٠٣٤)، والطبراني في \"الأوسط\" ٨/ ٢٦٥، ٢٦٦ (٨٥٩٣)، والحاكم ٢/ ٤٣٧ وصحح إسناده، والبيهقي في \"الأسماء والصفات\" ١/ ١٩٦ - ١٩٧ (١٣١)، ٢/ ٢٩ (٦٠٠)، والخطيب في \"الرحلة في طلب الحديث\" ص ١٠٩ - ١١٨ (٣١ - ٣٣)، وفي \"الجامع لأخلاق الراوي\" ٢/ ٢٢٥ - ٢٢٦ (١٦٨٦)، وابن عبد البر في \"جامع بيان العلم\" ١/ ٣٨٩ - ٣٩٠ (٥٦٥)، والمزي في \"تهذيب الكمال\" ٢٣/ ٣٩٣، ٣٩٤، قال الهيثمي في \"المجمع\" ١/ ١٣٣: عبد الله بن محمد ضعيف -يعني: ابن عقيل. قال الحافظ ابن حجر في \"الفتح\" ١/ ١٧٤: إسناده صالح. وحسنه الألباني في \"الأدب المفرد\" (٩٧٠).\n(^٢) قلت: هذا الكلام من مذهب الأشاعرة المخالف لعقيدة أهل السنة والجماعة في الصفات، قال شيخ الإسلام ابن تيمية في \"الرسالة البعلبكية\" ص ١٧٤ قوله: ﴿وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا﴾ [النساء: ١٦٤]، وقوله: ﴿وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ﴾ [الأعراف: ١٤٣] وقوله: ﴿وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا (٥٢)﴾ [مريم: ٥٢] وقوله: ﴿فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى (١١) إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى (١٢) وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى (١٣)﴾ [طه: ١١ - ١٣].\nالآيات دليلٌ على تكليم سمعهُ موسى والمعنى المجرد لا يُسمع بالضرورة، ومن قال إنه يسمع فهو مكابر.\nودليل على أنه ناداه، والنداء لا يكون إلا صوتًا مسموعًا، لا يعقل في لغة العرب لفظ النداء لغير صوت مسموع لا حقيقة ولا مجازًا. اهـ.\n(^٣) هكذا ذكر المصنف، ولم تُذْكر هذه الرواية في \"اليونينية\" ٩/ ١٤١.","vol":"3","page":402},{"text":"(ومعنى: \"غُرلا\" غير مختونين و\"بهما\": أصحاء) (^١).\nوهذا الطريق الذي سقناه أخرجه الحارث بن أبي أسامة في \"مسنده \" (^٢) وغيره. ورواه الحافظ أبو بكر الخطيب في كتاب \"الرحلة\" (^٣) من (حديثه) (^٤) عنه قَالَ: قدمت عَلَى أنيس مصر، ورواه كذلك من طريق أبي جارود العبسي عن جابر وهي ضعيفة (^٥).\nوذكر ابن يونس أيضًا قدومه إلى مصر في حديث القصاص، لكن لعقبة بن عامر، فيحتمل تعدد الواقعة، ووقع في كتاب ابن بطال أن الحديث الذي رحل بسببه جابر إلى عبد الله بن أنيس هو حديث الستر عَلَى المسلم (^٦)، وليس كذلك، فذاك رحل فيه أبو أيوب الأنصاري إلى عقبة بن عامر.\nأخرجه الحاكم بإسناده، وأنه لما أتى إلى عقبة قَالَ: ما جاء بك؟ قَالَ: حديث لم يبق أحد سمعه من رسول الله - ﷺ - غيري وغيرك، في ستر المؤمن؛ فقال عقبة: نعم، سمعت رسول الله - ﷺ - يقول: \"مَنْ سَتَر مُؤمنًا في الدُّنيا عَلَى خزية سَتَرَهُ الله يومَ القِيامة\" فقال أبو أيوب: صدقتَ، ثمَّ انصرف أبو أيوب إلى راحلته، فركبها راجعًا إلى المدينة (^٧).\n_________\n(^١) ساقطة من (ج).\n(^٢) كما في \"بغية الباحث\" ص ٣٢ (٣٩) باب: الرحلة في طلب العلم.\nقلت: إسناده ضعيف جدًّا: فيه الواقدي شيخ الحارث قال عنه الحافظ ابن حجر في \"التقريب\" (٦١٧٥): متروك مع سعة علمه.\n(^٣) في هامش (س): رحلة جابر إلى الشام، أخرجها الإمام أحمد في \"المسند\" وقال: حدثنا يزيد بن هارون، أنا عمار بن يحيى … [باقي الكلام غير واضح بالأصل].\n(^٤) في (ف): حديث.\n(^٥) \"الرحلة في طلب الحديث\" ص ١٠٩ - ١١٨ (٣١ - ٣٣).\n(^٦) \"شرح ابن بطال\" ١/ ١٥٩.\n(^٧) \"معرفة علوم الحديث\" للحاكم ص ٧ - ٨.","vol":"3","page":403},{"text":"فائدة:\nرحل جماعات إلى حديث واحد من أماكن شاسعة. قَالَ عمرو بن أبي سلمة للأوزاعي: أنا ألزمك منذ أربعة أيام ولم أسمع منك إلا ثلاثين حديثًا. فقال: وتستقل ثلاثين حديثًا في أربعة أيام؟! لقد سار جابر إلى مصر واشترى راحلة يركبها حتَّى سأل عقبة عن حديث واحد وانصرف، وهذا قَدْ قدمناه.\nوعن مالك أن رجلًا خرج إلى مسلمة بن مخلد بمصر في حديث سمعه (^١).\nوعن ابن بريدة، أن رجلًا من الصحابة رحل إلى فضالة بن عبيد وهو بمصر في حديث سمعه. وعن سعيد بن المسيب: لقد كنت أسير الأيام والليالي في طلب الحديث الواحد.\nورحل عُبيد الله بن عدي بن الخيار إلى عليّ بن أبي طالب بالعراق لحديثٍ واحدٍ، وأبو عثمان النهدي من العراق إلى المدينة في حديثٍ واحدٍ عن أبي هريرة، وابن الديلمي رَحَلَ من فلسطين إلى عبد الله بن عمرو بالطائف لحديثٍ واحدٍ، وأبو معشر من الكوفة إلى البصرة لحديث واحد بَلَغَه عن أبان بن أبي عياش، وشُعبة من البصرة إلى مكة -شرَّفها الله تعالى- ولم يرد الحج لحديث واحد، وعلي بن المبارك من مَرو إلى هارون بن المغيرة بالبصرة لحديث واحد،\n_________\n(^١) رواه أحمد ٤/ ١٠٤، والطبراني في \"الكبير\" ١٩/ (١٠٦٧)، وفي \"الأوسط\" ٦/ ٧٢ (٥٨٢٧)، وفي \"مسند الشاميين\" ٤/ ٣٤١ (٣٥٠٢)، قال الهيثمي في \"المجمع\" ١/ ١٣٤ رجال \"الكبير\" رجال الصحيح.\nتنبيه: والرجل الذي رحل إلى مسلمة بن مخلد كما ذكر في الحديث هو: عقبة بن عامر.","vol":"3","page":404},{"text":"وزيد بن الحباب رحل من البصرة إلى المدينة في حديث واحد، ومن المدينة إلى موسى بن علي بمصر، وصالح بن محمد جزرة رحل إلى خراسان بسبب حديث عن الأعمش (^١).\nفائدة أخرى:\nذكر البخاري قريبًا الرحلة في المسألة النازلة وذكر فيه حديث المرضعة (^٢)\nومن الدليل على الرحلة أيضًا قوله - ﷺ -: \"من سلك طريقًا يطلب به علمًا سهل الله له به طريقًا إلى الجنة\" (^٣) الحديث بطوله. وقوله - ﷺ -: \"إنَّ الناسَ لكم تبعٌ وإنَّ رجالًا يأتونَكم مِنْ أقطارِ الأرضِ يَتَفقهون في الدين، فإذا أتوكم فاسْتوصو ابهم خيرًا\" أخرجه الترمذي، وفيه: \"رجال مِنْ قِبل المشرق يتعلمون، فإذا جاءوكم فاسْتَوصوا بهم خَيْرا\" قَالَ: وكان أبو سعيد إِذَا رآنا يقول: مرحبًا بوصيةِ رسول الله - ﷺ - (^٤).\nوقال الشعبي: لو أن رجلًا سافر من أقصى الشام إلى أقْصَى اليمن، فحفظ كلمةً تنفعه فيما بقي من عمره، لم أر سفره يضيع (^٥).\nوقيل في قوله تعالى حكاية عن موسى - ﷺ -: ﴿أَوْ أَمْضِيَ حُقُبًا﴾ [الكهف: ٦٠] جمع حقب وهو ثمانون سنة.\n_________\n(^١) انظر في ذلك: \"المحدث الفاصل بين الراوي والواعي\" ص ٢٢٩ - ٢٣٣. \"الرحلة في طلب الحديث\" ص ١٠٩ - ١٦٥ (٣١ - ٦٦). \"جامع بيان العلم\" ١/ ٣٨٨ - ٤٠٠ (٥٦٣ - ٥٧٨).\n(^٢) سيأتي برقم (٨٨).\n(^٣) سبق تخريجه.\n(^٤) رواه الترمذي (٢٦٥٠)، وابن ماجه (٢٤٩)؛ وضعفه الألباني في \"ضعيف ابن ماجه\" (٥٠).\n(^٥) رواه أبو نعيم في \"الحلية\" ٤/ ٣١٣.","vol":"3","page":405},{"text":"<span data-type='title' id=toc-267>٢٠ - باب فَضْلِ مَنْ عَلِمَ وَعَلَّمَ</span>\n٧١ - حَدَّثَنَا مُحَمُّدُ بْنُ العَلَاءِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُ مَا بَعَثَنِي اللهُ بِهِ مِنَ الهُدى وَالْعِلْمِ كَمَثَلِ الغَيْثِ الكَثِيرِ أَصَابَ أَرْضًا، فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتِ المَاءَ، فَأَنْبَتَتِ الكَلأَ وَالْعُشْبَ الكَثِيرَ، وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ المَاءَ، فَنَفَعَ اللهُ بِهَا النَّاسَ، فَشَرِبُوا وَسَقَوْا وَزَرَعُوا، وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرى، إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً، وَلَا تُنْبِتُ كَلأً، فَذَلِكَ مَثَلُ مَنْ فَقِهَ فِي دِينِ اللهِ وَنَفَعَهُ مَا بَعَثَنِي اللهُ بِهِ، فَعَلِمَ وَعَلَّمَ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا، وَلَمْ يَقْبَلْ هُدى اللهِ الذِي أُرْسِلْتُ بِهِ\". قَالَ أَبُو عَبْدِ اللهِ: قَالَ إِسْحَاق: وَكَانَ مِنْهَا طَائِفَة قَيَّلَتِ الَماءَ. قَاعٌ: يَعْلُوهُ الَماءُ، وَالصَّفْصَفُ: الُمسْتَوِي مِنَ الأرْضِ. [مسلم: ٢٢٨٢ - فتح: ١/ ١٧٥]\nحَدَّثنَا مُحَمَّدُ بْنُ العَلَاءِ ثنَا حَمَّادُ بْنُ أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُ مَا بَعَثَني اللهُ بِهِ مِنَ الهُدى وَالْعِلْم كَمَثَلِ الغَيْثِ الكَثِيرِ أَصَابَ أَرْضًا، فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتِ المَاءَ، فَأَنْبَتَتِ الكَلأَ وَالْعُشْبَ الكَثِيرَ، وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ المَاءَ، فَنَفَعَ اللهُ بِهَا النَّاسَ، فَشَرِبُوا وَسَقَوْا وَزَرَعُوا، وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرى، إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً، وَلَا تُنْبِتُ كَلأً، فَذَلِكَ مَثَلُ مَنْ فَقِهَ فِي دِينِ اللهِ وَنَفَعَهُ مَا بَعَثَني اللهُ بِهِ، فَعَلِمَ وَعَلَّمَ، وَمَثَلُ مَنْ لَمْ يَرْفَع بِذَلِكَ رَأْسًا، وَلَمْ يَقْبَلْ هُدى اللهِ الذِي أُرْسِلْتُ بهِ\". قَالَ إِسْحَاقُ: وَكَان مِنْهَا طَائِفَةٌ قَيَّلَتِ المَاءَ. قَاعٌ: يَعْلُوهُ المَاءُ، وَالمُصطَفُّ: (^١) المُسْتَوِي مِنَ الأَرْضِ.\n_________\n(^١) في الأصل: وَالصَّفْصَفُ. وكذا باليونينية، وصوبها في الهامش إلى المصطف، وسيأتي تعليق المصنف على هذا الاختلاف.","vol":"3","page":406},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم في الفضائل من حديث حماد أيضًا (^١).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا شيخ البخاري وشيخ شيخه. أما شيخه فهو: محمد بن العلاء (ع)، أبو كريب الهمداني الكوفي. روى عنه: مسلم أيضًا والأربعة وغيرهم وهو صدوق لا بأس به، وهو مكثر. قَالَ أبو العباس بن سعيد: ظهر لَهُ بالكوفة ثلاثمائة ألف حديث، مات سنة ثمان وأربعين ومائتين (^٢).\nوأما شيخ شيخه فهو: أبو أسامة، (ع) حمَّاد بن أسامة بن زيد الهاشمي القرشي الكوفي، مولى الحسن بن علي أو غيره.\nروى عن بريد وغيره، وأكثَرَ عن هشام بن عروة، لَهُ عنه ستمائة حديث. وعنه الشافعي وأحمد وغيرهما.\nوكان ثقة ثبتًا صدوقًا. رُوي عنه أنه قَالَ: كتبت بأصبعي هاتين مائة ألف حديث.\nمات سنة إحدى ومائتين وهو ابن ثمانين سنة فيما قيل، وليس في الصحيحين من هو بهذِه الكنية سواه (^٣).\n_________\n(^١) رواه مسلم (٢٢٨٢) باب: بيان مثل ما بعث النبي - ﷺ - من الهدى والعلم.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٠٥ (٢٤٤). \"الجرح والتعديل\" ٨/ ٥٢ (٢٣٩). \"تهذيب الكمال\" ٢٦/ ٢٤٣ (٥٥٢٩)، \"سير أعلام النبلاء\" ١١/ ٣٩٤ - ٣٩٨ (٨٦)، \"شذرات الذهب\" ٢/ ١١٩.\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٢٨/ ٣ (١١٣). \"الجرح والتعديل\" ٣/ ١٣٢ (٦٠٠). \"تهذيب الكمال\" ٧/ ٢١٧ (١٤٧١). \"مقدمة فتح الباري\" ص ٣٩٩.","vol":"3","page":407},{"text":"وفي النسائي: أبو أسامة الرقي النخعي زيد بن علي بن دينار صدوق (^١). وليس في الكتب الستة من اشتهر بهذِه الكنية سواهما.\nوبُريد -بضم أوله- وأبو بُردة، اسمه: عامر، عَلَى الأصح كما سلف.\nوأبو موسى اسمه: عبد الله بن قَيْس كما سلف كل ذَلِكَ في باب: أي الإسلام أفضل؟.\nثالثها: قوله: (قَالَ إسحاق): كذا وقع في البخاري غير منسوب في غير ما موضع منه، وهو من المواضع المشكلة في البخاري، وهو يروي عن إسحاق جماعة، وقيل: إنه ابن راهويه.\nقَالَ أبو علي الجياني: روى البخاري عن إسحاق بن إبراهيم الحنظلي، وإسحاق بن إبراهيم السعدي، وإسحاق بن منصور الكَوْسَج، عن حمَّاد بن أسامة. وروى مسلم أيضًا عن إسحاق بن منصور الكوسج، عن حماد أيضًا هذا كلامه (^٢). وإسحاق هذا لا يخرج عن أحد هؤلاء ويظهر أن يكون ابن راهويه؛ لإكثار البخاري عنه. وقد حكى الجيَّاني عن ابن السكن الحافظ أن ما كان في كتاب البخاري عن إسحاق غير منسوب، فهو ابن راهويه.\nرابعها: في ضبط ألفاظه ومعانيه:\nفـ \"الغيث\": المطر وغِيثت الأرض فهي مغيثة ومَغْيُوثة، يقال: غاث الغيث الأرض إِذَا أصابها، وغاث الله البلاد يغيثها غيثًا.\n_________\n(^١) انظر ترجمته في: \"الجرح والتعديل\" ١/ ٥٦٩ (٢٥٧٩). \"الثقات\" لابن حبان ٨/ ٢٥١. \"تهذيب الكمال\" ١٠/ ٩٩ (٢١٢٢). \"الكاشف\" ١/ ٤١٨ (١٧٥٠).\n(^٢) \"تقييد المهمل\" ٣/ ٩٧٣ - ٩٧٤.","vol":"3","page":408},{"text":"قوله: \"نَقِيَّة\" هو- بنون مفتوحة ثمَّ قاف مكسورة ثمَّ ياء مثناة تحت- أي: طيبة كما جاء في رواية مسلم (^١).\nورواه الخطابي وغيره بثاء مثلثة، ثمَّ غين معجمة، ثمَّ باء موحدة.\nقَالَ: وهو: مستنقع الماء في الجبال والصخور (^٢).\nقَالَ القاضي: وهو تصحيف ولم نَرْوه إلا \"نقية\" -بالنون (^٣) - والذي ذكره الخطابي فيه قلب للمعنى؛ لأن الثغاب لا تنبت، وإنما يمكن حمله عَلَى الطائفة الثانية دون الأولى، وذكر بعضهم: \"بقعة\" بدل ذلك، والصحيح الأول وهو الرواية.\nوقوله: (قَبِلَتِ المَاءَ) هو بالموحدة بعد القاف (والْكَلأَ): مقصور مهموز، يقع عَلَى الرطب واليابس من النبات كما قاله الجوهري وغيره (^٤)، ويطلق العشب والخلا عَلَى الرطب منه. وقال الخطابي (^٥) وابن فارس (^٦): يقع الخلا عَلَى اليابس. وهو شاذ ضعيف، كما قاله النووي (^٧).\nويقال لليابس: الهشيم والحشيش. قَالَ الجوهري: ولا يطلق الحشيش عَلَى الرطب (^٨). وهو ما نقله البطليوسي في \"أدب الكاتب\" عن الأصمعي، ونقل عن أبي حاتم إطلاقه عليه.\n_________\n(^١) برقم (٢٢٨٢) كتاب: الفضائل، باب: مثل ما بعث النبي - ﷺ - من الهدى والعلم.\n(^٢) \"أعلام الحديث\" ١/ ١٩٨.\n(^٣) \"إكمال المعلم\" ٧/ ٢٥٠.\n(^٤) \"الصحاح\" ١/ ٦٩. و\"لسان العرب\" ٧/ ٣٩٠٩.\n(^٥) \"أعلام الحديث\" ١/ ٢١٥.\n(^٦) \"مجمل اللغة\" ١/ ٢٩٨.\n(^٧) \"صحيح مسلم بشرح النووي\" ١٥/ ٤٦.\n(^٨) \"الصحاح\" ٣/ ١٠٠١.","vol":"3","page":409},{"text":"وقوله: \"أَجَادِبُ\": هو: -بالجيم والدال المهملة- جمع جدب عَلَى غير قياس، وقياسه أن يكون جمع أجدب كما قالوا في جمع حسن: محاسن، وقياسه أن يكون جمع محسن، وفيه رواية ثانية: أنها بالمعجمة، حكاها القاضي، والخطابي وقال: هي صلاب الأرض التي تمسك الماء (^١).\nقَالَ القاضي: لم يرو هذا الحرف في مسلم وغيره إلا بالدال المهملة من الجدب الذي هو ضد الخِصَب. وعليه شرح الشارحون وصحفه، فقال بعضهم: أحارب -بالحاء والراء المهملتين (^٢) - وليس بشيء كما قاله الخطابي.\nوقال بعضهم: أجارد -بالجيم والراء والدال- وهو صحيح المعنى إن ساعدته الرواية. قَالَ الأصمعي: الأجارد من الأرض: التي لا تنبت الكلأ، معناه: أنها جرداء بارزة لا يسترها النبات. وقال بعضهم: إنما هي أخاذات -بالخاء والذال المعجمتين سقط منها الألف- جمع أخاذة وهي: المساكات التي تمسك الماء كالغدران (^٣).\nوقوله: (وَسَقَوْا) (يقال) (^٤): سقى وأسقى بمعنى، وقيل: سقاه: ناوله (ليشرب) (^٥) وأسقاه: جعل لَهُ سقيا.\nوقوله: (طَائِفَةً أُخْرى) أي: قطعة أخرى.\n_________\n(^١) \"إكمال المعلم\" ٧/ ٢٤٩ - ٢٥٠. \"أعلام الحديث\" ١/ ١٩٨.\n(^٢) لا حاجة إلى تقييد الراء بالإهمال، إذ لا نظير لها، كما يأتي تنبيه سبط بن العجمي على ذلك مرارًا.\n(^٣) ذكره المازري في \"المعلم\" ٢/ ٣٥٠.\n(^٤) في (ج): (يعني).\n(^٥) في (ف): الشرب.","vol":"3","page":410},{"text":"و\"القيعان\" -بكسر القاف- جمع قاع وهي الأرض المستوية، وقيل: الملساء، وقيل: التي لا نبات فيها. ويجمع أيضًا عَلَى قوع وأقواع.\nوالقيعة: -بكسر القاف- بمعنى القاع، والفقه: الفهم كما سلف.\nوقوله: (مَنْ فَقِهَ): ضم القاف فيه أشهر من كسرها، والوجهان مرويان.\nوقوله: (قَالَ إِسْحَاقُ: وَكَانَ مِنْهَا طَائِفَةٌ قيَلَتِ المَاءَ) قيده الأصيلي: بالمثناة تحت. قَالَ: وهو تصحيف منه، وإنما هو بالباء الموحدة. وقال غيره: معناه: شربت القيل، وهو شرب نصف النهار، يقال: قيلت الأبل: إِذَا شربت نصف النهار. وقيل معناه: جمعت وحبست.\nقَالَ القاضي: ورواه سائر الرواة غير الأصيلي: قبلت (^١). يعني: -بالموحدة- في الموضعين أول الحديث. وفي قول إسحاق، فعلى هذا إنما خالف إسحاق في لفظ (طائفة) جعلها مكان (نقية).\nقوله: (والمصطف): المستوي من الأرض، كذا وقع في نسخ والصواب (وَالصَّفْصَفُ): المستوي من الأرض وكذا ذكره البخاري في كتاب التفسير في سورة طه، وهذا إشارة إلى تفسير قوله تعالى: ﴿قَاعًا صَفْصَفًا﴾ [طه: ١٠٦].\nخامسها: هذا الحديث من بديع كلامه ووجيزه وبليغه - ﷺ - في السَّبْر والتقسيم ورد الكلام بعضه عَلَى بعض، فإنه ذكر ثلاثة أمثلة ضربها في الأرض، اثنان منها محمودان، ثمَّ جاء بعده بما تضمنه ذَلِكَ فقال: \"فَذَلِكَ مَثَلُ مَنْ فَقِهَ فِي دِينِ اللهِ\" إلى آخره، فهو جامع لمراتب الفقهاء والمتفقهين، فالأول: مثل الأرض التي قبلت الماء وأنبتت الكلأ\n_________\n(^١) \"إكمال المعلم\" ٧/ ٢٤٩.","vol":"3","page":411},{"text":"والعشب الكثير، فانتفعت بالري والتريي في نفسها، وانتفع الناس بالرعي بما أنبتت، فهذا كالذي فقه في نفسه، وكان قلبه نقيًّا من الشكوك، فعلم ما يحمله وعلمه الناس.\nوالثاني: مثل الأرض التي أمسكت الماءَ، فانتفع الناس به فشربوا وسقوا وزرعوا، فهذا كالذي حمل علما وبلغه غيره، فانتفع به ذَلِكَ الغير.\nقَالَ القاضي: قوله: (وزرعوا) راجع إلى المثال الأول أيضًا؛ إذ ليس في المثال الثاني أنها أنبتت شيئًا (^١).\nقُلْتُ: لكن المراد أنهم انتفعوا بالماء فزرعوا عليه، فلا حاجة إلى كونها أنبتت.\nوالثالث: مثل الأرض السباخ التي لا تنبت كلأً ولا تمسك ماءً، فهذا كالذي سمع العلم فلم يحفظه ولم يعه، فلم ينتفع ولم ينفع غيره.\n_________\n(^١) \"إكمال المعلم\" ٧/ ٢٥٠.","vol":"3","page":412},{"text":"<span data-type='title' id=toc-268>٢١ - باب رَفْعِ الْعِلْمِ وَظُهُورِ الْجَهْلِ</span>\nوَقَالَ رَبِيعَةُ: لَا يَنْبَغِي لأَحَدٍ عِنْدَهُ شَيءٌ مِنَ العِلْمِ أَنْ يُضَيِّعَ نَفْسَهُ.\n\n٨٠ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يُرْفَعَ العِلْمُ، وَيَثْبُتَ الجَهْلُ، وَيُشْرَبَ الخَمْرُ، وَيَظْهَرَ الزِّنَا\". [٨١، ٥٢٣١، ٥٥٧٧، ٦٨٠٨ - مسلم ٢٦٧١ - فتح: ١/ ١٧٨]\n\n٨١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: لأُحُدِّثَنَّكُمْ حَدِيثًا لَا يُحَدِّثُكُمْ أَحَدٌ بَعْدِي، سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَقِلَّ العِلْمُ، وَيَظْهَرَ الجَهْلُ، وَيَظْهَرَ الزِّنَا، وَتَكْثُرَ النِّسَاءُ وَيَقِلَّ الرِّجَالُ، حَتَّى يَكُونَ لِخَمْسِينَ امْرَأةً القَيِّمُ الوَاحِدُ\". [انظر: ٨٠ - مسلم: ٢٦٧١ - فتح: ١/ ١٧٨]\nحدثنا عِمْرَانُ بْنُ مَيْسَرَةَ، ثنَا عَبْدُ الوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يُرْفَعَ العِلْمُ، وَيَثْبُتَ الجَهْلُ، وَيُشْرَبَ الخَمْرُ، وَيَظْهَرَ الزِّنَا\".\nحَدَّثَنَا مُسَدَّدٌ، ثنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: لأحُدِّثَنَّكُمْ حَدِيثًا لَا يُحَدِّثُكُمْ أَحَدٌ بَعْدِي، سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَقِلَّ العِلْمُ، وَيَظْهَرَ الجَهْلُ، وَيَظْهَرَ الزِّنَا، وَتَكْثُرَ النِّسَاءُ وَيَقِلَّ الرَّجَالُ، حَتَّى يَكُونَ لِخَمْسِينَ أمْرَأةً القَيِّمُ الوَاحِدُ\".\nالكلام عليه من أوجه:\nأحدها:","vol":"3","page":413},{"text":"هذا الحديث أخرجه مسلم أيضًا في العلم عن شيبان، عن عبد الوارث به (^١)، وأخرج الثاني عن محمد بن المثنى وبندار، عن غندر، عن شعبة (به) (^٢)، وعن أبي بكر بن أبي شيبة، عن محمد بن بشر، [و] (^٣) عن أبي كريب، عن أبي أسامة (وعبدة) (^٤)؛ كلهم عن شعبة به ولفظه: \"ويفشو الزنا ويذهب الرجال ويبقى النساء\" (^٥).\nوفي بعض طرق \"الصحيح\": \"ويكثر الجهل ويكثر الزنا\" وفي أخرى: \"ويكثر شرب الخمر\" (^٦).\nثانيها: في التعريف برجاله: وقد سلف التعريف بهم خلا عمران بن ميسرة وأبا التياح، ويحيى هو ابن سعيد القطان.\nفأما أبو التياح فهو: بمثناة فوق ثمَّ مثناة تحت ثمَّ ألف ثمَّ حاء مهملة، واسمه يزيد بن حميد الضبعي من أَنْفَسِهم، وليس في الستة من يشترك معه في هذِه الكنية، وربما كني بأبي حماد، وهو ثقة ثبت صالح. وعنه ابن علية وغيره، مات سنة ثمانٍ وعشرين ومائة (^٧).\n_________\n(^١) برقم (٢٦٧١/ ٨) باب: رفع العلم وقبضه وظهور الجهل والفتن في آخر الزمان.\n(^٢) ساقطة من (ج).\n(^٣) زيادة يقتضيها السياق؛ لأن أبا كريب شيخ الإمام مسلم.\n(^٤) في (ف): وعنه.\n(^٥) رواه مسلم (٢٦٧١/ ٩) كتاب: العلم، باب: رفع العلم وقبضه وظهور الجهل والفتن في آخر الزمان.\n(^٦) ستأتي برقم (٥٢٣١) كتاب: النكاح، باب: يقلُّ الرجال ويكثر النساء.\n(^٧) هو الإمام الحجة أبو التياح يزيد بن حميد الضبعي البصري. حدث عن أنس بن مالك، وعبد الله بن الحارث بن نوفل، ومطرف بن الشخير، وأبي عثمان النهدي، وحمران بن أبان، وغيرهم. وعنه: سعيد بن أبي عروبة، وشعبة، وهمام، وحماد بن سلمة وغيرهم، وثقه أحمد ويحيى بن معين، والنسائي.\nمات سنة ثمان وعشرين ومائة، وقيل: بل توفي سنة ثلاثين ومائة. =","vol":"3","page":414},{"text":"وأما عمران فهو: أبو الحسين المنقري البصري، روى عنه البخاري وأبو داود وأبو زرعة، مات سنة ثلاث وعشرين ومائتين (^١).\nثالثها: مناسبة قول ربيعة للتبويب في رفع العلم (أن من كان فيه فهم وقبول للعلم فلا يضيع نفسه بإهماله بل يقبل عليه ويهتم به، فإنه إِذَا لم يفعل ذَلِكَ أدى إلى رفع العلم) (^٢)؛ لأن البليد لا يقبل العلم فهو عنه مرتفع، فلو لم تصرف الهمة إليه أدى إلى رفعه مطلقًا.\nويحتمل أن المراد به أن العالم ينبغي له تعظيم العلم بأن لا يأتي أهل الدنيا؛ إجلالًا له، فإنه إِذَا أكثر منهم أداه ذَلِكَ إلى قلة الاشتغال والاهتمام به، ويحتمل معنى ثالثًا أن من هذا حاله لا يضيع نفسه بأن يجعله للأغراض الدنيوية، بل يقصد به الإخلاص؛ لتحصل له الثمرات الأخروية فيكون جامعًا للعلم والعمل به.\nرابعها: في ألفاظه ومعانيه:\nالأشراط: العلامات كما تقدم الكلام عليه في حديث جبريل،\n_________\n= انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٣٨، \"طبقات خليفة\" ص ٢١٦، \"التاريخ الكبير\" ٨/ ٣٢٦ (٣١٨٨)، \"تهذيب الكمال\" ٣٢/ ١٠٩ - ١١٢ (٦٩٧٨)، \"سير أعلام النبلاء\" ٥/ ٢٥١ - ٢٥٢ (١١٥)، \"شذرات الذهب\" ١/ ١٧٥.\n(^١) عمران بن ميسرة المنقري، أبو الحسن البصري الأدمي.\nروى عن: نجادة بن سلم، وحفص بن غياث، وعباد بن العوام، وعبد الله بن إدريس، وعبد الرحمن بن محمد المحاربي، وعبد الوارث بن سعيد.\nروى عنه، وأبو بكر محمد بن هانئ الأثرم، مات سنة ثلاث عشرين ومائتين.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٤٢٩ (٢٨٨٣)، \"الجرح والتعديل\" ٦/ ٣٠٦ (١٦٩٩)، \"الثقات\" لابن حبان ٨/ ٤٩٨، \"تهذيب الكمال\" ٢٢/ ٣٦٣ - ٣٦٤ (٤٥٠٨)، \"الكاشف\" ٢/ ٩٥ (٤٢٧٨).\n(^٢) ساقط من (ج).","vol":"3","page":415},{"text":"والشَّرَط أيضًا: رذال المال، والأشراط: (الأرذال) (^١)؛ فعلى هذا يكون المعنى: ما ينكره الناس من صغار أمورها قبل قيامها. ونقل الجوهري، عن يعقوب أن الأشراط: الأشراف أيضًا (^٢). فهو إذن من الأضداد.\nوالمراد برفع العلم قبض أهله كما سيأتي قريبًا في باب: كيف يقبض العلم، وكذا قلته بموتهم لا بمحوه من الصدور، فيتخذ الناس عند ذَلِكَ رءوسًا جهالًا يتحملون في دين الله برأيهم، ويفتون بجهلهم. قَالَ القاضي عياض: وقد وجد ذَلِكَ في زمننا كما أخبر - ﷺ - فنسأل الله السلامة والعافية في القول والعمل (^٣).\nقُلْتُ: فكيف لو أدرك زماننا؟ فإنا لله وإنا إليه راجعون.\nوقوله: (وَيَثْبُتَ الجَهْلُ) هو من الثبوت. قَالَ النووي: وكذا هو في أكثر نسخ مسلم (^٤)، وفي بعضها: \"يبث\" بمثناة تحت في أوله ثمَّ باء موحدة ثمَّ ثاء مثلثة أي: ينتشر.\nوقوله: (وَيُشْرَبَ الخَمْرُ) أي: يشرب شربًا فاشيًا كما جاء في رواية: \"ويكثر شرب الخمر\" (^٥).\nوالزنا: يمد ويقصر، والأولى: لغة أهل نجد، والثانية: لغة أهل الحجاز\nوقوله: (لأحَدِّثَنَّكُمْ) كذا في البخاري، وفي \"صحيح مسلم\":\n_________\n(^١) في (خ): الأراذل.\n(^٢) \"الصحاح\" ٣/ ١١٣٦.\n(^٣) \"إكمال المعلم\" ٨/ ١٦٧.\n(^٤) \"صحيح مسلم بشرح النووي\" ١٦/ ٢٢١.\n(^٥) سيأتي برقم (٥٢٣١) كتاب: النكاح، باب: يقل الرجال ويكثر النساء.","vol":"3","page":416},{"text":"ألا أحدثكم (^١)، بـ (ألا) التي للاستفتاح. وفيه أيضًا: لا يحدثكموه (^٢).\nومراد أنس بذلك أن الصحابة انقرضوا ولم يبق من يحدث به غيره.\nويمكن أن يكون قَالَ ذَلِكَ لما رأى من نقص العلم فوعظهم بما سمع من النبي - ﷺ - في نقصه وأنه من أشراط الساعة؛ ليحثهم عَلَى طلبه.\nوقوله: (وَتَكْثُرَ النِّسَاءُ وَيَقِلَّ الرِّجَالُ) قلة الرجال بكثرة القتل وذلك عند فتح القسطنطينية وما شابهها من الملاحم، فتكثر النساء إذ ذاك ويكثر الفساد.\nو(القيم) والقيام: القائم بالأمر، أراد قبض المال فيكسب الإماء فيكون للرجل الواحد الإماء الكثيرة، أو بسبب قتل الرجال يكثر النساء (فيقل) (^٣) من يقوم بمصالحهن، أو إِذَا قل الرجال وغلب الشبق عَلَى النساء يتبع الرجل الواحد ما ذكر من النساء، كل واحدة تقول: انكحني.\nوهذا الحديث علم من أعلام نبوته - ﷺ -؛ حيث أخبر بقلة الرجال في آخر الزمان وكثرة النساء.\n_________\n(^١) رواه مسلم برقم (٢٦٧١/ ٩) كتاب: العلم، باب: رفع العلم وقبضه.\n(^٢) سيأتي برقم ٥٢٣١)، (٦٨٠٨) كتاب: الحدود، باب: إثم الزناة. ورواه مسلم (٢٦٧١/ ٩).\n(^٣) في (ج): فيقتل.","vol":"3","page":417},{"text":"<span data-type='title' id=toc-269>٢٢ - باب فَضْلِ الْعِلْمِ</span>\n٨٢ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدُّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابن شِهَابٍ، عَنْ حَمْزَةَ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ ابن عُمَرَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِقَدَحِ لَبَنٍ، فَشَرِبْتُ حَتَّى إِنِّي لأَرى الرِّيَّ يَخْرُجُ فِي أَظْفَارِي، ثُمَّ أَعْطَيْتُ فَضْلِي عُمَرَ بْنَ الخَطَابِ\". قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: \"الْعِلْمَ\". [٣٦٨١، ٧٠٠٦، ٧٠٠٧، ٧٠٢٧، ٧٠٣٢ - مسلم: ٢٣٩١ - فتح: ١/ ١٨٠]\nحَدَّثنَا سَعِيدُ بْنُ عُفَيْرٍ ثنا اللَّيْثُ، حَدَّثَيي عُقَيْلٌ، عَنِ ابن شِهَابٍ، عَنْ حَمْزَةَ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ ابن عُمَرَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِقَدَحِ لَبَنٍ، فَشَرِبْتُ حَتَّى إِنِّي لأَرى الرِّيَّ يَخْرُجُ فِي أَظْفَارِي، ثُمَّ أَعْطَيْتُ فَضْلِيَ عُمَرَ بْنَ الخَطَّابِ\". قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: \"الْعِلْمَ\".\nالكلام عليه من أوجه:\nأحدها:\nالحديث أخرجه البخاري في التعبير عن يحيى بن بكير وعن قتيبة؛ كلهم (^١) عن الليث، وعن عبدان وغيره من طرق (^٢). وأخرجه مسلم في: فضائل عمر، عن قتيبة، عن ليث به، وعن غيره (^٣).\nثانيها:\nوجه مناسبة التبويب أنه عبر عن العلم بأنه فضلة النبي - ﷺ - وناهيك به فضلًا، فإنه جزء من أجزاء النبوة.\n_________\n(^١) بإضافة سعيد بن عفير، كما هنا، إليهم.\n(^٢) سيأتي برقم (٧٠٠٦) باب: الحلم من الشيطان.\n(^٣) رواه مسلم (٢٣٩١) كتاب: فضائل الصحابة، باب: من فضائل عمر.","vol":"3","page":418},{"text":"ثالثها: في التعريف برواته:\nوقد سلفوا خلا حمزة وهو: أبو عمارة حمزة بن عبد الله بن عمر بن الخطاب، تابعي سمع أباه وعائشة، وأمه أم ولد، وهي أم سالم وأم عبيد الله، وكان ثقة قليل الحديث (^١).\nرابعها: قوله: (حَتَّى إِنِّي لأَرى الرِّيَّ) يحتمل أن يكون من باب النظر وبمعنى العلم فالري -بكسر الراء- يقال روي من الماء والشراب -بكسر الواو-، وَيرْوى -بفتحها-، رِيًّا -بالكسر- في الاسم والمصدر، وحكى القاضي عن الداودي الفتح في المصدر (^٢).\nوقال الجوهري: رِيًّا ورَيًّا، ورِوى مثل رِضى (^٣). ومثله: رويت الأرض من المطر، وأما من الراوية فعكسه تقول: رويت الحديث أرويه رواية بالفتح في الماضي والكسر في المستقبل، والرَّواء ما يروي من الماء إِذَا مددت فتحت الراء، وإذا كسرت قصرت.\nوقوله: (فِي أَظْفَارِي) كذا رواه هنا ورواه في التعبير: \"من أطرافي\" (^٤) و\"من أظافيري\" (^٥) والكل واحد، والتأويل: ما يئول إليه الشيء، والتأويل: التعبير.\nخامسها: رؤية اللبن في النوم يدل عَلَى الفطرة والسنة والعلم والقرآن؛ لأنه أول شيء يناله المولود من طعام الدنيا وبه تقوم حياته\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٢٠٣. \"التاريخ الكبير\" ٣/ ٤٧ (١٧٨). \"معرفة الثقات\" للعجلي ١/ ٣٢٢ (٣٥٨). \"الجرح والتعديل\" ٣/ ٢١٢ (٩٣٠).\"تهذيب الكمال\" ٧/ ٣٣٠ - ٣٣٢ (١٥٠٧).\n(^٢) \"مشارق الأنوار\" ١/ ٣٠٣.\n(^٣) \"الصحاح\" ٦/ ٢٣٦٤.\n(^٤) سيأتي برقم (٧٠٠٧) باب: إذا جرى اللبن في أطرافه أو أظافره.\n(^٥) سيأتي برقم (٧٠٠٦).","vol":"3","page":419},{"text":"كما تقوم بالعلم حياة القلوب، فهو مناسب للعلم من هذِه الجهة، وقد يدل عَلَى الحياة وعلى الثواب؛ لأنه من نعيم الجنة إِذَا رأى نهرًا من لبن، وقد يدل عَلَى المال الحلال، وإنما أوله الشارع بالعلم في عمر؛ لعلمه بصحة فطرته ودينه والعلم زيادة في الفطرة.","vol":"3","page":420},{"text":"<span data-type='title' id=toc-270>٢٣ - باب الفُتْيَا</span>\nوَهُوَ وَاقِفٌ عَلَى الدَّابَّةِ وَغَيْرِهَا\n\n٨٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عِيسَى بْنِ طَلْحَةَ بْنِ عُبَيدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ العَاصِ أَنَّ رَسُولَ اللهِ - ﷺ - وَقَفَ فِي حَجَّةِ الوَدَاعِ بِمِنًى لِلنَّاسِ يَسْأَلُونَهُ، فَجَاءَهُ رَجُلٌ فَقَالَ: لَمْ أَشْعُرْ، فَحَلَقتُ قَبْلَ أَنْ أذبَحَ؟ فَقَالَ: \"اذْبَحْ وَلَا حَرَجَ\". فَجَاءَ آخَرُ فَقَالَ: لَمْ أَشْعُرْ، فَنَحَرْتُ قَبْلَ أَنْ أَرْمِيَ؟ قَالَ: \"ارْمِ وَلَا حَرَجَ\". فَمَا سُئِلَ النَّبِيُّ - ﷺ - عَنْ شَيْءٍ قُدِّمَ وَلَا أُخِّرَ إِلَّا قَالَ: \"افْعَلْ وَلَا حَرَجَ\". [١٢٤، ١٧٣٦، ١٧٣٧، ١٧٣٨، ٦٦٦٥ مسلم: ١٣٠٦ - فتح: ١/ ١٨٠]\nحدثنا إِسْمَاعِيلُ حَدَّثَيي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عِيسَى بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللهِ، عَنْ عَبْدِ اللهِ بْن عَمْرِو بْنِ العَاصِ أَنَّ رَسُولَ اللهِ - ﷺ - وَقَفَ فِي حَجَّةِ الوَدَاعِ بِمِنًى لِلنَّاسِ يَسألُونَهُ، فَجَاءَهُ رَجُلٌ فَقَالَ: لَمْ أَشْعُرْ، فَحَلَقْتُ قَبْلَ أَنْ أَذْبَحَ؟ فَقَالَ: \"اذْبَحْ وَلَا حَرَجَ\". فَجَاءَ آخَرُ فَقَالَ: لَمْ أَشْعُرْ، فَنَحَرْتُ قَبْلَ أَنْ أَرْمِيَ؟ قَالَ: \"ارْم وَلَا حَرَجَ\". فَمَا سُئِلَ النَّبِيُّ - ﷺ - عَنْ شَيءٍ قُدِّمَ وَلَا أُخِّرَ إِلَّا قَالَ: \"افْعَل وَلَا حَرَجَ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا قريبًا عن أبي نعيم، عن عبد العزيز، عن الزهري به (^١). وأخرجه في الحج عن عبد الله بن يوسف، عن مالك، وعن سعيد بن يحيى، عن أبيه، عن ابن جريج، عن الزهري به (^٢).\n_________\n(^١) سيأتي برقم (١٢٤) كتاب: العلم، باب: السؤال والفتيا عند رمي الجمار.\n(^٢) سيأتي برقم (١٧٣٦)، (١٧٣٧) باب: الفتيا على الدابة عند الجمرة.","vol":"3","page":421},{"text":"وأخرجه مسلم في المناسك من طرق، منها: عن يحيى بن يحيى، عن مالك (^١).\nثانيها: في التعريف برجاله:\nوقد سلف التعريف بهم خلا عيسى وهو: أبو محمد عيسى بن طلحة بن عبيد الله القرشي، تابعي، ثقة، كثير الحديث من أفاضل أهل المدينة وعقلائهم أخو موسى ومحمد، مات سنة مائة (^٢).\nثالثها:\nمراد البخاري بهذا التبويب الاستدلال عَلَى جواز سؤال العالم وإن كان مشتغلًا، راكبًا وماشيًا وواقفًا وعلى كل أحواله ولو كان في طاعة، ولم يذكر هنا أنه كان عَلَى دابة؛ ليطابق ما بوب عليه لكنه ذكره في الحج، وفيه أنه كان عَلَى ناقته عندما سُئِلَ.\nرابعها:\nذكر البخاري في روايته هنا أنه كان إذ ذاك بمنى، وذكر في موضع آخر أن ذاك (كان) (^٣) حال (خطبته) (^٤) يوم النحر، وفي موضع آخر: رأيته عند الجمرة؛ فيحتمل أن تكون الواقعة واحدة، وأن تكون متعددة بأن يكون السؤال وقع مرة عند الجمرة ومرة عند الخطبة، وللبخاري في\n_________\n(^١) رواه مسلم (١٣٠٦) باب: من حلق قبل النحر.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٨٥ (٢٧١٩). \"الجرح والتعديل\" ٦/ ٢٧٩ (١٥٥٠). \"تهذيب الكمال\" ٢٢/ ٦١٥ - ٦١٧ (٤٦٣١)، \"سير أعلام النبلاء\" ٤/ ٣٦٧، ٣٦٨ (١٤٤)، \"شذرات الذهب\" ١/ ١١٩. وورد بهامش الأصل: قال الذهبي في ترجمة عيسى: مات سنة مائة ظنًّا.\n(^٣) من (ج).\n(^٤) في (ج): خطبة.","vol":"3","page":422},{"text":"موضع آخر من حديث ابن عباس: رميت بعدما أمسيت. قَالَ: \"لا حرج\" (^١). وهو دال على تعدد السؤال.\nخامسها:\nمعنى (لَمْ أَشْعُرْ): لم أفطن، والحرج هنا: الإثم. أي: لا إثم عليك فيما فعلت، وهو إجازة لَهُ أيضًا.\nسادسها:\nوظائف يوم النحر أربعة أشياء: رمي جمرة العقبة، ثمَّ النحر، ثمَّ الحلق، ثمَّ طواف الإفاضة، هذا هو السنة في ترتيبها، فإن خالف صح ولا شيء عليه، ويروى عن الحسن وجماعة وجوب الدم وهو شاذ، وانفرد ابن الجهم المالكي فقال: القارن لا يجوز لَهُ الحلق قبل الطواف (^٢).\nومنع مالك وأبو حنيفة من تقديم الحلق عَلَى الرمي (^٣)، ولأصحابنا وجه مثله منع من تقديم الحلق عَلَى الرمي والطواف معًا بناء عَلَى أنه استباحة محظور (^٤)، وعن أحمد أنه إِذَا قدم بعض هذِه الأشياء عَلَى بعض لا شيء عليه إن كان جاهلًا وإن كان عالمًا ففي وجوب الدم روايتان (^٥). وقال ابن الماجشون فيمن حلق قبل الذبح بوجوب الفدية. وسيكون لنا عودة إلى الخوض في ذَلِكَ قريبًا، وفي كتاب الحج إن شاء الله تعالى ذَلِكَ وقدره، وقد بسطتُ القول فيه في \"شرح\n_________\n(^١) سيأتي برقم (١٧٢٣) كتاب: الحج، باب: الذبح قبل الحلق.\n(^٢) \"المنتقى\" ٣/ ٣٠.\n(^٣) \"التفريع\" ١/ ٣٤٣. \"عيون المجالس\" ٢/ ٨٤٠ - ٨٤١. \"الهداية\" ١/ ١٨١ - ١٨٢.\n(^٤) \"روضة الطالبين\" ٣/ ١٠٢ - ١٠٣.\n(^٥) \"المغني\" ٥/ ٣٢٠ - ٣٢٣.","vol":"3","page":423},{"text":"العمدة\" (^١) نفع الله به.\nوالفتيا والفتوى: الاسم، ولم يجئ من المصادر عَلَى فُعلى غير الفُتيا والرُّحبى وبُقْيَا ولُقْيَا (^٢).\n_________\n(^١) \"شرح العمدة\" ٦/ ٣٤٤ وما بعدها.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٧٣١، مادة: [فتو]، \"لسان العرب\" ٦/ ٣٣٤٨.","vol":"3","page":424},{"text":"<span data-type='title' id=toc-271>٢٤ - باب مَنْ أَجَابَ الْفُتْيَا بِإِشَارَةِ الْيَدِ وَالرَّأْسِ</span>\n٨٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ أَن النَّبِيَّ - ﷺ - سُئِلَ فِي حَجُّتِهِ، فَقَالَ: ذَبَحْتُ قَبْلَ أَنْ أَرْمِيَ؟ فَأَوْمَأَ بِيَدِهِ قَالَ: \"وَلَا حَرَجَ\". قَالَ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ؟ فَأَؤمَأَ بِيَدِهِ: \"وَلَا حَرَجَ\". [١٧٢١، ١٧٢٢، ١٧٢٣، ١٧٣٤، ٦٦٦٦ - مسلم: ١٣٠٧ - فتح: ١/ ١٨١]\n\n٨٥ - حَدَّثَنَا الَمكِّيُّ بْنُ إِبْرَاهِيمَ قَالَ: أَخبَرَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، عَنْ سَالمٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يُقْبَضُ العِلْمُ، وَيَظْهَرُ الجَهْلُ وَالفِتَنُ، وَيَكْثُرُ الهَرْجُ\". قِيلَ: يَا رَسُولَ اللهِ، وَمَا الهَرْجُ؟ فَقَالَ هَكَذَا بِيَدِهِ، فَحَرَّفَهَا، كَأَنَّهُ يُرِيدُ القَتلَ. [١٠٣٦، ١٤١٢، ٣٦٠٨، ٣٦٠٩، ٤٦٣٥، ٤٦٣٦، ٦٠٣٧، ٦٥٠٦، ٦٩٣٥، ٧٠٦١، ٧١١٥، ٧١٢١ - مسلم: ١٥٧ - فتح: ١/ ١٨٢]\n\n٨٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ قَالَت: أَتَيْتُ عَائِشَةَ -وَهِيَ تُصَلِّي- فَقُلْتُ: مَا شَأْنُ النَّاسِ؟ فَأَشَارَتْ إِلَى السَّمَاءِ، فَإِذَا النَّاسُ قِيَامٌ، فَقَالَتْ: سُبحَانَ اللهِ! قُلْتُ: آيَةٌ؟ فَأَشَارَتْ بِرَأْسِهَا أَيْ: نَعَمْ - فَقُمْتُ حَتَّى تَجَلاَّنِي الغَشيُ، فَجَعَلْتُ أَصُبُّ عَلَى رَأسِي الَماءَ، فَحَمِدَ اللهَ النَّبِيُّ - ﷺ - وَأَثْنَى عَلَيهِ، ثُمَّ قَالَ: \"مَا مِنْ شَيْءٍ لَمْ أَكُنْ أُرِيتُهُ إِلَّا رَأَيْتُهُ فِي مَقَامِي حَتَّى الجَنَّةُ وَالنَّارُ، فَأُوحِيَ إِلَيَّ أَنَّكُمْ تُفْتَنُونَ فِي قُبُورِكُمْ -مِثلَ أَوْ- قَرِيبَ- لَا أَدْرِي أي ذَلِكَ قَالَت أَسْمَاءُ- مِنْ فِتْنَةِ المَسِيحِ الدَجَّالِ، يُقَالُ: مَا عِلْمُكَ بهذا الرَّجُلِ؟ فَأَمَّا المُؤْمِنُ -أَوِ الُموقِنُ لَا أَدْرِي بِأَيِّهِمَا قَالَتْ أَسْمَاءُ- فَيَقُولُ: هُوَ مُحَمَّدٌ رَسُولُ اللهِ، جَاءَنَا بِالْبَيِّنَاتِ وَالْهُدى، فَأَجَبْنَا وَاتَّبَعْنَا، هُوَ مُحَمَّدٌ. ثَلًاثا، فَيُقَالُ: نَمْ صَالِحًا، قَدْ عَلِمْنَا إِنْ كُنْتَ لَمُوقِنًا بِهِ. وَأمَّا المُنَافِقُ- أَوِ الُمرْتَابُ لَا أَدْرِي أي ذَلِكَ قَالَتْ أَسْمَاءُ- فَيَقُولُ لَا أَدْرِي، سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ\". [١٨٤، ٩٢٢، ١٠٥٣، ١٠٥٤، ١٠٦١، ١٢٣٥، ١٣٧٣، ٢٥١٩، ٢٥٢٠، ٧٢٨٧ - مسلم: ٩٠٥ - فتح: ١/ ١٨٢]","vol":"3","page":425},{"text":"ذكر فيه ثلائة أحاديث:\nالأول: حديث ابن عباس وهذا سياقته:\nحَدَّثنَا مُوسَى بْنُ إِسْمَاعِيلَ، ثنَا وُهَيْبٌ، ثنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - فِي حَجَّتِهِ، فَقَالَ: ذَبَحْتُ قَبْلَ أَنْ أَرْمِيَ؟ فَأَوْمَأَ بِيَدِهِ قَالَ: \"وَلَا حَرَجَ\". قَالَ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ؟ فَأَوْمَأَ بِيَدِهِ: \"وَلَا حَرَجَ\".\nوهذا الحديث أخرجه أيضًا في الحج عن موسى، عن وهيب، عن عبد الله بن طاوس، عن أبيه، عن ابن عباس (^١).\nوأخرجه مسلم فيه عن محمد بن حاتم، عن بهز، عن وهيب به (^٢).\nوقد سلف التعريف برواته وفقهه.\nالحديث الثاني:\nحَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، أنا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، عَنْ سَالِمٍ: سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"يُقْبَضُ العِلْمُ، وَيَظْهَرُ الجَهْلُ وَالْفِتَنُ، وَيَكْثُرُ الهَرْجُ\". قِيلَ: يَا رَسُولَ اللهِ، وَمَا الهَرْجُ؟ فَقَالَ هَكَذَا بِيَدِهِ، فَحَرَّفَهَا، كَأَنَّهُ يُرِيدُ القَتْلَ.\nالكلام عليه من أوجه:\nأولها:\nهذا الحديث أخرجه مسلم في العلم أيضًا عن ابن نمير وغيره؛ عن إسحاق بن سليمان؛ كلاهما عن حنظلة هو ابن أبي سفيان الجمحي به (^٣).\n_________\n(^١) سيأتي برقم (١٧٢١) باب: الذبح قبل الحلق.\n(^٢) برقم (١٣٠٧) باب: من حلق قبل النحر أو نحر قبل الرمي.\n(^٣) برقم (٢٢٧٢) باب: رفع العلم وقبضه.","vol":"3","page":426},{"text":"ثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا مكي بن إبراهيم وهو: أبو السكن مكي (ع) بن إبراهيم بن بشير-بفتح الباء- ابن فرقد البلخي الحنظلي الحافظ، أخو إسماعيل ووالد الحسن ويعقوب.\nسمع حنظلة وغيره من التابعين، وهو أكبر شيوخ البخاري من الخراسانيين؛ لأنه روى عن التابعين وروى مسلم والأربعة عن رجل عنه، وعنه روى أيضًا أحمد وغيره، وهو ثقة ثبت. روي عنه أنه قَالَ: حججت ستين حجة، وتزوجت ستين امرأة، وجاورت بالبيت عشر سنين، وكتبت عن سبعة عشر من التابعين، ولو علمت أن الناس يحتاجون إليَّ (لما) (^١) كتبت عن أحد دون التابعين.\nقَالَ: خرج بي أبي وأنا ابن إحدى عشرة سنة لم أعقل الطلب، فلما بلغت سبع عشرة سنة أخذت في الطلب ولد سنة ست وعشرين ومائة، ومات سنة أربع عشرة أو خمس عشرة ومائتين ببلخ (^٢). وليس في الكتب الستة مكي بن إبراهيم غيره.\nثالثها: قَدْ سلف أن معنى قبض العلم: قبض أهله. وفي رواية لمسلم \"وينقص العلم\" (^٣) وكأنه -والله أعلم- قبل قبضه.\nو(الْهَرْجُ) بإسكان الراء، وأصله الاختلاط والقتال، وكذا التهارج، ومنه يتهارجون تهارج الحمر أي: يختلطون رجالًا ونساء، ويتناكحون\n_________\n(^١) في (ج): ما.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٨/ ٧١ (٢١٩٩). \"الجرح والتعديل\" ٨/ ٤٤١ (٢٠١١). \"تهذيب الكمال\" ٢٨/ ٤٧٦ - ٤٨٢ (٦١٧٠)، \"سير أعلام النبلاء\" ٩/ ٥٤٩ - ٢٥٣ (٢١٤)، \"شذرات الذهب\"٢/ ٣٥.\n(^٣) برقم (١٥٧/ ١٢) بعد (٢٦٧٢) كتاب: العلم، باب: رفع العلم وقبضه.","vol":"3","page":427},{"text":"مزاناة يقال: هرجها يهرجها مثلث الراء إِذَا نكحها.\nوقيل: أصله الكثرة في الشيء، ومنه قولهم في الجماع: بات يهرجها ليلة جمعا. وقال ابن دريد: الهرج: الفتنة آخر الزمان (^١).\nوقوله: (فَقَالَ هَكَذَا بِيَدِهِ، فَحَرَّفَهَا، كَأَنَّهُ يُرِيدُ القَتْلَ). جاء في رواية مسلم: قالوا: وما الهرْج؟ قَالَ: \"القتل\" (^٢).\nرابعها: فيه وفيما قبله وفي الحديث الذي بعده، فإن فيه الإشارة أيضًا دلالة عَلَى أن الإشارة كالنطق، وسيأتي في كتاب الطلاق -إن شاء الله وقدره- حكم الإشارة بالطلاق وبسط هذِه القاعدة وما يستثنى منها في حق من لا قدرة لَهُ عَلَى النطق، وفي حديث أسماء الآتي دلالة عَلَى جواز الإشارة في الصلاة والعمل القليل فيها، ومنه استنبط البخاري الفتيا بالإشارة.\nالحديث الثالث:\nحَدَّثنَا مُوسَى بْنُ إِسْمَاعِيلَ، ثنا وُهَيْبٌ، ثنا هِشَامٌ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ قَالَتْ: أَتَيْتُ عَائِشَةَ -وَهِيَ تُصَلِّي- فَقُلْتُ: مَا شَأْنُ النَّاسِ؟ فَأَشَارَتْ إِلَى السَّمَاءِ، فَإِذَا النَّاسُ قِيَامٌ، فَقَالَتْ: سُبْحَانَ اللهِ! قُلْتُ: آيَةٌ؟ فَأَشَارَتْ برَأسِهَا، أَيْ: نَعَمْ- فقُمْتُ حَتَّى تَجَلاَّنِي الغَشْيُ، فَجَعَلْتُ أَصُبُّ عَلَى رَأسِي المَاءَ، فَحَمِدَ اللهَ النَّبِيُّ - ﷺ - وَأَثْنَى عَلَيْهِ، ثمَّ قَالَ: \"مَا مِنْ شَيْءٍ لَمْ أَكُنْ أُرِيتُهُ إِلَّا رَأَيْتُهُ فِي مَقَامِي حَتَّى الجَنَّةُ وَالنَّارُ، فَأُوحِيَ إِلَيَّ أَنَّكُمْ تُفْتَنُونَ فِي قُبُورِكُمْ -مِثْلَ أَوْ-قَرِيبَ- لَا أَدْرِي أي ذَلِكَ قَالَتْ أَسْمَاءُ- مِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ، يُقَالُ: مَا عِلْمُكَ بهذا\n_________\n(^١) \"جمهرة اللغة\" ١/ ٤٦٩.\n(^٢) مسلم (١٧٦/ ١١) بعد (٢٦٧٢).","vol":"3","page":428},{"text":"الرَّجُلِ؟ فَأَمَّا المُؤْمِنُ -أَوِ المُوقِنُ لَا أَدْرِي بِأَيِّهِمَا قَالَتْ أَسْمَاءُ- فَيَقُولُ: هُوَ مُحَمَّدٌ رَسُولُ اللهِ، جَاءَنَا بِالْبَيِّنَاتِ وَالْهُدى، فَأَجَبْنَاهُ وَاتَّبَعْنَاهُ، وهُوَ مُحَمَّدٌ. ثَلًاثا، فَيُقَالُ: نَمْ صَالِحًا، قَدْ عَلِمْنَا إِنْ كُنْتَ لَمُوقِنًا بِهِ. وَأَمَّا المُنَافِقُ- أَوِ المُرْتَابُ لَا أَدْرِي أي ذَلِكَ قَالَتْ أَسْمَاءُ- فَيَقُولُ لَا أَدْرِي، سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في عدة مواضع، هنا كما ترى، وفي الطهارة عن إسماعيل عن مالك (^١)، وفي الكسوف عن عبد الله بن يوسف عن مالك (^٢)، وفي الاعتصام عن القعنبي عن مالك (^٣)، وفي الجمعة في باب: من قَالَ في الخطبة: أما بعد، وقال فيه محمود: ثنا أبو أسامة (^٤).\nوفي الخسوف: وقال أبو أسامة (^٥)، وفي السهو في باب الإشارة في الصلاة عن يحيى بن سليمان، عن ابن (وهب) (^٦)، عن الثوري مختصرًا (^٧). وفي الخسوف مختصرًا: عن الربيع بن يحيى، عن زائدة (^٨)، وعن موسى بن مسعود، عن زائدة مختصرًا، وتابعه علي\n_________\n(^١) سيأتي برقم (١٨٤) كتاب: الوضوء، من لم يتوضأ إلا من الغشي المثقل.\n(^٢) سيأتي برقم (١٠٥٣) باب: صلاة النساء مع الرجال في الكسوف.\n(^٣) سيأتي برقم، (٧٢٨٧) باب: الاقتداء بسنن الرسول - ﷺ -.\n(^٤) سيأتي برقم (٩٢٢).\n(^٥) سيأتي برقم (١٠٦١) باب: قول الإمام في خطبة الكسوف أما بعد.\n(^٦) في الأصل: وهيب.\n(^٧) سيأتي برقم (١٢٣٥).\n(^٨) سيأتي برقم (١٠٥٤) باب: من أحب العتاقة في كسوف الشمس.","vol":"3","page":429},{"text":"عن الدراوردي (^١) وعن محمد المقدمي، عن عثَّام في العتاقة (^٢).\nوأخرجه مسلم في الخسوف عن أبي كريب، عن ابن نمير، وعن أبي بكر بن أبي شيبة وأبي كريب، عن أبي أسامة، كلهم عن هشام به (^٣).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم غير أسماء وفاطمة.\nأما أسماء فهي: بنت الصديق، وأم ابن الزبير من المهاجرات، هاجرَتْ إلى المدينة وهي حامل بعبد الله.\nروى عنها ابناها عروة وعبد الله، وحفيدها عباد. عُمِّرَت نحو المائة، ولم يسقط لها سن ولم يتغير لها عقل، وقصتها مع الحجاج مشهورة، وعاشت بعد صلب ابنها عشر ليالٍ، ماتت بمكة سنة ثلاث وسبعين.\nوهي ذات النطاقين، وكان مولدها قبل الهجرة بسبع وعشرين سنة.\nوأسلمت بعد سبعة عشر إنسانًا. وطلقها الزبير، قيل: لكبر سنها. وقيل: لأنه ضربها فصاحت بابنها عبد الله، فلما رآه قَالَ: أمك طالق إن دخلت. فقال عبد الله: تجعل أمي عرضة ليمينك، ودخل وخلصها فبانت منه. وقيل: إن عبد الله قَالَ لأبيه: مثلي لا توطأ أمه. فطلقها، وفيه نظر.\nوروى مسلم عنها ويأتي في البخاري أيضًا في الغيرة، قالت: تزوجني الزبير وما له في الأرض من مال ولا مملوك ولا شيء غير فرسه، فكنت أعلفه وأكفيه مؤنته وأسوسه وأدق النوى لناضحه وأعلفه\n_________\n(^١) سيأتي برقم (٢٥١٩) باب: ما استحب من العتاقة في الكسوف.\n(^٢) سيأتي برقم (٢٥٢٠) باب: ما استحب من العتاقة في الكسوف.\n(^٣) رواه مسلم (٩٠٥) كتاب: الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف من أمر الجنة والنار.","vol":"3","page":430},{"text":"وأستقي الماء وأخرز غربه (^١) وأعجن، وكنت أنقل النوى عَلَى رأسي من أرضه وهي عَلَى ثلثي فرسخ وفي طريق، ولم يكن علي أشد من سياسة الفرس (^٢).\nروي لها ستة وخمسون حديثًا، انفرد البخاري بأربعة، ومسلم بمثلها، واتفقا عَلَى أربعة عشر (^٣).\nوأما فاطمة: فهي بنت المنذر بن الزبير بن العوام زوج هشام بن عروة، روت عن جدتها أسماء. وعنها زوجها هشام ومحمد بن إسحاق، وأنكر عليه ونسب إلى الكذب في ذَلِكَ ولكنه ممكن، وهي تابعية ثقة، قَالَ هشام: هي أكبر مني بثلاث عشرة سنة. وقال مرة: أدخلت علي وهي بنت تسع سنين، فليحرر (^٤).\nثالثها: في فقهه ومعانيه.\nفيه: جواز الإشارة في الصلاة كما تقدم، والعمل القليل فيها.\nو(الْغَشْيُ): قَالَ القاضي: رويناه في مسلم وغيره بكسر الشين مع تشديد الياء، وإسكان الشين والياء، وهما بمعنى الغشاوة. ورواه بعضهم بالعين المهملة، وليس بشيء كما نبه عليه صاحب \"المطالع\".\n_________\n(^١) الغرب: الدلو العظيم. انظر: \"الفائق في غريب الحديث\" ٣/ ٦١. \"لسان العرب\" ٣/ ٣٢٢٧. \"النهاية في غريب الحديث\" ٣/ ٣٤٩، مادة: [غرب].\n(^٢) سيأتي برقم (٥٢٢٤) كتاب: النكاح، باب: الغيرة. ورواه مسلم (٢١٨٢) كتاب: السلام، باب: جواز إرداف المرأة الأجنبية على الطريق.\n(^٣) انظر ترجمتها في: \"الطبقات الكبرى\" ٨/ ٢٤٩ - ٢٥٥. \"حلية الأولياء\" ٢/ ٥٥ - ٥٧ (١٣٨). \"الاستيعاب\" ٤/ ٣٤٤ - ٣٤٦ (٣٢٥٩). \"أسد الغابة\" ٧/ ٩ - ١٠ (٦٦٩٨). \"الإصابة\" ٤/ ٢٢٩ - ٢٣٠ (٤٦).\n(^٤) انظر ترجمتها في: \"معرفة الثقات\" للعجلي ٢/ ٤٥٨ (٢٣٤٩). \"الثقات\" ٥/ ٣٠١. \"تهذيب الكمال\" ٣٥/ ٢٦٥ - ٢٦٦ (٧٩٥٦).","vol":"3","page":431},{"text":"ومعنى (تَجَلاَّني): علاني، وأصله تجللني، وجُلُّ الشيء وجلالُهُ: ما غطي به، وذلك لطول القيام وكثرة الحر، ولذلك قالت: فجعلت أصب عَلَى رأسي الماء.\nوفيه: أن الغشي الخفيف لا ينقض الطهارة. وقد عقد لَهُ البخاري بابًا كما ستعلمه في الطهارة.\nوقوله: (إِلَّا رَأَيْتُهُ فِي مَقَامِي حَتَّى الجَنَّةُ وَالنَّارُ) يحتمل أن الرؤية رؤيا عين ولا مانع منه، ويحتمل أن يكون رؤية علم ووحي ممثلًا له، ويدل لَهُ رواية أنس في البخاري: \"الجنة والنار ممثلنين في قبلة هذا الجدار\" (^١).\nوفي مسلم: \"صوِّرتا لي فرأيتُهما\" (^٢)، والأول أشبه لقوله في بعضها: \"فتناولت منها عنقودًا\" وتأخره مخافة أن تصيبه النار.\nوفيه: أن الجنة والنار مخلوقتان الآن؛ وهو مذهب أهل السنة، وسيأتي بسط ذَلِكَ في باب صفة الجنة والنار -إن شاء الله ذَلِكَ وقدره- وهي خارجة عن أقطار السموات والأرض وسقفها عرش الرحمن، والمراد بعرضها في قوله تعالى: ﴿وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ﴾ [آل عمران: ١٣٣] السعة، كما قيل، لا ضد الطول.\nوقوله: (مِثْلَ أوْ- قَرِيبَ) كذا في كثير من نسخ البخاري. قَالَ القاضي: وكذا رويناه عن الأكثر في \"الموطأ\"، ورويناه عن بعضهم: \"مثلًا أو قريبًا\"، (ولبعضهم \"مثل، أو قريبا\"، وهو الوجه وقال ابن مالك: يروى في البخاري \"أو قريب\" بغير تنوين والمشهور \"أو قريبًا\" (^٣).\n_________\n(^١) سيأتي برقم (٧٤٩) كتاب: الأذان، باب: رفع البصر إلى الأمام في الصلاة.\n(^٢) رواه مسلم برقم (٢٣٥٩/ ١٣) كتاب: الفضائل، باب: توقيره - ﷺ -.\n(^٣) ساقطة من (ج).","vol":"3","page":432},{"text":"ووجهه أن يكون أصله مثل فتنة الدجال أو قريبًا من فتنة الدجال، فحذف ما كان مثل مضافًا إليه، وترك عَلَى هيئته قبل الحذف، وجاز الحذف لدلالة ما بعده، والمعتاد في صحة هذا الحذف أن يكون مع إضافتين كقول الشاعر:\nأَمامُ وخَلْفُ المَرْءِ مِنْ لُطْفِ ربِّهِ … يذرِي عَنْهُ مَا هُوَ يَحْذَرُ (^١)\nوجاء أيضًا في إضافة واحدة كما هو في الحديث.\nوأما رواية \"قريب\" بغير تنوين فأراد مثل فتنة الدجال، أو قريب الشبه من فتنة الدجال، فحذف المضاف إليه، وبقي \"قريب\" عَلَى هيئته، وهذا الحذف في المتأخر لدلالة المتقدم عليه قليل مثل قراءة ابن محيصن (لا خوفُ عليهم) (^٢) أي: لا خوف شيء وكقول الشاعر:\nأَقُولُ لمّا جَاءَنِي فَخْرُهُ … سُبْحَانَ مِنْ عَلْقَمَةَ الفَاخِرِ (^٣)\nأراد سُبحان الله فحذف المضاف إليه، وترك المضاف بحاله.\n_________\n(^١) \"شواهد التوضيح\" ص ١٦٢.\n(^٢) انظر: \"إتحاف فضلاء البشر في القراءات الأربع عشر\" ص ١٣٤.\n(^٣) البيت للأعشى ضمن قصيدة يهجو بها علقمة بن علاثة العامري، ويمدح عامر بن الطفيل، لما تنازعا في الجاهلية على الرياسة في بني كلاب. وقد مات عامر مشركا، وأسلم علقمة، ولهذا ورد أن النبي - ﷺ - نهى عن رواية القصيدة. يقول: أقول لما جاءني فخر علقمة على عامر: (سبحان من علقمة الفاخر)، أي أتعجب، سبحان الله منه، كذا خرجه بعضهم، وخرجه ابن فارس: بمعنى: ما أبعده، وبعضهم قال معنى (سبحان) في البيت: البراءة والتنزيه، وللراكب في \"مفرداته\" أقوال أخرى: ص ٢٢١.\nوقد ورد البيت في \"الكتاب\" ١/ ٣٢٤، \"مجاز القرآن\" ١/ ٣٦، \"معجم مقاييس اللغة\" (سبح) ٣/ ١٢٥، \"الزاهر\" ١/ ١٤٤، و\"الطبري\" ١/ ٢١١، \"معاني القرآن\" للزجاج ١/ ٧٨، \"الخصائص\" ٢/ ١٩٧، ٤٣٥، \"شرح المفصل\" لابن يعيش ١/ ٣٧، ١٢٠، \"الديوان\": ص ٩٣.","vol":"3","page":433},{"text":"يقول الشاعر: العجب منه إذْ يفخر.\nوقولى: (مَا مِنْ شَيْءٍ لَمْ كُنْ أُرِيتُهُ إِلَّا رَأَيْتُهُ فِي مَقَامِي)، وفي حديث عائشة في مسلم: \"رأيت في مقامي هذا كل شيء وُعدتم\" (^١)، وفي حديث جابر: \"عرض علي كل شيء تولجونه\" (^٢) وفي لفظ: \"توعدونه\" (^٣). وهذا مبين لراوية أسماء.\nومعنى: (تُفْتَنُونَ) أي: تُمْتَحَنُونَ.\nوفيه: دلالة عَلَى إثبات عذاب القبر، وهو مذهب أهل السنة، وفيه المساءلة في القبر. قَالَ أبو المعالي: تواترت الأخبار ولم يزل ذَلِكَ مستفيضًا قبل ظهور أهل البدع، والسؤال يقع عَلَى أجزاء يعلمها الله تعالى من القلب وغيره يحييها الله تعالى ويوجه السؤال عليها.\nو\"الْمَسِيحِ\": -بفتح الميم كما في المسيح عيسى -﵇-- فهو مسيح الهدى، والدجال مسيح الضلالة. وفرق بعضهم بينهما فقال في الدجال: المسيح بكسر الميم مع التشديد والتخفيف بخلاف (عيسى) (^٤) النبي -﵇-.\nوقيل: إن الدجال بالخاء المعجمة: الممسوخ العين، يقال: مسحه الله -بالمهملة- إِذَا خلقه خلقًا حسنًا بخلاف مسخه -بالمعجمة- فإنه عكسه، وقيل: سُميّ بالمهملة لمسح إحدى عينيه فيكون بمعنى ممسوح. وقيل: لمسحه الأرض فيكون بمعنى فاعل.\n_________\n(^١) رواه مسلم (٩٠٥) صلاة الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف من أمر الجنة والنار.\n(^٢) رواه مسلم (٩/ ٩٠٤) الكسوف، باب: ما عرض على النبي - ﷺ - …\n(^٣) رواه مسلم (٩٠٤/ ١٠).\n(^٤) من (ج).","vol":"3","page":434},{"text":"وأما عيسى -﵇- فسمي بذلك لمسحه الأرض. وقيل: لأنه كان ممسوح الرجل لا أخمص له. وقيل: إن زكريا -﵇- مسحه؛ فعلى الأول مسيح بمعنى فاعل، وعلى الثاني بمعنى مفعول.\nوأما الدجال: فهو الكذاب سمي به؛ لتمويهه عَلَى الناس وتلبيسه عليهم. والدجل: طلي البعير بالقطران. فهو يموه بباطله، وسحره الملبَّس به. وقيل: لأنه يغطي الأرض بالجمع الكثير مثل دجلة تغطي الأرض بمائها.\nوالدجل: التغطية. يقال: دجل فلان الحق بباطله، أي: غطاه.\nوقيل: سمي به لضربه نواحي الأرض، وقطعه لها. يقال: دجل الرجل بالتخفيف والتشديد مع فتح الجيم، ودجل بالضم أيضًا مخففًا.\nوقوله: (يُقَالُ: مَا عِلْمُكَ بهذا الرَّجُلِ؟) إنما قَالَ الملكان ذَلِكَ ولم يقولا: رسول الله، امتحانًا وإغرابًا عليه؛ لئلا يتلقن منهما إكرام النبي - ﷺ - ورفع مرتبته فيعظمه هو تقليدًا لا اعتقادًا، ولهذا يقول المؤمن: هو رسول الله، والمنافق: لا أدري، فيثبت الله الذين آمنوا بالقول الثابت\nوقوله: (قَدْ عَلِمْنَا إِنْ كُنْتَ لَمُوقِنًا بِهِ) هو بكسر (إن) مخففة من الثقيلة. وقيل: المعنى: إنك مؤمن كما قَالَ تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ﴾ [آل عمران: ١١٠]. قَالَ القاضي: والأظهر أنها عَلَى بابها. والمعنى: إنك كنت موقنًا. وقد يكون المعنى: لموقنًا. أي: في علم الله كما قيل في قوله تعالى: ﴿وَمَا كَانُوا مُهْتَدِينَ﴾ [البقرة: ١٦] وكما قيل في قوله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ﴾.\nوقوله: (نَمْ صَالِحًا) أي: لا روع عليك مما روع به الكفار من العرض عَلَى النار، أو غيره من عذاب القبر.","vol":"3","page":435},{"text":"<span data-type='title' id=toc-272>٢٥ - باب تَحْرِيضِ النَّبِىِّ - ﷺ - وَفْدَ عَبْدِ الْقَيْسِ عَلَى أَنْ يَحْفَظُوا الإِيمَانَ وَالْعِلْمَ وَيُخْبِرُوا مَنْ وَرَاءَهُمْ</span>\nوَقَالَ مَالِكُ بْنُ الحُوَيْرِثِ: قَالَ لنَا النَّبِيُّ - ﷺ -: \"ارْجِعُوا إِلَى أَهْلِيكُمْ فَعَلِّمُوهُمْ\". [انظر: ٦٢٨]\n\n٨٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ قَالَ: كُنْتُ أُتَرْجِمُ بَيْنَ ابن عَبَّاسٍ وَبَيْنَ النَّاسِ، فَقَالَ: إِنَّ وَفْدَ عَبْدِ القَيْسِ أَتَوُا النَّبِيَّ - ﷺ -، فَقَالَ: \"مَنِ الوَفْدُ\"-أَوْ- \"مَنِ القَوْمُ؟ \". قَالُوا: رَبِيعَةُ. فَقَالَ: \"مَرْحَبًا بِالْقَوْمِ -أَوْ بِالْوَفْدِ- غَيْرَ خَزَايَا وَلَا نَدَامَى\". قَالُوا: إِنَّا نَأْتِيكَ مِنْ شُقَّةِ بَعِيدَةٍ، وَبَيْنَنَا وَبَيْنَكُ هذا الَحيُّ مِنْ كُفَّارِ مُضَرَ، وَلَا نَسْتَطِيعُ أَنْ نَأْتِيَكُ إِلَّا فِي شَهْرِ حَرَامٍ، فَمُرْنَا بِأَمْرٍ نُخْبِر بِهِ مَنْ وَرَاءَنَا، نَدْخُلُ بِهِ الَجنَّةَ. فَأَمَرَهُمْ بِأَرْبَعٍ، وَنَهَاهُمْ عَنْ أَرْبَعٍ، أَمَرَهُمْ بِالإِيمَانِ باللهِ -﷿- وَحْدَهُ. قالَ: \"هَلْ تَدْرُونَ مَا الإِيمَانُ باللهِ وَحْدَهُ؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"شَهَادَةُ أَنْ لَا إله إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَصَوْمُ رَمَضَانَ، وَتُعْطُوا الخُمُسَ مِنَ المَغْنَمِ\". وَنَهَاهُمْ عَنِ الدُّبَّاءِ وَالْحنْتَمِ وَالمُزَفَّتِ. قَالَ شُعْبَةُ: رُبَّمَا قَالَ: النَّقِيرِ، وَرُبَّمَا قَالَ: الُمقَيَّرِ. قَالَ: \"احْفَظُوهُ وَأَخْبِرُوهُ مَنْ وَرَاءَكمْ\". [انظر: ٥٣ - مسلم: ١٧ - فتح: ١/ ١٨٣].\nحدثنا محمدُ بْنُ بَشَّارٍ ثنا غُنْدَرٌ ثنا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ قَالَ: كُنْتُ أُتَرْجِمُ بَيْنَ ابن عَبَّاسٍ وَبَيْنَ النَّاسِ، فَقَالَ: إِنَّ وَفْدَ عَبْدِ القَيْسِ أَتَوُا النَّبِيَّ - ﷺ -، فَقَالَ: \"مَنِ الوَفدُ\" -أوْ- \"مَنِ القَوْمُ؟ \". قَالُوا: رَبِيعَةُ. فَقَالَ: \"مَرْحَبًا بِالْقَوْمِ -أَوْ بِالْوَفْدِ- غَيْرَ خَزَايَا وَلَا نَدَامَى\". قَالُوا: إِنَّا نَأْتِيكَ مِنْ شُقَّةٍ بَعِيدَةٍ، وَبَيْنَنَا وَبَيْنَكَ هذا الحَيُّ مِنْ كُفَّارِ مُضَرَ، وَلَا نَسْتَطِيعُ أَنْ نَأْتِيَكَ إِلَّا فِي شَهْرٍ حَرَامٍ، فَمُرْنَا بِأَمْرٍ نُخْبِرْ بِهِ مَنْ وَرَاءَنَا، نَدْخُلُ بِهِ الجَنَّةَ. فَأْمَرَهُمْ بِأَرْبَعٍ، وَنَهَاهُمْ عَنْ أَرْبَعٍ .. الحديث. وفيه: قَالَ شُعْبَةُ: رُبَّمَا","vol":"3","page":436},{"text":"قَالَ: النَّقِيرِ، وَرُبَّمَا قَالَ: المُقَيَّرِ. قَالَ: \"احْفَظُوهُ وَأَخْبِرُوهُ مَنْ وَرَاءَكُمْ\".\nهذا الحديث تقدم الكلام عليه واضحًا في باب: أداء الخمس من الإيمان (^١) فراجعه. وتقدم أن وفادتهم كانت عام الفتح قبل خروج النبي - ﷺ - إلى مكة.\nوأما حديث مالك بن الحويرث فأخرجه البخاري مسندًا في الصلاة، والأدب، وخبر الواحد -كما سيأتي إن شاء الله (^٢) - وأخرجه مسلم أيضًا (^٣).\nومالك بن الحويرث جده حشيش فيه أقوال: أحدها: أنه بالحاء المهملة من الحشيش الذي يرعى. ثانيها: بالمعجمة المضمومة.\nثالثها: بالجيم. ووالده عوف بن جناع، واختلف في نسبه إلى ليث بن بكر بن عبد الله بن كنانة بن خزيمة. قدم مالك في ستة من قومه فأسلم، وأقام عند رسول الله - ﷺ - أيامًا، ثمَّ أذن لَهُ في الرجوع إلى أهله. روي له خمسة عشر حديثًا، اتفقا عَلَى حديثين هذا أحدهما، والآخر في الرفع والتكبير، وانفرد البخاري بحديث.\nنزل البصرة ومات بها سنة أربع وتسعين (^٤).\nوفيه من الفقه: تبليغ العلم وتعليم المؤمن أهله الإيمان والفرائض.\n_________\n(^١) سلف برقم (٥٣) كتاب: الإيمان.\n(^٢) سيأتي برقم (٦٢٨) كتاب: الأذان، باب: من قال: ليؤذن في السفر مؤذن واحد. (٦٠٠٨) كتاب: الأدب، باب: رحمة الناس والبهائم. (٧٢٤٦) كتاب: أخبار الآحاد، باب: ما جاء في إجازة خبر الواحد الصدوق.\n(^٣) رواه مسلم (٦٧٤) كتاب: المساجد، باب: من أحق بالإمامة.\n(^٤) \"معجم الصحابة\" للبغوي ٩/ ٢٠٥. \"معجم الصحابة\" لابن قانع ٣/ ٤٥ (٩٨٩).\n\n\"معرفة الصحابة\" لأبي نعيم ٥/ ٢٤٦٠ (٢٥٩٨). \"الاستيعاب\" ٣/ ٤٠٥ (٢٢٨٩).\n\"أسد الغابة\" ٥/ ٢٠ (٤٥٨٠). \"الإصابة\" ٣/ ٣٤٢ (٧٦١٧).","vol":"3","page":437},{"text":"<span data-type='title' id=toc-273>٢٦ - باب الرِّحْلَةِ فِى الْمَسْأَلَةِ النَّازِلَةِ وَتَعْلِيمِ أَهْلِهِ</span>\nالرِّحْلة بكسر الراء: الارتحال، وبالضم: الوجه الذي يريد.\n\n٨٨ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلِ أَبُو الَحسَنِ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخبَرَنَا عُمَرُ ابْنُ سَعِيدِ بْنِ أَبِي حُسَيْنٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي مُلَيْكَةَ عَنْ عُقْبَةَ بْنِ الَحارِثِ، أَنَّهُ تَزَوَّجَ ابنةً لَأبِي اِهَابِ بْنِ عَزِيزٍ، فَأَتَتْهُ امرَأةٌ فَقَالَتْ: إِنِّي قَدْ أَرْضَعْتُ عُقْبَةَ وَالَّتِي تَزَوَّجَ [بِهَا]. فَقَالَ لَهَا عُقْبَةُ: مَا أَعْلَمُ أَنَّكِ أَرْضَعْتِنِي وَلَا أَخْبَرْتنِي. فَرَكِبَ إِلَى رَسُولِ اللهِ - ﷺ - بِالْمَدِينَةِ فَسَأَلهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"كَيْفَ وَقَدْ قِيلَ؟ \". فَفَارَقَهَا عُقْبَةُ، وَنَكَحَت زَوْجًا غَيْرَهُ. [٢٠٢٥، ٢٦٤٠، ٢٦٥٩، ٢٦٦٠، ٥١٤٠، -فتح: ١/ ١٨٤]\nحدثنا مُحَمَّدُ بْنُ مُقَاتِل أَبُو الحَسَنِ أَنَا عَبْدُ اللهِ أَنَا عُمَرُ بْنُ سَعِيدِ بْنِ أَبِي حُسَيْنٍ حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي مُلَيْكَةَ عَنْ عُقْبَةَ بْنِ الحَارِثِ، أَنَّهُ تَزَوَّجَ ابنة لأَبِي إِهَابِ بْنِ عَزِينر، فَاَتَتْهُ آمْرَأَ\" فَقَالَتْ: إِنِّي قَدْ أَرْضَعْتُ عُقْبَةَ وَالَّتِي تَزَوَّجَ بِهَا. فَقَالَ لَهَا عُقْبَةُ: مَا أَعْلَمُ أَنَّكِ أَرْضَعْتِنِي وَلَا أَخْبَرْتِنِي. فَرَكِبَ إِلَى رَسُولِ اللهِ - ﷺ - بِالْمَدِينَةِ فَسَأَلَهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"كَيْفَ وَقَدْ قِيلَ؟ \". فَفَارَقَهَا عُقْبَةُ، وَنَكَحَتْ زَوْجًا غَيْرَهُ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث من أفراد البخاري عن مسلم، وانفرد بعقبة بن الحارث أيضًا. أخرجه هنا كما ترى عن ابن مقاتل، عن عبد الله -هو ابن المبارك. وأخرجه في الشهادات عن حبان، عن ابن المبارك. وعن أبي عاصم، كلاهما عن عمر به (^١). وفي البيوع عن محمد بن كثير،\n_________\n(^١) سيأتي برقم (٢٦٤٠) باب: إذا شهد شاهد، و(٢٦٦٠) باب: شهادة المرضعة.","vol":"3","page":438},{"text":"عن الثوري، عن عبد الله بن عبد الرحمن بن أبي حسين (^١). وفي الشهادات أيضًا عن علي (عن) (^٢) يحيى بن سعيد، عن ابن جريج؛ ثلاثتهم عن ابن أبي مليكة به (^٣).\nوفي النكاح عن علي، عن ابن علية، عن أيوب، عن ابن أبي مليكة، عن عبيد الله بن أبي مريم، ثمَّ قَالَ ابن أبي ملكية: وسمعته من عقبة ولكني لحديث عبيد أحفظ (^٤).\nثانيها: في التعريف برجاله:\nوقد سلف التعريف بهم غير عمر بن سعيد، وعقبة بن الحارث.\nفأما عقبة فهو: ابن الحارث بن عامر بن عدي بن نوفل بن عبد مناف القرشي المكي أبي سروعة بكسر السين المهملة، وحكي فتحها.\nأسلم يوم الفتح وسكن مكة، هذا قول أهل الحديث، وأما جمهور أهل النمسب فيقولون: عقبة هذا هو أخو أبي سروعة، وأنهما أسلما جميعًا يوم الفتح. قَالَ الزبير بن بكار: وأبو سروعة هو قاتل خبيب بن عدي.\nأخرج لعقبة مع البخاري أبو داود والترمذي والنسائي، أخرج له البخاريُّ ثلاثةَ أحاديث في العلم، والحدود، والزكاة عن ابن أبي ملكية عنه أحدها هذا، ووافقه أبو داود والترمذي والنسائي.\nوذكره بَقي بن مخلد فيمَنْ رَوى سبعةَ أحاديث، وقال أبو عمر: لَهُ حديث واحد ما أحفظ لَهُ غيره في شهادة المرأة عَلَى الرضاع. روى عنه\n_________\n(^١) سيأتي برقم (٢٠٥٢) باب: تفسير المشبهات.\n(^٢) في (ج): بن وهو خطأ.\n(^٣) سيأتي برقم (٢٦٤٠) كتاب: الشهادات، باب: إذا شهد شاهد.\n(^٤) سيأتي برقم (٥١٠٤) كتاب: النكاح، باب: شهادة المرضعة.","vol":"3","page":439},{"text":"عبيد بن أبي مريم وابن أبي مليكة. وقيل: إن ابن أبي ملكية لم يسمع منه، وأن بينهما عبيد بن أبي مريم (^١).\nتنبيه:\nإيراد صاحب \"العمدة\" (^٢) هذا الحديث في كتابه يوهم أنه من المتفق عليه، وقد نبهناك عَلَى أنه من أفراد البخاري فاستفده.\nتنبيه آخر:\nابنة أبي إهاب هي: أم يحيى بنت أبي إهاب -بكسر الهمزة- واسمها غنية -بغين معجمة مفتوحة ثمَّ نون ثمَّ مثناة تحت ثمَّ هاء- بنت أبي إهاب -ولا يعرف اسمه- ابن عزير-بفتح العين المهملة وكسر الزاي، وليس في البخاري عُزير بضم العين ثمَّ زاي- بن\n_________\n(^١) \"معجم الصحابة\" لابن قانع ٢/ ٢٧٣ (٢٩٨). \"معرفة الصحابة\" ٤/ ٢١٥٤ (٢٢٤٢). \"الاستيعاب\" ٣/ ١٨٢ (١٨٤١). \"أسد الغابة\" ٤/ ٥٠ (٣٦٩٨). \"الإصابة\" ٢/ ٤٨٨ (٥٥٩٢).\n(^٢) يقصد به: الإمام الحافظ الكبير الصادق القدوة العابد الأثري المتبع عالمُ الحفاظ تقي الدين أبو محمد عبد الغني بن عبد الواحد بن علي بن سرور بن رافع بن حسن بن رافع بن حسن بن جعفر المقدسي الجُمَّاعيلي ثم الدمشقي المنشأ الصالحي الحنبلي، صاحب \"الأحكام الكبرى\" و\"الصغرى\" ولد سنة إحدى وأربعين وخمسمائة بجماعيل. سمع أبا الفتح ابن البطي، وأبا الحسن علي بن رباح الفراء، والشيخ عبد القادر الجيلي وهبة الله بن هلال الدقاق، وأبا زرعة المقدسي وغيرهم كثير. وحدَّث عنه الشيخ موفق الدين، والحافظ عز الدين محمد، والحافظ أبو موسى عبد الله الفقيه، والفقيه أبو سليمان وأولاده، والشيخ الفقيه محمد اليونيني، والزين بن عبد الدائم. وغيرهم كثير. توفي سنة ستمائة. انظر ترجمته في: \"التقييد لمعرفة رواة السنن والمسانيد\" ص ٣٧٠ (٤٧٣)، \"التكملة لوفيات النقلة\" ٢/ ١٧ - ١٩ (٧٧٨)، \"سير أعلام النبلاء\"، \"تذكرة الحفاظ\" ٤/ ١٣٧٢ - ١٣٧٤ (١١١٢)، \"البداية والنهاية\" ١٣/ ٤٦ - ٤٧، \"شذرات الذهب\" ٤/ ٣٤٥ - ٣٤٦.","vol":"3","page":440},{"text":"قيس بن سويد بن ربيعة بن زيد بن عبد الله بن دارم التميمي الدارمي.\nتزوجها بعد عقبةَ ضريبُ (^١) بن الحارث، فولدت لَهُ أم قتال زوجة جبير بن مطعم، فولدت له محمدًا، ونافعا.\nوأم أبي إهاب: فاختة بنت عامر بن نوفل بن عبد مناف بن قصي، وهو حليف لبني نوفل، روى أبو إهاب عن النبي - ﷺ - النهي عن الأكل متكئا، أخرجه أبو موسى في الصحابة، وأغفله أبو عمر وابن منده (^٢).\nوأما عمر فهو: ابن سعيد بن أبي حسين النوفلي. روى عن طاوس، وعطاء وعدة. وعنه يحيى القطان، وروح، وخَلْقٌ، وهو ثقة.\nروى له مع البخاري مسلم والترمذي والنسائي (وابن ماجه) (^٣)، وأبو داود في \"المراسيل\"، وهو ابن عم عبد الله بن عبد الرحمن بن أبي حسين (^٤).\nثالثها:\nهذِه المرأة لا يحضرني اسمها بعد البحث عنه.\nرابعها:\nمن أخذ بشهادة المرضعة وحدها أخذ بظاهر الحديث، ومن منع حمله عَلَى الورع دون التحريم، كما بوب عليه البخاري في البيوع\n_________\n(^١) ورد بهامش (س): ثبت بخط الدمياطي نافع بن طريب بن عمرو بن نوفل.\n(^٢) \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٥٧٧ (٤٢٠٢). \"أسد الغابة\" ٧/ ٤١٠ (٧٦٢٢). \"الإصابة\" ٤/ ٥٠٦ (١٥٤٦).\n(^٣) ساقطة من (ج).\n(^٤) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٥٩ (٢٠٢). \"الجرح والتعديل\" ٦/ ١١٠ (٥٨٣). \"الثقات\" لابن حبان ٧/ ١٦٦. \"تهذيب الكمال\" ٢١/ ٣٦٤ - ٣٦٦ (٤٢٤٢)، \"الكاشف\" ٢/ ٦١ (٤٥٦٠).","vol":"3","page":441},{"text":"باب: تفسير الشبهات، ويشعر به قوله - ﷺ -: \"كيف وقد قيل؟ \" والورع فيه ظاهر.\nوقبلها ابن عباس والحسن وإسحاق وأحمد وحدها، وتحلف مع ذلك (^١).\nولم يقبلها الشافعي وحدها، بل مع ثلاث نسوة أخريات (^٢)، وقبلها مالك مع أخرى (^٣).\nولم يقبل أبو حنيفة فيه شهادة النساء المتمحضات من غير ذكر (^٤).\nوقال الإصطخري: إنما يثبت بالنساء المتمحضات.\nوفي الحديث شهادة المرضعة عَلَى فعل نفسها. وقال أصحابنا: لا تقبل، وكذا إن ذكرت أجرة عَلَى الأصح للتهمة.\nوقيل: تقبل في ثبوت المحرمية دون الأجرة، وإن لم تذكر أجرة فالأصح قبول شهادتها، فإنها لم تجرَّ لنفسها نفعًا، ولم تدفع ضررًا.\nوقيل: لا تقبل أيضًا كما لو قالت: أشهد أني ولدته (^٥).\nوادعى ابن بطال الإجماع عَلَى أن شهادة المرأة الواحدة لا تجوز في الرضاع وشبهه (^٦).\nوهو غريب عجيب فقد قبلها جماعة كما أسلفناه، وقبلها مالك وحدها، بشرط أن يفشو ذَلِكَ في الأهل والجيران فإن شهدت امرأتان\n_________\n(^١) \"المغني\" ١١/ ٣٤٠.\n(^٢) \"روضة الطالبين\" ٩/ ٣٦.\n(^٣) \"عيون المجالس\" ٣/ ١٣٩٢.\n(^٤) \"الهداية\" ١/ ٢٤٦.\n(^٥) \"الشرح الكبير\" ٢٤/ ٢٧٤. \"روضة الطالبين\" ٩/ ٣٦.\n(^٦) \"شرح ابن بطال\" ٧/ ٢٠٢ - ٢٠٣.","vol":"3","page":442},{"text":"شهادة فاشية فلا خلاف في الحكم بها عنده، وإن شهدتا من غير فشو أو شهدت واحدة مع الفشو ففيه قولان.\nوفيه أيضًا: الرحلة في المسألة النازلة كما ترجم له، وهو دال على حرصهم على العلم وإيثارهم ما يقربهم من الله تعالى، والازدياد من طاعته؛ لأنهم إنما كانوا يرغبون في العلم للعمل به، ولذلك شهد الله تعالى لهم أنهم خير أمة أخرجت للناس.","vol":"3","page":443},{"text":"<span data-type='title' id=toc-274>٢٧ - باب التَّنَاوُبِ فِى الْعِلْمِ</span>\n٨٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيبٌ، عَنِ الزُّهْرِيِّ (ح). قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ ابن وَهْبِ: أَخْبَرَنَا يُونُسُ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ أَبِي ثَوْرٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، عَنْ عُمَرَ قَالَ: كُنْتُ أَنَا وَجَارً لِي مِنَ الأَنْصَارِ فِي بَنِي أُمَيَّةَ بْنِ زَيْدِ -وَهْيَ مِن عَوَالِي الَمدِينَةِ- وَكُنَّا نَتَنَاوَبُ النُّزُولَ عَلَى رَسُولِ اللهِ - ﷺ - يَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا، فَإذَا نَزَلْتُ جِئتُهُ بِخَبَرِ ذَلِكَ اليَوْمِ مِنَ الوَحْيِ وَغَيْرِه، وَإِذَا نَزَلَ فَعَلَ مِثْلَ ذَلِكُ، فَنَزَلَ صَاحِبِي الأَنْصَارِيُّ يَوْمَ نَوْبَتِهِ، فَضَرَبَ بَابِي ضَرْبًا شَدِيدًا، فَقَالَ: أَثَمَّ هُوَ؟ فَفَزِعْتُ فَخَرَجْتُ إِلَيْهِ، فَقَالَ: قَدْ حَدَثَ أَمْرٌ عَظِيمٌ. قَالَ: فَدَخَلْتُ عَلَى حَفْصَةَ فَإِذَا هِيَ تَبْكِي فَقُلْتُ: طَلَّقَكُنَّ رَسُولُ اللهِ - ﷺ -؟ قَالَتْ: لَا أَدْرِي. ثُمَّ دَخَلْتُ عَلَى النَّبِيِّ - ﷺ - فَقُلْتُ وَأَنَا قَائِمٌ: أَطَلَّقْتَ نِسَاءَكَ؟ قَالَ: \"لَا\". فَقُلْتُ: الله أَكْبَرُ. [٢٤٦٨، ٤٩١٣، ٤٩١٤، ٤٩١٥، ٥١٩١، ٥٢١٨، ٥٨٤٣، ٧٢٥٦، ٧٢٦٣ - مسلم: ١٤٧٩ - فتح: ١/ ١٨٥]\nحدثنا أَبُو اليَمَانِ، أَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ ابن وَهْبٍ: أنا يُونُسُ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ أبِي ثَوْرٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، عَنْ عُمَرَ قَالَ: كُنْتُ أَنَا وَجَارٌ لِي مِنَ الأنْصَارِ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ -وَهْيَ مِنْ عَوَالِي المَدِينَةِ- وَكُنَّا نتَنَاوَبُ النُّزُولَ عَلَى رَسُولِ اللهِ - ﷺ - يَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا، فَإذَا نَزَلْتُ جِئْتُهُ بِخَبَرِ ذَلِكَ اليَوْمِ مِنَ الوَحْيِ وَغَيْرِهِ، وإِذَا نَزَلَ فَعَلَ مِثْلَ ذَلِكَ، فَنَزَلَ صَاحِبِي الأَنْصَارِيُّ يَوْمَ نَوْبَتِهِ، فَضَرَبَ بَابِي ضَرْبًا شَدِيدًا، فَقَالَ: أَثَمَّ هُوَ؟ فَفَزِعْتُ فَخَرَجْتُ إِلَيْهِ، فَقَالَ: قَدْ حَدَثَ أَمْرٌ عَظِيمٌ. قَالَ: فَدَخَلْتُ عَلَى حَفْصَةَ فَإذَا هِيَ تَبْكِي فَقُلْتُ طَلَّقَكُنَّ رَسُولُ اللهِ - ﷺ - قَالَتْ: لَا أَدْرِي. ثُمَّ دَخَلْتُ عَلَى النَّبِيِّ - ﷺ - فَقُلْتُ وَأَنَا قَائِمْ: أَطَلَّقْتَ نِسَاءَكَ؟ قَالَ: \"لَا\". قُلْتُ: اللهُ أَكْبَرُ.","vol":"3","page":444},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في المظالم والنكاح (^١).\nوأخرجه مسلم في الطلاق (^٢).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا عبيد الله (ع) بن عبد الله بن أبي ثور، وهو قرشي نوفلي مولاهم.\nروى عن ابن عباس، وعنه الزهري وكيره، وثق، وليس في الصحيحين لَهُ سوى هذا الحديث، وحديث ابن عباس: لم أزل حريصًا على أن أسأل عمر .. الحديث بطوله (^٣). وهما في المعنى حديث واحد.\nقَالَ البخاري: قَالَ مصعب: أبو ثور عداده في بني نوفل، وهو من الغوث بن (مُر بن أد) (^٤) بن طابخة بن إلياس بن مضر (^٥).\n_________\n(^١) سيأتي برقم (٢٤٦٨) كتاب: المظالم، باب: الغرفة المشرفة في السطوح. وبرقم (٥٢١٨) كتاب: النكاح، باب: حب الرجل بعض نسائه أفضل من بعض.\n(^٢) برقم (١٤٧٩) باب: في الإيلاء واعتزال النساء وتخييرهن، وقوله تعالى: ﴿وَإِنْ تَظَاهَرَا عَلَيْهِ﴾.\n(^٣) سيأتي برقم (٢٤٦٨) كتاب: المظالم، باب: الغرفة المشرفة في السطوح وغيرها.\nرواه مسلم (١٤٧٩) كتاب: الطلاق، باب: في الإيلاء واعتزال النساء.\n(^٤) في الأصل: (معد بن نزار) وورد بهامش الأصل: (مُر بن أد بن طابخة) وهو الأقرب للصواب، ففي كتب الأنساب: الغوث بن مر بن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان.\n(^٥) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٨٦ (١٢٤٠). \"الجرح والتعديل\" ٥/ ٣٢٠ (١٥١٩). \"الثقات\" لابن حبان ٥/ ٦٥. \"تهذيب الكمال\" ١٩/ ٦٨ - ٦٩ (٣٦٥٠).","vol":"3","page":445},{"text":"ثالثها:\nقوله: (نتَنَاوَبُ)، يقال: ناب لي ينوب نوبا ومنابا، أي: قام مقامي. ويتناوب يتفاعل، والنوبة واحدة النوب (^١).\nرابعها: في أحكامه وفوائده:\nالأولى: الحرص عَلَى طلب العلم.\nالثانية: أن طالب العلم ينظر في معيشته، ويحصل ما يستعين به في طلب العلم.\nالثالثة: التناوب في العلم، وهو ما ترجم لَهُ البخاري.\nالرابعة: قبول خبر الواحد، وأن الصحابة يخبر بعضهم بعضًا بما يسمع ويسنده إلى رسول الله - ﷺ -، وهو مرسل الصحابي، وسيأتي الكلام عَلَى الحديث (مبسوطًا في موضعه إن شاء الله ذلك وقدره) (^٢).\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٤٧٦، \"لسان العرب\" ٨/ ٤٥٦٩، مادة: [نوب].\n(^٢) ساقطة من (ج).","vol":"3","page":446},{"text":"<span data-type='title' id=toc-275>٢٨ - باب الْغَضَبِ فِي الْمَوْعِظَةِ وَالتَّعْلِيمِ إِذَا رَأَى مَا يَكْرَهُ</span>\n٩٠ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ قَالَ: أَخبَرَنَا سُفْيَانُ، عَنِ ابن أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِم، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، لَا أَكَادُ أُدْرِكُ الصَّلَاةَ مِمَّا يُطَوِّلُ بِنَا فُلَانٌ. فَمَا رَأَيتُ النَّبِيَّ - ﷺ - فِي مَوْعِظِةٍ أَشَدَّ غَضَبًا مِنْ يَؤمِئِذٍ، فَقَالَ: \"أَيُّهَا النَّاسُ، إِنَّكُمْ مُنَفِّرُونَ، فَمَنْ صَلَّى بِالنَّاسِ فَلْيُخَفِّفْ، فَإِنَّ فِيهِمُ المَرِيضَ وَالضَّعِيفَ وَذَا الحَاجَةِ\". [٧٠٢، ٧٠٤، ٦١١٠، ٧١٥٩ - مسلم: ٤٦٦ - فتح: ١/ ١٨٦]\n\n٩١ - حَدَّثَنَا عَبْدُ اللهِ بْن محَمَّدٍ قَالَ: حَدَّثَنَا أَبُو عَامِرٍ قَالَ: حَدَّثَنَا سُلَيْمَانُ بْن بِلَالٍ الَمدِينِيُّ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ -يَزِيدَ مَوْلَى الُمنْبَعِثِ- عَنْ زَيْدِ بْنِ خَالِدٍ الُجهَنِيِّ أَنَّ النَّبِيَّ - ﷺ - سَأَلة رَجُلٌ عَنِ اللُّقَطَةِ، فَقَالَ: \"اعْرِفْ وِكَاءَهَا -أَوْ قَالَ: وِعَاءَهَا- وَعِفَاصَهَا، ثُمَّ عَرِّفْهَا سَنَةً، ثُمَّ اسْتَمْتِعْ بِهَا، فَإِنْ جَاءَ رَبُّهَا فَأَدِّهَا إِلَيْهِ\". قَالَ: فَضَالَّةُ الإِبِلِ، فَغَضِبَ حَتَّى احْمَرَّتْ وَجْنَتَاة -أَوْ قَالَ اَحْمَرَّ وَجْهُهُ- فَقَالَ: \"وَمَا لَكَ وَلَهَا؟ مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا، تَرِدُ المَاءَ، وَتَرْعَى الشَّجَرَ، فَذَرْهَا حَتَّى يَلْقَاهَا رَبُّهَا\". قَالَ: فَضَالَّةُ الغَنَمِ قَالَ: \"لَكَ، أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ\". [٢٣٧٢، ٢٤٢٧، ٢٤٢٨، ٢٤٢٩، ٢٤٣٦، ٢٤٣٨، ٥٢٩٢، ٦١١٢ - مسلم ١٧٢٢ - فتح: ١/ ١٨٦]\n\n٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ قَالَ: حَدَّثَنَا أَبو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: سُئِلَ النَّبِيُّ - ﷺ - عَنْ أَشْيَاءَ كَرِهَهَا، فَلَمَّا أَكْثِرَ عَلَيْهِ غَضِبَ، ثمَّ قَالَ لِلنَّاسِ: \"سَلُونِي عَمَّا شِئْتُمْ\". قَالَ رَجُلٌ مَنْ أَبِي؟ قَالَ: \"أَبُوكَ حُذَافَةُ\". فَقَامَ آخَرُ فَقَالَ: مَنْ أَبِي يَا رَسُولَ اللهِ؟ فَقَالَ: \"أَبُوكَ سَالِمٌ مَوْلَى شَيْبَةَ\". فَلَمَّا رَأى عُمَرُ مَا فِي وَجْهِهِ قَالَ: يَا رَسُولَ اللهِ، إِنَّا نَتُوبُ إِلَى اللهِ -﷿-. [٧٢٩١ - مسلم: ٢٣٦٠ - فتح: ١/ ١٨٧]\nذكر فيه ثلاثة أحاديث:\nأحدها: حَدَّثنَا مُحَمَّدُ بْنُ كَثِيرٍ أَخْبَرَني سُفْيَانُ، عَنِ ابن أَبِي خَالِدٍ، عَنْ","vol":"3","page":447},{"text":"قَيْسِ بْنِ أبِي حَازِمٍ، عَنْ أبِي مَسْعُودٍ الأنْصَارِيِّ قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، لَا أَكَادُ أدْرك الصَّلَاةَ مِمَّا يُطَوِّلُ بِنَا فُلَانٌ. فَمَا رَأَيْتُ النَّبِيِّ - ﷺ - فِي مَوْعِظَةٍ أَشَدَّ غَضَبًا مِنْ يَوْمِئِذٍ، فَقَالَ: \"أَيُّهَا النَّاسُ، إِنَّكُمْ مُنَفِّرُونَ، فَمَنْ صَلَّى بِالنَّاسِ فَلْيُخَفِّفْ، فَإِنَّ فِيهِمُ المَرِيضَ وَالضَّعِيفَ وَذَا الحَاجَةِ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى، وفي الصلاة عن محمد بن يوسف، عن سفيان. وعن أحمد بن يونس عن زهير (^١). وفي الأدب عن مسدد، عن يحيى (^٢). وفي الأحكام في باب: الفتوى وهو غضبان، عن محمد بن مقاتل، عن عبد الله (^٣).\nوأخرجه مسلم في الصلاة عن يحيى بن يحيى، عن هشام. وعن أبي بكر، عن هشام، ووكيع وعن ابن نمير، عن أبيه. وعن ابن أبي عمر، عن ابن عيينة كلهم عن إسماعيل بن أبي خالد عن قيس به (^٤).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا شيخ البخاري، وأبو مسعود: عقبة بن عمرو سلفت ترجمته وكررها شيخنا قطب الدين في \"شرحه\".\nوشيخ البخاري هو: أبو عبد الله محمد بن كثير العبدي البصري، أخو سليمان بن كثير، وسليمان أكبر منه بخمسين سنة.\n_________\n(^١) سيأتي برقم (٧٠٢) كتاب: الأذان، باب: تخفيف الإمام في القيام وإتمام الركوع والسجود. وبرقم (٧٠٤) كتاب: الأذان، باب: من شكا إمامه إذا طوَّل.\n(^٢) سيأتي برقم (٦١١٠) باب: ما يجوز من الغضب والشدة لأمر الله.\n(^٣) سيأتي برقم (٧١٥٩) باب: هل يقضي القاضي أو يفتي وهو غضبان.\n(^٤) رواه مسلم (٤٦٦) باب: أمر الأئمة بتخفيف الصلاة.","vol":"3","page":448},{"text":"روى عن أخيه سليمان وشعبة والثوري. وعنه البخاري وأبو داود، وغيرهما، وروى مسلم والترمذي والنسائي عن رجل عنه. مات سنة ثلاث وعشرين ومائتين عن تسعين سنة.\nقَالَ أبو حاتم: صدوق. وقال يحيى بن معين: لا تكتبوا عنه، لم يكن بالثقة. أخرج لَهُ مسلم حديثًا واحدًا في الرؤيا أنه - ﷺ - كان يقول لأصحابه: \"مَنْ رَأى مِنْكُم رُؤْيا\" عن الدارمي عنه عن أخيه سليمان (^١).\nفائدة:\nليس في الصحيحين محمد بن كثير غير هذا، وفي أبي داود والترمذي والنسائي محمد بن كثير الصنعاني. روى عن الدارمي، وهو ثقة اختلط بأَخِرِهُ (^٢).\nثالثها:\nمعنى قوله: (لَا أَكَادُ أُدْرِكُ الصَّلَاةَ مِمَّا يُطَوِّلُ بِنَا فُلَانٌ) أنه كان رجلًا (^٣) ضعيفًا، فكان إِذَا طول به الإمام في القيام لا يبلغ الركوع\n_________\n(^١) رواه مسلم (٢٢٦٩) باب: في تأويل الرؤيا.\nومحمد بن كثير انظر ترجمته في: \"الجرح والتعديل\" ٨/ ٧٠ (٣١١). \"الثقات\" لابن حبان ٩/ ٧٧ - ٧٨. \"تهذيب الكمال\" ٢٦/ ٣٣٤ - ٣٣٦ (٥٥٧١). \"تهذيب التهذيب\" ٣/ ٦٨٣.\n(^٢) ضعفَّه أحمد بن حنبل وقال: هو منكر الحديث، يروي أشياء منكرة. وقال: لم يكن عندي ثقة. وقال يحيى بن معين: كان صدوقًا. وعنه قال: ثقة. وقال البخاري: ليِّن جدًّا. وذكره ابن حبان في \"الثقات\" وقال: يخطئ، ويغرب. مات سنة ست عشرة ومائتين. وقيل: سبع عشرة ومائتين. وقيل: ثماني عشرة أو تسع عشرة ومائتين.\nانظر ترجمته في: \"التاريخ الكبير\" ١/ ٢١٨ (٦٨٤). \"الثقات\" ٩/ ٧٠. \"تهذيب الكمال\" ٢٦/ ٣٢٩ - ٣٣٤ (٥٥٧٠). \"تهذيب التهذيب\" ٣/ ٦٨٢ - ٦٨٣.\n(^٣) في هامش الأصل:\nفائدة: الرجل الذي قال: يا رسول الله لا أدرك الصلاة. الحديث في \"مسند أحمد\" =","vol":"3","page":449},{"text":"أو السجود إلا وقد ازداد ضعفًا عن اتباعه، فلا يكاد يركع معه ولا يسجد، كذا قاله أبو الزناد.\nواستشكل القاضي ظاهرها وقال: لعل الألف زيدت بعد (لا) وقد رواه الفريابي: إني لأتأخر عن الصلاة في الفجر (^١)، وجاء في غير البخاري: إني لأدع الصلاة (^٢)، وفي لفظ: إني لأدع المسجد (^٣)، إن فلانًا يطيل بنا القراءة. والروايات يفسر بعضها بعضًا.\nرابعها:\nفيه الأمر بالتخفيف، وما ورد من إطالته - ﷺ - في بعض الأحيان محمول عَلَى تبيين الجواز أو أنه علم من حال من وراءه في تلك الصلاة إيثار التطويل، وسيأتي بسط ذَلِكَ في موضعه إن شاء الله تعالى.\nالحديث الثاني:\nحَدَّثنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ المسندي، ثنَا أَبُو عَامِرٍ ثَنَا سُلَيْمَانُ بْنُ بِلَالٍ المَدِينِيُّ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ -يَزِيدَ مَوْلَى المُنْبَعِثِ-\n_________\n= من حديث معاذ بن رفاعة عن رجل من بني سلمة يقال له: سليم، فقال: يا رسول الله إن معاذ بن جبل يأتينا بعد ما ننام، ونكون في أعمالنا بالنهار، فينادي للصلاة إلى قوله: فقال: \"يا معاذ، لا تكن فتانًا\" وهو القائل: لا أحسن دندنتك ولا دندة معاذ .. وهو بقية هذا الحديث، وفي \"المسند\" من حديث أنس قال: كان معاذ يؤم قومه، فدخل حرام يريد أن يسقي نخله، إلى أن قال: فتجوز في صلاته، ولحق بنخله يسقيه، فقال: إنه منافق، وفي آخره: \"أفتان أنت؟ \" كذا قال في الحديث مرتين، فقال: اقرأ باسم ربك الأعلى، والشمس وضحاها ونحو ذلك.\nوقال ابن شيخنا العلامة البلقينى في \"مبهماته\": لم أره مثبتًا، لكن في \"مسند أبي يعلى\" ما يدل على أن الإمام أُبي بن كعب، وسنبسطه في تراجمه.\n(^١) سيأتي برقم (٧٠٤) كتاب: الأذان، باب: من شكا إمامه إذا طول.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٢/ ١٧٥ (٧٧٨٢).\n(^٣) لم أعثر على هذِه الرواية.","vol":"3","page":450},{"text":"عَنْ زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ أَنَّ النَّبِيَّ - ﷺ - سَأَلَهُ رَجُلٌ عَنِ اللُّقَطَةِ، فَقَالَ: \"اعْرِفْ وِكَاءَهَا -أَوْ قَالَ: وِعَاءَهَا- وَعِفَاصَهَا، ثُمَّ عَرِّفْهَا سَنَةً، ثُمَّ اسْتَمْتِعْ بِهَا، فَإِنْ جَاءَ رَبُّهَا فَأَدهَا إِلَيْهِ\". قَالَ: فَضَالَّةُ الإِبِلِ، فَغَضِبَ حَتَّى احْمَرَّتْ وَجْنَتَاهُ -أَوْ قَالَ احْمَرَّ وَجْهُهُ- فَقَالَ: \"وَمَا لَكَ وَلَهَا؟ مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا، تَرِدُ المَاءَ، وَتَرْعَى الشَّجَرَ، فَذَرْهَا حَتَّى يَلْقَاهَا رَبُّهَا\". قَالَ: فَضَالَّةُ الغَنَمِ قَالَ: \"لَكَ، أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ\".\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه في نحو عشرة مواضع، هنا كما ترى، وفي الشرب، في شرب الناس والدواب من الأنهار، عن إسماعيل، عن مالك (^١).\nوفي اللقَطَة في مواضع، عن عبد الله بن يُوسف، عن مالِك (^٢). وعن قُتيبة عن إسماعيل (^٣). وعن عَمْرو بن العباس، عن ابن مهدي. وعن محمد بن يوسف؛ كلاهما عن سُفيان (^٤). وفي الأدب عن محمد (عن) (^٥) إسماعيل بن جَعْفر؛ كلهم عن ربيعة (^٦).\nوفي الطلاق، في باب حُكْمِ المَفْقُودِ فِي أَهْلِهِ وَمَالِهِ، عن علي بن عبد الله، عن سفيان، عن يحيى بن سعيد، عن يزيد به (^٧). وأخرجه\n_________\n(^١) سيأتي برقم (٢٣٧٢).\n(^٢) سيأتي برقم (٢٤٢٩) باب: إذا لم يوجد صاحب اللقطة.\n(^٣) سيأتي برقم (٢٤٣٦) باب: إذا جاء صاحب اللقطة بعد سنة.\n(^٤) سيأتيان برقم (٢٤٢٧)، (٢٤٣٨).\n(^٥) في (س)، (ج): بن، والمثبت الموافق لما في \"الصحيح\".\n(^٦) سيأتي برقم (٦١١٢) باب: ما يجوز من الغضب والشدة لأمر الله.\n(^٧) سياقى برقم (٥٢٩٢).","vol":"3","page":451},{"text":"في اللقطة أيضًا عن إسماعيل بن عبد الله، عن (سليمان) (^١)، عن يحيى، عن يزيد به (^٢).\nوأخرجه مسلم في القضاء من طرق منها: عن يحيى بن يحيى، عن مالك، عن ربيعة (^٣).\nثانيها: في التعريف برواته:\nأما زيد بن خالد، فهو: أبو طَلْحَةَ وقيل: أبو عبد الرحمن المدني من جهينة ابن زيد بن ليث بن سود بن أسلم -بضم اللام- بن الحاف بن قضاعة، شهد الحديبية، وكان معه لواء جهينة يوم الفتح. ومات سنة ثمان وسبعين عن خمس وثمانين سنة بالمدينة، أو بمصر، أو بالكوفة، أقوال. وليس في الصحابة زيد بن خالد سواه (^٤).\nوأما الراوي عنه فهو: يزيد مولى المنبعث المدني. روى عن أبي هريرة، وزيد بن خالد. وعنه ربيعة، ويحيى بن سعيد، ثقة (^٥).\nوأما الراوي عنه، فهو: الإمام العلامة أبو عثمان ربيعة بن أبي\n_________\n(^١) في الأصل: سفيان، والصواب ما أثبتناه كذا في مصادر التخريج.\n(^٢) سيأتي برقم (٢٤٢٨) كلتاب: اللقطة، باب: ضالة الغنم.\n(^٣) رواه مسلم (١٧٢٢) كتاب: اللقطة.\n(^٤) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٢/ ٤٨٠. و\"معجم الصحابة\" لابن قانع ١/ ٢٢٤ (٢٤٩). و\"معرفة الصحابة\" لأبي نعيم ٣/ ١١٨٩ (١٠٢٩). و\"الاستيعاب\" ٢/ ١١٩ (٨٥٠). و\"أسد الغابة\" ٢/ ٢٨٤ (١٨٣٢). و\"الإصابة\" ١/ ٥٦٥ (٢٨٩٤).\n(^٥) يزيد هذا قد سأل البرقانيُّ عنه الدارقطنيَّ، فقال: ثقة. وذكره ابن حبان في \"ثقاته\". وروى له الجماعة وأبو جعفر الطحاوي. وقال الذهبي: ثقة. وقال ابن حجر: صدوق من الثالثة. انظر ترجمته في: \"الثقات\" ٥/ ٥٣٣. و\"الكاشف\" ٢/ ٣٩٢ (٦٣٧٣). و\"التقريب\" ص ٦٠٦ (٧٧٩٨). و\"مغاني الأخيار\" ٣/ ١١٠. و\"سؤالات البرقاني\" ص ٤٠ (٢٥٥).","vol":"3","page":452},{"text":"عبد الرحمن، فروخ، مولى آل المنكدر، فقيه المدينة، صاحب الرأي، القرشي، مولاهم، التابعي.\nروى عن: السائب بن يزيد وأنس وابن المسيب.\nوعنه: مالك، والليث وخلق.\nوهو ثقة، إمام صاحب معضلات أهل المدينة ورئيسهم في الفتيا، وهو أستاذ مالك، وحظي به، فقيل لَهُ: كيف حظي بك مالك ولم تحظ أنت نفسك؟ فقال: أما علمتم أن مثقالًا من دولة خيرٌ من حمل علم. وإذا قَالَ مالك: وعليه أهل بلدنا والمجتمع عليه عندنا، فإنه يعنيه.\nقَالَ يونس بن يزيد: رأيت أبا حنيفة عند ربيعة وكان مجهوده أن يحفظ ما قاله ربيعة، تركه أبوه حملًا، ثمَّ عاد بعد سبع وعشرين سنة فوجده إمامًا، وله معه عند عوده قصة مشهورة، أَقْدَمه السفاحُ عليهِ الأنبارَ؛ ليوليه القضاء فلم يفعل وعرض عليه العطاء فلم يقبل. ومات بالمدينة. وقيل: بالأنبار سنة ست وثلاثين ومائة، في خلافة أبي العباس أول خلفائهم (^١). وباقي السند تقدم التعريف بهم (^٢).\nثالثها:.\nقوله: (اعْرِفْ وِكَاءَهَا -أَوْ قَالَ: وِعَاءَهَا) كذا جاء هنا عَلَى الشك وجاء في موضع آخر منه بغير شك: \"اعْرِفْ عِفَاصَهَا ووِكَاءَهَا\" (^٣) وفيه من حديث أُبي: وجدت صرة مائة دينار، فقال - ﷺ -: \"عرفها حولًا\" فعرفتها\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٢٨٦ (٩٧٦). و\"معرفة الثقات\" ١/ ٣٥٨ (٤٤٦). و\"الجرح والتعديل\" ٣/ ٤٧٥ (٢١٣١). و\"تهذيب الكمال\" ٩/ ١٢٣ (١٨٨١)، \"سير أعلام النبلاء\" ٦/ ٨٩ - ٩٦، \"شذرات الذهب\" ١/ ١٩٤.\n(^٢) ورد بهامش (س): واسم أبي عامر: عبد الملك.\n(^٣) سيأتي برقم (٢٣٧٢).","vol":"3","page":453},{"text":"فلم أجد من يعرفها، ثم أتيته، فقال: \"عرفها حولًا\" فعرفتها، فلم أجد، ثم أتيته ثلاثًا فقال: \"احفظ وعاءها وعددها ووكاءها\" الحديث. قَالَ الراوي: فلقيت، يعني: أبي بن كعب فقال: لا أدري ثلاثة أحوال أو حولًا واحدًا (^١).\nوفي بعض طرق حديث زيد \"اعْرِفْ وِكَاءهَا وَعِفَاصَهَا، وَعَرِّفْهَا سَنَةً، فَإِنْ جَاءَ مَنْ يَعْرِفُهَا، وَإِلَّا فَاخْلِطْهَا بِمَالِكَ\" (^٢). وفي بعضها: \"عرِّفها سنة، ثمَّ اعرف وِكاءها وعِفاصها، ثمَّ استنفق بها، فإن جاءَ ربُّها فأدِّها إليه\" (^٣)\nوفي مسلم: \"فإن جاء صاحبها فعَرِف عفاصها وعددها ووِكاءها، فأعْطِها إياه، وإلا فهي لك\" (^٤) وفيه أيضًا: \"ثمَّ عَرِّفها سنةً، فإنْ لم تعرف، فاستنفقها، ولتكن وديعةً عندك\" (^٥).\nرابعها:\nاللقطة: -بضم اللام وفتح القاف- وهو: الشيء الملقوط. قَالَ القاضي: لا يجوز غيره (^٦). وقال النووي: إنه المشهور (^٧).\nقَالَ الأزهري، عن الخليل: إنها بالإسكان، وبالفتح: الرجل الملتقط.\nقَالَ: والذي سمع من العرب وأجمع عليه أهل اللغة ورواه الأخيار\n_________\n(^١) سيأتي برقم (٢٤٢٦) كتاب: اللقطة، باب: إذا أخبره رب اللقطة بالعلامة دفع إليه.\nورواه مسلم (١٧٢٣) كتاب: اللقطة.\n(^٢) سيأتي برقم (٥٢٩٢).\n(^٣) سيأتي برقم (٢٤٣٦).\n(^٤) برقم (٢٧٢٢/ ٦).\n(^٥) رواه مسلم برقم (١٧٢٢/ ٥).\n(^٦) انظر: \"مشارق الأنوار\" ١/ ٣٦٢.\n(^٧) انظر: \"صحيح مسلم بشرح النووي\" ١٢/ ٢٠.","vol":"3","page":454},{"text":"فتحها (^١). كذا قَالَ الأصمعي والفراء وابن الأعرابي. وفيه لغة ثالثة لقاطة بضم اللام، ولقط بفتحها، فهذِه أربع لغات، وقد جمعها ابن مالك في بيت فقال:\nلُقاطة ولُقْطة ولُقَطَهْ … ولقَط ما لاقِطٌ قَدْ لَقَطَهْ\nوالالتقاط: وجود الشيء من غير طلب، وهي مختصة بغير الحيوان كما قاله الأزهري (^٢)، والحيوان يسمى ضالَّة وهوامي وهوافي بالفاء. قَالَ البيهقي: وظن مطرف أنهما بمعنى -أعني: الضالة واللقطة- واستشكل حديث الجارود: \"ضالة المؤمن حرق النار\" (^٣) ولا إشكال ولا نسخ لما لا من الفرق.\nخامسها:\nالوِكَاء -بكسر الواو وبالمد- الخيط الذي تُشد به الصُّرة وغيرها.\nيقال: أوْكَيته إيكاءً، فهو مُوكى مقصور، والفعل منه مُعتل اللام بالياء، يقال: أوكى عَلَى ما في سقائه أي: شده بالوكاء، ومنه: أوكو قربكم، ومن أمثالهم بذاك أوكا وأوكي يوكي كأعطى يعطي إعطاء.\nوأما المهموز، بمعنى آخر، تقول: أوكأت الرجل: أعطيته ما يتوكأ\n_________\n(^١) انظر: \"تهذيب اللغة\" ٤/ ٣٢٨٦ - ٣٢٨٧، مادة: \"اللقط\".\n(^٢) المصدر السابق.\n(^٣) رواه أحمد ٥/ ٨، والدارمي ٣/ ١٦٩٥ - ١٦٩٦ (٢٦٤٣ - ٢٦٤٤)، والنسائي في \"الكبرى\" ٣/ ٤١٤ (٥٧٩٢ - ٥٧٩٧)، وعبد الرزاق في \"المصنف\" ١٠/ ١٣١ (١٨٦٠٣)، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٤٦٣ - ٤٦٤ (١٦٣٧ - ١٦٤١)، وأبو يعلى ٣/ ١٠٩ (١٥٣٩)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٣٣، وابن قانع في \"معجم الصحابة\" ١/ ١٥٤ ترجمة: (١٦٤). وابن حبان ١١/ ٢٤٨ (٤٨٨٧). والطبراني في \"الصغير\" ٢/ ٩٥ (٨٤٦)، والبيهقي ٦/ ١٩٠. والحديث صححه الألباني في \"الصحيحة\" (٦٢٠).","vol":"3","page":455},{"text":"عليه، واتكأ عَلَى الشيء بالهمز فهو متكئ (^١).\nسادسها:\nالوِعاء بكسر الواو، ويجوز ضمها، وهي قراءة الحسن: ﴿وِعَاءِ أَخِيهِ﴾ [يوسف: ٧٦] وهي لغة. وقرأ سعيد بن جبير: (إعاء أخيه)، بقلب الواو همزة، ذكره الزمخشري (^٢).\nوالعِفاص: بكسر العين المهملة ثمَّ فاء، وهو: الوعاء من جلد أو غيره. ويقال أيضًا للجلد الذي يكبس رأس القارورة؛ لأنه كالوعاء لَهُ وهو المسمى بالصمام بكسر الصاد المهملة.\nوالسداد: بكسر السين المهملة، وهو بالفتح: القصد في الدين والسبيل. وقيل العفاص: ما يدخل فيه رأس القارورة ونحوها، والسداد والصمام: ما يدخل فيها، حكاه البطليوسي في \"شرح أدب الكاتب\".\nسابعها:\nالوَجنة: ما علا من لحم الخدين، وهي مثلثة الواو وفيها لغة رابعة أجنة بضم الهمزة، حكاهن الجوهري وغيره (^٣).\nوالسِّقاء والحذاء، بكسر أولهما وبالمد، والحذاء: الخف. واستعار - ﷺ - ذَلِكَ لها تشبيهًا بالمسافر الذي معه الحذاء والسقاء فإنه يقوى عَلَى قطع المفاوز، وذلك لأنها تشرب وتملأ أكراشها لما يكفيها الأيام.\n_________\n(^١) انظر: \"تهذيب اللغة\" ٤/ ٣٩٤٨، مادة: [وكي]، \"لسان العرب\" ٨/ ٤٩١١، ٤٩١٢، مادة: [وكأ].\n(^٢) انظر: \"الكشاف\" ٢/ ٤٨٥، \"المحتسب\" لابن جني ٣٤٨/ ١.\n(^٣) انظر: \"تهذيب اللغة\" ٤/ ٣٨٤١ في مادة: [وجن]، \"الصحاح\" ٦/ ٢٢١٢.","vol":"3","page":456},{"text":"ثامنها:\nإنما أمره بمعرفة العفاص والوكاء؛ ليعرف صدق واصفها من كذبه، ولئلا يختلط بماله، ويستحب التقييد بالكتابة (خوف النسيان) (^١).\nوعن ابن داود من الشافعية: أن معرفتهما قبل حضور المالك مستحب، وقال المتولي: يجب معرفتهما عند الالتقاط، ويعرف أيضًا الجنس والقدر وكيل المكيل وطول الثوب وغير ذلك ودقته وصفاقته.\nتاسعها:\nقوله: (ثُمَّ عَرِّفْهَا سَنَةً) الإتيان بـ \"ثم\" هنا دال عَلَى المبالغة وسعة التثبت في معرفة العفاص والوكاء، إذ كان وضعها للتراخي والمهلة، فكأنه عبارة عن قوله: لا تعجل وتثبت في عرفان ذَلِكَ، وهو مؤيد لما أسلفناه عن ابن داود.\nالعاشر:\nالأمر بالاستمتاع بها أمر إباحة لا وجوب.\nالحادي عشر:\nقوله: (فَإِنْ جَاءَ رَبُّهَا فَأَدِّهَا إِلَيْهِ) الرب، هنا المالك. أي: إذا تحقق صدق واصفها إما بوصفه لها بأمارة وإما ببينة وجب ردها إليه بعد تعريف الملتقط إياها، وفي التحليف عند وصفها قولان في مذهب مالك.\nالثاني عشر:\nغضبه - ﷺ -، إنما كان استقصارًا لعلم السائل، وسوء فهمه، إذ لم يراع المعنى المشار إليه ولم يتنبه له فقاس الشيء عَلَى غير نظيره، فإن اللقطة إنما هي اسم للشيء الذي يسقط من صاحبه ولا يدري أين\n_________\n(^١) في (ج): خوفا من النسيان.","vol":"3","page":457},{"text":"موضعه، وليس كذلك الإبل، فإنها مخالفة اللقطة اسمًا وصفة، فإنها غير عادمة أسباب القدرة عَلَى العود إلى ربها لقوة سيرها.\nوكون الحذاء والسقاء معها؛ لأنها ترد الماء ربعًا وخمسًا، وتمتنع من الذئاب وغيرها من صغار السباع، ومن التردي وغير ذلك، بخلاف الغنم، فإنها بالعكس، فجعل سبيل الغنم سبيل اللقطة.\nالثالث عشر:\nقوله: (قَالَ: فَضَالَّةُ الغَنَمِ؟ قَالَ: \"لَكَ\" ..) إلى آخره أي: إنها مضيعة إن لم تأخذها أنتَ أخذها أخوك. أي: غيرك. أو أكلها السبع، وأبعد من قَالَ: المراد به هنا: صاحبها. ونبه بقوله: \"أو للذئب\" أنها كالتالفة عَلَى كل حالٍ.\nالرابع عشر: في أحكامه:\nوستأتي مبسوطة في بابه حيث ذكره إن شاء الله.\nونقدم هنا مسائل:\nالأولى: جواز أخذ اللقطة، وهل هو مستحب أو واجب؟ فيه خلاف، وتفصيل محله كتب الفروع، والأصح عدم الوجوب.\nثانيها: وجوب التعريف سنة، وهو إجماع، كما حكاه القاضي، قَالَ: ولم يشترط أحد تعريف ثلاث سنين، إلا ما روي عن عمر، ولعله لم يثبت عنه (^١).\nقُلْتُ: وقد روي عنه أنه يعرفها ثلاثة أشهر، وعن أحمد: يعرفها شهرًا، حكاه المحب الطبري في \"أحكامه\" عنه. وحكي عن آخرين: أنه يعرفها ثلاثة أيام، وحكاه عن الشاشي.\n_________\n(^١) انظر: \"إكمال المعلم\" ٦/ ١٠ - ١١.","vol":"3","page":458},{"text":"وحديث أُبي السالف مخالف لباقي الأحاديث، فيحمل عَلَى زيادة الاحتياط، ثمَّ هذا إِذَا أراد تملكها، فإن أراد حفظها عَلَى صاحبها فقط؛ فالأكثرون من أصحابنا عَلَى أنه لا يجب التعريف والحالة هذِه، والأقوى الوجوب (^١).\nالثالثة: ظاهر الحديث أنه لا فرق بين القليل والكثير في وجوب التعريف وفي مدته، والأصح عند الشافعية أنه لا يجب التعريف في القليل سنة، بل يعرفه زمنًا يظن أن فاقده يعرض (عنه) (^٢) غالبًا، والأصح في ضابط الحقير من الأوجه الخمسة أنه ما يَقِل أسف فاقده عليه غالبًا (^٣).\nالرابعة: وجوب ردها إلى صاحبها بعينها أو ما يقوم مقامه بعد تعريفها، وأغرب الكرابيسي من الشافعية فقال: لا يلزمه ردها ولا رد بدلها (^٤)، وهو قول داود في البدل وقول مالك في الشاة.\nالخامسة: لا فرق في إباحة الاستمتاع بها بعد التعريف بين الغني والفقير (^٥)، وأباحه أبو حنيفة للفقير (^٦)، وعن علي وابن عباس: يتصدق بها ولا يأكلها، وهو قول ابن المسيب، والثوري. وقال مالك: يستحب أن يتصدق بها مع الضمان (^٧). وقال الأوزاعي في المال الكثير: يجعله في بيت المال بعد السنة.\n_________\n(^١) انظر: \"روضة الطالبين\" ٥/ ٤٠٩.\n(^٢) في (ج): عليه.\n(^٣) انظر: \"روضة الطالبين\" ٥/ ٤١٠.\n(^٤) انظر: \"روضة الطالبين\" ٥/ ٤١٣.\n(^٥) انظر: \"البيان\" ٧/ ٥٣١ - ٥٣٢.\n(^٦) انظر: \"مختصر الطحاوي\" ص ١٤٠.\n(^٧) انظر: \"المعونة\" ٢/ ٢٢٤.","vol":"3","page":459},{"text":"السادسة: امتناع التقاط ضالة الإبل إِذَا استغنت بقوتها عن حفظها، وخالف أبو حنيفة فقال: يجوز التقاطها مطلقًا (^١).\nوعند الشافعية: يجوز للحفظ فقط، إلا أن توجد بقرية أو بلد فيجوز للتملك عَلَى الأصح (^٢).\nوعند المالكية ثلاثة أقوال في التقاط الإبل ثالثها: يجوز في القرى دون الصحراء.\nقيل: نهي عن التقاطها إذ بقاؤها حيث ضلت أقرب لأن يجدها ربها من أن يطلبها في أملاك الناس أو للمنع من التصرف فيها بعد التعريف أو لأكلها أو لركوبها.\nقالوا: وكان هذا أول الإسلام وعليه استمر الأمر في زمن أبي بكر، وعمر، فلما كان زمن عثمان وكثر فساد الناس واستحلالهم رأوا التقاطها وضمها والتعريف بها، وإن لم يأت لها صاحب بيعت ووقف ثمنها إلى أن يأتي صاحبها، وبه قَالَ مالك في رواية: لا يأخذها ولا يعرفها قبل ذَلِكَ؛ لما رأى من جور الأئمة (^٣)، وقال الليث: إن وجدها في القرى عرفها، وفي الصحراء لا يعرفها.\nالسابعة: في معنى الإبل كل ما امتنع بقوته (عن) (^٤) صغار السباع كالفرس والأرنب والظبي، وعند المالكية خلاف في ذَلِكَ، (ثالثها) (^٥): (لابن القاسم) (^٦) يلحق البقر دون غيرها إِذَا كانت بمكان لا يخاف\n_________\n(^١) انظر: \"الهداية\" ٢/ ٤٧١.\n(^٢) انظر: \"روضة الطالبين\" ٥/ ٤٠٢ - ٤٠٣.\n(^٣) انظر: \"المنتقى\" ٦/ ١٣٩ - ١٤٠.\n(^٤) في (ج): من.\n(^٥) كذا بالأصل.\n(^٦) ساقطة من (ج).","vol":"3","page":460},{"text":"عليها فيه من السباع (^١).\nالثامنة: جواز التقاط الشاة إِذَا خيف إتلاف ماليتها عَلَى مالكها، وفي معناها كل ما يسرع إليها الفساد من الأطعمة فيأكله ويضمنه، وقال ابن القاسم: إِذَا وجدها في مفازة أو فلاة أكلها من غير تعريف ولا ضمان (^٢)، واستدل المازَري له بقوله: \"هي لك\" وظاهره التمليك والملك لا يعرَّف، وأجاب الأول بأن اللام للاختصاص.\nالتاسعة: التعريف يكون عَلَى العادة كما أوضحناه في كتب الفروع.\nالعاشرة: فيه جواز قول: رب المال ورب المتاع، ورب الماشية، بمعنى صاحبها، وأبعد من كره إضافته إلى ما له روح، دون الدار والمال ونحوه.\nالحادية عشرة: جواز الحكم (والفتوى) (^٣) في حال الغضب، وتعوده وهو مكروه في حقنا بخلافه؛ لأن غضبه لله وهو مأمون، وقد حكم أيضًا للزبير في شراج الحرة في حال غضبه.\nالثانية عشرة: إِذَا عرفها سنة لم يملكها حتَّى يحتازه بلفظ عَلَى (أصح الأوجه) (^٤) عندنا، وقيل: يكفي النية. وقيل: يملك بمضي السنة، وإن لم يرض بالتملك إِذَا كان قصد عند الأخذ التملك بعد التعريف (^٥) لأنه جاء في رواية لمسلم: \"وإلا فهي لك\" (^٦).\n_________\n(^١) انظر: \"عقد الجواهر الثمينة\" ٣/ ٩٨٩.\n(^٢) انظر: \"المنتقى\" ٦/ ١٣٩.\n(^٣) في (خ): والفتيا.\n(^٤) في (خ): الأصح الأوجه.\n(^٥) انظر: \"البيان\" ٧/ ٥٣١.\n(^٦) رواه برقم (١٧٢٢/ ٦).","vol":"3","page":461},{"text":"الحديث الثالث:\nثنا مُحَمَّدُ بْنُ العَلَاءِ ثنا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: سُئِلَ النَّبِيُّ - ﷺ - عَنْ أَشْيَاءَ كَرِهَهَا، فَلَمَّا أُكْثِرَ عَلَيْهِ غَضِبَ، ثُمَّ قَالَ لِلنَّاسِ: \"سَلُونِي عَمَا شِئْتُمْ\". قَالَ رَجُلٌ مَنْ أَبِي؟ قَالَ: \"أَبُوكَ حُذَافَةُ\". فَقَامَ آخَرُ فَقَالَ: مَنْ أَبِي يَا رَسُولَ اللهِ؟ فَقَالَ: \"أَبُوكَ سَالِمٌ مَوْلَى شَيْبَةَ\". فَلَمَّا رَأى عُمَرُ مَا فِي وَجْهِهِ قَالَ: يَا رَسُولَ اللهِ، إِنَّا نَتُوبُ إِلَى اللهِ -﷿-.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في ثلاثة مواضع (^١): هنا كما ترى.\nثانيها: في الاعتصام في باب: ما يُكْره مِنْ كثرةِ السؤال، وفيه: فلمَّا رَأى عُمَرُ ما في وجهِهِ من الغضبِ؛ عن يوسف بن موسى (^٢).\nثالثها (^٣): في الفضائل، عن أبي كريب وعبد الله بن براد؛ كلهم عن أبي أسامة به (^٤).\nثانيها: في التعريف برواته:\nوقد سلف، وحُذافة ولده عبد الله وهو السائل، وقد ذكره البخاري في الباب بعده أصرح منه.\nثالثها:\nفيه النهي عن كثرة السؤال، وسيأتي حديث سعد: \"إِنَّ أَعْظَمَ\n_________\n(^١) بل في موضعين، كما عند المزي في \"التحفة\" (٩٠٥٢).\n(^٢) سيأتي برقم (٧٢٩١).\n(^٣) الأولى أن يكتب هنا (ومسلم) كما عند المزي.\n(^٤) ليس في البخاري، ورواه مسلم (٢٣٦٠) كتاب: الفضائل، باب: توقيره - ﷺ - وترك إكثار سؤاله.","vol":"3","page":462},{"text":"المُسْلِمِينَ جُرْمًا مَنْ سَأَل عَنْ شَيْءٍ، فَحُرِّمَ مِنْ أَجْل مَسْأَلتِهِ\" (^١). وحديث المغيرة: النهي عن كَثْرَةِ السؤال (^٢). وحديث أنَس أيضًا (^٣)، وكلها محمولة عَلَى السؤال تكلُّفًا وتعنتًا، وما لا حاجة لَهُ به كسؤال اليهود.\nأما من سألَ لحادثة وقعت لَهُ فلا ذمُّ عليه بل هو واجب. قَالَ تعالى: ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾ [النحل: ٤٣].\nوأما قوله: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ﴾ [المائدة: ١٠١] فالنهي عن السؤال عما لا فائدة فيه، كما سيأتي -إن شاء الله- في كتاب التفسير عن ابن عباس قَالَ: كان قوم يسألون رسول الله - ﷺ - استهزاءً، فيقول الرجل: من أبي؟ ويقول الرجل تضل ناقته: أين ناقتي؟ فنزلت الآية (^٤).\nويجوز أن يكون (النهي) (^٥) عما لم يذكر في القرآن مما عفا عنه، فحرم من أجل ذَلِكَ كما سلف في الحديث، وربما كان في الجواب ما يسوء السائل، كما في الآية.\nرابعها:\nسبب غضبه - ﷺ - كثرة السؤال وإحفاؤهم في المسألة وفيه إيذاء له، قَالَ تعالى: ﴿إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ﴾ [الأحزاب: ٥٧] فلما أكثروا عليه قَالَ: \"سَلُونِي عَمَّا شِئْتُمْ\" وأخبر بما سألوه، وسكوته عند قول عمر دليل عَلَى أنه إنما قَالَ ذَلِكَ غضبًا،\n_________\n(^١) سيأتي برقم (٧٢٨٩) كتاب: الاعتصام، باب: ما يكره من كثرة السؤال وتكلف ما لا يعنيه.\n(^٢) سيأتي برقم (٢٤٠٨) كتاب: في الاستقراض، باب: ما ينهى عن إضاعة المال.\n(^٣) انظر الحديث الآتي.\n(^٤) سيأتي برقم (٤٦٢٢) كتاب: التفسير، باب: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾.\n(^٥) في (ج): للنهي.","vol":"3","page":463},{"text":"وكأنه - ﷺ - أجاز لهم ترك تلك المسائل، فلما سألوه أجابهم، ولما رأى عمر حرصهم وقدر ما علمه الله خشي أن يكون ذَلِكَ كالتعنت له، والشك في أمره؛ فقال: إنا نتوبُ إلى الله.\nوقال في الحديث الأتي: (رضينا بالله ربًّا) .. إلى آخره، فخاف أن تحل بهم العقوبة لتعنتهم له، ولقوله تعالى: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ﴾ [المائدة: ١٠١] ولهذا قَالَ لذلك السائل أين أبي؟ \"هو في النار\"؛ لأنه كان منافقًا مستوجبًا لها أو عاصيًا، وأبعد من قَالَ: إنه قاله عقابًا؛ لتعنته بسؤاله، فاستوجب ذلك.\nخامسها:\nقول الرجل: (مَنْ أبي؟) إنما سأله عن ذَلِكَ -والله أعلم- لأنه كان ينتسب إلى غير أبيه إِذَا لاحى أحدًا فنسبه - ﷺ - إلى أبيه. قَالَ ابن بطال: وفي الحديث فهم عمر، وفضل علمه، وأن العالم لا يسأل إلا فيما يحتاج إليه (^١).\n_________\n(^١) \"شرح ابن بطال\" ١/ ١٧١ - ١٧٢.","vol":"3","page":464},{"text":"<span data-type='title' id=toc-276>٢٩ - باب مَنْ بَرَكَ عَلَى رُكْبَتَيْهِ عِنْدَ الإِمَامِ أَوِ الْمُحَدِّثِ</span>\n٩٣ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ، فَقَامَ عَبْدُ اللهِ بْنُ حُذَافَةَ فَقَالَ: مَنْ أَبِي؟ فَقَالَ: \"أَبُوكَ حُذَافَةُ\". ثُمَّ أَكْثَرَ أَنْ يَقُولَ: \"سَلُونِي\". فَبْرَكَ عُمَرُ عَلَى رُكْبَتَيهِ فَقَالَ: رَضِينَا باللهِ رَبًّا، وَبِالإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ - ﷺ - نَبِيًّا فَسَكَتَ. [٥٤٠، ٧٤٩، ٤٦٢١، ٦٣٦٢، ٦٤٦٨، ٦٤٨٦، ٧٠٨٩، ٧٠٩٠، ٧٠٩١، ٧٢٩٤، ٧٢٩٥ - مسلم: ٢٣٥٩ - فتح: ١/ ١٨٧]\nحَدَّثنَا أَبُو اليَمَانِ قَالَ: أَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ ابْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - خرَجَ، فَقَامَ عَبْدُ اللهِ بْنُ حُذَافَةَ فَقَالَ: مَنْ أَبِي؟ فَقَالَ: \"أَبُوكَ حُذافَةُ\". ثُمَّ أَكْثَرَ أَنْ يَقُولَ: \"سَلُونِي\". فَبَرَكَ عُمَرُ عَلَى رُكْبَتَيْهِ فَقَالَ: رَضِينَا باللهِ رَبًّا، وَبِالإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ - ﷺ - نَبِيًّا فَسَكَتَ.\nهذا الحديث تقدم الكلام عليه في الحديث قبله، وبرك عمر - ﵁ - على ركبتيه أدب منه وإكرام للنبي - ﷺ -، وشفقة عَلَى المسلمين؛ لئلا يؤذي أحد النبي - ﷺ - فيهلك، وقد ظهر أثر ذَلِكَ بسكوته - ﷺ - إذ ذاك. وفي بعض الروايات: فسكن غضبه (^١)، فلم يزل موفقًا في رأيه ينطق الحق عَلَى لسانه. ورجال السند تقدم التعريف بهم.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٥/ ٨٣ (١٢٨٠٦) من حديث أبي هريرة.","vol":"3","page":465},{"text":"<span data-type='title' id=toc-277>٣٠ - باب مَنْ أَعَادَ الْحَدِيثَ ثَلَاثًا لِيُفْهَمَ عَنْهُ</span>\nفَقَالَ: \"أَلَا وَقَوْلُ الزُّورِ\". فَمَا زَالَ يُكَرِّرُهَا. وَقَالَ ابن عُمَرَ: قَالَ النَّبيُّ - ﷺ -: \"هَلْ بَلَّغْتُ؟ \". ثَلَاثًا. [انظر: ١٧٤٢]\n\n٩٤ - حَدَّثَنَا عَبْدَةُ قَالَ: حَدَّثَنَا عَبْدُ الصَّمَدِ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ المثَنَّى قَالَ: حَدَّثَنَا ثُمَامَةُ بْن عَبْدِ اللهِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ إِذَا سَلَّمَ سَلَّمَ ثَلَاثًا، وَإِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا. [٩٥، ٦٢٤٤ - فتح: ١/ ١٨٨]\n\n٩٥ - حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ الله، حَدَّثَنَا عَبْدُ الصَّمَدِ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنَا ثُمَامَةُ بْنُ عَبْدِ اللهِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ إِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا حَتَّى تُفْهَمَ عَنْهُ، وَإِذَا أَتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سَلَّمَ عَلَيْهِمْ ثَلَاثًا. [انظر: ٩٤ - فتح: ١/ ١٨٨]\n\n٩٦ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: تَخَلَّفَ رَسُولُ اللهِ - ﷺ - فِي سَفَرٍ سَافَرْنَاهُ، فَأَدْرَكَنَا وَقَدْ أَرْهَقْنَا الصَّلَاةَ صَلَاةَ الْعَصْرِ وَنَحْنُ نَتَوَضَّأُ، فَجَعَلْنَا نَمْسَحُ عَلَى أَرْجُلِنَا، فَنَادَى بِأَعْلَى صَوْتِهِ: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\". مَرَّتَيْنِ أَوْ ثَلَاثًا. [انظر: ٦٠ - مسلم: ٢٤١ - فتح: ١/ ١٨٩]\nحَدَّثَنَا عَبْدَةُ ثَنَا عَبْدُ الصَّمَدِ ثَنَا عَبْدُ اللهِ بْنُ المثَنَّى ثَنَا ثُمَامَةُ بْن عَبْدِ اللهِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ إِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا حَتَّى تُفْهَمَ عَنْهُ، وَإِذَا أَتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سَلَّمَ عَلَيْهِمْ ثَلَاثًا.\nحَدَّثَنَا مُسَدَّدٌ ثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: تَخَلَّفَ رَسُولُ اللهِ - ﷺ - فِي سَفَرٍ سَافَرْنَاهُ، فَأَدْرَكَنَا وَقَدْ أَرْهَقْنَا الصَّلَاةَ صَلَاةَ الْعَصْرِ وَنَحْنُ نَتَوَضَّأُ، فَجَعَلْنَا نَمْسَحُ عَلَى أَرْجُلِنَا، فَنَادَى بِأَعْلَى صَوْتِهِ: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\". مَرَّتَيْنِ أَوْ ثَلَاثًا.","vol":"3","page":466},{"text":"الكلام عَلَى ذَلِكَ من أوجه:\nأحدها:\nأما الحديث الأول وهو قوله: \"أَلَا وَقَوْلُ الزورِ\". هو حديث أبي بكرة، وسيأتي في كتاب: الأدب إن شاء الله بطوله (^١).\nوأما الحديث الثاني فيأتي في خطبة الوداع إن شاء الله تعالى (^٢).\nوأما حديث أنس، فأخرجه البحاري في الاستئذان أيضًا عن إسحاق بن منصور، عن عبد الصمد به (^٣)، وهو من أفراده.\nوأما حديث عبد الله بن عمرو فسلف في باب مَنْ رَفَعَ صوتَه بالعلم (^٤).\nثانيها: في التعريف برواتب غير من سلف التعريف به:\nوقد سلف التعريف بإسناد حديث عبد الله بن عمرو.\nوأما حديث أنس، فثمامة -بضم الثاء المثلثة- أبو عمرو ثمامة بن عبد الله بن أنس بن مالك الأنصاري البصري، قاضيها.\nروى عن جده، والبراء. وعنه عبد الله بن المثنى، ومعمر، وغيره.\nوثقه أحمد والنسائي، وقال ابن عدي: أرجو أنه لا بأس به، وأشار ابن معين إلى تضعيفه، وقيل: إنه لم يحمد في القضاء (^٥).\n_________\n(^١) سيأتي برقم (٥٩٧٦) باب: عقوق الوالدين من الكبائر.\n(^٢) سيأتي برقم (٤٤٠٣) كتاب: المغازي، باب: حجة الوداع.\n(^٣) سيأتي برقم (٦٢٤٤) باب: التسليم والاستئذان ثلاثًا.\n(^٤) سلف برقم (٦٠) كتاب: العلم.\n(^٥) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٣٩، \"التاريخ الكبير\" ٢/ ١٧٧ (٢١١٦)، \"الجرح والتعديل\" ٢/ ٤٦٦ (١٨٣٩)، \"تهذيب الكمال\" ٤/ ٤٠٥ - ٤٠٩ (٨٥٤)، \"سير أعلام النبلاء\" ٥/ ٢٠٤، ٢٠٥ (٧٨)، \"التقريب\" (٨٥٣). وقال: صدوق.","vol":"3","page":467},{"text":"وذكر حديث الصدقات لابن معين فقال: لا يصح، يرويه ثمامة عن أنس، وهو في \"صحيح البخاري\" كما سيأتي (^١). وانفرد بحديث: كان قيس بمنزلة صاحب الشرطة من الأمير، وهو في البخاري أيضًا كما سيأتي (^٢).\nوروى حماد عنه، عن أنس، أنه - ﷺ - صلى على صبي فقال: \"لو نجا أحدٌ من ضمة القبر لنجا هذا الصبي\" وهذا منكر (^٣).\nوأما الراوي عنه، فهو: أبو المثنى عبد الله (خ، ت، ق) بن المثنى بن عبد الله بن أنس بن مالك الأنصاري، والد محمد، القاضي بالبصرة.\nروى عن عمومته والحسن. وعنه ابنه وغيره.\nقَالَ أبو حاتم وغيره: صالح. وقال أبو داود: لا أخرج حديثه (^٤).\nوأما الراوي عنه فهو أبو سهل عبد الصمد بن عبد الوارث بن سعيد بن ذكوان البصري التميمي العنبري، الحافظ الحجة. روى عن\n_________\n(^١) سيأتي برقم (١٤٤٨) كتاب: الزكاة، باب: العرض في الزكاة.\n(^٢) سيأتي برقم (٧١٥٥) كتاب: الأحكام، باب: الحاكم يحكم بالقتل على من وجب عليه.\n(^٣) رواه الطبراني في \"الأوسط\" ٣/ ١٤٦ (٢٧٥٣). وابن عدي ٢/ ٣٢١ - ٣٢٢. والضياء في \"المختارة\" ٥/ ٢٠٠ - ٢٠١ (١٨٢٤ - ١٨٢٦). كلهم من حديث أنس. وأورده الهيثمي في \"مجمع الزوائد\" ٣/ ٤٧ (٤٢٦٠) وقال: رجاله موثقون. ورواه الطبراني ٤/ ١٢١ (٣٨٥٨) من حديث أبي أيوب، وصحح الألباني هذِه الرواية في: \"الصحيحة\" (٢١٦٤).\n(^٤) أبو المثنى هذا: وثقة الترمذي والدارقطني. وسئل عنه أبو زرعة فقال: هو صالح.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٢٠٥ (٦٥٩). \"الجرح والتعديل\" ٥/ ١٧٧ (٨٣٠). \"تهذيب الكمال\" ١٦/ ٢٥ - ٢٧ (٣٥٢١). \"مقدمة فتح الباري\" ص ٤١٦.","vol":"3","page":468},{"text":"شعبة وغيره. وعنه ابنه، وعبدة، والذهلي. مات سنة سبع ومائتين (^١).\nوأما الراوي عنه، فهو: عبدة (خ، الأربعة) بن عبد الله بن عبدة الخزاعي الصفار.\nروى عن عبد الصمد وغيره. وعنه البخاري والأربعة وابن خزيمة، وخَلْق.\nوثقه النسائي، وقال أبو حاتم: صدوق. مات سنة ثمانٍ وخمسين ومائتين (^٢).\nفائدة:\nسلف لنا أيضًا عبدة بن سليمان.\nوفي الكتب الستة: عبدة ثلاثة أخر: ابن سليمان المروزي، روى لَهُ أبو داود (^٣)، وابن عبد الرحيم (س) المروزي، روى له النسائي (^٤)، وابن\n_________\n(^١) أبو سهل هذا: قال عنه ابن سعد: كان ثقة إن شاء الله. وقال أبو حاتم: صدوق صالح الحديث. وذكره ابن حبان في \"الثقات\". انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٠٠. \"التاريخ الكبير\" ٦/ ١٠٥٤ (١٨٤٨). \"الجرح والتعديل\" ٦/ ٥٠ - ٥١ (٢٦٩). \"الثقات\" لابن حبان ٨/ ٤١٤. \"تهذيب الكمال\" ١٨/ ٩٩ - ١٠٢ (٣٤٣١). \"سير أعلام النبلاء\" ٩/ ٥١٦ - ٥١٧ (١٩٨).\n(^٢) انظر ترجمته في: \"الجرح والتعديل\" ٦/ ٩٠ (٤٢٦). \"الثقات\" ٨/ ٤٣٧. \"تهذيب الكمال\" ١٨/ ٥٣٧ - ٥٣٩ (٣٦١٦)، ١/ ٦٧٧ (٣٥٢٨)، \"التقريب\" (٤٢٧٢).\n(^٣) هو عبدة بن سليمان المروزي، أبو محمد، ويقال: أبو عمرو، صاحب ابن المبارك نزل المصيصة، قال أبو حاتم: صدوق. وذكره ابن حبان في \"الثقات\"، وقال: مستقيم الحديث. انظر ترجمته في \"التاريخ الكبير\" ٦/ ١١٥ (١٨٨٠). \"الجرح والتعديل\" ٦/ ٨٩ (٤٥٨). \"الثقات\" ٨/ ٤٣٧. \"تهذيب الكمال\" ١٨/ ٥٣٤ (٣٦١٤).\n(^٤) هو عبدة بن عبد الرحيم بن حسان المروزي، أبو سعيد، نزيل دمشق. قال أبو حاتم: صدوق. وقال عبد الله بن أحمد بن حنبل: شيخ صالح. وقال النسائي: ثقة. =","vol":"3","page":469},{"text":"أبي لبابة (خ، م، ت، س، ق) رووا له خلا أبي داود (^١).\nفائدة ثانية:\nفي الكتب الستة: عبد الصمد ثلاثة: هذا أحدهم، وثانيهم: ابن حبيب العوذي، أخرج لَهُ أبو داود وفيه لين (^٢). وثالثهم: ابن سليمان (ت) البلخي الحافظ، عنه الترمذي (^٣).\n_________\n= وقال في موضع آخر: صدوق لا بأس به. وذكره ابن حبان في \"الثقات\". انظر ترجمته في: \"الجرح والتعديل\" ٦/ ٩٠ (٤٦١). \"الثقات\" ٨/ ٤٣٦. \"تهذيب الكمال\" ١٨/ ٥٣٩ (٣٦١٧)، \"التقريب\" (٤٢٧٣).\n(^١) هو عبدة بن أبي لبابة الأسدي الغاضري، مولاهم، ويقال: مولى قريش، أبو القاسم الكوفي البزار، نزيل دمشق، وهو خال الحسن بن الحر. قال يعقوب بن سفيان، وأبو حاتم، والنسائي، وابن خراش: ثقة. وزاد يعقوب: من ثقات أهل الكوفة. انظر ترجمته في: \"الطبقات\" ٦/ ٣٢٨. \"التاريخ الكبير\" ٦/ ١١٤ (١٨٧٧). \"معرفة الثقات\" ٢/ ١٠٨ (١١٤٩). \"الجرح والتعديل\" ٦/ ٨٩ (٤٥٥). \"تهذيب الكمال\" ١٨/ ٥٤١ (٣٦١٨).\n(^٢) عبد الصمد هذا ضعفه أحمد. وقال يحيى بن معين عندما سئل عنه: ليس به بأس. وليَّن حديثه أبو حاتم والبخاري وأحمد. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٠٦ (١٨٥٣). \"الجرح والتعديل\" ٦/ ٥١ (٢٧١).\n\"الضعفاء الكبير\" للعقيلي ٣/ ٨٣ (١٠٥٢). \"الكامل\" ٧/ ٣٢ (١٤٩١). \"تهذيب الكمال\" ١٨/ ٩٤ (٣٤٢٨). \"تهذيب التهذيب\" ٢/ ٥٧٩.\n(^٣) عبد الصمد هذا هو ابن سليمان بن أبي مطر العتكي، أبو بكر البلخي الأعرج الحافظ، لقبه عبدوس. ذكره ابن حبان في \"الثقات\" وقال: كان ممن يتعاطى الحفظ. قال ابن حجر: ثقة حافظ. انظر: ترجمته في \"الثقات\" ٨/ ٤١٥. \"تهذيب الكمال\" ١٨/ ٩٦ (٣٤٢٩). \"تقريب التهذيب\" ٣٥٦ (٤٠٧٨). \"تهذيب التهذيب\" ٢/ ٥٨٠.","vol":"3","page":470},{"text":"فائدة ثالثة:\nليس في الستة ثمامة بن عبد الله غير هذا، وفيهم ثمامة ستة غيره (^١).\nثالثها:\nكرر - ﷺ - الكلام ثلاثًا ليفهم عنه كما سلف ويحفظ أيضًا، فينقل عنه، قَالَ أبو الزناد: إنما كان كان يكرر الكلام والسلام إِذَا خشي أن لا يفهم عنه، أو لا يسمع كلامه، أو أراد الإبلاغ في التعليم والزجر في الموعظة.\nوفي الحديث دلالة عَلَى أن الثلاث غاية ما يقع به البيان، إذ لم يتعده وقد جاء في حديث أبي موسى في الاستئذان: \"إذا استأذنَ أحدُكم ثلاثًا\" (^٢) الحديث، واختلف فيما إِذَا ظن أنه لم يسمع هل يزيد عَلَي الثلاث؟ فقيل: لا، عملًا بظاهر الحديث، وقيل: نعم.\n_________\n(^١) هم:\n١ - ثمامة بن حزن بن عبد الله بن سلمة بن قشير القشيري البصري.\n٢ - ثمامة بن شراحيل اليماني.\n٣ - ثمامة بن شُفيّ الهمداني.\n٤ - ثمامة بن عقبة المحملي الكوفي.\n٥ - ثمامة بن كلاب.\n٦ - ثمامة بن وائل بن حصين بن حمام.\nانظر ترجمتهم في \"تهذيب الكمال\" ٤/ ٤٠١ - ٤١١ (٨٥١ - ٨٥٧).\n(^٢) سيأتي برقم (٦٢٤٥) باب: التسليم والاستئذان ثلاثًا.","vol":"3","page":471},{"text":"<span data-type='title' id=toc-278>٣١ - باب تَعْلِيمِ الرَّجُلِ أَمَتَهُ وَأَهْلَهُ</span>\n١٧ - أَخْبَرَنَا مُحَمَّدٌ -هُوَ ابن سَلَامٍ- حَدَّثَنَا الُمحَارِبِيُّ قَالَ: حَدَّثَنَا صَالِحُ بْنُ حَيَّانَ قَالَ: قَالَ عَامِرٌ الشَّعْبِيُّ: حَدَّثَنِي أَبُو بُرْدَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"ثَلَاَثةٌ لَهُمْ أَجْرَانِ: رَجُلٌ مِنْ أَهْلِ الكِتَابِ آمَنَ بِنَبِيِّهِ وَآمَنَ بِمُحَمَّدٍ - ﷺ -، وَالْعَبْدُ المَمْلُوكُ إِذَا أَدى حَقَّ اللهِ وَحَقَّ مَوَالِيهِ، وَرَجُلٌ كَانَتْ عِنْدَهُ أَمَةٌ [يَطَؤُهَا] (^١) فَأَدَّبَهَا، فَأَحْسَنَ تَأْدِيبَهَا، وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا، ثُمَّ أَعْتَقَهَا فَتَزَوَّجَهَا، فَلَهُ أَجْرَانِ\". ثُمَّ قَالَ عَامِرٌ: أَعْطيْنَاكَهَا بِغَيْرِ شَيْءٍ، قَدْ كَانَ يُرْكَبُ فِيمَا دُونَهَا إِلَى الَمدِينَةِ. [٢٥٤٤، ٢٥٤٧، ٢٥٥١، ٣٠١١، ٣٤٤٦، ٥٠٨٣ - مسلم: ١٥٤ - فتح: ١/ ١٩٠]\nحدثنا مُحَمَّدٌ -هُوَ ابن سَلَامٍ - ثنَا المُحَارِبِيُّ ثنَا صَالِحُ بْنُ حَيَّانَ قَالَ: قَالَ عَامِرٌ الشَعْبِيُّ: حَدَّثَنِي أَبُو بُرْدَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"ثَلَاَثَةٌ لَهُمْ أَجْرَانِ: رَجُلٌ مِنْ أَهْلِ الكِتَابِ آمَنَ بِنَبِيِّهِ وَآمَنَ بِمُحَمَّدٍ - ﷺ -، وَالْعَبْدُ المَمْلُوكُ إِذَا أَدى حَقَّ اللهِ وَحَقَّ مَوَالِيهِ، وَرَجُلٌ كَانَتْ عِنْدَهُ أَمَةٌ يَطَؤُهَا فَأَدَّبَهَا، فَأَحْسَنَ تَأْدِيبَهَا، وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا، ثُمَّ أَعْتَقَهَا فَتَزَوَّجَهَا، فَلَهُ أَجْرَانِ\". ثُمَّ قَالَ عَامِرٌ: أَعْطَيْنَاكَهَا بِغَيْرِ شَيْءٍ، قَدْ كَانَ يُرْكَبُ فِيمَا دُونَهَا إِلَى المَدِينَةِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في مواضع هذا أحدها. ثانيها: في العتق مختصرًا عن إسحاق بن إبراهيم، عن محمد بن فضيل، عن\n_________\n(^١) هذِه اللفظة ليست في \"اليونينية\" وفي هامشها مصححا أنها من رواية أبي ذر وابن عساكر وأبي الوقت والأصيلي. وستأتي في نص ابن الملقن.","vol":"3","page":472},{"text":"مطرف، عن الشعبي (^١). وفيه أيضًا عن محمد بن كثير، عن الثوري، عن صالح (^٢). ثالثها: في الجهاد، عن علي عن ابن عيينة (^٣). رابعها: في النكاح عن موسى بن إسماعيل، عن عبد الواحد بن زياد كلاهما عن صالح به (^٤). وفيه في رواية: \"أعتقها ثمَّ أصدقها\" (^٥)\nوأخرجه مسلم في الإيمان من طرق إلى الشعبي (^٦). وفي النكاح مختصرًا أيضًا (^٧).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا صالح بن حيان، والمحاربي.\nأما صالح: فهو أبو الحسن صالح بن صالح بن مسلم بن حيان.\nويقال: صالح بن حي -وحي لقب- الهمداني الكوفي الثوري ثور همدان، وهو ثور بن مالك بن معاوية بن دومان بن بكيل بن جشم بن خيوان (بن) (^٨) نوف بن همدان- وهو والد الحسن وعلي.\nأخرج لَهُ البخاري في العتق والجهاد والنكاح والأنبياء من حديث الثوري، وابن عيينة، وغيرهما عنه، عن الشعبي، ونسبه هنا إلى جده\n_________\n(^١) سيأتي برقم (٢٥٤٤) باب: فضل من أدب جاريته وعلمها.\n(^٢) سيأتي برقم (٢٥٤٧) باب: العبد إذا أحسن عبادة ربه ونصح سيده.\n(^٣) سيأتي برقم (٣٠١١) باب: فضل من أسلم من أهل الكتابين.\n(^٤) سيأتي برقم (٥٠٨٣) باب: اتخاذ السراري.\n(^٥) ذكره البخاري معلقًا بعد حديث (٥٠٨٣) كتاب: النكاح، باب: اتخاذ السراري ومن أعتق جاريته ثم تزوجها.\n(^٦) رواه برقم (١٥٤) كتاب: الإيمان، باب: وجوب الإيمان برسالة نبينا محمد - ﷺ -.\n(^٧) برقم (١٥٤/ ٨٦) بعد (١٣٦٥) كتاب: النكاح، باب: فضيلة إعتاقه أمته ثمَّ يتزوجها.\n(^٨) من (ج).","vol":"3","page":473},{"text":"الأعلى. فقال: صالح بن حيان، وليس بصالح بن حيان القرشي الكوفي الذي يحدث عن أبي وائل وابن بريدة. وعنه يعلى بن عبيد، ومروان بن معاوية، فإن فيه نظرًا، قاله البخاري في \"تاريخه\"، نبه عَلَى ذَلِكَ الكلاباذي، وابن طاهر وغيرهما (^١).\nوقال الدارقطني: هما رجلان أخرج لهما البخاري: صالح بن حي الهمداني وصالح بن حيان. وقال أحمد ويحيى: صالح بن صالح بن مسلم ثقة. وقال سفيان بن عيينة: ثنا صالح بن صالح بن حي وكان خيرًا من ابنيه علي والحسن، وكان علي خيرهما.\nوقال العجلي: ثنا صالح بن صالح الثوري من ثور همدان، كان ثقة يروي عن الشعبي أحاديث يسيرة، وما نعرف عنه في المذاهب إلا خيرًا.\nوقال في موضع آخر: جائز الحديث، يكتب حديثه، وليس بالقوي في أعداد الشيوخ. قَالَ الكلاباذي: مات هو وابنه علي سنة ثلاث وخمسين، وابنه الحسن سنة سبع وستين ومائة (^٢).\nوأما المحاربي فهو عبد الرحمن بن محمد بن زياد. عنه محمد بن سلام وغيره. قَالَ يحيى بن معين: ثقة. وقال أبو حاتم: صدوق إِذَا حدث عن الثقات، ويروي عن المجهولين أحاديث منكرة فيفسد\n_________\n(^١) صالح بن حيان القرشي، ويقال: الفراسي، ضعفه يحيى بن معين وأبو داود، وقال أبو حاتم: ليس بالقوي، شيخ. وقال النسائي: ليس بثقة. انظر ترجمته في \"التاريخ الكبير\" ٤/ ٢٧٥ (٢٧٨٩). \"ضعفاء العقيلي\" ٢/ ٢٠٠ (٧٢٥). \"الجرح والتعديل\" ٤/ ٣٩٨ (١٧٢٩). \"تهذيب الكمال\" ٣٣/ ١٣ (٢٨٠٢)، \"سير أعلام النبلاء\" ٧/ ٣٧٣ - ٣٧٤ (١٧٣).\n(^٢) انظر ترجمته في \"معرفة الثقات\" ١/ ٤٦٤ (٧٤٩). \"الثقات\" ٦/ ٤٦١. \"تهذيب الكمال\" ١٣/ ٥٤ (٢٨١٦)، \"الكاشف\" ١/ ٤٩٥ (٣٢٤٢).","vol":"3","page":474},{"text":"حديثه بروايته عنهم. مات سنة خمس وتسعين ومائة (^١).\nالوجه الثالث:\nقوله: \"يطؤها\" هو مهموز، وكان القياس: \"يوطؤها\" مثل يوجل؛ لأن الواو إنما تحذف إِذَا وقعت بين الياء ونظائرها. قَالَ الجوهري: إنما سقطت الواو لأن فعل يفعل مما اعتل فاؤه لا يكون إلا لازمًا، فلما جاءا من بين أخواتهما متعديين خولف بهما نظائرهما (^٢).\nوقول الشعبي: (أعطيناكها بغير شيء)، فيه تعريف المتعلم قدر ما أفاده من العلم، وما خصه به ليكون ذَلِكَ أدعى لحفظه وأجلب لحرصه.\nوقوله: (قَدْ كَانَ يُرْكَبُ فِيمَا دُونَهَا إِلَى المَدِينَةِ). فيه: إثبات فضل المدينة، وأنها معدن العلم وموطنه، وإليها كان يرحل في طلبه ويقصد في اقتباسه.\nالرابع:\nنطق الشارع بأن هؤلاء الثلاثة يؤتون أجرهم مرتين، والمراد بالكتابي: من كان عَلَى الحق في شرعه، ثمَّ تمسك به إلى أن جاء نبينا - ﷺ - فآمن به واتبعه، فله أجران باتباع الحق الأول والحق الثاني، فأما من لم يكن عَلَى الحق في شرعه، ثمَّ أسلم فلا يؤجر إلا عَلَى الإسلام خاصة، وإليه يرشد تبويب البخاري في الجهاد باب: فضل\n_________\n(^١) وثقه النسائي وقال في موضع آخر: لا بأس به. وقال ابن حجر في \"التقريب\": لا بأس به وكان يدلس، قاله أحمد. انظر ترجمته في \"الجرح والتعديل\" ٥/ ٢٨٢ (١٣٤٢). \"تهذيب الكمال\" ١٧/ ٣٨٦ (٣٩٤٩)، \"سير أعلام النبلاء\" ٩/ ١٣٦ - ١٣٨ (٤٦)، \"التقريب\" ٣٤٩ (٣٩٩٩).\n(^٢) \"الصحاح\" ١/ ٨١.","vol":"3","page":475},{"text":"من أسلم من أهل الكتابين، وقال في الحديث: \"وَمُؤْمِنُ أَهْلِ الكِتَابِ الذِي كَانَ مُؤْمِنًا، ثُمَّ آمَنَ بِالنَّبِيِّ - ﷺ -، فَلَهُ أَجْرَانِ\" (^١)، وقيل ذَلِكَ في كعب وعبد الله بن سلام.\nوقال الداودي: يريد النبي - ﷺ - النصارى خاصة الذين بعث النبي - ﷺ - وهم عَلَى دين عيسى، ولا يصح أن يرجع إلى اليهود؛ لأنهم كفروا بعيسى، ولا ينفع معه الإيمان بموسى ولا إلى غيرهم ممن كان عَلَى غير الإسلام، وإنما يوضع عنه بالإسلام ما كان عليه من الكفر.\nقَالَ: ويحتمل أن يكون ذَلِكَ في سائر الأمم فيما فعلوه من خير؛ لقوله - ﷺ - لحكيم بن حزام: \"أسلمت عَلَى ما أسلفت من خير\" (^٢)، وقوله: \"إِذَا أَسْلَمَ الكافر فَحَسُنَ إِسْلَامُهُ كتب له بكل حسنة كَانَ زَلَفَهَا\" (^٣).\nوقال المهلب: فيه دليل عَلَى أن من أحسن في معنيين من أي فعل كان من أفعال البر فله أجره مرتين والله يضاعف لمن يشاء، وحصول الأجر مرتين بكونه أدى حق الله وحق مواليه كما نطق به الحديث.\nوفي رواية: \"ونصح لسيده\" (^٤) وحصول الأجر مرتين في حق الأمة بأجر التأديب والتعليم والعتق والتزويج إِذَا قارنتها النية.\nوالمعنى فيه: أن الفاعل لهذا بريء من الكبر والمباهاة إِذَا لم ينكح\n_________\n(^١) سيأتي برقم (٣٠١١)\n(^٢) سيأتي برقم (٢٢٢٠) كتاب: البيوع، باب: شراء المملوك من الحربي.\nورواه مسلم برقم (١٢٣) كتاب: الإيمان، باب: بيان حكم عمل الكافر إذا أسلم بعده.\n(^٣) سبق برقم (٤١) كتاب: الإيمان، باب: حسن إسلام المرء.\n(^٤) رواه أحمد ٤/ ٤٠٥، والطبري في \"تفسيره\" ١١/ ٩٥ (٣٣٦٩٧)، والجرجاني في \"تاريخ جرجان\" ١/ ٤١٣، والخطيب في \"تاريخ بغداد\" ٦/ ٢٢٩.","vol":"3","page":476},{"text":"ذات شرف ومنصب. والرواية (السالفة) (^١): \"أعتقها ثمَّ أصدقها\" (^٢) لا ينافيه. وفي أخرى: \"ومن كانت عنده جارية فعالها وأحسن إليها، ثمَّ أعتقها وتزوجها\" (^٣).\nوفي مسلم: \"فغذاها وأحسن غذاءها، ثمَّ أدبها\" (^٤) وفي أوله: أن رجلًا من أهل خراسان سأل الشعبي، فقال: يا أبا عمرو، إن من قبلنا من أهل خراسان يقولون في الرجل إذا أعتق أمته ثمَّ تزوجها فهو كالراكب بدنته. وفي طريق: كالراكب هديه (^٥). كأنهم توهموا في العتق التزوج، والرجوع بالنكاح فيما خرج عنه بالعتق، فأجابه الشعبي بما يدل عَلَى أنه محسن إليها إحسانًا بعد إحسان، وأنه ليس من الرجوع في شيء فذكر لهم الحديث.\n_________\n(^١) في (ج): الثانية.\n(^٢) سيأتي برقم (٥٠٨٣).\n(^٣) سبق تخريجه.\n(^٤) سبق تخريجه.\n(^٥) رواه أبو عوانة في \"مسنده\" ٣/ ٦٧ (٤٢٢٢)، وابن حبان ٩/ ٣٦٠ (٤٠٥٣).","vol":"3","page":477},{"text":"<span data-type='title' id=toc-279>٣٢ - باب عِظَةِ الإِمَامِ النِّسَاءَ وَتَعْلِيمِهِنَّ</span>\n٩٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَيُّوبَ قَالَ: سَمِعْتُ عَطَاءً قَالَ: سَمِعْتُ ابن عَبَّاسٍ قَالَ: أَشْهَدُ عَلَى النَّبِيِّ - ﷺ - أَوْ قَالَ عَطَاءٌ: أَشهَدُ عَلَى ابن عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ وَمَعَهُ بِلَالٌ، فَظَنَّ أَنَّهُ يُسْمِعِ [النِّسَاءَ] فَوَعَظَهُنَّ، وَأَمَرَهُنَّ بِالصَّدَقَةِ، فَجَعَلَتِ الَمرْأَةُ تُلْقِي القُرْطَ وَالْخَاتَمَ، وَبِلَالٌ يَأْخُذُ فِي طَرَفِ ثَوْبِهِ. وَقَالَ إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ عَطَاءٍ، وَقَالَ عَنِ ابن عَبَّاسٍ: أَشْهَدُ عَلَى النَّبِيِّ - ﷺ -. [٨٦٣، ٩٦٢، ٩٦٤، ٩٧٥، ٩٧٧، ٩٧٩، ٩٨٩، ١٤٣١، ١٤٤٩، ٤٨٩٥، ٥٢٤٩، ٥٨٨٠، ٥٨٨١، ٥٨٨٣، ٧٣٢٥ - مسلم: ٨٨٤ - فتح: ١/ ١٩٢]\nحدثنا سُلَيْمَانُ بْنُ حَرْبٍ ثنا شُعْبَةُ، عَنْ أَيُّوبَ: سَمِعْتُ عَطَاءً قَالَ: سَمِعْتُ ابن عَبَّاسٍ قَالَ: أَشْهَدُ عَلَى النَّبِيِّ - ﷺ - أَوْ قَالَ عَطَاءٌ: أَشْهَدُ عَلَى ابن عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ وَمَعَهُ بِلَالٌ، فَظَنَّ أَنَّهُ لَمْ يُسْمِعِ النِّسَاءَ فَوَعَظَهُنَّ، وَأَمَرَهُنَّ بِالصَّدَقَةِ، فَجَعَلَتِ المَرْأَةُ تُلْقِي القُرْطَ وَالْخَاتَمَ، وَبِلَالٌ يَأْخُذُ فِي طَرَفِ ثَوْبِهِ. وَقَالَ إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ عَطَاءٍ، وَقَالَ عَنِ ابن عَبَّاسٍ: أَشْهَدُ عَلَى النَّبِيِّ - ﷺ -.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم في العيدين عن أبي بكر وابن أبي عمر، عن سفيان، عن أيوب (^١). وعن ابن رافع، عن عبد الرزاق، عن ابن جريج كلاهما عن عطاء (^٢)، وسيأتي من حديث جابر في العيد\n_________\n(^١) رواه برقم (٨٨٤/ ٢).\n(^٢) فأما الأول فنعم. وأما الثاني فرواه مسلم (٨٨٤/ ١)، عن رافع، عن عبد الرزاق، عن ابن جريج قال: أخبرني الحسن بن مسلم، عن طاوس، عن ابن عباس.\nوما ذكره المصنف هو إسناد حديث جابر (٨٨٥) التالي لحديث ابن عباس.","vol":"3","page":478},{"text":"إن شاء الله (^١).\nوفيه: (فجعلت المرأة تلقي خرصها وسخابها (^٢). وفي مسلم: فجعلن يلقين الفتخ (والخواتيم) (^٣). وفي بعضها: قُلْتُ لعطاء: زكاة الفطر؟ قَالَ: لا، ولكن صدقة تصدقنَ بها حينئذ (^٤). وفي حديث جابر قَالَ: \"تصدقنَ فإن أكثركنَّ حطب جهنم\". وفيه فقالت امرأة: لم يا رسول الله؟ قَالَ: \"لأنكنَّ تُكْثرن الشكاةَ وتَكْفُرنَ العَشِير\" قَالَ: فجعلن يتصدقن من أقرُطِهن وخَواتيمِهِنَّ (^٥).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا عطاء، وهو الإمام الجليل أبو محمد عطاء بن أبي رباح، واسم أبي رباح أسلم المكي القرشي، مولى ابن خثيم الفهري، وابن خثيم عامل عمر بن الخطاب عَلَى مكة.\nولد عطاء في آخر خلافة عثمان. وروي عنه أنه قَالَ: أعقل قتل عثمان. ويقال: إنه من مولدي الجند من مخاليف اليمن، ونشأ بمكة وصار مفتيها. وهو من كبار التابعين.\nروى عن العبادلة وعائشة وغيرهم. وروى عنه الليث حديثًا واحدًا.\nوجلالته وبراعته وثقته وديانته متفق عليها، وحج سبعين حجة، وكانت الحلقة بعد ابن عباس له.\n_________\n(^١) سيأتي برقم (٩٧٨) باب: موعظة الإمام النساء يوم العيد.\n(^٢) سيأتي معلقًا قبل حديث (١٤٤٨) كتاب: الزكاة، باب: العرض في الزكاة.\n(^٣) في مسلم: الخواتم.\n(^٤) سيأتي برقم (٩٧٨) كتاب: الجمعة، باب: موعظة الإمام النساء يوم العيد، ومسلم (٨٨٥) كتاب: العيدين، وابن خزيمة في \"صحيحه\" ٢/ ٣٤٨ (١٤٤٤) من حديث جابر بن عبد الله، واللفظ لابن خزيمة.\n(^٥) رواه مسلم (٨٨٥).","vol":"3","page":479},{"text":"مات سنة خمس عشرة وقيل: أربع عشرة ومائة. عن ثمانين سنة.\nوكان حبشيًا أسود أعور أفطس أشل أعرج لامرأة (له) (^١)، من أهل مكة، ثم عمي بآخره، ولكن العلم والعمل به رفعه.\nومن غرائبه أنه: إِذَا أراد الإنسان سفرًا لَهُ القصر قبل خروجه من بلده، ووافقه طائفة من أصحاب ابن مسعود، وخالفه الجمهور. ومن غرائبه أيضًا أنه: إِذَا وافق يوم عيد يوم جمعة يصلي العيد فقط ولا ظهر ولا جمعة في ذَلِكَ اليوم (^٢).\nثالثها: القرط: ما كان في شحمة الأذن ذهبًا كان أو غيره، قاله ابن دريد. والخاتم: بفتح التاء وكسرها وخَاتَام وخِيتَام وخِتَام وخَتَم هذِه ست لغات تقدمت (^٣).\nوالخرص: بضم الخاء المعجمة، حلقة صغيرة من الحلي تكون في الأذن كما قاله عياض (^٤)، وفي \"البارع\": هو القرط يكون فيه حبة واحدة في حلقة واحدة.\nوالسخاب: قلادة من طيب أو مسك قاله البخاري (^٥).\n_________\n(^١) من (ج).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٤٦٣ - ٤٦٤ (٢٩٩٩). \"معرفة الثقات\" ٢/ ١٣٥ (١٢٣٦).\n\"الجرح والتعديل\" ٦/ ٣٣٠ (١٨٣٩). \"تهذيب الكمال\" ٢٠/ ٦٩ (٣٩٣٣)، \"سير أعلام النبلاء\" ٥/ ٧٨ - ٨٨ (٢٩)، \"جامع التحصيل\" رقم (٥٢٠)، \"شذرات الذهب\" ١/ ١٤٧.\n(^٣) انظر: \"الجمهرة\" ١/ ٣٨٩، وراجع كلام المصنف في الحديث رقم (٦٥).\n(^٤) انظر: \"مشارق الأنوار\" ١/ ٢٣٣.\n(^٥) ذكره البخاري قبل حديث (٥٨٨١) كتاب: اللباس، باب: القلائد والسخاب للنساء.","vol":"3","page":480},{"text":"قَالَ ابن الأنباري: هي خيط تنظم فيه خرزات ويلبسه الصبيان والجواري. وقيل: قلادة من قرنفل ومسك ليس فيها من الجوهر شيء.\nوالفتخ بالخاء المعجمة، قَالَ البخاري عن عبد الرزاق: هي خواتيم عظام (^١). وأطلق غيره: أنها الخواتيم، واحدها فتخة. وقال الأصمعي: هي خواتيم لا فصوص لها. وفي \"الجمهرة\": الفتخة: حلقة من ذهب أو فضة لا فصوص لها، وربما اتخذلها فص كالخاتم (^٢).\nوقوله فيما مضى: \"أقرطتهن\": قَالَ القاضي: صوابه قِرَطتهن؛ لأن القرط يجمع عَلَى قرطة مثل خرج وخرجة، وعلى أقراط وقراط وقروط، ولا يبعد أن يكون جمع الجمع لاسيما وقد صح في لفظ الحديث.\nرابعها: في أحكامه:\nالأول: افتقاد (^٣) الإمام رعيته وتعليمهم ووعظهم الرجال والنساء في ذَلِكَ سواء لقوله: (فظن أنه لم يسمع النساء فوعظهن).\nالثاني: عدم افتقار صدقة التطوع إلى إيجاب وقبول، بل يكفي فيها المعاطاة؛ لأنهن ألقين الصدقة في ثوب بلال من غير كلام منهن ولا من بلال ولا من غيره، وهذا هو الصحيح عندنا، وأبعد من قَالَ بافتقاره.\nالثالث: جواز صدقة المرأة من مالها بغير إذن زوجها، ولا يتوقف ذَلِكَ عَلَى الثلث من مالها وهو مذهب الشافعي والجمهور، وقال مالك: لا تجوز الزيادة عَلَى الثلث من مالها إلا برضا زوجها. وجه الدلالة للجمهور: أنه - ﷺ - لم يسألهن هل استأذنَّ أزواجهن في ذَلِكَ أم لا؟\n_________\n(^١) سيأتي برقم (٩٧٩) كتاب: العيدين، باب: موعظة الإمام النساء يوم العيد.\n(^٢) \"الجمهرة\" ١/ ٣٨٩.\n(^٣) في \"اللسان\" ٦/ ٣٤٤٤: وافتقد الشيء: طلبه.","vol":"3","page":481},{"text":"وهل هو خارج عن الثلث أم لا؟ ولو اختلف الحكم بذلك لسأل، وأجاب القاضي: بأن الغالب حضور أزواجهن. وإذا كان كذلك فتركهم الإنكار رضا منهم بفعلهن، وهو ضعيف كما قَالَ النووي؛ لأنهن معتزلات لا يعلم الرجال المتصدقة منهن من غيرها، ولا قدر ما يتصدقن به ولو علموا فسكوتهم ليس إذنًا (^١).\nوأما حديث عمرو بن شعيب، عن أبيه، عن جده أن رسول الله - ﷺ - قَالَ: \"لا يجوز لامرأةٍ أمر في مالها إِذَا ملك زوجها عصمتها\" رواه أبو داود (^٢) وله وللنسائي وابن ماجه عن عمرو بن شعيب، أن أباه أخبره عن عبد الله بن عمرو أن رسول الله - ﷺ - قَالَ: \"لا تحل لامرأة عطية إلا بإذن زوجها\" (^٣). قَالَ البيهقي: الطريق إلى عمرو بن شعيب صحيح، فمن أثبت أحاديث عمرو بن شعيب لزمه إثباته (^٤).\nفالجواب عنه من أوجه: أحدها: معارضته بالأحاديث الصحيحة الدالة عَلَى الجواز عند الإطلاق، وهي أقوى منه فقدمت عليه، وقد يقال: هي واقعة حال؛ فيمكن حملها عَلَى أنها كانت قدر الثلث.\nثانيها: عَلَى تسليم الصحة، أنه محمول عَلَى الأولى والأدب والاختيار، ذكره الشافعي في البويطي، قَالَ: وقد أَعْتَقَتْ ميمونة فلم يعب النبي - ﷺ - عليها.\n_________\n(^١) انظر: \"صحيح مسلم بشرح النووي\" ٦/ ١٧٣.\n(^٢) رواه برقم (٣٥٤٦) كتاب: البيوع، باب: في عطية المرأة بغير إذن زوجها، والحاكم ٢/ ٤٧، وقال: هذا حديث صحيح الإسناد، وصححه الألباني في \"السلسلة الصحيحة\" (٨٢٥).\n(^٣) رواه أبو داود (٣٥٤٧). والنسائي ٥/ ٦٥ - ٦٦. وابن ماجه (٢٣٨٨)، وصححه الألباني في \"الصحيحة\" (٨٢٥).\n(^٤) \"السنن الكبرى\" ٦/ ٦٠.","vol":"3","page":482},{"text":"ثالثها: الطعن فيه، قَالَ الشافعي: هذا الحديث سمعناه وليس بثابت فيلزمنا أن نقول به، والقرآن يدل عَلَى خلافه، ثمَّ الأثر، ثم المنقول، ثمَّ المعقول. قيل: أراد بالقرآن قوله تعالى: ﴿فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ﴾ [البقرة: ٢٣٧]، وقوله: ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا﴾ [النساء: ٤]، وقوله: ﴿فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ [البقرة: ٢٢٩]، وقوله: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾ [النساء: ١١]، وقوله: ﴿وَابْتَلُوا الْيَتَامَى﴾ [النساء: ٦] الآية ولم يفرق، فدلت هذِه الآيات عَلَى نفوذ تصرفها في مالها دون إذن زوجها، وقال - ﷺ - لزوجة الزبير: \"ارضخي ولا توعي فيوعي الله عليك\" (^١) متفق عليه.\nوقال: \"يا نساء المسلمات، لا تحقرن جارة لجارتها ولو فرسن شاة\" (^٢). واختلعت مولاة لصفية بنت أبي عبيد من زوجها بكل شيء فلم ينكر ذَلِكَ ابن عمر.\nوأما أبو محمد بن حزم فإنه طعن في حديث عمرو بن شعيب بأن قَالَ: صحيفة منقطعة وقد علمت أن شعيبًا صرح بعبد الله بن عمرو (فلا) (^٣) انقطاع (^٤)، وقد أخرجه الحاكم من حديث حماد بن سلمة، عن داود بن أبي هند وحبيب المعلم عن عمرو به، ثمَّ قَالَ: صحيح الإسناد (^٥).\n_________\n(^١) سيأتي برقم (١٤٣٤) كتاب: الزكاة، باب: الصدقة فيما استطاع. ومسلم برقم (١٠٢٩) كتاب: الزكاة، باب: الحث في الإنفاق وكراهة الإحصاء.\n(^٢) سيأتي برقم (٢٥٦٦) كتاب: الهبة، باب: فضل الهبة. ومسلم (١٠٣٠) كتاب: الزكاة، باب: الحث على الصدقة من حديث أبي هريرة.\n(^٣) في (ج): بلا.\n(^٤) انظر: \"المحلى\" ١١/ ١٥١.\n(^٥) في \"المستدرك\" ٢/ ٤٧.","vol":"3","page":483},{"text":"ثمَّ ذكره ابن حزم من حديث ابن عمر: سُئِلَ رسول الله - ﷺ -: ما حق الزوج عَلَى زوجته؟ قَالَ: \"لا تصدق إلا بإذنه، فإنْ فعلتْ كان له الأجْر وكان عليها الوِزر\".\nثمَّ قَالَ: هذا خبر هالك؛ لأن فيه موسى بن أعين، وهو مجهول، وليث بن أبي سليم، وليس بالقوي.\nوهو غريب منه فإن موسى بن أعين روى عن جماعة، وعنه جماعة، واحتج به الشيخان ووثقه أبو حاتم، وأبو زرعة، والنسائي (^١)، نعم فيه الحسن بن عبد الغفار (^٢) وهو مجهول فليته أعله به.\nثمَّ ذكر حديث إسماعيل بن عياش، عن شرحبيل بن مسلم الخولاني، عن أبي أمامة رفعه: \"لا تنفق المرأة شيئًا من بيت زوجها إلا بإذنه\" قيل: يا رسول الله، ولا الطعام. قَالَ: \"ذَلِكَ أفضل أموالنا\" ثمَّ قَالَ: إسماعيل ضعيف وشرحبيل مجهول لا يدرى من هو (^٣).\nوهذا عجيب منه، فإسماعيل حجة فيما يروي عن الشاميين، وشرحبيل شامي وحاشاه من الجهالة.\nروى عنه جماعة، وقال أحمد: هو من ثقات الشاميين، ووثقه.\n_________\n(^١) هو موسى بن أعين الجزري، أبو سعيد الحراني مولى بني عامر ابن لؤي، وهو والد محمد بن موسى بن أعين، وعم الحسن بن محمد بن أعين. قال الجوزجاني وأبو زرعة، وأبو حاتم: ثقة، كما ذكره ابن حبان في \"الثقات\"، قدم مصر وكتب بها وكتب عنه، وقال أبو سعيد بن يونس مات سنة خمس وسبعين ومائة، وقال ابن حجر: ثقة عابد. سنة خمس أو سبع وسبعين ومائة. انظر ترجمته في \"التاريخ الكبير\" ٧/ ٢٨٠ - ٢٨١ (١١٩٠). \"الجرح والتعديل\" ٨/ ١٣٦ - ١٣٧ (٦١٦).\n\"تهذيب الكمال\" ٢٩/ ٢٧ - ٢٩ (٦٢٣٦).\n(^٢) ورد بهامش (س): الحسن بن عبد الغفار لم أر له ترجمة في الميزان.\n(^٣) انظر: \"المحلى\" ٨/ ٣١٥ - ٣١٩ بتصرف.","vol":"3","page":484},{"text":"نعم ضعفه ابن معين (^١).\nوقد أخرجه ابن ماجه والترمذي وقال: حسن (^٢).\nالرابع: أن الصدقة تنجي من النار، فإنه - ﷺ - أمرهن بها لما رآهن أكثر أهل النار، وقيل: إنما أمرهن بها؛ لأنه كان وقت حاجة إلى المواساة وكانت الصدقة يومئذ أفضل وجوه البر.\n_________\n(^١) شرحبيل بن مسلم بن حامد. قال إسحاق بن منصور عن يحيى بن معين: ضعيف لكن نقل عباس الدوري عنه أنه ثقة. وقال العجلي: ثقة. وذكره ابن حبان في الثقات. وقال ابن حجر: صدوق فيه لين، من الثالثة. انظر ترجمته في: \"التاريخ الكبير\" ٤/ ٢٥٢ (٢٧٠٠). و\"معرفة الثقات\" ١/ ٤٥١ (٧٢٢). \"الجرح والتعديل\" ٤/ ٣٤٠ (١٤٩٥). \"ثقات ابن حبان\" ٤/ ٣٦٣. \"التقريب\" ٢٦٥ (٢٧٧١).\n(^٢) الترمذي (٦٧٠)، ابن ماجه (٢٢٩٥).","vol":"3","page":485},{"text":"<span data-type='title' id=toc-280>٣٣ - باب الْحِرْصِ عَلَى الْحَدِيثِ</span>\n٩٩ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي سُلَيمَانُ، عَن عَمْرِو بْنِ أَبِي عَمْرٍو، عَنْ سَعِيِدِ بْنِ أَبِي سَعِيدٍ الَمقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ قَالَ: قِيلَ: يَا رَسُولَ اللهِ، مَنْ أَسْعَدُ النَّاسِ بِشَفَاعَتِكَ يَوْمَ القِيَامَةِ؟ قَالَ رَسُولُ اللهِ - ﷺ -: \"لَقَدْ ظَنَنْتُ يَا أَبَا هُرَيْرَةَ أَنْ لَا يَسْأَلَنِي عَنْ هذا الحَدِيثِ أَحَدٌ أَوَّلُ مِنْكَ، لِمَا رَأَيْتُ مِنْ حِرْصِكَ عَلَى الحَدِيثِ، أَسْعَدُ النَّاسِ بِشَفَاعَتي يَوْمَ القِيَامَةِ مَنْ قَالَ: لَا إله إِلَّا اللهُ، خَالِصًا مِنْ قَلْبِهِ -أَوْ- نَفْسِهِ\". [٦٥٧٠ - فتح: ١/ ١٩٣]\nحدثنا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ حَدَّثَنِي سُلَيْمَانُ، عَنْ عَمْرٍو بْنِ أَبِي عَمْرٍو، عَنْ سَعِيدٍ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ أنَّهُ قَالَ: قِيلَ: يَا رَسُولَ اللهِ، مَنْ أَسْعَدُ الناسِ بِشَفَاعَتِكَ يَوْمَ القِيَامَةِ؟ قَالَ رَسُولُ اللهِ - ﷺ -: \"لَقَدْ ظَنَنْتُ يَا أَبَا هُرَيْرَةَ أَنْ لَا يَسْأَلنِي عَنْ هذا الحَدِيثِ أَحَدٌ أَوَّلُ مِنْكَ، لِمَا رَأَيْتُ مِنْ حِرْصِكَ عَلَى الحَدِيثِ، أَسْعَدُ النَّاسِ بِشَفَاعَتي يَوْمَ القِيَامَةِ مَنْ قَالَ: لَا إله إِلَّا اللهُ، خَالِصًا مِنْ قَلْبِهِ -أَوْ- نَفْسِهِ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه هنا عن عبد العزيز، عن سليمان بن بلال.\nوأخرجه في صفة الجنة عن قتيبة، عن إسماعيل بن جعفر كلاهما عن عمرو به، وفيه: قُلْتُ: (يا رسول الله) (^١). والحديث من أفراد البخاري لم يخرجه مسلم.\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا شيخ البخاري، وعمرو بن أبي عمرو.\n_________\n(^١) سيأتي برقم (٦٥٧٠) كتاب: الرقاق.","vol":"3","page":486},{"text":"أما عمرو (ع): فهو أبو عثمان عمرو بن أبي عمرو ميسرة، وميسرة مولى المطلب بن عبد الله بن حنطب المخزومي القرشي المدني.\nعن أنس بن مالك وغيره. وعنه: مالك، والدراوردي.\nقَالَ أبو زرعة: ثقة. وقال أبو حاتم: لا بأس به. وأما يحيى بن معين فقال: ضعيف ليس بالقوي وليس بحجة. وقال ابن عدي: لا بأس به؛ لأن مالكًا روى عنه، ولا يروي إلا عن صدوق ثقة. مات في أول خلافة المنصور وكانت أول سنة ست وثلاثين ومائة وزياد بن (عبيد) (^١) الله عَلَى المدينة (^٢).\nوأما شيخ البخاري فهو أبو القاسم عبد العزيز بن عبد الله بن يحيى بن عمرو بن أويس بن (سعد) (^٣) بن أبي سرح بن حذيفة بن نصر بن مالك بن حسل بن عامر بن لؤي بن فهر أبو القاسم القرشي العامري الأويسي المديني الثقة.\nروى عنه البخاري بغير واسطة، وأبو داود والترمذي عن رجل عنه، وروى البخاري في الإصلاح عن محمد بن عبد الله مقرونًا بالفروي عنه، عن محمد بن جعفر. قَالَ أبو حاتم: مديني صدوق. وعنه قَالَ: هو أحب إلي من يحيى بن بكير (^٤).\n_________\n(^١) في (ج): عبد.\n(^٢) انظر ترجمته في \"الجرح والتعديل\" ٦/ ٢٥٢ (١٣٩٨). \"الكامل\" لابن عدي ٦/ ٢٠٥ (١٢٨٢). \"تهذيب الكمال\" ٢٢/ ١٦٨ (٤٤١٨)، \"ميزان الاعتدال\" ٤/ ٢٠١ (٦٤١٤)، \"جامع التحصيل\" (٥٧٩).\n(^٣) في الأصل: سعيد، وهو خطأ. انظر ترجمته من \"التعديل والتجريح\" ٢/ ٨٩٨.\n(^٤) انظر ترجمته في \"الثقات\" ٨/ ٣٦٩. \"الجرح والتعديل\" ٥/ ٣٨٧ (١٨٠٤). \"تهذيب الكمال\" ١٨/ ١٦٠ (٣٤٥٧)، \"سير أعلام النبلاء\" ١٠/ ٣٨٩ (١٠٦)، \"الكاشف\" ١/ ٦٥٦ (٣٣٩٧).","vol":"3","page":487},{"text":"ثالثها:\nقوله: (قِيلَ: يَا رَسُولَ اللهِ): كذا وقع في رواية أبي ذر، والصواب حذف قيل كما جاء عند الأصيلي والقابسي (^١)؛ لأن السائل هو أبو هريرة نفسه، وقد أسلفنا أن البخاري رواه مرة بلفظ: (قُلْتُ: يا رسول الله).\nرابعها:\nقوله: \"أَوَّلُ مِنْكَ\" يجوز في أول الرفع عَلَى الصفة والنصب عَلَى الظرف، والرواية بالرفع. وذكر بعضهم أنه روي بالنصب أيضًا، أي: قبلك.\nقَالَ سيبويه: معنى أول منك: أقدم منك. وقال السيرافي: يقال:\nهذا أول منك، ورأيت أول منك، ومررت بأول منك، فإذا حذفوا منك قالوا: هو الأول، ولا يقولوا: الأول منك؛ لأن الألف واللام تعاقب منك.\nوقال أبو علي الفارسي: أول تستعمل اسمًا وصفة، فإن استعملت صفة كانت بالألف واللام أو بالإضافة أو بـ (من) ظاهرة أو مقدرة، فإن كانت بـ (من) جرت في الأحوال كلها عَلَى لفظ واحد تقول: هذا أول من زيد. والزيدان أول من العمرين، ولا ينصرف لوزن الفعل والصفة.\nقَالَ: وإن شئت نصبت أول عَلَى الظرف، وإن كان معناه الصفة تقول: رأيت زيدًا أول، تريد أول من عامنا، فأول بمنزلة قبل، كانك قُلْت: رأيت زيدًا عامًا قبل عامنا، فحكم له بالظرف، حتَّى قالوا: ابدأ بهذا أوله، وبنوه عَلَى الضم. كما قالوا: ابدأ به قبل. فصار كأنه\n_________\n(^١) \"اليونينية\" ١/ ٣١.","vol":"3","page":488},{"text":"قطع عن الإضافة، ومن النصب عَلَى الظرف قوله تعالى: ﴿وَالرَّكْبُ أَسْفَلَ مِنْكُمْ﴾ [الأنفال: ٤٢] كما تقول: الركب أمامك، وأصله الصفة، وصار أسفل ظرفًا، والتقدير: والركب في مكان أسفل من مكانكم، ثمَّ حذف الموصوف وأقيمت الصفة مقامه، فصار أسفل منكم بمنزلة تحتكم، ومن لم يجعل أولًا صفة صرفه، يقول: ما ترك لنا أولًا ولا آخرًا.\nوأما أصله، فقال الجوهري: أَوْأَلْ بهمزة متوسطة فقلبت الهمزة واوًا وأدغمت، يدل عليه قولهم: هذا أول منك، والجمع الأوائل، والأوائل: عَلَى القلب، وهذا مذهب البصريين، وقال الكوفيون: وزنه فوعل أصله وَوْأَل فنقلوا الهمزة إلى موضع الفاء، ثمَّ أدغموا الواو في الواو، وهو من وَأَلَ إِذَا نجا، كأن في الأول النجاة.\nخامسها: في فوائده:\nالأولى: الحرص عَلَى العلم والخير، فإن الحريص يبلغ بحرصه إلى البحث عن الغوامض، ودقيق المعاني؛ لأن الظواهر يستوي الناس في السؤال عنها؛ لاعتراضها أفكارهم، وما لطف من المعاني لا يسأل عنها إلا الراسخ، فيكون ذلك سببًا للفائدة، ويترتب عليه أجرها وأجر من عمل بها إلى يوم القيامة.\nالثانية: تفرس العالم في متعلمه وتنبيهه عَلَى ذَلِكَ؛ ليكون أبعث عَلَى اجتهاده.\nالثالثة: سكوت العالم عن العلم إِذَا لم يُسأل حتَّى يُسأل، ولا يكون ذَلِكَ كتمًا؛ لأن عَلَى الطالب السؤال، اللَّهُمَّ إلا إِذَا تعين عليه فليس لَهُ السكوت.","vol":"3","page":489},{"text":"الرابعة: أن الشفاعة إنما تكون في أهل التوحيد، وهو موافق لقوله - ﷺ -: \"لِكُلِّ نَبِيٍّ دَعْوَةٌ، وإني اختبأت دَعْوَتي شَفَاعَةً لأُمَّتِي يَوْمَ القِيَامَة، فهي نائلة - إن شاء الله تعالى- من مات من أمتي لا يشرك بالله شيئًا\" (^١).\nالخامسة: ثبوت الشفاعة، والأحاديث جارية مجري القطع في ذَلِكَ، وهو مذهب أهل السنة، وأنها جائزة عقلًا وواجبة بصريح الآيات والأخبار التي بلغ مجموعها التواتر لمذنبي المؤمنين، وهو إجماع السلف ومن بعدهم منهم.\nومنعت الخوارج وبعض المعتزلة منها، وتأولت الأحاديث عَلَى زيادات الدرجات والثواب، واجتمعوا بقوله تعالى: ﴿فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (٤٨)﴾ [المدثر: ٤٨] وقوله: ﴿مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ﴾ [غافر: ١٨]. وهذا إنما جاء في الكفار، والأحاديث مصرحة بها في (الموحدين) (^٢) المؤمنين.\nثمَّ هي أقسام:\nأحدها: الإراحة من هول الموقف.\nالثانية: في إدخال قوم الجنة بغير حساب.\nالثالثة: عدم دخول النار لمن استوجبها بذنبه.\nالرابعة: في إخراجهم منها، ويشفع في هذِه المؤمنون أيضًا.\nالخامسة: في زيادة الدرجات في الجنة لأهلها.\nالسادسة: في تخفيف العذاب كما في حق أبي طالب.\n_________\n(^١) سيأتي برقم (٧٤٧٤) كتاب: التوحيد، باب: في المشيئة والإرداة. رواه مسلم برقم (١٩٩) كتاب: الإيمان، باب: اختباء النبي - ﷺ - دعوة الشفاعة لأمته.\n(^٢) من (ج).","vol":"3","page":490},{"text":"السابعة: فيمن مات بالمدينة كما صح في الحديث.\nوقد أوضحتُ هذِه الأقسام في كتابي \"غاية السّوْل في خصائص الرسول\" (^١)، وقد عُرف بالاستفاضة سؤال السلف الصالح الشفاعة، ولا التفات إلى من كره سؤالها؛ لأنها لا تكون إلا للمذنبين، فقد تكون لتخفيف الحساب وزيادة الدرجات، ثمَّ كل عاقل معترف بالتقصير مشفق من الأمر الخطير، ويلزم هذا القائل أن لا يدعي بالمغفرة والرحمة؛ لأنهما لأصحاب الذنوب وهذا كله خارج عن المطلوب. اللَّهُمَّ لا تحرمنا شفاعة رسولك يا علام الغيوب.\n_________\n(^١) ص ١٨٠: ص ١٨٤.","vol":"3","page":491},{"text":"<span data-type='title' id=toc-281>٣٤ - باب كَيْفَ يُقْبَضُ الْعِلْمُ</span>؟ (^١)\nوَكَتَبَ عُمَرُ بْنُ عَبْدِ العَزِيزِ إِلَى أَبِي بَكْرِ بْنِ حَزْمٍ: انْظُرْ مَا كَانَ مِنْ حَدِيثِ رَسُولِ اللهِ - ﷺ - فَاكْتُبْهُ، فَإِنِّي خِفْتُ دُرُوسَ العِلْم وَذَهَابَ العُلَمَاءِ، وَلَا تَقْبَلْ إِلَّا حَدِيثَ النَّبِيِّ - ﷺ -، وَلْتُفْشوا العِلْمَ، وَلْتَجْلِسُوا حَتَّى يُعَلَّمَ مَنْ لَا يَعْلَمُ، فَإنَّ العِلْمَ لَا يَهْلِكُ حَتَّى يَكُونَ سِرًّا.\nحَدَّثَنَا العَلَاءُ بْنُ عَبْدِ الجَبَّارِ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُسْلِمٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ بِذَلِكَ يَعْنِي: حَدِيثَ عُمَرَ بْنِ عَبْدِ العَزِيزِ إِلَى قَوْلهِ: ذَهَابَ العُلَمَاءِ.\n\n١٠٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ العَاصِ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّ اللهَ لَا يَقْبِضُ العِلْمَ انْتِزَاعًا، يَنْتَزِعُهُ مِنَ العِبَادِ، ولكن يَقْبِضُ العِلْمَ بِقَبْضِ العُلَمَاءِ، حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا، اتَخَذَ النَّاسُ رُءُوسًا جُهَّالًا، فَسُئِلُوا، فَأَفتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا\". قَالَ الفِرَبْرِيُّ: حَدَّثَنَا عَبَّاسٌ قَالَ: حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنْ هِشَامٍ نَحْوَهُ. [٧٣٠٧ - مسلم: ٢٦٧٣ - فتح: ١/ ١٩٤]\nحَدَّثنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبيهِ، عَنْ عَبْدِ الثهِ بْن عَمْرِو بْنِ العَاصِ، قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّ اللهَ لَا يَقْبِضُ العِلمَ انْتِزَاعًا، يَنْتَزِعُهُ مِنَ العِبَادِ، ولكن يَقْبِضُ العِلْمَ بقَبْضِ العُلَمَاءِ، حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا، اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالًا، فَسُئِلُوا،. فَأَفتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا\". قَالَ الفِرَبْرِيُّ: حَدَّثنَا عَبَّاسٌ قَالَ: حَدَّثنَا قُتَيْبَةُ، حَدَّثنَا جَرِيرٌ، عَنْ هِشَامٍ، نَحْوَهُ.\nالكلامُ عَلَى ذَلِكَ من وجوهٍ:\n_________\n(^١) ورد بهامش (س): ثم بلغ في الثاني بعد الثلاثين كتبه مؤلفه، غفر الله له.","vol":"3","page":492},{"text":"أحدها:\nحديث عبد الله بن عمرو أخرجه هنا كما ترى، وفي الاعتصام عن سعيد بن تليد، عن ابن وهب، عن عبد الرحمن بن شريح وغيره، عن أبي الأسود محمد بن عبد الرحمن، عن عروة به (^١).\nوأخرجه مسلم هنا عن قتيبة، عن جرير وغيره، عن هشام، وعن حرملة، عن ابن وهب، عن أبي شريح، عن أبي الأسود به (^٢). وفي بعض طرق البخاري: \"فَيُفْتُونَ بِرَأْيِهِمْ، فَيُضِلُّونَ وَيَضِلُّونَ\" (^٣). وفي بعض طرق الحديث: \"لكن يقبضُ العلماءَ فيرفع العِلم مَعَهم\" (^٤).\nثانيها:\nقوله: (حَدَّثَنَا العلاء) إلى قوله: (ذِهاب العلماء). وقوله: (قَالَ الفربري) إلى قوله: (نحوه) سقط عند الكُشْمِيْهَني، وذكره البرقاني عن الإسماعيلي: حَدَّثنَا العلاء كما ذكره البخاري سواء.\nثالثها: في التعريف برواته غير من سلف.\nأما ابن حزم: فهو أبو بكر بن محمد بن عمرو بن حزم بن زيد بن لوذان بن عمر بن عبد عوف بن مالك بن النجار الأنصاري المدني.\nقَالَ الخطيب: إن اسمه أبو بكر وكنيته أبو محمد. ومثله أبو بكر بن عبد الرحمن بن الحارث أحد الفقهاء السبعة، كنيته أبو عبد الرحمن. قَالَ: ولا نظير لهما. أي: ممن اسمه أبو بكر وله كنية، وأما من اشتهر بكنيته ولم يعرف لَهُ اسم غيره فكثير، ذكر ابن عبد البر وغيره\n_________\n(^١) سيأتي برقم (٧٣٠٧) باب: ما يذكر من ذم الرأي.\n(^٢) سيأتي برقم (٢٦٧٣) كتاب: العلم، باب: رفع العلم وقبضه وظهور الجهل.\n(^٣) سيأتي برقم (٧٣٠٧).\n(^٤) رواه مسلم برقم (٢٦٧٣).","vol":"3","page":493},{"text":"منهم جماعة كثيرة. وقد قيل في أبي بكر بن محمد: أنه لا كنية لَهُ غير أبي بكر اسمه. وقال ابن عبد البر: قيل اسم أبي بكر بن عبد الرحمن هذا المغيرة. ولا يصح.\nوَلِي القضاء والإمرة والموسم لسليمان بن عبد الملك. وعمر بن عبد العزيز، وكان يخضب بالحناء والكتم ويتختم في يمينه. مات سنة عشرين ومائة في خلافة هشام بن عبد الملك. ابن أربع وثمانين سنة.\nسُئِلَ يحيى بن معين عن حديث عثمان بن حكيم، عن أبي بكر بن محمد بن عمرو بن حزم عرضت عَلَى النبي - ﷺ -، فقال: مرسل (^١).\nوأما عبد العزيز بن مسلم: فهو القسملي مولاهم أخو المغيرة بن مسلم الخراساني المروزي، نسبه إلى القساملة، وقيل لهم ذَلِكَ؛ لأنهم من ولد قسملة، واسمه معاوية بن عمرو بن مالك بن فهم بن غنم بن دوس بن عدثان، وهم محلة بالبصرة معروفة بالقسامل، وقيل: نزل فيهم فنسب إليهم.\nوكان عبد العزيز هذا من الأبدال (^٢)، وثقه يحيى بن معين وغيره.\nمات سنة سبع وستين ومائة (^٣).\n_________\n(^١) انظر ترجمته في: \"الطبقات\" ٥/ ٠٦٩. \"الجرح والتعديل\" ٩/ ٣٣٧ (١٤٩٢). \"الثقات\" ٥/ ٥٦١. \"تهذيب الكمال\" ٣٣/ ١٣٧ (٧٢٥٤)، \"التقريب\" (٧٩٨٨).\n(^٢) انظر ترجمته في: \"الجرح والتعديل\" ٥/ ٣٩٤ (١٨٣١). \"الثقات\" ٧/ ١١٦. \"تهذيب الكمال\" ١٨/ ٢٠٢ (٣٤٧٣)، \"سير أعلام النبلاء\" ٨/ ١٩٢ - ١٩٣ (٣٠)، \"التقريب\" (٤١٢٢).\n(^٣) سئل شيخ الإسلام عن الأبدال وغيرها من الأسماء التي تسمى بها أقوام مثل غوث الأغواث، وقطب الأقطاب وغيرها. فقال: هذه أسماء ليست موجودة في كتاب الله تعالى، ولا هي أيضًا مأثورة عن النبي - ﷺ - بإسناد صحيح، ولا ضعيف يحمل عليه ألفاظ الأبدال. \"مجموع الفتاوى\" ١١/ ٤٣٣.","vol":"3","page":494},{"text":"وأما العلاء (خ. ت. ق) فهو أبو الحسن العلاء بن عبد الجبار البصري العطار الأنصاري مولاهم، سكن مكة، روى لَهُ البخاري هنا عن عبد العزيز، عن إبن دينار هذا الأثر، لم يخرج عنه غيره. وثقه أبو حاتم والعجلي، مات سنة اثنتي عشرة ومائتين، روى الترمذي وابن ماجه، والنسائي في \"اليوم والليلة\" عن رجل عنه ولم يخرج لَهُ مسلم شيئًا (^١).\nرابعها:\nمعنى كتاب عمر بن عبد العزيز الحض على اتباع السنن وضبطها إذ هي الحجة عند الاختلاف والتنازع، وإنما يسوغ الاجتهاد عند عدمها، وإنه ينبغي للعالم نشر العلم وإذاعته.\nومعنى: \"إنَّ الله لا يقبض العلم انتزاعًا\": أن الله لا يهب العلم لخلقه ثمَّ ينتزعه بعد تفضله عليهم، ولا يسترجع ما وهب لهم من العلم المؤدي إلى معرفته والإيمان به وبرسله، وإنما يكون انتزاعه بتضيعهم العلم فلا يوجد من يخلف من مضى فأنذر -ﷺ- بقبض الخير كله، قال الداودي: فالحديث خرج مخرج العموم، والمراد به الخصوص كقوله - ﷺ -: \"لا تزال طائفه من أمتي ظاهرين علي الحق حتَّى يأتي أمر الله\" (^٢) وقد تقدم الكلام عَلَى هذا الحديث مع الجمع بينه وبين ما خالفه في باب: من يرد الله به خيرًا يفقه في الدين.\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٥١٨ (٣١٧٣). \"الجرح والتعديل\" ٦/ ٣٥٨ (١٩٧٧). \"ثقات العجلي\" ٢/ ١٥٠ (١٢٨١). \"تهذيب الكمال\" ٢٢/ ٥١٧ (٤٥٧٦)، \"سير أعلام النبلاء\" ١١/ ٤٠٢ (٩٠).\n(^٢) رواه مسلم (١٩٢٠) كتاب: الإمارة، باب: قوله: (لا تزال طائفة).","vol":"3","page":495},{"text":"<span data-type='title' id=toc-282>٣٥ - باب هَلْ يُجْعَلُ لِلنِّسَاءِ يَوْمٌ عَلَى حِدَةٍ فيِ العِلْمِ</span>\n١٠١ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شعْبَة قَالَ: حَدَّثَنِي ابن الأصبَهَانِيِّ قَالَ: سَمِعْتُ أَبَا صَالِحٍ ذَكْوَانَ يُحَدِّثُ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ: قَالَتِ النِّسَاءُ لِلنَّبِيِّ - ﷺ -: غَلَبَنَا عَلَيْكُ الرِّجَالُ، فَاجْعَلْ لَنَا يَوْمًا مِنْ نَفْسِكُ. فَوَعَدَهُنَّ يَوْمًا لَقِيَهُنَّ فِيهِ، فَوَعَظَهُنَّ وَأَمَرَهُن، فَكَانَ فِيمَا قَالَ لَهُنَّ: \"مَا مِنْكُنَّ امْرَأة تُقَدِّمُ ثَلَاَثَةً مِنْ وَلَدِهَا إِلَّا كَانَ لَهَا حِجَابًا مِنَ النَّارِ\". فَقَالَتِ امْرَأَةٌ: وَاثْنَتَيْنِ؟ فَقَالَ: \"وَاثْنَتَيْنِ\". [١٢٤٩، ٧٣١٠ - مسلم: ٢٦٣٣ - فتح: ١/ ١٩٥]\n\n١٠٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصْبَهَانِيِّ، عَنْ ذَكْوَانَ، عَنْ أَبِي سَعِيدٍ الُخدْرِيِّ، عَنِ النَّبِيِّ - ﷺ - بهذا. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصبَهَانِيِّ قَالَ: سَمِعْتُ أَبَا حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: \"ثَلَاَثةً لَمْ يَبْلُغُوا الحِنْثَ\". [١٢٥٠ - مسلم: ٣٦٣٤ - فتح: ١/ ١٩٦]\nحدثنا آدَمُ ثنا شُعْبَةُ حَدَّثَنِي ابن الأَصْبَهَانِيِّ سَمِعْتُ أَبَا صَالِحٍ ذَكْوَانَ يُحَدِّثُ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ: قَالَتِ النِّسَاءُ لِلنَّبِيِّ - ﷺ -: غَلَبَنَا عَلَيْكَ الرِّجَالُ، فَاجْعَلْ لَنَا يَوْمًا مِنْ نَفْسِكَ. فَوَعَدَهُنَّ يَوْمًا لَقِيَهُنَّ فِيهِ، فَوَعَظَهُنَ وَأَمَرَهُنَّ، فَكَانَ فِيمَا قَالَ لَهُنَّ: \"مَا مِنْكُنَّ امْرَأةٌ تُقَدِّمُ ثَلَاَثَةً مِنْ وَلَدِهَا إِلَّا كَانَ لَهَا حِجَابًا مِنَ النَّارِ\". فَقَالَتِ امْرَأَة: وَاثْنَتَيْنِ؟ فَقَالَ: \"وَاثْنَتَيْنِ\".\nحَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ ثنا غُنْدَرٌ ثنا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصْبَهَانِيِّ، عَنْ ذَكْوَانَ، عَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ - بهذا. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصْبَهَانِيِّ قَالَ: سَمِعْتُ أَبَا حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: \"ثَلَاثةً لَمْ يَبْلُغُوا الحِنْثَ\".","vol":"3","page":496},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في مواضع: هنا كما ترى، وفي الجنائز عن مسلم، عن شعبة به (^١). وعن بُندار، عن غندر، عن شعبة به، وزاد غندر طريق أبي هريرة. قَالَ البخاري: وقال شَريك، عن ابن الأصبهاني: حَدَّثَنِي أبو صالحٍ، عن أبي سعيد، وأبي هريرة، عن النبي - ﷺ -، قَالَ أبو هريرة: \"ثَلَاَثَةَ لَمْ يَبْلُغُوا الحِنْثَ\" (^٢).\nورواه في كتاب الاعتصام عن مسدد، عن أبي عوانة، عن ابن الأصبهاني، عن أبي صالح، عن أبي سعيد (^٣).\nوأخرجه مسلم في الأدب عن أبي كامل، عن أبي عوانة، وعن أبي موسى وبُندار، عن غندر، عن شعبة. وعن عبد الله بن معاذ، عن أبيه، عن شعبة كلاهما عن ابن الأصبهاني، عن أبي سعيد به، وزاد في حديث شعبة طريق البخاري عن أبي هريرة (^٤).\nوسيأتي في الجنائز من حديث أنس مرفي عًا: \"مَا مِنَ النَّاسِ مِنْ مُسْلِمٍ يُتَوَفَّى لَهُ ثَلَاثٌ لَمْ يَبْلُغُوا الحِنْثَ، إِلا أَدْخَلَهُ اللهُ الجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ\" (^٥). ورواه مسلم بلفظ: \"لا يَمُوتَن ثلائةٌ من الولدِ فتحتسِبُهُ إلا دَخَلَتِ الجنَّةَ\" (^٦).\n_________\n(^١) سيأتي برقم (١٢٤٩) باب: فضل من مات له ولد فاحتسب.\n(^٢) سيأتي برقم (١٢٥٠، ١٢٥١) باب: فضل من مات له ولد فاحتسب.\n(^٣) سيأتي برقم (٧٣١٠) باب: تعليم النبي - ﷺ - أمته من الرجال والنساء.\n(^٤) رواه برقم (٢٦٣٤) كتاب: البر والصلة، باب: فضل من يموت له ولد فيحتسبه.\n(^٥) سيأتي برقم (١٢٤٨) باب: فضل من مات له ولد فاحتسب.\n(^٦) برقم (٢٦٣٢) كتاب: البر والصلة، باب: فضل من يموت له ولد فيحتسبه، من حديث أبي هريرة.","vol":"3","page":497},{"text":"وفيهما من حديث أبي هريرة مرفوعًا: \"لَا يَمُوتُ لِمُسْلِم ثَلَاثَةٌ مِنَ الوَلَدِ، فَتمسهُ النَّارُ إِلَّا تَحِلَّةَ القَسَمِ\" (^١).\nوأخرج في الرقاق من حديثه أيضًا: \"يَقُولُ اللهُ تَعَالَى: مَا لِعَبْدِي المُؤْمِنِ عِنْدِي جَزَاءٌ إِذَا قَبَضْتُ صَفِيَّهُ مِنْ أَهْلِ الدُّنْيَا ثُمَّ احْتَسَبَهُ إِلَّا الجَنَّةُ\" (^٢).\nثانيها: في التعريف برواته غير من سلف التعريف به:\nفأبو حازم (ع) اسمه: سلمان الأشجعي، مولئ عزة الأشجعية. مات في خلافة عمر بن عبد العزيز، وهو كوفي تابعي ثقة (^٣).\nقُلْتُ: وأبو حازم (ع) سلمة بن دينار الزاهد آخر يروي عن سهل بن سعد. وعنه: مالك وغيره، وهو ثقة. مات سنة خمس وثلاثين ومائة، وقيل: سنة ثلاث. وقيل: بعد الأربعين (^٤).\n_________\n(^١) سيأتي برقم (١٢٥١) باب: فضل من مات له ولد .. وفي مسلم برقم (٢٦٣٢) كتاب: البر والصلة.\n(^٢) سيأتي برقم (٦٤٢٤) باب: العمل الذي يبتغي به وجه الله.\n(^٣) وثقه أبو داود، وابن معين، والعجلي، وابن حجر.\nانظر ترجمته في: \"التاريخ الكبير\" ٤/ ١٣٧ (٢٢٤٠). \"معرفة الثقات\" ١/ ٤٢٣ (٦٥٢). \"الجرح والتعديل\" ٤/ ٢٩٧ - ٢٩٨ (١٢٩٣). \"التقريب\" ٢٤٦ (٢٤٧٩).\n(^٤) سلمة بن دينار أبو حازم الأعرج الأفزر التمار المدني القاضي الزاهد الحكيم، مولى الأسود بن سفيان المخزومي. قال يحيى بن معين: ثقة. وقد اختلف في وفاته، فقيل مات سنة ثلاث وثلاثين، وقيل فيما بين الثلاثين والأربعين، وقال يحيى بن معين: مات سنة أربع وأربعين ومائة، وقال خليفة: مات سنة خمس وثلاثين، وقال العجلي عنه: ثقة تابعي رجل صالح.\nانظر ترجمته في: \"التاريخ الكبير\" ٤/ ٧٨ (٢٠١٦). \"معرفة الثقات\" ١/ ٤٢٠ (٦٤١). \"الجرح والتعديل\" ٤/ ٥٩ (٧٠١). \"تهذيب الكمال\" ١١/ ٢٧٢ (٢٤٥٠)، \"سير أعلام النبلاء\" ٦/ ٩٦، \"شذرات الذهب\" ١/ ٢٠٨.","vol":"3","page":498},{"text":"وابن الأصبهاني (ع): عبد الرحمن بن عبد الله الكوفي مولى لجديلة قيس- وهم بطن من قيس غَيْلان وهم: فهم وعدوان ابنا عمر بن قيس، أمهم جَديلة بفتح الجيم نُسبوا إليها، أصله من أصبهان، خرج منها حين افتتحها أبو موسى الأشعري. قَالَ أبو حاتم: لا بأس به. مات في إمارة خالد عَلَى العراق، قاله ابن منجويه (^١).\nثالثها: في ألفاظه:\nالمراد بالحِنْث: الإثم، المعنى: أنهم ماتوا قبل بلوغهم التكليف، فلم تكتب عليهم الآثام، وخص الحكم بالذين لم يبلغوا الحنث -وهم الصغار- لأن قلب الوالدين عَلَى الصغير أرحم وأشفق دون الكبير؛ لأن الغالب عَلَى الكبير عدم السلامة من مخالفة والديه وعقوقهم.\nوقوله: \"إِلَّا كَانَ لَهَا\" كذا جاء هنا: \"كان\" وفي كتاب الاعتصام ومسلم: \"إلا كانوا لها\". وفي البخاري في الجنائز: \"إلا كن لها\" وأتى بلفظ التأنيث عَلَى معنى النسمة والنفس كقوله تعالى: ﴿فَادْخُلِي فِي عِبَادِي (٢٩)﴾ [الفجر: ٢٩].\nوقوله: \"وَاثْنَتَيْنِ\" قاله بوحي عقب السؤال ويجوز أن يكون قبله.\nوالمراد: بالحِدَةِ في تبويب البخاري: الناحية، يعني: منفردات وحدهن، والهاء في آخر الكلمة عوض من الواو المحذوفة من أول الكلمة، كما فعلوا في عدة وزنة أصلها وعدة ووزنة من الوعد والوزن.\n_________\n(^١) وقال يحيى بن معين، وأبو زرعة، والعجلي، والنسائي، وابن حجر: ثقة. قال ابن حجر: مات في إمارة خالد القسرى على العراق، وذكره ابن حبان في الثقات.\nانظر ترجمته في: \"معرفة الثقات\" ٢/ ٨٠ (١٠٥١). \"الجرح والتعديل\" ٥/ ٢٥٥ (١٢٠٧). \"تهذيب الكمال\" ١٧/ ٢٤٢ - ٢٤٣ (٧٣٧٩). \"التقريب\" ٣٤٥ (٣٩٢٦).","vol":"3","page":499},{"text":"رابعها: في فوائده:\nالأولى: فضل تقديم الأولاد، وقد جاء في الترمذي وقال: غريب. وابن ماجه ذكر الواحد من حديثما ابن مسعود مرفوعًا: \"من قدَّمَ ثلاثةً مِنَ الوَلَد لم يبلغوا الحِنْثَ كانوا لَهُ حصنًا حصينًا من النار\" فقال أبو ذر: قدمت اثنين قَالَ: \"واثنين\". قَالَ أبي بن كعب: قدمت واحدًا قَالَ: \"وواحدًا\" (^١).\nواستنبط القابسي وغيره الواحد من حديث أبي هريرة السالف في الرقاق، وهذا صريح فيه.\nالثانية: ما ترجم لَهُ وترجم عليه في الجنائز: فضل من مات لَهُ ولد فاحتسب. والاحتساب والحسبة والحسبان بالكسر: ادخار الأجر عند الله، وأن يعتبر بمصابه ويحتسبه من حسناته، فهذا الثواب حاصل لمن احتسب أجره عَلَى الله وصبر.\nالثالثة: إن مفهوم العدد لا يدل عَلَى الزائد ولا عَلَى الناقص؛ لقولها: (واثنتين يا رسول الله؟) وهي من أهل اللسان، كذا قاله عياض (^٢) وابن بطال (^٣) وغيرهما، وفيه نظر.\nالرابعة: أن أولاد المسلمين في الجنة؛ لأنه إِذَا أدخل الآباء الجنة بفضل رحمة الأبناء فالأبناء أولى بها.\nقَالَ المازري: وهو إجماع في حق أطفال الأنبياء، وقول الجمهور في أولاد من سواهم من المؤمنين وبعضهم لا يحكي خلافا، ويحكي\n_________\n(^١) رواه الترمذي (١٠٦١). وابن ماجه (١٦٠٦). وضعفه الألباني في \"ضعيف سنن ابن ماجه\" (٣٥١).\n(^٢) انظر: \"إكمال المعلم\" ٨/ ١١٥.\n(^٣) انظر: \"شرح ابن بطال\" ١/ ٢٤٦.","vol":"3","page":500},{"text":"الإجماع عَلَى دخولهم الجنة، ويستدل بظاهر الأحاديث والآيات وبعض الآثار، قَالَ تعالى: ﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا﴾ (^١) [الطور: ٢١] الآية.\nوبعض المتكلمين يقف فيهم ولا يرى نصًا مقطوعًا به بكونهم فيها ولم يثبت الإجماع (عندهم) (^٢).\nقُلْتُ: وما أبعده! فالصواب القطع بالإجماع.\nالخامسة: سؤال النساء عن أمر دينهن، وجواز كلامهن مع الرجال في ذَلِكَ وفيما تمس الحاجة إليه، وقد أُخذ العلم عن أمهات المؤمنين وعن غيرهن من نساء السلف.\n_________\n(^١) قرأها كذلك أبو عمرو، انظر: \"الحجة\" للفارسي ٦/ ٢٢٤، \"الكشف\" لمكي ٢/ ٢٩٠.\n(^٢) ساقطة من (ج).","vol":"3","page":501},{"text":"<span data-type='title' id=toc-283>٣٦ - باب مَنْ سَمِعَ شَيْئًا فَرَاجَعَ حَتَّى يَعْرِفَهُ</span>\n١٠٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: أَخْبَرَنَا نَافِعُ بْنُ عُمَرَ قَالَ: حَدَّثَنِي ابن أَبِي مُلَيْكَةَ، أَنَّ عَائِشَةَ -زَوْجَ النَّبِيِّ - ﷺ -- كَانَتْ لَا تَسْمَع شَيْئَا لَا تَعْرِفُهُ إِلَّا رَاجَعَتْ فِيهِ حَتَّى تَعْرِفَهُ، وَأَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ حُوسِبَ عُذِّبَ\". قَالَتْ عَائِشَةُ: فَقُلْتُ: أَوَ لَيْسَ يَقُولُ اللهُ تَعَالَى: ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾؟ [الانشقاق: ٨] قَالَتْ: فَقَالَ: \"إِنَّمَا ذَلِكَ العَرْضُ، ولكن مَنْ نُوقِشَ الحِسَابَ يَهْلِكْ\". [٤٩٣٩، ٦٥٣٦، ٦٥٣٧ - مسلم: ٢٨٧٦ - فتح: ١/ ١٩٦]\nحدثنا سَعِيدُ بْنُ أَبِي مَرْيَمَ أنا نَافِعُ بْنُ عُمَرَ حَدَّثَنِي ابن أَبِي مُلَيْكَةَ، أَنَّ عَائِشَةَ -زَوْجَ النَّبِيِّ - ﷺ -- كَانَتْ لَا تَسْمَعُ شَيْئًا لَا تَعْرِفهُ إِلَّا رَاجَعَتْ فِيهِ حَتَّى تَعْرِفَهُ، وَأَنَّ النَبِيِّ - ﷺ - قَالَ: \"مَنْ حُوسِبَ عُذِّبَ\". قَالَتْ عَائِشَةُ: فَقُلْت: أَوَ لَيْسَ يَقُولُ اللهُ تَعَالَى: ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾؟ قَالَتْ: فَقَالَ: \"إِنَّمَا ذَلِكَ العَرْضُ، ولكن مَنْ نُوقِشَ الحِسَابَ يَهْلِكْ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في مواضع: هنا كما ترى، وفي التفسير والرقاق عن عمرو بن علي، عن يحيى، عن عثمان بن الأسود (^١)، وفي الرقاق أيضًا عن عبيد الله بن موسى، عن عثمان بن الأسود (^٢)، وفي التفسير عن سليمان بن حرب، عن حماد، عن أيوب (^٣)، وقال عقب حديث عمرو بن علي: تا ابعه ابن جريج،\n_________\n(^١) سيأتي برقم (٤٩٣٩) كتاب: التفسير، باب: ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾.\n(^٢) سيأتي برقم (٦٥٣٦) باب: من نوقش الحساب عذب.\n(^٣) سيأتي برقم (٤٩٣٩).","vol":"3","page":502},{"text":"ومحمد بن سليم، وأيوب، وصالح بن رستم، عن ابن أبي ملكية: سمعت عائشة (^١).\nوأخرجه مسلم في أواخر الكتاب عن أبي بكر، وابن حجر، عن ابن عُلَية، عن أيوب، وعن أبي الربيع، وأبي كامل، عن حماد، عن أيوب، وعن عبد الرحمن بن بشر، عن يحيى القطان، عن عثمان بن الأسود كلاهما عن ابن أبي مليكة (^٢).\nوأخرجه في التفسير عن مسدد، عن يحيى (^٣)، وفي الرقاق عن إسحاق بن منصور، عن روح (^٤).\nوأخرجه مسلم أيضًا عن عبد الرحمن بن بشر، عن يحيى كلاهما عن أبي يونس حاتم، عن ابن أبي ملكية، عن القاسم، عن عائشة، زاد فيه القاسم: بينهما (^٥).\nثانيها: في التعريف برواته غير من سلف التعريف بهم.\nفأما نافع (ع) فهو نافع بن عمر بن عبد الله بن جميل بن عامر (بن خثيم بن سعيد بن عامر) (^٦) بن حذيم بن سلامان بن ربيعة بن سعد بن جمح القرشي الجمحي المكي، وهو ثبت حجة، مات سنة تسع وستين ومائة (^٧).\n_________\n(^١) سيأتي برقم (٦٥٣٦).\n(^٢) رواه برقم (٢٨٧٦) كتاب: الجنة وصفة نعيمها، باب: إثبات الحساب.\n(^٣) سيأتي برقم (٤٩٣٩).\n(^٤) سيأتي برقم (٦٥٣٧).\n(^٥) رواه مسلم (٢٨٧٦/ ٨٠).\n(^٦) كذا في الأصل، و(ج)، لكني لم أقف عليها في ترجمته.\n(^٧) قال أحمد: ثبتٌ ثبتٌ، صحيح الحديث، ووثقه يحيى بن معين، والنسائي، وأبو حاتم، وقال ابن سعد: ثقة. انظر: \"الطبقات الكبرى\" ٥/ ٤٩٤. \"الجرح والتعديل\" =","vol":"3","page":503},{"text":"وأما سعيد: فهو أبو محمد (ع) سعيد بن الحكم بن محمد بن أبي مريم الجمحي البصري.\nسمع مالكًا وغيره، وعنه البخاري هنا وغيره، وروى مسلم والترمذي وأبو داود والنسائي وابن ماجه عن رجل عنه، وروى البخاري في تفسير سورة الكهف عن محمد بن عبد الله عنه. قَالَ الحاكم: يقال: إنه الذهلي محمد بن يحيى، وكان فقيهًا مصريًّا ثقة، مات سنة أربع وعشرين ومائتين.\nقَالَ أحمد بن عبد الله: كان لَهُ دهليز طويل، يأتيه الرجل يقف يسلم عليه فيرد عليه: لا سلم الله عليك ولا حفظك. فأقول: ما لهذا؟ فيقول: قدري. ويقول مثله لآخر، فأقول: ما لهذا؟ فيقول: رافضي خبيث. لا يظن إلا ردَّ عليه سلامه.\nوكان عاقلًا، لم أر بمصر أعقل منه. وأتاه رجل فسأله أن يحدثه فامتنع، وسأله آخر فأجابه، فقال لَهُ الأول: سألتك فلم تجبني، وسألك فأجبته؟ فقال: إن كنتَ تعرف الشيباني من السيناني، وأبا جمرة من أبي حمزة، وكلاهما عن ابن عباس حدثناك (^١).\n_________\n= ٨/ ٤٥٦ (٢٠٨٨). \"تهذيب الكمال\" ٢٩/ ٢٨٧ (٦٣٦٧)، \"سير أعلام النبلاء\" ٧/ ٤٣٣ - ٤٣٤ (١٦٣)، \"شذرات الذهب\" ١/ ٢٧٠.\n(^١) قال عنه الحسين بن الحسن الرازي: سألت أحمد بن حنبل، عمّن أكتب بمصر؟ فقال: عن ابن أبي مريم. وقال أبو داود: ابن أبي مريم عندي حجة. وقال أحمد بن عبد الله العجلي: ثقة. وقال أبو سعيد بن يونس: ولد سنة أربع وأربعين ومائة، ومات سنة أربع وعشرين ومائتين. انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٤٦٥ (١٥٤٧). \"ثقات العجلي\" ١/ ٣٩٦ (٥٨١). \"الجرح والتعديل\" ٤/ ١٣ (٤٩). \"تهذيب الكمال\" ١٠/ ٣٩١ (٢٢٥٣)، \"سير أعلام النبلاء\" ١٠/ ٣٢٧ - ٣٣٠ (٨٠)، \"شذرات الذهب\" ٢/ ٥٣.","vol":"3","page":504},{"text":"ثالثها:\nاستدرك الدارقطني هذا الحديث عَلَى الشيخين وقال: اختلفت الرواية فيه عن ابن أبي مليكة فروى عنه عن عائشة، وعنه عن القاسم عنها (^١).\nوالجواب أن هذا ليس علة لجواز أن يكون سمعه منها ومن القاسم عنها.\nرابعها:\nقوله: (كَانَتْ لَا تَسْمَعُ شَيْئًا لَا تَعْرِفُهُ إِلَّا رَاجَعَتْ فِيهِ): انفرد به البخاري عن مسلم، وفي بعض طرقه: \"ليس أحد يناقش الحساب يوم القيامة إلا عذب\" (^٢). وذكره البخاري في التفسير بلفظ: \"إلا هلك\" (^٣) قَالَ الهروي: انتقشت منه حقي: استقضيته منه، ومنه نقش الشوكة استخرجها (^٤).\nومعنى الحديث: أنه مفض إلى استحقاق العذاب، إذ لا حسنة للعبد يعملها إلا من عند الله وبفضله وإقداره لَهُ عليها وهدايته لها، وأن الخالص من الأعمال قليل، ويؤيده قوله: \"يهلك\" مكان \"يعذب\".\nويحتمل كما قَالَ القاضي: أن نفس مناقشة الحساب يوم عرض الذنوب والتوقيف عَلَى قبيح ما سلف له تعذيب وتوبيخ (^٥). وسيأتي إيضاح هذا الحديث في سورة الانشقاق من التفسير إن شاء الله تعالى.\n_________\n(^١) انظر: \"الإلزمات والتتبع\" ٣٤٨ - ٣٤٩ (١٩٠).\n(^٢) سيأتي برقم (٦٥٣٧).\n(^٣) سيأتي برقم (٤٩٣٩).\n(^٤) انظر: \"غريب الحديث\" ١/ ١٢٤ - ١٢٥.\n(^٥) انظر: \"إكمال المعلم\" ٨/ ٤٠٧.","vol":"3","page":505},{"text":"<span data-type='title' id=toc-284>٣٧ - باب لِيُبَلِّغِ العِلْمَ الشَّاهِدُ الغَائِبَ</span>\nقَالَهُ ابن عَبَّاسٍ عَنِ النَّبِيِّ - ﷺ -.\n\n١٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي سَعِيدٌ، عَنْ أَبِي شُرَيْحٍ أَنَّهُ قَالَ لِعَمْرِو بْنِ سَعِيدٍ وَهْوَ يَبْعَث البُعُوثَ إِلَى مَكَّةَ: ائْذَنْ لِي أَيُّهَا الأَمِيرُ أُحَدِّثْكَ قَوْلًا قَامَ بِهِ النَّبِيُّ - ﷺ - الغَدَ مِنْ يَوْمِ الفَتْحِ، سَمِعَتْهُ أُذُنَاي، وَوَعَاهُ قَلْبِي، وَأَبْصَرَتْهُ عَيْنَاي حِينَ تَكَلَّمَ بِهِ، حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"إِنَّ مَكَّةَ حَرَّمَهَا اللهُ، وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلَا يَحِلُّ لاِمْرِئٍ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا، وَلَا يَعْضِدَ بِهَا شَجَرَةً، فَإِنْ أَحَدٌ تَرَخَّصَ لِقِتَالِ رَسُولِ اللهِ - ﷺ - فِيهَا، فَقُولُوا: إِنَّ اللهَ قَدْ أَذِنَ لِرَسُولِهِ، وَلَمْ يَأْذَنْ لَكُمْ. وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ، ثُمَّ عَادَتْ حُرْمَتُهَا اليَوْمَ كَحُرْمَتِهَا بِالأَمْسِ، وَلْيُبَلِّغِ الشَّاهِدُ الغَائِبَ\". فَقِيلَ لأبِي شُرَيْحِ مَا قَالَ عَمْرٌو؟ قَالَ: أَنَا أَعْلَمُ مِنْكَ يَا أَبَا شُرَيْحٍ، لَا يُعِيدُ عَاصِيًا، وَلَا فَارًّا بِدَمٍ، وَلَا فَارًّا بِخَرْبَةٍ. [١٨٣٢، ٤٢٩٥ - مسلم ١٣٥٤ - فتح: ١/ ١٩٧]\n\n١٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنِ ابن أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ، ذُكِرَ النَّبِيُّ - ﷺ - قَالَ: \"فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ -قَالَ مُحَمَّد: وَأَحْسِبُهُ قَالَ: وَأَعْرَاضَكُمْ- عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هذا فِي شَهْرِكُمْ هذا، أَلَا لِيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الغَائِبَ\". وَكَانَ مُحَمَّد يَقُولُ صَدَقَ رَسُولُ اللهِ - ﷺ - كَانَ ذَلِكَ \"ألا هَلْ بَلَّغْتُ؟ \" مَرَّتَيْنِ. [انظر: ٦٧ - مسلم ١٦٧٩ - فتح: ١/ ١٩٩]\nحدثنا عَبْدُ اللهِ بْنُ يُوسُفَ حَدَّثَنِي اللَّيْثُ حَدَّثَنِي سَعِيدٌ -هو ابن أبي سَعِيد- عَنْ أَبِي شُرَيْحٍ أَنَّهُ قَالَ لِعَمْرِو بْنِ سَعِيدٍ وَهْوَ يَبْعَثُ البُعُوثَ إِلَى مَكَّةَ: ائْذَنْ لِي أَيُّهَا الأَمِيرُ أُحَدِّثْكَ قَوْلًا قَامَ بِهِ النَّبِيُّ - ﷺ - الغَدَ مِنْ يَوْمِ الفَتْحِ، سَمِعَتْهُ أُذُنَاي، وَوَعَاهُ قَلْبِي، وَأَبْصَرَتْهُ عَيْنَاي حِينَ تَكَلَّمَ بِهِ، حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"إِنَّ مَكَّةَ حَرَّمَهَا اللهُ، وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلَا يَحِلُّ لاِمْرِئٍ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا،","vol":"3","page":506},{"text":"وَلَا يَعْضِدَ بِهَا شَجَرَةً، فَإِنْ أَحَدٌ تَرَخَّصَ لِقِتَالِ رَسُولِ اللهِ - ﷺ - فِيهَا، فَقُولُوا: إِنَّ اللهَ قَدْ أَذِنَ لِرَسُولِهِ، وَلَمْ يَأْذَنْ لَكُمْ. وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ، ثُمَّ عَادَتْ حُرْمَتُهَا اليَوْمَ كَحُرْمَتِهَا بالأَمْسِ، وَلْيُبَلِّغ الشَّاهِدُ الغَائِبَ\". فَقِيلَ لأَبِي شُرَيْحٍ: مَا قَالَ عَمْرٌو؟ قَالَ: أَنَا أَعْلَمُ مِنْكَ يَاَ أَبَا شُرَيْحٍ، لَا يُعِيذُ عَاصِيًا، وَلَا فَارًّا بِدَمٍ، وَلَا فَارًّا بِخَرْبَةٍ، يعني: السرقة.\nحَدَّثنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، ثنا حَمَّادٌ، عَنْ أَيّوبَ، عَنْ مُحَمَّدٍ، عَنِ ابن أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ، ذُكِرَ النَّبِيُّ - ﷺ - قالَ: \"فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ -قَالَ مُحَمَّدٌ: أَحْسِبُهُ قَالَ: وَأَعْرَاضَكُمْ- عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هذا فِي شَهْرِكُمْ هذا، أَلَا لِيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الغَائِبَ\". وَكَانَ مُحَمَّد يَقُولُ صَدَقَ رَسُولُ اللهِ - ﷺ - كَانَ ذَلِكَ \"ألا هَلْ بَلَّغْتُ؟ \" مَرَّتَيْنِ.\nالكلام عليهما من وجوه:\nأحدها:\nأما حديث ابن عباس فقد أسنده في كتاب: الحج في باب: الخطبة أيام منى. عن علي بن عبد الله، عن يحيى بن سعيد، عن فضيل بن غزوان، عن عكرمة، عنه مطولًا (^١).\nوأما حديث أبي شريح: فأخرجه هنا كما ترى، وفي الحج عن قتيبة (^٢). وفي المغازي عن سعيد بن شرحبيل (^٣).\nوأخرجه مسلم في الحج عن قتيبة، كلهم عن الليث، به (^٤).\n_________\n(^١) سيأتي برقم (١٧٣٩).\n(^٢) سيأتي برقم (١٨٣٢) باب: لا يعضد شجر الحرم.\n(^٣) سيأتي برقم (٤٢٩٥) كتاب: المغازي.\n(^٤) مسلم (١٣٥٤) كتاب: الحج، باب: تحريم مكة وصيدها وخلاها وشجرها ولقطتها، إلَّا لمنشد على الدوام.","vol":"3","page":507},{"text":"وأخرجاه بمعناه من حديث ابن عباس، وأبي هريرة - ﵃ - (^١)، وأخرجه في كتاب الحج -أعني: حديث أبي شريح- وفيه: \"إن الحرم لا يعيذ\"، إلى آخره (^٢).\nوفي حديث ابن إسحاق، عن أبي شريح، في أوله: لما كان الغد من يوم الفتح عدت خزاعة عَلَى رجل من هذيل (فقتلوه) (^٣) وهو مشرك، فقام - ﵇ - خطيبًا، فقال: \"إن الله حرم مكة يوم خلق السماوات والأرض، فهي حرام إلى يوم القيامة\"، وفيه: \"لا تحل لأحد قبلي ولا تحل لأحد بعدي، ولم تَحْلُلْ لي إلا هذِه الساعة غضبًا عَلَى أهلها ألا ثمَّ رجعت لحرمتها بالأمس\"، وفيه: \"يا معشر خزاعة، ارفعوا أيديكم من القتل، فمن قتل بعد مقامي هذا فأهله بخير النظرين\"، وذكر الحديث (^٤).\nوأخرجاه من حديث أبي هريرة: أن خزاعة قتلوا قتيلًا من بني ليث عام فتح مكة بقتيل منهم قتلوه. وفي رواية: بقتيل لهم في الجاهلية، فأخبر بذلك رسول الله - ﷺ - فركب راحلته، فخطب فقال: \"إن الله حبس عن مكة الفيل، وسلط عليها رسوله والمؤمنين، ألا وإنها لم تحل لأحد قبلي، ولا تحل لأحد بعدي، ألا وإنها أحلت لي ساعة من\n_________\n(^١) حديث ابن عباس سيأتي برقم (١٣٤٩) كتاب: الجنائز، باب: الإذخر والحشيش في القبر. من حديث ابن عباس، رواه مسلم (١٣٥٥) كتاب: الحج، باب: تحريم مكة وصيدها، وحديث أبي هريرة سيأتي برقم (١٣٥٣) كتاب: الحج، باب: تحريم مكة وصيدها.\n(^٢) سيأتي برقم (١٨٣٢) كتاب: جزاء الصيد، باب: لا يعضد شجر الحرم.\n(^٣) في الأصل: قتلوه، والمثبت من (ج).\n(^٤) رواه أحمد ٤/ ٣٢، والطحا وي في \"شرح معا ني الآثار\" ٣/ ٣٢٧ - ٣٢٨ والطبراني ٢٢/ ١٨٥ - ١٨٦ (٤٨٥)، والبيهقي في \"الدلائل\" ٥/ ٨٣ - ٨٤.","vol":"3","page":508},{"text":"نهار، ألا وإنها ساعتي هذِه\" الحديث وسيأتي قريبًا (^١).\nوأما حديث أبي بكرة: فتقدم الكلام عليه في باب: رب مبلغ أوعى من سامع (^٢). ثمَّ اعلم أنه وقع في البخاري فيه اضطراب من الرواة عن الفربري.\nقَالَ أبو علي الغساني: وقع في نسخة أبي ذر الهروي فيما قيده عن الحموي وأبي الهيثم، عن الفربري، عن محمد، عن أبي بكرة فأسقط ابن أبي بكرة، ورواه سائر رواة الفربري بإثبات ابن أبي بكرة بينهما، ووقع الخلل فيه أيضًا في كتاب بدء الخلق والمغازي (^٣)، وقال أبو الحسن القابسي في نسخة أبي زيد: أيوب عن محمد بن أبي بكرة، وفي نسخة الأصيلي: محمد عن أبي بكرة على الصواب.\nوذكر الدارقطني في \"علله\" أن إسماعيل بن علية وعبد الوارث روياه، عن أيوب، عن محمد، عن أبي بكرة (^٤)، ورواه قرة بن خالد، عن محمد بن سيرين قَالَ: حَدَّثَنِي عبد الرحمن بن أبي بكرة ورجل آخر أفضل منه (^٥)، وسماه أبو عامر العقدي: حميد بن عبد الرحمن الحميري (^٦).\n_________\n(^١) سيأتي برقم (١١٢) باب: كتابة العلم، ورواه مسلم برقم (١٣٥٥) كتاب: الحج، باب: تحريم مكة وصيدها.\n(^٢) سلف برقم (٦٧)، كتاب: العلم.\n(^٣) سيأتي في بدء الخلق برقم (٣١٩٧) باب: ما جاء في سبع أرضين، وسيأتي في المغازي برقم (٤٤٠٦)، باب: حجة الوداع.\n(^٤) \"علل الدارقطني\" ٧/ ١٥١ - ١٥٧.\n(^٥) سيأتي برقم (١٧٤١) كتاب: الحج، باب: الخطبة أيام منى، (٧٠٧٨) كتاب: الفتن، باب: قول النبي - ﷺ -: \"لا ترجعوا بعدي كفارًا\".\n(^٦) مسلم (١٦٧٩) كتاب: القسامة والمحاربين، باب: تغليظ تحريم الدماء والأعراض والأموال.","vol":"3","page":509},{"text":"قَالَ الغساني: واتصال هذا الإسناد وصوابه: أن يكون عن محمد بن سيرين، عن عبد الرحمن بن أبي بكرة، عن أبيه. وعن محمد بن سيرين، أيضًا عن حميد بن عبد الرحمن الحميري، عن أبي بكرة (^١).\nالوجه الثاني: في الكلام عَلَى رجالهما غير من سلف.\nأما حديث أبي شريح فسلف التعريف بهم، وأبو شريح خزاعي عدوي كعبي، وفي اسمه أقوال وصلتها في \"شرح العمدة\" إلى ستة (^٢)، وأصحها كما قَالَ ابن عبد البر: خويلد (^٣) بن عمرو بن صخر بن عبد العزى بن معاوية بن المحترش (^٤) بن عمرو بن زمَّان (^٥) بن عدي بن عمرو بن ربيعة. أسلم قبل الفتح وحمل لواء من ألوية بني كعب بن خزاعة يومئذ. روى عن النبي - ﷺ - عشرين حديثًا، اتفقا عَلَى حديثين، هذا أحدهما، والآخر: \"من كان يؤمن بالله واليوم الآخر فليكرم جاره\" (^٦)، وانفرد البخاري بحديث: \"والله لا يؤمن -ثلاثًا- من لا يأمن جاره بوائقه\" (^٧) روى عنه: نافع بن جبير وغيره.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٥٦٩ - ٥٧٢ بتصرف، وانظر في ذلك كتاب \"اختلاف رواة البخاري عن الفربري\" لابن عبد الهادي ص ٢١ - ٢٤.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٦/ ٩٨ - ٩٩.\n(^٣) وقع في (ج): حرملة.\n(^٤) وقع في الأصل: المحتوش، والمثبت من كتب التراجم، انظر: \"تهذيب الكمال\" ٣٣/ ٤٠٠ (٧٤٢٤).\n(^٥) ورد في \"أسد الغابة\" ٢/ ١٥٢، \"تهذيب التهذيب\" ٤/ ٥٣٦: ابن مازن.\n(^٦) سيأتي برقم (٦٠١٩) كتاب: الأدب، باب: من كان يؤمن بالله.\n\"صحيح مسلم\" (٤٨) كتاب: الإيمان، باب: الدليل على أن من خصال الإيمان أن يحب لأخيه المسلم ما يحب لنفسه من الخير.\n(^٧) سيأتي برقم (٦٠١٦) كتاب: الأدب، باب: إثم من لا يأمن جاره بوائقه.","vol":"3","page":510},{"text":"قَالَ الواقدي: وكان من عقلاء أهل المدينة، وكان يقول: إِذَا رأيتموني أبلغ من أنكحته أو نكحت إليه (السلطان) (^١) فاعلموا أني مجنون فاكووني، وإذا رأيتموني أمنع جاري أن يضع خشبة في حائطي، فاعلموا أني مجنون فاكووني، ومن وجد لأبي شريح سمنًا أو لبنًا أو جداية (^٢) فهو لَهُ حل (^٣).\nمات سنة ثمان وستين بالمدينة، وقيل: سنة (ثمان) (^٤) وخمسين، حكاه العسكري (^٥).\nفائدة:\nفي الصحابة من يشترك معه في كنيته اثنان: أبو شريح هانئ بن يزيد الحارثي (^٦)، وأبو شريح راوي حديث: \"أعتى الناس عَلَى الله -﷿-\" (^٧) الحديث (^٨).\n_________\n(^١) في (ج): للسلطان.\n(^٢) الجَدَايةُ والجِدَايةُ: الذكر والأنثى من أولاد الظباء إذا بلغ ستة أشهر وسبعة وعدا وتشدَّد، والجداية، بمنزلة العناق من الغنم.\nانظر: \"الصحاح\" ٦/ ٢٢٩٩، و\"لسان العرب\" ١/ ٥٨٣ مادة: [جدا].\n(^٣) \"الاستيعاب\" ٤/ ٢٥٠ - ٢٥١ (٣٠٦٣).\n(^٤) في الأصول: ثماني.\n(^٥) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٥/ ١٢١ - ١٢٣، \"أسد الغابة\" ٢/ ١٥٢ (١٥٠٠)، \"الإصابة\" ٤/ ١٠١ (٦١٣).\n(^٦) انظر ترجمته في: \"معجم الصحابة\" لابن قانع ٣/ ٢٠١ (١١٧٩)، \"الاستيعاب\" ٤/ ٢٥٠ (٣٠٦١)، \"أسد الغابة\" ٦/ ١٦٥ (٥٩٩٨)، \"الإصابة\" ٣/ ٥٦٩ (٨٩٢٧).\n(^٧) انظره في \"الاستيعاب\" ٤/ ٢٥٠ (٣٠٦٢)، \"أسد الغابة\" ٦/ ١٦٦ (٥٩٩٩)، \"الإصابة\" ٤/ ١٠٢ (٦١٥). قال ابن حجر بعد أن ذكر أنه روى هذا الحديث: وهذا من حديث أبي شريح الخزاعي.\n(^٨) رواه البخاري في \"التاريخ الكبير\" ٧/ ٢٧٧ (١١٧٢)، وأحمد ٤/ ٣١ - ٣٢، ٣٢.\nوالفسوي في \"المعرفة والتاريخ\" ١/ ٣٩٧ - ٣٩٨. وابن أبي عاصم في \"الآحاد =","vol":"3","page":511},{"text":"قالوا: هو الخزاعي، وقالوا غيره، وفي الرواة أيضًا أبو شريح المعافري (^١) وآخر أخرج لَهُ ابن ماجه (^٢).\nوأما عمرو بن سعيد فهو: الأشدق، أرسل (^٣). ووالده مختلف في\n_________\n= والمثاني\" ٤/ ٢٨٣ (٢٣٠٣ - ٢٣٠٤) (٦٩٧)، والطبراني ٢٢/ ١٩٠ - ١٩١، والحاكم ٤/ ٣٤٩ كتاب: الحدود، والبيهقي ٨/ ٢٦ قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه، إلا أن يونس بن يزيد رواه عن الزهري، وقال الذهبي: صحيح، لكن اختلف على الزهري فيه،. وذكره الهيثمي في \"المجمع\" ٧/ ١٧٤، وقال: هو في الصحيح غير قوله: \"أو بصر عينيه\" رواه أحمد والطبراني ورجاله رجال الصحيح.\nوقال الألباني في \"إرواء الغليل\" ٧/ ٢٧٦ - ٢٧٩ (٢٢٢٠): أخرجه أحمد والبيهقي عن يونس عن الزهري عنه ورجاله ثقات رجال الشيخين غير مسلم بن يزيد وهو مقبول عند ابن حجر.\n(^١) هو: عبد الرحمن بن شريح بن عبيد الله بن محمود المعافري أبو شريح الإسكندراني، قال أحمد ويحيى بن معين والنسائي: ثقة. وقال أبو حاتم: لا بأس به. وقال أبو سعيد بن يونس: توفي بالإسكندرية سنه سبع وستين ومئة، وكانت له عبادة وفضل. وروى له الجماعة.\nانظر: ترجمته في: \"الطبقات الكبرى\" ٧/ ٥١٦، \"التاريخ الكبير\" ٥/ ٢٩٦ (٩٦٦)، \"المعرفة والتاريخ\" ١/ ١٥٤، \"الجرح والتعديل\" ٥/ ٢٤٣ (١١٦١)، \"تهذيب الكمال\" ١٧/ ١٦٧ (٣٨٤٥).\n(^٢) هو: أبو شريح الذي روى عن أبي مسلم مولى زيد بن صوحان، وروى عنه قتادة، ومحمد بن زيد العبدي قاضي مرو، وذكره ابن حبان في كتاب \"الثقات\"، وقال ابن حجر: مقبول من السادسة. انظر ترجمته في: \"الثقات\" ٧/ ٦٦٠، \"تهذيب الكمال\" ٣٣/ ٤٠١ (٧٤٢٥)، \"التقريب\" ص ٦٤٨ (٨١٥٩).\n(^٣) هو عمرو بن سعيد بن العاص أبو أمية المدني، المعروف بالأشدق، وهو عمرو\nالأصغر؛ لأن الأكبر عم أبيه. وعمرو هذا يقال: له رؤية من النبي - ﷺ -. وقال البخاري: كان غزا ابن الزبير ثم قتله عبد الملك بن مروان. وقال ابن حجر: وقد أخطأ من زعم أن له رؤية؛ فإن أباه لا تصح له صحبة، بل يقال: إن له رؤية، وإن النبي - ﷺ - لما مات كان له نحو ثماني سنين. وقال أبو حاتم: ليست له صحبة. =","vol":"3","page":512},{"text":"صحبته، وترجمته موضحة في شرحي للعمدة فراجعها منه (^١).\nوأما حديث أبي بكرة فسلف التعريف برجاله خلا عبد الله بن عبد الوهاب (خ، س) وهو أبو محمد الحجبي البصري، روى عن مالك، وأبي عوانة. وعنه البخاري منفردًا به، وروى النسائي عن رجل عنه، ولم يخرِّج لَهُ مسلم، وأبو داود، والترمذي، وابن ماجه. وهو ثقة ثبت، مات سنة ثمانٍ وعشرين ومائتين (^٢).\nالوجه الثالث: في فوائدها:\nأما حديث ابن عباس فسيأتي إن شاء الله في موضعه. وأما حديث أبي بكرة فسلف الكلام عليه فيما مضى.\nوأما حديث أبي شريح فالكلام عليه من وجوه:\nأحدها:\nالبعوث: جمع بعث بمعنى: المبعوث، وهو من باب تسمية المفعول بالمصدر، والمراد بالبعوث: القوم المرسلون للقتال ونحوه.\n_________\n=روى عن النبي - ﷺ - مرسلًا، وعن أبيه وعمر وعثمان وعلي وغيرهم، وعنه: أولاده ويحيى بن سعيد الأنصاري وغيرهم. قال أبو سعيد بن يونس: قتل سنة سبعين، وذلك ما رجحه ابن حجر.\nانظر ترجمته في \"الطبقات الكبرى\" ٥/ ٢٣٧، \"التاريخ الكبير\" ٦/ ٣٣٨ (٢٥٧٠)، \"الجرح والتعديل\" ٦/ ٢٣٦ (١٣٠٨)، \"تهذيب التهذيب\" ٣/ ٢٧٢.\n(^١) \"الإعلام بفوائد الأحكام\" ٦/ ١٠٠ - ١٠١.\n(^٢) هو أبو محمد الحَجَبي، وعند ابن سعد الجُحَني، وذكره البخاري في \"تاريخه الكبير\" ٥/ ١٤١ (٤٢٥) وقال: الجمحِي. وثقه يحيى بن معين وأبو داود، وقال أبو حاتم: صدوق. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: ثقة من العاشرة.\nانظر ترجمته في: \"الطبقات الكبرى\" لابن سعد ٧/ ٣٠٧، \"الثقات\" ٨/ ٣٥٣، و\"تهذيب الكمال\" ١٥/ ٢٤٦ (٣٤٠٠)، \"التقريب\" ص ٣١٢ (٣٤٤٩).","vol":"3","page":513},{"text":"ويعني بها: الجيوش التي وجهها يزيد بن معاوية إلى عبد الله بن الزبير، وذاك أنه لما توفي معاوية وجه يزيد إلى عبد الله يستدعي منه بيعته، فخرج إلى مكة ممتنعًا من بيعته، فغضب يزيد وأرسل إلى مكة يأمر واليها يحيى بن حكيم بأخذِ بيعة عبد الله، فبايعه، وأرسل إلى يزيد ببيعته، فقال: لا أقبل حتَّى يؤتى به في وثاق، فأبى ابن الزبير، وقال: أنا عائذ بالبيت. فأبى يزيد وكتب إلى عمرو بن سعيد أن يوجه إليه جندًا، فبعث هذِه البعوث.\nقَالَ ابن بطال: وابن الزبير عند علماء أهل السنة أولى بالخلافة من يزيد وعبد الملك؛ لأنه بويع لابن الزبير قبل هؤلاء، وهو صاحب النبي - ﷺ -، وقد قَالَ مالك: إن ابن الزبير أولى من عبد الملك (^١).\nثانيها:\nمكة سيأتي إن شاء الله في الحج بيان أسمائها مستوفاة، سميت بذلك لقلة مائها، أو لأنها تمك الذنوب.\nومن أسمائها أيضًا بكة بالباء، وهي لغة فيها: لأنها تبك أعناق الجبابرة أي: تدقها. والبك: الدق، أو لازدحام الناس ما يبك بعضهم بعضا أي: يدفعه في زحمة الطواف.\nوقال آخرون: إن مكة غير بكة، فقيل: الأولى الحرم كله، والثانية المسجد خاصة. وقيل: الأولى البلد، والثانية البيت. قيل: وموضع الطواف أيضًا (^٢).\n_________\n(^١) \"شرح ابن بطال\" ١/ ١٨٠.\n(^٢) \"معجم ما استعجم\" ١/ ٢٦٩، و\"معجم البلدان\" ٥/ ١٨٢، و\"تهذيب الأسماء\" ٣/ ٣٩.","vol":"3","page":514},{"text":"ثالثها:\nأصل (ائذن) اأذن بهمزتين همزة وصل وفاء الكلمة، فقلبت الثانية ياء لسكونها وانكسار ما قبلها فبقيت ائذن.\nوقوله: (أيها الأمير)، الأصل يا أيها، فحذف حرف النداء.\nرابعها:\nفيه حسن التلطف في الإنكار، لاسيما مع الملوك فيما يخالف مقصودهم، لأنه أدعى لقبولهم، لاسيما من عرف منهم بارتكاب هواه، وأن الغلظة عليهم قد تكون سببًا لإثارة نفسه ومعاندته، فاستأذنه (في ذلك) (^١) لأجل ذَلِكَ في التحديث.\nخامسها:\nفيه النصيحة لولاة الأمور، وعدم الغش لهم والإغلاظ عليهم.\nسادسها:\nفيه تبليغ الدين ونشر العلم، وذكر ابن إسحاق في آخره أنه قَالَ لَهُ عمرو بن سعيد: نحن أعلم بحرمتها منك. فقال لَهُ أبو شريح: إني كنتُ شاهدًا وكنتَ غائبًا، وقد أمرنا رسول الله - ﷺ - أن يبلغ شاهدنا لغائبنا، وقد أبلغتك، فأنت وشأنك (^٢).\nقَالَ ابن بطال: كل من خاطبه الشارع بالعلم فتبليغه عليه متعين، وأما من بعدهم ففرض كفاية.\nوقال ابن العربي: التبليغ عنه فرض كفاية، وقد كان - ﵇ - إِذَا نزل عليه الوحي والحكم لا يبوح به في الناس، لكن يخبر به من حضره،\n_________\n(^١) من (ج).\n(^٢) ذكره ابن هشام في \"سيرته\" ٤/ ٣٥ عن ابن إسحاق.","vol":"3","page":515},{"text":"ثمَّ عليهم التبليغ إلى من وراءهم قوما بعد قوم، فالتبليغ فرض كفاية، والإصغاء فرض عين، والوعي والحفظ يترادان (^١) عَلَى معنى ما يستمع، فإن كان مما يخصه تعين عليه، وإن كان يتعلق به وبغيره، أو بغيره، فالعمل فرض عين والتبليغ فرض كفاية (^٢).\nوذلك عند الحاجة إليه ولا يلزمه أن يقوله ابتداءً ولا بعضه، فقد كان قوم يكثرون الحديث فحبسهم عمر حتَّى مات وهم في سجنه (^٣).\n_________\n(^١) كذا بالأصل، وفي \"عارضة الأحوذي \": يتركبان.\n(^٢) \"عارضة الأحوذي\" ١٠/ ١٢٥.\n(^٣) هذا الأثر رواه الرامهرمزي في \"المحدث الفاصل\" ص ٥٥٣ (٧٤٥) عن أبي عبد الله بن البري، عن عبد الله بن جعفر بن يحيى بن خالد البرمكي، عن معن بن عيسى، عن مالك بن أنس، عن عبد الله بن إدريس، عن شعبة بن الحجاج، عن سعد بن إبراهيم، عن أبيه أن عمر بن الخطاب حبس بعض أصحاب النبي - ﷺ - فيهم ابن مسعود وأبو الدرداء، فقال: قد أكثرتم الحديث عن رسول الله - ﷺ -.\nقال أبو عبد الله بن البري: يعني منعهم الحديث، ولم يكن لعمر حبس. ورواه أيضًا الطبراني في \"الأوسط\" ٣/ ٣٧٨ (٣٤٤٩) وقال: لم يحدث به إلا إسحاق بن موسى الأنصاري.\nوقال الهيثمي في \"المجمع\" ١/ ١٤٩: رواه الطبراني في \"الأوسط\" وهذا أثر منقطع، وإبراهيم ولد سنة عشرين ولم يدرك من حياة عمر إلا ثلاث سنين، وابن مسعود كان بالكوفة، ولا يصح هذا عن عمر.\n- ولقد ناقش ابن حزم هذا الخبر ورده حيث قال في \"الإِحكام في أصول الأَحكام\" ٢/ ١٣٩: هذا مرسل ومشكوك فيه ولا يجوز الاحتجاج به، ثم هو في نفسه ظاهر الكذب والتوليد؛ لأنه لا يخلو عمر من أن يكون اتهم الصحابة، وفي هذا ما فيه، أو يكون نهى عن نفس الحديث، وعن تبليغ سنن رسول الله - ﷺ - إلى المسلمين، وألزمهم كتمانها وجحدها وأن لا يذكروها لأحد، فهذا خروج عن الإسلام، وقد أعاذ الله أمير المؤمنين من كل ذلك، ولئن كان سائر الصحابة متهمين بالكذب على النبي - ﷺ - فما عمر إلا واحد منهم، وهذا قول لا يقوله مسلم أصلا، ولئن كان حبسهم وهم غير متهمين لقد ظلمهم، فليختر المحتج لمذهبه الفاسد بمثل هذِه =","vol":"3","page":516},{"text":"سابعها:\nيوم الفتح هو: فتح مكة، وكان في عشرين رمضان في السنة الثامنة من الهجرة (^١).\nثامنها:\nقوله: (سَمِعَتْهُ أُذُنَاي) إلى آخره. هو إشارة منه إلى مبالغته في حفظه من جميع الوجوه، ففي قوله: (سَمِعَتْة أُذُنَاي). نفي أن يكون سمعه من غيره، كما جاء في حديث النعمان بن بشير: وأهوى النعمان بأصبعيه إلى أذنيه (^٢).\n(وَوَعَاهُ قَلْبِي): تحقيق لفهمه والتثبت في تعقل معناه.\n(وَأَبْصَرَتْة عَيْنَاى حِينَ تَكَلَّمَ بِهِ، حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ)، زيادة في تحقيق السماع والفهم عنه بالقرب منه والرؤية، وأن سماعه منه ليس اعتمادًا عَلَى الصوت دون حجاب، بل بالرؤية والمشاهدة.\nوالهاء، في قوله: (تكلم به) عائدة عَلَى قوله: (أحدثك قولًا).\nتاسعها:\nيؤخذ من قوله: (وَوَعَاهُ قَلْبِي). أن العقل محله القلب لا الدماغ،\n_________\n= الروايات الملعونة أي الطريقتين الخبيثتين شاء، ولا بد له من أحدهما .. ثم قال: وقد حدث عمر بحديث كثير، فإنه قد روى خمسمائة حديث ونيفا على قرب موته من موت النبي - ﷺ -، فهو كثير الرواية، وليس في الصحابة أكثر رواية منه إلا بضعة عشر منهم.\n(^١) ورد في هامش الأصل: اختلف في تاريخ الفتح …\n(^٢) سبق حديثه برقم (٥٢) كتاب: الإيمان، باب: فضل من استبرأ لدينه، واللفظة هذِه رواها مسلم برقم (١٥٩٩) كتاب: المساقاة، باب: أخذ الحلال وترك الشبهات، وابن ماجه (٣٩٨٤).","vol":"3","page":517},{"text":"وهو قول الجمهور (^١).\nلأنه لو كان محله الدماغ لقال: ووعاه رأسي. وفي المسألة قول ثالث: أنه مشترك بينهما.\nعاشرها:\nقوله: (حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ): يؤخذ منه استحباب الحمد والثناء بين تعليم العلم وتبيين الأحكام، وقد يؤخذ منه وجوب الحمد والثناء عَلَى الله تعالى في الخطبة (^٢).\n_________\n(^١) قال القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٧٧ في معرض حديثه عن قوله تعالى: ﴿فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا﴾ [الحج: ٤٦] أضاف العقل إلى القلب؛ لأنه محله، كما أن السمع محله الأذن. وقد قيل: إن العقل محله الدماغ؛ وروي عن أبي حنيفة، وما أراها عنه صحيحة.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٢. وكتاب \"ذم الهوى\" ص ٥ حيث يقول فيه:\nأكثر أصحابنا يقولون: محله القلب. وهو مروي عن الشافعي ﵀، ودليلهم قوله تعالى: ﴿فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا﴾، وقوله: ﴿إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ﴾ [ق: ٣٧] قالوا: المراد: لمن كان له عقل فعبر بالقلب عن العقل؛ لأنه محله.\nونقل الفضل بن زياد عن أحمد أن محله الدماغ، وهو اختيار أصحاب أبي حنيفة.\nوذهب ابن القيم -﵀- إلى أن شق صدر النبي - ﷺ - والاعتناء بتطهير قلبه وحشوه إيمانًا وحكمة دليل على أن محل العقل القلب. انظر: \"بدائع الفوائد\" ٣/ ٧٢١.\n(^٢) قال ابن القيم -﵀- في \"زاد المعاد\" ١/ ١٨٦: وكان لا يخطُب خُطبة إلا افتتحها بحمد الله. وأما قولُ كثير من الفقهاء: إنه يفتتح خطبة الاستسقاء بالاستغفار، وخطبة العيدين بالتكبير، فليس معهم فيه سنة عن النبي - ﷺ - البتة، وسنته تقتضي خلافه، وهو افتتاحُ جميع الخطب بـ\"الحمد لله\"، وهو أحد الوجوه الثلاثة لأصحاب أحمد، وهو اختيار شيخنا قدَّس الله سِرَّه.","vol":"3","page":518},{"text":"الحادي عشر:\nيؤخذ منه أيضًا الخطبة للأمور المهمة والأحكام العامة.\nالثاني عشر:\nقوله: (\"إِنَّ مَكَّةَ حَرَّمَهَا اللهُ، وَلَمْ يُحَرِّمْهَا النَّاسُ\") معناه: تفهيم المخاطبين تعظيم قدر مكة بتحريم الله تعالى إياها، ونفي ما يعتقده (الجاهلون) (^١) وغيرهم من أنهم يحرموا ويحللوا (^٢) كما حرموا أشياء من قبل أنفسهم، وأكد ذَلِكَ المعنى بقوله: \"وَلَمْ يُحَرِّمْهَا النَّاسُ\".\nفتحريمها ابتدائي من غير سبب يُعزى لأحد، لا مدخل فيه لا لنبي ولا لعالم، ثمَّ بين التحريم بقوله: \"فَلَا يَحِلُّ لاِمْرِئٍ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا\" إلى آخره لأن من آمن بالله لزمه طاعته، ومن آمن باليوم الآخر لزمه القيام بما وجب عليه، واجتناب ما نهي عنه مخلصًا خوف الحساب عليه.\nالثالث عشر:\nفيه أن التحريم والتحليل من عند الله تعالى لا مدخل لبشر فيه، وأن الرجوع في كل حالة دنيوية وأخروية إلى الشرع، وأن ذَلِكَ لا يعرف إلا منه فعلًا وقولًا وتقريرًا.\nالرابع عشر:\nفيه عظم مكة وشرفها، زادها الله شرفًا وتعظيمًا.\nالخامس عشر:\nيقال: امرؤ، ومرء. وسمي يوم القيامة اليوم الآخر لأنه لا ليل\n_________\n(^١) في الأصل: الجاهلية، والمثبت مناسب للسياق.\n(^٢) ورد في هامش الأصل: الجادة: يحرمون ويحللون.","vol":"3","page":519},{"text":"بعده، ولا يقال يوم إلا لما تقدمه ليل.\nالسادس عشر:\nقَدْ يتوهم من قوله: \"واليوم الآخر\" أن فيه دلالة على أن الكفار ليسوا مخاطبين بفروع الشريعة (^١)، وليس كذلك، بل هذا من خطاب\n_________\n(^١) قال النووي -﵀- في \"المجموع\" ٣/ ٥:\nوأما الكافر الأصلي فاتفق أصحابنا في كتب الفروع على أنه لا يجب عليه الصلاة والزكاة والصوم والحج وغيرها من فروع الإسلام.\nفأما في كتب الأصول فقال جمهورهم: هو مخاطب بالفروع كما هو مخاطب بأصل الإيمان، وقيل: لا يخاطب بالفروع. وقيل: يخاطب بالمنهي عنه كتحريم الزنا والسرقة والخمر والربا وأشباهها دون المأمور به كالصلاة.\nوالصحيح الأول، وليس هو مخالفا لقولهم في الفروع؛ لأن المراد هنا غير المراد هناك، فمرادهم في كتب الفروع أنهم لا يطالبون بها في الدنيا مع كفرهم، وإذا أسلم أحدهم لم يلزمه قضاء الماضي، ولم يتعرضوا لعقوبة الآخرة، ومرادهم في كتب الأصول أنهم يعذبون عليها في الآخرة زيادة على عذاب الكفر، فيعذبون عليها وعلى الكفر جميعا لا على الكفر وحده، ولم يتعرضوا للمطالبة في الدنيا فذكروا في الأصول حكم أحد الطرفين وفي الفروع حكم الطرف الآخر، والله أعلم.\nوهو ما ذهب إليه جمهور المالكية من أنهم مخاطبون بفروع الشريعة، ومعاقبون على المخالفات في أحكام الشرائع، وهو قول الإمام أحمد في إحدى الروايتين عنه، وذهب إليه العراقيون من أصحاب أبي حنيفة.\nوإليه ذهب أكثر المعتزلة واحتجوا في ذلك بعموم من القرآن، كقوله تعالى: ﴿مَا سَلَكَكُمْ فِي سَقَرَ (٤٢) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (٤٣)﴾ [المدثر: ٤٢، ٤٣]. وأيضًا قوله تعالى: ﴿وَوَيْلٌ لِلْمُشْرِكِينَ (٦) الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ﴾ [فصلت: ٦، ٧]\nوقال أبو حنيفة وجماهير أصحابه، وهي الرواية الثانية عن الإمام أحمد: إنهم غير مخاطبين، واحتجوا في ذلك بأن قالوا: لو وجبت الصلاة على الكافر مثلًا، لوجبت إما في حال كفره، أو بعده، والأول: باطل؛ لامتناع الصلاة من الكافر حال كفره، والثاني: أيضًا باطل؛ لاتفاقنا على أن الكافر إذا أسلم لا يؤمر بقضاء =","vol":"3","page":520},{"text":"التهييج وهو معلوم عند علماء البيان، فاستحلال ذَلِكَ لا يليق بمن يؤمن بالله واليوم الآخر، بل ينافيه، هذا هو المقتضي لذكر هذا الوصف (^١)، ومثله قوله تعالى: ﴿وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ [المائدة: ٢٣] وغير ذلك.\nالسابع عشر:\n(\"يسفك\") بكسر الفاء وحكي ضمها، وهي قراءة شاذة في قوله تعالى: ﴿وَيَسْفِكُ الدِّمَاءَ﴾ (^٢) [البقرة: ٣٠] والسفك لغة: صب الدم.\nقَالَ المهدي: ولا تستعمل إلا فيه، وقد تستعمل في نشر الكلام إِذَا نشره (^٣).\nالثامن عشر:\nسياق الحديث ولفظه يدلان عَلَى تحريم القتال لأهل مكة، وبه قَالَ القفال من أصحابنا، وهو أحد القولين في قوله تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧] أي: من الغارات وهو ظاهر قوله تعالى: ﴿أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ﴾ [العنكبوت: ٦٧] وهو منقول من عادة العرب في احترامهم مكة.\n_________\n= الصلوات الفائتة في أيام الكفر. انظر: \"لباب المحصول في علم الأصول\" ١/ ٢٥٦، \"تخريج الفروع على الأصول\" ص ٩٨، \"الوصول إلى الأصول\" ١/ ٩١.\nوفي المسألة أقوال أخرى: أنهم مكلفون بالنواهي دون الأوامر، وهو رواية عن الإمام أحمد. وقال بعضهم: إنهم مكلفون فيما عدا الجهاد. \"شرح الكوكب المنير\" ١/ ٥٠١، \"روضة الناظر\" ص ٥٠.\n(^١) انظر: \"إحكام الأحكام\" ص ٤٥٩.\n(^٢) أوردها ابن خالويه في \"مختصر شواذ القرآن\" ص ١٢ وعزاها لطلحة بن مصرف.\n(^٣) \"لسان العرب\" ٤/ ٢٠٣٠ مادة (سفك)، وقيل: الإراقة، وفيه: سفك الكلام: نثره، بالثاء.","vol":"3","page":521},{"text":"وقال الماوردي (^١) في \"أحكامه\": من خصائص حرم مكة ألا يحارب أهله، فلو بغى أهله عَلَى أهل العدل، فإن أمكن ردهم عن البغي بغير قتال لم يجز قتالهم، وإن لم يمكن ردهم عنه إلا به فقال جمهور الفقهاء: يقاتلون؛ لأن قتال البغاة من حقوق الله تعالى التي لا يجوز إضاعتها، فحفظها في الحرم أولى من إضاعتها (^٢).\nوقال بعض الفقهاء: يحرم قتالهم، ويضيق عليهم حتَّى يرجعوا إلى الطاعة، ويدخلوا في أحكام أهل العدل (^٣).\nقَالَ النووي في \"شرح مسلم\": والأول هو الصواب المنصوص عليه في \"الأم\" (و) (^٤) في \"اختلاف الحديث\"، و\"سير الواقدي\"، وقول القفال غلط، وأجاب الشافعي في \"سير الواقدي\" (^٥) عن الأحاديث\n_________\n(^١) الماوردي: الإمام العلامة قاضى القضاة أبو الحسن علي بن محمد بن حبيب، البصري الماوردي الشافعي، صاحب التصانيف في الأصول والفروع والتفسير: \"الأحكام السلطانية\" و\"أدب الدنيا والدين\"، قال: بسطت الفقه في أربعة آلاف ورقة. يعني \"الإقناع\" وله \"الحاوي\" قال الأسنوي: ولم يصنف مثله. و\"قانون الوزارة\".\nقال الخطيب: كان ثقة من وجوه الفقهاء الشافعيين، وُلِّي القضاء ببلدان شتى ثم سكن بغداد. وقال ابن خيرون: كان رجلًا عظيم القدر متقدمًا عند السلطان. وقال ابن كثير: وكان حليمًا وقورًا أديبًا، لم يرَ أصحابه ذراعه يومًا من الدهر من شدة تحرزه وأدبه. وفي وفاته قال الخطيب: مات في ربيع الأول سنة خمسين وأربع مئة، وقد بلغ ستًا وثمانين سنة.\nانظر ترجمته في \"تاريخ بغداد\" ١٢/ ١٠٢، و\"سير أعلام النبلاء\" ١٨/ ٦٤، و\"البداية والنهاية\" ١٢/ ٥٣٩، و\"شذرات الذهب\" ٣/ ٢٨٥.\n(^٢) \"الأحكام السلطانية\" ص ١٩٣ - ١٩٤.\n(^٣) انظر: \"إحكام الأحكام\" ص ٤٥٨.\n(^٤) زيادة ليست في الأصول والسياق يقتضيها.\n(^٥) هذا الكتاب أحد الأبواب في كتاب \"الأم\"، والنص بمعناه في \"الأم\" ٤/ ٢٠٢.","vol":"3","page":522},{"text":"بأن معناها: تحريم نصب القتال عليهم، وقتالهم بما يعم، كالمنجنيق وغيره إِذَا لم يكن إصلاح الحال بدون ذَلِكَ، بخلاف ما إِذَا تحصن الكفار ببلد آخر، فإنه يجوز قتالهم عَلَى كل وجه، وبكل شيء (^١).\nونازع الشيخ تقي الدين القشيري (^٢) في ذَلِكَ وقال: إنه خلاف الظاهر القوي الذي دل عليه عموم النكرة في سياق النفي، والمأذون له فيه هو مطلق القتال ولم يكن بما يعم (^٣). وهو كما قَالَ، فالحديث نص في الخصوصية، وقد اعتذر فيه عما أبيح لَهُ من ذَلِكَ وهو ما فهمه راوي الحديث، وما أبعد من ادعى نسخ الحديث بقوله تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ﴾ [التوبة: ٥] ذكرتها لأنبه عَلَى وهنها.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٩/ ١٢٥.\n(^٢) \"إحكام الأحكام\" ص ٤٥٨ - ٤٥٩ حيث قال:\nهذا التأويل على خلاف الظاهر القوي، الذي دل عليه عموم النكرة في سياق النفي، في قوله - ﷺ -: \"فلا يحل لامرئ يؤمن بالله واليوم الآخر أن يسفك بها دمًا\" وأيضَا فإن النبي - ﷺ - بين خصوصيته؛ لإحلالها له ساعة من نهار وقال: \"فإن أحد ترخص بقتال رسول الله - ﷺ -، فقولوا: إن الله أذن لرسوله ولم يأذن لكم\" فأبان بهذا اللفظ: أن المأذون للرسول - ﷺ - فيه لم يؤذن فيه لغيره.\nوالذي أذن للرسول فيه: إنما هو مطلق القتال، ولم يكن قتال رسول الله - ﷺ - لأهل مكة بمنجنيق وغيره مما يعم، كما حمل عليه الحديث في هذا التأويل.\nوأيضًا فالحديث وسياقه يدل على أن هذا التحريم لإظهار حرمة البقعة بتحريم مطلق القتال فيها وسفك الدم. وذلك لا يختص بما يستأصل.\nوأيضا فتخصيص الحديث بما يستأصل ليس لنا دليل على تعيين هذا الوجه بعينه؛ لأن يحمل عليه الحديث. فلو أن قائلًا أبدى معنى آخر، وخص به الحديث لم يكن بأولى من هذا.\n(^٣) انظر: \"إحكام الأحكام\" ص ٤٥٨.","vol":"3","page":523},{"text":"التاسع عشر:\nالحديث دال دلالة واضحة عَلَى تحريم مكة، وأبعدَ مَنْ قال: إن إبراهيم - عليه السلا - أول من افتتح ذَلِكَ، والصواب أنها لم تزل محرمة من يوم خلق الله السماوات والأرض، وإضافة التحريم إلى إبراهيم في بعض الأحاديث؛ إما لأنه أول من أظهر ذَلِكَ بعد خفائه وبلَّغه، أو أنه حرمها بإذن الله فأضيف التحريم إليه، أو أنه دعا لها فكان تحريم الله لها بدعوته (^١).\nالعشرون:\nربما استدل به أبو حنيفة عَلَى أن الملتجئ إلى الحرم إِذَا وجب عليه قتل لا يقتل به؛ لأن قوله: \"لَا يَحِلُّ لاِمْرِئٍ .. أَنْ يَسْفِكَ بِهَا دَمًا\" عام يدخل فيه صورة النزاع.\nقَالَ أبو حنيفة: بل يلجا إلى أن يُخرج من الحرم، فيقتل خارجه وذلك بالتضييق عليه (^٢).\nوهو قول عمر بن الخطاب وجماعات. وقال أبو يوسف ومالك وجماعة: يُخرج فيقام عليه الحد (^٣)\nوحكاه القاضي عن الحسن وغيره، ولم يخالف أبو حنيفة في إقامة الحدود بالحرم. غير حد القتل خاصة، وقد أخرج ابن الزبير قومًا من الحرم إلى الحل فصلبهم.\n_________\n(^١) دل على ذلك ما رواه البخاري برقم (٢١٢٩) كتاب: البيوع، باب: بركة صاع النبي - ﷺ - ومده.\n(^٢) انظر: \"أحكام القرآن للجصاص\" ١/ ٧٣، \"بدائع الصنائع\" ٧/ ١١٤.\n(^٣) انظر: \"المحلى\" ٧/ ٢٦٢.","vol":"3","page":524},{"text":"وقال حماد بن أبي سليمان: من قتل ثمَّ لجأ إلى الحرم يخرج منه فيقتل، وأما من تعدي عليه في الحرم فليدفع عن نفسه، قَالَ تعالى: ﴿وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ﴾ [البقرة: ١٩١] الآية (^١).\nوحكى ابن بطال، عن ابن عباس، وعطاء، والشعبي فيمن أصاب حدًا من قتل أو زنا أو سرقة، أنه إن أصابه في الحرم أقيم عليه الحد، وإن أصابه في غيره لا يجالس ولا يؤوى حتَّى يخرج فيقام عليه الحد (^٢).\nوقال ابن الجوزي: انعقد الإجماع عَلَى أن من جنى في الحرم يقاد منه فيه ولا يؤمِّن؛ لأنه هتك حرمة الحرم ورد الأمان (^٣).\nواختلف فيمن ارتكب جناية خارج الحرم، ثمَّ لجأ إليه، فروي عن أبي حنيفة (^٤) وأحمد: أنه يلجأ إلى الخروج فيقام عليه الحد (^٥).\nقُلْتُ: ومذهب الشافعي (^٦) ومالك: يقام فيه (^٧).\nونقل ابن حزم عن جماعة من الصحابة المنع، ثمَّ قَالَ: ولا مخالف لهم من الصحابة.\nثمَّ نقل عن جماعة من التابعين موافقتهم، ثمَّ شنع عَلَى مالك والشافعي فقال: قد خالفا في هذا هؤلاء الصحابة والكتاب\n_________\n(^١) انظر: \"المحلى\" ٧/ ٢٦٢، وروى هذا الأثر ابن أبي شيبة ٥/ ٥٤٩ (٢٨٩٠٩).\n(^٢) \"شرح ابن بطال\" ٤/ ٤٩٨ - ٤٩٩.\n(^٣) \"زاد المسير\" ١/ ٤٢٧.\n(^٤) انظر: \"أحكام القرآن\" للجصاص ١/ ٧٣، \"حاشية رد المحتار\" ٦/ ٥٤٧، \"بدائع الصنائع\" ٧/ ١١٤.\n(^٥) انظر: \"الكافي\" ٥/ ١٨٠ - ١٨٢، \"الإقناع\" ٤/ ٢١٤.\n(^٦) انظر: \"تقويم النظر\" ٤/ ٤٣٣، \"روضة الطالبين\" ٩/ ٢٢٤.\n(^٧) انظر: \"التفريع\" ٢/ ٢١٧، \"عيون المجالس\" ٥/ ٢٠١٩، \"عقد الجواهر الثمينة\" ٣/ ١١٠٦.","vol":"3","page":525},{"text":"والسنة (^١). وليس كما قَالَ.\nوأما قصة ابن خطل وقوله - ﵇ -: \"اقتلوه\" (^٢). فأجيب عنها (بأوجه) (^٣):\nأحدها: أنه ارتد وقتل مسلمًا وكان يهجو النبي - ﷺ -.\nثانيها: أنه لم يدخل في الأمان، فإنه استثناه وأمر بقتله وإن وجد متعلقًا بأستار الكعبة.\nثالثها: أنه كان ممن التزم الشرط وقاتل.\nوأجاب بعضهم: بأنه إنما قتل في تلك الساعة التي أبيحت له، وهو غريب، فإن الساعة للدخول حتَّى استولى عليها وأذعن أهلها، وقتل ابن خطل كان بعد ذَلِكَ، وبعد قوله: \"من دخل المسجد فهو آمن\" (^٤) وقد دخل لكنه استئني مع جماعة غيره.\nالحادي بعد العشرين:\nقوله: \"فَإِنْ أَحَدٌ تَرَخَّصَ لِقِتَالِ رَسُولِ اللهِ - ﷺ -\" فيه دلالة عَلَى أن مكة -شرفها الله تعالى- فُتحت عَنْوة، وهو قول الأكثرين (^٥).\n_________\n(^١) انظر: \"المحلى\" ٧/ ٢٦٢ بتصرف.\n(^٢) سيأتي برقم (١٨٤٦) كتاب: جزاء الصيد، باب: دخول الحرم ومكة.\n(^٣) في (ج): بأجوبة.\n(^٤) رواه أبو داود (٣٠٢٢).\nورواه الطبراني ٨/ ١٢ (٧٢٦٤). والبيهقي ٩/ ١١٩.\nوأورده الهيثمي في \"مجمع الزوائد\" ٦/ ١٦٧ (١٠٢٣٤)، وقال: رواه الطبراني ورجاله رجال الصحيح. وحسنه الألباني في \"صحيح أبي داود\" (٢٦٧١).\n(^٥) قال ابن القيم -﵀- في \"زاد المعاد\" ٣/ ٤٢٩ - ٤٣٢.\nوفيها [أي: في قصة فتح مكة] البيانُ الصريح بأن مكة فُتحت عَنْوَة كما ذهب إليه جمهور أهل العلم، ولا يُعرف في ذلك خلاف إلا عن الشافعي وأحمد في أحد =","vol":"3","page":526},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قوليه، وسياق القصة أوضحُ شاهد لمن تأمله لقول الجمهور، ولما استهجن أبو حامد الغزالي القول بأنها فُتحت صلحًا، حكى قول الشافعي أنها فُتحت عَنوة في \"وسيطه\"، وقال: هذا مذهبُه.\nقال أصحاب الصلح: لو فتحت عَنوة، لقسمها رسولُ الله - ﷺ - بين الغانمين كما قسم خيبر، وكما قسم سائر الغنائم من المنقولات، فكان يُخمسها ويقسمها، قالوا: ولما استأمن أبو سفيان لأهل مكة لما أسلم، فأمنهم، كان هذا عقد صلح معهم، قالوا: ولو فُتحت عَنوة، لملك الغانمون رباعها ودورها، وكانوا أحق بها من أهلها، وجاز إخراجهم منها، فحيث لم يحكم رسول الله - ﷺ - فيها بهذا الحُكم، بل لم يرد على المهاجرين دورهم التي أخرجوا منها، وهي بأيدي الذين أخرجوهم، وأقرهم على بيع الدور وشرائها وإجارتها وسكناها، والانتفاع بها، وهذا مناف لأحكام فتوح العَنوة، وقد صرح بإضافة الدور إلى أهلها، فقال: \"دخل دار أبي سُفيان، فهو آمن، ومن دخل داره، فهو آمن\".\nقال أرباب العَنوة: لو كان قد صالحهم لم يكن لأمانه المقيد بدخول كل واحد داره، وإغلاقه بابه، وإلقائه سلاحه فائدة، ولم يُقاتهلم خالد ابن الوليد حتى قتل منهم جماعة، ولم يُنكر عليه، ولما قتل مقيس ابن صُبابة وعبد الله بن خَطَل ومن ذُكر معهما، فإن عقد الصلح لو كان قد وقع، لاستثنى فيه هؤلاء قطعًا، ولنقل هذا وهذا، ولو فُتحت صُلحًا، لم يُقاتلهم، وقد قال: \"فإن أحد ترخص بقتال رسول الله - ﷺ -، فقولوا: إن الله أذن لرسوله ولم يأذن لكم\".\nومعلوم أن هذا الإذن المختص برسول الله - ﷺ -، إنما هو الإذن في القتال لا في الصلح، فإن الإذن في الصلح عام. وأيضًا فلو كان فتحها صلحًا، لم يقل: إن الله قد أحلها له ساعة من نهار، فإنها إذا فُتحت صُلحًا كانت باقية على حرمتها، ولم تخرج بالصلح عن الحرمة، وقد أخبر بأنها في تلك الساعة لم تكن حرامًا، وأنها بعد انقضاء ساعة الحرب عادت إلى حُرمتها الأولى.\nوأيضًا فإنها لو فُتحت صلحًا لم يعبئ جيشه: خيالتَهم ورجالتهم مَيمنةً ومَيسرة، ومعهم السلاح، وقال لأبي هريرة: \"اهتف لي بالأنصار\"، فهتف بهم، فجاءوا، فأطافوا برسول الله - ﷺ -، فقال: \"أترون إلى أوباش قريش وأتباعهم\"، ثم قال بيديه إحداهما على الأخرى: \"احصدوهم حصدًا حتى توافوني على الصفا\"، حتى قال =","vol":"3","page":527},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أبو سفيان: يا رسول الله أبيحت خضراءُ قريش، لا قريش بعد اليوم. فقال رسول الله - ﷺ -: \"من أغلق بابه، فهو آمن\". وهذا محال أن يكون مع الصلح، فإن كان قد تقدم صلح -وكلا- فإنه ينتقضُ بدون هذا.\nوأيضًا فكيف يكون صلحًا، وإنما فتحت بإيجاف الخيل والركاب، ولم يحبس الله خيل رسوله وركابه عنها، كما حبسها يوم صُلح الحُديبية، فإن ذلك اليوم كان يوم الصلح حقًا، فإن القصواء لما بركت به، قالوا: خلأت القصواءُ، قال: \"ما خلأت وما ذاك لها بخُلُقٍ، ولكن حبسها حابس الفيل، ثم قال: والله لا يسألوني خطة يُعظمون فيها حرمة من حرمات الله إلا أعطيتهموها\".\nوكذلك جرى عقدُ الصلح بالكتاب والشهود، ومحضر ملإٍ من المسلمين والمشركين، والمسلمون يومئذ ألف وأربعمائة، فجرى مثل هذا الصلح في يوم الفتح، ولا يُكتب ولا يُشهد عليه، ولا يحضره أحد، ولا ينقل كيفيته والشروط فيه! هذا من الممتفع البين امتناعه.\nوتأمل قوله: \"إن الله حبس عن مكة الفيل، وسلط عليها رسوله والمؤمنين\"، كيف يفهم منه أن قهر رسوله وجنده الغالبين لأهلها أعظم من قهر الفيل الذي كان يدخلها عليهم عَنوة، فحبسه عنهم، وسلط رسوله والمؤمنين عليهم حتى فتحوها عنوة بعد القهر، وسلطان العنوة، وإذلال الكفر وأهله، وكان ذلك أجل قدرًا، وأعظم خطرًا، وأظهر آية، وأتم نصرة، وأعلى كلمة من أن يدخلهم تحت رقِّ الصلح، واقتراحِ العدو وشروطهم، ويمنعهم سلطان العَنوة وعِزها وظفرها في أعظم فتح فتحه على رسوله، وأعز به دينه، وجعله آية للعالمين.\nقالوا: وأما قولكم: أنها لو فتحت عنوة، لقُسمت بين الغانمين، فهذا مبني على أن الأرض داخلة في الغنائم التي قسمها الله سبحانه بين الغانمين بعد تخميسها، وجمهور الصحابة والأئمة بعدهم على خلاف ذلك، وأن الأرض ليست داخلة في الغنائم التي تجب قسمتها، وهذِه كانت سيرة الخُلفاء الراشدين، فإن بلالًا وأصحابه لما طلبوا من عمر بن الخطاب - ﵁ - أن يقسم بينهم الأرض التي افتتحوها عَنوة وهي الشام وما حولها، وقالوا له: خذ خمسها واقسمها، فقال عمر: هذا غير المال، ولكن أحبسه فيئًا يجري عليكم وعلى المسلمين، فقال بلال وأصحابه - ﵃ -: اقسمها بيننا، فقال عمر: \"اللهم اكفني بلالًا وذويه\"، فما حال الحول ومنهم =","vol":"3","page":528},{"text":"وهو مذهب مالك وأبي حنيفة والأوزاعي، لكنه مَنّ عَلَى أهلها وسوغهم أموالهم ودورهم ولم يقسمها ولا جعلها فيئا (^١).\nقَالَ أبو عبيد: ولا نعلم مكة يشبهها شيء من البلاد، وقال الشافعي وغيره: فُتِحَتْ صلحًا (^٢)، وتأولوا الحديث بأن القتال كان جائزًا له لو احتاج إليه، لكن يضعفه قوله: (فإن ترخص أحد لقتال رسول الله - ﷺ -) فإنه يقتضي وجود قتال منه ظاهرًا (^٣)\nوقوله: \"من دخل دار أبي سفيان فهو آمن\" (^٤) إلى غيره من الأمان المعلق عَلَى أشياء مخصوصة، وتوسط الماوردي في المسألة فقال:\n_________\n= عين تطرف، ثم وافق سائر الصحابة - ﵃ - عمر - ﵁ - على ذلك، وكذلك جرى في فتوح مِصر والعراق، وأرض فارس، وسائر البلاد التي فُتحت عَنوة لم يَقسم منها الخلفاء الراشدون قريةً واحدة.\nولا يَصح أن يقال: إنه استطاب نفوسهم، ووقفها برضاهم، فإنهم قد نازعُوه في ذلك، وهو يأبى عليهم، ودعا على بلالٍ وأصحابه - ﵃ - وكان الذي رآه وفعله عين الصواب ومحض التوفيق، إذ لو قُسمت، لتوارثها ورثة أولئك وأقاربهم، فكانت القرية والبلد تصير إلى امرأة واحدة، أو صبي صغير، والمقاتلة لا شيء بأيديهم، فكان في ذلك أعظمُ الفساد وأكبره، وهذا هو الذي خاف عمر - ﵁ - منه، فوفقه الله سبحانه لترك قسمة الأرض، وجعلها وقفًا على المقاتلةِ تجري عليهم فيئًا حتى يغزو منها آخرُ المسلمين، وظهرت بركةُ رأيه ويُمنه على الإسلام وأهله، ووافقه جمهور الأئمة.\n(^١) انظر: \"الجامع لأحكام القرآن\" ١٢/ ٣٣.\n(^٢) انظر المرجع السابق.\n(^٣) انظر: \"إِحكام الأحكام\" ص ٤٦٠.\n(^٤) رواه مسلم (١٧٨٠)، كتاب: الجهاد والسير، باب: فتح مكة، وأبو داود (٣٠٢٤)، والنسائي في \"الكبرى\" ٦/ ٣٨٢ - ٣٨٣ (١١٢٩٨)، والطيالسي ٤/ ١٨٨ (٢٥٦٤)، وأحمد ٢/ ٢٩٢، وابن خزيمة ٤/ ٢٣٠ (٢٧٥٨)، وابن حبان ١١/ ٧٥ (٤٧٦٠)، والبيهقي في \"السنن\" ٩/ ١١٧، وفي \"دلائل النبوة\" ٥/ ٥٥ - ٥٦، من حديث أبي هريرة.","vol":"3","page":529},{"text":"عندي أن أسفلها دخله خالد بن الوليد عَنْوةَ، وأعلاها دخله الزبير بن العوام صلحًا، ودخلها الشارع من جهته (فصار حكم جهته الأغلب) (^١)، ولم يغنم أسفل مكة؛ لأن القتال كان عَلَى جبالها ولم يكن فيها.\nقَالَ الخطابي: وتأول غيرهم الإذن لَهُ في ساعة من نهار عَلَى معنى دخوله إياها من غير إحرام. لأنه - ﷺ - دخلها وعليه عمامة سوداء، وقيل: إنما أُحل لَهُ في تلك الساعة إراقة الدم دون الصيد وقطع الشجر وسائر ما حَرُمَ عَلَى الناس (^٢).\nالثاني بعد العشرين:\nقوله: (\"وَلَا يَعْضِدَ بِهَا شَجَرَةً\") أي: يقطع بالمُعْضَد وهو: سيف يمتهن في قطع الشجر. ويقال: المعضاد أيضًا فهو معضود يقال منه: عَضَدَ بالفتح يَعْضِد بالكسر كضرب يضرب، ويعضُد بالضم إِذَا أعان؛ والمعاضَدة: المعاونة، فقوله: \"وَلَا يَعْضِدَ\" هو بكسر الضاد فقط أي: لا يقطع أغصانها.\nقَالَ المازري: ويقال: عضد واستعضد (^٣).\nوقال الطبري: معنى \"لَايَعْضِدَ\": لا يفسد ويقطع، وأصله من عَضَد الرجل إِذَا أصاب عضده، لكنه يقال منه: عضده يعضده بالضم في المضارع كما سلف فيما إذا أعانه، بخلاف العضد بمعنى: القطع، والشجر: ما كان عَلَى ساق (^٤).\n_________\n(^١) في (ج): فصار الأغلب من جهته.\n(^٢) \"أعلام الحديث\" ١/ ٢١٠.\n(^٣) انظر: \"المعلم بفوائد مسلم\" ١/ ٣٧٥.\n(^٤) \"تهذيب الآثار\" مسند ابن عباس: السفر الأول ص ٤٤.","vol":"3","page":530},{"text":"الثالث بعد العشرين:\nفيه دليل عَلَى تحريم قطع شجر الحرم، وهو إجماع (^١) فيما لا يستنبته الآدميون في العادة، وسواء الكلأ وغيره، وسواء كان لَهُ شوك يؤذي أم لا.\nوقال جمهور الشافعية: لا يحرم قطع الشوك، لأنه مؤذ فأشبه الفواسق الخمس، ويخصون الحديث بالقياس، وصحح المتولي منهم التحريم مطلقا وهو قوي دليلًا لقوله - ﷺ - في \"الصحيح\" أيضًا: \"ولا يعضد شوكه\" (^٢) وفي لفظ: \"ولا يخبط شوكها\" (^٣) والخبط: ضرب بالعصا؛ ليسقط الورق. ولأن غالب شجر الحرم ذو شوك.\nوالقياس المذكور ضعيف؛ لقيام الفارق، وهو أن الفواسق الخمس تقصد الأذى بخلاف الشجر (^٤).\nوقال الخطابي: أكثر العلماء عَلَى إباحة الشوك، ويشبه أن يكون المحظور منه ما يرعاه الإبل، وهو ما رق منه دون الصلب الذي لا ترعاه، فيكون ذَلِكَ كالحطب وغيره (^٥).\nأما ما يستنبته الآدميون فالأصح عند الشافعية إلحاقه بما لا يستنبت (^٦) خلافًا للمالكية (^٧) ولأصحاب أبي حنيفة.\n_________\n(^١) نقل الإجماع النووي في \"المجموع\" ٧/ ٤٥١، وابن قدامة في \"المغني\" ٥/ ١٨٥.\n(^٢) سيأتي برقم (١٨٣٤) كتاب: جزاء الصيد، باب: لا يحل القتال بمكة.\n(^٣) رواه مسلم برقم (١٣٥٤) كتاب: الحج، باب: تحريم مكة وصيدها وخلاها وشجرها ولقطتها إلا لمنشد على الدوام، وابن حزم في \"المحلى\" ٨/ ٢٥٨، والبيهقي في \"السنن الكبرى\" ٥/ ١٩٥.\n(^٤) انظر: \"البيان\" ٤/ ٢٥٨، \"المجموع\" ٧/ ٤٥١.\n(^٥) \"معالم السنن\" ٢/ ١٩٠.\n(^٦) انظر: \"البيان\" ٤/ ٢٥٨.\n(^٧) انظر: \"التفريع\" ١/ ٣٣١.","vol":"3","page":531},{"text":"فرع: لو قطع ما يحرم قطعه هل يضمنه؟ قَالَ مالك: لا، ويأثم (^١).\nوقال الشافعي وأبو حنيفة: نعم. ثمَّ اختلفا، فقال الشافعي: في الشجرة الكبيرة بقرة، وفي الصغيرة شاة (^٢). كما جاء عن ابن عباس وابن الزبير، وبه قَالَ أحمد (^٣). وقال أبو حنيفة: الواجب في الجميع القيمة (^٤). قَالَ الشافعي: ويضمن الخلى بالقيمة (^٥)، والخَلَى والعشب: اسم للرطب، والحشيش: اسم لليابس منه عَلَى الأشهر، والكلأ يطلق عليهما.\nفرع: يجوز عند الشافعي ومن وافقه رعي البهائم في كلأ الشجر (^٦).\nوقال أبو حنيفة (^٧) وأحمد (^٨) ومحمد: لا يجوز.\nالرابع بعد العشرين:\nقوله: (\"وَلْيُبَلِّغِ الشَّاهِدُ الغَائِبَ\") فيه صراحة بنقل العلم وإشاعة السنن والأحكام، وهو إجماع، وقد أسلفنا ذَلِكَ، وكل من حضر شيئًا وعاينه فقد شهده، وقيل: لَهُ شاهد. والغائب: من غاب عنه، وهذا اللفظ قَدْ جاء في عدة أحاديث، وقد ذكر البخاري منها ثلاثة (^٩).\n_________\n(^١) انظر: \"عيون المجالس\" ٢/ ٨٨٠، \"الذخيرة\" ٣/ ٣٣٧.\n(^٢) انظر: \"البيان\" ٤/ ٢٦٠، \"المجموع\" ٧/ ٤٥٥.\n(^٣) انظر: \"المغني\" ٥/ ١٨٨، \"الفروع\" ٣/ ٤٧٨.\n(^٤) انظر: \"بدائع الصنائع\" ٢/ ٢١٠، \"البحر الرائق\" ٣/ ٧٧.\n(^٥) انظر: \"البيان\" ٤/ ٢٦١.\n(^٦) \"البيان\" ٤/ ٢٦١، \"المجموع\" ٧/ ٤٥٧.\n(^٧) \"بدائع الصنائع\" ٢/ ٢١٠.\n(^٨) وللحنابلة وجهان: أحدهما: لا يجوز، والآخر: يجوز. انظر: \"الكافي\" ٢/ ٣٩٦، \"المغني\" ٥/ ١٨٧ - ١٨٨.\n(^٩) منها حديث هذا الباب وحديث ابن عباس يأتي برقم (١٧٣٩) كتاب: الحج، باب: الخطبة أيام منى.","vol":"3","page":532},{"text":"الخامس بعد العشرين:\nقول عمرو لأبي شريح: (أنا أعلم منك يا أبا شريح) إلى آخره. هو كلامه ولم يسنده إلى رواية، وقد شنع عليه ابن حزم في ذَلِكَ في \"محلاه\" في كتاب الجنايات، فقال: لا كرامة للطيم الشيطان الشرطي الفاسق، يريد أن يكون أعلم من صاحب رسول الله - ﷺ -، قَالَ: وهذا الفاسق هو العاصي لله ولرسوله ومن ولَّاه أو قلده، وما حامل الخَرْبة في الدنيا والآخرة إلا هو ومن أمره وأيده وصوب قوله (^١).\nوكان ابن حزم إنما ذكر ذَلِكَ؛ لأن عمرًا ذكر ذَلِكَ عَلَى اعتقاده في ابن الزبير، وقد اعترض عليه أيضًا غير واحد في ذَلِكَ.\nقَالَ ابن بطال: ما قاله ليس بجواب؛ لأنه لم يختلف معه في أن من أصاب حدًّا في غير الحرم ثمَّ لجأ إلى الحرم هل يقام عليه، وإنما أنكر عليه أبو شريح بعثه البعوث إلى مكة واستباحة حرمتها بنصب الحرب عليها، فحاد عمرو عن الجواب، واحتج أبو شريح بعموم الحديث، وذهب إلى أن مثله لا يجوز أن يستباح بعد ولا ينصب الحرب عليها بقتال بعدما حرمها الشارع (^٢).\nوقال القرطبي: قول عمرو ليس بصحيح للذي تمسك به أبو شريح، وحاصل كلام عمرو أنه تأويل غير معضود بدليل (^٣).\nفرع: هل تأويل الصحابي للحديث أولى ممن يأتي بعده؛ لأنه أعلم بمخرجه أم لا إِذَا لم يصبه؟ خلاف.\n_________\n(^١) \"المحلى\" ١٠/ ٤٩٨.\n(^٢) \"شرح ابن بطال\" ١/ ١٨٠.\n(^٣) \"المفهم\" ٣/ ٤٧٥.","vol":"3","page":533},{"text":"قَالَ المازري في \"شرح البرهان\": مخالفة الراوي لما رواه مخالفة كلية أو ظاهرة عَلَى وجه التخصيص، أو لتأويل محتمل أو مجمل كله، فيه خلاف. وعند الشافعي: العبرة بما روى لا بما رأى خلافًا لأبي حنيفة (^١).\nوقال الرازي: ظاهر مذهب الشافعي أنه إن كان تأويله مخالفًا للظاهر رجع إلى الحديث، وإن كان أحد محتملاته الظاهرة رجع إليه (^٢).\nالسادس بعد العشرين:\nمعنى \"لا يعيذ\": لا يعصم. والاستعاذة: الاستجارة بالشيء والاعتصام به. والفار: الهارب. والخَرْبَة: بفتح الخاء المعجمة وسكون الراء عَلَى المشهور في جميع الروايات غير الأصيلي فقال: بضم الخاء أي: الفعلة الواحدة (^٣).\nورواه بعضهم كما ذكره ابن بَزيزة: بخزية -بالمثناة تحت- وأصلها: سرقة الإبل وكذا الخرابة، وتطلق عَلَى كل جناية سواء كانت في الإبل أو غيرها. والحرابة -بالحاء المهملة- تقال في كل شيء، وقد سلف تفسيرها بالسرقة، وفي موضع آخر منه: بالبلية، ذكره في المغازي (^٤).\nوالأول رواية المستملي. وقال الخليل: هي الفساد في الدين من الخارب: وهو اللص المفسد، وقيل: هي العيب (^٥).\n_________\n(^١) \"إيضاح المحصول من برهان الأصول\" للمازري ص ٣٢٨.\n(^٢) \"المحصول\" للرازي ٤/ ٦٣١.\n(^٣) انظر: مادة (خرب) في \"الصحاح\" للجوهري ١/ ١١٨، \"غريب الحديث\" ٢/ ٣١٤، \"النهاية في غريب الحديث\" ٢/ ١٧.\n(^٤) سيأتي برقم (٤٢٩٥) كتاب: المغازي، باب: منزل النبي - ﷺ -.\n(^٥) ورد بهامش الأصل (س): ثم بلغ في الثالث بعد الثلاثين كتبه مؤلفه غفر الله له.","vol":"3","page":534},{"text":"<span data-type='title' id=toc-285>٣٨ - باب إِثْمِ مَنْ كَذَبَ عَلَى النَّبِىِّ - ﷺ </span>-\n١٠٦ - حَدَّثَنَا عَلِيُّ بْنُ الجَعْدِ قَالَ: أَخْبَرَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي مَنْصُورٌ قَالَ: سَمِعْتُ رِبْعِيَّ بْنَ حِرَاشٍ يَقُولُ: سَمِعْتُ عَلِيًّا يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَكْذِبُوا عَلَيَّ، فَإِنَّهُ مَنْ كَذَبَ عَلَيَّ فَلْيَلِجِ النَّارَ\". [مسلم: ١ - فتح: ١/ ١٩٩]\n\n١٠٧ - حَدَّثَنَا أَبُو الوَليدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ جَامِعِ بْنِ شَدَّادٍ عَنْ عَامِرِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ قَالَ: قُلْتُ لِلزُّبَيْرِ: إِنيِّ لَا أَسْمَعُكَ تُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ - كَمَا يُحَدِّثُ فُلَانٌ وَفُلَانٌ. قَالَ: أَمَا إِنِّي لَمْ أُفَارِقْهُ ولكن سَمِعْتُهُ يَقُولُ: \"مَنْ كَذَبَ عَلَيَّ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ\". [فتح: ١/ ٢٠٠]\n\n١٠٨ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ عَبْدِ العَزِيزِ، قَالَ أَنَسٌ: إِنَّهُ لَيَمْنَعُنِي أَنْ أُحَدِّثَكُمْ حَدِيثًا كَثِيرًا أَنَّ النَّبِيَّ - ﷺ - قالَ: \"مَنْ تَعَمَّدَ عَلَى كَذِبًا فَلْيَتبوَّأْ مَقعَدَهُ مِنَ النَّارِ\". [مسلم: ٢ - فتح: ١/ ٢٠١]\n\n١٠٩ - حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يقُولُ: \"مَنْ يَقُلْ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتبوَّأْ مَقْعَدَهُ مِنَ النَّارِ\". [فتح: ١/ ٢٠١]\n\n١١٠ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تَسَمَّوْ ابِاسْمِي، وَلَاَ تَكْتَنُوا بِكُنْيَتِي، وَمَنْ رَآنِي فِي المَنَامِ فَقَدْ رَآنِي، فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ فِي صُورَتِي، وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ\". [٣٥٣٩، ٦١٨٨، ٦١٩٧، ٦٩٩٣ - مسلم: ٣/ ٢١٣٤، ٢٢٦٦ - فتح: ١/ ٢٠٢]\nحدثنا عَلِيُّ بْنُ الجَعْدِ أَنَا شُعْبَةُ أَخْبَرَنِي مَنصُورٌ قَالَ: سَمِعْتُ رِبعِيَّ بْنَ حِرَاشٍ يَقُولُ: سَمِعْتُ عَلِيًّا يَقُولُ: قَالَ رسول الله - ﷺ -: \"لَا تَكْذِبُوا عَلَيَّ، فَإِنَّهُ مَنْ كَذَبَ عَلَيَّ فَلْيَلِجِ النَّارَ\".\nحَدَّثنَا أَبُو الوَليدِ ثنا شُعْبَةُ، عَنْ جَامِعِ بْنِ شَدَّادٍ، عَنْ عَامِرِ بْنِ عَبْدِ اللهِ","vol":"3","page":535},{"text":"ابْنِ الزُّبَيْرِ، عَنْ أَبِيهِ قَالَ: قُلْتُ لِلزُّبَيْرِ: إِنِّي لَا أَسْمَعُكَ تُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ - كَمَا يُحَدِّثُ فُلَانٌ وَفُلَانٌ. قَالَ: أَمَا إِنِّي لَمْ أُفَارِقْهُ ولكن سَمِعْتُهُ يَقُولُ: \"مَنْ كَذَبَ عَلَيَّ فَلْيَتبوَّأْ مَقْعَدَهُ مِنَ النَّارِ\".\nحَدَّثنَا أَبُو مَعْمَرٍ، ثنا عَبْدُ الوَارِثِ، عَنْ عَبْدِ العَزِيزِ، قال: قَالَ أَنَسٌ: إِنَّهُ لَيَمْنَعُنِي أَنْ أُحَدِّثَكُمْ حَدِيثًا كَثيرًا أَن النَّبِيَّ - ﷺ - قَالَ: \"مَنْ تَعَمَّدَ عَلَيَّ كَذِبًا فَلْيَتبوَّأْ مَقْعَدَهُ مِنَ النَّارِ\".\nحَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، قَالَ: ثنا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يقُولُ: \"مَنْ يَقُلْ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ\".\nحَدَّثنَا مُوسَى، ثنا أَبُو عَوَانَةَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تَسَمَّوْا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي، وَمَنْ رَآنِي فِي المَنَام فَقَدْ رَآنِي، فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ فِي صُورَتِي، وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتبوَّأْ مَقْعَدَهُ مِنَ النَّارِ\".\nالكلام عَلَى هذِه القطعة من وجوه:\nأحدها:\nحديث علي - ﵁ -، أخرجه مسلم في المقدمة من حديث غُنْدر، عن شعبة به (^١). وحديث (ابن الزبير) (^٢) من أفراده.\nوزاد أبو داود فيه: \"متعمدًا\" (^٣) والمحفوظ في البخاري والنسائي\n_________\n(^١) \"صحيح مسلم\" (١) المقدمة، باب: تغليظ الكذب على رسول الله - ﷺ -.\n(^٢) بهامش الأصل تعليق نصه: صوابه حذف ابن؛ لأن الحديث من مسند الزبير لا من مسند ابنه.\n(^٣) \"سنن أبي داود\" (٣٦٥١) كتاب: العلم، باب: التشديد في الكذب على رسول الله - ﷺ -.","vol":"3","page":536},{"text":"حذفها (^١).\nوحديث أنس أخرجه مسلم عن زهير، عن ابن عُلَيَّة، عن عبد العزيز به (^٢). ودعوى الحميدي في \"جمعه\" (^٣) أنه من أفراد مسلم غريب، فإنه في البخاري كما تراه.\nوحديث سلمة من ثلاثيات البخاري، وهو من أفراده. وحديث أبي هريرة سيأتي واضحًا في الأدب إن شاء الله (^٤)، وأخرجه مسلم أيضًا (^٥)، وأخرجه مع البخاري أيضًا من حديث المغيرة أيضًا (^٦).\nالوجه الثاني: (في) (^٧) التعريف برواتها كير من سلف:\nأما حديث علي فراويه أمير المؤمنين علي بن أبي طالب -واسمه عبد مناف بن عبد المطلب بن هاشم- ابن عم النبي - ﷺ - وصهره، وأحد العشرة المشهود لهم بالجنة، وأحد الستة، كناه النبي - ﷺ - أبا تراب، وأمه فاطمة بنت أسد بن هاشم، وهي أول هاشمية ولدت هاشميًّا، أسلمت وهاجرت إلى المدينة، وتوفيت وصلى عليها النبي - ﷺ - ونزل قبرها -وكان علي أصغر من جعفر وعَقِيل وطالب، وهو أول الناس إسلامًا في قول جماعة، قيل: إنه أسلم وهو ابن عشر سنين وقيل: خمس عشرة.\n_________\n(^١) \"السنن الكبرى\" ٣/ ٤٥٧ (٥٩١٢) كتاب: العلم، باب: من تعلم؛ ليقال: فلان تعلم.\n(^٢) \"صحيح مسلم\" (٢) المقدمة، باب: تغليظ الكذب على رسول الله - ﷺ -.\n(^٣) \"الجمع بين الصحيحين\" ٢/ ٦٥٢ (٢١٥٣).\n(^٤) سيأتي برقم (٦١٨٨) كتاب: الأدب، باب: قول النبي - ﷺ - \"تسموا باسمي … \".\n(^٥) \"صحيح مسلم\" (٣) المقدمة، باب: تغليظ الكذب على رسول الله - ﷺ -.\n(^٦) سيأتي برقم (١٢٩١) كتاب: الجنائز، باب: ما يكره من النياحة على الميت. وفي \"صحيح مسلم\" (٤) المقدمة، باب: تغليظ الكذب.\n(^٧) زائدة من (ج).","vol":"3","page":537},{"text":"وهاجر إلى المدينة، وشهد بدرًا والمشاهد كلها إلا تبوكًا، فإنه - ﷺ - خلفه عَلَى أهله، وآخاه رسول الله - ﷺ - مرتين، وقال في كل منهما: \"أنت أخي في الدنيا والآخرة\" (^١) وفضائله مشهورة، وسيأتي بعضها حيث ذكره البخاري إن شاء الله (^٢).\nوحديث: \"أنا مدينة العلم\" (^٣) وفي لفظ: \"أنا دار الحكمة وعلي\nبابها\" (^٤) منكر كما قاله الترمذي. ولي الخلافة خمس سنين وقيل:\n_________\n(^١) رواه الترمذي (٣٧٢٠) كتاب: المناقب، باب: مناقب علي. وابن عدي في \"الكامل\" ٢/ ٥١٠ ترجمة حكيم بن جبير. والحاكم ٣/ ١٤ كتاب: الهجرة كلهم من حديث ابن عمر. قال الألباني في \"السلسة الضعيفة\" (٣٥١): موضوع.\n(^٢) ستأتي برقم (٣٧٠١ - ٣٧٠٧) كتاب: فضائل الصحابة، باب: مناقب علي.\n(^٣) رواه ابن عدي في \"الكامل\" ٤/ ٤٧٣ (٨٤٠)، ٦/ ١٣٠ (١٢٤٤). والطبراني ١١/ ٦٥ - ٦٦. والحاكم ٣/ ١٢٦ كتاب: معرفة الصحابة. والخطيب في \"تاريخ بغداد\" ١١/ ٤٨ ترجمة عبد السلام بن صالح، وفي إسناده عبد السلام بن صالح. قال ابن حبان في \"المجروحين\" ٢/ ١٥١ ترجمة عبد السلام بن صالح يروي عن حماد بن زبد وأهل العراق العجائب في فضائل علي وأهل بيته، لا يجوز الاحتجاج به إذا انفرد، وهو الذي روى عن أبي معاوية، عن الأعمش، عن مجاهد، عن ابن عباس، فذكره. وقال: هذا لا أصل له، ليس من حديث ابن عباس ولا مجاهد ولا الأعمش ولا أبي معاوية حدث به.\nوقال الحاكم: صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي فقال: بل موضوع، وقال: أبو الصلت لا ثقة ولا مأمون. وقال الهيثمي في \"المجمع\" ٩/ ١١٤: رواه الطبراني وفيه عبد السلام بن صالح وهو ضعيف. وقال ابن الجوزي في \"الموضوعات\" ٢/ ١١٠ - ١١٨ (٦٥٤ - ٦٦٦): في ذكر مدينة العلم: وفيه عن علي، وابن عباس، وجابر …\nثم ذكر طرق كل حديث وأوضح ما بها من علل وذكر ما فيها من وضع.\nوقاو الألباني في \"الضعيفة\" (٢٩٥٥): موضوع.\n(^٤) رواه الترمذي (٣٧٢٣) كتاب: المناقب، باب: مناقب علي بن أبي طالب. وراجع التخريج السابق.","vol":"3","page":538},{"text":"إلا شهرًا، بويع لَهُ بعد عثمان لكونه أفضل الصحابة حينئذ.\nروي لَهُ خمسمائة حديث وستة وثمانون حديثا، اتفقا منها عَلَى عشرين، وانفرد البخاري بتسعة ومسلم بخمسة عشر. روى عنه بنوه الثلاثة: الحسن، والحسين، ومحمد بن الحنفية، وخلق.\nضربه عبد الرحمن بن ملجم المرادي -وهو من حمير- بسيف مسموم فأوصله دماغه في ليلة الجمعة ومات بالكوفة ليلة الأحد تاسع عشر رمضان سنة أربعين.\nولما ضربه ابن ملجم قَالَ: فزت ورب الكعبة، ولما فرغ من وصيته قَالَ: السلام عليكم ورحمة الله وبركاته، ثمَّ لم يتكلم إلا بلا إله إلا الله حتَّى مات عن ثلاث وستين سنة في قول الأكثر. وكان آدم اللون، أصلع ربعة أبيض الرأس واللحية وربما خضب لحيته.\nوأولاده: الحسن، والحسين، ومحسن، وأم كلثوم من فاطمة، ومحمد بن الحنفية وغيره من غيرها. وليس في الصحابة من اسمه علي بن أبي طالب غيره. وإن كان في الرواة علي بن أبي طالب ثمانية سواه ذكرتهم في \"العدة في معرفة رجال العمدة\" وبسطت فيه ترجمته وقد أُفردت بالتأليف (^١).\nوأما الراوي عنه فهو ربعي بن حراش-بكسر الحاء المهملة- بن جحش بن عمرو بن عبد الله بن مالك بن غالب بن قطيعة بن عبس بن بغيض بن ريث بن غطفان بن قيس (بن) (^٢) سعد بن غيلان بن مضر\n_________\n(^١) انظر: \"معرفة الصحابة\" ٤/ ١٩٦٨ (٢٠٢٦)، \"الاستيعاب\" ٣/ ١٩٧ (١٨٧٥)، \"أسد الغابة\" ٤/ ٩١ (٣٧٨٣) - \"الإصابة\" ٢/ ٥٠٧ (٥٦٨٨).\n(^٢) زائدة من (ج)، (ف).","vol":"3","page":539},{"text":"الغطفاني العبسي -بالموحدة- أبو مريم الكوفي، أخو مسعود الذي تكلم بعد الموت (^١)، وأخوهما ربيع.\nقَالَ الكلبي: كتب النبي - ﷺ - إلى حراش بن جحش، فحرق كتابه، وليس لربعي عقب، والعقب لأخيه مسعود.\nقَالَ ابن سعد: روى عن عمر وعلي، وخرشة بن (الحر) (^٢)، قَالَ: قيل لشعبة: أدرك ربعي عليًّا؟. قَالَ: نعم حدّث عن علي. ولم يقل: سمع (^٣). وعن أبي الحسن القابسي أنه لم يصح لربعي سماع من علي غير هذا الحديث، وقدم الشام وسمع خطبة عمر بالجابية.\nقَالَ العجلي: تابعي ثقة، لم يكذب كذبة قط، وكان لَهُ ابنان يعصيان عَلَى الحجاج، فقيل للحجاج: إنه لم يكذب كذبة قط، فلو أرسلت إليه فسألته عنهما، فأرسل إليه. فقال: أين ابناك؟ فقال: هما في البيت. فقال: قد عفونا عنهما بصدقك (^٤).\nوقيل: إنه آلى أن لا يفتر ضاحكًا حتَّى يعلم أين مصيره، فما ضحك إلا بعد موته. توفي في خلافة عمر بن عبد العزيز. وقيل: توفي سنة أربع ومائة (^٥).\n_________\n(^١) كذا في \"تهذيب الكمال\" ٩/ ٥٤ (١٨٥٠) في ترجمة ربعي بن حراش، في \"الحلية\" ٤/ ٣٦٧ أن الذي تكلم بعد الموت الربيع، وفي \"سير أعلام النبلاء\" ٤/ ٣٥٩ (١٣٩) في ترجمة ربعي، ذكر أنه العبد الصالح مسعود، ثم ذكر رواية أبي نعيم المثبت فيها الربيع، والله أعلم بالصواب.\n(^٢) في (ج): الحسن، والذي في \"الطبقات\": الحر.\n(^٣) \"طبقات ابن سعد\" ٦/ ١٢٧.\n(^٤) \"معرفة الثقات\" ١/ ٣٥٠ (٤٤٧).\n(^٥) انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٣٢٧ (١١٠٦)، \"الجرح والتعديل\" ٣/ ٥٠٩ (٢٣٠٧)، \"تاريخ بغداد\" ٨/ ٤٣٣، \"تهذيب الكمال\" ٩/ ٥٤ (١٨٥٠).","vol":"3","page":540},{"text":"وأما الراوي عنه فهو منصور بن المعتمر بن عبد الله بن رُبيعة -بضم الراء- أبو عتاب. ويقال: ابن المعتمر بن عتاب بن عبد الله. ويقال: ابن المعتمر بن عباد بن فرقد الكوفي السلمي، المجمع عَلَى جلالته وتوثيقه وفضله وصلاحه وعبادته.\nروى عن أبي وائل وغيره، وعنه السفيانان وخلق. قَالَ: ما كتبت حديثًا قط. ومناقبه جمة. وهو أتقن من الأعمش، أُكْره عَلَى قضاء الكوفة، وكان فيه تشيع.\nويقال: إنه صام أربعين سنة وقام ليلها وعمش من البكاء. مات سنة اثنتين وثلاثين ومائة (^١).\nوأما حديث الزبير: فراويه حواري النبي - ﷺ - وابن عمته الزبير بن العوام بن خويلد بن أسد بن عبد العزى بن قصي بن كلاب. يلتقي مع النبي - ﷺ - في الأب الخامس وهو أول من سلَّ سيفه في سبيل الله، وأمه صفية بنت عبد المطلب، هاجرت إلى المدينة، وهو أحد العشرة، وأحد الستة الشورى.\nآخى رسول الله - ﷺ - بينه وبين عبد الله بن مسعود من المهاجرين، وبينه وبين سلمة بن سلامة بن وقش من الأنصار، شهد بدرًا والمشاهد كلها واليرموك وفتح مصر، وهاجر الهجرتين، وأسلم وهو ابن ست عشرة سنة. وكان أسمر. وقيل: أبيض. ربعة معتدل اللحم أشعر الكتف طويلًا تخط رجلاه بالأرض إِذَا ركب الدابة.\nروى عنه ابناه عبد الله، وعروة، ونافع بن جبير. استشهد يوم الجمل\nفي جمادى الأولى سنة ست وثلاثين، وكان ترك القتال وانصرف بوادي\n_________\n(^١) تقدمت ترجمته في حديث (٧٠).","vol":"3","page":541},{"text":"السباع بناحية البصرة، فقتله عمرو بن جرموز بغيًا وظلما، وقبره هناك، وسنه بضع وستون. وقيل: خمس وسبعون. وكان لَهُ ألف مملوك يؤدون الخراج إليه، فيتصدق به في مجلسه، ما يقوم منه بدرهم، روي لَهُ ثمانية وثلاثون حديثًا، اتفقا منها عَلَى حديثين، وانفرد البخاري بسبعة (^١).\nوراويه عنه ولده عبد الله (ع) أبو بكر وأبو خبيب أمير المؤمنين، روى عنه أخوه عروة، وابنه عامر وكان نهاية في الشجاعة، غاية في العبادة، استخلف سنة أربع وستين. ومات شهيدًا في حصر الحجاج له بالبيت العتيق سنة ثلاث وسبعين (^٢).\nوراويه عنه ولده عامر (ع) بن عبد الله أبو الحارث المدني أخو عباد وحمزة وثابت وخبيب وموسى وعمر كان عابدًا فاضلًا ثقة. مات قبل هشام أو بعده بقليل، ومات هشام سنة أربع وعشرين ومائة (^٣).\nوالراوي عنه جامع بن شداد المحاربي أبو صخرة، وقيل: أبو صخر الكوفي الثقة روى عنه شعبة وغيره، وهو قليل الحديث، لَهُ نحو عشرين\n_________\n(^١) انظر ترجمته في: \"معرفة الصحابة\" ١/ ١٠٤ (٦)، \"الاستيعاب\" ٢/ ٨٩ (٨١١)، \"أسد الغابة\" ٢/ ٢٤٩ (١٧٣٢)، \"الإصابة\" ١/ ٥٤٥ (٢٧٨٩).\n(^٢) وانظر ترجمته في: \"الطبقات\" ٣/ ١٠٠، \"معرفة الصحابة\" ٣/ ١٣١ (١٠٠٠)، و\"الاستيعاب\" ٢/ ٨٩، \"أسد الغابة\" ٢/ ٢٤٩ (١٧٣٢)، و\"الإصابة\" ١/ ٥٤٥.\n(^٣) سمع من أنس بن مالك وأبيه، وعمرو بن سليم، وعنه بيان بن بشر وخارجة وسلمة بن دينار وابن جريج وغيرهم. قال أحمد بن حنبل: ثقة، من أوثق الناس.\nوقال ابن معين وأبو حاتم والنسائي: ثقة. قال مالك: كان يغتسل كل يوم طلعت شمسه. روى له الجماعة.\nانظر ترجمته في: \"الطبقات الكبرى\" القسم المتمم ص ١١٠، \"التاريخ الكبير\" ٦/ ٤٤٨ (٢٩٥١)، \"معرفة الثقات\" ٢/ ١٤ (٨٢٦) \"الجرح والتعديل\" ٦/ (١٨١٠)، \"ثقات\" ابن حبان ٥/ ١٨٦، \"تهذيب الكمال\" ١٤/ ٥٧ (٣٠٤٩).","vol":"3","page":542},{"text":"حديثًا، مات سنة ثماني عشرة ومائة، وقيل: سنة ثمانٍ وعشرين (^١).\nوأما حديث أنس: ففيه عبد العزيز بن صهيب البُنَاني مولاهم الأعمى التابعي الحجة، وعنه شعبة وغيره، مات سنة ثلاثين ومائة، وقد سلف أيضًا.\nوأما حديث سلمة فراويه سلمة (ع) بن عمرو بن الأكوع (^٢) سنان الأسلمي أحد من بايع تحت الشجرة. عنه ابنه إياس، ومولاه يزيد بن أبي عبيد، وكان راميًا محسنًا يسبق الفرس، مات سنة أربع وسبعين عن ثمانين سنة، أحاديثه سبعة وسبعون حديثًا، اتفقا منها عَلَى ستة عشر، وانفرد البخاري بخمسة ومسلم بتسعة، كلمه الذئب، وقيل: إنه شهد مؤتة، ولما قتل عثمان خرج إلى الربذة، فتزوج هناك وأقام بها إلى قبل موته بليال، فنزل المدينة ومات بها (^٣).\nوالراوي عنه يزيد (ع) بن أبي عبيد مولاه، كنيته أبو خالد، روى عنه مكي وغيره، ومات سنة ست أو سبع وأربعين ومائة (^٤).\n_________\n(^١) قال عنه يحيى بن معين وأبو حاتم والنسائي: ثقة. وقال العجلي: هو شيخ عالٍ ثقة وهو من قدماء شيوخ سفيان وكان شيخًا عاقلًا ثقة ثبتًا.\nانظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣١٨، \"التاريخ الكبير\" ٢/ ٢٤٠ - ٢٤١ (٢٣٢٢)، \"معرفة الثقات\" ١/ ٢٦٥ (٢٠٩)، \"الجرح والتعديل\" ٢/ ٥٢٩ (٢٢٠١)، \"تهذيب الكمال\" ٤/ ٤٨٦ (٨٨٩).\n(^٢) ورد بهامش الأصل: واسم الأكوع: سنان بن عبد الله بن قشير، وكنية سلمة أبو إياس وأبو مسلم.\n(^٣) انظر: \"معرفة الصحابة\" ٣/ ١٣٣٩ (١٢١٩)، \"الاستيعاب\" ٢/ ١٩٨ - ١٩٩ (١٠٢١)، \"أسد الغابة\" ٢/ ٤٢٣ (٢١٥٤)، \"الإصابة\" ٢/ ٦٦ - ٦٧ (٣٣٨٩).\n(^٤) يزيد بن أبي عبيد الحجازي الأسلمي مولى سلمة بن الأكوع، روى عن مولاه، وعمير مولى لأبي اللحم، وهشام بن عروة. وروى عنه بكير بن الأشج ويحيى القطان وأبو عاصم وغيرهم. قال أبو داود: ثقه. وذكره ابن حبان في \"الثقات\". =","vol":"3","page":543},{"text":"وأما حديث أبي هريرة: ففيه موسى وهو: ابن إسماعيل التبوذكي، سلف، وأبو عَوَانة، واسمه: الوضاح. وقد سلف أيضًا.\nوأبو حصين بفتح الحاء -كما سلف في الفصول أول الكتاب- واسمه: عثمان بن عاصم بن حصين الكوفي، سمع ابن عباس وأبا صالح وغيرهما، وعنه: شعبة، والسفيانان، وخلق، وكان ثقة ثبتًا صاحب سنة، من حفاظ الكوفة، مات سنة سبع أو ثمان وعشرين ومائة (^١).\nالوجه الثالث: في فوائده:\nوهو حديث جليل حفيل متواتر مقطوع به لا يوجد لَهُ مشابه في طرقه وكثرتها. قَالَ الحافظ أبو بكر البزار: رواه مرفوعًا نحو من أربعين صحابيًا (^٢).\nوقال ابن الصلاح: إنه حديث بلغ عدد التواتر، رواه الجم الكبير من\n_________\n= وقال ابن معين: ثقة. وقال العجلي: حجازي تابعي ثقة.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٣٤٨ - ٣٤٩ (٣٢٧٨)، \"معرفة الثقات\" ٢/ ٣٦٦ (٢٠٢٦)، \"الجرح والتعديل\" ٩/ ٢٨٠ (١١٧٧)، \"الثقات\" ٥/ ٣٥٣، \"تهذيب الكمال\" ٣٢/ ٢٠٦ (٧٠٢٨).\n(^١) ويقال: عثمان بن عاصم بن كثير بن زيد بن مرة، أبو حصين الأسدي، قال أبو حاتم: يقال: إنه من ولد عبيد بن الأبرص الشاعر. قال عبد الرحمن بن مهدي: أربعة بالكوفة لا يختلف في حديثهم، فمن اختلف عليهم فهو مخطئ، ليس هم، منهم: أبو حصين الأسدي. وأثنى عليه أحمد بن حنبل، وقال العجلي: كان شيخًا عاليًا وكان صاحب سنة، وقال أيضًا: كوفي ثقة. وقال يحيى وأبو حاتم ويعقوب بن شيبة والنسائي وابن خِراش: ثقة.\nانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٢١، \"التاريخ الكبير\" ٦/ ٢٤٠ (٢٢٧٧)، \"معرفة الثقات\" ٢/ ١٢٩ (١٢١٣) \"تهذيب الكمال\" ١٩/ ٤٠١ (٣٨٢٨).\n(^٢) \"مسند البزار\" ٣/ ١٨٨.","vol":"3","page":544},{"text":"الصحابة، قيل: إنهم يبلغون ثمانين نفسًا، ولم يزل في اشتهار وكثرة طرق في هذِه الأزمان (^١).\nوحكى أبو بكر الصيرفي (^٢) في \"شرح الرسالة\": إنه رواه أكثر من ستين صحابيًا، وجمع الحافظ أبو الحجاج يوسف بن خليل الدمشقي (^٣) طرقه في جزء ضخم بلغ رواته فوق سبعين صحابيًا، وذكر في جملة من رواه العشرة إلا عبد الرحمن بن عوف.\nوبلغ بهم الطبراني (^٤) وابن منده سبعة وثمانين، منهم العشرة، ويجتمع من كلام ابن منده في \"مستخرجه\" وكلام ابن خليل نحو المائة.\nوقال بعضهم: رواه مائتان من الصحابة، ولم يزل في ازدياد. وقال ابن دحية (^٥) في كلامه عَلَى رجب بعد أن قَالَ روي من نحو تسعين صحابيًّا: قد أخرج من نحو أربعمائة طريق. قَالَ بعضهم: ولا يُعْرَف حديثٌ اجتمع عَلَى روايته العشرة سواه. وليس كما ذكر، فقد اجتمع ذَلِكَ في رفع اليدين والمسح عَلَى الخفين، كما أوضحته في تخريج أحاديث الرافعي (^٦) ولله الحمد.\n_________\n(^١) \"علوم الحديث\" ص ٢٦٩.\n(^٢) سبق ترجمته في المقدمة.\n(^٣) هو ابن قراجا عبد الله الإمام المحدث الصادق، الرحال النقال، شيخ المحدثين. ولد سنة خمس وخمسين وخمسمائة، طلب العلم في قرابة الثلاثين، كان حسن الخلق مرضي السيرة، قال ابن الحاجب: متقن، حافظ ثقة، سمع من البوصيري وإسماعيل بن ياسين وجماعة، وعنه الدمياطي وابن الظاهري وآخرون. توفي سنة ثماني وأربعين وست مائة.\nانظر ترجمته في: \"تاريخ الإسلام\" ٤٧/ ٤٠٦ (٥٤٢)، \"سير أعلام النبلاء\" ٢٣/ ١٥، \"تذكرة الحفاظ\" ٤/ ١٤١٠، \"شذرات الذهب\" ٥/ ٢٤٣.\n(^٤) في \"طرق حديث من كذب عليّ متعمدًا\" ط: المكتب الإسلامي.\n(^٥) ورد بهامش الأصل: نقله النووي في \"شرح مسلم\" في المقدمة.\n(^٦) \"البدر المنير\" ٣/ ٥، ٣/ ٤٥٩.","vol":"3","page":545},{"text":"إِذَا تقرر ذَلِكَ فالكلام عليه من وجوه:\nأحدها: معنى: \"فَلْيَتَبَوَّأْ (مَقْعَدَهُ مِنَ النَّارِ) (^١) \" فليتخذ، وقال الخطابي: تبوأ بالمكان إِذَا أخذه موضعًا لمقامه، وأصله من مباءة الإبل، وهي أعطانها (^٢).\nوالمعنى بالحديث: لينزل منزله منها، وإن كان بلفظ الأمر فمعناه:\nالخبر. أي: أن الله يبوؤه مقعده من النار، أو أنه استوجب ذَلِكَ واستحقه فليوطن نفسه عليه. ويوضحه ما جاء في بعض طرق مسلم (^٣)، وفي حديث علي السالف: \"فليلج النار\" وقيل: معناه: التهديد والوعيد.\nوقال الطبري: هو عَلَى معنى الدعاء منه - ﷺ - أي: بوأه الله ذَلِكَ والمعنى: أنَّ هذا جزاؤه وقد يعفي عنه، وكل ما جاء من الوعيد بالنار لأهل الكبائر غير الكفر ينزل عَلَى هذا ومنه: \"لا يدخل الجنَّةَ نَمَّام\" (^٤) أي: جزاؤه أن لا يدخل الجنة.\nثانيها: الكذب عند الأشاعرة: الإخبار عن الشيء عَلَى خلاف ما هو عليه، وإن كان سهوًا، واشترطت فيه المعتزلة العمدية، ودليل الخطاب في هذِه الأحاديث عليهم؛ لأنه يدل عَلَى أن من لم يتعمد يقع عليه اسم\n_________\n(^١) زيادة من (ج).\n(^٢) \"أعلام الحديث\" ١/ ٢١٢.\n(^٣) \"صحيح مسلم\" (٣) المقدمة، باب: تغليظ الكذب على رسول الله - ﷺ -.\n(^٤) رواه مسلم (١٠٥) كتاب: الإيمان، باب: بيان غلظ تحريم النميمة.\nوأحمد ٥/ ٣٩١، ٣٩٦، وابن أبي الدنيا في \"الصمت\" ص ١٥٣ (٢٥١)، والبزار في \"مسنده\" ٧/ ٣٠١ (٢٨٩٨)، والدولابي في \"الكنى\" ١/ ١٨٤ (٦٢٥) ترجمة: محمد بن أبي إسماعيل. والبيهقي في \"الشعب\" ٧/ ٤٩٢ - ٤٩٣ (١١١٠١).\n- والخطيب في \"تاريخ بغداد\" ٦/ ٢٦٣ (٣٢٩٥) ترجمة: إسماعيل بن إبراهيم الخراساني.","vol":"3","page":546},{"text":"الكذب (^١)، وقيد بالعمد في رواية لبيان أنه يكون سهوًا وعمدًا، والإجماع منعقد عَلَى أن الناسي لا إثم عليه، والمطلق محمول عَلَى المقيد في الإثم.\nثالثها: الأحاديث دالة عَلَى تعظيم حرمة الكذب عليه - ﷺ -، وأنه كبيرة؛ والمشهور أن فاعله لا يكفر إلا أن يستحله خلافًا للجويني حيث قَالَ: يكفر ويراق دمه. وضعفه ولده الإمام، وجعله من هفوات والده. نعم من كذب في حديث واحد عمدًا فسق وردت رواياته كلها وإن تاب، وبه قَالَ أحمد بن حنبل (^٢) وغيره.\nوهو نظير ما قاله مالك في شاهد الزور إِذَا تاب، أنه لا تقبل شهادته.\nوما قاله الشافعي (^٣) وأبو حنيفة فيمن ردت شهادته بالفسق أو العداوة ثمَّ تاب وحسنت (توبته و) (^٤) حالته (^٥)، لا يقبل منه إعادتها لما يلحقه من التهمة في تصديق نفسه، وما قاله أبو حنيفة من أن قاذف المحصن إِذَا تاب لا تقبل شهادته أبدا (^٦).\nوما قاله أيضًا من أنه إِذَا ردت شهادة أحد الزوجين بالآخر ثمَّ مات لا تسمع للتهمة، ولأنها مفسدة عظيمة؛ لأنه يصير شرعًا مستمرًّا إلى يوم القيامة. فجعل ذَلِكَ تغليظًا وزجرًا من الكذب عليه بخلاف غيره.\n_________\n(^١) ورد بهامش الأصل: ثبت من خط المصنف: لم يصح التقييد بالعمد من طريق الزبير في أبي داود.\n(^٢) انظر: \"الأخبار العلميه من الاختيارات الفقهية\" ص ٥١٧.\n(^٣) انظر: \"البيان\" ٣٢٢/ ١٣.\n(^٤) من (ج).\n(^٥) انظر: \"الاختيار لتعليل المختار\" ٢/ ١٧٥.\n(^٦) انظر: \"الاختيار لتعليل المختار\" ٢/ ١٧٦.","vol":"3","page":547},{"text":"قَالَ عبد الله بن المبارك: من عقوبة الكذاب أنه يرد عليه صدقه.\nوخالف النووي فقال: المختار القطع بصحة توبته من ذَلِكَ وقبول روايته بعد صحة التوبة بشروطها، وقد أجمعوا عَلَى قبول رواية من كان كافرًا ثمَّ أسلم، وأجمعوا عَلَى قبول شهادته، ولا فرق بين الرواية والشهادة (^١).\nرابعها: لا فرق في تحريم الكذب عليه - ﷺ - بين ما كان في الأحكام وغيره، كالترغيب والترهيب، فكله حرام من أكبر الكبائر بإجماع من يعتد به، ولا عبرة بالكرَّامية في تجويزهم الوضع في الترغيب والترهيب، وتشبثهم برواية: \"مَنْ كَذَبَ عليَّ متعمدًا ليُضل به\" (^٢) بهذِه الزيادة، ولأنه كذب لَهُ لا عليه.\nوهو من الأعاجيب، فهذِه زيادة باطلة باتفاق الحفاظ، أو أنها\n_________\n(^١) وانظر ما قاله النووي في \"شرح مسلم\" ١/ ٧٠ - ٧١.\n(^٢) رواه بهذِه الزيادة البزار في \"مسنده\" ٥/ ٢٦٢ (١٨٧٦)، والشاشي في \"المسند\" ٢/ ٢١٢ (٧٧٩)، والطحاوي في \"شرح مشكل الآثار\" ٧/ ٤١٥ (٥٤٤٠، ٥٤٤٢) وابن عدي في \"الكامل\" ١/ ٨٤، وأبو نعيم في \"الحلية\" ٤/ ١٤٧، والقضاعي في \"مسند الشهاب\" ١/ ٣٢٩ (٥٦٠) من حديث عبد الله بن مسعود مرفوعًا.\nقال البزار: وهذا الحديث لا نعلم أسنده عن الأعمش، عن طلحة إلا يونس بن بكير وقد رواه غير يونس، عن الأعمش مرسلًا. وقال الطحاوي: وهذا حديث منكر، وليس أحدٌ يرفعه بهذا اللفظ غير يونس بن بكير … وقال ابن عدي: وهذا الحديث اختلفوا فيه على طلحة بن مصرف: فمنهم من أرسله ومنهم من قال: عن علي بدل عبد الله، ويونس بن بكير جود إسناده.\nوقال أبو نعيم: هذا حديث غريب من حديث طلحة والأعمش لم يروه مجودًا مرفوعًا إلا يونس بن بكير.\nوأورده الهيثمي في \"المجمع\" ١/ ١٤٤ وقال: رواه البزار ورجاله رجال الصحيح.\nقلت: وهو عند الترمذي والنسائي دون قوله: ليضل به الناس. اهـ.","vol":"3","page":548},{"text":"للتكثير لقوله تعالى: ﴿فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ﴾ [الأنعام: ١٤٤]، أو أن اللام في \"ليُضِلَّ\" ليست للتعليل بل للصيرورة والعاقبة، والمعنى عَلَى هذا يصير كذبه إلى الإضلال، والكذب لَهُ لما بما لم يخبر به كذب عليه (^١). ثمَّ الواضع عَلَى أقسام بينتها في كتابي \"المقنع في علوم الحديث\" فليراجع منه (^٢).\nخامسها: من روى حديثًا علم أو ظن أنه موضوع فهو داخل في هذا الوعيد، إِذَا لم يبين حال رواته وضعفهم، ويدل عليه أيضًا قوله - ﷺ -: \"مَنْ حدَّث عنِّي بحديثٍ يرى أنه كَذِب فهو أحد الكاذِبين\" (^٣) ومن روى حديثًا ضعيفًا، لا يذكره بصيغة الجزم بخلاف الصحيح والحسن.\nتنبيه:\nينعطف عَلَى ما مضى: قَالَ أبو العباس القرطبي في \"المفهم\":\nاستجاز بعض فقهاء العراق نسبة الحكم الذي دل عليه القياس إلى رسول الله - ﷺ - نسبة قولية وحكاية نقلية، فنقول في ذَلِكَ: قَالَ رسول الله - ﷺ - كذا وكذا.\n_________\n(^١) انظر في ذلك \"شرح مشكل الآثار\" ٧/ ٤١٦، \"شرح مسلم\" للنووي ١/ ٧٠ - ٧١، \"السلسلة الضعيفة\" (١٠١١). فقد بسط الألباني الكلام على هذِه الزيادة بما يكفي.\n(^٢) \"المقنع\" النوع الحادي والعشرون ١/ ٢٣٣ - ٢٣٥ وانظر: \"مقدمة ابن الصلاح\" في النوع الحادي والعشرون ص ٩٩.\n(^٣) رواه الترمذي (٢٦٦٢)، وابن ماجه (٤١)، وأبو داود الطيالسي ٢/ ٦٩ (٧٢٥)، وأحمد ٤/ ٢٥٠، وابن أبي الدنيا في \"الصمت\" ص ٢٥٦ (٥٣٣)، وابن حبان في \"المجروحين\" ١/ ٧، والطبراني ٢٠/ ٤٢٢ - ٤٢٣، وأبو نعيم في \"الحليه\" ٤/ ٣٧٨. وابن عبد البر في \"التمهيد\" ١/ ٤١، والخطيب في \"الجامع لأخلاق الراوي\" ٢/ ٩٨ (١٢٨٧). والبغوي في \"مسند الجعد\" ص ٩٣ (٥٤١) من حديث المغيرة بن شعبة. قال الترمذي: حسن صحيح. وصححه الألباني في \"صحيح سنن الترمذي\" (٢١٤٤).","vol":"3","page":549},{"text":"قَالَ: ولذلك ترى كتبهم مشحونة بأحاديث موضوعة (تشهد) (^١) متونها بأنها موضوعة؛ لأنها تشبه فتاوى الفقهاء، ولا تليق بجزالة كلام سيد المرسلين، مع أنهم لا يقيمون لها سندًا صحيحًا، فهؤلاء شملهم النهي والوعيد (^٢).\nسادسها: ذهب قوم إلى أن هذا الحديث ورد في رجل بعينه، كذب على النبي - ﷺ - في حياته وادعى لقوم أنه رسوله إليهم، فحكم في دمائهم وأموالهم، فأمر - ﷺ - بقتله إن وجد حيًّا وبإحراقه إن وجد ميتًا.\nوالصواب عمومه في كل خبر تعمد به الكذب عليه في الدين والدنيا، ولا يخص بالدين، ولهذا قال - ﷺ -: \"إنَّ كذبًا عليَّ ليس ككذبٍ عَلَى أحدِكم\" (^٣). ومما يؤيد عمومه استدلال عمر والزبير بهذا الوعيد لتوقفهم عن (التحديث) (^٤)، ولو كان في رجل بعينه أو مقصورًا عَلَى سبب لما حذروا، وذكر ابن الجوزي سبب وروده من طرق في مقدمة كتابه \"الموضوعات\" (^٥).\n\nسابعها: فيما يظن دخوله في النهي: اللحن وشبهه، ولهذا قَالَ العلماء: ينبغي للراوي أن يعرف من النحو واللغة والأسماء ما يسلم به من قول ما لم يقل.\nقَالَ الأصمعي: أخوف ما أخاف عَلَى طالب العلم إِذَا لم يعرف\nالنحو أن يدخل في قوله - ﷺ -: \"من كذب علي .. \" الحديث؛ لأنه - ﷺ -\n_________\n(^١) في الأصول: تشبه، والمثبت من \"المفهم\".\n(^٢) \"المفهم\" ١/ ١١٥.\n(^٣) سيأتي برقم (١٢٩١) كتاب: الجنائز، باب: ما يكره من النياحة على الميت.\n(^٤) في (ج): الحديث.\n(^٥) \"الموضوعات\" ١/ ٥٠ - ٥٣.","vol":"3","page":550},{"text":"لم يكن يلحن فمهما لحن الراوي فهو كذب عليه (^١).\nوكان الأوزاعي يعطي كتبه إِذَا كان فيها لحن لمن يصلحها، فإذا صح في روايته كلمة غير مقيدة فله أن يسأل عنها أهل العلم ويرويها عَلَى ما يجوز فيه، روي ذَلِكَ عن أحمد وغيره، قَالَ أحمد: يجب إعراب اللحن؛ لأنهم كانوا لا يلحنون (^٢).\nوقال النسائي فيما حكاه القابسي: إِذَا كان اللحن شيئًا تقوله العرب -وإن كان في غير لغة قريش- فلا يغير لأنه - ﷺ - كان يكلم الناس بلسانهم، وإن كان لا يوجد في كلامهم فالشارع لا يلحن (^٣).\nقَالَ الأوزاعي: كانوا يعربون، وإنما اللحن من حملة الحديث فأعربوا الحديث (^٤). وقيل للشعبي: أسمع الحديث ليس بإعراب، أفأعربه؟ قَالَ: نعم.\nفرع:\nلو صح في الرواية ما هو خطأ، فالجمهور عَلَى روايته عَلَى الصواب، ولا يغيره في الكتاب، بل يكتب في الحاشية: كذا وقع، وصوابه كذا وهو الصواب. وقيل: يغيره ويصلحه، روي ذَلِكَ عن الأوزاعي وابن المبارك وغيرهما، وعن عبد الله بن أحمد بن حنبل قَالَ: كان أبي إِذَا مر به لحن فاحش غيره، وإن كان سهلًا تركه (^٥).\n_________\n(^١) ذكره المزي في \"تهذيب الكمال\" ١٨/ ٣٨٨.\n(^٢) رواه بمعناه الخطيب في \"الكفاية\" ص ٢٨٦.\n(^٣) انظر التخريج السابق.\n(^٤) رواه ابن عبد البر في \"جامع بيان العلم\" ١/ ٣٣٩ (٤٥٤، ٤٥٥) والخطيب في \"الكفاية\" ١/ ٢٩٦.\n(^٥) رواه الخطيب في \"الكفاية\" ص ٢٨٦ - ٢٨٧.","vol":"3","page":551},{"text":"وعن أبي زُرعة أنه كان يقول: أنا أصلح كتابي من أصحاب الحديث إلى اليوم (^١).\nومحل بسط ذَلِكَ \"علوم الحديث\"، وكذا ما يتعلق به من استفهام الكلمة الساقطة عَلَى الراوي من المستملي، وكذا رواية الحديث بالمعنى، وغير ذلك، وقد أوضحت ذَلِكَ في \"علوم الحديث\" (^٢).\nثانيها: توقى جماعة (^٣) من الإكثار في الرواية خوف دخول الوهم عليهم ولقيام غيرهم به.\nوأما حديث أبي هريرة:\n\"تسموا باسمي .. \" إلى آخره، فاختلف في هذا النهي، هل هو عام أو خاص أو منسوخ؟ عَلَى أقوال.\nومذهب الشافعي وأهل الظاهر المنع مطلقًا، ومنع قوم تسمية الولد بالقاسم؛ لكيلا يكون سببًا للتكنية، وقيل: يجوز لمن ليس اسمه محمدًا دون غيره، وفيه حديث (^٤) صحيح، ووقع في بعض نسخ \"الروضة\" التعبير عنه بعكسه، وهو أنه يجوز لمن اسمه محمد دون غيره (^٥)، وهو سهو فاحذره، فإن أحدًا لم يقل به.\n_________\n(^١) رواه الخطيب في \"الكفاية\" ص ٣٧١.\n(^٢) \"المقنع في علوم الحديث\" ١/ ٣٧٨ وما بعده.\n(^٣) ورد بهامش الأصل: بخط المصنف في الهامش: منهم عمر وعلي والزبير وسعد.\n(^٤) ورد بهامش الأصل ما نصه: … المصنف بقوله: (وفيه حديث …) الذي رواه أحمد وأبو داود … من حديث أبي الزبير، عن جابر … \"من تسمى باسمي فلا يكتني بكنيتي، ومن تكنى بكنيتي فلا يتسمى باسمي\". وقال الترمذي: حسن غريب.\nوالبيهقي بعد إخراجه … هذا إسناد صحيح … أيضًا ابن حبان وابن السكن … مذهب أبي حاتم بن حبان.\n(^٥) انظر: \"روضة الطالبين\" ٧/ ١٥.","vol":"3","page":552},{"text":"ومذهب مالك أنه يجوز التكني به مطلقًا، وجعل النهي مختصًّا بحياته (^١)؛ لأن الحديث ورد عَلَى سبب، فإن اليهود تكنوا به، وكانوا ينادون يا أبا القاسم، فيلتفت - ﷺ - فيقولون: لم نَعْنِكَ؛ إظهارًا للإيذاء، وقد زال ذَلِكَ المعنى. قَالَ في \"الروضة\": وهذا المذهب أقرب (^٢).\nومنع قوم، كما قَالَ القاضي التسمية بالقاسم، كيلا يكون سببًا للتكنية (^٣) ويؤيد هذا قوله فيه: \"إنما أنا قاسِم\" (^٤) فأخبر بالمعنى الذي اقتضى اختصاصه بهذِه الكنية.\nوذهب قوم إلى أن النهي منسوخ بالإباحة في حديث علي وطلحة (^٥)، ونقل عن الجمهور وسمى جماعة أبناءهم محمدًا وكنوهم بأبي القاسم.\nوفي \"سنن أبي داود\" من حديث محمد بن الحنفية قَالَ: قَالَ علي: يا رسول الله، إن ولد لي من بعدك ولد أسميه باسمك ونكنيه بكنيتك؟ قَالَ: \"نعم\" (^٦).\nقَالَ أحمد بن عبد الله: ثلاثة تكنوا بأبي القاسم، رخص لهم: محمد بن الحنفية، ومحمد بن أبي بكر، ومحمد بن طلحة بن عبيد الله، وسيأتي لنا عودة إلى هذِه المسألة في كتاب الأدب إن شاء الله تعالى ذلك وقدره، وقد أوضحتها في كتابي \"الخصائص\" (^٧) أيضًا.\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٢٩٦، \"الذخيرة\" ١٣/ ٣٣٨.\n(^٢) انظر: \"روضة الطالبين\" ٧/ ١٦.\n(^٣) انظر: \"إكمال المعلم\" ٧/ ٨.\n(^٤) سلف برقم (٧١) كتاب: العلم، باب: من يرد الله بن خيرًا.\n(^٥) سيأتي في شرح حديث (٦١٨٧ - ٦١٨٩) كتاب: الأدب، باب: قول النبي - ﷺ - \"تسموا باسمي ولا تكتنوا بكنيتي\".\n(^٦) \"سنن أبي داود\" (٤٩٦٧).\n(^٧) \"خصائص النبي - ﷺ -\" ص ٢٠٣ - ٢٠٧.","vol":"3","page":553},{"text":"وأما قوله - ﷺ -: (\"وَمَنْ رَآنِي فِي المَنَام فَقَدْ رَآنِي، فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ فِي صُورَتِي\"). وجاء في موضع آخَر: \"ومن راَني فقد رأى الحق\" (^١).\nوجاء أيضًا: \"فسيراني في اليقظة\" (^٢) وجاء أيضًا: \"فكأنما رآني في اليقظة\" (^٣). وجاء أيضًا: \"فإنه لا ينبغي للشيطان أن يتشبه بي\" (^٤) وهو تفسير للأولى واختلف في تأويله، فقال القاضي أبو بكر الباقلاني: إنها صحيحة وليست بأضغاث أحلام (^٥).\nوقال غيره: معناه: رآه حقيقة (^٦). وفي قول ثالث: إنه إن رآه عَلَى صفته فهو حقيقة، وإن رآه عَلَى غيرها فهو رؤيا تأويل لا حقيقة، قاله ابن العربي والقاضي وضعفه النووي وصوب الثاني (^٧).\nومعنى: \"فسيراني\" أي: يرى تفسيره؛ لأنه حق، أو يراه في القيامة، أو المراد أهل عصره ممن لم يهاجر فتكون الرؤية في المنام علمًا لَهُ عَلَى رؤيته في اليقظة أقوال. وخص - ﷺ - بذلك لئلا يكذب عَلَى لسانه في النوم، كما منعه أن يتصور في صورته في اليقظة؛ إكرامًا له، وقد ذكرت فروعًا فقهية تتخرج عَلَى ذَلِكَ في \"الخصائص\" (^٨) فراجعها منه.\n_________\n(^١) سيأتي برقم (٦٩٩٦) كتاب: التعبير، باب: من رأى النبي - ﷺ - في المنام.\n(^٢) سيأتي برقم (٦٩٩٣) كتاب: التعبير، باب: مَنْ رأى النبي - ﷺ - في المنام.\n(^٣) رواه مسلم (٢٢٦٦) كتاب: الرؤيا، باب: قول النبي - ﷺ -: \"من رآني في المنام\".\n(^٤) رواه مسلم (٢٢٦٨) كتاب: الرؤيا، باب: قول النبي - ﷺ -: \"من رآني في المنام\".\n(^٥) و(^٦) انظر: \"البخاري بشرح الكرماني\" ١١٧/ ٢.\n(^٧) انظر: \"عارضة الأحوذي\" ٩/ ١٣٠، و\"إكمال المعلم\" ٧/ ٢١٨ - ٢٢١، و\"صحيح مسلم بشرح النووي\" ٢/ ٢٤.\n(^٨) ص ٢١٤.","vol":"3","page":554},{"text":"فائدة:\nاختلف في حقيقة الرؤيا هل هي اعتقادات أو إدراكات يخلقها الله تعالى في قلب العبد؟ عَلَى قولين: وبالأول قَالَ القاضي أبو بكر، وبالثاني قَالَ الشيخ أبو إسحاق.\nومنشأ الخلاف كما قَالَ ابن العربي إن الشخص قَدْ يرى نفسه بهيمة أو ملكًا أو طيرًا، وهذا ليس إدراكًا، لأنه ليس حقيقة، فصار القاضي إلى أنها اعتقادات، لأن الاعتقاد قَدْ يأتي عَلَى خلاف المعتقد (^١). قَالَ: وذهل القاضي عن أن هذا المرئي مثل، والإدراك إنما يتعلق بالمثل (^٢) وسيأتي إيضاح ذَلِكَ في موضعه إن شاء الله ذلك وقدره.\n_________\n(^١) \"عارضة الأحوذي\" ٩/ ١٣٠ - ١٣٢ وانظر: \"الفتح\" ١٢/ ٣٥٢ - ٣٥٣.\n(^٢) انظر: \"الجامع لأحكام القرآن\" ٩/ ١٢٥ - ١٢٦، \"طرح التثريب\" ٧/ ٢٠٥ - ٢٠٦، \"عارضة الأحوذي\" ٩/ ١٣٠ - ١٣٢.","vol":"3","page":555},{"text":"<span data-type='title' id=toc-286>٣٩ - باب كِتَابَةِ الْعِلْمِ</span>\n١١١ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ قَالَ: أَخْبَرَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ مُطَرِّفٍ، عَنِ الشَّعْبِيِّ، عَنْ أَبِي جُحَيْفَةَ قَالَ: قُلْتُ لِعَلِيٍّ: هَلْ عِنْدَكُمْ كِتَابٌ؟ قَالَ: لَا، إِلَّا كِتَابُ اللهِ، أَوْ فَهْمٌ أُعْطِيَهُ رَجُلٌ مُسْلِمٌ، أَوْ مَا فِي هذِه الصَّحِيفَةِ. قَالَ: قُلْتُ: فَمَا فِي هذِه الصَّحيفَةِ؟ قَالَ: العَقْلُ، وَفَكَاكُ الأَسَيرِ، وَلَا يُقْتَلُ مُسْلِمٌ بِكَافِرٍ. [١٨٧٠، ٣٠٤٧، ٣١٧٢، ٣١٧٩، ٦٧٥٥، ٦٩٠٣، ٦٩١٥، ٧٣٠٠ - مسلم: ١٣٧٠ - فتح: ١/ ٢٠٤]\n\n١١٣ - حَدَّثَنَا أَبُو نُعَيْمِ الفَضْلُ بْنُ دُكَيْنٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ خُزَاعَةَ قَتَلُوا رَجُلًا مِنْ بَنِي لَيْثٍ عَامَ فَتْحٍ مَكَّةَ بِقَتِيلٍ مِنْهُمْ قَتَلُوهُ، فَأُخْبِرَ بِذَلِكَ النَّبِيُّ - ﷺ - فَرَكِبَ رَاحِلَتَة، فَخَطَبَ فَقَالَ: \"إِنَّ اللهَ حَبَسَ عَنْ مَكَّةَ القَتْلَ -أَوِ الفِيلَ شَكَّ أَبُو عَبْدِ اللهِ- وَسَلَّطَ عَلَيْهِمْ رَسُولَ اللهِ - ﷺ - وَالْمُؤْمِنِينَ، أَلا وَإِنَّهَا لَمْ تَحِلَّ لأَحَدٍ قَبْلِي، وَلَم تَحِلَّ لأَحَدٍ بَعْدِي، أَلا وَإِنَّهَا حَلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، أَلا وَإِنَّهَا سَاعَتِي هذِه حَرَامٌ، لَا يُخْتَلَى شَوْكُهَا، وَلَا يُعْضَدُ شَجَرُهَا، وَلَا تُلْتَقَطُ سَاقِطَتُهَا إِلَّا لِمُنْشِدٍ، فَمَنْ قُتِلَ فَهُوَ بِخَيْرِ النَّظَرَيْنِ: إِمَّا أَنْ يُعْقَلَ، وَإِمَّا أَنْ يُقَادَ أَهْلُ القَتِيلِ\". فَجَاءَ رَجُلٌ مِنْ أَهْلِ اليَمَنِ فَقَالَ: اكْتُبْ لِي يَا رَسُولَ اللهِ. فَقَالَ: \"اكْتُبُوا لأَبِي فُلَانٍ\". فَقَالَ رَجُلٌ مِنْ قُرَيْشٍ إِلَّا الإِذْخِرَ يَا رَسُولَ اللهِ، فَإِنَّا نَجْعَلُهُ فِي بُيُوتِنَا وَقُبُورِنَا. فَقَالَ النَّبِيُّ - ﷺ -: \"إِلَّا الإِذْخِرَ، إِلَّا الإِذْخِرَ\". قَالَ أَبُو عَبْدِ اللهِ: يُقَالُ: يُقَادُ بِالْقَافِ. فَقِيلَ لأَبِي عَبْدِ اللهِ: أَيُّ شَيءٍ كَتَبَ لَهُ؟ قَالَ: كَتَبَ لَة هذِه الُخطْبَةَ. [٢٤٣٤، ٦٨٨٠ - مسلم: ١٣٥٥ - فتح: ٥/ ٢٠١]\n\n١١٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا عَمْروٌ قَالَ: أَخْبَرَنِي وَهْبُ بْنُ مُنَبِّهٍ، عَنْ أَخِيهِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: مَا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - أَحَدٌ أَكثَرَ حَدِيثًا عَنْهُ مِنِّي، إِلَّا مَا كَانَ مِنْ عَبْدِ اللهِ بْنِ عَمْرٍو، فَإِنَّهُ كَانَ يَكتُبُ وَلَا أَكْتبُ. تَابَعَهُ مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ. [فتح: ٢٠٦/ ١]\n\n١١٤ - حَدَّثَنَا يَحْيَى بْن سُلَيْمَانَ قَالَ: حَدَّثَنِي ابن وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ،","vol":"3","page":556},{"text":"عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ قَالَ: لَمَّا اشْتَدَّ بِالنَّبِيِّ - ﷺ - وَجَعُة قَالَ: \"ائْتُونِي بِكِتَابٍ أَكْتُبُ لَكُمْ كِتَابًا لَا تَضِلُّوا بَعْدَهُ\". قَالَ عُمَرُ: إِنَّ النَّبِيَّ - ﷺ - غَلَبَهُ الوَجَعُ وَعِنْدَنَا كِتَابُ اللهِ حَسْبُنَا. فَاخْتَلَفُوا وَكَثُرَ اللَّغَط. قَالَ: \"قُومُوا عَنِّي، وَلَا يَنْبَغِي عِنْدِي التّنَازُعُ\". فَخَرَجَ ابن عَبَّاسٍ يَقُولُ: إِنَّ الرَّزِيَّةَ كلَّ الرَّزِيَّةِ مَا حَالَ بَيْنَ رَسُولِ اللهِ - ﷺ - وَبَيْنَ كِتَابِهِ. [٣٠٥٣، ٣١٦٨، ٤٤٣١، ٤٤٣٢، ٥٦٦٩، ٧٣٦٦ - مسلم: ١٦٣٧ - فتح: ١/ ٢٠٨]\nذكر فيه ﵀ أربعة أحاديث:\nالحديث الأول:\nحَدَّثَنَا مُحَمَّدُ بْنُ سَلَام، أنا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ مُطَرِّفٍ، عَنِ الشَّعْبِيِّ، عَنْ أَبِي جُحَيْفَةَ قالَ: قُلْتُ لِعَلِيٍّ: هَلْ عِنْدَكُمْ كِتَابٌ؟ قَالَ: لَا، إِلَّا كِتَابُ اللهِ، أَوْ فَهْمٌ أُعْطِيَهُ رَجُلٌ مُسْلِمٌ، أَوْ مَا فِي هذِه الصَّحِيفَةِ. قَالَ: قُلْتُ: وَمَا فِي هذِه الصَّحِيفَةِ؟ قَالَ: العَقْلُ، وَفَكَاكُ الأَسِيرِ، وَلَا يُقْتَلُ مُسْلِمٌ بِكَافِرٍ.\nالكلام عليه من (أوجه) (^١):\nأحدها:\nهذا الحديث خرجه البخاري أيضًا في الجهاد عن أحمد بن يونس، عن زهير، عن مطرف (^٢)، وفي الديات عن صدقة بن الفضل، عن ابن عيينة، عن مطرف (^٣).\nقَالَ أبو مسعود الدمشقي: يقال: إن حديث وكيع، عن سفيان هو ابن عيينة، ولم ينبه البخاري عليه قَالَ: وقد رواه يزيد العدني عن\n_________\n(^١) في (ج): وجوه.\n(^٢) سيأتي برقم (٣٠٤٧) كتاب: الجهاد والسير، باب: فكاك الأسير.\n(^٣) سيأتي برقم (٦٩٠٣) كتاب: الديات، باب: العاقلة.","vol":"3","page":557},{"text":"الثوري أيضًا.\nقَالَ الغساني: هو محفوظ من حديث سفيان بن عيينة.\nوانفرد به البخاري عن مسلم من طريق أبي جحيفة، واتفقا عَلَى معناه بدون بيان ما في الصحيفة من حديث إبراهيم التيمي، عن أبيه، عن علي (^١).\nورواه أبو داود من حديث قيس بن عباد عن علي (^٢)، ورجاله رجال الصحيح.\nثانيها: في التعريف برواته غير من سلف:\nأما أبو جحيفة فهو وهب (ع) بن عبد الله السُوَائي -بضم السين وفتح الواو- ويقال: وهب بن وهب. ويقال: وهب الخير، من بني حرثان بن سواءة بن عامر بن صعصعة، كان من صغار الصحابة، قيل: توفي رسول الله - ﷺ - ولم يبلغ الحلم. نزل الكوفة، (روي لَهُ خمسة وأربعون حديثًا، اتفقا عَلَى حديثين، وانفرد البخاري باثنين، ومسلم بثلاثة، وكان علي - ﵁ - يكرمه ويحبه ويثق به، وجعله عَلَى بيت المال بالكوفة) (^٣) وشهد مشاهده كلها. مات سنة أربع وسبعين في خلافة بشر بن مروان (^٤).\nوأما مُطَرِّف (ع) فهو أبو بكر ويقال: أبو عبد الرحمن مطرِّف بن طريف الكوفي الحارثي نسبة إلى بني الحارث بن كعب بن عمرو،\n_________\n(^١) سيأتي برقم (١٨٧٠) كتاب: فضائل المدينة، باب: حرم المدينة، ومسلم برقم (١٣٧٠) كتاب: الحج، باب: فضل المدينة ودعاء النبي - ﷺ - فيها بالبركة.\n(^٢) \"سنن أبي داود\" (٤٥٣٠).\n(^٣) ساقط من (ج).\n(^٤) انظر ترجمته في: \"معجم الصحابة\" لابن قانع ٣/ ١٧٩ (١١٥٤)، \"الاستيعاب\" ٤/ ١٢١ (٢٧٦١)، \"أسد الغابة\" ٥/ ٤٦٠ (٥٤٨٦)، \"الإصابة\" ٣/ ٦٤٢ (٩١٦٦).","vol":"3","page":558},{"text":"ويقال: الخارفي -بالخاء المعجمة والفاء- نسبة إلى خارف بن عبد الله.\nوثقه أحمد وغيره، مات سنة ثلاث وثلاثين ومائة، وقيل: سنة اثنتين وأربعين (^١).\nوأما وكيع فهو أحد الأعلام الثقات أبو سفيان وكيع بن الجراح بن مليح بن عدي بن فرس بن حمحمة، وقيل: غيره. أصله من قرية من قرى نيسابور، الرؤاسي الكوفي، من قيس غيلان، روى عن الأعمش وغيره، وعنه أحمد، وقال: إنه أحفظ من ابن مهدي.\nوقال حماد بن زيد: لو شئت قُلْتُ: إنه أرجح من سفيان. ولد سنة ثمان وعشرين ومائة، ومات بفيد سنة سبع وتسعين ومائة (^٢).\nثالثها: في فوائده:\nالأولى: كتابة الحديث: وقد اختلف الصدر الأول في ذَلِكَ، فمنهم من كره كتابته وكتابة العلم وأمروا بحفظه، ومنهم من جوز ذَلِكَ (^٣).\n_________\n(^١) وثقه أحمد وأبو حاتم وأبو داود.\nوقال الشافعي: ما كان ابن عينية بأحد أشد إعجابًا منه بمطرف، وقال علي بن المديني: كان ثقة. وقال عبد الرحمن ابن أبي حاتم: سألت أبي عنه فقال: ثقة.\nوذكره ابن حبان في الثقات. وانظر ترجمته في: \"الجرح والتعديل\" ٨/ ٣١٣ (١٤٤٨)، و\"الثقات\" ٧/ ٤٩٣، و\"تهذيب الكمال\" ٢٨/ ٦٢ (٦٠٠).\n(^٢) وقال أحمد: ما رأيت أوعى للعلم من وكيع ولا أحفظ. وقال: كان مطبوع الحفظ، وكان حافظًا حافظًا، وقال: عليكم بمصنفات وكيع. وقال ابن معين: ما رأيت أفضل من وكيع. وقال نوح بن حبيب القومسي: رأيت الثوري ومعمرًا ومالكًا فما رأت عيناي مثل وكيع. وقال ابن سعد: كان ثقة مأمونًا عاليًا رفيع القدر كثير الحديث حجة. وانظر ترجمته في: \"الجرح والتعديل\" ٩/ ٣٧ (١٦٨)، و\"تهذيب التهذيب\" ٤/ ٣١١ - ٣١٥.\n(^٣) انظر: \"علوم الحديث\" لابن الصلاح النوع الخامس والعشرون من ص ١٨١ - ٢٠٨ و\"المقنع\" ١/ ٣٣٧ - ٣٦٧.","vol":"3","page":559},{"text":"وجاء في النهي حديث: \"لا تكتبوا عني شيئًا (إلا القرآن) (^١) ومن كتب عني غير القرآن فليمحه\" أخرجه مسلم (^٢).\nوفي الإباحة الحديث الأتي: \"اكتبوا لأبي شاة\" (^٣) ولعل الإذن لمن خيف نسيانه، والنهي لمن أمن وخيف اتكاله، أو نهى حين خيف اختلاطه بالقرآن، وأذن حين أمن، ثم إنه زال ذَلِكَ الخلاف وأجمعوا عَلَى الجواز، ولولا تدوينه لدرس في الأعصار الأخيرة (^٤).\n_________\n(^١) ساقطة من (ج).\n(^٢) \"صحيح مسلم\" (٣٠٠٤) كتاب: الزهد والرقائق، باب: التثبت في الحديث وحكم كتابة الحديث.\n(^٣) سيأتي برقم (٢٤٣٤) كتاب في اللقطة، باب: كيف تعرف لقطة أهل مكة.\n(^٤) اختلف السلف من الصحابة والتابعين في كتابة الحديث على ثلاثة أقوال:\nالقول الأول: كراهة الكتابة. وإليه ذهب ابن عمر وابن مسعود وزيد بن ثابت وأبو موسى وأبو سعيد الخدري وأبو هريرة وابن عباس وآخرون.\nالقول الثاني: إباحة الكتابة. وإليه ذهب عمر وعلي وابنه الحسن وابن عمرو وأنس وجابر وابن عمر والحسن وعطاء وسعيد بن جبير وعمر بن عبد العزيز.\nوحكاه القاضي عن أكثر الصحابة والتابعين.\nالقول الثالث: الكتابة ثم المحو بعد الحفظ. وهذا القول حكاه الرامهرمزي في كتابه \"المحدث الفاصل\".\nقلت: وقيل بخلاف ما ذكره المصنف من تعليل الكراهة والإباحة ما يلي:\n١ - أن المراد النهي عن كتابة الحديث مع القرآن في صحيفة واحدة، لأنهم كانوا يسمعون تأويل الآية فربما كتبوه معها، فنهوا عن ذلك لخوف الاشتباه.\n٢ - أن النهي خاص بوقت نزول القرآن خشية التباسه، والإذن في غيره.\n٣ - أن حديث أبي سعيد الخدري مرفوعًا: لا تكتبوا عني شيئًا ..... الحديث.\nمعل، والصواب وقفه عليه، كما قاله البخاري وغيره.\nانظر: المحدث الفاصل ص ٣٧٩ - ٣٨٣، \"تقييد العلم\" ص ٣٠ - ٦٣، \"مقدمة ابن الصلاح\" ص ١٨١ - ١٨٣، \"التقييد والإيضاح\" ص ١٩٠ - ١٩١، \"المقنع\" ١/ ٣٣٧ - ٣٤٢، \"تدريب الرواي\" ٢/ ١٠٥ - ١٠٧.","vol":"3","page":560},{"text":"الثانية: فيه إبطال ما يخترعه الرافضة والشيعة من قولهم: إن عليًّا - ﵁ - أوصى إليه النبي - ﷺ - بأسرار العلم، وقواعده وعلم الغيب ما لم يطلع عليه غيره، وإنه - ﷺ - خص أهل البيت بما لم يطلع عليه غيرهم، وهي دعاوى باطلة واختراعات فاسدة لا أصل لها.\nالثالثة: فيه دلالة لمالك والشافعي والجمهور في أن المسلم لا يقتل بكافرٍ قصاصًا (^١)، وروي ذَلِكَ عن عمر، وعثمان، وعلي، وزيد بن ثابت، وبه قَالَ جماعة من التابعين (^٢)، وهو مذهب الأوزاعي أيضًا والليث والثوري وأحمد وإسحاق وأبي ثور (^٣)، إلا أن مالكًا والليث قالا: إن قتله غيلة قتل. والغيلة: أن يقتله عَلَى ماله كما يصنع قاطع الطريق (^٤).\nوذهب أبو حنيفة وأصحابه وابن أبي ليلى أنه يُقتل المسلم بالذمِّي ولا يُقتل بالمستأمن والمعاهد (^٥)، وهو قول سعيد بن المسيب والشعبي والنخعي، واحتجوا بحديث ابن عمر أنه - ﷺ - قتل مسلمًا بمعاهد، وقال: \"أنا كرم من وَفَّى بذمته\" أخرجه الدارقطني ووهاه فقال: لم يسنده غير إبراهيم بن أبي يحيى وهو متروك، والصواب إرساله، وابن البيلماني ضعيف لا تقوم به حجة إِذَا وصل الحديث،\n_________\n(^١) انظر: \"التفريع\" ٢/ ٢١٦، \"عيون المجالس\" ٥/ ١٩٧٧، \"البيان\" ١١/ ٣٠٥ - ٣٠٦، \"روضة الطالبين\" ٩/ ١٥٠، \"المحلى\" ١٠/ ٢٢٣.\n(^٢) روى هذِه الآثار عبد الرزاق في \"مصنفه\" ١٠/ ٩٨ - ١٠٢، وابن أبي شيبة في \"مصنفه\" ٥/ ٤٠٨ - ٤٠٩، والبيهقي في \"الكبرى\" ٨/ ٢٨ - ٢٩، ٣٢ - ٣٤.\n(^٣) انظر: \"عيون المجالس\" ٥/ ١٩٧٧، \"البيان\" ١١/ ٣٠٥ - ٣٠٦، \"الكافي\" ٥/ ١٢٧، \"المحلى\" ١٠/ ٢٢٣.\n(^٤) انظر: \"الكافي\" لابن عبد البر ص ٥٨٧، \"جامع الأمهات\" ص ٣١٩.\n(^٥) انظر: \"مختصر الطحاوي\" ص ٢٣٠، \"مختصر اختلاف العلماء\" ٥/ ١٥٧ - ١٥٩.","vol":"3","page":561},{"text":"فكيف إِذَا أرسله (^١)؟!\nواحتجوا أيضًا بالإجماع عَلَى أن المسلم تقطع يده إِذَا سرق مال الذمي، وبحديث علي في أبي داود: \"ألا لا يقتل مؤمن بكافر، ولا ذو عهد في عهده\" (^٢) أي: بكافر، وجعلوه من باب عطف الخاص عَلَى العام، وأنه يقتضي تخصيصه؛ لأن الكافر الذي لا يقتل به ذو العهد هو الحربي دون المساوي له والأعلى وهو الذمي فلا يبقى أحد يقتل به المعاهد إلا الحربي، فيجب أن يكون الكافر الذي لا يقتل به المسلم هو الحربي تسوية بين المعطوف والمعطوف عليه.\nوالجواب: أما القياس فهو في مقابلة النص وهو باطل، وأما الحديث فجوابه من أوجه:\nأحدها: أن الواو ليست للعطف بل للاستئناف، وما بعد ذَلِكَ جملة مستأنفة فلا حاجة إلى الإضمار، فإنه خلاف الأصل فلا يقدر فيه بكافر.\nثانيها: سلمنا أنه من باب العطف لكن المشاركة بواو العطف وقعت في أصل النفي لا في جميع الوجوه كما في قول القائل: مررت بزيد منطلقًا وعمرٍو. فإن المنقول كما قَالَ القرافي عن أهل اللغة والنحو أن ذَلِكَ لا يقتضي أنه مر بالمعطوف منطلقًا بل الاشتراك في مطلق المرور.\n_________\n(^١) \"سنن الدارقطني\" ٣/ ١٣٤ - ١٣٥ (١٦٥) كتاب: الحدود والديات.\nوكذا قال البيهقي في \"السنن الكبرى\" ٨/ ٣٠ وزاد أيضًا:\nوالحمل فيه على عمار بن مطر الرهاوي، فقد كان يقلب الأسانيد ويسرق الأحاديث حتى كثر ذلك في رواياته وسقط عن الاحتجاج به. اهـ.\n(^٢) \"سنن أبي داود\" (٤٥٣٠) كتاب: الديات، باب: أيقاد المسلم بالكافر؟ والحديث صححه الألباني في \"صحيح الجامع\" (٦٦٦٦).","vol":"3","page":562},{"text":"ثالثها: أن المعنى لا يقتل ذو عهد في عهده خاصة إزالة لتوهم مشابهة الذمي، فإنه لا يقتل ولا ولده الذي لم يعاهد؛ لأن الذمة تنعقد له ولأولاده.\nالرابعة: الكلام عَلَى العقل وفكاك الأسير يأتي إن شاء الله في الجهاد (^١).\nالحديث الثاني:\nحَدَّثَنَا أَبُو نُعَيْمٍ الفَضْلُ بْنُ دُكَيْنٍ ثنا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ خُزَاعَةَ قَتَلُوا رَجُلًا مِنْ بَنِي لَيْثٍ عَامَ فَتْحِ مَكَّةَ بِقَتِيلٍ مِنْهُمْ قَتَلُوهُ، فَأُخْبِرَ بِذَلِكَ النَّبِيُّ - ﷺ -، فَرَكِبَ رَاحِلَتَهُ، فَخَطَبَ فَقَالَ: \"إِنَّ اللهَ حَبَسَ عَنْ مَكَّةَ الفِيلَ -أَوِ القَتْلَ قال أبو نُعَيمٍ: وجعلوه على الشَّك؟ الفِيلَ أَوِ القَتْلَ، وغيره يقول: الفِيلَ- وَسَلَّطَ عَلَيْهِمْ رَسُولَ اللهِ - ﷺ - وَالْمُؤْمِنِينَ، أَلا وَإِنَّهَا لَمْ تَحِلَّ لأَحَدٍ قَبْلِي، وَلَم تَحِلَّ لأَحَدٍ بَعْدِي، أَلَا وَإِنَّهَا أُحَلّتْ لِي سَاعَةً مِنْ نَهَارٍ، أَلَا وَإِنَّهَا سَاعَتِي هذِه حَرَامٌ، لَا يُخْتَلَى شَوْكُهَا، وَلَا يُعْضَدُ شَجَرُهَا، وَلَا تُلْتَقَطُ سَاقِطَتُهَا إِلَّا لِمُنْشِدٍ، فَمَنْ قُتِلَ فَهْوَ بِخَيْرِ النَّظَرَيْنِ: إِمَّا أَنْ يُعْقَلَ، وَإِمَّا أَنْ يُقَادَ أَهْلُ القَتِيلِ\". فَجَاءَ رَجُلٌ مِنْ أَهْلِ اليَمَنِ فَقَالَ: اكْتُبْ لِي يَا رَسُولَ اللهِ. فَقَالَ: \"اكْتُبُوا لأَبِي فُلَانٍ\". فَقَالَ رَجُلٌ مِن قُرَيْشٍ: إِلَّا الإِذْخِرَ يَا رَسُولَ اللهِ، فَإِنَّا نَجْعَلُهُ فِي بُيُوتِنَا وَقُبُورِنَا. فَقَالَ النَّبِيُّ - ﷺ -: \"إِلَّا الإِذْخِرَ، إِلَا الِاذْخِرَ\".\n_________\n(^١) سيأتي برقم (٣٠٤٧) كتاب: الجهاد، باب: فكاك الأسير.","vol":"3","page":563},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الديات عن أبي نعيم به وقال فيه: \"فمن قتل له قتيل\" (^١) وهو الصواب، خلاف ما وقع هناا. وأخرجه أيضًا في اللقطة عن يحيى بن موسى، عن الوليد، عن الأوزاعي (^٢)، وفي الديات، وقال عبد الله بن رجاء: حَدَّثنَا حرب (^٣).\nوأخرجه مسلم في المناسك: عن زهير و(عبيد) (^٤) الله بن سعيد، عن الوليد، عن الأوزاعي، وعن إسحاق بن منصور، عن (عبيد) (^٥) الله بن موسى، عن شيبان ثلاثتهم عن يحيى بن أبي كثير، عن أبي سلمة به (^٦).\nثانيها: في التعريف برجاله غير من سلف.\nأما يحيى فهو: أبو نصر يحيى بن أبي كثير صالح بن المتوكل، ويقال: نشيط. ويقال: دينار. ودينار مولى على اليمامى الطائى مولاهم العطار أحد الأعلام الثقات العباد.\nروى عن أنس وجابر مرسلًا، وعن أبي سلمة، وعنه هشام الدستوائي وغيره. قَالَ أيوب: ما بقي عَلَى وجه الأرض مثله. مات\n_________\n(^١) سيأتي برقم (٦٨٨٠) كتاب: الديات، باب: من قتل له قتيل فهو بخير النظرين.\n(^٢) سيأتي برقم (٢٤٣٤) كتاب: اللقطة، باب: كيف تُعرَّف لقطة أهل مكة.\n(^٣) سيأتي برقم (٦٨٨٠).\n(^٤) في الأصول: عبد، والمثبت من \"صحيح مسلم\" (١٣٥٥)، \"تهذيب الكمال\" ١٩/ ١٦٤ (٣٦٨٩).\n(^٥) في الأصول: عبد، والمثبت من \"صحيح مسلم\" (١٣٥٥)، \"تهذيب الكمال\" ١٩/ ٥٠ (٣٦٣٩).\n(^٦) \"صحيح مسلم\" (١٣٥٥) كتاب: الحج، باب: تحريم مكة وصيدها وخلاها.","vol":"3","page":564},{"text":"سنة تسع وعشرين ومائة. وقيل: سنة اثنتين وثلاثين بعد أيوب بسنة (^١).\nوليس في الكتب الستة يحيى بن أبي كثير غيره، نعم فيها يحيى بن كثير العنبري (^٢)، وفي أبي داود يحيى بن كثير الباهلي (^٣)، وابن ماجه:\nيحيى بن كثير صاحب البصري (^٤) وهما ضعيفان.\n_________\n(^١) عن أحمد قال: قال أيوب السختياني: ما أعلم أحدًا بالمدينة بعد الزهري أعلم من يحيى بن أبي كثير. وكان شعبة يقدمه على الزهري، وقال أحمد: يحيى من أثبت الناس وقال العجلي ثقة، كان يعد من أصحاب الحديث، وقال أبو حاتم: إمام لا يحدث إلا عن ثقة، وقال ابن حجر: ثقة ثبت.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٥٥٥، \"التاريخ الكبير\" ٨/ ٣٠١ (٣٠٨٧)، \"معرفة الثقات\" ٢/ ٣٥٧ (١٩٩٤) و\"الجرح والتعديل\" ٩/ ١٤١ (٥٩٩)، و\"تهذيب الكمال\" ٣١/ ٥٠٤ (٦٩٠٧)، و\"تهذيب التهذيب\" ٤/ ٣٨٣.\n(^٢) يحيى بن كثير بن درهم العنبري، مولاهم، أبو غسان البصري خراساني الأصل، وهو الذي يقال له: السعيري قال عباس العنبري: كان ثقة وقال أبو حاتم: صالح الحديث، وقال النسائي: ليس به بأس وذكره ابن حبان في \"الثقات\". انظر ترجمته في: \"التاريخ الكبير\" ٨/ ٣٠٠ (٣٠٨٤)، \"الجرح والتعديل\" ٩/ ١٨٣ (٧٦٠)، و\"الثقات\" ٩/ ٢٥٥، و\"تهذيب الكمال\" ٣١/ ٤٩٩ (٦٩٠٤).\n(^٣) كذا في الأصول: [الباهلي] وما في ترجمته: الكاهلي. وهو يحيى بن كثير الكاهلي الأسدي الكوفي، روى عن: صالح بن ضباب الفزاري ومسور بن يزيد الكاهلي، وروى عنه: مروان بن معاوية الفزاري. قال أبو حاتم: شيخ وقال النسائي ضعيف وذكره ابن حبان في \"الثقات\" وقد روى له البخاري في \"القراءة خلف الإمام\" وقال ابن حجر: لين الحديث من الخامسة.\nانظر: ترجمته في \"الجرح والتعديل\" ٩/ ١٨٣ (٧٦١)، \"الثقات\" ٥/ ٥٢٧. و\"تهذيب الكمال\" ٣١/ ٥٠١ (٦٩٠٥)، و\"تقريب التهذيب\" ص ٥٩٥ (٧٦٣٥).\n(^٤) هو يحيى بن كثير أبو النضر صاحب البصري، روى عن أيوب السختياني وعاصم الأحول وعطاء بن أبي رباح ومحمد بن السائب الكلبي وروى عنه شيبان بن فروخ وفضيل بن حسين الجحدري ومحمد بن مرداس.\nقال يحيى بن معين: ضعيف، وقال أبو زرعة وأبو حاتم: ضعيف، وقال النسائي: ليس بثقة، وقال العقيلي منكر الحديث. =","vol":"3","page":565},{"text":"وأما شيبان (ع) فهو أبو معاوية (شيبان بن عبد الرحمن) (^١) النحوي المؤدب البصري الثقة مولى بني تميم، سمع الحسن وغيره. وعنه ابن مهدي وغيره، وكان صاحب حروف وقراءات.\nقَالَ أحمد: هو ثبت في كل المشايخ، وشيبان أثبت في يحيى بن أبي كثير من الأوزاعي، مات ببغداد سنة أربع وستين ومائة في خلافة المهدي (^٢).\nفائدة:\nالنحوي نسبة إلى قبيلة، وهم ولد النحو بن شمس بن عمرو بن غنم بن غالب بن عثمان بن نصر بن زهران، وليس في هذِه القبيلة من يروي الحديث سواه ويزيد بن أبي سعيد (م، د)، وأما من عداهما فنسبه إلى النحو علم العربية كأبي عمرو بن العلاء النحوي وغيره (^٣).\n_________\n= انظر ترجمته في: \"الجرح والتعديل\" ٩/ ١٨٢ (٧٥٩)، \"المجروحين\" ٣/ ١٣٠، و\"ضعفاء العقيلي\" ٤/ ٤٢٤ (٢٠٥٢)، \"تهذيب الكمال\" ٣١/ ٥٠٢ (٦٩٠٦)، \"تقريب التهذيب\" (٧٦٣١).\n(^١) في الأصول: شيبان بن معاوية بن عبد الرحمن، والصواب ما أثبتناه من \"تهذيب الكمال\" ١٢/ ٥٩٢ (٢٧٨٤)، \"التاريخ الكبير\" ٤/ ٢٥٤ (٢٧٠٩)، \"جامع الترمذي\" (٢٨٢٢).\n(^٢) شيبان هو التميمي سكن الكوفة، ثم انتقل إلى بغداد. قال يحيى بن معين: شيبان أحب إليَّ من معمر في قتادة، ثقة وهو صاحب كتاب. وقال محمد بن سعد وأحمد بن عبد الله العجلي والنسائي: ثقة. وقال أبو حاتم: حسن الحديث، صالح الحديث، يكتب حديثه.\nانظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٧٧، \"التاريخ الكبير\" ٤/ ٢٥٤ (٢٧٠٩)، \"الجرح والتعديل\" ٤/ ٣٥٥ (١٥٦١)، \"تاريخ بغداد\" ٩/ ١٧، \"تهذيب الكمال\" ١٢/ ٥٩٢ (٢٧٨٤).\n(^٣) ورد في هامش الأصل: قاله ابن السمعاني.","vol":"3","page":566},{"text":"فائدة ثانية:\nليس في \"صحيح البخاري\" من اسمه شيبان غيره، وفي مسلم: هو وشيبان بن فروخ (^١)، وفي أبي داود: شيبان أبو حذيفة القتباني (^٢)، وليس في الكتب الستة غير ذَلِكَ.\nثالثها: في فوائده:\nوقد تقدم جملة من معناه في حديث أبي شريح الخزاعي في باب: ليبلغ الشاهد الغائب، ونذكر هنا نبذًا منه:\nالأولى: خزاعة قبيلة وكذا بنو ليث، وقد أسلفنا هناك أن المقتول كان في الجاهلية، فقتلوا هذا به.\nوعند ابن إسحاق أنه بقتيل منهم قتلوه وهو مشرك. وذكر القصة:\nوهو أن خراش بن أمية من خزاعة قتل ابن الأكوع الهذلي، وهو مشرك\nبقتيل قتل في الجاهلية يقال له: أحمر، فقال النبي - ﷺ -: \"يا معشر\n_________\n(^١) هو شيبان بن أبي شيبة الحبطي مولاهم، أبو محمد الأُبُلِّي قال أبو زرعة: صدوق.\nوقال أبو حاتم: كان يرى القدر واضطر الناس إليه بأخرة وقال ابن حجر: صدوق يهم رمي بالقدر من التاسعة، ولد في حدود سنة أربعين ومئة ومات سنة ست وقيل: سنة خمس وثلاثين ومائتين.\nانظر ترجمته في: \"التاريخ الكبير\" ٤/ ٢٥٤ (٢٧١١)، \"الجرح والتعديل\" ٤/ ٣٥٧ (١٥٦٢)، \"تهذيب الكمال\" ١٢/ ٥٩٨ (٢٧٨٥)، \"الكاشف\" ١/ ٤٩١ (٢٣١٧).\n(^٢) هو شيبان بن أمية ويقال: ابن قيس، القتباني، أبو حذيفة المصري، روى عن رويفع بن ثابت الأنصاري، وقال أبو سعيد بن يونس في \"تاريخ مصر\": شهد فتح مصر. وذكره أبو عبد الله بن خلفون في \"الثقات\" وخرج الحاكم حديثه في \"المستدرك\" وقال ابن حجر: مجهول من الثالثة.\nوانظر ترجمته في: \"تهذيب الكمال\" ١٢/ ٥٩١ (٢٧٨٣)، \"الكاشف\" ١/ ٤٩١ (٢٣١٥)، و\"إكمال تهذيب الكمال\" ٦/ ٣٠٧ (٢٤٢٥).","vol":"3","page":567},{"text":"خزاعة، ارفعوا أيديكم عن القتل .. \" (^١) الحديث كما ذكرناه هناك.\nوقال الدارقطني فيه أنه - ﷺ - قَالَ: \"لو كنتُ قاتِل مسلم بكافر لقتلت خراشًا بالهذلي\" (^٢). قَالَ بعضهم: لو كان القتل قبل الإسلام لهدر النبي - ﷺ - كما هدر دماء الجاهلية.\nالثانية: \"الفيل\" هو بالفاء ثمَّ مثناة تحت، وشك أبو نعيم بينه وبين القتل -بالقاف ثم مثناة فوق كما سلف- وصوب الأول، والمراد بحبس الفيل أهله، ويجوز أن يكون المراد نفسه كما ورد في قصته كما هي مشهورة في السير والتفاسير (^٣).\nالثالثة: في خطبته - ﷺ - راكبًا دلالة عَلَى استحبابها في موضع عال منبرًا كان أو غيره، جمعة كانت أو غيرها.\nالرابعة: استدل بالتسليط من يرى أن مكة فتحت عنوة، وأن التسليط وقع له - ﷺ - مقابل الحبس الذي وقع لأصحاب الفيل وهو الحبس عن القتال، وقد تقدمت المسألة في الحديث المشار إليه قريبًا.\nقَالَ ابن بطال: ولا خلاف أنه - ﷺ - منَّ عَلَى أهل مكة وعفا عن أموالهم (^٤).\n_________\n(^١) سبق تخريجه عند ابن إسحاق.\n(^٢) \"سنن الدارقطني\" ٣/ ١٣٧ (١٧٠).\n(^٣) انظر: في ذلك \"المغازي\" لابن إسحاق ص ٣٨ باب: حديث الفيل. و\"أخبار مكة\" للأزرقي ١/ ١٣٤ وما بعدها باب: ذكر مبتدأ حديث الفيل، و\"البداية والنهاية\" لابن كثير ٢/ ٥٦٥ وما بعدها. و\"تفسير الطبري\" ١٢/ ٦٩١ - ٦٩٩ تفسر سورة الفيل. و\"تفسير ابن أبي حاتم\" ١٠/ ٣٤٦٤ - ٣٤٦٦. تفسير سورة الفيل. و\"زاد المسير في علم التفسير\" ٩/ ٢٣١ - ٢٣٧. تفسير سورة الفيل.\n(^٤) انظر: \"شرح ابن بطال\" ٦/ ٥٥٧.","vol":"3","page":568},{"text":"وذهب مالك والكوفيون إلى أن الغنائم لا تملك ملكًا مستقرًا بنفس الغنيمة، بل للإمام أن يمنَّ ويعفو عن جملة الغنائم كما منَّ عَلَى الأسارى وهم من جملة الغنائم.\nالخامسة: قَالَ الطحاوي: الذي أحل له - ﷺ - وخص به دخوله مكة بغير إحرام، ولا يجوز لأحد يدخله بعده بدونه (^١).\nوهو قول ابن عباس، والقاسم، والحسن البصري، وأبي حنيفة، وصاحبيه (^٢)، ولمالك (^٣) والشافعي (^٤) قولان فيمن لم يرد الحج والعمرة. وقال الطبري: الذي أحل لَهُ قتال أهلها ومحاربتهم. وقد سلف شيء من ذَلِكَ في الحديث المشار إليه.\nالسادسة: قوله: (\"ولَا يُخْتَلَى شَوْكُهَا\") هو بمعنى: \"لا يعضد\" وقد سلف هناك يقال: خليت الخلا أخليه: إِذَا قطعته، والخلا بفتح الخاء مقصور: الرطب من الكلأ.\nالسابعة: قوله: \"وَلَا تُلْتَقَطُ سَاقِطَتُهَا إِلَّا لِمُنْشِدٍ\" وجاء: \"ولا تحل لقطتها إلا لمنشد\" (^٥). وجاء: \"ولا تلتقط لقطتها إلا من عرفها\" (^٦).\nوالمنشد: المعرف. وأما الطالب فيقال له: ناشد. يقال: نشدت الضالة إِذَا طلبتها، وأنشدتها إِذَا عرفتها.\nوأصل الإنشاد رفع الصوت، ومنه إنشاد الشعر. والمعنى عَلَى هذا:\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٣٢٩.\n(^٢) \"تبيين الحقائق\" ٢/ ٧.\n(^٣) انظر: \"عيون المجالس\" ٢/ ٨٣١ - ٨٣٢، \"حاشية الدسوقي\" ٢/ ٢٥.\n(^٤) انظر: \"البيان\" ٤/ ١٥، \"روضة الطالبين\" ٣/ ٧٧.\n(^٥) سيأتي برقم (٢٤٣٣) كتاب: في اللقطة، باب: كيف تعرَّف.\n(^٦) سيأتي برقم (١٣٤٩) كتاب: الجنائز، باب: الإذخر والحشيش.","vol":"3","page":569},{"text":"لا تحل لقطتها إلا لمن يريد أن يعرفها أبدًا من غير (توقيت) (^١) بسنة، ثم يملكها كغيره من البلاد. وبه قَالَ الشافعي (^٢)، وابن مهدي، وأبو عبيد (^٣)، والداودي، والباجي، وابن العربي، والقرطبي (^٤).\nوذهب مالك وبعض الشافعية إلى أنها كغيرها في التعريف والتمليك (^٥). وحمل المازري الحديث عَلَى المبالغة في التعريف؛ لأن الحاج يرجع إلى بلده وهو لا يعود إلا بعد أعوام، فتدعو الضرورة لإطالة التعريف بها بخلاف غير مكة.\nوعن ابن راهويه والنضر بن شميل: تقديره: إلا من سمع ناشدًا يقول: من أضل كذا. فحينئذ يجوز رفعها إِذَا رآها ليردها (على) (^٦) صاحبها. وقيل: لا تحل إلا لربها الذي يطلبها. قَالَ أبو عبيد: وهو جيد في المعنى، لكن لا يجوز في العربية أن يقال للطالب: منشد (^٧).\nقُلْتُ: قد حكاه بعضهم فجعل الناشد: المعرف، والمنشد: الطالب، عكس ما سلف حكاه عياض في \"مشارقه\" عن الحربي (^٨).\nالثامنة: قوله: (\"إما أن يعقل، (وإما أن) (^٩) يقاد أهل القتيل\")، كذا رواه هنا. وقال في الديات: \"إما يودي و(أو) (^١٠) يقاد\" (^١١) قَالَ: وقال عبيد الله: \"وإما أن يقاد أهل القتيل\": والمعنى: إما أن يعقل المقتول\n_________\n(^١) في الأصل: التوقت.\n(^٢) انظر: \"الحاوي\" ٨/ ٤.\n(^٣) انظر: \"زاد المعاد\" ٣/ ٤٥٣.\n(^٤) انظر: \"الذخيرة\" ٩/ ١١٤.\n(^٥) انظر: \"عيون المجالس\" ٤/ ١٨٤٠، \"الحاوي\" ٨/ ٥، \"روضة الطالبين\" ٥/ ٤١٢، \"مواهب الجليل\" ٨/ ٤٣.\n(^٦) في (ج): إلى.\n(^٧) \"غريب الحديث\" ١/ ٢٧٩.\n(^٨) \"مشارق الأنوار\" ٢/ ٢٨.\n(^٩) في (ج): أو.\n(^١٠) في (ج): وإما.\n(^١١) سيأتي برقم (٦٨٨٠) كتاب: الديات، باب: من قتل له قتيل فهو بخير النظرين.","vol":"3","page":570},{"text":"بالدية، وإما أن يقاد، أي: يقتل القاتل. وحكى بعضهم عن رواية مسلم: \"يفادى\" (^١) بالفاء. والصواب: بالقاف، لأن العقل هو الفداء، فيختل المعنى. وسميت الدية عقلًا بالمصدر لأنها تعقل بفنائه.\nالتاسعة: فيه أن ولي القتيل بالخيار بين أخذ الدية وبين القتل، وليس لَهُ إجبار الجاني عَلَى أي الأمرين شاء، وبه قَالَ الشافعي (^٢) وأحمد (^٣).\nوقال مالك في المشهور عنه: ليس لَهُ إلا القتل أو العفو، وليس لَهُ الدية إلا برضا الجاني (^٤). وبه قَالَ الكوفيون (^٥)، وهو خلاف نص الحديث، وأوّله المهلب بأنه - ﷺ - حض الولي عَلَى أن ينظر إن كان القصاص خيرًا من الدية اقتص، وإن كانت الدية خيرًا قبلها من غير أن يجبر عليها.\nالعاشرة: فيه أن القاتل عمدًا يجب عليه أحد الأمرين من القصاص (أو) الدية، وهو أحد قولي الشافعي، وأصحهما عنده أن الواجب القصاص، والدية تدل (عند) (^٦) سقوطه (^٧)، وهو مشهور مذهب مالك (^٨).\n_________\n(^١) \"صحيح مسلم\" (١٣٥٥) كتاب: الحج، باب: تحريم مكة وخلاها وشجرها. بلفظ (يُفدى).\n(^٢) انظر: \"الأم\" ٦/ ١٠، \"روضة الطالبين\" ٩/ ٢٣٩.\n(^٣) انظر: \"الإقناع\" ٤/ ١٢٣، \"المبدع\" ٨/ ٢٩٧.\n(^٤) روي عن الإمام مالك قولان أحدهما هذا، والآخر أن الولي بالخيار في القصاص أو الدية، وإن كره القاتل. انظر: \"عيون المجالس\" ٥/ ١٩٩١، \"الذخيرة\" ١٢/ ٤١٣.\n(^٥) انظر: \"الهداية\" ٤/ ٥٠١.\n(^٦) في (ج): رجال، وهو خطأ.\n(^٧) انظر: \"روضة الطالبين\" ٩/ ٢٣٩ وانظر القول الثاني في \"إِحكام الأحكام\" ٦٣١ وهو أن القصاص عينًا.\n(^٨) انظر: \"الذخيرة\" ١٢/ ٤١٣.","vol":"3","page":571},{"text":"وعلى القولين للولي العفو عَلَى الدية ولا يحتاج إلى رضا الجاني، ولو مات أو سقط الطرف المستحق وجبت الدية. وبه قَالَ أحمد (^١).\nوعن أبي حنيفة ومالك: أنه لا يعدل إلى المال إلا برضى الجاني، وأنه لو مات الجاني سقطت الدية، وهو قول قديم للشافعي (^٢)، ووقع في شرح الشيخ تقي الدين و\"العمدة\" ترجيحه (^٣).\nالحادية عشرة: الإذن في كتابة العلم وقد سلف في الحديث ما فيه، ومعنى قوله: \"اكْتُبْ لِي يَا رَسُولَ اللهِ\" أراد خطبة النبي - ﷺ - يوم الفتح بمكة قَالَه الأوزاعي، كما حكاه عنه الوليد بن مسلم في الصحيح (^٤).\nوقوله: فقال: \"اكْتُبُوا لأَبِي فُلَانٍ\" هو: أبو شاه، كما جاء في رواية أخرى في \"الصحيح\" (^٥) ولا يعرف اسمه، وهو بالهاء درجًا ووقفًا، وعن ابن دحية أنه بالتاء منصوبًا، وقال في \"المطالع\": أبو شاه مصروفًا، ضبطه وقراءته (^٦) أبا، معرفة ونكرة.\nوقال النووي: وهو بهاء في آخره؛ درجًا ووقفًا (^٧)، قَالَ: وهذا لا خلاف فيه ولا يغتر بكثرة من يصحفه ممن لا يأخذ العلم عَلَى وجهه ومن مظانه.\nالثانية عشرة: قوله: (فَقَالَ رَجُلٌ مِنْ قُرَيْشٍ إِلَّا الإِذْخِرَ) هو العباس\n_________\n(^١) انظر: \"الكافي\" ٥/ ١٨٤ - ١٨٥.\n(^٢) وفي الجديد: إذا مات القاتل وجبت الدية للولي. انظر: \"تقويم النظر\" ٤/ ٤٢٩.\n(^٣) انظر: \"إحكام الأحكام\" ص ٦٣١.\n(^٤) البخاري (٢٤٣٤) كتاب: الحج، باب: كيف تعرف لقطة أهل مكة.\n(^٥) سيأتي برقم (٢٤٣٤) كتاب: في اللقطة، باب: كيف تعرف لقطة أهل مكة.\n(^٦) في (ج) وصوابه.\n(^٧) \"صحيح مسلم بشرح النووي\" ٩/ ١٢٩.","vol":"3","page":572},{"text":"كما جاء مبينًا في رواية أخرى في \"الصحيح\" (^١).\nالثالثة عشرة: \"الإذخر\" بكسر الهمزة، والخاء والذال المعجمتين: نبت معلوم طيب الريح، واحده إذخرة.\nالرابعة عشرة: المراد بالبيوت: المعلومة، وأبعد من قَالَ: المراد بها القبور: لقوله بعده: (وقبورنا).\nوفي كتاب: الحج من حديث ابن عباس: لصاغتنا وقبورنا (^٢). وفي أخرى: لقينهم (^٣) أي: لصائغهم، والقَيْن: الحداد، ومنه قوله: كان خباب قينا، والقينة أيضًا: المغنية، والماشطة (^٤)، ويجمع بين الروايات أنهم كانوا يستعملونه في هذِه الأمور؛ لمسيس الحاجة إليه، وكانوا يخلطونه؛ لئلا يتشقق ما بني به كما يفعل بالتبن، وكانوا يسقفون به فوق الخشب.\nالخامسة عشرة: قوله - ﷺ -: \"إلا الإذخر\" هو استثناء من قوله: (لا يختلَى شوكها\" وهو بعض من كل، وقد استدل به الأصوليون عَلَى أنه - ﷺ - كان متعبدًا باجتهاده فيما لا نص فيه، وهو الأصح.\nوتوقف أكثر المحققين فيه وفي وقوعه، وجوزه بعضهم في أمر الحرب دون غيره، ومثل هذا الحديث \"لو سمعت ما قتلت\" لأخت النضر (^٥) بن\n_________\n(^١) سيأتي برقم (٢٤٣٤) كتاب: في اللقطة، باب: كيف تعرف لقطة أهل مكة.\n(^٢) سيأتي برقم (١٣٤٩) كتاب: الجنائز، باب: الأذخر والحشيش.\n(^٣) سيأتي برقم (١٨٣٤) كتاب: جزاء الصيد، باب: لا يحل القتال بمكة.\n(^٤) انظر: \"النهاية في غريب الحديث والأثر\" ٤/ ١٣٥.\n(^٥) ورد بهامش الأصل: قوله: أخت النضر. هو الصواب، وقال في \"منهاج البيضاوي\": ابنة النضر. وهو وهم فاجتنبه، وأصل ذلك أن قومًا رووه: أخت. وغالب ظني أن السهيلي في \"الروض\" وهَّم (أخت).","vol":"3","page":573},{"text":"الحارث (^١). \"ولو قُلْتُ: نعم لوجبت\" (^٢) في تكرار الحج، وبقوله تعالى: ﴿مَا كَانَ لِنَبِيٍّ﴾ الآية [الأنفال: ٦٧] في أسارى (^٣) بدر وغير ذَلِكَ (^٤).\nوأجاب المانعون بأنه يجوز أن يقارن بها نص أو يتقدم عليها وحي، أو كان جبريل حاضرًا فأشار به، فليس ذَلِكَ من باب الاجتهاد، ويجوز أن الله تعالى أعلم رسوله بتحليل المحرمات عند الاضطرار، فلما سأل العباس ذَلِكَ أجاب به.\nوقوله تعالى: ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ [آل عمران: ١٥٩] قيل: إنه مخصوص بالحرب (^٥).\nالحديث الثالث\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ ثنا سُفْيَانُ ثنا عَمْرٌو أَخْبَرَنِي وَهْبُ بْنُ مُنَبِّهٍ، عَنْ أَخِيهِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: مَا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - أَحَدٌ أَكْثَرَ حَدِيثًا عَنْهُ مِنِّي، إِلَّا مَا كَانَ مِنْ عَبْدِ اللهِ بْنِ عَمْرٍو؛ فَإِنَّهُ كَانَ يَكْتُبُ وَلَا أَكْتُبُ. تَابَعَهُ مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ.\nوهذا الحديث من أفراده، ولم يخرجه إلا هنا، وسبب قلة رواية\n_________\n(^١) ذكره ابن عبد البر في \"الاستيعاب\" ٤/ ٤٥٧ - ٤٥٨.\n(^٢) رواه مسلم (١٣٣٧) كتاب: الحج، باب: فرض الحج مرة واحدة.\nوالنسائي ٥/ ١١٠ - ١١١، وأحمد ٢/ ٥٠٨، وابن خزيمة ٤/ ١٢٩ - ١٣٠ (٢٥٠٨)، وابن حبان ١٨/ ٩ - ٢٠ (٣٧٠٤ - ٣٧٠٥) كتاب: الحج، باب: فرض الحج، والدارقطني ٢/ ٢٨١ - ٢٨٢، والبيهقي ٤/ ٣٢٥ - ٣٢٦.\n(^٣) في (ج): أسرى.\n(^٤) رواه مسلم (١٧٦٣) كتاب: السير، باب: الإمداد بالملائكة في غزوة بدر وإباحة الغنائم، وأبو داود (٢٦٩٠)، وأحمد ١/ ٣٠، وابن أبي شيبة في \"مصنفه\" ٧/ ٣٥٧ (٣٦٦٧٣)، والطبري في \"تفسيره\" ٦/ ٢٨٧ - ٢٨٨، وابن حبان في \"صحيحه\" ١١/ ١١٤.\n(^٥) وراد بهامش الأصل: ثم بلغ في السابع بعد الثلاثين كتبه مؤلفه غفر الله له.","vol":"3","page":574},{"text":"عبد الله بن عمرو أنه سكن مصر وكان الواردون إليها قليلًا، بخلاف أبي هريرة فإنه توطن المدينة، وهي المقصد من كل جهة، وانتصب للرواية، لا جرم روى فوق الخمسة آلاف (حديث) (^١)، ووجد لعبد الله بن عمرو سبعمائة حديث كما ذكرته في ترجمتهما (^٢).\nوأخو وهب هو همام، وهو أكبر من وهب، وهم أربعة إخوة:\nوهب، ومعقل أبو عقيل، وهمام، وغيلان، وكان أصغرهم. وكان آخرهم موتًا همام. ومات وهب ثمَّ معقل ثمَّ غيلان ثمَّ همام. ووالدهم منبه بن كامل (بن) (^٣) سيج -بسين مهملة كما سلف، وقيل: معجمة ثمَّ مثناة تحت ساكنة ثمَّ جيم- بن ذي كبار وهو الأسوار الصنعاني اليماني الذماري -بكسر الذال المعجمة، وقيل: بفتحها، وذمار عَلَى مرحلتين من صنعاء (^٤) - الأبناوي نسبة إلى الأبناء -بباء موحدة ثمَّ نون- وهم كل من ولد من أبناء الفرس الذين وجههم كسرى مع سيف بن ذي يزن، كما سلف في باب حسن إسلام المرء.\nولم يذكر البخاري وهب بن منبه إلا في هذا الموضع كما نبه عليه الباجي، وسمع في غير البخاري جابرًا، وأبا هريرة وغيرهما من الصحابة، وثقوه خلا الفلاس فإنه ضعفه، وكان إخباريًّا قاضيًا صاحب (ليث) (^٥). مات سنة أربع عشرة ومائة، ابن ثمانين سنة فيما قيل، أخرجوا لَهُ خلا ابن ماجه (^٦).\n_________\n(^١) من (ج).\n(^٢) سبقت ترجمته في شرح حديث رقم (١١).\n(^٣) ساقطة من الأصول، والصواب ما أثبتناه كما في مصادر التخريج.\n(^٤) انظر: \"معجم ما استعجم\" ٢/ ٦١٤، و\"معجم البلدان\" ٣/ ٧.\n(^٥) كذا في الأصل، ولعل الصواب: ليل، كما يحكى عنه في كتب التراجم.\n(^٦) وقال العجلي: تابعي ثقة، وقال أبو زرعة والنسائي: ثقة. وذكره ابن حبان في =","vol":"3","page":575},{"text":"وأخوه همام أبو عقبة، أخرج لَهُ الجماعة، وهو تابعي يروي عن ابن عباس أيضًا. مات سنة إحدى أو اثنتين وثلاثين ومائة، وقد سلف في الباب السالف المشار إليه ترجمته واضحة.\nالحديث الرابع:\nحَدَّثنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابن وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ قَالَ: لَمَّا اشْتَدَّ بِالنَّبِيِّ - ﷺ - وَجَعُهُ قَالَ: \"ائْتُونِي بكِتَابٍ أَكْتُبُ لَكُمْ كِتَابًا لَا تَضِلُّوا بَعْدَهُ\". قَالَ عُمَرُ: إِنَّ النَّبِيَّ - ﷺ - غَلَبَه الوَجَعُ وَعِنْدَنَا كِتَابُ اللهِ حَسْبُنَا. فَاخْتَلَفُوا وَكَثُرَ اللَّغَطُ. قَالَ: \"قُومُوا عَنِّي، وَلَا يَنْبَغِي عِنْدِي التَنَازُعُ\". فَخَرَخ ابن عَبَّاسٍ يَقُولُ: إِنَّ الرَّزِيَّةَ كُل الرَّزِّيَةِ مَا حَالَ بَيْنَ رَسُولِ اللهِ - ﷺ - وبَيْنَ كِتَابِهِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الطب (^١) والاعتصام عن\n_________\n= الثقات. وقال ابن حجر في \"مقدمة فتح الباري\": وهب بن منبه الصنعاني من التابعين، وثقه الجمهور وشذ الفلاس فقال: كان ضعيفا وكان شبهته في ذلك أنه كان يتهم بالقول بالقدر وصنف فيه كتابا، ثم صح أنه رجع عنه، قال حماد بن سلمة عن أبي سنان: سمعت وهب بن منبه يقول: كنت أقول بالقدر حتى قرأت بضعة وسبعين كتابا من كتب الأنبياء: من جعل إلى نفسه شيئا من المشيئة فقد كفر، فتركت قولي. وليس له في البخاري سوى حديث واحد عن أخيه همام عن أبي هريرة في كتابة الحديث، وتابعه عليه معمر عن همام.\nوانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٥٤٣، \"التاريخ الكبير\" ٨/ ١٦٤ (٢٥٦٥)، \"معرفة الثقات\" ٢/ ٣٤٥ (١٩٥٧) \"الجرح والتعديل\" ٩/ ٢٤ (١١٠)، \"تهذيب الكمال\" ٣١/ ١٤٠ (٦٧٦٧)، \"هدي الساري\" ص ٤٥٠.\n(^١) سيأتي برقم (٥٦٦٩) كتاب: المرضى، باب: قول المريض: قوموا عني.","vol":"3","page":576},{"text":"إبراهيم بن موسى، عن هشام، عن معمر (^١). وفي المغازي عن علي (^٢)، وفي الطب عن عبد الله بن محمد، عن عبد الرزاق، عن معمر (^٣).\nوأخرجه مسلم في الوصايا عن محمد بن رافع وعبد (^٤)، عن عبد الرزاق، عن معمر، عن الزهري به (^٥).\nثانيها: في التعريف برواته: وقد سلف مفرقًا.\nثالثها: في فوائده:\nالأولى: قوله: (لَمَّا اشْتَدَّ بِالنَّبِيِّ - ﷺ - وَجَعُهُ)، هو المراد بقوله في كتاب الطب: لما حضر رسول الله - ﷺ -. وفيه: واختلف أهل البيت فمنهم من يقول: قربوا يكتب لكم رسول الله - ﷺ - كتابا لن تضلوا بعده. ومنهم من يقول ما قَالَ عمر.\nوفي بعض طرقه في \"الصحيح\" \"ائتوني بالكتف والدواة أو اللوح والدواة أكتب لكم كتابًا لن تضلوا بعده أبدًا\" (^٦).\nالثانية: اختلف العلماء في الكتاب الذي همَّ - ﷺ - بكتابته ما هو؟\nقَالَ الخطابي: يحتمل وجهين:\nأحدهما: أنه أراد أن ينص عَلَى الإمامة بعده فترتفع تلك الفتن العظيمة كحرب الجمل وصفين.\n_________\n(^١) سيأتي برقم (٧٣٦٦) كتاب: الاعتصام، باب: كراهية الاختلاف.\n(^٢) سيأتي برقم (٤٤٣٢) كتاب: المغازي، باب: مرض النبي - ﷺ -.\n(^٣) سيأتي برقم (٥٦٦٩) كتاب: المرض، باب: قول المريض قوموا عني.\n(^٤) هو عبد بن حميد.\n(^٥) \"صحيح مسلم\" (١٦٣٧) كتاب: الوصية، باب: ترك الوصية لمن ليس له شيء يوصى فيه.\n(^٦) سيأتي برقم (٣١٦٨) كتاب: الجزية والموادعة باب: إثم من قتل معاهدًا.","vol":"3","page":577},{"text":"وثانيهما: أنه أراد أن يبين كتابًا فيه مهمات الأحكام ليحصل الاتفاق عَلَى المنصوص عليه، ثمَّ ظهر للنبي - ﷺ - أن المصلحة تركه، أو أوحي إليه به (^١).\nالثالثة: لا شك في عصمته - ﷺ - من تغيير شيء من الأحكام الشرعية في حال صحته ومرضه، وليس هو معصومًا من الأمراض العارضة للأجسام مما لا نقص فيه لمنزلته ولا فساد لما تمهد من شريعته، وقد سحر ولم يصدر منه في هذِه الحالة حكم مخالف لما قرره من الأحكام.\nإِذَا تقرر ذَلِكَ فقول عمر - ﵁ -: أنه غلبه الوجع .. إلى آخره معناه: أنه خشي أن يكتب أمورًا قد يعجزوا عنها فيستحقوا العقوبة عليها؛ لأنها منصوصة لا مجال للاجتهاد فيها، وقصد التخفيف عليه حين غلبه الوجع، ولو كان المراد كتابة ما لا يستغنى عنه لما تركه لاختلافهم.\nوقد حكى سفيان بن عيينة عن أهل العلم قبله: أنه - ﷺ - أراد أن يكتب استخلاف الصديق ثمَّ ترك ذَلِكَ اعتمادًا عَلَى ما علمه من تقدير الله تعالى (^٢).\nوذلك كما همَّ في أول مرضه حين قَالَ: \"وارأساه\" وترك الكتاب. وقال: \"يأبى الله والمؤمنون إلا أبا بكر\" (^٣)، ثمَّ قدمه في الصلاة، ورأى عمر الاقتصار عَلَى ما سبق، لئلا ينسد باب الاجتهاد والاستنباط، وقد كان سبق منه قوله - ﷺ -:\n_________\n(^١) \"أعلام الحديث\" ١/ ٢١٧ - ٢١٨.\n(^٢) ذكر ذلك النووي في \"صحيح مسلم بشرح النووي\" ١١/ ٩٠ - ٩١.\n(^٣) سيأتي برقم (٥٦٦٦) في المرضى، باب: ما رخص للمريض أن يقول: إني وجع.","vol":"3","page":578},{"text":"\"إِذَا اجتهد الحاكم فأصاب فله أجران وإن أخطأ فله أجر\" (^١). وفي تركه - ﷺ - الإنكار عَلَى عمر دلالة عَلَى استصوابه.\nفإن قُلت: كيف ساغ لعمر الاعتراض؟ قُلْتُ: أجاب عنه الخطابي حيث قَالَ: لا يجوز أن يحمل قوله أنه توهم (الغلط) (^٢) عليه أو ظن به غير ذَلِكَ مما لا يليق به بحال، لكنه لما رأى ما غلب عليه من الوجع وقرب الوفاة خاف أن يكون ذَلِكَ القول مما يقوله المريض مما لا عزيمة لَهُ فيه، فيجد المنافقون بذلك سبيلًا إلى الكلام في الدين.\nوقد كانت الصحابة يراجعونه - ﷺ - في بعض الأمور قبل أن يجزم فيها، كما راجعوه يوم الحديبية في الحلاق وفي الصلح بينه وبين قريش، فإذا أمر بالشيء أمر عزيمة فلا يراجعه فيه أحد.\nقَالَ: وأكثر العلماء، عَلَى أنه يجوز عليه الخطأ فيما لم ينزل عليه فيه وحي، وأجمعوا كلهم عَلَى أنه لا يقر عليه.\nقَالَ: ومعلوم أنه - ﷺ - وإن كان قد رفع درجته فوق الخلق كلهم فلم ينزهه من العوارض البشرية، فقد سها في الصلاة، فلا ينكر أن يظن به حدوث بعض هذِه الأمور في مرضه، فيتوقف في مثل هذِه الحال حتَّى يتبين حقيقته، فلهذه المعاني وشبهها توقف عمر - ﵁ - (^٣).\nوأجاب المازري بنحوه حيث قَالَ: لا خلاف أن الأوامر قد يقترن بها قرائن تصرفها من الندب إلى الوجوب، وعكسه عند من قَالَ: إنها للوجوب\n_________\n(^١) سيأتي برقم (٧٣٥٢) كتاب: الاعتصام، باب: أجر الحاكم إذا اجتهد فأصاب أو أخطأ.\n(^٢) في (ج): اللغط.\n(^٣) \"أعلام الحديث\" ١/ ٢٢٣ - ٢٢٥. بتصرف.","vol":"3","page":579},{"text":"وإلى الإباحة وغيرها من المعاني، فلعله ظهر من القرائن ما دل عَلَى أنه لم يوجب ذَلِكَ عليهم، بل جعله إلى اختيارهم، ولعله اعتقد أنه صدر ذَلِكَ منه - ﷺ - من غير قصد جازم، فظهر ذَلِكَ لعمر دون غير (^١).\nالرابعة: معنى قول عمر - ﵁ -: (وَعِنْدَنَا كِتَابُ اللهِ حَسْبُنَا)، أي: كافينا في ذَلِكَ مع ما تقرر في الشريعة، قَالَ تعالى: ﴿مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ﴾ [الأنعام: ٣٨] وقال: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ [المائدة: ٣].\nوزعم الداودي أن معناه: أنه - ﷺ - ذكر كلامًا لم يذكر في الحديث، فأما أن يكون حضهم عَلَى كتاب الله والأخذ بما فيه. فقال عمر: عندنا كتاب الله، تصديقًا لقوله.\nوسيكون لنا عودة إن شاء الله إلى هذا الحديث في موضع من المواضع السالفة بيانها، فإن فيه زيادة في بعض الطرق نتكلم عليها، ومن تراجمه عليه في الاعتصام، باب: النهي عَلَى التحريم إلا ما تعرف إباحته.\nالخامسة: في قوله: \"ائْتُونِي بِكِتَابٍ أَكْتُبُ لَكُمْ\" دلالة عَلَى أن للإمام أن يوصي عند موته بما يراه نظرًا للأمة، وفي تركه الكتاب إباحة الاجتهاد كما سلف؛ لأنه وكلهم إلى أنفسهم واجتهادهم.\n_________\n(^١) \"المعلم بفوائد مسلم\" ٢/ ٧٤.","vol":"3","page":580},{"text":"<span data-type='title' id=toc-287>٤٠ - باب السَّمَرِ في العلم </span>(^١)\n١١٦ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابن شِهَابٍ، عَنْ سَالِمٍ وَأَبِي بَكْرِ بْنِ سُلَيمَانَ بْنِ أَبِي حَثْمَةَ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - العِشَاءَ فِي آخِرِ حَيَاتِهِ، فَلَمَّا سَلَّمَ قَامَ فَقَالَ: \"أَرَأَيْتَكُمْ لَيْلَتَكُمْ هذِه؟ فَإِن رَأْسَ مِائَةِ سَنَةٍ مِنْهَا لَا يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الأَرْضِ أَحَدٌ\". [٥٦٤، ٦٠١ - مسلم ٢٥٣٧ - فتح: ١/ ٢١١]\n\n١١٧ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا الَحكَمُ قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ قَالَ: بِتُّ فِي بَيتِ خَالَتِي مَيْمُونَةَ بِنْتِ الَحارِثِ -زَوْجِ النَّبِيِّ - ﷺ - وَكَانَ النَّبِيُّ - ﷺ - عِنْدَهَا فِي لَيْلَتِهَا، فَصَلَّى النَّبِيُّ - ﷺ - العِشَاءَ، ثُمَّ جَاءَ إِلَى مَنْزِلهِ، فَصَلَّى أَرْبَعَ رَكَعَاتٍ، ثُمَّ نَامَ، ثُمَّ قَامَ، ثُمَّ قَالَ: \"نَامَ الغُلَيِّمُ\". أَوْ كَلِمَةً تُشْبِهُهَا، ثُمَّ قَامَ فَقُمْتُ عَنْ يَسَارِهِ، فَجَعَلَنِي عَنْ يَمِينِهِ، فَصَلَّى خَمْسَ رَكَعَاتٍ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ نَامَ حَتَّى سَمِعْتُ غَطِيطَهُ -أَوْ خَطِيطَهُ- ثُمَّ خَرَجَ إِلَى الصَّلَاةِ. [١٣٨، ١٨٣، ٦٩٧، ٦٩٨، ٦٩٩، ٧٢٦، ٧٢٨، ٨٥٩، ٩٩٢، ١١٩٨، ٤٥٦٩، ٤٥٧٠، ٤٥٧١، ٤٥٧٢، ٥٩١٩، ٦٢١٥، ٦٣١٦، ٧٤٥٢ - مسلم: ٧٦٣ - فتح: ١/ ٢١٢]\nذكر فيه ﵀ حديثين:\nالحديث الأول:\nحَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ بن مُسافِر، عَنِ ابن شِهَابٍ، عَنْ سَالِمٍ وَأَبِي بَكْرِ بْنِ سُلَيْمَانَ بْنِ أَبِي حَثْمَةَ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - العِشَاءَ فِي آخِرِ حَيَاتِهِ، فَلَمَّا سَلَّمَ قَامَ فَقَالَ: \"أَرَأَيْتَكُمْ لَيْلَتَكمْ هذِه؟ فَإِنَّ رَأْسَ مِائَةِ سَنَةٍ مِنْهَا لَا يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الأَرْضِ أَحَدٌ\".\n_________\n(^١) كذا الترتيب في الأصل، وسيأتي باب العلم والعظة بالليل، حديث (١١٥) في الباب التالي.","vol":"3","page":581},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الصلاة، عن عبد الله، عن ابن المبارك، عن يونس، عن الزهري به (^١)، وعن أبي اليمان، عن شعيب، عن الزهري به (^٢).\nوأخرجه مسلم في الفضائل عن عبد الله بن عبد الرحمن، عن أبي اليمان، وعن ابن رافع وعبد بن حميد، عن عبد الرزاق، عن معمر.\nقَالَ: ورواه الليث عن عبد الرحمن بن خالد (^٣).\nثانيها: في التعريف برواته غير من سلف:\nأما أبو بَكْرِ بْنِ سُلَيْمَانَ بْنِ أَبِي حَثْمَةَ، واسم أَبِي حَثْمَةَ: عبد الله بن حُذيفة، وقيل: عدي بن كعب بن حذيفة بن غانم بن عبد الله بن عويج بن عدي بن كعب القرشي.\nقَالَ ابن عبد البر وغيره: أبو بكر هذا ليس له اسم. أخرج لَهُ البخاري هذا الحديث مقرونًا بسالم كما ترى، ومسلم غير مقرون.\nوكان من علماء قريش. روى عن سعيد بن زيد، وأبي هريرة أيضًا. وعنه: الزهري وغيره. أخرجوا لَهُ خلا ابن ماجه (^٤).\n_________\n(^١) سيأتي برقم (٥٦٤) كتاب: مواقيت الصلاة، باب: ذكر العشاء والقسمة ومن رآه واسعًا.\n(^٢) سيأتي برقم (٦٠١) كتاب: مواقيت الصلاة، باب: السمر في الفقه والخير.\n(^٣) \"صحيح مسلم\" (٢٥٣٧) كتاب: فضائل الصحابة، باب: قوله - ﷺ - \"لا تأتي مئة سنة وعلى الأرض نفس منفوسة اليوم\".\n(^٤) ذكره ابن حبان في \"الثقات\" وقال ابن حجر: ثقة، عارف بالنسب. انظر: ترجمته في \"الطبقات الكبرى\" ٥/ ٢٢٣، \"الجرح والتعديل\" ٩/ ٣٤١ (١٥١٨). و\"الثقات\" ٥/ ٥٦٦ - ٥٦٧. و\"تهذيب الكمال\" ٣٣/ ٩٣ (٧٢٣٤). و\"التقريب\" ٦٢٣ (٧٩٦٧).","vol":"3","page":582},{"text":"وأما عبد الرحمن: فهو أبو خالد، وقيل: أبو الوليد. عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ بن مُسافِر بن ظاعِن الفهمي، مولى الليث بن سَعْد أمير مصر لهشام بن عبد الملك.\nقَالَ يحيى بن معين: كان عَلَى مصر، وذكر عنه حداثة. وكان عنده عن الزهري كتاب فيه مائتا حديث أو ثلاثمائة كان الليث يحدث بها عنه، وكان جده شهد فتح بيت المقدس مع عمر.\nوقال أبو حاتم: صالح. وقال ابن يونس: كان ثبتًا في الحديث.\nوكانت ولايته عَلَى مصر سنة ثماني عشرة ومائة، وتوفي سنة سبع وعشرين ومائة. ومات الزهري سنة أربع وعشرين ومائة. روى لَهُ مع البخاري مسلم والترمذي والنسائي (^١).\nثالثها:\nالسمر -في كلام البخاري- بفتح الميم: هو الحديث بعد العشاء، وبالإسكان اسم للفعل، قَالَ القاضي عياض: والأول هو الرواية (^٢).\nوقال ابن سراج: الإسكان أولى. وضبطه بعضهم به، وأصله: لون القمر؛ لأنهم كانوا يتحدثون إليه، ومنه سُمي الأسمر لشبهه بذلك اللون.\nوقال غيره: السمر بالفتح: الحديث بالليل، وأصله: لا أكلمه السمر والقمر، أي: الليل والنهار (^٣).\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٢٧٧ (٩٠٠) و\"الجرح والتعديل\" ٥/ ٢٢٩ (١٠٨٣) \"الثقات\" ٧/ ٨٣، و\"تهذيب الكمال\" ١٧/ ٧٦ (٣٨٠٥).\n(^٢) \"مشارق الأنوار\" ٢/ ٢٢٠.\n(^٣) انظر: مادة سمر في \"الفائق في غريب الحديث\" ٢/ ١٩٨، \"النهاية في غريب الحديث\" ٢/ ٣٩٩ - ٤٠٠، و\"لسان العرب\" ٤/ ٢٠٩٠ - ٢٠٩١.","vol":"3","page":583},{"text":"رابعها:\nمعنى \"أَرَأَيْتَكُمْ\" الاستفهام والاستخبار، وهي كلمة تقولها العرب إِذَا أرادت الاستخبار، وهي بفتح التاء للمذكر والمؤنث والجمع والمفرد، تقول: أرأيتكَ وأرأيتَكِ وأرأيتكما وأرأيتكم، والمعني: أخبرني أو أخبريني، وكذا باقيهن، فإن أردت معنى الرؤية أنثت وجمعت.\nخامسها:\nاستدل بعض أهل اللغة بقوله: \"فَإِنَّ رَأْسَ مِائَةِ سَنَةٍ مِنْهَا\" عَلَى أن (من) تكون لابتداء الغاية في الزمان كمذ، وهو مذهب كوفي.\nوقال البصريون: لا تدخل (من) إلا عَلَى المكان (ومنذ) في الزمان نظير (من) في المكان، وتأولوا ما جاء عَلَى خلافه مثل قوله تعالى: ﴿مِنْ أَوَّلِ يَوْمٍ﴾ [التوبة: ١٠٨] أي: من أيام وجوده كما قدره الزمخشري (^١)، أو من تأسيس أول يوم كما قدره أبو علي الفارسي، وضعف بأن التأسيس ليس بمكان.\nومثله قول عائشة: ولم يجلس عندي من يوم قيل ما قيل (^٢). وقول أنس: فما زلت أحب الدباء من يومئذ (^٣). وقول بعض الصحابة: مطرنا من الجمعة إلى الجمعة (^٤).\nسادسها:\nالحديث دال عَلَى ما ترجم لَهُ من جواز السمر في العلم والخير بعد\n_________\n(^١) \"الكشاف\" ٢/ ٣٣٢.\n(^٢) سيأتي برقم (٤٧٥٠) كتاب: التفسير، باب: قوله تعالى: ﴿وَلَوْلَا إِذْ سَمِعْتُمُوهُ﴾.\n(^٣) سيأتي برقم (٢٠٩٢) كتاب: البيوع، باب: ذكر الخياط.\n(^٤) سيأتي برقم (١٠١٦) كتاب: الاستسقاء، باب: من اكتفى بصلاة الجمعة في الاستسقاء.","vol":"3","page":584},{"text":"العشاء، وهو مخصص لحديث أبي برزة الآتي في بابه، أنه - ﷺ - كان يكره الحديث بعدها (^١).\nوأما الكلام بعدها في غير ذَلِكَ فمكروه. وإليه ذهب الأكثرون منهم: أبو هريرة، وابن عباس (^٢).\nوكتب عمر أن لا ينام قبل أن يصليها، فمن نام فلا نامت عينه (^٣)، وهو قول عطاء وطاوس، وإبراهيم، ومجاهد (^٤)، ومالك، والشافعي، وأهل الكوفة (^٥).\nورخص فيه طائفة. روي ذَلِكَ عن علي - ﵁ - أنه كان ربما (غفا) (^٦) قبل العشاء (^٧).\n_________\n(^١) سيأتي برقم (٥٦٨) كتاب: مواقيت الصلاة، باب: ما يكره من النوم قبل العشاء.\n(^٢) \"فتح الباري\" لابن رجب ٣/ ١٨٣ - ١٨٥، ٣٧٥ - ٣٧٨، وأثر ابن عباس رواه ابن أبي شيبة ٢/ ١٢١ (٧١٨٣) في الصلاة، باب من كره النوم بين المغرب والعشاء.\n(^٣) رواه مالك في \"الموطأ\" ١/ ٦ (٦) باب: وقوت الصلاة. وعبد الرزاق ١/ ٥٦٣ (٢١٤٢) كتاب: الصلوات، باب: النوم قبلها والسمر بعدها. وابن أبي شيبة ٢/ ١٢١ (٧١٧٨) كتاب: الصلاة، باب: من كره النوم.\n(^٤) هذِه الآثار رواها ابن أبي شيبة ٢/ ١٢١ - ١٢٢ (٧١٨٤، ٧١٨٦، ٧١٨٧) كتاب: الصلاة، باب: من كره النوم بين المغرب والعشاء.\n(^٥) \"مختصر اختلاف العلماء\" ١/ ٣١٧، \"الاستذكار\" ٢/ ٩٢، \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٢٦١، \"المجموع\" ٣/ ٤٤.\n(^٦) ورد بهامش الأصل: غفا لغة والأكثر أغفا.\n(^٧) رواه عبد الرزاق ١/ ٥٦٤ (٢١٤٧) كتاب: الصلوات، باب: النوم قبلها والسمر بعدها.\nوابن أبي شيبة ٢/ ١٢٢ (٧١٩٠) كتاب: الصلاة، باب: من رخص في النوم بعدها. وأحمد ١/ ١١١، وقال الهيثمي في \"المجمع\" ١/ ٣١٤: رواه أحمد وفيه: محمد بن عبد الرحمن بن أبي ليلى وهو ضعيف لسوء حفظه وفيه راوٍ لم يسم.","vol":"3","page":585},{"text":"وكان ابن عمر ينام ويوكل به من يوقظه (^١)، وعن أبي موسى مثله.\nوعن عروة وابن سيرين أنهما كانا ينامان نومة قبل العشاء (^٢). واحتج لهم بأن الكراهة لمن خشي عليه تفويتها أو تفويت الجماعة فيها.\nوقال ابن بطال: اختلف قول مالك، فقال مرة: الصلاة أحب إلي من مذاكرة الفقه. وقال مرة: العناية بالعلم إِذَا صحت فيه النية أفضل.\nوقال سحنون: يلتزم أفضلهما عليه (^٣).\nسابعها:\nهذا الحديث ورد مبينًا أنه - ﷺ - قَالَ: \"أرأيتكم\" ذَلِكَ آخر حياته، وفي \"الصحيح\" أيضًا من حديث جابر قَالَ: سمعت النبي - ﷺ - قبل أن يموت بشهر: \"تسألوني عن الساعة وإنما علمها عند الله، وأقسم بالله ما عَلَى الأرض من نفس منفوسة -أي مولودة- يأتي عليها مائة سنة\". وفي رواية \"وهي حية يومئذ\" (^٤). وهو علم من أعلام نبوَّته.\nومعنى الحديث: أن كل نفس منفوسة كانت تلك الليلة عَلَى الأرض لا تعيش بعدها أكثر من مائة سنة سواء قل عمرها (قبل) (^٥) أم لا، وليس\n_________\n(^١) سيأتي معلقا بعد حديث (٥٧٠) كتاب: النوم قبل العشاء لمن غلب. ورواه عبد الرزاق ١/ ٥٦٤ (٢١٤٦) كتاب: الصلوات، باب: النوم قبلها. وابن أبي شيبة ٢/ ١٢٢ (٧١٩٤) كتاب: الصلاة، باب: من رخص في النوم بعدها.\n(^٢) أثر عروة رواه ابن أبي شيبة ٢/ ١٢٢ (٧١٩٥) كتاب: الصلاة، باب: من رخص في النوم وبعدها. وأثر ابن سيرين رواه ابن أبي شيبة ٢/ ١٢٣ (٧١٩٩) كتاب: الصلاة، باب: من رخص في النوم بعدها.\n(^٣) \"شرح صحيح البخاري\" لابن بطال ١/ ١٩٢.\n(^٤) \"صحيح مسلم\" (٢٥٣٨) كتاب: فضائل الصحابة، باب: قوله - ﷺ -: \"لا تأتي مائة سنة وعلى الأرض نفس … \".\n(^٥) في (ج): بعد.","vol":"3","page":586},{"text":"فيه نفي عيش أحد يوجد بعد تلك الليلة فوق مائة سنة.\nوالمعنى أنه - ﷺ - وعظهم بقصر أعمارهم بخلاف غيرهم من سالف الأمم، وقد بين - ﷺ - ذَلِكَ في حديث آخر فقال: \"أعمار أمتي بين الستين إلى السبعين وأقلهم من يجاوز ذَلِكَ\". رواه الترمذي وحسنه مع الغرابة (^١).\nوقد احتج به البخاري ومن قَالَ بقوله عَلَى موت الخضر.\nوأجاب الجمهور عنه بأوجه:\nأحدها: قد يجوز أن لا يكون عَلَى ظهرها إِذ ذاك.\nثانيها: أن المعنى: لا يبقى ممن ترونه وتعرفونه.\nثالثها: أنه أراد بالأرض: البلدة التي هو فيها، وقد قَالَ تعالى: ﴿أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً﴾ [النساء: ٩٧] المراد بالأرض: المدينة (^٢)، وخرج بظهر الأرض الملائكة.\nالحديث الثاني:\nحَدَّثَنَا آدَمُ ثنا شُعْبَةُ ثنا الحَكَمُ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ قَالَ: بِتُّ فِي بَيْتِ خَالَتِي مَيْمُونَةَ بنْتِ الحَارِثِ -زَوْجِ النَّبِيِّ - ﷺ -- وَكَانَ النَّبِيُّ - ﷺ - عِنْدَهَا فِي لَيْلَتِهَا، فَصَلَّى النَّبِيُّ - ﷺ - العِشَاءَ، ثمَّ جَاءَ إِلَى مَنْزِلِهِ، فَصَلَّى أَرْبَعَ رَكَعَاتٍ، ثُمَّ نَامَ، ثُمَّ قَامَ، ثُمَّ قَالَ: \"نَامَ الغُلَيِّمُ؟ \". أَوْ كَلِمَةً تُشْبِهُهَا، ثُمَّ قَامَ فَقمْتُ عَنْ يَسَارِهِ، فَجَعَلَنِي عَنْ يَمِينِهِ، فَصَلَّى خَمْسَ رَكَعَاتٍ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ نَامَ حَتَّى سَمِعْتُ\n_________\n(^١) \"سنن الترمذي\" (٢٣٣١) من حديث أبي هريرة، وصححه الألباني في \"الصحيحة\" (٧٥٧).\n(^٢) \"تفسر البغوي\" ٢/ ٢٧٣. و\"زاد المسير\" ٢/ ١٧٨.","vol":"3","page":587},{"text":"غَطِيطَهُ -أَوْ خَطِيطَهُ- ثُمَّ خَرَجَ إِلَى الصَّلَاةِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في عدة مواضع من \"صحيحه\" من حديث كريب، وسعيد بن جبير، وعطاء بن أبي رباح، وأبي جمرة، وطاوس وغيرهم عن ابن عباس (^١).\nثانيها:\nإن قُلْتَ: ما وجه إدخال البخاري هذا الحديث في باب: السمر في العلم؟\nقُلْتُ: أجاب بعضهم عنه بأنه إنما يأتي من فعل ابن عباس لأنه السامر، وقد ارتقب أفعاله - ﷺ -، ولا فرق بين التعلم بالقول وبين التعلم بالفعل، وفيه نظر، ولم ينقل أنه - ﷺ - اطلع عليه وأقره، لا جرم قَالَ الإمام أبو بكر الإسماعيلي: دخول هذا الحديث فيما نحن فيه مما يبعد لأنه ليس فيه ذكر قول ولا حديث إلا قوله: \"نَامَ الغُلَيِّمُ؟ \".\nفإن أراد مبيت ابن عباس وسهره عنده؛ ليحفظ ما يفعله - ﷺ - فذلك\n_________\n(^١) كذا قال المصنف أن البخاري أخرجه من حديث كريب، وسعيد بن جبير وعطاء بن أبي رباح، وأبي جمرة، وطاوس وغيرهم عن ابن عباس، وتبعه العيني في \"عمدة القاري\" ٢/ ١٤٥ وليس كذلك، بل رواه هنا وبأرقام (٦٩٧، ٦٩٩، ٥٩١٩) عن سعيد بن جبير، وبأرقام (١٨٣، ٦٩٨، ٧٢٦، ٨٥٩، ٩٩٢، ١١٩٨، ٤٥٦٩، ٤٥٧٠، ٤٥٧١، ٤٥٧٢، ٦٢١٥، ٦٣١٦، ٧٤٥٢) عن كريب وبرقم (٧٢٨) عن الشعبي وبرقم (١١٣٨) رواية تصلح طرفًا عن أبي جمرة أما حديث عطاء وطاوس وغيرهم عن ابن عباس فلم أقف عليه عند البخاري.","vol":"3","page":588},{"text":"سهر لا سمر، والسمر لا يكون إلا (عن) (^١) حديث، ثمَّ السمر مأذون فيه لمن أراد الصلاة بالليل.\nوأجاب شيخنا قطب الدين في \"شرحه\" بجواب حسن وهو أن من أنواع تبويب البخاري -﵀- أن يذكر حديثًا في باب ليس فيه من تلك الطريق ما يدل عَلَى المراد، بل فيه من طريق آخر ما يدل لَهُ فينبه عَلَى تلك الطويق بتبويبه.\nوهذا التبويب من هذا النوع، فإنه جاء في رواية في \"الصحيح\" من حديث كريب، عن ابن عباس أنه قَالَ: رقدت في بيت ميمونة ليلة لأنظر كيف كانت صلاة رسول الله - ﷺ - بالليل، قَالَ: فتحدث النبي - ﷺ - مع أهله (^٢). وابن عباس حاضر، وهذا من باب السمر، وكلامه - ﷺ - لا يخلو من فائدة تترتب عليه، فذكر البخاري في الباب حديثين:\nأحدهما: ما هو مطابق للترجمة صريحًا.\nوثانيهما: ما فيه إيماء إلى أن السمر مع الأهل والضيف وما أشبهه من فعل الخير ملحق بالسمر في العلم كما بوب عليه فيما يأتي: باب: السمر في الفقه والخير (^٣)، وأورد فيه الحديث الأول (^٤).\nثالثها: في التعريف برواته:\nوقد سلف خلا الحكم بن عتيبة أبو عبد الله، وقيل: أبو عمر\n_________\n(^١) في (ج): عند.\n(^٢) سيأتي برقم (٧٤٥٢) كتاب: التوحيد، باب: ما جاء في تخليق السموات والأرض.\n(^٣) وانظر: \"فتح الباري\" لابن رجب ٥/ ١٦٤ - ١٧٥.\n(^٤) سيأتي برقم (٦٠١) كتاب: مواقيت الصلاة، باب: السمر في الفقه والخير بعد العشاء.","vol":"3","page":589},{"text":"الحكم بن عتيبة -بالمثناة فوق- بن النهاس، واسمه عبدل الكندي الكوفي مولى عدي بن عدي، ويقال: مولى امرأة من كندة فقيه الكوفة.\nروى عن ابن أبي أوفي، وابن أبي جحيفة. وعنه: مسعر، وشعبة، وكان عابدًا قانتًا ثقة صاحب سنة. قَالَ المغيرة: كان الحكم إِذَا قدم المدينة أخلوا له سارية النبي - ﷺ - يصلي إليها. وقال الأوزاعي: قَالَ يحيى بن أبي كثير: ونحن بمنى لقيت الحكم بن عتيبة؟ قُلْتُ: نعم. قَالَ: إنه ما بين لابتيها أفقه منه. قال: وبها عطاء وأصحابه.\nمات سنة أربع عشرة، وقيل خمس عشرة ومائة. روى لَهُ الجماعة، وما سقناه في هذِه الترجمة تبعنا فيه صاحب \"الكمال\"، وأما صاحب \"التهذيب\" فقال: الحكم بن عتيبة الكندي، وليس بالحكم بن عتيبة بن النهاس العجلي، قاضي الكوفة، فإنه لم يرو عنه شيء من الحديث، وهو تابع للدارقطني والخطيب عَلَى البخاري، وخلق بعده فوق العشرة حفاظ أثبات جزموا بأنه هو كما أوضحته فيما أفردته في رجال هذا الكتاب (^١).\nفائدة:\nميمونة هذِه هي: إحدى أمهات المؤمنين بنت الحارث بن حزن الهلالية، تزوجها النبي - ﷺ - سنة ست، وقيل: (سنة) (^٢) سبع. قَالَ\n_________\n(^١) وذكره ابن حبان في \"الثقات\" ٤/ ١٤٤ وقال: كان يدلس، وقال ابن حجر: ثقة، ثبت فقيه إلا أنه ربما دلس.\nوانظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٣١، \"التاريخ الكبير\" ٢/ ٣٣٢ (٢٦٥٤)، \"معرفة الثقات\" ١/ ٣١٢ (٣٣٧)، \"الجرح والتعديل\" ٣/ ١٢٣ (٥٦٧)، \"تهذيب الكمال\" ٧/ ١١٤ (١٤٣٨)، \"التقريب\" ١٧٥ (١٤٥٣).\n(^٢) من (ج).","vol":"3","page":590},{"text":"الواقدي: وهي آخر أزواجه وفاة (^١)، ماتت سنة إحدى وخمسين (^٢) عَلَى أحد الأقاويل الثمانية عن ثمانين سنة أو إحدى وثمانين (^٣).\nرابعها:\n(الغطيط) بالغين المعجمة ثمَّ طاء مهملة: صوت يخرجه النائم مع نفسه عند استثقاله (^٤).\nوأما قوله: (أو خَطِيطَهُ) بالخاء المعجمة، وهو شك من الراوي، فقال القاضي عياض: لا معنى للخاء هنا، والصواب الأول.\nوحكي عن الداودي: أن الغطيط والخطيط واحد وهو: النفخ عند\nالخفقة. واعترض عليه بأن الخطيط لم يذكره أهل اللغة. قَالَ ابن بطال: لم أجدها عند أهل اللغة بالخاء (^٥). واليسار: بفتح الياء وكسرها.\nخامسها: في فوائده: وهي كثيرة:\nالأولى: أن السنة أن يقف المأموم الواحد عن يمين الإمام، وإذا\n_________\n(^١) ورد بهامش الأصل: في قول الواقدي نظر، أم سلمة توفيت سنة ستين على الصحيح، والله أعلم.\n(^٢) كذ بالأصل، وقد نقله ابن سعد عن الواقدي حيث قال: توفيت سنة إحدى وستين في خلافة يزيد بن معاوية وهي آخر من مات من أزواج النبي - ﷺ - وكان لها يوم توفيت ثمانون أو إحدى وثمانين سنة وكانت جلدة.\nوانظر ترجمتها في: \"معرفة الصحابة\" ٦/ ٣٢٣٤ - ٣٢٣٥ (٣٧٥٦)، \"الاستيعاب\" ٤/ ٤٦٧ - ٤٧٠ (٣٥٣٣)، \"أسد الغابة\" ٧/ ٢٧٢ - ٢٧٤ (٧٢٩٧)، \"الإصابة\" ٤/ ٤١١ - ٤١٣ (١٠٢٦).\nونقله عنه أيضا ابن حجر في \"الإصابة\".\n(^٣) \"طبقات ابن سعد\" ٨/ ١٤٠. \"الإصابة\" ٤/ ٤١٣.\n(^٤) انظر: \"لسان العرب\" ٦/ ٣٢٧١.\n(^٥) \"شرح ابن بطال\" ١/ ١٩٣.","vol":"3","page":591},{"text":"وقف عن يساره يحول، وإذا لم يتحول يحوله الإمام (^١).\nالثانية: أن الفعل القليل لا يبطل الصلاة ولا يسجد لسهوه.\nالثالثة: صحة صلاة الصبي المميز (^٢)، فإن سنه إذ ذاك عشر سنين، كما رواه أحمد (^٣).\nالرابعة: أن موقفه مع الإمام كالبالغ (^٤).\nالخامسة: صحة الجماعة في غير المكتوبة، وأن أقلها اثنان (^٥).\nالسادسة: صحة الائتمام بمن لم ينو الإمامة خلافًا لبعضهم. وقال قوم: المؤذن والإمام إِذَا أذَّن ودعا الناس إلى الصلاة فصلئ وحده ثمَّ دخل رجل فجائز دخوله ويكون إمامه؛ لأنه قد دعا الناس إلى الصلاة ونوى الإمامة (^٦).\nالسابعة: جواز نوم الرجل مع امرأته في غير مواقعة بحضرة بعض محارمها وإن كان مميزًا، وجاء في بعض الروايات أنها كانت (حائضًا) (^٧)، ولم يكن ابن عباس ليطلب المبيت في ليلة فيها حاجة\n_________\n(^١) \"المجموع\" ٤/ ١٨٦، \"الاستذكار\" ٥/ ٣٧٨، \"بداية المجتهد\" ١/ ٢٨٦، \"المغني\" ٣/ ٥٣.\n(^٢) \"حلية العلماء\" ٢/ ٨، \"الكافي\" ١/ ١٩٩، \"مواهب الجليل\" ٢/ ١٣٧.\n(^٣) \"المسند\" ١/ ٣٦٤.\n(^٤) \"روضة الطالبين\" ١/ ٣٥٩، \"المغني\" ٣/ ٥٣.\n(^٥) قال ابن تيمية: والاجتماع على صلاة النفل أحيانا مما تستحب فيه الجماعة، إذا لم يتخذ راتبة، وكذا إذا كان لمصلحة، مثل أن لا يحسن أن يصلي وحده، أو لا ينشط وحده، فالجماعة أفضل، إذا لم يتخذ راتبة. انظر: \"الدرر المضية\" ص ٨٦.\n(^٦) \"البيان\" ٢/ ٣٦٧، \"بداية المجتهد\" ١/ ٢٨٥، \"المغني\" ٣/ ٧٥.\n(^٧) رواه ابن خزيمة ٢/ ١٤٩ (١٠٩٣). والطبراني: ١١/ ١٣٥ (١١٢٧٧) وفي \"الأوسط\" ٧/ ١٨٦ (٧٢٢٩) وفي \"معجم الشامين\" ١/ ٤١٧ (٧٣٤)، ١/ ٤١٩ (٧٣٧) من طريق أيوب بن سويد، عن عتبة بن أبي حكيم، عن طلحة بن نافع، عن =","vol":"3","page":592},{"text":"إلى أهله، ولا يرسله أبوه العباس، فإنه جاء أنه أرسله، وروى الحاكم مصححًا أنه - ﷺ - وعد العباس بذودٍ من الإبل فأرسل عبد الله إليه؛ (يستخبره) (^١) فبات عند خالته.\nالثامنة: أن نومه - ﷺ - مضطجعًا لا ينقض؛ لأن قلبه لا ينام بخلاف عينه كما ثبت في \"الصحيح\"، وكذا سائر الأنبياء، كما أخرجه البخاري في حديث الإسراء (^٢)، فلو خرج منه حدث لحس به بخلاف غيره من الناس.\nوفي رواية أخرى في \"الصحيح\": (فنام حتَّى نفخ، فخرج فصلى الصبح ولم يتوضأ) (^٣).\nوأما نومه - ﷺ - في الوادي إلى أن طلعت الشمس (^٤)، فلا يعارض هذا، لأن الفجر والشمس إنما يدركان بالعين لا بالقلب، وأبعد مَنْ قَالَ: إنه كان في وقت ينام قلبه، فصادف ذَلِكَ نومه في الوادي، وكذا من قَالَ: أن ذَلِكَ كان غالب حاله.\n_________\n= ابن عباس. وقال الطبراني: لم يرو هذا الحديث عن عتبة بن أبي حكيم إلا أيوب ابن سويد. قلت فيه عتبة بن أبي حكيم قال ابن حجر في \"التقريب\" ص ٣٨٠ (٤٤٢٧): صدوق يخطئ كثيرًا، من السادسة.\nوأيوب بن سويد الرملي: قال أحمد: ضعيف وعن يحيى بن معين: ليس بشيء، يسرق الأحاديث. وقال البخاري في \"تاريخه\" ١/ ٤١٧ (١٣٣٣): يتكلمون فيه.\nونقل ابن عدي في \"الكامل\" ٢/ ٢٣ عن يحيى بن معين: كان يدعي أحاديث الناس. وعن النسائي: أيوب بن سويد ليس بثقة. وقال ابن أبي حاتم في \"الجرح والتعديل\" ٢/ ٢٤٩ - ٢٥٠ (٨٩١) سمعت أبي يقول: أيوب بن سويد لين الحديث.\n(^١) في (ج): لينجزه.\n(^٢) سيأتي برقم (٣٥٧٠) كتاب: المناقب، باب: كان النبي - ﷺ - تنام عينه ولا ينام قلبه.\n(^٣) سيأتي برقم (١٣٨) كتاب: الوضوء، باب: التخفيف في الوضوء.\n(^٤) سيأتي برقم (٥٩٥) كتاب: مواقيت الصلاة، باب: الأذان بعد ذهاب الوقت.","vol":"3","page":593},{"text":"التاسعة: فضل ابن عباس وحذقه عَلَى صغر سنه ومراصدته للشارع طول ليلته كما هو ظاهر الحديث، وقد سلف أن سنه حينئذ عشرة أعوام، وأما ابن التين فذكره في باب: الوتر، حيث قَالَ: لأنه - ﷺ - تزوج ميمونة في ذي القعدة من السنة السابعة من الهجرة. وكان حينئذ سنه نحو ما تقدم وهو سن يمنع -إن بلغه- أن يرقد مع أحد من الأجانب أو ذوي المحارم دون حائل.\nثمَّ اعلم أنه جاء في هذا الحديث من هذا الوجه أنه - ﷺ - صلى إحدى عشرة ركعة أربعًا ثمَّ خمسًا ثمَّ ركعتين (^١).\nوجاء في مواضع من البخاري فكانت صلاته ثلاث عشرة ركعة (^٢)، وجاء في باب: قراءة القرآن بعد الحدث وغيره: أنها كانت ثلاث عشرة ركعة غير ركعتي الفجر (^٣)، فإن فيه: فصلى ركعتين ثمَّ ركعتين ثمَّ ركعتين ثمَّ ركعتين ثمَّ ركعتين ثمَّ ركعتين ثمَّ أوتر، ثمَّ اضطجع حتَّى أتاه المؤذن فقام فصلى ركعتين خفيفتين، ثمَّ خرج فصلى الصبح. وهذا هو الأكثر في الرواية.\nويجمع بينهما بأن من روى إحدى عشرة أسقط الأوليين وركعتي\nالفجر، ومن أثبت الأوليين عدها ثلاث عشرة (ركعة) (^٤)، وقد وقع هذا الاختلاف في \"صحيح مسلم\" في حديث واصل وغيره (^٥)،\n_________\n(^١) سيأتي برقم (٦٩٧) كتاب: الأذان، باب: يقوم عن يمين الإمام.\n(^٢) سيأتي برقم (٦٩٨) كتاب: الأذان، باب: إذا قام الرجل عن يسار الإمام.\n(^٣) سيأتي برقم (١٨٣) كتاب: الوضوء، باب: قراءة القرآن بعد الحدث وغيره.\n(^٤) من (ج).\n(^٥) \"صحيح مسلم\" (٧٦٣) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه.","vol":"3","page":594},{"text":"وأجاب القاضي عياض في الجمع بمثله.\nوقد استدرك الدارقطني حديث واصل عَلَى مسلم؛ لكثرة اختلافه (^١).\nوقال الداودي: أكثر الروايات أنه لم يصل قبل النوم وأنه صلى بعده ثلاث عشرة، فيحتمل أن نوم ابن عباس عند رسول الله - ﷺ - كان دفوعًا، فذكر ذَلِكَ بعض من سمعه. قُلْتُ: فيه بُعْدٌ، فإن الظاهر أنها كانت واقعة واحدة.\n_________\n(^١) \"الإلزامات والتتبع\" ٣٢٤، ٣٢٥، ٣٢٦ (١٧٠).","vol":"3","page":595},{"text":"<span data-type='title' id=toc-288>٤١ - باب العِلْمِ وَالْعِظَةِ بِاللَّيْلِ </span>(^١)\n١١٥ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا ابن عُيَيْنَةَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ هِنْدٍ، عَنْ أُمِّ سَلَمَةَ. وَعَمْرٍو، وَيَحْيَى بْنِ سَعِيدٍ، عَنِ الزُّهْرِيِّ، عَنْ هِنْدٍ، عَنْ أُمِّ سَلَمَةَ قَالَتِ: اسْتَيْقَظَ النَّبِيُّ - ﷺ - ذَاتَ لَيْلَةٍ فَقَالَ: \"سُبْحَانَ اللهِ! مَاذَا أنزِلَ اللَّيْلَةَ مِنَ الفِتَنِ؟ وَمَاذَا فُتِحَ مِنَ الخَزَائِنِ؟ أَيْقِظُوا صَوَاحِبَاتِ الحُجَرِ، فَرُبَّ كاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ\". [١١٢٦، ٣٥٩٩، ٥٨٤٤، ٦٢١٨، ٧٠٦٩ - فتح: ١/ ٢١٠]\nحدثنا صَدَقَةُ، أَنا ابن عُيَيْنَةَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ هِنْدٍ، عَنْ أُمِّ سَلَمَةَ. وَعَمْرٍو وَيَحْيَى بْنِ سَعِيدٍ، عَنِ الزُّهْرِيِّ، عَنْ امرأة (^٢)، عَنْ أُمِّ سَلَمَةَ قَالَتِ: اسْتَيْقَظَ النَّبِيُّ - ﷺ - ذَاتَ لَيْلَةٍ فَقَالَ: \"سُبْحَانَ اللهِ! مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الفِتَنِ؟ وَمَاذَا فُتِحَ مِنَ الخَزَائِنِ؟ أَيْقِظُوا صَوَاحِب (^٣) الحُجَرِ، فَرُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ\".\nالكلام عليه من وجوه:\nأحدها: هذا الحديث أخرجه البخاري هنا كما ترى. وفي صلاة الليل عن محمد بن مقاتل، عن ابن المبارك، عن (معمر) (^٤). وفي\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في الخامس بعد الثلاثين كتبه مؤلفه غفر الله له.\n(^٢) كذا الرواية عند المصنف: امرأة، وكذلك عند ابن حجر في \"الفتح\"، وفي هامش \"اليونينية\" أنها رواية أبي ذر والأصيلي والمستملي وأبي الوقت ونسخة لم يعلم صاحبها، وأشار إلى صحتها عند المرموز لهم، أما في \"اليونينية\" فالرواية: (هند) بدل (امرأة)، وكذلك في الطريق الأول.\n(^٣) كذا الرواية عند المصنف: (صواحب)، وكذلك عند ابن حجر في \"الفتح\"، وفي هامش \"اليونينية\" أنها رواية أبي ذر والأصيلي والمستملي وأبي الوقت، أما في \"اليونينية\" فالرواية: (صواحبات).\n(^٤) في الأصول: عمرو، وما أثبتناه مطابق \"لليونينية\" رقم (١١٢٦) كتاب: التهجد، باب: تحريض النبي - ﷺ - على صلاة الليل والنوافل.","vol":"3","page":596},{"text":"اللباس عن عبد الله بن محمد، عن هشام بن يوسف، عن معمر (^١). وفي علامات النبوة (^٢). وموضعين من الأدب عن أبي اليمان، عن شعيب (^٣) وفي الفتن عن إسماعيل، عن أخيه، عن سليمان بن بلال، عن محمد بن أبي عتيق كلهم عن الزهري، عن هند به (^٤). وذكر الحميدي أنه من أفراد البخاري عن مسلم (^٥).\nثانيها:\nقوله: (وَعَمْرٍو، وَيَحْيَى بْنِ سَعِيدٍ) هما معطوفان عَلَى معمر، والقائل ذَلِكَ ابن عيينة، يقول: عن معمر وعمرو بن دينار ويحيى بن سعيد القطان، نبه عَلَى ذَلِكَ القاضي عياض.\nثالثها:\nقوله: (عن امرأةٍ، عن أمِّ سَلَمَة) هي: هند، كما صرح به في الرواية الأولى وغيرها مما سيأتي في الأبواب المشار إليها فيما سلف.\nرابعها: في التعريف برواته:\nفأما أم سَلَمَة: فهي: أم المؤمنين هند، وقيل: رملة بنت أبي أمية حذيفة، وقيل: سهل بن المغيرة بن عبد الله بن عمر بن مخزوم.\nكانت عند أبي سَلَمَة، فتوفي عنها، فتزوجها النبي - ﷺ -. روي لها ثلاثمائة حديث وثمانية وسبعون حديثًا، اتفقا منها عَلَى ثلاثة عشر.\n_________\n(^١) سيأتي برقم (٥٨٤٤) كتاب: اللباس، باب: ما كان النبي - ﷺ - يتجوز من اللباس والبسط.\n(^٢) سيأتي برقم (٣٥٩٩)، كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٣) سيأتي برقم (٦٢١٨) كتاب: الأدب، باب: التكبير والتسبيح عند التعجب.\n(^٤) سيأتي برقم (٧٠٦٩) كتاب: الفتن، باب: لا يأتي زمان إلا الذي بعده شر منه.\n(^٥) \"الجمع بين الصحيحين\" ٤/ ٢٣٤.","vol":"3","page":597},{"text":"هاجرت إلى الحبشة وإلى المدينة. قَالَ ابن سعد: هاجر بها أبو سلمة إلى الحبشة الهجرتين جميعا، فولدت لَهُ هناك زينب ثمَّ ولدت لَهُ (بعدها) (^١) سلمة وعمر ودرة (^٢).\nتزوجها - ﷺ - في شوال سنة أربع، وماتت سنة تسع وخمسين، وقيل: في خلافة يزيد بن معاوية، وكانت خلافته في رجب سنة ستين. ومات في ربيع الأول سنة أربع وستين.\nوقال ابن عساكر: الصحيح أنها توفيت سنة إحدى وستين حين جاء نعي (الحسين) (^٣)، وكان عمرها حين توفيت أربعًا وثمانين سنة، وصلى عليها أبو هريرة في الأصح، ودفنت بالبقيع قطعًا. قَالَ ابن المسيب: وكانت من أجمل الناس (^٤).\nوأما هند: فهي بنت الحارث الفراسية، ويقال: القرشية، وعند الداودي: الفارسية ولا وجه له، كانت زوجة لمعبد بن المقداد، ووقع في \"التذهيب\" (^٥) إسقاط معبد، وهو وهم. روى لها الجماعة إلا مسلمًا (^٦).\n_________\n(^١) في الأصول: بعده، وأثبتنا ما يقتضيه السياق.\n(^٢) \"طبقات ابن سعد\" ٨/ ٨٧.\n(^٣) في الأصل الحسن، والمثبت من (ج)، وورد بهامش الأصل ما نصه: صوابه: الحسين بالتصغير؛ لأن الحسن مكبرًا توفي سنة خمسين، فاعلمه.\n(^٤) انظر ترجمتها في: \"الاستيعاب\" ٤/ ٤٩٣ (٣٥٩٤)، \"أسد الغابة\" ٧/ ٣٤٠ (٧٤٦٤). \"معرفة الصحابة\" ٦/ ٣٢١٨ (٣٧٥٠)، \"الإصابة\" ٤/ ٤٥٨ (١٣٠٩).\n(^٥) ورد بهامش الأصل: وكما في \"التذهيب\" وقع في \"الكاشف\" لمؤلفه.\n(^٦) وروت عن أم سلمة وكانت من صواحباتها، وروى عنها الزهري وذكرها ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة. انظر ترجمتها في: \"الثقات\" ٥/ ٥١٧، و\"تهذيب الكمال\" ٣٥/ ٣٢٠ (٧٩٤٢)، \"الكاشف\" ٩/ ٥١٢ (٧٠٨٨)، و\"التقريب\" ٧٥٤ (٨٦٩٥).","vol":"3","page":598},{"text":"وأما صدقة فهو: أبو الفضل صدقة بن الفضل المروزي، انفرد بالإخراج لَهُ البخاري عن الستة. روى عن معتمر، وابن عيينة، وكان حافظًا إماما. مات سنة ثلاث، وقيل: ست وعشرين ومائتين (^١).\nخامسها:\nالمراد بـ (\"صواحب الحجر\"): أزواجه -﵅- يعني: للصلاة والاستعاذة، وقد جاء ذَلِكَ مبينَا في \"الصحيح\": \"من يوقظ صواحب الحجر\" (^٢) يريد أزواجه حتَّى يصلين ويستعذن مما نزل، وهو موافق لقوله تعالى: ﴿وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ﴾ الآية [طه: ١٣٢].\nففيه أن للرجل أن يوقظ أهله ليلًا للصلاة وللذكر، ولاسيما عند آية تحدث أو إثر رؤيا مخوفة، وقد أمر - ﷺ - من رأى رؤيا مخوفة يكرهها أن ينفث عن يساره ويستعيذ من شرها (^٣).\nسادسها:\nقوله: (\"وَمَاذَا فُتِحَ مِنَ الخَزَائِنِ؟ \"): قَالَ المهلب: فيه دلالة عَلَى أن الفتن تكون في المال وفي غيره؛ لقوله: \"مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الفِتَنِ؟ وَمَاذَا فُتِحَ مِنَ الخَزَائِنِ؟ \".\n_________\n(^١) ووثقه النسائي وابن حبان وقال: كان صاحب حديث وسنة، وكان من المذكورين بالعلم والفضل والسنة.\nوانظر ترجمته في: \"التاريخ الكبير\" ٤/ ٢٩٨ (٢٨٩٦)، \"الجرح والتعديل\" ٤/ ٤٣٤ (١٩٠٦) و\"الثقات\" ٨/ ٣٢١، و\"تهذيب الكمال\" ١٣/ ١٤٤ (٢٨٦٧).\n(^٢) سيأتي برقم (٦٢١٨) كتاب: الأدب، باب: التكبير والتسبيح عند التعجب.\n(^٣) سيأتي ما يدل عليه برقم (٣٢٩٢) كتاب: بدء الخلق، باب: صفة إبليس وجنوده.\nمن حديث أبي قتادة قال: قال النبي - ﷺ -: \"الرؤيا الصالحة من الله والحلم من الشيطان، فإذا حلم أحدكم حلمًا يخافه فليبصق عن يساره وليتعوذ بالله من شرها فإنها لا تضره\".","vol":"3","page":599},{"text":"ويؤيده قول حذيفة - ﵁ -: فتنة الرجل في أهله وماله تكفرها الصلاة والصدقة (^١).\nوقال الداودي: الثاني هو الأول، وقد يعطف الشيء عَلَى نفسه تأكيدًا لأن ما يفتح من الخزائن يكون سببًا للفتنة.\nسابعها:\nقوله: (\"فَرُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ\"). يحتمل أوجهًا:\nرب كاسية في الدنيا في غير بيتها وعند غير زوجها عارية في الآخرة من الثواب. رب كاسية لا يسترها الرقيق من الثياب التي تصفها معاقبةً في الآخرة بالتعرية والفضيحة. رب كاسية في الدنيا لها المال تكتسي به من رفيع الثياب عارية في الآخرة منها. ندبهن إلى الصدقة بأن يأخذن بالكفاية ويتصدقن بما بعد ذَلِكَ. رب كاسية من نعم الله عارية من الشكر، فكأنها عارية في الآخرة من نعيمها الذي يكون الشكر سببه، أو أنها تستر جسدها وتشد الخمار من ورائها فتكشف صدرها.\nقُلْتُ: وهذا نحو الحديث الصحيح من طريق أبي هريرة مرفوعًا:\n\"صِنْفَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَوْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ البَقَرِ يَضْرِبُونَ بهَا النَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِياتٌ، مَائِلَاتٌ مُمِيلَاتٌ، رُءُوسُهُنَّ كَأَسْنِمَةِ البُخْتِ المَائِلَةِ، لَا يَدْخُلْنَ الجَنَّةَ وَلَا يَجِدْنَ رِيحَهَا. وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا\". أخرجه مسلم منفردًا به (^٢).\n_________\n(^١) جزء من حديث سيأتي برقم (٥٢٥) كتاب: مواقيت الصلاة، باب: الصلاة كفارة.\n(^٢) رواه مسلم (٢١٢٨) كتاب: اللباس والزينة، باب: النساء الكاسيات العاريات المائلات المميلات. وأحمد ٢/ ٣٥٦، وأبو يعلى ١٢/ ٤٦ (٦٦٩٥)، وابن حبان ١٦/ ٥٠٠ - ٥٠١ (٧٤٦١). والبيهقي ٢/ ٢٣٤. وفي \"الشعب\" ٤/ ٣٤٨ - ٣٤٩ (٥٣٥٧). وفي \"الدلائل\" ٦/ ٥٣٢ - ٥٣٣.","vol":"3","page":600},{"text":"وسياق الحديث يقوي الوجه الثاني، فهن إذًا كاسيات في الظاهر عاريات حقيقة؛ لأن الستر إِذَا لم يقع به الامتثال يكون وجوده كعدمه.\nثامنها:\nالمراد بـ (ربَّ) هنا: التكثير، أي: المتصف بهذا من النساء كثير، ولذلك لو جعل موضع (رب) (كم) لحسن، قَالَ ابن مالك: أكثر النحاة يرون أن (رب) للتقليل، ورجح هو أن معناها في الغالب التكثير، واستدل بهذا الحديث وشبهه (^١).\nتاسعها:\nيجوز كسر (عارية) عَلَى النعت، ورفعه عَلَى أنه خبر مبتدأ مضمر.\n_________\n(^١) \"شواهد التوضيح\" ص ١٠٤.","vol":"3","page":601},{"text":"<span data-type='title' id=toc-289>٤٢ - باب حِفْظِ العِلْمِ</span>\n١١٨ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: إِنَّ النَّاسَ يَقُولُونَ: أَكْثَرَ أَبُو هُرَيْرَةَ، وَلَوْلَا آيَتَانِ فِي كِتَابِ اللهِ مَا حَدَّثْتُ حَدِيثًا، ثُمَّ يَتْلُو: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ﴾ إِلَى قَوْلِهِ ﴿الرَّحِيمُ﴾ [البقرة: ١٥٩ - ١٦٠] إِنَّ إِخْوَانَنَا مِنَ الُمهَاجِرِينَ كَانَ يَشْغَلُهُمُ الصَّفْقُ بِالأسوَاقِ، وإِنَّ إِخْوَانَنَا مِنَ الأَنْصَارِ كَانَ يَشْغَلُهُمُ العَمَلُ فِي أَمْوَالِهِمْ، وَإنَّ أَبَا هُرَيْرَةَ كَانَ يَلْزَمُ رَسُولَ اللهِ - ﷺ - بِشِبَعِ بَطْنِهِ وَيَحْضُرُ مَا لَا يَحْضرُونَ، وَيحْفَظُ مَا لَا يَحْفَظُونَ. [١١٩، ٢٠٤٧، ٢٣٥٠، ٣٦٤٨، ٧٣٥٤ - مسلم: ٢٤٩٢ - فتح: ١/ ٢١٣]\n\n١١٩ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي بَكْرِ أَبُو مُصْعَبٍ قَالَ: حَدَّثَنَا مُحَمَّد بْنُ إِبْرَاهِيمَ بْنِ دِينَارٍ، عَنِ ابن أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الَمقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي أَسْمَعُ مِنْكَ حَدِيثًا كَثِيرًا أَنْسَاهُ. قَالَ: \"ابْسُطْ رِدَاءَكَ\" فَبَسَطْتُهُ. قَالَ: فَغَرَفَ بِيَدَيْهِ ثُمَّ قَالَ: \"ضُمُّهُ\" فَضَمَمْتُة فَمَا نَسِيتُ شَيْئًا بَعْدَهُ.\nحَدَّثَنَا إِبْرَاهِيمُ بْنُ الُمنْذِرِ قَالَ: حَدَّثَنَا ابن أَبِي فُدَيْكٍ بهذا، أَوْ قَالَ: غَرَفَ بِيَدِهِ فِيهِ. [انظر: ١١٨ - مسلم: ٢٤٩٢ - فتح: ١/ ٢١٥]\n\n١٢٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنِ ابن أَبِي ذِئْبٍ، عَن سَعِيدٍ الَمقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: حَفِظْتُ مِنْ رَسُولِ اللهِ - ﷺ - وِعَاءَيْنِ، فَأَمَّا أَحَدُهُمَا فَبَثَثْتُة، وَأَمَّا الآخَرُ فَلَوْ بَثَثْتُة قُطِعَ هذا البُلْعُومُ. [فتح: ١/ ٢١٦]\nحدثنا عَبْدُ العَزِيزِ بْن عَبْدِ اللهِ، حَدَّثَنِي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: إِنَّ النَّاسَ يَقُولُونَ: أَكْثَرَ أَبُو هُرَيْرَةَ، وَلَوْلَا آيَتَانِ فِي كِتَابِ اللهِ مَا حَدَّثْتُ حَدِيثًا، ثُمَّ يَتْلُو: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ﴾ إِلَى قَوْلِهِ ﴿الرَّحِيمُ﴾ [البقرة: ١٥٩ - ١٦٠] إِنَّ إِخْوَانَنَا مِنَ المُهَاجِرِينَ كَانَ يَشْغَلُهُمُ الصَّفْقُ بِالأَسْوَاقِ، وِإِنَّ إِخْوَانَنَا مِنَ الأَنْصَارِ كَانَ يَشْغَلُهُمُ العَمَلُ فِي أَمْوَالِهِمْ، وَإِنَّ أَبَا هُرَيْرَةَ كَانَ يَلْزَمُ رَسُولَ اللهِ","vol":"3","page":602},{"text":"- ﷺ - بشِبَعِ بَطْنِهِ وَيَحْضُرُ مَا لَا يَحْضُرُونَ وَيَحْفَظُ مَا لَا يَحْفَظُونَ.\nحَدَّثنَا أَحْمَدُ بْنُ أَبِي بَكْرٍ أَبُو مُصْعَبٍ، ثنا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ دِينَارٍ، عَنِ ابن أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي أَسْمَعُ مِنْكَ حَدِيثًا كَثِيرًا أَنْسَاهُ. قَالَ: \"ابْسُطْ رِدَاءَكَ\" فَبَسَطْتُهُ. قَالَ: فَغَرَفَ بِيَدَيْهِ ثُمَّ قَالَ: \"ضُمَّهُ\" فَضَمَمْتُهُ، فَمَا نَسِيتُ شَيْئًا بَعْدَهُ.\nحَدَّثنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ قَالَ: حَدَّثنَا ابن أَبِي فُدَيْكٍ بهذا، أَوْ قَالَ: غَرَفَ بِيَدهِ فِيهِ.\nحَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي أَخِي، عَنِ ابن أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: حَفِظْتُ مِنْ رَسُولِ اللهِ - ﷺ - وِعَاءَيْنِ، فَأَمَّا أَحَدُهُمَا فَبَثَثْتُهُ، وَأَمَّا الآخَرُ فَلَوْ بَثَثْتُهُ قُطِعَ هذا البُلْعُومُ.\nقَالَ أبو عبد الله: البُلْعُومُ مَجْرى الطَّعَامِ.\nالكلام عَلَى ذَلِكَ من أوجه:\nأحدها:\nالحديث الأول أخرجه البخاري أيضًا في المزارعة عن موسى بن إسماعيل عن إبراهيم (^١). وفي الاعتصام عن علي، عن سفيان (^٢).\nوأخرجه مسلم في الفضائل عن قتيبة وأبي بكر وزهير عن سفيان.\nوعن عبد الله بن جعفر بن يحيى، عن مالك. وعن عبد الرزاق، عن معمر، كلهم عنه (^٣)، وله طرق من غير رواية الأعرج.\n_________\n(^١) سيأتي برقم (٢٣٥٠) كتاب: المزارعة، باب: ما جاء في الغرس.\n(^٢) سيأتي برقم (٧٣٥٤) كتاب: الاعتصام.\n(^٣) قلت أخرجه مسلم (٢٤٩٢) كتاب: فضائل الصحابة، باب: من فضائل أبي هريرة الدوسي، عن قتيبة بن سعيد وأبي بكر بن أبي شيبة وزهير بن حرب، عن سفيان. =","vol":"3","page":603},{"text":"والحديث الثاني:\nأخرجه في علامات النبوة (^١) كما ستعرفه.\nثانيها: في التعريف برواته غير من سلف: وعبد العزيز سلف، وكرره شيخنا قطب الدين في \"شرحه\".\nوأحمد بن أبي بكر: هو أبو مصعب الزهري العوفي قاضي المدينة وعالمها، سمع مالكًا وطائفة، وعنه الستة لكن النسائي بواسطة، وأخرج لَهُ مسلم حديث أبي هريرة: \"السفر قطعة من العذاب\" فقط (^٢).\nواسم أبي بكر: القاسم، وقيل: زرارة بن الحارث بن زرارة بن مصعب بن عبد الرحمن بن عوف. وهو أحد من حمل \"الموطأ\" عن مالك. مات سنة اثنتين وأربعين ومائتين عن اثنتين وتسعين سنة (^٣).\nوأما ابن أبي ذئب: فهو الإمام محمد (ع) بن عبد الرحمن بن\n_________\n= وعن عبد الله بن جعفر بن يحيى، عن معن، عن مالك، وعن عبد بن حميد، عن عبد الرزاق عن معمر كلهم، عن الزهري، عن الأعرج به.\n(^١) سيأتي برقم (٣٦٤٨) كتاب: المناقب، باب: سؤال المشركين أن يريهم النبي - ﷺ - آية فأراهم انشقاق القمر.\n(^٢) رواه مسلم (١٩٢٧) كتاب: الإمارة، باب: السفر قطعة من العذاب واستحباب تعجيل المسافر إلى أِهله بعد قضاء شغله.\n(^٣) وقال الزبير بن بكار: مات وهو فقيه أهل المدينة من غير مدافعة ولاه القضاء عبيد الله بن الحسن، وقال أبو زرعة وأبو خاتم صدوق. قال الحاكم: كان فقيها متقشفًا عالمًا بمذاهب أهل المدينة، وذكره ابن حبان في \"الثقات\"، ونقل ابن حجر قول أبي خيثمة لابنه: لا تكتب عنه ثم قال: يحتمل أن يكون مراد أبي خيثمة دخوله في القضاء أو إكثاره من الفتوى بالرأي.\nوانظر ترجمته في: \"التاريخ الكبير\" ٢/ ٥ - ٦ (١٥٠٦)، \"الجرح والتعديل\" ٢/ ٤٣ (١٦)، و\"الثقات\" ٨/ ٢١، \"تهذيب الكمال\" ١/ ٢٧٨ - ٢٨١ (١٧)، و\"تهذيب التهذيب\" ١/ ١٨.","vol":"3","page":604},{"text":"المغيرة بن أبي ذئب، أبو الحارث المدني العامري الثقة كبير الشأن. روى عن عكرمة وخلق. وعنه: معمر وخلق. مات سنة تسع وخمسين ومائة، وولد سنة ثمانين.\nقَالَ الشافعي: ما فاتني أحد فأسفت عليه ما أسفت عَلَى الليث وابن أبي ذئب. وعن بعضهم: في حديثه عن الزهري شيء. قيل: للاضطراب.\nوقيل: إن سماعه منه عرض. وهذا ليس بقادح (^١).\nوأما محمد (خ) بن إبراهيم بن دينار: فهو المدني الحمصي، الثقة الفقيه، مفتي المدينة بعد مالك ومعه. روى عن موسى بن عقبة وجماعة.\nوعنه أبو مصعب، مات سنة اثنتين وثمانين ومائة (^٢).\n_________\n(^١) وقال ابن حجر في مقدمة \"فتح الباري\" ص ٤٤٠: ابن أبي ذئب أحد الأئمة الأكابر العلماء الثقات لكن قال ابن المديني كانوا يوهنونه في الزهري، وكذا وثقه أحمد ولم يرضه في الزهري، رمي بالقدر ولم يثبت عنه بل نفي ذلك عنه مصعب الزبيري وغيره، وكان أحمد يعظمه جدا حتى قدمه في الورع على مالك وإنما تكلموا في سماعه من الزهري لأنه كان وقع بينه وبين الزهري شيء فحلف الزهري أن لا يحدثه ثم ندم فسأله ابن أبي ذئب أن يكتب له أحاديث أرادها فكتبها له فلأجل هذا لم يكن في الزهري بذاك بالنسبة إلى غيره، وقد قال عمرو بن علي الفلاس: هو أحب إليَّ في الزهري من كل شامي انتهى احتج به الجماعة، وحديثه عن الزهري في البخاري في المتابعات.\nوانظر ترجمته في: \"التاريخ الكبير\" ١/ ١٥٢ (٤٥٥)، \"الجرح والتعديل\" ٧/ ٣١٣ (١٧٠٤)، \"الثقات\" ٧/ ٣٩٠، و\"تهذيب الكمال\" ٢٥/ ٦٣٠ (٥٤٠٨).\n(^٢) ويقال له: أبو عبد الله الجهني، قال البخاري: ويقال: الأنصاري لقبه صندل. قال البخاري: معروف الحديث. وقال أبو حاتم: كان من فقهاء المدينة نحو مالك، وكان ثقة وذكره ابن حبان في الثقات. وانظر ترجمته في \"التاريخ الكبير\" ١/ ٢٥ (٢٥). و\"الجرح والتعديل\" ٧/ ١٨٤ (١٠٤٤). و\"ثقات ابن حبان\" ٩/ ٩٣. و\"تهذيب الكمال\" ٢٤/ ٣٠٦ (٥٠٢٤).","vol":"3","page":605},{"text":"ثالثها: في ألفاظه ومعانيه:\nقوله: (يَشْغَلُهُمُ) هو بفتح الياء ثلاثي، وحكي ضمها وهو ضعيف.\nقَالَ الهروي: يقال: أصفق القوم عَلَى الأمر وصفقوا بالبيع والبيعة. قَالَ غيره: أصله من تصفيق الأيدي بعضها عَلَى بعض من المتبايعين عند العقد.\nو(السوق) يذكر ويؤنث، سميمت بذلك لقيام الناس فيها عَلَى سوقهم.\nوكان أبو هريرة من ضعفاء المسلمين ومن أهل الصفة كما سلف في ترجمته.\nوقوله: (فَغَرَفَ بِيَدَيْهِ). وفي غير \"الصحيح\": فغرف فيه بيديه. ثمَّ قَالَ: \"ضمه\" .. الحديث. وفي بعض طرقه عند البخاري: \"لَنْ يَبْسُطَ أَحَدٌ مِنْكُمْ ثَوْبَهُ حَتَّى أَقْضِيَ مَقَالَتِي هذِه، ثُمَّ يَجْمَعَهُ إِلَى صَدْرِهِ، فَيَنْسَى مِن مَقَالَتِي شَيْئًا أَبَدًا\". فَبَسَطْتُ نَمِرَةً لَيْسَ عَلَيَّ ثَوْبٌ غَيْرَهَا، حَتَّى قَضَى مَقَالَتَهُ، ثُمَّ جَمَعْتُهَا إِلَى صَدْرِي، فَوَالَّذِي بَعَثَهُ بِالْحَقِّ مَا نَسِيتُ مِنْ مَقَالَتِهِ تِلْكَ إِلَى يَوْمِي هذا (^١).\nوفي مسلم: \"أيكم يبسط ثوبه فيأخذ\" (^٢) فذكره بمعناه، ثمَّ قَالَ: فما نسيت بعد ذَلِكَ اليوم شيئًا حَدَّثَنِي به. وهذِه الرواية دالة عَلَى العموم، وأنه بعد ذَلِكَ لم ينس شيئًا سمعه منه، لا أنه خاص بتلك المقالة كما تشعر به الرواية السالفة، فإنه شكى النسيان، ففعل ذَلِكَ ليزول عنه.\nوفيه: فضيلة ظاهرة لأبي هريرة، وفيه: حفظ العلم والدءوب عليه\n_________\n(^١) ستأتي برقم (٢٣٥٠) كتاب: المزارعة، باب: ما جاء في الغرس.\n(^٢) \"صحيح مسلم\" (٢٤٩٢) كتاب: فضائل الصحابة، باب: من فضائل أبي هريرة الدوسي.","vol":"3","page":606},{"text":"والمواظبة عَلَى طلبه. وفيه: ظهور بركة دعائه. وفيه: فضل التقليل من الدنيا وإيثار طلب العلم عَلَى طلب المال.\nوفيه: أنه يجوز للإنسان أن يخبر عن نفسه بفضله إِذَا اضطر إلى ذَلِكَ لاعتذار عن شيء أو ليبين ما لزمه تبيينه إِذَا لم يقصد بذلك الفخر.\nوقوله: (\"ضمه\"): يجوز ضم ميمه وفتحها وكسرها. وقال بعضهم: لا يجوز إلا الضم لأجل الهاء المضمومة بعده. واختاره الفارسي، وجوزه صاحب \"الفصيح\" وغيره.\nوالوعاء: بكسر الواو ويجوز ضمها، وما حفظ - ﵁ - من السنن المذاعة لو كتب لاحتمل أن يملأ منها وعاء، وما كتمه من أخبار الفتن كذلك.\nومعنى (بثثته): أذعته وأشهرته، قيل: هو أشراط الساعة، وفساد الدين، وتضييع الحقوق، وتغيير الأحوال لقوله - ﷺ -: \"يكون فساد الدين عَلَى يد أغيلمة من قريش\" (^١)، وكان أبو هريرة يقول: لو شئت أن أسميهم بأسمائهم، لكنه خشي عَلَى نفسه ولم يصرح.\nوجاء في غير البخاري: حفظت ثلاثة جرب، بثثت منها جرابين، ولو بثثت الثالث لقطع (هذا) (^٢). يعني: البلعوم -وهو بضم الباء الموحدة- وهو مجرى النفس إلى الرئة، وقال الجوهري والقاضي: مجرى الطعام في الحلق، وهو المريء (^٣).\n_________\n(^١) سيأتي برقم (٣٦٠٥) كتاب: المناقب، باب: علامات النبوة. من حديث أبي هريرة بلفظ: \"هلاك أمتي على يدي غلمة من قريش\".\n(^٢) في (ج): مني.\n(^٣) \"الصحاح\" ٥/ ١٨٧٤. و\"مشارق الأنوار\" ١/ ٨٩.","vol":"3","page":607},{"text":"وقد فسره البخاري به كما سلف، وجاء: خمسة. يعني: أجرب (^١) وفيه: أن كل من أمر بمعروف إِذَا خاف عَلَى نفسه في التصريح أن يعرض، ولو كانت الأحاديث التي لم يحدث بها من الحلال والحرام ما وسعه كتمها؛ لأنه قَالَ: لولا آيتان في كتاب الله ما حدثت شيئًا ثمَّ يتلو ﴿إِنَّ الَّذِينَ يَكْتُمُونَ﴾ [البقرة: ١٥٩] كما سلف.\n_________\n(^١) ورد بهامش الأصل: رواية (خمسة أجرب) رواها الرامهرمزي.\nوبعده تعليق آخر نصه: فسره الرواة في الجزء السادس، فقال: حدثنا عبدان، ثنا عمر بن عبد الله البصري (…) عن رسول الله - ﷺ -: خمسة جرب أحاديث وقال: (…) لو أخرجت الثالث لرميتموني بالحجارة.","vol":"3","page":608},{"text":"<span data-type='title' id=toc-290>٤٣ - باب الإِنْصَاتِ للْعُلَمَاءِ</span>\n١٢١ - حَدَّثَنَا حَجَّاجٌ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ مُدْرِكِ، عَنْ أَبِي زُرْعَةَ، عَنْ جَرِيرٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهُ فِي حَجَّةِ الوَدَاعِ: \"اسْتَنْصِتِ النَّاسَ\" فقال: \"لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". [٤٤٠٥، ٦٨٦٩، ٧٠٨٠ - مسلم: ٦٥ - فتح: ١/ ٢١٧].\nحَدَّثَنَا حَجَّاجٌ ثنا شُعْبَةُ، أَخْبَرَنِي عَلِيُّ بْنُ مُدْرِكِ، عَنْ أَبِي زُرْعَةَ، عَنْ جَرِيرِ أَنَّ النَّبِيَّ - ﷺ - قالَ لَهُ فِي حَجَّةِ الوَدَاعِ: \"اسْتَنْصِتِ النَّاسَ\" فقال: \"لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في أربعة مواضع: هذا أحدها.\nوثانيها: في المغازي عن حفص بن عمر (^١).\nثالثها: في الفتن عن سليمان، كلاهما عن شعبة به (^٢).\nرابعها: في الديات عن بندار، عن غندر، عن شعبة (^٣)، وعن عبيد الله بن معاذ، عن أبيه، عن شعبة به، وهذا أنزل من الأول بدرجة (^٤).\nوأخرجه مسلم في الإيمان عن أبي بكر بن أبي شيبة، عن غندر، عن\n_________\n(^١) سيأتي برقم (٤٤٠٥) باب: حجة الوداع.\n(^٢) سيأتي برقم (٧٠٨٠) باب: قول النبي - ﷺ -: \"لا ترجعوا بعدي كفارًا\".\n(^٣) سيأتي برقم (٦٨٦٩) كتاب: الديات، باب: قول الله تعالى: ﴿وَمَنْ أَحْيَاهَا﴾.\n(^٤) لم يروه البخاري عن عبيد الله بن معاذ، بل لم يرو عنه إلا بواسطة، وعلق عنه بصيغة الجزم. وبهذا السند رواه مسلم (٦٥/ ١١٨).","vol":"3","page":609},{"text":"شعبة، وعن ابن المثنى، وابن بشار، عن غندر به (^١).\nوهو قطعة من حديث أبي بكرة الطويل، ذكره البخاري في الخطبة أيام منى (^٢)، ومسلم في الجنايات (^٣)، وقد سلف قطعة من حديث أبي بكرة في باب: رب مبلغ أوعى من سامع وغيره (^٤).\nثانيها: في التعريف برواته غير من سلف.\nوحجاج هو ابن منهال (^٥)، وأبو زرعة هو هرم (^٦)، وعلي بن مدرك هو أبو مدرك النخعي الكوفي الصالح الصدوق ثقة، عنه شعبة، مات سنة عشرين ومائة (^٧).\n_________\n(^١) مسلم (٦٥/ ١١٨) كتاب: الإيمان، باب: بيان معنى قول النبي - ﷺ -: \"لا ترجعوا بعدي كفارًا\".\n(^٢) سيأتي برقم (١٧٤١) كتاب: الحج، باب: الخطبة أيام منى.\n(^٣) مسلم (١٦٧٩/ ٢٩) كتاب: القسامة، باب: تغليظ تحريم الدماء والأعراض.\n(^٤) سلف برقم (٦٧) كتاب: العلم، باب: قول النبي - ﷺ -: \"رب مبلغ أوعى من سامع\"، وبرقم (١٠٥) كتاب: العلم، باب: \"ليبلغ العلم الشاهد الغائب\".\n(^٥) هو حجاج بن المنهال الأنماطي أبو محمد السلمي وقيل: البرساني مولاهم البصري، روى عن حماد بن سلمة، وسفيان بن عيينة، روى عنه البخاري ومسلم، وثقه النسائي، وقال أبو حاتم: ثقة، وقال خلف بن محمد كردوس الواسطي: توفي سنة ست عشرة ومائتين وكان صاحب سنة.\nانظر: \"طبقات ابن سعد\" ٧/ ٣٠١، \"الجرح والتعديل\" ٣/ ١٦٧ (٧١١)، \"تهذيب الكمال\" ٥/ ٤٥٧ (١١٢٨).\n(^٦) سبقت ترجمته في حديث رقم (٣٦).\n(^٧) علي بن مُدْرك النخعي ثم الوهبيلي: روى له الجماعة، وقال عنه إسحاق بن منصور عن يحيى بن معين: ثقة. وكذا قال النسائي. وقال عبد الرحمن بن أبي حاتم: سألت أبي عنه، فقال: صالح صدوق، ثم قال: ثقة. وذكره ابن حبان في \"الثقات\".\nوانظر ترجمته في \"طبقات ابن سعد\" ٦/ ٣١١، \"التاريخ الكبير\" ٦/ ٢٩٤ (٢٤٤٦)، \"معرفة الثقات\" ٢/ ١٥٧ (١٣١٠)، \"الجرح والتعديل\" ٦/ ٢٠٣ (١١١٦)، \"الثقات\" ٥/ ١٦٥، \"تهذيب الكمال\" ٢١/ ١٢٦ (٤١٣٣).","vol":"3","page":610},{"text":"ثالثها: في معانيه وضبط ألفاظه:\nسميت حجة الوداع؛ لأنه - ﷺ - ودعهم فيها وعلمهم أمر دينهم وأوصاهم بتبليغ الشرع لمن غاب عنه بقوله: \"ليُبلغ الشاهدُ الغائبَ\" والقياس في الحجة الفتح؛ لكونه اسمًا للمرة لا للهيئة، والمسموع: الكسر، قَالَ الهروي وغيره: هو المسموع في واحده (^١).\nوحضور جرير حجة الوداع يدل عَلَى تقدم إسلامه، فإنه قيل: أسلم في رمضان سنة عشر (^٢)، وقد أسلفنا أنه قيل: أسلم قبل وفاته - ﷺ - بأربعين يومًا.\nومعنى \"لا تَرْجِعوا\": لا تصيروا. قَالَ ابن مالك: رجع هنا بمعنى: صار (^٣).\nوقوله: \"بَعْدي\" أي: بعد فراقي من موقفي هذا، قاله الطبري (^٤).\nوقال غيره: \"بَعْدِي\" أي: خلافي، أي: لا تخلفوني في أنفسكم بعد الذي أمرتكم به، ويحتمل أنه - ﷺ - علم أن هذا لا يكون في حياته فنهاهم عنه بعد وفاته.\nوقوله: \"يضرب\" هو برفع الباء عَلَى الصواب، وهو الرواية أي: لا تفعلوا فعل الكفار. فتشبهوا بهم في حالة قتل بعضهم بعضًا، ومحاربة بعضهم بعضًا، وهذا أولى الوجوه في تأويله كما قاله القاضي (^٥).\n_________\n(^١) انظر: \"الصحاح\" ١/ ٣٠٤ مادة: (حجج)، \"النهاية في غريب الحديث والأثر\" ١/ ٣٤٠ - ٣٤١.\n(^٢) انظر: \"معجم الصحابة\" للبغوي ١/ ٥٦٠.\n(^٣) \"شواهد التوضيح\" ص ١٣٨.\n(^٤) \"تفسير الطبري\" ٦/ ٦٥ (١٥١٣٧).\n(^٥) \"إكمال المعلم\" ١/ ٣٢٤.","vol":"3","page":611},{"text":"وقد جرى بين الأنصار كلام بمحاولة اليهود حتَّى ثار بعضهم إلى بعض في السلاح، فأنزل الله: ﴿وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللَّهِ﴾ (^١) [آل عمران: ١٠١]. أي: تفعلون فعل الكفار، وسياق الخبر دال عَلَى أن النهي عن ضرب الرقاب، وعما قبله بسببه كما جاء في حديث أبي بكرة: \"إنَّ دماءَكُم وأمْوَالَكُم عليكُم حَرَام\" وذكر الحديث، ثمَّ قَالَ: \"ليُبلغ الشاهدُ الغائبَ، لا تَرْجِعُوا بَعْدِي كُفَّارًا\" الحديث (^٢).\nفهو شرح لما تقدم من تحريم بعضهم عَلَى بعض، وفيه ستة أقوال أخر:\nأحدها: أنه كُفر عَلَى بابه في حق المستحل لغير الحق.\nوثانيها: أن المراد: كفر النعمة وحق الإسلام.\nثالثها: أنه يقرب من الكفر ويؤدي إليه.\nرابعها: لا تكفروا حقيقة، بل دوموا مسلمين.\nخامسها: أن المراد بالكفار: المتكفرون في السلاح، يقال: تكفر الرجل بسلاحه، إِذَا لبسه، حكاه الخطابي (^٣).\nسادسها: لا يُكَفِّر بعضكم بعضًا، فتستحلوا قتال بعضكم بعضًا،\n_________\n(^١) روى الطبري في \"تفسيره\" ٣/ ٣٧٥ (٧٥٣٣) عن ابن عباس قال: كانت الأوس والخزرج بينهم حرب في الجاهلية كل شهر، فبينما هم جلوس إذ ذكروا ما كان بينهم حتى غضبوا، فقام بعضهم إلى بعض بالسلاح، فنزلت هذِه الآية: ﴿وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ﴾ إلى آخر الآيتين، ﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً﴾، إلى آخر الآية.\nورواه أيضًا ابن أبي حاتم في \"تفسيره\" ٣/ ٧٢٠ (٣٨٩٨)، والواحدي في \"أسباب النزول\" ١٢١ (٢٣٤).\n(^٢) سيأتي برقم (١٠٥) كتاب: العلم، باب: \"ليبلغ العلم الشاهد الغائب\".\n(^٣) \"أعلام الحديث\" ٣/ ١٧٨١.","vol":"3","page":612},{"text":"ومن سكن الباء (^١) أحال المعنى؛ لأن النهي عَلَى هذا التقدير يكون عن الكفر مجردًا، وضرب الرقاب جواب النهي ومجازاة الكفر، وسياق الخبر كما سلف يأباه، وجوزه أبو البقاء وابن مالك (^٢) عَلَى تقدير شرط مضمر أي: إن ترجعوا يضرب.\nرابعها: في فوائده:\nفيه: التصريح بما بوب عليه البخاري من الإنصات للعلماء فإنه توقير لهم، وكيف لا وهم ورثة الأنبياء؟! وقد أمر الله تعالى أن لا يرفع الصوت فوق صوت النبي؛ خوف حبوط العمل (^٣).\nوفيه أيضًاة تحذير الأمة من وقوع ما يحذر فيه.\nوتعلق به بعض أهل البدع في إنكار حجية الإجماع كما قَالَه المازري؛ لأنه نهى الأمة بأسرها عن الكفر، ولولا جواز إجماعها عليه لما نهاها.\nوالجواب: أن الامتناع إنما جاء من جهة خبر الصادق لا من الإمكان، وقد قَالَ تعالى: ﴿لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ﴾ [الزمر: ٦٥] ومعلوم أنه معصوم (^٤).\n_________\n(^١) يقصد في قوله: \"يضرب بعضكم\".\n(^٢) \"شواهد التوضيح\" ص ١٩٨.\n(^٣) قال تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ (٢)﴾ [الحجرات: ٢].\n(^٤) \"المعلم بفوائد مسلم\" ١/ ٦٥.","vol":"3","page":613},{"text":"<span data-type='title' id=toc-291>٤٤ - باب مَا يُسْتَحَبُّ لِلْعَالِمِ إِذَا سُئِلَ: أَىُّ النَّاسِ أَعْلَمُ؟ فَيَكِلُ الْعِلْمَ إِلَى اللهِ</span>\n١٢٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا عَمْرٌو قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ: قُلْتُ لابْنِ عَبَّاسٍ: إِنَّ نَوْفًا البِكَالِيَّ يَزْعُمُ أَنَّ مُوسَى لَيْسَ بِمُوسَى بَنِي إِسْرَائِيلَ، إِنَّمَا هُوَ مُوسَى آخَرُ. فَقَالَ: كَذَبَ عَدُوُّ اللهِ، حَدَّثَنَا أُبَيُّ بْنُ كَعْبٍ، عَنِ النَّبِيِّ - ﷺ -[قَالَ]: \"قَامَ مُوسَى النَّبِيُّ خَطِيبًا فِي بَني إِسْرَائِيلَ، فَسُئِلَ: أَيُّ النَّاسِ أَعْلَمُ؟ فَقَالَ: أَنَا أَعْلَمُ. فَعَتَبَ اللهُ عَلَيْهِ، إِذْ لَمْ يَرُدَّ العِلْمَ إِلَيهِ، فَأَوْحَى الله إِلَيْهِ أَن عَبْدًا مِنْ عِبَادِي بِمَجْمَعِ البَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ. قَالَ: يَا رَبِّ، وَكَيْفَ بِهِ؟ فَقِيلَ لَهُ: احْمِلْ حُوتًا فِي مِكْتَل فَإِذَا فَقَدْتَهُ فهْوَ ثَمَّ. فَانْطَلَقَ وَانْطَلَقَ بِفَتَاهُ يُوشَعَ بْنِ نُونٍ، وَحَمَلَا حُوتًا فِي مِكَتَلِ، حَتَّى كَانَا عِنْدَ الصَّخْرَةِ وَضَعَا رُءُوسَهُمَا وَنَامَا، فَانْسَل الحُوتُ مِنَ المِكْتَلِ، ﴿فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا﴾ [الكهف: ٦١]، وَكَانَ لِمُوسَى وَفَتَاهُ عَجَبًا، فَانْطَلَقَا بَقِيَّةَ لَيْلَتِهِمَا وَيَوْمِهِمَا، فَلَمَّا أَصْبَحَ قَالَ مُوسَى لِفَتَاهُ: ﴿آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا﴾ [الكهف: ٦٢]، وَلَمْ يَجِدْ مُوسَى مَسًّا مِنَ النَّصَب حَتَّى جَاوَزَ المَكَانَ الذِي أُمِرَ بهِ. فَقَالَ لَهُ فَتَاهُ: ﴿أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ﴾ [الكهف: ٦٣]. قَالَ مُوسَى: ﴿ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا﴾ [الكهف: ٦٤]، فَلَمَّا انْتَهَيَا إِلَى الصَّخْرَةِ إِذَا رَجُلٌ مُسَجًّى بِثَوْبٍ -أَوْ قَالَ: تَسَجَّى بِثَوْبِهِ- فَسَلَّمَ مُوسَى. فَقَالَ الخَضِرُ: وَأَنَّى بِأَرْضِكَ السَّلَامُ؟ فَقَالَ: أَنَا مُوسَى. فَقَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ. قَالَ: ﴿هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا (٦٦) قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٦٧)﴾ [الكهف: ٦٦، ٦٧]، يَا مُوسَى، إِنِّي عَلَى عِلْم مِن عِلْمِ اللهِ عَلّمَنِيهِ لَا تَعْلَمُهُ أَنْتَ، وَأَنْتَ عَلَى عِلْم عَلَّمَكَهُ لَا أَعْلَمُهُ. قَال: ﴿سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا﴾ [الكهف: ٦٩]. فَانْطَلَقَا يَمْشِيَانِ عَلَى سَاحِل البَحْر لَيْسَ لَهُمَا سَفِينَةٌ، فَمَرَّتْ بهِمَا سَفِينَةٌ، فَكَلَّمُوهُمْ أَنْ","vol":"3","page":614},{"text":"يَحْمِلُوهُمَا، فَعُرِفَ الخَضِرُ، فَحَمَلُوهُمَا بِغَيْرِ نَوْلٍ، فَجَاءَ عُصْفُورٌ فَوَقَعَ عَلَى حَرْفِ السَّفِينَةِ، فَنَقَرَ نَقْرَةً أَوْ نَقْرَتَيْنِ فِي البَحْرِ. فَقَالَ الخَضِرُ: يَا مُوسَى، مَا نَقَصَ عِلْمِي وَعِلْمُكَ مِنْ عِلْمِ اللهِ إِلا كَنَقْرَةِ هذا العُصْفُورِ فِي البَحْرِ. فَعَمَدَ الخَضِرُ إِلَى لَوْحٍ مِنْ أَلْوَاحٍ السَّفِينَةِ فَنَزَعَهُ. فَقَالَ مُوسَى: قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ، عَمَدْتَ إِلَىَ سَفِينَتِهِمْ فخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا! ﴿قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٢) قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ﴾ [الكهف: ٧٢، ٧٣]. فَكَانَتِ الأولَى مِنْ مُوسَى نِسْيَانًا. فَانْطَلَقَا، فَإِذَا غُلَامٌ يَلْعَبُ مَعَ الغِلْمَانِ، فَأَخَذَ الخَضِرُ بِرَأْسِهِ مِنْ أَعْلَاهُ فَاقْتَلَعَ رَأْسَهُ بِيَدِهِ، فَقَالَ مُوسَى: ﴿قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ﴾؟! [الكهف: ٧٤] ﴿قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥)﴾ [الكهف: ٧٥]- قَالَ ابن عُيَيْنَةَ: وهذا أَوْكَدُ- ﴿فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ﴾ [الكهف: ٧٧]. قَالَ الخَضِرُ بِيَدِهِ فَأقَامَة. فَقَالَ لَهُ مُوسَى: ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا (٧٧) قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ﴾ [الكهف: ٧٧، ٧٨]. قَالَ النَّبِيُّ - ﷺ -: \"يَرْحَمُ اللهُ مُوسَى، لَوَدِدْنَا لَوْ صَبَرَ حَتَّى يُقَصَّ عَلَيْنَا مِنْ أَمْرِهِمَا\". [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح: ١/ ٢١٧]\nحَدَّثنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنا سُفْيَانُ، ثنَا عَمْرٌو: أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ: إِنَّ نَوْفًا البِكَالِيَّ يَزْعُمُ أَنَّ مُوسَى لَيْسَ بِمُوسَى بَنِي إِسْرَائِيلَ، إِنَّمَا هُوَ مُوسَى آخَرُ. فَقَالَ: كَذَبَ عَدُوُّ اللهِ، حَدَّثَني أُبَيُّ بْنُ كَعْبٍ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"قَامَ مُوسَى النَّبِيُّ - ﷺ - خطِيبًا فِي بَني إِسْرَائِيلَ، فَسُئِلَ: أَيُّ النَّاسِ أَعْلَمُ؟ .. الحديث بطوله.","vol":"3","page":615},{"text":"والكلام عليه من وجوه:\nأحدها:\nهذا الحديث سلف قريبًا في موضعين: مختصرًا من كتاب العلم (^١)، وأتى به في كتاب الأنبياء أتم (^٢)، وقد سلف في باب: ما ذكر من ذهاب موسى في البحر إلى الخضر تعداد طرقه (^٣).\nثانيها: في التعريف برواته: وقد سلف.\nثالثها: في ألفاظه ومعانيه:\nالأولى: نَوف: بفتح النون، والبِكَالي -بكسر الباء الموحدة وفتح الكاف المخففة وفي آخره لام- نسبة إلى بني بكال بطن من حمير، وهو نوف بن فضالة، قَالَ أبو العباس أحمد بن عمر: وعند أبي بحر والخشني بفتح الباء وتشديد الكاف، قَالَ: ونسبه بعضهم في حمير، وآخرون في همدان. قَالَ: وكان نوف عالمًا فاضلًا إمامًا لأهل دمشق (^٤).\nقَالَ ابن التين: وكان حاجبًا لعلي، وكان قاصًّا، وهو ابن امرأة كعب الأحبار عَلَى المشهور، وقيل: ابن أخته، وكنيته: أبو زيد، وقيل: أبو رشيد.\n_________\n(^١) سبق برقم (٧٨) باب: الخروج في طلب العلم.\n(^٢) سيأتي برقم (٣٤٠٠ - ٣٤٠١) باب: حديث الخضر مع موسى ﵉.\n(^٣) سبق برقم (٧٤).\n(^٤) \"المفهم\" ٦/ ١٩٣. وقال الحافظ في \"الفتح\" ١/ ٢١٩: البكالي بفتح الموحدة وكسرها وتخفيف الكاف، ووهم من شددها منسوب إلى بكال بطن من حمير، ووهم من قال: إنه منسوب إلى بكيل -بكسر الكاف- بطن من همدان لأنهما متغايران. اهـ.","vol":"3","page":616},{"text":"وقال ابن العربي في \"الأحوذي\": لعله منسوب إلى بكيل: بطن من همدان (^١). وليس كما قَالَ، فالمنسوب إلى ما ذكر هو أبو الوداك جبر بن نوف (^٢) وغيره، وأما نوف هذا فمنسوب إلى بكال: بطن من حمير كما سلف، وهو المذكور في كتب الأنساب (^٣).\nالثانية قوله: (كَذَبَ عَدُوُّ اللهِ). هذا قاله عَلَى سبيل الإغلاظ عَلَى القائل بخلاف قوله، فإنه ليس غيره وألفاظ الغضب تجيء عَلَى غير الحقيقة غالبًا (^٤).\nالثالثة: السائل هنا هو سعيد بن جبير، وابن عباس هو المخبر، ووقع فيما مضى أن ابن عباس تمارى هو والحر بن قيس في صاحب موسى، فقال ابن عباس: هو خضر، فمر بهما أبي بن كعب فسأله ابن عباس، فأخبره، فيحتمل أن سعيد بن جبير سأل ابن عباس بعد\n_________\n(^١) \"عارضة الأحوذي\" ٢/ ١٢.\n(^٢) هو جبر بن نوف الهمداني البكالي، أبو الوداك الكوفي روى عن شريح بن الحارث القاضي، وأبي سعيد الخدري. قال ابن معين: ئقة، وقال النسائي: صالح. روى له مسلم، وأبو داود، والترمذي، وابن ماجه. انظر ترجمته في \"التاريخ الكبير\" ٢/ ٢٤٣، \"الجمع بين رجال الصحيحين\" ١/ ٨٠، \"تهذيب الكمال\" ٤/ ٤٩٥ - ٤٩٦.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٤٥٢، \"التاريخ الكبير\" ٨/ ١٢٩ (٢٤٥١)، و\"الجرح والتعديل\" ٨/ ٥٠٥ (٢٣١١)، \"الثقات\" ٥/ ٤٨٣، \"الأنساب\" ٢/ ٢٦٩، \"تهذيب الكمال\" ٣٠/ ٦٥ (٦٤٩٨)، \"تقريب التهذيب\" (٧٢١٣).\n(^٤) قال الحافظ في \"الفتح\" ١/ ٢١٩: قال ابن التين: لم يرد ابن عباس إخراج نوف عن ولاية الله، ولكن قلوب العلماء تنفر إذا سمعت غير الحق، فيطلقون أمثال هذا الكلام لقصد الزجر والتحذير منه، وحقيقته غير مراده. قلت -أي: ابن حجر-: ويجوز أن يكون ابن عباس اتّهم نوفًا في صحة إسلامه، فلهذا لم يقل في حق الحر بن قيس هذِه المقالة مع تواردهما عليها، وأما تكذيبه فيستفاد منه أن للعالم إذا كان عنده علم بشيء فسمع غيره يذكر فيه شيئًا بغير علم أن يكذبه.","vol":"3","page":617},{"text":"الواقعة الأولى المتقدمة لابن عباس مع الحر، فأخبره ابن عباس لمَّا سأله عن قول نوف أن موسى ليس موسى بني إسرائيل.\nوجاء أن السائل غير ابن جبير، روي عن سعيد قَالَ: جلست إلى ابن عباس وعنده قوم من أهل الكتاب. فقال بعضهم: يا أبا عبد الله، إن نوفًا ابن امرأة كعب يزعم عن كعب أن موسى النبي الذي طلب العلم إنما هو موسى بن ميشا، فقال ابن عباس: كذب نوف، حَدَّثَنِي أُبَيّ وذكر الحديث.\nالرابعة: قوله: \"فَسُئِلَ: أَيُّ النَّاسِ أَعْلَمُ؟ فَقَالَ: أَنَا أَعْلَمُ\". تقدم الكلام عليه في باب: ذهاب موسى إلى الخضر (^١). فينبغي لمن سُئِلَ عما لا يعلم أن يقول: لا أعلم. وقد قَالَ مالك: جُنة العالم: لا أدري، فإذا أخطأها أصيبت مقاتله (^٢).\nوقال ابن المنير: ظن الشارح -يعني: ابن بطال- أن المقصود من الحديث التنبيه عَلَى أن الصواب من موسى كان ترك الجواب، وأن يقول: لا أعلم (^٣)، وليس كذلك. بل رد العلم إلى الله تعالى متعين، أجاب أولم يجب، فإن أجاب قَالَ: الأمر كذا والله أعلم. وإن لم يجب قَالَ: الله أعلم، ومن هنا تأدب المُفْتون في أجوبتهم بقولهم: والله أعلم. فلو قَالَ موسى: أنا والله أعلم، لكان صوابًا، وإنما وقعت المؤاخذة باقتصاره عَلَى: (أنا أعلم) (^٤).\nالخامسة: \"مجمع البحرين\" هما: بحر الروم مما يلي (المغرب) (^٥)\n_________\n(^١) سبق برقم (٧٤).\n(^٢) انظر: \"سير أعلام النبلاء\" ٨/ ٧٧.\n(^٣) \"شرح ابن بطال\" ١/ ١٩٨.\n(^٤) \"المتواري\" ص ٦٤.\n(^٥) في الأصل: الغرب. والمثبت من (ف)، (ج).","vol":"3","page":618},{"text":"وبحر فارس مما يلي (المشرق) (^١). قاله قتادة (^٢). وحكى الثعلبي عن أُبي بن كعب أنه بإفريقية (^٣). وقيل: بحر الأردن وبحر القُلْزُم. قَالَ السهيلي: وقيل: بحر المغرب وبحر الزقاق، قَالَ ابن عباس: اجتمع البحران: موسى والخضر بمجمع البحرين.\nالسادسة: (الحوت): السمكة، وكا نت مالحة، و(المكتل) -بكسر الميم وفتح المثناة فوق-: القفة والزِّنبيل (^٤)، و(فتاه): صاحبه: يوشع بن نون (^٥). سلف.\nالسابعة: قوله: \"حَتَّى كَانَا عِنْدَ الصَّخْرَةِ وَضَعَا رُءُوسَهُمَا وَنَامَا، فَانْسَلَّ الحُوتُ مِنَ المِكْتَلِ، فَاتَّخَذَ سَبِيلَهُ فِي البَحْرِ سَرَبًا\" وفي رواية للبخاري \"وفي أصل (الصخرة) (^٦) عين يقال لها: الحياة لا يصيب من مائها شيء إلا حيي، فأصاب الحوت من ماء تلك العين فتحرك وانسل من المكتل فدخل البحر\" (^٧).\nوفي رواية أخرى له: \"فَقَالَ فَتَاهُ: لَا أُوقِظُهُ. حَتَّى إِذَا اسْتَيْقَظَ نَسِيَ أَنْ يُخْبِرَهُ، وأمسك الله عن الحوت (جِرْية) (^٨) الماء فصار عليه مثل الطاق، فلما استيقظ نسي يوشع أن يخبره\" (^٩).\n_________\n(^١) في الأصل: الشرق. والمثبت من (ف)، (ج).\n(^٢) انظر: \"تفسير عبد الرزاق\" ١/ ٣٤١ (١٦٩٣)، \"تفسير الطبري\" ٨/ ٢٤٥ (٢٣١٦٨)، \"تفسير البغوي\" ٥/ ١٨٥، \"زاد المسير\" ٥/ ١٦٤، \"تفسير ابن كثير\" ٩/ ١٦١.\n(^٣) وكذا ذكره البغوي في \"تفسيره\" ٥/ ١٨٥، وابن الجوزي في \"زاد المسير\" ٥/ ١٦٤.\n(^٤) يسع خمسة عشر صاعًا، انظر: \"الصحاح\" ٥/ ١٨٠٩ مادة (كتل).\n(^٥) وقع بهامش الأصل تعليق نصه: في خط المصنف في الهامش: ونون مصروف كنوح.\n(^٦) في الأصل: شجرة، والصواب ما أثبتناه.\n(^٧) ستأتي برقم (٤٧٢٧) كتاب: التفسير، باب: قوله تعالى: ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا﴾.\n(^٨) في (ج): الجرية، والمثبت من الأصل.\n(^٩) سيأتي برقم (٤٧٢٥)، (٤٧٢٦) كتاب: التفسير.","vol":"3","page":619},{"text":"فنسي يوشع وحده ونسب النسيان إليهما، فقال تعالى: ﴿نَسِيَا حُوتَهُمَا﴾ [الكهف: ٦١] كما قَالَ تعالى: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ [الرحمن: ٢٢] وإنما يخرج من الملح، وقيل: نسي موسى أن يتقدم إلى يوشع في أمر الحوت، ونسي يوشع أن يخبره بذهابه ﴿فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا﴾ [الكهف: ٦١] صار عليه الماء مثل الطاق، والطاق: عقد البناء وهو الأزج، وهو ما عُقد أعلاه بالبناء، وترك تحته خاليًا (^١).\n(والصخرة): هي التي دون نهر الزيت بالمغرب (^٢)، قَالَ أُبي بن كعب: إفريقية. وقال مجاهد: بين البحرين (^٣).\nالثامنة: انتصب (سربًا) عَلَى المفعول كما قَالَ الزجاج، أو عَلَى المصدر كأنه قَالَ: سرب الحوت سربًا.\nقَالَ ابن عباس: أحيا الله الحوت فاتخذ سبيله في البحر سربا، والسرب: حفير تحت الأرض. وجاء: \"فجعل الماء لا يلتئم حتَّى صار كالكوة\" (^٤).\nالتاسعة: الضمير للحوت ويؤيده قوله: ﴿فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا﴾ وكان لموسى وفتاه عجبًا -ويبعد أن يكون لموسى- أي: اتخذ موسى سبيل الحوت في البحر سربًا- أي: مذهبًا ومسلكًا- فإنه اتبع أثره ويبس الماء في ممره، فصار طريقًا.\n_________\n(^١) انظر: \"تهذيب اللغة\" ٣/ ٢٢٣١، \"المجمل\" ص ٥٩٠.\n(^٢) ذكره البغوي في \"تفسيره\" ٥/ ١٨٧ عن معقل بن زياد.\n(^٣) هذا الأثر رواه الطبري في \"تفسيره\" ٨/ ٢٤٧ (٣٢١٧٩)، وذكره ابن أبي حاتم ٧/ ٢٣٧٦ (١٢٨٨٩).\n(^٤) رواه الطبري في \"تفسيره\" ٨/ ٢٤٨ (٢٣١٨٥) من حديث أبي بن كعب.","vol":"3","page":620},{"text":"العاشرة: قوله: \"فَانْطَلَقَا بَقِيَّةَ لَيْلَتِهِمَا وَيَوْمِهِمَا\" كذا جاء هنا، وفي كتاب التفسير (^١) ومسلم (^٢): \"بَقِيَّةَ يَوْمِهِمَا ولَيْلَتِهِمَا\" وهي الصواب لقوله: \"فلما أصبح\" وفي رواية: \"حتَّى إِذَا كان من الغد\" (^٣) قَالَ النووي: وضبطوه، -يعني: في مسلم- بنصب \"ليلتهما\" وجرها (^٤).\nالحادية عشرة: قوله: (﴿فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا﴾) [الكهف: ٦٤] أي: يقصان قصصا، أي: فرجعا يقصان آثارهما حتَّى أتيا الصخرة، وفي مسلم: \"فأراه مكان الحوت، فقال: ها هنا وصف لي\" (^٥) وفيه: \"فأتيا جزيرة فوجدا الخضر قائمًا يصلي عَلَى طنفسة خضراء عَلَى كبد البحر\" (^٦) أي: وسطه، وفي البخاري: \"فلما انتهى إلى الصخرة إِذَا رجل مسجى بثوب، أو قَالَ: تسجى بثوبه\" (^٧) أي: مغطى به كله كتغطية الميت وجهه ورجليه وجميعه. كما جاء في رواية أخرى له: \"قَدْ جعل طرفه تحت رجله، وطرفه تحت رأسه فسلم عليه موسى، فكشف الخضر عن وجهه\" (^٨).\nالثانية عشرة: قوله: (فَقَالَ الخَضِرُ: وَأَنَّى بِأَرْضِكَ السَّلَامُ؟) قَالَ عياض: تجيء أنَّى بمعنى: أين ومتى وحيث وكيف، قَالَ: وهذا يدل\n_________\n(^١) رقم (٤٧٢٥) باب: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ﴾.\n(^٢) مسلم (٢٣٨٠) كتاب: الفضائل، باب: من فضائل الخضر - ﵇ -.\n(^٣) وهي رواية البخاري السابقة رقم (٤٧٢٥).\n(^٤) \"صحيح مسلم بشرح النووي\" ١٥/ ١٣٨.\n(^٥) مسلم (٢٣٨٠/ ١٧٢) كتاب: الفضائل، باب: من فضائل الخضر - ﵇ -.\n(^٦) سيأتي برقم (٤٧٢٦)، ولم أجد هذا اللفظ عند مسلم.\n(^٧) حديث الباب.\n(^٨) سيأتي برقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾.","vol":"3","page":621},{"text":"عَلَى أن السلام لم يكن معروفًا عندهم إلا في خاصة الأنبياء والأولياء، أو كان موضع بلاد كفر وهم ممن لا يعرف السلام (^١).\nالثالثة عشرة: معنى ﴿إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا﴾ [الكهف: ٦٧]: إنك سترى شيئًا ظاهره منكر ولا تصبر عليه، \"يَا مُوسَى، إِنِّي عَلَى عِلْمٍ مِنْ عِلْمِ اللهِ عَلَّمَنِيهِ لَا تَعْلَمُهُ أَنْتَ، وَأَنْتَ عَلَى عِلْمٍ عَلَّمَكَة لَا أَعْلَمُه أنا\". وفي رواية أخرى لَهُ: \": فَمَا شَأْنُكَ؟ وَأَنَّ الوَحْيَ يَأْتِيكَ؟ يَا مُوسَى، إِنَّ لِي عِلْمًا لَا يَنْبَغِي لَكَ أَنْ تَعْلَمَهُ، وَإِنَّ لَكَ عِلْمًا لَا يَنْبَغِي لِي أَنْ أَعْلَمَة\" (^٢) ولم يسأله موسى عن شيء من دينه؛ لأن الأنبياء لا تجهل شيئًا من دينها التي تعبدت به أمتها، وإنما سأله عما لم يكن عنده علمه مما ذكر في السورة.\nالرابعة عشرة: (السفينة) فعيلة بمعنى: فاعلة كأنها تسفن الماء، أي تقشره.\nو(النول): -بالواو- والمنال والمنالة كله: الجُعل، وأما النيل والنوال: فالعطية ابتداءً، يقال: رجل نال إِذَا كان كثير النوال، كما قالوا: رجل مال أي: كثير المال، تقول: نلت الرجل أنوله نولًا، ونلت الشيء أناله نيلًا.\nوقال صاحب \"العين\": أنلته المعروف ونلته ونولته، والاسم النول والنيل يقال: نال ينال منالًا ومنالة (^٣)، والنولة (^٤): اسم\n_________\n(^١) \"إكمال المعلم\" ٧/ ٣٧١ - ٣٧٢ وورد بهامش الأصل تعليق نصه: بلغ في السادس بعد الثلاثين كتبه مؤلفه.\n(^٢) سيأتي برقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾.\n(^٣) \"العين\" ٨/ ٣٣٣، مادة: (نول).\n(^٤) في (ج): والنيلة.","vol":"3","page":622},{"text":"للقبلة (^١). و\"العصفور\"؟ بضم العين.\nالخامسة عشرة: قوله: \"فَقَالَ الخَضِرُ: يَا مُوسَى، مَا نَقَصَ عِلْمِي وَعِلْمُكَ مِنْ عِلْمِ اللهِ إِلَّا كَنَقْرَةِ هذا العُصْفُورِ فِي البَحْرِ\" اعلم أن لفظ النقص هنا ليس عَلَى ظاهره؛ فإنَّ علم الله لا يدخله الزيادة ولا النقصان، وإنما هذا عَلَى جهة التمثيل.\nوالمعنى: أن علمي وعلمك بالنسبة إلى علم الله كنسبة ما نقر العصفور من البحر، فإنه لقلته وحقارته لا يظهر، فكأنه لم يأخذ شيئًا وهذا كقوله تعالى: ﴿قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي﴾ (^٢) الآية [الكهف: ١٠٩].\nقَالَ القاضي عياض: أو يرجع ذَلِكَ في حقهما أي: ما نقص علمنا مما جهلنا من معلومات الله إلا مثل هذا في التقدير، وجاء في البخاري: \"ما علمي وعلمك في جنب علم الله (- أي: معلومه- إلا كما أخذ هذا العصفور\" وقال بعضهم أن \"إلا\" هنا بمعنى: ولا، كأنه قال: ما نقص\n_________\n(^١) انظر: \"لسان العرب\" ٣/ ٤٥٨٣، مادة: (نول).\n(^٢) قال شيخ الإسلام في \"الفتاوى الكبرى\" ١/ ٣٦٩ - ٣٧٠: ومن المعلوم أن علم الله القائم بنفسه لا يزول منه شيء بتعلم العباد، وإنما المقصود أن نسبة علمي وعلمك إلى علم الله كنسبة ما علق بمنقار العصفور إلى البحر، ومن هذا الباب كون العلم يورث كقوله: \"العلماء ورثة الأنبياء\". ومنه قوله: ﴿وَوَرِثَ سُلَيْمَانُ دَاوُودَ﴾ [النمل: ١٦]، ومنه توريث الكتاب أيضًا كقوله: ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ﴾ [فاطر: ٣٢]، ومثل هذِه العبارة من النقص ونحوه تستعمل في هذا وإن كان العلم الأول ثابتًا، كما قال سعيد بن المسيب لقتادة، وقد أقام عنده أسبوعًا سأله فيه مسائل عظيمة حتى عجب من حفظه وقال: نزفتني يا أعمى.\nوإنزاف القليب ونحوه هو رفع ما فيه بحيث لا يبقى فيه شيء، ومعلوم أن قتادة لو تعلم جميع علم سعيد لم يُزل علمه من قلبه كما يزول الماء من القليب. اهـ","vol":"3","page":623},{"text":"علمي وعلمك من علم الله) (^١) ولا ما أخذ هذا العصفور من هذا البحر لما تقدم من أن علم الله تعالى لا ينقص بحال، ولا حاجة إلى هذا التكلف؛ لما بيناه من التمثيل (^٢).\nالسادسة عشرة: قوله: \"فَعَمَدَ الخَضِرُ إِلَى لَوْحٍ مِنْ أَلْوَاحِ السَّفِينَةِ فَنَزَعَهُ\" قَالَ المفسرون: قلع لوحين مما يلي الماء. وفي البخاري: \"فوَتَدَ فِيهَا وَتدًا\" (^٣)، وفيه: \"فعَمَدَ الخَضِرُ إِلَى قَدُومٍ فَخَرَقَ به\".\nالسابعة عشرة: في خرقه السفينة -كما قَالَ القاضي- مخافة أخذ الغاصب، حجة للنظر في المصالح ودفع أخف الضررين، والإغضاء عَلَى بعض المنكرات مخافة أن يتولد من عدم (تغييرهما) (^٤) ما هو أشد، وجواز إفساد بعض المال لإصلاح باقيه، وخصاء الأنعام لسمنها، وقطع بعض آذانها للتمييز (^٥).\nالثامنة عشرة: قوله: \"فَعَمَدَ\" هو بفتح العين والميم، يقال: عَمَد بفتح الميم في الماضي، يعمد بكسرها في المستقبل.\nالتاسعة عشرة: معنى: ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ﴾ [الكهف: ٧٣] أي: غفلتُ، وقيل: لم ينس ولكنه ترك، والترك يسمى نسيانًا. وفي البخاري: \"فكَانَتِ الأُولَى مِنْ مُوسَى نِسْيَانًا\" وفي موضع آخر منه: \"وَالْوُسْطَى شَرْطًا، وَالثَّالِثَةُ عَمْدًا\" وقيل: نسي في الأولى فاعتذر، ولم ينس في\n_________\n(^١) ما بين المعقوفين ساقط من (ج).\n(^٢) \"إكمال المعلم\" ٧/ ٣٧٧.\n(^٣) سيأتي برقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾.\n(^٤) كذا في الأصل، (ج)، والأولى: تغييرها.\n(^٥) \"إكمال المعلم\" ٧/ ٣٧٢.","vol":"3","page":624},{"text":"الثانية فلم يعتذر (^١).\nالعشرون: معنى: ﴿وَلَا تُرْهِقْنِي﴾ [الكهف: ٧٣]: لا تغشني (^٢)، وقيل: لا تلحق بي وهمًا، يقال: رهقه الشيء بالكسر يرهقه بالفتح رهقًا بالتحريك إِذَا غشيه، وأرهقته: كلفته ذَلِكَ، يقال: لا ترهقني لا أرهقك الله أي: لا تعسرني لا أعسرك الله.\nالحادية بعد العشرين: قوله: (\"فَإِذَا غُلَامٌ يَلْعَبُ مَعَ الغِلْمَانِ، فَأَخَذَ الخَضِرُ بِرَأْسِهِ مِنْ أَعْلَاهُ فَاقْتَلَعَهُ بِيَدِهِ\") وجاء فيه في بدء الخلق: \"فَأَخَذَ الخَضِرُ بِرَأْسِهِ فَقَطَعَهُ بيده هكذا\" (^٣) وأومأ سفيان بأطراف أصابعه كأنه يقطف شيئًا، وفيه في التفسير: \"فَبَيْنَا هُمَا يَمْشِيَانِ عَلَى السَّاحِلِ، إِذْ أَبْصَرَ الخَضِرُ غُلَامًا مَعَ الغِلْمَانِ فَاقْتَلَعَ رأسه فَقَتَلَهُ\" (^٤). وجاء: \"فوجَدَ غِلْمَانًا يَلْعَبُونَ، فَأَخَذَ غُلَامًا كَافِرًا ظَرِيفًا فَأَضْجَعَهُ، ثُمَّ ذَبَحَهُ بِالسِّكِّينِ\" (^٥).\nوقال الكلبي: صرعه ثمَّ نزع رأسه من جسده فقتله، فقال له موسى: ﴿أَقَتَلْتَ نَفْسًا زَكِيَّةً﴾ [الكهف: ٧٤] أي: طاهرة. وفي مسلم: \"فَذُعِرَ مُوسَى (ذَعْرَةَ مُنْكِرٍ) (^٦) عندها\". وفيه أيضًا: \"وَأَمَّا الغُلَامُ فَطُبعَ يَوْمَ طُبعَ كَافِرًا، وَكَانَ أَبَوَاهُ قَدْ عَطَفَا عَلَيْهِ، فَلَوْ أَنَّهُ أَدْرَكَ أَرْهَقَهُمَا طُغْيَانًا وَكُفْرًا\" (^٧)،\n_________\n(^١) سيأتي (٤٧٢٥) كتاب: التفسير، باب: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا (٦٠)﴾، وبرقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾.\n(^٢) انظر: \"زاد المسير\" ٥/ ١٧١ وورد بهامش الأصل تعليق نصه: من خط المؤلف في الهامش: وقيل: تكلفني، وقيل: تحملني.\n(^٣) سيأتي برقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا﴾.\n(^٤) سيأتي برقم (٤٧٢٥) كتاب: التفسير، باب: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ﴾.\n(^٥) سيأتي برقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا﴾.\n(^٦) كذا في الأصل بالإضافة، وفي (ج): ذعرةً منكرةً.\n(^٧) رقم (٢٣٨٠/ ١٧٢) كتاب: الفضائل، باب: من فضائل الخضر - ﵇ -.","vol":"3","page":625},{"text":"وهو معنى قوله: ﴿فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا﴾ [الكهف: ٨٠] والطغيان: الزيادة في الإضلال.\nقَالَ البخاري: وكان ابن عباس يقرؤها: (وكان أبواه مؤمنين وكان هو كافرًا) (^١). وعنه: وأما الغلام فكان كافرًا وكان أبواه مؤمنين (^٢).\nوأوَّل ابن بطال قوله: \"كان كافرًا\" باعتبار ما يئول إليه لو عاش.\nقَالَ: ووجه (استباحة) (^٣) القتل لا يعلمه إلا الله، ولله تعالى أن يميت من شاء من خلقه قبل البلوغ وبعده، ولا فرق بين قتله وموته، وكل ذَلِكَ لا اعتراض عليه فيه: ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ﴾ [الأنبياء: ٢٣] (^٤).\nفائدة: الغلام جيسور كما ذكره في التفسير (^٥)، وهو بجيم وسين وراء مهملة، قاله ابن ماكولا (^٦). وغيره ذكر أنه اسم الملك الذي كان يأخذ كل سفينة غصبًا، وهو عجيب، ومنهم من أبدل الراء بنون، وسيأتي فيه زيادة في التفسير.\nوقال ابن جرير: أخذ الخضر صخرة فثلغ بها رأسه (^٧).\nواسم أبيه: كازيري، وأمه: سهوى، وقيل: اسم أبيه: ملاس، واسم أمه: رحمى.\n_________\n(^١) سيأتي برقم (٤٧٢٦) في التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾.\n(^٢) سيأتي برقم (٤٧٢٥) كتاب: التفسير، باب: وإذ قال موسى لفتاه لا أبرح …\n(^٣) في الأصل، ج، ف: استنجائه. والمثبت من \"شرح ابن بطال\".\n(^٤) \"شرح ابن بطال\" ١/ ١٩٩ - ٢٠٠.\n(^٥) سيأتي برقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾، وبرقم (٤٧٢٧) كتاب: التفسير، باب: قوله تعالى: ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾، وانظر \"تفسير ابن أبي حاتم\" ٧/ ٢٣٨٠ (١٢٩٢٣).\n(^٦) \"الإكمال\" ٢/ ٣٧٧.\n(^٧) \"تفسير الطبري\" ٨/ ٢٥٣.","vol":"3","page":626},{"text":"الثانية بعد العشرين: في إخباره عن حال السفينة لو لم تخرق، والغلام لو لم يقتل دلالة لمذهب أهل الحق أن الله عالم بما كان وبما يكون أن لو كان كيف يكون (^١)، ويدل عليه قوله تعالى: ﴿وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ﴾ [الأنعام: ٢٨]، وقوله: ﴿وَلَوْ جَعَلْنَاهُ مَلَكًا لَجَعَلْنَاهُ رَجُلًا﴾ [الأنعام: ٩] الآية.\nالثالثة بعد العشرين: قوله: \"غلامًا\" يدل عَلَى أنه كان غير بالغ، والغلام: اسم للمولود إلى أن يبلغ (^٢)، وزعم قوم أنه كان بالغًا يعمل الفساد، واحتجوا بقوله: ﴿بِغَيْرِ نَفْسٍ﴾ [الكهف: ٧٤]. والقصاص إنما يكون في حق البالغ.\nوأجاب الجمهور عن ذَلِكَ بأنا لا نعلم كيف كان شرعهم، فلعله كان يجب عَلَى الصبي في شرعه كما يجب في شرعنا عليهم غرامة المتلفات.\nالرابعة بعد العشرين: قوله: ﴿حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ﴾ [الكهف: ٧٧] قَالَ ابن عباس: هي: أنطاكية. وقال ابن سيرين: (أيلة) (^٣)، وهي أبعد\n_________\n(^١) قال الشيخ ابن عثيمين في \"شرح رياض الصالحين\" ١/ ٧٢: قد يتوهم بعض من\nقصُر علمه أن الله سبحانه لا يعلمِ الشيء حتى يقع، وهذا غير صحيح فالله يعلم\nالأشياء قبل وقوعها كما قال: ﴿أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالْأَرْضِ إِنَّ ذَلِكَ فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ (٧٠)﴾ [الحج: ٧٠].\nومن ادّعى أن الله لا يعلم بالشيء إلا بعد وقوعه فإنه مكذب لهذِه الآية وأمثالها من الآيات الدالة على أن الله تعالى قد علم الأشياء قبل وقوعها. اهـ.\n(^٢) ورد بهامش الأصل ما نصه: في \"المطالع\": ويقال للرجل المستحلم الفره غلام. انتهى. ومما يدل لما قاله في حديث الإسراء: قال موسى - ﵇ - حين جاوزه النبي - ﷺ -. بكى، فقيل: ما يبكيك؟ قال: ربِّ هذا الغلامُ -يعني به النبي - ﷺ -- يدخل الجنة من أمته أفضل مما يدخل من أمتي.\n(^٣) ورد بهامش الأصل تعليق نصه: في كلام النووي: (الأيلة).","vol":"3","page":627},{"text":"الأرض من السماء. وجاء: أنهم كانوا من أهل قرية لئام، وقيل: من\nبرقة (^١).\nالخامسة بعد العشرين: قوله تعالى: ﴿جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٧]، أي: يسقط بسرعة، قَالَ الكسائي: إرادة الجدار هنا: ميله، وقيل: عَلَى مجاز كلام العرب لأنه لما قرب الحائط من الانقضاض كان كمن يريد أن يفعل ذَلِكَ، وكان أهل القرية يمرون تحته عَلَى خوف. وفي رواية للبخاري: \"مائل فقال بيده هكذا\" (^٢). وفي رواية قَالَ: \"فمسحه بيده\" (^٣).\nوذكر الثعلبي أن سمك الجدار مائتا ذراع بذلك الذراع الذي لذلك القرن، وطوله عَلَى وجه الأرض خمسمائة ذراع، وعرضه خمسون ذراعًا، قيل: إنه مسحه كالطين فاستوى.\nوجاء في كتاب الأنبياء: \"فأومأَ بيدِهِ هكذا\" وأشار سفيان كأنه يمسحُ شيئًا إلى فوق (^٤)، وهذِه آية عظيمة تشبه آية الأنبياء.\nوذكر الطبري عن ابن عباس قَالَ: كان قول موسى في الجدار لنفسه ولطلب شيء من الدنيا، وفي السفينة والغلام لله (^٥).\nالسادسة بعد العشرين: قوله: ﴿لَاتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ [الكهف: ٧٧] أي: تأكله كما قاله سعيد. والتاء: فاء الفعل، يقال: تخذ يتخذ، والاتخاذ: افتعال من الأخذ، إلا أنه أدغم بعد تليين الهمزة وإبدالها\n_________\n(^١) انظر هذِه الأقوال في \"تفسير البغوي\" ٥/ ١٩٢، \"زاد المسير\" ٥/ ١٧٥.\n(^٢) سيأتي برقم (٤٧٢٧) كتاب: التفسير، باب: ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾.\n(^٣) سيأتي برقم (٢٢٦٧) كتاب: الإجارة، باب: إذا استاجر أجيرًا على أن يقيم حائطًا.\n(^٤) سيأتي برقم (٣٤٠١) كتاب: أحاديث الأنبياء، باب: حديث الخضر مع موسى.\n(^٥) \"تفسير الطبري\" ٨/ ٢٥١ (٢٣٢٠٤).","vol":"3","page":628},{"text":"تاء. (ولما كثر استعماله عَلَى لفظ الافتعال توهموا أن التاء أصلية؛ فبنوا منها: فعل يفعل، قالوا: تخذ يتخذ، وقولهم: أخذت كذا يبدلون الدال تاء) (^١) فيدغمونها وبعضهم يظهر.\nالسابعة بعد العشرين: قوله: (يَرْحَمُ اللهُ مُوسَى، لَوَدِدْنَا لَوْ صَبَرَ حَتَّى يُقَصَّ عَلَيْنَا مِنْ أَمْرِهِمَا) فيه دلالة عَلَى تمني ما علم أنه لم يقدر. ويقال: إنه لما أرادا التفرق قَالَ الخضر لموسى: لو صبرت لأتيت عَلَى ألف عجيب كل أعجب مما رأيت.\nالثامنة بعد العشرين: اسم الملك فيما يزعمون هدد (^٢) بن بدد، واسم الغلام جيسور، وقد سلف ما فيه، وفي اسم الملك أقوال أخر ستأتي في قصص الأنبياء في باب: حديث الخضر مع موسى.\nالتاسعة بعد العشرين: قوله: ﴿فَخَشِينَا أَنْ يُرْهِقَهُمَا﴾ [الكهف: ٨٠] أي: يحملهما حبه عَلَى أن يتابعاه عَلَى دينه.\nالثلاثون: قوله: ﴿وَأَقْرَبَ رُحْمًا﴾ [الكهف: ٨١] الرحم: الرحمة، وفي رواية في البخاري: \"هما به أرحم منهما بالأول الذي قتل خضر\" (^٣) وزعم سعيد أنهما أبدلا جارية (^٤)، يقال: إنه ولد من نسلها سبعون نبيًّا، وقيل: تزوجت بنبي، فولدت نبيًّا هدى الله به أمة.\nقَالَ ابن دريد في \"وشاحه\": واسم اليتيمين: أصرم وصريم ابنا كاشح، والأب الصالح الذي حفظ كنزهما من أجله بينهما وبينه سبعة آباء، وقيل: عشرة. واسم أمهما: دنيا.\n_________\n(^١) ساقطة من (ج).\n(^٢) ورد بهامش الأصل تعليق نصه: كزفر.\n(^٣) سيأتي برقم (٤٧٢٦) كتاب: التفسير، باب: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا﴾.\n(^٤) ذكره الطبري في \"تفسيره\" ٨/ ٢٦٦.","vol":"3","page":629},{"text":"والكنز جاء في حديث ابن عمر مرفوعًا عند الترمذي: أنه كان ذهبًا وفضة (^١)، وروي من وجه آخر: أنه كان علمًا وحكمة (^٢)، ويجمع (^٣) بينهما بما روي: أنه كان لوحًا من ذهب مكتوب فيه بعد البسملة: عجبًا لمن أيقن أن الموت حق كيف يفرح؟ وعجبًا لمن أيقن بالقدر كيف يحزن، وعجبًا لمن رأى الدنيا وتقلبها بأهلها كيف يطمئن إليها؟ وعجبًا لمن عرف النار ثمَّ عصى، لا إله إلا الله محمد رسول الله (^٤).\nالحادية بعد الثلاثين: في هذِه القصة أصل عظيم من الأصول الشرعية، وهو أنه لا اعتراض بالعقل عَلَى ما لا يفهم من الشرع، وأن لا تحسين ولا تقبيح إلا بالشرع، ألا ترى إلى ظهور قبح قتل الغلام، وخرق السفينة في الظاهر.\nولذلك اشتد نكير موسى، فلما أطلعه الخضر عَلَى سر ذَلِكَ بان له وجه الحكم فيه فيجب التسليم لكل ما جاء به الشرع، وإن كان بعضه لا تظهر حكمته للعقول، فإن ذَلِكَ محنة من الله تعالى لعباده واختبار لهم؛ لتتم البلوى عليهم، ولمخالفة هذا ضل أهل البدع حين حكموا عقولهم وردوا إليها ما جهلوه من معاني القدر وشبهه.\nوهذا خطأ منهم؛ لأن عقول العباد لها نهاية، وعلم الباري تعالى\n_________\n(^١) رواه الترمذي (٣١٥٢) عن أبي الدرداء، وليس عن ابن عمر، وقال: حديث غريب. والحديث قال عنه الألباني: ضعيف جدًّا.\n(^٢) رواه الطبري في \"تفسيره\" ٨/ ٢٦٨ (٢٣٢٥٦ - ٢٣٢٦١) عن ابن عباس وسعيد بن جبير ومجاهد.\n(^٣) ورد بهامش الأصل تعليق نصه: لو قيل في الجمع أن اللوح من ذهب أو عكسه … كان أولى.\n(^٤) هذا الأثر رواه الطبري في \"تفسيره\" ٨/ ٢٦٨ (٢٣٢٦٣) عن الحسن، و٨/ ٢٦٩ (٢٣٢٦٦) عن عمر. وابن أبي حاتم في \"تفسيره\" ٧/ ٢٣٧٥ (١٢٨٨٠) عن أبي ذر مرفوعًا.","vol":"3","page":630},{"text":"لا نهاية له. قَالَ تعالى: ﴿وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ﴾ [البقرة: ٢٥٥] فما أخفاه عنهم فهو السر الذي استأثر به، فلا يحل تعاطيه، ولا يكلف طلبه، فإن المصلحة للعباد في إخفائه منهم، والحكمة في طيه عنهم إلى يوم تبلى السرائر، والله هو الحكيم العليم. قَالَ تعالى: ﴿وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ﴾ [المؤمنون: ٧١].\nالثانية بعد الثلاثين: قوله: ﴿وَمَا فَعَلْتُهُ عَنْ أَمْرِي﴾ [الكهف: ٨٢] ظاهره أنه فعله بوحي من الله تعالى بذلك إليه، ويشهد لهذا وجوه من القصة.\nمنها: أنه لا يجوز لأحد أن يقتل نفسًا لما يتوقع وقوعه منها بعد حين مما يوجب عليها القتل لأن الحدود لا تجب إلا بعد وقوعها.\nومنها: أنه لا يقطع عَلَى فعل أحد قبل بلوغه، ولا يعلمه إلا الله؛ لأنه غيب.\nومنها: الإخبار عن أخذ الملك السفينة غصبًا، والإخبار عن بنيانه الجدار من أجل الكنز الذي تحته؛ ليكون سببًا إلى استخراج الغلامين لَهُ إِذَا احتاجا إليه؛ مراعاة لصلاح أبيهما، وهذا كله لا يدرك إلا بوحي. وفيه إذًا دلالة ظاهرة لمن قَالَ بنبوة الخضر.\nالثالثة بعد الثلاثين: فيه من الفقه استخدام الصاحب لصاحبه ومتعلمه إِذَا كان أصغر منه، وأن العالم قَدْ يكرم بأن تقضى لَهُ حاجة، أو يوهب لَهُ شيء، ويجوز لَهُ قبول ذَلِكَ، لأن الخضر حُمل بغير أجرٍ، وهذا إِذَا لم يتعرض لذلك، وأنه يجوز للعالم والصالح أن يعيب شيئًا لغيره إِذَا علم أن لصاحبه في ذَلِكَ مصلحة.","vol":"3","page":631},{"text":"<span data-type='title' id=toc-292>٤٥ - باب مَنْ سَأَلَ وَهْوَ قَائِمٌ عَالِمًا جَالِسًا</span>\n١٢٣ - حَدَّثَنَا عُثْمَانُ، قَالَ: أَخْبَرَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى قَالَ: جَاءَ رَجُلٌ إِلَى النُّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَا القِتَالُ فِي سَبِيلِ اللهِ؟ فَإِنَّ أَحَدَنَا يُقَاتِلُ غَضَبًا، وَيُقَاتِلُ حَمِيَّةً. فَرَفَعَ إِلَيْهِ رَأْسَهُ قَالَ: وَمَا رَفَعَ إِلَيهِ رَأْسَهُ إِلَّا أَنَّهُ كَانَ قَائِمًا -فَقَالَ: \"مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ العُلْيَا فَهُوَ فِي سَبِيلِ اللهِ -﷿-\". [٢٨١٠، ٣١٢٦، ٧٤٥٨ - مسلم: ١٩٠٤ - فتح: ١/ ٢٢٢].\nحَدَّثنَا عُثْمَانُ، ثنا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَا القِتَالُ فِي سَبِيلِ اللهِ؟ فَإِنَّ أَحَدَنَا يُقَاتِل غَضَبًا، وَيُقَاتِلُ حَمِيَّةً. فَرَفَعَ إِلَيْهِ رَأْسَهُ قَالَ: وَمَا رَفَعَ إِلَيْهِ رَأْسَهُ إِلَّا أَنَّهُ كَانَ قَائِمًا، فَقَالَ: \"مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ العُلْيَا فهُوَ فِي سَبِيلِ اللهِ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى. وفي الجهاد عن سليمان بن حرب، عن شعبة (^١). وفي الخمس عن بندار، عن غندر، عن شعبة، عن عمرو بن مرة (^٢). (وفي التوحيد عن محمد بن كثير، عن الثوري، عن الشعبي (^٣)، وأخرجه مسلم في الجهاد عن أبي موسى وبندار، عن غندر، عن شعبة، عن عمرو بن مرة) (^٤) وعن ابن\n_________\n(^١) سيأتي برقم (٢٨١٠) كتاب: الجهاد، باب: من قاتل لتكون كلمة الله هي العليا.\n(^٢) برقم (٣١٢٦) كتاب: فرض الخمس، باب: من قاتل للمغنم هل ينقص من أجره.\n(^٣) كذا في الأصول، وليس كذلك بل هو عن الأعمش. والحديث سيأتي برقم (٧٤٥٨) باب: قوله: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا﴾.\n(^٤) ساقطة من (ج).","vol":"3","page":632},{"text":"نمير وغيره عن جرير، عن منصور ثلاثتهم عن أبي وائل به (^١).\nثانيها: في التعريف برواته وقد سلف التعريف بهم أجمع.\nثالثها:\nفيه: جواز سؤال العالم وهو واقف كما ترجم لَهُ لعذر من ضيق مكان ونحوه، ولا يكون ذَلِكَ تركًا لتوقير العالم، ألا ترى أنه - ﷺ - لم ينكر ذَلِكَ عليه، ولا أمره بالجلوس؛ ولا من باب: \"مَنْ أَحَبَّ أنْ يتمثلَ لَهُ الناسُ قيامًا، فليَتَبَوَأ مقعدَهُ مِنَ النارِ\" (^٢) فمثل هذِه الهيئة مع سلامة النفس مشروعة.\nوفيه أيضًا: ما أعطي - ﷺ - من الفصاحة وجوامع الكلم، فإنه أجاب السائل بجواب جامع لمعنى سؤاله لا بلفظه من أجل أن الغضب والحمية قَدْ تكونان لله تعالى، وقد تكونان لعرض الدنيا، فأجابه بالمعنى مختصرًا، إذ لو ذهب يقيم وجوه الغضب لطال ولربما ألبس عَلَى السائل، وجاء أيضًا في \"الصحيح\": الرجل يقاتل للمغنم، ويقاتل للذكر، ويقاتل ليُرى مكانه، فمن في سبيل الله؟ فأجاب بذلك (^٣).\n_________\n(^١) مسلم برقم (١٩٠٤/ ١٥٠) كتاب: الصلاة، باب: من قاتل لتكون كلمة الله هي العليا.\n(^٢) رواه أبو داود (٥٢٢٩)، والترمذي (٢٧٥٥) بهذا اللفظ، وأحمد ٤/ ٩١، والبخاري في \"الأدب المفرد\" (٩٧٧) بلفظ: \"من أحب أن يمثل له عباد الله\". كلهم عن أبي مجلز قال: خرج معاوية على ابن الزبير وابن عامر فقام ابن عامر وجلس ابن الزبير، فقال معاوية لابن عامر: أجلس فإني سمعت رسول الله - ﷺ - يقول … الحديث.\nقال أبو عيسى: هذا حديث حسن، والحديث صححه الألباني في \"الصحيحة\" (٣٥٧).\n(^٣) سيأتي برقم (٢٨١٠) كتاب: الجهاد، باب: من قاتل لتكون كلمة الله هي العليا، =","vol":"3","page":633},{"text":"وفيه: أن الإخلاص شرط في العبادة، فمن غلب باعثه الدنيوي، فقد خسر ومن غلب الديني ففائز عند الجمهور خلافًا للحارث المحاسبي، قَالَ محمد بن جرير الطبري: إِذَا ابتدأ العمل لله لا يضره ما عرض بعده من إعجاب بالاطلاع عليه (^١).\n_________\n= (٣١٢٦) كتاب: فرض الخمس، باب: من قاتل للمغنم هل ينقص من أجره؟ ورواه مسلم (١٩٠٤/ ١٤٩) كتاب: الإمارة، باب: من قاتل لتكون كلمة الله هي العليا.\n(^١) \"تفسير الطبري\" ٥/ ٩٧ (١٢٨٦٧).","vol":"3","page":634},{"text":"<span data-type='title' id=toc-293>٤٦ - باب الْفُتْيَا عَلَى الدَّابَّةِ عِنْدَ الْجَمْرَةِ</span>\n١٢٤ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنِ الزُّهْرِيِّ، عَنْ عِيسَى بْنِ طَلْحَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - عِنْدَ الَجمْرَةِ وَهُوَ يُسْأَلُ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، نَحَرْتُ قَبْلَ أَنْ أَرْمِيَ؟ قَالَ: \"ارْمِ، وَلَا حَرَجَ\". قَالَ آخَرُ: يَا رَسُولَ اللهِ حَلَقْتُ قَبْلَ أَنْ أَنْحَرَ؟ قَالَ: \"انْحَرْ، وَلَا حَرَجَ\". فَمَا سُئِلَ عَنْ شَيْءٍ قُدِّمَ وَلَا أُخِّرَ إِلَّا قَالَ: \"افْعَلْ وَلَا حَرَجَ\". [انظر: ٨٣ - مسلم: ١٣٠٦ - فتح: ١/ ٢٢٢]\nحدثنا أَبُو نُعَيْمٍ، ثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنِ الزُّهْرِيِّ، عَنْ عِيسَى بْنِ طَلْحَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - عِنْدَ الجَمْرَةِ وَهُوَ يُسْأَلُ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، نَحَرْتُ قَبْلَ أَنْ أَرْمِيَ؟ قَالَ: \"ارْمِ، وَلَا حَرَجَ\". قَالَ آخَرُ: يَا رَسُولَ اللهِ حَلَقْتُ قَبْلَ أَنْ أَنْحَرَ؟ قَالَ: \"انْحَرْ، وَلَا حَرَجَ\". فَمَا سُئِلَ عَنْ شَيءٍ قُدِّمَ وَلَا أُخِّرَ إِلَّا قَالَ: \"افْعَلْ وَلَا حَرَجَ\".\nهذا الحديث تقدم بيانه واضحًا بفوائده في باب: الفتيا وهو واقف عَلَى الدابة وغيرها (^١) وأراد هنا أن يبين به أن العالم يجوز أن يُسأل وهو مشغول بالطاعة، ومعنى \"لا حَرَجَ\": لا إثْمَ عليك ولا فدية أيضًا عند الجمهور كما سلف.\nوعبد العزيز هو ابن عبد الله بن أبي سلمة الماجشون التيمي مولاهم الفقيه.\nروى عن الزهري وغيره ولم يدرك نافعًا. وعنه ابنه الفقيه عبد الملك وغيره، وليس بالمكثر.\n_________\n(^١) سبق برقم (٨٣) كتاب: العلم، باب: الفتيا وهو واقف على الدابة وغيرها.","vol":"3","page":635},{"text":"أجازه المهدي بعشرة آلاف دينار، وكان إمامًا معظمًا. قَالَ أبو الوليد: كان يصلح للوزارة. مات سنة أربع وستين ومائة (^١).\n_________\n(^١) قال فيه أبو زرعة، وأبو حاتم، وأبو داود، والنسائي: ثقة. وقال ابن خراش: صدوق.\nانظر ترجمته في: \"الطبقات\" ٧/ ٣٢٣، \"التاريخ الكبير\" ٦/ ١٣ (١٥٣٠)، \"معرفة الثقات\" ٢/ ٩٧ (١١٠٨)، \"الجرح والتعديل\" ٥/ ٣٨٦ (١٨٠٢)، \"تهذيب الكمال\" ١٨/ ١٥٢ (٣٤٥٥)، \"تقريب التهذيب\" ص ٣٥٧ (٤١٠٤).","vol":"3","page":636},{"text":"<span data-type='title' id=toc-294>٤٧ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ [الإسراء: ٨٥]\n١٢٥ </span>- حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدَّثَنَا الأَعْمَشُ سُلَيْمَانُ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: بَينَا أَنَا أَمْشِي مَعَ النَّبِيِّ - ﷺ - فِي خَرِبِ الَمدِينَةِ، وَهُوَ يَتَوَكَّأُ عَلَى عَسِيبٍ مَعَهُ، فَمَرَّ بِنَفَرٍ مِنَ اليَهُودِ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ. وَقَالَ بَعْضُهُمْ: لَا تَسْأَلوهُ، لَا يَجِيءُ فِيهِ بِشَيْءٍ تَكرَهُونَهُ. فَقَالَ بَعْضُهُمْ: لَنَسْألَنَّهُ. فَقَامَ رَجُلٌ مِنْهُمْ فَقَالَ: يَا أَبَا القَاسِمِ، مَا الرُّوحُ؟ فَسَكَتَ. فَقُلْتُ: إِنَّهُ يُوحَى إِلَيْهِ. فَقُمْتُ، فَلَفَا اَنْجَلَى عَنْهُ فقَالَ: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا (٨٥)﴾. قَالَ الأعْمَشُ: هَكَذَا فِي قِرَاءَتِنَا. [٤٧٢١، ٧٢٩٧، ٧٤٥٦، ٧٤٦٢ - مسلم: ٢٧٩٤ - فتح: ١/ ٢٢٣]\nحَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، ثنَا عَبْدُ الوَاحِدِ، ثنا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: بَيْنَا أَنَا أَمْشِي مَعِ النَّبِيِّ - ﷺ - في خَرِبِ المَدِينَةِ، وَهُوَ يَتَوَكَأُ عَلَى عَسِيبٍ مَعَهُ، فَمَرَّ بِنَفرٍ مِنَ اليَهُودِ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ. وَقَالَ بَعْضُهُمْ: لَا تَسْأَلْوة، لَا يَجِيءُ فِيهِ بِشَيءٍ تَكْرَهُونَة. فَقَالَ بَعْضُهمْ: لَنَسْأَلَنَّهُ. فَقَامَ رَجُلٌ مِنْهُمْ فَقَالَ: يَا أَبَا القَاسِمِ، مَا الرُّوحُ؟ فَسَكَتَ. فَقُلْتُ: إِنَّة يُوحَى إِلَيْهِ. فَقُمْتُ، فَلَمَّا انْجَلَى عَنْة، قالَ:\n\"وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتُوا مِنَ الْعِلْمِ إِلَّا قَلِيلًا\". قَالَ الأَعْمَشُ: هَكَذَا فِي قِرَاءَتِنَا.","vol":"3","page":637},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى، وأخرجه في التوحيد عن موسى بن إسماعيل، عن عبد الواحد (^١)، وفي التفسير عن عمر بن حفص، عن أبيه (^٢)، وفي الاعتصام في باب: ما يكره من السؤال وتكلف ما لا يعنيه عن محمد بن عبيد بن ميمون، عن عيسى بن يونس (^٣)، وفي التوحيد أيضًا عن يحيى، عن وكيع (^٤).\nوأخرجه مسلم في الرقاق عن عمر بن حفص، عن أبيه، وعن أبي بكر والأشج، عن وكيع. وعن (إسحاق) (^٥)، وابن خَشْرم، عن عيسى كلهم عن الأعمش، عن إبراهيم، عن علقمة به (^٦)، وجاء فيه في الاعتصام: لا تسألوه لا يسمعكم ما تكرهون (^٧).\nثانيها: في التعريف برواته:\nوقد سلف كلهم، خلا شيخ البخاري قيس بن حفص بن القعقاع الدارمي، وعنه أبو زرعة وغيره وهو شيخ لا بأس به، وانفرد به البخاري عن باقي الكتب الستة، وليس في مشايخه من اسمه قيس\n_________\n(^١) سيأتي برقم (٧٤٦٢) باب: قول الله تعالى ﴿إِنَّمَا قَوْلُنَا لِشَيْءٍ﴾ [النحل: ٤٠].\n(^٢) سيأتي برقم (٤٧٢١) باب: ويسألونك عن الروح.\n(^٣) سيأتي برقم (٧٢٩٧) باب: ما يكره من كثرة السؤال.\n(^٤) سيأتي برقم (٧٤٥٦) باب: قوله تعالى: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا﴾.\n(^٥) في الأصل: (ابن إسحاق)، والصواب: ما أثبتناه، وهو ابن راهويه كما في مسلم (٢٧٩٤/ ٣٣).\n(^٦) مسلم (٢٧٩٤) كتاب: صفة الجنة والنار، باب: سؤال اليهود النبي - ﷺ - عن الروح.\n(^٧) سيأتي برقم (٧٤٦٢) كتاب: التوحيد.","vol":"3","page":638},{"text":"سواه. مات سنة سبع وعشرين ومائتين (^١).\nثالثها: في ألفاظه ومعانيه:\nالأولى: (خرب) بالخاء المعجمة المكسورة وفتح الراء وعكسه والباء في آخره. قَالَ القاضي عياض: كذا رواه البخاري هنا، ورواه في غير هذا الموضع (حرث) بالحاء المهملة والثاء المثلثة، وكذا رواه مسلم في جميع طرقه وصوبه بعضهم.\nالثانية: العسيب: جريد النخل، وهو عود قضبان النخل يكشطون خوصها ويتخذونها عصيًّا، والمعنى: معتمد عَلَى جريدة نخل. وكانوا يكتبون في طرفه العريض منه، ومنه قوله: فجعلت أتتبعه في العسب (^٢)، يعني: القرآن.\nالثالثة: قوله: (لَا تَسْأَلُوهُ، لَا يَجِيءُ فِيهِ بِشَيءِ تَكْرَهُونَهُ)، يجوز فيه النصب عَلَى معنى: لا تسألوه إرادة أن لا يجيء فيه، و(لا) زائدة وهذا ماشٍ عَلَى مذهب الكوفيين، والجزم عَلَى الجواب تقديره: أن لا تسألوه لا يجيء فيه بشيء، فالأول سبب للثاني، وجوز بعضهم الرفع عَلَى القطع.\nالرابعة: (الرُّوحُ)، يذكر ويؤنث واختلف هل الروح والنفس واحد أم لا؟ والروح جاء في القرآن عَلَى معانٍ. قَالَ تعالى: ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣)﴾ [الشعراء: ١٩٣] وقال: ﴿تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا﴾ [القدر: ٤]\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٧/ ١٥٦ (٧٠٣)، \"معرفة الثقات\" ٢/ ٢٢٥ (١٥٢٨)، \"الجرح والتعديل\" ٧/ ٩٥ (٥٤٦)، \"الثقات\" ٩/ ١٥، \"تهذيب الكمال\" ٢٤/ ٢١ (٤٨٩٩)، \"تقريب التهذيب\" ٤٥٦ (٥٥٦٩).\n(^٢) سيأتي برقم (٤٦٧٩) كتاب: التفسير، باب: قوله: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾.","vol":"3","page":639},{"text":"وقال: ﴿رُوحًا مِنْ أَمْرِنَا﴾ [الشورى: ٥٢] وقال: ﴿يَوْمَ يَقُومُ الرُّوحُ﴾ [النبأ: ٣٨].\nقيل: وسؤالهم عن روح بني آدم؛ لأن في التوراة أنه لا يعلمه إلا الله، فقالوا: إن فسرها فليس بنبي؛ فلذلك لم يجبهم.\nوقال القاضي عياض وغيره: اختلف المفسرون في الروح المسئول عنها. فقيل: سألوه عن عيسى فقال لهم: الروح من أمر الله، أي: لا كما تقوله النصارى، وكان ابن عباس يكتم تفسيره (^١).\nوعنه وعن علي: هو ملك من الملائكة يقوم صفًا وتقوم الملائكة صفًا قَالَ تعالى: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ (^٢) [النبأ: ٣٨] وقيل: جبريل (^٣)، وقيل: القرآن (^٤)؛ لقوله تعالى: ﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾ [الشورى: ٥٢]\nوقال أبو صالح: هو خلق كخلق بني آدم ليسوا ببني آدم لهم أيد وأرجل (^٥). وقيل: طائفة من الخلق لا ينزل ملك إلى الأرض إلا نزل معه أحدهم (^٦). وقيل: ملك له أحد عشر ألف جناح، وألف وجه، يسبح الله إلى يوم القيامة (^٧).\n_________\n(^١) \"إكمال المعلم\" ٨/ ٣٢٧، وأثر ابن عباس رواه الطبري ١٢/ ٤١٦ (٣٦١٤٥) عن قتادة قال: هذا مما كان يكتمه ابن عباس.\n(^٢) روى أثر ابن عباس الطبري في \"تفسيره\" ١٢/ ٤١٥ (٣٦١٣٤).\n(^٣) رواه الطبري في \"تفسيره\" ١٢/ ٤١٥ (٣٦١٣٥ - ٣٦١٣٧) عن الضحاك والشعبي.\n(^٤) روى ذلك الطبري في \"تفسيره\" ١٢/ ٤١٦ (٣٦١٤٧) عن ابن زيد.\n(^٥) رواه الطبري في \"تفسيره\" ١٢/ ٤١٦ (٣٦١٤٣)، وذكره البغوي في \"تفسيره\"\n٨/ ٣١٧.\n(^٦) ذكره البغوي في \"تفسيره\" ٨/ ٣١٧.\n(^٧) رواه الطبري في \"تفسيره\" ١٢/ ٤١٥ (٣٦١٣٣) بلفظ مقارب عن ابن مسعود وقال ابن كثير في \"تفسيره\" ٤/ ٤٦٦: وهذا قول غريب جدًّا.","vol":"3","page":640},{"text":"وقيل: علم الله أن الأصلح لهم أن لا يخبرهم ما هو؛ لأن اليهود قالوا: إن فسر الروح فليس بنبي، وهذا معنى قوله: لا تسألوه لا يجيء فيه بشيء تكرهونه، فقد جاءهم ذَلِكَ؛ لأن عندهم في التوراة كما ذكر لهم أنه من أمر الله لن يطلع عليه أحد.\nوذكر ابن إسحاق أن نفرًا من اليهود قالوا: يا محمد، أخبرنا عن أربع نسألك عنهن، وذكر الحديث، وفيه: فقالوا: يا محمد، أخبرنا عن الروح قَالَ: \"أنشدكم بالله هل تعلمون جبريل، وهو الذي يأتيني؟ \" قالوا: اللَّهُمَّ نعم، ولكنه يا محمد لنا عدو، وهو ملك يأتي بالشدة وبسفك الدماء، ولولا ذَلِكَ لاتبعناك، فأنزل الله تعالى: ﴿قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ﴾ [البقرة: ٩٧] (^١) وهذا يدل عَلَى أن سؤالهم عن الروح الذي هو جبريل كما قَالَ بعضهم.\nقَالَ أكثر العلماء: وليس في الآية دليل عَلَى أن الروح لا تعلم، ولا أنه - ﷺ - لم يكن يعلمها.\nفرع:\nأما روح ابن آدم فالكلام عليه مما يدق كما قَالَ المازري (^٢)، وقد أفرد بتواليف، وأشهرها ما قاله الأشعري: إنه النفس الداخل والخارج.\nوقال القاضي أبو بكر: هو متردد بين ما قاله الأشعري وبين الحياة.\nوقيل: جسم مشارك الأجسام الظاهرة والأعضاء الظاهرة. وقيل: جسم لطيف خلقه الباري تعالى، وأجرى العادة بأن الحياة لا تكون مع فقده،\n_________\n(^١) \"سيرة ابن إسحاق\" ١/ ١٨٣ وليس بهذا السياق ولكن رواه عنه الطبري في \"تفسيره\" ١/ ٤٧٧ (١٦٠٩).\n(^٢) \"المعلم بفوائد مسلم\" ٢/ ٤٣٠.","vol":"3","page":641},{"text":"فإذا شاء الله موته أعدم هذا الجسم منه عند إعدام الحياة.\nوهذا الجسم وإن كان حيًّا فلا يحيا إلا بحياة تختص به، وهو مما يصح عليه البلوغ إلى جسم ما من الجسم، وبكونه في مكان في العالم، أو في حواصل طير خضر إلى غير ذَلِكَ مما وقع في الظواهر إلى غيره من جواهر القلب، والجسم الحياة (^١). وقيل: إنه الدم، وذكر بعضهم فيه سبعين قولًا (^٢).\n_________\n(^١) هكذا في الأصول ولعل الكلمة الأخيرة: الحية، وعبارة القا ضي في \"الإكمال\" أليق وأوفق، فقد قال ما نصه: وكونه في مكان من العالم أو حواصل الطير إلى غير ذلك مما وقع في الظواهر، ويصح في العقل صرف ما أشرنا إليه من الظواهر إلى غيره من جواهر القلب أو الجسم الحية. اهـ. انظر: \"إكمال المعلم\" ٨/ ٣٢٦ - ٣٢٧.\n(^٢) قال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٣/ ٣١ - ٣٤: الروح التي فينا قد وصفت بصفات ثبوتية وسلبية، وقد أخبرت النصوص أنها تعرج وتصعد من سماء إلى سماء، وأنها تقبض من البدن وتسل منه كما تسل الشعرة من العجينة.\nوالناس مضطربون فيها؛ فمنهم طوائف من أهل الكلام يجعلونها جزءًا من البدن، أو صفة من صفاته، كقول بعضهم: إنها النفس أو الريح التي تتردد في البدن، وقول بعضهم: إنها الحياة أو المزاج، أو نفس البدن.\nومنهم طوائف من أهل الفلسفة يصفونها بما يصفون به واجب الوجود عندهم، وهي أمور لا يتصف بها إلا ممتنع الوجود، فيقولون: لا هي داخلة في البدن ولا خارجة، ولا مباينة له ولا مداخلة له، ولا متحركة ولا ساكنة، ولا تصعد ولا تهبط، ولا هي جسم ولا عرض، وقد يقولون: إنها لا تدرك الأمور المعينة والحقائق الموجودة في الخارج وإنما تدرك الأمور الكلية المطلقة. وقد يقولون: إنها لا داخل العالم ولا خارجه، ولا مباينة له ولا مداخلة، وربما قالوا: ليست داخلة في أجسام العالم ولا خارجة عنها، مع تفسيرهم للجسم بما لا يقبل الإشارة الحسية، فيصفونها بأنها لا يمكن الإشارة إليها، ونحو ذلك من الصفات السلبية، التي تلحقها بالمعدوم والممتنع.\nوإذا قيل لهم: إثبات مثل هذا ممتنع في ضرورة العقل، قالوا: بل هذا ممكن بدليل أن الكليات ممكنة موجودة وهي غير مشار إليها، وقد غفلوا عن كون الكليات =","vol":"3","page":642},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= لا توجد كلية إلا في الأذهان لا في العيان؛ فيعتمدون فيما يقولونه في المبدأ والمعاد على مثل هذا الخيال، الذي لا يخفي فساده على غالب الجهال.\nواضطراب النفاة والمثبتة في الروح كثير، وسبب ذلك أن الروح -التي تسمى بالنفس الناطقة عند الفلاسفة- ليست هي من جنس هذا البدن، ولا من جنس العناصر والمولدات منها؛ بل هي من جنس آخر مخالف لهذِه الأجناس، فصار هؤلاء لا يعرفونها إلا بالسلوب التي توجب مخالفتها للأجسام المشهودة، وأولئك يجعلونها من جنس الأجسام المشهودة وكلا القولين خطأ.\nوإطلاق القول عليها بأنها جسم أو ليست بجسم يحتاج إلى تفصيل. فإن لفظ الجسم للناس فيه أقوال متعددة اصطلاحية غير معناه اللغوي.\nفإن أهل اللغة يقولون: الجسم هو الجسد والبدن، وبهذا الاعتبار فالروح ليست جسما؛ ولهذا يقولون: الروح والجسم؛ كما قال تعالى: ﴿وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ﴾ [المنافقون: ٤] وقال تعالى: ﴿وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ﴾ [البقرة: ٢٤٧].\nوأما أهل الكلام: فمنهم من يقول الجسم هو الموجود. ومنهم من يقول: هو القائم بنفسه. ومنهم من يقول: هو المركب من الجواهر المفردة. ومنهم من يقول: هو المركب من المادة والصورة، وكل هؤلاء يقولون: إنه مشار إليه إشارة حسية.\nومنهم من يقول: ليس مركبًا من هذا ولا من هذا، بل هو مما يشار إليه، ويقال: إنه هنا أو هناك؛ فعلى هذا إن كانت الروح مما يشار إليها ويتبعها بصر الميت -كما قال: - ﷺ -: \"إن الروح إذا خرجت تبعها البصر\" وأنها تقبض ويعرج بها إلى السماء- كانت الروح جسما بهذا الاصطلاح.\nوالمقصود أن الروح إذا كانت موجودة حية، عالمة قادرة، سميعة بصيرة، تصعد وتنزل، وتذهب وتجيء، ونحو ذلك من الصفات، والعقول قاصرة عن تكييفها وتحديدها لأنهم لم يشاهدوا لها نظيرًا. والشيء إنما تدرك حقيقته بمشاهدته، أو مشاهدة نظيره.\nفإذا كانت الروح متصفة بهذِه الصفات مع عدم مماثلتها لما يشاهد من المخلوقات فالخالق أولى بمباينته لمخلوقاته مع اتصافه بما يستحقه من أسمائه وصفاته؛ وأهل العقول هم أعجز عن أن يحدوه أو يكيفوه منهم عن أن يحدوا الروح أو يكيفوها. =","vol":"3","page":643},{"text":"الخامسة: قوله: \"وما أُوتوا مِنَ العِلْمِ\" كذا جاء في هذِه الرواية، (وبينه) (^١) البخاري بقول الأعمش: هي كذا في قراءتنا، وكذا هو في أكثر نسخ البخاري ومسلم، وذكر مسلم الاختلاف في هذِه اللفظة عن الأعمش فرواه وكيع عَلَى القراءة المشهورة ﴿وَمَا أُوتِيتُمْ﴾ [الإسراء: ٨٥] ورواه عيسى بن يونس عنه (وما أُوتوا) (^٢) واختلف المحدثون فيما وقع من ذَلِكَ، فذهب بعضهم إلى إصلاحه عَلَى الصواب؛ لأنه إنما قصد به الاستدلال عَلَى ما سيق (بسببه) (^٣) ولا حجة إلا في الثابت في المصحف.\nوقال قوم: تترك عَلَى حالها وينبه عليها؛ لأن من البعيد خفاء ذَلِكَ عَلَى المؤلف، ومن نقل عنه وهلم جرا، فلعلها قرئت شاذة. ووهاه القاضي عياض، نعم لا يحتج به في حكم ولا يقرأ به في صلاة.\nقَالَ: واختلف أصحاب الأصول فيما نقل آحادًا ومنه القراءة الشاذة كمصحف ابن مسعود وغيره، هل هو حجة أم لا؟ فنفاه الشافعي (^٤) وأثبته\n_________\n= فإذا كان من نفي صفات الروح جاحدًا معطلًا لها، ومن مثلها بما يشاهده من المخلوقات جاهلًا ممثلًا لها بغير شكلها، وهي مع ذلك ثابتة بحقيقة الإثبات، مستحقة لما لها من الصفات: فالخالق -﷾- أولى أن يكون من نفي صفاته جاحدًا معطلًا، ومن قاسه بخلقه جاهلا به ممثلا، وهو -﷾- ثابت بحقيقة الإثبات، مستحق لما له من الأسماء والصفات. اهـ.\n(^١) كذا في الأصل، وفي (ج): ونبه.\n(^٢) مسلم (٢٧٩٤/ ٣٢ - ٣٣) كتاب: صفة الجنة والنار، باب: سؤال اليهود النبي - ﷺ - عن الروح.\n(^٣) في (ج): له.\n(^٤) ورد بهامش الأصل ما نصه: نقل الإسنوي احتجاج الثافعي بالقراءة الشاذة، في ثلاثة أماكن من \"الأم\" وكذا ذكر عن غيره من أساطين مذهبه، وعزى إلى الأمام أنه نقل أن الشافعي لا يحتج بها، فلتراجع من \"التمهيد\" له. اهـ.","vol":"3","page":644},{"text":"أبو حنيفة وبنى عليه وجوب التتابع في كفارة اليمين كما نقل (عن) (^١) مصحف ابن مسعود من قراءة: (ثلاثة أيام متتابعات) (^٢) وبقول الشافعي قَالَ الجمهور، واستدلوا لَهُ بأن الراوي لَهُ إن ذكره عَلَى أنه قرآن فخطأ، وإلا فهو متردد بين أن يكون خبرًا أو مذهبًا لَهُ، فلا يكون حجة بالاحتمال، ولا خبرًا؛ لأن الخبر ما صرح به الراوي فيه بالتحديث، فيحمل عَلَى أنه مذهب له.\nوقال أبو حنيفة: إِذَا لم يثبت كونه قرآنًا، فلا أقل من أن يكون خبرًا.\nوجوابُه: أن الراوي لم يأت بها عَلَى وجه الخبر (^٣).\nالسادسة: قَالَ المهلب: هذا يدل عَلَى أن من العلم أشياء لم يطلع الله عليها نبيًا ولا غيره، أراد تعالى أن يختبر بها خلقه فيوقفهم عَلَى العجز عن علم ما لا يدركون حتَّى يضطرهم إلى رد العلم إليه، ألا تسمع إلى قوله تعالى: ﴿وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ﴾ [البقرة: ٢٥٥] فعلم الروح مما لم يشأ الله تعالى إطلاع أحد من خلقه عليه.\n_________\n= قلت: الذي وقع في \"التمهيد\" خلاف ذلك، قال الإسنوي: فقد نص الشافعي في موضعين من \"مختصر البويطي\" على أنها حجة ذكر ذلك في باب: الرضاع، وباب: تحريم الحج. انظر: \"التمهيد\" للإسنوي ص ١٤١ - ١٤٣.\n(^١) في (ج): في.\n(^٢) انظر: \"تفسير الطبري\" ٥/ ٣١ (١٢٥٠٣)، \"الدر المنثور\" ٢/ ٥٥٥.\n(^٣) انظر: \"زاد المسير\" ٢/ ٤١٥، \"لباب المحصول\" لابن رشيق المالكي ١/ ٢٧٣ - ٢٧٤، \"أصول السرخسي\" ١/ ٢٩١ - ٢٩٣، \"مختصر التحرير\" لابن النجار ص ٩٨، \"إرشاد الفحول\" للشوكاني ص ٦٣ - ٦٤، \"مذكرة في أصول الفقه\" ص ٦٧ - ٦٨.","vol":"3","page":645},{"text":"<span data-type='title' id=toc-295>٤٨ - باب مَنْ تَرَكَ بَعْضَ الاختِيَارِ مَخَافَةَ أَنْ يَقْصُرَ فَهْمُ بَعْضِ النَّاسِ عَنْهُ، فَيَقَعُوا فِي أَشَدَّ مِنْهُ</span>\n١٢٦ - حَدَّثَنَا عُبَيْدُ اللهِ بْن مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأسوَدِ قَالَ: قَالَ لِي ابن الزُّبَيْرِ: كَانَتْ عَائِشَةُ تسِرُّ إِلَيْكَ كَثِيرًا، فَمَا حَدَّثَتْكَ فِي الكعْبَةِ؟ قُلْتُ: قَالَتْ لِي: قَالَ النَّبِيُّ - ﷺ -: \"يَا عَائِشَةُ، لَوْلَا قَوْمُكِ حَدِيثٌ عَهْدُهُمْ -قَالَ ابن الزُّبَيْرِ: بِكُفْرٍ- لَنَقَضْتُ الكَعْبَةَ، فَجَعَلْتُ لَهَا بَابَيْنِ: بَابٌ يَدْخُلُ النَّاسُ، وَبَابٌ يَخْرُجُونَ\". فَفَعَلَة ابن الزُّبَيْرِ. [١٥٨٣، ١٥٨٤، ١٥٨٥، ١٥٨٦، ٣٣٦٨، ٤٤٨٤، ٧٢٤٣ - مسلم: ١٣٣٣ - فتح: ١/ ٢٢٤]\nحَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ قَالَ: قَالَ لِي ابن الزُّبَيْرِ: كَانَتْ عَائِشَةُ تُسِرُّ إِلَيْكَ كَثِيرًا، فَمَا حَدَّثَتْكَ فِي الكَعْبَةِ؟ قُلْت: قَالَتْ لِي: قَالَ النَّبِيُّ - ﷺ -: \"يَا عَائِشَةُ، لَوْلَا قَوْمُكِ حَدِيثٌ عَهْدُهُمْ -قَالَ ابن الزُّبَيْرِ: بِكُفْرٍ- لَنَقَضْتُ الكَعْبَةَ، فَجَعَلْتُ لَهَا بَابَيْنِ: بَابٌ يَدْخُلُ النَّاسُ، وَبَابٌ يَخْرُجُونَ مِنْه\". فَفَعَلَهُ عبدُ الله بْنُ الزُّبَيْرِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه هنا كما ترى، وفي الحج، والتمني عن مسدد، عن أبي الأحوص (عن أشعث (^١)، و[مسلم] (^٢) في المناسك: عن\n_________\n(^١) سيأتي برقم (١٥٨٤) باب: فضل مكة وبنيانه، وبرقم (٧٢٤٣) باب: ما يجوز من اللوِّ.\n(^٢) ساقطة من الأصل، والصواب إثباتها، وانظر \"التحفة\" ١١/ ٣٧٥ (١٦٠٠٥).","vol":"3","page":646},{"text":"سعيد بن منصور، عن أبي الأحوص، عن أشعث، وعن أبي بكر، عن عبيد الله بن موسى، عن شيبان، عن أشعث، عن الأسود) (^١)\nوأخرجه من حديث عروة (^٢)، وحديث عبد الله بن الزبير وفيه: سمعت عائشة (^٣).\nوأخرجه مسلم فيما انفرد به أن عبد الملك بن مروان (^٤)، بَيْنَمَا هُوَ يَطُوفُ بِالْبَيْتِ إِذْ قَالَ: قَاتَلَ اللهُ ابن الزُّبَيْرِ حَيْثُ يَكْذِبُ عَلَى أُمِّ المُؤمِنِينَ. يَقُولُ: سَمِعْتهَا تَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَا عَائِشَةُ لَوْلَا حِدْثَانُ قَوْمِكِ بِالْكُفْرِ، لَنَقَضْتُ البَيْتَ حَتَّى أَزِيدَ فِيهِ مِنَ الحِجْرِ. فَإِنَّ قَوْمَكِ اقَتصَّرُوا فِي البِنَاءِ\". فَقَالَ الحَارِثُ بْنُ عَبْدِ اللهِ بْنِ أَبِي رَبِيعَةَ: لَا تَقُلْ هذا يَا أَمِيرَ المُؤْمِنِينَ، أَنَا سَمِعْتُها تُحَدِّثُ بهذا. قَالَ: لَوْ كنْتُ سَمِعْتُة قَبْلَ أَنْ أَهْدِمَهُ، لَتَرَكْتُة عَلَى مَا بَنَى ابن الزُّبَيْرِ (^٥).\nوفي بعض طرق حديث الأسود: أن ابن الزبير قَالَ له: ما نسيت أذكرك. وهذِه الرواية تدل عَلَى أن ابن الزبير سمعه من عائشة بغير واسطة، وقد سلف، لكنه أراد أن يثبت ذَلِكَ رواية غيره عن عائشة ليرد به (على من) (^٦) يتكلم عليه.\nوللبخاري في الحج من حديث الأسود: \"لَوْلَا أَنَّ قَوْمَكِ حَدِيثٌ عَهْدُهُمْ بِالْجَاهِلِيَّةِ فَأَخَافُ أَنْ تُنْكِرَ قُلُوبُهُمْ، أَنْ أُدْخِلَ الجَدْرَ فِي البَيْتِ،\n_________\n(^١) ساقطة من (ج). رواهما مسلم (١٣٣٣/ ٤٠٥، ٤٠٦) كتاب: الحج، باب: جدر الكعبة وبابها.\n(^٢) سيأتي برقم (١٥٨٥)، (١٥٨٦) كتاب: الحج، باب: فضل مكة.\n(^٣) رواه مسلم (١٣٣٣/ ٤٠٢).\n(^٤) وقع في الأصل، (ج) بعد مروان: وان.\n(^٥) مسلم (١٣٣٣/ ٤٠٤) كتاب: الحج، باب: نقض الكعبة وبنائها.\n(^٦) في (ج): عمن.","vol":"3","page":647},{"text":"وَأَنْ أُلْصِقَ بَابَهُ بالأَرْضِ\" (^١). وفي حديث عروة: \"لَوْلَا أَنَّ قَوْمَكِ حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ لأَمَرْتُ بِالْبَيْتِ فَهُدِمَ، فَأَدْخَلْتُ فِيهِ مَا أُخْرِجَ مِنْهُ وَأَلْزَقْتُهُ بِالأَرْضِ، وَجَعَلْتُ لَهُ بَابَيْنِ: بَابًا شَرْقِيًّا، وَبَابًا غَرْبِيًّا، فَبَلَغْتُ بِهِ أَسَاسَ إِبْرَاهِيم\". فَذَلِكَ الذِي حَمَلَ ابن الزُّبَيْرِ ﵄ عَلَى هَدْمِهِ. قَالَ يَزِيدُ راوي الحديث: وَشَهِدْتُ ابن الزُّبَيْرِ حِينَ هَدَمَهُ وَبَنَاهُ وَأَدْخَلَ فِيهِ مِنَ الحِجْرِ، وَقَدْ رَأَيْتُ أَسَاسَ إِبْرَاهِيمَ حِجَارَةً كَأَسْنِمَةِ الإِبِلِ. وفيه أنه حزر مِنَ الحِجْرِ سِتَّةَ أَذْرُعٍ أَوْ نَحْوَهَا (^٢).\nثانيها: في التعريف برواته غير من سلف.\nأما الأسود (ع) فهو أبو عبد الرحمن الأسود بن يزيد بن قيس بن عبيد الله بن مالك بن علقمة بن سلامان بن ذهل بن بكر بن عوف النخعي التابعي الجليل الثقة الحبر، أخو عبد الرحمن بن يزيد، وابن أخي علقمة بن قيس، وهو أسن من علقمة، وهو أيضًا خال إبراهيم النخعي.\nروى عن عائشة وغيرها من الصحابة. وعنه أبو إسحاق وغيره، سافر ثمانين حجة وعمرة ولم يجمع بينهما، وكذا ولده عبد الرحمن، وقيل: إنه كان يصلي كل يوم سبعمائة ركعة، وكانوا يقولون: إنه أقل أهل بيته اجتهادًا، وصار عظمًا وجلدًا، وكانوا يسمون آل الأسود من أهل الجنة. مات سنة خمس وسبعين، وقيل: أربع (^٣).\n_________\n(^١) سيأتي برقم (١٥٨٤) كتاب: الحج، باب: فضل مكة وبنيانها.\n(^٢) سيأتي برقم (١٥٨٦) كتاب: الحج، باب: فضل مكة وبنيانها.\n(^٣) الأسود بن يزيد بن قيس النخعي. قال الإمام أحمد: ثقة، من أهل الخير. وقال إسحاق، عن يحيى: ثقة. قال محمد بن سعد: ثقة، وله أحاديث صالحة. =","vol":"3","page":648},{"text":"فائدة:\nفي الصحيحين الأسود جماعة غير هذا، منهم الأسود بن عامر شاذان (^١).\nوأما إسرائيل فهو أبو يوسف إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني الثقة -وخالف ابن المديني فضعفه- سمع جده وغيره، وعنه شبابة وغيره، قَالَ يحيى: هو أقرب حديثًا، وشريك أحفظ. ولد سنة مائة، ومات سنة ستين ومائة. وقيل: سنة إحدى. وقيل: سنة اثنتين وستين (^٢).\n_________\n= انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٧٠، \"الجرح والتعديل \" ٢/ ٢٩١ (١٠٦٧)، \"تهذيب الكمال\" ٣/ ٢٣٣ (٥٠٩).\n(^١) هو الأسود بن عامر شاذان أبو عبد الرحمن الشامي نزيل بغداد روى عن حماد بن سلمة وحماد بن زيد وشريك بن عبد الله وإسرائيل بن يونس وغيرهم. قال أبو حاتم عن علي بن المديني: ثقة، وقال ابن سعد: كان صالح الحديث، وقال أحمد بن حنبل: ثقة. مات سنة ثمان وستين.\nانظر ترجمته في: \"الطبقات\" ٧/ ٣٣٦، \"الجرح والتعديل\" ١/ ١ (٩٤)، \"تاريخ بغداد\" ١/ ٤٤٨ (١٤٣١)، \"تهذيب الكمال\" ٣/ ٢٢٦ (٥٠٣).\n(^٢) إسرائيل بن يونس بن أبي إسحاق الهمداني السبيعي. قال عبد الرحمن بن مهدي عن عيسى بن يونس: قال لي إسرائيل: كنت أحفظ حديث أبي إسحاق كما أحفظ السورة.\nقال أبو طالب: سئل أحمد: أيهما أثبت شريك أو إسرائيل؟ قال: إسرائيل كان يؤدي ما سمع، كان أثبت من شريك. قلت: من أحب إليك يونس أو إسرائيل في أبي إسحاق؟ قال: إسرائيل؛ لأنه كان صاحب كتاب.\nوقال ابن حجر: وهو كما قال ابن معين، فتوجه أن كلام يحيى القطان محمول على أنه أنكر الأحاديث التي حدثه بها إسرأئيل عن أبي يحيى، فظن أن النكارة من قبله، وإنما هي من قبل أبي يحيى كما قال ابن معين، وأبو يحيى ضعفه الأئمة النقاد، فالحمل عليه أولى من الحمل على من وثقوه والله أعلم، احتج به =","vol":"3","page":649},{"text":"ثالثها: في فوائده:\nفيه: ترك شيء من الأمر بالمعروف، إِذَا خشي منه أن يكون سببًا لفتنة قوم ينكرونه ويسرعون إلى خلافه واستبشاعه، وترك المصلحة لمعارضة مفسدة أشد منها، فخشي - ﷺ - أن تنكر ذَلِكَ قلوبهم لقرب عهدهم بالكفر، ويظنون أنه فعل ذَلِكَ لينفرد بالفخر، وعظم هدمها لديهم.\nوقد روي أن قريشًا حين بنت البيت في الجاهلية تنازعت فيمن يجعل الحجر الأسود، فحكَّمُوا أول رجل يطلع عليهم، فطلعَ النبي - ﷺ -، فرأى أن يحمل الحجر في ثوب، وأمر كل قبيلة أن تأخذ بطرف الثوب، فرضوا بذلك (^١). ولم يروا أن ينفرد بذلك واحد منهم خشية أن ينفرد بالفخر.\nفلما ارتفعت الشبهة فعل فيه ابن الزبير ما فعل، فجاء الحجاج فردَّه كما كان، وتركه من بعده خشية أن يتلاعب الناس به، فيكثر هدمه وبنيانه، فتذهب هيبته من صدور الناس، كما قاله الإمام مالك لما سأله عن ذَلِكَ هارون الرشيد (^٢).\nوفيه: أن النفوس تُساس بما تُساس إليه في الدين من غير الفرائض بأن يترك ويرفع عن الناس ما ينكرون منها كما قررناه.\n_________\n= الأئمة كلهم.\nانظر ترجمته في: \"التاريخ الكبير\" ٢/ ٥٦ (١٦٦٩)، \"الجرح والتعديل\" ٢/ ٣٣٠ (١٢٥٨)، \"تاريخ بغداد\" ٧/ ٢٠ (٣٤٨٨)، \"تهذيب الكمال\" ٢/ ٥١٥ (٤٠٢).\n(^١) رواه ابن إسحاق في \"سيرته\" ص ٨٧ (١١٣)، والأزرقي في \"أخبار مكة\" ١/ ١٥٩.\n(^٢) انظر: \"التمهيد\" ١٠/ ٥٠.","vol":"3","page":650},{"text":"فائدة:\nبنيت الكعبة مرات، الملائكة، ثمَّ إبراهيم، ثمَّ قريش في الجاهلية،\nوحضر النبي - ﷺ - هذا البناء وهو ابن خمس وثلاثين -وقيل: خمس وعشرين- وفيه سقط عَلَى الأرض حين رفع إزاره، ثمَّ بناه ابن الزبير، ثمَّ بناه الحجاج بن يوسف واستمر، وقيل: مرتين أخريين أو ثلاثًا.\nفائدة أخرى:\nاستدل أبو محمد الأصيلي فيما حكاه ابن بطال من هذا الحديث في مسألة من النكاح، ذلك أن جارية يتيمة غنية كان لها ابن عم وكان فيه ميل إلى الصبا، فخطب ابنة عمه وخطبها رجل غني، فمال إليه الوصي، وكانت اليتيمة تحب ابن عمها ويحبها، فأبى وصيها أن يزوجها منه، ورفع ذَلِكَ إلى القاضي، وشاور فقهاء وقته، فكلهم أفتى أن لا تزوج من ابن عمها، وأفتى الأصيلي أن تزوج منه خشية أن يقعا في المكروه، استدلالًا بهذا الحديث، فزوجت منه (^١).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٢٠٦.","vol":"3","page":651},{"text":"<span data-type='title' id=toc-296>٤٩ - باب مَنْ خَصَّ بِالْعِلْمِ قَوْمًا دُونَ قَوْمٍ كَرَاهِيَةَ أَنْ لَا يَفْهَمُوا</span>\nوَقَالَ عَلِيٌّ: حَدِّثُوا النَّاسَ بِمَا يَعْرِفُونَ، أَتُحِبُّونَ أَنْ يُكَذَّبَ اللهُ وَرَسُولُهُ؟\n\n١٢٧ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ مَعْرُوفٍ بْنِ خَرَّبُوذٍ، عَنْ أَبِي الطُّفَيْلِ، عَنْ عَلِيٍّ بِذَلِكَ. [فتح: ١/ ١٢٧].\n\n١٢٨ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ قَالَ: حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ أَنَّ النَّبِيَّ - ﷺ - وَمُعَاذٌ رَدِيفُهُ عَلَى الرّحْلِ، قَالَ: \"يَا مُعَاذُ بْنَ جَبَلٍ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ وَسَعْدَيْكَ. قَالَ: \"يَا مُعَاذُ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ وَسَعْدَيْكَ. ثَلَاثًا، قَالَ: \"مَا مِنْ أَحَدٍ يَشْهَدُ أَنْ لَا إله إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ صِدْقًا مِنْ قَلْبِهِ، إِلَّا حَرَّمَهُ اللهُ عَلَى النَّارِ\". قَالَ: يَا رَسُولَ اللهِ، أفَلَا أخْبِرُ بِهِ النَّاسَ فَيَسْتَبْشِرُوا؟ قَالَ: \"إِذًا يَتَّكِلُوا\". وَأَخْبَرَ بِهَا مُعَاذ عِنْدَ مَوْتِهِ تَأَثُّمًا. [١٢٩ - مسلم: ٣٢ - فتح: ١/ ٢٢٦]\n\n١٢٩ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي قَالَ: سَمِعْتُ أَنَسًا قَالَ: ذُكِرَ لِي أَنَّ النَّبِيَّ - ﷺ - قَالَ لُمِعَاذٍ: \"مَنْ لَقِيَ اللهَ لَا يُشْرِكُ بِهِ شَيْئًا دَخَلَ الجَنَّةَ\". قَالَ: ألَا أُبَشِّرُ النَّاسَ؟ قَالَ: \"لَا، إِنِّي أَخَافُ أَنْ يَتَّكِلُوا\". [انظر: ١٢٨ - مسلم ٣: ٢ - فتح: ١/ ٢٢٧]\nحَدَّثنَا عُبَيْدُ اللهِ عَنْ مَعْرُوفٍ، عَنْ أَبِي الطُّفَيْلِ، عَنْ عَلِيٍّ - ﵁ - قال: حَدِّثُوا النَّاسَ بِمَا يَعْرِفُونَ، أَتُحِبُّونَ أَنْ يُكَذَّبَ اللهُ وَرَسُولُهُ؟\nحَدَّثنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، (ثَنَا) (^١) مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ ثنا أَنَسُ بْنُ مَالِكٍ أَنَّ النَّبِيَّ - ﷺ - ومُعَاذٌ رَدِيفُهُ عَلَى الرَّحْلِ، قَالَ:\n_________\n(^١) في (ج): أخبرنا.","vol":"3","page":652},{"text":"\"يَا مُعَاذُ بْنَ جَبَلٍ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ وَسَعْدَيْكَ. قَالَ: \"يَا مُعَاذُ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ وَسَعْدَيْكَ. ثَلَاثًا، قَالَ: \"مَا مِنْ أَحَدٍ يَشْهَدُ أَنْ لَا إله إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ صِدْقًا مِنْ قَلْبِهِ، إِلَّا حَرَّمَهُ اللهُ عَلَى النَّارِ\". قَالَ: يَا رَسُولَ اللهِ، أَفَلَا أخْبرُ بِهِ النَّاسَ فَيَسْتَبْشِرُوا؟ قَالَ: \"إِذًا يَتَّكِلُوا\". وَأَخْبَرَ بِهَا مُعَاذٌ عِنْدَ مَوْتِهِ تَأَثُّمًا.\nحَدَّثَنَا مُسَدَّدٌ، ثنا مُعْتَمِرٌ، قَالَ: سَمِعْتُ أَبِي، قَالَ: سَمِعْتُ أَنَسًا قَالَ: ذُكِرَ لِي أَنَّ النَّبِيَّ - ﷺ - قَالَ لِمُعَاذٍ: \"مَنْ لَقِيَ اللهَ لَا يُشْرِكُ بِهِ شَيْئًا دَخَلَ الجَنَّةَ\". قَالَ: أَلَا أُبَشِّرُ النَّاسَ؟ قَالَ: \"لَا، أَخَافُ أَنْ يَتَّكِلُوا\".\nالكلام عَلَى هذِه الأحاديث:\nأما حديث علي فالكلام عَلَى إسناده ثمَّ متنه.\nأما إسناده: فعلي - ﵁ - سلف.\nوأبو الطفيل هو عامر بن واثلة، وقيل: عمرو بن عبد الله بن عمرو بن جحش بن جري بن سعد بن بكر بن عبد مناة بن كنانة الكناني الليثي.\nولد عام أحد، كان يسكن الكوفة، ثمَّ سكن مكة إلى أن مات. وعن سعيد الجريري، عن أبي الطفيل قَالَ: لا يحدثك أحد اليوم في وجه الأرض أنه رأى النبي - ﷺ - غيري.\nوكان من أصحاب على المحبين له، وشهد معه مشاهده كلها، وكان ثقة مأمونًا، يعترف بفضل الشيخين، فاضلًا بليغًا عاقلًا شاعرًا محسنًا.\nقَالَ ابن عبد البر في \"كناه\": وكان فيه تشيع. قَالَ: وكان من (كبار) (^١) التابعين. روي لَهُ عن النبي - ﷺ - تسعة أحاديث، وهو آخر من مات من الصحابة عَلَى الإطلاق كذا قاله غير واحد.\n_________\n(^١) كذا في الأصل، وفي (ج): أكابر.","vol":"3","page":653},{"text":"لكن ذكر ابن دريد في كتاب \"الاشتقاق الكبير\": عكراش بن ذؤيب (ت. ق)، وقَالَ: لقي النبي - ﷺ -، وله حديث، وشهد الجمل مع عائشة. فقال الأحنف: كأنكم به، وقد أتي به قتيلًا أو به جراحة لا تفارقه حتَّى يموت، فضرب يومئذ عَلَى جهة أنفه، فعاش بعدها مائة سنة (^١). وأثر الضربة به (^٢). فعلى هذا تكون وفاته بعد سنة خمس وثلاثين ومائة.\nوأبو الطفيل أكثرهم لا يُثْبِت لَهُ صحبة، إنما يذكرون لَهُ رؤية، والبخاري أخرج لَهُ هنا هذا الأثر خاصة عن علي، وأخرج لَهُ مسلم في الحج (^٣)، وصفة النبي - ﷺ - (^٤)، وعن معاذ وغيره من الصحابة، وروى لَهُ أيضًا الأربعة، مات سنة عشر ومائة عَلَى الصحيح بمكة (^٥).\nوأما معروف (خ م دق) فهو ابن خربوذ المكي مولى قريش روى عن أبي الطفيل وغيره. وعنه عبيد الله بن موسى وغيره، وروى لَهُ مسلم وأبو\n_________\n(^١) ورد بهامش الأصل تعليق نصه: قال بعض أشياخنا: وهذا باطل لا أصل له، والذي أوقع ابن دريد في ذلك ابن قتيبة في \"المعارف\" وهو إما باطل أو مثول بأنه استكمل بعد الجمل مائة سنة. وصحح الذهبي في \"الوفيات\" أنه توفي سنة عشر ومائة، وكذا في \"الكاشف\" له. اهـ.\nقلت: انظر: \"المعارف\" لابن قتيبة ص ٣١٠، \"الكاشف\" للذهبي ١/ ٥٢٧.\nوقد أورد هذا التعليق الناسخ في \"حاشيته على الكاشف\" ٢/ ٣٢، وأشار إلى أن القائل من شيوخه هو الحافظ زين الدين العراقي.\n(^٢) \"الاشتقاق الكبير\" ص ٢٤٩.\n(^٣) مسلم (١٢٦٤، ١٢٦٥)، باب: استحباب الرمل في الطواف، (١٢٧٥) باب: جواز الطواف على بعير وغيره …\n(^٤) مسلم (٢٣٤٠) كتاب: الفضائل، باب: كان النبي - ﷺ - أبيض مليح الوجه.\n(^٥) ورد بهامش الأصل ما نصه: وصحيح الذهبي في \"الوفيات\" أنه توفي سنة عشر ومائة. وكذا في \"الكاشف\" اهـ. وانظر ترجمته في: \"معجم الصحابة\" لابن قانع ٢/ ٢٤١ (٧٥١)، \"الاستيعاب\" ٢/ ٣٤٧ (١٣٥٢)، \"أسد الغابة\" ٣/ ١٤٥ (٢٧٤٥)، \"الإصابة\" ٢/ ٢٦١ (٤٤٣٦).","vol":"3","page":654},{"text":"داود وابن ماجه، وضعفه ابن معين، وقواه غيره، وقال أبو حاتم: يكتب حديثه (^١).\nوأما عبيد الله هو ابن موسى وقد سلف.\nوأما متنه: فمعناه أنه ينبغي أن يحدث كل أحد عَلَى قدر فهمه، ولا يحدثه بما يُشتبه عليه، فيذهب في معناه إلى غير ما أريد به، وقد ذكر مسلم في مقدمة \"صحيحه\" بإسناده الصحيح إلى ابن مسعود - ﵁ - قَالَ: \"مَا أَنْتَ بِمُحَدِّثٍ قَوْمًا حَدِيثًا لَا تَبْلُغُهُ عُقُولُهُمْ إِلَّا كَانَ لِبَعْضِهِمْ فِتْنَة\" (^٢).\nوأما حديث أنس، عن معاذ فالكلام عليه أيضًا من وجهين:\nأحدهما: في التعريف برواته غير من سلف التعريف به.\nأما معاذ (ع) بن جبل هو الخزرجي النجيب، جمع القرآن في حياته - ﷺ -، كان يشبه بإبراهيم، كان أمة قانتًا لله حنيفًا. مات بالأردن سنة ثماني عشرة (^٣).\nوأما معاذ (ع) بن هشام فهو الدستوائي البصري سكن ناحية من\n_________\n(^١) معروف بن خربوذ المكي، مولى عثمان، ويقال عن ابن عيينة: إنه معروف بن مشكان، وذلك وهم. قال عبيد بن معاذ الحنفي عن معروف بن خربوذ مولى عثمان: كنت أتكلم في القدر فأتيت جعفر بن علي فسلمت عليه، فلم يرد عليَّ السلام. وقال ابن حجر: صدوق ربما وهم، وكان أخباريًا علامة.\nانظر: \"التاريخ الكبير\" ٧/ ٤١٤ (١٨١٦)، \"معرفة الثقات\" ٢/ ٢٨٧ (١٧٥٨)، \"الجرح والتعديل\" ٨/ ٣٢١ (١٤٨١)، \"الثقات\" ٥/ ٤٣٩، \"تهذيب الكمال\" ٢٨/ ٢٦٣ (٦٠٨٦)، \"تقريب التهذيب\" ص ٥٤٠ (٦٧٩١).\n(^٢) انظر: مقدمة \"صحيح مسلم\" ١/ ٩.\n(^٣) انظر ترجمته في \"الاستيعاب\" ٣/ ٤٥٩ (٢٤٤٥)، \"أسد الغابة\" ٥/ ١٩٤ (٤٩٥٣)، \"الإصابة\" ٣/ ٤٢٦ (٨٠٣٧).","vol":"3","page":655},{"text":"اليمن، ومات بالبصرة سنة مائتين. روى عن أبيه وابن عون، وعنه أحمد وغيره، قَالَ ابن معين: صدوق، وليس بحجة، وعنه أيضًا، وقد سئل: أهو أثبت في شعبة أو غندر؟ فقال: ثقة، ثقة. وقال ابن عدي: ربما يغلط في الشيء وأرجو أنه صدوق (^١)، وأما والده فسلف في باب: زيادة الإيمان ونقصانه.\nوأما إسحاق بن إبراهيم (خ، م، د، ت، س) فهو الإمام أبو يعقوب إسحاق بن إبراهيم ابن راهويه بن مخلد بن إبراهيم بن عبد الله بن مطر المروزي، أمير المؤمنين، الإمام المجمع عَلَى جلالته وعلمه وفضله وحفظه.\nروى عنه مَنْ عدا ابن ماجه، وبَقِيَّةُ شيخُه، وخَلْق من آخرهم السراج.\nوروى عن جرير، ومعتمر، ومعاذ، وطبقتهم. وُلدَ أبوه بطريق مكة فقالت المراوزة: راهوي؛ لأنه ولد في الطريق، والطريق بالفارسية: راه، وكان يكره هذا النعت (^٢).\nأملى مسنده من حفظه، وأملى مرة أحد عشر ألف حديث من حفظه، ثمَّ قرئت عليه فما زاد حرفًا ولا نقص حرفًا، وعنه قَالَ:\n_________\n(^١) معاذ بن هشام بن أبي عبد الله واسمه سنبر.\nقال أبو أحمد بن عدي: ولمعاذ بن هشام عن أبيه عن قتادة حديث كثير، ولمعاذ عن غير أبيه أحاديث صالحة، وهو ربما يغلط في الشيء، بعد الشيء، وأرجو أنه صدوق، وقال ابن حجر في مقدمة \"الفتح\": لم يكثر له البخاري واحتج به الباقون.\nانظر ترجمته في: \"التاريخ الكبير\" ٧/ ٣٦٦ (١٥٧٢)، \"الجرح والتعديل\" ٨/ ٢٤٩ (١١٣٣)، \"الثقات\" ٩/ ١٧٦ - ١٧٧، \"الكامل\" ٨/ ١٨٧ (١٩١٣)، \"تهذيب الكمال\" ٢٨/ ١٣٩ (٦٠٣٨)، \"مقدمة فتح الباري\" ص ٤٤٤.\n(^٢) ورد بهامش الأصل تعليق نصه: قوله: (وكان يكره هذا النعت) أي: أبوه، وأما هو فلا يكره ذلك.","vol":"3","page":656},{"text":"أعرف مكان مائة ألف حديث كأني أنظر إليها. وأحفظ سبعين ألف حديث عَلَى ظهر قلبي، وأحفظ أربعة آلاف حديث مزورة؛ لأفليها من الأحاديث الصحيحة. وثناء الحفاظ عليه مشهور.\nوقال أبو داود: تغير قبل موته بخمسة أشهر، وأنكر عليه غيره زيادته في حديث ابن عيينة، عن الزهري، عن عبيد الله، عن ابن عباس، عن ميمونة دون أصحاب الزهري: \"وإن كان ذائبًا (لما) (^١) تقربوه\" (^٢) ويجوز أن يكون الخطأ من بعد إسحاق، وكذا حديث أنس روى فيه جمع التقديم بين الظهر والعصر، والذي في الصحيحين جمع التأخير.\nولد سنة إحدى وستين ومائة وقيل: سنة ست ومات في شعبان سنة ثماني وثلاثين ومائتين بنيسابور عن سبع وسبعين سنة.\nفائدة: أخرج البخاري هنا لإسحاق بن راهويه. قَالَ أبو علي الجياني: وفي موضعين في الصلاة، وفي الأنبياء وشهود الملائكة، وفي باب قول الله تعالى: ﴿وَيَوْمَ حُنَيْنٍ﴾ [التوبة: ٢٥]. وفي كتاب النبي - ﷺ - إلى قيصر وكسرى، وتفسير براءة والممتحنة، والذبائح، والاستئذان: حَدَّثَنَا إسحاق، ثنا يعقوب.\nنسبه ابن السكن في بعض هذِه المواضع إسحاق بن إبراهيم بن راهويه، وجاء منسوبًا عند الأصيلي، وابن السكن في الفتيا وهو واقف عَلَى الدابة: حدثنا إسحاق بن منصور، أنا يعقوب بن إبراهيم، ثنا أبي، عن صالح. وفي: حج الصبيان، نسبه الأصيلي أيضًا: إسحاق بن منصور.\n_________\n(^١) كذا في الأصل، (ج). والذي في (ف)، و\"صحيح ابن حبان\": فلا.\n(^٢) وواه ابن حبان في \"صحيحه\" ٤/ ٢٣٤ (١٣٩٢) من طريق إسحاق بن إبراهيم.","vol":"3","page":657},{"text":"قَالَ الكلاباذي: إسحاق بن إبراهيم، وإسحاق بن منصور يرويان عن يعقوب بن إبراهيم بن سعد الزهري (^١).\nثانيهما: في ألفاظه ومعانيه:\nالأولى: قوله: (يَا مُعَاذُ بْنَ جَبَلٍ) أما (ابن) فمنصوب قطعًا (^٢) ويجوز في معاذ النصب والرفع، واختار ابن الحاجب النصب عَلَى أنه (تابع لـ (ابن) فيصيران) (^٣) كاسم واحد مركب كأنه أضيف إلى جبل، والمنادى المضاف منصوب قطعًا، واعترضه ابن مالك فقال: الاختيار الضم؛ لأنه منادى علم ولا حاجة إلى إضمار.\nالثانية: (لبيك): مشتق من لب يقال: لب بالمكان لبًا وألب إلبابًا إِذَا أقام به، وبني؛ لأن معناه إجابة بعد إجابة كما قالوا: حنانيك. أي: رحمة بعد رحمة.\nقَالَ الأزهري: ومعنى لبيك: أنا مقيم عَلَى طاعتك، إقامة بعد إقامة، أصلها لبين فحذفت النون للإضافة. قَالَ الفراء: نصبت عَلَى المصدر (^٤)، أي: كقولك: حمدًا وشكرًا.\nالثالثة: الرديف: الركوب خلف الدابة. قَالَ ابن سيده: ردف الرجل وأردفه وارتدفه: جعله خلفه عَلَى الدابة، ورديفك: الذي يرادفك، والجمع: رُدَفاء ورُدَافي، والرديف: الراكب خلفك، والرداف: موضع مركب الرديف (^٥).\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٦٢ - ٩٦٤.\n(^٢) ورد بهامش الأصل تعليق نصه: يجوز فيه الضم، ذكره ابن مالك … ومثله فاعلمه.\n(^٣) كذا في الأصول، والمعنى لا يستقيم، ولعل الصواب: على أنه مع ما بعده كاسم واحد. انظر: \"فتح الباري\" ١/ ٢٢٦.\n(^٤) \"تهذيب اللغة\" ٤/ ٣٢٢٤.\n(^٥) \"المحكم\" ١٠/ ٢٧.","vol":"3","page":658},{"text":"وفي \"الصحاح\": كل شيء تبع شيئًا فهو ردفه (^١). وفي \"مجمع الغرائب\": ردفته ركبت خلفه. وأردفته: أركبته خلفي. وفي \"جامع القزاز\": أنكر بعضهم الرديف، وقال: إنما هو الردف، وحكي: ردفت الرجل وأردفته إِذَا ركبت وراءه، وإذا جئت بعده.\nوأرادف الملوك في الجاهلية: هم الذين كانوا يخلفون الملك كالوزراء. وعند ابن حبيب: يركب مع الملك عديله أو خلفه، وإذا قام الملك جلس مكانه، وإذا سقي الملك سقي بعده. وقد جمع ابن منده أرداف النبي - ﷺ - فبلغوا نيفًا وثلاثين رديفًا.\nالرابعة: إن قُلْت: أخبر الشارع - ﷺ - أنه إِذَا قَالَ ذَلِكَ حرم عَلَى النار، ومظالم العباد لا تسقط إجماعًا، وأيضًا من خلط، ففعل المحرم وضيع ما وجب، تحت المشيئة، فكيف يجمع بين ذلك؟\nقُلْتُ: بوجوه:\nأحدها: أن الأول قبل نزول الفرائض والأمر والنهي. قاله سعيد بن المسيب وجماعة.\nثانيها: أن ذَلِكَ لمن قالها وأدى حقها وفرائضها، قاله الحسن.\nثالثها: أن ذَلِكَ لمن قالها عند الندم والتوبة ومات عليها وهو قول البخاري، كما سيأتي في كتاب اللباس إن شاء الله تعالى.\nرابعها: أن المراد حرم عليه الخلود؛ لقوله: \"أَخْرِجُوا مِن النار مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّة خَرْدَلٍ مِنْ إِيمَانٍ\" (^٢) وهذا فيه قوة.\n_________\n(^١) \"الصحاح\" ٤/ ١٣٦٣.\n(^٢) سبق برقم (٢٢) كتاب: الإيمان، باب: تفاضل أهل الإيمان في الأعمال.\nوسيأتي برقم (٦٥٦٠) كتاب: الرقاق، باب: صفة الجنة والنار.","vol":"3","page":659},{"text":"الخامسة: قوله: \"إِذًا يَتَكِلُوا\" فيه تخصيص قوم بالعلم إِذَا أمن منهم الاتكال والترخص دون من لم يأمن منهم، وهو معنى قول البخاري: كراهية أن لا يفهموا أي: فيعملوا بالإطلاق ويتركوا التقييد.\nالسادسة: قوله: (فَأَخْبَرَ بِهَا مُعَاذٌ عِنْدَ مَوْتِهِ تَأَثُّمَا) هو بفتح التاء المثناة فوق، ثمَّ همزة مفتوحة أيضًا، ثمَّ مثلثة أي: فعل فعلًا خرج به عن الإثم، وقد سلف الكلام عَلَى هذِه (المادة) (^١) فيما مضى عند قوله: (والتحنث: التعبد) وتأثمه: أنه كان يحفظ علمًا، فخاف فواته بموته، فخشي أن يكون ممن كتمه.\nوأما حديث أنس فسلف التعريف برواته غير معتمر ووالده.\nأما مُعتمر (ع) فهو ابن سليمان بن طرخان التيمي البصري لم يكن من بني تيم، بل كان نازلًا فيهم، وهو مولى بني مرة، روى عن أبيه، ومنصور وغيرهما. وعنه ابن مهدي وغيره، وكان ثقة صدوقًا رأسًا في العلم والعبادة كأبيه. ولد سنة ست ومائة، ومات سنة سبع وثمانين ومائة ويقال: كان أكبر من سفيان بن عيينة بسنة (^٢).\nوأما والده فهو أبو المعتمر سليمان (ع) التيمي، نزل فيهم بالبصرة،\nلما أخرج لأجل الكلام في القدر، وكان من السادة، ومناقبه جمة، سمع\n_________\n(^١) في (ج): المسألة.\n(^٢) معتمر بن سليمان قيل: إنه كان يلقب بالطفيل. قال إسحاق بن منصور، عن يحيى بن معين: ثقة. قال أبو حاتم: ثقة صدوق، وقال عمرو بن علي، عن معاذ بن معاذ: سمعت مرة بن خالد يقول: ما معتمر عندنا دون سليمان التيمي.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٩٠، \"التاريخ الكبير\" ٨/ ٤٩ (٢١١٠)، \"معرفة الثقات\" ٢/ ٢٨٦ (١٧٥٥)، \"الجرح والتعديل\" ٨/ ٤٠٢ (١٨٤٥)، \"تهذيب الكمال\" ٢٨/ ٢٥٠ (٦٠٨٠).","vol":"3","page":660},{"text":"أنسًا وغيره. وعنه الأنصاري وغيره.\nمات سنة ثلاث وأربعين ومائة، مكث أربعين سنة يصوم يومًا ويفطر يومًا، ويصلي الصبح بوضوء عشاء الآخرة، وكان مائلًا إلى علي، وما روى عن الحسن، وابن سيرين فهو صالح إِذَا قَالَ: (سمعت أو قُلْتُ) (^١) (^٢).\nوأما فقهه فسلف في الحديث قبله.\n_________\n(^١) ورد بهامش الأصل ما نصه: إذا قال: سمعت، أو حدثنا، أو أخبرنا.\n(^٢) سليمان التيمي أبو المعتمر. قال عبد الله بن أحمد بن حنبل عن أبيه: ثقة، وهو في أبي عثمان أحب إلي من عاصم الأحول.\nوقال إسحاق بن منصور عن يحيى بن معين، والنسائي: ثقة. وقال أحمد بن عبد الله العجلي: تابعي ثقة، وكان من خيار أهل البصرة.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٥٢، \"التاريخ الكبير\" ٤/ ٢٠ (١٨٢٨)، \"معرفة الثقات\" ١/ ٤٣٠ (٦٧٠)، \"الجرح والتعديل\" ٤/ ١٢٤ (٥٣٩)، \"تهذيب الكمال\" ١٢/ ٥ (٢٥٣١).","vol":"3","page":661},{"text":"<span data-type='title' id=toc-297>٥٠ - باب الحَيَاءِ فِي العِلْمِ</span>\nوَقَالَ مُجَاهِدٌ: لَا يَتَعَلَّمُ العِلْمَ مُسْتَحْي وَلَا مُسْتَكْبِرٌ. وَقَالَتْ عَائِشَةُ: نِعْمَ النِّسَاءُ نِسَاءُ الأَنْصَارِ، لَمْ يَمْنَعْهُنَّ الحَيَاءُ أَنْ يَتَفَقَّهْنَ فِي الدِّينِ (^١).\n\n١٣٠ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ قَالَ: أَخْبَرَنَا أَبُو مُعَاوِيَةَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ ابنةِ أُمِّ سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ قَالَتْ: جَاءَتْ أُمُّ سُلَيْمٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ اللهَ لَا يَسْتَحْيِي مِنَ الَحقِّ، فَهَلْ عَلَى الَمرْأَةِ مِنْ غُسْلٍ إِذَا احْتَلَمَتْ؟ قَالَ النَّبِيُّ - ﷺ -: \"إِذَا رَأَتِ المَاءَ\". فَغَطَّتْ أُمُّ سَلَمَةَ -تَعْنِي وَجْهَهَا- وَقَالَتْ: يَا رَسُولَ اللهِ، وَتَحْتَلِمُ الَمرْأَةُ؟ قَالَ: \"نَعَمْ، تَرِبَتْ يَمِينُكِ، فَبِمَ يُشْبِهُهَا وَلَدُهَا\". [٢٨٢، ٣٣٢٨، ٦٠٩١، ٦١٢١ - مسلم ٣١٣ - فتح: ١/ ٢٢٨]\n\n١٣١ - حَدَّثَنَا اِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِك، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ مِنَ الشَّجَرِ شَجَرَةً لَا يَسْقُطُ وَرَقُهَا، وَهِيَ مَثَلُ المُسْلِمِ، حَدِّثُونِي مَا هِيَ؟ \". فَوَقَعَ النَّاسُ فِي شَجَرِ البَادِيَةِ، وَوَقَعَ فِي نَفْسِي أَنَّهَا النَّخْلَةُ. قَالَ عَبْدُ اللهِ: فَاسْتَحْيَيْتُ. فَقَالُوا: يَا رَسُولَ اللهِ، أَخْبِرْنَا بِهَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هِيَ النَّخْلَةُ\". قَالَ عَبْدُ اللهِ فَحَدَّثْتُ أَبِي بِمَا وَقَعَ فِي نَفْسِي، فَقَالَ: لأَنْ تَكُونَ قُلْتَهَا أَحَبُّ إِلَيَّ مِنْ أَنْ يَكُونَ لِي كَذَا وَكَذَا. [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ١/ ٢٢٩]\nحَدَّثَنَا مُحَمَّدُ بْنُ سَلَام، أنا أَبُو مُعَاوِيَةَ، ثنا هِشَامٌ، عَنْ أَبِيهِ، عَنْ زينَبَ ابنةِ أُمِّ سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ قَالَتْ: جَاءَتْ أُمُّ سُلَيْمٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ اللهَ لَا يَسْتَحْيِي مِنَ الحَقِّ، فَهَل\n_________\n(^١) ورد بهامش الأصل تعليق نصه: من خط المصنف في هامشه: رواه أبو داود عن صفية عنها. أهـ.\nقلت: أبو داود (٣١٥)، (٤١٠٠).","vol":"3","page":662},{"text":"عَلَى المَرْأَةِ مِنْ غُسْل إِذَا احْتلَمَتْ؟ قَالَ النَّبِيُّ - ﷺ -: \"إِذَا رَأَتِ المَاءَ\". فَغَطَّتْ أُمُّ سَلَمَةَ -تَعْنِي وَجْهَهَا- وَقَالَتْ: يَا رَسُولَ اللهِ، وَتَحْتَلِمُ المَرْأَةُ؟ قَالَ: \"نَعَمْ، تَرِبَتْ يَمِينُكِ، فَبِمَ يُشْبِهُهَا وَلَدُهَا\".\nحَدَّثنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ مِنَ الشَّجَرِ شَجَرَةً .. \". وذكر الحديث كما سلف.\nأراد البخاري ﵀ بهذا الباب بيان أن الحياء المانع من تحصيل العلم مذموم، ولذلك بدأ بقول مجاهد وعائشة، والحياء الواقع عَلَى وجه التوقير والإجلال مطلوب حسن كما فعلت أم سلمة حين غطت وجهها، وقد أسلفنا في باب أمور الإيمان حقيقة الحياء، وأن المذموم منه ليس بحياء حقيقة، وإنما هو عجز وخور.\nوحديث أم سلمة سلف التعريف برواته خلا زينب بنت أم سلمة.\nوأبوها أبو سلمة عبد الله بن عبد الأسد بن هلال بن عبد الله بن عمر بن مخزوم كان اسمها برة فسماها رسول الله - ﷺ - زينب، ولدتها أمها بأرض الحبشة وقدمت بها، وهي أخت عمر وسلمة ودرة. روى لها البخاري حديثًا، ومسلم آخر، وقتل لها يوم الحرة ابنان فاسترجعت، ماتت سنة ثلاث وسبعين (^١).\n_________\n(^١) انظر: ترجمتها في \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٣٣٧ (٣٨٨٤)، و\"الاستيعاب\" ٤/ ٤١٠ (٣٣٩٥)، \"أسد الغابة\" ٧/ ١٣١ (٦٩٥٨)، \"الإصابة\" ٤/ ٣١٧ (٤٨٤).","vol":"3","page":663},{"text":"ثمَّ الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا، وفي الطهارة (^١)، والأدب (^٢)، وخلق آدم (^٣)، كما (ستعلمه) (^٤) إن شاء الله، وأخرجه مسلم (^٥) والأربعة في الطهارة (^٦).\nثانيها:\nمعنى قولها: (إِنَّ اللهَ لَا يَسْتَحْيِي مِنَ الحَقِّ) أي: لا يأمر بالحياء فيه، ولا يمنع من ذكره فتعتذر به، فعبر بالحياء عن الأمر به، من باب إطلاق اسم التعلق عَلَى المتعلق؛ لأن الله لا يوصف بالاستحياء عَلَى حد ما يوصف به المخلوق؛ لأنه منهم تغير وانكسار بتغير الأحوال، تعالى الله عن ذَلِكَ (^٧).\n_________\n(^١) سيأتي برقم (٢٨٢) كتاب: الغسل، باب: إذا احتلمت المرأة.\n(^٢) سيأتي برقم (٦٠٩١) كتاب: الأدب، باب: التبسم والضحك، وبرقم (٦١٢١) باب: ما لا يستحيى من الحق للتفقه في الدين.\n(^٣) سيأتي برقم (٣٣٢٨) كتاب: أحاديث الأنبياء، باب: خلق آدم وذريته.\n(^٤) كذا في الأصل، وفي (ج): ستعرفه.\n(^٥) مسلم برقم (٣١٣/ ٣٢) كتاب: الحيض، باب: وجوب الغسل على المرأة بخروج المني منها.\n(^٦) أبو داود معلقًا بعد حديث (٢٣٧)، الترمذي (١٢٢)، النسائي ١/ ١١٤، ابن ماجه (٦٠٠).\n(^٧) قال الشيخ عبد العزيز بن باز ﵀ في تعليقه على فتح الباري (١/ ٣٨٩): والصواب: أنه لا حاجة إلى التأويل مطلقًا، فإن الله يوصف بالحياء الذي يليق به ولا يشابه فيه خلقه كسائر صفاته، وقد ورد وصفه بذلك في نصوص كثيرة؛ فوجب إثباته له على الوجه الذي يليق به، وهذا قول أهل السنة والجماعة في جميع الصفات الواردة في الكتاب والسنة الصحيحة، وهو طريق النجاة فتنبه واحذر، والله أعلم.","vol":"3","page":664},{"text":"ثالثها:\nقدمت أم سليم هذا القول بسطًا لعذرها في ذكر ما تستحيي النساء من ذكره.\nرابعها:\nمعنى: \"تَرِبَتْ\" افتقرت. يقال: ترب الرجل إِذَا افتقر، وأترب إِذَا استغنى، هذا هو المشهور، وهذِه الكلمة وشبهها تجري عَلَى ألسنة العرب من غير قصد الدعاء، وعليه يحمل كل ما جاء من الأحاديث من هذا وشبهه.\nومنه قوله في حديث خزيمة: \"أَنْعِمْ صباحًا تربت يداك\" (^١) فأراد الدعاء لَهُ ولم يرد الدعاء عليه. والعرب تقول: لا أم لك، ولا أب لك، يريدون: لله درك، فتستعمل هذِه الألفاظ عند الإنكار عَلَى الشيء أو التأنيب أو الإعجاب أو الاستعظام، دون إرادة معناها الأصلي.\nخامسها:\nأخرج مسلم -منفردًا به- من حديث أنس أن أم سليم سألت ذَلِكَ بحضرة عائشة، وأن عائشة أنكرت ذَلِكَ عليها (^٢)، فيحتمل كما قَالَ القاضي أن عائشة وأم سلمة كانتا أنكرتا عليها، فأجاب - ﷺ - كل واحدة بما أجاب، وإن كان أهل الحديث يقولون: إن الصحيح هنا أم سلمة لا عائشة (^٣).\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ١٦/ ٣٧٣.\n(^٢) مسلم (٣١٠/ ٢٩) كتاب: الحيض، باب: وجوب الغسل على المرأة بخروج المني.\n(^٣) \"إكمال المعلم\" ٢/ ١٥٠.","vol":"3","page":665},{"text":"سادسها:\nإنما قالت أم سلمة ما قالت؛ لأنهن يستحيين منه؛ لأن خروجه منهن يدل عَلَى قوة شهوتهن، أو لأنه يقل فيهن، ولهذا جاء في \"صحيح مسلم\": فضحت النساء (^١)، أي: كشفت من أسرارهن ما يكنه من الحاجة إلى الرجال، ورؤية الاحتلام.\nسابعها:\nالشِّبه، والشَّبه واحد يريد: شبه الابن لأحد أبويه كما جاء مبينًا في \"الصحيح\": \"إِذَا علا ماؤها ماءه؛ آنَّث -أي: أشبه أخواله- وإذا عكس أذكر\"، أي: أشبه أعمامه (^٢).\nثامنها:\nاستدل به بعضهم عَلَى رد من يقول: إن ماء الرجل يخالط دم المرأة، وإن ماءه كالأنفحة ودمها كاللبن الحليب.\nتاسعها:\nأن المرأة تحتلم ويعرف منيها بالتدفق والتلذذ والرائحة -كمني الرجل- وأنكر جماعة تدفقه، والمسألة مبسوطة في الفروع، وأوضحتها في شروحي.\nعاشرها:\nأن الحياء لا يمنع من طلب الحق.\n_________\n(^١) رواه مسلم (٣١٣) كتاب: الحيض، باب: وجوب الغسل على المرأة بخروج المني منها.\n(^٢) مسلم (٣١٤/ ٣٣) كتاب: الحيض، باب: وجوب الغسل على المرأة بخروج المني من حديث عائشة بنحوه.","vol":"3","page":666},{"text":"فائدة: جاء عن جماعة من الصحابيات أنهن سألن كسؤال أم سليم، منهن خولة (^١) بنت حكيم، أخرجه ابن ماجه (^٢) وفي إسناده علي بن زيد بن جُدعان (^٣)، وبسرة ذكره ابن أبي شيبة (^٤)، وسهلة بنت سهيل رواه الطبراني في \"الأوسط\" وفي إسناده ابن لهيعة (^٥).\nوأما حديث ابن عمر فسلف الكلام عليه في باب: قول المحدّث: ثنا وأنبا (^٦).\nوفيه: حرص الرجل عَلَى ظهور ابنه في العلم عَلَى من هو أكبر سنًّا منه، فإن في آخره (قَالَ عبد الله: فحدثت أبي بما وقع في نفسي، فقال: لأن تكون قلتها أحب إلي من أن يكون لي كذا وكذا).\n_________\n(^١) ورد بهامش (ج) ما نصه: حديث خولة أخرجه النسائي بسند جيد، فعزوه إليه أولى. اهـ.\nقلت: أخرجه النسائي في \"الكبرى\" ١/ ٢٠٩ (٢٠٤).\n(^٢) ورد بهامش الأصل ما نصه: في أصل سماعنا .... ولا غيره، ولأبي وخلف .... أجمع مستحضرًا هذِه .... فليحرر. اللهم إلا أن .... بعض النسخ دون بعض عزاه إلى ابن ماجه … أيضًا المزي في … في \"مسند خولة\".\n(^٣) \"سنن ابن ماجه\" (٦٠٢) كتاب: الطهارة وسننها، باب: في المرأة ترى في منامها ما يرى الرجل،\nوقال البوصيري في \"زوائد ابن ماجه\" ص ١١٣ (٢٠٨) وإسناد طريق ابن ماجه ضعيف لضعف علي بن زيد.\nوقال الألباني في \"صحيح سنن ابن ماجه\": حسن.\n(^٤) \"مصنف ابن أبي شيبة\" ١/ ٨٠ (٨٨١).\n(^٥) \"المعجم الأوسط\" للطبراني ٨/ ٢٧٦ (٨٦٢٥)، وقال: لم يرو هذا الحديث عن ابن هبيرة إلا ابن لهيعة.\nورواه في \"الكبير\" ٢٤/ ٢٩٢ (٧٤٣). وذكره الهيثمي في \"مجمع الزوائد\" ١/ ٢٦٧، وقال: رواه الطبراني في \"الكبير\" وفيه ابن لهيعة وهو ضعيف.\n(^٦) حديث رقم (٦١).","vol":"3","page":667},{"text":"وإنما تمنى ذَلِكَ رجاء أن يسر النبي - ﷺ - بإجابته، فيدعو له، وقد كان عمر بن الخطاب يسأل ابن عباس وهو صغير مع شيوخ الصحابة.\nوذكر ابن سلام أن الحطيئة أتى مجلس عمر، فرأى ابن عباس قَدْ نزع الناس بلسانه فقال: من هذا الذي نزل عن القوم في سنه ومدته وتقدمهم في قوله وحكمته.\nوإن كبير القوم لا علم عنده صغير … إذا التفت عليه المحافل\nوفيه: أن الابن العالم الموفق أفضل مكاسب الدنيا؛ لقوله: (لأن تكون قلتها أحب إلي من كذا وكذا).","vol":"3","page":668},{"text":"<span data-type='title' id=toc-298>٥١ - باب مَنِ اسْتَحْيَا فَأَمَرَ غَيْرَهُ بِالسُّؤَالِ</span>\n١٣٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْن دَاوُدَ، عَنِ الأعمَشِ، عَنْ مُنْذِرٍ الثَّوْرِيِّ، عَنْ مُحَمَّدٍ بنِ الَحنَفِيَّةِ، عَنْ عَلِيٍّ قَالَ: كُنْتُ رَجُلًا مَذَّاءً، فَأَمَرْتُ الِمقْدَادَ أَنْ يَسْأَلَ النَّبِيَّ - ﷺ -، فَسَألَهُ، فَقَالَ: \"فِيهِ الوُضوءُ\". [١٧٨، ٢٦٩ - مسلم: ٣٠٣ - فتح: ١/ ٢٣٠]\nحدثنا مُسَدَّدٌ، ثنا عَبْدُ اللهِ بْنُ دَاوُدَ، عَنِ الأَعْمَشِ، عَنْ مُنْذِرٍ الثَّوْرِيِّ، عَنْ مُحَمَّدِ بْنِ الحَنَفِيَّةِ، عَنْ عَلِيٍّ قَالَ: كُنْتُ رَجُلًا مَذَّاءً، فَأَمَرْتُ المِقْدَادَ أَنْ يَسْأَلَ النَّبِيَّ - ﷺ -، فَسَأَلَهُ، فَقَالَ: \"فِيهِ الوُضُوءُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الطهارة كما سيأتي (^١)، ورواه مسلم في الطهارة عن أبي بكر، عن وكيع وغيره. وعن يحيى بن حبيب، عن خالد بن الحارث، عن شعبة، عن الأعمش به (^٢).\nثانيها: في التعريف برواته غير من سلف.\nأما منذر (ع) فهو أبو يعلى منذر بن يعلى الثوري الكوفي الثقة، عن ابن الحنفية وغيره. وعنه فطر وغيره. قَالَ منذر: لزمت محمد بن الحنفية حتَّى قَالَ بعض ولده: لقد غلبنا هذا النبطي عَلَى أبينا (^٣).\nوأما عبد الله (خ، ٤) بن داود فهو أبو عبد الرحمن عبد الله بن\n_________\n(^١) سيأتي برقم (١٧٨) كتاب: الوضوء، باب: من لم ير الوضوء إلا من المخرجين.\n(^٢) مسلم (٣٠٣) كتاب: الحيض، باب: المذي.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣١٠، \"التاريخ الكبير\" ٧/ ٣٥٧ (١٥٤٠)، \"معرفة الثقات\" ٢/ ٢٩٨ (١٧٩١)، \"الجرح والتعديل\" ٨/ ٢٤٢ (١٠٩٣)، \"الثقات\" ٧/ ٥١٨، \"تهذيب الكمال\" ٢٨/ ٥١٥ (٦١٨٧).","vol":"3","page":669},{"text":"داود بن عامر بن الربيع الخريبي البصري الهمداني الشعبي، أصله كوفي نزل البصرة بالخريبة وهي محلة منها. روى عن هشام وغيره. وعنه بندار وغيره. ثقة حجة ناسك. قَالَ: ما كذبت كذبة قط إلا مرة في صغري قَالَ لي أبي: ذهبت إلى الكتاب؟ قُلْتُ: نعم، ولم أكن ذهبت. قَالَ أبو حاتم: وكان يميل إلى الرأي، مات سنة ثلاث عشرة ومائتين (^١).\nفائدة:\nليس في البخاري والأربعة عبد الله بن داود غير هذا، نعم، في الترمذي آخر واسطي مختلف في ثقته (^٢).\nومحمد ابن الحنفية: أبوه علي، والحنفية أمه، يروي عن أبيه، وعثمان، وغيرهما. وعنه بنوه وعمرو بن دينار وغيره. مات سنة ثمانين عَلَى المشهور، ابن سبع وستين سنة (^٣).\n_________\n(^١) \"الجرح والتعديل\" ٥/ ٤٧ (٢٢١).\nوانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٩٥، \"التاريخ الكبير\" ٥/ ٨٢ (٢٢٣)، \"تهذيب الكمال\" ١٤/ ٤٥٨ (٣٢٤٨).\n(^٢) عبد الة بن داود الواسطي أبو محمد التمار. قال البخاري: فيه نظر.\nوقال أبو حاتم: ليس بقوي حدَّث بحديث منكر، عن حنظلة بن أبي سفيان، وفي حديثه مناكير.\nوقال الحاكم أبو أحمد: ليس بالمتين عندهم. وقال ابن حجر في \"التقريب\": ضعيف من التاسعة.\nوانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٨٢ (٢٢٦). \"الجرح والتعديل\" ٥/ ٤٨ (٢٢٢)، \"المجروحين\" ٢/ ١٣٤، \"تهذيب الكمال\" ١٤/ ٤٦٧ (٣٢٤٩) \"ميزان الاعتدال\" ٣/ ١٢٩ (٤٢٩٤)، \"تقريب التهذيب\" ص ٣٠٢ (٣٢٩٨).\n(^٣) محمد بن علي بن أبي طالب القرشي.\nقال العجلي: تابعي ثقة كان رجلًا صالحًا. قال إبراهيم بن عبد الله بن الجنيد:\nلا نعلم أحدًا أسند عن علي، عن النبي - ﷺ - أكثر ولا أصح مما أسند محمد =","vol":"3","page":670},{"text":"ثالثها: في ألفاظه:\nقوله: (كُنْتُ رَجُلًا مَذَّاءً) هو: بتشديد الذال المعجمة والمد، فعَّال من المذي أي: كثير المذي، وهو بإسكان الذال عَلَى الأفصح، وفيه لغة ثانية: كسر الذال مع تشديد الياء، وثالثة: كسرها مع تخفيف الياء، ويقال: أمذى ومذَّى ومذَى بتشديد الذال وتخفيفها، وهذِه الثلاث في المني والودي.\nوالمذي: ماء أبيض رقيق يخرج بلا شهوة عند الشهوة، وهو في النساء أغلب منه في الرجال، وفي المثل: كل ذكر يمذي، وكل أنثى تقذي. أي: تلقي بياضًا.\nرابعها: في فوائده:\nالأولى: إيجاب الوضوء منه وهو إجماع (^١)، وللبخاري في الطهارة: \"توضأ واغسل ذكرك\" (^٢).\nولمسلم: \"توضأ وانضِح فرجك\" (^٣).\nوالمراد: غسل ما أصابه منه، واختلف عن مالك في غسل الذكر كله وهل يحتاج إلى نية أم لا؟ (^٤)\n_________\n= ابن الحنفية.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٩١، \"التاريخ الكبير\" ١/ ١٨٢ (٥٦١)، \"معرفة الثقات\" ٢/ ٢٤٩ (١٦٣١)، \"الجرح والتعديل\" ٨/ ٢٦ (١١٦)، \"تهذيب الكمال\" ٢٦/ ١٤٧ (٥٤٨٤).\n(^١) نقل الإجماع على ذلك ابن المنذر في \"الأوسط\" ١/ ١٣٤، وابن عبد البر في \"التمهيد\" ٢١/ ٢٠٦.\n(^٢) سيأتي برقم (٢٦٩) كتاب: الغسل، باب: غسل المذي والوضوء منه.\n(^٣) مسلم (٣٠٣/ ١٩) كتاب: الحيض، باب: المذي.\n(^٤) \"المنتقى\" ١/ ٨٧، \"الذخيرة\" ١/ ٢١٣.","vol":"3","page":671},{"text":"الثانية: جواز الاستنابة في الاستفتاء.\nالثالثة: جواز الاعتماد عَلَى الخبر المظنون مع القدرة عَلَى المقطوع لأن عليًّا بعث من يسأل مع القدرة على المشافهة، وإن كان جاء في النسائي أنه كان حاضرًا وقت السؤال إذ فيه: فقلت لرجل جالس إلى جنبي: سله. فقال: \"فيه الوضوء\" (^١).\nالرابعة: عموم قضايا الأحوال، وفيه خلاف في الأصول.\nالخامسة: استحباب حسن العشرة مع الأصهار، وأن الزوج ينبغي ألا يذكر ما يتعلق بالجماع والاستمتاع بحضرة أبي المرأة، وأخيها وغيرهما من أقاربها؛ لأن المذي غالبًا إنما يكون عند الملاعبة.\nالسادسة: خصَّ أصحاب مالك إيجاب الوضوء بما إِذَا حصل المذي عن ملاعبة؛ لأن في \"الموطأ\" أنه سأل عن الرجل إِذَا دنى من أهله وأمذى، ماذا يجب عليه؟ (^٢)\nوالجواب خرج عَلَى مثله في المعتاد بخلاف المستنكح، والذي به علة فإنه لا وضوء عليه. ويدل عليه استحياء علي إذ لو كان (عن) (^٣) مرض أو سلس لم يستحي منه (^٤).\nوعمم الشافعي وأبو حنيفة فأوجبا منه الوضوء عملًا بإطلاق سؤال المقداد (^٥).\n_________\n(^١) \"سنن النسائي\" ١/ ٩٦.\n(^٢) \"الموطأ\" ص ٥٠، ورواه أبو داود (٢٠٧)، والنسائي ١/ ٩٧، وابن ماجه (٥٠٥)، وابن حبان ٣/ ٣٨٣ (١١٠١). قال الألباني في \"صحيح أبي داود\" (٢٠٢): حديث صحيح.\n(^٣) كذا في الأصل، وفي (ج): في.\n(^٤) انظر: \"المنتقى\" ١/ ٨٨.\n(^٥) انظر: \"شرح معاني الآثار\" ١/ ٤٥ - ٤٨، \"المبسوط\" ١/ ٦٧، \"البيان\" ١/ ٢٤٢، \"المجموع\" ٢/ ١٦٤.","vol":"3","page":672},{"text":"وفي \"سنن أبي داود\" عنه قَالَ: كنت رجلًا مذاءً فجعلت أغتسل حتَّى تشقق ظهري (^١). وهذا دال عَلَى كثرة وقوعه منه ومعاودته.\nالسابعة: جاء أيضًا أنه أمر عمارًا أن يسأل (^٢)، وجاء أيضًا أنه سأل بنفسه (^٣)، فيحمل عَلَى أنه أرسلهما ثمَّ سأل بنفسه.\nالثامنة: جاء في أبي داود الأمر بغسل الأنثيين أيضًا (^٤)، وعللت بالإرسال وغيره. وقال بعضهم بوجوب ذَلِكَ والجمهور عَلَى خلافه (^٥).\nوأولت هذِه الرواية عَلَى الاستظهار، وفي بعض أحوال انتشاره، ويقال: إن الماء البارد إِذَا أصاب الأنثيين رد المذي وكسره (^٦).\n_________\n(^١) أبو داود (٢٠٦).\n(^٢) رواه النسائي ١/ ٩٦، ٩٧، وعبد الرزاق في \"مصنفه\" ١/ ١٥٥ (٥٩٧)، وأحمد ٤/ ٣٢٠، والبيهقي في \"معرفة السنن والآثار\" ١/ ٤٧٣ (١٤١٣).\n(^٣) رواه أبو داود (٢٠٦)، والترمذي (١١٤) وقال: هذا حديث حسن صحيح، وأحمد ١/ ٨٧، ١٠٧، ١٠٩، ١١٠، ١١١، ١٢١، ١٢٥، وابن خزيمة ١/ ١٤ (٢٠)، وابن حبان ٣/ ٣٨٥ (١١٠٢).\n(^٤) أبو داود (٢٠٨). قال الألباني في \"صحيح أبي داود\" (٢٠٣): إسناده صحيح.\n(^٥) انظر: \"الاستذكار\" ٣/ ١٤، ١٩، \"المنتقى\" ١/ ٨٦، \"البيان\" ١/ ٢٤٢، \"المغني\" ١/ ٢٣٢.\n(^٦) وقع بهامش الأصل ما نصه: قال النووي في \"شرح المهذب\" عن حديث أبي داود: رواه أبو داود وغيره بإسناد صحيح، قال: قد أخذ به الإمام أحمد في رواية، وهو في أبي داود من حديث عبد الله بن سعد الأنصاري. اهـ.\nقلت: انظر \"المجموع\" ٢/ ١٦٤.","vol":"3","page":673},{"text":"<span data-type='title' id=toc-299>٥٢ - باب ذِكْرِ الْعِلْمِ وَالْفُتْيَا فِى الْمَسْجِدِ</span>\n١٣٣ - حَدَّثَنِي قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ قَالَ: حَدَّثَنَا نَافِعٌ - مَوْلَى عَبْدِ اللهِ بْنِ عُمَرَ بْنِ الَخطَّابِ- عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ رَجُلًا قَامَ فِي الَمسْجِدِ فَقَالَ: يَا رَسُولَ اللهِ، مِنْ أَيْنَ تَأْمُرُنَا أَنْ نُهِلَّ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"يُهِلُّ أَهْلُ المَدِينَةِ مِنْ ذِي الحُلَيْفَةِ، وَيُهِلُّ أَهْلُ الشَّاْمِ مِنَ الجُحْفَةِ، وَيُهِلُّ أَهْلُ نَجْدٍ مِنْ قَرْنٍ\". وَقَالَ ابن عُمَرَ: وَيَزْعُمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَيُهِلُّ أَهْلُ اليَمَنِ مِنْ يَلَمْلَمَ\". وَكَانَ ابن عُمَرَ يَقُولُ: لَمْ أَفْقَهْ هذِه مِنْ رَسُولِ اللهِ - ﷺ -. [١٥٢٢، ١٥٢٥، ١٥٢٧، ١٥٢٨، ٧٣٤٤ - مسلم: ١١٨٢ - فتح: ١/ ٢٣٠]\nحدّثنِي قُتَيْبَةُ بْنُ سَعِيدٍ ثنا اللَّيْثُ، عن نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ رَجُلًا قَامَ فِي المَسْجِدِ فَقَالَ: يَا رَسُولَ اللهِ، مِنْ أَيْنَ تَأْمُرُنَا أَنْ نُهِلَّ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"يُهِلُّ أَهْلُ المَدِينَةِ مِنْ ذِي الحُلَيْفَةِ، وَيُهِلُّ أَهْلُ الشَّاْمِ مِنَ الجُحْفَةِ، وَيُهِلُّ أَهْلُ نَجْدٍ مِنْ قَرْنٍ\". وَقَالَ ابن عُمَرَ: وَيَزْعُمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قالَ: \"وَيُهِلُّ أَهْلُ اليَمَنِ مِنْ يَلَمْلَمَ\". وَكَانَ ابن عُمَرَ يَقُولُ: لَمْ أَفْقَهْ هذِه مِنْ رَسُولِ اللهِ - ﷺ -.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه في الحج أيضًا وقال: لم أسمع هذِه من رسول الله - ﷺ - (^١). بدل: (أفقه)، وأخرجها مع مسلم أبو داود، والنسائي من حديث ابن عباس مرفوعًا (^٢) كما سيأتي هناك، وفي مسلم من حديث\n_________\n(^١) سيأتي برقم (١٥٢٨) كتاب: الحج، باب: مهل أهل نجد.\n(^٢) مسلم (١١٨١/ ١١) كتاب: الحج، باب: مواقيت الحج والعمرة، وأبو داود (١٧٣٨)، والنسائي ٥/ ١٢٣ - ١٢٤.","vol":"3","page":674},{"text":"جابر غير مجزوم برفعه: \"ومهل أهل العراق ذات عرق\" (^١).\nوفي أبي داود والترمذي من حديث ابن عباس أنه - ﷺ - وقت لأهل المشرف العقيق (^٢). وسيأتي في البخاري أن تحديد ذات عرق من اجتهاد عمر (^٣).\nثانيها:\nسيأتي الكلام عَلَى هذِه المواضع في الحج فإنه أليق به.\nو(قرن): بسكون الراء، وغلط الجوهري في فتحها وفي نسبة أويس القرني إليها، وإنما هو منسوب إلى قبيلة (^٤).\nوأصل القرن: الجبل الصغير المستطيل المنقطع عن الجبل الكبير.\nثالثها:\nهذِه المواقيت الأربعة المذكورة في حديث ابن عباس، وابن عمر ثابتة بالنص والإجماع (^٥)، واختلف في ذات عرق لأهل العراق، والجمهور عَلَى أنه من اجتهاد عمر (^٦)، ولأصحابنا اضطراب في تصحيحه (^٧) كما أوضحته في كتب الفروع، وسنقف عليه إن شاء الله في موضعه.\n_________\n(^١) مسلم (١١٨٣/ ١٨) كتاب: الحج، باب: مواقيت الحج والعمرة.\n(^٢) أبو داود (١٧٤٠)، والترمذي (٨٣٢). وقال: هذا حديث حسن، وقال الألباني في \"ضعيف أبي داود\" (٣٠٦): ضعيف.\n(^٣) سيأتي برقم (١٥٣١) كتاب: الحج، باب: ذات عرق لأهل العراق.\n(^٤) \"الصحاح\" ٦/ ٢١٨١، مادة: (قرن).\n(^٥) نقل الإجماع على ذلك ابن حزم في \"مراتب الإجماع\" ص ٧٥، وابن عبد البر في \"التمهيد\" ١٥/ ١٤٠.\n(^٦) انظر: \"التمهيد\" ١٥/ ١٤٠ - ١٤١، \"البيان\" ٤/ ١٠٧ - ١٠٨، \"المغنى\" ٥/ ٥٦ - ٥٨.\n(^٧) انظر: \"المجموع\" ٧/ ٢٠١ - ٢٠٢.","vol":"3","page":675},{"text":"<span data-type='title' id=toc-300>٥٣ - باب مَنْ أَجَابَ السَّائِلَ بِأَكْثَرَ مِمَّا سَأَلَهُ</span>\n١٣٤ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابن أَبِي ذِئْبٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. وَعَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -، أَنَّ رَجُلًا سَأَلهُ: مَا يَلْبَسُ الُمحْرِمُ؟ فَقَالَ: \"لَا يَلْبَسِ القَمِيصَ، وَلَا العِمَامَةَ، وَلَا السَّرَاوِيلَ، وَلَا البُرْنُسَ، وَلَا ثَوْبًا مَسَّهُ الوَرْسُ أَوِ الزَّعْفَرَانُ، فَإِنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ، وَلْيَقْطَعْهُمَا حَتَّى يَكُونَا تَحْتَ الكَعْبَيْنِ\". [٣٦٦، ١٥٤٢، ١٨٣٨، ١٨٤٢، ٥٧٩٤، ٥٨٠٣، ٥٨٠٥، ٥٨٠٦، ٥٨٤٧، ٥٨٥٢ - مسلم: ١١٧٧ - فتح: ١/ ٢٣١]\nحَدّثَنَا آدَمُ، ثنا ابن أَبِي ذِئْبِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. وَعَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -، أَنَّ رَجُلًا سَأَلَهُ: مَا يَلْبَسُ المُحْرِمُ؟ فَقَالَ: \"لَا يَلْبَسِ القَمِيصَ، وَلَا العِمَامَةَ، وَلَا السَّرَاوِيلَ، وَلَا البُرْنُسَ، وَلَا ثَوْبًا مَسَّهُ الوَرْسُ أَوِ الزَّعْفَرَانُ، فَإِنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ، وَلْيَقْطَعْهُمَا حَتَّى يَكُونَا تَحْتَ الكَعْبَيْنِ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في اللباس عن عليّ (عن) (^١) سفيان، وفي الصلاة عن عاصم بن عليّ، عن ابن أبي ذئب، وفي الحج عن أحمد بن يونس، عن إبراهيم، وأخرجه من طريق عبد الله بن دينار، عن ابن عمر أيضًا (^٢).\n_________\n(^١) في الأصل، (ج): ابن والصواب ما أثبتناه.\n(^٢) سيأتي برقم (٣٦٦) كتاب: الصلاة، باب: الصلاة في القميص والسراويل، وبرقم (١٨٤٢) كتاب: جزاء الصيد، باب: لبس الخفين للمحرم، وبرقم (٥٨٠٦) كتاب: اللباس، باب: العمائم، وبرقم (٥٨٤٧) كتاب: اللباس، باب: الثوب المزعفر.","vol":"3","page":676},{"text":"ثانيها:\nالزائد عَلَى السؤال في الحديث قوله: (فَإِنْ لَمْ يَجِدِ النَّعْلَيْنِ) إلى آخره، وله تعلق به؛ فلذا ذكره عقبه.\nثالثها:\nجوابه - ﷺ - مما لا يلبس، وإن كان السؤال عما يلبس من بديع الكلام وجزله، فإن المسئول عنه غير منحصر، إذ الأصل الإباحة، وأجابه بالمنحصر الذي كان من حق السؤال أن يقع به.\nوأيضًا لو أجاب بما يلبس لتوهم المفهوم، وهو أن غير المحرم لا يلبسه، فانتقل إلى ما لا يلبس لإزالة ذَلِكَ، عَلَى أن سفيان رواه مرة عن الزهري، عن سالم، عن أبيه قَالَ: سأل رجل رسول الله - ﷺ - ما يترك المحرم من الثياب؟ فقال .. الحديث، رواه أحمد في \"مسنده\" وأبو داود والدارقطني في \"سننهما\" فجاء عَلَى الأصل (^١).\nرابعها:\nالإجماع قائم عَلَى أن ما ذكر لا يلبسه المحرم (^٢)، وعداه القياسيون إلى ما رأوه في معناه، وأنه - ﷺ - نبه بكل واحد من المذكورات عَلَى ما في معناه.\nفنبه بالقميص والسراويل عَلَى كل مخيط أو مُحيط معمول عَلَى قدر البدن أو عضو منه كالجوشن والتبان وغيرهما.\nونبه بالعمائم والبرانس عَلَى كل ساتر للرأس مخيطا كان أو غيره،\n_________\n(^١) \"سنن أبي داود\" (١٨٢٣)، وأحمد ٢/ ٤، \"سنن الدارقطني\" ٢/ ٢٣٢ (٦٨).\n(^٢) نقل الإجماع على ذلك ابن حزم في \"مراتب الإجماع\" ص ٧٦، وابن عبد البر في \"التمهيد\" ١٥/ ١٠٣.","vol":"3","page":677},{"text":"وبالخفاف عَلَى كل ساتر للرجل، ونبه بالزعفران والورس عَلَى كل طيب، والورس: نبت أصفر تصبغ به الثياب معروف.\nخامسها:\nجاء قطع الخفين لفاقد النعلين، وفي حديث ابن عباس (^١) وجابر (^٢) لم يذكر القطع، وبه أخذ الإمام أحمد (^٣)، وخالف الثلاثة (والجمهور) (^٤) وحملوا المطلق عَلَى المقيد (^٥)، ومن الغريب إعلال\n_________\n(^١) سيأتي برقم (١٨٤١) كتاب: جزاء الصيد، باب: لبس الخفين للمحرم، ورواه مسلم (١١٧٨) كتاب: الحج، باب: بيان ما يباح للمحرم بحج أو عمرة …\n(^٢) رواه مسلم (١١٧٩) كتاب: الحج، باب: ما يباح للمحرم بحج أو عمرة …\n(^٣) انظر: \"المغني\" ٥/ ١٢٠ - ١٢١، \"الممتع\" ٢/ ٣٥٠ - ٣٥١، \"المبدع\" ٣/ ١٤٢ - ١٤٣، \"كشاف القناع\" ٢/ ٤٢٦ - ٤٢٧. قال الخطابي في \"معالم السنن\" ٢/ ١٥٢: وأنا أتعجب من أحمد في هذا، فإنه لا يكاد يخالف سنة تبلغه، وقَلَّتْ سنة لم تبلغه. اهـ.\nقال ابن مفلح في \"المبدع\" ٣/ ١٤٣: قال المروزي: احتججت على أبي عبد الله بحديث ابن عمر، وقلت: هو زيادة في الخبر، فقال: هذا حديث وذاك حديث. فقد اطلع - ﵁ - على السنة، وإنما نظر نظر المتبحرين الذين أمدهم الله بعونه، مع أن خبرنا فيه زيادة حكم، وهو جواز اللبس بلا قطع لأن هذا الحكم لم يشرع بالسنة، قاله الشيخ تقي الدين. اهـ.\n(^٤) من (ف) وانظر قول الجمهور في: \"مختصر الطحاوي\" ص ٦٩، \"الهداية\" ١/ ١٤٩ - ١٥٠، \"عيون المجالس\" ٢/ ٧٩٩ - ٧٨٠، \"المنتقى\" ٢/ ١٩٦، \"المجموع\" ٧/ ٢٨٧. قال ابن قدامة في \"المغني\" ٥/ ١٢٢: والأولى قطعهما عملًا بالحديث الصحيح، وخروجًا من الخلاف وأخذًا بالاحتياط. اهـ.\n(^٥) قال ابن القيم ﵀ في \"تهذيب سنن أبي داود\" ٢/ ٣٤٧ - ٣٤٨:\nفإن قيل: فحديث ابن عمر مقيد، وحديث ابن عباس مطلق، والحكم والسبب واحد، وفي مثل هذا يتعين حمل المطلق على المقيد، وقد أمر في حديث ابن عمر بالقطع؟\nفالجواب من وجهين: =","vol":"3","page":678},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أحدهما: أن قوله في حديث ابن عمر: \"وليقطعهما\" قد قيل: إنه مدرج من كلام نافع. قال صاحب \"المغني\": كذلك روي في \"أمالي أبي القاسم بن بشران\" بإسناد صحيح: أن نافعًا قال بعد روايته للحديث: \"وليقطع الخفين أسفل من الكعبين\"، والإدراج فيه محتمل؛ لأن الجملة الثانية يستقل الكلام الأول بدونها فالإدراج فيه ممكن، فإذا جاء مصرحًا به أن نافعًا قاله زال الإشكال.\nويدل على صحة هذا أن ابن عمر كان يفتي بقطعهما للنساء، فأخبرته صفية بنت أبي عبيد، عن عاثشة أن رسول الله - ﷺ - رخص للمحرم أن يلبس الخفين ولا يقطعهما، قالت صفية: فلما أخبرته بهذا رجع.\nالجواب الثاني: أن الأمر بالقطع كان بالمدينة ورسول الله - ﷺ - يخطب على المنبر، فناداه رجل فقال: ما يلبس المحرم من الثياب؟ فأجابه بذلك، وفيه الأمر بالقطع، وحديث ابن عباس وجابر بعده، وعمرو بن دينار روى الحديثين معًا، ثم قال: انظروا أيهما كان قبل. وهذا يدل على أنهم علموا نسخ الأمر بحديث ابن عباس.\nوقال الدارقطني: قال أبو بكر النيسابوري: حديث ابن عمر قبل؛ لأنه قال: نادى رجل رسول الله - ﷺ - وهو في المسجد. فذكره، وابن عباس يقول: سمعت رسول الله - ﷺ - يخطب بعرفات.\nفإن قيل: حديث ابن عباس رواه أيوب والثوري وابن عيينة وابن زيد وابن جريج، وهشيم، كلهم عن عمرو بن دينار، عن جابر بن زيد، عن ابن عباس، ولم يقل أحد منهم \"بعرفات\" غير شعبة، ورواية الجماعة أولى من رواية الواحد.\nقيل: هذا عبث، فإن هذِه اللفظة متفق عليها في الصحيحين، وناهيك برواية شعبة لها، وشعبة حفظها وغيره لم ينفها، بل هي في حكم جملة أخرى في الحديث مستقلة، وليست تتضمن مخالفة للآخرين، ومثل هذا يقبل ولا يرد؛ ولهذا رواها الشيخان.\nوقد قال علي - ﵁ -: قطع الخفين فساد، يلبسهما كما هما. وهذا مقتضى القياس، فإن النبي - ﷺ - سوى بين السراويل وبين الخف في لبس كل منهما عند عدم الإزار، والنعل، ولم يأمر بفتق السراويل لا في حديث ابن عمر ولا في حديث ابن عباس ولا غيرهما؛ ولهذا كان مذهب الأكثرين أنه يلبس السراويل بلا فتق عند عدم الإزار فكذلك الخف يلبس ولا يقطع، ولا فرق بينهما. وأبو حنيفة طرد القياس =","vol":"3","page":679},{"text":"ابن الجوزي حديث ابن عمر هذا بالوقف (^١)، وصاحب \"المنتقى\" وغيره بالنسخ (^٢)، وهو ضعيف جدًا، وسيأتي بسط الكلام عَلَى هذا الحديث في بابه إن شاء الله وقدره (^٣).\n_________\n= وقال: يفتق السراويل، حتى يصير كالإزار.\nوالجمهور قالوا: هذا خلاف النص؛ لأن النبي - ﷺ - قال: \"السراويل لمن لم يجد الإزار\"، وإذا فتق لم يبق سراويل، ومن اشترط قطع الخف خالف القياس مع مخالفته النص المطلق بالجواز.\nولا يسلم من مخالفة النص والقياس إلا من جوز لبسهما بلا قطع، أما القياس فظاهر، وأما النص فما تقدم تقريره. اهـ.\n(^١) \"التحقيق\" ٥/ ٣٤٠.\n(^٢) \"المنتقى من أخبار المصطفى\" لمجد الدين ابن تيمية ٢/ ٢٤١.\n(^٣) ورد بهامش الأصل ما نصه: آخر الجزء الرابع من الجزء الثاني من تجزئة المصنف.","vol":"3","page":680},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-301>٤ - كتاب الوضوء</span>\nهو من الوضاءة بالمد، وهي النظافة والنضارة، وفيه ثلاث لغات: أشهرها: أنه بضم الواو اسم للفعل، وبفتحها اسم للماء الذي يتوضأ به، ونقلها ابن الأنباري عن الأكثرين.\nثانيها: أنه بفتح الواو فيهما، وهو قول جماعات، منهم الخليل، قَالَ: والضم لا يعرف (^١).\nثالثها: أنه بالضم فيهما، وهي غريبة ضعيفة حكاها صاحب \"المطالع\"، وهذِه اللغات الثلاث مثلها في الطهور.\n_________\n(^١) \"العين\" ٧/ ٧٦ مادة: (وضأ).","vol":"4","page":7},{"text":"<span data-type='title' id=toc-302>١ - باب: ما جاء في قول الله تعالى:\n﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾ [المائدة: ٦]</span>\n[قَالَ أَبُو عَبْدِ اللهِ: وَبَيَّنَ النَّبِيُّ - ﷺ - أَنَّ فَرْضَ الوُضُوءِ مَرَّةً مَرَّةً، وَتَوَضَّأَ أَيْضًا مَرَّتَيْنِ وَثَلَاثًا، وَلَمْ يَزِدْ عَلَى ثَلَاثٍ، وَكَرِهَ أَهْلُ العِلْمِ الإِسْرَافَ فِيهِ، وَأَنْ يُجَاوِزُوا فِعْلَ النَّبِيِّ - ﷺ -.] (^١) [فتح:١/ ٢٣٢]\nهكذا هو ثابت في النسخ الصحيحة وفي بعضها باب: ما جاء في الوضوء، وقول الله تعالى إلى آخره، وعليها مشى ابن بطال في \"شرحه\" (^٢)، والدمياطي (في أصله) (^٣).\nومعنى قوله تعالى: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ أي: مُحْدِثين كذا قدره الجمهور (^٤).\nوذهب جماعة من السلف إلى عدم التقدير، وأنه يجب الوضوء لكل صلاة فرض عملًا بظاهر الآية، وذهب قوم إلى أن ذَلِكَ كان ثمَّ نسخ يوم\n_________\n(^١) هذا التعليق ليس في الأصل، ولكن سيأتي عند المصنف مفرقا.\n(^٢) \"شرح ابن بطال\" ١/ ٢١٤.\n(^٣) زيادة من (ج).\n(^٤) قال ابن عبد البر في \"التمهيد\" ١٨/ ٢٣٨: وروي عن ابن عباس، وسعد بن أبي وقاص، وأبي موسى، وجابر بن عبد الله، وعبيدة السلماني، وأبي العالية، وسعيد بن المسيب، والحسن، وعن السدي أيضًا، والأسود بن يزيد، وإبراهيم النخعي: أن الآية عني بها حال القيام إلى الصلاة على غير طهر، وهذا أمر مجتمع عليه. اهـ.","vol":"4","page":8},{"text":"الفتح (^١)، وضعفه في \"شرح مسلم\" (^٢)، وقيل: لا نسخ، بل الأمر به لكل صلاة عَلَى الندب؛ لأنه إِذَا نسخ الوجوب بقي التخيير.\nثمَّ أجمع أهل الفتوى بعد ذَلِكَ على أنه لا يجب إلا عَلَى المحدث، وأن تجديده لكل صلاة مندوب، ولم يبق بينهم اختلاف (^٣)، واختلف أصحابنا في الموجب للوضوء عَلَى ثلاثة أوجه:\nأحدها: أنه يجب بالحدث وجوبًا موسعًا.\nوثانيها: لا يجب إلا عند القيام إلى الصلاة.\nوأصحها: وجوبه بالأمرين، كذا صححه المتولي وغيره (^٤)، واختلف العلماء هل الوضوء من خصائص هذِه الأمة أم لا؟ عَلَى قولين، وستأتي حجة كل منهم قريبًا في باب فضل الوضوء إن شاء الله تعالى.\nوالواو في الآية ليست للترتيب عَلَى الصواب، وإنما أُخِذَ من أدلة أخرى -ستمر بك إن شاء الله- وهو قول الشافعي وأحمد خلافًا لمالك والكوفيين (^٥).\n_________\n(^١) انظر هذِه الأقوال في \"تفسير الماوردي\" ٢/ ١٨، \"زاد المسير\" ٢/ ٢٩٨، \"تفسير البغوي\" ٣/ ٢٠.\n(^٢) \"مسلم بشرح النووي\" ٣/ ١٧٧.\n(^٣) انظر \"تفسير الطبري\" ٦/ ٨٠ - ٨٢، \"الناسخ والمنسوخ\" للنحاس ٢/ ٢٥٠ - ٢٥٧، \"التمهيد\" ١٨/ ٢٤١.\n(^٤) انظر: \"المجموع\" ١/ ٤٩٠، \"الإعلام\" ١/ ٢٢٥.\n(^٥) انظر: \"الهداية\" ١/ ١٤، \"بدائع الصنائع\" ١/ ٢١ - ٢٢، \"تبيين الحقائق\" ١/ ٦، \"التفريع\" ١/ ١٩٢، \"عيون المجالس\" ١/ ١١١، \"الخرشي على مختصر خليل\" ١/ ١٣٥، \"الحاوي\" ١/ ١٣٨، \"روضة الطالبين\" ١/ ٥٥، \"التحقيق\" ١/ ٢٧١ - ٢٧٢، \"الكافي\" لابن قدامة ١/ ٦٨، \"الفروع\" ١/ ١٥٤.","vol":"4","page":9},{"text":"وقد وردت في الكتاب العزيز للترتيب وغيره، فمن الأول قوله تعالى: ﴿ارْكَعُوا وَاسْجُدُوا﴾ [الحج: ٧٧]، وقوله: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾ [البقرة: ١٥٨].\nومن الثاني قوله تعالى: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦]، وقوله: ﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ﴾ [البقرة: ٤٣]، وقوله: ﴿فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ﴾ [النساء: ٩٢].\nو(الوجه): ما يقع به المواجهة، وقد حددناه في كتب الفروع، وكذا اليد والمرفق، وسيأتي الكلام عَلَى مسح الرأس وغسل الرجلين إلى الكعبين -حيث ذكره البخاري- إن شاء الله تعالى.\nقَالَ البخاري ﵀: (وَبَيَّنَ النَّبِيُّ - ﷺ - أَنَّ فَرْضَ الوُضُوءِ (مَرَّةً مَرةً) (^١). وجه ذَلِكَ أنه صح أنه - ﷺ - توضأ مرة مرة كما رواه قريبًا من حديث ابن عباس (^٢)، وصلى به؛ فعلم أنه الفرض، إذ لا ينقص - ﷺ - منه، وهو المبين عن الله تعالى لأمته دينهم، وهو أيضًا إجماع كما نقله ابن جرير وغيره (^٣).\nوشذ بعضهم فأوجب الثلاث، حكاه الشيخ أبو حامد وغيره، وحكاه صاحب \"الإبانة\" عن ابن أبي ليلى، وهو باطل يرده إجماع من قبله، والنصوص الصريحة الصحيحة أيضًا (^٤).\n_________\n(^١) ورد بهامش (س): مرة: منصوب ظرف في موضع الخبر.\n(^٢) سيأتي برقم (١٤٠)، (١٥٧) باب: غسل الوجه واليدين من غرفة واحدة، وباب: الوضوء مرة مرة.\n(^٣) نقل الإجماع على ذلك ابن المنذر في \"الإجماع\" ص ٣٤، وابن حزم في \"مراتب الإجماع\" ص ٣٨.\n(^٤) انظر: \"المجموع\" ١/ ٤٦٥.","vol":"4","page":10},{"text":"وقال مهنا: سألت أبا عبد الله -يعني: أحمد بن حنبل- عن الوضوء مرة مرة، فقال: الأحاديث فيه ضعيفة، ثمَّ ذكر حديث جابر في وضوئه مرة ومرتين وثلاث مرات، أخرجه ابن ماجه (^١) وفيما قاله نظر، فقد صح من حديث ابن عباس كما أسلفناه، قَالَ مالك: ولا أحب الواحدة إلا من العالم (^٢).\nقال البخاري: (وتوضأ -أيضًا-مرتين مرتين)، وهو كما قَالَ، وسيأتي من حديث عبد الله بن زيد في باب معقود لَهُ (^٣).\nقَالَ: (وثلاثًا ثلاثًا)، هو كما قَالَ وقد عقد لَهُ بابا أيضًا كما سيأتي (^٤)، لكن لم يذكر فيه المسح ثلاثًا، وقد أخرجه أبو داود (^٥) من حديث عثمان بن عفان - ﵁ -.\nقَالَ البيهقي في \"خلافياته\": إسناده قَدْ احتجا (^٦) بجميع رواته غير (عامر بن شقيق بن سلمة) (^٧)، قَالَ الحاكم (^٨): لا أعلم في عامر طعنا بوجه من الوجوه (^٩).\n_________\n(^١) \"سنن ابن ماجه\" رقم (٤١٠)، وقال الألباني في \"ضعيف ابن ماجه\" (٩١): ضعيف، وقال في \"المشكاة\" (٤٢٢): وثابت بن أبي صفية هو أبو حمزة الثمالي، وهو ضعيف.\n(^٢) انظر: \"الذخيرة\" ١/ ٢٨٧، \"مواهب الجليل\" ١/ ٣٧٦.\n(^٣) سيأتي برقم (١٥٨) باب: الوضوء مرتين مرتين.\n(^٤) سيأتي برقم (١٥٩)، باب: الوضوء ثلاثًا ثلاثًا. من حديث عثمان بن عفان - ﵁ -.\n(^٥) أبو داود (١٠٦)، وقال الألباني في \"صحيح أبي داود\" (٩٤): إسناده صحيح على شرط الشيخين وقد أخرجاه.\n(^٦) أي: البخاري ومسلم.\n(^٧) ورد بهامش (س): عامر بن شقيق بن جمرة بالجيم راوي الحديث المذكور عن شقيق بن سلمة، فلعله سقط منه عن شقيق، والله أعلم. [قلت: هو كذلك فعامر بن شقيق بن جمرة هو الذي يرويه عن شقيق بن سلمة. انظر مصادر التخريج].\n(^٨) \"المستدرك\" ١/ ١٤٩.\n(^٩) \"خلافيات البيهقي\" ١/ ٣٠٩.","vol":"4","page":11},{"text":"ووضوؤه - ﷺ - مرتين وثلاثا هو من باب الرفق بأمته والتوسعة عليهم؛ ليكون لمن قصر في المرة الواحدة من عموم غسل أعضاء الوضوء أن يستدرك ذَلِكَ في المرة الثانية والثالثة.\nومن أكمل أعضاءه أولا، فالثانية سنة والثالثة فضيلة، وكأن تنويع وضوئه - ﷺ - من باب التخيير، كما ورد التخيير في كفارة الأيمان.\nقَالَ البخاري ﵀: (وَلَمْ يَزِدْ عَلَى الثَلَاث) هو كما قَالَ، بل روى ابن خزيمة في \"صحيحه\" من حديث عمرو بن شعيب، عن أبيه، عن جده قَالَ: جاء أعرابي إلى النبي - ﷺ - يسأله عن الوضوء، فأراه ثلاثًا ثلاثا.\nثمَّ قَالَ: \"هذا الوضوء، فمن زاد عَلَى هذا فقد أساء وتعدى وظلم\" (^١).\nثمَّ قَالَ: لم يوصل هذا الخبر غير الأشجعي ويعلى (^٢).\nوزعم أبو داود في كتاب \"التفرد\" أنه من مفردات أهل الطائف، ورواه ابن ماجه في \"سننه\" كذلك (^٣)، ورواه أحمد في \"مسنده\" (^٤)، والنسائي في \"سننه\" بلفظ: \"فقد أساء وتعدى وظلم\" (^٥) ورواه أبو داود في \"سننه\" بلفظ: \"أو نقص فقد أساء وظلم\" أو \"ظلم وأساء\" (^٦).\nقَالَ البخاري ﵀: (وَكَرِهَ أَهْلُ العِلْمِ الإِسْرَافَ فِيهِ، وَأَنْ يُجَاوِزُوا فِعْلَ النَّبِيِّ - ﷺ -). هذا من البخاري إشارة إلى نقل الإجماع\n_________\n(^١) \"صحيح ابن خزيمة\" ١/ ٨٩ (١٧٤).\n(^٢) هذِه العبارة ليست في المطبوع من \"صحيح ابن خزيمة\"، وأثبتها الحافظ في \"إتحاف المهرة\" (١١٧٠٢).\n(^٣) ابن ماجه (٤٢٢).\n(^٤) أحمد ٢/ ١٨٠.\n(^٥) النسائي ١/ ٨٨.\n(^٦) \"سن أبي داود\" (١٣٥).","vol":"4","page":12},{"text":"عَلَى منع الزيادة عَلَى الثلاث، وقد قَالَ الشافعي في \"الأم\": لا أحب الزيادة عليها، فإن زاد لم أكرهه، إن شاء الله (^١).\nوحاصل ما ذكره أصحابنا في المسألة ثلاثة أوجه:\nأصحها: أن الزيادة عليها مكروهة (كراهة) (^٢) تنزيه وهو معنى قول الشافعي: لم أكرهه، أي: لم أحرمه.\nوثانيها: أنها حرام.\nوثالثها: أنه خلاف الأولى (^٣).\nوأبعد قوم فقالوا: إنه إِذَا زاد عَلَى الثلاث يبطل وضوؤه، كما لو زاد في الصلاة، حكاه الدارمي (^٤) في \"استذكاره\" عنهم، وهو خطأ ظاهر، وخلاف ما عليه العلماء.\nوفي \"سنن ابن ماجه\" بإسناد ضعيف من حديث ابن عمر: رأى النبي - ﷺ - رجلًا يتوضأ فقال: \"لا تسرف، لا تسرف\" (^٥)\n_________\n(^١) \"الأم\" ١/ ٢٧.\n(^٢) في (ج): كراهية.\n(^٣) انظر: \"روضة الطالبين\" ١/ ٥٩.\n(^٤) هو الإمام العلامة، شيخ الشافعية، أبو الفرج، محمد بن عبد الواحد بن محمد بن عمر بن ميمون الدارمي البغدادي، من تصانيفه: \"الاستذكار في فقه الشافعي\"، \"جامع الجوامع ومودع البدائع\"، \"الدلائل السمعية على المسائل الشرعية\"، توفي سنة ثمان وأربعين وأربعمائة.\nانظر ترجمته في: \"تاريخ بغداد\" ٢/ ٣٦١ - ٣٦٢، \"سير أعلام النبلاء\" ١٨/ ٥٢ - ٥٤، \"هدية العارفين\" ص ٤٨٣.\n(^٥) ابن ماجه (٤٢٤)، وأورده البوصيري في \"زوائد ابن ماجه\" ص ٩١ (١٥٠) وقال: إسناده ضعيف، الفضل بن عطية ضعيف، وابنه كذاب وبقية مدلس. وقال الألباني في \"ضعيف ابن ماجه\" (٩٥)، و\"ضعيف الجامع\" (٦٤٢٨): موضوع.","vol":"4","page":13},{"text":"ثمَّ ساق من حديث ابن عمرو أنه - ﷺ - مر بسعد وهو يتوضأ فقال: \"ما هذا السرف؟ \" فقال: أفي الوضوء إسراف؟ قَالَ: \"نعم وإن كنت عَلَى نهر جار\" (^١).\n_________\n(^١) ابن ماجه (٤٢٥). قال البوصيرى في \"زوائد ابن ماجه\" ص ٩١ (١٥١): هذا إسناد ضعيف لضعف يحيى بن عبد الله وابن لهيعة. وقال الألباني في \"ضعيف ابن ماجه\" (٩٦)، \"الإرواء\" (١٤٠): ضعيف.","vol":"4","page":14},{"text":"<span data-type='title' id=toc-303>٢ - باب لَا تُقْبَلُ صَلَاةُ بِغَيْرِطُهُورٍ</span>\n١٣٥ - حَدَّثَنَا إِسْحَاق بْن إِبْرَاهِيمَ الَحنْظَلِيُّ قَالَ: أَخْبَرَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا مَعمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُول اللهِ - ﷺ -: \"لَا تُقْبَلُ صَلَاةُ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ\". قَالَ رَجلٌ مِنْ حَضْرَمَوْتَ: مَا الَحدَثُ يَا أَبَا هرَيْرَةَ؟ قَالَ: فُسَاءٌ أَوْ ضُرَاطٌ. [٦٩٥٤ - مسلم: ٢٢٥ - فتح: ١/ ٣٤]\nهذِه الترجمة هي لفظ حديث صحيح من طريق ابن عمر بزيادة:\n\"ولا صدقة من غلول\" أخرجه مسلم في \"صحيحه\" (^١) وإنما عدل عنه إلى ما ذكره من حديث أبي هريرة، مع أن حديث ابن عمر هذا مطابق لما ترجم لَهُ لأجل سماك بن حرب المذكور في إسناده، فإنه ليس من شرطه، وإن أخرج لَهُ تعليقًا.\nقَالَ البخاري: حدثني إِسْحَاقُ بْنُ إِبْرَاهِيمَ الحَنْظَلِيُّ قَالَ: أَنا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسولُ اللهِ - ﷺ -: \"لَا تُقْبَلُ صَلَاةُ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ\". قَالَ رَجُلٌ مِنْ حَضْرَمَوْتَ: مَا الحَدَثُ يَا أَبَا هُرَيْرَةَ؟ قَالَ: فُسَاءٌ أَوْ ضُرَاطٌ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا إلى قوله: \"يتوضأ\" (^٢).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم أجمع مفرقًا، وجميع رجاله خرج لهم في\n_________\n(^١) مسلم (٢٢٤/ ١) كتاب: الطهارة، باب: وجوب الطهارة للصلاة.\n(^٢) مسلم (٢٢٥) كتاب: الطهارة، باب: وجوب الطهارة للصلاة.","vol":"4","page":15},{"text":"الصحيحين وباقي الكتب الستة إلا إسحاق بن راهويه، فإن ابن ماجه لم يخرج له، وجميعه يمانيون خلا ابن راهويه، وهذا السائل لا يحضرني اسمه فليبحث عنه.\nثالثها:\nحضرموت: من بلاد اليمن كما قاله صاحب \"المطالع\"، وهذيل تَضُمُّ مِيْمَهُ، وقَالَ الجوهري: حضرموت: اسم بلد وقبيلة أيضًا، وهما اسمان جعلا واحدًا، إن شئت بنيت الاسم الأول عَلَى الفتح وأعربت الثاني بإعراب ما لا ينصرف.\nقُلْتُ: هذا حضرموت، وإن شئت أضفت الأول إلى الثاني فقلت: هذا حضرموت، أعربت حضرا وخفضت موتا، وكذلك القول في سام أبرص، ورامهرمز، والنسبة إليه حضرمي، والتصغير حضيرموت، (تصغر) (^١) الصدر منهما، وكذلك الجمع يقال: فلان من الحضارمة (^٢).\nرابعها: في أحكامه وفوائده:\nالأولى: القبول: يراد به شرعًا: حصول الثواب، وقد تتخلف (^٣) الصحة بدليل صحة صلاة العبد الآبق، ومن أتى عرافًا، وشارب الخمر إِذَا لم يسكر مادام في جسده شيء منها، وكذا الصلاة في الدار المغصوبة عَلَى الصحيح عند الشافعية (^٤).\n_________\n(^١) كذا في (س)، وفي (ج): تصغير.\n(^٢) انظر: \"الصحاح\" ٢/ ٦٣٤، \"معجم ما استعجم\" ٢/ ٤٥٥، \"معجم البلدان\"\n٢٦٩/ ٢ - ٢٧٠.\n(^٣) ورد بهامش الأصل: لعله سقطت: عن.\n(^٤) انظر: \"المجموع\" ٣/ ١٦٩.","vol":"4","page":16},{"text":"فأما ملازمة القبول للصحة ففي قوله - ﷺ -: \"لا يقبل الله صلاة حائض إلا بخمار\" (^١) والمراد بالحائض: من بلغت سن (الحيض) (^٢)، فإنها لا تقبل صلاتها إلا بالسترة، ولا تصح ولا تقبل مع انكشاف العورة، والقبول مفسر بترتب الغرض المطلوب من الشيء عَلَى الشيء.\nفقوله - ﷺ -: \"لَا يقْبَلُ الله صَلَاة مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ\" عام في عدم القبول من جميع المُحْدِثين في جميع أنواع الصلاة.\nوالمراد بالقبول: وقوع الصلاة مجزئة بمطابقتها للأمر، فعلى هذا يلزم من القبول الصحة ظاهرًا وباطنًا، وكذا العكس.\nونقل عن بعض المتاخرين أن الصحة (^٣) عبارة عن ترتب الثواب والدرجات عَلَى العبادة، والإجزاء عبارة عن مطابقة الأمر، فهما متغايران، أحدهما أخص من الآخر، ولا يلزم من نفي الأخص نفي الأعم.\nفالقبول عَلَى هذا التفسير أخص من الصحة، فكل مقبول صحيح ولا عكس، وهذا إن نفع في نفي القبول مع بقاء الصحة فيما سلف ضرَّ في نفي القبول مع نفي الصحة، كما هو محكي عن الأقدمين.\n_________\n(^١) رواه أبو داود (٦٤١)، والترمذي (٣٧٧)، وابن ماجه (٦٥٥)، وأحمد ٦/ ١٥٠، ٦/ ٢١٨، وابن حبان ٤/ ٦١٢ (١٧١١)، وابن خزيمة ١/ ٣٨٠ (٧٧٥)، والحاكم ١/ ٢٥١. كلهم من حديث عائشة.\nقال الترمذي: حديث حسن. وقال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه وأظن أنه لخلاف فيه على قتادة. اهـ. وقال الألباني في \"صحيح أبي داود\" (٦٤٨): وهذا إسناد صحيح على شرط مسلم.\n(^٢) كذا في (س)، وفي (ج): المحيض.\n(^٣) ورد بهامش (س): كذا في ابن دقيق العيد: القبول، وهو ظاهر. اهـ قلت: انظر: \"إحكام الأحكام\" ص ٦٧.","vol":"4","page":17},{"text":"إلا أن يقال: دل الدليل عَلَى كون القبول من لوازم الصحة، فإذا انتفي انتفت، فيصح الاستدلال بنفي القبول على نفي الصحة، ويحتاج في نفيه مع بقائها في تلك الأحاديث إلى تأويل أو (تخريج) (^١) جواب.\nويرد عَلَى من فسر القبول بكون العبادة مثابًا عليها أو مرضية، مع أن قواعد الشرع تقتضي أن العبادة إِذَا أتي بها مطابقة للأمر كانت سببًا للثواب في ظواهر لا تحصى (^٢).\nالثانية: الحدث: عبارة عما نقض (^٣) الوضوء، ومحل الخوض في تفاصيله كتب الفروع، وقد أوضحناها فيها -ولله الحمد- وسيأتي بعضها حيث ذكره البخاري، وقد فسره أبو هريرة -راوي الحديث- بنوع من الحدث حين لسُئِلَ عنه فقال: فساء أو ضراط، كما سلف، وكانه أجاب السائل عما يجهله منها، أو عما يحتاج إلى معرفته في غالب الأمر، أو عما يقع في الصلاة، فإن غيرَهُ كالبول مثلًا لا يُعهد فيها، وهو نحو قوله - ﷺ - فيما سيأتي في حديث آخر: \"لا ينصرف حتَّى يسمع صوتًا أو يجد ريحًا\" (^٤).\nونبه به عَلَى التسوية بين الحدث الواقع في الصلاة وغيرها، لئلا يتمثل الفرق بين أن يحصل الشك فيه في الصلاة، فيتمادى أو خارجها فيتوضأ كما فرق به بعضهم.\nثمَّ الحدث بموضوعه يطلق عَلَى الأكبر كالجنابة والحيض والنفاس والأصغر كنواقض الوضوء، وقد يسمى نفس الخارج حدثًا، وقد\n_________\n(^١) كذا في (س)، وفي (ج): ترجيح.\n(^٢) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٢١٦ - ٢١٨.\n(^٣) كذا بالأصل، وفي \"الإعلام\" ١/ ٢١٩: ينقض.\n(^٤) سيأتي برقم (١٧٧) كتاب: الوضوء، من لم ير الوضوء إلا من المخرجين.","vol":"4","page":18},{"text":"يسمى: المنع المرتب عليه حدثًا، وبه يصح قولهم: رفعت الحدث، ونويت رفعه، وإلا استحال ما يرفع أن لا يكون رافعًا، وكأن الشارع جعل أمد المنع المرتب على خروج الخارج إلى استعمال المطهر.\nوبهذا يقوى قول من يرى أن التيمم يرفع الحدث لكون المرتفع هو المنع، وهو مرتفع بالتيمم لكنه مخصوص بحالة ما، أو بوقت ما، وليس ذَلِكَ ببدع، فإن الأحكام قَدْ تختلف باختلاف محلها، وقد كان الوضوء في صدر الإسلام واجبًا لكل صلاة، فقد ثبت أنه كان مختصًّا بوقت مع كونه رافعًا للحدث اتفاقًا، ولا يلزم من انتهائه في ذَلِكَ (الوقت) (^١) بانتهاء وقت الصلاة أن (لا) (^٢) يكون رافعًا للحدث، ثمَّ زال ذَلِكَ الوجوب كما سلف.\nوقد ذكر الفقهاء أن الحدث وصف حكمي مقدر قيامه بالأعضاء عَلَى معنى الوصف الحسي، وينزلون الوصف الحكمي منزلة الحسي في قيامه بالأعضاء، فمن يقول بأن التيمم لا يرفع الحدث يقول: إن الأمر المقدر الحكمي باق لم يزل، والمنع الذي هو ترتب التيمم عليه زائل.\nالثالثة: قوله - ﷺ -: \"حَتَّى يَتَوَضَّأَ\" نفي القبول إلى غاية وهي الوضوء، وما بعد الغاية مخالف لما قبلها، فاقتضى قبول الصلاة بعد الوضوء مطلقًا، ودخل تحته الصلاة الثانية قبل الوضوء لها ثانيا، وتحقيقه أن صلاة اسم جنس وقد أضيف فيعم.\nالرابعة: هذا الحديث محمول عَلَى تارك الوضوء بلا عذر، أما من تركه بعذر، وأتى ببدله، فالصلاة مقبولة قطعًا؛ لأنه قد أتى بما أمر به،\n_________\n(^١) ساقط من (ج).\n(^٢) من (ج).","vol":"4","page":19},{"text":"عَلَى أن التيمم من أسمائه الوضوء، قَالَ - ﷺ -: \"لصعيد الطيب وضوء المسلم وإن لم يجد الماء عشر سنين\" (^١) وهو حديث صحيح\nالخامسة: هذا الحديث نص في وجوب الطهارة وشرطيتها للصلاة وهو إجماع (^٢).\nواختلفوا متى فرضت للصلاة؟ فذهب ابن الجهم إلى أن الوضوء كان في أول الإسلام (سنة) (^٣) ثمَّ نزل فرضه في آية التيمم (^٤).\nوقال الجمهور: بل كان قبل ذَلِكَ فرضًا، ثمَّ اختلفوا في أنه هل يجب على كل قائم إلى الصلاة، أو عَلَى المحدث خاصة؟ والذي أجمع عليه أهل الفتوى الثاني كما سلف.\nوأما الوضوء لغير الفرائض فذهب بعضهم إلى أنه بحسب [ما يفعل] (^٥) لَهُ من نافلة أو فريضة، وهو عجيب، لا جرم رده بعض المالكية إلى أنه هل ينوي بالوضوء الفرض أو النفل؟ وذهب بعضهم إلى أنه فرض عَلَى كل حال، حكاه القاضي عياض (^٦) وهو المتعين، وغيره مطرح.\n_________\n(^١) رواه أبو داود (٣٣٢)، الترمذي (١٢٤)، والنسائي ١/ ١٧١، وأحمد ٥/ ١٥٥، وابن حبان ٤/ ١٤٠ (١٣١٣)، والدارقطني ١/ ١٨٦ (١)، والحاكم ١/ ١٧٦ - ١٧٧، والبيهقي ١/ ٢١٢ من حديث أبي ذر.\nقال الترمذي: هذا حديث حسن صحيح. وقال الحاكم: هذا حديث صحيح، لم يخرجاه إذ لم نجد لعمرو بن بجدان راويا غير أبي قلابة الجرمي، وقال الألباني في \"صحيح أبي داود\" (٣٥٨): صحيح.\n(^٢) نقل الأجماع على ذلك ابن هبيرة في \"الإفصاح\" ١/ ٢٤٥.\n(^٣) ساقطة من (ج).\n(^٤) انظر: \"إكمال المعلم\" ١/ ١٠.\n(^٥) زيادة يقتضيها السياق، مثبتة من \"الإعلام بفوائد عمدة الأحكام\" ١/ ٢٢٣.\n(^٦) \"إكمال المعلم\" ١/ ١١.","vol":"4","page":20},{"text":"السادسة: استدل المتقدمون بهذا الحديث على أن الصلاة لا تجوز إلا بطهارة، ولا يلزم من انتفاء القبول انتفاء الصحة، وقد تكون الصلاة مقبولة، ولا تيمم في حق فاقد الطهورين، فإنها صحيحة مقبولة، ولا تجب إعادتها عَلَى أحد الأقوال للشافعي.\nوهو المختار عند جماعة من محققي أصحابه، وقول جماعة من العلماء، فيكون الحديث خرج عَلَى الأصل والغالب، والإعادة لا تجب إلا بأمر جديد.\nوهذا كله عَلَى مذهب من يقول: إن الطهارة شرط للصحة، أما من يقول: إنها شرط للوجوب كمالك وابن نافع، فإنهما قالا: فاقد الطهورين لا يصلي، ولا يقضي إن خرج الوقت (^١)؛ لأن عدم قبولها لعدم شرطها يدل عَلَى أنه ليس مخاطبًا بها حال عدم شرطها، فلا يترتب في الذمة شيء، فلا يقضي.\nلكن قوله - ﷺ -: \"إِذَا أمرتكم بأمر فأتوا منه ما استطعتم\" (^٢) يمنع هذا، فإنه أمر بالصلاة بشروط تعذرت فيأتى بها، ولا يلزم من انتفاء الشرط انتفاء المشروط بالنسبة إلى أصل الوجوب.\nوهذِه المسألة فيها أربعة (^٣) أقوال للشافعي:\nأحدها: ما قدمناه.\n_________\n(^١) انظر: \"عارضة الأحوذي\" ١/ ٩، \"عقد الجواهر الثمينة\" ١/ ٦٤.\n(^٢) سيأتي برقم (٧٢٨٨) كتاب: الاعتصام بالكتاب والسنة، باب: الاقتداء بسنة رسول الله - ﷺ -.\n(^٣) ورد بهامش (س) ما نصه: بل خمسة، فالخامس في \"الشرح الكبير\" للرافعي، وأسقطه النووي ﵀ من \"الروضة\" وهو أنه يستحب الصلاة ولا تجب الإعادة، فإن شئت عبرت عنه بأنه لا تجب حالًا ولا مالًا، والله أعلم.","vol":"4","page":21},{"text":"وثانيها: تحرم الصلاة وتجب الإعادة.\nوثالثها: تستحب الصلاة وتجب الإعادة.\nوأصحها: تجب الصلاة وتجب الإعادة (^١)، وهي عند المالكية أيضًا لكن عندهم قول: إنه لا يصلي ولا يقضي كما سلف، فهذا خامس إذًا (^٢).\nالسابعة: قَدْ استدل بهذا الحديث على بطلان الصلاة بالحدث سواء أكان خروج اختياريًّا أم اضطراريًّا، لعدم تفريقه - ﷺ - بين حدث وحدث في حالة دون حالة.\nوقد حكي عن مالك والشافعي -في قوله القديم- وغيرهما أنه إِذَا سبقه الحدث يتوضأ، ويبني عَلَى صلاته، وإطلاق الحديث يرده (^٣).\n_________\n(^١) انظر: \"المجموع\" ١/ ٣٢٢، \"الإعلام بفوائد عمدة الأحكام\" ١/ ٢٢٣ - ٢٢٤.\n(^٢) وقد نظمها بعضهم، فقال:\nومَنْ لم يجد ماء ولا متيمما … فأربعة الأقوال يحكون مذهبا\nيصلي ويقضي عكس ما قال مالك … وأصبغ يقضي والأداء لأشهبا\nوللقابسي ذو الربط يومي لأرضه … بوجه وأيد للتيمم مطلبا\nانظر: \"إنارة الدجى شرح تنوير الحجا\" ص ٦٤.\n(^٣) انظر: \"الحاوي\" ٢/ ١٨٤، \"المهذب\" ١/ ٢٨٨، \"التهذيب\" ٢/ ١٦١، \"روضة الطالبين\" ١/ ٢٧١.\nوفي نسبة هذا القول لمالك نظر، قال القاضي عبد الوهاب في \"عيون المجالس\" ١/ ٣٢٢: قال مالك: ومن غلبه الحدث في الصلاة بطلت صلاته وليستأنف الوضوء والصلاة ولا يبني بعد الوضوء. اهـ.\nوانظر: \"الفواكه الدواني\" ١/ ٢٩١، \"الثمر الداني\" ص ١٢٩.\nوممن ذهب إلى البناء إذا سبقه الحدث: أبو حنيفة وابن أبي ليلى والأوزاعي وهو رواية عن أحمد، وحكي عن عمر، وعلى، وأبن عمر، وابن عباس، وسلمان الفارسي، وابن المسيب، وعطاء، وطاوس. =","vol":"4","page":22},{"text":"الثامنة: قام الإجماع عَلَى تحريم الصلاة بغير طهارة من ماء أو تراب لغير فاقد الطهورين، ولا فرق في ذَلِكَ بين الصلاة المفروضة والنافلة، وسجود التلاوة والشكر.\nوحكي عن الشعبي (^١)، ومحمد بن جرير الطبري أنهما أجازا صلاة الجنازة بغير وضوء (^٢)، وهو باطل؛ لعموم هذا الحديث والإجماع، ومن الغريب أن قولهما قَالَ به بعض الشافعية كما أفدته في \"شرح المنهاج\".\nفرع: لو صلى محدثًا متعمدًا بلا عذر أثِمَ ولا يكفر عندنا وعند الجمهور، وحكي عن أبي حنيفة أنه يَكْفُر لتلاعبه (^٣).\nالتاسعة: قَدْ يستدل بالحديث عَلَى رفع الشك واستصحاب يقين الصلاة؛ لقوله - ﷺ -: \"لا (يقبل الله) (^٤) صلاة من أحدث\" ولا يقال: أحدث إلا مع اليقين.\n_________\n= وذهب الشافعي في الجديد، ومالك، وأحمد في رواية، هي الصحيحة في المذهب إلى أنه يستأنف الصلاة ولا يبني على ما سبق، وهو محكي عن المسور بن مخرمة، وابن شبرمة، وعطاء، والنخعي، ومكحول.\nانظر: \"مختصر اختلاف العلماء\" ١/ ٢٦٦، \"الهداية\" ١/ ٦٣، \"الاختيار\" ١/ ٨٦، \"حلية العلماء\" ٢/ ١٢٧، \"الشرح الكبير\" ٢/ ٤، \"المجموع\" ٤/ ٦، \"المغني\" ٢/ ٥٠٨، \"الفروع\" ١/ ٤٠١.\n(^١) رواه ابن أبي شيبة ٢/ ٤٩٨ (١١٤٧٨).\nوورد بهامش (س) تعليق نصه: وفي حفظي أن أبا محمد ابن حزم قال بمثل قول الشعبي وابن جرير. اهـ.\n(^٢) انظر: \"المجموع\" ٥/ ١٨٢.\n(^٣) انظر: \"المجموع\" ٢/ ٧٨. وقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٢١/ ٢٩٥: ومن صلى بغير طهارة شرعية مستحلًا لذلك فهو كافر، ولو لم يستحل ذلك فقد اختلف في كفره، وهو مستحق للعقوبة الغليظة. اهـ.\n(^٤) في (ج): تُقْبَل.","vol":"4","page":23},{"text":"<span data-type='title' id=toc-304>٣ - باب فَضْلِ الوُضُوءِ، وَالْغُرِّ المُحجليَن (^١) مِنْ آثَارِ الوُضُوءِ</span>\n١٣٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ خَالِدٍ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ نُعَيْمٍ الُمجْمِرِ قَالَ: رَقِيتُ مَعَ أَبِي هُرَيْرَةَ عَلَى ظَهْرِ الَمسْجِدِ، فَتَوَضَّأَ فَقَالَ: إِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّ أُمَّتي يُدْعَوْنَ يَوْمَ القِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ آثَارِ الوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ\". [مسلم: ٢٤٦ - فتح: ١/ ٢٣٥]\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه مسلم (^٢) أيضًا في الطهارة، وله: \"يأتون\" بدل: \"يدعون\".\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا ثلاثة:\nأولهم: أبو عبد الله نعيم بن عبد الله، وقيل: محمد المدني العدوي مولى آل عمر المجمر بتخفيف الميم، ويقال: بتشديدها، كان يبخر المسجد، وقيل: إن أباه كان يأخذ المجمر قدام عمر بن الخطاب إِذَا خرج إلى الصلاة في رمضان، وبه جزم ابن حبان في \"ثقاته\" (^٣).\n_________\n(^١) كذا في الأصل، وفي رواية الأصيلي: وفضل الغرّ المحجلين. وعند الباقين: الغرّ المحجلون. كما في السلطانية.\n(^٢) مسلم (٢٤٦/ ٣٥) كتاب: الطهارة، باب: استحباب إطالة الغرة والتحجيل في الوضوء.\n(^٣) \"الثقات\" ٥/ ٤٧٦.","vol":"4","page":24},{"text":"وجزم النووي في \"شرح مسلم\" بأن المجمر صفة لعبد الله، وتطلق عَلَى ابنه نعيم مجازًا، قَالَ ذَلِكَ مع جزمه أولًا بأن نعيمًا هو الذي كان يبخر المسجد (^١)، فتأمله.\nروى عن أبي هريرة، وجابر وغيرهما، وعنه ابنه محمد ومالك وجماعة. وثقه أبو حاتم وجماعة، وجالس أبا هريرة عشرين سنة (^٢)\nفائدة:\nفي الصحابة نعيم بن عبد الله النحام، وهو من الأفراد (^٣)، وفيهم نعيم جماعة بدون ابن عبد الله (^٤).\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٣/ ١٤٣.\n(^٢) \"الجرح والتعديل\" ٨/ ٤٦٠ (٢١٠٦).\n(^٣) نعيم النحام بن عبد الله بن أسد بن جد عوف بن عبيد بن عويج بن عدي بن كعب، أسلم بعد عشرة أنفس قبل إسلام عمر بن الخطاب، وكان يكتم إسلامه، ومنعه قومه لشرفه فيهم من الهجرة واختلف في وقت وفاته، فقيل: بأجنادين شهيدًا سنة ثلاث عشرة في آخر خلافة أبي بكر. وقبل يوم اليرموك شهيدًا، وفي رجب سنة خمس عشرة في خلافة عمر.\nانظر ترجمته في: \"معجم الصحابة\" لابن قانع ٣/ ١٥٢ - ١٥٣ (١١٢٥)، \"معرفة الصحابة\" ٥/ ٢٦٦٦ - ٢٦٦٧، \"الاستيعاب\" ٤/ ٦٩ - ٧٠ (٢٦٥٧).\n(^٤) وهم: نعيم بن أوس الداري، نعيم بن بدر، نعيم بن جناب، نعيم بن ربيعة بن كعب الأسلمي، نعيم بن زيد التميمي، نعيم بن سلام -وقيل: سلامة- نعيم بن عمرو بن مالك، نعيم بن قعنب، نعيم بن مسعود الأشجعي، نعيم بن مقرن، نعيم بن هزال الأسلمي، نعيم بن هبار الغطفاني.\nوانظر تراجمهم في:\n\"معجم الصحابة\" لابن قانع ٣/ ١٤٧ - ١٥٤ (١١٢٢ - ١١٢٦)، و\"معرفة الصحابة\" لأبي نعيم ٦/ ٢٦٦٧ - ٢٦٧١، و\"الاستيعاب\" ٤/ ٦٩ - ٧٢ (٢٦٥٦ - ٢٦٦١)، و\"أسد الغابة\" ٦/ ٤٤٦ - ٤٤٧ (٦٦٧٣ - ٦٦٧٤)، و\"الإصابة\" ٣/ ٥٨٦ (٨٨٧٣، ٨٨٧٤).","vol":"4","page":25},{"text":"فائدة:\nمِجْمَر تشتبه بمخمر -بكسر الميم وسكون الخاء المعجمة وفتح الميم الثانية- (وهم جماعة سردهم ابن ماكولا منهم ذو مخمر ابن أخي النجاشي، له صحبة، ويقال: مخبر بالباء الموحدة بدل الميم (^١).\nثانيهم: سعيد بن أبي هلال) (^٢) الليثي، مولاهم أبو العلاء المدني، روى عن نافع ونعيم وجماعة، وعنه الليث بن سعد وغيره، مات سنة خمس وثلاثين ومائة (^٣).\nثالثهم: خالد (ع) وهو ابن يزيد، أبو عبد الرحيم المصري، الفقيه، روى عن عطاء والزهري، وعنه الليث وغيره، ثقة مات سنة تسع وثلاثين ومائة (^٤).\nثالثها:\nهذا الإسناد جميع رجاله من فرسان الصحيحين، وباقي الكتب الستة إلا يحيى بن بكير، فإنه من رجال البخاري ومسلم وابن ماجه فقط، وفيه لطيفة أيضًا وهو أن النصف الأول من إسناده مصريون والنصف الثاني مدنيون.\n_________\n(^١) \"الإكمال\" ٧/ ٢٢٦.\n(^٢) ما بين القوسين ساقط من (ج).\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٥١٤، \"التاريخ الكبير\" ٣/ ٥١٩ (١٧٣٦)، \"معرفة الثقات\" ١/ ٤٠٦ (٦٢٠)، \"الجرح والتعديل\" ٤/ ٧١ (٣٠١)، \"الثقات\" ٦/ ٣٧٤، \"تهذيب الكمال\" ١١/ ٩٤ (٢٣٧٢)، \"سير أعلام النبلاء\" ٦/ ٣٣ (١٢٨).\n(^٤) قال أبو زرعة والنسائي: ثقة، وقال أبو حاتم: لا بأس به. روى له الجماعة.\nانظر ترجمته في: \"التاريخ الكبير\" ٣/ ١٨٠ (٦١٢)، \"الجرح والتعديل\" ٣/ ٣٥٨ (١٦١٩)، \"تهذيب الكمال\" ٨/ ٢٠٨ (١٦٦٦)، \"شذرات الذهب\" ١/ ٢٠٧.","vol":"4","page":26},{"text":"رابعها:\nهذا الحديث رواه مع أبي هريرة سبعة من الصحابة، ذكرهم ابن منده في \"مستخرجه\": ابن مسعود، وجابر بن عبد الله، وأبو سعيد الخدري، وأبو أمامة الباهلي، وأبو ذر الغفاري، وعبد الله بن بسر المازني، وحذيفة بن اليمان - ﵁ -.\nخامسها: في ألفاظه ومعانيه وفوائده:\nأحدها: قوله (رقيت): هو بكسر القاف، أي: صعدت، هذِه اللغة الصحيحة المشهورة، وحكى صاحب \"المطالع\" فتح القاف من غير همز ومعه، فحصل ثلاث لغات.\nوقال كراع: الهمز أجود، وخالفه صاحب \"الجامع\" فقال: عدمه\nأصح، وقال الزمخشري: لا أعلم صحة الفتح، وهذا كله من الرقي، أما من الرقية فرقيت بالفتح كما اختاره ثعلب في \"فصيحه\" (^١).\nثانيها: (الأمة): تطلق بإزاء أمور ليس هذا موضع الخوض فيها قَدْ ذكرتها في \"شرح العمدة\" (^٢)، والمراد هنا أتباعه - ﷺ - جعلنا الله منهم.\nثالثها: (يوم): من الأسماء الشاذة لوقوع الفاء والعين فيه حرفي علة، فهو من باب: ويل وويح. و(القيامة): فعالة من قام يقوم أصله القوامة، فقلبت الواو فيه ياء؛ لانكسار ما قبلها.\nرابعها: قوله: (\"غرًّا محجلين\") هما منصوبان عَلَى الحال من الضمير في \"يدعون\" وهو الواو، والأصل: يدعوون، بواوين تحركت الأولى وانفتح ما قبلها، قلبت ألفا اجتمع ساكنان: الألف والواو\n_________\n(^١) انظر \"شرح الفصيح\" للزمخشري ١/ ٢٤٢ - ٢٤٣.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٤٠٣.","vol":"4","page":27},{"text":"بعدها، فحذفت الألف لالتقاء الساكنين فصار يدعون، والمعنى -والله أعلم-: يدعون إلى موقف الحساب أو إلى الميزان أو إلى غير ذلك.\nقَالَ الشيخ تقي الدين القشيري في \"شرح العمدة\": ويحتمل أيضًا أن يكون مفعولًا لـ \"يدعون\" بمعنى: التسمية، أي: يسمون غرًّا، قَالَ: والحال أقرب، وتعدى يدعون في المعنى بالحرف، كما قَالَ تعالى: ﴿يُدْعَوْنَ إِلَى كِتَابِ اللهِ﴾ [آل عمران: ٢٣] ويجوز ألا يعدى يدعون باالحرف، وتكون (غرًّا) حالًا أيضًا (^١).\nخامسها: الغرة: بياض في جبهة الفرس، والتحجيل: بياض في يديها ورجليها، فسمي النور الذي يكون في مواضع الوضوء يوم القيامة غرًّا وتحجيلا تشبيها بذلك.\nقَالَ ابن سيده: الغرة: بياض في الجبهة، فرس أغر وغراء، وقيل:\nالأغر من الخيل: الذي غرته أكبر من الدرهم، قَدْ وسطت جبهته، ولم تصب واحدة من العينين ولم تَمِل عَلَى واحد من الخدين، ولم تَسِل سُفْلا، وهي أفشى من القرحة. وقال بعضهم: بل يقال للأغر: أغرُّ أقرح، لأنك إِذَا قُلْتَ: أغر فلابد أن تصف الغرة بالطول والعرض والصغر والعِظم والدقة، وكلهن غُرَرُ، فالغرة جامعة لهن.\nوغرة الفرس: البياض يكون في وجهه، فإن كانت (مدورة) (^٢) فهو (وتيرة) (^٣)، وإن كانت طويلة فهي شادخة، وعندي أن الغرة نفس القدر الذي يشغله البياض.\n_________\n(^١) \"إحكام الأحكام\" ص ٩٦.\n(^٢) في الأصل: (موزورة)، والمثبت من \"المحكم\" ٥/ ٢١٧.\n(^٣) في الأصل: (وثيرة)، والمثبت من \"المحكم\" ٥/ ٢١٧.","vol":"4","page":28},{"text":"والأغر: الأبيض من كل شيء، وقد غرّ وجه يغر بالفتح (غررًا) (^١) وغرة، وغرارة: صار ذا غرة (^٢).\nقَالَ: والتحجيل: بياض يكون في قوائم الفرس كلها، وقيل: هو أن يكون البياض في ثلاث قوائم منهن دون الأخرى في رِجْل ويدَيْن، ولا يكون التحجيل في اليدين خاصة إلا مع الرجلين، ولا في يد واحدة دون الأخرى إلا مع الرجلين، والتحجيل: بياض قل أو كثر حتَّى يبلغ نصف الوظِيفِ، (ولون) (^٣) سائره ما كان (^٤).\nوفي \"الصحاح\": يجاوز الأرساغ ولا يجاوز الركبتين ولا العرقوبين (^٥) وفي \"المغيث\" لأبي موسى المديني: فإذا كان البياض في طرف اليد فهو العصمة، يقال: فرس أعصم. (^٦)\nسادسها:\nالمراد بالغرة: غسل شيء من مقدم الرأس وما يجاوز الوجه زائدًا عَلَى الجزء الذي يجب غسله؛ لاستيعاب كمال الوجه، وفي التحجيل غسل ما فوق المرفقين والكعبين.\nوادعى ابن بطال ثمَّ القاضي عياض ثمَّ ابن التين اتفاق العلماء عَلَى أنه لا تستحب الزيادة فوق المرفق والكعب (^٧).\n_________\n(^١) في الأصل: (غرره)، والمثبت من \"المحكم\" ٥/ ٢١٧.\n(^٢) \"المحكم\" ٥/ ٢١٧.\n(^٣) في الأصل: ويكون، والمثبت من \"المحكم\" ٥/ ٣٣.\n(^٤) \"المحكم\" ٣/ ٥٥.\n(^٥) \"الصحاح\" ٤/ ١٦٦٦، مادة (حجل).\n(^٦) \"المجموع المغيث\" ١/ ٤٠٦.\n(^٧) \"شرح ابن بطال\" ١/ ٢٢١ - ٢٢٢، \"إكمال المعلم بفوائد مسلم\" ٢/ ٤٤.","vol":"4","page":29},{"text":"وهي دعوى باطلة، فقد ثبت عن رسول الله - ﷺ - فعل ذلك وأبي هريرة، وعمل العلماء وفتواهم عليه، فهم (محجوجون) (^١) بالإجماع.\nواحتجاجهم بالحديث السالف: \"من زاد عَلَى هذا أو نقص فقد أساء وظلم\" لا يصح، لأن المراد به الزيادة في عدد المرات، أو النقص عن الواجب، أو الثواب المرتب عَلَى نقص العدد لا الزيادة عَلَى تطويل الغرة والتحجيل.\nوأما حد الزائد فغايته استيعاب العضد والساق، وقال جماعة من أصحابنا: يستحب إلى نصفها، وقال البغوي: نصف العضد فما فوق، ونصف الساق فما فوقه. (^٢)\nوحاصلها ثلاثة أوجه كما جمعها النووي في \"شرح مسلم\" فقال: اختلف أصحابنا في العدد المستحب عَلَى ثلاثة أوجه:\nأحدها: أنه تستحب الزيادة فوق المرفقين والكعبين من غير توقيت.\nوثانيها: إلى نصف العضد والساق.\nوثالثها: إلى المنكب والركبتين، قَالَ: والأحاديث تقتضي ذَلِكَ كله (^٣).\nوقال الشيخ تقي الدين القشيري: ليس في الحديث تقييد ولا تحديد لمقدار ما يغسل من العضدين والساقين، وقد استعمل أبو هريرة الحديث على إطلاقه وظاهره في طلب إطالة الغرة، فغسل إلى قريب من المنكبين، ولم ينقل ذَلِكَ عن النبي - ﷺ -، ولا كثر استعماله في\n_________\n(^١) في الأصل: (محججون)، والصواب ما أثبتناه.\n(^٢) \"التهذيب\" ١/ ٢٤٧.\n(^٣) \"مسلم بشرح النووي\" ٣/ ١٤٣.","vol":"4","page":30},{"text":"الصحابة والتابعين، فلذلك لم يقل به الفقهاء، ورأيت بعض الناس قَدْ ذكر أن حد ذَلِكَ نصف العضد والساق (^١)، هذا آخر كلامه.\nوقوله: لم يقل به الفقهاء. غريب مع ما قدمناه عنهم.\nومن أوهام ابن بطال والقاضي عياض (^٢) إنكارهما عَلَى أبي هريرة بلوغه الماء إبطيه وأن أحدًا لم يتابعه عليه، وقد قَالَ به القاضي حسين (^٣) وآخرون من أصحابنا أيضًا، وفي \"مصنف ابن أبي شيبة\": حَدَّثنَا وكيع، عن العمري، عن نافع، عن ابن عمر أنه كان ربما بلغ بالوضوء إبطه في الصيف.\nثمَّ روى عن وكيع أيضًا، عن عقبة ابن أبي صالح، عن إبراهيم أنه كرهه (^٤).\nقُلْتُ: وهذا مردود بما سلف، وما أبعد من أول الاستطاعة في الحديث عَلَى إطالة (الغرة) (^٥) والتحجيل بالمواظبة عَلَى الوضوء لكل صلاة، فتطول غرته بتقوية نور أعضائه، وهو ابن بطال قَالَ: والطول والدوام معناهما متقارب (^٦).\nسابعها:\nقوله: \"مِنْ آثَارِ الوُضُوءِ\" هو بضم الواو، ويجوز فتحها عَلَى إرادة آثار الماء المستعمل في الوضوء، فإن الغرة والتحجيل نشأ عن الفعل بالماء، فيجوز أن ينسب إلى كل منهما.\n_________\n(^١) \"إحكام الأحكام\" ص ٩٦.\n(^٢) \"شرح ابن بطال\" ١/ ٢٢١، \"إكمال المعلم\" ٢/ ٤٤.\n(^٣) \"المجموع\" ١/ ٤٥٨.\n(^٤) \"مصنف ابن أبي شيبة\" ١/ ٥٧ - ٥٨ (٦٠٤، ٦٠٥).\n(^٥) في (ج): غرته.\n(^٦) \"شرح ابن بطال\" ١/ ٢٢٢.","vol":"4","page":31},{"text":"ثامنها:\nقوله: \"فَمَنِ اسْتَطَاعَ .. \" إلى آخره اقتصر فيه على ذكر الغرة دون التحجيل، وإن ذكر معها في رواية أخرى في \"الصحيح\" للعلم به (^١)، فهو من باب قوله: ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ [النحل: ٨١] ولم يذكر البرد للعلم به.\nوقال الشيخ تقي الدين القشيري: كأنَّ ذَلِكَ من باب التغليب بالذكر لأحد الشيئين عَلَى الآخر، (إن) (^٢) كانا كسبيل واحد للترغيب فيه، وقد استعمل الفقهاء ذَلِكَ فقالوا: يستحب تطويل الغرة، ومرادهم الغرة والتحجيل (^٣).\nوهذا ليس تغليبًا حقيقيًّا إذ لم يؤت فيه إلا بأحد الاسمين، والتغليب: اجتماع الاسمين أو الأسماء وتغليب أحدهما عَلَى الآخر نحو: القمرين، والعمرين وشبههما.\nثمَّ القاعدة في التغليب أن يغلب المذكر عَلَى المؤنث لا بالعكس، والأمر هنا بالعكس لتأنيث الغرة وتذكير التحجيل، ويجاب أيضًا بأنها خصت بالذكر؛ لأن محلها أشرف أعضاء الوضوء، ولأنه أول ما يقع عليه البصر يوم القيامة.\nونقل ابن بطال عن بعضهم أنه كنى بالغرة عن التحجيل معللًا بأن الوجه لا سبيل إلى الزيادة في غسله (^٤)، وهذا غريب عجيب.\n_________\n(^١) \"صحيح مسلم\" (٢٤٦/ ٣٠) كتاب: الطهارة، باب: استحباب إطالة الغرة والتحجيل في الوضوء.\n(^٢) في \"الأصول\": (وإن) والمثبت من \"الإحكام\".\n(^٣) \"إحكام الأحكام\" ص ٩٦.\n(^٤) \"شرح ابن بطال\" ١/ ٢٢٢.","vol":"4","page":32},{"text":"تاسعها: رأيت مَنْ شرح هذا الموضع من هذا الكتاب من شيوخنا ادعى أن قوله: \"فمن استطاع .. \" إلى آخره من قول أبي هريرة أدرجه آخر الحديث (^١). وفي هذِه الدعوى بُعدٌ عندي.\nعاشرها: استدل جماعة من العلماء بهذا الحديث عَلَى أن الوضوء من خصائص هذِه الأمة -زادها الله شرفًا- وبه جزم الحليمي في \"منهاجه\"، وفي \"الصحيح\" أيضًا: \"لكم سيماء (^٢) ليست لأحد من الأمم، تردون عليّ غرًّا محجلين من أثر الوضوء\" (^٣)\n_________\n(^١) ورد بهامش (س) تعليق نصه: وذكر أنه مدرج ابن قيم الجوزية في \"حادي الأرواح\" في الباب الخمسين […] ولفظه. وأما قوله: \"فمن استطاع أن يطيل غرته فليفعل\" فهذِه الزيادة مدرجة في الحديث من كلام أبي هريرة لا من كلام النبي - ﷺ -، بيّن ذلك غير واحد من الحفاظ. وفي \"مسند الإمام أحمد\" في هذا الحديث: قال نعيم: فلا أدري قوله: \"من استطاع منكم أن يطيل غرته فليفعل\" من كلام النبي - ﷺ - أو شيء قاله أبو هريرة من عنده، وكان شيخنا ابن تيمية يقول:\nهذِه اللفظة لا يمكن أن تكون من كلام رسول الله - ﷺ -، فإن الغرة لا تكون في اليد، لا تكون إلا في الوجه، وإطالتها غير ممكنة إذ تدخل في الرأس فلا تسمى تلك غرة. اهـ.\nوانظر: \"حادي الأرواح\" ص ٢٨٧ - ٢٨٨.\n(^٢) قال النووي في \"شرح مسلم\" ٣/ ١٣٥: أما السيما فهي العلامة، وهي مقصورة وممدودة لغتان، ويقال: السيميا بياء بعد الميم مع المد.\n(^٣) رواه مسلم (٢٤٧/ ٣٦) كتاب: الطهارة، باب: استحباب إطالة الغرة والتحجيل\nفي الوضوء. من حديث أبي هريرة قال ابن حجر ﵀ في \"فتح الباري\"\n١/ ٢٣٦:\nواستدل الحليمي بهذا الحديث على أن الوضوء من خصائص هذِه الأمة، وفيه نظر؛ لأنه ثبت عند المصنف في قصة سارة ﵂ مع الملك الذي أعطاها هاجر أن سارة لما هم الملك بالدنو منها قامت تتوضأ وتصلي، وفي قصة جريج الراهب أيضًا أنه قام فتوضأ وصلى ثم كلم الغلام. =","vol":"4","page":33},{"text":"وقال آخرون: ليس الوضوء مختصًّا بها، وإنما الذي اختصت به الغرة والتحجيل، و(ادعوا) (^١) أنه المشهور من قول العلماء، واحتجوا بالحديث الآخر: \"هذا وضوئي ووضوء الأنبياء من قبلي\" (^٢)\nوأجاب الأولون عن هذا بوجهين: أحدهما: أنه حديث ضعيف.\nثانيهما: أنه لو صح لاحتمل اختصاص الأنبياء دون أممهم بخلاف هذِه الأمة.\nوفيه: شرف عظيم لهم، حيث استووا مع الأنبياء في هذِه الخصوصية، وامتازت بالغرة والتحجيل، لكن سيأتي في حديث جريج في موضعه:\nأنه توضأ وصلى (^٣). وفيه دلالة عَلَى أن الوضوء كان مشروعًا لهم.\nوعلى هذا فيكون خاصية هذِه الأمة الغرة والتحجيل الناشئين عن الوضوء لا الوضوء، ونقل الزناتي المالكي شارح \"الرسالة\" عن العلماء أن الغرة والتحجيل حكم ثابت لهذِه الأمة، من توضأ منهم ومن لم يتوضأ.\nكما قالوا: لا يكفر أحد من أهل القبلة بذنبٍ، إن أهل القبلة كل من آمن به من أمته سواء صلى أو لم يصل، وهذا نقل غريب، وظاهر\n_________\n= فالظاهر أن الذي اختصت به هذِه الأمة هو الغرة والتحجيل لا أصل الوضوء، وقد صرح بذلك في رواية لمسلم عن أبي هريرة أيضًا مرفوعًا قال: \"سيما ليست لأحد غيركم\" وله من حديث حذيفة نحوه. أهـ.\n(^١) في الأصول (أدعى) وما أثبتناه أليق بالسياق.\n(^٢) رواه ابن ماجه (٤٢٠)، والدارقطني ١/ ٧٩ - ٨١ (١ - ٦)، والبيهقي ١/ ٨٠، من حديث أُبي بن كعب. وذكره البوصيري في \"زوائد ابن ماجه\" ص ٩٠ (١٤٩) وقال:\nإسناده ضعيف، زيد هو العمي ضعيف وكذلك الرواي عنه. وضعفه ابن حجر في \"الفتح\" ١/ ٣٦، وقال الألباني في \"ضعيف ابن ماجه\" (٩٣): ضعيف.\n(^٣) سيأتي برقم (٢٤٨٢) كتاب: المظالم، باب: إذا هدم حائطًا فليبن مثله.","vol":"4","page":34},{"text":"الأحاديث يقتضي خصوصية ذَلِكَ بمن توضأ منهم، وفي \"صحيح أبي حاتم ابن حبان\": يا رسول الله، كيف تعرف من لم تر من أمتك؟ قَالَ: \"غرٌ محجلون بلق من آثار الوضوء\" (^١).\nالحادي عشر: قَدْ استوفي - ﷺ - بذكر الغرة والتحجيل جميع أعضاء الوضوء، فإن الغرَّ: بياض في الوجه، والرأس داخلة في مسماها.\nوالتحجيل: بياض في اليدين والرجلين.\nالثاني عشر: فيه استصحاب المحافظة عَلَى الوضوء وسننه المشروعة فيه.\nالثالث عشر: فيه ما أعد الله من الفضل والكرامة لأهل الوضوء يوم القيامة.\nالرابع عشر: فيه ما أَطْلَع اللهُ نبيه - ﷺ - من المغيبات المستقبلة التي لم يُطْلع عليها نبيًّا غيره من أمور الآخرة وصفات ما فيها.\nالخامس عشر: فيه أيضًا جواز الوضوء عَلَى ظهر المسجد، وهو من باب الوضوء في المسجد، وقد كرهه قوم وأجازه الأكثرون، ومن كرهه لأجل التنزيه كما يتنزه عن البصاق والنخامة، وحرمة أعلى المسجد كحرمة داخله، وممن أجازه في المسجد ابن عباس، وابن عمر، وعطاء، والنخعي، وطاوس (^٢).\n_________\n(^١) \"صحيح ابن حبان\" ٣/ ٣٢٣ (١٠٤٧)، ١٦/ ٢٢٦ (٧٢٤٢)، ورواه ابن ماجه (٢٨٤)، وأبو داود الطيالسي في \"مسنده\" ١/ ٢٨١ (٣٥٩). وأحمد ١/ ٤٠٣، ٤٥٢، ٤٥٣. وأبو يعلى في \"مسنده\" ٨/ ٤٦٢ (٥٠٤٨) من حديث عبد الله بن مسعود. وقال الألباني في \"صحيح ابن ماجه\" (٢٣٠): حسن صحيح.\n(^٢) روى هذِه الآثار ابن أبي شيبة ١/ ٤١ (٣٨٥، ٣٨٧، ٣٨٨، ٣٩١، ٣٩٢)، ورواها عبد الرزاق ١/ ٤١٨ (١٦٣٩)، عن ابن عمر، و(١٦٣٨) عن طاوس.","vol":"4","page":35},{"text":"وهو قول ابن القاسم المالكي (^١)، وأكثر العلماء كما حكاه ابن بطال عنهم (^٢)، وكرهه ابن سيرين (^٣) وهو قول مالك، وسحنون (^٤).\nوقال ابن المنذر: أباح كل من يحفظ عنه العلم الوضوء فيه، إلا أن يبله ويتأذى به الناس، فإنه مكروه (^٥).\nقُلْتُ: وصرح جماعة من أصحابنا بجوازه فيه، وأن الأولى أن يكون في إناء (^٦).\nقَالَ البغوي: ويجوز نضحه بالماء المطلق، ولا يجوز بالمستعمل؛ لأن النفس تعافه (^٧). وفي هذا نظر.\nالسادس عشر: فيه قبول خبر الواحد، وهو مستفيض في الأحاديث (^٨).\n_________\n(^١) انظر: \"المنتقى\" ١/ ٧٩.\n(^٢) \"شرح ابن بطال\" ١/ ٢٢٢ - ٢٢٣.\n(^٣) رواه ابن أبي شيبة ١/ ٤٢ (٣٩٤).\n(^٤) انظر: \"المنتقى\" ١/ ٧٩.\n(^٥) \"الأوسط\" ٥/ ١٣٩ - ١٤٠.\n(^٦) انظر: \"المجموع\" ٢/ ٢٠١.\n(^٧) \"التهذيب\" ٣/ ٢٣٩.\n(^٨) ورد بهامش (س) ما نصه: ثم بلغ في الثامن بعد الثلاثين له مؤلفه غفر الله له.","vol":"4","page":36},{"text":"<span data-type='title' id=toc-305>٤ - باب لَا يَتَوَضَّأُ مِنَ الشَّكِّ حَتَّى يَسْتَيْقِنَ</span>\n١٣٧ - حَدَّثَنَا عَلِيٌّ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الُمسَيِّبِ وعَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ أَنَّهُ شَكَا إلَى رَسُولِ اللهِ - ﷺ -: الرَّجُلُ الذِي يخَيَّلُ إِلَيْهِ أَنَّهُ يَجِدُ الشَّئ فِي الصُّلَاةِ. فَقَالَ: \"لَا يَنْفَتِلْ -أَوْ لَا يَنْصَرِف- حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\". [١٧٧، ٢٠٥٦ - مسلم: ٣٦١ - فتح: ١/ ٢٣٧]\nحَدَّثنَا عَلِيٌّ، ثَنَا سُفْيَانُ، ثنا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ المُسَيِّبِ [و] (^١) عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ أَنَهُ شَكَا إلَى رَسُولِ اللهِ - ﷺ -: الرَّجُلُ الذِي يُخَيَّلُ إِلَيْهِ أَنَّهُ يَجِدُ الشَّئ فِي الصَّلَاةِ. فَقَالَ: \"لَا يَنْفَتِلْ -أَوْ لَا يَنْصَرِفْ- حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا كما ترى، وأخرجه قريبًا في باب: من لم ير الوضوء إلا من المخرجين القبل والدبر، عن أبي الوليد، عن سفيان به، وقال: \"لا ينصرف حتَّى يسمع صوتًا أو يجد ريحًا\" (^٢)، وأخرجه في البيوع: عن أبي نعيم، عن ابن عيينة، عن الزهري به (^٣).\n_________\n(^١) قال الحافظ في \"الفتح\": سقطت الواو من نسخة كريمة غلطا، لأن سعيد لا رواية له عن عباد أصلا.\n(^٢) سيأتي برقم (١٧٧) كتاب: الوضوء، باب: من لم ير الوضوء إلا من المخرجين من القبل والدبر.\n(^٣) سيأتي برقم (٢٠٥٦) كتاب: البيوع، باب: من لم ير الوساوس ونحوها من المشتبهات.","vol":"4","page":37},{"text":"وأخرجه مسلم هنا عن عمرو الناقد، وغيره عن ابن عيينة به (^١).\nثانيها: في التعريف برواته:\nأما عم عباد فهو غبد الله (ع) بن زيد بن عاصم بن كعب بن عمرو بن عوف بن مبذول بن عمرو بن غنم بن مازن بن النجار الأنصاري المازني، من بني مازن بن النجار المدني.\nله ولأبويه صحبة، ولأخيه حبيب بن زيد الذي قطعه مسيلمة عضوًا عضوا، فقضى أن عبد الله هو الذي شارك وحشيًّا في قتل مسيلمة، وهو راوي هذا الحديث، وحديث صلاة الاستسقاء أيضًا الآتي في بابه (^٢)، وغيرهما من الأحاديث كما ستعلمه.\nووهم ابن عيينة فزعم أنه الذي أُرِيَ الأذان أيضًا، وهو عجيب فإن ذاك عبد الله بن زيد بن عبد ربه بن ثعلبة بن زيد والأنصاري، فكلاهما اتفقا في الاسم واسم الأب والقبيلة وافترقا في الجد والبطن من القبيلة، فالأول مازني، والثاني حارثي، وكلاهما أنصاريان خزرجيان فيدخلان في نوع المتفق والمفترق.\nوممن غلط ابن عيينة في ذَلِكَ البخاري في \"صحيحه\" في باب الاستسقاء. كما ستعلمه هناك إن شاء الله تعالى وَقَّدرَه.\nثمَّ عبد الله صاحب الترجمة له ثمانية وأربعون حديثًا، اتفقا عَلَى ثمانية منها، وذاك اشتهر له حديث واحد، وهو حديث الأذان، حتَّى قَالَ البخاري فيما نقله الترمذي عنه: لا نعرف له غيره (^٣). لكنا ظفرنا\n_________\n(^١) مسلم (٣٦١) كتاب: الحيض، باب: الدليل على أن من تقين الطهارة ثم شك في الحدث فله أن يصلي بطهارته تلك.\n(^٢) سيأتي برقم (١٠١٢) كتاب: الاستسقاء، باب: تحويل الرداء في الاستسقاء.\n(^٣) \"سنن الترمذي\" عقب الرواية (١٨٦).","vol":"4","page":38},{"text":"له بحديث ثان وثالث وذكرتهما في تخريجي لأحاديث الرافعي (^١).\nقتل صاحب الترجمة في ذي الحجة بالحرة عن سبعين سنة، وكانت الحرة في آخر سنة ثلاث وستين، وهو أُحُدِي، وقال ابن منده وأبو أحمد الحاكم وأبو عبد الله صاحب \"المستدرك\": إنه بَدْرِي (^٢)، وهو وهم (^٣).\nفائدة:\nليس في الصحابة من اسمه عبد الله بن زيد بن عاصم سوى هذا، وفيهم أربعة أخر اسم كل منهم عبد الله بن زيد منهم صاحب الأذان (^٤).\nفائدة أخرى:\nعبد الله بن زيد هذا هو عم عباد من قبل أمه، وقيل: من قبل أبيه فتنبه له.\nوأما عباد بن تميم بن غزية فهو أنصاري مازني مدني ثقة. قَالَ: أَعِي يوم الخندق وأنا ابن خمس سنين.\n_________\n(^١) \"البدر المنير\" ٢/ ٢٠٣ - ٢٠٦.\n(^٢) \"المستدرك\" ٣/ ٥٢٠. وقال الذهبي: هذا خطأ. اهـ.\n(^٣) انظر ترجمته في: \"معرفة الصحابة\" ٣/ ١٦٥٦ (١٦٤٠)، \"الاستيعاب\" ٣/ ٤٥ (١٥٥٨)، \"أسد الغابة\" ٣/ ٢٥٠ (٢٩٥٦)، \"الإصابة\" ٢/ ٣١٢ (٤٦٨٨).\n(^٤) وهم عبد الله بن زيد الجهني، عبد الله بن زيد الضبي، عبد الله بن زيد بن عمرو بن مازن، عبد الله بن زيد بن سهل وهو ابن أبي طلحة الأنصاري، وعبد الله بن يزيد الأنصاري الحارثي أيضًا.\nوانظر تراجمهم في: \"معرفة الصحابة\" ٣/ ١٦٥٣ - ١٦٥٨ (١٦٣٩ - ١٦٤٣)، \"الاستيعاب\" ٣/ ٤٥ - ٤٦ (١٥٥٧ - ١٥٥٨)، \"أسد الغابة\" ٣/ ٢٤٧ - ٢٥٠ (٢٩٥٣ - ٢٩٥٦)، \"الإصابة\" ٢/ ٣١٢ - ٣١٣ (٤٦٨٦ - ٤٦٩١).","vol":"4","page":39},{"text":"فينبغي إذن أن يعد في الصحابة، وليس فيهم من يسمى عباد بن تميم سواه (إذن) (^١) وقد عده الذهبي فيهم (^٢)، ووقع في بعض نسخ ابن ماجه رواية عباد، عن أبيه، عن عمه حديث الاستسقاء، وتبعها ابن عساكر، والصواب عن عبد الله بن أبي بكر قَالَ: سمعت عباد بن تميم يحدث أبي عن عمه الحديث (^٣).\nفائدة:\nعَبَّاد -بفتح أوله وتشديد ثانيه- ويشتبه بِعُبَاد -بضم أوله وتخفيف ثانيه- وهو والد قيس وغيره، وبِعبَاد -بكسر أوله وفتح ثانيه- وبعياذ وبعيَّاد وبعَنَّاد، والكل موضح في \"مشتبه النسبة\" تأليفي.\nوأما سعيد بن المسيب والزهري فسلف التعريف بهما، وليس في الكتب الستة من اسمه سعيد بن المسيب سوى هذا الإمام، بل، ولا يحضرني في غيرها أيضًا.\nوسفيان: هو ابن عيينة سلف، وكذا علي بن المديني.\nفائدة:\nهذا الإسناد كلهم من رجال الكتب الستة، إلا علي بن المديني فإنه من رجال البخاري وأبي داود والترمذي والنسائي فقط، وجميع رجاله مدنيون، خلا ابن المديني، فإنه بصري، وخلا سفيان فإنه مكي.\nالوجه الثالث:\nقول البخاري، (عن الزهري، عن سعيد بن المسيب وعن عباد بن\n_________\n(^١) ساقطة من (ج).\n(^٢) \"تجريد أسماء الصحابة\" (٣٠٧٤).\n(^٣) وقد اختلف في صحبته. انظر: \"الطبقات الكبرى\" ٥/ ٨١، \"التاريخ الكبير\" ٦/ ٣٥ (١٦٠٤)، \"معرفة الثقات\" ٢/ ١٦ (٨٣٤)، \"الإصابة\" ٢/ ٢٦٤ (٤٤٥٦).","vol":"4","page":40},{"text":"تميم، عن (عمه) (^١» يعني به أن الزهري رواه عنهما جميعًا أعني: سعيد بن المسيب، وعباد بن تميم، عن عبد الله بن زيد.\nالوجه الرابع: في ألفاظه وفوائده:\nالأولى: الياء في (شكى) منقلبة عن واو؛ لأنه من شكى يشكو، ويجوز أن تكون أصلية غير منقلبة في لغة من قَالَ: شكى يشكي.\nالثانية: هذِه الرواية ظاهرها أن الشاكي عبد الله بن زيد، وضبط النووي في \"شرح مسلم\" رواية مسلم، عن عمه شكى إلى رسول الله - ﷺ - الرجل يخيل إليه .. الحديث. فقال: شُكي بضم الشين وكسر الكاف، والرجل مرفوع.\nثمَّ قَالَ: ولم يسم هنا الشاكي، وجاء في رواية البخاري، أنه عبد الله بن زيد الراوي.\nقَالَ: ولا ينبغي أن يتوهم من هذا أن شكى بفتح الشين والكاف، وبجعل الشاكي هو عمه المذكور، فإن هذا الوهم غلط (^٢).\nهذا لفظه، ولم يظهر لي وجه الغلط في ذَلِكَ، فإن العم هو عبد الله بن زيد، وإن كان هو الشاكي فلم لا تصح قراءة شكى بالفتح؟\nالثالثة: الشيء المشار إليه هو الحركة التي يظن بها أنها حدث، وليس كذلك ولهذا قَالَ - ﷺ -: \"حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\" ومعناه: حتَّى يعلم وجود أحدهما يقينًا، ولا يشترط اجتماع السماع والشم بالإجماع.\n_________\n(^١) ساقطة من (ج).\n(^٢) \"مسلم بشرح النووي\" ٤/ ٥١.","vol":"4","page":41},{"text":"وفي صحيحي ابن خزيمة وابن حبان، و\"مستدرك الحاكم\" من حديث أبي سعيد الخدري - ﵁ - أن رسول الله - ﷺ - قَالَ: \"إِذَا جاء أحدكم الشيطان، فقال إنك أحدثت، فليقل كذبت إلا ما وجد ريحًا بأنفه أو سمع صوتًا بأذنه\" (^١) وفي رواية ابن حبان \"فليقل في نفسه كذبت\".\nقَالَ ابن خزيمة: وقوله: \"فليقل كذبت\" أراد بضميره لا بالنطق (^٢).\nقُلْتُ: رواية ابن حبان تؤيد ما قاله، وزعم بعض العلماء أنه - ﷺ - ذكر الصوت لمن حاسة شمه معلولة، والريح لمن حاسة سمعه معلولة.\nوقد أسلفنا في حديث أبي هريرة السالف في باب: لا تقبل صلاة بغير طهور. أنه يجوز أن يكون أشار به لكونه أنه الواقع في الصلاة، فإن غيره كالبول مثلًا لا يعهد فيها.\nوفي \"مسند أحمد\" من حديث أبي سعيد الخدري أيضًا: \"إن الشيطان ليأتى أحدكم وهو في صلاته فيأخذ شعرة من دبره فيمدها فيرى أنه أحدث، فلا ينصرف حتَّى يسمع صوتًا\" (^٣) وفي إسنادها علي بن زيد بن جدعان وحالته معلومة (^٤).\n_________\n(^١) ابن خزيمة ١/ ١٩ (٢٩)، ابن حبان ٦/ ٣٨٨ (٢٦٦٥)، والحاكم ١/ ١٣٤. وقال: هذا حديث صحيح على شرط الشيخين.\n(^٢) ابن خزيمة ١/ ١٩ (٢٩).\n(^٣) \"مسند أحمد\" ٣/ ٩٦.\n(^٤) علي بن زيد بن عبد الله بن أبي مليكة القرشي التميمي، أبو الحسن البصري المكفوف مكي الأصل. قال أحمد بن حنبل: ليس بالقوي وقد روى عنه الناس.\nوقال يحيى بن معين: ليس بذاك القوي. وفي موضع آخر: ليس بشيء. وقال النسائي: ضعيف. وقال العجلي: يكتب حديثه وليس بالقوي.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٥٢، \"التاريخ الكبير\" ٦/ ٢٧٥ (٢٣٨٩)، \"الجرح والتعديل\" ٦/ ١٨٦ (١٠٢١)، و\"ضعفاء العقيلي\" ٣/ ٢٢٩ (١٢٣)، \"الكامل\" ٦/ ٣٣٣ (١٣٥١)، \"تهذيب الكمال\" ٢٠/ ٤٣٤ (٤٠٧٠).","vol":"4","page":42},{"text":"الرابعة: معنى الحديث أنه يمضي في صلاته ما لم يتيقن الحدث، ولم يرد تخصيص هذين النوعين من الحدث، وإنما هو جواب خرج حذو سؤال السائل، لا يعني الوضوء إلا من أحدهما.\nودخل في معناه كل ما يخرج من السبيلين من بولٍ أو غائطٍ أو مذي أو ودي أو دم، وقد يكون بأُذُنِهِ وَقْرٌ فيخرج الريح ولا يسمع له صوتًا، وقد يكون أخشم فلا يجد الريح. والمعنى إِذَا كان أوسع من الاسم كان الحكم للمعنى.\nوهذا كما روي أنه - ﷺ - قَالَ: \"إِذَا استهل الصبي ورث وصلي عليه\" (^١) لم يرد تخصيص الاستهلال الذي هو الصوت دون غيره من أمارات الحياة من حركة ومصٍّ وبسط ونحوهما، وهذا أصل في كل ما ثبت يقينًا، فإنه لا يرفع بالشك.\nالخامسة: قوله: (\"لَا يَنْفَتِلْ -أَوْ لَا يَنْصَرِفْ\") الظاهر أنه شك من الراوي. ووقع في كتاب الخطابي: \"ولا يَنْصَرِفْ\" بحذف الهمزة (^٢). وقد أسلفنا رواية أخرى للبخاري: \"لا يَنْصَرِفْ\" من غير شك.\nالسادسة: هذا الحديث كما قدمناه أصل من أصول الإسلام، وقاعدة من قواعد الفقه، وهي أن الأشياء يُحْكَم ببقائها عَلَى أصولها\n_________\n(^١) رواه ابن ماجه (١٥٠٨). وابن حبان ١٣/ ٣٩٢ (٦٠٣٢). والحاكم ٤/ ٣٤٨ - ٣٤٩ من حديث جابر وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، وقد أجده من حديث الثوري عن أبي الزبير موقوفًا فكنت أحكم به، والبيهقي ٤/ ٨.\nوقال النووي في \"المجموع\" ٥/ ٢٠٩ - ٢١٠: إسناده ضعيف. وقال ابن حجر في \"فتح الباري\" ١١/ ٤٨٩: الصواب أنه صحيح الإسناد لكن المرجح عند الحفاظ وقفه. وقال الألباني في \"صحيح ابن ماجه\" (١٢٢٥): صحيح.\n(^٢) قلت: وليس كذلك بل وقع عند الخطابي: (أو لا ينصرف) بالهمزة أيضًا، والله أعلم. \"أعلام الحديث\" ١/ ٢٢٧.","vol":"4","page":43},{"text":"حتَّى يتيقن خلاف ذَلِكَ، ولا يضر الشك الطاريء عليها.\nوالعلماء متفقون عَلَى هذِه القاعدة، ولكنهم مختلفون في كيفية استعمالها.\nمثاله: مسألة الباب التي دل عليها الحديث، وهي أن من تيقن الطهارة، وشك في الحدث يحكم ببقائه عَلَى الطهارة، سواء حصل الشك في الصلاة أو خارجها، وهو مذهب الشافعي وجمهور علماء السلف والخلف؛ إعمالًا للأصل السابق، وهو الطهارة، وإطراحًا للشك الطاريء، وأجازوا الصلاة في هذِه الحالة، وهو ظاهر الحديث.\nوعن مالك ﵀ روايتان:\nإحداهما: يلزمه الوضوء مطلقًا؛ نظرًا إلى الأصل الأول قبل الطهارة، وهو ترتب الصلاة في الذمة، فلا تزال إلا بطهارة متيقنة، ولا يقين مع وجود الشك في وجود الحدث.\nوالثانية: إن كان شكه في الصلاة لم يلزمه الوضوء، وإن كان خارجها لزمه (^١)، وليس هذا وجهًا عندنا، وإن وقع في الرافعي (^٢) و\"الروضة\" (^٣) فلا أصل له كما أوضحته في \"شرح العمدة\" (^٤) و\"شرح المنهاج\"، وبعض الشراح حكى الأول وجهًا عندنا أيضًا، وهو غريب (^٥).\n_________\n(^١) انظر: \"عيون المجالس\" ١/ ١٥٢، \"المنتقى\" ١/ ٥٤.\n(^٢) \"الشرح الكبير\"١/ ١٦٩.\n(^٣) \"روضة الطالبين\" ١/ ٧٧. وقال: وهذا شاذ، بل غلط. اهـ.\n(^٤) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٦٦٦ - ٦٦٧.\n(^٥) قال المصنف في \"الإعلام بفوائد عمدة الأحكام\" ١/ ٦٦٦ - ٦٦٧ ما نصه: ووقع في \"شرح ابن العطار\" أنه وجه شاذ عن بعض الشافعية وهو غلط منه كان سببه =","vol":"4","page":44},{"text":"وعن مالك رواية ثالثة رواها ابن نافع أنه لا وضوء عليه كما قاله الجمهور (^١)، حكاها ابن بطال عنه (^٢).\nونقل القاضي عياض (^٣)، ثمَّ القرطبي (^٤) عن ابن حبيب المالكي أن هذا الشك في الريح دون غيره من الأحداث، وكأنه تبع ظاهر الحديث، واعتذر عنه بعض المالكية بأن الريح لا يتعلق بالمحل منه شيء بخلاف البول والغائط.\nوعن بعض أصحاب مالك أنه إن كان الشك في سبب حاضر كما في الحديث طرح الشك، وإن كان في سبب متقدم فلا (^٥).\nالسابعة: لا فرق في الشك عند أصحابنا بين تساوي الاحتمالين في وجود الحدث وعدمه وبين ترجح أحدهما وغلبة الظن في أنه لا وضوء عليه، فالشك عندهم خلاف اليقين، وإن كان خلاف الاصطلاح الأصولي، وقولهم موافق لقول أهل اللغة: الشك خلاف اليقين.\nنعم يستحب الوضوء احتياطًا، فلو بان حدثه أولًا فوجهان:\nأصحهما: لا يجزئه هذا الوضوء؛ لتردده في نيته، بخلاف ما إِذَا\n_________\n= انتقال ذهني منه إلى الرواية الثانية المنفصلة، فإنها حكيت وجهًا لنا، وهو غلط أيضًا كما ستعلمه. اهـ.\n(^١) \"عيون المجالس\" ١/ ١٥٢ - ١٥٣.\n(^٢) \"شرح ابن بطال\" ١/ ٢٢٣.\n(^٣) \"إكمال المعلم\" ٢/ ٢٠٨.\n(^٤) \"المفهم لما أشكل من تلخيص كتاب مسلم\" ١/ ٦٠٨.\n(^٥) انظر: \"الذخيرة\" ١/ ٢١٨. قال القرافي: قال صاحب \"الطراز\": وهذِه التفرقة ظاهر المذهب لما في الترمذي وأبي داود: إذا كان أحدكم في المسجد فوجد ريحًا بين أليتيه فلا يخرج حتى يسمع صوتًا أو يجد ريحًا. قال الترمذى: حديث صحيح. اهـ.","vol":"4","page":45},{"text":"تيقن الحدث وشك في الطهارة فتوضأ ثمَّ بان محدثًا، فإنه يجزئه قطعًا؛ لأن الأصل بقاء الحدث، فلا يضر التردد معه (^١).\nفرع:\nلو تيقن الحدث وشك في الطهارة فهو محدث بالإجماع (^٢)، وهو داخل في القاعدة السالفة.\nفرع:\nلو تيقن الطهارة والحدث معًا وشك في السابق منهما، فأوجه:\nأصحها: أنه يأخذ بضد ما قبلهما إن عرفه، فإن لم يعرفه لزمه الوضوء بكل حال، والمختار لزوم الوضوء مطلقًا (^٣)، ومحل بسط المسألة في كتب الفروع، وقد أوضحتها في \"شرح المنهاج\" وغيره.\nالثامنة: من مسائل القاعدة التي اشتمل عليها معنى الحديث: من شك في طلاق زوجته، أو عتق عبده، أو نجاسة الماء الطاهر، أو طهارة المنجس، أو نجاسة الثوب أو غيره، أو أنه صلى ثلاثًا أو أربعًا، أو أنه ركع أو سجد أولًا، أو نوى الصوم أو الصلاة أو الوضوء أو الاعتكاف، وهو في أثناء هذِه العبادات، وما أشبه هذِه الأمثلة، فكل هذِه الشكوك لا تأثير لها، والأصل عدم الحادث.\nوقد استثنى من هذِه القاعدة بضع عشرة مسألة (^٤):\nمنها من شك في خروج وقت الجمعة قبل الشروع فيها -قيل: أو فيها- ومن شك في ترك بعض وضوء أو صلاة بعد الفراغ لا أثر له\n_________\n(^١) انظر: \"مسلم بشرح النووي\" ٤/ ٥٠.\n(^٢) نقل الإجماع على ذلك النووي في \"شرحه على مسلم\" ٤/ ٥٠.\n(^٣) انظر: \"روضة الطالبين\" ١/ ٧٧.\n(^٤) قلت: هذا نص كلام النووي في \"شرحه على مسلم\" ٤/ ٥٠.","vol":"4","page":46},{"text":"عَلَى الأصح، ومنها عشر ذكرهن ابن القاصّ (^١) -بتشديد الصاد المهملة- من أصحابنا: الشك في مدة خُفٍّ وأن إمامه مسافر أو وصل وطنه أو نوى إقامة، ومستحاضة شفيت، وغسل متحيرة، وثوب خفيت نجاسته، ومسألة الظبية، وبطلان التيمم بتوهم الماء، وتحريم صيد جرحه فغاب فوجده ميتًا.\nقَالَ القفال: لم يعمل بالشك في شيء منها؛ لأن الأصل في الأولى الغسل، وفي الثانية الإتمام، وكذا في الثالثة والرابعة إن أوجبناه، والخامسة والسادسة اشتراط الطهارة ولو ظنًّا أو استصحابًا، والسابعة بقاء النجاسة، والثامنة لقوة الظن، والتاسعة للشك في شرط التيمم وهو عدم الماء، وفي الصيد تحريمه إن قلنا به. وقول ابن القاصّ أقوى في غير الثامنة والتاسعة والعاشرة كما قاله النووى (^٢)، وليس هذا موضع بسطه.\nالتاسعة: فيه حجة كما قَالَ الخطابي لمن أوجب الحد على من وجدت منه رائحة (المسكر) (^٣) وإن لم يشاهد شربه ولا شهد عليه الشهود ولا اعترف به.\n_________\n(^١) هو الإمام الفقيه شيخ الشافعية أبو العباس أحمد بن أبي أحمد الطبري ثم البغدادي الشافعي تلميذ أبي العباس بن سريج. حدث عن أبي خليفة الجمحي وغيره. من مصنفاته: كتاب \"المفتاح\"، وكتاب \"أدب القا ضي\"، وكتاب \"المواقيت\" توفي مرابطًا بطرسوس سنة خمس وثلاثين وثلاثمائة.\nانظر ترجمته في: \"طبقات الشيرازي\" ص ١٢٠، \"الأنساب\" ١٠/ ٢٤، \"وفيات الأعيان\" ١/ ٦٨، \"الوافي بالوفيات\" ٦/ ٢٢٧، \"سير أعلام النبلاء\" ١٥/ ٣٧١.\n(^٢) انظر: \"المجموع\" ١/ ٢٦٣ - ٢٦٦.\n(^٣) في (ج): السكر.","vol":"4","page":47},{"text":"العاشرة: (فيه مشروعية سؤال العلماء عما يحدث من الوقائع، وجواب السائل.\nالحادية عشرة: فيه أيضًا كما قال الداودي في \"شرحه\": ترك الاستحياء) (^١) في العلم، وأنه - ﷺ - كان يعلمهم كل شيء، وأنه يصلي بوضوء صلوات ما لم يحدث.\nومن تراجم البخاري عليه باب: من لم ير الوساوس ونحوها من الشبهات، ووجهه أنه نهى عن العمل بمقتضى الوسواس؛ لأن يقين الطهارة لا يقاومه الشك، ففيه تنبيه عَلَى ترك الوسواس في كل حال، وأدخله البيهقي في معرفته في باب: عدة زوجة المفقود (^٢).\nوقد أسلفنا عن البخاري أنه أدخله أيضًا في باب: من لم ير الوضوء إلا من المخرجين.\nواعترض عليه الخطابي فقال: لا معنى للاستدلال به في ذَلِكَ، ولا في نقض تيمم المصلي، وإن كان قَدْ أولع به أهل الجدل من أصحابنا؛ لأنه ليس مما قصد بالجواب والسؤال، ولا هو واقع تحت الجنس من معقول (الباب) (^٣).\nقَالَ: وكذلك لا معنى للاستدلال فيه بقوله - ﷺ - \"لا يقطع صلاة المرء شيء\" (^٤)؛ لأنه إنما ورد في المار بين يدي المصلي، ألا تراه\n_________\n(^١) سقط في (ج).\n(^٢) \"معرفة السنن والآثار\" ١١/ ٢٣٦ (١٥٣٨١ - ١٥٣٨٢).\n(^٣) وردت في الأصول: (الباد)، والمثبت من \"أعلام الحديث\" للخطابي ١/ ٢٢٩.\n(^٤) رواه أبو داود في \"سننه\" (٧١٩)، وابن أبي شيبة ١/ ٢٥٠، والبيهقي في \"السنن الكبرى\" ١/ ٢٢٠، من حديث أبي سعيد، وقال الألباني في \"ضعيف سنن أبي داود\" (١١٥): إسناده ضعيف.","vol":"4","page":48},{"text":"قَالَ فيه: \"وادرأوا ما استطعتم\" (^١).\nقُلْتُ: ونختم الكلام عَلَى الحديث بما روينا عن عبد الرحمن بن مالك بن مغول (^٢) قَالَ: جاء رجل إلى أبي حنيفة فقال: شربت البارحة نبيذًا فلا أدري أطلقت امرأتي أم لا. فقال له: المرأة امرأتك حتَّى تستيقن أنك طلقتها.\nقَالَ: فتركه ثمَّ جاء إلى سفيان الثوري، فسأله. فقال: اذهب فراجعها فإن كنت قَدْ طلقتها فقد راجعتها، وإلا فلا تضرك المراجعة.\nفتركه وجاء إلى شريك فقال له: اذهب فطلقها ثمَّ راجعها.\nفتركه وجاء إلى زفر فسأله فقال: هل سألت أحدًا قبلي؟ قال: نعم وقصَّ القصة، فقال في جواب أبي حنيفة: الصواب قَالَ لك، وقال في جواب سفيان: ما أحسن ما قَالَ، ولما بلغ إلى قول شريك ضحك مليًّا.\nثمَّ قَالَ: لأضربن لهم مثلًا: رجل مر بمثعب يسيل دمًا، فشك في ثوبه هل أصابته نجاسة؟ قَالَ له أبو حنيفة: ثوبك طاهر حتَّى تستيقن، وقال سفيان: اغسله فإن كان نجسًا فقد (طهرته) (^٣) وإلا فقد زدته طهارة، وقال شريك: بُل عليه ثمَّ اغسله.\n_________\n(^١) انظر: \"أعلام الحديث\" للخطابي ١/ ٢٢٩.\n(^٢) هو عبد الرحمن بن مالك بن مغول البجلي أبو بهز من أهل الكوفة يروي عن عبد الله بن عمر، روى عنه العراقيون وكان ممن يروي عن الثقات المقلوبات، وما لا أصل له عن الأثبات. تركه الإمام أحمد بن حنبل.\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٤٩، \"المجروحين\" ٢/ ٦١.\n(^٣) في (ج): طهر منه.","vol":"4","page":49},{"text":"<span data-type='title' id=toc-306>٥ - باب: التَّخْفِيفِ فِي الوُضُوءِ</span>\n١٣٨ - حَدَّثَنَا عَليُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو قَالَ: أَخْبَرَنِي كُرَيْبٌ، عَنِ ابن عَبَّاسٍ أنَّ النَّبِيَّ - ﷺ - نَامَ حَتَّى نَفَخَ ثُمَّ صَلَّى- وَرُبَّمَا قَالَ: اضْطَجَعَ حَتَّى نَفَخَ ثُمَّ قَامَ فَصَلَّى. ثُمَّ حَدَّثَنَا بِهِ سُفْيَانُ مَرَّةً بَعْدَ مَرَّةٍ، عَنْ عَمْرٍو، عَنْ كُرَيْبٍ عَنِ ابن عَبَّاسٍ قَالَ: بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ لَيْلَةً، فَقَامَ النَّبِيُّ - ﷺ - مِنَ اللَّيْلِ، فَلَمَّا كَانَ فِي بَعْضِ اللَّيْلِ، قَامَ النَّبِيُّ - ﷺ - فَتَوَضَّأَ مِنْ شَنٍّ مُعَلَّقٍ وُضُوءًا خَفِيفًا -يُخَفِّفُهُ عَمْرٌو وَيُقَلِّلُهُ- وَقَامَ يُصَلِّي، فَتَوَضَّأْتُ نَحْوًا مِمَّا تَوَضَّأَ، ثُمَّ جِئْتُ فَقُمْتُ عَنْ يَسَارِهِ -وَرُبَّمَا قَالَ شفْيَانُ: عَنْ شِمَالِهِ- فَحَوَّلَنِي فَجَعَلَنِي عَنْ يَمِينِهِ، ثُمَّ صَلَّى مَا شَاءَ الله، ثُمَّ اضْطَجَعَ، فَنَامَ حَتَّى نَفَخَ، ثمَّ أَتَاهُ الُمنَادِي فَآذَنَهُ بِالصَّلَاةِ، فَقَامَ مَعَهُ إِلَى الصَّلَاةِ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. قلْنَا لِعَمرٍو: إِنَّ نَاسَا يَقُولُونَ: إِنَّ رَسُولَ اللهِ - ﷺ - تنَامُ عَيْنُة، وَلَا يَنَام قَلْبُهُ. قَالَ عَمْرٌو: سَمِعْتُ عُبَيْدَ بْنَ عمَيْرٍ يَقولُ: رُؤيَا الأنبِيَاءِ وَحْيٌ، ثمَّ قَرَأَ: ﴿إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴾ [الصافات: ١٠٢] [انظر: ١١٧ - مسلم ٧٦٣ - فتح: ١/ ٢٣٨].\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: أَخْبَرَنِي كُرَيْبٌ، عَنِ ابن عبَّاس أَنَّ النَّبِيَّ - ﷺ - نَامَ حَتَّى نَفَخَ ثُمَّ صَلَّى -وَرُبَّمَا قَالَ: اضْطَجَعَ حَتَّى نَفَخَ ثُمَّ قَامَ فَصَلَّى. ثُمَّ ثنا بِهِ سُفْيَانُ مَرَّة بَعْدَ مَرَّةٍ، عَنْ عَمْرٍو، عَنْ كُرَيْب عَنِ ابن عَبَّاسٍ قَالَ: بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ لَيْلَةً، فَقَامَ النَّبِيُّ - ﷺ - مِنَ اللَّيْلِ، فَلَمَّا كَانَ فِي بَعْضِ اللَّيْل، قَامَ النَّبِيُّ - ﷺ - فَتَوَضَّأَ مِنْ شَنٍّ مُعَلقٍ وُضُوءًا خَفِيفًا -يُخَفِّفُهُ عَمْرٌو وَيقلِّلُهُ- وَقَامَ يُصَلِّي، فَتَوَضَّأتُ نَحْوًا مِمَّا تَوَضَّأَ، ثُمَّ جِئْتُ فَقُمْتُ عَنْ يَسَارِهِ -وَرُبَّمَا قَالَ سُفْيَانُ: عَنْ شِمَالِهِ- فَحَوَّلَنِي فَجَعَلَنِي عَنْ يَمِينِهِ، ثُمَّ صَلَّى مَا شَاءَ اللهُ، ثُمَّ اضْطَجَعَ، فَنَامَ حَتَّى نَفَخَ، ثُمَّ أَتَاهُ المُنَادِي فَآذَنَهُ بالصَّلَاةِ، فَقَامَ مَعَهُ إِلَى الصَّلَاةِ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. قُلْنَا لِعَمْرٍو: إِنًّ نَاسًا يَقُولُونَ: إِنَّ رَسُولَ اللهِ - ﷺ - تَنَامُ عَيْنُهُ، وَلَا يَنَامُ قَلْبُهُ. قَالَ عَمْرٌو: سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ:","vol":"4","page":50},{"text":"رُويَا الأَنْبِيَاءِ وَحْيٌ، ثُم قَرَأَ: ﴿إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴾.\nالكلام على هذا الحديث من أوجه:\nأحدها:\nقَدْ أسلفنا في أثناء كتاب العلم قريبًا أن البخاري ذكر هذا الحديث في مواضع، وهذا ثانيها، وذكر الخطابي عقب ما ساقه البخاري هنا: وحَدَّثَنَا إسماعيل، حَدَّثَنِي مالك، عن مخرمة بن سليمان، عن أبيه، عن ابن عباس وذكر الحديث. قَالَ: ثمَّ قام إلى شَنٍّ معلقة، وأخذ بأذني يفتلها (^١)، ولم أر هذا في البخاري هنا.\nثانيها: في التعريف برواته:\nوقد سلف التعريف بابن عباس وسفيان بن عيينة، وعلي بن المديني.\nوأما كريب: فهو أبو رشدين، كريب بن أبي مسلم المدني الثقة، روى عن مولاه ابن عباس وغيره، وعنه ابناه محمد، ورشدين، وموسى بن عقبة، وخلق. مات بالمدينة سنة ثمان وتسعين. وهو من أفراد الكتب الستة (^٢).\n_________\n(^١) \"أعلام الحديث\" ١/ ٢٣١.\nوهذا الحديث سيأتي برقم (١٨٣) كتاب: الوضوء، باب: قراءة القرآن بعد الحدث وغيره.\n(^٢) كريب بن أبي مسلم القرشي الهاشمي أبو رشدين الحجازي.\nقال عثمان بن سعيد الدرامي: قلت ليحيى بن معين: كريب أحب إليك عن ابن عباس أو عكرمة؟ فقال: كلاهما ثقة. وقال النسائي: ثقة.\nوقال زهير بن معاوية، عن موسى بن عقبة: وضع عندنا كريب حمل بعير أو عدل بعير من كتب ابن عباس. وكان علي بن عبد الله بن عباس إذا أراد الكتاب كتب إليه: ابعث إلى بصحيفة كذا وكذا فينسخها ويبعث إليه إحداهما.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٢٩٣، \"التاريخ الكبير\" ٧/ ٢٣١ (٩٩٤)، =","vol":"4","page":51},{"text":"وأما عمرو فهو الإمام أبو محمد، عمرو بن دينار الأثرم مولى ابن باذان أو باذان المكي، وكان من الأبناء من فرس اليمن (^١)، سمع خلقًا الصحابة منهم ابن عباس وابن عمر، وله حديث عن أبي هريرة عند ماجه (^٢)، وعنه شعبة والسفيانان والحمادان ومالك وخلق. مات أول ست وعشرين ومائة عن ثمانين سنة في خلافة مروان (^٣).\nفائدة:\nفي الترمذي وابن ماجه عمرو بن دينار قهرمان آل الزبير ضعفوه (^٤).\n_________\n= \"الجرح والتعديل\" ٧/ ١٦٨ (٩٥٦)، \"الثقات\" ٥/ ٣٣٩، \"تهذيب الكمال\" ٢٤/ ١٧٢ (٤٩٧٥).\n(^١) انظر: \"التعديل والتجريح\" ٣/ ٩٧١ للباجي.\n(^٢) \"سنن ابن ماجه\" (٢٣٨٧).\n(^٣) عمرو بن دينار المكي أبو محمد الأثرم الجمحي. قال نعيم بن حماد: سمعت ابن عيينه يذكر عن أبي نجيح، قال: ما كان عندنا أحد أفقه ولا أعلم من عمرو بن دينار. وقال الحميدي عن سفيان: قلت لمسعر: من رأيت أشد إتقانًا للحديث؟ قال: القاسم بن عبد الرحمن، وعمرو بن دينار.\nقال أحمد بن حنبل: عمرو بن دينار أثبت الناس في عطاء. وقال أبو زرعة، وأبو حاتم، والنسائي: ثقة. زاد النسائي: ثبت.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٧٩، \"التاريخ الكبير\" ٦/ ٣٢٨ (٢٥٤٤)، \"الجرح والتعديل\" ٦/ ٢٣١ (١٢٨٠)، \"الثقات\" ٥/ ١٦٧، \"تهذيب الكمال\" ٢٢/ ٥ (٤٣٦٠).\n(^٤) عمرو بن دينار المصري، أبو يحيى الأعور. قال إسماعيل ابن علية: ضعيف الحديث. وقال أبو الحسن الميموني، عن أحمد بن حنبل: ضعيف. وقال إسحاق بن منصور عن يحيى بن معين: لا شيء. وقال أبو زرعة: واهي الحديث.\nوقال البخاري: فيه نظر. وقال ابن حجر في \"التقريب\": ضعيف.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٢٩ (٢٥٤٥)، \"الجرح والتعديل\" ٦/ ٢٣٢ (١٢٨١)، \"المجروحين\" ٢/ ٧١، \"الكامل\" ٦/ ٢٣٤ (١٢٩٧)، \"تهذيب الكمال\" ٢٢/ ١٣ (٤٣٦١)، \"تقريب التهذيب\" ص ٤٢١ (٥٠٢٥).","vol":"4","page":52},{"text":"وأما عبيد بن عمير فهو الليثي قاصُّ مكة، روى عن عمر وغيره. وعنه ابنه وغيره، وذكر ثابت البناني أنه قصَّ على عهد عمر واستبعد. قَالَ البخاري: مات قبل ابن عمر سنة أربع وسبعين (^١).\nفائدة:\nفي أبي داود عبيد بن عمير مولى ابن عباس، وعنه ابن أبي ذئب، والصحيح أن بينه وبينه عطاء (^٢).\nثالثها:\nهذا الإسناد كله من فرسان الكتب الستة، إلا علي بن المديني فإن مسلم وابن ماجه لم يخرجا له، وجميعهم ما بين مكي ومدني وبصري، وابن عباس مكي وأقام بالمدينة أيضًا.\nرابعها:\n[قوله: فقام رسول الله - ﷺ - من الليل. كذا هو بالقاف، وصوابه:\n_________\n(^١) عبيد بن عمير بن قتادة بن سعد بن عامر. قال إسحاق بن منصور عن يحيى بن معين، وأبو زرعة: ثقة. وقال شهاب بن خراش، عن العوام بن حوشب: رأى ابن عمر في حلقة عبيد بن عمير وكان من أبلغ الناس يبكي حتى بلَّ الحصى بدموعه.\nانظر في ترجمته: \"الطبقات الكبرى\" ٥/ ٤٦٣، \"التاريخ الكبير\" ٥/ ٤٥٥ (١٤٧٩)، \"الجرح التعديل\" ٥/ ٤٠٩ (١٨٩٦)، \"الثقات\" ٥/ ١٣٢، \"تهذيب الكمال\" ١٩/ ٢٢٣ (٣٧٣٠).\n(^٢) عبيد بن عمير مولى ابن عباس، ويقال: مولى أمه أم الفضل، أخو عبد الله بن عمير وعمر بن عمير.\nنروى عن ابن عباس. روى عنه ابن أبي ذئب. قال ابن عساكر: المحفوظ رواية عطاء عن عبيد الليثي، فأما عبيد بن عمير مولى ابن عباس فغير مشهور. وقال ابن حجر: مجهول.\nانظر ترجمته في \"تهذيب الكمال\" ١٩/ ٢٢٥ (٣٧٣١)، \"إكمال تهذيب الكمال\" ٩/ ٩٨ (٣٥٣٢)، \"تقريب التهذيب\" ص ٣٧٧ (٤٣٨٦).","vol":"4","page":53},{"text":"فنام، قَالَ صاحب \"المطالع\": وهو ما لابن السَّكَنِ وللجماعة: فقام، والأول أصوب.\n(كما في) (^١) قوله في الرواية الأخرى: نام حتَّى انتصف الليل أو قبله بقليل ثمَّ أستيقظ (^٢).\nخامسها] (^٣): في لغاته:\nالشَّنُ -بفتح الشين- قَالَ أهل اللغة: الشنُّ: القربة الخلق، وجمعه شنان، وقوله: (شن معلق). ذكره عَلَى إرادة السقاء والوعاء، وفي رواية للبخاري في كتاب التفسير من \"صحيحه\": معلقة (^٤) على إرادة القربة.\nوقوله: (في بعض الليل): وقع في بعض النسخ (من) بدل (في) ويحتمل أن تكون للتبعيض، وأن تكون بمعنى: في؛ لقوله تعالى: ﴿مِنْ يَوْمِ الْجُمُعَةِ﴾ [الجمعة: ٩]، أي: في يوم الجمعة.\nوقوله: (وضوءًا خفيفًا)، أي: بين وضوءين فلم يكثر، وقد أبلغ، وقد ذكره البخاري كذلك في كتاب: الدعاء -كما سيأتي إن شاء الله- وفي أخرى في الوتر: فتوضأ فأحسن الوضوء.\nوقوله: (فآذنه) هو بالمد، أي: أعلمه. واليسار: بفتح الياء وكسرها.\n_________\n(^١) ما بين القوسين زيادة يقتضيها السياق، والعبارة كلها ساقطة من الأصل كما سيأتي بعد تعليق.\n(^٢) سيأتي برقم (١٨٣) كتاب: الوضوء، باب: قراءة القرآن بعد الحديث وبرقم (١١٩٨) كتاب: العمل في الصلاة، باب: استعانة اليد في الصلاة إذا كان من أمر الصلاة.\n(^٣) ما بين المعقوفين ساقط من الأصل ومثبت من (ج).\n(^٤) سيأتي برقم (٤٥٧١) كتاب: التفسير، باب: ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾.","vol":"4","page":54},{"text":"سادسها: في فوائده:\nوقد تقدم جملة منها في الباب السالف المشار إليه:\nمنها: أن نومه مضطجعًا لا ينقض، وكذا سائر الأنبياء كما سلف هناك، فيقظة قلوبهم تمنعهم من الحدث، ولهذا قَالَ عبيد بن عمير: رؤيا الأنبياء وحي. يريد أنه منع النوم قلبه ليعي الوحي إذا أوحي إليه في منامه.\nومنها: مبيت من لم يحتلم عند محرمه، ومنها مبيته عند الرجل مع أهله، وقد روي أنها كانت حائضًا (^١).\nومنها: تواضعه - ﷺ -، وما كان عليه من مكارم الأخلاق.\nومنها: صلة القرابة، وفضل ابن عباس.\nومنها: الاقتداء بأفعاله - ﷺ -.\nومنها: الإمامة في النافلة، وصحة الجماعة فيها، وقد سلف.\nومنها: ائتمام واحد بواحد.\nومنها: ائتمام صبي ببالغ، وعليه ترجم البيهقي في \"سننه\" (^٢).\nومنها: أن موقف المأموم الواحد عن يمين الإمام كما سلف.\nقَالَ ابن بطال: وهو رد عَلَى أبي حنيفة في قوله: إن الإمام إِذَا صلى مع الرجل واحد أنه يقوم خلفه لا عن يمينه. وهو مخالف لفعل الشارع (^٣).\n_________\n(^١) سبق تخريجه.\n(^٢) \"السنن الكبرى\" ٣/ ٩٥.\n(^٣) \"شرح ابن بطال\" ١/ ٢٢٧.\nوهذا القول فيه نظر؛ فمذهب الحنفية أن الإمام إذا كان معه واحد غير امرأة أنه يقيمه عن يمينه، وهو الأولى لهذا الحديث، فإن وقف عن يساره جاز مع الكراهة، =","vol":"4","page":55},{"text":"وعن سعيد بن المسيب: إن موقف الواحد مع الإمام عن يساره (^١).\nوعن أحمد: إن وقف عن يساره بطلت صلاته (^٢).\nومنها: أن أقل الوضوء يجزئ إِذَا أسبغ وهو مرة مرة.\nومنها: تعليم الإمام المأموم.\nومنها: التعليم في الصلاة إِذَا كان من أمرها.\nومنها: إيذان الإمام بالصلاة.\nومنها: قيامه مع المؤذن إِذَا آذنه.\nومنها: الجمع بين نوافل وفرض بوضوء واحد، ولا شك في جوازه.\n_________\n= وإن وقف خلفه فاختلفوا على قولين: أحدهما: الجواز مع الكراهة، والثاني: الجواز بلا كراهة.\nانظر: \"موطأ مالك برواية الشيباني\" ص ٧٧، \"الأصل\" ١/ ٢٢، \"بدائع الصنائع\" ١/ ١٥٨ - ١٥٩، \"شرح فتح القدير\" ١/ ٣٥٥، \"الاختيار\" ١/ ٨١، \"تبيين الحقائق\" ١/ ١٣٦، \"البناية\" ٢/ ٤٠١ - ٤٠٢، \"البحر الرائق\" ١/ ٦١٦.\nوقد رد أيضا هذا القول العيني في \"عمدة القاري\" ٢/ ٢٣٦ وقال: باطل، وليس هذا مذهب أبي حنيفة، وابن بطال جازف في كلامه.\n(^١) رواه ابن أبي شيبة ٢/ ٤٢٩ (٤٩٣٥).\n(^٢) قلت: عن أحمد روايتان، هذِه أحدهما، وهي الصحيحة في المذهب إذا لم يكن عن يمين الإمام أحدٌ.\nوالثانية: أن صلاته صحيحة، وهذِه الرواية هي اختيار أبي محمد التميمي، واستظهرها ابن مفلح، وصوبها المرداوي، واختارها الشيخ عبد الرحمن بن ناصر السعدي.\nانظر: \"المغني\" ٣/ ٥٠ - ٥١، \"الفروع\" ٢/ ٣٠، \"شرح الزركشي\" ١/ ٤١٤، \"المبدع\" ٢/ ٨٣، \"الإنصاف\" ٤/ ٤٢١ - ٤٢٤، \"كشاف القناع\" ٣/ ٢٢٠، \"فقه الشيخ ابن سعدي\" ٢/ ٢١٩، \"مفردات مذهب الإمام أحمد\" ص ١٨٦.","vol":"4","page":56},{"text":"ومنها: جواز الفريضة بوضوء النافلة. قاله الداودي، وإن كان يجوز أن يكون نواهما.\nومنها: أن النوم الخفيف لا يجب منه الوضوء. قَالَه الداودي في \"شرحه\" أيضًا، وفيه نظر، فإنه - ﷺ - اضطجع، فنام حتَّى نفخ، وهذا لا يكون في الغالب خفيفًا.\nومنها: الاضطجاع عَلَى الجنب بعد التهجد.\nومنها: اضطجاع ابن عباس قريبًا من مضطجع الرجل مع أهله، وليس مذكورًا في هذِه الرواية، نعم في رواية أخرى في \"الصحيح\" في باب: قراءة القرآن بعد الحدث وغيره أنه - ﷺ - اضطجع هو وأهله في طول الوسادة، واضطجع ابن عباس في عرضها (^١).\nومنها: ما استنبطه ابن بطال من قوله: (فنام النبي - ﷺ - من الليل، فلما كان في بعض الليل قام، فتوضأ) أي: فتوضأ بعد نوم نامه، (ثمَّ نام نومًا آخر وصلى ولم يتوضأ) فدل ذَلِكَ عَلَى اختلاف حاله في النوم، فمرة استثقل نومًا ولا يعلم حاله، ومرة علم حاله من حدث وغيره (^٢)، ولا يخلو ما ذكره من نظر.\nومنها: أن تقدم المأموم على إمامه مبطل (^٣)؛ لأن المنقول أن الإدارة\n_________\n(^١) سيأتي برقم (١٨٣) كتاب: الوضوء، باب: الرجل يوضئ صاحبه.\n(^٢) \"شرح ابن بطال\" ١/ ٢٢٧.\n(^٣) اعلم أن الفقهاء قد اختلفوا في حكم تقدم المأموم على الإمام على أقوال:\nالأول: أن صلاته باطلة.\nوهو قول الحنفية، والشافعي في الجديد، وهو الصحيح عند الشافعية، والمذهب عند الحنابلة، وهو قول سفيان الثوري.\nالثاني: أنها مكروهة.\nوهو قول المالكية، ووجه عند الحنابلة، وبه قال الليث، وإسحاق، وأبو ثور، =","vol":"4","page":57},{"text":"كانت من خلف رسول الله - ﷺ - لا من قدامه كما حكاه القاضي عياض عن تفسير محمد بن أبي حاتم، كذا استنبطه بعضهم، ولا يخلو عن نظر، فإنه يجوز أن تكون إدارته من خلفه؛ لئلا يمر بين يديه، فإنه مكروه.\nومنها: قيام الليل، وكان واجبًا عليه ثمَّ نسخ عَلَى الأصح.\nومنها: المبيت عند العالم؛ ليراقب أفعاله، فيقتدي به وينقلها.\nومنها: طلب العلو في السند، فإنه كان يكتفي بإخبار خالته أم المؤمنين.\nومنها: أن النافلة كالفريضة في تحريم الكلام؛ لأنه - ﷺ - لم يتكلم.\nومنها: أن من الأدب أن يمشي الصغير عن يمين الكبير، والمفضول عن يمين الفاضل، ذكره الخطابي (^١).\nومنها: أن النوم بِعْينِهِ ليس بحدث وإنما هو مظنة له، فيعتبر أحواله، وسيأتي إن شاء الله تعالى غير ذَلِكَ في موضع آخر من المواضع التي ذكرها البخاري إن شاء الله.\n_________\n= وروي عن الحسن، إلا أن المالكية قالوا: إن الكراهة حيث لا ضرورة.\nالثالث: أنها جائزة بلا كراهة.\nوهو قول الشافعى في القديم، لكن نص متأخروا الشافعيه على أن كل مندوب يتعلق بالموقف فإنه يكره مخالفته، وتفوت به فضيلة الجماعة.\nالرابع: أنها تصح في الجمعة والعيد والجنازة ونحوها لعذر.\nوهو قول بعض الحنابلة.\nانظر: \"مختصر اختلاف العلماء\" ١/ ٢٣٦، \"بدائع الصنائع\" ١/ ١٤٥، \"مواهب الجليل\" ٢/ ٤٣٣، \"الخرشي على مختصر خليل\" ٢/ ٢٩، \"الفواكه الدواني\" ١/ ٢٤٦، \"الحاوي\" ٢/ ٣٤١، \"الشرح الكبير\" ٢/ ١٧٢، \"روضة الطالبين\" ١/ ٣٥٨، \"الفروع\" ٢/ ٢٨، \"المبدع\" ٢/ ٨٢.\n(^١) \"أعلام الحديث\" للخطابي ١/ ٢٣١.","vol":"4","page":58},{"text":"وأختم الكلام فيه بأمرين:\nأحدهما: أنه لم يذكر في هذِه الرواية كيفية التحويل، وقد اختلفت فيه روايات \"الصحيح\"، ففي بعضها: أخذ برأسه فجعله عن يمينه (^١).\nوفي بعضها: فوضع يده اليمنى عَلَى رأسي، فأخذ بأذني اليمنى يفتلها (^٢)، وفي بعضها: فأخذ برأسي من ورائي (^٣)، وفي بعضها: بيدي أو عضدي (^٤).\nوالرواية الثانية جامعة لهذِه الروايات، وفي أخذه بأذنه فوائد:\nالأولى: تذكره القصة بعد ذَلِكَ؛ لصغر سنه.\nثانيها: نفي النوم عنه لما أعجبه قيامه معه.\nثالثها: التنبيه عَلَى الفهم وهي قريبة من الأولى، ويقال: إن المعلم إِذَا تعاهد فَتْلَ أُذُن المعلَّم كان أذكى لفهمه.\nقَالَ الربيع: ركب الشافعي يومًا، فلصقت بسرجه، وهو عَلَى الدابة، فجعل يفتل شحمة أذني، فأعظمت ذَلِكَ منه حتَّى وجدته عن ابن عباس، أنه - ﷺ - فعل ذَلِكَ به، فعلمت أنه فعله عن أصل.\n_________\n(^١) سيأتي برقم (٦٩٩) كتاب: الأذان، باب: إذا لم ينو الإمام أن يؤم.\n(^٢) سيأتي برقم (١٨٣) كتاب: الوضوء، باب: قراءة القرآن بعد الحدث وغيره. وبرقم (٩٩٢) كتاب: الوتر، باب: ما جاء في الوتر. وبرقم (١١٩٨) كتاب: العمل في الصلاة، باب: استعانة اليد في الصلاة. وبرقم (٤٥٧٠) كتاب: التفسير، باب: ﴿الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ﴾. وبرقم (٤٥٧١) كتاب: التفسير، باب: ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ﴾.\n(^٣) سيأتي برقم (٧٢٦) كتاب: الأذان، باب: إذا قام الرجل عن يسار الإمام.\n(^٤) سيأتي برقم (٧٢٨) كتاب: الأذان، باب: ميمنة المسجد والإمام.","vol":"4","page":59},{"text":"الثاني: قَالَ الداودي في \"شرحه\": قول عبيد بن عمير: رؤيا الأنبياء وحي، ثمَّ تلى الآية. صحيح وليس من هذا الباب، يريد بذلك أن التبويب عَلَى تخفيف الوضوء فقط، لكن ذكر هذا لأجل ما زاده فيه من نوم العين دون نوم القلب، فاعلمه.","vol":"4","page":60},{"text":"<span data-type='title' id=toc-307>٦ - باب: إِسْبَاغِ الوُضُوءِ</span>\nوَقَالَ ابن عُمَرَ: إِسْبَاغُ الوُضُوءِ: الإِنْقَاءُ\n\n١٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسلَمَةَ، عَنْ مَالِكٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- عَنْ أُسَامَةَ بْنِ زَيدٍ، أَنَّهُ سَمِعَهُ يَقُولُ: دَفَعَ رَسُولُ اللهِ - ﷺ - مِنْ عَرَفَةَ حَتَّى إِذَا كَانَ بِالشِّعْبِ نَزَلَ فَبَالَ، ثُمَّ تَوَضَّأ وَلم يُسبغِ الوُضُوءَ. فَقُلْتُ: الصَّلَاةَ يَا رَسُولَ اللهِ. فَقَالَ: \"الصَّلَاةُ أَمَامَكَ\". فَرَكِبَ، فَلَمَّا جَاءَ الُمزْدَلِفَةَ نَزَلَ فَتَوَضَّأ، فَأَسْبَغَ الوُضُوءَ، ثُمَّ أُقِيمَتِ الصَّلَاةُ فَصَلَّى الَمغْرِبَ، ثُمُّ أَنَاخَ كُلُّ إِنْسَانٍ بَعِيرَهُ فِي مَنْزِلهِ، ثمَّ أُقِيمَتِ العِشَاءُ فَصَلَّى، وَلَمْ يُصَلِّ بَيْنَهُمَا. [١٨١، ١٦٦٧، ١٦٦٩، ١٦٧٢ - مسلم: ١٢٨٠ - فتح: ١/ ٢٣٩]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- عَنْ أُسَامَةَ بْنِ زيدٍ، أَنَّهُ سَمِعَهُ يَقُولُ: دَفَعَ رَسُولُ اللهِ - ﷺ - مِنْ عَرَفَةَ حَتَّى إِذَا كَانَ بِالشِّعْبِ نَزَلَ فَبَالَ، ثُمَّ تَوَضَّأَ وَلَمْ يُسْبغِ الوُضُوءَ. فَقُلْتُ: الصَّلَاةَ يَا رَسُولَ اللهِ. فَقَالَ: \"الصَّلَاةُ أَمَامَكَ\". فَرَكِبَ، فَلَمَّا جَاءَ المُزْدَلِفَةَ نَزَلَ فَتَوَضَّأَ، فَأَسْبَغَ الوُضُوءَ، ثُمَّ أُقِيمَتِ الصَّلَاةُ فَصَلَّى المَغْرِبَ، ثُمَّ أَنَاخَ كُلُّ إِنْسَانٍ بَعِيرَهُ فِي مَنْزِلِهِ، ثُمَّ أُقِيمَتِ العِشَاءُ فَصَلَّى، وَلَمْ يُصَلِّ بَيْنَهُمَا.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الحج عن ابن يوسف، عن مالك به (^١). وعن مسدد، عن حماد بن زيد، عن يحيى، عن موسى به (^٢).\n_________\n(^١) سيأتي برقم (١٦٧٢) كتاب: الحج، باب: الجمع بين الصلاتين بالمزدلفة.\n(^٢) وبرقم (١٦٦٧) كتاب: الحج، باب: النزول بين عرفة وجمع.","vol":"4","page":61},{"text":"وعن قتيبة، عن إسماعيل بن جعفر، عن محمد بن أبي حرملة، عن كريب بنحوه (^١).\nوفي الجهاد (^٢) عن ابن سلام، عن يزيد بن هارون، عن يحيى، عن موسى به (^٣).\nوأخرجه مسلم في المناسك من طرق منها: عن يحيى بن يحيى، عن مالك به (^٤).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بكريب (^٥)، ومالك (^٦)، وعبد الله بن مسلمة (ع) (^٧).\nوأما أسامة فهو أبو زيد أسامة بن زيد بن حارثة بن شراحيل الكلبي المدني الحِبُ بن الحِبِ، وكان نقش خاتمه: حِبُ رسول الله، وكان مولى النبي - ﷺ -، وابن حاضنته ومولاته أم أيمن، أمَّره رسول الله - ﷺ - عَلَى جيش فيهم أبو بكر وعمر وعمره عشرون فأقل، فلم ينفذ حتَّى مات.\nروي له مائة حديث وثمانية وعشرون حديثًا، اتفقا على خمسة عشر، وانفرد البخاري بحديثين، ومسلم بحديثين. روى عنه عروة\n_________\n(^١) وبرقم (١٦٦٩) كتاب: الحج، باب: النزول بين عرفة وجمع.\n(^٢) كذا بالأصول، والصواب: في الطهارة، وسيأتي برقم (١٨١).\n(^٣) برقم (١٨١) كتاب: الوضوء، باب: الرجل يوضئ صاحبه.\n(^٤) \"صحيح مسلم\" (١٢٨٠/ ٢٧٦) كتاب: الحج، باب: الإفاضة من عرفات إلى المزدلفة.\n(^٥) سبقت ترجمته في حديث رقم (١٣٨).\n(^٦) سبقت ترجمته في حديث رقم (٢).\n(^٧) سبقت ترجمته في حديث رقم (١٩). وهذا الرمز فيه نظر؛ فقد أخرج له (خ، م، د، ت، س). انظر ترجمته، والصفحة اللاحقة.","vol":"4","page":62},{"text":"وكريب وخلق. مات بوادي القُرى سنة أربع وخمسين عَلَى الأصح، ابن خمس وخمسين (سنة) (^١)، وذكر الله أباه زيدًا في القرآن باسمه (^٢).\nفائدة:\nأسامة بن زيد ستة هذا أحدهم، وليس في الصحابة من اسمه أسامة بن زيد سواه، وإن كان فيهم من اسمه أسامة -مختلف في بعضهم (^٣) - خمسة غيره:\nثانيهم: تنوخي روى عنه زيد بن أسلم وغيره.\nثالثهم: ليثي (م. الأربعة) روى عن نافع وغيره.\nرابعهم: مدني (ق) مولى عمر بن الخطاب، ضعيف.\nخامسهم: كلبي روى عن زهير بن معاوية وغيره.\nسادسهم: شيرازي روى عن أبي حامد الفضل الجمحي.\nوأما موسى بن عقبة فهو أبو محمد المدني موسى بن عقبة (ع) بن أبي عياش المدني مولى الزبير (^٤) بن العوام، ويقال مولى أم خالد زوجة الزبير القرشي، أخو محمد وإبراهيم، وكان إبراهيم أكبر من موسى.\n_________\n(^١) من (ج).\n(^٢) انظر ترجمته في \"معجم الصحابة\" للبغوي ١/ ٢٢٢، \"معرفة الصحابة\" ١/ ٢٢٤ - ٢٢٥ (٨٤)، \"الاستيعاب\" ١/ ١٧٠ - ١٧٢ (٢١)، \"أسد الغابة\" ١/ ٧٩ - ٨١ (٨٤)، \"الإصابة\" ١/ ٣١ (٨٩).\n(^٣) وهم: أسامة بن شريك، وأسامة بن عمير، وأسامة بن أخدري، وأسامة بن خزيم، وأسامة بن مالك، وأسامة بن عمرو الليثي، وأسامة الحنفي. وانظر ترجمتهم في: \"معجم الصحابة\" لابن قانع ١/ ٢٢٣ - ٢٢٧، \"معرفة الصحابة\" ١/ ٢٢٥ - ٢٢٩ (٨٥ - ٨٧)، \"الاستيعاب\" ١/ ١٧٢ - ١٧٣ (٢٢ - ٢٥)، \"أسد الغابة\" ١/ ٧٩، ٨١ - ٨٣ (٨٢ - ٨٣، ٨٥ - ٨٧)، \"الإصابة\" ١/ ٣٠ - ٣٢ (٨٧ - ٩٣).\n(^٤) في (ج): ابن الزبير، والثابت في كتب التراجم إما: آل الزبير، أو: الزبير.","vol":"4","page":63},{"text":"روى عن كريب، وأم خالد الصحابية وغيرهما. وعنه مالك، والسفيانان وغيرهم، وكان من (المتقنين) (^١) الثقات. مات سنة إحدى وأربعين ومائة، ومغازيه أصح المغازي كما قاله مالك، وليس في الكتب الستة من اسمه موسى بن عقبة غيره (^٢).\nالثالث: هذا الإسناد كل رجاله في الصحيحين وباقي الكتب الستة، إلا القعنبي، فإن ابن ماجه لم يخرج له، وكل رجاله مدنيون.\nالرابع: في بيان الأماكن الواقعة فيه.\nأما (عرفة) فهو موضع الوقوف -زاده الله شرفًا- سميت بذلك؛ لأن آدم عرف حواء بها، فإن الله أهبط آدم بالهند وحواء بجدة؛ فتعارفا في الموقف، أو لأن جبريل عَرَّفَ إبراهيم المناسك هناك، أو للجبال التي فيها، والجبال هي الأعراف، وكل ناتٍ فهو عرف، ومنه عرف الديك، أو لأن الناس يعترفون فيها بذنوبهم. ويسألون غفرانها فتغفر، أقوال. والمشهور صرف عرفات (^٣).\nو(الشعب) -بكسر الشين- الطريق في الجبل (^٤).\nو(المزدلفة) (^٥) -بضم الميم- من الازدلاف وهو التقرب أو الاجتماع،\n_________\n(^١) في الأصل: المفتين، والمثبت من (ج).\n(^٢) انظر: \"التاريخ الكبير\" ٧/ ٢٩٢ (١٢٤٧)، \"معرفة الثقات\" ٢/ ٣٠٥ (١٨٢٠)، \"الجرح والتعديل\" ٨/ ١٥٤ (٦٩٣)، \"الثقات\" ٥/ ٤٠٤، \"تهذيب الكمال\" ٢٩/ ١١٥ - ١٢٢ (٦٢٨٢)، \"سير أعلام النبلاء\" ٦/ ١١٤ - ١١٨.\n(^٣) وذكر الحموي أن عرفة وعرفات واحد عند أكثر أهل العلم. انظر: \"معجم البلدان\" ٤/ ١٠٤ - ١٠٥.\n(^٤) ورد بهامش الأصل: من خط المصنف في الهامش، قاله ابن التين.\n(^٥) المزدلفة: اختلف فيها لم سميت بذلك؟ فقيل: لازدلاف الناس في منى بعد الإفاضة، وقيل: لاجتماع الناس بها، وقيل: لازدلاف آدم وحواء بها أي: =","vol":"4","page":64},{"text":"ومن الأول قوله تعالى: ﴿وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ (٩٠)﴾ [الشعراء: ٩٠] أي: قربت.\nومن الثاني قوله تعالى: ﴿وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ (٦٤)﴾ [الشعراء: ٦٤]، أي: جمعناهم، وكذلك قيل لمزدلفة: جَمْع.\nالخامس: في ألفاظه ومعانيه:\nقوله: (ثُمَّ تَوَضَّأ وَلَمْ يُسْبغِ الوُضُوءَ). أي: لم يكمله، بل توضأ مرة مرة سابغة أو خفف استعمال الماء بالنسبة (إلى) (^١) غالب عاداته، ويؤيده رواية إبراهيم بن عقبة، عن كريب قال: فتوضأ وضوءًا ليس بالبالغ (^٢).\nوفي \"صحيح مسلم\": فتوضأ وضوءًا خفيفًا (^٣).\nوقوله بعده: (فَأَسْبَغَ الوُضُوءَ). أي: أكمله، ولا خلاف في هذا أنه الوضوء الشرعي، وأما الأول فاختلف فيه، فقيل: إنه الشرعي مرة مرة كما أسلفناه، وقيل: اللغوي. أي: اقتصر عَلَى بعض الأعضاء، وهو بعيد.\nوأبعد منه أن المراد به الاستنجاء، كما قاله عيسى بن دينار وجماعة، ومما يوهنه رواية البخاري الآتية في باب: الرجل يوضى صاحبه، أنه - ﷺ - عدل إلى الشعب فقضى حاجته، فجعلت أصب الماء عليه ويتوضأ (^٤)، ولا يجوز أن يصُب عليه أسامة إلا وضوء الصلاة؛ لأنه كان لا يقرب منه أحد وهو عَلَى حاجته، وأيضًا فقد قَالَ أسامة\n_________\n= لاجتماعهما. انظر: \"معجم البلدان\" ٥/ ١٢٠.\n(^١) في (ج): على.\n(^٢) \"صحيح مسلم\" (١٢٨٠) كتاب: الحج، باب: الإفاضة من عرفات إلى المزدلفة.\n(^٣) \"صحيح مسلم\" (١٢٨٠/ ٢٦٦)، باب: بيان استحباب إدامة الحاج التلبية.\n(^٤) سيأتي برقم (١٨١).","vol":"4","page":65},{"text":"(عقب) (^١) ذَلِكَ: الصلاة يا رسول الله. ومحال أن يقول لَهُ: الصلاة، ولم يتوضأ وضوء الصلاة، وأبعد من قَالَ: إنما لم يسبغه؛ لأنه ج يرد أن يصلي به، ففعله ليكون مستصحبًا للطهارة في مسيره، فإنه كان في (عامة) (^٢) أحواله عَلَى طهر. وقال أبو الزناد: إنما لم يسبغه ليذكر الله؛ لأنهم يكثرون منه عشية الدفع من عرفة.\nوقال غيره: إنما فعله؛ لإعجاله الدفع إلى المزدلفة، فأراد أن يتوضأ وضوءًا يرفع به الحدث، لأنه كان - ﷺ - لا يبقى بغير طهارة، وكذا قَالَ الخطابي: إنما ترك إسباغه حتَّى نزل الشعب؛ ليكون مستصحبًا للطهارة في طريقه، وتجوّز فيه؛ لأنه لم يرد أن يصلي به، فلما نزل وأرادها أسبغه.\nوقوله: (\"الصَّلَاةُ أَمَامَكَ\") أي: سنة الصلاة تأخير المغرب إلى المزدلفة؛ لتجمع مع العشاء. وقال الخطابي: المراد أن موضع هذِه الصلاة المزدلفة، وهو أمامه. قَالَ: وهو تخصيص لعموم الأوقات المؤقتة للصلوات الخمس بفعله - ﷺ - (^٣). وفيما قاله من التخصيص نظر، ولم يعلم أسامة هذِه السنة؛ لأنه - ﷺ - أول من سنها في حجة الوداع.\nوقوله: (ثُمَّ أَنَاخَ كُلُّ إِنْسَانٍ بَعِيرَهُ)، كأنهم فعلوا ذَلِكَ خشية ما يحصل منها من التشويش بقيامها.\nالسادس: في فوائده:\nالأولى: جمع التأخير بمزدلفة وهو إجماع (^٤)، لكنه عند جمهور أصحابنا بسبب السفر، فالمزدلفي لا يجمع، وعند أبي حنيفة ومالك\n_________\n(^١) في (ج): عقيب.\n(^٢) في (ج): غاية.\n(^٣) \"أعلام الحديث\" للخطابي ١/ ٢٣٤ - ٢٣٥.\n(^٤) نقله ابن عبد البر في \"الإجماع\" ص ١٦٩ مسألة (٣٧١).","vol":"4","page":66},{"text":"أنه بسبب النسك فيجمع، وإنما يؤخر إِذَا لم يخرج وقت اختيار العشاء، فإن خافه فالأفضل التقديم، كما قاله جماعات من أصحابنا، وسيأتي بسطه في بابه إن شاء الله تعالى.\nالثانية: عدم وجوب الموالاة في جمع التأخير، فإنه وقع الفصل بينهما بإناخة كل إنسان بعيره في منزله.\nالثالثة: الإقامة لكل من صلاتي الجمع، وحكى ابن التين عن ابن عمر: أنه يصلي بإقامة واحدة (^١). ويبعد أن يكون المراد بالإقامة هنا الشروع فيها وفعلها بأحكامها.\nالرابعة: لم يذكر هنا الأذان لها، والصحيح عند أصحابنا أنه يؤذن للأولى، وبه قَالَ أحمد، وأبو ثور، وعبد الملك بن الماجشون المالكي، والطحاوي الحنفي. وقال مالك: يؤذن ويقيم للأولى، ويؤذن ويقيم للثانية. وهو محكي عن عمر، وابن مسعود، وقال أبو حنيفة وأبو يوسف: أذان وإقامة واحدة. وللشافعي وأحمد قول أنه يصلي كل واحدة بإقامة بلا أذان، وهو محكي عن القاسم بن محمد وسالم. وقال الثوري: يصليهما جميعًا بإقامة واحدة (^٢)، وقد أسلفناه عن ابن عمر.\nالخامسة: أفضلية تأخير المغرب إلى العشاء، قَالَ أصحابنا: فلو\n_________\n(^١) رواه مسلم (١٢٨٨) وفي آخره أن ابن عمر قال: هكذا صلى بنا رسول الله - ﷺ - في هذا المكان. بينما سيأتي خلاف ذلك عنه عند البخاري برقم (١٠٩٢)، (١٦٧٣) حيث قال ابن عمر فيه: جمع النبي - ﷺ - بين المغرب والعشاء بجمع، كل واحدة منهمابإقامة .. \" الحديث فانظره.\n(^٢) انظر: \"البيان\" ٢/ ٦١، \"عقد الجواهر الثمينة\" ١/ ٨٨ - ٨٩، \"المغني\" ٢/ ٧٧ - ٧٨.","vol":"4","page":67},{"text":"جمع بينهما في وقت المغرب في أرض عرفات أو في الطريق أو في موضع آخر، أو صلى كل صلاة في وقتها جاز جميع ذَلِكَ، وإن خالف الأفضل، هذا مذهبنا.\nوبه قَالَ جماعة من الصحابة والتابعين، وقاله الأوزاعي، وأبو يوسف، وأشهب، وفقهاء أصحاب الحديث.\nوقال أبو حنيفة وغيره من الكوفيين: يشترط أن يصليهما بالمزدلفة ولا يجوز قبلها. وقال مالك: لا يجوز أن يصليهما قبلها إلا من به -أو بدابته- عذر، فله أن يصليهما قبلها بشرط كونه بعد مغيب الشفق، وحكى ابن التين عن \"المدونة\" أنه يعيد إِذَا صلى المغرب قبل أن يأتي المزدلفة، أو جمع بينها وبين العشاء بعد مغيب الشفق وقبل أن يأتيها.\nوعن أشهب المنع إلا أن يكون صلى قبل مغيب الشفق، فيعيد العشاء بعدها أبدًا، وبئس ما صنع.\nوقيل: يعيد العشاء الآخرة فقط. وقال في \"المعونة\": إن صلى المغرب بعرفة في وقتها فقد ترك الاختيار والسنة، وتجزئه خلافًا لأبي حنيفة. قَالَ أشهب: وإذا أسرع فوصل المزدلفة قبل مغيب الشفق جمع، وإن قضى الصلاتين قبل مغيبه، وخالفه ابن القاسم فقال: لا يجمع حتى يغيب.\nالسادسة: تنبيه المفضولِ الفاضلَ إِذَا خاف عليه النسيان لما كان فيه من الشغل؛ لقول أسامة: الصلاة يا رسول الله.\nالسابعة: في قوله: (فَتَوَضَّأَ، فَأَسْبَغَ الوُضُوءَ). أن الوضوء عبادة وإن لم يصلِّ به -يعني: بالأول- نبه عليها الخطابي (^١)، وقد قَالَ بعضهم: من\n_________\n(^١) \"أعلام الحديث\" للخطابي ١/ ٢٣٦.","vol":"4","page":68},{"text":"توضأ ثمَّ أراد أن يجدد وضوءه قبل أن يصلي ليس لَهُ ذَلِكَ، لأنه لم يوقع به عبادة، ويكون كمن زاد عَلَى ثلاث في وضوء واحد، وهو الأصح عند أصحابنا، ولا يسن تجديده إلا إِذَا صلى بالأول صلاة فرضًا كانت أو نفلًا.\nالثامنة: ظاهر الحديث أنهم صلوا قبل حط رحالهم، وقد جاء مصرحًا به في رواية أخرى في \"الصحيح\" (^١)، ووافق مالك في الأمر الخفيف، وقال في المحامل والزوامل: يبدأ بالصلاة قبلها.\nوقال أشهب: له أن يحط رحله قبل أن يصلي، وبعد المغرب أحب إلي ما لم تكن دابته معقلة، ولا يتعشى قبل المغرب وإن خفف عشاءه، ولا يتعشى بعدها وإن كان عشاؤه خفيفًا، وإن طال فبعد العشاء أحب إليَّ.\nالتاسعة: ترك النافلة في السفر، كذا استنبطه المهلب من قوله: ولم يصل بينهما. ولذلك قَالَ ابن عمر: لو كنت مسبحًا لأتممت (^٢).\nوقال غيره: لا دلالة فيه؛ لأن الوقت بين الصلاتين لا يتسع لذلك، ألا ترى أن بعضهم قَالَ: لا يحطون رواحلهم تلك الليلة حتَّى يجمعوا.\nومنهم من قَالَ: يحط بعد الأولى، مع ما في ترك الرواحل بأوقارها ما نهي عنه من تعذيبها، ولم يتابع ابن عمر عَلَى قوله، والفقهاء متفقون عَلَى اختيار التنفل في السفر.\n_________\n(^١) \"صحيح مسلم\" (١٢٨٠/ ٢٧٩) كتاب: الحج، باب: الإفاضة من عرفات إلى المزدلفة.\n(^٢) رواه مسلم (٦٨٩) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصدها.\nوابن ماجه (١٠٧١)، وعبد الرزاق ٢/ ٥٥٧ (٤٤٤٣)، وأبو يعلى ١٠/ ١٥٦ (٥٧٧٨)، وابن خزيمة ٢/ ٢٤٦ (١٢٥٧).","vol":"4","page":69},{"text":"قَالَ ابن بطال: وقد تنفل رسول الله - ﷺ - (^١) راجلًا وراكبًا (^٢).\nالعاشرة: جواز التنفل بين صلاتي الجمع كذا استدل به القرطبي في \"مفهمه\" قَالَ: وهو قول ابن وهب قَالَ: وخالفه بقية أصحابنا فمنعوه (^٣).\nقُلْتُ: وهو جائز عندنا في جمع التأخير ممتنع في جمع التقديم، والحديث ناصٌّ عَلَى أنه لم يصل بينهما، ولعل القرطبي أخذه. من إناخة البعير بينهما.\nالحادية عشرة: الدفع من عرفة إلى مزدلفة راكبًا.\nالثانية عشرة: نقل أفعاله والاعتناء بها ليتبع.\nالثالثة عشرة: الاستنجاء من البول لغير صلاة تنظفًا وقطعًا لمادته قاله الداودي، وكأنه حمل الوضوء الأول فيه عَلَى الاستنجاء، وليس بجيد لما أسلفناه.\nالرابعة عشرة: ترك إسباغ الوضوء عند البول إِذَا لم تجئ الصلاة قاله أيضًا، وفيه نظر أيضًا.\nالخامسة عشرة: تخصيص العموم قاله الخطابي، وقد سلف ما فيه.\nالسادسة عشرة: قَالَ الخطابي أيضًا: فيه دلالة (أيضًا) (^٤) عَلَى أنه\n_________\n(^١) ورد بهامش (س) ما نصه: لا يصح الاستدلال على ابن عمر من تنفل الشارع في السفر إلا إذا ثبت أن الذي تنفله راتبًا، وأما مطلق النفل فلا يمنع منه ابن عمر وهو قائل باستحبابه، لكن مما يستدل به على ابن عمر صلاته ﵇ راتبة الصبح يوم الوادي وسنة الصبح يوم الفتح، ولعل ابن عمر لم يره -﵇- تنفل في السفر، والله أعلم.\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٢٢٩.\n(^٣) انظر: \"المفهم\" ٣/ ٣٩١، وجاء هذا القول عن ابن حبيب، وليس قول ابن وهب كما قال المصنف.\n(^٤) ساقطة من (ج).","vol":"4","page":70},{"text":"لا يجوز أن يصليها الحاج إِذَا أفاض من عرفة حتَّى يبلغها ويجمع بينهما، ولو أجزأ غير ذَلِكَ لما أخرها - ﷺ - عن وقتها المؤقت لها في سائر الأيام (^١). وفيما ذكره نظر أيضًا، فإنه إنما أخرها لأجل الجمع.\nالسابعة عشرة: قَالَ أيضًا: استدل به الشافعي عَلَى أن الفوائت لا يؤذن لها لكن يقام (^٢)، وكأن وجهه أنها تشبه الفائتة، وإلا فإذا أخرها فهي أداء عَلَى الصواب، لأجل العذر المرخص.\nالثامنة عشرة: قَالَ فيه أيضًا: إن يسير العمل إِذَا (تخلل) (^٣) بين الصلاتين لا يقطع نظم الجمع بينهما، لما ذكر من إناخة كل واحد بعيره بينهما، ولكن لا يتكلم بين الصلاتين، وما ذكره ماشٍ عَلَى من يشترط الموالاة في جمع التأخير، والأصح عند أصحابنا خلافه.\nالتاسعة عشرة: قَالَ: في وضوئه الأول لغير الصلاة دلالة عَلَى أن الوضوء نفسه عبادة وقربة، وإن لم يصل به، وكان - ﷺ - يقدم الطهارة إِذَا أوى إلى فراشه؛ ليكون مبيته عَلَى طهر (^٤).\nالعشرون: قَالَ المهلب: فيه اشتراك وقت المغرب والعشاء، وأن وقتهما واحد (^٥). وقال غيره: المراد بالنسبة إلى الجمع (^٦).\n_________\n(^١) \"أعلام الحديث\" ١/ ٢٣٤ - ٢٣٥.\n(^٢) انظر: \"البيان\" ٥٩/ ١.\n(^٣) في (ج): تملك.\n(^٤) انظر: الفوائد السابقة في \"أعلام الحديث\" ١/ ٢٣٤ - ٢٣٥.\n(^٥) كما في \"شرح ابن بطال\" ١/ ٢٢٩.\n(^٦) ورد بهامش (س) ما نصه: ثم بلغ في التاسع بعد الثلاثين كتبه مؤلفه.","vol":"4","page":71},{"text":"<span data-type='title' id=toc-308>٧ - باب غَسْلِ الوَجهِ بِالْيَدَيْنِ مِن غَرفَةٍ وَاحِدَةٍ</span>\n١٤٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ قَالَ: أَخْبَرَنَا أَبُو سَلَمَةَ الُخزَاعِيُّ مَنصُورُ بْنُ سَلَمَةَ قَالَ: أَخْبَرَنَا ابن بِلَالٍ -يَعْنِي سُلَيْمَانَ- عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابن عَبَّاسِ، أَنَّهُ تَوَضَّأَ فَغَسَلَ وَجْهَهُ، أَخَذَ غَرفَةً مِنْ مَاءٍ، فَمَضْمَضَ بِهَا وَاسْتَنْشَقَ، ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ، فَجَعَلَ بِهَا هَكَذَا، أَضَافَهَا إِلَى يَدِهِ الأُخْرى، فَغَسَلَ بِهِمَا وَجْهَهُ، ثُمَّ أَخَذَ غَرْفَة مِنْ مَاءٍ، فَغَسَلَ بِهَا يَدَهُ اليُمْنَى، ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ، فَغَسَلَ بِهَا يَدَهُ اليُسْرى، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ فَرَشَّ عَلَى رِجْلِهِ اليُمْنَى حَتَّى غَسَلَهَا، ثُمَّ أَخَذَ غَرفَةً أُخْرى، فَغَسَلَ بِهَا رِجْلَهُ -يَعْنِي: اليُسْرى- قَالَ هَكَذَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - يتَوَضّأُ. [فتح ١/ ٢٤٠]\nحَدثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أنا أَبُو سَلَمَةَ الخُزَاعِيُّ مَنْصُورُ بْنُ سَلَمَةَ، أنا ابن بِلَالٍ -يَعْنِي سُلَيْمَانَ- عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابن عَبَّاسٍ، أَنَّهُ تَوَضَّأَ فَغَسَلَ وَجْهَهُ، أَخَذَ غَرْفَةً مِنْ مَاءٍ فَمَضْمَضَ (^١) بِهَا وَاسْتَنْشَقَ، ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ، فَجَعَلَ بِهَا هَكَذَا، أَضَافَهَا إلى يَدِهِ الأُخْرى، فَغَسَلَ بها (^٢) وَجْهَهُ، ثُمَّ أَخَذَ غرْفَةً مِنْ مَاءٍ، فَغَسَلَ بِهَا يَدَهُ اليُمْنَى، ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ، فَغَسَلَ بِهَا يَدَهُ اليُسْرى، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ فَرَشَّ على رِجْلِهِ اليُمْنَى حَتَّى غَسَلَهَا، ثُمَّ أَخَذَ غَرْفَةً أُخْرى، فَغَسَلَ بِهَا رِجْلَهُ -يَعْنِي: اليُسْرى- ثمَّ قَالَ هَكَذَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَتَوَضَّأُ.\n_________\n(^١) علم عليها الناسخ بإشارة نسخة، وكتب في الهامش: واستنثر.\n(^٢) علم عليها الناسخ أن في نسخة (بهما) وكتب (بها).","vol":"4","page":72},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري منفردًا به عن مسلم، ولم يخرج مسلم عن ابن عباس في صفة الوضوء شيئًا.\nثانيها: في التعريف برواته:\nوقد سلف التعريف بابن عباس وعطاء وزيد.\nوأما سليمان بن بلال فهو أبو محمد مولى آل أبي بكر، روى عن عبد الله بن دينار وغيره. وعنه ابنه أيوب ولوين وغيرهما.\nوكان بربريًّا جميلًا حسن الهيئة عاقلًا متقنًا ثقة إمامًا، وولي خراج المدينة. مات سنة اثنتين وسبعين ومائة، وقيل: سنة سبع وسبعين، وقد سلف أيضًا في باب: أمور الإيمان (^١).\nوأما أبو سلمة منصور (خ. م. س) بن سلمة الخزاعي البغدادي الحافظ، روى عن مالك وغيره. وعنه الصاغاني وغيره.\nمات سنة سبع أو تسع ومائتين وقيل: سنة عشر (^٢).\nوأما محمد بن عبد الرحيم (خ. د. ت. س) فهو أبو يحيى الحافظ،\n_________\n(^١) سبقت ترجمته في حديث رقم (٩).\n(^٢) منصور بن سلمة بن عبد العزيز بن صالح، أبو سلمة الخزاعي البغدادي.\nقال أبو بكر الأعين: سمعت أحمد بن حنبل يقول: أبو سلمة الخزاعي من متثبتي بغداد. وقال أبو بكر بن أبي خيثمة، عن يحيى بن معين: ثقة، وقال الدارقطني: أبو سلمة الخزاعي أحد الثقات الحفاظ الرفعاء الذين كانوا يسألون عن الرجال.\nانظر: \"الطبقات الكبرى\" ٧/ ٣٤٥، \"التاريخ الكبير\" ٧/ ٣٤٨ (١٥٠٢)، \"الجرح والتعديل\" ٨/ ١٧٣ (٧٦٣)، \"الثقات\" ٩/ ١٧٢، \"تهذيب الكمال\" ٢٨/ ٥٣٠ - ٥٣٢ (٦١٩٤).","vol":"4","page":73},{"text":"صاعقة؛ لقب بذلك لحفظه.\nروى عن يزيد بن هارون، وروح، وطبقتهما.\nوعنه البخاري، وأبو داود، والترمذي، والنسائي، وابن صاعد، والمحاملي، وخلق. وكان بزازًا، مات سنة خمس وخمسين ومائتين (^١).\nثالثها:\nهذا الحديث مما شاهده ابن عباس من رسول الله - ﷺ - وهي معدودة.\nقَالَ الداودي: الذي صح مما سمع من النبي - ﷺ - اثنا عشر حديثًا، وحكى غيره، عن غندر عشرة أحاديث. وعن يحيى القطان، وأبي داود: تسعة.\nووقع في \"المستصفى\" للغزالي: أن ابن عباس مع كثرة روايته، قيل: إنه لم يسمع من النبي - ﷺ - إلا أربعة أحاديث لصغر سنه، وصرح بذلك في حديث: \"إنما الربا في النسيئة\" (^٢) وقال: حَدَّثَنِي به أسامة بن زيد، ولما روى حديث قطع التلبية حين رمى جمرة العقبة (^٣) قَالَ: حَدَّثَنِي به أخي الفضل (^٤).\n_________\n(^١) محمد بن عبد الرحيم بن أبي زهير أبو يحيى القرشي العدوي.\nقال عبد الرحمن بن أبي حاتم: كتب عنه أبي بمكة، وسئل عنه، فقال: صدوق.\nوقال عبد الله بن أحمد بن حنبل، والنسائي: ثقة.\nوقال ابن صاعد: حدثنا أبو يحيى الثقة الأمين. وقال الحافظ أبو بكر الخطيب: كان متقنا، ضابطًا عالمًا، حافظًا.\nانظر: \"الجرح والتعديل\" ٨/ ٩ (٣٣)، \"الثقات\" ٩/ ١٣٢، \"تاريخ بغداد\" ٢/ ٣٦٣ - ٣٦٤، \"تهذيب الكمال\" ٢٦/ ٥ - ٨ (٥٤١٧).\n(^٢) سيأتي برقم (٢١٧٨) كتاب: البيوع، باب: الدينار بالدينار نساءً.\n(^٣) سيأتي برقم (١٦٨٥) كتاب: الحج، باب: التلبية والتكبير غداة النحر.\n(^٤) انظر: \"المستصفى\" ١/ ٣١٩ - ٣٢٠.","vol":"4","page":74},{"text":"رابعها: في ألفاظه:\nمعنى (أَضَافَهَا إلى يَدِهِ الأُخْرى):. جعل الماء الذي في يده في يديه جميعًا، فإنه أمكن في الغسل.\nوقوله: (فَرَشَّ على رِجْلِهِ اليُمْنَى حَتَّى غَسَلَهَا) أي: صبه قليلًا قليلًا حتَّى صار غسلًا.\nوقوله: (فَغَسَلَ بِهَا رِجْلَهُ): -يعني: اليسرى- هو بغين معجمة ثمَّ سين مهملة كذا رأيناه في الأصول، وقال ابن التين: رويناه بالعين غير معجمة، ولعله عد الرجلين بمنزلة العضو الواحد، فكأنه كرر غسله؛ لأن الغسل هو الشرب الثاني: ثمَّ قَالَ: وقال الحسن: أراه (فعل) فسقطت السين.\nقُلْتُ: وهذا كله غريب والصواب ما أسلفناه.\nخامسها: في فوائده:\nالأولى: الوضوء مرة، وهو إجماع كما أسلفناه في أوائل الوضوء، وشذ من قَالَ: فرض مغسول الوضوء التثليث، وهذِه القولة حكاها ابن التين هنا، وأسلفنا حكايتها عن غيره في الموضع المشار إليه.\nالثانية: الجمع بين المضمضة والاستنشاق بغرفة بغرفة، وهو أفضل من الفصل، وسيأتي في حديث عبد الله بن زيد أنه جمع بينهما ثلاث مرات من غرفة واحدة (^١)، وهو الذي صحت به الأحاديث، وحديث الفصل أخرجه أبو داود في \"سننه\" (^٢) ولا يصح.\n_________\n(^١) سيأتي برقم (١٩١).\n(^٢) انظر: \"سنن أبي داود\" (١٣٩)، والبيهقي ١/ ٥١ ونصُّه: دخلت -يعني: على النبي - ﷺ - وهو يتوضأ والماء يسيل من وجهه ولحيته على صدره، فرأيته يفصل بين المضمضه والاستنشاق، وقال الألباني في \"ضعيف أبي داود\" (١٨): ضعيف.","vol":"4","page":75},{"text":"الثالثة: البداية بالميامن، وهو سنة بالإجماع كما نقله ابن المنذر وغيره، ومن نقل خلافه فقد غلط، ثمَّ هذا بالنسبة إلى اليد والرجل، أما الخدان والكفان فيطهران دفعة واحدة، وكذا الأذنان عَلَى الأصح عند الشافعية.\nالرابعة: أخذ الماء للوجه باليد، وفي رواية للبخاري ومسلم في حديث عبد الله بن زيد: ثمَّ أدخل يده فغسل وجهه ثلاثًا (^١)، وفي رواية للبخاري: ثمَّ أدخل يديه بالتثنية (^٢).\nوهما وجهان للشافعية، وجمهورهم عَلَى الثاني.\nوقال زاهر السرخسي: إنه يغرف بكفه اليمنى، ويضع ظهرها عَلَى بطن كفه اليسرى، ويصبه من أعلى جبهته، وحديث الباب قد يدل له.\nالخامسة: قَالَ ابن بطال فيه أن الماء المستعمل في الوضوء طاهر مطهر، وهو قول مالك والثوري، قَالَ: والحجة لذلك أن الأعضاء كلها إِذَا غسلت مرة مرة، فإن الماء إذا لاقى أول جزء من أجزاء العضو فقد صار مستعملًا ثمَّ يمره عَلَى كل جزء بعده وهو مستعمل فيجزئه، فلو كان الماء المستعمل لا يجوز لم يجز الوضوء مرة مرة، ولما أجمعوا أنه جائز استعماله في العضو الواحد كان في سائر\n_________\n(^١) سيأتي برقم (١٨٦) باب: غسل الرجلين إلى الكعبين، وبرقم (١٩٢)، باب: مسح الرأس مرة. وبرقم (١٩٩)، باب: الوضوء من التور.\nومسلم (٢٣٥) كتاب: الطهارة، باب: في وضوء النبي - ﷺ -.\n(^٢) قال ابن حجر في \"الفتح\" ١/ ٢٩٤: وقع في رواية ابن عساكر وأبي الوقت من طريق سليمان بن بلال: ثم أدخل يديه، بالتثنية، وليس ذلك في رواية أبي ذر ولا الأصيلي ولا في شيء من الروايات خارج الصحيح، قاله النووي. اهـ. وانظر: \"صحيح مسلم بشرح النووي\" ٣/ ١٢٢.","vol":"4","page":76},{"text":"الأعضاء كذلك، وفيما قاله نظر؛ لأن الماء يحكم لَهُ بالاستعمال بعد انفصاله، ومادام مترددًا عَلَى العضو لا يثبت لَهُ حكم الاستعمال (^١).\nتنبيه:\nلم يذكر في هذا الحديث أخذ الماء للرأس؛ فقال بعضهم فيه: مسح الرأس بفضل الذراع. وفي \"سنن أبي داود\" أنه - ﷺ - مسح رأسه من فضل ماء كان في يده (^٢). وهذا قول الأوزاعى، والحسن، وعروة، وقال الشافعي ومالك: لا يجزئه أن يمسح بفضل ذراعيه ولا لحيته. وأجازه ابن الماجشون في بلل اللحية إِذَا نفذ منه الماء. وقال القاضي عبد الوهاب: يشبه أن يكون قول مالك: لا يجزئه، عبارة عن شدة الكراهية (^٣).\n_________\n(^١) انظر: \"شرح ابن بطال\" ١/ ٢٣١ - ٢٣٢.\n(^٢) \"سنن أبي داود\" (١٣٠)، ورواه ابن أبي شيبة ١/ ٢٨ (٢١١)، والطبراني ٢٤/ ٢٦٨ (٦٧٩)، وفي \"الأوسط\" ٣/ ٣٥ - ٣٦ (٢٣٨٩) من حديث الرُّبيِّع، وقال: لم يرو هذا الحديث عن سفيان إلا أبو داود. وقال الألباني في \"صحيح أبي داود\" (١٢١): إسناده حسن.\n(^٣) انظر: \"الذخيرة\" ١/ ٢٦٢.","vol":"4","page":77},{"text":"<span data-type='title' id=toc-309>٨ - باب التَّسمِيَةِ عَلَى كُلِّ حَالٍ وَعِنْدَ الوِقَاعِ</span>\n١٤١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ، يَبْلُغُ النَّبِيَّ - ﷺ - قَالَ: \"لَوْ أَنَّ أَحَدَكُمْ إِذَا أتَى أَهْلَهُ قَالَ: بِسْمِ اللهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا. فَقُضِيَ بَيْنَهُمَا وَلَدٌ، لَمْ يَضُرَّهُ\". [٣٢٧١، ٣٢٨٣، ٥١٦٥، ٦٣٨٨، ٧٣٩٦ - مسلم: ١٤٣٤ - فتح: ١/ ٢٤٢]\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثنَا جَرِير، عَنْ مَنْصُورٍ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ، يَبْلُغُ النَّبِيَّ - ﷺ - قَالَ: \"لَوْ أَنَّ أَحَدَكُمْ إِذَا أتَى أَهْلَه قَالَ: بِسْمِ اللهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا. فَقُضِيَ بَيْنَهُمَا وَلَدٌ، لَمْ يَضُرَّهُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الدعوات عن علي بن المديني أيضًا (^١)، وفي التوحيد عن قتيبة، عن جرير (^٢)؛ وفي صفة إبليس عن موسى بن إسماعيل. عن همام، وعن آدم، عن شعبة (^٣)، وفي النكاح عن سعد بن حفص، عن شيبان، كلهم عن جرير به (^٤)، وقال في عقب حديث آدم: وثنا الأعمش (^٥).\n_________\n(^١) قلت: ما سيأتي في الدعوات برقم (٦٣٨٨) هو عن عثمان بن أبي شيبة، لا عن علي بن المديني، وكذا قال العيني في \"عمدة القاري\" ٢/ ٢٤٩.\n(^٢) سيأتي برقم (٧٣٩٦) كتاب: التوحيد، باب: السؤال بأسماء الله والاستعاذه بها.\n(^٣) سيأتي برقم (٣٢٧١) كتاب: بدء الخلق، باب: صفة إبليس، وبرقم (٣٢٨٣) كتاب: بدء الخلق، باب: صفة إبليس.\n(^٤) سيأتي برقم (٥١٦٥) كتاب: النكاح، باب: ما يقول الرجل إذا أتى أهله.\n(^٥) سيأتي برقم (٣٢٨٣) كتاب: بدء الخلق، باب: صفة إبليس وجنوده.","vol":"4","page":78},{"text":"وأخرجه مسلم في النكاح عن يحيى بن يحيى، وغيره عن جرير، ومن طريق الثوري وغيره عن منصور (^١). لم يرفعه الأعمش ورفعه منصور، وأخرجه الأربعة (^٢) أيضًا.\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا سالم بن أبي الجعد الأشجعي مولاهم الكوفي التابعي، روى عن ابن عباس وابن عمر، وأرسل عن عمر وعائشة. قَالَ أحمد: لم يسمع من ثوبان ولم يلقه. وعنه منصور والأعمش، مات سنة مائة، وهو من الثقات لكنه يرسل ويدلس، وحديثه عن النعمان بن بشير، وعن جابر في البخاري ومسلم وأبي داود عن عبد الله بن عمرو، وابن عمر في البخاري، وعن علي في أبي داود والنسائي (^٣).\n_________\n(^١) مسلم (١٤٣٤) كتاب: النكاح، باب: ما يستحب أن يقوله عند الجماع.\n(^٢) أبو داود (٢١٦١)، والترمذي (١٠٩٢)، والنسائي في \"عمل اليوم والليلة\" (٢٦٦)، وابن ماجه (١٩١٩).\n(^٣) سالم بن أبي الجعد واسمه رافع الأشجعي. روى عن أنس بن مالك، روى عنه ابنه الحسن بن سالم بن أبي الجعد. قال إسحاق بن منصور عن يحيى بن معين، وأبو زرعة والنسائي: ثقة.\nوقال سفيان عن منصور: قلت لإبراهيم: ما لسالم بن أبي الجعد أتم حديثًا منك؟ قال: لأنه كان يكتب.\nوقال عبد الله بن المبارك: أخبرنا مالك بن مغول أنه ذكر له عن سالم بن أبي الجعد أنه كان يعطي، فعاتبته امرأته أم أبان، فقال: لأن أذهب بخير وأترككم بشر أحب إلي من أن أذهب بشر وأترككم بخير.\nوانظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٢٩١، \"التاريخ الكبير\" ٤/ ١٠٧ (٢١٣٢)، \"معرفة الثقات\" ١/ ٣٨٢ (٥٣٨)، \"الجرح والتعديل\" ٤/ ١٨١ (٧٨٥)، \"تهذيب الكمال\" ١٠/ ١٣٠ - ١٣٣ (٢١٤٢).","vol":"4","page":79},{"text":"وأما (منصور) فهو ابن المعتمر أبو عتاب السلمي من أئمة الكوفة.\nروى عن أبي وائل، وزيد بن وهب، وعنه شعبة والسفيانان وخلق. قَالَ: ما كتبت حديثًا قط. مات سنة اثنتين وثلاثين ومائة (^١)، وقد سلف أيضًا في باب إثم من كذب عَلَى النبي - ﷺ -.\nثالثها:\nهذا الإسناد كلهم من رجال الكتب الستة إلا ابن المديني فإن مسلمًا وابن ماجه لم يخرجا له، ورواته ما بين مكي ومدني وكوفي ورازي وبصري.\nرابعها:\n(ما) هنا بمعنى: شيء، فإنها تكون لمن يعقل إِذَا كانت بمعنى الشيءكما نبه عليه ابن التين.\nومعنى \"لم يضره\": لا يكون له عليه سلطان ببركة اسمه جل وعز، بل يكون من جملة العباد المحفوظين المذكورين في قوله تعالى: ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ﴾ [الحجر: ٤٢]، وأبعد من قَالَ إن المراد: لم يصرعه، وكذا قول من قَالَ: لم يطعن فيه عند ولادته.\nواختار الشيخ تقي الدين (القشيري) (^٢) في \"شرح العمدة\" أن المراد: لم يضره في بدنه، وإن كان يحتمل الدين أيضًا، لكن يبعده انتفاء العصمة (^٣). وقال الداودي: لم يضره بأن يفتنه بالكفر.\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٣٧، \"التاريخ الكبير\" ٧/ ٣٤٦ (١٤٩١)، \"الجرح والتعديل\" ٨/ ١٧٧ - ١٧٩ (٧٧٨)، \"الثقات\" ٧/ ٤٧٣، \"تهذيب الكمال\" ٨/ ٥٤٦ - ٥٥٥ (٦٢٠١)، \"جامع التحصيل\" (٨٠٢)، \"شذرات الذهب\" ١/ ١٨٩.\n(^٢) في (ج): الفربري، وهو خطأ.\n(^٣) \"إحكام الأحكام\" ص ٥٨١.","vol":"4","page":80},{"text":"خامسها: في فوائده:\nوهو مطابق لقول الله تعالى حاكيًا عن أم مريم ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ [آل عمران: ٣٦].\nالأولى: استحباب التسمية والدعاء المذكور في ابتداء الوقاع، واستحب الغزالي في \"الإحياء\" أن يقرأ بعد باسم الله ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾ [الإخلاص: ١]، ويكبر ويهلل، ويقول: بسم الله العلي العظيم، اللَّهُمَّ اجعلها ذرية طيبة إن كنت قدرت ولدًا يخرج من صلبي، قَالَ: وإذا قرب الإنزال فقل في نفسك ولا تحرك به شفتيك: الحمد لله الذي خلق من الماء بشرًا (^١).\nالثانية: الاعتصام بذكر الله تعالى ودعائه من الشيطان، والتبرك باسمه، والاستشعار بأن الله تعالى هو الميسر لذلك العمل والمعين عليه.\nالثالثة: الحث عَلَى المحافظة عَلَى تسميته ودعائه في كل حال لم ينه الشرع عنه، حتَّى في حال ملاذ الإنسان، وأراد البخاري بذكره في هذا الباب مشروعية التسمية عند الوضوء، واستغنى عن حديث: \"لا وضوء لمن لم يذكر اسم الله عليه\"؛ لأنه ليس على شرطه وإن كثرت طرقه، وقد طعن فيه الحفاظ، واستدركوا عَلَى الحاكم تصحيحه بأنه انقلب عليه إسناده واشتبه (^٢).\n_________\n(^١) انظر: \"إحياء علوم الدين\" ٢/ ٦٣. ويكتفي بما ورد في السنة لأنه هو المشروع.\n(^٢) هذا شطر حديث عن أبي هريرة قال: قال رسول الله - ﷺ -: \"لا صلاة لمن لا وضوء له، ولا وضوء لمن لم يذكر اسم الله عليه\". رواه أبو داود (١٠١)، وأحمد في \"مسنده\" ٢/ ٤١٨، والحاكم ١/ ١٤٦. وقال: هذا حديث صحيح الإسناد، وقد احتج مسلم بيعقوب بن أبي سلمة الماجشون، واسم أبي سلمة دينار، ولم يخرجاه. والبيهقي ١/ ٤٣. =","vol":"4","page":81},{"text":"وأصح ما في التسمية كما قَالَ البيهقي، واحتج به في \"معرفته\" حديث أنس - ﵁ - أن رسول الله - ﷺ - وضع يده في الإناء الذي فيه الماء وقال: \"توضئوا بسم الله .. \"، (^١) الحديث؛ ويقرب منه حديث: \"كل أمر بال لا يبدأ فيه بذكر الله -وفي لفظ: ببسم الله- فهو أجذم\" (^٢).\n_________\n= واعترض المنذري على تصحيح الحاكم فقال: ليس كما قال، فإنهم رووه عن يعقوب بن سلمة الليثي عن أبيه عن أبي هريرة. وقد قال البخاري وغيره: لا يعرف لسلمة سماع من أبي هريرة، ولا ليعقوب سماع من أبيه. انظر: \"صحيح الترغيب\" ١/ ٢٠٠ (٢٠٣). وقال ابن حجر: رواه الحاكم من هذا الوجه، فقال: يعقوب أبي سلمة. وادعى أنه الماجشون وصححه لذلك، والصواب أنه الليثي. ثم قال: قال ابن الصلاح: انقلب إسناده على الحاكم، فلا يحتج لثبوته بتخريجه له، وتبعه النووي. وقال ابن دقيق العيد: لو سلم للحاكم أنه يعقوب بن أبي سلمة الماجشون، واسم أبي سلمة دينار يحتاج إلى معرفة حال أبي سلمة، وليس له ذكر في شيء من كتب الرجال، فلا يكون أيضًا صحيحًا. \"تلخيص الحبير\" ١/ ٧٢ - ٧٣.\nوالحديث حسنه الألباني كما في \"صحيح أبي داود\" و\"صحيح الترغيب\" (٢٠٣).\nوللحديث شاهد عند الترمذي من طريق رباح بن عبد الرحمن بن أبي سفيان بن حويطب عن جدته عن أبيها. الحديث رواه الترمذي (٢٥). والبيهقي ١/ ٤٣. وقال الترمذي: وفي الباب: عن عائشة وأبي سعيد وأبي هريرة وسهل بن سعد وأنس وقال: قال أحمد بن حنبل: لا أعلم في هذا الباب حديثًا له إسناد جيد.\nقال إسحاق: إن ترك التسمية عامدًا أعاد الوضوء، وإن كان ناسيًا أو متأولًا أجزأه.\nوقال البخاري: أحسن شيء في هذا الباب حديث رباح بن عبد الرحمن. وقال أبو عيسى: ورباح بن عبد الرحمن عن جدته عن أبيها، وأبوها سعيد بن زيد بن عمرو بن نفيل. وقال المنذري: إن الأحاديث التي وردت فيها وإن كان لا يسلم شيء منها من مقال فإنها تتعاضد بكثرة طرقها وتكتسب قوة. والله أعلم.\nوالحديث حسنه الألباني، انظر: \"صحيح الترغيب\" ١/ ٢٠١ (٢٠٤).\n(^١) انظر: \"معرفة السنن والآثار\" ١/ ٢٦٦ (٥٩٢). ورواه النسائي ١/ ٦١ - ٦٢. وقال الألباني في \"صحيح النسائي\": صحيح الإسناد.\n(^٢) بنحوه في \"مسند أحمد\" ٢/ ٣٥٩، وانظر \"إرواء الغليل\" الحديث الأول.","vol":"4","page":82},{"text":"وحاصل ما في التسمية مذاهب:\nأحدها: أنها سنة وليست بواجبة، فلو تركها عمدًا صح وضوؤه، وهو قول مالك والشافعي وأبي حنيفة وجمهور العلماء، وهو أظهر الروايتين عن أحمد (^١)، وعبارة ابن بطال: استحبها مالك وعامة أئمة أهل الفتوى، وذهب بعض من زعم أنه من أهل العلم إلى أنها فرض فيه (^٢).\nثانيها: أنها واجبة، (وهو) (^٣) رواية عن أحمد (^٤)، وقول أهل الظاهر (^٥).\nثالثها: أنها واجبة إن تركها عمدًا بطلت طهارته، وإن تركها سهوًا أو معتقدًا أنها غير واجبة لم تبطل طهارته، وهو قول إسحاق بن راهويه، كما حكاه الترمذي وغيره عنه (^٦).\nرابعها: أنها ليست بمستحبة، وهو رواية عن أبي حنيفة، وعن مالك رواية أنها بدعة، وقال: ما سمعت بهذا؛ يريد: أن يذبح!! وفي رواية: أنها مباحة لا فضل في فعلها ولا في تركها (^٧).\n_________\n(^١) انظر: \"الهداية\" ١/ ١٣، \"عيون المجالس\" ١/ ٩٦، \"المجموع\" ١/ ٣٨٧، \"المغني\" ١/ ١٤٥، ١٤٦، \"عارضة الأحوذي\" ١/ ٤٣.\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٢٣٠ - ٢٣١.\n(^٣) في (ج): وهي.\n(^٤) انظر: \"المغني\" ١/ ١٤٥.\n(^٥) قلت: المنصوص عليه عند ابن حزم أن تسمية الله تعالى على الوضوء تستحب وإن لم يفعل فوضوؤه تام. انظر \"المحلى\" ٢/ ٤٩.\n(^٦) \"سنن الترمذي\" ١/ ٣٨ وانظر: \"مسائل الإمام أحمد برواية إسحاق بن منصور الكوسج\" ١/ ٩٩ (٨٤)، و\"المغني\" ١/ ١٤٦، و\"الإنصاف\" ١/ ٢٧٧، و\"مسائل أحمد برواية السجستاني\" ص ١١٠.\n(^٧) انظر: \"الذخيرة\" ١/ ٢٨٤.","vol":"4","page":83},{"text":"واحتج من أوجبها بالحديث الذي أسلفناه، ولأنها عبادة يبطلها الحدث فوجب في أولها نطق كالصلاة.\nواحتج من لم يوجبها بقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ الآية [المائدة: ٦]، وبقوله: - ﷺ - \"توضأ كما أمرك الله\" (^١).\nوأشباه ذَلِكَ من النصوص الواردة في بيان الوضوء، وليس فيها ذكر التسمية.\nوالجواب عن الحديث من أوجه:\nأحسنها: ضعفه، قَالَ الإمام أحمد: لا أعلم في التسمية حديثًا ثابتًا (^٢).\nثانيها: أنه مقدر بنفي الكمال.\nثالثها: أن المراد بالذكر النية، قاله ربيعة شيخ مالك وغيره، والجواب عن قياسهم من وجهين:\n_________\n(^١) هذا جزء من حديث رفاعة بن رافع، قال: قال رسول الله - ﷺ -: \"إنها لا تتم صلاة أحدكم حتى يسبغ الوضوء كما أمره الله .. \" وفي رواية أخرى \"فتوضأ كما أمرك الله .. \" الحديث.\nرواه أبو داود (٨٥٧ - ٨٦١)، والترمذي (٣٠٢)، والنسائي ٢/ ١٩٣، ٢٢٥، ٢٢٦، وابن الجارود ١/ ١٨٢ - ١٨٣ (١٩٤)، وابن خزيمة ١/ ٢٧٤ (٥٤٥)، وابن حبان ٥/ ٨٨ - ٨٩ (١٧٨٧). والحاكم ١/ ٢٤١ - ٢٤٢.\nوقال: صحيح على شرط الشيخين. ووافقه الذهبي، وصححه الألباني في \"صحيح سنن الترمذي\" (٢٤٧).\nوقال الألباني في \"صحيح أبي داود\" (٨٠٤): إسناده صحيح على شرط البخاري.\n(^٢) انظر: \"مسائل الإمام أحمد\"رواية أبي داود السجستاني ص ١١، و\"برواية الكوسج\" ١/ ٩٩ (٨٤).","vol":"4","page":84},{"text":"أحدهما: أنه منتقض بالطواف، وأنه عبادة لا يجب في آخرها ذكر فلا يجب في أولها كالطواف، وفيه احتراز من سجود التلاوة والشكر.\nثانيها: إنا نقلبه عليهم نقول: عبادة يبطلها الحدث فلم تجب التسمية في أولها كالصلاة. قال ابن بطال: وهذا الذي أوجبها عند الوضوء لا يوجبها عند غسل الجنابة والحيض، وهذا (مناقض) (^١) لإجماع العلماء أن من اغتسل من الجنابة ولم يتوضأ وصلى، أن صلاته تامة (^٢).\nالرابعة: الإشارة إلى ملازمة الشيطان لابن آدم من حين خروجه من ظهر أبيه إلى رحم أمه إلى حين موته -أعاذنا الله منه- فهو يجري منه مجرى الدم (^٣)، وعلى خيشومه إِذَا نام (^٤)، وعلى قلبه إِذَا استيقظ، فإذا غفل وسوس، وإذا ذكر الله خنس (^٥)، ويضرب عَلَى قافية رأسه\n_________\n(^١) في الأصول: يناقض، والمثبت من \"شرح ابن بطال\" ١/ ٢٣١.\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٢٣١.\n(^٣) دل عليه حديث سيأتي برقم (٢٠٣٨ - ٢٠٣٩) كتاب: الاعتكاف، باب: زيارة المرأة زوجها مع اعتكافه.\n(^٤) يشير إلى حديث (٣٢٩٥) كتاب: بدء الخلق، باب: صفة إبليس وجنوده.\n(^٥) علقه البخاري قبل حديث (٤٩٧٧) كتاب: التفسير، باب: سورة الناس، ووصله الطبري في \"تفسيره\" ٣٠/ ٣٥٥، والحاجم في \"المستدرك\" ٢/ ٥٤١، كلاهما من طريق حكيم بن جبير، عن سعيد بن جبير عن ابن عباس بنحوه، وصححه الحاكم ووافقه الذهبي. ورواه الضياء في \"المختارة\" ١٠/ ١٧٥ (١٧٢) من طريق الأعمش عن سعيد بن جبير عن ابن عباس به. وأورده السيوطي في \"الدر المنثور\" ٦/ ٧٧٢، وعزاه إلى ابن أبي الدنيا، وابن جرير وابن المنذر والحاكم وصححه وابن مردويه والبيهقي والضياء في \"المختارة\". وقال الحافظ في \"تغليق التعليق\" ٤/ ٣٨١ - ٣٨٢ بعدما أورد طريق ابن جرير والحاكم: وكذا رواه عتبة، عن القاسم، عن الأعمش، عن حكيم بن جبير، وحكيم ضعيف الحديث. =","vol":"4","page":85},{"text":"إِذَا نام ثلاث عقد: عليك ليل طويل؛ وينحل بالذكر والوضوء والصلاة (^١).\nالخامسة: فيه -كما قَالَ ابن بطال:- الحث على ذكر الله في كل وقت على حال طهارة وغيرها، ورد عَلَى من أنكر ذَلِكَ، وهو قول مروي عن ابن عمر، أنه كان لا يذكر الله إلا وهو طاهر، وروي مثله عن أبي العالية والحسن، وروي عن ابن عباس أنه كره أن يذكر الله على حالين: عَلَى الخلاء، والرجل يواقع أهله (^٢)، وهو قول عطاء، ومجاهد. قال مجاهد: يجتنب الملك الإنسان عند جماعه وعند غائطه (^٣). قَالَ ابن بطال: وهذا الحديث خلاف قولهم (^٤).\nقُلْتُ: لا، فإن المراد بإتيانه أهله إرادة ذَلِكَ، وحينئذ فليس خلاف قولهم، وكراهة الذكر عَلَى غير طهر؛ لأجل تعظيمه.\n_________\n= وقد روي عن منصور، عن سعيد بن جبير وفي إسناده ضعف؛ ثم وصله من طريق منصور عن سعيد بن جبير به. اهـ.\nوقال الحافظ في \"الفتح\" أيضًا ٨/ ٧٤١: ورويناه في \"الذكر\" لجعفر بن أحمد بن فارس من وجه آخر عن ابن عباس، وفي إسناده محمد بن حميد الرازي وفيه مقال. اهـ. وله شاهد من حديث أنج بن مالك مرفوعًا بنحوه رواه أبو يعلى في \"مسنده\" ٧/ ٢٧٩ وقال ابن كثير في \"تفسيره\" ١٤/ ٥٣٠: غريب. أبو نعيم في \"الحلية\" ٦/ ٢٦٨. والبيهقي في \"الشعب\" ١/ ٤٠٢ (٥٤٠)، وقال البوصيري في \"الإتحاف\" ٦/ ٣١٥: هذا إسناد ضعيف لبعض رواته، رواه ابن أبي الدنيا والبيهقي. وضعف الحافظ في \"الفتح\" ٨/ ٧٤٢ إسناد أبي يعلى.\n(^١) دل عليه حديث سيأتي برقم (١١٤٢) أبواب التهجد، باب: عقد الشيطان على قافية الرأس .. إلخ.\n(^٢) روى ذلك الأثر ابن أبي شيبة ١/ ١٠٨ (١٢٢٠)، وابن المنذر في \"الأوسط\" ١/ ٣٤٠ (٢٩١).\n(^٣) روى هذا الأثر ابن المنذر في \"الأوسط\" ١/ ٣٤١.\n(^٤) انظر: \"شرح ابن بطال\" ١/ ٢٣٠.","vol":"4","page":86},{"text":"فروع متعلقة بالجماع:\nلا يكره مستقبل القبلة ولا مستدبرها، لا في البنيان ولا في الصحراء، قاله النووي في \"الروضة\" (^١) من زوائده.\nوقال الغزالي في \"الإحياء\": لا يستقبل القبلة به إكرامًا لها، قَالَ: وليتغطيا بثوب قَالَ: وينبغي أن يأتيها في كل أربع ليال مرة، وأن يزيد وينقص عَلَى حسب حاجتها في التحصين، فإن تحصينها واجب، وإن لم تثبت المطالبة بالوطء، قَالَ: ويكره الجماع في الليلة الأولى من الشهر والأخيرة منه وليلة نصفه، فيقال: إن الشيطان يحضر الجماع في هذِه الليالي (^٢)، ويقال: إنه يجامع، قَالَ: وإذا قضى وطره فليمهل عليها حتَّى تقضي وطرها (^٣).\n_________\n(^١) \"روضة الطالبين\" ١/ ٦٦.\n(^٢) قلتُ: هذِه الكراهة حكم شرعي وليس عليه دليل شرعي من الكتاب والسنة فهي مردودة لقول الله -﷿- في سورة البقرة: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾. [البقرة: ٢٢٣].\n(^٣) \"الإحياء\" ٢/ ٦٤.","vol":"4","page":87},{"text":"<span data-type='title' id=toc-310>٩ - باب: مَا يَقُولُ عِنْدَ الخَلَاءِ</span>\n١٤٢ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: كَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ الخَلَاءَ قَالَ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الخُبُثِ وَالْخَبَائِثِ\". تَابَعَهُ ابن عَرْعَرَةَ، عَنْ شُعْبَةَ. وَقَالَ غُنْدَرٌ، عَنْ شُعْبَةَ: إِذَا أَتَى الَخلَاءَ. وَقَالَ مُوسَى، عَنْ حَمَّاد: إِذَا دَخَلَ. وَقَالَ سَعِيدُ بْنُ زَيدٍ: حَدَّثَنَا عَبْدُ العَزِيزِ: إِذَا أَرَادَ أَنْ يَدْخُلَ. [٦٣٢٢ - مسلم: ٣٧٥ - فتح: ١/ ٢٤٢]\nحَدَّثنَا آدَمُ، ثنَا شُعْبَةُ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: كَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ الخَلَاءَ قَالَ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الخُبُثِ وَالْخَبَائِثِ\". تَابَعَهُ ابن عَرْعَرَةَ، عَنْ شُعْبَةَ. وَقَالَ غُنْدَرٌ، عَنْ شُعْبَةَ: إِذَا أَتَى الخَلَاءَ. وَقَالَ مُوسَى، عَنْ حَمَّادٍ: إِذَا دَخَلَ. وَقَالَ سَعِيدُ بْنُ زَيْدٍ: حَدَّثنَا عَبْدُ العَزِيزِ: إِذَا أَرَادَ أَنْ يَدْخُلَ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في الدعوات أيضًا عن ابن عرعرة، عن شعبة (^١)، وأخرجه مسلم هنا (^٢) والأربعة (^٣).\nوالتعريف برواته سلف خلا سعيد (م. د. ت. ق) بن زيد وهو أبو الحسن (^٤) أخو حماد بن زيد الجهضمي البصري.\nروى عن ابن جدعان وغيره، وعنه عارم ومسلم، واستشهد به البخاري، وأخرج لَهُ أيضًا أبو داود والترمذي وابن ماجه،\n_________\n(^١) سيأتي برقم (٦٣٢٢) كتاب: الدعوات، باب: الدعاء عند الخلاء.\n(^٢) \"صحيح مسلم\" (٣٧٥) كتاب: الحيض، باب: ما يقول إذا أراد دخول الخلاء.\n(^٣) أبو داود (٤، ٥)، الترمذي (٥، ٦)، النسائي ١/ ٢٠، ابن ماجه (٢٩٨).\n(^٤) هكذا بالأصل والصواب: الحسم.","vol":"4","page":88},{"text":"وثقه ابن معين ولينه جماعة. (مات سنة سبع وستين ومائة قبل أخيه حماد) (^١) (^٢).\nوأما (موسى) فهو ابن إسماعيل التبوذكي البصري الحافظ الثقة الثبت، سلف في الوحي، ولما ذكره المزي في \"تهذيبه\" قَالَ: روى عن حماد بن زيد يقال: حديثًا واحدًا، وروى عن حماد بن سلمة تعليقًا (^٣). وقال في آخر ترجمة حماد بن سلمة: وقال البخاري في \"الصحيح\": وقال حماد: إِذَا أقر عند الحاكم رجم. يعني: الزاني (^٤)، وروى لَهُ مسلم مقرونًا بغيره.\nالوجه الثاني: في ألفاظه ومعانيه:\n(كان) في قوله: (كان إِذَا دخل الخلاء) (دالة على) (^٥) الملازمة والمداومة.\n_________\n(^١) من (ج).\n(^٢) سعيد بن زيد، قال عبد الله بن أحمد ابن حنبل، عن أبيه: ليس به بأس، وكان يحيى بن سعيد لا يستمرئه.\nقال علي بن المديني: سمعت يحيى بن سعيد يضعف سعيد بن زيد في الحديث جدًا ثم قال: قد حدثني وكلمته. وقال عباس الدوري، عن يحيى بن معين: ثقة.\nوقال البخاري: حدثنا مسلم قال: حدثنا سعيد بن زيد أبو الحسن صدوق، حافظ.\nوقال ابن حجر: صدوق له أوهام.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٨٧، \"التاريخ الكبير\" ٣/ ٤٧٢ (١٥٧٦)، \"معرفة الثقات\" ١/ ٣٩٩ (٥٩٠)، \"الضعفاء الكبير\" ٢/ ١٠٥ (٥٧٤)، \"الجرح والتعديل\" ٤/ ٢١ (٨٧)، \"تهذيب الكمال\" ١٠/ ٤٤١ - ٤٤٤ (٢٢٧٦)، \"تقريب التهذيب\" (٢٣١٢).\n(^٣) تقدمت ترجمته في حديث رقم (٥).\n(^٤) سيأتي قبل حديث (٧١٧٠) كتاب: الأحكام، باب: الشهادة تكون عند الحاكم.\n(^٥) في (ج): كناية عن.","vol":"4","page":89},{"text":"ومعنى (إِذَا دخل): إِذَا أراده كما صرح به في رواية سعيد (^١)، ويبعد أن يراد به ابتداء الدخول، وإن أبداه القشيري احتمالًا (^٢)، فإن كان المحل الذي يقضي فيه الحاجة غير معد لذلك كالصحراء مثلًا، جاز ذكر الله تعالى في ذَلِكَ المكان، وإن كان معدًّا لذلك كالكنف ففي جواز الذكر فيه خلاف للمالكية، فمن كرهه أوَّل الدخولَ بمعنى: الإرادة؛ لأن لفظة (دخل) أقوى في الدلالة عَلَى الكنف المبنية منها عَلَى المكان البراح، أو لأنه قد بين في حديث آخر أن المراد حيث قَالَ - ﷺ -: \"إن هذه الحشوش محتضرة -أي: للجان والشياطين- فإذا أراد أحدكم الخلاء فليقل: أعوذ بالله من الخبث والخبائث\" (^٣).\nومن أجازه استغنى عن هذا التأويل، وتحمل (دخل) على حقيقتها، وحديث: \"إن هذِه الحشوش محتضرة\". فيه بيان لمناسبة هذا الدعاء المخصوص لهذا المكان المخصوص.\nوقال ابن بطال: المعنى متقارب في قوله: (إِذَا دخل) وفي قوله:\n_________\n(^١) علقه البخاري بعد حديث (١٤٢) في الوضوء، باب: ما يقول إذا دخل الخلاء، ووصله في \"الأدب المفرد\" (٦٩٢)، وصححه الألباني في \"الإرواء\" (٥١).\n(^٢) انظر: \"إِحكام الأحكام\" ص ٩٧.\n(^٣) رواه أبو داود (٦)، وابن ماجه (٢٩٦)، وأحمد ٤/ ٣٦٩، ٣٧٣، والنسائي في \"الكبرى\" ٦/ ٢٣ - ٢٤ (٩٩٠٣ - ٩٩٠٦)، وابن خزيمة (٦٩)، والطبراني ٥/ ٢٠٤ - ٢٠٥ (٥٠٩٩ - ٥١٠٠)، والحاكم ١/ ١٨٧ بإسنادين عن زيد بن أرقم وقال: كلا الإسنادين من شرط الصحيح ولم يخرجاه بهذا اللفظ، وإنما اتفقا على حديث عبد العزيز بن صهيب عن أنس بذكر الاستعاذة فقط، والبيهقي ١/ ٩٦، كلهم عن زيد بن أرقم، قال الألباني في \"صحيح سنن أبي داود\": إسناده صحيح على شرط البخاري.","vol":"4","page":90},{"text":"(إِذَا أراد أن يدخل)، ألا ترى قوله تعالى: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللهِ﴾ [النحل: ٩٨] والمراد: إِذَا أردت أن تقرأ، غير أن الاستعاذة بالله متصلة بالقراءة لا زمان بينهما، وكذا الاستعاذة بالله من الخبث والخبائث لمن أراد الدخول متصلة بالدخول، فلا يمنع من إتمامها في الخلاء مع أن رواية: (إِذَا أتى) أولى من رواية: (إِذَا أراد أن يدخل)؛ لأنها زيادة، فالأخذ بها أولى (^١).\nقُلْتُ: في هذا نظر بل رواية (إِذَا أراد) مبينة لرواية (إِذَا أتى).\nالثالث: (الخلاء) -بفتح الخاء المعجمة وبالمد-: موضع قضاء الحاجة، سمي بذلك لخلائه في غير أوقات قضاء الحاجة، وهو الكنيف، والحش، والمرفق، والمرحاض أيضًا، وأصله: المكان الخالي، ثمَّ كثر استعماله حتَّى تجوز به عن ذلك.\nوأما (الخلى) -بالقصر- فهو الحشيش الرطب، والكلام الحسن أيضًا، وقد يكون خلا مستعملًا في باب الاستثناء، فإن كسرت الخاء مع المد فهو: عيب في الإبل كالحران في الخيل، وانتصب الخلاء عَلَى أنه مفعول به لا على الظرف.\nالرابع: \"اللَّهُمَّ\" الأفصح فيه استعماله بالألف واللام كما وقع في الحديث.\nو\"أعوذ\" معناه: أستجير وأعتصم.\nو\"الخبث\" بضم الخاء قطعًا، والباء مضمومة أيضًا، ويجوز الإسكان، وإن غلَّط الخطابي المحدثين (^٢) فيه، فقد حكاه أبو عبيد\n_________\n(^١) \"شرح ابن بطال\" ١/ ٢٣٣ - ٢٣٤.\n(^٢) \"إصلاح خطأ المحدثين\" ص ٤٨ - ٤٩.","vol":"4","page":91},{"text":"القاسم بن سلام (وغيره) (^١) (^٢)، بل نقله القاضي عياض عن الأكثرين (^٣)، لكن لا يسلم لَهُ ذَلِكَ بل الأكثر عَلَى الضم، وهو جمع خبيث.\n(والخبائث) جمع خبيثة فكأنه استعاذ من ذكران الشياطين وإناثهم، وفيه أقوال أخر ذكرتها في \"شرح العمدة\" (^٤) وأغربها أنه استعاذ من البول والغائط، وكأنه استعاذ من ضررهما، ولا يبعد الاستعاذة من الكفر والشياطين، وسائر الأخلاق الخبيثة والأفعال المذمومة، وإنما جاء بلفظ \"الخبث\" لمجانسة الخبائث.\nالخامس: الظاهر أن سيدنا رسول الله - ﷺ - قَالَ ذَلِكَ؛ إظهارًا للعبودية وتعليمًا للأمة، وإلا فهو - ﷺ - محفوظ من الجن والإنس، وقد ربط عفريتًا عَلَى سارية من سواري المسجد (^٥).\nوفيه: دليل عَلَى مراقبته لربه ومحافظته عَلَى ضبط أوقاته وحالاته واستعاذته عندما ينبغي أن يستعاذ منه، ونطقه بما ينبغي أن ينطق به، وسكوته عندما ينبغي أن يسكت عنده، وقد صح أنه - ﷺ - كان إِذَا خرج من الخلاء قَالَ: \"غفرانك\" (^٦) (^٧) أي: سألت غفرانك عن حالة\n_________\n(^١) من (س).\n(^٢) \"غريب الحديث\" ١/ ٣١١.\n(^٣) \"إكمال المعلم\" ٢/ ٢٢٩.\n(^٤) \"الإعلام\" ١/ ٤٣٣ - ٤٣٤.\n(^٥) سيأتي برقم (٤٦١) كتاب: الصلاة، باب: الأسير أو الغريم يربط في المسجد، وبرقم (١٢١٠) كتاب: العمل في الصلاة، باب: ما يجوز من العمل في الصلاة.\nوبرقم (٣٢٨٤) كتاب: بدء الخلق، باب: صفة إبليس وجنوده.\nوبرقم (٣٤٢٣) كتاب: أحاديث الأنبياء، باب: قول الله ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ﴾.\nوبرقم (٤٨٠٨) كتاب: التفسير، باب: قوله ﴿وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾.\n(^٦) ورد بهامش (س) ما نصه: إشارة إلى حديث عائشة وهو: قول: كنا، وقد صح وذكر الحديث هو في أبي داود وابن ماجه وحسنه الترمذي مع الغرابة، وصححه ابن خزيمة وابن حبان والحاكم، وهو في \"اليوم والليلة\" للنسائي.\n(^٧) رواه أبوداودبرقم (٣٠)، والترمذي برقم (٧)، وقال: هذا حديث حسن غريب. =","vol":"4","page":92},{"text":"شغلتني عن ذكرك، فيختم بالذكر كما ابتدأ به.\nوآخر شيء أنت أول هجعه … وأول شيء أنت عند هبوبي\nوزاد أبو حاتم في أول الذكر: باسم الله (^١)، فيستحب مع التعوذ أيضًا، وصيغة التعوذ: أعوذ بالله. وفي مسلم: \"أعوذ بك\" (^٢)، وفي حديث بإسناد ضعيف: \"اللَّهُمَّ إني أعوذ بك\" (^٣)، والظاهر أنه - ﷺ - جهر بهذِه الاستعاذة.\nالسادس: هذِه الاستعاذة مجمع عَلَى استحبابها، وسواء فيها البنيان والصحراء؛ لأنه يصير مأوى لهم بخروج الخارج، وقبل مفارقته أيضًا لكن في \"البيان\" للعمراني من أصحابنا عن الشيخ أبي حامد الإسفراييني أن ذكر الدخول مختص بالبنيان؛ لأن الموضع لم يصر مأوى الشياطين بعد، فلو نسي التعوذ ودخل فذهب ابن عباس وغيره إلى كراهة التعوذ، وأجازه جماعة، منهم ابن عمر، وقد سلف في الباب قبله.\n_________\n= والنسائي في \"الكبرى\" ٦/ ٢٤ (٩٩٠٧). وابن ماجه برقم (٣٠٠).\nوابن خزيمة في \"صحيحه\" ١/ ٤٨ (٩٠)، وابن حبان ٤/ ٢٩١ (١٤٤٤).\nوالحاكم ١/ ١٥٨، والبيهقي ١/ ٩٧. وصححه الحاكم ووافقه الذهبي.\nوقال الألباني في \"صحيح أبي داود\" (٢٣): صحيح.\n(^١) انظر: \"علل ابن أبي حاتم\" ١/ ٦٣ (١٦٧). عن أنس قال: قال رسول الله - ﷺ -: \"إذا دخل أحدكم الخلاء يقول: باسم الله، اللهم إني أعوذ بك من الخبث .. \" الحديث.\nورواه ابن أبي شيبة ١/ ١١ (٥). والطبراني في \"الدعاء\" ٢/ ٩٥٩ (٣٥٦ - ٣٥٨).\nقال الحافظ ابن حجر في \"نتائج الأفكار\" ١/ ١٩٥ هذا حديث غريب من هذا الوجه.\n(^٢) انظر: \"صحيح مسلم\" (٣٧٥) كتاب: الحيض، باب: ما يقول إذا أراد دخول الخلاء.\n(^٣) رواه ابن ماجه (٢٩٩) وقال الألباني في \"ضعيف ابن ماجه\" (٥٩) ضعيف.","vol":"4","page":93},{"text":"وقال ابن بطال: في الحديث جواز ذكر الله عَلَى الخلاء (^١)؛ وليس كما ذكر إِذَا قلنا: إن المراد بالدخول إرادته. قَالَ: وهذا مما اختلف فيه الآثار، فروي عن النبي - ﷺ - أنه أقبل من نحو بئر جمل فلقيه رجل فسلم عليه، فلم يرد -﵇- حتى تيمم بالجدار، واختلف في ذلك أيضًا العلماء، فروي عن ابن عباس أنه كره أن يذكر الله عند الخلاء، وهو قول عطاء ومجاهد والشعبي، وقال عكرمة: لا يذكر الله فيه بلسانه بل بقلبه. وأجاز ذَلِكَ جماعة من العلماء، روى ابن وهب أن عبد الله بن عمرو بن العاص كان يذكر الله في المرحاض.\nوقال العرزمي: قُلْتُ للشعبي: أعطس وأنا في الخلاء، أحمد الله؟ قَالَ: لا، حتَّى تخرج. فأتيت النخعي فسألته عن ذَلِكَ فقال لي: احمد الله. فأخبرته بقول الشعبي، فقال النخعي: إن الحمد يصعد ولا يهبط. وهو قول ابن سيرين ومالك. قال ابن بطال: وهذا الحديث حجة لمن أجاز ذَلِكَ.\n-قُلْتُ: قَدْ أسلفنا فيه نظرًا- قَالَ: وذكر البخاري في كتاب \"خلق أفعال العباد\"، عن عطاء: الخاتم فيه ذكر الله لا بأس أن يدخل به الإنسان الكنيف أو يلم بأهله وهو في يده لا بأس به (^٢)، وهو قول الحسن. وذكر وكيع عن سعيد بن المسيب مثله.\nقَالَ البخاري: وقال طاوس في المنطقة تكون عَلَى الرجل فيها الدراهم يقضي حاجته: لا بأس بذلك (^٣). وقال إبراهيم: لا بد للناس من نفقاتهم.\n_________\n(^١) انظر: \"شرح ابن بطال\" ١/ ٢٣٢.\n(^٢) \"خلق أفعال العباد\" ص ١٤٣ - ١٤٤ (٣٧٧).\n(^٣) \"خلق أفعال العباد\" ص ١٤٤ (٣٨٢).","vol":"4","page":94},{"text":"وأحب بعض التابعين أن لا يدخل الخلاء بالخاتم فيه ذكر الله (^١).\nقَالَ البخاري: وهذا من غير تحريم يصح (^٢).\nوأما حديث بئر جمل فإنما هو عَلَى الاختيار والأخذ بالاحتياط والفضل؛ لأنه ليس من شرط رد السلام أن يكون عَلَى وضوء، قاله الطحاوي.\nوقال الطبري: إن ذَلِكَ منه كان على وجه التأديب للمسلم عليه أن لا يسلم بعضهم عَلَى بعض على الحدث وذلك نظير نهيه، وهم كذلك أن يحدث بعضهم بعضًا لقوله: \"لا يتحدث المتغوطان عَلَى طوفهما -يعني: حاجتهما- فإن الله يمقت عَلَى ذَلِكَ\" (^٣).\nوروى أبو عبيدة الناجي، عن الحسن، عن البراء أنه سلم عَلَى النبي - ﷺ - وهو يتوضأ فلم يرد عليه شيئًا حتَّى فرغ (^٤).\n_________\n(^١) \"خلق أفعال العباد\" ص ١٤٤ (٣٨٣).\n(^٢) انظر: \"خلق أفعال العباد\" ص ١٤٤ (٣٨٣)، \"شرح ابن بطال\" ١/ ٢٣٢ - ٢٣٤.\n(^٣) رواه أبو داود (١٥). وابن ماجه (٣٤٢). وأحمد ٣/ ٣٦، والنسائي في \"الكبرى\" ١/ ٧٠ (٣٢ - ٣٣)، وابن خزيمة ١/ ٣٩ (٧١)، وقال الألباني: \"ضعيف ابن ماجه\" (٧٦) ضعيف.\n(^٤) رواه الطبراني في \"الأوسط\" ٧/ ٣٥٣ (٧٧٠٦) وقال: لا يروى هذا الحديث عن البراء إلا بهذا الإسناد، تفرد به زيد بن الحباب.\nوذكره الهيثمي في \"المجمع\" ١/ ٢٧٦ وقال: رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه.","vol":"4","page":95},{"text":"<span data-type='title' id=toc-311>١٠ - باب وَضعِ المَاءِ عِنْدَ الخَلَاءِ</span>\n١٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ محمد قَالَ: حَدَّثَنَا هَاشِمُ بْنُ القَاسِمِ قَالَ: حَدَّثَنَا وَرْقَاءُ، عَنْ عُبَيدِ اللهِ بنِ أَبى يَزِيدَ، عَنِ ابن عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺدخَلَ الَخلَاءَ، فَوَضَعتُ لَهُ وَضُوءًا، قَالَ: \"مَنْ وَضَعَ هذا؟ \". فَأُخْبِرَ، فَقَالَ: \"اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ\". [انظر: ٧٥ - مسلم: ٢٤٧٧ - فتح: ١/ ٢٤٤]\nحَدَّثنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنَا هَاشِمُ بْنُ القَاسِمِ ثنَا وَرْقَاءُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ، عَنِ ابن عَبَّاس أَنَّ النَّبِيَّ - ﷺ - دَخَلَ الخَلَاءَ، فَوَضَعْتُ لَهُ وَضُوءًا؛ قَالَ: \"مَنْ وَضَعَ هذا؟ \". فَأُخْبِرَ، فَقَالَ: \"اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ\".\nالكلام عليه من أوجه:\nأحدها: في التعريف برجاله:\nوقد سلف التعريف بابن عباس، وهذا من الأحاديث التي صرح فيها بالسماع من رسول الله - ﷺ -.\nو(عبيد الله) (ع) بن أبي يزيد مكي من الموالي تابعي روى عن ابن عباس وجماعة، وعنه شعبة وجماعة، مات سنة ست وعشرين ومائة عن ست وثمانين سنة (^١).\nو(ورقاء) هو ابن عمر اليشكري أبو عمرو، روى عن عبيد الله هذا وغيره، وعنه الفريابي ويحيى بن آدم، صدوق صالح، وليس في الكتب الستة ورقاء غيره، وكذا ليس في الستة عبيد الله بن أبي يزيد غير الأول،\n_________\n(^١) مولى آل قارظ بن شيبة الكناني.\nقال إسحاق بن منصور، عن يحيى بن معين: ثقة. وكذلك قال علي بن المديني، والعجلي وأبو زرعة والنسائي، ومحمد بن سعد وزاد: كثير الحديث. انظر: \"الطبقات الكبرى\" ٥/ ٤٨١، \"التاريخ الكبير\" ٥/ ٤٠٣ (٣٦٩٧)، \"تهذيب الكمال\" ١٩/ ١٧٨ (٣٦٦٧) \"سير أعلام النبلاء\" ٥/ ٢٤٢ (١٠٤).","vol":"4","page":96},{"text":"نعم، في النسائي عبيد الله بن يزيد الطائفي، عن ابن عباس أيضًا. وعنه سعيد بن السائب وغيره، وثق (^١).\nوأما هاشم (ع) بن القاسم فهو أبو النضر، ولقبه قيصر، الحافظ الثقة.\nروى عن عكرمة وغيره، وعنه أحمد والحارث بن أبي أسامة، وهو صاحب سنة، يفتخر به أهل بغداد، مات سنة سبع ومائتين عن ثلاث وسبعين سنة، وليس في الستة هاشم بن القاسم سواه (^٢)، وفي ابن ماجه وحده هاشم بن القاسم الحرانى شيخه (^٣)، ولا ثالث فيهما سواهما.\n_________\n(^١) ورقاء بن عمر بن كليب، أبو بشر اليشكري وقيل: الشيباني.\nقال أبو داود: قال لي شعبة: عليك بورقاء فإنك لا تلقى بعده مثله حتى ترجع، فقيل لأبي داود: ما يعني بقوله؟ قال: أفضل وأورع وخير منه. وقال أبو حاتم: الرازي صالح.\nقال ابن حجر: لم يخرج له الشيخان من روايته عن منصور بن المعتمر شيئا، وهو محتج به عند الجميع.\nانظر: \"تاريخ بغداد\" ١٣/ ٥١٥ (٧٣٣٦)، \"تهذيب الكمال\" ٣٠/ ٤٣٣ (٦٦٨٤)، \"سير أعلام النبلاء\" ٧/ ٤١٩ (١٥٧)، \"إكمال تهذيب الكمال\" ١٢/ ٢١٢ (٥٠١٨)، \"مقدمة فتح الباري\" ص ٤٤٤.\n(^٢) هاشم بن القاسم، أبو النضر الليثي البغدادي، خراساني الأصل.\nقال الحارث: كان أحمد بن حنبل يقول: أبو النضر شيخنا من الآمرين بالمعروف والناهين عن المنكر. قاك عثمان بن سعيد الدارمي، عن يحيى بن معين: ثقة. وقال العجلي: أبو النضر من الأبناء ثقة. وقال ابن حجر: ثقة ثبت.\nانظر: \"الطبقات الكبرى\" ٧/ ٣٣٥، \"التاريخ الكبير\" ٨/ ٢٣٥ (٦٥٤٠)، \"تهذيب الكمال\" ٣٠/ ١٣٠ - ١٣٥ (٦٥٤٠)، \"سير أعلام النبلاء\" ٩/ ٥٤٥ - ٥٤٩ (٢١٣)، \"تقريب التهذيب\" (٧٢٥٦).\n(^٣) هاشم بن القاسم بن شيبة بن إسماعيل بن شيبة القرشي أبو محمد الحراني، مولى قريش.\nقال عبد الرحمن بن أبي حاتم: كتب إليّ وإلى أبي ببعض حديثه، محله الصدق.\nوقال ابن حجر: صدوق تغير، سمع من يعلى بن الأشدق ذاك المتروك الذي ادعى =","vol":"4","page":97},{"text":"وعبد الله بن محمد هو المسندي ج سلف في باب: أمور الإيمان (^١).\nفائدة:\nهذا الإسناد كله عَلَى شرط الستة (^٢)؛ خلا شيخ البخاري فإنه من له ورجال الترمذي فقط.\n_________\n= أنه لقى الصحابة.\nانظر: \"الثقات\" ٩/ ٣٤٢، \"تهذيب الكمال\" ٣٠/ ١٢٩ (٦٥٣٩)، \"الكاشف\" ٢/ ٣٣٢ (٥٩٣٠)، \"تقريب التهذيب\" ص ٥٧٠ (٧٢٥٥).\n(^١) جاء سنده في باب: أمور الإيمان حديث رقم (٩).\n(^٢) شروط الأئمة الستة:\n١ - شرط البخاري ومسلم:\nأ- أن يخرجا الحديث المتفق على ثقة نقلته إلى الصحابي المشهور من غير اختلات بين الثقات الأثبات.\nب- ويكون إسناده متصلًا غير مقطوع.\nج- فإن كان للصحابي راويان فصاعدًا فحسنٌ وإن لم يكن له إلا راوٍ واحد إذا صح الطريق إلى ذلك الراوي أخرجاه.\nد- إلا أن مسلمًا أخرج أحاديث أقوام ترك البخاري حديثهم لشبهة وقعت في نفسه، أخرج مسلم أحاديثهم بإزالة الشبهة مثل حماد بن سلمة وسهيل بن أبي صالح وداود بن أبي هند وأبي الزبير والعلاء بن عبد الرحمن وغيرهم.\nفلما تكُلم في هؤلاء بما لا يزيل العدالة والثقة ترك البخاري إخراج حديثهم معتمدًا عليهم تخريجًا وأخرج مسلم أحاديثهم بجزالة.\n٢ - وأما أبو داود فمن بعده فإن كتبهم تنقسم إلى ثلاثة أقسام:\nالقسم الأول: صحيح وهو الجنس المخرج في هذين الكتابين للبخاري ومسلم.\nالقسم الثاني: صحيح على شرطهم؛ حكى أبو عبد الله بن منده أن شرط أبي داود والنسائي إخراج أحاديث أقوام لم يجمع على تركهم إذا صح الحديث باتصال الإسناد من غير قطع ولا إرسال، ويكون هذا القسم من الصحيح.\nالقسم الثالث: أحاديث أخرجوها للضدية في الباب المتقدم وأوردوها =","vol":"4","page":98},{"text":"الوجه الثاني:\nالخلاء ممدود كما سلف في الباب قبله.\nو(الوضوء) بفتح الواو كما سلف أول الوضوء.\nالثالث: في فوائده:\nالأولى: جواز الاستنجاء بالماء، فإن من المعلوم أن وضع الماء عند الخلاء إنما هو للاستنجاء به عند الحدث، وهو راد عَلَى من أنكر الاستنجاء به، وقال: إنما ذَلِكَ وضوء النساء، وقال: إنما كانوا يتمسحون بالحجارة. ونقل ابن التين في \"شرحه\" عن مالك أنه - ﷺ - لم يستنج عمره بالماء. وهو عجيب منه.\nوقد عقد البخاري قريبًا بابًا للاستنجاء به، وذكر فيه أنه - ﷺ - استنجى به، وسنوضح الكلام عليه هناك إن شاء الله تعالى (^١)، وفي \"صحيح ابن حبان\" من حديث عائشة ﵂ قالت: ما رأيت رسول الله - ﷺ - خرج من غائط قط إلا مس ماءً (^٢).\nوفي \"جامع الترمذي\" من حديثها أيضًا أنها قالت: مرن أزواجكن\n_________\n= لا قطعًا منهم بصحتها وربما أبان المخرج لها عن علتها بما يفهمه أهل المعرفة.\n٣ - وأمَّا أبو عيسى الترمذي فكتابه وحده على أربعة أقسام:\n١ - قسم صحيح مقطوع به وهو ما وافق فيه البخاري ومسلمًا.\n٢ - وقسم على شرط الثلاثة دونهما؛ يقصد أبا داود والنسائي وابن ماجه.\n٣ - قسم أخرجه للضدية وأبان عن علته ولم يغفله.\n٤ - وقسم رابع أبان هو عنه؛ فقال: ما أخرجت في كتابي إلا حديثًا قد عمل به بعض الفقهاء. اهـ. انظر \"شروط الأئمة الستة\" للسلفي ص ١٠ - ١٣.\n(^١) سيأتي برقم (١٥٠)، باب: الاستنجاء بالماء.\n(^٢) \"صحيح ابن حبان\" ٤/ ٢٨٨ - ٢٨٩ (١٤٤١).","vol":"4","page":99},{"text":"أن يغتسلوا إثر الغائط والبول، فإنه - ﷺ - كان يفعله (^١). ثم قَالَ: هذا حديث حسن صحيح.\nوفي \"صحيح ابن حبان\" أيضًا من حديث أبي هريرة - ﵁ - أن رسول الله - ﷺ - قضى حاجته (^٢)، ثمَّ استنجى من تور.\nوفي كتاب ابن بطال أن مالكًا روى في \"موطئه\" عن عمر: أنه كان يتوضأ بالماء وضوءًا لما تحت إزاره. قَالَ مالك: يريد الاستنجاء بالماء (^٣).\nالثانية: خدمة العالم ومراعاته حتَّى حال دخوله الخلاء والتقرب بخدمته.\nالثالثة: الدعاء مكافأة لمن منه إحسان أو معروف، فإنه - ﷺ - سر بابن عباس بتنبهه إلى ذَلِكَ. وقال الداودي: فيه دلالة عَلَى أنه ربما لا يستنجي عندما يأتي الخلاء؛ لئلا يكون ذَلِكَ سنة، لأنه لم يأمر بوضع الماء، قد اتبعه عمر بالماء فقال: \"لو استنجيت كلما أتيت الخلاء لكان سنة\" (^٤) وفيما ذكره نظر، وما استشهد به حديث ضعيف (^٥).\n_________\n(^١) \"سنن الترمذي\" (١٩).\nوأحمد ٦/ ٩٥، والنسائي في \"الكبرى\" ١/ ٧٣. وقال الألباني في \"صحيح الترمذي\": صحيح.\n(^٢) \"صحيح ابن حبان\" ٤/ ٢٥١ (١٤٠٥). ورواه أبو داود (٤٥). وابن ماجه (٣٥٨).\nوقال الألباني في \"صحيح أبي داود\" ١/ ٧٧ (٣٥): حسن.\n(^٣) انظر: \"شرح ابن بطال\" ١/ ٢٤٢، وانظر: \"موطأ مالك\" ١/ ٢٢ (٤٧).\n(^٤) لم أقف عليه.\n(^٥) ورد بهامش (س) ما نصه: آخر الجزء الخامس من الجزء الثاني من تجزئة المصنف.","vol":"4","page":100},{"text":"<span data-type='title' id=toc-312>١١ - باب لَا تُسْتَقْبَلُ القِبْلَهُ بِغَائِطٍ أَوْ بَوْلٍ إِلَّا عِنْدَ البِنَاءِ جِدَارٍ أَوْ نَحْوِهِ</span>\n١٤٤ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابن أَبي ذِئبٍ قَالَ: حَدَّثَنَا الزُّهْرِيُّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أبي أَيُّوبَ الأَنْصَارِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَتَى أَحَدُكُمُ الغَائِطَ فَلَا يَسْتَقْبِلِ القِبْلَةَ وَلَا يُوَلِّهَا ظَهْرَهُ، شَرِّقُوا أَوْ غَرِّبُوا\". [٣٩٤ - مسلم: ٢٦٤ - فتح: ١/ ٢٤٥]\nحَدَّثنَا آدَمُ ثنَا ابن أَبِي ذِئْبٍ ثنَا الزُّهْرِيُّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَتَى أَحَدُكُمُ الغَائِطَ فَلَا يَسْتَقْبِلِ القِبْلَةَ وَلَا يُوَلِّهَا ظَهْرَهُ، شَرِّقُوا أَوْ غَرِّبُوا\".\nالكلام عليه من أوجه:\nأحدها: في التعريف برواته.\nأما أبو أيوب فهو خالد (ع) بن زيد بن كليب بن ثعلبة بن عبد عوف بن غنم الأنصاري النجاري، شهد بدرًا والمشاهد، والعقبة الثانية، وعليه نزل رسول الله - ﷺ - حين قدم المدينة شهرًا، وهو من نجباء الصحابة، له مائة وخمسون حديثًا، اتفقا منها عَلَى سبعة.\nوانفرد البخاري بحديث: وفد عَلَيَّ ابن عباس البصرة فقال: إني أخرج عن مسكني كما خرجت لرسول الله - ﷺ -، فأعطاه ما أغلق عليه، ولما قفل أعطاه عشرين ألفًا وأربعين عبدًا (^١)، ومناقبه جمة.\nولما مرض قَالَ: احملوني فإذا صففتم العدو فارموني تحت\n_________\n(^١) رواه الطبراني ٤/ ١٢٥ (٣٨٧٦)، والحاكم ٣/ ٤٦١ - ٤٦٢، وقال: هذا حديث صحيح الإسناد ولم يخرجاه. وذكره الهيثمي في \"المجمع\" ٩/ ٣٢٣، وقال: رجال الإسناد رجال الصحيح إلا أن حبيب بن ثابت لم يسمع من أبي أيوب.","vol":"4","page":101},{"text":"أرجلكم (^١)؛ فقبره مع سور القسطنطينة يتبرك به ويستشفي (^٢). مات سنة\n_________\n(^١) رواه ابن سعد ٣/ ٤٨٤ - ٤٨٥، وابن أبي شيبة ٤/ ٢٢٢، والطبراني ٤/ ١١٨ (٣٨٤٧).\n(^٢) قلت: هذا الكلام مردود شرعًا عند أهل السنة والجماعة؛ لأنه من البدع الدخيلة على دين الله، فإن زيارة القبور بنية التبرك هي زيارة بدعية شركية.\nقال شيخ الإسلام في \"اقتضاء الصراط المستقيم\" ص ٤٠٠ - ٤٠١: غلب في عرف كثير من الناس استعمال لفظ: (زرنا) في زيارة قبور الأنبياء والصالحين على استعمال لفظ زيارة القبور في الزيارة البدعية الشركية لا في الزيارة الشرعية. ولم يثبت عن النبي - ﷺ - حديث واحد في زيارة قبر مخصوص، ولا روى في ذلك شيئًا، لا أهل الصحيح ولا السنن، ولا الأئمة المصنفون في المسند كالإمام أحمد وغيره، وإنما روى ذلك من جمع الموضوع وغيره. وأجل حديث روي في ذلك ما رواه الدارقطني، وهو ضعيف باتفاق أهل العلم بالأحاديث المروية في زيارة قبره، كقوله: \"من زارني، وزار أبي إبراهيم الخليل في عام واحد ضمنت له على الله الجنة\". و: \"من زارني بعد مماتي فكأنما زارني في حياتي\". و: \"من حج ولم يزرني فقد جفاني\" ونحو هذِه الأحاديث؛ كلها مكذوبة موضوعة لكن النبي - ﷺ - رخص في زيارة القبور مطلقًا، بعد أن كان قد نهى عنها، كما ثبت عنه في \"الصحيح\" أنه قال: \"كنت نهيتكم عن زيارة القبور فزوروها\"، وفي \"الصحيح\" عنه أنه قال: \"استأذنت ربي في أن استغفر لأمي فلم يأذن لي، واستأذنت في أن أزور قبرها فأذن لي، فزوروا القبور فإنها تذكركم الآخرة\" فهذِه زيارة لأجل تذكرة الآخرة. ولهذا يجوز زيارة قبر الكافر لأجل ذلك. اهـ.\nوزاد ﵀ في \"مجموع الفتاوى\" ١١/ ١١٥: فمن ظن أن الميت يدفع عن الحي مع كون الحي عاملًا بمعصية الله فهو غالط؛ وكذلك إذا ظن أن بركة الشخص تعود على من أشرك به وخرج عن طاعة الله ورسوله، مثل أن يظن أن بركة السجود لغيره، وتقبيل الأرض عنده، ونحو ذلك يحصل له السعادة، وإن لم يعمل بطاعة الله ورسوله؛ وكذلك إذا اعتقد أن ذلك الشخص يشفع له، ويدخله الجنة بمجرد محبته، وانتسابه إليه، فهذِه الأمور ونحوها مما فيه مخالفة الكتاب والسنة، فهو من أحوال المشركين، وأهل البدع. باطل لا يجوز اعتقاده ولا اعتماده. والله -﷾- أعلم. اهـ.\nهذا في حق التبرك بقبور الأنبياء والصالحين. أما عن الاستشفاء الذي ذكره =","vol":"4","page":102},{"text":"خمسين، وقيل: إحدى وخمسين، وقيل غير ذَلِكَ (^١).\nفائدة: أبو أيوب في الصحابة ثلاثة: هذا أجلهم، وثانيهم: يماني له رواية (^٢)، وثالثهم: روى عن علي بن مسهر، عن الأوزاعي، عن أبيه، عن أبي أيوب فلعله الأول (^٣).\nثانية: (أيوب) يشتبه بأثوب -بالمثلثة- بن عتبة صحابي، ذكره ابن قانع والمديني (^٤). والحارث بن أثوب تابعي كذا قاله عبد الغني، والصواب: ثوب بوزن صوغ، وأثوب بن أزهر زوج قيلة بنت مخرمة الصحابية (^٥).\n_________\n= المصنف غفر الله له فهذا شرك أكبر. قال في \"فتح المجيد\" ص ١٩٦ - ١٩٧: الاستغاثة والاستعانة بالمخلوق، فيما لا يقدر عليه إلا الله، كالاستغاثة والاستعانة بالأموات، والاستغاثة بالأحياء فيما لا يقدر عليه إلا الله من شفاء المرضى وتفريج الكربات ودفع الضر، فهذا النوع غير جائز، وهو شرك أكبر، وقد كان في زمن النبي - ﷺ - منافق يؤذي المؤمنين، فقال بعضهم: قوموا بنا نستغيث برسول الله - ﷺ - من هذا المنافق، فقال النبي - ﷺ -: \"إنه لا يستغاث بي، وإنما يستغاث بالله\"، وكره - ﷺ - أن يستعمل هذا اللفظ في حقه، وإن كان مما يقدر عليه في حياته، حماية لجناب التوحيد وسدًّا لذرائع الشرك، وأدبًا وتواضعًا لربه، وتحذيزًا للأمة من وسائل الشرك في الأقوال والأفعال؛ فإذا كان هذا فيما يقدر عليه النبي - ﷺ - في حياته، فكيف يستغاث به بعد مماته، وتطلب منه أمور لا يقدر عليها إلا الله، وإذا كان هذا لا يجوز في حقه - ﷺ - فغيره من باب أولى.\n(^١) انظر ترجمته: في \"معرفة الصحابة\" ٢/ ٩٣٣ - ٩٣٨ (٧٩٩)، \"الاستيعاب\" ٢/ ٩ - ١١ (٦١٨)، \"أسد الغابة\" ٢/ ٩٤ - ٩٦ (١٣٦١)، و\"الإصابة\" ١/ ٤٠٥ (٢١٦٣).\n(^٢) كذا في الأصل وها (اليماني) وما في المصادر أبو أيوب (اليمامي). \"أسد الغابة\" ٦/ ٢٦ (٧٨٦٨)، \"الإنابة\" ٢/ ٢٦٢ (١١٣٥)، و\"الإصابة\" ٤/ ١٢ (٧٨).\n(^٣) انظر ترجمته في: \"أسد الغابة\" ٦/ ٢٦ (٥٧٠٩).\n(^٤) \"معجم الصحابة\" لابن قانع ١/ ٥٩ (٥٥).\n(^٥) انظر: \"الإكمال\" ١/ ١١٧، \"تهذيب مستمر الأوهام\" ص ٨٣.","vol":"4","page":103},{"text":"وأما (عطاء) فهو أبو يزيد عطاء (ع) بن يزيد الليثي ثمَّ الجندعي المديني ويقال: الشامي التابعي، سمع أبا أيوب وغيره. وعنه الزهري وغيره، مات سنة سبع، وقيل: خمس ومائة عن اثنتين وثمانين سنة (^١).\nوأما (الزهري) فهو الإمام محمد بن مسلم، سلف قريبًا.\nوأما (ابن أبي ذئب) فهو أبو الحارث محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب هشام المدني العامري، روى عن نافع وخلق. وعنه ابن المبارك وخلق، وكان كبير الشأن. ولد سنة ثمانين، ومات بالكوفة سنة تسع وخمسين ومائة (^٢).\nوأما (آدم) فقد سلف.\nفائدة:\n[هذا الإسناد على شرط الستة إلا الأخير فإنه من رجال البخاري وباقي السنن خلا أبي داود.\nفائدة ثانية] (^٣):\nهذا الإسناد كلهم مدنيون، وقد دخل (آدم) إليها أيضًا.\n_________\n(^١) هو أبو محمد. قال علي بن المديني: سكن الرملة، وكان ثقة. وقال النسائي: عطاء بن يزيد، أبو زيد شامي ثقة وقال العجلي: مدني تابعي ثقة. انظر: \"التاريخ الكبير\" ٦/ ٤٥٩ (٢٩٩)، \"معرفة الثقات\" ٢/ ١٣٨ (١٢٤٤)، \"الجرح والتعديل\" ٦/ ٣٣٨ (١٨٦٦)، \"الثقات\" ٥/ ٢٠٠، \"تهذيب الكمال\" ٢٠/ ١٢٣ (٣٩٤٥).\n(^٢) محمد بن عبد الرحمن بن الحارث بن هشام بن المغيرة. ذكره محمد بن سعد في الطبقة الثانية من أهل المدينة وقال: كان ثقة قليل الحديث. وقال النسائي: ثقة.\nانظر: \"الطبقات\" ٥/ ٢٠٩، \"التاريخ الكبير\" ١/ ١٤٥ (٤٣٦)، \"الجرح والتعديل\" ٧/ ٣١٣ (١٦٩٩)، \"تهذيب الكمال\" ٢٥/ ٥٩٨ (٥٣٩٤)، \"الكاشف\" ٢/ ١٩٤ (٥٠٠١).\n(^٣) ما بين المعقوفين سقط من (ج).","vol":"4","page":104},{"text":"الوجه الثاني:\nالحديث ليس مطابقًا لما بوب له، بل راويه فهم عموم النهي في الصحراء والبنيان، فإنه قَالَ: قدمنا الشام فوجدنا مراحيض قد بنيت نحو القبلة فننحرف عنها، ونستغفر الله -﷿-. ذكره في باب: قبلة أهل المدينة (^١) كما سيأتي إن شاء الله تعالى.\nلا جرم تعقبه الإسماعيلي فقال: ليس في الحديث الذي أورده دلالة عَلَى الاستثناء الذي ذكره، إلا أن يريد أن في نفس الخبر الذهاب إلى الغائط، وذلك في التبرز في الصحراء.\nوأجاب ابن بطال عن ذَلِكَ فقال: هذا الاستثناء ليس مأخوذًا من الحديث ولكن لما علم في حديث ابن عمر استثناء البيوت بوب عليه؛ لأن حديثه - ﷺ - كله كأنه شيء واحد، وإن اختلف طرقه، كما أن القرآن كله كالآية الواحدة وإن كثر. وتبعه ابن التين في \"شرحه\" وزاد: فإن البخاري عقبه به، وهو جواب حسن (^٢).\nالوجه الثالث:\n(الغائط): المكان المطمئن من الأرض كانوا يقصدونه لقضاء الحاجة، ثمَّ استعمل للخارج وغلب عَلَى الحقيقة الوضعية فصار حقيقة عرفية، لكن لا يقصد به إلا الخارج من الدبر فقط لتفرقته في الحديث الآخر بينهما في قوله: \"لغائط (أو) (^٣) بول\" (^٤)، وقد يقصد به ما يخرج من القبل أيضًا، فإن الحكم عام.\n_________\n(^١) سيأتي برقم (٣٩٤) كتاب: الصلاة.\n(^٢) \"شرح ابن بطال\" ١/ ٢٣٦.\n(^٣) في الأصل: (ولا)، والمثبت من (ج).\n(^٤) رواه مسلم (٢٦٢) كتاب: الطهارة، باب: الاستطابة.","vol":"4","page":105},{"text":"الوجه الرابع: في أحكامه:\nوهو دال عَلَى المنع من استقبال القبلة واستدبارها.\nوحاصل ما للعلماء في ذَلِكَ أربعة مذاهب:\nأحدها: المنع المطلق في البنيان والصحراء، وهو قول أبي أيوب الأنصاري راوي الحديث وجماعة منهم: أحمد في رواية، وحكاه ابن التين في \"شرحه\" عن أبي حنيفة، وهؤلاء حملوا النهي عَلَى العموم، وجعلوا العلة فيه التعظيم والاحترام للقبلة، فإن موضعها الصلاة والدعاء ونحوهما من أمور البر والخير، وهو معنى مناسب ورد النهي عَلَى وفقه فيكون علة له (^١).\nوقد روي: في حديث ضعيف التعليل به، فلا فرق فيه بين البنيان والصحراء، ولو كان الحائل كافيًا في جوازه في البنيان لكان في الصحراء من الجبال والأودية ما هو أكفي، وورد من قول الشعبي أنه علل ذَلِكَ بأن لله خلقًا من عباده يصلون في الصحراء فلا تستقبلوهم ولا تستدبروهم وينبني عَلَى العلتين ما إِذَا كان بالصحراء وتستَّر بشيء.\nالمذهب الثاني: أنهما جائزان مطلقًا، وهو قول عروة بن الزبير، وربيعة الرأي، وداود (^٢). ورأى هؤلاء أن حديث أبي أيوب منسوخ، وزعموا أن ناسخه حديث مجاهد، عن جابر. نهانا رسول الله - ﷺ - أن نستقبل القبلة أو نستدبرها ببول، ثمَّ رأيته قبل أن يقبض بعام\n_________\n(^١) انظر: \"الهداية\" ١/ ٧٠، \"عيون المجالس\" ١/ ١٢٥، \"المغني\" ١/ ٢٢٠ - ٢٢١.\n(^٢) انظر: \"المحلى\" ١/ ١٩٤، \"عيون المجالس\" ١/ ١٢٦.","vol":"4","page":106},{"text":"يستقبلها (^١)، حسنه الترمذي مع الغرابة، وصححه البخاري وغيره،\nواستدلالهم بالنسخ ضعيف (^٢)؛ لأنه لا يصار إليه إلا عند تعذر الجمع\n_________\n(^١) رواه أبوداود (١٣)، والترمذي (٩)، وابن ماجه (٣٢٥) قال الترمذي: حديث جابر في هذا الباب حديث حسن غريب. وصححه الألباني في \"صحيح سنن الترمذي\" (٩).\n(^٢) قال الشيخ شمس الدين ابن القيم ﵀ في \"مختصر سنن أبي داود\" ١/ ٢٢ - ٢٣ بعد قول الحافظ زكي الدين: (وقال الترمذي: حديث غريب): وقال الترمذي: سألت محمدًا عن هذا الحديث، فقال: حديث صحيح. وقد أعل ابن حزم حديث جابر بأنه عن أبان بن صالح، وهو مجهول، ولا يحتج برواية مجهول. قال ابن مفوز: أبان بن صالح مشهور ثقة صاحب حديث. وهو أبان بن صالح بن عمير، أبو محمد القرشي، مولى لهم، المكي، روى عنه ابن جريج، وابن عجلان، وابن إسحاق، وعبيد الله بن أبي جعفر، استشهد بروايته البخاري في \"صحيحه\" عن مجاهد والحسن بن مسلم وعطاء، وثقه يحيى بن معين، وأبو حاتم وأبو زرعة الرازيان والنسائي. وأما الحديث فإنه أنفرد به محمد بن إسحاق، وليس هو ممن يحتج به في الأحكام، فكيف أن يعارض بحديثه الأحاديث الصحاح، أو ينسخ به السنن الثابتة مع أن التأويل في حديثه ممكن، والمخرج منه معرض. تم كلامه. وهو -لو صح- حكاية فعل لا عموم لها، ولا يعلم هل كان في فضاء أو بنيان؟ وهل كان لعذر: من ضيق مكان ونحوه، أو اختيارًا؟ فكيف يقدم على النصوص الصحيحة الصريحة بالمنع؟\nفإن قيل: فهب أن هذا الحديث معلول، فما يقولون في حديث عراك عن عائشة: ذكر عند رسول الله - ﷺ - أن ناسًا يكرهون أن يستقبلوا بفروجهم القبلة فقال رسول الله - ﷺ -: \"أو قد فعلوها؟ استقبلوا بمقعدتي القبلة؟ \".\nفالجواب: أن هذا حديث لا يصح، وإنما هو موقوف على عائشة. حكاه الترمذي في كتاب: \"العلل\" عن البخاري. وقال بعض الحفاظ: هذا حديث لا يصح، وله علة لا يدركها إلا المعتنون بالصناعة، المعانون عليها. وذلك أن خالد بن أبي الصلت لم يحفظ متنه، ولا أقام إسناده. خالفه فيه الثقة الثبت صاحب عراك بن مالك المختص به، الضابط لحديثه: جعفر بن ربيعة الفقيه، فرواه عن عراك عن عروة عن عائشة، أنها كانت تنكر ذلك. فبين أن الحديث لعراك عن عروة، ولم =","vol":"4","page":107},{"text":"وهو ممكن كما ستعلمه.\nالمذهب الثالث: أنه لا يجوز الاستقبال فيهما، ويجوز الاستدبار فيهما، وهو إحدى الروايتين عن أبي حنيفة، ويرده حديث أبي أيوب هذا (^١).\nالرابع: وهو قول الجمهور، وبه قَالَ مالك والشافعي وإسحاق وأحمد في إحدى الروايتين أنه يحرم الاستقبال والاستدبار في الصحراء دون البنيان، وهو مروي عن العباس وابن عمر (^٢)، ورأى هؤلاء الجمع بين الأحاديث ورد النسخ، إذ لا يصار إليه إلا بالتصريح به أو بمعرفة تاريخه، والجمع ولو من وجه أولى إذ في تركه إلغاء للبعض، واستدلوا بحديث ابن عمر الآتي عَلَى الأثر وبأحاديث أخر، ولما في المنع في البنيان من المشقة والتكلف لترك القبلة بخلاف الصحراء، ويتعلق بالمسألة فروع محل الخوض فيها كتب الفروع وقد\n_________\n= يرفعه، ولا يجاوز به عائشة. وجعفر بن ربيعة هو الحجة في عراك بن مالك. مع صحة الأحاديث عن النبي - ﷺ - وشهرتها بخلاف ذلك. وقال عبد الرحمن بن أبي حاتم في كتاب \"المراسيل\" عن الأثرم قال: سمعت أبا عبد الله، وذكر حديث خالد بن أبي الصلت عن عراك بن مالك عن عائشة عن النبي - ﷺ - هذا الحديث فقال: مرسل. فقلت له: عراك بن مالك قال: سمعت عائشة؟ فأنكره وقال: عراك بن مالك من أين سمع عائشة؟ ماله ولعائشة؟ إنما يرويه عن عروة، هذا خطأ، قال لي: من روى هذا؟ قلت: حماد بن سلمة عن خالد الحذاء، قال: رواه غير واحد عن خالد الحذاء، وليس فيه: سمعت، وقال غير واحد أيضًا عن حماد بن سلمة، ليس فيه: سمعت.\nفإن قيل: قد روى مسلم في \"صحيحه\" حديثًا عن عراك عن عائشة، قيل:\nالجواب: أن أحمد وغيره خالفه في ذلك، وبينوا أنه لم يسمع منها.\n(^١) انظر: \"الهداية\" ١/ ٧٠.\n(^٢) انظر: \"المحلى\" ١/ ١٩٤، \"عيون المجالس\" ١٢٦/ ١.","vol":"4","page":108},{"text":"بسطناها فيها، فلا حاجة إلى التطويل بها؛ لئلا نخرج عن موضوع الشرح.\nوقوله - ﷺ -: \"شرقوا أو غربوا\" هو خطاب لأهل المدينة ومن في معناهم كأهل الشام واليمن وغيرهم ممن قبلته عَلَى هذا السمت، فأما من كانت قبلته من جهة المشرق أو المغرب، فإنه يتيامن أو يتشأم.\nقَالَ الداودي: واحتج قوم في أمر القبلة بهذا الحديث وقالوا: إن ما بين المشرق والمغرب مما يحاذي الكعبة أنه يصلي (إليه) (^١) من جهتين ولا يشرق ولا يغرب، وقد أسلفنا أن الحديث ليس مطلقًا بل محمول عَلَى قوم، واستنبط ابن التين من الحديث منع استقبال النيرين في حالة الغائط والبول وقال: إن الحديث يدل له. وكأنه قاسه عَلَى استقبال القبلة وليس الإلحاق بظاهر.\n_________\n(^١) في (ج): إليها.","vol":"4","page":109},{"text":"<span data-type='title' id=toc-313>١٢ - باب مَنْ تَبَرَّزَ عَلَى لَبِنَتَين</span>\n١٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ يحيى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ يحيى بْنِ حَبَّانَ، عَنْ عَمِّهِ وَاسِعِ بْنِ حَبَّانَ، عَنْ عَبدِ اللهِ بْنِ غمَرَ أَنَّهُ كَانَ يَقُولُ: إِنَّ نَاسًا يَقُولُونَ: إِذَا قَعَدْتَ عَلَى حَاجَتِكَ، فَلَا تَسْتَقْبِلِ القِبْلَةَ وَلَا بَيْتَ الَمقْدِسِ. فَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ: لَقَدِ ارْتَقَيتُ يَوْمًا عَلَى ظَهْرِ بَيْتٍ لَنَا، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - عَلَى لَبِنَتَيْنِ مُسْتَقْبِلًا بَيْتَ الَمقْدِسِ لَحِاجَتِهِ. وَقَالَ: لَعَلَّكَ مِنَ الذِينَ يُصَلُّونَ عَلَى أَوْرَاكِهِمْ. فَقُلْتُ: لَا أَدْرِي والله. قَالَ مَالِكٌ: يَعْنِي الذِي يُصَلِّي وَلَا يَرْتَفِعُ عَنِ الأَرْضِ، يَسْجدُ وَهُوَ لَاصِقٌ بِالأَرْضِ. [١٤٨، ١٤٩، ٣١٠٢ - مسلم ٢٦٦ - فتح: ٢٤٦/ ١]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَي بْنِ حَبَّانَ، عَنْ عَمِّهِ وَاسِعِ بْنِ حَبَّانَ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُ كَانَ يَقُولُ: إِنَّ نَاسًا يَقُولُونَ: إِذَا قَعَدْتَ عَلَى حَاجَتِكَ، فَلَا تَسْتَقْبِلِ القِبْلَةَ وَلَا بَيْتَ المَقْدِسِ. فَقَالَ عَبْدُ اللهِ: لَقَدِ ارْتَقَيْتُ يَوْمًا عَلَى ظَهْرِ بَيْتٍ لَنَا، فَرَأَيْتُ رَسُولَ الله - ﷺ - عَلَى لَبِنَتَيْنِ مُسْتَقْبِلًا بَيْتَ المَقْدِسِ لِحَاجَتِهِ. وَقَالَ: لَعَلَّكَ مِنَ (القوم) (^١) الذِينَ يُصَلُّونَ عَلَى أَوْرَاكِهِمْ. فَقُلْتُ: لَا أَدْرِي والله. قَالَ مَالِكٌ: يَعْنِي الذِي يُصَلِّي وَلَا يَرْتَفِعُ عَنِ الأَرْضِ، يَسْجُدُ وَهُوَ لَاصِقٌ بِالأَرْضِ.\nالكلام عليه من وجوه:\nأحدها: في التعريف برواته غير من سلف.\nأما واسع (ع) فهو ابن حبَّان -بفتح الحاء المهملة وتشديد الباء الموحدة- الأنصاري النجاري المازني الثقة، والد حبان بن واسع بن حبان. روى عن ابن عمر وغيره، وعنه ابنه حبان، وابن أخيه محمد بن\n_________\n(^١) فوقها في الأصل علامة أنها نسخة.","vol":"4","page":110},{"text":"يحيى بن حبان، وحَبَّان نسبة لعدة أسماء ذكرتهم في مقدمات هذا الشرح (^١).\nوأما الراوي عنه فهو أبو عبد الله المازني الفقيه الثقة محمد (ع) بن يحيى بن حبان، كان صاحب حلقة بالمدينة، روى عن أبيه، وعمه واسع، وأنس، وعنه الزهري وربيعة، ومالك، مات سنة إحدى وعشرين ومائة (^٢). وباقي الإسناد سلف.\nفائدة:\nهذا الإسناد كله عَلَى شرط الشيخين وباقي الستة إلا عبد الله بن يوسف فإنه من رجال البخاري وأبي داود والترمذي والنسائي، وكلهم مدنيون سواه، فإنه مصري تنيسي بكسر المثناة فوق.\nوفي هذا الإسناد طرفة أخرى وهي رواية ثلاثة من التابعين بعضهم عن بعض: يحيى بن سعيد، ومحمد بن يحيى، وواسع بن حبان.\n_________\n(^١) واسع بن حبان بن منقذ بن عمرو بن مالك.\nقال عنه أبو زرعة: مدني ثقة. وذكره ابن حبان في كتاب \"الثقات\"، وقال العجلي: ثقة، وكذا قال: الذهبي.\nانظر: \"التاريخ الكبير\" ٨/ ١٩٠ (٢٦٥٥)، \"معرفة الثقات\" ٣٣٨/ ٢ (١٩٢٥)، \"تهذيب الكمال\" ٣٠/ ٣٩٦ (٦٦٦٠)، \"الكاشف\" ٢/ ٣٤٦ (٦٠٢٦).\n(^٢) محمد بن يحيى بن حبان أبو عبد الله المازني الفقية.\nقال إسحاق بن منصور، عن يحيى بن معين، وأبو حاتم والنسائي: ثقة. ذكره ابن حبان في كتاب \"الثقات\"، وقال الواقدي: كانت له حلقة في مسجد الرسول، وكان يفتي وكان ثقة، كثير الحديث.\nانظر: \"التاريخ الكبير\" ١/ ٢٦٥ (٨٤٨)، \"الجرح والتعديل\" ٨/ ١٢٢ (٥٤٩)، \"الثقات\" ٥/ ٣٧٦، \"تهذيب الكمال\" ٢٦/ ٦٠٥ (٥٦٨١)، \"سير أعلام النبلاء\" ٥/ ١٨٦ (٦٦).","vol":"4","page":111},{"text":"الوجه الثاني:\nهذا الاطلاع من ابن عمر ﵄ لم يكن تجسسًا وإنما كان اتفاقيًّا من غير قصد، ولم ير إلا أعاليه فقط، ويحتمل كما أبداه القاضي أن يكون عن قصد التعلم مع أمنه من الاطلاع عَلَى ما لا يجوز الاطلاع عليه (^١)، لكن قد يبعده رواية البخاري الآتية قريبًا: ارتقيت فوق بيت حفصة لبعض حاجتي (^٢). ويجمع بين قوله: (بيت لنا) و(بيت حفصة) بأن بيت حفصة بيته، أو بأنه كان لها بيت في بيت عمر يعرف بها أو صار إليها بعد.\nالثالث:\nقوله: (فرأيته عَلَى لَبِنَتَيْنِ): يحتمل كما قَالَ القاضي أن يكونا مبنيتين فيكون حجة لمن قَالَ: إنه لا يكلف الانحراف في الكنف المبنية إلى القبلة، خلافًا لما ذهب إليه أبو أيوب كما سلف في الحديث قبله. وفي رواية صحيحة لابن حزم: رأيته يقضي حاجته محجر عليه باللبن (^٣).\nوفي رواية للبزار: رأيته في كنيف مستقبل القبلة. ثم قَالَ: لا نعلم رواها عن نافع إلا عيسى الحناط (^٤)، وهو ضعيف (^٥).\n_________\n(^١) انظر: \"إكمال المعلم\" ٢/ ٧٣.\n(^٢) سيأتي برقم (١٤٨) كتاب: الوضوء، باب: التبرز في البيوت.\n(^٣) \"المحلي\" ١/ ١٩٥.\n(^٤) ورد بهامش (س) تعليق نصه: عيسى حناط وخيَّاط وصباغ الخَبَط.\n(^٥) \"مسند البزار\" ١٢/ ٢٠٨ (٥٨٩٣)، ورواه ابن ماجه (٣٢٣) قال الحافظ البوصيري في \"مصباح الزجاجة\" ١/ ٤٧: إسناده ضعيف لضعف عيسى الحناط. وقال الألباني في \"ضعيف سنن ابن ماجه\" (٦٧) ضعيف جدًّا.","vol":"4","page":112},{"text":"الرابع:\nقوله: (فرأيته مُسْتَقْبِلًا بَيْتَ المَقْدِسِ لِحَاجَتِهِ) كذا هنا، وسيأتي قريبًا مستقبل الشام مستدبر القبلة (^١). ووقع في \"صحيح ابن حبان\": مستقبل القبلة مستدبر الشام؛ وكأنه. مقلوب (^٢).\nالخامس:\nاختلف العلماء في كيفية العمل بهذا الحديث، فمنهم من رأه ناسخًا لحديث أبي أيوب السالف (^٣)، واعتقد الإباحة مطلقًا، وقاس الاستقبال عَلَى الاستدبار، وطرح حكم تخصيصه بالبنيان، ورأى أنه وصف مُلْغَى الاعتبار فيه، ومنهم من رأى العمل بحديث أبي أيوب وما في معناه واعتقد هذا خاصًّا بالنبي - ﷺ -؛ ومنهم من جمع بينهما وأعملهما كما سلف في الحديث قبله، ومنهم من توقف في المسألة، ولمن خصه بالشارع أن يستدل بأن نظر ابن عمر كان اتفاقيًّا كما سلف، وكذا جلوسه - ﷺ - من غير (قصد) (^٤) لبيان حكم؛ لأنه لو كان ذَلِكَ حكمًا عامًّا لبينه بالقول كغيره من الأحكام، فلما لم يقع ذَلِكَ دل عَلَى الخصوص، وفيه بحث.\nالسادس:\nيؤخذ منه تتبع أحواله كلها - ﷺ - ونقلها، وأنها كلها أحكام شرعية.\n_________\n(^١) سيأتي برقم (١٤٨) كتاب: الوضوء، باب: التبرز في البيوت.\n(^٢) \"صحبح ابن حبان\" ٤/ ٢٦٦ - ٢٦٧ (١٤١٨).\n(^٣) سلف برقم (١٤٤) باب: لا تستقبل القبلة بغائط أو بول إلا عند البناء، جدار ..\n(^٤) بياض في (س)، والمثبت من (ج).","vol":"4","page":113},{"text":"السابع:\nجواز استقبال القبلة في البنيان وأنه (مخصص) (^١) لعموم النهي وقد سلف (^٢).\nالثامن:\nاستعمال الكناية بالحاجة عن البول والغائط، وجواز الإخبار عن مثل ذَلِكَ للاقتداء والعمل.\nالتاسع:\nمن استقبل بيت المقدس، وهو بالمدينة فقد استدبر الكعبة، وقد أسلفنا أنه جاء في رواية أخرى: مستقبل الشام مستدبر القبلة.\nقَالَ الخطابي: وقد يتوهم السامع من قول ابن عمر: (أن ناسًا يقولون .. إلى آخره) أنه يريد إنكار ما روي في النهي عن استقبال القبلة عند الحاجة نسخًا لما حكاه من رؤيته - ﷺ - يقضي حاجته مستدبر القبلة وليس الأمر في ذَلِكَ عَلَى ما يتوهم؛ لأن المشهور من مذهبه أنه لا يجوز الاستقبال والاستدبار في الصحراء ويجيزهما في البنيان، وإنما أنكر قول من يزعم أن الاستقبال في البنيان غير جائز، ولذلك مثل بما شاهد من قعوده في الأبنية، ويشبه أن يكون بلغه قول أبي أيوب، فإنه كان يرى عموم النهي كما سلف، وإليه كان مذهب سفيان الثوري (^٣).\n_________\n(^١) بياض في (س)، والمثبت من (ج).\n(^٢) سلف برقم (١٤٤).\n(^٣) \"أعلام الحديث\" ١/ ٢٤١.","vol":"4","page":114},{"text":"العاشر:\nجاء في \"مسند الإمام أحمد\"، و\"سنن أبي داود\"، وابن ماجه من حديث معقل بن أبي معقل الأسدي - ﵁ - قَالَ: نهى رسول الله - ﷺ - أن تستقبل القبلتين ببول أو غائط (^١). سكت عليه أبو داود وضعفه ابن حزم، وأجاب أصحابنا عنه بجوابين:\n(أحدهما) (^٢): أنه نهى عن استقبال بيت المقدس حين كان قبلة ثم نهى عن الكعبة حين صارت قبلة فجمع الراوي بينهما.\n(وثانيهما) (^٣): أنه المراد بالنهي أهل المدينة؛ لأن من استقبل بيت المقدس وهو في المدينة استدبر الكعبة وإن استدبره استقبلها، والمراد بالنهي عن استقبالها النهي عن استقبال الكعبة واستدبارها، وفي كل من التأويلين نظر كما نبه عليه النووي في \"شرح المهذب\".\nوالظاهر المختار أن النهي وقع في وقت واحد، وأنه عام لكلتيهما في كل مكان، ولكنه في الكعبة نهي تحريم في بعض الأحوال، وفي بيت المقدس نهي تنزيه، ولا يمتنع جمعهما في النهي وإن اختلف معناه، وسبب النهي عن بيت المقدس كونه كان قبلة فبقيت له حرمة دون حرمة الكعبة، وقد اختار الخطابي هذا التأويل (^٤)، وقد صرح أصحابنا بعدم الحرمة وأنه يكره، لهذا قَالَ: وإنما حملنا النهي على التنزيه للإجماع فلا نعلم من يُعَتدُّ به حرَّمه.\n_________\n(^١) \"سنن أبي داود\" (١٠)، \"سنن ابن ماجه\" (٣١٩)، \"مسند أحمد\" ٤/ ٢١٠.\nوقال الألباني في \"ضعيف أبي داود\" ٩/ ١١ (٢): منكر، وأبو زيد ليس بالمعروف، وقال في \"ضعيف ابن ماجه\" (٦٦): ضعيف.\n(^٢) من (س).\n(^٣) من (س).\n(^٤) انظر: \"المجموع\" ٢/ ٩٥.","vol":"4","page":115},{"text":"قُلْتُ: قد حكى ابن أبي الدم (^١) الشافعي وجهًا أن النهي للتحريم، فأين الإجماع؟\nوقال ابن بطال: لم يقل بحديث معقل السالف أحد من الفقهاء إلا النخعي وابن سيرين ومجاهد، فإنهم كرهوا استقبال القبلتين واستدبارهما ببول أو غائط، وهؤلاء غاب عنهم حديث ابن عمر، وهو يدل عَلَى أن النهي إنما أريد به الصحراء لا البيوت، وقال أحمد: حديث ابن عمر ناسخ للنهي عن استقبال بيت المقدس واستدباره بغائط وبول، والدليل عَلَى هذا ما روى مروان الأصفر عن ابن عمر أنه أناخ راحلته مستقبل بيت المقدس، ثمَّ جلس يبول إليها، فقلت: يا أبا عبد الرحمن، أليس قد نهي عن هذا؟ قَالَ: إنما نهي عن هذا في الفضاء، وأما إِذَا كان بينك وبين القبلة شيء يسترك فلا بأس (^٢).\n_________\n(^١) هو العلامة شهاب الدين إبراهيم بن عبد الله بن عبد المنعم بن علي بن أبي الدم الحموي الشافعي. حدث بمصر ودمشق وحماة \"بجزء الغطريف\". وولي القضاء بحماة وترسل عن ملكها وصنف \"أدب القضاة\" و\"مشكل الوسيط\" وجمع تاريخًا وألف في الفرق الإسلامية، وغير ذلك، وله نظم جيد وفضائل وشهرة. توفي في جمادى الآخرة سنة اثنتين وأربعين وستمائة، وله ستون سنة.\nانظر ترجمته في: \"سير أعلام النبلاء\" ٢٣/ ١٢٥ - ١٢٦ (٩٦)، \"الوافي بالوفيات\" ٦/ ٣٣ - ٣٤ (٢٤٦٥)، \"طبقات الشافعية\" للسبكي ٥/ ٤٧، \"طبقات الشافعية\" للإسنوي ١/ ٥٤٦ - ٥٤٧ (٥٠٤)، \"شذرات الذهب\" ٥/ ٢١٣.\n(^٢) حديث ابن عمر رواه أبو داود (١١)، وابن خزيمة ١/ ٣٥ (٦٠)، والحاكم ١/ ١٥٤، وقال: هذا حديث صحيح على شرط البخاري، فقد احتج بالحسن بن ذكوان ولم يخرجاه. ووافقه الذهبي. وقال الألباني في \"صحيح أبي داود\" (٨): إسناده حسن. انظر: \"شرح ابن بطال\" ١/ ٢٣٧.","vol":"4","page":116},{"text":"الحادي عشر:\nفي قوله: (إِنَّ نَاسًا يَقُولُونَ: كذا) دلالة على أن الصحابة كانوا يختلفون في معاني السنن وكان كل واحد منهم يستعمل ما سمع عَلَى عمومه، فمن هنا وقع بينهم الاختلاف.\nالثاني عشر:\nقوله: (لَعَلَّكَ مِنَ الذِينَ يُصَلُّونَ عَلَى أَوْرَاكِهِمْ) قد فسره مالك كما سلف، فيؤخذ منه اشتراط ارتفاع الأسافل عَلَى الأعالي وهو الأصح عندنا (^١).\n_________\n(^١) ورد بهامش (س) تعليق نصه: ثم بلغ في الأربعين كتبه مؤلفه غفر الله له.","vol":"4","page":117},{"text":"<span data-type='title' id=toc-314>١٣ - باب خُرُوجِ النِّسَاءِ إِلَى البَرَازِ</span>\n١٤٦ - حَدَّثَنَا يحيى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ أَزْوَاجَ النَّبِيِّ - ﷺ - كُنَّ يَخْرُجْنَ بِاللَّيْلِ إِذَا تَبَرَّزْنَ إِلَى الَمنَاصِعِ -وَهُوَ صَعِيدٌ أَفْيَحُ- فَكَانَ عُمَرُ يَقُولُ لِلنَّبِيِّ - ﷺ -: احْجُبْ نِسَاءَكَ. فَلَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - يَفْعَلُ، فَخَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ -زَوْجُ النَّبيِّ - ﷺ - لَيْلَةً مِنَ اللَّيَالِي عِشَاءً، وَكَانَتِ اَمْرَأةً طَوِيلَةً، فَنَادَاهَا عُمَرُ: أَلَا قَدْ عَرَفْنَاكِ يَا سَوْدَةُ. حِرْصًا عَلَى أَنْ يَنْزِلَ الِحجَابُ، فَأَنْزَلَ اللهُ آيَةَ الِحجَابِ. [١٤٧، ٤٧٩٥، ٥٢٣٧، ٦٢٤٠ - مسلم: ٢١٧٠ - فتح: ١/ ٢٤٨]\n\n١٤٧ - حَدَّثَنَا زَكَرِيَّاءُ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَام بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قَدْ أُذِنَ أَنْ تَخْرُجْنَ فِي حَاجَتِكنَّ\". قَالَ هِشَامٌ: يَعْنِي: البَرَازَ. [انظر: ١٤٦ - مسلم: ٢١٧٠ - فتح: ١/ ٢٤٩]\nحَدَّثنَا يَحْيَ بْنُ بُكَيْرٍ، ثنَا اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ أَزْوَاجَ النَّبيِّ - ﷺ - كُنَّ يَخْرُجْنَ بِاللَّيْلِ إِذَا تَبَرَّزْنَ إِلَى المَنَاصِعِ -وَهُوَ صَعِيدٌ أَفْيَحُ- فَكَانَ عُمَرُ يَقُولُ لِلنَّبِيِّ - ﷺ -: احْجُبْ نِسَاءَكَ. فَلَمْ يَكُنْ النبي - ﷺ - يَفْعَلُ، فَخَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ -زَوْجُ النَّبيِّ - ﷺ - لَيْلَةً مِنَ اللَّيَالِي عِشَاءً، وَكَانَتِ امْرَأَةً طَوِيلَةً، فَنَادَاهَا عُمَرُ: أَلَا قَدْ عَرَفْنَاكِ يَا سَوْدَةُ. حِرْصًا عَلَى أَنْ يَنْزِلَ الحِجَابُ، فَأَنْزَلَ اللهُ آية الحِجَابِ.\nالكلام عليه من أوجه:\nأحدها: في التعريف برواته: وقد سلف مفرقًا.\nثانيها:\nمعنى (تبرزن): خرجن إلى البراز للبول والغائط.","vol":"4","page":118},{"text":"و(المناصع): المواضع التي يتخلى فيها للحاجة، واحدها منصع قَالَ الزبيدي والأزهري: أراها مواضع خارج المدينة (^١). وقال الداودي: هي التي يؤتى ذَلِكَ فيها فيضع الإنسان ويذهب عنه فعل ذَلِكَ. وعبارة ابن الجوزي في \"غريبه\" ومن خطه نقلت: هي المواضع التي يتخلى فيها للحاجة، وكان صعيدًا أفيح خارج المدينة يقال لَهُ: المناصع (^٢).\nوهو بمعنى ما سلف.\nو(الصعيد): وجه الأرض.\nو(الأفيح): المتسع، ودارًا فيحاء: واسعة (^٣).\nو(البراز) في ترجمة البخاري بفتح الباء وهو لغة -ما برز من الأرض واتسع، كنى به عن الحدث كما كنى بالغائط وهو المطمئن من الأرض.\nوفي \"سنن أبي داود\"، وابن ماجه من حديث أبي هريرة مرفوعًا:\n\"اتقوا الملاعن الثلاث\" (^٤)، وعُدَّ منها البراز في الموارد، قَالَ الخطابي: هو بفتح الباء وغلط من رواه بكسرها (^٥)، ولا يسلم له.\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٥٨٦، مادة: (نصع).\n(^٢) \"غريب الحديث\" ٢/ ٤١٢.\n(^٣) انظر: \"أعلام الحديث\" ١/ ٢٤٣.\n(^٤) رواه مسلم (٢٦٩) كتاب: الطهارة، باب: النهي عن التخلي في الطرق والظلال، وأبي داود (٢٥)، وأحمد ٢/ ٣٧٢، وأبو عوانة ١/ ١٦٦ (٤٨٦)، وابن حبان ٤/ ٢٦٢ (١٤١٥)، والحاكم ١/ ١٨٥ - ١٨٦، والبيهقي ١/ ٩٧ كلهم عن أبي هريرة بلفظ: \"اتقوا اللاعنين\" عدا أبي عوانة فلفظه: \"اجتنبوا .. \" أمَّا لفظ المصنف: \"اتقوا الملاعن الثلاث\" فقد روي مرفوعًا عن معاذ بن جبل عند أبي داود برقم (٢٦)، وابن ماجه برقم (٣٢٨) وفي الباب عن ابن عباس رواه أحمد ١/ ٢٩٩.\n(^٥) \"غريب الحديث\" ١/ ١٠٧، \"لسان العرب\" ١/ ٢٥٥. مادة: (برز).","vol":"4","page":119},{"text":"الوجه الثالث: في فوائده:\nالأولى: مراجعة الأدنى للأعلى في الشيء المتبين.\nالثانية: فضل المراجعة إِذَا لم يقصد بها التعنت؛ فإنه قد تبين فيها من العلم ما خفي، فإن نزول الآية وهي قوله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ﴾ الآية [الأحزاب: ٥٩] الآية، كان سبب المراجعة.\nالثالثة: فضل عمر، فإن الله أيد به الدين، وهذِه إحدى ما وافق فيها ربه.\nوثانيها: في قوله: ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ﴾ [التحريم: ٥].\nوثالثها: قوله: لو اتخذت من مقام إبراهيم مصلى.\nوهذِه الثلاثة ثابتة في الصحيح كما ستعلمه في الصلاة (^١).\nورابعها: موافقته في أسرى بدر (^٢).\nخامسها: في منع الصلاة عَلَى المنافقين. وهاتان في \"صحيح مسلم\" (^٣).\nسادسها: موافقته في آية المؤمنين؛ روينا في \"مسند أبي داود الطيالسي\" من حديث علي بن زيد: وافقت ربي لما نزلت ﴿ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ﴾ [المؤمنون: ١٤] فقلت أنا: تبارك الله أحسن الخالقين.\nفنزلت (^٤).\n_________\n(^١) سيأتي برقم (٤٠٢) كتاب: الصلاة، باب: ما جاء في القبلة ومن لم ير الإعادة على من سها.\n(^٢) يشير المصنف إلى ما كان سببًا في نزول قول الله -﷿-: ﴿مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ﴾ [الأنفال: ٦٧]. فقد رواه الحاكم ٢/ ٣٢٩ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي فقال: صحيح على شرط مسلم.\n(^٣) مسلم (٢٣٩٩، ٢٤٠٠) كتاب: فضائل الصحابة، باب: من فضائل عمر - ﵁.\n(^٤) رواه أبو داود الطيالسي ١/ ٤٦ - ٤٧ (٤١). قلت: والحديث أصله في الصحيحين =","vol":"4","page":120},{"text":"سابعها: موافقته في تحريم الخمر، كما ستعلمه إن شاء الله في موضعه (^١).\nثامنها: موافقته في قوله: ﴿مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ﴾ الآية [البقرة: ٩٨]. ذكره الزمخشري (^٢)، وقال ابن العربي: قدمنا في الكتاب الكبير أنه وافق ربه تعالى تلاوة ومعنى في أحد عشر موضعًا، وهذا من النفائس (^٣).\nوفي \"جامع الترمذي\" مصححًا عن ابن عمر: ما نزل بالناس أمر قط فقالوا فيه وقال عمر فيه إلا نزل فيه القرآن على نحو ما قَالَ عمر (^٤).\nالرابعة:\nكلام الرجال مع النساء في الطريق.\nالخامسة:\nجواز وعظ الإنسان أمه في البر؛ لأن سودة من أمهات المؤمنين.\n_________\n= من حديث أنس عن عمر دون ﴿فَتَبَارَكَ اللهُ أَحْسَنُ الْخَالِقِينَ﴾ [المؤمنون: ١٤] عند البخاري برقم (٤٠٢) كتاب: الصلاة، باب: ما جاء في القبلة ومن لم ير الإعادة، ومسلم (٢٣٩٩) كتاب: فضائل الصحابة، باب: فضائل عمر.\n(^١) يشير المصنف إلى حديث عمر بن الخطاب: اللهم بين لنا في الخمر بيانًا شافيًا. فقد رواه أبوداود (٣٦٧٠)، والترمذي (٣٠٤٩)، والنسائي ٨/ ٢٨٦، وأحمد ١/ ٥٣، والحاكم ٢/ ٢٧٨، والبيهقي ٨/ ٢٨٥. قال الحاكم: صحيح على شرط الشيخين.\nوصححه الألباني في \"صحيح سنن الترمذي\".\n(^٢) \"الكشاف\" ١/ ٨٤.\n(^٣) \"عارضة الأحوذي\" ١٣/ ١٤٢ - ١٤٣.\n(^٤) رواه الترمذي (٣٦٨٢)، وقال: هذا حديث حسن صحيح غريب، وصححه الألباني في \"صحيح الجامع\" (١٧٣٦).","vol":"4","page":121},{"text":"السادسة:\nجواز الإغلاظ في القول والعتاب إِذَا كان قصده الخير، فإن عمر قَالَ: قد عرفناك يا سودة؛ وكان شديد الغيرة لاسيما في أمهات المؤمنين.\nالسابعة:\nالتزام النصيحة لله ولرسوله في قول عمر: احجب نساءك.\nوكان - ﷺ - يعلم أن حجبهن خير من غيره، لكنه كان يترقب الوحي، بدليل أنه لم يوافق عمر حين أشار بذلك، وكان عدمه من عادة العرب.\nقَالَ القاضي عياض: والحجاب الذي خص به أمهات المؤمنين هو فرض عليهن بلا خلاف في الوجه والكفين، فلا يجوز لهن كشف ذَلِكَ لشهادة ولا غيرها، ولا إظهار شخصهن إِذَا خرجن، كما فعلت حفصة يوم مات أبوها، ستر شخصها حين خرجت، وزينب عمل لها قبة لما توفيت قَالَ تعالى: ﴿وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ﴾ [الأحزاب: ٥٣] (^١).\nفائدة:\nكان الحجاب في السنة الخامسة في قول قتادة. وقال أبو عبيدة: في الثالثة. وقال ابن إسحاق: بعد أم سلمة. وعند ابن سعد: في الرابعة في ذي القعدة؛ وذلك لما تزوج زينب بنت جحش أولم عليها، وأكل جماعة وهي مولية بوجهها إلى الحائط ولم يخرجوا، فخرج رسول الله - ﷺ - ولم يخرجوا وعاد فلم يخرجوا فنزلت آية الحجاب (^٢).\n_________\n(^١) انظر: \"إكمال المعلم بفوائد مسلم\" ٧/ ٥٧.\n(^٢) انظر: \"الطبقات الكبرى\" ١/ ١٧٤.","vol":"4","page":122},{"text":"الثامنة:\nجواز تصرف النساء في ما بهن حاجة إليه.\nثم قال البخاري رحمه- الله: حَدَّثنَا زَكَرِيَّاءُ ثنَا أَبُو أُسَامَةَ، عَنْ هِشَام ابْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"قَدْ أُذِنَ أَنْ (^١) تَخْرُجْنَ فِي حَاجَتِكُنَّ\". قَالَ هِشَامٌ: يَعْنِي: البَرَازَ.\nأما رجاله فسلف التعريف بهم.\nوأما فقهه فخروجهن إلى البراز ومثله ما بهن حاجة إليه وقد أمرن بالخروج إلى العيدين كما سيأتي (^٢).\nو(الْبَرَازَ) بفتح الباء كما سلف. قَالَ الداودي: وقوله: \"قَدْ أُذَنَ أَنْ تَخْرُجْنَ\" دال على أنه لم يرد هنا حجاب البيوت -فإن ذَلِكَ وجه آخر- إنما أراد أن يستنزن بالجلباب حتَّى لا يبدو منهن إلا العين.\nقالت عائشة: كنا نتأذى بالكنف وكنا نخرج إلى المناصع (^٣).\n_________\n(^١) في الهامش كتب: (لكن) ورمز فوقها أنها نسخة.\n(^٢) سيأتي برقم (٩٧٤) كتاب: العيدين، باب: خروج النساء والحيض إلى المصُلى، ومسلم (٨٩٠) كتاب: صلاة العيدين.\n(^٣) سيأتي برقم (٤١٤١) كتاب: المغازي، باب: حديث الإفك.","vol":"4","page":123},{"text":"<span data-type='title' id=toc-315>١٤ -<span data-type='title' id=toc-316> باب </span>التَّبُّرزِ فِي البُيُوتِ</span>\n١٤٨ - حَدَّثَنَا إِبْرَاهِيم بْنُ الُمنْذِرِ قَالَ: حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنْ وَاسِعِ بْنِ حَبَّانَ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: ارْتَقَيْتُ فَوْقَ ظَهْرِ بَيْتِ حَفْصَةَ لِبَعْضِ حَاجَتِي، فَرَأَيْتُ رَسولَ اللهِ - ﷺ - يَقْضِي حَاجَتَهُ مُسْتَدْبِرَ القِبْلَةِ، مُسْتَقْبِلَ الشَّأْمِ. [انظر: ١٤٥ - مسلم: ٢٦٦ - فتح: ١/ ٢٥٠]\n\n- باب\n١٤٩ - حَدَّثَنَا يعقوب بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا يَزِيد بْن هَارُونَ قَالَ: أَخْبَرَنَا يَحْيَى، عَنْ مُحَمَّدِ بْنِ يِحْيَى بْنِ حَبَّانَ، أَنَّ عَمَّهُ وَاسِعَ بْنَ حَبَّانَ أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ أَخْبَرَهُ قَالَ: لَقَدْ ظَهَرْتُ ذَاتَ يَوْمٍ عَلَى ظَهْرِ بَيْتِنَا، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - قَاعِدًا عَلَى لَبِنَتَيْنِ، مُسْتَقْبِلَ بَيْتِ الَمقْدِسِ. [انظر: ١٤٥ - مسلم ٢٦٦ - فتح: ١/ ٢٥٠]\nحَدَّثَني إِبْرَاهِيمُ بْنُ المُنْذِرِ، ثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ يَحْييَ بْنِ حَبَّانَ، عَنْ وَاسِعِ بْنِ حَبَّانَ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: ارْتَقَيْتُ فَوْقَ ظَهْرِ بَيْتِ حَفْصَةَ لِبَعْضِ حَاجَتِي، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - يَقْضِي حَاجَتَهُ مُسْتَدْبِرَ القِبْلَةِ، مُسْتَقْبِلَ الشَّامِ.\nحَدَّثنَا (^١) يَعْقُوبُ بْنُ إِبْرَاهِيمَ، ثنا يَزِيدُ بْنُ هَارُونَ قَالَ: أَخْبَرَنَا يَحْييَ، عَنْ مُحَمَّدِ بْنِ يَحْييَ بْنِ حَبَّانَ، أَنَّ عَمهُ وَاسِعَ بْنَ حَبَّانَ أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ ابْنَ عُمَرَ أَخْبَرَهُ قَالَ: لَقَدْ ظَهَرْتُ ذَاتَ يَوْمٍ عَلَى ظَهْرِ بَيْتِنَا، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - قَاعِدًا عَلَى لَبِنَتَيْنِ، مُسْتَقْبِلَ بَيْتِ المَقْدِسِ.\n_________\n(^١) كتب في هامش الأصل قبالة هذِه الكلمة (باب) وأشار إلى أنها نسخة.\n[قلت: أثبتت في المتن بين معقوفتين].","vol":"4","page":124},{"text":"هذا الحديث بطريقيه سلف الكلام عليه قريبًا (^١).\nوكذا رجاله خلا أنس (ع) بن عياض (^٢) وهو ليثي مدني ثقة عالم.\nروى عن ربيعة (وعدة) (^٣). وعنه أحمد وأمم. مات سنة مائتين عن ست وتسعين سنة، وهو من الأفراد، وليس في الكتب الستة أنس بن عياض سواه، وكنيته أبو ضمرة.\nوعبيد الله (ع) هو أبو عثمان عبيد الله بن عمر بن حفص بن عاصم بن عمر العمري الفقيه. روى عن أبيه والقاسم وسالم وعدة. ويقال: إنه أدرك أم خالد بنت خالد. وعنه خلق آخرهم عبد الرزاق. مات سنة سبع وأربعين ومائة (^٤).\nويزيد (ع) بن هارون هو الحافظ المتقن أحد الأعلام السلمي. وعنه الذهلي وخلق.\n_________\n(^١) سلف برقم (١٤٥) كتاب: الوضوء، باب: من تبرز على لبنتين.\n(^٢) أنس بن عياض بن ضمرة. قال عباس الدوري، عن يحيى: ثقة. وقال إسحاق بن منصور، عن يحيى: صويلح، وقال محمد بن سعد: كان ثقة كثير الحديث. وقال أبو زرعة والنسائي: لا بأس به.، وقال ابن حجر في التقريب: ثقة. انظر: \"التاريخ الكبير\" ٢/ ٣٣ (١٥٩١)، \"الجرح والتعديل\" ٢/ ٢٨٩ (١٠٥٥)، \"الثقات\" ٦/ ٧٦، \"تهذيب الكمال\" ٣/ ٣٤٩ (٥٦٧)، \"تقريب التهذيب\" (٥٦٤).\n(^٣) في (ج): وغيره.\n(^٤) عبيد الله بن عمر بن حفص بن عاصم. قال عبد الله بن أحمد بن حنبل: قال يحيى بن معين: عبيد الله بن عمر من الثقات. قال أحمد بن صالح: عبيد الله بن عمر أحب إلي من مالك في حديث نافع.\nانظر: \"التاريخ الكبير\" ٥/ ٣٩٥ (١٢٧٣)، \"معرفة الثقات\" ٢/ ١١٣ (١١٦٦)، \"الجرح والتعديل\" ٥/ ٣٢٦ (١٥٤٥)، \"سير أعلام النبلاء\" ٦/ ٣٠٤ (١٢٩)، \"تهذيب الكمال\" ١٩/ ١٢٤ (٣٦٦٨).","vol":"4","page":125},{"text":"كان يصلي الضحى ست عشرة ركعة؛ وقد عمي. مات سنة ست ومائتين بواسط عن ثمان وثمانين سنة، وليس في الستة مشارك له في اسمه واسم أبيه (^١).\n_________\n(^١) يزيد بن هارون بن زاذي ويقال: ابن زاذان، قال إسحاق بن منصورِ، عن يحيى بن معين: ثقة.\nقال علي بن المديني: هو من الثقات، وقال في موضع آخر: ما رأيت رجلًا قط أحفظ من يزيد بن هارون. وقال أبو حاتم: ثقة، إمام صدوق، لا يسأل عن مثله.\nانظر: \"الطبقات الكبرى\" ٧/ ٣١٤، \"التاريخ الكبير\" ٨/ ٣٦٨ (٣٣٥٤)، \"معرفة الثقات\" ٢/ ٣٦٨ (٢٠٣٩)، \"تهذيب الكمال\" ٣٢/ ٢٦١ (٧٠٦١).","vol":"4","page":126},{"text":"<span data-type='title' id=toc-317>١٥ - باب: الاسْتِنْجَاءِ بِالْمَاءِ</span>\n١٥٠ - حَدَّثَنَا أَبُو الوَلِيدِ هِشَامُ بْنُ عَبْدِ الَملِكِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي مُعَاذٍ -وَاسْمُهُ عطًاءُ بْنُ أَبِي مَيْمونَةَ- قَالَ: سَمِعْت أَنَسَ بْنَ مَالِكِ يَقُول: كَانَ النَّبِيُّ - ﷺ - إِذَا خَرَجَ لَحِاجَتِهِ أَجِيءُ أَنَا وَغُلام مَعَنَا إِدَاوَةٌ مِنْ مَاءٍ. يَعْنِي: يَسْتَنْجِي بِهِ. [١٥١، ١٥٢، ٢١٧، ٥٠٠ - مسلم ٢٧١ - فتح: ١/ ٢٥٠]\nحَدَّثنَا أَبُو الوَليدِ هِشَامُ بْنُ عَبْدِ المَلِكِ قَالَ: حَدَّثنَا شُعْبَةُ، عَنْ أَبِي مُعَاذٍ -وَاسْمُهُ عَطَاءُ بْنُ أَبِي مَيْمُونَةَ- قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - إِذَا خَرَجَ لِحَاجَتِهِ أَجِيءُ أَنَا وَغُلَامٌ مَعَنَا إِدَاوَةٌ مِنْ مَاءٍ. يَعْنِي: يَسْتَنْجِي بِهِ.\nالكلام عليه من أوجه:\nولنقدم عليها أن الاستنجاء مأخوذ من النجو وهو القطع. وقيل: من الارتفاع. وقيل: من طلب النجاة، وهو الخلاص، حكاها القاضي عياض في \"تنبيهاته\".\nالأول: في التعريف برواته:\nوقد سلف التعريف بهم خلا عطاء (خ. م. د. س. ق) بن أبي ميمونة وهو بصري تابعي مولى أنس، وقيل مولى عمران بن حصين مات بعد الثلاثين ومائة، وكان يرى القدر (^١).\n_________\n(^١) عطاء بن أبي ميمونة واسمه منيع البصري. قال أبو حاتم: صالح لا يحتج بحديثه، وكان قدريًا، قال أبو أحمد بن عدي: ومن يروي عنه يكنيه بأبي معاذ، وفي أحاديثه بعض ما ينكر عليه. قال البخاري: قال يحيى القطان: مات بعد الطاعون.\nوقال ابن حجر: احتج به الجماعة سوى الترمذي وليس له في البخاري سوى حديثه عن أنس في الاستنجاء. =","vol":"4","page":127},{"text":"ومن طُرف هذا الإسناد أنهم كلهم بصريون، وكلهم من فرسان الصحيحين وباقي الستة إلا عطاء (فلم) (^١) يخرج له الترمذي.\nالثاني: في بيان ألفاظه:\n(الغلام) هو الذي طرَّ شاربه. وقيل: هو من حين يولد إلى أن يشب، وقد أوضحته بمتعلقاته في \"شرح العمدة\" (^٢) فراجعه منه.\nو(الإداوة) بكسر الهمزة: إناء صغير من جلد يتخذ للماء كالسطيحة (^٣) ونحوها، والجمع: أداوى، قَالَ الجوهري: الإداوة: المِطْهَرَة، والجمع: الأداوى (^٤).\nو(الحاجة) هنا: الغائط أو البول. وهذا الغلام من الأنصار كما سيأتي (^٥).\nالثالث: في فوائده:\nالأولى: خدمة الصالحين وأهل الفضل والتبرك بذلك (^٦)، وتفقد حاجاتهم خصوصًا المتعلقة بالطهارة.\nالثانية: استخدام الرجل الفاضل بعض أتباعه الأحرار خصوصًا إِذَا أرصدوا لذلك، والاستعانة في مثل هذا فيحصل الشرف لهم بذلك.\n_________\n= انظر: \"التاريخ الكبير\" ٦/ ٤٦٩ (٣٠١٢)، \"تهذيب الكمال\" ٢٠/ ١١٧ (٣٩٤٢)، \"مقدمة فتح الباري\" ص ٤٢٥.\n(^١) في (ج): فإنه لم.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٤٧٥.\n(^٣) \"لسان العرب\" ٤/ ٢٠٠٦. مادة: (أدا).\n(^٤) \"الصحاح\" ٦/ ٢٢٦٦.\n(^٥) سيأتي برقم (١٥١) كتاب: الوضوء، باب: الاستنجاء بالماء.\n(^٦) خدمة الصالحين مندوبة، أما التبرك بذلك فهو من خصوصية النبي - ﷺ - حال حياته دون موته، وسيأتي الكلام على ذلك باستفاضة في تعليقنا على حديث (١٩٤).","vol":"4","page":128},{"text":"وقد صرح الروياني (^١) من أصحابنا بأنه يجوز أن يعير ولده الصغير، ليخدم من يتعلم منه، وخالف صاحب \"العدة\" فقال: ليس للأب أن يعير ولده الصغير لمن يخدمه؛ لأن ذَلِكَ هبة لمنافعه فأشبه إعارة ماله (^٢)، وأوله النووي في \"الروضة\" فقال: هذا محمول عَلَى خدمة تقابل بأجرة، أما ما كان محتقرًا لا يقابل بها فالظاهر والذي تقتضيه أفعال السلف أن لا منع منه، إِذَا لم يضر بالصبي (^٣).\nوقال غيره من المتأخرين: ينبغي تقييد المنع بما إِذَا انتفت المصلحة، أما إِذَا وجدت كما لو قَالَ لولده الصغير: اخدم هذا الرجل في كذا؛ ليتمرن عَلَى التواضع ومكارم الأخلاق فلا منع منه، وهو حسن بالغ (^٤).\nالثالثة: التباعد لقضاء الحاجة عن الناس، وقد اشتهر ذَلِكَ من فعله - ﷺ -.\nالرابعة: جواز الاستعانة في أسباب الوضوء.\nالخامسة: جواز الاستنجاء بالماء كما ترجم عليه البخاري (^٥).\nواعترضه الأصيلي فقال: استدلاله به ليس بالبين؛ لأن قوله: (يستنجي به) ليس من قول أنس، إنما هو من قول أبي الوليد، وقد رواه سليمان بن حرب، عن شعبة، (لم يذكر يستنجي به، كما\n_________\n(^١) تقدمت ترجمته في حديث رقم (١).\n(^٢) انظر \"أسنى المطالب\" ٢/ ٣٢٥، \"الفتاوى الهندية\" ٤/ ٣٧٢، و\"مغني المحتاج\" ٢/ ٢٦٥.\n(^٣) \"روضة الطالبين\" ٤/ ٤٢٦.\n(^٤) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٤٨٢ - ٤٨٣.\n(^٥) سيأتي برقم (١٥٠) كتاب: الوضوء، باب: الاستنجاء بالماء.","vol":"4","page":129},{"text":"سيأتي (^١)، فيحتمل أن يكون الماء لطهوره أو لوضوئه. وقال أبو عبد الله بن أبي صفرة (^٢): قد تابع أبا الوليد النضر وشاذان، عن شعبة) (^٣) وقالا: يستنجى بالماء.\nقَالَ: وتواترت الآثار عن أبي هريرة (^٤) وأسامة وغيرهما من الصحابة عَلَى الحجارة (^٥). وقال ابن التين في \"شرحه\" مثله، وزاد عن أبي\n_________\n(^١) سيأتي برقم (١٥١) كتاب: الوضوء، باب: من حمل معه الماء لطهوره.\n(^٢) المهلب بن أحمد بن أبي صفرة أسيد بن عبد الله الأسدي الأندلسي المربي مصنف \"شرح صحيح البخاري\". وكان أحد الأئمة الفصحاء، الموصوفين بالذكاء. أخذ عن أبي محمد الأصيلي، وفي الرحلة عن أبي الحسن القابسي، وأبي الحسن علي بن بندار القزويني، وأبي ذر الحافظ.\nروى عنه أبو عمر بن الحذاء، ووصفه بقوة الفهم وبراعة الذهن. وحدث عنه أيضًا أبو عبد الله بن عابد وحاتم بن محمد.\nولي قضاء المرية، توفي في شوال سنة خمس وثلاثين وأربعمائة.\nانظر ترجمته في: \"سير أعلام النبلاء\" ١٧/ ٥٧٩ (٣٨٤)، \"الوافي بالوفيات\" ٢٦/ ١٨٧، \"كشف الظنون\" ١/ ٥٤٥، \"شذرات الذهب\" ٣/ ٢٥٥ - ٢٥٦، \"معجم المؤلفين\" ٣/ ٩٢٧، \"شجرة النور الزكية\" ١/ ١١٤ (٣١١).\n(^٣) ما بين القوسين ساقط من (ج).\n(^٤) حديث أبي هريرة: رواه أبو داود (٨)، والنسائي ١/ ٣٨، وابن ماجه (٣١٣)، والبيهقي في \"معرفة السنن والآثار\" ١/ ٣٤٣ (٨٤٦). قال الألباني في \"صحيح سنن أبي داود\" (٦): إسناده حسن، وقال في \"صحيح سنن ابن ماجه\" (٢٥٢): حسن صحيح. وحديث أسامة لم أقف عليه.\n(^٥) وغيرهم مثل:\nسلمان: رواه مسلم (٢٦٢) كتاب: الطهارة، باب: الاستطابة.\nوعائشة: رواه أبو داود (٤٠)، والنسائي ١/ ٤١ - ٤٢، وأحمد ٦/ ١٠٨، والدارمي ١/ ٥٣٠ - ٥٣١ (٦٩٧)، والدارقطني ١/ ٥٤، والبيهقي ١/ ١٠٣، قال الدارقطني: إسناده صحيح. وقال النووي في \"المجموع\" ٢/ ٩٣. صحيح وقال الألباني في \"صحيح سنن أبي داود\": حديث حسن، وخزيمة بن ثابت: =","vol":"4","page":130},{"text":"عبد الملك أنه قول أبي معاذ الراوي، عن أنس. قَالَ: وذلك لأنه لم يصح أنه - ﷺ - استنجى بالماء.\nوكذا نُقل عن أحمد أنه لم يصح به حديث؛ وأقول: قد ذكر البخاري من غير طريق أبي الوليد: (يستنجي بالماء) كما سيأتي بعد من طريق غندر (^١) والنضر (^٢) وشاذان (^٣).\nوذكره أيضًا في باب غسل البول من غير طريقه بلفظ: كان - ﷺ - إِذَا تبرز لحاجته أتيته بماء فتغسَّل به (^٤).\nوسيأتي في لفظ لمسلم: دخل حائطًا وتبعه غلام معه ميضأة فوضعها عند رأسه، فقضى رسول الله - ﷺ -، فخرج علينا وقد استنجى بالماء (^٥).\nوسلف قريبًا حديث ابن عباس في وضعه الماء له ودعائه - ﷺ - له (^٦)، وترجم عليه: وضع الماء عند الخلاء. وذكرنا هناك جملة من الأحاديث الصحيحة فيه.\nوفي \"صحيح ابن خزيمة\" من حديث إبراهيم بن جرير، عن أبيه، أن النبي - ﷺ - دخل الغيضة فقضى حاجته، فأتاه جرير بإداوة من ماء فاستنجى\n_________\n= رواه أبو داود (٤١)، وابن ماجه (٣١٥)، وأحمد ٥/ ٢١٣ - ٢١٥. قال الألباني في \"صحيح سنن أبي داود\" (٣٢): حديث حسن أو صحيح، وهذِه الأحاديث كلها على أن الاستنجاء بثلاثة أحجار.\n(^١) متابعة غندر ستأتي برقم (١٥٢) كتاب: الوضوء، باب: حمل العنزة مع الماء في الاستنجاء.\n(^٢) متابعة النضر رواها النسائي ١/ ٤٢.\n(^٣) متابعة شاذان ستأتي برقم (٥٠٠) كتاب: الصلاة، باب: الصلاة إلى العنزة.\n(^٤) سيأتي برقم (٢١٧) كتاب: الوضوء، باب: ما جاء في غسل البول.\n(^٥) \"صحيح مسلم\" (٢٧٠) كتاب: الطهارة، باب: الاستنجاء بالماء من التبرز، من حديث أنس.\n(^٦) سبق برقم (١٤٣) كتاب: الوضوء، باب: وضع الماء عند الخلاء.","vol":"4","page":131},{"text":"بها، ومسح يده بالتراب (^١).\nوفي \"صحيح مسلم\" لما عد الفطرة عشرة عد منها انتقاص الماء (^٢)، وفُسِّر بالاستنجاء. وزعم ابن بطال أن حذيفة بن اليمان (^٣) وسعيد بن المسيب (^٤) كرها الاستنجاء بالماء، وكان المهاجرون يستحبون الاستنجاء بالأحجار، والأنصار بالماء (^٥).\nوفي \"المصنف\" أيضًا عن سعد بن أبي وقاص، وعمر بن الخطاب، وعبد الله بن الزبير، ومجمع بن يزيد، وعروة بن الزبير، والحسن بن أبي الحسن، وعطاء؛ شيء من ذَلِكَ، والإجماع قاضٍ على قولهم، وكذا امتنان البارئ ﷻ في كتابه بالتطهير به؛ ولأنه أبلغ في إزالة العين (^٦).\n_________\n(^١) انظر: \"صحيح خزيمة\" ١/ ٤٧ (٨٩) كتاب: الوضوء، باب: جماع أبواب الاستنجاء بالماء.\n(^٢) انظر: \"صحيح مسلم\" (٢٦١) كتاب: الطهارة، باب: خصال الفطرة.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ١/ ١٤٢ (١٦٣٥).\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ١/ ١٤٢ (١٦٣٧).\n(^٥) \"شرح ابن بطال\"١/ ٢٤١.\n(^٦) الآثار عن عمر وسعد بن أبي وقاص ومجمع بن يزيد وعروة بن الزبير والحسن بن أبي الحسن وعطاء إلى \"المصنف\" خطأ لأنني لم أقف عليها في المطبوع من \"مصنف ابن أبي شيبة\"، وما وقفت عليه هو أثر عبد الله بن الزبير، رواه ابن أبي شيبة في \"المصنف\" ١/ ١٤٢ (١٦٤١).\nأمَّا غير ذلك مما ذكره المصنف فلا. والذي وقفت عليه أن بطال نقل في \"شرحه على الصحيح\" ١/ ٢٤١ أن المهاجرين كانوا يستنجون بالأحجار، وأنكر الاستنجاء بالماء سعد بن أبي وقاص، وحذيفة، وابن الزبير، وسعيد بن المسيب وقال: إنما ذلك وضوء النساء. وكان الحسن لا يغسل بالماء، وقال عطاء: غسل الدبر محدث. أهـ.","vol":"4","page":132},{"text":"وفي \"شرح الموطأ\" لابن حبيب: حَدَّثنَا أسد بن موسى وغيره عن السدي بن يحيى، عن أبان بن أبي عياش أنه - ﷺ - قَالَ؟ \"استنجوا بالماء، فإنه أطهر وأطيب\"، وأبان هذا متروك.\nوأجيب عن قول سعيد بن المسيب وقد سُئِلَ عن الاستنجاء بالماء أنه وضوء النساء (^١)، وأنه لعل ذَلِكَ في مقابلة غلو من أنكر الاستنجاء بالأحجار، وبالغ في إنكاره بهذِه الصيغة لتمنعه من الغلو، وحمله ابن نافع (^٢) عَلَى أنه في حق النساء، وأما الرجال فيجمعون بينه وبين الأحجار، حكاه الباجي عنه (^٣).\n_________\n(^١) رواه مالك في \"موطئه\" ص ٤٧ برواية يحيى.\n(^٢) هو عبد الله بن نافع الصائغ، من كبار فقهاء المدينة، حديثه مخرج في الكتب الستة سوى \"صحيح البخاري\"، وهو من موالي بني مخزوم، ولد سنة نيف وعشرين ومائة.\nحدَّث عن: محمد بن عبد الله بن حسن الذي قام بالمدينة وقُتِل، وأسامة بن زيد الليثي، ومالك بن أنس، وابن أبي ذئب، وسليمان بن يزيد الكعبي صاحب أنس، وكثير بن عبد الله بن عوف، وداود بن قيس الفراء، وخلق سواهم.\nحدَّث عنه: محمد بن عبد الله بن نمير، وأحمد بن صالح، وسحنون بن سعيد، وسلمة بن شبيب، والحسن بن علي الخلال، وغيرهم. وليس هو بالمتوسع في الحديث جدًّا، بل كان بارعًا في الفقه. وثقه ابن معين، وقال البخاري: يعرف حفظه وينكر وكتابه أصح. وقال النسائي: ليس به بأس، وقال ابن عدي: روى عن مالك غرائب. وقال ابن سعد: كان قد لزم مالكًا لزومًا شديدًا. ثم قال: وهو دون معن، قال: وتوفي في شهر رمضان سنة ست ومائتين.\nانظر ترجمته في \"الطبقات الكبرى\" ٥/ ٤٣٨، \"التاريخ الكبير\" ٥/ ٢١٣ (٦٨٧) وفيه (الصانع) بدل (الصائغ)، \"الجرح والتعديل\" ٥/ ١٨٣ - ١٨٤ (٨٥٦)، \"سير أعلام النبلاء\" ١٠/ ٣٧١ - ٣٧٤ (٩٦)، \"شذرات الذهب\" ٢/ ١٥، \"شجرة النور الزكية\" ١/ ٥٥ (٤).\n(^٣) انظر: \"المنتقى\" ١/ ٧٣.","vol":"4","page":133},{"text":"قَالَ القاضي: والعلة عند سعيد كونه وضوء النساء، معناه: أن الاستنجاء في حقهن بالحجارة متعذر. قَالَ الخطابي: وزعم بعض المتأخرين أن الماء مطعوم؛ فلهذا كره الاستنجاء به سعيد وموافقوه؛ وهذا قول باطل منابذ للأحاديث الصحيحة (^١).\nوشذ ابن حبيب فقال: لا يجوز الاستنجاء بالأحجار مع وجود الماء (^٢).\nوحكاه القاضي أبو الطيب (^٣)، عن الزيدية والشيعة (^٤)، وغيرهما،\n_________\n(^١) انظر: \"معالم السنن\" ١/ ٢٥.\n(^٢) انظر: \"عارضة الأحوذي\" ١/ ٣٣، \"المنتقى\" ١/ ٧٣.\n(^٣) الإمام العلامة، شيخ الإسلام، القاضي أبو الطيب، طاهر بن عبد الله بن طاهر بن عمر، الطبري الشافعي، فقيه بغداد. ولد سنة ثمان وأربعين وثلاثمائة بآمل.\nسمع من أبي أحمد بن الغطريف، والدارقطني، وموسى بن عرفة، وعلي بن عمر السُكري، والمعافي الحريري، واستوطن بغداد، ودرس وأفتى وأفاد، وولي قضاء رُبع الكرخ بعد القاضي الصيمري.\nقال الخطيب: كان شيخنا أبو الطيب ورعًا، عاقلًا، عارفًا بالأصول والفروع، محققًا، حسن الخلق، صحيح المذهب، اختلفت إليه، وعلقت عنه الفقه سنين.\nحدَّث عنه: الخطيب، وأبو إسحاق، وابن بكران، وأبو محمد بن الأبنوسي، وأحمد بن الحسن الشيرازي. قال الخطيب: مات صحيح العقل ثابت الفهم في ربغ الأول سنة خمسين وأربعمائة وله مائة وسنتان، ﵀. انظر: ترجمته في: \"تاريخ بغداد\" ٩/ ٣٥٨ - ٣٦٠، \"الأنساب\" ٨/ ٢٠٧، \"المنتظم\" ٨/ ١٩٨، \"اللباب\" ٢/ ٢٧٤، \"تهذيب الأسماء واللغات\" ٢/ ٢٤٧، ٢٤٨، \"سير أعلام النبلاء\" ١٧/ ٦٦٨ - ٦٧١ (٤٥٩)، \"شذرات الذهب\" ٣/ ٢٨٤، ٢٨٥.\n(^٤) الشيعة: لغة: هم أنصار الرجل وأتباعه وكل قوم اجتمعوا على أمرٍ فهم شيعة، وكل من عاون إنسانًا وتحزب له فهو شيعة، وأصله من المشايعة وهي المطاوعة والمتابعة.\nاصطلاحًا: الشيعة اسم لكل من فضل عليًّا على الخلفاء الراشدين قبله - ﵃ - =","vol":"4","page":134},{"text":"والسنة قاضية عليهم، استعمل الشارع وأبو هريرة الأحجار (وهو معه) (^١) ومعه إداوة من ماء.\nومذهب جمهور السلف والخلف والذي أجمع عليه أهل الفتوى من أهل الأمصار أن الأفضل أن يجمع بين الماء والحجر فيقدم الحجر أولًا ثمَّ يستعمل الماء، فتخف النجاسة وتقل مباشرتها بيده، ويكون أبلغ في النظافة، فإن أراد الاقتصار عَلَى أحدهما فالماء أفضل؛ لكونه يزيل عين النجاسة وأثرها، والحجر يزيل العين دون الأثر، لكنه معفو عنه في حق نفسه وتصح الصلاة معه كسائر النجاسات المعفو عنها (^٢).\nالفائدة السادسة: اتخاذ آنية الوضوء كالإداوة ونحوها، وحمل الماء معه إلى الكنيف.\n_________\n- جميعًا -ورأى أن أهل البيت أحق بالخلافه، وأن خلافة غيرهم باطلة.\nالزيدية: هم أتباع زيد بن علي بن الحسين بن علي وهم من حيث اعتقادهم انقسموا إلى قسمين:\n١ - المتقدمون منهم: المتبعون لأقوال زيد وهؤلاء لا يعدون من الرافضة، ويعترفون بإمامة الشيخين أبي بكر وعمر ﵄.\n٢ - المتأخرون منهم: وهؤلاء يعدون من الرافضة، وهم يرفضون إمامة الشيخين ويسبونهما ويكفرون من يرى خلافتهما. اهـ. وقد استقر الاصطلاح في العصر الحديث إلى أن المقصود بالشيعة هم الرافضة مطلقًا.\nانظر: \"تهذيب اللغة\" ٣/ ٦١، \"تاج العروس\" ٥/ ٤٠٥، \"تاريخ المذاهب الإسلامية\" ١/ ٥٢ لأبي زهرة، \"فرق معاصرة تنتسب للإسلام\" ١/ ٣٠٦، ٣٣٤، ٣٣٦ للدكتور/ غالب بن علي عواجي.\n(^١) من (س).\n(^٢) انظر: \"الإعلام\" ١/ ٤٨٧.","vol":"4","page":135},{"text":"<span data-type='title' id=toc-318>١٦ - باب مَنْ حُمِلَ مَعَهُ المَاءُ لِطُهُورِهِ</span>\nوَقَالَ أَبُو الدَّرْدَاءِ: أَلَيْسَ فِيكمْ صَاحِب النَّعْلَيْنِ وَالطَّهُورِ وَالْوسَادِ؟\n\n١٥١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْب قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أبي مُعَاذٍ -هُوَ عَطَاءُ بْنُ أبي مَيْمُونَةَ- قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا خَرَجَ لَحِاجَتِهِ، تَبِعْتُهُ أَنَا وَغُلَامٌ مِنَّا مَعَنَا إِدَاوَةٌ مِنْ مَاءِ. [انظر: ١٥٠ - مسلم ٢٧١ - فتح: ١/ ٢٥١]\n(وَقَالَ أَبُو الدَّرْدَاءِ: أَلَيْسَ فِيكُمْ صَاحِب النَّعْلَيْنِ وَالطَّهُورِ وَالْوِسَادِ؟): يعني به عبد الله بن مسعود وأراد بذلك الثناء عليه والمدح له والشرف بخدمته -﵇ -.\nقال البخاري: حَدَّثنَا سُلَيْمَانُ بْنُ حَرْب، ثنَا شُعْبَةُ، عَنْ أَبِي مُعَاذٍ عَطَاء .. الحديث كما سلف إلى قوله (وَغُلَامٌ مِنَّا مَعَنَا إِدَاوَةٌ مِنْ ماءٍ).\nوقد سلف الكلام عليه قريبًا سندًا ومتنًا (^١)، إلا سليمان بن حرب، وقد أسلفنا ترجمته في الإيمان (^٢). ومن طُرف إسناده أنهم كلهم بصريون.\nوفي هذِه الرواية بيان أن الغلام من الأنصار؛ لقوله: (وغلام منَّا)، وكذا أخرجه الإسماعيلي في \"صحيحه\" قَالَ: وروي (فأتبعه) (^٣) وأنا غلام. والصحيح: أنا وغلام.\n_________\n(^١) انظر الحديث السابق.\n(^٢) تقدمت ترجمته في المقدمة.\n(^٣) ورد بهامش (س) ما نصه: لعله (فاتبعته).","vol":"4","page":136},{"text":"<span data-type='title' id=toc-319>١٧ - باب حَفلِ العَنَزَةِ مَعَ المَاءِ فِي الاسْتِنْجَاءِ</span>\n١٥٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا مُحَمُّدُ بْنُ جَعْفَرٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَطَاءِ بْنِ أبَى مَيمُونَةَ، سَمِعَ أَنَسَ بْنَ مَالِكِ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُ الَخلَاءَ، فَأَحْمِلُ أنَا وَغُلَامٌ إِدَاوَةً مِنْ مَاءٍ وَعَنَزَةً يَسْتَنْجِي بِالَمْاءِ. تَابَعَهُ النَّضْرُ وَشَاذَانُ، عَنْ شُعْبَةَ. العَنَزَةُ عَصَا عَلَيْهِ زُجٌّ. [انظر: ١٥٠ - مسلم ٢٧١ - فتح: ا/ ٢٥٢]\nحَدَثنَا مُحَمَّدُ بْنُ بَشَّارٍ، ثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، ثنَا شُعْبَةُ، عَنْ عَطَاءِ بْنِ أَبِي مَيْمُونَةَ، سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُ الخَلَاءَ، فَأَحْمِلُ أَنَا وَغُلَامٌ إِدَاوَةً مِنْ مَاءٍ وَعَنَزَةً يَسْتَنْجِي بِالْمَاءِ. تَابَعَهُ النَّضْرُ وَشَاذَانُ، عَنْ شُعْبَةَ.\nهذا الحديث سلف الكلام عليه قريبًا سندًا ومتنًا (^١).\nومحمد (ع) بن بشار سلف في الإيمان (^٢)، ولقبه بندار؛ لأنه كان مكثرًا من الحديث، والبندار: (من) (^٣) يكون مكثرًا من شيء يشتريه منه من هو دونه ثم يبيعه، قاله أبو سعد السمعاني (^٤).\nو(محمد) (ع) بن جعفر هو غندر، وقد سلف (^٥).\nو(النضر) (ع) هو ابن شميل بن خرشة أبو الحسن المازني البصري الحافظ اللغوي عالم أهل مرو وقاضيها، كان أول من أظهر السنة بمرو بخراسان، ألف كتبًا لم يسبق إليها، روى عن شعبة وغيره، وعنه محمود بن غيلان وغيره. مات آخر سنة ثلاث أو أربع ومائتين، عن\n_________\n(^١) انظر الحديث السابق برقم (١٥٠).\n(^٢) تقدمت ترجمته في حديث رقم (٦٩).\n(^٣) في (ج): أن.\n(^٤) \"الأنساب\" ٢/ ٣١١.\n(^٥) تقدمت ترجمته في حديث رقم (٣٤).","vol":"4","page":137},{"text":"نيف وثمانين سنة (^١).\nو(شاذان) (ع) لقب الأسود بن عامر الشامي البغدادي أبو عبد الرحمن، روى عن شعبة وخلق. وعنه الدارمي وخلق. مات سنة ثماني ومائتين وقيل: سنة سبع (^٢).\nفائدة:\nشاذان أيضًا لقب عبد العزيز بن عثمان بن جبلة الأزدي (^٣) مولاهم المروزي، أخرج لَهُ البخاري والنسائي، وهو والد خلف بن شاذان (^٤).\nفائدة ثانية:\nهذا الإسناد كلهم بصريون إلا شاذان فبغدادي.\n_________\n(^١) سبقت ترجمته حديث رقم (٢٧).\n(^٢) الأسود بن عامر شاذان أبو عبد الرحمن الشامي. قال حنبل بن إسحاق: سمعت أبا عبد الله يقول: أسود بن عامر ثقة قلت: ثقة. وقال عثمان بن سعيد الدارمي عن يحيى بن معين: لا بأس به. قال أبو حاتم عن علي بن المديني: ثقة. قال محمد بن سعد: كان صالح الحديث.\nانظر: \"الطبقات الكبرى\" ٧/ ٣٣٦، \"التاريخ الكبير\" ١/ ٤٤٨ (١٤٣١)، \"تهذيب الكمال\" ٣/ ٢٢٦ (٥٠٣)، \"سير أعلام النبلاء\" ١٠/ ١١٢ (١٠)، \"شذرات الذهب\" ٢/ ٢٠.\n(^٣) تحرفت في الأصل إلى (الأودي)؛ يراجع \"تهذيب الكمال\" ١٨/ ١٧٢.\n(^٤) عبد العزيز بن عثمان بن جبلة بن أبي رؤاد الأزدي، أبو الفضل المروزي. ذكره أبو حاتم بن حبان في \"الثقات\"، وقال: مولده سنة خمس وأربعين ومائة ومات سنة إحدى وعشرين ومائتين، وقيل: سنة خمس وعشرين ومئتين وقال أبو نصر الكلاباذي: ولد في المحرم سنة ثمان وأربعين ومائة بعد عبدان بثلاث سنين، ومات في المحرم سنة تسع وعثرين ومائتين بعد عبدان بثمان سنين روى له البخاري والنسائي.\nانظر: \"الثقات\" ٨/ ٣٩٥، \"تهذيب الكمال\" ١٨/ ١٧٢ (٣٤٦٣) \"الكاشف\" ١/ ٦٥٧ (٣٤٠٣)، \"تقريب التهذيب\" ص ٣٥٨ (٤١١٢).","vol":"4","page":138},{"text":"وقوله: (تابعه النضر وشاذان، عن شعبة) يعني: على لفظ (يستنجي به) وهذِه المتابعة أخرجها (^١).\nو(العنزة) -بفتح العين والنون والزاي- عصا في أسلفها زج، وهل هي قصيرة أو طويلة فيه اضطراب لأهل اللغة، صحح الأول القاضي عياض (^٢)، والثاني النووي في \"شرحه\" (^٣)، وجزم القرطبي في باب: من قدم من سفر، بأنها عصا مثل نصف الرمح أو أكثر وفيها زج، ونقله عن أبي عبيد.\nوفي \"غريب ابن الجوزي\": أنها مثل الحربة (^٤). قَالَ الثعالبي: فإن طالت شيئًا فهي النيزك ومطرد، فإذا زاد طولها وفيها سنان عريض فهي آلة وحربة.\nوقال ابن التين: العنزة: أطول من العصا وأقصر من الرمح، وفيه زج كزج الرمح، وعبارة الداودي: العنزة: العكاز أو الرمح أو الحربة أو نحوها يكون في أسفلها زج أو قرن.\nفائدة:\nهذِه العنزة أهداها له النجاشي - ﵁ -، وكان - ﷺ - يستصحبها معه ليصلي إليها في الفضاء، قيل: وليتقي بها كيد المنافقين واليهود، فإنهم كانوا يرومون قتله واغتياله بكل حالة، ومن أجل هذا اتخذ الأمراء المشي أمامهم بها.\n_________\n(^١) ورد بهامش (س) تعليق ما نصه: ينظر من له حديث المتابعة، أخرج متابعة النصر النسائي ومتابعة شاذان أخرجها البخاري في الصلاة.\n(^٢) \"مشارق الأنوار\" ٢/ ٩٢.\n(^٣) \"شرح النووي على مسلم\" ٣/ ١٦٣.\n(^٤) \"غريب الحديث\" ٢/ ١٣٠.","vol":"4","page":139},{"text":"وذكر بعض شراح \"المصابيح\" أن لها فوائد: دفع العدو، واتقاء السبع، ونبش الأرض الصلبة عند قضاء الحاجة؛ خشية الرشاش، وتعليق الأمتعة بها، والتوكؤ عليها، والسترة بها في الصلاة، وفيها مآرب أخرى.\nويبعد أن يكون يستتر بها في قضاء الحاجة، وإن كان في تبويب البخاري ما قد يوهمه، فإن ضابط السترة ما يستر الأسافل (^١).\n_________\n(^١) انظر: \"الإعلام بفوائد الأحكام\" ١/ ٤٨٠ - ٤٨١.","vol":"4","page":140},{"text":"<span data-type='title' id=toc-320>١٨ - باب النَّهْيِ عَنْ الاسْتِنْجَاءِ بِالْيَمِيِن</span>\n١٥٣ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ -هُوَ الدَسْتَوَائِيُّ- عَنْ يحيى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا شَرِبَ أَحَدُكُمْ فَلَا يَتَنَفَّسْ فِي الإِنَاءِ، وَإِذَاَ أَتَى الخَلَاءَ فَلَا يَمَسَّ ذكَرَهُ بِيَمِينِهِ، وَلَا يَتَمَسَّحْ بِيَمِينِه\". [١٥٤، ٥٦٣٠ - مسلم ٢٦٧ - فتح: ١/ ٢٥٣]\nحدثنَا مُعَاذُ بْنُ فَضَالَةَ، ثنَا هِشَامٌ -هُوَ الدَسْتَوَائِيُّ- عَنْ يَحْييَ بْنِ أَبِي كَثيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ الله - ﷺ -: \"إِذَا شَرِبَ أَحَدُكُمْ فَلَا يَتَنَفَّسْ فِي الإِنَاءِ، وَإِذَا أَتَى الخَلَاءَ فَلَا يَمَسَّ ذَكَرَهُ بِيَمِينِهِ، وَلَا يَتَمَسَّحْ بِيَمِينِهِ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث قد ذكره بعد، وفي الأشربة أيضًا (^١)، وأخرجه مسلم (^٢) أيضًا وباقي الجماعة، وفي \"صحيح ابن خزيمة\" التصريح لإخبار ابن أبي قتادة عن أبيه، وصح اتصاله وارتفع توهم من توهم تدليس يحيى فيه (^٣).\nثانيها: في التعريف برواته:\nأما (أبو قتادة) فهو الحارث وقيل: النعمان وقيل: عمرو بن ربعي بن بلذمة بن خناس بن سنان بن عبيد بن عدي بن غنم بن كعب بن سلِمة -بكسر اللام- السلَمي -بفتحها، ويجوز في لغة كسرها- المدني فارس\n_________\n(^١) سيأتي برقم (٥٦٣٠) كتاب: الأشربة، باب: النهي عن التنفس في الإناء.\n(^٢) مسلم (٢٦٧) كتاب: الطهارة، باب: النهي عن الاستنجاء باليمين.\n(^٣) \"سنن أبي داود\" (٣)، \"سنن الترمذي\" (١٥)، \"سنن النسائي\" ١/ ٢٥، \"سنن ابن ماجه\" (٣١٠)، وانظر: \"صحيح ابن خزيمة\" ١/ ٤٣ (٧٩).","vol":"4","page":141},{"text":"رسول الله - ﷺ - شهد أحدًا والخندق وما بعدها، والمشهور أنه لم يشهد بدرًا. روي له مائة حديث وسبعون حديثًا، انفرد البخاري بحديثين، ومسلم بثمانية، واتففا عَلَى أحد عشر، ومناقبه جمة، مات بالمدينة وقيل: بالكوفة سنة أربع وخمسين على أحد الأقول عن سبعين سنة، ولا نعلم في الصحابة من يكنى بهذِه الكنية سواه (^١).\nوأما ولده عبد الله (ع) فهو أبو إبراهيم السلمي. روى عن أبيه، وعنه يحيى وغيره. مات سنة خمس وسبعين (^٢).\nوأما (معاذ بن فضالة) فهو أبو زيد البصري، روى عن الثوري وغيره.\nوعنه البخاري وغيره (^٣). وباقي رجاله سلف التعريف به.\nالوجه الثالث:\nالتنفس هنا خروج النفس من الفم يقال: تنفس الرجل وتنفس الصعداء، وكل ذي رئة يتنفس، (وذوات) (^٤) الماء لا رئات لها كما قاله الجوهري (^٥).\n_________\n(^١) انظر ترجمته في: \"معجم ابن قانع\" ١/ ١٦٩، \"الاستيعاب\" ١/ ٣٥٣ (٤١٤)، \"أسد الغابة\" ١/ ٣٩١ (٨٧٩)، \"الإصابة\" ٧/ ١٥٥.\n(^٢) عبد الله بن أبي قتادة الأنصاري السلمي أبو إبراهيم.\nقال النسائي: ثقة. وقال الهيثم بن عدي: توفي بالمدينة في خلافة الوليد بن عبد الملك. انظر: \"الجرح والتعديل\" ٥/ ٣٢ (١٣٩)، \"الثقات\" ٥/ ٢٠، \"تهذيب الأسماء واللغات\" ١/ ٢٨٣، \"تهذيب الكمال\" ١٥/ ٤٤٠ (٣٤٨٧).\n(^٣) معاذ بن فضالة الزهراني، ويقال: الطفاوي. ويقال: القرشي. قال أبو حاتم: ثقة صدوق. وذكره ابن حبان في \"الثقات\"، قال أبو سعيد: توفي بعد سنة مائتين.\nانظر: \"التاريخ الكبير\" ٧/ ٣٦٦ (١٥٧٥)، \"الثقات\" ٩/ ١٧٧، \"المنتظم\" ٥/ ١٤٦، \"تهذيب الكمال\" ٢٨/ ١٢٩ (٦٠٣٤).\n(^٤) كذا في الأصول، وفي \"الصحاح\": (ودواب).\n(^٥) انظر: \"الصحاح\" ٣/ ٩٨٤.","vol":"4","page":142},{"text":"و(التمسح): الاستنجاء.\nالوجه الرابع: في فوائده:\nوهو حديث جامع لآداب نبوية.\nالفائدة الأولى: كراهة التنفس في الإناء.\nووجهه: ما فيه من تقذير الماء والإناء بخروج شيء من (الفم أو الأنف بالنفس، والماء من ألطف المشارب وأقبلها للتغير بالريح، والنفس خارجه أحسن في الأدب وأبعد عن الشره وأخف) (^١) للمعدة، وإذا تنفس فيه تكاثر الماء في حلقه وأثقل معدته، وربما شرق وآذى كبده، وهو فعل البهائم. وقد قيل: إن في القلب بابين يدخل النفس من أحدهما ويخرج من الآخر (فنقَّى) (^٢) ما على القلب من هم وقذى، ولذلك لو احتبس النفس ساعة هلك الآدمي، فكره التنفس في الإناء خشية أن يصحبه شيء مما (في) (^٣) القلب فيقع في الماء ثمَّ يشربه فقد يتأذى به. وقيل: علة الكراهة أن كل عبة شربة مستأنفة فيستحب الذكر في أولها والحمد في آخرها (^٤) فإذا وصل ولم يفصل بينهما فقد أخل بعدة سنن (^٥).\n_________\n(^١) ما بين المعقوفين ساقط من (ج).\n(^٢) كذا في (س) وفي (ج): فينقى.\n(^٣) في (ج): على.\n(^٤) ورد بها مش (س) تعليقًا: قوله: (فيستحب الذكر في أولها والحمد في آخرها)، روى الطبراني في \"الأوسط\" من حديث أبي هريرة - ﵁ - أن النبي - ﷺ - كان يشرب في ثلاث دفعات له فيها ثلاث تسبيحات، وفي أواخرها ثلاث تحميدات. ورجاله ثقات.\n(^٥) قال ابن القيم في \"زاد المعاد\" ٤/ ٢٣٥ - ٢٣٦: وأما النفخ في الشراب، فإنه يُكسِبه من فم النافخ رائحة كريهة يُعاف لأجلها، ولا سيما إن كان متغير الفم. وبالجملة: فأنفاس النافخ تُخالطه، ولهذا جمع رسولُ الله (بين النهي عن التنفس في الإناء =","vol":"4","page":143},{"text":"الثانية: الإبانة هنا مطلقة وثبت في الحديث الآخر موصوفة بالتثليث.\nواختلف العلماء في أي هذِه الأنفاس الثلاثة أطول عَلَى قولين: أحدهما: الأول. والثاني: أن الأولى أقصر، والثانية أزيد منها، والثالثة أزيد منها؛ ليجمع بين السنة والطب؛ لأنه إِذَا شرب قليلًا قليلًا وصل إلى جوفه من غير إزعاج، ولهذا جاء في الحديث \"مصوا الماء مصًّا ولا تعُبُّوه عبًّا فإنه أهنأ وأمرأ وأبرأ\" (^١) (^٢).\n_________\n= والنفخ فيه في الحديث الذي رواه الترمذي وصححه، عن ابن عباس - ﵁ -، قال:\nنهى رسول الله (أن يُتنفس في الإناء أو ينفخ فيه.\nفإن قيل: فما تصنعون بما في \"الصحيحين\" من حديث أنس، أن رسول الله (كان يتنفسُ في الإناء ثلاثا؟ قيل: نقابله بالقبول والتسليم، ولا مُعارضة بينه وبين الأول، فإن معناه أنه كان يتنفس في شربه ثلاثًا، وذكر الإناء لأنه آلة الشرب، وهذا كما جاء في الحديث الصحيح: أن إبراهيم بن رسول الله (مات في الثدي، أي: في مدة الرضاع.\n(^١) ورد بهامش (س) ما نصه: الذي وقفت عليه حديث: كان يمص الماء مصًّا ولا يعبه عبًّا. بلفظ الخبر عن الشارع لا أنه أمر (…) والطبراني (…) وابن منده (…) من حديثه (…) عرضًا وبه (…) من حديث (…) الشيخ من (…) اهـ.\n(^٢) رواه البيهقي في \"شعب الإيمان\" ٥/ ١١٥ (٦٠٠٩). وابن عدي في \"الكامل\" ٣/ ٤٤٨. وقال الألباني في \"الضعيفة\" (١٤٢٨): ضعيف.\nقال ابن القيم في \"زاد المعاد\" ٤/ ٢٣٠ - ٢٣٢: وفي هذا الشرب حكم جمة، وفوائد مهمة، وقد نبه (على مجامعها بقوله: \"إنه أروى وأمرأ وأبرأ\" فأروى: أشد ريًا وأبلغه وأنفعه، وأبرأ: أفعل من البرء، وهو الشفاء، أي يُبرئ من شدة العطش ودائه لتردده على المعدة الملتهبة دفعات، فتسكن الدفعة الثانية ما عجزت الأولى عن تسكينه، والثالثة ما عجزت الثانية عنه، وأيضَا فإنه أسلمُ لحرارة المعدة، وأبقى عليها من أن يهجم عليها الباردُ وهلة واحدة ونهلة واحدة.\nوأيضًا فإنه لا يروي لمصادفته لحرارة العطش لحظة، ثم يُقلع عنها ولما تُكسر =","vol":"4","page":144},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= سورتها وحدتها، وإن انكسرت لم تبطل بالكلية بخلاف كسرها على التمهل والتدريج. وأيضًا فإنه أسلم عاقبة، وآمن غائلة من تناول جميع ما يُروي دفعة واحدة، فإنه يخاف منه أن يطفئ الحرارة الغريزية بشدة برده، وكثرة كميته، أو يُضعفها فيؤدي ذلك إلى فساد مزاج المعدة والكبد وإلى أمراض رديئة، خصوصًا في سكان البلاد الحارة كالحجاز واليمن ونحوهما، أو في الأزمنة الحارة كشدة الصيف، فإن الشرب وهلة واحدة مخوف عليهم جدًا، فإن الحار الغريزي ضعيف في بواطن أهلها وفي تلك الأزمنة الحارة.\nوقوله: \"وأمرأ\": هو أفعل من مري الطعام والشراب في بدنه؛ إذا دخله وخالطه بسهولة ولذة ونفع؛ ومنه: ﴿فَكُلُوهُ هَنِيئًا مَرِيئًا﴾ [النساء: ٤]، هنيئًا في عاقبته، مريئًا في مذاقه. وقيل: معناه أنه أسرع انحدارًا عن المريء لسهولته وخفته عليه، بخلاف الكثير، فإنه لا يسهُل على المريء انحداره.\nومن آفات الشرب وهلة واحدة أنه يُخاف منه الشرق بأن ينسد مجرى الشراب لكثرة الوارد عليه، فيغص به، فإذا تنفس رويدًا ثم شرب أمن من ذلك.\nومن فوائده: أن الشارب إذا شرب أول مرة تصاعد البخارُ الدخاني الحارُّ الذي كان على القلب والكبد لورود الماء البارد عليه، فأخرجته الطبيعة عنها، فإذا شرب مرة واحدة، اتفق نزول الماء البارد وصعود البخار، فيتدافعان ويتعالجان، ومن ذلك يحدث الشرق والغصة، ولا يتهنأ الشارب بالماء، ولا يُمرئه ولا يتم ريه. وقد روى عبد الله بن المبارك والبيهقي وغيرهما عن النبى - ﷺ -: \"إذا شرب أحدكم فليمص الماء مصًّا، ولا يعب عبًّا، فإنه من الكباد\".\nوالكباد -بضم الكاف وتخفيف الباء - هو وجع الكبد، وقد علم بالتجربة أن ورود الماء جملة واحدة على الكبد يؤلمها ويضعف حرارتها، وسبب ذلك المضادة التي بين حرارتها وبين ما ورد عليها من كيفية المبرود وكميته، ولو ورد بالتدريج شيئًا فشيئًا، لم يضاد حرارتها ولم يضعفها، وهذا مثاله صب الماء البارد على القدر، وهي تفور، لا يضرها صبه قليلًا قليلًا. وقد روى الترمذي في \"جامعه\" عنه - ﷺ -: \"لا تشربوا نفسًا واحدًا كشرب البعير، ولكن اشربوا مثنى وثلاث، وسموا إذا أنتم شربتم واحمدوا إذا أنتم فرغتم\". =","vol":"4","page":145},{"text":"الثالثة: لا يختص النهي المذكور بالشرب، بل الطعام مثله فيكره النفخ فيه، والتنفس في معنى النفخ (^١). وفي \"جامع الترمذي\" مصححًا عن أبي سعيد الخدري أنه - ﷺ - نهى عن النفخ في الشراب فقال رجل: القذاه أراها في الإناء؟ فقال: \"أهرقها\". قَالَ: فإني لا أروى من نفس واحد. قَالَ: \"فأبن القدح إذًا عن فيك\" (^٢).\nوأما حديث أنس الثابت في الصحيحين أنه - ﷺ -: كان يتنفس في الشراب ثلاثًا (^٣). فمعناه: خارج الإناء، أو فعله بيانًا للجواز، أو النهي خاص بغيره؛ لأن ما يتقذر من غيره يستطاب منه.\nالرابعة: جواز الشرب من نفس واحد؛ لأنه إنما نهى عن التنفس في الإناء، والذي شرب في نفس واحد لم يتنفس فيه، فلا يكون مخالفًا للنهي، وكرهه جماعة وقالوا: هو شرب الشيطان. وفي الترمذي محسنًّا من حديث ابن عباس مرفوعًا: \"لا تشربوا واحدًا كشرب البعير، ولكن اشربوا مثنى وثلاثًا، وسموا إِذَا أنتم شربتم، واحمدوا إِذَا أنتم رفعتم\" (^٤).\nالخامسة: النهي عن مس الذكر باليمين، وذلك لاحترامها وصيانتها.\n_________\n= وللتسمية في أول الطعام والشراب وحمد الله في آخره تأثيره عجيب في نفعه واستمرائه ودفع مضرته.\nقال الإمام أحمد: إذا جمع الطعام أربعًا فقد كمل: إذا ذُكر اسم الله في أوله، وحمد الله في آخره، وكثرت عليه الأيدي، وكان من حل.\n(^١) انظر: \"المعونة\" ٢/ ٥٨٣.\n(^٢) \"سنن الترمذي\" (١٨٨٧)، وصححه الألباني في \"صحيح سنن الترمذي\" (١٥٣٨).\n(^٣) سيأتي برقم (٥٦٣١) كتاب: الأشربة، باب: الشرب بنفسين أو ثلاث، ومسلم (٢٠٢٨) كتاب: الأشربة، باب: كراهية التنفس في نفس الإناء.\n(^٤) سنن الترمذي (١٨٨٥)، وضعفه الألباني في \"ضعيف الجامع\" (٦٢٣٣).","vol":"4","page":146},{"text":"وهذا النهي للتنزيه عند الجمهور خلافًا للظاهرية حيث حرموا مس الإنسان ذكره فقط (^١).\nالسادسة: النهي عن الاستنجاء باليمين وخالف بعض الظاهرية فقال: لا يجزئ الاستنجاء به، وهو وجه لأصحاب الإمام أحمد، لاقتضاء النهي الفساد، وحكاه ابن بطال عن بعض الشافعية أيضًا (^٢).\nوالذي قاله بعض الشافعية كصاحب \"المهذب\" وغيره التحريم فقط (^٣).\nوعن مالك: أنه يسيء ويجزئه. ومن العلماء من خص النهي عن مس الذكر باليمين بحالة البول آخذًا بالرواية الأخرى الآتية في تقييدها بذلك.\nفرع:\nإِذَا استنجى بالماء صبه بيمنه ومسح بيساره، وإذا استنجى بالحجر أمسك ذكره بيساره والحجر بيمينه وحرك اليسار ليخرج من النهيين.\nفرع:\nمن كان في يده خاتم فيه اسم الله تعالى فلا يستنج وهو في يده؛ لأنه إِذَا نزهت اليمنى عن ذَلِكَ، فذكر الله أولى وأعظم، ورواية \"العتبية\" في ذَلِكَ منكرة لا يحل ذكرها.\nالسابعة: فضل التيامن.\n_________\n(^١) \"المحلى\" ٢/ ٧٧.\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٢٤٤.\n(^٣) انظر: \"المجموع\" ٢/ ١٢٦.","vol":"4","page":147},{"text":"<span data-type='title' id=toc-321>١٩ - باب لَا يُمْسِكُ ذَكَرَهُ بِيَمِينِهِ إِذَا بَالَ</span>\n١٥٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذّا بَالَ أَحَدُكُمْ فَلَا يَأْخُذَنَّ ذَكَرَهُ بِيَمِينِهِ، وَلَا يَسْتَنْجِي بِيَمِينِهِ، وَلَا يَتَنَفَّسْ فِي الانَاءِ\". [انظر: ١٥٣ - مسلم ٢٦٧ - فتح: ١/ ٢٥٤]\nحَدثنَا مُحَمَّدُ بْنُ يُوسُفَ، ثنا الأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ الله بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"إِذَا بَالَ أَحَدُكُمْ فَلَا يَأْخُذَنَّ ذَكَرَهُ بِيَمِينِهِ، وَلَا يَسْتَنْجِي بِيَمِينِهِ، وَلَا يَتَنَفَّسْ فِي الإِنَاء\".\nهذا الحديث قَدْ عرفت فقهه في الباب قبله.\nورجاله سلف التعريف بهم مفرقًا، وذكر بعض الحفاظ أن أبان بن يزيد تفرد عن يحيى دون أيوب وهشام والأوزاعي وشيبان وإبراهيم القناد بقوله: \"وإذا شرب فلا يشرب نفسًا واحدًا\" (^١). قَالَ: وإنما المعروف رواية هؤلاء: \"ولا يتنفس في الإناء\".\nووقع في مسلم عن يحيى، عن عبد الله، عن أبي قتادة، عن أبيه.\nوصوابه إبدال (عن) بـ (ابن)، وفي بعض أصوله: عن ابن مهدي، عن همام، عن يحيى؛ وصوابه (هشام) (^٢). كما قاله أبو مسعود وخلف.\n_________\n(^١) رواه أبو داود (٣١) من حديث ابي قتادة: \"إذا بال أحدكم فلا يمس ذكره بيمينه .. \"، وقال الألباني في \"صحيح أبي داود\" (٢٤): إسناده صحيح على شرط الشيخين.\n(^٢) \"صحيح مسلم\" (٢٦٧) كتاب: الطهارة، باب: النهي عن الاستنجاء باليمين.","vol":"4","page":148},{"text":"<span data-type='title' id=toc-322>٢٠ - باب الاسْتِنْجَاءِ بِالْحِجَارَةِ</span>\n١٥٥ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ المَكِّيُّ قَالَ: حَدَّثَنَا عَمْرُو بْنُ يحيى بْنِ سَعِيدِ بْنِ عَمْرُو المَكِّيُّ، عَنْ جدِّهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: اتَّبَعْتُ النَّبِيَّ - ﷺ - وَخَرَجَ لَحِاجَتِهِ، فَكَانَ لَا يَلْتَفِتُ، فَدَنَوْتُ مِنْهُ، فَقَالَ: \"ابْغني أَحْجَارًا أَسْتَنْفِضْ بِهَا -أَوْ نَحْوَهُ- وَلَا تأْتِنِي بِعَظْمِ وَلَا رَوْثٍ\". فأَتَيْتُهُ بِأَحْجَارٍ بِطَرَفِ ثِيَابِي، فَوَضَعْتُهَا إِلَى جَنْبِهِ وَأَعْرَضْتُ عَنْة، فَلَمَّاَ قَضَى أَتْبَعَة بِهِنَّ. [٣٨٦٠ - فتح: ١/ ٢٥٥]\nحَدَّثنَا أَحْمَدُ بْنُ مُحَمَّدٍ المَكِّىُّ، ثنا عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدِ بْنِ عَمْرٍو المَكِّيُّ، عَنْ جدِّهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: اتَّبَعْتُ النَّبِيَّ - ﷺ - وَخَرَجَ لِحَاجَتِهِ، فَكَانَ لَا يَلْتَفِتُ، فَدَنَوْتُ مِنْهُ، فَقَالَ: \"ابْغِني أَحْجَارًا أَسْتَنْفِضْ بِهَا -أَوْ نَحْوَهُ- وَلَا تأْتِنِي بِعَظْمٍ وَلَا رَوْثٍ\". فَأَتَيْتُهُ بِأَحْجَارٍ بِطَرَفِ ثِيَابِي، فَوَضَعْتُهَا إِلَى جَنْبِهِ وَأَعْرَضْتُ عَنْهُ، فَلَمَّا قَضَىَ أَتْبَعَهُ بِهِنَّ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث من أفراد البخاري وذكره في ذكر الجن مطولًا (^١).\nوأخرج مسلم (^٢) نحوه وكذا ابن ماجه والنسائي (^٣).\nثانيها: في التعريف برواته:\nأما أبو هريرة فسلف.\nوأما (جد عمرو) فهو سعيد بن عمرو (خ. م. د. س. ق) بن سعيد ابن العاصي بن أبي أحيحة التابعي الكوفي الثقة. عن ابن عباس\n_________\n(^١) سيأتي برقم (٣٨٦٠) كتاب: مناقب الأنصار، باب: ذكر الجن.\n(^٢) مسلم (٢٦٢) كتاب: الطهارة، باب: الاستطابة عن سليمان.\n(^٣) \"سنن النسائي\" ١/ ٣٨، \"سنن ابن ماجه\" (٣١٣). قال الألباني: حسن صحيح.","vol":"4","page":149},{"text":"وغيره. وعنه ابناه إسحاق وخالد، وحفيده عمرو بن يحيى. أخرجوا له خلا الترمذي (^١).\nوحفيده (عمرو) قرشي مكي صالح، روى عن أبيه وجده، وعنه سويد وغيره. روى له مع البخاري ابن ماجه فقط (^٢).\nوأما أحمد (خ) بن محمد فهو أبو الوليد الغساني الأزرقي المكي الثقة. عنه البخاري، وحفيده مؤرخ مكة محمد بن عبد الله، وأبو جعفر الترمذي، وطائفة. وروى عن مالك وغيره. مات سنة اثنتين وعشرين ومائتين (^٣).\n_________\n(^١) هو سعيد بن عمرو بن سعيد بن العاص بن سعيد بن العاص بن أمية القرشى، أبو عثمان، ويقال: أبو عنبسة، الأموي.\nقال أبو زرعة: ثقة. وكذا النسائي. وقال أبو حاتم: صدوق. وقال الزبير بن بكار: كان من علماء قريش بالكوفة وولده بها. وذكره ابن حبان في \"الثقات\". وانظر ترجمته في \"الجرح والتعديل\" ٤/ ٤٩ (٢٠٩)، \"الثقات\" ٦/ ٣٥٣، \"تهذيب الكمال\" ١١/ ١٨ (٢٣٣٢)، \"سير أعلام النبلاء\" ٥/ ٢٠٠ (٧٥).\n(^٢) عمرو بن يحيى بن سعيد بن عمرو بن سعيد بن العاص.\nقال إسحاق بن منصور، عن يحيى بن معين: صالح. وذكره ابن حبان في \"الثقات\"، روى له ابن ماجه.\nوقال ابن حجر: ثقة.\nانظر: \"التاريخ الكبير\" ٦/ ٣٨٢ (٢٧٠٧)، \"الجرح والتعديل\" ٦/ ٢٦٩ (١٤٤٨)، \"الكامل\" ٦/ ٢١٦ (١٢٨٨)، \"تهذيب الكمال\" ٢٢/ ٢٩٤ (٤٤٧٤)، \"التقريب\" (٥١٣٨).\n(^٣) أحمد بن محمد بن الوليد بن عقبة الأزرق بن عمرو بن الحارث قال: أبو حاتم الرازي وأبو عوانة الإسفراييني: ثقة. وكذا قال ابن حجر.\nانظر: \"التاريخ الكبير\" ٢/ ٣ (١٤٩٢)، \"الجرح والتعديل\" ٢/ ٧٠ (١٢٨)، \"الثقات\" ٨/ ٧، \"تهذيب الكمال\" ١/ ٤٨٠ (١٠٤)، \"التقريب\" (١٠٤).","vol":"4","page":150},{"text":"ثالثها: في ألفاظه:\nمعنى (اتَّبَعْتُ) (^١): لحقت وهو رباعي يقال: أتبعته إِذَا سبقك فلحقته، وتبعته واتبعته إِذَا مشيت خلفه، أو مر بك فمضيت معه، كذا قاله ابن التين في \"شرحه\" وقال: يحتمل الحديث الوجهين. وتبعه شيخنا قطب الدين في \"شرحه\"، وهذا ما حكاه ابن سيده بعد أن قرر أن معنى تبعه واتبعه وأتبْعه: قفاه، قَالَ: وفي التنزيل: ﴿ثُمَّ أَتْبَعَ سَبَبًا (٨٩)﴾ [الكهف: ٨٩] ومعناها: تبع وقرأ أبو عمرو (ثم اتَّبع) (^٢) أي لحق وأدرك، كذا حكاه عنه، وحكى القزاز عن الكسائي أنه كان يقرأ: (ثم اتبع سببا) يريد لحق وأدرك (^٣)، وحكي مثله عن أبي عمرو أنه قرأ: (ثم اتبع سببا) (^٤).\nوقال ابن طريف (^٥) في \"أفعاله\": المشهور: تبعته: سرت في أثره، واتبعته: لحقته. وكذلك فسر في التنزيل ﴿فَأَتْبَعُوهُمْ مُشْرِقِينَ (٦٠)﴾ [الشعراء: ٦٠]، أي: لحقوهم. وقَالَ الجوهري: تبعت القوم إِذَا مشيت أو مر بك فمضيت معهم. وقال الأخفش: تَبِعْتُه وأَتْبَعْتُه بمعنى (^٦).\nقوله: (وكان لا يلتفت) هذِه كانت عادة مشيه - ﷺ -.\n_________\n(^١) انظر: \"الصحاح\" ٣/ ١١٩٠.\n(^٢) انظر: \"السبعة في القراءات\" لابن مجاهد ص ٣٩٧، \"الكوكب الدري\" للنويري ص ٤٨٢.\n(^٣) انظر: \"السبعة في القراءات\" لابن مجاهد ص ٣٩٨.\n(^٤) سبق تخريجه.\n(^٥) هو عبد الملك بن طريف القرطبي أبو مروان، نحوي لغوي، أخذ عن ابن القوطية وغيره، وتوفي في حدود سنة ٤٠٠ هـ، من آثاره كتاب في الأفعال.\nانظر ترجمته في \"الوافي بالوفيات\" ١٩/ ١٧٠ (١٥٧)، \"كشف الظنون\" ٢/ ١٣٩٤، \"معجم المؤلفين\" ٢/ ٣١٧ - ٣١٨.\n(^٦) \"الصحاح\" ٣/ ١١٨٩ - ١١٩٠، مادة: (تبع).","vol":"4","page":151},{"text":"وقوله: (فدنوت منه) أي: لأستأنس به وأنظر حاجته، وقد جاء في رواية: فدنوت منه أستأنس وأتنحنح فقال: \"من هذا؟ \" فقلت: أبو هريرة (^١).\nوقوله: (\"ابغني أحجارًا\") قَالَ ابن التين: رويناه بالوصل، (قال الخطابي (^٢): معناه: اطلب لي، فإذا قطعت الألف فمعناه: أعني على الطلب. وقال الخطابي: معناه: اطلب لي. من قولك: بغيت الشيء: طلبته) (^٣). وبغيتك الشيء: طلبته لك، وأبغيتك الشئ: جعلتك طالبًا له، قَالَ تعالى: ﴿يَبْغُونَكُمُ الْفِتْنَةَ﴾ [التوبة: ٤٧]، أي: يبغونها لكم.\nوقوله: (\"أستنفض بها\") أي: أستنج بها وهو مأخوذ من النفض؛ لأن المستنجي ينفض عن نفسه أذى الحدث والاستمرار. قَالَ القزاز: كذا روي هذا الحرف كأنه استفعل من النفض وهذا موضع أستنظف.\nأي: أنظف نفسي بها ولكن هكذا روي.\nوقوله: (أو نحوه) الظاهر أنه أراد أو نحو هذا من الكلام.\nوقوله: (بطرف ثيابي) جاء في \"صحيح الإسماعيلي\": في طرف ملائي.\nرابعها: في فوائده:\nالأولى: جواز الاستنجاء بالأحجار، وقد سلف ما فيه في باب: الاستنجاء بالماء.\nالثانية: مشروعية الاستنجاء، وقد اختلف في وجوبه عَلَى قولين:\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ١٢٤.\n(^٢) \"أعلام الحديث\" ١/ ٢٤٦.\n(^٣) ساقط من (ج).","vol":"4","page":152},{"text":"أحدهما: أنه واجب وشرط في صحة الصلاة، وبه قَالَ الشافعي وأحمد وأبو ثور وإسحاق وداود، وجمهور العلماء ومالك في رواية (^١).\nوثانيهما: أنه سنة، وهو قول أبي حنيفة ورواية عن مالك، وحكي عن المزني أيضًا (^٢)، وجعل أبو حنيفة هذا أصلًا للنجاسة، فما كان منها قدر درهم بغلي عُفي عنه؛ وإن زاد فلا، وكذا عنده في الاستنجاء: إن زاد الخارج عَلَى درهم وجب وتعين الماء، ولا يجزئه الحجر.\nولا يجب عنده الاستنجاء بالحجر.\nواحتجوا بحديث أبي هريرة المروي في \"سنن أبي داود\" وابن ماجه: \"من استجمر فليوتر، من فعل فقد أحسن؛ ومن لا فلا حرج\" (^٣)؛ ولأنها نجاسة لا تجب إزالة أثرها فكذا عينها كدم البراغيث، ولأنه لا يجب إزالتها بالماء فلم يجب بغيره.\nقَالَ المزني: ولأنا أجمعنا عَلَى جواز مسحها بالحجر فلم يجب إزالتها كالمني، واحتج أصحابنا بحديث أبي هريرة أيضًا الثابت: \"وليستنج بثلاثة أحجار\" (^٤). رواه الشافعي؛ وقال: إنه حديث ثابت.\n_________\n(^١) انظر: \"الإفصاح\" ١/ ١٢٧، \"التحقيق\" ١/ ١٨١ - ١٨٧، \"البيان\" ١/ ٢١٣ - ٢١٤، \"المغني\" ١/ ٢٠٦، \"عيون المجالس\" ١/ ١٢٨.\n(^٢) انظر: \"عيون المجالس\" ١/ ١٢٧ - ١٢٩، \"مختصر اختلاف العلماء\" ١/ ١٥٦، \"المنتقى\" ١/ ٤١، \"الهداية\" ١/ ٣٩.\n(^٣) رواه من حديث أبي هريرة أبو داود (٣٥)، وابن ماجه (٣٣٧)، والدارمي ١/ ٥٢٤ (٦٨٩)، وابن حبان ٤/ (١٤١٠)، ضعفه الألباني في \"ضعيف أبي داود\" (٨).\n(^٤) رواه الشافعي في \"مسنده\" ١/ ١٦٣ (٣٣)، النسائي ١/ ٣٨، وابن ماجه (٣١٣).\nوالحميدي ٢/ ٢٠٤ (١٠١٨)، وابن خزيمة ١/ ٤٣ (٨٠)، وابن حبان ٤/ ٢٧٩ (١٤٣١)، ٤/ ٢٨٨ (١٤٤٠)، قال الألباني في \"صحيح ابن ماجه\" (٢٥٢): حسن صحيح.","vol":"4","page":153},{"text":"ورواه الأربعة خلا الترمذي، وبحديث سلمان الثابت في \"صحيح مسلم\": نهانا رسول الله - ﷺ - أن يستنجي أحدنا بأقل من ثلاثة أحجار (^١). وبحديث عائشة الثابت في \"مسند أحمد\" و\"سنن أبي داود\" وابن ماجه أن رسول الله - ﷺ - قَالَ: \"إِذَا ذهب أحدكم إلى الغائط فليذهب معه بثلاثة أحجار يستطيب بهن، فإنها تجزئ عنه\" (^٢).\nقَالَ الدارقطني بعد أن أخرجه: إسناده حسن صحيح.\nومنها حديث خزيمة: سُئِلَ رسول الله - ﷺ - عن الاستطابة فقال: \"بثلالة أحجار ليس فيها رجيع\" رواه أبو داود واللفظ له، وابن ماجه (^٣)، وفي الباب عن جابر في مسلم (^٤)، والسائب وأبي أيوب عند ابن عبد البر (^٥)، وأنس عند البيهقي (^٦). وسهل (^٧)؛ وابن عباس عند الدارقطني (^٨)، وحسن الأول.\nواحتج أصحابنا أيضًا بحديث ابن عباس الآتي \"أما أحدهما فكان لا يستبرئ من البول\" (^٩) وفي الاستدلال به وقفة؛ ولأنه نجاسة\n_________\n(^١) انظر: \"صحيح مسلم\" (٢٦٢) كتاب: الطهارة، باب: الاستطابة.\n(^٢) انظر: \"سنن أبي داود\" (٤٠)، \"مسند أحمد\" ٦/ ١٠٨، ١٣٣، \"سنن الدارقطني\" ١/ ٥٤ - ٥٥، وقال الألباني في \"صحيح أبي داود\" (٣٠): حديث حسن.\n(^٣) \"سنن أبي داود\" (٤١)، \"سنن ابن ماجه\" (٣١٥)، \"سنن الدارقطني\" ١/ ٥٦، \"التمهيد\" ٢٢/ ٩٣٠. قال الألباني في \"صحيح أبي دواد\" ١/ ٧٢ (٣٢): حديث حسن صحيح.\n(^٤) \"صحيح مسلم \" (٢٦٣) كتاب: الطهارة، باب: الاستطابة.\n(^٥) \"التمهيد\" ٢٢/ ٣١٢.\n(^٦) \"سنن البيهقي\" ١/ ١١٢.\n(^٧) \"سنن الدارقطني\" ١/ ٥٦.\n(^٨) \"سنن الدارقطني\" ١/ ٥٧.\n(^٩) سيأتي برقم (٢١٨) كتاب: الوضوء.","vol":"4","page":154},{"text":"لا تلحق المشقة في إزالتها غالبًا فلم تصح الصلاة دونه.\nوالجواب عن حديثهم بأن في إسناده مقالًا، ولئن سلمنا حسنه فالمراد: ولا حرج في ترك الإيتار أي: الزائد عَلَى ثلاثة أحجار جمعًا بينه وبين باقي الأحاديث كحديث سلمان وغيره.\nوعن قياسهم (على) (^١) دم البراغيث عظم المشقة بخلاف أصل الاستنجاء، ولهذا تظاهرت الأحاديث الصحيحة عَلَى الأمر بالاستنجاء، ولم يرد خبر بإزالة دم البراغيث.\nوقياس غير المني عَلَى المني لا يصح لطهارته ونجاسة غيره (^٢).\nالفائدة الثالثة:\nلا يتعين الحجر للاستنجاء بل يقوم مقامه كل جامد طاهر قالع غير محترم، وبه قَالَ العلماء كافة إلا ما حكي عن داود من تعيينه وأن غيره لا يجوز (^٣)، وإن أنكر القاضي أبو الطيب حكايته عنه وقال: إن مذهبه كمذهب الكافة.\nحجة الكافة: نهيه - ﷺ - عن الروث والعظم، وهو دال عَلَى عدم تعيينه وأن غيره يقوم مقامه، وإلا لم يكن لتخصيصهما بالنهي معنى، وأما تنصيصه - ﷺ - عَلَى الأحجار فلكونها الغالب المتيسر وجودها بلا مشقة فيها ولا كلفة في تحصيلها، ومنعه أصبغ (^٤) في الخرق واللحم\n_________\n(^١) في (ج): في.\n(^٢) انظر: \"المجموع\" ٢/ ١١١ - ١١٢.\n(^٣) انظر: \"المحلى\" ١/ ٩٧ - ٩٨.\n(^٤) أصبغ بن الفرج بن سعيد بن نافع، الشيخ الإمام الكبير، مفتي الديار المصرية، وعالمها أبو عبد الله الأموي مولاهم المصري المالكي. مولده بعد الخمسين ومائة.\nوطلب العلم وهو شاب كبير ففاته مالك والليث. فروى عن: عبد العزيز الدّراوردي، وأسامة بن زيد بن أسلم، وأخيه عبد الرحمن بن زيد، وحاتم بن =","vol":"4","page":155},{"text":"ونحوهما مما هو طاهر ولا حرمة له ولا هو من أنواع الأرض وقال: يعيد إن فعل في الوقت (^١).\nالرابعة: أنه لا يجوز الاستنجاء بنجس، وهو مذهب الجمهور، وجه الاستنباط منه أنه نبه بالروث على جنس النجس. وجوزه أبو حنيفة بالروث (^٢)، وحكاه ابن وهب عن مالك (^٣).\nوحديث الباب وغيره من الأحاديث الصحيحة يرد عليهما.\nالخامسة: أنه لا يجوز الاستنجاء بعظم، وبه قَالَ الشافعي وأحمد وداود. وقال أبو حنيفة ومالك: يصح الاستنجاء به، وقال بعض الشافعية: إنه يجزئه إن كان طاهرًا لا زهومة عليه، لحصول المقصود؛ حجة الأولين أنه رخصة فلا تحصل بحرام (^٤).\n_________\n= إسماعيل، وعيسى بن يونس السبيعي، وعبد الله بن وهب، حدَّث عنه: البخاري، وأحمد بن الحسن الترمذي، ويحيى بن معين، وأحمد بن الفرات، والربيع بن سليمان الجيزي، وإسماعيل بن سمويه، وغيرهم كثير. وثقه العجلي وأبو حاتم وابن معين.\nتوفي لأربع بقين من شوال سنة خمس وعشرين ومائتين. انظر ترجمته في \"التاريخ الكبير\" ٢/ ٣٦ (١٦٠٠)، \"الجرح والتعديل\" ٢/ ٣٢١ (١٢١٩)، \"وفيات الأعيان\" ١/ ٢٤٠ (١٠١)، \"سير أعلام النبلاء\" ١٠/ ٦٥٦ - ٦٥٨ (٢٣٧)، \"شذرات الذهب\" ٢/ ٥٦.\n(^١) انظر: \"الحاوي\" ١/ ١٦٦ - ١٦٩، \"المغني\" ١/ ٢١٣ - ٢١٥، \"المجموع\" ٢/ ١٣٠ - ١٣١.\n(^٢) انظر: \"بدائع الصنائع\" ١/ ١٨، \"فتح القدير\" ١/ ٢١٤ - ٢١٥.\n(^٣) انظر: \"مواهب الجليل\" ١/ ٤١٧.\n(^٤) انظر: \"الهداية\" ١/ ٤٠، \"المجموع\" ٢/ ١٣٥ - ١٣٦، \"المعونة\" ١/ ٦٠، \"المغني\" ١/ ٢١٥ - ٢١٦، \"الاختيار لتعليل المختار\" ١/ ٤٩.","vol":"4","page":156},{"text":"فرع:\nلو أحرق العظم الطاهر بالنار وخرج عن حال العظم فوجهان حكاهما الماوردي من أصحابنا:\nأحدهما: يجوز الاستنجاء به؛ لأن النار أحالته.\nوالثاني: لا؛ لعموم النهي عن الرمة وهي: العظم البالي، ولا فرق بين البلى بالنار أو بمرور الزمان، وهذا أصح (^١).\nفائدة:\nالحكمة في النهي عن الاستنجاء بالعظم، أنه زاد إخواننا من الجن كما أخرجه مسلم في \"صحيحه\" من حديث ابن مسعود \"لا تستنجوا بالعظم والبعر، فإنهما طعام إخوانكم من الجن\" (^٢). وقد أخرجه البخاري في \"صحيحه\" في أثناء المناقب من حديث أبي هريرة ولفظه: فلما فرغ فقلت: ما بال العظم والروث؟ فقال: \"هما من طعام الجن، وإنه أتاني وفد جن نصيبين -ونعم الجن- يسألوني الزاد فدعوت الله لهم أن لا يمروا بعظم ولا روثة إلا وجدوا عليها طعامًا\" (^٣).\nقُلْتُ: وقد يأكله بعض الناس؛ للضرورة. وقيل: نهى عنه؛ لأنه لزج لا يكاد يتماسك فيزيل الأذى إزالة تامة، والحكمة في النهي عن الروث ما ذكرناه أيضًا، ومر بي أنه زاد لدوابهم. وقيل: لأنه يزيد في نجاسة الموضع؛ لأنه يمد النجاسة ولا يزيلها.\n_________\n(^١) انظر: \"الحاوي\" ١/ ١٧٤.\n(^٢) \"صحيح مسلم\" (٤٥٠) كتاب: الصلاة، باب: الجهر بالقراءة في الصحيح والقراءة على الجن.\n(^٣) سيأتي برقم (٣٦٨٠) كتاب: مناقب الأنصار، باب: ذكر الجن.","vol":"4","page":157},{"text":"السادسة: أنه لا يجوز الاستنجاء بجميع المطعومات، فإنه - ﷺ - نبه بالعظم عَلَى ذَلِكَ، ويلحق بها المحرمات كأجزاء الحيوان وأوراق كتب العلم وغير ذَلِكَ.\nالسابعة: إعداد الأحجار للاستنجاء؛ لئلا يحتاج إلى طلبها بعد قيامه فلا يأمن التلويث.","vol":"4","page":158},{"text":"<span data-type='title' id=toc-323>٢١ - باب لَا يُسْتَنْجَى بِرَوْثٍ</span>\n١٥٦ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالِ: حَدَّثَنَا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ قَالَ: لَيْسَ أَبُو عُبَيْدَةَ ذَكَرَهُ، ولكن عَبْدُ الرَّحْمَنِ بْنُ الأَسْوَدِ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ عَبْدَ اللهِ يَقُولُ: أَتَى النَّبِيُّ - ﷺ - الغَائِطَ، فَأَمَرَنِي أَنْ آتِيَهُ بِثَلَاثَةِ أَحْجَارٍ، فَوَجَدْتُ حَجَرَيْنِ، وَالْتَمَسْتُ الثَّالِثَ فَلَمْ أَجِدهُ، فَأَخَذْتُ رَوْثَةً، فَأَتَيْتُهُ بِهَا، فَأَخَذَ الحَجَرَيْنِ وَأَلْقَى الرَّوْثَةَ، وَقَالَ: \"هذا رِكْسٌ\". وَقَالَ إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ. [فتح: ١/ ٢٥٦]\nحَدَّثَنَا أَبُو نُعَيْمٍ، ثنا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ قَالَ: لَيْسَ أَبُو عُبَيْدَةَ ذَكَرَهُ، ولكن عَبْدُ الرَّحْمَنِ بْنُ الأَسْوَدِ، عَنْ أَبِيهِ أَنَّهُ سمِعَ عَبْدَ اللهِ يَقُولُ: أَتَى النَّبِيُّ - ﷺ - الغَائِطَ، فَأَمَرَنِي أَنْ آتِيَهُ بِثَلَاثَةِ أَحْجَارٍ، فَوَجَدْتُ حَجَرَيْنِ، وَالْتَمَسْتُ الثَّالِثَ فَلَمْ أَجِدْهُ، فَأَخَذْتُ رَوْثَةً، فَأَتَيْتُهُ بِهَا، فَأَخَذَ الحَجَرَيْنِ وَأَلْقَى الرَّوْثَةَ، وَقَالَ: \"هذا رِكْسٌ\". وَقَالَ إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث من أفراد البخاري لم يخرجه مسلم، وأخرجه النسائي وابن ماجه (^١).\nثانيها:\nهذا التبويب في بعض النسخ وفي بعضها حذفه، وذكر هذا الحديث مع حديث أبي هريرة.\nوقوله: (قَالَ إبراهيم) إلى آخره، هو ثابت في بعض النسخ وذكره\n_________\n(^١) رواه النسائي ١/ ٣٩ - ٤٠، وابن ماجه (٣١٤).","vol":"4","page":159},{"text":"(أبو) (^١) مسعود وخلف وغيرهما عن البخاري.\nثالثها: في التعريف برواته:\nأما عبد الله (^٢) والأسود (^٣) فسلفا، وكذا أبو نعيم (^٤)، وزهير (^٥)، وأبو إسحاق (^٦).\nوأما عبد الرحمن بن الأسود فهو أبو حفص النخعي كوفي عالم عامل. روى عن أبيه وعائشة. وعنه الأعمش وغيره. مات سنة تسع وتسعين (^٧).\nفائدة:\nفي البخاري أيضا عبد الرحمن بن الأسود بن عبد يغوث، زهري تابعي، وليس فيه غيرهما، ووقع في كتاب الداودي وابن التين أن عبد الرحمن الواقع في رواية البخاري هو ابن عبد يغوث، وهو وهم منهما فاجتنبه (^٨).\n_________\n(^١) في (ج): ابن.\n(^٢) سبقت ترجمته في حديثه رقم (٣٢).\n(^٣) سبقت ترجمته في حديث رقم (١٢٦).\n(^٤) سبقت ترجمته في حديث رقم (٥٢).\n(^٥) سبقت ترجمته في حديث رقم (٤٠).\n(^٦) سبقت ترجمته في حديث رقم (٤٠).\n(^٧) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٢٥٢ (٨١٥)، \"معرفة الثقات\" ٢/ ٧٣ (١٠٢٠)، \"الجرح والتعديل\" ٥/ ٢٠٩ (٩٨٦)، \"الثقات\" ٥/ ٧٨، \"تهذيب الكمال\" ١٦/ ٥٣٠ (٣٧٥٨).\n(^٨) قال العجلي: مدني، تابعي، ثقة، رجل صالح من كبار التابعين. قال الدارقطني: ثقة. انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٢٥٣ (٨١٦)، \"معرفة الثقات\" ٢/ ٧٢ (١٠١٩)، \"الجرح والتعديل\" ٥/ ٢٠٩ (٩٨٧)، \"الثقات\" ٣/ ٢٥٨، ٥/ ٧٦ \"تهذيب الكمال\" ١٦/ ٥٢٥ (٣٧٥٦).","vol":"4","page":160},{"text":"فائدة:\nمن شيوخ الترمذي والنسائي عبد الرحمن بن الأسود الوراق، وليس في هذِه الكتب عبد الرحمن بن الأسود غير هؤلاء (^١).\nوأما أبو عبيدة (ع) فهو عامر بن عبد الله بن مسعود، وقيل: اسمه كنيته. وفي الترمذي هنا أنه لا يعرف اسمه وحكاه في \"علله\" عن البخاري (^٢).\nوما ذكرته من اسمه صرح به مسلم في \"كناه\" (^٣) وابن حبان في \"ثقاته\" (^٤) وأبو أحمد في \"كناه\" وغيرهم.\nوهو هذلي كوفي، أخو عبد الرحمن، وكان يفضل عليه كما قاله أحمد، حدث عن عائشة وغيرها، وحدث عن أبيه في السنن. وعنه السبيعي وغيره؛ مات ليلة دجيل (^٥) (^٦).\n_________\n(^١) عبد الرحمن بن الأسود بن المأمول القرشي: مات بعد الأربعين ومئتين.\nانظر: \"تهذيب الكمال\" ١٦/ ٥٢٩ (٣٧٥٧)، \"الكاشف\" ١/ ٦٢١ (٣١٤٠)، \"تهذيب التهذيب\" ٢/ ٤٨٨.\n(^٢) انظر: \"جامع الترمذي\" ١/ ٢٨، \"علل الترمذي\" ١/ ٩٩ (٨) بترتيب أبي طالب القاضي.\n(^٣) \"الكنى الأسماء\" ١/ ٥٨٨ (٢٣٩٨).\n(^٤) \"الثقات\" ٧/ ٢٤٩.\n(^٥) عامر بن عبد الله بن مسعود الهذيلي: قال شعبة عن عمرو بن مرة: سألت أبا عبيدة بن عبد الله: هل تذكر من عبد الله شيئًا؟ قال: لا.\nقال أبو دواد في حديث ذكره: كان أبو عبيدة يوم مات أبوه ابن سبع سنين.\nقال المفضل بن غسان الغلابي عن أحمد بن حنبل: كانوا يفضلون أبا عبيدة على عبد الرحمن. وقال ابن حجر في \"تقريب التهذيب\": كوفي ثقة، والراجح أنه لا يصح سماعه من أبيه. انظر: \"طبقات ابن سعد\" ٦/ ٢١٠، \"التاريخ الكبير\" كتاب الكنى ٨/ ٥١ (٤٤٧)، \"الجرح والتعديل\" ٩/ ٤٠٣ (١٣٣٥)، \"تهذيب الكمال\" ١٤/ ٦١ (٣٠٥١)، \"تقريب التهذيب\" ص ٦٥٦ (٨٢٣١).\n(^٦) دجيل هو: اسم نهر في موضعين: أحدهما: مخرجه من أعلى بغداد بين تكريت =","vol":"4","page":161},{"text":"ذكر أبو داود حديثًا فيه أن شعبة قَالَ: كان أبو عبيدة يوم مات أبوه ابن سبع سنين، وفي \"شرح ابن التين\": ابن خمس سنين، وأنه لم يسمع منه شيئًا. قَالَ: وأخوه عبد الرحمن سمع من أبيه حديثًا واحدًا: \"محرم الحلال كمحلل الحرام\" (^١)، وصرح أبو حاتم وغيره بأن أبا عبيدة لم يسمع من أبيه شيئًا (^٢).\nوروى شعبة عن عمرو بن مرة قَالَ: سألت أبا عبيدة: هل تذكر من عبد الله شيئًا؟ قَالَ: ما أذكر منه شيئا (^٣).\nوقد روى عبد الواحد بن زياد عن أبي مالك الأشجعي عن أبي عبيدة قَالَ: خرجت مع أبي لصلاة الصبح. فضعف أبو حاتم هذِه الرواية (^٤).\nوفي \"المعجم الأوسط\" للطبراني من حديث زياد بن (سعد) (^٥) عن أبي الزبير قَالَ: حَدَّثَنِي يونس بن (خباب) (^٦) الكوفي: سمعت أبا عبيدة بن عبد الله يذكر أنه سمع أباه يقول: كنت مع النبي - ﷺ - في سفر (^٧) .. الحديث.\n_________\n= وبينها مقابل القادسية دون سامرَّاء، فيسقي كورة واسعة وبلادًا كثيرة، منها أوانا وعكبرا والحظيرة وصريفين وغير ذلك، ثم تصب فضلته في دجلة.\nانظر: \"معجم البلدان\" ٢/ ٤٤٣، \"تاريخ الإسلام\" ٦/ ٥.\n(^١) رواه ابن الجعد ١/ ٣٦٨ (٢٥٣٣)، والطبراني ٩/ ١٧٢ (٨٨٥٢ - ٨٨٥٣)، والبيهقي ٩/ ٣٢٦. قال الهيثمي في (المجمع) ٤/ ٣٩: رجاله رجال الصحيح.\n(^٢) \"المراسيل\" ص ٢٥٦ (٩٥٣).\n(^٣) رواه ابن سعد في \"الطبقات\" ٦/ ٢١٠.\n(^٤) \"المراسيل\" ص ٢٥٦ (٩٥٣).\n(^٥) في (ج): سعيد.\n(^٦) في الأصل عتاب، وما أثبتناه من \"تهذيب الكمال\" ٣٢/ ٥٠٣ (٧١٧٤)، و\"تهذيب التهذيب\" ٤/ ٤٦٨.\n(^٧) قال الهيثمي في \"المجمع\" ٩/ ٩: في إسناده زمعة بن صالح، وقد وثق على ضعفه، وبقية رجاله حديثهم، \"المعجم الأوسط\" ٩/ ٨١ (٩١٨٩)، وقال: لم يرو هذا الحديث عن زياد بن سعد إلا زمعة، تفرد به أبو قرة.","vol":"4","page":162},{"text":"ولما خرَّج الحاكم في \"مستدركه\" حديث أبي إسحاق عن أبي عبيدة عن أبيه في ذكر يوسف -﵇- صحح إسناده (^١)، وحسن الترمذي عدة أحاديث رواها عن أبيه منها: لما كان يوم بدر وجيء بالأسرى (^٢).\nومنها: كان في الركعتين الأوليين كأنه عَلَى الرضيف (^٣). ومنها: قوله: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ﴾ [آل عمران: ١٦٩] (^٤) (^٥).\nفائدة:\nهذا الإسناد كله كوفيون، وفيه طرفة أخرى، وهي رواية جماعة من التابعين بعضهم عن بعض، فمن أبي إسحاق إلى أبي عبد الله كلهم تابعيون.\nوأما إبراهيم «ع) خلا (ق» بن يوسف فهو سبيعي همداني كوفي، روى عن أبيه وجده، وعنه أبو غريب وجماعة، فيه لين، مات سنة ثمانٍ وسبعين ومائة، أخرجوا له خلا ابن ماجه (^٦).\n_________\n(^١) رواه الطبراني في \"تفسيره\" ٧/ ١٧٠ (١٨٩٣٠ - ١٨٩٣١)، والطبراني ٩/ ٢٢٠ (٩٠٦٨)، والحاكم ٢/ ٥٧٢، وقال: هذا حديث صحيح الإسناد، ولم يخرجاه.\nقال الهيثمي في \"المجمع\" ٧/ ٣٩: رجاله رجال الصحيح، إلا أن أبا عبيدة لم يسمع من أبيه.\n(^٢) \"سنن الترمذي\" (١٧١٤).\n(^٣) \"سنن الترمذي\" (٣٦٦)، وقال: هذا حديث حسن إلا أن أبا عبيدة لم يسمع من أبيه. قال الألباني في \"ضعيف الترمذي\": ضعيف.\n(^٤) \"سنن الترمذي\" بعد حديث (٣٠١١)، وقال: هذا حديث حسن. وقال الألباني في \"ضعيف الترمذي\": ضعيف الإسناد.\n(^٥) ورد بهامش (س) تعليق نصه: ومنها حديث: أول ما دخل النقص على بني إسرائيل الحديث. وقال: حسن غريب -والله أعلم-. له في الترمذي حديث (…).\n(^٦) إبراهيم بن يوسف بن إسحاق بن أبي إسحاق: قال عباس الدوري عن يحيى بن معين: ليس بشيء. =","vol":"4","page":163},{"text":"وأما والده يوسف (ع) (^١) فهو كوفي حافظ، روى عن جده والشعبي، وعنه ابن عيينة وغيره، مات في زمن أبي جعفر (^٢).\nالوجه الرابع:\nهذا الحديث مصرح بأن أبا إسحاق لم يأت فيه بسماع، وهو مدلس، وقد ذكر الحاكم أبو عبد الله عن علي بن المديني أنه قَالَ: كان زهير وإسرائيل يقولان عن أبي إسحاق أنه كان يقول: ليس أبو عبيدة ثنا ولكن عبد الرزاق، فذكر حديث الاستنجاء. قَالَ ابن الشاذكوني: ما سمعت بتدليس قط أعجب من هذا ولا أخفي. قَالَ: أبو عبيدة لم يحدثني، ولكن عبد الرحمن عن فلان عن فلان، ولم يقل: حَدَّثَنِي. فجاز الحديث وسار.\n_________\n= قال النسائي: ليس بالقوي. قال أبو حاتم: حسن الحديث يكتب حديثه. قال إبراهيم بن يعقوب الجوزجاني: ضعيف الحديث. قال ابن حجر: هذا تضعيف نسبي، وهو إطلاق مردود. وقال النسائي: ليس بالقوي. احتج به الشيخان في أحاديث يسيرة وروى له الباقون سوى ابن ماجه.\nانظر ترجمته في: \"الجرح والتعديل\" ٢/ ١٤٨ (٤٨٧)، \"الثقات\" ٨/ ٦١، \"الكامل\" ١/ ٣٨٤ (٦٩)، \"تهذيب الكمال\" ٢/ ٢٤٩ (٢٦٩)، \"إكمال تهذيب الكمال\" ١/ ٣٢٦ (٣٢٠)، \"مقدمة فتح الباري\" ص ٣٣٨.\n(^١) يوسف بن إسحاق بن أبي إسحاق السبيعي: قال عبد الجبار بن العلاء عن سفيان بن عيينه: لم يكن في ولد أبي إسحاق أحفظ منه. قال أبو حاتم: يكتب حديثه. ذكره ابن حبان في \"الثقات\"، وقال: كان أحفظ ولد أبي إسحاق، مستقيم الحديث على قلته. روى له الجماعة.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٣٨٣ (٣٤٠٦)، \"الجرح والتعديل\" ٩/ ٢١٧ (٩٠٩)، \"الكامل\" ٨/ ٥٠١ (٢٠٦٩)، \"تهذيب الكمال\" ٣٢/ ٤١١ (٧١٢٧)، \"سير أعلام النبلاء\" ٧/ ٢٧ (١١).\n(^٢) ورد بهامش (س) تعليق نصه: (…) فيما ذكره المؤلف (…) الحديث (…) وقد أخرج له عن أبيه عدة أحاديث ليس فيها تحسين -والله أعلم-.","vol":"4","page":164},{"text":"قُلْتُ: بل قَالَ: حَدَّثَني، كما رواه إبراهيم بن يوسف عن أبيه عن أبي إسحاق عنه كما سلف من عند البخاري. وقال أبو زرعة فيما حكاه ابن أبي حاتم: اختلفوا في هذا الحديث، والصحيح عندي حديث أبي عبيدة عن أبيه. وزعم الترمذي أن أصح الروايات عنده حديث قيس بن الربيع وإسرائيل، عن أبي عبيدة، عن عبد الله قَالَ: لأن إسرائيل أثبت وأحفظ لحديث أبي إسحاق من هؤلاء، وتابعه عَلَى ذَلِكَ قيس وزهير، عن أبي إسحاق ليس بذاك؛ لأن سماعه منه بأخَرَهٍ، سمعت أحمد بن الحسن يقول: سمعت أحمد بن حنبل يقول: إِذَا سمعت الحديث عن زائدة وزهير فلا تبالي أن لا تسمعه من غيرهما، إلا حديث أبي إسحاق.\nورواه زكريا بن أبي زائدة عن أبي إسحاق، عن عبد الرحمن بن يزيد، عن عبد الله، وهذا حديث فيه اضطراب. قَالَ: وسألت الدارمي: أيُّ الروايات في هذا أصح عن أبي إسحاق؟ فلم يقض فيه بشيء.\nقَالَ: وسالت محمد بن إسماعيل عن هذا فلم يقض فيه بشيء، وكأنه رأى حديث زهير أشبه.\nووضعه في \"جامعه\" وأبو عبيدة لم يسمع من أبيه ولا يعرف اسمه.\nهذا آخر كلام الترمذي. وقد أسلفنا الخلف في سماعه منه ومعرفة اسمه أيضًا، وزهير لم يتفرد به بل تابعه يوسف بن إسحاق كما سلف من عند البخاري، وتابعه أيضًا أبو حماد الحنفي وأبو مريم وشريك وزكريا بن أبي زائدة فيما ذكره الدارقطني.\nوقال الآجري: سجلت أبا داود عن زهير وإسرائيل في أبي إسحاق فقال: زهير فوق إسرائيل بكثير.","vol":"4","page":165},{"text":"قُلْتُ: وقد اختلف عَلَى إسرائيل أيضًا دون زهير، فرواه كرواية زهير ورواه عباد القطواني وخالد العبد عنه، عن أبي إسحاق، عن علقمة، عن عبد الله.\nورواه الحميدي عن ابن عيينة عنه، عن أبي إسحاق، عن عبد الرحمن بن يزيد ذكره الدارقطني، ومتابعة قيس لا تجدي لضعفه الواهي.\nورواه الدارقطني من حديث يونس بن أبي إسحاق، عن أبي عبيدة وأبي الأحوص، عن ابن مسعود (^١).\nورواه ابن خزيمة في \"صحيحه\" من حديث زياد بن الحسن بن فرات، عن أبيه، عن جده، عن عبد الرحمن بن الأسود، عن علقمة، عن عبد الله قَالَ: أراد النبي - ﷺ - أن يتبرز فقال: \"ائتني بثلاثة أحجار\" فوجدت له حجرين وروثة حمار، فأمسك الحجرين وطرح الروثة. وقال: \"هي رجس\" (^٢).\nورواه الطبراني (^٣) في \"أكبر معاجمه\" من حديث شريك، عن أبي إسحاق، عن عبد الرحمن بن الأسود.\nوقول الترمذي: ورواه زكريا بن أبي زائدة، عن أبي إسحاق، عن عبد الرحمن بن يزيد، عن عبد الله هو أحد الوجوه عنه وقيل: عن عبد الرحمن، عن أبيه. وقيل: عن أبي إسحاق، عن الأسود.\nورواه جماعات عن أبي إسحاق، عن علقمة، عن عبد الله. وقيل:\n_________\n(^١) \"الإلزامات والتتبع\" ص ٢٢٧ - ٢٢٩ (٩٤).\n(^٢) \"صحيح ابن خزيمة\" ١/ ٣٩ (٧٠)، ورواه ابن ماجه (٣١٤)، وقال الألباني في \"صحيح ابن ماجه\": صحيح.\n(^٣) \"المعجم الكبير\" ١٠/ ٦١ - ٦٣ (٩٩٥٣ - ٩٩٥٦، ٩٩٥٨ - ٩٩٦٠).","vol":"4","page":166},{"text":"الأسود بدل علقمة. وقيل: هبيرة بن يريم (بدلهما) (^١) ذكره الدارقطني كله (^٢). وقال: اختلف عليه اختلافًا شديدًا.\nوقول أبي إسحاق: ليس أبو عبيدة ذكره، ولكن عبد الرحمن بن الأسود، عن أبيه يحتمل أن يكون نفيًا لحديثه وإثباتًا لحديث عبد الرحمن ويحتمل أن يكون إثباتًا لحديثه أيضًا، وإن كان غالبًا يحدث به عن أبي عبيدة فقال يومًا: ليس هو حَدَّثَنِي وحده ولكن عبد الرحمن أيضًا.\nوقال الكرابيسي في كتاب \"المدلسين\": أبو إسحاق يقول في هذا الحديث مرة: حدثني عبد الرحمن بن يزيد، عن عبد الله. ومرة: (حدثني) (^٣) علقمة، عن عبد الله. ومرة: حَدَّثَنِي أبو عبيدة، عن عبد الله. ومرة يقول: ليس أبو عبيدة حدثنيه، حدثني عبد الرحمن، عن عبد الله.\nالوجه الخامس: في أحكامه:\nالأول: منع الاستنجاء بالروث، وقد سلف في الباب قبله، وقد أسلفنا عند ابن خزيمة أنها روثة حمار (^٤). قَالَ: وفيه بيان أن أرواث الحمر نجسة، وإذا كانت نجسة كان حكم جميع أرواث ما لا يجوز أكل لحومها من ذوات الأربع مثل أرواث الحمر.\nالثاني: منع الاستنجاء بالنجس فإن الركس هو النجس. وقد جاء في رواية أخرى سلفت: \"إنها رجس\". قال صاحب \"المطالع\": والمعنى\n_________\n(^١) في (ج): بدل همام.\n(^٢) \"الإلزامات والتتبع\" ص ٢٣٠ (٩٤).\n(^٣) في (ج): حدثنا.\n(^٤) سبق تخريجه.","vol":"4","page":167},{"text":"واحد. أي: قد أركست في النجاسة بعد الطهارة، وقد جاء الرجس بمعنى الإثم والكفر والشرك؛ لقوله تعالى: ﴿فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ﴾ [التوبة: ١٢٥]، وقيل: نحوه في قوله تعالى: ﴿لِيُذْهِبَ عَنْكُمُ الرِّجْسَ﴾ [الأحزاب: ٣٣]، أي: يطهركم من جميع هذِه الخبائث.\nوقد تجيء بمعنى العذاب والعمل الذي يوجبه كقوله: ﴿وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ﴾ [يونس:١٠٠]، وقيل: بمعنى اللعنة في الدنيا والعذاب في الآخرة، وقال ابن التين: الرجس، والركس في هذا الحديث قيل: النجس. وقيل: القذر.\nوقال الخطابي: معنى الركس: الرجيع؛ أي: قد رد من حال الطهارة إلى حال النجاسة، ومنه قوله تعالى: ﴿وَاللهُ أَرْكَسَهُمْ بِمَا كَسَبُوا﴾ [النساء: ٨٨]، أي: ردُّوا إلى الركس والعذاب (^١)، ومنه: ارتكس فلان.\nوقال ابن بطال: يمكن أن يكون معنى ركس: رجس. قَالَ: ولم أجد لأهل اللغة شرح هذِه الكلمة، والنبي - ﷺ - أعلم الأمة باللغة (^٢). وقال الداودي: يحتمل أن يريد بالرجس: النجس، ويحتمل أن يريد: لأنها طعام الجن.\nالثالث: قد يستدل به من يقول: الواجب في الاستنجاء الإنقاء حتَّى لو حصل بحجر أجزأ، وهو قول مالك وداود، ووجهٌ للشافعية وحكاه العبدري عن عمر بن الخطاب، وبه قَالَ أبو حنيفة، حيث أوجب الاستنجاء، ومذهب الشافعي أن الواجب ثلاث مسحات وإن حصل\n_________\n(^١) \"أعلام الحديث\" ١/ ٢٥٠.\n(^٢) \"صحيح البخاري بشرح ابن بطال\" ١/ ٢٤٨.","vol":"4","page":168},{"text":"الانقاء بدونها، وهو مذهب أحمد وإسحاق وأبي ثور، وأجابوا عن هذا الحديث بأنه يجوز أن يكون وجد ماءً أو كان أحد الحجرين له أحرف كما قاله الخطابي (^١).\nوأحسن منهما بأنه جاء في \"سنن الدارقطني\": لما ألقى الروثة قَالَ: \"ائتني بحجر\" يعني ثالثًا. وفي رواية: \"ائتني بغيره\" (^٢) لكن رواهما من حديث أبي إسحاق، عن علقمة، عن عبد الله به، ثمَّ قَالَ: وهو منقطع فيما بين أبي إسحاق وعلقمة.\nقُلْتُ: وقد أسلفنا من عند الكرابيسي التصريح بسماع أبي إسحاق منه.\nوقال ابن القصار: إنه روي في بعض الآثار التي لا تصح أنه أتاه بثالث، ولعله لمح كلام الدارقطني ثمَّ قَالَ: وأي الأمرين كان، فالاستدلال لنا به صحيح؛ لأنه اقتصر للموضعين عَلَى ثلاثة أحجار فحصل لكل واحد منهما أقل من ثلاثة؛ لأنه لم يقتصر عَلَى الاستنجاء لأحد الموضعين ويترك الآخر، ورده ابن حزم بأن قَالَ: هذا باطل؛ لأن النص ورد في الاستنجاء، ومسح البول لا يسمى استنجاء (^٣)، وفيما قاله نظر (^٤).\n_________\n(^١) انظر: \"الحاوي\" ١/ ١٧١، \"المغني\" ١/ ٢٠٩، \"الاختيار لتعليل المختار\" ١/ ٤٨، \"الذخيرة\" ١/ ٢١٠.\n(^٢) \"سنن الدارقطني\" ١/ ٥٥ (٥).\n(^٣) \"المحلى\" ١/ ٩٧.\n(^٤) ورد بهامش (س) ما نصه: ثم بلغ في الحادي بعد الأربعين كتبه مؤلفه غفر الله له.","vol":"4","page":169},{"text":"<span data-type='title' id=toc-324>٢٢ - باب الوُضوءِ مَرَّةً مَرَّةً</span>\n١٥٧ - حَدَّثَنَا مُحَمَّد بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطًاءِ بْنِ يَسَارٍ، عَنِ ابن عَبَّاسٍ قَالَ: تَوَضَّأَ النَّبِيُّ - ﷺ - مَرَّةً مَرَّةً. [فتح:١/ ٢٥٨]\nحَدَّثنَا مُحَمَّدُ بْنُ يُوسُفَ، ثنا سُفْيَانُ، عَنْ زيدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابن عَبَّاسٍ قَالَ تَوَضَّأَ النَّبِيُّ - ﷺ - مَرَّةً مَرَّةً.\nهذا الحديث مما انفرد به البخاري عن مسلم، وأخرجه أيضًا أصحاب السنن الأربعة (^١).\nقَالَ الترمذي عقب إخراجه: وفي الباب عن عمر (ق) وجابر (م) وبريدة وأبي رافع وابن العالية (^٢). قُلْتُ: وأُبي (ق) بن كعب وحديث ابن عباس أحسن شيء في الباب.\nقُلْتُ: لا جرم اقتصر عليه البخاري.\nقَالَ: وروى رشدين بن سعد وغيره هذا الحديث عن الضحاك بن شرحبيل، عن زيد بن أسلم، عن أبيه، عن عمر مرفوعًا به، وليس بشيء.\nوالصحيح ما روى ابن عجلان وهشام بن سعد وسفيان الثوري وعبد العزيز بن محمد، عن زيد، عن عطاء، عن ابن عباس، ورواه عن سفيان جماعات غير شيخ البخاري منهم وكيع.\n_________\n(^١) \"سنن أبي داود\" (١٣٨)، \"سنن الترمذي\" (٤٢)، \"سنن النسائي\" ١/ ٦٢، \"سنن ابن ماجه\" (٤١١). وقال أبو عيسى: حديث ابن عباس أحسن شيء في هذا الباب وأصح. وقال الألباني في \"صحيح أبي داود\" (١٢٧): صحيح على شرط البخاري.\n(^٢) ورد بهامش (س) تعليق نصه: من خط المصنف في الهامش: أخرج حديث أبي رافع الدارقطني، وحديث ابن العالية -واسمه محبرة أبو القاسم البغوي.","vol":"4","page":170},{"text":"ونبه الدارقطني أيضًا على أن ابن لهيعة ورشدين بن سعد روياه عن الضحاك أيضًا كما سلف، وأن عبد الله بن سنان خالفه فرواه عن زيد، عن عبد الله بن عمر قَالَ: وكلاهما وهم، والصواب: زيد، عن عطاء، عن ابن عباس.\nوفي \"مسند البزار\" ما أتى هذا إلا من الضحاك، وقد أغفل في سنده قصد الصواب (^١).\nورجاله سلف التعريف بهم. وفقهه سلف أول الوضوء.\nو(سفيان) هو الثوري كما صرح به أبو نعيم وغيره، وقد سلف أيضًا.\nواستدل ابن التين بهذا الحديث على عدم إيجاب تخليل اللحية وهو لائح؛ لأنه إذا غسل وجهه مرة لا يبقى معه من الماء ما يخلل به. قَالَ: وفيه رد على من قَالَ: فرض مغسول الوضوء ثلاث.\n_________\n(^١) \"مسند البزار\" ١/ ٤١٥ - ٤١٦ (٢٩٢).","vol":"4","page":171},{"text":"<span data-type='title' id=toc-325>٢٣ - باب الوُضُوءِ مَرَّتَيْنِ مَرَّتَيْنِ</span>\n١٥٨ - حَدَّثَنَا حُسَيْنُ بْنُ عِيسَى قَالَ: حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدِ قَالَ: حَدَّثَنَا فُلَيْحُ ابْنُ سُلَيْمَانَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ أَنَّ النَّبِيَّ - ﷺ - تَوَضّأَ مَرَّتَيْنِ مَرَّتَيْنِ. [فتح: ١/ ٢٥٨]\nحَدَّثنَا الحُسَيْنُ بْنُ عِيسى، ثنا يُونُسُ بْنُ مُحَمَّدٍ، أنا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْن عَمْرٍو بْنِ حَزْمٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ ابْنِ زَيْدٍ أَنَّ النَّبِيَّ - ﷺ - تَوَضَّأَ مَرَّتَيْنِ مَرَّتَيْنِ.\nهذا الحديث من أفراد البخاري، وأخرجه أبو داود والترمذي من حديث أبي هريرة (^١) وقال: حسن غريب. قَالَ: وفي الباب عن جابر (ق). وأغفل حديث زيد.\nوالتعريف بهم سلف خلا عبد الله (ع) بن أبي بكر (^٢) وهو ثقة حجة.\nمات سنة خمس وثلاثين ومائة. ووالده سلف.\n_________\n(^١) \"سنن أبي داود\" (١٣٦)، \"سنن الترمذي\" (٤٣). وقال: هذا حديث حسن غريب. ورواه أحمد ٢/ ٢٨٨، وابن حبان في \"صحيحه\" ٣/ ٣٧٣ - ٣٧٤ (١٩٠٤).\nورواه الحاكم في \"مستدركه\" ١/ ١٥٠، وقال: هذا حديث صحيح على شرط مسلم، ولم يخرجاه. ووافقه الذهبي.\nوقال الألباني في \"صحيح أبي داود\" ١/ ٢٣١ (١٢٥): حسن صحيح.\n(^٢) عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، قال عبد الرحمن بن القاسم عن مالك: كان كثير الأحاديث، وكان رجل صدق.\nوقال عبد الله بن أحمد بن حنبل عن أبيه: حديثه شفاء. وقال إسحاق بن منصور عن يحيى بن معين وأبو حاتم: ثقة. وقال النسائي: ثقة ثبت.\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٥٤ (١١٩)، \"معرفة الثقات\" ٢/ ٢٣ (٨٦١)، \"الجرح والتعديل\" ٥/ ١٧ (٧٧)، \"تهذيب الكمال\" ١٤/ ٣٤٩ (٣١٩٠).","vol":"4","page":172},{"text":"ويونس (ع) بن محمد (^١) هو أبو محمد المؤدب المعلم، مات بعد المائتين سنة سبع أو ثمانٍ أو غير ذَلِكَ.\nوشيخ البخاري هو أبو علي الطائي القومسي البسطامي الدامغانى (^٢). عنه البخاري ومسلم وأبو داود والنسائي وابن خزيمة، ثقة من أئمة العربية. مات سنة سبع وأربعين ومائتين وهو من الأفراد، ليس في الصحيحين من اسمه الحسين بن عيسى غيره، وفي أبي داود وابن ماجه آخر حنفي كلوفي، أخو سليم القاري، ضعيف (^٣).\nوفقه سلف، وقد ذكر بعد بأبواب من حديث عمرو بن يحيى، عن أبيه، عن عبد الله بن زيد أيضًا: أنه - ﷺ - غسل يديه مرتين ومضمض\n_________\n(^١) يونس بن محمد بن مسلم البغدادي: قال عثمان بن سعيد الدارمي عن يحيى بن معين: ثقة. وقال يعقوب بن شيبة: ثقة ثقة.\nوقال أبو حاتم: صدوق. وقال أحمد بن الخليل البرجلاني: حدثنا يونس بن محمد الصدوق.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٤١٠ (٣٥١٧)، \"الجرح والتعديل\" ٩/ ٢٤٦ (١٠٣٣)، \"الثقات\" ٩/ ٢٨٩، \"تهذيب الكمال\" ٣٢/ ٥٤٠ (٧١٨٤).\n(^٢) الحسين بن عيسى بن حمران الطائي أبو علي الخرساني القومسي البسطامي.\nقال أبو حاتم: صدوق. قال الحاكم أبو عبد الله: من كبار المحدثين وثقاتهم، من أئمة أصحاب العربية.\nانظر ترجمته في: \"التاريخ الكبير\" ٢/ ٣٩٣ (٢٨٩٣)، \"الجرح والتعديل\" ٣/ ٦٠ (٢٧١)، \"تهذيب الكمال\" ٦/ ٤٦٠ (١٣٢٨).\n(^٣) الحسين بن عيسى بن مسلم الحنفي: قال أبو زرعة: منكر الحديث. قال أبو حاتم: ليس بالقوي، روى عن الحكم بن أبان أحاديث منكرة.\nقال أبو أحمد بن عدي: له من الحديث شيء قليل، عامة حديثه غرائب، وفي بعض حديثه مناكير. وقال ابن حجر: ضعيف.\nانظر ترجمته في: \"الجرح التعديل\" ٣/ ٦٠ (٢٦٩)، \"تهذيب الكمال\" ٦/ ٤٦٣ (١٣٢٩)، \"التقريب\" (١٣٤١).","vol":"4","page":173},{"text":"واستنشق ثلاثًا، وغسل وجهه ثلاثًا، وسيأتي (^١).\nواعترض بعض من شرح البخاري ممن عاصرته وتأخر بأن قَالَ: الحديث واحد فلا يحسن استدلال البخاري به في هذا الباب، قَالَ: اللهم، إلا لو قَالَ: إن بعض وضوئه كان مرتين وبعضه ثلاثًا كان حسنًا، هذا لفظه، وهو اعتراض ساقط إذ لا يمتنع تعدد القصة، كيف والطريق إلى عبد الله بن زيد مختلف.\n_________\n(^١) سيأتي برقم (١٨٥) كتاب: الوضوء، باب: مسح الرأس كله.","vol":"4","page":174},{"text":"<span data-type='title' id=toc-326>٢٤ - باب الوُضُوءِ ثَلَاثًا ثَلَاثًا</span>\n١٥٩ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ الأْوُيْسِيُّ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابن شِهَابٍ، أَنَّ عَطَاءَ بْنَ يَزِيدَ أَخْبَرَهُ، أَنَّ حُمْرَانَ -مَوْلَى عُثْمَانَ- أَخْبَرَهُ أنَهُ رَأى عُثْمَانَ بْنَ عَفَّانَ دَعَا بِإِنَاءٍ، فَأَفْرَغَ عَلَى كَفَّيْهِ ثَلَاثَ مِرَارٍ فَغَسَلَهُمَا، ثُمَّ أَدْخَلَ يَمِينَهُ فِي الإِنَاءِ فَمَضْمَضَ وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، وَيَدَيْهِ إِلَى الِمرْفَقَيْنِ ثَلَاثَ مِرَارٍ، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ رِجْلَيْهِ ثَلَاثَ مِرَارٍ إِلَى الكَعْبَيْنِ، ثُمَّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هذا، ثُمَّ صَلَّى رَكْعَتَيْنِ، لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [١٦٠، ١٦٤، ١٩٣٤، ٦٤٣٣ - مسلم: ٢٢٦ - فتح: ١/ ٢٥٩]\n\n١٦٠ - وَعَنْ إِبْرَاهِيمَ قَالَ: قَالَ صَالِحُ بْنُ كَيْسَانَ: قَالَ ابن شِهَابٍ: ولكن عُرْوَةُ يُحَدِّثُ، عَنْ حُمْرَانَ، فَلَمَّا تَوَضَّأَ عُثْمَانُ قَالَ: ألَا أُحَدِّثُكُمْ حَدِيثًا لَوْلَا آيَةٌ مَا حَدَّثْتُكُمُوهُ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا يَتَوَضَّأُ رَجُلٌ يُحْسِنُ وُضُوءَهُ، وَيُصَلِّي الصَّلَاةَ إِلَّا غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الصَّلَاةِ حَتّى يُصَلِّيَهَا\". قَالَ عُرْوَةُ: الآيَةُ: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ﴾ [البقرة: ١٥٩] [انظر: ١٥٩ - مسلم: ٢٢٧ - فتح ١/ ٢٦١]\nحَدَثنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، حَدَّثَني إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابن شِهَابٍ، أَنَّ عَطَاءَ بْنَ يَزِيدَ أَخْبَرَهُ، أَنَّ حُمْرَانَ -مَوْلَى عُثْمَانَ- أَخْبَرَهُ أَنَّهُ رَأى عُثْمَانَ بْنَ عَفَّانَ دَعَا بإِنَاءٍ، فَأَفْرَغَ عَلَى كَفَّيْهِ ثَلَاثَ مِرَارٍ فَغَسَلَهُمَا، ثُمَّ أَدْخَلَ يَمِينَهُ فِي الإِنَاءِ فَمَضْمَضَ وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، وَيَدَيْهِ إِلَى المِرْفَقَيْنِ ثَلَاثَ مِرَارٍ، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ رِجْلَيْهِ ثَلَاثَ مِرَارٍ إِلَى الكَعْبَيْنِ، ثُمَّ قَالَ: قَالَ رَسُولُ الله - ﷺ -: \"مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هذا، ثُمَّ صَلَّى رَكْعَتَيْنِ، لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه\".","vol":"4","page":175},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث رواه مسلم أيضًا (^١) وأبو داود والنسائي في \"سننهما\" (^٢)، وكرره البخاري بعد، وفي الصوم (^٣).\nثانيها: في التعريف برجاله غير من سلف:\nأما راويه عثمان فهو ثالث الخلفاء ذو النورين أبو عمرو عثمان (ع) بن عفان بن أبي العاص بن أمية بن عبد شمس بن عبد مناف.\nأمه: أروى (بنت) (^٤) عمة رسول - ﷺ -، وهو أصغر من النبي - ﷺ -.\nروي له مائة حديث ونيف، وكثر المال في زمنه حتى أبيعت جارية بوزنها وفرس بمائة ألف، ونخلة بألف درهم.\nذبح صبرًا في ذي الحجة سنة خمس وثلاثين عن نيف وثمانين سنة، وليس في الصحابة من اسمه عثمان بن عفان غيره، وهو أحد العشرة المشهود لهم بالجنة.\nوفي الترمذي: \"لكل نبي رفيق ورفيقي في الجنة عثمان\" (^٥). وبويع له\nبالخلافة بعد ثلاثة أيام من دفن عمر غرة المحرم سنة أربع وعشرين (^٦).\n_________\n(^١) مسلم (٢٢٦) كتاب: الطهارة، باب: صفة الوضوء وكماله.\n(^٢) \"سنن أبي داود\" (١٠٦)، \"سنن النسائي\" ١/ ٦٤، \"الكبرى\" ١/ ٨٢ (٩١).\n(^٣) سيأتي برقم (١٩٣٤) كتاب: الصوم، باب: سواك الرطب واليابس للصائم.\n(^٤) ورد بهامش (س): صوابه حذف (بنت).\n(^٥) \"سنن الترمذي\" (٣٦٩٨) كتاب: المناقب. وقال: هذا حديث غريب ليس إسناده بالقوي وهو منقطع؛ وقال الألباني في \"الضعيفة\" (٢٢٩٢): ضعيف.\n(^٦) انظر ترجمته في: \"معجم الصحابة\" لابن قانع ٢/ ٢٥٤، \"معرفة الصحابة\" ١/ ٥٨ - ٧٥، ٤/ ١٩٥٢، \"الاستيعاب\" ٣/ ١٥٥ - ١٦٥، \"أسد الغابة\" ٣/ ٥٨٤ - ٥٩٦.","vol":"4","page":176},{"text":"وأما حمران فهو ابن أبان. وقيل: ابن أبّا. وقيل: أبي، مدني، قرشي مولاهم، كان من سبي عين التمر، وكان كاتب عثمان وحاجبه، وولي نيسابور زمن الحجاج، ذكره البخاري في \"ضعفائه\" واحتج به في \"صحيحه\". وكذا مسلم والباقون، وقال ابن سعد: كان كثير الحديث لم أرهم يحتجون بحديثه. مات سنة خمس وسبعين. أغرمه الحجاج مائة ألف؛ لأجل الولاية السالفة ثم رد عليه ذَلِكَ بشفاعة عبد الملك (^١).\nوأما عطاء بن يزيد فهو ليثي تابعي سلف (^٢).\nوكذا ابن شهاب: تابعي، فهؤلاء ثلاثة تابعيون بعضهم عن بعض (^٣).\nالثالث: في ألفاظه:\nمعنى (أفرغ): قلب وصبَّ (^٤)؛ لأجل الغسل.\nو(الاستنثار): طلب دفع الماء؛ للخروج من الأنف، مأخوذ من النثرة وهي: طرف الأنف. وقال الخطابي: هي الأنف (^٥).\nومنهم من جعله جذب الماء إلى الأنف وهو الاستنشاق، والصواب\n_________\n(^١) حمران بن أبان، قال معاوية بن صالح، عن يحيى بن معين في تسمية تابعي أهل المدينة ومحدثيهم: حمران بن أبان. وقال عمار بن الحسن الرازي، عن علوان: كان أول سبي دخل المدينة من قبل المشرق حمران بن أبان، وقال أبو سفيان الحميري، عن أيوب أبي العلاء، عن قتادة: إن حمران بن أبان كان يصلي مع عثمان بن عفان فإذا أخطأ فتح عليه.\nانظر: \"الطبقات الكبرى\" ٥/ ٢٨٣، \"التاريخ الكبير\" ٣/ ٨٠ (٢٨٧)، \"تهذيب الكمال\" ٧/ ٣٠١ (١٤٩٦).\n(^٢) سبقت ترجمته في حديث رقم (١٤٤).\n(^٣) سبقت ترجمته في حديث رقم (٣).\n(^٤) \"لسان العرب\" ٦/ ٣٣٩٦.\n(^٥) \"غريب الحديث\" ١/ ١٣٦.","vol":"4","page":177},{"text":"الأول، ويدل (له) (^١) حديث عثمان الآتي: ثم تمضمض واستنشق واستنثر؛ فجمع بينهما وذلك يقتضي التغاير، ومنهم من قَالَ: سُمِّي جذب الماء استنشاقًا بأول الفعل واستنثارًا بآخره.\nفرع:\nيكون الاستنثار باليسرى.\nو(المَرْفِق): بفتح الميم وكسر الفاء وعكسه لغتان، والمراد به: موصل الذراع في العضد (^٢).\nالرابع: في أحكامه:\nوهي نيف وعشرون:\nأولها: جواز الاستعانة في إحضار الماء وهو إجماع من غير كراهة.\nثانيها: الإفراغ على اليدين معًا، وجاء في رواية أخرى: أفرغ بيده اليمنى على اليسرى ثم غسلهما (^٣). وهو قدر مشترك بين غسلهما معًا مجموعتين أو متفرقتين، والفقهاء اختلفوا في أيهما أفضل.\nفرع: لم يذكر في هذا الحديث التسمية، وقد سلف ما فيها في بابها (^٤).\nثالثها: التثليث في غسل الكفين، وهو إجماع.\nرابعها: استحباب غسل اليدين قبل إدخالهما في الإناء في ابتداء الوضوء.\n_________\n(^١) في (ج): عليه.\n(^٢) \"لسان العرب\" ٣/ ١٦٩٥، مادة: (رفق).\n(^٣) رواه أبو داود (١٠٩). وقال الألباني في \"صحيح أبي داود\" (٩٧): إسناده حسن صحيح.\n(^٤) سلف برقم (١٤١) كتاب: الوضوء، باب: التسمية على كل حال وعند الوقاع.","vol":"4","page":178},{"text":"خامسها: جواز إدخال اليدين الإناء بعد غسلهما، وأنه لا يفتقر إلى نية الاغتراف.\nسادسها: الترتيب بين غسل اليدين والمضمضمة؛ لأجل الفاء المقتضية للتعقيب، والأصح عند أصحابنا أن ذَلِكَ على وجه الاشتراط، وكذا الترتيب بين المضمضة والاستنشاق أيضًا، وعبَّر الماوردي عن الخلاف بأن في وجوب الترتيب في المسنونات وجهين (^١).\nسابعها: المضمضة أصلها مشعر بالتحريك، ومنه مضمض النعاس في عينه: إذا تحرك، واستعمل في المضمضمة؛ لتحريك الماء في الفم، والأصح عند أصحابنا أنه لا يشترط الإدارة ولا المج، ومن اشترط المج جرى على الأغلب، فإن العادة عدم ابتلاعه.\nثامنها: لم يذكر في هذِه الرواية الاستنشاق وذكرها بعد ذَلِكَ كما أسلفناه، وسيأتي.\nوجمهور العلماء على أن المضمضة والاستنشاق سنة في الوضوء.\nتاسعها: غسل الوجه، وأصله من المواجهة، وحده (ما بين) (^٢) منابت رأسه غالبًا ومنتهى لَحْيَيْهِ (^٣) وما بين أذنيه، وتفصيل القول في ذَلِكَ محله كتب الفروع، وقد (بسطناه) (^٤) فيها.\nالعاشر: تثليث غسل الوجه، والإجماع قائم على سنيته.\nالحادي عشر: (ثم) هنا للترتيب بين المسنون والمفروض، وهما\n_________\n(^١) \"الحاوي\" ١/ ١٣٨.\n(^٢) في (ج): من.\n(^٣) في (ج): لحيته.\n(^٤) في (ج): بسطتها.","vol":"4","page":179},{"text":"المضمضة وغسل الوجه، وبعضهم رأى الترتيب في المفروض دون المسنون كما سلف، وهو مذهب مالك.\nواختلف أصحاب مالك في الترتيب في الوضوء على ثلاثة أقوال: الوجوب، والندب -وهو المشهور عندهم-، والاستحباب.\nومذهب الشافعية وجوبه، وخالف المزني فقال: لا يجب، واختاره ابن المنذر والبندنيجي (^١)، وحكاه البغوي عن أكثر العلماء، وحكاه الدزماري (^٢) قولًا عن القديم وعزاه إلى صاحب \"التقريب\". قَالَ إمام الحرمين: لم ينقل أحد قط أنه - ﷺ - نكس وضوءه فاطرد الكتاب والسنة على وجوب الترتيب (^٣).\n_________\n(^١) هو الحافظ مفيد بغداد أبو العباس أحمد بن أحمد بن أحمد بن كرم البندنيجي ثم البغدادي الأزجي المعدل، أخو المحدث تميم. ولد سنة إحدى وأربعين وخمسمائة. وسمع من ابن الزاغوني، وأبي الوقت، وأبي محمد بن المادح وكتب العالي والنازل، وبالغ من غير إتقان. روى عنه ابن الدُّبيثي، وابن النجار، والزكي البرزالي، وآخرون. وله عناية بالأسماء، ونظرٌ في العربية، وكان فصيحًا طيب القراءة. مات شيخًا في رمضان سنة خمس عشرة وستمائة.\nانظر ترجمته في: \"التكملة لوفيات النقلة\" ٢/ ٤٤٢ - ٤٤٣ (١٦٢٢)، \"سير أعلام النبلاء\" ٢٢/ ٦٤ - ٦٥ (٤٨)، \"الوافي بالوفيات\" ٦/ ٢٢٤ - ٢٢٥ (٢٦٩٢)، \"شذرات الذهب\" ٥/ ٦٢.\n(^٢) أحمد بن كشاسب بن علي بن أحمد الإمام كمال الدين أبو العباس الدزماري، الفقيه الشافعي كان فقيهًا صالحًا، كثير الحج والخير، له من المؤلفات: \"النكت على التنبيه\"، \"الفروق\". توفي سنة ثلاث وأربعين وستمائة.\nانظر ترجمته في: \"الوافي بالوفيات\" ٧/ ٢٩٩، \"طبقات الشافعية، للإسنوي ١/ ٣١٥ - ٣١٦ (٢٨٩)، \"معجم المؤلفين\" ٢/ ٣١.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ١٥٣، \"الإفصاح\" ١/ ١٠٥ - ١٠٦، \"عيون المجالس\" ١/ ١١١ - ١١٢، \"التحقيق\" ١/ ٢٧١ - ٢٨٠، \"البيان\" ١/ ١٣٥ - ١٣٦، \"المغني\" ١/ ١٨٩ - ١٩٠، \"الذخيرة\" ١/ ٢٧٨ - ٢٨٥.","vol":"4","page":180},{"text":"الثاني عشر: قد أسلفنا أن المراد بالمرفق هنا موصل الذراع في العضد، لكن اختلف قول الشافعي هل هو اسم لإبرة الذراع أو لمجموع عظم رأس العضد مع الإبرة؟ على قولين، وبنى على ذَلِكَ أنه لو سُل الذراع من العضد، هل يجب غسل رأس العضد أم مستحب؟ وفيه قولان: أشهرهما وجوبه.\nالثالث عشر: اختلف العلماء في وجوب إدخال المرفقين في الغسل على قولين، فذهبت الأئمة الأربعة كما عزاه ابن هُبَيْرَةَ إليهم (^١) والجمهور إلى الوجوب، وذهب زُفر وأبو بكر بن داود إلى عدم الوجوب، ورواه أشهب، عن مالك، وزَّيفه القاضي عبد الوهاب (^٢).\nومنشأ الخلاف أن كلمة (إلى) لانتهاء الغاية، وقد ترد بمعنى: (مع)، والأول هو المشهور، فمن قَالَ به لم يوجب إدخالهما في الغَسْلِ، ومن قَالَ بالثاني أوجب، لكن يلزم من قَالَ بالأول الوجوب، لا من هذِه الحيثية بل من حيث أْن السنة بينته.\nوفرق بعضهم بين أن تكون الغاية من جنس ما قبلها أو لا، فإن كانت من الجنس دخلت كما في الوضوء وإن كان من غيره لم يدخل كما في آية الصوم.\nومنهم من قَالَ: إن كانت الغاية لإخراج ما دخل فيها لم يخرج، فإن اسم اليد يطلق عليها إلى المنكب؛ حتى قَالَ أصحابنا: لو طالت أظافيره ولم يغسلها وجب غسلها قطعًا؛ لاتصالها باليد ودخولها فيه، وكذلك لو نبت في محل الفرض يد أخرى أو سلعة وجب غسلها (^٣).\n_________\n(^١) انظر: \"الإفصاح\" ١/ ١١٢.\n(^٢) انظر: \"عيون المجالس\" ١/ ١١٤، \"بدائع الصنائع\" ١/ ٤.\n(^٣) انظر: \"روضة الطالبين\" ١/ ٥٣.","vol":"4","page":181},{"text":"فلو لم ترد هذِه الغاية لوجب غَسلٌ إلى المنكب، فلما دخلت أخرجت عن الغسل ما زاد على المرفقين، وانتهى الإخراج إلى المرفقين فدخلا في الغسل.\nالرابع عشر: تثليث غسل اليدين، والإجماع قائم على أنه سنة.\nالخامس عشر: ظاهر الحديث استيعاب الرأس بالمسح؛ لأن اسم الرأس حقيقة في العضو، لكن الاستيعاب هل هو على سبيل الوجوب أو الندب؟ فيه قولان للعلماء، ومذهب الشافعي أن الواجب ما يقع عليه الاسم ولو بعض شعره.\nومشهور مذهب مالك وأحمد: أن الواجب مسح الجميع. ومشهور مذهب أبي حنيفة أن الواجب ربع الرأس. وقد أوضحت مدرك الخلاف في \"شرحي للعمدة\" فراجعه منه (^١).\nفرع: لم يذكر في الحديث هنا تثليث المسح، وقد ذكرت فيه حديثًا في أول الوضوء، والمسألة خلافية أيضًا، والمشهور عن الشافعي أنها كغيرها في الاستحباب خلافًا للأئمة الثلاثة (^٢).\nالسادس عشر: فيه التصريح بغسل الرجلين، وفيه رد على من أوجب المسح.\nالسابع عشر: استحباب التثليث في غسل الرجلين، وبعضهم لا يراه، وعلقه بالإنقاء، والنص يرده.\nالثامن عشر: إنما قَالَ - ﷺ -: \"نحو وضوئي\". ولم يقل: مثله؛ لأن حقيقة مماثلته - ﷺ - لا يقدر عليها غيره، كذا قاله النووي في\n_________\n(^١) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٣٣٧ - ٣٤٤.\n(^٢) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٣٤٥ - ٣٤٦.","vol":"4","page":182},{"text":"\"شرح مسلم\" (^١).\nلكن صح لفظة \"مثل\" أيضًا، أخرجه البخاري في كتاب الرقاق من \"صحيحه\" كما سيأتي (^٢).\nالتاسع عشر: فيه استحباب ركعتين بعد الوضوء، ويفعل في كل وقت حتى وقت النهي عند الشافعية، خلافًا للمالكية قالوا: وليست هذِه من السنن.\nقالوا: وحديث بلال في البخاري: أنه كان متى توضأ صلَّى (^٣).\nوقال: إنه أرجى عمل له يجوز أن يخصّ بغير وقت النهي (^٤).\nفرع: هل تحصل هذِه الفضيلة بركعة؟\nالظاهر المنع، وفي جريان الخلاف فيه في التحية ونظائره نظر.\nالعشرون: الثواب الموعود به مرتب على أمرين:\nالأول: وضوؤه على النحو المذكور.\nوالثاني: صلاته ركعتين عقبه، بالوصف المذكور في الحديث، والمرتب على مجموع أمرين لا يلزم ترتبه على أحدهما إلا بدليل خارج، وقد يكون للشيء فضيلة بوجود أحد جزئيه، فيصح كلام من أدخل هذا الحديث في فضل الوضوء فقط؛ لحصول مطلق الثواب لا الثواب المخصوص على مجموع الوضوء على النحو المذكور، والصلاة الموصوفة بالوصف المذكور.\n_________\n(^١) انظر: \"صحيح مسلم بشرح النووي\" ٣/ ١٠٨.\n(^٢) سيأتي برقم (٦٤٣٣) كتاب: الرقاق، باب: قول الله تعالى: (يا أيها الناس إن وعد الله حق فلا تغرنكم الحياة الدنيا ولا يغرنكم بالله الغرور ..).\n(^٣) سيأتي برقم (١١٤٩) أبواب التهجد، باب: فضل الطهور بالليل والنهار.\n(^٤) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٣٥٠ - ٣٥١.","vol":"4","page":183},{"text":"الحادي بعد العشرين: إثبات حديث النفس، وهو مذهب أهل الحق، ثم حديث النفس قسمان: ما يهجم عليها ويتعذر دفعه عنها، وما يسترسل معها ويمكن قطعه، فيحمل الحديث عليه دون الأول؛ لعسر اعتباره. ولفظ الحديث بقوله: \"لا يحدث\" فإنه يشهد له بتكسبٍ وتَفعُّلٍ لحديث النفس؛ لأن الخواطر ليست من جنس مقدور العبد معفو عنها؛ فمن حصل له ذَلِكَ العمل حصل له ذَلِكَ الثواب، ومن لا فلا، ولا يكون ذَلِكَ من باب التكاليف حتى يلزم دفع العسر عنه.\nنعم، لابد أن تكون الحالة المرتب عليها الثواب المخصوص ممكنة الحصول، وهي التجرد عن شواغل الدنيا، وغلبة ذكر الله تعالى على القلب وتعميره به، وذلك حاصل لأهل العناية ومحكي عنهم. ونقل القاضي عياض عن بعضهم أن ما يكون من غير قصد يرجى أن تقبل معه الصلاة، ويكون ذَلِكَ صلاة من لم يحدث نفسه بشيء؛ لأنه - ﷺ - إنما ضمن الغفران لمراعي ذَلِكَ؛ لأنه قل من تسلم صلاته من حديث النفس.\nوإنما حصلت له هذِه المرتبة؛ لمجاهدته نفسه من خطرات الشيطان ونفيها عنه ومحافظته عليها حتى لم يشتغل عنها طرفة عين، وسلم من الشيطان باجتهاد وتفريغه قلبه (^١).\nولم يرتض النووي في \"شرح مسلم\" هذا بل قَالَ: الصواب حصول هذِه الفضيلة مع طرآن الخواطر العارضة غير المستقرة (^٢).\n_________\n(^١) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٣٥١ - ٣٥٣.\n(^٢) انظر: \"صحيح مسلم بشرح النووي\" ٣/ ١٠٨.","vol":"4","page":184},{"text":"الثاني بعد العشرين: حديث النفس يعم الخواطر الدنيوية والأخروية، والحديث محمول على المتعلق بالدنيا فقط، فقد جاء في رواية خارج \"الصحيح\": \"لا يحدِّث فيها نفسه بشيء من الدنيا، ثم دعا إلا استجيب له\" ذكرها الحكيم الترمذي في كتاب \"الصلاة\" تأليفه (^١).\nالثالث بعد العشرين: المراد بالغفران: الصغائر دون الكبائر، فإن الكبائر تكفر بالتوبة وفضل الكريم واسع وعطاؤه غير نافد (^٢).\n_________\n(^١) انظر: \"الصلاة ومقاصدها\" ص ٧٧.\n(^٢) انظر: \"فتح الباري\" لابن حجر ١/ ٢٦٠ - ٢٦١.\nقال ابن تيمية في \"مجموع الفتاوى\" ٢٢/ ٦٠٣ - ٦٠٥ الوسواس لا يبطل الصلاة إذا كان قليلًا باتفاق أهل العلم، بل ينقص الأجر، كما قال ابن عباس: ليس لك من صلاتك إلا ما عقلت منها.\nوفي السنن عن النبي (أنه قال: \"إن العبد لينصرف من صلاته، ولم يكتب له منها إلا نصفها، إلا ثلثها، إلا ربعها، إلا خمسها، إلا سدسها، إلا سبعها، إلا ثمنها، إلا تُسعها، إلا عُشرها\".\nويقال: إن النوافل شرعت لجبر النقص الحاصل في الفرائض، كما في السنن عن النبي (أنه قال: \"أول ما يحاسب عليه العبد من عمله الصلاة، فإن أكملها، وإلا قيل: انظروا هل له من تطوع، فإن كان له تطوع أكملت به الفريضة، ثم يصنع بسائر أعماله\". وهذا الإكمال يتناول ما نقص مطلقًا.\nوأما الوسواس الذي يكون غالبًا على الصلاة فقد قال طائفة منهم أبو عبد الله بن حامد، وأبو حامد الغزالي وغيرهما: إنه يوجب الإعادة أيضًا، لما أخرجاه في الصحيحين عن أبي هريرة - ﵁ - أن النبي (قال: \"إذا أذن المؤذن أدبر الشيطان، وله ضراط حتى لا يسمع التأذين، فإذا قضى التأذين أقبل، فإذا ثوب بالصلاة أدبر، فإذا قضى التثويب أقبل، حتى يخطر بين المرء ونفسه. فيقول: اذكر كذا، اذكر كذا، لما لم يكن يذكر، حتى يظل الرجل لا يدري كم صلى، فإذا وجد أحدكم ذلك فليسجد سجدتين قبل أن يسلم\". وقد صح عن النبي (الصلاة مع الوسواس مطلقًا. ولم يفرق بين القليل والكثير.\nولا ريب أن الوسواس كلما قل في الصلاة كان أكمل، كما في الصحيحين من =","vol":"4","page":185},{"text":"قَالَ البخاري ﵀:\nوَعَنْ إِبْرَاهِيمَ قَالَ: قَالَ صَالِحُ بْنُ كَيْسَانَ: قَالَ ابن شِهَابٍ: ولكن عُرْوَةُ يُحَدِّثُ عَنْ حُمْرَانَ. فَلَمَّا تَوَضَّأَ عُثْمَانُ قَالَ: أَلَا أُحَدِّثُكُمْ حَدِيثًا لَوْلَا آيَةٌ مَا حَدَّثْتُكُمُوهُ. سَمِعْتُ النَّبيَّ - ﷺ - يَقُولُ: \"لَا يَتَوَضَّأُ رَجُلٌ يُحْسِنُ وُضُوءَهُ، وَيُصَلِّي الصَّلَاةَ إِلَّا غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الصَّلَاةِ حَتَّى يُصَلِّيَهَا\". قَالَ عُرْوَةُ: الآيَةُ: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ﴾ [البقرة: ١٥٩].\nالكلام على ذَلِكَ من أوجه\nأحدها:\nهذا الحديث علقه البخاري كما ترى، وأسنده مسلم عن زُهير (^١)،\n_________\n= حديث عثمان - ﵁ -، عن النبي (أنه قال: \"إن من توضأ نحو وضوئي هذا ثم صلى ركعتين لم يحدث فيهما نفسه، غفر له ما تقدم من ذنبه\". وكذلك في الصحيح أنه قال: \"من توضأ فأحسن الوضوء، ثم صلى ركعتين يقبل عليهما بوجهه، وقلبه غفر له ما تقدم من ذنبه\".\nوما زال في المصلين من هو كذلك، كما قال سعد بن معاذ - ﵁ -: في ثلاث خصال، لو كنت في سائر أحوالي أكون فيهن: كنت أنا؛ إذا كنت في الصلاة لا أحدث نفسي بغير ما أنا فيه، وإذا سمعت من رسول الله (حديثًا لا يقع في قلبي ريب أنه الحق. وإذا كنت في جنازة لم أحدث نفسي بغير ما تقول، ويقال لها. وكان مسلمة بن بشار يصلي في المسجد، فانهدم طائفة منه وقام الناس، وهو في الصلاة لم يشعر. وكان عبد الله بن الزبير - ﵁ - يسجد. فأتى المنجنيق فأخذ طائفة من ثوبه وهو في الصلاة لا يرفع رأسه. وقالوا لعامر بن عبد القيس: أتحدث نفسك بشيء في الصلاة؟\nفقال: أو شيء أحب إلي من الصلاة أحدث به نفسي؟ قالوا: إنا لنحدث أنفسنا في الصلاة، فقال: أبالجنة والحور ونحو ذلك؟ فقالوا: لا، ولكن بأهلينا وأموالنا، فقال: لأن تختلف الأسنة فيّ أحبُّ إلي وأمثال هذا متعدد.\n(^١) انظر: \"صحيح مسلم\" (٢٢٧) كتاب: الطهارة، باب: فضل الوضوء والصلاة عقبه.","vol":"4","page":186},{"text":"ثنا يعقوب بن إبراهيم، ثنا أبي عن صالح به. قَالَ أبو نعيم الحافظ: لم يذكر البخاري شيخه فيه، ولا أدري هو معقب لحديث إبراهيم بن سعد، عن الزهري نفسه أو أخرجه عن إبراهيم بلا سماع.\nثانيها:\nإبراهيم هذا هو ابن سعد السالف، وباقي رواته سلف التعريف بهم خلا (^١) عروة، وهو أبو عبد الله عروة (ع) بن الزبير القرشي الأسدي المدني (^٢) روى عن أبويه، وخالته، وعلي، وخلائق. وعنه أولاده: عبد الله، وعثمان، وهشام، ويحيى، ومحمد، والزهري وخلق.\nقَالَ ابن سعد: كان فقيهًا عالمًا كثير الحديث ثبتًا مأمونًا. قَالَ هشام: صام أبي الدهر، ومات وهو صائم. مات قبيل المائة أو إحدى ومائة. قَالَ يحيى بن معين: استصغر يوم الجمل.\nثالثها:\nمن صالح إلى عثمان كلهم تابعيون مدنيون، وهو من طُرف الإسناد، وفيه طُرفهٌ أخرى وهي رواية الأكابر عن الأصاغر، فإن صالحًا أكبر سنًّا من الزهري كما سلف.\nرابعها: في ألفاظه:\nقوله: (آية) هو بالياء ومد الألف. أي: لولا أن الله تعالى أوجب على من علم علمًا إبلاغه لما كنت حريصًا على تحديثكم. ووقع\n_________\n(^١) ورد بهامش (ص): سلفت ترجمة عروة في أول الكلام على الحديث الثاني من أحاديث هذا الكتاب.\n(^٢) انظر ترجمته في: \"الطبقات\" ٥/ ١٧٨، \"التاريخ الكبير\" ٧/ ٣١ (١٣٨)، \"تهذيب الكمال\" ٢٠/ ١١ (٣٩٠٥)، \"سير أعلام النبلاء\" ٤/ ٤٢١ (١٦٨).","vol":"4","page":187},{"text":"للباجي: (بالنون) يعني: لولا أن معنى ما أحدثكم به في كتاب الله ما حدثتكم؛ لئلا تتكلوا.\nويعضده ما في \"الموطأ\" قَالَ مالك: أراه يريد هذِه الآية ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ﴾ (^١) الآية [هود: ١١٤].\nومعنى إحسان الوضوء: الإتيان به تامًّا بصفته وآدابه.\nومعنى يصليها: حتى يفرغ منها.\nخامسها: في فوائده:\nالأولى:\nوجوب تبليغ العالم ما عنده من العلم وبثه للناس؛ لأن الله تعالى توعد من كتمه باللعن من الله وعباده، وأخذ الميثاق على العلماء ﴿لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ﴾ [آل عمران: ١٨٧]، وهذِه الآية وإن كانت نزلت في أهل الكتاب فقد دخل فيها كل من علم علمًا تعبد الله العباد بمعرفته ولزمه من بثه وتبليغه ما لزم أهل الكتاب من ذَلِكَ؛ لأن فيها تنبيهًا وتحذيرًا لمن فعل فعلهم وسلك سبيلهم مع أن رسول الله - ﷺ - ذكر (^٢) أن من كتم علمًا ألجم يوم القيامة بلجام من نار (^٣).\n_________\n(^١) انظر: \"موطأ مالك\" ص ٤٥ برواية يحيى.\n(^٢) ورد بهامش (س) ما نصه: روى ابن ماجه من حديث أبي سعيد الخدري بسند ضعيف: \"من كتم علمًا نافعًا جاء يوم القيامة ملجمًا بلجام من نار\".\n(^٣) \"من سئل عن علم علمه ثم كتمه ألجم يوم القيامة بلجام من نار\" من حديث أبي هريرة.\nرواه أبو داود (٣٦٥٨)، والترمذي (٢٦٤٩) وقال: حديث أبي هريرة حديث حسن، وابن ماجه (٢٦٦)، وقال الألباني في \"صحيح سنن ابن ماجه\" (٢١٣): صحيح.","vol":"4","page":188},{"text":"الثانية: ظاهر الحديث أن المغفرة المذكورة لا تحصل إلا بالوضوء وإحسانه والصلاة، وفي \"الصحيح\" من حديث أبي هريرة - ﵁ -: \"إذا توضأ العبد المسلم خرجت خطاياه\" (^١). ففيه أن الخطايا تخرج مع آخر الوضوء حتى يخرج من الوضوء نقيًّا من الذنوب، وليس فيه ذكر الصلاة، فيحتمل أن يحمل حديث أبي هريرة عليها، لكن يبعده أن في رواية لمسلم في حديث عثمان: \"وكانت صلاته ومشيه إلى المسجد نافلة\" (^٢).\nويحتمل أن يكون ذَلِكَ باختلاف الأشخاص، فشخص يحصل له ذَلِكَ عند الوضوء وآخر عند تمام الصلاة.\nالثالثة: قد سلف أن المراد بهذا وأمثاله غفران الصغائر، وجاء في بعض الروايات: \"وذلك الدهر كله\" (^٣) أي: ذَلِكَ مستمر في جميع الأوقات. وجاء في \"صحيح مسلم\": \"ما من امرئ مسلم تحضره صلاة مكتوبة فيحسن وضوءها وخشوعها وركوعها، إلا كانت كفارة لما قبلها من الذنوب ما لم تؤت كبيرة\" (^٤).\nوفي الحديث الآخر \" (الصلوات) (^٥) الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان مكفرات لما بينهن إذا اجتنبت الكبائر\" (^٦).\n_________\n(^١) انظر: \"صحيح مسلم\" (٢٤٤) كتاب: الطهارة، باب: خروج الخطايا مع ماء الوضوء.\n(^٢) انظر: \"صحيح مسلم\" (٢٢٩) في الطهارة، باب: فضل الوضوء والصلاة عقبه.\n(^٣) رواه مسلم (٢٢٨/ ٧) الطهارة، باب: فضل الوضوء والصلاة عقبه.\n(^٤) السابق.\n(^٥) في (ج): فالصلوات.\n(^٦) مسلم (٢٣٣/ ١٦) كتاب: الطهارة، باب: الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات لما بينها ما اجتنبت الكبائر.","vol":"4","page":189},{"text":"لا يقال: إذا كفَّر الوضوء فماذا تكفر الصلاة؟ وإذا كفرت الصلاة ماذا تكفر الجمعات ورمضان؟ وكذا صيام عرفة يكفر سنتين، ويوم عاشوراء كفارة سنة، وإذا وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه؛ لأن المراد أن كل واحد من هذِه المذكورات صالح للتكفير، فإن وجد ما يكفره من الصغائر كفره، وإن لم يصادف صغيرة كتبت له حسنات ورفعت له درجات، وإن صادف كبيرة أو كبائر ولم يصادف صغيرة رجا أن يخفف منها.\nالرابعة: قَالَ (الداودي) (^١) في \"شرحه\": المشهور في الرواية: \"غفر له ما تقدم من ذنبه\" يريد -والله أعلم- التي بينه وبين الله تعالى. قَالَ: وإن لم تكن رواية عروة محفوظة فيحتمل أن يكون غفران ما بينه وبين الصلاة كما يصليها.\nقُلْتُ: هي محفوظة من غير شك كما سلف.\nالخامسة: الحث على (الاعتناء) (^٢) بتعلم آداب الوضوء وشروطه، والعلم بذلك والاحتياط فيه، والحرص على أن يتوضأ على وجه يصح عند جميع العلماء ولا يترخص بالاختلاف فيعتني بالتسمية والنية والمضمضة والاستنشاق والاستنثار واستيعاب مسح الرأس والأذنين، ودَلْك الأعضاء، والتتابع في الوضوء، وغير ذَلِكَ من المختلف فيه، وتحصيل ماءِ طهور بالإجماع.\n_________\n(^١) في (ج): الماوردي.\n(^٢) في (ج): الاعتبار.","vol":"4","page":190},{"text":"<span data-type='title' id=toc-327>٢٥ - باب الاسْتِنْثَارِ فِي الوُضُوءِ</span>\nذَكَرَهُ عُثْمَانُ، وَعَبْدُ اللهِ بْنُ زَيْدٍ، وَابْنُ عَبَّاسٍ - ﵃ -، عَنِ النَّبيِّ - ﷺ -.\n\n١٦١ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيّ قَالَ: أَخْبَرَنِي أَبُو إِدْرِيسَ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ - أَنَّهُ قَالَ: \"مَنْ تَوَضَّأَ فَلْيَسْتَنثِرْ، وَمَنِ اسْتَجْمَرَ فَلْيُوتِرْ\". [١٦٢ - مسلم: ٢٣٧ - فتح: ١/ ٢٦٢]\nأما حديث عثمان فسلف في الباب قبله (^١).\nوأما حديث عبد الله بن زيد فسيأتي في باب مسح الرأس (^٢).\nوأما حديث ابن عباس فسلف في باب غسل الوجه (^٣) على إحدى النسخ فيه، فإن في نسخة بدل (واستنشق) (واستنثر). ورواه أحمد وأبو داود وابن ماجه بلفظ: واستنثر مرتين بالغتين أو ثلاثًا (^٤).\nثم قَالَ البخاري:\nحَدَّثنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ الله قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو إِدْرِيسَ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ - أَنَّهُ قَالَ: \"مَنْ تَوَضَّأَ فَلْيَسْتَنْثِرْ، وَمَنِ اسْتَجْمَرَ فَلْيُوتِرْ\".\n_________\n(^١) سبق برقم (١٥٩) كتاب: الوضوء، باب: الوضوء ثلاثًا ثلاثًا.\n(^٢) سيأتي برقم (١٨٥) كتاب: الوضوء، باب: مسح الرأس كله.\n(^٣) سبق برقم (١٤٠) كتاب: الوضوء، باب: غسل الوجه باليدين من غرفة واحدة.\n(^٤) انظر: \"سنن أبو داود\" (١٤١)، و\"سنن ابن ماجه\" (٤٠٨)، \"مسند أحمد\" ١/ ٢٢٨. وقال الألباني في \"صحيح أبي داود\" (٢٤٠): إسناده صحيح.","vol":"4","page":191},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه أيضًا مسلم والنسائي وابن ماجه (^١) ولما أخرجه الترمذي من حديث سلمة بن قيس مرفوعًا: \"إذا توضَأْت فانثر، وإذا استجمرت فاوتر\" وقال فيه: حديث حسن صحيح.\nقَالَ: وفي الباب عن عثمان ولقيط بن صبرة وابن عباس والمقدام بن معدي كرب ووائل بن حجر وأبي هريرة (^٢).\nقُلْتُ: وفيه عن أبي سعيد وعلي في \"صحيح ابن حبان\" (^٣)، والبراء بن عازب في \"الحلية\" لأبي نُعيم (^٤).\nثانيها:\nهذا الحديث اشتهر من طريق أبي هريرة عن الزهري رواه عنه جماعة منهم مالك، وعن عبد الله بن المبارك. وأخطأ فيه كامل بن طلحة الجحدري فرواه عن مالك، عن الزهري، عن أبي إدريس، عن أبي ثعلبة الخُشني كما نبه عليه أبو أحمد الحافظ.\nقَالَ أبو عمر: وهم فيه عثمان الطرائفي فقال: ثنا مالك، عن الزهري، عن أبي سلمة، عن أبي هريرة (^٥).\n_________\n(^١) انظر: \"صحيح مسلم\" (٢٣٧/ ٢٢) كتاب: الطهارة، باب: الإيتار في الاستنثار والاستجمار، \"سنن النسائي\" ١/ ٦٦ - ٦٧، و\"سنن ابن ماجه\" (٤٠٩).\n(^٢) \"سنن الترمذي\" (٢٧). وورد بهامش (س): أخرجه البزار.\n[قلت: رواه البزار كما في \"كشف الأستار\" (٢٣٩)].\n(^٣) \"صحيح ابن حبان\" ٤/ ٢٨٦ (١٤٣٨).\n(^٤) \"حلية الأولياء\" ٩/ ٢٢٥.\n(^٥) انظر: \"التمهيد\" ١١/ ١٢.","vol":"4","page":192},{"text":"قَالَ الدارقطني: ولا يصح فيه عن مالك ولا عن الزهري غير حديث أبي إدريس، ورواه أسيد بن عاصم، عن بشر بن عمر، عن مالك، عن ابن شهاب، عن حميد بن عبد الرحمن، عن أبي هريرة وهو خطأ (^١).\nثالثها:\nسلف التعريف برجاله، وعبد الله -هو ابن المبارك- سلف.\nرابعها:\nالانتثار (سلف) (^٢) بيانه في الباب قبله.\nوالاستجمار: مسح جميع محل البول والغائط بالجمار وهي الأحجار الصغار التي يُرمى بها في الحج. قَالَ ابن حبيب: وكان ابن عمر يتأول الاستجمار هنا على إجمار الثياب بالمجمر، ونحن نستحب الوتر في الوجهين جميعًا، أي: فإنه يقال في هذا: تجمر واستجمر، فيأخذ ثلاث قطع من الطيب، أو يتطيَّب مرات، واحدة بعد الأولى، وحكي عن مالك أيضًا، والأظهر الأول.\nقَالَ ابن الأنباري: معنى أوتر عندهم أن يوتر من الجمار، وهي: الحجارة الصغار. يقال: قد تجمر الرجل يتجمر تجميرًا إذا رمى جمار مكة. والإيتار: أن يكون الاستجمار بوتر.\nخامسها:\nفيه مطلوبية الاستنثار في الوضوء، والإجماع قائم على عدم وجوبه، ومن يفسر الاستنثار بالاستنشاق قد يتمسك به من يرى الوجوب فيها.\n_________\n(^١) انظر: \"علل الدراقطني\" ٨/ ٢٩٧ - ٢٩٨ (١٥٨٥).\n(^٢) في (ج): سبق.","vol":"4","page":193},{"text":"ويجاب بحمل مخالفة الأمر على الاستحباب؛ عملًا بقوله - ﷺ - للأعرابي: \"توضأ كما أمرك الله\" (^١) فأحاله على الآية وليس ذَلِكَ فيها.\nسادسها:\nمطلوبية الإيتار في الاستنجاء، ولا يجوز عند الشافعي بأقل من ثلاث وإن حصل الإنقاء بدونه؛ لأن الواجب عنده أمران: إزالة العين، واستيفاء ثلاث مسحات، فإن حصل الإنقاء بثلاث فلا زيادة، وإن لم يحصل وجبت (^٢).\nوهذا الحديث دال على وجوب الإيتار لكن بالثلاث من دليل آخر، وهو نهيه - ﷺ - عن أن يستنجى بأقل من ثلاثة أحجار (^٣)، ووافقنا أحمد (على) (^٤) وجوب استيفاء ثلاث مسحات وإن حصل الإنقاء بدونها، وبه قال بعض المالكية، وذهب مالك وأبو حنيفة إلى أن الواجب الإنقاء لا غير (^٥).\n_________\n(^١) سبق تخريجه في حديث رقم (١٤١).\n(^٢) انظر: \"روضة الطالبين\" ١/ ٦٩.\n(^٣) فيه حديث سلمان الفارسي - ﵁ -: نهانا- أي: النبي - ﷺ - أن نستقبل القبلة لغائط أو بول أو أن نستنجي باليمين أو أن نستنجي بأقل من ثلاثة أحجار أو أن نستنجي برجيع أو بعظم. رواه مسلم (٢٦٢) كتاب: الطهارة، باب: الاستطابة.\n(^٤) في (ج): في.\n(^٥) من هنا يبدأ سقط كبير في (ج) سنشير إلى انتهائه، وتبقى نسخة (س) بمفردها.","vol":"4","page":194},{"text":"<span data-type='title' id=toc-328>٢٦ - باب الاسْتِجْمَارِ وِتْرًا</span>\n١٦٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسولَ اللهِ - ﷺ - قَالَ: \"إِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَجْعَلْ فِي أَنْفِهِ ثُمَّ لِيَنْثُرْ، وَمَنِ اسْتَجْمَرَ فَلْيُوتِرْ، وَإِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ نَوْمِهِ فَلْيَغْسِلْ يَدَهُ قَبْلَ أَنْ يُدْخِلَهَا فِي وَضُوئهِ، فَإِن أَحَدَكُمْ لَا يَدْرِي أَيْنَ بَاتَتْ يَدُهُ\". [انظر: ١٦١ - مسلم: ٢٣٧، ٢٧٨ - فتح: ١/ ٢٦٣]\nحَدَّثنَا عَبْدُ الله بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَجْعَلْ فِي أَنْفِهِ ثُمَّ لِيَنْثُرْ، وَمَنِ اسْتَجْمَرَ فَلْيُوتِرْ، وِإذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ نَوْمِهِ فَلْيَغْسِلْ يَدَهُ قَبْلَ أَنْ يُدْخِلَهَا فِي وَضُوئِهِ، فَإِنَّ أَحَدَكُمْ لَا يَدْرِي أَيْنَ بَاتَتْ يَدُهُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه أبو داود والنسائي من طريق مالك (^١)، وأخرجه مسلم من طريق آخر (^٢).\nثانيها: في التعريف برواته: وقد سلف.\nثالثها: في بيان ألفاظه:\nمعنى \"توضأ\": أراد الوضوء.\nوقوله: \"فليجعل في أنفه\" أي: ماءً، حذف للعلم به، فيؤخذ منه حذف المفعول إذا دل الكلام عليه، ومعنى \"يجعل\" هنا: يُلقي،\n_________\n(^١) \"سنن أبي داود\" (١٤٠).\n(^٢) انظر: \"صحيح مسلم\" (٢٧٨) كتاب: الطهارة، باب: كراهة غمس المتوضئ وغيره يده المشكوك نجاستها في الإناء قبل غسلها ثلاثًا.","vol":"4","page":195},{"text":"وقوله: \"في وَضوئه\" هو بفتح الواو.\nرابعها: في أحكامه:\nالأولى: مطلوبية الاستنثار، وقد سلف في الحديث قبله.\nالثانية: الأمر بالإيتار. وقد سلف ما فيه أيضًا (^١)، والمراد بالإيتار عندنا: أن يكون عدد المسحات ثلاثًا، أو خمسًا، أو فوق ذَلِكَ من الأوتار.\nوقد أسلفنا أن الشافعي يرى سنيته في الزيادة على الثلاث إذا حصل الإنقاء بشَفْعٍ، ومن أصحابه من أوجبه مطلقًا عملًا بظاهر هذا الحديث.\nوحجة الجمهور الحديث السالف: \"من استجمر فليوتر، من فعل فقد أحسن ومن لا فلا حرج\" (^٢) حملًا له على ما زاد على الثلاث جمعًا بينه وبين نهيه - ﷺ - عن أن يستنجى بأقل من ثلاثة أحجار.\nالثالثة: مشروعيةُ غسل اليدين، وكراهةُ غمسها في الإناء في الوضوء ليس مختصًّا بنوم الليل، بل لا فرق بين نوم الليل والنهار؛ لإطلاقه - ﷺ - النوم من غير تقييد، وخصها أحمد بنوم الليل؛ لقوله: \"أين باتت يده\" والمبيت لا يكون إلا ليلًا، ويؤيده رواية أبي داود، والترمذي وصححها: \"إذا قام أحدكم من الليل\" (^٣) وعنه رواية أخرى وافقه عليها داود أن كراهته إن كان من نوم الليل للتحريم، وإلا فللتنزيه.\n_________\n(^١) سلف كما في الحديث السابق.\n(^٢) سبق تخريجه.\n(^٣) انظر: \"سنن أبي داود\" (١٠٣)، \"سنن الترمذي\" (٢٤)، وقال الألباني في \"صحيح أبي داود\" (٩٢): صحيح.","vol":"4","page":196},{"text":"وحمله غيرهما على أن ذكر الليل للغالب لا للتقييد ويرشد إلى ذَلِكَ أنه علله بأمر يقتضي الشك وهو: \"فإنه لا يدري أين باتت يده\" فدل على أن الليل والنوم ليس مقصودًا بالتقييد، ثم هذِه المشروعية -أعني: تقديم الغسل على الغمس- على وجه الندب عند الشافعي ومالك والجمهور، وعلى وجه الوجوب عند داود والطبري، فلو خالف وغمس يده لم ينجس الماء، خلافًا للحسن البصري وإسحاق وابن جرير ورواية عن أحمد، وهو بعيد؛ لأنه تنجيس بالشك، وفي رواية منكرة الأمر بإراقة ذَلِكَ الماء.\nوقال بعض المالكية بمقتضاها استحبابًا، وقد بسطت الكلام على هذِه المسألة ومتعلقاتها في \"شرح العمدة\" فراجعه منه (^١).\nالرابعة: فيه استعمال الكنايات فيما يستحى من التصريح به، فإنه - ﷺ - قَالَ: \"لا يدري أين بات يده\" ولم يقل: فلعل يده وقعت على دبره أو على ذكره أو على نجاسة، أو نحو ذَلِكَ، وإن كان مرادًا.\nالخامسة: الفائدة في قوله: \"من نومه\": خروج الغفلة ونحوها، وفي إضافة النوم إلى ضمير أحدكم؛ ليخرج نومه - ﷺ -، فإنه تنام عينه دون قلبه (^٢).\nالسادسة: فيه دلالة على الفرق بين ورود النجاسة وورودها عليه، فإذا ورد عليها الماء أزالها، أذا وردت عليه نجسته إذا كان قليلًا؛ لنهيه - ﷺ - عن إيرادها عليه؛ وأمره بإيراده عليها وذلك يقتضي أن\n_________\n(^١) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٢٤٩.\n(^٢) سيأتي برقم (٣٥٦٩) كتاب: المناقب، باب: كان النبي - ﷺ - تنام عينه ولا ينام قلبه.","vol":"4","page":197},{"text":"ملاقاة النجاسة إذا كان الماء واردًا عليها غير مفسدٍ له، وإلا لما حصل المقصود من التطهير.\nالسابعة: فيه أيضًا دلالة على أن الماء القليل ينجس بملاقاة النجاسة ووقوعها فيه، فإنه - ﷺ - إذا منع من إدخال اليد فيه باحتمال النجاسة، فمن تيقنها أولى، وفيه بحث.\nالثامنة: قوله: \"قبل أن يدخلها في وضوئه\" يشعر بأن السياق للماء، والحكم لا يختلف بينه وبين غيره في الأشياء الرطبة.","vol":"4","page":198},{"text":"<span data-type='title' id=toc-329>٢٧ - باب غَسْلِ الرِّجْلَين، وَلَا يَمسَحُ عَلَى القَدَمَيِنْ</span>\n١٦٣ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: تَخَلَّفَ النَّبيُّ - ﷺ - عَنَّا فِي سَفرَةٍ سَافَرْنَاهَا، فَأَدرَكَنَا وَقَدْ أَرْهَقْنَا العَصْرَ، فَجَعَلْنَا نَتَوَضَّأُ وَنَمْسَحُ عَلَى أَرْجُلِنَا، فَنَادى بِأَعْلَى صَوْتِهِ: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\". مَرَّتَيْنِ أَوْ ثَلَاثًا. [انظر ٦٠ - مسلم: ٢٤١ - فتح: ١/ ٢٦٥]\nحدَثنَا مُوسَى، ثنا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو حديث: \"وَيْلٌ لِلأعْقَابِ مِنَ النَّارِ\".\nوقد تقدم في باب: من رفع صوته بالعلم (^١) واضحًا، وكذا في باب: من أعاد الحديث ثلاثًا ليفهم (^٢)، ورجاله أيضًا سلف التعريف بهم.\nوموسى هو ابن إسماعيل التبوذكي سلف في الحديث الخامس أول الكتاب، وأحكامه سلفت هناك أيضًا.\n_________\n(^١) سبق برقم (٦٠) كتاب: العلم، باب: من رفع صوته بالعلم.\n(^٢) برقم (٩٦) كتاب: العلم، باب: من أعاد الحديث ثلاثًا ليفهم عنه.","vol":"4","page":199},{"text":"<span data-type='title' id=toc-330>٢٨ - باب المَضْمَضَةِ فِي الوُضُوءِ</span>\nقَالَهُ ابن عَبَّاسِ، وَعَبْدُ اللهِ بْنُ زيدِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\n\n١٦٤ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرنِى عَطَاءُ بْنُ يَزِيدَ، عَنْ حُمْرَانَ -مَوْلَى عُثْمَانَ بْنِ عَفَّانَ- أنَهُ رَأى عُثْمَانَ دَعَا بِوَضُوءٍ، فَأَفْرَغَ عَلَى يَدَيْهِ مِنْ إِنَائِهِ، فَغَسَلَهُمَا ثَلَاثَ مَرَّاتٍ، ثُمَّ أَدْخَلَ يَمِينَهُ فِي الوَضُوءِ، ثُمَّ تَمَضْمَضَ، وَاسْتَنْشَقَ، وَاسْتَنْثَرَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا وَيَدَيْهِ إِلَى الِمرفَقَيْنِ ثَلَاثًا، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ كُلَّ رِجْلٍ ثَلَاثًا، ثُمَّ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَتَوَضَّأُ نَحْوَ وُضُوئِي هذا، وَقَالَ: \"مَنْ تَوَضأَ نَحْوَ وُضُوئي هذا، ثُمَّ صلَّى رَكعَتَيْنِ، لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ، غَفَرَ اللهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه\". [انظر: ١٥٩ - مسلم: ٢٢٦ - فتح: ١/ ٢٦٦]\nوأما حديث ابن عباس فسلف في باب: غسل الوجه باليد (^١).\nوأما حديث عبد الله بن زيد فقد سلف قريبًا ويأتي في الباب أيضًا (^٢).\nثم قَالَ البخاري: حَدَّثنَا أَبُو اليَمَانِ قَالَ: أنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَطَاءُ بْنُ يَزِيدَ، عَنْ حُمْرَانَ .. فذكر حديث عثمان بطوله كما سلف بنحوه.\nورجال إسناده سلف التعريف بهم، وكذا حكم المضمضة.\nوحقيقتها: إدخال الماء في الفم، ولا يشترط عندنا مَجٌّ ولا إدارةٌ على الأصح. كما سلف، وفيه رواية حمصي عن حمصي وهما الأولان.\n_________\n(^١) سبق برقم (١٤٠) كتاب: الوضوء، باب: غسل الوجه باليدين من غرفة واحدة.\n(^٢) سيأتي برقم (١٨٥) كتاب: الوضوء، باب: مسح الرأس كله.","vol":"4","page":200},{"text":"<span data-type='title' id=toc-331>٢٩ - باب غَسْلِ الأَعْقَابِ</span>\nوَكَانَ ابن سِيرِينَ يَغْسِلُ مَوْضِعَ الخَاتَمِ إِذَا تَوَضَّأَ.\n\n١٦٥ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسِ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ زَيادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ -وَكَانَ يَمُرُّ بِنَا وَالنَّاسُ يَتَوَضَّئُونَ مِنَ الِمطْهَرَةِ- قَالَ: أَسْبِغُوا الوُضُوءَ، فَإِنَّ أَبَا القَاسِمِ - ﷺ - قَالَ: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\". [مسلم ٢٤٢ - فتح:١/ ٢٦٧]\nحَدَّثنَا آدَمُ بْنُ أَبِي إِيَاسٍ، ثنا شُعْبَةُ، ثنَا مُحَمَّدُ بْنُ زِيَادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ -وَكَانَ يَمُرُّ بِنَا وَالناسُ يَتَوَضَّئُونَ مِنَ المِطْهَرَةِ- قَالَ: أَسْبِغُوا الوُضُوءَ، فَإِن أَبَا القَاسِمِ - ﷺ - قَال: \"وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ\".\nأما أثر ابن سيرين فقد أسنده في \"المصنف\" بإسنادٍ صحيح عن هشيم، عن خالد عنه (^١). ووجه دخوله في الباب يحتمل أن يكون أراد بذلك أنه لو أدار الخاتم وهو في إصبعه لكان ذَلِكَ بمنزلة الممسوح، وفرض الإصبع الغسل فقاس المسح في الإصبع على مسح الرجلين، فإنه قد فهم من الحديث -على ما قدمناه- المسح، وبوب عليه كما سلف، وقد روي عن ابن سيرين أنه أدار الخاتم في إصبعه، فلعل ذَلِكَ حالة أخرى كان واسعًا يدخل الماء برقته إليه.\nوبهذا التفصيل قَالَ الشافعي وأحمد. قَالَ ابن المنذر: وبه أقول. قَالَ: وكان ابن سيرين وعمرو بن دينار وعروة وعمر بن عبد العزيز والحسن وابن عيينة وأبو ثور يحركونه في الوضوء (^٢).\nقُلْتُ: وكذا أبو تميم الجيشاني وعبد الله بن هبيرة السبائي وميمون بن\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ١/ ٤٤ (٤٢٤).\n(^٢) انظر: \"الأوسط\" لابن المنذر ١/ ٣٨٨.","vol":"4","page":201},{"text":"مهران كما ذكره عنهم في \"المصنف\" (^١)، وكان حماد يقول في الخاتم: أَزِله (^٢).\nقَالَ ابن المنذر: ورخص فيه مالك والأوزاعي، وروي ذَلِكَ عن سالم (^٣).\nوقد روى ابن ماجه حديثًا فيه ضعف، عن أبي رافع: كان - ﷺ - إذا توضأ حرك خاتمه (^٤).\nقَالَ البيهقي: والاعتماد في هذا الباب على الأثر عن علي أنه كان إذا توضأ حرك خاتمه. وحكى أيضًا عن ابن عمر وعائشة بنت سعد بن أبي وقاص (^٥).\nوفي \"غريب الحديث\" لابن قتيبة من طريق ابن لهيعة، عن أبي بكر الصديق قَالَ لرجل يتوضأ: عليك بالمنْشَلة. قَالَ: يعني موضع الخاتم من الأصبع (^٦).\nوأما حديث أبي هريرة فأخرجه مسلم (^٧) والنسائي والترمذي (^٨)، (واشتهر) (^٩) عن شعبة ورواه صالح بن ذكوان، عن أبي هريرة، فتابع\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ١/ ٤٤ (٤٢٨).\n(^٢) انظر: \"مصنف ابن أبي شيبة\" ١/ ٤٤ (٤٢٨).\n(^٣) انظر: \"الأوسط\" ١/ ٣٨٩.\n(^٤) \"سنن ابن ماجه\" (٤٤٩)، قال البوصيري في \"زوائده\" ص ٩٤ - ٩٥: هذا إسناد ضعيف؛ وضعفه الألباني في \"ضعيف سنن ابن ماجه\" (١٠٠).\n(^٥) انظر: \"السنن الكبرى\" للبيهقي ١/ ٥٧.\n(^٦) \"غريب الحديث\" ١/ ٥٨١.\n(^٧) مسلم (٢٤٢) كتاب: الطهارة، باب: وجوب غسل الرجلين بكمالهما.\n(^٨) \"سنن الترمذي\" (٤١)، \"سنن النسائي\" ١/ ٧٧ - ٧٨.\n(^٩) الكلمة مكررة في (س).","vol":"4","page":202},{"text":"محمد بن زياد، وسلف التعريف برواته خلا محمد بن زياد القرشي مولى عثمان بن مظعون، مدني الأصل، سكن البصرة (^١)، ثقة تابعي.\nوفقه الباب سلف في العلم.\n_________\n(^١) محمد بن زياد القرشي الجمحي، قال أحمد بن حنبل: ثقة. وقال يحيى بن معين: ثقة. وقال أبو حاتم: محله الصدق، وهو أحب إلينا من محمد بن زياد الألهاني.\nوقال الترمذي، والنسائي: ثقة.\nانظر: \"التاريخ الكبير\" ١/ ٨٢ (٢٢٢)، \"الجرح والتعديل\" ٧/ ٢٥٧ (١٤٠٧)، \"الثقات\" ٥/ ٣٧٢، \"تهذيب الكمال\" ٢٥/ ٢١٧ (٥٢٢٢).","vol":"4","page":203},{"text":"<span data-type='title' id=toc-332>٣٠ - باب غَسْلِ الرِّجْلَيْنِ فِي النَّعْلَيْنِ، وَلَا يَمْسَحُ عَلَى النَّعْلَيْنِ</span>\n١٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْن يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ سَعِيدٍ الَمقْبُرِيِّ، عَنْ عُبَيْدِ بْنِ جُرَيْجٍ، أَنَّهُ قَالَ لِعَبْدِ اللهِ بْنِ عُمَرَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، رَأَيْتُكَ تَصْنَعُ أرْبَعًا لَمْ أَرَ أَحَدًا مِنْ أَصْحَابِكَ يَصْنَعُهَا. قَالَ: وَمَا هِيَ يَا ابن جُرَيْجٍ؟ قَالَ: رَأَيْتُكَ لَا تَمَسُّ مِنَ الأرْكَانِ إِلَّا اليَمَانِيَيْنِ، وَرَأَيْتُكَ تَلْبَسُ النِّعَالَ السِّبْتِيَّةَ، وَرَأَيْتُكَ تَصْبُغُ بِالصُّفْرَةِ، وَرَأَيْتُكَ إِذَا كُنْتَ بِمَكَّةَ أِهَلَّ النَّاسُ إِذَا رَأَوُا الهِلَالَ، وَلَمْ تُهِلَّ أَنْتَ حَتَّى كَانَ يَوْمُ التَّرْوِيةِ. قَالَ عَبْدُ اللهِ: أَمَّا الأرْكَانُ فَإِنّي لَمْ أَرَ رَسُولَ اللهِ - ﷺ - يَمَسُّ إِلَّا اليَمَانِيَيْنِ، وَأَمَّا النِّعَالُ السِّبْتِيَّهُ فَإِنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَلْبَسُ النَّعْلَ التِي لَيْسَ فِيهَا شَعَرٌ وَيَتَوَضَّأُ فِيهَا، فأَنَا أُحِبُّ أَنْ أَلْبَسَهَا، وَأَمَّا الصّفْرَةُ فَإِنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَصْبُغُ بِهَا، فأَنَا أُحِبُّ أَنْ أَصْبُغَ بِهَا، وَأَمَّا الإِهْلَالُ فَإِنِّي لَمْ أَرَ رَسُولَ اللهِ - ﷺ - يُهِلُّ حَتَّى تَنْبَعِثَ بِهِ رَاحِلَتهُ. [١٥١٤، ١٥٥٢، ١٦٠٩، ٢٨٦٥، ٥٨٥١، ١٥٥٤ - مسلم: ١١٨٧، ١٢٦٧ - فتح: ١/ ٢٦٨]\nحدَثنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ سَعِيدٍ المَقْبُريِّ، عَنْ عُبَيْدِ ابْنِ جُرَيْجٍ، أَنَّهُ قَالَ لِعَبْدِ اللهِ بْنِ عُمَرَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، رَأَيْتُكَ تَصْنَعُ أَرْبَعًا لَمْ أَرَ أَحَدًا مِنْ أَصْحَابكَ يَصْنَعُهَا. قَالَ: وَمَا هِيَ يَا ابن جُرَيْجٍ؟ قَالَ: رَأَيْتُكَ لَا تَمَسُّ مِنَ الأًرْكَانِ إِلا اليَمَانِيَيْنِ، وَرَأَيْتُكَ تَلْبَسُ النِّعَالَ السِّبْتِيَّةَ، وَرَأَيْتُكَ تَصْبُغُ بِالصُّفْرَةِ، وَرَأَيْتُكَ إِذَا كُنْتَ بِمَكَّةَ أَهَلَّ النَّاسُ إِذَا رَأَوُا الهِلَالَ، وَلَمْ تُهِلَّ أَنْتَ حَتَّى كَانَ يَوْمُ التَّرْوِيةِ. قَالَ عَبْدُ اللهِ: أَمَّا الأرْكَانُ فَإِنِّي لَمْ أَرَ رَسُولَ اللهِ - ﷺ - يَمَسُّ إِلَّا اليَمَانِيَيْنِ، وَأَمَّا النِّعَالُ السِّبْتِيَّةُ فَإِنِّي رَأيْتُ رَسُولَ - ﷺ - يَلْبَسُ النَّعْلَ التِي لَيْسَ فِيهَا شَعرٌ وَيَتَوَضَّأُ فِيهَا، فَأَنَا أحب أَنْ أَلْبَسَهَا، وَأَمَّا الصُّفْرَةُ فَإِنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَصْبُغُ بِهَا، فأَنَا أُحِبُّ أَنْ أَصْبُغَ بِهَا، وَأَمَّا الإِهْلَالُ فَإِنِّي لَمْ أَرَ","vol":"4","page":204},{"text":"رَسُولَ اللهِ - ﷺ - يُهِلُّ حَتَّى تَنْبَعِثَ بِهِ رَاحِلَتُهُ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه أيضًا في اللباس (^١).\nوأخرجه مسلم (^٢)، وأبو داود في الحج، والترمذي في \"شمائله\" (^٣).\nوتابع عبد الله بن قسيط سعيدًا فرواه عن عبيد.\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم خلا عبيد (خ. م. د. س. ق) بن جريج، وهو مدني ثقة مولى بني تيم كما قال البخاري، أو بني تميم كما قاله ابن إسحاق (^٤).\nثالثها:\nوجه مطابقة الحديث للترجمة أن ابن عمر حكى من فعله - ﷺ - أنه كان يلبس النعال ويتوضأ فيها، ويلزم منه عدم المسح عليها، وحقيقة الوضوء فيها أن يكون في حال كونه لابسها، وإن كان النووي في \"شرح مسلم\"\n_________\n(^١) سيأتي برقم (٥٨٥١) كتاب: اللباس، باب: النعال السبتية وغيرها.\n(^٢) مسلم (١١٨٧) كتاب: الحج، باب: الإهلال من حيث تنبعث الراحلة.\n(^٣) \"سنن أبي داود\" (١١٨٧)، \"سنن أبي داود\" (١٧٧٢)، \"شمائل الترمذي\" (٧٩).\n(^٤) عبيد بن جريج التيمي مولاهم المدني، قال أبو زرعة والنسائي: ثقة.\nوذكره ابن حبان في كتاب \"الثقات\"، روى له الجماعة، والترمذي في \"الشمائل\" حديثًا واحدًا -هو هذا- وهو من أهل المدينة وسمع عن أبي هريرة، وقال العجلي: مكي تابعي ثقة.\nانظر: \"التاريخ الكبير\" ٥/ ٤٤٤ (١٤٤٦)، \"الجرح والتعديل\" ٥/ ٤٠٣ (١٨٦٨)، \"الثقات\" ٥/ ١٣٣، \"تهذيب الكمال\" ١٩/ ١٩٣ (٣٧٠٩).","vol":"4","page":205},{"text":"قَالَ: معناه يتوضأ ويلبسها ورجلاه رطبتان (^١)؛ لا جرم قَالَ الإسماعيلي فيما ذكره البخاري في النعلين والوضوء: فيها نظر، قَالَ السفاقسي (^٢): وأراد البخاري الرد على من يجوز المسح على النعلين.\nقُلْتُ: وأما ما رواه الثوري عن يحيى بن أبي حية، عن أبي الجلاس، عن ابن عمر، أنه كان يمسح على جوربيه ونعليه (^٣).\nفهو وإن كان يدل على أن المراد في حديثه هذا أنه. كان يمسح رجليه في نعليه في الوضوء، لا أنه كان يغسلهما فهو غير صحيح عنه؛ لأجل يحيى هذا، فإنه ضعيف. والصحيح عنه -بنقل الأئمة- الغسل، رواه عنه مجاهد وابن دينار وغيرهما.\nقَالَ الطحاوي: ونظرنا في اختلاف هذِه الآثار فرأينا الخفين اللذين جوز المسح عليهما إذا تخرقا حتى بدت القدمان منهما أو أكثرهما، فكلٌّ\n_________\n(^١) انظر: \"صحيح مسلم بشرح النووي\" ٨/ ٩٥.\n(^٢) السفاقسي هو العدل المعمر المسند الفقيه شرف الدين أبو بكر محمد بن الحسن بن عبد السلام بن عتيق بن محمد التيميمي السفاقسي المغربي ثم الإسكندراني المالكي الشاهد المعروف بابن المقدسية، ابن أخت الحافظ علي بن المفضل المقدسي.\nولد سنة ثلاثِ وسبعين وخمسمائة.\nوسمع من أبي الفضل الحضرمي، وأبي القاسم البوصيري، وبهاء الدين بن عساكر، وحدَّث عنه: عبد الرحيم بن عثمان بن عوف، والشرف محمد، والوجيه عبد الوهاب، ابنا عبد الرحمن الشقيري، والفخر محمد والجلال يحيى ولدا محمد بن الحسين السفاقسي.\nتوفي في ثالث جمادى الأولى سنة أربع وخمسين وستمائة، انظر ترجمته في: \"سير أعلام النبلاء\" ٢٣/ ٢٩٥، ٢٩٦ (٢٠٢)، \"الوافي بالوفيات\" ٢/ ٣٥٢ (٨١٦)، \"شذرات الذهب\" ٥/ ٢٦٦.\n(^٣) رواه عبد الرزاق ١/ ١٩٩ (٧٧٦).","vol":"4","page":206},{"text":"قد أجمع أنه لا يمسح عليهما، فلما كان المسح على الخفين إنما يجوز إذا غيب القدمين، ويبطل إذا لم يغيبا وكانت النعلان غير مغيبة لهما حتى أنهما كالخفين اللذين لا يغيبان القدمين، فلا يجوز المسح عليهما (^١).\nرابعها:\nقوله: (رَأَيْتُكَ تَصْنَعُ أَرْبَعًا لَمْ أَرَ أَحَدًا مِنْ أَصْحَابِكَ يَصْنَعُهَا) يحتمل -كما قَالَ المازَري- أن يكون مراده: لا يصنعهن غيرك مجتمعة، وإن كان يصنع بعضها (^٢).\nخامسها:\n(تمس): بفتح الميم. أي: تلمس بيدك، وَمسِستُ -بالكسر- أفصح من الفتح.\nسادسها:\nقوله: (إلا اليمانيين) هو بتخفيف الياء وحكي التشديد، وهما الركنُ الأسود والركن اليماني، وجاء في روايةٍ: لم يكن يستلم إلا الركن الأسود والذي يليه من نحو دور الجُمحيين، وإنما قيل لهذين الركنين: اليمانيين؛ للتغليب كالعُمرين ونحوه.\nفإن قُلْتَ: فلم لم يعبر عنهما بالأسودين؟\nوأجيب: بأنه لو عبر بذلك ربما اشتبه على بعض العوام أن في كل منهما الحجر الأسود بخلاف اليمانيين.\nفائدة:\nسميت يمنًا؛ لأنها عن يمين الكعبة. وقيل: سُميت بيمن بن\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٩٨.\n(^٢) \"المعلم بفوائد مسلم\" ١/ ٣٣١.","vol":"4","page":207},{"text":"قحطان بن عابر، وهو هود - ﵇ -، وهو أول من قَالَ الشعر ووزنه. وقيل: سمي؛ ليُمنِه. وقيل: لتيامنهم إليها (^١).\nسابعها:\nاستلام هذين الركنين؛ لأنهما على قواعد إبراهيم، وإنما لم يستلم الآخران؛ لأنهما ليسا على قواعده، ولما ردهما ابن الزبير على القواعد استلمهما أيضًا، ولو بُني الآن كذلك لاستلمت كلها اقتداءً به صرح به القاضي عياض (^٢)، فركن الحجر الأسود خصّ بشيئين الاستلام والتقبيل والركن الآخر خصّ بالاستلام فقط، والآخران لا يقبلان ولا يستلمان، وكان بعض الصحابة والتابعين يمسحهما على وجه الاستحباب.\nقَالَ ابن عبد البر: روي عن جابر وأنس وابن الزبير والحسن والحسين، أنهم كانوا يستلمون الأركان كلها (^٣)، وعن عروة مثل ذَلِكَ، واختلف عن معاوية وابن عباس في ذَلِكَ. وقال أحدهما: ليس من البيت شيء مهجور، والصحيح عن ابن عباس أنه كان يقول: إلا الركن الأسود واليماني، وهما المعروفان باليمانيين (^٤).\nولما رأى عبيد بن جريج جماعة يفعلون على خلاف ابن عمر سأله عن ذَلِكَ.\nثامنها:\nقوله: (وَرَأَيْتُكَ تَلْبَسُ النِّعَالَ السِّبْتيَّةَ). تلبَس: -بفتح الباء- والسِّبتية\n_________\n(^١) انظر: \"معجم ما استعجم\" ٤/ ١٤٠١، \"معجم البلدان\" ٥/ ٤٤٧.\n(^٢) انظر: \"إكمال المعلم\" ٤/ ١٨٣.\n(^٣) انظر: \"التمهيد\" ١٠/ ٥١.\n(^٤) سيأتي برقم (١٦٠٨) كتاب: الحج، باب: من لم يستلم إلا الركنين اليمانيين.","vol":"4","page":208},{"text":"-مكسورة السين- معرب، وقد ذكر أنها التي لا شعر فيها، وهي مشتقة من السَّبت -بفتح السين- وهو: الحلق والإزالة، يقال ذَلِكَ لكل جلد مدبوغ أو غير مدبوغ، أو جلود البقر إذا دبغت -أو قال: لم تدبغ- أو سود لا شعر فيها، أو لا شعر فيها ولا تقيد بالسود، أو التي عليها شعر؛ أقوال (^١).\nوعن الداودي أنها منسوبة إلى سوق السبت، وقيل: لأنها أنسبت بالدباغ، أي: لانت. وزعم قطرب أنه بضم السين قَالَ: وهو نبت.\nوفي \"المنتهى\" (لأبي المعالي) (^٢) أن السبت -بكسر السين- جلد البقر المدبوغ بالقَرَظِ، وإنما اعترض عليه؛ لأنها نعال أهل النعمة والسعة وَلبس أشراف الناس وكانوا يتمدَّحون بلبسها.\nقال أبو عمر: ولا أعلم خلافًا في جواز لبسها في غير المقابر؛ وحسبك أن ابن عمر يروي عن رسول الله - ﷺ - لبسها، وقد روي عنه أنه رأى رجلًا يلبسها في المقبرة فأمره بخلعها. ويجوز أن يكون لأذى رآه فيها أو لما شاء الله، فكرهها قوم لذلك بين القبور (^٣).\nبل قيل: بعدم الجواز (^٤)، وقد قَالَ - ﷺ - لذلك الماشي بين المقابر: \"ألق سِبْتِيَّتَيْك\" (^٥).\n_________\n(^١) \"الصحاح\" ١/ ٢٥١، \"لسان العرب\" ٤/ ١٩١١، مادة: (سبت).\n(^٢) في (س): (أبي المعاني).\n(^٣) انظر: \"التمهيد\" ١٠/ ٥١.\n(^٤) ورد بهامش (س): وقد بوب الإمام على حديث الإلقاء ما يدل على أنه قائل بحمل ذلك.\n(^٥) رواه أبو داود (٣٢٣٠)، والنسائي ٤/ ٩٦، وابن ماجه (١٥٦٨)، والبخاري في \"الأدب المفرد\" (٧٧٥)، والحاكم ١/ ٣٧٣؛ كلهم عن بشير بن نهيك. قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه في النوع الذي لا يشتهر الصحابي إلا بتابعيين. وصححه الألباني في \"الإرواء\" (٧٦٠).","vol":"4","page":209},{"text":"وقال آخرون: لا بأس بذلك لقوله - ﷺ -: \"إذا وضع الميت في قبره، إنه يسمع قرع نعالهم\" (^١).\nوذكر الترمذي الحكيم في \"نوادره\" أنه - ﷺ - إنما قَالَ لذلك الرجل: \"ألق سبتيتك\" لأن الميت كان يسأل فلما صرّ نعل ذَلِكَ الرجل شغله عن جواب الملكين، فكاد يهلك لولا أن ثبته الله.\nتاسعها:\nتصبغ مثلث الباء قَالَ ابن سيده في \"محكمه\": صبغ الثوب والشيب ونحوهما يصبَغه وَيْصُبغهُ ويصبغُه -الكسر عن اللحياني- صبغًا وصبْغًا، وصَبَّغَه: لوَّنه. التثقيل عن أبي حنيفة (^٢) والضم (^٣). قُلْتُ: والفتح مشهوران في أصبَغ أيضًا.\nالعاشر:\nهل المراد هنا: صبغ الثياب أو الشعر؟ والأشبه والأظهر -كما قَالَ القاضي- الأول (^٤)؛ لأنه أخبر أنه - ﷺ - صبغ؛ ولم ينقل عنه أنه صبغ شعره، وإلا فقد جاءت آثار عن ابن عمر بين فيها تصفير ابن عمر لحيته، واحتج بأنه - ﷺ - كان يصفر لحيته بالوَرْس والزعفران، أخرجه أبو داود (^٥).\nوذكر أيضًا في حديث آخر احتجاجه بأنه - ﷺ - كان يصبغ بهما ثيابه\n_________\n(^١) سيأتي برقم (١٣٣٨) كتاب: الجنائز، باب: الميت يسمع خفق النعال.\n(^٢) \"المحكم\" ٥/ ٢٥٣.\n(^٣) انظر: \"تهذيب اللغة\" ٢/ ١٩٧٥، \"لسان العرب\" ٤/ ٢٣٩٥.\n(^٤) انظر: \"إكمال المعلم بفوائد مسلم\" ٦/ ٦٢٤ - ٦٢٦.\n(^٥) \"سنن أبي داود\" (٤٢١٠).\nورواه ابن أبي شيبة ٥/ ١٨٦ (٢٥٠٣٨).","vol":"4","page":210},{"text":"حتى عمامته (^١).\nوكان أكثرهم يعني: الصحابة والتابعين تخضب بالصُّفرة: منهم أبو هريرة وآخرون، وروي ذَلِكَ عن علي - ﵁ - (^٢).\nالحادي عشر:\nالهلال هنا هو هلال ذي الحجة، ويوم التروية هو اليوم الثامن.\nواختلف في سبب تسميته بذلك على قولين حكاهما الماوردي:\nأحدهما: لأن الناس يروُون فيه الماء من زمزم؛ لأنه لم يكن بعرفة ولا بمنى ماء. وقال آخرون: لأنه اليوم الذي رأى فيه آدم حواء. وحكى قولًا ثالثًا: لأن جبريل أرى فيه إبراهيم أول المناسك.\nوقال ابن عباس: سمي بذلك؛ لأن إبراهيم أتاه الوحي في منامه أن يذبح ابنه فروى في نفسه من الله هذا أم من الشيطان؟ فأصبح صائمًا، فلما كان ليلة عرفة أتاه الوحي فعرف أنه الحق من ربه فسميت عرفة، رواه البيهقي في \"فضائل الأوقات\" من رواية الكلبي، عن أبي صالح عنه، ثم قَالَ: هكذا قَالَ في هذِه الرواية (^٣).\nوروى أبو الطفيل، عن ابن عباس أن إبراهيم -لما أبتلي بذبح ابنه- أتاه جبريل فأراه مناسك الحج، ثم ذهب به إلى عرفة. قَالَ: وقال ابن عباس: سميت عرفة؛ لأن جبريل قَالَ لإبراهيم: هل عرفت؟ قَالَ: نعم. فمن ثم سميت عرفة.\n_________\n(^١) \"سنن أبي داود\" (٤٠٦٤). ورواه النسائي ٨/ ١٤٠.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١٨٥.\n(^٣) \"فضائل الأوقات\" ص ٣٨٩ - ٣٩٠ (٢٠٥ - ٢٠٦).","vol":"4","page":211},{"text":"الثاني عشر:\nالإهلال: الإحرام. قَالَ صاحب \"العين\": يقال: أهل بعمرة أو بحجة أي: أحرم بها، وجرى على ألسنتهم؛ لأنهم أكثر ما كانوا يحجون إذا أهل الهلال (^١).\nوقال صاحب \"الموعب\": كل شيء ارتفع صوته فقد استهل، ومنه الإهلال بالحج، إنما هو رفع الصوت بالتلبية، ومنه: أهل بالعمرة والحج.\nوقال أبو الخطاب: كل متكلم رافع الصوت أو خافضه فهو مهل ومستهل، وفي \"مجمع الغرائب\": يقال: استهل وَأهَلَّ. وإجابة ابن عمر بالإهلال يوم التروية بنوع من القياس؛ لأنه قاس يوم التروية؛ لأنه اليوم الذي ينبعث فيه إلى الحج، كما أنه إذا استوت به راحلته أهل، فقاس عليه.\nوبعض العلماء يرى أن يهل لاستقبال ذي الحجة، والأفضل عند الشافعي ومالك والجمهور أن الأفضل أن يحرم إذا انبعثت به راحلته (^٢).\nوقال أبو حنيفة: يحرم عقب الصلاة وهو جالس قبل ركوب دابته وقبل قيامه (^٣)، وهو قول ضعيف للشافعي (^٤). وفيه حديث من رواية ابن عباس لكنه ضعيف (^٥).\n_________\n(^١) \"العين\" ٣/ ٣٥٣، مادة: (هلل).\n(^٢) انظر: \"المجموع\" ٧/ ٢٣٥، \"المعونة\" ١/ ٣٣١ - ٣٣٢.\n(^٣) \"الهداية\" ١/ ١٤٨.\n(^٤) \"حلية العلماء\" ٣/ ٢٣٥ - ٢٣٦.\n(^٥) رواه أبو داود (١٧٧٠). قال الحافظ المنذري في \"مختصر سنن أبي داود\" ٢/ ٢٩٨: في إسناده خصيف بن عبد الرحمن الحراني، وفي إسناده أيضًا محمد بن إسحاق، وقد تقدم الكلام عليه. وقال: الألباني في \"ضعيف سنن أبي داود\" (٣١٢): إسناده ضعيف، الجزري هذا ضعفه أحمد وغيره.","vol":"4","page":212},{"text":"<span data-type='title' id=toc-333>٣١ - باب التَّيَمُّنِ فيِ الوُضُوءِ وَالْغَسْلِ</span>\n١٦٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنَا خَالِدٌ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطَيَّةَ قَالَتْ: قَالَ النَّبِيُّ - ﷺ - لَهُنَّ فِي غَسْلِ ابنتِهِ: \"ابْدَأْنَ بِمَيَامِنِهَا وَمَوَاضِعِ الوُضُوءِ مِنْهَا\". [١٢٥٣، ١٢٥٤، ١٢٥٥، ١٢٥٦، ١٢٥٧، ١٢٥٨، ١٢٥٩، ١٢٦٠، ١٢٦١، ١٢٦٢، ١٢٦٣ - مسلم: ٩٣٩ - فتح: ١/ ٢٦٩]\n\n١٦٨ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي أَشْعَثُ بْنُ سُلَيْمٍ قَالَ: سَمِعْتُ أَبِي، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُعْجِبُهُ التَّيَمُّنُ فِي تَنَعُّلِهِ وَتَرَجُّلِهِ وَطُهُورِهِ، فِي شَأْنِهِ كُلِّهِ. [٤٢٦، ٥٣٨٠، ٥٨٥٤، ٥٩٢٦ - مسلم: ٢٦٨ - فتح: ١/ ٢٦٩]\nحَدَّثنَا مُسَدَّدٌ، ثنا إِسْمَاعِيلُ، ثنا خَالِدٌ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: قَالَ النَّبِيُّ - ﷺ - لَهُنَّ فِي غَسْلِ ابنتِهِ: \"ابْدَأْنَ بِمَيَامِنِهَا وَمَوَاضِعِ الوُضُوءِ مِنْهَا\".\nحَدَثنَا حَفْصُ بْنُ عُمَرَ، ثنا شُعْبَةُ، أَخْبَرَنِي أَشْعَثُ بْنُ سُلَيْمٍ: سَمِعْتُ أَبِي، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُعْجِبُهُ التَّيَمُّنُ فِي تَنَعُّلِهِ وَتَرَجُّلِهِ وَطُهُورِهِ، فِي شَأنِهِ كُلِّهِ.\nأما حديث أم عطية أخرجه البخاري في الجنائز في تسعة مواضع (^١) ستعلمها هناك إن شاء الله.\n_________\n(^١) سيأتي في كتاب الجنائز، برقم (١٢٥٣) باب: غسل الميت ووضوئه بالماء والسدر. وبرقم (١٢٥٤) باب: ما يستحب أن يغسل وترًا. وبرقم (١٢٥٥) باب: يبدأ بميامن الميت. وبرقم (١٢٥٦) باب: مواضع الوضوء من الميت. وبرقم (١٢٥٧) باب: هل تكفن المرأة في إزار الرجل؟ وبرقم (١٢٥٨، ١٢٥٩) باب: يجعل الكافور في آخره. وبرقم (١٢٦٠) كتاب: الجنائز، باب: نقض شعر المرأة. وبرقم (١٢٦١) باب: كيف الإشعار للميت؟ وبرقم (١٢٦٢) باب: هل يجعل شعر المرأة ثلاثة قرون؟","vol":"4","page":213},{"text":"وأخرجه مسلم (^١) والأربعة (^٢) في الجنائز. قَالَ الترمذي وفي الباب عن أم سليم.\nوأما حديث عائشة فأخرجه هنا وفي الصلاة (^٣) والأطعمة (^٤) واللباس (^٥) في موضعين منه.\nوأخرجه مسلم في الطهارة (^٦)، وكذا النسائي وابن ماجه، وأخرجه أبو داود في اللباس، والترمذي في آخر الصلاة وقال: حسن صحيح؛ وفي \"الشمائل\" أيضًا (^٧).\nالكلام على حديث أم عطية من أوجهٍ:\nأحدها:\nتابع محمد بن سيرين أخته حفصة على رواية هذا الحديث، واشتهر عنهما، وعن خالد الحذاء، وكذا عن إسماعيل بن عُلية، ورواه عن مسدد أبو خليفة.\nوروى ابن عبد البر من طريق همام، عن قتادة، عن أنس أنه كان يأخذ ذَلِكَ عن أم عطية قالت: غسَّلنا ابنة رسول الله - ﷺ -، فأمرنا أن نغسلها بالسدر ثلاثًا، فإن أَنْقت وإلا فخمسًا وإلا فأكثر من ذَلِكَ.\n_________\n(^١) مسلم (٩٣٩/ ٤٢) كتاب: الجنائز، باب: في غسل الميت.\n(^٢) أبو داود (٣١٤٢)، والترمذي (٩٩٠)، والنسائي ٤/ ٢٨، وابن ماجه (١٤٥٧).\n(^٣) سيأتي برقم (٤٢٦) كتاب: الصلاة، باب: التيمن في دخول المسجد وغيره.\n(^٤) سيأتي برقم (٥٣٨٠) كتاب: الأطعمة، باب: التيمن في الأكل وغيره.\n(^٥) سيأتي برقم (٥٨٥٤) كتاب: اللباس، باب: يبدأ بالنعل اليمنى؛ وبرقم (٥٩٢٦) كتاب: اللباس، باب: الترجيل والتيمن فيه.\n(^٦) مسلم (٢٦٨/ ٦٧) كتاب: الطهارة، باب: التيمن في الطهور وغيره.\n(^٧) \"سنن أبي داود\" (٤١٤٠)، \"سنن الترمذي\" (٦٠٨)، وفي \"الشمائل\" ص ٣٩ (٨)، و\"سنن النسائي\" ٨/ ١٣٣.","vol":"4","page":214},{"text":"قَالَ؟ فأرينا أن أكثر من ذَلِكَ سبع (^١).\nثانيها في التعريف برواته غير من سلف:\nأم عطية اسمها نُسيبة -بضم النون، وحكي فتحها مع كسر السين- بنت كعب، قاله جماعات منهم أحمد ويحيى واستشكله أبو عمر؛ لأنها أم عمارة، وهذِه بنت الحارث (^٢).\nوقال ابن طاهر: كل منهما بنت كعب. وأفاد ابن الجوزي أنها بضم النون.\nقُلْتُ: هذِه وبنت رافع بن العلاء، وبنت بيان بن الحارث وبالفتح ثلاث: بنت ثابت بن عصمة، وبنت أسماء بن النعمان، وبنت كعب، وهي أم عمارة كذلك سماها الأكثرون، أعني أم عمارة منهم ابن ماكولا (^٣).\nوذكرها ابن إسحاق في \"مغازيه\" باللام المضمومة وبالنون، ووافقه الطبراني (^٤)، وبخط الصَّريفِيني (^٥) بالباء، وفي \"صحيح أبي عوانة\" في\n_________\n(^١) انظر: \"التمهيد\" ١/ ٣٧٣ - ٣٧٤.\n(^٢) انظر: \"الاستيعاب\" ٤/ ٥٠١ - ٥٠٢ (٣٦٢١).\n(^٣) \"الإكمال\" ٧/ ٣٣٨.\n(^٤) ما وجدته في \"معجم الطبراني الكبير\" نسيبة أم عطية نزلت البصرة.\nانظر فيه ٢٥/ ٤٤.\n(^٥) ورد في هامش (س): الصريفيني: هو العالم الحافظ المتقن تقي الدين أبو إسحاق إبراهيم بن محمد بن الأزهر بن أحمد العراقي، الحنبلي، نزيل دمشق ولد بصريفين سنة ٥٨١ هـ، وقرأ على أبيه القرآن، وعلى الشيخ عوض الصَّريفيني وتفقه على الشيخ عبد الله بن أحمد البوازيجي، وقرأ الأدب على هبة الله الدُّوري. وعني بالحديث فرحل إلى خراسان وأصبهان والشَّام والجزيرة وصحب الحافظ الرهاوي، تخرج به، وسمع ابن المؤيد الطوسي، وعبد المعز الهروي، وحنبل الرُّصافي، وابن طبرزد، والكندي، وابن الأخضر والطبقة. =","vol":"4","page":215},{"text":"الزكاة بمثناة فوق، ثم تحت، ثم باء موحدة بالخط (^١).\nوقيل: إنها نبيشة -بنون ثم باء ثم ياء ثم شين معجمة- حكاه القشيري في \"شرحه\" وهي نسيبة بنت سماك بن النعمان، أسلمت وبايعت قاله ابن سعد (^٢).\nونُسيبة بنت أبي طلحة الخطيبة، ذكرها ابن سعد (^٣)، وفي: \"تاريخ أبي حاتم الرازي\" أن اسم أم عطية: حُقة (^٤)، وأم عطية هذِه لها صحبة ورواية، تعد في أهل البصرة، وكانت تغسل الموتى، وتغزو مع النبي - ﷺ -، غزت معه سبع غزوات، وشهدت خيبر، وكان علي يقيل عندها، وكانت تنتف إبطه بورسة (^٥).\n_________\n= روى عنه: الضياء، وأبو المجدين العديم، والشيخ تاج الدين الفَزَاري، وأخوه وغيرهم- قَالَ المنذري: كان حافظًا، ثقة، صالحًا، له جموع حسنة لم يتمها.\nوقال ابن الحاجب: إمام، ثبت، صدوق، واسع الرواية؛ سخيُّ النفس مع القلة، سافر الكثير وكتب وأفاد، وكان يرجع إلى فقه وورع، ولي مشيخة دار الحديث بمنبج، ثم تركها وسكن حلب، فولي مشيخة دار الحديث الشَّدَّادية. سألت الضياء عنه فقال: إمام حافظ ثقة حسن الصحبة له معرفة بالفقه. مات بدمشق في جُمادى الأولى سنة إحدى وأربعين وستمائة، وله ستون سنة. انتهى.\nأخبرني شيخنا مؤلف هذا الكتاب أن عنده بخط الصريفيني مؤلفه على الكتب الأحد عشر، ولعل ما نقله شيخنا منه، والله أعلم. [انظر ترجمته في \"سير أعلام النبلاء\" ٢٣/ ٨٩، \"تذكرة الحفاظ\" ٤/ ١٤٣٣، \"شذرات الذهب\" ٥/ ٢٠٩].\n(^١) \"مستخرج أبي عوانة\" ٢/ ٢٥١ (٢٦٢٩)، ووقع فيه: لبيبة.\n(^٢) \"الطبقات الكبرى\" ٨/ ٣٤٨.\n(^٣) المصدر السابق ٨/ ٣٥٧.\n(^٤) انظر \"الجرح والتعديل\" ١/ ٤٦٥ (٢٣٧٩).\n(^٥) رواه ابن سعد في \"الطبقات الكبرى\" ٨/ ٤٥٦، وأوردها الذهبي في \"تاريخ الإسلام\" ٥/ ٢٩٠.\nقال الحافظ ابن حجر في \"التقريب\" (٨٧٣٨): أم شراحيل لا يعرف حالها.","vol":"4","page":216},{"text":"لها أربعون حديثًا اتفقا على سبعة أو ستة وللبخاري حديث ولمسلم آخر (^١).\nفائدة:\nأم عطية في الصحابة ثلاث هذِه الغاسلة، والخاتنة ولعلها هي (^٢) والعَوْصية، والأكثر فيها أم عصمة امرأة من قيس (^٣).\nوأما حفصة بنت سيرين فهي: أم الهُذيل الأنصارية التابعية الثقة الحجة، وهي أكبر. ولد سيرين من الرجال والنساء.\nقَالَ إياس بن معاوية: ما أدركت أحدًا أفضِّله عليها. قيل له: الحسن وابن سيرين؟ قَالَ: أما أنا فما أفضل عليها أحدًا، قرأت القرآن وهي بنت ثنتي عشرة سنة. وماتت عن سبعين سنة (^٤).\n_________\n(^١) انظر ترجمتها في:\n\"طبقات ابن سعد\" ٨/ ٤٥٥، \"معرفة الصحابة\" ٦/ ٣٤٥٥ (٤٠٣٠)، و\"الاستيعاب\" ٤/ ٥٠١ - ٥٠٢ (٣٦٢١)، \"أسد الغابة\" ٧/ ٣٦٧ - ٣٦٨ (٧٥٣٤)، \"الإصابة\" ٤/ ٤٧٦ - ٤٧٧ (١٤١٥).\n(^٢) وكذا قال ابن الأثير في \"أسد الغابة\" ٧/ ٣٦٧ (٧٥٣٣). وابن حجر في \"الإصابة\" ٤/ ٤٧٧ (١٤١٦) حيث قال: أم عطية الأنصارية الخافضة أفردها ابن منده والمستغفري عن الأولى -أي أم عطية المشهورة- وجوز أبو موسى أنها هي التي قبلها.\n(^٣) انظر ترجمتها في: \"معرفة الصحابة\" ٦/ ٣٥٤٠ (٤١٤٧). و\"أسد الغابة\" ٧/ ٣٦٦ (٧٥٣١). و\"الإصابة\" ٤٢/ ٤٧٦ (١٤١٣).\n(^٤) حفصة بنت سيرين. روت عن أنس بن مالك، روى عنها: أيوب السختياني، خالد الحذاء. قال أحمد بن عبد الله العجلي: بصرية، ثقة. قال أحمد بن سعد بن أبي مريم، عن يحيى بن معين: ثقة، حجة، وذكرها ابن حبان في كتاب \"الثقات\".\nانظر: \"معرفة الثقات\" ٢/ ٤٥٠ (٢٣٢٨)، و\"الثقات\" ٤/ ١٩٤، و\"تهذيب الكمال\" ٣٥/ ١٥١ (٧٨١٥).","vol":"4","page":217},{"text":"ثالثها:\nهذِه الابنة المبهمة هي أم كلثوم زوج عثمان بن عفان غسلتها أسماء بنت عُميس وصفية بنت عبد المطلب، وشهدت أم عطية غسلها، وذكرت قوله وكيفية غسلها. ماتت سنة تسع، قاله أبو عُمر (^١).\nوفي \"صحيح مسلم\" أنها زينب بنت رسول الله - ﷺ - (^٢)، وماتت في السنة الثامنة. ولما نقل القاضي عياض عن بعض أهل السير أنها أم كلثوم قَالَ: الصواب زينب. كما صرح به مسلم في روايته، وقد يجمع بينهما بأنها غسلت زينب وحضرت غسل أم كلثوم.\nوذكر المنذري في \"حواشيه\" أن أم كلثوم توفيت ورسول الله - ﷺ - ببدر غائب. وغلط في ذَلِكَ، فتلك رقية، ولما دُفنت أم كلثوم قَالَ - ﷺ -: \"دفن البنات من المكرمات\" (^٣) (^٤).\nرابعها: في أحكامه:\nالأول: استحباب الوضوء في أول غسل الميت؛ عملًا بقوله: \"ومواضع الوضوء منها\". وهو مذهب الشافعي، ونقل النووي عن أبي\n_________\n(^١) انظر: \"الاستيعاب\" ٤/ ٥٠٢ (٣٦٢١).\n(^٢) \"صحيح مسلم\" ٤٠ (٩٣٩) كتاب: الجنائز، باب: في غسل الميت.\nقال ابن دقيق العيد في \"الأحكام\" ص ٣٧٩: وهو المشهور.\n(^٣) في هامش (س): في \"الكبير\"، و\"الأوسط\" للطبراني من حديث ابن عباس قال: لما عزي النبي - ﷺ - بابنته رقية قال: \"الحمد لله، دفن البنات من المكرمات\" رواه البزار، إلا أنه قال: \"موت البنات\" وفيه عثمان بن عطاء الخراساني، وفيه ضعف.\n(^٤) رواه البزار كما في \"كشف الأستار\" (٧٩٠)، والطبراني في \"الكبير\" ١١/ ٣٦٦ - ٣٦٧ (١٢٠٣٥)، في \"الأوسط\" ٢/ ٣٧٢ (٢٢٦٣) وقال: لا يُرْوى هذا الحديث إلا بهذا الإسناد، تفرد به عبد الله بن ذكوان الدمشقي.\nوقال الألباني في \"الضعيفة\" (١٨٥): موضوع.","vol":"4","page":218},{"text":"حنيفة عدم استحبابه، وليس كذلك ففي القدوري من كتبهم: أن الميت إذا أرادوا غسله وضَّئوه.\nوفي \"الهداية\": لأن ذَلِكَ من سنة الغسل، غير أنه لا يمضمض ولا يُستنشق؛ لأن إخراج الماء من فمه متعذر (^١)؛ لأن لأعضاء الوضوء فضلًا؛ فإن الغرة والتحجيل فيها.\nوهل يوضأ في الغسلة الأولى أو الثانية أو فيهما؟ فيه خلاف للمالكية، كما حكاه القُرطبي (^٢).\nالثاني: استحباب تقديم الميامن في غسل الميت، ويلحق به سائر الطهارات وبه تشعر ترجمة البخاري، وكذا أنواع الفضائل والأحاديث فيه كثيرة، وبالاستحباب قَالَ أكثر العلماء، وقال ابن حزم: ولابد يبدأ بالميامن (^٣).\nوقال ابن سيرين: يبدأ بمواضع الوضوء ثم بالميامن (^٤). وقال أبو قلابة: يبدأ بالرأس ثم اللحية ثم الميامن (^٥).\nالثالث: فضل اليمين على الشمال، ألا ترى قوله - ﷺ - حاكيًا عن ربه: \"وكلتا يديه يمين\" (^٦). وقال تعالى: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ﴾ [الحاقة: ١٩] وهم أهل الجنة.\n_________\n(^١) انظر: \"الهداية\" ١/ ٩٧. و\"المغني\" ٣/ ٣٧٤.\n(^٢) \"المفهم\" ٢/ ٥٩٦.\n(^٣) \"المحلى\" ٢/ ٢٨.\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٤٤٩ (١٠٨٩٨).\n(^٥) المصدر السابق ٢/ ٤٤٩ (١٠٨٩٦).\n(^٦) جزء من حديث رواه مسلم (١٨٢٧) كتاب: الإمارة، باب: فضيلة الإمام العادل، والنسائي ٨/ ٢٢١. عن عبد الله بن عمرو بن العاص قال: قال رسول الله - ﷺ -: \"إن المقسطين عند الله على منابر من نور عن يمين الرحمن وكلتا يديه يمين الذين يعدلون في حكمهم وأهليهم وما ولوا\".","vol":"4","page":219},{"text":"وإعجابه - ﷺ - التيامنَ في شأنه كله لأنه كان يعجبه الفأل الحسن.\nالرابع: أحقية النساء بغسل النساء حتى من الزوج، وبه قَالَ جماعة، وذهب الشعبي، والثوري، وأبو حنيفة إلى أنه لا يجوز له غسلها، وأجمعوا على غسل الزوجة زوجها، والجمهور على أنه أحق من الأولياء خلافًا لسُحنون حيث قَالَ: إنهم أحق (^١).\nالخامس: أنه لا غُسل من غَسل الميت حيث لم ينبه الشارع أم عطية عليه، وهو مذهب الجمهور. قَالَ الخطابي: لا أعلم أحدًا قَالَ بوجوبه (^٢).\nقُلْتُ: حكي قول عندنا بوجوبه، وأوجب أحمد وإسحاق الوضوء منه (^٣)، وورد حديث الأمر بالغسل منه (^٤)، وفيه مقال.\n_________\n(^١) انظر: \"المعونة\" ١/ ١٩١ - ١٩٢، \"بدائع الصنائع\" ١/ ٣٠٤، \"المجموع\" ٥/ ١١٣.\n(^٢) انظر: \"معالم السنن\" ١/ ٢٦٧.\n(^٣) هو رواية عن أحمد، والمذهب عدم وجوب الغسل. انظر: \"المغني\" ١/ ٢٧٨ - ٢٧٩.\n(^٤) هذا الحديث أخرجه أبو داود (٣١٦١) عن أبي هريرة بلفظ: أن رسول الله - ﷺ - قال: \"من غسل الميت فليغتسل، ومن حمله فليتوضأ\". ورواه الترمذي (٩٩٣)، وابن ماجه (١٤٦٣)، وأحمد ١/ ٢٧٣، وعبد الرزاق ٣/ ٤٠٧ - ٤٠٨ (٦١١١). والبخاري في \"التاريخ\" موقوفًا ١/ ٣٩٧ ترجمة (١١٦٢)، وابن حبان ٣/ ٤٣٥ - ٤٣٦ (١١٦١)، والطبراني ١/ ٢٩٦ (٩٨٥)، والبيهقي ١/ ٣٠٠ - ٣٠٣.\nقال الترمذي: وفي الباب عن علي وعائشة، وحديث أبي هريرة حديث حسن وقد روي موقوفًا. وقال البخاري عن الموقوف على أبي هريرة: إنه أشبه. وسأله الترمذي في \"علله\" ١/ ٤٠٢ - ٤٠٣ عنه، فقال: روى بعضهم عن سهيل، عن أبي صالح، عن إسحاق مولى زائدة عن أبي هريرة موقوفًا. وقال: إن أحمد بن حنبل وعلي بن عبد الله قالا: لا يصح من هذا الباب شيء. وحديث عائشة في هذا الباب ليس بذاك.\nوذكر البيهقي له طرقًا وضعفها ثم قال: والصحيح أنه موقوف.\nوقال ابن حجر في \"التلخيص الحبير\" ١/ ١٣٦ - ١٣٧: قال الذهلي: لا أعلم فيه حديثًا ثابتًا ولو ثبت للزمنا استعماله. وقال ابن أبي حاتم في \"العلل\" ١/ ٣٥٠: =","vol":"4","page":220},{"text":"وأما حديث عائشة فتابع أبو الأحوص ومحمد بن بشر شعبةَ، فروياه عن أشعث، ورواه عن شعبة ثمانية أنفدس.\nثانيها: في التعريف برواته غير من سلف:\nأبو أشعث هو أبو الشعثاء (ع) سليم بن الأسود بن حنظلة المحاربي تابعي، ثقة، مات سنة ثلاث ومائة. وقال خليفة: سنة اثنتين وثمانين بعد الجماجم (^١). روى له الجماعة.\nووقع في \"الكمال\" خلا الترمذي.\nوولده أشعث (ع) ثقة. مات سنة خمس وعشرين ومائة (^٢).\nوحفص بن عمر هو أبو عمر الحوضي البصري، الثبت الحجة. عنه البخاري، وأبو داود، وغيرهما، وأخرج له النسائي أيضًا. قَالَ أحمد: لا يؤخذ عليه حرف. مات سنة خمس وعشرين ومائتين (^٣)، وليس في\n_________\n= لا يرفعه الثقات. وقال الرافعي: لم يصحح علماء الحديث في هذا الباب شيئًا مرفوعًا. قلت -أي: ابن حجر-: قد حسنه الترمذي وصححه ابن حبان.\nوقال الذهبي في \"المهذب في اختصار السنن\" ١/ ٣٠١: قال البيهقي: الصحيح الموقوف والمرفوعات غير قوية لجهالة بعض رواتها وضعف بعضهم، فعقب عليه: بل هي غير بعيدة من القوة إذ ضم بعضها إلى بعض. وهي أقوى من أحاديث احتج بها فقهاء الحديث.\nثم قال ابن حجر: وفي الجملة هو بكثرة طرقه أسوأ أحواله أن يكون حسنًا.\n(^١) \"طبقات خليفة\" ص ٢٥٧، وورد بهامش (س): وعلى الثاني اقتصر الذهبي في \"الكاشف\".\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ١٩٥، و\"التاريخ الكبير\" ٤/ ١٢٠ (٢١٧٦)، و\"معرفة الثقات\" ١/ ٤٢٥ (٦٥٩)، و\"الجرح والتعديل\" ٥/ ٢١١ (٩١٠)، و\"تهذيب الكمال\" ١١/ ٣٤٠ (٢٤٨٤).\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٣٦٦ (٢٧٨٢)، \"الجرح والتعديل\" ٣/ ١٨٢ (٧٨٦)، \"تهذيب الكمال\" ٧/ ٢٦ (١٣٩٧).","vol":"4","page":221},{"text":"البخاري حفص بن عمر غيره، وفي السنن مفرقًا غيره جماعات (^١).\nثالثها:\nالتنعل: لُبس النعل. والترجل: تسريح الشعر. قَالَ الهروي: شعر رجِل. أي: مسرج.\nوقوله: (وفي شأنه كله): عام يخصُّ منه دخول الخلاء، والخروج من المسجد يبدأ فيهما باليسار، وكذا ما شابههما.\nرابعها: في أحكامه:\nفيه: استحباب البداءة باليمين.\nقَالَ ابن المنذر: أجمعوا على أن لا إعادة على من بدأه بيساره في الوضوء قبل يمينه، وروينا عن علي وابن مسعود أنهما قالا: لا تبالي بأي يد بدأت (^٢).\nزاد الدارقطني أبا هريرة (^٣)، ونقل المرتضى الشيعي (^٤) عن الشافعي\n_________\n(^١) منهم: حفص بن عمر بن سعد القرظ المدني المؤذن، حفص بن عمر بن عبد الرحمن بن عوف القرشي. حفص بن عمر بن عبد الرحمن الرازي أبو عمر المهرقاني، حفص بن عمر بن عبد العزيز بن صهيب، حفص بن عمر بن أبي العطاف، حفص بن عمر بن مرة الشَّنِّي، حفص بن عمر بن ميمون العدني، حفص بن عمر أبو عمر الضرير، حفص بن عمر البزاز، حفص بن عمر أبو عمران الرازي.\nوانظر تراجمهم في \"التاريخ الكبير\" ٢/ ٣٦٤ - ٣٦٧ (٢٧٧٠ - ٢٧٨٨)، و\"تهذيب الكمال\" ٧/ ٢٩ - ٥١ (١٣٩٨ - ١٤١٢).\n(^٢) انظر: \"الأوسط\" ١/ ٣٨٧.\n(^٣) انظر: \"سنن الدارقطني\" ١/ ٨٨ كتاب: الطهارة، باب: ما روي في جواز تقديم اليد اليسرى على اليمنى.\n(^٤) هو العلامة الشريف المرتضى، نقيب العلوية، أبو طالب علي بن حسين بن موسى، القرشي العلوي الحسيني الموسوي البغدادي، من ولد موسى الكاظم. ولد سنة خمس وخمسين وثلاثمائة. =","vol":"4","page":222},{"text":"في القديم: وجوب تقديم اليمنى على اليسرى غريب. وعزاه الرافعي لأحمد وهو غريب.\nوحكاه الدارمي عن أبي هريرة، وهو معروف عن الشيعة بالشين المعجمة، ووقع في \"تجريد البندنيجي\" و\"البيان\" عزوه إلى الفقهاء السبعة، وصوابه الشيعة.\nفائدة:\nعن ابن عمرو قال: خير المسجد المقام ثم ميامن المسجد (^١).\nوكان سعيد بن المسيب يصلي في الشق الأيمن من المسجد (^٢).\nوكان إبراهيم يعجبه أن يقوم عن يمين الإمام (^٣).\n_________\n= وحدث عن سهل بن أحمد الديباجي، وأبي عبد الله المرزباني، وغيرهما. قال الخطيب: كتبت عنه.\nوهو جامع كتاب \"نهج البلاغة\" المنسوب ألفاظه إلى الإمام علي - ﵁ -، ولا أسانيد لذلك وبعضها باطل وفيه حق، ولكن فيه موضوعات حاشا الإمام أن ينطق بها.\nوله ديوان، وله من الكتب \"الشافي في الإمامة\"، \"الذخيرة في الأصول\"، وكتاب \"التنزيه\"، وكتاب في \"إبطال القياس\"، وكتاب في \"الاختلاف في الفقه\" وأشياء كثيرة.\nوكان من الأذكياء المتبحرين في الكلام والاعتزال والأدب والشعر، لكنه إمامي جلد. نسأل الله العفو.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ٣١٣ - ٣١٦ (٤٤٣)، \"سير أعلام النبلاء\" ١٧/ ٥٨٨ - ٥٨٩ (٣٩٤)، \"الوافي بالوفيات\" ٢١/ ٦ - ١٣ (٢)، \"شذارت الذهب\" ٣/ ٢٥٦ - ٢٥٨.\n(^١) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٠٠ (٣٤٣٤).\n(^٢) المصدر السابق (٣٤٣٩).\n(^٣) المصدر السابق (٣٤٣٦).","vol":"4","page":223},{"text":"وكان أنس يصلي في الشق الأيمن، وكذا عن الحسن وابن سيرين (^١) (^٢).\n_________\n(^١) ورد بهامش (س): ثم بلغ في الثاني بعد الأربعين كتبه مؤلفه غفر الله له.\nوفي الناحية اليمنى من الصفحة: آخر الجزء السادس من الثاني من تجزئة المصنف:\nسمع المجلس الثاني والأربعين على مؤلفه محمد بن محمد بن ميمون البلوى بقراءة الإمام العلامة برهان الدين الحلبي صاحب تصريح النسخة وكاتبها نفع الله به.\n(^٢) رواه ابن أبي شيبة ١/ ٣٠٠ (٣٤٣٧ - ٣٤٣٨) وما وجدته عن الحسن وابن سيرين أنهم كانوا يصلون عن يسار الإمام. وعن أنس أنه كان يصلي في الشق الأيسر من المسجد.","vol":"4","page":224},{"text":"<span data-type='title' id=toc-334>٣٢ - باب التِمَاسِ الوَضُوءِ إِذَا حَانَتِ الصَّلَاةُ</span>\nوَقَالَتْ عَائِشَةُ: حَضَرَتِ الصُّبْحُ فَالْتُمِسَ المَاءُ، فَلَمْ يُوجَدْ، فَنَزَلَ التيمُّمُ.\n\n١٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ اِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أبي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أنهُ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ -، وَحَانَتْ صَلَاةُ العَصْرِ، فَالْتَمَسَ النَّاسُ الوَضُوءَ فَلَمْ يَجِدُوهُ، فَاُتِيَ رَسُولُ اللهِ - ﷺ - بِوَضُوءٍ، فَوَضَعَ رَسُولُ اللهِ - ﷺ - فِي ذَلِكَ الإِنَاءِ يَدَهُ، وَأَمَرَ النَّاسَ أَنْ يَتَوَضَّئُوا مِنْهُ. قَالَ: فَرَأَيْتُ الَماءَ يَنْبُعُ مِنْ تَحْتِ أَصَابِعِهِ، حَتَّى تَوَضَّئُوا مِنْ عِنْدِ آخِرِهِمْ. [١٩٥، ٢٠٠، ٣٥٧٣، ٣٥٧٤، ٣٥٧٥ - مسلم: ٢٢٧٩ - فتح: ١/ ٢٧١]\nهكذا أخرجه هنا معلقًا، وقد أخرجه في مواضع من كتابه مختصرًا ومطولًا سنقف عليها في مواطنها من الشرح إن شاء الله (^١).\nحَدَّثنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّهُ قَالَ: رَأَيْتُ رَسولَ الله - ﷺ -، وَحَانَتْ صَلَاةُ العَصْرِ، فَالْتَمَسَ النَّاسُ الوَضُوءَ فَلَمْ يَجِدُوهُ، فَأُتِيَ رَسُولُ الله - ﷺ - بِوَضُوءٍ، فَوَضَعَ رَسُولُ الله - ﷺ - فِي ذَلِكَ الإِنَاءِ يَدَهُ، وَأَمَرَ النَّاسَ أَنْ يَتَوَضَّئُوا مِنْهُ. قَالَ: فَرَأَيْتُ المَاءَ يَنْبُعُ مِنْ تَحْتِ أَصَابِعِهِ، حَتَّى تَوَضَّئُوا مِنْ عِنْدِ آخِرِهِمْ.\n_________\n(^١) سيأتي برقم (٣٣٤) كتاب: التيمم، وبرقم (٣٣٦) كتاب: التيمم، باب: إذا لم يجد ماء ولا ترابا، وبرقم (٣٦٧٢) كتاب: فضائل الصحابة، باب: قول النبي - ﷺ - لو كنت متخذًا خليلًا، وبرقم (٣٧٧٣) كتاب: فضائل الصحابة، باب: فضل عائشة ﵂، وبرقم (٤٥٨٣) كتاب: التفسير، باب: قوله: ﴿وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ﴾، وبرقم (٤٦٠٧) كتاب: التفسير، باب: قوله: ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾، وبرقم (٥١٦٤) كتاب: النكاح، باب: استعارة الثياب للعروس وغيرها، وبرقم (٥٨٨٢) كتاب: اللباس، باب: استعارة القلائد، وبرقم (٦٨٤٤) كتاب: الحدود، باب: من أدب أهله أو غيره دون السلطان.","vol":"4","page":225},{"text":"الكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث أخرجه أيضًا في علامات النبوة (^١)، وأخرجه مسلم (^٢) والترمذي في الفضائل، والنسائي في الطهارة، ورواه عن أنس أيضًا قتادة - وقلت: وحميد- وذكر المهلب أنه رواه عن النبي - ﷺ - أنس وعبد الله بن زيد قَالَ الترمذي: وفي الباب عن عمران بن حصين، وابن مسعود وجابر، وحديث أنس حسن صحيح (^٣).\nواشتهر عن مالك، ورواه عن التنيسي بكر بن سهل، ومحمد بن الجنيد.\nوحديث عمران وابن مسعود وجابر ذكرهما البخاري في علامات النبوة كما ستعرفه هناك (^٤).\nثانيها: في التعريف برواته:\nوقد سلف التعريف بهم.\nثالثها:\nموضع الترجمة من الفقهِ التنبيهُ على أن الوضوء لا يجب قبل دخول الوقت كما نبه عليه ابن المنير (^٥)؛ لأنه - ﷺ - لم ينكر عليهم تأخير طلب الماء إلى حين وقت الصلاة فدل على جوازه.\nوذكر ابن بطال أنه إجماع الأمة، وإن توضأ قبل الوقت فحسن،\n_________\n(^١) سيأتي بالأرقام (٣٥٧٢ - ٣٥٧٥) كتاب: المناقب.\n(^٢) مسلم (٢٢٧٩/ ٥) كتاب: الفضائل، باب: في معجزات النبى - ﷺ -.\n(^٣) \"سنن الترمذي\" (٣٦٣١)، \"سنن النسائي\" ١/ ٦٠.\n(^٤) سيأتي برقم (٣٥٧٢ - ٣٥٧٥) كتاب: المناقب، باب: علامات النبوة.\n(^٥) انظر: \"المتواري\" ص ٦٧.","vol":"4","page":226},{"text":"ولا يجوز التيمم عند أهل الحجاز قبل دخول الوقت، وأجازه أهل العراق (^١).\nرابعها:\nقوله: (وحانت صلاة العصر) زاد قتادة: وهو بالزوراء، وهو سوق بالمدينة.\nخامسها:\nالوَضوء هنا بالفتح؛ لأنه الماء الذي يتوضأ به، وكذا قوله: (فأُتي بوضوء).\nسادسها:\nجاء هنا (فأُتي بوَضوء). وفي رواية ابن المبارك: فانطلق رجل من القوم، فجاء بقدح من ماء يسير (^٢). وفي رواية: (رحراح) -أي (^٣) وهو القصير- فأخذ - ﷺ - يتوضأ، ثم مد أصابعه على القدح فصغر أن يبسط كفه - ﷺ - فيه، فضم أصابعه.\nوروى المهلب أنه كان بمقدار وَضوء رجل واحد. قَالَ أبو حاتم بن حبان في \"صحيحه\": وهذا اتفق له - ﷺ - في مواطن متعددة ففي بعضها: (أُتي بقدح رحراح) وفي بعضها: (زجاج) وفي بعضها: (جفنة)، وفي بعضها: (ركوة). وفي بعضها: (ميضأة). وفي بعضها: (مزادة).\nوفي بعضها: (وكانوا خمس عشرة مائة). وفي بعضها: (ثمانمائة).\n_________\n(^١) انظر: \"شرح ابن بطال\" ١/ ٢٦٢ - ٢٦٣.\n(^٢) سيأتي برقم (٣٥٧٤) كتاب: المناقب، باب: علامات النبوة.\nورواه مسلم (٢٢٧٩) كتاب: الفضائل، باب: في معجزات النبي - ﷺ -.\n(^٣) سيأتي برقم (٢٠٠) كتاب: الوضوء، باب: الوضوء من التور.","vol":"4","page":227},{"text":"وفي بعضها: (زهاء ثلاثمائة). وفي بعضها: (ثمانين). وفي بعضها: (سبعين) (^١).\nسابعها:\nهذِه المعجزة أعظم من تفجر الحجر بالماء؛ لأن ذَلِكَ من عادة الحجر، قَالَ تعالى: ﴿وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ﴾ [البقرة: ٧٤] وأما من لحم ودم فلم يعهد من غيره - ﷺ - (^٢).\nثامنها: (ينبُع) بضم الباء وكسرها. وفي روايةٍ أخرى: (ينتبع) وفي لفظ: (يفور من بين أصابعه)، وفي أخرى: (يتفجر من أصابعه كأمثال العيون)، وفي أخرى: (سكب ماء في ركوةٍ، ووضع أصبعه وسطها\n_________\n(^١) \"صحيح ابن حبان\" ١٤/ ٤٨٠ - ٤٨٤ (٦٥٤٢ - ٦٥٤٤، ٦٥٤٦ - ٦٥٤٧).\n(^٢) انظر: \"الجامع لأحكام القرآن\" ١/ ٣٥٩، وقال ابن حجر ﵀ في \"الفتح\" ٦/ ٥٨٥: قال القرطبي: ولم يسمع بمثل هذِه المعجزة من غير نبينا - ﷺ - حيث نبع الماء من بين عظمه وعصبه ولحمه ودمه، وقد نقل ابن عبد البر عن المزني أنه قال: نبع الماء من بين أصابعه - ﷺ - أبلغ في المعجزة من نبع الماء من الحجر حيث ضربه موسى بالعصا فتفجرت منه المياه، لأن خروج الماء من الحجارة معهود، بخلاف خروج الماء من بين اللحم والدم. انتهى. وظاهر كلامه أن الماء نبع من نفس اللحم الكائن في الأصابع، ويؤيده قوله في حديث جابر الآتي: فرأيت الماء يخرج من بين أصابعه، وأوضح منه ما وقع في حديث ابن عباس عند الطبراني: فجاءوا بشن فوضع رسول الله - ﷺ - يده عليه ثم فرق أصابعه فنبع الماء من أصابع رسول الله - ﷺ - مثل عصا موسى، فإن الماء تفجر من نفس العصا. فتمسكه به يقتضي أن الماء تفجر من بين أصابعه، ويحتمل أن يكون أن الماء كان ينبع من أصابعه بالنسبة إلى رؤية الرائي، وهو في نفس الأمر للبركة الحاصلة فيه يفور ويكثر وكفه - ﷺ - في الماء، فرآه الرائي نابعًا من بين أصابعه، والأول أبلغ في المعجزة، وليس في الأخبار ما يرده وهو أولى.","vol":"4","page":228},{"text":"غمسها في الماء).\nقَالَ القاضي عياض: وهذِه القصة رواها الثقات من العدد الكثير عن الجماء الغفير، عن الكافة متصلًا عمن حدث بها من جملة الصحابة، وإخبارهم أن ذَلِكَ كان في مواطن اجتماع الكثير منهم من محافل المسلمين ومجمع العساكر، ولم يؤثر عن أحد من الصحابة مخالفة للراوي فيما حكاه، ولا إنكار عما ذكر عنهم أنهم رأوه كما رآه، فسكوت الساكت منهم كنطق الناطق، إذ هم المنزهون عن السكوت على باطل والمداهنة في كذب، وليس هناك رغبة ولا رهبة تمنعهم، فهذا النوع كله يلحق بالقطعي من معجزاته - ﷺ - (^١).\nوفيه رد على قول ابن بطال في \"شرحه\": إن هذا الحديث شهده جماعة كثيرة من الصحابة، إلا أنه لم يرو إلا من طريق أنس وذلك -والله أعلم- لطول عمره، ولطلب الناس لعلو السند (^٢)\nواستنبط المهلب منه أن الأملاك ترتفع عند الضرورة؛ لأنه إذا أُتي رسول الله بالماء لم يكن أحد أحق به من غيره بل كانوا فيه سواء ونوقش فيه، وإنما تجب المواساة عند الضرورة لمن كان في مائه فضل عن وضوئه.\n_________\n(^١) انظر: \"إكمال المعلم\" ٧/ ٢٤٢. و\"الشفا بتعريف حقوق المصطفي\" ١/ ٢٨٧.\n(^٢) \"بشرح ابن بطال\" ١/ ٢٦٤.","vol":"4","page":229},{"text":"<span data-type='title' id=toc-335>٣٣ - باب المَاءِ الذِي يُغْسَلُ بِهِ شَعَرُ الإِنْسَانِ</span>\nوَكَانَ عَطَاءٌ لَا يَرى بِهِ بَأسًا أَنْ يُتَّخَذَ مِنْهَا الخُيُوطُ وَالْحِبَالُ، وَسُؤْرِ الكِلَابِ وَمَمَرِّهَا فِي المَسْجِدِ. وَقَالَ الزُّهْرِيُّ: إِذَا وَلَغَ فِي إِنَاءٍ لَيْسَ لَهُ وَضُوءٌ غَيْرُهُ يَتَوَضَّأُ بِهِ. وَقَالَ سُفْيَانُ: هدا الفِقْهُ بِعَيْنِهِ، يَقُولُ اللهُ تَعَالَى: ﴿فَلَمْ تَجِدُواْ مَآءً فَتَيَمَّمُواْ﴾ [النساء: ٤٣]، وهذا مَاءٌ، وَفِي النّفسِ مِنْهُ شَئءٌ، يَتَوَضَّأُ بِهِ وَيتَيَمَّمُ. [فتح: ١/ ٢٧٢]\n\n١٧٠ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا إِسْرَائِيلُ، عَنْ عَاصِمٍ، عَنِ ابن سِيرِينَ قَالَ: قُلْتُ لِعَبِيدَةَ: عِنْدَنَا مِنْ شَعَرِ النَّبِيِّ - ﷺ - أَصَبْنَاهُ مِنْ قِبَلِ أَنسٍ أَوْ مِنْ قِبَلِ أهْلِ أَنَسٍ. فَقَالَ: لأَنْ تَكُونَ عِنْدِي شَعَرَةٌ مِنْهُ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا. [١٧١ - فتح: ١/ ٢٧٣]\n\n١٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ قَالَ: أَخْبَرَنَا سَعِيدُ بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنَا عَبَّادٌ، عَنِ ابن عَوْنٍ، عَنِ ابن سِيرِينَ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللهِ - ﷺ - لَّمَا حَلَقَ رَأْسَهُ، كَانَ أَبُو طَلْحَةَ أَوَّلَ مَنْ أَخَذَ مِنْ شَعَرِهِ. [انظر: ١٧٠ - مسلم: ١٣٠٥ - فتح: ١/ ٢٧٣]\nذكر البخاري ﵀ شعر الإنسان، استطرد غيره فذكر ما ذكره عن عطاء أن الشعر ليس به بأس أن يتخذ منه الخيوط والحبال.\nقَالَ الإسماعيلي: وقوله -يعني: البخاري- في الشعر فيه خلاف، فإن عطاء يروى عنه نجاسته، ورأى ابن المبارك رجلًا أخذ شعرة من لحيته، ثم جعلها في فيه. فقال له: مَهْ، أترد الميتة إلى فيك؟! ونقل ابن بطال عن المهلب بن أبي صفرة أن البخاري أراد بهذِه الترجمة رد قول الشافعي أن شعر الإنسان إذا فارق الجسد نجس، وإذا وقع في الماء نجسه -وذكر قول عطاء السالف- ولو كان نجسًا لما جاز","vol":"4","page":230},{"text":"اتخاذه ولما جاز اتخاذ شعر النبي - ﷺ - والتبرك به، علم أنه طاهر على قول عطاء وجمهور العلماء (^١)، هذا كلامه.\nوأقول الحكاية عن الشافعي بتنجيس شعر الآدمي المنفصل مرجوع عنه. فقد روى إبراهيم البكري، عن المزني، عن الشافعي أنه رجع عن تنجيس شعر الآدمي.\nوحكاه أيضًا الماوردي عن ابن شريح، عن أبي القاسم الأنماطي (^٢)، عن المزني، عن الشافعي، وحكى الربيع الجيزي (^٣)، عن الشافعي أن الشعر تابع للجلد يطهر بطهارته وينجس بنجاسته.\nوصرح القاضي أبو الطيب وآخرون بأن الشعر والصوف والوبر والعظم والقرن والظلف تحلها الحياة وتنجس بالموت، وهو المذهب، وهو الذي رواه المزني والبويطي والربيع المرادي وحرملة (^٤).\n_________\n(^١) \"بشرح ابن بطال\" ١/ ٢٦٥.\n(^٢) هو الإمام العلامة شيخ الشافعية، أبو القاسم، عثمان بن سعيد بن بشار البغدادي، الفقيه الأنماطي، الأحول. ارتحل وتفقه على المزني، والربيع المرادي، وروى عنهما. ويعز وقوع شيء من حديثه؛ لأنه مات قبل أوان الرواية وعليه تفقه أبو العباس بن سُريج، وغيره. وكان السبب في نشاط الناس ببغداد لكتب فقه الشافعي وتحفظه. توفي في شوال سنة ثمان وثمانين ومائتين ببغداد. انظر ترجمته في: \"تاريخ بغداد\" ١١/ ٢٩٢ - ٢٩٣ (٦٠٦٧)، \"وفيات الأعيان\" ٣/ ٢٤١ (٤٠٩)، \"سير أعلام النبلاء\" ١٣/ ٤٢٩ - ٤٣٠ (٢١٤)، \"شذرات الذهب\" ٢/ ١٩٨.\n(^٣) هو الربيع بن سليمان الأزدي مولاهم المصري الجيزي الأعرج. سمع من ابن وهب، والشافعي أيضًا. روى عنه أبوداود، والنسائي، والطحاوي، وآخرون.\nمات سنة ستٍ وخمسين ومائتين.\nانظر ترجمته في: \"وفيات الأعيان\" ٢/ ٢٩٢ - ٢٩٤ (٢٣٤)، \"سير أعلام النبلاء\" ١٢/ ٥٩١ - ٥٩٢ (٢٢٣)، \"شذرات الذهب\" ٢/ ١٥٩، ١٦٠.\n(^٤) انظر: \"الحاوي\" ١/ ٦٦ - ٧١، \"البيان\" ١/ ٧٤ - ٧٧.","vol":"4","page":231},{"text":"ومذهب أبي حنيفة أن شعر الآدمي المنفصل طاهر، وكذا شعر الميتة والأجزاء الصلبة التي لا دم فيها كالقرن والعظم والسن والحافر والظلف والخف والشعر والوبر والصوف والعصب والريش والإنفحة الصلبة، قاله في \"البدائع\" (^١).\nوكذا من الآدمي على الأصح ذكره في \"المحيط\" و\"التحفة\" (^٢)، وفي \"قاضي خان\" (^٣): على الصحيح ليست بنجسة عندنا.\nوقد وافق أبا حنيفة على صوفها وشعرها ووبرها وريشها مالكٌ وأحمد وإسحاق والمزني، وهو مذهب عمر بن عبد العزيز والحسن وحماد وداود في العظم أيضًا (^٤)، ونقل في \"الإشراف\" عن أبي حنيفة وأبي يوسف: لا خير في شعور بني آدم ولا ينتفع بها، وحكى العبدري، عن الحسن وعطاء والأوزاعي والليث أنها تنجس بالموت، لكن يطهر بالغسل.\nوأما شعر سيدنا رسول الله - ﷺ - فالمذهب الصحيح القطع بطهارته، وإن خالفنا في شعر غيره؛ لعظم مرتبته، ومن خالف فيه قَالَ: إنما قسم شعره - ﷺ - للتبرك، ولا يتوقف التبرك على كونه طاهرًا، كذا قاله الماوردي وآخرون قالوا: ولأن القدر الذي أخذ كان يسيرًا معفوًّا عنه (^٥).\n_________\n(^١) انظر: \"بدائع الصنائع\" ١/ ٦٣.\n(^٢) انظر: \"تحفة الفقهاء\" ١/ ٥٢.\n(^٣) انظر: \"الفتاوى الهندية\" ١/ ٢٠.\n(^٤) انظر: \"الهداية\" ١/ ٢٢، \"التحقيق\" ١/ ١٣٣ - ١٤١، \"بداية المجتهد\" ١/ ١٥٤ - ١٥٥، \"المغني\" ١/ ١٠٦ - ١٠٨.\n(^٥) انظر: \"الحاوي\" ١/ ٦٧ - ٦٨، \"المجموع\" ١/ ٢٨٨.","vol":"4","page":232},{"text":"فرع:\nفي بوله ودمه وجهان: والأليق الطهارة. وذكر القاضي حسين في العَذِرة وجهين. وأنكر بعضهم على الغزالي حكايتهما فيها، وزعم نجاستها بالاتفاق، وتخصيص الخلاف بالبول والدم، وليس كذلك فالخلاف فيها مشهور (^١)، وقد بسطت ذَلِكَ في كتابنا \"غاية السول في خصائص الرسول\" فليراجع منه (^٢).\nقَالَ البخاري: وَسُؤْرِ الكِلَابِ وَمَمَرِّهَا فِي المَسْجِدِ وأكلها.\nهو بالخفض عطفًا على باب. أي: باب الماء الذي يغسل به شعر الإنسان، وباب: سؤر الكلاب.\nوفي بعض النسخ جمعهما في موضع واحد وهذِه اللفظة وهي قوله: (وأكلها) ساقطة في بعض النسخ (^٣)، وقصد البخاري بذلك إثبات طهارة الكلب وطهارة. سؤره.\nقَالَ الإسماعيلي: أراه نحا ذَلِكَ مما ذكره من الأخبار لكن في الاستدلال بها على طهارة الكلب نظرًا.\nوالسؤر: -مهموز على الأفصح- ما بقي من الشراب وغيره في الإناء.\nقَالَ البخاري: وَقَالَ الزُّهْريُّ: إِذَا وَلَغَ فِي الإِنَاءٍ لَيْسَ لَهُ وضوء غيره يتوضأ به.\n_________\n(^١) انظر: \"المجموع\" ١/ ٢٨٨.\n(^٢) \"غاية السول في خصائص الرسول\" ص ١٩٦ - ١٩٧.\n(^٣) الرواية عند المصنف بإثبات كلمة: (وأكلها) والرواية الصحيحة في ذلك بحذف هذِه الكلمة وانظر: \"اليونينية\" ١/ ٤٥، وأشار محققو \"اليونينية\" أنها نسخة لا يعرف صاحبها.","vol":"4","page":233},{"text":"هذا قاله مالك أيضًا والأوزاعي، وذهب أبو حنيفة وأصحابه إلى نجاسته وكذا الليث والشافعي وأحمد وأبو ثور (^١).\nقَالَ سُفْيَانُ (^٢): هذا هو الفِقْهُ بِعَيْنِهِ، يَقُولُ اللهُ -﷿- ﴿فَلَمْ تِجَدُوا مَآءً فَتَيمَمُواْ﴾ [النساء: ٤٣]، وهذا مَاءٌ، وَفِي النَّفْسِ مِنْهُ شَئٌ، يَتَوَضأُ بِهِ وَيتَيَمَّمُ.\nوافقه ابن مسلمة وابن الماجشون وجعلوه كالمشكوك فيه.\nوحكى الطحاوي، عن الأوزاعي أن سؤر الكلب في الإناء نجس، وفي الماء المستنقع ليس بنجس (^٣)، وسيأتي الخوض في ذَلِكَ بعد.\nثم ذكر البخاري حديث الشعر، حدثنا مَالِكُ بْنُ إِسْمَاعِيلَ، ثَنَا إِسْرَائِيلُ، عَنْ عَاصِمٍ، عَنِ ابن سِيرِينَ قَالَ: قُلْتُ لِعَبِيدة عِنْدَنَا مِنْ شَعَرِ النَّبِيِّ - ﷺ - أَصَبْنَاهُ مِنْ قِبَلِ أَنَسٍ أَوْ مِنْ قِبَلِ أَهْلِ أَنَسٍ. فَقَالَ: لأَنْ تَكُونَ عِنْدِي شَعَرَةٌ مِنْهُ أَحَبُّ إلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا.\nوفي رواية للإسماعيلي: أحب إلي من كل صفراء وبيضاء.\nوالكلام عليه من وجهين:\nأحدهما: في التعريف برواته:\nغير من سلف. أما مالك فهو أبو غسان (ع) مالك بن إسماعيل النهدي الحافظ الحجة العابد القانت، عنه البخاري ومسلم والأربعة بواسطة. مات سنة تسع عشرة ومائتين (^٤)، وليس في الكتب الستة\n_________\n(^١) انظر: \"التحقيق\" ١/ ٨٩ - ٩٤، \"روضة الطالبين\" ١/ ٣٢، \"الهداية\"١/ ٢٤.\n(^٢) ورد بهامش الأصل: من خط المصنف: يعني: الثوري.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ١١٨.\n(^٤) مالك بن إسماعيل بن درهم، قال يحيى بن معين لأحمد بن حنبل: إن سرَّك أن تكتب عن رجل ليس في قلبك منه شيء فاكتب عن أبي غسان. وقال أبو حاتم: قال =","vol":"4","page":234},{"text":"مالك بن إسماعيل سواه.\nوإسرائيل (ع) هو ابن يونس سلف (^١). وفي البخاري: إسرائيل (خ. د. ت. س) بن موسى (^٢). عنه القطان وليس فيهما غيرهما.\nوعاصم هو ابن سُليمان الأحول البصري الثقة الحافظ، مات سنة اثنتين وأربعين ومائة (^٣).\nوعبيدة هو (ع) السلماني ابن عمرو. وقيل: ابن قيس، وقد تقدم في المقدمات أنه بفتح العين، كوفي أسلم في حياة رسول الله - ﷺ -، وذكر في الصحابة؛ لذلك قَالَ ابن عيينة: كان يوازي شريحًا في العلم والقضاء.\nمات سنة اثنتين. وقيل: ثلاث وسبعين (^٤).\nثانيهما: في فقهه:\nوهو أنه لما جاز اتخاذ شعر النبي - ﷺ - والتبرك به فهو طاهر. وقد\n_________\n= يحيى بن معين: ليس بالكوفة أتقن منه. وقال غيره عن يحيى بن معين: وهو أجود كتابًا من أبي نعيم. انظر ترجمته في: \"التاريخ الكبير\" ٧/ ٣١٥ (١٣٤٢)، و\"الجرح والتعديل\" ٨/ ٢٠٦ (٩٠٥)، و\"الثقات\" ٩/ ١٦٤، و\"تهذيب الكمال\" ٢٧/ ٨٦ (٥٧٢٧).\n(^١) سبقت ترجمته في حديث رقم (١٦٩).\n(^٢) إسرائيل بن موسى. قال إسحاق بن منصور، عن يحيى بن معين، وأبو حاتم: ثقة.\nزاد أبو حاتم: لا بأس به. وقال النسائي: ليس به بأس. انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٥٦ (١٦٦٨)، \"الثقات\" ٦/ ٧٩، \"تهذيب الكمال\" ٢/ ٥١٤ (٤٠١)، \"تهذيب التهذيب\" ١/ ١٣٣.\n(^٣) وثقه سفيان وأحمد وابن مهدي، والعجلي، وأبو زرعة، ويحيى بن معين، وغيرهم، وقيل في وفاته غير ما ذكر المؤلف.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٥٦ - ٣١٩، \"الثقات\" ٥/ ٢٣٧، \"تهذيب الكمال\" ١٣/ ٤٨٥ (٣٠٠٨).\n(^٤) سبقت ترجمته في المقدمة.","vol":"4","page":235},{"text":"جعل خالد بن الوليد في قلنسوته من شعر رسول الله - ﷺ -، فكان يدخل بها في الحرب فسقطت يوم اليمامة، فاشتد عليها شدة، أنكر عليه أصحاب رسول الله - ﷺ -. فقال: إني لم أفعل ذَلِكَ لقيمتها لكن كرهت أن تقع بإيدي المشركين وفيها من شعر الرسول - ﷺ - (^١).\nثم ذكر البخاري حديثًا ثانيًا في الشعر فقال: حَدَّثنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، ثنا سَعِيدُ بْنُ سُلَيْمَانَ، ثنا عَبَّادٌ، عَنِ ابن عَوْنٍ، عَنِ ابن سِيرِينَ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا حَلَقَ رَأْسَهُ، كَانَ أَبُو طَلْحَةَ أَوَّلَ مَنْ أَخَذَ مِنْ شَعَرِهِ.\nالكلام عليه من أوجه:\nأحدها: في التعريف برواته غير من سلف:\nفابن عون هو عبد الله (ع) بن عون، أبو عون مولى عبد الله بن المغفل المزني أحد الأعلام. مات (^٢) سنة إحدى وخمسين ومائة (^٣).\n_________\n(^١) انظر: \"البداية والنهاية\" ٧/ ١١٣ وليس فيها ذكر كراهته تلك وفيه: أنها ما كانت معي في موقف إلا نصرت بها.\n(^٢) ورد بهامش (س) ما نصه: (٢٣٢) قاله في \"الكاشف\" أو (إحدى) قاله في \"التهذيب\".\n(^٣) عبد الله بن عون بن أرطبان المزني، البصري، رأى أنسًا ولم يثبت له منه سماع.\nقال علي بن المديني: جُمع لابن عون من الإسناد ما لم يجمع لأصحابه. وقال شعبة: ما رأيت مثل أيوب ويونس وابن عون. وقال الثوري: ما رأيت أربعة اجتمعوا في مصرٍ مثل أربعة اجتمعوا بالبصرة: أيوب، ويونس، وسليمان التيمي، وعبد الله بن عون. وقال العجلي: أهل البصرة يفخرون بأربعة .. فذكره. ومثله عن الأصمعي.\nوانظر ترجمته في: \"الجرح والتعديل\" ٥/ ١٣٠ (٦٠٥)، \"تهذيب الكمال\" ١٥/ ٤٠٢ (٣٤٧٠)، \"مغاني الأخيار\" ٢/ ٥٣٦.","vol":"4","page":236},{"text":"وفي مسلم والنسائي: عبد الله بن عون ابن أمير مصر أبي عون عبد الملك بن يزيد البغدادي، روى عن مالك. ثقة من الأبدال. مات بعد المائتين، وليس في هذِه ابن عون غيرهما (^١).\nوعباد (ع) هو ابن العوام الواسطي، أبو سهل. مات سنة خمس وثمانين ومائة (^٢).\nوسعيد بن سليمان هو الضبي البزاز، أبو عثمان سعدويه الحافظ الواسطي (^٣).\n_________\n(^١) عبد الله بن عون بن أبي عون واسمه عبد الملك بن يزيد الهلالي.\nقال أحمد بن حنبل: ما به بأس، أعرفه قديمًا، وجعل يقول فيه خيرًا. وقال علي بن الحسين بن الجنيد، عن يحيى بن معين: صدوق. وقال عبد الخالق بن منصور، ومحمد بن عثمان بن أبي شيبة عن يحيى بن معين، وأبو زرعة، وعلي بن الحسين بن الجنيد، وصالح بن محمد البغدادي الحافظ، والدارقطني: ثقة.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٧٥، \"الجرح والتعديل\" ٥/ ١٣١ (٦٠٦)، \"تهذيب الكمال\" ١٥/ ٤٠٢ (٣٤٧٠)\n(^٢) عباد بن العوام بن عمر بن عبد الله. قال الحسن بن عرفة: سمعت وكيعًا، وسألني عن عباد بن العوام، قال: يحدث؟ قلت: نعم. قال: ليس عندكم أحد يشبهه. وقال أبو بكر بن الأثرم، عن أحمد بن حنبل: مضطرب الحديث.\nوعن يحيى بن معين: ثقة. وقال ابن حجر: لم يخرج له البخاري من روايته عن سعيد شيئًا واحتج به هو والباقون.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٣٠، \"تاريخ بغداد\" ١/ ١٠٤، \"تهذيب الكمال\" ١٤/ ١٤٠ - ١٤٤ (٣٠٨٩)، \"سير أعلام النبلاء\" ٨/ ٥١١ - ٥١٢ (١٣٤).\n(^٣) سعيد بن سليمان الضبي. قال عبد الله بن أحمد بن حنبل: سمعت أبي ذكر سعيد بن سليمان قال: كان صاحب تصحيف ما شئت. وقال جعفر بن أبي عثمان الطيالسي، عن يحيى بن معين: كان سعدويه قبل أن يحدث أكيس منه حين حدث. وقال عباس بن محمد الدوري: سئل يحيى بن معين، عن عمرو بن عون وسعدويه أكيسهما قلت له أنا: في جميع ما حدَّث؟ قال: نعم. وقال أبو حاتم: ثقة، =","vol":"4","page":237},{"text":"روى عنه جماعة منهم البخاري، وأبو داود، حج ستين سنة، وكان يصحف. مات سنة خمس وعشرين ومائتين عن مائة.\nومحمد بن عبد الرحيم صاعقة سلف.\nثانيها:\nهذا الحديث رواه عن ابن سيرين أيضًا هشام بن حسان، ورواه عن سعيد هارون بن عبد الله. قَالَ الإسماعيلي: قَالَ: محمد بن إسماعيل، -يعني: البخاري-: وروى وهيب بن خالد، ثنا ابن عون، عن محمد بن سيرين أنه - ﷺ - لما حلق رأسه قام أبو طلحة فأخذ من شعره، فقام الناس فأخذوا.\nقَالَ أبو بكر: قُلْتُ لابن عون: عمن ذكر ابن سيرين؟ فقال: عن أنس بن مالك. قَالَ ابن عون: نبئت أنهم جعلوا شعر رسول الله - ﷺ - في السُّك، فهي عند آل أنس وآل سيرين، أخبرنيه ابن ياسين، عن عبد الله بن محمد بن سنان السعدي البصري، ثنا عمار بن معمر بن عمرو، ووهيب بن خالد به، وعبد الله ليس من شرط هذا الكتاب ذكرناه استئناسًا.\nثالثها:\nهذا الحلق كان بمنى يوم الأضحى، وكان الحالق فيما ذكره البخاري زعموا أنه معمر بن عبد الله. وقيل: اسمه خراش بن أمية بن ربيعة الكلبي، وصحح بعضهم أن خراشا حلق رأسه بالحديبية،\n_________\n= مأمون، ولعله أوثق من عفان إن شاء الله. وقال ابن حجر: ثقة حافظ.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٤٠، \"معرفة الثقات\" ١/ ٤٠٥ (٥٩٦)، \"الجرح والتعديل\" ٤/ ٢٦ (١٠٧)، \"تهذيب الكمال\" ١٠/ ٤٨٣ (٢٢٩١)، \"تقريب التهذيب\" (٢٣٢٩).","vol":"4","page":238},{"text":"ومعمرًا في حجة الوداع، وفي رواية قَالَ للحلاق: \"ها هنا\" (^١)، وأشار إلى الجانب الأيمن، وفرق شعره بين من يليه، ثم أشار إلى الجانب الأيسر، فأعطاه أم سُلَيم. وفي رواية: فبدأ بالشق الأيمن ففرقه، الشعرة والشعرتين بين الناس، ثم قَالَ: بالأيسر، فدفعه إلى أبي طلحة.\n\n[-<span data-type='title' id=toc-336> باب إِذَا شَرِبَ الكَلْبُ فيِ إِنَاءِ أَحَدِكُمْ فَليَغْسِلْهُ سَبْعًا]</span>\n١٧٢ - حَدَّثَنَا عَبْدُ الله بْنُ يُوسُفَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: إِنَّ رَسُولَ الله - ﷺ - قَالَ: \"إِذَا شَرِبَ الكَلْبُ فِي إِنَاءِ أَحَدِكُمْ؛ فَلْيَغْسِلْهُ سَبْعًا\". [مسلم: ٢٧٩ - فتح: ١/ ٢٧٤]\n\n١٧٣ - [حَدَّثَنَا إسحق، أَخْبَرَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الله ابْنِ دِينَارٍ، سَمِعْتُ أَبِي، عَنْ أَبِي صَالِحٍ، عَن أَبِي هُرَيرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"أَن رَجُلًا رَأى كَلْبًا يَأْكُلُ الثَّرى مِنَ العَطَشِ، فَأَخَذَ الرَّجُلُ خُفَّهُ، فَجَعَلَ يَغْرِفُ لَهُ بِهِ حَتَّى أَرْوَاهُ، فَشَكَرَ الله لَهُ فَأَدْخَلَهُ الجَنَّةَ\".] [٢٣٦٣، ٢٤٦٦، ٦٠٠٩ - مسلم: ٢٢٤٤ - فتح: ١/ ٢٧٨]\n\n١٧٤ - وَقَالَ أَحْمَدُ بْنُ شَبِيبٍ: حَدَّثَنَا أَبِي، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ قَالَ: حَدَّثَنِي حَمْزَةُ بْنُ عَبْدِ الله، عَنْ أَبِيهِ قَالَ: كَانَتِ الكِلَابُ تَبُولُ وَتُقْبِلُ وَتُدْبِرُ فِي الَمسْجِدِ فِي زَمَانِ رَسُولِ الله - ﷺ -، فَلَمْ [يَكُونُوا] يَرُشُّونَ شَيْئًا مِنْ ذَلِكَ. [فتح:١/ ٢٧٨]\n\n١٧٥ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ ابن أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - فَقَالَ: \"إِذَا أَرْسَلْتَ كلْبَكَ المُعَلَّمَ فَقَتَلَ فَكُلْ، وِإذَا أكَلَ فَلَا تَأْكُلْ، فَإِنَّما أَمْسَكَهُ عَلَى نَفْسِهِ\". قُلْتُ: أُرْسِلُ\n_________\n(^١) رواه مسلم (١٣٠٥/ ٣٢٤) كتاب: الحج، باب: بيان أن السنة يوم النحر أن يرمي ثم ينحر ثم يحلق.","vol":"4","page":239},{"text":"كَلْبِي فَأَجِدُ مَعَهُ كَلْبًا آخَرَ؟ قَالَ: \"فَلَا تَأْكُلْ، فَإِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ، وَلَمْ تُسَمِّ عَلَى كَلْبٍ آخَرَ\". [٢٠٥٤، ٥٤٧٥، ٥٤٧٦، ٥٤٧٧، ٥٤٨٣، ٥٤٨٤، ٥٤٨٥، ٥٤٨٦، ٥٤٨٧، ٧٣٩٧ - مسلم ١٩٢٩ - فتح:١/ ٢٧٩]\nثم شرع البخاري في ذكر الأحاديث التي نحا بها إلى طهارة الكلب وطهارة سؤره فقال:\nحَدَّثنَا عَبْدُ اللهِ بْنُ يُوسُفَ، عَنْ مَالِكٍ، عَنْ أَبِى الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا شَرِبَ الكَلْبُ فِي إِنَاءِ أَحَدِكُمْ؛ فَلْيَغْسِلْهُ سَبْعًا\".\nحَدَّثَنَا إِسْحَاقُ، أَنَا عَبْدُ الصَّمَدِ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، سَمِعْتُ أَبِي، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ -: \"أَنَّ رَجُلًا رَأى كلْبًا يَأْكُلُ الثَّرى مِنَ العَطَشِ، فَأَخَذَ الرَّجُلُ خُفَّهُ، فَجَعَلَ يَغْرِفُ لَهُ بِهِ حَتَّى أَرْوَاهُ، فشَكَرَ اللهُ لَهُ فأَدْخَلَهُ الجَنَّة\".\nوَقَالَ أَحْمَدُ بْنُ شَبِيبٍ: ثنَا أَبِي، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ قَالَ: حَدَّثَنِي حَمْزَةُ بْنُ عَبْدِ اللهِ، عَنْ أَبِيهِ قَالَ: كَانَتِ الكِلَابُ تَبُولُ وَتُقْبِلُ وَتُدْبِرُ فِي المَسْجِدِ فِي زَمَانِ رَسُولِ اللهِ - ﷺ -، فَلَمْ يَكُونُوا يَرُشُّونَ شَيْئًا مِنْ ذَلِكَ.\nحَدَّثنَا حَفْصُ بْنُ عُمَرَ، ثنا شُعْبَةُ، عَنِ ابن أَبِي السَّفَرِ، عَنِ الشَّعْبِىِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - فَقَالَ: \"إِذَا أَرْسَلْتَ كلْبَكَ المُعَلَّمَ فَقَتَلَ فَكُلْ، وَإِذَا أَكَلَ فَلَا تَأْكُلْ، فَإِنَّمَا أَمْسَكَهُ على نَفْسِهِ\". قُلْتُ: أرْسِلُ كَلْبِي فَأَجِدُ مَعَهُ كَلْبًا آخَرَ؟ قَالَ: \"فَلَا تَأْكُلْ، فَإِنَّمَا سَمَّيْتَ على كَلْبِكَ، وَلَمْ تُسَمِّ على كَلْبٍ آخَرَ\".\nوأقول قد أسلفنا عن الإسماعيلي أنه قَالَ: أرى أبا عبد الله نحا نحو","vol":"4","page":240},{"text":"تطهير الكلب حيًّا وإباحة سؤره بما ذكره من هذِه الأخبار وهي -لعمري- صحيحة، إلا أن في الاستدلال بها على طهارة الكلب نظرًا، وتبعه على ما نحاه البخاري ابن بطال في \"شرحه\" فقال: ذكر في الباب أربعة أحاديث في الكلب، وغرضه في ذلك إثبات طهارة الكلب وطهارة سؤره، ووجه النظر أن غسل الإناء من شربه يجوز أن يكون لنجاسته، وأن يكون تعبدًا (^١)\nويترجح الأول برواية مسلم: \"طهور إناء أحدكم إذا ولغ فيه الكلب أن يغسله سبع مرات أولاهن بالتراب\" وهي على شرطه أيضًا، وروايته أيضًا: \"إذا ولغ الكلب في إناء أحدكم فليرقه ثم ليغسله سبع مرات\" (^٢).\nوأما غرف الماء فليس فيه أن الكلب شربه من الخف، أو قد يجمع بأن يكون غرفه به ثم صبه في مكان غيره، وعلى تقدير أن يكون شرب منه لا يلزمنا الأخذ به؛ إذ كان هذا في شريعة غيرنا على ما روي عن أبي هريرة، وشرعنا قتل الكلاب على خلاف فيه إلا ما رخِّص في إمساكه، ولا يلزم من إقبالها وإدبارها فيه طهارتها.\nنعم؛ سيأتي فيه أنها كانت تبول فيه، وابن وهب يرى بطهارة بولها، وكأن الحديث إنما سيق لترددها فيه، ولم يغلق، وعساها كانت تبول ولم يعلم موضعه، ولو علم لأمر بصب الماء عليه، وقد أمر به في بول الأعرابي وبول ما سواه في حكم النجاسة واحد.\nوأما حديث عدي فهو مسوق؛ لأن قتله ذكاة لا لنجاسة ولا طهارة، ألا تراه قَالَ: \"فكله\". ولم يقل: اغسل الدم، ويجوز أن يكون تركه اكتفاء\n_________\n(^١) \"بشرح ابن بطال\" ١/ ٢٦٥ - ٢٦٦.\n(^٢) \"صحيح مسلم\" (٢٧٩/ ٨٩، ٩١) كتاب: الطهارة، باب: حكم ولوغ الكلب.","vol":"4","page":241},{"text":"بغسل الإناء من وُلوغه.\nوذكر الإسماعيلي احتمالًا ثالثًا، وهو أن يكون قتله الصيد لما جعل ذكاة له انتفت النجاسة عن المذكي بما جعل ذكاة له، إذا ظهر لك ذَلِكَ فلنتكلم على كل حديث على العادة سندًا ومتنًا.\nأما حديث أبي هريرة فالكلام عليه من أوجه:\nأحدها:\nطريق مالك هذِه أخرجه أبو داود في رواية ابن العبد، والنسائي وابن ماجه (^١)، وأخرجه مسلم من حديث الأعرج عن أبي هريرة أيضًا (^٢).\nوأخرجه مسلم من حديث الأعمش، عن أبي رزين وأبي صالح؛ عن أبي هريرة بلفظ: \"إذا ولغ\" بدل \"شرب\"؛ ومن حديث محمد بن سيرين، عن أبي هريرة: \"طهور إناء أحدكم إذا ولغ فيه الكلب أن يغسله سبع مرات أولاهن بالتراب\" (^٣).\nوأخرجها أبو داود والنسائي، وكذا الترمذي وقال: \"أولاهن -أو أُخراهن (^٤) - بالتراب، وإذا ولغت فيه الهرة كسل مرة\" ثم قَالَ: حديث حسن صحيح. وقال أبو داود: ذكر الهر موقوفة. وقال البيهقي: مدرج (^٥).\nقَالَ ابن عبد البر: كذا قَالَ مالك في هذا الحديث \"شرب\" أي على\n_________\n(^١) رواه أبو داود (٧١)، والنسائى ١/ ٥٢، وابن ماجه (٣٦٤).\n(^٢) \"صحيح مسلم\" (٢٧٩/ ٩٠) كتاب: الطهارة، باب: حكم ولوغ الكلب.\n(^٣) \"صحيح مسلم\" (٢٧٩/ ٨٩، ٩١) كتاب: الطهارة، باب: حكم ولوغ الكلب.\n(^٤) \"سنن أبي داود\" (٧٣)، \"سنن الترمذي\" (٩١)، \"سنن النسائي\" ١/ ٥٣ - ٥٤، وقال الألباني في \"صحيح أبي داود\" (٦٦): إسناده صحيح على شرطهما.\n(^٥) \"السنن الكبرى\" ١/ ٥٤٨.","vol":"4","page":242},{"text":"خلاف عنه، وغيره من الرواة يقول: \"إذا ولغ\" وهو الذي يعرفه أهل اللغة (^١).\nوكذا استغرب هذِه اللفظة الإسماعيلي وابن منده الحافظان، ولم\nينفرد بها مالك، بل توبع عليها كما أوضحته في كتابي \"البدر المنير في تخريج أحاديث الشرح الكبير\" للرافعي ﵀ (^٢)، وهو أيضًا أخص من الولوغ، إذ كل كلب إذا شرب فهو والغ ولا عكس.\nثانيها: في التعريف برواته، وقد سلف التعريف بهم.\nثالثها: في فقهه:\nظاهر الأمر بالغسل: التنجيس، ويؤيده الرواية السالفة \"طهور\" فإنها تستعمل عن الحدث تارة، وعن الخبث أخرى، ولا حدث على الإناء فتعين الخبث.\nوأما الإمام مالك فحمله على التعبد لاعتقاده طهارة الماء والإناء، وربما رجحه أصحابه بذكر هذا العدد المخصوص، وهو السبع؛ لأنه لو كان للنجاسة لاكتفي بما دون السبع، فإنه لا يكون أغلظ من نجاسة العذرة، وقد اكتفى فيها بما دون السبع، وقد أمر بغسل الظاهر مرارًا لمعنى، كما في أعضاء الوضوء (^٣)\nوالحمل على الأول وهو التنجيس أقوى؛ لأنه متى دار الحكم بين كونه تعبدًا، وبين كونه معقول المعنى فالثاني أولى؛ لندرة التعبد بالنسبة إلى الأحكام المعقولة المعنى.\n_________\n(^١) \"التمهيد\" ١٨/ ٢٦٤.\n(^٢) \"البدر المنير\" ١/ ٥٤٥.\n(^٣) انظر: \"التفريع\" ١/ ٢١٦، \"الكافي\" ص ١٧، \"الذخيرة\" ١/ ١٨١.","vol":"4","page":243},{"text":"وأما كونه لا يكون أغلظ من نجاسة العذرة فممنوع، ثم الذين عللوه قالوا: العلة النجاسة، وقيل: القذارة؛ لاستعماله النجاسات، وقيل: علته لأنهم نهوا عن اتخاذه فلم ينتهوا فغلظ عليهم بذلك.\nومنهم من قَالَ: إن ذَلِكَ معلل بما تبقَّى من كَلَب الكلب (^١). والعدد السبع قد جاء في مواضع من الشرع على جهة الطب والتداوي، وأورد على هذا أن الكلب المكلب لا يقرب الماء، على ذَلِكَ جماعة الأطباء.\nومن قَالَ بالتعبد يلزمه أن يقول بغسل جميع الإناء، ما لاقى الولوغ وما لم يلقه؛ عملًا بحقيقة لفظ الإناء.\nثم إن هذا الأمر وهو الأمر بالغسل ظاهره الوجوب، وعن مالك قول بحمله على الندب، وقد استدل بغسل الإناء على نجاسة عين الكلب؛ ولأنه إذا ثبت نجاسة فمه فبقية بدنه أولى؛ ولأنه إذا كان لعابه نجسًا وهو عرق فمه ففمه أولى، ثم هذا الإناء يغسل سواء أكان فيه طعام أو ماء للعموم، ولمالك قول أنه لا يغسل إلا إناء الماء دون إناء الطعام، وهو نص \"المدونة\" (^٢)؛ لأنه مصون، ولأن في الحديث الإراقة، وهي محرمة؛ لأنه إضاعة مالٍ.\nوالظاهري لا يرى بالغسل إذا وقع اللعاب في الإناء من غير ولوغ (^٣).\nثم هذا الحديث نص في اعتبار السبع في عدد الغسلات.\nورواية التتريب قَالَ بها الشافعي وأصحاب الحديث وليست في\n_________\n(^١) الكلب، بفتحات، شبه الجنون، وكَلِب الكلب، ضَرى وتعوَّد أكل الناس.\n\"المحكم\" ٧/ ٣٥.\n(^٢) انظر: \"المدونة\" ١/ ٥.\n(^٣) انظر: \"المحلى\" ١/ ١٠٩ - ١١٠.","vol":"4","page":244},{"text":"رواية مالك فلم يقل بها، وقيل: لأنه مضطرب حيث ورد: \"أولاهن\" و\"إحداهن\"، وغير ذَلِكَ.\nوالحنفية لا يقولون بتعين السبع ويعتذرون عنه بأوجهٍ:\nأحدها: أن أبا هريرة راويه كان يغسل ثلاثًا، وهذا على رأيهم أن العبرة بما رأى، وعندنا بما روى، بل ما صح عنه إلا السبع.\nثانيها: أنه روي من طريق أبى هريرة مرفوعًا التخيير بين الثلاث والخمس والسبع، فلو كان السبع واجبًا (^١) لم يخير بينه وبين الباقي؛ لكنه ضعيف (^٢) كما نبه الدارقطني في \"سننه\" (^٣)، والبيهقي في \"خلافياته\" (^٤).\nثالثها: أن هذا الأمر كان إِذْ أمرَ بقتل الكلاب، فلما نَهى عن قتلها نسخ ذَلِكَ.\nرابعها: أن الأمر بالسبع محمول على من غلب على ظنه أن نجاسة الولوغ لا تزول بأقل منها، وعند الحسن البصري يغسل سبعًا، ويعفر الثامنة بالتراب (^٥) بحديث عبد الله بن مغفل (^٦)، وأجيب عنه؛ بأنه\n_________\n(^١) ورد بهامش (س): نقل وجوب الغسل سبعًا عن أبي هريرة ابن المنذر، نقله عنه النووي.\n(^٢) ورد بهامش (س): قوله: \"لكنه ضعيف\" زاد النووي في \"شرح المهذب\" باتفاق الحفاظ: عبد الوهاب بن عطاء مجمع على ضعفه وتركه. انتهى. قال الذهبي في \"الكاشف\" عن أبي داود: إنه كان يضع.\n(^٣) \"سنن الدارقطني\" ١/ ٦٥ وذلك بقوله: تفرد به عبد الوهاب عن إسماعيل (يعني: ابن عياش) وهو متروك، وهو الصواب.\n(^٤) \"الخلافيات\" ١/ ٢٣٥ (٢٨٠).\n(^٥) انظر: \"البناية\" ١/ ٤٣١ - ٤٣٨.\n(^٦) رواه مسلم (٢٨٠) كتاب: الطهارة، باب: حكم ولوغ الكلب، وأبو داود (٧٤)، والنسائي ١/ ٥٤.","vol":"4","page":245},{"text":"مضطرب. ثم ظاهر الحديث عام في جميع الكلاب، وفي مذهب مالك أربعة أقوال: طهارته، نجاسته، طهارة سؤر المأذون في اتخاذه دون غيره، رابعها لابن الماجشون: يفرق بين البدوي والحضري.\nوفي \"قنية المنية\" من كتب الحنفية وهو جزآن: الذي صح عندي من الروايات في \"النوادر\" و\"الأمالي\" أن الكلب نجس العين عندهما، وعند أبي حنيفة ليس بنجس العين، وفائدته تظهر في كلب وقع في بئر وخرج حيًّا فأصاب ثوب إنسان، ينجس الماء والثوب عندهما خلافًا لأبي حنيفة.\nومتعلقات هذا الحديث وفروعه كثيرة، وقد استقصينا القول فيها في \"شرح عمدة الأحكام\" فليراجع منه (^١)، ونحن في هذا الشرح ننبه بأدنى إشارة خوف الطول.\nوتعلق برواية \"وَلَغَ\" أهل الظاهر، وقالوا: لو أدخل يده أو رجله في الإناء لا يسمى ولوغًا ولا يجري فيه حكمه؛ لأنه لا يقال: (ولغ) في شيء من جوارحه سوى لسانه، كما قال المطرز، لكن قال ابن جني في \"شرح المتنبي\": أصل الولوغ: شرب السباع بألسنتها الماء، ثم كثر فصار الشرب مطلقًا.\nوأما حديث أبي هريرة الثاني فأخرجه البخاري في عدة مواضع: في الشرب (^٢)، والمظالم (^٣)، والأدب (^٤). وأخرجه مسلم أيضًا (^٥).\n_________\n(^١) انظر: \"الإعلام\" ١/ ٢٩٦ - ٢٩٩.\n(^٢) سيأتي برقم (٢٣٦٣) باب: فضل سقي الماء.\n(^٣) سيأتي برقم (٢٤٦٦) باب: الآبار على الطرق إذا لم يُتأذَّ بها.\n(^٤) سيأتي برقم (٦٠٠٩) باب: رحمة النَّاس والبهائم.\n(^٥) مسلم (٢٢٤٤) كتاب: السلام، باب: فضل المحترمة البهائم المحترمة وإطعامها.","vol":"4","page":246},{"text":"وأخرجه أبو داود في الجهاد من طريق مالك، عن سُمي، عن أبي صالح (^١).\nوأخرجه البخاري أيضًا من طريق ابن سيرين، عن أبي هريرة أن امرأة بغيًّا رأت كلبًا في يوم حار يطيف ببئر قد أدلع لسانه من العطش فنزعت مُوقها فُغفر لها (^٢). وفي رواية \"بغي من بغايا بني إسرائيل\" ذكره في ذكر بني إسرائيل (^٣)، وفي بعض طرق الخبر زيادة: قالوا: يا رسول الله، وإن لنا في البهائم أجرًا؟ قَالَ: \"في كل كبدة رطبةٍ (^٤) - وفي رواية: حرى- أجر\" (^٥).\nثانيها:\nهذا الحديث اشتهر عن أبي هريرة، وعن أبي صالح عنه، واشتهر عن عبد الصمد بن عبد الوارث، فرواه عنه جماعات منهم إسحاق هذا، واختلف فيه فقال أبو نعيم الأصبهاني: هو ابن منصور الكوسج.\nوأما الكلاباذي والجياني (^٦) فذكرا أن إسحاق بن منصور، وإسحاق بن إبراهيم يرويان عن عبد الصمد (^٧).\n_________\n(^١) \"سنن أبي داود\" (٢٥٥٠).\n(^٢) لم أجده في البخاري بهذا اللفظ، وإنما هذا لفظ مسلم رواه برقم (٢٢٤٥/ ١٥٤) عن ابن سيرين، عن أبي هريرة، وأما حديث ابن سيرين عند البخاري يأتي برقم (٣٣٢١) بغير هذا اللفظ.\n(^٣) سيأتي برقم (٣٤٦٧) كتاب: أحاديث الأنبياء، باب: ما ذكر عن بني إسرائيل.\n(^٤) سيأتي برقم (٢٣٦٣) كتاب: المساقاة، باب: فضل سقي الماء.\n(^٥) رواه ابن ماجه (٣٦٨٦)، وأحمد ٢/ ٢٢٢.\n(^٦) انظر: \"تقييد المهمل\" ٣/ ٩٦٧ وعزا هذا القول لأبي نصر الكلاباذي.\n(^٧) ورد بهامش الأصل: سنة ٢٢٩ قاله في \"الكاشف\".","vol":"4","page":247},{"text":"ثالثها: في التعريف برواته غير من سلف:\nعبد الرحمن بن عبد الله بن دينار من أفراد البخاري عن مسلم، وأخرج له أبو داود والترمذي والنسائي، وفيه لين (^١).\nووالده (ع) عبد الله -هو مولى ابن عمر- التابعي وليس في الستة سواه (^٢)، نعم، في ابن ماجه: عبد الله (ق) بن دينار الحمصي، وهو ليس بقوي (^٣).\nرابعها:\nالثرى: التراب الندي. قاله الجوهري (^٤)، وصاحب \"الغريبين\"،\n_________\n(^١) عبد الرحمن بن عبد الله بن دينار القرشي العدوي. قال عمرو بن علي: لم أسمع عبد الرحمن يحدث عنه بشيء قط. وقال أبو حاتم: فيه لين، يكتب حديثه ولا يحتج به. وقال أبو أحمد بن عدي: وبعض ما يرويه منكر، لا يتابع عليه، وهو جملة من يكتب حديثه من الضعفاء. وقال ابن حجر: احتج به البخاري كما قال الدارقطني.\nانظر: \"التاريخ الكبير\" ٥/ ٣١٦ (٩٩٩)، \"الجرح والتعديل\" ٥/ ٢٥٤ (١٢٠٤)، \"المجروحين\" لابن حبان ٢/ ٥١، \"الكامل في ضعفاء الرجال\" ٥/ ٤٨٥ (١١٢٦)، \"تهذيب الكمال\" ١٧/ ٢٠٨ (٣٨٦٦)، \"مقدمة الفتح\" ص ٤١٧.\n(^٢) عبد الله هو ابن دينار. قال صالح بن أحمد بن حنبل عن أبيه: ثقة مستقيم الحديث. وقال إسحاق بن منصور، عن يحيى بن معين، وأبو زرعة، وأبو حاتم، ومحمد بن سعد، والنسائي: ثقة. زاد ابن سعد: كثير الحديث. ومات سنة سبع وعشرين ومائة.\nانظر ترجمته في: \"الجرح والتعديل\" ٥/ ٤٦ (٢١٧)، \"الثقات\" ٥/ ١٠، \"تهذيب الكمال\" ١٤/ ٤٧١ (٣٢٥١).\n(^٣) عبد الله بن دينار الحمصي، قال عنه يحيى بن معين: شامي ضعيف. وقال أبو حاتم: شيخ ليس بالقوي في الحديث. وقال الدارقطني: لا يعتبر به. وذكره ابن حبان في \"الثقات\" ٧/ ٣٣. انظر: \"التاريخ الكبير\" ٥/ ٨١ (٢٢٢)، \"الجرح والتعديل\" ٥/ ٤٧ (٢١٨)، \"تهذيب الكمال\" ١٤/ ٤٧٤ (٣٢٥٢).\n(^٤) انظر: \"الصحاح\" مادة (ثرا) ٦/ ٢٢٩١.","vol":"4","page":248},{"text":"وقال \"صاحب المحكم\": الثرى: التراب. وقيل: هو التراب الذي إذا بُل لم يصر طينًا لازبًا، والجمع أثراء (^١)، وفي \"مجمع الغرائب\": أصل الثرى: الندى، ولذلك قيل للعرق: ثرى.\nخامسها:\nفيه: الإحسان إلى كل حيوان حي بسقيه ونحوه، وهذا في الحيوان المحترم، وهو ما لا يؤمر بقتله، ولا يناقض هذا ما أمرنا بقتله أو أبيح قتله، فإن ذَلِكَ إنما شرع لمصلحة راجحة، ومع ذَلِكَ فقد أمرنا بإحسان القِتلة.\nوفيه أيضًا: حُرمة الإساءة إليه، وإثم فاعله، فإنه ضد الإحسان المؤجر عليه، وقد دخلت تلك المرأة النار في هرة حبستها حتى ماتت (^٢).\nوفيه أيضًا: وجوب نفقة البهائم المملوكة على مالكها وهو إجماع.\nوأما الحديث الثالث:\nفالبخاري ذكره معلقًا عن شيخه أحمد بن شبيب، والإسماعيلي وصله فقال: حَدَّثنَا أبو يعلى، ثنا هارون بن معروف، ثنا ابن وهب، أخبرني يونس، عن ابن شهاب، حَدَّثَني حمزة بلفظ: وكانت الكلاب تبول وتقبل وتدبر. ورواه أبو داود عن أحمد بن صالح، عن ابن وهب (^٣).\nورواه أبو نعيم، عن أبي إسحاق، عن إسحاق بن محمد، ثنا\n_________\n(^١) \"المحكم\" ١١/ ١٦٨.\n(^٢) حديثها سيأتي برقم (٣٣٣٨) كتاب: بدء الخلق، باب: خمس من الدواب فواسق يقتلن في الحرم.\n(^٣) انظر: \"سنن أبي داود\" (٣٨٢). وقال الألباني في \"صحيح أبي داود\" ٢/ ٢٣٣: إسناده صحيح على شرط البخاري.","vol":"4","page":249},{"text":"موسى بن سعيد، عن أحمد بن شبيب؛ وقال: رواه البخاري بلا سماع.\nوقال الإسماعيلي: ليس في حديث البخاري، تبول وهو كما قَالَ. وإن كان وقع في بعض نسخ البخاري.\nإذا عرفت ذَلِكَ فالكلام عليه من أوجه:\nأحدها: في التعريف بمن بقي من رواته:\nحمزة بن عبد الله هو ابن عمر تابعي ثقة إمام (^١).\nوأحمد بن شبيب (^٢) شيخ البخاري، ولم يخرج له غيره، وهو بصري نزل مكة. مات بعد المائتين (^٣).\nووالده (خ. س) خرج له النسائي أيضًا، وهو صدوق (^٤).\n_________\n(^١) حمزة بن عبد الله بن عمر بن الخطاب القرشي.\nقال أحمد بن عبد الله العجلي: مدني تابعي ثقة. وذكره ابن حبان في \"الثقات\". قال محمد بن عثمان بن أبي شيبة، عن علي بن المديني. سمعت يحيى بن سعيد يقول: فقهاء أهل المدينة اثنا عشر، فذكره فيهم. انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٤٧ (١٧٨)، \"معرفة الثقات\" ١/ ٣٢٢ (٣٥٨)، \"الجرح والتعديل\" ٣/ ٢١٢ (٩٣٠)، \"تهذيب الكمال\" ٧/ ٣٣٠ (١٥٠٧).\n(^٢) أحمد بن شبيب بن سعيد الحبطي.\nقال أبو حاتم: ثقة صدوق. وروى له أبو داود في كتاب \"الناسخ والمنسوخ\"، وفي \"حديث مالك\"، والنسائي. انظر: \"الجرح والتعديل\" ٢/ ٥٤ (٧٠)، \"تهذيب الكمال\" ١/ ٣٢٧ (٤٧)، \"إكمال تهذيب الكمال\" ١/ ٥٤ (٥٣).\n(^٣) ورد بهامش (س) ما نصه: سنة ٢٢٩ قاله في \"الكاشف\".\nثم بلغ في الثالث والأربعين له مؤلفه.\n(^٤) شبيب بن سعيد التميمي الحبطي: أبو سعيد البصري.\nروى عن أبان بن تغلب، وشعبة بن الحجاج. وروى عنه: ابنه أحمد بن شبيب، وعبد الله بن وهب. قال علي بن المديني: ثقة. وقال أبو زرعة: لا بأس به. وقال أبو حاتم: صالح الحديث لا بأس به. وقال النسائي: ليس به بأس. =","vol":"4","page":250},{"text":"ثانيها:\nقَالَ ابن بطال: فيه أن الكلب طاهر؛ لأن إقبالها وإدبارها في الأغلب أن تجر فيه أنوفها وتلحس فيه الماء وفُتات الطعام؛ لأنه كان مبيت الغرباء والوفود وكانوا يأكلون فيه، وكان مسكن أهل الصفة، ولو كان الكلب نجسًا لمنع من دخول المسجد؛ لاتفاق المسلمين على أن الأنجاس تجنب المساجد، قَالَ تعالى: ﴿إِنَّمَا اَلمُشْركُونَ نَجَسٌ فَلَا يَقرَبُراْ المَسجِدَ اَلحَرَامَ﴾ [التوبة: ٢٨].\nقَالَ: وقوله: (تقبل وتدبر) يدل على تكررها على ذَلِكَ، وتركهم لها يدل على أن لا نجاسة فيها؛ لأنه ليس في حي نجاسة، هذا كلامه (^١)، وقد سلف الجواب عنه.\nثالثها:\nقوله: (فَلَمْ يَكُونُوا يَرُشُّونَ شَيْئًا مِنْ ذَلِكَ.) يريد -كما قَالَ ابن التين- أن الرش طهور لما يشك فيه، وإذ لم يرشوا دل على أنه غير نجس.\nوأما الداودي فإنه أورد هذا الحديث في \"شرحه\" بلفظ: (يرتقبون) بدل (يرشون) ثم فسره بأن معناه: لا يخافون ولا يختشون. قال: ومنه قوله تعالى: ﴿خَآئِفًا يَتَرَقَّبُ﴾ [القصص: ١٨]، ونقله عنه ابن التين ولم يعترض عليه وهو غريب، والظاهر أنه تحريف وما أحسن قول المنذري: إن المعنى أنها كانت تبول خارج المسجد من\n_________\n= روى له البخاري وأبو داود في \"الناسخ والمنسوخ\". وذكره ابن حبان في \"الثقات\".\nانظر: \"التاريخ الكبير\" ٤/ ٢٣٣ (٢٦٢٨)، \"الجرح والتعديل\" ٤/ ٣٥٩ (١٥٧٢)، \"الثقات\" ٨/ ٣١٠، \"الكامل في ضعفاء الرجال\" ٥/ ٤٧ (٨٩١)، \"تهذيب الكمال\" ١٢/ ٣٦٠ - ٣٦٢ (٢٦٩٠)، \"تهذيب التهذيب\" ٢/ ١٥٠ - ١٥١.\n(^١) انظر: \"شرح ابن بطال\" ١/ ٢٦٨.","vol":"4","page":251},{"text":"مواطنها وتقبل وتدبر في المسجد عابرة، إذ لا يجوز أن تترك الكلاب تقتات في المسجد حتى تمتهنه وتبول فيه وإنما كان إقبالها وإدبارها في أوقات ما ولم يكن على المسجد أبواب تمنع من العبور فيه.\nوأما الحديث الرابع -وهو حديث عدي- فالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في البيوع (^١) والصيد والذبائح (^٢). وأخرجه مسلم والجماعة في الصيد (^٣)، واشتهر عن عدي، وعن عامر الشعبي.\nوابن أبي السفر اسمه عبد الله بن أبي السَّفَر -بفتح السين والفاء- سعيد بن يُحْمد. ويقال: أحمد الهمداني الكوفي.\nقَالَ أحمد وابن معين: ثقة، أخرجوا له خلا الترمذي (^٤).\nثانيها:\nسؤال عدي - ﵁ - يحتمل أن يكون لطلب معرفة الحكم قبل الإقدام\n_________\n(^١) سيأتي برقم (٢٠٥٤).\n(^٢) سيأتي برقم (٥٤٧٥ - ٥٤٧٧) ورقم (٥٤٨٣ - ٥٤٨٧).\n(^٣) \"صحيح مسلم\" (١٩٢٩) باب: الصيد بالكلاب المعلمة، \"سنن أبي داود\" (٢٨٤٧ - ٢٨٥١)، \"سنن الترمذي\" (١٤٦٥)، (١٤٧٠)، \"سنن النسائي\" ٧/ ١٨٩ - ١٨١، \"سنن ابن ماجه\" (٣٢٠٨).\n(^٤) عبد الله بن أبي السفر، واسمه سعيد بن يحمد، ويقال: ابن أحمد.\nقال عبد الله بن أحمد بن حنبل عن أبيه، وإسحاق بن منصور عن يحيى بن معين: ثقة. وكذلك قال النسائي. وذكره ابن حبان في كتاب: \"الثقات\".\nانظر: \"التاريخ الكبير\" ٥/ ١٠٥ (٣٠٦)، \"الثقات\" لابن حبان ٢/ ٣٢ (٨٩٦)، \"تهذيب الكمال\" ١٥/ ٤١ (٣٣٠٨).","vol":"4","page":252},{"text":"عليه، ولا شك أنه لا يجوز الإقدام على الفعل إلا بعد معرفة الجواز، ويحتمل أن يكون علم أصل الإباحة، فسأل عن أمور اقتضت عنده الشك في بعض الصور، أو قام مانع من الإباحة التي علم أصلها.\nثالثها:\nلم يذكر في هذِه الرواية ما سأل عنه، لكن سياق الجواب دال أنه سأل عن صيد الكلب.\nرابعها:\nفي جواز الاصطياد بالكلب المعلم، ولا نعلم فيه خلافًا، ولم يذكر حكم غير المعلم؛ لأنه لم يسأله عدي عنه وإن كان يوجد من تقييده - ﷺ - بالمعلم نفي الحكم عن غيره.\nخامسها:\nيدخل تحت قوله - ﷺ -: \"إذا أرسلت كلبك\" مطلق الكلاب، واستثنى الإمام أحمد الكلب الأسود من الجواز، ونحوه عن الحسن البصري وإسحاق وقتادة والفارسي (^١) من أصحابنا (^٢).\nسادسها:\nلم يذكر فيه التسمية وهي في طريق آخر من حديث عدي، وإن كانت في آخره مذكورة.\nوقد اختلف العلماء في شرطها، ومذهبنا أنها سنة؛ خلافًا للظاهرية، وهو الصحيح عن أحمد، وقال أبو حنيفة ومالك والثوري\n_________\n(^١) ورد بهامش (س): يعني: أبا علي.\n(^٢) انظر: \"المغني\" ١٣/ ٢٦٧.","vol":"4","page":253},{"text":"وجماعة: إن تركها سهوًا حلت الذبيحة، وإن تركها عمدًا فلا (^١).\nسابعها:\nمقتضى الحديث عدم الفرق بين كون المعلم تحل ذكاته أم لا، وذكر ابن حزم في \"محلاه\" (^٢) عن قوم اشتراط كونه ممن تحل ذكاته فقال: وقال قوم: لا يؤكل صيد جارح علمه من لا يحل أكل ما ذكى.\nوروي في ذَلِكَ آثارًا منها: عن يحيى بن عاصم، عن علي أنه كره صيد باز المجوسي وصقره وصيده. ومنها: عن أبي الزبير، عن جابر قَالَ: لا نأكل صيد المجوسي ولا ما أصاب سهمه. ومنها عن خصيف قَالَ: قَالَ ابن عباس: لا تأكل ما صدت بكلب المجوسي، وإن سميت؛ فإنه من تعليم المجوسي قَالَ تعالى: ﴿تُعَلِّمُونَهُنَّ مَّمِا عَلَّمَكُمُ اللهُ﴾ [المائدة: ٤]، وجاء هذا القول عن عطاء ومجاهد والنخعي ومحمد بن علي، وهو قول سفيان الثوري (^٣).\nثامنها:\nالحديث ظاهر في اشتراط الإرسال حتى لو استرسل بنفسه يمتنع من أكل صيده، ولو أرسل كلبًا حيث لا صيد فاعترض صيدٌ فأخذه لم يحل على المشهور عندنا، وقيل: يحل (^٤).\nفرع: الصيد حقيقة في المتوحش، فلو استأنس ففيه خلاف للعلماء.\n_________\n(^١) \"حلية العلماء\" ٣/ ٣٦٧، \"تقويم النظر\" ٥/ ١٩، \"المعونة\" ١/ ٤٦٠، \"الهداية\" ٤/ ٣٩٤، \"المغني\" ١٣/ ٢٩٠.\n(^٢) \"المحلى\" ٧/ ٤٧٦.\n(^٣) انظر: \"مصنف ابن أبي شيبة\" ٤/ ٢٤٣ (١٩٦١٥) كتاب: الصيد، باب: في صيد كلب المشرك والمجوسي واليهودي والنصراني.\n(^٤) انظر: \"حلية العلماء\" ٣/ ٣٧٣ - ٣٧٤، \"البيان\" ٤/ ٥٥٤.","vol":"4","page":254},{"text":"تاسعها:\nيؤخذ من الحديث أن من غصب كلبًا واصطاد به أن الصيد للغاصب لا له؛ لأنه لم يرسل كلبه. وقد يستدل به من يقول أن له عملًا بالإضافة (^١).\nعاشرها:\nأجمع المسلمون عَلَى إباحة الاصطياد للاكتساب والحاجة والانتفاع به بالأكل وغيره. واختلفوا فيمن اصطاده للهو فإن فعله ليذكيه، فكرهه مالك، وأجازه الليث وابن عبد الحكم، وإن فعله من غير نية التذكية فهو حرام؛ لأنه فساد في الأرض وإتلاف نفس عبثًا.\nالحادي عشر:\nقوله: \"وإذا أكل فلا تأكل\" صريح في منع ما أكل منه الكلب.\nوفي حديث أبي ثعلبة الخشني في \"سنن أبي داود\" بإسناد حسن: \"كل وإن أكل منه الكلب\" (^٢) وسيأتي -إن شاء الله- الجمع بينهما في بابه (^٣).\n_________\n(^١) انظر: \"الذخيرة\" ٤/ ١٧٤.\n(^٢) \"سنن أبي داود\" (٢٨٥٢)، والحديث ضعفه البيهقي في \"السنن\" ٩/ ٢٣٨. وقال: إن صح وهو في الصحيحين وليس فيه ذكر الأكل. وقال الذهبي في \"الميزان\" ٢/ ٢٠٨: وهذا حديث منكر. وقال الألباني في \"ضعيف أبي داود\" ١٠/ ٣٨٥: إسناده ضعيف ومتنه منكر.\n(^٣) سيأتي برقم (٥٤٧٥ - ٥٤٧٧) كتاب: الذبائح والصيد.","vol":"4","page":255},{"text":"<span data-type='title' id=toc-337>٣٤ - باب مَنْ لَمْ يَرَ الوُضُوءَ إِلَّا مِنَ المَخْرَجَيْنِ، مِنَ القُبُلِ وَالدُّبُرِ</span>\nوَقَوْلِ اللهِ تَعَاْلَى: ﴿أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ﴾ [المائدة: ٦]، وَقَالَ عَطَاءٌ: فِيمَنْ يَخْرُجُ مِنْ دُبُرِهِ الدُّودُ، أَوْ مِنْ ذَكَرِهِ نَحْوُ القَمْلَةِ يُعِيدُ الوُضُوءَ. وَقَالَ جَابِرُ بْنُ عَبْدِ اللهِ: إِذَا ضَحِكَ فِي الصَّلَاةِ أَعَادَ الصَّلَاةَ، وَلَمْ يُعِدِ الوُضُوءَ. وَقَالَ الحَسَنُ: إِنْ أَخَذَ مِنْ شَعَرِهِ وَأَظْفَارِهِ أَوْ خَلَعَ خُفَّيْهِ؛ فَلَا وُضُوءَ عَلَيْهِ.\nوَقَالَ أَبُو هُرَيْرَةَ: لَا وُضُوءَ إِلَّا مِنْ حَدَثٍ. وَيُذْكَرُ عَنْ جَابِرٍ أَنَّ النَّبيِّ - ﷺ - كانَ فِي غَزْوَةِ ذَاتِ الرِّقَاعِ، فَرُمِيَ رَجُلٌ بِسَهْمٍ، فَنَزَفَهُ الدَّمُ، فَرَكَعَ وَسَجَدَ، وَمَضَى فِي صَلَاتِهِ. وَقَالَ الحَسَنُ: مَا زَالَ المُسْلِمُونَ يُصَلُّونَ فِي جِرَاحَاتِهِمْ. وَقَالَ طَاوُسٌ وَمُحَمَّدُ بْنُ عَلِيِّ وَعَطَاءٌ وَأَهْلُ الحِجَازِ: لَيْسَ فِي الدَّمِ وُضُوءٌ. وَعَصَرَ ابن عُمَرَ بَثْرَةً فَخَرَجَ مِنْهَا الدَّمُ، وَلَمْ يَتَوَضَّأْ. وَبَزَقَ ابن أَبِي أَوْفَى دَمًا فَمَضَى فِي صَلَاتِهِ. وَقَالَ ابن عُمَرَ وَالْحَسَنُ، فِيمَنْ يَحْتَجِمُ: لَيْسَ عَلَيْهِ إِلَّا غَسْلُ مَحَاجِمِهِ.\n\n١٧٦ - حَدَّثَنَا آدَمُ بْن أَبِي إِيَاسٍ قَالَ: حَدَّثَنَا ابن أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الَمقْبرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يَزَالُ العَبْدُ فِي صلَاةٍ مَا كَانَ فِي المَسْجِدِ يَنْتَظِرُ الصَّلَاةَ، مَا لَمْ يُحْدِثْ\". فَقَالَ رَجُلٌ أَعْجَمِيٌّ: مَا الَحدَثُ يَا أَبَا هُرَيْرَةَ؟ قَالَ: الصَّوْتُ. يَعْنِي: الضَّرْطَةَ [٤٤٥، ٤٧٧، ٦٤٧، ٦٤٨، ٦٥٩، ٢١١٩، ٣٢٢٩، ٤٧١٧ - مسلم: ٣٦٢ - فتح: ١/ ٢٨٢]\n\n١٧٧ - حَدَّثَنَا أَبُو الوَلِيدِ قَالَ: حَدَّثَنَا ابن عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عَبَّادِ بْنِ تَمِيمٍ،","vol":"4","page":256},{"text":"عَنْ عَمِّهِ، عَنِ النَّبيِّ، قَالَ: \"لَا يَنْصَرِفْ حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\". [انظر: ١٣٧ - مسلم: ٣٦١ - فتح: ١/ ٢٨٣]\n\n١٧٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ مُنْذِرٍ أَبِي يَعْلَى الثّوْرِيِّ، عَنْ مُحَمَدٍ ابن الَحنَفِيَّةِ قَالَ: قَالَ عَليٌّ: كُنْتُ رَجُلًا مَذَّاءً، فَاسْتَحْيَيتُ أَنْ أَسْأَلَ رَسُولَ اللهِ - ﷺ -، فأَمَرْتُ الِمقْدَادَ بْنَ الأَسْوَدِ فَسَأَلهُ، فَقَالَ: \"فِيهِ الوُضُوءُ\". وَرَوَاهُ شُعْبَةُ، عَنِ الأَعْمَشِ. [انظر: ١٣٢ - مسلم: ٣٠٣ - فتح: ١/ ٢٨٣]\n\n١٧٩ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، أَنَّ عَطَاءَ بْنَ يَسَارٍ أَخْبَرَهُ، أنَّ زَيْدَ بْنَ خَالِدٍ أَخْبَرَهُ أَنَّهُ سَأَلَ عُثْمَانَ بْنَ عَفَّانَ - ﵁ -، قُلْتُ: أَرَأَيْتَ إِذَا جَامَعَ فَلَمْ يُمْنِ؟ قَالَ عُثْمَانُ: يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَّلَاةِ، وَيَغْسِلُ ذَكَرَهُ. قَالَ عُثْمَانُ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -، فَسَأَلْتُ عَنْ ذَلِكَ عَلِيًّا، وَالزُّبَيْرَ، وَطَلْحَةَ، وَأُبَيَّ بْنَ كَعْبٍ - ﵃ -، فَأَمَرُوهُ بِذَلِكَ. [٢٩٢ - مسلم: ٣٤٧ - فتح: ١/ ٢٨٣]\n\n١٨٠ - حَدَّثَنَا إِسْحَاقُ قَالَ: أَخْبَرَنَا النَّضْرُ قَالَ: أَخْبَرَنَا شُعْبَةُ، عَنِ الَحكَمِ، عَنْ ذَكْوَانَ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيد الُخدْرِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - أَرْسَلَ إِلَى رَجُلٍ مِنَ الأَنْصَارِ، فَجَاءَ وَرَأْسهُ يَقْطُرُ، فَقَالَ النَّبيُّ - ﷺ -: \"لَعَلَّنَا أَعْجَلْنَاكَ؟ \". فَقَالَ: نَعَمْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أُعْجِلْتَ أَوْ قُحِطْتَ فَعَلَيْكَ الوُضُوءُ\". تَابَعَهُ وَهْبٌ قَالَ: حَدَّثَنَا شُعْبَةُ.\nقَالَ أَبُو عَبْدِ اللهِ: وَلَمْ يَقُلْ غُنْدَرٌ وَيَحْيَى، عَنْ شُعْبَةَ: \"الْوُضُوءُ\". [مسلم: ٣٤٥ - فتح: ١/ ٢٨٤]\nوَقَوْلِ اللهِ تَعَالَى: ﴿أَوْ جَآءَ أَحَدٌ مِنكُم مِّنَ اَلْغَائِطِ﴾ قد أسلفنا في باب: لا تستقبل القبلة بغائط ولا بول (^١)، أن الغائط أصله المكان المطمئن من الأرض، كانوا ينتابونه للحاجة، ثم استعمل للخارج وغلب على الحقيقة الوضعية فصار حقيقة عرفية، لكن لا يقصد به\n_________\n(^١) سلف برقم (١٤٤).","vol":"4","page":257},{"text":"إلا الخارج من الدبر فقط، وقد يقصد به ما يخرج من القبل أيضًا، وقد قام الإجماع على إلحاقه بالغائط في النقض، والريح ملحق بهما بالأحاديث الصحيحة، منها: حديث عبد الله بن زيد: \"حتى تسمع صوتًا أو تجد ريحًا\" (^١).\nقَالَ ابن المنذر: أجمعوا أنه ينقض خروج الغائط من الدبر، والبول من القبل، والريح من الدبر، والذي. قَالَ: ودم الاستحاضة ينقض في قول عامة العلماء الأربعة (^٢).\nقَالَ: واختلفوا في الدود يخرج من الدبر، فكان عطاء بن أبي رباح والحسن وحماد بن أبي سليمان وأبو مجلز والحكم وسفيان الثوري والأوزاعي وابن المبارك والشافعي وأحمد وإسحاق وأبو ثور يرون منه الوضوء (^٣).\nوقال قتادة ومالك: لا وضوء فيه (^٤). وروي ذَلِكَ عن النخعي (^٥).\nوقال مالك: لا وضوء في الدم يخرج من الدبر (^٦). هذا آخر كلامه.\nونقل أصحابنا عن مالك: أن النادر لا ينقض، والنادر كالمذي يدوم لا بشهوة، فإن كان بها فليس بنادر (^٧).\n_________\n(^١) سيأتي برقم (١٧٧) كتاب: الوضوء، باب: من لم ير الوضوء إلا من المخرجين من القبل والدبر.\n(^٢) انظر: \"الإجماع\" لابن المنذر ص ٢٩ - ٣٠.\n(^٣) انظر: \"البيان\" ١/ ٧٢ - \"المغني\" ١/ ٢٣٠.\n(^٤) انظر: \"المصنف\" لعبد الرزاق ١/ ١٦٢ (٦٢٩)، \"المدونة\" ١/ ١٠.\n(^٥) رواه عبد الرزاق ١/ ١٦٣ (٦٣٠)، ابن أبي شيبة في \"مصنفه\" ١/ ٤٣ (٤١٧).\n(^٦) \"الموطأ\" ١/ ٢٤٠ باب: وضوء النائم.\n(^٧) انظر: \"المدونة\" ١/ ١١ - \"المعونة\" ١/ ٤٥ - \"الكافي\" ص ١٠.","vol":"4","page":258},{"text":"وكذا نقله ابن بطال عنه؛ فقال: وعند مالك أن ما خرج من المخرجين معتادًا ناقض، وما خرج نادرًا على وجه المرض لا ينقض الوضوء، كالاستحاضة وسلس البول والمذي والحجر والدود والدم (^١).\nوقال أبو محمد بن حزم: المذي والبول والغائط من أي موضع خرجوا من الدبر والإحليل والمثانة أو البطن، وغير ذَلِكَ من الجسد أو من الفم ناقض للوضوء؛ لعموم أمره - ﷺ - بالوضوء منها ولم يخص موضعًا دون موضع، وبه قَالَ أبو حنيفة وأصحابه: قَالَ تعالى: ﴿أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ اَلْغَآئطِ﴾ [المائدة: ٦]، وقد يكون خروج الغائط والبول من غير المخرجين. وقال داود: لا ينقض النادر وإن دام إلا المذي للحديث (^٢).\nواحتج لمن قَالَ: (لا ينقض النادر) بقوله - ﷺ -: \"لا وضوء إلا من صوت أو ريح\" (^٣) حديث صحيح، صححه الترمذي من طريق أبي هريرة، وبحديث صفوان بن عسال الصحيح، لكن من غائط وبول ونوم (^٤)، ولأنه نادر فلم ينقض كالقيء وكالمذي.\nواحتج أصحابنا بحديث علي الآتي في الباب في المذي (^٥).\n_________\n(^١) انظر: \"بشرح ابن بطال\" ١/ ٢٧٣.\n(^٢) انظر: \"المحلى\" ١/ ٢٣٢، \"البناية\" ١/ ١٩٤ - ١٩٧.\n(^٣) \"سنن الترمذي\" (٧٤). وقال: هذا حديث حسن صحيح. وقال الألباني في \"صحيح الترمذي\": صحيح.\n(^٤) رواه الترمذي (٣٥٣٥). وقال: هذا حديث حسن صحيح. والنسائي ١/ ٩٨، والحميدي ٢/ ١٣٠ (٩٠٥)، وأبو نعيم ٧/ ٣٠٨، وابن حبان ٤/ ١٤٩ - ١٥٠ (١٣٢١)، والبيهقي في \"المعرفة\" ٢/ ١٠٩ - ١١٠ (١٩٩٩). وقال الألباني في صحيحي الترمذي والنسائي: حسن.\n(^٥) سيأتي برقم (١٧٨) كتاب: الوضوء، باب: من لم ير الوضوء إلا من المخرجين.","vol":"4","page":259},{"text":"وعن ابن مسعود وابن عباس قالا: في الودي الوضوء. رواه البخاري (^١)؛ ولأنه خارج من السبيل فنقض كالريح والغائط؛ ولأنه إذا وجب الوضوء بالمعتاد الذي تعم به البلوى فغيره أولى.\nوالجواب عن حديث: \"لا وضوء إلا من صوت أو ريح\" أنا أجمعنا على أنه ليس المراد به حصر ناقض الوضوء في ذَلِكَ، بل المراد نفي وجوب الوضوء بالشك في خروج الريح.\nوأما حديث صفوان فيبينُ فيه جواز المسح ونقض ما يمسح بسببه، ولم يقصد بيان جميع النواقض، ولهذا لم يستوفها، ألا تراه لم يذكر الريح وزوال العقل وهما مما ينقض بالإجماع.\nوأما القيء فلأنه من غير السبيل فلم ينقض كالريح.\nوأما سلس المذي فللضرورة، ولهذا نقول: هو محدث، ولا يجمع بين فرضين، ولا يتوضأ قبل الوقت.\nواحتج بعض أصحابنا بحديث: \"الوضوء مما خرج\" وهو خبر رواه البيهقي عن علي وابن عباس، وروي مرفوعًا، ولا يثبت (^٢).\nوقال أبو حنيفة: لا ينقض خروج الريح من قبل الرجل والمرأة (^٣).\nووافقنا أحمد على النقض به.\nقَالَ البخاري: وَقَالَ عَطَاءٌ فِيمَنْ يَخْرُجُ مِنْ دُبُرِهِ الدُّودُ، أَوْ مِنْ ذَكَرِهِ\n_________\n(^١) لم أجده عند البخاري لكن رواه عبد الرزاق ١/ ١٥٩ (١٦٠)، وابن المنذر في \"الأوسط\" ١/ ١٣٥، البيهقي ١/ ١١٥ عن ابن عباس، ورواه البيهقي ١/ ١١٥ عن ابن مسعود.\n(^٢) \"السنن الكبرى\" للبيهقي ١/ ١١٦ (٥٦٨) كتاب: الطهارة، باب: الوضوء من الريح يخرج من أحد السبيلين.\n(^٣) انظر: \"البناية\" ١/ ١٩٤.","vol":"4","page":260},{"text":"نَحْوُ القَمْلَةِ: يُعِيدُ الوُضُوءَ.\nهذا أسنده ابن أبي شيبة في \"مصنفه\" بإسناده الصحيح فقال: حَدَّثنَا\nحفص بن غياث، عن ابن جريج، عن عطاء فذكره (^١)، وقد أسلفناه عن حكاية ابن المنذر أيضًا (^٢).\nقَالَ البخاري: (وَقَالَ جَابِرُ بْنُ عَبْدِ اللهِ: إِذَا ضَحِكَ فِي الصَّلَاةِ أَعَادَ الصَّلَاةَ، وَلَمْ يُعِدِ الوُضُوءَ).\nوهذا الأثر رواه البيهقي في \"المعرفة\" من حديث إبراهيم بن عبد الله، ثنا وكيع، عن الأعمش، عن أبي سفيان: سئل جابر، فذكره.\nقَالَ: ورواه أبو شيبة قاضي واسط، عن يزيد أبي خالد، عن أبي سفيان مرفوعًا.\nواختلف عليه في متنه، والموقوف هو الصحيح ورفعه ضعيف (^٣).\nقُلْتُ: لا جرم، اقتصر البخاري على الوقف، وكذا قَالَ الدارقطني عن أبي بكر النيسابوري: هذا حديث منكر، والصحيح عن جابر خلافه، وفي لفظ عن جابر: لا يقطع التبسم الصلاة حتى يقرقر (^٤).\nقَالَ البيهقي: وروينا عن عبد الله بن مسعود، وأبي موسى الأشعري، وأبي أمامة الباهلي ما يدل على ذَلِكَ، وهو قول الفقهاء\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٤٣ (٤١٢) كتاب: الطهارات، باب: في إنسان يخرج من دبره الدود.\n(^٢) \"الإجماع\" لابن المنذر ص ٢٩ - ٣٠.\n(^٣) \"معرفة السنن والآثار\" ١/ ٤٣١ (١٢٢٠، ١٢٢٢ - ١٢٢٣) كتاب: الطهارة، باب: الوضوء من الكلام والضحك في الصلاة.\n(^٤) \"سنن الدارقطني\" ١/ ١٧٢، ١/ ١٧٤.","vol":"4","page":261},{"text":"السبعة وقول الشعبي وعطاء والزهري (^١).\nوهو إجماع فيما ذكره ابن بطال وغيره (^٢)، وإنما الخلاف في نقض الوضوء به، فذهب مالك والليث والشافعى إلى أنه لا ينقض الوضوء.\nوذهب النخعي والحسن إلى أنه نقض (^٣).\nوبه قَالَ أبو حنيفة وأصحابه والثوري والأوزاعي.\nوحجة من لم يره حَدَثًا أنه لما لم يكن حدثًا في غير الصلاة لم يكن حدثًا فيها (^٤).\nوحديث أبي المليح، عن أبيه وأنس وعمران وأبي هريرة ضعفها كلها الدارقطني، وقال: إنه يدور على أبي العالية -يعني مرسلًا (^٥) - وهو الصواب.\nقال البخاري: (وَقَالَ الحَسَنُ: إِذا أَخَذَ مِنْ شَعَرِهِ أُو أَظْفَارِهِ أَوْ خَلَعَ خُفيْهِ؛ فَلَا وُضُوءَ عَلَيْهِ).\nهذا أسنده ابن أبي شيبة بإسناد صحيح عن هشيم، نا يونس عنه وذكره أيضًا عن الحكم وعطاء وسعيد بن جبير وأبي وائل وابن عمر، وعن علي ومجاهد وحماد: يعيد الوضوء (^٦).\nوعن إبراهيم: يجري عليه الماء (^٧).\n_________\n(^١) \"معرفة السنن والآثار\" ١/ ٤٣١ (١٢٢٤).\n(^٢) انظر: \"بشرح ابن بطال\" ١/ ٢٧٤.\n(^٣) انظر: \"الأوسط\" ١/ ٢٢٦.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ١٦١ - ١٦٢، \"الإفصاح\" ١/ ١٤٥، \"بدائع الصنائع\" ١/ ٣٢، \"المجموع\" ٢/ ٧٠ - ٧١.\n(^٥) \"سنن الدارقطني\" ١/ ١٦٢ - ١٦٥ (٤٦٢، ١١، ١٢).\n(^٦) \"مصنف ابن أبي شيبة\" ١/ ١٧١.\n(^٧) رواه عبد الرزاق ١/ ١٢٦ (٤٦٣)، \"مصنف ابن أبي شيبة\" ١/ ١٧٠ (١٩٦٣).","vol":"4","page":262},{"text":"قَالَ ابن بطال: ما ذكره عن الحسن هو قول أهل الحجاز والعراق، وروي عن أبي العالية والحكم وحماد ومجاهد إيجاب الوضوء في ذَلِكَ (^١).\nوقال عطاء والشافعي والنخعي: يمسه الماء (^٢).\nوأما من خلع نعليه بعد المسح عليهما ففيه أربعة أقوال:\nأحدها: استئناف الوضوء من أوله، وبه قَالَ مكحول وابن أبي ليلى والزهري (^٣) والأوزاعي وأحمد وإسحاق والشافعي في القديم (^٤).\nثانيها: يغسل رجليه مكانه، فإن لم يفعل استانف الوضوء. وبه قَالَ مالك والليث.\nثالثها: يغسلهما إذا أراد الوضوء. وبه قَالَ الثوري وأبو حنيفة والشافعي في الجديد والمزني وأبو ثور (^٥).\nرابعها: لا شيء عليه يصلي كما هو. وهو قول الحسن (^٦) وقتادة،\n_________\n(^١) انظر: \"بشرح ابن بطال\" ١/ ٢٧٥.\n(^٢) \"مصنف عبد الرزاق\" ١/ ١٢٦، \"مصنف ابن أبي شيبة\" ١/ ١٧٠ (١٩٦٠).\n(^٣) \"مصنف ابن أبي شيبة\" ١/ ١٧٠ (١٩٦٢).\n(^٤) انظر \"المغني\" ١/ ٣٦٧.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ١٤٠.\n(^٦) ورد تعليقًا بهامش الأصل: قول الحسن ومن معه هو الذي أجازه النووي في \"شرح المهذب\"، وهو وجه حكاه الأستاذ أبو إسحاق الإسفراييني في مصنف له في أصول الفقه كذا كلام في رأيته المؤلف قَالَ: وهو غريب نقلًا فجاز دليلًا. انتهى.\nوقد رأيت حديثا في \"أحكام عبد الحق\" ولعلها الوسطى عن عبد الرزاق في \"مصنفه\"، ثنا معمر، عن يزيد بن أبي زياد، عن أبي ظبيان الجنبي قال: رأيت عليًّا بال قائمًا حتى أرغى، ثم توضأ ومسح على نعليه، ثم دخل المسجد فخلع نعليه وجعلهما في كمه، ثم صلى. قال معمر: وأخبرني زيد بن أسلم عن عطاء بن يسار، عن ابن عباس، عن النبي - ﷺ - بمثل صنيعه هذا. اهـ. و[انظر: \"المجموع\" ١/ ٥٧٧، =","vol":"4","page":263},{"text":"وروي مثله عن النخعي (^١).\nقَالَ البخاري: (وَقَالَ أَبُو هُرَيْرَةَ: لَا وُضُوءَ إِلَّا مِنْ حَدَثٍ).\nقد أسلفه مرفوعًا بنحوه من حديثه في باب: لا تقبل صلاة بغير طهور (^٢)، وحديثه السالف قريبًا: \"لا وضوء إلا من صوت أو ريح\" بمعناه ورواه أبو عبيد في كتاب \"الطهور\" بلفظ: \"لا وضوء إلا من حَدَثٍ أو صوتٍ أو ريحٍ\" (^٣).\nقَالَ البخاري: (وَيُذْكَرُ عَنْ جَابِرٍ، أَنَّ النَّبِيَّ - ﷺ - كَانَ فِي غَزْوَةِ ذَاتِ الرِّقَاعِ فَرُمِيَ رَجُلٌ بِسَهْمٍ، فَنَزَفَهُ الدَّمُ، فَرَكَعَ وَسَجَدَ، وَمَضَى فِي صَلَاتِهِ).\nوهذا قد أسنده أبو داود، وصححه ابن حبان من حديث ابن إسحاق قَالَ: حَدَّثَني صدقة بن يسار، عن عقيل بن جابر، عن أبيه جابر به مطولًا (^٤).\nوالرجل الذي نزفه الدم عباد بن بشر، والنائم المذكور فيه هو عمار بن ياسر، والسورة التي قَالَ: (لم أقطعها): الكهف، كما ذكره ابن بشكوال وغيره. وقيل: الأنصاري: عمارة بن حزم، والمشهور أنه عباد، حكى ذلك المنذري بزيادة أنه جهر بالسورة، عن البيهقي.\n_________\n= \"المصنف\"، لعبد الرزاق ١/ ٢٠١].\n(^١) انظر: \"مصنف عبد الرزاق\" ١/ ١٢٦، \"مصنف ابن أبي شيبة\" ١/ ١٧١.\n(^٢) سبق برقم (١٣٥) كتاب: الوضوء، باب: لا تقبل صلاة بغير طهور.\n(^٣) انظر: \"الطهور\" لأبي عبيد ص ٤٠٤ (٤٠٤) باب: الانصراف في الصلاة للمحدث ووقت وجوبه.\n(^٤) \"سنن أبي داود\" (١٩٨)، \"صحيح ابن حبان\" ٣/ ٣٧٥ (١٠٩٦). وقال الألباني في \"صحيح أبي داود\" ١/ ٣٥٧ (١٩٣): إسناده حسن.","vol":"4","page":264},{"text":"وقوله: (فنزفه الدم). أي: سال دمه كله. قَالَ ابن التين: كذا رويناه، والذي عند أهل اللغة نُزِفَ دَمُهُ، أي: سال كله، على ما لم يسم فاعله، وضبط هذا في بعض الكتب بفتح الزاي والنون. كذا ذكره.\nوفي \"المحكم\": أَنْزَفَتْ هي: نُزِحت، يعني: البئر (^١). وقال ابن جني: نَزَفْتُ البئر وأَنَزفَت هي. جاء مخالفًا للعادة. وقال ابن طريف: تميم تقول: أنزفت، وقيس: نزفت: رجع، ونَزَفه الحجام يَنزِفُهُ وَينْزُفُه: أخرج دمه كله. والنُّزْفُ: الضعف الحادث عن ذَلِكَ. ونَزَفَهُ الدَّمُ، وإن شئتَ قُلْتَ: أنزفه.\nوحكى الفراء: أنزفت البئر: ذهب ماؤها. وفي \"الصحاح\": ينزفه الدم: إذا خرج منه دم كثير حتى يضعف فهو نزيف ومنزوف (^٢).\nفائدة:\nغزوة ذات الرقاع كانت في الثانية من سني الهجرة، وذكرها البخاري بعد خيبر مستدلًا بحضور أبي موسى فيها (^٣)، وأنهم لما نقبت أقدامهم لفوا عليها خرقًا؛ فسميت ذات الرقاع. وسيأتي بسط ذَلِكَ في موضعه.\nقَالَ البخاري: (وَقَالَ الحَسَنُ: مَا زَالَ المُسْلِمُونَ يُصَلُّونَ فِي جِرَاحَاتِهِمْ).\nروى ابن أبي شيبة، عن هشيم، عن يونس، عن الحسن أنه كان\n_________\n(^١) \"المحكم\" ٩/ ٥١.\n(^٢) \"الصحاح\" ٤/ ١٤٣١، مادة (نزف).\n(^٣) ورد بهامش (س): وجه استدلال البخاري بحضور أبي موسى؛ لأن أبا موسى جاء وأصحاب الشعبي وجعفر وأصحابه وهم وصلوا بعد الانصراف من خيبر، وكان قد جاء رسول الله - ﷺ - قبل الهجرة، وأسلم ثم هاجر إلى الحبشة.","vol":"4","page":265},{"text":"لا يرى الوضوء من الدم إلا ما كان سائلًا (^١).\nقَالَ البخاري: وَقَالَ طَاوُسٌ وَمُحَمَّدُ بْنُ عَلِيٍّ وَعَطَاءٌ وَأَهْلُ الحِجَازِ: لَيْسَ فِي الدَّمِ وُضُوءٌ.\nوهذا رواه ابن أبي شيبة عن عبيد الله بن موسى، عن حنظلة، عن\nطاوس أنه كان لا يرى في الدم السائل وضوءًا يغسل عنه الدم ثم حسبه.\nوحكي نحو هذا عن سعيد بن المسيب، وكذا عن أبي قلابة وسعيد بن جبير وجابر وأبي هريرة (^٢).\nقَالَ ابن بطال: حديث جابر السالف يَدُل على أن الرعاف والدم لا ينقضان الوضوء، وهو قول أهل الحجاز، ورد على أبي حنيفة، وفي الحجامة عند أبي حنيفة وأصحابه الوضوء، وهو قول أحمد بن حنبل.\nوعند ربيعة ومالك والليث وأهل المدينة: لا وضوء عن الحجامة، وهو قول الشافعي، وأبي ثور، وقالوا: ليس في الحجامة إلا غسل مواضعها فقط (^٣).\nوقال الليث: يجزئ أن يمسحه ويصلي ولا يغسله.\nوسائر ما ذكره البخاري في الباب من أقوال الصحابة والتابعين، أنه لا وضوء في الدم والحجامة؛ مطابق للترجمة أنه لا وضوء في غير\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ١٢٧ (١٤٥٩).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ١٢٧ (١٤٦٤)، ١/ ١٢٨ (١٤٦٥ - ١٤٦٦، ١٤٧٠، ١٤٧١، ١٤٧٤).\n(^٣) انظر: \"المبسوط\" ١/ ٧٦ - ٧٧، \"مختصر خلافيات البيهقي\" ١/ ٢٩٨ - ٣١٦، \"البناية\" ١/ ١٩٧ - ٢٠١، \"المغني\" ١/ ٢٤٧ - ٢٤٩، \"الذخيرة\" ١/ ٢٣٦، \"البيان\" ١/ ١٩٢ - ١٩٣.","vol":"4","page":266},{"text":"المخرجين، وكذلك أحاديث الباب حجة فيه أيضًا (^١).\nقُلْتُ: فإن كان الدم يسيرًا غير خارج ولا سائل فلا ينقض عند جميعهم، وانفرد مجاهد بالإيجاب من يسير الدم.\nقَالَ البخاري: (وَعَصَرَ ابن عُمَرَ بَثْرَةً فَخَرَجَ مِنْهَا الدَّمُ، وَلَمْ يَتَوَضَّأْ).\nوهذا الأثر أسنده ابن أبي شيبة في \"مصنفه\" بإسناده الصحيح عن عبد الوهاب، ثنا سليمان التيمي عن بكر قَالَ: رأيت ابن عمر عصر بثرة في وجهه، فخرج منها شيء من دم فحكه بين إصبعيه، ثم صلى ولم يتوضأ. ثم روى بإسناده عن سعيد بن المسيب أنه أدخل أصابعه في أنفه فخرج منه دم، فمسحه وصلى ولم يتوضأ (^٢).\nوعن أبي هريرة أنه كان لا يرى بالقطرة والقطرتين من الدم في الصلاة بأسًا. وعن أبي قلابة أنه كان لا يرى بأسًا به، إلا أن يسيل أو يقطر. وعن جابر وأبي سوار العدوي نحوه (^٣).\nوحديث: \"الوضوء من كل دم سائل\" له طرق لا يصح منها شيء (^٤).\n_________\n(^١) انظر: \"بشرح ابن بطال\" ١/ ٢٧٥ - ٢٧٦.\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ١٢٨ (١٤٦٩).\n(^٣) \"مصنف ابن أبي شيبة\" ١/ ١٢٧ - ١٢٨.\n(^٤) رواه الدارقطني ١/ ١٥٦ من طريق يزيد بن خالد، عن يزيد بن محمد، عن عمر بن عبد العزيز، عن تميم الداري. وابن الجوزي في \"التحقيق\" ١/ ١٣٤ (٢٢٠) من طريق الدارقطني، به. قال الدارقطني: عمر بن عبد العزيز لم يسمع من تميم الداري، ويزيد بن خالد ويزيد بن محمد مجهولان. ورواه ابن عدي في \"الكامل\" ١/ ٣١٣ (ترجمة أحمد بن الفرج) من حديث زيد بن ثابت. قال ابن عدي: هذا حديث لا نعرفه إلا من حديث أحمد هذا. وقال ابن حجر في \"الدراية\" ١/ ٣٠: حديث تميم الداري فيه ضعف وانقطاع. وقال الألباني في \"الضعيفة\" (٤٧٠): ضعيف.","vol":"4","page":267},{"text":"قَالَ ابن الحصَّار (^١) في \"تقريب المدارك\": لا يصح في الوضوء من الدم شيء إلا وضوء المستحاضة.\nفائدة:\nالبثرة: خراج صغير. وجمعه بثر. وفي \"الصحاح\" بثر وجهه بالضم والكسر والفتح ثلاث لغات (^٢). قَالَ ابن طريف (^٣): والكسر أفصح.\nقَالَ البخاري: وَبَزَقَ ابن أَبِي أَوْفَى دَمًا فَمَضَى فِي صَلَاتِهِ.\nوهذا رواه ابن أبي شيبة في \"مصنفه\" بإسناده الصحيح، عن عبد الوهاب الثقفي، عن عطاء بن السائب قَالَ: رأيت ابن أبي أوفي بزق دمًا وهو يصلى ثم مضى في صلاته. وعند أبي موسى بزق علقة، ثم روي عن الحسن في رجل بزق فرأى في بُزاقه دمًا، أنه لم ير ذَلِكَ شيئًا حتى يكون عبيطًا.\nوعن ابن سيرين: ربما بزق، فيقول لرجل انظر هل تغير الريق؟ فإن قَالَ تغير، بزق الثانية، فإن كان في الثالثة متغيرًا، فإنه يتوضأ، وإن لم يكن في الثالثة متغيرًا لم ير وضوءًا، وعن إبراهيم والحارث العلكي: إذا غلبت الحمرة البياض توضأ، وعكسه لا يتوضأ. وبزق سالم دمًا أحمر ثم مضمض ولم يتوضأ وصلى.\n_________\n(^١) هو العلامة قاضي الجماعة، أبو المطرف، عبد الرحمن بن أحمد بن سعيد بن محمد بن بشر بن غرسيه، القرطبي المالكي، ابن الحصار. تفقه بأبي عمر الإشبيلي، وروى عن أبيه والإمام أبي محمد الأصيلي. ولي قرطبه سنة سبع وأربعمائة، فأحسن السيرة، لقد كان عالمًا بمذهب مالك مع قوته في علم اللغة والنحو، توفي سنة اثنتين وعشرين وأربعمائة. انظر: \"الصلة\" ٢/ ٣٢٦ - ٣٢٧، \"سير أعلام النبلاء\" ١٧/ ٤٧٤ - ٤٧٥.\n(^٢) \"الصحاح\" ٢/ ٥٨٤، مادة: \"بثر\".\n(^٣) سبق ترجمته في حديث رقم (١٥٥).","vol":"4","page":268},{"text":"وعن حماد: في الرجل يكون على وضوء فيرى الصفرة في البزاق فقال: ليس بشيء إلا أن يكون دمًا سائلًا. وعن سالم والقاسم وسئلا عن الصفرة في البزاق فقالا: دع ما يريبك إلى ما لا يريبك. وعن عامر الشعبي: لا يضره (^١).\nقَالَ البخاري: وَقَالَ ابن عُمَرَ وَالْحَسَنُ فِيمَنْ احتَجِم: لَيْسَ عَلَيْهِ إِلَّا غَسْلُ مَحَاجِمِهِ.\nوهذان رواهما ابن أبي شيبة، قَالَ في \"مصنفه\": حَدَّثنَا ابن نمير، ثنا عبيد الله، عن نافع، عن ابن عمر أنه كان إذا احتجم غسل أثر محاجمه (^٢) -وفي \"المحلى\": غسله بحصاة (^٣) فقط- وحَدَّثنَا حفص، عن أشعث، عن الحسن وابن سيرين أنهما كانا يقولان: يغسل أثر المحاجم.\nوحَدَّثنَا ابن إدريس، عن هشام، عن الحسن ومحمد أنهما كانا يقولان في الرجل يحتجم: يتوضأ ويغسل أثر المحاجم. وحَدَثَنَا عبد الأعلى عن يونس، عن الحسن أنه سئل عن الرجل يحتجم ماذا عليه؟ قَالَ: يغسل أثر محاجمه (^٤).\nولما ذكر ابن بطال في \"شرحه\" أثر ابن عمر والحسن قَالَ: هكذا رواه المستملي وحده بإثبات (إلا) (^٥)، ورواه الكشميهني وأكثر الرواة بغير (إلا)، قَالَ: والمعروف عن ابن عمر والحسن أن عليًّا غسل محاجمه، ذكره ابن المنذر (^٦).\n_________\n(^١) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ١/ ١١٦ - ١١٧ (١٣٢٩ - ١٣٣٦).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٥٩.\n(^٣) \"المحلى\"١/ ٢٥٥.\n(^٤) انظر: \"مصنف ابن أبي شيبة\" ١/ ٤٧.\n(^٥) انظر: \"اليونينية\" ١/ ٤٦.\n(^٦) انظر: \"الأوسط\" لابن المنذر ١/ ١٨٠.","vol":"4","page":269},{"text":"فرواية المستملي هي الصواب (^١).\nقَالَ البخاري ﵀:\nحَدَّثنَا آدَمُ بْنُ أَبِي إِيَاسٍ، ثنا ابن أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يَزَالُ العَبْدُ فِي صَلَاةٍ مَا كَانَ فِي المَسْجِدِ يَنْتَظِرُ الصَّلَاةَ، مَا لَمْ يُحْدِثْ\". فَقَالَ رَجُلٌ أَعْجَمِيٌّ: مَا الحَدَثُ يَا أَبَا هُرَيْرَةَ؟ قَالَ: الصَّوْتُ. يَعْنِي: الضَّرْطَةَ.\nوهذا الحديث رجاله سلف التعريف بهم (^٢).\nوفيه: فضل انتظار الصلاة فإنه في صلاة، وأن من تعاطى أسباب الصلاة يسمى مصليًّا. والبخاري ساقه؛ لأجل تفسير أبى هريرة الحدث بالضرطة، وهو إجماع.\n_________\n(^١) انظر: \"شرح ابن بطَّال\" ١/ ٢٧٢، قلت: قال ابن حجر في \"الفتح\" ١/ ٢٨٢: وقع في رواية الأصيلي وغيره: ليس عليه غسل محاجمه بإسقاط أداة الاستثناء، وهو الذي ذكره الإسماعيلي، وهي في نسختي ثابتة من رواية أبي ذر. وقال الكرماني في \"شرحه\" ٣/ ١٥: فُقِد لفظ (إلا) والنسخة الواجدة هي الصحيحة.\nوقال شيخ الإسلام زكريا الأنصاري في \"منحة الباري\" ١/ ٤٦٧: في نسخة: ليس عليه غسل محاجمه. بإسقاط (إلا). والأولى هي الشائعة.\nوقال العيني في \"عمدة القاري\" ٢/ ٣٥٤: ومقصود ابن بطال والكرماني من تصحيح هذِه الرواية إلزام الحنفية، ولا يصعد ذلك معهم؛ لأن جماعة من الصحابة رأوا وفيه الغسل منهم: ابن عباس وعبد الله بن عمرو وعلي بن أبي طالب، وروته عائشة ﵂، عن النبي - ﷺ -.\nقلت: وواضح من كلام المصنف في تخريج التعليق المذكور يؤيد ثبوت إلا في النص. وهذا التعليق وصله أيضًا البيهقي في \"السنن\" ١/ ١٤٠ عن ابن عمر، وسنده صحيح كما قال الألباني في \"مختصر صحيح البخاري\" ١/ ٨٠. اهـ.\n(^٢) تقدم برقم (١٠).","vol":"4","page":270},{"text":"ثم قَالَ البخاري ﵀:\nحَدَّثنَا أَبُو الوَليدِ، ثنا ابن عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ، عَنِ النَّبيِّ - ﷺ -، قَالَ: \"لَا يَنْصَرِفْ حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\".\nوهذا الحديث ساقه البخاري أيضًا؛ ليبين أن الحدث الصوت أو الريح، وهو إجماع ايضًا وسلف الكلام عليه في باب لا يتوضأ من الشك حتى يستيقن (^١).\nوأبو الوليد: هو هشام بن عبد الملك الطيالسي سلف.\nوعم عباد: هو عبد الله بن زيد بن عاصم كما سلف (^٢).\nثم قَالَ البخاري:\nحَدَّثنَا قُتَيْبَةُ، ثنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ مُنْذِرٍ أَبِي يَعْلَى الثَّوْرِيِّ، عَنْ مُحَمَّدٍ ابن الحَنَفِيَّةِ قَالَ: قَالَ عَلِىٌّ: كُنْتُ رَجُلًا مَذَّاءً، فَاسْتَحْيَيْتُ أَنْ أَسْاَلَ رَسُولَ اللهِ - ﷺ -، فَأَمَرْتُ المِقْدَادَ بْنَ الأَسْوَدِ فَسَأَلَهُ، فَقَالَ: \"فِيهِ الوُضُوءُ\". وَرَوَاهُ شُعْبَةُ، عَنِ الأَعْمَشِ.\nوهذا الحديث ساقه البخاري للدلالة على نقض الوضوء بالمذي، وهو مذهب الجمهور، وحكي الإجماع فيه أيضًا، وطريق شعبة هذِه أخرجها النسائي عن محمد بن عبد الأعلى، عن خالد عنه، عن الأعمش به (^٣).\n_________\n(^١) سبق برقم (١٣٧).\n(^٢) تقدمت ترجمته في حديث (١٣٧).\n(^٣) انظر: \"السنن\" ١/ ٩٧.","vol":"4","page":271},{"text":"ثم الكلام عليه من أوجهٍ:\nأحدها:\nجرير (ع): هو ابن عبد الحميد الضبي الثقة ذو التصانيف، وقد سلف (^١).\nومنذر بن يعلى كوفي ثقة (^٢).\nومحمد بن الحنفية: هو ابن على بن أبى طالب (^٣). والحنفية أمه كما سلف في كتاب العلم (^٤).\nثانيها:\n(كنتُ) هذِه تحتمل أن تكون على بابها. والظاهر أن هذِه حالة مستدامة له.\nومعنى (مذاء): كثير المَذّي، وهو بفتح الميم وتشديد الذال المعجمة على الأفصح، وبالمد صيغة مبالغة.\nثالثها:\nقوله: (فَأَمَرْتُ المِقْدَادَ) كذا هو في \"صحيح البخاري\" ومسلم (^٥).\n_________\n(^١) سبقت ترجمته في حديث (٧٠).\n(^٢) المنذر بن يعلى الثوري. ذكره محمد بن سعد في الطبقة الثالثة من أهل الكوفة وقال: كان ثقة، قليل الحديث. وقال إسحاق بن منصور، عن يحيى بن معين: ثقة. وكذلك قال العجلي، وابن فراس.\nانظر: \"الطبقات الكبرى\" ٦/ ٣١٠، \"التاريخ الكبير\" ٧/ ٣٥٧ (١٥٤٠)، \"الجرح والتعديل\" ٨/ ٢٤٢ (١٠٩٣)، \"تهذيب الكمال\" ٢٨/ ٥١٥ (٦١٨٧).\n(^٣) سبقت ترجمته في حديث (١٣٢).\n(^٤) سبق برقم (١٣٢) باب: من استحيا فأمر غيره بالسؤال.\n(^٥) سبق برقم (١٣٢) كتاب: العلم، باب: من استحيا فأمر غيره بالسؤال وانظر: \"صحيح مسلم\" (٣٠٣) كتاب: الحيض، باب: المذي.","vol":"4","page":272},{"text":"وفي رواية للبخاري: فأمرت رجلًا (^١). وفي النسائي: فأمرت عمار بن ياسر (^٢). وفي \"صحيح ابن خزيمة\" أن عليًّا سأل (^٣).\nفيحتمل المجاز ويحتمل الحقيقة، وأن كلًّا سأل، وقد بسطنا الكلام عليه في آخر كتاب العلم في باب: من استحيا فأمر غيره بالسؤال (^٤).\nثم قَالَ البخاري ﵀:\nحَدَّثنَا سَعْدُ بْنُ حَفْصٍ، ثنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، أَنَّ عَطَاءَ بْنَ يَسَارٍ أَخْبَرَهُ، أَنَّ زَيْدَ بْنَ خَالِدٍ أَخْبَرَهُ أَنَّهُ سَأَلَ عُثْمَانَ بْنَ عَفَّانَ - ﵁ -، قُلْتُ: أَرَأَيْتَ إِذَا جَامَعَ فَلَمْ يُمْنِ؟ قَالَ عُثْمَانُ: يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَّلَاةِ، وَيَغْسِلُ ذَكَرَهُ. قَالَ عُثْمَانُ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -، فَسَأَلْتُ عَنْ ذَلِكَ عَلِيًّا، وَالزُّبَيْرَ، وَطَلْحَةَ، وَأُبَيَّ بْنَ كَعْبٍ - ﵃ -، فَأَمَرُوهُ بِذَلِكَ.\nوالكلام عليه من أوجهٍ:\nأحدها:\nهذِه الزيادة وهي قوله: (فَسَأَلْتُ عَنْ ذَلِكَ ..) إلى آخره. من أفراد البخاري عن مسلم (^٥)، وأخرجه البخاري في الغسل من حديث عبد الوارث، عن الحسين قَالَ يحيى: وأخبرني أبو سلمة به. وفي آخره: فأخبرني أبو سلمة أن عروة أخبره أن أبا أيوب أخبره أنه سمع ذَلِكَ من رسول الله - ﷺ - (^٦).\n_________\n(^١) سيأتي برقم (٢٦٩) كتاب: الغسل، باب: غسل المذي والوضوء منه.\n(^٢) \"سنن النسائي\" ١/ ٩٦ - ٩٧ وقال الألباني في \"ضعيف النسائي\": منكر بذكر عمار.\n(^٣) \"صحيح ابن خزيمة\" ١/ ١٥ (٢٠).\n(^٤) سبق برقم (١٣٢).\n(^٥) ورد بهامش (س) ما نصه: من خط المصنف، أخرجه مسلم في الطهارة.\n(^٦) سيأتي برقم (٢٩٢) كتاب: الغسل، باب: غسل ما يصيب من فرج المرأة.","vol":"4","page":273},{"text":"وفي هذا رد على قول الدارقطني: لم يسمعه أبو أيوب من رسول الله - ﷺ -، إنما سمعه من أُبي بن كعب (^١). سيأتي الكلام على طريق الحسين هذا، والرد على من طعن فيه هناك إن شاء الله.\nثانيها:\nسعد (خ) هذا هو الطلحي الضخم. مات سنة خمس عشرة ومائتين.\nولم يرو عنه غير البخاري من الكتب الستة، وهو من أفراده، وفي النسائي: سعيد بن حفص بزيادة (ياء)، النفيلي مات سنة سبع وثلاثين ومائتين (^٢).\nثالثها:\nيُمْن: بضم أوله وإسكان ثانيه وهو الأفصح وبه جاءت الرواية، وفيه لغة ثانية: فتح الياء، وثالثة: ضمها مع فتح الميم وتشديد النون.\nرابعها:\nفي الحديث تقديم وتأخير تقديره: يغسل ذكره ويتوضأ، وإن كانت الواو لا تدل على الترتيب، وإنما تدل على الجمع المطلق.\nخامسها:\nهذا كان في أول الإسلام وهو منسوخ بقوله: \"إذا جلس بين شعبها الأربع .. \" (^٣). وغيره كما ستعلمه في موضعه.\n_________\n(^١) انظر: \"العلل\" ٣/ ٣٢، ٣٣ (٢٦٧).\n(^٢) سعد بن حفص الطلحي. روى عنه: حفص بن عمر بن الصباح الرقي. ذكره ابن حبان في \"الثقات\". روى له النسائي في \"اليوم والليلة\".\nانظر: \"التاريخ الكبير\" ٤/ ٥٥ (١٩٤٢)، \"الجرح والتعديل\" ٤/ ٨٢ (٣٥٦)، \"تهذيب الكمال\" ١٠/ ٢٦٠ (٢٢٠٦).\n(^٣) سيأتي برقم (٢٩١) كتاب: الغسل، باب: إذا التقى الختانان.","vol":"4","page":274},{"text":"ثم قال البخاري:\nحَدَّثنَا إِسْحَاقُ: ثنا النَّضْرُ، عن شُعْبَةَ، عَنِ الحَكَمِ، عَنْ ذَكْوَانَ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَرْسَلَ إِلَى رَجُلٍ مِنَ الأَنْصَارِ، فَجَاءَ وَرَأْسُهُ يَقْطُرُ، فَقَالَ له رسولُ الله - ﷺ -: \"لَعَلَّنَا أَعْجَلْنَاكَ؟ \". فَقَالَ: نَعَمْ. فَقَالَ: \"إِذَا أُعْجِلْتَ أَوْ قُحِطْتَ فَعَلَيْكَ الوُضُوءُ\". تَابَعَة وَهْبٌ، ثنَا شعْبَةُ. وَلَمْ يَقُلْ غُنْدَرٌ وَيَحْيَى، عَنْ شعْبَةَ: \"الْوُضُوءُ\".\nوالكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث والذي قبله وجه سياق البخاري لهما هنا، أن أقل أحوالهما حصول الذي لمن جامع ولم يُمْن هما في معنى حديث المقداد من وجهٍ؛ إلا أن جماعة العلماء وأئمة الفتوى مجمعون على الغسل من مجاوزة الختان لأمر الشارع بذلك، وهو زيادة على ما في هذين الحديثين يجب الأخذ بها، إذ الأغلب في ذَلِكَ سبق الماء للمولج وهو لا يشعر به، لمغيب العضو إذ ذَلِكَ بدءًا للذة وأول العسيلة فلزم الغسل من مغيبها إلا من شذ كما ستعلمه.\nثانيها:\nهذا الحديث أخرجه مسلم وابن ماجه أيضًا في الطهارة من حديث غندر، عن شعبة وهو مشهور من حديث أبي سعيد، رواه عنه ولده عبد الرحمن وأبو صالح، واشتهر عن شعبة، عن الحكم، رواه عنه النضر بن شميل وغيره (^١).\n_________\n(^١) \"صحيح مسلم\" (٣٤٥) كتاب: الحيض، باب: إنما الماء من الماء، \"سنن ابن ماجه\" (٦٠٦).","vol":"4","page":275},{"text":"ثالثها:\nإسحاق شيخ البخاري مشهور، فرواه له أبو نعيم الأصبهاني في \"المستخرج\" من طريقه. وقال إسحاق بن إبراهيم: أنا النضر. ورواه من طريق إسماعيل بن إبراهيم عن النضر.\nوقال في آخره: أخرجه -يعني: البخاري- عن إسحاق الكوسج، عن النضر. فهذا يدل على أن الإسحاقين روياه عن النضر، وأن إسحاق الذي روى عنه البخاري الكوسج كما صرح به أبو نعيم، ولم يقل أنه الذي رواه من طريقه، ويؤيد ذَلِكَ ما ذكره الجَيَّاني أن في نسخة الأصيلي في هذا السند: حَدَّثنَا إسحاق بن منصور، أنا النضر، فذكره (^١).\nوذكر الكلاباذي أن النضر روى عنه إسحاق بن إبراهيم، وإسحاق بن منصور (^٢).\nرابعها:\nهذا الرجل من الأنصار هو عتبان بن مالك الأنصاري الخزرجي السالمي البدري، وإن لم يذكره ابن إسحاق فيهم، كما جاء في رواية مسلم.\nوأغرب ابن بشكوال (^٣)، فذكر أنه صالح الأنصاري السالمي، وساقه أبو نعيم بإسناده، وحكى قولًا آخر: أنه رافع بن خديج. وقيل: هو ابن عتبان، وهو غلط كما نبه عليه النووي. والصواب عتبان، كما سلف.\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٦٥.\n(^٢) \"الجمع بين رجال الصحيحين\" ٢/ ٥٣٠.\n(^٣) ورد بهامش (س): اعلم أن ابن بشكوال بدأ في \"مصنفه\" بأن الرجل عتبان بن مالك، وثنى برافع بن خديج، وثلث بصالح، وساق لكل من الأقوال شاهدًا.","vol":"4","page":276},{"text":"خامسها:\n\"أُعجِلت -بضم الهمزة وكسر الجيم- أو قحطت\" كذا رأيناه في البخاري بالألف، وذكره ابن بطال بحذفها، ثم قَالَ: كذا وقع في الأمهات (^١).\nوذكر صاحب \"الأفعال\" أنه يقال: أقحط الرجل: إذا أكسل في الجماع عن الإنزال (^٢) ولم يذكر قحط.\nوقال ابن الجوزي: أصحاب الحديث يقولون: قَحطت بفتح القاف، وقال لنا عبد الله بن أحمد النحوي: الصواب ضم القاف، وفي مسلم: أَقحطت بفتح الهمزة والحاء (^٣)، وعند ابن بشار بضم الهمزة وكسر الحاء كأُعجلت. والروايتان صحيحتان، ومعنى الإقحاط هنا: عدم إنزال المني، وهو استعارة من قحوط المطر وهو: انحباسه، وقحوط الأرض: وهو عدم إخراجها النبات.\nوحكى الفراء قحط المطر بالكسر. وأصله بالفتح، وفي \"المحكم\" الفتح أعلى، وقحِط الناس بالكسر لا غير، وأقحطوا، وكرهها بعضهم ولا يقال: قُحطوا ولا أُقحطوا. وقال أبو حنيفة: قَحِط القوم (^٤). وقال ابن الأعرابي: قِحِط الناس بالكسر. وفي \"أمالي الهجري\": أقحط الناس.\n_________\n(^١) \"بشرح ابن بطال\" ١/ ٢٧٧.\n(^٢) \"الأفعال\" لابن القوطية ص ٥٥.\n(^٣) \"صحيح مسلم\" (٣٤٥) كتاب: الحيض، باب: إنما الماء من الماء.\n(^٤) \"المحكم\" ٢/ ٣٩٥، حفظ، مقلوبة.","vol":"4","page":277},{"text":"سادسها:\nقوله: \"فعليك الوضوء\" هو منسوخ كما سلف، ولم يقل بعدم نسخه إلا ما روي عن هشام بن عروة والأعمش وابن عيينة وداود (^١)، وادعى القاضي عياض أنه لا يعلم من قَالَ به بعد خلاف الصحابة إلا الأعمش ثم داود (^٢).\n_________\n(^١) ورد بهامش (س): من خط المصنف في الهامش حكاه في \"شرح الهداية\".\n(^٢) انظر: \"إكمال المعلم بفوائد مسلم\" ٢/ ١٩٦.","vol":"4","page":278},{"text":"<span data-type='title' id=toc-338>٣٥ - باب الرَّجُلِ يُوَضِّئُ صَاحِبَهُ</span>\n١٨١ - حَدَّثَنِي مُحَمَّدُ بْنُ سَلَامٍ قَالَ: أَخْبَرَنَا يَزِيدُ بْنُ هَارُونَ، عَنْ يَحْيَى، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- عَنْ أُسَامَةَ بْنِ زَيْدٍ أَنَّ رَسُولَ اللهِ - ﷺ - لَّمَا أفَاضَ مِنْ عَرَفَةَ عَدَلَ إِلَى الشِّعْبِ، فَقَضَى حَاجَتَهُ. قَالَ أُسَامَةُ بْنُ زَيْدٍ: فَجَعَلْتُ أَصُبُّ عَلَيهِ وَيَتَوَضَّأُ، فَقُلْتُ: يَا رَسُولَ اللهِ، أتصَلِّى؟ فَقَالَ: \"الْمُصَلَّى أَمَامَكَ\". [انظر: ١٣٩ - مسلم ١٢٨٠ - فتح: ١/ ٢٨٥]\n\n١٨٢ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ قَالَ: حَدَّثَنَا عَبدُ الوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ قَالَ: أَخْبَرَنِي سَعْدُ بْنُ إبْرَاهِيمَ، أَنَّ نَافِعَ بْنَ جُبَيْرِ بْنِ مُطْعِمٍ أَخبَرَهُ، أنهُ سَمِعَ عُرْوَةَ بْنَ الُمغِيرَة بْنِ شُعْبَةَ يُحَدِّثُ، عَنِ الُمغِيرَة بْنِ شُعْبَةَ، أَنَّهُ كَانَ مَعَ رَسُولِ اللهِ - ﷺ - فِي سَفَرٍ، وَأَنَّهُ ذَهَبَ لَحِاجَةٍ لَهُ، وَأَنَّ مُغِيرَةَ جَعَلَ يَصُبُّ الَماءَ عَلَيْهِ وَهُوَ يَتَوَضَّأُ، فَغَسَلَ وَجْهَهُ وَيَدَيْهِ، وَمَسَحَ بِرَأْسِهِ، وَمَسَحَ عَلَى الُخفَّيْنِ. [٢٠٣، ٢٠٦، ٣٦٣، ٣٨٨، ٢٩١٨، ٤٤٢١، ٥٧٩٨، ٥٧٩٩ - مسلم: ٢٧٤ - فتح: ١/ ٢٨٥]\nحَدَّثَنِي مُحَمَّدُ بْنُ سَلَامٍ، أنَا يَزِيدُ بْنُ هَارُونَ، عَنْ يَحْيَى، عَنْ مُوسَى ابْنِ عُقْبَةَ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- عَنْ أُسَامَةَ بْنِ زيدٍ أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا أَفَاضَ مِنْ عَرَفَةَ عَدَلَ إِلَى الشِّعْبِ، فَقَضَى حَاجَتَهُ. قَالَ أُسَامَةُ بْنُ زيدٍ: فَجَعَلْتُ أَصُبُّ عَلَيْهِ وَيتَوَضَّأُ، فَقُلْتُ: يَا رَسُولَ اللهِ، أَتُصَلِّي؟ فَقَالَ: \"الْمُصَلَّى أَمَامَكَ\".\nهذا الحديث سلف الكلام عليه في باب إسباغ الوضوء (^١)، واشتهر عن يحيى بن سعيد، فرواه عنه يزيد وحماد بن زيد والليث، ورواه عن يزيد محمد بن سلام وغيره.\nوقوله: (فَجَعَلْتُ أَصُبُّ عَلَيْهِ وَيتَوَضَّأُ) هو موضع الترجمة، وهو قول\n_________\n(^١) سلف برقم (١٣٩) كتاب: الوضوء، باب: إسباغ الوضوء.","vol":"4","page":279},{"text":"جماعة العلماء، كما نقله عنهم ابن بطال (^١)، وهو رد لما روي عن ابن عمر وعلي أنهما نهيا أن يُسْتَقى لهما الماء لوضوئهما، وقالا: نكره أن يشركنا في الوضوء (أحدٌ) (^٢)، وروَيا ذَلِكَ عن رسول الله - ﷺ - (^٣).\nوروي عن ابن عمرة ما أبالي أعانني رجل على طهوري أو على ركوعي وسجودي (^٤).\nقَالَ الطبري: وقد صح عن ابن عمر أن ابن عباس صب على يدي عمر الوضوء بطريق مكة، حين سأله عن المرأتين اللتين تظاهرتا على رسول الله - ﷺ -، وثبت عن ابن عمر خلاف ما ذكر عنه (^٥).\nروى شعبة، عن أبي بشير، عن مجاهد أنه كان يسكب على ابن عمر الماء ويغسل رجليه (^٦)، وهذا أصح مما خالفه عن ابن عمر؛ لأن راويه أيفع وهو مجهول (^٧).\n_________\n(^١) \"شرح صحيح البخاري\" لابن بطال ١/ ٢٧٨.\n(^٢) في الأصل: أحدًا، ووجهه الرفع؛ إلا أن يكون أتي به منصوبًا اكتفاءً بالقرينة المعنوية. انظر: \"شرح ابن عقيل\" ١/ ٤٨٥.\n(^٣) رواه أبو يعلى ١/ ٢٠٠ (٢٣١)، والبزار (٢٦٠) من طريق النضر بن منصور، ثنا أبو الجنوب، عن علي مرفوعًا. قال النووي في \"المجموع\" ١/ ٣٨٢: هذا حديث باطل لا أصل له. وذكره ابن حجر في \"تلخيص الحبير\" ١/ ٩٧ وقال: قال عثمان الدارمي: قلت لابن معين: النضر بن منصور، عن أبي الجنوب وعنه ابن أبي معشر تعرفه؟ قال: هؤلاء حمالة الحطب.\n(^٤) انظر: \"التاريخ الكبير\" ٢/ ٦٣ (١٦٩٦).\n(^٥) انظر: \"تفسير الطبري\" ١٢/ ١٥٣ (٣٤٤١٣).\n(^٦) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٢٦ (١٩٠).\n(^٧) ضعفه النسائي، والذهبي، وابن حجر. انظر: \"التاريخ الكبير\" ٢/ ٦٣ - ٦٤ (١٦٩٦)، \"تهذيب الكمال\" ٣/ ٤٤٢ (٥٩٦)، \"الكاشف\" ١/ ٢٥٩، \"التقريب\" (٥٩٤) وفي هامش الأصل: حاشية بترت من التصوير.","vol":"4","page":280},{"text":"والحديث عن علي لا يصح؛ لأن رواية النضر بن منصور (^١)، عن أبي الجنوب (^٢)، عن علي، وهما غير حجة في الدين فلا يعتد بنقلهما، ولو صح ذَلِكَ عن عمر لم يكن بالذي يبيح لابن عباس صب الماء على يديه للوضوء إذ ذاك أقرب للمعونة من استقاء الماء له.\nومحال أن يمنع عمر استقاء الماء له ويبيح صب الماء عليه للوضوء، مع سماعه من رسول الله - ﷺ - الكراهية لذلك، وممن كان يستعين على وضوئه بغيره من السلف.\nقَالَ الحسن: رأيت عثمان أمير المؤمنين يُصب عليه من إبريق (^٣)، وفعله عبد الرحمن بن أبزى والضحاك بن مُزاحم. وقال أبو الضحى: لا بأس للمريض أن توضئه الحائض (^٤).\nقَالَ غيره: واستدل البخاري من صب الماء عليه عند الوضوء أنه يجوز للرجل أن يوضئه غيره؛ لأنه لما لزم المتوضئ اغتراف الماء من الإناء لأعضائه، وجاز له أن يكفيه ذَلِكَ غيره؛ بدليل صب أسامة\n_________\n(^١) النضر بن منصور الباهلي، روى عن أبي الجنوب، روى عنه بشر بن معاذ العقدي، قال البخاري: منكر الحديث. وقال النسائي: ضعيف. انظر ترجمته في: \"التاريخ الكبير\" ٨/ ٩١ (٢٣٠٢)، \"ضعفاء النسائي\" (٥٩٦)، \"تهذيب الكمال\" ٢٩/ ٤٠٥ - ٤٠٦ (٦٤٣٦) في هامش الأصل حاشية بترت من المصورة.\n(^٢) هو عقبة بن علقمة اليشكري، أبو الجنوب الكوفي روى عن علي بن أبي طالب، وروى عنه النضر بن منصور، ضعفه أبو حاتم ويحيى بن معين، قال ابن حجر: ضعيف. انظر ترجمته في: \"الجرح والتعديل\" ٦/ ٣١٣ (١٧٤٣)، \"تهذيب الكمال\" ٢/ ٢١٣ (٣٩٨٣)، \"التقريب\" (٤٦٤٦) وفي هامش الأصل حاشية بترت من المصورة، مفادها ترجمة له.\n(^٣) انظر: \"الطبقات الكبرى\" ٧/ ١٥٧، \"مصنف ابن أبي شيبة\" ٧/ ٣٥، \"موضح أوهام الجمع والتفريق\" ٢/ ١٢٢ (٢١٠).\n(^٤) لم أجده إلا عن إبراهيم، انظر: \"مصنف ابن أبي شيبة\" ١/ ١٨٤ (٢١١٣).","vol":"4","page":281},{"text":"الماء على الشارع لوضوئه، والاغترافُ بعضُ عمل الوضوء، فكذلك يجوز سائر الوضوء.\nوهذا من باب القربات التي يجوز أن يعملها الرجل عن غيره بخلاف الصلاة، ولما أجمعوا على أنه جائز للمريض الاستعانة في الوضوء والتيمم إذا لم يستطع، ولا يجوز أن يصلى عنه إذا لم يستطع، دل على أن حكم الوضوء بخلاف حكم الصلاة (^١).\nقُلْتُ: وأصرح في الدلالة من حديث أسامة؛ لأنه ليس فيه استدعاء صب، إنما فيه إقراره عليه ما أخرجه الترمذي وحسنه من حديث ابن عقيل، عن الربيع بنت معوذ قالت: أتيت النبي - ﷺ - بميضأة؛ فقال: \"اسكبي\" (^٢) فسكبت فذكرت وضوءه.\nوأخرجه الحاكم في \"مستدركه\"، وقال: الشيخان لم يحتجا بابن عقيل، وهو مستقيم الحديث، مقدم في الشرف (^٣).\nوجزم بذلك ابن المنير فقال في كلامه على أبواب البخاري: (قَاس) (^٤) البخاري توضئة الغير له على صبه عليه لاجتماعهما في معنى الإعانة على أداء الطاعة (^٥).\nثم ذكر البخاري حديث المغيرة في الصب أيضًا فقال:\nحَدَّثنَا عَمْرُو بْنُ عَلِىٍّ، ثنا عَبْدُ الوَهَّابِ، سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ، أَخْبَرَنِي سَعْدُ بْنُ إِبْرَاهِيمَ، أَنَّ نَافِعَ بْنَ جُبَيْرٍ بْنِ مُطْعِمٍ أَخْبَرَهُ، أَنَّهُ سَمِعَ\n_________\n(^١) انظر: \"بشرح ابن بطال\" ١/ ٢٧٨ - ٢٧٩.\n(^٢) انظر: \"سنن الترمذي\" (٣٣)، وقال الألباني في \"صحيح الترمذي\": حسن.\n(^٣) \"المستدرك\" ١/ ١٥٢.\n(^٤) تحرفت في (س) إلى (قال). والمثبت من \"المتواري\" لابن المنير.\n(^٥) \"المتواري\" ص ٦٨.","vol":"4","page":282},{"text":"عُرْوَةَ بْنَ المُغِيرَةِ بْنِ شُعْبَةَ يُحَدِّثُ، عَنِ المُغِيرَةِ بْنِ شُعْبَةَ، أَنَّهُ كَانَ مَع رَسُولِ اللهِ - ﷺ - فِي سَفَرٍ، وَأَنَّهُ ذَهَبَ لِحَاجةٍ لَهُ، وَأَنَّ مُغِيرَةَ جَعَلَ يَصُبُّ المَاءَ عَلَيْهِ وَهُوَ يَتَوَضَّأُ، فَغَسَلَ وَجْهَهُ وَيَدَيْهِ، وَمَسَحَ بِرَأْسِهِ، وَمَسَحَ عَلَى الخُفَّيْنِ.\nوالكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث ذكره في المسح على الخفين (^١)، والمغازي (^٢) أيضًا كما ستعلمه.\nوأخرجه مسلم (^٣)، وأبو داود (^٤)، والنسائي (^٥)، وابن ماجه (^٦) في الطهارة أيضًا، وهو مشهور من حديث المغيرة، رواه عنه ولداه عروة وحمزة، وغيرهما، واشتهر عن عروة أيضًا فمن دونه.\nثانيها:\nفيه من لطائف الإسناد رواية أربعة من التابعين بعضهم عن بعض من يحيى إلى عروة (^٧).\nثالثها:\nالمغيرة (ع) هذا أمير الكوفة مرات، ثقفي شهد الحديبية. عنه: بنوه،\n_________\n(^١) سيأتي برقم (٢٠٣) كتاب: الوضوء، باب: المسح على الخفين.\n(^٢) سيأتي برقم (٤٤٢١) كتاب: المغازي.\n(^٣) \"صحيح مسلم\" (٢٧٤) كتاب: الطهارة، باب: المسح على الخفين.\n(^٤) \"سنن أبي داود\" (١٤٩ - ١٥٠).\n(^٥) \"سنن النسائي\" ١/ ٨٢ - ٨٣.\n(^٦) \"سنن ابن ماجه\" (٥٤٥).\n(^٧) ورد بهامش (س) ما نصه: عروة من جملة التابعين الأربعة.","vol":"4","page":283},{"text":"أحصن خلقًا من النساء ثلثمائة (^١) أو ألف امرأة، وبرأيه ودهائه يضرب المثل، وهو من الأفراد، مات سنة خمسين عن سبعين سنة.\nوولده عروة (ع) ولي الكوفة عن أبيه (^٢).\nونافع (ع) شريف مفتي، مات سنة تسع وتسعين (^٣).\nوسعد (ع) بن إبراهيم هو ابن عبد الرحمن بن عوف الزهري قاضي المدينة، ثقة، إمام، يصوم الدهر ويختم كل يوم. مات سنة خمس وعشرين ومائة (^٤).\n_________\n(^١) ورد بهامش (س) ما نصه: وإن كان […] كونه أحصن ثلاثمائة أو ألفًا. نقله النووي عن ابن الأثير بصيغة (قيل)، وقد اقتصر الذهبي في \"الكاشف\" على سبعين، فاعلمه.\n(^٢) عروة بن المغيرة بن شعبة الثقفي. قال البخاري: قال الشعبي: كان خير أهل بيته.\nوقال العجلي: كوفي تابعي ثقة. وقال خليفة بن خياط: قدم الحجاج يعني الكوفة سنة خمس وسبعين فولاها الحجاج عروة بن المغيرة بن شعبة.\nانظر: \"التاريخ الكبير\" ٧/ ٣٢ (١٣٩)، \"معرفة الثقات\" ٢/ ١٣٤ (١٢٣٠)، \"الثقات\" ٥/ ١٩٥، \"تهذيب الكمال\" ٢٠/ ٣٧ (٣٩١٣).\n(^٣) نافع بن جبير بن مطعم بن عدي بن نوفل. قال العجلي: مدني، تابعي، ثقة. وقال أبو زرعة: ثقة.\nوقال عبد الرحمن بن يوسف بن خراش ثقة مشهور. وقال في موضع آخر: أحد الأئمة.\n\"التاريخ الكبير\" ٨/ ٨٢ (٢٢٥٧)، \"معرفة الثقات\" ٢/ ٣٠٨ (١٨٣٢)، \"الجرح والتعديل\" ٨/ ٤٥١ (٢٠٦٩).\n(^٤) سعد بن إبراهيم بن عبد الرحمن بن عوف.\nقال أحمد بن عبد الله العجلي، وأبو حاتم والنسائي، وغير واحد من العلماء: ثقة.\nوقال يعقوب بن شيبة: سمعت علي بن المديني، وقيل له: سعد بن إبراهيم سمع من عبد الله بن جعفر؟ قال: ليس فيه سماع. ثم قال علي: لم يلق سعد بن إبراهيم أحدًا من أصحاب النبي - ﷺ -. =","vol":"4","page":284},{"text":"ويحيى سلف التعريف به (^١).\nوعبد الوهاب (ع) هو ابن عبد المجيد الثقفي الحافظ، أحد أشراف البصرة، وثقه ابن معين، وقال: اختلط بأخرة. ولد سنة ثمان ومائة، ومات سنة أربع وتسعين.\nوعمرو (ع) بن علي هو الفلاس أحد الأعلام الحفاظ، مات سنة تسع وأربعين ومائتين (^٢).\nرابعها:\nفقهه ظاهر لما ترجم له، وقد علمت ما فيه في الحديث قبله، وسيأتي في المسح على الخفين إن شاء الله (^٣).\n_________\n= قال أحمد بن حنبل، عن سفيان بن عيينة: لما عُزل سعد بن إبراهيم عن القضاء كان يُتَّقى كما يُتَّقى وهو قاض.\nانظر: \"التاريخ الكبير\" ٤/ ٥١ (١٩٢٨)، \"معرفة الثقات\" ١/ ٣٨٨ (٥٥٧)، \"تهذيب الكمال\" ١٠/ ٢٤٠ (٢١٩٩).\n(^١) تقدم ترجمته في حديث (١).\n(^٢) عمرو بن علي بن بحر بن كنيز الباهلي.\nقال أبو حاتم: كان أرشق من علي بن المديني وهو بصري صدوق.\nقال حجاج بن الشاعر: لا يبالي أحدث من حفظه عمرو بن علي أو من كتابه قال النسائي: ثقة، صاحب حديث، حافظ.\nانظر: \"التاريخ الكبير\" ٦/ ٣٥٥ (٢٦١٧)، \"الجرح والتعديل\" ٦/ ٢٤٩ (١٣٧٥) \"الثقات\" ٨/ ٤٨٧، \"تهذيب الكمال\" ٢٢/ ١٦٢ (٤٤١٦)\n(^٣) سيأتي برقم (٢٠٢).","vol":"4","page":285},{"text":"<span data-type='title' id=toc-339>٣٦ - باب قِرَاءَةِ القُرْآنِ بَعْدَ الحَدَثِ وَغَيِرْهِ</span>\nوَقَالَ مَنْصُورٌ، عَنْ إِبْرَاهِيمَ: لَا بَأْسَ بِالْقِرَاءَةِ فِي الحَمَّامِ، وَبِكَتْبِ الرِّسَالَةِ على غَيْرِ وُضُوءٍ. وَقَالَ حَمَّادٌ، عَنْ إِبْرَاهِيمَ: إِنْ كَانَ عَلَيْهِمْ إِزَارٌ فَسَلِّمْ، وَإِلَّا فَلَا تُسَلِّمْ.\n\n١٨٣ - حَدَّثَنَا إِسْمَاعِيل قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أنَهُ بَاتَ لَيْلَةً عِنْدَ مَيْمُونَةَ -زَوْجِ النَّبيِّ - ﷺ -، وَهِيَ خَالَتُهُ -فَاضْطَجَعْتُ فِي عَرْضِ الوِسَادَةِ، وَاضْطَجَعَ رَسُولُ اللهِ - ﷺ - وَأَهْلُهُ فِي طُولِهَا، فَنَامَ رَسُولُ اللهِ - ﷺ - حَتَّى إِذَا انْتَصَفَ اللَّيْلُ، أَوْ قَبْلَهُ بِقَلِيلٍ أَوْ بَعْدَهُ بِقَلِيلِ، اسْتَيْقَظَ رَسُولُ اللهِ - ﷺ - فجَلَسَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ بِيَدِهِ، ثُمَّ قَرَأَ العَشْرَ الآيَاتِ الَخوَاتِمَ مِنْ سُورَةِ آلِ عِمْرَانَ، ثُمَّ قَامَ إلى شَنٍّ مُعَلَقَةٍ، فَتَوَضَّأَ مِنْهَا فَأَحْسَنَ وُضُوءَهُ، ثُمَّ قَامَ يُصَلِّي. قَالَ ابن عَبَّاسٍ: فَقُمْتُ فَصَنَعْتُ مِثْلَ مَا صَنَعَ، ثُمَّ ذَهَبْتُ فَقُمْتُ إِلَى جَنْبِهِ، فَوَضَعَ يَدَهُ اليُمْنَى عَلَى رَأْسِي، وَأَخَذَ بِأُذُنِى اليُمْنَى يَفْتِلُهَا، فَصَلَّى رَكعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ أَوْتَرَ، ثُمَّ اضطَجَعَ، حَتَّى أَتَاهُ الُمؤَذِّنُ، فَقَامَ فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى الصُّبْحَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ١/ ٢٨٧]\nما حكاه عن إبراهيم هو ما حكاه ابن المنذر عنه (^١)، لكن في \"مسند الدارمي\" عنه الكراهة (^٢). أعني: القراءة في الحمام فتكون عنه خلاف.\nوحكاها أصحابنا عن أبي حنيفة (^٣)، ونقلت عن أبي وائل شقيق بن سلمة التابعي الجليل والشعبي ومكحول والحسن وقبيصة بن ذؤيب (^٤).\n_________\n(^١) \"الأوسط\" ٢/ ١٢٥.\n(^٢) \"مسند الدارمي\" ١/ ٦٨٠ (١٠٣٣) باب: الحائض تذكر الله ولا تقرأ القرآن.\n(^٣) انظر: \"المجموع\" ٢/ ١٨٩، وانظر: \"بدائع الصنائع\" ١/ ٣٨.\n(^٤) انظر: \"الأوسط\" لابن المنذر ٢/ ١٢٤.","vol":"4","page":286},{"text":"وقال محمد بن الحسن بعدم الكراهة (^١). ونقله صاحبا \"العدة\"، و\"البيان\" (^٢) من أصحابنا. وبه قَالَ مالك (^٣). ووجهه عدم ورود الشرع بها فلم تكره كسائر المواضع.\nفائدة:\nحماد هذا الراوي عن إبراهيم: هو ابن أبي سليمان مسلم، الأشعري مولاهم (^٤).\nفرع:\nكره جمهور العلماء مس المصحف على غير وضوء كما نقله عنهم ابن بطال (^٥)، وأجازه الشعبي ومحمد بن سيرين (^٦). وسيأتي الخلاف في قراءة الجنب له.\n_________\n(^١) انظر المصدرين السابقين.\n(^٢) انظر: \"المجموع\" ٢/ ١٨٩، وانظر: \"بدائع الصنائع\" ١/ ٣٨.\n(^٣) انظر: \"المغني\" ١/ ٣٠٨، \"كشاف القناع\" ١/ ١٦٠.\n(^٤) حماد بن أبي سليمان واسمه مسلم. روى عن إبراهيم النخعي. روى عنه ابنه إسماعيل بن حماد بن أبي سليمان.\nقال النسائي: ثقة إلا أن مرجئ. قال أبو أحمد بن عدي: حماد كثير الرواية خاصة عن إبراهيم، ويقع في حديثه أفراد وغرائب، وهو متماسك في الحديث لا بأس به، ويحدث عن أبي وائل وغيره بحديث صالح.\nوقال ابن حجر: فقيه صدوق له أوهام انظر: \"الطبقات الكبرى\" ٦/ ٣٣٢ - ٣٣٣، \"التاريخ الكبير\" ٣/ ١٨ - ١٩ (٧٥)، \"الجرح والتعديل\" ٣/ ١٤٦ (٦٤٢)، \"الكامل\" ٣/ ٢٩٥ (٤١٣)، \"تهذيب الكمال\" ٧/ ٢٦٩ (١٤٣٨)، \"تقريب التهذيب\" (١٥٠٠).\n(^٥) انظر: \"بشرح ابن بطال\" ١/ ٢٨٠.\n(^٦) انظر: \"الإفصاح\"، \"البيان\" ١/ ٢٠١ - ٢٠٢، \"المغني\" ١/ ٢٠٢ - ٢٠٣، \"المحلى\" ١/ ٧٧ - ٧٨، \"بدائع الصنائع\" ١/ ٣٣، \"عيون المجالس\" ١/ ١٢١ - ١٢٢.","vol":"4","page":287},{"text":"ثم قَالَ البخاري ﵀:\nحَدَّثَنَا إِسْمَاعِيلُ، ثنا مَالِكٌ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- أَنَ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّهُ بَاتَ لَيْلَةً عِنْدَ مَيْمُونَةَ - زَوْجِ النَّبيِّ - ﷺ -، وَهِيَ خَالَتُهُ -فَاضْطَجَعْتُ فِي عَرْضِ الوِسَادَةِ، وَاضْطَجَعَ رَسُولُ اللهِ - ﷺ - وَأَهْلُهُ فِي طُولِهَا، فَنَامَ رَسُولُ اللهِ - ﷺ - حَتَّى إِذَا انْتَصَفَ اللَّيْلُ، أَوْ قَبْلَهُ بِقَلِيلٍ أَوْ بَعْدَهُ بِقَلِيلٍ، اسْتَيْقَظَ رَسُولُ اللهِ - ﷺ - فَجَلَسَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ بِيَدِهِ، ثُمَّ قَرَأَ العَشْرَ الآيَاتِ الخَوَاتِمَ مِنْ سُورَةِ آلِ عِمْرَانَ، ثُمَّ قَامَ إِلَى شَنٍّ مُعَلَّقَةٍ، فَتَوَضَّأَ مِنْهَا فَأَحْسَنَ وُضُوءَهُ، ثُمِّ قَامَ يُصَلِّي. قَالَ ابن عَبَّاسٍ: فَقُمْتُ فَصَنَعْتُ مِثْلَ مَا صَنَعَ، ثُمَّ ذَهَبْتُ فَقُمْتُ إِلَى جَنْبِهِ، فَوَضَعَ يَدَهُ اليُمْنَى عَلَى رَأْسِي، وَأَخَذَ بِأُذُنِي اليُمْنَى يَفْتِلُهَا، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ أَوْتَرَ، ثُمَّ اضْطَجَعَ، حَتَّى أَتَاهُ المُؤَذنُ، فَقَامَ فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى الصُّبْحَ.\nوالكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث سلف الكلام عليه في باب السمر في العلم (^١)، وسيأتي -إن شاء الله- في الصلاة في الإمامة والتوبة والتفسير (^٢).\nوأخرجه مسلم في الصلاة (^٣)، والأربعة، وأبو داود (^٤)، والترمذي\n_________\n(^١) سبق برقم (١١٧) كتاب: العلم.\n(^٢) سيأتي بالأرقام الآتية (٦٩٧، ٦٩٨، ٦٩٩، ٧٢٦، ٧٢٨، ٨٥٩) كتاب: الأذان. (٤٥٦٩) باب: قوله: ﴿إِنَّ فِى خَلْقِ السَّمَاَوَاتِ وَالْأرْضِ﴾.\n(^٣) مسلم (٧٦٣) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه.\n(^٤) \"سنن أبي داود\" (١٣٥٣).","vol":"4","page":288},{"text":"في \"شمائله\" (^١)، والنسائي فيه وفي التفسير (^٢)، وابن ماجه في الطهارة (^٣).\nثانيها:\nمخرمة هذا أسدي والبي مدني ثقة، قتل بقديد (^٤) سنة ثلاثين ومائة عن سبعين سنة. وليس في الكتب الستة مخرمة غيره (^٥).\nنعم، في مسلم وأبي داود والنسائي مخرمة بن بكير الأشج مختلف فيه (^٦).\n_________\n(^١) \"الشمائل\" ص ١١٨ (٢٢٦).\n(^٢) \"سنن النسائي\" ٣/ ٢١١، وفي \"الكبرى\" ٦/ ٣١٨ (١١٠٨٧).\n(^٣) \"سنن ابن ماجه\" (٥٠٨).\n(^٤) قديد بضم أوله على لفظ التصغير: قرية جامعة، مذكورة في رسم الفرع، وفي رسم العقيق، وهي كثيرة المياه والبساتين. وسميت قديدًا لتقدد السيول بها، وهي لخزاعة. انظر: \"معجم ما استعجم\" ٣/ ١٠٥٤، \"معجم البلدان\" ٤/ ٣١٣.\n(^٥) مخرمة بن سليمان الأسدي الوالبي.\nقال عباس الدوري عن يحيى بن معين: ثقة. وقال أبو حاتم: صالح الحديث.\nوذكره ابن حبان في كتاب \"الثقات\".\nانظر: \"التاريخ الكبير\" ٨/ ١٥ (١٩٨٣)، \"الجرح والتعديل\" ٨/ ٣٦٣ (١٦٥٩)، \"تهذيب الكمال \" ٢٧/ ٣٢٨ (٥٨٣٠)، \"سير أعلام النبلاء\" ٥/ ٤١٧ (١٨٣).\n(^٦) مخرمة بن بكير بن عبد الله بن الأشج القرشي.\nروى عن أبيه بكير بن عبد الله. روى عنه: حماد بن خالد الخياط.\nقال زيد بن بشر عن ابن وهب: سمعت مالكًا يقول: حدثني مخرمة بن بكير، وكان رجلًا صالحًا. وقال أبو حاتم: سألت إسماعيل بن أبي أويس قلت: هذا الذي يقول مالك بن أنس حدثني الثقة من هو؟ قال: مخرمة بن بكير.\nوقال أبو طالب: سألت أحمد بن حنبل عن مخرمة بن بكير: هو ثقة، ولم يسمع من أبيه شيئًا، إنما يروي من كتاب أبيه وقال ابن حجر: صدوق.\nانظر: \"التاريخ الكبير\" ٨/ ١٦ (١٩٨٤)، \"الجرح والتعديل\" ٨/ ٣٦٣ (١٦٦٠)، \"تهذيب الكمال\" ٢٧/ ٣٢٤ (٥٨٢٩)، \"تقريب التهذيب\" ص ٥٢٣ (٦٥٢٦).","vol":"4","page":289},{"text":"ثالثها:\nعَرض الوسادة -بفتح العين- قَالَ ابن التين: ضمها غير صحيح ورويناه بفتحها عن جماعة. وقال ابن عبد الملك: روي بفتح العين وهو ضد الطول، وبالضم الجانب، والفتح أكثر.\nوقال الداودي: عُرضها بضم العين. وأنكره أبو الوليد، وقال صاحب \"المطالع\" (^١): الفتح أكثر عند مشايخنا، ووقع لجماعة الضم والأول أظهر.\nرابعها:\nالوِسادة بكسر الواو: المتكأ وجمعها وسائد، والوساد: ما يتوسد عند المنام، والجمع وُسُد، وقد توسد ووسده إياه، وفي \"الصحاح\" أنها المخدة (^٢).\nوقال ابن التين: إنها الفراش الذي ينام عليه.\nقَالَ أبو الوليد: وكان اضطجاع ابن عباس في عرضها عند رءوسهما أو أرجلهما، قَالَ: والظاهر أنه لم يكن عندها فراش غيره، فلذلك ناموا جميعًا، وفيه عند أبي داود: كانت أدمًا حشوها ليف (^٣).\nخامسها:\nفيه دلالة لما ترجم به البخاري من قراءة القرآن على غير وضوء، وهو راد على من كرهه، ووجهه قراءته -﵇- العشر الآيات من آخر آل\n_________\n(^١) لمؤلفه أبي إسحاق إبراهيم بن يوسف بن إبراهيم الحمزي المعروف بابن قرقول، المتوفي سنة (٥٦٩) يوجد مخطوطًا بدار الكتب المصرية وفي مكتبة القرويين بفاس.\n(^٢) انظر: \"الصحاح\" ٢/ ٥٥٠، مادة: وسد.\n(^٣) \"سنن أبي داود\" (٤١٤٦ - ٤١٤٧).","vol":"4","page":290},{"text":"عمران بعد قيامه من نومه قبل وضوئه.\nوقد قَالَ عمر - ﵁ - لأبي مريم الحنفي حين قَالَ له: أتقرأ يا أمير المؤمنين على غير وضوء؟! فقال له عمر: من أفتاك بهذا، أمسيلمة؟ وحسبك بعمر في جماعة الصحابة (^١).\nومن الحجة أيضًا أنه تعالى لم يوجب فرض الطهارة على عباده إلا إذا قاموا إلى الصلاة، وقد صح عنه أنه - ﷺ - خرج من الخلاء فأُتي بطعام، فقيل له: ألا تتوضأ؟ فقال: \"أريد أن أصلي فأتوضأ؟ \" (^٢).\nفرأى - ﷺ - تأخير الطهارة بعد الحدث إلى إرادته الصلاة.\nثم الإجماع قائم على ذَلِكَ -أعني: جواز قراءة القرآن للمحدث الحدث الأصغر- نعم؛ الأفضل أن يتوضأ لها.\nقَالَ إمام الحرمين وغيره: ولا يقال قراءة المحدث مكروهة، فقد صح عن النبي - ﷺ - أنه كان يقرأ مع الحدث.\nفرع:\nالمستحاضة في الزمن المحكوم بأنه طهر كالمحدث.\nسادسها:\nاختلف في فتله - ﷺ - أذن ابن عباس على أقوال حكاها ابن التين: أحدها: فعله تأنيسًا. ثانيها: لاستيقاظه. ثالثها: ليدور. رابعها: للتأدب وليكون أذكر للقصة، قَالَ بعضهم: المتعلم إذا تُعهِّدَ بفتلِ أذنِه كان أذكر لفهمه. خامسها: لينفي عنه العين لما أعجبه قيامه معه.\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٩٨ (١١٠٦).\n(^٢) رواه مسلم (٣٧٤/ ١١٨) كتاب: الحيض، باب: جواز أكل الحدث الطعام وأنه لا كراهة في ذلك، وأن الوضوء ليس على الفور.","vol":"4","page":291},{"text":"سابعها:\nإدارته إياه من ورائه؛ لكي لا يتقدم على إمامه، كما نبه عليه البيهقي (^١)، أو لأجل المرور بين يديه.\nثامنها:\nفيه رد على من قَالَ لا يجوز للمصلي أن يؤم أحدًا إلا أن ينوي الإمامة مع الإحرام، وفيه غير ذَلِكَ مما سلف في الباب السالف.\n_________\n(^١) \"السنن الكبرى\" ٣/ ٩٩.","vol":"4","page":292},{"text":"<span data-type='title' id=toc-340>٣٧ - باب مَنْ لَمْ يَتَوَضَّأْ إِلَّا مِنَ الغَشيِ المُثقِلِ</span>\n١٨٤ - حَدَّثَنَا إِسْمَاعِيل قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنِ امْرَأَتِهِ فَاطِمَةَ، عَنْ جَدَّتِهَا أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، أَنَّهَا قَالَتْ: أَتَيْتُ عَائِشَةَ -زَوْجَ النَّبيِّ - ﷺ - حِينَ خَسَفَتِ الشَّمْسُ، فَإِذَا النَّاسُ قِيَامٌ يُصَلُّونَ، وإِذَا هِيَ قَائِمَةٌ تُصَلِّي، فَقُلْتُ: مَا لِلنَّاسِ؟ فَأَشَارَتْ بِيَدِهَا نَحْوَ السَّمَاءِ وَقَالَتْ: سُبْحَانَ اللهِ! فَقُلْتُ: آيَةٌ؟ فَأَشَارَتْ: أَيْ نَعَمْ. فَقُمْتُ حَتَّى تَجَلانَّي الغَشْيُ، وَجَعَلْتُ أَصُبُّ فَوْقَ رَأْسِي مَاءً، فَلَمَّا انْصَرَفَ رَسُولُ اللهِ - ﷺ - حَمِدَ اللهَ وَأثَنَى عَلَيْهِ، ثُمَّ قَالَ: \"مَا مِنْ شَيءٍ كُنْتُ لَمْ أَرَهُ إِلَّا قَدْ رَأَيْتُهُ فِي مَقَامِي هذا حَتَّى الجَنَّةِ وَالنَّارِ، وَلَقَدْ أُوحِيَ إِلَيَّ أَنَّكُمْ تُفْتَنُونَ فِي القُبُورِ مِثْلَ -أوْ- قَرِيب مِنْ فِتْنَةِ الدَّجَّالِ- لَا أَدْرِي أَيَ ذَلِكَ قَالَتْ أَسْمَاءُ- يُؤْتَى أَحَدُكُمْ فَيُقَالُ: مَا عِلْمُكَ بهذا الرَّجُلِ؟ فَأَمَّا المُؤْمِنُ- أَوِ المُوقِنُ. لَا أدْرِي أَيَّ ذَلِكَ قَالَتْ أَسْمَاءُ- فَيَقُولُ: هُوَ مُحَمَّدٌ رَسُولُ اللهِ، جَاءَنَا بِالْبَيِّنَاتِ وَالْهُدى، فَأَجَبْنَا وَآمَنَّا وَاتَّبَعْنَا. فَيُقَالُ: نَمْ صَالِحًا، فَقَدْ عَلِمْنَا إِنْ كُنْتَ لَمُؤْمِنًا. وَأَمَّا المُنَافِقُ -أَوِ المُرْتَابُ. لَا أَدْرِي أَيَّ ذَلِكَ قَالَتْ أَسْمَاءُ- فَيَقُولُ: لَا أَدْرِي، سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ\". [انظر: ٨٦ - مسلم: ٩٠٥ - فتح: ١/ ٢٨٨]\nحَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنِ امْرَأَتِهِ فَاطِمَةَ، عَنْ جَدَّتِهَا أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، أَنَّهَا قَالَتْ: أَتَيْتُ عَائِشَةَ -زَوْجَ النَّبِيِّ - ﷺ - حِينَ خَسَفَتِ الشَّمْسُ .. الحديث.\nوقد سلف في العلم في باب: من أجاب الفتيا بالإشارة مطولًا (^١)، وبينَّا هناك المواضع التي أخرجه البخاري فيها، ومنها الكسوف وغيره كما سيأتي (^٢).\n_________\n(^١) سبق برقم (٨٦).\n(^٢) سيأتي برقم (١٠٥٣، ١٠٥٤، ١٠٦١)، وسيأتي أيضًا بالأرقام الآتية: (١٢٣٥، ١٣٧٣، ٢٥١٩، ٧٢٨٧).","vol":"4","page":293},{"text":"وقولها: (وَجَعَلْتُ أَصُبُّ فَوْقَ رَأسِي مَاءً) إنما فعلت ذَلِكَ ليزول الغشي، ولا ينقض -أعني: الغشي الخفيف- وضوءها، ولو كان كثيرًا لنقض، وهذا موضع الترجمة؛ لأن قوله: المثقل حتى يخرج هذا؛ لأنه يصير والحالة هذِه كالإغماء، وهو ناقض بالإجماع.\nوالغشي: مرض يعرض من طول التعب والوقوف، يقال منه غشي عليه وهو ضرب من الإغماء، إلا أنه أخف منه (^١). وقال صاحب \"العين\": غشي عليه: ذهب عقله، وفي القرآن: ﴿كَالَّذِي يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ﴾ [الأحزاب: ١٩]، وقال تعالى: ﴿فَأَغشَينَاهُم فَهُمْ لَا يُبْصِرُونَ﴾ (^٢) [يس: ٩].\n_________\n(^١) انظر: \"لسان العرب\" ٦/ ٣٢٦١، مادة: غشي.\n(^٢) ورد بهامش (س) ما نصه: ثم بلغ في الرابع والثلاثين كتبه مؤلفه، غفر الله له.","vol":"4","page":294},{"text":"<span data-type='title' id=toc-341>٣٨ - باب مَسْحِ الرَّأْسِ كُلِّهِ</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿وَاَمسَحُواْ بِرُءُوسِكُمْ﴾ [المائدة: ٦]. وَقَالَ ابن المُسَيَّب: المَرْأَةُ بِمَنْزِلَةِ الرَّجُلِ تَمْسَحُ على رَأسِهَا.\nوَسئِلَ مَالِكٌ: أَيُجْزِئُ أَنْ يَمْسَحَ بَعْضَ الرَّأسِ؟ فَاحْتَجَّ بِحَدِيثِ عَبْدِ اللهِ بْنِ زيدٍ.\n\n١٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عن عَمْرِو بْنِ يَحْيَى الَمازِنِّي، عَنْ أَبِيهِ، أَن رَجُلًا قَالَ لِعَبْدِ اللهِ بنِ زَيْدٍ -وَهُوَ جَدُّ عَمْرِو بنِ يَحْيَى-: أَتَسْتَطِيعُ أَنْ تُرِيَنِي كيْفَ كَانَ رَسُولُ اللهِ - ﷺ - يَتَوَضَّأُ؟ فَقَالَ عَبْدُ اللهِ بْنُ زَيْدٍ: نَعَمْ. فَدَعَا بِمَاءٍ، فَأَفْرَغَ عَلَى يَدَيْهِ، فَغَسَلَ [يَدَهُ] مَرَّتَينِ، ثُمَّ مَضْمَضَ وَاسْتَنْثَرَ ثَلَاثًا، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ غَسَلَ يَدَيْهِ مَرَّتَيْنِ مَرتَينِ إِلَى الِمرْفَقَيْنِ، ثُمَّ مَسَحَ رَأْسَهُ بِيَدَيْهِ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ، بَدَأَ بِمُقَدَّمِ رَأسِهِ، حَتَّى ذَهَبَ بِهِمَا إِلَى قَفَاهُ، ثُمَّ رَدَّهُمَا إِلَى الَمكَانِ الذِي بَدَأَ مِنْهُ، ثُمَّ غَسَلَ رِجْلَيهِ. [١٨٦، ١٩١، ١٩٢، ١٩٧، ١٩٩ - مسلم: ٢٣٥ - فتح: ١/ ٢٨٩]\n(لِقَوْلِ اللهِ تَعَالَى: ﴿وَامْسَحُوا بِرُءُوسِكُمْ﴾ [المائدة: ٦]. وَقَالَ ابن المُسَيبِ: المَرْأَةُ بِمَنْزِلَةِ الرَّجُلِ تَمْسَحُ عَلَى رَأسِهَا). هذا رواه ابن أبي شيبة بإسناد صحيح فقال: حَدَّثَنَا وكيع، عن سفيان، عن عبد الكريم يعني: -ابن مالك-، عن سعيد بن المسيب: المرأة والرجل في مسح الرأس سواء (^١).\nثم قَالَ البخاري: (وَسُئِلَ مَالِكٌ: أَيُجْزِيُ أَنْ يَمْسَحَ بَعْضَ الرَّأْسِ؟ فَاحْتَجَّ بِحَدِيثِ عَبْدِ اللهِ بْنِ زيدِ).\nقَالَ ابن التين: قرأناه غير مهموز وضبط في بعض الكتب بالهمز،\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٣٠ (٢٤١).","vol":"4","page":295},{"text":"وضم الياء على أنه رباعي من أجزأ، ومراده بحديث عبد الله بن زيد الذي ساقه فقال:\nحَدَّثنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنا مَالِكٌ، عَنْ عَمْرِو بْنِ يَحْيَى المَازِنِيِّ، عَنْ أَبِيهِ، أَنَّ رَجُلًا قَالَ لِعَبْدِ اللهِ بْنِ زَيْدٍ -وَهُوَ جَدُّ عَمْرِو بْنِ يَحْييَ-: أَتَسْتَطِيِعُ أَنْ تُرِيَنِي كَيْفَ كَانَ رَسُولُ اللهِ - ﷺ - يَتَوَضَّأ؟ فَقَالَ عَبْدُ اللهِ بْنُ زَيْدٍ: نعَمْ. فَدَعَا بِمَاءٍ، فَأَفْرَغَ على يَدَيْهِ، فَغَسَلَ يَدَهُ مَرَّتَيْنِ، ثُمَّ مَضْمَضَ وَاسْتَنْثَرَ ثَلَاثًا، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ غَسَلَ يَدَيْهِ مَرَّتَيْنِ مَرَتَيْنِ إِلَى المِرْفَقَيْنِ، ثُمَّ مَسَحَ رَأسَهُ بِيَدَيْهِ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ، بَدَأَ بِمُقَدَّمِ رَأسِهِ، حَتَّى ذَهَبَ بِهِمَا إلى قَفَاهُ، ثُمَّ رَدَّهُمَا إِلَى المَكَانِ الذِي بَدَأَ مِنْهُ، ثُمَّ غَسَلَ رِجْلَيْهِ.\nوالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا، وسيأتي قريبًا في مواضع عقبه (^١)، وفي المضمضة (^٢)، ومسح الرأس مرة (^٣)، والوضوء منَ المخضب (^٤) ومن التور (^٥).\nوأخرجه مسلم (^٦) وباقي الجماعة في الطهارة أيضًا (^٧).\n_________\n(^١) سيأتي برقم (١٨٦) باب: غسل الرجلين إلى الكعبين.\n(^٢) سيأتي برقم (١٩١).\n(^٣) سيأتي برقم (١٩٢).\n(^٤) سيأتي برقم (١٩٧).\n(^٥) سيأتي برقم (١٩٩).\n(^٦) مسلم (٢٣٥) كتاب: الطهارة، باب: في وضوء النبي - ﷺ -.\n(^٧) \"سنن أبي داود\" (١١٨)، \"سنن الترمذي\" (٢٨)، \"سنن النسائي\" ١/ ٧١ - ٧٢، \"سنن ابن ماجه\" (٤٠٥).","vol":"4","page":296},{"text":"ثانيها:\nفيه سؤال المتعلم ممن لديه علم.\nثالثها:\nهذا الإناء الذي أفرغ منه كان تورًا كما سيأتي في بابه (^١).\nومعنى (أفرغ): قلب.\nرابعها: فيه الإفراغ على اليدين معًا، وقد سلف الكلام عليه في حديث عثمان في باب: الوضوء ثلاثًا ثلاثًا (^٢).\nخامسها:\nفيه تثنية غسل اليد، وسيأتي عنه في باب: مسح الرأس مرة (^٣) التثليث، وكلاهما سائغ.\nسادسها:\nفيه استحباب غسل اليد قبل إدخالها الإناء في ابتداء الوضوء.\nسابعها:\nجواز إدخال اليدين الإناء بعد غسلهما، وأنه لا يفتقر إلى نية الاغتراف.\nثامنها:\nالترتيب بين غسل اليدين والمضمضة، وقد سلف في حديث عثمان، وسلف فيه أيضًا الكلام على المضمضة (^٤).\n_________\n(^١) سيأتي برقم (١٩٩) باب: الوضوء من التور.\n(^٢) سبق برقم (١٥٩).\n(^٣) سيأتي برقم (١٩٢).\n(^٤) سبق برقم (١٥٩).","vol":"4","page":297},{"text":"تاسعها:\nلم يذكر هنا (الاستنشاق) وذكر بدلها (الاستنثار)، وقد قيل: إنه هو، لكن الأصح التغاير كما سلف، وقد ذكر الثلاثة في باب: مسح الرأس مرة، كما ستعلمه (^١).\nعاشرها:\nفيه تثليث المضمضة والاستنثار، وذلك سنة، والأصح الجمع في المضمضة ثلاث غرف، وورد الفصل أيضًا بغرفتين وصُحح، لكن الأصح الأول.\nحادي عشرها:\nفيه تثليث غسل الوجه، وقام الإجماع على سنية ذَلِكَ.\nالثاني عشر:\nفيه تثنية غسل اليدين إلى المرفقين، وهو جائز، والأفضل ثلاثًا كما مر، وقد سلف الكلام على المرفق وإدخاله في حديث عثمان السالف، وكذا على مسح الرأس وغسل الرجلين (^٢).\nالثالث عشر:\nفيه استيعاب الرأس بالمسح، والإجماع قائم على مطلوبيته، لكن هل ذَلِكَ على وجه الوجوب أو الندب؟ فيه خلاف أسلفته هناك، والكيفية المذكورة في هذا الحديث هي المشهورة في الحديث.\nوقد ذكرت في \"شرح العمدة\" في معنى: أقبل وأدبر، ثلاثة مذاهب فراجعها منه، ووجهين آخرين أيضًا (^٣).\n_________\n(^١) سيأتي برقم (١٩٢).\n(^٢) سبق برقم (١٥٩).\n(^٣) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٣٨٠ - ٣٨٤.","vol":"4","page":298},{"text":"ومما احتج به على عدم وجوب الاستيعاب حديث المغيرة بن شعبة أنه - ﷺ - مسح بناصيته وعلى عمامته (^١).\nوأجاب ابن القصار (^٢) عنه بأنه يحتمل أيضًا إرادة الكل كقوله تعالى: ﴿فَيُؤْخَذُ باَلَنَّوَاصِى وَاْلَأَقْدَامِ﴾ [الرحمن: ٤١]، فإنها هنا الرءوس ولا يراد بعضها. ثم أَعَلَّ حديث المغيرة بمعقل بن مسلم قَالَ: وصحيحه مرسل عن المغيرة.\nقَالَ: ولو صح فلا حجة فيه؛ لأنه لم يقتصر عليها بل على العمامة أيضًا، ويصرف مسحه عليها للعذر، وفي الحديث جواز غسل بعض أعضاء الوضوء مرة وبعضها أكثر من ذَلِكَ.\nوادعى ابن بطال أن قوله في الحديث جميعه: (ثم) لم يُرد بها المهلة، وإنما أراد بها الإخبار عن صفة الغسل، وأن (ثم) هنا بمعنى الواو، ولا يسلم له ذَلِكَ (^٣).\n_________\n(^١) رواه مسلم (٢٧٤/ ٨٣) كتاب: الطهارة، باب: المسح على الناصية والعمامة.\n(^٢) هو علي بن عمر بن أحمد البغدادي المعروف بابن القصار، أبو الحسن، فقيه، أصولي، ولي قصاء بغداد، من أثاره \"عيون الأدلة\"، و\"إيضاح الملة في الخلافيات\". ووثقه الخطيب، مات سنة سبع وتسعين وثلاثمائة.\nانظر: \"تاريخ بغداد\" ١٢/ ٤١، \"سير أعلام النبلاء\" ١٧/ ١٠٧، \"شذرات الذهب\" ٣/ ١٤٩.\n(^٣) انظر: \"بشرح ابن بطال\" ١/ ٢٨٥.","vol":"4","page":299},{"text":"<span data-type='title' id=toc-342>٣٩ - باب غَسْلِ الرِّجْلَيْن إِلَى الكَعْبَيْنِ</span>\n١٨٦ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا وُهَيْبٌ، عَنْ عَمْرٍو، عَنْ أَبِيهِ، شَهِدْتُ عَمْرَو بْنَ أَبِي حَسَنٍ سَأَلَ عَبْدَ اللهِ بْنَ زَيْدٍ، عَنْ وُضُوءِ النَّبيِّ - ﷺ -، فَدَعَا بِتَوْرٍ مِنْ مَاءٍ، فَتَوَضَّأَ لَهُمْ وُضُوءَ النَّبيِّ - ﷺ -، فَأَكْفَأَ عَلَى يَدِهِ مِنَ التَّوْرِ، فَغَسَلَ يَدَيْهِ ثَلَاثًا، ثُمَّ أَدْخَلَ يَدَهُ فِي التَّوْرِ، فَمَضْمَضَ وَاسْتَنْشَقَ وَاسْتَنْثَرَ ثَلَاثَ غَرَفَاتٍ، ثُمَّ أَدْخَلَ يَدَهُ فَغَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ غَسَلَ يَدَيْهِ مَرَّتَيْنِ إِلَى الِمرْفَقَيْنِ مَرَّتَيْنِ، ثُمَّ أَدْخَلَ يَدَهُ فَمَسَحَ رَأْسَهُ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ مَرَّةَ وَاحِدَةً، ثُمَّ غَسَلَ رِجْلَيْهِ إِلَى الكَعْبَيْنِ. [انظر: ١٨٥ - مسلم: ٢٣٥ - فتح: ١/ ٢٩٤]\nحَدثَني مُوسَى، ثنا وُهَيْبٌ، عَنْ عَمْرٍو، عَنْ أبِيهِ، شَهِدْتُ عَمْرَو بْنَ أَبِي حَسَنٍ سَأَلَ عَبْدَ الله بْنَ زَيْدٍ، عَنْ وُضُوءِ النَّبيِّ - ﷺ -، فَدَعَا بِتَورٍ مِنْ مَاءٍ، فَتَوَضَّأَ لَهُمْ وُضُوءَ النَّبِيِّ - ﷺ -، فَأَكْفَاَ عَلَى يَدِهِ مِنَ التَّوْرِ، فَغَسَلَ يَدَيْهِ ثَلَاثًا، ثُمَّ أَدْخَلَ يَدَهُ فِي التَّوْرِ، فَمَضْمَضَ وَاسْتَنْشَقَ وَاسْتَنْثَرَ ثَلَاثَ غَرَفَاتٍ، ثُمَّ أدْخَلَ يَدَهُ فَغَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ غَسَلَ يَدَيْهِ مَرَّتَيْنِ إِلَى المِرْفَقَيْنِ مَرَّتَيْنِ، ثُئم أَدْخَلَ يَدَهُ فَمَسَحَ رَأسَهُ، فَأقْبَلَ بِهِمَا وَأَدْبَرَ مَرَّةً وَاحِدَةً، ثُمَّ غَسَلَ رِجْلَيْهِ إِلَى الكَعْبَيْنِ.\nالكلام عليه من أوجهٍ:\nأحدها:\n(عمرو بن أبي حسن) ذكره أبو موسى في \"الصحابة\".\nو(عمرو بن يحيى) ثقة. مات بعد المائة (^١). ووالده ثقة أيضًا (^٢).\n_________\n(^١) تقدمت ترجمته في حديث (٢١، ٢٢).\n(^٢) يحيى بن عمارة بن أبي حسن. قال محمد بن إسحاق بن يسار: كان ثقة. وقال النسائي، وابن خراش: ثقة. وذكره ابن حبان في \"الثقات\".\nانظر: \"التاريخ الكبير\" ٨/ ٢٩٥ (٣٠٥٨)، \"الجرح والتعديل\" ٩/ ١٧٥ (٧٢٥)، \"الثقات\" ٥/ ٥٢٢، \"تهذيب الكمال\" ٣١/ ٤٧٤ (٦٨٨٩)","vol":"4","page":300},{"text":"ورواه البخاري في باب من مضمض واستنشق من غرفة واحدة بإسقاط: (عمرو بن أبي حسن) (^١).\nو(وهيب): هو ابن خالد.\nو(موسى): هو ابن إسماعيل التبوذكي.\nثانيها:\nالوُضوء بضم الواو على المعروف.\nوالتور: بمثناة فوق ضبه الطست.\nوأكفأ: أمال وصب، وهو مهموز.\nثالثها: في فقهه:\nوقد سلف في الباب قبله (^٢)، وفي باب: من رفع صوته بالعلم (^٣) ومذهب جمهور العلماء دخول المرفقين في غسل اليد في الوضوء، وخالف فيه زُفرُ أصحابَهُ (^٤).\nوالخلاف جار أيضًا في دخول الكعبين في غسل الرجلين، وهما العظمان الناتئان عند مفصل الساق والقدم، خلافًا لمن شذ وقال: إنه مجمع الشراك. ونقله ابن بطال (^٥) عن أبي حنيفة (^٦).\n_________\n(^١) سيأتي برقم (١٩١) كتاب: الوضوء، باب: من مضمض واستنشق من غرفة واحدة.\n(^٢) باب: مسح الرأس كله.\n(^٣) سبق برقم (٦٠).\n(^٤) انظر: \"الإيضاح\" ١/ ١١٢.\n(^٥) انظر: \"شرح ابن بطال\" ١/ ٢٨٨.\n(^٦) انظر: \"البناية\" ١/ ١٠٦ - ١١١.","vol":"4","page":301},{"text":"<span data-type='title' id=toc-343>٤٠ - باب اسْتِعْمَالِ فَضْلِ وَضُوءِ النَّاسِ</span>\nوَأَمَرَ جَرِيرُ بْنُ عَبْدِ اللهِ أهْلَهُ أَنْ يَتَوَضَّئُوا بِفَضْلِ سِوَاكِهِ.\n\n١٨٧ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا الَحكَمُ قَالَ: سَمِعْتُ أَبَا جُحَيْفَةَ يَقُول: خَرَجَ عَلَينَا رَسُولُ اللهِ - ﷺ - بِالْهَاجِرَةِ، فَأُتى بِوَضُوءِ فَتَوَضَّأَ، فَجَعَلَ النَّاسُ يَأْخُذُونَ مِنْ فَضْلِ وَضُوئِهِ فَيَتَمَسَّحُونَ بِهِ، فَصَلَّى النَّبِيُّ - ﷺ - الظُّهْرَ رَكْعَتَيْنِ وَالْعَصْرَ رَكْعَتَيْنِ، وَبَيْنَ يَدَيْهِ عَنَزَةٌ. [٣٧٦، ٤٩٥، ٤٩٩، ٥٠١، ٦٣٣، ٦٣٤، ٣٥٥٣، ٣٥٦٦، ٥٧٨٦، ٥٨٥٩ - مسلم: ٥٠٣ - فتح: ١/ ٢٩٤]\n\n١٨٨ - وَقَالَ أبُو مُوسَى: دَعَا النَّبيُّ - ﷺ - بِقَدَحٍ فِيهِ مَاءٌ، فَغَسَلَ يَدَيْهِ وَوَجْهَهُ فِيهِ، وَمَجَّ فِيهِ، ثُمَّ قَالَ لَهُمَا: \"اشْرَبَا مِنْهُ، وَأَفْرِغَا عَلَى وُجُوهِكُمَا وَنُحُورِكُمَا\". [١٩٦، ٤٣٢٨ - مسلم: ٢٤٩٧ - فتح: ١/ ٢٩٥]\n\n١٨٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ قَالَ: حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ. قَالَ: وَهُوَ الذِي مَجَّ رَسُولُ اللهِ - ﷺ - فِي وَجْهِهِ، وَهْوَ غُلَامٌ مِنْ بِئْرِهِمْ. وَقَالَ عُرْوَةُ، عَنِ الِمسْوَرِ وَغَيْرِهِ، يُصَدِّقُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَة: وِإذَا تَوَضَّأَ النَّبِيُّ - ﷺ - كَادُوا يَقْتَتِلُونَ على وَضُوئِهِ. [انظر: ٧٧ - فتح: ١/ ٢٩٥]\nوهذا أخرجه ابن أبي شيبة في \"مصنفه\" بإسناد جيد عن وكيع، عن إسماعيل، عن قيس، عن جرير قَالَ: وأخبرنا هشيم عن ابن عون، عن إبراهيم أنه كان لا يرى بأسًا بالوضوء من فضل السواك (^١).\nثم ذكر البخاري بعده عدة أحاديث، وكلها دالة على ما ترجم له، وهو طهارة الماء المستعمل في رفع الحدث المنفصل عنه.\nوفضل السواك: هو الماء الذي ينقع فيه السواك ليلين. وسواكه\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ١٥٨ (١٨١٧ - ١٨١٨).","vol":"4","page":302},{"text":"الآراك وهو لا يغير الماء. فأراد البخاري أن يعرفك أن كل ما لا يتغير فإنه يجوز الطهارة به، والماء المستعمل غير متغير هو طاهر، وأن مَنِ ادعى نجاسة الماء المستعمل فهو مردود عليه، وأنه ماء الخطايا.\nولا خلاف عند الشافعية في طهارته، ووافقهم مالك وأحمد، وعن أبي حنيفة رواية: أنه طاهر، وأخرى: أنه نجس نجاسة مخففة، وثالثة: أنه نجس نجاسة مغلظة.\nواختلف قول الشافعي في طهوريته فقال في الجديد: إنه غير طهور لسلب الفرض طهوريته؛ وبه قَالَ أبو حنيفة وأحمد، وقال في القديم: إنه طهور؛ وبه قَالَ مالك (^١).\nومحل الخوض في ذَلِكَ كتب الخلاف فلا نطول به، ومحل تفاريعه كتب الفروع، وقد بسطناها فيها ولله الحمد.\nالحديث الأول:\nحَدَّثنَا آدَمُ، ثنَا شُعْبَةُ، عن الحَكَم سَمِعْتُ أَبَا جُحَيْفَةَ يَقُولُ: خَرَجَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - بِالْهَاجِرَةِ، فَأُتِيَ بِوَضُوءٍ فَتَوَضَّأ، فَجَعَلَ النَّاسُ يَأخُذُونَ مِنْ فَضْلِ وَضُوئِهِ فَيَتَمَسَّحُونَ بِهِ، فَصَلَّى النَّبِيُّ - ﷺ - الظُهْرَ رَكْعَتَيْنِ وَالْعَصْرَ رَكْعَتَيْنِ، وَبَيْنَ يَدَيْهِ عَنَزَةٌ.\nوهذا الحديث متفق على صحته، روي عن أبي جحيفة مختصرًا ومطولًا، وقد ذكره البخاري هنا وفي الصلاة من طريق الحكم (^٢)، وفي صفة النبي - ﷺ - (^٣).\n_________\n(^١) انظر: \"عيون المجالس\" ١/ ١٦٢ - ١٦٦، \"المنتقى\" ١/ ٥٧، \"الهداية\" ١/ ٢٠ - ٢١، \"روضة الطالبين\" ١/ ٧، \"الوسيط\" ١/ ٤٢ - ٤٣، \"المغني\" ١/ ٣١ - ٣٥.\n(^٢) سيأتي برقم (٥٠١) باب: السترة بمكة وغيرها.\n(^٣) سيأتي برقم (٣٥٦٦) كتاب: المناقب.","vol":"4","page":303},{"text":"وأخرجه مسلم (^١) والنسائي في الصلاة (^٢).\nرواه عن أبي جحيفة ولدُه عون والحكم بن عتيبة، واشتهر عن شعبة. قيل: إن الحكم لم يسمع من أحد من الصحابة إلا من أبي جحيفة خاصة، لكن روى عن أبي أوفي أيضًا.\nو(أبو جحيفة) اسمه وهب بن عبد الله (^٣).\nوالهاجرة والهجير: اشتداد الحر نصف النهار.\nقَالَ ابن سيده: عند زوال الشمس مع الظهر. وقيل: عند الزوال إلى العصر. وقيل في كل ذَلِكَ: إنه شدة الحر (^٤)، وفي \"الأنواء الكبير\" لأبي حنيفة (^٥): الهاجرة بالصيف: قبل الظهيرة بقليل، وبعدها بقليل والهويجرة: قبل العصر بقليل، وسميت الهاجرة؛ لهرب كل شيء منها (^٦).\nولم يسمع بالهاجرة في غير الصيف إلا في بيت للعجاج. وقال صاحب \"المغيث\": الهاجرة: بمعنى المهجورة؛ لأن السير يهجر فيها كدافق يعني: مدفوق (^٧).\nوأما حديث: \"فالمهجر كالمهدي بدنة\" (^٨) فالمراد التبكير، قَالَ\n_________\n(^١) مسلم (٥٠٣) كتاب: الصلاة، باب: سترة المصلي.\n(^٢) \"سنن النسائي\" ١/ ٢٣٥.\n(^٣) سبقت ترجمته في الحديث (١١٧).\n(^٤) \"المخصص\" ٢/ ٣٩٣ - ٣٩٤ باب: صفة النهار وأسماؤه.\n(^٥) سبقت ترجمته في الحديث (٢١، ٢٢).\n(^٦) انظر: \"المخصص\" ٢/ ٣٩٤.\n(^٧) \"المجموع المغيث\" ٣/ ٤٧٨، وقد صدرها (بقيل).\n(^٨) سيأتي برقم (٩٢٩) كتاب: الجمعة، باب: الاستماع إلى الخطبة.","vol":"4","page":304},{"text":"الخليل: وهي لغة حجازية (^١)، وكان خروجه - ﷺ - هذا من قبة حمراء من أدم بالأبطح بمكة، كما صرح به في رواية أخرى (^٢).\nو(الوَضوء) بفتح الواو على المعروف.\nوقوله: (فَيَتَمَسَّحُونَ بِهِ) هو موضع الترجمة، وفيه: التبرك بآثار الصالحين سيما سيد الصالحين، واستعمال فضل طهورهم وطعامهم وشرابهم (^٣).\nوقال الإسماعيلي: يحتمل أن يكون أخذهم الماء الباقي في الإناء الذي كان يتوضأ منه تبركًا منهم بما وصلت إليه يده منه.\nقُلْتُ: ذاك أبلغ.\nوقوله: (فَصَلَّى الظُّهْرَ رَكْعَتَيْنِ وَالْعَصْرَ رَكْعَتَيْنِ). فيه: قصر الرباعية، وإن كان بقرب البلد. والعنزة تقدم بيانها.\nالحديث الثاني:\nوقال البخاري: وَقَالَ أَبُو مُوسَى: دَعَا النّبِيُّ - ﷺ - بِقدحِ فِيهِ مَاءٌ، فَغَسَلَ يَدَيْهِ وَوَجْهَهُ فِيهِ، وَمَجَّ فِيهِ، ثُمَّ قَالَ لَهُمَا: \"اشْرَبَا مِنْهُ، وَأَفْرِغَا عَلَى وُجُوهِكُمَا وَنُحُورِكمَا\".\nوهذا الحديث علقه البخاري هنا، وقد أسنده في باب: الغسل والوضوء في المخضب مختصرًا كما سيأتي قريبًا (^٤)، وفي كتاب المغازي، في غزوة الطائف مطولًا عن أبي موسى (^٥).\n_________\n(^١) \"العين\" ٣/ ٣٨٧ مادة: هجر.\n(^٢) ستأتي برقم (٣٧٦).\n(^٣) حمل العلماء التبرك على الخصوصية برسول الله - ﷺ - وآثاره دون غيره، وانظر بسطنا لهذِه المسألة في تعليقنا على حديث رقم (١٩٤).\n(^٤) سيأتي برقم (١٩٦).\n(^٥) سيأتي برقم (٤٣٢٨).","vol":"4","page":305},{"text":"وقوله: (قَالَ لَهُمَا: \"اشْرَبَا\"): يعني: أبا موسى الراوي وبلالًا؛ فإنه كان معه كما ساقه البخاري في المغازي، وفيه: فنادتهما أم (سلمة) (^١) من وراء الستر: أفضلا لأمكما. فأفضلا لها (^٢).\nويحتمل أمره بالشرب والإفراغ من أجل مرض أو شيء أصابهما.\nقَالَ الإسماعيلي: وليس هذا من الوضوء في شيء، فإنما هو في مثل من استشفي بالغسل له فغسل.\nقَالَ المهلب: وفي أحاديث الباب دلالة على طهارة لعاب الآدمي وبقية السؤر، والنهي عن النفخ في الطعام والشراب، إنما هو لاستقذار ما تطاير فيه من اللعاب لا للنجاسة، وهذا التقدير مرتفع عن الشارع.\nقيل: كانت نخامته أطيب من المسك عندهم؛ لأنهم كانوا يتدافعون عليها ويدلكون بها وجوههم لبركتها وطيبها، وأنها مخالفة لخلوف أفواه البشر، وذلك لمناجاته الملائكة يطيب الله لهم نكهته وخلوف فيه وجميع رائحته (^٣).\nالحديث الثالث:\nقَالَ البخاري: حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ ثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ ابْنِ سَعْدٍ، ثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ أَخْبَرَنِي مَحْمُودُ ابْنُ الرَّبِيعِ، وَهُوَ الذِي مَجَّ رَسُولُ اللهِ - ﷺ - فِي وَجْهِهِ، وَهْوَ غُلَامٌ مِنْ بِئْرِهِمْ.\n_________\n(^١) جاءت في (س): سليم وهو خطأ.\n(^٢) سيأتي برقم (٤٣٢٨).\n(^٣) \"رح ابن بطال\" ١/ ٢٩١ - ٢٩٢.","vol":"4","page":306},{"text":"هذا الحديث سلف بيانه في كتاب: العلم، في باب: متى يصح سماع الصغير (^١).\nقَالَ الإسماعيلي: رواه الناس عن إبراهيم بن سعد، عن الزهري نفسه إلا يعقوب، وفيه ممازحة الطفل بما قد يصعب عليه؛ لأن مج الماء قد يصعب عليه وإن كان قد يستلذه.\nالحديث الرابع:\nقَالَ البخاري: (وَقَالَ عُرْوَةُ، عَنِ المِسْوَرِ وَغَيْرِهِ، يُصَدِّقُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ: وإِذَا تَوَضَّأَ النَّبِيُّ - ﷺ - كَادُوا يَقْتَتِلُونَ على وَضُوئِهِ).\nهذا الحديث كذا ذكره هنا معلقًا، وقد أسنده بعد في الجهاد، وصلح الحديبية كما ستعلمه، إن شاء الله وقدره (^٢).\nوأراد بقوله: (وغَيْرِهِ). مروان بن الحكم كما صرح به هناك، وذكر ابن طاهر أن هذا الحديث معلول، وذلك أن المسور ومروان (^٣) لم يدركا هذِه القصة التي بالحديبية سنة ستٍّ؛ لأن مولدهما كان بعد الهجرة بسنتين (^٤). على ذَلِكَ اتفق المؤرخون، وإنما يرويانها عمن شاهدها.\nوأما ما في \"صحيح مسلم\" عن المسور قَالَ: سمعت رسول الله - ﷺ - يخطب الناس على المنبر وأنا يومئذ محتلم (^٥). فيحتاج إلى تأويل، فقد\n_________\n(^١) سبق برقم (٧٧).\n(^٢) سيأتي برقم (٢٧٣١) كتاب: الشروط، باب: الشروط في الجهاد. وبرقم (٤١٧٨ - ٤١٧٩) كتاب: المغازي، باب: غزوة الحديبية.\n(^٣) ستأتي ترجمتهما في حديث (٢٤١).\n(^٤) \"الجمع بين رجال الصحيحين\" ٢/ ٥٠١، ٥١٦.\n(^٥) \"صحيح مسلم\" (٢٤٤٩) كتاب: فضائل الصحابة، باب: فضائل فاطمة بنت النبي - ﷺ -.","vol":"4","page":307},{"text":"يؤول الاحتلام على أنه كان يعقل أو كان سمينًا غير مهزول، وهو احتمال لغوي.\nقَالَ صاحب \"الأفعال\": حلم حلمًا إذا عقل (^١). وقال غيره: يحلم الغلام صار سمينًا، ذكره القرطبي، وهو معدود في صغار الصحابة، مات سنة أربع وستين.\n\n<span data-type='title' id=toc-344>[باب]</span>\n١٩٠ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يُونُسَ قَالَ: حَدَّثَنَا حَاتِمُ بْن إسماعيل، عَنِ الجَعْدِ قَالَ: سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ يَقُولُ: ذَهَبَتْ بِي خَالَتِي إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: يَا رَسولَ الله، إِنَّ ابن أُخْتِي وَجِعٌ. فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، ثُمَّ تَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، ثُمَّ قُمْتُ خَلْفَ ظَهْرِهِ، فَنَظَرتُ إِلَى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ مِثْلِ زِرِّ المجلَةِ. [٣٥٤٠، ٣٥٤١، ٥٦٧٠، ٦٣٥٢ - مسلم: ٢٣٤٥ - فتح: ١/ ٢١٦]\nالحديث الخامس:\nقَالَ البخاري: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يُونُسَ، ثنا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنِ الجَعْدِ، سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ يَقُولُ: ذَهَبَتْ بِي خَالَتِي إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: يَا رَسُولَ الله، إِنَّ ابن أُخْتِي وَقِعٌ فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، ثُمَّ تَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، ثُمَّ قُمْتُ خَلْفَ ظَهْرِهِ، فَنَظَرْتُ إِلَى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ مِثْلِ زِرِّ الحَجَلَةِ.\nالكلام عليه من أوجه:\nأحدها: هذا الحديث أخرجه البخاري أيضًا في صفة النبي - ﷺ -،\n_________\n(^١) \"الأفعال\" لابن القطاع ١/ ٢٣٤.","vol":"4","page":308},{"text":"والدعوات وغيرهما (^١). وأخرجه مسلم في صفة النبي - ﷺ - (^٢)، والترمذي في المناقب (^٣).\nثانيها: السائب هذا ولد في السنة الثانية من الهجرة، وشهد حجة الوداع، وخرج مع الصبيان إلى ثنية الوداع يتلقى النبي - ﷺ - مقدِمَه من تبوك. مات سنة إحدى وتسعين، وقيل: سنة سِّت وثمانين. وجعلهما ابن منده اثنين وهما واحد (^٤).\nوخالته: لا يحضرني اسمها وهي مذكورة في الصحابة.\nوالجعد (خ، م، د، ت، س): هو ابن عبد الرحمن، ويقال: الجعيد. ثقة أخرجوا له خلا ابن ماجه (^٥).\nوحاتم (ع) ثقة مات سنة سبع وثمانين ومائة (^٦).\n_________\n(^١) سيأتي برقم (٣٥٤١) كتاب: المناقب، باب: خاتم النبوة، وبرقم (٥٦٧٠) كتاب: المرضى، باب: من ذهب بالصبي المريض ليدعى له. وبرقم (٦٣٥٢) كتاب: الدعوات، باب: الدعاء للصبيان بالبركة ومسح رءوسهم.\n(^٢) مسلم (٢٣٤٥) كتاب: الفضائل، باب: إثبات خاتم النبوة وصفته.\n(^٣) \"سنن الترمذي\" (٣٦٤٣).\n(^٤) انظر ترجمته في: \"معرفة الصحابة\" ٣/ ١٣٧٦ (١٢٦٥)، و\"الاستيعاب\" ٢/ ١٤٤ (٩٠٧)، و\"أسد الغابة\" ٢/ ٣٢١ (١٩٢٦)، و\"الإصابة\" ٢/ ١٢٠ (٣٧٣٥).\n(^٥) الجعد بن عبد الرحمن بن أوس ويقال: ابن أويس الكندي. قال إسحاق بن منصور، عن يحيى بن معين: ثقة.\nوكذلك قال النسائي. قال البخاري: وقال مكي بن إبراهيم: سمعت من الجعيد، وعبد الله بن سعيد بن أبي هند، وهاشم بن هاشم سنة أربع وأربعين ومائة.\nانظر: \"التاريخ الكبير\" ٢/ ٢٤٠ (٢٣١٨)، \"الجرح والتعديل\" ٢/ ٥٢٩ (٢١٩٦)، \"تهذيب الكمال\" ٤/ ٥٦١ (٩٢٧).\n(^٦) حاتم بن إسماعيل المدني. روى عن: أسامة بن زيد الليثي. روي عنه: إبراهيم بن حمزة الزبيري. قال أبو بكر الأثرم، عن أحمد بن حنبل: حاتم بن إسماعيل أحب إليَّ من الدراوردي، زعموا أن حاتمًا كان فيه غفلة، إلا أن كتابه صالح. =","vol":"4","page":309},{"text":"وعبد الرحمن: هو المستملي البغدادي لا الرقي، صدوق، وعنه البخاري فقط. مات سنة أربع وعشرين ومائتين (^١).\nثالثها: قوله: (وَقِعٌ) كذا رواه ابن السكن. وقال الإسماعيلي، كذا هو في البخاري، والأكثرون يقولون: (وَجِع) (^٢)، وفي رواية أبي ذر الهروي: وقع على لفظ الماضي (^٣).\nوقال ابن بطال: قوله: (وقع) معناه: وقع في المرض. قَالَ: وإن\n_________\n= وقال أبو حاتم: هو أحب إليّ من سعيد بن سالم. وقال النسائي: ليس به بأس.\nانظر: \"التاريخ الكبير\" ٣/ ٧٧ (٢٧٨)، \"الجرح والتعديل\" ٣/ ٢٥٨ (١١٥٤)، \"تهذيب الكمال\" ٥/ ١٨٧ (٩٩٢).\n(^١) عبد الرحمن بن يونس بن هاشم الرومي. قال أبو حاتم: صدوق.\nوذكره ابن حبان في \"الثقات\"، وقال: كان صاعقة لا يحمد أمره.\nوقال محمد بن إسحاق الثقفي: سألت أبا يحيى محمد بن عبد الرحيم عن أبي مسلم فلم يرضه، أراد أن يتكلم فيه، ثم قال: أستغفر الله، فقلت له: في الحديث؟ فقال: نعم، وشيئًا آخر؛ ولم يرضه. وقال ابن حجر: صدوق طعنوا فيه للرأي.\nانظر: \"التاريخ الكبير\" ٥/ ٣٦٩ (١١٦٦)، \"الجرح والتعديل\" ٥/ ٣٠٣ (١٤٣٨)، \"الثقات\" ٨/ ٣٧٩، \"تهذيب الكمال\" ١٨/ ٢٣ (٣٩٩٩)، \"تقريب التهذيب\" (٤٠٤٨)\n(^٢) قال شيخ الإسلام زكريا الأنصاري في \"منحة الباري\" ١/ ٤٨٦: وَجعٌ بفتح الواو، وكسر الجيم وبالتنوين. وقال الزركشي في \"التنقيح\" ١/ ٩٨: وَجِع كذا لأكثر الرواة وفي رواية ابن السكن وقع بالقاف.\n(^٣) قال الحافظ ابن حجر في \"الفتح\" ١/ ٢٩٦: وقِعٌ بكسر القاف والتنوين.\nوللكشميهني: وقع بلفظ الماضي، وفي رواية كريمة: وجع بالجيم والتنوين. وقال الكرماني في \"شرحه\" ٣/ ٣٦: وقع بلفظ الماضي وفي بعضها وقع بكسر القاف والتنوين.\nوقال القاضي عياض في \"مشارق الأنوار\" ٢/ ٢٩٣: وقع بكسر القاف أي: مريض.","vol":"4","page":310},{"text":"كان روي بكسر القاف فأهل اللغة يقولون: وقِع الرجل إذا اشتكى لحم قدمه. قَالَ الراجز:\nكل الحذاء يحتذي الحافي الوَقِع\nقَالَ: والمعروف عندنا (وقَع). بفتح القاف والعين (^١).\nقُلْتُ: وكذا في ابن سيده: وقع الرجل والفرس وقعًا فهو وقِع: إذا حفي من الحجارة أو الشوك، وقد وقعه الحجر، وحافر وقيع: وقعته الحجارة فقصت منه (^٢)، ثم ذكر بيت الراجز، ثم قَالَ: واستُعير للمشتكي المريض، والعرب تسمي كل مرض وجعًا، وفي \"الجامع\": وقع الرجل يوقع إذا حفي من مشيه عَلَى الحجارة، وقيل: هو أن يشتكي لحم رجليه من الحفاء.\nرابعها: فيه بركة الاسترقاء، وأما الخاتم فسيأتي الكلام عليه -إن شاء الله تعالى- في صفته عليه أفضل الصلاة والسلام فيه برواياته المتنوعة الزائدة على العشرة (^٣).\n_________\n(^١) انظر: \"بشرح ابن بطال\" ١/ ٢٩٢.\n(^٢) \"المخصص\" ٢/ ٨٧ كتاب: الخيل، صفات الحوافر.\n(^٣) سيأتي في كتاب: المناقب، باب: صفة النبي - ﷺ -.","vol":"4","page":311},{"text":"<span data-type='title' id=toc-345>٤١ - باب مَنْ تمضمض وَاسْتَنْشَقَ مِنْ غَرْفَةٍ وَاحِدَةٍ</span>\n١٩١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ أَنَّهُ أَفْرَغَ مِنَ الإِنَاءِ عَلَى يَدَيْهِ فَغَسَلَهُمَا، ثُمَّ غَسَلَ -أَوْ مَضْمَضَ- وَاسْتَنْشَقَ مِنْ كَفَّةٍ وَاحِدَةٍ، فَفَعَلَ ذَلِكَ ثَلَاثًا، فَغَسَلَ يَدَيْهِ الَى الِمرْفَقَيْنِ مَرَّتَيْنِ مَرَّتَيْنِ، وَمَسَحَ بِرَأْسِهِ مَا أَقْبَلَ وَمَا أَدْبَرَ، وَغَسَلَ رِجْلَيْهِ إِلَى الكَعْبَيْنِ، ثُمَّ قَالَ: هَكَذَا وُضوءُ رَسُولِ اللهِ - ﷺ -. [انظر: ١٨٥ - مسلم: ٢٣٥ - فتح: ١/ ٢٩٧]\nحَدثنَا مُسَدَّدٌ، ثنَا خَالِدُ بْنُ عَبْدِ اللهِ ثنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ أَنَّهُ أفْرَغَ مِنَ الإِنَاءِ على يَدَيْهِ فَغَسَلَهُمَا، ثُمَّ غَسَلَ -أَوْ مَضْمَضَ- وَاسْتَنْشَقَ مِنْ كَفَّةٍ وَاحِدَةٍ، فَعَل ذَلِكَ ثَلَاثًا .. الحديث\nثم ذكر بعده:","vol":"4","page":312},{"text":"<span data-type='title' id=toc-346>٤٢ - باب مَسْحِ الرَّأسِ مَرَّةً واحدة</span>\n١٩٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبِ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ قَالَ: شَهِدْتُ عَمْرَو بْنَ أَبِي حَسَنِ، سَأَلَ عَبْدَ اللهِ بْنَ زَيْدٍ عَنْ وُضُوءِ النَّبِيِّ - ﷺ -، فَدَعَا بِتَوْرٍ مِنْ مَاءٍ، فَتَوَضَّأَ لَهُمْ، فَكَفَأَ عَلَى يَدَيْهِ فَغَسَلَهُمَا ثَلَاثًا، ثُمَّ أَدْخَلَ يَدَهُ فِي الإِنَاءِ، فَمَضْمَضَ وَاسْتَنْشَقَ، وَاسْتَنْثَرَ ثَلَاثًا بِثَلَاثِ غَرَفَاتٍ مِنْ مَاءٍ، ثُمَّ أَدْخَلَ يَدَهُ فِي الإِنَاءِ، فَغَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ أَدْخَلَ يَدَهُ فِي الإِنَاءِ، فَغَسَلَ يَدَيْهِ إِلَى الِمرْفَقَيْنِ مَرَّتَيْنِ مَرَّتَيْنِ، ثُمَّ أَدْخَلَ يَدَهُ فِي الإِنَاءِ، فَمَسَحَ بِرَأْسِهِ فَأَقْبَلَ بِيَدَيْهِ وَأَدْبَرَ بِهِمَا، ثمَّ أَدْخَلَ يَدَهُ فِي الإِنَاءِ فَغَسَلَ رِجْلَيْهِ.\nثم قَالَ: وَحَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: مَسَحَ رَأْسَة مَرَّةً. [انظر: ١٨٥ - مسلم ٢٣٥ - فتح ١/ ٢٩٧]\nحَدَّثنَا سُلَيْمَانُ بْنُ حَرْبٍ، ثنَا وُهَيْبٌ، ثنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ قَالَ: شَهِدْتُ عَمْرَو بْنَ أَبِي حَسَنِ، سَأَلَ عَبْدَ اللهِ بْنَ زَيْدٍ .. فذكر الحديث.\nثم قال: حَدَّثنَا مُوسَى، ثنا وُهَيْبٌ وقَالَ: مَسَحَ رَأْسَهُ مَرَّةَ.\nوقد سلف الحديث قريبًا (^١)، ونتكلم هنا على موضعين:\nالأول: قوله: (من كَفَّةٍ وَاحِدَةٍ): قَالَ ابن التين: هو بفتح الكاف، أي: غَرْفة. فاشْتُق ذَلِكَ من اسم الكف، سمَّى الشيء باسم ما كان فيه.\nقَالَ بعضهم: ولا يعرف في كلام العرب إلحاق هاء التأنيث في الكف، ولا يبعد أن يكون منزلًا منزلة الغرفة، فتكون الكَفَّة بمعنى فعلة، أي: كف كفة لما كان يتناولها بكفه، ودخلت الهاء كما تقول: ضربت ضربة، وكأنه أشار بقوله: (وقال بعضهم) إلى ابن بطال فإنه قَالَ ذَلِكَ، وقال: أراد غرفة واحدة أو حفنة واحدة (^٢).\n_________\n(^١) سلف برقم (١٨٥).\n(^٢) \"شرح ابن بطال\" ١/ ٢٩٤.","vol":"4","page":313},{"text":"وقال ابن قُرْقُول: هي بالضم والفتح مثل: غُرفة وغَرفة، أي: ملأ كفَّه من ماء.\nالثاني: مسح الرأس مرة، والصحيح من مذهبنا التثليث (^١)، ومذهب مالك وأبي حنيفة وأحمد مسحها مرة (^٢)، واختاره ابن المنذر (^٣)، ويعضد مذهبنا عدة أحاديث من طرق أوضحتها في تخريجي لأحاديث الرافعي فسارع إليه (^٤).\nنعم، قَالَ الترمذي لما ذكر المسح مرة، إن العمل عليه عند أكثر أهل العلم من الصحابة فمن بعدهم (^٥)، وأغرب من أوجب الثلاث.\nتنبيه (^٦): ترتيب البخاري ﵀ في هذِه الأبواب كأنه غير جيد؛ فإنه بدأ بغسل الوجه، ثم بالتسمية، ثم بما يقال عند الخلاء، ثم ذكر أحكام الخلاء، ثم رجع فترجم الوضوء مرة فأكثر، ثم ذكر الاستنثار في الوضوء، ثم ذكر الاستجمار وترًا، ثم ذكر غسل الرجلين، ثم ذكر المضمضة، ثم الأعقاب، ثم التيمن، ثم التماس الطهور، ثم أحكام المياه، ثم النواقض، ثم الاستعانة، ثم القراءة محدثًا، ثم مسح الرأس كله، ثم غسل الرجلين، ثم طهارة المستعمل، ثم المضمضة والاستنشاق من غرفة، ثم مسح الرأس، ثم ذكر بعد ذَلِكَ النواقض، ولو جمع كل شيء إلى جنسه لكان أولى.\n_________\n(^١) انظر: \"المجموع\" ١/ ٤٦١ - ٤٦٢.\n(^٢) انظر: \"الهداية\" ١/ ١٤، \"عيون المجالس\" ١/ ١٠٦ - ١٠٨، \"المغني\" ١/ ١٧٨ - ١٨٠.\n(^٣) \"الأوسط\" ١/ ٣٩٧.\n(^٤) \"البدر المنير\" ٢/ ١٧١ - ١٨٥.\n(^٥) \"جامع الترمذي\" (٣٤).\n(^٦) جاء بهامش الأصل ما نصه: بخط المصنف في الهامش: حكاه شيخنا في شرحه.","vol":"4","page":314},{"text":"<span data-type='title' id=toc-347>٤٣ - باب وُضُوءِ الرَّجُلِ مَعَ امْرَأَتِهِ، وَفَضْلِ وَضُوءِ المَرْأَةِ</span>\nوَتَوَضَّأ عُمَرُ بِالْحَمِيمِ مِنْ بَيْتِ نَصْرَانِيَّةً.\n\n١٩٣ - حَدَّثَنَا عَبْدُ اللهِ بْن يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُ قَالَ: كَانَ الرِّجَالُ وَالنِّسَاءُ يَتَوَضَّئُونَ في زَمَانِ رَسُولِ اللهِ - ﷺ - جَمِيعًا. [فتح: ١/ ٢٩٨].\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنا مَالِكٌ، عَنْ نَافِعٍ، عَنْ ابن عُمَرَ أَنَّهُ قَالَ: كَانَ الرِّجَالُ وَالنِّسَاءُ يَتَوَضَّئُونَ فِي زَمَانِ رَسُولِ اللهِ - ﷺ - جَمِيعًا.\nأما أثر عمر فأخرجه الشافعي في \"الأم\" (^١)، والبيهقي بإسناده إليه: أخبرنا سفيان، عن زيد بن أسلم، عن أبيه أن عمر توضأ من ماء نصرانية في جرة نصرانية.\nثم ساقه البيهقي من حديث سعدان بن نصر، ثنا سفيان حدثونا عن زيد بن أسلم ولم أسمعه عن أبيه قَالَ: لما كنا بالشام أتيت عمر بماء فتوضأ منه، وقال: من أين جئت بهذا، فما رأيت ماء عِدٍّ (^٢) ولا ماء سماء أطيب منه. قُلْتُ: من بيت هذِه العجوز النصرانية، فلما توضأ أتاها وإذا رأسها كالثغامة. فعرض عليها الإسلام فقالت: أنا أموت الآن، فقال عمر: اللهم اشهد (^٣).\n_________\n(^١) \"الأم\" ١/ ٧.\n(^٢) العِدُّ: مجتمع الماء، جمعه أعداد، وهو ما يَعِدُّه الناس، فالماء عَدُّ، وموضع مجتمعه عِدُّ. قاله الخليل \"العين\" ١/ ٧٩.\nوقال أبو منصور الثعالبي في \"فقه اللغة وأسرار العربية\" ص ٢٧٩: إذا كان الماء دائمًا لا ينقطع ولا ينزح في عين أو بئر فهو عِدّ.\n(^٣) \"السنن الكبرى\" ١/ ٣٢، \"معرفة السنن\" ١/ ٢٥٢ (٥٦٣).","vol":"4","page":315},{"text":"وروي: نصراني بالتذكير، وهو ما في \"المهذب\" للشيخ أبي إسحاق الشيرازي (^١).\nقَالَ الحازمي: رواه خلاد بن أسلم، عن سفيان بسنده، فقال: ماء نصراني -بالتذكير- قَالَ: والمحفوظ رواية الشافعي: نصرانية بالتأنيث.\nووقع في \"المهذب\" جَرّ نصراني، والصحيح: جرة بالهاء في آخره، كما سلف في رواية الشافعي.\nوذكر ابن فارس (^٢) في كتاب \"حلية العلماء\": أن الجر هنا: سُلاخة (^٣) عرقوب البعير يجعل وعاء للماء.\nإذا تقرر ذَلِكَ فالحميم: الماء المسخن. فعيل بمعنى: مفعول، ومنه سمي الحمام حمامًا؛ لإسخانه مَنْ دَخَلَهُ. وقيل: للمحموم محمومًا؛ لسخونة جسده بالحرارة. ومنه قوله تعالى: ﴿يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (٤٤)﴾ [الرحمن: ٤٤]، مراده: ماء قد أسخن (^٤)، فآنَّ حرُّهُ واشتدَّ حتى انتهى إلى غايته.\n_________\n(^١) \"المهذب\" ١/ ٦٥.\n(^٢) هو أحمد بن فارس بن زكريا اللغوي، كان من أئمة أهل اللغة في وقته، من شيوخه: أحمد بن طاهر المنجم. ومن تلاميذه: بديع الزمان الهمذاني، وقد لقب ابن فارس بألقاب كثيرة منها ما يعود إلى البلدان التي أقام فيها، ومنها ما يرجع إلى العلوم التي برع فيها، فلقبوه بالرازي والقزويني، واللغوي، والنحوي، وأخيرًا المالكي. وله من التصانيف: كتاب \"المجمل\"، \"حلية الفقهاء\"، \"ذخائر الكلمات\" وغيرها من التصانيف المفيدة والنافعة، توفي سنة خمس وتسعين وثلاثمائة.\nانظر: \"معجم الأدباء\" ١/ ٥٣٣، \"المنتظم\" ٧/ ١٠٣ (١٣٧)، \"سير أعلام النبلاء\" ١٧/ ١٠٣ - ١٠٦.\n(^٣) قال ابن فارس في \"معجم مقاييس اللغة\" ٤٦٧:\nالسين واللام والخاء أصل واحد، وهو إخراج الشيء عن جلده ثم يحمل عليه.\n(^٤) انظر: \"تفسير الطبري\" ١١/ ٦٠٠.","vol":"4","page":316},{"text":"قَالَ ابن السكيت: الحميمة: الماء يسخن، يقال: أحم لنا الماء (^١).\nوروى ابن أبي شيبة، عن عبد العزيز بن محمد ووكيع (^٢)، عن زيد بن أسلم، عن أبيه أن عمر كان له قمقم يسخن له فيه الماء. ورواه أيضًا عن ابنه عبد الله ويحيى بن يعمر وعبد الله بن عباس والحسن بن أبي الحسن وسلمة بن الأكوع. وروى عن معمر، عن زيد بن أسلم، عن أبيه أن عمر كان يغتسل بالماء الحميم (^٣). ورواه أيضًا عن وكيع، عن هشام بن سعد، عن زيد به (^٤).\nفائدة:\nالقمقم: رومي معرب، قاله الأصمعي.\nقَالَ ابن المنذر: أجمع أهل الحجاز والعراق جميعًا على الوضوء بالماء المسخن، غير مجاهد فإنه كرهه (^٥).\nووضوؤه من بيت نصرانية فيه دلالة على جواز استعمال مياههم.\nنعم، يكره استعمال أوانيهم وثيابهم، سواء فيه أهل الكتاب وغيرهم\n_________\n(^١) \"إصلاح المنطق\" ص ٣٥٦.\n(^٢) كذا في الأصل: ووكيع، وليس بصواب؛ فإن وكيعًا رواه عن هشام بن سعد عن زيد بن أسلم كما سوف يأتي، فلعله من انتقال النظر.\n(^٣) ظاهر صنيع المصنف يوهم أن هذا الأثر رواه ابن أبي شيبة عن معمر عن زيد بن أسلم عن أبيه، وليس بصواب؛ لأن ابن أبي شيبة لا يروي عن معمر، فإن معمرًا توفي سنة أربع وخمسين ومائة، وقيل ثلاث وخمسين ومائة، وقيل اثنتين وخمسين ومائة؛ وأما ابن أبي شيبة فقد ولد سنة تسع وخمسين ومائة كما في \"تاريخ بغداد\" ١٠/ ٦٦.\nوهذا الأثر رواه عبد الرزاق في \"مصنفه\" ١/ ١٧٥ (٦٧٥).\n(^٤) \"المصنف\" ١/ ٣١ - ٣٢.\n(^٥) \"الأوسط\" ١/ ٢٥٢.","vol":"4","page":317},{"text":"والمُدَيّن بالنجاسة وغيره. قَالَ أصحابنا: وأوانيهم المستعملة في الماء أخف كراهة.\nفإن تيقن طهارة أوانيهم أو ثيابهم فلا كراهة إذًا في استعمالها، ولا نعلم فيه خلافًا، وإذا تطهر من إناء كافر ولم يتيقن طهارته ولا نجاسته، فإن كان من قوم لا يتدينون باستعمالها صحت طهارته قطعًا، وإن كان من قوم يتدينون باستعمالها (^١) -وهم طائفة من المجوس والبراهمة أيضًا - فوجهان:\nأصحهما: الصحة، والثاني: المنع (^٢).\nووضوء عمر منها دال على طهارة سؤرها، وهو مراد البخاري بإيراده في الباب. وممن كان لا يرى به بأسًا: الأوزاعي، والثوري، وأبو حنيفة، والشافعي، وأصحابهما. قَالَ ابن المنذر: ولا أعلم أحدًا كرهه إلا أحمد وإسحاق (^٣).\nقُلْتُ: وتبعهما أهل الظاهر، واختلف قول مالك في ذَلِكَ، ففي \"المدونة\": لا يتوضأ بسؤر النصراني، ولا بماء أدخل يده فيه (^٤). وفي \"العتبية\": أجازه مرة وكرهه أخرى (^٥).\nوأما حديث ابن عمر فهو من أفراد البخاري، وأخرجه أبو داود والنسائي وابن ماجه من حديث مالك (^٦).\n_________\n(^١) المتدينون باستعمال النجاسة هم الذين يعتقدون ذلك دينًا وفضيلة، فيتطهرن بالبول ويتقربون بأرواث البقر وأحشائها.\n(^٢) انظر هذا الكلام في \"المجموع\" ١/ ٣١٩ - ٣١٠.\n(^٣) \"الأوسط\" ١/ ٣١٤.\n(^٤) انظر: \"المدونة\" ١/ ١٢٢.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٦٩ - ٧٠.\n(^٦) أبو داود (٧٩)، والنسائي ١/ ٥٧، وابن ماجة (٣٨١).","vol":"4","page":318},{"text":"قَالَ الدارقطني: ورواه محمد بن النعمان، عن مالك بلفظ من الميضأة. وفي رواية القعنبي، وابن وهب عنه: كانوا يتوضئون زمن رسول الله - ﷺ - في الإناء الواحد (^١). وأخرجه أبو داود أيضًا من حديث أيوب، عن نافع، وفيه: من الإناء الواحد جميعًا. ومن حديث عبيد الله، عن نافع، عن ابن عمر قَالَ: كنا نتوضأ نحن والنساء من إناء واحد على عهد رسول الله - ﷺ - ندلي فيه أيدينا (^٢).\nوأما فقه الباب:\nفالإجماع قائم على جواز وضوء الرجل والمرأة بفضل الرجل، وأما فضل المرأة فيجوز عند الشافعي الوضوء به أيضًا للرجل، سواء أَخَلَتْ به أم لا (^٣).\nقَالَ البغوي وغيره: ولا كراهة فيه للأحاديث الصحيحة فيه، وبهذا قَالَ مالك وأبو حنيفة وجمهور العلماء، وقال أحمد وداود: لا يجوز إذا خلت به، وروي هذا عن عبد الله بن سرجس (^٤) والحسن البصري (^٥)، وروي عن أحمد كمذهبنا، وعن ابن المسيب والحسن كراهة فضلها مطلقًا (^٦).\n_________\n(^١) \"الموطأ\" برواية القعنبي ص ٩٩ (٣٣).\n(^٢) أبو داود (٧٩، ٨٠)، وقال الألباني في \"صحيح أبي داود\" ١/ ١٤٠ (٧٢): إسناده صحيح على شرط البخاري إلا الزيادة، زيادة من الإناء الواحد.\n(^٣) انظر: \"مسلم بشرح النووي\" ٤/ ٢.\n(^٤) رواه ابن ماجه (٣٧٤).\n(^٥) رواه عبد الرزاق ١/ ١٠٦ (٣٧٦) وابن أبي شيبة ١/ ٣٩ (٣٥٨).\n(^٦) انظر هذِه المسألة في \"تبيين الحقائق\" ١/ ٣١، \"عيون المجالس\" ١/ ١٥٨ - ١٥٩، \"البيان\" ١/ ٢٥٩، \"الإفصاح\" ١/ ٩٨ - ٩٩، \"المغني\" ١/ ٢٨٢ - ٢٨٦.","vol":"4","page":319},{"text":"وحكى أبو عمر فيه خمسة مذاهب:\nأحدها: أنه لا بأس أن يغتسل الرجل بفضلها ما لم تكن جنبا أو حائضًا.\nثانيها: يكره أن يتوضأ بفضلها وعكسه.\nثالثها: كراهة فضلها له والرخصة في عكسه.\nرابعها: لا بأس بشروعهما معًا، ولا خير في فضلها وهو قول أحمد.\nخامسها: لا بأس بفضل كل منهما شرعا جميعًا أو خلا كل واحد منهما به. وعليه فقهاء الأمصار، والأخبار في معناه متواترة (^١).\nاحتج لأحمد ومن وافقه بحديث شعبة، عن عاصم الأحول، عن أبي حاجب، عن الحكم بن عمرو - ﵁ - أن النبي - ﷺ - أن يتوضأ الرجل بفضل وضوء المرأة.\nرواه أبو داود والترمذي والنسائي وحسنه الترمذي، وصححه ابن حبان وابن حزم (^٢) ورجحه ابن ماجه على حديث ابن سرجس (^٣).\nواحتج أصحابنا بحديث ميمونة ﵂ قالت: أجنبت فاغتسلت من جفنة ففضلت فيها فضلة، فجاء النبي - ﷺ - يغتسل منه.\nفقُلْتُ: إني اغتسلت منه. فقال: \"الماء ليس عليه جنابة\" واغتسل منه.\n_________\n(^١) \"الاستذكار\" ٢/ ١٢٨ - ١٢٩.\n(^٢) أبو داود (٨٢)، الترمذي (٦٤)، النسائي ١/ ١٧٩، ابن ماجه (٣٧٣)، \"صحيح ابن حبان\" ٤/ ٧١ (١٢٦٠) \"المحلى\" ١/ ٢١٢، وقال الألباني في \"صحيح أبي داود\" ١/ ١٤١ (٧٥): صحيح.\n(^٣) \"سنن ابن ماجه\" عقب حديث (٣٧٤).","vol":"4","page":320},{"text":"حديث صحيح أخرجه الدارقطني، كذلك من حديث سماك، عن عكرمة، عن ابن عباس، عن ميمونة (^١)\nوأخرجه الأربعة بمعناه عن بعض أزواج النبي - ﷺ - من غير تسمية، قَالَ الترمذي: حديث حسن صحيح، وصححه أيضًا ابن خزيمة وابن حبان، والحاكم، وقال: لا يحفظ له علة (^٢).\nقَالَ البيهقي: وروي مرسلًا، ومن أسنده أحفظ ولا عبرة بتوهين ابن حزم له (^٣)، وإذا ثبت اغتسالهما معًا، وكل منهما مستعمل فضل الآخر فلا تأثير للخلوة.\nوالجواب عن حديث الحكم من أوجه:\nأحدها: جواب البيهقي وغيره ضعفه، قَالَ البخاري لما سأله عنه الترمذي في \"علله\": ليس بصحيح. قَالَ: وحديث ابن سرجس الصحيح أنه موقوف عليه، ومن رفعه فقد أخطأ (^٤)، وكذا قَالَ الدارقطني: وقفه أولى بالصواب من رفعه (^٥).\nوروي حديث الحكم أيضًا موقوفًا عليه، وقال ابن منده في كتاب \"الطهارة\": حديث الحكم لا يثبت من جهة السند.\nوقال أبو عمر: الآثار في هذا الباب مضطربة ولا تقوم بها حجة (^٦).\n_________\n(^١) \"سنن الدارقطني\" ١/ ٥٢ (٣).\n(^٢) أبو داود (٦٨)، الترمذي (٦٥)، النسائي ١/ ١٧٣، ابن ماجه (٣٧٠)، ابن خزيمة (٩١)، (١٠٩)، ابن حبان (١٢٤٢، ١٢٤٨، ١٢٦١)، الحاكم ١/ ١٥٩.\n(^٣) \"المحلى\" ١/ ٢١٤.\n(^٤) \"علل الترمذي\" ١/ ١٣٤.\n(^٥) \"سنن الدارقطني\" ١/ ١١٧.\n(^٦) \"الاستذكار\" ٢/ ١٢٩.","vol":"4","page":321},{"text":"وقال الميمونى: قُلْتُ لأبي عبد الله: يسنده أحد غير عاصم؟ قَالَ: لا، ويضطربون فيه عن شعبة، وليس هو في كتاب غندر، بعضهم يقول عن فضل سؤر المرأة، وبعضهم يقول عن فضل المرأة، ولا يتفقون عليه.\nورواه التيمي إلا أنه لم يسمه، قَالَ: عن رجل من الصحابة. والآثار الصحاح واردة بالإباحة.\nقُلْتُ: ولما أخرجه الطبرانى في \"أكبر معاجمه\" قَالَ: عن رجل من غفار (^١)، والحكم غفاري.\nثانيها: على تسليم صحته، أن أحاديث الرخصة أصح، فالعمل بها أولى.\nثالثها: جواب الخطابي أن النهي عن فضل أعضائها، وهو ما سال عنها (^٢).\nرابعها: أن النهي للتنزيه جمعًا بين الأحاديث.\nوأما حديث داود بن عبد الله الأودي، عن حميد الحميري قَالَ: لقيت رجلًا صحب النبي - ﷺ - كما صحبه أبو هريرة قَالَ: نهى رسول الله - ﷺ - أن يغتسل الرجل بفضل المرأة أو تغتسل المرأة بفضل الرجل وليغترفا جميعا (^٣)، حسن أحمد إسناده فيما ذكره الأثرم، وصححه ابن القطان (^٤).\n_________\n(^١) \"المعجم الكبير\" ٣/ ٢١٠ (٣١٥٤).\n(^٢) \"معالم السنن\" ١/ ٣٦.\n(^٣) رواه أبو داود (٨١)، والنسائي ١/ ١٣٠، وأحمد ٤/ ١١١، وصحح إسناده الحافظ ابن حجر في \"بلوغ المرام\" (٩)، والألباني في \"صحيح أبي داود\" (٧٤).\n(^٤) \"بيان الوهم والإيهام الواقعين في كتاب الأحكام\" ٢/ ١٠٣ (٧٢).","vol":"4","page":322},{"text":"وقال أبو داود في \"التفرد\" الذي تفرد به من هذا الحديث قوله: أن تغتسل المرأة من فضل الرجل. وأما ابن منده وابن حزم فقالا: لا يثبت من جهة سنده (^١).\nوقال البيهقي: هو مرسل جيد لولا مخالفة الأحاديث الثابتة الموصولة (^٢).\nوزعم ابن القطان أن المبهم ههنا قيل: هو عبد الله بن مغفل، وقيل: ابن سرجس (^٣)، وقطع ابن حزم بأن حكم الإباحة منسوخ، وهذا الباب وما فيه ناسخ (^٤)، وأباه ابن العربي، وزعم أن الناسخ حديث ميمونة (^٥)، ومال إليه الخطابي (^٦).\n_________\n(^١) \"المحلى\" ١/ ٢١٤.\n(^٢) \"السنن الكبرى\" للبيهقي ١/ ١٩٠.\n(^٣) \"بيان الوهم والإيهام\" ٥/ ٢٧٧.\n(^٤) المحلى\" ١/ ٢١٥.\n(^٥) \"عارضة الأحوذي\" ١/ ٨٢.\n(^٦) \"أعلام الحديث\" ١/ ٢٩٩.","vol":"4","page":323},{"text":"<span data-type='title' id=toc-348>٤٤ - باب صَبِّ النَّبِيِّ - ﷺ - وضُوءَهُ عَلَى المُغْمَى عَلَيْهِ</span>\n١٩٤ - حَدَّثَنَا أَبُو الوَليدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عن مُحَمَّدِ بْنِ الُمنكَدِرِ قَالَ: سَمِعْتُ جَابِرًا يَقُول: جَاءَ رَسُولُ اللهِ - ﷺ - يَعُودُنىِ وَأَنَا مَرِيضٌ لَا أَعْقِلُ، فَتَوَضَّأَ وَصَبَّ عَلَيَّ مِنْ وَضُوئِهِ، فَعَقَلْتُ فَقُلْتُ: يَا رَسُولَ اللهِ، لَمِنِ الِميرَاثُ؟ إنَّمَا يَرِثُنِي كَلَالَةٌ. فَنَزَلَث آيَةُ الفَرَائِضِ. [٤٥٧٧، ٥٦٥١، ٥٦٦٤، ٥٦٧٦، ٦٧٢٣، ٦٧٤٣، ٧٣٠٩ - مسلم: ١٦١٦ - فتح: ١/ ٣٠١]\nحَدَثنَا أَبُو الوَليدِ، ثنا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرًا يَقُولُ: جَاءَ رَسُولُ اللهِ - ﷺ - يَعُودُنِي وَأَنَا مَرِيضٌ لَا أَعْقِلُ، فَتَوَضَّأَ وَصَبَّ عَلَيَّ مِنْ وَضُوئِهِ، فَعَقَلْتُ فَقُلْتُ: يَا رَسُولَ اللهِ، لِمَنِ المِيرَاثُ؟ إِنَّمَا يَرِثُنِي كَلَالَةٌ. فَنَزَلَتْ آيَةُ الفَرَائِضِ.\nالكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث أخرجه في التفسير (^١) والفرائض (^٢) والطب (^٣) والاعتصام (^٤)، وأخرجه الباقون في الفرائض (^٥).\n_________\n(^١) سيأتي برقم (٤٥٧٧) باب: قوله: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾.\n(^٢) سيأتي برقم (٦٧٢٣) باب: وقول الله تعالى: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾.\n(^٣) سيأتي برقم (٥٦٥١) باب: عيادة المغمى عليه.\n(^٤) سيأتي برقم (٧٣٠٩) باب: ما كان النبي - ﷺ - يسأل مما لم ينزل عليه الوحي …\n(^٥) \"صحيح مسلم\" (١٦١٦) كتاب: الفرائض، باب: ميراث الكلالة، \"سنن أبي داود\" (٢٨٨٦)، \"سنن الترمذي\" (٢٠٩٦)، \"السنن الكبرى\" للنسائي ٤/ ٦٩ (٦٣٢٤)، \"سنن ابن ماجه\" (٢٧٢٨).","vol":"4","page":324},{"text":"وأخرجه الترمذي والنسائي في التفسير (^١). والنسائي في الطهارة (^٢).\nوابن ماجه في الجنائز (^٣). واشتهر عن ابن المنكدر، وعن ابن جريج. وفي بعض طرقه: عادني رسول الله وأبو بكر في بني سلمة ماشيين، ذكره في التفسير (^٤) وفي بعضها: ما تأمرني أن أصنع في مالي؟ (^٥).\nوفي أخرى: كيف أقضي في مالي؟ (^٦).\nوفي أخرى: إنما يرثني سبع أخوات (^٧).\nوفي أخرى: تسع (^٨).\nوفي أخرى: فنزلت: ﴿يَسْتَفْتُونَكَ﴾ .. الآية (^٩) [النساء: ١٧٦].\nوفي أخرى في التفسير فنزلت: ﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ﴾ (^١٠) [النساء: ١١].\nثانيها:\nفي الكلالة أقوال، أصحها: ما عدا الوالد والولد (^١١)، وفيه حديث\n_________\n(^١) \"سنن الترمذي\" (٣٠١٥)، \"السنن الكبرى\" للنسائي ٦/ ٣٢٠ (١١٠٩١).\n(^٢) \"المجتبى\" ١/ ٨٧.\n(^٣) \"سنن ابن ماجه\" (١٤٣٦).\n(^٤) سيأتي برقم (٤٥٧٧).\n(^٥) التخريج السابق.\n(^٦) سيأتي برقم (٦٧٢٣).\n(^٧) رواه أبو داود (٢٨٨٧)، وأحمد ٣/ ٣٧٢، والنسائي في \"الكبرى\" ٤/ ٦٩ (٦٣٢٤) كلهم بلفظ: اشتكيت وعندي سبع أخوات لي.\n(^٨) رواه الترمذي (٢٠٩٧).\n(^٩) مسلم (١٦١٦/ ٨) كتاب: الفرائض، باب: ميراث الكلالة.\n(^١٠) سيأتي برقم (٤٥٧٧) باب: قوله: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾.\n(^١١) \"تفسير الطبري\" ٤/ ٣٧٨، وقال ابن كثير في \"تفسيره\" ٤/ ٤٠٢: وهذا الذي قاله الصديق -أي: ما عدا الولد والوالد- عليه جمهور الصحابة والتابعين والأئمة في قديم الزمان وحديثه، وهو مذهب الأئمة الأربعة والفقهاء السبعة، وقول علماء الأمصار قاطبة، وهو الذي يدل عليه القرآن كما أرشد الله أنه قد بين ذلك ووضحه في قوله: ﴿يُبَيِّنُ اللهُ لَكُمْ أَنْ تَضِلُّوا وَاللهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.","vol":"4","page":325},{"text":"صحيح من طريق البراء بن عازب (^١). وقيل: ماعدا الولد خاصة. وقيل: الإخوة للأم. وقيل: بنو العم ومن أشبههم. وقيل: العصبات كلهم وإن بعدوا. ثم قيل: للورثة. وقيل: للميت. وقيل: لهما. وقيل: للمال الموروث. وقد أوضحت ذَلِكَ في \"شرح فرائض الوسيط\"، ويأتي مبسوطًا في موضعه إن قدر الله الوصول إليه.\nثالثها:\nلعل المراد بآية الفرائض آية الكلالة، كما صرح به في الرواية الأخرى (^٢)، فإنها نزلت بعد ﴿يوُصِيكُمُ اللهُ﴾ وأما ﴿يوُصِيكُمُ﴾ الآية [النساء: ١١]، فقد سلف أنها نزلت فيه أيضًا.\nلكن روى جابر أنها نزلت في ابنتي سعد بن الربيع، قتل أبوهما يوم أحد وأخذ عمهما مالهما أخرجه أبو داود والترمذي وابن ماجه من حديث ابن عقيل عنه (^٣)، ووالد جابر توفي بعد أحد (^٤)، فإن جابرًا قَالَ: ولا يرثني إلا كلالة، وقد قيل في سبب نزولها غير ذَلِكَ.\nرابعها: في أحكامه:\nفيه: استحباب العيادة، واستحباب المشي لها، وفي روايةٍ: ليس براكب بغل ولا برذون.\nوفيه: جواز عيادة المغمى عليه، وهذا إذا كان عند المريض من\n_________\n(^١) رواه البخاري (٤٦٠٥) كتاب: التفسير، باب: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ﴾، ومسلم (١٦١٨) كتاب: الفرائض، باب: آخر آية انزلت آية الكلالة.\n(^٢) ستأتي برقم (٥٦٧٦) كتاب: المرضى.\n(^٣) \"سنن أبي داود\" (٢٨٩٢)، \"سنن الترمذي\" (٢٠٩٢)، \"سنن ابن ماجه\" (٢٧٢٠).\n(^٤) ورد في هامش الأصل ما نصه: إنما قتل بأحد شهيدًا، قتله أسامة الأعور بن عبيد، وقيل: بل قتله سفيان بن عبد شمس أبو الأعور السلمي. انتهى انظر: \"أسد الغابة\" ٣/ ٣٤٨.","vol":"4","page":326},{"text":"يراعي حاله لئلا ينكشف. وقيل: إن كان صالحًا فله ذَلِكَ، وإن كان غيره فيكره، إلا أن يكون ثَمّ من يراعي حاله، حكاه المنذري (^١).\nوفيه: التبرك بآثار الصالحين لا سيما سيد الصالحين؛ فإنه صب على جابر من وضوئه المبارك (^٢).\nوفيه: بركة ما باشروه أو لمسوه.\n_________\n(^١) \"مختصر سنن أبي داود\" ٤/ ١٦١.\n(^٢) قال العلامة الألباني ﵀: ولا بد من الإشارة إلى أننا نؤمن بجواز التبرك بآثاره - ﷺ - ولا ننكره، ولكن لهذا التبرك شروطًا منها: الإيمان الشرعي المقبول عند الله، فمن لم يكن مسلمًا صادق الإسلام فلن يحقق الله له أي خير بتبركه هذا، كما يشترط للراغب في التبرك أن يكون حاصلا على أثر من آثاره - ﷺ - ويستعمله، ونحن نعلم أن آثاره - ﷺ - من ثياب أو شعر أو فضلات قد فقدت، وليس بإمكان أحد إثبات وجود شيء منها على وجه القطع واليقين، وإذا كان الأمر كذلك فإن التبرك بهذِه الآثار يصبح أمرًا غير ذي موضع في زماننا هذا، ويكون أمرًا نظريًّا محضًا، فلا ينبغي إطالة القول فيه، ولكن ثمة أمر يجب تبيانه، وهو أن النبي - ﷺ - وإن أقر الصحابة في غزوة الحديبية وغيرها على التبرك بآثاره والتمسح بها، وذلك لغرض مهم وخاصة في تلك المناسبة، وذلك الغرض هو إرهاب كفار قريش وإظهار مدى تعلق المسلمين بنبيهم، وحبهم له، وتفانيهم في خدمته وتعظيم شأنه، إلا أن الذي لا يجوز التغافل عنه ولا كتمانه، أن النبي - ﷺ - بعد تلك الغزوة رغّب المسلمين بأسلوب حكيم وطريقة لطيفة عن هذا التبرك وصرفهم عنه، وأرشدهم إلى أعمال صالحة خير لهم منه عند الله -﷿- وأجدى. اهـ. انظر: \"التوسل أنواعه وأحكامها\" ص ١٤٤ - ١٤٥.\nوقال الشيخ صالح بن فوزان: من البدع المحدثة التبرك بالمخلوقين، وهو لون من ألوان الوثنية، وشبكة يصطاد بها المرتزقة أموال السذج من الناس، والتبرك طلب البركة وهي ثبوت الخير في الشيء وزيادتَه، وطلبُ ثبوت الخير وزيادته إنما يكونُ ممن يَملكُ ذلك ويقدر عليه، وهو الله سبحانه، فهو الذي ينزل البركة ويثبتها، أما المخلوق فإنه لا يقدر على منح البركة وإيجادها، ولا على إبقائها وتثبيتها، فالتبرك بالأماكن والآثار والأشخاص -أحياءً وأمواتًا- لا يجوز؛ لأنه إما شرك، إن اعتقد أنَّ ذلك الشيء يمنحُ البركة، أو وسيلة إلى الشرك إن اعتقد أن زيارته =","vol":"4","page":327},{"text":"وفيه: دليل على طهارة الماء المستعمل، فإنه لا يتبرك بغيره، لا يقال: إن هذا يختص بوضوئه، فإنه - ﷺ - أمر الذي عان سهلًا أن يتوضأ له ويغسل داخلة إزاره ويصبه عليه ليحل عنه شر العين، ولم يأمر سهلًا أن يغتسل منه (^١).\nوفيه: جواز الوصية للمريض وإن بلغ هذا الحد وفارقه عقله في بعض الأحيان، إذا كان عاقلًا عند الوصية.\nوفيه: أنه لا يقضى بالاجتهاد مادام يجد سبيلًا إلى النص.\n_________\n= وملامسته والتمسح به، سبب لحصولها من الله.\nوأما ما كان الصحابة يفعلونه من التبرك بشعر النبي - ﷺ - وريقه وما انفصل من جسمه، خاصة كما تقدَّم؛ فذلك خاص به - ﷺ - ولم يكن الصحابة يتبركون بحجرته وقبره بعد موته، ولا كانوا يقصدون الأماكن التي صلى فيها أو جلس فيها؛ ليتبركوا بها، وكذلك مقامات الأولياء من باب أولى، ولم يكونوا يتبركون بالأشخاص الصالحين، كأبي بكر وعمر وغيرهما من أفاضل الصحابة، لا في الحياة ولا بعد الموت، ولم يكونوا يذهبون إلى غار حراء ليصلوا فيه أو يدعوا، ولم يكونوا يذهبون إلى الطور الذي كَلَّم الله عليه موسى ليصلوا فيه ويدعوا، أو إلى غير هذِه الأمكنة من الجبال التي يُقالُ إنَّ فيها مقامات الأنبياء أو غيرهم، ولا إلى مشهد مبني على أثر نبي من الأنبياء.\nوأيضًا فإن المكان الذي كان النبي - ﷺ - يصلي فيه بالمدينة النبوية دائمًا لم يكن أحد من السلف يستلمه ولا يُقبلُه، ولا الموضع الذي صلى فيه بمكة وغيرها، فإذا كان الموضع الذي كان يطؤه - ﷺ - بقدميه الكريمتين، ويُصلي عليه لم يشرع لأمته التمسح به ولا تقبيله، فكيف بما يقال إن غيره صلى فيه أو نام عليه؟ فتقبيل شيء من ذلك والتمسح به قد علم العلماء بالاضطرار من دين الإسلام أن هذا ليس من شريعته - ﷺ -. انظر: \"عقيدة التوحيد\" ص ٢٣٤ - ٢٣٦.\n(^١) رواه ابن ماجه (٣٥٠٩)، ومالك في \"الموطأ\" ص ٥٨٣ رواية يحيى، وأحمد ٣/ ٤٨٦ - ٤٨٧، والنسائي في \"الكبرى\" ٤/ ٣٨١ (٧٦١٧، ٧٦١٩)، وابن حبان في \"صحيحه\" ١٣/ ٤٦٩ (٦١٠٥). وقال الألباني في \"صحيح ابن ماجه\" (٢٨٢٨): صحيح.","vol":"4","page":328},{"text":"<span data-type='title' id=toc-349>٤٥ - باب الغُسْلِ وَالْوُضُوءِ فِي المِخْضَبِ وَالْقَدَحِ وَالْخَشَبِ وَالْحِجَارَةِ</span>\n١٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرِ، سَمِعَ عَبْدَ اللهِ بْنَ بَكْرٍ قَالَ: حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ قَالَ: حَضَرَتِ الصَّلَاةُ، فَقَامَ مَنْ كَانَ قَرِيبَ الدَّارِ إِلَى أَهْلِهِ، وَبَقِيَ قَوْمٌ، فَأُتِيَ رَسُولُ اللهِ - ﷺ - بِمِخْضَبٍ مِنْ حِجَارَةِ فِيهِ مَاءٌ، فَصَغُرَ الِمخْضَبُ أَنْ يَبْسُطَ فِيهِ كَفَّهُ، فَتَوَضَّأَ القَوْمُ كُلُّهُمْ. قُلْنَا: كَمْ كُنْتمْ؟ قَالَ: ثَمَانِينَ وَزِيَادَةً. [انظر: ١٦٩ - مسلم: ٢٢٧٩ - فتح: ١/ ٣٠١]\n\n١٩٦ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَن بُرَيْدٍ، عَنْ أَبِى بُرْدَةَ، عَنْ أبي مُوسَى أَنَّ النَّبِيَّ - ﷺ - دَعَا بِقَدَحٍ فِيهِ مَاءٌ، فَغَسَلَ يَدَيْهِ وَوَجْهَهُ فِيهِ، وَمَجَّ فِيهِ. [انظر: ١٨٨ - مسلم: ٢٤٩٧ - فتح: ١/ ٣٠٢]\n\n١٩٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ قَالَ: حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ قَالَ: أَتَى رَسُولُ اللهِ - ﷺ - فأَخْرَجْنَا لَهُ مَاءً فِي تَوْرٍ مِنْ صُفْرٍ فَتَوَضَّأَ، فَغَسَلَ وَجْهَهُ ثَلَاثًا وَيَدَيْهِ مَرَّتَيْنِ مَرَّتَيْنِ، وَمَسَحَ بِرَأْسِهِ فَأقبَلَ بِهِ وَأَدْبَرَ، وَغَسَلَ رِجْلَيْهِ. [انظر: ١٨٥ - مسلم: ٢٣٥ - فتح: ١/ ٣٠٢]\n\n١٩٨ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيدُ اللهِ ابْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ قَالَتْ: لَّمَا ثَقُلَ النَّبِيُّ - ﷺ - واشْتَدَّ بِهِ وَجَعُهُ، اسْتَاْذَنَ أَزْوَاجَهُ فِي أَنْ يُمَرَّضَ فِي بَيْتِي، فَأذِنَّ لَهُ، فَخَرَجَ النَّبِيُّ - ﷺ - بَيْنَ رَجُلَيْنِ تَخُطُّ رِجْلَاهُ فِي الأرْضِ بَيْنَ عَبَّاسٍ وَرَجُلٍ آخَرَ. قَالَ عُبَيْدُ اللهِ: فأَخْبَرْتُ عَبْدَ اللهِ بْنَ عَبَّاسٍ، فَقَالَ: أَتَدْرِي مَنِ الرَّجُلُ الآخَرُ؟ قُلْتُ: لَا. قَالَ: هُوَ عَلِيٌّ. وَكَانَتْ عَائِشَةُ ﵂ تُحَدِّثُ أَنَّ النَّبِيَّ - ﷺ - قَالَ بَعْدَ مَا دَخَلَ بَيْتَهُ وَاشْتَدَّ وَجَعُهُ: \"هَرِيقُوا عَلَيَّ مِنْ سَبْعِ قِرَبٍ، لَمْ تُحْلَلْ أَوْكِيَتُهُنَّ، لَعَلِّي أَعْهَدُ إِلَى النَّاسِ\". وَأُجْلِسَ فِي مِخْضَبٍ لَحِفْصَةَ -زَوْجَ النَّبِيِّ -- ﷺ -- ثُمَّ طَفِقْنَا نَصُبُّ عَلَيْهِ تِلْكَ حَتَّى طَفِقَ يُشِيرُ إِلَيْنَا أَنْ قَدْ فَعَلْتُنَّ، ثُمَّ خَرَجَ إِلَى النَّاسِ. [٦٦٤، ٦٦٥، ٦٧٩، ٦٨٣، ٦٨٧، ٧١٢، ٧١٣، ٧١٦، ٢٥٨٨، ٣٠٩٩، ٣٣٨٤، ٤٤٤٢، ٤٤٤٥، ٥٧١٤، ٧٣٠٣ - مسلم: ٤١٨ - فتح: ١/ ٣٠٢]","vol":"4","page":329},{"text":"وذكر فيه أربعة أحاديث:\nالأول: حَدَّثنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ عَبْدَ اللهِ بْنَ بَكْرٍ، ثنا حُمَيْدٌ، عَنْ أَنَسٍ قَالَ: حَضَرَتِ الصَّلَاةُ، فَقَامَ مَنْ كَانَ قَرِيبَ الدَّارِ إلى أَهْلِهِ، وَبَقِيَ قَوْمٌ، فَأُتِيَ رَسُولُ اللهِ - ﷺ - بمِخْضَبٍ مِنْ حِجَارَةٍ فِيهِ مَاءٌ، فَصَغُرَ المِخْضَبُ أَنْ يَبْسُطَ فِيهِ كَفَّهُ، فَتَوَضَّأَ القَوْمُ كُلُّهُمْ. قُلْنَا: كَمْ كُنْتُمْ؟ قَالَ: ثَمَانِيينَ وَزِيَادَةً.\nالكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث ذكره البخاري أيضًا في علامات النبوة عن ابن منير، عن يزيد بن هارون وهو في البخاري خاصة (^١).\nثانيها:\nعبد الله (خ. ت. س) بن منير هذا هو الحافظ الزاهد (^٢).\nوعبد الله بن بكر هو السهمي الحافظ الثقة، مات سنة ثمان ومائتين (^٣).\n_________\n(^١) سيأتي برقم (٣٥٧٥) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٢) عبد الله بن منير أبو عبد الرحمن المروزي، قال النسائي: ثقة. وذكره ابن حبان في \"الثقات\"، وقال محمد بن يوسف الفربري: سمعت بعض أصحابنا يقول: سمعت أبا عبد الله محمد بن إسماعيل يقول: حدثنا عبد الله بن منير، ولم أر مثله. وقال ابن حجر: ثقة، وكان زاهدًا عابدًا.\nانظر: \"التاريخ الكبير\" ٥/ ٢١٢ (٦٨٣)، \"الجرح والتعديل\" ٥/ ١٨١ (٨٤٢)، \"تهذيب الكمال\" ١٦/ ١٧٨ (٩٥٩٣)، \"تقريب التهذيب\" ص ٣٢٥ (٣٦٤١).\n(^٣) عبد الله بن بكر بن حبيب السهمي الباهلي، أبو وهب البصري، سكن بغداد.\nقال حنبل بن إسحاق عن أحمد بن حنبل، وعثمان بن سعيد الدارمي عن يحيى بن معين والعجلي: ثقة. قال أبو بكر بن أبي خيثمة عن يحيى بن معين، وأبو حاتم: =","vol":"4","page":330},{"text":"ثالثها:\nالمِخْضَب: -بكسر الميم وسكون الخاء وفتح الضاد المعجمة-: إجّانة تغسل فيها الثياب. ويقال له المِركنُ (^١). قَالَ القزاز: يكون عودًا ومن فخار.\nوقال ابن بطال: ويكون من حجارة ومن صفر (^٢). وقد سلف أنه من حجارة وأنه صغير، وسيأتي من حديث عائشة أنه أُجلس في مخضب (^٣)، وهو دال على كبره.\nرابعها:\nمراد البخاري -﵀- بهذا الحديث وبما ساقه من الأحاديث أن الأواني كلها من جواهر الأرض ونباتها، طاهرة فإنه لا كراهة في استعمالها.\nخامسها:\nهذِه الصلاة قد جاء في البخاري فيما سيأتي من حديث إسحاق بن عبد الله بن أبي طلحة عَنْ أَنَس قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - وَحَانَتْ صَلَاةُ العَصْرِ، فَالْتمسَ الناس الوَضُوءُ فَلَمْ يَجِدُوهُ، فَأُتِيَ بِوَضُوءٍ، فَوَضَعَ رَسُولُ اللهِ - ﷺ - فِي ذَلِكَ الإِنَاءِ يَدَهُ، وأَمَرَ النَّاسَ أَنْ يَتَوَضَّئُوا مِنْهُ، فَرَأَيْتُ المَاءَ يَنْبُعُ مِنْ تَحْتِ أَصَابِعِهِ، حَتَّى تَوَضَّئُوا مِنْ عِنْدِ آخِرِهِمْ (^٤).\n_________\n= صالح. انظر: \"الطبقات الكبرى\" ٧/ ٢٩٥، \"التاريخ الكبير\" ٥/ ٥٢ (١١٤)، \"الجرح والتعديل\" ٥/ ١٦ (٧٢)، \"تهذيب الكمال\" ١٤/ ٣٤٠ (٣١٨٥).\n(^١) انظر: \"النهاية في غريب الحديث والأثر\" ٢/ ٣٩.\n(^٢) \"شرح ابن بطال\" ١/ ٢٩٨.\n(^٣) سيأتي برقم (١٩٨)\n(^٤) سيأتي برقم (٣٥٧٣) كتاب: المناقب، باب: علامات النبوة.","vol":"4","page":331},{"text":"سادسها:\nقوله: (فَقَامَ مَنْ كَانَ قَرِيبَ الدَّارِ إلى أَهْلِهِ) جاء في البخاري فيما سيأتي من حديث سعيد بن أبي عروبة، عن قتادة، عن أنس قَالَ: أتي النبي - ﷺ - وهو بالزوراء، فوضع يده في الإناء فتوضأ القوم، وكانوا زهاء ثلائمائة (^١).\nولمسلم: كان وأصحابه بالزوراء -والزوراء بالمدينة عند السوق والمسجد فيما ثمة- دعا بقدح فيه ماء فوضع كفه فيه، فجعل الماء ينبع من بين أصابعه، فتوضأ جميع أصحابه، قَالَ: قُلْتُ لأنس: كم كانوا يا أبا حمزة؟ قَالَ: كانوا زهاء الثلاثمائة (^٢).\nسابعها:\nجاء هنا: (أتي: بِمِخْضَبٍ مِنْ حِجَارَةٍ) وجاء في الباب الآتي بعد هذا: (فَأُتِيَ بِقَدَحٍ رَحْرَاحٍ فِيهِ شَيْءٌ مِنْ مَاءٍ) (^٣).\nوفيه في موضع آخر من رواية الحسن، عن أنس: فانطلق رجل من القوم، فجاء بقدح فيه ماء يسير، فأخذه رسول الله - ﷺ - فتوضأ، ثم مد أصابعه الأربع عَلَى القدح ثم قَالَ: \"توضئوا\". فتوضأ القوم حتى بلغوا ما يريدون من الوضوء وكانوا سبعين أو نحوه (^٤)، والظاهر أنها كانت أحوالًا.\n_________\n(^١) سيأتي برقم (٣٥٧٢) كتاب: المناقب، باب: علامات النبوة.\n(^٢) مسلم (٢٢٧٩/ ٦) كتاب: الفضائل، باب: في معجزات النبي - ﷺ -.\n(^٣) سيأتي برقم (٢٠٠).\n(^٤) سيأتي برقم (٣٥٧٤) كتاب: المناقب، باب: علامات النبوة.","vol":"4","page":332},{"text":"ثامنها:\nفيه علم من أعلام النبوة، وهو تكثير القليل، توضؤ الرجال من فضل بعضهم من بعض، ونبع الماء من بين أصابعه، وتكثره وتكثير الطعام معجزات وجدت في مواطن مختلفة وأحوال متقاربة بلغ مجموعها التواتر، وقد صح تكثير الماء من حديث ابن مسعود أيضًا وجابر وعمران (^١).\nقَالَ الداودي: وفي الحديث مع بقية أحاديث الباب جواز التوضؤ بماء قد توضئ به.\nالحديث الثاني:\nقَالَ البخاري ﵀: حَدَّثنَا مُحَمَّدُ بْنُ العَلَاءِ، ثنا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى أَنَّ النَّبِيَّ - ﷺ - دَعَا بِقَدَحٍ فِيهِ مَاءٌ، فَغَسَلَ يَدَيْهِ وَوَجْهَهُ فِيهِ، وَمَجَّ فِيهِ.\nهذا الحديث أخرجه البخاري هنا مختصرًا، وأخرجه في غزوة الطائف مطولًا (^٢).\nوأخرجه مسلم في الفضائل عن محمد بن العلاء، وعبد الله بن براد كلاهما عن أبي أسامة (^٣).\nوذكره البخاري معلقًا في باب: استعمال فضل وضوء الناس، وقد\n_________\n(^١) حديث ابن مسعود سيأتي برقم (٣٥٧٩) كتاب: المناقب، باب: علامات النبوة، وحديث جابر سيأتي برقم (٣٥٧٦)، وحديث عمران سيأتي برقم (٣٥٧١).\n(^٢) سيأتي برقم (٤٣٢٨) كتاب: المغازي، باب: غزوة الطائف.\n(^٣) مسلم (٢٤٩٧) كتاب: فضائل الصحابة، باب: من فضائل أبي موسى وأبي عامر الأشعريين.","vol":"4","page":333},{"text":"سلف (^١)، وفيه كما قَالَ الداودي في \"شرحه\": جواز الوضوء بماء قد مج فيه.\nالحديث الثالث:\nقَالَ البخاري ﵀: حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، ثنا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، ثنا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْن زيدٍ قَالَ: أَتَى رَسُولُ اللهِ - ﷺ - فَأَخْرَجْنَا لَهُ مَاءً فِي تَوْرٍ مِنْ صُفْرٍ فَتَوَضَّأَ، فَغَسَلَ وَجْهَهُ ثَلَاثًا وَيَدَيْهِ مَرَّتَيْنِ مَرَّتَيْنِ، وَمَسَحَ بِرَأسِهِ فَأَقْبَلَ بِهِ وَأَدْبَرَ، وَغَسَلَ رِجْلَيْهِ.\nهذا الحديث سلف الكلام عليه في باب: مسح الرأس كله (^٢).\nوالتور -بالتاء المثناة فوق- وهو شبه الطست، فارسي معرب مذكر، وحكي تأنيثه.\nوقال ابن قرقول: هو مثل قدح من الحجارة، والصُّفر -بضم الصاد وشذ كسرها-: النحاس، سمي بذلك لصفرته، يقال له: الشبه؛ لأنه يشبه الذهب. وقال القزاز: هو النحاس الجيد.\nقَالَ ابن المنذر: روي عن علي بن أبى طالب أنه توضأ في طست، وعن أنس مثله.\nوقال الحسن البصري: رأيت عثمان يصب عليه من أبريق -يعني: نحاسًا- وهو يتوضأ (^٣).\nوفي \"الطهور\" لأبي عبيد، عن ابن سيرين: كانت الخلفاء يتوضئون في الطست، قَالَ أبو عبيد: وعلى هذا أمر الناس في الرخصة والتوسعة\n_________\n(^١) سبق برقم (١٨٨) كتاب: الوضوء.\n(^٢) سبق برقم (١٨٥) كتاب: الوضوء.\n(^٣) \"الأوسط\" ١/ ٣١٥ - ٣١٦.","vol":"4","page":334},{"text":"في الوضوء في آنية النحاس وأشباهه من الجواهر، إلا شيئًا يروى عن ابن عمر من الكراهة (^١).\nقُلْتُ: قد روى ابن أبي شيبة عن يحيى بن سليم، عن ابن جريج، قَالَ: قَالَ معاوية: نُهيت أن أتوضأ في النحاس (^٢). وحكاه ابن بطال عنه (^٣).\nقَالَ ابن المنذر في \"إشرافه\": رخص كثير من أهل العلم في ذَلِكَ،\nوبه قَالَ الثوري وابن المبارك والشافعي وأبو ثور. وما علمت أني رأيت أحدًا كره الوضوء في آنية الصُفر والنحاس والرصاص وشبهه، والأشياء على الإباحة وليس يحرم ما هو مباح بموقوف ابن عمر (^٤). أي: حيث كره الوضوء في الصُفر وكان يتوضأ في حجر أو خشب أو أدم.\nقَالَ ابن بطال: وقد وجدت عن ابن عمر أنه توضأ فيه، وهذِه الرواية أشبه بالصواب، وفي رسول الله - ﷺ - الأسوة الحسنة والحجة البالغة (^٥).\nقُلْتُ: وفي \"مسند أحمد\" بإسناد جيد عن زينب بنت جحش: أنه - ﷺ - كان يتوضأ في مخضب من صفر (^٦).\nوفي \"سنن أبي داود\" بإسناد ضعيف عن عائشة: كنت أغتسل أنا\n_________\n(^١) الطهور\" ص ١٩٥ (١٢٨).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٤٢ (٤٠٢).\n(^٣) \"صحيح البخاري بشرح ابن بطال\" ١/ ٢٩٩.\n(^٤) رواه عبد الرزاق ١/ ٥٨ - ٥٩ (١٧١ - ١٧٢، ١٧٦)، وابن أبي شيبة ١/ ٤٢ (٤٠٤).\n(^٥) \"صحيح البخاري بشرح ابن بطال\" ١/ ٢٩٩.\n(^٦) \"المسند\" ٦/ ٣٢٤.","vol":"4","page":335},{"text":"ورسول الله - ﷺ - في تور من شبه (^١).\nوقال ابن جريج: ذكرت لعطاء كراهية ابن عمر للصُفر فقال: أنا أتوضأ بالنحاس، وما يكره منه شيء إلا رائحته فقط (^٢).\nوقال بعضهم: يحتمل كراهية ابن عمر له، لما كان جوهرًا مستخرجًا من معادن الأرض، شبهه بالذهب والفضة فكرهه؛ لنهيه - ﷺ - عن الشرب في آنية الفضة (^٣)، وقد روي عن جماعة من العلماء أنهم أجازوا الوضوء في آنية الفضة، وهم يكرهون الأكل والشرب فيها.\nولما نقل ابن قدامة، عن ابن عمر كراهة الوضوء في الصُفر والنحاس والرصاص وما أشبه ذَلِكَ، نقل كراهته عن اختيار الشيخ أبي الفرج المقدسي؛ معللًا بأن الماء يتغير فيها. قَالَ: وروي أن الملائكة تكره ريح النحاس (^٤).\n_________\n(^١) رواه أبو داود (٩٨) من طريق موسى بن إسماعيل، عن حماد، أخبرني صاحب لي، عن هشام بن عروة، عن عائشة. قال الألباني في \"صحيح أبي داود\" ١/ ١٦٦ (٨٨) وهذا سند ضعيف؛ لجهالة صاحب حماد، وللانقطاع بين هشام بن عروة وعائشة، فإنه لم يدركها. لكن وصله المصنف بعدُ من طريق إسحاق بن منصور، عن حماد بن سلمة، عن رجل عن هشام، عن أبيه، عن عائشة، عن النبي … وفيه الرجل الذي لم يسمه. أخرجه عن شيخه محمد بن العلاء -وهو أبو غريب- عنه. وقصر به الحسين بن محمد بن زياد، فرواه عن أبي كريب … به، إلا أنه أسقط الرجل بين حماد وهشام، فصار ظاهر إسناده الصحة.\n(^٢) رواه ابن أبي شيبة ١/ ٤٢ (٣٩٨) بمعناه.\n(^٣) سيأتي برقم (٥٤٢٦) كتاب: الأطعمة، باب: الأكل في إناء مفضض، ورواه مسلم (٢٠٦٧) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة …\n(^٤) \"المغني\" ١/ ١٠٥ - ١٠٦. وورد بهامش الأصل ما نصه: بخط المصنف … أصحاب أحمد … في صحة الوضوء منها.","vol":"4","page":336},{"text":"الحديث الرابع:\nقَالَ البخاري ﵀: حَدَّثنَا أَبُو اليَمَانِ، أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ قَالتْ لَمَّا ثَقُلَ النَّبِيُّ - ﷺ - وَاشْتَدَّ بِهِ وَجَعُهُ، اسْتَأذَنَ أَزْوَاجَهُ فِي أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ لَهُ، فَخَرَجَ النَّبِيُّ - ﷺ - بَيْنَ رَجُلَيْنِ تَخُطُّ رِجْلَاهُ فِي الأَرْضِ بَيْنَ عِبَّاسٍ وَرَجُلٍ آخَرَ. قَالَ عُبَيْدُ اللهِ: فَأخْبَرْتُ عَبْدَ اللهِ بْنَ عَبَّاسٍ، فَقَالَ: أَتَدْرِي مَنِ الرَّجُلُ الآخَرُ؟ قُلْتُ: لَا. قَالَ: هُوَ عَلِيٌّ. وَكَانَتْ عَائِشَةٌ ﵂ تُحَدِّثُ أَنَّ النَّبِيُّ - ﷺ - قَالَ بَعْدَ مَا دَخَلَ بَيْتَهُ وَاشْتَدَّ وَجَعُهُ: \"هَرِيقُوا عَلَيَّ مِنْ سَبْعٍ قِرَبٍ، لَمْ تُحْلَلْ أَوْكِيَتُهُنَّ، لَعَلِّي أَعْهَدُ إِلَى النَّاسِ\". وَأُجْلِسَ فِي مِخْضَبٍ لِحَفْصَة - زَوْجِ النَّبِيِّ - ﷺ - ثُمَّ طَفِقْنَا نَصُبُّ عَلَيْهِ تِلْكَ حَتَّى طَفِقَ يُشِيرُ إِلَيْنَا أَنْ قَدْ فَعَلْتُنَّ، ثُمَّ خَرَجَ إِلَى النَّاسِ.\nالكلام عليه من وجوهٍ:\nأحدها:\nهذا الحديث أخرجه البخاري في ممبعة مواضع: هنا، وفي الصلاة في موضعين في: حد المريض أن يشهد الجماعة، وفي: إنما جعل الإمام ليؤتم به مختصرًا، والهبة، والخمس، وآخر المغازي في باب: مرضه - ﷺ -، والطب (^١). وأخرجه مسلم في الصلاة (^٢).\n_________\n(^١) سيأتي برقم (٦٦٥) كتاب: الأذان، باب: حد المريض أن يشهد الجماعة، وبرقم (٦٨٧) في الأذان، باب: إنما جعل الامام ليؤتم به، وبرقم (٢٥٨٨) في الهبة، باب: هبة الرجل لامرأته والمرأة لزوجها، وبرقم (٣٠٩٩) كتاب فرض الخمس، باب: ما جاء في بيوت أزواج النبي - ﷺ -، وبرقم (٤٤٤٢) كتاب المغازي، باب: مرض النبي - ﷺ - ووفاته، وبرقم (٥٧١٤) كتاب: الطب، باب: ٢٢.\n(^٢) \"صحيح مسلم\" (٤١٨) كتاب: الصلاة، باب: استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما.","vol":"4","page":337},{"text":"ثانيها:\nثَقل -بفتح الثاء المثلثة ثم قاف- أي: اشتد مرضه. وقد قَالَ بعده: واشتدَّ وجعه.\nثالثها:\nهذا الاستئذان كان بالتعريض لا بالتصريح؛ لأنه جاء أنه كان يقول: \"أين أنا اليوم؟ أين أنا غدًا؟ \" يعرض لهن بذلك، نبه عليه الداودى.\nرابعها:\nقد يَسْتدل به من يرى وجوب القسم عليه؛ لأجل الاستئذان، وفيه خلاف لأصحابنا (^١)، ومن يقول باستحبابه يقول: فعل ذَلِكَ للأفضل، وقد حكي خلاف أيضًا في أن المريض إذا لم يقدر على الدوران على نسائه هل يكون تمريضه عند إحداهن راجع إلى اختياره أو حق لهن فيقرع بينهن؟\nخامسها:\nاختياره تمريضه في بيت عائشة دالُ على فَضْلِها.\nسادسها:\nمعنى (تَخُطُّ رِجْلَاهُ فِي الأَرْضِ): لا يستطيع رفعهما ووضعهما والاعتماد عليهما.\nسابعها:\nقوله: (بَيْنَ عَبَّاسٍ وَرَجُلٍ آخَرَ) قد سلف أن الآخر علي بن أبي\n_________\n(^١) قال النووي في \"روضة الطالبين\" ٧/ ١٠: وفي وجوب القسم بين زوجاته وجهان:\nقال الاصطخري: لا، والأصح عند الشيخ أبي حامد والعراقيين والبغوي الوجوب.","vol":"4","page":338},{"text":"طالب، وقد جاء في رواية: بين الفضل بن عباس (^١). وفي أخرى: بين رجلين أحدهما أسامة.\nوطريق الجمع أنهم كانوا يتنابون الأخذ بيده الكريمة -شرفها الله- تارة هذا وتارة هذا، وكان العباس أكثرهم أخذًا ليده الكريمة، أو أدومهم لها إكرامًا له واختصاصًا به، وعليّ وأسامة والفضل يتناوبون اليد الأخرى، ولهذا صرحت بالعباس وأبهمت غيره، ويجوز أن يكون عدم تصريحها به لأنه كان بينهما شيء.\nثامنها:\nقوله: (\"هريقوا علي\") كذا في الرواية: \"هريقوا\" وذكره ابن التين بلفظ: \"أهريقوا\" ثم قَالَ: صوابه: أريقوا أو هريقوا، على أن يبدل من الهمزة هاء، فأما الجمع بينهما ففيه بُعد، وإنما يجتمعان في الفعل المستقبل.\nوقال الجوهري: هراق الماء يهريقه هراقة أي: صبه، وأصله: أراق يريق إراقة، وإنما قالوا: أنا أهريقه ولا يقولون: أنا أُأَريقه لاستثقالة الهمزتين، وقد زال ذَلِكَ بعد الإبدال، ثم حكى لغتين أخريين فيه: أهرق يهرق، وأهراق: يُهْريق (^٢).\nتاسعها:\nإنما أمر -والله أعلم- بأن يُهراق عليه من سبع قرب على وجه التداوي، كما صب - ﷺ - وضوءه على المغمى عليه، وكما أمر المَعِين\n_________\n(^١) رواه مسلم (٤١٨/ ٩١) كتاب: الصلاة، باب: استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما.\n(^٢) \"الصحاح\" ٤/ ١٥٦٩ - ١٥٧٠، مادة: (هرق).","vol":"4","page":339},{"text":"أن يغتسل به، وليس كما ظن من غلط وزعم أنه - ﷺ - اغتسل من إغمائه، نبه على ذَلِكَ المهلب، وعن الحسن أن الغسل واجب على المغمى عليه، وعن ابن حبيب: عليه إن طال ذَلِكَ به، والعلماء متفقون غير هؤلاء أن من أغمي عليه فلا غسل عليه إلا أن يجنب (^١).\nعاشرها:\nفيه: إجازة الرُقَى والتداوي للعليل، وإنما يكره ذَلِكَ لمن ليست به علة أن يتخذ التمائم ويستعمل الرقى، وعليه يحمل حديث \"لا يسترقون\" (^٢) قاله الداودي في \"شرحه\"، ومن كره التداوي فإنما كرهه خوف اعتقاد أنها نافعة بطبعها، كما يقوله الطبائعيون.\nحادي عشرها.\nقصده إلى سبع قرب تبركًا بهذا العدد؛ لأن الله تعالى خلق كثيرًا من مخلوقاته سبعًا، وقد أفرده بعض المتأخرين بالتأليف.\nالثاني عشر:\nقوله: (\"لَمْ تُحْلَلْ أَوْكِيَتُهُنَّ\") تحتمل ثلاثة أشياء كما نبه عليه ابن الجوزي: التبرك عند ذكر الله عند شدّها وحلّها، وطهارة الماء إذا لم تمسه يد قبل حل الوكاء فيكون أطيب للنفس، وبرده إذ لم يسخن بحرارة الهواء.\nالثالث عشر:\nقوله: (\"لَعَلِّي أَعْهَدُ إِلَى النَّاسِ\") أي: لعله يَخِفُّ عني ما أجد،\n_________\n(^١) انظر، \"المجموع\" ٢/ ٦٢، \"الذخيرة\" ١/ ٢٣٣، \"المغني\" ١/ ٢٧٩ - ٢٨٠.\n(^٢) سيأتي برقم (٥٧٠٥) كتاب: الطب، باب: من اكتوى أو كوى غيره، وبرقم (٥٧٥٢) كتاب: الطب، باب: من لم يرق.","vol":"4","page":340},{"text":"وأُخْبِرُ الناس بشيء يعملون عليه.\nالرابع عشر:\nقولها: (وَأجْلِسَ فِي مِخْضَبٍ) جاء أنه من نحاس. رواه عبد الرزاق، عن معمر، عن الزهري، عن عروة -أو عمرة-، عن عائشة (^١) وفي هذِه الرواية: \"لعلي أستريح فأعهد إلى الناس\" (^٢) وهو مؤيد ما أسلفناه.\nوقال الداودي: المخضب: شيء كانوا يستعلمونه من حجارة كالطست الكبير أو كالجفنة. وهو كما قَالَ، لكنه هنا من نحاس كما سلف فاستفده.\nالخامس عشر:\nقولها: (ثم طفقنا) أي: جعلنا. يقال: طفق إذا شرع في فعل الشيء، ومنه قوله تعالى: ﴿وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا﴾ [الأعراف: ٢٢].\n_________\n(^١) ورد في هامش الأصل ما نصه: حاشية: رأيته في \"المصنف\" في الطهارة لكن عن عمرة، عن عائشة بغير شك. انتهى.\n[قلت: ووقع في المطبوع من \"مصنف عبد الرزاق\" ١/ ٦٠ (١٧٩ كتاب الطهارة/ عن عروة عن عائشة، وليس عن عمرة عن عائشة، هذا أولًا.\nثانيًا: كأن سبط بن العجمي لم يقف على الرواية الأخرى في \"مصنف عبد الرزاق\" ٥/ ٤٣٠ من كتاب المغازي، فهي مراد المصنف، وفيها نَصّ الرواية].\n(^٢) الذي في المطبوع من \"مصنف عبد الرزاق\" ٥/ ٤٣٠: عن عروة عن غيره عن عائشة. كذا ولعله تحريف.\nورواه إسحاق بن راهويه (٦٤٥)، وأحمد ٦/ ١٥١، وابن خزيمة ١/ ١٢٧ (٢٥٨)، وابن حبان ١٤/ ٥٦١ (٦٥٩٦، ٦٦٠٠)، والبيهقي ١/ ٣١ كللهم من طريق عبد الرزاق عن معمر عن الزهري عن عروة أو عمرة عن عائشة به.\nورواه النسائي في \"الكبرى\" (٧٠٨٢)، وابن خزيمة ١/ ٦٤ (١٢٣)، والحاكم ١/ ١٤٤ - ١٤٥ كلهم من طريق عبد الرزاق عن معمر عن الزهري عن عروة عن عائشة به.","vol":"4","page":341},{"text":"السادس عشر:\nفيه: أنه - ﷺ - كان يشتد به المرض ليعظم الله له الأجر، وفي الحديث الآخر: \"إني أوعك كما يوعك رجلان منكم\" (^١) وسيأتي في موضعه.\nوفيه: أن المريض تسكن نفسه لبعض أهله دون بعض.\nوفيه: الاغتسال بالماء؛ لما جعل الله فيه من البركة وجعل منه حياة كل شيء.\nوفيه: استعمال ما لم تمسه الأيدي؛ لأنه أعزم لبركته.\nوفيه: استعمال السبع لما يرجى من خفة المرض.\nوفيه: الأخذ بالإشارة. وقولها: (أن قد فعلتنّ)، يعني: أن قد أتيتنّ على ما أريد من ذَلِكَ.\n_________\n(^١) سيأتي برقم (٥٦٤٨) كتاب: المرضى، باب: أشد الناس بلاء الأنبياء ثم الأول فالأول، وبرقم (٥٦٦٠) كتاب: المرضى، باب: وضع اليد على المريض.","vol":"4","page":342},{"text":"<span data-type='title' id=toc-350>٤٦ - باب الوُضُوءِ مِنَ التَّوْرِ</span>\n١٩٩ - حَدَّثَنَا خَالِدُ بن مَخْلَدٍ قَالَ: حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي عَمْرُو بن يَحْيَى، عَنْ أَبِيهِ قَالَ: كَانَ عَمِّي يُكْثِرُ مِنَ الوُضُوءِ، قَالَ لِعَبْدِ اللهِ بْنِ زَيْدٍ: أَخْبِرْنِي كَيْفَ رَأَيْتَ النَّبِيَّ - ﷺ - يتَوَضَّأُ؟ فَدَعَا بِتَوْرٍ مِنْ مَاءٍ، فَكَفَأَ عَلَى يَدَيْهِ فَغَسَلَهُمَا ثَلَاثَ مِرَارٍ، ثُمَّ أَدْخَلَ يَدَهُ فِي التَّوْرِ، فَمَضْمَضَ وَاسْتَنْثَرَ ثَلَاثَ مَرَّاتٍ مِنْ غَرْفَةٍ وَاحِدَةٍ، ثُمَّ أَدْخَلَ يَدَهُ فَاغْتَرَفَ بِهَا فَغَسَلَ وَجْهَهُ ثَلَاثَ مَرَّاتٍ، ثُمَّ غَسَلَ يَدَيْهِ إِلَى الِمرْفَقَينِ مَرَّتَيْنِ مَرَّتَيْنِ، ثُمَ أَخَذَ بِيَدِهِ مَاءً، فَمَسَحَ رَأْسَهُ فَأَدْبَرَ بِهِ وَأَقْبَلَ، ثُمَّ غَسَلَ رِجْلَيْهِ، فَقَالَ: هَكَذَا رَأَيْتُ النَّبِيَّ - ﷺ - يَتَوَضَّأُ. [انظر: ١٨٥ - مسلم: ٢٣٥ - فتح: ٣/ ٣٠١]\n\n٢٠٠ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَن أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - دَعَا بإنَاءٍ مِنْ مَاءٍ، فَأُتِيَ بِقَدَحٍ رَحْرَاحٍ فِيهِ شَيْءٌ مِنْ مَاءٍ، فَوَضَعَ أَصَابِعَهُ فِيهِ. قَالَ أَنَسٌ: فَجَعَلْتُ أَنْظُرُ إِلَى الَماءِ يَنْبُعُ مِنْ بَينِ أَصَابِعِهِ. قَالَ أَنَسٌ: فَحَزَرْتُ مَنْ تَوَضّأَ مَا بَيْنَ السَّبْعِينَ إِلَى الثُّمَانِينَ. [انظر: ١٦٩ - مسلم: ٢٢٧٩ - فتح: ١/ ٣٠٤]\nحَدُّثنَا خَالِدُ بْنُ مَخْلَدٍ، ثنا سُلَيْمَانُ، حَدَّثَنِي عَمْرُو بْنُ يَحْييَ، عَنْ أَبِيهِ قَالَ: كَانَ عَمِّي يُكْثِرُ مِنَ الوُضُوءِ، قَالَ لِعَبْدِ اللهِ بْنِ زَيْدٍ: أَخْبِرْنِي كَيْفَ رَأَيْتَ النَّبِيَّ - ﷺ - يَتَوَضَّأ؟ .. الحديث.\nوقد سلف (^١) في موضعه، وعمه هو عمرو بن أبي حسن. وفي هذا الحديث أنه تمضمض واستنثر ثلاث مرات من غرفة واحدة.\nوقوله: (فأدبر بيديه وأقبل)، احتج به الحسن بن حي على البداءة بمؤخر الرأس (^٢)، وعنها أجوبة:\nأحدها: أن الواو لا تدل على الترتيب.\n_________\n(^١) سبق برقم (١٨٥) كتاب: الوضوء، باب: مسح الرأس كله.\n(^٢) \"مختصر اختلاف العلماء\" ١/ ١٣٦.","vol":"4","page":343},{"text":"ثانيها: أن الإقبال من جهة الشعر من جهة القفا والإدبار إليه.\nثالثها: أن المراد إقبال الفعل لا غير، وقد أوضحت ذَلِكَ مع زيادة عليه في \"شرح العمدة\" (^١).\nثم قَالَ البخاري ﵀: حَدَّثنَا مُسَدَّد، ثنا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - دَعَا بِإِنَاءٍ مِنْ مَاءٍ، فَأُتِيَ بِقَدَحٍ رَحْرَاحٍ فِيهِ شَيءٌ مِنْ مَاءٍ، فَوَضَعَ أَصَابِعَهُ فِيهِ. قَالَ أَنَسٌ: فَجَعَلْتُ أَنْظُرُ إِلَى المَاءِ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِهِ. قَالَ أَنَسٌ: فَحَزَرْتُ مَنْ تَوَضَّأَ مَا بَينَ السَّبْعِينَ إِلَى الثَّمَانِينَ.\nوهذا الحديث أخرجه مسلم أيضًا (^٢) والرَّحْرَاح -بفتح الراء وإسكان الحاء المهملة-: القصير الجدار القريب القعر. وفي رواية: بقدح واسمع الفم، وقال ابن قتيبة: يقال: إناء رحراح ورحرح إذا كان واسعًا (^٣). قَالَ الحربي: ومنه الرحرح في حافر الفرس وهو أن يتسع حافره ويقل عمقه (^٤). قَالَ الأصمعي: ويكره في الخيل.\nوقوله: (شَيْءٌ مِنْ مَاءٍ) يعني: شيئًا قليلًا. و(ينبع) باؤه مثلثة.\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٣٨٠ - ٣٨٤.\n(^٢) \"صحيح مسلم\" (٢٢٧٩) كتاب: الفضائل، باب: معجزات النبي - ﷺ -.\n(^٣) \"غريب الحديث\" ١/ ٣٨١.\n(^٤) ورد بهامش الأصل: الرحح محركة سعة في الحافر، وهو محمود، كذا قال في \"القاموس\" وتبعه غيره. وفي \"الجمهرة\": الرحح: اتساع الحافر وهو عيب.\n[انظر: \"القاموس المحيط\" ص ٢١٩، \"الجمهرة\" ٢/ ١٠٠٤].","vol":"4","page":344},{"text":"<span data-type='title' id=toc-351>٤٧ - باب الوُضُوءِ بِالمُدِّ</span>\n٢٠١ - حَدَّثَنَا أَبُو نُعَيمٍ قَالَ: حَدَّثَنَا مِسْعَرٌ قَالَ: حَدَّثَنِي ابن جَبْرٍ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: كَانَ النَّبِيُّ - ﷺ - يَغْسِلُ -أَوْ كَانَ يَغْتَسِلُ- بِالصَّاعِ إِلَى خَسَةِ أَمْدَادٍ، وَيَتَوَضأ بِالُمْدِّ. [مسلم: ٣٢٥ - فتح: ١/ ٣٠٤]\nحَدَّثنَا أَبُو نُعَيْم ثنا مِسْعَرٌ، حَدَّثنِي ابن جَبْرٍ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: كَانَ النَّبِيُّ - ﷺ - يَغْسِلُ -أَوْ كَانَ يَغْتَسِلُ- بِالصَّاعِ إلى خَمْسَةِ أَمْدَادٍ، ويتَوَضَّأُ بِالْمُدِّ.\nالكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا، وأبو داود، والنسائي (^١).\nثانيها:\nمسعر هو ابن كدام الكوفي. مات بعد الخمسين ومائة (^٢)، وليس في الصحيحين سواه.\n_________\n(^١) مسلم (٣٢٥/ ٥١) كتاب: الحيض، باب: القدر المستحب من الماء من غسل الجنابة، وأبو داود (٩٥)، والنسائي ١/ ١٧٩.\n(^٢) هو مسعر بن كدام بن ظهير بن عبيدة بن الحارث، الإمام الثبت، شيخ العراق، أبو سلمة الهلالي الكوفي، الأحول، الحافظ.\nقال يحيى بن سعيد: ما رأيت أحدًا أثبت من مِسْعَر.\nوقال أحمد بن حنبل: الثقة كشعبة ومسعر.\nوقال أبو بكر بن أبي شيبة: شك مسعر كيقين رجل.\nووثقة يحيى بن معين وأبو زرعة، مات سنة ثلاث وخمسين ومائة.\nوانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٦٤، \"الجرح والتعديل\" ٨/ ٣٦٨ (١٦٨٥)، \"تهذيب الكمال \" ٢٧/ ٤٦١ (٥٩٠٦).","vol":"4","page":345},{"text":"وفي أبي داود مسعر بن حبيب الجرمي الثقة (^١).\nوابن جبر هو عبد الله بن عبد الله بن جبر. وقيل: جابر بن عتيك الأنصاري (^٢)، وقال البخاري في \"تاريخه\": لا يصح جبر، إنما هو جابر (^٣)، كذا قَالَ، وقد سلف في إسناده جبر. وقال ابن منجويه: أهل المدينة يقولون: جابر، والعراقيون يقولون: جبر، ولا يصح جبر إنما هو جابر (^٤).\nقَالَ أبو داود: ورواه سفيان عن عبد الله بن عيسى، حَدَّثَني جبر بن عبد الله، فقلبه (^٥).\nثالثها:\nعند أبي داود من طريق عبد الله بن عيسى، عن عبد الله بن جبر، عن\n_________\n(^١) مسعر بن حبيب الجرمي، أبو الحارث البصري، قال إسحاق بن منصور، وإبراهيم بن عبد الله بن الجنيد عن يحيى بن معين: ثقة. وذكره ابن حبان في كتاب \"الثقات\".\nوانظر ترجمته في: \"التاريخ الكبير\" ٨/ ١٣ (١٩٧٠)، \"الجرح والتعديل\" ٨/ ٣٦٨ (١٦٨٤)، \"الثقات\" ٥/ ٤٥١، \"تهذيب الكمال\" ٢٧/ ٤٦٠ (٥٩٠٥).\n(^٢) هو عبد الله بن عبد الله بن جابر بن عتيك وقيل: جبر الأنصاري المدني من بني معاوية وقيل: إنهما اثنان.\nقال إسحاق بن منصور وعباس الدوري عن يحيى بن معين: ثقة، وقال النسائي: ثقة، وذكره ابن حبان في \"الثقات\".\nوانظر ترجمته في: \"التاريخ الكبير\" ٥/ ١٢٦ (٣٧٤)، \"ثقات ابن حبان\" ٥/ ٢٩، \"تهذيب الكمال\" ١٥/ ١٧١ (٣٣٦٢)، \"تهذيب التهذيب\" ٢/ ٣٦٧.\n(^٣) عزاه ابن حجر في \"تهذيب التهذيب\" ٢/ ٣٦٧ إلى ابن منجويه وقال: نقله من كلام البخاري في \"تاريخه\".\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ١٢٦.\n(^٤) انظر: \"تهذيب الكمال\" ١٥/ ١٧٢.\n(^٥) \"سنن أبي داود\" عقب الرواية (٩٥).","vol":"4","page":346},{"text":"أنس: كان يتوضأ بإناء يسع رطلين ويغتسل بالصاع. وعند مسلم: يتوضأ بمكوك ويغتسل بخمس مكالي. وفي لفظ: مكاكيك (^١).\nوللبخاري من حديث عائشة نحو من صاع (^٢). وفي لفظ: من قدح يقال له: الفَرَق (^٣). أي: بفتح الراء، وهو أفصح من سكونها. وقيل: بالفتح ثلاثة آصع أو نحوها، وبالسكون مائة وعشرون رطلًا (^٤).\nرابعها:\nالصاع: مكيال يسع أربعة أمداد، يذكر ويؤنث. المد: رطل وثلث.\nوعند أهل العراق رطلان (^٥). وفيه حديث عن أنس (^٦)، وقال به بعض أصحابنا في مُدِّ الوضوء دون مُدِّ الزكاة.\nفائدة:\nيطلق الصاع أيضًا على المطمئن من الأرض، وعلى وجه الأرض (^٧).\n_________\n(^١) مكاكيك، جمع مكوك وهو مكيال لأهل العراق. انظر: \"تهذيب اللغة\" ٤/ ٣٤٣٥.\nوروايتا مسلم وأبي داود سبق تخريجهما في أول الكلام على الحديث.\n(^٢) سيأتي برقم (٢٥١) كتاب: الغسل، باب: غسل الرجل مع امرأته.\n(^٣) سيأتي برقم (٢٥٠) كتاب: الغسل، باب: الغسل بالصاع ونحوه.\n(^٤) انظر: \"النهاية في غريب الحديث والأثر\" ٣/ ٤٣٧.\n(^٥) انظر: \"النهاية في غريب الحديث والأثر\" ٣/ ٦٠.\n(^٦) رواه الترمذي (٦٠٩)، وأحمد ٣/ ١٧٩ عن أنس - ﵁ -، أن رسول الله - ﷺ - قال: يجزئ في الوضوء رطلان من ماء.\nورواه أبو داود (٩٥) من فعله - ﷺ -، فعن أنس - ﵁ - قال: كان النبي - ﷺ - يتوضأ بإناء يسع رطلين ويغتسل بالصاع.\nقال الترمذي: حديث غريب لا نعرفه إلا من حديث شريك على هذا اللفظ.\nوضعفه الألباني في \"ضعيف سنن أبي داود\" (١٤).\n(^٧) انظر: \"الصحاح\" ٣/ ١٢٤٧، \"التهذيب\" ٢/ ١٩٦١.","vol":"4","page":347},{"text":"خامسها:\nقوله: (يَغْسِلُ- أَوْ يَغْتَسِلُ). الظاهر أن هذا الشك من البخاري؛ لأن الطرق إلى ابن جبر ليس فيها ذَلِكَ.\nوقد رواه مسلم عن قُتيبة، عن وكيع، عن مسعر (^١). وعن أبي نعيم عبد الله بن محمد الطحان وغيره، ويجوز أن يكون رواه أبو نعيم للبخاري على الشك ولغيره بدونه.\nسادسها:\nالإجماع قائم على أن ماء الوضوء والغسل غير مقدر، بل يكفي فيه القليل والكثير إذا أسبغ وعَمَّ. قَالَ الشافعي: وقد يرفق الفقيه بالقليل فيكفي، ويخرق الأخرق بالكثير فلا يكفي (^٢). واستحب العلماء أن لا ينقص في الغسل والوضوء عما ذكر في الحديث. وأبعد بعض المالكية فقال: لا يجزئ أقل من ذَلِكَ، حكي عن ابن شعبان (^٣) القرطي (^٤). وعن محمد بن الحسن أن المغتسل لا يمكن أن يعم\n_________\n(^١) \"صحيح مسلم\" (٣٢٥/ ٥١) كتاب: الحيض، باب: القدر المستحب من الماء في غسل الجنابة.\n(^٢) \"الأم\" ١/ ٢٧.\n(^٣) هو محمد بن القاسم بن شعبان بن محمد بن ربيعة العمّاري المصري، من ولد عمار بن ياسر، ويعرف بابن القرطي نسبة إلى بيع القرط، روى عنه خلف بن القاسم بن سهلون، وعبد الرحمن بن يحيى العطار، وآخرون. قال القاضي عياض: كان ابن شعبان رأس المالكية بمصر وأحفظهم للمذهب مع التفنن لكن لم يكن له بصر بالنحو. له التصانيف البديعة منها كتاب \"الزاهي\" في الفقه وكتاب \"أحكام القرآن\". مات في جمادى الأولى سنة خمسٍ وخمسين وثلاثمائة. انظر: \"اللباب\" ٣/ ٢٦، \"سير أعلام النبلاء\" ١٦/ ٧٨ - ٧٩.\n(^٤) انظر: \"مواهب الجليل\" ١/ ٣٧٠.","vol":"4","page":348},{"text":"جسده بأقل من مد.\nوتصرف الشيخ عز الدين بن عبد السلام (^١) فجعل للمتوضئ والمغتسل ثلاثة أحوال:\nأحدها: أن يكون معتدل الخلق كاعتدال خلقه - ﷺ - يقتدي به في اجتناب التنقص عن المد والصاع.\nالثانية: أن يكون ضئيلًا ونحيف الخلق بحيث يعادل جسده جسده - ﷺ - فيستحب له أن يستعمل من الماء ما يكون نسبته إلى جسده كنسبة المد والصاع إلى جسده - ﷺ -.\nالثالثة: أن يكون متفاحمش الخلق طولًا وعرضًا وعظم البطن ونحافة الأعضاء فيستحب أن لا ينقص عن مقدار يكون بالنسبة إلى بدنه كنسبة المد والصاع إلى بدن رسول الله - ﷺ -.\nوالإباضية (^٢) زعموا أن قليل الماء لا يجزئ. والشريعة المطهرة\n_________\n(^١) سبقت ترجمته في مقدمة الكتاب.\n(^٢) الإباضية فرقة من فرق الخوارج، فهم ينتسبون في مذهبهم -حسبما تذكر مصادرهم- إلى جابر بن زيد الأزدي الذي يقدمونه على كل أحد ويروون عنه مذهبهم، وهو من تلاميذ ابن عباس - ﵁ -، وقد نُسِبوا إلى عبد الله بن إباض لشهرة مواقفه مع الحكام، وهي تنقسم إلى فرق، منها ما يعترف به سائر الإباضية ومنها ما ينكرونها ويشنعون على من ينسبها إليهم، ومن تلك الفرق:\n١ - الحفصية: أتباع حفص بن أبي المقدام.\n٢ - اليزيدية: أتباع يزيد بن أنيسه.\n٣ - الحارثية: أتباع حارث بن يزيد الإباضي.\n٤ - أصحاب طاعة لا يراد بها الله.\nموقف الإباضية من الصحابة: من الأمور المتفق عليها عندهم الترضي التام والولاء والاحترام لأبي بكر وعمر رضوان الله عليهما، أما بالنسبة لعثمان بن عفان =","vol":"4","page":349},{"text":"حجة على من خالف (^١).\n_________\n= وعلي بن أبي طالب ﵄ فقد هلكوا فيهما وذموهما مما برأهما الله.\nعقائد الإباضية: لا يسعنا هنا ذكر جميع مبادئ فرقة الإباضية العقدية والفقهية، والذي نود الإشارة إليه هنا أن للإباضية أفكارًا وافقوا فيها أهل الحق، وعقائد أخرى جانبوا فيها الصواب فعلى سبيل المثال:\n١ - ما يتعلق بصفات الله تعالى فإن مذهب الإباضية فيها أنهما انقسموا إلى فريقين: فريق نفي الصفات نفيًا باتًا، خوفًا من التشبيه بزعمهم، وفريق منهم يرجعون الصفات إلى الذات.\n٢ - ذهبت الإباضية في باب رؤية الله تعالى إلى إنكار وقوعها.\n٣ - أنكر الإباضية الميزان والصراط.\n٤ - وافق -معظم الإباضية- السلف في حقيقة الإيمان من أنه قول باللسان واعتقاد بالجنان وعمل بالأركان.\n(^١) جاء بالهامش: آخر الجزء السابع من الجزء الثاني من تجزئة المصنف.","vol":"4","page":350},{"text":"<span data-type='title' id=toc-352>٤٨ - باب المَسْحِ عَلَى الخُفَّيِنْ</span>\n٢٠٢ - حَدَّثَنَا أَصْبَغُ بْنُ الفَرَجِ الِمصْرِيُّ، عَنِ ابن وَهْبٍ قَالَ: حَدَّثَنِي عَمْرٌو، حَدَّثَنِي أَبُو النُّضْرِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ مَسَحَ عَلَى الخُفَّيْنِ، وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ سَأَلَ عُمَرَ عَنْ ذَلِكَ، فَقَالَ: نَعَمْ، إِذَا حَدَّثَكَ شَيْئًا سَعْدٌ عَنِ النَّبِيِّ - ﷺ - فَلَا تَسْأَلْ عَنْهُ غَيْرَهُ. وَقَالَ مُوسَى بْنُ عُقْبَةَ: أَخْبَرَنِي أَبُو النَّضْرِ، أَنَّ أَبَا سَلَمَةَ أَخْبَرَهُ، أَنَّ سَعْدًا، فَقَالَ عُمَرُ لِعَبْدِ اللهِ نَحْوَهُ. [فتح: ١/ ٣٠٥]\n\n٢٠٣ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ الَحرَّانُّى قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ نَافِعِ بْنِ جُبَيْرٍ، عَنْ عُرْوَةَ بْنِ الُمغِيرَةِ، عن أَبِيهِ الُمغِيرَة بْنِ شُعْبَةَ، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ خَرَجَ لَحِاجَتِهِ، فَاتَّبَعَهُ الُمغِيرَةُ بِإِدَاوَةٍ فِيهَا مَاءً، فَصَبَّ عَلَيْهِ حِينَ فَرَغَ مِنْ حَاجَتِهِ، فَتَوَضَّأَ وَمَسَحَ عَلَى الُخفَّيْنِ. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح:١/ ٣٠٦]\n\n٢٠٤ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ جَعْفَرٍ ابْنِ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ، أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّهُ رَأى النَّبِيَّ - ﷺ - يَمْسَحُ عَلَى الخُفَّيْنِ. وَتَابَعَهُ حَرْبُ بْنُ شَدَّادِ، وَأَبَانُ، عَنْ يَحْيَى. [٢٠٥ - فتح: ١/ ٣٠٨]\n\n٢٠٥ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا الأَوْزَاعِي، عَنْ يَحْيَى، عَنْ أبي سَلَمَةَ، عَنْ جَعْفَرِ بْنِ عَمْرٍو، عَنْ أَبِيهِ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَمْسَحُ عَلَى عِمَامَتِهِ وَخُفَّيْهِ. وَتَابَعَهُ مَعْمَرٌ، عن يَحْيَى، عَنْ أبِي سَلَمَةَ، عَنْ عَمْرٍو قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ -. [انظر: ٢٠٤ - فتح: ١/ ٣٠٨]\nحَدثَنَا أَصْبَغُ بْنُ الفَرَجِ المِصْرِيُّ، عَنِ ابن وَهْبٍ، حَدثَنِي عَمْرٌو، حَدَثَنِي أَبُو النَّضْرِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ مَسَحَ عَلَى الخُفَّيْنِ، وَأَنَّ ابن عُمَرَ سَأَلَ عُمَرَ عَنْ ذَلِكَ، فَقَالَ: نَعَمْ، إِذَا حَدَّثَكَ شَيْئًا سَعْدٌ","vol":"4","page":351},{"text":"عَنِ النَّبِيِّ - ﷺ - فَلَا تَسْأَلْ عَنْهُ غَيْرَهُ. وَقَالَ مُوسَى بْنُ عُقْبَةَ: أَخْبَرَنِي أَبُو النَّضْرِ، أَنَّ أَبَا سَلَمَةَ أَخْبَرَهُ، أَنَّ سَعْدًا، فَقَالَ عُمَرُ لِعَبْدِ الله نَحْوَهُ.\nحَدَثنَا عَمْرُو بْنُ خَالِدٍ الحَرَّانِيُّ، ثنا اللَّيْثُ، عَنْ يَحْييَ بْنِ سَعِيدٍ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ نَافِعِ بْنِ جُبَيْرٍ، عَنْ عُرْوَةَ بْنِ المُغِيرَةِ، عَنْ أَبِيهِ المُغِيرَةِ، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ خَرَجَ لِحَاجَتِهِ، فَاتَّبَعَهُ المُغِيرَةُ بِإِدَاوَةٍ فِيهَا مَاءٌ، فَصَبَّ عَلَيْهِ حِينَ فَرَغَ مِنْ حَاجَتِهِ، فَتَوَضَّأ وَمَسَحَ عَلَى الخُفَّيْنِ.\nحَدَّثنَا أَبُو نُعَيْم، ثنا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ، أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّهُ رَأى النَّبِيَّ - ﷺ - مسح عَلَى الخُفَّيْنِ.\nوَتَابَعَهُ حَرْبُ بْنُ شَدَّادٍ، وَأَبَانُ، عَنْ يَحْييَ.\nوحَدَّثنَا عَبْدَانُ ثنا عَبْدُ اللهِ أنا الأَوْزَاعِيُّ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ جَعْفَرِ بْنِ عَمْرٍو، عَنْ أَبِيهِ قَالَ: رَأَيْتُ رسول الله - ﷺ - يَمْسَحُ عَلَى عِمَامَتِهِ وَخُفَّيْهِ. وَتَابَعَهُ مَعْمَرٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ عَمْرٍو: رَأَيْتُ النَّبِيَّ - ﷺ -.\nالشرح:\nالكلام على هذِه القطعة من أوجهٍ:\nأحدها:\nأما حديث سعد فجعله أصحاب الأطراف من مسند سعد، ويحتمل أن يكون من مسند عمر أيضًا؛ قد قَالَ الدارقطني: رواه أبو أيوب الأفريقي، عن أبي النضر، عن أبي سلمة، عن ابن عمر عن عمر وسعد عن النبي - ﷺ -، وطرقه الدارقطني ثم قَالَ: والصواب قول عمرو بن الحارث، عن أبي النضر، عن أبي سلمة، عن ابن عمر،","vol":"4","page":352},{"text":"عن سعد (^١). وحديث سعد من أفراد البخاري. ولم يخرج مسلم في المسح شيئًا إلا لعمر بن الخطاب.\nوقول موسى: أخبرني أبو النضر. ذكره البخاري لفائدة تصريح إخبار أبي سلمة لأبي النضر.\nوقد أخرجه النسائي عن سليمان بن داود وغيره عن ابن وهب. وعن قتيبة، عن إسماعيل بن جعفر، عن موسى (^٢). ورواه أبو نعيم من حديث وهيب بن خالد، عن موسى. ورواه الإسماعيلي في \"صحيحه\" عن أبي يعلى ثنا إبراهيم بن الحجاج، ثنا وهيب، عن موسى، عن عروة بن الزبير أن سعدًا وابن عمر اختلفا في المسح على الخفين فلما اجتمعا عند عمر قَالَ سعد لابن عمر: سل أباك عما أنكرت علي. فسأله، فقال عمر: نعم وإن ذهبت إلى الغائط. وأخبرني سالم أبو النضر، عن أبي سلمة بنحو من هذا عن سعد وابن عمر وعمر.\nقَالَ الإسماعيلي: ورواية عروة وأبي سلمة، عن سعد وابن عمر في حياة عمر مرسلة.\nوقال الترمذي في \"علله\" عن البخاري: حديث أبي سلمة، عن ابن عمر في المسح صحيح. قَالَ: وسألت البخاري عن حديث ابن عمر في المسح مرفوعًا؟ فلم يعرفه (^٣).\nوقال الميموني: سألت أحمد عنه فقال: ليس بصحيح، ابن عمر ينكر على سعد المسح؟!\n_________\n(^١) \"علل الدارقطني\" ٤/ ٣٠٧ - ٣٠٩ (٥٨٢).\n(^٢) \"المجتبى\" ١/ ٨٢.\n(^٣) \"علل الترمذي\" ١/ ١٧٠ - ١٧١.","vol":"4","page":353},{"text":"قُلْتُ: إنما أنكر عليه مسحه في الحضر كما هو مبين في بعض الروايات. وأما السفر فقد كان ابن عمر يعلمه ويرويه مرفوعًا، كما رواه ابن أبي شيبة وغيره (^١).\nوأما حديث المغيرة فأخرجه مسلم أيضًا (^٢). وذكر الدارقطني في \"تتبعه\" أن الصواب قول من قَالَ: حمزة بن المغيرة لا عروة بن المغيرة (^٣)، وفي \"الموطأ\": عباد بن زياد من ولد المغيرة (^٤) عن المغيرة، وعُد من أفراده، لكن تابعه عمرو بن الحارث ويونس بن يزيد فروياه عن الزهري كذلك.\nقَالَ البزار: حديث المغيرة هذا يروى عنه من ستين طريقًا.\nوأما حديث عمرو بن أمية فهو من أفراد البخاري عن مسلم. ومتابعة حرب رواها النسائي من حديث عباس العنبري، عن عبد الرحمن، عن حرب (^٥). ومتابعة أبان أخرجها الطبراني في \"أكبر معاجمه\" من حديث موسى بن إسماعيل عنه (^٦).\n_________\n(^١) ابن أبي شيبة ١/ ١٦٣ (١٨٧٣) عن ابن عمر عن عمر قال: رأيت رسول الله - ﷺ - يمسح على الخفين بالماء في السفر.\n(^٢) مسلم (٢٧٤) كتاب: الطهارة، باب: المسح على الخفين.\n(^٣) \"الإلزامات والتتبع\" ص ٢١٥ (٨٢).\n(^٤) \"الموطأ\" ص ٤٨ برواية يحيى.\nووقع في المطبوع منه:\nمن ولد المغيرة بن شعبة عن أبيه عن المغيرة بن شعبة، وهو خطأ، وقد جاء على الصواب في رواية أبي مصعب ١/ ٣٩ (٤٨)، وفي كتاب \"الإيماء إلى أطراف أحاديث الموطأ\" ٢/ ٢٤٢ لأحمد بن طاهر الداني (٥٣٢ هـ).\n(^٥) \"سنن النسائي\" ١/ ٨١.\n(^٦) لم أقف عليها في المطبوع من \"المعجم الكبير\"، وهو عند أحمد ٤/ ١٧٩.","vol":"4","page":354},{"text":"وذكر ابن أبي خيثمة، عن ابن معين أنه قَالَ: حديث عمرو بن أمية مرسل.\nوقال ابن حزم: ليس كذلك؛ لأن أبا سلمة سمعه من عمرو سماعًا وسمعه من جعفر ابنه عنه (^١).\nوقال الأصيلي: ذكر العمامة فيه خطأ، أخطأ فيه الأوزاعي؛ لأن شيبان رواه عن يحيى ولم يذكرها وتابعه حرب وأبان فهؤلاء ثلاثة خالفوه، فوجب تغليب الجماعة على الواحد.\nوأما متابعة عمرو له فمرسلة وليس فيها ذكر العمامة ورواه عبد الرزاق عن معمر بدونها (^٢).\nالوجه الثاني:\nمسح الخفين ثابت بالنصوص الصريحة الصحيحة وقد رواه الجم الغفير من الصحابة، وقد ذكرت في تخريجي لأحاديث الرافعي عدة من رواه من الصحابة فوصلتهم إلى ثمانين صحابيًّا، وهو من المهمات فسارع إليه، منهم العشرة المشهود لهم بالجنة رضوان الله عليهم (^٣)، ولا ينكره إلا مبتدع، والذي استقر عليه مذهب مالك جوازه، وإن حكي عنه روايات في ذَلِكَ (^٤).\n_________\n(^١) \"المحلى\" ٢/ ٥٩.\n(^٢) \"مصنف عبد الرزاق\" ١/ ١٩١ (٧٤٦).\n(^٣) \"البدر المنير\" ٣/ ٥ - ٥٤.\n(^٤) انظر: \"عارضة الأحوذي\" ١/ ١٤٠ - ١٤١، \"الذخيرة\" ١/ ٣٢١ - ٣٢٢، وقد ذكرها العمراني صاحب كتاب \"البيان\" ١/ ١٤٧ فقال: ورُوِيَ عَنْ مالكٍ في ذلكَ رواياتٌ:\nإحداهُنَّ: يجوزُ المسحُ عليه مؤقَّتًا، كقولِ الشافعىِّ الجديدِ.\nالثانيةُ: أنَّهُ أجازَ المسحَ عليهِ أبدًا، كقول الشافعيِّ القديمِ. =","vol":"4","page":355},{"text":"وحديث المغيرة كان في غزوة تبوك سنة تسع من الهجرة، وآية المائدة نزلت قبل ذَلِكَ، وقد كان يعجبهم حديث جرير في المسح (^١)؛ لأن إسلامه كان بعد نزولها، وقراءة الخفض في قوله تعالى: ﴿وَأَرْجُلَكُمْ﴾ [المائدة: ٦] إما أن تحمل على أنه أراد إذا كانتا في الخف، أو أنه من باب عطف الجوار، وما روي عن بعض الصحابة خلاف ذَلِكَ فلم يصح، وقد روي عنه أيضًا موافقة الجماعة.\nثم غسل الرجلين عندنا أفضل من المسح على الخفين، بشرط أن لا يترك المسح رغبة عن السنة، ولا شكَّا في جوازه، وهو قول عمر بن الخطاب وغيره من الصحابة، وبه قَالَ أبو حنيفة (^٢)، وعن أحمد روايتان:\nإحداهما: أنهما سواء، وبها قَالَ ابن المنذر (^٣). والثانية: أن المسح أفضل منه (^٤).\nالوجه الثالث:\nحديث المغيرة سلف في باب الرجل يوضئ صاحبه (^٥).\n_________\n= الثالثةُ: أنَّه يَمسحُ عليه في الحَضَرِ دونَ السفرِ.\nالرابعةُ: أنَّه يَمسحُ عليه في السفَرِ دونَ الحَضَرِ، وهيَ الصحيحةُ عنهُ.\nوالخامسةُ: أنَّهُ كَرِهَ المسحَ على الخُفينِ.\nالسادسةُ: روايةٌ رواها ابن أبي ذئبٍ عنهُ: أنَّهُ أبطلَ المسحَ في آخِرِ أيَّامِهِ، كقولِ الشيعَةِ.\n(^١) سيأتي برقم (٣٨٧) كتاب: الصلاة، باب: الصلاة في الخفاف.\n(^٢) انظر: \"البناية\" ١٤٨/ ١، \"المجموع\" ١/ ٥٠٢ - ٥٠٣.\n(^٣) \"الأوسط\" ١/ ٤٣٩ - ٤٤٠.\n(^٤) انظر: \"المغني\" ١/ ٣٦٠ - ٣٦١.\n(^٥) سبق برقم (١٨٢) كتاب: الوضوء.","vol":"4","page":356},{"text":"والإداوة -بكسر الهمزة- المطهرة، والجمع الأداوى.\nالوجه الرابع:\nاختلف العلماء في المسح على العمامة (^١) عن الرأس على قولين، وقال بكل منهما جماعة من الصحابة.\nوممن كان يراه أحمد وأبو ثور (^٢)، وممن كان لا يراه مالك (^٣) وأبو حنيفة (^٤) والشافعي (^٥)؛ لأنها لا تسمى رأسًا، واشترط أحمد وضعها على طهارة، وأن يكون محنكًا بها، فإن لم يكن محنكًا بها وكان لها ذؤابة فوجهان لأصحاب أحمد (^٦)\nوفي مسح المرأة على مقنعتها روايتان عندهم (^٧) وعند الشافعية أنه إذا مسح الواجب كمل عَلَى العمامة لرواية المغيرة في \"صحيح مسلم\": توضأ رسول الله - ﷺ - فمسح بناصيته وعلى عمامته (^٨).\n_________\n(^١) ورد بهامش الأصل ما نصه:\nقال ابن حزم: سِتٍّ من الصحابة رووا ذلك عن النبي - ﷺ - بأسانيد لا معارض لها، ولا مطعن فيها -يعني: الاقتصار- على العمامة: المغيرة، وبلال، وعمرو بن أمية، وسلمان، وكعب بن عجرة، وأبو ذر، وبهذا يقول جمهور الصحابة والتابعين، وقد قال الشافعي: إن صح الخبر فبه أقول، وقد صح فهو قوله. انتهى.\nانظر: \"المحلى\" ٢/ ٦٠ - ٦١.\n(^٢) انظر \"الأوسط\" لابن المنذر ١/ ٤٦٨، \"المغني\" ١/ ٣٧٩.\n(^٣) \"الموطأ\" ص ٤٧.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ١٤٥.\n(^٥) \"الأم\" ١/ ٢٦، \"الأوسط\" ١/ ٤٧٠.\n(^٦) \"المغني\" ١/ ٣٨١.\n(^٧) انظر: \"المغني\" ١/ ٣٨٤.\n(^٨) \"صحيح مسلم\" (٢٧٤/ ٨٣) كتاب: الطهارة، باب: المسح على الناصية والعمامة. وانظر: \"المهذب\" ١/ ٧٩.","vol":"4","page":357},{"text":"<span data-type='title' id=toc-353>٤٩ - باب إِذَا أَدْخَلَ رِجْلَيْهِ وَهُمَا طَاهِرَتَانِ</span>\n٢٠٦ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ، عَنْ عُرْوَةَ بْنِ الُمغِيرَة، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَأَهْوَيْت لأنْزِعَ خُفَّيْهِ، فَقَالَ: \"دَعْهُمَا، فَإِنِّي أَدْخَلْتُهُمَا طَاهِرَتَيْنِ\". فَمَسَحَ عَلَيْهِمَا. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح: ١/ ٣٠٩]\nحَدَّثنَا أَبُو نُعَيْمٍ، ثنا زَكَرِيَّاءُ، عَنْ عَامِرٍ، عَنْ عُرْوَةَ بْنِ المُغِيرَةِ، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ النَّبِىِّ - ﷺ - فِي سَفَرٍ، فَأَهْوَيْتُ لأَنْزعَ خُفيْهِ، فَقَالَ: \"دَعْهُمَا، فَإِنِّي أَدْخَلْتُهُمَا طَاهِرَتَيْنِ\". فَمَسَحَ عَلَيْهِمَا.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث رواه عن عروة نافع بن جبير كما سلف في الباب قبله، وابن عون وعامر الشعبي (^١)، واشتهر عن عامر فرواه عنه زكريا بن أبي زائدة وغيره. وعنه أبو نعيم الفضل بن دكين وغيره. وأخرجه أبو داود عن مسدد، عن عيسى بن يونس، عن أبيه، عن الشعبي وابن عون (^٢).\nثانيها:\nهذِه السفرة هي غزوة تبوك كما ورد مبينًا في رواية أخرى في الصحيح، وكانت في رجب سنة تسع (^٣).\n_________\n(^١) ظاهر صنيع المصنف يوهم أن ابن عون وعامر الشعبي قد روياه عن نافع بن جبير، وليس كذلك بالنسبة لابن عون، بل قد رواه ابن عون عن عامر الشعبي كما عند النسائي ١/ ٦٣، وأحمد ٤/ ٢٥١.\n(^٢) أبو داود (١٥١) وليس فيه ذكر ابن عون، ورواه النسائي ١/ ٦٣، وأحمد ٤/ ٢٥١ من طريق ابن عون، عن الشعبي به.\n(^٣) سيأتي برقم (٤٤٢١) كتاب: المغازي، باب: نزول النبي - ﷺ - الحجر. =","vol":"4","page":358},{"text":"ثالثها:\nلأنزع هو بكسر الزاي.\nوالضمير في قوله: \"دعهما\" للخفين، وفي \"أدخلتهما\" للرِّجْلين فالضميران مختلفان.\nومعنى \"طاهرتين\" أي: تطهير الوضوء؛ إذ ذاك من شرط صحة المسح عليهما كما ستعلمه.\nوقوله: (فَمَسَحَ عَلَيْهِمَا). فيه إضمار، تقديره: فأحدث فمسح عليهما؛ لأن وقت جواز المسح بعد الحدث ولا يجوز قبله؛ لأنه على طهارة الغسل.\nرابعها: في أحكامه:\nالأول: جواز المسح على الخفين، وقد سلف في الباب قبله.\nالثاني: اشتراط الطهارة في اللبس وبه قَالَ الشافعي ومالك وأحمد وإسحاق (^١)، وخالف فيه أبو حنيفة وأبو ثور والمزني، وأبعد داود فقال بالجواز إذا كانتا طاهرتين، وإن لم يستبح الصلاة (^٢). والمسألة مبسوطة في شرحي للعمدة فلتراجع منه (^٣).\nواستدل بعضهم بقوله: فمسح عليهما على أن المشروع هو مسح\n_________\n= ورواه مسلم برقم (٢٧٤) كتاب: الصلاة، باب: تقديم الجماعة من يصلي بهم إذا تأخر الإمام ..\n(^١) انظر: \"البيان\" ١/ ١٦٠، \"الذخيرة\" ١/ ٣٢٤، \"المغني\" ١/ ٣٦١، \"الإقناع\" ١/ ٥٢، \"التمهيد\" ١١/ ١٥٧.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٢١، \"منية المصلي\" ٨٣، وهو رواية عن أحمد رواها أبو طالب عنه، انظر: \"المغني\" ١/ ٣٦٢، \"التمهيد\"، ١١/ ١٥٨.\n(^٣) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٦١٨.","vol":"4","page":359},{"text":"الأعلى؛ لأن لفظ على ظاهر في ذَلِكَ.\nوفيه: تعليم السبب المبيح للمسح على الخف.\nوفيه -كما قَالَ المهلب-: المسح في السفر من غير توقيت، وهو مذهب الليث في حقه وحق المقيم، وروي عن جماعة من الصحابة، وحكي عن مالك أيضًا، وقال الكوفيون والشافعي وأحمد: يمسح المقيم يومًا وليلة، والمسافر ثلاثة أيام ولياليهن، وهو مشهور مذهب مالك، وعنه رواية أنه مؤقت للحاضر دون المسافر، والثابت في السنة التوقيت، وما قابله فمستضعف، وما حكي عن عبد الرحمن بن مهدي من قوله: حديثان لا أصل لهما التوقيت في المسح، والتسليمتان، عجيب (^١).\nوفيه أيضا: خدمة العالم وأن للخادم أن يقصد إلى ما يعرف من خدمته. دون أن يؤمر بها.\nوفيه أيضًا: الفهم بالإشارة ورد الجواب عنها؛ لأن المغيرة لما أهوى للنزع فهم منه - ﷺ - ما أراد فأفتاه بإجزاء المسح.\n_________\n(^١) \"بدائع الصنائع\" ١/ ٨، \"المجموع\" ١/ ٥٠٨ - ٥١٠، \"المغني\" ١/ ٣٦٥.","vol":"4","page":360},{"text":"<span data-type='title' id=toc-354>٥٠ - باب مَنْ لَمْ يَتَوَضَّأْ مِنْ لَحْمِ الشَّاةِ وَالسَّوِيقِ</span>\nوَأَكَلَ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ - ﵃ - لَحْمًا، فَلَمْ يَتَوَضَّئُوا.\n\n٢٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَكَلَ كَتِفَ شَاةٍ، ثمَّ صَلَّى وَلَمْ يَتَوَضَّأْ. [٥٤٠٤، ٥٤٠٥ - مسلم: ٣٥٤ - فتح:١/ ٣١٠].\n\n٢٠٨ - حَدَّثَنَا يَحْيَى بْن بكيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي جَعْفَرُ بْنُ عَمْرِو بْنِ أُمَيَّةَ، أَنَّ أَبَاة أَخْبَرَهُ أَنَّهُ رَأى رَسُولَ اللهِ - ﷺ - يَحْتَزُّ مِن كَتِفِ شَاةٍ، فَدُعِيَ إِلَى الصَّلَاةِ، فَألْقَى السِّكِّينَ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. [٦٧٥، ٢٩٢٣، ٥٤٠٨، ٥٤٢٢، ٥٤٦٢ - مسلم: ٣٥٥ - فتح: ١/ ٣١١]\nيجوز في من لم يتوضأ روايتان إثبات الهمزة وسكونها علامة الجزم وهو الأشهر في اللغة، وحذف الألف علامة الجزم مثل لم يخش.\nقَالَ البخاري: وَأَكَلَ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ - ﵃ - لَحْمًا، فَلَمْ يَتَوَضَّئُوا.\nوهذا أسنده ابن أبي شيبة (^١) والترمذي (^٢) وابن حبان (^٣) وشيخه ابن خزيمة (^٤).\nوأسنده قبلهم مالك في \"موطئه\" (^٥).\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ ابْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَكَلَ كَتِفَ شَاةٍ، ثُمَّ\n_________\n(^١) \"المصنف\" ١/ ٥١ (٥٢١).\n(^٢) \"سنن الترمذي\" (٨٠).\n(^٣) \"صحيح ابن حبان\" ٣/ ٤١٥ (١١٣٠).\n(^٤) \"صحيح ابن خزيمة\" ١/ ٢٨ (٤٣).\n(^٥) \"الموطأ\" ص (٤٢).","vol":"4","page":361},{"text":"صَلَّى وَلَمْ يَتَوَضَّأُ.\nحَدَّثنَا يَحْيَي بْنُ بُكَيْرٍ، ثنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي جَعْفَرُ بْنُ عَمْرِو بْنِ أُمَيَّةَ، أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّهُ رَأى رَسُوَل اللهِ - ﷺ - يَحْتَزُّ مِنْ كَتِفِ شَاةٍ، فَدُعِيَ إِلَى الصَّلَاةِ، فَأَلْقَى السِّكِّينَ، فَصَلَّى وَلَمْ يَتَوَضَّأُ (^١).\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في الخامس بعد الأربعين كتبه مؤلفه غفر الله له. انتهى.\n[قلت: كلام المصنف على هذين الحديثين سيأتي في الباب التالي].","vol":"4","page":362},{"text":"<span data-type='title' id=toc-355>٥١ - باب مَنْ مَضمَضَ مِنَ السَّوِيقِ وَلَم يَتَوَضَّأْ</span>\n٢٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ -مَوْلَى بَنِي حَارِثَةَ- أَنَّ سُوَيْدَ بْنَ النُّعْمَانِ أَخْبَرَهُ أنَة خَرَجَ مَعَ رَسُولِ اللهِ - ﷺ - عامَ خَيْبَرَ، حَتَّى إِذَا كَانُوا بِالصَّهْبَاءِ -وَهِيَ أَدْنَى خَيْبَرَ- فَصَلَّى العَصْرَ، ثُمَّ دَعَا بِالأَزْوَادِ، فَلَمْ يُؤْتَ إِلَّا بِالسَّوِيقِ، فَأَمَرَ بِهِ فَثُرِّيَ، فَأَكَلَ رَسُولُ اللهِ - ﷺ - وَأَكَلْنَا، ثُمَّ قَامَ إِلَى الَمغْرِبِ، فَمَضْمَضَ وَمَضْمَضْنَا، ثُمَّ صَلَّى وَلم يَتَوَضَّأْ. [٢١٥، ٢٩٨١، ٤١٧٥، ٤١٩٥، ٥٣٨٤، ٥٣٩٠، ٥٤٥٤، ٥٤٥٥ - فتح: ١/ ٣١٢]\n\n٢١٠ - وَحَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنَا ابن وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرْو، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ، عَنْ مَيْمُونَةَ أَنَّ النَّبِيَّ - ﷺ - أَكَلَ عِنْدَهَا كَتِفًا، ثُمَّ صَلًّى وَلَمْ يَتَوَضَّأْ. [مسلم: ٣٥٦ - فتح:١/ ٣١٢]\nحَدَّثنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ بُشَيْرِ ابْنِ يَسَارٍ -مَوْلَى بَنِي حَارِثَةَ- أَنَّ سُوَيْدَ بْنَ النُّعْمَانِ أَخْبَرَهُ أَنَّهُ خَرَجَ مَعَ رَسُولِ اللهِ - ﷺ - عَامَ خَيْبَرَ، حَتَّى إِذَا كَانُوا بِالصَّهْبَاءِ -وَهِيَ أَدْنَى خَيْبَرَ- فَصَلَّي العَصْرَ، ثُمَّ دَعَا بِالأَزْوَادِ، فَلَمْ يُؤْتَ إِلَّا بِالسَّوِيقِ، فَأمَرَ بِهِ فَثُرِّيَ، فَأَكَلَ رَسُولُ اللهِ - ﷺ - وَأَكَلْنَا، ثُمَّ قَامَ إِلَى المَغْربِ، فَمَضْمَضَ وَمَضْمَضْنَا، ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ.\nحَدَّثَنَا أَصْبَغُ، أنا ابن وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ، عَنْ مَيْمُونَةَ أَنَّ النَّبيَّ - ﷺ - أَكَلَ عِنْدَهَا كَتِفًا، ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ.","vol":"4","page":363},{"text":"الكلام عليهما من أوجه:\nأحدها:\nحديث (^١) ابن عباس السالف أخرجه مسلم أيضًا (^٢)، وفي مسند إسماعيل القاضي أن ذَلِكَ كان في بنت ضباعة بنت الحارث. وقال يزيد بن هارون: بنت الزبير.\nوحديث عمرو بن أمية أخرجه هنا، وفي الصلاة في باب: إذا دُعي الإمام إلى الصلاة وبيده ما يأكل (^٣). وفي الجهاد في باب: ما يذكر في السكين (^٤). وفي الأطعمة أيضًا (^٥). وأخرجه مسلم أيضًا (^٦).\nوحديث سويد (^٧) سيأتي قريبًا أيضًا (^٨)، وأخرجه في المغازي في موضعين (^٩)، وفي الأطعمة في ثلاثة مواضع (^١٠)، وهو من أفراد البخاري، بل لم يخرج مسلم عن سويد هذا في \"صحيحه\" شيئًا.\n_________\n(^١) ورد في هامش الأصل ما نصه: من خط الشيخ أخرجه ابن ماجه هنا والترمذي في الأطعمة، والنسائي في الوليمة.\n(^٢) مسلم (٣٥٤) كتاب: الحيض، باب: نسخ الوضوء مما مست النار.\n(^٣) سيأتي برقم (٦٧٥) كتاب: الأذان.\n(^٤) سيأتي برقم (٢٩٢٣).\n(^٥) برقم (٥٤٠٨) كتاب: الأطعمة، باب: قطع اللحم بالسكين، وبرقم (٥٤٢٢) كتاب: الأطعمة، باب: شاة مسموطة والكتف والجنب، وبرقم (٥٤٦٢) كتاب: الأطعمة، باب: إذا حضر العشاء فلا يعجل عن عشائه.\n(^٦) مسلم (٣٥٥) كتاب: الحيض، باب: نسخ الوضوء مما مست النار.\n(^٧) في هامش الأصل: من خط الشيخ أخرجه أيضًا ابن ماجه والنسائي.\n(^٨) سيأتي برقم (٢١٥) باب: الوضوء من غير حدث.\n(^٩) سيأتي برقم (٤١٧٥) باب: غزوة الحديبية، وبرقم (٤١٩٥) كتاب: المغازي، باب: غزوة خيبر.\n(^١٠) سيأتي برقم (٥٣٨٤) باب: ليس على الأعمى حرج، وبرقم (٥٣٩٠) كتاب: الأطعمة، باب: السويق وبرقم (٥٤٥٤، ٥٤٥٥) باب: المضمضمة بعد الطعام.","vol":"4","page":364},{"text":"وحديث ميمونة أخرجه مسلم أيضًا (^١)، ولم يذكر السويق فيه، فليس مطابقًا لما ترجم له، ولم يذكر السويق أيضًا في أحاديث الباب الأول مع أنه ترجم له، وكأنه أراد أن يستنبطه منه، ولو جمعهما في باب واحد كان أولى، وقد وجد كذلك في بعض النسخ.\nثانيها: عُقيل بضم أوله -وبُشير بن يسار بضم الباء الموحدة، وهو تابعي (^٢)، وليس في الكتب الستة بُشير بن يسار غيره، وسويد هذا صحابي أوسي ممن بايع تحت الشجرة، وليس في الصحابة سويد بن النعمان سواه (^٣).\nثالثها: (يحتز) أي: يقطع. و(السكين): تذكر وتؤنث، سميت بذلك؛ لتسكينها حركة المذبوح.\nو(خيبر) كانت في جمادى الأولى سنة سبع، قاله ابن سعد (^٤).\nوقال ابن إسحاق: خرج - ﷺ - في بقية المحرم (^٥)، ولم يبق من السنة السادسة إلا شهر وأيام. وسميت باسم رجل من العماليق نزلها واسمه\n_________\n(^١) مسلم (٣٥٦) كتاب: الحيض، باب: الوضوء مما مست النار.\n(^٢) بُشَير بن يسار الحارثي الأنصاري، مولاهم المدني، وكنيته أبو كيسان، قال عباس الدوري عن يحيى بن معين: ثقة. وقال محمد بن سعد: كان شيخًا كبيرًا فقيهًا وكان قد أدرك عامة أصحاب رسول الله - ﷺ -، وكان قليل الحديث، وقال النسائي: ثقة.\nانظر ترجمته في: \"طبقات ابن سعد\" ٥/ ٣٠٣، \"الجرح والتعديل\" ٢/ ٣٩٤ (١٥٤٠)، \"تهذيب الكمال\" ٤/ ١٨٧ (٧٣٤).\n(^٣) سويد بن النعمان بن مالك، الأنصاري الأوسي الحارثي، شهد أحدًا وما بعدها من المشاهد كلها مع رسول الله - ﷺ -.\nانظر ترجمته في: \"الاستيعاب\" ٢/ ٢٣٩ (١١٢٩)، \"معرفة الصحابة\" لأبي نعيم ٣/ ١٣٩٣ (١٢٩٤)، \"أسد الغابة\" ٢/ ٤٩٤ (٢٣٦٠).\n(^٤) \"طبقات ابن سعد\" ٢/ ١٠٦.\n(^٥) انظر: \"سيرة ابن هشام\" ٣/ ٣٧٨، \"البداية والنهاية\" ٤/ ٥٧٠.","vol":"4","page":365},{"text":"خيبر بن قابية بن مهلابيل وبينها وبين المدينة ثمانية بُرد (^١).\nقَالَ أبو عبيد (^٢): وكان عثمان مصَّرها (^٣). واختلفوا -كما قَالَ القاضي عياض- هل فتحت صلحًا أو عَنْوة؟ أو جلا أهلها عنها بغير قتال؟ أو بعضها صلحًا وبعضها عنوة وبعضها جلا أهلها عنها بغير قتال؟ (^٤) وعلى كل ذَلِكَ تدل الأحاديث الواردة.\nوالصهباء (^٥): موضع على روحة من خيبر، كما ذكره البخاري في موضع آخر (^٦)، وفي رواية له: (وهي أدنى خيبر). وقال البكري: على بريد، على لفظ تأنيث أصهب (^٧).\nالسويق: معروف والصاد فيه لغة، كما قاله صاحب \"المحكم\" (^٨)، سمي بذلك لانسياقه في الحلق.\nوقوله: (فثري) أي: صب عليه ماء ثم لُتّ، وفعل به ذَلِكَ لما لحقه\n_________\n(^١) ويطلق هذا الاسم على ولاية تشتمل على سبعة حصون ومزارع ونخل كثير، فتحت سنة سبع وقيل: ثمانٍ للهجرة، انظر: \"معجم ما استعجم\" ٢/ ٥٢١ - ٥٢٣، \"معجم البلدان\" ٢/ ٤٠٩ - ٤١٠.\n(^٢) ورد بهامش الأصل ما نصه: يعني: البكري، قال ذلك في \"معجم ما استعجم\".\n(^٣) \"معجم ما استعجم\" ٢/ ٥٢١.\n(^٤) \"إكمال المعلم\" ٥/ ٢٠٩، وتمام كلامه:\nوهذا أصح الأقاويل، وهي رواية مالك، ومن تابعه، وقول ابن عقبة، وفي كل وجه ترمز فيه رواية مسلم أن رسول الله - ﷺ - لما ظهر على خيبر أراد إخراج اليهود منها، وكانت الأرض حين ظهر لله ولرسوله وللمسلمين، يدل ظاهره على العنوة.\n(^٥) انظر: \"معجم ما استعجم\" ٣/ ٨٤٤، \"معجم البلدان\" ٣/ ٤٣٥.\n(^٦) سيأتي برقم (٥٣٨٤) كتاب: الأطعمة، باب: ﴿لَّيْسَ عَلَىَ الأَعمَى حَرَجٌ﴾.\n(^٧) \"معجم ما استعجم\" ٣/ ٨٩٤.\n(^٨) \"المحكم\" ٦/ ٣٢٦، وورد بهامش الأصل ما نصه: قال في \"المطالع\": قال ابن دريد: وبنو العنبر، يقولونه بالضاد.","vol":"4","page":366},{"text":"من اليبس والقدم.\nووجه المضمضة منه أنه ربما احتبس في الأسنان ونواحي الفم، فربما شغل المصلي بما يتتبعه بلسانه.\nرابعها: وهو مقصود البابين، أنه لا وضوء مما مست النار، وقد صح في عدة أحاديث كثيرة الوضوء منه، وهو عند الجمهور من الصحابة والتابعين منسوخ، وبه قَالَ الأئمة الأربعة وأنه آخر الأمر، وقد كان فيه خلاف لبعضهم في الصدر الأول، ثم وقع الإجماع على خلافه، وحمل بعضهم الوضوء على اللغوي وهو غسل الفم والكفين، دون الشرعي، وصح الأمر بالوضوء من لحوم الإبل من حديث البراء وجابر بن سمرة (^١).\n_________\n(^١) أما حديث البراء بن عازب.\nفرواه أبو داود (١٨٤) عن البراء بن عازب، قال سئل رسول الله - ﷺ - عن الوضوء من لحوم الإبل، فقال: \"توضئوا منها\" وسئل عن لحوم الغنم فقال: \"لا توضَّئوا منها\"، وسئل عن الصلاة في مبارك الإبل فقال: \"لا تُصلوا في مبارك الإبل؛ فإنها من الشياطين\" وسئل عن الصلاة في مرابض الغنم فقال: \"صلوا فيها فإنها بَركة\".\nورواه أيضًا الترمذي (٨١) كتاب: الطهارة، باب: ما جاء في الوضوء من لحوم الإبل، وابن ماجه (٤٩٤) كتاب: الطهارة، باب: ما جاء في الوضوء من لحوم الإبل، وأحمد ٤/ ٢٨٨، وابن الجارود ١/ ٣٤ (٢٦) كتاب: الطهارة، باب: الوضوء من لحوم الابل، وابن خزيمة في \"صحيحه\" ١/ ٢١ - ٢٢ (٣٢) كتاب: الوضوء، باب: الأمر بالوضوء من أكل لحوم الابل، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٨٤.\nوقال الترمذي: وفي الباب عن جابر بن سمرة، وأسيد بن حُضير، وقال: وقد روى الحجاج بن أرطاة هذا الحديث عن عبد الله بن عبد الله عن عبد الرحمن بن أبي ليلى عن أسيد بن حضير، والصحيح حديث عبد الرحمن بن أبي ليلى عن البراء بن عازب، وهو قول أحمد وإسحاق.\nوقال الألباني في \"صحيح سنن أبي داود\" ١٧٨: صحيح. =","vol":"4","page":367},{"text":"وقال به أحمد وجماعة أهل الحديث، وعامة الفقهاء على خلافه، وأن المراد به النظافة ونفي الزهومة (^١).\nإذا عرفت ذَلِكَ ففي أحاديث الباب أحكام أخر:\nالأول: إباحة الزاد في السفر خلافًا لمن تنطع في ذَلِكَ.\nالثاني: نظر الإمام لأهل العسكر عند قلة الأزواد وجمعها؛ ليقوت من لا زاد معه من أصحابه.\nالثالث: أن القوم إذا فني أكثر زادِهم فواجب أن يتواسوا في زاد من بقي من زاده شيء.\nالرابع: أن للسلطان أن يأخذ المحتكرين بإخراج الطعام إلى الأسواق عند قلته، فيبيعوه من أهل الحاجة بسعر ذَلِكَ اليوم.\nالخامس: جواز قطع اللحم بالسكين؛ لدعاء الحاجة إليه لصلابة اللحم وكبر القطعة. نعم، يكره من غير حاجة. قال (^٢) ابن التين: وإنما نهى عن قطع الخبز بالسكين. قاله الخطابي (^٣).\n_________\n= وأما حديث جابر بن سمرة: فرواه مسلم (٣٦٠) كتاب: الحيض، باب: الوضوء من لحوم الإبل.\n(^١) انظر: \"عيون المجالس\" ١/ ١٥١، \"اختلاف الفقهاء\" ص ١٠٠ - ١٠١، \"عارضة الأحوذي\" ١/ ١١٠ - ١١٢، \"بدائع الصنائع\" ١/ ٣٢ - ٣٣، \"المجموع\" ٢/ ٦٥ - ٦٩، \"المغني\" ١/ ٢٥٠ - ٢٥٤، \"الإقناع\" ١/ ٦٠، \"نيل الأوطار\" ١/ ٣١٢ - ٣١٥.\n(^٢) كذا في الأصل، ولعلها: قاله.\n(^٣) الذي في \"معالم السنن\" ١/ ٦٠: وفيه جواز قطع اللحم بالسكين، وقد جاء النهي عنه في بعض الحديث ورويت الكراهة فيه وأمر بالنهي ويشبه أن يكون المعنى في ذلك كراهية زي العجم واستعمال عادتهم في الأكل بالأخلة والبارجين على مذهب النخوة والترفع عن مس الأصابع الشفتين والفم، وليس يضيق قطعه =","vol":"4","page":368},{"text":"السادس: جواز بل استحباب استدعاء الأئمة للصلاة إذا حضر وقتها.\nالسابع: قبول الشهادة على النفي إذا كان المنفي محصورًا مثل هذا.\nأعني: قوله: (ولم يتوضأ).\n_________\n= بالسكين وإصلاحه به والحز منه اذا كان اللحم طابقًا أو عضوًا كبيرًا كالجنب ونحوه فإذا كان عراقًا ونحوه، فنهشه مستحب على مذهب التواضع وطرح الكبر، وقطعه بالسكين مباح عند الحاجة إليه غير ضيق.","vol":"4","page":369},{"text":"<span data-type='title' id=toc-356>٥٢ - باب هَلْ يُمَضْمِضُ مِنَ اللَّبَنِ</span>؟\n٢١١ - حَدَّثَنَا يَحْيَى بن بُكَيْرٍ وَقُتَيْبَةُ قَالَا: حَدَّثَنَا اللُّيْثُ، عن عُقَيْلٍ، عَنِ ابن شِهَابٍ، عن عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابن عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - شَرِبَ لَبَنًا، فَمَضْمَضَ وَقَالَ: \"إِنَّ لَهُ دَسَمًا\". تَابَعَهُ يُونُسُ وَصَالِحُ بن كَيْسَانَ، عَنِ الزُّهْرِيِّ. [٥٦٠٩ - مسلم:٣٥٨ - فتح ١/ ٣١٣]\nحَدَّثنَا يَحْيَى بْنُ بُكَيْرٍ وَقُتَيْبَةُ قَالًا: ثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ الله بْنِ عُتْبَةَ، عَنِ ابن عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - شَرِبَ لَبَنًا، فَمَضْمَضَ وَقَالَ: \"إِنَّ لَهُ دَسَمًا\". تَابَعَهُ يُونُسُ وَصَالِحُ بْنُ كَيْسَانَ، عَنِ الزُّهْرِيِّ.\nهذا الحديث أخرجه البخاري (^١) أيضًا في الأشربة (^٢)، وأخرجه مسلم أيضًا (^٣)، ومتابعة يونس أخرجها مسلم عن حرملة، عن ابن وهب، ثنا يونس، عن ابن شهاب به، وتابعه أيضًا الأوزاعي (^٤) وعمرو بن الحارث (^٥)، وذكر ابن جرير الطبري فيه اضطرابًا حيث روي عن الزهري، عن ابن عباس، وعنه عن عبيد الله بحذف ابن عباس، وذلك غير قادح.\nوفيه: استحباب المضمضة من شرب اللبن، ويلحق به غيره من المأكول والمشروب، كما نص عليه العلماء؛ لئلا يبقى منه بقايا\n_________\n(^١) في الأصل فوقها: الأربعة.\n(^٢) سيأتي برقم (٥٦٠٩) باب: شرب اللبن.\n(^٣) مسلم (٣٥٨) كتاب: الحيض، باب: نسخ الوضوء مما مست النار.\n(^٤) في الأصل فوقها: أبو داود.\n(^٥) الموضع السابق.","vol":"4","page":370},{"text":"يبتلعها حال صلاته، ولتقطع لُزوجته ودسمه ويتطهر فمه.\nواختلف العلماء في غسل اليد قبل الطعام وبعده، والأظهر استحبابه أولًا إلا أن يتيقن نظافة اليد من الوسخ والأنجاس، وبعد الفراغ إلا أن لا يبقى على اليد أثر للطعام بأن كان يابسًا أو لم يمسه بها.\nوقال مالك: لا يستحب غسل اليد للطعام، إلا أن يكون على اليد أولًا قذر أو يبقى عليها بعد الفراغ رائحة (^١).\nقَالَ المهلب: وقوله: \"إن له دسمًا\" بيان العلة التي من أجلها أُمروا بالوضوء مما مست النار في أول الإسلام، وذلك -والله أعلم- على ما كانوا عليه من قلة التنظيف في الجاهلية. فلما تقررت النظافة وشاعت في الإسلام نُسِخَ الوضوء تيسيرًا على المؤمنين (^٢).\nوقال ابن جرير الطبري في \"تهذيبه\": ليس في الخبر إيجاب المضمضة ولا الوضوء إذ كانت أفعاله غير لازمةٍ لأمته العمل بها إذا لم تكن بيانًا عن جملة فرض في تنزيله.\nقُلْتُ:\nلكن في \"سنن أبي داود\" من حديث ابن عباس أيضًا مرفوعًا: \"مضمضوا من اللبن فإن له دسمًا\" (^٣) وكذا من طريقين آخرين (^٤).\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٢٤٧.\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٣١٨.\n(^٣) \"سنن أبي داود\" (١٩٦).\nوقال الألباني في: \"صحيح أبي داود\" (١٩١): إسناده على شرط الشيخين وقد أخرجاه.\n(^٤) رواهما ابن ماجه في \"سننه\" (٤٩٩، ٥٠٠) من حديث أم سلمة، وسهل بن سعد مثله.","vol":"4","page":371},{"text":"لكن فيه من حديث أنس أنه - ﷺ - شرب لبنًا فلم يمضمض ولم يتوضأ وصلى (^١). واستدل به أبو حفص البغدادي على نسخ المضمضة فيه.\nنعم، روي عن أنس أنه كان يمضمض منه ثلاثًا (^٢) وكذا أبو موسى الحارث الهمداني، رواه ابن أبي شيبة (^٣). وكان يرى الوضوء منه أبو سعيد الخدري وأبو هريرة قالا: لا وضوء إلا من اللبن.\nوعن ابن عون: سألت القاسم عن المضمضة أو الوضوء من اللبن فقال: لا أعلم به بأسًا. وحكي أيضًا عن حذيفة وغيره (^٤) وفي \"سنن ابن ماجه\" من طريقين: \"توضؤا من ألبان الإبل، ولا توضؤا من ألبان الغنم\". وإسنادهما فيه ضعف (^٥).\n_________\n(^١) \"سنن أبي داود\" (١٩٧).\n(^٢) رواه عبد الرزاق ١/ ١٧٧ - ١٧٨ (٦٨٨)، وابن أبي شيبة ١/ ٦٠ (٦٣١).\n(^٣) ابن أبي شيبة ١/ ٦٠.\n(^٤) روى هذِه الآثار ابن أبي شيبة ١/ ٦٠.\n(^٥) ابن ماجه (٤٩٦) من حديث أسيد بن حضير، و(٤٩٧) من حديث عبد الله بن عمر، وضعفهما البوصيري في \"زوائد ابن ماجه\" ص ١٠٢ - ١٠٣، وضعفهما أيضا الألباني في \"ضعيف ابن ماجه\" (١٠٩، ١١٠).","vol":"4","page":372},{"text":"<span data-type='title' id=toc-357>٥٣ - باب الوُضُوءِ مِنَ النَّوْمِ، وَمَن لَمْ يَرَ مِنَ النَّعْسَةِ وَالنَّعْسَتَيْنِ أَوِ الخَفْقَةِ وُضُوءًا</span>\n٢١٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا نَعَسَ أَحَدُكُمْ وَهُوَ يُصَلَّي، فَلْيَرْقُدْ حَتَّى يَذْهَبَ عَنْهُ النَّوْمُ، فَإِنَّ أَحَدَكُمْ إِذَا صَلَّى وَهُوَ نَاعِسٌ لَا يَدْرِي لَعَلَّهُ يَسْتَغْفِرُ، فَيَسُبَّ نَفْسَهُ\". [مسلم:٧٨٦]\n\n٢١٣ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"إِذَا نَعَسَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَنَمْ حَتًّى يَعْلَمَ مَا يَقْرَأُ\". [فتح: ١/ ٣١٥]\nحَدَّثنَا عَبْدُ اللهِ بْنُ يُوسُفَ أنا مَالِكٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا نَعَسَ أَحَدُكُمْ وَهُوَ يُصَلِّي، فَلْيَرْقُدْ حَتَّى يَذْهَبَ عَنْهُ النَّوْمُ، فَإِنَّ أَحَدَكُمْ إِذَا صَلَّى وَهُوَ نَاعِسٌ لَا يَدْرِي لَعَلَّهُ يَسْتَغْفِرُ، فَيَسُبَّ نَفْسَهُ\".\nحَدَثنَا أَبُو مَعْمَرٍ، ثنا عَبْدُ الوَارِثِ، ثنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"إِذَا نَعَسَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَنَمْ حَتَّى يَعْلَمَ مَا يَقْرَأ\".\nالكلام على ذَلِكَ من أوجه:\nأحدها:\nحديث عائشة أخرجه مسلم (^١)، وللدارقطني من حديث عبد الوهاب بن عطاء، عن مالك: \"لعله يريد أن يستغفر فيدعو على نفسه\". وحديث أنس\n_________\n(^١) مسلم (٧٨٦) كتاب: الصلاة، باب: أمر من نعس في صلاته أو استعجم عليه القرآن أو الذكر بأن يرقد.","vol":"4","page":373},{"text":"انفرد به البخاري، وانفرد مسلم عنه من حديث أبي هريرة مرفوعًا: \"إذا قام أحدكم من الليل فاستعجم القرآن على لسانه فلم يدر ما يقول فليضطجع\" (^١) وسيأتي حديث أنس عند البخاري أنه - ﷺ - دخل المسجد وحبل ممدود فقال: \"ما هذا؟ \" فقالوا: حمنة بنت جحش تصلي فإذا عجزت تعلقت به فقال: \"ليصل أحدكم نشاطه، فإذا كسل أو فتر فليرقد\" (^٢).\nقَالَ الإسماعيلي في حديث أنس: ورواه حماد بن زيد، عن أيوب فوقفه. ورواه عبد الوهاب، عن أيوب، فلم يجاوز أبا قلابة، ووافق عبد الوارث وهيب والطفاوي.\nفائدة:\nأبو معمر هذا المقْعَد وهو عبد الله بن عمرو بن أبي الحجاج المنقري (^٣)، وفي الصحيحين أبو معمر اثنان آخران:\n_________\n(^١) \"صحيح مسلم\" (٧٨٧/ ٢٢٣) كتاب: صلاة المسافرين، باب: أمر من نعس في صلاته أو استعجم عليه القرآن أو الذكر بأن يرقد.\n(^٢) سيأتي عند البخاري برقم (١١٥٠) أبواب: التهجد، باب: ما يكره من التشديد في العبادة، وفيه حمنة مكان زينب، والحديث أيضًا عند مسلم برقم (٧٨٤) وفيه أيضًا: زينب. وليس حمنة. وسيأتي عندما يتعرض المصنف لشرح هذِه الرواية ذكر الخلاف في تسميتها.\n(^٣) هو عبد الله بن عمرو بن أبي الحجاج واسمه ميسرة التميمي المنقري المقعد البصري قال يحيى بن معين: ثقة ثبت. نبيل عاقل، وقال يعقوب بن أبي شيبة: ثقة ثبت، وقال العجلي: ثقة. وكان يرى القدر ولكن قال أبو داود: كان لا يتكلم فيه. وقال أبو حاتم: صدوق متقن قوي الحديث، غير أنه لم يكن يحفظ وكان له قدر عند أهل العلم. مات سنة أربع وعشرين ومائتين.\nوانظر ترجمته في: \"الجرح والتعديل\" ٥/ ١١٩ (٥٤٩)، \"تاريخ بغداد\" ١٠/ ٢٥ (٥١٤٣)، \"تهذيب الكمال\" ١٥/ ٣٥٣ (٣٤٤٩).","vol":"4","page":374},{"text":"أحدهما: عبد الله بن سخبرة الأزدي تابعي (^١).\nوثانيهما: إسماعيل بن إبراهيم الهذلي شيخه وشيخ مسلم (^٢).\nثانيها:\nوجه مطابقة الحديثين لما بوب عليه، فإن ظاهره النهي عن الصلاة مع النعاس فقط، لا عدم الوضوء من النعاس الخفيف. إن مفهوم تعليل النهي عن الصلاة معه بذهاب العقل المؤدي إلى أن يعكس الأمر، يريد أن يدعو فيسب نفسه، أنه إذا لم يبلغ هذا المبلغ صلى به، أو أنه إذا بدأ به النعاس وهو في النافلة يقتصر على إتمام ما هو فيه ولا يستأنف أخرى، فتماديه على حالته دال على أن النعاس الكثير لا ينافي الطهارة، ويحتمل قطع الصلاة التي هو فيها، إذ لا يستأنف غيرها.\nثالثها:\nالنَعْسة -بفتح النون-: السِّنة. بخلاف النوم فإنه: الغلبة على العقل، وسقوط حاسة البصر وغيرها من الحواس، والنعاس بغير الحواس من\n_________\n(^١) هو أبو معمر الكوفي من أزد شنوءة روى عن خباب بن الأرت وعبد الله بن مسعود وعلي بن أبي طالب، وعمر بن الخطاب وعلقمة بن قيس، وروى عنه إبراهيم النخعي وعمارة بن عمير وغيرهما. قال يحيى بن معين: ثقة. وذكره ابن حبان في \"الثقات\". وقال محمد بن سعد: توفي في ولاية عبيد الله بن زياد. روى له الجماعة.\nوانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ١٠٣، \"الجرح والتعديل\" ٥/ ٦٨ (٣٢١)، \"الثقات\" ٥/ ٢٥، \"تهذيب الكمال\" ١٥/ ٦ (٣٢٩١).\n(^٢) هو إسماعيل بن إبراهيم بن معمر بن الحسن الهذلي، أبو معمر القطيعي الهروي، نزيل بغداد، وقال ابن حجر في \"التقريب\": ثقة مأمون من العشرة، مات سنة ست وثلاثين ومائتين، انظر ترجمته في: \"الجرح والتعديل\" ٢/ ١٥٧ (٥٢٧)، \"تهذيب الكمال\" ٣/ ١٩ (٤١٦)، \"التقريب\" ص ١٠٥ (٤١٥).","vol":"4","page":375},{"text":"غير سقوطها. وفي كتاب \"العين\" النعاس: النوم (^١). وقيل: مقاربته. وفي \"المحكم\": النعاس: النوم. وقيل: ثقلته (^٢). قَالَ ابن دريد: وخفق خفقة: نعس نعسة ثم انتبه (^٣). وقال أبو زيد: خفق برأسه من النعاس: أماله (^٤).\nوقوله: نَعَس هو بفتح العين، والعامة يضمها، وهو خطأ كما قاله أبو حاتم ومضارعه ينعُس. وحكئ صاحب \"الموعب\" عن بعض بني عامر فتح العين من المضارع.\nرابعها:\nفيه: الحث على الإقبال على الصلاة بخشوع وفراغ قلب ونشاط.\nوأمر الناعس بالنوم أو نحوه مما يذهب عنه النُعاس، وهذا عام في صلاة الفرض والنفل في الليل والنهار، وهذا مذهب الشافعي والجمهور، لكن لا يخرج الفريضة عن وقتها، وحمله مالك وجماعة كما قَالَ القاضي (^٥) على نفل الليل؛ لأنها محل النوم غالبًا (^٦).\nوقد ذكر - ﷺ - العلة، وهي (…) (^٧) الاستغفار بالسب، ومن صار في مثل هذِه الحالة من ثقل النوم أدى إلى نقض طهارته وبطلان صلاته،\n_________\n(^١) \"العين\" ١/ ٣٣٨ مادة: (نعس).\n(^٢) \"المحكم\" ١/ ٣٠٨ مادة [نعس].\n(^٣) \"الجمهرة\" ١/ ٦١٤.\n(^٤) انظر: \"الصحاح\" ٣/ ٩٨٣، \"النهاية في غريب الحديث والأثر\" ٥/ ٨١، \"لسان العرب\" ٧/ ٤٤٧٣.\n(^٥) \"إكمال المعلم\" ٣/ ١٥١.\n(^٦) انظر: \"المنتقى\" ١/ ٢١٢، \"طرح التثريب\" ٣/ ٩٠ - ٩١، \"حاشية الطحطاوي\" ص ٢٢٧.\n(^٧) كلمة مطموسة بالأصل ولعلها (إبدال).","vol":"4","page":376},{"text":"وادعى المهلب قيام الإجماع على بطلان طهارة وصلاة من انتهى إلى هذِه الحالة. قَالَ: فأشبه من نهاه الله عن مقاربة الصلاة في حال السكر بقوله تعالى: ﴿لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ﴾ [النساء: ٤٣] على أنّ الضَّحَّاك أَوَّلَ السكرَ بالنوم في الآية (^١) والأكثر على أنها نزلت في سكر الخمر.\nوقد دل حديث عائشة وأنس على أن من قد يقع منه ذَلِكَ فقد حصل من فَقْدِ (العقل) (^٢) في منزلةِ من لا يعلم ما يقول، كما في السكر، ومن كان كذلك فلا تجوز صلاته، ودل القرآن على ما دلت عليه السنة، أنه لا ينبغي للمصلى أن يقرب الصلاة مع شاغل يشغله عنها.\nخامسها:\nمعنى يستغفر هنا يدعو كما قاله القاضي عياض (^٣)، والرواية التي أسلفناها: \"لعله يريد أن يستغفر فيدعو على نفسه\" دالة على ذَلِكَ.\nفإن قُلْتَ: فقد جاء في حديث ابن عباس في نومه - ﷺ - في بيت ميمونة: فجعلت إذا غفيت يأخذ بشحمة أذني (^٤). ولم يأمره بالنوم.\nقُلْتُ: لأنه جاء تلك الليلة؛ للتعلم منه ففعل ذَلِكَ؛ ليكون أثبت له.\nسادسها:\nوهو مقصود الباب، أن النوم اليسير لا ينقض، وهو إجماع كما قاله ابن بطال إلا المزني وحده قَالَ: وخرق الإجماع قَالَ: وأجمعوا على\n_________\n(^١) روى ذلك الأثر الطبري في: \"تفسيره\" ٤/ ٩٩ (٩٥٣٥ - ٩٥٣٦)، وابن أبي حاتم في: \"تفسيره\" ٣/ ٩٥٩ (٥٣٥٦).\n(^٢) في الأصل: العلم، والمثبت هو الصواب كما في \"شرح ابن بطال\" ١/ ٣١٩.\n(^٣) \"إكمال المعلم\" ٣/ ١٥١.\n(^٤) رواه مسلم (٧٦٣/ ١٨٥) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل.","vol":"4","page":377},{"text":"النقض بالاضطجاع، واختلفوا في هيئات النائمين: فقال مالك: إن نام قائمًا أو راكعًا أو ساجدًا فعليه الوضوء (^١) قَالَ: وفرَّق الشافعي بين نومه في الصلاة وغيرها، فقال: إن كان في الصلاة لا ينقض كما لا ينقض نوم القاعد.\nقَالَ: وله قول آخر كمذهب مالك.\nقُلْتُ: وهما خلاف مشهور مذهبه كما ستعلمه، وعند الثوري وأبي حنيفة: لا ينقض إلا نوم المضطجع فقط (^٢). وفيه حديث عن ابن عباس مرفوعًا (^٣) وهو معلول. والقائم والراكع والساجد يمكن خروج الريح\n_________\n(^١) انظر: \"المدونة\" ١/ ٩ - ١٠، \"عارضة الأحوذي\" ١/ ١٠٤ - ١٠٨، \"الذخيرة\" ١/ ٣٢٠ - ٢٣٢.\n(^٢) انظر: \"بدائع الصنائع\" ١/ ٣٠ - ٣١، \"تبيين الحقائق\" ١/ ٩ - ١٠.\n(^٣) رواه أبو داود (٢٠٢) بلفظ: إن رسول الله - ﷺ - قال: \"إنما الوضوء على من نام مضطجعًا\". والترمذي (٧٧)، وفي \"العلل الكبير\" ١/ ١٤٨ (٢٨)، وأحمد ١/ ٢٥٦، وأبو يعلي ٤/ ٣٦٩ (٢٤٨٧)، والطبراني ١٢/ ١٥٧، والبيهقي ١/ ١٢١.\nقال أبو داود: قوله: \"الوضوء على من نام مضطجعًا\" هو حديث منكر لم يروه إلا يزيد أبو خالد الدالاني عن قتادة وروى أوله جماعة عن ابن عباس، ولم يذكروا شيئًا من هذا.\nثم قال: وذكرت حديث يزيد الدالاني لأحمد بن حنبل فانتهزني استعظامًا له وقال: ما ليزيد الدالاني يُدْخل على أصحاب قتادة ولم يعبأ بالحديث.\nوقال البيهقي: فأما هذا الحديث فإنه قد أنكره على أبي خالد الدالاني جميع الحفاظ، وأنكر سماعه من قتادة أحمد بن حنبل والبخاري وغيرهما، وقال الترمذي في \"علله\" ١/ ١٤٩:\nسألت محمدًا عن هذا الحديث، فقال: هذا لا شيء. رواه سعيد بن أبي عروبة عن قتادة عن ابن عباس قوله، ولم يذكر فيه أبا العالية ولا أعرف لأبي خالد الدالاني سماعًا من قتادة. قلت: أبو خالد كيف هو؟ قال: صدوق وإنما يهم في الشيء، قال محمد: وعبد السلام بن حرب صدوق.","vol":"4","page":378},{"text":"منه؛ لانفراج موضع الحدث منه، ولا يشبه القاعد المنضم الأطراف إلا أن يطول نومه جدًّا في حال قعوده، فعليه الوضوء عند مالك والأوزاعي وأحمد (^١) ولم يفرق أبو حنيفة والشافعي بين نوم الجالس في القلة والكثرة، وقالا: لا ينتقض وضوؤه وإن طال (^٢).\nوحاصل المذاهب في النوم تسعة:\nأحدها: أنه غير ناقض بحال، وهو محكي عن أبي موسى الأشعري وسعيد بن المسيب، وأبي مجلز وحميد بن عبد الرحمن الأعرج والشيعة (^٣)، وروى ابن أبي شيبة عن يحيى بن سعيد، عن طارق: حدثتني منيعة (^٤) بنت وقاص، عن أبيها أن أبا موسى: كان ينام بينهن حتى يغط فتنبهه فيقول: هل سمعتموني أحدثت، فنقول: لا. فيقوم فيصلي (^٥).\nقَالَ ابن حزم: وإليه ذهب الأوزاعي، وهو قول صحيح عن جماعة من الصحابة وغيرهم ومنهم مكحول وعبيدة السلماني، قَالَ: وادعى بعضهم الإجماع على خلافه جهلًا وجرأة (^٦) ثم ساق من حديث أنس\n_________\n(^١) انظر: \"المدونة\" ١/ ٩ - ١٠، \"التحقيق\" لابن الجوزي ١/ ٣٠٩، \"الكافي\" لابن قدامة ١/ ٩٢، ٩٣.\n(^٢) \"بدائع الصنائع\" ١/ ٣١، \"البيان\" ١/ ١٧٨.\n(^٣) انظر: \"البيان\" ١/ ١٧٥، \"المغني\" ١/ ٢٣٤، \"نيل الأوطار\" ١/ ٢٩٧.\n(^٤) ورد بهامش الأصل: منيعة كذا في \"ثقات ابن حبان\". بنت وقاص، ولفظه: وقاص شيخ يروي عن أبي موسى الأشعري، تروي عنه ابنته منيعة لا أدري من هو. انتهى.\nوقد ذكره ابن أبي حاتم في \"الجرح والتعديل\" ولم يذكر فيه شيئًا لا جرحًا ولا تعديلًا.\n(^٥) \"المصنف\" ١/ ١٢٤ (١٤١٥).\n(^٦) \"المحلى\" ١/ ٢٢٤.","vol":"4","page":379},{"text":"كان أصحاب رسول الله - ﷺ - ينتظرون الصلاة فيضعون جنوبهم فمنهم من ينام، ثم يقومون إلى الصلاة. وإسناده صحيح.\nوفي مسلم من هذا الوجه: كان أصحاب رسول الله - ﷺ - ينامون ثم يصلون ولا يتوضئون (^١). وعند البزار: يضعون جنوبهم فمنهم من يتوضأ ومنهم من لا يتوضأ (^٢).\nولما ذكره الأثرم للإمام أحمد تبسم. وقال: هذا مرة يضعون جنوبهم. زاد أحمد بن عبيد (^٣) في \"مسنده\": على عهد رسول الله - ﷺ -.\nوعند البيهقي: كان الصحابة يوقظون للصلاة، وإني لأسمع لأحدهم غطيطًا ثم يصلون ولا يتوضئون.\nقَالَ ابن المبارك: هذا عندنا، وهم جلوس. قَالَ البيهقي: وعلى هذا حمله ابن مهدي والشافعي (^٤).\nقُلْتُ: وهشيم، كذا أفاده الطبري في \"تهذيبه\"، وما أسلفناه يخالفه.\nالمذهب الثاني: أنه ناقض مطلقًا، وهو مذهب الحسن البصري والمزني وأبي عبيد القاسم بن سلام وإسحاق بن راهويه، وحُكي عن الشافعي أيضًا وهو غريب، قَالَ ابن المنذر: وبه أقول، قَالَ: وروي معناه عن ابن عباس وأنس وأبي هريرة (^٥).\n_________\n(^١) مسلم (٣٧٦/ ١٢٥) كتاب: الحيض، باب: الدليل على أن نوم الجالس لا ينقض الوضوء.\n(^٢) رواه البزار كما في \"كشف الأستار\" ١/ ١٤٧ (٢٨٢).\n(^٣) \"السنن الكبرى\" ١/ ١٢٠.\n(^٤) \"الأوسط\" ١/ ١٤٦، ١٤٧.\n(^٥) هو أحمد بن عبيد بن إسماعيل الصفار، كان ثقة ثبتًا، صنف \"المسند\" وجوده.\nانظر \"سير أعلام النبلاء\" ١٥/ ٤٣٨.","vol":"4","page":380},{"text":"وقال ابن حزم: النوم في ذاته حدث ينقض الوضوء سواء قل أو كثر، قاعدًا أو قائمًا، في صلاة أو غيرها، أو راكعًا أو ساجدًا أو متكئًا أو مضطجعًا، أيقن من حواليه أنه لم يحدث أو لم يوقنوا، برهان ذَلِكَ حديث صفوان بن عسال: \"لكن من غائط وبول ونوم\" (^١).\nأخرجه ابن خزيمة وابن حبان في صحيحيهما (^٢).\nوقال الحاكم: صحيح على شرط الشيخين، وإنما لم يخرجاه؛ لتفرد عاصم به عن زر، عن صفوان (^٣).\nقُلْتُ: تابعه المنهال بن عمرو فيما ذكره ابن السكن، وحبيب بن أبي ثابت عند الطبراني (^٤).\nقَالَ ابن حزم: وهو قول أبي هريرة وأبي رافع وعروة وعطاء والحسن وابن المسيب وعكرمة ومحمد بن شهاب في آخرين (^٥).\nوفيه حديث علي: \"العينان وكاء السَهِ، فمن نام فليتوضأ\" (^٦) وفيه\n_________\n(^١) \"المحلى\" ١/ ٢٢٢، ٢٢٣.\n(^٢) ابن خزيمة ١/ ١٣ - ١٤ (١٧)، \"صحيح ابن حبان\" ١/ ٣٨١ - ٣٨٢ (١١٠٠)، ٤/ ١٤٩ - ١٥٠، (١٢٣١).\n(^٣) \"المستدرك\" ١/ ١٠٠ كتاب: العلم.\nوقال الذهبي: إسناده صحيح.\n(^٤) \"المعجم الكبير\" ٨/ ٥٥.\n(^٥) \"المحلى\" ١/ ٢٣٣.\n(^٦) رواه أبو داود (٢٠٣)، وابن ماجه (٤٧٧)، والطبراني في \"مسند الشاميين\" ١/ ٣٧١، ٣٧٩، والبيهقي ١/ ١١٨، والدراقطني ١/ ١٦١، والضياء في \"المختارة\" ٢/ ٢٥٥ (٦٣٢).\nقال النووي في \"المجموع\" ٢/ ٢٠: حسن.\nوقال الألباني في \"صحيح أبي داود\" (١٩٩): إسناده حسن وكذا قال النووي، وحسنه المنذري وابن الصلاح. اهـ.","vol":"4","page":381},{"text":"مقال، ومعاوية مرفوعًا (^١) مثله (^٢).\nالثالث: أنه لا ينقض إلا نوم المضطجع فقط. قَالَ ابن حزم: وبه قَالَ داود. وروي عن عمر وابن عباس ولم يصح عنهما، وعن ابن عمر وصح عنه وصح عن النخعي وعطاء والليث والثوري والحسن بن حي (^٣).\nوقال الترمذي: رأى أكثرهم أنه لا يجب الوضوء إذا نام قائمًا أو قاعدًا حتى ينام مضطجعًا. قَالَ: وبه يقول الثوري وابن المبارك وأحمد (^٤).\nالرابع: أن كثيره ينقض مطلقًا دون قليله؛ للحرج، وهو مذهب\n_________\n(^١) رواه أحمد ٤/ ٩٦، ٩٧ عن معاوية مرفوعًا بلفظ: \"إن العينين وكاء السَّهِ، فإذا نامت العينان استطلق الوكاء\". والدارمي ١/ ٥٦٢ (٧٤٩)، وأبو يعلى ١٣/ ٣٦٢ (٧٣٧٢)، والطحاوي في \"شرح معاني الآثار\" ٩/ ٥٧، ٥٨ (٣٤٣٤)، والطبراني ١٩/ ٣٧٢، ٣٧٣ (٨٧٥)، وفي \"مسند الشاميين\" ٢/ ٣٥٨ - ٣٥٩ (١٤٩٤)، والدارقطني ١/ ١٦٠، والبيهقي ١/ ١١٨، وفيه أبو بكر بن أبي مريم سئل أبو حاتم عنه فقال: ليس بقوي. \"علل ابن أبي حاتم\" ١/ ٤٧ (١٠٦)، وقال الذهبي في: \"مهذب السنن\" ١/ ٢٩ (٥١٠): أبو بكر ضعيف، وقال الهيثمي في \"مجمع الزوائد\" ١/ ٢٤٧: فيه أبو بكر بن أبي مريم وهو ضعيف؛ لاختلاطه.\n(^٢) ورد بهامش الأصل ما نصه: أشار البيهقي إلى ترجيح وقفه على معاوية ورواه أبو داود، وابن ماجه من رواية عبد الرحمن بن عائذ، وادعى ابن القطان جهالته وليس بجيد فقد رفعه النسائي وغيره بل اختلف في صحبته، والصحيح أنه لم يصحب، وقد حسن الحديث ابن الصلاح والنووي والزكي وفيه نظر، لأنه منقطع، قال أبو زرعة: عبد الرحمن عن علي مرسل، ووافقه على ذلك آخرون، لا جرم. قال أبو عمر في \"استذكاره\": فيه ضعيفان لا حجة فيه من جهة النقل، وأما ابن السكن فذكرهما في سننه الصحاح. ملخص من كلام شيخنا ابن الملقن [\"خلاصة البدر المنير\"] ١/ ٥٢ - ٥٣].\n(^٣) \"المحلى\" ١/ ٢٤٤.\n(^٤) \"سنن الترمذي\" عقب الرواية (٧٨).","vol":"4","page":382},{"text":"الزهري وربيعة والأوزاعي ومالك في إحدى الروايتين (^١).\nوقال الترمذي عن بعضهم: إذا نام حتى غلب على عقله وجب عليه الوضوء وبه يقول إسحاق (^٢).\nقال ابن قدامة الحنبلي: واختلف أصحابنا في تحديد الكثير من النوم الذي ينقض الوضوء. فقال القاضي: ليس للقليل حد يرجع إليه وهو على ما جرت به العادة. وقيل: حد الكثير ما يتغير به النائم عن هيئته مثل أن يسقط على الأرض أو يرى حلمًا، والصحيح أنه لا حد له (^٣).\nالخامس: إذا نام على هيئة من هيئات المصلين كالراكع والساجد والقائم والقاعد لا ينتقض وضوؤه، سواء أكان في الصلاة أم لم يكن، فإن نام مضطجعًا أو مستلقيًا على قفاه انتقض، وهو قول أبي حنيفة (^٤)، وحكاه النووي في \"شرح مسلم\" عن داود، وحُكي عن الشافعي أيضًا وهو غريب (^٥)، وقاله أيضًا حماد بن أبي سليمان وسفيان، وفيه حديث عن ابن عباس لا يثبت (^٦).\nالسادس: لا ينقض إلا نوم الراكع والساجد، روي عن أحمد (^٧).\nالسابع: لا ينقض إلا نوم الساجد، روي أيضًا عن أحمد.\n_________\n(^١) انظر: \"المدونة\" ١/ ١١٩. وذكره ابن المنذر في: \"الأوسط\" ١/ ١٤٨.\n(^٢) \"سنن الترمذي\" عقب الرواية (٧٨).\n(^٣) \"المغنى\" ١/ ٢٣٧.\n(^٤) انظر: \"بدائع الصنائع\" ١/ ٣١.\n(^٥) \"صحيح مسلم بشرح النووي\" ٤/ ٧٣.\n(^٦) سبق تخريجه، ونصه: … إنما الوضوء على من نام مضطجًا.\n(^٧) انظر: \"المغني\" ١/ ٢٣٦ وورد بهامش الأصل حاشية: حكاه ابن التين عن أحمد.","vol":"4","page":383},{"text":"الثامن: أن النوم في الصلاة غير ناقض، وخارجها ناقض وحكي عن الشافعي.\nالتاسع: أنه إن نام ساجدًا في مصلاه فليس عليه وضوء، وإن نام ساجدًا في غير صلاةٍ توضأ، فإن تعمد النوم ساجدًا في الصلاة فعليه الوضوء (^١)، وهو قول ابن المبارك، وقد حكى (عن) (^٢) الترمذي (^٣) عنه في المذهب الثالث ما يخالفه.\nالعاشر: إن نام جالسًا ممكنًا مقعدته من الأرض فلا ينقض، وإلا نقض قلّ أو كَثر في الصلاة أو خارجها، وهو الصحيح من مذهب الشافعي، وعنده أن النوم ليس حدثًا في نفسه، وإنما هو دليل على خروج الريح، فإذا نام غير ممكن غلب على الظن خروجه، فجعل الشرع هذا الغالب كالمحقق، وأما إذا كان ممكنًا فلا يغلب على الظن الخروج، والأصل بقاء الطهارة (^٤).\nوقال ابن العربي: تتبع علماؤنا مسائل النوم المتعلقة بالأحاديث الجامعة لتعارضها. فوجدوها أحد عشر حالًا: أن ينام ماشيًا قائمًا مستندًا راكعًا ساجدًا قاعدًا متربعًا محتبيًا متكئًا راكبًا مضطجعًا مستثفرًا (^٥).\n_________\n(^١) انظر: \"عارضة الأحوذي\" ١/ ١٠٧ - ١٠٨، \"المجموع\" ٢/ ٢٠، \"نيل الأوطار\" ١/ ٢٩٨.\n(^٢) كذا بالأصل، والكلام يستقيم بدونها.\n(^٣) \"سنن الترمذي\" عقب الرواية (٧٨).\n(^٤) \"المجموع\" ٢/ ١٦.\n(^٥) \"عارضة الأحوذي\" ١/ ١٠٦ - ١٠٨، وفيه: مستقرًا بدلا من مستثفرًا والاستثفار: أن يدخل الإنسان إزاره بين فخذيه ملويًا ثم يخرجه. انظر: \"النهاية\" ١/ ٢١٤، \"لسان العرب\" ١/ ٤٨٨. مادة: (فرا).","vol":"4","page":384},{"text":"فرع:\nهذا كله في حقنا، فأا سيدنا رسول الله - ﷺ - خصائصه أنه لا ينتقض وضوؤه بالنوم مطلقًا؛ لحديث ابن عباس: نام رسول الله - ﷺ - حتى سمعت غطيطه، وصلى ولم يتوضأ (^١). وقد سلف في موضعه (^٢) ويأتي أيضًا.\n_________\n(^١) سيأتي برقم (٦٩٧) كتاب: الأذان.\n(^٢) سلف برقم (١٣٨).","vol":"4","page":385},{"text":"<span data-type='title' id=toc-358>٥٤ - باب الوُضُوءِ مِن غَيْرِ حَدَثٍ</span>\n٢١٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ عَامِرٍ قَالَ: سَمِعتُ أَنَسًا ح. قَالَ: وَحَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي عَمْرُو بْنُ عَامِرٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَتَوَضُّأُ عِنْدَ كُلِّ صَلَاةٍ. قُلْتُ: كَيْفَ كُنْتُمْ تَصْنَعُونَ؟ قَالَ: يُجْزِئُ أَحَدَنَا الوُضُوءُ مَا لَمْ يُحْدِثْ. [فتح: ١/ ٣١٥]\n\n٢١٥ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ قَالَ: حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ قَالَ: أَخْبَرَنِي بُشَيْرُ بْنُ يَسَارٍ قَالَ: أَخبَرَنِي سُوَيْدُ بْنُ النُّعْمَانِ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَامَ خَيْبَرَ، حَتَّى إِذَا كُنَّا بِالصَّهْبَاءِ، صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - العَصْرَ، فَلَمَّا صَلَّى دَعَا بِالأَطْعِمَةِ، فَلَمْ يُؤْتَ إِلَّا بِالسَّوِيق، فَأَكَلْنَا وَشَرِبْنَا، ثُمَّ قَامَ النَّبِيُّ - ﷺ - إِلَى الَمغْرِبِ فَمَضْمَضَ، ثُمَّ صَلَّى لَنَا الَمغْرِبَ وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٩ - فتح: ١/ ٣١٦]\nحَدَّثنَا مُحَمَّدُ بْنُ يُوسُفَ ثنا سُفْيَانُ، عَنْ عَمْرِو بْنِ عَامِرٍ قَالَ: سَمِعْتُ أَنَسًا ح. وَحَدَّثَنَا مُسَدَّدٌ ثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدثَنِي عَمْرُو بْنُ عَامِرٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يتَوَضَّأُ عِنْدَ كُلِّ صَلَاةٍ. قُلْتُ: كَيْفَ كُنْتُمْ تَصْنَعُونَ؟ قَالَ: يُجْزِئُ أَحَدَنَا الوُضُوءُ مَا لَمْ يُحْدِثْ.\nحَدَّثنَا خَالِدُ بْنُ مَخْلَدٍ، ثنَا سُلَيْمَانُ، حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، أَخْبَرَنِي بُشَيْرُ بْنُ يَسَارٍ، أَخْبَرَنِي سُوَيْدُ بْنُ النُّعْمَانِ .. الحديث\nوقد سلف في باب: من مضمض من السويق (^١).\nوإنما ساق البخاري هذا الحديث عقب الأول؛ لينبه على أنه - ﷺ - كان يأخذ بالأفضل في تجديد الوضوء من غير حدث، لا أنه واجب عليه بدليل حديث سويد وكلاهما من أفراد البخاري.\n_________\n(^١) سبق برقم (٢٠٩) كتاب: الوضوء، باب: من مضمض من السويق ولم يتوضأ.","vol":"4","page":386},{"text":"وسفيان المذكور في الإسناد هو الثوري (^١).\nوالراوي عنه هو محمد بن يوسف الفريابي (^٢)، ولم يعلم أن ابن عيينة روى عن عمرو بن عامر، وأتى به ثانيًا نازلًا؛ لتصريح سفيان بالتحديث فيه.\nورواه الترمذي من حديث حميد أيضًا عن أنس ثم قَالَ: حسن غريب. والمشهور عند أهل الحديث حديث عمرو (^٣) قال: ولم يعرفه البخاري من هذا الوجه وجَهَّل راويه (^٤).\nوفي \"صحيح ابن خزيمة\" من حديث عامر الغَسِيل أنه - ﷺ - أُمِر بالوضوء عند كل صلاة طاهرًا أو غير طاهر، فلما شق ذلك عليه، أُمر بالسواك عند كل صلاة، وَوُضِع عنه الوضوء إلا من حدث. فكان ابن عمريرى أن به قوة على ذَلِكَ ففعله حتى مات (^٥).\n_________\n(^١) هو سفيان بن سعيد بن مسروق الثوري، أبو عبد الله الكوفي، ولد في خلافة سليمان بن عبد الملك. وكان إمامًا من أئمة المسلمين وعلمًا من أعلام الدين، مجمعًا على إمامته، بحيث يستغني عن تزكيته مع الإتقان والحفظ والمعرفة والضبط والورع والزهد. قال شعبة وسفيان بن عيينة وأبو عاصم النبيل ويحيى بن معين وغير واحد: سفيان أمير المؤمنين في الحديث. وقال عبد الله بن المبارك: كتبت عن ألف ومائة شيخ، ما كتبت عن أفضل من سفيان. اجتمعوا على أنه توفي بالبصرة سنة إحدى وستين ومائة. وانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٧١. \"الثقات\" للعجلي ١/ ٤٠٧ (٦٢٥). \"الجرح والتعديل\" ٤/ ٢٢٢ (٩٧٢). \"تاريخ بغداد\" ٩/ ١٥١ (٧٦٣). \"الكمال\" ١١/ ١٥٤ (٢٤٠٧).\n(^٢) سبقت ترجمته في حديث (٦٨).\n(^٣) الترمذي (٥٨).\n(^٤) انظر: \"العلل الكبير\" ١/ ١٢٨.\n(^٥) \"صحيح ابن خزيمة\" ١/ ١١ (١٥)، ورواه الحاكم ١/ ١٥٦، وقال: صحيح على شرط مسلم ولم يخرجاه.","vol":"4","page":387},{"text":"قُلْتُ: وهو أيضًا راوي الحديث الضعيف: \"من توضأ على طهر، كتب له عشر حسنات\" (^١). قَالَ عن نفسه: وإنما رغبت في الحسنات، وقد كان شديد الاتباع للآثار.\nوفي أفراد مسلم من حديث بريدة بن الحصيب أنه - ﷺ - صلى الصلوات يوم الفتح بوضوء واحد ومسح على خفيه فقال له عمر: صنعت اليوم شيئًا لم تكن تصنعه، فقال: \"عمدًا صنعته يا عمر\" (^٢).\nوقد أسلفنا في أول باب الوضوء أن جماعة من السلف ذهبوا إلى إيجاب الوضوء لكل صلاة فرض، وأن قومًا ادعوا نسخه يوم الفتح.\nوحديث بريدة هذا دال له، وكذا حديث عامر وأن الإجماع استقر على أنه يصلي به ما شاء، وأن تجديده لكل صلاة مندوب، ويحتمل أن يكون ذَلِكَ من خصائصه.\nقَالَ ابن شاهين: ولم يبلغنا أن أحدًا من الصحابة والتابعين كانوا\nيتعمدون الوضوء لكل صلاة (^٣)، يعني إلا ابن عمر، كذا قَالَ.\n_________\n(^١) رواه أبو داود (٦٢)، والترمذي (٥٩)، وابن ماجه (٥١٢)، وابن أبي شيبة ١/ ١٦ (٥٣)، وعبد بن حميد ٢/ ٥٥ - ٥٦ (٨٥٧)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٢، والعقيلي في \"ضعفائه\" ٢/ ٣٣٢ (٩٢٧)، وابن عبد البر في \"التمهيد\" ١٨/ ٢٤٠ - ٢٤١.\nقال أبو عيسى: إسناده ضعيف.\nوقال النووي في \"الإيجاز في شرح سنن أبي داود\" ص ١٩٠: ضعيف، في إسناده ضعيفان: عبد الرحمن بن زياد بن أنعم الأفريقي، وأبو غطيف وهو مجهول لا يعرفون حاله ولا اسمه اهـ.\n(^٢) \"صحيح مسلم\" (٢٧٧/ ٨٦) كتاب: الطهارة، باب: جواز الصلوات كلها بوضوء واحد.\n(^٣) \"ناسخ الحديث ومنسوخه\" ص ٨٨.","vol":"4","page":388},{"text":"وروى ابن أبي شيبة عن وكيع، عن ابن عون، عن ابن سيرين: كان الخلفاء يتوضئون لكل صلاة (^١). وفي لفظ: كان أبو بكر وعمر وعثمان يتوضئون لكل صلاة، فإذا كانوا في المسجد دعوا بالطست (^٢).\nوقال علي: قَالَ تعالى: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ﴾ (^٣) [المائدة: ٦].\nوقال ابن عمر: كان فرضًا ثم نسخ بالتخفيف (^٤).\nوقول أنس: يجزئ أحدنا الوضوء ما لم يحدث. دال على أن الوضوء من غير حدث غير واجب، ويشهد له حديث سويد الذي بعده، وفعل ذَلِكَ ليُرِي أمته أن ما يلتزمه في خاصته من الوضوء لكل صلاة غير لازم كما سلف.\nواختلف أصحابنا متى يستحب التجديد على أوجه:\nأصحها عندهم: أنه إنما يستحب إذا صلى بالأول صلاة ما، ولو نفلًا دون ما إذا مس به مصحفًا أو سجد لتلاوة ونحوها (^٥). والمسألة بسطتها في كتب الفروع.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٣٥ (٣٠٢).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٣٥ (٣٠٣).\n(^٣) \"مصنف ابن أبي شيبة\" ١/ ٣٥ (٣٠١).\n(^٤) ذكره ابن عبد البر في: \"التمهيد\" ١٨/ ٣٢٨.\n(^٥) انظر: \"المجموع\" ١/ ٤٩٤.","vol":"4","page":389},{"text":"<span data-type='title' id=toc-359>٥٥ - باب مِنَ الكَبَائِرِ أَنْ لَا يَسْتَتَرِ مِنْ بَوْلِهِ</span>\n٢١٦ - حَدَّثَنَا عُثْمَانُ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنِ ابن عَبَّاسٍ قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِحَائِطٍ مِنْ حِيطَانِ الَمدِينَةِ -أَوْ مَكَّةَ- فَسَمِعَ صَوْتَ إِنْسَانَيْنِ يُعَذُّبَانِ فِي قُبُورِهِمَا، فَقَالَ النَّبِيُّ - ﷺ -: \"يُعَذَّبَانِ، وَمَا يُعَذَّبَانِ فِي كَبِيرٍ\". ثُمَّ قَالَ: \"بَلَى، كَانَ أَحَدُهُمَا لَا يَسْتَتِرُ مِنْ بَوْلِهِ، وَكَانَ الآخَرُ يَمْشِي بِالنَّمِيمَةِ\". ثُمَّ دَعَا بِجَرِيدَةٍ، فَكَسَرَهَا كِسْرَتَينِ، فَوَضَعَ عَلَى كُلِّ قَبْرٍ مِنْهُمَا كِسرَةٌ، فَقِيلَ لَهُ: يَا رَسُولَ اللهِ، لِمَ فَعَلْتَ هذا؟ قَالَ: \"لَعَلَّهُ أَنْ يُخَفَّفَ عَنْهُمَا مَا لَمْ تَيْبَسَا\" أَوْ \"إلى أَنْ يَيْبَسَا\". [٢١٨، ١٣٦١، ١٣٧٨، ٦٠٥٢، ٦٠٥٥ - مسلم: ٢٩٢ - فتح: ١/ ٣١٧]\nحَدَّثنَا عُثْمَانُ، ثنا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنِ ابن عَبَّاسٍ قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِحَائِطٍ مِنْ حِيطَانِ المَدِينَةِ -أَوْ مَكةَ- فَسَمِعَ صَوْتَ إِنْسَانَيْنِ يُعَذَّبَانِ فِي قُبُورِهِمَا، فَقَالَ: \"يُعَذَّبَانِ، وَمَا يُعَذَّبَانِ فِي كبِيرٍ\". ثُمَّ قَالَ: \"بَلَى، كَانَ أَحَدُهُمَا لَا يَسْتَتِرُ مِنْ بَوْلِهِ، وَكَانَ الآخَرُ يَمْشِي بِالنَّمِيمَةِ\". ثُمَّ دَعَا بِجَرِيدَةٍ، فَكَسَرَهَا كِسْرَتَيْنِ، فَوَضَعَ عَلَى كُلِّ قَبْرٍ مِنْهُمَا كِسْرَةً، فَقِيلَ لَهُ: يَا رَسُولَ اللهِ، لِمَ فَعَلْتَ هذا؟ قَالَ: \"لَعَلَّهُ أَنْ يُخَفَّفَ عَنْهُمَا مَا لَمْ يَيْبَسَا\" أَوْ \"إلى أَنْ يَيْبَسَا\".\nهذا حديث صحيح متفق على صحته والكلام عليه من أوجه، وقد أوضحت الكلام عليه في \"شرح العمدة\" (^١) في نحو كراسة فليراجع منه.\nأحدها:\nهذا الحديث أخرجه البخاري في مواضع هنا وفي موضعين إثره (^٢)،\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٥٠٤.\n(^٢) سيأتي معلقًا في الباب بعده، ثم بعده بباب مسندًا برقم (٢١٨).","vol":"4","page":390},{"text":"وفي الجنائز (^١) والحج (^٢) وفي الأدب في موضعين (^٣).\nوأخرجه مسلم (^٤) والأربعة هنا (^٥)، والنسائي في الجنائز (^٦)، وذكره البخاري قريبًا من حديث الأعمش عن مجاهد، عن طاوس، عن ابن عباس به (^٧)، وهو أصح من الطريق الأولى كما قاله الترمذي ونقله عن البخاري أيضًا (^٨)، واقتصر عليه مسلم.\nوقال ابن حبان في \"صحيحه\": هما محفوظان (^٩). وقد رواه شعبة، عن الأعمش كرواية منصور فأسقط طاوسًا.\nثانيها:\nوجه مطابقة الحديث للترجمة أنه كبيرة؛ كونه عذب عليه.\nوقد قَالَ ابن عباس: ما عصي الله به فهو كبيرة (^١٠).\n_________\n(^١) سيأتي برقم (١٣٦١) باب: الجريد على القبر، وبرقم (١٣٧٨) باب: التعوذ من عذاب القبر.\n(^٢) كذا في الأصل، وقد تابع المصنفُ المزىَّ في عزوه هذا الحديث إلى كتاب الحج من \"صحيح البخاري\" كما في \"التحفة\" (٥٧٤٧)، وليس كذلك، وقد تعقب وليّ الدين العراقي في كتابه \"الإطراف بأوهام الأطراف\" ص ١١٩ المزي بقوله: قلت: قد نظرت كتاب الحج من \"صحيح البخاري\" من أوله إلى آخره فلم أره فيه فليراجع. اهـ.\n(^٣) سيأتي برقم (٦٠٥٢) باب: الغيبة، وبرقم (٦٠٥٥) باب: النميمة من الكبائر.\n(^٤) مسلم (٢٩٢) كتاب: الطهارة، باب: الدليل على نجاسة البول …\n(^٥) أبو داود (٢٠)، الترمذي (٧٠)، النسائي ١/ ٢٨ - ٣٠، ابن ماجه (٣٤٧).\n(^٦) \"سنن النسائي\" ٤/ ١٠٦.\n(^٧) سيأتي برقم (٢١٨).\n(^٨) \"العلل الكبير\" ١/ ١٣٩، ١٤٠.\n(^٩) \"صحيح ابن حبان\" ٧/ ٤٠٠.\n(^١٠) رواه البيهقي في \"شعب الإيمان\" ١/ ٢٧٣ (٢٩٢) بلفظ: كل ما نهى الله عنه كبيرة.\nورواه بلفظ: كل ما عصي الله به .. عن ابن سيرين عن عبيدة برقم (٢٩٣).","vol":"4","page":391},{"text":"وللعلماء في ضابط الكبيرة اختلاف، لعلنا نذكره إن شاء الله في موضعه.\nثالثها: في ألفاظه:\nقوله: (بحَائِطٍ مِنْ حِيطَانِ المَدِينَةِ) كذا ذكره هنا على الشك، وذكره في كتاب الأدب على الصواب (^١) فقال: بالمدينة (^٢).\nوقوله: \"يستتر\" هو بتائين مثناتين من فوق من السترة. وروي: \"لا يستبرئ \" (^٣). وروي: \"لا يستنزه\" (^٤)، وهذِه الثلاث في \"صحيح البخاري\" وغيره. وروي أيضًا: \"لا يستنتر\". والنميمة: نقل كلام الناس بعضهم إلى بعض على جهة الإفساد. والجريدة: السعفة. كما جاء في بعض الروايات عن أنس، وجمعها جريد.\nوقوله: (فَكَسَرَهَا كِسْرَتَيْنِ) أي: قطعتين.\nوقوله: \"وما يعذبان في كبير\" أي: عندهما وهو عند الله كبير، وإليه يرشد قوله: (..) (^٥) \"بلى\" أي في أنه كبير عند الله وفي هذا حسب، وهو حجة على من أنكر حجيتها له.\n_________\n(^١) سيأتي برقم (٦٠٥٥) باب: النميمة من الكبائر.\n(^٢) في هامش الأصل: وبخط المصنف: روي من حديث أنس: مرَّ بقبرين من بني النجار … وهو يوضح هذا.\n(^٣) أخرجه النسائي في \"السنن\" ٤/ ١٠٦، وفي \"الكبرى\" ١/ ٦٦٤ (٢١٩٦)، وابن الجارود في \"المنتقى\" ١/ ٤٢ (١٣٠)، وهذِه الرواية جاءت في أحد نسخ البخاري. ورواها ابن أبي شيبة ٣/ ٥٤ (١٢٠٣٧) كتاب: الجنائز، باب: في عذاب القبر ومم هو؟\n(^٤) رواها مسلم برقم (٢٩٢) كتاب: الطهارة، باب: الاستبراء من البول، وابن حبان ٧/ ٣٩٨، ٣٩٩ (٣١٢٨).\n(^٥) كلمة غير واضحة.","vol":"4","page":392},{"text":"وقوله: \"لعله أن يخفف عنهما ما لم ييبسا أو إلى أن ييبسا\".\nالظاهر أنه شك من الراوي، و(ييبسا) مفتوح الباء ويجوز كسرها، وقد حصل ما ترجاه في الحال فأورقا في ساعته، ففرح بذلك.\nوقال: \"رفع عنهما العذاب بشفاعتي\" وأبعد من قال: إن صاحب هذين القبرين كانا من غير أهل القبلة، وعين بعضهم صاحب أحد القبرين بما لا أوثر ذكره، وإن ذكره القرطبي في \"تذكرته\" حكاية ووهاه (^١).\nرابعها: في فوائده مختصرة:\nالأولى: إثبات عذاب القبر ولا عبرة بمن أنكره.\nالثانية: وجوب الاستنجاء (^٢)، وهو المراد بعدم الاستتار من البول. فلا يجعل بينه وبينه حجابًا من ماء أو حجر، ويبعد أن يكون المراد الاستتار عن الأعين.\nالثالثة: نجاسة الأبوال، إذ روي أيضًا: \"من البول\". وسواء قليلها وكثيرها، وهو مذهب العامة، وسهل فيه الشعبي وغيره، وعفا أبو حنيفة عن قدر الدرهم الكبير (^٣)، ورخص الكوفيون في مثل رءوس الإبر منه.\n_________\n(^١) من قوله: وقوله: وما يعذبان … لحق استدركه الناسخ في هذا الموضع ولعله قد التبس عليه، واللائق بالسياق أن تكون بعد قوله: فقال بالمدينة.\n(^٢) وهو ما ذهب إليه الحنابلة والشافعية وذهب الحنفية إلى أنه مستحب، واختلف المالكية على قولين: الأول أن الاستنجاء سنة، والثاني: أنه واجب، وهو الراجح عندهم.\nانظر: \"التحقيق\" ١/ ١٨١، ١٨٢، \"المنتقى\" ١/ ٤١، \"الحاوي\" ١/ ١٦٣، \"عارضة الأحوذي\" ١/ ٣٣.\n(^٣) انظر: \"شرح فتح القدير\" ١/ ٢٠٢، \"البناية\" ٢/ ٧٣٣، ٧٣٦.","vol":"4","page":393},{"text":"الرابعة: حرمة النميمة وهو إجماع.\nالخامسة: التسبب إلى تحصيل ما يخفف عن الميت، فإن وضعه - ﷺ - الجريدة على القبر؛ لشفاعته لهما بالتخفيف ولتسبيحهما ما دامت رطبة (^١)، ومن هذا استحب العلماء قراءة القرآن عند القبر (^٢).\n_________\n(^١) الصحيح أن حديث وضع الجريدة على القبر من خصائصه - ﷺ - بدليل أنه لم يجر العمل به عند السلف، كما أن التخفيف لم يكن من أجل نداوة شقها لعدة أمور:\n١ - حديث جابر عند مسلم وفيه: \"فأحببت بشفاعتي أن يرد عنهما ما دام الغصنان رطبين\" فهذا صريح في أن رفع العذاب إنما بسبب شفاعته - ﷺ - ودعائه، لا بسبب النداوة، وسواء اتحدت قصة ابن عباس مع جابر، أو تعددت، فإنه على كلا الاحتمالين فالعلة واحدة في القصتين للتشابه الموجود بينهما، ولأن كون النداوة سببًا لتخفيف العذاب عن الميت مما لا يعرف شرعًا ولا عقلًا، ولو كانت النداوة سببًا لتخفيف العذاب عن ذلك لكان أخف الناس عذابًا في قبورهم الكفار الذين يدفنون في مقابر أشبه ما تكون بالجنان.\n٢ - قولهم: إن سبب تأثير الندواة في التخفيف كونها تسبح الله، فإذا يبست انقطع تسبيحها، فإن هذا التعليل مخالف لعموم قوله ﵎: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ [الإسراء: ٤٤].\n٣ - في حديث ابن عباس نفسه ما يشير إلى أن السر ليس في النداوة، وبالأحرى ليست هي السبب في تخفيف العذاب، وذلك قوله: ثم دعا بعسيب فشقة اثنين. يعني: طولًا، فإنه من المعلوم أن شقه سبب لذهاب النداوة من الشق ويُبْسه بسرعة فتكون مدة التخفيف أقل مما لو لم يشق.\n٤ - لو كانت النداوة مقصودة بالذات، لفهم ذلك السلف الصالح، ولعملوا بمقتضاه، ولوضعوا الجريد والآس ونحو ذلك على القبور عند زيارتها، ولو فُعِل ذلك لاشتُهِر عنهم ثم نقله الثقات إلينا.\n\"أحكام الجنائز\" للألباني ص ٢٥٣ - ٢٥٦.\n(^٢) قال الألباني ﵀: قراءة القرآن عند زيارة القبور مما لا أصل له في السنة، بل الأحاديث المذكورة في المسألة السابقة تشعر بعدم مشروعيتها؛ إذ لو كانت مشروعة لفعلها رسول الله - ﷺ -، وعلمها أصحابه، لاسيما وقد سألته عائشة رضي =","vol":"4","page":394},{"text":"وقد روى البيهقي في أواخر \"دلائله\" في باب: ما جاء في سماع يعلى بن مرة ضغطة في قبر من حديثه أنه - ﷺ - أمره أن يضع إحداهما عند رأسه والأخرى عند رجليه. وقال: \"فلعله أن يُرَفَّه أو يخفف عنه ما لم ييبسا\" (^١).\n_________\n= الله عنها وهي من أحب الناس إليه - ﷺ - عما تقول إذا زارت القبور، فعلمها السلام والدعاء، ولم يعلمها أن تقرأ الفاتحة أو غيرها من القرآن، فلو كانت القراءة مشروعة لما كتم ذلك عنها.\nومما يقوي عدم المشروعية الأحاديث الآتية: منها قوله - ﷺ -: \"لا تجعلوا بيوتكم مقابر، فإن الشيطان يفر من البيت الذي يقُرأ فيه سورة البقرة\". أخرجه مسلم، ففي هذا الحديث إشارة إلى أن المقابر ليست موضعًا للقراءة شرعًا، فلذلك حض على قراءة القرآن في البيوت، ونهى عن جعلها كالمقابر التي لا يقرأ فيها كما أشار في الحديث الآخر أنها ليست موضعًا للصلاة أيضًا وهو قوله: \"صلوا في بيوتكم ولا تتخذوها قبورًا\" ولذلك كان مذهب جمهور السلف كأبي حنيفة ومالك والشافعي وغيرهم كراهة القراءة عند القبور، وهو قول الإمام أحمد، قال أبو داود في \"مسائله\" ص ١٥٨: سمعت أحمد سئل عن القراءة عند القبر؟ فقال: لا.\nفائدة: حديث: \"من مر بالمقابر فقرأ: ﴿قُلْ هُوَ اَللَهُ أَحَدُ (١)﴾ إحدى عشرة مرة ثم وهب أجره للأموات أعطي من الأجر بعدد الأموات\"، فهو حديث باطل موضوع أهـ، \"أحكام الجنائز\" ص ٢٤١ - ٢٤٢، ٢٤٥.\n(^١) \"دلائل النبوة\" للبيهقي ٧/ ٤٢.","vol":"4","page":395},{"text":"<span data-type='title' id=toc-360>٥٦ - باب مَا جَاءَ فِي غَسْلِ البَوْلِ</span>\nوَقَالَ النَّبِيِّ - ﷺ - لِصَاحِبِ القَبْرِ: \"كَانَ لَا يَسْتَتِرُ مِنْ بَوْلِهِ\". وَلَمْ يَذْكُرْ سِوى بَوْلِ النَّاسِ.\n\n٢١٧ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا إِسْمَاعِيل بْن إِبْرَاهِيمَ قَالَ: حَدَّثَنِي رَوْحُ بْن القَاسِمِ قَالَ: حَدَّثَنِي عطَاءُ بْنُ أَبِي مَيْمُونَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا تَبَرَّزَ لَحِاجَتِهِ أَتَيتُهُ بِمَاءٍ فَيَغْسِلُ بِهِ. [انظر: ١٥٠ - مسلم: ٢٧١ - فتح: ١/ ٣٢١]\nهذا الحديث قد فرغنا من الكلام عليه آنفًا، وأراد البخاري بقوله:\n(وَلَمْ يَذْكُرْ سِوى بَوْلِ النَّاسِ) أن يبين أن معنى روايته في هذا الباب \"أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ البَوْلِ\" أن المراد: بول الناس لا بول سائر الحيوان؛ لأنه قد روى الحديث في الباب قبل هذا وغيره \"لا يَسْتَتِرُ مِنْ بَوْلِهِ\" فلا تعلق في حديث هذا الباب لمن احتج به في نجاسة بول سائر الحيوان، كذا قاله ابن بطال في \"شرحه\"، وقال في أوله: أجمع الفقهاء على نجاسة البول والتنزه عنه.\nقَالَ: وقوله: \"كان لا يَسْتَتِرُ مِنْ بَوْلِهِ\" يعني أنه كان لا يستر جسده ولا ثيابه من مماسة البول، فلما عذب على استخفافه بغسله والتحرز منه، دل أنه مَنْ ترك البول في مخرجه ولم يغسله أنه حقيق بالعذاب.\nواختلف الفقهاء في إزالة النجاسة من الأبدان والثياب، فقال مالك: إزالتها ليست بفرض. وقال بعض أصحابه: إزالتها فرض (^١)، وهو قول الشافعي (^٢)، وأبي حنيفة، إلا أنه يعتبر في النجاسات ما زاد على قدر\n_________\n(^١) انظر: \"الذخيرة\" ١/ ١٩٣ - ١٩٤، \"مواهب الجليل\" ١/ ٢٨.\n(^٢) انظر: \"الوسيط\" ١/ ٥٨، \"روضة الطالبين\" ١/ ٢٨.","vol":"4","page":396},{"text":"الدرهم (^١). وحجة من أوجب الإزالة هذا الحديث، وهو وعيد عظيم وتحذير.\nواحتج ابن القصار بقول مالك فقال: يحتمل أنه عذب؛ لأنه كان يدع البول يسيل عليه فيصلي بغير طهور، فيحتمل أن يكون عمدًا. قَالَ: وعندنا أن من ترك السنة بغير عذر ولا تأويل، أنه مأثوم، فإن تركها متأولًا أو لعذر فصلاته تامة (^٢).\nثم قَالَ البخاري حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، أنا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي رَوْحُ بْنُ القَاسِمِ، حَدَّثَني عَطَاءُ بْنُ أَبِي مَيْمُونَةَ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا تبَرَّزَ لِحَاجَتِهِ أَتَيْتُهُ بِمَاءٍ، فَيَغْسِلُ بِهِ.\nوهذا الحديث أخرجه مسلم (^٣) أيضًا.\nومعنى (تبرز): خرج إلى البراز، وهو الفضاء الواسع.\nوقوله: (فيغسل به) صريح في الاستنجاء بالماء، فنقل ابن التين عن بعضهم أن هذا محمول على المعنى وإلا فقد قَالَ مالك: لم يصح أن النبي - ﷺ - استنجى بالماء عمره كله. وهذا قد أوضحنا الكلام فيه في باب: الاستنجاء بالماء.\nفائدة: رَوح بن القاسم هذا بفتح الراء قطعًا لا نعلم فيه خلافًا.\nوقال ابن التين في \"شرحه\": روح هذا ذكر عن الشيخ أبي الحسن أنه ليس في المحدثين رُوح بالضم، وذكر أن روحًا هذا قرئ بالضم، ورويناه بالفتح. قُلْتُ: وهذا غريب.\n_________\n(^١) \"الهداية\" ١/ ٣٧، \"بدائع الصنائع\" ١/ ١٩.\n(^٢) \"شرح ابن بطال\" ١/ ٣٢٥، ٣٢٦.\n(^٣) \"صحيح مسلم\" (٢٧١) كتاب: الطهارة، باب: الاستنجاء بالماء من التبرز.","vol":"4","page":397},{"text":"<span data-type='title' id=toc-361>باب</span>\n٢١٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الُمثَنَّى قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ خَازِمٍ قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ قَالَ-: مَرَّ النَّبِيِّ - ﷺ - بِقَبْرَينِ فَقَالَ: \"إِنَّهُمَا لَيُعَذبَانِ، وَمَا يُعَذَّبَانِ فِي كبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ البَوْلِ، وَأَمَّا الآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ\". ثُمَّ أَخَذَ جَرِيدَةً رَطْبَةً، فَشَقَّهَا نِصفَيْنِ، فَغَرَزَ فِي كُلِّ قَبْرِ وَاحِدَةً. قَالُوا: يَا رَسُولَ اللهِ، لَمِ فَعَلْتَ هذا؟ قَالَ: \"لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا\". قَالَ ابن الُمثَنَّى: وَحَدَّثَنَا وَكيعٌ قَالَ: حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ مُجَاهِدًا مِثلَهُ: \"يَسْتَتِرُ مِنْ بَوْلِهِ\". [انظر: ٢١٦ - مسلم: ٢٩٢ - فتح: ١/ ٣٢٢]\nحَدثنَا مُحَمَّدُ بْنُ المُثَنَّى، ثَنَا مُحَمَّدُ بْنُ خَازِمٍ، ثَنَا الأَعْمَشُ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ قَالَ: مَرَّ النَّبِيُّ - ﷺ - بقَبْرَيْن .. وساق الحديث. وقد سلف ما فيه.\nو(خازم) بالخاء المعجمة كما سلف في المقدمات (^١).\n_________\n(^١) سلفت ترجمته في الحديث رقم (١٠).","vol":"4","page":398},{"text":"<span data-type='title' id=toc-362>٥٧ - باب تَرْكِ النَّبِيِّ - ﷺ - وَالنَّاسِ الأَعْرَابِيَّ حَتَّى فَرَغَ مِنْ بَوْلِهِ فيِ المَسْجِدِ</span>\n٢١٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا هَمَّامٌ، أَخْبَرَنَا إِسْحَاقُ، عَنْ أَنَسٍ ابْنِ مَالِكٍ أَنَّ النَّبِيِّ - ﷺ - رَأى أَعْرَابِيًّا يَبُولُ فِي الَمسْجِدِ، فَقَالَ: \"دَعُوهُ\". حَتَّى إِذَا فَرَغَ دَعَا بِمَاءٍ فَصَبَّهُ عَلَيْهِ. [٢٢١، ٦٠٢٥ - مسلم: ٢٨٤ - ٢٨٥ - فتح: ١/ ٣٢٢]\nحَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، ثَنَا هَمَّامٌ، أَنَا إِسْحَاقُ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيِّ - ﷺ - رَأى أَعْرَابِيًّا يَبُولُ فِي المَسْجِدِ، فَقَالَ: \"دَعُوهُ\". حَتَّى إِذَا فَرَغَ دَعَا بِمَاءٍ فَصَبَّهُ عَلَيْهِ.","vol":"4","page":399},{"text":"<span data-type='title' id=toc-363>٥٨ - باب صَبِّ المَاءِ عَلَى البَوْلِ فِي المَسْجِدِ</span>\n٢٢٠ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخبَرَنِي عُبَيْدُ اللهِ ابْن عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ أَبَا هُرَيرَةَ قَالَ: قَامَ أَعْرَابِىٌّ فَبَالَ فِي الَمسْجِدِ، فَتَنَاوَلَهُ النُّاسُ، فَقَالَ لَهُمُ النَّبِيُّ - ﷺ -: \"دَعُوهُ، وَهَرِيقُوا عَلَى بَوْلِهِ سَجْلًا مِنْ مَاءٍ -أَوْ ذَنُوبًا مِنْ مَاءٍ- فَإنَّمَا بُعِثْتُمْ مُيَسِّرِينَ، وَلَمْ تُبْعَثُوا مُعَسِّرِينَ\". [٦١٢٨ - فتح: ١/ ٣٢٤]\n\n٢٢١ - حَدَّثَنَا عَبدَانُ قَالَ: أَخبَرَنَا عَبْدُ اللهِ قَالَ: أَخبَرَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، عَنِ النَّبِىِّ - ﷺ -. [مسلم: ٢٨٤ - فتح: ١/ ٣٢٤]\nثم ساق بإسناده حديث أبي هُرَيْرَةَ قَالَ: قَامَ أَعْرَابِيٌّ فِي المَسْجِدِ فبال، فَتَنَاوَلَهُ النَّاسُ، فَقَالَ لَهُمُ النَّبِيُّ - ﷺ -: \"دَعُوهُ، وَهَرِيقُوا عَلَى بَوْلِهِ سَجْلًا مِنْ مَاءٍ -أَوْ ذَنُوبًا مِنْ مَاءٍ- فَإِنَّمَا بُعِثْتُمْ مُيَسِّرِينَ، وَلَمْ تُبْعَثُوا مُعَسِّرِينَ\".\nحَدَّثنَا عَبْدَانُ، أَنَا عَبْدُ الله، أَنَا يَحْيَى بْنُ سَعِيدٍ، عن أنس به.","vol":"4","page":400},{"text":"<span data-type='title' id=toc-364>باب يُهَرِيقُ المَاءَ عَلَى البَوْلِ</span>\n٢٢١ - حَدَّثَنَا خَالِدٌ قَالَ: حَدَّثَنَا سُلَيمَانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: سَمعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: جَاءَ أَعرَابِيٌّ فَبَالَ فِي طَائِفَةِ الَمسْجِدِ، فَزَجَرَهُ النَّاسُ، فَنَهَاهُمُ النَّبِيُّ - ﷺ -، فَلَمَّا قَضَى بَولَهُ أَمَرَ النَّبِىُّ - ﷺ - بِذَنُوبٍ مِنْ مَاءٍ، فَأُهْرِيقَ عَلَيهِ. [انظر ٢١٩ - مسلم ٢٨٤، ٢٨٥ - فتح: ١/ ٣٢٤]\nثم ساق من حديث سُلَيْمَانَ -وهو ابن بلال- عَنْ يَحْيَى بْنِ سَعِيدٍ عن أنس: جَاءَ أَعْرَابِيٌّ فَبَالَ فِي طَائِفَةِ المَسْجِدِ، فَزَجَرَهُ النَّاسُ، فَنَهَاهُمُ النَّبِيُّ - ﷺ -، فَلَمَّا قَضَى بَوْلَهُ أَمَرَ النَّبِيُّ - ﷺ - بِذَنُوبٍ مِنْ مَاءٍ، فَأُهْرِيقَ عَلَيْهِ.\nوالكلام على ذَلِكَ من أوجه:\nأحدها:\nحديث أنس أخرجه مسلم من طريق عكرمة بن عمار، عن إسحاق، وهو ابن عبد الله بن أبي طلحة (^١)، ومن طريق يحيى القطان، عن يحيى بن سعيد الأنصاري، عن أنس (^٢).\nوأخرجه النسائي من طريق [ابن] (^٣) المبارك عن يحيى الأنصاري (^٤)، ورواه البخاري ومسلم من حديث حماد بن زيد، عن ثابت، عنه (^٥). وشيخ عبدان هو عبد الله بن المبارك.\n_________\n(^١) مسلم (٢٨٥) كتاب: الطهارة، باب: وجوب غسل البول.\n(^٢) مسلم (٢٨٤/ ٩٩) كتاب: الطهارة، باب: وجوب غسل البول.\n(^٣) ساقطة من الأصل.\n(^٤) \"سنن النسائي\" ١/ ٤٨.\n(^٥) سيأتي برقم (٦٠٢٥) كتاب: الأدب، باب: الرفق في الأمر كله، ورواه مسلم (٢٨٤/ ٩٨) كتاب: الطهارة، باب: وجوب غسل البول.","vol":"4","page":401},{"text":"وأما حديث أبي هريرة فمن أفراده عن مسلم، وأخرجه أيضًا في الأدب (^١).\nثانيها:\nهذا الأعرابي هو ذو الخويصرة اليمانى، كما ساقه أبو موسى المديني في \"معرفة الصحابة\" فاستفده (^٢).\nثالثها: في ألفاظه:\nالأعرابي: هو الذي يسكن البادية وإن لم يكن من العرب.\nوالمسجِد بكسر الجيم ويجوز فتحها.\nوالسَجْل -بفتح السين المهملة وسكون الجيم- الدلو الضخمة المملوءة مذكر. قَالَ ابن سيده: وقيل: هو ملؤها والجمع سجال وسجول. ولا يقال لها فارغة: سَجل، ولكن دلو (^٣).\nوعند أبي منصور الثعالبي: حتى يكون فيها ماء قل أو كثر بخلاف الذَّنوب، فإنها لا تسمى بذلك إلا إذا كانت ملأى (^٤).\nوالذنوب -بفتح الذال المعجمة- يذكر ويؤنث.\n_________\n(^١) سيأتي برقم (٦١٢٨) باب: قول النبي - ﷺ -: \"يسروا ولا تعسروا\".\n(^٢) ذكره ابن الأثير في \"أسد الغابة\" ٢/ ١٧٣ ولم يذكر في ترجمته سوى حديث بوله في المسجد وعزاه لأبي موسى المديني. وكذا ذكره ابن حجر في \"الإصابة\" ١/ ٤٨٥ (٢٤٥١).\nوورد بهامش الأصل ما نصه: وقال الذهبي في ترجمة ذي الخويصرة: الذي يروى في حديث مرسل هو الذي بال في المسجد وقد رأيت بخط بعض الفضلاء أنه عيينة بن حصن، ونقله عن أمالي أحمد بن فارس اللغوي.\n(^٣) \"المحكم\" ٧/ ١٩٤.\n(^٤) انظر: \"الصحاح\" ٥/ ١٧٢٥، \"غريب الحديث والأثر\" ٢/ ٣٤٣، ٣٤٤، \"لسان العرب\" ٤/ ١٩٤٥.","vol":"4","page":402},{"text":"وقوله: (فَأُهْرِيقَ عَلَيْهِ). قَالَ ابن التين: هذا إنما يصح على ما قاله سيبويه؛ لأنه فعل ماض وهاؤه ساكنة، وأما على الأصل فلا تجتمع الهمزة والهاء في الماضي. قَالَ: ورويناه بفتح الهاء، ولا أعلم لذلك وجهًا.\nوقوله: (فَصَبَّهُ عَلَيْهِ). كذا في هذِه الرواية، وفي بعض طرق مسلم: فشنه (^١) بالشين المعجمة، وروي بالمهملة وهو: الصب. وفرق بعضهم بينهما فقال: بالمهملة: الصب في سهولة. وبالمعجمة: التفريق في الصب.\nرابعها: في أحكامه وفوائده:\nالأولى: نجاسة بول الآدمي وهو إجماع، وسواء الكبير والصغير بإجماع من يعتد به، لكن بول الصغير يكفي فيه النضح كما ستعلمه في الباب بعده (^٢).\nالثانية: طهارة الأرض بصب الماء عليها. ولا يشترط حفرها، وهو\nمذهب الجمهور. وقال أبو حنيفة: لا تطهر إلا بحفرها (^٣)، وفيه حديث مرسل (^٤)، ولا يكفي مرور الشمس عليها، ولا الجفاف عند أحمد\n_________\n(^١) \"صحيح مسلم\" (٢٨٥) كتاب: الطهارة، باب: وجوب غسل البول.\n(^٢) سيأتي في باب بول الصبيان حديث رقم (٢٢٣).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ١٣٣ - ١٣٤.\n(^٤) رواه أبو داود (٣٨١) عن موسى بن إسماعيل، عن جرير بن حازم، عن عبد الملك ابن عمير، عن عبد الله بن معقل، عن النبي - ﷺ -، وفيه قال النبي - ﷺ -: \"خذوا ما بال عليه من التراب فألقوه … \"، وقال أبو داود: هو مرسل، ابن معقل لم يدرك النبي - ﷺ -. ومن طريقه أخرجه الدارقطني في \"سننه\" ١/ ١٣٢، وقال: عبد الله بن معقل تابعي، وهو مرسل. وأخرجه البيهقي أيضا من طريق أبي داود ١/ ٤٢٨.\nومن طريق الدارقطني أخرجه ابن الجوزي في \"التحقيق\" ١/ ٧٧ - ٧٨ وقال: =","vol":"4","page":403},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال أحمد: هذا حديث منكر. وقال أبو داود السجستاني: وقد روي مرفوعًا ولا يصح.\nوقال الحافظ في \"الفتح\" ١/ ٣٢٥: بعدما ذكر مرسل ابن معقل ومرسل طاوس: ورواتها ثقات، وصححه الألباني في \"صحيح أبي داود\" (٤٠٧) واعتمد على تقوية الحافظ له وعلى الشاهد، وهو المرسل الثاني الذي روي عن طاوس كما أخرجه عبد الرزاق في \"مصنفه\" ١/ ٤٢٥ (١٦٦٢) عن معمر، عن ابن طاوس، عن طاوس عن النبي - ﷺ -. وأخرجه أيضًا عن ابن عيينة، عن عمرو بن دينار، عن طاوس به.\nوأخرجه أيضًا الطحاوي في \"شرح معاني الآثار\" ١/ ١٤ من طريق ابن عيينة به، وعزاه الحافظ في \"التلخيص\" ١/ ٣٧ لسعيد بن منصور، وقد أشار الحافظ في \"الفتح\" ١/ ٣٢٥ لصحة إسناده. وقال الألباني في \"صحيح سنن أبي داود\" (٤٠٧): وهذا مرسل صحيح الإسناد أيضًا.\nوقد روي موصولًا عن عبد الله بن مسعود وأنس بن مالك وواثلة بن الأسقع، أما حديث ابن مسعود فرواه أبو يعلى في \"مسنده\" ٦/ ٣١٠ (٣٦٢٦) من طريق أبي بكر بن عياش، عن سمعان بن مالك المالكي، عن أبي وائل، عن عبد الله بن مسعود، والطحاوي في \"شرح معاني الآثار\" ١/ ١٤ (١٣) من طريق يحيى بن عبد الحميد، عن أبي بكر بن عياش به، والدارقطني في \"سننه\" ١/ ١٣١ - ١٣٢ من طريق أبي هشام الرفاعي، عن أبي بكر بن عياش به، وقال: سمعان مجهول. وقال في \"العلل\" ٥/ ٨٠: يرويه أبو بكر بن عياش واختلف عنه، فرواه يوسف الصفار وأبو كريب وحسين بن عبد الأول عن أبي بكر بن عياش، عن سمعان المالكي.\nوقال أبو بكر بن أبي شيبة ويحيى الحماني، وسليمان بن داود الهاشمي وأبو هشام الرفاعي، عن أبي بكر، عن سمعان بن مالك، وقال أحمد بن محمد بن أيوب، عن أبي بكر، عن المعلى بن سمعان الأسدي. قال أحمد بن يونس، عن أبي بكر، عن المعلى المالكي، ويقال: إن الصواب المعلى بن سمعان والله أعلم. اهـ. ورواه ابن الجوزي في \"التحقيق في أحاديث الخلاف\" بإسناده إلى الدارقطني ١/ ٧٨ وقال: قلت: وأبو هشام الرفاعي ضعيف.\nقال البخاري: رأيتهم أجمعوا على ضعفه، وقال ابن أبي حاتم في \"الجرح =","vol":"4","page":404},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والتعديل\" ٤/ ٣١٦: سمعت أبا زرعة يقول: إنه حديث منكر، وسمعان ليس بالقوي، وقال في \"العلل\": سمعت أبا زرعة يقول في حديث سمعان في بول الأعرابي: هذا حديث ليس بالقوي.\nوقال ابن حجر في \"الفتح\" ١/ ٣٢٥: أخرجه الطحاوي لكن إسناده ضعيف، قاله أحمد وغيره. وقال الهيثمي في \"المجمع\" ١/ ٢٨٦: رواه أبو يعلى، وفيه: سمعان بن مالك، قال أبو زرعة: ليس بالقوي، وقال ابن خراش: مجهول، وبقية رجاله رجال الصحيح.\nأما حديث أنس فرواه أبو يعلى في \"مسنده\" ٦/ ٣١١ (٣٦٢٧) قال: حدثنا أبو هشام، حدثنا أبو بكر، حدثنا منصور، عن سالم بن أبي الجعد، عن أنس بمثل حديث ابن مسعود.\nوقال الهيثمي في \"المجمع\" ١/ ٢٨٦: إسناده رجاله رجال الصحيح. وقال ابن الجوزي في \"العلل المتناهية\" ١/ ٣٣٤، \"التحقيق في أحاديث الخلاف\" ١/ ٧٨: رواه أبو داود محمد بن صاعد، عن عبد الجبار بن العلاء، عن ابن عيينة، عن يحيى بن سعيد، عن أنس به، ثم قال: قال الدارقطني: وهم عبد الجبار على ابن عيينة؛ لأن أصحاب ابن عيينة الحفاظ رووه عن يحيى بن سعيد، فلم يذكر أحدهم الحفر.\nإنما روى ابن عيينة هذا عن عمرو بن دينار، عن طاوس أن النبي - ﷺ - قال: \"احفروا مكانه\" مرسلًا واختلط على عبد الجبار المتنان.\nوأما حديث واثلة فقد عزاه الحافظ في \"التلخيص\" ١/ ٣٧ إلى أحمد والطبراني.\nوقال: وفيه عبيد الله بن حميد الهذلي، وهو منكر الحديث، قاله البخاري وأبو حاتم. اهـ.\nولم أجده في \"المسند\" وما في الطبراني فهو من رواية أنس التي ليس فيها الحفر كما في \"المعجم الكبير\" ٢٢/ ٧٧ (١٩٢)، وقد وجدت كلامًا للألباني في \"صحيح أبي داود\" ٢/ ٤٠٧ - ٤٠٨ يصرح فيه بعدم وجود الحديث في \"المسند\" وكذا قال محقق \"المطالب العالية\".\nوقال الحافظ في \"التلخيص\" ١/ ٣٧: إلا أن هذِه الطريق المرسلة -طريق ابن معقل- مع صحة إسنادها إذا ضمت إلى أحاديث الباب أخذت قوة.","vol":"4","page":405},{"text":"والشافعي خلافًا لأبي حنيفة (^١).\nالثالثة: إن غسالة النجاسة طاهرة، وهو أصح الأقوال عندنا، إن طهر المحل ولم تنفصل متغيرة (^٢)، فإن اختل شرط فهي نجسة (^٣).\nالرابعة: الرفق بالجاهل وتعليمه ما يلزمه من غير تعسف ولا إيذاء إذا لم يأت بالمخالفة استخفافًا أو عنادًا، فإنه - ﷺ - على خلق عظيم، وبالمؤمنين رءوف رحيم.\nالخامسة: دفع أعظم الضررين باحتمال أخفهما لقوله: \"دعوه\". وفي رواية أخرى في مسلم: \"لا تزرموه\" (^٤) أي: لا تقطعوا عليه بوله فإنه لو قطع عليه بوله لتضرر، وأصل التنجيس قد حصل فلا يزاد.\nالسادسة: قوة الوارد، وأنه يطهر إذا غلب ولم يغير.\nالسابعة: تطهير المساجد من النجاسات وتنزيهها عن الأقذار.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٣٣ - ١٣٤، \"روضة الطالبين\" ١/ ٢٨، \"الكافي \" لابن قدامة ١/ ١٩١.\n(^٢) ورد بهامش الأصل ما نصه: ولم تزد وزنًا.\n(^٣) \"البيان\" ١/ ٤٩، ٥٠.\n(^٤) انظر: \"مسلم\" برقم (٢٨٥).","vol":"4","page":406},{"text":"<span data-type='title' id=toc-365>٥٩ - باب بَوْلِ الصِّبْيَانِ</span>\n٢٢٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أُمِّ الُمؤْمِنِينَ أَنَّهَا قَالَتْ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِصَبِيٍّ، فَبَالَ عَلَى ثَوْبِهِ، فَدَعَا بِمَاءٍ فَأَتْبَعَهُ إِيَّاهُ. [٥٤٦٨، ٦٠٠٢، ٦٣٥٥ - مسلم: ٢٨٦ - فتح: ١/ ٢٣٥]\n\n٢٢٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبدِ اللهِ بْنِ عُتْبَةَ، عَنْ أُمّ قَيْسٍ بِنْتِ مِحْصَنٍ، أَنَّهَا أَتَتْ بِابْنٍ لَهَا صَغِيرٍ، لَمْ يَأْكُلِ الطَّعَامَ إلَى رَسُولِ اللهِ - ﷺ -، فَأَجْلَسَهُ رَسُولُ اللهِ - ﷺ - فِي حَجْرِهِ، فَبَالَ على ثَوْبِهِ، فَدَعَا بِمَاءٍ فَنَضَحَهُ وَلَمْ يَغْسِلْهُ. [٥٦٩٣ - مسلم: ٢٨٧ - فتح: ١/ ٣٢٦]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِصَبِيٍّ، فَبَالَ على ثَوْبِهِ، فَدَعَا بِمَاءٍ فَأَتْبَعَهُ إِيِّاهُ.\nأخبرنا عَبْدُ الله بْنُ يُوسُفَ، أنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ ابْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ أُمِّ قَيْسٍ بِنْتِ مِحْصَنٍ، أَنَّهَا أَتَتْ بِابْنٍ لَهَا صَغيرٍ، لَمْ يَأْكُلِ الطَّعَامَ إلى رَسُولِ اللهِ - ﷺ -، فَأَجْلَسَهُ رَسُولُ اللهِ - ﷺ - فِي حَجْرِهِ، فَبَالَ عَلَى ثَوْبِهِ، فَدَعَا بِمَاءٍ فَنَضَحَهُ وَلَمْ يَغْسِلْهُ.\nالكلام عليهما من أوجه:\nأحدها:\nحديث عائشة أخرجه البخاري هنا وفي الدعوات (^١) والعقيقة (^٢) والأدب (^٣).\n_________\n(^١) سيأتي برقم (٦٣٥٥) باب: الدعاء للصبيان بالبركة.\n(^٢) سيأتي برقم (٥٤٦٨) باب: تسمية المولود.\n(^٣) سيأتي برقم (٦٠٠٢) باب: وضع الصبي في الحجر.","vol":"4","page":407},{"text":"وأخرجه مسلم هنا (^١) وفي الاستئذان (^٢)، وحديث أم قيس أخرجه مسلم هنا وفي الطب (^٣)، والأربعة (^٤)، وذكر الترمذي له طرقًا (^٥) وأهمل طريق أم كرز في أحمد وابن ماجه (^٦).\nوقال الأصيلي فيما حكاه ابن بطال (^٧): انتهى آخر حديث أم قيس إلى قوله: (فنضحه)، وقوله: (ولم يغسله)، من قول ابن شهاب، وقد رواه معمر، عن ابن شهاب فقال: فنضحه ولم يزد (^٨).\n_________\n(^١) مسلم (٢٨٦) كتاب: الطهارة، باب: حكم بول الطفل …\n(^٢) مسلم (٢١٤٧) كتاب: الأدب، باب: استحباب تحنيك المولود عند ولادته بنحوه.\nوورد بهامش الأصل: من خط المصنف، النسائي وابن ماجه هنا وأبو داود في الأدب وأهمله ابن عساكر.\n(^٣) \"صحيح مسلم\" (٢٨٧) كتاب: الطهارة، باب: حكم بول الطفل الرضيع، و(٢٨٧/ ٨٦) كتاب: السلام، باب: التداوي بالعود الهندي.\n(^٤) أبو داود (٣٧٤)، الترمذي (٧١)، النسائي ١/ ١٥٧، ابن ماجه (٥٢٤).\n(^٥) وفي الباب عن علي وعائشة وزينب ولبابة بنت الحارث وأبي السمح، وابن عباس، وعبد الله بن عمرو وأبي ليلى.\n(^٦) ابن ماجه (٥٢٧)، وأحمد ٦/ ٤٢٢ (٢٧٣٧٠). ومن طريقه الطبراني في \"الكبير ٢٥/ ١٦٨ (٤٠٨) وعبد الكريم القزويني في \"تدوينه\" ٢/ ٣٥٤، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ١/ ١٠٥. كلهم من طريق أبو بكر الحنفي، عن أسامة بن زيد، عن عمرو بن شعيب، عن أم كرز الخزاعية به. وقال البوصيري في \"مصباح الزجاجة\" ١/ ٧٦ - ٧٧: هذا إسناد منقطع عمرو بن شعيب لم يسمع من أم كرز وله شاهد من حديث علي بن أبي طالب رواه أبو داود، والترمذي وقال: وفي الباب عن أم قيس وعائشة وزينب ولبابة بنت الحارث وأبي السمح وغيرهم. وصححه الألباني في \"صحيح ابن ماجه\" (٤٢٦) بما قبله، ورواه الطبراني في \"الأوسط\" من حديث عبد الله بن عمرو بن العاص ١/ ٢٥١ (٨٢٤). وقال الهيثمي في \"المجمع\" ١/ ٢٨٥: رواه الطبراني في \"الأوسط\" وإسناده حسن.\n(^٧) \"شرح ابن بطال\" ١/ ٣٣٢.\n(^٨) أخرجه عبد الرزاق في \"مصنفه\" ١/ ٣٧٩ - ٣٨٠ (١٤٨٥)، ومن طريقه أحمد في =","vol":"4","page":408},{"text":"ورواه ابن عيينة، عن ابن شهاب، فقال فيه: فَرَشَّه ولم يزد، رواه ابن أبي شيبة (^١).\nقُلْتُ: ولا يقدح في رواية مالك لصحتها وللمتابعة عليها (^٢).\nثانيها:\nالصبي المذكور في حديث عائشة يحتمل أن يكون عبد الله بن الزبير\n_________\n= \"مسنده\" ٦/ ٣٥٦ (٢٧٠٠٠)، وأبو عوانة ١/ ١٧٣ (٥٢١).\n(^١) \"المصنف\" ١/ ١١٣ (١٢٨٧) كتاب: الطهارات، باب: في بول الصبي الصغير .. والحديث رواه مسلم إثر حديث (٢٨٧) كتاب: الطهارة، باب: حكم بول الطفل الرضيع … والترمذي (٧١)، وابن ما جه (٥٢٤)، والحميدي (٣٤٦)، وأحمد ٦/ ٣٥٥، وابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٥١ (٣٢٥٣)، وابن الجارود (١٣٩)، وابن خزيمة ٤/ ١٤١ (٢٨٥)، وأبو عوانة ١/ ١٧٢ - ١٧٣ (٥١٩)، والبيهقي في \"سننه\" ٢/ ٤١٤.\n(^٢) قال الحافظ في \"الفتح\" ١/ ٣٢٧ قوله: (ولم يغسله) ادعى الأصيلي أن هذِه الجملة من كلام ابن شهاب راوي الحديث وأن المرفوع انتهى عند قوله: \"فنضحه\"\nقال: وكذلك روى معمر، عن ابن شهاب، وكذا أخرجه ابن أبي شيبة قال: \"فرشه\" لم يزد على ذلك انتهى.\nوليس في سياق معمر ما يدل على ما ادعاه من الإدراج، وقد أخرجه عبد الرزاق عنه بنحو سياق مالك لكنه لم يقل: \"ولم يغسله\" وقد قالها مع مالك الليث وعمرو بن الحارث ويونس بن يزيد كلهم عن ابن شهاب، أخرجه بن خزيمة والإسماعيلي وغيرهما من طريق ابن وهب عنهم، وهو لمسلم عن يونس وحده. نعم زاد معمر في روايته قال: قال ابن شهاب: فمضت السنة أن يرش بول الصبي ويغسل بول الجارية، فلو كانت هذِه الزيادة هي التي زادها مالك ومن تبعه لأمكن دعوى الإدراج، لكنها غيرها فلا إدراج.\nوأما ذكره عن ابن أبي شيبة فلا اختصاص له بذلك، فإن ذلك لفظ رواية ابن عيينة، عن ابن شهاب، وقد ذكرناها عن مسلم وغيره وبينا أنها غير مخالفة لرواية مالك والله أعلم.","vol":"4","page":409},{"text":"أو الحسن أو الحسين، لروايات في ذَلِكَ سقتها في تخريجي لأحاديث الرافعي فليراجع منه (^١).\nثالثها:\nأم قيس اسمها آمنة بنت وهب بن محصن، قاله السهيلي (^٢). وقال أبو عمر: اسمها جذامة (^٣).\nرابعها:\nالصبي جمعه صبيان -بضم الصاد وكسرها- الغلام من حين يولد إلى أن يبلغ (^٤).\nخامسها:\nمعنى (فَأَتْبَعَهُ إِيَّاهُ): رشَّه. وفي أخرى: فنضحه. والمعنى واحد.\nسادسها:\nالابن في حديث أم قيس لا يقع إلا على الذكر خاصة، بخلاف الولد فإنه يقع عليه وعلى الأنثى.\nسابعها:\nقولها: (لَمْ يَأْكُلِ الطَّعَامَ). هو في موضع خفض صفة لابن.\nوالطعام: ما يؤكل اقتياتًا، فيخرج ما يحنك به عند الولادة، وربما خص الطعام بالبُر، كما في حديث أبي سعيد في الفطرة. ومعنى لم يأكله: لم يستعن به ويصير له غذاء عوضًا عن الإرضاع، لا أنه لم يدخل جوفه شيء قط، فإن الصحابة كانوا يأتون بأبنائهم ليدعُوَ لهم.\n_________\n(^١) \"البدر المنير\" ١/ ٥٤٣.\n(^٢) \"الروض الأنف\" ٢/ ١٩٦.\n(^٣) \"التمهيد\" ٩/ ١٠٨.\n(^٤) \"لسان العرب\" ٧/ ٢٣٩٧ مادة: صبا.","vol":"4","page":410},{"text":"والحجر -بفتح الحاء وكسرها- لغتان مشهورتان (^١).\nثامنها:\nالنضح هو: إصابة الماء جميع موضع البول، وكذا غلبة الماء على الأصح عند أصحابنا، ولا يشترط أن ينزل عنه، ويدل عليه قولها: (فَنَضَحَهُ وَلَمْ يَغْسِلْهُ)، والغسل أن يغمره وينزل عنه، ولا يشترط العصر هنا.\nوهل النضح بالمهملة كالمعجمة أو بينهما فُرقان؟ فيه اختلاف ذكرته في \"شرح العمدة\" فراجعه (^٢).\nتاسعها: في أحكامه وفوائده:\nوأهمها: الاكتفاء بالنضح في بول الصبي، وهو مخالف للجارية في ذَلِكَ، وهو الصحيح عند أصحابنا (^٣)، وبه قَالَ أحمد (^٤).\nوخالف أبو حنيفة ومالك في المشهور عنهما، فقالا: لابد من غسلهما تسوية بينهما (^٥)، وربما حملوا النضح على الغسل، وهو ضعيف؛ لنفي الغسل والتفرقة بينهما في الحديث، وعندنا وجه أنه يكفي النضح في الجارية أيضًا (^٦) وهو مصادم للنص، وهو حديث\n_________\n(^١) انظر: \"تهذيب اللغة\" ١/ ٧٤٧، \"لسان العرب\" ٢/ ٧٨٢، \"صحيح مسلم بشرح النووي\" ٣/ ١٩٤.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٦٧٧.\n(^٣) انظر: \"المجموع\" ٢/ ٦٠٧، ٦٠٨، \"مغني المحتاج\" ١/ ٨٤، ٨٥.\n(^٤) انظر: \"الكافي\" ١/ ١٩٢، ١٩٣، \"الإقناع\" ١/ ٩٤.\n(^٥) انظر: \"تبيين الحقائق\" ١/ ٦٩، ٧٠، \"المدونة\" ١/ ٢٧، \"عارضة الأحوذي\" ١/ ٩٣، ٩٤.\n(^٦) انظر: \"روضة الطالبين\" ١/ ٣١، \"المجموع\" ٢/ ٦٠٨.","vol":"4","page":411},{"text":"علي (^١) في الفرق بينهما في السُنن.\nواختلف في السر في الفرق بينهما على أقوال كثيرة، ومنها ما ذكره ابن ماجه بإسناده إلى الشافعي أن بول الغلام (^٢) من الماء والطين، وبولها من اللحم والدم (^٣).\nوفي الحديث أيضًا: التبرك بأهل الصلاح والخير وإحضار الصبيان لهم، وسواء فيه وقت الولادة وبعدها (^٤)، وأن قليل الماء لا ينجسه قليل\n_________\n(^١) رواه أبو داود (٣٧٨) كتاب: الطهارة، باب: بول الصبي يصيب الثوب.\nبلفظ: \"يغسل من بول الجارية، وينضح من بول الغلام\".\nورواه الترمذي (٦١٠)، وابن ماجه (٥٢٥)، وابن خزيمة ١/ ١٤٣، ١٤٤ (٢٨٤)، وقال الترمذي: حسن صحيح. وقال الألباني في \"صحيح أبي داود\" (٤٠٣): إسناده صحيح على شرط مسلم.\n(^٢) ورد بهامش الأصل ما نصه: يغسل من بول الجارية ويرش من بول غلام رووه خلا النسائي وابن حبان والحاكم وحسنه الترمذي من رواية أبي السمح مالك وقيل: إياد والحاكم وقال صحيح وقال [....] انتهى -يعني: كلام المصنف- في تخريج أحاديث الرافعي له.\n(^٣) \"سنن ابن ماجه\" عقب حديث (٥٢٥).\nوقال ابن القيم ﵀ في \"إعلام الموقعين\" ٢/ ٧٨، ٧٩:\nوالفرق بين الصبي والصبية من ثلاثة أوجه:\nأحدها: كثرة حمل الرجال والنساء للذكر، فتعم البلوى ببوله، فيشق عليه غسله.\nوالثاني: أن بوله لا ينزل في مكان واحد، بل ينزل متفرقًا ها هنا وها هنا، فيشق غسل ما أصابه كله، بخلاف بول الأنثى.\nالثالث: أن بول الأنثى أخبث وأنتن من بول الذكر، وسببه حرارة الذكر ورطوبة الأنثى؛ فالحرارة تخفف من نتن البول وتذيب منها ما لا يحصل مع الرطوبة، وهذِه معان مؤثرة يحسن اعتبارها في الفرق.\n(^٤) قال الشيخ سليمان بن عبد الله بن محمد بن عبد الوهاب في \"تيسير العزيز الحميد\" ١/ ١٥٣ - ١٥٤. =","vol":"4","page":412},{"text":"النجاسة إذا غلب عليها، وأن التطهير لا يفتقر إلى إمرار اليد، وإنما المقصود الإزالة ووجوب غسل بول الصبي إذا طعم، ولا خلاف فيه، والندب إلى حمل الآدمي وما يعرض لبنيه، وجبر قلوب الكبار بإكرام أطفالهم وإجلاسهم في الحجر وعلى الركبة ونحو ذلك.\n_________\n= تنبيه: ذكر بعض المتأخرين أن التبرك بآثار الصالحين مستحب كشرب سؤرهم، والتمسح بهم أو بثيابهم، وحمل المولود إلى أحد منهم ليحنكه بتمرة حتى يكون أول ما يدخل جوفه ريق الصالحين، والتبرك بعرقهم ونحو ذلك.\nوقد أكثر من ذلك أبو زكريا النووي في \"شرح مسلم\" في الأحاديث التي فيها أن الصحابة فعلوا شيئًا من ذلك مع النبي - ﷺ -، وظن أن بقية الصالحين في ذلك كالنبي - ﷺ -، وهذا خطأ صريح لوجوه:\nمنها عدم المقارنة فضلًا عن المساواة للنبي - ﷺ - في الفضل والبركة. ومنها عدم تحقق الصلاح، فإنه لا يتحقق إلا بصلاح القلب، وهذا أمر لا يمكن الإطلاع عليه إلا بنص كالصحابة الذين أثنى الله عليهم ورسوله، أو أئمة التابعين، أو من شهر بصلاح ودين كالأئمة الأربعة ونحوهم الذين تشهد لهم الأمة بالصلاح، وقد عدم أولئك، أما غيرهم فغاية الأمر أن نظن أنهم صالحون فنرجو لهم.\nومنها أنا لو ظننا صلاح شخص فلا نأمن أن يختم الله له بخاتمة سوء، والأعمال بالخواتيم فلا يكون أهلًا للتبرك بآثاره.\nومنها أن الصحابة لم يكونوا يفعلون ذلك مع غيره لا في حياته، ولا بعد موته، ولو كان خيرًا لسبقونا إليه فلا فعلوه مع أبي بكر وعمر وعثمان وعلي، ونحوهم من الذين شهد لهم النبي - ﷺ - بالجنة، وكذلك التابعون فهلَّا فعلوه مع سعيد بن المسيب، وعلي بن الحسين وأويس القرني، والحسن البصري، ونحوهم ممن يقطع بصلاحهم. فدل أن ذلك مخصوص بالنبي - ﷺ -.\nومنها أن فعل هذا مع غيره - ﷺ -، لا يؤمن أن يفتنه، وتعجبه فسه فيورثه العجب والكبر والرياء، فيكون هذا كالمدح في الوجه بل أعظم. اهـ.","vol":"4","page":413},{"text":"<span data-type='title' id=toc-366>٦٠ - باب البَول قَائِمًا وَقَاعِدًا</span>\n٢٢٤ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِل، عَنْ حُذَيْفَةَ قَالَ: أَتَى النَّبِيُّ - ﷺ - سُبَاطَةَ قَوْمٍ فَبَالَ قَائِمًا، ثُمَّ دَعَا بِمَاءٍ، فَجِئْتُهُ بِمَاءٍ فَتَوَضَّأَ. [٢٢٥، ٢٢٦، ٢٤٧١ - مسلم: ٢٧٣ - فتح: ١/ ٣٢٨]\nحَدَّثَنَا آدَمُ، ثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ قَالَ: النَّبِيُّ - ﷺ - سُبَاطَةَ قَوْمٍ فَبَالَ قَائِمًا، ثُمَّ دَعَا بِمَاءٍ، فَجِئْتُهُ بِمَاءٍ فَتَوَضَّأَ به.\nكذا ترجم على القاعد والقائم ولم يذكر إلا القائم، وكأنه يقول: إذا جاز قائمًا فقاعدًا أجوز لأنه أمكن. ثم قَالَ:","vol":"4","page":414},{"text":"<span data-type='title' id=toc-367>٦١ - باب البَوْلِ عِنْدَ صَاحِبِهِ وَالتَّسَتُّرِ بِالْحَائِطِ</span>\n٢٢٥ - حَدَّثَنَا عُثْمَان بْنُ أَبِي شَيْبَةَ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ قَالَ: رَأَيْتُنِي أَنَا وَالنَّبِيُّ - ﷺ - نَتَمَاشَى، فأاَتَى سُبَاطَةَ قَوْمٍ خَلْفَ حَائِطٍ، فَقَامَ كَمَا يَقُومُ أَحَدُكُمْ فَبَالَ، فَانْتَبَذْتُ مِنْهُ، فَأَشَارَ إِلَيَّ فَجِئْتُهُ، فَقُمْتُ عِنْدَ عَقِبِهِ حَتَّى فَرَغَ. [انظر: ٢٢٤ - مسلم: ٢٧٣ - فتح: ١/ ٣٢٩]\nحَدَّثنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، ثنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ رَأَيْتُنِي أَنَا وَالنَّبِيُّ - ﷺ - نتَمَاشَى، فَأَتَى سُبَاطَةَ قَوْمٍ خَلْفَ حَائِطٍ، فَقَامَ كَمَا يَقُومُ أَحَدُكُمْ فَبَالَ، فَانْتَبَذْتُ مِنْهُ، فَأَشَارَ إِلَيَّ فَجِئْتُهُ، فَقُمْتُ عِنْدَ عَقِبِهِ حَتَّى فَرَغَ.","vol":"4","page":415},{"text":"<span data-type='title' id=toc-368>٦٢ - باب البَوْلِ عِنْدَ سُبَاطَةِ قَوْمٍ</span>\n٢٢٦ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ قَالَ: كَانَ أَبُو مُوسَى الأَشْعَرِيُّ يُشَدِّدُ فِي البَوْلِ، ويَقُولُ: إِنَّ بَنِي اِسْرَائِيلَ كَانَ إِذَا أَصَابَ ثَوْبَ أَحَدِهِمْ قَرَضَهُ. فَقَالَ حُذَيْفَةُ: لَيْتَهُ أَمْسَكَ، أَتَى رَسُولُ اللهِ - ﷺ - سُبَاطَةَ قَوْمٍ فَبَالَ قَائِمًا. [انظر: ٢٢٤ - مسلم:٢٧٣ - فتح: ١/ ٢٣٩]\nحَدَّثنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، ثنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ قَالَ: كَانَ أَبُو مُوسَى الأَشْعَرِيُّ يُشَدِّدُ فِي البَوْلِ، وَيَقُولُ: إِنَّ بَنِي إِسْرَائيلَ كَانَ إِذَا أَصَابَ ثَوْبَ أَحَدِهِمْ قَرَضَهُ. فَقَالَ حُذَيْفَةُ: لَيْتَهُ أَمْسَكَ، أَتَى رَسُولُ اللهِ - ﷺ - سُبَاطَةَ قَوْمٍ فَبَالَ قَائِمًا.\nالكلام على ذَلِكَ من وجوه:\nأحدها:\nهذا الحديث أخرجه في المظالم (^١)، وأخرجه مسلم (^٢) والأربعة هنا أيضًا (^٣).\nوأبو وائل اسمه شقيق بن سلمة أسدي مشهور، وانفرد أبو داود (^٤)\n_________\n(^١) سيأتي برقم (٢٤٧١) الوقوف والبول عند سباطة قوم.\n(^٢) \"صحيح مسلم\" (٢٧٣) كتاب: الطهارة، باب: المسح على الخفين.\n(^٣) أبو داود (٢٣)، الترمذي (١٣)، النسائي ١/ ١٩، ابن ماجه (٣٠٥).\n(^٤) قلت: بل أخرج له أيضًا الترمذي وابن ماجه كما ذكره المزي في \"تهذيب الكمال\" ١٤/ ٣٢٣ - ٣٢٤ في ترجمة عبد الله بن بحير. وقد وقفت له على حديثين في الترمذي برقم (٢٣٠٨)، (٣٣٣٣) وعند ابن ماجه وقفت على حديث له برقم (٤٢٦٧) وننبه بأن بعض طبعات \"جامع الترمذي\" جعلته عبد الله بن بُجَير وهو خطأ: إذ أن عبد الله بن بجير لم يروي له إلا أبو داود في \"المراسيل\". وقد ذكر ابن الملقن مرة أخرى أن أبا داود انفرد بأبي وائل عبد الله بن بحير عند شرحه لحديث (٢٩٧).","vol":"4","page":416},{"text":"بأبي وائل القاص عبد الله بن بَحير (^١) وليس في الكتب الستة غير هذين بهذِه الكنية، وصرح الحميدي في \"مسنده\" سماع الأعمش إياه من أبي وائل (^٢)، وكذا أحمد بن حنبل (^٣).\nوقال الدارقطني: رواه عاصم بن بَهْدَلة وحماد بن أبي سليمان، عن أبي وائل، عن المغيرة وهو خطأ (^٤).\nوقال الترمذي وجماعة من الحفاظ فيما حكاه البيهقي: حديث الأعمش ومنصور، عن أبي وائل، عن حذيفة أصح من رواية عاصم وحماد (^٥).\nوجمع ابن خزيمة بينهما في الحديث، وساق حديث حماد وعاصم (^٦)، ورواه ابن ماجه من حديث عاصم، عن أبي وائل، عن المغيرة (^٧)، وعن عاصم عن المغيرة بإسقاط أبي وائل (^٨).\n_________\n(^١) عبد الله بن بحير بن ريسان المراداي أبو وائل القاص اليماني الصنعاني والد يحيى بن عبد الله. وثقه بن معين. وقال على بن المديني: سمعت هشام بن يوسف وسئل عن عبد الله بن بحير القاص الذي روى عن هانئ مولى عثمان. فقال: كان يتقن ما يسمع. وذكره ابن حبان في \"الثقات\" روى له أبو داود، والترمذي، وابن ماجه. وانظر ترجمته في: \"الجرح والتعديل\" ٥/ ١٥ (٦٩). و\"ثقات ابن حبان\" ٨/ ٣٣١. و\"تهذيب الكمال\" ١٤/ ٣٢٣ (٣١٧٤).\n(^٢) \"مسند الحميدي\" ١/ ٤٠٩ (٤٤٧). وإسناده: حدثنا سفيان، قال: حدثنا الأعمش، قال سمعت أبا وائل يقول: سمعت حذيفة\n(^٣) \"مسند أحمد\" ٥/ ٣٨٢. وإسناده: ثنا سفيان ثنا الأعمش، ثنا شقيق عن حذيفة، ٥/ ٤٠٢ وإسناده: ثنا يحيى بن سعيد، عن الأعمش حدثني شقيق عن حذيفة.\n(^٤) \"علل الدارقطني\" ٧/ ٩٥ (١٢٣٤).\n(^٥) \"سنن الترمذي\" (١٣)، \"سنن البيهقي الكبرى\" ١/ ١٠١.\n(^٦) \"صحيح ابن خزيمة\" ١/ ٣٧ (٦٣).\n(^٧) \"سنن ابن ماجه\" (٣٠٦).\n(^٨) لم أقف على هذِه الطريق عند ابن ماجه ولم يذكرها المزي في \"تحفة الأشراف\".","vol":"4","page":417},{"text":"ثانيها:\nالسُّباطة -بضم السين وفتح الباء الموحدة (^١) -: الموضع الذي يرمى فيه التراب ونحوه يكون بفناء الدور مرفقًا لأهلها، ويكون ذَلِكَ في الغالب سهلًا فلا يرد على بائله. وقيل: إنها الكناسة نفسها (^٢).\nثالثها:\nكانت هذِه السباطة بالمدينة كما ذكره محمد بن طلحة بن مصرف عن الأعمش.\nرابعها:\nبوله - ﷺ - في هذِه السباطة يحتمل أوجهًا:\nأظهرها: أنهم كانوا يؤثرون ذَلِكَ، ولا يكرهونه بل يفرحون به، ومن كان هذا حاله جاز البول في أرضه والأكل من طعامه، بل كانوا يستشفون به، بل ورد أن الأرض تبتلع ما يخرج منه ويفوح له رائحة طيبة (^٣).\n_________\n(^١) ورد بهامش الأصل: لا حاجة إلى تقييد الباء بالفتح لأنه لا يكون قبل الألف إلا مفتوح.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٢/ ٣٣٥، \"مسلم بشرح النووي\" ٣/ ١٦٥، \"لسان العرب\" ٤/ ١٩٢٢ مادة: (سبط).\n(^٣) روى هذا الخبر ابن سعد في \"الطبقات\" ١/ ١٧٠ - ١٧١ من طريق الفضل بن إسماعيل، عن عنبسة، عن محمد بن زاذان، عن أم سعد، عن عائشة: بلفظ: \"قلت يا رسول الله تأتي الخلاء منك شيء من الأذى! فقال: \"أوما علمت يا عائشه أن الأرض تبتلع ما يخرج من الأنبياء فلا يرى منه شيء\"\nومن نفس الطريق أخرجه الطبراني في \"الأوسط\" ٨/ ٢١ (٧٨٣٥)، وأبو نعيم في \"دلائل النبوة\" (٣٦٤) بنحوه.\nومن طريق ليلى مولاة عائشة عنها، أخرجه أبو نعيم في \"أخبار أصبهان\" ١/ ١٧٦ بنحو ما أخرجه ابن سعد وبزيادة \"وأجد رائحة المسك\". =","vol":"4","page":418},{"text":"ثانيها: أنها كانت مواتًا مباحة لا اختصاص لهم بها، وكانت بفناء دورهم للناس كلهم، فأضيفت إليهم؛ لقربها منهم، فإضافتها إضافة اختصاص لا ملك.\nثالثها: أن يكونوا أذنوا في ذَلِكَ إما صريحًا أو دلالة.\nخامسها:\nروى وكيع، عن زائدة، عن زكريا، عن عبد العزيز أبي عبد الله، عن مجاهد: ما بال - ﷺ - قائمًا إلا مرة واحدة في كثيب أعجبه (^١). وهذا الحديث يرده.\nسادسها:\nالمعروف من عادته عليه أفضل الصلاة والسلام البعد في المذهب. وأما بوله في هذِه السباطة؛ فلأنه - ﷺ - كان من الشغل بأمور المسلمين\n_________\n= ومن طريق حسين بن علوان، عن هشام بن عروة، عن عروة، عن عائشة. وقال: - ﷺ - لهذِه الأحاديث كلها أصول -يقصد أحاديث حسين بن علوان- إلا حديث السخاء، فإنه يعرف من حديث الأعرج، عن أبي هريرة. ورواه البيهقي في \"دلائل النبوة\" ٦/ ٧٠ وقال: فهذا من موضوعات الحسين بن علوان لا ينبغي ذكره ففي الأحاديث الصحيحة والمشهورة في معجزاته كفاية عن كذب ابن علوان.\nورواه أيضًا الخطيب في \"تاريخ بغداد\" ٨/ ٦٢ ونقل تضعيف أئمة الجرح والتعديل للحسين بن علوان. وأخرجه ابن الجوزي في \"العلل\" من طريقين عن هشام بن عروة وقال: هذا لا يصح.\nأما الطريق الأول: ففيه الحسين بن علوان كذبه أحمد ويحيى، وقال النسائي وأبو حاتم والدارقطني: متروك الحديث. وقال ابن عدي: كان يضع الحديث.\nوأما الطريق الثاني: فقال الدارقطني: تفرد به محمد بن حسان، قال أبو حاتم الرازي: كان كذابًا.\n(^١) رواه ابن أبي شيبة ١/ ١١٦ (١٣٢٠). وفيه: وكيع عن زكريا عن عبد العزيز …","vol":"4","page":419},{"text":"والنظر في مصالحهم بالمحل المعروف، فلعله طال عليه المجلس حتى حضره البول فلم يمكن التباعد، ولو أبعد لتضرر، وارتاد السباطة لدمثها، وقام حذيفة بقربه؛ ليستره عن الناس.\nسابعها:\nفي سبب بوله - ﷺ - قائمًا أوجه:\nأحدها: أن العرب كانت تستشفي لوجع الصلب به، فلعل ذَلِكَ كان به (^١).\nثانيها: أنه فعل ذلك لجرح كان بمأبضه، والمأبض باطن الركبة.\nورواه الحاكم في \"مستدركه\"، وقال: رواته كلهم ثقات (^٢). وفيه نظر لا جرم ضعفه البيهقي وغيره (^٣).\nثالثها: أنه لم يجد مكانًا للقعود فاضطر إلى القيام؛ لكون الطرف الذي يليه من السباطة كان عاليًا مرتفعًا.\nرابعها: أنه فعل ذَلِكَ؛ لأنها حالة يؤمن فيها خروج الحدث من السبيل الآخر، بخلاف القعود.\nومنه قول عمر - ﵁ -: البول قائما أحصن للدبر (^٤).\n_________\n(^١) حكاه البيهقي ١/ ١٠١ عن الشافعى.\n(^٢) \"المستدرك\" ١/ ١٨٢ عن الأعرج، عن أبي هريرة أن النبي - ﷺ - بال قائمًا من جرح كان بمأبضه ثم قال: هذا حديث صحيح تفرد به حماد بن غسان ورواته كلهم ثقات. وتعقبه الذهبي بقوله: في إسناده حماد ضعفه الدارقطني. اهـ بتصرف.\n(^٣) \"سنن البيهقي الكبرى\" ١/ ١٠١. حيث قال: حديث لا يثبت مثله. وقال النووي في \"شرح صحيح مسلم\" ٣/ ١٦٥: ضعيف. وقد رواه الخطابي في \"معالم السنن\" ١/ ١٨. وقال الذهبي في \"المهذب\" ١/ ١١٠: قلت: هذا منكر.\n(^٤) رواه ابن المنذر في \"الأوسط\" ١/ ٣٢٢. والبيهقي في \"سننه\" ١/ ١٠٢. وعزاه الحافظ في \"الفتح\" ١/ ٣٣٠، والهندي في \"كنز العمال\" (٢٧٢٤٤) لعبد الرزاق.","vol":"4","page":420},{"text":"خامسها: أنه فعله لبيان الجواز، وعادته المستمرة القعود، دليله حديث عائشة: من حدثكم أنه - ﷺ - كان يبول قائمًا فلا تصدقوه، ما كان يبول إلا قاعدًا. رواه أحمد والترمذي والنسائي وابن ماجه بإسناد جيد، لا جرم صححه ابن حبان والحاكم وقال: على شرط البخاري ومسلم.\nوقال الترمذي: إنه أحسن شيء في الباب وأصح (^١).\nسادسها: لعله كانت في السباطة نجاسات رطبة، وهي رخوة،\n_________\n(^١) رواه الترمذي (١٢)، وقال: حديث عائشة أحسن شيء في هذا الباب، والنسائي ١/ ٢٦، وابن ماجه (٣٠٧)، وأحمد ٦/ ١٣٦، وابن حبان ٤/ ٢٧٨ (١٤٣٠)، والحاكم في \"المستدرك\" ١/ ١٨٥، وقال صحيح على شرطهما ولم يخرجاه، وكأنهما تركاه لما رأياه معارضًا لخبر حذيفة. ووافقه الذهبي، وقال في \"المهذب\" ١/ ١١١: سنده صحيح، ورواه أيضًا أبو نعيم في \"أخبار أصبهان\" ١/ ٢٩٦، والبيهقي في \"سننه\" ١/ ١٠١ - ١٠٢.\nوقال السيوطي في \"شرحه لسنن النسائي\" ١/ ٢٦ - ٢٧ وكذا السندي في \"حاشيته\" ١/ ٢٦ - ٢٧. أخرجه الترمذي وقال: أنه أحسن شيء في هذا الباب وأصح، والحاكم وقال: صحيح على شرط الشيخين.\nوقال الشيخ ولي الدين: هذا الحديث فيه لين؛ لأن فيه شريكًا القاضي، وهو متكلم فيه بسوء الحفظ، وقول الترمذي أنه أصح شيء في الباب لا يعني تصحيحه، ولذلك قال ابن القطان: إنه لا يقال فيه صحيح، وتساهل الحاكم في التصحيح معروف، وكيف يكون على شرطهما مع أن البخاري لم يخرج لشريك بالكلية، ومسلم خرج له استشهادًا لا احتجاجًا وحديث حذيفة أصح منه؟. اهـ.\nوقال أبو حاتم ابن حبان في \"صحيحه\" ٤/ ٢٧٨: هذا الخبر يوهم غير المتبحر في صناعة الحديث أنه مضاد لخبر حذيفة وليس كذلك.\nوقد صحح الحديث الألباني في \"السلسلة الصحيحة\" (٢٠١) بمتابعة سفيان الثوري لشريك، عن المقدام كما عند أبي عوانة والبيهقي وأحمد وغيرهم وأشار إلى وهم العراقي، ومن بعده السيوطي والسندي وغيرهم.","vol":"4","page":421},{"text":"فخشي أن يتطاير عليه، أبداه المنذري.\nوقد يقال: القائم أجدر بهذِه الخشية من القاعد، واعلم أن بعضهم ادعى نسخ حديث حذيفة بعائشة.\nقَالَ أبو عوانة في \"صحيحه\" بعد أن أخرجه بلفظ: ما بال قائمًا منذ أنزل عليه القرآن. حديث حذيفة منسوخ بهذا (^١).\nوقال الحاكم في \"مستدركه\" بعد أن أخرجه بلفظ: ما رأى أحد النبي - ﷺ - يبول قائمًا منذ أنزل عليه القرآن: الذي عندي أنهما لما اتفقا على حديث حذيفة وجدا حديث عائشة معارضًا له تركاه (^٢) -ولك أن تقول: إنه غير معارض؛ لأن عائشة أخبرت بما شاهدت ونفت ما علمت وذلك الأغلب من حاله، ثم المثبت مقدم على النافي (^٣)، ثم حذيفة من الأحدثين، فكيف يتجه النسخ؟!\nثامنها:\nروي في النهي عن البول قائمًا أحاديث لا تثبت، وحديث عائشة السالف ثابت.\nومن الأحاديث الضعيفة حديث جابر: نهى رسول الله - ﷺ - الرجل أن يبول قائمًا (^٤). وسبب ضعفه عدي بن الفضل راويه.\n_________\n(^١) \"مسند أبي عوانة\" ١/ ١٩٦ (٥٠٤).\n(^٢) \"المستدرك\" ١/ ١٨٥.\n(^٣) ورد بهامش الأصل ما نصه: من خط المصنف، وروى ابن ماجه، عن سفيان بن سعيد: الرجل أعلم بهذا من المرأة.\n(^٤) رواه ابن ماجه (٣٠٩)، وابن عدي في \"الكامل\" ٧/ ٩٤ ترجمة (١٥٤٠)، وابن شاهين في \"ناسخه\" (٣٨٥)، والبيهقي ١/ ١٠٢. وقال البوصيري: في \"مصباح الزجاجة\" ١/ ٤٥: إسناد جابر ضعيف لاتفاقهم على ضعف عدي بن الفضل، وقال الألباني في \"ضعيف ابن ماجه\" (٦٤): ضعيف جدًا.","vol":"4","page":422},{"text":"وحديث بريدة مرفوعًا: \"ثلاث من الجفاء: أن يبول الرجل قائمًا\" الحديث. قَالَ الترمذي: غير محفوظ (^١). لكن البزار أخرجه بسند جيد (^٢).\nوحديث عمر: رآني رسول الله - ﷺ - وأنا أبول قائمًا فقال: \"يا عمر، لاتبل قائمًا\" فما بلت قائمًا بعد (^٣).\nقَالَ الترمذي: إنما رفعه عبد الكريم، وهو ضعيف.\nوروى عبيد الله، عن نافع، عن ابن عمر قَالَ: قَالَ عمر: ما بلت قائمًا منذ أسلمت (^٤).\n_________\n(^١) ذكره عقب الرواية (١٢) كتاب: الطهارة، باب: البول قاعدًا.\n(^٢) رواه البزار كما في \"كشف الأستار\" ١/ ٢٦٦ (٥٤٧)، والطبراني في \"الأوسط\" ٦/ ١٢٩ (٥٩٩٨). وذكره البخاري في \"التاريخ الكبير\" ٣/ ٤٩٥، ٤٩٦ ترجمة (١٦٥٤) بلفظ: \"أربع من الجفاء … \".\n(^٣) رواه ابن ماجه (٣٠٨)، والحاكم ١/ ١٨٥، والبيهقي ١/ ١٠٢.\nوقال البوصيري في \"الزوائد\" ١/ ٤٥: عبد الكريم مجمع على تضعيفه، وفد تفرد بهذا الخبر وعارضه خبر عبيد الله بن عمر العمري الثقة المأمون المجمع على تثبته، ولا يغتر بتصحيح ابن حبان لهذا الخبر من طريق هشام بن يوسف، عن ابن جريج، عن نافع، عن ابن عمر فإنه قال بعده: أخاف أن يكون ابن جريج لم يسمعه من نافع، وقد صح ظنه فإن ابن جريج إنما سمعه من ابن أبي المخارق كما ثبت في رواية ابن ماجه هذِه ورواية الحاكم في \"المستدرك\" واعتذر عن تخريجه أئمة إنما أخرجه في المتابعات.\nوحديث عبيد الله العمري أخرجه أبو بكر بن أبي شيبة في \"مصنفه\" والبزار في \"مسنده\" وحديث بريدة أخرجه البخاري في \"تاريخه\" والبزار في \"مسنده\" ورجاله رجال ثقات إلا أنه معلول. اهـ.\nوقال ابن المنذر في \"الأوسط\": لا يثبت لأن الذي رواه عبد الكريم أبو أمية، قال يحيى بن معين: عبد الكريم البصري ضعيف … إلخ. ١/ ٣٣٧ - ٣٣٨، وقال الألباني في \"ضعيف ابن ماجه\" (٦٣): ضعيف.\n(^٤) رواه ابن أبي شيبة ١/ ١١٦ (١٣٢٤)، والبزار كما في \"كشف الأستار\" ١/ ١٣٠ (٢٤٤)، وقال الهيثمي: في \"مجمع الزوائد\" ١/ ٢٠٦: رواه البزار ورجاله ثقات.","vol":"4","page":423},{"text":"وهذا أصح منه (^١).\nوأما ابن حبان فأخرجه في \"صحيحه\" وقال: أخاف أن يكون ابن جريج لم يسمعه من نافع (^٢).\nوقال الكرابيسي في كتاب \"المدلسين\": روى الأعمش، عن زيد بن وهب، أنه رأى عمر بال قائمًا، فخالف رواية الحجازيين.\nوقال ابن المنذر: ثبت أن عمر (^٣) وابنه (^٤) وزيد بن ثابت (^٥) وسهل بن سعد (^٦) بالوا قيامًا. قَالَ: وروي ذَلِكَ عن علي (^٧)\n_________\n(^١) \"جامع الترمذي\" عقب حديث (١٢).\n(^٢) \"صحيح ابن حبان\" ٤/ ٢٧١، ٢٧٢ عقب الرواية (١٤٢٣).\n(^٣) رواه ابن أبي شيبة في \"مصنفه\" ١/ ١١٥ (١٣١٠)، وابن المنذر في \"الأوسط\" ١/ ٣٣٤.\n(^٤) رواه مالك في \"الموطأ\" ١/ ٦٤ برواية يحيى، وابن أبي شيبة في \"المصنف\" ١/ ١١٥ (١٣١٣)، وابن المنذر في \"الأوسط\" ١/ ٣٣٥.\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ١/ ١١٥ (١٣١٢)، وابن المنذر في: \"الأوسط\" ١/ ٣٣٥.\n(^٦) رواه ابن أبي شيبة في \"مسنده\" ١/ ٩٥ (١١٢)، والروياني في \"مسنده\" ٢/ ١٩٤ (١٠٢٥)، وابن خزيمة في \"صحيحه\" ١/ ٣٦، ورواه الطبراني ٦/ ١٤٧ (٥٨٠١)، ٦/ ١٥٣ (٥٨٢٢)، ٦/ ١٧١ (٥٨٩٥) من طرق عن أبي حازم به، ورواه ابن السكن في \"الحروف\" وكذا القاضي أبو الطاهر الذهلي كما في \"الإمام\" لابن دقيق العيد ٢/ ١٢١ وقال ابن دقيق العيد: وهذا إسناد على شرط الشيخين، فيعقوب الدورقي وعبد العزيز وأبوه مخرج لهم في الصحيحين، وشيوخ ابن السكن فيهم غير واحد من الثقات أو كلهم ثقات. اهـ. ثم حسن طريق أبي الطاهر الذهلي. وقال البوصيري في \"الإتحاف\" ١/ ٢٧٧: إسناد صحيح رجاله ثقات، وقال ابن حجر في \"المطالب العالية\" ٢/ ١٧٦: إسناده صحيح.\n(^٧) رواه عبد الرزاق في \"المصنف\" ١/ ٢٠١ بلفظ: \"رأيت عليًّا بال وهو قائم حتى أرغى … \"، ومسدد في \"مسنده\" كما في \"الإتحاف\" ١/ ٢٧٧، \"المطالب العالية\" ٢/ ١٧٣، وابن أبي شيبة في \"مصنفه\" ١/ ١١٥ (١٣١١)، وابن المنذر في =","vol":"4","page":424},{"text":"وأنس (^١) وأبي هريرة (^٢).\nوفعل ذَلِكَ ابن سيرين وعروة بن الزبير (^٣).\nوكرهه ابن مسعود، والشعبي وإبراهيم بن سعد، وكان ابن سعد لا يجيز شهادة من بال قائمًا (^٤)، ولم يبلغه الحديث، كما قَالَ الداودي في \"شرحه\".\nقَالَ: وفيه قول ثالث أنه إن كان في مكان يتطاير إليه من البول شيء فمكروه، وإن كان لا يتطاير فلا بأس به، وهذا قول مالك (^٥).\nقَالَ ابن المنذر: والبول جالسًا أحب إليَّ، وقائمًا مباح، وكل ذَلِكَ ثبت عنه - ﷺ - (^٦).\n_________\n= \"الأوسط\" ١/ ٣٣٥، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٦٨، والبيهقي في \"سننه\" ١/ ٢٨٨، وابن دقيق العيد في \"الإمام\" ٢/ ٢٠٩، وقال البوصيري في \"الإتحاف\" ١/ ٢٧٧: هذا إسناد حسن. ورواه ابن سعد في \"الطبقات\" ٦/ ٢٤١ دون لفظة: \"قائم\" وكذا الخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٣٧٣. كلهم عن أبي ظبيان يقول: \"رأيت عليًّا يبول قائمًا … \". ورواه ابن سعد أيضًا في \"الطبقات\" ٦/ ٢٤١ عن مالك بن الجون قال: \"رأيت عليًّا جالسًا فبال .. \".\n(^١) رواه ابن أبي شيبة في \"المسند\" كما في \"المطالب العالية\" ١/ ١٧٥ بلفظ: \"أن أنسًا - ﷺ - أتى المهراس فبال قائمًا ثم توضأ ومسح على خفيه، ثم توجه إلى المسجد … \". والبخاري في \"التاريخ الكبير\" ٤/ ٦٧ - ٦٨ مختصرًا، والضياء في \"المختارة\" ٦/ ١٤٤ (٢١٣٩).\n(^٢) رواه مسدد كما في \"الإتحاف\" ١/ ٢٧٦، قال: ثنا يحيى، عن عمران بن حدير، عن رجل من أخوال المحرر بن أبي هريرة: أنه رأى أبا هريرة بال قائمًا، وعليه موردتان، فدعا بماء فغسل ما هنالك، وابن أبي شيبة في \"المصنف\" ١/ ١١٥ (١٣١٤). قال: حدثنا معاذ بن معاذ، عن عمران بن حدير به. وقال البوصيري في \"الإتحاف\" ١/ ٢٧٦ - ٢٧٧: هذا إسناد ضعيف لجهالة تابعيه.\n(^٣) \"الأوسط\" ١/ ٣٣٣، ٣٣٤.\n(^٤) \"الأوسط\" ١/ ٣٣٥، ٣٣٦.\n(^٥) انظر: \"المدونة\" ١/ ٣٣٨.\n(^٦) \"الأوسط\" ١/ ٣٣٨.","vol":"4","page":425},{"text":"وقال أصحابنا: يكره قائما كراهة تنزيه دون عذر (^١).\nتاسعها:\nقوله: (ثُمَّ دَعَا بِمَاءٍ). فيه جواز الاستعانة في العبادات.\nوقوله: (فَتَوَضَّأَ به). إن كان المراد به الوضوء الشرعي ففيه الاستعانة بإحضار الماء للطهارة، ومطلوبية الوضوء عقب الحدث حتى يكون على طهارة، وإن كان المراد بالوضوء الاستنجاء ففيه رد على من منعه بالماء، وقد سلف ما فيه.\nعاشرها:\nمعنى (انْتَبَذْتُ مِنْهُ) تأخرت عنه بعيدًا، وفَعَل حذيفة ذَلِكَ تأدبًا معه، لأنها حالة تخفِّي ويستحَيى منها.\nحادي عشرها:\nقوله: (فَأَشَارَ إِلَيَّ فَجِئْتُهُ). وفي رواية فقال: \"ادنه\" (^٢). قد يستدل به على جواز التكلم عند قضاء الحاجة، إلا أن يئول القول على الإشارة، إنما اسْتَدْنَاه ليستتر به عن أعين الناس، ولكونها حالة يستخفي فيها ويُسْتَحَى منها عادة كما سلف، وكلانت الحاجة بولًا يؤمن معه من الحدث الآخر، فلهذا استدناه.\nوجاء في حديث آخر أنه قَالَ: \"تنح\" لكونه كان قاعدًا ويحتاج إلى الحدثين جميعًا.\nولهذا قَالَ بعض العلماء في هذا الحديث: من السنة القرب من البائل إذا كان قائمًا، وإن كان قاعدًا فالسنة الإبعاد عنه، وقال\n_________\n(^١) انظر: \"البيان\" ١/ ٢٠٩، \"المجموع\" ٢/ ١٠٠.\n(^٢) رواها مسلم (٢٧٣) كتاب: الطهارة، باب: المسح على الخفين.","vol":"4","page":426},{"text":"إسحاق بن راهويه: لا ينبغي لأحد يتقرب من الرجل يتغوط أو يبول جالسًا، لقوله: \"تنح فإن كل بائلة تفيخ\" ويروى: تفيس (^١).\nثاني عشرها:\nمقصود حذيفة بقوله: (لَيْتَهُ أَمْسَكَ). أنَّ هذا التشديد خلاف السنة، فإنه - ﷺ - بال قائمًا، ولا شك في كون القائم يتعرض للرشاش فلم يتكلف إلى هذا الاحتمال، ولا تكلف البول في قارورة، كما كان يفعله أبو موسى (^٢).\nثالث عشرها:\nقوله: (كَانَ إِذَا أَصَابَ ثَوْبَ أَحَدِهِمْ قَرَضَهُ). وفي رواية: إذا أصاب جلد أحدهم بول قرضه (^٣) -يعني: بالجلد التي كانوا يلبسونها، كما قاله القرطبي.\nقال وحمله بعض مشايخنا على ظاهره، وأن ذَلِكَ من الإصر الذي حملوه. وقرضه: أي: قطعه (^٤).\nرابع عشرها: في فوائده مختصرة:\nفيه: جواز البول قائمًا، وقرب الإنسان من البائل، وطلب البائل من صاحبه الذي يسدل عليه القرب منه؛ ليستره، واستحباب التستر، وجواز البول بقرب الديار والاستعانة كما سلف، وكراهة مدافعة البول إذا قلنا إن البول في السباطة لذلك، وكراهة الوسوسة، وتقديم أعظم المصلحتين ودفع أعظم المفسدتين، وخدمة العَالِم، والتسهيل على هذِه الأمة،\n_________\n(^١) انظر: \"شرح ابن بطال\" ١/ ٣٣٥.\n(^٢) رواها مسلم (٢٧٣).\n(^٣) التخريج السابق.\n(^٤) \"المفهم\" ١/ ٥٢٥.","vol":"4","page":427},{"text":"والرخصة في يسير البول، لأن المعهود ممن بال قائمًا أن يتطاير إليه مثل رءوس الإبر، وهو مذهب الكوفيين خلافًا لمالك والشافعي، وقال الثوري: كانوا يرخصون في القليل من البول (^١).\n_________\n(^١) انظر: \"الأصل\" ١/ ٦٨، \"مختصر اختلاف العلماء\" ١/ ١٧٦، \"المدونة\" ١/ ٢٧، \"الأم\" ١/ ٥٥.\nوورد بهامش الأصل ما نصه: ثم بلغ في السادس بعد الأربعين كتبه مؤلفه.","vol":"4","page":428},{"text":"<span data-type='title' id=toc-369>٦٣ - باب غَسْلِ الدَّمِ</span>\n٢٢٧ - حَدَّثَنَا مُحَمَّد بْنُ الُمثَنَّى قَالَ: حَدَّثَنَا يَحْيَى، عَنْ هِشَامِ قَالَ: حَدَّثَتْنِي فَاطِمَةُ، عَنْ أَسْمَاءَ قَالَتْ: جَاءَتِ امْرَأَةٌ النَّبِيَّ - ﷺ -، فَقَالَتْ: أَرَأَيْتَ إِحْدَانَا تَحِيضُ فِي الثَّوْبِ، كَيْفَ تَصْنَعُ؟ قَالَ: \"تَحُتُّهُ، ثُمَّ تَقْرُصُهُ بِالْمَاءِ وَتَنْضَحُهُ، وَتُصَلَّي فِيهِ\". [٣٠٧ - مسلم:٢٩١ - فتح: ١/ ٣٣٠]\n\n٢٢٨ - حَدَّثَنَا مُحَمَّدٌ قَالَ: حَدَّثَنَا أَبُو مُعَاوِيةَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: جَاءَتْ فَاطِمَةُ ابنةُ أَبِي حُبَيشِ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنِّي اَمْرَأةٌ أُسْتَحَاضُ فَلَا أَطْهُرُ، أفَأَدَعُ الصَّلَاةَ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا، إِنَّمَا ذَلِكِ عِرْقٌ وَلَيْسَ بِحَيْضٍ، فَإِذَا أَقْبَلَتْ حَيْضَتُكِ فَدَعِي الصَّلَاةَ، وَإِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ الدَّمَ، ثُمَّ صَلَّي\". قَالَ: وَقَالَ أَبِي: \"ثُمَّ تَوَضَّئي لِكُلِّ صَلَاةٍ حَتَّى يَجِيءَ ذَلِكَ الوَقْتُ\". [٣٠٦، ٣٢٠، ٣٢٥، ٣٣١ - مسلم: ٣٣٣ - فتح ١٤/ ٣٣١]\nذكر فيه حديثين فقال: حَدَّثنَا مُحَمَّدُ بْنُ يَحْيَى (^١) قَالَ: حَدَّثنَا يَحْييَ، عَنْ هِشَامٍ قَالَ: حَدَّثَتْنِي فَاطِمَةُ، عَنْ أَسْمَاءَ: جَاءَتِ امْرَأَةٌ النَّبِيَّ - ﷺ -، فَقَالَتْ: أَرَأَيْتَ إِحْدَانَا تَحِيضُ فِي الثَّوْبِ، كَيْفَ تَصْنَعُ؟ قَالَ: \"تَحُتُّهُ، ثُمَّ تَقْرُصُهُ بِالْمَاءِ وَتَنْضَحُهُ، وَتُصَلّي فِيهِ\".\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه في الحيض من حديث مالك، عن هشام (^٢).\n_________\n(^١) ورد بهامش الأصل ما نصه: في أصلنا المصري والدمشقي محمد بن المثنى، وكذا طرقه المزي، والظاهر أن يحيى تصحيف من مثنى، والله أعلم.\n[\"تحفة الأشراف\" (١٥٧٤٣)].\n(^٢) سيأتي برقم (٣٠٧) كتاب: الحيض، باب: غسل دم المحيض.","vol":"4","page":429},{"text":"وأخرجه مسلم والأربعة (^١) ولأبي داود: \"تنظر فإن رأت فيه دما، فلتقرصه بشيء من ماء، ولتنضح ما لم تر\" (^٢).\nوقال في كتاب \"التفرد\": تفرد به أهل المدينة. وللترمذي: \"اقرصيه بماء ثم رشيه\" (^٣). ولابن خزيمة: \"فلتحكه ثم لتقرصه بشيء من ماءٍ، وتنضح في سائر الثوب بماء وتصلي فيه\" (^٤).\nثانيها:\nيَحْيَى هذا هو القطان. وفاطمة هي بنت المنذر. وأسماء هي الصديقة بنت الصديق.\nثالثها:\nروى الشافعي أن هذِه المرأة السائلة هي أسماء نفسها (^٥)، وضعفه النووي (^٦)، وليس كما ذكر كما أوضحته في تخريج أحاديث الرافعي (^٧).\nرابعها:\n\"تحتُّه\" -هو بالمثناة فوق، ثم حاء مهملة، ثم مثناة فوق أيضًا- وهو الحَكُّ، كما جاء في رواية ابن خزيمة (^٨)، والقشر والفرك أيضًا.\n\"وتَقْرُصه\" بفتح أوله وإسكان ثانيه وضم ثالثه، ويجوز ضم أوله وفتح ثانيه وكسر ثالثه.\n_________\n(^١) مسلم (٢٩١) كتاب: الطهارة، باب: نجاسة الدم وكيفية غسله، أبو داود (٣٦٠، ٣٦١)، الترمذي (١٣٨)، النسائن ١/ ١٥٥، ابن ماجه (٦٢٩).\n(^٢) أبو داود (٣٦٠).\n(^٣) الترمذي (١٣٨).\n(^٤) \"صحيح ابن خزيمة\" ١/ ١٤٠ (٢٧٦).\n(^٥) \"مسند الشافعي\" ١/ ٢٤ (٤٦)، \"الأم\" ١/ ٥، ١٥.\n(^٦) \"المجموع\" ١/ ١٣٨.\n(^٧) \"البدر المنير\" ١/ ٥١٢.\n(^٨) سبق تخريجها.","vol":"4","page":430},{"text":"قال القاضي عياض: رويناه بهما جميعًا، والصاد مهملة، وهو الدلك بأطراف الأصابع والأظفار مع صب الماء عليه حتى يذهب أثره (^١).\n\"وتنضِحه\" بكسر الضاد المعجمة، أي: تغسله.\nخامسها: في أحكامه:\nوهو أصل في غسل النجاسات من الثياب.\nالأول: نجاسة الدم، وهو إجماع.\nثانيها: وجوب غسل قليله وكثيره. وقال ابن بطال: إنه محمول عند العلماء على الدم الكثير؛ لأن الله تعالى شرط في نجاسته أن يكون مسفوحًا، وعني به الكثير الجاري، وعند أهل الكوفة أن القليل منه وفي سائر النجاسات دون الدرهم (^٢).\nثالثها: تعين الماء في إزالة النجاسة، وبه قَالَ مالك والشافعي ومحمد بن الحسن وزُفَر وعامة الفقهاء، وخالف أبو حنيفة وأبو يوسف فجوزا إزالتها بكل مائع طاهر يمكن إزالتها به، والمسألة مبسوطة في الخلافيات (^٣).\nوحديث مجاهد عن عائشة في البخاري: ما كان لإحدانا إلا ثوب\nواحد تحيض فيه، فإذا أصابه شيء من دم قالت بريقها فمصعته (^٤)\n_________\n(^١) \"إكمال المعلم\" ٢/ ١١٧.\n(^٢) \"شرح ابن بطال\" ١/ ٣٣٨، ٣٣٩.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ٨٣، ٨٧، \"التفريع\" ١/ ١٩٩، \"المجموع\" ١/ ١٤٢، ١٤٣، \"المغني\" ١/ ١٤٢، ١٤٣.\n(^٤) مصعته: أي حركته وفركته. انظر: \"لسان العرب\" مادة: مصع.","vol":"4","page":431},{"text":"بظفرها (^١). أي: عركته. قد أنكر أحمد وجماعة سماع مجاهد منها. نعم، أثبته الشيخان (^٢)، وفي البخاري من حديث القاسم عنها: ثم تقرص الدم من ثوبها عند طهرها فتغسله وتنضح على سائره ثم تصلي فيه (^٣).\nرابعها: عدم اشتراط العدد في إزالة النجاسة والواجب فيها الإنقاء، فإن بقي من أثرها شيء يشق إزالته عفي عنه، فمان كانت النجاسة حكمية كفي فيها جري الماء وندب فيها التثليث.\nوعند أبي حنيفة أنها تغسل إلى أن يغلب على الظن طهرها من غير عدد مسنون، فإن كانت عينية فلابد من إزالة عينها، وندب ثانية وثالثة بعدها، ولا يشترط عصر الثوب على الأصح، فإن عسر إزالة اللون لم يضر بقاؤه، وكذا الريح، فإن اجتمعا ضَّر على الصحيح، وإن بقي الطعم وحده ضر (^٤).\nوكان ابن عمر إذا شق عليه إزالة الأثر في الثوب قطعه (^٥).\nخامسها: الأمر بالحت والقرص، وهو أمر استحباب عند فقهاء الأمصار، وأوجبه بعض أهل الظاهر وبعض الشافعية (^٦).\n_________\n(^١) سيأتي برقم (٣١٢) كتاب: الحيض، باب: هل تصلي المرأة في ثوب حاضت فيه.\n(^٢) قال يحيى بن سعيد: لم يسمع مجاهد من عائشة، وسمعت شعبة ينكر أن يكون سمع منها، وتبعهما على ذلك يحيى بن معين وأبو حاتم الرازي.\nانظر: \"جامع التحصيل\" ٢٧٣، \"تحفة التحصيل\" ص ٢٩٤.\n(^٣) سيأتي برقم (٣٠٨) كتاب: الحيض، باب: غسل دم الحيض.\n(^٤) انظر: \"الوسيط\" ١/ ٥٩، \"روضة الطالبين\" ١/ ٢٨.\n(^٥) رواه ابن أبي شيبة ١/ ١٨٠ (٢٠٧٣) عن نافع عن ابن عمر أنه رأى في ثوبه دمًا فغسله فبقي أثره أسود فدعى بمقص فقصه فقرضه.\n(^٦) انظر: \"روضة الطالبين\" ١/ ٢٨.","vol":"4","page":432},{"text":"الحديث الثاني:\nحَدَّثَنَا مُحَمَّدٌ، ثَنَا أَبُو مُعَاوِيَةَ، ثَنَا هِشَامُ بْنُ عْرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: جَاءَتْ فَاطِمَةُ بنت أَبِي حُبَيْشٍ إِلَى النَّبِيِّ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنِّي امْرَأَةٌ أُسْتَحَاضُ فَلَا أَطْهُرُ، أَفَأَدَعُ الصَّلَاةَ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا، إِنَّمَا ذَلِكِ عِرْقٌ وَلَيْسَ بِحَيْضٍ، فَإِذَا أَقْبَلَتْ حَيْضَتُكِ فَدَعِي الصَّلَاةَ، وَإِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ الدَّمَ، ثُمَّ صَلِّي\". قَالَ: وَقَالَ أَبِي: \"تَوَضَّئِي لِكُلِّ صَلَاةٍ حَتَّى يَجِيءَ ذَلِكَ الوَقْتُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث سيأتي قريبًا في الاستحاضة (^١)، وقد أخرجه مسلم (^٢) والأربعة (^٣)، وهو حديث متفق على صحته، وأخرجه أبو داود والنسائي من مسند فاطمة هذِه (^٤).\nثانيها:\nمحمد هذا شيخ البخاري، هو ابن سلام كما جاء في بعض نسخه، وكذا نسبه ابن السكن والمهلب وصرح به البخاري في النكاح، فقال: حَدَّثنَا محمد بن سلام، ثنا أبو معاوية (^٥).\nوذكر الكلاباذي أن البخاري روى عن محمد بن المثنى، عن أبى معاوية. وعن محمد بن سلام، عن أبي معاوية.\n_________\n(^١) سيأتي برقم (٣٠٦) كتاب: الحيض، باب: الاستحاضة.\n(^٢) مسلم (٣٣٣) كتاب: الحيض، باب: المستحاضة وغسلها وصلاتها.\n(^٣) أبو داود (٢٨٢)، والترمذي (١٢٥)، والنسائي ١/ ١٢٢، وابن ماجه (٦٢١).\n(^٤) أبو داود (٢٨٠)، والنسائي ١/ ١٢١، وهو أيضًا عند ابن ماجه برقم (٦٢٠).\n(^٥) سيأتي برقم (٥٢٠٦) باب: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا﴾.","vol":"4","page":433},{"text":"ورواه أبو نعيم الأصبهاني من طريق إسحاق بن إبراهيم عن أبي معاوية، وذكر أن البخاري رواه عن محمد بن المثنى، عن أبي معاوية.\nثالثها:\nوالد فاطمة هذِه هو قيس بن المطلب، ووقع في أكثر نسخ مسلم: عبد المطلب. وهو غلط، ووقع في \"مبهمات الخطيب\" أنها أنصارية (^١)، وهي غير فاطمة بنت قيس المذكورة في النكاح، ولا يعرف للمذكورة هنا -أعني: في باب الحيض- غير هذا الحديث.\nوذكر الحربي أن فاطمة (^٢) هذِه تزوجت بعبد الله بن جحش، فولدت له محمدًا، وهو صحابي، هاجرت ﵂، وهي إحدى المستحاضات على عهد رسول الله - ﷺ -، وقد عددتهم في \"شرح العمدة\" فبلغن نحو العشرة، فراجع ذَلِكَ منه (^٣).\nرابعها: في ألفاظه:\nالاستحاضة: جريان الدم في غير أوقاته. وقولها: (فلا أطهر) أي: لا أنْظُف من الدم.\nوالعِرق بكسر العين. ويقال له: العاذل بذال معجمة، وحكي إهمالها، وبدل اللام راء، وهذا العرق فمه في أدنى الرحم.\nوقوله: (\"فَإِذَا أَقْبَلَتْ حَيْضَتُكِ\") يجوز فيه فتح الحاء وكسرها، وهو بالفتح: الحيض، وبالكسر الحالة.\n_________\n(^١) \"الأسماء المبهمة في الأنباء المحكمة\" ص ٢٥٤.\n(^٢) هي فاطمة بنت أبي حُبيش بن المطلب بن أسد بن عبد العزى بن فقصي القرشية الأسدية. انظر: \"معرفة الصحابة\" ٦/ ٣٤١٣ (٣٩٧٥، \"الاستيعاب\" ٤/ ٤٤٧ (٣٤٨٩)، \"أسد الغابة\" ٧/ ٢١٨ (٧١٧١)، \"الإصابة\" ٤/ ٣٨١ (٨٣٥).\n(^٣) \"الإعلام\" ٢/ ١٧٧، ١٨٠.","vol":"4","page":434},{"text":"والإدبار: الانقطاع.\nخامسها: في فوائده:\nوقد وصلتها في \"شرح العمدة\" (^١) إلى نيف وعشرين فائدة، ونذكر منها عشرة:\nالأولى: أن المستحاضة تصلي أبدًا إلا في الزمن المحكوم بأنه حيض، وهو إجماع.\nثانيها: نجاسة الدم، وهو إجماع كما سلف في الحديث قبله إلا من شذ.\nثالثها: استفتاء المرأة وسماع صوتها عند الحاجة.\nرابعها: الأمر بإزالة النجاسة.\nخامسها: وجوب الصلاة بمجرد الانقطاع.\nسادسها: إن الصلاة لا يتركها من عليه دم كما فعل عمر - ﵁ - حيث صلى وهو يثعَبُ دمًا (^٢).\nسابعها: ترك الحائض الصلاة، وهو إجماع لم يخالف فيه إلا الخوارج.\nثامنها: الرد إلى العادة أو التمييز.\nتاسعها: عدم وجوب الغسل لكل صلاة.\n_________\n(^١) \"الإعلام\" ٢/ ١٨٣، ١٩١.\n(^٢) رواه مالك ص ٥٠، وعبد الرزاق ١/ ١٥٠ (٥٧٩)، وابن أبي شيبة ٦/ ١٦٤ (٣٠٣٥٢)، والدارقطني في ١/ ٢٢٤، واللالكائي في \"اعتقاد أهل السنة\" ٤/ ٩٠٦ (١٥٢٨)، والبيهقي ١/ ٣٥٧.","vol":"4","page":435},{"text":"العاشرة: إثبات الاستحاضة، فإن حكم دمها غير حكم دم الحيض، ومحل الخوض في أقسامها كتب الفروع، وقد أوضحناه فيها، ولم يذكر هنا الاغتسال من دم الحيض، وإن كان ورد في رواية أخرى؛ لأن الغسل من دم الحيض معلوم، وإنما إجابتها عما سألته، وهو حكم الاستحاضة.","vol":"4","page":436},{"text":"<span data-type='title' id=toc-370>٦٤ - باب غَسْلِ المَنِيِّ وَفَرْكِهِ، وَغَسْلِ مَا يُصِيبُ مِنَ المَرْأَةِ</span>\n٢٢٩ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا عَمْرُو بْنُ مَيْمُونِ الجَزَرِيُّ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغْسِلُ الجَنَابَةَ مِنْ ثَوْبِ النَّبِيِّ - ﷺ -، فَيَخْرُجُ إِلَى الصَّلَاةِ، وإِنَّ بُقَعَ الَماءِ فِي ثَوْبِهِ. [٢٣٠، ٢٣١، ٢٣٢ - مسلم: ٢٨٩ - فتح ١/ ٣٣٢]\n\n٢٣٠ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا يَزِيدُ قَالَ: حَدَّثَنَا عَمْرٌو، عَنْ سُلَيْمَانَ قَالَ: سَمِعْتُ عَائِشَةَ ح. وَحَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدَّثَنَا عَمْرُو بْنُ مَيْمُونٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ قَالَ: سَألتُ عَائِشَةَ عَنِ الَمنِيِّ يُصِيبُ الثَّوْبَ، فَقَالَتْ: كنْتُ أَغْسِلُهُ مِنْ ثَوْبِ رَسُولِ اللهِ - ﷺ -، فَيَخْرُجُ إِلَى الصَّلَاةِ وَأثَرُ الغَسْلِ فِي ثَوْبِهِ بُقَعُ الَماءِ. [انظر: ٢٢٩ - مسلم: ٢٨٩ - فتح: ١/ ٣٣٢]\nحَدَّثنَا عَبْدَانُ، أنَا عَبْدُ اللهِ، أنَا عَمْرُو بْنُ مَيْمُونٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغْسِلُ الجَنَابَةَ مِنْ ثَوْبِ النَّبيِّ - ﷺ -، فَيَخْرُجُ إِلَى الصَّلَاةِ، وَإِنَّ بُقَع المَاءِ فِي ثَوْبِهِ.\nحَدَّثَنَا قُتَيْبَةُ، ثَنَا يَزِيدُ، ثَنَا عَمْرٌو، عَنْ سُلَيْمَانَ بن يسار سَمِعْتُ عَائِشَةَ. وَحَدَّثَنَا مُسَدَّدٌ ثَنَا عَبْدُ الوهاب (^١) ثَنَا عَمْرُو بْنُ مَيْمُونٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ قَالَ: سَأَلْتُ عَائِشَةَ ﵂ عَنِ المَنِيِّ يُصِيبُ الثَّوْبَ، فَقَالَتْ: كُنْتُ أَغْسِلُهُ مِنْ ثَوْبِ رَسُولِ اللهِ - ﷺ -، فَيَخْرُجُ إِلَى الصَّلَاةِ وَأَثَرُ الغَسْلِ فِي ثَوْبِهِ بُقَعُ المَاءِ.\n_________\n(^١) ورد بهامش الأصل: صوابه: عبد الواحد.","vol":"4","page":437},{"text":"<span data-type='title' id=toc-371>٦٥ - باب إِذَا غَسَلَ الجَنَابَةَ أَوْ غَيَرْهَا فَلَم يَذْهَبْ أَثَرُهُ</span>\n٢٣١ - حَدَّثَنَا موسَى قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدُّثَنَا عَمْرُو بْن مَيْمُونٍ قَالَ: سَأَلْتُ سلَيْمَانَ بْنَ يَسَارٍ فِي الثَّوبِ تُصِيبُهُ الجَنَابَة؟ قَالَ: قَالَتْ عَائِشَةُ: كنْتُ أَغسِلُهُ مِنْ ثَوْبِ رسول اللهِ - ﷺ -، ثُمَّ يَخْرج إِلَى الصَّلَاةِ وَأَثَرُ الغَسْلِ فِيهِ بقَعُ الَماءِ. [انظر: ٢٢٩ - مسلم: ٢٨٩ - فتح: ١/ ٣٣٤]\n\n٢٣٢ - حَدَّثَنَا عَمْرُو بن خَالِدٍ قَالَ: حَدَّثَنَا زُهَيْرٌ قَالَ: حَدَّثَنَا عَمْرُو بن مَيمُونِ بْنِ مِهْرَانَ، عن سُلَيمَانَ بْنِ يَسَارٍ، عن عَائِشَةَ، أَنَّهَا كَانَتْ تَغسِلُ الَمنِىَّ مِنْ ثَوْبِ النَّبِيِّ - ﷺ -، ثُمَّ أَرَاهُ فِيهِ بُقعَةَ أَوْ بُقَعًا بنحوه. [انظر: ٢٢٩ - مسلم: ٢٨٩ - فتح: ١/ ٣٣٥]\nحَدَّثنَا مُوسَى بن إسماعيل، ثَنَا عَبْدُ الوَاحِدِ، ثنَا عَمْرُو بْنُ مَيْمُونٍ سمعت سُلَيْمَانَ بْنَ يَسَارٍ فِي الثَّوْبِ تُصِيبُهُ الجَنَابَةُ؟ قَالَ: قَالَتْ عَائِشَةُ.\nثم ساقه أيضا من حديث عَمْرُو بْنُ خَالِدٍ، ثنَا زُهَيْرٌ، ثنَا عَمْرُو بْنُ مَيْمُونِ بْنِ مِهْرَانَ، عَنْ سُلَيْمَانَ، عَنْ عَائِشَةَ، أَنهَا كَانَتْ تَغْسِلُ المَنِيَّ مِنْ ثَوْبِ النَّبِيِّ - ﷺ -، ثُمَّ أَرَاهُ فِيهِ بُقْعَةً أَوْ بُقَعًا بنحوه.\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث متفق على صحته، أخرجه مع البخاري مسلم والأربعة (^١).\n_________\n(^١) رواه مسلم (٢٨٩) كتاب: الطهارة، باب: حكم المني، وأبو داود (٣٧٣)، والترمذي (١١٧)، والنسائي ١/ ١٥٦، وابن ماجه (٥٣٦).","vol":"4","page":438},{"text":"ثانيها:\nاختلف في يزيد هذا الراوي عن عمرو، هل هو يزيد بن هارون (^١) أو يزيد بن زريع (^٢)، فقال أبو مسعود الدمشقي: يقال: هو ابن هارون لا ابن زريع وهما جميعًا قد روياه. وأقره الحافظ شرف الدين الدمياطي، ورواه الإسماعيلي من طريق جماعة عن يزيد بن هارون، وكذا رواه أبو نعيم وأبو نصر السجزي في \"فوائده\"، وقال: خرجه البخاري من حديثه، والحديث محفوظ لابن هارون، وكذا ساقه الجياني من حديثه أيضًا. وقال الحافظ جمال الدين المزي: الصحيح أنه يزيد بن زريع، فإن قتيبة مشهور بالرواية عن ابن زُريع دون يزيد بن هارون. قُلْتُ: وكذا نسبه ابن السكن فقال: يزيد يعني: ابن هارون (^٣)، وأشار إليه الكلاباذي.\nثالثها:\nلم يذكر البخاري الفرك في طريق من هذِه الطرق مع أنه ترجم له، وقد أخرجه مسلم من حديث الأسود وهمام عن عائشة: كنت أفركه من ثوب رسول الله - ﷺ - (^٤).\n_________\n(^١) سبقت ترجمته في حديث رقم (١٤٩).\n(^٢) هو يزيد بن زريع العيشي، أبو معاوية البصري، من بكر بن وائل، وقيل: التيمي من تيم من بني عبس، ويقال: من تيم اللات بن ثعلبة.\nقال يحيى بن سعيد القطان: لم يكن ها هنا أحد أثبت من يزيد بن زريع. وقال أحمد بن حنبل: إليه المنتهى في التثبت بالبصرة. وقال أبو حاتم: ثقة. وروى له الجماعة. قال محمد بن سعد: توفي بالبصرة، مات سنة اثنتين وثمانين ومائة.\nانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٨٩، \"الجرح والتعديل\" ٩/ ٢٦٣ (١١١٣)، \"تهذيب الكمال\" ٣٢/ ١٢٤ (٦٩٨٧).\n(^٣) في هامش الأصل ما نصه: صوابه زريع، وكذا عزاه الجياني أبو علي.\n(^٤) \"صحيح مسلم\" (٢٨٨) كتاب: الطهارة، باب: حكم المني.","vol":"4","page":439},{"text":"قَالَ أبو عمر: وحديث همام والأسود في الفرك أثبت من جهة الإسناد (^١).\nرابعها:\nإتيان البخاري بتصريح التحديث من عائشة لسليمان (^٢)، وكذا هو في \"صحيح مسلم\"، فيه رد على ما قاله أحمد والبزار، إنما روي الغسل عن عائشة من وجهٍ واحد، رواه عنه عمرو بن ميمون عن سليمان، ولم يسمع من عائشة (^٣).\nقَالَ البزار: فلا يكون معارضًا للأحاديث التى فيها الفرك.\nقُلْتُ: قد روي عنها الفرك في حالةٍ والغسل في أخرى مع الدارقطني و\"صحيح أبي عوانة\" من حديث عمرة عنها: كنت أفرك المني من ثوبه إذا كان يابسًا، وأغسله إذا كان رطبًا (^٤).\n_________\n(^١) \"الاستذكار\" ٣/ ١١٢.\n(^٢) هو: سليمان بن يسار الهلالي أبو أيوب، ويقال: أبو عبد الرحمن، ويقال: أبو عبد الله، المدني مولى ميمونة زوج النبي - ﷺ -.\nقال محمد بن سعد: ويقال: إن سليمان نفسه كان مكاتبًا لأم سلمة. قال الزهري: كان من العلماء. وقال عباس الدوري عن يحيى بن معين: سليمان بن يسار ثقة.\nوقال أبو زرعة: ثقة مأمون فاضل عابد، وقال النسائي: أحد الأئمة، وقال محمد بن سعد: كان ثقة عالمًا رفيعًا فقيهًا كثير الحديث. روى له الجماعة. وقال ابن حجر في \"تهذيب التهذيب\" روى عن ميمونة، وأم سلمة، وعائشة.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ١٧٤، \"الجرح والتعديل\" ٤/ ١٤٩ (٦٤٣)، \"تهذيب الكمال\" ١٢/ ١٠٠ (٢٥٧٤)، \"تهذيب التهذيب\" ٢/ ١١٢.\n(^٣) نقل هذا القول ابن حجر في \"تهذيب التهذيب\" ٢/ ١١٣، ثم قال: هو مردود، فقد ثبت سماعه منها في \"صحيح البخاري\".\n(^٤) الدارقطني ١/ ١٢٥، وأبو عوانة ١/ ١٧٤ (٥٢٧). وصححه الألباني في \"الإرواء\" (١٨٠).","vol":"4","page":440},{"text":"خامسها: ترجم البخاري أيضًا لغسل ما يصيب من المرأة، ووجه استنباطه مما ذكره أن منيه - ﷺ - إنما كان من جماع، لأن الاحتلام ممتنع في حقه، وإذا كان من جماع فلابد أن يكون قد خالط الذكر الذي خرج منه المني شيئًا من رُطوبة فرج المرأة، وكذا مراده بقوله: أو غيرها. في الترجمة الثانية: رطوبة فرج المرأة.\nسادسها:\nقوله في الترجمة: (فلم يذهب أثره) ظاهر إيراده أن المراد: أثر المني؛ ولهذا أورد عقبه الحديث أن عائشة كانت تغسل من ثوب رسول الله ثم أراه فيه بقعة أو بقعًا.\nورجحه ابن بطال، إذ قَالَ: قوله: وأثر الغسل. يحتمل أن يكون معناه بلل الماء الذي غسل به الثوب، والضمير راجع فيه إلى أثر الماء، فكأنه قَالَ: وأثر الغسل بالماء بقع الماء فيه، يعني: لا بقع الجنابة. ويحتمل أن يكون معناه: وأثر الغسل يعني: أثر الجنابة التي غسلت بالماء فيه بقع الماء الذي غسلت به الجنابة، والضمير فيه راجع إلى أثر الجنابة لا إلى أثر الماء، وكلا الوجهين جائز.\nلكن قوله في الحديث الآخر: أنها كانت تغسل المني من ثوب رسول الله - ﷺ -، ثم أراه فيه بقعة أو بقعًا. يدل على أن تلك البقع كانت بقع المني وطبعه لا محالة؛ لأن العرب أبدًا ترد الضمير إلى أقرب مذكور، وضمير المني في الحديث الآخر أقرب من ضمير الغسل (^١).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٣٤٤، ٣٤٥.","vol":"4","page":441},{"text":"سابعها:\nالمراد بالجنابة هنا: المني، من باب تسمية الشيء باسم سببه؛ فإن وجوده سبب لبعده عن الصلاة ونحوها.\nثامنها: في فوائده:\nالأولى: ذهب الأكثرون من أهل العلم إلى طهارة مني الآدمي، وهو الأصح عن الشافعي (^١) وأحمد (^٢)، وخالف مالك وأبو حنيفة فقالا بنجاسته. قَالَ مالك: فيغسل رطبًا ويابسًا (^٣)، وقال أبو حنيفة: يفرك يابسًا ويكفي في تطهيره (^٤).\nوسواء في الخلاف الرجل والمرأة، وأغرب من نجسه منها دونه، والفرك دال على الطهارة، إذ لو كان نجسًا لم يكتف به. وفركه تنزهًا، وكذا الغسل، هذا حظ الحديثي من المسألة، وأما الجدلي فمحل الخوض معه كتب الخلافيات (^٥).\nالثانية: خدمة المرأة لزوجها في غسل ثيابه وشبهه، خصوصًا إذا كان من أمر يتعلق بها، وهو من حسن العشرة وجميل الصحبة.\nالثالثة: نقل أحوال المقتدى به وإن كان يُستحى من ذكرها عادة للاقتداء.\nالرابعة: طهارة رطوبة الفرج، وقد سلف.\n_________\n(^١) انظر: \"الأم\" ١/ ٥٥، \"البيان\" ١/ ٤١٩، ٤٢١، \"المجموع\" ٢/ ٥٧٤.\n(^٢) انظر: \"التحقيق\" ١/ ١٥٦، \"الإفصاح\" ١/ ١٥٣، \"إكشاف القناع\" ١/ ٢٢٤.\n(^٣) انظر: \"المدونة\" ١/ ٣٦، \"عيون المجالس\" ١/ ٢٠١.\n(^٤) انظر: \"الأصل\" ١/ ٦١، \"مختصر الطحاوي\" ٣١، \"مختصر اختلاف العلماء\" ١/ ١٣٣.\n(^٥) انظر: \"الأوسط\" ٢/ ١٦٠.","vol":"4","page":442},{"text":"الخامسة: إن الأثر الباقي بعد الغسل] (^١) لا يضر، وقد قاس البخاري سائر النجاسات على الجنابة.\nالسادسة: الصلاة في الثوب الذي يجامع فيه والخروج به إلى المسجد قبل جفافه.\n_________\n(^١) هنا انتهى السقط من (ج) وذلك من حديث (١٦٠ - ٢٣٣).","vol":"4","page":443},{"text":"<span data-type='title' id=toc-372>٦٦ - باب أَبْوَالِ الإِبِلِ وَالدَّوَابّ وَالْغَنَمِ وَمَرَابِضِهَا</span>\nوَصَلَّى أَبُو مُوسَى فِي دَارِ البَرِيدِ وَالسِّرْقِينِ وَالْبَرِّيَّةُ إلى جَنْبِهِ، فَقَالَ: هَا هُنَا وَثَمَّ سَوَاءٌ.\n\n٢٣٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ قَالَ: قَدِمَ أُنَاسٌ مِن عُكْلٍ أَوْ عُرَيْنَةَ، فَاجْتَوَوُا الَمدِينَةَ، فَأَمَرَهُم النَّبِيُّ - ﷺ - بِلِقَاحٍ، وَأَنْ يَشْرَبُوا مِنْ أَبْوَالِهَا وأَلْبَانِهَا، فَانْطَلَقُوا، فَلَمَّا صَحُّوا قَتَلُوا رَاعِيَ النَّبِيِّ - ﷺ - وَاسْتَاقُوا النَّعَمَ، فجاءَ الخَبَرُ فِي أَوَّلِ النَّهَارِ، فَبَعَثَ فِي آثَارِهِمْ، فَلَمَّا ارتَفَعَ النَّهَارُ جِيءَ بِهِمْ، فَأَمَرَ فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ، وَسُمِرَتْ أَعْيُنُهُمْ، وَأُلْقُوا فِي الَحرَّةِ يَسْتَسْقُونَ فَلَا يُسْقَوْنَ. قَالَ أَبُو قِلَأبَةَ: فهؤلاء سَرَقُوا وَقَتَلُوا وَكَفَرُوا بَعْدَ إِيمَانِهِمْ، وَحَارَبُوا اللهَ وَرَسُولَهُ. [١٥٠١، ٣٠١٨، ٤١٩٢، ٤١٩٣، ٤٦١٠، ٥٦٨٥، ٥٦٨٦، ٥٧٢٧، ٦٨٠٢، ٦٨٠٣، ٦٨٠٤، ٦٨٠٥، ٦٨٩٩ - مسلم: ١٦٧١ - فتح: ١/ ٣٣٥]\n\n٢٣٤ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنَا أَبُو التَّيَّاحِ يَزِيدُ بْنُ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي قَبْلَ أَنْ يُبْنَى الَمسْجِدُ فِي مَرَابِضِ الغَنَمِ. [٤٢٨، ٤٢٩، ١٨٦٨، ٢١٠٦، ٢٧٧١، ٢٧٧٤، ٢٧٧٩، ٣٩٣٢ - مسلم: ٥٢٤ - فتح: ١/ ٣٤١]\nوهذا الأثر أسنده ابن أبي شيبة في \"مصنفه\" فقال: حَدَّثنَا وكيع، ثنا الأعمش، عن مالك بن الحارث، عن أبيه قَالَ: كنا مع أبي موسى في دار البريد، فحضرت الصلاة فصلى بنا على روث (وتبن) (^١) فقلنا له:\n(ها هنا تصلي) (^٢) والبرية إلى جنبك. فقال: البرية وها هنا سواء (^٣).\nوأسنده أبو نعيم في كتاب الصلاة عن الأعمش بلفظ: صلى بنا\nأبو موسى في دار البريد، وثم السرقين الدواب وتبن، والبرية على\n_________\n(^١) كذا بالأصل، وفي المطبوع من \"مصنف ابن أبي شيبة\": نتن.\n(^٢) في (ج): تصلي ها هنا.\n(^٣) \"مصنف ابن أبي شيبة\" ٢/ ١٧٢ (٧٧٥٣).","vol":"4","page":444},{"text":"الباب فقالوا: لو صليت على الباب؟ فقال: ها هنا وثم سواء. وقال ابن حزم: روينا من طريق شعبة وسفيان كلاهما، عن الأعمش، عن مالك بن الحارث، عن أبيه قَالَ: صلى بنا أبو موسى على مكان فيه سرقين. وهذا لفظ سفيان، وقال شعبة: روث الدواب.\nقَالَ: ورويناه من طريق غيرهما: والصحراء أمامه. وقال: (ها هنا) (^١) وهناك سواء (^٢).\nواعلم أن البخاري قاس بول غير المأكول على المأكول فيما ترجم له، واستشهد بفعل أبي موسى؛ ليدل على أرواث الإبل وأبوالها، وليس ذَلِكَ بلازم؛ لاحتماله بحائل وهو جائز إذ ذاك. نعم الأصل عدمه.\nفائدة:\nدار البريد: الموضع الذي ينزل فيه البريد، ومواضعها يكون فيه روث الدواب غالبًا.\nوالسِرقين -بكسر السين وفتحها حكاهما ابن سيده (^٣): الزبل وبالجيم أيضًا فارسي، وكان الفارسي ينطق بها بين القاف والجيم، واقتصر القاضي وغيره على الكسر (^٤).\nوالبرية: الصحراء، والجمع البراري.\nثم ذكر البخاري في الباب حديثين:\nأحدهما: حديث أنس فقال: حَدَّثنَا سُلَيْمَانُ بْنُ حَرْبٍ، عن حَمَّادِ بْنِ\n_________\n(^١) كذا بالأصل، وفي المطبوع من \"المحلى\": هنا.\n(^٢) \"المحلى\" ١/ ١٧٠.\n(^٣) \"المخصص\" ٣/ ٩٥ بنحوه.\n(^٤) انظر: \"مشارق الأنوار\" ٢/ ٢١٣، \"لسان العرب\" ٤/ ١٩٩٩.","vol":"4","page":445},{"text":"زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ قَالَ: قَدِمَ ناس مِنْ عُكْلٍ أَوْ عُرَيْنَةَ، فَاجْتَوَوُا المَدِينَةَ، فَأَمَرَهُمُ النِّبِيُّ - ﷺ - بِلِقَاحٍ، وَأَنْ يَشْرَبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا، فَانْطَلَقُوا، فَلَمَا صَحُّوا قَتَلُوا رَاعِيَ النَّبِيِّ - ﷺ - وَاسْتَاقُوا النَّعَمَ، فَجَاءَ الخَبَرُ فِي أَوَّلِ النَّهَارِ، فَبَعَثَ فِي آثَارِهِمْ، فَلَمَّا ارْتَفَعَ النَّهَارُ جِيءَ بِهِمْ، فَأَمَرَ بقطع أَيْدِيَهُمْ وَأَرْجُلَهُمْ، وَسُمِرَتْ أَعْيُنُهُمْ، وَأُلْقُوا فِي الحَرَّةِ يَسْتَسْقُونَ فَلَا يُسْقَوْنَ. قَالَ أَبُو قِلَابَةَ: فهؤلاء سَرَقُوا وَقَتَلُوا وَكَفَرُوا بَعْدَ إِيمَانِهِمْ، وَحَارَبُوا اللهَ وَرَسُولَهُ.\nوالكلام عليه من وجوه:\nأحدها:\nأنه حديث صحيح متفق على صحته، أخرجه البخاري في عدة مواضع منها المغازي (^١)، والجهاد (^٢)، والتفسير (^٣)، والحدود (^٤)، وذكر أنهم كانوا في الصفة -يعني: أولًا- ولما خرجه في الزكاة من حديث قتادة، عن أنس (^٥)، قَالَ آخره: تابعه أبو قلابة وحميد وثابت، عن أنس. وحديث أبي قلابة عَلِمْتَه، وحديث حميد أخرجه مسلم (^٦)، وثابت أخرجه أبو داود (^٧).\nوأخرجه مسلم في الحدود، وأدخل بين أيوب وأبي قلابة أبا رجاء\n_________\n(^١) سيأتي برقم (٤١٩٢) باب: قصة عكل وعرينة.\n(^٢) سيأتي برقم (٣٠١٨) باب: إذا حرّق المشرك المسلم هل يحرقه.\n(^٣) سيأتي برقم (٤٦١٠) باب: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ﴾.\n(^٤) سيأتي برقم (٦٨٠٣) باب: المحاربين من أهل الكفر والردة، وكرره بعده مبوبًا عليه عدة أبواب.\n(^٥) سيأتي برقم (١٥٠١) باب: استعمال إبل الصدقة …\n(^٦) مسلم برقم (١٦٧١/ ٩) كتاب: القسامة، باب: حكم المحاربين والمرتدين.\n(^٧) أبو داود (٤٣٦٧).","vol":"4","page":446},{"text":"مولى أبي قلابة (^١)، وذكر الدارقطني أن رواية حماد إنما هي عن أيوب، عن أبي رجاء، عن أبي قلابة قَالَ: وسقوط أبي رجاء وثبوته صواب، ويشبه أن يكون أيوب سمع من أبي قلابة، عن أنس قصة العُرنيين مجردة، وسمع من أبي رجاء، عن أبي قلابة حديثه مع عمر بن عبد العزيز، وفي آخرها قصة العُرنيين، فحفظ عنه حماد بن زيد القصتين، عن أبي رجاء، عن أبي قلابة، وحفظ الآخرون عنه، عن أبي قلابة، عن أنس قصة العُرنيين حسب.\nقَالَ: ورواه صالح بن كيسان، عن أيوب، عن أبي قلابة مرسلًا (^٢).\nثانيها:\nهذِه القصة كانت في شوال سنة ستٍّ، ورواها ابن جرير الطبري (^٣) من حديث جرير (^٤)، وفيه أنه - ﷺ - بعثه في أثرهم. وفيه نظر، لأن إسلامه كان في السنة العاشرة على المشهور، وعلى قول ابن قانع وغيره، أنه أسلم قديمًا يزول الإشكال (^٥).\nثالثها:\nعُكْل -بضم العين المهملة وإسكان الكاف، ثم لام- قبيلة نسبت\n_________\n(^١) مسلم (١٦٧١/ ١١) كتاب: القسامة، باب: حكم المحاربين والمرتدين، ولم أجده في الحدود.\n(^٢) \"العلل\" ١٢/ ٢٣٩ (٢٦٦٦).\n(^٣) ورد بهامش الأصل ما نصه: تخريج أحاديث الوسيط للمؤلف ما لفظه: وروى محمد بن الفضل الطبراني من حديث جرير أنه -﵇- بعثه في أثرهم. [كذا في هامش الأصل: الطبراني، والصحيح الطبري كما في \"الإعلام\" ٩/ ١٣٨].\n(^٤) \"تفسير الطبري\" ٤/ ٥٤٨ (١١٨١٥)، أشار إليه ابن حجر في \"تهذيب التهذيب\"، وقال: لا يصح؛ لأنه من رواية موسى بن عبيدة الرَّبذي، وهو ضعيف جدًّا.\n(^٥) سبقت ترجمة جرير في حديث رقم (٥٧).","vol":"4","page":447},{"text":"إلى عكل امرأة حضنت ولد عوف بن إياس بن قيس بن عوف بن عبد مناة بن أُد بن طابخة فغلبت عليهم ونسبوا إليها، وزعم السمعاني أنهم بطن من تميم، ورده عليه ابن الأثير (^١).\nوعُرَينة -بضم العين المهملة، وفتح الراء- بطن من بجيلة، وهو ابن بدير أو ابن عزيز بن نذير بن قسر بن عبقر بن أنمار بن إراش بن عمرو بن الغوث بن طيء بن أدد، وأم عبقر بجيلة، قاله الرشاطي، ووقع في \"شرح الداودي\" أن قوله: عُكْل أو عُرَينة من شك الراوي، قَالَ: وعُكْل هم عرينة. وهو عجيب (^٢).\nفائدة:\nعُكْل اشتقاق من عكلت الشيء إذا جمعته، قاله ابن دريد (^٣)، وقال غيره: هو من عكل يعكل، إذ قَالَ برأيه، ورجل عكلي أي: أحمق.\nمنهم جماعة من الصحابة: خزيمة بن عاصم بن قطن بن عبد الله بن عبادة بن سعد بن عوف، أهمله أبو عمر.\nوالعرن في اللغة: حلة تصيبِ الفرس أو البعير في القوائم (^٤).\nرابعها:\nكان عدد العرنيين ثمانية. وقيل: كانوا سبعة، أربعة من عرينة وثلاثة من عُكْل، فقيل: العرنيون؛ لأن أكثرهم كان من عُرينة، زعم الرشاطي أنهم من غير عرينة التي في قضاعة.\n_________\n(^١) \"اللباب في تهذيب الأنساب\" ٢/ ٣٥١، ٣٥٢، وانظر: \"معجم البلدان\" ٤/ ١٣٤.\n(^٢) انظر: \"معجم البلدان\" ٤/ ١١٥.\n(^٣) \"الجمهرة\" ٢/ ٩٤٦، مادة: (عكل).\n(^٤) انظر: \"صحاح الجوهري\" ٦/ ٢١٦٣، \"لسان العرب\" ٥/ ٢٩١٥.","vol":"4","page":448},{"text":"خامسها:\n(اجتووا) -بجيم ثم بمثناة فوق- استوخموها، كما جاء مصرحًا به في الرواية الأخرى (^١).\nوقال ابن قتيبة: اجتويت البلاد إذا كرهتها، وإن كانت موافقة لك في بدنك، واستوبلتها (^٢) إذا لم توافقك في بدنك وإن أحببتها، والأول أشبه (^٣).\nواللقاح: ذوات الألبان من الإبل، واحدها لِقحة بكسر اللام وفتحها، وأبوال الإبل التي ترعى الشيح والقيصوم، وألبانها تدخل في علاج نوع من أنواع الاستسقاء.\nسادسها:\nهذِه اللقاح كانت لرسول الله - ﷺ - كما ثبت في \"الصحيح\"، وثبت فيه أيضًا أنها إبل الصدقة، ولعل اللقاح كانت له، والإبل للصدقة، وكانت ترعى معها فاستاقوا الجميع، وإنما أذن في شرب لبنها على هذِه الرواية؛ لأنها كانت للمحتاجين، وقد ترجم عليه البخاري في كتاب الزكاة، استعمال إبل الصدقة وألبانها لأبناء السبيل (^٤).\nقَالَ ابن بطال: وغرضه بهذا التبويب إثبات دفع الصدقة في صنف واحد ممن ذكر في آيات الصدقة خلافًا للشافعي، قَالَ: والحجة به قاطعة؛ لأنه - ﷺ - أفرد أبناء السبيل بالصدقة دون غيرهم (^٥).\n_________\n(^١) سيأتي برقم (٤١٩٢) كتاب: المغازي، باب: قصة عكل وعرينة.\n(^٢) في الأصل: (استوبيتها)، والصواب ما أثبتناه كما في \"غريب الحديث\" لابن قتيبة ٢/ ٤١٠، \"غريب الحديث\" لابن الجوزي ١/ ١٧٩.\n(^٣) \"غريب الحديث\" لابن قتيبة ٢/ ٤١٠، وقد عزاه لأبي زيد.\n(^٤) سيأتي برقم (١٥٠١).\n(^٥) \"شرح ابن بطال\" ٣/ ٥٥٨.","vol":"4","page":449},{"text":"قُلْتُ: للإمام ذَلِكَ وليس محل النزاع فاعلمه.\nسابعها:\nعدد هذِه اللقاح خمس عشرة غرًا (^١) ذكره ابن سعد في \"طبقاته\" قَالَ: وفقد منها واحدة (^٢). وكانت ترعى بذي الجَدْر: ناحية قباء قريبًا من عَيْر على ستة أميال من المدينة (^٣).\nثامنها:\nاسم هذا الراعي يسار -بمثناة تحت في أوله- وهو مولى رسول الله - ﷺ -، وكان نوبيًّا فأعتقه.\nتاسعها:\nاستاقوا: حملوا، وهو من السوق، وهو السير السريع العنيف.\nوالنعم -بفتح النون والعين المهملة، يذكر ويؤنث على الأصح؛ سميت بذلك لنعومة بطنها، وهي الإبل. قيل: والبقر. قيل: والغنم. وأما الأنعام فيطلق على الكل.\nعاشرها:\nبعث في آثارهم كُرْز بن جابر الفهري ومعه عشرون فارسًا، قاله ابن سعد في \"طبقاته\" (^٤). وفي \"صحيح مسلم\" وعنده شباب من الأنصار قريب من العشرين، فأرسل إليهم وبعث معهم قاصًّا يقص أثرهم (^٥).\nوقال موسى بن عقبة: كان أمير السرية سعيد بن زيد، وقد أسلفنا أنه\n_________\n(^١) ذكر في هامش الأصل ما نصه: لعله غزارًا.\n(^٢) \"طبقات ابن سعد\" ٢/ ٩٣.\n(^٣) انظر: \"معجم البلدان\" ٢/ ١١٤.\n(^٤) ٢/ ٩٣.\n(^٥) مسلم (١٦٧١/ ١٣) كتاب: القسامة، باب: حكم المحاربين والمرتدين.","vol":"4","page":450},{"text":"بعث جريرًا أيضًا واستشكلناه.\nالحادي عشر:\nسمرت -بالميم المخففة وقد تشدد- أي: كحلت محماة، وفي البخاري في موضع آخر: ثم أمر بمسامير فأحميت فكحلهم بها (^١)، وفي معظم نسخ مسلم: فسمل باللام وتخفيف الميم، أي: فقأها، وقيل: بحديدة محماة.\nوقيل: إن اللام والراء بمعنى، وإنما سمل أعينهم؛ لأنهم سملوا أعين الرعاة كما ثبت في \"صحيح مسلم\" (^٢).\nالثاني عشر:\nالحرة: أرض تركبها (^٣) حجارة سود (^٤). قَالَ عبد الملك: تبعد من مسجد رسول الله.\nالثالث عشر: في أحكامه وفوائده مختصرة:\nالأولى: قدوم القبائل والغرباء على الإمام.\nالثانية: نظر الإمام في مصالحهم، وأمره لهم بما يناسب حالهم وإصلاح أبدانهم.\nالثالثة: طهارة بول ما يؤكل لحمه، وهو مذهب مالك وأحمد وقول\n_________\n(^١) ستأتي هذِه الرواية برقم (٣٠١٨) كتاب: الجهاد، باب: إذا حرق المشرك المسلم.\n(^٢) \"صحيح مسلم\" (١٦٧١/ ١٤) كتاب: القسامة، باب: حكم المحاربين والمرتدين. وورد بهامش الأصل ما نصه: في أبي داود أيضًا والنسائي.\n(^٣) كذا بالأصل، وفي \"أعلام بفوائد عمدة الأحكام\" ٩/ ١٣٩.\n(^٤) انظر: \"صحاح الجوهري\" ٢/ ٦٢٦، \"معجم البلدان\" ٢/ ٢٤٥، \"النهاية في غريب الحديث\" ١/ ٣٦٥، \"لسان العرب\" ٢/ ٨٢٨.","vol":"4","page":451},{"text":"الإصطخري وابن خزيمة والروياني من الشافعية (^١)، وقيد ذَلِكَ المالكية بما إذا كانت لا تستعمل النجاسة، فإن كانت تستعملها، فإنه نجس على المشهور، وأجاب المخالفون وهم الحنفية، وجمهور الشافعية القائلون بنجاسة بوله وروثه: بأن شربهم الأبوال كان للتداوي، وهو جائز بكل النجاسات سوى الخمر والمسكرات (^٢).\nواعترض عليهم: بأنها لو كانت نجسة محرمة الشرب ما جاز التداوي بها؛ لأن الله تعالى لم يجعل شفاء هذِه الأمة فيما حرم عليها (^٣)، وقد يجاب عن ذَلِكَ: بأن الضرورة جوزته.\nوفي المسألة قول ثالث: أن بول كل حيوان وإن كان لا يؤكل لحمه طاهر غير بول ابن آدم، وهو قول ابن علية وأهل الظاهر (^٤) وروي مثله عن الشعبي، ورواية عن الحسن.\nوظاهر إيراد البخاري يوافقه حيث ذكر الدواب مع الإبل والغنم.\nوأما حديث جابر والبراء مرفوعًا: \"ما أكل لحمه، فلا بأس ببوله\"\n_________\n(^١) انظر: \"صحيح ابن خزيمة\" ١/ ٦٠، \"عارضة الأحوذي\" ١/ ٩٦، ٩٧، \"عيون المجالس\" ١/ ٢٠١، \"المجموع\" ٢/ ٥٦٧، ٥٦٨، \"الكافي\" ١/ ١٨٤، \"كشاف القناع\" ١/ ٥٤٧، ٥٤٨.\n(^٢) انظر: \"اختلاف الفقهاء\" للمروزي ص ١٠٢، ١٠٣، \"مختصر اختلاف العلماء\" ١/ ١٢٥، ١٢٦، \"بدائع الصنائع\" ١/ ٨٠، ٨١، \"روضة الطالبين\" ١/ ١٦، \"تبيين الحقائق\" ١/ ٢٧، ٢٨.\n(^٣) ورد بهامش الأصل ما نصه: \"إن الله لم يجعل شفاءكم فيما حرم عليكم\". رواه البيهقي من رواية أم سلمة وصححه ابن حبان، وهو في البخاري … موقوف على ابن مسعود … مسلم … -﵇ - قال: \"إنه ليس بدواء ولكنها داء\". من رواية طارق وسويد … \"إنما ذلك داء وليس بشفاء\". رواه أبو داود وابن ماجه.\n(^٤) انظر: \"المجموع\" ٢/ ٥٦٧.","vol":"4","page":452},{"text":"فضعيفان كما بينه الدارقطني وغيره (^١).\nوأما الحديث في غزوة تبوك، فكان الرجل ينحر بعيره، فيعصر فرثه، فيشربه، ويجعل ما بقي على كبده (^٢)، وإسناده على شرط الصحيح، كما قاله الضياء، قَالَ ابن خزيمة: لو كان الفرث إذا عصره نجسًا لم يجز للمرء أن يجعله على كبده.\nقُلْتُ: قد يقال: إنه فعل للتداوي. وأما حديث ابن مسعود الآتي في باب إذا ألقي على ظهر المصلى قذرًا أو جيفة لم تفسد عليه صلاته (^٣)، لا حجة فيه كما قَالَه ابن حزم، لأنه بمكة قبل ورود الحكم بتحريم النَّجو\n_________\n(^١) حديث جابر رواه ابن عدي في \"الكامل\" ٩/ ٢٦، والدارقطني ١/ ١٢٨، وقال: لا يثبت، عمرو بن الحصين، ويحيى بن العلاء ضعيفان، وسوار بن مصعب أيضًا متروك، واختلف عنه، فقيل عنه: ما أكل لحمه فلا بأس بسؤره، والبيهقي في \"الكبرى\" ٢/ ٤١٣، وضعفه أيضًا، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ١/ ١٠١ (٨٥)، وحديث البراء رواه الدارقطني ١/ ١٢٨، وقال: إن فيه سوار بن مصعب فقلب اسمه وسماه: مصعب بن سوار، والبيهقي ٢/ ٤١٣، ابن الجوزي في \"التحقيق\" ١/ ١٠١ (٨٤). ولفظ الدارقطني من حديث البراء \"لا بأس بسؤره\". قال ابن الجوزي بعد ذكره لهذين الحديثين: فيهما مقال. وذكرهما ابن حجر في \"التلخيص\" ١/ ٤٣ (٣٧)، وقال: إسناد كل منهما ضعيف جدًا.\n(^٢) رواه من حديث عمر بن الخطاب البزار ١/ ٣٣١ (٢١٤)، والفريابي في \"دلائل النبوة\" (٤٢)، والطبري في \"تفسيره\" ٦/ ٥٠٢ (١٧٤٤٣، ١٧٤٤٤)، وابن خزيمة ١/ ٥٢ - ٥٣ (١٠١)، وابن حبان ٤/ ٢٢٣ (١٣٨٣)، والطبراني في \"المعجم الأوسط\" ٣/ ٣٢٣ - ٣٢٤ (٣٢٩٢)، والحاكم ١/ ١٥٩، وقال: صحيح على شرط الشيخين ولم يخرجاه.\nوالبيهقي ٩/ ٣٥٧، والخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ١٦٠ - ١٦١، والضياء في \"المختارة\" ١/ ٢٧٨ - ٢٨٠ (١٦٨ - ١٦٩).\n(^٣) سيأتي برقم (٢٤٠) كتاب: الوضوء، باب: إذا أُلقي على ظهر المصلي قذر أو جيفة لم تفسد صلاته.","vol":"4","page":453},{"text":"والدم، قَالَ: فسار منسوخًا بلا شك.\nوأما حديث ابن عمر: كانت الكلاب تقبل وتدبر (وتبول) (^١) في المسجد فلم يكونوا يرشون شيئًا من ذَلِكَ (^٢). فأجاب ابن حزم عنه: بأنه غير مسند؛ لأنه ليس فيه أنه - ﷺ - عرف ببول الكلاب في المسجد وأقره، فسقط الاحتجاج به (^٣).\nوأما حديث سويد بن طارق أنه سأل رسول الله (^٤) [- ﷺ - عن الخمر فنهاه، ثم سأله، فنهاه فقال: يا نبي الله إنها دواء فقال: \"لا، ولكنها داء\" (^٥).\nوحديث أم سلمة مرفوعًا: \"إن الله لم يجعل شفاءكم فيما حرم\n_________\n(^١) ساقطة من (ج).\n(^٢) سبق برقم (١٧٤) كتاب: الوضوء، باب: إذا شرب الكلب في إناء أحدكم فليغسله سبعًا.\n(^٣) \"المحلى\" ١/ ١٧١.\n(^٤) هنا بداية سقط كبير من النسخة (ج) سنشير إلى انتهائه والمعتمد لدينا النسخة الأصل.\n(^٥) رواه مسلم (١٩٨٤) كتاب: الاشربة، باب: تحريم التداوي بالخمر.\nوأبو داود (٣٨٧٣)، والترمذي (٢٠٤٦)، وابن ماجه (٣٥٠٠)، وعبد الرزاق ٩/ ٢٥١ (١٧١٠٠)، وأحمد ٤/ ٣١١، وأبو عوانة ٥/ ١٠٧ (٧٩٧٩)، ٧٩٨٠)، (٧٩٨٢)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٠٨، وابن حبان في \"صحيحه\" ٤/ ٢٣١، ٢٣٢ (١٣٨٩)، ورواه أيضًا ١٣/ ٤٢٩، ٤٣٠ (٦٠٦٥)، والطبراني ٨/ ٣٢٣ (٨٢١٢)، والدارقطني ٤/ ٢٦٥، والبيهقي ١٠/ ٤، وابن عبد البر في \"الاستيعاب\" ٢/ ٢٣٦، ٢٣٧ ترجمة (١١٢٢) وقال: هكذا قال شعبة سويد بن طارق أو طارق بن سويد على الشك وقال حماد بن سلمة، عن سماك، عن علقمة بن وائل، عن طارق بن سويد ولم يشك ولم يقل: عن أبيه. وقال الحافظ في \"التلخيص\" ٤/ ٧٤ - ٧٥، صححه ابن عبد البر.","vol":"4","page":454},{"text":"عليكم\" (^١). قَالَ ابن حزم: لا حجة فيه؛ لأن في الأول: سماك بن حرب، وهو يقبل التلقين، شهد عليه بذلك شعبة وغيره، ولو صح لم يكن فيه حجة؛ لأن فيه أن الخمر ليست بدواء، ولا خلاف بيننا في أن ما ليس دواء فلا يحل تناوله.\nوفي الثاني: سلمان الشيباني، وهو مجهول (^٢)، هذا لفظه، وليس كما ذكر فيهما.\nأما الأول: فأخرجه مسلم في \"صحيحه\"، وكذا ابن حبان والحاكم.\nوالثاني: أخرجه ابن حبان في \"صحيحه\"، ودعواه أن المذكور في إسناده سلمان وهم وإنما هو سليمان بزيادة ياء، وهو أحد الثقات، أكثر عنه البخاري ومسلم في صحيحيهما.\nالرابعة: ثبوت أحكام المحاربة في الصحراء، فإنه - ﷺ - بعث في طلبهم لما بلغه فعلهم بالرعاء. واختلف العلماء في ثبوت أحكامها في الأمصار، فنفاه أبو حنيفة وأثبته مالك والشافعي (^٣).\nالخامسة: شرعية المماثلة في القصاص، والنهي عن المثلة محمول على من وجب عليه القتل، لا على طريق المكافأة.\n_________\n(^١) رواه أبو يعلى ١٢/ ٤٠٢ (٦٩٦٦)، وأحمد في \"الأشربة\" ١/ ٣٢ (١٥٩)، وابن أبي الدنيا في \"ذم المسكر\" ١/ ٢٢ (١٢)، وابن حبان في \"صحيحه\" ٤/ ٢٣٣ (١٣٩١)، والطبراني ٢٣/ ٣٢٦، ٣٢٧ (٧٤٩)، والبيهقي ١٠/ ٥ وقال الذهبي في \"المهذب\" ٨/ ٣٩٦٦: إسناده صويلح، وقال الهيثمي في \"المجمع\" ٥/ ٨٦: ورجال أبي يعلى رجال الصحيح خلا حسان بن مخارق وقد وثقه ابن حبان. وقال ابن حجر في \"المطالب العالية\" ١١/ ٢٠٤ (٢٥٠٠): صححه ابن حبان.\n(^٢) \"المحلى\" ١/ ١٧٥، ١٧٦.\n(^٣) \"الجامع لأحكام القرآن\" ٦/ ١٥١، \"البيان\" ١٢/ ٥٠١، \"الكافي \" ٥/ ٣٣٩.","vol":"4","page":455},{"text":"وقال محمد بن سيرين: إن ذَلِكَ قبل أن تنزل الحدود (^١) ذكره البخاري في حديث أنس، أي: وقبل أن تنزل آية المحاربة (^٢)، والنهي عن المثلة (^٣).\nوفي البخاري أيضًا عن قتادة أنه قَالَ: بلغنا أنه - ﷺ - بعد ذَلِكَ كان يحث على الصدقة وينهى عن المثلة (^٤)، لا جرم ادعى الشافعي نسخه، وكذا ابن شاهين (^٥) والداودي، وتوقف فيه ابن الجوزي في \"إعلامه\" وقال: ادعاء النسخ يحتاج إلى التأريخ، والنهي عن المُثْلَة كان في أُحد سنة ثلاث.\nالسادسة: إن فعل الإمام بهم ذَلِكَ ليس من عدم الرحمة بل هو رحمة؛ لما فيه من كف اليد العادية عن الخلق.\nالسابعة: عقوبة المحاربين، وهو موافق لقوله تعالى: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾ [المائدة: ٣٣]، وهل (أو) فيها للتخيير أو للتنويع؟ قولان، وبالثاني قَالَ الشافعي، ومحل الخوض في ذَلِكَ كتب الفروع.\nالثامنة: جواز التطبب وأن يطب كل جسم بما اعتاد، وقد أدخله البخاري في الطب (^٦)، وترجم عليه باب الدواء بألبان الإبل وأبوالها.\n_________\n(^١) سيأتي برقم (٥٦٨٦) كتاب: الطب، باب: الدواء بأبوال الإبل.\n(^٢) المائدة: ٣٣: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾.\n(^٣) النمل: ١٢٦: ﴿وَإِنْ عَاقَبْتُمْ فَعَاِقبُواْ بِمِثْلِ مَا عُوقِبتْمُ بِهِ﴾.\n(^٤) سيأتي برقم (٤١٩٢) كتاب: المغازي، باب: قصة عكل وعرينة.\n(^٥) \"الناسخ والمنسوخ\" ص ٤٢٠.\n(^٦) سيأتي برقم (٥٦٨٦) كتاب: الطب، باب: الدواء بأبوال الإبل.","vol":"4","page":456},{"text":"التاسعة: قتل المرتد من غير استتابة، وفي كونها واجبة (^١) أو مستحبة خلاف مشهور، ورأيت من يجيب عن الحديث بأن هؤلاء حاربوا، والمرتد إذا حارب لا يستتاب؛ لأنه يجب قتله، فلا معنى لها (^٢).\nالعاشرة: قتل الجماعة بالواحد سواء قتلوه غيلة أو حرابة، وبه قَالَ الشافعي ومالك وجماعة، وخالف فيه أبو حنيفة، ولابد من اعتراف القاتلين أو الشهادة عليهم (^٣).\nالحادية عشرة: سماهم أبو قِلابة سُرَّاقًا؛ لأنهم أخذوا النعم من حرز مثلها، وهو وجود الراعي معها ويراها أجمع، وإنما هم محاربون.\nوقيل: كان هذا حكم من حارب حتى أنزل الله فيهم آية المحاربة، وهو يلزم مالكًا في مشهور قوله: إنه إذا قتل المحارب يتحتم قتله. ووقع له في \"المختصر\": إذا أخذهم وقد قتلوا ولم يدر من قتله فالإمام مخير إن شاء قتلهم أو صلبهم (^٤).\nالثانية عشرة: قام الإجماع على أن من وجب عليه القتل فاستسقى الماء، أنه لا يُمْنع منه؛ لئلا يجتمع عليه عذابان، وإنما لم يسقوا هنا معاقبة لجفائهم وكفرهم سَقْيِهم ألبان تلك الإبل، فعوقبوا بذلك فلم يسقوا؛ ولأنه - ﷺ - دعا عليهم فقال: \"عَطّش الله من عَطّش آل محمد الليلة\" أخرجه النسائي (^٥) فأجيب دعاؤه، وأيضًا هؤلاء ارتدوا\n_________\n(^١) ورد بهامش الأصل ما نصه: الصحيح من مذهب الشافعى وجوبها.\n(^٢) انظر: \"البيان\" ١٢/ ٤٧، \"الهداية\" ٤/ ٤٥٨، \"الإقناع\" ٤/ ٢١٩.\n(^٣) انظر: \"البيان\" ١/ ٣٢٦، ٣٢٧، \"الإقناع\" ٤/ ٩٤.\n(^٤) انظر: \"النوادر والزيادات\" ١٤/ ٤٦٢.\n(^٥) النسائي ٧/ ٩٧، ٩٩، وقال الألباني في \"ضعيف سنن النسائي\" ١/ ١٦٠: ضعيف الإسناد.","vol":"4","page":457},{"text":"فلا حرمة لهم.\nثم اعلم أن البخاري أيضًا ذكر هذا الحديث في باب: إذا حرق المشرك هل يحرق؟ (^١) ووجهه أنه - ﷺ - لما سمل أعينهم، وهو تحريق بالنار، استدل به البخاري من أنه لما جاز تحريق أعينهم بالنار -ولو كانوا لم يحرقوا أعين الرعاة- أنه أولى بالجواز بتحريق المشرك إذا أحرق المسلم.\nقَالَ ابن المنير: وكأن البخاري جمع بين حديث \"لا تعذبوا بعذاب الله\" (^٢) وبين هذا، بحمل الأول على غير سبب، والثاني على مقابلة السبب بمثلها من الجهة العامة، وإن لم يكن من نوعها الخاص، وإلا فما في هذا الحديث أن العُرنيين فعلوا ذَلِكَ بالرعاة (^٣).\nقُلْتُ: قد أسلفنا من عند مسلم (^٤) أنهم فعلوا ذَلِكَ، وادعى المهلب أن البخاري لم يذكره، لأنه ليس من شرطه.\nوفي الحديث أيضًا طاعة الرسول - ﷺ - فيما يأمر به، فإنه من طاعة الله تعالى، فإنه لما بعث في آثارهم سارعوا إليه، وكذا القطع والسمر فطاعة الإمام العدل واجبة، ولا يحتاج إلى التوقف على الموجب لذلك. وسئل مالك عن القسامة في القتل فضعفها، وقال: لم يتقدم الفعل بها، ثم ذكر الحديث في الحرابة.\n_________\n(^١) سيأتي برقم (٣٠١٨) كتاب: الجهاد والسير.\n(^٢) سيأتي برقم (٣٠١٧) كتاب: الجهاد والسير، باب: لا يعذب بعذاب الله.\n(^٣) \"المتواري\" ١٦٩ - ١٧٠.\n(^٤) مسلم (١٦٧١/ ١٤) كتاب: القسامة والمحاربين، باب: حكم المحاربين والمرتدين.","vol":"4","page":458},{"text":"الحديث الثاني:\nحَدَّثنَا آدَمُ، ثنَا شُعْبَةُ، ثنَا أَبُو التَّيَّاحِ يَزِيدُ بْنُ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي مَرَابِضِ الغَنَمِ. ثم سمعته بَعْدُ يقول: كان يصلي قبل أن يبنى المسجد في مرابض الغنم.\nهذا الحديث أخرجه في باب الصلاة في مرابض الغنم أيضًا (^١)، وأخرجه مسلم هناك (^٢).\nومرابض الغنم: مباركها ومواضع مبيتها، ووضعها أجسادها على الأرض للاستراحة. قَالَ ابن دريد: ويقال ذَلِكَ أيضًا لكل دابة من ذوات الحافر والسباع (^٣). وقال ابن سيده: هو كالبروك للإبل والأصل للغنم (^٤).\nوقد يستدل به من يقول بطهارة بول المأكول وروثه، وقد ينازع فيه. نعم، فيه الصلاة في مرابض الغنم ولا كراهة فيها بخلاف أعطان الإبل، وقد قَالَ - ﷺ -: \"إن لم تجدوا إلا مرابض الغنم وأعطان الإبل، فصلوا في مرابض الغنم، ولا تصلوا في أعطان الإبل\".\nرواه الترمذي من حديث أبي هريرة مرفوعًا. وقال: حسن صحيح (^٥).\nوقال البيهقي: وقفه أصح (^٦).\nوللحاكم في: \"تاريخ نيسابور\" من حديث أبي حيان، عن أبي\n_________\n(^١) سيأتي برقم (٤٢٩) كتاب: الصلاة، باب: الصلاة في مرابض الغنم.\n(^٢) \"صحيح مسلم\" برقم (٥٢٤) كتاب: المساجد، باب: ابتناء مسجد النبي - ﷺ - وورد بهامش الأصل ما نصه: من خط المصنف: وكذا الترمذي وقال: حسن صحيح.\n(^٣) \"الجمهرة\" ١/ ٣١٤.\n(^٤) \"المحكم\" ٨/ ١٣١، ١٣٢، مادة: (ربض).\n(^٥) \"سنن الترمذي\" (٣٤٨). قال: حديث أبي هريرة حديث حسن صحيح.\n(^٦) \"السنن الكبرى\" للبيهقي ٢/ ٤٤٩، ٤٥٠.","vol":"4","page":459},{"text":"زرعة، عن أبي هريرة مرفوعًا: \"الغنم من دواب الجنة، فامسحوا رغامها، وصلُّوا في مرابضها\"، وللبزار في \"مسنده\": \"أحسنوا إليها وأميطوا عنها الأذى\" (^١).\nوفي حديث عبد الله بن المغفل (^٢): \"صلُّوا في مرابض الغنم، ولا تصلُّوا في أعطان الإبل، فإنها خلقت من الشياطين\" (^٣) وفي لفظ: \"فإنها جن خلقت من جن، ألا ترى أنها إذا نفرت كيف تشمخ\n_________\n(^١) رواه البزار كما في \"كشف الأستار\" (١٣٢٩). قال البزار: لا نعلم رواه بهذا الإسناد إلا سعيد بن محمد ولم يتابع عليه. وقال الهيثمي في \"المجمع\" ٤/ ٦٦: رواه البزار وأعله بسعيد بن محمد ولعله الوراق، فإن كان هو الوراق فهو ضعيف.\n(^٢) ورد بهامش الأصل ما نصه: حديث ابن مغفل في النسائي، وابن ماجه وهو في \"المسند\" مطولًا.\n(^٣) أخرجه النسائي مختصرًا ٢/ ٥٦، وابن ماجه (٧٦٩)، وأحمد ٤/ ٨٥، والشافعي في \"مسنده\" ١/ ٦٧، والطيالسي ٢/ ٢٣٠ (٩٥٥)، وعبد الرزاق \"مصنفه\" ١/ ٤٠٩ (١٦٠٢)، وابن أبي شيبة في \"مصنفه\" ١/ ٣٣٧ (٣٨٧٧)، وعبد بن حميد في \"المنتخب\" ١/ ٤٥٠ (٥٠٠)، والروياني في \"مسنده\" ٢/ ٩٨ - ٩٩ (٨٩٨)، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٨٤، وابن حبان في \"صحيحه\" ٤/ ٦٠١ (١٧٠٢)، وابن عبد البر في \"التمهيد\" ٥/ ٣٠٢ - ٣٠٣، من طرق عن الحسن، عن عبد الله بن مغفل.\nوقال ابن عبد البر في \"التمهيد\" ٢/ ٣٣٣: حديث عبد الله بن مغفل متواتر، رواه نحو خمسة عشر رجلًا عن الحسن، وسماع الحسن من عبد الله بن مغفل صحيح.\nوقال الهيثمي في \"المجمع\" ٢/ ٢٦: رواه أحمد والطبراني، وقد رواه ابن ماجه\nوالنسائي باختصار، ورجال أحمد ثقات، وقد صرح ابن إسحاق بقوله: حدثنا.\nوقال البوصيري في \"زوائده\" ١٣١: رواه أبو داود من حديث البراء بن عازب وإسناد ابن ماجه فيه مقال وقال ابن أبي حاتم في \"المراسيل\" ١/ ٤٥ (١٥١): حدثنا صالح بن أحمد بن حنبل قال: قال أبي: سمع الحسن من ابن مغفل -يعني: عبد الله بن مغفل-.\nوقال الألباني في \"الثمر المستطاب\" ١/ ٣١٧: إسناده صحيح.","vol":"4","page":460},{"text":"بأنفها\" (^١)، وقال في الغنم: \"فإنها سكينة وبركة\" (^٢).\nوروي الفرق بينهما من حديث جماعة من الصحابة أيضًا، وفي \"الصحيح\" في حديث رافع بن خديج: \"إن لهذِه الابل أوابد كأوابد الوحش\" (^٣).\nقَالَ ابن المنذر: أجمع كل من يحفظ عنه العلم، على إباحة الصلاة في مرابض الغنم، إلا الشافعي فإنه قَالَ: لا أكره الصلاة في مرابض الغنم إذا كان سليمًا من أبعارها وأبوالها، وممن روينا عنه إجازة ذَلِكَ، وفعله ابن عمر (^٤) وجابر (^٥) وأبو ذر (^٦) و(ابن الزبير) (^٧) والحسن\n_________\n(^١) رواه الشافعي في \"مسنده\" ١/ ٦٧، والبيهقي في \"سننه\" ٢/ ٤٤٩.\n(^٢) رواه الشافعي في \"مسنده\" ١/ ٦٧، والبيهقي في \"سننه\" ٢/ ٤٤٩.\n(^٣) سيأتي برقم (٥٥٠٣) كتاب: الذبائح والصيد، باب: ما أنهر الدم …، ورواه مسلم برقم (١٩٦٨) كتاب: الأضاحي، باب: جواز الذبح بكل ما أنهر الدم إلا السن والظفر وسائر العظام.\n(^٤) روي عن ابن عمر كما عند ابن أبي شيبة في \"المصنف\" ١/ ٣٣٨ (٣٨٨٦) لكنه في المطبوع بدار الكتب العلمية عن عمر وهو غير صحيح. ورواه ابن المنذر في \"الأوسط\" ٢/ ١٨٨. من طريق ابن أبي شيبة عن ابن عمر.\n(^٥) روي عن جابر هو ابن سمرة كما عند ابن أبي شيبة في \"المصنف\" ١/ ٣٣٨ (٣٨٨٢) ومن طريقه ابن المنذر في \"الأوسط\" ٢/ ١٨٨، وروي عنه مرفوعًا كما عند مسلم (٣٦٠) كتاب: الحيض، باب: الوضوء من لحوم الإبل مطولًا، وابن ماجه (٤٩٥) مختصرًا، وأحمد ٥/ ٨٦، والطيالسي بنحوه ٢/ ١٢٦ (٨٠٣)، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٢٩ (١٤٥٥، ١٤٥٦، ١٤٥٧)، وابن الجارود (٢٥)، وابن المنذر في \"الأوسط\" ٢/ ١٨٦ - ١٨٧، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٨٣، وابن خزيمة ١/ ٢١، كلهم عن جعفر بن أبي ثور، عن جابر.\n(^٦) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٣٨ (٣٨٨٣)، ومن طريقه ابن المنذر في \"الأوسط\" ٢/ ١٨٨.\n(^٧) في الأصل: الزبير، والصواب ابن الزبير كما رواه ابن أبي شيبة ١/ ٣٣٨، وابن المنذر ٢/ ١٨٨.","vol":"4","page":461},{"text":"وابن سيرين (^١) والنخعي (^٢) وعطاء (^٣).\nوقال ابن بطال: حديث الباب حجة على الشافعي؛ لأن الحديث ليس فيه تخصيص موضع من آخر، ومعلوم أن مرابضها لا تسلم من البعر. والبول، فدل على الإباحة وعلى طهارة البول والبعر (^٤).\nقُلْتُ: الشارع قد علل عدم الكراهة فيها بغير ذَلِكَ كما سلف، إذ أعطان الإبل غالبًا لا تسلم من ذَلِكَ والكراهة باقية.\nفرع:\nقَالَ ابن المنذر: تجوز الصلاة أيضًا في مراح البقر؛ لعموم قوله: \"أينما أدركتك الصلاة فصلِّ\" (^٥) وهو قول عطاء (^٦) ومالك (^٧).\nقُلْتُ: قد ورد ذَلِكَ مصرحًا به، ففي \"مسند عبد الله بن وهب المصري\" عن سعيد بن أبي أيوب، عن رجل حدثه، عن ابن المغفل: نهى النبي - ﷺ - أن يصلى في معاطن الإبل، وأمر أن يصلى في مراح البقر والغنم (^٨).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٣٨ (٣٨٨٨).\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٣٨ (٣٨٨٩).\n(^٣) رواه عبد الرزاق في \"المصنف\" ١/ ٤٠٧ (١٥٩٤) وانظر: \"الأوسط\" ٢/ ١٨٧.\n(^٤) \"شرح ابن بطال\" ٢/ ٨٣.\n(^٥) سيأتي برقم (٣٣٦٦) كتاب: أحاديث الأنبياء، باب: (١٠).\n(^٦) رواه عبد الرزاق في \"المصنف\" ١/ ٤١٠ (١٦٠٥).\n(^٧) انظر: \"النوادر والزيادات\" ١/ ٢٢٣.\n(^٨) ورد بهامش الأصل ما نصه: في سنده مجهول وفي \"المسند\" ثنا حسن، ثنا ابن لهيعة، عن حي بن عبد الله أن أبا عبد الرحمن الحبلي حدثه عن عبد الله بن عمرو أن رسول الله - ﷺ - كان يصلي في مرابد الغنم ولا يصلي في مرابد الإبل والبقر. [المسند: ٢/ ١٧٨].","vol":"4","page":462},{"text":"<span data-type='title' id=toc-373>٦٧ - باب مَا يَقَعُ مِنَ النَّجَاسَاتِ فيِ السَّمْنِ وَالْمَاءِ</span>\nوَقَالَ الزُّهْرِيُّ: لَا بَأْسَ بِالْمَاءِ مَا لَمْ يُغَيِّرْهُ طَعْمٌ أَوْ رِيحٌ أَوْ لَوْنٌ. وَقَالَ حَمَّادٌ: لَا بَأْسَ بِرِيشِ المَيْتَةِ. وَقَالَ الزُّهْرِيُّ فِي عِظَامِ المَوْتَى نَحْوَ الفِيلِ وَغَيْرِهِ: أَدْرَكْتُ نَاسًا مِنْ سَلَفِ العُلَمَاءِ يَمْتَشِطُونَ بِهَا، وَيَدَّهِنُونَ فِيهَا، لَا يَرَوْنَ بِهِ بَأْسًا. وقَالَ ابن سِيرِينَ وَإِبْرَاهِيمُ: وَلَا بَأْسَ بِتِجَارَةِ العَاجِ. [فتح: ١/ ٣٤٢]\n\n٢٣٥ - حَدَّثَنَا اِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ أَنَّ رَسُولَ اللهِ - ﷺ - سُئِلَ عَنْ فَأْرَةٍ سَقَطَتْ فِي سَمْنٍ، فَقَالَ: \"ألقُوهَا، وَمَا حَوْلَهَا فَاطْرَحُوهُ، وَكُلُوا سَمْنكُمْ\". [٢٣٦، ٥٥٣٨، ٥٥٣٩، ٥٥٤٠ - فتح: ١/ ٣٤٣]\n\n٢٣٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا مَعْنٌ قَالَ: حَدَّثَنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ أَنَّ النَّبِيَّ - ﷺ - سُئِلَ عَنْ فَأْرَةٍ سَقَطَتْ فِي سَمْنٍ، فَقَالَ: \"خذُوهَا، وَمَا حَوْلَهَا فَاطْرَحُوهُ\". قَالَ مَعْنٌ: حَدَّثَنَا مَالِكٌ مَا لَا أُحْصِيهِ يَقُولُ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ. [انظر: ٢٣٥ - فتح: ١/ ٣٤٣]\n\n٢٣٧ - حَدَّثَنَا أَحْمَدُ بْنُ محَمَّدٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا مَعْمَرٌ، عن هَمَّامِ ابْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كُلُّ كَلْمٍ يُكْلَمُهُ المُسْلِمُ فِي سَبِيلِ اللهِ يَكُونُ يَوْمَ القِيَامَةِ كَهَيْئَتِهَا إِذْ طُعِنَتْ، تَفَجَّرُ دَمًا، اللَّوْنُ لَوْنُ الدَّمِ، وَالْعَرْفُ عَرْفُ المِسْكِ\". [٢٨٠٣، ٥٥٢٣ - مسلم: ١٨٧٦ - فتح: ١/ ٣٤٣]\n(وَقَالَ الزُّهْرِيُّ: لَا بَأْسَ بِالْمَاءِ مَا لَمْ يُغَيِّرْهُ طَعْمٌ أَوْ رِيحٌ أَوْ لَوْنٌ).","vol":"4","page":463},{"text":"وهذا رواه عنه عبد الله بن وهب في \"جامعه\" فيما حكاه ابن عبد البر يونس عنه (^١)، وإنما ذكره البخاري من قول هذا الإمام؛ لأنه روي في حديث أبي أمامة الباهلي وغيره، وإسناده ضعيف (^٢). نعم، هو إجماع\n_________\n(^١) \"التمهيد\" ١/ ٣٢٧.\n(^٢) روي هذا الحديث من طريقين: أحدهما: عن أبي أمامة، والثانية: عن ثوبان، أما طريق أبي أمامة فقد وردت من طريقين أيضًا: أحدهما: مسندة، رواه ابن ماجه (٥٢١) من طريق مروان بن محمد عن رشدين، عن معاوية بن صالح، عن راشد بن سعد، عن أبي أمامة مرفوعًا: قال: \"إن الماء لا ينجسه شئ إلا ما غلب على ريحه وطعمه ولونه\".\nوالطبراني في \"الكبير\" ٨/ ١٠٤ (٧٥٠٣) من طريق مروان بن محمد به مثله دون قوله \"لونه\"، وفي \"الأوسط\" ١/ ٢٢٦ (٧٤٤) من طريق محمد بن يوسف، عن رشدين به سواء، وقال: لم يرو هذا الحديث عن معاوية بن صالح إلا رشدين، تفرد به محمد بن يوسف، قلت: بل تابعه مروان بن محمد، عن رشدين كما عند ابن ماجه والطبراني كما سبق ذكره أنفًا.\nورواه الدارقطني في \"سننه\" ١/ ٢٩ من طريق محمد بن يوسف عن رشدين به، وقال لم يرفعه غير رشدين بن سعد عن معاوية بن صالح وليس بالقوي، والصواب في قول راشد، ورواه البيهقي ١/ ٢٥٩، ٢٦٠ أيضًا من طريق مروان بن محمد، عن رشدين به دون لفظ \"لونه\" رواه بلفظ: \"إذا كان الماء قلتين لم ينجسه شيء\" من طريق آخر عن مروان بن محمد.\nثم رواه من طريق بقية بن الوليد وحفص بن عمر، عن ثور بن يزيد، عن راشد بن سعد، عن أبي أمامة بمثل حديث ابن ماجه، ثم وجدته عند ابن عدي في \"الكامل\" ٣/ ٢٨٦ - ٢٨٧ من طريق حفص بن عمر، عن ثور بن يزيد، عن راشد بن سعد، عن أبي أمامة به دون قوله: \"لونه\". وقال: هذا الحديث ليس يوصله عن ثور إلا حفص بن عمرو، ورواه الأحوص بن حكيم مع ضعفه عن راشد بن سعد عن النبي - ﷺ - مرسلًا ولم يذكر أبا أمامة. اهـ.\nقلت: أما قوله ليس يوصله عن ثور إلا حفص بن عمرو فغير صحيح، فقد رواه البيهقي كما سبق من طريق بقية بن الوليد، عن ثور بن يزيد. =","vol":"4","page":464},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه ابن الجوزي في \"التحقيق في أحاديث الخلاف\" ١/ ٤١ من طريق الدارقطني وأشار إلى ضعفه.\nوذكره النووي في \"خلاصة الأحكام\" ١/ ٦٩ تحت الضعيف في أحاديث الباب، وقال: والضعيف في أحاديث الباب، وقال: الضعف في الاستثناء فقط، وأوله صحيح. وقال في \"المجموع\" ١/ ١٦٠: وأما الحديث الذي ذكره المصنف -يقصد حديث أبي أمامة- فضعيف لا يصح الاحتجاج به، وقد رواه ابن ماجه والبيهقي من رواية أبي أمامة وذكرا فيه طعمه أو ريحه أو لونه واتفقوا على ضعفه ونقل الإمام الشافعي -﵀- تضعيفه عن أهل العلم بالحديث وبَيّن البيهقي ضعفه، وهذا الضعف في آخره وهو الاستثناء.\nوقال ابن الملقن في \" البدر المنير\" ١/ ٤٠١: فتلخص أن الاستثناء المذكور ضعيف لا يحل الاحتجاج به؛ لأنه ما بين مرسل وضعيف. وقال العراقي في \"المغني عن حمل الأسفار\" ١/ ٧٧: رواه ابن ماجه من حديث أبي أمامة بإسناد ضعيف.\nثانيها: مرسلة. رواها عبد الرزاق في \"المصنف\" ١/ ٨٠ (٢٦٤) من طريق الأحوص بن حكيم، عن عامر بن سعد، عن النبي - ﷺ - به.\nوقوله عامر بن سعد. مخالف لباقي الروايات الأخرى فقد جاء عن راشد بن سعد كما في الحديث الموصول عن أبي أمامة. وهو عند الطحاوي في \"شرح معاني الآثار\" ١/ ١٦، والدارقطني في \"سننه\" ١/ ٢٨، وقال: مرسل، ووقفه أبو أسامة على راشد.\nورواه أيضًا من طريق آخر ١/ ٢٧. وقال: لم يجاوز به راشدًا، وقال البيهقي في \"سننه\" ١/ ٢٦٠: ورواه عيسى بن يونس، عن الأحوص بن حكيم، عن راشد بن سعد مرسلًا، ورواه أبو أسامة عن الأحوص، عن ابن عون، وراشد من قولهما والحديث غير قوي ثم ذكر بإسناده إلى الشافعي تضعيفه للحديث.\nوقال ابن أبي حاتم في \"العلل\" ١/ ٤٤: سألت أبي عن حديث رواه عيسى بن يونس، عن الأحوص بن حكيم، عن راشد بن سعد فقال أبي: يوصله رشدين بن سعد. يقول عن أبي أسامة، عن النبي - ﷺ - ورشدين ليس بالقوي والصحيح مرسل.\nورواه ابن الجوزي في \"التحقيق\" ١/ ٤١ من طريق الدارقطني به سواء، وقال: هذا لا يصح.\nوقال الألباني في \"الضعيفة\" (٢٦٤٤): وبالجملة فالحديث ضعيف؛ لعدم وجود =","vol":"4","page":465},{"text":"كما نقله الإمام الشافعي، حيث قَالَ: وما قُلْتُ من أنه إذا تغير طعم الماء وريحه ولونه (^١) كان نجسًا، فيروى عن النبي - ﷺ - من وجهٍ لا يُثبت أهل الحديث مثله، وهو قول العامة، لا أعلم بينهم فيه خلافًا (^٢).\nقَالَ ابن بطال: وقول الزهري هو قول الحسن والنخعي والأوزاعي، ومذهب أهل المدينة، وهي رواية أبي مصعب، عن مالك، وروي عن ابن القاسم: أن قليل الماء ينجس بقليل النجاسة، وإن لم يظهر فيه (^٣)، وهو قول الشافعي.\nقَالَ المهلب: وهذا عند أصحاب مالك على سبيل الاستحسان والكراهية لعين النجاسة وإن قلَّت (^٤).\nقَالَ البخاري: وَقَالَ حَمَّادٌ: لَا بَأْسَ بِرِيشِ المَيْتَةِ.\n_________\n= شاهد معتبر له تطمئن النفس إليه، فإن مدار الحديث على راشد بن سعد كما رأيت، وقد اختلف عليه، فمنهم من رفعه عنه، ومنهم من أوقفه عليه، وكل من المسند والمرسل ضعيف لا يحتج بحديثه، على أنه لو كان المرسل ثقة، لكان أرجح من المسند ولكان علة قادحة في الحديث، فكيف ومرسله ضعيف؟!\nأما طريق ثوبان فأخرجه الدارقطني في \"سننه\" ١/ ٢٧ من طريق مروان بن محمد عن رشدين بن سعد، عن معاوية بن صالح، عن راشد بن سعد، عن ثوبان قال: قال رسول الله - ﷺ -: \"الماء طهور إلا ما غلب على ريحه أو على طعمه\".\nوضعفه ابن الملقن في \"البدر المنير\" ١/ ٣٩٨ - ٣٩٩، وقال الألباني في \"الضعيفة\" (٢٦٤٤): حديث ثوبان لا يصح جعله شاهدًا لحديث أبي أمامة؛ لأن مدارهما على رشدين كما عرفت، وهو من ضعفه جعله مرة من حديث هذا ومرة من حديث هذا.\n(^١) كذا بالأصل، وصوابه كما في \"اختلاف الحديث\" وغيره من الكتب: إذا تغير طعم الماء أو ريحه أو لونه.\n(^٢) \"اختلاف الحديث\" ص ٧٤.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٧٧.\n(^٤) انظر: \"شرح ابن بطال\" ١/ ٣٤٩.","vol":"4","page":466},{"text":"وهذا رواه عبد الرزاق في \"مصنفه\"، عن معمر، عن حماد بن أبي سليمان أنه قَالَ: لا بأس بصوف الميتة، ولكنه يغسل، ولا بأس بريش الميتة (^١).\nوهذا مذهب أبي حنيفة أيضًا؛ لقوله في عظام الفيل بناء على أصله أن لا روح فيها، وعند مالك والشافعي نجسة.\nوقال ابن حبيب: لا خير في ريش الميتة؛ لأنه له سَنَخ، أما ما لا سنخ له مثل الزغب وشبهه، فلا بأس به إذا غسل (^٢).\nقَالَ ابن المنير: ومقصود البخاري بما ترجم له أن المعتبر في النجاسات الصفات، فلما كان ريش الميتة لا يتغير بتغيرها؛ لأنه لا تحله الحياة طَهُر، وكذلك العظام، وكذا الماء إذا خالطه نجاسة ولم تغيره، وكذلك السمن البعيد عن موضع الفأرة، إذا لم يتغير (^٣)، كما ساقه البخاري بعد.\nوقال ابن بطال: رواية ابن القاسم، عن مالك أن قليل الماء ينجس وإن لم يتغير؛ يستنبط من حديث الفأرة فإنه - ﷺ - منع من أكل السمن لما خشى أن يكون سرى فيه من الميتة المحرمة، وإن لم يتغير لون السمن أو ريحه أو طعمه بموت الفأرة فيه (^٤).\nقَالَ البخاري: وَقَالَ الزُّهْرِيُّ فِي عِظَامِ المَوْتَى نَحْوَ الفِيلِ وَغَيْرِهِ: أَدْرَكْتُ نَاسًا مِنْ سَلَفِ العُلَمَاءِ يَمْتَشِطُونَ بِهَا، وَيَدَّهِنُونَ فِيهَا، لَا يَرَوْنَ به بَأْسًا.\n_________\n(^١) \"مصنف عبد الرزاق\" ١/ ٦٧ (٢٠٦).\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٣٥٠ - ٣٥١.\n(^٣) \"المتواري\" ص ٧٢، ٧٣.\n(^٤) انظر: \"شرح ابن بطال\" ١/ ٣٤٩.","vol":"4","page":467},{"text":"هو مذهب أبي حنيفة -أعني: في عظم الفيل ونحوه-، وخالف مالك والشافعي فقالا بنجاسته لا يدهن فيه ولا يمتشط، إلا أن مالكًا وأبا حنيفة (^١) قَالَ: إذا ذكي الفيل فعظمه طاهر (^٢). وخالف الشافعي فقال: الذكاة لا تعمل في السباع (^٣).\nوروى الشافعي عن إبراهيم بن محمد، عن عبد الله بن دينار، عن ابن عمر أنه كان يكره أن يدهن في مدهن من عظام الفيل؛ لأنه ميتة.\nوفي لفظ: إنه كان يكره عظام الفيل (^٤) -يعني: مطلقًا-، وفي \"المصنف\": وكرهه عمر بن عبد العزيز وعطاء وطاوس (^٥).\nوأما حديث ابن عباس الموقوف: إنما حرم من الميتة ما يؤكل منها وهو اللحم، فأما الجلد والسن والعظم والشعر والصوف فهو حلال (^٦).\n_________\n(^١) ورد بهامش الأصل ما نصه: المعروف عن مالك هذا فقط، وأبو حنيفة لم يوافقه على هذا، وكذا حكاه النووي عن مالك وحده.\n(^٢) كذا وقع في الأصل، وهو خطأ كما قال الناسخ، وقد جاءت هذِه الفقرة على الصواب عند ابن بطال ١/ ٣٥٠ فقال: وأما ريش الميتة وعظام الفيل ونحوه فهو طاهر عند أبي حنيفة، نجس عند مالك والشافعي، لا يدهن ولا يمتشط إلا أن مالكًا قال: إذا ذكي الفيل فعظمه طاهر، والشافعي يقول: إن الذكاة لا تعمل في السباع.\nثم كررها ابن بطال ١/ ٣٥١ على الخطأ فقال: وقال مالك وأبو حنيفة: إن ذكي الفيل فعظمه طاهر، والشافعي يقول: إن الذكاة لا تعمل في السباع.\nفلعل المصنف قد نقلها من ابن بطال أو ممن نقل عن ابن بطال.\n(^٣) انظر \"بدائع الصنائع\" ١/ ٦٣، \"المجموع\" ١/ ٢٩١، \"المغني\" ١/ ٩٧، ٩٨، \"الذخيرة\" ١/ ١٨٣، ١٨٤.\n(^٤) رواه عن الشافعي البيهقي في \"السنن\" ١/ ٢٦.\n(^٥) \"مصنف ابن أبي شيبة\" ٥/ ٢٣٢، ٢٣٣ (٢٥٥٤٤ - ٢٥٥٤٧).\n(^٦) رواه الدارقطني في \"سننه\" ١/ ٤٧ - ٤٨، والبيهقي في \"سننه\" ١/ ٢٣، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ١/ ٩٠. وقال الدارقطني: عبد الجبار ضعيف. =","vol":"4","page":468},{"text":"فتفرد به أبو بكر الهذلي، عن الزهري كما قَالَ يحيى بن معين وليس بشيء، قَالَ البيهقي: وقد روى عبد الجبار بن مسلم -وهو ضعيف- عن الزهري شيئًا معناه (^١).\nوحديث أم سلمة مرفوعًا: \"لا بأس بمسك الميتة إذا دبغ، ولا بشعرها إذا غسل بالماء\" (^٢) إنما رواه يوسف بن السفر، وهو متروك، وقال ابن المواز: نهى مالك عن الانتفاع بعظم الميتة والفيل ولم يطلق تحريمهما؛ لأن عروة وابن شهاب وربيعة أجازوا الامتشاط بها.\nقَالَ ابن حبيب: وأجاز الليث وابن الماجشون وابن وهب ومطرف وأصبغ الامتشاط بها والادهان فيها، فأما بيعها فلم يرخص فيه إلا ابن وهب، قَالَ: إذا غليت جاز بيعها، وجعله كالدباغ لجلد الميتة يدبغ أنه يباع.\n_________\n= وقال البيهقي أيضًا عقب حديث ابن عباس الذي في الصحيحين: \"إنما حرم أكلها\": وقد روى أبو بكر الهذلي، عن الزهري في هذا الحديث زيادة لم يتابعه عليها ثقة. وقد روى هذِه الزيادة الدارقطني في \"سننه\" ١/ ٤٨، ومن طريقه ابن الجوزي في \"التحقيق\" ١/ ٩٠.\nوقال الدارقطني: أبو بكر الهذلي متروك، ورواه البيهقي في \"سننه\" أيضًا ١/ ٢٣، وروى البيهقي بإسناده إلى يحيى بن معين. قال: أبو بكر الهذلي ليس بشيء.\n(^١) \"السنن الكبرى\" للبيهقي ١/ ٢٣ - ٢٤.\n(^٢) رواه الدارقطني ١/ ٤٧، والطبراني في \"الكبير\" ٢٣/ ٢٥٨ (٥٣٨) مختصرًا، والبيهقي ١/ ٢٤، وابن الجوزي في \"تحقيق في أحاديث الخلاف\" ١/ ٩٠، ٩١، وقال الدراقطني: لم يأت به غير يوسف بن السفر، وهو متروك يكذب. قال الهيثمي في \"مجمع الزوائد\" ١/ ٢١٨: رواه الطبراني في \"الكبير\"، وفيه يوسف بن السفر، وقد أجمعوا على ضعفه.","vol":"4","page":469},{"text":"وقال الليث وابن وهب: إن غلي العظم في ماء سخن وطبخ، جاز الادهان به والامتشاط (^١).\nفائدة:\nقول الزهري: يُدْهنون يجوز في قراءته ثلاثة أوجهٍ: ضم الياء وإسكان الدال، أي: يُدهنون رءوسهم ولحاهم ونحو ذَلِكَ.\nوثانيها: تشديد الدال وفتح الهاء وتشديدها.\nثالثها: فتح الدال وتشديدها وكسر الهاء من ادَّهن افتعل. قَالَ\nالسفاقسي: وهو ما رويناه وقدم الأول وقال: الآخران جائزان.\nقَالَ البخاري: وَقَالَ ابن سِيرِينَ وَإِبْرَاهِيمُ: لَا بَأْسَ بِتِجَارَةِ العَاجِ.\nوهذا التعليق عن ابن سيرين أسنده عبد الرزاق في \"مصنفه\" فقَالَ: حَدَّثنَا الثوري عن هشام، عن ابن سيرين أنه كان لا يرى بالتجارة بالعاج بأسًا (^٢)، وهذا إسناد صحيح، ورخص في بيعه عروة وابن وهب (^٣).\nقَالَ ابن بطال: ومن أجازه فهو عنده طاهر (^٤).\nقَالَ ابن سيده: والعاج: أنياب الفِيَلَة. ولا يسمى غير الناب عاجًا (^٥). وقال القزاز: أنكر الخليل أن يسمى غيره عاجًا وذكر غيرهما أن الذبل يسمى عاجًا، وممن صرح به الخطابي، حيث قَالَ:\n_________\n(^١) انظر: \"شرح ابن بطال\" ١/ ٣٥٠ - ٣٥١.\n(^٢) \"مصنف عبد الرزاق\" ١/ ٦٨ (٢١١).\n(^٣) \"مصنف عبد الرزاق\" ١/ ٦٩ (٢١٤)، وابن أبي شيبة في \"المصنف\" ٥/ ٢٣٢ (٢٥٥٤١، ٢٥٥٤٢، ٢٥٥٤٣).\n(^٤) \"شرح ابن بطال\" ١/ ٣٥١.\n(^٥) \"المحكم\" ٢/ ٢٠٤.","vol":"4","page":470},{"text":"العاج: الذبل (^١). وأنكر عليه (^٢)، وفي \"الصحاح\" و\"المجمل\": العاج: عظم الفيل (^٣). وفي \"الصحاح\" أيضًا: المسك: السوار من عاج أو ذبل (^٤) فغاير بينهما.\nوروي أنه - ﷺ - امتشط بمشط من عاج (^٥).\n_________\n(^١) \"معالم السنن\" ٤/ ١٩٧ وتتمة كلامه: فأما العاج الذي تعرفه العامة فهو عظم أنياب الفيلة.\n(^٢) قلت: قد أنكر على الخطابي قوله هذا غيرُ واحد من العلماء، منهم التوربشتي فيما نقله عنه شمس الحق العظيم آبادي في \"عون المعبود\" ١١/ ٢٧٠ قال: قال التوربشتي بعدما نقل عبارة الخطابي هذِه: من العجيب العدول عن اللغة المشهورة إلى ما لم يشتهر بين أهل اللسان، والمشهور أن العاج عظم أنياب الفيلة وعلى هذا يفسره الناس أولهم وآخرهم. اهـ.\nوقال الحافظ في \"الفتح\" ١/ ٣٤٣: وفي كلام الخطابي نظر. وكذا قال الزيلعي في \"نصب الراية\" ١/ ١٢٠.\nوقال ابن التركماني في \"الجوهر النقي\" ١/ ٢٧: كان الواجب عليه اتباع الحديث وترك رأيه ولم يفعل كذلك، بل رد الحديث إلى رأيه وأوهم بقوله: الذي تعرفه العامة. أنه ليس من صحيح لغة العربي وليس كذلك.\n(^٣) \"الصحاح\" ١/ ٣٣٢، \"المجمل\" ٢/ ٦٤١.\n(^٤) \"الصحاح\" ٤/ ١٦٠٨.\n(^٥) رواه البيهقي في \"سننه\" ١/ ٢٦، وضعفه وقال الذهبي في \"المهذب\" ١/ ٢٧: وهذا لا يصح.\nوقال ابن التركماني في \"الجوهر النقي\" ١/ ٢٧: وقال في \"الخلافيات\": عمرو بن خالد الواسطي. ضعيف، والمفهوم من كلامه ها هنا أن الواسطي مجهول، وهو ليس كذلك.\nوقال الألباني في \"الضعيفة\" ١٠/ ٤١١: وأنا أظن أنه عمرو بن خالد القرشي أبو خالد الكوفي نزيل واسط، وهو مشهور بالكذب والوضع. ولذا ضعفه في \"الضعيفة\" برقم (٤٨٤٦).","vol":"4","page":471},{"text":"وروى أبو داود أنه - ﷺ - قَالَ لثوبان: \"اشتر لفاطمة سوارين من عاج\" (^١) لكنهما ضعيفان، ثم العاج هو: الذبل كما قدمناه، وهو بذال معجمة، ثم باء موحدة، ثم لام، وهو عظم ظهر السلحفاة البحرية، صرح به الأصمعي وابن قتيبة وغيرهما من أهل اللغة. وقال أبو علي البغدادي (^٢): العرب تسمي كل عظم عاجًا.\n_________\n(^١) أبو داود (٤٢١٣)، ورواه أحمد ٥/ ٢٧٥، والطبراني ٢/ ١٠٣ (١٤٥٣)، وابن عدي في \"الكامل\" ٣/ ٧٠ - ٧١ الترجمة (٤٣٤). وقال: وحميد الشامي هذا إنما أنكر عليه هذا الحديث، وهو حديثه ولم أعلم له غيره، والبيهقي في \"سننه\" ١/ ٢٦، \"شعب الإيمان\" (٥٦٥٩) مختصرًا. وابن الجوزي في \"العلل المتناهية\" ٢/ ٣١٥ (١٣٣٦)، وفي \"التحقيق في أحاديث الخلاف\" ١/ ٩٢ - ٩٣، والمزي في \"تهذيب الكمال\" ٧/ ٤١٣ - ٤١٤، و١٢/ ١١١ - ١١٢.\nوقال عثمان بن سعيد الدارمي في \"تاريخه\" (٢٦٨): قلت: فحميد الشامي كيف حديثه الذي يروي حديث ثوبان، عن سليمان المنبهي؟ فقال: ما أعرفهما.\nوقال ابن الجوزي في \"التحقيق\" ١/ ٩٣: هذا الحديث لا يصح. حميد وسليمان مجهولان. قال أحمد: لا أعرف حميدًا. وقال الذهبي في \"المغني\" (١٧٨٩):\nروى عنه ابن جحادة خبرًا منكرًا في ذكر فاطمة، لا يعرف، ولينه بعضهم، وقال في \"التنقيح\" ١/ ١٤٠: فحميد وشيخه مجهولان. وقال الألباني في \"المشكاة\" (٤٤٧١): وإسناده ضعيف.\n(^٢) هو أبو علي، إسماعيل بن القاسم بن هارون بن عيدون البغدادي القالي العلامة اللغوي، صاحب كتاب \"الأمالي\" في الأدب أخذ العربية عن ابن دريد، وأبي بكر بن الأنباري، وابن درستويه، وأقام بالموصل لسماع الحديث من أبي يعلى، ودخل بغداد في ٣٠٥ هـ، وأقام بها إلى سنة ٣٢٨ هـ وكتب بها الحديث، ثم خرج من بغداد قاصدًا الأندلس. له كتاب \"المقصور والممدود\"، \"الإبل ونتاجها وجميع أحوالها\"، \"أفعل من كذا\"، \"البارع في اللغة\"، \"البارع في غريب الحديث\"، \"تفسير غريب أبي تمام\"، \"الخيل\"، \"تبويب لحن العامة للسجستاني\". وانظر: \"سير أعلام النبلاء\" ١٦/ ٤٥، \"تاريخ الإسلام\" ٢٦/ ١٣٨ - ١٣٩، \"وفيات الأعيان\" ١/ ٢٢٦، \"شذرات الذهب\" ٣/ ١٨.","vol":"4","page":472},{"text":"قُلْتُ: فلا يكون العظم -أعني: عظم الفيل- هنا مرادًا؛ لأنه ميتة فلا تستعمل، وواحدة العاج عاجة.\nثم ذكر البخاري في الباب حديث ميمونة وحديث أبي هريرة.\nأما حديث ميمونة فقال فيه:\nحَدَّثنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَن ابن شِهَابٍ، عَنْ عُبَيْدِ الله بْنِ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ أَنَّ رَسُولَ اللهِ - ﷺ - سُئِلَ عَنْ فَأْرَةٍ سَقَطَتْ فِي سَمْنٍ، فَقَالَ: \"أَلْقُوهَا، وَمَا حَوْلَهَا فَاطْرَحُوهُ، وَكُلُوا سَمْنكُمْ\".\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ، \"ثَنَا مَعْنٌ، ثنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْن عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ أَنَّ النَّبِيَّ - ﷺ - سُئِلَ عَنْ فَأْرَةٍ سَقَطَتْ فِي سَمْنٍ، فَقَالَ: \"خُذُوهَا، وَمَا حَوْلَهَا فَاطْرَحُوهُ\". قَالَ مَعْنٌ: حَدَّثَنَا مَالِكٌ لَا أُحْصِيهِ يَقُولُ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ.\nوهذا الحديث أخرجه في الذبائح (^١) أيضًا وهو من أفراده عن مسلم، وأخرجه أبو داود والترمذي في الأطعمة (^٢) والنسائي في الذبائح (^٣)، وأفاد البخاري بالطريق الثاني، -وإن كان نازلًا- متابعة إسماعيل وقول معن السالف.\nوفي إسناده اختلاف كثير بينه الدارقطني، حيث روي تارة بإسقاط ميمونة من حديث الزهري ومالك، وتارة بإسقاط ابن عباس، وتارة\n_________\n(^١) سيأتي برقم (٥٥٣٨، ٥٥٤٠) كتاب: الذبائح والصيد، باب: إذا وقعت الفأرة في السمن الجامد أو الذائب.\n(^٢) \"سنن أبي داود\" (٣٨٤١)، \"سنن الترمذي\" (١٧٩٨).\n(^٣) \"سنن النسائي\" ٧/ ١٧٨.","vol":"4","page":473},{"text":"من حديث ابن مسعود، وتارة من حديث سالم، عن أبيه قَالَ: وهو وهم (^١). وقال أبو عمر: هذا اضطراب شديد من مالك (^٢).\nورواه أبو داود من حديث أبي هريرة (^٣) وقال الإسماعيلي: الحديث معلول، وفي رواية سئل الزهري عن الدابة تموت في الزيت والسمن، وهو جامد أو غير جامد تقع فيه الفأرة أو غيرها فقال: بلغنا أن رسول الله - ﷺ - أمر بفأرة ماتت في سمن فأمر بما قَرُب منها فطرح، ثم أكل (^٤).\nوفي سنن أبي داود: \"إن كان مائعًا فلا تقربوه\" (^٥).\nإذا تقرر ذَلِكَ فالإجماع قائم كما نقله ابن عبد البر على أن الفأرة وشبهها من الحيوان تموت في سمن جامد أو ما كان مثله من الجامدات، أنها تطرح وما حولها من ذلك الجامد ويؤكل سائره، إذا استوثق أن الميتة لا تصل إليه.\nوكذا أجمعوا أن السمن وما كان مثله إذا كان مائعًا ذائبًا، فماتت فيه فأرة أو وقعت فيه وهي ميتة، أنه نجس كله، وسواء وقعت فيه ميتة أو حية، فماتت ينجس بذلك قليلًا كان أو كثيرًا، هذا قول جمهور\n_________\n(^١) \"علل الدارقطني\" ٧/ ٢٨٥، ٢٨٧ (١٣٥٧).\n(^٢) \"التمهيد\" ٩/ ٣٤.\n(^٣) \"سنن أبي داود\" (٣٨٤٢). قال الألباني في \"ضعيف أبي داود\": شاذ.\n(^٤) سيأتي برقم (٥٥٣٩) كتاب: الذبائح والصيد، باب: إذا وقعت الفأرة في السمن الجامد أو الذائب.\n(^٥) \"سنن أبي داود\" (٣٨٤٢)، ورواه أحمد ٢/ ٢٦٥، وابن حبان في \"صحيحه\" ٤/ ٢٣٧ (١٣٩٣)، والبيهقي ٩/ ٣٥٣، والبغوي في \"شرح السنة\" ٢٥٧/ ١١ (٢٨١٢). قال الترمذي: في \"العلل\" ٢/ ٧٥٩: ليس له أصل، وقال أبو حاتم في: \"العلل\" ٢/ ١٢: وهم.","vol":"4","page":474},{"text":"الفقهاء وجماعة العلماء، وقد شذ قوم (^١) فجعلوا المائع كله كالجامد، ولا وجه للاشتغال بشذوذهم، ولا هم عند أهل العلم ممن يُعد لهم خلاف.\nوسلك ابن علي (^٢) في ذَلِكَ مسلكهم، إلا في السمن الجامد والذائب، فإنه يتبع ظاهر هذا الحديث، وخالف معناه في العسل والخل، وسائر المائعات، فجعلها كلها في لحوق النجاسة إياها بما ظهر فيها، فشذ أيضًا، ويلزمه ألا يتعدى الفأرة كما لا يتعدى السمن.\nقَالَ: واختلف العلماء في الاستصباح به بعد إجماعهم على نجاسته.\nفقالت طائفة من العلماء: لا يستصبح به ولا ينتفع بشيء منه، وممن قَالَ ذَلِكَ: الحسن بن صالح، وأحمد بن حنبل، محتجين بالرواية السالفة: \"وإن كان مائعًا فلا تقربوه\" ولعموم النهي عن الميتة في الكتاب العزيز.\nوقال آخرون بجواز الاستصباح به والانتفاع في كل شيء إلا الأكل والبيع، وهو قول مالك والشافعي وأصحابهما والثوري، أما الأكل فمجمع على تحريمه، إلا الشذوذ الذي ذكرناه، كما نبه عليه ابن عبد البر (^٣).\nوأما الاستصباح فروي عن علي (^٤) وابن عمر (^٥) أنهما أجازا ذَلِكَ، ومن حجتهم في تحريم بيعها قوله: \"لعن الله اليهود، حرمت عليهم\n_________\n(^١) ورد بهامش الأصل ما نصه: […] ذهب إليه البخاري في الصحيح وهو مذهب غيره أيضًا.\n(^٢) ورد في هامش الأصل ما نصه: يعني: داود الظاهري.\n(^٣) \"التمهيد\" ٩/ ٤٠ - ٤١، ٤٢.\n(^٤) رواه ابن المنذر في \"الأوسط\" ٢/ ٢٨٥.\n(^٥) رواه ابن أبي شيبة ٥/ ١٢٧ (٢٤٣٨٧)، وابن المنذر في \"الأوسط\" ٢/ ٢٨٦.","vol":"4","page":475},{"text":"الشحوم فباعوها وأكلوا ثمنها، إن الله إذا حرم أكل شيء حرم ثمنه\" (^١).\nوقال آخرون: ينتفع به وجائز أن يبيعه ويبِّين ولا يأكله، وممن قَالَ ذَلِكَ أبو حنيفة وأصحابه، والليث بن سعد، وقد روي عن أبي موسى الأشعري (^٢) والقاسم وسالم محتجين بالرواية الأخرى، \"وإن كان مائعًا، فاستصبحوا به وانتفعوا\" والبيع من باب الانتفاع (^٣).\nوأما قوله في حديث عبد الرزاق: \"وإن كان مائعًا، فلا تقربوه\" يحتمل أن يريد به الأكل. وقد أجرى - ﷺ - التحريم في شحوم الميتة في كل وجه، ومنع الانتفاع بشيء منها، وقد أباح في السمن يقع فيه الميتة الانتفاع به، فدل على جواز وجوه سائر الانتفاع غير الأكل، ومن جهة النظر أن شحوم الميتة محرمة العين والذات.\nوأما الزيت يقع فيه الميتة، فإنها تنجس بالمجاورة، وما ينجس بالمجاورة فبيعه جائز، كالثوب تصيبه النجاسة من الدم وغيره.\nوأما قوله: \"إن الله إذا حرم أكل شيء حرم ثمنه\". فإنما خرج على شحوم الميتة التي حرم أكلها، ولم يبح الانتفاع بشيء منها، وكذلك الخمر، وأجاز عبد الله بن نافع غسل الزيت وشبهه تقع فيه الميتة،\n_________\n(^١) الحديث بهذا اللفظ رواه أحمد في \"المسند\" ١/ ٢٤٧ من حديث ابن عباس، ورواه أبو داود (٣٤٨٨)، وكذا البيهقي ٦/ ١٣ بزيادة لفظ \"ثلاثًا\" فقال: \"لعن الله اليهود ثلاثًا\" والحديث عند البخاري من حديث جابر بن عبد الله (٢٢٣٦) في البيوع، باب: بيع الميتة والأصنام، ومسلم (١٥٨١) في المساقاة، باب: تحريم بيع الخمر والميتة والخنزير والأصنام. بلفظ: \"قاتل الله اليهود، إن الله لمَّا حرم شحومها جملوه، ثم باعوه، فأكلوا ثمنه\" وفي الباب عن عمر بن الخطاب.\n(^٢) رواه عبد الرزاق في \"المصنف\" ١/ ٨٧ (٢٩٣)، وابن أبي شيبة في \"المصنف\" ٥/ ١٢٧ (٢٤٣٨٥)، وابن المنذر في \"الأوسط\" ٢/ ٢٨٦.\n(^٣) ذكره ابن المنذر في \"الأوسط\" ٢/ ٢٨٦، ٢٨٧.","vol":"4","page":476},{"text":"وروي عن مالك أيضًا (^١)، وصفته: أن تَعْمُد إلى ثلاث آوان أو أكثر، فيجعل الزيت النجس في واحدة منها، حتى يكون نصفها أو نحوه، ثم يصب عليه الماء حتى يمتلئ، ثم يؤخذ الزيت من على الماء، ثم يجعل في آخر ويعمل به كذلك، ثم في آخر. وهو قول ليس لقائله سلف، ولا تسكن إليه النفس؛ لأنه لو كان جائزًا لما خفي على المتقدمين.\nوقد روي عن عطاء قولُ تفرد به، روى عبد الرزاق، عن ابن جريج عنه، قَالَ: ذكروا أنه يدهن به السفن ولا يمس، ولكن يؤخذ بعود. قُلْتُ: يدهن به غير السفن؟ قَالَ: لم أعلم. قُلْتُ: وأين يدهن به من السفن؟ قَالَ: ظهورها ولا يدهن بطونها. قُلْتُ: فلابد أن تمس؟ قَالَ: تغسل اليد من مسه (^٢).\nوقد روي من حديث جابر المنعُ من الدهن به (^٣)، وعند سحنون أن موتها في الزيت الكثير غير ضار، وليس الزيت كالماء، وعن عبد الملك: إذا وقعت فأرة أو دجاجة في زيت أو بئر، فإن لم يتغير طعمه ولا ريحه أزيل ذَلِكَ منه ولم ينجس، وإن ماتت فيه ينجس وإن كثر (^٤).\nووقع في كلام ابن العربي أن الفأرة عند مالك طاهرة خلافًا لأبي حنيفة والشافعي (^٥)، ولا نعلم عندنا خلافًا في طهارتها في حال حياتها (^٦).\n_________\n(^١) الذي في \"النوادر والزيادات\" ١/ ١٤٢: وروى ابن رشيد عن ابن نافع عن مالك في الزيت إذا أصابته النجاسة أنه يغسل.\n(^٢) \"مصنف عبد الرزاق\" ١/ ٦٧ (٢٠٨).\n(^٣) سيأتي برقم (٢٢٣٦) كتاب: البيوع، باب: بيع الميتة والأصنام.\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٣٨٠، \"المنتقى\" ٧/ ٢٩٢.\n(^٥) \"عارضة الأحوذي\" ٧/ ٣٠٠.\n(^٦) انظر: \"الوسيط\" ١/ ٤٧، \"روضة الطالبين\" ١/ ١٣.","vol":"4","page":477},{"text":"وحاصل الحديث فوائد: إلقاء ما نجس من الطعام مع العين النجسة، وأكل ما لم يصبه، وأن هذا حكم الجامد (^١).\nأما المائع فمخالف له كما سلف في الرواية الأخرى \"وإن كان مائعًا، فلا تقربوه\" جمعًا بين الروايتين، وعن سحنون: أنه إذا طال مكث الميتة يطرح السمن كله؛ أي: لأنه قد يذوب في بعض تلك الأحوال، فتخالطه النجاسة، حكاه الداودي في \"شرحه\".\nالحديث الثاني:\nحَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أنَا عَبْدُ اللهِ، أنَا مَعْمَرٌ، عَنْ هَمَّامِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"كُلُّ كَلْم يُكْلَمُهُ المُسْلِمُ فِي سَبِيلِ اللهِ يَكُونُ يَوْمَ القِيَامَةِ كَهَيْئَتِهَا إِذْ طُعِنَتْ، تَفَجَّرُ دَمًا، اللَّوْنُ لَوْنُ الدَّمِ، وَالْعَرْفُ عَرْفُ المِسْكِ\".\nالكلام عليه من أوجه:\nأحدها:\nعبد الله هو ابن المبارك وقد سلف. وأحمد شيخ البخاري فيه ثلاثة أقوال:\nأحدها: أنه أحمد بن محمد بن موسى عُرف بمِرْدويه، قاله الحاكم أبو عبد الله، والكلاباذي، والإمام أبو نصر (^٢) حامد بن محمود بن علي\n_________\n(^١) انظر: \"المغني\" ١/ ٥٣.\n(^٢) هو أبو نصر حامد بن محمود بن عليّ بن عبد الصمد الرازي من أهل الري فقيه فاضل مناظر حسن السيرة جميل الأمر تفقه بنيسابور وببخارى وبرع في الفقه وكان راغبًا في سماع الحديث حريصًا على كتابته.\nتنبيه: في الأصل: الفزاري، ولعل الصواب الرازي كما في مصادر الترجمة.\nانظر ترجمته في: \"التحبير في المعجم الكبير\" ص ٢٤٣، \"التدوين في أخبار قزوين\" ١/ ٣٤٣، ٢/ ٤٦٧.","vol":"4","page":478},{"text":"الفزاري في كتابه \"مختصر البخاري\"، وأخرج له مع البخاري أبو داود، والنسائي، وقال: لا بأس به، وهو المروزي السمسار، قدم بغداد، وأغفله الخطيب. مات سنة خمس وثلاثين ومائتين (^١).\nثانيها: أنه أحمد بن محمد بن ثابت الخزاعي المروزي الماخواني -قرية من قرى مرو- عرف بشبويه، قاله الدارقطني، وهذا روى عنه أبو داود، ومات سنة تسع وعشرين -أو ثلاثين- ومائتين (^٢).\nثالثها: أنه لا يعرف، قَالَ أبو أحمد بن عدي: أحمد بن محمد، عن عبد الله، عن معمر لا يعرف (^٣).\n_________\n(^١) هو أحمد بن محمد بن موسى المروزي، أبو العباس السمسار المعروف بمردويه، وربما نسب إلى جده. ذكره أبو بكر بن أبي خيثمة فيمن قدم بغداد، ولم يذكره الخطيب في \"تاريخه\". وفي كتاب: \"الزهرة\" كان فقيهًا ويعرف بصاحب ابن المبارك، روى عنه -يعني: البخاري- اثني عشر حديثًا. وقال ابن وضاح: ابن مردويه خرساني ثقة ثبت.\nانظر ترجمته في: \"تهذيب الكمال\" ١/ ٤٧٣ (١٠٠). و\"إكمال مغلطاي\" ١/ ١٣٩ (١٤٦)، و\"تهذيب التهذيب\" ١/ ٤٥.\n(^٢) هو: أحمد بن محمد بن ثابت بن عثمان بن مسعود بن يزيد الخزاعي، أبو الحسن ابن شبويه المروزي الماخواتي. وهو والد عبد الله بن أحمد بن شبويه.\nقال النسائي: ثقة، وقال العجلي: أحمد شبويه ثقة.\nروى البخاري في الوضوء، والأضاحي، والجهاد عن أحمد بن محمد، عن عبد الله بن المبارك، فقال الدارقطني: إنه أحمد بن محمد بن ثابت بن شبويه هذا، وقال أبو نصر الكلاباذي، وغير واحد: إنه أحمد بن محمد بن موسى مردويه المروزي السمسار، فأيهما كان، فهو ثقة. وجزم ابن حجر في \"الفتح\" ١/ ٣٤٤ أنه ابن مردويه.\nانظر: ترجمته في: \"معرفة الثقات\" ١/ ١٩٢ (٤)، \"الجرح والتعديل\" ٢/ ٥٥ (٧١)، \"تهذيب الكمال\" ١/ ٤٣٣ (٩٤)، \"إكمال مغلطاي\" ١/ ١١٢ (١٤٢).\n(^٣) \"أسامي من روى عنهم البخاري\" ص ٨٦ (٢٢).","vol":"4","page":479},{"text":"ثانيها:\nهذا الحديث أخرجه مسلم في الجهاد (^١).\nثالثها:\nالكَلم -بفتح الكاف- الجرح. ويكْلمه بإسكان الكاف. والعرف -بفتح العين- الرائحة.\nرابعها:\nمجيئه يوم القيامة كهيئتها تفجر له فوائد:\nالأولى: ليشهد على ظالمه بالقتل شهادة ظاهرة، والدم في الفصل شاهد عجب.\nالثانية: ليظهر شرفه لأهل الموقف، بانتشار رائحة المسك من جرحه الشاهد له ببذل نفسه في ذات الله تعالى.\nالثالثة: أن هذا الدم خلعة خلعها الله عليه في الحقيقة أكرمه بها في الدنيا، فناسب أن يأتي بها يوم القيامة.\nأحرى الملابس أن تلقى الحبيب به … يوم التزاور في الثوب الذي خلعًا (^٢)\n_________\n(^١) مسلم (١٨٧٦/ ١٠٦) كتاب: الإمارة، باب: فضل الجهاد والخروج في سبيل الله.\n(^٢) قال أبو نعيم في \"الحلية\" ١٠/ ٣٧٣:\nأنشدني منصور بن محمد المفري قال: أنشدني أحمد بن نصر بن منصور الشاذابي المقري قال قيل لأبي بكر الشبلي: مزقت وأبليت كل ملبوسك والعيد قد أقبل والناس يتزينون وأنت هكذا؟ فأنشأ يقول:\nقالوا أتى العيد ماذا أنت لابسه … فقلت خلعة ساق حبه جزعا\nفقر وصبر هما ثوباي تحتهما … لب يرى إلفَهُ الأعياد والجمعا\nالدهر لي مأتم إن غبت يا أملي … والعيد ما كنت لي مرءًا ومستمعًا\nأحرى الملابس ما تلقى الحبيب به … يوم التزاور في الثوب الذي خلعا","vol":"4","page":480},{"text":"خامسها:\nالحديث سبق لفضل المطعون في سبيل الله، وقد استنبطوا منه أشياء فيها تكلف منها: أن المراعى في الماء تغير لونه دون تغيير رائحته؛ لأنه - ﷺ - سمى هذا الخارج من جرح الشهيد دمًا، وإن كان الريح ريح مسك، ولم يقل مسكًا، فغلب المسك؛ للونه على رائحته، فكذلك الماء ما لم يتغير طعمه، لم يلتفت إلى تغير رائحته.\nوفيه نظر؛ لأنه ذكر وصفين من غير تغليب لأحدهما على الآخر.\nومنها: ما ترجم له البخاري، ويحتمل أن حجته فيه الرخصة كما سلف، أو التغليظ بعكس الاستدلال الأول، فإن الدم لما انتقل بطيب رائحته من حكم النجاسة إلى الطهارة، ومن حكم القذارة إلى التطيب بتغير رائحته، وحكم له بحكم المسك والطيب للشهيد، فكذلك الماء ينتقل إلى العكس، بخبث الرائحة وتغير أحد أوصافه من الطهارة إلى النجاسة، على أن القيامة ليست دار أعمال ولا أحكام، وإنما لما عظم الدم بحيلولة صفته إلى ما هو مستطابُ معظمُ عادة، علمنا أن المعتبر الصفات لا الذوات، ولما كانت الأحاديث في باب نجاسة الماء ليست على شرطه، استدل على حكم الماء المائع بحكم الدم المائع، وذلك المعنى الجامع بينهما.\nفإن قُلْتَ: لما حَكَمَ للدم بالطهارة بتغير رائحته إلى الطيب، وبقي فيه اللون والطعم، ولم يذكر تغيرهما إلى الطيب، وجب أن يكون الماء إذا تغير منه وصفان بالنجاسة وبقي وصف واحد طاهر أن يجوز الطهور به؟","vol":"4","page":481},{"text":"فالجواب: أنه ليس كما توهمت؛ لأن ريح المسك حكم للدم بالطهارة، فكان اللون والطعم تبعًا للطاهر، وهو الريح التي انقلب ريح مسك، فكذلك الماء إذا تغير منه وصف واحد بنجاسة حلت فيه، كان الوصفان الباقيان تبعًا للنجاسة، وكان الماء بذلك خارجًا عن حد الطهارة؛ لخروجه عن صفة الماء الذي جعله الله طهورًا، وهو الماء الذي لا يخالطه شيء.\nومنها: أن أبا حنيفة يحتج بهذا الحديث على جواز استعمال الماء المضاف المتغيرة أوصافه، بإطلاق اسم الماء عليه، كما انطلق على هذا اسم الدم، وإن تغيرت أوصافه إلى الطيب (^١)، ولا يخفي ما في ذَلِكَ.\nسادسها:\nفيه أيضًا من الفوائد: فضل الجراحة في سبيل الله، وأن الشهيد لا يُزال عنه الدم بغسل ولا غيره؛ للحكمة التي ذكرناها، وإليه يشير قوله: \"كهيئتها إذ طعنت\" وكان الحسن وابن سيرين يقولان: يغسل كل مسلم، وأن كل ميت يُجنب (^٢)، وأن أحكام الآخرة وصفاتها غير أحكام الدنيا وذواتها، فإن الدم في الآخرة يتغير حكمه من النجاسة والرائحة الخبيثة التي في الدنيا إلى الطهارة والرائحة الطيبة يوم القيامة، وبذلك يقع الإكرام له والتشريف.\nولا يلزم من كونه لون الدم أن يكون دمًا نجسًا حقيقة، كما لا يلزم من كون ريحه ريح مسك أن يكون مسكًا حقيقة، بل يجعله الله شيئًا يشْبه هذا، ويُشبه هذا بأشياء عما فارق الدنيا عليه، كما أن إعادة الأجسام لما\n_________\n(^١) انظر: \"الهداية\" ١/ ١٩.\n(^٢) رواه ابن أبي شيبة ٢/ ٤٥٨ عن سعيد بن المسيب والحسن.","vol":"4","page":482},{"text":"كانت عليه في الدنيا وإن اتصفت بصفات أخر من البقاء والدوام بعد أن كانت غير دائمة ولا باقية، ولهذا يأتون في طول واحد، وسن واحد جُردًا مُردًا غير مختونين، فعلمنا أن الإعادة حق، وإن اكتسبت أوصافًا لم تكن، ليس حكمه حكمها، ولا فضله فضلها.\nوكذلك أهل الوضوء يبعثون يوم القيامة غرًا محجلين من آثاره إكرامًا لهم، وشهادة لهم تثبت عملهم في الدنيا ليتميزوا به.\nوفيه أيضًا: أن الشهيد يبعث على حالته التي خرج عليها من الدنيا.\nقَالَ الداودي: ويؤخذ من كون الدم طاهرًا يوم القيامة أنه إذا طُعن في الدنيا، ولم يرفأ الدم يصلي كذلك كما فعل عمر - ﵁ -.","vol":"4","page":483},{"text":"<span data-type='title' id=toc-374>٦٨ - باب البَوْلِ فِي المَاءِ الدَّائِمِ</span>\n٢٣٨ - حَدَّثَنَا أَبُوِ اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ قَالَ: أَخبَرَنَا أَبُو الزِّنَادِ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ هُرْمُزَ الأَعْرَجَ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"نَحْنُ الآخِرُونَ السَّابقُونَ\". [٨٧٦، ٨١٦، ٢٩٥٦، ٣٤٨٦، ٦٦٢٤، ٦٨٨٧، ٧٠٣٦، ٧٤٩٥ - مسلم: ٨٥٥ - فتح: ١/ ٣٤٥]\n\n٢٣٩ - وَبِإسْنَادِهِ قَالَ: \"لَا يَبُولَنَّ أَحَدُكُمْ فِي المَاءِ الدَّائِمِ الذِي لَا يَجْرِي، ثُمَّ يَغْتَسِلُ فِيهِ\". [مسلم: ٢٨٢ - فتح: ١/ ٣٤٦]\nحَدَّثنَا أَبُو اليَمَانِ، أَنَا شُعَيْبٌ، أَنا أَبُو الزِّنَادِ، أَنَّ الأَعْرَجَ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يقول: إنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"نَحْنُ الآخِرُونَ السَّابِقُونَ\".\nوَبِإسْنَادِهِ قَالَ: \"لَا يَبُولَن أَحَدُكُمْ فِي المَاءِ الدَّائِمِ الذِي لَا يَجْرِي، ثُمَّ يَغْتَسِلُ فِيهِ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث -أعني: حديث \"لَا يَبُولَنَّ\"- صحيح متفق على صحته، أخرجه مع البخاري مسلم والأربعة، ولفظة: \"فيه\" من أفراد البخاري. ولمسلم: \"منه\" (^١)، وله: \"لا يغتسل أحدكم في الماء الدائم وهو جنب\" فقيل: كيف يفعل يا أبا هريرة؟ قَالَ: يتناوله تناولًا (^٢).\nثانيها:\nوجه إدخال البخاري -﵀- الحديث الأول في هذا الباب،\n_________\n(^١) مسلم (٢٨٢) كتاب: الطهارة، باب: النهي عن البول في الماء الراكد.\n(^٢) مسلم (٢٨٣) كتاب: الطهارة، باب: النهي عن الاغتسال في الماء الراكد.","vol":"4","page":484},{"text":"وهو حديث \"نحن الآخرون .. \" إلى آخره. أن أبا هريرة رواه كذلك، وذكر مثل ذَلِكَ في كتاب الجهاد (^١) والمغازي (^٢) والأيمان والنذور (^٣) وقصص الأنبياء (^٤) والاعتصام (^٥) ذكر في أوائلها كلها \"نحن الآخرون السابقون\".\nقَالَ ابن بطال في \"شرحه\": ويمكن أن يكون همام فعل ذَلِكَ؛ لأنه سمع من أبي هريرة أحاديث ليست بكثيرة، وفي أوائلها \"نحن الآخرون السابقون\" فذكرها على الرتبة التي سمعها من أبي هريرة، ويمكن -والله أعلم- أن يكون سمع أبو هريرة ذَلِكَ في نسق واحد، فحدث بهما جميعًا كما سمعهما (^٦).\nقُلْتُ: البخاري ساق الحديث من طريق الأعرج، عن أبي هريرة كما ذكرته لك، لا من حديث همام عنه، وتلك تعرف بصحيفة همام، وعادة مسلم يقول فيها، فذكر أحاديث، ومنها كذا، وهذِه أيضًا صحيفة رواها بشر بن شعيب بن أبي حمزة، عن أبي الزناد، عنه، عن أبي هريرة، وأحاديثها تقرب من صحيفة همام وأولها \"نحن الآخرون السابقون\" وفيها حديث البول في الماء الدائم.\nوقوله: إن همامًا سمع من أبي هريرة أحاديث ليست بكثيرة، ليس بجيد؛ لأن الدارقطني جمعها في جزءٍ مفرد، فبلغت فوق المائة.\n_________\n(^١) سيأتي برقم (٢٩٥٦) باب: يقاتل من وراء الإمام ..\n(^٢) لم نقف عليه.\n(^٣) سيأتي برقم (٦٦٢٤) باب: قول الله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ﴾.\n(^٤) سيأتي برقم (٣٤٨٦) كتاب: أحاديث الأنبياء، باب: ٥٤.\n(^٥) سيأتي برقم (٧٤٩٥) في كتاب: التوحيد، باب: قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾.\n(^٦) انظر: \"شرح ابن بطال\" ١/ ٣٥٣.","vol":"4","page":485},{"text":"وقوله: ويمكن أن يكون سمعه من رسول الله - ﷺ - في نسق فيه بعد، وقد وقع لمالك في \"موطئه\" مثل هذا في موضعين:\nأحدهما: لما ذكر حديث: \"وإن مما أدركت الناس من كلام النبوة الأولى، إذا لم تستحي فاصنع ما شئت\" (^١). وذكر إثره حديث: ووضع اليمنى على اليسرى في الصلاة، فحدث بهما جميعًا كما سمعهما.\nوالثاني: حديث الغُصن الشوك وذكر معه \"الشهداء خمسة\" (^٢).\nوقال ابن المنير: إن قُلْتَ: كيف طابق هذا مقصود الترجمة؟ وهل ذَلِكَ لما قيل: إن همامًا راويه روى جملة أحاديث عن أبي هريرة، استفتحها له أبو هريرة بذلك، فصار همام مهما حدث عن أبي هريرة ذكر الجملة من أولها واتبعه البخاري في ذَلِكَ، أو يظهر مطابقة معنوية؟ قُلْتُ: على المطابقة، وتحقيقها أن السر في اجتماع الآخر في الوجود والسبق في البعث لهذِه الأمة، مثلها للمؤمن مثل السجن، وقد أدخل الله فيه الأولين والأخرين على ترتيب.\nفمقتضى ذَلِكَ أن الآخر في الدخول أول في الخروج، كالوعاء إذا ملأته بأشياء وضع بعضها فوق بعض ثم استخرجتها، فإنما يخرج أولًا ما أدخله آخرًا، فهذا هو السر في كون هذِه الأمة آخرًا في الوجود الأول أولًا في الوجود الثاني، ولها في ذَلِكَ من المصلحة، فله بقاؤها في سجن الدنيا وفي أطباق البلاء بما خصها الله تعالى به من قصر الأعمار، ومن السبق إلى المعاد، فإذا فهمت هذِه الحقيقة تصور الفطن معناها عامًا.\n_________\n(^١) \"الموطأ\" ص ١١٦.\n(^٢) \"الموطأ\" ص ١٠٠.","vol":"4","page":486},{"text":"فكيف يليق بلبيب أن يعمد إلى ما يتطهر من النجاسة ومما هو أيسر منها من الغبرات والقترات، فيبول في ماء راكد، ثم يتوضأ منه، فأول ما يلاقيه بوله الذي عزم على التطهر منه، وهو عكس للحقائق، وإخلال بالمقاصد، لا يتعاطاه أريب ولا يفعله لبيب، والحق واحد وإن تباعد ما بين طرفه، وسيأتي للبخاري ذكر حديث: \"نحن الآخرون السابقون\" في ترجمة قوله: \"الإمام جنة يتقى به ويقاتل من ورائه\" (^١) أي: هو أولٌ آخرٌ، هو أول في إسناد الهمم والعزائم إلى وجوده، وهو آخر في (صور) (^٢) وقوفه فلا ينبغي لأجناده إذا قاتلوا بين يديه أن يظنوا أنهم حموه، بل هو حماهم وصان بتدبيره حماهم هو، وإن كان خلف الصف، إلا أنه في الحقيقة جنة أمام الصف، وحق الإمام أن يكون محله من الحقيقة الأمام (^٣). هذا آخر كلامه، وفيه أمران:\nأولهما: قوله: كما قيل: أن همامًا راويه تبع فيه ابن بطال (^٤)، وقد سلف رده.\nثانيهما: ما ذكره من المطابقة من أن الشيء إذا أدخلته آخرًا يخرج أولًا، إنما يأتي في الأشياء الكثيفة الأجرام أما المائع، فإنه سريع الاختلاط، ودخول بعضه في بعض.\nثالثها:\nمعنى \"نحن الآخرون\": آخر الأمم، \"والسابقون\": إلى الجنة يوم القيامة.\n_________\n(^١) سيأتي برقم (٢٩٥٧) في الجهاد والسير، باب: يقاتل من وراء الإمام ويتقي به.\n(^٢) هكذا في الأصل، وفي \"المتواري\": أنها (صورة).\n(^٣) \"المتواري\" ص ٧٣، ٧٤.\n(^٤) \"شرح ابن بطال\" ١/ ٣٥٣.","vol":"4","page":487},{"text":"رابعها:\n\"الدَّائِم\": الراكد كما جاء في رواية أخرى.\nوقوله: (\"الَّذِي لَا يَجْرِي\") تأكيد لمعناه وتفسير له، وقيل:\nللاحتراز عن راكد لا يجري بعضه، كالبرك ونحوها، والألف واللام في \"الماء\" لبيان حقيقة الجنس أو للمعهود الذهني.\nخامسها:\nقوله: (\"ثُمَّ يَغْتَسِلُ فِيهِ\") الرواية بالرفع، وجوَّز ابن مالك جزمه على النهي، ونصبه على تقدير أن (^١)، ومنعهما غيره، وقد أوضحت ذَلِكَ في \"شرح العمدة\" (^٢).\nسادسها:\nهذا النهي للتحريم إن كان قليلًا؛ لأنه ينجسه ويقذره على غيره، وللتنزيه إن كان كثيرًا هذا هو الذي يظهر، وإن أطلق جماعة من أصحابنا الكراهة في الأول، والتغوط في الماء كالبول فيه وأقبح، وكذا إذا بال في إناء ثم صبه فيه، أو بال بقُرْبه فوصل إليه، وأبعد الظاهري فيهما، وقال: يحرم عليه إذا بال فيه، ولو كان الماء كثيرًا دون غيره، وقد أوضحت فساده في \"شرح العمدة\" أيضًا (^٣).\nسابعها:\nاستدل به أبو حنيفة على تنجيس الغدير الذي يتحرك طرفه بتحرك الآخر بوقوع النجاسة فيه؛ فإن الصيغة صيغة عموم (^٤)، وهو عند\n_________\n(^١) \"شواهد التوضيح\" ص ٢٢٠.\n(^٢) انظر: \"الإعلام\" ١/ ٢٧٢.\n(^٣) \"الإعلام\" ١/ ٢٧٧، ٢٧٨.\n(^٤) انظر: \"الهداية\" ١/ ١٩، ٢٠.","vol":"4","page":488},{"text":"الشافعية وغيرهم مخصوص، والنهي محمول على ما دون القلتين جمعًا بين الحديثين (^١)، وهما هذا الحديث وحديث: \"إذا بلغ الماء قلتين لم يحمل خبثًا\"، وقد صححه ابن معين وابن حبان وابن خزيمة والحاكم وغيرهم (^٢).\nوعند أحمد أن بول الآدمي وما في معناه ينجس الماء، وإن كان كثيرًا اللهم إلا أن يكون كثيرًا جدًّا، كالمصانع التي بطريق مكة وغيره من النجاسات يعتبر فيه القلتان.\nوكأنه رأى أن الخبث المذكور في حديث القلتين عام بالنسبة إلى الأنجاس الواقعة في الماء الكثير، ويخرج بول الآدمي وما في معناه من جملة النجاسات الواقعة في القلتين مخصوصة، فينجس الماء دون غيره من النجاسات، ويلحق بالبول المنصوص عليه، ما هو في معناه (^٣).\nومالك حمل النهي على التنزيه مطلقًا؛ لاعتقاده أن الماء لا ينجس إلا بالتغيير بالنجاسة، فلا بد من التخصص أو التقييد (^٤).\nثامنها:\nحرمة الوضوء بالماء النجس والتأدب بالتنزه عن البول في الماء الراكد؛ لعموم الحاجة إليه (^٥).\n_________\n(^١) انظر: \"المجموع\" ١/ ١٦٨.\n(^٢) \"صحيح ابن خزيمة\" ١/ ٤٩ (٩٢)، \"صحيح ابن حبان\" ٤/ ٥٧ (١٢٤٩). ورواه الأربعة: أبو داود (٦٣)، والترمذي (٦٧)، والنسائي ١/ ٤٦، وابن ماجه (٥١٧).\n(^٣) انظر: \"المغني\" ١/ ٥٥ - ٥٦.\n(^٤) انظر: \"التفريع\" ١/ ٢١٦، \"الكافي\" ص ١٥، \"بداية المجتهد\" ١/ ٥٢، ٥٧.\n(^٥) ورد بهامش الأصل ما نصه: آخر الثامن من الجزء الثاني من تجزئة المصنف.","vol":"4","page":489},{"text":"<span data-type='title' id=toc-375>٦٩ - باب إِذَا أُلْقِيَ عَلَى ظَهْرِ المُصَلِّي قَذَرٌ أَوْ جِيفَةٌّ لَمْ تَفْسُدْ عَلَيْهِ صَلَاتُهُ</span>\nوَكَانَ ابن عُمَرَ إِذَا رَأى فِي ثَوْبِهِ دَمًا وَهُوَ يُصَلِّي وَضَعَهُ وَمَضَى فِي صَلَاتِهِ. وَقَالَ ابن المُسَيَّبِ وَالشَّعْبِيُّ: إِذَا صَلَّى وَفِي ثَوْبِهِ دَمٌ أَوْ جَنَابَةٌ أَوْ لِغَيْرِ القِبْلَةِ أَوْ تَيَمَّمَ، فَصَلَّى ثُمَّ أَدْرَكَ المَاءَ فِي وَقْتِهِ، لَا يُعِيدُ. [فتح: ١/ ٤٣٨]\n\n٢٤٠ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيمُونٍ، عَنْ عَبْدِ اللهِ قَالَ: بَيْنَا رَسُولُ اللهِ - ﷺ - سَاجِدٌ ح. قَالَ: وَحَدَّثَنِي أَحمَدُ بْنُ عُثْمَانَ قَالَ: حَدَّثَنَا شُرَيْحُ بْنُ مَسلَمَةَ قَالَ: حَدَّثَنَا إِبرَاهِيمُ بن يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنِي عَمْرُو بْنُ مَيمُونٍ، أَنَّ عَبْدَ اللهِ بْنَ مَسْعُودٍ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُصَلِّي عِنْدَ البَيْتِ، وَأَبُو جَهْلِ وَأَصْحَابٌ لَهُ جُلُوسٌ، إِذْ قَالَ بَعْضُهُمْ لِبَعْضٍ: أَيُّكُمْ يَجِيءُ بِسَلَى جَزُورٍ بَنِي فُلَانٍ فَيَضَعُهُ عَلَى ظَهْرِ مُحَمَّدٍ إِذَا سَجَد؟ فَانْبَعَثَ أَشْقَى القَوْمِ فَجَاءَ بِهِ، فَنَظَرَ حَتَّى إِذَا سَجَدَ النَّبِيُّ - ﷺ - وضَعَهُ على ظَهْرِهِ بَيْنَ كَتِفَيْهِ، وَأَنَا أَنْظُرُ، لَا أُغَيِّرُ شَيْئًا، لَوْ كَانَ لِي مَنْعَةٌ. قَالَ: فَجَعَلُوا يَضْحَكُونَ، وَيُحِيلُ بَعْضُهُمْ عَلَى بَعْضٍ، وَرَسُولُ اللهِ - ﷺ - سَاجِدٌ لَا يَرْفَعُ رَأْسَهُ، حَتَّى جَاءَتْهُ فَاطِمَةُ، فَطَرَحَتْ عَنْ ظَهْرِهِ، فَرَفَعَ رَأْسَة ثُمَّ قَالَ: \"اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ\". ثَلَاثَ مَرَّاتِ، فَشَقَّ عَلَيْهِمْ إِذْ دَعَا عَلَيْهِمْ- قَالَ: وَكَانُوا يَرَوْنَ أَنَّ الدَّعْوَةَ فِي ذَلِكَ البَلَدِ مُسْتَجَابَةٌ -ثُمَّ سَمَّى: \"اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلٍ، وَعَلَيْكَ بِعُتْبَةَ بْنِ رَبِيعَةَ، وَشَيْبَةَ بْنِ رَبِيعَةَ، وَالْوَلِيدِ بْنِ عُتْبَةَ، وَأُمَيَّةَ بْنِ خَلَفٍ، وَعُقْبَةَ بْنِ أَبِي مُعَيْطٍ\". وَعَدَّ السَّابعَ فَلَمْ يحْفَظْهُ، قَالَ: فَوَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ رَأَيْتُ الذِينَ عَدَّ رَسُولُ اللهِ - ﷺ - صَرْعَى فِي القَلِيبِ، قَلِيبِ بَدْرٍ [٥٢٠، ٢١٣٤، ٣١٨٥، ٣٨٥٤، ٣٩٦٠ - مسلم: ١٧٩٤ - فتح: ١/ ٣٤١]","vol":"4","page":490},{"text":"قال البخاري: وَكَانَ ابن عُمَرَ إِذَا رَأى فِي ثَوْبِهِ دَمًا وَهْوَ يُصَلِّي وَضَعَهُ وَمَضَى فِي صَلَاتِهِ.\nوهذا رواه في \"المصنف\" بنحوه عن وكيع، عن حسين بن جعفر، حَدَّثَني سليط بن عبد الله بن يسار: رأيت ابن عمر رأى في (جُربائه) (^١) دمًا فبزق فيه ثم دلكه (^٢). قَالَ: وحَدَّثَنَا ابن نمير، عن عبيد الله، عن نافع عنه أنه رأى في ثوبه دمًا فغسله، فبقي أثره أسود، فدعا بمقص فقرضه (^٣).\nقَالَ البخاري: وَقَالَ الشَّعْبِيُّ وَابْنُ المُسَيِّب: إِذَا صَلَّى وَفِي ثَوْبِهِ دَمٌ أَوْ جَنَابَةٌ أَوْ لِغَيْرِ القِبْلَةِ أَوْ تيَمَّمَ، فَصَلَّى ثُمَّ أَدْرَكَ المَاءَ فِي وَقْتِهِ، لَا يُعِيدُ.\nأي: في واحدة من هؤلاء، ونقله ابن بطال -أعني: عدم الإعادة- عن ابن مسعود (^٤) ..\n_________\n(^١) ورد بهامش (س) ما نصه: وجُرُبَّاء القميص بالكسر والضم جيبه.\n(^٢) \"مصنف أبي شيبة\" ١/ ١٨٠ (٢٠٧٠).\n(^٣) \"مصنف ابن أبي شيبة\" ١/ ١٨٠ (٢٠٧٣).\n(^٤) رواه البزار كما في \"كشف الأستار\" (٦٠٦) من طريق أبي حمزة عن إبراهيم، عن علقمة، عن عبد الله قال: خلع رسول الله - ﷺ - نعليه فخلع مَن خلفه، فقال: \"ما حملكم أن خلعتم نعالكم؟ \" قالوا: رأيناك خلعت، فخلعنا، قال: \"إن جبريل أخبرني أن فيهما قذرًا فخلعتهما لذلك، فلا تخلعوا نعالكم\". ورواه بنحوه ابن المنذر في \"الأوسط\" ٢/ ١٦٤ (٧٣٣) من طريق إسرائيل عن أبي إسحاق، عن علقمة، عن عبد الله بنحوه. ورواه الطبراني ١٠/ ٦٨ (٩٩٧٢)، وفي \"الأوسط\" ٥/ ١٨٣ (٥٠١٧) من طريق أبي حمزة. وقال البزار: لا نعلم رواه هكذا إلا أبو حمزة. وقال الهيثمي ٢/ ٥٦: أبو حمزة هو ميمون الأعور ضعيف.\nوروى ابن أبي شيبة في \"المصنف\" ١/ ٣٤٤ (٣٩٥٤) من طريق ابن الجزار أنه صلى وعلى بطنه فرث ودم، قال: فلم يعد الصلاة.","vol":"4","page":491},{"text":"وابن عمر (^١) وسالم وعطاء (^٢) والنخعي (^٣) ومجاهد (^٤) والزهري وطاوس (^٥) فيما إذا صلى في ثوب نجس، ثم علم به بعد الصلاة، وحكاه عن الشعبي (^٦) وابن المسيب أيضًا، وهو قول إسحاق والأوزاعي وأبي ثور، وعن ربيعة ومالك: يعيد في الوقت (^٧). وقال الشافعي وأحمد: يعيد أبدًا. وقال أهل الكوفة: من صلى بثوب نجس وأمكنه طرحه في الصلاة يتمادى في صلاته ولا يقطعها، وهي رواية عن مالك رواها ابن وهب عنه (^٨).\nوروي عن أبي مجلز أنه سئل عن الدم يكون في الثوب، فقال: إذا كبَّرت ودخلت في الصلاة ولم تر شيئًا، ثم رأيته بعد، فأتم الصلاة. وعن\n_________\n(^١) جاء فيه عن ابن عمر أثران: أحدهما: ما علقه البخاري في هذا الباب، ووصله ابن أبي شيبة ١/ ١٨٠ (٢٠٧٠)، ولم يذكر فيه الإعادة. ثانيهما: ما رواه عبد الرزاق في \"مصنفه\" ١/ ٣٧٢ (١٤٥٣)، وذكر عدم الإعادة عليه. ورواه أيضًا ابن المنذر في \"الأوسط\" ٢/ ١٦٣ (٧٣١).\n(^٢) روى عبد الرزاق في \"المصنف\" ١/ ٣٧٥ - ٣٧٦ (١٤٦٩) عن معمر، عن عطاء الخرساني. قال: قال لي عطاء: لقد صليت في ثوبي هذا مرارًا فيه دم فنسيت أن أغسله. وروى ابن أبي شيبة في \"المصنف\" ١/ ٣٤٥ (٣٩٦٨) أن عطاء لم يكن يرى في الدم والمني في الثوب أن تعاد منه الصلاة.\n(^٣) وروى ابن أبي شيبة في \"مصنفه\" ١/ ٣٤٦ عن إبراهيم قوله: إذا وجد في ثوبه دمًا أو منيًا غسله ولم يعد الصلاة.\n(^٤) روى ابن أبي شيبة في \"مصنفه\" ١/ ٣٤٤ (٣٩٥٩) عن أبي الربيع قال: رأيت مجاهدًا في ثوبه دم يصلي فيه أيامًا.\n(^٥) روى عبد الرزاق في \"المصنف\" ١/ ٣٧٤ (١٤٦٥) عن ابن طاوس، عن أبيه أنه كان إذا صلى في ثوب وفيه دم لم يعد الصلاة.\n(^٦) روى ابن أبي شيبة في \"المصنف\" ١/ ٣٤٤ (٣٩٦٠) عن الشعبي في رجل صلى وفي ثوبه دم قال: لا يعيد.\n(^٧) انظر: \"المدونة الكبرى\" ١/ ٣٨، \"النوادر والزيادات\" ١/ ٨٧.\n(^٨) السابق.","vol":"4","page":492},{"text":"أبي جعفر مثله.\nومن تعمد الصلاة بالنجاسة أعاد أبدًا عند مالك وكثير من العلماء؛ لاستخفافه بالصلاة، إلا أشهب (^١) فقال: لا يعيد المتعمد إلا في الوقت فقط (^٢).\nثم قَالَ البخاري ﵀: حَدَّثنَا عَبْدَانُ، أخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ قَالَ: بَيْنَا رَسُولُ اللهِ - ﷺ - سَاجِدٌ.\nوَحَدَّثَنِي أَحْمَدُ بْنُ عُثْمَانَ، ثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ، ثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، حَدَّثَنِي عَمْرُو بْنُ مَيْمُونٍ، أَنَّ (أبا) (^٣) مَسْعُودٍ حَدَّثَهُ أَنَّ النَّبيَّ - ﷺ - كَانَ يُصَلِّي عِنْدَ البَيْتِ، وَأبُو جَهْلٍ وَأَصْحَابٌ لَهُ جُلُوسٌ، إِذْ قَالَ بَعْضُهُمْ لِبَعْضِ: أَيُّكُمْ يَجِيءُ بِسَلَى جَزُورِ بَنِي فُلَانِ فَيَضَعُهُ على ظَهْرِ مُحَمْدِ إِذَا سَجَدَ؟ فَانْبَعَثَ أَشْقَى القَوْمِ فَجَاءَ بهِ، فَنَظَرَ حَتَّى إِذَا سَجَدَ النَّبِيُّ - ﷺ - وَضَعَهُ على ظَهْرِهِ بَيْنَ كَتِفَيْهِ، وَأَنَا أنْظُرُ، لَا أغَيِّرُ شَيْئًا، لَوْ كَانَ لِي مَنْعَةٌ. قَالَ: فَجَعَلُوا يَضْحَكُونَ، وُيحِيلُ بَعْضُهُمْ عَلَى بَعْضِ، وَرَسُولُ اللهِ - ﷺ - سَاجِدٌ لَا يَرْفَعُ رَأسَهُ، حَتَّى جَاءَتْهُ فَاطِمَةُ، فَطَرَحَتْهُ عَنْ ظَهْرِهِ، فَرَفَعَ رَأسَهُ ثُمَّ قَالَ: \"اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ\". ثَلَاثَ مَرَّاتٍ، فَشَقَّ عَلَيْهِمْ إِذْ دَعَا عَلَيْهِمْ -قَالَ: وَكَانُوا يرَوْنَ أَنَّ الدعْوَةَ فِي ذَلِكَ البَلَدِ مُسْتَجَابَةٌ -ثُمَّ سَمَّى: \"اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلٍ، وَعَلَيْكَ بِعُتْبَةَ بْنِ رَبِيعَةَ، وَشَيْبَةَ بْنِ رَبِيعَةَ، وَالْوَلِيدِ ابْنِ عُتْبَةَ، وَأُمَيَّةَ بْنِ خَلَفٍ، وَعُقْبَةَ بْنِ أَبِي مُعَيْطٍ\". وَعَدَّ السَّابعَ فَلَمْ\n_________\n(^١) \"النوادر والزيادات\" ١/ ٨٧.\n(^٢) \"شرح ابن بطال\" ١/ ٣٥٦ - ٣٥٧.\n(^٣) كذا بالأصل، وبهامشه: صوابه ابن.","vol":"4","page":493},{"text":"نَحْفَظْهُ، قَالَ: فَوَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ رَأَيْتُ الذِينَ عَدَّ رَسُولُ اللهِ - ﷺ - صَرْعَى فِي القَلِيبِ، قَلِيبِ بَدْرٍ.\nوالكلام على هذا الحديث في مواضع:\nأحدها:\nهذا الحديث أخرجه البخاري في أربعة مواضع أخر: في الصلاة، في باب المرأة تطرح عن المصلئ شيئًا من الأذى (^١)، والمبعث (^٢)، والجهاد (^٣)، والجزية (^٤).\nوأخرجه مسلم في المغازي (^٥)، والنسائي هنا وفي السير (^٦).\nثانيها:\nأبو إسحاق هذا: هو السبيعي، وقد ذكره في الطريق الثاني من رواية ابن ابنه، عن أبيه عنه، ورواه النسائي من طريق أحمد بن عثمان، شيخ البخاري عن خالد بن مخلد، عن علي بن صالح، عن أبي إسحاق (^٧)، فرواه أحمد هذا عن خالد، وعن شريح، وقدم البخاري سند عبدان على سند أحمد بن عثمان؛ لعلوه ولثقة رواته، فإن إبراهيم (خ، م، د، ت، س) بن يوسف بن إسحاق بن أبي إسحاق، فيه لين، وإن كان من فرسان الصحيحين.\n_________\n(^١) سيأتي برقم (٥٢٠).\n(^٢) لم نقف عليه.\n(^٣) سيأتي برقم (٢٩٣٤) باب: الدعاء على المشركين ..\n(^٤) سيأتي برقم (٣١٨٥) باب: طرح جيف المشركين ..\n(^٥) مسلم (١٧٩٤) كتاب: الجهاد والسير، باب: ما لقي النبي - ﷺ - من أذى المشركين والمنافقين.\n(^٦) \"سنن النسائي\" ١/ ١٦١، ١٦٢، \"السنن الكبرى\" ٥/ ٢٠٣ (٨٦٦٨).\n(^٧) \"سنن النسائي\" ١/ ١٦١، ١٦٢.","vol":"4","page":494},{"text":"ووالد عبدان هو: عثمان بن جبلة بن أبي روَّاد ميمون. وقيل: أيمن المروزي. مات بالكوفة سنة خمس وستين ومائتين، عن خمس وسبعين سنة (^١).\nوأحمد بن عثمان، شيخ البخاري: هو ابن حَكيم -بفتح الحاء المهملة- ابن ذُبيان -بكسر الذال وضمها- كوفي ثقة. مات سنة إحدى وستين ومائتين (^٢).\nوشريح -بالشين المعجمة- ابن مسلمة، كوفي أيضًا (^٣)، وذكر عبد الغني في \"الكمال\" أن مسلمًا روى له ولم يذكر البخاري، والصواب العكس.\n_________\n(^١) هو عثمان بن جبلة بن أبي روَّاد العتكي مولاهم، المروزي، والد عديان بن عثمان، وشاذان بن عثمان وابن أخي عبد العزيز بن أبي روَّاد وعثمان بن أبي روَّاد.\nقال أبو حاتم: كان شريكًا لشعبة، وهو ثقة صدوق. وقال أبو أحمد بن عدي: قيل لعثمان بن جبلة: من أين لك هذِه الأحاديث الغرائب عن شبعة؟ قال: كنت شريكًا لشعبة وكان يخصني بها. وقال ابن حجر: ثقة.\nانظر ترجمته في: \"الجرح والتعديل\" ٦/ ١٤٦ (٧٩٥)، \"تهذيب الكمال\" ١٩/ ٣٤٤، ٣٤٥ (٣٧٩٥)، \"تقريب التهذيب\" (٤٤٥٢).\n(^٢) هو أحمد بن عثمان بن حكيم بن ذبيان الأودي، أبو عبد الله الكوفي، ابن أخي علي بن حكيم الأودي.\nقال النسائي: ثقة، وقال ابن حراش: كان ثقة عدلًا، وقال أبو حاتم: صدوق.\nانظر ترجمته في: \"الجرح والتعديل\" ٢/ ٦٣ (١٠٥). و\"تهذيب الكمال\" ١/ ٤٠٤، ٤٠٦ (٨٠)، \"تهذيب التهذيب\" ١/ ٣٧.\n(^٣) هو شريح بن مسلمة التنوخي الكوفي. قال أبو حاتم: صدوق، وذكره ابن حبان في \"الثقات\".\nانظر ترجمته في: \"التاريخ الكبير\" ٤/ ٢٣٠ (٢٦١٩)، \"الجرح والتعديل\" ٤/ ٣٣٥ (١٤٦٩)، \"تهذيب الكمال\" ١٢/ ٤٤٨ (٢٧٢٧).","vol":"4","page":495},{"text":"وعمرو بن ميمون هو الأودي، الذي رجم القردة، كما ذكره البخاري (^١) في بعض نسخه وهي منكرة (^٢) وهو جاهلي، حج مائة حجة، وقيل: سبعين، وهو معدود من كبار التابعين، ووهم من ذكره في الصحابة، مات بعد السبعين سنة خمس أو أربع (^٣).\nثالثها:\nأبو جهل اسمه: عمرو بن هشام بن المغيرة، كانت قريش تكنيه أبا الحكم، وكناه الشارع أبا جهل. وقال ابن الحذاء: كان يكنى أبا الوليد، وكان يعرف بابن الحنظلية، وكان أحول، وفي \"المحبر\": وكان مأبونًا، وفي \"الوشاح\" لابن دريد: هو أول من جز رأسه، فلما رآه الشارع قَالَ: \"هذا فرعون هذِه الأمة\" قتل يوم بدر كافرًا (^٤).\nرابعها:\nقوله: (وَأَصْحَابٌ لَهُ جُلُوسٌ) يحتمل أن يكونوا من ذكر في آخر الحديث المدعُو عليهم.\nوقوله: (إِذْ قَالَ بَعْضُهُمْ لِبَعْضٍ) جاء في رواية أخرى: بينا رسول الله - ﷺ - قائم يصلي في ظل الكعبة وجمع من قريش في مجالسهم، إذ قَالَ\n_________\n(^١) سيأتي برقم (٣٨٤٩) كتاب: مناقب الأنصار، باب: القسامة في الجاهلية.\n(^٢) انظر: \"الفتح\" ٧/ ١٦٠.\n(^٣) هو عمرو بن ميمون الأودي، أبو عبد الله، ويقال: أبو يحيى الكوفي من أود بن صعب ابن سعد العشيرة من مذجح، أدرك الجاهلية ولم يلق النبي - ﷺ -. قال إسحاق بن منصور، عن يحيى بن معين، وكذلك النسائي: ثقة. وقال العجلي: كوفي، تابعي، ثقة جاهلي. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٦٧ (٢٦٥٩)، \"معرفة الثقات\" ٢/ ١٨٦ (١٤١٢)، \"الثقات\" ٥/ ١٦٦، \"تهذيب الكمال\" ٢٢/ ٢٦١، ٢٦٣ (٤٤٥٨).\n(^٤) رواه الطبراني في \"الكبير\" ٩/ ٨٢ (٨٤٦٩)، وأبو نعيم في \"الحلية\" ٤/ ٢٠٨.","vol":"4","page":496},{"text":"قائل منهم: ألا تنظروا إلى هذا المرائي (^١). وفي أخرى ولقد نُحرت جزور بالأمس، فقال أبو جهل: أيكم يقوم إلى سلى جزور بني فلان؟ (^٢).\nخامسها:\nالسَلَى -بفتح السين وتخفيف اللام مقصور- الجلد الذي يكون فيه الوَلد كاللفافة، يقال لها من سائر البهائم: سلى، ومن بني آدم المشيمة، حكاه في \"المخصص\" عن الأصمعي (^٣) وقال في \"المحكم\": السلى: الجلدة التي يكون فيها الولد، ويكون ذَلِكَ للناس والخيل والإبل (^٤).\nوقال الجوهري: هي جلدة رقيقة يكون فيها الولد -مقصور- إن نزعت عن وجه الفصيل ساعة يولد وإلا قتلته، وكذلك إذا انقطع السلى في البطن (^٥).\nوالجزور: ما يجزر أي: يقطع من الإبل والشاة.\nسادسها:\nقوله: (فَانْبَعَثَ أَشْقَى القَوْم فَجَاءَ بِه) هو: عقبة بن أبي مُعَيط، كما صُرح به في \"صحيح مسلم\" (^٦)، وكذا هو في \"صحيح الإسماعيلي\"\n_________\n(^١) سيأتي برقم (٥٢٠) كتاب: الصلاة، باب: المرأة تطرح عن المصلي شيئًا من الأذى.\n(^٢) مسلم (١٧٩٤/ ١٠٧) كتاب: الجهاد والسير، باب: ما لقي النبي - ﷺ - من أذى المشركين والمنافقين.\n(^٣) \"المخصص\" ١/ ٥٠.\n(^٤) \"المحكم\" ٣/ ٣٨١.\n(^٥) \"الصحاح\" ٦/ ٢٣٨١، مادة: (سلا).\n(^٦) مسلم (١٧٩٤/ ١٠٨) كتاب: الجهاد والسير، باب: ما لقي النبي - ﷺ - من أذى المشركين والمنافقين.","vol":"4","page":497},{"text":"أيضًا، وحكاه المهلب عن شعبة، وقال السفاقسي، عن الداودي: إنه أبو جهل؛ ورأيته في \"شرحه\" فقال: انبعث أشقاها يعني: أبا جهل هو أشقى القوم وأعتاهم، وكذلك عقبة بن أبي مُعَيط، ولم يكن عقبة من أنفس قريش، إنما كان ملصقًا بهم، وكان عقبة أقل القوم أذى، إلا أنه سبق عليه الكتاب، وحمله الحسد لرسول الله - ﷺ - على أن مات كافرًا.\nسابعها:\nالمنعة، بفتح النون، وحكي إسكانها قَالَ النووي: وهو شاذ ضعيف (^١)، وخالف القرطبي فقال: المنْعة -بسكون النون- قَالَ: وروي بفتحها جمع مانع (^٢).\nوحكي في \"المحكم\" فيها لغات: منَعة، ومَنْعة، ومِنْعة (^٣)، وقدم القزاز وصاحب \"الغريبين\" الإسكان على الفتح، وعكس يعقوب في \"ألفاظه\"، وكذا ابن القوطية (^٤)، وابن طريف. والمراد بها الامتناع من العدو والقوة عليها، ولم يكن لابن مسعود عشيرة منهم؛ لأنه من هُذيل.\nثامنها:\nقوله: (فَجَعَلُوا يَضْحَكُونَ) أي: استهزاءَ -قاتلهم الله-، وجاء في رواية: حتى مال بعضهم على بعض من الضحك (^٥).\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٢/ ١٥٢.\n(^٢) \"المفهم\" ٣/ ٦٥٢.\n(^٣) \"المحكم\" ٢/ ١٤٥ - ١٤٦.\n(^٤) \"الأفعال\" ١/ ٢٩٧.\n(^٥) سيأتي برقم (٥٢٠) كتاب: الصلاة، باب: المرأة تطرح عن المصلي شيئًا من الأذى.","vol":"4","page":498},{"text":"وقوله: (وَيُحِيلُ بَعْضُهُمْ عَلَى بَعْضٍ) كذا هو بالحاء المهملة في نسخ البخاري. قَالَ ابن بطال: يعني ينسب ذَلِكَ بعضهم إلى بعض من قولك أحلت الغريم، إذا جعلت له أن يتقاضى ما له عليك من غيرك. قَالَ: ويحتمل أن يكون من قول العرب حال الرجل على ظهر الدابة حولًا وأحال: وثب (^١).\nوفي الحديث أنه - ﷺ - لما صَبح خيبر غُدوة، فرآه أهلها أحالوا إلى الحصن (^٢) أي: وثبوا إليه. وقال ابن الأثير: ويحيل بعضهم على بعض، أي: يقبل عليه ويحيل إليه (^٣).\nوجاء في بعض الروايات: وجعل بعضهم يميل إلى بعض (^٤)، وكذا أورده شيخنا في \"شرحه\" بلفظ: ويميل بعضهم إلى بعض، وكذا جاء في كتاب الصلاة في باب المرأة تطرح عن المصلي شيئًا من الأذى، ولفظه: حتى مال بعضهم على بعض (^٥).\nتاسعها:\nقوله: (حَتَّى جاءت فَاطِمَةُ) سيأتي في الباب المذكور أنه انطلق إليها منطلق وهي جويرية، فأقبلت تسعى، وثبتَ رسول الله - ﷺ - (ساجدًا) (^٦) حتى ألقته عنه، وأقبلت عليهم تسبهم (^٧)، وهذا دال على قوة نفسها من صغرها وكيف لا؟!\n_________\n(^١) \"شرح ابن بطال\" ١/ ٣٥٨.\n(^٢) سيأتي (٣٦٤٧).\n(^٣) انظر: \"النهاية في غريب الحديث\" ١/ ٤٦٣.\n(^٤) مسلم (١٧٩٤/ ١٠٧) بلفظ: \"يميل بعضهم إلى بعض\".\n(^٥) سيأتي (٥٢٠) كتاب: الصلاة.\n(^٦) كذا في \"صحيح البخاري\" وفي المخطوط (جالسًا) والمثبت أنسب في المعنى.\n(^٧) سيأتي برقم (٥٢٠) كتاب: الصلاة، باب: المرأة تطرح عن المصلي شيئًا من الأذى.","vol":"4","page":499},{"text":"عاشرها:\nدعاؤه عليهم ثلاثًا؛ لأن هذا كان دأبه، وشق ذَلِكَ عليهم، لما ذكر في الحديث، أنهم كانوا يرون أن الدعوة في ذَلِكَ البلد مستجابة، وفي رواية أبي نعيم في \"مستخرجه\": أن الدعوة في الثالثة مستجابة، وذلك دال على علمهم بفضله، وعلو مكانته عند ربه، بحيث يجيبه إذا دعاه، ولكن لم ينتفعوا بذلك؛ للحسد والشقوة الغالبة عليهم.\nالحادي عشر:\nقوله: (\"اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلٍ\") قد أسلفنا اسمه، وقد صرح به البخاري في الباب المذكور، فقال: \"اللهم عليك بعمرو بن هشام\" (^١).\nو(\"عتبة\") بالمثناة فوق- قتله حمزة يوم بدر كافرًا.\nو(\"شيبة بن ربيعة\") هو ابن عبد شمس بن عبد مناف، كان من سادات قريش، قتله علي يوم بدر مبارزة. وقيل: حمزة، وهو كافر.\nووالد الوليد: هو عتبة بالتاء، ووقع في بعض نسخ مسلم بالقاف (^٢)، وهو خطأ، والصواب الأول، والوليد بن عتبة قتل يوم بدر كافرًا قتله عبيدة بن الحارث.\nوقيل: علي، وقيل: حمزة. وقيل: اشتركا في قتله. والوليد بن\n_________\n(^١) سيأتي برقم (٥٢٠) كتاب: الصلاة، باب: المرأة تطرح عن المصلي شيئًا من الأذى.\n(^٢) مسلم (١٧٩٤/ ١٠٧) كتاب: الجهاد والسير، باب: ما لقي النبي - ﷺ - من أذى المشركين والمنافقين.\nقلت: ليس في نسخة كما قد يُتَوهم، وإنما هي رواية ثابتة فيه، وقد أفاد أحد رواة هذا الحديث في مسلم أنه غلط من الرواة، ثم ساقه مسلم على الصواب من رواية ابن أبي شيبة.","vol":"4","page":500},{"text":"عقبة بن أبى معيط لم يكن ذَلِكَ الوقت موجودًا، أو كان طفلًا صغرًا جدًّا، وقد أُتي به رسول الله - ﷺ - يوم الفتح وقد ناهز الاحتلام، ليمسح رأسه وكان متضمخًا بالخلوق فلم يمسح رأسه من أجله (^١)، في حديث منكر مضطرب لا يصح، وفيه جهالة كما قاله أبو عمر (^٢).\nولا يمكن أن يكون بعث مصدقًا في زمن رسول الله - ﷺ - صبيًّا يوم الفتح، ويوضح فساده أن الزبير وغيره من أهل العلم بالسير والخبر ذكروا أن الوليد وعمارة ابني عقبة خرجا ليردا أختهما أم كلثوم عن الهجرة، وكانت هجرتها في الهدنة، ومن كان غلامًا قد ناهز الاحتلام لا يتأتى منه فعل هذا، ولا خلاف أن قوله تعالى: ﴿إِنْ جَاءَكُمْ فَاسِقٌ﴾ الآية [الحجرات: ٦] نزلت فيه، وذلك أنه بعثه رسول الله - ﷺ - مصدقًا إلى بني المصطلق، فأخبر عنهم بأنهم ارتدوا وأبوا من أداء الصدقة، فأرسل إليهم خالد بن الوليد فأخبر أنهم مستمسكون بالإسلام، ونزلت الآية (^٣).\n_________\n(^١) رواه أبو داود (٤١٨١)، وأحمد ٤/ ٣٢، والطحاوي في \"المشكل\" ٥/ ٦٠٣ (٣٧١٣)، والعقيلي في \"الضعفاء الكبير\" ٢/ ٣١٩، والطبراني ٢٢/ ١٥٠ (٤٠٦)، والحاكم في \"المستدرك\" ٣/ ١٠٠، والبيهقي في \"السنن\" ٩/ ٥٥\nقال ابن عبد البر في \"الاستيعاب\" ٤/ ١٤ في ترجمة الوليد بن عقبة: وقالوا: وأبو موسى هذا مجهول، والحديث منكر مضطرب لا يصح ولا يمكن أن يكون من بعث مصدقًا في زمن النبي - ﷺ - صبيًا يوم الفتح. ثم قال: وله أخبار فيها نكارة وشناعة تقطع على سوء حاله وقبح أفعاله -أي: الوليد بن عقبة- وقال المنذري في \"مختصره\" ٦/ ٩٤: وهذا حديث مضطرب الإسناد. ولا يستقيم عن أصحاب التواريخ ..\n(^٢) \"الاستيعاب\" ٤/ ١١٤.\n(^٣) \"الاستيعاب\" ٤/ ١١٤.","vol":"4","page":501},{"text":"الثاني عشر:\nأمية بن خلف: هو ابن صفوان بن أمية بن خلف بن وهب بن حُذافة بن جمح القرشي الجمحي، واختلف المؤرخون في قاتله، فذكر موسى بن عقبة أنه رجل من الأنصار من بني مازن، وفي \"السيرة\" لابن إسحاق: أن معاذ بن عفراء، وخارجة بن زيد، وخبيب بن إساف اشتركوا في قتله (^١).\nوذكر ابن عبد البر وغيره: أن أمية بن خلف كان ممن يُعذبُ بلالًا، وتوالى عليه بالعذاب والمكروه، وكان من قدر الله أن قتله بلال يوم بدر (^٢)، وقال الصديق فيه أبياتًا منها:\nهنيئًا زادك الرحمن خيرًا … فقد أدركت ثأرك يا بلال\nوفي \"صحيح البخاري\" من حديث ابن مسعود أن سعد بن معاذ قَالَ له:\nإني سمعت محمدًا يزعم أنه قاتلك، وساق الخبر إلى أن ذكر أنه قتل يوم بدر (^٣)، فادعى ابن الجوزي أن ظاهر الحديث أنه - ﷺ - هو الذي قتله.\nوفيه (^٤)، وفي السير أيضًا من حديث عبد الرحمن بن عوف أن بلالًا خرج إليه ومعه نفر من الأنصار فقتلوه، وكان بدينًا، فلما قتل انتفخ فألقوا عليه التراب حتى غيبه، ثم جر إلى القليب فتقطع (^٥) قبل وصوله، وكان\n_________\n(^١) كما في \"سيرة ابن هشام\" ٢/ ٣٦١.\n(^٢) \"الاستيعاب\" ١/ ٢٦١ (٢١٤).\n(^٣) سيأتي برقم (٣٦٣٢) كتاب: المناقب، باب: علامات النبوة في الإسلام.\nوبرقم (٣٩٥٠) كتاب: المغازي، باب: ذكر النبي - ﷺ - من يقتل ببدر.\n(^٤) ورد بهامش (س) ما نصه: في الوكالة.\n(^٥) ورد بهامش (س) ما نصه: من خط الشيخ وقع في \"الغربيين\" أن هذا وقع للوليد بن عقبة، وهو وهم.","vol":"4","page":502},{"text":"من المستهزئين، وفيه نزل قوله تعالى: ﴿وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ (١)﴾؛ لأنه كان إذا رأى النبي - ﷺ - همزه ولمزه (^١).\nوفي \"مسند أحمد\": ثم سحبوا إلى القليب غير أُبي بن خلف، أو أمية بن خلف (^٢). هكذا على الشك، وهو من الراوي، وإنما هو أمية بلا شك، فإن أُبي بن خلف لم يقتل يوم بدر، وإنما أسر وفدى نفسه وعاد إلى مكة، ثم جاء يوم أحد فقتله رسول الله - ﷺ - بيده يومئذ.\nالثالث عشر:\nعقبة بن أبي معيط، هو بالقاف واسم أبي معيط: أبان بن أبي عمرو ذكوان بن أمية بن عبد شمس، قتل يوم بدر كافرًا. فقيل: قتله علي. وقيل: عاصم بن ثابت صبرًا. وقيل: أسره عبد الله بن مسلمة، وقتله عاصم بن ثابت صبرًا، وكان قتله بعرق الظبية (^٣)، وهي من الروحاء على ثلاثة أميال من المدينة (^٤) فقيل: إنه قَالَ لرسول الله - ﷺ -: أتقتلني من بين سائر قريش؟ قَالَ: \"نعم\". ثم قَالَ: \"بينا أنا ساجد بفناء الكعبة وأنا خلف المقام إذ أخذ بمنكبي فلف ثوبه في عُنقي، فخنقني خنقًا شديدًا، ثم جاء مرة أخرى بسلى جزور بني فلان\" فذكر الحديث، وكان عقبة من المستهزئين أيضًا، وذكر محمد بن حبيب أنه من زنادقة قريش.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٢/ ٢٧٢، ٢٧٣. و\"البداية والنهاية\" ٣/ ٣٠٣.\n(^٢) \"المسند\" ١/ ٤١٧ وجاءت رواية الشك، عند البخاري (٣٨٥٤) كتاب: مناقب الأنصار، باب: ما لقي النبي - ﷺ - وأصحابه من المشركين بمكة، ومسلم (١٧٩٤) كتاب: الجهاد والسير، باب: ما لقي النبي - ﷺ - من أذى المشركين والمنافقين.\n(^٣) ورد بهامش (س) ما نصه: مضى كلام البكري أن عرق الظبية بفتح الظاء، قال: وغير ابن إسحاق يقوله بالضم.\n(^٤) انظر: \"معجم استعجم\" ٢/ ٦٨١. و\"معجم البلدان\" ٣/ ٧٦.","vol":"4","page":503},{"text":"الرابع عشر:\nقوله: (وَعَدَّ السَّابعَ فَلَمْ يَحْفَظْهُ) هذا من قول أبي (^١) إسحاق فيما ذكره القرطبي (^٢)، وقد ذكر البخاري في الصلاة: أنه عمارة بن الوليد بن أبي المغيرة (^٣)، وذكره البرقاني أيضًا وغيره، وكان من أجمل الناس، وله قصة طويلة مع النجاشي مشهورة في السيرة (^٤).\nالخامس عشر:\nقوله: (فَوَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ رَأَيْتُ الذِينَ عَدَّ رَسُولُ اللهِ - ﷺ - صَرْعَى فِي القَلِيبِ، قَلِيبِ بَدْرِ). أي: رأى أكثرهم؛ لأن عقبة بن أبي معيط لم يقتل ببدر، بل حمل منها أسيرًا، وقتل بعرق الظبية، كما سلف. وعمارة قصته مع النجاشي مشهورة، وأنه سحر فصار متوحشًا، وذلك بأرض الحبشة زمن عمر بن الخطاب، وروى ثابت، عن أنس، عن عمر: أنه - ﷺ - أراهم مصارع أهل بدر بالأمس فيقول: \"هذا مصرع فلان غدا إن شاء الله\" (^٥) قَالَ عمر: فوالذي بعثه بالحق ما أخطئوا الحدود التي حد رسول الله - ﷺ -، فجعلوا في بئر بعضهم على بعض (^٦). وفي رواية: أنه - ﷺ - ترك قتلى بدر ثلاثًا، ثم أتاهم فقام عليهم فناداهم (^٧). وفي رواية قتادة، عن أنس، عن أبي طلحة قَالَ:\n_________\n(^١) ورد بهامش (س) ما نصه: حذف أبي هو الصواب.\n(^٢) \"المفهم\" ٣/ ٦٥٣.\n(^٣) سيأتي برقم (٥٢٠) كتاب: الصلاة، باب: المرأة تطرح عن المصلي شيئًا من الأذى.\n(^٤) ذكره ابن إسحاق في \"سيرته\" ص ١٤٨، ١٤٩.\n(^٥) رواه مسلم (٢٨٧٣) كتاب: الجنة ونعيمها، باب: عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر، والتعوذ منه. والنسائي ٤/ ١٠٩.\n(^٦) مسلم (٢٨٧٣) كتاب: الجنة ونعيمها، باب: عرض مقعد الميت من الجنة …\n(^٧) السابق.","vol":"4","page":504},{"text":"لما كان يوم بدر، وظهر عليهم نبي الله، أمر ببضعة وعشرين رجلًا (^١)، -وفي رواية: بأربعة وعشرين رجلًا- من صناديد قريش، فألقوا في طوى من أطواء بدر (^٢).\nالسادس عشر:\nالقليب: البئر الذي لم تطو، فإذا طويت فهي الطوى، وذكر ابن سيده: أنها البئر ما كانت، قَالَ: وقيل: هي قبل أن تطوى. وقيل: هي العادية القديمة التي لا يعلم بها رب ولا حافر تكون بالبراري، تذكر وتؤنث. وقال ابن الأعرابي: القليب: ما كان فيه عين وإلا فلا، والجمع أقلبة وقلب، وقيل: قلب في لغة من أنث، وأقلِبة وقلُبِ جمعًا في لغة مَنْ ذَكَرَ (^٣).\nالسابع عشر:\nإلقاؤهم في القليب، كان تحقيًا لهم، ولئلا يتأذى الناس برائحتهم، وليس دفنًا فإن الحربي لا يجب دفنه بل يترك في الصحراء، إلا أن يتأذى منه.\nوفي \"سنن الدارقطني\" أن من سنته - ﷺ - في مغازيه إذا مر بجيفة إنسان أمر بدفنه، لا يسأل عنه مؤمنًا كان أو كافرًا (^٤)، فإلقاؤهم في القليب من هذا الباب، غير أنه كره أن يشق على أصحابه؛ لكثرة جيف الكفار أن\n_________\n(^١) رواه مسلم (٢٨٧٥) كتاب: الجنة ونعيمها، باب: عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر، والتعوذ منه. وأبو نعيم في \"دلائل النبوة\" ٢/ ٤٧٨ (٤١٢).\n(^٢) سيأتي برقم (٣٩٧٦) كتاب: المغازي، باب: قتل أبي جهل، ومسلم (٢٨٧٥) كتاب: الجنة ونعيمها، باب: عرض مقعد الميت من الجنة أو النار.\n(^٣) \"المحكم\" ٦/ ٢٦٠.\n(^٤) \"سنن الدارقطني\" ٤/ ١١٦ من حديث يعلى بن مرة.","vol":"4","page":505},{"text":"يأمرهم بدفنهم، فكان جرهم إليه أيسر عليهم.\nووافق أنها كان حفرها رجل من بني النار، اسمه بدر بن قريش بن الحارث بن مخلد بن النضر، من كنانة الذي سميت قريش به على أحد الأقوال، وكان فألًا مقدمًا لهم.\nالثامن عشر: في فوائده:\nالأولى: بركة دعوته - ﷺ - وأنها أجيبت فيمن دعا عليه وكيف لا؟!\nالثاني: أن من أوذي له أن يدعو على من آذاه، وحمله ابن بطال على ما إذا كان المؤذي كافرًا، قَالَ: فإن كان مسلمًا، فالأحسن أن لا يَدْعُوَ عليه؛ لقوله - ﷺ - لعائشة حين دعت على السارق: \"لا تُسَبِّخِي عنه بدعائك عليه\" (^١) ومعنى لا تسبخي: لا تخففي، والتسبيخ التخفيف\n_________\n(^١) رواه أبو داود (١٤٩٧)، وأحمد ٦/ ٤٥، وابن أبي شيبة في \"المصنف\" ٦/ ٧٥ (٢٩٥٦٨)، وابن راهويه في \"المسند\" (١٢٢٢) ٣/ ٦٣٩، والنسائي في \"الكبرى\" ٤/ ٣٢٧، والطبراني في \"الأوسط\" ٤/ ١٨٤ (٣٩٢٥)، وقد ضعفه الألباني في \"ضعيف أبي داود\" (٢٦٣) ثم أشار إلى ناشر الكتاب بنقله إلى \"الصحيح\" ولكنه فاته أن يفعل ذلك فأنظر تعليقه عليه في \"ضعيف أبي داود\" ١٠/ ٩٠. وصححه الألباني \"صحيح الترغيب\" (٢٤٦٨)، وقال في \"الصحيحة\" (٣٤١٣): لقد رمى ابن خزيمة وابن حبان (حبيب بن أبي ثابت) بالتدليس، وقال الحافظ في \"التقريب\": ثقة فقيه جليل، وكان كثير الإرسال والتدليس. اهـ\nقلت: ولم يعرج الحافظ الذهبي فيما بين أيدينا من كتبه التي ترجم له فيها على وصفه بالتدليس، مثل: \"تذكرة الحفاظ\"، \"سير أعلام النبلاء\"، \"تاريخ الإسلام\"، \"الكاشف\"، وغيرها، ولما أورده في \"الميزان\"؛ وصفه بقوله: من ثقات التابعين، وثقه ابن معين وجماعة، واحتج به كل من أفراد الصحاح لا تردد. اهـ ثم اعتذر عن إيراده فيه بقوله: ول ولا أن الدولابي وغيره ذكروه؛ لما ذكرته. اهـ\nفلعل إعراض الذهبي عن وصفه بالتدليس؛ لقلته في جملة ما روى من الأحاديث، فمثله مما يغض النظر عن عنعنته عند العلماء؛ إلا إذا ظهر أن في حديثه شيئًا =","vol":"4","page":506},{"text":"قاله صاحب \"العين\" (^١).\nالثالثة: وهي المقصودة من الباب أنه - ﷺ - كيف استمر في الصلاة مع وجود هذا الذي أُلقي عليه وتحزب العلماء للجواب عن ذَلِكَ على آراء:\nأحدها: أن هذا السلى لم يكن فيه نجاسة محققة، فهو كعضو من أعضائها، قَالَ القاضي عياض: السلى ليس بنجس؛ لأن الفرث ورطوبة البدن طاهران، والسلى من ذَلِكَ، وإنما النجس الدم، وهذا ماش على مذهب مالك ومن وافقه في أنَّ روث ما يؤكل لحمه طاهر (^٢).\nوهو ضعيف؛ لأمرين: أحدهما: أن هذا السلى يتضمن النجاسة من حيث إنه لا ينفك من الدم عادة، وقد روى البخاري في كتاب الصلاة: فيعمد إلى فرثها ودمها وسلاها فانبعث أشقى القوم وذكر الحديث (^٣).\nثانيهما: أنه ميتة؛ لأنه ذبحه عبدة الأوثان، فهو نجس، وكذا اللحم وجميع أجزاء هذا الجزور، وقد أجيب عن هذا بأنه كان قبل تحريم ذبيحة الوثنيين، كما كانت تجوز مناكحتهم، ثم حرمت بعد، حكاه الخطابي (^٤).\n_________\n= يستدعي رده من نكارة أو شذوذ أو مخالفة، أو على الأقل يقتضي التوقف عن تصحيح حديثه.\nولعل هذا هو السبب في أن ابن حبان وشيخه قد أخرجا له في صحيحهما بعض الأحاديث معنعنة، كالحديث الآتي بعد هذا وغيره، فانظر \"صحيح ابن حبان\" (٣٧٥، ٤٢٠)، و\"صحيح ابن خزيمة\" (٢٣ و١١٧٢ و١٦٨٤)، وهو السبب أيضًا في تحسين المنذري حديثه هذا كما تقدم. والله أعلم.\n(^١) \"العين\" ٤/ ٢٠٤ مادة: (سبخ).\n(^٢) \"إكمال المعلم\" ٦/ ١٦٦.\n(^٣) سيأتي برقم (٥٢٠) في الصلاة، باب: المرأة تطرح عن المصلي شيئًا من الأذى.\n(^٤) \"أعلام الحديث\" ١/ ٢٩١.","vol":"4","page":507},{"text":"ثانيها: أن هذا قبل ورود الأحكام، وأنه لم يكن تعبد بتحريمه إذ ذاك كالخمر، حكاه الخطابي (^١)، وهذا قد أسلفناه في أواخر غسل المني وفركه.\nثالثها: سلمنا نجاسته كما هو مذهب الشافعي وأبي حنيفة وآخرين، فإزالة النجاسة ليست واجبة، وقد قَالَ به أشهب والأوزاعي وجماعة من التابعين تنزلنا وسلمنا أيضًا، فقد فرَّق بين ابتداء الصلاة بها، فلا يجوز وبين طروئها على المصلي في نفس الصلاة فيطرحها عنه، وتصح صلاته، حكاه القرطبي (^٢) ومشهور مذهب مالك قطع طروئها للصلاة إذا لم يمكن طرحها بناء على أن إزالتها واجبة. وروى ابن وهب عن مالك أنه إذا أمكن طرح الثوب النجس في الصلاة يتمادى في صلاته ولا يقطعها (^٣)، وقد أسلفنا هذا في أول الباب عنه.\nرابعها: وهو ما ارتضاه النووي -﵀- أنه - ﷺ - لم يعلم ما وضع على ظهره، فاستمر في سجوده استصحابًا للطهارة، وما ندري هل كانت هذِه الصلاة فريضة، فتجب إعادتها على الصحيح عندنا، أم غيرها، فلا يجب؟ فإن وجبت الإعادة فالوقت موسع لها، وإن كان يبعد ألا يحس ما وضع على ظهره، ولئن أحس به فما تحقق نجاسته (^٤).\nقَالَ ابن بطال: ولا شك أن هذا كان بعد نزول قوله تعالى: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤]، لأن هذِه الآية أول -أي: من أول- ما نزل عليه\n_________\n(^١) السابق.\n(^٢) \"المفهم\" ٣/ ٦٥٣.\n(^٣) انظر: \"الذخيرة\" ١/ ١٩٤.\n(^٤) \"شرح مسلم\" ١٢/ ١٥١.","vol":"4","page":508},{"text":"من القرآن قبل كل صلاة، فريضة كانت أو نافلة، وتأولها جمهور السلف أنها في غير الثياب، وأن المراد بها طهارة القلب ونزاهة النفس عن الدناءة والآثام، قالوا: وقول ابن سيرين أنه أراد الثياب، شذوذ لم يقله غيره (^١).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٣٥٦.","vol":"4","page":509},{"text":"<span data-type='title' id=toc-376>٧٠ - باب البُزَاقِ وَالْمُخَاطِ وَنَحْوِهِ فِي الثَّوْبِ</span>\nقَالَ عُرْوَةُ، عَنِ المِسْوَرِ وَمَرْوَانَ: خَرَج النَّبِيُّ - ﷺ - زَمَنَ حُدَيْبِيَةَ. فَذَكَرَ الحَدِيثَ. وَمَا تَنَخَّمَ النَّبِيُّ - ﷺ - نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ، فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ. [انظر: ١٦٩٤، ١٦٩٥]\n\n٢٤١ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ حُمَيدٍ، عن أَنَسٍ قَالَ: بَزَقَ النَّبِيُّ - ﷺ - فِي ثَوْبِهِ. طَوَّلَهُ ابن أَبي مَرَيمَ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي حُمَيْدٌ قَالَ: سَمِعْتُ أَنَسًا، عَنِ النَّبيِّ - ﷺ -. [٤٠٥، ٤١٢، ٤١٧، ٥٣١، ٥٣٢، ١٢١٤ - مسلم: ٥٥١ - فتح:٣/ ٣٥١]\n(قَالَ عُرْوَةُ، عَنِ المِسْوَرِ وَمَرْوَانَ: خَرَجَ النَّبيُّ - ﷺ - زَمَنَ حُدَيْبِيَةَ. فَذَكَرَ الحَدِيثَ. وَمَا تَنَخَّمَ النَّبِيُّ - ﷺ - نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ، فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ) هذِه قطعة من حديث طويل ساقه البخاري بطوله في صلح الحديبية والشروط في الجهاد، عن عبد الله بن محمد، عن عبد الرزاق، عن معمر، عن الزهري، عن عروة به (^١).\nقال البخاري: حَدَّثنَا مُحَمَّدُ بْنُ يُوسُفَ، ثنَا سُفْيَانُ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: بَزَقَ النَّبيُّ - ﷺ - فِي ثَوْبِهِ.\nثم قال البخاري: طَوَّلَهُ ابن أَبِي مَرْيَمَ، أنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي حُمَيْدٌ: سَمِعْتُ أَنَسًا، عَنِ النَّبيِّ - ﷺ -.\nوهذا الحديث أخرجه البخاري في الصلاة من حديث زهير، عن حميد، عن أنس أن النبي - ﷺ - رأى نخامة في القبلة، وفيه: فأخذ\n_________\n(^١) سيأتي برقم (٢٧٣١ - ٢٧٣٢) كتاب: الشروط، باب: الشروط في الجهاد.","vol":"4","page":510},{"text":"طرف ردائه فبصق فيه، وردّ بعضه على بعض (^١).\nوأخرجه أبو داود في الطهارة من حديث حماد بن سلمة، عن حميد، ومن حديث حماد، عن ثابت، عن أبي نضرة، عن النبى - ﷺ -: أنه بزق في ثوبه، ثم مسح بعضه على بعض، وهذا مرسل (^٢).\nوقال الدارقطني عن يحيى القطان: كان حماد بن سلمة يقول: حديث حميد، عن أنس: أن النبي - ﷺ - بصق في ثوبه، وإنما رواه حميد، عن ثابت، عن أبي نضرة، قَالَ يحيى: ولم يقل شيئًا؛ لأن هذا قد رواه قتادة، عن أنس.\nقَالَ الدارقطني: والقول عندنا قول حماد بن سلمة، لأن الذي رواه عن قتادة، عن أنس غير هذا، وهو أنه - ﷺ - قَالَ: \"البزاق في المسجد خطيئة، وكفارتها دفنها\" (^٣).\nإذا تقرر لك؛ ذَلِكَ فالكلام على هذا الحديث من أوجه:\nأحدها:\nعروة (ع) السالف في الحديث الأول: هو ابن الزبير، الفقيه العالم الثبت المأمون، صائم الدهر، ومات وهو صائم، مات بعد التسعين (^٤).\nوالمِسْور (ع): هو ابن مخرمة بن نوفل بن أُهيب الزهري، صحابي صغير. مات سنة أربع وستين (^٥).\n_________\n(^١) سيأتي برقم (٤١٧) كتاب: الصلاة، باب: إذا بدره البزاق فليأخذ بطرف ثوبه.\n(^٢) \"سنن أبي داود\" (٣٨٩، ٣٩٠) ولفظه: وحك بعضه على بعض.\n(^٣) \"علل الدارقطني\" ١٢/ ٤٧، والحديث سيأتي برقم (٤١٥) كتاب: الصلاة، باب: كفارة البزاق في المسجد.\n(^٤) سبقت ترجمته في شرح حديث (١٦٠).\n(^٥) انظر ترجمته في: \"معرفة الصحابة\" لأبي نعيم ٥/ ٢٥٤٧ (٢٧١٨)، \"الاستيعاب\" =","vol":"4","page":511},{"text":"ومروان (خ، والأربعة) هو: ابن الحكم الأموي، ولد سنة اثنتين، ولم يصح له سماع وله عن عثمان وبُسْرة، دولته تسعة أشهر وأيام. مات سنة خمس وستين (^١).\nومحمد (ع) بن يوسف في السند الثاني هو الفريابي، فإن أبا نعيم رواه عن الطبراني، عن ابن أبي مريم، ثنا الفريابي، ثنا سفيان قَالَ: رواه -يعني: البخاري- عن الفريابي، وكذا صرح به خلف في \"أطرافه\".\nوسفيان هذا: هو ابن سعيد الثوري، كما صرح به الدارقطني (^٢)، فإنه لما ذكر رواة هذا الحديث قَالَ: رواه سفيان بن سعيد، عن حميد ولم يذكر ابن عيينة فيهم، والفريابي كثير الملازمة له أيضًا، ولما ذكر الجياني (^٣) وغيره، ما رواه محمد بن يوسف البَيْكَنْدِي عن ابن عيينة لم يذكروا هذا الحديث منها، وابن عيينة مقل في حميد، حتى إن البخاري لم يُخَرِّج له إلا حديثًا واحدًا، وهو حديث النواة في الصداق، فيما ذكره شيخنا قطب الدين في \"شرحه\" (^٤).\nوقال الإسماعيلي: رواه معاوية بن هشام، وعفيف بن سالم، وأيوب بن سعيد، وهؤلاء رووا عن الثوري.\nوحميد: هو الطويل (^٥)، وإن كان حُميد بن هلال في طبقته؛ لأن\n_________\n= ٣/ ٤٥٥ (٢٤٠٠)، \"أسد الغابة\" ٥/ ١٧٥ (٤٩١٩).\n(^١) انظر ترجمته في: \"معرفة الصحابة\" لأبي نعيم ٢٦٣٢/ ٥ (٢٨١٤)، و\"الاستيعاب\" ٣/ ٤٤٤ (٢٣٩٩)، و\"أسد الغابة\" ٥/ ١٤٤ (٤٨٤١).\n(^٢) \"العلل\" ١٢/ ٤٧.\n(^٣) انظر: \"تقييد المهمل\" ٢/ ٥٣٧ - ٥٣٨.\n(^٤) ورد بهامش الأصل: كذا ذكره الشيخ قطب الدين: (…) المزي لم يذكر في \"أطرافه\" سفيان (…) حميد، عن أنس في الحديث المشار إليه.\n(^٥) سلف في حديث (٤٩).","vol":"4","page":512},{"text":"السفيانين لم يرويا عن حميد بن هلال شيئًا.\nوابن أبي مريم (ع): هو سعيد بن الحكم بن محمد بن أبي مريم المصري الحافظ، روى عنه البخاري، وله \"موطأ\" رواه عن مالك، وهو ثقة. مات سنة أربع وعشرين ومائتين (^١).\nويحيى (ع) بن أيوب: هو الغافقي المصري مولى عمر بن الحكم بن مروان أبو العباس. مات سنة ثمان وستين ومائة، وفيه لين.\nقَالَ أبو حاتم: لا يحتج به. وقال النسائي: ليس بالقوي (^٢). وحديثه المطول قد ذكرنا أن البخاري أخرجه في الصلاة، ذكره في باب حك البزاق من المسجد (^٣).\nالوجه الثاني:\nالنُخَامة: ما يخرج من الفم، بخلاف النخاعة: فإنها ما تخرج من الحلق، كذا قاله النووي (^٤)، لكن في \"الصحاح\" و\"المجمل\":\n_________\n(^١) سبق حديث (١٠٣).\n(^٢) هو: يحيى بن أيوب الغافقي، أبو العباس المصري.\nقال أبو سعيد بن يونس: نسبوه في موالي عمر بن مروان بن الحكم، وقال النسائي في موضع آخر: ليس به بأس، وذكره ابن حبان في كتاب: \"الثقات\". قال عبد الله بن أحمد بن حنبل، عن أبيه: سيء الحفظ، وهو دون حيوة وسعيد بن أبي أيوب في الحديث. وقال إسحاق بن منصور، عن يحيى بن معين: صالح، وقال مرة: ثقة. قال ابن حجر: صدوق ربما أخطأ\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٢٦٠ (٢٩١٩)، \"معرفة الثقات\" ٢/ ٣٤٧ (١٩٦٢)، \"الجرح والتعديل\" ٩/ ١٢٧ (٥٤٢)، \"تهذيب الكمال\" ٣١/ ٢٣٣ (٦٧٩٢)، \"تقريب التهذيب\" (٧٥١١).\n(^٣) سيأتي برقم (٤٠٥) من طريق قتيبة، عن إسماعيل بن جعفر، عن حميد به.\n(^٤) \"صحيح مسلم بشرح النووي\" ٥/ ٣٨ - ٣٩.","vol":"4","page":513},{"text":"النخامة -بالضم- النخاعة (^١)، وفي \"المغيث\"، و\"المغرب\" للمطرزي: هي ما يخرج من الخيشوم (^٢). وفي \"المحكم\" لابن سيده: يقال: نخم الرجل نُخمًا ونَخمًا، وتنخم: دفع بشيء من صدره أو أنفه (^٣).\nوالبزاق: بالزاي والسين والصاد، والسين أضعفها، ولم يذكرها في \"المخصص\".\nالوجه الثالث: في فقه الباب:\nوهو دال على ما ترجم له من طهارة البُزاق والمخاط وهو [أمر مجمع عليه لا أعلم فيه اختلافا] (^٤)، إلا ما روي عن سلمان [الفارسي] (^٥) أنه جعله غير طاهر (^٦) وأن الحسن بن حيّ كرهه في الثوب، وذكر الطحاوي، عن الأوزاعي أنه كره أن يدخل سواكه في وضوئه.\nقُلْتُ: وذكر ابن أبي شيبة بإسناد صحيح عن النخعي، أنه ليس بطهور (^٧).\nوقال ابن حزم: لما عدد أقوالًا غريبة صحت عن بعض السلف يدعي قوم في خلافها الإجماع، صح عن سلمان الفارسي وإبراهيم النخعي أن اللعاب نجس إذا فارق الفم، ثم قَالَ: رويناه من طريق الثوري في حديثه المجموع (^٨).\n_________\n(^١) \"صحاح الجوهري\" ٥/ ٢٠٤٠، \"المجمل\" ص ٨٦١.\n(^٢) \"المجموع المغيث\" ٣/ ٢٧٦، \"المغرب\" ٢/ ٢٩٤.\n(^٣) \"المحكم\" ٥/ ١٣٧، مادة: (نخم).\n(^٤) ما بين المعقوفين طمس في الأصل، والمثبت من ابن بطال ١/ ٣٥٩.\n(^٥) كلمة غير واضحة بالأصل، والمثبت من ابن بطال.\n(^٦) \"رواه ابن أبي شيبة\" ١/ ١٢٩ (١٤٨٩).\n(^٧) \"مصنف ابن أبي شيبة\" ١/ ١٣٠ (١٤٩٠).\n(^٨) \"المحلى\" ١/ ١٣٩.","vol":"4","page":514},{"text":"قُلْتُ: وما ثبت عن الشارع من خلافهم هو المتبع، والحجة البالغة، فلا معنى لقول من خالف، وقد أمر الشارع المصلي أن يبزق عن يساره أو تحت قدمه، وبزق الشارع في طرف ردائه، ثم رد بعضه على بعض، وقال: \"أو تفعل هكذا\" (^١)، وهذا ظاهر في طهارته؛ لأنه لا يجوز أن يقوم المصلي على نجاسة، ولا أنْ يصلي وفي ثوبه نجاسة.\nوفيه أيضًا التبرك ببزاق الشارع ونخامته، وذلك وجوههم بها تبركًا وتوقيرًا له وتعظيما.\n_________\n(^١) سيأتي برقم (٤٠٥) كتاب: الصلاة، باب: حك البزاق باليد من المسجد.","vol":"4","page":515},{"text":"<span data-type='title' id=toc-377>٧١ - باب: لَا يَجُوزُ الوُضُوءُ بِالنَّبِيذِ وَلَا المُسْكِرِ</span>\nوَكَرِهَهُ الحَسَنُ وَأَبُو العَالِيَةِ. وَقَالَ عَطَاءٌ: التَّيَمُّمُ أَحَبُّ إِلَيَّ مِنَ الوُضُوءِ بِالنَّبِيذِ وَاللَّبَنِ. [فتح: ١/ ٣٥٣]\n\n٢٤٢ - حَدَّثَنَا علَيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدُّثَنَا الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"كُلُّ شَرَابٍ أَسْكَرَ فَهُوَ حَرَامٌ\". [٥٥٨٥، ٥٥٨٦ - مسلم: ٢٠٠١ - فتح: ١/ ٣٥٤]\nقال البخاري: وَكَرِهَهُ الحَسَنُ وَأَبُو العَاليَةِ. وَقَالَ عَطَاءٌ: التَّيَمُّمُ أَحَبُّ إِلَيَّ مِنَ الوُضُوءِ بِالنَّبِيذِ وَاللَّبَنِ.\nأما أثر الحسن فرواه عبد الرزاق في \"مصنفه\"، عن الثوري، عن إسماعيل بن مسلم -يعني: المكي- عن الحسن قَالَ: لا توضأ بلبن ولا نبيذ (^١).\nوأما أثر أبي العالية: وهو رفيع بن مهران فرواه ابن أبي شيبة، عن مروان بن معاوية، عن أبي خلدة، عنه أنه كره أن يغتسل بالنبيذ (^٢).\nورواه الدارقطني في \"سننه\" بإسناد جيد عن أبي خلدة، قُلْتُ لأبي العالية: رجل ليس عنده ماء وعنده نبيذ، يغتسل به من الجنابة؟ قَالَ: لا. فذكرت له ليلة الجن، فقال: أنْبِذَتُكُم هذِه الخبيثة، إنما كان زبيبًا (^٣).\nوذكر أبو جعفر الرازي، عن الربيع بن أنس، عن أبي العالية، قَالَ: ركبت في البحر مع أصحاب رسول الله - ﷺ -، ففني ماؤهم، فكرهوا الوضوء من ماء البحر، فتوضئوا بالنبيذ، وحكاه ابن حزم عن بعضهم\n_________\n(^١) المصنف\" له ١/ ١٧٩ (٦٩٤).\n(^٢) المصنف\" له ١/ ٣٢ (٢٦٦).\n(^٣) \"سنن الدارقطني\" ١/ ٧٨.","vol":"4","page":516},{"text":"ولم يسمه، قَالَ: وهو مخالف لفعل أصحابهم؛ لأنهم لا يجيزون الوضوء بالنبيذ مادام يوجد ماء البحر (^١)، وقال الداودي في \"شرحه\" في قول الحسن وأبي العالية، لو ذكرا أنه التيمم قالا بالتحريم، وما كان حرامًا فهو نجس.\nوعطاء -السالف- هو ابن أبي رباح.\nصرح به ابن حزم حيث قَالَ: لا يجوز الوضوء بغير الماء، وهذا قول مالك والشافعي وأحمد وداود وغيرهم، وقال به الحسن وعطاء بن أبي رباح والثوري وأبو يوسف وإسحاق وأبو ثور وغيرهم (^٢).\nوعن أبي حنيفة ثلاث روايات، حكاها عنه الرازي في \"أحكامه\" وأشهرها: يتوضأ به، ويشترط فيه النية، ولا يتيمم، قَالَ قاضي خان (^٣): هي قوله الأول، وبها قَالَ زفر.\nوالثانية: يتيمم ولا يتوضأ، رواها عنه جماعة، قال قاضي خان: وهي الصحيحة عنه وقوله الآخر والذي رجع إليها، وبها قال أبو يوسف وأكثر العلماء واختيار الطحاوي (^٤).\nوالثالثة: روي عنه الجمع بينهما، وهذا قول محمد، فقيل: استحبابًا، وقيل: وجوبًا.\n_________\n(^١) \"المحلى\" ١/ ٢٠٣ - ٢٠٤.\n(^٢) \"المحلى\" ١/ ٢٠٢.\n(^٣) هو العلامة شيخ الحنفية، أبو المحاسن حسن بن منصور بن محمود البخاري الحنفي، الأوزجندي، صاحب التصانيف. سمع من الإمام ظهير الدين الحسن بن علي بن عبد العزيز، وطائفة. روى عنه العلامة جمال الدين محمود بن أحمد الحصيري. انظر ترجمته في: \"سير أعلام النبلاء\" ٢١/ ٢٣١ (١١٧)، \"كشف الظنون\" ١/ ١٦٥، \"شذرات الذهب\" ٤/ ٣٠٨، \"معجم المؤلفين\" ١/ ٥٩٤.\n(^٤) \"شرح معاني الآثار\" ١/ ٩٦.","vol":"4","page":517},{"text":"وعنه رواية رابعة: في جوازه بالمطبوخ منه في السفر إذا عدم فيه الماء، وعن الأوزاعي الوضوء بكل نبيذ، وحكى الترمذي عن سفيان الوضوء بالنبيذ (^١).\nونقل ابن بطال إجماع العلماء على أنه لا يتوضأ به مع وجود الماء، لأنه ليس بماء، قال: فلما كان خارجًا من حكم المياه في حال وجود الماء كان خارجًا من حكمها في حال عدمه (^٢)، وقد سلف عن ابن حزم ذَلِكَ أيضًا.\nواستدل للرواية الأولى بحديث أبي فزارة، عن أبي زيد، عن عبد الله بن مسعود قَالَ: سألني النبي - ﷺ - ليلة الجن \"ما في إدواتك؟ \" قُلْتُ: نبيذ، قَالَ: \"ثمرة طيبة وماء طهور\" (^٣)\nوفي لفظ: \"فتوضأ به، وصلى الفجر\". رواه أبو داود والترمذي وابن ماجه. قَالَ الترمذي: إنما روي عن أبي زيد، عن عبد الله مرفوعًا. وأبو زيد رجل مجهول، لا يعرف له رواية غير هذا الحديث، هذا كلامه (^٤).\nوقد أعل بوجوه: أحدها: جهالة أبي زيد هذا، وتشكك شريك فيه، حيث قَالَ: أبو زيد أو زيد (^٥). قَالَ ابن أبي حاتم في \"علله\": سمعت أبا زرعة يقول: أبو زيد رجل مجهول (^٦).\n_________\n(^١) \"سنن الترمذي\" ١/ ١٤٨ عقب حديث (٨٨).\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٣٦١.\n(^٣) ورد بهامش (س) ما نصه: من خط الشيخ روي من حديث أبي أمامة أيضًا وهو غريب.\n(^٤) رواه أبو داود (٨٤)، والترمذي (٨٨)، وابن ماجه (٣٨٤)، وقال الألباني في \"ضعيف أبي داود\" (١١): ضعيف.\n(^٥) ورد بهامش (س) ما نصه: لعله يزيد.\n(^٦) \"علل ابن أبي حاتم\" ١/ ١٧ رقم (١٤).","vol":"4","page":518},{"text":"وذكر ذَلِكَ ابن عدي، عن البخاري، وزاد لا يعرف بصحبة ابن مسعود (^١)، وكذا نص على جهالته غير [واحد] (^٢) وإن قَالَ ابن العربي: إنه عمرو بن حريث، وعنه: راشد بن كيسان وأبو روق (^٣).\nوأما أبو فزارة الراوي عنه: فهو راشد بن كيسان (^٤)، روى عنه جماعة، وهو ثقة. وقيل: إنهما اثنان. وراوي هذا الحديث مجهول، ليس هو ابن كيسان. قَالَ أحمد: أبو فزارة راوي هذا الحديث رجل مجهول، وذكر البخاري أبا فزارة العبسي، راشد بن كيسان، وأبا فزارة العبسي غير مسمى، فجعلهما اثنين.\nورواه عن عبد الله جماعات غير أبي زيد متكلم في أكثرهم، ولقد أنصف الطحاوي الذاب عنهم، فقال في أول كتابه: إنما ذهب أبو حنيفة ومحمد إلى الوضوء بالنبيذ؛ اعتمادًا على حديث ابن مسعود (^٥)، ولا أصل له، ولا معنى لتطويل كتابي بشيء منه.\nالثاني: أن عبد الله ما شهد ليلة الجن، كما جاء في \"صحيح\"\n_________\n(^١) \"الكامل لابن عدي\" ٩/ ١٩٠ - ١٩١.\n(^٢) رطوبة بالأصل.\n(^٣) هكذا قال المصنف، والذي في \"عارضة الأحوذي\" ١/ ١٢٨: وقال غيره: أبو زيد مولى عمرو بن حريث، روى عنه راشد بن كيسان وأبو روق. اهـ قلت: فلعله في إحدى نسخه أو تصرف من محققه.\n(^٤) رجح ابن حجر في \"تهذيبه\" أنه راشد بن كيسان العبسي أبو فزارة الكوفي، وقال: وثقه ابن معين، والدارقطني، وقال ابن حبان: مستقيم الحديث إذا كان فوقه ودونه ثقة، فأما مثل أبي زيد مولى عمرو بن حُرَيث الذي لا يعرفه أهل العلم فلا.\nوفي \"علل الخلَّال\": قال أحمد: أبو فَزَارة في حديث عبد الله مجهول. وتعقبه ابن عبد الهادي فقال: هذا النقل عن أحمد غلط من بعض الرواة عنه، وكأنه اشتبه عليه أبو زيد بأبي فزارة. انظر: \"تهذيب التهذيب\" ١/ ٥٨٤.\n(^٥) \"شرح معاني الآثار\" ١/ ٩٥ (٦٠٧).","vol":"4","page":519},{"text":"مسلم \" (^١) من قول علقمة عنه، وإن كان شهد أولها واستوقفه وبعد عنه ثم عاد إليه.\nالثالث: أنه منسوخ على تقدير صحته؛ لأنه كان بمكة، ونزول آية التيمم بالمدينة، وفيه نظر.\nالرابع: أنه مخالف للأصول، فلا يحتج به عندهم.\nالخامس: أنهم شرطوا لصحة الوضوء به السفر، والشارع إنما كان في شعاب مكة، كما ثبت في \"صحيح مسلم\" (^٢).\nالسادس: أن المراد بالنبيذ: ما نبذت فيه تمرات، لتعذب، ولم يكن متغيرًا، وقد وصفه - ﷺ - بأنه طهور، ثم هذا إذا لم يشتد ولم يسكر، فإن اشتد حرم شربه، فكيف الوضوء به؟ كما صرح به في \"المبسوط\" عندهم، فإن كان مطبوخًا فالصحيح عندهم أنه لا يتوضأ به.\nوقال صاحب \"المفيد\": إذا ألقي فيه تمرات فحلا ولم يزل عنه اسم الماء وهو رقيق يجوز الوضوء به، بلا خلاف بين أصحابنا، ولا يجوز الاغتسال به، خلاف ما في \"المبسوط\" من جوازه، ووجه الأول أن الجنابة أغلظ الحدثين، والضرورة فيه دون الوضوء، فلا يقاس عليه.\nوقال الكرخي: المطبوخ أدنى طبخة يجوز الوضوء به، حلوًا كان أو مسكرًا، إلا عند محمد في المسكر.\nوقال أبو طاهر الدباس: لا يجوز، وصححه في \"المحيط\"، كمرق الباقلاء.\n_________\n(^١) كما جاء في حديث رقم (٤٥٠) من طريق علقمة عن عبد الله، قال: لم أكن ليلة الجن مع رسول الله - ﷺ - ووددت أني كنت معه.\n(^٢) انظر التخريج السابق.","vol":"4","page":520},{"text":"ثم قَالَ البخاري ﵀: حَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا سُفْيَانُ، ثَنَا الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"كُلُّ شَرَابٍ أَسْكَرَ فَهُوَ حَرَامٌ\".\nهذا حديث متفق على صحته، أخرجه البخاري هنا، وفي الأشربة (^١)، وأخرجه مسلم والأربعة هناك (^٢).\nوسفيان هذا هو ابن عيينة.\nوعلي هو ابن المديني.\nوأبو سلمة هو ابن عبد الرحمن بن عوف.\nووجه إيراد البخاري هذا الحديث هنا، أن المسكر واجب الاجتناب؛ لنجاسته، حرام استعماله في كل حال، ومن جملة ذَلِكَ الوضوء، وما يحرم شربه يحرم الوضوء به؛ لخروجه عن اسم الماء لغة وشرعًا، وكذلك النبيذ أيضًا غير المسكر هو في معنى المسكر من جهة أنه لا يقع عليه اسم الماء، ولو جاز أن يسمى النبيذ ماء؛ لأن فيه ماءً جاز أن يسمى الخل ماء لأن فيه ماء.\nوفيه أيضًا تصريح بتحريم جميع ما أسكر سواء أكان خمرًا أو نبيذًا، وأكثر العلماء على تسمية جميع الأنبذة خمرًا، لكن قَالَ أكثرهم: هو مجاز، وهو حقيقة في عصير العنب. وقال جماعة: هو حقيقة لظاهر الأحاديث الواردة في ذَلِكَ، وسيأتي إيضاح ذَلِكَ في كتاب الأشربة، إن قدر الله الوصول إليه، اللهم افعله.\n_________\n(^١) سيأتي برقم (٥٥٨٥) كتاب: الأشربة، باب: الخمر من العسل وهو: البتع.\n(^٢) مسلم (٢٠٠١) كتاب: الأشربة، باب: أن كل مسكر خمر وأن كل خمر حرام، وأبو داود (٣٦٨٢)، والترمذي (١٨٦٣)، والنسائي ٨/ ٢٩٨، وابن ماجه (٣٣٨٦).","vol":"4","page":521},{"text":"<span data-type='title' id=toc-378>٧٢ - باب غَسْلِ المَرْأَةِ (أَبَاهَا الدَّمَ عَنْ وَجْهِهِ)</span> (^١)\nوَقَالَ أَبُو العَاليَةِ: امْسَحُوا عَلَى رِجْلِي فَإِنَّهَا مَرِيضَةٌ.\n\n٢٤٣ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ أَبِي حَازِمٍ، سَمِعَ سَهْلَ بْنَ سَعْدِ السَّاعِدِيَّ، وَسَأَلهُ النَّاسُ -وَمَا بَيْنِي وَبَينَهُ أَحَدٌ -: بِأَيِّ شَيءٍ دُووِيَ جُرْحُ النَّبيِّ - ﷺ -؟ فَقَالَ: مَا بَقِيَ أَحَدٌ أَعْلَمُ بِهِ مِنِّي، كَانَ عَلِيٌّ يَجِيءُ بِتُرْسِهِ فِيهِ مَاءٌ، وَفَاطِمَةُ تَغسِلُ عَنْ وَجْهِهِ الدَّمَ، فَأُخِذَ حَصِيرٌ فَأُحْرِقَ، فَحُشِيَ بِهِ جُرْحُهُ. [٢٩٠٣، ٢٩١١، ٣٠٣٧، ٤٠٧٥، ٥٢٤٨، ٥٧٢٢ - مسلم: ١٧٩٠ - فتح: ١/ ٣٥٤]\nهذا رواه ابن أبي شيبة، عن أبي معاوية، عن عاصم، وداود، عن أبي العالية أنه اشتكى رجله فعصبها وتوضأ ومسح عليها، وقال: إنها مريضة (^٢). وينبغي أن يقرأ (مُسِحَ) بضم الميم؛ ليوافق ما رواه البخاري.\nثم قَالَ البخاري: حَدَّثنَا مُحَمَّدٌ، أنَا ابن عُيَيْنَةَ، عَنْ أَبِي حَازِمٍ، سَمِعَ سَهْلَ بْنَ سَعْدِ السَّاعِدِيَّ، وَسَأَلَهُ النَّاسُ -وَمَا بَيْنِي وَبَيْنَهُ أَحَدٌ-: بِأَيِّ شَيءٍ (دُووِيَ) (^٣) جُرْحُ النَّبِيِّ - ﷺ -؟ فَقَالَ: مَا بَقِيَ أَحَدٌ أَعْلَمُ بِهِ مِنِّي، كَانَ عَلِيٌّ يَجِيءُ بِتُرْسِهِ فِيهِ مَاءٌ، وَفَاطِمَةُ تَغْسِلُ عَنْ وَجْهِهِ الدَّمَ، فَأُخِذَ حَصِيرٌ فَأُحْرِقَ، فَحُشِيَ بِهِ جُرْحُهُ.\nوهذا الحديث أخرجه البخاري أيضًا في الجهاد والنكاح (^٤)، وأخرجه مسلم في المغازي (^٥).\n_________\n(^١) ورد بهامش الأصل: (وجه أبيها من الدم). وعلم عليها أنها نسخة.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١٢٥ - ١٢٦ (١٤٣٧).\n(^٣) كتبت في الأصل بواو واحدة والصواب أنها بواوين، على ما يأتي قريبا.\n(^٤) سيأتي برقم (٢٩٠٣) باب: المجن ومن يترس بترس صاحبه، (٥٢٤٨) باب: ﴿وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ﴾.\n(^٥) رواه مسلم (١٧٩٠) كتاب: الجهاد والسير، باب: غزوة أحد.","vol":"4","page":522},{"text":"ثم الكلام عليه من أوجهٍ:\nأحدها:\nمحمد هذا: هو ابن سلام البيكندي، كذا جاء في بعض نُسَخِهِ، ورواه ابن ماجه عن محمد بن الصباح وهشام بن عمار، عن سفيان (^١).\nورواه الإسماعيلي أيضًا عن محمد بن الصباح، عن سفيان به.\nوادعى ابن عساكر أن ابن ماجه رواه من حديث سفيان، عن أبي حازم، والذي في نسخة منه عن سفيان، عن عبد العزيز بن أبي حازم، عن أبيه، وأبو حازم بالحاء المهملة [والزاي] (^٢) المعجمة اسمه: سلمة بن دينار الأعرج، أحد الأعلام. مات بعد الثلاثين ومائة (^٣).\nوسهل بن سعد: هو الساعدي (الأنصاري) (^٤) مات سنة ثمان وثمانين، أو سنة إحدى وتسعين.\nثانيها:\n(دووي) بواوين، ووقع في بعض النسخ بواحدة، وتكون الأخرى محذوفة كما حذفت من داود.\nثالثها:\nقول سهل: (ما بقي أحد أعلم به مني). إنما قَالَ ذَلِكَ؛ لأن وفاته\n_________\n(^١) في المطبوع من \"سنن ابن ماجه\" (٣٤٦٤) حدثنا هشام بن عمار ومحمد بن الصَّباح قالا: حدثنا عبد العزيز بن أبي حازم، عن أبيه، عن سهل بن سعد. ولكنَّ المزي ذكر مكان عبد العزيز سفيانَ بنَ عيينة انظر: \"التحفة\" ٤/ ١٠٧ (٤٦٨٨).\n(^٢) ضربت عليه الرطوبة في الأصل، والسياق يقتضيها.\n(^٣) سلفت ترجمته في حديث (١٠٢).\n(^٤) ضربت عليه الرطوبة في الأصل، والمثبت من \"تهذيب الكمال\" ١٨/ ٤٤٠.","vol":"4","page":523},{"text":"تأخرت عن [الواقعة] (^١) فوق ثمانين سنة؛ لأنها كانت بأُحد، كما سيأتي، وهي في الثالثة؛ لأنه آخر من مات من الصحابة بالمدينة في قول ابن سعد (…) (^٢) وقال ابن الحذاء: بمصر. والترس: الجحفة.\nرابعها:\nهذِه الواقعة كانت بأحد، وزعم ابن سعد أن (عتبة) (^٣) بن أبي وقاص شج النبي - ﷺ - في وجهه وأصاب رباعيته، فكان سالم مولى أبي حذيفة يغسل عن رسول الله - ﷺ - الدم، والنبي - ﷺ - يقول: كيف يفلح قوم صنعوا هذا بنبيهم (^٤)، فأنزل الله تعالى: ﴿ليَس لَكَ مِنَ اَلْأَمْرِ شَئٌ﴾ الآية [آل عمران: ١٢٨] وساقه من حديث محمد بن حميد العبدي، ثنا معمر، عن قتادة، وزعم السهيلي أن عبد الله بن قميئة هو الذي جرح وجهه - ﷺ - (^٥).\nخامسها: في أحكامه:\nالأول: غسل الدم من الجسد، وهو إجماع.\nالثاني: جواز مباشرة المرأة أباها وذَوِي محارمها وإلطافها إياهم، ومداواة أمراضهم. قَالَ المهلب: ولذلك قَالَ أبو العالية لأهله: (امسحوا على رجلي فإنها مريضة) ولم يخص بعضهم دون بعض؛ بل عمهم جميعًا.\n_________\n(^١) ضربت عليه الرطوبة، ولعل المثبت الأنسب للسياق.\n(^٢) ضربت عليه الرطوبة.\n(^٣) ضربت عليه الرطوبة، والمثبت من \"طبقات ابن سعد\" ٢/ ٤٥.\n(^٤) انظر: \"طبقات ابن سعد\" ٢/ ٤٥.\n(^٥) ورد بهامش (س): (…). أبو الفتح اليعمري في (…) أن الذي توقى ذلك عنه - ﷺ - ثلاثة (…) وابن قميئة وعبد الله بن شهاب (…).","vol":"4","page":524},{"text":"الثالث: إباحة التداوي؛ لأنه - ﷺ - قد داوى جرحه بالحصير المحرق، وقد جاء في رواية أخرى، فلما رأت فاطمة أن الماء لا يزيد الدم إلا كثرة، أخذت قطعة من حصير فأحرقتها وألصقتها فاستمسك الدم، وكسرت رباعيته يومئذ، وجرح وجهه وكسرت البيضة على رأسه (^١).\n_________\n(^١) سيأتي برقم (٤٠٧٥) كتاب: المغازي، باب: ما أصاب النبي - ﷺ - من الجراح يوم أحد.","vol":"4","page":525},{"text":"<span data-type='title' id=toc-379>٧٣ - باب: السِّوَاكِ</span>\nوَقَالَ ابن عَبَّاسٍ: بِتُّ عِنْدَ النَّبىِّ - ﷺ - فَاسْتَنَّ.\n\n٢٤٤ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ غَيْلَانَ بْنِ جَرِيرٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِيهِ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - فَوَجَدْتُهُ يَسْتَنُّ بِسِوَاكِ بِيَدِهِ، يَقُولُ: \"أُعْ أُعْ\". وَالسِّوَاكُ فِي فِيهِ، كَأَنَّهُ يَتَهَوَّعُ. [مسلم: ٢٥٤ - فتح: ١/ ٣٥٥]\n\n٢٤٥ - حَدَّثَنَا عُثْمَانُ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيفَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَشُوصُ فَاهُ بِالسِّوَاكِ. [٨٨٩، ١١٣٦ - مسلم ٢٥٥ - فتح: ١/ ٣٥٦]\nهذا قطعة من حديث طويل في مبيته عند ميمونة، وقد سلف بعضه ويأتي أيضًا. ومعنى استن: استاك.\nثم قَالَ البخاري: حَدَّثنَا أَبُو النُّعْمَانِ، ثنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ غَيْلَانَ بْنِ جَرِيرٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، قَالَ: أَتَيْتُ النَّبيَّ - ﷺ - فَوَجَدْتُهُ يَسْتَنُّ بِسِوَاكِ بِيَدِهِ، يَقُولُ: \"أُعْ أُعْ\". وَالسِّوَاكُ فِي فِيهِ، كَأَنَّهُ يَتَهَوَّعُ.\nوالكلام عليه من أوجهٍ:\nأحدها:\nهذا الحديث أخرجه مسلم (^١) أيضًا، لكن قوله: \"أع أع\" إلى آخره من أفراد البخاري كما بينه الحميدي في \"جمعه\" (^٢)، وفي لفظ: دخلنا عليه نستحمله.\nثانيها:\nأبو النعمان (ع) هذا: هو محمد بن الفضل السدوسي عارم.\n_________\n(^١) مسلم (٢٥٤) كتاب: الطهارة، باب: السواك.\n(^٢) \"الجمع بين الصحيحين\" ١/ ٣٠٠.","vol":"4","page":526},{"text":"وغيلان بالمعجمة. وأبو بردة: هو ابن أبي موسى الفقيه قاضي الكوفة، اسمه الحارث أو عامر، من نبلاء العلماء. مات سنة أربع ومائة. ووالده عبد الله بن قيس الأشعري الأمير. مات سنة أربع وأربعين.\nثالثها:\nالضمير في: \"يقول\" عائد إلى رسول الله، ويبعد عوده إلى السواك؛ لأنه ليس له صوت يسمع، ولا قرينة حال تشعر به.\nرابعها:\n\"أُع أُع\" بضم الهمزة وفتحها وسكون العين المهملة، وفي النسائي وابن خزيمة وابن حبان \"عَأْعَأْ\" (^١) وفي \"صحيح الجوزقي\" \"إخ إخ\". -بكسر الهمزة وخاء معجمة- وفي \"سنن أبي داود\" \"أُه أُه\" (^٢) بهمزة مضمومة، وقيل: مفتوحة والهاء ساكنة، وكلها عبارة عن إبلاغ السواك إلى أقاصي الحلق.\nخامسها:\nقوله: (كَأَّنَّة يَتَهَوَّعُ). أي: يتقيأ. أي: له صوت كصوته.\nسادسها:\nفيه الاستياك على اللسان، وقد رواه أحمد في \"مسنده\" مصرحًا به (^٣). وفيه استياك الإمام بحضرة رعيته.\n_________\n(^١) \"سنن النسائي\" ١/ ٩، \"ابن خزيمة\" ١/ ٧٣ (١٤١)، \"ابن حبان\" ٥/ ٣٥٥ (١٠٧٣).\n(^٢) \"سنن أبي داود\" (٤٩).\n(^٣) ٤/ ٤١٧ عن أبي موسى - ﵁ - قال: دخلت على رسول الله - ﷺ - وهو يستاك، وهو واضع طرف السواك على لسانه يستن إلى فوق.","vol":"4","page":527},{"text":"ثم ذكر البخاري حديثًا ثالثًا فقال: حَدَّثنَا عُثْمَانُ بن أبي شيبة، حَدَّثنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ قَالَ: كَانَ النَّبِىُّ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَشُوصُ فَاهُ بِالسِّوَاكِ.\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في الصلاة في موضعين، وأخرجه مسلم أيضًا (^١) (^٢).\nثانيها:\nأبو وائل اسمه: شقيق بن سلمة. وحذيفة (ع) هو -بالذال المعجمة- ابن اليمان حِسْل الأشهلي صاحب السر. مات سنة ست وثلاثين.\nومنصور: هو ابن المعتمر الكوفي الإمام. وجرير: هو ابن عبد الحميد الضبي.\nثالثها:\n(كان)، هذِه دالة على الملازمة والاستمرار (^٣)، وظاهر قوله: (إذا قام من الليل). تعلق الحكم بمجرد القيام، ويحتمل أن المراد إذا قام من الليل للصلاة، ويؤيده رواية الصحيحين الأخرى: إذا قام ليتهجد (^٤).\n_________\n(^١) ورد بهامش الأصل ما نصه: من خط الشيخ: وأخرجه أبو داود والنسائي وابن ماجه هنا.\n(^٢) سيأتي برقم (٨٨٩) كتاب: الجمعة، باب: السواك يوم الجمعة، و(١١٣٦) كتاب: أبواب التهجد، باب: طول القيام في صلاة الليل، ورواه مسلم (٢٥٥) كتاب: الطهارة، باب: السواك.\n(^٣) ورد بهامش (س): إن كان لا يدل على التكرار ولا المداومة.\n(^٤) سيأتي رقم (١١٣٦) كتاب: التهجد، باب: طول القيام في صلاة الليل، ورواه مسلم (٢٥٥) كتاب: الطهارة، باب: السواك.","vol":"4","page":528},{"text":"و(من) هنا بمعنى (في) وهو نظير قوله تعالى: ﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ [الجمعة: ٩] أي: فيه.\nرابعها:\n(يَشُوصُ) -بفتح أوله وضم ثانيه، وهو بشين معجمة، وفي آخره صادٌ مهملة- وتحصل لي في تفسيره خمسة أقوال متقاربة: الغسل والتنقية والدلك والحك وأنه بالأصبع، وأنه يغني عن السواك لكن يرده قوله في الحديث: بالسواك. والثالث: أقواها.\nخامسها:\nفيه استحباب السواك عند القيام من النوم، وفي معناه: كل حال يتغير فيه الفم، وهو أحد الحالات المتأكد فيها، وحاصل ما ذكره البخاري -﵀- أن السواك سنة متأكدة؛ لإقباله - ﵇ - عليه ليلًا ونهارًا، وقام الإجماع على كونه مندوبًا حتى قَالَ الأوزاعي: هو شطر الوضوء (^١). وما نقل عن أهل الظاهر من وجوبه غير صحيح، وكذا ما نقل عن إسحاق من بطلان الصلاة عند عمد الترك أيضًا. نعم، قَالَ ابن حزم: إنه يوم الجمعة فرض لازم (^٢).\n_________\n(^١) روى ذلك ابن أبي شيبة مرسلًا ١/ ١٥٦ - ١٥٧ (١٨٠٣) عن وكيع، عن الأوزاعي عن حسان بن عطية قال: قال رسول الله - ﷺ -: \"الوضوء شطر الإيمان والسوك شطر الوضوء .. \". وذكره الذهبي في \"اللسان\" ٤/ ٣٢٠ في ترجمة عبد الرحمن بن يحيى العذري، وقال: ذكره الأزدي فقال: متروك لا يحتج بحديثه، رَوى عن الأوزاعي عن حسان بن عطية، عن شداد بن أوس رفعه: \"الوضوء شطر الإيمان، والسوك شطر الوضوء\" وهي زيادة منكرة. وضعفه الألباني في \"الضعيفة\" (٤٧٦٢).\n(^٢) \"المحلى\" ٢/ ٩.","vol":"4","page":529},{"text":"<span data-type='title' id=toc-380>٧٤ - باب دَفعِ السِّوَاكِ إِلَى الأَكْبِرَ</span>\n٢٤٦ - وَقَالَ عَفَّانُ: حَدَّثَنَا صَخْرُ بْنُ جُوَيْرِيةَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"أَرَانِي أَتَسَوَّكُ بِسِوَاك، فَجَاءَنِي رَجُلَانِ أَحَدُهُمَا أَكْبَرُ مِنَ الآخَرِ فَنَاوَلْتُ السِّوَاكَ الأَصْغَرَ مِنْهُمَا، فَقِيلَ لِي: كَبِّرْ. فَدَفَعْتُهُ إِلَى أَكبَرُ مِنْهُمَا\". قَالَ أَبُو عَبْدِ اللهِ: اخْتَصَرَهُ نُعَيْمٌ، عَنِ ابن الُمبَارَكِ، عَنْ أُسَامَةَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ.\n[مسلم: ٢٢٧١، ٣٠٠٣ - فتح: ١/ ٣٥٦]\nوَقَالَ عَفَّانُ: حَدَّثنَا صَخْرُ بْنُ جُوَيْرِيَةَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"أَرَانِي أَتَسَوَّكُ بِسِوَاكٍ، فَجَاءَنِي رَجُلَانِ أَحَدُهُمَا أَكْبَرُ مِنَ الآخَرِ فَنَاوَلْتُ السِّوَاكَ الأَصْغَرَ مِنْهُمَا، فَقِيلَ لِي: كَبِّرْ. فَدَفَعْتُهُ إِلَى الأَكْبَرِ مِنْهُمَا\". قَالَ أَبُو عَبْدِ الله: اخْتَصَرَهُ نُعَيْمٌ، عَنِ ابن المُبَارَكِ، عَنْ أسَامَةَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ.\nأما حديث عفان فعلقه البخاري هنا (^١)، وأخرجه مسلم في الرؤيا في آخر الكتاب (^٢) عن نصر بن علي، عن أبيه، عن صخر (^٣)، وأخرجه الإسماعيلي من حديث وهب بن جرير، وشعيب بن حرب، قالا: ثنا صخر به. وأخرجه أبو نعيم، عن أبي أحمد، موسى بن العباس الجويني، ثنا محمد بن يحيى، ثنا عفان. وثنا أبو إسحاق بن حمزة،\n_________\n(^١) ورد بهامش الأصل ما نصه: اعلم أن ما عزاه البخاري إلى بعض شيوخه بصيغة الجزم، كقوله: قال: فلان، وزاد فلان ونحو ذلك، فليس حكمه حكم التعليق غير شيوخ شيوخه ومن فوقهم، بل حكمه حكم الإسناد المصرح به، وحكمه الاتصال بشرط ثبوت اللقاء والسماع.\n(^٢) ورد بهامش الأصل ما نصه: حاشية: في الأطراف في الرؤيا في آخر الكتاب.\n(^٣) مسلم (٢٢٧١) باب: رؤيا النبي - ﷺ -، و(٣٠٠٣) كتاب: الزهد، والرقائق، باب: مناولة الأكبر.","vol":"4","page":530},{"text":"ثنا عبد الله قَحْطبة، ثنا نصر بن علي، ثنا أبي، قالا: ثنا صخر به.\nوأما حديث نعيم فرواه الإسماعيلي عن القاسم بن زكريا، ثنا الحسن بن عيسى، ثنا ابن المبارك ولفظه: كان - ﷺ - يستن، فأعطاه أكبر القوم، وقال: \"أمرني جبريل أن أكبر\" قَالَ: وحَدَّثنَا الحسن، ثنا حبان، أنا ابن المبارك، وفيه قَالَ: \"إن جبريل أمرني أن أدفع إلى أكبرهم\".\nإذا عرفت ذَلِكَ؛ فعفان (ع) وهو: ابن مسلم الصفار، شيخ البخاري في الأصول، وهو حافظ من حكام الجرح والتعديل، مات سنة عشرين ومائتين (^١).\nونعيم (خ قرنه. د. ت. ق): هو ابن حماد الخزاعي الحافظ الأعور، ذو التصانيف، قرنه البخاري بغيره، وهو مختلف فيه، امتحن وقيد فمات بسامراء (^٢) محبوسًا سنة تسع وعشرين ومائتين (^٣).\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٩٨، \"التاريخ الكبير\" ٧/ ٧٢ (٣٣١)، \"الجرح والتعديل\" ٧/ ٣٠ (١٦٥)، \"تهذيب الكمال\" ٢٠/ ١٦٠ (٣٩٦٤).\n(^٢) سامراء: مدينة كانت بين بغداد وتكريت على شرقي دجلة وقد خربت. انظر: \"معجم البلدان\" ٣/ ١٧٣.\n(^٣) هو نُعيم بن حَمَّاد بن معاوية بن الحارث بن همام بن سلمة بن مالك الخزاعي، أبو عبد الله المرْوَزي الفارِض الأعور، سكن مصر. رأى الحسين بن واقد.\nقال الحسن الميموني، عن أحمد بن حنبل: أول من عرفناه يكتب المسند نعيم بن حماد. وقال الحافظ أبو بكر الخطيب: يُقال: إن أول من جمع المُسند وصنفه نعيم بن حماد. وقال أحمد بن حنبل عن نعيم بن حماد: لقد كان من الثقات.\nوقال أحمد بن ثابت أبو يحيى، قال: سمعت أحمد بن حنبل، ويحيى بن معين يقولان: نعيم بن حماد معروف بالطلب، ثم ذمه يحيى، فقال: إنه يروي عن غير الثقات. وقال صاحب \"التقريب\": صدوق يخطئ كثيرًا، فقيه عارف بالفرائض، من العاشرة، مات سنة ثمان وعشرين على الصحيح، وقد تتبع ابن عدي ما أخطأ =","vol":"4","page":531},{"text":"وصخر (خ. م. د. س. ق) بن جويرية تابعي (^١).\nوالحديث ظاهر لما ترجم له، وهو تقديم ذوي السن في السواك، وكذا ينبغي تقديم ذوي السن في الطعام والشراب والكلام والمشي والكتاب، وكل منزلة قياسًا على السواك، واستدلالًا من قوله - ﷺ - لحويصة ومحيصة \"كبر كبر\" (^٢) يريد ليتكلم الأكبر، وهذا من باب أدب الإسلام.\nوقال المهلب: تقديم ذوي السن أولى في كل شيء، ما لم يترتب القوم في الجلوس، فإذا ترتبوا فالسنة تقديم الأيمن فالأيمن، من الرئيس أو العالم على ما جاء في حديث شرب اللبن.\nوفيه أيضًا: فضل السواك.\n_________\n= فيه، وقال: باقي حديثه مستقيم. انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٥١٩، و\"الجرح والتعديل\" ٨/ ٤٦٣ (٢١٢٥)، و\"تهذيب الكمال\" ٢٩/ ٤٦٦ (٦٤٥١)، و\"تقريب التهذيب\" (٧١٦٦).\n(^١) هو صخر بن جويرية البصري، أبو نافع مولى بني تميم، ويقال: مولى بني هلال بن عامر.\nقال عبد الله بن أحمد بن حنبل: سمعت أبي يقول: صخر بن جويرية شيخ ثقة ثقة.\nوقال أبو بكر بن أبي خيثمة، عن يحيى بن معين: صالح. وقال غيره عن يحيى: ذهب كتابه، فبعث إليه من المدينة. وقال محمد بن سعد، عن عمرو بن عاصم: كان مولى لبني تميم، وكان ثقة ثبتًا.\nوقال أيضًا عن عفان بن مسلم: كان صخر بن جويرية أثبت في الحديث، وقال أبو زرعة، وأبو حاتم: لا بأس به. وقال أبو داود: تُكُلِّم فيه، وقال النسائي: ليس به بأس، وذكره ابن حبان في كتاب \"الثقات\" ٦/ ٤٧٣.\nوانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٧٥، \"التاريخ الكبير\" ٤/ ٣١٢ (٢٩٥١)، \"تهذيب الكمال\" ١٣/ ١١٦ (٢٨٥٤)، \"تقريب التهذيب\" (٢٩٠٤).\n(^٢) سيأتي برقم (٣١٧٣) كتاب: الجزية والموادعة، باب: الموادعة ..","vol":"4","page":532},{"text":"<span data-type='title' id=toc-381>٧٥ - باب فَضْلِ مَنْ بَاتَ عَلَى الوُضُوءِ</span>\n٢٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: قَالَ النَّبِىُّ - ﷺ -: \"إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلَاةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ، ثُمَّ قُلِ: اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَألجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ، اللَّهُمَّ آمنْتُ بِكِتَابِكَ الذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الذِي أَرْسَلْتَ. فَإِنْ مُتَّ مِنْ لَيْلَتِكَ فَأَنْتَ عَلَى الفِطْرَةِ، وَاجْعَلْهُنَّ آخِرَ مَا تتَكَلَّمُ بِهِ\". قَالَ: فَرَدَّدْتُهَا عَلَى النَّبيِّ - ﷺ - فَلَمَّا بَلَغْتُ: \"اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الذِي أَنْزَلْتَ\". قُلْتُ: وَرَسُولِكَ. قَالَ: \"لَا، وَنَبيِّكَ الذِي أَرْسَلْتَ\". [٦٣١١، ٦٣١٣، ٦٣١٥، ٧٤٨٨ - مسلم: ٢٧١٠ - فتح: ١/ ٣٧٥]\nحَدثنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أنا عَبْدُ اللهِ، أنا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنِ البَرَاءِ بْنِ عَازِب قَالَ النَّبيُّ - ﷺ -: إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلَاةِ، ثُمَّ اضْطَجًعْ عَلَى شِقِّكَ الأَيْمَنِ، ثُمَّ قُلِ: اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ .. \" الحديث.\nالكلام عليه من وجوه.\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الدعوات (^١)، ومسلم (^٢) هناك، والترمذي (^٣) فيه، وقال: لا نعلم في شيء من الروايات ذكر الوضوء إلا في هذا الحديث، وأبو داود (^٤) في الأدب، والنسائي في\n_________\n(^١) سيأتي برقم (٦٣١١) باب: إذا بات طاهرًا.\n(^٢) رواه مسلم (٢٧١٠) كتاب: الذكر والدعاء، باب: ما يقول عند النوم وأخذ المضجع.\n(^٣) الترمذي (٣٥٧٤).\n(^٤) أبو داود (٥٠٤٦).","vol":"4","page":533},{"text":"\"اليوم والليلة\" (^١).\nثانيها:\nعبد الله: هو ابن المبارك (^٢) ومحمد بن مقاتل (^٣): هو المروزي الثقة. مات سنة ست وعشرين ومائتين، ومات بعده محمد بن مقاتل العباداني بعشر سنين، ومحمد بن مقاتل الفقيه الرازي بعشرين.\nوسفيان: هو الثوري، كما صرح به أبو العباس أحمد بن ثابت الطَرقي، وإن كان ابن عيينة روى عن منصور، وعنه ابن المبارك؛ لاشتهار الثوري بمنصور، وهو أثبت الناس فيه.\nومنصور: هو ابن المعتمر. وسعد (^٤): سلمي تابعي ثقة. وعُبيدة بضم العين، وليس في الستة سعد بن عبيدة سواه.\n_________\n(^١) النسائي في \"الكبرى\" ٦/ ١٩٥ (١٠٦١٨).\n(^٢) سبق في حديث (٦).\n(^٣) محمد بن مقاتل المَرْوَزيَّ، أبو الحسن الكسائي، لقبه رُخ، سكن بغداد، وانتقل بأَخَرَة إلى مكة فجاور بها حتى مات.\nقال أبو حاتم: صدوق، وقال أبو بكر الخطيب: كان ثقة. وذكره ابن حبان في كتاب: \"الثقات\" وقال: كان مُتْقِنًا. قال البخاري: مات سنة ست وعشرين ومائتين في آخرها. انظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٤٢ (٧٦٧). و\"الجرح والتعديل\" ٨/ ١٠٥ (٤٤٨). و\"الثقات\" ٩/ ٨١. و\"تهذيب الكمال\" ٢٦/ ٤٩١ (٥٦٢٦)\n(^٤) سعد بن عُبيدة السُّلَمِيّ، أبو حمزة الكوفي، ختن أبي عبد الرحمن السلمي على ابنته. قال إسحاق بن منصور، عن يحيى بن معين: ثقة. وكذلك قال النسائي. وقال أبو حاتم: يكتب حديثه، كان يرى رأي الخوارج ثم تركه.\nذكره ابن حبان في كتاب \"الثقات\".\nروى له أبو داود والترمذي والنسائي هذا الحديث الواحد. وانظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٢٩٨، \"التاريخ الكبير\" ٤/ ٦٠ (١٩٦٢)، \"الجرح والتعديل\" ٤/ ٨٩ (٣٨٨)، \"تهذيب الكمال\" ١٠/ ٢٩٠ (٢٢٢٠)","vol":"4","page":534},{"text":"وخالف إبراهيم بن طهمان أصحاب منصور، فأدخل بين منصور وسعد الحكم بن عتيبة. وانفرد الفريابي بإدخال الأعمش بين الثوري ومنصور.\nثالثها:\nمعنى: (\"إِذَا أَتَيْتَ مَضْجَعَكَ\") أردت النوم، وهو بفتح الجيم، وعن القرطبي كسرها أيضًا كالمطلع وهو موضع الضجع.\nرابعها:\nقوله: (\"فَتَوَضَّأْ\") هو للندب؛ لأن النوم وفاة، وربما يكون موتًا، فقد تقبض روحه في نومه، فيكون ختم عمله بالوضوء، فينبغي أن يحافظ على ذَلِكَ ولا يفوته.\nوفيه سر آخر، وهو أنه أصدق لرؤياه، وأبعد من لعب الشيطان به في منامه وترويعه إياه، وما أحسن هذِه الخاتمة والدعاء عقبها الذي هو أفضل الأعمال؛ ولذلك كان ابن عمر يجعل آخر عمله الوضوء والدعاء، فإذا تكلم بعد ذَلِكَ استأنفها ثم ينام على ذَلِكَ، اقتداء بالشارع في قوله: \"واجعلهن آخر ما تكلم به\".\nفرع: هذا الوضوء يتأكد في حق الجنب أيضًا عند نومه، ولعله ينشط للغسل، وفي \"سنن أبي داود\" من حديث أبي ظَبْيَة، عن معاذ مرفوعًا: \"ما من مسلم يبيت على ذكرٍ (طاهرًا) (^١)، فيتعار من الليل، فيسأل الله خيرًا من الدنيا والآخرة إلا أعطاه إياه\" (^٢).\n_________\n(^١) وقع في الأصل: طهارة، والمثبت من \"سنن أبي داود\".\n(^٢) \"سنن أبي داود\" (٥٠٤٢)، والحديث صححه الألباني في \"صحيح الجامع الصغير\" (٥٧٥٤).","vol":"4","page":535},{"text":"خامسها:\nقوله: (\"ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ\") هذا أيضًا من سنن النوم، وقد كان - ﷺ - يحب التيامن، ولأن النوم بمنزلة الموت، فِيستعد له بالهيئة التي يكون عليها في قبره. وقيل الحكمة فيه: أن يتعلق القلب على الجانب الأيمن، فلا يثقل النوم، فيكون أسرع إلى الانتباه.\nقَالَ ابن الجوزي: وهذا هو المصلحة في النوم عند الأطباء أيضًا، فإنهم يقولون: ينبغي أن يضطجع على الجانب الأيمن ساعة، ثم ينقلب إلى الأيسر فينام، فإن النوم على اليمين سبب انحدار الطعام؛ لأن قصبة المعدة تقتضي ذَلِكَ، والنوم عَلَى اليسار يهضم، لاشتمال الكبد على المعدة.\nسادسها:\nقوله: (\"اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ\") جاء في رواية أخرى: \"أسلمت نفسي إليك\" (^١) والوجه والنفس هنا بمعنى الذات كلها، كما نقله النووي عن العلماء (^٢).\nوقال ابن الجوزي: يحتمل أن يراد به الوجه حقيقة، ويحتمل أن يراد به القصد، فكأنه يقول قصدتك في طلب سلامي. وقال القرطبي: قيل: إن معنى الوجه: القصد والعمل الصالح (^٣)، ولذلك جاء في رواية: \"أسلمت نفسي إليك، ووجهت وجهي إليك\" (^٤) فجمع بينهما، فدل على تغايرهما.\n_________\n(^١) سيأتي برقم (٦٣١١).\n(^٢) انظر: \"صحيح مسلم بشرح النووي\" ١٧/ ٣.\n(^٣) \"المفهم\" ٧/ ٣٨.\n(^٤) سيأتي برقم (٦٣١٥) في الدعوات، باب: النوم على الشق الأيمن، ورواه مسلم (٢٧١٠) (٥٧) كتاب: الذكر والدعاء، باب: ما يقول عند النوم وأخذ المضجع.","vol":"4","page":536},{"text":"ومعنى أسلمت: سلمت واستسلمت، أي: سلمتها لك إذ لا قدرة ولا تدبير بجلب نفع ولا دفع ضر، فأمرها مُسَلَّم إليك تفعل فيها ما تريد واستسلمت لما نفعل، فلا اعتراض عليك فيه.\nسابعها:\nقوله: (\"وَفَوَّضْتُ أَمْرِي إِلَيْكَ\") أي: رددت أمري إليك، وبرئت من الحول والقوة إلا بك، فاكفني همه وتولَّ إصلاحه.\nوقوله: (\"وَأَلْجَاْتُ ظَهْرِي إِلَيْكَ\") أي: أسندته وأملته، يقال: لجأ فلان إلى كذا: مال إليه، فمن استند إلى شيء قوي إليك واستعان، وأنت الملجأ والمستعان.\nثامنها:\nقوله: (\"رَغْبَةً وَرَهْبَةً\") أي: رغبة في رفدك وثوابك، وخوفًا منك ومن أليم عقابك، وأسقط من الرهبة لفظة منك وأعمل لفظة الرغبة بقوله: \"إليك\" على عادة العرب في أشعارهم.\nوزججن الحواجب والعيونا\nوالعيون لا تزجج، ولكنه لما جمعهما في النظم حمل أحدهما على حكم الآخر في اللفظ، نبه عليه ابن الجوزي.\nتاسعها:\n\"لَا مَلْجَأ\" هو مهموز من ألجأت \"وَلَا مَنْجَا\" هو غير مهموز من النجاة. و\"كتابك\" هنا القرآن، وقَالَ الداودي في \"شرحه\": المراد كتبه كلها. \"وبنبيك\": هو محمد - ﷺ -. والفطرة: دين الإسلام، كما في الحديث \"من كان آخر كلامه لا إله إلا الله دخل الجنة\" (^١).\n_________\n(^١) رواه أبو داود (١٦١٦) وأحمد ٥/ ٢٣٣. والحاكم ١/ ٣٥١ وقال: هذا حديث =","vol":"4","page":537},{"text":"قَالَ القرطبي: كذا قاله الشيوخ في هذا الحديث. وفيه نظر؛ لأنه إذا كان قائل هذِه الكلمات المقتضية للمعاني التي ذكرناها من التوحيد والتسليم والرضى إلى أن يموت على الفطرة، كما تقول: من مات وآخر كلامه: لا إله إلا الله على الفطرة وإن لم يخطر له شيء من تلك الأمور، فأين فائدة تلك الكلمات والمقامات الشريفة، ثم أجاب بأن كلًّا منهما وإن مات على الفطرة، فبين الفطرتين ما بين الحالتين، ففطرة الطائفة الأولى، فطرة المقربين، وفطرة الثانية فطرة أصحاب اليمين (^١).\nعاشرها:\nقوله: (فَلَمَّا بَلَغْتُ: \"آمَنْتُ بِكِتَابِكَ الذِي أَنْزَلْتَ\". قُلْتُ: وَرَسُولِكَ. قَالَ: \"لَا، وَنَبِيِّكَ\").\nفيه دلالة لمن لم يجوز الحديث بالمعنى، وهو الصحيح من مذهب مالك، ولا شك في أن لفظة النبوة من النبأ وهو: الخبر. فالنبوة أعم والرسالة أخص؛ لأنها أمر زائد عليها، فلما اجتمعا في الشارع أراد أن يجمع بينهما في اللفظ؛ حتى يفهم منه موضوع كل واحد، وليخرج عما يُشبه تكرارًا بغير فائدة؛ لأنه إذا قَالَ: ورسولك الذي أرسلت. فالرسالة فهمت من الأول، فالثانى كالحشو، بخلاف ما إذا قَالَ: ونبيك الذي أرسلت، وأيضًا فالملائكة يطلق عليهم اسم الرسل، قَالَ تعالى: ﴿اللهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ﴾\n_________\n= صحيح الإسناد ولم يخرجاه ووافقه الذهبي، عن معاذ بن جبل - ﵁ -. والحديث حسنه الألباني في \"الإرواء\" (٦٨٧).\n(^١) \"المفهم\" ٧/ ٣٩.","vol":"4","page":538},{"text":"[الحج: ٧٥] فإذا قَالَ ذَلِكَ زال ذَلِكَ اللبس، فالمراد هنا التصديق بالنبي - ﷺ - الذي جاء بالكتاب، وإن كان غيره من رسل الله أيضًا واجب الإيمان بهم.\nآخر الوضوء ومتعلقاته بحمد الله ومنِّه.","vol":"4","page":539},{"text":"٥\n\nكِتابُ الغُسْلِ","vol":"4","page":541},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-382>٥ - كِتابُ الغُسْلِ</span>\nوقول الله تعالى: ﴿وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ مَا يُرِيدُ اللهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ﴾ [المائدة: ٦]\nوَقَولِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّى تَغْتَسِلُوا وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا (٤٣)﴾ [النساء: ٤٣]","vol":"4","page":543},{"text":"هو بالفتح؛ لأنه المصدر، أما الضم فالماء، والكسر فما يغسل به من خطمي ونحوه. وأما صاحب \"المحكم\" فقال: غَسلَ الشيءَ يَغسلُه غَسْلًا وغُسْلًا. وقيل: الغَسل المصدر، والغسل الاسم (^١).\nثم استفتح البخاري ﵀ الباب بقوله: ﴿وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا﴾ وقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ﴾\nومناسبتهما ظاهرة للباب؛ إذ فيهما الغسل من الجنابة مع زيادات.\nواللمس في الآيتين عند الشافعي التقاء البشرتين (^٢)، وعند غيره الجماع. وقرئ في السبعة: (لمستم) بغير ألف، وهي قراءة الأخوين (^٣)، ولامستم قراءة الباقين (^٤).\n_________\n(^١) \"المحكم\" ٥/ ٢٥٦.\n(^٢) انظر: \"الحاوي\" ١/ ٨٤، \"أحكام القرآن\" للشافعي ١/ ٤٦.\n(^٣) هما حمزة والكسائي.\n(^٤) انظر: \"الحجة للقراء السبعة\" ٣/ ١٦٣ - ١٦٤، \"الكشف عن وجوه القراءات السبع\" ١/ ٣٩١ - ٣٩٢.","vol":"4","page":544},{"text":"<span data-type='title' id=toc-383>١ - باب الوُضُوءِ قَبْلَ الغُسْلِ</span>\n٢٤٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامٍ، عن أَبِيهِ، عَنْ عَائِشَةَ -زَوْجِ النَّبيَّ - ﷺ - أَنَّ النَّبيَّ - ﷺ - كَانَ إِذَا اغْتَسَلَ مِنَ الَجنَابَةِ بَدَأَ فَغَسَلَ يَدَيْهِ، ثُمَّ يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَّلَاةِ، ثُمُّ يُدْخِلُ أَصَابِعَهُ فِي الَماءِ، فَيُخَلِّلُ بِهَا أُصُولَ شَعَرِهِ، ثُمَّ يَصُبُّ عَلَى رَأْسِهِ ثَلَاثَ غُرَفٍ بِيَدَيْهِ، ثُمَّ يُفِيضُ الَماءَ على جِلْدِهِ كُلهِ. [٢٦٢، ٢٧٢ - مسلم ٣١٦ - فتح: ١/ ٣٦٠]\n\n٢٤٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الأعمَشِ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ، عَنْ مَيمُونَةَ- زَوْجِ النَّبيِّ - ﷺ - قَالَتْ: تَوَضَّأَ رَسُولُ اللهِ - ﷺ - وُضُوءَهُ لِلصَّلَاةِ غَيْرَ رِجْلَيهِ، وَغَسَلَ فَرْجَهُ، وَمَا أَصَابَهُ مِنَ الأذَى، ثُمَّ أَفَاضَ عَلَيْهِ الَماءَ، ثمَّ نَحَّى رِجْلَيْهِ فَغَسَلَهُمَا، هذِه غُسْلُهُ مِنَ الَجنَابَةِ. [٢٥٧، ٢٥٩، ٢٦٠، ٢٦٥، ٢٦٦، ٢٧٤، ٢٧٦، ٢٨١ - مسلم: ٣١٧ - فتح: ١/ ٣٦١]\nذكر فيه حديث عائشة وميمونة:\nأما حديث عائشة فرواه عن عَبْدِ اللهِ بْنِ يُوسُفَ، عن مَالِكٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - زَوْج النَّبيِّ - ﷺ - أَنَّ النَّبيَّ - ﷺ - كَانَ إِذَا اغْتَسَلَ مِنَ الجَنَابَةِ بَدَأَ فَغَسَلَ يَدَيْهِ، ثُمَّ يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَّلَاةِ، ثُمَّ يُدْخِلُ أَصَابِعَهُ فِي المَاءِ .. الحديث.\nوأما حديث ميمونة فأخرجه عن مُحَمَّدِ بْنِ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاس، عَنْ مَيْمُونَةَ زَوْجِ النَّبِىِّ - ﷺ - قَالَتْ: تَوَضَّأَ رَسُولُ اللهِ - ﷺ - وُضُوءَهُ لِلصَّلَاةِ غَيْرَ رِجْلَيْهِ، وَغَسَلَ فَرْجَهُ، وَمَا أَصَابَهُ مِنَ الأَذى، ثُمَّ أَفَاضَ عَلَيْهِ المَاءَ، ثُمَّ نَحَّى رِجْلَيْهِ فَغَسَلَهُمَا. هذِه غُسْلُهُ مِنَ الجَنَابَةِ.","vol":"4","page":545},{"text":"الكلام عليهما من وجهين:\nأحدهما:\nحديث عائشة قد أخرجه البخاري من حديث مالك كما ترى، وأخرجه مسلم من حديث أبي معاوية عن هشام فذكره، وفي آخره: ثم غسل رجليه قَالَ: ورواه جماعة عن هشام وليس في حديثهم غسل الرجلين (^١).\nوحديث ميمونة أخرجه مسلم أيضًا وباقي الستة (^٢).\nومحمد بن يوسف: هو الفريابي، كما صرح به أبو نعيم. وسفيان هو الثوري.\nوذكره البخاري في باب الغسل مرة واحدة كما ستعلمه (^٣)، وفي باب التستر فيه أيضًا (^٤). ثم قَالَ: تابعه أبو عوانة، وابن فضيل في التستر، أي: تابعا سفيان الثوري، وحديث أبي عوانة أسنده في باب من أفرغ بيمنه على شماله في الغسل (^٥).\nوابن فضيل اسمه: محمد بن فضيل.\nثانيهما: في فوائدهما:\n(كان) في حديث عائشة تدل على الملازمة والتكرار (^٦)، كقول ابن\n_________\n(^١) مسلم (٣١٦) كتاب: الحيض، باب: صفة غسل الجنابة.\n(^٢) مسلم (٣١٧) كتاب: الحيض، باب: صفة غسل الجنابة، وأبو داود (٢٤٥)، والترمذي (١٠٣)، والنسائي ١/ ١٣٧ - ١٣٨، وابن ماجه (٥٧٣).\n(^٣) البخاري (٢٥٧) كتاب: الغسل.\n(^٤) سيأتي برقم (٢٨١) كتاب: الغسل، باب: التستر في الغسل عند الناس.\n(^٥) سيأتي برقم (٢٦٦) كتاب: الغسل.\n(^٦) ورد بهامش (س) ما نصه: الصحيح من القولين أن كان لا تدل على ملازمة ولا تكرار.","vol":"4","page":546},{"text":"عباس: (كان - ﷺ - أجود الناس بالخير). ويقال: كان فلان يقري الضيف.\nوقولها: (إِذَا اغْتَسَلَ) يحتمل أن يكون المراد: إذا أراده، ويحتمل أن يكون المراد: شرع فيه.\nوقولها: (فَغَسَلَ يَدَيْهِ)، أي: قبل إدخالهما الإناء، كما جاء مصرحًا به في بعض الروايات (^١)، ولا خلاف في مشروعية ذَلِكَ، وإنما الخلاف في الوجوب.\nوقولها: (ثُمَّ يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَلَاةِ). يؤخذ منه استحباب تقديم أعضاء الوضوء في الغسل، والظاهر أنه وضوء حقيقة، وإن كان يحتمل أن المراد تقديم غسل هذِه الأعضاء على غيرها على ترتيب الوضوء، وقُدِّمَتْ على بقية الجسد تكريمًا لها، وبالثاني صرح ابن داود من أصحابنا في \"شرح المختصر\"، وإذا قلنا بالأول فظاهره إكمال الوضوء، وهو أصح قولي الشافعي ﵀، وله قول آخر: إنه يؤخر غسل رجليه عملًا بظاهر حديث ميمونة (^٢)، والخلاف عند مالك أيضًا (^٣)، وله قول ثالث: إنه إن كان الموضع نظيفًا فلا يؤخر، وإن كان وسخًا أو الماء قليلًا أُخر جمعًا بين الأحاديث.\nوأجاز (أبو) (^٤) حنيفة التأخير (^٥)، وفصل صاحب \"المبسوط\"\n_________\n(^١) من ذلك ما رواه مسلم (٣١٦) كتاب: الحيض، باب: صفة غسل الجنابة عن عائشة ﵂ أن رسول الله - ﷺ - إذا اغتسل من الجنابة بدأ فغسل يديه قبل أن يدخل يده في الإناء، ثم توضأ مثل وضوئه للصلاة.\n(^٢) انظر: \"المجموع\" ٢/ ٢١١.\n(^٣) انظر: \"المنتقى\" ١/ ٩٣، \"إكمال المعلم\" ٢/ ١٥٧.\n(^٤) في الأصل: (أبي)، والصحيح ما أثبتناه.\n(^٥) انظر: \"الهداية\" ١/ ١٧.","vol":"4","page":547},{"text":"التفصيل السابق عن مالك، وادعى أبو ثور وأهل الظاهر وجوب هذا الوضوء، وأوجبه بعض أصحابنا إذا كان محدثًا مع الجنابة (^١).\nأما الوضوء بعد الغسل: فعنه: مشروع إذا لم يحصل منه حدث، وقد كان - ﷺ - لا يتوضأ بعده كما رواه الترمذي والحاكم وصححاه (^٢)، وما روي عن أبي البحتري عن علي: أنه كان يتوضأ بعد الغسل (^٣)؛ فمنقطع، ومحمول على أنه عرض عارض يوجبه.\nوأما حديث عائشة: أنه - ﷺ - كان إذا اغتسل من الجنابة توضأ وضوءه للصلاة. فالمراد -والله أعلم- كان إذا أراد الاغتسال. وأما ابن شاهين، فقال: حديث غريب صحيح. ثم زعم أنه منسوخ (^٤)، ولا حاجة إلى ادعاء ذَلِكَ، ونقل ابن بطال في باب من توضأ من الجنابة الإجماع على عدم وجوب الوضوء في الغسل (^٥).\nوقولها: (كَمَا كان يَتَوَضَّأُ لِلصَّلَاةِ). لعله احتراز من الوضوء اللغوي الذي هو غسل اليدين. وروى الحسن عن أبي حنيفة: أنه لا يمسح رأسه في هذا الوضوء. والصحيح يمسحها، كما قَالَ في \"المبسوط\" (^٦)؛ لأنه أتم للغسل.\nوقولها: (ثُمَّ يُدْخِلُ أَصَابِعَهُ فِي المَاءِ فَيُخَلِّلُ بِهَا أُصُولَ الشعر). فيه\n_________\n(^١) انظر: \"المجموع\" ٢/ ٢١٥ - ٢١٦.\n(^٢) رواه الترمذي (١٠٧). وقال: هذا حديث حسن صحيح، والحاكم ١/ ١٥٣.\nوقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه عن عائشة ﵂، وقال الألباني في \"صحيح الترمذي\" (٩٣): صحيح.\n(^٣) رواه ابن أبي شيبة ١/ ٦٩.\n(^٤) \"ناسخ الحديث ومنسوخه\" لابن شاهين ص ٦٥.\n(^٥) \"شرح ابن بطال\" ١/ ٣٧٨.\n(^٦) \"المبسوط\" ١/ ٤٤.","vol":"4","page":548},{"text":"استحباب ذَلِكَ وحكمته سهولة إدخال الماء إلى أصل الشعر أو الاستئناس به حتى لا يجد من صب الماء الكثير نفرة، ثم هذا التخليل عام لشعر الرأس واللحية، فقيل: واجب. وقيل: سنة. وقيل: واجب في الرأس، وفي اللحية قولان للمالكية: روى ابن القاسم عدم الوجوب، وروى أشهب الوجوب، وأوجب ذَلِكَ أبو حنيفة في الغسل دون الوضوء (^١)، وقد ورد في عدة أحاديث أن \"تحت كل شعرة جنابة (^٢) فاغسلوا الشعر وأنقوا البشر\" (^٣)؛ وفيها مقال.\nونقل ابن بطال في باب: تخليل الشعر الإجماع على تخليل شعر الرأس، وقاسوا اللحية عليها (^٤).\nوقولها: (ثُمَّ يَصُبُّ عَلَى رَأسِهِ ثَلَاثَ غُرَفٍ بِيَدَيْهِ). فيه استحباب ذَلِكَ في الرأس، وباقي الجسد مثله، وخالف الماوردي من أصحابنا (^٥)، والقرطبي من المالكية فقالا: لا يستحب التثليث في الغسل.\nقَالَ القرطبي: لا يفهم من هذِه الثلاث، أنه غسل رأسه ثلاث\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٣٥، \"المبسوط\" ١/ ٤٤، \"المنتقى\" ١/ ٩٤.\n(^٢) ورد بهامش الأصل ما نصه: تحت كل شعرة جنابة في الترمذي، وأبي داود، وابن ماجه، وهو ضعيف.\n(^٣) رواه أبوداود (٢٤٨)، والترمذي (١٠٦)، وابن ماجه (٥٩٧).\nمن حديث أبي هريرة - ﵁ -. وعلة ضعفه الحارث بن وجيه كما قال أبو داود: الحارث بن وجيه حديثه منكر، وهو ضعيف.\nوقال الترمذي: حديث الحارث بن وجيه حديث غريب لا نعرفه إلا من حديثه.\nوضعفه النووي في \"المجموع\" ٢/ ٢١٣، \"الخلاصة\" ١/ ١٩٧، وكذا الألباني في \"ضعيف أبي داود\" برقم (٣٧).\n(^٤) \"شرح ابن بطال\" ١/ ٣٨٦.\n(^٥) \"الحاوي\" ١/ ٢٢١.","vol":"4","page":549},{"text":"مرات؛ لأن التكرار في الغسل غير مشروع لما في ذَلِكَ من المشقة، وإنما كان ذَلِكَ العدد؛ لأنه بدأ بجانب رأسه الأيمن ثم الأيسر ثم على وسط رأسه، كما جاء في حديث عائشة (^١).\nوقولها: (ثُمَّ يُفِيضُ المَاءَ عَلَى جسده كُلِّهِ). هذا بقية الغسل ولم يذكر فيه الدلك، وهو مستحب عندنا وعند أحمد وبعض المالكية وأهل الكوفة، وخالف مالك والمزني فذهبا إلى وجوبه (^٢).\nوقولها: (وَغَسَلَ فَرْجَهُ، وَمَا أَصَابَهُ مِنَ الأَذى). فيه مشروعية ذَلِكَ قبل الغسل، والواو هنا للجمع لا للترتيب، إذ المراد غسل فرجه ثم توضأ، كما جاء مبينًا في بعض الطرق (^٣).\nوقولها: (ثُمَّ نَحَّى رِجْلَيْهِ فَغَسَلَهُمَا عن الجنابة). فعل ذَلِكَ ليقع الاختتام بأعضاء الوضوء، كما وقع الابتداء بها، واستدل به من يرى التفريق بغير عذر.\n_________\n(^١) \"المفهم\" ١/ ٥٧٦ - ٥٧٧.\n(^٢) انظر: \"المبسوط\" ١/ ٤٤ - ٤٥، \"المدونة\" ١/ ٣٠، \"إكمال المعلم\" ٢/ ١٥٧، \"المغني\" ١/ ٢٩٠.\n(^٣) منها ما سيأتي برقم (٢٦٠).","vol":"4","page":550},{"text":"<span data-type='title' id=toc-384>٢ - باب: غُسْلِ الرَّجُلِ مَعَ امْرَأَتِهِ</span>\n٢٥٠ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ: حَدَّثَنَا ابن أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ مِنْ قَدَحٍ، يُقَالُ لَة: الفَرَقُ [٢٦١، ٢٦٣، ٢٧٣، ٢٩٩، ٥٩٥٦، ٧٣٣٩ - مسلم: ٣١٩ - فتح: ١/ ٣٦٣]\nحَدَّثنَا آدَمُ بْنُ أَبِي إِيَاسٍ، ثنَا ابن أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ مِنْ قَدَحٍ، يُقَالُ لَهُ: الفَرَقُ.\nهذا الحديث أخرجه مسلم أيضًا (^١).\nو(ابن أبي ذئب) هو محمد بن عبد الرحمن بن أبي ذئب.\nوهذا الإناء كان من شبه، وهو ضرب من النحاس، كما نبه عليه ابن التين.\nوالفرَق: بفتح الراء أفصح من سكونها، وادعى الباجي أنه الصواب. وقال ابن الأثير: هو بالفتح مكيال يسع ستة عشر رطلًا، وهي اثنا عشر مُدًا وثلاثة آصع، عند أهل الحجاز. وقيل: الفرق: خمسة أقساط، وكل قسط نصف صاع. وأما بالسكون فمائة وعشرون رطلًا (^٢).\nوأما فقه الباب فقد سلف في باب وضوء الرجل مع امرأته (^٣) مع الجواب عما عارضه، والإجماع قائم على تطهر الرجل والمرأة من\n_________\n(^١) مسلم (٣١٩) كتاب: الحيض، باب: القدر المستحب من الماء في غسل الجنابة، وغسل الرجل والمرأة في إناء واحد في حالة واحدة وغسل أحدهما بفضل الآخر.\n(^٢) \"النهاية في غريب الحديث والأثر\" ٣/ ٤٣٧.\n(^٣) سبق برقم (١٩٣) كتاب: الوضوء.","vol":"4","page":551},{"text":"إناء واحد، وعلى تطهر المرأة بفضل الرجل، والخلاف في عكسه، كما سلف هناك.\nوذكر ابن أبي شيبة عن أبي هريرة أنه كان ينهى أن يغتسل الرجل والمرأة من إناء واحد (^١)، وغاب عنه هذا الحديث، والسنة قاضية عليه.\nوفيه أيضًا طهارة فضل الجنب والحائض. قَالَ الداودي: وفيه جواز نظرهما إلى عُريةِ بعض.\n_________\n(^١) \"المصنف\" ١/ ٤١ (٣٨٤).","vol":"4","page":552},{"text":"<span data-type='title' id=toc-385>٣ - باب الغُسْلِ بِالصَّاعِ وَنَحْوِهِ</span>\n٢٥١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي عَبْدُ الصَّمَدِ قَالَ: حَدَّثَنِي شُعْبَةُ قَالَ: حَدَّثَنِي أَبُو بَكْرِ بْنُ حَفْصٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ يَقُولُ: دَخَلْتُ أَنَا وَأَخُو عَائِشَةَ عَلَى عَائِشَةَ، فَسَأَلهَا أَخُوهَا عَنْ غَسْلِ النَّبيِّ - ﷺ -، فَدَعَتْ بِإنَاءٍ نَحْوًا مِنْ صَاعٍ، فَاغْتَسَلَتْ وَأفَاضَتْ عَلَى رَأْسِهَا، وَبَيْنَنَا وَبَيْنَهَا حِجَابُ. قَالَ أَبُو عَبْدِ اللهِ: قَالَ يَزِيد بْنُ هَارُونَ وَبَهْزٌ وَالْجُدِّيُّ، عَنْ شُعْبَةَ: قَدْرِ صَاعٍ. [مسلم: ٣٢٠ - فتح: ١/ ٣٦٤]\n\n٢٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا يَحْيَى بْنُ آدَمَ قَالَ: حَدَّثَنَا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ أَنَّهُ كَانَ عِنْدَ جَابِرِ بْنِ عَبْدِ اللهِ هُوَ وَأَبُوهُ، وَعِنْدَهُ قَوْمُ، فَسَأَلُوهُ عَنِ الغُسْلِ، فَقَالَ: يَكْفِيكَ صَاعٌ. فَقَالَ رَجُلٌ: مَا يَكْفِينِي. فَقَالَ جَابِرٌ: كَانَ يَكْفِي مَنْ هُوَ أَوْفَى مِنْكَ شَعَرًا، وَخَيْرٌ مِنْكَ، ثمَّ أَمَّنَا فِي ثَوْبٍ. [٢٥٥، ٢٥٦ - مسلم: ٣٢٩ - فتح: ١/ ٣٦٥]\n\n٢٥٣ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا ابن عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابن عَبَّاسٍ، أَنَّ النَّبِيَّ - ﷺ - وَمَيْمُونَةَ كَانَا يَغْتَسِلَانِ مِنْ إِنَاءٍ وَاحِدٍ وَقَالَ يَزِيدُ بْنُ هَارُونَ وَبَهْز وَالجُدِّيُّ، عَنْ شُعْبَةَ: قَدْرِ صَاعٍ. قَالَ أَبُو عَبْدِ اللهِ: كَانَ ابن عُيَيْنَةَ يَقُولُ: أَخِيرًا عَنِ ابن عَبَّاسٍ، عَنْ مَيْمونَةَ، وَالصَّحِيحُ مَا رَوى أَبُو نُعَيْمٍ. [مسلم: ٣٢٢ - فتح: ١/ ٣٦٦]\nذكر فيه﵀- ثلاثة أحاديث:\nأحدهَا: عن عائشة:\nحَدَّثنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنا عَبْدُ الصَّمَدِ، ثنا شعْبَةُ قَالَ: حَدَّثَنِي أَبُو بَكْرِ بْنُ حَفْصٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ يَقُولُ: دَخَلْتُ أَنَا وَأَخُو عَائِشَةَ عَلَى عَائِشَةَ، فَسَألَهَا أَخُوهَا عَنْ غَسْلِ النِّبيَّ - ﷺ -، فَدَعَتْ بِإِنَاءٍ نَحْوًا مِنْ صَاعٍ، فَاغْتَسَلَتْ وَأَفَاضَتْ عَلَى رَأسِهَا، وَبَيْنَنَا وَبَيْنَهَا حِجَابٌ. قَالَ يَزيدُ بْنُ هَارُونَ وَبَهْزٌ وَالْجُدِّيُّ، عَنْ شُعْبَةَ: قَدْرِ صَاعٍ.","vol":"4","page":553},{"text":"والكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم (^١) أيضًا هنا.\nواسم أبي بكر: عبد الله بن حفص بن عمر بن سعد بن أبي وقاص، مدني ثقة (^٢).\nوأبو سلمة (^٣): هو ابن عبد الرحمن بن عوف، أحد الأئمة، وهو ابن أختها من الرضاعة، أرضعته أم كلثوم بنت الصديق.\nثانيها:\nأخو عائشة هو أخوها من الرضاعة، كما جاء مصرحًا به في \"صحيح مسلم\"، واسمه فيما قيل: عبد الله بن يزيد، أفاده النووي (^٤). وقال مسلم في \"الطبقات\": عبد الله بن يزيد رضيع عائشة، وقال الداودي في \"شرحه\" فيما رأيته إنه أخوها عبد الرحمن. وهذا وهم منه.\nثالثها:\nاسم الجُدي عبد الملك (خ قرنه، د، ت، س) بن إبراهيم، حجازي\n_________\n(^١) مسلم (٣٢٠) كتاب: الحيض، باب: القدر المستحب من الماء في غسل الجنابة، وغسل الرجل والمرأة في إناء واحد في حالة واحدة، وغسل أحدهما بفضل الآخر.\n(^٢) مشهور بكنيته، مجمع على ثقته، فقد وثقه النسائي وابن حبان، والعجلي وقال ابن عبد البر قيل: كان اسمه كنيته، وكان من أهل العلم والثقة، أجمعوا على ذلك.\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٧٦ (٢٠٠)، \"الجرح والتعديل\" ٥/ ٣٦ (١٥٧)، \"الثقات\" لابن حبان ٥/ ١٢ \"تهذيب الكمال\" ١٤/ ٤٢٣ (٣٢٢٨)، \"تهذيب التهذيب\" ٢/ ٣٢٢.\n(^٣) ورد بهامش (س) ما نصه: (…) الفقهاء السبعة على قول (…) كما قاله الحاكم.\n(^٤) \"صحيح مسلم بشرح النووي\" ٤/ ٤.","vol":"4","page":554},{"text":"ثقة، وهو بضم الجيم نسبة إلى جُدة، روى له البخاري مقرونًا بغيره، وأبو داود والترمذي والنسائي. مات سنة أربع أو خمس ومائتين (^١).\nوطريق يزيد رواها أبو نعيم، عن أبي بكر بن خلاد، عن الحارث بن محمد عنه.\nوطريق بهز رواها الإسماعيلي، عن المنيعي، عن يعقوب وأحمد بن إبراهيم قالا: ثنا بهز بن أسد به.\nوقوله: (بَيْنَنَا وَبَيْنَهَا حِجَابٌ). ظاهره كما قَالَ القاضي: أنهما رأيا عملها في رأسها وأعالي جسدها مما يحل لذوي المحارم النظر إليه من ذات المحرم، ولولا أنهما شاهدا ذَلِكَ ورأياه، لم يكن لاستدعائها الماء وطهارتها بحضرتهما معنى، إذ لو فعلت ذَلِكَ كله في سترة عنهما لاكتفت تعليمهما بالقول، وإنما فعلت الستر ليستر أسافل البدن، وما لا يحل للمحرم نظره (^٢).\nالحديث الثاني (^٣):\nحَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثَنَا يَحْيَى بْنُ آدَمَ، ثَنَا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ أَنَّهُ كَانَ عِنْدَ جَابِرِ بْنِ عَبْدِ اللهِ هُوَ وَأَبُوهُ، وَعِنْدَهُ قَوْمٌ، فَسَأَلُوهُ عَنِ الغُسْلِ، فَقَالَ: يَكْفِيكَ صَاعٌ. فَقَالَ رَجُلٌ: مَا يَكْفِينِي. فَقَالَ جَابِرٌ: كَانَ يَكْفِي مَنْ هُوَ أَوْفَى مِنْكَ شَعَرًا، وَخَيْرٌ مِنْكَ. ثُمَّ أَمَّنَا فِي ثَوْبٍ.\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٤٠٦ (١٣١٣)، و\"الجرح والتعديل\" ٥/ ٣٤٢ (١٦١٧)، و\"الثقات\" لابن حبان ٨/ ٣٨٧، و\"تهذيب الكمال\" ١٨/ ٢٨٠ (٣٥١٣).\n(^٢) \"إكمال المعلم بفوائد مسلم\" ٢/ ١٦٣.\n(^٣) ورد بهامش الأصل ما نصه: ثم بلغ في الثامن والأربعين كتبه مؤلفه، غفر الله له.","vol":"4","page":555},{"text":"والكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوأبو جعفر: هو محمد بن علي بن الحسين بن علي بن أبي طالب القرشي الهاشمي. مدنى تابعي جليل، ويعرف بالباقر؛ لأنه بقر العلم -أي: شقه- فَعَرِفَ أصله، أمه بنت السيد الحسن. وعنه ابنه جعفر الصادق وغيره. مات سنة أربع عشرة ومائة، على أحد الأقوال (^٢). وكان مولده سنة ست وخمسين. ووالده: هو علي بن الحسين زين العابدين التابعي الثقة (^٣).\nثانيها:\nالرجل الذي قَالَ: (ما يكفيني) (^٤). هو الحسن بن محمد بن علي بن أبي طالب (^٥)، أبوه ابن الحنفية. مات سنة مائة أو نحوها (^٦). والحنفية اسمها: خولة بنت جعفر (^٧).\n_________\n(^١) مسلم (٣٢٩) كتاب: الحيض، باب: استحباب إفاضة الماء على الرأس وغيره ثلاثًا.\n(^٢) ورد بهامش الأصل ما نصه: صحح الذهبي في \"الكاشف\" أنه توفي ١١٨ هـ، ولم يذكر غيره.\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" ١/ ١٨٣ (٥٦٤)، \"الجرح والتعديل\" ٨/ ٢٦ (١١٧)، \"تهذيب الكمال\" ٢٦/ ١٣٦ - ١٣٩ (٥٤٧٨).\n(^٤) ورد بهامش الأصل: الرجل المبهم كما قال المصنف، وابنه مسمى في \"جامع النووي\".\n(^٥) سيأتي برقم (٢٥٦).\n(^٦) ورد في (س) بين السطور في \"الكاشف\" سنة ٩٥، ولم يذكر غيره، وكذا أرخه في \"التذهيب\" .. قال: وقيل بعد ذلك وفي \"تهذيب النووي\" سنة مائة أو تسع وتسعين.\n(^٧) انظر ترجمتها في: \"التاريخ الكبير\" للبخاري ٢/ ٣٠٥ (٢٥٦٠).","vol":"4","page":556},{"text":"ثالثها:\n(يَكفي) بفتح أوله فقط.\nو(أوفي) يحتمل أن تكون بمعنى أطول، فيرجع إلى الصفة. ويحتمل أن تكون بمعنى أكثر، فيرجع إلى الكمية، ويقال: إن هذا الرجل كان تامًا عظيم الخلق كثير الشعر.\nوقوله: (وخيرًا منك) هو بالنصب عطفًا على (^١) مفعول (مَنْ) الذي هو مفعول يكفي. ويجوز الرفع على أنه خبر مبتدأ محذوف، والمراد به رسول الله - ﷺ -.\nوقوله: (فَقَالَ رَجُلٌ: مَا يَكْفِيِني) ظاهره أنه غير السائل؛ إذ لو كان هو لقال: ما يكفيني (^٢).\nوقوله: (وَعِنْدَهُ قَوْمٌ). جاء في أخرى: وعنده قومه، وهي ما ذكرها عبد الحق في \"جمعه\"، وصاحب \"العمدة\" (^٣).\nفقوله: (يَكْفِيكَ صَاعٌ) هو بلفظ الخطاب للواحد، فيحتمل أنهم سألوه عن أشياء وأنواع الغسل وأحكامه، فسأله بعضهم عن صفته وبعضهم في أحكام مائه، فاشتركوا في السؤال فأضيف إليهم، فنقل الراوي جواب مقدار الماء فقط، ويحتمل أنهم اشتركوا في السؤال عن مقدار الماء، فأجابهم بلفظ الواحد كأنه قَالَ: يكفي أحدكم صاع.\nوقوله: (ثُمَّ أَمَّنَا فِي ثَوْبٍ). لا خلاف في مقتضاه فإن الصلاة فيه جائزة وإن كان إمامًا.\n_________\n(^١) ورد بهامش (س): كذا، صوابه: عطفًا على (من) الذي هو مفعول يكفي.\n(^٢) أي: دون أن يقول: فقال رجل.\n(^٣) \"العمدة\" كما في \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٩٤.","vol":"4","page":557},{"text":"الحديث الثالث:\nحَدَّثنَا أَبُو نُعَيْمٍ، ثنَا ابن عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابن عَبَّاسٍ، أَنَّ النَّبيِّ - ﷺ - وَمَيْمُونَةَ كَانَا يَغْتَسِلَانِ مِنْ إِنَاءٍ وَاحِدٍ وَقَالَ يَزِيدُ بْنُ هَارُونَ وَبَهْزُ وَالجُدِّيُّ، عَنْ شُعْبَةَ: قَدْرِ صَاعٍ. قَالَ أَبُو عَبْدِ اللهِ: كَانَ ابن عُيَيْنَةَ يَقُولُ: أَخِيرًا عَن ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ، وَالصَّحِيحُ مَا رَوى أَبُو نُعَيْمٍ.\nهكذا هو في أكثر النسخ عقب هذا، وسقط في بعضها.\nوقد رواه مسلم والنسائي والترمذي وابن ماجه من مسند ميمونة (^١)، ورجح الدارقطني إسقاطها وقال: إنه أشبه.\nووجه إدخال البخاري هذا الحديث هنا، أنه - ﷺ - كان يغتسل هو وعائشة من الفرق، وقد سلف أنه ثلاثة آصع، وإذا كان كذلك فنصفه صاع ونصف، وذلك ثمانية أرطال، وذلك زائد على الصاع بقليل.\nوأما فقه هذِه الأحاديث، فقد سلف في باب الوضوء بالمد (^٢)، والاختلاف في قدره وقدر الصاع، فراجعه منه.\nوفيه أيضًا: عدم الإسراف في الماء.\nوفيه أيضًا: صفة النبي - ﷺ - أنه كان كثير الشعر.\n_________\n(^١) مسلم (٣٢٢/ ٤٧)، والترمذي (٦٢)، والنسائي ١/ ١٢٩، وابن ماجه (٣٧٧).\n(^٢) إلى هنا انتهى السقط من (ج) وهو من حديث (٢٣٣ - ٢٥٤).","vol":"4","page":558},{"text":"<span data-type='title' id=toc-386>٤ - باب مَنْ أَفَاضَ عَلَى رَأْسِهِ ثَلَاثًا</span>\n٢٥٤ - حَدَّثَنَا أبُو نُعَيْمٍ قَالَ: حَدَّثَنَا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنِي سُلَيْمَانُ ابْن صُرَدٍ قَالَ: حَدَّثَنِي جُبَيْرُ بْنُ مُطْعِمٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَّا أنَا فَأُفِيضُ عَلَى رَأْسِي ثَلًاثا\". وَأَشَارَ بِيَدَيْهِ كِلْتَيهِمَا. [مسلم: ٣٢٧ - فتح: ١/ ٣٦٧]\n\n٢٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ مِخْوَلِ بْنِ رَاشِدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: كَانَ النَّبيُّ - ﷺ - يُفْرِغُ عَلَى رَأْسِهِ ثَلَاثًا. [انظر: ٢٥٢ - مسلم: ٣٢٩ - فتح: ١/ ٣٦٧]\n\n٢٥٦ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا مَعْمَرُ بن يَحْيَى بْنِ سَامٍ، حَدَّثَنِي ابو جَعْفَرٍ قَالَ: قَالَ لِي جَابِرٌ: وَأَتَانيِ ابن عَمِّكَ يُعَرِّضُ بِالَحْسَنِ بْنِ مُحَمَّدِ ابن الَحنَفِيَّةِ، قَالَ: كَيْفَ الغُسْلُ مِنَ الجَنَابَةِ؟ فَقُلْتُ: كَانَ النَّبيُّ - ﷺ - يَأْخُذُ ثَلَاثَةَ أَكُفٍّ وَيُفِيضُهَا على رَأْسِهِ، ثُمَّ يُفِيضُ عَلَى سَائِرِ جَسَدِهِ. فَقَالَ لِي الَحسَنُ: إِنِّي رَجُلٌ كَثِيرُ الشَّعَرِ. فَفلْتُ: كَانَ النَّبِيُّ - ﷺ - أَكْثَرَ مِنْكَ شَعَرًا. [انظر: ٢٥٢ - مسلم: ٣٢٩ - فتح: ١/ ٣٦٨]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث سليمان بن صُرد، عن جُبَيْرِ بْنِ مُطْعِمِ مرفوعًا: \"أَمَّا أَنَا فَأُفِيضُ عَلَى رَأْسِي ثَلًاثا\". وَأَشَارَ بِيَدَيْهِ كلتاهما.\nوقد أخرجه مسلم (^١) أيضًا.\nوسليمان بن صرد صحابي أيضًا، قتل سنة خمس وستين، وهو من الأفراد (^٢)، وكان أحد العباد (^٣).\n_________\n(^١) مسلم (٣٢٧) في الحيض، باب: استحباب إفاضة الماء على الرأس وغيره ثلاثًا.\n(^٢) كذا في الأصل، وسليمان بن صرد روى له الجماعة، كما في \"تهذيب الكمال\" ١١/ ٤٥٤، والحديث رواه مسلم وأبو داود والنسائي وابن ماجه، كما في \"تحفة الأشراف\" (٣١٨٦).\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" للبخاري ٤/ ١٥ (١٧٥٢)، \"أسد الغابة\" =","vol":"4","page":559},{"text":"وقوله: (كلتاهما). كذا في بعض النسخ، وفي بعضها: كلتيهما، ووجه الأول على من يراهما تثنية، ويرى أن التثنية لا تتغير؛ كقوله:\nإن أباها وأبا أباها … قد بلغا في المجد غايتاها (^١)\nثانيها: حديث جَابِرٍ: كَانَ النَّبِيُّ - ﷺ - يُفْرغُ عَلَى رَأسِهِ ثَلَاثًا.\nثالثها: حديثه أيضًا: كَانَ النَّبِيُّ - ﷺ - يَأُخُذُ ثَلَاثَةَ أَكُفِّ وَيُفِيضُهَا عَلَى رَأْسِهِ، ثُمَّ يُفِيضُ عَلَى سَائِرِ جَسَدِهِ. وفي آخره: كان - ﷺ - أَكْثَرَ شَعَرًا مِنْكَ.\nوقد سلف في الباب قبله (^٢)، وفي إسناد الأول مخول (^٣) بن راشد، وهو النهدي مولاهم. وفي الثاني مَعْمَر بن يحيى بن سام، وهو بالتشديد وقيل: بالتخفيف، وليس له في الصحيح غير هذا الحديث، وهو عزيز، وانفرد به البخاري. وقال أبو زرعة في حقه: ثقة. وقال البخاري: روى عنه وكيع مراسيل (^٤).\nوأما فقه الباب:\nففيه إفاضة الماء على الرأس ثلاثًا، واستحبابه متفق عليه، وألحق به أصحابنا سائر الجسد؛ قياسًا على الرأس وعلى أعضاء الوضوء، وهو أولى بالثلاث من الوضوء، فإن الوضوء مبني على التخفيف مع تكراره، فإذا استحب فيه الثلاث فالغسل أولى.\n_________\n= ٢/ ٤٤٩، \"السير\" ٣/ ٣٩٤ (٦١)، \"تهذيب الكمال\" ١١/ ٤٥٤ (٢٥٣١).\n(^١) ورد أعلاها في الأصل: كلمة: الشاهد.\n(^٢) سلف برقم (٢٥٢) كتاب: الغسل، باب: بصاع أو نحوه.\n(^٣) ورد بهامش (س) ما نصه: مخول بتشديد الواو المفتوحة وضم الميم وفتح الخاء المعجمة، كذا ضبطه الكافة، وذكره (…) والحاكم، وضبطه الأصيلي بكسر الميم وسكون الخاء المعجمة. معنى كلام (…).\n(^٤) انظر ترجمته في: \"التاريخ الكبير\" للبخاري ٧/ ٣٧٧ (١٦٢٥)، \"الجرح والتعديل\" ٨/ ٢٥٨ (١١٦٧)، \"تهذيب الكمال\" ٢٨/ ٣٢٣ - ٣٢٤ (٦١٠٩).","vol":"4","page":560},{"text":"قَالَ النووي: ولا نعلم فيه خلافًا إلا ما تفرد به الماوردي، حيث قَالَ: لا يستحب التكرار في الغسل، وهو شاذ متروك (^١).\nقُلْتُ: قد قاله أيضًا الشيخ أبو علي السِّنجي (^٢) في \"شرح الفروع\" فلم يتفرد به.\nونقل ابن التين عن العلماء أنه يحتمل أن يكون هذا على ما شرع في الطهارة من التكرار، وأن يكون لتمام الطهارة؛ ولأن الغسلة الواحدة لا تجزئ في استيعاب غسل الرأس، قَالَ: وقيل: ذَلِكَ مستحب، وما أسبغ أجزأ، وكذا قَالَ ابن بطال: العدد في ذَلِكَ مستحب عند العلماء، وما عم وأسبغ أجزأ.\nقَالَ: وليس في أحاديث الباب الوضوء في الغسل، ولذلك قَالَ جماعة الفقهاء: إنه من سننه (^٣).\nوفيه: أن الغرفة باليدين جميعًا، وعليه يحمل ما في حديث جابر: يأخذ ثلاثة أكف.\nوقوله - ﷺ -: (\"أَمَّا أَنَا فَأُفِيضُ عَلَى رَأْسِي ثَلًاثا\"). الظاهر أنه رد به على قوم يفعلون أكثر من ذَلِكَ، ولنا فيه أسوة حسنة.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٤/ ٩.\n(^٢) هو الحسين بن شعيب بن محمد، أبو علي السنجي، من قرية سنج، فقيه العصر، وعالم خراسان، وأول من جمع بين طريقتي العراق وخراسان، وهو والقاضي حسين أنجب تلامذة القفال.\nمن تصانيفه: \"شرح المختصر\"، \"شرح تلخيص ابن القاص\"، \"شرح فروع ابن الحداد\". توفي سنة ثلاثين وأربعمائة.\nانظر ترجمته في \"طبقات الشافعيه الكبرى\" ٤/ ٣٤٤ - ٣٤٨.\n(^٣) \"شرح ابن بطال\" ١/ ٣٧٣.","vol":"4","page":561},{"text":"<span data-type='title' id=toc-387>٥ - باب: الغُسْلِ مَرَّةً وَاحِدَةً</span>\n٢٥٧ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ، عَنِ الأَعْمَشِ، عَنْ سَالِمِ بنِ أَبِى الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ قَالَ: قَالَتْ مَيْمُونَةُ: وَضَعْتُ لِلنَّبيِّ - ﷺ - مَاءً لِلْغسْلِ، فَغَسَلَ يَدَيْهِ مَرَّتَيْن -أَوْ ثَلَاثًا- ثمَّ أَفْرَغَ عَلَى شِمَالِهِ فَغَسَلَ مَذَاكِيرَهُ، ثُمَّ مَسَحَ يَدَهُ بِالأرضِ، ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ وَيدَيْهِ، ثُمَّ أفَاضَ عَلَى جَسَدِهِ، ثُمَّ تَحَوَّلَ مِنْ مَكَانِهِ فَغَسَلَ قَدَمَيْهِ. [انظر: ٢٤٩ - مسلم: ٣١٧، ٣٣٧ - فتح: ١/ ٣٦٨]\nذكر فيه حديث ابن عَبَّاسٍ قَالَ: قَالَتْ لي مَيْمُونَةُ: وَضَعْتُ لِلنَّبِيِّ - ﷺ - مَاءً لِلْغُسْلِ، فَغَسَلَ يَدَيْهِ مَرَّتَيْنِ -أَوْ ثَلَاثًا- ثُمَّ أَفْرَغَ عَلَى شِمَالِهِ فَغَسَلَ مَذَاكِيرَهُ، ثمَّ مَسَحَ يَدَهُ بِالأَرْضِ، ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ وَيدَيْهِ، ثُمَّ أَفَاضَ عَلَى جَسَدِهِ، ثُمَّ تَحَوَّلَ مِنْ مَكَانِهِ فَغَسَلَ قَدَمَيْهِ.\nوهو حديث صحيح، أخرجه مع البخاري مسلم وباقي الستة (^١)، وقد سلف أول الغسل (^٢).\nوالمذاكير: جمع ذكر، على غير قياس، كأنهم فرقوا بين الذكر الذي هو الفحل وبين الذكر الذي هو العضو، فجمعوا الذكر الفحل على ذكور وذكران وذكارة مثل: حجارة.\nوقال الأخفش: مذاكير من الجمع الذي ليس له واحد، مثل: الأبابيل، حكاه ابن التين، وموضع الترجمة من الباب قوله: ثم أفاض على جسده ولم يذكر مرة ولا مرتين، فحمل على أقل ما يسمى غسلًا وهو مرة واحدة، والعلماء مجمعون على أنه الشرط فيه التعميم لا العدد.\n_________\n(^١) مسلم (٣١٧، ٣٣٧)، وأبو داود (٢٤٥)، والترمذي (١٠٣)، والنسائي ١/ ١٣٧ - ١٣٨، وابن ماجه (٥٧٣).\n(^٢) سبق برقم (٢٤٩) كتاب: الغسل، باب: الوضوء قبل الغسل.","vol":"4","page":562},{"text":"وفيه: الوضوء في الغسل من الجنابة ولم يذكر فيه مسح الرأس، وقد أسلفنا أنه رواية الحسن عن أبي حنيفة.\nوفيه: أن الدلك سنة وليس بواجب عملًا بقولها: (ثم أفاض على جسده).","vol":"4","page":563},{"text":"<span data-type='title' id=toc-388>٦ - باب: مَنْ بَدَأَ بِالْحِلَابِ أَوِ الطِّيبِ (^١) عِنْدَ الغُسْلِ</span>\n٢٥٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الُمثَنُّى قَالَ: حَدَّثَنَا أَبُو عَاصِمٍ، عن حَنْظَلَةَ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - إِذَا اغْتَسَلَ مِنَ الجَنَابَةِ دَعَا بِشَيْءٍ نَحْوَ الِحلَابِ، فَأَخَذ بِكَفِّهِ، فَبَدَأَ بِشِقِّ رَأْسِهِ الأَيْمَنِ، ثُمَّ الأيسَرِ، فَقَالَ بِهِمَا عَلَى رَأْسِهِ. [مسلم: ٣١٨ - فتح: ١/ ٣٦٩]\nحَدَّثنَا مُحَمَّدُ بْنُ المُثنَّى، ثنَا أَبُو عَاصِمٍ، عَنْ حَنْظَلَةَ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - إِذَا اغْتَسَلَ مِنَ الجَنَابَةِ دَعَا بِشَئءٍ نَحْوَ الحِلَاب، فَأَخَذَ بِكَفِّهِ، فَبَدَأَ بِشِق رَأْسِهِ الأَيْمَنِ، ثُمَّ الأَيْسَرِ، فَقَالَ بِهِمَا عَلَى رَأَسِهِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا وأبو داود والنسائي عن محمد بن المثنى أيضًا (^٢).\nوالقاسم: هو ابن محمد الفقيه، وعائشة عمته، مات سنة سبع ومائة (^٣).\nوحنظلة الراوي عنه: هو ابن أبي سفيان ثبت. مات سنة إحدى وخمسين ومائة (^٤).\n_________\n(^١) بهامش الأصل إشارة إلى أنه في نسخة: التطيب.\n(^٢) مسلم (٣١٨) كتاب: الحيض، باب: صفة غسل الجنابة، وأبو داود (٢٤٠)، والنسائي ١/ ٢٠٦ - ٢٠٧.\n(^٣) انظر ترجمته في: \"التاريخ الكبير\" للبخاري ٧/ ١٥٧ (٧٠٥)، \"الجرح والتعديل\" ٧/ ١١٨ (٦٧٥)، \"تهذيب الكمال\" ٢٣/ ٤٢٧ - ٤٣٢ (٤٨١٩).\n(^٤) سبق في حديث (٨).","vol":"4","page":564},{"text":"ثانيها:\nالحِلاب -بكسر الحاء المهملة- وهو: إناء يسع حلبة ناقة، وهو: المِحلب -بكسر الميم. فأما المَحلب بفتح الميم، فهو: الحب الطيب الرائحة. والبخاري جعل الحلاب في هذِه الترجمة ضربًا من الطيب، وصرح به الداودي في \"شرحه\"، وليس كما فعلا، وإنما هو الإناء الذي كان فيه طيبه - ﷺ - الذي كان يستعمله عند الغسل، وقد نص غير واحد على وهم البخاري في ذَلِكَ.\nقَالَ الحميدي: جمع مسلم هذا الحديث مع حديث الفَرَق وحديث قدر الصاع في موضع واحد، وتأولها على الإناء، وفي البخاري ما ربما ظن ظان أنه قد تأوله على أنه نوع من الطيب، يكون قبل الغسل، لأنه ترجم الباب بذلك الحلاب أو الطيب، وفي بعضها والطيب، ولم يذكر غيره، وقد ذكر الهروي في باب الحاء المهملة الحِلاب والمحلب: الإناء الذي تُحْلب فيه ذوات الألبان.\nوقال الخطابي (^١): إنه إناء، وذكره البخاري في كتابه، وتأوله على استعمال الطيب في الطهور، وأحسبه توهم أنه أُريد به المحلب الذي يستعمل في غسل الأيدي، وليس هذا من الباب (^٢) في شيء، وإنما هو ما فسرت لك (^٣).\nوعند الإسماعيلي دعا بشيء نحو الحلاب. وفي رواية: كان يغتسل من حِلاب (^٤)، وهو إشارة إلى إناء لا إلى طيب.\n_________\n(^١) \"أعلام الحديث\" ١/ ٣٠٢.\n(^٢) كذا في الأصل، وفي \"الجمع بين الصحيحين\": الطيب.\n(^٣) \"الجمع بين الصحيحين\" ٤/ ٣٧ - ٣٨.\n(^٤) رواه ابن خزيمة في \"صحيحه\" ١/ ١٢٢.","vol":"4","page":565},{"text":"وفي حديث مكي، عن القاسم أنه سئل: كم يكفي من غسل الجنابة؟ فأشار إلى القدح أو الحلاب، ففيه بيان مقدار ما يحتمل من الماء لا الطيب (أو) (^١) التطيب.\nوقال ابن الجوزي: غلط جماعة في تفسير الحلاب، منهم البخاري، فإنه ظن أن الحلاب شيء من الطيب، وكأنه توهم أن الحلاب المحلب الذي يستعمل في غسل الأيدي، وليس هذا مكانه (^٢).\nوصحف آخرون لفظه منهم الأزهري، فإنه ضبطه بالجيم وتشديد اللام، ثم فسره بأنه ماء الورد، فارسي معرب (^٣)، حكاه عنه الحميدي، وقرأناه على شيخنا أبي منصور اللغوي، وقال أراد بالجلاب ماء الورد فارسي معرب، وكذا ذكره أبو عبيد الهروي في باب الجيم، إلا أنه لم ينصره. وهؤلاء عن معرفة الحديث بمعزل، إنما البخاري أعجب حالًا؛ لأن لفظ الحديث: دعا بشيء نحو الحلاب. فلو كان دعا بالحلاب كان ربما يشكل، ونحو الشيء: غيره. على أن في بعض الألفاظ: دعا بإناء مثل الحلاب.\nوقال ابن قرقول: الحلاب إناء وهو المحلب، وترجم البخاري عليه باب: الطيب عند الغسل، يدل على أنه عنده ضرب من الطيب، وهذا لا يعرف، وإنما المعروف حب المحلب نوع يقع في الطيب.\nوقال ابن الأثير في \"نهايته\": لما ذكر الحلاب بالحاء، قَالَ: وقد رويت بالجيم، ويحتمل أن البخاري أراده؛ ولهذا ترجم به وبالطيب، لكن الذي يروى في كتابه، إنما هو بالحاء، وهو بها أشبه؛ لأن\n_________\n(^١) في (ج): و.\n(^٢) \"غريب الحديث\" ١/ ٢٣٣.\n(^٣) \"تهذيب اللغة\" ١/ ٦٢٦ مادة: (جلب).","vol":"4","page":566},{"text":"الطيب لمن يغتسل بعد الغسل أليق به من قبله وأولى؛ لأنه إذا بدأ به، ثم اغتسل أذهبه الماء (^١).\nوقال ابن بطال: أظن البخاري جعله ضربًا من الطيب، فإن كان ظن ذَلِكَ، فهو وهم ثم قال: وفي الحديث الحض على استعمال الطيب عند الغسل تأسيًا بالشارع (^٢).\nقُلْتُ: وفي كتاب \"التطيب\" للفضل بن سلمة أنه يقال: اغتسلت المرأة بالطيب.\nثالثها:\n(وَسَط رأسه). هو بالفتح، كما قَالَ ابن التين؛ لأنه اسم. قَالَ الجوهري: كل موضع صلح فيه (بَيْنَ) فهو ساكن، وعكسه محرك وربما سُكِّنَ، وليس بالوجه (^٣).\nرابعها:\nإنما بدأ بشق رأسه الأيمن؛ لأنه كان يحب التيامن في طُهوره.\nوقوله: (فقال بهما على وسط رأسه). يعني: بيديه.\n_________\n(^١) \"النهاية في غريب الحديث\" ١/ ٤٢٢ مادة (حلب).\n(^٢) \"شرح ابن بطال\" ١/ ٣٧٤ - ٣٧٥.\n(^٣) \"الصحاح\" ٣/ ١١٦٨.","vol":"4","page":567},{"text":"<span data-type='title' id=toc-389>٧ - باب المَضمَضَةِ وَالاِسْتِنشَاقِ فيِ الجَنَابَةِ</span>\n٢٥٩ - حَدَّثَنَا عُمَرُ بْن حَفْصِ بْنِ غِيَاثٍ قَالَ: حَدَّثَنَا أَبِي، حَدَّثَنَا الأعْمَشُ قَالَ: حَدَّثَنِي سَالِمٌ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ قَالَ: حَدَّثَتْنَا مَيْمُونَةُ قَالَتْ: صَبَبْتُ لِلنَّبِىِّ - ﷺ - غُسْلًا، فَأَفْرَغَ بِيَمِينِهِ عَلَى يَسَارِهِ فَغَسَلَهُمَا، ثُمَّ غَسَلَ فَرْجَة، ثُمَّ قَالَ بِيَدِهِ الأرضَ فَمَسَحَهَا بِالتُّرَابِ، ثُمَّ غَسَلَهَا، ثُمَّ تَمَضْمَضَ وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ، وَأفَاضَ عَلَى رَأْسِهِ، ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيْهِ، ثُمَّ أُتَيِ بِمِنْدِيل، فَلَمْ يَنْفُضْ بِهَا. [انظر: ٢٤٩ - مسلم: ٣١٧ - فتح:١/ ٣١٧].\nساق فيه حديث ميمونة قَالَتْ: صَبَبْتُ لِلنَّبِيِّ - ﷺ - غُسْلًا، فَأَفْرَغَ بِيَمِينِهِ عَلَى يَسَارِهِ فَغَسَلَهُمَا، ثُمَّ غَسَلَ فَرْجَهُ، ثُمَّ قَالَ بِيَد الأَرْضَ فَمَسَحَهَا بِالتُرَاب، ثُمَّ غَسَلَهَا، ثُمَّ تَمَضْمَضَ وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ، وَأَفَاضَ عَلَى رَأَسِهِ، ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيْهِ، ثُمَّ أُتِيَ بِمِنْدِيلٍ، فَلَمْ يَنْفُضْ بِهَا.\nوقد سلف الحديث قريبًا (^١)، ثم ها هنا أمور:\nأحدها: عند أبي حنيفة أن المضمضة والاستنشاق واجبان في الغسل دون الوضوء، وعند الشافعي أنهما سنتان عنهما (^٢).\nوقال ابن بطال: وقام الإجماع (^٣) على سقوط الوضوء في غسل الجنابة (^٤)، وهما سنتان في الوضوء، فإذا سقط فرض الوضوء فيه سقطت توابعه، فدل على أن ما روته ميمونة في غسله سنة؛ لأنه - ﷺ -\n_________\n(^١) سلف برقم (٢٤٩) كتاب: الغسل، باب: الوضوء قبل الغسل.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ١٣٥، \"الأم\" ١/ ٢١.\n(^٣) ورد بهامش الأصل: ما ادعاه ابن بطال من الإجماع فيه نظر إذ قد أخذ بوجوب الوضوء في الغسل أبو ثور وأهل الظاهر، وقال بعض أصحابه به إذا كان عليه حدث أصغر، ولا ينقض عليه في دعوى الإجماع إلا أبو ثور، هذا إن كان لا يعد أهل الظاهر خارقين، فإن عدهم فيردون عليه.\n(^٤) \"شرح ابن بطال\" ١/ ٣٨٧.","vol":"4","page":568},{"text":"كان يلتزم الكمال، والأفضل في جميع عباداته.\nثانيها: الغُسل -بضم العين- هو ما يغتسل به، وهو بالفتح المصدر كما سلف.\nثالثها: قوله: (ثُمَّ قَالَ بِيَدِهِ إلى الأَرْضَ). سمي الفعل قولًا، كما سمي القول فعلًا في حديث \"لا حسد إلا في اثنتين\" (^١) وفي قوله في الذي يتلو القرآن: \"لو أتيت مثل ما أوتي لفعلت مثل ما يفعل\".\nوفيه: أن الإشارة باليد، والعمل قد يسمى قولًا تقول العرب: قل لي برأسك، أي: أمله، وقالت الناقة، وقال البعير، وقال الحائط وكله مجاز.\nرابعها: مسحها بالتراب؛ لعله -والله أعلم-.\n[(^٢) لأذى كان فيها، وإلا لكان يكفي بالماء وحده.\nخامسها: تركه للمنديل، أراد به -والله أعلم- إبقاء بركة الماء، والتواضع بذلك؛ لأن فعله عادة المترفين، وإن كان يحتمل أن يكون لشيء رآه به، أو لاستعجاله إلى الصلاة.\nقَالَ ابن المنذر: أخذ المنديل بعد الوضوء عثمان والحسن بن علي وأنس وبشير بن أبي مسعود، ورخص فيه الحسن وابن سيرين وعلقمة والأسود ومسروق والضحاك، وكان مالك والثوري وأحمد وإسحاق وأصحاب الرأي لا يرون به بأسًا، وكرهه عبد الرحمن بن أبي ليلى والنخعي وابن المسيب ومجاهد وأبو العالية، وعن ابن عباس كراهته\n_________\n(^١) سيأتي برقم (٥٠٢٦) كتاب: فضائل القرآن، باب: اغتباط صاحب القرآن. من حديث أبي هريرة - ﵁ -.\n(^٢) بداية سقط من (ج) وهو من حديث (٢٥٩ - ٢٩٢).","vol":"4","page":569},{"text":"في الوضوء دون الغسل من الجنابة، ورخص فيهما آخرون (^١).\nقَالَ الترمذي: إنما كرهه من كرهه من قِبَلِ أنه قيل: إن الوضوء يوزن، روي ذَلِكَ عن ابن المسيب والزهري (^٢).\nولأصحابنا فيه أوجه:\nأشهرها: المستحب تركه، و(لا يقَال) (^٣): فعله مكروه.\nثانيها: كراهته.\nثالثها: إباحته سواء فعله وتركه، وهو المختار.\nرابعها: استحبابه لما فيه من الاحتراز عن الأوساخ.\nخامسها: يكره في الصيف دون الشتاء (^٤)، وسيأتي في حديث ميمونة أنه نفض يديه (^٥)، وهو دال على أن النفض مباح، فالتنشيف مثله وأولى؛ لاشتراكهما في إزالة الماء، وفعل التنشيف قد رواه جماعة من الصحابة من أوجه، لكن أسانيدها ضعيفة.\nقَالَ الترمذي: لا يصح في هذا الباب شيء عن النبي - ﷺ - (^٦).\nفائدة:\nالمِنديل-بكسر الميم، قَالَ ابن فارس: لعله من النَّدْل وهو النقل (^٧).\nوقال غيره: مأخوذ من الندل وهو: الوسخ؛ لأنه يندل به.\n_________\n(^١) \"الأوسط\" ١/ ٤١٥ - ٤١٩.\n(^٢) الترمذي عقب الرواية رقم (٥٤) كتاب: الطهارة، باب: المنديل بعد الوضوء.\n(^٣) في الأصل: إلا قال، والمثبت \"شرح مسلم\" للنووي.\n(^٤) انظر: \"شرح مسلم للنووي ٣/ ٢٣١.\n(^٥) سيأتي برقم (٢٧٤) باب: من توضأ في الجنابة، ثم غسل سائر جسده.\n(^٦) \"سنن الترمذي\" ١/ ٧٤ عقب حديث عائشة (٥٣).\n(^٧) \"المجمل\" ٤/ ٨٦٢ مادة: (ندل).","vol":"4","page":570},{"text":"<span data-type='title' id=toc-390>٨ - باب مَسْحِ اليَدِين بِالتُّرَابِ لِيَكُونَ أَنْقَى</span>\n٢٦٠ - حَدَّثَنَا الحُمَيْدِيُّ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا الأَعْمَشُ، عن سَالِمِ بْنِ أَبِي الَجعْدِ، عن كُرَيْبٍ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ أَنَّ النَّبِيَّ - ﷺ - اغْتَسَلَ مِنَ الجَنَابَةِ، فَغَسَلَ فَرْجَهُ بِيَدِهِ، ثُمَّ دَلَكَ بِهَا الَحائِطَ، ثُمَّ غَسَلَهَا، ثُمَّ تَوَضأَ وُضُوءَهُ لِلصَّلَاةِ، فَلَمَّا فَرَغَ مِنْ غُسْلِهِ غَسَلَ رِجْليْهِ. [انظر: ٢٤٩ - مسلم: ٣١٧ - فتح: ١/ ٣٧٢]\nساق فيه حديث ميمونة: أنه - ﵇ - اغْتَسَلَ مِنَ الجَنَابَةِ، فَغَسَلَ فَرْجَهُ بِيَدِهِ، ثُمَّ دَلَكَ بِهَا الحَائِطَ، ثُمَّ غَسَلَهَا، ثُمَّ تَوَضَّأَ وُضُوءَهُ لِلصَّلَاةِ، فَلَمَّا فَرَغَ مِنْ غُسْلِهِ غَسَلَ رِجْلَيْهِ.\nوقد سلف شرحه.","vol":"4","page":571},{"text":"<span data-type='title' id=toc-391>٩ - باب هَلْ يُدْخِلُ الجُنُبُ يَدَهُ فِي الإِنَاءِ قَبْلَ أَن يَغْسِلَهَا إِذَا لَمْ يَكُنْ عَلَى يَدِهِ قَذَرٌ غَيْرُ الجَنَابَةِ</span>؟\nوَأَدْخَلَ ابن عُمَرَ وَالْبَرَاءُ بْنُ عَازِبٍ يَدَهُ فِي الطَّهُورِ، وَلَمْ يَغْسِلْهَا ثُمَّ تَوَضَّأَ. وَلَمْ يَرَ ابن عُمَرَ وَابْنُ عَبَّاسٍ بَأْسًا بِمَا يَنْتَضِحُ مِنْ غُسْلِ الجَنَابَةِ. [فتح: ١/ ٣٧٢]\n\n٢٦١ - حَدَّثَنَا عَبْدُ اللهِ بْن مَسْلَمَةَ، أَخْبَرَنَا أَفْلَحُ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءِ وَاحِدٍ تَخْتَلِفُ أَيْدِينَا فِيهِ. [انظر: ٢٥٠ - مسلم: ٣١٩، ٣٢١ - فتح: ١/ ٣٧٣]\n\n٢٦٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كانَ رَسُولُ اللهِ - ﷺ - إِذَا اغْتَسَلَ مِنَ الجَنَابَةِ غَسَلَ يَدَهُ. [انظر: ٢٤٨ - مسلم: ٣١٦ - فتح: ١/ ٣٧٤]\n\n٢٦٣ - حَدَّثَنَا أَبُو الوَليدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بَكْرِ بْنِ حَفْصٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ مِنْ جَنَابَةٍ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ مِثلَهُ. [انظر: ٢٥٠ - مسلم: ٣١٩ - فتح: ١/ ٣٧٤]\n\n٢٦٤ - حَدَّثَنَا أَبُو الوَليدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ جَبْرٍ قَالَ: سَمِعْتُ أَنَسَ بنَ مَالِكٍ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - وَالَمْرْأَةَ مِنْ نِسَائِه يَغتَسِلَانِ مِنْ إِنَاءٍ وَاحِدٍ. زَادَ مُسْلِمٌ وَوَهْبٌ، عن شُعْبَةَ: مِنَ الجَنَابَةِ. [فتح: ١/ ٣٧٤]\nمراده: إذا كانت يده طاهرة من النجاسات وهو جنب، فجائز له إدخال يده في الإناء قبل غسلها، فليس شيء من أعضائه نجسًا بسببها فالمؤمن لا ينجس.\nقَالَ البخاري: وَأَدْخَلَ ابن عُمَرَ وَالْبَرَاءُ بْنُ عَازِبٍ يَدَهُ فِي الطَّهُورِ، وَلَمْ يَغْسِلْهَا.","vol":"4","page":572},{"text":"قُلْتُ: وكذا سعد بن أبي وقاص وسعيد بن المسيب وسعيد بن جبير وابن سيرين وعطاء وسالم، وقال الشعبي: كان أصحاب رسول الله - ﷺ - يدخلون أيديهم الماء قبل أن يغسلوها وهم جنب، وكذلك النساء، ولا يفسد ذَلِكَ بعضهم على بعض، ذكره كله ابن أبي شيبة وعبد الرزاق (^١).\nوأما ما رواه ابن أبي شيبة، عن ابن عمر قَالَ: من اغترف من ماء وهو جنب فما بقي منه نجس (^٢)، فمحمول على أنه كان في يده قذر غير الجنابة، وإلا فهو معارض لما رواه البخاري عن ابن عمر.\nونقل ابن التين، عن الحسن أنه قَالَ: إن كانت جنابته من وطءٍ ويده نظيفة فلا بأس بها، وإن كانت من احتلام هراقه ليلًا، فإنه لا يدري أين باتت يده فيصيبه.\nوقال ابن حبيب: من أدخل يده في وضوئه قبل أن يغسلها ساهيًا أو عامدًا فلا شيء عليه، إلا أن يكون بات جنبًا، فلا يدري ما أصاب يده من جنابته، فإنه إن أدخلها قبل الغسل نجس الماء (^٣).\nقَالَ البخاري:\nوَلَمْ يَرَ ابن عُمَرَ وَابْنُ عَبَّاسٍ بَأسًا بِمَا يَنْتَضِحُ مِنْ غُسْلِ الجَنَابَةِ. يريد بالماء: الذي يغتسل به.\nأما أثر ابن عباس فرواه ابن أبي شيبة عن حفص، عن العلاء بن المسيب، عن حماد، عن إبراهيم، عن ابن عباس في الرجل يغتسل\n_________\n(^١) ابن أبي شيبة ١/ ٨١ (٨٩٣ - ٨٩٦)، وعبد الرزاق ١/ ٩١ - ٩٢ (٣١٠).\n(^٢) \"المصنف\" ١/ ٨١ (٨٩٢).\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٦.","vol":"4","page":573},{"text":"من الجنابة فينتضح في إنائه من غسله، فقال: لا بأس به (^١)، وهو منقطع فيما بين إبراهيم، وابن عباس، ورُوي مثله عن أبي هريرة وابن سيرين والنخعي والحسن (^٢)، فيما حكاه ابن بطال (^٣) وابن التين عنهم.\nوقال الحسن: ومن يملك انتشار الماء، فإنا لنرجو من رحمة الله ما هو أوسع من هذا (^٤).\nثم ذكر البخاري أربعة أحاديث:\nأحدها:\nحديث أفْلَحَ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ قَالَتْ: كنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ تَخْتَلِفُ أَيْدِينَا فِيهِ.\nوأخرجه مسلم أيضًا عن شيخ البخاري، وهو عبد الله بن مسلمة القعنبي، عن أفلح (^٥). ورواه عن أفلح أيضًا جماعة منهم: عبد الله بن وهب، وفيه: تختلف أيدينا فيه وتلتقي (^٦). وفي رواية: يعني: حتى تلتقي وفي بعض طرقه أنه سمع القاسم قَالَ: سمعت عائشة (^٧).\nوأفلح (خ. م. د. س. ق) هذا: هو ابن حميد الأنصاري الصدوق، ليس في البخاري غيره، وأخرج له النسائي وأبو داود وابن ماجه (^٨)، وفي\n_________\n(^١) \"المصنف\" ١/ ٧٢ (٧٨٤).\n(^٢) روى هذا كله ابن أبي شيبة ١/ ٧٣ (٧٨٥ - ٧٨٧).\n(^٣) \"شرح ابن بطال\" ١/ ٣٧٨.\n(^٤) رواه ابن أبي شيبة ١/ ٧٢ (٧٩١) والمقطع الأخير (فإنا لنرجو). وما بعده -من كلام ابن سيرين وليس الحسن.\n(^٥) مسلم (٣٢١/ ٤٥) في الحيض، باب: القدر المستحب من الماء في غسل الجنابة.\n(^٦) رواه أبو عوانة (١/ ٢٣٩) (٨١٢)، وابن حبان ٣/ ٣٩٥ (١١١١).\n(^٧) المصدر السابق.\n(^٨) وثقه ابن معين، وأبو حاتم، وقال أحمد بن حنبل وابن عدي: صالح وقال النسائي: =","vol":"4","page":574},{"text":"مسلم أفلح بن سعيد (^١)، ..\nوأفلح عن مولاه أبي أيوب (^٢)، وفي النسائي أفلح الهمداني، عن ابن زرير والأصح: أبو أفلح (^٣)، وأفلح (م. س) بن سعيد السابق، وليس في هذِه الكتب سواهم.\nالحديث الثاني:\nحديثها أيضًا من طريق هِشَامٍ، عَنْ أَبِيهِ، عَنْها: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا اغْتَسَلَ مِنَ الجَنَابَةِ غَسَلَ يَدَهُ.\n_________\n= لا بأس به، وفي رواية عن أحمد أنه أنكر عليه حديثين، ولم يخرج له البخاري له شيئًا منهما. وقال الواقدي: مات سنة ثمان وخمسين ومائة. وقال غيره: سنة ست وخمسين. انظر ترجمته في: \"التاريخ الكبير\" للبخاري ٢/ ٥٣ (١٦٥٥)، \"تهذيب الكمال\" ٣/ ٣٢١ (٥٤٧)، \"هدي الساري\" ص ٣٩١.\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" القسم المتمم ص ٤٢٨، \"التاريخ الكبير\" (٢/ ٥٢ (١٦٥٤)، و\"تهذيب الكمال\" ٣/ ٣٢٣ (٥٤٨)، و\"ميزان الاعتدال\" (١/ ٢٧٤) (١٠٢٣).\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" (٢/ ٥٢ (١٦٥٣)، و\"تهذيب الكمال\" (٣/ ٣٢٥) (٥٤٩)، و\"الثقات\" لابن حبان (٤/ ٥٨).\n(^٣) قالوا: صوابه أبو أفلح وذكره المزي في \"تهذيب الكمال\" (٣/ ٣٢٦) (٥٥٠) تحت اسم (أفلح) وقال: والمحفوظ: أبو أفلح. ثم ترجم له تحت اسم -أبو أفلح ٣٣/ ٤٧ (٧٢١٢). وترجم له الذهبي في موضعين، موضع: أفلح، والثاني: أبو أفلح \"الميزان\" ١/ ٢٧٥ (١٠٢٤)، ٦/ ١٦٧ (٩٩٧٢) وقال في الموضع الأول: لا يدري من هو. وفي الثاني: قال ابن القطان: مجهول. وذكره العجلي في \"معرفة الثقات\" (٢/ ٣٨٤) وعنده: أبو أفلح، وقال: بصري ثقة.\nوحديثه عند النسائي (٨/ ١٦٠) في تحريم الذهب على الرجال من حديث علي - ﵁ -، ورواه النسائي في عدة طرق وقع فيها: أبو أفلح إلا طريق ابن المبارك وقع: أفلح، وقال النسائي بعده: وحديث ابن المبارك أولى بالصواب إلا قوله: أفلح، فإن أبا أفلح أشبه. ورواه أبو داود (٤٠٥٧)، وابن ماجه (٣٥٩٥) وغيرهم، ووقع عندهم: أبو أفلح، مما يؤكد أن أبا أفلح هو الصواب والله أعلم.","vol":"4","page":575},{"text":"هذا الحديث أخرجه هكذا مختصرًا، وأخرجه أبو داود مطولًا (^١)، وعزاه أبو مسعود الدمشقي إلى البخاري بإسناده المذكور فيه بلفظ: كنت اغتسل أنا ورسول الله - ﷺ - من إناء واحد. والذي فيه ما قدمناه، وقد نبه عليه الحميدي أيضًا (^٢).\nالحديث الثالث:\nحَدَّثنَا أَبُو الوَليدِ، ثنَا شُعْبَةُ، عَنْ أَبِي بَكْرِ بْنِ حَفْصٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ مِنْ جَنَابَةٍ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ مِثْلَهُ.\nذكر أصحاب الأطراف أن حديث عبد الرحمن هذا رواه البخاري، عن أبي الوليد، عن شعبة، عن عبد الرحمن (^٣)، ورواه النسائي عن محمد بن عبد الأعلى، عن خالد بن الحارث، عن شعبة، عن عبد الرحمن (^٤).\nورواه أبو نعيم من طريق أبي خليفة، ثنا أبو الوليد، ثنا شعبة، عن عبد الرحمن به، بمثل حديث أبي بكر بن حفص، ثم قَالَ: رواه البخاري، عن أبي الوليد حديث عبد الرحمن، وأبي بكر جميعًا، وصرح بذلك أبو مسعود أيضًا.\n_________\n(^١) \"سنن أبي داود\" (٢٤٢).\n(^٢) \"الجمع بين الصحيحين\" ٤/ ٤١ - ٤٢.\n(^٣) قلت: يقصدون هذا الموضع. فإن البخاري يقصد: حدثنا أبو الوليد، قال: حدثنا شعبة عن أبي بكر … وعن عبد الرحمن …\nقال الحافظ في \"الفتح\" ١/ ٣٧٤: قوله (وعن عبد الرحمن بن القاسم). هو معطوف على قوله (شعبة عن أبي بكر بن حفص) فلشعبة فيه إسنادان عن عائشة … وقد وهم من زعم أن رواية عبد الرحمن معلقة.\n(^٤) النسائي ١/ ١٢٨ - ١٢٩.","vol":"4","page":576},{"text":"الحديث الرابع:\nحَدَّثنَا أَبُو الوَلِيدِ، ثَنَا شُعْبَةُ، عَنْ عَبْدِ الله بْنِ عَبْدِ الله بْنِ جَبْرٍ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: كَانَ النَّبيُّ - ﷺ - وَالْمَرْأَةُ مِنْ نِسَائِهِ يَغْتَسِلَانِ مِنْ إِنَاءً وَاحِدٍ. قال: وزَادَ مُسْلِمٌ وَوَهْبٌ، عَنْ شُعْبَةَ: مِنَ الجَنَابَةِ.\nهذا الحديث من أفراده، ولم يخرج مسلم عن أنس في هذا شيئًا، ومسلم: هو ابن إبراهيم الأزدي، الحافظ الثقة المأمون. مات سنة اثنتين وعشرين ومائتين (^١)، وأسقطه أبو مسعود وخلف في أطرافهما، واقتصرا على وهب وحده.\nثم هذِه الزيادة التي زادها وهب (^٢) وهي: من الجنابة، لم يذكرها الإسماعيلي من طريقه، فإنه قَالَ: أخبرني ابن ناجية، حَدَّثَني زيد بن أخزم، ثنا وهب بن جرير، ثنا شعبة، وقال: لم يذكر من الجنابة، وذلك بعد أن أخرجه بغير هذِه الزيادة أيضًا من طريق ابن مهدي وبهز.\nإذا تقرر ذَلِكَ فأين موضع الترجمة التي ذكرها البخاري، وأكثرها لا ذكر فيه لغسل اليد، وإنما جاء ذكر اليد في حديث هشام، عن أبيه، عن عائشة؟ والجواب من وجوه:\nأحدها: وهو ما اقتصر عليه ابن بطال أن حديث هشام مفسر لمعنى الباب، وذلك أنه حمل غسل اليد قبل إدخالها الإناء، الذي رواه هشام إذا خشي أن يكون قد [علق] (^٣) بها شيء من أذى الجنابة أو غيرها، وما لا ذكر فيه لغسلها من الأحاديث حملها على حال يقين طهارة\n_________\n(^١) انظر ترجمته في \"التاريخ الكبير\" للبخاري ٨/ ١٨٠ - ١٨١ (٧٨٨)، \"تهذيب الكمال\" ٢٧/ ٤٨٧.\n(^٢) ورد بهامش الأصل ما نصه: مسلم أيضًا زادها.\n(^٣) في الأصل: علم، والمثبت من \"شرح ابن بطال\" ١/ ٣٧٧.","vol":"4","page":577},{"text":"اليد، فاستعمل من اختلاف الأحاديث فائدتين جمع بهما بين معانيها وانتفي بذلك التعارض عنها، وقد رُوي هذا المعنى عن ابن عمر كما سلف (^١).\nثانيها: جواب أبي العباس ابن المنير، وهو أنه لما علم أن الغسل إما لحدث حكمي، أو لحادث عيني، (وقد فرض الكلام فيمن ليس على يده حادث بقي الحدث المانع من إدخالها الإناء) (^٢)، لكن الحدث ليس بمانع؛ لأن الجنابة لو كانت تتصل بالماء حكمًا لما جاز للجنب أن يدخل يده في الإناء حتى يكمل طهارته ويزول حدث الجنابة عنه، فلما تحقق جواز إدخالها في الإناء في أثناء الغسل، علم أن الجنابة ليست مؤثرة في منع مباشرة الماء باليد، فلا مانع إذًا من إدخالها أولًا كإدخالها وسطًا، وحقق ذلك أن الذي ينتضح من بدن الجنب طاهر لا تضر مخالطته لماء الغسل.\nقَالَ: والشارح -يعني: ابن بطال- أبعد عن مقصوده (^٣).\nالثالث: أن الحديث الثاني ظاهر فيه، وأما الحديث الأول فقولها: (تختلف أيدينا فيه). إذ لو غسلا أيديهما قبل إدخالها في الإناء لقالت: (تختلف أيدينا منه)، أو بينت أن في البعض: (تختلف أيدينا فيه).\nوفي البعض: (تختلف أيدينا منه). وباقي الباب مستطرد لبقية أسانيد الحديث.\n_________\n(^١) \"شرح ابن بطال\" ١/ ٣٧٧ - ٣٧٨.\n(^٢) تصرف المصنف في النقل من \"المتواري\" فأغمض المعنى، وننقل عبارة ابن المنير فهي أوضح قال: \"وقد فرض الكلام فيمن ليس على يده حادث نجاسة ولا قذر، بقي أن يكون بيده حدث حكمي يمنع إدخالها الإناء\". وباقي النقل تام.\n(^٣) \"المتواري\" ص ٧٦.","vol":"4","page":578},{"text":"الرابع: أنه يحتمل أنه لما ذكر جل الأحاديث بدون غسل اليد علم أن تركه كاف في الغسل، إذ لو لم يكن كافيًا لذكره في كلها.\nوتحتمل خامسًا: وهو أن البخاري لما ذكر في بعض طرق حديث عائشة غسل اليد، ولم يذكرها في الباقي جريًا على عادته في الأصل، ذكر الحديث وترك اللفظ المستنبط منه المعنى المحتاج إليه منه، ويكون مراده تبحر المستنبط من طرق الحديث، واستخراج المقصود منه، وقد روى مسلم من حديث أبي سلمة عن عائشة قالت: كان رسول الله - ﷺ - إذا اغتسل بدأ بيمينه فصب عليها من الماء فغسلهما .. وفي آخره: (وكنت أغتسل أنا وهو من إناء واحد) (^١).\n_________\n(^١) مسلم (٣٢١/ ٤٣) كتاب: الحيض، باب: القدر المستحب من الماء في غسل الجنابة.","vol":"4","page":579},{"text":"<span data-type='title' id=toc-392>١٠ - باب مَنْ أَفرَغَ بِيَمِينِهِ عَلَى شِمَالِهِ فِي الغُسْلِ</span>\n٢٦٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا الأَعْمَشُ، عن سَالِمِ بْنِ أَبِى الَجعْدِ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ بِنْتِ الَحارِثِ قَالَتْ: وَضَعْتُ لِرَسُولِ اللهِ - ﷺ - غُسْلًا وَسَتَزتُهُ، فَصَبَّ عَلَى يَدِهِ، فَغَسَلَهَا مَرَّةً أَوْ مَرَّتَيْنِ -قَالَ سُلَيمَانُ: لَا أَدْرِي أَذَكَرَ الثَّالِثَةَ أَمْ لَا -ثُمَ أَفْرَغَ بِيَمِينِهِ عَلَى شِمَالِهِ، فَغَسَلَ فَرْجَهُ، ثُمَّ دَلَكَ يَدَهُ بِالأْرْضِ -أَوْ بِالَحْائِطِ- ثُمَّ تَمَضْمَضَ وَاسْتَنْشَقَ، وَغَسَلَ وَجْهَهُ وَيَدَيْهِ، وَغَسَلَ رَأْسَهُ، ثُمَّ صَبَّ عَلَى جَسَدِهِ، ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيْهِ، فَنَاوَلْتُهُ خِرْقَةً، فَقَالَ بِيَدِهِ هَكَذَا، وَلَمْ يُرِدْهَا. [انظر: ٢٤٩ - مسلم: ٣١٧ - فتح: ١/ ٣٧٥]\nثم ساق حديث ميمونة: قَالَتْ: وَضَعْتُ لِرَسُولِ اللهِ - ﷺ - غُسْلًا وَسَتَرْتُهُ، فَصَبَّ عَلَى يَدِهِ، فَغَسَلَهَا مَرَّةً أَوْ مَرَّتَيْنِ -قَالَ سُلَيْمَانُ يعني الأعمش أحد رواته: لَا أَدْرِي أَذَكَرَ الثَّالِثَةَ أَمْ لَا -ثُمَّ أَفْرَغَ بِيَمِينِهِ عَلَى شِمَالِهِ، فَغَسَلَ فَرْجَهُ، ثُمَّ دَلَكَ يَدَهُ بِالأَرْضِ -أَوْ بِالْحَائِطِ- ثُمَّ تَمَضْمَضَ وَاسْتَنْشَقَ، وَغَسَلَ وَجْهَهُ وَيَدَيْهِ، وَغَسَلَ رَأْسَهُ، ثُمَّ صَبَّ عَلَى جَسَدِهِ، ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيْهِ، فَنَاوَلْتُهُ خِرْقَةً، فَقَالَ بِيَدِهِ هَكَذَا، وَلَمْ يُرِدْهَا.\nوهو ظاهر فيما ترجم له، والحديث محمول على أنه كان في يده أو في فرجه جنابة أو أذى، فلذلك دَلَك يده بالأرض وغسلها قبل إدخالها في وَضُوئه، على ما سلف في الباب قبله.\nوفيه إباحة النفض وعدم التنشيف على ما سلف. وفيه غير ذَلِكَ مما سلف.\nوقولها: (غُسلًا) هو: [بالضم: ماءٌ] (^١) يغتسل به كما صرح به في الرواية الآتية في الباب بعده.\n_________\n(^١) مطموسة في الأصل، ولعل الصواب ما أثبتناه.","vol":"4","page":580},{"text":"<span data-type='title' id=toc-393>١١ - باب تَفْرِيقِ الغُسْلِ وَالْوُضُوءِ</span>\nوَيُذْكَرُ عَنِ ابن عُمَرَ أَنَهُ غَسَلَ قَدَمَيْهِ بَعْدَ مَا جَفَّ وَضُوءُهُ.\n\n٢٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مَحْبُوبٍ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ سَالِمِ بْنِ أبِي الَجعْدِ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- عَنِ ابن عَبَّاسٍ قَالَ: قَالَتْ مَيْمُونَةُ: وَضَعْتُ لِرَسُولِ اللهِ - ﷺ - مَاءً يَغْتَسِل بِهِ، فَأَفْرَغَ عَلَى يَدَيْهِ، فَغَسَلَهُمَا مَرَّتَيْنِ مَرَّتَيْنِ -أَوْ ثَلَاثًا- ثُمَّ أَفْرَغَ بِيَمِينِهِ عَلَى شِمَالِهِ، فَغَسَلَ مَذَاكِيرَهُ، ثُمَّ دَلَكَ يَدَهُ بِالأرضِ، ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ وَيَدَيْهِ، وَغَسَلَ رَأْسَهُ ثَلَاثًا، ثُمَّ أَفْرَغَ عَلَى جَسَدِهِ، ثُمَّ تَنَحَّى مِنْ مَقَامِهِ فَغَسَلَ قَدَمَيْهِ. [انظر: ٢٤٩ - مسلم: ٣١٧ - فتح: ١/ ٣٧٥]\nهذا الباب يقع في بعض النسخ قبل الباب الذي قبله، وفي بعضها بعده، والشراح أيضًا اختلفوا كذلك على حسب النسخ.\nقَالَ البخاري: وَيُذْكَرُ عَنِ ابن عُمَرَ أَنَّهُ غَسَلَ قَدَمَيْهِ بَعْدَ مَا جَفَّ وَضُوءُه.\nوهذا رواه بنحوه الشافعي، عن مالك، عن نافع، عنه أنه توضأ بالسوق، فغسل وجهه ويديه ومسح برأسه، ثم دعي لجنازة، فدخل المسجد ليصلي عليها، فمسح على خفيه، ثم صلى عليها (^١).\nقَالَ الشافعي: وأحب أن يتابع الوضوء ولا يفرقه، وإن قطعه فأحب أن يستأنف وضوءه. ولا يتبين لي أن يكون عليه استئناف وضوء (^٢).\nقَالَ البيهقي: وقد روينا في حديث ابن عمر جواز التفريق (^٣)، وهو\n_________\n(^١) \"الأم\" ١/ ٣٢ ورواه مالك في \"الموطأ\" ص ٤٨.\n(^٢) \"الأم\" ١/ ٢٦.\n(^٣) \"السنن الكبرى\" ١/ ٣١٢.","vol":"4","page":581},{"text":"مذهب أبي حنيفة والشافعي في الجديد، وهو قول ابن عمر وابن المسيب وعطاء وطاوس والنخعي والحسن وسفيان بن سعيد ومحمد بن عبد الله بن عبد الحكم.\nوعن الشافعي: لا يجزئه ناسيًا كان أو عامدًا، وهو قول عمر بن الخطاب، وبه قَالَ قتادة وربيعة والأوزاعي والليث وابن وهب، وذلك إذا فرقه حتى جف، وهو ظاهر مذهب مالك، وإن فرقه يسيرًا جاز. وإن كان ناسيًا، فقال ابن القاسم: يجزئه.\nوقال ابن حبيب عن مالك: يجزئه في الممسوح دون المغسول. وعن ابن أبي زيد: يجزئه في الرأس خاصة. وقال ابن مسلمة في \"المبسوط\": يجزئه في الممسوح رأسًا كان أو خفًّا (^١).\nثم ذكر البخاري حديث ميمونة:\nعن مُحَمَّدِ بْنِ مَحْبُوبٍ، ثنَا عَبْدُ الوَاحِدِ، ثنَا الأَعْمَشُ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ مَيْمُونَة: وَضَعْتُ للنبي - ﷺ - مَاءً يَغْتَسِلُ بِهِ، فَأَفْرَغَ عَلَى يَدَيْهِ، فَغَسَلَهُمَا مَرَّتَيْنِ -أَوْ ثَلَاثًا- .. الحديث.\nوقد سلف أيضًا (^٢).\nومحمد (خ. د. س) هذا: بصري ثقة من أفراد البخاري (^٣). مات سنة ثلاث وعشرين ومائتين (^٤).\n_________\n(^١) انظر \"مختصر اختلاف العلماء\" ١/ ١٥٣.\n(^٢) سلف برقم (٢٤٩) كتاب: الغسل، باب: الوضوء قبل الغسل.\n(^٣) ورد بهامش الأصل ما نصه: يعني عن مسلم وإلا فقد اشترك في الأخذ عنه أبو داود مع البخاري، وأخرج له النسائي، فاعلمه.\n(^٤) انظر ترجمته في \"التاريخ الكبير\" للبخاري ١/ ٢٤٥ (٧٧٥)، \"الجرح والتعديل\" ٨/ ١٠٢ (٤٤٠)، \"تهذيب الكمال\" ٢٦/ ٣٧٠ (٥٥٨٢).","vol":"4","page":582},{"text":"وعبد الواحد: هو ابن زياد العبدي، مولاهم البصري. مات سنة ست وسبعين ومائة، قَالَ النسائي: ليس به بأس (^١).\nوجه الدلالة لما ذكره البخاري أنه - ﷺ - تنحى عن مقامه فغسل قدميه. فدل على عدم وجوبه، وكذا فعل ابن عمر، واحتج غيره بأن الله ﵎ أمر المتوضى بغسل الأعضاء، فمن أتى ما أمر به متفرقًا، فقد أدى ما أمر به، وجفوف الوضوء ليس بحدث، فكذا جفوف أعضائه.\nوأجاب من أوجبه: بأن التنحي في حديث ميمونة كان قريبًا، وهذا وإن قرب في حديث ميمونة، فيبعد في فعل ابن عمر. ومحل بسط المسألة كتب الخلاف.\n_________\n(^١) أبو بشر، وقيل: أبو عبيدة البصري، وثقه ابن سعد وأبو زرعة وأبو حاتم. انظر ترجمته في \"الطبقات\" ٧/ ٢٨٩. و\"التاريخ الكبير\" ٦/ ٥٩ (١٧٠٦). و\"الجرح والتعديل\" ٦/ ٢٠ - ٢١ (١٠٨). و\"تهذيب الكمال\" ١٨/ ٤٥٠ - ٤٥٤ (٣٥٨٥).","vol":"4","page":583},{"text":"<span data-type='title' id=toc-394>١٢ - باب من جَامَعَ ثُمَّ عَادَ، وَمَنْ دَارَ عَلَى نِسَائِهِ فِي غُسْلٍ وَاحِدٍ</span>\n٢٦٧ - حَدَّثَنَا مُحَمَّدُ بْن بَشَّارٍ قَالَ: حَدَّثَنَا ابن أَبِي عَدِىٍّ، وَيَحْيَى بن سَعِيدٍ، عَنْ شُعْبَةَ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ الُمنْتَشِرِ، عَنْ أَبِيهِ قَالَ: ذَكَرْتُهُ لِعَائِشَةَ، فَقَالَتْ: يَرْحَمُ اللهُ أَبَا عَبْدِ الرَّحْمَنِ، كُنْتُ أُطَيِّبُ رَسُولَ اللهِ - ﷺ -، فَيَطُوفُ عَلَى نِسَائِهِ، ثُمَّ يُصْبحُ مُحْرِمًا يَنْضَخُ طِيبًا. [٢٧٠ - مسلم: ١١٩٢ - فتح: ١/ ٣٧٦]\n\n٢٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ قَالَ: حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ قَالَ: كَانَ النَّبيُّ - ﷺ - يَدُورُ عَلَى نِسَائِهِ فِي السَّاعَةِ الوَاحِدَةِ مِنَ اللَّيلِ وَالنَّهَارِ، وَهُنَّ إِحْدى عَشْرَةَ. قَالَ: قُلْتُ لأَنَسٍ: أَوَ كَانَ يُطِيقُهُ؟ قَالَ: كُنَّا نَتَحَدَّثُ أَنَّهُ أُعْطِيَ قُوَّةَ ثَلَاثِينَ. وَقَالَ سَعِيدٌ، عَنْ قَتَادَةَ: إِنَّ أَنَسًا حَدَّثَهُمْ تِسْعُ نِسْوَةٍ. [٢٨٤، ٥٠٦٨، ٥٢١٥ - مسلم: ٣٠٩ - فتح: ١/ ٣٧٧]\nحَدَّثنَا مُحَمَّدُ بْنُ بَشارٍ، ثنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، ثَنَا أَنَسُ بْنُ مَالِكٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَدُورُ عَلَى نِسَائِهِ فِي السَّاعَةِ الوَاحِدَةِ مِنَ اللَّيْلِ وَالنَّهَارِ، وَهُنَّ إِحْدى عَشْرَةَ. قُلْتُ لأَنَسٍ: أَوَ كَانَ يُطِيقُهُ؟ قَالَ: كُنَّا نتَحَدَّثُ أَنَّهُ أُعْطِيَ قُوَّةَ ثَلَاثِينَ. وَقَالَ سَعِيدٌ، عَنْ قَتَادَةَ: إِن أَنَسًا حَدَّثَهُمْ تِسْعُ نِسْوَةٍ.\nسعيد هذا: هو ابن أبي عَرُوبة (^١)، وقد ذكر البخاري حديثه في باب\n_________\n(^١) واسم أبي عروبة: مهران العدوي، أبو النضر البصري، مولى بني عدي بن يشكر، أحد الأئمة الحفاظ، وكان أحد أحفظ أهل زمانه، كما قال أبو عوانة، أثبت الناس في قتادة كما قال ابن معين والطيالسي وثقه يحيى بن معين والنسائي وأبو زرعة وزاد: مأمون. ومات سنة ست وخمسين ومائة، وقيل: سنة سبع وخمسين. وروى له الجماعة. \"الطبقات\" ٧/ ٢٧٣. \"التاريخ الكبير\" للبخاري ٣/ ٥٠٤ (١٦٧٩). و\"تهذيب الكمال\" ١١/ ٥ (٢٣٢٧)","vol":"4","page":584},{"text":"الجنب يخرج ويمشي في السوق (^١)، وكذا في النكاح (^٢)، وزعم الجياني أن في نسخة الأصيلي (شعبة) بدل (سعيد) قَالَ الأصيلي: وفي عرضنا على أبي زيد بمكة: سعيد، وكذا رواه ابن السكن وغيره، قَالَ أبو علي: وهو الصواب (^٣).\nثم قَالَ البخاري: حَدَّثنَا مُحَمَّدُ بْنُ بَشَّارٍ، ثنَا ابن أَبِي عَدِيٍّ، وَيَحْيَى ابْنُ سَعِيدٍ، عَنْ شُعْبَةَ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ المُنْتَشِرِ، عَنْ أَبِيهِ قَالَ: ذَكَرْتُهُ لِعَائِشَةَ، فَقَالَتْ: يَرْحَمُ اللهُ أَبَا عَبْدِ الرَّحْمَنِ، كُنْتُ أُطَيِّبُ رَسُولَ اللهِ - ﷺ -، فَيَطُوفُ عَلَى نِسَائِهِ، ثُمَّ يُصْبحُ مُحْرِمًا يَنْضَخُ طِيبًا.\nأما حديث أنس فالكلام عليه من وجوه:\nأحدها:\nنسخ البخاري مختلفة في تقديم حديث أنس على حديث عائشة وعكسه، وتقديم حديث عائشة هو ما مشى عليه الشراح: الداودي، وابن بطال، وبعض شيوخنا في شرحه.\nوحديث أنس أخرجه مسلم من حديث هشام بن زيد، عنه أن النبي - ﷺ - كان يطوف على نسائه بغسل واحد (^٤).\nوهو مطابق لتبويب البخاري دون ما ذكره، وأخرجه أبو داود والنسائي من حديث حميد عنه (^٥)، وابن خزيمة في \"صحيحه\" من\n_________\n(^١) سيأتي برقم (٢٨٤).\n(^٢) سيأتي برقم (٥٠٦٨) باب: كثرة النساء.\n(^٣) \"تقييد المهمل\" ٢/ ٥٧٩.\n(^٤) مسلم (٣٠٩) كتاب: الحيض، باب: جواز نوم الجنب واستحباب الوضوء له، وغسل الفرج إذا أراد أن يأكل أو يشرب أو ينام أو يجامع.\n(^٥) أبو داود (٢١٨)، والنسائي ١/ ١٤٣، وأحمد ٣/ ١٨٩. وقال الألباني في \"صحيح أبي داود\" (٢١٢): إسناده صحيح على شرط البخاري.","vol":"4","page":585},{"text":"حديث ثابت عنه، وقال: غريب والمشهور عن قتادة عنه (^١).\nولما خرجه الترمذي من حديث قتادة عنه، قال: وفي الباب عن أبي رافع (^٢). كذا قال، وحديث أبي رافع معارض لهذا، أخرجه أبو داود بلفظ: أن النبي - ﷺ - طاف ذات يوم على نسائه، يغتسل عند هذِه وعند هذِه، فقلت: يا رسول الله، ألا تجعله غسلًا واحدًا؟ قَالَ: \"هذا أزكى وأطيب وأطهر\" (^٣).\nوأخرجه النسائي وابن ماجه (^٤)، قَالَ أبو داود: حديث أنس أصح من هذا، وضعفه ابن القطان (^٥)، وأما ابن حزم فصححه (^٦).\n_________\n(^١) ابن خزيمة ١/ ١١٥ (٢٢٩).\n(^٢) الترمذي (١٤٠).\n(^٣) أبو داود (٢١٩)، وحسنه الألباني في \"صحيح أبي داود\" (٢١٦).\n(^٤) رواه النسائي في \"الكبرى\" ٥/ ٣٢٩ (٩٠٣٥)، وابن ماجه (٥٩٠).\n(^٥) قال في كتاب: \"الوهم والإيهام الواقعين في كتاب الأحكام\" ٤/ ١٢٦ (١٥٧٠) معقبًا على هذا الحديث قائلًا: وسكت عنه، وهو لا يصح، فإنه عند النسائي من رواية حبان عن حماد بن سلمة، قال: أخبرنا عبد الرحمن بن فلان بن أبي رافع، عن عمته سلمى، عن أبي رافع\nويختلف في عبد الرحمن هذا، فمنهم من يقول ما ذكرناه، ومنهم من يقول:\nعبد الرحمن بن أبي رافع، كذلك ذكره أبو داود من رواية موسى بن إسماعيل، عن حماد بن سلمة، وموسى أصحب الناس لحماد وأعرفهم بحديثه وأقعدهم به، وهكذا ذكره البخاري في \"تاريخه\" قال: عبد الرحمن بن أبي رافع، عن عمته، عن أبي رافع: طاف النبي - ﷺ - على نسائه في ليلة. قاله شهاب عن حماد بن سلمة.\n(^٦) \"المحلى\" ١٠/ ٦٨ - ٦٩ وساقه بسنده، ثم قال: ولو لم يأت هذا الخبر لكان الغسل بين كل اثنتين منهن حسنًا؛ لأنه لم يأت عن ذلك نهي.","vol":"4","page":586},{"text":"ثانيها:\nقوله: (يَدُورُ عَلَى نِسَائِهِ فِي السَّاعَةِ الوَاحِدَةِ مِنَ اللَّيْلِ وَالنَّهَارِ). وفي رواية سعيد بن أبي عَروبة، عن قتادة: في الليلة الواحدة، كما سيأتي في بابه (^١).\nثالثها:\nدورانه - ﷺ - عليهن في ذَلِكَ يحتمل ثلاثة أوجه:\nأحدها: أن يكون ذَلِكَ عند إقبالهِ من سفره: حيث لا قَسم ملزم؛ لأنه كان إذا سافر أقرع بين نسائه فأيتهن خرج سهمها سافر بها، فإذا انصرف استأنف القسم بعد ذَلِكَ، ولم تكن واحدة منهن أولى من صاحبتها بالبداءة، فلما استوت حقوقهن جمعهن كلهن في وقت، ثم استانف القسم بعد ذَلِكَ.\nثانيها: أن ذَلِكَ كان بإذنهن ورضاهن، أو بإذن صاحبة النوبة ورضاها. كنحو استئنذانه لهن أن يُمرَّض في بيت عائشة، قاله أبو عبيد.\nثالثها: للمهلب أن ذَلِكَ كان في يوم فراغه من القسم منهن، فيفرغ في هذا اليوم لهن أجمع، ثم يستأنف بعد ذَلِكَ (^٢)، وهذِه التأويل إنما يحتاج إليها من يقول بوجوب القسم عليه - ﷺ - في الدوام كما يجب علينا، وهم الأكثرون. وأما من لا يوجبه فلا يحتاج إلى تأويل، وهو رأي الإصطخري من أصحابنا.\nوذكر ابن العربي المالكي أن الله خص نبيه عليه أفضل الصلاة والسلام بأشياء في النكاح منها: أنه أعطاه ساعة لا تكون لأزواجه\n_________\n(^١) سيأتي برقم (٥٠٦٨) كتاب: النكاح، باب: كثرة النساء.\n(^٢) انظر \"شرح ابن بطال\" ١/ ٣٨٢.","vol":"4","page":587},{"text":"فيها حق، يدخل فيها على جميع أزواجه فيفعل ما يريد بهن، ثم يدخل عند التي يكون الدور لها.\nوفي كتاب مسلم عن ابن عباس أن تلك الساعة كانت بعد العصر، فلو اشتغل عنها لكانت بعد المغرب أو غيره؛ فلذلك قَالَ في الحديث: في الساعة الواحدة من ليل أو نهار (^١).\nرابعها:\nفيه أن غسل الجنابة ليس على الفور، وإنما يتضيق عند القيام إلى الصلاة، وهو إجماع، نعم، هل وجب بالتقاء الختانين وإنزال المني أو بالقيام إلى الصلاة أو بالمجموع؟ فيه أوجه لأصحابنا، محل إيضاحها كتب الفروع.\nخامسها:\nفيه طهارة بدن الجنب وعرقه.\nسادسها:\nقوله: (وَهُنَّ إِحْدى عَشْرَةَ). قَالَ ابن خزيمة: لم يقل أحد من أصحاب قتادة إحدى عشرة، إلا معاذ بن هشام، عن أبيه (^٢).\nوقد ذكر البخاري الرواية الأخرى عن أنس تسع نسوة. وجُمع بينهما بأن أزواجه كن تسعًا في هذا الوقت، كما في رواية سعيد، وسريتاه مارية وريحانة، على رواية من روى أن ريحانة كانت أمة، وروى بعضهم أنها كانت زوجة، وروى أبو عبيد أنه كان مع ريحانة فاطمة بنت شريح.\n_________\n(^١) \"عارضة الأحوذي\" ١/ ٢٣١.\n(^٢) ابن خزيمة ١/ ١١٥ - ١١٦ (٢٣١) ولم أقف على كلامه المشار إليه.","vol":"4","page":588},{"text":"قَالَ ابن حبان: حكى أنس هذا الفعل منه في أول قدومه المدينة، حيث كان تحته تسع نسوة؛ لأن هذا الفعل كان منه مرارًا لا مرة واحدة (^١).\nولا نعلم أنه تزوج نساءه كلهن في وقت واحد، ولا يستقيم هذا إلا في آخر أمره، حيث اجتمع عنده تسع نسوة وجاريتان، ولا نعلم أنه اجتمع عنده إحدى عشرة امرأة بالتزويج، فإنه تزوج بإحدى عشرة، أولهن خديجة، ولم يتزوج عليها حتى ماتت. ووقع في \"شرح ابن بطال\" أنه - ﷺ - لا يحل له من الحرائر غير تسع (^٢).\nوالأصح عندنا أنه يحل له ما شاء من غير حصر.\nسابعها:\nقول أنس: (كُنَّا نتَحَدَّثُ أَنَّهُ أُعْطِيَ قُوَّةَ ثَلَاثِينَ). كذا جاء هنا، وفي \"صحيح الإسماعيلي\" من حديث أبي يعلى، عن أبي موسى، عن معاذ: قوة أربعين. وفي \"الحلية\" لأبي نعيم، عن مجاهد: أعطي قوة أربعين رجلًا كل رجل من رجال أهل الجنة (^٣).\nوذكر ابن العربي أنه كان لرسول الله - ﷺ - القوة الظاهرة على الخلق في الوطء، كما في هذا الحديث، وكان له في الأكل القناعة؛ ليجمع الله\n_________\n(^١) ذكره ابن حبان في \"صحيحه\" ٤/ ١٠ - ١١.\n(^٢) \"شرح ابن بطال\" ١/ ٣٨٢.\n(^٣) لم أقف عليه في \"الحلية\" عن مجاهد، غير أن الحافظ عزاه في \"الفتح\" ١/ ٣٧٨ لأبي نعيم في \"صفة الجنة\". وهو في \"الطبقات\" ١/ ٣٧٤، والذي في \"الحلية\" ٨/ ٣٧٦ عن أبي هريرة قال: قال رسول الله - ﷺ -: \"أتاني جبريل بقدر يقال له الكفيت، فأكلت منها أكلة فأعطيت قوة أربعين رجلًا في الجماع\". وقال أبو نعيم: غريب، وقال الألباني عنه في \"الضعيفة\": باطل.","vol":"4","page":589},{"text":"له الفضلين في الأمور الاعتيادية، كما جمع له الفضيلتين في الأمور الشرعية حتى يكون حاله كاملًا في الدارين (^١).\nثامنها:\nفيه جواز الجمع بين الزوجات والسراري -كما قررناه- بغسل واحد، لكن الغسل بعد كل وطء أكمل، وهو حجة لمالك في قوله (^٢): إن من ظاهر من أمته لزمه الظهار؛ لأنها من نسائه، واحتج بظاهر قوله تعالى: ﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ﴾ [البقرة: ٢٢٦]، وخالف أبو حنيفة والشافعي في ذَلِكَ (^٣).\nتاسعها:\nثبت في \"صحيح مسلم\" من حديث أبي سعيد مرفوعًا: \"إذا أتى أحدكم أهله ثم أراد أن يعود فليتوضأ\" (^٤) وفي رواية لابن خزيمة \"وضوءه للصلاة\" وفي أخرى له: \"فهو أنشط للعود\" (^٥). ولما خرج الحاكم لفظة \"وضوءه للصلاة\" وصححها قال: هذِه لفظة تفرد بها شعبة، عن عاصم، والتفرد من مثله مقبول عندهما (^٦).\nوفي رواية لابن حزم: \"فلا يعود حتى يتوضأ\" وصححها، ثم قَالَ: لم نجد لهذا الخبر ما يخصصه ولا ما يخرجه إلى الندب إلا خبرًا ضعيفًا، رواه يحيى بن أيوب، عن موسى بن عقبة، عن أبي إسحاق،\n_________\n(^١) \"عارضة الأحوذي\" ١/ ٢٣١.\n(^٢) \"المدونة\"٢/ ٣٢٥.\n(^٣) انظر \"المبسوط\" ٧/ ٣١، و\"الأم\" ٥/ ٢٦٢.\n(^٤) مسلم (٣٠٨) كتاب: الحيض، باب: جواز نوم الجنب واستحباب الوضوء له وغسل الفرج إذا أراد أن يأكل أو يشرب أو ينام أو يجامع.\n(^٥) ابن خزيمة ١/ ١٠٩ - ١١٠ (٢٢٠، ٢٢١).\n(^٦) \"المستدرك\" ١/ ١٥٢.","vol":"4","page":590},{"text":"عن الأسود، عن عائشة: كان النبي - ﷺ - يجامع ثم يعود ولا يتوضأ، وينام ولا يغتسل. وقال بإيجاب الوضوء بقول عطاء وإبراهيم وعكرمة وابن سيرين والحسن (^١).\nقُلْتُ: وفي \"المصنف\" عن ابن عمر: إذا أردت أن تعود توضأ.\nوروي بإسناده عن الحسن أنه كان لا يرى بأسًا أن يجامع ثم يعود قبل أن يتوضأ، قَالَ: وكان ابن سيرين يقول: لا أعلم بذلك بأسًا، إنما قيل ذَلِكَ؛ لأنه أحرى قبل أن يعود (^٢)، وهذ خلاف ما نقله ابن حزم عنهما (^٣).\nوقال أبو عمر: ما أعلم أحدًا من أهل العلم أوجبه، إلا طائفة من أهل الظاهر. وأما سائر الفقهاء بالأمصار فلا يوجبونه، وأكثرهم يأمرون به ويستحبونه خلاف الحائض (^٤).\nقُلْتُ: ونقل النووي عن ابن حبيب المالكي وجوبه (^٥). وقال أبو عوانة في \"صحيحه\": يعارض هذا الخبر حديث ابن عباس مرفوعًا: \"إنما أمرت بالوضوء إذا قمت إلى الصلاة\" (^٦) إن كان صحيحًا عند أهل الحديث. وقال الطحاوي: حديث الأسود السالف هو المعمول به.\nوقال الضياء المقدسي والثقفي في \"نصرة الصحاح\": هذا كله مشروع جائز، من شاء أخذ بهذا ومن شاء أخذ بالآخر.\n_________\n(^١) \"المحلى\" ١/ ٨٨.\n(^٢) ابن أبي شيبة ١/ ٧٩ (٨٧٢، ٨٧٣).\n(^٣) \"المحلى\" ١/ ٨٨.\n(^٤) \"التمهيد\" ١٧/ ٣٤.\n(^٥) \"شرح مسلم\" ١/ ٢١٧.\n(^٦) قاله في \"مسنده\" ١/ ٢٣٦ عقب رواية أنس: أن النبي - ﷺ - كان يطوف على نسائه بغسل واحد، وأما حديث ابن عباس فقد رواه أبو داود (٣٧٦٠)، والترمذي =","vol":"4","page":591},{"text":"قُلْتُ: ولا يمكن حمل حديث أبي سعيد على غَسْلِ الفرج، وإن كان روي \"إذا أتى أحدكم أهله فأراد أن يعود فليغسل فرجه\" قَالَ الترمذي، عن البخاري: الصحيح موقوف على عمر (^١)، ولا شك في تأكد غسل الفرج، لاسيما إذا أراد جماع من لم يجامعها.\nوأما حديث عائشة (^٢): فالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه قريبًا أيضًا كما ستعلمه (^٣)، وأخرجه مسلم في المناسك (^٤).\n_________\n= (١٨٤٧)، والنسائي ١/ ٨٥ - ٨٦، وأحمد ١/ ٢٨٢، وابن خزيمة ١/ ٢٣ (٣٥)، وأبو عوانة ١/ ٢٣٦ (٧٩٩)، والطبراني ١١/ ١٢٢ (١١٢٤١)، والبيهقي ١/ ٣٤٨ (١٦٣٦)، والبغوي في \"شرح السنة\" ١١/ ٢٨٣ (٢٨٣٠).\nوصححه الألباني في \"صحيح الجامع\": (٢٣٣٧)، وقال: (هذا حديث حسن صحيح).\n(^١) رواه الترمذي (١٤١) من طريق عاصم الأحول عن أبي سعيد عن النبي - ﷺ - قال: \"إذا أتى أحدكم أهله ثم أراد أن يعود فليتوضأ وضوءًا\".\nقال: وفي الباب عن عمر، ثم قال: حديث أبي سعيد حديث حسن صحيح، وهو قول عمر بن الخطاب.\nأما حديث عمر فقد رواه مرفوعًا في \"العلل\" ١/ ١٩٦ - ١٩٧ (٤٤).\nمن طريق أبي المستهل عن عمر عن النبي - ﷺ - قال: \"إذا أتى أحدكم أهله وأراد أن يعود فليغسل فرجه\".\nثم قال سألت محمدًا عن هذا الحديث، فقال: هو خطأ، لا أدري من أبو المستهل، وإنما روى عاصم عن أبي عثمان عن سليمان بن ربيعة عن عمر قوله وهو الصحيح، وروى عاصم عن أبي المتوكل، عن أبي سعيد، عن النبي - ﷺ -.\n(^٢) ورد بهامش الأصل ما نصه: من خط الشيخ أخرجه النسائي أيضًا.\n(^٣) سيأتي برقم (٢٧٠) باب: من تطيب، ثم اغتسل وبقي أثر الطيب.\n(^٤) مسلم (١١٩٢) كتاب: الحج، باب: الطيب للمحرم عند الإحرام.","vol":"4","page":592},{"text":"وإبراهيم بن محمد بن المنتشر، راويه: همداني ثقة قلت: ثقة نبيل. ووالده (ع): تابعي ثقة (^١).\nوابن أبي عدي (ع): هو محمد بن إبراهيم بن أبي عدي البصري ثقة. مات سنة أربع وتسعين ومائة (^٢).\nثانيها:\nفي بعض طرق الحديث عن محمد بن المنتشر قَالَ: سألت ابن عمر\nعن الرجل يتطيب ثم يصبح محرمًا. فقال: ما أحب أن أصبح محرمًا أنضخ طيبًا؛ لأن أطَّلِيَ بقطران أحبُّ إليَّ من أن أفعل ذَلِكَ. فدخلت على عائشة فأخبرتها بما قَالَ ابن عمر، فقالت عائشة الحديث (^٣).\nوهو مبين لرواية البخاري هنا، وقد ذكر بعد ذَلِكَ قريبًا منها (^٤).\nثالثها:\nقولها: (ينضخ طيبًا) هو بالخاء المعجمة، أي: يفور. ومنه قوله تعالى: ﴿فِيهِمَا عَيْنَانِ نَضَاخَتَانِ﴾ [الرحمن: ٦٦] وهذا هو المشهور، وضبطه بعضهم بالحاء بالمهملة، قَالَ الإسماعيلي: وكذا ضبطه عامة\n_________\n(^١) روى عن أنس، وابيه، وعنه أبو حنيفة النعمان وأبو عوانة. وثقه النسائي، وقال أحمد وأبو حاتم: ثقة صدوق. وزاد أبو حاتم: صالح. روى له الجماعة كلهم.\n\"التاريخ الكبير\" ١/ ٣٢٠ (١٠٠٢)، و\"الجرح والتعديل\" ٢/ ١٢٤ (٣٨٣)، و\"الثقات\" لابن حبان ٦/ ١٤، و\"تهذيب الكمال\" ٢/ ١٨٣ (٢٣٥).\n(^٢) أبو عمرو البصري، السلمي مولاهم، ويقال له: القسملي؛ لأنه نزل في القساملة، وثقه أبو حاتم والنسائي وابن سعد. روى له الجماعة انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٩٢، و\"الجرح والتعديل\" ٧/ ١٨٦ (١٠٥٨)، و\"تهذيب الكمال\" ٢٤/ ٣٢١ (٥٠٢٩)\n(^٣) روى هذا الطريق مسلم (١١٩٢) في الحج، باب: الطيب للمحرم عند الإحرام.\n(^٤) سيأتي برقم (٢٧٠) باب: من تطيب، ثم اغتسل وبقي أثر الطيب.","vol":"4","page":593},{"text":"من حدثنا، وهما متقاربان في المعنى.\nقَالَ ابن الأثير: وقد اختلف في أيهما أكثر، والأكثر بالمعجمة أقل من المهملة، وقيل: المعجمة: الأثر يبقى في الثوب والجسد، وبالمهملة الفعل نفسه، وقيل: بالمعجمة: ما فعل متعمدًا وبالمهملة: من غير تعمد (^١).\nوذكر صاحب \"المطالع\" عن ابن كيسان أنه بالمهملة لما رَقَّ كالماء، وبالمعجمة: لما ثخن كالطيب، وقال النووي: هو بالمعجمة أقل من المهملة، وقيل عكسه (^٢).\nوقال ابن بطال: من رواه بالخاء، فالنضخ عند العرب كاللطخ، يقال: نضخ ثوبه بالطيب، هذا قول الخليل. وفي كتاب \"الأفعال\": نضخت العين بالماء نضخًا إذا فارت، واحتج بقوله تعالى: ﴿عَيْنَانِ نَضَاخَتَانِ﴾ [الرحمن: ٦٦]، ومن رواه بالحاء فقال صاحب \"العين\": نضحت العين بالماء إذا رأيتها تفور (^٣). وكذلك العين الناظرة إذا رأيتها تغرورق (^٤).\nرابعها:\nقولها (كُنْتُ أُطَيِّبُ رَسُولَ اللهِ - ﷺ -)، فيه دلالة على استحباب الطيب عند إرادة الإحرام، وأنه لا بأس باستدامته بعد الإحرام، وإنما يحرم ابتداؤه في الإحرام، وهذا مذهب الشافعي (^٥).\n_________\n(^١) \"النهاية في غريب الحديث والأثر\" ٥/ ٧٠.\n(^٢) \"مسلم بشرح النووي\" ٨/ ١٠٣.\n(^٣) \"العين\" ٣/ ١٠٦ مادة: نضح.\n(^٤) \"شرح ابن بطال\" ١/ ٣٨٣.\n(^٥) \"الأم\" ٢/ ١٢٩.","vol":"4","page":594},{"text":"وبه قَالَ جماعة من الصحابة والتابعين وجماهير المحدثين والفقهاء منهم: سعد بن أبي وقاص وابن عباس وابن الزبير ومعاوية وعائشة وأم حبيبة (^١) وأبو حنيفة والثوري وأبو يوسف وأحمد بن حنبل وداود وغيرهم (^٢).\nوقال آخرون بمنعه، منهم: الزهري ومالك ومحمد بن الحسن، وحكي عن جماعة من الصحابة والتابعين، وادعى بعضهم أن هذا التطيب كان للنساء لا للإحرام، وادعى أن في هذِه الرواية تقديمًا وتأخيرًا، التقدير: فيطوف على نسائه ينضخ طيبًا ثم يصبح محرمًا، وجاء ذَلِكَ في بعض الروايات.\nوالطيب يزول بالغسل لاسيما أنه ورد أنه كان يغتسل عند كل واحدة منهن، وكان هذا الطيب ذريرةً، كما أخرجه البخاري في اللباس (^٣)، ومسلم أيضًا (^٤)، وهو مما يذهبه الغسل.\nويرد هذا رواية البخاري الآتية قريبًا: طيبت رسول الله - ﷺ -، ثم طاف في نسائه، ثم أصبح محرمًا (^٥). وروايته الآتية: كأني أنظر إلى وبيص الطيب في مفرقه وهو محرم (^٦)، وفي بعض الروايات: بعد ثلاث.\n_________\n(^١) روى ذلك عنهم ابن أبي شيبة في \"مصنفه\" ٣/ ١٩٨ - ٢٠٠ والطحاوي في \"شرح معاني الآثار\" ٢/ ١٣٠ - ١٣٢.\n(^٢) انظر \"المبسوط\" ٤/ ١٢٣.\n(^٣) سيأتي برقم (٥٩٣٠) كتاب: اللباس، باب: الذريرة.\n(^٤) مسلم (١١٨٩) كتاب: الحج، باب: الطيب للمحرم عند الإحرام.\n(^٥) ستأتي رقم (٢٧٠) باب: من تطيب ثم اغتسل وبقي أثر الطيب.\n(^٦) ستأتي رقم (٢٧١) باب: من تطيب ثم اغتسل وبقي أثر الطيب.","vol":"4","page":595},{"text":"وقال القرطبي: هذا الطيب كان دهنًا له أثر فيه مسك، فزال وبقيت رائحته (^١).\nورواية الوبيص ترد ما ذكره، وادعى بعضهم خصوصية ذَلِكَ بالشارع، فإنه، أمر صاحب الجُبَّة بغسله.\nوقَالَ المهلب: السنة اتخاذ الطيب للنساء والرجال عند الجماع، فكان - ﷺ - أملك لإربه من سائر أمته؛ ولذلك - كان لا يتجنب الطيب في الإحرام، ونهانا عنه؛ لضعفنا عن ملك الشهوات، إذ الطيب من أسباب الجماع ودواعيه، والجماع يفسد الحج، فمنع فيه الطيب لسد الذريعة (^٢).\nخامسها:\nقولها: (فَيَطُوفُ عَلَى نِسَائِهِ)، هو كناية عن الجماع، وإن كان يحتمل أن يكون لتفقد حالهن، لاسيما وكان في أهبة الخروج للسفر، وظاهره أنه كان في ليلة واحدة، ويحمل على رضاهن، أو على أنه لم يكن القسم واجب عليه. كما سلف.\nسادسها:\nقد يجتج به من لا يوجب الدلك في الغسل؟؛ لأنه لو تدلك لم ينضخ منه الطيب، ويجوز أن يكون دلكه لكنه بقي وبيصه، والطيب إذا كان كثيرًا ربما غسله فذهب وبقي وبيصه.\n_________\n(^١) \"المفهم\" ٣/ ٢٧٤.\n(^٢) انظر \"شرح ابن بطال\" ١/ ٣٨٥.","vol":"4","page":596},{"text":"<span data-type='title' id=toc-395>١٣ - باب غَسْلِ المَذْيِ وَالْوُضُوءِ مِنْهُ</span>\n٢٦٩ - حَدَّثَنَا أَبُو الوَليدِ قَالَ: حَدَّثَنَا زَائِدَةُ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ قَالَ: كُنْتُ رَجُلًا مَذَّاءً، فَأَمَرْتُ رَجُلًا أَنْ يَسْأَلَ النَّبِيَّ - ﷺ - لَمِكَانِ ابنتِهِ، فَسَأَلَ، فَقَالَ: \"تَوَضَّأْ وَاغْسِلْ ذَكَرَكَ\". [انظر: ١٣٢ - مسلم ٣٠٣ - فتح: ١/ ٣٧٩]\nذكر فيه حديث علي، وقد سلف في كتاب العلم بفوائده (^١)، فراجعه منه. وأبو حَصين (ع) المذكور في إسناده بفتح الحاء، واسمه عثمان بن عاصم الأسدي، ثقة ثبت، صاحب سنة (^٢).\nوأبو عبد الرحمن (ع) راويه عن علي: هو عبد الله بن حبيب السلمي مقرئ الكوفة، مات مع ابن الزبير (^٣).\n_________\n(^١) سبق رقم (١٣٢) باب: من استحيا فأمر غيره بالسؤال.\n(^٢) ويقال: عثمان بن عاصم بن زيد بن كثير بن زيد بن مرة، أبو حصين الأسدي الكوفي، من أثبت أهل الكوفة، قال ابن مهدي: أربعة بالكوفة لا يختلف في حديثهم فمن اختلف عليهم فهو مخطئ، ليس هم منهم: أبو حصين الأسدي. ووثقه العجلي، وابن معين، وأبو حاتم، ويعقوب بن شيبة والنسائي وابن خراش، مات سنة سبع وعشرين ومائة، وقيل: ثمان وعشرين، وقيل: تسع وعشرين، وقيل: اثنين وثلاثين ومائة.\n\"التاريخ الكبير\" ٦/ ٢٤٠ (٢٢٧٧). و\"معرفة الثقات\" ٢/ ١٢٩ (١٢١٣). و\"الجرح والتعديل\" ٦/ ١٦٠ (٨٨٣). و\"تهذيب الكمال\" ١٩/ ٤٠١ - ٤٠٥ (٣٨٢٨).\n(^٣) هو: عبد الله بن حبيب بن ربيعة -بالتصغير- أبو عبد الرحمن السلمي الكوفي القارئ، ولأبيه صحبة. كان يقرأ القرآن بالكوفة من خلافة عثمان إلى إمرة الحجاج. قال العجلي: وأبو عبد الرحمن السلمي الضرير المقرئ كوفي تابعي ثقة. وقال أبو داود: كان أعمى، وقال النسائي: ثقة.\nانظر: \"التاريخ الكبير\" ٥/ ٧٢ (١٨٨)، و\"معرفة الثقات\" ٢/ ٢٦ (٨٧٠)، و\"الجرح والتعديل\" ٥/ ٣٧ (١٦٤)، و\"الثقات\" ٥/ ٩، و\"تهذيب الكمال\" ١٤/ ٤٠٨ - ٤١٠ (٣٢٢٢).","vol":"4","page":597},{"text":"<span data-type='title' id=toc-396>١٤ - باب مَنْ تَطَيَّبَ، ثُمَّ اغْتَسَلَ وَبَقِيَ أَثَرُ الطِّيبِ</span>\n٢٧٠ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عن إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ الُمنْتَشِرِ عن أَبِيهِ قَالَ: سَألتُ عَائِشَةَ، فَذَكَرْتُ لَهَا قَوْلَ ابن عُمَرَ: مَا أُحِبُّ أَنْ أُصْبحَ مُحْرِمًا أَنْضَخُ طِيبًا. فَقَالَتْ عَائِشَةُ: أَنَا طَيَّبْتُ رَسُولَ اللهِ - ﷺ -، ثمَّ طَافَ فِي نِسَائِهِ، ثمَّ أَصْبَحَ مُحْرِمًا. [انظر: ٢٦٧ - مسلم: ١١٩٢ - فتح: ١/ ٣٨١]\n\n٢٧١ - حَدَّثَنَا آدَمُ، قال: حدَّثَنَا شُعْبَةُ، قال: حدَّثَنَا الَحكَمُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسوَدِ، عن عَائِشَةَ قَالَتْ: كَأَنِّى أَنْظُرُ إِلَى وَبِيصِ الطِّيبِ فِي مَفْرِقِ النَّبيِّ - ﷺ - وَهوَ مُحْرِمٌ. [١٥٣٨، ٥٩١٨، ٥٩٢٣ - مسلم: ١١٩٠ - فتح: ١/ ٣٨١]\nحَدَّثنَا أَبُو النُّعْمَانِ، ثنَا أَبُو عَوَانَةَ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ المُنْتَشِرِ عَنْ أَبِيهِ قَالَ: سَأَلْتُ عَائِشَةَ، فَذَكَرْتُ لَهَا قَوْلَ ابن عُمَرَ: مَا أُحِبُّ أَنْ أُصْبحَ مُحْرِمًا أَنْضَخُ طِيبًا. فَقَالَتْ عَائِشَةُ: أَنَا طَيَّبْتُ رَسُولَ الله - ﷺ -، ثُمَّ طَافَ فِي نِسَائِهِ، ثُمَّ أَصْبَحَ مُحْرِمًا.\nهذا الحديث سلف قريبًا من حديث شعبة، عن إبراهيم واضحًا (^١).\nثم قَالَ البخاري: حَدَّثنَا آدَمُ، ثَنَا شُعْبَةُ، ثَنَا الحَكَمُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: كَأنِّي أَنْظُرُ إلَى وَبِيصِ الطِّيبِ فِي مَفْرِقِ النَّبيِّ - ﷺ - وَهْوَ مُحْرِم.\nوهذا الحديث أخرجه أيضًا في اللباس (^٢)، وأخرجه مسلم في الحج (^٣).\nوالوبيص -بالصاد المهملة -: البريق واللمعان (^٤)، وقال الإسماعيلي:\n_________\n(^١) سلف برقم (٢٦٧) كتاب: الغسل، باب: إذا جامع ثم عاد.\n(^٢) سيأتي برقم (٥٩١٨) باب: الفرق.\n(^٣) مسلم (١١٩٠) باب: الطيب للمحرم عند الإحرام.\n(^٤) \"النهاية في غريب الحديث\" ٥/ ١٤٦.","vol":"4","page":598},{"text":"وبيصه: تلألؤه، وذلك لعين قائمة لا لريح فقط، وقال ابن التين: هو مصدر وبص يبص وبيصًا.\nقَالَ: وقال أبو سليمان -يعني الخطابي- في \"أعلامه\": وبض (^١) مثله (^٢)، ولم يذكره أحد غيره فيما علمت بالضاد المعجمة، والحديثان ظاهران فيما ترجم لهما.\n_________\n(^١) ورد بهامش الأصل: كذا رأيته في أصل المؤلف شيخنا وكذا قرأته عليه، والظاهر أنه بمهملة، ورأيته بغير نقطة في \"الأعلام\" للخطابي.\n(^٢) \"أعلام الحديث\" ١/ ٣٠٥.","vol":"4","page":599},{"text":"<span data-type='title' id=toc-397>١٥ - باب تَخْلِيلِ الشَّعَرِ حَتَّى إِذَا ظَنَّ أَنَّهُ قَدْ أَرْوى بَشَرَتَهُ أَفَاضَ عَلَيْهِ</span>\n٢٧٢ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا اغْتَسَلَ مِنَ الجَنَابَةِ غَسَلَ يَدَيْهِ، وَتَوَضَّأَ وُضُوءَهُ لِلصَّلَاةِ، ثمَّ اغْتَسَلَ، ثُّمَّ يُخَلِّلُ بِيَدِهِ شَعَرَهُ، حَتَّى إِذَا ظَنَّ أَنْ قَدْ أَرْوى بَشَرَتَهُ، أفَاضَ عَلَيْهِ الَماءَ ثَلَاثَ مَرَّاتِ، ثمَّ غَسَلَ سَائِرَ جَسَدِهِ. [انظر: ٢٤٨ - مسلم: ٣١٦ - فتح: ١/ ٣٨٢]\n\n٢٧٣ - وَقَالَتْ: كُنْتُ أَغْتَسِلُ أَنَا وَرَسُولُ اللهِ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ نَغْرِفُ مِنْهُ جَمِيعًا. [انظر: ٢٥٠ - مسلم: ٣١٩ - فتح: ١/ ٣٨٢]\nثم ساق حديث عائشة فيه. وقد سلف من حديث مالك، عن هشام، عن أبيه، عن عائشة في أول الغسل بفوائده فراجعه (^١).\n_________\n(^١) سبق برقم (٢٤٨) باب: الوضوء قبل الغسل.","vol":"4","page":600},{"text":"<span data-type='title' id=toc-398>١٦ - باب مَنْ تَوَضَّأَ فِي الجَنَابَةِ، ثُمَّ غَسَلَ سَائِرَ جَسَدِهِ، وَلَمْ يُعِدْ غَسْلَ مَوَاضِعِ الوُضُوءِ مَرَّةً أُخْرى</span>\n٢٧٤ - حَدَّثَنَا يُوسُفُ بْنُ عِيسَى قَالَ: أَخْبَرَنَا الفَضْلُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا الأَعْمَشُ، عَنْ سَالِمٍ، عَنْ كُرَيْبٍ -مَوْلَى ابن عَبَّاسٍ- عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ قَالَتْ: وَضَعَ رَسُولُ اللهِ - ﷺ - وَضُوءًا لِجَنَابَةِ، فَأكفَأَ بِيَمِينِهِ عَلَى شِمَالِهِ مَرَّتَيْنِ أَوْ ثَلَاثًا، ثُمَّ غَسَلَ فَرْجَهُ، ثُمَّ ضَرَبَ يَدَهُ بِالأَرْضِ أَوِ الَحائِطِ مَرَّتَيْنِ -أَوْ ثَلَاثًا- ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ، وَغَسَلَ وَجْهَهُ وَذِرَاعَيْهِ، ثُمَّ أَفَاضَ عَلَى رَأْسِهِ الَماءَ، ثُمَّ غَسَلَ جَسَدَهُ، ثُمَّ تَنَحَّى فَغَسَلَ رِجْلَيْهِ. قَالَتْ: فَأَتَيتُهُ بِخِرْقَةٍ، فَلَمْ يُرِدْهَا، فَجَعَلَ يَنْفُضُ بِيَدِهِ. [انظر: ٢٤٩ - مسلم: ٣١٧ - فتح: ١/ ٣٨٢]\nثم ساق حديث ميمونة قَالَتْ: وُضِعَ لرسول اللهِ - ﷺ - وضوءه للجنابة.\nالحديث. وقد سلف أيضًا (^١).\nوالكلام عليه من وجوه:\nأحدها:\nالفضل (ع) بن موسى المذكور في إسناده هو السيناني. مات سنة اثنتين وتسعين ومائة (^٢).\n_________\n(^١) سلف برقم (٢٤٩) كتاب: الغسل، باب: الوضوء قبل الغسل.\n(^٢) أبو عبد الله المروزي، مولى بني قطيعة من بني زبيد من مذحج، وسينان قرية من قرى مرو، قال أبو حاتم: صدوق صالح، وقال أبو بكر بن أبي خيثمة، عن يحيى بن معين: ثقة. وقال أبو عبد الله الديناري عن أبي نعيم: هو أثبت من ابن المبارك، وذكره ابن حبان في \"الثقات\". انظر ترجمته في: \"التاريخ الكبير\" ٧/ ١١٧ (٥٢٣)، \"الجرح والتعديل\" ٧/ ٦٨ (٣٩٠)، \"الثقات\" لابن حبان ٧/ ٣١٩، \"تهذيب الكمال\" ٢٣/ ٢٥٤ - ٢٥٨ (٤٧٥٠).","vol":"4","page":601},{"text":"وشيخ البخاري فيه يوسف (خ. م. ت. س) بن عيسى هو الزهري المروزي، مات سنة تسع وأربعين ومائتين (^١).\nثانيها:\nقَالَ الإسماعيلي: بيّن زائدة أن قوله: (للجنابة) من قول سالم الراوي عن كريب، لا من قول ابن عباس، ولا من قول ميمونة. وفي حديث زائدة زيادة ذكر: سترته حتى اغتسل.\nثالثها:\nكيف تستفاد الترجمة من الحديث، وإنما قالت بعد غسل وجهه وذراعيه: (ثم أفاض على رأسه، ثم غسل جسده). فدخل في قولها: (ثم غسل جسده)، الأعضاء التي تقدم عليها؛ لأنها من جملة الجسد.\nووجه استفادتها مع بعده لغة واحتماله عرفًا أنه لم يذكر إعادة غسلها، وذكر الجسد بعد ذكر الأعضاء المعينة يفهم عرفًا بقيته لا جملة، وظن الشارح -أعني: ابن بطال- أن لفظ الحديث في الطريق المتقدمة على الترجمة أبعد بهذِه الترجمة، فإنها قالت فيه: ثم غسل سائر جسده. أي: باقيه. إلا أن يؤول سائر بمعنى: جميع (^٢).\nرابعها:\nلما نقل ابن بطال الإجماع على سنية الوضوء في غسل الجنابة، شرع يستنبط منه، فقال: لما ناب غسل مواضع الوضوء وهي سنة في الجنابة عن غسلها في الجنابة، وغسل الجنابة فريضة، صح بذلك\n_________\n(^١) أبو يعقوب المروزي. قال النسائي: ثقة. وذكره ابن حبان في \"الثقات\" انظر ترجمته في \"الجرح والتعديل\" ٩/ ٢٢٧ (٩٥٤)، و\"الثقات\" ٩/ ٢٨١، و\"تهذيب الكمال\" ٣٢/ ٤٤٩ - ٤٥٠ (٧١٤٨)\n(^٢) \"شرح ابن بطال\" ١/ ٣٨٩.","vol":"4","page":602},{"text":"قول أشهب وجماعة عن مالك أن غسل الجمعة يجزئه عن الجنابة، وهو خلاف رواية ابن القاسم (^١).\nووجهه المهلب: بأن الشارع لما اجتزأ بغسل أعضاء الوضوء عن أن يغسلها مرة أخرى عن الجنابة دل أن الطهارة إذا نُوي بها رفع الحدث أجزأت عن كل معنى يراد به الاستباحة.\nولهذا الحديث -والله أعلم- قَالَ عطاء: إذا غسلت كفيَّ قبل إدخالهما الإناء لم أغسلهما مع الذراعين في الوضوء.\nقَالَ: وفي هذا الحديث أيضًا حجة لأحد قولي مالك في رجل توضأ للظهر وصلى، وأراد أن يجدد الوضوء للعصر، فلما صلاها تذكر أن الوضوء الأول قد انتقض، فقال مالك: تجزئه صلاته. وهو الصواب؛ لأن الوضوء عنده للسنن يجزئ به صلوات الفرائض، وقال مرة: لا يجزئه.\nومثل هذِه المسألة اختلاف ابن القاسم وابن الماجشون فيمن صلى في بيته، ثم صلى تلك الصلاة في المسجد، فذكر أنه كان في الأولى على غير وضوء، فقال ابن القاسم: يجزئه.\nوقال ابن الماجشون: لا يجزئه. والصواب الأول (^٢)، بدليل هذا الحديث؛ لأنه وإن كان صلاها على طريق الفضيلة فإنه نوى بها تلك الصلاة بعينها، والقربة إلى الله تعالى بتأديتها، كما نوى بغسل مواضع الوضوء القربة إلى الله تعالى، ولم يحتج إلى إعادتها في الغسل من الجنابة.\n_________\n(^١) \"المنتقى\" ١/ ٥٠.\n(^٢) انظر \"النوادر والزيادات\" ١/ ٣٢٧.","vol":"4","page":603},{"text":"وقد قَالَ ابن عمر للذي سأله عن الذي يصلي في بيته، ثم يصليها في المسجد، أيهما أجعل صلاتي؟ قَالَ: أو ذاك إليك؟! ذاك إلى الله تعالى يجعل أيتهما شاء (^١) (^٢).\n_________\n(^١) رواه مالك في \"الموطأ\" ص ١٠٢.\n(^٢) \"شرح ابن بطال\" ١/ ٣٨٧ - ٣٨٩.","vol":"4","page":604},{"text":"<span data-type='title' id=toc-399>١٧ - باب إِذَا ذَكَرَ فِي المَسْجِدِ أَنَّهُ جُنُبٌ يَخرُجُ كَمَا هُوَ وَلَا يَتَيَمَّمُ</span>\n٢٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أُقِيمَتِ الصَّلَاةُ، وَعُدِّلَتِ الصُّفُوفُ قِيَامًا، فَخَرَجَ إِلَيْنَا رَسُولُ اللهِ - ﷺ -، فَلَمَّا قَامَ فِي مُصَلَّاهُ ذَكَرَ أَنَّهُ جُنُبٌ، فَقَالَ لَنَا: \"مَكَانَكُمْ\". ثُمُّ رَجَعَ فَاغْتَسَلَ، ثُمَّ خَرَجَ إِلَينَا وَرَأسُهُ يَقْطُرُ، فَكَبَّرَ فَصَلَّينَا مَعَهُ. تَابَعَهُ عَبْدُ الأعْلَى، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ. وَرَوَاهُ الأوزَاعِيُّ، عَنِ الزُّهْرِيِّ [٦٣٩، ٦٤٠ - مسلم: ٦٠٥ - فتح: ١/ ٣٨٣]\nحَدَّثنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنَا عُثْمَانُ بْنُ عُمَرَ، أنَا يُونُسُ، عَنِ ابن شهاب، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أُقِيمَتِ الصَّلَاةُ، وَعُدِّلَتِ الصُّفُوفُ قِيَامًا، فَخَرَجَ إِلَيْنَا رَسُولُ اللهِ - ﷺ -، فَلَمَّا قَامَ فِي مُصَلَّاهُ ذَكَرَ أَنَّهُ جُنُبٌ، فَقَالَ لَنَا: \"مَكَانَكُمْ\". ثُمَّ رَجَعَ فَاغْتَسَلَ، ثُمَّ خَرَجَ إِلَيْنَا وَرَأْسُهُ يَقْطُرُ، فَكَبَّرَ فَصَلَّيْنَا مَعَهُ. تَابَعَهُ عَبْدُ الأَعْلَى، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ. وَرَوَا الأَوْزَاعِيُّ، عَنِ الزُهْرِيِّ.\nالكلام عليه من وجوه:\nأحدها:\nحديث أبي هريرة هذا أخرجه مسلم أيضًا في الصلاة (^١)، وأما حديث معمر فأخرجه أبو داود، عن (مخلد بن خالد) (^٢)، عن إبراهيم بن خالد -إمام مسجد صنعاء- عن رباح بن زيد، عنه (^٣).\n_________\n(^١) مسلم (٦٠٥) كتاب: المساجد، باب: متى يقوم الناس للصلاة؟\n(^٢) وقع في الأصل: خالد بن مخلد، والصواب ما أثبتناه كما في \"سنن أبي داود\" (٢٣٥).\n(^٣) أبو داود (٢٣٥).","vol":"4","page":605},{"text":"وأما حديث الأوزاعي فذكره مسندًا في الصلاة في باب إذا قَالَ الإمام: مكانكم. عن إسحاق، عن محمد بن يوسف، عنه (^١).\nوأخرجه مسلم عن زهير بن حرب (^٢). وأبو داود عن المؤمل بن الفضل، كلاهما عن الوليد بن مسلم، عنه (^٣).\nقلتُ: وتابعه الزُبيدي، وصالح بن كيسان، وابن عيينة كلهم عن الزهري. رواه أبو داود والنسائي عن عمرو بن عثمان، عن محمد بن حرب، عن الزبيدي (^٤). ورواه البخاري في الصلاة، في باب: هل يخرج من المسجد لعلة، من حديث إبراهيم بن سعد، عن صالح (^٥). ومتابعة ابن عيينة ذكرها الإسماعيلي.\nثانيها:\nعبد الله (خ. ت) بن محمد: هو: المسنَدِي الحافظ، مات بعد المائتين (^٦).\nوعثمان (ع) بن عمر: هو العبدي البصري صالح ثقة. مات سنة تسع ومائتين (^٧).\n_________\n(^١) سيأتي برقم (٦٤٠) كتاب: الأذان.\n(^٢) مسلم (٦٠٥) كتاب: المساجد، باب: متى يقوم الناس للصلاة؟\n(^٣) أبو داود (٢٣٥).\n(^٤) أبو داود (٢٣٥) والنسائي ٢/ ٨١.\n(^٥) سيأتي برقم (٦٣٩) كتاب: الآذان، باب: هل يخرج من المسجد لعلة؟\n(^٦) سبق ترجمته في حديث (٩).\n(^٧) هو عثمان بن عمر بن فارس بن لقيط العبدي، أبو محمد، وقيل: أبو عدي، وقيل: أبو عبد الله، البصري. يقال: أصله من بخارى. قال عبد الله بن أحمد بن حنبل، عن أبيه: رجل صالح ثقة. وقال أبو حاتم: صدوق، وكان يحيى بن سعيد لا يرضاه. وذكره ابن حبان في \"الثقات\" وقال: أصله بخارىٌّ.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٢٤٠ (٢٢٧٤)، و\"معرفة الثقات\" ٢/ ١٣٠ =","vol":"4","page":606},{"text":"ويونس: هو ابن يزيد سلف، وكذا باقي الإسناد.\nثالثها:\nقوله: (أُقِيمَتِ الصَّلَاةُ، وَعُدِّلَتِ الصُّفُوفُ). وفي رواية: فعدِّلت الصفوف، قبل أن يخرج إلينا رسول الله - ﷺ - (^١). فيه تعديل الصفوف، وهو إجماع، وقال ابن حزم: فرض على المأمومين تعديل الصفوف، الأول فالأول، والتراص فيها (^٢)، والمحاذاة بالمناكب والأرجل.\nرابعها:\nقوله: (فَخَرَجَ إِلَيْنَا رَسُولُ اللهِ - ﷺ -) هو موافق لرواية: أقيمت الصلاة، فقمنا فعدلنا الصفوف قبل أن يخرج. وأما حديث: \"إذا أقيمت الصلاة فلا تقوموا حتى تروني\" (^٣).\nفوجهه أن بلالًا كان يراقب خروجه من حيث لا يراه غيره، أو إلا القليل، فعند أول خروجه يقيم، فلا يقوم الناس حتى يروه، ولا يقوم مقامه حتى يعدل الصفوف، وأخذ المصاف قبل الخروج لعله كان مرة أو مرتين ونحوهما لبيان الجواز، أو لعذر.\nولعل قوله: \"فلا تقوموا حتى تروني\" بعد ذلك، والنهي عن القيام قبل أن يروه لئلا يطول عليهم القيام، ولأنه قد يعرض له عارض فيتأخر بسببه.\n_________\n= (١٢١٦)، و\"الجرح والتعديل\" ٦/ ١٥٩ (٨٧٧)، و\"الثقات\" ٨/ ٤٥١، و\"تهذيب الكمال\" ١٩/ ٤٦١ - ٤٦٣ (٣٨٤٨).\n(^١) رواها النسائي ٢/ ٨٩.\n(^٢) \"المحلى\" ٤/ ٥٢.\n(^٣) سيأتي برقم (٦٣٧) كتاب: الأذان، باب: متى يقوم الناس إذا رأوا الإمام عند الإقامة؟","vol":"4","page":607},{"text":"وقد اختلف العلماء من السلف فمن بعدهم متى يقوم الناس إلى الصلاة؟ ومتى يكبر الإمام؟ فذهب الشافعي وطائفة إلى أنه يستحب أن لا يقوم أحد حتى يفرغ المؤذن من الإقامة، وكان أنس يقوم إذا قَالَ المؤذن: قد قامت الصلاةُ. وبه قَالَ أحمد.\nوقال أبو حنيفة والكوفيون: يقومون في الصف إذا قَالَ: حي على الصلاة، فإذا قَالَ: قد قامت الصلاة. كبر الإمام (^١)، وحكاه ابن أبي شيبة، عن سويد بن غفلة، وقيس بن أبي سلمة، وحماد (^٢)، وقال جمهور العلماء من السلف والخلف: لا يكبر الإمام حتى يفرغ المؤذن من الإقامة.\nخامسها:\nقوله: (فَلَمَّا قَامَ فِي مُصَلَّاهُ ذَكَرَ أَنَّهُ جُنُبٌ). وفي رواية: قبل أن يكبر (^٣). وفي رواية أخرى في البخاري: وانتظرنا تكبيره (^٤).\nولابن ماجه: قام إلى الصلاة وكبر، ثم أشار إليهم فمكثوا، ثم انطلق فاغتسل، وكان رأسه يقطر ماء فصلى بهم، فلما انصرف قَالَ: \"إنِّي خرجت إليكم جنبًا، وإني أنسيت حتى قمت في الصلاة\" (^٥).\nوفي رواية للدارقطني من حديث أنس: دخل في صلاة فكبر وكبرنا معه، ثم أشار إلى القوم. \"كما أنتم\" (^٦). وفي رواية لأحمد من حديث\n_________\n(^١) انظر \"مختصر اختلاف العلماء\" ١/ ١٩٦ - ١٩٧، \"المجموع\" ٣/ ٢٣٣، \"المغني\" ٢/ ١٢٣.\n(^٢) \"المصنف\" ٣٥٥/ ١ (٤٠٨٥، ٤٠٨٦، ٤٠٨٨).\n(^٣) رواه مسلم برقم (٦٠٥) كتاب: المساجد، متى يقوم الناس للصلاة؟\n(^٤) سيأتي برقم (٦٣٩) كتاب: الأذان، باب: هل يخرج من المسجد لعلة؟\n(^٥) ابن ماجه (١٢٢٠).\n(^٦) الدارقطني ١/ ٣٦٢.","vol":"4","page":608},{"text":"علي: كان قائمًا يصلي بهم، إذ انصرف (^١).\nوفي رواية لأبي داود من حديث أبي بكرة: دخل في صلاةِ الفجر، فأومأ بيده أن: مكانكم، ثم جاء ورأسه يقطر، فصلى بهم (^٢)، وفي أخرى له مرسلة: فكبر ثم أومأ إلى القوم أن اجلسوا. وفي مرسل ابن سيرين وعطاء والربيع بن أنس: كبر ثم أومأ إلى القوم أن اجلسوا.\nواختلف في الجمع بين هذِه الروايات، فقيل: أراد بقوله: (كبر): أراد أن يكبر، عملًا بالرواية السالفة: وانتظرنا تكبيره.\nوقيل: إنهما قضيتا، أبداه القرطبي احتمالًا (^٣)، وقال النووي: إنه الأظهر (^٤).\nوأبداه ابن حبان في \"صحيحه\" فقال بعد أن أخرج الروايتين من حديث أبي هريرة وحديث أبي بكرة: هذان فعلان في موضعين متباينين، خرج - ﷺ - مرة فكبر، ثم ذكر أنه جنب، فانصرف فاغتسل، ثم جاء فاستأنف بهم الصلاة، وجاء مرة أخرى: فلما وقف ليكبر ذى أنه جنب قبل أن يكبر، فذهب فاغتسل، ثم رجع فأقام بهم الصلاة، من غير أن يكون بين الخبرين تضاد ولا تهاتر (^٥)\nقَالَ: وقول أبي بكرة: فصلى بهم، أراد بدأ بتكبير محدث، لا أنه رجع فبنى على صلاته، إذ محالٌ أن يذهب - ﷺ - ليغتسل ويبقى الناس كلهم قيامًا على حالتهم من غير إمام إلى أن يرجع (^٦).\n_________\n(^١) \"المسند\" ١/ ٨٨، ٩٩.\n(^٢) أبو داود (٢٣٣).\n(^٣) \"المفهم\" ٢/ ٢٢٨.\n(^٤) \"صحيح مسلم بشرح النووي\" ٥/ ١٠٣.\n(^٥) \"صحيح ابن حبان\" ٦/ ٨ عقب الرواية (٢٢٣٦).\n(^٦) المصدر السابق ٦/ ٦ عقب الرواية (٢٢٣٥).","vol":"4","page":609},{"text":"سادسها:\nيستفاد من رواية الإيماء والإشارة؛ أن الإمام إذا طرأ له ما يمنعه من التمادي استخلف بالإشارة لا بالكلام، وهو أحد القولين لأصحاب مالك، كما حكاه القرطبي، وجواز البنَاء في الحدث، وهو قول أبي حنيفة، لكن إنما يتم ذلك إذا ثبت فعلًا أنه لم يكبر حين رجوعه، بل الذي في الصحيحين أنه كبر بعدما اغتسل عند رجوعه.\nقَالَ القرطبي: والمشكل على هذِه الرواية إنما هو وقوع العمل الكثير وانتظارهم له هذا الزمان الطويل بعد أن كبروا.\nقَالَ: وإنما قلنا: إنهم كبّروا؛ لأن العادة جارية بأن تكبير المأموم يقع عقب تكبير إمامه، ولا يؤخر عن ذلك إلا القليل من أهل الغلو والوسوسة. ولما رأى مالك هذا الحديث مخالفًا لأصل الصلاة قَالَ: إنه خاص بالنبي - ﷺ -.\nقَالَ: وروى عنه بعض أصحابنا أن هذا العمل من قبل اليسير، فيجوز مثله. وقال ابن نافع: إن المأموم إذا كان في الصلاة فأشار إليه إمامه بالمكث، فإنه يجب عليه انتظاره حتى يأتي فيتم بهم أخذًا بهذا الحدث (^١).\nقَالَ: والصحيح من حديث أبي هريرة في الصحيحين أنه - ﷺ - ذكر قبل أن يكبر وقبل أن يدخل في الصلاة، وعلى هذا فلا إشكال في الحديث، وأقصى ما فيه أن يقال: لم أشار إليهم ولم يتكلم؟ ولم انتظروه قيامًا؟\nوالجواب أنه لا نسلم أنه لم يتكلم، بل قد جاء في هذِه الرواية أنه\n_________\n(^١) \"المفهم\" ٢/ ٢٣٠.","vol":"4","page":610},{"text":"قَالَ لهم: \"مكانكم\" وفي أخرى: أنه أومأ إليهم. فيجمع بينهما بأنه جمع بين القول والإشارة؛ تأكيدًا لملازمة القيام، أو روى الراوي أحدهما بالمعنى.\nوملازمتهم القيام امتثال لأمره، وأمرهم بذلك ليشعر بسرعة رجوعه؛ حتى لا يتفرقوا ولا يزيلوا ما كانوا شرعوا فيه من القيام للقربة، ولما رجع بَنَى على الإقامة الأولى، أو استأنف إقامة أخرى لم يصح فيه نقل.\nوالظاهر أنه لو وقعت إقامة أخرى لنقلت، وحينئذ يحتج به من يرى أن التفريق بين الإقامة والصلاة لا يقطع الإقامة وإن طال (^١).\nسابعها:\nفيه جواز النسيان في العبادات على الأنبياء، وقد روي عنه - ﷺ -: \"إني لأنسى-أو أنسَّى- لأسُنَّ\" (^٢).\nثامنها:\nفيه -كما قَالَ ابن بطال- حجة لمالك وأبي حنيفة أن تكبير المأموم يقع بعد تكبير الإمام، وهو قول عامة الفقهاء (^٣).\nقَالَ: والشافعي أجاز تكبير المأموم قبل إمامه، أي: فيما إذا أحرم\nمنفردًا، ثم نوى الاقتداء في أثناء صلاة؛ لأنه روى حديث أبي هريرة على ما رواه مالك، عن إسماعيل بن أبي حكيم، عن عطاء بن يسار\n_________\n(^١) انظر: \"المفهم\" ٢/ ٢٢٩ - ٢٣٠.\n(^٢) ذكره مالك في \"الموطأ\" ص ٨٣. قال ابن عبد البر في \"التمهيد\" ٢٤/ ٣٧٥ أما هذا الحديث بهذا اللفظ، فلا أعلمه يروى عن النبي - ﷺ - بوجه من الوجوه مسندًا ولا مقطوعًا من غير هذا الوجه -والله أعلم- وهو أحد الأحاديث الأربعة في \"الموطأ\" التي لا توجد في غيره مسندة ولا مرسلة -والله أعلم- ومعناه صحيح في الأصول.\n(^٣) \"المدونة\" ١/ ٦٧.","vol":"4","page":611},{"text":"أنه - ﷺ - كبر في صلاةٍ من الصلوات، ثم أشار إليهم بيده أن امكثوا، فلما قدم كبر (^١).\nوالشافعي لا يقول بالمرسل، ومالك الذي رواه لم يعمل به؛ لأنه صح عنده أنه لم يكبر (^٢).\nوزعم ابن حبيب أن هذا خاص به - ﷺ -، ولعله أمرهم بنقض إحرامهم الأول، وابتدأ الإحرام بعد إحرامه الثاني، وهكذا فسره مطّرِف وابن الماجشون وغيرهما، وهو قول مالك أيضًا.\nتاسعها:\nزعم بعض التابعين أن الجنب إذا نسي فدخل المسجد وذكر أنه جنب يتيمم ثم يخرج، وهو قول الثوري وإسحاق (^٣).\nوالحديث يرد عليهما، وكذا قول أبي حنيفة (^٤) في الجنب المسافر يمر على مسجد فيه عين ماء، فإنه يتيمم ويدخل المسجد فيستقي، ثم يخرج الماء من المسجد، والحديث يدل على خلاف قوله؛ لأنه لما لم يلزمه التيمم للخروج.\nوكذا من اضطر إلى المرور فيه جنبًا لا يحتاج إلى التيمم؛ لأن الحديث فيه الخروج لا الدخول، وفي \"نوادر ابن دريد\" عن بعض أصحابه فيما حكاه ابن التين: من نام في المسجد ثم احتلم ينبغي أن يتيمم لخروجه، وهذا الحديث يرد عليه.\n_________\n(^١) \"الموطأ\" ص ٥٥، ونصه: كبر في صلاة من الصلوات ثم أشار إليهم أن امكثوا فذهب، ثم رجع وعلى جلده أثر الماء.\n(^٢) \"شرح ابن بطال\" ٢٦٦/ ٢.\n(^٣) \"المغني\" ١/ ٢٠٠.\n(^٤) \"المبسوط\" ١/ ١١٨.","vol":"4","page":612},{"text":"وقد اختلف العلماء في مرور الجنب في المسجد، فرخص فيه جماعة من الصحابة: علي (^١) وابن مسعود وابن عباس، وقال جابر: كان أحدنا يمر في المسجد وهو جنب (^٢).\nوممن روي عنه إجازة دخوله عابر سبيل ابن المسيب وعطاء والحسن (^٣) وسعيد بن جبير، وهو قول الشافعي (^٤)، ورخصت طائفة للجنب أن يدخل المسجد ويقعد فيه، قَالَ زيد بن أسلم: كان أصحاب رسول الله - ﷺ - يحتبون في المسجد وهم جنب (^٥).\nوروى سعيد بن منصور في \"سننه\" بسند جيد عن عطاء: رأيت رجالًا من الصحابة يجلسون في المسجد وعليهم الجنابة إذا توضئوا للصلاة (^٦).\nوكان أحمد بن حنبل يقول: يجلس الجنب فيه ويمر فيه إذا توضأ، ذكره ابن المنذر، وقال مالك والكوفيون: لا يدخل فيه الجنب [إلا] (^٧) عابر سبيل (^٨).\nوروي عن ابن مسعود أيضًا أنه كره ذلك للجنب، وقال المزني وداود: يجوز له المكث فيه مطلقًا، فالمسلم لا ينجس، واعتبروه بالمشرك.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٣٥ (١٥٥١).\n(^٢) رواه ابن خزيمة ٢/ ٢٨٦ (١٣٣١)، والبيهقي ٢/ ٤٤٣.\n(^٣) رواه عنهم ابن أبي شيبة في \"مصنفه\" ١/ ١٣٥ (١٥٥٥، ١٥٥٨، ١٥٦٠).\n(^٤) \"الأم\" ١/ ٤٦.\n(^٥) \"مصنف ابن أبي شيبة\" ١/ ١٣٥ (١٥٥٧)، ولفظه: كان الرجل منهم يجنب ثم يدخل المسجد فيحدث فيه.\n(^٦) \"سنن سعيد بن منصور\" ٤/ ١٢٧٥ (٦٤٦).\n(^٧) في الأصل: ولا، والمثبت من \"الأوسط\".\n(^٨) \"الأوسط\" ٢/ ١٠٧.","vol":"4","page":613},{"text":"وفي الصحيح \"إن حيضتك ليست في يدك\" (^١) وحديث الوليدة التي كان لها حِفشٌ في المسجد (^٢)، وحديث تمريض سعد فيه، وسيلان دمه فيه (^٣). وحديث وفد ثقيف من \"صحيح ابن خزيمة\"، وإنزالهم المسجد (^٤)، وكان أهل المسجد وغيرهم يبيتون في المسجد.\nواحتج من أباح العبور بقوله تعالى: ﴿وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ﴾ [النساء: ٤٣] أي: لا تقربوا مواضعها.\nووردت أحاديث تمنع الجنب منه، وكلها متكلم فيها. وأجاب من منع: بأن المراد بالآية نفس الصلاة، وحملها على مكانها مجازًا، وحملها على عمومها، أي: لا تقربوا الصلاة ولا مكانها على هذِه الحال، إلا أن تكونوا مسافرين فتيمموا واقربوا ذلك وصلّوا.\nوقد نقل الرازي عن ابن عمر وابن عباس أن المراد بعابر السبيل: المسافر يعدم الماء، يتيمم ويصلي، والتيمم لا يرفع الجنابة، فأبيح لهم الصلاة به تخفيفًا.\nقَالَ ابن بطال: ويمكن أن يستدل من هذِه الآية لقول الثوري\n_________\n(^١) رواه مسلم (٢٩٨) كتاب: الحيض، باب: جواز غسل الحائض رأس زوجها وترجليه، وأبو داود (٢٦١).\nوالترمذي (١٣٤)، والنسائي ١/ ١٤٦، وأحمد ٦/ ٤٥.\n(^٢) سيأتي برقم (٤٣٩) كتاب: الصلاة، باب: نوم المرأة في المسجد.\n(^٣) سيأتي برقم (٤٦٣) كتاب: الصلاة، باب: الخمية في المسجد للمرضى وغيرهم.\n(^٤) \"صحيح ابن خزيمة\" ٢/ ٢٨٥ (١٣٢٨) عن عثمان بن أبي العاص: أن وفد ثقيف قدموا على رسول الله - ﷺ - فأنزلهم المسجد حتى يكون أرق لقلوبهم. قال الألباني في تعليقه على \"صحيح ابن خزيمة\": إسناده ضعيف، فيه عنعنه الحسن. ورواه أبو داود (٣٠٢٦)، وأحمد ٤/ ٢١٨.","vol":"4","page":614},{"text":"وإسحاق السالف، وذلك أن المسافر إذا عدم الماء منع دخول المسجد والصلاة فيه، إلا بالتيمم، وذلك لضرورة وأنه لا يقدر على ماء، فكذلك الذي يجنب في المسجد لا يخرج إلا بعد التيمم؛ لأنه مضطر لا ماء معه، فأشبه المسافر العابر سبيل المذكور في الآية لولا ما يعارضه من حديث أبي هريرة المفسر لمعنى الآية لجواز خروجه من المسجد دون تيمم، ولا قياس لأحد مع مجيء السنن، وإنما يفزع إلى القياس عند عدمها (^١).\nعاشرها:\nفيه طهارة الماء المستعمل؛ لأنه خرج ورأسه يقطر. وفي روايةٍ أخرى: ينطف (^٢)، وهي بمعناها (^٣).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٣٩٠ - ٣٩١.\n(^٢) سيأتي برقم (٦٣٩) كتاب: الأذان، باب: هل يخرج من المسجد؟\n(^٣) ورد بهامش الأصل ما نصه: ٩ من ٢ من تجزئة المصنف.","vol":"4","page":615},{"text":"<span data-type='title' id=toc-400>١٨ - باب نَفْضِ اليَدِ مِن غسلِ الجَنَابَةِ</span>\n٢٧٦ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا أَبُو حَمْزَةَ قَالَ: سَمِعْتُ الأَعْمَشَ، عَنْ سَالِمٍ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ قَالَ: قَالَتْ مَيْمُونَةُ: وَضَعْتُ لِلنَّبِيِّ - ﷺ - غُسْلًا، فَسَتَرْتُهُ بِثَوْبٍ، وَصَبَّ عَلَى يَدَيْهِ فَغَسَلَهُمَا، ثُمَّ صَبَّ بِيَمِينِهِ عَلَى شِمَالِهِ، فَغَسَلَ فَرْجَهُ، فَضَرَبَ بِيَدِهِ الأرضَ فَمَسَحَهَا، ثُمَّ غَسَلَهَا، فَمَضْمَضَ وَاسْتَنْشَقَ، وَغَسَلَ وَجْهَهُ وَذِرَاعَيْهِ، ثُمَّ صَبَّ عَلَى رَأْسِهِ، وَأَفَاضَ عَلَى جَسَدِهِ، ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيهِ، فَنَاوَلْتُهُ ثَوْبًا فَلَمْ يَأخُذهُ، فَانْطَلَقَ وَهْوَ يَنْفُضُ يَدَيْهِ. [انظر: ٢٤٩ - مسلم: ٣١٧، ٣٣٧ - فتح: ١/ ٣٨٤]\nحَدَّثَنَا عَبْدَانُ، ثنَا أَبُو حَمْزَةَ سَمِعْتُ الأَعْمَشَ، عَنْ سَالِمٍ، عَنْ كُرَيْبٍ، عَنِ ابن عَبَّاسٍ فذكر حديث ميمونة. وفي آخره: فَنَاوَلْتُهُ ثَوْبًا فَلَمْ يَأُخُذْهُ، فَانْطَلَقَ وَهْوَ يَنْفُضُ يَدَيْهِ.\nوقد سلف واضحًا بالكلام عليه. وأبو حمزة: هو محمد بن ميمون السكري (^١).\nومقصوده بالترجمة ألا يتخيل أن مثل هذا الفعل لإطراح العبادة ونقض له، فنبه أن هذا جائز، ونبه أيضًا على بطلان قول من زعم أن تركه المنديل من قبل إبقاء أثر العبادة عليه وأن لا يمسحها.\nوقد ظن المهلب هذا احتمالًا، والترجمة تأباه وتبين أن هذا ليس مغزاه، وإنما ترك المنديل -والله أعلم- خوفًا من فعل المترفين (^٢).\n_________\n(^١) روى عن إبراهيم بن ميمون الصائغ، وإسماعيل بن عبد الرحمن السُّدي، وثقه عباس الدُّوري والنَّسائي، وذكره ابن حبان في \"الثقات\"، مات سنة ثمان وستين ومائةٍ، وهو من أهل مرو، يقال: سُمي بالسكري؛ لحلاوة كلامِه. وانظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٣٧١، \"التاريخ الكبير\" ١/ ٢٣٤ (٧٣٧)، \"الجرح والتعديل\" ٨/ ٨١ (٣٣٨)، \"ثقات ابن حبان\" ٧/ ٤٢٠، \"تهذيب الكمال\" ٢٦/ ٥٤٤ (٥٦٥٢).\n(^٢) انظر \"شرح ابن بطال\" ١/ ٣٩١ - ٣٩٢.","vol":"4","page":616},{"text":"<span data-type='title' id=toc-401>١٩ - باب مَنْ بَدَأَ بِشِقِّ رأسِهِ الأَيْمَنِ فيِ الغُسْلِ</span>\n٢٧٧ - حَدَّثَنَا خَلَّادُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا إِبرَاهِيمُ بن نَافِعٍ، عَنِ الَحسَنِ بْنِ مُسْلِمٍ، عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ، عَنْ عَائِشَةَ قَالَتْ: كُنَّا إِذَا أَصَابَتْ إِحْدَانَا جَنَابَةٌ، أَخَذَتْ بِيَدَيْهَا ثَلَاثًا فَوْقَ رَأْسِهَا، ثُمَّ تَأْخُذُ بِيَدِهَا عَلَى شِقهَا الأَيْمَنِ، وَبِيَدِهَا الأُخْرى عَلَى شِقِّهَا الأَيْسَرِ. [فتح: ١/ ٣٨٤]\nحَدَّثنَا خَلَّادُ بْنُ يَحْيَى، ثنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنِ الحَسَنِ بْنِ مُسْلِمٍ، عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ، عَنْ عَائِشَةَ قَالَتْ: كُنَّا إِذَا أَصَابَتْ إِحْدَانَا جَنَابَةٌ، أَخَذَتْ بِيَدَيْهَا ثَلَاثًا فَوْقَ رَأْسِهَا، ثُمَّ تَأْخُذُ بِيَدِهَا عَلَى شِقِّهَا الأَيْمَنِ، وَبِيَدِهَا الأُخْرى عَلَى شِقِّهَا الأَيْسَرِ.\nهذا الحديث من أفراد البخاري بهذا اللفظ، وقد سلف فقهه (^١)، وأن البداءة بالأيمن في الغسل مطلوبة.\nوصفية (ع) هذِه: بنت شيبة حاجب البيت ابن عثمان بن أبي طلحة العبدري، يقال: لها رؤية، وحديثها عن النبي - ﷺ - في السنن خلا الترمذي.\nوذكرها ابن عبد البر وابن السكن في الصحابة، وخرج لها البخاري في \"صحيحه\" (^٢) في الجنائز عن النبي - ﷺ - (^٣). ماتت في خلافة الوليد (^٤).\n_________\n(^١) سلف في الحديث رقم (٢٥٨) باب من بدأ بالحلاب أو الطيب عند الغسل.\n(^٢) ورد بهامش الأصل: وقال: أبان بن صالح، عن الحسن بن مسلم، عن صفية بنت شيبة: سمعت النبي - ﷺ - مثله.\n(^٣) سيأتي حديثها بعد حديث رقم (١٣٤٩) باب: الإذخر والحشيش في القبر. تعليقًا.\n(^٤) انظر ترجمتها في: \"الاستيعاب\" ٤/ ٤٢٧ (٣٤٤١)، \"أسد الغابة\" ٧/ ١٧٢ (٧٠٥٨)، \"الإصابة\" ٤/ ٣٤٨ (٦٥٣).","vol":"4","page":617},{"text":"والحسن (خ، م، د، س، ق) بن مسلم هو ابن ينَّاق، ثقة. مات قبل طاوس (^١). وإبراهيم بن نافع: هو المكي المخزومي ثقة ثبت (^٢). وخلاد سلمي كوفي ثقة. مات سنة سبع عشرة ومائتين (^٣) (^٤).\n_________\n(^١) المكيُّ الثقة، وثقه ابن معين وأبو زرعة والنسائي، وقال أبو حاتم: صالح الحديث روى له الجماعة سوى الترمذي. انظر ترجمته في \"الطبقات\" ٥/ ٤٧٩، \"التاريخ الكبير\" ٢/ ٣٠٦ (٢٥٦٥)، \"الجرح والتعديل\" ٣/ ٣٦ (١٥٥)، \"تهذيب الكمال\" ٦/ ٣٢٥ (١٢٧٥).\n(^٢) أبو إسحاق المكيُّ، قال ابن عيينة: كان حافظًا، وقال ابن مهدي: كان أوثق شيخ بمكة ووثَّقه ابن معين. روى له الجماعة. \"التاريخ الكبير\" ١/ ٣٣٢ (١٠٤٧)، \"ثقات ابن حبان\" ٦/ ٥، \"تهذيب الكمال\" ٢/ ٢٢٧ (٢٦٠).\n(^٣) أبو محمد الكوفيُّ، سكن مكة، وثَّقه أحمد بن حنبل، ولكن كان يرى شيئًا من الإرجاء، وقال محمد بن عبد الله بن نمير: صدوق إلا أن في حديثه غَلَطًا قليلًا، وقال أبو حاتم: ليس بذاك المعروف، محلُّه الصِّدق، وقال أبو داود: ليس به بأس.\nوقال ابن حجر في \"التقريب\": نزيل مكة، صدوق رمي بالإرجاء، وهو من كبار شيوخ البخاري، من التاسعة، مات سنة ثلاث عشرة، وقيل سنة سبع عشرة. انظر ترجمته في: \"التاريخ الكبير\" ٣/ ١٨٩ (٦٣٨)، \"الجرح والتعديل\" ٣/ ٣٦٨ (١٦٧٥)، \"تهذيب الكمال\" ٨/ ٣٥٩ (١٧٤١)، \"التقريب\" ص ١٩٦ (١٧٦٦)\n(^٤) بهامش الأصل: ثم بلغ في التاسع بعد الأربعين كتبه مؤلفه غفر الله له.","vol":"4","page":618},{"text":"<span data-type='title' id=toc-402>٢٠ - باب مَنِ اغْتَسَلَ عُرْيَانًا وَحْدَهُ فِي الخَلْوَةِ، وَمَنْ تَسَتَّرَ فَالتَّسَتُّرُ أَفْضَلُ</span>\nوَقَالَ بَهْزٌ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبيِّ - ﷺ -: \"اللهُ أَحَقُّ أَنْ يُسْتَحْيَا مِنْهُ مِنَ النَّاسِ\".\n\n٢٧٨ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامِ بنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"كَانَتْ بَنُو إِسْرَائِيلَ يَغْتَسِلُونَ عُرَاةً، يَنْظُرُ بَعْضُهُمْ إلَى بَعْضٍ، وَكَانَ مُوسَى يَغْتَسِلُ وَحْدَهُ، فَقَالُوا: والله مَا يَمْنَعُ مُوسَى أَنْ يَغْتَسِلَ مَعَنَا إِلَّا أَنَّهُ آدَرُ. فَذَهَبَ مَرَّةً يَغْتَسِلُ، فَوَضَعَ ثَوْبَهُ عَلَى حَجَرٍ، فَفَرَّ الحَجَرُ بِثَوْبِهِ، فَخَرَجَ مُوسَى فِي إِثْرِهِ يَقُولُ: ثَوْبِي يَا حَجَرُ. حَتَّى نَظَرَتْ بَنُو إِسْرَائِيلَ إلَى مُوسَى، فَقَالُوا: والله مَا بِمُوسَى مِنْ بَأْسٍ. وَأَخَذَ ثَوْبَهُ، فَطَفِقَ بِالْحَجَرِ ضَرْبًا\". فَقَالَ أَبُو هُرَيْرَةَ: والله إِنَّهُ لَنَدَبٌ بِالَحْجَرِ سِتَّةٌ أَوْ سَبْعَةٌ ضَربًا بِالَحْجَرِ. [٣٤٠٤، ٤٧٩٩ - مسلم: ٣٣٩ - فتح: ١/ ٣٨٥]\n\n٢٧٩ - وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"بَيْنَا أَيُّوبُ يَغْتَسِلُ عُرْيَانًا فَخَرَّ عَلَيْهِ جَرَادٌ مِنْ ذَهَبٍ، فَجَعَلَ أَيُّوبُ يَحْتَثِي فِي ثَوْبِهِ، فَنَادَاهُ رَبُّهُ: يَا أَيُّوبُ، أَلَمْ أَكُنْ أَغْنَيْتُكَ عَمَّا تَرى؟ قَالَ: بَلَى وَعِزَّتِكَ، ولكن لَا غِنَى بِي عَنْ بَرَكَتِكَ\".\nوَرَوَاهُ إِبْرَاهِيمُ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ صَفْوَانَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عن أَبِي هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ - قَالَ: \"بَيْنَا أَيُّوبُ يَغْتَسِلُ عُرْيَانًا\". [٣٣٩١، ٧٤٩٣ - فتح:١/ ٣٨٧]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث بهز، وذكره معلقًا فقال: وَقَالَ بَهْزٌ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَنِ النَّبِيِّ - ﷺ -: \"اللهُ أَحَقُّ أَنْ يُسْتَحْيَا مِنْهُ مِنَ النَّاسِ\".","vol":"4","page":619},{"text":"ثانيها وثالثها:\nحديث أبي هريرة أن موسى وأيوب صلوات الله وسلامه عليهما كانا يغتسلان عراة، لكن كانا يستتران عن أعين الناس.\nوهما دليلان لقوله: (مَنِ اغْتَسَلَ عُرْيَانَا وَحْدَهُ فِي الخَلْوَةِ)، ولا خلاف أن التستر أفضل كما قاله.\nوبجواز الغسل عريانًا في الخلوة قَالَ مالك والشافعي وجمهور العلماء (^١) ومنعه ابن أبي ليلى (^٢)، وحكاه الماوردي وجهًا لأصحابنا، فيما إذا نزل في الماء عريانًا بغير مئزر، واحتج بحديث ضعيف لم يصح عن النبي - ﷺ -: \"لا تدخلوا الماء إلا بمئزر، فإن للماء عامرًا\" (^٣).\nوروى ابن وهب عن ابن مهدي، عن خالد بن حميد عن بعض أهل الشام أن ابن عباس لم يكن يغتسل في بحر ولا نهر إلا وعليه إزار، فإذا سئل عن ذلك قَالَ: إنَّ له عامرًا، وروى برد عن مكحول، عن عطية مرفوعًا: \"من اغتسل بليل في فضاء فليتحاذر على عورته، ومن لم يفعل ذلك، فأصابه لمم فلا يلومن إلا نفسه\" (^٤).\n_________\n(^١) انظر \"النوادر والزيادات\" ١/ ٦٥، \"المجموع\" ٢/ ٢٢٧، \"المغني\" ١/ ٣٠٦ - ٣٠٧.\n(^٢) انظر \"المجموع\" ٢/ ٢٢٨.\n(^٣) من حديث جابر رواه ابن خزيمة ١/ ١٢٤ (٢٤٩)، وأبو يعلى في \"مسنده\" ٣/ ٣٤٣ (١٨٠٧)، والعقيلي في \"الضعفاء\" ١/ ٣١٢ وقال بعد أن رواه من طريق حماد بن شعيب: ولا يتابعه عليه إلا من هو دونه ومثله، وابن عدي في \"الكامل\" ٣/ ١٦، ١٦٣، والحاكم ١/ ١٦٢ وقال: صحيح على شرط الشيخين ولم يخرجاه. وتعقبه الذهبي بأنه على شرط مسلم. وقال الألباني في \"الضعيفة\" (١٥٠٤): بل هو ضعيف الإسناد، لأن الهمداني هذا لم يخرج له مسلم، وهو مختلف فيه، قال الحافظ: صدوق يخطئ. وأبو الزبير -وإن أخرج له مسلم- فهو مدلس، وقد عنعنه.\n(^٤) رواه الحكيم الترمذي في \"نوادر الأصول\". انظر: \"ضعيف الجامع\" (١٥٦٥).","vol":"4","page":620},{"text":"وفي مرسلات الزهري فيما رواه أبو داود في: \"مراسيله\" عنه عن النبي - ﷺ - قَالَ: \"لا تغتسلوا في الصحراء إلا أن تجدوا متوارى، فإن لم تجدوا متوارى، فليخط أحدكم كالدائرة، ثم يسمي الله تعالى ويغتسل فيها\" (^١).\nوفي \"سنن أبي داود\" من حديث يعلى بن أمية أن رسول الله - ﷺ - رأى رجلًا يغتسل بالبَراز، فصعد المنبر، فحمد الله وأثنى عليه، ثم قَالَ: \"إن الله حيي ستير يحب الحياء والستر، فإذا اغتسل أحدكم فليستتر\" وأخرجه النسائي (^٢)، ونص أحمد فيما حكاه ابن تيمية على كراهة دخول الماء بغير إزار (^٣).\nوقال إسحاق: هو بالإزار أفضل، لقول الحسن والحسين ﵄، وقد قيل لهما وقد دخلا الماء عليهما بُردان، فقالا: إن للماء سكانًا.\nقال إسحاق: ولو تجردا رجونا ألا يكون إثمًا، واحتج بتجرد موسى - ﵇ -.\nفأما حديث بهز فهو بعض حديث طويل أخرجه أصحاب السنن الأربعة: أبو داود في الحمام، والترمذي في الاستئذان في موضعين، والنسائي في عشرة النساء، وابن ماجه في النكاح من حديث بهز، عن أبيه، عن جده. وهو ابن حكيم بن معاوية بن حيدة القشيري له صحبة، قلتُ: يا رسول الله، عوراتنا ما نأتي منها وما نذر؟ قَالَ:\n_________\n(^١) \"المراسيل\" ص ٣٢٩ (٤٧٢).\n(^٢) أبو داود (٤٠١٢)، والنسائي ١/ ٢٠٠، وصححه الألباني في \"صحيح الجامع\" (١٧٥٦).\n(^٣) انظر: \"مجموع الفتاوى\" ٢١/ ٣٣٩.","vol":"4","page":621},{"text":"\"احفظ عورتك إلا من زوجتك، أو ما ملكت يمينك\" قَالَ: قلتُ: يا رسول الله، إذا كان القوم بعضهم في بعض قَالَ: \"إن استطعت أن لا تريها أحد فلا تريها\" قَالَ: قلتُ: يا رسول الله، فإذا كان أحدنا خاليًا، قَالَ: \"فالله أحق أن يستحيى منه من الناس\" (^١).\nقَالَ الترمذي: حسن.\nقَالَ أبو عبد الملك فيما حكاه ابن التين: يريد بقوله: \"فالله أحق أن يستحيى منه من الناس\". أن لا يغتسل أحد في الفلاة، وهذا حرج.\nوحديث أيوب أسمح وأثبت وأحسن، ولعله يريد بقوله: \"أحق أن يستحيى منه\" بمعنى: أن لا يعصى حياء منه.\nوقال ابن بطال: الحديث محمول عند الفقهاء على الندب والاستحباب للتستر في الخلوة لا على الإيجاب (^٢).\nفرع:\nحكى الماوردي خلافًا للناس في أن ستر العورة واجب بالعقل أم بالشرع؟ وعلى الأول: المعتزلة، وعلى الثاني: أهل السنة، ولا شك أن جبلة الشخص كارهة لذلك، لكن الشرع هو الحاكم.\nفائدة:\nبهز هذا قد عرفت والده وجده مما ذكرته لك، وقد وثقه جماعة، وقال ابن عدي: لم أرَ له حديثًا منكرًا (^٣).\n_________\n(^١) رواه أبو داود (٤٠١٧)، والترمذي (٢٧٦٩)، (٢٧٩٤)، والنسائي في \"الكبرى\" ٥/ ٣١٣ (٨٩٧٢)، وابن ماجه (١٩٢٠).\n(^٢) \"شرح ابن بطال\" ١/ ٣٩٥.\n(^٣) \"الكامل في ضعفاء الرجال\" ٢/ ٢٥٤.","vol":"4","page":622},{"text":"ووالده حكيم، قَالَ النسائي: ليس به بأس (^١).\nوجده معاوية له صحبة كما سلف.\nوأما حديث أبي هريرة الأول فقال البخارج: حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، ثنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَانَتْ بَنُو إِسْرَائِيلَ يَغْتَسِلُونَ عُرَاةً، يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ، وَكَانَ مُوسَى يَغْتَسِلُ وَحْدَهُ، فَقَالُوا: والله مَا يَمْنَعُ مُوسَى أَنْ يَغْتَسِلَ مَعَنَا إِلَّا أَنَّهُ آدَرُ. فَذَهَبَ مَرَّةً يَغْتَسِلُ، فَوَضَعَ ثَوْبَهُ عَلَى حَجَرٍ، فَفَرَّ الحَجَرُ بِثَوْبِهِ، فَجَمَحَ مُوسَى فِي إِثْرِهِ يَقُولُ: ثَوْبِي يَا حَجَرُ. حَتَّى نَظَرَتْ بَنُو إِسْرَائِيلَ إِلَى مُوسَى، فَقَالُوا: والله مَا بِمُوسَى مِنْ بَأْسٍ. وَأَخَذَ ثَوْبَهُ، فَطَفِقَ بالْحَجَرِ ضَرْبًا\". فَقَالَ أَبُو هُرَيْرَةَ: والله إِنَّهُ لَنَدَبٌ بِالْحَجَرِ سِتَّةٌ أَوْ سَبْعَةٌ ضَرْبًا بِالْحَجَرِ.\nوالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه مسلم، عن محمد بن رافع، عن عبد الرزاق (^٢)،\n_________\n(^١) بَهْز بن حكيم بن معاوية بن حيدة، روى عن أبيه عن جده، وعن زرارة بن أوفي، روى عنه إسماعيل ابن علية وأصبغ وغيره. وثقه ابن معين وابن المديني والنسائي، وقال أبو زرعة: صالح، ولكنه ليس بالمشهور. وقال ابن أبي حاتم: سمعت أبي يقول: هو شيخ يكتب حديثه ولا يحتج به.\nوقال الحاكم أبو عبد الله: كان من الثقات، ممن يجمع حديثه، وإنما أسقط من الصحيح روايته عن أبيه عن جده؛ لأنها شاذة لا متابع له فيها، \"التاريخ الكبير\" ٢/ ١٤٢ (١٩٨٢)، \"الجرح والتعديل\" ٢/ ٤٣٠ (١٧١٤)، \"تهذيب الكمال\" ٤/ ٢٥٩ (٧٧٥).\n(^٢) مسلم (٣٣٩/ ٧٥) كتاب: الحيض، باب: جواز الاغتسال عريانًا في الخلوة، وبرقم (٣٣٩/ ١٥٥) كتاب: الفضائل، باب: من فضائل موسى - ﵇ -.","vol":"4","page":623},{"text":"وأخرجه البخاري بمعناه في أحاديث الأنبياء والتفسير (^١)، ويأتي -إن شاء الله- من طريق محمد بن سيرين والحسن، وخلاس بن عمرو، عن أبي هريرة (^٢).\nوكذلك مسلم من طريق عبد الله بن شقيق، عن أبي هريرة (^٣).\nثانيها:\nإسحاق هذا: هو ابن إبراهيم بن نصر السعدي البخاري، نسبه البخاري إلى جده. مات بعد المائتين (^٤)، كان ينزل ببني سعد، وقيل: كان ينزل بالمدينة بباب بني سعد (^٥)، وعن المنذري أنه ضبطه بضم السين والغين المعجمة، ونقله عن بعض علماء (…) (^٦).\nثالثها:\nقوله: (\"كَانَتْ بَنُو إِسْرَائِيلَ\") أي: جماعتهم، وكذلك أدخل عليهم التأنيث مثل قوله تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا﴾ [الحجرات: ١٤].\nرابعها:\nقوله: (\"يَغْتَسِلُونَ عُرَاةً، يَنْظُرُ بَعْضُهُمْ إلى بَعْضٍ\") يحتمل أن هذا\n_________\n(^١) سيأتي برقم (٣٤٠٤) كتاب: أحاديث الأنبياء، باب: حديث الخضر مع موسى ﵉. وبرقم (٤٧٩٩) كتاب: التفسير، باب: قوله: ﴿لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى﴾.\n(^٢) سيأتي برقم (٣٤٠٤) كتاب: أحاديث الأنبياء.\n(^٣) \"صحيح مسلم\" (٣٣٩/ ١٥٦) كتاب: الفضائل، باب: من فضائل موسى - ﵇ -.\n(^٤) ورد بهامش الأصل ما نصه: سنة اثنتين وثلاثين.\n(^٥) قال عنه ابن حجر: صدوق من الحادية عثرة. وانظر ترجمته في \"التاريخ الكبير\" ١/ ٣٨٠ (١٢١٢)، و\"تهذيب الكمال\" ٢/ ٣٨٨ (٣٣٣)، و\"تقريب التهذيب\" (٣٣٣).\n(^٦) طمس في الأصل.","vol":"4","page":624},{"text":"كان جائزًا في شرعهم، وكان موسى يتركه تنزهًا واستحبابًا وحياء ومروءة.\nويحتمل أنه كان حرامًا في شرعهم، كما هو حرام في شرعنا، وكانوا يتساهلون فيه، كما يتساهل فيه كثير من أهل شرعنا.\nوجزم الشارح -أعني ابن بطال-: بهذا، فقال: هذا يدل على أنهم عصاة له، وسالكون غير سنته، إذ كان هو يغتسل حيث لا يراه أحد، ويطلب الخلوة، فكان الواجب عليهم الاقتداء، ولو كان اغتسالهم عراة في غير الخلوة عن علم موسى وإقراره لذلك لم يلزم فعله (^١)؛ لأن شرعنا يخالفه ولو كانوا أهلَ توفيق اتبعوه.\nثم لم تكفهم المخالفة حتى أذوه، فنسبوا إليه ما نسبوا، فأظهر الله براءته من ذلك بطريق خارق للعادة، زيادة في دلالة صدقه ومبالغة في قيام الحجة عليهم.\nخامسها:\n\"آدَر\" -بهمزة مفتوحة ممدودة، ثم دال مهملة مفتوحة ثم راء- عظيم الخُصْيتين، وهي: الأُدْرة بضم الهمزة وفتحها مع إسكان الدال بفتحها (^٢)، ولا يقال: امرأة أدراء.\nسادسها:\nقوله: (\"فَذَهَبَ مَرَّةً يَغْتَسِلُ، فَوَضَعَ ثَوْبَهُ عَلَى حَجَرٍ\") وضعه - ﵇ - ثوبه ودخوله الماء عريانًا دليل على جواز ذلك.\n_________\n(^١) \"شرح ابن بطال\" ١/ ٣٩٤.\n(^٢) انظر: \"الصحاح\" ٢/ ٥٧٧، \"النهاية في غريب الحديث والأثر\" ١/ ٣١.","vol":"4","page":625},{"text":"وجاء في \"صحيح مسلم \": \"أنه اغتسل عند مُوَيْه\" (^١) بضم الميم وفتح الواو وإسكان الياء، تصغير ماء، وأصله: موه، والتصغير يرد الأشياء إلى أصولها، هكذا هو في معظم نسخ مسلم، روى ذلك العذري والباجي.\nوفي بعض نسخ مسلم \"مَشْربة\" -بفتح الميم وإسكان الشين المعجمة، ثم راء- وهي: حفرة في أصل النخلة، يجمع الماء فيها ليسقيها. قَالَ القاضي عياض: وأظن الأول تصحيفًا (^٢).\nسابعها:\nقوله: (\"فَفَرَّ الحَجَرُ بِثَوْبِهِ\") هذِه آية ومعجزة لموسى عليه أفضل الصلاة والسلام، لمشي الحجر بثوبه إلى ملأ من بني إسرائيل.\nثامنها:\nقوله: (\"فجمح موسى\") أي: أسرع إسراعًا في مشيه خلف الحجر، ليأخذ ثوبه لا يرده شيء، وكل شيء مضى لوجهه على أمر فقد جمح، قَالَ تعالى: ﴿لَوَلَّوْا إِلَيْهِ وَهُمْ يَجْمَحُونَ﴾ [التوبة: ٥٧].\nقَالَ ابن سيده: جمح الفرس بصاحبه جمحًا وجماحًا: ذهب يجري جريًا غالبًا، وكل شيء مضى لشيء على وجهه فقد جمح (^٣).\nوقال الأزهري في \"تهذيبه\": فرس جموح: إذا ركب رأسه فلم يرده اللجام، وهذا ذم، وفرس جموح، أي: سريع، وهذا مدح (^٤).\n_________\n(^١) مسلم (٣٣٩/ ١٥٦) كتاب: الفضائل، باب: من فضائل موسى.\n(^٢) \"إكمال المعلم\" ٧/ ٣٥٠.\n(^٣) \"المخصص\" ٢/ ١٠٠.\n(^٤) \"تهذيب اللغة\" (١/ ٦٤٥) مادة: جمح.","vol":"4","page":626},{"text":"تاسعها:\nقوله: (\"فِي إِثْرِهِ\") هو بتثليث الهمزة وإسكان الثاء، ورابعة فتحهما بمعنى، حكاهن كراع، وذكر الثلاث الأول في: \"المنتخب\"، وفي \"المثلث\" لابن السيد: الأثر -بالضم- أثر الجرح (^١). وفي \"الواعي\" الأثر: -محرك- ما يؤثر الرجل بقدمه في الأرض.\nعاشرها:\nقوله: (\"ثَوْبِي يَا حَجَرُ\") هو منصوب بفعل مضمر تقديره: أعطني ثوبي يا حجر، أو اترك ثوبي، فحذف الفعل لدلالة الحال عليه، وفي \"مسلم\": \"ثوبي حجر\" مرتين (^٢) بإسقاط حرف النداء، وإنما نادى موسى الحجر نداء من يعقل؛ لأنه صدر عن الحجر فعل من يعقل، وقال ذلك استعظامًا لكشف عورته، فسبقه الحجر إلى أن وصل إلى جمع بني إسرائيل، فنظروا إلى موسى ليبرئه مما قالوا.\nالحادي عشر:\nقوله: (\"حَتَّى نَظَرَتْ بَنُو إِسْرَائِيلَ إِلَى مُوسَى\") إنما مشى - ﵇ - بينهم مكشوف العورة، لأنه إنما نزل إلى الماء مؤتزرًا، فلما خرج يتبع الحجر، والمئزر مبتل بالماء علموا عند رؤيته أنه ليس بآدر؛ لأن الأدرة تتبين تحت الثوب المبلول بالماء، وهذا هو ما أجاب به الحسن بن أبي بكر النيسابوري فيما حكاه ابن الجوزي عنه سماعًا (^٣).\n_________\n(^١) \"المثلث\" ١/ ٣٢١.\n(^٢) مسلم (٣٣٩) كتاب: الحيض، باب: جواز الاغتسال عريانًا. و(٢٣٧١) كتاب: الفضائل، باب: فضائل موسى - ﵇ -.\n(^٣) انظر \"كشف المشكل\" ٣/ ٤٩٦، وذكره ابن حجر في \"الفتح\" ١/ ٣٨٦ عن ابن الجوزي وقال: وفيه نظر. اهـ.","vol":"4","page":627},{"text":"وفي \"مسند أحمد\" من حديث علي بن زيد، عن أنس مرفوعًا: \"أن موسى - ﵇ - كان إذا أراد أن يدخل الماء لم يُلْقِ ثوبَهْ حتى يواري عورته في الماء\" (^١)\nوأجاب -أعني ابن الجوزي (^٢) - بجواب آخر، وهو أن موسى كان في خلوة كما بين في الحديث، فلما تبع الحجر لم يكن عنده أحد، فاتفق أنه جاز على قوم فرأوه، وجوانب الأنهار وإن خلت لا يؤمن وجود قوم قريب منها فنسي موسى الأمر على ألَّا يراه أحد على ما رأى من خلاء المكان فاتفق من رآه.\nوأما الشارح -يعني ابن بطال- فقال: إن في الحديث دليلًا على النظر إلى العورة عند الضرورة الداعية إلى ذلك من مداواة أو براءة مما رمي به من العيوب كالبرص وغيره من الأدواء التي يتحاكم الناس فيها مما لابد فيها من رؤية أهل النظر بها، فلا بأس برؤية العورات للبراءة من ذلك أو لإثبات العيوب فيه والمعالجة (^٣).\nالثاني عشر:\nفيه ما يدل على أن الله تعالى كمَّل أنبياءه خَلْقًا وخُلُقا، ونزههم عن المعايب والنقائص والسلامة من العاهات والمعايب، وعورض ما وقع ليعقوب وأيوب صلوات الله وسلامه عليهما، فللتأسي بهما ورفع درجاتهما، وقد زال عنهما.\n_________\n(^١) أحمد ٣/ ٢٦٢.\n(^٢) المرجع السابق.\n(^٣) \"شرح ابن بطال\" ١/ ٣٩٣ - ٣٩٤.","vol":"4","page":628},{"text":"الثالث عشر:\nقوله: (\"فَطَفِقَ\") هو بكسر الفاء وفتحها، أي: جعل وأقبل وصار ملتزمًا لذلك، وهي من أفعال المقاربة.\nوالنَدَب -بفتح النون والدال- أثر الجرح إذا لم يرتفع عن الجلد، فشبه به أثر الضرب في الحجر، وقال الأصمعي: هو الجرح إذا بقي منه أثر مشرف، يقال: ضربه حتى أندبه. ونقل ابن بطال عن صاحب \"العين\"، أنه أثر الجرح (^١)، واقتصر عليه، وهذِه معجزة لموسى، وتمييز الجمادات.\nوفيه: ما غلب على موسى من البشرية من ضرب الحجر، وهذا الضرب من موسى - ﵇ -، يجوز أن يكون أراد به إظهار معجزته لقومه بأثر الضرب في الحجر، ويحتمل أن يكون أوحي إليه بذلك لإظهار معجزته.\nوفيه أيضًا: إجراء خلق الإنسان عند الضجر على (من) (^٢) لا يعقل أيضًا، فإذا كان الحجر أعطاه الله قوة مشى بها أمكن أن يحس به أيضًا، ألا ترى قول أبي هريرة: (والله إنه لندب بالحجر). يعني: أثار ضربه بقيت فيه آية له. ويؤخذ من ذلك جواز الحلف على الإخبار.\nوفيه: وفي حديث أيوب الآتي دليل على إباحة التعري في الخلوة\nللغسل وغيره، بحيث يأمن أعين الناس، لأنهما من الذين أمرنا أن نقتدي بهداهم، ألا ترى أن الله تعالى عاتب أيوب على جمع الجراد كما سيأتي ولم يعاتبه على اغتساله عُريانًا، ولو كلفنا بالاستتار في\n_________\n(^١) \"شرح ابن بطال\" ١/ ٣٩٤.\n(^٢) ورد بهامش الأصل ما نصه: الأكثر استعمال ما لما لا يعقل.","vol":"4","page":629},{"text":"الخلوة لحصل لنا الحرج والضيق؛ إذ لا نجد بدًا منه، والباري تعالى لا يغيب عنه شيء من خلقه عراة كانوا أو مكتسين، وسيأتي شيء من هذا المعنى في باب كراهية التعري في الصلاة (^١) وغيرها إن شاء الله.\nنعم، الاستتار من حسن الأدب.\nخاتمة:\nإن قوله تعالى: ﴿لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى﴾ الآية [الأحزاب: ٦٩] نزلت في ذلك. قَالَ الطحاوي فيما روي عن أبي هريرة في هذِه الآية ﴿لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى﴾ الآية: قَالَ رسول الله - ﷺ -: \"إن موسى كان رجلًا حيِيًّا سِتيرًا لا يكاد أن يرى من جلده -يعني: استحياء منه- فآذاه من آذاه من بني إسرائيل، وقالوا: ما يستتر هذا الستر إلا من عيب بجلده، إما برص وإما أذرة هكذا قَالَ لنا بعض رواة الحديث.\nوأهل اللغة يقولون: أدرة، لأنها آدر بمعنى: آدم، وإن الله -﷿- أراد أن يبرئه مما قالوا، وأنه خلا يومًا وحده فوضع ثوبه على حجر ثم اغتسل فلما فرغ من غسله أقبل إلى ثوبه ليأخذه، وأن الحجر عدا بثوبه، فأخذ موسى - ﵇ - عصاه وطلب الحجر (^٢). الحديث بطوله.\nقَالَ: ومما روي عن علي بن أبي طالب في الآية مما نعلم أنه ليس من رأيه؛ لأنه إخبار عن مراد الله، قَالَ: صعد موسى وهارون الجبل، فمات هارون، فقالت بنو إسرائيل لموسى: أنت قتلته، كان ألين لنا منك وأشد حياء. فآذوه بذلك، فأمر الله الملائكة فحملته وتكلمت بموته، حتى عرفت بنو إسرائيل أنه قد مات فدفنوه، فلم يعرف موضع قبره\n_________\n(^١) برقم (٣٦٤).\n(^٢) رواه الطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٨/ ٤٨٠ - ٤٨١ (٦١٥٧).","vol":"4","page":630},{"text":"إلا الرخم (^١)، فإن الله جعله أبكم أصم، ولا تعارض بينهما، فإنه يجوز أن يكون آذوه بكل ذلك، فبرأه الله منهما (^٢).\nوأما حديث أبي هريرة الآخر، فقال البخاري: وقال أبو هريرة (^٣):\nإن النبي - ﷺ - قَالَ: \"بَيْنَا أَيُّوبُ يَغْتَسِلُ عُرْيَانًا فَخَرَّ عَلَيْهِ جَرَادٌ مِنْ ذَهَبٍ، فجَعَل أَيُّوبُ يَحْتَثِي فِي ثوْبِهِ، فنَادَاهُ رَبُّهُ: يَا أَيُّوبُ، ألَمْ أَكُنْ أَغْنَيْتُكَ عَمَّا تَرى؟ قَالَ: بَلَى وَعِزَّتِكَ، ولكن لَا غِنَى بِي عَنْ بَرَكتِكَ\". وَرَوَاهُ إِبْرَاهِيمُ بن طهمان، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ صَفْوَانَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"بَيْنَا أَيُّوبُ يَغْتَسِلُ عُرْيَانًا\".\nوالكلام عليه من أوجه:\nأحدها:\nحديث أبي هريرة هذا معطوف على سند حديث أبي هريرة الأول، وقد صرح به أبو مسعود وخلف، فقالا في أطرافهما: إن البخاري رواه هنا عن إسحاق بن نصر، وفي أحاديث الأنبياء عن عبد الله بن محمد الجعفي كلاهما عن عبد الرزاق (^٤).\nورواه أبو نعيم الأصبهاني، عن أبي أحمد بن شبرويه، ثنا إسحاق، ثنا عبد الرزاق فذكره، وذكر أن البخاري رواه عن إسحاق بن نصر، عن عبد الرزاق.\nوأورد الإسماعيلي حديث عبد الرزاق، عن معمر، ثم لما فرع منه،\n_________\n(^١) الرخم: طائر غزير الريش، أبيض اللون، يشبه النسر في الخلقة.\n(^٢) انظر المصدر السابق ٨/ ٤٨١ - ٤٨٢ (٦١٥٨).\n(^٣) كذا في الأصل، وجاء في الهامش: في نسخة: عن أبي هريرة.\n(^٤) سيأتي برقم (٢٣٩١) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ (٨٣)﴾.","vol":"4","page":631},{"text":"وقال: عن أبي هريرة قَالَ: عن رسول الله - ﷺ -: \"بينا أيوب يغتسل .. \" الحديث.\nوأما قوله: (رواه إبراهيم .. إلى آخره)، قَالَ الحُميدي لما ذكرها قَالَ عطاء تعليقًا عن أبي هريرة فذكره، ثم قَالَ: لم يرد -يعني: البخاري- على هذا من رواية عطاء، وقد أخرجه بطوله بالإسناد من حديث همام، عن أبي هريرة (^١). وكذا ساقه أبو نعيم الأصبهاني، عن البخاري كما سلف.\nثم قَالَ: لم يذكر البخاري اسم شيخه وأرسله، ورواه الإسماعيلي، فقال: حدثناه أبو بكر بن عبيدة الشعراني وأبو عمرو أحمد بن محمد الحيري، قالا: ثنا أحمد بن حفص، حَدَّثَني أبي، حَدَّثَني إبراهيم، عن موسى بن عقبة. وأخرجه النسائي في الطهارة عن أحمد بن حفص، عن أبيه، عن إبراهيم بن طهمان (^٢).\nثانيها:\nأيوب - ﷺ - هو من ذرية عيصو بن إسحاق، وعاش ثلاثًا وتسعين سنة، وكان ببلاد حوران (^٣)، وقبره مشهور عندهم بقرية بقرب نوى (^٤) عليه مشهد (^٥)، وهناك قدم في حجر يقولون: إنها أثر قدمه، وهناك عين يتبرك بها ويزعم أنها المذكورة في القرآن العظيم، وكانت شريعته\n_________\n(^١) انظر: \"الجمع بين الصحيحين\" (٣/ ٢٤٢) رقم (٢٥١٥).\n(^٢) \"سنن النسائي\" ١/ ٢٠٠ - ٢٠١.\n(^٣) انظر: \"معجم البلدان\" ٢/ ١٨٠.\n(^٤) انظر: \"معجم البلدان\" ٥/ ٣٠٦.\n(^٥) لا يجوز البناء على القبور أو رفعها، وما ذكره المؤلف من الروايات فلعله لا يعتبر مدحًا وإنما إخبار عن حقيقة الواقع.","vol":"4","page":632},{"text":"التوحيد وإصلاح ذات البين، وإذا طلب من الله حاجة خر له ساجدًا ثم طلب، وكان أعبد أهل زمانه وأكثرهم مالًا، وكان لا يشبع حَتَّى يشبع الجائع، ولا يلبس حَتَّى يلبس العاري. وأمه بنت لوط - ﵇ -.\nثالثها:\nعطاء بن يسار سلف حاله فيما مضى.\nوصفوان (ع): هو ابن سليم الزُهري مولاهم المدني التابعي الإمام القدوة، ممن يستسقى بذكره، يقال: إنه لم يضع جنبه إلى الأرض أربعين سنة، وأن جبهته نَقِبَتْ من كثرة السجود، وكان لا يقبل جوائز السلطان، ومناقبه جمة. مات سنة اثنتين وثلاثين ومائة، ومولده سنة ستين (^١).\nوموسى (ع) بن عقبة الثقة المفتي. مات سنة اثنتين وأربعين ومائة (^٢).\nوإبراهيم (ع) بن طهمان أحد أئمة الإسلام الثقات، فيه إرجاء، مات سنة بضع وستين ومائة (^٣).\n_________\n(^١) صفوان بن سليم المدني، أبو عبد الله، وقيل: أبو الحارث، القرشي، الزهري، الفقيه، وأبوه سليم مولى حميد بن عبد الرحمن بن عوف. قال عبد الله بن أحمد بن حنبل، عن أبيه: ثقة من خيار عباد الله الصالحين. وقال أحمد بن عبد الله العجلي، وأبو حاتم، والنسائي: ثقة. ووثقه يعقوب بن شيبة، وزاد: ثبتًا مشهورًا بالعبادة. وروى له الجماعة.\nانظر ترجمته في: \"التاريخ الكبير\" ٤/ ٣٠٧ (٢٩٣٠)، و\"معرفة الثقات\" ١/ ٤٦٧ (٧٦٢)، و\"الجرح والتعديل\" ٤/ ٤٢٣ (١٨٥٨)، و\"تهذيب الكمال\" ١٣/ ١٨٤ (٢٨٨٢).\n(^٢) سبق ترجمته في حديث (٣).\n(^٣) إبراهيم بن طهمان بن شعبة الخرساني، أبو سعيد الهروي، ولد بهراة، وسكن نيسابور، وقدم بغداد، وحدث بها، ثم سكن مكة حتى مات بها. انظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٩٤ (٩٤٥)، \"معرفة الثقات\" ١/ ٢١١ (٤٧)، \"الجرح والتعديل\" ٢/ ١٠٧ (٣٠٧)، \"تهذيب الكمال\" ٢/ ١٠٨ (١٨٦).","vol":"4","page":633},{"text":"رابعها:\n(\"بينا\") سلف الكلام عليها في الحديث الرابع من باب بدء الوحي.\nوقوله: (\"عريانًا\") هو مصروف؛ لأنه فُعلان بالضم بخلاف فَعلان إذا كانت الألف والنون زائدتين مثل حمران وسكران.\n(\"والجراد\") جمع جرادة، والجرادة تقع على الذكر والأنثى، قاله الجوهري (^١). وليس الجراد تذكيرًا للجرادة، إنما هو اسم جنس كالبقر والبقرة، فحق مذكره ألا يكون مؤنثه من لفظه؛ لئلا يلتبس الواحد المذكر بالجمع، وقيل: الجراد الذكر، والجرادة الأنثى، حكاه ابن سيده (^٢).\nسميّ جرادًا؛ لأنه يجرد الأرض فيأكل ما عليها، وله قبل أسماء أن يصير جرادًا، ذكرها ابن سيده (^٣) وغيره. وفي رواية للبخاري في كتاب التوحيد \"رجل جراد\" (^٤)، أي: جماعة من جراد. والرِّجل -بالكسر- الجراد الكثير، وهو من أسماء الجماعات التي لا واحد لها من لفظها، يقال: رِجل من جرادٍ، وسرب من ظباء، وخبط من نعام، وعانة من الحمير.\nوقوله: (\"فَجَعَلَ يَحْتَثِي فِي ثَوْبِهِ\") ذكر أهل اللغة أن الحثية باليدين جميعًا، قَالَ ابن سيده: الحثي: ما رفعت به يديك، يقال: حثى يحثي ويحثو، والياء أعلى (^٥)، وزعم ابن قرقول أنه يكون باليد الواحدة أيضًا.\n_________\n(^١) \"الصحاح\" ٢/ ٤٥٦.\n(^٢) \"المحكم\" ٧/ ٢٢٣ مادة: جرد.\n(^٣) \"المخصص\" ٢/ ٣٥١.\n(^٤) سيأتي برقم (٧٤٩٣) كتاب: التوحيد، باب: قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾.\n(^٥) \"المحكم\" ٣/ ٣٣١ - ٣٣٢، ٣٨٤.","vol":"4","page":634},{"text":"وقوله: (\"فَنَادَاهُ رَبُّهُ\") يحتمل أن يكون كلمه كما كلم موسى، وهو أولى بظاهر اللفظ، ويحتمل أن يرسل إليه ملكًا فسمي منادى بذلك، وقد حكاهما على وجه الاحتمال الداودي في \"شرحه\"، وكذا ابن التين.\nوالغنى -مقصور- اليسار، وبالمد الصوت.\nخامسها: في فوائده:\nالأولى: جواز الاغتسال عُريانًا في الخلوة وقد سلف.\nالثانية: جواز الحرص على الحلال وفضل الغنى؛ لأنه سماه بركة.\nالثالثة: جواز اليمين بصفة من صفات الله تعالى.","vol":"4","page":635},{"text":"<span data-type='title' id=toc-403>٢١ - باب التَّسَتّر فِي الغُسْلِ عِنْدَ النَّاسِ</span>\n٢٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي النُّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- أَنَّ أَبَا مُرَّةَ -مَوْلَى أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ- أَخْبَرَهُ أَنَّهُ سَمِعَ أُمَّ هَانِئٍ بِنْتَ أَبِي طَالِبٍ تَقُولُ: ذَهَبْتُ إِلَى رَسُولِ اللهِ - ﷺ - عَامَ الفَتْحِ، فَوَجَدْتُهُ يَغتَسِلُ وَفَاطِمَةُ تَسْتُرُهُ، فَقَالَ: \"مَنْ هذِه؟ \". فَقُلْتُ: أَنَا أُمُّ هَانِئٍ. [٣٥٧، ٣١٧١، ٦١٥٨ - مسلم: ٣٣٦ - فتح: ١/ ٣٨٧]\n\n٢٨١ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخبَرَنَا عَبدُ اللهِ قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنِ الأعمَشِ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيبٍ، عَنِ ابن عَبَّاسٍ، عَنْ مَيمُونَةَ قَالَت: سَتَرْتُ النَّبِيَّ - ﷺ - وَهُوَ يَغْتَسِلُ مِنَ الجَنَابَةِ، فَغَسَلَ يَدَيْهِ، ثُمَّ صَبَّ بِيَمِينِهِ عَلَى شِمَالِهِ، فَغَسَلَ فَرْجَهُ وَمَا أَصَابَهُ، ثُمَّ مَسَحَ بِيَدِهِ عَلَى الَحائِطِ -أَوِ الأرَضِ- ثُمَّ تَوَضَّأَ وُضُوءَهُ لِلصَّلَاةِ غَيْرَ رِجْلَيْهِ، ثُمَّ أَفَاضَ عَلَى جَسَدِهِ الَماءَ، ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيْهِ. تَابَعَهُ أَبُو عَوَانَةَ وَابْنُ فُضَيْلِ فِي السَّتْرِ. [انظر: ٢٤٩ - مسلم: ٣١٧، ٣٣٧ - فتح: ١/ ٣٨٧]\nحَدَّثنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- أَنَّ أَبَا مُرَّةَ -مَوْلَى أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ- أَخْبَرَهُ أَنَّهُ سَمِعَ أُمَّ هَانِئٍ بِنْتَ أَبِي طَالِبٍ تَقُولُ: ذَهَبْتُ إلَى رَسُولِ اللهِ - ﷺ - عَامَ الفَتْحِ، فَوَجَدْتُهُ يَغْتَسِلُ وَفَاطِمَةُ تَسْتُرُهُ، فَقَالَ: \"مَنْ هذِه؟ \". فَقُلْتُ: أَنَا أُمُّ هَانِئٍ.\nالكلام عليه من وجهين:\nأحدهما:\nهذا الحديث أخرجه البخاري في أربعة مواضع أخر في صلاة التطوع في السفر (^١)، وفي الأدب (^٢)، والجزية (^٣)، والمغازي (^٤)،\n_________\n(^١) سيأتي برقم (١١٠٣) كتاب: الصلاة، باب: من تطوع في السفر.\n(^٢) سيأتي برقم (٦١٥٨) باب: ما جاء في زعموا.\n(^٣) سيأتي برقم (٣١٧١) باب: أمان النساء وجوارهن.\n(^٤) سيأتي برقم (٤٢٩٢) باب: منزل النبي - ﷺ - يوم الفتح.","vol":"4","page":636},{"text":"واختصره هنا وطوَّله في غيره.\nوأخرجه مسلم في الطهارة (^١) والصلاة (^٢)، وأخرجه أبو داود (^٣) والترمذي في الصلاة والاستئذان وصححه (^٤).\nثانيها:\n(أم) (^٥) هانئ بالهمز في آخره، واسمها فاختة أو هند أو فاطمة أو عاتكة أو جمانة أو رملة، أقوال أشهرها أولها، أسلمت عام الفتح (^٦).\nوأبو مرة (ع) مولاها اسمه يزيد (^٧).\nوأبو النضر (ع) اسمه سالم بن أمية مدني مشهور (^٨)، وباقي الإسناد سلف.\n_________\n(^١) مسلم (٣٣٦) كتاب: الحيض، باب: تستر المغتسل بثوب ونحوه.\n(^٢) المصدر السابق (٣٣٦) كتاب صلاة المسافرين، باب: استحباب صلاة الضحى وأن أقلها ركعتان.\n(^٣) أبو داود (١٢٩١).\n(^٤) الترمذي (٤٧٤، ٢٧٣٤).\n(^٥) ساقطة من الأصل.\n(^٦) انظر ترجمتها في: \"معرفة الصحابة\" ٦/ ٣٥٧٤ (٤١٩٧)، \"الاستيعاب\" ٤/ ٥١٧ (٣٦٥٦)، \"الإصابة\" ٤/ ٥٠٣ (١٥٣٣).\n(^٧) هو يزيد، أبو مرة مولى عقيل بن أبي طالب، ويقال: مولى أخت أم هانئ بنت أبي طالب، حجازي مشهور بكنيته، رأى الزبير بن العوام. قال الواقدي: وكان شيخًا قديمًا. روى له الجماعة. وقال ابن حجر: مدني مشهور بكنيته، ثقة. وقال محمد بن سعد: وكان ثقة قليل الحديث. انظر ترجمته في: \"طبقات ابن سعد\" ٥/ ١٧٧، \"الجرح والتعديل\" ٩/ ٢٩٩ (١٢٧٧)، \"تهذيب الكمال\" ٣٢/ ٢٩٠ (٧٠٦٨)، \"تقريب التهذيب\" ٦٠٦ (٧٧٩٧).\n(^٨) سالم بن أبي أمية القرشي، التيمي، أبو النضر المدني، مولى عمر بن عبيد الله بن معمر التيمي، والد بردان بن أبي النضر. قال عبد الله بن أحمد بن حنبل عن أبيه، وإسحاق بن منصور عن يحيى بن معين، وأحمد بن عبد الله العجلي، والنسائي: =","vol":"4","page":637},{"text":"ثم قَالَ البخاري: حَدَّثنَا عَبْدَانُ. وساق حديث ميمونة، وفيه: سَتَرْتُ النَّبِىَّ - ﷺ - وَهُوَ يَغْتَسِلُ مِنَ الجَنَابَةِ .. الحديث.\nثم قَالَ: تَابَعَهُ (^١) أَبُو عَوَانَةَ وَابْنُ فُضَيْلٍ فِي السَّتْرِ.\nوقد سلف كل ذلك أول الغسل (^٢).\nوالإجماع قائم على وجوب ستر العورة عن أعين الناظرين، وأصل هذين الحديثين ومصداقهما في كتاب الله تعالى، قَالَ تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ ثَلَاثَ مَرَّاتٍ﴾ [النور: ٥٨] الآية، ثم قَالَ تعالى: ﴿ثَلَاثُ عَوْرَاتٍ لَكُمْ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاح﴾ [النور: ٥٨] فالجناح إذًا غير مرفوع عنهن.\nوقوله: ﴿ثَلَاثُ عَوْرَاتٍ لَكُمْ﴾ أي: إن هذِه الأوقات أكثر ما يخلو فيها الرجل بأهله للجماع، وتحظير ذلك على الأطفال الذين لم يظهروا على عورات النساء ولا جرت عليهم الأقلام، يدل على أنه أوجب على غيرهم من الرجال والنساء التستر الذي أراده الله تعالى، وقد قَالَ تعالى: ﴿يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ﴾ [الأعراف: ٢٦] فعد علينا نعمته في ذلك.\n_________\n= ثقة. وزاد العجلي: رجل صالح.\nوقال أبو حاتم: صالح، ثقة، حسن الحديث. مات سنة تسع وعشرين ومائة. انظر ترجمته في: \"التاريخ الكبير\" ٤/ ١١ (٢١٣٩)، \"معرفة الثقات\" ١/ ٣٨٤ (٥٤٦)، \"الجرح والتعديل\" ٤/ ١٧٩ (٧٧٩)، \"تهذيب الكمال\" ١٠/ ١٢٧ (٢١٤١)\n(^١) ورد بهامش الأصل ما نصه: حاشية: الضمير في (تابعه) يعود على سفيان، قال المزي في \"الأطراف\": تابعه أبو عوانة وابن فضيل يعني عن الأعمش في السَّتْرِ.\n(^٢) انظر الأحاديث (٢٤٩، ٢٥٧، ٢٥٩، ٢٦٠، ٢٦٥).","vol":"4","page":638},{"text":"وقال تعالى: ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ﴾ [النور: ٣٠] فقرن غض الأبصار عن العورات بحفظ الفروج. وقال - ﷺ -: \"لا يطوف بالبيت عريان\" (^١).\nفكما لا يحل لأحد أن يبدي عن فرجه لأحد من غير ضرورة مضطرة له إلى ذلك، فكذلك لا يجوز له أن ينظر إلى فرج أحد من غير ضرورة، واتفق أئمة الفتوى -كما نقله ابن بطال- على أن من دخل الحمام بغير مئزر أنه تسقط شهادته بذلك، وهذا قول مالك والثوري وأبي حنيفة وأصحابه والشافعي.\nواختلفوا إذا نزع مئزره ودخل الحوض، وبدت عورته عند دخوله، فقال مالك والشافعي: تسقط شهادته بذلك أيضًا (^٢).\nوقال أبو حنيفة والثوري: لا تسقط شهادته بذلك، وهذا يعذر به؛ لأنه لا يمكن التحرز منه، قَالَ: وأجمع العلماء على أن للرجل أن يرى عورة أهله وترى عورته (^٣).\n_________\n(^١) سيأتي برقم (٣٦٩) كتاب: الصلاة، باب: ما يستر من العورة.\nورواه مسلم (١٣٤٧) كتاب: الحج، باب: لا يحج البيت مشرك، ولا يطوف بالبيت عريان، وبيان يوم الحج الأكبر.\n(^٢) ورد بهامش الأصل ما نصه: المعروف عن الشافعية أن كشف العورة في الحمام صغيرة، وإذا كان كذلك فلا تُرد بها الشهادة، إلا إذا تكررت ثلاثا على قاعدتهم .. الاتفاق.\n(^٣) \"شرح ابن بطال\" ١/ ٣٩٦.","vol":"4","page":639},{"text":"<span data-type='title' id=toc-404>٢٢ - باب: إِذَا احْتَلَمَتِ المَرْأَةُ</span>\n٢٨٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ أُمِّ الُمؤْمِنِينَ أَنَّهَا قَالَتْ: جَاءَتْ أُمُّ سُلَيمٍ -امْرَأَةُ أَبِي طَلْحَةَ- إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ اللهَ لَا يَسْتَحْيِي مِنَ الَحقِّ، هَلْ عَلَى الَمرْأَةِ مِنْ غُسْلٍ إِذَا هِيَ احْتَلَمَتْ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"نَعَمْ، إِذَا رَأَتِ المَاءَ\". [انظر: ١٣٠ - مسلم: ٣١٣ - فتح: ١/ ٣٨٨]\nذكر فيه حديث أم سلمة، وقد سلف في باب الحياء في العلم (^١)، فراجعه منه.\nوالإجماع قائم على أن النساء إذا احتلمن ورأين المني عليهن الغسل، وحكمهن حكم الرجال في ذلك، وكذا هو قائم على أن الرجل إذا رأى في منامه أنه احتلم أو جامع ولم يجد بللًا لا غسل عليه.\nواختلفوا فيمن رأى بللًا ولم يذكر احتلامًا، فقالت طائفة: يغتسل.\nروي عن ابن عباس والشعبي وسعيد بن جبير والنخعي (^٢)، وقال أحمد: أحب إلي أن يغتسل إلا رجل به إِبْرِدَة (^٣).\nوقال إسحاق: يغتسل إذا كانت بلة نطفة. وعن الحسن أنه قَالَ: إذا كان انتشر إلى أهله من أول الليل فوجد من ذلك بلة (^٤) فلا غسل عليه، وإن لم يكن كذلك اغتسل (^٥).\n_________\n(^١) سلف برقم (١٣٠) كتاب: العلم، باب: الحياء في العلم.\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٧٧ - ٧٨ (٨٤٩، ٨٥١، ٨٥٣، ٨٥٧).\n(^٣) انظر \"المغني\" ١/ ٢٦٩ - ٢٧٠، وورد بهامش الأصل: الإبردة بالكسر: برد في الجوف.\n(^٤) بهامش الأصل: البلة بالكسر: الندوة.\n(^٥) \"مصنف عبد الرزاق\" ١/ ٢٥٣ (٩٧٢) ونصه: عن الحسن في الرجل يستيقظ فيجد البلة قالا: يغسل فرجه ويتوضأ.","vol":"4","page":640},{"text":"وفيه قول ثالث: وهو أنه لا يغتسل حَتَّى يوقن بالماء الدافق، هكذا قَالَ مجاهد، وهو قول قتادة (^١)، وقال مالك والشافعي وأبو يوسف: يغتسل إذا علم بالماء الدافق (^٢).\nوقال الخطابي: ظاهره يوجب الاغتسال إذا رأى البِلَّة، وإن لم يتيقن أنه الماء الدافق، وروي هذا القول عن جماعة من التابعين. وقال أكثر أهل العلم: لا يجب عليه حَتَّى يعلم أنه بلل الماء الدافق (^٣).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٨٧ (٨٥٦)، (٨٦٠).\n(^٢) انظر \"الهداية\" ١/ ١٧، \"النوادر والزيادات\" ١/ ٥٩، \"المجموع\" ١/ ١٥٨.\n(^٣) \"معالم السنن\" ١/ ٦٨.","vol":"4","page":641},{"text":"<span data-type='title' id=toc-405>٢٣ - باب: عَرَقِ الجُنُبِ، وَأَنَّ المُسْلِم لَا يَنْجُسُ</span>\n٢٨٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا حمَيْدٌ قَالَ: حَدَّثَنَا بَكْرٌ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - لَقِيَهُ في بَعْضِ طَرِيقِ الَمدِينَةِ وَهْوَ جُنُبٌ، فَانْخَنَسْتُ مِنْة، فَذَهَبَ فَاغْتَسَلَ، ثُمَّ جَاءَ، فَقَالَ: \"أَيْنَ كنْتَ يَا أَبَا هُرَيْرَةَ؟ \". قَالَ: كُنْتُ جُنُبًا، فَكَرِهْتُ أَنْ أُجَالِسَكَ وَأَنَا عَلَى غَيْرِ طَهَارَةٍ. فَقَالَ: \"سُبحَانَ اللهِ! إِنَّ المؤمن لَا يَنْجُسُ\". [٢٨٥ - مسلم: ٣٧١ - فتح: ١/ ٣٩٠]\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثنَا يَحْييَ، ثَنَا حُمَيْدٌ، ثَنَا بَكْرٌ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبيَّ - ﷺ - لَقِيَهُ فِي بَعْضِ طَرِيقِ المَدِينَةِ وَهْوَ جُنُبٌ، فَانْخَنَسْتُ مِنْهُ، فَذَهَبَ فَاغْتَسَلَ، ثُمَّ جَاءَ، فَقَالَ: \"أَيْنَ كُنْتَ يَا أَبَا هُرَيْرَةَ؟ \". قَالَ: كُنْتُ جُنُبًا، فَكَرِهْتُ أَنْ أُجَالِسَكَ وَأَنَا عَلَى غَيْرِ طَهَارَةٍ. فَقَالَ: \"سُبْحَانَ اللهِ! إِنَّ المؤمن لَا يَنْجُسُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم (^١) أيضًا والأربعة (^٢)، وأسقط مسلم في أكثر نسخه بَكْرًا، وعزاه أبو مسعود وخلف إليه بإثباته، وكذا البغوي في \"شرح السنة\" (^٣)، واعلم أنه وقع لحذيفة ﵁ كما وقع لأبي هريرة أخرجه مسلم منفردًا به (^٤)، وكذا لابن مسعود كما سيأتي، وأغفله أصحاب الأطراف.\n_________\n(^١) مسلم (٣٧١) كتاب: الحيض، باب: الدليل على أن المسلم لا ينجس.\n(^٢) أبو داود (٢٣١)، الترمذي (١٢١)، والنسائي ١/ ١٤٥ - ١٤٦، وابن ماجه (٥٣٤).\n(^٣) \"شرح السنة\" ٢/ ٣٠ (٢٦١).\n(^٤) مسلم (٣٧٢) كتاب: الحيض، باب: الدليل على أن المسلم لا ينجس.\nوورد بهامش الأصل ما نصه: من خط الشيخ، وأبو داود والنسائي وابن ماجه.","vol":"4","page":642},{"text":"ثانيها:\nأبو رافع (ع) اسمه نفيع الصائغ مدني بصري ثقة نبيل أدرك الجاهلية (^١).\nوبكر (ع): هو ابن عبد الله المزني تابعي ثقة إمام. مات سنة ثمان ومائة (^٢).\nوحميد: هو الطويل. ويحيى: هو ابن سعيد القطان (^٣).\nثالثها:\nقوله: (وَهْوَ جُنُبٌ). أي: مبعد؛ لأن الجنابة دال على معنى البعد، ومنه قوله تعالى: ﴿وَالْجَارِ الْجُنُبِ﴾ [النساء: ٣٦] وعن الشافعي: إنما سمي جنبًا من المخالطة، ومن كلام العرب: أجنب الرجل إذا خالط امرأته (^٤)، أي: فمخالطتها مؤدية إلى الجنابة التي معناها البعد.\n_________\n(^١) نفيع أبو رافع، نزيل البصرة، مولى ابنة عمر بن الخطاب، وقيل: مولى ليلى بنت العجماء، لم ير النبي - ﷺ -.\nقال العجلي: بصري، تابعي، ثقة من كبار التابعين. وقال أبو حاتم: ليس به بأس.\nروى له الجماعة.\nانظر: \"الطبقات\" ٧/ ١٢٢. و\"معرفة الثقات\" ٢/ ٣١٩ (١٨٦٦).\nو\"الجرح والتعديل\" ٨/ ٤٨٩ (٢٢٤٢). و\"تهذيب الكمال\" ٣٠/ ١٤ (٦٤٦٧).\n(^٢) أبو عبد الله البصري. قال يحيى بن معين وأبو زرعة والنسائي: ثقة، وزاد أبو زرعة: مأمون. وقال العجلي: بصري ثقة تابعي. روى له الجماعة. انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٩٠ (١٧٩٥)، \"معرفة الثقات\" ١/ ٢٥١ (١٧٠)، \"الجرح والتعديل\" ٢/ ٣٨٨ (١٥٠٧)، \"تهذيب الكمال\" ٤/ ٢١٦ (٧٤٧).\n(^٣) سبق ترجمته في حديث (١٣).\n(^٤) انظر \"الأم\" ١/ ٣١.","vol":"4","page":643},{"text":"رابعها:\n(انْخَنَسْتُ) -هو بالخاء المعجمة ثم نون ثم سين مهملة- أي:\nتأخرت ورجعت وانقبضت، وهو لازم ومتعد، وفيه سبع روايات أخر: انبجستُ، انْتجسْتُ، انْبَخَسْتُ، اختسنت، انبجشت، انتجشت، احتلست.\nوكلها راجعة إلى الانفصال والمزايلة على وجه التعظيم له، وقد أوضحتها بشواهدها في \"شرح العمدة\" فليراجع منه (^١)، وذكر المنذري أن الثانية لفظ البخاري والترمذي (^٢).\nوقال ابن بطال: الواقع فيه انبخست -بالخاء- ولا معنى له، ولابن السكن: انبجست. قَالَ: والأشبه: فانخنستُ (^٣).\nفائدة:\nسبب انخناس أبي هريرة عنه أنه كان إذا لقي أحدًا من أصحابه ماسحه ودعا له، كما أخرجه ابن حبان من حديث حذيفة (^٤)، وفي النسائي من حديث أبي وائل، عن عبد الله -يعني: ابن مسعود- قَالَ: لقيني النبي - ﷺ - وأنا جنب، فأهوى إليّ، فقلت: إني جنب. فقال: \"إن المؤمن لا ينجس\" (^٥).\n_________\n(^١) \"الإعلام\" ٢/ ٩ - ١٢.\n(^٢) \"مختصر سنن أبي داود\" (١/ ١٥٧).\nوالذي فيه: (وأخرجه البخاري ومسلم والترمذي والنسائي وابن ماجه، وفي لفظ البخاري والترمذي: \"فانسللت\" وفي لفظ للبخاري: \"فانخنست\" وفي لفظ: \"فانسللت\". وفي لفظ مسلم والنسائي وابن ماجه: \"فانسل\". اهـ.\n(^٣) \"شرح ابن بطال\" ١/ ٣٩٨.\n(^٤) \"صحيح ابن حبان\" ٤/ ٢٠٥ (١٣٧٠).\n(^٥) النسائي ١/ ١٤٥، وهو من حديث حذيفة أيضًا وليس عبد الله بن مسعود.","vol":"4","page":644},{"text":"خامسها:\nقوله: (كُنْتُ جُنُبًا). أي: ذا جنابة، يقال: جنب الرجل وأجنب إذا أصابته الجنابة.\nسادسها:\nقوله - ﷺ -: (\"سُبْحَانَ اللهِ! \") المراد بها التعجب من أن أبا هريرة اعتقد نجاسة نفسه؛ بسبب الجنابة، وهذِه اللفظة من المصادر اللازمة للنصب. ومعناه: تنزيه الله وبراءته عن النقصان الذي لا يليق بجلاله.\nسابعها:\nقوله: (\"إِنَّ المؤمن لَا يَنْجُسُ\") هو بفتح الجيم وضمها بناءً على أن ماضيه نجس بالفتح أو بالضم.\nثامنها: في أحكامه:\nالأول: استحباب الطهارة عند مجالسة العلماء وأهل الفضل؛ ليكون على أكمل الحالات.\nالثاني: أن العالم إذا رأى مِنْ تابعه أمرًا يخاف عليه فيه خلاف الصواب سأله عنه، وقال له صوابه وبين له حكمه.\nالثالث: جواز التعجب بسبحان الله.\nالرابع: تأخير الاغتسال عن أول وقت وجوبه، وجواز انصرافه في حوائجه قبله.\nالخامس: طهارة المسلم حيًّا وميتًا، أما الحيُّ فإجماع، وأما الميت فهو الأصح من قول الشافعي (^١)، وصححه القاضي عياض أيضًا (^٢)،\n_________\n(^١) انظر \"المجموع\" ٥/ ١٤٣.\n(^٢) \"إكمال المعلم\" ٢/ ٢٢٦.","vol":"4","page":645},{"text":"وسيأتي تعليق البخاري عن ابن عباس: المسلم لا ينجس حيًّا ولا ميتًا (^١).\nوالحاكم صححه على شرط الشيخين (^٢).\nوسواء في جريان الخلاف المسلم والكافر، وخص المؤمن بالذكر؛ لشرفه، وذهب بعض أهل الظاهر إلى نجاسته في حياته أخذًا بقوله تعالى: ﴿إِنَمَا اَلُمُشْرِكُونَ نَجَسٌ﴾ [التوبة: ٢٨]، وعزاه القرطبي في \"الجنائز\" إلى الشافعي فأغرب.\nونقل ابن العربي (^٣) الاتفاق على طهارة الشهيد بعد الموت، والأنبياء صلوات الله وسلامه عليهم أحياء في قبورهم، فاعلمه.\nوأجيب عن الآية السالفة بأنهم نجسوا الأفعال والاعتقاد لا الأعضاء، أو أن الغالب عليهم النجاسة، فإنهم لا يتحفظون منها غالبًا.\nالسادس: طهارة بدن الجنب وعرقه، وهو إجماع كما حكاه ابن المنذر، قَالَ: وعرق الذمي عندي طاهر (^٤)، وخالف ابن حزم فجعله نجسًا من المشرك (^٥)، لكن الباري تعالى أباح نكاح أهل الكتاب منهن، ومعلوم أن عرقهن لا يسلم منه من يضاجعهن، والإجماع قائم على أن لا غسل عليه من الكتابية إلا كما عليه من المسلمة.\nوفي \"المدونة\" على ما نقله ابن التين أن المريض إذا صلى لا يستند\n_________\n(^١) سيأتي قبل الرواية (١٢٥٣) كتاب: الجنائز، باب: غسل الميت ووضوئه بالماء والسدر.\n(^٢) \"المستدرك\" (١/ ٣٨٥) وسيأتي الكلام عليه في موضعه في الجنائز إن شاء الله.\n(^٣) \"عارضة الأحوذي\" ١/ ١٨٦.\n(^٤) \"الأوسط\" ٢/ ١٧٧ - ١٧٨.\n(^٥) \"المحلى\" ١/ ١٢٩.","vol":"4","page":646},{"text":"بحائض ولا جنب (^١). وأجازه أشهب، قَالَ الشيخ أبو محمد: لأن ثيابهما لا تكاد تسلم من النجاسة. وقال غيره: لأجل أعينهما لا لثيابهما.\nوفي \"صحيح ابن خزيمة\": عن القاسم بن محمد، قَالَ: سألت عائشة عن الرجل يأتي أهله ثم يلبس الثوب فيعرق فيه، أنجسًا ذلك؟\nفقالت: قد كانت المرأة تُعِد خرقة أو خرقًا، فإذا كان ذلك مسح الرجل بها الأذى عنه، ولم ير أن ذلك ينجسه. وفي لفظ: ثم صليا في ثوبيهما (^٢).\nوفي الدارقطني من حديث عائشة: كان - ﷺ - لا يرى على البدن جنابة، ولا على الأرض جنابة، ولا يجنب الرجلُ الرجلَ (^٣).\nوقال البغوي: معنى قول ابن عباس: أربع لا يجنبن: الإنسان والثوب والماء والأرض. يريد: الإنسان لا يجنب بنجاسة الجنب، ولا الثوب إذا لبسه الجنب، ولا الأرض إذا أفضى إليها الجنب، ولا الماء إذا غمس الجنب يده فيه (^٤).\nالسابع: أن النجاسة إذا لم تكن عينًا في الأجسام لا يضر ما يطرأ عليها في وصفها، فإن المؤمن طاهر الأعضاء فإنه يحافظ على الطهارة والنظافة بخلاف الكافر كما سلف، فحملت كل طائفة على عادتها، فابن آدم ليس بنجس في ذاته ما لم تعرض له نجاسة تحل به.\nالثامن: فيه أيضًا مواساة الفقراء، وائتلاف قلوب المؤمنين، والتواضع لله، واتباع أمر الله، قَالَ تعالى: ﴿وَلَا تَطْرُدِ اَلَّذِينَ يَدْعُونَ\n_________\n(^١) \"المدونة\" ١/ ٧٨.\n(^٢) \"صحيح ابن خزيمة\" ١/ ١٤٢ (٢٧٩، ٢٨٠).\n(^٣) \"سنن الدارقطني\" ١/ ١٢٥.\n(^٤) \"شرح السنة\" ٢/ ٣١.","vol":"4","page":647},{"text":"رَبَّهُم بِاَلَغَدَوةِ وَاَلْعَشِيِّ يُرِيدونَ وَجْهَهُ﴾ [الأنعام: ٥٢] وملازمة أبي هريرة رسول الله - ﷺ -، وسؤاله عمن غاب من أصحابه، وأنه كما وصفه الله تعالى: ﴿بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾ [التوبة: ١٢٨].\nوطهارة المؤمن حيًّا وميتًا كما سلف. وأما الغسل في حق الميت فهو كالوضوء في حق الحي؛ للتأهب عند القيام واللقاء، فالباري أحق من تُجُمِّل له، وفيه غير ذلك مما سيأتي في حديثه بعد، إن شاء الله تعالى.","vol":"4","page":648},{"text":"<span data-type='title' id=toc-406>٢٤ - باب الجُنُبُ يَخْرُجُ وَيَمْشِي فِي السُّوقِ وَغَيرْهِ</span>\nوَقَالَ عَطَاءٌ: يَحْتَجِمُ الجُنُبُ، وَيُقَلِّمُ أَظْفَارَهُ، وَيحْلِقُ رَأسَهُ، وَإِنْ لَمْ يَتَوَضَّأْ.\n\n٢٨٤ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ قَالَ: حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُمْ، أَنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَطُوفُ عَلَى نِسَائِهِ فِي اللَّيلَةِ الوَاحِدَةِ، وَلَهُ يَوْمَئِذٍ تِسْعُ نِسْوَةٍ. [انظر: ٢٦٨ - مسلم: ٣٠٩ - فتح: ١/ ٣٩١]\n\n٢٨٥ - حَدَّثَنَا عَيَّاشٌ قَالَ: حَدَّثَنَا عَبْدُ الأعَلَى، حَدَّثَنَا حُمَيدٌ، عَنْ بَكْرٍ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: لَقِيَنِي رَسُولُ اللهِ - ﷺ - وأَنَا جُنُبٌ، فَأَخَذَ بِيَدِي، فَمَشَيْتُ مَعَهُ حَتَّى قَعَدَ فَانْسَلَلْتُ، فَأَتَيتُ الرَّحْلَ فَاغْتَسَلتُ، ثُمَّ جِئْتُ وَهْوَ قَاعِدٌ، فَقَالَ: \"أَيْنَ كُنْتَ يَا أَبَا هِرٍّ؟ \" فَقُلْتُ لَهُ. فَقَالَ: \"سُبْحَانَ اللهِ! يَا أَبَا هِرٍّ إِنَّ المُؤْمِنَ لَا يَنْجُسُ\". [انظر: ٢٨٣ - مسلم: ٣٧١ - فتح: ١/ ٣٩١]\nثم ذكر حديث أنس في طوافه على نسائه، وقد سلف.\nثم ذكر حديث أبي هريرة: لَقِيَنِي رَسُولُ اللهِ - ﷺ - وَأَنَا جُنُبٌ، فَأَخَذَ بِيَدِي، فَمَشَيْتُ مَعَهُ حَتَّى قَعَدَ فَانْسَلَلْتُ، فَأَتَيْتُ الرَّحْلَ فَاغْتَسَلْتُ، ثُمَّ جِئْتُ وَهْوَ قَاعِدٌ، فَقَالَ: \"أَيْنَ كُنْتَ يَا أَبَا هِرٍّ؟ \" فَقُلْتُ لَهُ. فَقَالَ: \"سُبْحَانَ اللهِ! يَا أَبَا هِرٍّ إِنَّ المُؤْمِنَ لَا يَنْجُسُ\".\nأراد البخاري -﵀ - مما ذكره أن الجنب لا ينجس بالسنة\nالصريحة فيه، وأنه يجوز له التصرف في أموره كلها قبل الغسل، ويرد قول طائفة من السلف أوجبت [عليه] (^١) الوضوء. روي عن سعد بن أبي وقاص أنه كان إذا أجنب لا يخرج لحاجته حَتَّى يتوضأ وضوءه\n_________\n(^١) طمسٌ بالأصل ولعل المثبت المناسب للسياق.","vol":"4","page":649},{"text":"للصلاة (^١)، وعن ابن عباس مثله، وبه قَالَ عطاء والحسن (^٢).\nوقال علي وابن عمر وابن عمرو: لا يأكل ولا يشرب حَتَّى يتوضأ، وحكاه ابن أبي شيبة أيضًا عن عائشة وشداد بن أوس وسعيد بن المسيب ومجاهد وابن سيرين والزهري ومحمد بن علي والنخعي (^٣) واستدل لهم بحديث عائشة: كان - ﷺ - إذا أراد أن ينام أو يأكل توضأ وضوءه، أخرجه مسلم والنسائي وابن ماجه (^٤).\nوفي أبي داود من حديث عمار بن ياسر أنه - ﷺ - رخص للجنب إذا أكل أو شرب أو نام أن يتوضأ (^٥)، والذي عليه الناس في ذلك ما روي عن أبي الضحى أنه سئل أيأكل الجنب؟ قَالَ: نعم، ويمشي في الأسواق (^٦). ولم يذكر الوضوء قبله، وهو قول مالك وأكثر الفقهاء: أن الوضوء ليس بواجب عليه إذا أراد الخروج في حاجاته، وليس في حديث أنس السالف أنه - ﷺ - كان يتوضأ حين كان يطوف على كل امرأة من نسائه، ولا في حديث أبي هريرة.\nوممن قَالَ: لا وضوء عليه إذا أراد أن يطعم. مالك والكوفيون والشافعي والأوزاعي وأحمد وإسحاق (^٧). وفي حديث أبي هريرة جواز أخذ الإمام والعالم بيد تلميذه ومن هو دونه، ومشيه معه معتمدًا عليه ومرتفقًا به.\n_________\n(^١) رواه عبد الرزاق ١/ ٢٨ (١٠٩٠). وابن أبي شيبة ١/ ٧٥ (٨٢٣).\n(^٢) رواه ابن أبي شيبة ١/ ٧٥ (٨٢٠ - ٨٢٢).\n(^٣) \"المصنف\" ١/ ٦٢ - ٦٣ (٦٥٩ - ٦٧٥).\n(^٤) \"صحيح مسلم\" (٣٠٥) كتاب: الحيض، باب: جواز نوم الجنب، والنسائي ١/ ١٣٨، وابن ماجه (٥٨٤)، وفي النسائي وابن ماجه بدون لفظة: أو يأكل.\n(^٥) \"سنن أبي داود\" (٢٢٥)، وضعفه الألباني في \"ضعيف أبي داود\" (٢٩).\n(^٦) رواه ابن أبي شيبة ١/ ٦٢ (٦٦٢).\n(^٧) \"المدونة\" ١/ ٣٤.","vol":"4","page":650},{"text":"وفيه: أن من حسن الأدب لمن مشى مع معلمه أو رئيسه ألا ينصرف عنه ولا يفارقه حَتَّى يعلمه بذلك، ألا ترى قوله - ﷺ - لأبي هريرة حين انصرف إليه: \"أَيْنَ كُنْتَ يَا أَبَا هُرَيْرَةَ؟ \" فدل ذلك على أنه - ﷺ - استحب له ألا يفارقه حَتَّى ينصرف معه، وأخذُه - ﷺ - بيد أبي هريرة دال على طهارة بدن الجنب.\nفائدة:\nالرحل المذكور في حديث أبي هريرة: المنزل والمأوى، مأخوذ من رحل البعير الذي يقعد عليه على الدابة.\nفائدة أخرى:\nقوله: (\"يَا أَبَا هِرٍّ؟ \") هو ترخيم هريرة.\nفائدة ثالثة:\nعياش شيخ البخاري في حديث أبي هريرة -هو بالمثناة تحت وشين معجمة في آخره - هو ابن الوليد أبو الوليد البصري (^١).\n_________\n(^١) أبو الوليد عياش بن الوليد الرَّقّام القطان، البصري. قال أبو حاتم: هو من الثقات.\nوقال أبو داود: صدوق.\nوذكره ابن حبان في كتاب \"الثقات\". مات سنة ست وعشرين ومائتين.\nانظر: \"التاريخ الكبير\" ٧/ ٤٨ (٢١٦)، \"الجرح والتعديل\" ٧/ ٦ (٣٠)، \"الثقات\" ٨/ ٥٠٩، \"تهذيب الكمال\" ٢٢/ ٥٦٢ (٤٦٠٣).","vol":"4","page":651},{"text":"<span data-type='title' id=toc-407>٢٥ - باب: كيْنُونَةِ الجُنُبِ فِي البَيْتِ إِذَا تَوَضَّأَ قَبْلَ أَنْ يَغْتَسِلَ</span>\n٢٨٦ - حَدَّثَنَا أَبُو نُعَيمٍ قَالَ: حَدَّثَنَا هِشَامٌ وَشَيبَانُ، عَنْ يَحْيَى، عَنْ أَبِى سَلَمَهً قَالَ: سَألتُ عَائِشَةَ: أَكَانَ النَّبِىُّ - ﷺ - يرْقُدُ وَهْوَ جُنُبٌ؟ قَالَت: نَعَمْ، وَيَتَوَضَّأُ. [٢٨٨ - مسلم: ٣٠٥ - فتح: ١/ ٣٩٢]\nحَدَّثنَا أَبُو نُعَيْمٍ، ثنَا هِشَامٌ وَشَيْبَانُ، عَنْ يَحْييَ، عَنْ أِبِي سَلَمَةَ قَالَ: سَأَلْتُ عَائِشَةَ: أَكَانَ النَّبِيُّ - ﷺ - يَرْقُدُ وَهْوَ جُنُبٌ؟ قَالَتْ: نعَمْ، ويتَوَضَّأ.","vol":"4","page":652},{"text":"<span data-type='title' id=toc-408>٢٦ - باب: نَوْمِ الجُنُبِ</span>\n٢٨٧ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، أَنَّ عُمَرَ بْنَ الَخطَّابِ سَأَلَ رَسُولَ اللهِ - ﷺ -: أَيَرْقدُ أَحَدُنَا وَهْوَ جُنُبٌ؟ قَالَ: \"نَعَمْ، إِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَرْقُدْ وَهُوَ جُنُبٌ\". [٢٨٩، ٢٩٠ - مسلم: ٣٠٦ - فتح: ١/ ٣٩٢]\nحَدَّثنَا قُتَيْبَةُ ثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، أَنَّ عُمَرَ بْنَ الخَطَّابِ سَأَلَ رَسُولَ اللهِ - ﷺ -: أَيَرْقُدُ أَحَدُنَا وَهْوَ جُنُبٌ؟ قَالَ: \"نَعَمْ، إِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَرْقُدْ وَهُوَ جُنُبٌ\".","vol":"4","page":653},{"text":"<span data-type='title' id=toc-409>٢٧ - باب: الجُنُبِ يَتَوَضَّأُ، ثُمَّ يَنَامُ</span>\n٢٨٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِىُّ - ﷺ - إِذَا أَرَادَ أَنْ يَنَامَ وَهْوَ جُنُبٌ غَسَلَ فَرْجَهُ وَتَوَضَّأَ لِلصَّلَاةِ. [انظر: ٢٨٦ - مسلم: ٣٠٥ - فتح: ١/ ٣٩٣]\n\n٢٨٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا جُوَيْرَيةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ قَالَ: اسْتَفْتَى عُمَرُ النَّبِىُّ - ﷺ -: أَيَنَامُ أَحَدُنَا وَهْوَ جُنُبٌ؟ قَالَ: \"نَعَمْ، إِذَا تَوَضَّأَ\". [انظر: ٢٨٧ - مسلم: ٣٠٦ - فتح: ١/ ٣٩٣]\n\n٢٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُ قَالَ: ذَكَرَ عُمَرُ بن الَخطَّابِ لِرَسُولِ اللهِ - ﷺ - أَنَّهُ تُصِيبُهُ الجَنَابَةُ مِنَ اللَّيْلِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"تَوَضَّأْ وَاغْسِلْ ذَكَرَكَ، ثُمَّ نَمْ\". [انظر: ٢٨٧ - مسلم: ٣٠٦ - فتح: ١/ ٣٩٣]\nحَدَّثنَا يَحْييَ بْنُ بُكَيْرٍ، ثَنَا اللَّيْثُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبيُّ - ﷺ - إِذَا أَرَادَ أَنْ يَنَامَ وَهْوَ جُنُبٌ غَسَلَ فَرْجَهُ وَتَوَضَّأَ لِلصَّلَاةِ.\nحَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، ثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ قَالَ: اسْتَفْتَى عُمَرُ النَّبِيَّ - ﷺ -: أَيَنَامُ أَحَدُنَا وَهْوَ جُنُبٌ؟ قالَ: \"نَعَمْ، إِذَا تَوَضَّأَ\".\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُ قَالَ: ذَكَرَ عُمَرُ بْنُ الخَطَّاب لِرَسُولِ اللهِ - ﷺ - أَنَّهُ تُصِيبُهُ الجَنَابَةُ مِنَ اللَّيْلِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"تَوَضَّأْ وَاغْسِلْ ذَكَرَكَ، ثُمَّ نَمْ\".","vol":"4","page":654},{"text":"الكلام على ذلك من وجوه:\nأحدها:\nشيبان في السند الأول: هو ابن عبد الرحمن النحوي المؤدب\nصاحب حروف وقراءات. مات سنة أربع وستين ومائة (^١).\nويحيى: هو ابن أبي كثير، سلف.\nوعبيد الله (ع) بن أبي جعفر في السند الثاني: هو المصري الفقيه أحد الأعلام، مات سنة ست وثلاثين ومائة (^٢).\nومحمد (ع) بن عبد الرحمن: هو الأسدي، يتيم عروة، وثقه أبو حاتم، ومات بعد الثلاثين ومائة (^٣).\nوموسى بن إسماعيل: هو التبوذكي، سلف.\nوجويرية: هو -بالجيم- ابن أسماء ثقة، وباقيهم سلف.\nثانيها:\nهذِه الأحاديث أخرجها مسلم أيضًا، أعني: حديث عمر (^٤) وعائشة (^٥)، وزاد في حديث عائشة الأكل مع النوم أيضًا.\n_________\n(^١) سبق ترجمته في حديث (١٠).\n(^٢) هو أبو بكر مولى بني كنانة، ويقال: مولى بني أمية. قال أحمد بن حنبل: كان يتفقه، ليس به بأس. وقال أبو حاتم: ثقة. وقال النسائي: ثقة. وقال أبو سعيد بن يونس: كان عالمًا عابدًا زاهدًا. وانظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٥١٤، \"الجرح والتعديل\" ٥/ ٣١٠ (١٤٧٨)، \"تهذيب الكمال\" ١٩/ ١٨ (٣٦٢٥).\n(^٣) هو محمد بن عبد الرحمن بن نوفل بن الأسود، أبو الأسود، قال أبو حاتم: ثقة. ووثقه النسائي، وذكره ابن حبان في \"الثقات\". انظر ترجمته في: \"الجرح والتعديل\" ٧/ ٣٢١ (١٧٣٥)، \"الثقات\" ٧/ ٣٦٤، \"تهذيب الكمال\" ٢٥/ ٦٤٥ (٥٤١١).\n(^٤) مسلم (٣٠٦) كتاب: الحيض، باب: جواز نوم الجنب.\n(^٥) مسلم (٣٠٥) كتاب: الحيض، باب: جواز نوم الجنب.","vol":"4","page":655},{"text":"ثالثها:\nقوله: (\"تَوَضَّأْ وَاغْسِلْ ذَكَرَكَ\") هو من باب التقديم والتأخير، وقوله: (\"ثم نم\") أمر إباحة.\nرابعها:\nهذِه الأحاديث دالة لمن يقول بوجوب الوضوء للجنب عند النوم، وهو قول كثير من أهل الظاهر، ورواية عن مالك، وأغرب ابن العربي فحكاه عن الشافعي، والجمهور على الندب (^١)، إذ في السنن الأربعة من حديث عائشة: أنه - ﷺ - كان ينام وهو جنب ولا يمس ماء (^٢). نعم، قَالَ البيهقي: طعن فيه الحفاظ.\nوأجاب هو وقبله ابن سريج بأن المراد: لا يمس ماء للغسل (^٣)، وقال الداودي: تركه لعدم وجدانه أو تيمم لفقده. قلتُ: ولم لا يقال: تركه لبيان الجواز لا جرم قَالَ الشيخ تقي الدين القشيري: هذا الأمر ليس للوجوب ولا للاستحباب، فإن النوم من حيث هو نوم لا يتعلق به وجوب ولا استحباب، وإنما هو للإباحة، فتتوقف الإباحة على\n_________\n(^١) انظر: \"عارضة الأحوذي\" ١/ ١٨٢ - ١٨٣، \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٤٨ - ٤٩، \"المغني\" ١/ ٣٠٣ - ٣٠٤، \"مختصر اختلاف العلماء\" ١/ ١٧٤ - ١٧٦، \"فتح الباري\" لابن حجر ١/ ٣٩٤ - ٣٩٥.\n(^٢) رواه أبو داود (٢٢٨)، والترمذي (١١٨)، والنسائي في \"الكبرى\" ٥/ ٣٣٢ (٩٠٥٢ - ٩٠٥٣)، وابن ماجه (٥٨١).\nقال الترمذي: روى عن أبي إسحاق هذا الحديث شعبة والثوري وغير واحد، ويرون أن هذا غلط من أبي إسحاق.\nوقال البيهقي (١/ ٢٠٢): صحيح من جهة الرواية.\nوقال الألباني في \"صحيح أبي داود\" (٢٢٤): إسناده صحيح على شرط الشيخين.\n(^٣) انظر: \"السنن الكبرى\" ١/ ٢٠٢.","vol":"4","page":656},{"text":"الوضوء، وذلك هو المطلوب (^١).\nواختلف في علة هذا الوضوء، فقيل: تعبد. وقيل: لعله ينشط للغسل.\nوقيل: ليبيت على إحدى الطهارتين خشية الموت في المنام (^٢).\nفعلى هذا تتوضأ الحائض، ولا تتوضأ على الأول، وهذا الخلاف عند المالكية (^٣)، وأما أصحابنا فاستحبوه لها عند انقطاع دمها، وعند المالكية خلاف: هل يترك في وضوئه هذا غسل الرجلين أم لا؟ فذهب عمر بن الخطاب إلى جواز ذلك، ولم يره مالك، ووسع فيه ابن حبيب، وظاهر (قولها) (^٤) (وتوضأ للصلاة) أنه أكمله.\nواختلفوا هل ينقض وضوء الجنب بالحدث الأصغر؟ فعن مالك: لا. وقال اللخمي: نعم (^٥).\nواختلفوا في الجنب إذا أراد أن يأكل أو يشرب، هل يؤمر بالوضوء أم لا؟ فقال ابن عمر: نعم. وهو ظاهر رواية مسلم السالفة، وقال مالك: إنما يؤمر بغسل يده فقط (^٦).\nخامسها:\nفيه السؤال عن المهمات وعدم الحياء منه.\n_________\n(^١) انظر: \"إحكام الأحكام\" ص ١٤١.\n(^٢) انظر: \"عارضة الأحوذي\" ١/ ١٨٣، \"إحكام الأحكام\" ص ١٤١، \"فتح الباري\" لابن حجر ١/ ٣٩٤ - ٣٩٥.\n(^٣) انظر: \"إحكام الأحكام\" ص ١٤١، \"الذخيرة\" ١/ ٣٠٠.\n(^٤) في الأصل: قوله. وما أثبتناه يقتضيه السياق، حيث القائل السيدة عائشة.\n(^٥) انظر: \"الذخيرة\" ١/ ٣٠٠.\n(^٦) \"المدونة\" ١/ ٣٤.","vol":"4","page":657},{"text":"<span data-type='title' id=toc-410>٢٨ - باب: إِذَا التَقَى الخِتَانَانِ</span>\n٢٩١ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ ح. وَحَدَّثَنَا أَبُو نُعَيْمٍ، عَنْ هِشَامٍ، عَنْ قَتَادَةَ، عَنِ الَحسَنِ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُريرَةَ، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"إِذَا جَلَسَ بَيْنَ شُعَبِهَا الأَرْبَعِ ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ الغَسْلُ\". تَابَعَهُ عَمْرُو بْنُ مَرْزُوقٍ عَنْ شُعْبَةَ مِثْلَهُ. وَقَالَ مُوسَى: حَدَّثَنَا أَبَانُ قَالَ: حَدَّثَنَا قَتَادَةُ، أَخْبَرَنَا الَحسَنُ مِثْلَهُ. [مسلم: ٣٤٨ - فتح: ١/ ٣٩٥]\nحَدَّثنَا مُعَاذُ بْنُ فَضَالَةَ، ثنَا هِشَامٌ ح. وثنَا أَبُو نُعَيْمٍ، عَنْ هِشَامٍ، عَنْ قَتَادَةَ، عَنِ الحَسَنِ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِىِّ - ﷺ - قَالَ: \"إِذَا جَلَسَ بَيْنَ شُعَبِهَا الأَرْبَعِ ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ الغَسْلُ\". تَابَعَهُ عَمْرُو بْنُ مَرْزُوقٍ عَنْ شُعْبَةَ مِثْلَهُ. وَقَالَ مُوسَى: ثنَا أَبَانُ، ثنَا قَتَادَةُ، أَنَا الحَسَنُ مِثْلَهُ\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم (^١) وأبو داود والترمذي وابن ماجه (^٢) أيضًا، ومتابعة عمرو أخرجها مسلم (^٣).\n_________\n(^١) مسلم (٣٤٨) كتاب: الحيض، باب: نسخ \"الماء من الماء\".\n(^٢) أبو داود (٢١٦)، وابن ماجه (٦١٠) ولم أجده في الترمذي وإنما وجدته عند النسائي (١/ ١١٠ - ١١١).\n(^٣) لم أقف على هذِه المتابعة في مسلم. وقال ابن حجر في الفتح ١/ ٣٩٦: وقرأت بخط الشيخ مغلطاي أن رواية عمرو بن مرزوق هذِه عند مسلم عن محمد بن عمرو بن جبلة عن وهب بن جرير وابن أبي عدي، كلاهما عن عمرو بن مرزوق عن شعبة وتبعه بعض الشراح على ذلك وهو غلط، فإن ذكر عمرو بن مرزوق في إسناد مسلم زيادة، بل لم يخرج مسلم لعمرو بن مرزوق شيئا. اهـ","vol":"4","page":658},{"text":"ومتابعة موسى أخرجها البيهقي من حديث عفان بن مسلم وهمام بن يحيى عنه به بلفظ: \"ثم أجهد نفسه فقد وجب الغسل، أنزل أو لم ينزل\" (^١).\nوذكر الدارقطني اختلافًا في إسناده، ثم قَالَ: والصواب عن الحسن، عن أبي رافع، عن أبي هريرة (^٢)، أي كما ذكره البخاري.\nثانيها:\nالضمير المستتر في (\"جلس\")، والضمير البارز والمستتر في (\"جهدها\") للرجل والمرأة، وإن لم يجر لهما ذكر فهو من المضمر الذي يفسره سياق الكلام كقوله تعالى: ﴿حَتَّى تَوَارَتْ بِالحِجَابِ﴾ [ص: ٣٢] وكذا قوله: (\"بين شعبها\") من هذا الباب أيضًا.\nثالثها:\nالشعب جمع شعبة، ورواية النسائي \"أشعبها\" هو جمع شعبة، وفي المراد بها خمسة أقوال ذكرتها في \"شرح العمدة\" (^٣).\n_________\n(^١) \"السنن الكبرى\" ١/ ١٦٣، وليس كما قال المصنف، وإنما هو من رواية عفان عن أبان بن يزيد العطار وهمام بن يحيى جميعًا عن قتادة عن الحسن. وليس فيه موسى.\nقال ابن حجر في \"الفتح\" ١/ ٣٩٦: قرأت بخط مغلطاي أيضًا أن رواية موسى هذِه عند البيهقي أخرجها من طريق عفان وهمام، كلاهما عن موسى عن أبان، وهو تخليط تبعه عليه أيضًا بعض الشراح، وإنما أخرجها البيهقي من طريق عفان عن همام وأبان جميعًا عن قتادة، فهمام شيخ عفان لا رفيقه وأبان رفيق همام لاشيخ شيخه، ولا ذكر لموسى فيه أصلا، بل عفان رواه عن أبان كما رواه عنه موسى فهو رفيقه لا شيخه، والله الهادي إلى الصواب. اهـ.\n(^٢) \"العلل \" ٨/ ٢٥٧ - ٢٦٠.\n(^٣) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٨٥.","vol":"4","page":659},{"text":"والمختار منها أن المراد: نواحي الفرج الأربع، والشعب: النواحي، والأقرب عند الشيخ تقي الدين أن المراد: اليدين والرجلين، أو الرجلين والفخذين، فيكون الجماع مكنيا عنه بذلك، واكتفي بما ذكر عن التصريح (^١).\nرابعها:\nقوله: (\"ثُمَّ جَهَدَهَا\") هو: بفتح الجيم والهاء، أي: بلغ جهده منها، وقيل: حفزها أي: كدها بحركته. وقيل: بلغ مشقتها.\nخامسها: في حكمه:\nوهو أن إيجاب الغسل لا يتوقف على إنزال المني، بل متى غابت الحشفة في الفرج وجب الغسل على الرجل والمرأة، ولهذا جاء في رواية أخرى في الصحيح: \"وإن لم ينزل\" (^٢).\nفيكون قوله: \"جلس .. \" إلى آخره خرج مخرج الغالب، لا أن الجلوس بين شعبها وجهدها شرط لوجوب الغسل، وهذا لا خلاف فيه اليوم، وقد كان فيه خلاف لبعض الصحابة: كعثمان وأُبي ومن بعدهم كالأعمش وداود، ثم انعقد الإجماع على ما ذكرنا، وخالف بعض الظاهرية داود ووافق الجماعة (^٣)، ومستند داود هو حديث: \"إنما الماء من الماء\" (^٤).\n_________\n(^١) \"إحكام الأحكام\" ص ١٤٧.\n(^٢) مسلم (٣٤٨).\n(^٣) انظر: \"المحلى\" ٢/ ٢ - ٤.\n(^٤) رواه مسلم برقم (٣٤٣) كتاب: الحيض، باب: إنما الماء من الماء، وأبو داود (٢١٧)، وأحمد ٣/ ٢٩، ٣٦. وأبو يعلى ٢/ ٤٣٢ (١٢٣٦)، وابن خزيمة ١/ ١١٧ (٢٣٣)، وأبو عوانة في \"مسنده\" ١/ ٢٤٠ (٨١٥)، والطحاوي في \"شرح معاني =","vol":"4","page":660},{"text":"وقد جاء في الحديث: إنما كان الماء من الماء رخصة في أول الإسلام ثم نسخ. رواه الترمذي وصححه (^١)؛ فزال ما استندوا إليه، وذهب ابن عباس وغيره أنه ليس بمنسوخ، بل المراد به: نفي وجوب الغسل بالرؤية] (^٢) في النوم إذا لم ينزل.\nوحديث أُبي الآتي في الباب بعده (^٣) عنه جوابان:\nأحدهما: نسخه.\nثانيهما: أنه محمول على ما إذا باشرها فيما سوى الفرج.\nوقال ابن العربي: قد روى جماعة من الصحابة المنع ثم رجعوا، حَتَّى روي عن عمر أنه قَالَ: من خالف في ذلك جعلته نكالًا (^٤).\nوانعقد الإجماع على ذلك، ولا يعبأ بخلاف داود في ذلك، فإنه لولا خلافه ما عرف، وإنما الأمر الصعب خلاف البخاري في ذلك، وحكمه بأن الغسل (أحوط) (^٥)، أي: كما سيأتي عنه وهو أحد علماء الدين، والعجب منه أنه يساوي بين حديث عائشة في وجوب الغسل بالتقاء الختانين، وبين حديث عثمان وأُبي في نفيه إلا بالإنزال، وحديث عثمان ضعيف، ثم أعله بعلل ستعرفها في الباب بعده مع الجواب عنها.\n_________\n= الآثار\" ١/ ٥٤، وابن حبان ٣/ ٤٤٣ (١١٦٨)، والبيهقي ١/ ١٦٧. جميعهم عن أبي سعيد الخدري.\n(^١) الترمذي (١١٠)، (١١١)، وصححه الألباني في \"صحيح الترمذي\" (٩٦).\n(^٢) هنا انتهى سقط (ج).\n(^٣) سيأتي برقم (٢٩٣) كتاب: الغسل، باب: غسل ما يصيب من فرج المرأة.\n(^٤) بمعناه رواه ابن أبي شيبة عن عمر في \"مصنفه\" ١/ ٨٥ (٩٤٧).\n(^٥) في \"العارضة\": مستحب.","vol":"4","page":661},{"text":"قَالَ: وحديث أُبي يصعب التعلق به؛ لأنه قد صح رجوعه عما روى لما سمع وعلم ما كان أقوى منه. ويحتمل قول البخاري الغسل أحوط -يعني في الدين- وهو باب مشهور في الأصول وهو الأشبه بإمامة الرجل وعلمه (^١).\n_________\n(^١) \"عارضة الأحوذي\" ١/ ١٦٩ - ١٧٠.","vol":"4","page":662},{"text":"<span data-type='title' id=toc-411>٢٩ - باب: غَسْلِ مَا يُصِيبُ مِنْ فَرْجِ المَرْأَة</span>\n٢٩٢ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنِ الُحسَيْنِ، قَالَ يَحْيَى: وَأَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ عَطَاءَ بْنَ يَسَارٍ أَخْبَرَهُ، أَنَّ زَيْدَ بْنَ خَالِدٍ الجُهَنِيَّ أَخْبَرَهُ، أنَهُ سَأَلَ عُثْمَانَ بْنَ عَفَّانَ فَقَالَ: أَرَأَيْتَ إِذَا جَامَعَ الرَّجُلُ امْرَأَتَهُ فَلَمْ يُمْنِ؟ قَالَ عُثْمَانُ: يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَّلَاةِ، وَيغْسِلُ ذَكَرَهُ. قَالَ عُثْمَانُ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -، فَسَأَلتُ عَنْ ذَلِكَ عَلِيَّ بْنَ أَبِى طَالِبِ، وَالزُّبَيرَ بْنَ العَوَّامِ، وَطَلْحَةَ بْنَ عُبَيْدِ اللهِ، وَأُبَيَّ بْنَ كَعْبِ ﵃، فَأَمَرُوهُ بِذَلِكَ. قَالَ يَحْيَى: وَأَخْبَرَنِي أَبُو سَلَمَةَ أَنَّ عُرْوَةَ بْنَ الزُّبَيرِ أَخْبَرَهُ، أَنَّ أَبَا أيُّوبَ أَخْبَرَهُ، أنَهُ سَمِعَ ذَلِكَ مِنْ رَسُولِ اللهِ - ﷺ -. [: ١٧٩ - مسلم: ٣٤٧ - فتح: ١/ ٣٩٦]\n\n٢٩٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: أَخْبَرَنِي أَبِي قَالَ: أَخْبَرَنِي أَبُو أَيُّوبَ قَالَ: أَخْبَرَنِي أُبَيُّ بْنُ كَعْبٍ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، إذَا جَامَعَ الرَّجُلُ الَمرْأَةَ فَلَمْ يُنْزِلْ؟ قَالَ: \"يَغْسِلُ مَا مَسَّ المَرْأةَ مِنْهُ، ثُمَّ يَتَوَضَّأُ وَيُصَلِّيَ\". قَالَ أَبُو عَبْدِ اللهِ: الغَسْلُ أَحْوَطُ، وَذَاكَ الآخِرُ، وَإِنَّمَا بَيَّنَّا لاِختِلَافِهِم. [مسلم: ٣٤٦ - فتح: ١/ ٣٩٨]\nحَدَّثَنَا أَبُو مَعْمَرٍ، ثَنَا عَبْدُ الوَارِثِ، عَنِ الحُسَيْنِ، قَالَ يَحْييَ: وَأَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ عَطَاءَ بْنَ يَسَارٍ أَخْبَرَهُ، أَنَّ زَيْدَ بْنَ خَالِدٍ الجُهَنِىَّ أَخْبَرَهُ، أَنَّهُ سَأَلَ عُثْمَانَ بْنَ عَفَّانَ فَقَالَ: أَرَأَيْتَ إِذَا جَامَعَ الرَّجُلُ امْرَأَتَهُ فَلَمْ يُمْنِ؟ قَالَ عُثْمَانُ: يَتَوَضَّأُ كَمَا يَتَوَضَّاُ لِلصَّلَاةِ، وَيَغْسِلُ ذَكَرَهُ. قَالَ عُثْمَانُ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -، فَسَأَلْتُ عَنْ ذَلِكَ عَلِيَّ بْنَ أَبِي طَالِبِ، وَالزُّبَيْرَ بْنَ العَوّامٍ، وَطَلْحَةَ بْنَ عُبَيْدِ اللهِ، وَأُبَيَّ بْنَ كَعْبٍ ﵃، فَأَمَرُوهُ بِذلِكَ. قَالَ يَحْييَ: وَأَخْبَرَنِي أَبُو سَلَمَةَ أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ أَخْبَرَهُ، أَلتَ أَبَا أَيُّوبَ أَخْبَرَهُ، أَنَّهُ سَمِعَ ذَلِكَ مِنْ رَسُولِ اللهِ - ﷺ -.\nحَدَّثنَا مُسَدَّدٌ، ثنَا يَحْييَ، عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: أَخْبَرَني أَبُو أَيُّوبَ،","vol":"4","page":663},{"text":"أَخْبَرَنِي أُبَيُّ بْنُ كَعْب أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، إِذَا جَامَعَ الرَّجُلُ المَرْأَةَ فَلَمْ يُنْزِلْ؟ قَالَ: \"يَغْسِلُ مَا مَسَّ المَرْأةَ مِنْهُ، ثُمَّ يَتَوَضَّأُ وَيُصَلِّي\". قَالَ أَبُو عَبْدِ اللهِ: الغَسْلُ أَحْوَطُ، وذلك الآخِرُ، إِنَّمَا بَيَّنَّا اختلافهم.\nالكلام عليهما من أوجه:\nأحدها:\nالحديث الأول أخرجه مسلم أيضًا دون قوله: فسألتُ عن ذلك عليًّا … إلى آخره (^١).\nوالظاهر أنه منهم فتوى لا رواية، لكن رواه الإسماعيلي مرة بما ظاهره أنه رواية، وصرح به أخرى ولم يذكر عليًّا ثم ذكر بعد ذلك روايات، وقال: لم يقل أحد منهم عن النبي - ﷺ - غير الحماني، إنما قالوا مثل ذلك، وليس الحماني من شرط هذا الكتاب.\nوقوله: (عن الحسين): هو ابن ذكوان، قَالَ يحيى: كذا وقع هنا، ووقع في مسلم بدل (قَالَ) (عن). وقال أبو مسعود، وخلف في أطرافهما: روياه من طريق حسين عن يحيى.\nوقوله: (قَالَ يحيى)، و(أخبرني) إلى آخره هو معطوف على الإسناد الأول، وقال الدارقطني: فيه وهم؛ لأن أبا أيوب لم يسمعه من رسول الله - ﷺ -، وإنما سمعه من أبي بن كعب عن رسول الله - ﷺ -، قَالَ ذلك هشام، عن أبيه، عن أبي أيوب، عن أبي (^٢).\nوأعله ابن العربي فقال: حديث ضعيف؛ لأن مرجعه إلى الحسين بن ذكوان المعلم، والحسين لم يسمعه من يحيى، وإنما نقله له يحيى،\n_________\n(^١) مسلم (٣٤٧) كتاب: الحيض، باب: \"إنما الماء من الماء\".\n(^٢) \"العلل\" ٣/ ٣٣.","vol":"4","page":664},{"text":"وكذلك أدخله البخاري عنه بصيغة المقطوع، قَالَ: وهذِه علة، وقد خولف حسين فيه عن يحيى، فرواه عنه غيره موقوفًا على عثمان، ولم يذكر فيه رسول الله - ﷺ -، وهذِه علة ثانية.\nوقد خولف فيه أيضا أبو سلمة فرواه زيد بن أسلم، عن عطاء، عن زيد بن خالد أنه سأل خمسة أو أربعة من الصحابة فأمروه بذلك ولم يرفعه، وهذِه ثالثة، وكم من حديث ترك البخاري إدخاله بواحدة من هذِه العلل الثلاث، فكيف بحديث اجتمعت فيه؟! (^١). هذا كلامه.\nوقد أخرج البخاري حديث عثمان من غير طريق الحسين بن ذكوان، رواه عن سعد بن حفص، عن شيبان، عن يحيى، عن أبي سلمة، عن عطاء، عن زيد، كما سلف في باب: من لم ير الوضوء إلا من المخرجين (^٢).\nوقال الدارقطني: حدث به عن يحيى حسين المعلم وشيبان، وهو صحيح عنهما (^٣). ورواه ابن شاهين من حديث معاوية بن سلام عن يحيى به. وقد تابعه اثنان، ثم الحسين بن ذكوان ثقة مشهور، أخرج له الستة، وأما العقيلي فضعفه (^٤) بلا حجة.\nوقوله: إن البخاري رواه بصيغة المقطوع. لا يُسلَّم له، وقد أسلفنا أن مسلمًا أتى بـ (عَنْ) موضع (قَالَ). وقال ابن طاهر: سمع الحسين من يحيى (^٥). وقد رواه مصرحًا بالسماع منه ابن خزيمة في \"صحيحه\"،\n_________\n(^١) \"عارضة الأحوذي\" ١/ ١٧٠.\n(^٢) سبق رقم (١٧٩) كتاب: الطهارة، باب: من لم ير الوضوء إلا من المخرجين.\n(^٣) \"العلل\" ٣/ ٣١.\n(^٤) \"ضعفاء العقيلي\" ١/ ٢٥٠ (٢٩٩).\n(^٥) \"الجمع بين رجال الصحيحين\" ١/ ٨٦.","vol":"4","page":665},{"text":"والبيهقي في \"سننه\" وغيرهما (^١).\nوقوله: إن أبا سلمة خالفه زيد بن أسلم. لا يضره لأن أبا سلمة إمام حافظ، وقد زاد فيقبل؛ ولأن الراوي قد ينشط فيرفع.\nوقال الأثرم: سألت أحمد بن حنبل عن حديث عطاء بن يسار عن زيد بن خالد قَالَ: سألتُ خمسة من أصحاب رسول الله - ﷺ -: عثمان، وعليًّا، وطلحة، والزبير، وأبي بن كعب، فقالوا: الماء من الماء. فيه علة؟ قَالَ: نعم، ما يروى من خلافه عنهم (^٢).\nوقال يعقوب بن شيبة: سمعت علي بن المديني وسئل عن هذا الحديث، فقال: إسناد حسن، ولكنه شاذ (^٣).\nثانيها:\nالحديث الثاني أخرجه مسلم أيضًا هنا عن أبي الربيع الزهراني، عن حماد بن زيد، وعن أبي غريب عن أبي معاوية، وعن أبي موسى، عن غندر، وعن شعبة ثلاثتهم عن هشام (^٤).\nوفي حديث شعبة، عن هشام، عن أبيه، عن المليء -يعني أبا أيوب- عن أبي. رواه أبو سلمة، عن عروة، عن أبي أيوب مرفوعًا.\nثالثها:\nقوله: (وَذَلكَ الآخر) -بفتح الخاء كما قال ابن التين- رويناه به، وقَالَ: وضبط في بعض الكتب بكسرها، كأنه يقول: هذا الآخر من فعله - ﷺ - فهو ناسخ لما قبله.\n_________\n(^١) \"صحيح ابن خزيمة\" ١/ ١١٢ (٢٢٤)، و\"السنن الكبرى\" ١/ ١٦٤.\n(^٢) انظر: \"التمهيد\" ٢٣/ ١١١.\n(^٣) انظر: \" التمهيد\" ٢٣/ ١١٠.\n(^٤) مسلم (٣٤٦) كتاب: الحيض، باب: إنما الماء من الماء.","vol":"4","page":666},{"text":"رابعها:\nقوله: (فلم يُمْنِ) -هو بضم الياء وإسكان الميم- هذا أفصح اللغات. ثانيها: فتح الياء. ثالثها: ضم الياء مع فتح الميم وتشديد النون، يقال: أمنى الرجل يمني: إذا أنزل المني، ومنه قوله تعالى: ﴿أَفَرَأَيْتُمْ مَا تُمْنُونَ (٥٨)﴾ [الواقعة: ٥٨].\nخامسها: في حكمه:\nوقد سلف في الباب الذي قبله، وقد نقل ابن حزم عن خلق من الصحابة أن لا وجوب إلا بالإنزال، فقال: وممن رأى أن لا غسل من الإيلاج في الفرج إن لم يكن أنزل عثمان بن عفان، وعلي بن أبي طالب، والزبير بن العوام، وطلحة بن عبيد الله، وسعد بن أبي وقاص، وابن مسعود، ورافع بن خديج، وأبو سعيد الخدري، وأبي بن كعب، وأبو أيوب الأنصاري، وابن عباس، والنعمان بن بشير، وزيد بن ثابت، وجمهرة الأنصار ﵃، وعطاء بن أبي رباح، وأبو سلمة بن عبد الرحمن، وهشام بن عروة، وبعض أصحاب الظاهر (^١)، وما نقله عنهم قد روي عن بعضهم ما يخالفه، وقد سلف بعضه.\nوروى مالك، عن ابن شهاب، عن سعيد بن المسيب أن عمر بن الخطاب وعثمان بن عفان وعائشة أم المؤمنين كانوا يقولون: إذا مس الختان الختان فقد وجب الغسل (^٢). وفي كتاب ابن بطال أنه روي عن عثمان وعلي وأُبي بأسانيد حسان أنهم أفتوا بخلافه (^٣).\n_________\n(^١) انظر: \"المحلى\" ٢/ ٤.\n(^٢) \"الموطأ\" ص ٥٣.\n(^٣) \"شرح ابن بطال\" ١/ ٤٠٤.","vol":"4","page":667},{"text":"وقال ابن رشد في \"قواعده\": لما وقع الإجماع أن مجاوزة الختانين يوجب الحد، وجب أن يكون هو الموجب للطهر (^١). وحكوا أن هذا القياس مأخوذ من الخلفاء الأربعة.\nوروى البيهقي بإسناده إلى علي ﵁ أنه كان يقول: ما أوجب الحد أوجب الغسل (^٢).\nوروى ابن بطال عن أُبي رجوعه عنه قبل موته (^٣).\n_________\n(^١) \"بداية المجتهد\" ١/ ٩٨.\n(^٢) \"السنن الكبرى\" ١/ ١٦٦.\n(^٣) \"شرح ابن بطال\" ١/ ٤٠٥.","vol":"4","page":668},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-412>٦ - كِتابُ الحَيْضِ</span>\nقال تعالى: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى﴾ الآية [البقرة: ٢٢٢].\nالحيض: أصله السيلان. يقال: حاض الوادي: إذا سال. وقال ثعلب: من الحوض لاجتماعه، فأبدلت واوه ياء؛ كقولهم في حثوة: حثية، وله عدة أسماء ذكرتها في شرح كتب الفروع، واستفتحه البخاري -﵀- بهذِه الآية.\nوالمحيض الأول: هو الحيض بإجماع العلماء. والثاني: دم الحيض. وقيل: زمانه. وقيل: مكانه وهو الفرج.\nوهذا قول أزواج النبي - ﷺ - وجمهور المفسرين، ويؤيده ما في \"صحيح مسلم\" من حديث أنس - ﵁ - أن اليهود كانوا إذا حاضت المرأة فيهم لم يؤاكلوها، ولم يجامعوها في البيوت. (فسأل) (^١) أصحاب\n_________\n(^١) كذا في (س)، وفي (ج): قال.","vol":"5","page":7},{"text":"رسول الله - ﷺ - فأنزل الله تعالى ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ﴾ [البقرة: ٢٢٢] الآية، فقال النبي - ﷺ -: \"اصنعوا كل شيء إلا النكاح\" (^١) وهذا السائل هو أبو الدحداح، قاله الواحدي (^٢).\nوفي مسلم أن أسيد بن حضير وعباد بن بشر قالا بعد ذلك: أفلا نجامعهن؟ فتغير وجه رسول الله - ﷺ -، الحديث (^٣).\nوهذا بيان للأذي المذكور في الآية، وهو اعتزال الفرج دون سائر البدن، وإن كان الأصح عند أصحابنا أنه يعتزل ما بين السرة والركبة؛ لأنه (حرم) (^٤) الفرج (^٥)، و\"من حام حول الحمى أوشك أن يقع فيه\" (^٦).\nوالإجماع قائم على جواز مؤاكلتها ومضاجعتها وقبلتها، إلا ما شذ به عبيدة السلماني فيما حكاه ابن جرير، وقال به بعض أصحابنا وهو واهٍ جدًّا.\nواختلف العلماء في جواز وطئها إذا انقطع حيضها قبل أن تغتسل، فحرمه مالك، والليث، والثوري، والشافعي، وأحمد، وإسحاق، وأبو ثور، والشعبي، ومجاهد، والحسن، ومكحول، وسليمان بن يسار، وعكرمة (^٧).\nوقال أبو حنيفة وأصحابه: إن انقطع دمها بعد عشرة أيام -الذي هو عنده أكثر الحيض- جاز له أن يطأها قبل الغسل، فإن انقطع دمها قبل\n_________\n(^١) مسلم (٣٠٢) كتاب: الحيض، باب: جواز غسل الحائض رأس زوجها وترجيله.\n(^٢) \"أسباب النزول\" ص ٧٧.\n(^٣) \"صحيح مسلم\" (٣٠٢).\n(^٤) كذا في (س)، وفي (ج): حريم.\n(^٥) انظر: \"روضة الطالبين\" ١/ ١٣٦.\n(^٦) قطعة من حديث مر برقم (٥٢).\n(^٧) انظر: \"الذخيرة\" ١/ ٣٧٧، \"البيان\" ١/ ٣٤٣، \"المغني\" ١/ ٤١٩ - ٤٢٠.","vol":"5","page":8},{"text":"العشر لم يجز حتى تغتسل أوْ يمر عليها وقت صلاة؛ لأن الصلاة تجب عنده بآخر الوقت، فإذا مضى عليها آخر الوقت ووجبت عليها الصلاة عُلم أن الحيض قد زال؛ لأن الحائض لا صلاة عليها (^١).\nوقال الأوزاعي: إن غسلت فرجها جاز وطؤها، وإلا فلا. وبه قالت طائفة من أهل الحديث (^٢).\nورُوي مثله عن عطاء، وطاوس، وقتادة، ووجه هذا قوله تعالى: ﴿حَتَّى يَطْهُرْنَ﴾ أي: ينقطع دمهن. فجعل ذلك غاية لمنع قربانها.\nوأجاب عنه الأولون فقالوا: المراد بالآية: التطهر بالماء، فإنه قال تعالى: ﴿فَإِذَا تَطَهَّرنَ﴾ فأضاف الفعل إليهن، وانقطاع الدم لا فعل لهن فيه، فالتقدير: فلا تقربوهن حتى يطهرن ويتطهرن، فعلقه بوجودهما فلا يحل إلا بهما وقد يقع التحريم بشيء، فلا يزول بزواله لعلة أخرى، كقوله تعالى في المبتوتة: ﴿فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠] أي: وتنقضي عدتها.\nقال ابن بطال: وقول أبي حنيفة لا وجه له، وقد حكم أبو حنيفة وأصحابه للحائض بعد الانقطاع بحكم الحائض في العدة، وقالوا: لزوجها عليها الرجعة ما لم تغتسل. فقياسه هنا يوقف الحِلَّ على الغسل. قال إسماعيل بن اسحاق: ولا أعلم أحدًا ممن رُوي عنهم العلمُ من التابعين ذكر في ذلك وقت صلاة (^٣).\n_________\n(^١) انظر: \"الهداية\" ١/ ٣٣.\n(^٢) انظر: \"عيون المجالس\" ١/ ٢٥٤.\n(^٣) \"شرح ابن بطال\" ١/ ٤١٠.","vol":"5","page":9},{"text":"<span data-type='title' id=toc-413>١ - باب كَيْفَ كَانَ بَدْءُ الحَيْضِ</span>؟\nوَقَوْلِ النَّبِيِّ - ﷺ -: \"هذا شَيْءٌ كَتَبَهُ اللهُ عَلَى بَنَاتِ آدَمَ\".\nوقًالَ بَعْضُهُمْ: كَانَ أَوَّلُ مَا أُرْسِلَ الحَيْضُ عَلَى بَنِي إِسْرَائِيلَ.\nوَحَدِيثُ النَّبِيِّ - ﷺ - أَكْثَرُ. [فتح: ١/ ٤٠٠]\nأي: فإنه عام في جميع بنات آدم، فهذِه المقالة عن بعضهم مردودة بذلك.\nقال المهلب: الحديث يدل على أن الحيض مكتوب على بنات آدم فمن بعدهن من البنات، وهو من أصل خلقتهن الذي فيه صلاحهن، قال تعالى في زكريا - ﷺ -: ﴿وَأَصْلَحْنَا لهُ زَوْجَهُ﴾ [الأنبياء: ٩٠].\nقال أهل التأويل يعني: رد الله إليها حيضها لتحمل، وهو من حكمة الباري تعالى الذي جعله سببًا للنسل (الإنسي) (^١) أن المرأة إذا ارتفع حيضها لم تحمل عادة. قال ابن بطال: وقال غيره ليس فيما أتى به حجة؛ لأن زكريا من أولاد بني إسرائيل، والحجة القاطعة في ذلك قوله تعالى: ﴿فَضَحِكَتْ﴾ [هود: ٧١] في قصة إبراهيم.\nقال قتادة: يعني: حاضت (^٢). وهذا معروف في اللغة يقال: ضحكت المرأة: إذا حاضت، وكذلك الأرنب والضبع والخفاش.\nوإبراهيم - ﷺ - هو جد إسرائيل؛ لأن اسرائيل هو يعقوب بن إسحاق بن\n_________\n(^١) كذا في (س) وفي (ج): الأبوي.\n(^٢) رواه الطبري في \"تفسيره\" ٧/ ٧٢ (١٨٣٣٤) عن مجاهد، وكذا عزاه السيوطي في \"الدر المنثور\" ٣/ ٦١٦. ورواه ابن أبي حاتم في \"تفسيره\" ٦/ ٢٠٥٥ (١١٠٢١) عن ابن عباس، وكذا عزاه أيضًا السيوطي ٣/ ٦١٦. وأورده السيوطي أيضًا ٣/ ٦١٦ عن عكرمة، وعزاه لأبي الشيخ.","vol":"5","page":10},{"text":"إبراهيم، ولم ينزل على بني إسرائيل كتاب إلا على موسى، فدل ذلك على أن الحيض كان قبل بني إسرائيل، وحديث النبي - ﷺ - يشهد لهذا التأويل وصحته (^١).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٤١١ - ٤١٢.","vol":"5","page":11},{"text":"<span data-type='title' id=toc-414>[باب الأَمْرِ بِالنُّفَسَاءِ إِذَا نُفِسْنَ]</span>\n٢٩٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ القَاسِمِ، قَالَ: سَمِعْتُ القَاسِمَ يَقُولُ: سمِعْتُ عَائِشَةَ تَقُولُ: خَرَجْنَا لَا نَرى إِلَّا الَحجَّ، فَلَمَّا كُنَّا بِسَرِفَ حِضْتُ، فَدَخَلَ عَلَيَّ رَسُول اللهِ - ﷺ - وَأَنَا أَبْكِي، قَالَ: \"مَا لَكِ أَنُفِسْتِ\". قُلْتُ: نَعَمْ. قَالَ: \"إِنَّ هذا أَمْرٌ كَتَبَهُ اللهُ عَلَى بَنَاتِ آدَمَ، فَاقْضِي مَا يَقْضِي الحَاجُّ، غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ\". قَالَتْ: وَضَحَّى رسول اللهِ - ﷺ - عَنْ نِسَائِهِ بِالْبَقَرِ. [٣٠٥، ٣١٦، ٣١٧، ٣١٩، ٣٢٨، ١٥١٦، ١٥١٨، ١٥٥٦، ١٥٦٠، ١٥٦١، ١٥٦٢، ١٦٣٨، ١٦٥٠، ١٧٠٩، ١٧٢٠، ١٧٣٣، ١٧٥٧، ١٧٦٢، ١٧٧١، ١٧٧٢، ١٧٨٣، ١٧٨٦، ١٧٨٧، ١٧٨٨، ٢٩٥٢، ٢٩٨٤، ٤٣٩٥، ٤٤٠١، ٤٤٠٨، ٥٣٢٩، ٥٥٤٨، ٥٥٥٩، ٦١٥٧، ٧٢٢٩ - مسلم: ١٢١١ - فتح: ١/ ٤٠٠]\nثم ساق البخاري الحديث الأول الذي ذكره معلقًا فقال:\nحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ -وهو ابن المديني- ثَنَا سُفْيَانُ، هو ابن عيينة، سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ القَاسِمِ، قَالَ: سَمِعْتُ القَاسِمَ يَقُولُ: سَمِعْتُ عَائِشَةَ تَقُولُ: خَرَجْنَا لَا نَرى إِلَّا الحَجَّ، فَلَمَّا كُنَّا بِسَرِفَ حِضتُ، فَدَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - وَأَنَا أَبْكِي، فقَالَ: \"مَا لَكِ أَنُفِسْتِ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"إِنَّ هذا أَمْرٌ كَتَبَهُ اللهُ عَلَى بَنَاتِ آدَمَ، فَاقْضِي مَا يَقْضِي الحَاجُّ، غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ\". قَالَتْ: وَضَحَّى رَسُولُ اللهِ - ﷺ - عنْ نِسَائِهِ بِالْبَقَرِ.\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الحج والأضاحي (^١)،\n_________\n(^١) سيأتي برقم (١٥٦٠) كتاب: الحج، باب: قول الله تعالى ﴿الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾، =","vol":"5","page":12},{"text":"وأخرجه مسلم أيضًا في الحج (^١) (^٢).\nثانيها:\nقوله: (لَا نَرى إِلَّا الحَجَّ). أي: لا نعتقد أنا نحرم إلا به، لأنا كنا نظن امتناع العمرة في أشهر الحج، فأخبرت عن اعتقادها، أو عن الغالب من حال الناس، أو من حال الشارع، أما هي فقد قالت أفها لم تحرم إلا بعمرة.\nثالثها:\nسَرِف -بفتح السين المهملة وكسر الراء ثم فاء-: موضع قريب من مكة على أميال منها، قيل: ستة، أو سبعة، أو تسعة، أو عشرة، أو اثنا عشر (^٣).\nرابعها:\nقوله: (\"أَنَفِسْتِ؟ \"). يصح بكسر الفاء، وفتح النون، وضمها لغتان مشهورتان:\nأفصحهما: الفتح أي: حضت، ويقال في النفاس الذي هو الولادة: نفست بضم النون وفتحها أيضًا، ونفي الثاني النووي فقال: إنه بالضم لاغير (^٤).\n_________\n= وبرقم (٥٥٤٨) كتاب: الأضاحي، باب: الأضحية للمسافر والنساء، وبرقم (٥٥٥٩) كتاب: الأضاحى، باب: من ذبح ضحية غيره.\n(^١) \"صحيح مسلم\" (١٢١١/ ١١٩ - ١٢٠) كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٢) جاء في هامش (س) ما نصه: من خط الشيخ: وابن ماجه في الحج، وأبو داود فيه، والنسائي فيه والطهارة.\n(^٣) انظر: \"معجم ما استعجم\": ٣/ ٧٣٥، \"معجم البلدان\": ٣/ ٢١٢.\n(^٤) \"صحيح مسلم بشرح النووي\" ٨/ ١٤٦.","vol":"5","page":13},{"text":"وليس كما قال فقد حكاهما فيه صاحب \"الأفعال\" (^١).\nواقتصر الخطابي على الفتح في الحيض، والضم في النفاس (^٢).\nوهو المشهور فيهما، وقيل بالوجهين في النفاس، وفي الحيض: بالفتح لا غير. ومشى عليه ابن الأثير (^٣).\nخامسها:\nقوله: (\"إِنَّ هذا أَمْرٌ كَتَبَهُ اللهُ عَلَى بَنَاتِ آدَمَ\") أي: قضى به عليهن، وهذا تسلية وتأنيس لها وتخفيف لهمِّها، ومعناه: إنكِ لست مختصة به.\nسادسها:\nقوله: (\"فَاقْضِي مَا يَقْضِي الحَاجُّ، غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ\").\nمعنى \"اقضي\": افعلي، وهو دال على أن الحائض ومثلها النفساء، والجنب، والمحدث يصح منهم جميع أفعال الحج وأقواله وهيئاته إلا الطواف، فإنه يشترط فيه الطهارة، وهذا مذهب الجمهور (^٤) وصححه أبو حنيفة (^٥)، وداود، واختلف عن أحمد في طواف المحدث والنجس، فروي عنه عدم الصحة، والصحة مع لزوم دم (^٦). كقول أبي حنيفة، حكاه ابن الجوزي.\n_________\n(^١) \"الأفعال\" لابن القوطية ص ١١٤.\n(^٢) \"أعلام الحديث\" ١/ ٣١٣.\n(^٣) \"النهاية في غريب الحديث والأثر\" ٥/ ٩٥.\n(^٤) انظر: \"المعونة\" ١/ ٣٦٩ - ٣٧٠، \"روضة الطالبين\" ٣/ ٧٩.\n(^٥) أي صحة طواف المحدث وغيره، وفيه نظر، لأن الطهارة في الطواف عند الأحناف ليست بشرط ولا ركن بل واجبة على الصحيح، وقيل: سنة. فعليه: إن طاف طواف القدوم محدثًا فعليه صدقة، وهي نصف صاع من بر أو صاع من شعير أو صاع من تمر، وإن طاف طواف الزيارة محدثًا فعليه شاة، لأن طواف الزيارة ركن.\nانظر: \"الهداية\" ١/ ١٧٨ - ١٧٩، \"بدائع الصنائع\" ٢/ ١٢٩.\n(^٦) انظر: \"الكافي\" ٢/ ٤١٢.","vol":"5","page":14},{"text":"واعتذروا عن الحديث بأن أمره لها باجتناب الطواف؛ لأجل المسجد واللبث فيه، وجوابه أنه لو أراد ذلك لقال لها: لا تدخلي المسجد، ولما قال لها: \"لا تطوفي\" كان ذلك دليلًا على المنع في حق الطواف نفسه، كيف وقد قال - ﷺ -: \"الطواف بالبيت صلاة\" (^١)؟! والصلاة الطهارة شرط فيها بدليل قوله - ﷺ -: \"لا يقبل الله صلاة بغير طهور\" (^٢).\nسابعها:\nقولها: (وَضَحَّى عَنْ نِسَائِهِ بِالْبَقَرِ). هو محمول على استئذانه لهن في ذلك، فإن التضحية عن الغير لا تجوز إلا بإذنه، وفي رواية أخرى: وأهدى عن نسائه البقر (^٣).\nوهي دالة على أن البقر مما يهدى، وأنه يجوز إهداء الرجل عن غيره، وإن لم يعلمه، ولا أذن له، وكان هذا الهدي -والله أعلم- تطوعًا.\nواستدل به مالك على أن التضحية بالبقر أفضل من البدن (^٤)،\n_________\n(^١) رواه الدارمي ٢/ ١١٦٥ (١٨٨٩)، وأبو يعلى ٤/ ٤٦٧ (٢٥٩٩)، وا بن الجارود في \"المنتقى\" ٢/ ٨٧ - ٨٨ (٤٦١)، وابن خزيمة ٤/ ٢٢٢ (٢٧٣٩)، وابن حبان ٩/ ١٤٣ - ١٤٤ (٣٨٣٦)، والحاكم ١/ ٤٥٩، والبيهقي ٥/ ٨٥ من حديث ابن عباس مرفوعًا، قال النووي في \"المجموع\" ٢/ ٧٧: إسناده ضعيف، والصحيح عندهم أنه موقوف على ابن عباس. قال الذهبي في \"التلخيص\" ١/ ٤٥٩: صحيح وقفه جماعة، وصححه الألباني في \"الإرواء\" (١٢١).\n(^٢) رواه مسلم (٢٢٤) كتاب: الطهارة، باب: وجوب الطهارة للصلاة، من حديث ابن عمر.\n(^٣) رواه مسلم (١٢١١/ ١٢٠) كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٤) انظر: \"المعونة\" ١/ ٤٣٥.","vol":"5","page":15},{"text":"ولا دلالة فيه؛ لأنها قضية عين محتملة، ولا حجة فيها، فالشافعي والأكثرون ذهبوا إلى أن التضحية بالبدن أفضل من البقر (^١)؛ لتقديم البدنة على البقرة في حديث ساعة الجمعة (^٢).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٣٠١، \"روضة الطالبين\" ٣/ ١٩٧.\n(^٢) سيأتي برقم (٨٨١) كتاب: الجمعة، باب: فضل الجمعة، ورواه مسلم (٨٥٠) كتاب: الجمعة، باب: الطيب والسواك يوم الجمعة.","vol":"5","page":16},{"text":"<span data-type='title' id=toc-415>٢ - باب غَسْلِ الحَائِضِ رَأْسَ زَوْجِهَا وَتَرْجِيلِهِ</span>\n٢٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْن يُوسُفَ قَالَ: حَدَّثَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أُرَجِّلُ رَأْسَ رَسُولِ اللهِ - ﷺ - وَأَنَا حَائِضٌ. [٢٩٦، ٣٠١، ٢٠٢٨، ٢٠٢٩، ٢٠٣١، ٢٠٤٦، ٥٩٢٥ - مسلم: ٢٩٧ - فتح: ١/ ٤٠١]\n\n٢٩٦ - حَدَّثَنَا إِبْرَاهِيم بْنُ مُوسَى قَالَ: أَخْبَرَنَا هِشَامُ بْن يُوسُفَ، أَنَّ ابن جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي هِشَامٌ، عَنْ عُرْوَةَ، أَنَّهُ سُئِلَ أَتَخْذمُنِي الَحائِضُ أَوْ تَدْنُو مِنِّي الَمرْأَةُ وَهْيَ جُنُبٌ؟ فَقَالَ عُرْوَة: كُلُّ ذَلِكَ عَلَيَّ هَيِّنٌ، وَكلُّ ذَلِكَ تَخْدُمُنِي، وَلَيْسَ عَلَى أَحَدٍ فِي ذَلِكَ بَأْسٌ، أَخْبَرَتْنِي عَائِشَةُ أَنَّهَا كَانَتْ ترَجِّلُ -تَعْنِي:- رَأْسَ رَسُولَ اللهِ - ﷺ - وَهِيَ حَائِضٌ، وَرَسُول اللهِ - ﷺ - حِينَئِذٍ مُجَاوِرٌ فِي الَمسْجِدِ، يُدْنِي لَهَا رَأْسَهُ وَهْيَ فِي حُجْرَتِهَا، فَتُرَجِّلُهُ وَهْيَ حَائِضٌ. [انظر: ٢٩٥ - مسلم: ٢٩٧ - فتح: ١/ ٤٠١]\nأي: تسريح شعر رأسه، والترجيل: التسريح.\nذكر فيه حديث عائشة من طريق هشام (^١) عَنْ أَبِيهِ، عَنْها: كُنْتُ أُرَجِّلُ رَأْسَ رَسُولِ اللهِ - ﷺ - وَأَنَا حَائِضٌ.\nوهو مطابق لما ترجم له، ولا خلاف بين العلماء في ذلك إلا شيء رُوي عن ابن عباس في ذلك.\nقال ابن أبي شيبة: حدثنا ابن عيينة، عن ميمون، عن أمه قالت: دخل ابن عباس على ميمونة فقالت: أي بني ما لي أراك شعثًا رأسُك؟ قال: إن أم عمار مرجلتي وهي الآن حائض، فقالت: أي بني وأين الحيضة من اليد؟ كان رسول الله - ﷺ - رأسه في حجر إحدانا\n_________\n(^١) جاء في هامش (س): بخط الشيخ: أخرجه من حديث هشام الجماعة إلا مسلم، وأخرجه الأربعة، والبخاري، ومسلم من حديث الزهري، عن عروة، وغيره عنها. ويأتي في الاعتكاف.","vol":"5","page":17},{"text":"وهي حائض (^١).\nثم ذكر البخاري أيضًا حديثًا ثانيًا فقال:\nحَدَّثنَا إِبْرَاهِيمُ بْنُ مُوسَى نَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابن جُرَيْجٍ أَخْبَرَهُمْ أَخْبَرَنِي هِشَامٌ بن عروة، عَنْ عُرْوَةَ، أَنَّهُ سُئِلَ أَتَخْدُمُنِي الحَائِضُ أَوْ تَدنُو مِنِّي المَرْأَةُ وَهْيَ جُنُبٌ؟ فَقَالَ عُرْوَةُ: كُلُّ ذَلِكَ هَيِّنٌ، وَكُلُّ ذَلِكَ تَخْدُمُنِي، وَلَيْسَ عَلَى أَحَدٍ فِي ذَلِكَ بَأْسٌ، أَخْبَرَتْنِي عَائِشَةُ أَنَّهَا كَانَتْ تُرَجِّلُ رَأْسَ رَسُولِ اللهِ - ﷺ - وَهِيَ حَائِضٌ، وَرَسُولُ اللهِ - ﷺ - يومئذٍ فِي المَسْجِدِ مُجَاوِرٌ، يُدْنِي لَهَا رَأْسَهُ وَهْيَ فِي حُجْرَتِهَا، فَتُرَجِّلُهُ وَهْيَ حَائِضٌ.\nوهشام هذا هو الصنعاني قاضيها مات نحو المائتين (^٢) (^٣).\nوإبراهيم هو الرازي الفراء الحافظ شيخ (البخاري ومسلم وأبي داود)، ومن بقي بواسطة (^٤).\n_________\n(^١) \"المصنف\" ١/ ١٨٤ (١٢١٢) ووقع فيه: عن منبوذ، عن أمه، بدل ميمون، وكذا وقع أيضًا في \"شرح ابن بطال\" ١/ ٤١٢، \"عمدة القاري\" ١/ ١٥٧ منبوذ، وهو الصواب، ففي \"تهذيب الكمال\" ١١/ ١٧٧ - ١٨٢ أن سفيان بن عيينة يروي عن منبوذ بن أبي سليمان المكي، وليس له رواية عن راوٍ يسمى ميمون، وفي ترجمة منبوذ هذا في \"تهذيب الكمال\" ٢٨/ ٤٨٨. قال المزي: روى عن أمه عن ميمونة. ورواه مسلم (٢٩٧/ ١٠) عن إبراهيم، عن الأسود، عن عائشة.\n(^٢) قال ابن معين: لم يكن به بأس، وقال العجلي: ثقة. وقال أبو حاتم: ثقة متقن.\nانظر تمام ترجمته في: \"طبقات ابن سعد\" ٥/ ٥٤٨، \"التاريخ الكبير\" ٨/ ١٩٤ (٢٦٧٥)، \"ثقات العجلي\" ٢/ ٣٣٣ (١٩١١)، \"الجرح والتعديل\" ٩/ ٧٠ (٢٧١)، \"تهذيب الكمال\" ٣٠/ ٢٦٥ (٦٥٩٢).\n(^٣) ورد بهامش (س) ما نصه: في \"الكاشف\" سنة ١٩٧ هـ.\n(^٤) يقصد المصنف أن البخاري ومسلم وأبا داود يروون عن إبراهيم بن موسى مباشرة بدون واسطة، كما هو حديث الباب، ومن بقي، أي من أصحاب الكتب الستة، وهم الترمذي والنسائي وابن ماجه، يروون عنه بواسطة.","vol":"5","page":18},{"text":"قال أبو زرعة: كتبت عنه مائة ألف حديث، وهو أتقن من أبي بكر بن أبي شيبة (^١).\nواستدلال عروة في ذلك حسن كاستدلال ميمونة السالف، وَهو حجة في طهارة بدن الحائض سوى موضع الأذى وعرقها، وجواز مباشرتها.\nوفيه دليل على أن المباشرة المنهي عنها للمعتكف لم يرد بها كل ما وقع عليه اسم لمس، وإنما أراد بها تعالى الجماع وما دونه من المقدمات، ألا ترى أنه - ﷺ - كان معتكفًا في المسجد ويدني رأسه ترجله.\nوالجوار: هو الاعتكاف. فقولها: (مجاور). أي: معتكف.\nوفيه: ترجيل الشعر للرجال وما في معناه للزينة.\nوفيه: خدمة الحائض زوجها وتنظيفها له، وقد قال - ﷺ - حين طلب منها الخُمرة: \"إن حيضتك ليست في يدك\" (^٢).\nقال ابن بطال: وفيه حجة على الشافعي في أن المباشرة الحقيقية مثل ما في الحديث لا تنقض الوضوء (^٣).\nقلت: إنما يرد عليه ذلك بمقدمات حتى يثبت.\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٣٢٧ (١٠٢٨)، \"الجرح والتعديل\" ٢/ ١٣٧ (٤٣٦)، \"تهذيب الكمال\" ٩/ ٢١٢ (٢٥٤)، \"سير أعلام النبلاء\" ١١/ ١٤٠ (٥١)، \"تذكرة الحفاظ\" ٢/ ٤٤٩.\n(^٢) رواه مسلم (٢٩٨) كتاب: الحيض، باب: جواز غسل الحائض رأس زوجها وترجيله.\n(^٣) \"شرح ابن بطال\" ١/ ٤١٣.","vol":"5","page":19},{"text":"وفيه: استخدام الزوجة برضاها، وعليه تظاهر دلائل السنة وعمل السلف وإجماع الأمة، أما بغير رضاها فلا يجوز؛ لأن الواجب عليها تمكين الزوج من نفسها وملازمة بيته فقط.\nوفيه: أن الحائض لا تدخل المسجد؛ تنزيهًا له وتعظيمًا، وهو مشهور مذهب مالك أيضًا، وعن ابن مسلمة: أنها تدخل هي والجنب (^١). وروي عنه الفرق (لأنه) (^٢) لا يأمن أن يخرج منها ما ينزه المسجد عنه بخلاف الجنب.\nوفيه: دلالة على أنه إذا خرج بعض بدن المعتكف من المسجد كيده ورأسه ورجله لا يبطل اعتكافه، وأن من حلف لا يدخل دارًا أو لا يخرج منها فأدخل أو أخرج بعضه لا يحنث.\nفائدة:\nروُي أن امرأة وقفت على قوم منهم: يحيى بن معين، وأبو حنيفة (^٣)، وخلف بن سالم وجماعة يتدارسون الحديث، فسألتهم عن الحائض تغسل الموتى، وكانت غاسلة، فلم يجبها أحد منهم، وجعل بعضهم ينظر إلى بعض، فأقبل أبو ثور فقالوا لها: عليك بهذا المقبل. فسألته، فقال: يجوز لها ذلك لحديث عائشة: \"إن حيضتك ليست في يدك\"، فإذا غسلت رأس الحي فالميت أولى.\n_________\n(^١) انظر: \"الذخيرة\" ١/ ٣٧٩.\n(^٢) في (ج): فإنه.\n(^٣) ورد بهامش (س) تعليق نصه: وأين أبو حنيفة وهؤلاء ولا دليل، وذكر أبي حنيفة هنا خطأ إذ قد توفي أبو حنيفة ١٥٠ هـ، ويحيى بن معين، ولد في آخر سنة ١٩٨ هـ. وخلف بن سالم، وإن لم أقف على مولده، لكنه توفي سنة ٢٢١ هـ ويبعد أن يكون عالمًا في زمن أبي حنيفة يذاكر، وأما أبو ثور، فإنه توفي في صفر سنة ٢٤٠ هـ، وأبو ثور كان من أصحاب أصحاب أبي حنيفة.","vol":"5","page":20},{"text":"فقالوا: هذا حديث رواه فلان عن فلان وحدث به فلان فتحدثوا في إسناده. فقال لهم: أين كنتم إلى الآن (^١).\n_________\n(^١) روى هذِه القصة بسنده الرامهرمزي في \"المحدث الفاصل\" (١٥٧)، ومن طريقه الخطيب البغدادي في \"تاريخ بغداد\" ٦/ ٦٦ - ٦٧، وفي \"نصيحة أهل الحديث\" (١٦) عن أحمد بن محمد بن سهيل قال: حدثني رجل -ذكره- من أهل العلم، وأنسيت أنا اسمه وأحسبه يوسف بن الصاد قال: وقفت امرأة …\nوعند الخطيب رواه عن أحمد بن محمد بن سهيل، ابن خلاد، وهو الذي قال: وأنسيت أنا اسمه.\nوتعليق الناسخ صحيح فإنه ليس أبا حنيفة، بل هو أبو خيثمة، زهير بن حرب النسائي ثقة، ثبت، محدث بغداد في عصره، روى عنه الإمام مسلم أكثر من ألف حديث، توفي سنة ٢٣٤ هـ. انظر: \"تهذيب الكمال\" ٩/ ٤٠٢ (٢٠١٠). والحكاية منكرة جدًّا؛ فيها ذلك المجهول شيخ شيخ الرامهرمزي، وابن معين وأبو خيثمة أجل في العلم من أن لا يعرفا جواب مثل هذِه المسألة.","vol":"5","page":21},{"text":"<span data-type='title' id=toc-416>٣ - باب قِرَاءَةِ الرَّجُلِ فِي حَضرِ امْرَأَتِهِ وَفيَ حَائِضٌ</span>\nوَكَانَ أَبُو وَائِلٍ يُرْسِلُ خَادِمَهُ وَهْيَ حَائِضٌ إلَى أَبِي رَزِينٍ، فَتَأتِيهِ بِالْمُصْحَفِ فَتُمْسِكُهُ بِعِلَاقَتِهِ.\n\n٢٩٧ - حَدَّثَنَا أَبُو نُعَيْمٍ الفَضْلُ بْنُ دُكَيْنٍ، سَمِعَ زُهَيْرًا، عَنْ مَنْصُورٍ ابن صَفِيَّةَ، أَنَّ أُمَّهُ حَدَّثَتْهُ، أَنَّ عَائِشَةَ حَدَّثَتْهَا أَنَّ النَّبِيَّ - ﷺ - كَانَ يَتَّكِئُ فِي حَجْرِي وَأَنَا حَائِضٌ، ثمَّ يَقْرَأُ القُرْآنَ. [٧٥٤٩ - مسلم: ٣٠١ - فتح: ١/ ٤٠١]\nحَدَّثَنَا أَبُو نُعَيْمٍ الفَضْلُ بْنُ دُكَيْنٍ، سَمِعَ زُهَيْرًا، عَنْ مَنْصُورٍ ابن صفِيَّةَ، أَنَّ أُمَّهُ حَدَّثَتْهُ، أَنَّ عَائِشَةَ حَدَّثَتْهَا أَنَّ النَّبِيَّ - ﷺ - كَانَ يَتَّكِئُ فِي حَجْرِي وَأَنَا حَائِضٌ، ثُمَّ يَقْرَأُ القُرْآنَ.\nوالكلام على ذلك من أوجه:\nأحدها:\nما ذكره أولا معلقًا ذكره ابن أبى شيبة فقال: حدثنا جرير عن مغيرة: كان أبو وائل، فذكره (^١).\nثانيها:\nهذا الحديث أخرجه البخاري أيضًا في التوحيد (^٢)، وأخرجه مسلم أيضًا (وأبو داود والنسائي وابن ماجه) (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ١٤٢ (٧٤٢١) كتاب: الصلوات، في الرجل على غير وضوء والحائض يمسّان المصحف.\n(^٢) سيأتي برقم (٧٥٤٩) كتاب: التوحيد، باب: قول النبي \"الماهر بالقرآن مع الكرام البررة\".\n(^٣) رواه مسلم (٣٠١/ ١٥) كتاب: الحيض، باب: جواز غسل الحائض رأس زوجها وترجيله، وأبو داود (٢٦٠)، والنسائي ١/ ١٤٧، وابن ماجه (٦٣٤).","vol":"5","page":22},{"text":"ثالثها:\nأبو وائل اسمه: شقيق بن سلمة الأسدي تابعي سلف (^١)، وفي أبي داود آخر كنيته كذلك واسمه: عبد الله بن بحير الصنعاني (^٢) ولا ثالث لهما في الكتب الستة.\nوأبو رزين اسمه: مسعود (م. الأربعة) بن مالك هو مولى أبي وائل تابعي أيضًا (^٣).\nومنصور بن صفية هو ابن عبد الرحمن بن طلحة العبدري الحجبي المكي الخاشع البكاء، صالح الحديث، مات سنة سبع أو ثمان وثلاثين ومائة (^٤)، ووالدته لها رؤية، سلفت (^٥)، ووالدها شيبة العبدري حاجب البيت.\n_________\n(^١) سلفت ترجمته في حديث (٤٨).\n(^٢) هو عبد الله بن بحير بن ريسان المرادي، أبو وائل القاص اليماني الصنعاني، قال ابن المديني: سمعت هشام بن يوسف، وسئل عن عبد الله بن بحير، فقال: كان يتقن ما سمع. انظر تمام ترجمته في: \"التاريخ الكبير\" ٥/ ٤٩ (١٠٦)، \"الجرح والتعديل\" ٥/ ١٥ (٦٩)، \"تهذيب الكمال\" ١٤/ ٣٢٣ (٣١٧٤)، \"تهذيب التهذيب\" ٢/ ٣٠٥.\n(^٣) قال ابن أبي حاتم: سئل أبو زرعة عنه، فقال: ثقة. انظر تمام ترجمته في: \"طبقات ابن سعد\" ٦/ ١٨٠، \"التاريخ الكبير\" ٧/ ٤٢٣ (١٨٥٥)، \"الجرح والتعديل\" ٨/ ٢٨٢ (١٢٩٥)، \"تهذيب الكمال\" ٢٧/ ٤٧٧ (٥٩١٢).\n(^٤) قال أبو حاتم: صالح. ووثقه النسائي، وقال الحميدي: عن ابن عيينة: كان يبكي في وقت كل صلاة.\nانظر ترجمته في: \"التاريخ الكبير\" ٧/ ٣٤٤ (١٤٨٧)، \"الجرح والتعديل \" ٨/ ١٧٤ (٧٧١)، \"تهذيب الكمال\" ٢٨/ ٥٣٨ (٦١٩٧).\n(^٥) سلفت ترجمتها عند حديث (٢٧٧).","vol":"5","page":23},{"text":"رابعها:\nقولها: (في حجري). هو بفتح الحاء وكسرها، ووقع للعذري في مسلم (حجرتي) بمثناة فوق قبل الياء، وهو وهم، ووقع لبعض رواة مسلم (وأنا حائضة)، والأفصح: حائض. وللنحاة في الأولى وجهان:\nأحدهما: أن حائض وطالق مما لا شركة فيه للمذكر، فاستغنى عن العلامة.\nوأصحهما: أن ذلك على طريق النسب إلى ذات حيض وذات طلاق.\nومعنى (يتكئ): يميل بإحدى شقيه كما سلف.\nخامسها:\nوجه مناسبة (^١) [ذكر البخاري ما ذكر عن أبي وائل في هذا الباب، أنه لما ذكر جواز حمل الحائض العلاقة التي فيها المصحف نظرها بمن يحفظ القرآن، فهو حامله؛ لأنه في جوفه لما روي عن ابن المسيب وابن جبير (^٢)، وعن ابن عباس أنه كان يقرأ ورده وهو جنب (^٣)، فقال: في جوفي أكثر من ذلك.\nووجه مناسبته إدخال حديث عائشة فيه أن ثيابها بمنزلة العلاقة،\nوالشارع بمنزلة المصحف؛ لأنه في جوفه وحامله، إذ غرض البخاري بهذا الباب الدلالة على جواز حمل الحائض المصحف، وقراءتها القرآن، فالمؤمن الحافظ له أكبر أوعيته، وها هو - ﷺ - أفضل\n_________\n(^١) من هنا بدأ سقط طويل في (ج).\n(^٢) انظر: \"الأوسط\" لابن المنذر ٢/ ٩٨ - ٩٩.\n(^٣) رواه ابن المنذر ٢/ ٩٨ (٦٢٤).","vol":"5","page":24},{"text":"المؤمنين؛ لعموم رسالته، وحرمة ما أودع من طيب كلامه -في حجر حائض تاليا للقرآن .. إلخ\nقولها: (فيقرأ القرآن) قد يقال: فيه إشارة إلى المنع؛ لأنه إنما يحسن التنصيص عليه إذا كان ثم ما يوهم منعه، ولو كانت جائزة لكان هذا الوهم منطقيا، وقد اختلف العلماء في ذلك، فمن رخص للحائض والجنب في حمل المصحف بعلاقته: الحكم بن عتيبة، وعطاء، وسعيد بن جبير، وحماد بن أبي سليمان، والحسن، ومجاهد، وطاوس، وأبو وائل، وأبو رزين (^١)، وهو قول أهل الظاهر.\nوقال جمهور العلماء: لا يمسه حائض ولا جنب، ولا يحمله إلا طاهر غير محدث وروي ذلك عن ابن عمر (^٢)، وهو قول مالك، والأوزاعي، والثوري، وأبي حنيفة، والشافعي، وأحمد، وإسحاق، وأبي ثور، والشعبي، القاسم بن محمد وأجاز محمد بن سيرين والشعبي مسَّه من غير وضوء (^٣).\nومنع الحكم مسه بباطن الكف خاصة كذا نقل عنه، وفيه مخالفة لما مضى، حجة من أجاز الحديث السالف: \"إن المؤمن لا ينجس\" (^٤)، وكتب - ﷺ - إلى هرقل آية من القرآن (^٥)، ولو كان حرامًا ما كتبها إليه؛\n_________\n(^١) روى بعضها ابن أبي شيبة ٢/ ١٤٢ (٧٤٢١ - ٧٤٢٤).\n(^٢) رواه ابن أبي شيبة ٢/ ١٤٢ (٧٤٢٧)، وابن المنذر ٢/ ١٠١ (٦٢٩).\n(^٣) رواهما ابن أبي شيبة ٢/ ١٤٢ (٧٤٢٥، ٧٤٢٩).\n(^٤) سلف برقم (٢٨٣) كتاب الغسل، باب عرق الجنب وأن المسلم لا ينجس، ورواه مسلم (٣٧١) كتاب الحيض، باب الدليل على أن المسلم لا ينجس.\n(^٥) كتب له قوله تعالى: ﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ﴾ الآية [آل عمران: ٦٤] وهو حديث سلف مطولًا برقم (٧) كتاب: بدء الوحي بابٌ، ورواه مسلم (١٧٧٣) كتاب: الجهاد والسير، باب: كتاب النبي - ﷺ - إلى هرقل يدعوه إلى الإسلام.","vol":"5","page":25},{"text":"لأنه يمسونه بأيديهم، وذكر ابن أبي شيبة أن سعيد بن جبير دفع المصحف بعلاقته إلى غلام له مجوسي (^١).\nواحتج الجمهور بقوله تعالى ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (٧٩)﴾ [الواقعة: ٧٩] وبحديث عمرو بن حزم مرفوعًا: \"لا يمس القرآن إلا طاهر\" وهو حديث جيد (^٢).\nوبأن عائشة ﵂ كانت تقرأ القرآن وهي حائض، ويمسك لها المصحف، ولا تمسكه هي.\nوالجواب عن بعثه هرقل أنه رخص في ذلك لمصلحة الإبلاغ والإنذار، ولم يقصد به التلاوة […] (^٣) البسملة والحمدلة على قطعة […] (^٤).\nاعترض الأولون بأن المراد بالمطهرين الملائكة، كما قاله قتادة، والربيع بن أنس، وأنس بن مالك ومجاهد بن جبر وغيرهم (^٥).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ١٤٢ (٧٤٢٣).\n(^٢) سيأتي تخريجه مفصلًا.\n(^٣) ما بين المعقوفتين ملحق غير واضح بهامش (س).\n(^٤) ما بين المعقوفتين ملحق غير واضح بهامش (س).\n(^٥) رواه عن قتادة الطبري ١١/ ٦١١ (٣٣٥٤٨ - ٣٣٥٤٩)، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٢٣٢ لعبد بن حميد والطبري. ورواه عن الربيع بن أنس، عبد بن حميد وابن المنذر كما عزاه السيوطي ٦/ ٢٣٢. ورواه عن أنس بن مالك سعيد بن منصور وابن المنذر كما عزاه السيوطي ٦/ ٢٣٢. ورواه عن مجاهد بن جبر الطبري ١١/ ٦٦٠ (٣٣٥٤٣)، وعزاه السيوطي ٦/ ٢٣٢ لآدم ابن أبي إياس وعبد بن حميد والطبري وابن المنذر والبيهقي في \"المعرفة\".\nوهو أيضًا قول ابن عباس وسعيد بن جبير -كما سيذكره المصنف- وجابر بن زيد وأبي نهيك وعكرمة وأبي العالية، رواه عنهم الطبري ١١/ ٦٥٩ - ٦٦٠ (٣٣٥٣٧ - ٣٣٥٤٢ - ٣٣٥٤٤). وانظر: \"الدر المنثور\" ٦/ ٢٣٢ - ٢٣٣.","vol":"5","page":26},{"text":"ونقله السهيلي عن مالك قال: ويؤكده أنه تعالى لم يقل: المتطهرين، وفرق ما بين المتطهر والمطهر، وذلك أن المتطهر من فعل الطهور، وأدخل نفسه فيه كالمنفعة، كذلك المنفصل في أكثر الكلام واستبعده بعضهم؛ لأنهم كلهم مطهرون، ومسه والاطلاع عليه إنما هو لبعضهم؛ ولأن تخصيص الملائكة من بين سائر المتطهرين على خلاف الأصل.\nوقال أبو محمد ابن حزم: قراءة القرآن والسجود به، ومس المصحف، وذكر الله تعالى جائز كل ذلك بوضوء وبلا وضوء للجنب والحائض، وهو قول ربيعة وسعيد بن المسيب، وابن جبير وابن عباس وداود وجميع أصحابنا.\nقال: والآثار التي احتج بها من لم يجز للجنب مسه، فلا يصح منها شيء؛ لأنها إما مرسلة، وإما صحيفة لا تسند، وإما عن مجهول، وإما عن ضعيف، والصحيح حديث ابن عباس، عن أبي سفيان حديث هرقل الذي فيه: و﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا﴾ الآية [آل عمران: ٦٤]، فهذا الشارع قد بعث كتابًا فيه قرآن إلى النصارى، وقد أيقن أنهم يمسونه (^١).\nوقد أسلفنا الجواب عن هذا، قال: فإن ذكروا حديث ابن عمر:\nنهي أن يسافر بالقرآن إلى أرض العدو مخافة أن يناله العدو (^٢).\nقلنا: هذا حق يلزم اتباعه، وليس فيه لا يمس المصحف جنب ولا كافر، وإنما فيه أن لا ينال أهل الحرب القرآن فقط.\nفإن قالوا: إنما بعث إلى هرقل بآية واحدة.\n_________\n(^١) \"المحلى\" ١/ ٧٧ - ٨٣.\n(^٢) رواه مسلم (١٨٦٩) كتاب: الإمارة، باب: النهي أن يسافر بالمصحف إلى أرض الكفار إذا خيف وقوعه بأيديهم.","vol":"5","page":27},{"text":"قيل لهم: ولا يمنع من غيرها وأنتم أهل قياس فقيسوا، فإن لم تقيسوا على الآية ما هو أكثر منها، فلا تقيسوا على هذِه الآية غيرها، فإن ذكروا قوله -﷿-: ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (٧٩)﴾ [الواقعة: ٧٩]\nقلنا: لا حجة فيه؛ لأنه ليس أمرًا، وإنما هو خبر، والرب تعالى لا يقول إلا حقًّا، ولا يجوز أن يصرف لفظ الخبر إلى معنى الأمر إلا بنص جليٍّ أو إجماع متيقن، فلما رأينا المصحف يمسه الطاهر وغيره علمنا أنه لم يعن المصحف، وإنما عنى كتابًا آخر عنده كما جاء، عن سعيد بن جبير في هذِه الآية، هم الملائكة الذين في السماء (^١)، وعن سلمان أنه الذكر في السماء لا يمسه إلا الملائكة (^٢).\nوكان علقمة إذا أراد أن يتخذ مصحفًا أمر نصرانيًّا فنسخه له (^٣).\nثم نقل عن أبي حنيفة أنه لا بأس أن يحمل الجنب المصحف بعلاقته، وغير المتوضئ عنده كذلك (^٤)، وأبى ذلك مالك إلا إن كان في خرج أو تابوت، فلا بأس أن يحمله الجنب واليهودي والنصراني (^٥).\n_________\n(^١) رواه الطبري ١١/ ٦٥٩ (٣٣٥٣٨ - ٣٣٥٤٠)، وابن أبي داود في \"المصاحف\" ص ٢١٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٢٣٢ لعبد بن حميد وابن أبي داود في \"المصاحف\" وابن المنذر.\n(^٢) عزاه السيوطي ٦/ ٢٣٢ لعبد الرزاق وابن المنذر.\n(^٣) رواه ابن حزم ١/ ٨٤.\n(^٤) انظر: \"بدائع الصنائع\" ١/ ٣٤، \"تبيين الحقائق\" ١/ ٥٧، \"الهداية\" ١/ ٣٣.\n(^٥) انظر: \"التفريع\" ١/ ٢١٢، \"الاستذكار\" ٨/ ١١ (١٠٣٣٣ - ١٠٣٣٤)، \"عقد الجواهر الثمينة\" ١/ ٥٠. قال ابن عبد البر: يريد أن يكون المصحف في وعاء قد جمع أشياء منها المصحف فلم يقصد حامل ذلك الوعاء إلى حمل المصحف خاصة، وأما إذا كان المصحف وحده في أي شيء كان وقصد إليه حامله وهو غير طاهر لم يجز.","vol":"5","page":28},{"text":"قال: وهذِه تفاريق لا دليل على صحتها. هذا آخر كلامه (^١)\nوفيه نظر، فقد صح فيها حديث عمرو بن حزم السالف صححه ابن حبان، والحاكم (^٢).\n_________\n(^١) \"المحلى ١/ ٨٣ - ٨٤.\n(^٢) ابن حبان ١٤/ ٥٠١ - ٥١٥ (٦٥٥٩)، والحاكم ١/ ٣٩٥ - ٣٩٧، وهو جزء من حديث روياه مطولًا. ورواه أيضًا الدارمي ٣/ ١٤٥٥ (٢٣١٢)، والطبراني في \"الأحاديث الطوال\" (٥٦)، والدارقطني ١/ ١٢٢، و٢/ ٢٨٥، واللالكائي في \"اعتقاد أهل السنة\" (٥٧١ - ٥٧٢)، والبيهقي في \"سننه\" ١/ ٨٧ - ٨٨، و١/ ٣٠٩، و٤/ ٨٩ - ٩٠، وفي \"الشعب\" ٢/ ٣٨٠ (٢١١١)، وابن عبد البر في \"التمهيد\" ١٧/ ٣٩٧، وابن عساكر في \"تاريخ دمشق\" ٢٢/ ٣٠٥ - ٣٠٨، و٤٥/ ٤٨١ - ٤٨٣، وابن الجوزي في \"التحقيق\" ١/ ١٦٥ (١٦٠)، والمزي في \"تهذيب الكمال\" ١١/ ٤١٩ - ٤٢٢ جميعًا من طريق يحيى بن حمزة، عن سليمان بن داود، عن الزهري، عن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه عن جده، مرفوعًا به.\nواختلف في ام سليمان هذا، هل هو ابن داود أم غيره؟\nقال الدارمي: أحسبه كاتبًا من كتاب عمر بن عبد العزيز، وقال ابن أبي حاتم: سألت أبي، قلت له: من سليمان هذا؟ قال أبي: من الناس من يقول: سليمان بن أرقم، وقد كان قدم يحيى بن حمزة العراق، فيرون أن الأرقم لقب، وأن الاسم داود، ومنهم من يقول: سليمان بن داود الدمشقي، شيخ ليحيى بن حمزة، لا بأس به، فلا أدري أيهما هو، وما أظن أنه هذا الدمشقي، ويقال: إنهم أصابوا هذا الحديث بالعراق من حديث سليمان بن أرقم. اهـ. \"العلل\" ١/ ٢٢٢ (٦٤٤) بتصرف.\nوالحديث رواه النسائي ٨/ ٥٩ عن محمد بن بكار بن بلال، قال: حدثنا يحيى، قال: حدثنا سليمان بن أرقم. قال: حدثني الزهري … به. لكن ليس فيه قوله: \"لا يمس القرآن إلا طاهر\"، ثم قال: وهذا أشبه بالصواب والله أعلم. وسليمان بن أرقم متروك الحديث.\nقلت: فهذا تصريح بأنه سليمان بن أرقم. وأغرب ابن حبان فقال: سليمان بن داود هذا هو الخولاني، من أهل دمشق، ثقة مأمون، وسليمان بن داود اليمامي لا شيء، وجميعًا يرويان عن الزهري. وترجم ابن عدي لسليمان بن داود الخولاني هذا في \"الكامل\" ٤/ ٢٦٨ - ٢٧٠ (٧٤٧). وروى عن ابن معين أنه سئل عن حديث =","vol":"5","page":29},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= سليمان بن داود هذا، فقال: سليمان بن داود ليس يعرف ولا يصح هذا الحديث.\nثم روى عن أبي زرعة الدمشقي قال: عرضت على أبي عبد الله أحمد بن حنبل حديث يحيى بن حمزة الطويل، فقال: هذا رجل من أهل الجزيرة، يقال له: سليمان بن أبي داود ليس بشيء، فحدثت أنه وجد في أصل يحيى بن حمزة، عن سليمان بن أرقم، عن الزهري، ولكن الحكم بن موسى لم يضبط. ثم اعترض ابن عدي على هذا الكلام وأنكره، وقال إنه سليمان بن داود.\nقال أبو داود: رواه يحيى بن حمزة، عن سيلمان بن أرقم، عن الزهري، عن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، عن جده. حدثنا أبو هبيرة. قال: قرأته في أصل يحيى بن حمزة: حدثني سليمان بن أرقم، والذي قال: سليمان بن داود، وهم فيه. اهـ. \"مراسيل أبي داود\" ص ٢١٣ بتصرف. وانظر: \"تهذيب الكمال\" ١١/ ٤١٦ - ٤١٩، \"تحفة الأشراف\" ٨/ ١٤٧.\nوالحديث روي مرسلًا. رواه مالك في \"الموطأ\" ١/ ٩٠ (٢٣٤) عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم. أن في الكتاب الذي كتبه رسول الله - ﷺ - لعمرو بن حزم: \"أن لا يمس القرآن إلا طاهر\".\nومن طريقه أبو داود في \"المراسيل\" (٩٣)، والبغوي في \"معالم التنزيل\" ٨/ ٢٣.\nورواه عبد الرزاق في \"مصنفه\" ١/ ٣٤١ - ٣٤٢ (١٣٢٨) عن معمر، عن عبد الله بن أبي بكر، عن أبيه قال: … الحديث.\nومن طريقه الدارقطني ١/ ١٢١، والبيهقي ١/ ٧٨، وابن عبد البر في \"التمهيد\" ١٧/ ٣٩٦ - ٣٩٧.\nورواه أيضًا عبد الرزاق في \"تفسيره\" ٢/ ٢٢١ (٣١٥٠)، عن معمر، عن عبد الله ومحمد ابني أبي بكر بن حزم، عن أبيهما … الحديث. ومن طريقه الدارقطني ١/ ١٢١ - ١٢٢.\nورواه إسحاق بن راهويه كما في \"المطالب العالية\" ٢/ ٢٨٣ (٨٩)، وأبو داود في \"المراسيل\" (٩٢)، والفاكهي في \"أخبار مكة\" ٥/ ١٠٧ (٢٩١٧) من طريق محمد بن عمارة، عن أبي بكر بن محمد بن عمرو بن حزم، به.\nوالحديث ضعف بعضهم المسند منه، وبعضهم ضعفه جملة، وبعضهم أطلق تصحيحه. قال أبو داود في \"مراسيله\" ص ١٢٢: روي الحديث مسندًا ولا يصح، =","vol":"5","page":30},{"text":"وحديث ابن عمر مرفوعًا: \"لا يمس القرآن إلا طاهر\" رواه الدارقطني بإسناد جيد (^١)، فقالت أخت عمر له: إنك رجس ولا يمسه\n_________\n= وقال النووي في \"المجموع\" ٢/ ٧٨: إسناده ضعيف، رواه مالك في \"الموطأ\" مرسلًا، وأطلق القول بضعفه في \"الخلاصة\" ١/ ٢٠٨ (٥٣٦)، وقال الألباني في \"الإرواء\" ١/ ١٥٨: حديث عمرو بن حزم، هو ضعيف؛ فيه سليمان بن أرقم، وهو ضعيف جدًّا، وقد أخطأ بعض الرواة فسماه سليمان بن داود، وهو الخولاني، وهو ثقة، وبناء عليه توهم بعض العلماء صحته، والصواب فيه أنه من رواية أبي بكر بن محمد بن عمرو بن حزم مرسلًا، وهو ضعيف أيضًا لإرساله.\nوقال ابن عدي ٤/ ٢٦٩: سمعت عبد الله بن محمد بن عبد العزيز يقول: سمعت أحمد بن حنبل سئل عن هذا الحديث: أصحيح هو؟ فقال: أرجو أن يكون صحيحًا. اهـ. بتصرف يسير.\nوأشار ابن عبد البر أيضًا لصحته انظر: \"التمهيد\" ١٧/ ٣٩٦ - ٣٩٧، وانتصر المصنف لصحته في \"البدر المنير\" ٢/ ٥٠٠ - ٥٠١، وكذا في كتابنا هذا قبل قليل، فقال: هو حديث جيد.\n(^١) الدارقطني ١/ ١٢١ من طريق أبي عاصم، ثنا ابن جريج، عن سليمان بن موسى، قال: سمعت سالمًا يحدث عن أبيه. قال: قال النبي - ﷺ -: \"لا يمس القرآن إلا طاهرًا\".\nومن هذا الطريق رواه الطبراني في \"الكبير\" ١٢/ ٣١٣ - ٣١٤ (١٣٢١٧)، و\"الصغير\" ٢/ ٢٧٧ (١١٦٢)، واللالكائي (٥٧٣)، والبيهقي ١/ ٥٨٨، والجورقاني في \"الأباطيل\" ١/ ٣٧١ - ٣٧٢ (٣٦١)، وقال: هذا حديث مشهور، وقال الهيثمي في \"المجمع\" ١/ ٢٧٦: رجاله موثقون، ونقل المصنف في \"البدر\" ٢/ ٥٠٣ عن عبد الحق الإشبيلي قال: صحيح، رجاله ثقات، وقال الحافظ في \"التلخيص\" ١/ ١٣١: إسناده لا بأس به. وأطلق القول بضعف الحديث النووي في \"الخلاصة\" ١/ ٢٠٩ (٥٣٧)، وقال الزيلعي في \"نصب الراية\" ١/ ١٩٨: سليمان بن موسى الأشدق مختلف فيه، فوثقه بعضهم، وقال البخاري: عنده مناكير. وقال النسائي: ليس بالقوي. قلت: قال عنه الحافظ في \"التقريب\" (٢٦١٦): صدوق فقيه في حديثه بعض لين، وخولط قبل موته بقليل. وكلام الألباني في \"الإرواء\" ١/ ١٥٩ - ١٦٠ يشعر بتضعيف الحديث.","vol":"5","page":31},{"text":"إلا المطهرون، وهو مروي في السير وقد أسنده الدارقطني والبيهقي في \"دلائله\" (^١).\nورواه الدارقطني أيضًا من حديث حكيم بن حزام (^٢)، وأمر به سعد بن أبي وقاص كما رواه مالك (^٣). وقاله سلمان أيضًا (^٤).\n_________\n(^١) الدارقطني ١/ ١٢٣، \"دلائل البيهقي\" ٢/ ٢١٩ - ٢٢٠ من طريق إسحاق بن يوسف الأزرق، قال: حدثنا القاسم بن عثمان البصري، عن أنس بن مالك به. وهو عند البيهقي مطولًا. ورواه من هذا الطريق ابن سعد ٣/ ٢٦٧ - ٢٦٩، والحاكم ٤/ ٥٩، والبيهقي في \"سننه\" ١/ ٨٨، وابن عساكر ٤٤/ ٣٤.\nقال الطبراني: القاسم بن عثمان ليس بالقوي، وترجم العقيلي للقاسم ٣/ ٤٨٠ (١٥٣٨). وقال: عن أنس، لا يتابع على حديثه، حدث عنه إسحاق الأزرق أحاديث لا يتابع منها على شيء، وترجم له الذهبي في \"الميزان\" ٤/ ٢٩٥ (٦٨٢٥) وقال: حدث عنه إسحاق الأزرق، بمتن محفوظ، وبقصة إسلام عمر، وهي منكرة جدًّا، وقال الحافظ في \"التلخيص\" ١/ ١٣٢: في إسناده مقال.\n(^٢) الدارقطني ١/ ١٢٢ من طريق مطر الوراق، عن حسان بن بلال عن حكيم بن حزام مرفوعًا: \"لا تمس القرآن إلا وأنت على طهر\" ومن هذا الطريق رواه الطبراني ٣/ ٢٠٥ (٣١٣٥)، والحاكم ٣/ ٤٨٥، واللالكائي (٥٧٤). قال الدارقطني: قال لنا ابن مخلد: سمعت جعفرًا يقول: سمع حسان بن بلال من عائشة، وعمار قيل له: سمع مطر من حسان؟ فقال: نعم. وقال الحاكم: حديث صحيح الإسناد ولم يخرجاه: وقال المصنف في \"البدر\" ٢/ ٤٩٩: عن الدارقطني أنه قال: هذا الحديث رواته كلهم ثقات. وأطلق النووي القول بضعفه في \"الخلاصة\" ١/ ٢٠٩ (٥٣٨)، ورد عليه المصنف في \"البدر\" ٢/ ٥٠٠ - ٥٠١ بما يوجب تصحيح الحديث، والحديث ضعفه الألباني في \"الإرواء\" ١/ ١٥٩.\n(^٣) \"الموطأ\" ص ٥١ عن إسماعيل بن محمد بن سعد بن أبي وقاص، عن مصعب بن سعد بن أبي وقاص أنه قال: كنت أمسك المصحف على سعد بن أبي وقاص فاحتككت. فقال سعد: لعلك مسست ذكرك؟ قال: فقلت: نعم. فقال: قم فتوضأ. فقمت فتوضأت ثم رجعت. وبنحوه رواه ابن أبي شيبة ١/ ١٥٠ (١٧٣١)، والطحاوي في \"شرح المعاني\" ١/ ٧٦، والبيهقي ١/ ٨٨.\n(^٤) رواه ابن أبي شيبة ١/ ٩٨ (١١٠٠)، والدارقطني ١/ ١٢٣ - ١٢٤، والحاكم ١/ ١٨٣ =","vol":"5","page":32},{"text":"وله شاهد من حديث عثمان بن أبي العاص (^١)، ومعاذ (^٢)، وثوبان\n_________\n= و٢/ ٤٧٧، واللالكائي (٥٧٥)، وابن حزم ١/ ٨٣ - ٨٤، والبيهقي ١/ ٨٨ و٩٠ من طرق عن الأعمش، عن إبراهيم النخعي، عن علقمة بن يزيد، به. قال الدارقطني: رواته ثقات، وكلها صحاح، وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه.\n(^١) رواه الطبراني ٩/ ٤٤ (٨٣٣٦) من طريق عن المغيرة بن شعبة قال: قال عثمان بن أبي العاص … الحديث.\nورواه ابن أبي داود في \"المصاحف\" ص ٢١٢ من طريق عن القاسم بن أبي بزة عنه.\nوأورد الهيثمي حديث الطبراني وقال: فيه إسماعيل بن رافع، ضعفه يحيى بن معين والنسائي، وقال البخاري: ثقة مقارب الحديث. \"المجمع\" ١/ ٢٧٧. وأورده المصنف في \"البدر\" ٢/ ٥٠٤ حديث ابن أبي داود. وقال: هو منقطع؛ لأن القاسم لم يدرك عثمان، وضعيف؛ لأن في إسناده إسماعيل بن مسلم المكي، وقد ضعفوه وتركه جماعة.\nوقال الحافظ في \"التلخيص\" ١/ ١٣١: في إسناد ابن أبي داود انقطاع، وفي رواية الطبري من لا يعرف.\n(^٢) أورده السيوطي في \"الدر المنثور\" ٦/ ٢٣٣، والشوكاني في \"فتح القدير\" ٥/ ٢٣١ وعزواه لابن مردويه. ووقفت على حديث آخر رواه ابن عدي في \"الكامل\" ١/ ٥١١، والجورقاني في \"الأباطيل\" ١/ ٣٦٩ (٣٥٨)، وابن الجوزي في \"الموضوعات\" ٢/ ٣٦٢ (٩٣٩) من طريق إسماعيل بن أبي زياد الشامي عن نور، عن خالد بن معدان، عن معاذ قال: قلنا: يا رسول الله، أنمس القرآن على غير وضوء؟ قال: \"نعم، إلا أن نكون على الجنابة\". قال: قلنا: يا رسول الله، فقوله: ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (٧٩)﴾ قال: \"يعني: لا يمس ثوابه إلا المؤمنون\". قال: قلنا فقوله: ﴿فِي كِتَابٍ مَكْنُونٍ (٧٨)﴾ قال: \"مكنون من الشرك ومن الشياطين\". وهذا الحديث ضعيف جدًّا، بل موضوع. قال ابن عدي: إسماعيل بن أبي زياد هذا، عامة ما يرويه لا يتابعه أحد عليه إما إسنادًا وإما متنًا. وقال الجورقاني: حديث موضوع باطل لا أصل له، لم يروه عند نور غير إسماعيل بن أبي زياد وهو متروك الحديث. وقال ابن الجوزي: هذا حديث موضوع على رسول الله - ﷺ - فلا بارك الله فيمن وضعه، فما أقبح هذا الوضع.","vol":"5","page":33},{"text":"فاعتضد وقوي (^١).\nقال ابن حزم: وقد جاءت أحاديث في نهي الجنب ومن ليس على طهر من أن يقرأ القرآن، ولا يصح منها شيء (^٢).\nقلت: قد روي في ذلك أحاديث منها: حديث عبد الله بن رواحة: نهى رسول الله - ﷺ - أن يقرأ أحدنا القرآن وهو جنب (^٣).\nقال ابن عبد البر: رويناه من وجوه صحاح.\nومنها: حديث علي مرفوعًا: \"لا يحجبه عن القرآن إلا الجنابة\" صححه الترمذي وغيره (^٤).\n_________\n(^١) رواه علي بن عبد العزيز في \"منتخبه\" كما في \"بيان الوهم والإيهام\" ٣/ ٤٦٥ (١٢٢٧) عن إسحاق بن إسماعيل، قال: حدثنا مسعدة البصري، عن خصيب بن جحدر، عن النضر بن شفي، عن أبي أسماء الرحبي، عن ثوبان مرفوعًا: \"لا يمس القرآن إلا طاهر … \" الحديث. قال عبد الحق في \"أحكامه\" ٢/ ٣١٥: إسناده ضعيف، وقال ابن القطان ٣/ ٤٦٦: إسناده في غاية الضعف، وقال الحافظ في \"التلخيص\" ١/ ١٣٢: في إسناده خصيب بن جحدر، وهو متروك، وقال في \"الدراية\" ١/ ٨٧: إسناده ضعيف. والحديث في الجملة صححه البعض، قال ابن المنذر: قال إسحاق: لما صح قول النبي - ﷺ -: \"لا يمس القرآن إلا طاهر\". \"الأوسط\" ٢/ ١٠٢، وصححه الألباني -﵀- بمجموع طرق في \"الإرواء\" (١٢٢).\n(^٢) \"المحلى\" ١/ ٧٨.\n(^٣) رواه الدارقطني ١/ ١٢٠ - ١٢١ من طرق عن سلمة بن وهرام، عن عكرمة، عن ابن عباس عنه، وعن عكرمة عنه. قال الدارقطني بعد حديث ابن عباس عنه: إسناده صالح، وغيره لا يذكر: عن ابن عباس.\nوقال البيهقي في \"خلافياته\" ٢/ ٣٨: وروى عن إسماعيل بن عياش عن زمعة كذلك موصولًا وليس بالقوي. وقال عبد الحق في \"أحكامه\" ١/ ٢٠٥: لا يروى من وجه صحيح؛ لأنه منقطع وضعيف، وأقره ابن القطان في \"بيانه\" ٣/ ١٠.\n(^٤) الترمذي (١٤٦) من طريق عبد الله بن سلمة، عن علي، به.\nوكذا رواه أبو داود (٢٢٩)، والنسائي ١/ ١٤٤، وابن ماجه (٥٩٤)، وأحمد ١/ ٨٤ و١٠٧ و١٢٤، وابن الجارود (٩٤)، وأبو يعلى ١/ ٢٤٧ (٢٨٧) و١/ ٣٢٦ - =","vol":"5","page":34},{"text":"ومنها: حديث عائشة مرفوعًا: \"لا يقرأ الجنب والحائض شيئًا من القرآن\". رواه الحاكم في \"تاريخ نيسابور\".\nومنها: حديث ابن عمر مرفوعًا مثله، رواه الدارقطني والبيهقي، ولم ينفرد به إسماعيل بن عياش بل توبع (^١).\n_________\n= ٣٢٧ (٤٠٦ - ٤٠٧)، وابن خزيمة ١/ ١٠٤ (٢٠٨)، وابن حبان ٣/ ٧٩ - ٨٠ (٧٩٩ - ٨٠٠)، والدارقطني ١/ ١١٩، والحاكم ١/ ١٥٢ و٤/ ١٠٧، والبيهقي في \"سننه\" ١/ ٨٩ - ٩٠، وفي \"المعرفة\" ١/ ٣٢٢ (٧٧٤)، وابن عبد البر في \"الاستذكار\" ٨/ ١٦ (١٠٣٥٠)، والبغوي في \"شرح السنة\" ٢/ ٤١ (٢٧٣) من طرق عن الأعمش وابن أبي ليلى وشعبة ومسعر بن كدام، عن عمرو بن مرة. والحديث اختلف في تصحيحه وتضعيفه.\nقال الترمذي: حديث حسن صحيح: وكذا صححه عبد الحق في \"أحكامه\" ١/ ٢٠٤، وقال الحاكم في الموضع الأول: حديث صحيح الإسناد، والشيخان لم يحتجا بعبد الله بن سلمة، فمدار الحديث عليه، وعبد الله بن سلمة غير مطعون فيه. وقال في الموضع الثاني: صحيح الإسناد ولم يخرجاه.\nوقال المصنف في \"البدر المنير\" ٢/ ٥٥١: حديث جيد، وقال الحافظ في \"الفتح\" ١/ ٤٠٨: ضعف بعضهم بعض رواته، والحق أنه من قبيل الحسن، يصلح للحجة، وأشار الشيخ أحمد شاكر في \"تعليقه على الترمذي\" ١/ ٢٧٤ - ٢٧٥ إلى تصحيح الحديث.\nوأما من ضعف الحديث، فقال الخطابي: كان أحمد بن حنبل يوهن حديث علي هذا، ويضعف أمر عبد الله بن سلمة. اهـ. \"معالم السنن\" ١/ ٦٦. وقال البيهقي في \"المعرفة\" ١/ ٣٢٣: قال الشافعي: لم يكن أهل الحديث يثبتون هذا الحديث.\nثم قال: وإنما توقف الشافعي في ثبوت هذا الحديث؛ لأن مداره على عبد الله بن سلمة الكوفي، وكان قد كبر، وأنكر من حديثه وعقله بعض النكرة. وإنما روى هذا الحديث بعدما كبر، قاله شعبة. اهـ. والحديث ضعفه أيضًا الألباني في \"ضعيف أبي داود\" (٣١) وله فيه تفصيل رائع ورد على من صححه فليراجع لزامًا.\n(^١) الدارقطني ١/ ١١٧، البيهقي ١/ ٨٩.\nورواه أيضًا الترمذي (١٣١)، وابن ماجه (٥٩٥)، وعبد الله بن أحمد في \"العلل\" =","vol":"5","page":35},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٣/ ٣٨١، والعقيلي في \"الضعفاء\" ١/ ٩٠، وابن عدي في \"الكامل\" ١/ ٤٨٣ و٥/ ١١٢، والبيهقي أيضًا في \"المعرفة\" ١/ ٣٢٥ (٧٨٦)، وفي \"الشعب\" ٢/ ٣٧٩ - ٣٨٠ (٢١١٠)، والخطيب في \"تاريخ بغداد\" ٢/ ١٤٥، وابن الجوزي في \"التحقيق\" ١/ ١٦٦ (١٦١)، وابن دقيق العيد في \"الإمام\" ٣/ ٦٩، وشيخ الإسلام كما في \"مجموع الفتاوى\" ١٨/ ١٠٩ - ١١٠، والذهبي في \"السير\" ٦/ ١١٧ - ١١٨ و٨/ ٣٢٢، وفي \"تذكرة الحفاظ\" ٤/ ١٤٩٥ من طرق عن إسماعيل بن عياش، عن موسى بن عقبة، عن نافع، عن ابن عمر به.\nوزاد بعضهم عبيد الله بن عمر مع موسى بن عقبة في روايته عن نافع، قال ابن عدي ١/ ٤٨٤: ليس لهذا الحديث أصل من حديث عبيد الله ا. هـ.\nوالحديث مداره على إسماعيل بن عياش، وإنما أتى الحديث من قبله، قال عبد الله بن أحمد: سألت أبي عن هذا الحديث، فقال أبي: هذا باطل أنكره على إسماعيل بن عياش، يعني: أنه وهم من إسماعيل بن عياش. وقال الترمذي: حديث ابن عمر لا نعرفه إلا من حديث إسماعيل بن عياش، عن موسى بن عقبة، عن نافع، عن ابن عمر. ثم قال: وسمعت البخاري يقول: إن إسماعيل بن عياش يروي عن أهل الحجاز وأهل العراق أحاديث مناكيره كأنه ضعف روايته عنهم فيما ينفرد به، وقال: إنما حديث إسماعيل بن عياش عن أهل الشام. اهـ.\nوقال ابن عدي ١/ ٤٨٣: هذا الحديث بهذا الإسناد لا يرويه غير ابن عياش!\nوقال عبد الحق في \"أحكامه\" ١/ ٢٠٥: هذا يرويه إسماعيل بن عياش من حديث أهل الحجاز، ولا يؤخذ من حديثه إلا ما كان عن أهل الشام، ذكر ذلك ابن معين وغيره.\nوقال الذهبي ٦/ ١١٨: هذا حديث لين الإسناد من قبل إسماعيل، إذ روايته عن الحجازين مضعفة، وضعفه الحافظ في \"الدراية\" ١/ ٨٠ - ٨٦.\nوقول البخاري الذي نقله الترمذي، أنه تفرد به إسماعيل بن عياش. وهو أيضًا قول البزار كما نقله عنه المصنف في \"البدر المنير\" ٢/ ٥٤٤، وهذا القول فيه نظر، فإن إسماعيل بن عياش قد تابعه على رواية هذا الحديث اثنان.\nالأول: المغيرة بن عبد الرحمن، رواه الدارقطني ١/ ١١٧ من طريق عبد الملك بن مسلمة حدثني المغيرة بن عبد الرحمن، عن موسى بن عقبة به. =","vol":"5","page":36},{"text":"ومنها: حديث جابر مرفوعًا مثله رواه الدارقطني أيضًا (^١).\nوصح عن عمر أنه كان يكره أن يقرأ القرآن وهو جنب، كما قال البيهقي (^٢) وفي لفظ كذلك والحائض (^٣) ورفعه ضعيف.\n_________\n= قال الدارقطني: عبد الملك هذا كان بمصر، وهذا غريب عن مغيرة بن عبد الرحمن وهو ثقة.\nالثاني: أبو معشر، رواه الدارقطني ١/ ١١٨ عن رجل عن أبي معشر، عن موسى بن عقة به.\nوهما أيضًا ضعيفان، كذا قال البيهقي في \"سننه\" وفي \"المعرفة\" وعبد الحق وابن الجوزي وابن دقيق العيد.\nوالحديث في الجملة ضعيف، قال المصنف في \"البدر\" ٢/ ٥٤٣: حديث فيه مقال، وضعفه الألباني في \"الإرواء\" (١٩٢).\nفائدة: للمصنف -﵀- \"تخريج أحاديث المهذب\"، كذا ذكره في تخريج الحديث السابق في \"البدر المنير\" وذكر أنه قد روى فيه حديث ابن عمر هذا بسنده، يسر الله العثور على هذا الكتاب وطبعه.\n(^١) الدارقطني ٢/ ٨٧، ورواه أيضًا ابن عدي ٧/ ٣٥٧، وأبو نعيم في \"الحلية\" ٤/ ٢٢.\nوهو حديث ضعيف أيضًا، قال: عبد الحق ١/ ٢٠٦: هذا يرويه محمد بن الفضل بن عطية وهو متروك عند الجميع، وصف بالكذب. وقال المصنف في \"البدر\" ٢/ ٥٥٠: محمد هذا متروك ونسب إلى الوضع. ووالده ثقة. وقال الحافظ في \"الدراية\" ١/ ٨٦: فيه محمد بن الفضل وهو ضعيف.\nووراه الدارقطني ١/ ١٢١ عن جابر موقوفًا. وفيه يحيى بن أنيسة، قال الدارقطني: ضعيف، وقال البيهقي ١/ ٨٩: هذا الأثر ليس بالقوي. والحديث ضعفه مرفوعًا وموقوفًا الحافظ في \"التلخيص\" ١/ ١٣٨، والألباني في \"الإرواء\" (١٩٢).\n(^٢) رواه البيهقي في \"الخلافيات\" ٢/ ٣٨ (٣٢٥).\n(^٣) رواه البيهقي ١/ ٨٩، وفي \"الخلافيات\" ٢/ ٣٩ (٣٢٦) من طريق عن الحكم، عن إبراهيم أن عمر كان يكره أن يقرأ الجنب. قال شعبة: وجدت في صحيفتي: والحائض.\nقال البيهقي في \"السنن\" ١/ ٨٩: وهذا مرسل، وقال ابن دقيق العيد في \"الإمام\" ٣/ ٧٦: إبراهيم، عن عمر منقطع.","vol":"5","page":37},{"text":"ومنها: حديث علي مرفوعًا: \"يا على لا تقرأ القرآن وأنت جنب\" رواه الدارقطني (^١).\nوقال ابن مسعود: وكان يُقرئ رجلًا فكف عنه. قال له: مَالَكَ؟ قال: إنك بلت. أي: لست بجنب (^٢).\nوبه قال الشعبي، والأسود، وإبراهيم، وأبو وائل، وروي عن عمر، وعلي، والحسن، وقتادة (^٣).\nوهو قول أكثر العلماء من الصحابة فمن بعدهم كما نقله البغوي في \"شرح السنة\" (^٤).\nوبه قال أبو حنيفة (^٥)، والشافعي (^٦) وأحمد (^٧)، وأجاز مالك للحائض القراءة القليلة استحسانًا لطول مقامها (^٨) وعنه الإباحة مطلقًا (^٩)، وأباحَهُ قوم، وكان ابن عباس لا يرى بالقراءة للجنب بأسًا كما سيأتي عن البخاري (^١٠).\n_________\n(^١) الدارقطني ١/ ١١٨ - ١١٩. قال الزبيدي في \"إتحاف السادة\" ٣/ ٩٧: فيه أبو نعيم النخعي وهو كذاب. ترجمه الحافظ في \"التقريب\" (٤٠٣٢) فقال: صدوق له أغلاط، أفرط ابن معين فكذبه، وقال البخاري: هو في الأصل صدوق. وشيخه أيضًا أبو مالك النخعي ضعيف، قال الحافظ في \"التقريب\" (٨٣٣٧): متروك.\n(^٢) رواه ابن أبي شيبة ١/ ١٩٧ (١٠٨١).\n(^٣) انظر هذِه الآثار في \"المصنف\" ١/ ٩٧ (١٠٨٠، ١٠٨٢، ١٠٨٧).\n(^٤) \"شرح السنة\" ٢/ ٤٣.\n(^٥) \"مختصر اختلاف العلماء\" ١/ ١٧٢، \"البناية\" ١/ ٦٤٦ - ٦٤٧.\n(^٦) \"الشرح الكبير\" ١/ ٢٩٣، \"المجموع\" ٢/ ١٨٧.\n(^٧) \"المغني\" ١/ ١٩٩ - ٢٠٠.\n(^٨) \"التفريع\" ١/ ٢١٢ - ٢١٣، \"المنتقى\" ١/ ٣٤٥، \"بداية المجتهد\" ١/ ١٠١ - ١٠٢.\n(^٩) \"النوادر والزيادات\" ١/ ١٢٣، \"المنتقى\" ١/ ٣٤٥.\n(^١٠) انظر: \"الأوسط\" لابن المنذر ٢/ ٩٩.","vol":"5","page":38},{"text":"وقال إبراهيم النخعي: لا بأس أن يقرأ الجنب والحائض الآية ونحوها (^١) وأجاز عكرمة للجنب أن يقرأ، وليس له أن يتم سورة كاملة (^٢) ذكره الطبري، وقال الأوزاعي: لا يقرأ إلا آية الركوب وآية النزول (^٣).\nفروع غريبة:\nالمتيمم يمس المصحف خلافًا للأوزاعي (^٤)، وقال أبو يوسف: لا يمسه الكافر. وخالف محمد، فقال: لا بأس به إذا اغتسل (^٥).\nولا بأس بتعليم المعلم الصبيان حرفًا حرفًا للحاجة، كما قال بعض الحنفية. قال: ولا تكره قراءة المُبْدَل من التوراة والإنجيل والزبور، ولا تكره قراءة القنوت في ظاهر الرواية، وكرهها محمد لشبه القرآن؛ لأن أُبيًّا كتبه في مصحفه بثلثين، ولا فرق بين الآية فما دونها في رواية الكرخي، وفي رواية الطحاوي مباح لهما ما دون الآية (^٦)، وهو عن أحمد (^٧).\nونقل ابن حزم عن مالك أن الجنب يقرأ الآيتين ونحوهما، وأن الحائض تقرأ ما شاءت (^٨).\n_________\n(^١) يأتي معلقًا في باب: تقضي الحائض المناسك كلها إلا الطواف بالبيت. ورواه الحافظ بسنده في \"التغليق\" ٢/ ١٧١.\n(^٢) سيأتي معلقًا في الباب السالف، ورواه ابن أبي شيبة ١/ ٩٨ (١٠٩٧)، ورواه الحافظ في \"التغليق\" ٢/ ١٧١.\n(^٣) رواه ابن أبي شيبة ٢/ ٩٧ (١٠٨٩)، والحافظ في \"التغليق\" ٢/ ١٧١.\n(^٤) انظر: \"المجموع\" ٢/ ٨٤، \"المغني\" ١/ ٣٥١.\n(^٥) \"بدائع الصنائع\" ١/ ٣٧.\n(^٦) \"تبيين الحقائق\" ١/ ٥٧.\n(^٧) \"المغني\" ١/ ٢٠٠.\n(^٨) \"المحلى\" ١/ ٧٨.","vol":"5","page":39},{"text":"<span data-type='title' id=toc-417>٤ - باب مَنْ سَمَّى النِّفَاسَ حَيْضًا</span>\n٢٩٨ - حَدَّثَنَا الَمكِّيُّ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرِ، عَنْ أَبِي سَلَمَةَ، أَنَّ زَيْنَبَ ابنةَ أُمِّ سَلَمَةَ حَدَّثَتْهُ، أَنَّ أُمَّ سَلَمَةَ حَدَّثَتْهَا قَالَتْ: بَيْنَا أَنَا مَعَ النَّبِيِّ - ﷺ - مُضْطَجِعَةً فِي خَميصَةٍ إِذْ حِضْتُ، فَانْسَلَلْتُ فَأَخَذْتُ ثِيَابَ حِيضَتِي قَالَ: \"أَنُفِسْتِ؟ \". قُلْتُ: نَعَمْ. فَدَعَانى فَاضْطَجَعْتُ مَعَة في الَخمِيلَةِ. [٣٢٢، ٣٢٣، ١٩٢٩ - مسلم:٢٩٦ - فتح:١/ ٤٠٢]\nحَدَّثنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ ثنَا هِشَامٌ، عَنْ يَحْييَ، عَنْ أَبِي سَلَمَةَ، أَنَّ زينَبَ بنت أُمِّ سَلَمَةَ حَدَّثَتْهُ، أَنَّ أُمَّ سَلَمَةَ حَدَّثَتْهَا قَالَتْ: بَيْنَا أَنَا مَعَ رسول الله - ﷺ - مُضْطَجِعَةً فِي خَمِيصَةٍ إِذْ حِضتُ، فَانْسَلَلْتُ فَأَخَذْتُ ثِيَابَ حِيضَتِي فقَالَ: \"نفسْتِ؟ \". قُلْتُ: نَعَمْ. فَدَعَانِي فَاضْطَجَعْتُ مَعَهُ فِي الخَمِيلَةِ.\nالكلام عليه من أوجه:\nأحدها:\nوجه مطابقة الحديث ما ترجم له، فإن فيه تسمية الحيض نفاسًا لا عكسه لما قال لها - ﷺ -: \"أنفست؟ \" أجابت بنعم، وكانت حائضًا، فقد جعلت النفاس حيضًا، وفي ابن ماجه: فقال: \"أنفست؟ \" قلت: وجدت ما تجد النساء من الحيضة .. الحديث (^١).\nأو أنه نبَّه على إلحاق النفاس بالحيض في منافاة الصلاة ونحوها؛ لأنه لم يجد حديثًا على شرطه في حكم النفاس، فاستنبط من الحديث أن حكمهما واحد، وإن كان في الباب حديث أم سلمة: كانت النفساء تجلس على عهد رسول الله - ﷺ - أربعين يومًا. وثق البخاري بعض\n_________\n(^١) ابن ماجه (٦٣٧).","vol":"5","page":40},{"text":"رجاله كما نقله الترمذي (^١) وقال الحاكم: صحيح الإسناد (^٢).\n_________\n(^١) \"سنن الترمذي\" ١/ ٢٥٦، \"العلل الكبير\" ١/ ١٩٣ - ١٩٤.\n(^٢) \"المستدرك\" ١/ ١٧٥.\nوالحديث رواه أبوداود (٣١١)، والترمذي (١٣٩)، وابن ماجه (٦٤٨)، وأحمد ٦/ ٣٠٠ و٣٠٣ و٣٠٤ و٣٠٩ - ٣١٠، والدارمي ١/ ٦٦٦ (٩٩٥)، وأبو يعلى ١٢/ ٤٥٢ (٧٠٢٣)، وابن حبان في \"المجروحين\" ٢/ ٢٢٤ - ٢٢٥، والدارقطني ١/ ٢٢١ - ٢٢٢، والبيهقي ١/ ٣٤١، والبغوي في \"شرح السنة\" ٢/ ١٣٦ (٣٢٢)، وابن الجوزي في \"التحقيق\" ١/ ٢٦٨ (٣٠٨)، والمزي في \"تهذيب الكمال\" ٣٥/ ٣٠٥ - ٣٠٧ جميعًا من طريق أبي سهيل- كثير بن زياد البرساني عن مسة الأزدية، عن أم سلمة وهذا الحديث أعل بعلتين:\nأحدهما: بالطعن في أبي سهل، قال البيهقي في \"خلافياته\" ٣/ ٤٠٧: كثير بن زياد -أبو سهل- ليس له ذكر في الصحيحين، وكذا ذكره ابن حبان في \"المجروحين\" وقد سبق.\nوجواب ذلك أن أبا سهل هذا وثقه من هو أعلم وأجل ممن ضعفه، فوثقه البخاري وابن معين وأبو حاتم الرازي والنسائي. انظر: \"تهذيب الكمال\" ٢٤/ ١١٢ - ١١٣.\nثانيها: الطعن في مُسَّة، قال ابن حزم في \"المحلى\" ٢/ ٢٠٤: مجهولة، وقال ابن القطان في \"بيانه\" ٣/ ٣٢٩: مسة المذكورة، لا يعرف حالها ولا عينها، فخبرها هذا ضعيف الإسناد ومنكر المتن. اهـ. بتصرف.\nوجواب ذلك، قال المصنف في \"البدر المنير\" ٣/ ١٤١: لا نسلم لابن حزم وابن القطان دعوى جهالة عينها، فإنه قد روى عنها جماعات: كثير بن زياد، والحكم بن عتيبة، وزيد بن علي بن الحسين، والحسن، فهؤلاء أربعة رووا عنها فارتفعت جهالة عينها.\nوأما جهالة حالها، فهي مرتفعة ببناء البخاري على حديثها وتصحيح الحاكم لإسناده، فأقل أحواله أن يكون حسنًا. قلت: وقد أطلق القول بصحة الحديث أيضًا غير واحد. فحسنه عبد الحق في \"أحكام\" ١/ ٢١٨، وكذا حسنه النووي في \"المجموع\" ٢/ ٥٤١، وقال في \"الخلاصة\" ١/ ٢٤١: أما قول جماعة من مصنفي الفقهاء إنه حديث ضعيف فمردود عليهم.\nوقال المصنف في \"البدر\" ٣/ ١٣٧: حديث جيد، وقال في \"خلاصة البدر\" ١/ ٣ =","vol":"5","page":41},{"text":"وظن المهلب ومن معه أنه يلزم من تسمية الحيض نفاسًا تسمية النفاس حيضًا، وليس كذلك؛ لجواز أن يكون بينهما عموم كالإنسان والحيوان، وإنما أخذه البخاري من غير هذا، وهو أن الموجب لتسمية الحيض نفاسًا أنه دم، والنفس الدم، فلما اشتركا في المعنى الذي لأجله سمي النفاس نفاسًا، وجب جواز تسمية الحيض نفاسًا، وفهم أنه دم واحد، وهو الحق، فإن الحمل يمنع خروج الدم المعتاد، فإذا وضعت خرج دفعة، وهذا ينبني على أن تسمية النفاس لم يكن لخروج النفس التي هي النسمة، وإنما هو لخروج الدم.\nثانيها:\nهذا الحديث أخرجه البخاري أيضًا في النوم مع الحائض وهي في ثيابها، وممن أخذ ثياب الحيض سوى ثياب الطهر، كما سيمر بك قريبًا (^١)، وأخرجه في الصوم أيضًا (^٢)، وأخرجه مسلم في الطهارة (^٣).\nثالثها:\nالخميصة -بفتح الخاء المعجمة- كساء مربع له علمان، وقيل: من خز ثخين أسود وأحمر له أعلام ثخان، قاله ابن سيده (^٤).\n_________\n= (٢٥٦): صححه ابن السكن، وخالف ابن حزم وابن القطان وضعفاه، والحق صحته.\nوحسنه الألباني في \"الإرواء\" (٢٠١)، وقال في \"صحيح أبي داود\" (٣٣٠): إسناده حسن صحيح، وقال في \"الثمر المستطاب\" ١/ ٤٦: للحديث شواهد كثيرة لا ينزل بها عن مرتبة الحسن لغيره.\n(^١) سيأتي برقم (٣٢٢ - ٣٢٣) كتاب الحيض، باب: النوم مع الحائض وهي في ثيابها وباب: من اتخذ ثياب الحيض سوى ثباب الطهر.\n(^٢) سيأتي برقم (١٩٢٩) باب: القبلة للصائم.\n(^٣) مسلم (٢٩٦) كتاب: الحيض، باب: الاضطجاع مع الحائض في لحاف واحد.\n(^٤) \"المحكم\" ٥/ ٤٣.","vol":"5","page":42},{"text":"وقال الجوهري: كساء أسود مربع، وإن لم يكن معلمًا فليس بخميصة (^١).\nرابعها:\nالخميلة -بالخاء المعجمة- ثوب له خمل من أي لون كان، وقيل: الخميل: الأسود من كل الثياب، ثم قيل: هي القطيفة، وقيل: هي هي، وبه جزم ابن منده.\nوالخمل: هُدْب القطيفة ونحوها مما ينسج وتفضل له فضول، وفي \"الصحاح\": هي الطنفسة (^٢).\nخامسها:\nقولها: (فَانْسَلَلْتُ)، أي: ذهبت في خفية خوفًا من وصول شيء من دمها إليه، أو قذرت نفسها ولم ترتضها لمضاجعته، أو خافت نزول الوحي فانسلت؛ لئلا يشغله حركتها عما هو من الوحي أو غيره.\nسادسها:\nقولها: (فَأخَذْتُ ثِيَابَ حِيضَتِي) بكسر الحاء، أي: التي أحيض فيها، وقوله: (\"أنفست\") أي: حضت، وهو بفتح النون على الأصح كما سلف أول الحيض.\nسابعها:\nفيه جواز النوم مع الحائض والاضطجاع معها وهو إجماع.\n_________\n(^١) \"الصحاح\" ٣/ ١٠٣٨.\n(^٢) \"الصحاح\" ٤/ ١٦٨٩.","vol":"5","page":43},{"text":"<span data-type='title' id=toc-418>٥ - باب مُبَاشَرَةِ الحَائِضِ</span>\n٢٩٩ - حَدَّثَنَا قَبِيصَةُ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأسوَدِ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ، كِلَانَا جُنُبٌ. [انظر: ٢٥٠ - مسلم: ٣١٩ - فتح: ١/ ٤٠٣]\n\n٣٠٠ - وَكَانَ يَأْمُرُنِى فَأتَّزِرُ، فَيُبَاشِرُنِي وَأَنَا حَائِضٌ [٣٠٢، ٢٠٣٠ - مسلم ٢٩٣ - فتح: ١/ ٤٠٣]\n\n٣٠١ - وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفٌ، فَأَغْسِلُهُ وَأَنَا حَائِضٌ. [انظر: ٢٩٥ - مسلم: ٢٩٧ - فتح: ١/ ٤٠٣]\n\n٣٠٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ قَالَ: أَخْبَرَنَا عَليُّ بْن مُسْهِرٍ قَالَ: أَخْبَرَنَا أَبُو إِسْحَاقَ -هُوَ الشَّيْبَانُّي- عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأسوَدِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَتْ إِحْدَانَا إِذَا كَانَتْ حَائِضًا، فَأَرَادَ رَسُولُ اللهِ - ﷺ - أَنْ يُبَاشِرَهَا، أَمَرَهَا أَنْ تَتَّزِرَ فِي فَوْرِ حَيْضَتِهَا، ثُمَّ يُبَاشِرُهَا. قَالَتْ: وَأَيُّكُمْ يَمْلِكُ إِرْبَهُ كَمَا كَانَ النَّبِيُّ - ﷺ - يَمْلِكُ إِرْبَهُ؟ [انظر: ٣٠٠ - مسلم: ٢٩٣ - فتح: ١/ ٤٠٣].\nتَابَعَهُ خَالِدٌ وَجَرِيرٌ، عَنِ الشَّيْبَانِّىِ.\n\n٣٠٣ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدَّثَنَا الشَّيْبَانِيُّ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ شَدَّادٍ قَالَ: سَمِعْتُ مَيْمُونَةَ: كَانَ رَسُولُ اللهِ - ﷺ - إذَا أَرَادَ أَنْ يُبَاشِرَ امْرَأة مِنْ نِسَائِهِ أمَرَهَا، فَاتَّزَرَتْ وَهْيَ حَائِضٌ. وَرَوَاهُ سُفْيَانُ، عَنِ الشَّيْبَانِّي. [مسلم: ٢٩٤ - فتح: ١/ ٤٠٥]\nحَدَّثَنَا قَبِيصَةُ، ثَنَا سُفْيَانُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ، كِلَانَا جُنُبٌ. وَكَانَ يَأْمُرُنِي فَأَتَّزِرُ، فَيُبَاشِرُنِي وَأَنَا حَائِضٌ. وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفٌ، فَأَغْسِلُهُ وَأَنَا حَائِضٌ.","vol":"5","page":44},{"text":"وهذا الحديث أخرجه مسلم (^١) (^٢)، وسلف في باب: هل يدخل الجنب يده في الإناء من حديث القاسم عنها بدون الزيادة الأخيرة (^٣).\nوسفيان: هو الثوري.\nثم قال البخاري: حَدَّثنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ، أنَا عَلِيُّ بْنُ مُسْهِرٍ، أَنَا أَبُو إِسْحَاقَ هُوَ الشَّيْبَانِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَسْوَدِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَتْ إِحْدَانَا إِذَا كَانَتْ حَائِضًا، وأَرَادَ رَسُولُ الله - ﷺ - أَنْ يُبَاشِرَهَا، أَمَرَهَا أَنْ تَتَّزِرَ فِي فَوْرِ حَيْضَتِهَا، ثُمَّ يُبَاشِرُهَا. قَالَتْ: وَأَيُّكُمْ يَمْلِكُ إِرْبَهُ كَمَا كَانَ النَّبِيُّ - ﷺ - يَمْلِكُ إِرْبَهُ؟ تَابَعَهُ (^٤) خَالِدٌ وَجَرِيرٌ، عَنِ الشَّيْبَانِّي.\nأما حديث علي بن مُسْهر فأخرجه مسلم أيضًا (^٥).\nوأما متابعة جرير بن عبد الحميد فأخرجها أبو داود عن عثمان عنه، وأخرجها ابن ماجه (^٦) أيضًا (^٧)، وتابعه أيضًا محمد بن إسحاق أخرجها ابن ماجه (^٨).\nوالشيباني: هو سليمان بن فيروز، كوفي (^٩)، وإسماعيل شيخ\n_________\n(^١) ورد بهامش (س) ما نصه من خط الشيخ: أبو داود والنسائي.\n(^٢) مسلم (٣١٩) كتاب: الحيض، باب: القدر المستحب من الماء في غسل الجنابة …\n(^٣) سلف برقم (٢٦١) كتاب: الغسل.\n(^٤) ورد بهامش (س) ما نصه: من خط الشيخ: يعني: تابع علي بن مسهر.\n(^٥) مسلم (٢٩٣/ ٢) كتاب الحيض باب: مباشرة الحائض فوق الإزار.\n(^٦) ورد بهامش (س) ما نصه من خط الشيخ: لم يخرجها ابن ماجه.\n(^٧) أبو داود (٢٧٣)، وابن ماجه (٦٣٦).\n(^٨) ابن ماجه (٦٣٥).\n(^٩) هو سليمان بن أبي سليمان -واسمه فيروز، ويقال: خاقان، ويقال: عمرو- أبو إسحاق الشيباني الكوفي، مولى بني شيبان، وقيل: مولى عبد الله بن عباس، والصحيح الأول. وثقه ابن معين وأبو حاتم والنسائي. =","vol":"5","page":45},{"text":"البخاري ومسلم خزاز ثقة، مات سنة خمس وعشرين ومائتين (^١).\nثم قال البخاري: حَدَّثنَا أَبُو النُّعْمَانِ ثنَا عَبْدُ الوَاحِدِ ثنَا الشَّيْبَانِيُّ ثَنَا عَبْدُ اللهِ بْنُ شَدَّادٍ سَمِعْتُ مَيْمُونَةَ قالت: كَانَ رَسُولُ اللهِ - ﷺ - أَرَادَ أَنْ يُبَاشِرَ امْرَأَةً مِنْ نِسَائِهِ أَمَرَهَا، فَاتَّزَرَتْ وَهْيَ حَائِضٌ. وَرَوَاهُ سُفْيَانُ، عَنِ الشَّيْبَانِيِّ.\nأما حديث عبد الواحد فأخرجه مسلم (^٢). وتابع ميمونة مولاتها ندبة أو بدية، رواه ابن ماجه (^٣).\nومتابعة سفيان في أبي داود نحوها، فإن لفظه: أنه - ﷺ - صلى وعليه مرط، وعلى بعض أزواجه منه، وهي حائض (^٤).\nإذا عرفت ذلك فالكلام على هذِه الأحاديث في ألفاظها، ثم حكمها.\nفـ (فَوْرِ حَيْضَتِهَا): بالفاء وهو غليانه، وقيل: ابتداء أمره، ويقويه حديث أم حبيبة: كانت إحدانا في فورها أول ما تحيض تشد عليها إزارًا إلى أنصاف فخذيها، ثم تضطجع معه - ﷺ -. أخرجه ابن ماجه بسند جيد (^٥).\n_________\n= انظر ترجمته في \"طبقات ابن سعد\" ٦/ ٣٤٥، \"التاريخ الكبير\" ٤/ ١٦ (١٨٠٨)، \"الجرح والتعديل\" ٤/ ١٣٥ (٥٩٢)، \"تهذيب الكمال\" ١١/ ٤٤٤ (٢٥٢٥).\n(^١) هو إسماعيل بن الخليل الخزاز، أبو عبد الله الكوفي. وثقه أبو حاتم ومحمد بن عبد الله الحضرمي. انظر تمام ترجمته في: \"تهذيب الكمال\" ٣/ ٨٣ (٤٤١).\n(^٢) مسلم (٢٩٤) كتاب: الحيض، باب: مباشرة الحائض فوق الإزار.\n(^٣) لم أجده عند ابن ماجه، وإنما رواه أبو داود (٢٦٧)، والنسائي ١/ ١٥١ - ١٥٢ و١٨٩ - ١٩٠، وأحمد ٦/ ٣٣٢ و٣٣٦.\n(^٤) أبو داود (٣٦٩).\n(^٥) ابن ماجه (٦٣٨). قال البوصيري في \"زوائد ابن ماجه\" (٢١٤): إسناده ضعيف، =","vol":"5","page":46},{"text":"والإرب: الحاجة، قال الخطابي: أكثر الرواة يكسرون الهمز فيه، أي: عضوه، وإنما هو مفتوح الراء، وهو الوطر وحاجة النفس، وقد يكون الإرب: الحاجة أيضًا، والأول أبين (^١) رأيًا، حكاه صاحب \"الواعي\".\nوأما ابن سيده، فقال: الإرب -بكسر الهمزة- جمع إربة، وهي الحاجة (^٢) وكذا قال أبو جعفر النحاس: أخطأ من رواه بكسر الهمز، وإنما هو بفتحها، وقال عبد الغافر في \"مجمع الغرائب\": الأرب والإربة بمعنى الحاجة.\nوأما حكمها فهو صريح في جواز مباشرة الحائض فيما فوق الإزار وهو مذهب مالك وأبي حنيفة والشافعي وجماعات قبلهم، وقال أحمد وإسحاق وداود وبعض الشافعية والحنفية والمالكية: يستمتع بها ما دون الفرج (^٣).\nوهو قول على وابن عباس وأبي طلحة وخلق، وفيه قوة للحديث السالف أول الباب: \"اصنعوا كل شيء إلا النكاح\" لكن أشار الشافعي إلى تضعيفه، وزعم أهل الظاهر أن وطأها فيما دون الفرج حرام خشية الوطء، وعن بعض الشافعية: أن من ضبط نفسه عن الوطء لقوة ورع أو ضعف شهوة جاز له المباشرة، أو غيره فلا.\n_________\n= فيه محمد بن إسحاق وهو مدلس، وقد رواه بالعنعنة فيتوقف فيه. اهـ وحسنه الألباني في \"صحيح ابن ماجه\" فوافق المصنف.\n(^١) \"إصلاح خطأ المحدثين\" ص ٥٥.\n(^٢) \" المحكم\" ١١/ ٢٥٤ مادة: (أرب).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ١٧٣، \"التمهيد\" ٣/ ١٦٩ - ١٧٠، \"المجموع\" ٢/ ٣٩٦ - ٤٠٠، \"المغني\" ١/ ٤١٤ - ٤١٥، \"المحلى\" ٢/ ١٧٦.","vol":"5","page":47},{"text":"فرع:\nالوطء في الحيض حرام بالإجماع (^١)، ونص الشافعي على أنه كبيرة (^٢).\nقال الماوردي: ويكفر مستحله ويندب أن يتصدق بدينار إن وطئ أول الدم، وهو قوته، وبنصفه إن وطئ الحرة، وقيل: يجب (^٣)، وفيه حديث له طرق، صحح الحاكم إسناده (^٤).\nوالجمهور على الأول، وقال أبو حنيفة، ومالك، وأحمد في رواية، وفي قول قديم أنه يجب عتق رقبة؛ لأثرٍ فيه عن عمر، وبه قال الحسن وسعيد، ونقل عن الحسن: يعتق رقبة أو عشرين صاعًا لأربعين مسكينًا، وعن قتادة: إن كان واحدًا فدينار، وإن لم يجد فنصف دينار على الزوج دون الزوجة (^٥).\n_________\n(^١) انظر: \"مراتب الإجماع\" ص ٤٥.\n(^٢) \"الأم\" ١/ ٥٠ - ٥١.\n(^٣) \"الحاوي\" ١/ ٣٨٥ - ٣٨٦.\n(^٤) رواه أبو داود (٢٦٤)، والترمذي (١٣٦)، والنسائي ١/ ١٥٣، وابن ماجه (٦٤٠)، وأحمد ١/ ٢٧٢، والحاكم ١/ ٢٧٢ كلهم عن ابن عباس. وقال أبو داود: هكذا الرواية الصحيحة قال دينار أو نصف دينار وربما لم يرفعه شعبة.\nوقال الحاكم: هذا حديث صحيح، فقد احتجا جميعًا بمقسم بن نجدة، فأما عبد الحميد بن عبد الرحمن، فإنه أبو الحسن عبد الحميد بن عبد الرحمن الجزري: ثقة مأمون. وصححه الألباني في \"صحيح سنن أبي داود\" (٢٥٧).\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ١٧٣ - ١٧٤، \"التمهيد\" ٣/ ١٧٥ - ١٧٦، \"المجموع\" ٣/ ٣٩٩ - ٤٠٠، \"المغني\" ١/ ٤١٦ - ٤١٧.","vol":"5","page":48},{"text":"<span data-type='title' id=toc-419>٦ - باب تَرْكِ الحَائِضِ الصَّوْمَ</span>\n٣٠٤ - حَدَّثَنَا سَعِيدُ بْن أَبِي مَرْيَمَ قَالَ: أَخْبَرَنَا مُحَمَّدُ بن جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدٌ -هُوَ ابن أَسْلَمَ- عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي سَعِيدٍ الخدْرِيِّ قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - فِي أَضْحَى-أَوْ فِطْرٍ- إِلَى الُمصَلَّى، فَمَرَّ عَلَى النِّسَاءِ، فَقَالَ: \"يَا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ، فَإِنِّي أُرِيتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ\". فَقُلْنَ: وَبِمَ يَا رَسُولَ اللهِ؟ قَالَ: \"تُكْثِرْنَ اللَّعْنَ، وَتَكْفُرْنَ العَشِيرَ، مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الحَازِمِ مِنْ إِحْدَاكُنَّ\". فلْنَ: وَمَا نُقْصَانُ دِينِنَا وَعَقْلِنَا يَا رَسُولَ اللهِ؟ قَالَ: \"أليْسَ شَهَادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ؟ \". قُلْنَ: بَلَى. قَالَ: \"فَذَلِكَ مِنْ نُقْصَانِ عَقْلِهَا، أَليْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ؟ \". قُلْنَ: بَلَى. قَالَ: \"فَذَلِكَ مِنْ نُقْصَانِ دِينِهَا\". [١٤٦٢، ١٩٥١، ٢٦٥٨ - مسلم ٨٠ - فتح: ١/ ٤٠٥]\nحَدَّثنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، ثنَا مُحَمَّدُ بْنُ جَعْفَرٍ أَخْبَرَنِي زَيْدٌ -هُوَ ابن أَسْلَمَ- عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي سَعِيدِ الخُدْرِيِّ قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - فِي أَضْحَى -أوْ فِطْرٍ- إِلَى المُصَلَّى، فَمَرَّ عَلَى النِّسَاءِ، فَقَالَ: \"يَا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ، فَإِنَّي أُرِيتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ\". فَقُلْنَ: وَبِمَ يَا رَسُولَ اللهِ؟ قَالَ: \"تُكْثِرْنَ اللَّعْنَ، وَتَكْفُرْنَ العَشِيرَ، مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الحَازِمٍ مِنْ إِحْدَاكُنَّ\". قُلْنَ: وَمَا نُقْصَانُ عَقْلِنَا ودِينِنَا يَا رَسُولَ الله؟ قَالَ: \"أَلَيْسَ شَهَادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ؟ \". قُلْنَ: بَلَى. قَالَ: \"فَذَلِكَ مِنْ نُقْصَانِ عَقْلِهَا، أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ؟ \". قُلْنَ: بَلَى. قَالَ: \"فَذَلِكَ مِنْ نُقْصَانِ دِينِهَا\".","vol":"5","page":49},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في العيدين (^١)، والزكاة (^٢)، والصوم (^٣) مقطَّعًا.\nوأخرجه مسلم في الإيمان (^٤)، ورواه الشافعي، عن إبراهيم بن محمد، عن بن عجلان، عن عياض.\nثانيها:\nعياض هذا عامري تابعي ثقة، مات بمكة. ومحمد بن جعفر: مدني ثقة (^٥).\nثالثها:\nفيه الخروج إلى المصلى، وعليه عمل الناس في معظم الأمصار.\nوأما أهل مكة فلا يصلونها إلا في المسجد من الزمن الأول، وألحق جماعة من أصحابنا مسجد الأقصى به، وأما غيرهم فالأصح عندنا أن\n_________\n(^١) سيأتي برقم (٩٥٦) باب: الخروج إلى المصلى بغير منبر.\n(^٢) سيأتي برقم (١٤٦٢) باب: الزكاة على الأقارب.\n(^٣) سيأتي برقم (١٩٥١) باب: الحائض تترك الصوم والصلاة.\n(^٤) \"صحيح مسلم\" (١٧٩/ ٣٢).\n(^٥) هو عياض بن عبد الله بن سعد بن أبي سرح ابن الحارث بن حبيب القرشي العامري.\nروى عن: جابر بن عبد الله، وعبد الله بن عمر بن الخطاب، وعبد الله بن عمرو بن العاص، وأبي سعيد الخدري، وروى عنه: إسحاق بن عبد الله بن أبي فروة، وإسماعيل بن أمية، وبكير بن عبد الله بن الأشج وغيرهم. روى له الجماعة وثقه ابن معين، والنسائي، وابن حبَّان مات بمكة. انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٢٤٢، \"التاريخ الكبير\" ٧/ ٢١ (٩٤)، \"معرفة الثقات\" ٢/ ١٩٨ (١٤٥٧)، \"تهذيب الكمال\" ٢٢/ ٥٦٧ - ٥٦٩ (٤٦٠٧)، \"الكاشف\" ٢/ ١٠٧ (٤٣٥٨).","vol":"5","page":50},{"text":"المسجد أفضل إلا أن يضيق على الناس، وخروج الشارع للمصلى لضيق مسجده.\nرابعها:\nالمعشر: الجماعة أمرهم واحد، لا واحد له من لفظه، وفي \"التهذيب\" عن أحمد بن يحيى أنه للرجال دون النساء، ثم قال: وعن الليث: المعشر: كل جماعة أمرهم واحد (^١).\nقلت: وهو المناسب للحديث، ونقله النووي عن أهل اللغة والجمع معاشر (^٢).\nخامسها:\nفيه تخصيص النساء بالموعظة والتذكير في مجلس غير مجلس\nالرجال إذا لم يترتب عليه مفسدة، وهو حق على الإمام أن يفعله كما قاله عطاء (^٣)، وهو السنة، وإن أنكره عليه القاضي (^٤).\nسادسها:\nفيه أيضًا حضور النساء في صلاة العيد، وكان هذا في زمنه - ﷺ - سواء المخبأة وغيرها، وأما اليوم فلا تخرج الشابة ذات الهيئة، ولهذا قالت عائشة ﵂: لو رأى رسول الله - ﷺ - ما أحدث النساء بعده لمنعهن المساجد كما منعت نساء بني إسرائيل (^٥).\n_________\n(^١) \"التهذيب\" ٣/ ٢٤٤٧ مادة: عشر.\n(^٢) \"مسلم بشرح النووي\" ٢/ ٦٦.\n(^٣) سيأتي برقم (٩٧٨) كتاب: العيدين، باب: موعظة الإمام النساء يوم العيد، ورواه مسلم (٨٨٥) كتاب: صلاة العيدين.\n(^٤) \"إكمال المعلم\" ٣/ ٢٩٠ - ٢٩١.\n(^٥) سلف برقم (٨٦٩) كتاب: الأذان، باب: انتظار الناس قيام الإمام العالم، ومسلم =","vol":"5","page":51},{"text":"واختلف العلماء من السلف في خروجهن للعيد، فرأى جماعة ذلك حقًّا عليهن، منهم: أبو بكر، وعلي، وابن عمر (^١)، وغيرهم (^٢).\nومنهم من منعهن ذلك، منهم: عروة، والقاسم (^٣)، ويحيى بن سعيد الأنصاري (^٤)، ومالك (^٥)، وأبو يوسف (^٦)، وأجازه أبو حنيفة مرة (^٧)، ومنعهُ أخرى، ومنع بعضهم في الشابة دون غيرها، وهو مذهب مالك (^٨)، وأبي يوسف (^٩).\nقال الطحاوي: كان الأمر بخروجهن أول الإسلام، لتكثير المسلمين في أعين العدو (^١٠).\nسابعها:\nفيه الأمر بالصدقة لأهل المعاصي والمخالفات، فإنها من دوافع عذاب جهنم.\n_________\n= (٤٤٥) كتاب: الصلاة، باب: خروج النساء إلى المساجد إذا لم يترتب عليه فتنة وأنها لا تخرج مطيبة.\n(^١) انظر: \"المصنف\" ٢/ ٣ (٥٧٨٤، ٥٧٨٥، ٥٧٨٦).\n(^٢) وممن روى عنهم ذلك أيضًا ابن عباس، وعائشة، وأم عطية، وإبراهيم. انظر: \"المصنف\" ٢/ ٣ (٥٧٨٣، ٥٧٨٧، ٥٧٩١، ٥٧٩٢).\n(^٣) انظر: \"المصنف\" ٢/ ٤ (٥٧٩٥، ٥٧٩٦).\n(^٤) انظر: \"الأوسط\" ٤/ ٢٦٣.\n(^٥) انظر: \"المدونة\" ١/ ١٥٥، \"مواهب الجليل\" ٢/ ٥٧٨، ٥٧٩.\n(^٦) انظر: \"بدائع الصنائع\" ١/ ٢٧٥، \"الفتاوى التتارخانية\" ٢/ ٩٠.\n(^٧) انظر: \"الإعلام بفوائد عمدة الأحكام\" ٤/ ٢٢٩.\n(^٨) انظر: \"مواهب الجليل\" ٢/ ٥٧٨، ٥٧٩.\n(^٩) انظر: \"بدائع الصنائع\" ١/ ٢٧٥.\n(^١٠) أورده ابن الملقن في \"الإعلام\" ٤/ ٢٢٩.","vol":"5","page":52},{"text":"ثامنها:\nفيه إشارة إلى الإغلاظ في النصح بالعلة التي تبعث على إزالة العيب أو الذنب الذي يتصف بهما الإنسان، والعناية بذكر ما تشتد الحاجة إليه للمخاطبين، وبذل النصيحة لمن يحتاج إليها، والسعي إليه فيها، ولا يخاطب بها واحدًا بعينه، فإن في الشمول تسلية وتسهيلًا.\nتاسعها:\nجواز الشفاعة للمساكين وأن يسأل لهم، وهو حجة على من كره السؤال لغيره.\nعاشرها:\nفيه أن اللعن من المعاصي، فإن داوم عليه صار كبيرة، وفي رواية أخرى في \"الصحيح\": \"تكثرن الشكاة\" (^١).\nالحادي عشر:\nالعشير هنا: الزوج، وقيل: كل مخالط، ومعنى الكفر هنا جحد الإحسان، فإنه قوام عليها فتجحده؛ لضعف عقلها وقلة معرفتها.\nففيه: أن الكفر يطلق على كفر النعمة، وقد سلف في الإيمان.\nالثاني عشر:\n\"أكثر\"، هو بنصب الراء، على أن أريت يتعدى إلى مفعولين، أو على الحال إذا قلنا أن أفعل لا يتعرف بالإضافة، كما صار إليه الفارسي وغيره. وقيل: إنه بدل من الكاف في (أُريتكن) قيل: ولعلهن أكثر قبل الشفاعة، فإن لكل رجل زوجتان (^٢) من الآدميين.\n_________\n(^١) \"مسند أحمد\" ٣/ ٣١٨ من حديث جابر وبلفظه رواه مسلم (٨٨٥) كتاب: صلاة العيدين.\n(^٢) كذا في (س) ولعله أتى بها لغة من يلزم المثنى الألف.","vol":"5","page":53},{"text":"الثالث عشر:\nاللب: العقل، والحازم المحترز في الأمور المستظهر فيها (^١).\nالرابع عشر:\nنبه - ﷺ - بقوله: \"أَلَيْسَ شَهَادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ؟ \" على ما نبه عليه -﷿- في كتابه بقوله: ﴿أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَى﴾ [البقرة: ٢٨٢] أي: إنهن قليلات الضبط، كان كان بعض أفرادهن يخرجن عن ذلك، فإنه نادر قليل كما صح عن رسول الله - ﷺ - أنه قال: \"كمل من الرجال كثير، ولم يكمل من النساء إلا مريم بنت عمران، وآسية بنت مزاحم\" (^٢) وفي رواية أخرى: \"أربع\" (^٣).\nالخامس عشر:\nالعقل: أصله المنع، وهو صفة يميز بها بين من الحسن والقبيح، ومحله عند الأكثرين في القلب، وقيل: في الرأس، وقيل: مشترك، وأغرب بعضهم، فقال: نقص العقل أي: في الدية فإنها على النصف من دية الرجل حكاه ابن التين، وظاهر الحديث يأباه.\nالسادس عشر:\nوصف نقصان دينهن لتركهن الصوم والصلاة، ووجهه ظاهر، فإن\n_________\n(^١) \"النهاية في غريب الحديث\" ١/ ٣٧٩ مادة: حزم.\n(^٢) سيأتي برقم (٣٤١١) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَضَرَبَ اللهُ مَثَلًا لِلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ﴾ إلى قوله: ﴿وَكَانَتْ مِنَ الْقَانِتِينَ﴾ [التحريم: ١١ - ١٢]، ومسلم (٢٤٣٢) كتاب: فضائل الصحابة، باب: فضائل خديجة أم المؤمنين رضي الله تعالى عنها.\n(^٣) \"الأربعين في مناقب أمهات المؤمنين\" لابن عساكر ١/ ٥٧، وعزاه إلى ابن رزين في \"مجموع الصحاح\".","vol":"5","page":54},{"text":"من كثرت عبادته زاد إيمانه ودينه، لكنها مأمورة بالترك فهي معذورة إذن، ولا يلزم من هذا ثوابها (…) (^١) الترك.\nنعم عدم الأهلية بخلاف المسافر والمريض، فإن نيتهما الفعل لولا العذر، وليس نقصان ذلك في حقهن ذمًّا لهن، قال ذلك على معنى التعجب، بأنهن على هذِه الحالة، وهن يفعلن بالحازم ما ذكره، كما نبه عليه القرطبي.\nقال ابن المنذر: أجمع العلماء على إسقاط فرض الصلاة عن الحائض، وعلى عدم وجوب القضاء عليها (^٢) إلا من شذ، وكذا النفساء بخلاف الصوم، فإن عليها قضاءه، ولا يجوز صومها في حال حيضها، وهذا ما ترجم عليه البخاري.\nالسابع عشر:\nفيه: ترك العنت على الرجل إن تغلب محبة أهله عليه؛ لأنه - ﷺ - عذره، فإذا كن يغلبن الحازم فغيره أولى.\n_________\n(^١) كلمة غير واضحة بالأصل ولعلها: (وعليها).\n(^٢) \"الإجماع\" ص ٤٠ (٦٧).","vol":"5","page":55},{"text":"<span data-type='title' id=toc-420>٧ - باب تَقْضِي الحَائِضُ المَنَاسِكَ كُلَّهَا إِلَّا الطَّوَافَ بِالْبَيْتِ</span>\nوَقَالَ إِبْرَاهِيمُ: لَا بَأْسَ أَنْ تَقْرَأَ الآيَةَ [انظر: ٣٢٤] وَلَمْ يَرَ ابن عَبَّاسٍ بِالْقِرَاءَةِ لِلْجُنُبِ بَأْسًا. وَكَانَ النَّبِيُّ - ﷺ - يَذْكُرُ اللهَ عَلَى كُلِّ أَحْيَانِهِ. وَقَالَتْ أُمُّ عَطِيَّةَ: كُنَّا نُؤْمَرُ أَنْ يَخْرُجَ الحُيَّضُ، فَيُكَبِّرْنَ بِتَكْبِيرِهِمْ وَيَدْعُونَ. وَقَالَ ابن عَبَّاسٍ: أَخْبَرَنِي أَبُو سُفْيَانَ، أَنَّ هِرَقْلَ دَعَا بِكِتَاب النَّبِيُّ - ﷺ -، فَقَرَأ، فَإِذَا فِيهِ: \"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ وَ﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ﴾ \". الآيَةَ [آل عمران: ٦٤]. [انظر: ٧] وَقَالَ عَطَاءٌ، عَنْ جَابِرٍ: حَاضَتْ عَائِشَةُ فَنَسَكَتِ المَنَاسِكَ غَيْرَ الطَّوَافِ بِالْبَيْتِ، وَلَا تُصَلِّي [انظر: ١٥٥٧] وَقَالَ الحَكَمُ: إِنِّي لأَذْبَحُ وَأَنَا جُنُبٌ. وَقَالَ اللهُ: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ﴾ [الأنعام: ١٢١]\n\n٣٠٥ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مَعَ النَّبيِّ - ﷺ - لَا نَذْكُرُ إِلَّا الَحجَّ، فَلَمَّا جِئْنَا سَرِفَ طَمِثْتُ، فَدَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَأَنَا أَبْكِي، فَقَالَ: \"مَا يُبْكِيكِ؟ \". قُلْتُ: لَوَدِدْتُ والله أَنِّي لَمْ أَحُجَّ العَامَ. قَالَ: \"لَعَلَّكِ نُفِسْتِ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَإِنَّ ذَلِكَ شَيْءٌ كَتَبَهُ اللهُ عَلَى بَنَاتِ آدَمَ، فَافْعَلِي مَا يَفْعَلُ الحَاجُّ، غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ حَتَّى تَطْهُرِي\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ١/ ٤٠٧]\nحَدَّثَنَا أَبُو نُعَيْمٍ، ثنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مَعَ النَّبيِّ - ﷺ - لَا نَذْكُرُ إِلَّا الحَجَّ، فَلَمَّا جِئْنَا سَرِفَ طَمِثْتُ، فَدَخَلَ عَلَيَّ النَّبِىُّ - ﷺ - وَأَنَا","vol":"5","page":56},{"text":"أَبْكِي، فَقَالَ: \"مَا يُبْكِيكِ؟ \". قُلْتُ: لَوَدِدْتُ والله أَنِّي لَمْ أَحُجَّ العَامَ. قَالَ: \"لَعَلَّكِ نُفِسْتِ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَإِنَّ ذَلِكَ شَيْءٌ كتَبَهُ اللهُ على بَنَاتِ آدَمَ، فَافْعَلِي مَا يَفْعَلُ الحَاجُّ، غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ حَتَّى تَطْهُرِي\".\nالشرح:\nمقصود البخاري -﵀- بما اشتملت عليه جميع هذا المذكور في الترجمة أن هذا الحدث الأكبر وما في معناه من الجنابة لا ينافي كل عبادة، بل صحت معه عبادات بدنية من أذكار وتلاوة وغيرهما، فمناسك الحج من جملة ما لا ينافيه الحدث الأكبر إلا الطواف فقط، وقد سلف -في باب: قراءة الرجل في حجر امرأته وهي حائض- اختلاف العلماء في جواز قراءة القرآن للحائض والجنب واضحًا فراجعه منه.\nقال المهلب: في شهود الحائض المناسك كلها وتكبيرها في العيدين دليل على جواز قراءتها القرآن؛ لأن من السنة ذكر الله في المناسك، وفي كتابه إلى هرقل بآية دليل على ذلك وعلى جواز حمل الحائض والجنب القرآن؛ لأنه لو كان حرامًا لم يكتبه إليهم. وهو يعلم أنهم يمسونه بأيديهم.\nلكن القرآن وإن كان لا يلحقه أذى، ولا تناله نجاسة فالواجب تنزيهه، وترفيعه عن من لم يكن على أكمل أحوال الطهارة؛ لقوله تعالى: ﴿فِي صُحُفٍ مُكَرَّمَةٍ (١٣) مَرْفُوعَةٍ مُطَهَّرَةٍ (١٤)﴾ [عبس: ١٣ - ١٤] وقد سلف الجواب عن ذلك في الباب المشار إليه، وما حكاه البخاري عن إبراهيم -وهو النخعي- لا بأس أن تقرأ الآية، روى عنه ابن أبي شيبة عن وكيع، عن مغيرة عنه قال: تقرأ ما دون الآية، ولا تقرأ آية تامة (^١).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٩٨ (١٠٩٧).","vol":"5","page":57},{"text":"وروي عن أبي خالد الأحمر، عن حجاج، عن عطاء، وعن حماد عنه، وعن سعيد بن جبير: في الحائض والجنب يستفتحون رأس الآية ولا يتمون آخرها (^١).\nقال: وحدثنا وكيع عن شعبة، عن حماد أن سعيد بن المسيب قال: يقرأ الجُنب القرآن. قال: فذكرته لإبراهيم فكرهه (^٢).\nوحدثنا وكيع [عن سفيان] (^٣)، عن منصور، عن إبراهيم، قال: كان يقال: أقرأ القرآن ما لم تكن جنبًا (^٤).\nوحدثنا وكيع، عن شعبة، عن حماد، عن إبراهيم، عن عمر، قال: لا تقرأ الحائض القرآن (^٥).\nوأما أثر ابن عباس فرواه ابن أبي شيبة، عن الثقفي، عن خالد، عن عكرمة، عنه: أنه كان لا يرى بأسًا أن يقرأ الجنب الآية أو الآيتين (^٦).\nوأما حديث: (يَذْكُرُ اللهَ عَلَى كُلِّ أَحْيَانِهِ) فأخرجه مسلم (^٧) من حديث عائشة (^٨).\nقال الطبري في \"تهذيبه\": الصواب أن ما روي عنه - ﷺ - من ذكر الله على كل أحيانه، وأنه كان يقرأ ما لم يكن جنبًا، أن قراءته طاهرًا اختيارًا\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ١/ ٩٧ (١٠٩٠).\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ١/ ٩٨ (١٠٩٤).\n(^٣) سقط من الأصل، والمثبت من \"مصنف ابن أبى شيبة\" ١/ ٩٩ (١١١٥).\n(^٤) رواه ابن أبي شيبة في \"المصنف\"١/ ٩٩ (١١١٥).\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ١/ ٩٨ (١٠٩٨).\n(^٦) \"مصنف ابن أبي شيبة\" ١/ ٩٧ (١٠٨٩) عن عكرمة بنفس الإسناد.\n(^٧) ورد بهامش (س) تعليق نصه: من خط الشيخ: أبو داود والترمذي والنسائي، ورواه الأخير في الجزء التاسع بلفظ: أحواله.\n(^٨) مسلم (٣٧٣) كتاب: الحيض، باب: ذكر الله تعالى في حال الجنابة وغيرها.","vol":"5","page":58},{"text":"منه لأفضل الحالتين، والحالة الأخرى، أراد تعليم الأمة وإن ذلك جائز لهم غير محظور عليهم الذكر وقراءة القرآن.\nوقال غيره: هو أصل في جواز الذكر بالتسبيح والتهليل وشبههما من الأذكار، وكأنه إجماع، إنما الخلاف في القراءة، فيكون الحديث مخصوصًا بما سوى هذِه الأحوال.\nوحديث أم عطية سيأتي مسندًا قريبًا (^١)، وفي الصلاة (^٢)، وحديث أبى سفيان سبق مسندًا (^٣).\nوحديث جابر سيأتي مسندًا في المناسك (^٤) غير قوله: (ولا يصلي)، فإنه يحتمل أن يكون من كلام عطاء، أو من كلام البخاري، وحديث عائشة سلف في أول الحيض واضحًا.\n_________\n(^١) سيأتي برقم (٣٢٤) كتاب: الحيض، باب: شهود الحائض العيدين.\n(^٢) سيأتي برقم (٣٥١) كتاب: الصلاة، باب: وجوب الصلاة في الثياب.\n(^٣) سبق برقم (٧) كتاب: بدء الوحي.\n(^٤) سيأتي برقم (١٦٥١) كتاب: الحج، باب: تقضي الحائض المناسك كُلها.","vol":"5","page":59},{"text":"<span data-type='title' id=toc-421>٨ - باب الاسْتِحَاضَةِ</span>\n٣٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِك، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيه، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: قَالَتْ فَاطِمَة بِنْتُ أَبِي حُبَيْشٍ لِرَسُولِ اللهِ - ﷺ -: يَا رَسُولَ اللهِ، إِنِّي لَا أَطْهُرُ، أفَأَدَعُ الصَّلَاةَ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّمَا ذَلِكِ عِرْقٌ وَلَيْسَ بِالْحَيْضةِ، فَإِذَا أَقْبَلَتِ الحَيْضَةُ فَاتْرُكِي الصَّلَاةَ، فَإِذَا ذَهَبَ قَدْرُهَا فَاغْسِلِي عَنْكِ الدَّمَ وَصلِّي\". [انظر: ٢٢٨ - مسلم: ٣٣٣ - فتح: ١/ ٤٠٩]\nذكر فيه حديث عائشة. وقد سلف في باب: غسل الدم - واضحًا (^١)، ولفظه هنا: \"فَإِذَا ذَهَبَ قَدْرُهَا فَاغْسِلِي عَنْكِ الدَّمَ وَصَلِّي\" وهو بإسكان الدال المهملة، أي: قدر وقتها، وصحَّف من قرأه بالذال المعجمة المفتوحة، وترده الرواية الأخرى الثابتة في \"الصحيح\": \"ولكن دعي الصلاة قدر الأيام التي كنت تحيضين فيها\" (^٢).\n_________\n(^١) سلف برقم (٢٢٨) كتاب: الوضوء.\n(^٢) سيأتي برقم (٣٢٥) باب: إذا حاضت في شهر ثلاث حيض.","vol":"5","page":60},{"text":"<span data-type='title' id=toc-422>٩ - باب غَسْلِ دَمِ المَحِيضِ</span>\n٣٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ بِنْتِ الُمنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أبي بَكْرٍ أَنَّهَا قَالَتْ: سَأَلتِ امْرَأه رَسُولَ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، أَرَأَيْتَ إِحْدَانَا إِذَا أَصَابَ ثَوْبَهَا الدَّمُ مِنَ الَحيْضَةِ، كَيْفَ تَصْنَعُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَصَابَ ثَوْبَ إِحْدَاكُنَّ الدَّمُ مِنَ الحَيْضَةِ، فَلْتَقْرُصْهُ ثُمَّ لِتَنْضَحْهُ بِمَاءٍ، ثُمَّ لِتُصَلِّي فِيهِ\". [انظر: ٢٢٧ - مسلم: ٢٩١ - فتح: ١/ ٤١٠]\n\n٣٠٨ - حَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنِي ابن وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الَحارِثِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ حَدَّثَهُ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَتْ إِحْدَانَا تَحِيضُ، ثُمَّ تَقْتَرِصُ الدَّمَ مِنْ ثَوْبِهَا عِنْدَ طُهْرِهَا فَتَغْسِلُهُ، وَتَنْضَحُ عَلَى سَائِرِهِ، ثُمَّ تُصَلِّي فِيهِ. [فتح: ١/ ٤١٠]\nذكر فيه حديث أسماء. وقد سلف في باب غسل الدم (^١).\nثم ذكر حديثًا آخر فقال: حَدَّثنَا أَصْبَغُ، أنا ابن وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الحَارِثِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ حَدَّثَهُ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَتْ إِحْدَانَا تَحِيضُ، ثُمَّ تَقْتَرِصُ الدَّمَ مِنْ ثَوْبِهَا عِنْدَ طُهْرِهَا فَتَغْسِلُهُ، وَتَنْضَحُ عَلَى سَائِرِهِ، ثُمَّ تُصَلِّي فِيهِ.\nوهذا الحديث انفرد به البخاري عن مسلم، وأخرجه ابن ماجه، عن حرملة بن يحيى، عن ابن وهب (^٢) فساوى فيه البخاري. وقال ابن عساكر في \"أطرافه\": موقوف.\nوأصبغ: هو ابن الفرج المصري الفقيه (^٣)، وابن وهب هو\n_________\n(^١) سلف برقم (٢٢٧) كتاب: الوضوء.\n(^٢) \"سنن ابن ماجه\" (٦٣٠).\n(^٣) سبقت ترجمته في حديث رقم (١٥٥).","vol":"5","page":61},{"text":"الإمام (^١)، وعمرو بن الحارث أحد الأعلام مصري، له غرائب، مات سنة ثمان وأربعين ومائة (^٢).\nوسلف معنى القرص هناك، ونضحت ما لا دم فيه؛ دفعًا للوسوسة، فإنه طهور لما يشك فيه، وأردف الشيخ هذا الحديث بحديث أسماء؛ لأن في حديث أسماء: \"ثم لتنضحه بماء\" فتبين بحديث عائشة أن المراد به الغسل، وكل ذلك دال على أنه ليس على الحائض غسل ثوبها كله، وإنما تغسل ما تحققت نجاسته منه.\n_________\n(^١) سبقت ترجمته في حديث رقم (٧١).\n(^٢) عمرو بن الحارث بن يعقوب بن عبد الله الأنصاري، أبو أمية المصري مدني الأصل. مولى قيس بن عبادة. كان قارئًا فقيهًا مفتيًا، روى عن: إسماعيل بن إبراهيم الأنصاري المصري، وأيوب بن موسى القرشي، وبكر بن سوادة الجذامي، وبكير بن عبد الله الأشج وغيرهم.\nوروى عنه: أسامة بن زيد الليثي، وبكر بن مضر، وبكير الأشج وهو من شيوخه، ورشدين بن سعد، وصالح بن كيسان وهو أكبر منه، وعبد الله بن وهب وهو راويته، وغيرهم كثير، وثقه ابن سعد، وأبو داود، ويحيى بن معين، وأبو زرعة والعجلي والنسائي. مات سنة ثمان وأربعين ومائة.\nانظر: ترجمته في: \"الطبقات الكبرى\" ٧/ ٥١٥، \"طبقات خليفة\" ص ٢٩٦، \"التاريخ الكبير\" ٦/ ٣٢٠ - ٣٢١ (٢٥٢١)، \"معرفة الثقات\" ٢/ ١٧٣ (١٣٧١)، \"تهذيب الكمال\" ٢١/ ٥٧٠ - ٥٧٨ (٤٣٤١).","vol":"5","page":62},{"text":"<span data-type='title' id=toc-423>١٠ - باب الاعْتِكَافِ لِلمُسْتَحَاضَةِ</span>\n٣٠٩ - حَدَّثَنَا إِسْحَاق قَالَ: حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - اعْتَكَفَ مَعَهُ بَعْضُ نِسَائِهِ وَهْيَ مُسْتَحَاضَةٌ تَرى الدَّمَ، فَرُبَّمَا وَضَعَتِ الطَّسْتَ تَحْتَهَا مِنَ الدَّمِ. وَزَعَمَ أَنَّ عَائِشَةَ رَأَتْ مَاءَ العُصْفُرِ، فَقَالَتْ: كَأَنَّ هذا شَيء كَانَتْ فُلَانَةُ تَجِدُهُ. [٣١٠، ٣١١، ٢٠٣٧ - فتح: ١/ ٤١١]\n\n٣١٠ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا يَزِيد بْنُ زُرَيْعٍ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ قَالَتِ: اعْتَكَفَتْ مَعَ رَسُولِ اللهِ - ﷺ - امْرَأَةٌ مِنْ أَزْوَاجِهِ، فَكَانَتْ تَرى الدَّمَ وَالصُّفْرَةَ، وَالطَّسْتُ تَحْتَهَا وَهْيَ تُصَلِّي. [انظر: ٣٠٩ - فتح: ١/ ٤١١]\n\n٣١١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا مُعْتَمِرٌ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ، أَنَّ بَعْضَ أُمَّهَاتِ الُمؤْمِنِينَ اعْتَكَفَتْ وَهْيَ مُسْتَحَاضَةٌ. [انظر: ٣٠٩ - فتح: ١/ ٤١١]\nحَدَّثنَا إِسْحَاقُ، ثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِىَّ - ﷺ - اعْتَكَفَ مَعَهُ بَعْضُ نِسَائِهِ وَهْيَ مُسْتَحَاضَةٌ تَرى الدَّمَ، فَرُبَّمَا وَضَعَتِ الطَّسْتَ تَحْتَهَا مِنَ الدَّمِ. وَزَعَمَ أَنَّ عَائِشَةَ رَأَتْ مَاءَ العُصْفُرِ، فَقَالَتْ: كَأَنَّ هذا شَيءٌ كَانَتْ فُلَانَةُ تَجِدُهُ.\nخالد الأول هو الطحان (^١).\n_________\n(^١) خالد بن عبد الله بن عبد الرحمن بن يزيد الطحان، أبو الهيثم، ويقال: أبو محمد، المزني -مولاهم- الواسطي. يقال: إنه مولى النعمان بن مقرن المزني.\nروى عن: إسماعيل بن حماد بن أبي سليمان، وإسماعيل بن أبي خالد، وأفلح بن حميد المدني، وأبي بشر بيان بن بشر وغيرهم.\nوعنه: إبراهيم بن موسى الرازي، وإسحاق بن شاهين الواسطي، وأبو عمر حفص بن عمر الحوضي، وخلف بن هشام البزَّار وغيرهم.\nوثقه محمد بن سعد وأبو زرعة، وأبو حاتم، والترمذي، والنسائي، وأبو داود، مات سنة اثنتين وثمانين ومائة. =","vol":"5","page":63},{"text":"والثاني هو الحذاء (^١).\nوإسحاق: هو ابن شاهين صدوق، جاوز المائة، روى له مع البخاري النسائي (^٢).\nثم قال البخاري: حَدَّثنَا قُتَيْبَةُ، ثَنَا يَزِيدُ بْنُ زُريعٍ، عَنْ خَالِدِ، عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ قَالَتِ: اعْتَكَفَتْ مَعَ رَسُولِ اللهِ - ﷺ - امْرَأَةٌ مِنْ أَزْوَاجِهِ، فَكَانَتْ تَرى الدَّمَ وَالصُّفْرَةَ، وَالطَّسْتُ تَحْتَهَا وَهْيَ تُصَلَّي.\nوأخرجه في الاعتكاف أيضًا (^٣)، وذكر الدارقطني اختلافًا في إسناده، ووِهم مَن رواه عن عكرمة، عن ابن عباس.\nثم قال البخاري: حَدَّثنَا مُسَدَّدٌ، ثنَا مُعْتَمِرٌ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ، أَنَّ بَعْضَ أُمَّهَاتِ المُؤْمِنِينَ اعْتَكَفَتْ وَهْيَ مُسْتَحَاضَةٌ.\nوخالد هذا: هو الحذاء، وكذا في الإسناد قبله، ومداره عليه، فتارة رواه عنه خالد الطحان، وتارة رواه يزيد بن زريع، وتارة رواه معتمر.\n_________\n= انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣١٣، \"طبقات خليفة\" ص ٣٢٦، \"التاريخ الكبير\" ٣/ ١٦٠ (٥٥٠)، \" أسماء الدارقطني\" (٢٧٦)، \"تاريخ بغداد\" ٨/ ٢٩٥، \"تهذيب الكمال\" ٨/ ٩٩ - ١٠٤ (١٦٢٥).\n(^١) سبقت ترجمته في حديث رقم (٧٥).\n(^٢) إسحاق بن شاهين بن الحارث الواسطي، أبو بشر بن أبي عمران. روى عن: بشر بن مبشر، وحسَّان بن إبراهيم الكرماني، والحكم بن ظهير، وخالد بن عبد الله الواسطي، وسفيان بن عيينة، وعبد الحكم بن منصور وغيرهم. روى عنه: البخاري، والنسائي، وأحمد بن الخليل القطيعي البِّيعُ، وغيرهم.\nقال النسائي: لا بأس به، وقال الحافظ ابن حجر: صدوق. مات بعد الخمسين وقد جاز المائة.\nانظر ترجمته في \"الثقات\" ٨/ ١١٧، \"تهذيب الكمال\" ٢/ ٤٣٤، ٤٣٥ (٣٥٨)، \"التقريب\" (٣٥٩).\n(^٣) سيأتي برقم (٢٠٣٧) باب: اعتكاف المستحاضة.","vol":"5","page":64},{"text":"وفقه الباب:\nأن حال المستحاضة حال الطاهر، وأنها تعتكف، وأنها تضع الطست لئلا يصيب ثيابها أو المسجد، وأنها لا تترك الاعتكاف كالصلاة، وأن دم الاستحاضة دقيق ليس كدم الحيضة.\nونقل ابن بطال وابن التين الإجماع على أن الحائض لا تدخل المسجد (^١)، ولعله لم ير ما ذكر عن ابن مسلمة أنها تدخله.\nولا ينبغي لها ذلك خشية أن يخرج منها ما ينزه المسجد عنه، ويلحق بالمستحاضة ما في معناها من سلس البول، والمذي، والودي، ومن به جرح يسيل في جواز الاعتكاف.\n_________\n(^١) \"شرح ابن بطال\" ١/ ٤٣٧.","vol":"5","page":65},{"text":"<span data-type='title' id=toc-424>١١ - باب هَلْ تُصَلِّي المَرْأَةُ فِي ثَوْبٍ حَاضَتْ فِيهِ</span>؟\n٣١٢ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنِ ابن أَبِي نَجِيح، عَنْ مُجَاهِدٍ قَالَ: قَالَتْ عَائِشَةُ: مَا كَانَ لإِحْدَانَا إِلَّا ثَوْبٌ وَاحِدٌ تَحِيضُ فِيهِ، فَإِذَا أَصَابَهُ شَيْءٌ مِنْ دَمٍ، قَالَتْ بِرِيقِهَا فَقَصَعَتْهُ بِظُفْرِهَا. [فتح: ١/ ٤١٢]\nحَدَّثنَا أَبُو نُعَيْمٍ، ثَنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنِ ابن أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ قَالَ: قَالَتْ عَائِشَةُ: مَا كَانَ لإِحْدَانَا إِلَّا ثَوْبٌ وَاحِدٌ تَحِيضُ فِيهِ، فَإِذَا أَصَابَهُ شَىْءٌ مِنْ دَمٍ، قَالَتْ بِرِيقِهَا فَقَصَعَتْهُ بِظُفْرِهَا.\nهذا الحديث انفرد به البخاري عن مسلم، وأخرجه أبو داود بلفظ: بلته بريقها، ثم قصعته بريقها (^١).\nواختلف على ابن نافع هذا فرواه أبو نعيم وغيره كما ساقه البخاري (^٢)، ورواه أبو داود عن محمد بن كثير، عنه، عن الحسن بن مسلم بن يَنَّاق، عن مجاهد به، ورواه الإسماعيلي كذلك، ويحتمل أن يكون سمعه منهما، فإنه حافظ ثقة.\nثم اعلم بعد ذلك أنه اختلف في سماع مجاهد من عائشة، فقال يحيى بن معين، وأبو حاتم، ويحيى بن سعيد القطان، وشعبة، وأحمد، والبرديجي: لم يسمع منها (^٣).\n_________\n(^١) \"سنن أبي داود\" (٣٥٨). وصحح إسناده الألباني في \"صحيح سنن أبي داود\" (٣٩٠).\n(^٢) \"سنن البيهقي\" ١/ ١٤ وسنده: أخبرنا أبو عبد الله الحافظ، أنا أبو أحمد بكر بن محمد بن حمدان الصيرفي بمرو، ثنا محمد بن غالب، ثنا موسى بن مسعود، ثنا إبراهيم بن نافع، عن الحسن بن مسلم بن يناق به.\n(^٣) انظر: \"المراسيل\" (٧٥٢)، \"تهذيب الكمال\" ٢٧/ ٢٣٢ - ٢٣٣، \"سير أعلام النبلاء\" ٤/ ٤٥١، \"جامع التحصيل\" ص ٢٧٣ (٧٣٦).","vol":"5","page":66},{"text":"وسيأتي في كتاب الحج (^١) والمغازي (^٢) من \"الصحيح\" ما يدل على سماعه منها، وفي الصحيحين عن مجاهد عنها عدة أحاديث (^٣) وهو رأي ابن المديني وابن حبان (^٤).\nومصعته بالصاد والعين المهملتين، أي: حركته وفركته بظفرها، وأصل المصع التحريك وقال أبو سليمان: أصله الضرب الشديد، فيكون المعنى المبالغة في حكه، وهو بمعنى رواية أبي داود قصعته، والقصع: الدلك والمعالجة.\nواقتصارها على ذلك يجوز أن يكون لقلته والعفو عنه، ويجوز أن تكون غسلته بعد ذلك، ولم تنص عليه للعلم به عندهم، وقد نصت عليه في الحديث السالف في قولها: (فَتَغْسِلُهُ، وَتَنْضَحُ على سَائِرِهِ، ثُمَّ تُصَلِّي فِيهِ).\nوقولها: (مَا كَانَ لإِحْدَانَا إِلَّا ثَوْبٌ وَاحِدٌ تَحِيضُ فِيهِ) لا يعارضه الحديث السالف من حديث أم سلمة. (فأخذت ثياب حيضتي). إذ يجوز أن يكون هذا في أول الحال، والآخر بعد فتح الفتوح واتساع الحال.\n_________\n(^١) سيأتي برقم (١٧٧٥، ١٧٧٦)، باب: كم اعتمر النبي - ﷺ -.\n(^٢) سيأتي برقم (٤٢٥٣) باب: غزوة زيد بن حارثة.\n(^٣) ستأتي برقم (١٣٩٣) كتاب: الجنائز، باب: ما ينهى من سب الأموات، و(٦٥١٦) كتاب: الرقاق، باب: سكرات الموت وسلف بعضها. وفي \"صحيح مسلم\" (١٢١١/ ١٣٣) كتاب: الحج، باب: بيان وجوه الإحرام، (١٢٥٥) كتاب: الحج، باب: بيان عدد عمر النبي - ﷺ - وزمانهن.\n(^٤) انظر: \"تهذيب الكمال\" ٢٧/ ٢٣٢ - ٢٣٣، \"سير أعلام النبلاء\" ٤/ ٤٥١.","vol":"5","page":67},{"text":"واعلم أن البخاري لم يذكر في الحديث أنها كانت تصلي فيه ليطابق ما ترجم له، والجواب أن من لم يكن لها إلا ثوب واحد تحيض فيه فمن المعلوم أنها تصلي فيه عند الانقطاع وتطهيره أو يكون، أحال البخاري على أصل حديثها؛ إذ في حديثها السالف: \"ثم تصلي فيه\".","vol":"5","page":68},{"text":"<span data-type='title' id=toc-425>١٢ - باب الطِّيبِ لِلْمَرْأَةِ عِنْدَ غُسْلِهَا مِنَ المَحِيضِ </span>(^١)\n٣١٣ - حَدَّثَنَا عَبْدِ اللهِ بْن عَبْدِ الوَهَّابِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ حَفْصَةَ -قَالَ أَبُو عَبْدِ اللهِ: أَوْ هِشَامِ بْنِ حَسَّانَ، عَنْ حَفْصَةَ- عَن أُمّ عَطِيَّةَ عَنِ النَّبيِّ - ﷺ - قَالَتْ: كنَّا نُنْهَى أَنْ نُحِدَّ عَلَى مَيِّتِ فَوْقَ ثَلَاثٍ، إِلَّا عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا، وَلَا نَكْتَحِلَ وَلَا نَتَطَيَّبَ وَلَا نَلْبَسَ ثَوْبًا مَصْبُوغًا إِلَّا ثَوْبَ عَصْبٍ، وَقَدْ رُخَّصَ لَنَا عِنْدَ الطُّهْرِ إِذَا اغْتَسَلَتْ إِحْدَانَا مِنْ مَحِيضِهَا فِي نُبْذَةٍ مِنْ كُسْتِ أَظْفَارٍ، وَكُنَّا نُنْهَى عَنِ اَتِّبَاعِ الَجنَائِزِ. قَالَ: رَوَاهُ هِشَامُ بْنُ حَسَّانَ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيةَ، عَنِ النَّبِيِّ - ﷺ -. [١٢٧٨، ١٢٧٩، ٥٣٤٠، ٥٣٤١، ٥٣٤٢، ٥٣٤٣ - مسلم: ٩٣٨ - فتح: ١/ ٤١٣]\nحَدَّثنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّاب، ثَنَا حَمَّادُ بْنُ زيدٍ، عَنْ أَيُّوبَ، عَنْ حَفْصَةَ -قَالَ أَبُو عَبْدِ اللهِ: أَوْ هِشَامَ بْنِ حَسَّانَ، عَنْ حَفْصَةَ- عَنْ أُمِّ عَطِيَّةَ عَنِ النَّبِيِّ - ﷺ - قَالَتْ: كُنَّا نُنْهَى أَنْ نُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثٍ، إِلَّا عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا، وَلَا نَكْتَحِلَ وَلَا نَتَطَيَّبَ وَلَا نَلْبَسَ ثَوْبًا مَصْبُوغًا إِلا ثَوْبَ عَصْبٍ، وَقَدْ رُخِّصَ لَنَا عِنْدَ الطُّهْرِ إِذَا اغْتَسَلَتْ إِحْدَانَا مِنْ مَحِيضِهَا فِي نُبْذَةٍ مِنْ كُسْتِ أَظْفَارٍ، وَكُنَّا نُنْهَى عَنِ اتبَاعِ الجَنَائِزِ. قَالَ: رَوَاهُ هِشَامُ بْنُ حَسَّانَ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ، عَنِ النَّبِىِّ - ﷺ -.\nالكلام عليه من وجوه:\nأحدها:\nهدا الحديث أخرجه البخاري هنا مطولًا، وفي الجنائز (^٢)، والطلاق مختصرًا (^٣)، وأخرجه مسلم (^٤)، وأبو داود والنسائي وابن\n_________\n(^١) ورد بهامش (س) تعليق: ثم بلغ في الحادي بعد الستين له مؤلفه سامحه الله.\n(^٢) سيأتي برقم (١٢٧٨) باب: اتباع النساء الجنائز.\n(^٣) سيأتي برقم (٥٣٤٠) باب: الكحل للحادة.\n(^٤) مسلم (٩٣٨) كتاب: الجنائز، باب: نهي النساء عن اتباع الجنائز.","vol":"5","page":69},{"text":"ماجه أيضًا (^١).\nثانيها:\nوقع في بعض النسخ حديث هشام أولًا، وفي بعضها تأخيره كما سقناه، وقال في كتاب الطلاق: وقال الأنصاري: حدثنا هشام به، وقال مسلم: حدثنا حسن بن الربيع، ثنا ابن إدريس، نا هشام عن حفصة به.\nوالفائدة فيه: أن أم عطية أسندته إلى رسول الله - ﷺ - صريحًا، وكذا هو في كتاب أبي داود والنسائي وابن ماجه من حديث هشام مسندًا (^٢).\nوساقه البخاري في الجنائز من حديث ابن سيرين، قال: توفي ابن لأم عطية، فلما كان يوم الثالث دعت بصفرة، فتمسحت به، وقالت: (نهينا أن نحد أكثر من ثلاث إلا لزوج) (^٣).\nثالثها:\nنحد بضم أوله، وكسر ثانيه، وبفتح أوله وضم ثانيه، رباعيًّا وثلاثيًّا يقال: أحدَّت وحدَّت، حدادًا، وإحدادًا، فهي حادٌّ، ومحدٌّ، والثاني أكثر في كلام العرب، والأول كان الأولون من النحويين يؤثرونه.\nقال الفراء في \"مصادره\": وأبى الأصمعي إلا أحدَّت ولم يعرف حدَّت، حكاه في \"المحكم\"، وهو المنع من الزينة، وأصل هذِه الكلمة المنع، ومنه قيل للبواب: حدَّادًا؛ لأنه يمنع الدخول والخروج، وأغرب بعضهم فحكاه بالجيم من جددت الشيء إذا\n_________\n(^١) أبو داود (١١٣٩)، وابن ماجه (١٥٧٧)، والنسائي في \"الكبرى\" ١/ ٥٤٢ - ٥٤٣ (١٧٥٧ - ١٧٥٩).\n(^٢) سبق تخريجه.\n(^٣) سيأتي برقم (١٢٧٩) باب: حد المرأة على غير زوجها.","vol":"5","page":70},{"text":"قطعته، فكأنها قد انقطعت عن الزينة، وعما كانت عليه قبل ذلك (^١).\nرابعها:\nظاهر الحديث، وجوب الإحداد على كل من هي ذات زوج، سواء فيه المدخول بها وغيرها، والصغيرة والكبيرة، والبكر والثيب، والحرة والأمة، وقال أبو حنيفة: لا إحداد على الصغيرة، ولا على الزوجة الأمة (^٢).\nوأجمعوا على أنه لا إحداد على أم الولد والأمة إذا توفي عنها سيدها، ولا على الرجعية (^٣).\nوفي المطلقة ثلاثًا قولان. وقال الحكم، وأبو حنيفة وأصحابه، وأبو ثور، وأبو عبيد: عليها الإحداد (^٤).\nوهو قول ضعيف للشافعي، وقال عطاء، وربيعة، ومالك، والليث، والشافعي، وابن المنذر بالمنع، وحكي عن الحسن البصري أنه لا يجب الإحداد على المطلقة ولا على المتوفي عنها، وهو شاذ (^٥).\nخامسها:\nظاهر الحديث عدم وجوبه على الكتابية المتوفي عنها زوجها المسلم، وهو أحد قولي مالك، وبه قال أبو حنيفة وأبو ثور، والكوفيون، وابن كنانة وابن نافع وأشهب، وقال الشافعي وعامة أصحاب مالك: عليها الإحداد. واختلف عند المالكية في امرأة\n_________\n(^١) انظر: \"لسان العرب\" ٢/ ٧٩٩ - ٨٠٢، \"المحكم\" ٢/ ٣٥٢ - ٣٥٦ مادة حدَّ.\n(^٢) انظر: \"بداية المبتدئ\" ١/ ٨٦.\n(^٣) انظر: \"التمهيد\" ١٧/ ٣٢١.\n(^٤) انظر: \"عون المعبود\" ٦/ ٢٨٦، \"التمهيد\" ١٧/ ٣٢١.\n(^٥) انظر: \"الإشراف على مذاهب أهل العلم\" ١/ ٢٦٩ - ٢٧٠.","vol":"5","page":71},{"text":"المفقود، والتي تتزوج في المرض والنكاح الفاسد (^١).\nسادسها:\nقولها: (فَوْقَ ثَلَاثٍ)، تعني به: الليالي مع أيامها؛ ولذلك أنثت العدد، ويستفاد منه أن المرأة إذا مات حميمها فلها أن تمتنع من الزينة ثلاثة أيام متتابعة، تبدأ بالعدد من الليلة التي تستقبلها إلى آخر ثالثها، فإن مات حميمها في بقية يوم أو ليلة ألقتها وحسبت من الليلة المستقبلة المستأنفة.\nسابعها:\nقولها: (إِلَّا عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا)، أربعة منصوب على الظرف، والعامل فيه تحد، وعشرًا معطوف عليه، وخص بأربعة أشهر وعشر؛ لأن الغالب تبين حركة الحمل في تلك المدة، (وأنث العشر) (^٢)؛ لأنه أراد الأيام بلياليها، كما سلف.\nوهو مذهب العلماء كافة، إلا ما حكي عن يحيى بن أبي كثير والأوزاعي أنه أراد أربعة أشهر وعشر ليالٍ، وأنها تحل في اليوم العاشر. وعند الجمهور: لا تحل حتى تدخل ليلة الحادي عشر، وهذا خرج على الغالب في المعتدات أنها تعتد بالأشهر.\nأما إذا كانت حاملًا فعدتها بالحمل، ويلزمها الإحداد في جميع المدة حتى تضع، سواءً قصرت المدة أم طالت، فإذا وضعت فلا إحداد بعده، وقال بعض العلماء: لا يلزمها الإحداد بعد أربعة أشهر وعشر، وإن لم تضع الحمل.\n_________\n(^١) انظر: \"التمهيد\" ١٧/ ٣١٦ - ٣١٧، \"الإشراف\" لابن المنذر ١/ ٢٦٩ - ٢٧٠.\n(^٢) كذا في (س) وفي متن الحديث مذكرة ولعله وقع وهم في إعرابها.","vol":"5","page":72},{"text":"ثامنها:\nقولها: (وَلَا نَكْتَحِلَ)، فيه دلالة على تحريم الكحل على الحاد (^١) سواء احتاجت إليه أم لا.\nوجاء في \"الموطأ\" وغيره من حديث أم سلمة: \"اجعليه بالليل\nوامسحيه بالنهار\" (^٢) فهو محمول على الحاجة إليه، والأولى تركه؛ لحديث: أن ابنتي اشتكت عينها، أفنكحلها؟ قال: \"لا\" (^٣).\nولعله محمول على ما إذا لم تبلغ الحاجة، وجوزه مالك فيما حكاه الخطابي: تكتحل بغير تطيب (^٤)، وعمم غيره، فإن دعت حاجة إلى استعماله نهارًا أجاز، والمراد بالكحل: الأسود والأصفر، أما الأبيض كالتوتيا ونحوه فلا تحريم فيه عند أصحابنا؛ إذ لا زينة فيه، وحرمه بعضهم على الشعثاء البيضاء حيث تتزين به (^٥).\nتاسعها:\nقولها: (وَلَا نَتَطَيَّبَ)، فيه صراحة بتحريمه عليها، وهو ما حرم عليها في حال الإحرام وسواء ثوبها وبدنها.\nفرع:\nيحرم عليها أكل طعام فيه طيب.\n_________\n(^١) في الأصل: الحادة، وفي هامشه: الصواب الحاد بغير التاء، ومنه صححنا. والله أعلم.\n(^٢) رواه مالك ص ٣٧١ برواية يحيى، والبيهقي ٧/ ٤٤٠.\n(^٣) سيأتي برقم (٥٣٣٦) كتاب: الطلاق، باب: تحد المتوفي عنها زوجها أربعة أشهر وعشرًا، ومسلم (١٤٨٨) كتاب: الطلاق، باب: وجوب الإحداد في عدة الوفاة، وتحريمه في غير ذلك إلا ثلاثة أيام.\n(^٤) \"معالم السنن\" ٣/ ٢٤٨.\n(^٥) انظر: \"الإعلام بفوائد عمدة الأحكام\" ٨/ ٤٠٥.","vol":"5","page":73},{"text":"عاشرها:\nقولها: (وَلَا نَلْبَسَ ثَوْبًا مَصْبُوغًا إِلَّا ثَوْبَ عَصْبٍ) هو بفتح العين وإسكان الصاد المهملتين، وهي برود اليمن يعصب غزله، أي: يجمع ويشد، ثم ينسج، فيأتي موشيًّا؛ لبقاء ما عصب منه أبيض لم يأخذه صبغ، وقيل: هي برود مخططة.\nقال ابن المنذر: أجمع العلماء على أنه لا يجوز للحادة لُبْس الثياب المعصفرة والمصبغة إلا ما صبغ بسواد، فرخص فيه عروة ومالك والشافعي، وكرهه الزهري، وكره عروة العصب، وأجازه الزهري، وأجاز مالك تخليطه، وصحح الشافعية تحريم البرود مطلقًا (^١).\nوهذا الحديث حجة لمن أجازه، نعم أجازوا ما إذا كان الصبغ لا يقصد به الزينة، بل يعمل للمصيبة، واحتمال الوسخ كالأسود والكحلي بل هو أبلغ في الحداد، بل حكى الماوردي وجهًا أنه يلزمها لبسه في الحداد، أعني: السواد، وروي عن عمر أنه أراد أن ينهى عن عصب اليمن، وقال: نبئت أنه يصبغ بالبول، ثم قال: نهينا عن التعمق (^٢).\nالحادي عشر (^٣):\nالنبذة بضم النون: القطعة والشيء اليسير، والكُسْت: بضم الكاف وتاء مثناة فوق في آخره، وروي بالطاء أيضًا، كما حكاه ابن الأثير (^٤).\n_________\n(^١) \"الإجماع\" ص ٨٨ (٤٥٨)، \"الإشراف على مذاهب العلماء\" ٤/ ٢٩٥.\n(^٢) رواه عبد الرزاق في \"المصنف\" ١/ ٣٨٣ (١٤٩٤).\n(^٣) في (س) (الحادي عشرة)، والصحيح (الحادي عشر) بدون التاء؛ لأن الجزأين يوافقان المعدود.\n(^٤) \"النهاية في غريب الحديث والأثر\" ٤/ ١٧٢.","vol":"5","page":74},{"text":"وفي مسلم: (قسط) (^١)، بالقاف والطاء، وحكاها الفضل بن سلمة في \"كتاب الطيب\" ثلاث لغات، قال: وهو من طيب الأعراب، وحكاها ابن الجوزي في \"غريبه\" ومن خطه نقلت؛ لكنه قال بدل: (كست) (كسط) وأعجم السين، وصحح على الطاء، وذكر في باب الكاف أما الكست: القسط الهندي، فتحصل فيه إذن أربع لغات (^٢) وأما [ما] (^٣) رواه البخاري قسط ظفار، فقال ابن بطال وابن التين: كذا وقع فيه، وصوابه: كست ظفار، نسبة إلى ظفار، ساحل من سواحل عدن (^٤).\nوقال القرطبي: ظفار: مدينة باليمن (^٥). وعلى هذا ينبغي أن لا تصرف للتعريب والتأنيث، والذي في مسلم: \"قسط أو أظفار\" (^٦) وهو أحسن فإنهما نوعان، قيل: هو شيء من العطر أسود، والقطعة منه شبيهة بالظفر، وهو بخور رخص فيه للمغتسلة من الحيض لإزالة الرائحة الكريهة تتبع فيه أثر الدم.\nوقال البكري: ظفار بفتح أوله وكسر آخره، مبني على الكسر: مدينة باليمن، وبها قصر المملكة، ويقال: إن الجن بنتها (^٧).\n_________\n(^١) سبق تخريجه.\n(^٢) في هامش (س) أي: أربع كست، وقست، وقسط، وكشط.\n(^٣) زيادة يقتضيها السياق.\n(^٤) \"شرح ابن بطال\" ١/ ٤٣٨. وقد وقع في مطبوعه التصويب لقوله: كست أظفار بالسابق، أما الذي هنا فبالقاف والسين والطاء كما ترى، ولعل مقصد المؤلف تصويب قوله: أظفار، ولكنك كذلك تجدها هنا بدون الهمز!!\n(^٥) \"المفهم\" ٤/ ٢٩٠.\n(^٦) سبق تخريجه.\n(^٧) \"معجم ما استعجم\" ٣/ ٩٠٤ - ٩٠٥.","vol":"5","page":75},{"text":"وعن الصغاني: ظفار في اليمن أربعة مواضع: مدينتان وحصنان، أما المدينتان: فظفار الحقل، كان ينزلها التبابعة، وهي على مرحلتين من صنعاء، وإليها ينسب الجزع. وظفار الساحل قرب مرباط، وإليها نسب القسط يجلب إليها من الهند.\nوالحصنان: أحدهما: في مباني صنعاء، على مرحلتين، ويسمى ظفار الواديين.\nوالثاني: من بلاد همدان، ويسمى ظفار الظاهر.\nوقال ابن سيده: الظفر ضرب من العطر أسود مغلف، من أصله على شكل ظفر الإنسان يوضع في الدخنة، والجمع أظفار وأظافير، وقال صاحب \"العين\": لا واحد له، وظفَّر ثوبه طيبه بالظفر (^١).\nوفي \"الجامع\": الأظفار: شيء من العطر، يشبه الأظفار يتخذ منها مع أخلاط، ولا يفرد واحدها، وإن أفرد فهو إظفارة، وفي كتاب أبي موسى المديني عن الأزهري: واحده ظفر (^٢).\nالثاني عشر:\nقولها (وَكُنَّا نُنْهَى عَنِ اتِّباعِ الجَنَائِزِ) سيأتي الكلام عليه في بابه إن شاء الله. ووجه مناسبة الحديث لما ترجم له ظاهر.\nقال المهلب: أبيح للحائض محدًّا كانت أو غير محد عند غسلها من المحيض أن تدرأ رائحة الدم عن نفسها بالبخور بالقسط ونحوه، لما هي مستقبلة من الصلاة ومجالسة الملائكة؛ لئلا تؤذيهم برائحة الدم.\n_________\n(^١) \"المحكم\" ١١/ ٢٠ مادة: ظفر.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٢٤١ - ٢٢٤٢ مادة: ظفر.","vol":"5","page":76},{"text":"<span data-type='title' id=toc-426>١٣ - باب دَلْكِ المَرْأَةِ نَفْسَهَا إِذَا تَطَهَّرَتْ مِنَ المَحِيضِ، وَكَيْفَ تَغْتَسِلُ، وَتَأْخُد فِرْصَةً مُمَسَّكةً فَتَتَّبِعُ [بِهَا] أَثَرَ الدَّمِ</span>\n٣١٤ - حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا ابن عُيَيْنَةَ، عَنْ مَنْصُورِ ابن صَفِيَّةَ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ، أَنَّ أمْرَأَةً سَأَلتِ النَّبِيَّ - ﷺ - عَنْ غُسْلِهَا مِنَ الَمحِيضِ، فَأَمَرَهَا كَيْفَ تَغْتَسِلُ، قَالَ: \"خُذِي فِرْصَةً مِنْ مِسْكٍ فَتَطَهَّرِي بِهَا\". قَالَتْ: كَيْفَ أَتَطَهَّرُ؟ قَالَ: \"تَطَهَّرِي بِهَا\". قَالَتْ: كَيْفَ؟ قَالَ: \"سُبْحَانَ اللهِ! تَطَهَّرِي\". فَاجْتَبَذْتُهَا إِلَيَّ فَقُلْتُ: تَتَبَّعِي بِهَا أثَرَ الدَّمِ. [٣١٥، ٧٣٥٣ - مسلم: ٣٣٢ - فتح: ١/ ٤١٤]\nحَدَّثنَا يَحْييَ، ثَنَا ابن عُيَيْنَةَ، عَنْ مَنْصُورِ ابن صَفِيَّةَ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ، أَن امْرَأَةَ سَألَتِ النَّبيَّ - ﷺ - عَنْ غُسْلِهَا مِنَ المَحِيضِ، فَأَمَرَهَا كَيْفَ تَغْتَسِلُ، قَالَ: \"خُذِي فِرْصَةً مِنْ مِسْكٍ فَتَطَهَّرِي بِهَا\". قَالَتْ: كَيْفَ أَتَطَهَّرُ؟ قَالَ: \"تَطَهَّرِي بِهَا\". قَالَتْ: كَيْفَ؟ قَالَ: \"سُبْحَانَ اللهِ! تَطَهَّرِي\". فَاجْتَبَذْتُهَا إِلَيَّ فَقُلْتُ: تَتَبَّعِي بِهَا أَثَرَ الدَّمِ.\nالكلام عليه من وجوه:\nأحدها: هذا الحديث أخرجه عقب ذلك وبوب عليه:","vol":"5","page":77},{"text":"<span data-type='title' id=toc-427>١٤ - باب غَسْلِ المَحيضِ</span>\n٣١٥ - حَدَّثَنَا مُسْلِمٌ قَالَ: حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا مَنْصُورٌ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ، أَنَّ امْرَأةً مِنَ الأَنْصَارِ قَالَتْ لِلنَّبِيِّ - ﷺ -: كَيْفَ أَغْتَسِلُ مِنَ الَمحِيضِ؟ قَالَ: \"خُذِي فِرْصَةً مُمَسَّكَةً، فَتَوَضَّئي ثَلًاثا\". ثُمُّ إِنَّ النَّبِيَّ - ﷺ - اسْتَحْيَا فَأَعْرَضَ بِوَجْهِهِ، أَوْ قَالَ: \"تَوَضَّئي بِهَا\". فَأَخَذْتُهَا فَجَذَبْتُهَا فَأَخْبَرْتُهَا بِمَا يُرِيدُ النَّبِيُّ - ﷺ -. [انظر: ٣١٤ - مسلم: ٣٣٢ - فتح:١/ ٤١٦]\nقال: حَدَّثَنَا مُسْلِمٌ، ثنَا وُهَيْبٌ، ثنَا مَنْصُورٌ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ، أَنَّ امْرَأَةَ مِنَ الأَنْصَارِ قَالَتْ لِلنَّبِىِّ - ﷺ -: كَيْفَ أَغْتَسِلُ مِنَ المَحِيضِ؟ قَالَ: \"خُذِي فِرْصَةً مُمَسَّكَةً، فَتَوَضَّئِي ثَلَاثًا\". ثُمَّ إِنَّ النَّبِيَّ - ﷺ - اسْتَحْيَا فَأَعْرَضَ بِوَجْهِهِ، أَوْ قَالَ: \"تَوَضَّئِي بِهَا\". فَأَخَذْتُهَا فَجَذَبْتُهَا فَأَخْبَرْتُهَا بِمَا يُرِيدُ النَّبِىِّ - ﷺ -.\nوأخرجه في كتاب الاعتصام، عن يحيى أيضًا، ومن تراجمه عليه باب: الأحكام التي تعرف بالدلائل، وأخرجه مسلم (^١) أيضًا.\nوتابع منصورًا إبراهيم بن مهاجر في مسلم (^٢)، وتابع ابن عيينة وهيب. كما سلف. وفضيل بن سلمان، وتابع يحيى جماعات منهم الحميدي (^٣). ويحيى هذا هو ابن موسى البلخي السجستاني الثقة، يقال له: خت (^٤) وبخط بعض الحفاظ المتأخرين أنه لقب موسى، وبه\n_________\n(^١) مسلم (٣٣٢) كتاب: الحيض، باب: استحباب استعمال المغتسلة من الحيض فرصة من مسك في موضع الدم، وفوقها في الأصل: (د. س. ق). انظر أبي داود ٣١٥، ٣١٦، والنسائي ١/ ١٣٥ - ١٣٧، ٢٠٧ - ٢٠٨، وابن ماجه (٦٤٢).\n(^٢) مسلم (٣٣٢/ ٦١).\n(^٣) \"مسند الحميدي\" ١/ ٢٤٣ (١٦٧).\n(^٤) بهامش (س): خت بفتح الخاء المعجمة كذا مقتضى كلام الذهبي في \"المشتبه\".","vol":"5","page":78},{"text":"صرح الجياني (^١)، مات بعد الأربعين ومائتين أو قبلها (^٢)، قال الجياني: إذا نسب ابن السكن يحيى هذا، فقال: ابن موسى، ولم ينسب الذي في الاعتصام (^٣)، والبخاري قال هناك: حدثنا يحيى، ثنا ابن عيينة (^٤) كما ذكر هنا قال: وذكر أبو نصر أنه يحيى بن جعفر، يروي عن ابن عيينة، ووقع في شرح بعض شيوخنا حدثنا يحيى -يعني: ابن معاوية بن أعين-، ولا أعلم في البخاري من اسمه كذلك.\nثانيها:\nأغرب ابن حزم فطعن في \"محلاه\"، في رواية: \"فتطهري بها\"، وفي رواية: \"فتوخي بها\" بأن قال: لم تسند هذِه اللفظة إلا من طريق إبراهيم بن مهاجر، وهو ضعيف، ومن طريق منصور ابن صفية وقد ضُعِّف. وليس مما يحتج براويته (^٥)، هذا كلامه، وإبراهيم هذا قد احتج به مسلم، ووثقه أحمد والنسائي وغيرهما، وضعفه ابن معين بحضرة عبد الرحمن بن مهدي، فغضب عبد الرحمن وكره ما قال.\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٦٠.\n(^٢) يحيى بن موسى بن عبد ربه بن سالم الحُداني، أبو زكريا البلخي السختياني المعروف بخت، كوفي الأصل.\nروى عن إبراهيم بن عيينة، وإبراهيم بن موسى الرازي، وأبي ضمرة أنس بن عياض الليثي، وغيرهم، وروى عنه: البخاري، وأبو داود، والترمذي، والنسائي، وإسحاق بن إبراهيم القاضي. وثقه أبو زرعة والنسائي والثقفي، والدارقطني. مات سنة إحدى وأربعين ومائتين.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٣٠٧ (٣١١٤)، \"التاريخ الصغير\" ٢/ ٣٦٢، \"الأنساب\" ٥/ ٤٩، \"اللباب\" ١/ ٤٢٣، \"تهذيب الكمال\" ٣٢/ ٦ - ٩ (٦٩٣٠).\n(^٣) \"تقييد المهمل\" ٣/ ١٠٦٠ - ١٠٦١.\n(^٤) انظر: \"الجمع بين رجال الصحيحين\" لابن القيراني ٢/ ٥٦٧.\n(^٥) \"المحلى\" ١/ ١٠٤.","vol":"5","page":79},{"text":"نعم، قال يحيى بن سعيد: ليس بالقوي ويضعفه أيضًا منصور ابن صفية من أفراده، وقد أخرج الشيخان الحديث من حديثه، ووثقه الناس: أحمد، وابن عيينة، وغيرهما.\nثالثها:\nلما ساق مسلم الحديث بسياقه بزيادة: وسألته عن غسل الجنابة، فذكره، قال: وحدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة، كلاهما عن أبي الأحوص، عن إبراهيم بن مهاجر، عن صفية، وساق الحديث (^١)، وقال: ولم يذكر فيه غسل الجنابة كما قال، وقد ساقه ابن ماجه من حديث شعبة عن إبراهيم (^٢) وفيه غسل الجنابة، وكذا أبو داود (^٣) فاستفده.\nرابعها:\nهذِه السائلة هي أسماء بنت شكل، كذا ثبت في \"صحيح مسلم\" (^٤) والكاف مفتوحة وحكي إسكانها.\nوتبعه على ذلك جماعات منهم: ابن طاهر وأبو موسى في كتابه \"معرفة الصحابة\" وقال الخطيب في \"مبهماته\": إنها أسماء بنت يزيد بن السكن خطيبة النساء، وروى حديثًا كذلك (^٥) وبه جزم ابن الجوزي في \"تلقيحه\" لكنه جزم بالأول في \"مشكل الصحيحين\"، وصوبه بعض الحفاظ المتأخرين؛ لأنه ليس في الأنصار من اسمه شكل، ويجوز\n_________\n(^١) مسلم (٣٣٢) كتاب: الطهارة، باب: صفة غسل المرأة من الحيض.\n(^٢) ابن ماجه (٦٤٢).\n(^٣) أبو داود (٣١٥).\n(^٤) مسلم (٣٣٢/ ٦١).\n(^٥) \"المبهمات\" ص ٢٩.","vol":"5","page":80},{"text":"تعدد الواقعة، ويؤيده تفريق ابن منده بين الترجمتين، وأن ابن سعد والطبراني وغيرهما لم يذكروا هذا الحديث في ترجمة بنت يزيد، ولم ينفرد مسلم في ذلك، فقد أخرجه ابن أبي شيبة في \"مسنده\" وأبو نعيم في \"مستخرجه\" (^١) كما ذكره مسلم سواء.\nخامسها:\nترجم البخاري على هذا الحديث دلك المرأة نفسها، ولم يذكره فيه وكأنه أراد أصل الحديث، إذ في مسلم: ثم تصب على رأسها، فتدلكه دلكًا شديدًا، حتى تبلغ شئون رأسها. أو يكون فهم من قولها: (تتبعي بها أثر الدم): الدلك، وقد قيل، وترجم عليه أيضًا غسل المحيض، ولم يذكر فيه إلا التطيب، وقد ذكره مسلم في حديثه مطولًا كما أشرنا إليه، فكأنه أراد أصل الحديث.\nسادسها:\nالمحيض هنا: الحيض، ويؤخذ منه، أنه لا عار على من سأل عن أمر دينه.\nسابعها:\nالفرصة -مثلثة الفاء كما حكاه ابن سيده، والكسر أشهرها: القطعة من القطن أو الصوف (^٢).\nوفي أبي داود عن أبي الأحوص أنه كان يقول: قرصة -أي: بالقاف- أي: شيئًا يسيرًا مثل القرصة بطرف الإصبعين (^٣).\n_________\n(^١) ١/ ٣٧٨ (٧٤٢).\n(^٢) \"المحكم\" ٨/ ٢٠٦ مادة: (فرص).\n(^٣) سبق تخريجه.","vol":"5","page":81},{"text":"وقال أبو عبيد وابن قتيبة: إنما هو قرضة بالقاف المضمومة والضاد المعجمة (^١)، وتدل عليه الرواية السالفة: (فرصة ممسكة).\nثامنها:\nالمسك -بكسر الميم- يذكر ويؤنث وهو المعروف، (وممسكة) في الرواية الأخرى بتشديد السين، أي: مطيبة بالمسك، وأبعد من خفف السين، وفتحها أو كسرها، أي: من الإمساك.\nوادعى القاضي عياض أن الفتح في المسك رواية الأكثرين (^٢) وهو الجلد، أي: عليه منه شعر، وبه جزم ابن قتيبة، وأن معناه الإمساك؛ لأنه لم يكن للقوم وسع في المال بحيث يستعملون الطيب في مثل هذا.\nوقال الزمخشري: ممسكة، أي: خَلِقًا فإنه أصلح لذلك، ولا يستعمل الجديدة للارتفاق به، وذلك غريب منهما، وكيف يصح أن يقال: خذي قطعة من إمساك، والمسك عند أهل الحجاز كثير.\nولما ذكر الخطابي قول ابن قتيبة أن المسك لم يكن عندهم ممتهنًا، قال: الذي قاله أشبه، فلما ذكر قوله: قطعة قطن أو صوف مطيبة بمسك قال: فيه بُعُد (^٣).\nتاسعها:\n\"سُبْحَانَ اللهِ! \"، هنا المراد بها: التعجب، أي: كيف يخفن مثل هذا الظاهر، وقولها: (تَتَبَّعِي بِهَا أَثَرَ الدَّمِ) يعني: الفرج، وأغرب المحاملي، فقال في \"مقدمته\": كل موضع أصابه الدم من بدنها، ومعنى: \"توضيء بها\": تنظفي بها.\n_________\n(^١) \"غريب الحديث\" لأبي عبيد ١/ ٤٥ - ٤٦.\n(^٢) \"إكمال المعلم\" ٢/ ١٧١.\n(^٣) \"أعلام الحديث\" ١/ ٣٢٢.","vol":"5","page":82},{"text":"عاشرها: في أحكامه:\nفيه: استحباب تطييب فرج المرأة، تأخذ قطعة من صوف ونحوها، وتجعل عليها مسكًا أو نحوه، وتدخله في فرجها بعد الغسل على الصواب، والنفساء مثلها.\nوفيه: استعمال الكنايات فيما يتعلق بالعورات، وقول: سبحان الله عند التعجب، وأن للسائل أن يتفهم السؤال إذا لم يفهم أولًا، وتكرير الجواب، واستعمال الحياء والإعراض بالوجه، وأن السائل إذا لم يتفهم فهمه بعض من في المجلس والعالم يسمع، إن ذلك سماع من العالم يجوز أن يقول فيه: حدثني وأخبرني.\nثم اعلم أن غسل المرأة من الحيض كغسلها من الجنابة سواء، وتزيد على ذلك استعمال الطيب.","vol":"5","page":83},{"text":"<span data-type='title' id=toc-428>١٥ - باب امْتِشَاطِ المَرْأَةِ عِنْدَ غَسْلِهَا مِنَ المَحِيضِ</span>\n٣١٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ، حَدَّثَنَا ابن شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ قَالَتْ: أَهْلَلْتُ مَعَ رَسُولِ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ، فَكُنْتُ مِمَّن تَمَتَّعَ، وَلَمْ يَسُقِ الهَدْيَ. فَزَعَمَتْ أَنَّهَا حَاضَتْ، وَلَمْ تَطْهُرْ حَتَّى دَخَلَتْ لَيْلَةُ عَرَفَةَ، فَقَالَتْ: يَا رَسُولَ اللهِ، هذِه لَيْلَةُ عَرَفَةَ، وإِنَّمَا كنْتُ تَمَتَّعْتُ بِعُمْرةٍ. فَقَالَ لَهَا رسول اللهِ - ﷺ -: \"انْقُضِي رَأْسَكِ، وَامْتَشِطِي، وَأَمْسِكِي عَنْ عُمْرَتِكِ\". فَفَعَلْتُ، فَلَمَّا قَضَيْتُ الَحجَّ أَمَرَ عَبْدَ الرَّحْمَنِ لَيْلَةَ الَحصْبَةِ فَأَعْمَرَنِي مِنَ التَّنْعِيمِ مَكَانَ عُمْرَتِي التِي نَسَكْتُ. [انظر: ٢٩٤ - مسلم:١٢١١ - فتح: ١/ ٤١٧]\nحَدَّثنَا مُوسَى بْنُ إِسْمَاعِيلَ، ثَنَا إِبْرَاهِيمُ، ثَنَا ابن شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ قَالَتْ: أَهْلَلْتُ مَعَ رَسُولِ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاع، فَكُنْتُ مِمَّنْ تَمَتَعَ، وَلَمْ يَسُقِ الهَدْيَ. فَزَعَمَتْ أَنهَا حَاضَتْ، وَلَمْ تَطْهُرْ حَتَّى دَخَلَتْ لَيْلَةُ عَرَفةَ، فَقَالَتْ: يَا رَسُولَ اللهِ، هذِه لَيْلَةُ عَرَفَةَ، وإِنَّمَا كُنْتُ تَمَتَّعْتُ بِعُمْرَة. فَقَالَ لَهَا رَسُولُ اللهِ - ﷺ -: \"انْقُضِي رَأْسَكِ، وَامْتَشِطِي، وَأَمْسِكِي عَنْ عُمْرَتِكِ\". فَفَعَلْتُ، فَلَمَّا قَضَيْتُ الحَجَّ أَمَرَ عَبْدَ الرَّحْمَنِ لَيْلَةَ الحَصْبَةِ فَأَعْمَرَنِي مِنَ التَنْعِيمِ مَكَانَ عُمْرَتِي التِي نَسَكْتُ.\nالكلام عليه من وجوه:\nأحدها:\nاعترض الداودي في \"شرحه\"، فقال: ليس فيما أتى به حجة على ما ترجم له؛ لأن عائشة إنما أمرت أن تمتشط بالإهلال بالحج وهي حينئذ حائض، ليس عند غسلها منه، قلت: لكن إذا شرع في المسنون فالواجب أولى ولعل هذا هو الذي لمحه البخاري.","vol":"5","page":84},{"text":"ثانيها:\nظاهر حديث عائشة هذا أنها أحرمت بعمرة أولًا، وهو صريح حديثها الآتي في الباب بعده، لكن قولها في الحديث السالف:\n(خرجنا مع رسول الله - ﷺ - لا نذكر إلا الحج).\nوقد اختلفت الروايات عن عائشة فيما أحرمت به اختلافًا كثيرًا كما ذكره القاضي عياض، ففي رواية عروة عنها: (فأهللنا بعمرة)، وفي رواية أخرى: (ولم أهل إلا بعمرة)، وفي أخرى: (لا نذكر إلا الحج) وفي أخرى: (لا نرى إلا الحج)، وفي رواية القاسم عنها: (لبينا بالحج)، وله: (مهلين بالحج).\nواختلف العلماء في ذلك، فمنهم من رجح روايات الحج وغلط رواية العمرة، وإليه ذهب إسماعيل القاضي (^١)، ومنهم من جمع لثقة رواتها بأنها أحرمت أولًا بالحج ولم تسق الهدي، فلما أمر الشارع من لم يسق الهدي بفسخ الحج إلى العمرة إن شاء فسخت فيمن فسخ وجعلته عمرة، وأهلت بها، ثم إنها لم تحل منها، حتى حاضت تعذر عليها إتمامها والتحلل منها، فأمرها أن تحرم بالحج، فأحرمت فصارت قارنةً، ووقفت وهي حائض، ثم طهرت يوم النحر فأفاضت.\nوذكر ابن حزم أنه - ﷺ - خيرهم بسرف بين فسخه إلى العمرة أو التمادي عليه، وأنه بمكة أوجب عليهم التحلل فرضًا إلا من معه الهدي (^٢).\n_________\n(^١) \"إكمال المعلم\" ٤/ ٢٣٠ - ٢٣١.\n(^٢) \"المحلى\" ٧/ ١٠٥.","vol":"5","page":85},{"text":"وفي \"الصحيح\" أنها حاضت بسرف أو قريب منها، فلما قدمنا مكة، قال رسول الله - ﷺ - لأصحابه: \"اجعلوها عمرة\" (^١).\nثالثها:\nقولها: (يَا رَسُولَ اللهِ، هذِه لَيْلَةُ عَرَفَة … إلى آخره) ظاهره أنه أمرها برفض عمرتها، وأن تخرج منها قبل إتمامها، وبه قال الكوفيون في المرأة تحيض قبل الطواف وتخشى فوت الحج أنها ترفض العمرة.\nوقال الجمهور: إنها تردف الحج، وتكون قارنة، وبه قال الشافعي ومالك وأبو حنيفة وأبو ثور، وحمله بعض المالكية على أنه - ﷺ - أمرها بالإرداف لا بنقض العمرة (^٢)؛ لأن الحج والعمرة لا يأتي الخروج منهما شرعًا إلا بإتمامها، واعتذروا عن هذِه الألفاظ بتأويلات:\nأحدها: أنها كانت مضطرة إلى ذلك فرخص لها كما رخص لكعب بن عُجْرة في الحلق للأذى.\nثانيها: أنه خاص بها.\nثالثها: أن المراد بالنقض والامتشاط: تسريح الشعر لغسل الإهلال بالحج، ولعلها كانت لبَّدت رأسها، ولا يتأتى إيصال الماء إلى البشرة مع التلبيد إلا بحل الضفر والتسريح.\nوقد اختلف العلماء في نقض المرأة شعرها عند الاغتسال، فأمر به\n_________\n(^١) رواه مسلم (١١/ ١٢) كتاب: الحج، باب: بيان وجوه الإحرام وأنَّهُ يجوز إفراد الحج والتمتع.\n(^٢) انظر: \"الهداية\" ١/ ٣٣، \"عيون المجالس\" ٢/ ٨٩٨ - ٨٩٩، \"البيان\" ٤/ ٣٠٨، \"المغني\" ٥/ ١٠٨ - ١٠٩.","vol":"5","page":86},{"text":"ابن عمرو (^١) والنخعي (^٢)، ووافقهما طاوس في الحيض دون الجنابة، ولا يتبين بينهما فرق، ولم توجبه عليها فيهما عائشة، وأم سلمة (^٣) وابن عمر وجابر (^٤) وبه قال مالك والكوفيون والشافعي وعامة الفقهاء (^٥)، والعبرة بالوصول، فإن لم يصل تنقض.\nرابعها:\nقوله: \"وَأَمْسِكِي عَنْ عُمْرَتِكِ\" أي: عن إتمامها، يؤيده قوله - ﷺ - في الحديث الصحيح: \"يسعك طوافك لحجك وعمرتك\" (^٦).\nخامسها:\nعبد الرحمن: هو أخوها، والحصبة: بفتح الحاء وإسكان الصاد المهملتين، أي: ليلة نزول المحصب، وهو الشعب الذي مخرجه إلى الأبطح بين مكة ومنى، وهو خيف بني كنانة، ربما سمي الأبطح والبطحاء لقربه منه، نزله الشارع بعد النفر من منى؛ لأنه بعث لخروجه، وبعث عائشة مع أخيها عبد الرحمن إلى التنعيم لتعتمر وتكمل أفعال عمرتها وتوافيه به، وطاف هو للوداع ووافاها في الطواف.\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ١/ ٧٣ (٧٩٣).\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ١/ ٧٣ (٧٩٤).\n(^٣) انظر: \"المصنف\" ١/ ٧٣ (٧٩٢، ٧٩٥).\n(^٤) انظر: \"المصنف\" ١/ ٧٤ (٨٠٢، ٨٠٥).\n(^٥) انظر: \"البناية\" ١/ ٢٦٢ - ٢٦٣، \"التمهيد\" ٢٢/ ٩٨ - ٩٩، \"المغني\" ١/ ٢٩٨ - ٢٩٩، \"نيل الأوطار\" ١/ ٣٧٨ - ٣٧٩.\n(^٦) رواه مسلم (١٢١١/ ١٣٢) كتاب: الحج، باب: إحرام النفساء، واستحباب اغتسالها للإحرام، وكذا الحائض.","vol":"5","page":87},{"text":"سادسها:\nقولها: (مَكَانَ عُمْرَتِي التِي نَسَكْتُ) كذا هو في روايتنا، ووقع عند الشيخ أبي الحسن كما نقله ابن التين: شكيت. قال: وإنما وجه الكلام شكوت.\nقلت: والياء لغة، قال: والذي رويناه سكنت من السكون، أي: سكنت عنها، وتركت التمادي عليها، قال: وروي أنها شكت بسرف، وروي بعرفة، وروي بمكة، قال: والمعنى أنها أعادت الكلام وكررته في كل موضع.","vol":"5","page":88},{"text":"<span data-type='title' id=toc-429>١٦ - باب نَقْضِ المَرْأَةِ شَعَرَهَا عِنْدَ غَسْلِ المَحِيضِ</span>\n٣١٧ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَت: خَرَجْنَا مُوَافِينَ لِهِلَالِ ذِي الِحجَّةِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَحَبَّ أَنْ يُهِلَّ بِعُمْرَةٍ فَلْيُهْلِلْ، فَإِنِّي لَوْلَا أَنِّي أَهْدَيْتُ لأَهْلَلْتُ بِعُمْرَةٍ\". فَأَهَلَّ بَعْضُهُمْ بِعُمْرَةٍ، وَأَهَلَّ بَعْضُهُمْ بِحَجٍّ، وَكُنْتُ أَنَا مِمَّنْ أَهَلَّ بِعُمْرَةٍ\". فَأَدْرَكَنِي يَوْمُ عَرَفَةَ وَأَنَا حَائِضٌ، فَشَكَوْتُ إِلَى النَّبِىِّ - ﷺ -، فَقَالَ: \"دَعِي عُمْرَتَكِ، وَانْقُضِي رَأْسَكِ وَامْتَشِطِي، وَأَهِلِّي بِحَجٍّ\". فَفَعَلْتُ، حَتَّى إِذَا كَانَ لَيْلَةُ الَحصْبَةِ أَرْسَلَ مَعِي أَخِي عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ، فَخَرَجْتُ إِلَى التَّنْعِيمِ، فَأَهْلَلْتُ بِعُمْرَةِ مَكَانَ عُمْرَتِي. قَالَ هِشَام: وَلَمْ يَكنْ فِي شَيءٍ مِنْ ذَلِكَ هَدْيٌ وَلَا صَوْمٌ وَلَا صَدَقَةٌ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ١/ ٤١٧]\nحَدَّثنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، ثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مُوَافِينَ لِهِلَالِ ذِي الحِجَّةِ، فَقَالَ رَسُولُ الله - ﷺ -: \"مَنْ أَحَبَّ أَنْ يُهِلَّ بِعُمْرَةٍ فَلْيُهْلِلْ .. \" الحديث\nوقد سلف الكلام عليه في الباب قبله مع الترجمة أيضًا فيه، وأبو أسامة (ع) اسمه: حماد بن أسامة الكوفي الحافظ الحجة الإخباري، عنده ستمائة حديث عن هشام، عاش ثمانين سنة، ومات سنة إحدى ومائتين (^١)، وعبيد (خ) هَبَّاري من أفراد البخاري، مات سنة ثنتين ومائتين.\n_________\n(^١) حمَّاد بن أسامة بن زيد القرشي، أبو أسامة الكوفي، مولى بني هاشم. روى عن: أبي إسحاق إبراهيم بن محمد الفزاري، والأجلح بن عبد الله الكندي، والأحوص بن حكيم الشامي، وإدريس بن يزيد الأودي، وأسامة بن زيد الليثي وغيرهم.\nروى عنه: إبراهيم بن سعيد الجوهري، وأحمد بن إبراهيم الدورقي، وأحمد بن =","vol":"5","page":89},{"text":"وفتح الحاء من ذي الحجة أشهر من كسرها، ومعنى: موافين: مشرفين، يقال: أوفي على كذا، أي: أشرف، ولا يلزم الدخول فيه.\nوقولها: (خَرَجْنَا مُوَافِينَ لِهِلَالِ ذِي الحِجَّةِ) وجاء في رواية أخرى: (لخمس بقين من ذي القعدة وقدم النبي - ﷺ - مكة لأربع أو خمس من ذي الحجة فأقام في طريقه إلى مكة تسعة أيام أو عشرة).\nوقوله: (قَالَ هِشَام: وَلَمْ يَكُنْ فِي شَيءٍ مِنْ ذَلِكَ هَدْيٌ وَلَا صَوْمٌ وَلَا صَدَقَةٌ). ظاهره مشكل، فإنها إن كانت قارنة فعليها هدي للقران عند كافة العلماء إلا داود، وإن كانت متمتعة فكذلك؛ لكنها كانت فاسخة كما سلف، ولم تكن قارنة ولا متمتعة، وإنما أحرمت بالحج، ثم نوت فسخه في عمرة، فلما حاضت ولم يتم لها ذلك رجعت إلى حجها، فلما أكملته اعتمرت عمرة مستبدأة، نبه عليه القاضي (^١).\nلكن يعكر عليه قولها: (وَكُنْتُ مِمَّنْ أَهَل بِعُمْرَةٍ)، وقولها: (ولم أهل إلا بعمرة)، ويجاب: بأن هشامًا لما لم يبلغه شيء من ذلك أخبر بنفيه، ولا يلزم من ذلك نفيه في نفس الأمر، ويحتمل أن يكون لم يأمر به؛ بل نوى أنه يقوم به عنها، بل روى جابر أنه - ﷺ - أهدى عن عائشة بقرة (^٢).\n_________\n= أبي رجاء الهروي، وأحمد بن سنان بن القطان الواسطي. وثقه أحمد بن حنبل ويحيى بن معين، روى له الجماعة.\nمات في ذي القعدة سنة إحدى ومائتين، وهو ابن ثمانين سنة.\nانظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٩٤، \"تاريخ يحيى برواية الدارمي\" (٢٤٢)، \"التاريخ الكبير\" ٣/ ٢٨ (١١٣)، \"معرفة الثقات\" ١/ ٣١٨ (٣٥٢)، \"ذكر أسماء التابعين\" ١/ ١١٠ (٢٢٩)، \"تهذيب الكمال\" ٧/ ٢١٧ - ٢٢٤ (١٤٧١).\n(^١) \"إكمال المعلم\" ٤/ ٢٣١.\n(^٢) رواه مسلم (١٣١٩) كتاب: الحج، باب: الاشتراك في الهدي، وإجزاء البقرة والبدنة كل منهما، عن سبعة.","vol":"5","page":90},{"text":"خاتمة:\nاختلف العلماء في فسخ الحج إلى العمرة، وهو تحويل النية من الإحرام بالحج إلى العمرة؛ فجمهور العلماء على المنع من ذلك (^١)، وذهب ابن عباس إلى جوازه (^٢)، وبه قال أحمد (^٣) وداود (^٤) وكلهم متفقون: أن الشارع أمر أصحابه عام حجَّ بفسخ الحج إلى العمرة.\nوأجاب الجمهور عنه: بأن ذلك كان خاصًّا بهم، وقد روى ربيعة عن الحارث بن بلال، عن أبيه قال: قلت: يا رسول الله، الفسخ لنا خاصة أو لمن بعدنا؟ قال: \"لنا خاصة\" أخرجه أبو داود والنسائي وابن ماجه (^٥).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠١، \"النوادر والزيادات\" ٣٣١/ ٢، \"عيون المجالس\" ٢/ ٨٣٣، \"البيان\" ٤/ ٧١، \"المغني\" ٥/ ٩٥.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٤٢٥ (١٥٧٧٩).\n(^٣) \"المغني\" ٥/ ٩٥ - ٩٦.\n(^٤) \"المحلى\" ٧/ ١٠٣.\n(^٥) أبو داود (١٨٠٨)، والنسائي ٥/ ١٧٩، وابن ماجه (٢٩٨٤)، ورواه أحمد ٣/ ٤٩٦.\nقال ابن القيم في \"زاد المعاد\" ٢/ ١٩٢ قال عبد الله: فقلت لأبي: فحديث بلال بن الحارث في فسخ الحج، يعني قوله: لا أقولُ بهن لا يُعرف هذا الرجل، هذا حديث ليس إسناده بالمعروف، ليس حديث بلال بن الحارث عندي يثبت. هذا لفظه.\nثم قال ابن القيم: وممَّا يدلُّ على صحة قول الإمام أحمد، وأنَّ هذا الحديث لا يَصِحُّ أنَّ النبي - ﷺ - أخبر عن تلك المتعة التي أمرهم أن يفسخوا حجهم إليها أنَّها لأبد الأبد، فكيف يثبت عنه بعد هذا أنَّها لهم خاصة؟ هذا من أمحل المحال. وكيف يأمرهم بالفسخ ويقول: \"دخلت العمرة في الحج إلى يوم القيامة\"، ثم يثبت عنه أنَّ ذلك مختص بالصحابة دون من بعدهم: فنحن نشهد بالله أنَّ حديث بلال بن =","vol":"5","page":91},{"text":"<span data-type='title' id=toc-430>١٧ - باب كَيْفَ تُهِلُّ الحَائِضُ بِالْحَجِّ وَالْعُمْرَةِ</span>؟ (^١)\n٣١٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فِي حَجَّةِ الوَدَاعِ، فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ، وَمِنَّا مَنْ أَهَلَّ بِحَجِّ، فَقَدِمْنَا مَكَّةَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَحْرَمَ بِعُمْرَةٍ وَلَمْ يُهْدِ فَلْيُحْلِلْ، وَمَنْ أَحْرَمَ بِعُمْرَةٍ وَأَهْدى فَلَا يَحِلُّ حَتَّى يَحِلَّ بِنَحْرِ هَدْيِهِ، وَمَنْ أَهَلَّ بِحَجٍّ فَلْيُتِمَّ حَجَّهُ\". قَالَتْ: فَحِضْتُ فَلَمْ أَزَلْ حَائِضًا حَتَّى كَانَ يَوْمُ عَرَفَةَ، وَلَمْ أُهْلِلْ إِلَّا بِعُمْرَةٍ، فَأَمَرَنِى النَّبِيُّ - ﷺ - أَنْ أَنْقُضَ رَأْسِي وَأَمْتَشِطَ، وَأُهِلَّ بِحَجٍّ، وَأَتْرُكَ العُمْرَةَ، فَفَعَلْتُ ذَلِكَ حَتَّى قَضَيْتُ حَجِّي، فَبَعَثَ مَعِي عَبْدَ الرَّحْمَنِ بْنَ أبي بَكْرٍ، وَأَمَرَنِى أَنْ أَعْتَمِرَ مَكَانَ عُمْرَتِى مِنَ التَّنْعِيمِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ١/ ٤١٩]\nحَدَّثَنَا يَحْييَ بْنُ بُكَيْرٍ، ثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فِي حَجَّةِ الوَدَاعِ، فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ .. الحديث.\nوقد سلف الكلام عليه، أخرجه مسلم في المناسك (^٢)، ويأتي بزيادة\nفي الحج إن شاء الله (^٣)، وهذا الحديث كذا هو في \"شرح ابن بطال\"\n_________\n= الحارث لا يصح عن رسول الله - ﷺ - وهو غلط عليه، وكيف تقدم رواية بلال بن الحارث على رواية الثقات الأثبات، حملة العلم الذين رووا عن رسول الله - ﷺ - خلاف روايته، ثم كيف يكون هذا ثابتًا عن رسول الله - ﷺ -، وابن عباس يفتي بخلافه، ويناظر عليه طول عمره بمشهد من الخاص والعام، وأصحاب رسول الله - ﷺ - متوافرون، ولا يقول له رجلٌ واحد منهم: هذا كان مختصًا بنا، ليس لغيرنا حتى يظهر بعد موت الصحابة، أنَّ أبا ذر كان يرى اختصاص ذلك بهم. اهـ. وضعفه الألباني في \"الضعيفة\" (١٠٠٣).\n(^١) سيأتي باب ١٧ وفيه حديث (٣١٨) بعد هذا الباب.\n(^٢) مسلم (١٢١١) باب إحرام النفساء واستحباب اغتسالها للإحرام، وكذا الحائض.\n(^٣) سيأتي برقم (١٥٥٦) باب: كيف تهل الحائض والنفساء.","vol":"5","page":92},{"text":"هنا (^١) ووقع في روايتنا ذكره له بعد الباب الآتي، والأمر فيه قريب.\nوفيه: أن الحائض تهل بالحج والعمرة، وتبقى على حكم إحرامها، وتفعل فعل الحاج كله غير الطواف بالبيت (^٢)، كما سلف في حديث عائشة: فإذا طهرت واغتسلت فعلته (^٣) (^٤).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٤٤٢ - ٤٤٣.\n(^٢) المصدر السابق.\n(^٣) سلف برقم (٣١٦) باب: امتشاط المرأة عند غُسلها من المحيض.\n(^٤) في هامش (س): آخره (١٠) من تجزئه المصنف وبه كمل الجزء الثاني.","vol":"5","page":93},{"text":"<span data-type='title' id=toc-431>١٨ - باب ﴿مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ﴾ [الحج ٥]</span>\n٣١٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ اللهَ -﷿- وَكَّلَ بِالرَّحِمِ مَلَكًا يَقُولُ: يَا رَبِّ نُطْفَةٌ، يَارَبِّ عَلَقَةٌ، يَا رَبِّ مُضْغَةٌ. فَإذَا أَرَادَ أَنْ يَقْضِيَ خَلْقَهُ قَالَ: أَذَكَرٌ أَمْ أُنْثَى؟ شَقِيٌّ أَمْ سَعِيدٌ؟ فَمَا الرِّزْقُ وَالأَجَلُ؟ فَيُكْتَبُ فِي بَطْنِ أمِّهِ\". [٣٣٣٣، ٦٥٩٥ - مسلم: ٢٦٤٦ - فتح: ١/ ٤١٨]\nحَدَّثَنَا مُسَدَّدٌ، ثَنَا حَمَّاد، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَن النَّبِيِّ - ﷺ - قالَ: \"إِنَّ اللهَ -﷿- وَكلَّ بِالرَّحِم مَلَكًا يَقُولُ: يَا رَبِّ نُطْفَةٌ، يَا رَبِّ عَلَقَةٌ، يَا رَبِّ مُضْغَةٌ. فَإِذَا أَرَادَ أنْ يَقْضِيَ خَلْقَهُ قَالَ: أَذَكَرٌ أَمْ أُنْثَى؟ شَقِيٌّ أَمْ سَعِيدٌ؟ فَمَا الرِّزْقُ وَالأَجَلُ؟ فَيُكْتَبُ فِي بَطْنِ أُمِّهِ\".\nهذا الحديث أخرجه في الاعتصام أيضًا (^١)، وأخرجه مسلم في القدر (^٢).\nوعبيد الله (ع) هذا روى عن جده أنس، وقيل: روى عن أبيه عن جده، وهو ثقة صالح (^٣).\n_________\n(^١) لم أقف عليه في كتاب: الاعتصام، ولكن سيأتي برقم (٣٣٣٣) كتاب: أحاديث الأنبياء، باب: خلق آدم وذريته، وسيأتي أيضًا برقم (٦٥٩٥) كتاب: القدر.\n(^٢) مسلم (٢٦٤٦) باب: كيفية خلق الآدمي في بطن أمه وكتابة رزقه وأجله وعمله وشقاوته وسعادته.\n(^٣) عبيد الله بن أبي بكر بن أنس بن مالك الأنصاري، أبو معاذ البصري. روى عن: جده أنس بن مالك.\nروى عنه: أشعث بن سوار، وأخوه بكر بن أبي بكر بن أنس بن مالك، وحمَّاد بن زيد، وحماد بن سلمة، وشدَّاد بن سعيد أبو طلحة الراسبي، وشعبة بن الحجاج. وثقه أحمد بن حنبل، ويحيى بن معين، وأبو داود والنسائي. روى له الجماعة.\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٧٥ (١١٩١)، \"الثقات\" ٥/ ٦٥، \"الثقات\" لابن شاهين ص ١٦٥ (٩٥٦، ٩٦٢)، \"تهذيب الكمال\" ١٩/ ١٥ - ١٦ (٣٦٢٣).","vol":"5","page":94},{"text":"والنطفة: جمعها نطف، وكل منى نطفة، والعلقة: الدم الجامد الغليظ؛ سميت بذلك لرطوبتها وتعلقها بما تمر به، والمضغة: قطعة لحم قدر ما يمضغه الماضغ.\nوفقه الحديث:\nأن الله تعالى علم أحوال خلقه قبل خلقهم، ووقت أرزاقهم وآجالهم وسعادتهم وشقاوتهم، فأراد البخاري بهذا التبويب معنى ما روي عن علقمة: إذا وقعت النطفة في الرحم قال الملك: مخلقة أو غير مخلقة، فإن قال: غير مخلقة مجَّت الرحم دما، وإن قال: مخلقة، قال: أذكر أم أنثى؟\nويحتمل أن يكون المراد ما فسره في الحديث: إذا أراد خلقه قال: مخلقة، وإن لم يرد قال: غير مخلقة.\nويحتمل أن يكون أراد الآية الكريمة ﴿مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ﴾ [الحج: ٥]، والحديث عليها، ويحتمل أن يكون المراد بالآية أنها تكون غير مخلقة في الحالة الثانية، ثم تخلق بعد ذلك، والواو لا توجب ترتيبًا.\nوغرض البخاري بهذا الباب -والله تعالى أعلم- أن الحامل لا تحيض، وهو قول أبي حنيفة (والكوفيين) (^١) والأوزاعي وأحد قولي الشافعي (^٢)؛ لأن اشتمال الرحم على الولد يمنع الخروج.\nوقال مالك، والشافعي في أظهر قوليه أنها تحيض (^٣)، وحكي عن\n_________\n(^١) ذكرت في الأصل: الكوفي، ولعل المثبت هو المناسب للسياق.\n(^٢) انظر: \"المبسوط\" ٢/ ٢٠، \"التمهيد\" ١٦/ ٨٧، \"روضة الطالبين\" ٨/ ٣٧٥، \"المغني\" ١/ ٤٤٣ - ٤٤٤.\n(^٣) انظر: \"التمهيد\" ١٦/ ٨٧، \"روضة الطالبين\" ٨/ ٣٧٥.","vol":"5","page":95},{"text":"بعض المالكية: إن كان في آخر الحمل فليس بحيض (^١).\nوذكر الداودي أن الاحتياط أن تصوم وتصلي ثم تقضي الصوم ولا يأتيها زوجها، وعن قتادة: تامة أو غير تامة، وعن الشعبي: النطفة والعلقة والمضغة إذا كسيت في الخلق الرابع كانت مخلقة، وإذا قذيتها قبل ذلك كانت غير مخلقة (^٢)، وعن أبي العالية: المخلقة: الصورة وغيرها السقط (^٣).\nوقام الإجماع على مصير الأمة أم ولد مما أسقطته من ولد تام الخلق (^٤).\nووقع الخلاف بينهم فيمن لم يتم خلقه من العلقة والمضغة، فقال مالك والأوزاعي وجماعة: تكون أم ولد بالمضغة مخلقة وغيرها، وتنقضي بها العدة (^٥)، وعن ابن القاسم: تكون أم ولد بالدم المجتمع (^٦)، وعن أشهب: لا تكون أم ولد به، وتكون كالمضغة والعلقة (^٧).\nوقال أبو حنيفة، والشافعي، وجماعة: إن كان قد تبين في المضغة شيء من الخلق؛ أصبع أو عين غير ذلك فهي أم ولد (^٨)، وعلى مثل هذا انقضاء العدة.\n_________\n(^١) انظر: \"التمهيد\" ١٦/ ٨٧.\n(^٢) رواه الطبري في \"التفسير\" ٩/ ١١٠ (٢٤٩٢٣).\n(^٣) رواه الطبري في \"التفسير\" ٩/ ١١١ (٢٤٩٢٩).\n(^٤) انظر: \"المغني\" ١٤/ ٥٩٦، \"مراتب الإجماع\" ص ٢٦٢.\n(^٥) انظر: \"تفسير القرطبي\" ١٢/ ٩.\n(^٦) انظر: \"الذخيرة\" ١١/ ٣٣٩.\n(^٧) المصدر السابق.\n(^٨) انظر: \"تفسير القرطبي\" ١٢/ ٩.","vol":"5","page":96},{"text":"ثم اعلم أنه ثبت في \"الصحيح\" من حديث ابن مسعود: \"إِنَّ خلق أَحَدَكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثم يرسل الملك فينفخ فيه الروح ويكتب رِزْقَهُ، وَأَجَلَهُ، وَشَقِيٌّ أَوْ سَعِيدٌ\" (^١).\nوظاهره أن إرسال الملك بعد الأربعين الرابعة، وفي رواية: \"يدخل الملك على النطفة بعدما تستقر في الرحم بأربعين أو خمسة وأربعين ليلة، فيقول: يا رب أشقي أم سعيد؟ \".\nوفي أخرى: \"إذا مر بالنطفة ثنتان وأربعون ليلة، بعث الله إليها ملكًا، فصورها وخلق سمعها وبصرها وجلدها\" (^٢).\nوفي رواية حذيفة بن أسيد: \"إن النطفة تقع في الرحم أربعين ليلة ثم (يتسور) (^٣) عليها الملك\" (^٤). وفي أخرى: \"أن ملكًا وكل بالرحم إذا أراد الله أن يخلق شيئًا يأذن له لبضع وأربعين ليلة\" (^٥).\nوجمع العلماء بين ذلك أن الملائكة لازمة ومراعية بحال النطفة في أوقاتها؛ فإنه يقول: يا رب هذِه نطفة، هذِه علقة، هذِه مضغة في أوقاتها، وكل وقت يقول فيه ما صارت إليه بأمر الله تعالى وهو أعلم.\n_________\n(^١) سيأتي برقم (٣٢٠٨) كتاب: بدء الخلق، ذكر الملائكة، ومسلم (٢٦٤٣) كتاب: القدر، باب: كيفية خلق الآدمي في بطن أمه وكتابة رزقه وأجله وعمله وشقاوته وسعادته.\n(^٢) مسلم (٢٦٤٥) كتاب القدر، باب كيفية خلق الآدمي …\n(^٣) في \"صحيح مسلم\" يتصور بالصاد المهملة، وقال الشيخ محمد فؤاد عبد الباقي:\nهكذا في جميع نسخ بلادنا، يتصور بالصاد. وذكر القاضي عياض: يتسور بالسين. اهـ ٤/ ٢٠٣٨.\n(^٤) مسلم (٢٦٤٥) كتاب: القدر، باب: كيفية خلق الآدمي ....\n(^٥) تقدم تخريجه.","vol":"5","page":97},{"text":"ولكلام الملك وتصرفه أوقات:\nأحدها: حين يكون نطفة ثم ينقلها علقة، وهو أول علم الملك أنه ولد إذ ليس كل نطفة تصير ولدًا وذلك عقب الأربعين الأولى، وحينئذ يكتب رزقه وأجله وشقي أو سعيد، ثم للملك عندئذ تصرف آخر، وهو تصويره وخلق سمعه وبصره وكونه ذكرًا أو أنثى، وذلك إنما يكون في الأربعين الثالثة وهي مدة المضغة، وقبل انقضاء هذِه الأربعين وقبل نفخ الروح، لأن النفخ لا يكون إلا بعد تمام صورته.\nوالرواية السالفة: \"إذا مر بالنطفة ثنتان وأربعون ليلة\" فليست على ظاهرها كما قال عياض (^١) وغيره، بل المراد بتصويرها وخلق سمعها .. إلى آخره: أنه يكتب ذلك ثم يفعله في وقت آخر؛ لأن التصوير عقب الأربعين الأولى غير موجود في العادة، وإنما يقع في الأربعين الثالثة، وهي النطفة وهي مدة المضغة، كما قال تعالى: ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ﴾ الآية [المؤمنون: ١٢] ثم يكون للملك فيه تصرف آخر، وهو وقت نفخ الروح، عقب الأربعين الثالثة حتى يكمل له أربعة أشهر.\nواتفق العلماء على أن نفخ الروح لا يكون إلا بعد أربعة أشهر (^٢)، ووقع في رواية البخاري \"إن خلق أحدكم يجمع في بطن أمه أربعين، ثم يكون علقة مثله، ثم مضغة مثله، ثم يبعث إليه الملك، فيؤذن بأربع كلمات فيكتب رزقه وأجله وشقي أم سعيد، ثم ينفخ فيه الروح\" (^٣) وأتي فيه بـ (ثم) التي هي مقتضية للتراخي في الكتب إلى ما بعد الأربعين الثالثة.\n_________\n(^١) \"إكمال المعلم\" ٨/ ١٢٦ - ١٢٧.\n(^٢) انظر: \"تفسير القرطبي\" ١٢/ ٨.\n(^٣) سبق تخريجه.","vol":"5","page":98},{"text":"والأحاديث الباقية تقتضي الكَتْب عقب الأربعين الأولى.\nوجوابه: لأن قوله: \"ثم يبعث إليه الملك فيؤذن فيكتب\" معطوف على قوله: \"يجمع في بطن أمه\" ومتعلق به لا بما قبله، وهو: \"ثم يكون مضغة مثله\".\nقوله: \"ثم يكون علقة مثله\") معترضًا بين المعطوف والمعطوف عليه، وذلك جائز موجود في القرآن والحديث الصحيح وكلام العرب.\nقال القاضي وغيره: والمراد بإرسال الملك في هذِه الأشياء أمره بها والتصرف فيها بهذِه الأفعال، وإلا فقد صرح في الحديث بأنه موكل بالرحم، وأنه يقول: \"يا رب نطفة، يا رب علقة\" (^١).\nوقوله في حديث أنس \"وإذا أراد الله أن يقضي خلقًا قال: يا رب أذكر أم أنثى\" لا يخالف ما قدمناه، ولا يلزم منه أن يقول ذلك بعد المضغة، بل هو ابتداء كلام وإخبار عن حالة أخرى، فأخبر أولًا بحال الملك مع النطفة، ثم أخبر أن الله تعالى إذا أراد خلق النطفة علقة كان كذا وكذا، ثم المراد بجميع ما ذكر من الرزق والأجل والشقاء والسعادة، والعمل والذكورة والأنوثة أنه يظهر ذلك للملك ويأمره بإنقاذه، وكتابته، وإلا فقضاء الله وعلمه وإرادته سابق على ذلك.\nقال القاضي عياض: ولم يختلف أن نفخ الروح فيه يكون بعد مائة وعشرين يومًا، وذلك تمام أربعة أشهر، ودخوله في الخامسة وهذا موجود بالمشاهدة، وعليه يعول فيما يحتاج إليه في الأحكام في الاستلحاق ووجوب النفقات، وذلك للثقة بحركة الجنين في الجوف.\n_________\n(^١) \"إكمال المعلم بفوائد مسلم\" ٨/ ١٢٨.","vol":"5","page":99},{"text":"وقيل إن الحكمة في عدتها عن الوفاة بأربعة أشهر والدخول في الخامس تحقق براءة الرحم ببلوغ هذِه المدة (^١) إذا لم يظهر حمل، ونفخ الملك في الصورة سبب لخلق الله عنده فيها الروح والحياة؛ لأن النفخ المعتاد فيه إنما هو إخراج ريح من النافخ فيصل بالمنفوخ فيه، فإن قدر حدوث شيء عند ذلك النفخ، فذلك بإحداث الله تعالى لا بالنفخ، وغاية النفخ أن يكون (معدًا) (^٢) عادة لا موجبًا عقلًا، وكذلك القول في سائر الأسباب المعتادة.\nوقوله: \"فيكتب في بطن أمه\" يعني أن الملك يكتب من اللوح المحفوظ، كما رواه يحيى بن زكريا بن أبي زائدة من حديث ابن مسعود مرفوعًا: \"إن النطفة إذا استقرت في الرحم أخذها الملك بكفه، قال: أي ربِّ، أذكر أم أنثى، شقي أم سعيد، ما الأثر بأي أرض تموت؟ فيقال له: انطلق إلى أم الكتاب، فإنك تجد قصة هذِه النطفة، فينطلق فيجد قصتها في أم الكتاب\" (^٣).\n_________\n(^١) \"إكمال المعلم بفوائد مسلم\" ٨/ ١٢٣ - ١٢٤.\n(^٢) كلمة غير واضحة بالأصل، ولعلها ما أثبتناه.\n(^٣) رواه الطبري في \"التفسير\" ٩/ ١١٠ (٢٤٩٢٢).","vol":"5","page":100},{"text":"<span data-type='title' id=toc-432>١٩ - باب إِقْبَالِ المَحِيضِ وَإِدْبَارِهِ</span>\nوَكُنَّ نِسَاءٌ يَبْعَثْنَ إلَى عَائِشَةَ بِالدُّرْجَةِ فِيهَا الكُرْسُفُ فِيهِ الصُّفْرَةُ، فَتَقُولُ: لَا تَعْجَلْنَ حَتَّى تَرَيْنَ القَصَّةَ البَيْضَاءَ. تُرِيدُ بِذَلِكَ الطُّهْرَ مِنَ الحَيْضَةِ (^١).\nهذا الأثر ذكره مالك في \"الموطأ\"، فقال: عن علقمة بن أبي علقمة، عن أمه مولاة عائشة أنها قالت: كان النساء يبعثن إلى عائشة بالدرجة فيها الكرسف فيه الصفرة من دم الحيض يسألنها عن الصلاة، فتقول لهن: لا تعجلن حتى ترين القّصَّة البيضاء. تريد الطهر من الحيضة (^٢).\nقال أبو محمد بن حزم: خولفت أم علقمة بما هو أقوى من روايتها (^٣).\nقلت: وأم علقمة اسمها مرجانة، كذا سماها ابن حبان في \"ثقاته\" (^٤)، وقال العجلي: مدنية تابعية ثقة (^٥).\nوالدرجة: بضم الدال المهملة وسكون الراء، وقيل: بكسر الدال وفتح الراء، وعند الباجي بفتحهما (^٦)، وهي بعيدة عن الصواب كما قاله صاحب \"المطالع\".\nوقال ابن بطال: رواية أصحاب الحديث الثاني يعنون بذلك جمع (دِرَج)، وهو الذي يجعل فيه النساء الطيب، وأهل اللغة ينكرون ذلك\n_________\n(^١) سيأتي باقي التعليق بعد صفحتين، وبعده حديث الباب.\n(^٢) رواه مالك ص ٦٠ برواية يحيى.\n(^٣) \"المحلى\" ٢/ ١٦٦.\n(^٤) \"الثقات\" لابن حبان ٥/ ٤٦٦.\n(^٥) \"معرفة الثقات\" للعجلي ٢/ ٤٦١ (٢٣٦٤).\n(^٦) \"المنتقى\" ١/ ١٨٨.","vol":"5","page":101},{"text":"ويقولون: أما الذي كنَّ يبعثن به الخرق فيها القطن، كنَّ يمتحنَّ بها أمر طهرهن. واحدتها دُرْجة بضم الدال وسكون الراء (^١).\nوالكُرسُف بضم السين مع الكاف: القطن، ويقال له: الكرفس، على القلب.\nواختير القطن لبياضه، ولأنه ينشف الرطوبة، فيظهر فيه من آثار الدم ما لا يظهر من غيره.\nوالقَصَّة -بفتح القاف، وحكى القزاز كسرها، والصاد المهملة -: الجص.\nومعناه هنا أن تخرج القطنة أو الخرقة التي تحتشي بها كأنها جصة لا تخالطها صفرة. وقيل: هو ماء أبيض يخرج آخر الحيض مثل الخيط، وفي \"محيط\" الحنفية: القَصَّة: الطين الذي يغسل به الرأس، وهو أبيض يضرب إلى الصفرة.\nوفسر مالك، القَصَّة بقوله: تريد بذلك الطهر (^٢) كما وقع في البخاري (^٣).\nوقال الخطابي: تريد النقاء التام (^٤). وقال ابن وهب في \"تفسيره\": رأت الأبيض -القطن- (^٥) كأنه هو، وقال ابن أبي سلمة: إذا كان ذلك نظرت المرأة إلى مثل ريقها في اللون. وقال مالك: سألت النساء عن القصة البيضاء، فإذا ذلك أمر معلوم عند النساء يرينه عند الطهر.\n_________\n(^١) \"شرح ابن بطال\" ١/ ٤٤٧.\n(^٢) \"الموطأ\" ص ٦٠ برواية يحيى.\n(^٣) معلقًا قبل حديث (٣٢٠) كتاب الحيض، باب: إقبال المحيض وإدباره.\n(^٤) \"أعلام الحديث\" ١/ ٣٢٥.\n(^٥) في \"عمدة القاري\" ٣/ ٢٠٤: القطن الأبيض؛ ليعلم.","vol":"5","page":102},{"text":"وروى البيهقي من حديث ابن إسحاق، عن عبد الله بن أبي بكر، عن فاطمة بنت محمد -وكانت في حجر عمرة- قالت: أرسلت امرأة من قريش إلى عمرة كُرسُف قطن فيها -أظنه أراد الصفرة- تسألها: إذا لم تر المرأة من الحيضة إلا هذا طهرت؟ قال: فقالت: لا، حتى ترى البياض خالصًا (^١).\nقال البخاري: وَبَلَغَ ابنةَ زَيْدِ بْنِ ثَابِتٍ، أَنَّ نِسَاءً يَدْعُونَ بِالْمَصَابِيحِ مِنْ جَوْفِ اللَّيْلِ يَنْظُرْنَ إِلَى الطُّهْرِ، فَقَالَتْ: مَا كَانَ النسَاءُ يَصْنَعْنَ هذا. وَعَابَتْ عَلَيْهِنَّ.\nهذا رواه مالك في موطئه عن عبد الله بن أبي بكر، عن عمته، عن ابنة زيد بن ثابت أنه بلغها .. الحديث (^٢).\nعمة ابن أبي بكر اسمها عمرة بنت حزم. قال ابن الحذاء: وإن كانت عمة جده فهي عمة له أيضًا ويشبه أن تكون لها صحبة؛ لأن أخاها عمرو بن حزم له صحبة، وقد روت عن النبي - ﷺ - حديثًا ذكرها ابن عبد البر في \"استيعابه\" (^٣).\nوابنة زيد هذِه يشبه أن تكون أم سعد، ذكرها ابن عبد البر في الصحابيات أيضًا (^٤)، وذكر الحافظ أبو محمد الدمياطي شيخ شيوخنا أن له من البنات أم إسحاق، وحسنة، وعمرة، وأم حسن، وقُريبة، وأم محمد.\n_________\n(^١) البيهقي في \"السنن\" ١/ ٤٩٧ كتاب: الحيض، باب: الصفرة والكدرة في أيام الحيض حيض.\n(^٢) \"الموطأ\" ص ٦١ كتاب: الطهارة، باب: طهر الحائض.\n(^٣) \"الاستيعاب\" ٤/ ٤٤٠ (٣٤٧٣)، وانظر تمام ترجمتها في: \"أسد الغابة\" ٧/ ٢٠١ (٧١١٦)، \"الإصابة\" ٤/ ٢٦٦ (٧٤٣).\n(^٤) \"الاستيعاب\" ٤/ ٤٩٢ (٣٥٩٠).","vol":"5","page":103},{"text":"وروى البيهقي أيضًا من حديث عباد بن إسحاق، عن عبد الله بن أبي بكر، عن عمرة، عن عائشة أنها كانت تنهى النساء أن ينظرن إلى أنفسهن ليلًا في الحيض، وتقول: إنها قد تكون الصفرة والكدرة (^١).\nوعن مالك: لا يعجبني ذلك، ولم يكن للناس مصابيح (^٢). وروى ابن القاسم عنه أنهن كنَّ لا يقمن بالليل (^٣).\n\n٣٢٠ - حَدَّثَنَا عَبْدُ الله بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ فَاطِمَةَ بِنتَ أَبِي حُبَيشٍ كَانَتْ تُسْتَحَاضُ، فَسَأَلَتِ النَّبِيَّ - ﷺ -، فَقَالَ: \"ذَلِكِ عِرْقٌ، وَلَيْسَتْ بِالْحَيضَةِ، فَإِذَا أَقْبَلَتِ الحَيضَةُ فَدَعِي الصَّلَاةَ، وَإِذَا أَدْبَرَتْ فَاغْتَسِلِي وَصَلِّي\". [انظر: ٢٢٨ - مسلم: ٣٣٣ - فتح: ١/ ٤٢١]\nقال البخاري:\nحَدَّثَنَا عَبْدُ الله بْنُ مُحَمَّدٍ، ثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ فَاطِمَةَ بِنْتَ أَبِي حُبَيْشٍ كَانَتْ تُسْتَحَاضُ، فَسَأَلَتِ النَّبِيَّ - ﷺ -، فَقَالَ: \"ذَلِكِ عِرْقٌ، وَلَيْسَتْ بِالْحَيْضَةِ، فَإِذَا أَقْبَلَتِ الحَيْضَةُ فَدَعِي الصَّلَاةَ، وَإِذَا أَدْبَرَتْ فَاغْتَسِلِي وَصَلِّي\".\nوهذا الحديث سلف في باب: غسل الدم (^٤)، وسفيان هذا هو ابن عيينة، وإن كان الثوري رواه عن هشام أيضًا؛ لأن عبد الله بن محمد المسندي لم يرو عن الثوري شيئًا، وهذا الحديث من طريق ابن عيينة في البخاري خاصة.\nإذا تقرر ذلك كله فإقبال المحيض هو الدفعة من الدم، وتمسك عند\n_________\n(^١) \"سنن البيهقي\" ١/ ٣٣٦.\n(^٢) انظر: \"المنتقى\" ١/ ١٢٠.\n(^٣) انظر. \"النوادر والزيادات\" ١/ ١٢٨.\n(^٤) سلف برقم (٢٨٨) في كتاب: الوضوء.","vol":"5","page":104},{"text":"رؤيتها عن الصلاة بالإجماع، إن كانت لا تحسب قرءًا، وأما إدباره فهو إقبال الطهر، وله علامتان: القَصَّة البيضاء، والجفوف، وهو أن تدخل الخرقة، فتخرجها جافة.\nواختلف الفقهاء كما قال ابن رشد في علامة الطهر، فرأى قوم أن علامته القّصَّة البيضاء أو الجفوف (^١)، وبه قال ابن حبيب، وسواء كانت عادتها القَصَّة أو الجفوف، أيُّ ذلك رأته طهرت، وفرق قوم فقالوا: إن كان المرأة ممن ترى القصَّة البيضاء، فلا تطهر حتى تراها، وإن كانت ممن لا تراها فطهرها الجفوف. واختلف أصحاب مالك فيه كما حكاه ابن بطال في أيها أبلغ براءة في الرحم من الحيض، فروى ابن القاسم عن مالك: إذا كانت ممن ترى القصَّة البيضاء، فلا تطهر حتى تراها، وإن كانت ممن لا تراها فطهرها الجفوف. وبه قال عيسى بن دينار أن القصَّة أبلغ من الجفوف، وروي ذلك عن أسماء بنت الصديق ومكحول.\nوذكر ابن عبد الحكم، عن مالك أنها تطهر بالجفوف وإن كانت ممن ترى القصَّة البيضاء؛ لأن أول الحيض دم، ثم صفرة، ثم كدرة، ثم يكون رقيقًا، فالقصَّة، ثم ينقطع، فإذا انقطع قبل هذِه المنازل، فقد برئت الرحم من الحيض؛ لأنه ليس بعد الجفوف انتظار شيء، وممن قال أن الجفوف أبلغ عمر وعطاء بن أبي رباح، وهو قول عائشة السالف: لَا تَعْجَلْنَ حَتَّى تَرَيْنَ القَصَّةَ البَيْضَاءَ.\nفدل أنها آخر ما يكون من علامات الطهر وأنه لا علامة بعدها أبلغ منها، ولو كانت علامة أبلغ منها لقالت حتى ترين القصَّة أو الجفوف.\nوفي قولها: لَا تَعْجَلْنَ حَتَّى تَرَيْنَ القَصَّةَ البَيْضَاءَ. دلالة أن الصفرة\n_________\n(^١) انظر: \"بداية المجتهد\" ١/ ١١١.","vol":"5","page":105},{"text":"والكدرة في أيام الحيض حيض؛ لأنها في حكم الحائض حتى ترى القصَّة البيضاء، وقد ترى قبلها صفرة وكدرة، وهو الصحيح عند الشافعية وقول باقي الأئمة الأربعة، وعن أبي يوسف: إن رأت الصفرة ابتداءً فليس بحيض حتى يتقدمه دم. وخالفوه وقالوا: إنه حيض (^١).\nوفيه من الفقه أن العبادات الرافعة للحرج هي السنة ومن خالفها فهو مذموم كما ذمته ابنة زيد بن ثابت، وإنما أنكرت افتقاد دم الحيض في غير أوقات الصلوات؛ لأن جوف الليل ليس بوقت صلاة وإنما على النساء افتقاد أحوالهن للصلاة، وإن كنَّ قد طهرن تأهبن للغسل لها (^٢).\nواختلف الفقهاء في الحائض تطهر قبل الفجر ولا تغتسل حتى يطلع، فقال مالك والثوري والشافعي وأحمد وإسحاق وأبو ثور: هي بمنزلة الجنب تغتسل وتصوم ويجزئها صوم ذلك اليوم، وقال الأوزاعي: تصومه وتقضيه، وقال أبو حنيفة: إن كانت أيامها أقل من عشرة صامته وقضته، فإن كانت أكثر منها صامته ولا قضاء، وعن عبد الملك بن الماجشون يومها ذلك يوم فطر، ولا أرى إن كان يرى صومه أم لا، فإن كان لا يراه فهو شذوذ، ولا يعرج عليه، ولا معنى لمن اعتل به من أن الحيض ينقض الصوم والاحتلام لا ينقضه، لأن من طهرت من حيضتها ليست بحائض، والغسل إنما يجب عليها إذا طهرت، ولا يجب الغسل على حائض (^٣) (^٤).\n_________\n(^١) انظر: \"بدائع الصنائع\" ١/ ٣٩، \"المنتقى\" ١/ ١١٩، \"المجموع\" ١/ ١٢٤ - ٤٢٢، \"المغني\" ١/ ٤١٣ - ٤١٤.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ١٢٨، \"بداية المجتهد\" ١/ ١١١.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٤، \"المغني\" ١/ ٣٩٣.\n(^٤) ورد بهامش (س) ما نصه: ثم بلغ في الثاني بعد الخمسين له مؤلفه.","vol":"5","page":106},{"text":"<span data-type='title' id=toc-433>٢٠ - باب لَا تَقْضِي الحَائِضُ الصَّلَاةَ</span>\nوَقَالَ جَابِرٌ وَأَبُو سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -: \"تَدَعُ الصَّلَاةَ\". [انظر: ٣٠٤ - ١٥٥٧]\n\n٣٢١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا هَمَّامٌ قَالَ: حَدَّثَنَا قَتَادَةُ قَالَ: حَدَّثَتْنِي مُعَاذَةُ، أَنَّ امْرَأةً قَالَتْ لِعَائِشَةَ: أَتَجْزِي إِحْدَانَا صَلَاتَهَا إِذَا طَهُرَتْ؟ فَقَالَتْ: أَحَرُورِيَّةٌ أَنْتِ؟ كُنَّا نَحِيضُ مَعَ النَّبِيِّ - ﷺ - فَلَا يَأْمُرُنَا بِهِ. أَوْ قَالَتْ: فَلَا نَفْعَلُهُ. [مسلم: ٣٣٥ - فتح: ١/ ٤٢١]\nأما حديث أبي سعيد فسلف قريبًا في باب ترك الحائض الصوم، ولفظه: \"أليس إذا حاضت لم تصل ولم تصم؟ \" قلن: بلى (^١)، وسيأتي أيضًا (^٢).\nوأما حديث جابر، فلا يحضرني من أسنده (^٣)، وأخرجه مسلم في كتاب: الإيمان من حديث ابن عمر ونبه على حديث أبي سعيد ولم يذكر لفظه وذكر سنده خاصة، ثم ذكر عن المقبري، عن أبي هريرة\n_________\n(^١) سلف برقم (٣٠٤) باب: ترك الحائض الصوم.\n(^٢) وسيأتي برقم (١٤٦٢) كتاب: الزكاة، باب: الزكاة على الأقارب، وبرقم (١٩٥١) كتاب: الصوم، باب: الحائض تترك الصوم والصلاة، وبرقم (٢٦٥٨) كتاب: الشهادات، باب: شهادة النساء.\n(^٣) قال الحافظ ابن حجر في \"تغليق التعليق\" ٢/ ١٧٧: هذا التعليق عن هذين الصحابيين ذكرهُ المؤلف هنا بالمعنى عنهما، ولم أجده عن واحد منهما بهذا اللفظ. وقال في \"الفتح\" ١/ ٤٢١ هذا التعليق عن هذين الصحابيين ذكره المؤلف بالمعنى، فأمَّا حديث جابر فأشار به إلى ما أخرجه في كتاب: الأحكام من طريق حبيب، عن عطاء، عن جابر في قصة حيض عائشة في الحج وفيه: \"غير أنَّها لا تطوف ولا تصلي\". اهـ.\nوسيأتي برقم (٧٢٣٠) كتاب: التمني، باب: قول النبي - ﷺ -: \"لو استقبلت من أمري ما استدبرت\".","vol":"5","page":107},{"text":"مرفوعًا بمثل حديث ابن عمر (^١).\nثم قال البخاري ﵀:\nحَدَّثَنَا مُوسَى بْن إِسْمَاعِيلَ، ثنَا هَمَّامٌ قَالَ: حَدَّثَنَا قَتَادَةُ قَالَ: حَدَّثَتْنِي مُعَاذَةُ، أَنَّ امْرَأَةَ قَالَتْ لِعَائِشَةَ: أَتَجْزِي إِحْدَانَا صَلَاتَهَا إِذَا طَهُرَتْ؟ فَقَالَتْ: أَحَرُورِيَّةٌ أَنْتِ؟ كُنَّا نَحِيضُ مَعَ النَّبِيِّ - ﷺ - فَلَا يَأْمُرُنَا بِهِ. أَوْ قَالَتْ: فَلَا نَفْعَلُهُ.\nوهذا الحديث أخرجه مع البخاري مسلم والأربعة (^٢)، وعند مسلم ما يرجح أن معاذة السائلة نفسها إذ فيه: عن معاذة قالت: سألت عائشة: ما بال الحائض تقضي الصوم، ولا تقضي الصلاة؟ فقالت: أحرورية أنت؟ قلت: لست بحرورية، ولكني أسال. قالت: كان يصيبنا ذلك فنؤمر بقضاء الصوم ولا نؤمر بقضاء الصلاة (^٣)، وفي لفظ آخر: قد كانت إحدانا تحيض على عهد رسول الله - ﷺ - لا تؤمر بقضاء (^٤). وفي لفظ آخر: قد كن نساء رسول الله - ﷺ - يحضن أفأمرهن أن يجزين؟ قال محمد بن جعفر: تعني: يقضين (^٥).\n_________\n(^١) رواه مسلم (٨٠) باب: بيان نقصان الإيمان بنقص الطاعات، وبيان إطلاف لفظ الكفر على غير الكفر بالله، ككفر النعمة والحقوق.\n(^٢) مسلم (٣٣٥) كتاب: الحيض، باب: وجوب قضاء الصوم على الحائض دون الصلاة، وأبوداود (٢٦٢)، والترمذي (٧٨٧)، والنسائي ١/ ١٩١ - ١٩٢، وابن ماجه (٦٣١).\n(^٣) مسلم (٣٣٥/ ٦٩) كتاب: الحيض، باب: وجوب قضاء الصوم على الحائض دون الصلاة.\n(^٤) مسلم (٣٣٥/ ٦٧) كتاب: الحيض، باب: وجوب قضاء الصوم على الحائض دون الصلاة.\n(^٥) مسلم (٣٣٥/ ٦٨) كتاب: الحيض، باب: وجوب قضاء الصوم على الحائض دون الصلاة.","vol":"5","page":108},{"text":"ثانيها:\nمعاذة هذِه بنت عبد الله عابدة تابعية ثقة وفي هذِه الرواية -أعني: رواية البخاري- (^١) تصريح سماع قتادة من معاذة، وهو رد على ما ذكره شعبة وأحمد ويحيى بن معين وغيرهم لم يسمع منها (^٢).\nثالثها:\nقولها (أتجزي) أي: أتقضي كما قد جاء في رواية أخرى، (وصلاتها) بالنصب؛ لأنه مفعول يقضي (وإحدانا) فاعله.\nرابعهًا:\nقولها (أحرورية أنت؟) هو بفتح الحاء المهملة وضم الراء الأولى نسبة إلى حروراء يمد ويقصر قرية على ميلين من الكوفة، كان اجتماع الخوارج به وتعاهدوا هناك، ثم استعمل حتى كثر استعماله في كل خارج، وهذِه الطائفة أنكروا على علي تحكيمه أبا موسى الأشعري في أمر معاوية وقالوا: شككت في أمر الله وحكمت عدوك.\nوطالت خصومتهم، ثم أصبحوا يومًا وقد خرجوا وهم ثمانية آلاف\n_________\n(^١) ورد بهامش (س) ما نصه: فعل ذلك البخاري في مناسكه عن يحيى القطان ولم يتعقبه.\n(^٢) معاذة بنت عبد الله العدوية، أم الصهباء البصرية، امرأة صلة بن أشيم، وكانت من العابدات.\nروت عن: علي بن أبي طالب، وهشام بن عامر الأنصاري، وعائشة أم المؤمنين، وأم عمرو بنت عبد الله بن الزبير. روى عنها: إسحاق بن سويد، وأوفى بن دلهم العدويان، وأيوب السختياني، وجعفر بن كيسان العدوي، وقتادة بن دعامة وغيرهم. قال يحيى بن معين: ثقة حجة. روى لها الجماعة.\nانظر ترجمتها في: \"تهذيب الكمال\" ٣٥/ ٣٠٨ - ٣٠٩ (٧٩٣٢)، \"الكاشف\" ٢/ ٥١٧ (٧٠٧٩)، \"تهذيب التهذيب\" ٤/ ٨٨، \"تقريب التهذيب\" (٨٦٨٤).","vol":"5","page":109},{"text":"وليهم ابن الكواء عبد الله، فبعث إليهم عليٌّ ابن عباس، فناظرهم فرجع منهم ألفان وبقي ستة آلاف، فخرج إليهم عليٌّ، فقاتلهم وكانوا يشددون في الدين.\nوفيه: قضاء الصلاة على الحائض؛ إذ لم تسقط في كتاب الله عنها\nعلى أصلهم في رد السنة على خلاف بينهم في المسألة، وقد أجمع المسلمون على ضلالهم كما سلف، وأنه لا صلاة تلزمها ولا قضاء عليها، إنما قالت عائشة لها ذلك لمخالفتهم السنة وخروجهم عن الجماعة، فخافت عليها وقالت ذلك؛ لأن السنة خلاف ما سألت.\nثم إن معاذة أوردت السؤال على غير جهة السؤال المجرد، بل صنيعها يشعر بإنكار أو تعجب؛ فلذلك أجابتها عائشة بذلك، فقالت: لا، ولكني أسأل، أي: أسأل سؤالًا مجردًا عن ذلك لطلب مجرد العلم والحكم، فأجابتها بالنص ولم تتعرض للمعنى؛ لأنه أبلغ وأقوى في الردع عن مذهب الخوارج وأنفع لمن يعارض بخلاف المعاني المناسبة، فإنها عرضة للمعارضة واكتفت عائشة في ذلك بكون (لم نؤمر) فيحتمل أن يكون أخذت إسقاط القضاء من سقوط الأداء، ويكون مجرد ذلك دليلًا على سقوطه إلا أن يوجد معارض، وهو الأمر بالقضاء كما في الصوم.\nوالأقرب أن يكون السبب في ذلك، أن الحاجة داعية إلى بيان هذا الحكم، فإن الحيض يتكرر، فلو وجب القضاء، لوجب بيانه وحيث لم يتبين دل على عدم الوجوب، لاسيما وقد اقترن بذلك قرينة أخرى وهي الأمر بقضاء الصوم وتخصيص الحكم به. قال الأصحاب: كل صلاة تفوت في زمن الحيض لا تقضي إلا ركعتي الطواف.","vol":"5","page":110},{"text":"ثم الجمهور على أنها كانت مخاطبة بالصوم في زمن الحيض، وإنما يجب عليها القضاء بأمر جديد، وهو قول بعض الحنفية وعامتهم أنه يجب بالأمر الأول وهو قول أحمد ووجه لأصحابنا، وحكى القرطبي عن سمرة أنه كان يأمر النساء بقضاء صلاة الحائض (^١)، فأنكرت ذلك أم سلمة وكان قوم من فقهاء السلف يأمرونها أن تتوضأ عند أوقات الصلاة، وتذكر الله وتستقبل القبلة جالسة (^٢).\nونُقل ذلك عن عقبة بن عامر ومكحول، وعن \"منية المفتي\" أنه يستحب لها عند وقت كل صلاة أن تتوضأ وتجلس في مسجد بيتها تسبح وتهلل مقدار أداء الصلاة، لو كانت طاهرة؛ حتى لا تبطل عادتها.\n_________\n(^١) انظر: \"المجموع\" ١/ ٣٨٦، \"المغني\" ٤/ ٣٨٩.\n(^٢) \"المفهم\" ١/ ٥٩٥.","vol":"5","page":111},{"text":"<span data-type='title' id=toc-434>٢١ - باب النَّوْمِ مَعَ الحَائِضِ وَهْيَ فِي ثِيَابِهَا</span>\n٣٢٢ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ زَيْنَبَ ابنةِ أَبِي سَلَمَةَ حَدَّثَتْهُ، أَنَّ أُمَّ سَلَمَةَ قَالَتْ: حِضْتُ وَأَنَا مَعَ النَّبيِّ - ﷺ - فِي الخَمِيلَةِ، فَانْسَلَلْتُ فَخَرَجْتُ مِنْهَا، فَأَخَذْتُ ثِيَابَ حِيضَتِي فَلَبِسْتُهَا، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"أنفِسْتِ؟ \". قُلْتُ: نَعَمْ، فَدَعَانِي فَأَدْخَلَنِي مَعَهُ فِي الَخمِيلَةِ. قَالَتْ: وَحَدَّثَتْنِي أَنَّ النَّبِيَّ - ﷺ - كَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ، وَكُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ مِنَ الجَنَابَةِ. [انظر: ٢٩٨ - مسلم: ٢٩٦، ٣٢٤، ١١٠٨ - فتح: ١/ ٤٢٢]\nذكر فيه حديث أم سلمة السالف في باب: من سمّى النفاس حيضًا.\nوفيه زيادة القبلة للصائم، وسيأتي الكلام عليه في الصوم (^١) إن شاء الله.\nوفيه: اغتسالههما من إناء واحد، وقد سلف ما فيه.\n_________\n(^١) سيأتي برقم (١٩٢٩) باب: القبلة للصائم.","vol":"5","page":112},{"text":"<span data-type='title' id=toc-435>٢٢ - باب مَنِ أخَذَ ثِيَابَ الحَيضِ سِوى ثِيَابِ الطُّهْرِ</span>\n٣٢٣ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ زَيْنَبَ ابنةِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ قَالَتْ: بَينَا أَنَا مَعَ النَّبِيِّ - ﷺ - مُضْطَجِعَةً فِي خَمِيلَةٍ حِضْتُ، فَانْسَلَلْتُ فَأَخَذْتُ ثِيَابَ حِيضَتِي، فَقَالَ: \"أَنُفِسْت؟ \". فَقُلْتُ: نَعَمْ. فَدَعَانِي، فَاضْطَجَعْتُ مَعَهُ فِي الَخمِيلَةِ. [انظر: ٢٩٨ - مسلم: ٢٩٦ - فتح: ٤٢٣]\nذكر فيه الحديث المذكور أيضًا.\nقال ابن بطال: إن قيل هذا الحديث يعارض قول عائشة ﵂: ما كان لإحدانا إلا ثوب واحد تحيض فيه.\nقيل: لا تعارض بين حديث عائشة في بدء الإسلام؛ لقيام الشدة والقلة إذن قبل فتح الفتوح والغنائم، فلما فُتح عليهم اتسعت حالهم واتخذ النساء ثيابًا للحيض سوى ثياب لباسهن، فأخبرت أم سلمة عن\nذلك الوقت (^١).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٤٩٩.","vol":"5","page":113},{"text":"<span data-type='title' id=toc-436>٢٣ - باب شُهُودِ الحَائِضِ العِيدَيْنِ، وَدَعْوَةَ المُسْلِمِينَ، وَيَعْتَزِلْنَ المُصَلَّى</span>\n٣٢٤ - حَدَّثَنَا مُحَمَّدٌ -هُوَ ابن سَلَامٍ- قَالَ: أَخْبَرَنَا عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ، عَنْ حَفْصَةَ قَالَتْ: كُنَّا نَمْنَعُ عَوَاتِقَنَا أَنْ يَخْرُجْنَ فِي العِيدَيْنِ، فَقَدِمَتِ امْرَأة فَنَزَلَتْ قَصْرَ بَنِي خَلَفٍ، فَحَدَّثَتْ عَنْ أُخْتِهَا، وَكَانَ زَوْجُ أُخْتِهَا غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَني عَشَرَةَ، وَكَانَتْ أُخْتِي مَعَهُ فِي سِتٍّ. قَالَتْ: كُنَّا نُدَاوِي الكَلْمَى، وَنَقُومُ عَلَى الَمرْضَى، فَسَأَلتْ أُخْتِي النَّبِيَّ - ﷺ -: أَعَلَى إِحْدَانَا بَأْسٌ إِذَا لَمْ يَكُنْ لَهَا جِلْبَابٌ أَنْ لَا تَخْرجَ؟ قَالَ: \"لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا، وَلْتَشْهَدِ الخَيْرَ وَدَعْوَةَ المُسْلِمِينَ\". فَلَمَّا قَدِمَتْ أُمُّ عَطِيَّةَ سَألتُهَا: أَسَمِعْتِ النَّبِيَّ - ﷺ -؟ قَالَتْ: بِأَبِي نَعَمْ -وَكَانَتْ لَا تَذْكُرُهُ إِلَّا قَالَتْ: بِأَبِي- سَمِعْتُهُ يَقُولُ: \"يَخْرُجُ العَوَاتِقُ وَذَوَاتُ الخُدُورِ -أَوِ العَوَاتِقُ ذَوَاتُ الخُدُورِ وَالْحُيَّضُ- وَلْيَشْهَدْنَ الخَيْرَ وَدَعْوَةَ المُؤْمِنِينَ، وَيَعْتَزِلُ الحُيَّضُ المُصَلَّى\". قَالَتْ حَفْصَةُ: فَقُلْتُ: الُحيَّضُ! فَقَالَتْ: أَليسَ تَشْهَدُ عَرَفَةَ وَكَذَا وَكَذَا؟ [٣٥١، ١٧١، ٩٧٤، ١٨٠، ١٨١، ١٦٥٢ - مسلم: ٨٩٠ - فتح: ١/ ٤٢٣]\nحَدَّثَنَا مُحَمَّدٌ -هُوَ ابن سَلَامٍ- ثَنَا عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ، عَنْ حَفْصَةَ قَالَتْ: كُنَّا نَمْنَعُ عَوَاتِقَنَا أَنْ يَخْرُجْنَ فِي العِيدَيْنِ، فَقَدِمَتِ امْرَأَةٌ فَنَزَلَتْ قَصْرَ بَنِي خَلَفٍ، فَحَدَّثَتْ عَنْ أُخْتِهَا، وَكَانَ زَوْجُ أُخْتِهَا غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَي عَشَرَةَ، وَكَانَتْ أُخْتِي مَعَهُ فِي سِتٍّ. قَالَتْ: كُنَّا نُدَاوِي الكَلْمَى، وَنَقُومُ عَلَى المَرْضَى، فَسَأَلَتْ أُخْتِي النَّبِىَّ - ﷺ -: أَعَلَى إِحْدَانَا بَأْسٌ إِذَا لَمْ يَكُنْ لَهَا جِلْبَابٌ أَنْ لَا تَخْرُجَ؟ قَالَ: \"لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا، وَلْتَشْهَدِ الخَيْرَ وَدَعْوَةَ المُسْلِمِينَ\". فَلَمَّا قَدِمَتْ أُمُّ عَطِيَّةَ سَأَلْتُهَا: أَسَمِعْتِ النَّبِيَّ - ﷺ -؟ قَالَتْ: بِأَبِي نَعَمْ -وَكَانَتْ لَا تَذْكُرُهُ إِلا قَالَتْ: بِأَبِي- سَمِعْتُهُ يَقُولُ: \"يَخْرُجُ العَوَاتِقُ وَذَوَاتُ الخُدُورِ - أَوِ","vol":"5","page":114},{"text":"العَوَاتِقُ ذَوَاتُ الخُدُورِ وَالْحُيَّضُ- وَلْيَشْهَدْنَ الخَيْرَ وَدَعْوَةَ المُؤْمِنِينَ، وَيَعْتَزِلُ الحُيَّضُ المُصَلَّى\". قَالَتْ حَفْصَةُ: فَقُلْتُ: الحُيَّضُ! فَقَالَتْ: أَلَيْسَ تَشْهَدُ عَرَفَةَ وَكَذَا وَكَذَا؟\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري في ثلاثة مواضع أُخَر أول كتاب الصلاة (^١)، وصلاة العيدين (^٢)، والحج (^٣) وأخرجه مسلم في الصلاة (^٤).\nثانيها:\nهذِه الأخت هي أم عطية الأنصارية، ورواه أبو داود والترمذي في الصلاة (^٥)، والنسائي وابن ماجه في الطهارة (^٦)،\nوفي الباب عن ابن عباس وجابر، وأورده الإسماعيلي من حديث حفصة عن أم عطية، وعن امرأة أخرى وقدومها كان بالبصرة؛ كذا جاء مبينًا في رواية: وقصر بني خلف بالبصرة ينسب إلى خلف جد طلحة الطلحات بن عبد الله بن خلف الخزاعي.\nوقولها: (في ست) أي: ست غزوات، وروى الطبراني أنها غزت معه سبعًا (^٧).\n_________\n(^١) سيأتي برقم (٣٥١) باب: وجوب الصلاة في الثياب.\n(^٢) سيأتي برقم (٩٧١) باب: التكبير أيام منى وإذا غدا إلي عرفة.\n(^٣) سيأتي برقم (١٦٥٢) باب: تقضي الحائض المناسك كلها.\n(^٤) مسلم (٨٩٠) باب: ذكر إباحة خروج النساء في العيدين إلى المصُلَّى.\n(^٥) أبو داود (١١٣٦)، والترمذي (٥٣٩).\n(^٦) النسائي ١/ ١٩٣ - ١٩٤، وابن ماجه (١٣٠٧).\n(^٧) \"المعجم الكبير\" ٢٥/ ٥٥ (١٢١).","vol":"5","page":115},{"text":"ثالثها:\n(العواتق) جمع عاتق: الجارية البالغة، وعتقت: بلغت، وقيل: التي قاربت البلوغ. وقيل: هي التي ما بين أن تبلغ إلى أن تعنس ما لم تتزوج.\nوالتعنيس: طول المقام في بيت أبيها بلا زواج حتى تطعن في السن.\nسميت عاتقًا؛ لأنها عتقت من أبيها امتهانها في الخدمة والخروج في الحوائج. وقيل: لأنها قاربت أن تتزوج، فتعتق من أسر أبويها وأهلها، وتشتغل في بيت زوجها.\nوقيل: من العتق الكريم، فإنها أكرم ما تكون عند أهلها.\nرابعها:\nالكلمى: جمع كليم، وهو الجريح، فعيل بمعنى مفعول.\n(والجلباب): الإزار أو الملحفة أو الخمار أو أقصوصة وأعرض، وهي المقنعة تغطي به المرأة رأسها أقوال. وقيل: ثوب واسع دون الرداء تغطي به المرأة ظهرها وصدرها. وقال في \"المحكم\": الجلباب: القميص (^١).\nوقوله: (من جلبابها): قيل: أراد به الجنس. أي: تعيرها من جلابيبها كما روي، وعلى إرادة المواساة فيه، وأنه واحد ويشهد له رواية: \"تلبسها صاحبتها طائفة من ثوبها\" أو يكون على طريق المبالغة أن يخرجن ولو اثنتان في جلباب.\nخامسها:\nقولها: (بأبي) الباء متعلقة بمحذوف، قيل: هو اسم. فيكون ما بعدها\n_________\n(^١) \"المحكم\" ٧/ ٣٠٦ مادة: جلب.","vol":"5","page":116},{"text":"مرفوعًا. تقديره: أنت مفدى بأبي وأمي. وقيل: هو فعل وما بعده منصوب، أي: فديتك بأمي وأمي، وحذف هذا المقدر تخفيفًا لكثرة الاستعمال، وعلم المخاطب به.\nوقد روي: بأبأه. وأصله بأبي. هو كما قال ابن الأثير، قال: ويقال: بَأْبَأْتُ الصبيَّ. إذا قلت: بأبي أنت وأمي، فلما سكنت الياء قلبت ألفًا (^١).\nوزعم ابن التين أن (بأبأ) معناه بأبي، وهما لغتان صحيحتان، والمعنى: فداك أبي، وجاء في رواية البخاري في الحج: بِيَبَا. وفي الطبراني: بأبي هو وأمي (^٢). وفي لفظ. بأبأ (^٣).\nوقال ابن بطال: قولها: (بأبأ) تريد بأبي، وهي لغة لبعض العرب.\nقال (^٤): ويجوز بيبا بياء مخلصة، يريد: أبا، ثم يخفف الهمزة ويحذفها، وتلقى فتحتها على الياء (^٥).\nسادسها:\n(الخدور) بالخاء المعجمة: جمع خدر، ستر في ناحية البيت، وأبعد من قال: البيوت أو البيت. تجمع البكر وغيرها، ولا يعنون بذوات الخدور إلا الأبكار، فأمر الملازمات للبيوت المحجبات بالبروز إلى العيد بخلاف قول المرجئة، وقيل: إنه السرير الذي يكون عليه قبة، وأصله الهودج.\n_________\n(^١) \"النهاية\" ١/ ١٩.\n(^٢) \"المعجم الكبير\" ٢٥/ (١٢٣).\n(^٣) هذِه الرواية لم أعثر عليها.\n(^٤) هذا القول نسبه ابن بطال لابن جني، وسبق قلم المصنف فعزاه لابن بطال كما ترى، ويراجع.\n(^٥) \"شرح ابن بطال\" ١/ ٤٥١.","vol":"5","page":117},{"text":"سابعها:\nالحديث دال على خروج النساء إلى صلاة العيد، واستثنى أصحابنا من ذلك ذوات الهيئات والمستحسنات، وأجابوا عن هذا الحديث بأن المفسدة في ذلك الزمن كانت مأمونة بخلاف اليوم، فقد صح عن عائشة ﵂ أنها قالت: لو رأى رسول الله - ﷺ - ما أحدث النساء لمنعهن المساجد كما منعت نساء بني إسرائيل (^١).\nقال القاضي عياض: وقد اختلف السلف في خروجهن للعيدين، فرأى جماعة ذلك حقا عليهن، منهم: أبو بكر، وعلي، وابن عمر (^٢) (في آخرين) (^٣).\nومنهم من منعهن ذلك، منهم: عروة، والقاسم (^٤)، ويحيى بن سعيد، ومالك، وأبو يوسف (^٥)، وأجازه أبو حنيفة مرة ومنعه أخرى (^٦).\nوفي الترمذي عن ابن المبارك: أكره الآن خروجهن في العيدين، فإن أبت ذلك فللزوج أن يمنعها (^٧). ويروى عن الثوري أنه كره اليوم خروجهن (^٨).\n_________\n(^١) سيأتي برقم (٨٦٩) كتاب: الأذان، باب: خروج النساء إلى المساجد بالليل والغلس، ورواه مسلم (٤٤٥) كتاب: الصلاة، باب: خروج النساء إلى المساجد إذا لم يترتب عليه فتنة.\n(^٢) انظر: \"المصنف\" ٢/ ٣ (٥٧٨٤ - ٥٧٨٦).\n(^٣) كذا في (س) ولعله: وآخرون.\n(^٤) انظر: \"المصنف\" ٢/ ٤ (٥٧٩٥، ٥٧٩٦).\n(^٥) انظر: \"المحيط البرهاني\" ٢/ ٤٨٥ - ٤٨٦، \"التمهيد\" ٢٣/ ٤٠١ - ٤٠٢، \"المغني\" ٣/ ٢٦٤ - ٢٦٥.\n(^٦) انظر: \"المحيط البرهاني\" ٢/ ٤٨٥ - ٤٨٦.\n(^٧) \"سنن الترمذي\" ٢/ ٤٢٠.\n(^٨) انظر: \"التمهيد\" ٢٣/ ٤٠٢.","vol":"5","page":118},{"text":"وحكى القرطبي عن قوم منع الشابة دون غيرها، منهم: عروة، والقاسم في رواية أخرى لهما (^١).\nثامنها:\nمنع الحائض المصلى للتنزيه والصيانة والخلطة بالرجال من غير حاجة، وفيه وجه بعيد أنه للتحريم، والصواب الأول.\nتاسعها:\nلا يصح الاستدلال بهذا الأمر على وجوب صلاة العيدين والخروج إليها؛ لأنه إنما يوجه إلى من ليس بمكلف بالصلاة باتفاق، وإنما قصد به التدرب على الصلاة والمشاركة في الخير وإظهار جمال الإسلام لقلته إذ ذاك.\nعاشرها:\nفيه جواز استعارة الثياب للخروج إلى الطاعات، وغزو النساء المتجالات ومداوتهن لغير ذوي المحارم، وقبول خبر المرأة، وجواز النقل عما لا يعرف اسمه من الصحابة خاصة إذا بين مسكنه ودل عليه، وغير ذلك من الفوائد التي بسطتها في شرح \"العمدة\" (^٢).\n_________\n(^١) \"المفهم\" ٢/ ٥٢٥.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٤/ ٢٤٧ - ٢٦٣.","vol":"5","page":119},{"text":"<span data-type='title' id=toc-437>٢٤ - باب إِذَا حَاضَتْ فِي شَهْرٍ ثَلَاثَ حِيَضٍ</span>\nوَمَا يُصَدَّقُ النِّسَاءُ فِي الحَيْضِ وَالْحَمْلِ فِيمَا يُمْكِنُ مِنَ الحَيْضِ؛ لِقَوْلِ اللهِ تَعَالَى: ﴿وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللهُ فِي أَرْحَامِهِنَّ﴾ [البقرة: ٢٢٨]. وَيُذْكَرُ عَنْ عَلِيٍّ وَشُرَيْحٍ: إِنِ امْرَأَة جَاءَتْ بِبَيِّنَةٍ مِنْ بِطَانَةِ أَهْلِهَا مِمَّنْ يُرْضَى دِينُهُ أَنَّهَا حَاضَتْ ثَلَاثًا فِي شَهْرٍ، صُدِّقَتْ. وَقَالَ عَطَاءٌ: أَقْرَاؤُهَا مَا كَانَتْ. وَبِهِ قَالَ إِبْرَاهِيمُ. وَقَالَ عَطَاءٌ: الحَيْضُ يَوْمٌ إلَى خَمْسَ عَشْرَةَ. وَقَالَ مُعْتَمِرٌ، عَنْ أَبيهِ: سَأَلْتُ ابن سِيرِينَ عَنِ المَرْأَةِ تَرى الدَّمَ بَعْدَ قَرْئِهَا بِخَمْسَةِ أَيَّامٍ؟ قَالَ: النِّسَاءُ أَعْلَمُ بِذَلِكَ. [فتح: ١/ ٤٢٤]\n\n٣٢٥ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: سَمِعْتُ هِشَامَ بْنَ عُرْوَةَ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ فَاطِمَةَ بِنْتَ أَبِي حُبَيْشٍ سَأَلتِ النَّبِيَّ - ﷺ - قَالَتْ: إِنِّى أُستَحَاضُ فَلَا أَطْهُرُ، أَفاَدَعُ الصَّلَاةَ؟ فَقَالَ: \"لَا، إِنَّ ذَلِكِ عِرْقٌ، ولكن دَعِي الصَّلَاةَ قَدْرَ الأَيَّامِ التِي كُنْتِ تَحِيضِينَ فِيهَا، ثُمَّ اغْتَسِلِي وَصَلِّي\". [انظر: ٢٢٨ - مسلم: ٣٣٣ - فتح: ١/ ٤٢٥]\nثم ساق حديث فاطمة بنت أبي حبيش السالف.\nوحاصل ما ذكر خلافًا في أقل مدة الحيض وأكثره ووجه إيراد حديث فاطمة هنا أن قوله في الحديث: \"دير الصلاة قدر الأيام التي كنتِ تحيضين فيها\" فوكل ذلك إلى أمانتها وعادتها وقدر الأيام قد يقل وقد يكثر، على قدر أحوال النساء في أسنانهن وبلدانهن.\nوما ذكره عن علي وشريح (^١) هو طبق ما ذكره في الترجمة، وحكاه\n_________\n(^١) والقصة التي وردت في طلاق الرجل لزوجته التي حاضت في شهرها ثلاث مرات، وقضى بينهما القاضي شريح بحضرة أمير المؤمنين علي بن أبي طالب. رواها =","vol":"5","page":120},{"text":"ابن بطال عن مالك (^١) وهو قول أحمد (^٢) وأسنده ابن حزم، فقال: روينا عن هشيم، عن إسماعيل بن أبي خالد، عن الشعبي أن عليًّا أتي برجل طلق امرأته فحاضت ثلاث حيض في شهر أو خمس وثلاثين ليلة، فقال عليٌّ لشريح: اقض فيها، فقال: إنها رأت ما يحرم عليها الصلاة من الطمث، وتغتسل عند كل قرء وتصلي، فقد انقضت عدتها وإلا فهي كاذبة. فقال عليٌّ: قالون. ومعناها: أصبت.\nقال ابن حزم: وهذا نص قولنا انتهى (^٣).\nواختلف في سماع الشعبي من عليٍّ، وقال الدارقطني: لم يسمع منه إلا حرفًا ما سمع غيره (^٤)، وقال الحازمي: لم يثبت أئمة الحديث سماعه منه، وقال ابن القطان: منهم من يدخل بينهما عبد الرحمن بن أبي ليلى، وسنه محتملة لإدراك عليٍّ.\nوفسر إسماعيل بن إسحاق قول عليٍّ وشريح بتفسير آخر قال: وليس قولهما عندنا إن جاءت ببينة من بطانة أهلها أنها هي قد حاضت هذا الحيض، وإنما هو فيما يُرى -والله أعلم- أن يشهد نساء من نسائها أن هذا يكون وقد كان في نسائهن، فإنه أحرى أن يوجد فيهن مثل ما فيها، وإن تقارب حيضهن وحيضها، وإنه إن لم يوجد ما قالت من الحيض في نسائها كانت هي منه أبعد، فعلى هذا معنى هذا الحديث وهو يقوي مذهب أهل المدينة أن العدة إنما تحمل على المعروف من حيض النساء، لا على المرأة والمرأتين الذي لا يكاد يوجد ولا يعرف.\n_________\n= الدارمي ١/ ٦٣٠ (٨٨٣)، وابن حزم في \"المحلى\" ١٠/ ٢٧٢، والبيهقي ٧/ ٤١٨ - ٤١٩.\n(^١) \"شرح ابن بطال\" ١/ ٤٥٤ - ٤٥٥.\n(^٢) انظر: \"المغني\" ١/ ٣٩٠ - ٣٩١.\n(^٣) \"المحلى\" ١٠/ ٢٧٢.\n(^٤) \"علل الدارقطني\" ٤/ ٩٧.","vol":"5","page":121},{"text":"قال غيره: والأشبه -يعني: ما أراد عليّ وشريح والله أعلم- أن تكون حاضت؛ لقولهما: إن جاءت ببينة من بطانة أهلها أنها حاضت، ولم يقولا أن غيرها من النساء حاض، كذلك قال إسماعيل، وفي قول عليّ وشريح أن أقل الطهر لا يكون خمسة عشر يومًا، وأن أقل الحيض لا يكون ثلاثة كما قال أبو حنيفة وأصحابه (^١) وليس فيه بيان لأقل الطهر وأقل الحيض كم هو؟ غير أن فيه بيانًا أنهما لم ينكرا ما عرفه النساء من ذلك.\nوقال الداودي في \"شرحه\": قول عليّ وشريح إن جاءت ببينة -يعني- أن مثل ذلك يكون ليس عليها أن تكلف البينة في نفسها وما ذكره عن عطاء من أن أقراءها ما كانت، وبه قال ابراهيم لعطاء، هذا هو ابن أبي رباح، وإبراهيم هو النخعي.\nوما ذكره ثانيًا عنه من أن الحيض يوم إلى خمس عشرة فأخرجه الدارقطني بإسناده إلى ابن جريج عنه: الحيض خمس عشرة (^٢)، ومن طريق الربيع بن صبيح عنه مثله (٢).\nومن طريق أشعث عنه: أكثر الحيض خمس عشرة (٢). زاد البيهقي من طريق الربيع: فإن زاد فهي مستحاضة (^٣).\nوروى الدارقطني من طريق معقل بن عبد الله (^٤): أدنى وقت الحيض يوم، قال أبو إبراهيم شيخ شيخ معقل: إلى هذين الحديثين كان يذهب أحمد بن حنبل وكان يحتج بهما (^٥).\n_________\n(^١) \"الهداية\" ١/ ٣٢، \"بدائع الصنائع\" ١/ ٣٩ - ٤٠.\n(^٢) \"سنن الدارقطني\" ١/ ٢٠٧.\n(^٣) \"السنن الكبرى\" ١/ ٣٢١.\n(^٤) القول الآتي من قول عطاء، \"عمدة القاري\" ٣/ ٢١٤.\n(^٥) \"السنن\" للدارقطني ١/ ٢٠٧ - ٢٠٨.","vol":"5","page":122},{"text":"وما ذكره عن ابن سيرين دال على أن القرء: الحيض، وهو قول أبي حنيفة (^١)، ونقله ابن التين عن عطاء أيضا (^٢).\nقال: وقال به أحد عشر صحابيًّا والخلفاء الأربعة (^٣) وابن عباس (^٤) وابن مسعود (^٥) ومعاذ وقتادة (^٦) وأبو الدرداء (^٧) وأبو موسى (^٨) وأنس وابن المسيب (^٩) وابن جبير (^١٠) وطاوس والضحاك والحسن (^١١) والشعبي والثوري والأوزاعي إسحاق وأبو عبيد، واحتجوا له بقوله - ﷺ - لفاطمة: \"دعي الصلاة قدر الأيام التي كنت تحيضين فيها\" (^١٢).\nفالواو هنا مثل قوله - ﷺ -: \"دعى الصلاة أيام أقرائك\" ولا يجوز أن تؤمر بترك الصلاة أيام طهرها، وإنما أمرها أن تتركها أيام حيضها.\nوالجواب: أن المراد: دعي الصلاة الأيام التي كانت تحيضها من أقرائك، وهذا شائع في كلام العرب لأن القرء عندهم اسم للطهر والحيض.\n_________\n(^١) انظر: \"المحيط الأعظم\" ١/ ٣٩٣.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٤/ ١٤٩ (١٨٧٣٨).\n(^٣) ما وقفت عليه عن ثلاثة من الخلفاء الأربعة هم: عمر وعثمان وعلي في \"تفسير الطبري\". أما أثر عمر فرواه الطبري في \"التفسير\" ٢/ ٤٥٢ (٤٦٧٩). وأما أثر عثمان فرواه الطبري في \"التفسير\" ٢/ ٤٥٤ (٤٦٩٨). وأما أثر علي فرواه الطبري في \"التفسير\" ٢/ ٤٥٤ (٤٦٩٧). وروى الطبري بسنده عن عمر بن دينار الأقراء: الحيض، عن أصحاب النبي - ﷺ - ١٠/ ٤٥٢ (٤٦٧٥).\n(^٤) رواه الطبري في \"التفسير\" ٢/ ٤٥٢ (٤٦٧٤).\n(^٥) المصدر السابق ٢/ ٤٥٣ (٤٦٨٠).\n(^٦) المصدر السابق ٢/ ٤٥٥ (٤٦٩٩).\n(^٧) المصدر السابق ٢/ ٤٥٢ (٤٦٧٢).\n(^٨) رواه البيهقي ٧/ ٤١٨.\n(^٩) رواه الطبري في \"التفسير\" ٢/ ٤٥٥ (٤٧٠٢) عن سعيد بن المسيب عن علي به.\n(^١٠) المصدر السابق ٢/ ٤٥٤ (٤٦٩٤).\n(^١١) رواه الطبري في \"التفسير\" ٢/ ٤٥٤ (٤٦٩١).\n(^١٢) سبق برقم (٣٢٥) باب: إذا حاضت في شهر ثلاث حيض.","vol":"5","page":123},{"text":"فائدة:\nالقرء بفتح القاف وضمها، يطلق على الحيض وعلى الطهر، وسنبسط الكلام عليه في العِدَدِ إن شاء الله وقدره.\nوقد اختلف العلماء في أقل مدة الحيض وأكثره على خمسة أقوال:\nأحدها: أن أقله دفعة، وهو مذهب الأوزاعي وداود وأصحابه، ومذهب مالك أيضًا خلا العدد فأقله ثلاثة أيام (^١) وحكي أيضًا عن الشافعي أن أقله دفعة وهو غريب حكاه المرعشي في \"أقسامه\" (^٢) وابن حزم عنه وعن مالك لا حد لأقله، وقد يكون دفعة واحدة.\nثانيها: أن أقله يوم وليلة، وأكثره خمسة عشر، وهذا مشهور مذهب الشافعي ونقله ابن المنذر عن عطاء وأحمد وأبي ثور (^٣)، وادعى (ابن داود) (^٤) في شرح البخاري الإجماع على أن الحيض لا يجاوز خمسة عشر؛ لأن المرأة لا تترك الصلاة أكثر من نصف شهر، ولا نعلم امرأة جاوزت ذلك إلا نساء آل الماجشون، كن يحضن سبعة عشر يومًا فلم يلتفت العلماء إلى ذلك؛ لأنه أمر شاذ (^٥).\nثالثها: وأن أقله ثلاثة أيام، وما نقص عن ذلك استحاضة، وأكثره\nعشرة، وهو قول الثوري وأبي حنيفة وأبي يوسف ومحمد، وبه قال محمد بن مسلمة في أقل الحيض، وقال أكثره خمس عشرة (^٦) (^٧).\n_________\n(^١) أشار المؤلف إلى سقط ولكنه مطموس بالهامش.\n(^٢) انظر: \"بدائع الصنائع\" ١/ ٤٠، \"مختصر الطحاوي\" ص ٢٢ - ٢٣، \"المعونة\" ١/ ٧١، \"روضة الطالبين\" ١/ ١٣٤، \"المغني\" ١/ ٣٨٨ - ٣٨٩.\n(^٣) \"الأوسط\" ٢/ ٢٢٧.\n(^٤) هو الداودي.\n(^٥) المصدر السابق ٢/ ٢٢٨.\n(^٦) انظر: \"مختصر الطحاوي\" ص ٢٢ - ٢٣، \"المغني\" ١/ ٣٨٨ - ٣٨٩.\n(^٧) كذا في (ص) ولعلَّ الصواب: خمسة عشر.","vol":"5","page":124},{"text":"رابعها: أن أقله يومان وأكثر الثالث، وهو ثلاث عشرة ساعة، حكي عن أبي يوسف (^١).\nخامسها: أن أقله ثلاثة أيام وما يتخلله من الليالي وهو ليلتان.\nسادسها: أكثره سبع (^٢) عشرة، قال ابن المنذر: بلغني عن نساء الماجشون أنهن كن يحضن سبع عشرة، قال أحمد: أكثر ما سمعنا سبع عشرة، وحكي عن مالك، وعنه أيضًا أن أكثره خمس عشرة، وعنه ثالثة أنه غير محدود إلا ما بينه النساء (^٣)، وقيل: إنه المشهور.\nسابعها: ليس لأقله حد ولا لأكثره بالأيام، نقله ابن المنذر عن طائفة، بل الحيض إقبال الدم المنفصل عن دم الاستحاضة، والطهر إدباره (^٤).\nثامنها: أن أكثره سبعة أيام، قاله مكحول.\nتاسعها: أقله خمسة، روي عن مالك، إلا أنه قال: لا يكون هذا في حيض واحد (^٥)، وقال الأوزاعي: عندنا امرأة تحيض غدوة وتطهر عشية (^٦)، وقال: يرون أنه حيض تدع له الصلاة.\nوعن أحمد: حيض النساء ست أو سبع، واستدل بحديث أم حبيبة وحمنة (^٧) في ذلك (^٨)، فضعفهما ابن حزم، ولا نسلم له في الثاني وقال\n_________\n(^١) انظر: \"بدائع الصنائع\" ١/ ٤٠.\n(^٢) في هامش (س) ما نصه: من خط الشيخ وقع في \"شرح الهداية\" للسروجي: عشرون.\n(^٣) \"الأوسط\" ٢/ ٢٢٨، \"المعونة\" ١/ ٧١.\n(^٤) \"الأوسط\" ٢/ ٢٢٨ - ٢٢٩.\n(^٥) انظر: \"عقد الجواهر الثمينة\" ١/ ٧١.\n(^٦) رواه الدارقطني ١/ ٢٠٨.\n(^٧) رواه أبو داود (٢٨٧)، والترمذي (١٢٨)، وابن ماجه (٦٢٢). قال الترمذي: هذا حديث حسن صحيح، وحسنه الألباني في \"صحيح سنن الترمذي\" (١١٠).\n(^٨) انظر: \"المغني\" ١/ ٣٨٨ - ٣٨٩.","vol":"5","page":125},{"text":"ابن حزم: أقله دفعة إذا رأت الأسود (^١). فإذا: رأته أحمر أو كغسالة اللحم أو الصفرة أو الكدرة أو البياض أو الجفوف التام فقد طهرت، وهكذا أبدًا إذا رأته أسود فهو حيض، فإن رأت غيره فهو طهر، وتعتد بذلك من الطلاق فإن تمادى الأسود فهو حيض إلى تمام سبعة عشر يومًا، وذكر القاضي أبو الطيب في تعليقه أن امرأة أخبرته عن أختها أنها تحيض في كل سنة يومًا وليلة وهي صحيحة تحمل وتلد، ونفاسها أربعون يومًا.\nاحتج من قال: أقله ثلاثة أيام، بحديث أم سلمة أن النبي - ﷺ - جاءته فاطمة بنت أبي حبيش، فقالت: إني أستحاض، فقال: \"ليس ذلك الحيض إنما هو عرق، لتقعد أيام أقرائها ثم لتغستل ولتصل\" رواه أحمد (^٢).\nقالوا: وأقل الأيام ثلاثة وأكثرها عشرة، وبحديث واثلة بن الأسقع مرفوعًا: \" أقل الحيض ثلاثة أيام، وأكثره عشرة أيام\" رواه الدارقطني (^٣)، وعن أبي أمامة مرفوعًا: \"لا يكون الحيض أكثر من عشرة أيام، ولا أقل من ثلاثة\" (^٤)، وعن أنس مرفوعًا قال: \"الحيض ثلاث أربع خمس ست سبع ثمان تسع عشر\" (^٥).\nقالوا: ولأن هذا تقدير ولا يصح إلا بتوقيف أو اتفاق، وقد حصل الاتفاق على ثلاث، والجواب عن حديث أم سلمة على تقدير ثبوته أنه ليس المراد بالأيام الجمع بل الوقت.\n_________\n(^١) \"المحلى\" ١٠/ ٢٦٨.\n(^٢) في \"مسنده\" ٦/ ٣٠٤، ورواه الطبراني ٢٣/ (٥٥٩)، والبيهقي ١/ ٣٣٥.\n(^٣) في \"سننه\" ١/ ٢١٩. وقال: ابن منهال مجهول، ومحمد بن أحمد بن أنس ضعيف.\n(^٤) \"سنن الدارقطني\" ١/ ٢١٨.\n(^٥) رواه الدارقطني ١/ ٢٠٩.","vol":"5","page":126},{"text":"وأيضًا فهي مستحاضة معتادة ردت إلى الأيام التي اعتادتها، ولا يلزم من هذا أن كل حيض لا ينقص عن ثلاثة أيام، وعن حديث واثلة وأبي أمامة وأنس أنها كلها ضعيفة، كما بينه الدارقطني والبيهقي وغيرهما.\nوقولهم: الضعيف مقدم على القياس عندنا وعند أحمد، فكيف في المقدرات التي لا يعقل معناها لا نسلمه، وقولهم: التقدير لا يصح إلا بتوقيف.\nجوابه: أن التوقيف ثبت في أقل من ذلك؛ لأن مداره على الوجود، وقد ثبت، وحديث: \"دم الحيض أسود\" يعرف الباب في \"سنن أبي داود\" وغيره ذاك لمن قال بالوجود، والأحاديث وإن كانت مطلقة فتحمل على الوجود.\nوقولهم: هذِه حكايات مروية عن نساء (مجهولين) (^١) لا يؤمن؛ لاحتمال أن يكون ذلك استحاضة أو دم فساد، لا نسلمه، وأما ما حكاه إسحاق بن راهويه عن بعضهم أن امرأة من نساء الماجشون حاضت عشرين يومًا، وأن ميمون بن مهران كانت تحته بنت سعيد بن جبير، وكانت تحيض من السنة شهرين فواهيان، فيهما مجهول وقد أنكر الأول مالك بن أنس وغيره من علماء المدينة.\nواختلف العلماء في العدة التي تصدق فيها المرأة إذا ادعتها. فروي عن شريح وعلي ما سلف، وهو قول أحمد أيضًا ومالك.\nوقالت طائفة: لا تصدق إذا ادعت أن عدتها انقضت في أقل من شهرين، إذا كانت من ذوات الحيض؛ لأنه ليس في العادة أن تكون امرأة على أقل الطهر وأقل الحيض؛ لأنه إذا كثر الحيض قل الطهر،\n_________\n(^١) كذا وردت بالأصل، والصواب: مجهولات.","vol":"5","page":127},{"text":"وإذا قل الطهر كثر الحيض، وهذا قول أبي حنيفة.\nوقالت طائفة: لا تصدق في أقل من تسعة وثلاثين يومًا، وهو قول الثوري وأبي يوسف ومحمد، وذلك لأن أقل الحيض عندهما ثلاثة أيام وأقل الطهر خمسة عشر يومًا، وحكى ابن حزم عن محمد بن الحسن: أربعة وخمسين يومًا (^١).\nوفيه: قول رابع وهو قول أبي ثور: أن أقل ما يكون في ذلك إذا طلقها في أول الطهر سبعة وأربعون يومًا، وذلك لأن أقل الطهر خمسة عشر يومًا وأقل الحيض يوم (^٢).\nوفيه: قول خامس: أن أقلها أربعون ليلة، حكاه ابن أبي زيد عن سحنون (^٣).\nوفيه: قول سادس: أن أقلها اثنان وثلاثون يومًا؛ بأن تطلق في آخر الطهر، ثم تحيض يومًا وليلة وتطهر خمسة عشر، ثم تحيض يومًا وليلة وتطهر خمسة عشر، ثم تطعن في الثالثة، وهو قول الشافعي (^٤)، وحكى ابن حزم عنه ثلاثة وثلاثون يومًا وتوبع، وهو غريب (^٥).\nوفيه: قول سابع، وهو قول لأبي إسحاق (^٦) وأبي عبيد: أنها إن كانت أقراؤها معلومة قبل أن تبتلى حتى عرفها بطانة أهلها ممن يرضى دينهن، فإنها تصدق وإن لم تعرف ذلك، وكانت أول ما رأت\n_________\n(^١) \"المحلى\" ١٠/ ٢٦٧ - ٢٦٨.\n(^٢) \"شرح فتح القدير\" ٤/ ١٨٧.\n(^٣) \"النوادر والزيادات\" ١/ ١٢٦.\n(^٤) انظر: \"البيان\" ١١/ ١٩.\n(^٥) \"المحلى\" ٢/ ٢٠٢.\n(^٦) في \"شرح فتح القدير\" ٤/ ١٨٧، إسحاق بن راهويه.","vol":"5","page":128},{"text":"الحيض أو الطهر، فإنها لا تصدق في أقل من ثلاثة أشهر؛ لأن الله تعالى جعل بدل كل حيضة شهرًا في اللائي يئسن من المحيض واللائي لم يحضن، فإذا أشكل على مسلم انقضاء عدة امرأة ردها إلى الكتاب والسنة (^١).\nووجه الموافقة أنه ليس في العادة أن تكون امرأة على أقل الطهر وأقل الحيض؛ لأنه إذا كثر الحيض قل الطهر، وإذا قل الحيض كثر الطهر، فجعل لما تحيضه الأكثر ولما لا تحيضه الأقل وبدأ بالحيض، والشارع في حديث فاطمة بنت أبي حبيش وكل ذلك إلى أمانتها وعادتها، وقدر الأيام قد يقل وقد يكثر على قدر أحوال النساء في أسنانهن وبلدانهن، إلا أنها إذا أدعت ما لا يكاد يعرف لم يقبل قولها إلا ببينة، مال إسماعيل بن إسحاق الأسدي إلى قول عليّ وشريح في ذلك، ولو كان عندهما أن ثلاث حيض لا تكون في شهر لما قبل قول نسائها، وهو معنى قول عطاء وإبراهيم، وقد أسلفنا تفسير إسماعيل قولهما.\nفرع: قد عرفت اختلاف العلماء في أقل الحيض وأكثره وعرفت من هنا اختلافهم في أقل الطهر وأكثره، فأقله عند الشافعي خمسة عشر يومًا ولا حد لأكثره.\n_________\n(^١) \"شرح فتح القدير\" ٤/ ١٨٧.","vol":"5","page":129},{"text":"<span data-type='title' id=toc-438>٢٥ - باب الصُّفْرَةِ وَالكُدْرَةِ فِي غَيِرْ أَيَّامِ الحَيْضِ</span>\n٣٢٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ، عن أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطَيَّةَ قَالَتْ: كُنَّا لَا نَعُدُّ الكُدْرَةَ وَالصُّفْرَةَ شَيئًا. [فتح ١/ ٤٢٦]\nحَدَّثنَا قُتَيْبَةُ بْنُ سَعِيدٍ، ثنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: كُنَّا لَا نَعُدُّ الكُدْرَةَ وَالصُّفْرَةَ شَيْئًا.\nما ترجم عليه البخاري ذهب إليه الجمهور وقالوا: إن الصفرة والكدرة حيض في أيام المحيض خاصة، وبعده ليس بشيء، كذا حكاه عنهم ابن بطال في \"شرحه\" وقال: إنه روي عن عليّ بن أبي طالب (^١) وسعيد بن المسيب (^٢) وعطاء (^٣) والحسن (^٤) وابن سيرين (^٥) وربيعة والثوري (^٦) والأوزاعي (^٧) والليث وأبي حنيفة ومحمد والشافعي وأحمد وإسحاق.\nوفيه قول ثان: أنهما ليسا بحيض قبل الحيض وهما في آخره حيض، وبه. قال أبو يوسف وأبو ثور (^٨) قالوا: وهو ظاهر الحديث لقوله - ﷺ -: \"إذا أقبلت الحيضة فدعي الصلاة\" (^٩).\n_________\n(^١) رواه الدارمي ١/ ٦٣٦ (٨٩٨)، ١/ ٦٣٨ - ٦٣٩ (٩٠٢ - ٩٠٣)، وعبد الرزاق ١/ ٣٠٢ (١١٦١)، وابن أبي شيبة ١/ ٨٩ (٩٩٣ - ٩٩٤)، وابن المنذر في \"الأوسط\" ٢/ ٢٣٦.\n(^٢) ذكره ابن المنذر في \"الأوسط\" ٢/ ٢٣٧.\n(^٣) رواه الدارمي (٨٩٩، ٩٠٤، ٩٠٧)، عبد الرزاق ١/ ٣٠٢ (١١٦٠)، ابن أبي شيبة ١/ ٩٠ (١٠٠١).\n(^٤) رواه الدارمي (٨٩٢ - ٨٩٧)، وابن أبى شيبة ١/ ٩٠ (١٠٠٢).\n(^٥) رواه الدارمي ١/ ٦٣٥ (٨٩٥)، وابن أبى شيبة ١/ ٩٠ (٩٩٩).\n(^٦) رواه الدرامي ١/ ٦٣٢ (٨٨٧).\n(^٧) ذكره ابن المنذر في \"الأوسط\" ٢/ ٢٣٧.\n(^٨) انظر: \"الأوسط\" لابن المنذر ٢/ ٢٣٧.\n(^٩) سبق برقم (٣٢٠) كتاب: الحيض، باب: إقبال المحيض وإدباره.","vol":"5","page":130},{"text":"والكدرة والصفرة في آخر أيام الدم من الدم، حتى ترى النقاء.\nوفيها قول ثالث لمالك في \"المدونة\" (^١): أنهما حيض مطلقا أيام الحيض وغيرها، وهذا مخالف للحديث، ولا يوجد في فتوى مالك أنهما ليسا بشيء على ما جاء في الحديث إلا التي انطبق دم حيضها مع دم استحاضتها ولم تميزه، فقال: إذا رأت دمًا أسود فهو حيض، وإن رأت صفرة أو كدرة أو دمًا أحمر، فهو طهر تصلي له وتصوم بعد أن تغتسل، ولعله لم يبلغه الحديث. وحجة القول أن قول أم عطية: كنَّا لا نعد الصفرة والكدرة شيئًا، لا يجوز أن يكون عامًّا في أيام الحيض وغيرها؛ لما قالته عائشة: لا تعجلن حتى ترين القصة البيضاء (^٢).\nومعلوم أن هؤلاء النساء كن يرين عند إدبار المحيض صفرة وكدرة، فأخبرتهن أنهما من بقايا الحيض، فإن حكمهما حكم الحيض، فلم يبق لحديث أم عطية معنى إلا أنا لا نعدهما شيئًا في غير أيام المحيض.\nوقد جاء هذا المعنى مكشوفًا عنه فروى حماد بن سلمة، عن قتادة، عن أم الهذيل، عن أم عطية أنها قالت: كنا لا نعد الصفرة والكدرة بعد الغسل شيئًا (^٣).\nقلت: وفي \"سنن أبي داود\" و\"صحيح الحاكم\" على شرطهما: كنا لا نعد الكدرة والصفرة بعد الطهر شيئًا (^٤). وعند الإسماعيلي: كنا لا نعد\n_________\n(^١) \"المدونة\" ١/ ٥٥.\n(^٢) رواه مالك في \"الموطأ\" ١/ ٦٥ (١٦٣)، وقد سبق معلقًا قبل حديث (٣٢٠) باب: إقبال المحيض وإدباره.\n(^٣) \"شرح ابن بطال\" ١/ ٤٥٦ - ٤٥٧.\n(^٤) \"سنن أبي داود\" (٣٠٧)، \"المستدرك\" ١/ ١٧٤، وصححه الألباني في \"صحيح أبي داود\" (١٩٩).","vol":"5","page":131},{"text":"الصفرة والكدرة شيئًا، تعني: في الحيض، وقال ابن عساكر: هذا موقوف، وعند الدارقطني: كنا لا نرى الترية بعد الطهر شيئًا (^١).\nولما رواه أبو نعيم في \"مستخرجه\" من حديث أيوب، عن حفصة، عن أم عطية قال: أخرجه -يعني: البخاري-، عن قتيبة، عن إسماعيل بن إبراهيم، عن أيوب؛ ولعل مراده أصله، فإنه لم يخرجه من حديث حفصة، وإنما أخرجه من حديث أخيها محمد بن سيرين، وقد أخرجه أبو داود عنهما (^٢) وكذا ابن ماجه، لكن نقل عن محمد بن يحيى أنه قال: خبر حفصة أولاهما عندنا (^٣).\nفيحتمل أن البخاري خالفه، ويحتمل أنه لم يتصل له حديثها، وفي البيهقي بإسناد لا يسعني ذكره عن عائشة أنها قالت: ما كنا نعد الكدرة والصفرة شيئًا ونحن مع رسول الله - ﷺ -.\nقال: وقد روي معناه من حديث عائشة بسند أمثل من هذا وهو أنها قالت: إذا رأت المرأة الدم فلتمسك عن الصلاة حتى تراه أبيض كالقصة، فإذا رأت ذلك فلتغتسل ولتصل، فإذا رأت بعد ذلك صفرة أو كدرة فلتتوضأ ولتصل، فإذا رأت ماءً أحمر فلتغتسل ولتصل (^٤).\nوحديث عائشة: ما كنا نعد الصفرة والكدرة حيضًا، أخرجه ابن حزم بسند واه (^٥)، لأجل أبي بكر (الهذلي) (^٦) الكذاب (^٧)، ووقع في\n_________\n(^١) الدارقطني ١/ ٢١٩.\n(^٢) أبو داود (٣٠٧).\n(^٣) ابن ماجه (٦٤٧).\n(^٤) البيهقي ١/ ٣٣٧.\n(^٥) \" المحلى\" ٢/ ١٦٦.\n(^٦) في الأصل: النهشلي، والصواب ما أثبتناه.\n(^٧) وقع في هامش (س) ما نصه: من خط الشيخ: وهم بعض الشراح حيث قال: إن ابن حزم قال فيه: إنه في غاية الجلالة فذاك إنما قاله في حديث ابن عياش، فاعلمه.","vol":"5","page":132},{"text":"\"وسيط الغزالي\" (^١) ذكره له من حديث زينب ولا يعرف. وحاصل ما في المسألة لأصحابنا سبعة أوجه ذكرتها في \"شرح المنهاج\" وأصحها، أنها حيض (^٢)، والرافعي ادعى أن محلهما في غير أيام العادة، أما إذا رأتهما في أيام العادة فهما حيض قطعًا (^٣)، وتابعه في \"الروضة\" (^٤) ولم يسلم له ذلك في \"شرح المهذب\"، ثم قال الجمهور: لا فرق في جريان الخلاف بين المبتدئة والمعتادة. وفي وجه: أن حكم مرد المبتدأة حكم أيام العادة، والأصح أن حكمها حكم ما وراء العادة (^٥).\n_________\n(^١) \"الوسيط\" ١/ ٤٣٨.\n(^٢) انظر: \"عجالة المحتاج\" ١/ ١٥٤.\n(^٣) \"الشرح الكبير\" ١/ ٣٢٢.\n(^٤) \"روضة الطالبين\" ١/ ١٥٢.\n(^٥) \"المجموع\" ٢/ ٤١٩.","vol":"5","page":133},{"text":"<span data-type='title' id=toc-439>٢٦ - باب عِرْقِ الاسْتِحَاضَةِ</span>\n٣٢٧ - حَدَّثَنَا إِبْرَاهِيمُ بن الُمنْذِرِ قَالَ: حَدَّثَنَا مَعْنٌ قَالَ: حَدَّثَنِي ابن أَبي ذِئْبٍ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، وَعَنْ عَمْرَةَ، عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّﷺ - أَنَّ أُمَّ حَبِيبَةَ اسْتُحِيضَت سَبْعَ سِنِينَ، فَسَألَتْ رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ، فَأَمَرَهَا أَنْ تَغْتَسِلَ فَقَالَ: \"هذا عِرْقٌ\". فَكَانَتْ تَغْتَسِلُ لِكُلِّ صَلَاةِ. [مسلم: ٣٣٤ - فتح: ١/ ٤٢٦]\nحَدَّثنَا إِبْرَاهِيمُ بْنُ المُنْذِر، ثنَا مَعْنٌ قَالَ: حَدَّثَنِي ابن أَبِي ذِئْبٍ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، وَعَنْ عَمْرَةَ، عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّ - ﷺ -- أَنَّ أُمَّ حَبِيبَةَ اسْتُحِيضَتْ سَبْعَ سِنِينَ، فَسَأَلَتْ رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ، فَأَمَرَهَا أَنْ تَغْتَسِلَ فَقَالَ: \"هذا عِرْقٌ\". فَكَانَتْ تَغْتَسِلُ لِكُلِّ صَلَاةٍ.\nهذا حديث أخرجه مع البخاري مسلم والأربعة (^١).\nوالكلام عليه من وجوه:\nأحدها:\nأم حبيبة هذِه إحدى المستحاضات على عهد رسول الله - ﷺ -، ويقال لها: أم حبيب بلا هاء، وصححه الحربي والدارقطني، وصحح إثباتها الغساني، ونقله الحميدي عن سفيان (^٢) وابن الأثير عن الأكثر (^٣)، قال أبو عمر: والصحيح أنها وأختها زينب مستحاضات (^٤)، ووهاه ابن العربي (^٥).\n_________\n(^١) مسلم (٣٣٤) كتاب: الحيض، باب: المستحاضة وغسلها وصلاتها، وأبو داود (٢٨٥)، والترمذي (١٢٩)، والنسائي ١/ ١١٧ - ١١٨، وابن ماجه (٦٢٦).\n(^٢) \"مسند الحميدي\" ١/ ٢٤١ (١٦٠).\n(^٣) \"أسد الغابة\" ٧/ ٣١٤.\n(^٤) \"الاستيعاب\" ٤/ ٤٨٢.\n(^٥) \"عارضة الأحوذي\" ١/ ٢٠٠.","vol":"5","page":134},{"text":"وحكى القاضي عن بعضهم أن بنات جحش الثلاث كل منهن اسمها زينب، ولقب إحداهن حمنة، وكنية الأخرى أم حبيبة، وإذا كان هكذا فقد سلم مالك من الخطأ في تسمية أم حبيبة زينب (^١)، وأم حبيبة هذِه حضرت أحدًا تسقي العطش وتداوي الجرحى (^٢).\nثانيها:\nغسلها لكل صلاة لم يكن، بأمره - ﷺ - كما قاله الزهري وغيره (^٣)، وإنما هو شيء فعلته، والواجب عليها الغسل مرة واحدة عند انقطاع حيضها، فقولها إذن: فكانت تغتسل لكل صلاة. ليس مرفوعًا، وروى ابن إسحاق عن الزهري: فأمرها أن تغتسل لكل صلاة (^٤).\nولم يتابعه عليه أصحاب الزهري. نعم في أبي داود والبيهقي من طرق أنه أمرها بذلك (^٥)؛ لكنها ضعيفة.\n_________\n(^١) \"إكمال المعلم\" ٢/ ١٧٩، والقائل هو أبو عمر.\n(^٢) هي أم حبيبة بنت جحش بن رئاب الأسدية، كانت تحت عبد الرحمن بن عوف.\nانظر ترجمتها في: \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٤٨٤ (٤٠٧٢)، \"الاستيعاب\" ٤/ ٤٨٢ - ٤٨٣ (٣٥٦٩)، \"أسد الغابة\" ٧/ ٣١٤ - ٣١٥ (٧٤٠٠)، \"الإصابة\" ٤/ ٤٤٠ - ٤٤١ (١٢١٠).\n(^٣) رواه مسلم (٣٣٤).\n(^٤) رواه أبو داود (٢٩٢)، وأحمد ٦/ ٢٣٧، والدارمي ١/ ٦٠٣ - ٦٠٤ (٨١٠)، والبيهقي ١/ ٣٥٠. وصحح إسناده الألباني في \"صحيح أبي داود\" (٣٠١).\n(^٥) رواه أبو داود (٢٩٣) ومن طريقه البيهقي ١/ ٣٥١ من طريق أبي سلمة، عن زينب بنت أبي سلمة. وقال الألباني في \"صحيح أبي داود\" (٣٠٣): إسناده مرسل صحيح. ورواه البيهقي ١/ ٣٤٩ من طريق يزيد بن الهاد، عن أبي بكر بن محمد، عن عمرة، عن عائشة.\nوقال: قال بعض مشائخنا: خبر ابن الهاد غير محفوظ. ورد كلامه ابن التركماني في \"الجوهر النقي\"، وانظر: \"صحيح أبي داود\" ٢/ ٧٩.","vol":"5","page":135},{"text":"وقال المهلب: قوله: (\"هذا عرق\") يدل على أن المستحاضة لا تغتسل لكل صلاة كما زعم من أوجب ذلك، واحتج بهذا الحديث؛ لأن دم العرق لا يوجب غسالًا.\nوقوله: (فكانت تغتسل لكل صلاة). يريد تغتسل من الدم الذي كان يصيب الفرج؛ لأن المشهور من قول عائشة أنها لا ترى الغسل لكل صلاة، كذا قال الليث، لم يذكر ابن شهاب أنه - ﷺ - أمر أم حبيبة به لكل صلاة.\nوقال غيره: ومن ذكر أنه أمرها فليس بحجة على من سكت عنه؛ لأن الحفاظ من أصحاب الزهري لا يذكرونه، والإيجاب لا يثبت إلا بسنة أو إجماع، وليس ذلك هذا، وإنما الإجماع في إيجابه من الحيض.\nقال الطحاوي: وقد قيل: إنه منسوخ بحديث فاطمة (^١)؛ لأن عائشة أفتت بحديث فاطمة بعده - ﷺ - وخالفت حديث أم حبيبة، ويؤيده أن عبد الحق قال: حديث فاطمة أصح حديث يروى في الاستحاضة.\nثالثها:\nقوله: (إن أم حبيبة استحيضت سبع سنين) به حجه لابن القاسم في قوله: أن من استحيضت، فتركت الصلاة جاهلة أو ظنته حيضًا أنه لا إعادة عليها، ذلك أنه - ﷺ - لم يأمرها بإعادة صلوات السبعة الأعوام.\n_________\n(^١) \"شرح معاني الآثار\" ١/ ١٠١، وحديث فاطمة سبق برقم (٢٢٨) كتاب: الوضوء، باب: غسل الدم، ورواه مسلم (٣٣٣) كتاب: الحيض، باب: المستحاضة وغسلها وصلاتها.","vol":"5","page":136},{"text":"ووجه ذلك أنها لما سألته فأمرها بالغسل علم أنها لم تغتسل قبل، ولو اغتسلت لقالت: إني قد اغتسلت. فعلم أن في تلك المدة كانت عند نفسها حائضًا، فأمرها بالغسل من ذلك الحيض، ولم يأمرها بإعادة صلوات من تلك المدة.","vol":"5","page":137},{"text":"<span data-type='title' id=toc-440>٢٧ - باب المَرْأَةِ تَحِيضُ بَعْدَ الإِفَاضَةِ</span>\n٣٢٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ أَبِيهِ، عَنْ عَمْرَةَ بِنْتِ عَبدِ الرَّحْمَنِ، عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّ - ﷺ -- أَنَّهَا قَالَتْ لِرَسُولِ اللهِ - ﷺ -: يَا رَسُولَ اللهِ، إِنَّ صَفِيُّةَ بِنْتَ حُيَيٍّ قَدْ حَاضَتْ. قَالَ رَسُولُ اللهِ - ﷺ -: \"لَعَلَهَا تَحْبِسُنَا، أَلَمْ تَكُنْ طَافَتْ مَعَكُنَّ؟ \". فَقَالُوا: بَلَى. قَالَ: \"فَاخْرُجِي\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ١/ ٤٢٨]\n\n٣٢٩ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ قَالَ: حَدَّثَنَا وُهَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ قَالَ: رُخِّصَ لِلْحَائِضِ أَنْ تَنْفِرَ إِذَا حَاضَتْ. [١٧٥٥، ١٧٦٠ - مسلم: ١٣٢٨ - فتح: ١/ ٤٢٨]\n\n٣٣٠ - وَكَانَ ابن عُمَرَ يَقُولُ فِي أَوَّلِ أَمْرِهِ: إِنَّهَا لَا تَنْفِرُ. ثُمَّ سَمِعْتُهُ يَقُولُ: تَنْفِرُ، إِنَّ رَسُولَ اللهِ - ﷺ - رَخَّصَ لَهُنُّ. [١٧٦١ - فتح: ١/ ٤٢٨]\nذكر فيه حديث عائشة أَنَّهَا قَالَتْ لِرَسُولِ الله - ﷺ -: يَا رَسُولَ اللهِ، إِنَّ صَفِيَّةَ بِنْتَ حُيَيِّ قَدْ حَاضَتْ. قَالَ رَسُولُ اللهِ - ﷺ -: \"لَعَلَّهَا تَحْبِسُنَا، ألَمْ تَكُنْ طَافَتْ مَعَكُنَّ؟ \". فَقَالُوا: بَلَى. قَالَ: \"فَأخْرُجِي\".\nثم ذكر حديث ابن عباس: رُخِّصَ لِلْحَائِضِ أَنْ تَنْفِرَ إِذَا حَاضَتْ.\nوَكَانَ ابن عُمَرَ يَقُولُ فِي أَوَّلِ أَمْرِهِ: إِنَّهَا لَا تَنْفِرُ. ثُمَّ سَمِعْتُهُ يَقُولُ: تَنْفِرُ، إِنَّ رَسُولَ اللهِ - ﷺرَخَّصَ لَهُنَّ.\nمعنى قوله: (ألم تكن طافت معكن) -يعنى: يوم النحر- وهو طواف الإفاضة، الركن في الحج، فيؤخذ منه أن طواف الإفاضة يغني عن طواف الوداع؛ لأنه غير واجب، ألا ترى أن النبي - ﷺ - لم يسأل: أطافت القدوم؟ وإنما سأل عن طواف يوم النحر هكذا، يغني طواف الإفاضة عن كل طواف قبله، كذلك يغني عن كل طواف بعده، فدل","vol":"5","page":138},{"text":"هذا على الإنسان في حجه كله طوافًا واحدًا فقط وهو طواف الإفاضة.\nوقول ابن عباس: رخص للحائض أن تنفر، يعني: إذا طافت طواف الإفاضة، فإن لم تطفه فلا تنفر ولا حج لها، وسيأتي بيان هذا كله -إن شاء الله تعالى- واضحًا في الحج.","vol":"5","page":139},{"text":"<span data-type='title' id=toc-441>٢٨ - باب إِذَا رَأَتِ المُسْتَحَاضَةُ الطُّهْرَ</span>\nقَالَ ابن عَبَّاسٍ: تَغْتَسِلُ وَتُصَلِّي وَلَوْ سَاعَةَ، وَيَأْتِيهَا زَوْجُهَا إِذَا صَلَّتْ، الصَّلَاةُ أَعْظَمُ.\n\n٣٣١ - حَدَّثَنَا أَحْمَدُ يُونُسَ، عَنْ زُهَيْرٍ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: قَالَ النَّبيِّ - ﷺ -: \"إِذَا أَقْبَلَتِ الحَيْضَةُ فَدَعِي الصَّلَاةَ، وَإِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ الدَّمَ وَصَلِّي\". [انظر: ٢٢٨ - مسلم: ٣٣٣ - فتح: ١/ ٤٢٨]\nهذا التعليق رواه أبو بكر، عن ابن علية، عن خالد، عن أنس بن سيرين عنه (^١).\nقال الداودي: معناه إذا رأت الطهر ساعة ثم عاودها دم، فإنها تغتسل وتصلي حتى ترى الطهر ما كانت في وقته من الصلوات. ونقله عن مالك (٢).\nوقال ابن بطال: قوله: إذا رأت المستحاضة الطهر. يريد إذا أقبل دم الاستحاضة الذي هو دم عرق الذي يوجب الغسل والصلاة وميزته من دم حيضها فهو طهر من الحيض، فاستدل من هذا أن لزوجها وطأها، وجمهور الفقهاء وعامة العلماء (بالحجاز) (^٣) والعراق على جواز وطء المستحاضة.\nومنع من ذلك قوم، رُوي ذلك عن عائشة قالت: المستحاضة لا يأتيها زوجها (^٤).\n_________\n(^١) ابن أبي شيبة ١/ ١٢٠ (١٣٦٧).\n(^٢) انظر لقول مالك \"المدونة\" ١/ ٥٥.\n(^٣) في الأصل (الحجاز)، والمثبت من \"شرح ابن بطال\".\n(^٤) رواه الدارمي ١/ ٦٢١ (٨٥٧)، وابن أبي شيبة ٣/ ٥٣٧ (١٦٩٥٤)، والدارقطني ١/ ٢١٩، والبيهقي ١/ ٣٢٩.","vol":"5","page":140},{"text":"وهو قول النخعي (^١)، والحكم (^٢)، وابن سيرين (^٣)، وسليمان بن يسار (^٤)، والزهري، قال الزهري: إنما سمعنا بالرخصة في الصلاة (^٥).\nوحجة الجماعة: أن دم الاستحاضة ليس بأذى يمنع الصلاة والصوم؛ فوجب أن لا يمنع الوطء.\nوقول ابن عباس: الصلاة أعظم، أي: من الجماع. من أبين الحجة في ذلك. وقد نزع بمثلها سعيد بن جبير (^٦)، ولا يحتاج إلى غير ما في الباب (^٧). وحديثه تقدم.\n_________\n(^١) رواه الدارمي ١/ ٦٢١ - ٦٢٢ (٨٥٦، ٨٥٨)، وعبد الرزاق ١/ ٣١١ (١١٩٢ - ١١٩٣).\n(^٢) رواه ابن أبي شيبة ٣/ ٥٣٧ (١٦٩٥٦).\n(^٣) رواه الدارمي ١/ ٦٢٠ - ٦٢١ (٨٥٥)، وابن أبي شيبة ٣/ ٥٣٧ (١٦٩٥٥).\n(^٤) رواه عبد الرزاق ١/ ٣١١ (١١٩١)، وابن أبي شيبة ٣/ ٥٣٧ (١٦٩٥٨).\n(^٥) رواه عبد الرزاق ١/ ٣١١ (١١٩١) عن سليمان بن يسار، وروى ابن أبي شيبة ٣/ ٥٣٧ (١٦٩٦٣) عن الزهري قال: يغشاها زوجها إن شاء.\n(^٦) رواه الدارمي ١/ ٦١٧ - ٦١٨ (٨٤٥)، وعبد الرزاق ١/ ٣١٠ (١١٨٧)، وابن أبي شيبة ٣/ ٥٣٨ (١٦٩٦٥).\n(^٧) \"شرح ابن بطال\" ١/ ٤٦١.","vol":"5","page":141},{"text":"<span data-type='title' id=toc-442>٢٩ - باب الصَّلَاةِ عَلَى النُّفَسَاءِ وَسُنَّتِهَا</span>\n٣٣٢ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي سُرَيْجٍ قَالَ: أَخْبَرَنَا شَبَابَةُ قَالَ: أَخْبَرَنَا شعْبَةُ، عَنْ حُسَيْنٍ الُمعَلِّمِ، عَنِ ابن بُريدَةَ، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ، أَنَّ امْرَأَةً مَاتَتْ فِي بَطْنِ، فَصَلَّى عَلَيْهَا النَّبِيُّ - ﷺ - فَقَامَ وَسَطَهَا. [١٣٣١، ١٣٣٢ - مسلم: ٩٦٤ - فتح: ١/ ٤٢٩]\nحَدَّثنَا أَحْمَدُ بْنُ أَبِي سُرَيْجٍ، أنَا شَبَابَةُ قَالَ: أَخْبَرَنَا شُعْبَةُ، عَنْ حُسَيْنٍ المُعَلِّمِ، عَنِ ابن بُرَيْدَةَ، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ، أَنَّ امْرَأَةَ مَاتَتْ فِي بَطْنٍ، فَصَلَّى عَلَيْهَا النَّبِيُّ - ﷺ - فقَامَ وَسَطَهَا.\nهذا حديث أخرجه مع البخاري مسلم والأربعة (^١)، وعند مسلم قال سمرة: صليت خلف النبي - ﷺ - على أم كعب ماتت وهي نفساء، وهذِه الرواية فيها بيان المبهم في رواية الكتاب، وهي أنصارية كما قاله ابن الأثير (^٢).\nوابن بريدة: هو عبد الله بن بريدة بن الحصيب أخو سليمان (^٣).\nوقوله: (وسطها) -هو بالسين الساكنة- وحكى بعضهم فتحها، وقد سلف الكلام على هذِه المادة، وقصد البخاري بهذا الباب يحتمل -كما قال ابن بطال وابن التين- أن النفساء وإن كانت لا تصلي، فهي طاهر، لها\n_________\n(^١) مسلم (٩٦٤) كتاب: الجنائز، باب: أين يقوم الإمام من الميت للصلاة عليه، وأبو داود (٣١٩٥)، والترمذي (١٠٣٥)، والنسائي ٤/ ٧٢، وابن ماجه (١٤٩٣).\n(^٢) \"أسد الغابة\" ٧/ ٣٨٣ (٧٥٧١).\n(^٣) عبد الله بن بريدة، روى عن أنس وسمرة ومعاوية، وروى عنه حماد بن أبي سلمة والشعبي، وعامر الأحول. وثقه أبو حاتم والعجلي ويحيى بن معين، وابن حبان.\nانظر-: \"التاريخ الكبير\" ٥/ ٥١ (١١٠)، \"معرفة الثقات\" للعجلي ٢/ ٢٢ (٨٥٧)، \"الجرح والتعديل\" ٥/ ١٣ (٦١)، \"الثقات\" لابن حبان ٥/ ١٦، \"تهذيب الكمال\" ١٤/ ٣٢٨ - ٣٣٢ (٣١٧٩).","vol":"5","page":142},{"text":"حكم غيرها من النساء ممن ليست نفساء] (^١)؛ لأنه - ﷺ - صلى عليها أوجب لها حكم الصلاة، وليس لون الدم موجودًا بها أن تكون نجسة، وامتناعها من الصلاة ما دام بها الدم عبادة، وهذا يُرد على من زعم أن الآدمي ينجس بموته؛ لأن هذِه النفساء جمعت الموت وحمل النجاسة بالدم اللازم لها، فلمَّا صلى عليها وأبان سنته فيها كان الميت الطاهر الذي لا تسيل منه نجاسة أولى بإيقاع اسم الطهارة عليه (^٢).\nوصوب ابن القصار القول بطهارة ميتة الآدمي، ونقله عن بعض أصحابهم، والصلاة عليه بعد موته تكرمة له وتعظيم.\nوقال ابن المنير: ظنّ الشارح -يعني ابن بطال- وذكر ما أسلفناه عنه، قال: وذلك أجنبي عن مقصوده، وإنما قصده أنها وإن ورد أنها من الشهداء فهي ممن يصلى عليها.\nثم قال: أو أراد التنبيه على أنها ليست بنجسة العين لا لأنه صلى عليها وأن هذا من خصائصه، بل لأن الصلاة على الميت في الجملة تزكية له، ولو كان جسد المؤمن نجسًا لكان حكمه أن يطرح اطراح الجيفة، ويبعّدُ ولا يوقر بالغسل والصلاة (وغيرهما) (^٣) (^٤).\nوهذا هو عين ما أسلفناه عن ابن بطال، والذي ذكره أولًا مدخل له في كتاب الطهارة، وتأول بعضهم كما قال القرطبي: صلاته وسطها من أجل جنينها حتى يكون أمامه (^٥). وسيأتي بسط الكلام فيه في الجنائز إن شاء الله فإنه أليق.\n_________\n(^١) هنا انتهى السقط من (ج).\n(^٢) \"شرح ابن بطال\" ١/ ٤٦٢.\n(^٣) في (ج): وغيرها.\n(^٤) \"المتواري\" ص ٨٢، ٨٣.\n(^٥) \"المفهم\" ٢/ ٦١٦.","vol":"5","page":143},{"text":"<span data-type='title' id=toc-443>٣٠ - باب</span>\n٣٣٣ - حَدَّثَنَا الَحسَنُ بْنُ مُدْرِكٍ قَالَ: حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ قَالَ: أَخْبَرَنَا أَبُو عَوَانَةَ -اسْمُهُ الوَضَّاحُ- مِنْ كِتَابِهِ قَالَ: أَخْبَرَنَا سُلَيمَانُ الشُّيْبَانِيُّ، عَنْ عَبْدِ اللهِ بْنِ شَدَّادٍ قَالَ: سَمِعْتُ خَالَتِي مَيْمُونَةَ -زَوْجَ النَّبِيِّ - ﷺ - أَنَّهَا كَانَتْ تَكُونُ حَائِضًا لَا تُصَلِّي، وَهْيَ مُفْتَرِشَةٌ بِحِذَاءِ مَسْجِدِ رَسُولِ اللهِ - ﷺ - وهْوَ يُصَلِّي عَلَى خُمْرَتِهِ، إِذَا سَجَدَ أصَابَنِي بَعْضُ ثَوْبِهِ. [٣٧٩، ٣٨١، ٥١٧، ٥١٨ - مسلم: ٥١٣ - فتح: ١/ ٤٣٠]\nحَدَّثنَا الحَسَنُ بْنُ مُدْرِكٍ، ثنَا يَحْييَ بْنُ حَمَّادٍ، ثنَا أَبُو عَوَانَةَ -اسْمُهُ الوَضَّاحُ- مِنْ كِتَابِهِ قَالَ: أَخْبَرَنَا سُلَيْمَانُ الشَّيْبَانِىُّ، عَنْ عَبْدِ اللهِ بْنِ شَدَّادٍ قَالَ: سَمِعْتُ خَالَتِي مَيْمُونَةَ -زَوْجَ النَّبِيِّ - ﷺ - أَنَّهَا كَانَتْ تَكُونُ حَائِضًا لَا تُصَلَّي، وَهْيَ مُفْتَرِشَةٌ بِحِذَاءِ مَسْجِدِ رَسُولِ اللهِ - ﷺ - وَهْوَ يُصَلِّي عَلَى خُمْرَتِهِ، إِذَا سَجَدَ أَصَابَني بَعْضُ ثَوْبِهِ.\nوهذا الباب كالذي قبله يدل أن الحائض ليست بنجس؛ لأنها لو كانت نجسًا لما وقع ثوبه عليها وهو يصلي، ولا قربت من موضع مصلاه.\nوفيه: أن الحائض تقرب من المصلى، ولا يضر ذلك صلاته ولا يقطعها؛ لأنها كانت بقرب قبلته؛ لأنه لا يصيبها بثوبه عند سجوده إلا وهي قريبة منه، وأقوى ما نستدل به على طهارة الحائض كما قال ابن بطال: مباشرته - ﷺ - لأزواجه وهن حيض فيما فوق المئزر، إلا أنها وإن كانت طاهرًا، فإنه لا يجوز لها دخول المسجد بإجماع؛ لأمره - ﷺ - في العيدين باعتزال الحيض المصلى (^١).\n_________\n(^١) \"شرح ابن بطال\" ١/ ٤٦٣.","vol":"5","page":144},{"text":"والخمرة: -بضم الخاء المعجمة- حصير صغير من سعف، سميت بذلك؛ لسترها الوجه والكفين من حر الأرض وبردها، والجمع: خمر. فإن كبرت عن ذلك فهي حصير.","vol":"5","page":145},{"text":"٧\n\nكِتابْ التَّيَمُمْ","vol":"5","page":147},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-444>٧ - كِتابُ التَّيمُمْ </span>(^١)\nقَولُ اللهِ تَعَالَى: ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ﴾ [المائدة: ٦]\n\n<span data-type='title' id=toc-445>١ - [باب]</span>\n٣٣٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَهً -زَوْجِ النَّبيِّ - ﷺ - قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - في بَعْضِ أسْفَارِهِ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ -أَوْ بِذَاتِ الَجيْشِ- انْقَطَعَ عِقْدٌ لِي، فَأَقَامَ رَسُولُ اللهِ - ﷺ - عَلَى التِمَاسِهِ، وَأَقَامَ النَّاسُ مَعَهُ، وَلَيْسُوا عَلَى مَاءِ، فَأَتَى النَّاسُ إِلَى أَبِي بَكْرِ الصِّدِّيقِ فَقَالُوا: أَلا تَرى مَا صَنَعَتْ عَائِشَةُ؟ أَقَامَتْ بِرَسُولِ اللهِ - ﷺ - وَالنَّاسِ، وَلَيْسُوا عَلَى مَاءٍ، وَلَيْسَ مَعَهُمْ مَاءٌ. فَجَاءَ أَبُو بَكْرٍ وَرَسُولُ اللهِ - ﷺ - وَاضِعٌ رَأْسَهُ عَلَى فَخِذِي، قَدْ نَامَ، فَقَاج: حَبَسْتِ رَسُولَ اللهِ - ﷺ - وَالنَّاسَ، وَلَيْسُوا عَلَى مَاءٍ، وَلَيْسَ مَعَهُمْ مَاءٌ. فَقَالَتْ عَائِشَةُ: فَعَاتَبَنِي أَبُو بَكْرٍ وَقَالَ مَا شَاءَ اللهُ أَنْ يَقُولَ، وَجَعَلَ يَطْعُنُنِي بِيَدِهِ فِي\n_________\n(^١) جاء بجانب الباب: ثم بلغ الثالث بعد الخمسين كتبه مؤلفه غفر الله له.","vol":"5","page":149},{"text":"خَاصِرَتِي، فَلَا يَمنَعُنِي مِنَ التَّحَرُّكِ إِلَّا مَكَانُ رسول اللهِ - ﷺ - عَلَى فَخِذِي، فَقَامَ رسول اللهِ - ﷺ - حِينَ أَصْبَحَ عَلَى غَيْرِ مَاءٍ، فَأَنْزَلَ الله آيَةَ التَّيَمُّمِ فَتَيَمَّمُوا. فَقَالَ أُسَيْدُ بْنُ الُحضَيْرِ: مَا هِيَ بِأَوَّلِ بَرَكَتِكمْ يَا آلَ أَبِي بَكْرٍ. قَالَتْ: فَبَعَثْنَا البَعِيرَ الذِي كُنْتُ عَلَيْهِ، فَأَصَبْنَا العِقْدَ تَحْتَهُ. [٣٣٦، ٣٦٧٢، ٣٧٧٣، ٤٥٨٣، ٤٦٠٧، ٤٦٠٨، ٥١٦٤، ٥٢٥٠، ٥٨٨٢، ٦٨٤٤، ٦٨٤٥ - مسلم: ٣٦٧ - فتح: ١/ ٤٣١]\n\n٣٣٥ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ قَالَ: حَدَّثَنَا هُشَيْمٌ ح. قَالَ: وَحَدَّثَنِي سَعِيدُ بْنُ النَّضْرِ قَالَ: أَخْبَرَنَا هُشَيْمٌ قَالَ: أَخْبَرَنَا سَيَّارٌ قَالَ: حَدَّثَنَا يَزِيدُ -هُوَ ابن صُهَيبٍ الفَقِيرُ- قَالَ: أَخْبَرَنَا جَابِرُ بْن عَبْدِ اللهِ أَنَّ النَّبِيَّ - ﷺ - قالَ: \"أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ، وَأُحِلَّتْ لِيَ المَغَانِمُ وَلَمْ تَحِلَّ لأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبيُّ يُبْعَثُ إلى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة\". [٤٣٨، ٣١٢٢ - مسلم: ٥٢١ - فتح: ١/ ٤٣٥]\nهو في اللغة: القصد والتعمد، وهو ما ذكره البخاري في التفسير في سورة المائدة. أعني: التعمد (^١)، ورواه ابن أبي حاتم (^٢) وابن المنذر عن سفيان (^٣).\nوهو في الشرع: إيصال التراب للوجه واليدين بشرائط مخصوصة، والأصل فيه من الكتاب قوله تعالى: ﴿فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾ [المائدة: ٦] وهو ما استفتح به البخاري كتابه حيث قَالَ: وقول الله تعالى: ﴿فَلَمْ تَجِدُوا مَآءً فَتَيَمَّمُوا﴾ [المائدة: ٦] الآية.\n_________\n(^١) سيأتي قبل الرواية (٤٦١٠٧) باب: قوله: ﴿فَلَمْ تَجِدُوا مَآءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٩٦٢ (٥٣٧٠).\n(^٣) \"الوسيط في تفسير القرآن المجيد\" لابن المنذر ٢/ ٥٨.","vol":"5","page":150},{"text":"ومن السنة أحاديث الباب وغيره، وقام الإجماع عَلَى جواز التيمم للحدث الأصغر، وفي الجنابة أيضًا، وخالف فيه عمر بن الخطاب، وابن مسعود، والنخعي، والأسود (^١) كما نقله ابن حزم (^٢).\nوقد ذكروا رجوع عمر، وابن مسعود (^٣)، وفي \"المصنف\": أفتى أبو عطية بأنه لا يصلى بالتيمم (^٤). وهو رخصة، وفضيلة خصت بها هذِه الأمة دون غيرها من الأمم (^٥).\n_________\n(^١) روى ابن أبي شيبة عنهم آثارًا دالة على ذلك ١/ ١٤٥ (١٦٦٧ - ١٦٧١).\n(^٢) \"المحلى\" ٢/ ١٤٤.\n(^٣) انظر: \"مجموع الفتاوى\" ٢١/ ٣٥١.\n(^٤) \"المصنف\" ١/ ١٤٥ (١٦٧٠).\n(^٥) قال شيخ الإسلام ابن تيمية:\nوهذا التيمم المأمور به في الآية هو من خصائص المسلمين، ومما فضلهم الله به على غيرهم من الأمم. ففي الصحيحين عن جابر بن عبد الله أن النبي - ﷺ - قال: \"أعطيت خمسًا لم يعطهن نبي قبلي: نصرت بالرعب مسيرة شهر، وجعلت لي الأرض مسجدًا وطهورًا. فأيما رجل من أمتي أدركته الصلاة فليصل. وأحلت لي الغنائم ولم تحل لأحد قبلي، وأعطيت الشفاعة، وكان النبي يبعث إلى قومه خاصة، وبعثت إلى الناس عامة\" وهذا لفظ البخاري.\nوفي \"صحيح مسلم\" عن أبي هريرة: أن رسول الله - ﷺ - قال: \"فضلت على الأنبياء بست: أعطيت جوامع الكلم، ونصرت بالرعب، وأحلت لي الغنائم، وجعلت لي الأرض مسجدًا وطهورًا، وأرسلت إلى الخلق كافة، وختم بي النبيون\".\nولمسلم أيضًا عن حذيفة بين اليمان أن النبي - ﷺ - قال: \"فضلت على الناس بثلاث: جعلت صفوفنا كصفوف الملائكة، وجعلت لنا الأرض كلها مسجدًا وجعلت تربتها لنا طهورًا إذا لم نجد الماء\". وعن عمرو بن شعيب عن أبيه عن جده قال: قال رسول الله - ﷺ -: \"جعلت لي الأرض مسجدًا وطهورًا، أينما أدركتني الصلاة تمسحت وصليت: وكان من قبلي يعظمون ذلك، إنما كانوا يصلون في كنائسهم وبيعهم\". \"مجموع الفتاوى\" ٢١/ ٣٤٧ - ٣٤٨.","vol":"5","page":151},{"text":"والصعيد هو: التراب كما قَالَ ابن عباس (^١)، والطيب: الطاهر، وقيل: الحلال.\nثم ساق البخاري ﵀ حديثين:\nأولهما: حديث عائشة: قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي بَعْضِ أَسْفَارِهِ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ -أَوْ بِذَاتِ الجَيْشِ- انْقَطَعَ عِقْدٌ لِي .. الحديث بطوله.\nوفيه: فأنزل الله آية التيمم.\nوهو حديثٌ عظيمٌ أخرجه البخاريّ في أربعة مواضع أخر: في التفسير (^٢)، وفضائل أبي بكر (^٣)، والنكاح (^٤)، والمحاربين (^٥).\nوأخرجه مسلمٌ في الطهارة، وعنده: فأرسل ناسًا من أصحابه في طلبها، فأدركتهم الصلاةُ فصلَّوا بغير وضوءٍ، فلمَّا أتوا رسول الله - ﷺ - شكوا ذَلِكَ إليه، فنزلت آيةُ التيمم (^٦)\nوللنسائي: سقطت لي قلادةٌ بالبيداء ونحن داخلون المدينة (^٧).\nوفي رواية له: عرس - ﷺ - بأولات الجيش. قال عمَّارُ: فانقطع عقد عائشة (^٨).\n_________\n(^١) روى عبد الرزاق ١/ ٢٢١ (٨١٤)، وابن أبي شيبة ١/ ١٤٨ (١٧٠٢)، والبيهقي ١/ ٢١٤. عن ابن عباس أنه قال: أطيب الصعيد أرض الحرث.\n(^٢) سيأتي برقم (٤٦٠٧) باب: قوله ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾.\n(^٣) سيأتي برقم (٣٦٧٢) باب: قول النبي - ﷺ - \"لو كنت متخذًا خليلًا\".\n(^٤) سيأتي برقم (٥٢٥٠) باب: قول الرجل لصاحبه: هل أعرستم الليلة؟\n(^٥) سيأتي برقم (٦٨٤٤) كتاب: الحدود، باب: من أدب أهله أو غيره دون السلطان.\n(^٦) \"صحيح مسلم\" (٣٦٧/ ١٠٩) كتاب: الحيض، باب: التيمم.\n(^٧) \"سنن النسائي\" ١/ ١٧٢.\n(^٨) \"سنن النسائي\" ١/ ٦٧، قال الألباني في \"صحيح النسائي\": صحيح.","vol":"5","page":152},{"text":"وعند أبي داود: بعث أسيد بن حضير وأناسًا معه، فحضرت الصلاة، فصلَّوا بغيرِ وضوءٍ. قَالَ أبو داود في كتاب التفرد الذي تفرَّد به من هذا الحديث: أنهم لم يتركوا الصلاة حين لم يجدوا الماءَ، فصلَّوا بغير وضوءٍ؛ لأنَّ بعض الناس يقول: إذا لم يجد الماء لا يصلِّي (^١).\nوعند الترمذي من طريق هشام، عن أبيه، عن عائشة أنَّ قلادَتها سقطت ليلةَ الأبواءِ (^٢). يعني في صفر سنة اثنتين من الهجرةِ. ولابن ماجه من حديث عمَّار قَالَ: فانطلق أبو بكر إلى عائشة لما نزلت الرخصةُ، فقال: ما علمتُ أنك لمباركة (^٣).\nولأبي محمد إسحاق بن إبراهيم البُستي في \"تفسيره\" من حديث ابن أبي ملكية عنها أن القائل له: ما كان أعظم بركة قلادتِك رسول الله - ﷺ -.\nوللطبراني من حديث الزُّبير، عن عائشةَ: قالت: لما كان من أمرِ عقدي ما كان، وقال أهلُ الإفك ما قالوا خرجتُ مع رسول الله - ﷺ - في غزوةٍ أخرى، فسقط أيضًا عقدي حَتَّى حبس الناس عَلَى التماسه وطلع الفجرُ، فلقيتُ من أبي بكرٍ ما شاءَ اللهُ وقال: يا بنية، في كل سفرٍ تكونين عناءً وبلاءً، ليس مع الناسِ ماءٌ. فأنزل اللهُ تعالى الرخصةَ في التيمم، فقال أبو بكر: إنك ما علمتُ لمباركة (^٤).\nوفي بعض ألفاظِ \"الصحيحِ\": أنه ضاع عقدها في غزوةِ المريسيع\n_________\n(^١) \"سنن أبي داود\" (٣١٧).\n(^٢) لم أقف عليها عن الترمذي في \"سننه\"، ورواه الحميدي في \"مسنده\" ١/ ٢٤٣ (١٦٥) وقد عزاه ابن حجر في \"فتح الباري\" ١/ ٤٣٢، للحميدي في \"مسنده\".\n(^٣) \"سنن ابن ماجه\" (٥٦٥)، قال الألباني في: \"صحيح ابن ماجه\": صحيح.\n(^٤) \"المعجم الكبير\" ٢٣/ ١٢١ - ١٢٢ (١٥٩).","vol":"5","page":153},{"text":"التي كان فيها قصة الإفكِ (^١). وقال أبو عبيد البكري: وفي حديث الإفك: فاأنقطع عقدٌ لها من جزع ظفار، فحبسَ الناسَ ابتغاؤه (^٢).\nقال ابن سعدٍ: خرج رسولُ الله - ﷺ - إلى المريسيع يومَ الاثنين لليلتين خلتا من شعبان سنة خمس (^٣). ورجحه الحاكمُ في \"إكليله\". وقال البخاري، عن ابن إسحاق: سنة ستٍّ (^٤). وروى يونسُ عنه في \"مغازيه\" أن ذَلِكَ في شعبانَ. قَالَ البخاريُّ: وقال موسى بن عقبةَ: سنة أربع (^٥).\nإذا عرفتَ ذَلِكَ فلنتكلم عليه من وجوهٍ:\nأحدها:\nأجمعَ أهلُ السِّيرِ أن قصةَ الإفكِ كانت في غزوة المريسيعِ، وهي غزوةُ بني المصطلق. وفي \"الصحيح\" أنه ضاع عقدُها في هذِه الغزوةِ كما سلف. وقد اختُلف في تاريخ خروجِه - ﷺ - إلى هذِه الغزوةِ عَلَى أقوال ثلاث: سنة أربعٍ، خمسٍ، ستٍّ، وقد حكيناها لك آنفًا.\nثم اختلفوا متى فرض التيمم؟ عَلَى قولين:\nأحدهما: في المريسيع سنة ستٍّ، قاله ابن التين وابنُ بزيزة في \"شرح الأحكام الصغرى\".\n_________\n(^١) سيأتي برقم (٢٦٦١) كتاب: الشهادات، باب: تعديل النساء بعضهن بعضًا، أنه ضاع عقدها في قصة الإفك. ورواه مسلم أيضا (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك.\n(^٢) \"معجم ما استعجم\" ٣/ ٩٠٥.\n(^٣) \"الطبقات الكبرى\" ٢/ ٦٣.\n(^٤) سيأتي قبل الرواية (٤١٣٨) كتاب: المغازي، باب: غزوة بني المصطلق من خزاعة.\n(^٥) انظر الموضع السابق.","vol":"5","page":154},{"text":"ثانيهما: سنة أربعٍ. قَالَ ابن الجوزي: زعمَ ابن حبيب أنَّ عقدَها سقط في الرابعة في غزوة ذاتِ الرقاعِ، وفي غزوة بني المصطلق سنة ستٍّ قصة الإفك. قلتُ: يرد هذا روايةُ الطبراني السالفة: أن الإفك قبل التيمم.\nثانيها:\nالبيداء: الشرف الذي قُدَّام ذي الحليفة في طريق مكةَ كما قاله البكري (^١)، وزعم أنَّ سقوطَه كان بمكان يقال له: الضُّلضُل، بمعجمتين. قَالَ: وهو الصحيح. وأما الجوهري (^٢) فذكرهُ بمهملتين. وذات الجيش من المدينةِ عَلَى بريد، ذكره أبو عبيد عن القتبي (^٣).\nثالثها:\nقولها: (انقطعَ عِقد لي). هو بكسر العين، ثم قاف: كل ما يُعقد ويعلق في العنق، ويقال له: قِلادة كما سلفَ، وسلف أيضًا أنه من جزع ظفار. وفي رواية أنها استعارت قِلادةً من أسماءَ فهلكت (^٤).\nفإنْ قلتَ: ظاهرُ الحديث أنهما قصتان في حالين. قلتُ: بل كانت واحدة، وإنما الرواية تختصر وتخالف بين العباراتِ، فإنَّ القلادة كانت لأسماء واستعارتها منها عائشةُ فأضافتها إليها بقولها: ضاعَ عِقدي.\nقلت: رواية الطبراني السالفة تخالف هذا، ويقويه رواية الترمذي\n_________\n(^١) \"معجم ما استعجم\" ٢/ ٤٠٩.\n(^٢) ورد في هامش (س) ما نصه: ولم أره في الكتاب المذكور.\n(^٣) \"معجم ما استعجم\" ٢/ ٤٠٩.\n(^٤) سيأتي برقم (٣٣٦) كتاب: التيم، باب: إذا لم يجد ماءً ولا ترابًا، ومسلم (٣٦٧/ ١٠٩) كتاب: الحيض، باب: التيمم.","vol":"5","page":155},{"text":"السالفة أنه كان سنة اثنين (^١)، فيجوز أن يقال بالتعددِ، وأنَّ في واحدة سقط عِقدُها، وفي أخرى: سقط عقد أختِها.\nفائدةٌ:\nهذا العِقد وردَ في خبرٍ أنَّ ثمنه اثنا عشر درهمًا، ذكره ابن بطال (^٢). وقيل: كان ثمنُه يسيرًا، حكاه ابن التين.\nرابعها:\nقولها: (فجعل يَطْعُنني). هو بضم العين، وحكى صاحب \"المطالع\" فتحها (^٣). وفي \"المجمل\": الفتح بالقولِ، والضم بالرمحِ (^٤). وقيل: كلاهما بالضمِّ، حكاه في \"الجامع\".\nوالخاصرة معروفةٌ، وهي: منقطعُ الأضلاع إلى الحجَبَةِ، كما قَالَه صاحبُ \"المحكمِ\" (^٥).\nخامسها:\nقولها: (فأنزل الله آية التيمم). أي: التي في المائدةِ التي تلاها البخاريُّ. وكذا رواه الحميديُّ في الجمع من حديث عمرو بن الحارث، عن عبد الرحمن بن القاسمِ، عن أبيه، عن عائشة، فذكر الحديثَ، وفيه: فنزلت: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ\n_________\n(^١) تقدم أنها عند الحميدي في \"مسنده\".\n(^٢) \"شرح ابن بطال\" ١/ ٤٦٨.\n(^٣) ورد بهامش (س) ما نصه: ولم أره في نسخة بـ \"المطالع\" لكن في \"الصحاح\" هو (…) الضم والفتح.\n(^٤) \"المجمل\" ٢/ ٥٨٣ مادة: طعن.\n(^٥) قال ابن سيده في \"المحكم\" ٩/ ١٦٩ مادة: أطل: الإطل: منقطع الأضلاع من الحجبة، وقيل: هو الخاصرة كلها.","vol":"5","page":156},{"text":"فَاغْسِلُوا وُجُوهَكُمْ﴾ الآية إلى قوله ﴿لَعَلَّكُمْ تَشْكُرُونَ﴾ [المائدة: ٦] (^١).\nوأما الواحديُّ فذكرها في سورةِ النساءِ، فقال: قوله تعالى من سورة النساء: ﴿فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾ [النساء: ٤٣] ثم ساق حديثَ البخاريِّ، ثم ساقه من حديثِ عمَّار، وفيه: فأنزل اللهُ رخصةَ التطهير بالصعيدِ الطيبِ، فقامَ المسلمون فضرَبوا بأيديهم الأرض ثم رفعوا أيديهم، ولم يقبضوا من التراب شيئًا، ثم ذكر كيفية التيمم (^٢).\nوقال أبو بكرِ بن العربي: هذِه معضلةٌ ما وجدتُ لدائها من دواءٍ، آيتانِ فيهما ذكر التيمم، في النساء والمائدة، ولا نعلم أيتهما عنت عائشةُ بقولها: فانزلت آية التيمم (^٣).\nوقال ابن بطَّال: هي آية المائدةِ وآية النساءِ؛ لأن الوضوءَ كان لازمًا لهم قبل ذَلِكَ، والآيتان مدنيتان، ولم تكن صلاةٌ قبل إلا بوضوءٍ، فلما نزلت آية التيمم لم يُذكر الوضوء، لأنه (^٤) متقدمًا (قالوا) (^٥)؛ لأن حكم التيمم هو الطارئُ عَلَى الوضوء، وقيل: يحتمل أن يكون أولًا نزل أول الآية، وهو فرضُ الوضوءِ، ثم نزل عند هذِه الواقعةِ آيةُ التيمم، وهو تمام الآية، وهو: ﴿وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ﴾ ﴿المائدة: ٦﴾ أَو يحتمل أن الوضوء كان بالسنة لا بالقرآن ثم أنزلا معًا، فعَّبرت عائشةُ بالتيمم إذ كان هو (الأصل) (^٦) المقصود (^٧).\n_________\n(^١) \"الجمع بين الصحيحين\" ٤/ ١٧.\n(^٢) \"أسباب النزول\" ص ١٥٨ (٣١٧).\n(^٣) \"أحكام القرآن\" لابن العربي ٢/ ٤٤١.\n(^٤) ورد بهامش (س): لعله سقط: كان.\n(^٥) في (ج): متلوًا.\n(^٦) ساقطة من (ج).\n(^٧) \"شرح ابن بطال\" ١/ ٤٦٨.","vol":"5","page":157},{"text":"وجزم القرطبيُّ وغيرُه بأنها عنت بذلك آيةَ النساءِ؛ لأنَّ آيةَ المائدةِ ذُكر فيها الوضوءُ بالماءِ والتيممُ، وغُسل الجنابةِ، وفي النساءِ لم يذكر الوضوء، وإنما ذكر التيمم عند عدم الماءِ بغير ذكر الأسباب التي كانت معروفة عندهم، فكانت النساءُ أخصُّ بها من المائدة (^١).\n_________\n(^١) \"الجامع لأحكام القرآن\" ٥/ ٢٣٣.\nوقال ابن رجب ﵀:\nوالآية التي نزلت بسبب هذِه القصة كانت آية المائدة، فإن البخاري خرَّج هذا الحديث في \"التفسير\" من كتابه هذا من حديث ابن وهب، عن عبد الرحمن بن القاسم وقال في حديثه: فنزلت ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ﴾ [المائدة: ٦] هذِه الآية.\nوهذا السفر الذي سقط فيه قلادة عائشة أو عقدها كان لغزوة المريسيع إلى بني المصطلق من خزاعة سنة ست، وقيل: سنة خمس، وهو الذي ذكره ابن سعد عن جماعة من العلماء قالوا: وفي هذِه الغزوة كان حديث الإفك. وقد ذكر الشافعي أن قصة التيمم كانت في غزوة بني المصطلق، وقال: أخبرني بذلك عددٌ من قريشٍ من أهل العلمِ بالمغازي وغيرهم.\nفإن قيل: فقد ذكر غير واحدٍ منهم ابن عبد البر أنَّه يحتملُ أن يكونَ الذي نزلَ بسببِ عائشة الآية في سورة النِّساء، فإنَّها نزلتْ قبل سورة المائدة بيقين، وسورة المائدة من أواخر ما نزل من القرآن حتَّى قيل: إنها نزلت كلُّها أو غالبها في حجَّة الوداع، وآية النساء نزولها متقدمٌ.\nوفي \"صحيح مسلم\" من حديث سعد بن أبي وقاص أنَّها نزلت فيه لمَّا ضربه رجلٌ قد سكر بلحي بعير ففزر أنفه.\nوفي \"سنن أبي داود\"، والنسائي، وابن ماجه، عن عليٍّ أنَّ رجلًا صلَّى وقد شرب الخمر فخلطَ في قراءته فنزلتْ آيةُ النساء.\nفقد تبيَّنَ بهذا أنَّ الآية التي في سورة النساء نزلتْ قبل تحريم الخمر، والخمر حرمت بعد غزوة أحد، ويقال: إنَّها حُرِّمتْ في محاصرةِ بني النضير بعد أحدٍ بيسيرٍ، وآية النساء فيها ذكر التيمم، فلو كانت قد نزلت قبل قصة عائشة فدل على أن قصة عائشة، لما توقفوا حينئذٍ في التيمم، ولا اتظروا نزول آية أخرى فيه. =","vol":"5","page":158},{"text":"سادسها:\nقولها: (فقال أُسيد بن حُضير). هو -بضم الهمزة والحاء المهملة وبالضاد المعجمة المفتوحة وآخره راء مهملة- ابن سماك بن عتيك بن رافع بن امرئِ القيسِ، كذا ذكره ابن عبد البر (^١)، وصوابه حذف رافع بينهما، وكان من أحسن الناس صوتًا بالقرآن، وهو صاحبُ الظِّلةِ التي رآها وهو يقرأ سورةَ الكهفِ، وفسَّرها - ﷺ - بالملائكةِ دنت لصوتِه، ولو قرأ حَتَّى أصبحَ لرآهم الناسُ، وهو صاحبُ العصا التي أوقدت مع عباد بن بشر، مات بالمدينةِ سنة عشرين (^٢).\nسابعها:\nقولها: (فبعثنا البعيرَ الذي كنتُ عليه، فأصبنا العِقدَ تحته). وفي الروايةِ التي تأتي في الباب بعده: فبعث رسولُ اللهِ - ﷺ - رجلًا فوجدها.\nوفي روايةٍ أخرى: بعث أسيد بن حُضير وأناسًا معه في طلبها (^٣). زعم الداودي أنَّ هذا مما لا يُشك في تضاده.\n_________\n= قيل: هذا لا يصح لوجوه: أحدها: أن سبب نزول آية النساء قد صح أنه كان ما ينشأ من شرب الخمر من المفاسد في الصلاة وغيرها، وهذا غير السبب الذي اتفقت الروايات عليه في قصة عائشة نزل بسببها آيةٌ غير آية النساء، وليس سوى آية المائدة.\nوالثاني: أنَّ آية النِّساء لم تحرم الخمر مطلقًا، بل عند حضور الصَّلاةِ، وهذا كان قبل أحُدٍ وقصة عائشة كانت بعد غزوة أحد بغيرِ خلاف، وليسَ في قصتها ما يناسب النَّهي عن قربانِ الصَّلاةِ مع السكر حتى تُصدَّر به الآية. \"فتح الباري\" لابن رجب ٢/ ١٩٨ - ٢٠٠.\n(^١) \"الاستيعاب\" ١/ ١٨٥ (٥٤).\n(^٢) انظر: \"معرفة الصحابة\" لأبي نعيم ١/ ٢٥٨ (١١٦)، و\"الاستيعاب\" ١/ ١٨٥ (٥٤)، و\"أسد الغابة\" ١/ ١١١ (١٧٠)، و\"الإصابة\" ١/ ٤٩ (١٨٥).\n(^٣) رواها أبو داود (٣١٧).","vol":"5","page":159},{"text":"قَالَ: ولا أرى الوهمَ إلا في رواية ابن نمير. يعني الثانيةَ. قَالَ: وحملَ إسماعيلُ بن إسحاقَ على رواية ابن نمير، وجعله مناقضًا لحديثِ مالكٍ.\nورد ذَلِكَ ابن أبي صفرةَ بأنه يحتمل أن يكونَ المبعوث أُسيدًا فوجدها بعد رجوعه من طلبها، ويحتمل أن يكون الشارع وجدها عند إثارة البعير بعد انصرافِ المبعوثين إليها، فلا تعارضَ إذن.\nوهذا كله إنما يأتي إذا قلنا باتحاد الواقعة، فإن قلنا بتعددها كما سلف فلا. ويحتمل أنْ يعني بالرجل الأمير عَلَى جماعةٍ، وعينه بعضهم بأُسيدٍ وأصحابِه، واقتصر عليه بعضهم.\nثامنها: في فوائده:\nالأولى: ابتداء مشروعية التيمم، وذكر البرقي في \"معرفة الصحابة\" أن الأسلعَ قَالَ لرسولِ الله - ﷺ - يومًا: إني جُنبٌ وليس عندي ماءٌ. فأنزل اللهُ آيةَ التيمم (^١)، وحكاه الجاحظ في \"برهانِه\" قولًا، وهو غريب.\nوفي \"المصنف\" عن عباد بن العوَّامِ، عن برد، عن سليمانَ بن موسى، عن أبي هريرةَ: لما نزلت آية التيمم لم أدر كيف أصنع، فأتيتُ النَّبيَ - ﷺ -، فضرب بيده ضربةً إلى الأرض فمسح وجهَهُ وكفيه (^٢)، وهو مشكل إذ التيمم كان قبل إسلامِه.\nثانيها: حرمة الأموالِ الحلال، ولا تضيع وإن قلَّتْ.\nثالثها: جواز حفظ الأموال، وإن أدى إلى عدمِ الماء (في الوقت،\n_________\n(^١) رواه أبو نعيم في \"معرفة الصحابة\" ١/ ٣٥٦ (١٠٩٢ - ١٠٩٤) ترجمة (٢٤٦).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ١٤٧ (١٦٨٩) كتاب: الطهارات، باب: في التيمم كيف هو؟","vol":"5","page":160},{"text":"قاله ابن مسلمة المالكي في \"مبسوطه\" وعلى هذا يجوز للإنسان سلوك طريق يتيقن فيه عدم الماء) (^١) طلبًا للمال.\nرابعها: شكوى المرأة إلى والدها، وإن كان لها زوجٌ.\nخامسها: خروج النساء مع الرِّجالِ في الأسفارِ والغزواتِ، وذلك مباح إذا كان العسكرُ (كثيرًا) (^٢) يؤمن عليه الغلبة.\nسادسها: الإقامة (على) (^٣) موضعٍ لا ماءَ فيه للمصلحةِ، إذ في الحديث: وليسوا عَلَى ماءِ.\nسابعها: جواز القلادة للنساءِ.\nثامنها: جواز السَّفرِ بها بإذن الغير.\nتاسعها: جواز وضعِ الرجل رأسَه عَلَى فخذِ زوجتِه.\nعاشرها: جواز دخول والد الزوجة إلى بيتها وإن كان زوجها نائمًا بغيرِ إذنه والإنصاف منها بغيرِ إذنه.\nالحادية عشرة: تأديبُ الرجلِ ولدَه بالقولِ والفعلِ والضربِ، وإنْ كان كبيرًا خارجًا عن بيته متزوجًا.\nالثانية عشرة: احتمالُ المشقةِ لأجل المصلحة؛ لقولها: ولا يمنعني من التحركِ إلا مكان رسولِ الله - ﷺ - عَلَى فخذي.\nالثالثة عشرة: معاتبة من نسب إلى ذنبٍ أو جريمةٍ كما عاتب الصديق ابنتَهُ عَلَى حبسِ الجيش بسببها.\nالرابعة عشرة: نسبةُ الفعلِ إلى من هو سببه وإن لم يفعله؛ لقولهم: ألا ترى ما صنعتْ عائشةُ. إلى آخره، فنُسبَ الفعلُ إليها إذ كانت سببه.\n_________\n(^١) ما بين القوسين ليست في (ج).\n(^٢) في (ج): قليلًا.\n(^٣) في (ج): في.","vol":"5","page":161},{"text":"الحديث الثاني:\nحديث يزيد الفقير عن جابر مرفوعًا: \"أُعْطِيتُ خَمْسًا .. \" الحديث.\nوالكلامُ عليه من وجوهٍ:\nأحدها:\nهذا الحديث أخرجه أيضًا في الصلاةِ (^١)، وبعضه في فرضِ الخُمسِ (^٢)، وأخرجه مسلمٌ في الصلاةِ، والنسائي في الطهارةِ (^٣).\nويزيد هذا ليس فقيرًا، وإنما لُقِّب بذلك؛ لأنه كان مكسورَ فقار ظهره. قَالَ في \"المحكمِ\": رجل فقير وفقِّير: مكسور فقار الظهر (^٤).\nثانيها:\nعدَّ كون الأرضِ مسجدًا وطهورًا خصلةً واحدة، وإلا كانت ستًّا.\nوفي مسلمِ من حديث أبي هريرةَ: \"فُضِّلتُ عَلَى الأنبياء بستٍّ، وأعطيتُ جوامعَ الكَلمِ، وخُتم بي النبيون\" (^٥) وعنده أيضًا من حديث حذيفة: \"فُضِّلنا عَلَى الناس بثلاثٍ: جُعلتْ صفوفُنا كصفوفِ الملائكةِ، وجعلت لنا الأرضُ كلها مسجدًا، وتربتها لنا طهورًا إذا لم نجد الماءَ\" (^٦) وللدارقطني: \"وترابها\" بدل \"وتربتها\" (^٧) ولا تعارض بينها، والأعداد لا تدل عَلَى الحصر، ويجوز أن يكون أعلمه اللهُ تعالى أولًا\n_________\n(^١) سيأتي برقم (٤٣٨) باب: قول النبي - ﷺ -: \"جعلت لى الأرض مسجدًا وطهورًا\".\n(^٢) سيأتي برقم (٣١٢٢) باب: قول النبي - ﷺ -: \"أحلت لكم الغنائم\".\n(^٣) \"صحيح مسلم\" (٥٢١) كتاب: المساجد ومواضع الصلاة، \"سنن النسائي\" ١/ ٢٠٩.\n(^٤) \"المحكم\" ٦/ ٢٣١ مادة: فقر، وفيه: رجل مَفْقور، وفَقِير.\n(^٥) \"صحيح مسلم\" (٥٢٣) كتاب: المساجد ومواضع الصلاة.\n(^٦) \"صحيح مسلم\" (٥٢٢) كتاب: المساجد ومواضع الصلاة.\n(^٧) \"سنن الدارقطني\" ١/ ١٧٥.","vol":"5","page":162},{"text":"بالقليلِ ثم بالكثيرِ (^١).\nثالثها:\nقولها: \"لم يُعطهُنَّ أحدٌ قبلي\" أي: لم تجمع لأحدٍ قبله.\nرابعها:\nالنصر: العون. والرعب: الخوف والوجل. والشفاعة: الطلب أو الدعاء. والمسجد: بفتح الجيم وكسرها، والمراد به هنا: موضع السجود.\nوقوله: \"فأيُّما رجل\" ما زائدة؛ لتوكيد الشرط، والفاء في \"فليصل\" جواب الشرط، والطهور هو المطهر. وفيه: إظهار كرامة الآدمي؛ لأنه خُلق من ماءٍ وترابٍ، فجعلهما اللهُ طهورين لهذا (^٢).\n_________\n(^١) وقد جمع ابن حجر في \"الفتح\" الروايات والأحاديث التي فيها الخصال التي اختص بها النبي فبلغ بها سبع عشرة خصلة، ثم قال: ويمكن أن يوجد أكثر من ذلك لمن أمعن التتبع، ثم قال: وقد ذكر أبو سعيد النيسابوري في كتاب \"شرف المصطفى\" أن عدد الذي اختص به نبينا - ﷺ - عن الأنبياء ستون خصلة. \"فتح الباري\" ١/ ٤٣٩.\n(^٢) قال ابن القيم ﵀:\nومما يظن أنه على خلاف القياس باب التيمم، قالوا: إنه على خلاف القياس من وجهين:\nأحدهما: أن التراب ملوث لا يزيل درنًا ولا وسخا ولا يطهر البدن، كما لا يطهر الثوب.\nوالثاني: أنه شرع في عضوين من أعضاء الوضوء دون بقيتها، وهذا خروج عن القياس الصحيح. ولعمر الله إنه خروج عن القياس الباطل المضاد للدين، وهو على وفق القياس الصحيح، فإن الله سبحانه جعل من الماء كل شيء حي، وخلقنا من التراب، فلنا مادتان: الماء والتراب، فجعل منهما نشأتنا وأقواتنا، وبهما تطهرنا وتعبدنا، فالتراب أصل ما خلق منه الناس والماء حياة كل شيء، وهما =","vol":"5","page":163},{"text":"خامسها:\nاستدل به من جَوَّز التيمم بجميع أجزاء الأرض، وبه قَالَ أبو حنيفةَ ومالكٌ، حَتَى جوازه بصخرةٍ مغسولة (^١)، وفيه نظرٌ؛ لأن (من) الدالة عَلَى التبعيض في الآيةِ تقتضي أن يمسحَ بشيءٍ يحصل عَلَى الوجهِ واليدين بعضه.\nوقد أنصف الزمخشريُّ وهو من الحنفيةِ، فإنه أبرز ما ذكرناه في صورةِ سؤالٍ يدل عَلَى المنعِ بالحجرِ ونحوه، وأجابَ بقوله: قلت: هو كما نقول الحقُ أحق من المراءِ (^٢). وأبعد ابن كيسانَ، وابن عليَّةَ فقالا بجوازه بالمسكِ والزعفرانِ، نقله عنهما النَّقاشُ في \"تفسيره\" (^٣).\n_________\n= الأصل في الطبائع التي ركب الله عليهما هذا العالم، وجعل قوامه بهما.\nثم قال: وأما كونه في عضوين ففي غاية الموافقة للقياس والحكمة، فإن وضع التراب على الرؤوس مكروه في العادات، وإنما يفعل عند المصائب والنوائب. والرجلان محل ملابسة التراب في أغلب الأحوال، وفي تتريب الوجه من الخضوع والتعظيم لله والذل له والانكسار لله ما هو من أحب العبادات إليه وأنفعها للعبد\nثم قال: وأما جمعها بين الماء والتراب في التطهير فلله ما أحسنه من جمع! وألطفه وألصقه بالعقول السليمة والفطر المستقيمة! وقد عقد الله سبحانه الإخاء بين الماء والتراب قدرًا وشرعًا: فجمعهما الله -﷿- وخلق آدم وذريته، فكانا أبوين اثنين لأبوينا وأولادهما، وجعل منهما حياة كل حيوان، وأخرج منهما أقوات الدواب والناس والأنعام، وكانا أعم الأشياء وجودًا، وأسهلها تناولًا، وكان تعفير الوجه في التراب قدرًا من أحب الأشياء إليه، ولما كان عقدُ هذِه الأخوة بينهما قدرًا أحكم عقدٍ وأقواه كان عقد الأخوة بينهما شرعًا أحسن عقدٍ وأصحه، فلله الحمد رب السماوات ورب الأرض رب العالمين، وله الكبرياء في السموات والأرض، وهو العزيز الحكيم. \"إعلام الموقعين\" ٢/ ١٧ - ١٨، ١٧٤ - ١٧٥.\n(^١) انظر: \"الهداية\" ١/ ٢٧، \"الذخيرة\" ١/ ٣٤٦ - ٣٤٧.\n(^٢) \"الكشاف\" ١/ ٤٤٩.\n(^٣) وانظر: \"مجموع الفتاوى\" ٢١/ ٣٦٤ - ٣٦٦.","vol":"5","page":164},{"text":"سادسها:\nقوله: \"فأيما رجلٌ من أمتي أدركته الصلاةُ فليصل \" هذا عام إلا ما خرج بدليلٍ، كالمكان المغصوب ونحوه، وتُكره الصلاة في مواطن كالحمَّام، وغيره مما هو مبسوطٌ في الفروع. ولم يأت في أثرٍ، كما قَالَ ابن بطَّالٍ، عن المهلب: أنَّ الأرضَ منعت من غيرِه - ﷺ - مسجدًا، وقد كان عيسى -﵇- يسيح في الأرضِ ويصلي حيث أدركته الصلاةُ فالمجموع ثبت، وغيره لم تجعل له طهورًا (^١).\nسابعها:\nقد يُؤخذ من هذا أنه لا يجوز التيمم إلا بعد دخول الوقت كما هو مذهبُ الجمهورِ، وقد يؤخذ منه أيضًا تيممُ الحضريُّ إذا عدِمَ الماء وخافَ فوتَ الصلاةِ (^٢).\nثامنها:\nالغنائم: جمع غنيمة، وكانت قبلنا ممن له الجهاد إذا حصَّلوها جاءت نارٌ فأحرقتها، فأباحها اللهُ لنا (^٣)\n_________\n(^١) \"شرح ابن بطال\" ١/ ٤٦٩.\n(^٢) انظر: \"عيون المجالس\" ١/ ٢٢٠، \"الكافي \" ص ٢٩، \"البيان\" ١/ ٢٨٦، \"بدائع الصنائع\" ١/ ٥٤، \"المغني\" ١/ ٣١٣، \"الإعلام\" ٢/ ١٦٤.\n(^٣) قال ابن رجب ﵀: وأمَّا إحلالُ الغنائمِ له ولأُمَّتِه خاصة: فقد روي أن من كان قبلنا من الأنبياء كانوا يحرقون الغنائم. وفي حديث عمرو بن شعيب، عن أبيه، عن جده، عن النبي - ﷺ - قال: \"لم تحلَّ الغنائمَ فجاءتْ نارٌ لتأكلَها فلم تَطْعَمْها فقال: إِنَّ فيكم غلولا فَلْيُبَايعْني من كلِّ قبيلة رجلٌ، فلزقتْ يدُ رجل بيده فقال: فيكم الغلول، فجاءوا برأسٍ مثل رأس بقرةٍ من الذهب فوضعوها فجاءت النَّارُ فأَكَلتها، ثم أحلَّ اللهُ لنا الغنائم رأى ضعفنا وعجزنا فأحلَّها لنا\".\nوفي \"الترمذي\" عن أبي هريرة، عن النَّبيِّ - ﷺ - قال: \"لم تحلَّ الغنائم لأحدٍ سود الرءوس قبلكم، كانت تنزل نارٌ فتأكلها\". =","vol":"5","page":165},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وفي كتاب \"السيرة\" لسليمان التيمىِّ: إِنَّ من قبلنا من الأمم كانوا إذا أصابوا شيئًا من عدوهم جمعوه فأحرقوه وقتلوا كلَّ نفسٍ من إنسانٍ أو دابَّةٍ.\nوفي صحة هذا نظرٌ، والظاهر أن ذوات الأرواح لم تكن محرمة عليهم، إنما كان يحرم عليهم ما تأكله النار.\nوقد ذهب طائفةٌ من العلماء -منهم الإمام أحمد- إلى أنَّ الغالَّ من الغنيمة يحرق رحله كله إلا ما له حرمةٌ من حيوانٍ أو مصحف، وورد في ذلك أحاديث تذكر في موضع آخر إن شاء الله -﷾-.\nوقد قالت طائفة من العلماء: إنَّ المحرم على من كان قبلنا هو المنقولات دون ذوات الأرواح، واستدلُّوا بأن إبراهيم - ﷺ - كانت له هاجر أمة، والإماء إنما يكتسبن من المغانم. ذكر هذا ابن عقيل وغيره.\nوفي هذا نظرٌ، فإن هاجر وهبها الجبار لسارة فوهبتها لإبراهيم ويجوز أن يكون في شرع من قبلنا جواز تملك ما يملكه الكفار باختيارهم دون ما يغنم منهم.\nوقد ذهب أكثر العلماء إلى أنَّ الكافر إذا أهدى إلى آحاد المسلمين هديةً فله أن يتملكها منه ويختص بها دون غيره من المسلمين. وقال القاضي إسماعيل المالكىُّ: إنما اختصت هذِه الأمة بإباحة المنقولات من الغنائم، فأما الأرض فأنها فيء وكانت مباحة لمن قبلنا، فإن الله تعالى أورث بني إسرائيل فرعون، وهذا بناء على أن الأرض المأخوذة من الكفار تكون فيئًا سواء أخذت بقتال أو غيره، وهو قولُ أبي حنيفة، ومالك، وأحمد في المشهور عنه.\nومن الناس من يقول: إنما حرم على من كان قبلنا الغنائم المأخوذة بقتال دون الفيء المأخوذ بغير قتال، قالوا: وهاجر كانت فيئًا لا غنيمة، لأن الجبار الكافر وهبها لسارة باختياره. وقد قال طائفةٌ من العلماء: إن ما وهبه الحربي لمسلبم يكون فيئًا، وزعم بعضهم أنَّ المحرم على من كان قبلنا كان خمس الغنيمة خاصَّةً كانت النار تأكله وتقسم أربعة أخماسه بين الغانمين -وهذا بعيدٌ جدًا- واستدلوا بما خرجه البزارُ من رواية سالم أبي حماد، عن السديِّ، عن عكرمة، عن ابن عبَّاس، عن النَّبِيِّ - ﷺ - قال: \"أعطيت خمسًا لم يعطها أحدٌ قبلي\" فذكر الحديث وقال فيه: \"وكانت الأنبياء يعزلون الخمس فتجيء النار فتأكله، وأمرت أنا أن أقسمه في فقراء أمتي\". \"فتح الباري\" لابن رجب ٢/ ٢١١ - ٢١٤.","vol":"5","page":166},{"text":"تاسعها:\nالألفُ واللام في الشفاعةِ للعهدِ، وهي العظمى المختصة به، وله - ﷺ - سبعُ شفاعاتٍ أخر ذكرتها في \"غاية السول في خصائصِ الرسولِ\" فراجعها منه (^١)، وقد أوضحت الكلامَ على هذا الحديث في \"شرح\n_________\n(^١) قال المصنف -﵀- في \"خصائص النبي\" ص ١٨١ - ١٨٤:\nأولاهن: الشفاعة العظمى في الفصل بين أهل الموقف حين يفزعون إليه بعد الأنبياء كما ثبت في الصحيح في حديث الشفاعة.\nوالثانية: في جماعة يدخلون الجنة بغير حساب.\nوالثالثة: في ناس استحقوا دخول الجنة.\nوالرابعة: في ناس دخلوا النار فيخرجون.\nوالخامسة: في رفع درجات ناس في الجنة.\nوالأولى: مختصة به وكذا الثانية، قال النووي في \"الروضة\": ويجوز أن تكون الثالثة والخامسة أيضًا، أي: والرابعة يشاركه فيها غيره من الأنبياء والعلماء والأولياء وقال القاضي عياض: إن شفاعته لإخراج من في قلبه مثقال حبة من إيمان مختصة به إذ لم تأت شفاعة لغيره إلا قبل هذِه.\nوأهمل النووي شفاعة سادسة: وهي: تخفيف العذاب على من استحق الخلود فيها كما في حق أبي طالب في إخراجه من غمرات النار إلى ضحضاحها.\nوسابعة: وهي شفاعته لمن مات بالمدينة لما روى الترمذي وصححه عن ابن عمر أن النبي - ﷺ - قال: \"من استطاع أن يموت بالمدينة فليمت فإني أشفع لمن مات بها\" نبه على هذِه والتي قبلها القاضي عياض في \"الأكمال\".\nوفي \"صحيح مسلم\" من حديث سعد بن أبي وقاص رفعه: \"لا يثبت أحد على لأوائها وجهدها إلا كنت له شفيعًا أو شهيدًا يوم القيامة\" فهذِه شفاعة أخرى خاصة بأهل المدينة وكذلك الشهادة زائدة على شهادته للأمة، وقد قال عيَنِ في شهداء أحد: \"أنا شهيد على هؤلاء\".\nوفي \"العروة الوثقى\" للقزويني: إن من شفاعته شفاعته لجماعة من صلحاء المؤمنين ليتجاوز عنهم في تقصيرهم في الطاعات، وأطلق الرافعي أن من خصائصه: شفاعته في أهل الكبائر، وفي ذلك نظرح فإن المختصة به ليست في مطلق أهل الكبائر.","vol":"5","page":167},{"text":"العمدة\" (^١)، ومن ذَلِكَ بعثه إلى الناسِ عامة. وفي هذا دلالةٌ على أن الحجة تلزم بالخبر كما تلزم بالمشاهدة، وذلك أنَّ الآيةَ المعجزة باقيةٌ -وهي القرآن- قائمةً بما فيه؛ لبقاء دعوته، ووجوبِها عَلَى من بلغته إلى آخرِ الزمانِ.\n_________\n(^١) انظر: \"الإعلام بفوائد عمدة الأحكام\" ٢/ ١٥٣.","vol":"5","page":168},{"text":"<span data-type='title' id=toc-446>٢ - باب إِذَا لَمْ يَجِدْ مَاءً وَلَا تُرَابًا</span>\n٣٣٦ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ قَالَ: حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا اسْتَعَارَتْ مِنْ أَسْمَاءَ قِلَادَةً فَهَلَكَتْ، فَبَعَثَ رَسُولُ اللهِ - ﷺ - رَجُلًا، فَوَجَدَهَا فَأَدْرَكَتْهُمُ الصَّلَاةُ وَلَيْسَ مَعَهُمْ مَاءٌ فَصَلَّوْا، فَشَكَوْا ذَلِكَ إِلَى رَسُولِ اللهِ - ﷺ -، فَأَنْزَلَ اللهُ آيَةَ التَّيَمُّمِ. فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ لِعَائِشَةَ: جَزَاكِ اللهُ خَيْرًا، فَوَاللهِ مَا نَزَلَ بِكِ أَمْرٌ تَكْرَهِينَهُ إِلَّا جَعَلَ الله ذَلِكِ لَكِ وَللْمُسْلِمِينَ فِيهِ خَيْرًا. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح: ١/ ٤٤٠]\nساق فيه حديثَ عائشةَ أيضًا في قلادتها.\nوقد سلفَ فقهه، وسلف الخلاف في صلاةِ فاقدِ الطهورين في بابِ: لا تقبل صلاة بغير طهور، والمذاهب الخمسة فيها.\nوقوله: (فصلَّوا). أي: بغير وضوء، كما جاء في روايةٍ أخرى في \"الصحيح\" (^١)، وهو إذًا مطابق لما ترجم له.\n_________\n(^١) ستأتي برقم (٣٧٧٣) كتاب: فضائل الصحابة، باب: فضل عائشة ﵂.","vol":"5","page":169},{"text":"<span data-type='title' id=toc-447>٣ - باب التَّيَمُّمِ فِي الحَضَرِ إِذَا لَمْ يَجِدِ المَاءَ، وَخَافَ فَوْتَ الصَّلَاةِ</span>\nوَبِهِ قَالَ عَطَاءٌ، وَقَالَ الحَسَنُ فِي المَرِيضِ عِنْدَهُ المَاءُ وَلَا يَجِدُ مَنْ يُنَاوِلُهُ: يَتَيَمَّمُ. وَأَقْبَلَ ابن عُمَرَ مِنْ أَرْضِهِ بِالْجُرُفِ، فَحَضَرَتِ العَصْرُ بِمَرْبَدِ النَّعَمِ فَصَلَّى، ثُمَّ دَخَلَ المَدِينَةَ وَالشَمْسُ مُرْتَفِعَة فَلَمْ يُعِدْ.\n\n٣٣٧ - حَدُّثَنَا يَحْيَى بْنُ بُكيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأعرَجِ قَالَ: سَمِعْتُ عُمَيْرًا -مَوْلَى ابن عَبَّاسٍ- قَالَ: أقبَلْتُ أَنَا وَعَبْدُ اللهِ بْنُ يَسَارٍ -مَوْلَى مَيْمُونَةَ زَوْجِ النَّبِيِّ - ﷺ - حَتَّى دَخَلْنَا عَلَى أَبِي جُهَيْمِ بْنِ الَحارِثِ بْنِ الصِّمَّةِ الأَنْصَارِيِّ، فَقَالَ أَبُو الجُهَيْمِ: أَقْبَلَ النَّبِيُّ - ﷺ - مِنْ نَحْوِ بِئْرٍ جَمَلٍ، فَلَقِيَهُ رَجُلٌ فَسَلَّمَ عَلَيْهِ، فَلَمْ يَرُدَّ عَلَيْهِ النَّبِيُّ - ﷺ - حَتَّى أَقْبَلَ عَلَى الِجدَارِ، فَمَسَحَ بِوَجْهِهِ وَيَدَيْهِ، ثُمَّ رَدَّ - ﵇ -[مسلم: ٣٦٩ - فتح: ١/ ٤٤١]\n(وَبِهِ قَالَ عَطَاءٌ) هو ابن أبي رباح. وقد أخرجه أبو بكر بن أبي شيبة في \"مصنفهِ\" عن عمرَ، عن ابن جريجٍ عنه قَالَ: إذا كنتَ في الحضرِ وحضرت الصلاةُ وليس عندك ماءٌ فانتظر الماءَ، فإن خشيت فوتَ الصلاةِ تيمم وصلِّ (^١).\nثم قَالَ البخاري: وَقَالَ الحَسَنُ فِي المَرِيضِ عِنْدَهُ المَاءُ وَلَا يَجِدُ مَنْ يُنَاوِلُهُ: يَتيمَّمُ. والحسن هذا هو البصري.\nثم قال: وَأَقْبَلَ ابن عُمَرَ مِنْ أَرْضِهِ بِالْجُرُفِ، فَحَضَرَتِ العَصْرُ بِمَرْبَدِ النَّعَمِ فَصَلَّى، ثُمَّ دَخَلَ المَدِينَةَ وَالشَمْسُ مُرْتَفِعَة فَلَمْ يُعِدْ.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ١٤٨ (١٧٠١).","vol":"5","page":170},{"text":"وهذا رواه مالكٌ، عن نافع عنه مطولًا، ورواه الشافعيُّ أيضًا، ثم قَالَ: والجُرُف: قريب من المدينة (^١). وروي أيضًا مرفوعًا، والمحفوظ الأول كما نبه عليه البيهقي (^٢).\nوالجُرُف: بضم الجيم والراء، وقد علمته. وقال الزبير: إنه عَلَى ميلٍ منها. وقال ابن إسحاق: عَلَى فرسخٍ، وهناك كان المسلمون يعسكرون إذا أرادوا الغزوَ (^٣).\nوقال صاحب \"المطالع\": هو عَلَى ثلاثة أميال إلى جهةِ الشام، به\nمالُ عمرَ وأموالُ أهلِ المدينةِ، ويعرف ببئر جشم وبئر جمل (^٤).\nوالمِرْبَد: بكسر الميم وفتح الباء من ربد بالمكان: إذا أقام به، بينه وبين المدينةِ ميلان (^٥)، قاله صاحب \"المطالع\".\nوقال غيره: ميل أو ميلان. وقال ابن التين: رويناه بفتح الميم، وهو في اللغةِ بكسرها.\nقَالَ ابن سيده: والمِربَد: محبس الإبلِ. وقيل: هي خشبةٌ أو عصى تعترض صدورَ الإبلِ تمنعها عن الخروجِ، ومربد البصرة من ذَلِكَ؛ لأنهم كانوا يحبسون فيه الإبل. والمِرْبَد: فضاءٌ وراء البيوتِ ترتفق به. والمربد: كالحجرة في الدار. ومربد التمر: جرينه الذي يوضع فيه بعد الجذاذ لييبس.\nقَالَ سيبويه: هو اسم كالمطبخ، وإنما مثله به؛ لأن المطبخَ ييبس (^٦).\n_________\n(^١) \"الموطأ\" ١/ ٦٢ (١٥٣) كتاب: الطهارة، باب: العمل في التيمم، \"الأم\" ١/ ٣٩.\n(^٢) \"السنن الكبرى\" ١/ ٢١٣ - ٢٣٣.\n(^٣) انظر: \"معجم ما استعجم\" ٢/ ٣٧٧.\n(^٤) انظر: \"معجم البلدان\" ٢/ ١٢٨.\n(^٥) انظر: \"معجم البلدان\" ٥/ ٩٧ - ٩٨.\n(^٦) \"المحكم\" ١٠/ ٤٠ مادة: (ر ب د).","vol":"5","page":171},{"text":"وقال السهيلي: المِرْبَد والجرين والمسطح والبيدر والأندر والجرجان لغات بمعنى واحدٍ.\nوهذا الأثر دالٌّ على جوازِ التيمم بقرب الحضرِ عَلَى من خاف الفوت. قَالَ محمدُ بن مسلمةَ: إنما تيمم؛ لأنه خاف الفوت (^١). أي: فوت الوقت المستحب، وهو أن تصفرَّ الشمس. وارتفاعها يحتمل أن يكونَ عن الأفقِ مع دخول الصفرة فيها، ويحتمل أن ابن عمرَ رأى أن من رجا إدراك الماءِ في آخرِ الوقت وتيمم في أوله يجزئه ويعيد في الوقت استحبابًا، وهو قولُ ابن القاسمِ (^٢).\nوقال سحنونُ في \"شرح الموطأ\": كان ابن عمرَ عَلَى وضوءٍ؛ لأنه كان يتوضأ لكل صلاةٍ، فجعل التيمم عند عدم الماء عوضًا من الوضوء.\nوقيل: كان يرى أن الوقت إذا دخل حلَّ التيمم، وليس عليه التأخير.\nثم ساق البخاريُّ حديثَ أبي جُهيم: أَقْبَلَ النَّبِيُّ - ﷺ - مِنْ نَحْوِ بِئْرِ جَمَلٍ، فَلَقِيَهُ رَجُلٌ فَسَلَّمَ عَلَيْهِ، فَلَمْ يَرُد عَلَيْهِ النَّبِيُّ - ﷺ - حَتَّى أَقْبَلَ عَلَى الجِدَارِ، فَمَسَحَ بِوَجْهِهِ وَيَدَيْهِ، ثُمَّ رَدَّ ﵊.\nوهذا الحديث أخرجه مسلمٌ معلقًا حيث قَالَ: وروى الليث، فذكره (^٣).\nوالبخاريُّ وصله فرواه عن يحيى بن بكير عنه. ووصله أيضًا أبو داود والنسائي (^٤)، ووقع في مسلم: عبد الرحمن بن يسار، والصواب: عبد الله كما وقع في البخاري، مولى ميمونةَ.\n_________\n(^١) انظر: \"التمهيد\" ١٩/ ٢٩٣.\n(^٢) \"المدونة\" ١/ ٤٦.\n(^٣) \"صحيح مسلم\" (٣٦٩) كتاب: الحيض، باب: التيمم.\n(^٤) \"سنن أبي داود\" (٣٢٩)، \"سنن النسائي\" ١/ ١٦٥.","vol":"5","page":172},{"text":"ووقع فيه أيضًا: أبو الجهمِ مكبرًا، وإنما هو مصغر كما ساقه البخاريُّ. وقد ذكره مسلمٌ عَلَى الصوابِ في حديثِ المرورِ (^١).\nوسمَّاه أبو نعيم وابن منده: عبد الله بن جهيم، وجعلاهما واحدًا (^٢).\nورجَّح ابن الأثير كونهما اثنين (^٣).\nوفي الدارقطني أنه الذي سلَّم. أعني: أبا الجهيم (^٤) وهو يبين المجهولَ في روايةِ البخاري: فلقيه رجل فسلم عليه. ورواه الشافعىُّ عن شيخِه إبراهيم، عن أبي الحويرث، عن الأعرج، عن أبي جُهيم، الحديث (^٥).\nوحسَّنه البغويُ في \"شرحِ السُّنَّةِ\" (^٦)، وهو منقطع بين الأعرج وأبي جهيم عمير مولى ابن عباس كما ساقه البخاريُّ. ورواه أبو داود والبزَّار من حديث ابن عمرَ مرفوعًا (^٧)، وروي موقوفًا.\nورواه أيضًا جابر بن سَمُرة والبراء، أخرجهما الطبرانيُّ (^٨)، وعبدُ الله\n_________\n(^١) مسلم (٥٠٧) كتاب: الصلاة، باب: منع المار بين يدي المصلي.\n(^٢) \"معرفة الصحابة\" ٥/ ٢٨٥٠ (٣١٤٤).\n(^٣) \"أسد الغابة\" ٦/ ٦٠ - ٦١ ترجمة (٥٧٧٦).\n(^٤) \"سنن الدارقطني\" ١/ ١٧٦.\n(^٥) \"مسند الشافعي\" ١/ ٤٤ (١٣٠، ١٣١).\n(^٦) \"شرح السنة\" ٢/ ١١٤، ١١٥ (٣١٠).\n(^٧) \"سنن أبي داود\" (٣٣١)، والبزار كما في \"كشف الأستار\" (٣١٢).\n(^٨) رواه الطبراني في \"الكبير\" ٢/ ٢٢٨ (١٩٤٥)، وفي \"الأوسط\" ٥/ ٣١٠ (٥٤٠٢) عن جابر بن سمرة، وقال: تفرد به الفضل بن أبي حسان، قال الهيثمي في \"المجمع\" ١/ ٢٧٦: ولم أجده من ذكره.\nوأما حديث البراء، فرواه الطبراني في \"الأوسط\" ٧/ ٣٥٣ (٧٧٠٦). وقال الهيثمي في \"المجمع\" ١/ ٢٧٦: وفيه من لم أعرفه.","vol":"5","page":173},{"text":"ابن حنظلةَ أخرجه أحمدُ (^١)، والمهاجر بن قنفذ أخرجه الحاكم (^٢)، وأبو هريرة أخرجه ابن ماجه (^٣)، وغيرهم، وبعضها يشد بعضًا.\nوبئر جمل، بجيم مفتوحةٍ، وللنسائي: الجمل -بالألف واللام (^٤) -\nوهو موضعٌ بقربِ المدينةِ فيه مالٌ من أموالها، ذكره أبو عبيد (^٥).\nإذا تقرَّر لك ذَلِكَ فأصلُ المسألةِ التي بوَّب البخاري لها الباب، وهو من كان في الحضرِ وخاف فوتَ الصلاة، وفقدَ الماءَ إذ ذاك، هل له أن يتيمم، وفيه قولان حكاهما ابن بزيزةَ، والذي عليه الجمهور أنه يتيمم (قال مالك: إذا خاف الفوت إن عالج الماء يتيمم ويصلي ولا يعيد، وبه قال الأوزاعي والثوري وأبو حنيفة ومحمد، وعن مالك أنه يصلي بالتيمم) (^٦) ويعيد، وهو قول الليثُ والشافعيُّ (^٧).\nوروي عن ماللكٍ أنه يعالج الماءَ وإن طلعت الشمس (^٨)، وهو قولُ أبي يوسف وزفر قالا: لا يصلِّي أصلًا، والفرض في ذمته إلى أن يقدر عَلَى الماءِ؛ لأنه لا يجوز عندهما التيمم في الحضر، واحتجا بأنَّ الله تعالى جعلَ التيممَ رخصةً للمريض والمسافر، ولم يبحه إلا بشرط المرض والسفر، فلا دخولَ للحاضرِ ولا للصحيح في ذَلِكَ؛ لخروجهما من شرطِه تعالى (^٩).\n_________\n(^١) \"مسند أحمد\" ٥/ ٢٢٥، وقال الهيثمي في \"المجمع\" ١/ ٢٧٦: فيه رجل لم يسم.\n(^٢) \"المستدرك\" ١/ ١٦٧ وقال: صحيح على شرط الشيخين ولم يخرجاه بهذا اللفظ.\n(^٣) \"سنن ابن ماجه\" (٣٥١).\n(^٤) \"سنن النسائي\" ١/ ١٦٥.\n(^٥) انظر: \"معجم ما استعجم\" ٤/ ١١٥٣، و\"معجم البلدان\" ١/ ١٦٣.\n(^٦) سقط من (ج).\n(^٧) انظر: \"روضة الطالبين\" ١/ ١٢٢.\n(^٨) انظر: \"عيون المجالس\" ١/ ٢٢١ - ٢٢٣، \"الذخيرة\" ١/ ٣٤٥.\n(^٩) انظر: \"التمهيد\" ١٩/ ٢٩٣.","vol":"5","page":174},{"text":"واحتج من قَالَ: يتيمم ويصلي ويعيد قَالَ: إنا قد رأينا من يفعل ما أمر به، ولا يسقط عنه بالإعادةِ وهو واقع موقع فساد، مثل من أفسد حجَّه وصومَه الفرضُ عليه، فإنه مأمورٌ بالمضي فيه فرض عليه، ومع هذا فعليه الإعادة، وأيضًا فإنَّ المسافرَ والمريضَ قد أُبيح لهما الفطرُ في رمضان مع القضاءِ، فكذا هذا الحاضر.\nواحتج من قَالَ بعدم الإعادة، بأن الفطرَ رخصةٌ لهما ولم يفعلا الصوم، والمتيمم فعلَ الواجبَ وفعل الصلاة، فلو رُخص له في الخروج منها كما رخص للمسافر في الفطرِ لوجب عليه القضاءُ.\nوأمَّا من أفسد حجه وصومه فإنما أمر بالمضي فيه عقوبةً لإفساده له، ثم وجبَ عليه قضاؤه ليؤدي الفرضَ كما أمر به، والحاضر عند التَّعذرِ والخوفِ مطيعٌ بالتيمم والصلاة ابتداء ولم يفسدْ شيئًا يجب معه القضاء.\nوحجة من لم يعد أثر البخاريِّ عن ابن عمرَ، فإنه تيمم بمربد النعم وهو في طرفِ المدينة؛ لأنه خشي فوتَ الوقتِ الفاضلِ، ولم يجدْ ماءً، ثم صلَّى، فهو حجة (الحاضر) (^١) عند الخوفِ في الإقدام عَلَى التيمم؛ لأنه إذا فعلَ ذَلِكَ مع سعة الوقت فخوف فوته أولى.\nوأما حديث أبي جُهيم فإن فيه التيممَ في الحضر إلا أنه لا دليل فيه لرفع الحدث به؛ لأنه أراد أن يجعله تحية لرد السلام، فإنه كره أن يذكر اللهَ عَلَى غير طهارةٍ، كما رواه حماد بن سلمةَ في \"مصنفه\" في هذا الحديث، كذا قاله المهلبُ، وهو مع ذَلِكَ دالٌ عَلَى التيمم في الحضرِ عند خوفِ الفوات؛ لأنه كما يتيمم في الحضر لرد السلام -وكان له - ﷺ - أن يردَّه قبل تيممه -دلَّ عَلَى التيمم في الحضر عند خوف\n_________\n(^١) في (ج): للحاضر.","vol":"5","page":175},{"text":"الفوات، بل أولى؛ لأن الطهارةَ فيها شرطٌ بخلاف السلام.\nوأيضًا فإن التيممَ إنما ورد في المسافرين والمرضى لإدراكِ الوقت وخوفِ فواته، فإذا كان حاضرًا وخاف فوته جاز.\nواحتج الطحاويُّ بهذا الحديث عَلَى جواز التيمم للجنازة عند خوفِ فواتها، وهو قول الكوفيين والليث والأوزاعي (^١)؛ لأنه - ﷺ - تيمم لرد السلام في الحضر لأجل فور الرد، وإن كانت ليست شرطًا، ومنع مالك والشافعي وأحمد ذَلِكَ (^٢).\nقَالَ الداوديُّ: والدليل عَلَى سنيَّة ذَلِكَ قوله لأبي هريرة: \"المؤمن لا ينجس\" (^٣)\nقَالَ: ويحتمل أنه فعل ذَلِكَ قبل أن يخبر. قلت: فيه بعدٌ، وسيأتي.\nقَالَ ابن القصار: وفي تيممه - ﷺ - بالجدار ردٌ عَلَى أبي يوسفَ والشافعي في اشتراطهما التراب في صحةِ التيمم؛ لأنه - ﷺ - تيمم بالجدارِ. قَالَ: ومعلومٌ أنه لم يعلق بيده منه ترابٌ، إذ لا تراب عَلَى الجدارِ.\nقلت: ورواية الشافعي السالفة ترده إذ فيها: عن أبي جهيم قَالَ: مررتُ عَلَى النبي - ﷺ - وهو يبول فسلَّمت عليه، فلم يرد عليَّ حَتَّى قام إلى جدار فحته بعصا كانت معه، ثم وضع يَدهُ عَلَى الجدارِ فمسح وجهَهُ وذراعيه ثم رد عليَّ (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٨٦، \"مختصر اختلاف العلماء\" ١/ ١٤٨.\n(^٢) انظر: \"عيون المجالس\" ١/ ٢٢٣ - ٢٢٤، \"البيان\" ١/ ٢٨٨، \"المغني\" ١/ ٣٤٥.\n(^٣) سبق برقم (٢٨٥) كتاب: الغسل، باب: عرق الجنب، وأن المسلم لا ينجس.\n(^٤) \"الأم\" ١/ ٤٤.","vol":"5","page":176},{"text":"وبهذه الرواية يرد أيضًا عَلَى من استدل من الحنفية بهذا الحديث عَلَى جوازِ التيمم عَلَى الحجر. قَالَ: لأن حيطانَ المدينة مبنية بحجارةٍ سودٍ.\nفرع متعلق بالباب:\nلو تيقن وجود الماء آخر الوقت فانتظاره أفضل، وإن ظنه فقولان للشافعي أظهرهما: أن تعجيل الصلاة بالتيمم أفضل، وقال أبو حنيفةَ: في الرجاء التأخير أفضل. وعنه أنه حتمٌ (^١).\nقَالَ ابن حزم: وبه قَالَ الثوريُّ وأحمدُ وعطاءُ. وقال مالك: لا يعجل ولا يؤخر، ولكن في وسط الوقت.\nوقال مرةً: إن أيقنَ بوجودِ الماءِ قبل خروج الوقت أخَّره إلى آخره، فإن وجده وإلا تيمم، وإن كان طامعًا بوجودِه قبله أخَّره إلى وسطِ الوقتِ، وإن تيقن عدمه تيمم وصلى (^٢). وعن الأوزاعي: كل ذَلِكَ سواء.\nوفي \"المدونة\" حكاية قولين فيما إذا وجد الحاضرُ الماءَ في الوقتِ هل يعيد أم لا (^٣)؟ وقيل: إنه يعيد أبدًا.\nوفي أبي داودَ من حديث أبي سعيد الخدري في السفرِ لما أعاد أحدُهما عند وجودِ الماءِ قَالَ له - ﷺ -: \"لك الأجر مرتين\" وصححه الحاكم عَلَى شرطهما (^٤).\n_________\n(^١) \"الهداية\" ١/ ٢٨.\n(^٢) \"المحلى\" ٢/ ١٢٠.\n(^٣) انظر: \"المدونة\" ١/ ١٤٦.\n(^٤) أبو داود (٣٣٨)، والحاكم ١/ ١٨٧ - ١٧٩، ورواه أيضا النسائي ١/ ٢١٣، والدارمي ١/ ٥٧٦ (٧٧١)، والدارقطني ١/ ١٨٨ - ١٨٩، وصححه الألباني في \"صحيح أبي داود\" (٣٦٦).","vol":"5","page":177},{"text":"فائدة تنعطف عَلَى ما مضى:\nقد أسلفنا أنَّ تيممه لردِّ السلام إنما كان عَلَى وجهِ الأكمل. قَالَ ابن الجوزي: كره أنْ يردَّه؛ لأنه اسمٌ من أسماءِ الله تعالى، أو يكون هذا في أوَّلِ الأمر، ثم استقر الأمر عَلَى غير ذلك.\nوقد رأى الأوزاعيُّ أنّ الجنبَ إذا خافَ إن اشتغلَ بالغسلِ طلعتْ الشمسُ (تيمم وصلى) (^١) قبل فوتِ الوقت. قَالَ الخطَّابىُّ: وبه قَالَ مالك في بعض الروايات (^٢).\nوعند الحنفية: إذا خاف فوتَ الصلاةِ عَلَى الجنازةِ والعيدين تيمم.\nومسألة الجنازةِ أسلفناها عنهم.\nوعندنا وجهٌ أنه إذا خاف فوتَ الفريضةِ لضيق الوقت صلُّاها بالتيمم ثم قضاها (^٣).\nوفي \"شرحِ الآثارِ\" للطحاوي: حديث المنع من ردِّ السلامِ منسوخٌ بآيةِ الوضوءِ (^٤)، وقيل: بحديث عائشةَ: كان يذكر اللهَ تعالى عَلَى كلِّ أحيانهِ (^٥).\nوقد جاء ذَلِكَ مصرحًا به (في) (^٦) حديثٍ رواه جابر الجعفي، عن عبد الله [عن] (^٧) أبي بكر بن محمد بن حزم، عن عبدِ اللهِ بن علقمةَ بن\n_________\n(^١) في (ج): يتيمم ويصلي.\n(^٢) \"معالم السنن\" ١/ ٩٠.\n(^٣) قال النووي: وفي \"التهذيب\" وجه شاذ أنه يتيمم ويصلي في الوقت، ثم يتوضأ ويعيد، وليس بشيء أ. هـ. \"روضة الطالبين\" ١/ ٩٣.\n(^٤) \"شرح معاني الآثار\" ١/ ٨٨ - ٨٩.\n(^٥) رواه مسلم (٣٧٣) كتاب: الحيض، باب: ذكر الله تعالى في حال الجنابة وغيرها.\n(^٦) في (ج): من.\n(^٧) في الأصل (بن)، والصواب (عن).","vol":"5","page":178},{"text":"الفغواء، عن أبيه قَالَ: كان النَّبِيُّ - ﷺ - إذا أرادَ الماءَ نكلِّمه فلا يكلِّمنا، ونسلم عليه فلا يسلم علينا، حَتَّى نزلت آيةُ الرخصة: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ (^١) [المائدة: ٦].\nوزعم الحسنُ أنه ليس منسوخًا، وتمسك بمقتضاه، فأوجب الطهارة للذكرِ ومنعه للمحدثِ، ثم ناقض بإيجابه التَّسمية للطهارتين، فإنه مستلزم لإيقاع الذِّكرِ حالة الحدثِ. وروي عن عمرَ إيجابُ الطهارةِ للذِّكر. وقيل: يتأوَّل الخبر عَلَى الاستحباب؛ لأن ابن عمرَ راويه رأى ذَلِكَ (^٢)، والراوي الصحابي أعلم بالمقصود، وهو حسنٌ إن لم يثبت حديث الجعفي لتضمنه الجمع بين الأدلةِ. قلت: وأنَّى له بالثبوت وحالته ظاهرة؟\nتنبيهات:\nأحدها: كيف يتيمم بالجدارِ بغير إذن مالكه؟\nوالجواب: أنه كان مباحًا أو مملوكًا لمن يعرفه ولا يكره ذَلِكَ منه.\nثانيها: كيف يتيمم في الحضر؟\nوالجواب: أن هذا كان في أول الأمر ثم استقر الأمر عَلَى غيره، وأيضًا فهو تشبيه بالطاهرين وإن لم يصح كما في حق الممسك في رمضان، ذكرهما ابن الجوزي، لكن الطحاوي استدل عَلَى ثبوت الطهارة به وإلا لم يفعله.\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٨٨، وابن قانع في \"معجم الصحابة\" ٢/ ٢٨٦ ترجمة (٨١٨)، والطبراني ١٨/ ٦ (٣)، وذكره الهيثمي في \"مجمع الزوائد\" ١/ ٢٧٦، قال: رواه الطبراني في \"الكبير\"، وفيه: جابر الجعفي وهو ضعيف.\n(^٢) ذكر المتقي الهندي في \"كنز العمال\" ٢/ ٢٤٧ (٣٩٤٠) عن ابن عمر قال: إن استطعت ألا تذكر الله إلا وأنت طاهر فافعل. وعزاه لابن جرير في \"تهذيب الآثار\".","vol":"5","page":179},{"text":"ثالثها فيه دلالة عَلَى جواز التيمم للنوافل كالفرائض، وأبعد من خصه من أصحابنا بالفرض، وهو واه.\nرابعها: أطلق اليد في الحديث ولم يقيدها، ومشهور مذهب الشافعي مسحها إلى المرفقين كالوضوء (^١)، ومحل الخوض فيها الخلافيات، وكذا هل هو بضربة أو (بضربتين) (^٢)؟ وسيأتي أيضًا، ورواية ضربة أصح من ضربتين (^٣)، وأبعد من قَالَ: بثلاث وأربع، ثنتان للوجه ولكل يد واحدة، حكاه ابن بزيزة.\n_________\n(^١) انظر: \"روضة الطالبين\" ١/ ١١٢.\n(^٢) في (ج): ضربتين.\n(^٣) انظر: \"المجموع\" ٢/ ٢٤٣.","vol":"5","page":180},{"text":"<span data-type='title' id=toc-448>٤ - باب: [الْمُتَيَمِّمُ] (^١) هَلْ يَنْفُخُ فِيهِمَا</span>\n٣٣٨ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الَحكَمُ، عَنْ ذَرٍّ، عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزى، عَنْ أَبِيهِ قَالَ: جَاءَ رَجُلٌ إِلَى عُمَرَ بْنِ الَخطَّابِ، فَقَالَ: إِنِّي أَجْنَبْت فَلَمْ أُصِبِ الَماءَ. فَقَالَ عَمَّارُ بْن يَاسِرٍ لِعُمَرَ بْنِ الخَطَّابِ: أَمَا تَذْكُرُ أنَا كُنَّا فِي سَفَرٍ أَنَا وَأَنْتَ فَأَمَّا أَنْتَ فَلَمْ تُصَلِّ، وَأَمَّا أَنَا فَتَمَعَّكْتُ فَصَلَّيْتُ، فَذَكَرْت ذلك لِلنَّبِيِّ - ﷺ - فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّمَا كَانَ يَكْفِيكَ هَكَذَا\". فَضَرَبَ النَّبِيُّ - ﷺ - بِكفَّيْهِ الأرضَ، وَنَفَخَ فِيهِمَا، ثُمَّ مَسَحَ بِهِمَا وَجْهَهُ وَكَفَّيْهِ. [٣٣٩، ٣٤٠، ٣٤٢، ٣٤٣، ٣٤٥، ٣٤٦، ٣٤٧ - مسلم ٣٦٨ - فتح ١/ ٣٤٣]\nذكر فيه حديث عمار لعمر: أَمَا تَذْكُرُ أَنَّا كُنَّا فِي سَفَرٍ أَنَا وَأَنْتَ فَأَمَّا أنْتَ فَلَمْ تُصَلِّ، وَأَمَّا أَنَا فَتَمَعَّكْتُ فَصَلَّيْتُ، فَذَكَرْتُ ذلك لِلنَّبِيِّ - ﷺ - فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّمَا كَانَ يَكْفِيكَ هَكَذَا\". فَضَرَبَ النَّبِيُّ - ﷺ - بِكَفيْهِ الأَرْضَ، وَنَفَخَ فِيهِمَا، ثُمَّ مَسَحَ بِهِمَا وَجْهَهُ وَكَفَّيْهِ.\nهذا الحديث ذكره البخاري في الباب الذي يليه معلقًا ومسندًا من طرق، وأخرجه مسلم أيضًا والأربعة (^٢)، ولا نطول بذكر طرقه فإن محلها الأطراف، وذكر ابن أبي حاتم طرفًا منه (^٣).\nثُم الكلام عليه من وجوه:\nأحدها:\nعمار بن ياسر كنيته أبو اليقظان مذحجي ثم عنسي أحد السابقين\n_________\n(^١) ليست بالمخطوط: (س، ج).\n(^٢) \"صحيح مسلم\" (٣٦٨) كتاب: الحيض، باب: التيمم، و\"سنن أبي داود\" (٣٢٤)، \"سنن الترمذي\" (١٤٤)، \"سنن النسائي\" ١/ ١٦٥، ١٦٦ \"سنن ابن ماجه\" (٥٦٩).\n(^٣) \"علل الحديث\" لابن أبي حاتم ١/ ١١ (٢).","vol":"5","page":181},{"text":"الأولين، وهو من الأفراد، أحد من عذب هو وأمه في الله (^١).\nوذكر ابن الجوزي أن الكفار أحرقوه بالنار ليرجع عن دينه، فكان - ﷺ - يمر به، فيمر يده عَلَى رأسه ويقول: \"يا نار كوني بردًا وسلامًا عَلَى عمار كما كنت بردًا وسلامًا عَلَى إبراهيم\" (^٢).\nثانيها:\nفيه نفخ التراب، وهو تخفيف له، ومحله عند الكثرة وضابطه أن يبقى منه قدر الحاجة.\nقَالَ ابن بطال: وقد اختلف العلماء في نفض اليدين فيه، فكان الشعبي يقول به، وهو قول الكوفيين، وقال مالك: نفضًا خفيفًا. وقال الشافعي: لا بأس أن ينفضهما إذا بقي في يديه غبار يُمس، وهو قول إسحاق. وقال أحمد: لا يضر فعل أو لم يفعل. وكان ابن عمر لا ينفض يده (^٣).\nثالثها:\nأن المتأول لا إعادة عليه ولا لوم؛ لأن عمارًا تأول أن التيمم لا يكفي لوجهه ويديه في الجنابة كما يجزئه في الوضوء؛ فلم يأمره الشارع بالإعادة؛ لأنه زاد عَلَى الواجب.\nرابعها:\nذكر البخاري في أواخر التيمم مسح الكف قبل مسح الوجه، أتى فيه\n_________\n(^١) سبقت ترجمته في الحديث رقم (٢٨).\n(^٢) \"صفة الصفوة\" ١/ ٢٣٠.\n(^٣) \"شرح ابن بطال\" ١/ ٤٧٧ أما أثر ابن عمر فقد أخرجه عبد الرزاق في \"المصنف\" ١/ ٢١١ - ٢١٢ (٨١٧)، والدارقطني ١/ ١٨٢، وقال العظيم أبادي في \"التعليق المغني\" ١/ ١٨٣: إسناده صحيح موقوف.","vol":"5","page":182},{"text":"بلفظ (ثم)، وبها قَالَ الأوزاعي وأبو حنيفة، وخالف الشافعي (^١).\nخامسها:\nاقتصر هنا عَلَى ذكر الكف، وبه قَالَ أحمد، وهو قول قديم للشافعي قوي في الدليل (^٢)، قَالَ البيهقي: ولعل حديث ابن عمر وذراعيه بعده، وجاء في رواية: إلى المناكب. وفي أخرى: إلى نصف الذراع (^٣).\nقَالَ ابن عبد البر في \"تمهيده\": كل ما يروى عن عمار في هذا مضطرب مُخْتَلفٌ فيه، وأكثر الآثار المرفوعة عنه ضربة واحدة للوجه واليدين (^٤).\n_________\n(^١) انظر: \"الحاوي\" ١/ ٢٤٩.\n(^٢) انظر: \"المجموع\" ٢/ ٢٤٣، \"المغني\" ١/ ٣٣٣.\n(^٣) \"السنن الكبرى\" ١/ ٢١١ كتاب: الطهارة، باب: ذكر الروايات في كيفية التيمم عن عمار بن ياسر.\n(^٤) انظر: \"التمهيد\" ٢/ ٣٥٨.","vol":"5","page":183},{"text":"<span data-type='title' id=toc-449>٥ - باب التَّيَمُّمُ لِلْوَجْهِ وَالْكَفَّين</span>\n٣٣٩ - حَدَّثَنَا حَجَّاجٌ قَالَ: أَخْبَرَنَا شُعْبَةُ، أَخْبَرَنِي الَحكَمُ، عَنْ ذَرٍّ، عَنْ سَعِيدِ ابْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزى، عَنْ أَبِيهِ، قَالَ عَمَّارٌ بهذا. وَضَرَبَ شُعْبَة بِيَدَيْهِ الأرضَ، ثُمَّ أَدْنَاهُمَا مِنْ فِيهِ، ثُمَّ مَسَحَ وَجْهَهُ وَكَفَّيْهِ.\nوَقَالَ النَّضْرُ: أَخْبَرَنَا شعْبَة، عَنِ الَحكَمِ قَالَ: سَمِعْتُ ذَرٍّ يَقُولُ: عَنِ ابن عَبْدِ الرَّحْمَنِ بْنِ أَبْزى قَالَ الَحكَمُ: وَقَدْ سَمِعْتُة مِنِ ابن عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ قَالَ: قَالَ عَمَّارٌ. [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٤٤]\n\n٣٤٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الَحكَمِ، عَنْ ذَرٍّ، عَنِ ابن عَبْدِ الرَّحْمَنِ بْنِ أَبْزى، عَنْ أَبِيهِ، أَنَّهُ شَهِدَ عُمَرَ، وَقَالَ لَهُ عَمَّارٌ: كُنَّا فِي سَرِيَّةٍ فَأَجْنَبْنَا. وَقَالَ: تَفَلَ فِيهِمَا. [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٤٤]\n\n٣٤١ - حَدَّثَنَا مُحَمَّد بْنُ كَثِيرٍ، أَخْبَرَنَا شُعْبَة، عَنِ الَحكَمِ، عَنْ ذَرٍّ، عَنِ ابن عَبْدِ الرَّحْمَنِ بْنِ أَبْزى، عَنْ عَبْدِ الرَّحْمَنِ قَالَ: قَالَ عَمَّارٌ لِعُمَرَ: تَمَعَّكْتُ فَأَتَيْتُ النَّبِيَّ - ﷺ -، فَقَالَ: \"يَكْفِيكَ الوَجْهَ وَالْكَفينِ\". [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٤٥]\n\n٣٤٢ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الَحكَمِ، عَنْ ذَرٍّ، عَنِ ابن عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ الرَّحْمَنِ قَالَ: شَهِدْتُ عُمَرَ، فَقَالَ لَهُ عَمَّارٌ. وَسَاقَ الَحدِيثَ. [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٤٦]\n\n٣٤٣ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الَحكَمِ، عَنْ ذَرٍّ، عَنِ ابن عَبْدِ الرَّحْمَنِ بْنِ أَبْزى، عَنْ أَبِيهِ قَالَ: قَالَ عَمَّارٌ: فَضَرَبَ النَّبِيُّ - ﷺ - بِيَدِهِ الأرْضَ، فَمَسَحَ وَجْهَهُ وَكَفَّيْهِ. [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٤٦]\nذكر فيه حديث عمار من طرق:\nفي بعضها: وَضَرَبَ شُعْبَةُ بِيَدَيْهِ الأَرْضَ، ثُمَّ أَدْنَاهُمَا مِنْ فِيهِ، ثُمَّ مَسَحَ وَجْهَهُ وَكَفَّيْهِ. وفي بعضها: وَقَالَ لَهُ عَمَّارٌ: كُنَّا فِي سَرِيَّةِ فَأَجْنَبْنَا. وَقَالَ: تَفَلَ فِيهِمَا.","vol":"5","page":184},{"text":"وفي بعضها: \"يَكْفِيكَ الوَجْهُ وَالْكَفَّانِ\".\nوكلها دالة عَلَى الاقتصار عَلَى الكوعين؛ إذ هو حقيقة الكف، وهو قول علي، وسعيد بن المسيب، والأعمش، وعطاء، والأوزاعي، وأحمد، وإسحق (^١).\nوروى ابن القاسم عن مالك أنه إن تيمم إلى الكوعين أعاد في الوقت، وهذا يدل عَلَى أن التيمم عنده إلى المرفقين مستحب.\nوممن ذهب إلى التيمم إلى المرفقين ابن عمر، وجابر، والنخعي، وا لحسن، ومالك، وأبو حنيفة، والثوري، والليث، والشافعي (^٢).\nوأبعد الزهري فقال: إلى الآباط (^٣). والسنة الصريحة عاضدة للأول.\nورواية: المرفقين في تصحيحها نظر، وإن صححها الحاكم (^٤).\nورواية: إلى المناكب نحوها، ثم إنه من فعلهم وليس من أمره - ﷺ -.\nومعنى (تفل فيهما): نفخ.\n_________\n(^١) قول علي وعطاء رواهما عبد الرزاق في \"المصنف\" ١/ ٢١١، ٢١٣ (٨٢٤، ٨١٦). وانظر: \"الأوسط\" لابن المنذر ٢/ ٥٠ - ٥١.\n(^٢) رواها عبد الرزاق في \"المصنف\" ١/ ٢١١ - ٢١٢ (٨١٧)، (٨٢٠)، (٨٢١)، (٨٢٢) كتاب: الطهارة، باب: كم التيمم من ضربة، وابن أبي شيبة ١/ ١٤٥ - ١٤٧ (١٦٧٣)، (١٦٧٥)، (١٦٨٠)، (١٦٨٣)، (١٦٨٨) كتاب: الطهارات، باب: في التيمم كيف هو، وانظر: \"الأوسط\" ٢/ ٤٨ - ٤٩، \"عيون المجالس\" ١/ ٢١٣، \"بدائع الصنائع\" ١/ ٤٦، \"روضة الطالبين\" ١/ ١١٢، \"فتح الباري\" لابن رجب ٢/ ٢٥٣.\n(^٣) ذكره ابن المنذر في \"الأوسط\" ٢/ ٤٧.\n(^٤) \"المستدرك\" ١/ ١٨٠.","vol":"5","page":185},{"text":"<span data-type='title' id=toc-450>٦ - باب الصَّعِيدُ الطَّيِّبُ وَضُوءُ المُسْلِمِ يَكْفِيهِ مِنَ المَاءِ</span>\nوَقَالَ الحَسَنُ: يُجْزِئُهُ التَّيَمُّمُ مَا لَمْ يُحْدِثْ. وَأَمَّ ابن عَبَّاسٍ وَهُوَ مُتَيَمِّمٌ. وَقَالَ يَحْييَ بْنُ سَعِيدِ: لَا بَأسَ بِالصَّلَاةِ عَلَى السَّبَخَةِ وَالتَّيَمُّمِ بِهَا. [فتح: ١/ ٤٦٦]\n\n٣٤٤ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا عَوْفٌ قَالَ: حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ عِمْرَانَ قَالَ: كُنَّا فِي سَفَرٍ مَعَ النَّبِيِّ - ﷺوإِنَّا أَسْرَيْنَا، حَتَّى [إِذَا] كُنَّا فِي آخِرِ اللَّيْلِ، وَقَعْنَا وَقْعَةَ وَلَا وَقْعَةَ أَحْلَى عِنْدَ الُمسَافِرِ مِنْهَا، فَمَا أَيقَظَنَا إِلَّا حَرُّ الشَّمْسِ، وَكَانَ أَوَّلَ مَنِ اسْتَيقَظَ فلَانٌ ثُمَّ فُلَانٌ ثُمَّ فُلَانٌ -يُسَمِّيهِمْ أَبُو رَجَاءٍ، فَنَسِيَ عَوْفٌ- ثُمَّ عُمَرُ بْنُ الَخطَّابِ الرَّابعُ، وَكَانَ النَّبِيُّ - ﷺ - إِذَا نَامَ لَمْ يُوقَظْ حَتَّى يَكونَ هُوَ يَسْتَيْقِظُ، لأنَّا لَا نَدْرِي مَا يَحْدُثُ لَهُ فِي نَوْمِهِ، فَلَمَّا اسْتَيقَظَ عُمَرُ، وَرَأى مَا أَصَابَ النَّاسَ، وَكَانَ رَجُلًا جَلِيدًا، فَكَبر وَرَفَعَ صَوْتَهُ بِالتَّكبِيرِ، فَمَا زَالَ يكَبِّرُ وَيَرْفَعُ صَوْتَهُ بِالتَّكْبِيرِ حَتَّى اسْتَيْقَظَ لِصَوْتِهِ النَّبِيُّ - ﷺ -، فَلَمَّا اسْتَيقَظَ شَكَوْا إِلَيْهِ الذِي أَصَابَهُمْ، قَالَ: \"لَا ضَيْرَ -أَوْ لَا يَضِيرُ- ارْتَحِلُوا\". فَارْتَحَلَ فَسَارَ غَيْرَ بَعِيدٍ، ثُمَّ نَزَلَ فَدَعَا بِالْوَضوءِ فَتَوَضّأَ، وَنُودِيَ بِالصَّلَاةِ فَصَلَّى بِالنَّاسِ، فَلَمَّا انْفَتَلَ مِنْ صَلَاتِهِ إِذَا هُوَ بِرَجُلٍ مُعْتَزِلٍ لَمْ يُصَلِّ مَعَ القَوْمِ، قَالَ: \"مَا مَنَعَكَ يَا فُلَانُ أَنْ تُصَلِّيَ مَعَ القَوْمِ؟ \". قَالَ: أَصَابَتْنِي جَنَابَةٌ وَلَا مَاءَ. قَالَ: \"عَلَيْكَ بِالصَّعِيدِ، فَإِنَّهُ يَكْفِيكَ\". ثُمَّ سَارَ النَّبِيُّ - ﷺ -، فاشْتَكَى إِلَيهِ النَّاسُ مِنَ العَطَشِ، فَنَزَلَ فَدَعَا فلَانًا -كَانَ يُسَمِّيهِ أَبُو رَجَاءٍ، نَسِيَهُ عَوْفٌ- وَدَعَا عَلِيًّا فَقَالَ: \"اذْهَبَا فَابْتَغِيَا المَاءَ\". فَانْطَلَقَا فَتَلَقَّيَا امْرَأَةً بَيْنَ مَزَادَتَيْنِ -أَوْ سَطِيحَتَيْنِ- مِنْ مَاءٍ عَلَى بَعِيرٍ لَهَا، فَقَالَا لَهَا: أَيْنَ الَماءُ؟ قَالَتْ: عَهْدِي بِالَمْاءِ أَمْسِ هذِه السَّاعَةَ، وَنَفَرُنَا خُلُوفًا. قَالَا لَهَا: انْطَلِقِي إِذًا. قَالَتْ: إِلَى أَيْنَ؟ قَالَا: إِلَى رَسُولِ اللهِ - ﷺ -. قَالَتِ: الذِي يقَالُ لَهُ: الصَّابِئُ. قَالَا: هُوَ الذِي تَعْنِينَ فَانْطَلِقِي. فَجَاءَا بِهَا إِلَى النَّبِيِّ - ﷺ - وَحَدَّثَاهُ الَحدِيثَ، قَالَ: فَاسْتَنْزَلُوهَا عَنْ بَعِيرِهَا، وَدَعَا النَّبِيُّ","vol":"5","page":186},{"text":"- ﷺ - بإِنَاءٍ، فَفَرَّغَ فِيهِ مِنْ أفوَاهِ الَمزَادَتَيْنِ -أَوِ [الـ] سَّطِيحَتَيْنِ- وَأَوْكَاَ أفوَاهَهُمَا، وَأَطْلَقَ العَزَالِيَ، وَنُودِيَ فِي النَّاسِ اسْقُوا وَاسْتَقُوا. فَسَقَى مَنْ شَاءَ، وَاسْتَقَى مَنْ شَاءَ، وَكَانَ آخِرَ ذَاكَ أَنْ أَعْطى الذِي أَصَابَتْهُ الجَنَابَةُ إِنَاءً مِنْ مَاءٍ، قَالَ: \"اذْهَبْ فَأَفرِغْهُ عَلَيْكَ\". وَهْيَ قَائِمَةٌ تَنْظُرُ إِلَى مَا يُفْعَلُ بِمَائِهَا، وَايْمُ اللهِ لَقَدْ أُقْلِعَ عَنْهَا، وإنَّهُ لَيُخَيَّلُ إِلَيْنَا أنَّهَا أَشَدُّ مِلأةً مِنْهَا حِينَ ابْتَدَأَ فِيهَا، فَقَالَ النَّبِيُّ - ﷺ -: \"اجْمَعُوا لَهَا\". فَجَمَعُوا لَهَا مِنْ بَيْنِ عَجوَةٍ وَدَقِيقَةٍ وَسَوِيقَةٍ، حَتَّى جَمَعُوا لَهَا طَعَامًا، فَجَعَلُوهَا فِي ثَوْبٍ، وَحَمَلُوهَا عَلَى بَعِيرِهَا، وَوَضَعُوا الثَّوْبَ بَيْنَ يَدَيْها، قَالَ لَهَا: \"تَعْلَمِينَ مَا رَزِئْنَا مِنْ مَائِكِ شَيْئًا، ولكن اللهَ هُوَ الذِي أَسْقَانَا\". فَأَتَتْ أَهْلَهَا، وَقَدِ احْتَبَسَتْ عَنْهُمْ، قَالُوا: مَا حَبَسَكِ يَا فُلَانَةُ؟ قَالَتِ: العَجَبُ، لَقِيَنِي رَجُلَانِ فَذَهَبَا بِي إلَى هذا الذِي يُقَالُ لَهُ: الصَّابِئُ، فَفَعَلَ كَذَا وَكَذَا، فَوَاللهِ إِنَّهُ لأسْحَرُ النَّاسِ مِنْ بَيْنِ هذِه وِهذِه -وَقَالَتْ بإصْبَعَيْهَا الوُسْطَى وَالسَّبَّابَةِ، فَرَفَعَتْهُمَا إِلَى السَّمَاءِ، تَعْنِي السَّمَاءَ وَالأرْضَ -أَوْ إِنَّهُ لَرَسُولُ اللهِ حَقًّا. فَكَانَ الُمسْلِمُونَ بَعْدَ ذَلِكَ يُغِيرُونَ عَلَى مَنْ حَوْلَهَا مِنَ الُمشْرِكِينَ، وَلَا يُصِيبُونَ الصِّرْمَ الذِي هِيَ مِنْهُ، فَقَالَتْ يَوْمًا لِقَوْمِهَا: مَا أُرى أَنَّ هؤلاء القَوْمَ يَدْعُونَكُمْ عَمْدًا، فَهَلْ لَكُمْ فِي الإِسْلَامِ؟ فَأَطَاعُوهَا فَدَخَلُوا فِي الإِسْلَامِ. [قَالَ أبُو عَبْدِ اللهِ: صَبَا: خَرَجَ مِنْ دينٍ إِلَى غَيْرِه. وقال أبُو العَاليَة: الصَّابِئينَ -وفي نُسْخَةٍ: الصَّابِئُونَ- فِرقَةٌ مِن أهلِ الكِتَابِ يَقْرءُوْنَ الزَّبُورَ]. [٣٤٨، ٣٥٧ - مسلم: ٦٨٢ - فتح: ١/ ٤٤٧]\n(وَقَالَ الحَسَنُ: يُجْزِئُهُ التَيَمُّمُ مَا لَمْ يُحْدِثْ) قلت: أسنده ابن أبي شيبة، عن هشيم، عن يونس، عنه: لا ينقض التيمم إلا الحدث (^١).\nوقال ابن حزم: روينا عن حماد بن سلمة -يعني في \"مصنفه\"- عن يونس (عن) (^٢) عبيد، عنه: يصلي الصلوات كلها بتيمم واحد مثل الوضوء ما لم يحدث.\n_________\n(^١) رواه ابن أبي شيبة ١/ ١٤٧ (١٦٩٣) كتاب: الطهارات، باب: في التيمم كم يصلي به من صلاة.\n(^٢) في (ج): بن.","vol":"5","page":187},{"text":"وحكاه أيضًا عن إبراهيم وعطاء (^١). وذكره ابن المنذر (^٢) عن ابن المسيب، والزهري، والثوري، وابن عباس، وأبي جعفر محمد بن علي بن الحسين، والليث، والحسن بن حي، وداود، وابن حزم (^٣)، والمزني، وهو قول أبي حنيفة والكوفيين (^٤).\nوقال مالك: لا يصلي صلاتا فرض بتيمم واحد، فإن تيمم وتطوع فلابد له من تيمم آخر للفريضة، فلو تيمم ثم صلى الفريضة جاز له أن يتنفل بعدها بذَلِكَ التيمم (^٥).\nوقال الشافعي: يتيممُ لكل صلاة فرض، وله أن يتنفلَ قبلها وبعدها بذلك التيمم (^٦).\nوقال شريك: يتيمم لكل صلاة. وروي مثله عن إبراهيم النخعي، وقتادة، وربيعة، ويحيى بن سعيد الأنصاري (^٧)، وهو قول الليث، وأحمد، وإسحاق (^٨).\nوقال أبو ثور: يتيمم لكل وقت صلاة فرض، إلا أنه يصلي الفوائت من الفروض كلها بتيمم واحد (^٩).\nوذكره البيهقي من طريق ابن عباس، وابن عمر من طريق ضعيف،\n_________\n(^١) \"المحلى\" ٢/ ١٢٨.\n(^٢) انظر: \"الأوسط\" ٢/ ٥٨.\n(^٣) \"المحلى\"٢/ ١٢٨.\n(^٤) انظر: \"الهداية\" ١/ ٢٨.\n(^٥) انظر: \"المدونة\" ١/ ٥٢.\n(^٦) انظر: \"الحاوي\" ١/ ٢٥٧ - ٢٦٠.\n(^٧) روى عبد الرزاق عن إبراهيم وقتادة ١/ ٢١٥ (٨٣٢ - ٨٣٣) كتاب: الطهارة، باب: كم يصلي بتيمم واحد، وروى ابن أبي شيبة عن قتادة ١/ ١٤٧ (١٦٩٥)، (١٦٩٧) كتاب: الطهارات، باب: في التيمم كم يصلي به من صلاة. وانظر: \"الأوسط\" ٢/ ٥٦ - ٥٧.\n(^٨) انظر: \"المغني\" ١/ ٣٤١.\n(^٩) \"الأوسط\" ٢/ ٥٨، \"البيان\" ١/ ٣١٤.","vol":"5","page":188},{"text":"ومن طريق قتادة عن عمرو بن العاصي، والحارث عن علي (^١).\nقَالَ ابن حزم: الرواية عن ابن عباس ساقطة وبيَّنها. قَالَ: وقد روي نحو قولنا عن ابن عباس أيضًا. قَالَ: والرواية عن علي. وابن عمر لا تصح. قَالَ: وحديث عمرو رواه عنه قتادة، وقتادة لم يولد إلا بعد موته (^٢).\nقلت: وحاصل الأقوال ثلاثة:\nأحدها: أنه يصلي به ما لم يحدث.\nثانيها: أنه يصلي به فرضًا واحدًا.\nثالثها: كذلك إلا الفوائت. وقد أسلفناه عن أبي ثور، وحكي أيضًا عن مالك. احتج الأول بالقياس عَلَى الوضوء.\nوالثاني بأنه طهارة ضرورة، بدليل نقضه برؤية الماء، وأيضًا لا يصح قبل وقته بخلافه. فإذا لم يجز التيمم للعصر قبل وقته وجب أن لا يجزئ لما بعده إذ العلة واحدة. لكن جماعات خالفوا في هذا وقالوا: إنه يصح التيمم للفرض قبل وقته، منهم: الليث، وابن شعبان المالكي، وأهل الظاهر، والمزني (^٣).\nقَالَ ابن رشد في \"قواعده\": واشتراط دخول الوقت ضعيف، فإن التأقيت في العبادة لا يكون إلا بدليل سمعي، ويلزم من ذَلِكَ أنه لا يجوز إلا آخر الوقت (^٤).\n_________\n(^١) \"السنن الكبرى\" ١/ ٢٢١ - ٢٢٢ كتاب: الطهارة، باب: التيمم لكل فريضة.\n(^٢) \"المحلى\" ٢/ ١٣١ - ١٣٢.\n(^٣) \"المنتقى\" ١/ ١١١، \"البيان\" ١/ ٣١٤، \"المحلى\" ١/ ١٣٣.\n(^٤) \"بداية المجتهد\" ١/ ١٣٤ - ١٣٥.","vol":"5","page":189},{"text":"وأما حديث أبي ذر مرفوعًا: \"الصعيد الطيب وضوء المسلم وإن لم يجد الماء عشر سنين\" رواه الترمذي، وابن حبان، والحاكم وصححوه (^١). وخالف ابن القطان فأعله (^٢)، وصحح حديث أبي هريرة عند البزار مثله (^٣)، فهو ظاهر للقول الأول، لكن للقائل الثاني أن يقول: إنما سماه وضوءًا؛ لقيامه مقامه، ولا يلزم من ذَلِكَ أن يقوم مقامه من كل وجه.\nوأما حديث عمران الآتي: \"عليك بالصعيد فإنه يكفيك\" فيحتمل أن يكون المراد -والله أعلم- أنه كافيك ما لم تحدث إذا لم تجد ما يكفيك للوضوء. وإنما قالوا: إنه يتيمم لكل صلاة خوف أن يضيع طلب الماء، ويتكل عَلَى التيمم، ويأنسوا إلى الأخف.\nويحتمل أنه كان كان فيك لتلك الصلاة وحدها؛ لأنها هي التي استباح فيها خوف فوات وقتها. والأول هو ظاهر تبويب البخاري له.\nقَالَ ابن حزم: قول مالك لا متعلق له بحجة، ولا يخلو التيمم إما أن يكون طهارة أم لا. فإن كان طهارة فيصلي به ما لم يوجب نقضها قرآن أو سنة، وإلا فلا يجوز له أن يصلي بغير طهارة. وقال بعضهم: ليس طهارة تامة، ولكنه استباحة للصلاة. قَالَ: وهو باطل من وجوه:\nأحدها: أنه قول بلا برهان.\n_________\n(^١) \"سنن الترمذي\" (١٢٤) كتاب: الطهارة، باب: ما جاء في التيمم للجنب إذا لم يجد الماء، قال: هذا حديث حسن صحيح، و\"صحيح ابن حبان\" ٤/ ١٣٥ - ١٣٦ (١٣١١)، ٤/ ١٤٠ (١٣١٣) كتاب: الطهارة، باب: التيمم، و\"المستدرك\" ١/ ١٧٦ - ١٧٧، قال: هذا حديث صحيح ولم يخرجاه. قال الألباني في \"صحيح الترمذي\": صحيح.\n(^٢) انظر: \"بيان الوهم والإيهام\" ٣/ ٣٢٧ - ٣٢٨ (١٠٧٣).\n(^٣) انظر: \"كشف الأستار\" ١/ ١٥٧ (٣١٠) كتاب: الطهارة، باب: التيمم.","vol":"5","page":190},{"text":"ثانيها: أن الله سماه طهارة بقوله: ﴿وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ﴾ [المائدة: ٦].\nثالثها: أنه تناقض منهم؛ لأنهم قالوا: ليس طهارة تامة، ولكنه استباحة: للصلاة. وهذا كلام ينقض أوله آخره؛ لأن الاستباحة لا تكون إلا بطهارة، فهو إذا طهارة لا طهارة.\nرابعها: هب أنهم قالوا استباحة، فمن أين لهم أن لا يستبيحوا به فريضة أخرى كالأولى. وفي \"الموطأ\": ليس المتوضئ بأطهر من المتيمم (^١). ومن تيمم فقد فعل ما أمر الله تعالى.\nوقالوا في قوله تعالى: [يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ] [المائدة: ٦] الآية. أوجب الوضوء عَلَى كل قائم إلى الصلاة. فلما صلى - ﷺ - الصلوات بوضوء واحد خرج الوضوء بذلك عن حكم الآية بقي التيمم على وجوبه عَلَى كل قائم إلى الصلاة، وليس كما قالوا لاسيما من أباح القيام للنافلة بعد الفريضة بغير تيمم، وهم الشافعية والمالكية، ولا متعلق لهما بشيء من ذَلِكَ، فإن الآية لا توجب شيئًا من ذَلِكَ، ولو أوجبت ذَلِكَ لأوجبت غسل الجنابة عَلَى كل قائم إلى الصلاة أبدًا. وإنما حكم الآية في إيجاب الله تعالى الوضوء والتيمم والغسل عَلَى المحدثين والمجنبين فقط (^٢).\nثم قَالَ البخاري ﵀: وَأَمَّ ابن عَبَّاسٍ وَهُوَ مُتَيَمِّمٌ.\nوهذا من البخاري بيان أنه كالوضوء، فكما أن المتوضئ يؤم كذلك المتيمم، وهو داخل في قوله: الصعيد الطيب.\nوهذِه المسألة خلافية، وهو إمامة المتيمم للمتوضئين، أجازه مالك، وأبو حنيفة، وأبو يوسف، وزفر، والثوري، والشافعي،\n_________\n(^١) \"الموطأ\" ١/ ٦١ (١٥١) كتاب: الطهارة، باب: ما جاء في التيمم.\n(^٢) \"المحلى\" ٢/ ١٢٩ - ١٣٢.","vol":"5","page":191},{"text":"وأحمد، وإسحاق، وأهل الظاهر، وأبو ثور (^١).\nقال ابن حزم: وروي ذَلِكَ عن ابن عباس، وعمار، وجماعة من الصحابة (^٢). وهو قول سعيد بن المسيب، والحسن، وعطاء، والزهري، وحماد.\nومنعه الأوزاعي ومحمد بن الحسن. وحكي عن علي والنخعي والحسن بن حي أيضًا (^٣). وكرهه مالك (^٤) وعبد الله بن الحسن مع الإجزاء.\nوقال ربيعة: لا يؤم المتيمم من جنابة إلا من هو مثله. وبه قَالَ يحيى بن سعيد الأنصاري (^٥). ونقل ابن حزم عن الأوزاعي أنه لا يؤمهم إلا إن كان أميرًا (^٦)، وهو مخالف لما نقله ابن بطال (^٧)، وابن التين عنه من المنع، وقد سلف.\nواحتج الأولون بأنه مطيع لله تعالى، وليس الذي وجد الماء بأطهر منه ولا أتم صلاة؛ لأنهما أُمِرا جميعًا، فكلٌ عمل بالمأمور. احتج مقابله بأن شأن الإمامة الكمال، ومعلوم أن الطهارة بالصعيد ضرورة، فأشبهت صلاة القاعد المريض يؤم قيامًا والأُمِّي يؤم من يحسن القراءة.\n_________\n(^١) ذكر أغلب هذِه الآثار ابن المنذر في \"الأوسط\" ٢/ ٦٧، وذكر البيهقي في \"السنن\" ١/ ٢٣٤ عن ابن المسيب والحسن وعطاء والزهري ١/ ٢٣٤. وانظر: \"عيون المجالس\" ١/ ٢١٩ - ٢٢٠، \"بدائع الصنائع\" ١/ ٥٦، \"البيان\" ٢/ ٤٠٣، \"المحلى\" ٢/ ١٤٣، \"فتح الباري\" لابن رجب ٢/ ٢٦٤ - ٢٦٧.\n(^٢) \"المحلى\" ٢/ ١٤٣.\n(^٣) ذكرها ابن المنذر في \"الأوسط\" ٢/ ٦٨ - ٦٩.\n(^٤) انظر: \"المدونة\" ١/ ٥٢.\n(^٥) انظر: \"الأوسط\" ٢/ ٦٨، \"عيون المجالس\" ١/ ٢٢٠، \"المحلى\" ٢/ ١٤٣.\n(^٦) \"المحلى\" ٢/ ١٤٣.\n(^٧) \"شرح ابن بطال\" ١/ ٤٨٤ - ٤٨٥.","vol":"5","page":192},{"text":"وللأول أن ينازعه في صلاة المريض ويقول: لا نقص فيها، فإنه أمر كذلك. قَالَ أبو طالب: سألت أبا عبد الله عن الجنب يؤم المتوضئين؟ قَالَ: نعم، قد أمَّ ابن عباس أصحابه وفيهم عمار بن ياسر وهو جنب فتيمم (^١). وعمرو بن العاص صلى بأصحابه وهو جنب، فأخبر النبي - ﷺ -، فتبسم (^٢).\nقلت: حسان بن عطية سمع من عمرو بن العاص. قَالَ: ولكن يقوى بحديث ابن عباس (^٣).\nقلت: وأما حديث جابر المرفوع: \"لا يؤم المتيمم المتوضئين\"\nوحديث علي الموقوف: لا يؤم المتيمم المتوضئين ولا المقيد المطلقين. فضعيفان، ضعفهما الدارقطني وابن حزم وغيرهما (^٤).\n_________\n(^١) رواه البيهقي في \"السنن\" ١/ ٢٣٤ من طريق يحيى بن يحيى، عن جرير، عن أشعث، عن جعفر، عن سعيد، قال: كان ابن عباس في سفر ..\n(^٢) رواه أبو داود (٣٣٤، ٣٣٥)، وأحمد ٤/ ٢٠٣ - ٢٠٤، والحاكم ١/ ١٧٧، والحديث علقه البخاري في \"صحيحه\" بعد رقم (٣٤٤) كتاب: التيمم، باب: إذا خاف الجنب على نفسه المرض أو الموت. وقال الحافظ في \"الفتح\" ١/ ٤٥٤: وإسناده قوي، وقال النووي في \"الخلاصة\" كما في \"نصب الراية\" ١/ ١٠٧: إن الحديث حسن أو صحيح. والحديث صححه الألباني في \"صحيح أبي داود\" ٢/ ١٥٤ - ١٥٨.\n(^٣) رواه أبو داود (٣٣٧)، وابن ماجه ١/ ١٨٩ (٥٧٢)، وأحمد ١/ ٣٨٠، والحديث حسنه الألباني. انظر: \"صحيح أبي داود\" ٢/ ١٦١ - ١٦٥.\n(^٤) روى الدارقطني في \"السنن\" ١/ ١٨٥ حديث جابر من طريق إسماعيل الكوفي، عن صالح بن بيان، عن محمد بن المنكدر، عن جابر. وأخرجه البيهقي في \"السنن\" ١/ ٢٣٤، وابن الجوزي في \"العلل\" ١/ ٣٧٩ - ٣٨٠ (٦٣٦) كلاهما من طريق الدارقطني. وقال ابن الجوزي؛ صالح بن بيان متروك. أما حديث علي فرواه الدارقطني في \"السنن\" ١/ ١٨٥ ومسدد في \"مسنده\" كما في \"المطالب العالية\" ١/ ١٢١. ومن طريق البيهقي في \"السنن\" ١/ ٢٣٤.","vol":"5","page":193},{"text":"وأغرب ابن شاهين فذكر حديث عمر مرفوعًا: \"لا يؤم المتيمم المتوضئين\" في \"ناسخه ومنسوخه\"، ثم ذكر بعده حديث عمرو بن العاص. ثم قَالَ: يحتمل أن يكون هذا الحديث ناسخًا للأول. قَالَ: وهذا الحديث أجود إسنادًا من حديث الزهري (^١).\nوإن صح فيحتمل أن يكون النهي في ذَلِكَ لضرورة وقعت في وجود الماء. فإن قيل: يكون هذا رخصة لعمرو إذ لم ينهه ولم يأمره بالإعادة.\nقيل له: لو كان رخصة له دون غيره لم يقل له: \"أحسنت\" وضحك في وجهه، ولقال له كما قَالَ لأبي بردة بن دينار.\nثم قَالَ البخاري ﵀: وَقَالَ يَحْيَى بْنُ سَعِيدٍ: لَا بَأْسَ بِالصَّلَاةِ عَلَى السَّبَخَةِ وَالتَّيَمُّمِ بِهَا.\nوالتيمم بها هو مذهب جميع العلماء خلافًا لإسحاق بن راهويه.\nوقوله - ﷺ -: \"جعلت لي الأرض مسجدًا وطهورًا\" (^٢) يدخل فيه السبخة وغيرها، كيف والمدينة سبخة؟! والسبخة واحد السباخ، وهو بفتح السين والباء، قاله ابن التين. وقال ابن سيده: هي أرض ذات ملح ونز (^٣).\nوقال صاحب \"المطالع\": هي الأرض المالحة، وجمعها سباخ، فإذا وصفت بها الأرض قلت: سبخة بالكسر.\nوقال ابن الأثير: هي الأرض التي تعلوها الملوحة، ولا تكاد تنبت إلا بعض الشجر (^٤).\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" ص ١٣٤ - ١٣٧.\n(^٢) سلف هذا الحديث برقم (٣٣٥) كتاب: التيمم.\n(^٣) \"المحكم\" ٥/ ٥٦ مادة: سبخ.\n(^٤) \"النهاية في غريب الحديث\" ٢/ ٣٣٣.","vol":"5","page":194},{"text":"ثم ساق البخاري حديث عمران بن الحصين بطوله.\nوأخرجه أيضًا في أول علامات النبوة (^١)، ومختصرًا في آخر التيمم (^٢). وأخرجه مسلم في الطهارة (^٣).\nوهذِه القصة رواها جماعة من الصحابة غير عمران منهم أبو قتادة، وسيأتي في الصلاة (^٤)، وأبو هريرة (م. د. ت. س) (^٥)، وعمرو بن أمية الضمري (^٦)، وذو مخبر (د) الحبشي (^٧)، وعبد الله (د) بن مسعود (^٨)، وعقبة بن عامر (^٩)، وسيأتي في الأذان (^١٠)، وابن عباس (س) (^١١)، وجبير (س) بن مطعم (^١٢)، ومالك (س) بن ربيعة (^١٣)، وأبو جحيفة (ت) (^١٤)، وأنس (^١٥).\n_________\n(^١) برقم (٣٥٧١) كتاب: المناقب.\n(^٢) برقم (٣٤٨) باب: التيمم ضربة.\n(^٣) لم أقف عليه في الطهارة، وقد رواه في كتاب المساجد برقم (٦٨٢) باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها. انظر: \"تحفة الأشراف\" (١٠٨٧٥).\n(^٤) برقم (٥٩٥) باب: الأذان بعد ذهاب الوقت.\n(^٥) رواه مسلم (٦٨٠) كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها.\n(^٦) رواه أبو داود (٤٤٤).\n(^٧) أبو داود (٤٤٥).\n(^٨) النسائي في \"السنن الكبرى\" ٥/ ٢٨٦ (٨٨٥٣)، وأحمد ١/ ٣٨٧، ١/ ٣٩١، ١/ ٤٥٠، وأبو يعلى في \"مسنده\" ٩/ ١٨٧، ١٨٨ (٥٢٨٥)، وابن حبان في \"صحيحه\" ٤/ ٤٤٩، ٤٥٠ (١٥٨٠).\n(^٩) رواه البيهقي بمعناه مطولًا في \"دلائل النبوة\" ٥/ ٢٤١ - ٢٤٢.\n(^١٠) لم أقف عليه فيه.\n(^١١) رواه النسائي ١/ ٢٩٨، ٢٩٩، وأحمد ١/ ٢٥٩.\n(^١٢) رواه النسائي ١/ ٢٩٨.\n(^١٣) رواه النسائي ١/ ٢٩٧. وفي \"الكبرى\" برقم (١٥٨٧) ١/ ٤٩٤، ٤٩٥.\n(^١٤) رواه أبو يعلى ٢/ ١٩٢ (٨٩٥)، والطبراني ٢٢/ ١٠٧ (٢٦٨).\n(^١٥) رواه البزار كما في \"كشف الأستار\" ١/ ٢٠٠ (٣٩٦).","vol":"5","page":195},{"text":"قال ابن العربي: ثبت في \"الصحيح\" عن النبي - ﷺ - النوم عن الصلاة ثلاث مرات:\nإحداها: رواية أبي قتادة، ولم يحضر مع النبي - ﷺ - أبو بكر وعمر.\nثانيها: رواية عمران بن الحصين، حضراها.\nثالثها: رواية أبي هريرة، حضرها أبو بكر وبلال (^١)، وسيأتي ما فيه.\nووقع في أبي داود في حديث أبي قتادة. بحث رسول الله - ﷺ - جيش الأمراء فذكره (^٢). وَهَو وهم؛ لأن جيش الأمراء كان في مؤتة (^٣): وهي سرية لم يشهدها رسول الله - ﷺ -.\nإذا تقرر ذَلِكَ، فالكلام عَلَى حديث -عمران بن حصين بن عبيد الخزاعي، الكعبي، القاضي، المجاب الدعوة، تسلم عليه الملائكة، أبي نجيد، أسلم عام خيبر (^٤) - من وجوه:\nأحدها:\nقوله: (كُنَّا فِي سَفَرٍ مَعَ النَّبِيِّ - ﷺ -). هذا السفر اختلف في تعيينه. ففي مسلم من طريق أبي هريرة حين قفل من غزوة خيبر -بالخاء المعجمة- (^٥).\nورواه الأصيلي حنين، بالحاء المهملة.\n_________\n(^١) \"عارضة الأحوذي\" ١/ ٢٩٠.\n(^٢) أبو داود (٤٣٨).\n(^٣) ورد في هامش (س): مؤته في السنة الثامنة.\n(^٤) انظر ترجمته في: \"معجم الصحابة\" لابن قانع ٢/ ٢٥٣، ٢٥٤ (٧٦٨)، \"معرفة الصحابة\" ٤/ ٢١٠٨: ٢١١١ (٢٢٠٤)، \"الاستيعاب\" ٣/ ٢٨٤، ٢٨٥ (١٩٩٢)، \"أسد الغابة\" ٤/ ٢٨١، ٢٨٢ (٤٠٤٢).\n(^٥) مسلم (٦٨٠) باب: قضاء الصلاة الفائتة.","vol":"5","page":196},{"text":"قَالَ: والأول غلط، وذكر أنه وقع لما قفل من حنين. وذكر الباجي وابن عبد البر أن قول من قال: خيبر أصح، وأنه قول أهل السير (^١).\nوفي حديث ابن مسعود أن نومه ذَلِكَ كان في عام الحديبية، وذلك في زمن خيبر. قَالَ الباجي: وعليه يدل حديث أبي قتادة (^٢).\nقَالَ القاضي عياض عن أبي عمران في هذِه الأخبار أن نومه كان مرة واحدة (^٣).\nوقد أسلفنا عن ابن العربي أنه كان ثلاث مرات. ومن تأمل الأحاديث السالفة وجدها أكثر من ذَلِكَ. قَالَ القاضي: حديث أبي قتادة غير حديث أبي هريرة، وكذا حديث عمران (^٤).\nومن الدليل على أن ذَلِكَ وقع مرتين؛ لأنه قد روى أن ذَلِكَ كان زمن الحديبية (^٥)، وفي رواية: بطريق مكة (^٦).\nوالحديبية كانت في السادسة، وإسلام عمران وأبي هريرة الراوي حديث: حين قفل من خيبر، كان في السابعة بعد الحديبية، وهما كانا حاضرين الواقعة.\nقلت: وذكر ابن سعد، والطبراني، وغرهما أن إسلام عمران كان بمكة، شرفها الله تعالى (^٧).\n_________\n(^١) \"التمهيد\" ١/ ٢١٦، \"المنتقى\" ١/ ٢٧.\n(^٢) \"المنتقى\" ١/ ٢٧.\n(^٣) \"إكمال المعلم\" ٢/ ٦٦٥.\n(^٤) المصدر السابق.\n(^٥) رواه أبو داود من حديث ابن مسعود (٤٤٧).\n(^٦) رواه مالك من حديث زيد بن أسلم في \"الموطأ\" ص ٣٥.\n(^٧) انظر ترجمته في: \"الطبقات الكبرى\" ٤/ ٢٨٧ و٧/ ٩، \"المعجم الكبير\" ١٨/ ١٠٣، \"أسد الغابة\" ٤/ ٢٨١ - ٢٨٢ (٤٠٤٢)، \"الإصابة\" ٣/ ٢٦ - ٢٧ (٦٠١٠).","vol":"5","page":197},{"text":"وقد روى البيهقي في \"دلائله\" من حديث عقبة بن عامر قَالَ: خرجنا مع رسول الله - ﷺ - في (غزوة) (^١) تبوك، فاسترقد لما كان فيها عَلَى ليلة، فلم يستيقظ حَتَّى كانت الشمس قدر رمح، فقال: \"ألم أقل لك يا بلال .. \" الحديث. وفي آخره: فانتقل رسول الله - ﷺ - من ذَلِكَ المنزل غير بعيد، ثم صلى، ثم هدر بقية يومه وليلته فأصبح بتبوك (^٢).\nففي هذِه الرواية أن ذَلِكَ وقع بتبوك قبل أن يصل إليها. وفي رواية أبي هريرة حين قفل.\nوقال النووي: هذِه الأحاديث جرت في سفرتين، أو أسفار، لا في سفرة واحدة، وظاهر ألفاظها يقتضي ذلك (^٣).\nثانيها:\nقوله: (وَإِنَّا أَسْرَيْنَا). يقال: سرى وأسرى لغتان: سائر الليل عامته.\nوقيل: كله، يذكر ويؤنث. ولم يعرف اللحياني إلا التأنيث، والاسم السرية (^٤).\nثالثها:\nقوله: (وَقَعْنَا وَقْعَةً، وَلَا وَقْعَةَ أَحْلَى عِنْدَ المُسَافِرِ مِنْهَا) أي: لأنهم أكدهم السير والسهر والتعب، فاستلذوا النوم لذلك.\nرابعها:\nالاستيقاظ: الانتباه من النوم.\n_________\n(^١) في (ج): غزاة.\n(^٢) \"دلائل النبوة\" ٥/ ٢٤١.\n(^٣) \"صحيح مسلم بشرح النووي\" ٥/ ١٩٣.\n(^٤) انظر: \"الصحاح\" ٦/ ٢٣٧٦، \"لسان العرب\" ٤/ ٢٠٠٣، مادة: (سرا).","vol":"5","page":198},{"text":"الخامس:\nقوله: (وَكَانَ أَوَّلَ مَنِ اسْتَيْقَظَ فُلَانٌ ثُمَّ فُلَانٌ ثُمَّ فُلَانٌ) يسميهم أبو رجاء، فنسي عوف -أي: الراوي عنه، ثم عمر الرابع. جاء في رواية سليم بن زرير عن أبي رجاء، قَالَ: أول من استيقظ أبو بكر، ثم عمر (^١). وفي رواية سعيد عن أبي هريرة: فكان رسول الله - ﷺ - أولهم استيقاظًا (^٢). وهذا دال عَلَى أن ذَلِكَ وقع أكثر من مرة.\nالسادس:\nقوله: (وكان - ﷺ - إِذَا نَامَ لَمْ نوقظه (^٣)؛ حَتَّى يَكُونَ هُوَ يَسْتَيْقِظُ، لأَنَّا لَا نَدْرِي مَا يَحْدُثُ لَهُ فِي نَوْمِهِ). يؤخذ منه أن الأمور يحكم لها بالأعم؛ لأنهم لم يوقظوه خشية ما يحدث من وحي كما حكم عَلَى النائم بحكم الحدث، وقد لا يحصل، ومع هذا فات الوقت. والآحاد ينهون عند الخوف. ونومه - ﷺ - كنوم البشر في بعض الأوقات كما ستعلمه، إلا أنه لا يجوز عليه الأضغاث؛ لأن رؤيا الأنبياء وحي.\nالسابع:\nالجليد: القوي، يقال للرجل إذا كان قوي الجسم أو القلب: إنه لجليد وجلد، فعمر أجلد المسلمين وأصلبهم في أمر الله.\nالثامن:\nفيه الرحلة عن الوادي للصلاة خارجة، لكنه واد خاص فلا يقاس به\n_________\n(^١) ستأتي برقم (٣٥٧١) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٢) هذِه الرواية في \"مسلم\" من حديث أبي هريرة (٦٨٠) باب: قضاء الصلاة الفائتة.\n(^٣) كذا في رواية المصنف، وفي \"اليونينية\" (١/ ٦٤): لم يوقظ. وفي هامشها مصححا أنها رواية أبي ذر الهروي والأصيلي وابن عساكر وأبي الوقت ونسخة لم يعلم صاحبها.","vol":"5","page":199},{"text":"غيره، وقد قَالَ - ﷺ -: \"فحيثما أدركتك الصلاة فصل\" (^١) والشارع يطلعه الله عَلَى أمر يغيب عنا.\nالتاسع:\nقوله: (فما زال يكبر حَتَّى استيقظ لصوته (^٢) رسول الله)، فيه التأدب في إيقاظ السيد كما فعل عمر؛ لأنه لم يوقظه بالنداء بل أيقظه بذكر الله، إذ علم عمر أن (أمر) (^٣) الله يحثه عَلَى القيام.\nالعاشر:\nمعنى: \"لا ضير\" أي: ما جرى لا يضر، وشكواهم هو فوتهم الصلاة.\nالحادي عشر:\nإن قلت: كيف نام - ﷺ - في الوادي عن صلاة الصبح حَتَّى طلعت الشمس مع إخباره بنوم عينه دون قلبه؟ (^٤)\nقلت: لا تنافي بينهما؛ لأن الشمس تدرك بحاسة البصر لا بالقلب، وأبعد من قَالَ: إن ذَلِكَ باعتبار الغالب، وقد يندر منه غير ذَلِكَ، وأراد الله تعالى بذلك إبراز حكم وتقرير شرع، وإنما لم ينم قلبه؛ لأجل ما يوحى إليه، فقد كان يُسمع غطيطه ثم يصلي ولا يتوضأ.\nفإن قلت: لولا عادته الاستغراق في النوم؛ لما قَالَ لبلال: \"اكلأ لنا الصبح\" قلت: لعله لأجل التغليس، فإنه كان من شأنه، ومراعاة أول\n_________\n(^١) سلف هذا الحديث برقم (٣٣٥) كتاب: التيمم.\n(^٢) كذا في رواية المصنف وفي \"اليونينية\" (١/ ٦٤): بصوته. وفي هامشها مصححا أنها رواية أبي ذر الهروي والأصيلي وابن عساكر وأبي الوقت ونسخة لم يعلم صاحبها.\n(^٣) ورد في هامش (س) ما نصه: لعله: ذكر.\n(^٤) سلف الحديث الدال على ذلك برقم (١٣٨) كتاب: الوضوء، باب: التخفيف في الوضوء.","vol":"5","page":200},{"text":"الفجر إنما يدرك بالمراقبة بالجوارح الظاهرة.\nالثاني عشر:\nارتحالهم إنما كان؛ لأجل الشيطان أو الغفلة، كما ورد في الحديث، لا لأن القضاء لا يشرع عند الطلوع كما تعلق به بعض الحنفية، ويوهنه أنه لم يوقظهم إلا حر الشمس، وهذا وقت يسوغ فيه القضاء بالإجماع، وصار هذا كنهيه عن الصلاة بأرض بابل (^١)، والوضوء من بئر ثمود إلا بئر الناقة (^٢).\nوأبعد من ادعى نسخه بقوله تعالى: ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي﴾ [طه: ١٤]، وقوله: \"من نام عن صلاة أو نسيها فليصلها إذا ذكرها\" (^٣) فإن الآية مكية، وهذِه القصة بعد الهجرة، بل روى ابن أبي شيبة، عن عطاء بن أبي رباح أنه - ﷺ - ركع ركعتين في معرسه ثم سار (^٤)، وكذا ذكره ذو مخبر أيضًا في حديثه (^٥)، وكل وقت جاز للنافلة فالفريضة أجوز بالإجماع.\n_________\n(^١) حديث نهيه - ﷺ - عن الصلاة بأرض بابل رواه أبو داود من حديث علي (٤٩٠)، وهذِه الرواية ضعفها الألباني في \"ضعيف أبي داود\" (٧٦).\n(^٢) سيأتي الحديث الدال على هذا من حديث عبد الله بن عمر برقم (٣٣٧٩) كتاب: أحاديث الأنبياء، باب: قول الة تعالى: ﴿وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا﴾. مع العلم أن رسول الله - ﷺ - هذا الحديث نهاهم عن استخدام آبارها في السقي أو العجن وأمرهم أن يهريقوا الماء ولم يذكر عدم استخدامها لوضوء.\n(^٣) سيأتي برقم (٥٩٧) باب: من نسي صلاة فليصل إذا ذكرها، ورواه مسلم (٦٨٤) كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها.\n(^٤) لم أقف عليه في المطبوع، وقد رواه في \"مصنفه\" ١/ ٤٢٥ (٤٨٩٠) عن عطاء بن يسار بلفظ: صلى - ﷺ - ركعتي الفجر بعدما جاز الوادي، ثم أمر بلالًا فأذن فأقام، ثم صلى الفريضة. ورواه عبد الرزاق ١/ ٥٨٨ (٢٢٣٨) عن عطاء بن أبى رباح بلفظ المصنف.\n(^٥) رواية ذي مخبر سلف تخريجها.","vol":"5","page":201},{"text":"الثالث عشر:\nقضاء الفائتة بعذر عندنا عَلَى التراخي وبغيره عَلَى الفور (^١)، فتأخيره - ﷺ- القضاء لعذر المكان كما سلف.\nالرابع عشر:\nفيه كما قَالَ المهلب: أن من حلت به فتنة في بلد فليخرج عنه، وليهرب من الفتنة بدينه، كما فعل الشارع بارتحاله عن بطن الوادي الذي تشاءم به لأجل الشيطان (^٢).\nالخامس عشر:\nفيه أيضًا أن من ذكر صلاة له أن يأخذ فيما يصلحه لصلاته، من طهور ووضوء وانتقاء البقعة التي تطيب عليها نفسه للصلاة، كما فعل الشارع بعد أن ذكر الفائتة، فارتحل بعد الذكر ثم توضأ وتوضأ الناس، وهذا لا يتم إلا في مهلة، ثم أذَّن واجتمع الناس وصلوا.\nالسادس عشر:\nأن من فاته صلاة وتأخر البدار المذكور إليها لا يخرجه عن كونه ذاكرًا لها.\nالسابع عشر:\nفي مسلم من حديث أبي قتادة: فنزلوا وتوضئوا وأذن بلال، فصلوا ركعتي الفجر، ثم صلوا الفجر (^٣)، وكذا جاء في حديث عمران وعمرو بن أمية (^٤).\n_________\n(^١) ورد بهامش الأصل ما نصه: حاشية: على الصحيح فيهما.\n(^٢) انظر \"شرح ابن بطال\" ١/ ٤٨٥.\n(^٣) \"صحيح مسلم\" (٦٨١) كتاب: المساجد، باب: قضاء الصلاة الفائتة.\n(^٤) سبق تخريجهما.","vol":"5","page":202},{"text":"ففيه: الأذان للفائتة وقضاء السنن الفوائت والجماعة في الفوائت؛ لقوله: فصلى بالناس.\nالثامن عشر:\nقوله: (إِذَا هُوَ بِرَجُلٍ مُعْتَزِلٍ ..) الحديث، قد سلف تعيين هذا المبهم (^١).\nوقوله: (\"عليك بالصعيد فإنه يكفيك\") هو موضع الترجمة.\nالتاسع عشر:\nقوله: (فَدَعَا فُلَانًا- كَانَ يُسَمِّيهِ أَبُو رَجَاءٍ، نَسِيَهُ عَوْفٌ) هو عمران بن حصين، كما جاء في رواية سلم بن زرير، وسيره مع علي وغيرهما.\nوفيه: طلب الماء للشرب والوضوء، والبعثة فيه.\nالعشرون:\nقوله: (\"فَابْتَغِيَا المَاءَ\")، أي: اطلباه، يقال: بغيت الشيء طلبته، وبغيتك الشيء (^٢) طلبته لك.\nالحادي بعد العشرين:\nالمزادة: بفتح الميم أكبر من القربة، والميم زائدة، قَالَ أبو عبيد: ولا تكون إلا من جلد (^٣) يقام بجلد ثالث بينهما، سميت مزادة؛ لأنه يزاد فيها جلد من غيرها؛ لتكبر به، مفعلة من ذَلِكَ (^٤).\n_________\n(^١) ورد بهامش الأصل ما نصه: حاشية: لم أره، فلينقب عنه.\n(^٢) في الأصول: بغيت، والمثبت كما جاء في \"لسان العرب\" ١٤/ ٩٥ مادة (بغا).\n(^٣) ورد بهامش الأصل ما نصه: لعلها جلدين.\n(^٤) انظر: \"غريب الحديث\" لأبي عبيد ١/ ١٤٨، \"الصحاح\" ٢/ ٤٨٢، \"لسان العرب\" ٣/ ١٨٩٧ - ١٨٩٨، مادة: (زيَدَ).","vol":"5","page":203},{"text":"الثاني بعد العشرين:\nالسطيحة: المزادة، قاله ابن الأعرابي.\nقَالَ ابن سيده: هي التي من أديمين قوبل أحدهما بالآخر (^١)، وفي \"الجامع\": هي إداوة من جلدين وهي أجبر من القربة.\nالثالث بعد العشرين:\nقولها: (وَنَفَرُنَا خُلُوفًا) أما النفر فبالتحريك: يقع عَلَى جماعة من الرجال خاصة، ما بين الثلاثة إلى العشرة، ولا واحد له من لفظه.\nقاله الخطابي (^٢). سموا بذلك من النفر؛ لأنه إذا حزبهم أمر اجتمعوا، ثم نفروا إلى عدوهم (^٣).\nقَالَ في \"الواعي\": ولا يقولون: عشرون نفرًا، ولا ثلاثون نفرًا، والخلوف: بضم الخاءة الغيَّب، يقال: حي خلوف: إذا غاب رجالهم وبقي نساؤهم، وقال الخطابي: الذين خرجوا للاستسقاء وخلفوا النساء والأثقال (^٤).\nوحُكي أيضًا الخلوف: الذين غابوا وخلفوا أثقالهم، وخرجوا إلى رعي أو سقي، قَالَ تعالى: ﴿رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ﴾ [التوبة: ٨٧] أي: النساء، وقال أبو عبيد: الحي خلوف حضور وغُيَّب، ومنه هذِه الآية، وقال الداودي: خلوف. أي: متعاقبون.\nالرابع بعد العشرين:\nالصابئ: قَالَ أبو سليمان: كل من خرج من دين إلى غيره، سمى\n_________\n(^١) \"المحكم\" ٣/ ١٢٦.\n(^٢) \"أعلام الحديث\" ١/ ٣٤١، ٣٤٢.\n(^٣) انظر: \"الصحاح\" ٢/ ٨٣٣، \"لسان العرب\" ٨/ ٤٤٩٨ - ٤٤٩٩، مادة (نفر).\n(^٤) \"أعلام الحديث\" ١/ ٣٤٢.","vol":"5","page":204},{"text":"صابئًا مهموز، يقال: صبأ الرجل: إذا فعل ذلك. فأما الصابي -بلا همز- فهو الذي يميل إلى اللهو، يقال صبا يصبو فهو صابٍ (^١).\nوفي بعض نسخِ البخاري في آخر الحديث: قَالَ أبُو عَبْدِ اللهِ: صَبَا: خَرَجَ مِنْ دينٍ إِلَى غيْرِه.\nوقال أبُو العَاليَة: الصَّابِئينَ: فِرقَةٌ مِن أهلِ الكِتَابِ يَقْرءُوْنَ الزَّبُورَ.\nوهذا أسنده ابن جرير في \"تفسيره\" (^٢).\nوحكى خلافًا كثيرًا فيمن يلزمه هذا الاسم، ومحل الخوض فيه كتب التفسير. وفي كتاب الرشاطي: الصابئ نسبة إلى صابئ بن متوشلخ وكان عَلَى الحنيفية الأولى، وقيل: هي نسبة إلى صابئ بن مارى، وكان في عصر إبراهيم الخليل.\nالخامس بعد العشرين:\nقوله: (فَفَرَّغَ فِيهِ مِنْ أَفْوَاهِ المَزَادَتَيْنِ) الفم: هو الأعلى من المزادة، وأوكأ: (سد) (^٣).\nوالعَزَالِي: بفتح العين المهملة ثم زاي مفتوحة أيضًا (^٤): (مصب) (^٥) الماء من الراوية والقربة، جمع عزلاء، وفي \"الجامع\": عزلاء القربة: عصب يجعل في إحدى يديها يستفرغ منه ما فيها، وسميت عزالي السحاب تشبيهًا بهذا.\n_________\n(^١) المصدر السابق.\n(^٢) \"تفسير الطبري\" ١/ ٣٦١ (١١١٠).\n(^٣) في (ج): شدَّ.\n(^٤) ورد بهامش الأصل ما نصه: وكسر اللام …\n(^٥) في (ج): منصب.","vol":"5","page":205},{"text":"قَالَ ابن التين: وإن شئت مثل الصحارى والعذارى، قَالَ: وبالفتح رويناه، وهو أفواه المزادة السفلى. وقال الداودي: العزالي الجوانب الخارجة كرجلي الزق الذي يرسل منها الماء.\nقَالَ الداودي: وليس في أكثر الروايات الفتح ولا إطلاق العزالي، وإنما سقوا المزادتين، ومعنى صبوا منهما: أنه قَالَ فيه ثم أعاده فيهما إن كان هو المحفوظ، كذا قَالَ.\nالسادس بعد العشرين:\nقوله: (وَايْمُ اللهِ) هو قسم ويقال: ايمن الله بزيادة نون، وألفه ألف وصل في الأسماء مفتوحًا، وحذفت النون استخفافًا، فقالوا: وايم الله. وبالكسر أيضًا.\nوقال ابن كيسان وابن درستويه: ألف (ايمن) ألف قطع -جمع يمين- وإنما خففت همزتها وطرحت في الوصل لكثرة استعمالهم لها.\nالسابع بعد العشرين:\nقوله: (وَإِنَّهُ لَيُخَيَّلُ إِلَيْنَا) معناه: أن فيها من الماء فيما يظهر لنا أكثر مما كان، وفي ذلك معجزة ظاهرة باهرة، وهو أن القومَ أسقوا واستقوا وشربوا -وكانوا عطاشًا- واغتسل الجنب، وبقيت المزادتان مملوئتين ببركته وعظيم برهانه. وفي طريق سَلْمُ بن زرير أنهم كانوا أربعين، وأنهم ملئوا كل قربة معهم وإداوة (^١)، وذلك ببركته - ﷺ -.\nقَالَ القاضي عياض: وظاهر هذِه الرواية أن جملة من حضر هذِه القصة كانوا أربعين، ولا نعلم مخرجًا لرسول الله - ﷺ - يخرج في هذا العدد، فلعل الركب الذين عجلهم بين يديه لطلب الماء، وأنهم\n_________\n(^١) سيأتي برقم (٣٥٧١).","vol":"5","page":206},{"text":"وجدوا المرأة، وأنهم استقوا لرسول الله قبل الناس، وشربوا ثم شرب الناس بعدهم (^١).\nالثامن بعد العشرين:\nإن قلت: كيف استباحوا أخذ الماء الذي مع المرأة؟ قلت: لأوجهٍ:\nأحدها: لكفرها.\nثانيها: عَلَى تقدير أن لو كانت مسلمة فداء نفس الشارع بالنفس واجب.\nثالثها: لضرورة العطش، فإنها تبيح للإنسان الماء المملوك لغيره عَلَى عوض يعطيه.\nرابعها: أن الماء لم ينقص شيئًا، ذكرها ابن الجوزي.\nالتاسع بعد العشرين:\nقوله: (\"اجْمَعُوا لَهَا\") إنما فعل ذَلِكَ تألفًا لها ولقومها عَلَى الإسلام. والعجوة: نوع من تمر المدينة أكبر من الصيحاني، وتسمى اللينة، وهي من أجود تمر المدينة.\nالثلاثون:\nقوله: (وَدَقِيقَةٍ) (^٢). يجوز فيه ضم الدال وفتحها. قَالَ ابن التين: وهما روايتان.\nوقوله: (وسويِّقة). هو بتشديد الياء.\nقوله: (تعلمين). أي: اعلمي.\n_________\n(^١) \"إكمال المعلم\" ٢/ ٦٧٧.\n(^٢) ورد بهامش الأصل ما نصه: في نسخة الدمياطي (…): دقيقة وسويقة بضم الدال والسين مشدد الياء فيهما.","vol":"5","page":207},{"text":"وقوله: ما (رزئنا). أي: نقصنا. قَالَ ابن التين: ورويناه بكسر الزاي وفتحها. ولم يذكر ابن قرقول غير الكسر، قَالَ: وقال أبو زيد الأنصاري: رزأته أرزأه رزءًا إذا أصبت منه. وذكر ابن الأثير أن ما نقصنا منه شيئًا ولا أخذنا (^١).\nوقوله: (\"هُوَ الذِي أَسْقَانَا\"). أي: جعل لنا سقيًا، يقال: سقى وأسقى بمعنى، وقيل باختلاف.\nوالصِرم -بكسر الصاد المهملة وسكون الراء-: الجماعة ينزلون بإبلهم (ناحية) (^٢) عَلَى ماءٍ، والجمع: أصرام. فأما الصرمه -بالهاء-: فالقطعة من الإبل نحو الثلاثين.\nوقال ابن سيده: الصِرم: الأبيات المجتمعة المنقطعة من الناس، والصِرم أيضًا: الجماعة من ذلك (^٣).\nوفيه: مراعاة ذمام الكافر والمحافظة به، كما حفظ النبي - ﷺ - هذِه المرأة في قومها وبلادها، فراعى في قومها ذمامها وإن كانت من صميمهم، فهي من أدناهم، وكان ترك الغارة (^٤) عَلَى قومها سببًا لإسلامها وإسلامهم وسعادتهم.\nوفيه: بيان مقدار الانتفاع بالاستئلاف عَلَى الإسلام؛ لأن قعودهم عن الغارةِ عَلَى قومها كان استئلافًا لهم، فعلم القومُ قدر ذَلِكَ وبادروا إلى الإسلام رعايةً لذلك الحق.\n_________\n(^١) \"النهاية في غريب الحديث\" ٢/ ٢١٨.\n(^٢) ساقطة من (ج).\n(^٣) \"المحكم\" ٨/ ٢١٣.\n(^٤) ورد بهامش الأصل ما نصه: اللغة الفصحى (…).","vol":"5","page":208},{"text":"<span data-type='title' id=toc-451>٧ - باب إِذَا خَافَ الجُنُبُ عَلَى نَفسِهِ المَرَضَ أَوِ المَوْتَ أَوْ خَافَ العَطَشَ، تَيَمَّمَ</span>\nوَيُذْكَرُ أَنَّ عَمْرَو بْنَ العَاصِ أَجْنَبَ فِي لَيْلَةٍ بَارِدَةٍ فَتَيَمَّمَ وَتَلَا: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا﴾ [النساء: ٢٩] فَذَكَرَ لِلنَّبِيِّ - ﷺ - فَلَمْ يُعَنِّفْ.\n\n٣٤٥ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ قَالَ: حَدَّثَنَا مُحَمَّدٌ -هُوَ غُنْدَرٌ- عَنْ شعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ أَبُو مُوسَى لِعَبْدِ اللهِ بْنِ مَسْعُودٍ: إِذَا لَمْ يَجِدِ الَماءَ لَا يُصَلِّي. قَالَ عَبْدُ اللهِ: لَوْ رَخَّصْتُ لَهُمْ فِي هذا، كَانَ إِذَا وَجَدَ أَحَدُهُمُ البَرْدَ قَالَ هَكَذَا -يَعْنِي تَيَمَّمَ وَصَلَّى- قَالَ: قُلْتُ: فَأَيْنَ قَوْلُ عَمَّارٍ لِعُمَرَ؟ قَالَ: إِنِّي لَمْ أَرَ عُمَرَ قَنِعَ بِقَوْلِ عَمَّار. [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٥٥]\n\n٣٤٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبَي قَالَ: حَدَّثَنَا الأعمَشُ قَالَ: سَمِعْتُ شَقِيقَ بْنَ سَلَمَةَ قَالَ: كُنْتُ عِنْدَ عَبْدِ اللهِ وَأَبِي مُوسَى، فَقَالَ لَهُ أَبُو مُوسَى: أَرَأَيْتَ يَا أَبَا عَبْدِ الرَّحْمَنِ إِذَا أَجْنَبَ فَلَمْ يَجِدْ مَاءً كَيْفَ يَصْنَعُ؟ فَقَالَ عَبْدُ اللهِ: لَا يُصَلِّي حَتَّى يَجِدَ الَماءَ. فَقَالَ أَبُو مُوسَى: فَكَيْفَ تَصْنَعُ بِقَوْلِ عَمَّارِ حِينَ قَالَ لَهُ النَّبِيُّ -ﷺ -: \"كَانَ يَكْفِيكَ\"؟ قَالَ: أَلمْ تَرَ عُمَرَ لَمْ يَقْنَعْ بِذَلِكَ؟ فَقَالَ أَبُو مُوسَى: فَدَعْنَا مِنْ قَوْلِ عَمَّارِ، كَيْفَ تَصْنَعُ بهذِه الآيَةِ؟ فَمَا دَرى عَبْدُ اللهِ مَا يَقُولُ، فَقَالَ: إِنَّا لَوْ رَخَّصْنَا لَهُمْ فِي هذا لأَوْشَكَ إِذَا بَرَدَ عَلَى أَحَدِهِمُ الَماءُ أَنْ يَدَعَهُ وَيتَيَمَّمَ. فَقُلْتُ لِشَقِيقٍ: فَإِنَّمَا كَرِهَ عَبْدُ اللهِ لهذا؟ قَالَ: نَعَمْ. [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٥٥].\nوهذا الحديث أسنده أبو داود مطولًا وفيه أن ذَلِكَ كان في غزوة السلاسل (^١). وفي أخرى له: فغسل مَغابِنَه وتوضأ وضوءه للصلاة ثم صلى بهم، ولم يذكر التيمم (^٢).\n_________\n(^١) يعني حديث التعليق. أبو داود (٣٣٤)\n(^٢) أبو داود (٣٣٥).","vol":"5","page":209},{"text":"وروى هذِه أبو حاتم ابن حبان في \"صحيحه\" (^١)، والحاكمُ في \"مستدركه\"، ثم قَالَ: صحيح عَلَى شرط الشيخين. قَالَ: والذي عندي أنهما لم يخرجاه لحديث جرير -يعني: الرواية الأولى- ثم ساقها، ثم قَالَ: هذا لا يعلل الآخر، فإن أهل مصر أعرف بحديثهم من أهلِ البصرة (^٢). يعني: أن رواية الوضوء يرويها مصري عن مصري، ورواية التيمم يرويها بصري عن مصري.\nقَالَ البيهقي: ويحتمل أن يكون فعل ما نقل في الروايتين جميعًا، فغسل ما أمكنه وتيمم للباقي (^٣).\nثم ذكر البخاري حديث عمَّار من طريقيه بطولهما.\nولا شك أن من خاف التلف من استعمال الماء أبيح له التيمم مع وجوده، وهو إجماع (^٤). وهل يلحق به خوف الزيادة فيه فقط؟ فيه قولان للعلماء والشافعي، والأصح عنده: نعم (^٥)، وبه قَالَ مالك وأبو حنيفة والثوري (^٦).\nوعن مالك رواية أخرى بالمنع (^٧). وقال عطاء والحسن البصري في رواية: لا يستباح التيمم بالمرض أصلًا (^٨).\n_________\n(^١) \"صحيح ابن حبان\" ٤/ ١٤٢ (١٣١٥).\n(^٢) \"المستدرك\" ١/ ١٧٧.\n(^٣) \"السنن الكبرى\" ١/ ٢٢٦.\n(^٤) انظر: \"الإقناع في مسائل الإجماع\" ١/ ٢٣٩ (٣٦٨).\n(^٥) \"الأم\" ١/ ٤٠، \"روضة الطالبين\" ١/ ٩٨.\n(^٦) انظر: \"الهداية\" ١/ ٢٦، \"مختصر اختلاف العلماء\" ١/ ١٥٠، \"التفريع\" ١/ ٢٠٢، \"عقد الجواهر الثمينة\" ١/ ٥٨.\n(^٧) \"البيان والتحصيل\" ١/ ٦٩، \"النوادر والزيادات\" ١/ ١١٠.\n(^٨) رواه عن عطاء عبد الرزاق في \"مصنفه\" ١/ ٢٢٦ (٨٧٥)، وحكاه عن الحسن القرطبي في \"تفسيره\" ٥/ ٢١٦، وابن قدامة في \"المغني\" ١/ ٢٦١.","vol":"5","page":210},{"text":"وكرهه طاوس (^١). وإنما يجوز له التيمم عند عدم الماءِ، فأما مع وجوده فلا، وهو قول أبي يوسف ومحمد (^٢).\nوالدليل عَلَى أن من خاف الزيادة في المرض يباح له التيمم ما احتج به أبو موسى عَلَى ابن مسعود من الآية، ولم يفرق بين مرض يخاف منه التلف أو الزيادة، فهو عام في كل مرض، وقياسًا عَلَى سائر الرخص كالفطر وترك القيام والاضطرار، فإنه لا يعتبر فيها خوف التلف بل الجزع الشديد كاف.\nوحديث عمرو دال لجواز التيمم للخائف من استعمال الماء وللجنب، خلاف ما روي عن (عمر) (^٣) وابن مسعود، ولأجل البرد المفضي إلى محذور، وأن المتيمم يصلي بالمتطهرين، وأنه لا إعادة عليه إذ لم يذكر.\nوفيه خلاف للشافعي والسلف، والأصح: وجوبه (^٤)، وقام الإجماع عَلَى أن المسافر إذا كان معه ماءٌ وخاف العطش أنه يتيمم ويشربه (^٥)، وأن الجنب يجوز له التيمم، إلا ما ذكر عن عمر وابن مسعود، فإنهما منعاه له (^٦)؛ لقوله تعالى: ﴿وَإِن كنُتُمْ جُنُبًا فَأطَّهَّرُوا﴾ [المائدة: ٦] وقوله: ﴿وَلَا جُنُبًا إلَّا عَابِرِى سَبِيلٍ حَتَّى تَغْتَسِلُواْ﴾ [النساء: ٤٣].\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ١/ ٢٢٤ (٨٦٨).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ١٥٠، \"المبسوط\" ١/ ١١٢.\n(^٣) في (ج): عمرو.\n(^٤) \"الأم\" ١/ ٤٠.\n(^٥) انظر: \"الإجماع\" ص ٣٤.\n(^٦) رواه ابن أبي شيبة في \"مصنفه\" ١/ ١٤٥ (١٦٦٧)، (١٦٦٨).","vol":"5","page":211},{"text":"وقد روي مثل هذا عن ابن عمر، واختلف فيه عن عليٍّ (^١)، وخفيت عليهم السُّنَّة في ذَلِكَ من رواية عمار وعمران بن الحصين، وإنما استراب عمر عمارًا في ذَلِكَ؛ لأنه كان حاضرًا معه، فلم يذكر القصة وأنسيها، فارتاب ولم يقنع بقوله.\nوكان عمر وابن مسعود لما كان من رأيهما أن الملامسة في الآية هي ما دون الجماع، وكان التيمم في الآية يعقب الملامسة منعا الجنب التيمم، ورأيا أن التيمم إنما جعل بدلًا من الوضوء، (ولم) (^٢) يجعل بدلًا من الغسل، فكان من رأي ابن عباس وأبي موسى الجماع وأجاز للجنب التيمم، ألا ترى أن أبا موسى حاج ابن مسعود بالآية التي في سورة النساء، فإن الملامسة فيها الجماع، فلم يدفعه ابن مسعود عن ذَلِكَ، ولا قدر أن يخالفه في تأويله للآية، فلجأ إلى قوله: إنه لو رخص لهم في هذا كان أحدهم إذا برد عليه الماء يتيمم.\nوقد ذكر ابن أبي شيبة قَالَ: حَدَّثنَا سفيان بن عيينة، عن أبي سنان، عن الضحاك قَالَ: رجع عبد الله عن قوله في تيمم الجنب (^٣). ولم يتعلق أحد من فقهاء الأمصار -من قَالَ بأن الملامسة: الجماع، ومن قَالَ بأنها دونه- بقول عمر وابن مسعود، وصاروا إلى حديثِ عمَّارٍ وعمران بن الحصين في ذَلِكَ.\nإلا أنهم اختلفوا ثم أجازوا للجنب التيمم، فمن قَالَ: الملامسة: الجماع، أوجب التيمم بالقرآن، وهو قول الكوفيين، ومن قَالَ: إنها ما دون الجماع. أوجبه بحديث عمار وعمران، وهو قول مالك.\n_________\n(^١) \"السابق\" ١/ ١٤٨ (١٦٩٩).\n(^٢) في (ج): ولا.\n(^٣) \"المصنف\" ١/ ١٤٥ (١٦٦٩).","vol":"5","page":212},{"text":"قَالَ المهلب: وفي قول أبي موسى لابن مسعود: (فدعنا من قول عمَّار، كيف تصنع بهذِه الآية؟) فيه: الانتقال في الحجاج مما فيه الخلاف إلى ما عليه الاتفاق، وذلك أنه يجوز للمتناظرين عند تعجيل القطع والإفحام للخصم، ألا ترى أن إبراهيم - ﷺ - إذ قَالَ: ﴿رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ﴾ [البقرة: ٢٥٨]، قَالَ له النمرود: ﴿أَنَا أُحْيِي وَأُمِيتُ﴾ [البقرة: ٢٥٨] لم يحتج أن يوقفه عَلَى كيفية إحيائه وإماتته، بل انتقل إلى مسكت من الحجاج فقال: ﴿فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ﴾ [البقرة: ٢٥٨] (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ١/ ٤٩٢.","vol":"5","page":213},{"text":"<span data-type='title' id=toc-452>٨ - باب التَّيَمُّمُ ضَرْبَةٌ</span>\n٣٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ قَالَ: أَخْبَرَنَا أَبُو مُعَاوَيةَ، عَنِ الأعمَشِ، عن شَقِيقٍ قَالَ: كنْتُ جَالِسًا مَعَ عَبْدِ اللهِ وَأَبِي مُوسَى الأشعَرِيِّ، فَقَالَ لَهُ أَبُو مُوسَى: لَوْ أَنَّ رَجُلًا أَجْنَبَ، فَلَمْ يَجِدِ الَماءَ شَهْرًا، أَمَا كَانَ يَتَيَمَّمُ وَيُصَلِّي فَكَيْفَ تَصْنَعُونَ بهذِه الآيَةِ فِي سُورَةِ الَمائِدَةِ ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾ [المائدة: ٦] فَقَالَ عَبْدُ اللهِ: لَوْ رُخِّصَ لَهُمْ فِي هذا لأَوْشَكُوا إِذَا بَرَدَ عَلَيْهِمُ الَماءُ أَنْ يَتَيَمَّمُوا الصَّعِيدَ. قُلْت: وِإنَّمَا كَرِهْتُمْ هذا لِذَا؟ قَالَ: نَعَمْ. فَقَالَ أَبُو مُوسَى: ألَمْ تَسْمَعْ قَوْلَ عَمَّارٍ لِعُمَرَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - فِي حَاجَةِ فَأَجْنَبْتُ، فَلَمْ أَجِدِ الَماءَ، فَتَمَرَّغْتُ فِي الصَّعِيدِ كَمَا تَمَرَّغُ الدَّابّهُ، فَذَكَرْتُ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَقَالَ: \"إِنَّمَا كَانَ يَكْفِيكَ أَنْ تَصْنَعَ هَكَذَا\". فَضَرَبَ بِكفِّهِ ضَرْبَةً عَلَى الأرضِ، ثُمَّ نَفَضَهَا، ثُمَّ مَسَحَ بِهِمَا ظَهْرَ كَفِّهِ بِشِمَالِهِ، أَوْ ظَهْرَ شِمَالِهِ بِكَفِّهِ، ثُمَّ مَسَحَ بِهِمَا وَجْهَهُ، فَقَالَ عَبْدُ اللهِ: أفَلَمْ تَرَ عُمَرَ لَمْ يَقْنَعْ بِقَوْلِ عَمَّارٍ؟ وَزَادَ يَعْلَى، عَنِ الأعْمَشِ، عَنْ شَقِيقٍ: كُنْتُ مَعَ عَبْدِ اللهِ وَأَبِي مُوسَى، فَقَالَ أَبُو مُوسَى: ألِمْ تَسْمَعْ قَوْلَ عَمَّارٍ لِعُمَرَ: إِنَّ رَسُولَ اللهِ - ﷺ - بَعَثَنِي أَنَا وَأَنْتَ فَأَجْنَبْتُ فَتَمَعَّكْتُ بِالصَّعِيدِ، فَأَتَيْنَا رَسولَ اللهِ - ﷺ - فَأَخْبَرْنَاهُ، فَقَالَ: \"إِنَّمَا كَانَ يَكْفِيكَ هَكَذَا\". وَمَسَحَ وَجْهَة وَكَفَّيْهِ وَاحِدَةً؟ [انظر: ٣٣٨ - مسلم: ٣٦٨ - فتح: ١/ ٤٥٥]\nذكر فيه حديث أبي موسى مع عبد الله، وقوله: أَلَمْ تَسْمَعْ قَوْلَ عَمَّارٍ لِعُمَرَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - فِي حَاجَةٍ. إلى قوله: \"إِنَّمَا كَانَ يَكْفِيكَ أَنْ تَصْنَعَ هَكَذَا\". فَضَرَبَ بِكَفِّهِ ضَرْبَةً عَلَى الأَرْضِ .. الحديث. وقد سلف فقهه فيما مضى.\nوقوله: (زَادَ يَعْلَى عَنِ الأَعْمَشِ) إلى آخره. هذا وصله الإسماعيلي عن ابن زيدان عن أحمد بن حازم عن يعلى به.\nواختلف العلماء في صفة التيمم عَلَى أقوالٍ:","vol":"5","page":214},{"text":"أحدها: أنه ضربةٌ واحدة، وعليه بوب البخاري، وهو أصح من رواية ضربتين كما سلف.\nوثانيها: أنه ضربتان: ضربة للوجه، وضربة لليدين إلى المرفقين، روي هذا عن ابن عمر والشعبي والحسن (^١) وهو قول مالك والثوري والليث وأبي حنيفة وأصحابه والشافعي (^٢)، وذكره الطحاوي عن الأوزاعي (^٣).\nوهؤلاء كلهم لا يجزئه عندهم المسح دون المرفقين إلا مالكًا، فإن الفرض عنده إلى الكوعين (^٤). وروي عن عليٍّ مثل هذا: ضربة للوجه، وضربة لليدين إلى الكوعين (^٥)، وهذا قولٌ ثالث.\nوفيه قول رابع: أنه ضربتان يمسح بكل ضربة منهما وجهه وذراعيه إلى مرفقيه، وهذا قول ابن أبي ليلى والحسن بن حي (^٦).\nوفيه قول خامس: أنه ضربة واحدة للوجه والكفين إلى الكوعين، روي هذا عن عطاء (^٧) ومكحول (^٨)، ورواية عن الشعبي (^٩)، وهو قول\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ١/ ٢١١ - ٢١٣ (٨١٧، ٨٢٠، ٨٢٦)، وابن أبي شيبة في \"المصنف\" ٥/ ١٤١ - ١٤٦ (١٦٧٣، ١٦٧٥، ١٦٧٦).\n(^٢) انظر: \"الهداية\" ١/ ٢٦، \"المبسوط\" ١/ ١٢١، \"المنتقى\" ١/ ١١٤، \"الذخيرة\" ١/ ٣٥٢، \"الأم\" ١/ ٤٢.\n(^٣) \"مختصر اختلاف العلماء\" ١/ ٤٦.\n(^٤) \"المنتقى\" ١/ ١١٤.\n(^٥) رواه عبد الرزاق في \"مصنفه\" ١/ ٢١٣ (٨٢٤)، والبيهقي في \"السنن الكبرى\" ١/ ٢١٢.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ١/ ١٤٧.\n(^٧) رواه عبد الرزاق في \"المصنف\" ١/ ٢١١ (٨١٦).\n(^٨) رواه ابن أبي شيبة في \"المصنف\" ١/ ١٤٧ (١٦٩٦).\n(^٩) رواها عبد الرزاق في \"المصنف\" ١/ ٢١٣ (٨٢٦).","vol":"5","page":215},{"text":"الأوزاعي وأحمد وإسحاق، واختاره ابن المنذر (^١). وروى ابن القاسم عن مالك: إن مسح وجهه ويديه بضربة واحدة أرجو أن تجزئه، ولا إعادة عليه. والاختيار عنده ضربتان (^٢).\nوحجة من جعله إلى المرفقين القياس عَلَى الوضوء، وابتغوا فعل ابن عمر، وقد روي من حديث ابن عمر أيضًا مرفوعًا، صححه الحاكم (^٣).\nوقالوا: لما كان غسل الوجه بالماءِ غير غسل اليدين، فكذلك يجب أن تكون الضربة للوجه في التيمم غير الضربة لليدين.\nوالقول الرابع شاذٌ لا سلف له فيه، وأصح ما في حديث عمار أنه ضرب ضربة واحدة لكفيه ووجهه. رواه الثوري وأبو معاوية وجماعة عن الأعمش عن أبي وائل. وسائر أحاديث عمَّار مختلف فيها.\nواحتج لهذا القول أيضًا بأنه إذا ضرب يديه إلى الأرض، فبدأ بمسح وجهه فإلى أن يبلغ في حد الذقن لا يبقى في يديه شيء من التراب، فإذا جاز في بعض الوجه ذَلِكَ ولم يحتج أن يعيد ضرب يديه عَلَى الأرض لم يحتج أن يضرب بيديه ليديه؛ لأنه ليس كالماء الذي من شرطه أن يماس كل جزء من الأعضاء.\nوفي المسألة قول سادس غريب: أنه يضرب أربع ضربات: ضربتان للوجه، وضربتان لليدين، حكاه ابن بزيزة في \"شرح أحكام عبد الحق\" ثم قَالَ: وليس له أصل في السنة، وما أقصر في ذَلِكَ، ثم قَالَ: وقال\n_________\n(^١) \"الأوسط\" ٢/ ٣٧.\n(^٢) انظر: \"الذخيرة\" ١/ ٣٥٢.\n(^٣) \"المستدرك\" ١/ ١٧٩، ١٨٠.","vol":"5","page":216},{"text":"بعض العلماء: يتيمم الجنب إلى المنكبين. وغيره إلى الكوعين. ثم قَالَ وهو قول ضعيف. وهو كما قَالَ أيضًا.\nوفي \"قواعد ابن رشد\" رُوِي عن مالك الاستحباب إلى ثلاث، والفرض اثنتان (^١). وقال ابن سيرين: ثلاث ضربات، الثالثة لهما جميعًا. وفي رواية عنه: ضربة للوجه، وضربة للكف، وضربة للذراعين (^٢).\n_________\n(^١) لم أقف عليه في المطبوع.\n(^٢) ورد بهامش الأصل ما نصه: آخر الجزء الأول من الثالث من تجزئة المصنف.","vol":"5","page":217},{"text":"<span data-type='title' id=toc-453>٩ - باب</span>\n٣٤٨ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا عَوْفٌ، عَنْ أَبِي رَجَاءٍ قَالَ: حَدَّثَنَا عِمْرَانُ بْنُ حُصَيْنٍ الُخزَاعِيُّ أَنَّ رَسُولَ اللهِ - ﷺ - رَأى رَجُلًا مُغتَزِلًا لَمْ يُصَلِّ فِي القَوْمِ، فَقَالَ: \"يَا فُلَانُ، مَا مَنَعَكَ أَنْ تُصَلِّيَ فِي القَوْمِ؟ \". فَقَالَ: يَا رَسُولَ اللهِ، أَصَابَتْنِي جَنَابَةٌ وَلَا مَاءَ. قَالَ: \"عَلَيْكَ بِالصَّعِيدِ، فَإِنَّهُ يَكْفِيكَ\". [انظر: ٣٤٤ - مسلم: ٦٨٢ - فتح: ١/ ٤٥٧]\nذكر فيه حديث عمران بن الحصين، وقد سلف الكلام عليه آخر الوضوء، ولله الحمد والمنة.","vol":"5","page":218},{"text":"٨\n\nكِتابُ الصَّلَاةِ","vol":"5","page":219},{"text":"<span data-type='title' id=toc-454>٨ - كِتابُ الصَّلَاةِ </span>(^١)\nالصلاة في اللغة: الدعاء والاستغفار. وقيل فيه أقوال أخر منها: التعظيم، واللزوم، والرحمة، والتقرب، والاستقامة.\nوفي الشرع: أقوال وأفعال مخصوصة.\n\n<span data-type='title' id=toc-455>١ - باب كَيْفَ فُرِضَتِ الصَّلَوَاتُ فيِ الإِسْرَاءِ</span>.\nوَقَالَ ابن عَبَّاسٍ: حَدَّثَنِي أَبُو سُفْيَانَ فِي حَدِيثِ هِرَقْلَ فَقَالَ: يَأْمُرُنَا -يَعْنِي النَّبِيَّ - ﷺ -- بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ. [انظر: ٧]\n\n٣٤٩ - حَدَّثَنَا يَحْيَى بن بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ أَبُو ذَرٍّ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"فُرِجَ عَنْ سَقْفِ بَيْتي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ فَفَرَجَ صَدْرِي، ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ، ثُمَّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِئٍ حِكْمَةً وَإِيمَانًا، فَأَفْرَغَهُ فِي صَدْرِي ثُمَّ أَطْبَقَهُ، ثُمَّ أَخَذَ\n_________\n(^١) ورد بهامش الأصل ما نصه: ثم بلغ في الرابع بعد الخمسين قراءة عليَّ ومقابلة عليَّ كتبه مؤلفه.","vol":"5","page":221},{"text":"بِيَدِي فَعَرَجَ بِي إِلَى السَّمَاءِ الدُّنْيَا، فَلَمَّا جِئْتُ إِلَى السَّمَاءِ الدُّنْيَا قَالَ جِبْرِيلُ لِخَازِنِ السَّمَاءِ: افْتَحْ. قَالَ: مَنْ هذا؟ قَالَ: هذا جِبْرِيلُ. قَالَ: هَلْ مَعَكَ أَحَدٌ؟ قَالَ: نَعَمْ، مَعِي مُحَمَّدٌ - ﷺ -. فَقَالَ: أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. فَلَمَّا فَتَحَ عَلَوْنَا السَّمَاءَ الدُّنْيَا، فَإِذَا رَجُلٌ قَاعِدٌ عَلَى يَمِينِهِ أَسْوِدَةٌ وَعَلَى يَسَارِهِ أَسْوِدَةٌ، إِذَا نَظَرَ قِبَلَ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ يَسَارِهِ بَكَى، فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالاِبْنِ الصَّالِحِ. قُلْتُ لِجِبْرِيلَ: مَنْ هذا؟ قَالَ: هذا آدَمُ. وهذِه الأَسْوِدَةُ عَنْ يَمِينِهِ وَشِمَالِهِ نَسَمُ بَنِيهِ، فَأَهْلُ اليَمِينِ مِنْهُمْ أَهْلُ الجَنَّةِ، وَالأَسْوِدَةُ التي عَنْ شِمَالِهِ أَهْلُ النَّارِ، فَإِذَا نَظَرَ عَنْ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ شِمَالِهِ بَكَى، حَتَّى عَرَجَ بِي إِلَى السَّمَاءِ الثَّانِيَةِ، فَقَالَ لِخَازِنِهَا: افْتَحْ. فَقَالَ لَهُ خَازِنُهَا مِثْلَ مَا قَالَ الأَوَّلُ فَفَتَحَ\". قَالَ أَنَسٌ: فَذَكَرَ أنَّهُ وَجَدَ فِي السَّمَوَاتِ آدَمَ وإِدْرِيسَ وَمُوسَى وَعِيسَى وَإِبْرَاهِيمَ صَلَوَاتُ اللهِ عَلَيْهِمْ وَلَمْ يُثْبِتْ كَيْفَ مَنَازِلُهُمْ، غَيْرَ أَنَّهُ ذَكَرَ أنَهُ وَجَدَ آدَمَ فِي السَّمَاءِ الدُّنْيَا، وإِبْرَاهِيمَ فِي السَّمَاءِ السَّادِسَةِ. قَالَ أَنَسٌ: فَلَمَّا مَرَّ جِبْرِيلُ بِالنَّبِيِّ - ﷺ - بإِدْرِيسُ قَالَ: \"مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأخِ الصَّالِحِ. فَقُلْتُ: مَنْ هذا؟ قَالَ: هذا إِدْرِيسُ. ثُمَّ مَرَرْتُ بِمُوسَى فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأخِ الصَّالِحِ. قُلْتُ: مَنْ هذا؟ قَالَ: هذا مُوسَى. ثُمَّ مَرَرْتُ بِعِيسَى فَقَالَ: مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. قُلْتُ: مَنْ هذا؟ قَالَ: هذا عِيسَى. ثُمَّ مَرَرْتُ بِإِبْرَاهِيمَ فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالاِبْنِ الصَّالِحِ. قُلْتُ: مَنْ هذا؟ قَالَ: هذا إِبْرَاهِيمُ - ﷺ -\". قَالَ ابن شِهَاب: فَأَخْبَرَنِي ابن حَزْمٍ، أَنَّ ابن عَبَّاسٍ وَأَبَا حَبَّةَ الأنصَارِيَّ كَانَا يَقُولَانِ: قَالَ النَّبِيُّ - ﷺ -: \"ثُمَّ عُرِجَ بِي حَتَّى ظَهَرْتُ لِمُسْتَوى أَسْمَعُ فِيهِ صَريفَ الأَقْلَامِ\". قَالَ ابن حَزْمٍ وَأَنَسُ بْنُ مَالِكٍ: قَالَ النَّبِيُّ - ﷺ -: \"فَفَرَضَ اللهُ عَلَى أَمَّتِي خَمْسِينَ صَلَاةً، فَرَجَعْتُ بِذَلِكَ حَتَّى مَرَرْتُ عَلَى مُوسَى، فَقَالَ: مَا فَرَضَ اللهُ لَكَ عَلَى أُمَّتِكَ؟ قُلْتُ: فَرَضَ خَمْسِينَ صَلَاةً. قَالَ: فَارْجِعْ إلَى رَبِّكَ، فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ. فَرَاجَعَني فَوَضَعَ شَطْرَهَا،","vol":"5","page":222},{"text":"فَرَجَعْتُ إِلَى مُوسَى، قُلْتُ: وَضَعَ شَطْرَهَا. فَقَالَ: رَاجِعْ رَبَّكَ، فَإنَّ أُمَّتَكَ لَا تُطِيقُ، فَرَاجَعْتُ فَوَضَعَ شَطْرَهَا، فَرَجَعْتُ إِلَيْهِ، فَقَالَ: ارْجِعْ إِلَى رَبِّكَ، فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، فَرَاجَعْتُهُ. فَقَالَ: هِيَ خَمْسٌ وَهْيَ خَمْسُونَ، لَا يُبَدَّلُ القَوْلُ لَدَيَّ. فَرَجَعْتُ إِلَى مُوسَى، فَقَالَ: رَاجِعْ رَبَّكَ. فَقُلْتُ: اسْتَحْيَيْتُ مِنْ رَبِّي. ثُمَّ انْطَلَقَ بِي حَتَّى انْتَهَى بِي إِلَى سِدْرَةِ المُنْتَهَى، وَغَشِيَهَا أَلْوَانٌ لَا أَدْرِي مَا هِيَ، ثُمَّ أُدْخِلْتُ الجَنَّةَ، فَإِذَا فِيهَا حَبَايِلُ اللُّؤْلُؤِ، وَإذَا تُرَابُهَا المِسْكُ\". [١٦٣٦، ٣٣٤٢ - مسلم: ١٦٣ - فتح: ١/ ٤٥٨].\n\n٣٥٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ -أُمِّ الُمؤْمِنِينَ- قَالَتْ: فَرَضَ اللهُ الصَّلَاةَ حِينَ فَرَضَهَا رَكْعَتَيْنِ رَكْعَتَيْنِ فِي الَحضَرِ وَالسَّفَرِ، فَأُقِرَّتْ صَلَاةُ السَّفَرِ، وَزِيدَ فِي صَلَاةِ الَحضَرِ. [١٠٩٠، ٣٩٣٥ - مسلم: ٦٨٥ - فتح: ١/ ٤٦٤]\nوهذا التعليق ساقه البخاري مسندًا كما سلف في الوحي (^١). وتقدم هناك الكلام عليه واضحًا.\nثم ساق البخاري حديث الزهري، عن أنس، عن أبي ذر في الإسراء بطوله.\nوقد أخرجه هنا، وفي الحج (^٢)، وأحاديث الأنبياء (^٣)، وذكر بني إسرائيل (^٤). وأخرجه مسلم في الإيمان (^٥).\n_________\n(^١) سلف برقم (٧) كتاب: بدء الوحي.\n(^٢) سيأتي برقم (١٦٣٦)، باب: ما جاء في زمزم.\n(^٣) سيأتي برقم (٣٣٤٢)، باب: ذكر إدريس - ﵇ -.\n(^٤) ليس فيه. ولعل المصنف أخطأ تبعًا لصاحب \"التحفة\" (١١٩٠١) حيث جاء فيها: وفي ذكر بني إسرائيل (أحاديث الأنبياء) عن أحمد بن صالح … وعلق ابن حجر علهيا بقوله: قلتُ: بل هي في ذكر إدريس في أحاديث الأنبياء. وقول ابن حجر هو الصواب.\n(^٥) مسلم (١٦٣) باب: بَدْء الوحي إلى رسول الله - ﷺ -.","vol":"5","page":223},{"text":"قَالَ الدارقطني: ورواه الزهري -يعني مرة عن أبي، وأحسبه سقط عليه ذر، فجعله أبي بن كعب، ووهم فيه. ورواه قتادة عن أنس، عن مالك بن أبي صعصعة بطوله، وروى بعضه شعبة، عن قتادة، عن أنس مرفوعًا قصة النهرين، ويشبه أن تكون الأقاويل كلها صحاحا؛ لأن الرواة أثبات.\nوروى قتادة عن أنس مرفوعًا: \"فُرض عليَّ الصلاة\" وهو (صحيح) (^١) عنه (^٢).\nوقال الحاكم في \"الإكليل\": حديث المعراج صحيح، صح سنده بلا خلاف بين الأئمة، نقله العدل عن العدل. ومدار الروايات الصحيحة فيه عَلَى أنس. وقد سمع بعضه من النبي - ﷺ -، وبعضه من أبي ذر، وبعضه من مالك، وبعضه من أبي هريرة.\nوقال ابن الجوزي: روى حديث المعراج والإسراء جماعة منهم علي، وابن مسعود، وأُبي، وحذيفة، وأبو سعيد، وجابر، وأبو هريرة، وابن عباس، وأم هانئ.\nثم متى صلى رسول الله - ﷺ -؟\nروى الحارث بن أبي أسامة في \"مسنده\" من حديث أسامة، عن أبيه زيد أن جبريل أتى رسول الله - ﷺ - في أول ما أوحي إليه، فعلمه الوضوء والصلاة، فلما فرغ من الوضوء أخذ غرفة فنضح بها (فرجه) (^٣) (^٤).\n_________\n(^١) من (ج).\n(^٢) \"العلل\" ٦/ ٢٣٣ - ٢٣٥.\n(^٣) في (ج): وجهه.\n(^٤) \"بغية الباحث\" (٦٧).","vol":"5","page":224},{"text":"ورواه ابن ماجه بلفظ: \"علمني جبريل الوضوء، وأمرني أن أنضح تحت ثوبي\" (^١).\nوفي \"صحيح مسلم\" من حديث قتادة، عن زرارة: أن سعد بن هشام بن عامر أراد أن يغزو .. الحديث. وفيه أنه سأل عائشة عن قيام رسول الله - ﷺ -، فقالت: ألست تقرأ: ﴿يَا أَيُّهَا الْمُزَّمِّلُ (١)﴾؟ [المزمل: ١] قلت: بلى. قالت: فإن الله افترض قيام الليل في أول هذِه السورة، فقام - ﷺ - وأصحابه حولًا، وأمسك الله خاتمتها اثني عشر شهرًا في السماء حَتَّى أنزل في آخرها التخفيف، فصار قيام الليل تطوعًا بعد فريضة (^٢).\nوذكر الحربي أن الصلاة قبل الإسراء كانت صلاة قبل غروب الشمس، وصلاة قبل طلوعها. ويشهد لذلك قوله تعالى: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ﴾ [غافر: ٥٥].\nولا خلاف -كما قاله عياض وغيره- أن خديجة صلت مع الشارع بعد فرض الصلاة، وأنها توفيت قبل الهجرة بمدة، قيل: (بثلاث) (^٣) سنين، وقيل: بخمس (^٤)، وقيل: بأربع.\nواستشكله بعضهم بأن الزبير بن بكار روى في \"أنسابه\" من حديث عائشة، قالت: توفيت خديجة قبل أن تفرض الصلاة (^٥).\n_________\n(^١) \"سنن ابن ماجه\" (٤٦٢) قال البوصيري في \"زوائده\" ص ٩٧: إسناد حديث ابن ماجه ضعيف لضعف ابن لهيعة. وقال الألباني في \"صحيح سنن ابن ماجه\" (٣٧٥): حسن دون الأمر.\n(^٢) \"صحيح مسلم\" (٧٤٦) باب: جامع صلاة الليل ومن نام عنه أو مرض.\n(^٣) في (ج): ثلاث.\n(^٤) \"إكمال المعلم\" ١/ ٤٩٧ - ٤٩٨.\n(^٥) رواه الطبراني في \"الكبير\" ٢٢/ ٤٥١ (١٠٩٩)، وقال الهيثمي في \"مجمع الزوائد\" =","vol":"5","page":225},{"text":"وأجيب: لعلها أرادت قبل فرضها ليلة الإسراء. وعن مقاتل بن سليمان: فرض الله الصلاة في أول الإسلام ركعتين بالغداة، وركعتين بالعشي، ثم فرض الخمس ليلة المعواج (^١). قلت: وإلى ذَلِكَ الإشارة بقوله - ﷺ -: \"من صلى البردين دخل الجنة\" (^٢)\nوقد جاء في حديث أنه صلى عند الزوال من أول النبوة. وفي \"الصحيح\" من حديث عائشة: فرضت الصلاة بمكة ركعتين ركعتين، فلما هاجر رسول الله - ﷺ - فرضت أربعًا، وتركت صلاة السفر عَلَى الأولى، وسيأتي (^٣). وفي رواية: بعد الهجرة بسنة.\nوقال القزاز: فرضت أولًا ركعتين بالغداة، وركعتين بالعشي، إلى ليلة الإسراء فرضت عليه الخمس بغير أوقات، فكان الرجل يصليها في وقت واحد إن شاء، وإن شاء فرقها. ثم لما هاجر صلاها بأوقات ركعتين ركعتين. ثم زيد في صلاة الحضر، وفرض الوضوء والغسل. ولم أره لغيره.\nوقال أبو عمر: روي عن ابن عباس أن الصلاة فرضت في الحضر أربعًا، وفي السفر ركعتين. وكذلك قَالَ نافع بن جبير، والحسن، وهو قول ابن جريج، وروي مرفوعًا من حديث العنبري (^٤) وغيره ما يدل على ذلك (^٥).\n_________\n= ٩/ ٢٢٠: وفيه محمد بن الحسن بن زبالة، وهو ضعيف. اهـ.\n(^١) ذكره ابن سيد الناس في \"عيون الأثر\" ١/ ٩١.\n(^٢) يأتي برقم (٥٧٤) باب: فضل صلاة الفجر.\n(^٣) برقم (٣٩٣٥) كتاب: مناقب الأنصار، باب: التاريخ، من أين أرخوا التاريخ؟\n(^٤) في \"التمهيد\": القشيري.\n(^٥) \"التمهيد\" ٨/ ٣٣ - ٣٤.","vol":"5","page":226},{"text":"وقال أبو محمد بن حزم: لم يأت قط أثر -يعني: صحيحًا- أن الوضوء كان فرضًا بمكة (^١).\nوقام الإجماع عَلَى أن فرض الصلاة كان ليلة الإسراء (^٢). وفي \"مسند أحمد\": فرضت ركعتان ركعتان إلا المغرب فإنها كانت ثلاثًا (^٣).\nوأول أبو عمر قول عائشة: فرضت: تقدرت. والفرض لغة: التقدير (^٤).\nوزعم السهيلي أن الزيادة تسمى نسخًا؛ لأنه رفع الحكم، وقد ارتفع، وإنما الزيادة في العدد حَتَّى كملت خمسًا بعد أن كانت اثنتين، فيسمى نسخًا عند الحنفية (^٥).\nواختلف العلماء -فيما حكاه الدمياطي- في الإسراء والمعراج هل (كانا) (^٦) في ليلة واحدة أو كان المعراج مرة أو مرات؟ وهل كان المعراج قبل الإسراء؟\nوظاهر إيراد البخاري يدل عَلَى اتحاد المعراج والإسراء؛ لأنه قَالَ أولًا كيف فرضت الصلاة في الإسراء؟ ثم أورد الحديث، وفيه: \"ثم عرج بي إلى السماء\".\nقَالَ ابن قتيبة: أسري برسول الله - ﷺ - بعد سنة ونصف من رجوعه -يعني: من الطائف إلى مكة- ثم قَالَ: إن الإسراء والمعراج كانا في ليلة\n_________\n(^١) \"المحلى\" ١/ ٢٠٤.\n(^٢) انظر: \"تفسير القرطبي\" ١٠/ ٢٠٨.\n(^٣) \"مسند أحمد\" ٦/ ٢٧٢.\n(^٤) \"التمهيد\" ١٦/ ٢٩٣ - ٢٩٥.\n(^٥) \"الروض الأنف\" ١/ ٢٨٣.\n(^٦) في (ج): كانتا.","vol":"5","page":227},{"text":"واحدة. قَالَ: أسري برسول الله - ﷺ - من مكة إلى بيت المقدس، وعرج به من بيت المقدس إلى السماء.\nوروى الواقدي قَالَ: كان - ﷺ - يسأل ربه أن يريه الجنة والنار. فلما كان ليلة السبت لسبع عشرة ليلة خلت من رمضان قبل الهجرة بثمانية عشر شهرًا، ورسول الله - ﷺ - نائم في بيته ظهرًا (^١) أتاه جبريل وميكائيل وقالا: انطلق إلى ما سألت، فانطلقا به إلى ما بين المقام وزمزم، فأتي بالمعراج، فإذا هو أحسن شيء منظرًا، فعرجا به إلى السموات سماء سماء، فلقي فيهن الأنبياء، وانتهى إلى سدرة المنتهى، ورأى الجنة والنار، وفرض عليه الخمس، ونزل جبريل فصلى برسول الله - ﷺ - الصلوات في مواقيتها (^٢).\nقَالَ ابن فارس: وكان سِنّهُ إذ ذاك إحدى وخمسين سنة وتسعة أشهر، وعن الحربي أن الإسراء كان ليلة سبع وعشرين من ربيع الآخر قبل الهجرة بسنة، وقيل: في ربيع الأول.\nوذكر القرطبي أنه كان قبلُ في رجب، وبه جزم النووي في \"الروضة\" فقال في كتاب السير: فرض الله تعالى من قيام الليل ما ذكره في أول سورة المزمل، ثم (نسخه) (^٣) بما في أواخرها، ثم نسخه بإيجاب الصلوات الخمس ليلة الإسراء بمكة بعد النبوة بعشر سنين وثلاثة أشهر ليلة سبع وعشرين من رجب (^٤).\n_________\n(^١) ورد بهامش الأصل ما نصه: ينظر هذا الكلام، فإنه متنافٍ، ولعله انتقل نظره من قول إلى قول. [قلت: كذا رواه ابن سعد عنه بلفظه].\n(^٢) انظر: \"الطبقات الكبرى\" ١/ ٢١٣.\n(^٣) في (ج): نسخها.\n(^٤) \"روضة الطالبين\" ١٠/ ٢٠٦.","vol":"5","page":228},{"text":"وخالف في \"فتاويه\" فقال: إنها ليلة السابع والعشرين من ربيع الأول، قَالَ: وكان الإسراء سنة خمس أو ست من النبوة، وقيل: غير ذَلِكَ (^١).\nوخالف في \"شرح مسلم\" فجزم بأنها ليلة السابع والعشرين من ربيع الآخر تبعًا للقاضي عياض (^٢) والله أعلم، وقد قيل: إنه كان في رمضان أيضًا، إذا تقرر ذَلِكَ.\nفالكلام عليه من وجوه:\nأحدها:\nمعنى \"فُرِجَ عن سَقْفِ بَيْتِي\": شق، وكذا \"فرج عن صدري\": شق، كما جاء في رواية أخرى.\nوأخرى: شرح، وأصله: التوسعة، ومنه: شرح الله صدره. وفي البخاري في كتاب الحج \"ثم غسله بماء زمزم\" (^٣)، وهو مخفف الراءِ، ويجوز تشديدها للمبالغة في الشق. يعني: أن الملائكة لم يدخلوا من باب بل من وسط السقف؛ ليكون أوقع في القلب صدق ما جاءوا به، وغسل؛ لأن الطهور شطر الإيمان.\nالثاني:\nالطست هو -بسين مهملة- وهو فارسي كما نقله الجواليقي عن أبي عبيد.\nوقال الفراء: طيء تقول: طست، وغيرهم يقول: طس، وهم الذين\n_________\n(^١) \"فتاوى الإمام النووي\" ص ٢٧.\n(^٢) \"إكمال المعلم\" ١/ ٤٩٧، ٤٩٨، و\"صحيح مسلم بشرح النووي\" ٢/ ٢٠٩، ٢١٠.\n(^٣) سيأتي برقم (١٦٣٦) باب: ما جاء في زمزم.","vol":"5","page":229},{"text":"يقولون للصّ: لصت، وجمعهما طسوت ولصوت عندهم (^١).\nوقال ابن سيده: الطس والطسّه معروف، وجمع الطس: أطساس وطسوس وطسيس، وجمع الطسّه: طساس، ولا يمتنع أن تجمع طسة عَلَى طسس بل ذَلِكَ قياسه (^٢).\nوحكى ابن دحية عن الفراء: الطسة أكثر كلام العرب والطس، ولم يسمع من العرب الطست، وحكى ابن الأنباري: الطست- بفتح الطاء وكسرها- وحكاهما صاحب \"المطالع\" في الطسّ، قَالَ: والفتح أفصح وهي مؤنثة، وخص الطست بذلك دون بقية الأواني؛ لأنه آلة الغسل عرفًا.\nالثالث:\nقوله: (\"مِنْ ذَهَبٍ\") ليس فيه ما يوهم استعمال أواني الذهب لنا، فإن هذا فعل الملائكة واستعمالهم، وليس بلازم أن يكون حكمهم حكمنا، ولأن ذَلِكَ كان أول الأمر قبل تحريم استعمال الأواني من النقدين، وإنما كان من ذهب؛ لأنه أغلى أواني الجنة وهو رأس الأثمان، فالدنيا آلة الدين، فإنها مطية الآخرة، وله خواص:\nمنها: أنه لا تأكله النار في حال التعليق، ولا تأكله الأرض ولا تغيره، وهو أنقى شيء وأصفاه، يقال في المَثَل: أنقى من الذهب، وهو أثقل الأشياء، ويجعل في الزئبق الذي هو أثقل الأشياء فيرسب، وهو موافق لثقل الوحي، وعزة الذهب، وبه يتم الملك، وينال المطلب، ولله العزة ولرسوله وللمؤمنين.\n_________\n(^١) انظر: \"تهذيب اللغة\" ٣/ ٢١٩٠، \"لسان العرب\" ٥/ ٢٦٧٠ - ٢٦٧١.\n(^٢) \"المحكم\" ٨/ ٢٦٥.","vol":"5","page":230},{"text":"الرابع:\nأخذ السهيلي (^١) من هذا جواز تحلية المصحف (^٢).\nالخامس:\nقوله: (\"مُمْتَلِئٍ\") هو عَلَى معنى الطست، وهو الإناء، لا عَلَى لفظها، فإنها مؤنثة، وقال ابن دحية: قد تؤنث؛ لأنه يقال في تصغيرها طسيسة.\nالسادس:\nإن قلتَ: كيف مُلئ (^٣) الطست وليس بجسم؟ (^٤)\nقلتُ: هذا ضرب مثل ليكتشف بالمحسوس ما هو معقول، كما نبه عليه ابن الجوزي.\nوقال النووي: معناه -والله أعلم- أن الطست كان فيها شيء يحصل\nبه كمال الإيمان والحكمة وزيادة لهذا فسمي إيمانًا وحكمة (^٥) سببًا لهما.\nقَالَ: والحكمة فيها أقوال كثيرة مضطربة، وقد صفي لنا منها أنها: عبارة عن العلم المتصف بالأحكام المشتملة عَلَى المعرفة بالله تعالى، المصحوب بنفاذ البصيرة، وتهذيب النفس، وتحقيق الحق والعمل به، والصد عن اتباع الهوى والباطل، والحكيم من له ذَلِكَ كله (^٦).\n_________\n(^١) ورد بهامش الأصل ما نصه: نقله السهيلي في \"روضه\" عن بعض الفقهاء واستحسنه ..\n(^٢) \"الروض الأنف\" ١/ ١٩١.\n(^٣) ورد بهامش الأصل ما نصه: يعني بالحكمة والإيمان.\n(^٤) \"صحيح مسلم بشرح النووي \" ٢/ ٢١٨.\n(^٥) \"شرح مسلم\" ٢/ ٢١٨.\n(^٦) \"صحيح مسلم بشرح النووي\" ٢/ ٣٣.","vol":"5","page":231},{"text":"وقال ابن دريد: كل كلمة وعظتك أو زجرتك أو دعتك إلى مكرمة أو نهتك عن قبيح فهي حكمة وحكم (^١).\nوقال صاحب \"المطالع\": ما منع من الجهل، والحاكم هو المانع من الظلم والعداء، وذكر أن الحكمة قيل: هي النبوة، وقيل: الفهم عن الله، وقال أيضًا: الحكمة: إشارة إلى الفضل. وقال ابن سيده: القرآن وكفي به حكمة؛ لأن الأئمة صارت به علماء بعد جهالات (^٢).\nالسابع:\nفيه: دلالة أن شرح صدره - ﷺ - كان ليلة المعراج، وفعل به ذَلِكَ لزيادة الطمأنينة لما يرى من عظم الملكوت وصلاته بالملائكة.\nوفي \"سيرة ابن إسحاق\" أن هذا الشق حين كان مسترضعًا في بني سعد (^٣).\nوذكر عياض والسُهيلي (^٤): أن الشق لم يعرض له إلا في الموضع المذكور، وكان من النحر إلى مراق البطن، وهو ما سفل منه. قَالَ أنس: كنت أرى أثر المخيط في صدره (^٥) أي: أثر الإبرة.\nوفي \"دلائل أبي نعيم\" و\"الأحاديث الجياد\" للضياء محمد بن عبد الواحد: أن صدره - ﷺ - شق وعمره عشر سنين (^٦).\n_________\n(^١) \"جمهرة اللغة\" ١/ ٥٦٤ مادة (حكم).\n(^٢) \"المحكم\" ٣/ ٣٦.\n(^٣) \"سيرة ابن إسحاق\" ص ٢٧، ٢٨ (٣٢).\n(^٤) \"إكمال المعلم\" ١/ ٤٩٨، و\"الروض الأنف\" ١/ ١٩١.\n(^٥) هذا اللفظ عند مسلم برقم (١٦٢) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ - إلى السموات.\n(^٦) \"دلائل النبوة\" ١/ ٢١٩ - ٢٢٠ (٦٦)، \"أحاديث الجياد المختارة\" ٤/ ٣٩ (١٢٦٤).","vol":"5","page":232},{"text":"وقال ابن أبي صفرة في \"شرح مختصر البخاري\" وارتضاه ابن دحية: أنه كان مرتين، وبه يتفق الجمع بين الروايات.\nالأولى: في حال الطفولية؛ ليطهر من كل خلق ذميم، وحتى لا يكون في قلبه إلا التوحيد، ولذلك قَالَ - ﷺ -: \"فوليا عني -يعني: الملكين- وكأني أعاين الأمر معاينة\" (^١).\nالثانية: عند الإسراء بعدما نبئ؛ لتفرض عليه الصلاة ويصلي بالملائكة، من شأن الصلاة الطهور فقد بين ظاهرًا وباطنًا، وغُسل بماء زمزم، وفي الأولى بالثلج؛ ليثلج اليقين إلى قلبه، وهذِه لدخول الحضرة المقدسة؛ فلذلك غُسل بهزمة جبريل لأبيه إسماعيل، وقيل: فعل به ذَلِكَ في حال صغره؛ ليصير قلبه مثل قلوب الأنبياء في الانشراح، والثانية ليصير حاله مثل حال الملائكة.\nالثامن:\nمعنى: (\"أَفْرَغَهُ فِي صَدْرِي ثُمَّ (^٢) أَطْبَقَهُ\" أفرغ الإيمان والحكمة الذي في الطست. قَالَ ابن سَبُع: ولما فُعِلَ به ذَلِكَ ختم عليه كما يختم عَلَى الوعاء المملوء، فجمع الله له أجزاء النبوة، وختمها، فهو خاتم النبيين، وختم عليه فلم يجد عدوه سبيلًا إليه من أجل ذَلِكَ؛ لأن الشيء المختوم محروس.\n_________\n(^١) رواه البزار في \"مسنده\" ٩/ ٤٣٦، ٤٣٧ (٤٠٤٨)، وقال: وهذا الكلام لا نعمله يروى عن أبي ذر من هذا الوجه ولا نعلم سمع عروة من أبي ذر.\nقال الهيثمي في \"المجمع\" ٨/ ٢٥٥: فيه جعفر بن عبد الله بن عثمان بن كثير وثقه أبو حاتم الرازي وابن حبان وتكلم فيه العقيلي وبقية رجاله ثقات رجال الصحيح.\n(^٢) في (ج): أي. ولعله يقصد أي التفسيرية التي هي بعد النص.","vol":"5","page":233},{"text":"وقد جاء أنه \"استخرج منه علقة، وقال: هذا حظ الشيطان منك\" (^١)، وذكر عياض أن موضع الخاتم إنما هو شق الملكين بين كتفيه (^٢)، ووهاه القرطبي، وقال: هذِه غفلة؛ لأن الشق إنما كان في الصدر، وأثره خطًّا واضحًا، ولم يبلغ بالشقُّ حَتَّى نفذ إلى ظهره (^٣).\nوروى أبو داود الطيالسي والبزار وغيرهما من حديث عروة عن أبي ذر -ولم يسمع منه- في حديث الملكين \"قَالَ أحدهما لصاحبه اغسل بطنه غسل الاناء، واغسل قلبه غسل المُلاء، ثم خاط بطني، وجعل الخاتم بين كتفيّ كما هو الآن\" (^٤).\nوهو دال مع حديث البخاري لما نبه عليه القرطبي وأنه في الصدر دون الظهر (^٥)، وإنما كان الخاتم في ظهره؛ ليدل على ختم النبوة به وأنه لا نبي بعده، وكان تحت نغض كتفه؛ لأن ذَلِكَ الموضع منه يوسوس الشيطان.\nفائدة: البداءة بالإفراج ثم بالإفراغ، فيه: إبانة طريق السلوك لنا، وانظر إلى استخراج العلقة وقول الملك: \"هذا حظ الشيطان منك\" مع قوله بعد: \"إن الله أعانني عليه فأسلم\" (^٦) بالرفع، فيا ترى كيف حال اللعين معنا؟ نعتصم بالله منه.\n_________\n(^١) رواه مسلم برقم (١٦٢) كتاب الإيمان، باب: الإسراء برسول الله - ﷺ - إلى السموات وفرض الصلوات.\n(^٢) \"إكمال المعلم\" ١/ ٣١٤.\n(^٣) \"المفهم\" ٦/ ١٣٧.\n(^٤) \"مسند الطيالسي\" ٣/ ١٢٥ - ١٢٦ (١٦٤٣) بهذا السند: حدثنا أبو داود، قال: حدثنا حماد بن سلمة قال: أخبرني أبو عمران الجونيُّ عن رجل، عن عائشة به.\nفالسند ضعيف؛ لأن فيه من لم يسم. وطريق البزار سبق تخريجه.\n(^٥) \"المفهم\" ٦/ ١٣٧.\n(^٦) رواه مسلم برقم (٢٨١٤) كتاب: الجنة والنار، باب: تحريش الشيطان.","vol":"5","page":234},{"text":"التاسع:\nمعنى \"عرج\": صعد، والعروج: الصعود، يقال: عرج يعرج عروجًا، والمِعراج: مِفعال بكسر الميم من العروج، أي: الصعود فإنه آلة له، وحكى ابن سيده الكسر والضم في يعرج، قَالَ: ويقال: عرج في الشيء، وعليه رقى، وعرج الشيء وهو عريج ارتفع وعلا، والمعراج شبه سُلم تعرج عليه الأرواح. وقيل: هو حيث تصعد أعمال بني آدم (^١)، كذا ذكره بعض شيوخنا في شرحه.\nالعاشر:\nالسماء: يذكر ويؤنث، قَالَ ابن حزم: لم يرها أحد من البشر غير الأنبياء، وفي \"صحيح ابن حبان\" من حديث أبي سعيد مرفوعًا: \"بين السماء والأرض مسيرة خمسمائة\" (^٢)\nوفي كتاب \"العظمة\" لأبي سعيد بن الأعرابي عن عبد الله بن مسعود قَالَ: ما بين السماء إلى الأرض مسيرة خمسمائة سنة، [وبين السماء إلى السماء التي تليها مثل ذلك وما بين السماء السابعة إلى الكرسي كذلك والماء على الكرسي، والعرش على الماء. وفي كتاب \"العرش\" تأليف أبي جعفر محمد بن عثمان بن أبي شيبة من حديث العباس مرفوعًا: \"هل تدرون كم بين السماء والأرض\"، قلنا: الله ورسوله أعلم، قال: \"بينهما مسيرة خمسمائة سنة] (^٣) وكذلك كل سماء خمسمائة سنة،\n_________\n(^١) \"المحكم\" (١/ ١٨٧ - ١٨٨) مادة: (عرج).\n(^٢) \"صحيح ابن حبان\" ١٦/ ٤١٨ (٧٤٠٥)، ورواه الترمذي (٢٥٤٠) وقال أبو عيسى: هذا حديث غريب لا نعرفه إلا من حديث رشدين بن سعد، وضعفه الألباني في \"الضعيفة\" (١٨٨٥).\n(^٣) ما بين المعقوفين سقط من (ج).","vol":"5","page":235},{"text":"وفوق السابعة بحر بين أسفله وأعلاه كما بين السماء والأرض\" (^١) ومن حديث أبي ذر مرفوعًا مثله (^٢).\nوفي أبي داود وابن ماجه والترمذي، وقال: حسن غريب من حديث العباس: إن بعد ما بين السماء والأرض إما واحدة أو اثنان أو ثلاث وسبعون سنة، ثم السماء فوقها كذلك حَتَّى عد سبع سماوات (^٣).\nوفي الترمذي من حديث ابن عمرو مرفوعًا: \"لو أن رصاصة مثل هذِه\" وأشار إلى مثل الجمجمة \"أرسلت من السماء إلى الأرض، وهي مسيرة خمسمائة سنة لبلغت الأرض قبل الليل\"، ثم قَالَ: إسناد صحيح (^٤).\nفائدة: ذكر ابن حبيب أن بين السماء والأرض بحرًا يسمى البحر\n_________\n(^١) رواه ابن خزيمة في \"التوحيد\" ١/ ٢٤٤ (١٥٠)، وأبو الشيخ في \"العظمة\" ص ١٠٧ (٢٠٥)، والطبراني ٩/ ٢٠٢ (٨٩٨٧)، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٩٠ - ٢٩١ (٨٥١).\nقال الهيثمي في \"المجمع\" (١/ ٨٦) رجاله رجال الصحيح.\n(^٢) رواه أبو الشيخ الأصبهاني في \"العظمة\" ص ١٠٥ - ١٠٦ (٢٠١)، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٨٩ (٨٥٠)، وابن الجوزي في \"العلل المتناهية\" ١/ ١١، ١٢ (٧)، والذهبي في \"تذكرة الحفاظ\" ٧/ ٧٤٨.\nقال ابن الجوزي: هذا حديث منكر، رواه عن الأعمش محاضر فخالف فيه أبا معاوية فقال: عن الأعمش عن عمرو بن مرة عن أبي نصر. وكان الأعمش يروي عن الضعفاء ويدلس.\nقال الذهبي: وأبو نصر لا يعرف، والخبر منكر.\n(^٣) \"سنن أبي داود\" (٤٧٢٣ - ٤٧٢٥)، \"سنن الترمذي\" (٣٣٢٠)، \"سنن ابن ماجه\" (١٩٣)، أحمد ١/ ٢٠٦، وقال المنذري في \"مختصر سنن أبي داود\" ٧/ ٩٢: في إسناده الوليد بن أبي ثور ولا يحتج بحديثه. وضعفه الألباني في \"الضعيفة\" (١٢٤٧).\n(^٤) \"سنن الترمذي\" (٢٥٨٨)، ضعفه الألباني في \"ضعيف الترغيب\" (٢١٤٩).","vol":"5","page":236},{"text":"المكفوف (^١)، تكون بحار الأرض بالنسبة إليه كالقطرة بالنسبة إلى البحر المحيط. فعلى هذا يكون ذَلِكَ البحر افلق لنبينا حَتَّى جاوزه، وذلك أعظم من افلاق البحر لموسى (^٢).\nالحادي عشر:\nاختلف العلماء هل أسري بروحه أو بجسده الكريم؟\nعَلَى مذاهب:\nأحدها: أن الإسراء كان بروحه من غير أن يفارق شخصه مضجعه، وكانت رؤيا رأى فيها الحقائق، ورؤيا الأنبياء حق، وذهب إلى هذا معاوية وعائشة.\nثانيها: أن الإسراء كان بالجسد إلى بيت المقدس وإلى السماء بالروح.\nثالثها: وإليه ذهب معظم السلف وعامة المتأخرين من الفقهاء والمحدثين والمتكلمين إلى أنه كان إسراء بالجسد، وفي اليقظة، وأنه ركب البراق بمكة، ووصل إلى بيت المقدس، وصلى ثم أُسري بجسده. وذكر المهلب بن أبي صفرة عن طائفة من العلماء، وإليه ذهب ابن العربي أن الإسراء كان مرتين إحدهما: في نومه؛ توطئة له وتيسيرًا عليه كما كان بدوء نبوته الرؤيا الصادقة فجاءه بعد ذَلِكَ في اليقظة والثانية: بجسده، والأحاديث الصحيحة دالة على عروجه بجسده يقظة، يدل عليه قوله: \"قَالَ جبريل لخازن السماء افتح\" فلو لم يكن بجسده لما استفتح.\n_________\n(^١) انظر: \"الفواكه الدواني\" ١/ ٣٢٣.\n(^٢) قلت: هذا الأمر من الأمور الغيبية التي لا يعلمها إلا الله، ولم يأت عليها دليل صحيح من النقل، ولذلك لا يجوز لنا إعمال العقل فيها، والصواب هو التوقف. اهـ.","vol":"5","page":237},{"text":"وقال ابن العربي في \"العارضة\" في قوله: \"تجلى لي بيت المقدس\" يحتمل ثلاث معان:\nأحدها: أن يكون خلق الله له الإدراك مع البعد المفرط، إذ ليس من شرط الإدراك عندنا وعدمه قرب ولا بعد.\nويحتمل أن يكون اطلع عَلَى مثالها، وعليه يَدُل قوله - ﷺ -: \"فجلَّى الله لي بيت المقدس عند دار أبي معهم بالبلاط\".\nويحتمل أن يكون خلق الله له العلم بها دون مثال ولا رؤية (^١).\nالثاني عشر:\nقوله: (\"فَلَمَّا جِئْتُ إِلَى السَّمَاءِ الدُّنْيَا\") سميت هذِه بالدنيا، لقربها من ساكني الأرض، وروي سماء الدنيا على الإضافة. فيه: أن للسماء بوابًا حقيقة، وحفظة موكلين بها، وإثبات الاستئذان، وأنها فتحت لأجله، وذلك من باب التكريم والتعظيم.\nالثالث عشر: قوله: \"قَالَ جِبْرِيلُ لِخَازِنِ السَّمَاءِ: افْتَحْ\".\nالرابع عشر: قوله: \"جبريل\" فيه من الأدب أن من استاذن يدق الباب أن يقول فلان باسمه، ولا يقول: أنا. فقد جاء في الحديث النهي عنه (^٢)؛ ولأنه لا فائدة فيه، لأنه إذا تعين مظهره أفاد وصار أعرف المعارف.\nالخامس عشر:\nقوله: (أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ) يحتمل هذا الاستفهام وجهين:\n_________\n(^١) \"عارضة الأحوذي\" ١١/ ٢٩٣ - ٢٩٤.\n(^٢) سيأتي الحديث الدال على هذا برقم (٦٢٥٠) كتاب: الاستئذان، باب: إذا قال: من ذا؟ فقال: أنا.","vol":"5","page":238},{"text":"أحدهما: أن يكون خفي عليهم إرساله لشغلهم بالعبادة حَتَّى قيل: إن أحدهم لا يعرف مَنْ إلى جانبه.\nثانيهما: أن يكون المعنى: أرسل إليه للعروج إلى السماء؛ لأن بعثته استفاضت بين الملائكة، وهو الأصح.\nالسادس عشر:\n\"الأَسْوِدَةُ\": جمع سواد، كقذال وأقذلة، وتجمع الأسودة أيضًا عَلَى أساود.\nوفي \"المحكم\": السواد، والأسودات، والأساود: جماعة من الناس. وقيل: هم الضروب المتفرقون. والسواد: الشخص؛ لأنه يرى من بعيد أسود. وصرح أبو عبيد (^١) بأنه شخص كل شيء من متاع أو غيره، والجمع: أسودة، وأساود جمع الجمع (^٢).\nالسابع عشر:\nالنسم، والنسمة نفس الروح، وما بها: نسمة، أي: نفس، والجمع: نسم، قَالَه ابن سيده (^٣). وقال الخطابي: هي النفس، والمراد أرواح بني آدم (^٤). وقال ابن التين: ورويناه نسيم (^٥) بني آدم، والأول أشبه.\n_________\n(^١) \"غريب الحديث\" ٢/ ٢٣٨.\n(^٢) \"المحكم\" (٨/ ٣٩٧). مادة: (سود).\n(^٣) \"المحكم\" ٨/ ٣٥٠.\n(^٤) \"أعلام الحديث\" ١/ ٣٤٧.\n(^٥) ورد بهامش الأصل ما نصه: وقال ابن قرقول: نسم … وعند .... نسيم يعني … قال: وهو تصحيف.","vol":"5","page":239},{"text":"الثامن عشر:\nفيه دلالة -كما قَالَ القاضي- أن نسم بني آدم من أهل الجنة والنار في السماء، وقد جاء أن أرواح الكفار في سجين، قيل: في الأرض السابعة. وقيل: تحتها. وقيل: في سجن. ويقال: إنه واد في جهنم. حكاه ابن سيده (^١).\nوأن أرواح المؤمنين منحمة في الجنة، فيحتمل أنها تعرض عَلَى آدم أوقاتًا، فوافق وقت عرضها مروره - ﷺ - ويحتمل أن كونهم في النار والجنة إنما هو في أوقات دون أوقات، بدليل قوله: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ [غافر: ٤٦].\nويحتمل أن تكون الجنة كانت في جهة يمين آدم، والنار [كانت] (^٢) في جهة شماله، وكلاهما حيث شاء الله (^٣).\nوضحكه وبكاؤه شفقة الوالد عَلَى ولده، وسروره لحسن حاله، وحزنه وبكاؤه لسوء حاله.\nالتاسع عشر:\nآدم - ﷺ - كنيته أبو البشر، وقيل: أبو محمد. وروى ابن عساكر من حديث علي مرفوعًا: \"أهل الجنة ليس لهم كنى إلا آدم، فإنه يكنى أبا محمد\" (^٤).\nومن حديث كعب الأحبار: ليس أحد في الجنة له لحية إلا آدم، فإن له لحية سوداء إلى سرته؛ وذلك لأنه لم يكن له في الدنيا لحية، وإنما\n_________\n(^١) \"المحكم\" (٧/ ١٩٦) مادة: سجن.\n(^٢) من (ج).\n(^٣) \"إكمال المعلم\" ١/ ٥٠٣.\n(^٤) \"تاريخ دمشق\" ٧/ ٣٨٨.","vol":"5","page":240},{"text":"كانت اللحى بعد آدم. وليس أحد في الجنة يكنى إلا آدم، ويكنى في الدنيا أبا البشر، وفي الجنة أبا محمد (^١).\nثم قيل: إن آدم اسم سرياني. وقيل: مشتق، فقيل: أفعل من الأدمة.\nوقيل: من لفظ الأديم؛ لأنه خلق من أديم الأرض. وقال النضر بن شميل: سمي آدم لبياضه. وذكر محمد بن علي أن الآدم من الظباء: الطويل القوائم. وفي حديث أبي هريرة مرفوعًا: \"خلق الله آدم عَلَى صورته طوله ستون ذراعًا، فكل من يدخل الجنة عَلَى صورته، وطوله، وولد لآدم أربعون ولدًا في عشرين بطنًا (^٢».\nوروي أن آدم لما رأى داود قَالَ: يا رب، ما عمره؟ قَالَ: ستون، قَالَ: رب زد في عمره. قَالَ: لا، إلا أن يزيد من عمرك. قَالَ: وما عمري؟ قَالَ: ألف سنة. قَالَ آدم: وهبته أربعين سنة (^٣).\nفعلى هذِه الرواية عاش آدم ألف سنة إلا أربعين (عامًا) (^٤). وقيل: بل أكمل ألفًا. وقال ابن قتيبة: ألف سنة إلا سبعين سنة. ولما أهبط من الجنة هبط بسرنديب من الهند بجبل يقال له: بُوذ.\nولما حضرته الوفاة اشتهى قطف عنب، فانطلق بنوه ليطلبوه، فلقيتهم الملائكة، فقالوا: أين تريدون؟ قالوا: إن أبانا اشتهى قطفًا.\nقالوا: ارجعوا فقد كفيتموه. فرجعوا فوجدوه قد قبض، فغسلوه\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٧/ ٣٨٩.\n(^٢) سيأتي برقم (٣٣٢٦) كتاب: أحاديث الأنبياء، باب: خلق آدم وذريته.\n(^٣) رواه الترمذي (٣٠٧٦) كتاب: التفسير، قال أبو عيسى: هذا حديث حسن صحيح، وقد روي من غير وجه عن أبي هريرة عن النبي - ﷺ -، قال الألباني في \"صحيح الجامع\" (٥٢٠٨): صحيح.\n(^٤) في (ج): سنة.","vol":"5","page":241},{"text":"وحنطوه وكفنوه، وصلى عليه جبريل، والملائكة خلفه، وبنوه خلفهم، ودفنوه، وقالوا: هذِه سنتكم في موتاكم.\nودفن في غار يقال له: غار الكنز في أبي قبيس، فاستخرجه نوح في الطوفان، وأخذه وجعله في تابوت سمسار معه في السفينة، فلما نضب الماء رده نوح إلى مكانه (^١).\nالعشرون:\nمعنى: \"مرحبًا\": أصبت رحبًا وسهلًا، فاستأنس ولا تستوحش، والصالح: هو القائم بحقوق الله وحقوق العباد، وخصوه بذلك؛ لشموله عَلَى سائر الخلال المحمودة الممدوحة من الصدق والأمانة والعفاف والصلة والفضل.\nولم يقل له أحد: مرحبًا بالنبي الصادق والأمين؛ لشمول الصلاح سائر خلال الخير، ففيه استحباب لقاء أهل الفضل بالبشر والترحيب والكلام الحسن والدعاء لهم، وإن كانوا أفضل من الداعي، وجواز مدح الإنسان في وجهه إذا أمن عليه الإعجاب وغيره من أسباب الفتنة.\nالحادي بعد العشرين:\nقوله: (قَالَ أنس فذكر أنه) -يعني: أبا ذر- أنه يعني: رسول الله - ﷺ - (وَجَدَ فِي السَّمَوَاتِ آدمَ وَإِدْرِيسَ وَمُوسَى وَعِيسَى وَإِبْرَاهِيمَ وَلَمْ يُثْبِتْ كيْفَ مَنَازِلُهُمْ) -يعني: أن أبا ذر لم يثبت غير أنه ذكر أنه (وَجَدَ آدَمَ فِي السَّمَاءِ الدُّنْيَا، وَإِبْرَاهِيمَ فِي السَّمَاءِ السَّادِسَةِ) - وفي الصحيحين من حديث أنس عن مالك بن صعصعة أنه وجد في السماء الدنيا آدم كما سلف في حديث أبي ذر، وفي الثانية يحيى وعيسى، وفي الثالثة: يوسف، وفي الرابعة:\n_________\n(^١) انظر: \"المعارف\" ص ١٩.","vol":"5","page":242},{"text":"إدريس، وفي الخامسة: هارون، وفي السادسة: موسى، وفي السابعة: إبراهيم (^١)، وهو مخالف لرواية أنس عن أبي ذر أنه وجد إبراهيم في السادسة.\nوكذا جاء في \"صحيح مسلم\" وأجيب: بأن الإسراء إن كان مرتين، فيكون رأى إبراهيم في إحداهما، في إحدى السماءين، ويكون استقراره بها ووطنه، والثانية في سماء غير وطنه. وإن كان مرة فيكون أولًا رآه في السادسة، ثم ارتقى معه إلى السابعة.\nالثاني بعد العشرين:\nقَالَ ابن الجوزي في \"مشكله\": إن قلتَ: كيف رأى الأنبياء في السماء ومدفنهم في الأرض؟ أجاب عنه ابن عقيل فقال: شكَّل الله أرواحهم عَلَى هيئة صور أجسادهم.\nومثله ذكر ابن التين، وقال: وإنما تعود الأرواح -يعني: إلى الأجساد- يوم البعث إلا عيسى - ﵇ - فإنه حي لم يمت، وهو ينزل إلى الأرض.\nقلت: الأنبياء أحياء، فلا يبعد أن نراهم حقيقة، وقد مر عَلَى موسى عليه أفضل الصلاة والسلام وهو قائم يصلي في قبره، ورآه في السماء السادسة.\nالثالث بعد العشرين:\nإدريس سمي بذلك؛ لدرسه الصحف الثلاثين التي أنزلت عليه،\n_________\n(^١) يأتي برقم (٣٢٠٧) كتاب: بدء الخلق، باب: ذكر الملائكة، وهو في مسلم برقم (١٦٤) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ - إلى السموات وفرض الصلوات.","vol":"5","page":243},{"text":"فقيل: إنه حنوخ، ويقال: أحنوخ، ويقال: أحنخ. ويقال: أهيخ بن يرد بن مهليل بن قنين بن يانش بن شيث بن آدم.\nقَالَ الجوَّاني: أمه (^١) تدعى برة، وخنوخ سرياني وتفسيره بالعربي إدريس. قَالَ وهب: هو جد نوح. قَالَ ابن إسحاق: وهو أول بني آدم أعطي النبوة. وفي حديث أبي ذر مرفوعًا: \"أول من كتب بالقلم إدريس\" (^٢).\nوقد قيل: أنه إلياس، وأنه ليس بجد نوح، ولا هو في عمود هذا النسب. ونقله السهيلي (^٣) عن ابن العربي ويستشهد بحديث الإسراء، وهو أنه - ﷺ - كلما لقى نبيًّا من الأنبياء في تلك الليلة قَالَ: مرحبًا بالنبي الصالح والأخ الصالح. وقال في آدم: بالابن الصالح. وكذا قَالَ في إبراهيم. وقال إدريس: والأخ الصالح. ولو كان في عمود نسبه لقال له كما قَالَ له إبراهيم وأبوه آدم، ويخاطبه بالبنوة ولم يخاطبه بالإخوة. وذكر بعضهم أن إدريس كان نبيًّا في بني إسرائيل (^٤)، فإن كان كذلك فلا اعتراض.\nوأجاب النووي: بأنه يحتمل أنه قَالَه تلطفًا وتأدبًا، وهو أخ وإن كان\n_________\n(^١) تكررت كلمة (أمه) في (س)، (ج).\n(^٢) جزء من حديث رواه ابن حبان (٢/ ٧٦ - ٧٩ (٣٦١)، والطبرانى (٢/ ١٥٧ - ١٥٨) (١٦٥١)، وأبو نعيم في \"الحلية\" (١/ ١٦٦ - ١٦٨).\nقال الهيثمي في \"المجمع\" ٤/ ٢١٦: فيه: إبراهيم بن هشام بن يحيى الغساني، وثقه ابن حبان وضعفه أبو حاتم وأبو زرعة.\nقال الألباني في \"ضعيف الجامع\" (٢١٢٧): ضعيف جدًا.\n(^٣) \"الروض الأنف\" ٢/ ١٦٢.\n(^٤) وهذا لا يصح؛ لأن يعقوب هو إسرائيل وهو حفيد إبراهيم وإدريس قبل إبراهيم ﵈.","vol":"5","page":244},{"text":"ابنا، والأبناء إخوة والمؤمنون إخوة (^١).\nوقال أبو العباس بن المنير: أكثر الطرق عَلَى أنه خاطبه بالأخ الصالح. قَالَ: وقال لي ابن أبي الفضل: صحت لي طريق أنه خاطبه فيها بالابن الصالح.\nوقال المازري: ذكر المؤرخون أن إدريس جد نوح، فإن قام دليل عَلَى أن إدريس أرسل لم يصح قول النسابين أنه قبل نوح؛ لإخبار نبينا - ﷺ - في الحديث الصحيح: \"ائتوا نوحًا فإنه أول رسول بعثه الله إلى أهل الأرض\" (^٢) وإن لم يقم دليل جاز ما قال. وصح أن إدريس كان نبيًّا ولم يرسل (^٣).\nقَالَ السهيلي: وحديث أبي ذر الطويل يدل عَلَى أن آدم وإدريس رسولان (^٤). قلت: أخرجه بطوله ابن حبان (^٥).\nوكان إدريس رجلًا طوالًا أبيض ضخم البطن عريض الصدر، وإحدى أذنيه -وقيل: عينيه- أعظم من الأخرى، وكان في خده نكتة بيضاء من غير برص، رفع إلى السماء الرابعة، ورآه - ﷺ - فيها، وأول من خاط الثياب ولبسها وكان من قبله يلبسون الجلود، ورفع وهو ابن ثلثماثة وخمس وستين سنة.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٢/ ١٢٠.\n(^٢) سيأتي برقم (٤٤٧٦) كتاب: التفسير، باب: قول الله: ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾.\nورواه مسلم (١٩٣) كتاب: الإيمان، باب: أدنى أهل الجنة منزلة فيها.\n(^٣) انظر: \"المعلم بفوائد مسلم\" ١/ ١٠٥.\n(^٤) \"الروض الأنف\" ٢/ ١٦٢.\n(^٥) \"صحيح ابن حبان\" ١٦/ ٤١٩ - ٤٢١ (٧٤٠٦).","vol":"5","page":245},{"text":"الرابع بعد العشرين:\nموسى: هو ابن عمران بن قاهث بن يصهر بن لاوى بن يعقوب.\nسمي موسى؛ لأنه وجد في ماءٍ وشجر، والماء بلغتهم مو، والشجر شا بالمعجمة، فعرب بالمهملة، والصحيح أنه وجده في السماء السادسة.\nوفي البخاري في كتاب بدء الخلق في صفته أنه جعد آدم طوال كأنه من رجال شنوءة (^١) واختلف الرواة هل هو جعد أو سبط؟ وهل هو نحيف أو جسيم؟\nالخامس بعد العشرين:\nعيسى: هو ابن مريم عبد الله ورسوله وكلمته وروح منه. رآه في السماء مع ابن خالته يحيى بن زكريا. ونعته بأنه: ربعة أحمر كأنما خرج من ديماس -يعني: حمَّامًا- وكان ابن عمر يحلف أنه - ﷺ - يقله، ووصف بأنه آدم كأحسن ما رأى من أُدم الرجال. وفي بدء الخلق في البخاري: ورأيت عيسى رجلًا مربوع الخلق إلى الحمرة والبياض سبط الرأس (^٢).\nقَالَ الداودي: ما أراه بمحفوظ؛ لأنه في رواية مالك: رجل آدم كأحسن ما أنت راءٍ (^٣).\nواختلف في مدة حمله عَلَى أقوال: أغربها: ساعة، وقيل: العادة ووضعته عند الزوال وهي بنت عشر أو ثلاث عشرة أو خمس عشرة، وكانت حاضت قبله حيضتين. وكلَّم الناسَ وهو ابن أربعين يومًا، ثم\n_________\n(^١) سيأتي برقم (٣٢٣٩) باب: إذا قال أحدكم آمين.\n(^٢) سيأتي برقم (٣٢٣٩) باب: إذا قال أحدكم آمين\n(^٣) سيأتي برقم (٥٩٠٢)، كتاب: اللباس، باب: الجعد.","vol":"5","page":246},{"text":"لم يتكلم بعدها حَتَّى بلغ زمن كلام الصبيان، وكان زاهدًا عابدًا سيَّاحًا يمشي عَلَى الماءِ، ويبرئ الأكمه والأبرص، ويحيي الموتى بإذن الله، وكان قوته يومًا بيوم، وله حواريون، وعدتهم اثنا عشر رجلًا، كانوا أولاد قصارين أو صيادين أو ملاحين، وكان يقرأ التوراة والإنجيل حفظًا، رفعه الله إلى السماء، وينزل عَلَى المنارة البيضاء شرقي دمشق، ويقتل الدجال بباب لُدٍّ، وينزل حكمًا عدلًا، ويتزوج بعد نزوله ويولد له، ويدفن عند رسول الله - ﷺ -.\nوقد جاء ذَلِكَ في حديث من طريق عائشة، أخرجه ابن الأبار (^١) في \"صلة الصلة\" في باب: الأحمدين. واسم عيسى عبراني، وقيل: سرياني.\nالسادس بعد العشرين:\nإبراهيم خليل الرحمن، ومعناه: أب راحم، وكنيته: أبو الضيفان.\nوسأل جبريل - ﵇ -: لم اتخذني ربي خليلًا؟ قَالَ: إنك تعطي الناس وتسد خلتهم ولا تسألهم. قيل: ولد بغوطة دمشق ببرزة في جبل قاسيون، والصحيح كما قَالَ ابن عساكر: أنه ولد بكوثى من إقليم بابل من العراق، وكان بينه وبين نوح عدة قرون. قيل: ولد عَلَى رأس ألفي سنة من خلق آدم (^٢).\nوذكر الطبري: أن إبراهيم إنما نطق بالعبرانية حين عبر النهر فارًا من النمرود، وقال نمرود للذين أرسلهم في طلبه: إذا وجدتم فتى يتكلم بالسريانية فردوه. فلما أدركوا إبراهيم استنطقوه، فحرَّك الله لسانه عبرانيًا، وذلك حين عبر النهر (^٣).\n_________\n(^١) انظر: \"سير أعلام النبلاء\" ٢٣/ ٣٣٦.\n(^٢) \"تاريخ دمشق\" ٦/ ١٦٤.\n(^٣) \"تاريخ الطبري\" ١/ ١٨٥.","vol":"5","page":247},{"text":"فسميت العبرانية بذلك، ودخل مصر وبها جبار من الجبابرة، قيل: اسمه سنان بن علوان، أخو الضحاك. وقيل: اسمه عمرو بن امرئ القيس بن بابلون بن سبأ بن يشجب بن يعرب، وكان عَلَى مصر، وكان مع إبراهيم زوجته سارة فأرادها الجبار، وقصتها معه مشهورة، (فأهدتها) (^١) هاجر.\nوبلغ عُمرُ إبراهيم مائتي سنة، وقيل: ينقص خمسة وعشرين، ودفن بالأرض المقدسة، وقبره معروف بالبلدة المعروفة بالخليل، وكان الوزغ ينفخ النار عَلَى إبراهيم لما ألقي في النار، فلذلك أمر بقتله (^٢)، كما أخرج في \"الصحيح\" من حديث أم شريك، كما سيأتي في الحج وغيره (^٣).\nووجده النبي - ﷺ - في السماء مسندًا ظهره إلى البيت المعمور.\nالسابع بعد العشرين:\nقوله: (قَالَ ابن شِهَابٍ: فَأَخْبَرَنِي ابن حَزْمٍ، أَنَّ ابن عَبَّاسٍ وَأَبَا حَبَّةَ الأَنْصَارِيَّ كَانَا يَقُولَانِ: قَالَ النَّبِيُّ - ﷺ -: \"عُرِجَ بِي حَتَّى ظَهَرْتُ لِمُسْتَوى أَسْمَعُ فِيهِ صَرِيفَ الأَقْلَامِ\")\nقَالَ خلف في \"أطرافه\": حديث أبي حبَّة الأنصاري في المعراج أخرجه البخاري عن ابن بكير، عن الليث (^٤)، وعن عبدان، عن ابن المبارك (^٥)،\n_________\n(^١) في (ج): فأخذتها.\n(^٢) انظر: \"قصص الأنبياء\" ١/ ٢٢٣ - ٣٠٢.\n(^٣) سيأتي برقم (١٨٣١) كتاب: جزاء الصيد، باب: ما يقتل المحرم من الدواب، و(٣٣٠٧) كتاب: بدء الخلق، باب: خير مال المسلم غنم يتبع بها شعف الجبال، و(٣٣٥٩) كتاب: أحاديث الأنبياء، باب: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾.\n(^٤) وهو رواية الباب.\n(^٥) سيأتي برقم (١٦٣٦)، كتاب: الحج، باب: ما جاء في زمزم.","vol":"5","page":248},{"text":"وعن أحمد بن صالح، عن عنبسة (^١)؛ كلهم عن يونس، وأخرجه مسلم عن حرملة بن يحيى، عن ابن وهب، عن يونس (^٢).\nوروى الطبراني هذِه القطعة، عن هارون بن كامل، عن عبد الله بن صالح، عن الليث، عن يونس، عن الزهري، وعن ابن السرح، عن محمد بن عزيز، عن سلامة بن روح، عن عقيل، عن الزهري (^٣).\nقَالَ الدمياطى (^٤): ورواية أبي بكر عن أبي حبَّة منقطعة؛ لأنه قتل يوم أحد كما سيأتي.\nوابن حزم: هو أبو بكر بن محمد بن عمرو بن حزم، بخاري، قاضي المدينة زمن سليمان بن عبد الملك، وابن عمه عمر مات سنة عشرين ومائة عن أربع وثمانين سنة، وقتل أبوه يوم الحرة (^٥).\nالثامن بعد العشرين:\nأبو حبَّة بالباء، وقيل: بالمثناة تحت، وليس بشيء كما قاله القاضي عياض (^٦)، وأما صاحب \"المطالع\" فقال: الأكثر عَلَى الثاني (^٧). وذكره الواقدي وغيره بالنون، وسموه مالك بن (عمرو) (^٨)، وقيل: عامر.\n_________\n(^١) سيأتي برقم (٣٣٤٢) كتاب: أحاديث الأنبياء، باب: ذكر إدريس - ﵇ -.\n(^٢) سلف تخريجه.\n(^٣) \"المعجم الكبير\" ٢٢/ (٨٢٢).\n(^٤) ورد بهامش الأصل ما نصه: ومثل ما قال الدمياطي قال الرشيد العطار سليمان بن عبد الملك، في الأحاديث المقطوعة التي في مسلم.\n(^٥) انظر ترجمته في: \"تهذيب الأسماء واللغات\" ٢/ ١٩٦ - ١٩٧ (٢٢٩)، \"سير أعلام النبلاء\" ٥/ ٣١٣ - ٣١٤ (١٥٠)، \"تهذيب التهذيب\" ٤/ ٤٩٤ - ٤٩٥.\n(^٦) \"مشارق الأنوار\" ٢/ ٢٢٣.\n(^٧) ورد بهامش الأصل ما نصه: ثم بلغ في الخامس بعد الخمسين كتبه مؤلفه.\n(^٨) في (ج): عمر.","vol":"5","page":249},{"text":"وقيل: عمرو، وقيل: ثابت بن النعمان، وهو بدري بالاتفاق. كما قاله النووي (^١)، واستشهد بأحد (^٢).\nواختلف أصحاب المغازي في أبي حبَّة الأنصاري وأبي حبَّة البدري، هل هما واحد أو اثنان، وهل هما بالباء أو النون؟\nالتاسع بعد العشرين:\nمعنى \"ظهرت\": علوت وارتفعتُ، ومنه قوله: \"والشمس في حجرتها قبل أن تظهر\" (^٣). وقال تعالى: ﴿لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ﴾ [التوبة: ٣٣] أي: يعليه عَلَى الأديان كلها.\nالثلاثون:\nالمستوى -بفتح الواو- المصعد، وهو المكان العالي، يقال: استوى إلى الشيء وعليه إذا علا عليه، وقيل: هو عبارة عن فضاء فيه استواء.\nالحادي بعد الثلاثين:\n\"صَرِيفَ الأقلَامِ\" -بالصاد المهملة- صوت حركتها وجريانها عَلَى المخطوط فيه مما تكتبه الملائكة من أقضية الله تعالى، نسخًا من اللوح المحفوظ أو ما شاء الله تعالى من أمره وتدبيره، ومنه صريف الباب.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٢/ ٢٢١.\n(^٢) انظر ترجمته في: \"الاستيعاب\" ٤/ ١٦٤ (٢٩٣٧)، \"أسد الغابة\" ٦/ ٦٥ (٥٧٨٨)، \"الإصابة\" ٤/ ٤١ (٢٤٨).\n(^٣) جاءت هذِه الرواية في \"صحيح مسلم\" (٦١١) كتاب: المساجد، باب: أوقات الصلوات الخمس.","vol":"5","page":250},{"text":"قَالَ القاضي عياض: قد يكون مستوي حيث يظهر عدل الله و(حكمه) (^١) لعباده هنالك، يقال للعدل: سواء مفتوح ممدود، وسوى مقصور مكسور، وقيل ذَلِكَ في قوله تعالى: ﴿سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ [آل عمران: ٦٤] (^٢).\nوقال بعضهم: صرير -بالراء- هو الأشهر في اللغة، حكاه عبد الغافر الفارسي في (\"مفهمه\") (^٣)، ولا نسلم له.\nالثاني بعد الثلاثين:\nفيه دليل عَلَى أن الأشياء كالمقادير والوحي وغير ذَلِكَ مما شاء الله تكتب بالأقلام لا بقلم واحد.\nالثالث بعد الثلاثين:\nفي هذا حجة لمذهب أهل السنة في الإيمان بصحة كتابة الوحي والمقادير في كتاب الله تعالى من اللوح المحفوظ، وما شاء بالأقلام الذي هو تعالى يعلم كيفيتها عَلَى ما جاءت به الآيات من كتاب الله والأحاديث الصحيحة، وأن ما جاء من ذَلِكَ عَلَى ظاهره، لكن كيفية ذَلِكَ وجنسه وصورته مما لا يعلمه إلا الله ومن أطلعه الله عَلَى غيبه من ذَلِكَ من ملك أو رسول.\nالرابع بعد الثلاثين:\nقوله: (قَالَ ابن حَزْم وَأَنَسُ بْنُ مَالِكٍ: قَالَ النَّبِيُّ - ﷺ -: \"فَفَرَضَ اللهُ عَلَى أُمَّتِي خَمْسِينَ صَلَاةً\") هو معطوف عَلَى الإسناد قبله فيما ذكره\n_________\n(^١) في (ج): حكمته.\n(^٢) \"إكمال المعلم\" ١/ ٥١٠.\n(^٣) ليست في (ج).","vol":"5","page":251},{"text":"أبو نعيم (^١) والإسماعيلي وخلف.\nالخامس بعد الثلاثين:\nقوله: (\"ارْجِعْ إلَى رَبِّكَ\") إلى قوله: (\"فَرَاجَعْتُهُ\") المراد: أن مكان سؤاله غير مكان سؤال موسى - ﵇ -، فهو رجوع من مكان إلى مكان؛ لاستحالة المكان على من تفرد بالإمكان.\nالسادس بعد الثلاثين:\nقوله: (\"فَوَضَعَ شَطْرَهَا\") كذا هنا، وفي رواية مالك بن صعصعة: فوضع في كل مرة عشرا، وفي الخامسة فأمر بخمس (^٢).\nوفي حديث آخر: كلما عاد وضع خمسًا (^٣). والشطر هنا: الجزء، كما قاله عياض وغيره لا النصف (^٤)، فحط في مرات بمراجعات. وهذا الحديث مختصر لم تذكر فيه كرات المراجعة.\nالسابع بعد الثلاثين:\nاختلف في هذا النقص من الفريضة، هل هو نسخ أم لا؟ عَلَى قولين:\nأحدهما: أنه نسخ للعبادة قبل العمل بها، وأنكره النحاس؛ لأن مذهبه: أن العبادة لا يجوز نسخها قبل العمل بها؛ لأن ذَلِكَ عنده من البداء، وهو محال عَلَى الله؛ ولأنه نسخ قبل الوصول إلى المكلفين.\nقَالَ: وإنما ادعى النسخ في ذَلِكَ القاشاني ليصحح بذلك مذهبه؛ أن البيان لا يتأخر، وإنما هي شفاعة شفعها لأمته.\n_________\n(^١) \"المستخرج على صحيح مسلم\" (١/ ٢٣٢ - ٢٣٤) (٤٢٠).\n(^٢) ستأتي برقم (٣٢٠٧) كتاب: بدء الخلق، باب: ذكر الملائكة.\n(^٣) رواه الطبراني في \"الكبير\" ١٩ (٢٧٠).\n(^٤) \"إكمال المعلم\" ١/ ٥٠٤.","vol":"5","page":252},{"text":"ووهى قوله السهيلي قَالَ: بل هو نسخ للتبليغ، وليس ببداء، والشفاعة لا تنافي النسخ، فإن النسخ قد يكون عن سبب معلوم، فشفاعته كانت سببًا للنسخ لا مبطلة لحقيقته، والمنسوخ حكم التبليغ الواجب عليه قبل النسخ. وأما أمته فلا نسخ في حقهم؛ لعدم وصوله إليهم، ثم هذا خبر فلا يدخله نسخ، فأخبر الرب تعالى أن عَلَى أمته خمسين صلاة، ومعناه أنها في اللوح المحفوظ خمسون، فأولها - ﷺ - عَلَى أنها خمسون بالفعل، فتبين أنها في الثواب لا في العمل (^١).\nفإن قلتَ: فما معنى نقصها عشرًا بعد عشر؟ فالجواب: أنه ليس كل الخلق يحضر قلبه في الصلاة من أولها إلى آخرها، وقد جاء أنه يكتب له ما حضر قلبه منها، وأنه يصلي فيكتب له نصفها، ربعها، حَتُّى انتهى إلى عشرها ووقف، فهي خمس في حق من يكتب له عشرها، وعشر في حق من كتب له أكثر من ذَلِكَ، وخمسون في حق من كملت صلاته مما يلزمه من تمام خشوعها، وكمال سجودها وركوعها. نبه عليه السهيلي (^٢).\nوفي كتاب الحكيم الترمذي: قَالَ الله تعالى: \"قد فرضت عليك وعلى أمتك خمسين صلاة يوم خلقت السموات والأرض، فقم بها أنت وهم. فلم أزل أراجعه حَتَّى قيل: خمس بخمسين، فعلمت أنها عزيمة من ربي -﷿-\" (^٣). وللنسائي معناه من حديث أنس (^٤).\nالثامن بعد الثلاثين:\nإنما اعتنى موسى - ﵇ - بهذِه الأمة، وألح عَلَى نبيها أن يشفع لها،\n_________\n(^١) انظر كلام النحاس والسهيلي في \"الروض الأنف\" ٢/ ١٥٩.\n(^٢) \"الروض الأنف\" ٢/ ١٦٠.\n(^٣) \"الصلاة ومقاصدها\" للحكيم الترمذي ص ٤٨.\n(^٤) \"سنن النسائي\" ١/ ٢٢١.","vol":"5","page":253},{"text":"وسأل التخفيف عنها؛ لأنه - ﵇والله أعلم- حين قضي إليه بالجانب الغربي، ورأى صفات أمة محمد في الألواح جعل يقول: إني أجد في الألواح أمة صفتهم كذا، اللَّهُمَّ اجعلهم أمتي، فيقال له: تلك أمة أحمد، حَتَّى قَالَ اجعلني من أمة أحمد.\nوهو حديث مشهور في التفسير (^١). وكان إشفاقه عليهم، واعتناؤه بأمرهم كما يعتني بالقوم من هو منهم. وكانت أمة موسى كلفت من الصلاة ما لم يكلف غيرها، فثقلت عليهم، فخاف عَلَى أمة محمد مثل ذَلِكَ.\nالتاسع بعد الثلاثين:\nالسدر: شجر النبق، واحدتها سِدرة، وجمعها: سِدَر وسدور، الأخيرة نادرة. ويجمع في القليل عَلَى سِدَرات وسدْرات كما ذكر أبو حنيفة، ويجوز سِدِرات بكسر الدال أيضًا، ذكره النووي قَالَ: وكذلك تجمع كِسرة وما أشبهها (^٢).\nقَالَ أبو حنيفة: وأجود نبق يعلم بأرض (^٣) العرب بهجر.\nفإن قلت: لم اختيرت السدرة لهذا الأمر دون غيرها من الشجر؟ قيل: لأن السدرة تختص بثلاثة أوصاف: ظل مديد، وطعام لذيذ، ورائحة ذكية، فشابهت الإيمان الذي يجمع قولًا وعملًا ونية، فظلها من الإيمان بمنزلة العمل لتجاوزه، وطعمها بمنزلة النية لكمونه، ورائحتها بمنزلة القول لطهوره.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٦٦ (١٥١٤٢).\n(^٢) \"تهذيب الأسماء واللغات\" ٣/ ١٤٦.\n(^٣) ليست في (ج).","vol":"5","page":254},{"text":"الأربعون:\nسدرة المنتهى فوق السماء السابعة. وقال الخليل: في السابعة، قد أظلت السموات والجنة (^١).\nوجاء في رواية أنها في السماء السادسة، والأول عليه الأكثرون، وهو الذي يقتضيه المعنى. ويحتمل أن يجمع بينها، فيكون أصلها في السادسة (^٢)، ومعظمها في السابعة يخرج من أصلها أربعة أنهار: نهران باطنان وهما: السلسبيل والكوثر، ونهران ظاهران وهما: النيل والفرات.\nوذكر عياض أن أصل سدرة المنتهي في الأرض لخروج النيل والفرات من أصلها (^٣).\nواعترض عليه: بأنه لا يلزم ذَلِكَ، بل معناه أن الأنهار تخرج من أصلها، ثم تسير حيث أراد الله تعالى حَتَّى تخرج من الأرض وتسير فيها، وهو ظاهر الحديث.\nوعن ابن عباس أنها عن يمين العرش (^٤). وقال صاحب \"المطالع\": إنها أسفل العرش لا يجاوزها ملك ولا نبي. وفي الأثر: إليها ينتهي ما يعرج من الأرض وما ينزل من السماء فيقبض منها (^٥).\nوقيل لها: سدرة المنتهى؛ لانتهاء ما يخرج من تحتها وما أهبط من فوقها. وقال كعب: لأنه ينتهي إليها علم كل ملك مقرب، ونبي مرسل.\n_________\n(^١) \"معجم العين\" (٧/ ٢٢٤) مادة: سدر.\n(^٢) هذِه الرواية عند مسلم (١٧٣) كتاب: الإيمان، باب: في ذكر سدرة المنتهى.\n(^٣) \"إكمال المعلم\" ١/ ٥٠٣.\n(^٤) رواه الطبري في \"تفسيره\" ١١/ ٥١٧ (٣٢٥١٠).\n(^٥) السابق ١١/ ٥١٤، ٥١٥ (٣٢٤٩٢) عن عبد الله.","vol":"5","page":255},{"text":"قَالَ: وما خلفها غيب لا يعلمه إلا الله (^١).\nوقيل: تنتهي إليها أرواح الشهداء. وقيل: لأن روح المؤمن تنتهي به إليها، فيصلي عليه هنالك الملائكة المقربون، قاله ابن سلام في تفسير: (عليين).\nوفي \"مسند الحارث بن أبي أسامة\": \"لو غطيت بورقة من ورقها هذِه الأمة لغطتهم\" (^٢). وجاء أن ورقها كآذان الفيلة، ونبقها كقلال هجر (^٣).\nالحادي بعد الأربعين:\nقوله: (\"وغشيها ألوان لا أدري ما هي\") هي أصناف من النور، ومن الملائكة.\nوقوله: (\"ثُمَّ أُدْخِلْتُ الجَنَّةَ\") فيه: ما قد يدل عَلَى أن السدرة ليست في الجنة. وقال ابن دحية: \"ثم\" في هذا الحديث في مواضع ليست للترتيب كما في قوله تعالى: ﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا﴾ [البلد: ١٧] إنما هي مثل الواو للجمع والاشتراك، فهي بذلك خارجة عن أصلها.\nالثاني بعد الأربعين:\nقوله: (\"فَإِذَا فِيهَا حَبَايِلُ اللُّؤْلُؤِ\")، هكذا الرواية هنا بحاء مهملة، ثم باءموحدة، ثم ألف، ثم ياء مثناة تحت ثم لام.\n_________\n(^١) السابق ١١/ ٥١٤ (٣٢٤٩٠).\n(^٢) \"بغية الباحث\" (٢٢).\nقلت في سنده: أبو حمزة ميمون الأعور، قال الذهبي في \"الميزان\" (٥/ ٣٥٩) قال أحمد: متروك الحديث، وقال الدارقطني: ضعيف، وقال البخاري: ليس بالقوي عندهم، وقال النسائي: ليس بثقة.\n(^٣) رواه الطبري في \"تفسيره\" ١١/ ٥١٧ (٣٢٥٠٩) عن قتادة.","vol":"5","page":256},{"text":"وذكره البخاري في كتاب الأنبياء \"جنابذ\" بجيم، ثم نون، ثم ألف، ثم باء موحدة، ثم ذال معجمة (^١)، كما وقع في مسلم (^٢) عَلَى الصواب، جمع جنبذة، وهو ما ارتفع من البناء، كما سيأتي.\nقَالَ ابن التين: قيل: إن الغلط في حبائل إنما جاء من قبل الليث عن يونس، وهو تصحيف. والجنابذ: شبه القباب. وقال يعقوب: هو ما ارتفع من البناء، وقد وقع هذا المعنى مفسرًا بالقباب من رواية محمد بن جرير الطبري: \"فإذا هو بنهر بجنبتيه قباب اللؤلؤ\" (^٣).\nوقال ابن الأثير: إن صحت رواية حبائل، فيكون أراد به مواضع مرتفعة كحبال الرمل، كأنه جمع حبالة وحبالة: جمع حبل على غير قياس (^٤).\nوفي رواية الأصيلي عن الزهري: \"دخلت الجنة فرأيت فيها جنابذ من اللؤلؤ، وترابها المسك، فقلت: لمن هذا يا جبريل؟ قَالَ: للمؤذنين والأئمة من أمتك\". وقال صاحب \"المطالع\": كذا لجميعهم في البخاري حبائل، ومن ذهب إلى صحة الرواية قَالَ: إن الحبائل: القلائد والعقود، أو يكون من حبال الرمل، أي: فيها اللؤلؤ كحبال الرمل أو من الحبلة، وهو ضرب من الحلي معروف. قَالَ: وهذا كله بحبل ضعيف، بل هو بلا شك تصحيف من الكاتب، والحبائل إنما تكون جمع حبالة أو حبيلة.\n_________\n(^١) سيأتي برقم (٣٣٤٢) كتاب: أحاديث الأنبياء، باب: ذكر إدريس - ﵇ -.\n(^٢) مسلم (١٦٣) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ - إلى السموات وفرض الصلوات.\n(^٣) \"تاريخ الطبري\" ١/ ٥٣٦.\n(^٤) \"النهاية\" (١/ ٣٣٣) مادة: حبل.","vol":"5","page":257},{"text":"وقال ابن الجوزي في \"كشف المشكل\": جنابذ اللؤلؤ: قبابه، واحدها جنبذة: وهي القبة. قَالَ: وقد وقع في بعض النسخ حبائل بالحاء المهملة، وفي نسخة: بالمعجمة، وكله تصحيف، والصحيح: جنابذ (اللؤلؤ) (^١). قَالَ ابن دحية في \"الابتهاج\": فهي كلمة فارسية معربة.\nواعلم أن الأئمة - ﵃ - اعتنوا بالإسراء، وأفردوه بالتأليف، منهم: أبو شامة، وابن المنير في مجلد ضخم، وابن دحية، فلنلخص من كلامهم فوائد:\nالأولى:\nلا بد لك عند مرورك بهذا الحديث بطرقه عندما يتصور فيه وهمك من استحضار قوله تعالى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ [الشورى: ١١] وتنفي الجهة والجسمية والتكلم بحرف أو صوت تعالى الله عن ذَلِكَ، وفوض علم ذَلِكَ إلى الرب ﷻ، أو أوله عَلَى ما يليق به مع التنزيه، فالحجب للمخلوق لا للخالق، وحي ربك قدسه هناك، واجعل العرش قبلتك في المناجاة بعيدًا (^٢).\n_________\n(^١) من (ج).\n(^٢) قال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٥/ ٢٦٢ - ٢٦٣:\nأما من اعتقد الجهة، فإن كان يعتقد أن الله في داخل المخلوقات تحويه المصنوعات، وتحصره السموات، ويكون بعض المخلوقات فوقه، وبعضها تحته، فهذا مبتدع ضال.\nوكذلك إن كان يعتقد أن الله يفتقر إلى شيء يحمله -إلى العرش، أو غيره- فهو أيضًا مبتدع ضال، وكذلك إن جعل صفات الله مثل صفات المخلوقين، فيقول: استواء الله كاستواء المخلوق، أو نزوله كنزول المخلوق، ونحو ذلك، فهذا مبتدع ضال، فإن الكتاب والسنة مع العقل دلت على أن الله لا تماثله المخلوقات في شيء من الأشياء، ودلت على أن الله غني عن كل شيء، ودلت على أن الله مباين للمخلوقات عال عليها. =","vol":"5","page":258},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وإن كان يعتقد أن الخالق تعالى بائن عن المخلوقات، وأنه فوق سمواته على عرشه بائن من مخلوقاته، ليس في مخلوقاته شيء من ذاته، ولا في ذاته شيء من مخلوقاته، وأن الله غني عن العرش وعن كل ما سواه، لا يفتقر إلى شيء من المخلوقات، بل هو مع استوائه على عرشه يحمل العرش وحملة العرش، بقدرته، ولا يمثل استواء الله باستواء المخلوقين، بل يثبث لله ما أثبته لنفسه من الأسماء والصفات، وينفي عنهن مماثلة المخلوقات، ويعلم أن الله ليس كمثله شيء: لا في ذاته، ولا في صفاته، ولا أفعاله. فهذا مصيب في اعتقاده موافق لسلف الأمة وأئمتها.\nفإن مذهبهم أنهم يصفون الله بما وصف به نفسه، وبما وصفه به رسوله - ﷺ -، من غير تحريف ولا تعطيل، ومن غير تكييف ولا تمثيل، فيعلمون أن الله بكل شيء عليم، وعلى كل شيء قدير، وأنه خلق السموات والأرض وما بينهما في ستة أيام ثم استوى على العرش. وأنه كلم موسى تكليمًا وتجلى للجبل فجعله دكًا هشيمًا.\nويعلمون أن الله ليس كمثله شيء في جميع ما وصف به نفسه، وينزهون الله عن صفات النقص والعيب، ويثبتون له صفات الكمال، ويعلمون أنه ليس له كفوًا أحد في شيء من صفات الكمال، قال نعيم بن حماد الخزاعي: من شبه الله بخلقه فقد كفر، ومن جحد ما وصف الله به نفسه فقد كفر، وليس فيما وصف الله به نفسه ولا رسوله تشبيهًا. والله أعلم. اهـ.\nوقد أجاب شيخ الإسلام على قول من قال: هل كلام الله هو حرف وصوت أم لا؟\nفي \"مجموع الفتاوى\" ١٢/ ٢٤٣ - ٢٤٤.\nفقال: إطلاق الجواب في هذِه المسألة نفيًا وإثباتًا خطأ. وهي من البدع المولدة، الحادثة بعد المائة الثالثة، لما قال قوم من متكلمة الصفاتية: إن كلام الله الذي أنزل على أنبيائه -كالتوراة، والإنجيل، والقرآن، والذي لم ينزله، والكلمات التي كون بها الكائنات، والكلمات المشتملة على أمره ونهيه وخبره، ليست إلا مجرد معنى واحد. هو صفة واحدة قامت بالله، إن عبر عنها بالعبرانية كانت التوراة، وإن عبر عنها بالعربية كانت القرآن، وأن الأمر والنهي والخبر صفات لها. لا أقسام لها، وأن حروف القرآن مخلوقة، خلقها الله ولم يتكلم بها، وليست من كلامه، إذ كلامه لا يكون بحرف وصوت. =","vol":"5","page":259},{"text":"وما أحسن قوله كليم: \"لا تفضلوني عَلَى أخي يونس\" (^١) فإنه نهى عن تفضيل مقيد بالمكان لا مطلقه. وقال مالك: خص به للتنبيه عَلَى التنزيه؛ لأن نبينا رفع إلى العرش، ويونس هبط إلى قاموس البحر، ونسبتهما من جنب الجهة إلى الحق واحدة، وإلا فنبينا أقرب منه.\nالثانية:\nالباء في قوله تعالى: ﴿أَسْرَى بِعَبْدِهِ﴾؟ [الإسراء: ١] تفيد المصاحبة\n_________\n= عارضهم آخرون من المثبتة فقالوا: بل القرآن هو الحروف والأصوات، وتوهم قوم أنهم يعنون بالحروف المداد، وبالأصوات أصوات العباد، وهذا لم يقله عالم.\nوالصواب الذي عليه سلف الأمة -كالأمام أحمد والبخاري صاحب الصحيح، في \"كتاب خلق أفعال العباد\" وغيره، وسائر الأئمة قبلهم وبعدهم- أتباع النصوص الثابتة، وإجماع سلف الأمة، وهو أن القرآن جميعه كلام الله، حروفه ومعانيه، ليس شيء من ذلك كلامًا لغيره، ولكن أنزله على رسوله، وليس القرآن اسمًا لمجرد المعنى، ولا لمجرد الحرف، بل لمجموعهما، وكذلك سائر الكلام ليس هو الحروف فقط، ولا المعاني فقط، كما أن الإنسان المتكلم الناطق ليس هو مجرد الروح، ولا مجرد الجسد، بل مجموعهما، وأن الله تعالى يتكلم بصوت، كما جاءت به الأحاديث الصحاح، وليس ذلك كأصوات العباد، لا صوت القارئ ولا غيره، وأن الله ليس كمثله شيء، لا في ذاته، ولا في صفاته، ولا في أفعاله، فكما لا يشبه علمه وقدرته وحياته علم المخلوق وقدرته وحياته، فكذلك لا يشبه كلامه كلام المخلوق، ولا معانيه تشبه معانيه، ولا حروفه يشبه حروفه، ولا صوت الرب يشبه صوت العبد، فمن شبه الله بخلقه فقد ألحد في أسمائه وآياته، ومن جحد ما وصف به نفسه فقد ألحد في أسمائه وآياته.\n(^١) سيأتي برقم (٣٣٩٥) بلفظ: \"لاينبغي بعبد أن يقول: أنا خير من يونس بن متى\" كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿هَلْ أَتَاكَ حَدِيثُ مُوسَى (١٥)﴾ من حديث ابن عباس، رواه مسلم (٢٣٧٧) كتاب: الفضائل، باب: في ذكر يونس - ﵇ -.","vol":"5","page":260},{"text":"بالإلطاف والعناية والإسعاف، وقد قَالَ - ﷺ -: \"أنت الصاحب في السفر\" (^١). ولذلك يظهر الفرق بين قوله: لله على أن أحج بفلان أو أحج فلانًا. وانظر إلى هذا مع قوله تعالى: ﴿يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ﴾ [يونس: ٢٢]، يظهر لك خصوصية للحق دون عموم الخلق.\nالثالثة:\nكان الإسراء ليلًا لوجوه:\nأحدها: أنه وقت الخلوة والاختصاص ومجالسة الملوك، وهو أشرف من مجالستهم نهارًا، فهو وقت تناجي الأحبة، ووقت مجيء الطيف: وهو الخيال، فخص بوصف الكمال.\nثانيها: أن الله أكرم قومًا من أنبيائه بأنواع الكرامات ليلًا، قَالَ تعالى في قصة إبراهيم: ﴿فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا﴾ [الأنعام: ٦]، فوجودها دال عَلَى وجوب وجود صانعها ومدبرها. وقال تعالى في قصة لوط: ﴿فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ﴾ [هود: ٨١]، وقال: ﴿نَجَّيْنَاهُمْ بِسَحَرٍ﴾ [القمر: ٣٤]، وقال في يعقوب: ﴿سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي﴾ [يوسف: ٩٨] أخَّر دعاءه إلى وقت السحر من ليلة الجمعة. وقرب موسى نجيًا ليلًا. وذلك قوله: ﴿قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا﴾ [القصص: ٢٩] وواعده أربعين ليلة. وقال لما أمره بالخروج من مصر ببني إسرائيل: ﴿فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُمْ مُتَّبَعُونَ (٢٣)﴾ [الدخان: ٢٣].\nثالثها: أن الله تعالى أكرمه ليلًا بأمور منها انشقاق القمر (^٢)، وإيمان الجن به (^٣). ورأى الصحابة آثار نيرانهم عَلَى ما ثبت في \"صحيح\n_________\n(^١) رواه مسلم (١٣٤٢) كتابك الحج، باب: ما يقول إذا ركب إلى سفر الحج وغيره.\n(^٢) سيأتي برقم (٤٨٦٧) كتاب: التفسير، باب: ﴿وَانْشَقَّ الْقَمَرُ﴾.\n(^٣) سيأتي برقم (٤٩٢١) من كتاب: أحاديث الأنبياء.","vol":"5","page":261},{"text":"مسلم\" (^١). وخرج إلى الغار ليلًا عَلَى مائة من قريش عَلَى بابه ينتظرونه ليقتلوه بزعمهم، قَالَ تعالى: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾ الآية [الأنفال: ٣].\nرابعها: أن الله تعالى قدم ذكره عَلَى النهار في غير ما آية، فقال: ﴿وجَعَلْنَا اْلَّيْلَ وَاَلنَهَارَءَايَتَيْنِ﴾ [الإسراء: ١٢]، وقوله: ﴿وَلَا اللَّيْلُ سَابِقُ النَّهَارِ﴾ [يس:٤٠] أي: بل له حد محدود إذا ذهب سلطانه جاء سلطان النهار. وليلة النحر تغني عن الوقوف نهارًا عَلَى الصحيح؛ لحديث عروة بن مضرس (^٢) [الصحيح] (^٣).\nخامسها: أن الليل كالأصل، ولهذا كان أول الشهور، ومن آياته أن سواده يجمع منتشر ضوء البصر، ويحد كليل النظر، ويستلذ فيه بالسمر، واجتلاء وجه القمر، وفيه تخلو الأحباب بالأحباب، ويتصل الوصل بينهم ما انقطع من الأسباب.\nسادسها: أنه لا ليل إلا ومعه نهار، وقد يكون نهار بلا ليل، وهو يوم القيامة الذي مقداره خمسون ألف سنة.\nسابعها: أنه الليل محل استجابة الدعاء والغفران والعطاء، وإن ورد\n_________\n(^١) \"صحيح مسلم\" (٤٥٠) كتاب: الصلاة، باب: الجهر بالقراءة في الصبح.\n(^٢) عن عروة بن مضرس قال: أتيت رسول الله - ﷺ - بالموقف، يعني: لجمع، قلت: جئت يا رسول الله من جبل طي، أكللت مطيتي وأتعبت نفسي، والله ما تركت من جَبْل إلا وقفت عليه، فهل لي من حج؟ فقال رسول الله - ﷺ -: \"من أدرك معنا هذِه الصلاة وأتى عرفات قبل ذلك ليلًا أو نهارًا فقد تم حجه وقضى تفثه\"، رواه أبو داود (١٩٥٠)، والترمذي (٨٩١)، والنسائي ٥/ ٢٦٣ - ٢٦٤، وفي \"الكبرى\" ٢/ ٤٣١ (٤٠٤٦)، وابن ماجه (٣٠١٦) قال الترمذي: هذا حديث حسن صحيح، وقال الألباني في \"صحيح أبي داود\" (١٧٠٤): إسناده صحيح.\n(^٣) ساقطة من (ج).","vol":"5","page":262},{"text":"الحديث: \"خير يوم طلعت عليه الشمس يوم عرفة أو يوم الجمعة\" (^١) فذاك بالنسبة إلى الأيام، فليلة القدر خير من ألف شهر، وقد دخل في هذِه الليلة أربعة آلاف جمعة بالحساب الجملي، فتأمل هذا الفضل الخفي.\nثامنها: أن أكثر أسفاره - ﷺ - كان ليلًا، ومن ذَلِكَ حديث الوادي، وأمر أمته بسيره، فقَالَ: \"عليكم بالدلجة فإن الأرض تطوى بالليل\" (^٢).\nتاسعها: لينفي عنه ما ادعته النصارى في عيسى بن مريم لما رفع إلى (السماء) (^٣) نهارًا، وادعوا فيه البنوة تعالى الله عن ذَلِكَ.\nعاشرها: لأنه وقت الاجتهاد للعبادة منه - ﷺ -، فقد قام حَتَّى تورمت قدماه (^٤). وكان قيام الليل في حقه واجبًا، وقال في حقه: ﴿يَا أَيُّهَا الْمُزَّمِّلُ (١) قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢)﴾ [المزمل: ١، ٢]، فلما كانت عبادته ليلًا أكثر أُكْرِمَ بالإسراء فيه، وأمره بقوله: ﴿وَمِنَ اَلَّيلِ فَتَهَجَّدْ﴾ الآية [الإسراء: ٧٩].\nالحادي عشر: ليكون أجر (المصدق) (^٥) به أكثر ليدخل فيمن آمن بالغيب دون من عاينه نهارًا، وفيه إبطال للتنويه أن الظلمة شأنها الإهانة والشر، والنور من شأنه الإكرام والخير.\n_________\n(^١) رواه مسلم (٨٥٤) كتاب: الجمعة، باب: فضل يوم الجمعة، من حديث أبي هريرة.\n(^٢) رواه أبوداود (٢٥٧١)، وابن خزيمة (٢٥٥٥)، والحاكم (١/ ٤٤٥) وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. وصححه الألباني في \"الصحيحة\" (٦٨١)، وفي \"صحيح سنن أبي داود\" (٢٣١٧).\n(^٣) من (ج).\n(^٤) سيأتي برقم (٤٨٣٦) من حديث المغيرة، كتاب: التفسير، باب: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾.\n(^٥) في الأصول: المتصدق، والمثبت من عمدة القاري، ولعله الصواب.","vol":"5","page":263},{"text":"الرابعة:\nإن قلت: قد قررت سر الإسراء ليلًا، وضد ذَلِكَ إغراق فرعون نهارًا، وإبراز جثته، ولا شك أن ظهور الآيات نهارًا أظهر. قلت: ذا في حقه إهانة، وذاك في حق نبينا كرامة، وشتان ما بينهما.\nالخامسة:\nكان الإسراء في حق نبينا عَلَى وجه المفأجاة، والتكليم في حق موسى عن ميعاد وموافاة، دل عَلَى الأول: \"بينا أنا … إذ فرج سقف بيتي\" فحمل عنه ألم الانتظار كما حمل عنه ألم الاعتذار، فشتان ما بين المقامين، وكم بين مُريد ومُراد، وبين من كُلم عَلَى الطور، وبين من دعي إلى أعلى أعالي البيت المعمور، وبين من سخرت له الريح (مسيرة شهر) (^١) بمسألته، وبين من ارتقى من الفرش إلى العرش في ساعة زمانية، وأقل مسافته آلاف لمكالمته، وأعار من المستوى إلى الرفوف فذاك لا يحصى أمده ولا يستقصى.\nالسادسة:\nثبت بالتواتر أنه - ﷺ - عرج به عَلَى دابة يقال له البراق (^٢)، ووصف خلقها؛ وسمي براقًا لسرعة سيره، تشبيهًا ببرق السحاب، وعرج به عليه إظهارًا لكرامته؛ لكرامة الراكب عَلَى غيره، ولذلك لم ينزل عنه لما جاء في حديث حذيفة: ما زايل ظهر البراق حَتَّى\n_________\n(^١) في (ج): مرةً شهرًا.\n(^٢) سيأتي برقم (٣٨٨٣) كتاب: مناقب الأنصار، باب: حديث الإسراء.\nورواه مسلم (١٦٢) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ - إلى السموات وفرض الصلوات.","vol":"5","page":264},{"text":"رجع (^١)، وإنما لم يذكر في الرجوع للعلم به؛ لقرينة الصعود ويتعلق بالبراق مسائل:\nإحداها: جاء أن البراق استصعب له وما ذاك إلا تيهًا وزهوًا بركوبه، وقول جبريل \"أبمحمد تستصعب؟! \" تحقيق الحال، وقد أرفض عرقًا من تيه الجمال، وقد قيل: إنه ركبه الأنبياء قبله، أيضًا، وقيل: إن جبريل ركب معه.\nثانيها: رفعه عَلَى البراق للتأنيس بالمعتاد، وإلا فالرب تعالى قادر عَلَى رفعه في أقل من طرفة عين، فإنه مطلوب مراد.\nثالثها: كان البراق كشكل البغل؛ لأن الركوب في سِلْمِ وأمن لا في حرب وخوف، ولإسراعها عادة، وركب - ﷺ - بغلته في الحرب في قصة حنين؛ لتحقيق ثبوته في مواطن الحرب، وإلا فركوبها موضع الأمن والطمأنينة، فالحرب عنده كالسلم، وركوب الملائكة الخيل في الحرب؛ لأنها المعهودة فيها، وما لطف من البغال واستدار أحمد وأحسن بخلاف الخيل، وكانت بغلته بيضاء -أي: شهباء، وكذا كان البراق.\nالسابعة:\nقد سلف في الوجه الحادي والعشرين اختلاف الروايات في ترتيب الأنبياء في السماوات، فمنهم من توقف عن الخوض في سر ذَلِكَ، ومنهم من باح به، ثم اختلفوا، فمنهم من قَالَ: إنما اختص من\n_________\n(^١) رواه الترمذي (٣١٤٧)، وأحمد ٥/ ٣٩٢، والطحاوي في \"شرح مشكل الآثار\" \"تحفة\" ٥/ ٥٧٨ - ٤٧٩ (٣٦٩٠). قال الترمذي: هذا حديث حسن صحيح.\nوصححه الألباني في \"الإسراء\" (٦)، وفي \"الصحيحة\" (٨٧٤).","vol":"5","page":265},{"text":"اختص منهم بلقاء الرسول - ﷺ - عَلَى عرف الناس إذا تلقوا الغائب مبتدرين له، فلابد غالبًا أن يسبق بعضهم بعضًا، ويصادف بعضهم اللقاء ولا يصادفه بعضهم، وهذِه طريقة ابن بطال (^١).\nوذهب غيره من شيوخ الأندلس إلى أن ذَلِكَ تنبيه عَلَى الحالة الخاصة بهؤلاء الأنبياء ﵈، وتمثيل لما سيتفق للرسول - ﷺ - مما اتفق لهم مما قصه الله عليهم في كتابه، وهذا يرجع إلى فن التعبير، فمن رأى في منامه نبيًا من الأنبياء كان ذَلِكَ دليلًا عَلَى حالة عرفت بذلك الشيء ينال الرائي أو أهل زمانه منها طرقًا.\nقَالَ: فآدم ﵇ تنبيه عَلَى الهجرة؛ لأن آدم خرج من الجنة بعداوة إبليس له وتحيليه عَلَى ذَلِكَ، فنظيره خروج الرسول - ﷺ - من مكة بأذى قومه له وللمسلمين، وعيسى ويحيى دليل عَلَى ما سيلقاه الرسول - ﷺ - من أذى اليهود؛ لأنهم قتلوا يحيى، وراموا قتل عيسى فرفعه الله إليه.\nوكذلك فعلت اليهود برسول - ﷺ -، داروا حول قتله حَتَّى سموا له الشاة، وأكل منها، فأخبرته الكتف بما صنعوا، وأقرت المرأة بذلك، وعفا عنها - ﷺ -، وقال في مرض موته: \"ما زالت أكلة خيبر تعاودني، فهذا أوان قطعت أبهري\" (^٢) ويوسف - ﵇ - دليل عَلَى ظفره - ﷺ - بقومه، وإحسانه إليهم. وقد ظفر بطائفة من أهله في غزوة بدر كالعباس عمه، وعقيل ابن عمه، وذلك قبل أن يسلما، فعفا عنهما، وفداهما، وقال يوم فتح مكة لما عفا عن قريش: \"أقول كما قَالَ أخي يوسف: ﴿لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١٢.\n(^٢) سيأتي برقم (٤٤٢٨) كتاب: المغازي، باب: مرض النبي - ﷺ - ووفاته.","vol":"5","page":266},{"text":"يَغْفِرُ اللهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ﴾ [يوسف: ٩٢] (^١).\nونظير ذَلِكَ حال يوسف مع إخوته، وهارون - ﵇ - دليل عَلَى أن قومه سيحبونه، وينقلب بغضاؤهم ودادا. وكذلك صنع الله لنبيه. وقد كان هارون - ﵇ - محببًا (إلى) (^٢) قومه بني إسرائيل، وكانوا يؤثرونه عَلَى موسى.\nقَالَ: وإدريس دليل ما اتفق من كتاب الرسول إلى الآفاق؛ فإن إدريس كان يخط، وهو أول من كتب بالقلم. ونظير حال موسى - ﵇ - فيما آل إليه أمره من لقاء الجبابرة، وإخراجهم من الأرض المقدسة حال رسول الله - ﷺ - (في) (^٣) فتح مكة وقهره للمستهزئين المتكبرين من قريش.\nونظير حال إبراهيم - ﵇ - في إسناده ظهره إلى البيت المعمور، حال الرسول - ﷺ - في حجه البيت، واختتام عمره بذلك، نظير لقاء إبراهيم آخر السموات، ولا بأس بذلك، ولكن يحتاج إلى تنبيهات:\nمنها: إجراؤه لذكر التعبير، فإن ذَلِكَ يوهم أن قصة الإسراء كانت منامًا، وقد صححنا أنها يقظة.\nوالذي يرفع الإشكال أن الفأل في اليقظة نظير الأحلام. وقد كان - ﷺ - يحب الفأل الحسن (^٤). وهذا القدر كافٍ لئلا نخرج إلى حد السآمة.\n_________\n(^١) رواه أبو الشيخ في \"أخلاق النبي\" ١/ ٢٦٠ (٨٠) من حديث عمر بن الخطاب، وفي سنده ضعف لجهالة حال بعض آل عمر.\n(^٢) في (ج): في قومه.\n(^٣) في (ج): على.\n(^٤) روى الحاكم بسنده إلى أبي بردة بن أبي موسى قال: أتيت عائشة فقلت: يا أماه، حدثيني بشيء سمعته من رسول الله - ﷺ - قالت: قال رسول الله - ﷺ - \"الطير تجري =","vol":"5","page":267},{"text":"وحينئذ نرجع إلى ما نحن بصدده فنقول:\nقال البخاري:\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أُمِّ المُؤْمِنِينَ قَالَتْ: \"فَرَضَ اللهُ الصَّلَاةَ حيِنَ فَرَضَهَا رَكْعَتَيْنِ رَكْعَتَيْنِ فِي الحَضَرِ وَالسَّفَرِ، فَأُقِرَّتْ صَلَاةُ السَّفَرِ، وَزِيدَ فِي صَلَاةِ الحَضَرِ\".\nوهذا الحديث أخرجه مسلم (د. س) أيضًا هنا (^١). وفي البيهقي من حديث داود ابن أبي هند، عن عامر، عن مسروق، عن عائشة قَالَت: إن أول ما فرضت الصلاة ركعتين، فلما قدم النبي - ﷺ - المدينة واطمأن، زاد ركعتين غير المغرب؛ لأنها وتر غير صلاة الغداة. قالت: وكان إذا سافر صلى صلاته الأولى (^٢).\nوما ذكره عبد الملك بن حبيب في \"شرح الموطأ\" ثنا أسد بن موسى، ثنا المبارك بن فضالة، عن الحسن: من صلاته - ﵇ - صبيحة الإسراء: الظهر والعصر أربعًا، والمغرب ثلاثًا، والعشاء أربعًا فلا يقاوم هذا. وقوله تعالى: ﴿وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ﴾ [النساء: ١٠١] فلا يعارض ما نحن فيه؛ لجواز أن يكون (ذكر) (^٣) ذَلِكَ بعد زيادة\n_________\n= بقدر\" وكان يعجبه الفأل الحسن. ثمَّ قال: قد احتج الشيخان برواة هذا الحديث على آخرهم غير يوسف بن أبي بردة، والذي عندي أنهما لم يهملاه بجرح ولا بضعف، بل لقلة حديثه فإنه عزيز الحديث جدًّا. اهـ. \"المستدرك\" ١/ ٣٢ كتاب: الإيمان، وصححه الألباني في \"صحيح الجامع\" (٤٩٨٥).\n(^١) مسلم (٦٨٥) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها.\n(^٢) \"السنن الكبرى\" ١/ ٣٦٣ كتاب: الصلاة، باب: عدد ركعات الصلوات الخمس.\n(^٣) سقط من (ج).","vol":"5","page":268},{"text":"ركعتين في الحضر. وزعم ابن عباس، ونافع بن جبير بن مطعم، والحسن، وابن جريج أن الصلاة فرضت أولًا أربعًا، وفي السفر ركعتين ركعتين: فقولها: فرض الله الصلاة حين فرضها ركعتين ركعتين. يجوز أن يكون قبل الإسراء إن عني بذلك قيام الليل، أو صلاة الغداة والعشي، فإنها كانت ركعتين ركعتين، وإليه الإشارة بقوله: (من صلى البردين دخل الجنة) (^١)، كما سلف، والزيادة عند الإكمال، لكن الظاهر أن المراد حين فرضها ليلة الإسراء، ففي حديث معمر، عن، الزهري، عن عروة، عن عائشة: فرضت الصلاة ركعتين، ثم هاجر النبي - ﷺ -، ففرضت أربعًا، وتركت صلاة السفر على الأولى، وذكر ابن عبد البر، عن الحسن والشعبي في صلاة الحضر كانت بعد الهجرة بعام أو نحوه (^٢). وأدعى بعضهم فيما حكاه المنذري أنه يحتمل أن يكون المراد، ففرضها ركعتين إن اختار المسافر ذلك فعل وجهها في المقدار لا في الإيجاب، والذي عليه الجمهور [ما] (^٣)، على حكاه ابن بطال في حديث عائشة في الكتاب، كما أنها أفتت بخلاف ذلك، وأنها كانت تتم في السفر، لكنها قضت أن القصر ليس على الإيجاب، فلذلك أتمت (^٤).\nفائدة: زيادة ركعتين على ركعتين نسخ للأول لا زيادة صلاة خلافًا، كما نبه عليه السهيلي (^٥).\n_________\n(^١) سيأتي برقم (٥٧٤) كتاب مواقيت الصلاة، باب: فضل صلاة الفجر.\nورواه مسلم برقم (٦٣٥) كتاب: المساجد، باب: فضل صلاتي الصبح والعصر.\n(^٢) \"التمهيد\" ٨/ ٤٣.\n(^٣) ليست في الأصل، والسياق يقتضيها.\n(^٤) \"شرح ابن بطال \" ٢/ ٨، ١٠.\n(^٥) \"الروض الأنف\" ١/ ٢٨٣.","vol":"5","page":269},{"text":"<span data-type='title' id=toc-456>٢ - باب وُجُوبِ الصَّلَاةِ فِي الثِّيَابِ</span>\nوقَوْلِ اللهِ تَعَالَى: ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ [الأعراف: ٣١].\nوَمَنْ صَلَّى مُلْتَحِفًا فِي ثَوْبٍ وَاحِدٍ، وَيُذْكَرُ عَنْ سَلَمَةَ بْنِ الأَكْوَعِ أَنَّ النَّبِيَّ - ﷺ - قالَ: \"يَزُرُّهُ وَلَوْ بِشَوْكَةٍ\". فِي إِسْنَادِهِ نَظَرٌ، وَمَنْ صَلَّى فِي الثَّوْبِ الذِي يُجَامِعُ فِيهِ مَا لَمْ يَرَ أَذى، وَأَمَرَ النَّبِيُّ - ﷺ - أَنْ لَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ. [فتح: ١/ ٤٦٥]\n\n٣٥١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: أُمِرْنَا أَنْ نُخْرِجَ الْحُيَّضَ يَوْمَ الْعِيدَيْنِ وَذَوَاتِ الْخُدُورِ، فَيَشْهَدْنَ جَمَاعَةَ الْمُسْلِمِينَ وَدَعْوَتَهُمْ، وَيَعْتَزِلُ الْحُيَّضُ عَنْ مُصَلاَّهُنَّ. قَالَتِ امْرَأَةٌ يَا رَسُولَ اللهِ، إِحْدَانَا لَيْسَ لَهَا جِلْبَابٌ. قَالَ \"لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا\".\nوَقَالَ عَبْدُ اللهِ بْنُ رَجَاءٍ: حَدَّثَنَا عِمْرَانُ، حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ، حَدَّثَتْنَا أُمُّ عَطَيَّةَ: سَمِعْتُ النَّبِيَّ - ﷺ - بهذا. [٣٢٤ - مسلم ٨٩٠ - فتح: ١/ ٤٦٦]\nما ترجم عليه هو مذهب الثلاثة: الشافعي (^١) وأحمد (^٢) وأبي حنيفة (^٣)، وعامة الفقهاء وأهل الحديث أن ستر العورة شرط في صحة الصلاة، فرضها ونفلها، وظاهر مذهب مالك كما قال ابن رشد في \"قواعده\" بعد أن قال: اتفق العلماء على أنها فرض بإطلاق: إنها من سنن الصلاة (^٤).\n_________\n(^١) \"الأم\" ١/ ٧٧، \"الحاوي\" ٢/ ١٦٥، \"أسنى المطالب\" ١/ ١٧٠، \"روضة الطالبين\" ١/ ٢٨٤، \"مغني المحتاج\" ١/ ١٨٤.\n(^٢) \"الإفصاح\" ١/ ٢٥٤، \"المغني\" ٢/ ٢٨٣، \"الممتع\" ١/ ٣٥٣، \"المبدع\" ١/ ٣٥٩.\n(^٣) \"تحفة الفقهاء\" ٢/ ٩٥، \"بدائع الصنائع\" ١/ ١٠٦، \"فتح القدير\" ١/ ٢٥٦.\n(^٤) انظر: \"بداية المجتهد\" ١/ ٢٢٢.","vol":"5","page":270},{"text":"وعن بعضهم أنه شرط عند الذكر دون النسيان، فإن قلت: هل يستدل للقول الثاني بحديث عمرو بن سلمة لما تقلصت بردته، فقالت امرأة: غطوا عنا إست قارئكم (^١).\nقلت: لا. لأنه كان فاقدًا لها، وأيضًا كان ذلك في أول الإسلام، وفي \"صحيح مسلم\" من حديث أبي سعيد الخدري مرفوعًا: \"لا ينظر الرجل إلى عورة الرجل، ولا المرأة إلى عورة المرأة\" (^٢).\nومن حديث المسور أنه - ﷺ - قال له: \"ارجع إلى ثوبك فخذه، ولا تمشوا عراة\" (^٣).\nوفي \"صحيح ابن خزيمة\" من حديث عائشة مرفوعًا: \"لا يقبل الله صلاة امرأة قد حاضت إلا بخمار\" (^٤).\nوهو المراد برواية أبي داود: صلاة حائض. والترمذي: صلاة الحائض (^٥).\nوسيأتي في \"صحيح البخاري\" من حديث أبي سعيد الخدري النهي عن الاحتباء في الثوب الواحد ليس على فرجه منه شيء (^٦).\nثم قال البخاري: وَقَوْلِ اللهِ تَعَالَى: ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾.\nوكأنه ﵀ فهم أن المراد بها الثياب، ولذلك ساقه بعد أن بوب\n_________\n(^١) سيأتي برقم (٤٣٠٢) كتاب: المغازي، باب: من شهد الفتح.\n(^٢) مسلم (٣٣٨) كتاب: الحيض، باب: تحريم النظر إلى العورات.\n(^٣) (٣٤١) كتاب: الحيض، باب: تحريم الاعتضاد بحفظ العورة.\n(^٤) ابن خزيمة ١/ ٣٨٠ (٧٧٥).\n(^٥) أبو داود (١٩٦)، والترمذي (٣٧٧) وقال: حسن، وصححه الألباني في \"الإرواء\" (١٩٦).\n(^٦) سيأتي برقم (٣٦٧) كتاب: الصلاة، باب: ما يستر من العورة.","vol":"5","page":271},{"text":"بذلك، وهو ما رواه البيهقى عن طاوس، وقال مجاهد: فيها وارِ عوزتك ولو بعباءة (^١).\nوقال أبو محمد بن حزم: اتفقوا على أنه ستر العورة (^٢).\nوقال ابن بطال: أجمع أهل التأويل على أنها نزلت في الذين كانوا يطوفون بالبيت عراة؛ ولذلك أمر أن لا يطوف بالبيت عريان (^٣).\nوقال ابن رشد: من حمل ﴿خُذُوا﴾ على الندب قال: المراد بذلك الزينة الظاهرة من الرداء وغيره من الملابس التي هي زينة، مستدلًّا لذلك بما في الحديث أنه كان رجال يصلون مع النبي - ﷺ - عاقدي أزرهم على أعناقهم كهيئة الصبيان (^٤).\nومن يحمله على الوجوب استدل بحديث مسلم عن ابن عباس: كانت المرأة تطوف بالبيت عريانة فتقول: من يعيرني تطوافا. وتقول:\nاليوم يبدو بعضه أو كله … وما بدا منه فلا أحله\nفنزلت الآية السالفة (^٥)، وفي رواية وهب بن جرير: كانت المرأة إذا طافت بالبيت تخرج صدرها وما هناك، فأنزل الله الآية (^٦).\nوعند الواحدي كان أناس من العرب يطوفون بالبيت عراة، حتى إن كانت المرأة لتعلق على أسفلها سيورًا مثل هذِه السيور التي تكون على وجه الحمر من الذباب وهي تقول: اليوم يبدو. وفي لفظ: وعلى فرجها خرقة (^٧).\n_________\n(^١) \"السنن الكبرى\" ٢/ ٢٢٣.\n(^٢) \"المحلى\" ٣/ ٢٠٩.\n(^٣) \"شرح ابن بطال\" ٢/ ١٥.\n(^٤) \"بداية المجتهد\" ١/ ٢٢٣.\n(^٥) مسلم (٣٠٢٨) كتاب: التفسير، باب: ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾.\n(^٦) رواه الطبري في \"التفسير\" ٥/ ٤٦٩ (١٤٥١٢)، والبيهقي في \"سننه\" ٢/ ٢٢٣.\n(^٧) \"أسباب نزول القرآن\" ص ٢٢٨ - ٢٢٩.","vol":"5","page":272},{"text":"وقال ابن عباس: المراد بالمسجد المسجد الحرام خاصة؛ تعظيمًا له، فإن النساء يطفن حول البيت عراة في الجاهلية ليلًا، فإذا أرادته نهارًا استعارت ثيابًا من ثياب أهل الحرم، فتطوف بها، فأقبلت امرأة ذات جمال، فأبوا أن يعيروها ثوبًا وقالوا: حتى ننظر إلى خلقها. فطافت عريانة وقالت:\nاليوم يبدو بعضه أو كله … ....................\nوجاء أنها ضباعة بنت عامر لما أرادت فراق ابن جدعان تخيل أنها تتزوج بالوليد بن المغيرة، فقال: إن تزوجت به تطوفين بالبيت نهارًا عريانة، ففعلته أسبوعًا.\nوفي \"تفسير الثعالبي\" (^١) أن بني عامر كانوا يطوفون في الجاهلية عراة، الرجال نهارًا، والنساء ليلًا.\nوفي الآية أقوال أُخر غريبة:\nأحدها: أن الزينة: المشط، قاله عطية وأبو روق (^٢).\nثانيها: رفع اليدين في الصلاة، قاله القاضي التنوخي.\nثالثها: الصلاة بالنعلين، ورد في حديث مرفوع من طريق أبي جريرة، لكن وهاه العقيلي (^٣)، والواجب من اللباس في الصلاة ما تستر به العورة وما زاد فحسن.\n_________\n(^١) ٢/ ١١٦.\n(^٢) انظر: \"زاد المسير\" لابن الجوزي ٣/ ١٨٧، \"تفسير الماوردي\" ٢/ ٢١٨.\n(^٣) حديث أبي هريرة المشار إليه رواه العقيلي في \"الضعفاء الكبير\" ٤/ ٢١٢ من طريق مسلمة بن علي، عن ابن عجلان، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"خذوا زينتكم في الصلاة\"، قلنا: يا رسول الله وما هو؟ قال: \"البسوا نعالكم\". =","vol":"5","page":273},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال العقيلي ولا يتابع عليه وذكر بأسانيده إلى أحمد بن حنبل ويحيى بن معين والبخاري تضعيفهم لمحمد بن سلمة هذا.\nورواه أيضًا ابن عدي في \"الكامل\" ٦/ ٢١٣ من طريق بقية عن علي القرشي، عن ابن عجلان عن صالح، عن أبي هريرة به.\nوقال: وهذِه الأحاديث التي أمليتها يرويها علي بن أبي علي وهو مجهول يحدث عُن بقية بغير ما ذكرت.\nثم رواه من طريق محمد بن الفضل، عن كرز بن وبرة، عن عطاء، عن أبي هريرة به ٧/ ٣٥٤، ومن طريقه الجرجاني في \"تاريخ جرجان\" ١/ ٣٩٩، وأخرجه أبو نعيم أيضًا من طريق محمد بن الفضل به ٥/ ٨٣، وأخرجه أيضًا الجوزي في \"الموضوعات\" ٢/ ٣٨٤ (٩٦١) وقال: قال أحمد بن حنبل: محمد بن الفضل ليس بشيء، حديثه حديث أهل الكذب.\nوقال ابن أبي حاتم في \"العلل\" ١/ ١٤٩: سألت أبي عن حديث رواه محمد بن المصفي، عن بقية، عن ابن عجلان، عن صالح، عن أبي هريرة به. قال أبي: هذا حديث منكر.\nوقال أيضًا ١/ ١٥٥: سألت أبي عن حديث رواه بقية، عن علي القرشي، عن ابن عجلان، عن المقبري، عن أبي هريرة بمثله، قال أبي: هذا حديث منكر وعلي القرشي مجهول.\nوقال الدارقطني في \"العلل\" ٩/ ٢٥، ٢٦: يرويه بقية واختلف عنه فرواه ابن المصفي، عن بقية، عن ابن عجلان، عن صالح، عن أبي هريرة وغيره يرويه عن بقية، عن علي القرشي، عن ابن عجلان، عن صالح، عن أبي هريرة وهو أشبه.\nوقال الشوكاني في \"الفوائد المجموعة\" ١/ ٢٣ - ٢٤: رواه ابن عدي عن أبي هريرة مرفوعًا. وفي إسناده: محمد بن الفضل كذاب، وقد رواه أبو الشيخ من طريق أخرى. ورواه العقيلي من طريق عباد، عن جويرية، وهو كذاب، ورواه الخطيب وابن مردويه من غير طريق هذين الكذابين، وقد ثبت في الأحاديث الصحيحة الثابتة عن أكثر من ثلاثين صحابيًا في الصلاة في النعال ما لا يحتاج معه إلى أحاديث الكذابين.","vol":"5","page":274},{"text":"ثم قال البخاري: وَيُذْكَرُ عَنْ سَلَمَةَ بْنِ الأَكْوَعِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"يَزُرُّهُ وَلَوْ بِشَوْكَةٍ\". قال البخاري: وفِي إِسْنَادِهِ نَظَرٌ (^١).\nهذا الحديث أخرجه أبو داود والنسائي من حديث عبد العزيز بن محمد، عن موسى بن إبراهيم، عن سلمة بن الأكوع، قلت: يا رسول الله، إني رجل أصيد فأصلي في القميص الواحد؟ قال: \"نعم، وأزره ولو بشوكة\" (^٢)، وفي رواية: إني أكون في الصيد وأصلي ليس علي\n_________\n(^١) قال الحافظ في \"الفتح\" ١/ ٤٦٥ - ٤٦٦: (ويذكر عن سلمة) قد بين السبب في ترك جزمه به بقوله: (وفي إسناده نظر). وقد وصله المصنف في \"تاريخه\" وأبو داود وابن خزيمة وابن حبان واللفظ له من طريق الدراوردي عن موسى بن إبراهيم بن عبد الرحمن بن أبي ربيعة، عن سلمة بن الأكوع قال: قلت: يا رسول الله - ﷺ - إني رجل أتصيد، أفأصلي في القميص الواحد؟ قال: \" \".\nورواه البخاري أيضًا عن إسماعيل بن أبي أويس، عن أبيه، عن موسى بن إبراهيم، عن أبيه، عن سلمة زاد في الإسناد رجلا، ورواه أيضًا عن مالك بن إسماعيل، عن عطاف بن خالد قال: حدثنا موسى بن إبراهيم. قال حدثنا سلمة، فصرح بالتحديث بين موسى وسلمة، فاحتمل أن يكون رواية أبي أويس من المزيد في متصل الأسانيد، أو يتكون التصريح في رواية عطاف وهمًا.\nفهذا وجه النظر في إسناده، وأما من صححه فاعتمد رواية الدراوردي وجعل رواية عطاف شاهدة لاتصالها، وطريق عطاف أخرجها أيضًا أحمد والنسائي، وأما قول ابن القطان: إن موسى هو ابن محمد بن إبراهيم التيمي المضعف عند البخاري وأبي حاتم وأبي داود وأنه نسب هنا إلى جده فليس بمستقيم؛ لأنه نسب في رواية البخاري وغيره مخزوميًا وهو غير التيمي بلا تردد. نعم وقع عند الطحاوي موسى بن محمد بن إبراهيم، فإن كان محفوظًا فيحتمل على بعد أن كان يكونا جميعًا رويا الحديث وحمله عنهما الدراوردي، وإلا فذكر محمد فيه شاذ، والله أعلم.\n(^٢) أبو داود (٦٣٢)، والنسائي ٢/ ٧٠، وصححه ابن خزيمة ١/ ٣٨١ (٧٧٨)، ابن حبان ٦/ ٧١ (٢٢٩٤)، والحاكم في \"المستدرك\" ١/ ٢٥٠. وقال صحيح ووافقه الذهبي. وقال النووي في \"خلاصة الأحكام \" (٩٦٧) ١/ ٣٢٧ - ٣٢٨: إسناده حسن، وحسنه الألباني في \"صحيح أبي داود\" (٦٤٣).","vol":"5","page":275},{"text":"إلا قميص واحد، قال: \"فزره، وإن لم تجد إلا شوكة\" (^١).\nوموسى هذا، قال ابن القطان: إنه موسى بن محمد بن إبراهيم بن الحارث التيمي وهو منكر الحديث (^٢).\nولعل هذا هو الذي أشار إليه البخاري بالنظر السالف، وقد قال في حقه في كتاب \"الضعفاء\": موسى بن إبراهيم (^٣) في حديثه مناكير (^٤)، لكن أخرجه ابن خزيمة في \"صحيحه\" عن نصر بن علي، عن عبد العزيز، عن موسى بن إبراهيم، قال: سمعت سلمة. وفي رواية: وليس علي إلا قميص واحد أو جبة واحد فأزره؟ قال: \"نعم، ولو بشوكة\" (^٥)\nورواه ابن حبان أيضًا في \"صحيحه\" عن إسحاق بن إبراهيم ثنا ابن أبي عمر، ثنا عبد العزيز بن محمد، عن موسى بن إبراهيم بن عبد الرحمن بن أبي ربيعة، عن سلمة بن الأكوع، قلت: يا رسول الله إني أكون في الصيد وليس علي إلا قميص واحد؟ قال: \"فأزره ولو بشوكة\" (^٦)\n_________\n(^١) هذا الرواية بهذِه اللفظة عند الطبرانى في \"الكبير\" ٧/ ٢٩ (٦٢٧٩) ونحوها عند أحمد ٤/ ٤٩.\n(^٢) \"بيان الوهم والإيهام\" ٥/ ٥٣٧.\n(^٣) لم أجد هذا القول في موسى بن إبراهيم، لكن قوله: في حديثه مناكير قبل في موسى بن محمد بن إبراهيم.\n(^٤) \"الضعفاء الصغير\" ص ١٠٧ (٣٤٧) ووقع فيه موسى بن محمد بن إبراهيم وليس موسى بن إبراهيم.\n(^٥) \"صحيح ابن خزيمة\" ١/ ٣٨١ (٧٧٧، ٧٧٨).\n(^٦) \"صحيح ابن حبان\" ٦/ ٧١ (٢٢٩٤).","vol":"5","page":276},{"text":"ورواه الحاكم أيضًا في \"مستدركه\" وقال: هذا حديث مدني صحيح (^١).\nقلت: وظهر بهذِه الرواية أن موسى (^٢) هذا غير السالف الذي ظنه ابن القطان، وفيه ضعف أيضًا ولكنه دون ذاك، وقد قيل: عن موسى بن محمد (^٣) بن إبراهيم، عن أبيه، عن سلمة ذكره ابن بطال في \"شرحه\" (^٤)، فهذا اختلاف آخر.\nوقوله: (يأزره ولو بشوكة) أي: يجمع بين طرفيه بشوكة، فيقوم ذلك مقام الأزرار إذا شدها، يقال: زررت له القميص أزره -بالضم- زرًا إذا شددت أزراره، وأزررت القميص إذا جعلت له أزرارًا.\nوقال ابن سيده: الزر: الذي يوضع في القميص، والجمع أزرار وزرور وأزر القميص جعل له زرًا، وأزره: شد عليه أزراره، وقال ابن الأعرابي: زر القميص إذا كان محلولًا، فشده وأزره لم يكن له زر فجعل له، وزر الرجل: شد زره، عن اللحياني (^٥).\n_________\n(^١) المستدرك \" ١/ ٢٥٠.\n(^٢) هو موسى بن إبراهيم بن عبد الرحمن بن عبد الله بن أبي ربيعة المخزومي، ذكره ابن حبان في \"الثقات\". قال ابن المديني: موسى بن إبراهيم وسط. قال أبو حاتم: موسى بن إبراهيم هذا غير موسى بن محمد بن إبراهيم، ذاك ضعيف. وقد فرق البخاري بينهما أيضًا. انظر ترجمته في: \"التاريخ الكبير\" ٧/ ٢٧٩ (١١٨٤)، \"الجرح والتعديل\" ٨/ ١٣٣ (٦٠٣)، \"الثقات\" لابن حبان ٥/ ٤٠٢، \"تهذيب الكمال\" ٢٩/ ١٨ (٦٢٣٣).\n(^٣) في الأصل: محمد بن محمد بن إبراهيم، جاءت هكذا مكررة، والصواب ما أثبتناه.\n(^٤) \"شرح صحيح البخاري\" لابن بطال ٢/ ١٧.\n(^٥) \"المحكم\" ٩/ ٧، مادة: (زرر).","vol":"5","page":277},{"text":"وفي \"الفصيح\": أزرر عليك قميصك وزره مثلث الراء (^١). وأورد البخاري هذا الحديث؛ ليدل على وجوب ستر العورة، إذ لو كان سنة لما قال له ذلك، ورخص مالك في الصلاة في القميص محلول الأزرار ليس عليه سراويل ولا رداء (^٢)، وهو قول الشافعي والكوفيين وأبي ثور، إلا أنه إن رأى من عيب عورته أعاد الصلاة عندهم (^٣).\nثم قال البخاري ﵀: وَمَنْ صَلَّى فِي الثَّوْبِ الذِي يُجَامِعُ فِيهِ مَا لَمْ يَرَ أَذى.\nوهذا منه دال على الاكتفاء بالظن فيما يصلي فيه، لا القطع، وقد روى أبو داود بإسناد جيد من حديث أم حبيبة وقد سألها أخوها معاوية: هل كان رسول الله - ﷺ - يصلي في الثوب الذي يجامع فيه؟ فقالت: نعم، إذا لم ير فيه أذى (^٤).\nثم قال البخاري ﵀: وَأَمَرَ النَّبِيُّ - ﷺ - أَنْ لَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ (^٥).\nيريد بذلك نداء علي - ﵁ - في الحج لما أرسله لينبذ إلى كل ذي عهد عهده، وكأن البخاري أخذ اشتراط ستر العورة في الصلاة منه؛ لأنه لما كان في الطواف صلاة وقد أمر بالستر فالصلاة أولى؛ لذا خطر لي في استنباطه كما خطر لي في استنباط ما قبله، ثم رأيت ابن المنير لما ذكر قوله: ومن صلى في الثوب الذي يجامع فيه إلى آخره.\n_________\n(^١) \"فصيح ثعلب\" ص ١١.\n(^٢) \"المدونة\" ١/ ٩٥.\n(^٣) انظر: \"شرح معاني الآثار\" ١/ ٣٧٧ - ٣٨٠، \"المجموع\" ٣/ ١٧٩ - ١٨٠، \"المغني\" ٢/ ٢٩٥.\n(^٤) \"سنن أبي داود\" (٣٦٦)، ورواه ابن خزيمة (٧٧٦)، وابن حبان ٦/ ١٠١ (٢٣٣١)، وصححه الألباني في \"صحيح سنن أبي داود\" الألباني (٣٩٢).\n(^٥) سيأتي برقم (٣٦٩) باب: ما يستر من العورة.","vol":"5","page":278},{"text":"قال: ذكر فيه حديث أم عطية: أمرنا أن نخرج الحيض. وليس فيه ما يدل على الصلاة الذي يجامع منه، لكن في أبي داود، ثم ذكر حديث أم حبيبة السالف، وقد علمت أن وجه الاستنباط منه، وحديث أم عطية ذكره لفائدة أخرى سأبديها.\nثم ساق البخاري ﵀ حديث أم عطية. وفيه: قَالَتِ أمْرَأَةٌ: يَا رَسُولَ اللهِ، إِحْدَانَا لَيْسَ لَهَا جِلْبَابٌ. قَالَ: \"لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا\".\nوهذِه المرأة هي أم عطية، وكنت بها عن نفسها في رواية، قلت: يا رسول الله، إحدانا … الحديث.\nوذكر البخاري بعضه معلقًا في كتاب الحيض (^١)، وسيأتي بطوله في العيدين (^٢) إن شاء الله.\nثم قال البخاري: وَقَالَ عَبْدُ اللهِ بْنُ رَجَاءٍ: حَدَّثَنَا عِمْرَانُ، حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ، حَدَّثَتْنَا أُمُّ عَطِيَّةَ.\nوعبد الله هذا هو الغُداني نسبة إلى غدان بن يربوع بن حنظلة (^٣)\n_________\n(^١) سبق في باب: تقضي الحائض المناسك كلها إلا الطواف بالبيت. قبل حديث رقم (٣٠٥) وقد ساقه البخاري أيضًا مسندًا في نفس الكتاب -الحيض- برقم (٣٢٤) باب: شهود الحائض العيدين …\n(^٢) سيأتي فيه مترجمًا عليه في أكثر من موضع بأرقام (٩٧١، ٩٧٤، ٩٨٠، ٩٨١).\n(^٣) هو عبد الله بن رجاء الغداني البصري، روى عن إسحاق بن يزيد الكوفي، وعمران بن دوار القطان، وجرير بن أيوب البجلي، روى عنه البخاري، وإبراهيم بن إسحاق الحربي، وروى الدارمي، عن يحيى بن معين: كان شيخًا صدوقًا لا بأس به، وسُئل أبو زرعة عنه فجعل يثني عليه وقال: حسن الحديث عن إسرائيل، وقال عمرو بن علي: صدوق كثير الغلط والتصحيف ليس بحجة، وقال النسائي: عبد الله بن رجاء المكي والبصري كلاهما ليس بهما بأس، وذكره ابن حبان =","vol":"5","page":279},{"text":"ووهم من جعل أنه المكي (^١)، وعمران هو ابن داور (^٢)، الراء في آخره، وفيه ضعف. استشهد به البخاري هنا وفي غزوة ذات الرقاع (^٣)، فروي له في كتاب \"الأدب\" (^٤) والأربعة (^٥).\n_________\n= في \"الثقات\"، وقال عنه يعقوب بن سفيان: ثقة، وروى الدوري عن يحيى بن معين أنه ليس من أصحاب الحديث، وقال أبو حاتم: كان ثقة، وقال عنه الذهبي: من ثقات البصريين ومسنديهم، وقال عنه ابن حجر: صدوق يهم قليلًا.\nانظر: \"تاريخ الدارمي\" ص ١٨١ (٦٥٢)، \"الجرح والتعديل\" ٥/ ٥٥ (٢٥٥)، \"الثقات\" لابن حبان ٨/ ٣٥٢، \"تهذيب الكمال\" ١٤/ ٤٩٥ (٣٢٦٢)، \"ميزان الاعتدال\" ٣/ ١٣٥ (٤٣٠٩)، \"تهذيب التهذيب\" ٢/ ٣٣٢، \"تقريب التهذيب\" (٣٣١٢).\n(^١) هو عبد الله بن رجاء المكي أبو عمران، روى عن سفيان الثوري، وروى عنه أحمد بن حنبل وحسنه ووثقه ابن معين وقال: أبو حاتم صدوق، وقال أبو زرعة: شيخ صالح، ووثقه ابن حبان، ومحمد بن سعد، وقال الذهبي: كان صدوقًا محدثًا، وقال ابن حجر: ثقة تغير حفظه قليلًا.\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٥٠٠. \"الثقات\" لابن حبان ٨/ ٣٣٩، \"تهذيب الكمال \" ١٤/ ٥٠٠، \"ميزان الاعتدال\" ٣/ ١٣٥ (٤٣٠٨)، \"تقريب التهذيب \" ص ٣٠٢ (٣٣١٣).\n(^٢) هو عمران بن داور القطان، روى عن بكر بن عبد الله المزني، والحسن البصري، روى عنه عبد الله بن رجاء الغدائي وأبو علي الحنفي، قال أحمد بن حنبل: أرجو أن يكون صالح الحديث، وقال يحيى بن معين: ليس بالقوي. وقال النسائي: ضعيف. ووثقه ابن حبان، وقال ابن حجر: صدوق يهم. وذكره العقيلي في \"الضعفاء\". وقال ابن عدي: هو ممن يكتب حديثه انظر: \"الضعفاء الكبير\" ٣/ ٣٠٠ (١٣٠٩)، \"تهذيب التهذيب\" ص ٤٢٩ (٥١٥٤)، \"الكامل\" ٦/ ١٦٢ (١٢٦٥)، \"تهذيب الكمال\" ٢٢/ ٣٢٨.\n(^٣) سيأتي برقم (٤١٢٥).\n(^٤) \"الأدب المفرد\" (٨٢٥).\n(^٥) \"سنن أبي داود\" (١١٣٦)، \"سنن الترمذي\" (٥٣٩)، \"سنن النسائي\" ١/ ١٩٣، ١٩٤، \"سنن ابن ماجه\" (١٣٠٧).","vol":"5","page":280},{"text":"وهذا الأثر وصله الطبراني في \"معجمه الكبير\" فقال: حدثنا على بن عبد العزيز، عن عبد الله بن رجاء فذكره (^١)، وساق البخاري هذا التصريح بسماع ابن سيرين من أم عطية وروي ذلك عن أختها حفصة، وصحح الدارقطني رواية ابن سيرين عن أم عطية (^٢).\nوالجلباب كالملاءة، وكأن البخاري ساق حديث أم عطية في الباب لأن الشارع - ﷺ - أمر بإلباس الجلباب، وما ذاك إلا أنه يوم زينة، وإذا كان كذلك فالمصلي أحق بالبر؛ لأنه يناجي ربه، كذا خطر لي فيه.\n_________\n(^١) \"المعجم الكبير\" ٢٥/ ٥٠.\n(^٢) \"علل الدارقطني\" ١٥/ ٣٧٣ (٤٠٧٩).","vol":"5","page":281},{"text":"<span data-type='title' id=toc-457>٣ - باب عَقْدِ الإِزَارِ عَلَى القَفَا فِي الصَّلَاةِ</span>\nوَقَالَ أَبُو حَازِمٍ، عَنْ سَهْلٍ: صَلَّوْا مَعَ النَّبيِّ - ﷺ - عاقِدِي أُزْرِهِمْ عَلَى عَوَاتِقِهِمْ.\n\n٣٥٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ قَالَ حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِى وَاقِدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: صَلَّى جَابِرٌ فِى إِزَارٍ قَدْ عَقَدَهُ مِنْ قِبَلِ قَفَاهُ، وَثِيَابُهُ مَوْضُوعَةٌ عَلَى الْمِشْجَبِ قَالَ لَهُ قَائِلٌ: تُصَلِّى فِى إِزَارٍ وَاحِدٍ؟! فَقَالَ: إِنَّمَا صَنَعْتُ ذَلِكَ لِيَرَانِى أَحْمَقُ مِثْلُكَ، وَأَيُّنَا كَانَ لَهُ ثَوْبَانِ عَلَى عَهْدِ النَّبِيِّ - ﷺ -. [٣٥٣، ٣٦١، ٣٧٠ - مسلم ٣٠٠٨ - فتح: ١/ ٤٦٧]\n\n٣٥٣ - حَدَّثَنَا مُطَرِّفٌ أَبُو مُصْعَبٍ قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الْمَوَالِى عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: رَأَيْتُ جَابِرَ بْنَ عَبْدِ اللهِ يُصَلِّي فِى ثَوْبٍ وَاحِدٍ وَقَالَ رَأَيْتُ النَّبِىَّ - ﷺ - يُصَلِّي فِى ثَوْبٍ. [انظر: ٣٥٢ - مسلم: ٥١٨ - فتح: ١/ ٤٦٨]\nهذا التعليق خرجه مسندًا في باب: إذا كان الثوب ضيقًا (^١) كما ستعلمه قريبًا بزيادة، والإزار يذكر ويؤنث، سمِّي إزارًا؛ لأنه يشد به الظهر، قال تعالى: ﴿فَأَزَرَهُ﴾ نبه عليه الداودي، وفي \"المحكم\" (^٢) أنه الملحفة، ويقال: فيه مئزر. عن اللحياني.\nثم ساق حديث واقد بن محمد عن محمد بن المنكدر قَالَ: صَلَّى جَابِرٌ فِى إِزَارٍ قَدْ عَقَدَهُ مِنْ قِبَلِ قَفَاهُ، وَثِيَابُهُ مَوْضُوعَةٌ عَلَى الْمِشْجَبِ، قَالَ لَهُ قَائِلٌ: تُصَلِّي فِى إِزَارٍ وَاحِدٍ؟! فَقَالَ: إِنَّمَا صَنَعْتُ ذَلِكَ لِيَرَانِي أَحْمَقُ مِثْلُكَ، وَأَيُّنَا كَانَ لَهُ ثَوْبَانِ عَلَى عَهْدِ النَّبِيِّ - ﷺ -.\nوهذا الطريق انفرد به البخاري، وفي مسلم أن القائل فيه عبادة بن\n_________\n(^١) سيأتي برقم (٣٦١).\n(^٢) \"المحكم\" ٩/ ٦٤.","vol":"5","page":282},{"text":"الوليد بن عبادة بن الصامت (^١).\nثم ساق من حديث محمد أيضًا قَالَ: رَأَيْتُ جَابِرَ بْنَ عَبْدِ اللهِ يُصَلِّي فِي ثَوْبٍ وَاحِدٍ، وَقَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي فِي ثَوْبٍ واحد.\nوالمشجب -بكسر الميم- أعواد متداخلة يجعل عليها الثياب، ويؤخذ من فعل جابر أن العالم يأخذ بأيسر الشيء مع قدرته على أكثر منه، توسعة على العامة، وليقتدي به، ألا ترى أنه صلى في ثوب واحد وثيابه على الشجب، ففي ذلك جواز الصلاة في الثوب الواحد لمن يقدر على أكثر منه، وهو قول عامة الفقهاء، إلا أنه قد روي عن ابن عمر خلاف ذلك، وروي عن ابن مسعود مثل قول ابن عمر، روى ابن أبي شيبة عنه: لا يصلين في ثوب وإن كان أوسع ما بين السماء والأرض (^٢).\nوروي عن مجاهد: لا يُصلى في ثوب واحد إلا أن لا يجد غيره (^٣).\nوقول ابن بطال: إن ابن عمر لم يتابع على قوله (^٤). فيه نظر إذن، نعم عامة الفقهاء على خلافه، وفيه الأحاديث الصحيحة عن جماعة من الصحابة: جابر، وأبي هريرة، وعمر بن أبي سلمة، وسلمة بن الأكوع (^٥).\n_________\n(^١) مسلم (٣٠٠٨) كتاب: الزهد والرقائق، باب: حديث جابر الطويل وقصة أبي اليسر.\n(^٢) \"المصنف\" ١/ ٢٧٩ (٣٢٠٥).\n(^٣) السابق.\n(^٤) \"شرح ابن بطال\" ٢/ ١٩.\n(^٥) هذِه الأحاديث بجملتها في الصحيح وسيتعرض المصنف لها بالشرح والتعليق في هذا الباب وفي الباب بعده.","vol":"5","page":283},{"text":"وعقد الإزار على القفا في الصلاة إذا لم يكن مع الإزار سراويل ولا مئزر، ومعنى الحديث السالف في الباب قبله: \"يزره ولو بشوكة\". وهو باليد في ستر العورة في الصلاة؛ لأنه إذا عقد إزاره في قفاه وركع لم تبد عورته؛ فلذلك كانت الصحابة تعقد من أزرهم في الصلاة إذا لم يكن تحتها ثوب آخر.\nنعم، في \"صحيح ابن حبان\" من حديث نافع عن ابن عمر مرفوعًا: \"إذا صلى أحدكم فليتزر وليرتدِ\" (^١)، ولابن القطان صحيحًا: \"إذا صلى أحدكم فليلبس ثوبه فالله أحق أن يزين له، فمن لم يكن له ثوبان فليتزر ولا يشتمل\" (^٢).\nوالمراد بالأحمق في حديث جابر: الجاهل كما سيأتي في باب الصلاة بغير رداء، لا بأس للعالم أن يصف بالحمق من جهل دينه، وأنكر على العلماء ما غاب عنه علمه من السنة.\n_________\n(^١) ابن حبان ٤/ ٦١٣ (١٧١٣).\n(^٢) \"بيان الوهم والإيهام\" ٥/ ٢٨٣.","vol":"5","page":284},{"text":"<span data-type='title' id=toc-458>٤ - باب الصَّلَاةِ فِي الثَّوْبِ الوَاحِدِ مُلْتَحِفًا بِهِ</span>\nقَالَ الزُّهْرِيُّ فِي حَدِيثِهِ: المُلْتَحِفُ: المُتَوَشِّحُ، وَهْوَ المُخَالِفُ بَيْنَ طَرَفَيْهِ عَلَى عَاتِقَيْهِ، وَهْوَ الاشْتِمَالُ عَلَى مَنْكِبَيْهِ. قَالَ: قَالَتْ أُمُّ هَانِئٍ: التَحَفَ النَّبِيُّ - ﷺ - بِثَوْبٍ، وَخَالَفَ بَيْنَ طَرَفَيْهِ عَلَى عَاتِقَيْهِ.\n\n٣٥٤ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى قَالَ: حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ، أَنَّ النَّبِيَّ - ﷺ - صَلَّى فِي ثَوْبٍ وَاحِدٍ قَدْ خَالَفَ بَيْنَ طَرَفَيْهِ. [٣٥٥، ٣٥٦ - مسلم: ٥١٧ - فتح: ١/ ٤٦٨]\n\n٣٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنِي أَبِي، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ أَنَّهُ رَأى النَّبِيَّ - ﷺ - يُصَلِّي فِي ثَوْبٍ وَاحِدٍ فِي بَيْتِ أُمِّ سَلَمَةَ، قَدْ أَلْقَى طَرَفَيْهِ عَلَى عَاتِقَيْهِ. [انظر: ٣٥٤ - مسلم: ٥١٧ - فتح: ١/ ٤٦٩]\n\n٣٥٦ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ أَبِي سَلَمَةَ أَخْبَرَهُ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يُصَلِّي فِي ثَوْبٍ وَاحِدٍ مُشْتَمِلًا بِهِ فِي بَيْتِ أُمِّ سَلَمَةَ، وَاضِعًا طَرَفَيْهِ عَلَى عَاتِقَيْهِ. [انظر: ٣٥٤ - مسلم: ٥١٧ - فتح: ١/ ٤٦٩]\n\n٣٥٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللَّهِ- أَنَّ أَبَا مُرَّةَ -مَوْلَى أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ- أَخْبَرَهُ أَنَّهُ سَمِعَ أُمَّ هَانِئٍ بِنْتَ أَبِي طَالِبٍ تَقُولُ: ذَهَبْتُ إِلَى رَسُولِ اللَّهِ - ﷺ - عَامَ الْفَتْحِ، فَوَجَدْتُهُ يَغْتَسِلُ، وَفَاطِمَةُ ابْنَتُهُ تَسْتُرُهُ، قَالَتْ: فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: «مَنْ هَذِهِ؟». فَقُلْتُ: أَنَا أُمُّ هَانِئٍ بِنْتُ أَبِي طَالِبٍ. فَقَالَ: «مَرْحَبًا بِأُمِّ هَانِئٍ». فَلَمَّا فَرَغَ مِنْ غُسْلِهِ، قَامَ فَصَلَّى ثَمَانِيَ رَكَعَاتٍ، مُلْتَحِفًا فِي ثَوْبٍ وَاحِدٍ، فَلَمَّا انْصَرَفَ قُلْتُ: يَا رَسُولَ اللَّهِ، زَعَمَ ابْنُ أُمِّي أَنَّهُ قَاتِلٌ رَجُلًا قَدْ أَجَرْتُهُ فُلَانَ بْنَ هُبَيْرَةَ. فَقَالَ رَسُولُ اللَّهِ - ﷺ -: «قَدْ أَجَرْنَا مَنْ أَجَرْتِ يَا أُمَّ هَانِئٍ». قَالَتْ أُمُّ هَانِئٍ: وَذَاكَ ضُحًى. [انظر: ٢٨٠ - مسلم ٣٣٦ - فتح: ١/ ٤٦٩]","vol":"5","page":285},{"text":"٣٥٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ سَعِيدِ بْنِ الُمسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ سَائِلًا سَأَلَ رَسُولَ اللهِ - ﷺ - عَنِ الصَّلَاةِ فِي ثَوْبٍ وَاحِدٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَوَلكُلِّكُمْ ثَوْبَانِ؟ \". [٣٦٥ - مسلم: ٥١٥ - فتح: ١/ ٤٧٠]\nوهذا ذكره بعد مسندًا (^١)، والعاتق: يذكر ويؤنث.\nثم ساق من حديث عمر بن أبي سلمة أنه - ﷺ - صَلّى فِي ثَوْبٍ وَاحِدٍ قَدْ خَالَفَ بَيْنَ طَرَفَيْهِ.\nثم ساق من حديثه أيضًا أنَّهُ رَأى النَّبِيَّ - ﷺ - يُصَلِّي فِي ثَوْبٍ وَاحِدٍ فِي بَيْتِ أُمّ سَلَمَةَ، قَدْ أَلْقَى طَرَفَيْهِ عَلَى عَاتِقَيْهِ.\nثم ساق حديثه أيضا رَأَيْتُ رَسُولَ اللهِ - ﷺ - يصَلِّي فِي ثَوْبٍ وَاحِدٍ مُشْتَمِلًا بِهِ فِي بَيْتِ أُمِّ سَلَمَةَ، وَاضِعًا طَرَفَيْهِ عَلَى عَاتِقَيْهِ.\nثم ساق حديث أبي مُرَّةَ -مَوْلَى أُمِّ هَانِئٍ بِنْتِ أَبِي طَابٍ- عن أُمِّ هَانِئٍ أنها ذَهَبَتْ إِلَى رَسُولِ اللهِ - ﷺ - عَامَ الفَتْحِ، فَوَجَدْتُهُ يَغْتَسِلُ، وَفَاطِمَةُ ابنتُهُ تَسْتُرُهُ، قَالَتْ: فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: \"مَنْ هذِه؟ \". فَقُلْتُ: أَنَا أُمُّ هَانِئٍ بِنْتُ أَبِي طَالبٍ. فَقَالَ: \"مَرْحَبًا يا أمَّ هَانِئٍ\". فَلَمَّا فَرَغَ مِنْ غُسْلِهِ، قَامَ فَصَلَّى ثَمَانِيَ رَكَعَاتٍ، مُلْتَحِفًا فِي ثَوْبٍ وَاحِدٍ، فَلَمَّا انْصَرَفَ قُلْتُ: يَا رَسُولَ اللهِ، زَعَمَ ابن أُمِّي أَنَّهُ قَاتِلٌ رَجُلًا قَدْ أَجَرْتُهُ فُلَانَ بْنَ هُبَيْرَةَ. فَقَالَ - ﷺ -: \"قَدْ أَجَرْنَا مَنْ أَجَرْتِ يَا أُمَّ هَانِئٍ\". ثم قَالَتْ أُمُّ هَانِئٍ: وَذَلكَ ضُحًى.\nثم ساق من حديث أَبِي هُرَيْرَةَ، أَنَّ سَائِلًا سَأَلَ رَسُولَ اللهِ - ﷺ - عَنِ الصَّلَاةِ فِي ثَوْبٍ وَاحِدٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَوَلكُلِّكُمْ ثَوْبَانِ؟ \".\n_________\n(^١) سيأتي برقم (٣٥٧).","vol":"5","page":286},{"text":"أما حديث عمر بن أبي سلمة فخرجه مسلم أيضًا في الصلاة (^١) والأربعة (^٢) وأما حديث أم هانئ: فسلف في الغسل مختصرًا (^٣).\nوأما حديث أبو هريرة: فأخرجه مسلم أيضًا (^٤) وأبو داود (^٥) والنسائي (^٦) وابن ماجه (^٧)، وبقية الباب سلف في الباب قبله وهو صريح وهو قوله - ﵇ -: \"أوَلكلكم ثوبان\".\nوالتوشح أن يأخذ طرف الثوب، الذي ألقاه على منكبه الأيمن من تحت يده اليسرى، ويأخذ الطرف الذي ألقاه على الأيسر من تحت يده اليمنى، ثم يعقدهما على صدره، صرح به ابن سيده (^٨) وغيره.\nقال الجوهري: والتحفت بالثوب تغطيت به وكل شيء تغطيت به فقد التحفت به والتوشح هو نوع من الاشتمال تجوز الصلاة به؛ لأن فيه مخالفة طرفي الثوب على عاتقه كما فعله الشارع وأمر به واشتمال الصماء المنهي عنه خلاف هذا، ومعنى مخالفته بين طرفيه لئلا ينظر المصلي إلى عورة نفسه إذا ركع، وقد يقال: المعنى: عدم السقوط إذا ركع وإذا سجد.\nثم في حديث أم هانئ فوائد فلنوردها مختصرة:\nفيه: سلام المرأة والتلبية والملاطفة بقوله: مرحبًا أي صادفت رحبًا وسعة.\n_________\n(^١) مسلم (٥١٧) باب: الصلاة في ثوب واحد وصفة لُبسه.\n(^٢) أبو داود (٦٢٨)، والترمذي (٣٣٩)، والنسائي ٢/ ٧٠، وابن ماجه (١٠٤٩).\n(^٣) سلف برقم (٢٨٠) باب: التستر في الغسل عند الناس.\n(^٤) مسلم (٥١٥) كتاب: الصلاة، باب: الصلاة في ثوب واحد وصفة لُبسه.\n(^٥) أبو داود (٦٢٥).\n(^٦) النسائي ٢/ ٦٩ - ٧٠.\n(^٧) ابن ماجه (١٠٤٧).\n(^٨) \"المحكم\" ٣/ ٣٦١.","vol":"5","page":287},{"text":"والكلام على الاغتسال وهذِه الصلاة: صلاة الضحى كما جاء في بعض طرقه، وفي بعضها أنها صلاة الإشراق، وهذا يرد قول من ادعى أنها صلاة الصبح.\nومعنى زعم هنا: ذكر أمرًا لا أعتقد موافقته فيه. وقولها: (ابن أمي) تعني: عليًّا، فإنه أخوها شقيقها، وإنما قالت: ابن أمي؛ لتؤكد الحرمة والقرابة والمشاركة في بطن وكثرة ملازمة الأم، وهو موافق؛ لقوله تعالى: حكاية عن هارون لموسى قال: ﴿قَالَ يَبْنَؤُمَّ لَا تَأْخُذْ بِلِحْيَتِي﴾ [طه: ٩٤].\nوقولها: (فلان بن هبيرة) هو والحارث بن هشام بن المغيرة المخزومي، كذا هو في كتاب الزبير بن بكار وفي الطبراني، فقلت: يا رسول الله، إني أجرت حمويَّ، وفي رواية حموي ابن هبيرة وفي وراية حمويّ ابني هبيرة (^١).\nوفي كتاب الأزرقي أنها أجارت عبد الله بن أبي ربيعة المخزومي والحارث بن هشام (^٢).\nوقال ابن عبد البر: استتر عندها رجلان من بني مخزوم وأجارتهما، قيل: إنهما الحارث بن هشام وزهير بن أبي أمية. وقيل: أحدهما جعدة بن هبيرة. قال: والأول أصح. قال: وهبيرة بن أبي وهب زوجها، وولدت له جعدة وغيره (^٣).\nقال ابن الجوزي: قولها: (فلان بن هبيرة) إن كان من أولاده منها، فالظاهر أنه جعدة. قلت: لكن رواية حموي بعيدة، ولم تكن تحتاج إلى إجارة ابنها.\n_________\n(^١) الطبراني ٢٤/ ٤١٤ - ٤١٧.\n(^٢) \"أخبار مكة\" ٢/ ١٦٢.\n(^٣) \"التمهيد\" لابن عبد البر ٢١/ ١٨٩.","vol":"5","page":288},{"text":"أمان المرأة: قال ابن عبد البر: أجازه العلماء كلهم -أجاز ذلك الإمام أو لم يجزه- وهو ظواهر الأخبار. وشذ ابن الماجشون فمنع أمانها (^١).\nقلت: وكأنه يقول: إنما تمت إجارتها بإجازة الشارع، ولو كانت إجارتها لازمة لم يقل: \"أجرنا\".\nوقوله في حديث أبي هريرة \"أوَلكلكم ثوبان\": لفظة استخبار، ومعناه: إخبار عن ضيق حالهم وتقريرها عندهم، وفي ضمنه الفتوى من طريق الفحوي ثم استقصر علمهم واستبطأ فهمهم، فكأنه قال: إذا كان ستر العورة واجبًا والصلاة لازمة، وليس لكل واحد ثوبان، فكيف لم يعلموا أن الصلاة في الثوب الواحد ليست جائزة؟\nقال الطحاوي: وصلاته - ﷺ - في الثوب الواحد في حال وجود غيره، من الأخبار المتواترة (^٢)، قلت: وقد سلف جملة منها في الباب قبله وسيأتي أيضًا (^٣).\n_________\n(^١) السابق.\n(^٢) \"شرح معاني الأثار\" ١/ ٣٨١.\n(^٣) ورد بهامش الأصل ما نصه: ثم بلغ في السادس بعد الخمسي، كتبه مؤلفه، غفر الله له.","vol":"5","page":289},{"text":"<span data-type='title' id=toc-459>٥ - باب إِذَا صَلَّى فِي الثَّوْبِ الوَاحِدِ فَلْيَجْعَلْ عَلَى عَاتِقَيْهِ</span>\n٣٥٩ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يُصَلِّي أَحَدُكمْ فِي الثَّوْبِ الوَاحِدِ، لَيْسَ عَلَى عَاتِقَيْهِ شَئءٌ\". [انظر: ٣٦٠ - مسلم: ٥١٦ - فتح: ١/ ٤٧١]\n\n٣٦٠ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى بْنِ أَبي كَثِيرٍ، عَنْ عِكْرِمَةَ قَالَ: سَمِعْتُهُ -أَوْ كُنْتُ سَأَلْتُهُ- قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: أَشْهَدُ أَنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ صَلَّى فِي ثَوْبٍ وَاحِدٍ فَلْيُخَالِفْ بَيْنَ طَرَفَيْهِ\". [انظر: ٣٥٩ - فتح: ١/ ٤٧١]\nحَدَّثَنَا أَبُو عَاصِمٍ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يُصَلِّي أَحَدُكُمْ فِي الثَّوْبِ الوَاحِدِ، لَيْسَ عَلَى عَاتِقَيْهِ شَيْءٌ\".\nحَدَّثنَا أَبُو نُعَيْمٍ، ثَنَا شَيْبَانُ، عَنْ يَحْيَى بْنِ أَبِي كَثيرٍ، عَنْ عِكْرِمَةَ قَالَ: سَمِعْتُهُ -أَوْ كُنْتُ سَأَلْتُهُ- قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: أَشْهَدُ أَنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ صَلَّى فِي ثَوْبٍ وَاحِدٍ فَلْيُخَالِفْ بَيْنَ طَرَفَيْهِ\".\nأما حديث أبي هريرة الأول: فأخرجه مسلم أيضًا (^١)، وأما الثاني: فهو من أفراده، قال الإسماعيلي: كذا رواه البخاري ورويناه عن الحسين، عن أبي نعيم كذلك بالشك في السماع أو الكتاب، لا أعلم أحدًا ذكر فيه سماع يحيى، عن عكرمة.\n_________\n(^١) مسلم (٥١٦) كتاب: الصلاة، باب: الصلاة في ثوب واحد وصفه لبسه.","vol":"5","page":290},{"text":"ورواه هشام وحسين المعلم ومعمر ويزيد بن سنان كل قال عن عكرمة لم يذكر خبرًا ولا سماعًا، وما عندنا عن أبي نعيم والحسين على الشك.\nوأخرجه أبو داود من حديث يحيى، عن عكرمة، عن أبي هريرة (^١) بغير شك. وأما فقه الباب فالذي فيه محمول عند الأئمة على التنزيه خلا أحمد، فإنه في رواية، قال: لا تصح صلاته إذا صلى في ثوب واحد، وقدر على وضع شيء على عاتقيه فلم يضعه، عملًا بظاهر الحديث، وعنه رواية أنها تصح مع الإثم بالترك. ونقل ابن المنذر عن أبي جعفر: لا صلاة لمن لم يكن مخمر العاتقين (^٢). قال الخطابي: ويدل على صحة مقالة الأولين ما ثبت عنه - ﷺ - أنه صلى في ثوب واحد وكان أحد طرفيه على بعض نسائه وهي نائمة، والثوب الواحد لا يتسع طرف منه ليئتزر به ويجعل على عاتقه منه (^٣).\n_________\n(^١) أبو داود (٦٢٧).\n(^٢) \"الأوسط\" ٥/ ٥٦.\n(^٣) \"أعلام الحديث\" ١/ ٣٥٠.","vol":"5","page":291},{"text":"<span data-type='title' id=toc-460>٦ - باب إِذَا كَانَ الثَّوْبُ ضَيِّقًا</span>\n٣٦١ - حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ قَالَ: حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ سَعِيدِ بْنِ الَحارِثِ قَالَ: سَأَلْنَا جَابِرَ بْنَ عَبْدِ اللهِ عَنِ الصُّلَاةِ فِي الثَّوْبِ الوَاحِدِ، فَقَالَ: خَرَجْتُ مَعَ النَّبِيِّ - ﷺ - فِي بَعْضِ أَسْفَارِهِ، فَجِئْتُ لَيْلَةً لِبَعْضِ أَمْرِي، فَوَجَدْتُهُ يُصَلِّي وَعَلَيَّ ثَوْبٌ وَاحِدٌ، فَاشْتَمَلْتُ بِهِ وَصَلَّيْتُ إِلَى جَانِبِهِ، فَلَمَّا انْصَرَفَ قَالَ: \"مَا السُّرى يَا جَابِرُ؟ \". فَأَخْبَرْتُهُ بِحَاجَتِي، فَلَمَّا فَرَغْتُ قَالَ: \"مَا هذا الاشْتِمَالُ الذِي رَأَيْتُ؟ \". قُلْتُ: كَانَ ثَوْبٌ. يَعْنِي: ضَاقَ. قَالَ: \"فَإِنْ كَانَ وَاسِعًا فَالْتَحِفْ بِهِ، وَإِنْ كَانَ ضَيِّقًا فَاتَّزِرْ بِهِ\". [انظر: ٣٥٢ - مسلم: ٥١٨، ٣٠١٠ - فتح: ١/ ٤٧٢]\n\n٣٦٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ قَالَ: كَانَ رِجَالٌ يُصَلُّونَ مَعَ النَّبِيِّ - ﷺ - عَاقِدِي أُزْرِهِمْ عَلَى أَعْنَاقِهِمْ كهَيْئَةِ الصِّبْيَانِ، وَقَالَ لِلنِّسَاءِ: \"لَا تَرْفَعْنَ رُءُوسَكُنَّ حَتَّى يَسْتَوِيَ الرِّجَالُ جُلُوسًا\". [٨١٤، ١٢١٥ - مسلم: ٤٤١ - فتح: ١/ ٤٧٣]\nذكر فيه حديث جابر وفيه: \"مَا السُّرى يَا جَابِرُ؟ \". فَأَخْبَرْتُهُ بِحَاجَتِي، فَلَمَّا فَرَغْتُ قَالَ: \"مَا هذا الاشْتِمَالُ الذِي رَأَيْتُ؟ \". قُلْتُ: كَانَ ثَوْبٌ. يَعْنِي: ضَاقَ. قَالَ: \"فَإِنْ كَانَ وَاسِعًا فَالْتَحِفْ بِهِ، وَإِنْ كَانَ ضَيِّقًا فَاتَّزِرْ بِهِ\".\nوهو من أفراد البخاري، من طريق سعيد بن الحارث عنه. ورواه مسلم من حديث عبادة عنه (^١)، في الحديث الطويل، \"يا جابر: إذا كان واسعًا فخالف بين طرفيه، وإن كلان ضيقًا فاشدده على حقويك\".\nوالسُّرى: سير الليل، فالمعنى: لأي شيء سُراك الليلة.\nوالاشتمال: الالتفاف بالثوب ولا يخرج يده منه، فلذا أنكره.\nوفيه: طلب الحوائج ليلًا من السلطان بخلاء موضعه وسره.\n_________\n(^١) مسلم (٣٠٠٨) كتاب: الزهد والرقائق، باب: حديث جابر الطويل.","vol":"5","page":292},{"text":"ثم ذكر فيه أيضًا حديث سَهْلٍ: كَانَ رِجَالٌ يُصَلُّونَ مَعَ النَّبِيِّ - ﷺ - عَاقِدِي أُزْرِهِمْ عَلَى أَعْنَاقِهِمْ كَهَيْئَةِ الصِّبْيَانِ، وَقَالَ لِلنِّسَاءِ: \"لَا تَرْفَعْنَ رُءُوسَكُنَّ حَتَّى يَسْتَوِيَ الرِّجَالُ جُلُوسًا\".\nوهذا قد علق البخاري بعضه (^١)، فيما مضى قريبًا وأسنده هنا عن مسدد ثنا يحيى، عن سفيان، عن أبي حازم، عن سهل وسيأتي أيضًا قريبًا (^٢)، ويثبت هذا الحديث أن ثياب أولئك الرجال قصيرة وكساويهم قليلة لمكان العقد، فأمر النساء ألا يرفعن رءوسهن حتى يستوي الرجال جلوسًا، لئلا يشاهدن عورة الرجال. ولا خلاف أنه لو كشفت الريح مئزره أو ثوبه وظهرت عورته، ثم رجع الثوب من حينه أن صلاته لا تبطل، وكذلك المأموم إذا رأى من العورة ذلك.\nوقال ابن القاسم: إن فرط في رد إزاره فصلاته وصلاة من تأمل عورته باطلة. وعن سُحنون: إن رفع الريح ثوب الإمام، فانكشف عن دبره، فأخذه مكانه أجزأه ويعيد كل من نظر إلى عورته، ممن خلفه ولا شيء على من لم ينظر.\nوروي عنه أيضًا: أن صلاته وصلاة من خلفه فاسدة. وإن أخذه مكانه (^٣)، وعند أحمد يعفي: عن القليل من العورة (^٤)، وإلا لم يحده. واغتفر بعض الأئمة دون الربع (^٥).\n_________\n(^١) سلف معلقًا في باب: عقد الإزار على القفا في الصلاة قبل حديث (٣٥٢).\n(^٢) سيأتي برقم (٨١٤) كتاب: الأذان، باب: عقد الثياب وشدها.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٢٠٩.\n(^٤) انظر: \"المغني\": ٢/ ٢٨٧، ٣٣١.\n(^٥) منهم الحنفية، انظر \"بدائع الصنائع\" ١/ ١١٧.","vol":"5","page":293},{"text":"واختلف عندهم في الدبر والإليتين، فقيل: الكل عورة واحدة، فيعتبر ربعه، وقيل: كل إلية عورة، والدبر ثالثهما (^١)، وعند الشافعي القليل والكثير سواء، حتى الشعرة من رأس الحرة وظفرها (^٢). وعند الحنفية أن انكشاف القليل لا يمنع، وكذا الكثير في زمن قليل، وهو أن لا يؤخر عنه ركنًا من أركان الصلاة، ولا يصح شروعه مع الانكشاف (^٣).\nوعندهم قول: إن من نظر من زيقه ورأي فرجه تبطل صلاته، وكذا إذا كان قميصه محلول الجيب وانفتح حتى رأى عورة نفسه وإن لم ينظر (^٤). فعلى هذا: الستر شرط من نفسه، وعامة أصحابهم جعلوه شرطًا من غيره فقط؛ لأنها ليست عورة في حق نفسه (^٥).\nوحكى الأول شيخنا قطب الدين في \"شرحه\" عن \"شرح الهداية\" عن الشافعي وأحمد وتابعه عن شرحه، ولا أعرفه عن الشافعي. قيل: مذهبه الصحة.\n_________\n(^١) انظر: \"شرح فتح القدير\" ١/ ٢٦٢.\n(^٢) انظر: \"البيان\" ٢/ ١١٦.\n(^٣) انظر: \"شرح فتح القدير\" ١/ ٢٦١.\n(^٤) انظر: \"تبيين الحقائق\" ١/ ٩٥.\n(^٥) انظر: \"شرح فتح القدير\" ١/ ٢٦١.","vol":"5","page":294},{"text":"<span data-type='title' id=toc-461>٧ - باب الصَّلَاةِ فِىِ الجُبَّةِ الشَّأْمِيَّةِ</span>\nوَقَالَ الحَسَنُ فِي الثِّيَابِ يَنْسُجُهَا المَجُوسِيُّ لَمْ يَرَ بِهَا بَأْسًا.\nوَقَالَ مَعْمَرٌ: رَأَيْتُ الزُّهْرِيَّ يَلْبَسُ مِنْ ثِيَابِ اليَمَنِ مَا صُبغَ بِالْبَوْلِ. وَصَلَّى عَلِيٌّ فِي ثَوْبٍ غَيْرِ مَقْصُورٍ.\n\n٣٦٣ - حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا أَبُو مُعَاوَيةَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ مُغِيرَةَ بْنِ شُعْبَةَ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرِ، فَقَالَ: \"يَا مُغِيرَةُ، خُذِ الإِدَاوَةَ\". فَأَخَذْتُهَا، فَانْطَلَقَ رَسُولُ اللهِ - ﷺ - حَتَّى تَوَارى عَنِّي، فَقَضَى حَاجَتَهُ وَعَلَيْهِ جُبَّةٌ شَأْمِيَّةٌ، فَذَهَبَ لِيُخْرِجَ يَدَهُ مِنْ كُمِّهَا فَضَاقَتْ، فَأَخْرَجَ يَدَهُ مِنْ أَسْفَلِهَا، فَصَبَبْتُ عَلَيْهِ فَتَوَضَّأَ وُضُوءَهُ لِلصَّلَاةِ، وَمَسَحَ عَلَى خُفَّيهِ، ثُمَّ صَلَّى. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح: ١/ ٤٧٣]\n(وَقَالَ الحَسَنُ فِي الثِّيَابِ يَنْسُجُهَا المَجُوسِيُّ لَمْ يَرَ بِهَا بَأْسًا.)\nوهذا قد أسنده ابن أبي شيبة بنحوه فقال: حدثنا أبو داود عن الحكم بن عطية: سمعت الحسن وسئل عن الثوب يخرج من النساج تصلي فيه؟ قال: نعم، قال: وسمعت ابن سيرين يكرهه (^١)، وقال أبو نعيم في \"كتاب الصلاة\": حدثنا ربيع عن الحسن، قال: لا بأس بالصلاة في رداء اليهودي والنصراني (^٢).\nقوله: (يَنْسِجُها) قال ابن التين: قرأناه بكسر السين وهو في هذِه اللغة بالكسر والضم، والجمهور ومنهم الكوفيون والثوري والشافعي على جواز الصلاة فيما ينسجه المجوسيّ والمشركون، وإن لم يغسل حتى يتبين بها نجاسة، وكره مالك أن يصلى فيما لبسوه وإن فعل يعيد\n_________\n(^١) \"المصنف\" ٢/ ٤٨ (٦٣١٠).\n(^٢) لم أجده في المطبوع من \"كتاب الصلاة\" لأبي نعيم -الفضل بن دكين- وإنما وجدته عند ابن أبي شيبة في \"المصنف\" ٢/ ٤٨ (٦٣١١).","vol":"5","page":295},{"text":"في الوقت (١)، وعن أبي حنيفة أنه قال: أكره للمسلم أن يلبس السراويل والأزرار إلا بعد الغسيل (٢) وقال إسحاق: تطهَّر جميع ثيابهم (^٣).\nقال البخاري: وَقَالَ مَعْمَرٌ: رَأَيْتُ الزُّهْرِيَّ يَلْبَسُ مِنْ ثِيَابِ اليَمَنِ مَا صُبغَ بِالْبَوْلِ.\nوهذا ذكره معمر في \"جامعه\" (^٤) والظاهر أنه لم يصل فيها إلا بعد غسلها، وكذا قال مالك وأصحابه: إن ثياب اليمن تُطَهَّر بعد الصبغ.\nقال البخاري: وَصَلَّى عَلِيٌّ فِي ثَوْبٍ غَيْرِ مَقْصُورٍ.\nوهذا أسنده ابن أبي شيبة فقال: حدثنا وكيع ثنا علي بن صالح، عن عطاء أبي محمد، قال: رأيت على علي قميصًا من هذِه الكرابيس غير غسيل (^٥).\nقال ابن التين: قوله: (غير مقصور) أي: خام غير مدقوق، يقال: قصرت الثوب إذا دققته ومنه القصار، وقال الداودي في \"شرحه\" ومنه نقلت غير مقصور أي: لم يلبس بعد، قال: وهو قول مالك إلا أنه يستحب أن لا يصلي على الثياب إلا من حرًّ أو بردٍ أو نجاسة بالموضع؛ لأجل الترفه؛ لأن الصلاة موضع الخشوع.\n_________\n(^١) \"المدونة\" ١/ ١٤٠.\n(^٢) \"الأصل\" ١/ ٨٧.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ١٥٥، \"البيان\" ١/ ٨٧، \"المغني\" ١/ ١١٢.\n(^٤) لم أجده في \"الجامع\" لمعمر بن راشد، ولكن وجدته عند عبد الرزاق في \"المصنف\" ١/ ٣٨٣ (١٤٩٦) عن معمر.\nوقال الحافظ في \"الفتح\" ١/ ٤٧٤، والعيني في \"عمدة القاري\" ٣/ ٣٠٨: قول الزهري وصله عبد الرزاق، عن معمر عنه في المصنف. قلت: فلعل المصنف وهم في عزوه \"لجامع معمر\".\n(^٥) \"المصنف\" ٢/ ٤٨ (٦٣١٢)، ورواه أيضًا ابن سعد في \"الطبقات\" ٣/ ٢٨.","vol":"5","page":296},{"text":"ثم ساق البخاري حديث المغيرة فقال:\nحَدَّثَنَا يَحْيَى، ثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ مُغِيرَةَ بْنِ شُعْبَةَ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَقَالَ: \"يَا مُغِيرَةُ، خُذِ الإِدَاوَةَ\". فَأَخَذْتُهَا، فَانْطَلَقَ رَسُولُ اللهِ - ﷺ - حَتَّى تَوَارى عَنِّي، فَقَضَى حَاجَتَهُ وَعَلَيْهِ جُبَّةٌ شَأْمِيَّةٌ، فَذَهَبَ لِيُخْرِجَ يَدَهُ مِنْ كُمِّهَا فَضَاقَتْ، فَأَخْرَجَ يَدَهُ مِنْ أَسْفَلِهَا، فَصَبَبْتُ عَلَيْهِ فَتَوَضَّأَ وُضُوءَهُ لِلصَّلَاةِ، وَمَسَحَ عَلَى خُفَّيْهِ، ثُمَّ صَلَّى.\nوهذا الحديث تقدم في باب: المسح على الخفين (^١) (^٢)، وقبله في باب: الرجل يوصي صاحبه (^٣)، ويأتي في الجهاد (^٤) واللباس (^٥) مختصرًا، وأخرجه مسلم في الطهارة (^٦).\nومسلم هو: ابن صبيح، قال الدارقطني: وخالف عمرو بن صبيح، فرواه عن الأعمش، عن أبي ظبيان، عن المغيرة، وحديث مسلم بن صبيح أصح (^٧)، ويحيى هذا مذكور أيضًا في الجنائز (^٨)، وتفسير سورة الرحمن (^٩).\n_________\n(^١) ورد بهامش الأصل ما نصه: معنى كلام الشيخ قال في الطهارة وبين فيها وفي الحيضة.\n(^٢) سلف برقم (٢٠٣) كتاب: الوضوء.\n(^٣) سلف برقم (١٨٢) كتاب: الوضوء.\n(^٤) سيأتي برقم (٢٩١٨) باب: الجبة في السفر والحرب.\n(^٥) سيأتي برقم (٥٧٩٨، ٥٧٩٩) باب: من لبس جبة ضيقة الكمين في السفر، وباب: لبس جبة الصوف في الغزو.\n(^٦) مسلم (٢٧٤) باب: المسح على الخفين.\n(^٧) \"العلل\" ٧/ ١١٢ - ١١٣ (١٢٤١).\n(^٨) سيأتي برقم (١٣٦١) باب: الجريد على القبر.\n(^٩) في هامش الأصل وبخط ناسخها: الدخان، كذا رأيته في \"التقييد\" للجياني.","vol":"5","page":297},{"text":"ونسب ابن السكن كما قال الجياني الذي في الجنائز ابن موسى - يعني: ختَّا- وأهمل الموضعين الآخرين (^١)، وذكر الكلاباذي: أن يحيى بن موسى ختا روى عن أبي معاوية وأنَّ يحيى بن جعفر بن عون روى عن أبي معاوية أيضًا ورواه الطبراني في \"معجمه\" من طريق يحيى الحمَّاني عن أبي معاوية (^٢)، ويحيى هذا ليس من شيوخ البخاري (^٣).\nوهذِه السفرة هي غزوة تبوك كما جاء مصرحًا به في \"الصحيح\" وقوله: \"يا مغيرة\" جاء في بعض الروايات: \"يا مغيرة\" على الترخيم، والإداوة -بكسر الهمزة- إناء من جلد، والركوة: قال الجوهري: الإداوة المطهرة وهذِه الجبة قال الداودي: كانت الجبة من صوف وذكر البخاري هذا الحديث لئلا يتوهم أن ثياب المشركين نجسة؛ لأن هذا كان في غزوة تبوك والشام إذ ذاك دار كفر لم تفتح، ففيه: إباحة لُبس ثياب المشركين، وكانت ثيابهم ضيقة الأكمام والظاهر أنه لم يغسلها إذ لو فعل لنقل.\nوفيه: إخراج اليدين أسفل الثوب عند الاحتياج إليه ولباس الثياب الضيقة الأكمام كالقباء ونحوه وإباحة خدمة العالم في السفر والصب على المتوضئ.\n_________\n(^١) انظر: \"تقييد المهمل\" ٣/ ١٠٦٠.\n(^٢) \"الطبراني\" ٢٠/ ٣٩٨.\n(^٣) سيأتي برقم (٤٤٢١) كتاب: المغازي.","vol":"5","page":298},{"text":"<span data-type='title' id=toc-462>٨ - باب كَرَاهِيَةِ التَّعَرِّى فِى الصَّلَاةِ وَغَيْرِهَا</span>\n٣٦٤ - حَدَّثَنَا مَطَرُ بْنُ الفَضْلِ قَالَ: حَدَّثَنَا رَوْحٌ قَالَ: حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَنْقُلُ مَعَهُمُ الحِجارَةَ لِلْكَعْبَةِ وَعَلَيْهِ إِزَارُهُ، فَقَالَ لَهُ العَبَّاسُ عَمُّهُ: يَا ابن أَخِي، لَوْ حَلَلْتَ إِزَارَكَ فَجَعَلْتَ عَلَى مَنْكِبَيْكَ دُونَ الِحجَارَةِ. قَالَ: فَحَلَّهُ فَجَعَلَهُ عَلَى مَنْكِبَيْهِ، فَسَقَطَ مَغْشِيًّا عَلَيْهِ، فَمَا رُئِيَ بَعْدَ ذَلِكَ عُرْيَانَا - ﷺ -. [١٥٨٢، ٣٨٢٩ - مسلم: ٣٤٠ - فتح: ١/ ٤٧٤]\nساق بإسناده حديث عمرو بن دينار: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَنْقُلُ مَعَهُمُ الحِجَارَةَ لِلْكَعْبَةِ وَعَلَيْهِ إِزَارُهُ، فَقَالَ لَهُ العَبَّاسُ عَمُّهُ: يَا ابن أَخِي، لَوْ حَلَلْتَ إِزَارَكَ فَجَعَلْتَ عَلَى مَنْكِبَيْكَ دُونَ الحِجَارَةِ. قَالَ: فَحَلَّهُ فَجَعَلَهُ عَلَى مَنْكِبَيْهِ، فَسَقَطَ مَغْشِيًّا عَلَيْهِ، فَمَا رُئِيَ بَعْدَ ذَلِكَ عُرْيَانًا - ﷺ -.\nهذا الحديث أخرجه هنا والحج (^١) وبنيان الكعبة (^٢) وأخرجه مسلم في الطهارة. (^٣)\nوهو من مراسيل الصحابة، فإن جابرًا لم يحضر هذِه القصة، ومرسله حجة إلا من شذ كما سلف وكان النبي - ﷺ - لما بنت قريش الكعبة لم يبلغ الحُلُم كما قال الزهري. وقال ابن بطال وابن التين كان عمره خمس عشرة سنة (^٤).\nقلت: وفي سيرة ابن إسحاق: أنه - ﵇ - كان يحدث عما كان الله\n_________\n(^١) سيأتي برقم (١٥٨٢) باب: فضل مكة وبنيانها.\n(^٢) سيأتي برقم (٣٨٢٩) كتاب: مناقب الأنصار.\n(^٣) مسلم (٣٤٠) باب: الاعتناء بحفظ العورة.\n(^٤) \"شرح ابن بطال\" ٢/ ٢٦.","vol":"5","page":299},{"text":"يحفظه به في (صغره) (^١) أنه قال: لقد رأيتني في غلمان قريش ننقل حجارة لبعض ما تلعب به الغلمان كلنا قد تعرى وأخذ إزارًا وجعل على رقبته يحمل عليها الحجارة، فإني لأقبل معهم كذلك وأدبر إذ لكمني لاكم ما أراه لكمة رجيفة. ثم قال: شد عليك إزارك، فأخذته فشددته علي، ثم جعلت أحمل الحجارة على رقبتي، وإزاري علي من بين أصحابي (^٢).\nقال السهيلي: وهذِه القصة إنما وردت في الحديث في حين بنيان الكعبة ثم ساق ذلك كما قال سالفًا وحديث ابن إسحاق إن صح محمول على أن هذا الأمر كان مرتين، في حال صغره، وعند بنيان الكعبة (^٣).\nثم ذكر ابن إسحاق أنه لما بلغ من العمر خمسًا وثلاثين أجمعت قريش لبناء الكعبة (^٤)، وساق القصة. وكان قد جبله الله تعالى على جميل الأخلاق، وشريف الطباع والحياء الكامل حتى كان أشد حياءً من العذراء في خدرها، فلذلك غشي عليه وما رؤي بعد ذلك عُريانًا، وقد صانه الله وحماه من صغره عما يدنسه، وجاء في رواية في غير الصحيحين (إن الملك نزل فشد عليه إزاره) وفي رواية: أخبر العباس أنه نودي من السماء أن اشدد عليك إزارك يا محمد. قال: وإنه لأول ما نودي، ذكرها السهيلي (^٥).\n_________\n(^١) كذا في ابن إسحاق وفي الأصل: سفره.\n(^٢) \"سيرة ابن إسحاق\" ١/ ٥٧ - ٥٨.\n(^٣) \"الروض الأنف\" ١/ ٢٠٨ - ٢٠٩.\n(^٤) \"سيرة ابن إسحاق\" ١/ ٨٤.\n(^٥) \"الروض الأنف\" ١/ ٢٠٩.","vol":"5","page":300},{"text":"ولعل جزعه لانكشاف جسده وليمس في الحديث أنه انكشف شيء من عورته، وروي من طريق عكرمة عن ابن عباس عن أبيه: أنه لما سقط مغشيًا عليه، نظر إلى السماء وأخذ إزاره، وقال: \"نهيت أن أمشي عريانًا\"، فقال العباس: أكتمها من الناس مخافة أن يقولوا مجنون (^١).\nوفي رواية: (فما رؤي بعد ذلك عريانًا) إنه لا ينبغي التعري للمرء بحيث تبدو عورته لعين الناظر إليها، والمشي عريانًا بحيث لا يأمن أعين الآدميين، إلا ما رخص فيه من رؤية الحلائل لأزواجهن عراة، وقد دل حديث العباس المذكور أنه لا يجوز التعري في الخلوة، ولا لأعين الناس، وقيل: إنما مخرج القول فيه للحال التي كان عليها، فحيث كانت قريش رجالها ونساؤها تنقل معه الحجارة، فقال: \"نهيت أن أمشي عريانًا\" في مثل هذِه الحالة.\nولو كان ذلك نهيًا عن التعري في كل مكان؛ لكان قد نهاه عنه في غسل الجنابة في الموضع الذي قد أمن من أن يراه فيه أحد إلا الله، إذ كان المغتسل لا يجد بدًّا من التعري ولكنه نهاه عن التعري بحيث يراه أحد، والقعود بحيث يراه من لا يحل له أن يرى عورته في معنى المشي عريانًا.\nولذلك نهى الشارع عن دخول الحمام بغير إزار، وأما حديث القاسم عن أبي أمامة مرفوعًا \"لو أستطيع أن أواري عورتي من شعاري لواريتها\" (^٢)، فإن صح فمحمول على الاستحباب لاستعمال الستر\n_________\n(^١) \"سيرة ابن إسحاق\" ١/ ٥٨.\n(^٢) رواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٢/ ٣٦٣ من طريق جعفر بن الزبير، عن القاسم، عن أبي أمامة، وقال: ولجعفر بن الزبير هذا أحاديث غير ما ذكرت عن القاسم، وعامتها لا يتابع عليه. وأورده صاحب \"الفردوس\" ٣/ ٣٦٣ =","vol":"5","page":301},{"text":"والندب لأمته إلى ذلك، وكذا قول علي: إذا كشف الرجل عورته أعرض عنه الملك، وقول أبي موسى الأشعري: إني لأغتسل في البيت المظلم، فما أقيم صلبي حياء من ربي (^١). محمول على ذلك لا على الحرمة، والله لا يخفي عليه شيء.\nفرع:\nإذا أوجبنا الستر في الخلوة، فهل يجوز أن ينزل في ماء النهر والعين بغير مئزر؟ وجهان في \"الحاوي\" أحدهما: لا للنهي عنه، والثاني: نعم لأن الماء يقوم مقام الثوب في ستر العورة (^٢).\n_________\n= (٥٠٩٨)، وقال الذهبي في \"الميزان\" ١/ ٤٠٦ (١٥٠٢): ومن مناكير جعفر، عن القاسم، عن أبي أمامة: لو استطعت أن أواري عورتي من شعاري لفعلت، وقال ابن حبان في \"المجروحين\" ١/ ٢١٢: روى جعفر عن القاسم، عن أبي أمامة نسخة موضوعة. اهـ. وقال الحافظ في \"تهذيب التهذيب\" ١/ ٣٠٥ معقبًا على قول ابن حبان: قلت منها: لو استطعت أن أواري عورتي من شعاري لفعلت.\n(^١) رواه ابن سعد في \"الطبقات\" ٤/ ١١٣ - ١١٤ من طرق عن أبي موسى، والمروزي في \"تعظيم قدر الصلاة\" ٢/ ٨٢٩ (٨٢٩)، وأبو نعيم في \"الحلية\" ١/ ٢٦٠.\n(^٢) \"الحاوي\" ٢/ ١٧٤.","vol":"5","page":302},{"text":"<span data-type='title' id=toc-463>٩ - باب الصَّلَاةِ فِي القَمِيصِ وَالسَّرَاوِيلِ وَالتُّبَّانِ وَالْقَبَاءِ</span>\n٣٦٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْن زيدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَامَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَسَألَهُ عَنِ الصَّلَاةِ فِي الثَّوْبِ الوَاحِدِ، فَقَالَ: \"أَوَكُلُّكُمْ يَجِدُ ثَوْبَيْنِ؟! \". ثُمَّ سَأَلَ رَجُلٌ عُمَرَ، فَقَالَ: إِذَا وَسَّعَ اللهُ فَأَوْسِعُوا، جَمَعَ رَجُلٌ عَلَيْهِ ثِيَابَة، صَلَّى رَجُلٌ فِي إِزَارِ وَرِدَاءٍ، فِي إِزَارٍ وَقَمِيصٍ، فِي إِزَارٍ وَقَبَاءٍ، فِي سَرَاوِيلَ وَرِدَاءٍ، فِي سَرَاوِيلَ وَقَمِيصٍ، فِي سَرَاوِيلَ وَقَبَاءٍ، فِي تُبَّانٍ وَقَبَاءٍ، فِي تُبَّانٍ وَقَمِيصٍ. قَالَ: وَأَحْسِبُهُ قَالَ: فِي تُبَّانٍ وَرِدَاءٍ. [انظر: ٣٥٨ - مسلم: ٥١٥ - فتح: ١/ ٤٧٥]\n\n٣٦٦ - حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ قَالَ: حَدَّثَنَا ابن أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابن عُمَرَ قَالَ: سَأَلَ رَجُلٌ رَسُولَ اللهِ - ﷺ - فَقَالَ: مَا يَلْبَسُ الُمحْرِمُ؟ فَقَالَ: \"لَا يَلْبَسُ القَمِيصَ وَلَا السَّرَاوِيلَ وَلَا البُرْنُسَ، وَلَا ثَوْبًا مَسَّهُ الزَّعْفَرَانُ وَلَا وَرْسٌ، فَمَنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ وَليَقْطَعْهُمَا حَتَّى يَكُونَا أَسْفَلَ مِنَ الكَعْبَيْنِ\". وَعَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. مِثْلَة. [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح: ١/ ٤٧٦]\nذكر فيه حديث أَبِي هُرَيْرَةَ: قَامَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَسَأَلَهُ عَنِ الصَّلَاةِ فِي الثَّوْبِ الوَاحِدِ، فَقَالَ: \"أَوَكُلُّكُمْ يَجِدُ ثَوْبَيْنِ؟! \". ثُمَّ سَأَلَ رَجُلٌ عُمَرَ، فَقَالَ: إِذَا وَسَّعَ اللهُ فَأَوْسِعُوا، جَمَعَ رَجُلٌ عَلَيْهِ ثيَابَهُ، صَلَّى رَجُلٌ فِي إِزَارٍ وَرِدَاءٍ، فِي إِزَارٍ وَقَمِيصٍ، فِي إِزَارٍ وَقَبَاءٍ، فِي سَرَاوِيلَ وَرِدَاءٍ، فِي سَرَاوِيلَ وَقَمِيصٍ، فِي سَرَاوِيلَ وَقَبَاءٍ، فِي تُبَّانٍ وَقَبَاءٍ، فِي تُبَّانٍ وَقَمِيصٍ. قَالَ: وَأَحْسِبُهُ قَالَ: فِي تُبَّانٍ وَرِدَاءٍ.\nهذا الحديث أخرجه مسلم أيضًا في الطهارة (^١).\n_________\n(^١) مسلم (٥١٥) كتاب: الصلاة، باب: الصلاة في ثوب واحد وصفة لبسه.","vol":"5","page":303},{"text":"والسراويل: فارسي معرب يذكر ويؤنث (^١)، وبالنون بدل اللام وبالشين المعجمة بدل المهملة.\nوالتُّبان: -بالضم- قصير شبه السراويل، مذكر.\nوالقباء: ممدود لانضمام لابسه بأطرافه، فارسي معرب وقيل: عربي، قال كعب فيما نقله الفارسي (^٢) في \"مجمع الغرائب\": أول من لبسه سليمان بن داود - ﵇ -، فكان إذا دخل رأسه في الثياب لنصت (^٣) الشياطين يعني: قلصت أنوفها.\nوفيه: الاكتفاء بالثوب الواحد إذ هو الواجب الكافي للعورة.\nوقول عمر - ﵁ - دال على ذلك، فإن جمع الثياب في الصلاة استحباب بقول عمر في تبان ورداء دلالة على أن الرداء ليشتمل به؛ لأنه لا يكون الرداء مع التبان أو السراويل إلا ليشتمل به.\nوقوله: (جمع عليه، صلى) يريد: ليجمع وليصل؛ إذ هو أطلق الماضي فيه وأراد المستقبل لقوله تعالى: ﴿وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ﴾ [الصف: ٦] أي يقول، كذا قال ابن بطال (^٤).\nواعترض عليه بأنه في معنى الشرط، فالماضي فيه والمستقبل سواء،\n_________\n(^١) انظر: \"لسان العرب\" ٤/ ١٩٩٩ مادة: (سرل).\n(^٢) هو عبد الغافر بن إسماعيل بن أبي الحسين عبد الغافر بن محمد الحافظ اللغوي الإمام أبو الحسن الفارسي ثم النيسابوري مصنف \"تاريخ نيسابور\" وكتاب \"مجمع الغرائب\"، \"المفهم لشرح مسلم\" كان من أعيان المحدثين بصير باللغات فصيحًا بليغًا عذب العبارة، ولد سنة إحدى وخمسين وأربعمائة ومات سنة تسع وعشرين وخمسمائة. وانظر: \"تذكرة الحفاظ\" ٤/ ١٢٧٥، \"سير أعلام النبلاء\" ٢٠/ ١٦، \"طبقات الشافعية\" ٧/ ١٧١ - ١٧٢.\n(^٣) في هامش الأصل: من خط الشيخ: ذكره أبو موسى بالسين.\n(^٤) \"شرح ابن بطال\" ٢/ ٣٠.","vol":"5","page":304},{"text":"كأنه قال: إن جمع رجل عليه ثيابه فحسن ثم فصل الجمع بصوره على معنى البدلية، وذكر صورًا تسعة: إزار ورداء إلى آخرها، ثلاثة سابغة الرداء ثم القميص، ثم القباء، وثلاثة ناقصة الإزار، ثم السراويل، ثم التبان، فأفضلها الإزار ثم السراويل، ومنهم من عكس، واختلف أصحاب مالك في من صلى في سراويل وهو قادر على الثياب، ففي \"المدونة\": لا يعيد في الوقت ولا في غيره (^١) وعن ابن القاسم مثله، وعن أشهب عليه الإعادة في الوقت وعنه أيضًا صلاته تامة إن كان صفيقًا (^٢).\nوذكر فيه أيضًا حديث سَالِمٍ، عَنِ ابن عُمَرَ: \"لَا يَلْبَسُ- يعني: المحرم- القَمِيصَ وَلَا السَّرَاوِيلَ .. \" إلى آخره.\nوَعَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. مِثْلَهُ.\nوقد سلف آخر كتاب العلم (^٣) وتكلمنا عليه هناك، ووجه إيراده هنا فيما ظهر لي أن الشارع نهى المحرم عن لبس المذكورات فغيره مأذون له في ذلك ومن جملته حالة الصلاة.\n_________\n(^١) \"المدونة\" ١/ ٩٥.\n(^٢) \"النوادر والزيادات\" ١/ ٢٠١.\n(^٣) سلف برقم (١٣٤) باب: من أجاب السائل بأكثر مما سأله.","vol":"5","page":305},{"text":"<span data-type='title' id=toc-464>١٠ - باب مَا يَسْتُرُ مِنَ الْعَوْرَةِ</span>\n٣٦٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا لَيْثٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ ابْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ أَبِي سَعِيدِ الخُدْرِيِّ أَنَّهُ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ اشْتِمَالِ الصَّمَّاءِ، وَأَنْ يَحْتَبِيَ الرَّجُلُ فِي ثَوْبٍ وَاحِدٍ، لَيْسَ عَلَى فَرْجِهِ مِنْهُ شَيْءٌ. [١٩٩١، ٢١٤٤، ٢١٤٧، ٥٨٢٠، ٥٨٢٢، ٦٢٨٤ - مسلم: ١٥١٢ - فتح: ١/ ٤٧٦]\n\n٣٦٨ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي الزنَادِ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعَتَيْنِ: عَنِ اللِّمَاسِ وَالنِّبَاذِ، وَأَنْ يَشْتَمِلَ الصَّمَّاءَ، وَأَنْ يَحْتَبِيَ الرَّجُلُ فِي ثَوْبٍ وَاحِدٍ. [٥٨٤، ٥٨٨، ١٩٩٣، ٢١٤٥، ٢١٤٦، ٥٨١٩، ٥٨٢١ - مسلم: ١٥١١ - فتح: ١/ ٤٧٧]\n\n٣٦٩ - حَدَّثَنَا إِسْحَاقُ قَالَ: حَدَّثَنَا يَعْقُوبُ بْن إِبْرَاهِيمَ قَالَ: حَدَّثَنَا ابن أَخِي ابن شِهَابٍ، عَنْ عَمِّهِ قَالَ: أَخْبَرَنِي حُمَيدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: بَعَثَنِي أَبُو بَكْرٍ فِي تِلْكَ الَحجَّةِ فِي مُؤَذِّنِينَ يَوْمَ النَّحْرِ نُؤَذِّنُ بِمِنًى، أَلَا لَا يَحُجُّ بَعْدَ العَامِ مُشْرِكٌ، وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ. قَالَ حُمَيْدُ بْن عَبْدِ الرَّحْمَنِ: ثُمَّ أَرْدَفَ رَسُولُ اللهِ - ﷺ - عَلِيًّا، فَأَمَرَهُ أَنْ يُؤَذِّنَ بِـ ﴿بَرَاءَةٌ﴾. قَالَ أَبُو هُرَيْرَةَ: فَأَذَّنَ مَعَنَا عَلِيٌّ فِي أَهْلِ مِنًى يَوْمَ النَّحْرِ: لَا يَحُجُّ بَعْدَ العَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ. [١٦٢٢، ٣١٧٧، ٤٣٦٣، ٤٦٥٥، ٤٦٥٦، ٤٦٥٧ - مسلم: ١٣٤٧ - فتح: ١/ ٤٧٧]\nذكر فيه ثلانة أحاديث:\nأحدها:\nحديث أبي سعيد الخدري: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ اشْتِمَالِ الصَّمَّاءِ، وَأَنْ يَحْتَبِيَ الرَّجُلُ فِي ثَوْبٍ وَاحِدٍ، لَيْسَ عَلَى فَرْجِهِ مِنْهُ شَيْءٌ.\nوهذا الحديث ذكره في البيوع (^١) أيضًا، واللباس (^٢)، وسيأتي فيها\n_________\n(^١) سيأتي برقم (٢١٤٤) باب: بيع الملامسة.\n(^٢) سيأتي برقم (٥٨٢٠) باب: اشتمال الصماء.","vol":"5","page":306},{"text":"من غير هذا الوجه (^١).\nوقد اشتمل على حكمين:\n[الحكم] (^٢) الأول: اشتمال الصَّماء وهو كما قال في \"الصحاح\" أن يجلل جسده كله بالأزار أو الكساء (^٣) ويرده من قبل يمينه على يساره على يده اليسرى وعاتقه الأيسر، ثم يرده.\nثانيًا: من خلفه على يده اليمنى وعاتقه الأيمن فيغطيهما جميعًا، وذكر ابن الأثير: أنها التجلل بالثوب وإرساله من غير أن يرفع جانبه (^٤)، وإنما قيل لها الصماء؛ لأنه يسد على يده ورجليه المنافذ كلها، إذ الصخرة الصماء التي ليس فيها خرق ولا صدع.\nوالفقهاء يقولون: هو أن يتغطى بثوب واحد ليس عليه غيره من أحد جانبيه، ثم يرفعه من أحد جانبيه فيضعه على منكبه فتنكشف عورته.\nقال القزاز: وقيل إنما روي ذلك؛ لأن الرجل يجب أن يحترس في\nصلاته من أن يصيبه شيء، فإذا فعل ذلك لم يقدر على الدفع، والبخاري -في كتاب اللباس- فسرها بأن يجعل ثوبه على أحد عاتقيه، فيبدو أحد شقيه ليس عليه ثوب (^٥) وهو نحو ما حكاه أبو عبيد من عن نفسه والفقهاء، ونقل أبو عبيد عن العرب أنهم فسروها مما ذكره ابن الأثير (^٦) أولًا، وفسرها صاحب \"المهذب\" بأن يلتحف بثوب لم يخرج\n_________\n(^١) في هامش الأصل وبخط ناسخها، من خط الشيخ، أخرجه النسائي في الزينة، قال عساكر: وروي عن عطاء بن يزيد، عن أبي سعيد.\n(^٢) زيادة يقتضيها السياق.\n(^٣) \"الصحاح\" ٥/ ١٧٤١ مادة: (شمل).\n(^٤) \"النهاية في غريب الحديث\" ٢/ ٥٠١ مادة: (شمل).\n(^٥) سيأتي برقم (٥٨٢٠) باب: اشتمال الصماء.\n(^٦) \"غريب الحديث\" ١/ ٢٧١.","vol":"5","page":307},{"text":"يده من قبل صدره (^١) وهو غريب (^٢).\nواختلف قول مالك في اشتمال الصماء، إذا كان تحتها ثوب، فمرة أجازها ومرة كرهها (^٣).\nفرع: في أبي داود من حديث ابن عمر: النهي عن اشتمال اليهود (^٤) وإسناده صحيح، وهو كما قال الخطابي: أن يجلل بدنه بالثوب ويسبله من غير أن يرفع طرفه (^٥).\nقال البغوي: وإلى هذا ذهب الفقهاء، قال: وفسر الأصمعي الصماء بهذا، وقد روي أنه نهى عن الصماء اشتمال اليهود (^٦)، فجعلها شيئًا واحدًا (^٧).\nالحكم الثاني: الاحتباء: وهو أن يقعد على إليتيه وينصب ساقيه ويحتزم بالثوب على حقويه وركبتيه، وفرجه بادْ، كانت العرب تفعله؛ لأنه أرفق لها في جلوسها. وقال البخاري في اللباس: هو أن يحتبي بثوب وهو جالس ليس على فرجه منه شيء (^٨).\nقال الخطابي: هو أن يجمع ظهره ورجليه بثوب، يقال: العمائم\n_________\n(^١) \"المهذب\" ١/ ٢٢٢.\n(^٢) قال النووي في \"المجموع\" ٣/ ١٨١: وأما ما ذكره المصنف من تفسيرها فغريب.\nقال صاحب \"المطالع\": اشتمال الصماء إدارة الثوب على جسده لا يخرج منه يده، نهى عن ذلك لأنه إذا أتاه يتوقاه لم يمكن إخراج يده بسرعة ولأنه إذا أخرج يده انكشفت عورته. وهذا تفسير الأصمعي وسائر أهل اللغة والذي ساقه الخطابي تفسير الفقهاء.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٢٠٣، \"البيان والتحصيل\"١/ ٢٧٧.\n(^٤) أبو داود (٦٣٥).\n(^٥) \"معالم السنن\" ١/ ١٥٤.\n(^٦) عند البغوي: نهى عن الصماء، الصماء: اشتمال اليهود.\n(^٧) \"شرح السنة\" ٢/ ٤٢٤ - ٤٢٥.\n(^٨) سيأتي برقم (٥٨٢٠).","vol":"5","page":308},{"text":"تيجان العرب، والحباء حيطانها وحِبْوة بالكسر أعلى من الضم (^١)، وقد يكون الاحتباء باليدين عرض الثوب، والاحتباء على ثوب جائز؛ لأنه - ﵇ - إنما نهى عنه خشية أن ينكشف فرجه عند التحرك أو زوال الثوب وكره الصلاة محتبيًا ابن سيرين، وأجازها الحسن والنخعي وعروة وسعيد بن المسيب وعبيد بن عمير وكان سعيد بن جبير يصلي محتبيًا، فإذا أراد أن يركع حل حبوته، ثم قام وركع. وصلى التطوع محتبيًا عطاء وعمر بن عبد العزيز (^٢).\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعَتَيْنِ: عَنِ اللِّمَاسِ وَالنِّبَاذِ، وَأَنْ يَشْتَمِلَ الصَّمَّاءَ، وَأَنْ يَحْتَبِيَ الرَّجُلُ فِي ثَوْب وَاحِدٍ.\nهذا الحديث سيأتي في النهي عن الصلاة بعد الفجر (^٣) وغيره أيضًا، وأخرجه مسلم أيضًا في البيوع (^٤) وسفيان المذكور في إسناده هو الثوري، وفيه أربعة أحكام، سلف منها اشتمال الصماء والاحتباء.\nواللَّماس: هو بيع الملامسة؛ بأن يلمس ثوبًا مطويًا ثم يشتريه على أن لا خيارله إذا رآه، هذا تأويل الشافعي (^٥) أو يجعل نفس اللمس بيعًا، فيقول: إذا لمسته فهو مبيع لك أو أنه يبيعه شيئًا على أنه متى لمسه انقطع الخيار ولزم البيع وكله باطل؛ لأنه غرر أو تعليق أو عدوله عن الصيغة الشرعية.\n_________\n(^١) \"غريب الحديث\" للخطابي ٣/ ٣٧ - ٣٨.\n(^٢) انظر هذه الآثار في: \"مصنف عبد الرزاق\" ٢/ ٤٦٦ - ٤٧٠ (٤١٠١، ٤١٠٢، ٤١١١، ٤١١٣، ٤١١٥) \"مصنف ابن أبي شيبة\" ١/ ٤٠٤ (٤٦٤٠، ٤٦٤٢، ٤٦٤٥، ٤٦٤٧، ٤٦٤٨، ٤٦٤٩)، \"التمهيد\" ١/ ١٣٨.\n(^٣) سيأتي برقم (٥٨٤) كتاب: مواقيت الصلاة.\n(^٤) مسلم (١٥١١) باب: إبطال بيع الملامسة والمنابذة.\n(^٥) انظر: \"مختصر المزني\" ١٢٨، \"البيان\" ٥/ ١١٥.","vol":"5","page":309},{"text":"والنيباذ: هو بيع المنابذة ويفسر الشافعي أن يجعلا نفس النبذ بيعًا أو يقول بعتك على أني إذا نبذت إليك وجب البيع (^١)، والمراد: نبذ الحصاة وكله باطل، وسيأتي إن شاء الله تعالى في بابه.\nالحديث الثالث:\nحديث أبي هُرَيْرَةَ قَالَ: بَعَثَنِي أَبُو بَكْرٍ فِي تِلْكَ الحَجَّةِ فِي مُؤَذِّيينَ يَوْمَ النَّحْرِ نُؤَذِّنُ بِمِنًى، أَلَا لَا يَحُجُّ بَعْدَ العَامِ مُشْرِكٌ، وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ .. الحديث بطوله.\nوسيأتي في الحج (^٢) بزيادة، وفي المغازي، في حج أبي بكر بالناس (^٣)، وفي التفسير في سورة براءة بأسانيد (^٤)، والجزية (^٥)، وأخرجه مسلم (^٦) أيضًا.\nثم الكلام عليه من وجوه:\nأحدها:\nإسحاق شيخ البخاري في هذا الحديث هو: الكوسج إسحاق بن منصور، كما صرح به أبو نعيم في \"مستخرجه\" بعد أن رواه من طريق عقيل، عن الزهري، وأبو مسعود وخلف في أطرافهما.\nوقال الجياني: إن بعضهم قال: إنه هذا، وإن بعضهم قال: إنه إسحاق بن إبراهيم الحنظلي، وقال أبو نصر: إنهما يرويان جميعًا عن\n_________\n(^١) انظر: \"مختصر المزني \" ١٢٨، \"البيان\" ٥/ ١١٥.\n(^٢) سيأتي برقم (١٦٢٢) باب: لا يطوف بالبيت عريان ولا يحج مشرك.\n(^٣) سيأتي برقم (٤٣٦٣).\n(^٤) سيأتي بأرقام (٤٦٥٥: ٤٦٥٧).\n(^٥) سيأتي برقم (٣١٧٧) باب: كيف ينبذ إلى أهل العهد.\n(^٦) مسلم (١٣٤٧) كتاب: الحج، باب: لا يحج البيت مشرك، ولا يطوف بالبيت عريان.","vol":"5","page":310},{"text":"يعقوب بن إبراهيم الزهري (^١)، وذكر المزي أن الذي هنا ابن إبراهيم، وإن الذي في براءة ابن منصور.\nثانيها:\nهذا الحديث ذكره أبو مسعود وابن عساكر والحميدي في مسند أبي بكر، وذكره خلف (^٢) وابن أبي أحد عشر (^٣) في \"جمعه\" في مسند أبي هريرة، وأشار إليه في مسند أبي بكر.\nوقول حميد: (ثم أردف رسول الله - ﷺ - عليًّا) إلى آخره، يحتمل أن يكون تلقاه من أبي هريرة، ويكون الزهري رواه عنه موصولا عند\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٦٣ - ٩٦٤.\n(^٢) هو خلف بن محمد بن علي بن حمدون، الواسطي أبو علي الإمام الحافظ الناقد، سمع أبا بكر القطيعي وطبقته ببغداد، وعبد الله بن محمد السقا بواسط، وأبا بكر الإسماعيلي وأمثالهم بالشام ومصر وخراسان والعجم والعراق، صنف كتاب \"أطراف الصحيحين\"، وكتابه- قالوا: أقل أوهامًا من \"أطراف\" أبي مسعود، وقال أبو نعيم: صحبنا بنيسابور وأصبهان. وقال الخطيب مات خلف الواسطي بعد أربعمائة، وقال الذهبي: لم أظفر لخلف بتاريخ وفاة، وقد بقى إلى بُعيد الأربعمائة بيسير. وانظر ترجمته في: \"تاريخ بغداد\" ٨/ ٣٣٤ - ٤٣٥، \"أخبار أصبهان\" ١/ ٣١٠، \"تذكرة الحفاظ\" ٣/ ١٠٦٧ - ١٠٦٨، \"سير أعلام النبلاء\" ١٧/ ٢٦٠.\n(^٣) هو محمد بن حسين بن أحمد بن محمد، أبو عبد الله الأنصاري الأندلسي المربي، روى عن: أبي علي النسائي، وأبي محمد بن أبي قحافة، ويزيد بن أبي المعتصم، وعبد الباقي بن محمد. وصحب الشيخ أبا عمر بن التمتاش الزاهد. وكان متحققًا بالحديث ونقله، منسوبًا إلى \"معرفة الرجال\". قال الذهبي: له كتاب مليحٌ في الجمع بين الصحيحين أخذه عنه الناس. وقال ابن بشكوال: وكان دينًا فاضلًا عفيفًا متواضعًا متبعًا للآثار والسنن، ظاهري المذهب. كتب إلينا بإجازة ما رواه. وتوفي ﵀ في محرم سنة اثنتين وثلاثين وخمسمائة بالمرية. انظر ترجمته في: \"الصلة\" ٢/ ٥٨١ - ٥٨٢، \"تاريخ الإسلام\" ٣٦/ ٢٩٢.","vol":"5","page":311},{"text":"البخاري، وكان هذا هو مستند أبي نعيم حين قال في آخره عند استخراجه له: رواه -يعني: البخاري- عن إسحاق بن منصور.\nثالثها:\nهذِه الحجة هي في السنة التاسعة كما ذكره (في) (^١) المغازي حج أبو بكر بالناس (^٢).\nرابعها:\nقوله: (لا يحج بعد العام مشرك) هو موافق لقوله تعالى: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا﴾ [التوبة: ٢٨] والمراد بالمسجد الحرام هنا: الحرم بمكة، فلا يُمَكَّن مشرك من دخول الحرم بحال حتى لو جاء في رسالة أو أمر مهم لا يمكن من الدخول بل يخرج إليه من يقضي الأمر المتعلق به، ولو دخل خفية ومرض ومات نبش وأخرج من الحرم.\nخامسها:\nقوله: (ولا يطوف بالبيتِ عريان) هو إبطال لما كانت الجاهلية عليه من الطواف عُراة، واستدل به أصحابنا على اشتراط ستر العورة في الطواف، قال ابن عبد البر: أمر رسول الله - ﷺ - أبا بكر بالخروج إلى الحج وإمامته للناس فخرج أبو بكر، ونزل صدر براءة بعده، فقيل: يا رسول الله، لو بعثت بها إلى أبي بكر يقرؤها على الناس في الموسم، فقال: \"إنه لا يؤديها عني إلا رجل من أهل بيتي\"، ثم دعا عليًّا، فقال: \"اخرج بهذِه القصة من صدر براءة، وأذن بها في الناس\n_________\n(^١) مطموسة في الأصل ولعلها كما ذكرنا.\n(^٢) سيأتي برقم (٤٣٦٣).","vol":"5","page":312},{"text":"يوم النحر إذا اجتمعوا بمنى\"، فخرج على ناقة رسول الله - ﷺ - العضباء حتى أدرك أبا بكر بالطريق وقيل: بذي الحليفة، وقيل: بالعرج، فوصل في السَّحَر، فسمع أبو بكر رغاء ناقة رسول الله - ﷺ -، فإذا علي، فقال أبو بكر: أستعملكَ رسول الله - ﷺ - على الحج؟ قال: لا، ولكن بعثني أن أقرأ براءة على الناس، فقال له أبو بكر: أمير أو مأمور؟ فقال: بل مأمور (^١).\nوفي \"فضائل علي\" لأحمد بن حنبل: لما بلغ أبو بكر ذا الحليفة، وفي لفظ: بالجحفة، بعث النبي - ﷺ - إلى أبي بكر فرده، وقال: \"لا يذهب بها إلارجل من أهل بيتي\" (^٢)\nوفي لفظ: فرجع أبو بكر فقال: يا رسول الله، نزل في شيء؟ قال: \"لا، ولكن جبريل جاءني فقال: لن يؤدي عنك إلا أنت أو رجل منك\" (^٣).\nقيل: الحكمة في إعطاء براءة لعلي: أن براءة تضمنت نقض العهد، وكانت سيرة العرب أن لا يحل العقد إلا الذي عقده، أو رجل من أهل بيته، فأراد - ﷺ - أن يقطع ألسنة العرب بالحجة، ويرسل ابن عمه الهاشمي؛ حتى لا يبقى لهم متكلم. قيل: إن في سورة براءة ذكر فضل الصديق -يعني: قوله تعالى: ﴿ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ﴾ [التوبة: ٤٠]- وأراد - ﷺ - أن غيره يقرؤها.\n_________\n(^١) \"الدرر في اختصار المغازي والسير\" ١/ ٢٦٦، وروى هذِه القصة الطبري في \"التفسير\" ٦/ ٣٠٧ ورويت مختصرة أيضًا.\n(^٢) \"فضائل الصحابة\" ٢/ ٦٩٤ (٦٤٩).\n(^٣) \"فضائل الصحابة\" ٢/ ٨٧٥ - ٨٧٦ (١٢٠٣).","vol":"5","page":313},{"text":"<span data-type='title' id=toc-465>١١ - باب الصَّلَاةِ بِغَيْرِ رِدَاءٍ</span>\n٣٧٠ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي ابن أَبِي الَموَالِي، عَنْ مُحَمَّدِ بْنِ الُمنْكدِرِ قَالَ: دَخَلْتُ عَلَى جَابِرِ بْنِ عَبْدِ اللهِ وَهُوَ يُصَلِّي فِي ثَوْبٍ مُلْتَحِفًا بِهِ وَرِدَاؤُهُ مَوْضُوعٌ، فَلَمَّا انْصَرَفَ قُلْنَا: يَا أَبَا عَبْدِ اللهِ، تُصَلِّي وَرِدَاؤُكَ مَوْضُوعٌ؟! قَالَ: نَعَمْ، أَحْبَبْتُ أَنْ يَرَانِي الجُهَّالُ مِثْلُكُمْ، رَأَيْتُ النُّبِيَّ - ﷺ - يُصَلِّي هَكَذَا. [انظر: ٣٥٢ - مسلم: ٣٠٠٨ - فتح: ١/ ٤٧٨]\nذكر فيه حديث جابر السالف في باب عقد الإزار على القفا في\nالصلاة من طريقيه (^١)، ولا كراهة في الصلاة بقميص من غير رداء عند أحد من العلماء (^٢)، إلا أن مالكا ذكر عنه ابن عبد الحكم: أن الإمام لا يصلي إلا برداء إلا من ضرورة (^٣)، وهذا على الاستحسان في كمال حال الإمام، ولو كان من جهة الوجوب لاشترك المأموم معه فيه.\n_________\n(^١) سلف برقم (٣٥٢، ٣٥٣).\n(^٢) انظر: \"شرح معاني الآثار\" ١/ ٣٨٠، \"المنتقى\" ١/ ٢٤٨، \"البيان\" ٢/ ١٢٢، \"المغني\" ٢/ ٢٩٢.\n(^٣) \"المدونة\" ١/ ٨٥.","vol":"5","page":314},{"text":"<span data-type='title' id=toc-466>١٢ - باب مَا يُذكَرُ فِي الفَخِذِ</span>\nوُيرْوى عَنِ ابن عَبَّاسٍ وَجَرْهَدٍ وَمُحَمَّدِ بْنِ جَحْشٍ، عَنِ النَّبِيِّ - ﷺ -: \"الْفَخِذُ عَوْرَةٌ\". [٢٨٣٢] وَقَالَ أَنَسٌ: حَسَرَ النَّبِيُّ - ﷺ - عَنْ فَخِذِهِ. وَحَدِيثُ أَنَسٍ أَسْنَدُ، وَحَدِيثُ جَرْهَدٍ أَحْوَطُ حَتّى يُخْرَجَ مِنِ اخْتِلَافِهِمْ. وَقَالَ أَبُو مُوسَى: غَطَّى النَبِيُّ - ﷺ - رُكْبَتَيْهِ حِينَ دَخَلَ عُثْمَانُ. وَقَالَ زيدُ بْنُ ثَابِتٍ: أَنْزَلَ اللهُ عَلَى رَسُولِهِ - ﷺ - وَفَخِذُهُ عَلَى فَخِذِي، فَثَقُلَتْ عَلَيَّ حَتَّى خِفْتُ أَنْ تَرُضَّ فَخِذِي. [فتح: ١/ ٤٧٨]\n\n٣٧١ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ عُلَيَّهَ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ أَنَّ رَسُولَ اللهِ - ﷺ - غَزَا خَيْبَرَ، فَصَلَّيْنَا عِنْدَهَا صَلَاةَ الغَدَاةِ بِغَلَسٍ، فَرَكِبَ نَبِيُّ اللهِ - ﷺ - وَرَكِبَ أَبُو طَلْحَةَ، وَأَنَا رَدِيفُ أَبِي طَلْحَةَ، فَأَجْرى نَبِيُّ اللهِ - ﷺ - فِي زُقَاقِ خَيْبَرَ، وَإنَّ رُكْبَتِي لَتَمَسُّ فَخِذَ نَبِيِّ اللهِ - ﷺ -، ثُمَّ حَسَرَ الإِزَارَ عَنْ فَخِذِهِ حَتَّى إِنِّي أَنْظُرُ إِلَى بَيَاضِ فَخِذِ نَبِيِّ اللهِ - ﷺ -، فَلَمَّا دَخَلَ القَرْيَةَ قَالَ: \"اللهُ أَكبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ المُنْذَرِينَ\". قَالَهَا ثَلَاثًا. قَالَ: وَخَرَجَ القَوْمُ إِلَى أَعْمَالِهِمْ فَقَالُوا: مُحَمُّدٌ- قَالَ عَبْدُ العَزِيزِ، وَقَالَ بَعْضُ أَصْحَابِنَا- وَالخمِيسُ. يَعْنِي: الَجيْشَ، قَالَ: فَأَصَبْنَاهَا عَنْوَةً، فَجُمِعَ السَّبْيُ، فَجَاءَ دِحْيَةُ فَقَالَ: يَا نَبِيَّ اللهِ، أَعْطِنِي جَارِيَةً مِنَ السَّبْيِ. قَالَ: \"اذْهَبْ فَخُذْ جَارِيَةً\". فَأَخَذَ صَفِيَّةَ بِنْتَ حُيَيٍّ، فَجَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا نَبِيَّ اللهِ، أَعْطَيْتَ دِحْيَةَ صَفِيَّهَ بِنْتَ حُيَيٍّ سَيِّدَةَ قُرَيْظَةَ وَالنَّضِيرِ! لَا تَصْلُحُ إِلَّا لَكَ. قَالَ: \"ادْعُوهُ بِهَا\". فَجَاءَ بِهَا، فَلَمَّا نَظَرَ إِلَيْهَا النَّبِيُّ - ﷺ - قَالَ: \"خُذْ جَارِيَةً مِنَ السَّبْي غَيْرَهَا\". قَالَ: فَأَعْتَقَهَا النَّبِيُّ - ﷺ - وَتَزَوَّجَهَا. فَقَالَ لَة ثَابِتٌ: يَا أَبَا حَمْزَةَ، مَا أَصْدَقَهَا؟ قَالَ: نَفْسَهَا، أَعْتَقَهَا وَتَزَوَّجَهَا، حَتَّى إِذَا كَانَ بِالطَّرِيقِ جَهَّزَتْهَا لَهُ أُمُّ سُلَيْمٍ فَأَهْدَتْهَا لَهُ مِنَ اللُّيْلِ، فَأَصْبَحَ النَّبِيُّ - ﷺ - عَرُوسًا، فَقَالَ: \"مَنْ كَانَ عِنْدَهُ شَيْءٌ فَلْيَجِئْ بِهِ\". وَبَسَطَ نِطَعًا، فَجَعَلَ الرَّجُلُ يَجِيءُ بِالتَّمْرِ، وَجَعَلَ","vol":"5","page":315},{"text":"الرَّجُلُ يَجِيءُ بِالسَّمْنِ- قَالَ: وَأَحْسِبُهُ قَدْ ذَكَرَ السَّوِيق- قَالَ: فَحَاسُوا حَيْسًا، فَكَانَتْ وَليمَةَ رَسُولِ اللهِ - ﷺ -. [٢٩٤٤، ٢٩٤٥، ٢٩٩١، ٣٣٦٧، ٣٦٤٧، ٤٠٨٣، ٤٠٨٤، ٤١٩٧، ٤١٩٨، ٤١٩٩، ٤٢٠٠، ٤٢٠١، ٤٢١١، ٤٢١٢، ٤٢١٣، ٥٠٨٥، ٥٠٨٦، ٥١٥٩، ٥١٦٩، ٥٣٨٧، ٥٤٢٥، ٥٥٢٨، ٦٣٦٣، ٧٣٣٣، ٣٠٨٥، ٣٠٨٦، ٥٩٦٨، ٦١٨٥ - مسلم: ١٣٦٥ - فتح: ١/ ٤٧٩]\nساق البخاري ﵀ فيه أحاديث معلقة ومسندة فقال:\nوُيرْوى عَنِ ابن عَبَّاسٍ وَجَرْهَدٍ وَمُحَمَّدِ بْنِ جَحْشٍ، عَنِ النَّبِيِّ - ﷺ -: \"الْفَخِذُ عَوْرَةٌ\". وَقَالَ أَنَسٌ: حَسَرَ النَّبِيُّ - ﷺ - عَنْ فَخِذِهِ. وَحَدِيثُ أَنَسٍ أَسْنَدُ، وَحَدِيثُ جَرْهَدٍ أَحْوَطُ حَتَّى يُخْرَجَ مِنِ اخْتِلَافِهِمْ. وَقَالَ أَبُو مُوسَى: غَطَّى النَّبِيُّ - ﷺ - رُكْبَتَيْهِ حِينَ دَخَلَ عُثْمَانُ. وَقَالَ زيدُ بْنُ ثَابِتٍ: أَنْزَلَ اللهُ عَلَى رَسُولِهِ - ﷺ - وَفَخِذُهُ عَلَى فَخِذِي، فَثَقُلَتْ عَلَيَّ حَتَّى خِفْتُ أَنْ تَرُضَّ فَخِذِي.\nثم أسند حديث أنس السالف (^١).\nالكلام على هذِه الأحاديث من وجوه:\nأحدها:\nالتعليق الذي علقه البخاري عن ابن عباس وجَرْهَد (ع) ومحمد بن جحش قال البيهقي في \"خلافياته\" و\"سننه\" فيها: هذِه أسانيد صحيحة يحتج بها (^٢)، وخالفه ابن حزم في ذلك وقال: إنها ساقطة واهية (^٣)، وليس كما ذكر كما أوضحته في تخريجي لأحاديث الرافعي (^٤).\nأما حديث ابن عباس: فأخرجه الترمذي (^٥). وقال: حسن غريب.\n_________\n(^١) يقصد السالف في نفس الباب معلقًا.\n(^٢) \"السن الكبرى\" ٢/ ٢٢٨، \"مختصر الخلافيات\" لابن فرح اللخمي ٢/ ١٥٤ - ١٥٥.\n(^٣) \"المحلى\" ٣/ ٢١٣.\n(^٤) \"البدر المنير\" ٤/ ١٤٦.\n(^٥) \"الترمذي\" (٢٧٩٨).","vol":"5","page":316},{"text":"وأما حديث محمد بن جحش: فرواه أحمد (^١) والحاكم في \"مستدركه\" (^٢)، وذكره الترمذي (^٣)، وأما حديث جرهد (^٤) فرواه مالك في \"موطئه\" (^٥) والترمذي من طرق (^٦) وحسنه مرة وزاد مرة أنه غريب، وقال مرة: ما أرى إسناده بمتصل (^٧)، وصححه ابن حبان (^٨)، وقال الحاكم: صحيح الإسناد (^٩)، وقال الطبري في \"تهذيبه\": الأخبار التي رويت عن النبي - ﷺ - أنه دخل عليه أبو بكر وعمر، وهو كاشف عن فخذيه، واهية الأسانيد، لا يثبت بمثلها حجة في الدين. والأخبار الواردة بالأمر بتغطية الفخذ، والنهي عن كشفها أخبار صحاح.\nالثاني:\nجرهد (^١٠) بفتح الجيم، وهو: ابن عبد الله بن رزاح بن عدي بن سهم بن الحارث بن سلامان بن أسلم، شهد الحديبية من أهل الصُّفْة، وقيل: جرهد بن خويلد. ومحمد بن عبد الله بن جحش (^١١) قتل أبوه بأُحد وأوصى به إلى رسول الله - ﷺ -.\n_________\n(^١) أحمد ٥/ ٢٩٠.\n(^٢) \"المستدرك\" ٣/ ٦٣٧.\n(^٣) ذكره في كتاب: الأدب، باب: ما جاء في أن الفخذ عورة بعد حديث (٢٧٩٨).\n(^٤) في هامش الأصل وبخط ناسخها حاشية: أخرج حديث جرهد أبو داود في كتاب: الحمام من \"السنن\".\n(^٥) \"الموطأ\" ٢/ ١٨٣ (٢١٢٢) برواية أبي مصعب.\n(^٦) \"سنن الترمذي\" (٢٧٩٥، ٢٧٩٦، ٢٧٩٧).\n(^٧) \"علل الترمذي\" ٥/ ١١٠ - ١١١.\n(^٨) \"صحيح ابن حبان\" ٤/ ٦٠٩ (١٧١٠).\n(^٩) \"المستدرك\" ٤/ ١٨٠.\n(^١٠) انظر ترجمته في: \"الطبقات الكبرى\" ٤/ ٢٩٨، \"التاريخ الكبير\" ٢/ ٢٤٨ - ٢٤٩، \"الاستيعاب\" ١/ ٣٣٥، \"أسد الغابة\" (٧٢٥)، \"الإصابة\" (١١٣١).\n(^١١) انظر: ترجمته في \"الاستيعاب\" ٣/ ٤٣٠، \"أسد الغابة\" (٤٧٤١)، \"الإصابة\" (٧٧٨٥).","vol":"5","page":317},{"text":"الثالث:\nحكى الخطيب في \"مبهماته\" في الرجل الذي قال له النبي - ﷺ -: \"غط فخذك، فإن الفخذ عورة\" ثلاثة أقوال:\nأحدها: جرهد هذا، ثانيها: قبيصة بن مخارق الهلالي، ثالثها: معمر بن عبد الله بن نضلة العدوي (^١).\nالرابع:\nقوله: (وقال أبو موسى غطى رسول الله - ﷺ - ركبتيه حين دخل عثمان) هذا أسنده في مناقب عثمان، فقال: حدثنا سليمان بن حرب، حدثنا حماد يعني: ابن زيد، عن أيوب عن أبي عثمان، عن أبي موسى قال: دخل النبي - ﷺ - حائطًا، وأمرني بحفظ بابه، فذكر مجيء أبي بكر وعمر وعثمان، الحديث (^٢).\nثم قال: (قال حماد: ثنا عاصم) وساق إسناده قال: (وزاد فيه عاصم أنه - ﷺ - كان قاعدًا في مكان فيه ماء قد انكشف عن ركبتيه أو ركبته، فلما دخل عثمان غطاهما) (^٣).\nفحماد الأول هو ابن زيد كما تراه مصرحا به، والثاني: جاء في بعض نسخه أنه ابن سلمة، وكذا ذكره خلف في \"أطرافه\"، وأما الطبراني فساقه من حديث حماد بن زيد، ولفظه: كان مكشوف الساقين (^٤).\nوعند مسلم من حديث عائشة كان - ﷺ - مضطجعًا في بيته كاشفًا عن فخذيه، أو ساقيه، فذكرت الحديث، فلما استأذن عثمان، فجلس وسوى\n_________\n(^١) \"الأسماء المبهمة في الأنباء المحكمة\" ١/ ٣٧٨ - ٣٨٠ (١٨٥).\n(^٢) سيأتي برقم (٣٦٩٥) كتاب: فضائل الصحابة.\n(^٣) سيأتي بعد حديث رقم (٣٦٩٥).\n(^٤) لم أقف عليه عند الطبراني في المطبوع منه ولعله في المفقود.","vol":"5","page":318},{"text":"ثيابه (^١)، وعند أحمد كاشفًا عن فخذه (^٢) من غير تردد.\nقال الشافعي فيما نقله عنه في \"المعرفة\": والذي روي في قصة عثمان وكشف عن فخذه أو ساقيه حتى دخل مشكوك فيه (^٣).\nقلت: ووهَّم الداودي رواية البخاري، وقال: إنها ليست من هذا الحديث وقد أدخل بعض الرواة حديثًا في حديث إنما أبو بكر أتى رسول الله - ﷺ - وهو في بيته منكشف فخذه، فلما استاذن عثمان غطى فخذه، فقيل له في ذلك، فقال: \"إن عثمان رجل حيي، فإن وجدني في تلك الحالة لم يبلغ حاجته\" (^٤)\nوقد أخرجه مسلم من حديث عائشة، وفيه: فقال: \"ألا أستحي من رجل تستحي منه الملائكة\" (^٥)، وفي \"مسند أحمد\" من حديثها أيضًا: \"ألا أستحي منه، والله إن الملائكة لتستحي منه\" (^٦).\nقلت: فلما كان الغالب عليه الحياء، جوزي عليه من جنس فعله.\nالخامس:\nقوله: (وقال زيد بن ثابت) إلى آخره. هذا قطعة من حديث طويل خرجه البخاري في تفسير سورة النساء (^٧)، وفي الجهاد (^٨)، وسيأتي إن شاء الله.\n_________\n(^١) مسلم (٢٤٠١) كتاب: فضائل الصحابة، باب: من فضائل عثمان بن عفان - ﵁ -.\n(^٢) أحمد ٦/ ٦٢.\n(^٣) انظر: \"معرفة السنن والآثار\" ٣/ ١٥٤.\n(^٤) رواه مسلم (٢٤٠٢) كتاب: فضائل الصحابة، باب: من فضائل عثمان بن عفان.\n(^٥) مسلم (٢٤٠١) كتاب: فضائل الصحابة، باب: من فضائل عثمان بن عفان - ﵁ -.\n(^٦) أحمد ٦/ ٦٢.\n(^٧) سيأتي برقم (٤٥٩٢) باب: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾.\n(^٨) سيأتي برقم (٢٨٣٢) باب: قول الله تعالى: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾.","vol":"5","page":319},{"text":"السادس:\nحديث أنس هذا أخرج بعضه في الأذان (^١) كما ستعلمه، وأخرجه مسلم في النكاح (^٢)، والمغازي (^٣).\nوالكلام عليه من وجوه.\nأحدها:\nقوله: (غزا خيبر) كانت في جمادى الأولى، سنة سبع من الهجرة قاله ابن سعد (^٤)، وقال ابن إسحاق: أقام رسول الله - ﷺ - بعد رجوعه من الحديبية ذا الحجة وبعض المحرم، وخرج في نفسه عازمًا إلى خيبر (^٥)، ولم يبق من السنة السادسة إلا شهر وأيام، وروى مكي بن إبراهيم البلخي، عن سعيد بن أبي عروبة، عن قتادة عن أبي نضرة، عن أبي سعيد الخدري قال: خرجنا مع رسول الله - ﷺ - لثنتي عشرة ليلة خلت من شهر رمضان إلى خيبر، فصام طوائف من الناس، وأفطر آخرون، فلم يعب الصائم على المفطر، ولا المفطر على الصائم (^٦).\nوأخرج الترمذي والنسائي منه قوله: فلم يعب إلى آخره (^٧).\n_________\n(^١) سيأتي برقم (٦١٠) باب: ما يحقق بالأذان من الدماء.\n(^٢) مسلم (١٣٦٥/ ٨٤) كتاب: النكاح، باب: فضيلة إعتاقه أمته ثم يتزوجها.\n(^٣) مسلم (١٣٦٥/ ١٢١) كتاب: الجهاد والسير، باب: غزوة خيبر.\n(^٤) \"الطبقات\" ٢/ ١٠٦.\n(^٥) انظر: \"سيرة ابن هشام\" ٣/ ٣٧٨.\n(^٦) لم أقف على طريق إبراهيم بن مكي عن سعيد بن أبي عروبة ولكن وجدته من طرق، عن سعيد بن أبي عروبة منها ما رواه أحمد في \"المسند\" ٣/ ٤٥ من طريق محمد بن جعفر، عن سعيد به، ومسلم (١١١٦) من طريق محمد بن بشر، عن سعيد به، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٨ من طريق روح عن سعيد به.\n(^٧) رواه الترمذي (٧١٢) من حديث أبي سعيد \"سنن النسائي\" ٤/ ١٨٨. وقال أبو عيسى: هذا حديث صحيح.","vol":"5","page":320},{"text":"ثانيها:\nصلاة الغداة، فيه جواز تسميتها بذلك، وكرهه بعض أصحابنا (^١).\nثالثها:\nقوله: (وأنا رديف أبي طلحة) فيه: الإرداف إذا كانت مطيقة، وفيه غير ما حديث، وفيه جزء لابن منده الحافظ، كما تقدم.\nرابعها:\nقوله: (فأجرى نبي الله - ﷺ - في زقاق خيبر) فيه: جواز مثل ذلك، ولا تنخرم به المروءة، لا سيَّما عند الحاجة أو الرياضة أو للتدريب على القتال.\nخامسها:\nقوله: (ثم حسر الإزار عن فخذه حتى إني لأنظر إلى بياض فخذه) فيه دلالة على أن الفخذ ليس بعورة، وقد يجاب عنه: بأنه كان للزحمة أو للإجراء من غير قصد لذلك، ورفع نظر أنس عليه فجأة لا قصدًا، وكذا يجاب بهذا عن حديث عبد الله بن عمر، وفي ابن ماجه: وجاء النبي - ﷺ - مسرعًا قد حفزه النفس، وقد حسر عن ركبتيه، فقال: \"أبشروا .. \" الحديث (^٢).\nوحاصل ما في عورة الرجل عندنا خمسة أوجه (^٣):\n_________\n(^١) في هامش الأصل بخط ناسخها: قال النووي في \"الروضة\" [١/ ١٨٢]: من بابه: الاختيار أن يقال للصبح: الفجر، أو الصبح وهما أولى من الغداة، ولا تقول: الغداة مكروه. اهـ.\n(^٢) ابن ماجه (٨٠١) وقال البوصيري في \"الزوائد\" ١/ ١٣٦ هذا إسناد صحيح رجاله ثقات، وصححه الألباني في \"الصحيحة\" (٦٦١).\n(^٣) انظر: \"البيان\" ٢/ ١١٧، \"المجموع\" ٣/ ١٧٣ - ١٧٦.","vol":"5","page":321},{"text":"أصحها: وهو المنصوص أنها ما بين السرة والركبة، وليسا عورة، وهو صحيح مذهب أحمد بن حنبل (^١)، وقال به زُفَر ومالك (^٢)، قال المهلب: قولهم: الفخذ عورة على معنى القرب والمجاوزة سدًّا للذريعة.\nوثانيها: أنهما عورة، كالرواية عن أبي حنيفة (^٣).\nوثالثها: السرة دون الركبة.\nرابعها: عكسه، وعلل صاحب \"المفيد\" من الحنفية بأن الركبة مركبة من عظم الفخذ والساق، فغلب الحظر احتياطًا.\nخامسها: للاصطخري: القبل والدبر فقط، وهو شاذ، ورواية عن أحمد حكاها عنه في \"المغني\" قال: وهو قول ابن أبي ذئب، وداود (^٤)، ومحمد بن جرير، وابن حزم (^٥)، واستدل بهذا الحديث.\nوقال: لو كانت عورة لما كشفها الله من رسوله المطهر المعصوم من الناس، ولا أراها أنسًا ولا غيره وهو تعالى عصمه في حال صباه حين نقله الحجارة إلى الكعبة، أي: كما تقدم.\nثم ذكر حديث أبي العالية في مسلم قال: ضرب عبد الله بن الصامت فخذي وقال: إني سألت أبا ذر فضرب فخذي كما ضربت فخذك، وقال: إني سألت رسول الله كما سألتني فضرب فخذي كما ضربت\n_________\n(^١) انظر: \"المحرر\" ١/ ٤١.\n(^٢) انظر: \"التفريع ١/ ٢٤٠، \"الإشراف\" ١/ ٩٠.\n(^٣) انظر: \"الهداية\" ١/ ٤٧، \"شرح فتح القدير\" ١/ ٢٢٤.\n(^٤) انظر: \"المغني\" ٢/ ٢٨٤.\n(^٥) \"المحلى\" ٣/ ٢١٠.","vol":"5","page":322},{"text":"فخذك وقال: \"صل الصلاة لوقتها\" (^١) الحديث، فلو كانت الفخذ عورة لما مسها الشارع من أبي ذر ولا الباقي إذ لا يحل لمسلم أن يضرب بيده على ذكر إنسان على الثياب ولا حلقة دبره على الثياب، وعلى بدن امرأة أجنبية على الثياب البتة، وقد منع الشارع القود من الكسعة، وهو ضرب بين الإليتين على الثياب بباطن القدم، وقال: \"دعوها فإنها منتنة\" (^٢)\nثم وهَّم الأخبار الواردة بأنها عورة، وقد سلفت مناقشته في ذلك.\nوفي \"صحيح مسلم\" أن حمزة صعَّد النظر إلى ركبتي النبي - ﷺ -، ثم صعَّد النظر إلى سرته (^٣).\nوفي أبي داود: أنه - ﷺ - احتجم على وركه من وثء (^٤) كان به (^٥)، فلو كان الورك عورة لما كشفها للحجام.\nقلت: ذلك للضرورة وهو جائز. قال ابن حزم: وقولنا هو قول الجمهور كما روينا عن جبير بن الحويرث قال: رأيت الصديق واقفًا على قُزح يكلَّم الناس، وإني لأنظر إلى فخذه قد انكشف (^٦).\n_________\n(^١) مسلم (٦٤٨/ ٢٤٢) كتاب: المساجد، باب: كراهية تأخير الصلاة عن وقتها.\n(^٢) سيأتي برقم (٤٩٠٥) كتاب: التفسير، باب: قوله: ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ﴾.\n(^٣) مسلم (١٩٧٩) كتاب: الأشربة، باب: تحريم الخمر … وهو في البخاري أيضًا كما سيأتي برقم (٣٠٩١) كتاب: فرض الخمس، باب: فرض الخمس. بهذا الشاهد بعينه.\n(^٤) وهو أن يصيب العظم وصم لا يبلغ الكسر. \"الصحاح\" ١/ ٨٠.\n(^٥) أبو داود (٣٨٦٣)، وصححه ابن خزيمة (٢٦٦٠).\n(^٦) رواه الشافعي في \"مسنده\" ترتيب سنجر ٢/ ٢٧٨ (١٠٠٩)، وابن أبي شيبة في \"مصنفه\" ٣/ ٢٣٧ (١٣٨٨)، والبيهقي ٥/ ١٢٥.","vol":"5","page":323},{"text":"وفي البخاري (^١): أتى أنس إلن ثابت بن قيمس بن شماس، وقد حسر عن فخذيه (^٢).\nوفيه أيضًا من حديث أبي الدرداء: كنت جالسًا عند رسول الله إذ\nأقبل أبو بكر آخذًا بطرف ثوبه حتى أبدى عن ركبتيه فقال - ﷺ -: \"أما صاحبكم فقد غامر\" (^٣) وفي \"مسند أحمد\" من حديث أبي هريرة أنه قال للحسين، وفي رواية: الحسن: ارفع قميصك عن بطنك حتى أُقَبَّل حيث رأيت رسول الله - ﷺ - يقبل فرفع قميصه، فقبل سرته (^٤).\nقلت: وأما حديث إنما تحت السرة إلى الركبة من العورة (^٥)، وحديث: ما فوق الركبتين من العورة وما أسفل من السرة من العورة (^٦)،\n_________\n(^١) سيأتي برقم (٢٨٤٥) كتاب: الجهاد والسير، باب: التحفظ عند القتال.\n(^٢) \"المحلى\" ٣/ ٢١٥ - ٢١٦.\n(^٣) سيأتي برقم (٣٦٦١) كتاب: فضائل الصحابة.\n(^٤) أحمد ٢/ ٤٢٧.\n(^٥) رواه أبو داود بن سوار أو سوار بن داود عن عمرو بن شعيب، عن أبيهن عن جده، عن النبي - ﷺ - قال: \"إذا زوج أحدكم خادمه خيره أو أجبره فلا ينظر إلى ما دون السرة وفوق الركبة\". وقال أبو داود: وصوابه سوار بن داود المزني الصيرفي، وهم فيه وكيع. ورواه أحمد مطولًا بنحوه ٢/ ١٨٧، والعقيلي في \"الضعفاء الكبير\" ٢/ ١٦٨، والدارقطني في \"سننه\" ١/ ٢٢٩، وأبو نعيم في \"الحلية\" ١٠/ ٢٦، والبيهقي في \"سننه\" ٢/ ٢٢٩ وقال: وقد قيل عن سوار، عن محمد بن جحادة، عن عمرو، وليس بشيء. والخطيب في \"تاريخ بغداد\" ٢/ ٢٧٨.\nوقال النووي في \"خلاصة الأحكام\" ١/ ٢٥٢ (٦٨٧) رواه أبو داود بإسناد حسن.\nوحسنه العلامة الألباني كما في \"الإرواء\" (٢٤٧، ٢٧١)، \"تمام المنة\" ١/ ١٦٠ فانظرهما.\n(^٦) رواه الدارقطني في \"سننه\" ١/ ٢٢٩ - ٢٣٠، والبيهقي في \"سننه\" ١/ ٢٢٩ من حديث أبي، وقال: سعيد بن أبي راشد البصري ضعيف. وقال الحافظ في \"الدارية\" أيوب: ١/ ١٢٣: إسناده ضعيف، وقال في \"التلخيص\" ١/ ٢٧٩: =","vol":"5","page":324},{"text":"وحديث: عورة المؤمن ما بين سرته إلى ركبته (^١)، وحديث ما بين السرة والركبة عورة (^٢)، وحديث السرة عورة (^٣)، فلا يقاوم ما في الصحيح؛ لاشتمال بعضها على ضعف وبعضها على إعضال، ومن الغريب قول الأوزاعي الفخذ عورة إلا في الحمام (^٤).\nوقول ابن بطال: أجمعوا أن من صلى مكشوف الفخذ لا إعادة عليه (^٥). مراده: أهل مذهبه، وقال القرطبي: يرجح حديث جرهد تلك الأحاديث -يعني: المعارضة- له قضايا معينة في أوقات وأحوال مخصوصة يتطرق إليها من الاحتمال ما لا يتطرق بحديث جرهد، فإنه\n_________\n= وإسناده ضعيف، فيه عباد بن كثير، وهو متروك. وقال الألباني في \"الإرواء\" ١/ ٣٠٢: ضعيف جدًّا.\n(^١) رواه الحارث بن أبي أسامة كما في \"بغية الباحث\" ص ٥٦ (١٣٨): وفيه شيخ الحارث: داود بن المحبر، عن عباد بن كثير، عن أبي عبد الله الشامي عن عطاء، عن أبي سعيد، وهو سلسلة ضعفاء إلى عطاء. وأورده صاحب \"كنز العمال\" (١٩١٠)، والسيوطي في \"الجامع الصغير\" (٨٢٦٣) وعزياه إلى سمويه. وضعفه الألباني كما في \"ضعيف الجامع الصغير\" (٣٨٢٦).\n(^٢) رواه الحاكم في \"المستدرك\" ٣/ ٥٦٨ من حديث عبد الله بن جعفر بن أبي طالب، والطبراني في \"المعجم الصغير\" ٢/ ٢٠٥ (١٠٣٣) وسكت عنه الحاكم، وقال الذهبي في \"التلخيص\" ٣/ ٥٦٨: أظنه موضوعًا فإسحاق متروك وأصرم متهم بالكذب. وقال المصنف في \"البدر المنير\" ٤/ ١٥٩: حديث منكر.\n(^٣) لم أقف عليه مسندًا وإنما ذكره الزيلعي وإنما ذكره الزيلعي في \"نصب الراية\" ١/ ٢٩٧، والحافظ في \"الدراية\" ١/ ١٢٣: وعزياه للبيهقي في \"خلافياته\". وقالا: معضل مرسل: وقال ابن فرج الإشبيلي في \"مختصر خلافيات البيهقي\" ٢/ ١٥٢: وهذا لا تقوم به حجة لانقطاعه عما دون التابعين.\n(^٤) في هامش الأصل بخط ناسخها كلام: … هما عن الأوزاعي نقله … \"شرح المنهاج\" كما أفاده المؤلف.\n(^٥) \"شرح صحيح البخاري\" لابن بطال ٢/ ٣٢.","vol":"5","page":325},{"text":"أعطى حكمًا كليا فكان أولى ببيان ذلك أن تلك الوقائع تحتمل خصوصية الشارع بذلك، أو البقاء على البراءة الأصلية، أو كان لم يحكم عليه في ذلك الوقت بشيء، ثم بعد ذلك حكم عليه أنه عورة.\nسادسها:\nقوله: (\"الله أكبر\") فيه استحباب الذكر والتكبير عند الحرب، وهو موافق لقوله تعالى ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا﴾ [الأنفال: ٤٥].\nسابعها:\nقوله: (\"خربت خيبر\") أي: صارت خرابا، وقيل: ذلك على سبيل الخبرية، فيكون ذلك من باب الإخبار بالغيب، أو على جهة الدعاء عليهم على جهة التفاؤل، لما رآهم خرجوا بمساحيهم ومكاتلهم، وذلك من آلات الخراب والحرب، والأول أولى كما قال القرطبي (^١) لقوله: \"إذا نزلنا بساحة قوم فساء صباح المنذرين\". ويجوز أن يكون أخذه من اسمها، وقيل (^٢): إن الله أعلمه بذلك.\nوالساحة الناحية والجهة والفناء، وأصلها الفضاء بين المنازل، وفيه: جواز الاستشهاد في مثل هذا السياق بالقرآن، ولذلك نظائر منها: فجعل يطعن في الأصنام ويقول: \"جاء الحق وزهق الباطل\" ويكره من ذلك ما كان على ضرب الأمثال في المحاورات والمزح ولغو الحديث، وساء: من السوء. والمنذر: من أبلغ الإنذار وهو التخويف بالإخبار عن المكروه.\n_________\n(^١) \"الجامع لأحكام القرطبي\" ١٥/ ١٤٠.\n(^٢) في هامش الأصل بخط ناسخها: هو القول الأول.","vol":"5","page":326},{"text":"ثامنها:\nقوله: قالها ثلاثا يؤخذ فيه أن الثلاث كثير من قوله تعالى: ﴿وَاذْكُرُوا اللَّهَ كَثِيرًا﴾.\nتاسعها:\nقوله: قال عبد العزيز (^١): هو ابن صهيب (^٢) السالف في إسناده، والخميس يعني: الجيش، يجوز رفع الخميس عطفًا على قولهم: محمد، ونصبه على أنه مفعول معه، وسمي الجيش خميسًا؛ لأنه يقسم خمسة أخماس: القلب، والميمنة، والميسرة، والجناحان، وقيل: المقدمة، والساقة، وقيل: لأنه يخمس ما وجده، قاله ابن سيده (^٣). وعبارة الهروي: لأنه يخمس الغنائم، وضعفه الأزهري بأن هذا الاسم كان معروفًا في الجاهلية، ولم يكن لهم تخميس.\nعاشرها:\nقوله: (فأصبناها عنوة): هو بفتح العين، أي: قهرًا لا صلحًا،\nيعني: أول حصونهم، وبعض حصونها أصيب صلحًا، وقال ابن\n_________\n(^١) ورد بهامش الأصل ما نصه: لفظ الحديث: قال عبد العزيز: قال بعض أصحابنا: والخميس: الجيش، فاعله.\n(^٢) هو عبد العزيز بن صهيب البناني مولاهم البصري الأعمى. قال محمد بن سعد: كأن يقال له: العبد، روى عن أنس بن مالك، شهر بن حوشب، وعبد الواحد البناني وآخرون، وروى عنه: إبراهيم بن طهمان، وإسماعيل بن علية، وأبو عوانة وآخرون. قال شعبة: عبد العزيز أحب إلي في أنس من قتادة. وقال أحمد: ثقة ثقة. وقال: عبد العزيز أوثق من يحيى، عبد العزيز من الثقات، وقال يحيى بن معين: ثقة ومات سنة ثلاثين ومائة. وانظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٢٤٥، \"علل أحمد\" ١/ ١٢٩ - ١٣٠، \"الثقات\" ٥/ ١٢٣، \"تهذيب الكمال\" ١٨/ ١٤٧.\n(^٣) \"المحكم\" ٥/ ٥٧.","vol":"5","page":327},{"text":"التين: ويجوز أن يكون عن تسليم من أهلها وطاعة بلا قتال، ونقله عن القزاز في \"جامعه\".\nقلت: هو إذن من الأضداد، قال ثعلب: أخذت الشيء عنوة أي: قهرًا في عنف، وأخذته عنوة أي: صلحًا في رفق. قال أبو عمر: والصحيح في أرض خيبر كلها عنوة مغلوب عليها بخلاف فدك (^١). وقال المنذري: اختلف في فتح خيبر هل كان عنوة أو صلحًا أو جلا أهلها عنها بغير قتال أو بعضها صلحًا وبعضها جلا عنه أهله. قال: وهذا هو الصحيح وعليه تدل السنن الواردة، ويندفع التضاد عن الأحاديث.\nوسنذكر ذلك إن شاء الله بشواهده في ذكر خيبر وفي كتاب النكاح.\nالحادي عشر:\nدحية بفتح الدال وكسرها. وصفية قيل: كان اسمها قبل السبي زينب، فسمت بعد السبي والاصطفاء صفية، والصحيح أن هذا اسمها قبله، ووالدها: حيي بضم الحاء المهملة وكسرها.\nالثاني عشر:\nظن بعضهم أن استرجاع الشارع صفية من دحية بعد أن أعطاها له كان هبة منه لها، فاستشكل عليه استرجاعه لها فأخذ يعتذر عنه بأعذار ولا يحتاج إليه، وقد أزال إشكال هذِه الرواية الروايات الثابتة أن صفية إنما صارت لدحية في مقسمه، وأنه - ﷺ - اشتراها منه بسبعة أرؤس (^٢)، وقوله: (\"خذ جارية من السبي\") يتبع قوله: إنها صارت\n_________\n(^١) \"الدرر في اختصار المغازي والسير\" ص ٢٠٤.\n(^٢) \"المعلم بفوائد مسلم\" ١/ ٤١١، \"صحيح مسلم بشرح النووي\" ٩/ ٢٣١ والحديث بهذِه الرواية عند مسلم (١٣٦٥/ ٨٧) كتاب: النكاح، بابك فضيلة إعتاقه أمته ثم يتزوجها.","vol":"5","page":328},{"text":"إليه في مقسمه، تقديره: أنه إنما أراد: خذ بطريق القسمة، وفهم دحية ذلك بقرائن، أو التصريح لم ينقله الرواي، فلم يأخذها إلا بالقسمة، ثم إن الشارع حصل عنده ما حصل أنها لا تصلح له من حيث أنها من بيت النبوة، وأنها من ولد هارون، ومن بيت الرياسة، فإنها من بيت سيد قريظة والنضير مع ما كانت عليه من الجمال المراد لكمال اللذة الباعثة على كثرة النكاح المؤدية إلى كثرة النسل، وإلى جمال الولد لا الشهوة النفسانية، فإنه معصوم.\nوقال النووي عن المازري وغيره: يحتمل ما جرى مع دحية وجهين:\nأحدهما: أن يكون رد الجارية برضاه، وأذن له في غيرها.\nوالثاني: أنه أذن له في جارية من حشو السبي لا أفضلهن، فلما رأى الشارع أنه أخذ أنفسهن وأجودهن نسبًا وشرفًا وجمالًا آثر ضمها؛ لئلا يتميز دحية بها وينتهك مرتبتها، فقطع الشارع هذِه المفاسد، وعوضه، كما جاء في رواية أخرى: أنها وقعت في سهمه، فاشتراها الشارع بسبعة أرؤس، والمراد: حصلت بالإذن في أخذ جارية ليوافق باقي الروايات، فأعطاه بدلها سبعة أرؤس تطبيبًا لقلبه لا أنه جرى عقد بيع، ثم هذا الإعطاء لدحية محمول على التنفيل. فإن قلت: إنه من أصل الغنيمة. فظاهر، وإن قلت: إنه من تخميس الخمس يكون هذا منه بعد أن ميز أو قبله، ويحسب منه. قال: وهذا الذي ذكرناه هو الصحيح المختار، وحكى القاضي معنى بعضه، ثم قال: والأولى عندي أن صفية كانت فيئا؛ لأنها كانت زوجة كنانة بن الربيع، وهو وأهله من بني أبي الحُقَيْق كانوا صالحوا رسول الله - ﷺ -، وشرط عليهم أن لا يكتموا كنزًا، فإن كتموه فلا ذمة لهم، وسألهم عن كنز حيي بن أخطب فكتموه وقالوا: أذهبته النفقات، ثم عثر عليه عندهم","vol":"5","page":329},{"text":"فانتقض عهدهم فسباهم. ذكر ذلك أبو عبيد وغيره، فصفية من سبيهم، فهى فيء لا يخمس بل يفعل فيه الإمام ما رأى. وهذا تفريع منه على مذهبه أن الفيء لا يخمس، ومذهبنا أنه يخمس كالغنيمة (^١).\nالثالث عشر:\nقوله: (فأعتقها النبي - ﷺ - وتزوجها. فقال له ثابت: يا أبا حمزة! ما أصدقها؟ قال: نفسها، أعتقها وتزوجها). فيه: استحباب عتق السيد أمته ويتزوجها، وقد صح أن له أجرين، كما أخرجاه (^٢) من حديث أبي موسى كما سيأتي (^٣) إن شاء الله.\nقال ابن حزم: اتفق ثابت وقتادة وعبد العزيز بن صهيب عن أنس أنه - ﵇ - أعتقها، وجعل عتقها صداقها، قال قتادة في رواية: ثم جعل (^٤)، فأخذ بظاهره أحمد والحسن وابن المسيب، ولا يجب لها مهر غيره، وتبعهم ابن حزم فقال: هو سنة فاضلة، ونكاح صحيح، وصداق صحيح، فإن طلقها قبل الدخول فهي حرة ولا يرجع عليها بشيء، ولو أبت أن تزوجه بطل عتقها، وفي هذا خلاف متأخر، قال\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٩/ ٢٢٠ - ٢٢٢، وانظر: \"إكمال المعلم بفوائد مسلم\" ٤/ ٥٩٢.\n(^٢) سيأتي برقم (٢٥٤٤) كتاب: العتق، باب: فضل من أدب جاريته وعلمها. وقد سلف برقم (٩٧) كتاب: العلم، باب: تعليم الرجل أمته وأهله. ومسلم (١٥٤) كتاب: الإيمان، باب: وجوب الإيمان برسالة نبينا محمد - ﷺ - إلى جميع الناس … \".\n(^٣) وقع في الأصل فوق كلمة: أخرجاه رمز (د، س) إشارة إلى أبي داود والنسائي وقد وقع عندهما حديث أبي موسى بالفعل بلفظ: \"من أعتق جاريته وتزوجها كان له أجران\"، أبو داود (٢٠٥٣)، والنسائي ٦/ ١١٥.\n(^٤) \"المحلى\" ٩/ ٥٠٢.","vol":"5","page":330},{"text":"أبو حنيفة ومحمد بن الحسن وزفر ومالك وابن شبرمة والليث: لا يجوز أن يكون عتق الأمة صداقها. قال أبو حنيفة وزفر ومحمد ومالك: إن فعل فلها عليه مهر مثلها وهي حرة.\nثم اختلفوا إن أبت أن تتزوجه، فقال أبو حنيفة ومحمد: تسعى له في قيمتها. وقال مالك وزفر: لا شيء له عليها (^١). استدل بهذا الحديث من قال بالأول، وروى ابن حزم في ذلك عن علي وابن مسعود وأنس وغيرهم.\nونقل النووي عن الجمهور أنه إذا أعتقها على أن يتزوج بها ويكون عتقها صداقها لا يلزمها أن تتزوج به، ولا يصح هذا الشرط، وممن قاله مالك والشافعي وأبو حنيفة ومحمد بن الحسن وزفر. قال الشافعي: فإن أعتقها على هذا الشرط فقبلت عتقت، ولا يلزمها أن تتزوج به، بل له عليها قيمتها؛ لأنه لم يرض بعتقها مجانا، فإن رضيت وتزوجها على مهر يتفقان عليه فله عليها القيمة ولها عليه المهر المسمى من قليل أوكثير، وإن تزوجها على قيمتها، فإن كانت القيمة معلومة له ولها صح الصداق، ولا تبقى له عليها قيمة ولا لها عليه صداق، وإن كانت مجهولة ففيه وجهان لأصحابنا:\nأحدهما: يصح الصداق كما لو كانت معلومة؛ لأن هذا العقد فيه ضرب من المسامحة والتخفيف.\nوأصحهما عند جمهورهم: لا يصح الصداق، بل يصح النكاح ويجب لها مهر المثل. ثم نقل عن أحمد وخلق جواز العتق على أن يكون عتقها صداقها، ويلزمها ذلك، ويصح الصداق عملًا بظاهر\n_________\n(^١) السابق ٩/ ٥٠١.","vol":"5","page":331},{"text":"الحديث، وتأوله الآخرون بأن الصحيح الذي آختاره المحققون أنه أعتقها تبرعا بلا عوض ولا شرط، ثم تزوجها برضاها بلا صداق وهذا من خصائصه - ﷺ - أنه يجوز نكاحه بلا مهر لا في الحال ولا في المآل، وقال بعض أصحابنا: معناه أنه شرط عليها أن يعتقها ويتزوجها فقبلت فلزمها الوفاء به، وقال بعضهم: أعتقها وتزوجها على قيمتها وكانت مجهولة، ولا يجوز هذا ولا الذي قبله لغيره بل هما من الخصائص (^١).\nوقال بعضهم فيما حكاه المنذري: قوله: جعل عتقها صداقها. هو من قول أنس لم يسنده فلعله تأويل منه إذ لم يسم لها صداق، وقال بعضهم: لا يخلو أن يكون تزوجها وهي مملوكة، وهذا لا يجوز بلا خلاف، أو يكون تزوجها بعد أن أعتقها فهذا نكاح بلا صداق.\nوأجيب عن ذلك: بأنه لم يتزوجها إلا وهي حرة بعد صحة العتق لها، وذلك العتق الذي صح لها شرطَ أن يتزوجها به هو صداقها، وقد استوفته، كما لو كان له عليها شيء فتزوجها عليه.\nفإن قلت: ثواب العتق معلوم فكيف فوّته حيث جعله في مقابلة النكاح الذي يمكن أن يكون في مقابلة دينار؟\nفالجواب: كما قال ابن الجوزي: إن صفية بنت ملك، ومثلها لا يصح في المهر إلا بالكثير، ولم يكن بيده - ﷺ - ما يرضيها، ولم أن يقصر بها فجعل صداقها نفسها، وذلك عندها أشرف من الأموال الكثيرة.\nفائدة: روى الطحاوي من حديث عبد الله بن عون قال: كتب إلي نافع أن النبي - ﷺ - أخذ جويرية في غزوة بني المصطلق فأعتقها وتزوجها،\n_________\n(^١) \"شرح مسلم\" ٩/ ٢٢١ - ٢٢٢.","vol":"5","page":332},{"text":"وجعل عتقها صداقها. أخبرني بذلك عبد الله بن عمر، وكان في ذلك الجيش (^١)، قالوا: وابن عمر لا يرى بذلك فمحال أن يترك ما يرى إلا لفضل علم عنده بذلك، وقد روى سعيد بن منصور عن ابن عمر: أنه كان يقول في الرجل يعتق الجارية ثم يتزوجها: كالراكب بدنته (^٢). ثم روي عن ابن سيرين أنه كان يحب أن يجعل مع عتقها شيئًا (^٣).\nالرابع عشر:\nقوله: (حتى إذا كان- بالطريق): جاء في \"الصحيح\": فخرج بها حتى بلغنا سد الروحاء فحلت فبنى بها (^٤). والسد بفتح السين وضمها: وهو جبل الروحاء، والروحاء بفتح الراء والحاء المهملة ممدود: قرية جامعة من عمل الفرع لمزينة، على نحو أربعين ميلا من المدينة أو نحوها، وفي رواية: أقام عليها بطريق خيبر ثلاثة أيام حتى أعرس بها، وكانت فيمن ضرب عليها الحجاب. وفي رواية: أقام بين خيبر والمدينة ثلاث ليال يبني بصفية (^٥).\nالخامس عشر:\nقوله: (جهزتها له أم سليم) وفي رواية: ثم أرسلها إلى أم سليم تصنعها وتهيئها، قال: وأحسبه قال: وتعتد في بيتها (^٦)، أي: تستبرئ، فإنها كانت مسبية يجب استبراؤها. وتجهيزها: تزيينها\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٠.\n(^٢) \"سنن سعيد بن منصور\" ١/ ٢٤٦ (٩١٦).\n(^٣) السابق ١/ ٢٤٧ (٩١٧).\n(^٤) سيأتي برقم (٢٢٣٥) كتاب: البيوع، باب: هل يسافر بالجارية قبل أن يستبرئها.\n(^٥) سيأتي برقم (٤٢١٢، ٤٢١٣) كتاب: المغازي، باب: غزوة خيبر.\n(^٦) مسلم (١٣٦٥/ ٨٧) كتاب: النكاح، باب: فضيلة إعتاقه أمته ثم يتزوجها.","vol":"5","page":333},{"text":"وتجميلها على جاري عادة العروس.\nالسادس عشر:\nقوله: (فأهدتها له من الليل): فيه الزفاف في الليل، وقد جاء أنه - ﷺ - دخل عليها نهارًا؛ ففيه جواز الأمرين.\nالسابع عشر:\nقوله: (\"من كان عنده شيء فليجئ به\") كذا هو في البخاري بغير نون. قال النووي: وهو روايتنا، وفي بعضها: \"فليجئني به\"، وفيه دلالة على مطلوبية الوليمة للعرس وأنها بعد الدخول. قال النووي: وتجوز قبله وبعده (^١). والمشهور عندنا أنها سنة، وقيل: واجبة (^٢).\nالثامن عشر:\nفيه إدلال الكبير على أصحابه وطلب طعامهم في نحو هذا، وفيه أنه يستحب لأصحاب الزوج وجيرانه مساعدته في الوليمة بطعام من عندهم.\nالتاسع عشر:\nقوله: (وبسط نطعا): هو بكسر النون وفتح الطاء على أفصح اللغات، وفتح النون وكسرها مع فتح الطاء وإسكانها، وجمعه نطوع وأنطاع وأنطع.\nالعشرون:\nقوله: (فحاسوا حيسا): الحيس: فصيح بالحاء المهملة، طعام يتخذ من التمر والأقط والسمن، وقد يجعل عوض الأَقِط الدبس، والقتيت. قال ابن سيده: الحيس: الأقط، يخلط بالتمر والسمن،\n_________\n(^١) \"مسلم بشرح النووي\" ٩/ ٢٢٢.\n(^٢) انظر: \"البيان\" ٩/ ٤٨١.","vol":"5","page":334},{"text":"وحاسه حيسا وحيَّسه: خلطه. قال:\nوإِذا تكونُ كريهةٌ أُدعى له … وإذا يحاسُ الحَيْسُ يُدعى جُندُبُ (^١)\nوقال الجوهري: الحيس: الخلط، ومنه سمي الحيس، قال الراجز:\nالسمن والتمر (^٢) معًا ثم الأَقِط … الحيس إلا أنه لم يختلط (^٣)\nكذا السنة، وقد خالفه ابن سيده فقال في \"مخصصه\":\nالتمر والسمن جميعًا والأَقِط (^٤)\nوفي \"الغريبين\": هو ثريد من أخلاط. وتوقف فيه الفارسي في \"مجمعه\".\nوفيه: أن الوليمة تجعل بذلك عملا بقوله: (فكانت وليمة رسول الله - ﷺ -)، ولا يتوقف على شاة.\nخاتمة:\nمن تراجم البخاري على هذا الحديث: باب ما يحقن بالأذان من الدماء، ولفظه فيه: كان إذا غزا بنا قومًا لم يكن يغزو بنا حتى يصبح، وينظر فإن سمع أذانًا كف عنهم، وإن لم يسمع أذانًا (دعا عليهم) (^٥). الحديث (^٦).\n_________\n(^١) \"المحكم\" ٣/ ٣٢٥ مادة: الحاء والسين والياء.\n(^٢) في \"الصحاح\": التمر والسمن.\n(^٣) \"الصحاح\" ٣/ ٩٢٠ - ٩٢١.\n(^٤) \"المخصص\" ١/ ٤٢٩.\n(^٥) في البخاري: أغار عليهم.\n(^٦) سيأتي برقم (٦١٠) كتاب: الأذان.","vol":"5","page":335},{"text":"وزعم المهلب أن الدم إنما يحقن بالأذان لأن فيه الشهادة بالتوحيد، والإقرار بالرسول.\nقال ابن بطال: وهذا عند العلماء لمن بلغته الدعوة، وعلم ما الذي يدعو إليه داعي الإسلام، فكان يمسك عن هؤلاء؛ ليعلم إن كانوا (مجيبين) (^١) للدعوة أم لا؛ وليس يلزم اليوم الأئمة أن يكفوا عمن بلغته الدعوة لكي يسمعوا أذانا؛ لأنه قد علم عناد أهل الحرب للمسلمين، وينبغي أن تنتهز الفرصة فيهم (^٢).\n_________\n(^١) في الأصل: مجابين، والمثبت من \"شرح ابن بطال\".\n(^٢) \"شرح ابن بطال\" ٢/ ٢٣٩.","vol":"5","page":336},{"text":"<span data-type='title' id=toc-467>١٣ - باب فِى كَمْ تُصَلِّى الْمَرْأَةُ فِى الثِّيَابِ</span>؟\nوَقَالَ عِكْرِمَةُ: لَوْ وَارَتْ جَسَدَهَا فِي ثَوْبٍ لأَجَزْتُهُ.\n\n٣٧٢ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنَ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ، أَنَّ عَائِشَةَ قَالَتْ: لَقَدْ كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي الفَجْرَ، فَيَشْهَدُ مَعَهُ نِسَاءٌ مِنَ الُمؤمِنَاتِ مُتَلَفِّعَاتٍ فِي مُرُوطِهِنَّ، ثُمَّ يَرْجِعْنَ إِلَى بُيُوتِهِن مَا يَعْرِفُهُنَّ أَحَدٌ. [٥٧٨، ٨٦٧، ٨٧٢ - مسلم: ٦٤٥ - فتح: ١/ ٤٨٢]\nوهذا التعليق أسنده بنحوه ابن أبي شيبة: عن أبي أسامة، عن الجريري، عن عكرمة: أنه كان لا يرى بأسًا بالصلاة في القميص الواحد خصيفًا (^١).\nوبهذا الإسناد عنه: تصلي المرأة في درع وخمار خصيف (^٢). قال: وحدثنا أبان بن صمعة، عن عكرمة، عن ابن عباس قال: لا بأس بالصلاة في القميص الواحد إذا كان صفيقًا (^٣). ثم أسند عن ميمونة: أنها صلت في درع وخمار. وفي أخرى: أنها صلت في درع واحد فضلا، وقد وضعت بعض كمها على رأسها (^٤). وعن عائشة وعلي وابن عباس: تصلي في درع سابغ وخمار. وعن إبراهيم: في الدرع والجلباب. وعن عروة وغيره: في درع وخمار خصيف. وعن الحكم في درع وخمار. وعن حماد: في درع وملحفة تغطي رأسها. وعن مجاهد: لا تصلي المرأة في أقل من أربعة أثواب. وعن مجاهد وعطاء وابن سيرين: إذا حضرتها الصلاة وليس لها إلا ثوب واحد، قالوا: تتزر به (^٥).\n_________\n(^١) \"المصنف\" ٢/ ٣٨ (٦١٩٨).\n(^٢) السابق ٢/ ٣٧ (٦١٨٠).\n(^٣) السابق ٢/ ٣٨ (٦١٩٠).\n(^٤) السابق ٢/ ٣٦ (٦١٧٠، ٦١٦٩).\n(^٥) انظر السابق ٢/ ٣٦ - ٣٧ (٦١٦٨: ٦١٨٧).","vol":"5","page":337},{"text":"واختلف العلماء في عدد ما تصلي فيه المرأة من الثياب فقالت طائفة: تصلي في درع وخمار. روي ذلك عن ميمونة وعائشة وأم سلمة أمهات المؤمنين، وهو مروي عن ابن عباس كما سلف، وبه قال مالك والليث والأوزاعي والثوري وأبو حنيفة والشافعي (^١).\nوقالت طائفة: تصلي في ثلاثة أثواب، درع وخمار وحقو، وهو الإزار في لغة الأنصار. روي ذلك عن ابن عمر وعبيدة وعطاء (^٢).\nوقالت طائفة: تصلي في أربعة أثواب، وهو الخمار والدرع والإزار والملحفة. روي ذلك عن مجاهد (^٣) وابن سيرين (^٤).\nوقال ابن المنذر: على المرأة أن تستر في الصلاة جميع بدنها سوى وجهها وكفيها سواء سترته بثوب واحد أو أكثر، ولا أجيب ما روي عن المتقدمين في ذلك من الأمر بثلاثة أثواب أو أربعة إلا من طريق الاستحباب (^٥)، وعند الشافعي: أن عورة الحرة ما سوى الوجه والكفين (^٦)، وروي عن أحمد: أنها كلها عورة حتى ظفرها (^٧)، وعند\n_________\n(^١) انظر: \"بداية المجتهد\" ١/ ٢٢٦ - ٢٢٧، \"الأوسط\" ٥/ ٧٣، \"البيان\" ٢/ ١٢١، وهو قول الإمام أحمد. \"المغني\" ٢/ ٣٣٠ - ٣٣١.\n(^٢) ورواه عنهما ابن أبي شيبة أيضًا في \"المصنف\" ٢/ ٣٧ (٦١٧٤، ٦١٧٥). ورواية عطاء (٦١٨٢) قال عطاء: في درع وخمار. ورواه أيضًا عن ابن سيرين (٦١٧٦، ٦١٧٧) أنها تصلي في ثلاثة أتواب، وانظر: \"الأوسط\" ٥/ ٧٣.\n(^٣) رواه ابن أبي شيبة ٢/ ٣٧ (٦١٨٤).\n(^٤) انظر: \"الأوسط\" ٥/ ٧٣ - ٧٤.\n(^٥) السابق ٥/ ٧٥.\n(^٦) انظر: \"البيان\" ٢/ ١١٨.\n(^٧) \"مسائل أبي داود\" (٢٨٠)، \"المغني\" ٢/ ٣٢٨، ونسب القول لأبي بكر بن عبد الرحمن بن الحارث- وكان من فقهاء التابعين بالمدينة، وأحمد الفقهاء السبعة، وكان يقال له: راهب قريش.","vol":"5","page":338},{"text":"مالك: أنها إذا صلت وبدنها مكشوف أعادت في الوقت (^١)، وقال أبو حنيفة والثوري: لا تعيد أبدًا، وقدمها عورة (^٢).\nفائدة: قوله: (وارت) أي: أخفت وسترت ومنه ﴿يُوَارِي سَوْآتِكُمْ﴾ و﴿يُوَارِي سَوْءَةَ أَخِيهِ﴾.\nثم ساق حديث عَائِشَةَ قَالَتْ: لَقَدْ كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي الفَجْرَ، فَيَشْهَدُ مَعَهُ نِسَاءٌ مِنَ المُؤْمِنَاتِ مُتَلَفِّعَاتٍ فِي مُرُوطِهِنَّ، ثُمَّ يَرْجِعْنَ إِلَى بُيُوتِهِنَّ مَا يَعْرِفُهُنَّ أَحَدٌ من الغلس.\nوالكلام عليه من أوجه، ويأتي في الصلاة أيضًا (^٣):\nأحدها:\nهذا الحديث أخرجه أيضًا مسلم (^٤)، والأربعة (^٥).\nووجه إيراده هنا ما فهمه من التلفع، وسيأتي حقيقته.\nثانيها:\n(كان) هذِه تعطي المداومة والاستمرار على الشيء، ومن عادته - ﷺ - أن يصلي الصبح في هذا الوقت. نعم أسفر بها مرة كما أخرجه أبو داود من حديث ابن مسعود: أنه - ﷺ - صلى الصبح مرة بغلس، ثم صلى مرة أخرى فأسفر بها، ثم كانت صلاته بعد بالغلس حتى مات - ﷺ - لم يعد إلى أن\n_________\n(^١) \"المدونة\" ١/ ٩٤، \"بداية المجتهد\"١/ ٢٢٧.\n(^٢) انظر: \"مختصر الطحاوي\" ٢٨، \"مختصر اختلاف العلماء\" ١/ ٣٠٧. وفيه أن قدمها ليست بعورة.\n(^٣) سيأتي برقم (٥٧٨) كتاب: مواقيت الصلاة، باب: وقت الفجر.\n(^٤) مسلم (٦٤٥) كتاب: المساجد، باب: استحباب التبكير بالصبح …\n(^٥) \"سنن أبي داود\" (٤٢٣)، \"سنن الترمذي\" (١٥٣)، \"سنن النسائي\" ١/ ٢٧١، \"سنن ابن ماجه\" (٦٦٩).","vol":"5","page":339},{"text":"يسفر (^١). صححه ابن حبان (^٢)، وقال الخطابي: صحيح الإسناد (^٣).\nثالثها:\nمعنى (يشهد) هنا: يحضر ومنه قوله تعالى ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ [البقرة: ١٨٥] أي: حضر.\nرابعها:\n(النساء). من الجمع الذي لا واحد له من لفظه، إذ الواحد امرأة، وله نظائر كثيرة.\nخامسها:\n(متلفعات). بالعين المهملة بعد الفاء أي: متلفحات، وروي بالفاء المكررة بدل العين، والأكثر على خلافه كما قاله ابن التين قبيل الجمعة، ومعناهما متقارب، إلا أن التلفع، مستعمل مع تغطية الرأس، بل قال ابن حبيب: لا يكون إلا بالتغطية (^٤)، وعن الأصمعي: أن التلفع أن يشتمل به حتى يجلل به جسده، وهذا اشتمال الصماء عند العرب؛ لأنه لم يرفع جانبا منه، فيكون فيه فرجة، وهو عند الفقهاء مثل ما وصفنا من الاضطباع، إلا أنه في ثوب واحد (^٥).\n_________\n(^١) أبو داود (٣٩٤).\n(^٢) \"صحيح ابن حبان\" ٤/ ٢٩٨ (١٤٤٩).\n(^٣) \"معالم السنن\" ١/ ١١٥، وقال المنذري في \"مختصره\" ١/ ٢٣٣: وأخرجه البخاري ومسلم والنسائي وابن ماجه بنحوه. ولم يذكروا رؤيته لصلاة رسول الله - ﷺ - وهذِه الزيادة في قصة الأسفار رواتها عن آخرهم ثقات، والزيادة مقبولة من الثقة. وقال النووي في \"المجموع\" ٣/ ٥٥: رواه أبو داود بإسناد حسن. وقواه الحافظ في \"الفتح\" ٢/ ٥ فقال: رواه أبو داود وغيره وصححه ابن خزيمة وغيره. وقال الألباني في \"صحيح أبي داود\" (٤١٨): إسناده حسن.\n(^٤) ذكره الباجي في \"المنتقى\" ١/ ٩.\n(^٥) انظر: \"تنوير الحوالك\" ص ٢١.","vol":"5","page":340},{"text":"سادسها:\n(المروط). جمع مرط بكسر الميم، أكسية معلمة تكون من خز، وتكون من صوف، وتكون من كتان، وقيل: الإزار. وقيل: لا يكون إلا درعًا، وهو من خز أخضر، ولا يسمى المرط إلا الأخضر، ولا يلبسه إلا النساء.\nسابعها:\n(الغلس): اختلاط ضياء الفجر بظلمة الليل، والغبش قريب منه، لكن الغلس آخر الليل، والغبش قد يكون في أوله وفي آخره.\nثامنها:\nقولها: (ما يعرفهن أحد من الغلس). أي: أنساء هن أم رجال، إنما يظهر للرائي الأشباح خاصة، وأبعد من قال: ما تعرف أعيانهن.\nتاسعها:\nفيه دلالة لمذهب الجمهور أن التغليس بالصبح أفضل.\nوبه قال مالك والشافعي وأحمد (^١)، وقال أبو حنيفة (^٢): الإسفار بها\nأفضل لحديث: دا أسفروا بالفجر، فإنه أعظم للأجردا (^٣)، وعنه أجوبة وإن\n_________\n(^١) انظر: \"التفريع\" ١/ ٢١٩ - ٢٢٠، \"عيون المجالس\" ١/ ٢٧٩ - ٢٨٠، \"حلية العلماء\"\n١/ ٢٠، \"المغني\" ٢/ ٤٤.\n(^٢) \"الهداية\" ١/ ٤٢.\n(^٣) رواه أبو داود (٤٢٤) من حديث رافع بن خديج، والترمذي (١٥٤)، وابن ماجه والطيالسي في \"مسنده\" ٢/ ٢٦٤ (١٠٠١)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٨، والبغوي في \"شرح السنة\" (٣٥٤) وآخرون ورواه النسائي في \"سننه\" ١/ ٢٧٢ من طريق محمود بن لبيد عن رجال من قومه.\nوقال الترمذي: حديث رافع بن خديج حديث حسن صحيح، وقال الخطابي في \"المعالم\" حديث حسن ٢/ ١٩٧، وصححه الألباني في \"الإرواء\" (٢٥٨).","vol":"5","page":341},{"text":"صححه الترمذي ذكرتها في \"شرحي للعمدة\" (^١).\nمنها: أنه محمول على تحقق الفجر أو على الليالي المقمرة (^٢)، ووهم الطحاوي حيث ادعى أنه ناسخ لحديث التغليس (^٣)، وعن أحمد فيما حكاه ابن قدامة: أنه إذا اجتمع الجيران فالتغليس أفضل، وإن تأخروا فالتأخير أفضل (^٤). قال الطحاوي: إن كان من عزمه التطويل شرع بالتغليس، ويخرج منها بالإسفار، ولا يشرع بالإسفار، وزعم أنه قول أبي حنيفة وأبي يوسف ومحمد (^٥).\nعاشرها:\nفيه دلالة على خروج النساء، وهو جائز بشرط أمن الفتنة عليهن أو بهن، وكرهه بعضهم للشواب.\nوشرح الحديث مبسوط جدًّا في \"شرحي للعمدة\" فراجعه منه (^٦).\n_________\n(^١) \"الإعلام شرح العمدة\" ٢/ ٢٣٦ - ٢٤٢.\" ٤/ ٣٣٧ - ٣٤٣.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٢٣٦.\n(^٣) \"شرح معاني الآثار\" ١/ ١٨٤.\n(^٤) \"المغني\" ٢/ ٤٤.\n(^٥) \"شرح معاني الآثار\" ١/ ١٨٤.\n(^٦) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٢٣٦.","vol":"5","page":342},{"text":"<span data-type='title' id=toc-468>١٤ - باب إِذَا صَلَّى فِى ثَوْبٍ لَهُ أَعْلَامٌ وَنَظَرَ إِلَى عَلَمِهَا</span>\n٣٧٣ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بن سَعْدِ قَالَ: حَدَّثَنَا ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - صَلَّى فِي خَمِيصَةِ لَهَا أَعْلَامٌ، فَنَظَرَ إِلَى أَعْلَامِهَا نَظْرَةً، فَلَمَّا انْصَرَفَ قَالَ: \"اذْهَبُوا بِخَمِيصَتِي هذِه إِلَى أَبِي جَهْمٍ وَأْتُونِي بِأَنْبِجَانِيَّةِ أَبِي جَهْمٍ، فَإِنَّهَا أَلْهَتْني آنِفًا عَنْ صَلَاتِي\". وَقَالَ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ: قَالَ النَّبِيُّ - ﷺ -: \"كُنْتُ أَنْظُرُ إِلَى عَلَمِهَا وَأَنَا فِي الصَّلَاةِ فَأَخَافُ أَنْ تَفْتِنَني\". [٧٥٢، ٥٨١٧ - مسلم: ٥٥٦ - فتح: ١/ ٤٨٢]\nساق بإسناده من حديث ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّه - ﷺ - صَلَّى فِي خَمِيصَةٍ لَهَا أَعْلَامٌ، فَنَظَرَ إِلَى أَعْلَامِهَا نَظْرَةً، فَلَمَّا انْصَرَفَ قَالَ: \"اذْهَبُوا بِخَمِيصَتِي هذِه إِلَى أَبِي جَهْمٍ وَأْتُونِي بِأَنْبِجَانِيَّةِ أَبِي جَهْمٍ، فَإِنَّهَا أَلْهَتْنِي آنِفًا عَنْ صَلَاتِي\".\nثم قال: وَقَالَ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبيهِ، عَنْ عَائِشَةَ: قَالَ النَّبِيُّ - ﷺ -: \"كُنْتُ أَنْظُرُ إِلَى عَلَمِهَا وَأَنَا فِي الصَّلَاةِ فَأَخَافُ أَنْ تَفْتِنَنِي\".\nوالكلام على ذلك من أوجه:\nأحدها:\nهذا الحديث أعني: الأول ذكره قريبًا في الالتفات (^١)، واللباس أيضًا (^٢)، وأخرجه مسلم (^٣)، وأبو داود (^٤)، والنسائي في الصلاة (^٥)،\n_________\n(^١) سيأتي برقم (٧٥٢) كتاب: الأذان.\n(^٢) سيأتي برقم (٥٨١٧) باب: الأكيسة والخمائص.\n(^٣) مسلم (٥٥٦) كتاب: المساجد، باب: كراهية الصلاة في ثوب له أعلام.\n(^٤) أبو داود (٩١٤).\n(^٥) النسائي ٢/ ٧٢ كتاب: القبلة، باب: الرخصة في الصلاة في خميصة لها أعلام.","vol":"5","page":343},{"text":"وابن ماجه في اللباس أيضًا (^١).\nوالتعليق الثاني أخرجه مسلم عن أبي بكر بن أبي شيبة عن وكيع، عن هشام (^٢)، وأبو داود عن عبيد الله بن معاذ عن أبيه، عن عبد الرحمن بن أبي الزناد عنه (^٣)، ورواه أبو معمر فقال عمرة عن عائشة. قال الإسماعيلي: ولعله غلط منه، والصحيح عروة، ولم يذكر أبو مسعود هذا التعليق، وذكره خلف.\nثانيها:\nالخميصة: بفتح الخاء المعجمة، كساء رقيق مربع له علمان أو أعلام، ويكون من خز، أو صوف، وقيل: لا يسمى بذلك إلا أن تكون سوداء معلمة سميت بذلك للينها ورقتها وصغر حجمها إذا طويت، مأخوذ من الخمص، وهو ضمور البطن (^٤).\nثالثها:\nأبو جهم: اسمه: عامر، وقيل: عبيد بن حذيفة القرشي العَدوي، أسلم يوم الفتح، وكان معظمًا في قريش، وعالمًا بالنسب، شهد بنيان الكعبة مرتين، وبسببه كان حرب زُجاجة، مات في آخر خلافة معاوية، وهو غير أبي جهيم المصغر المذكور في المرور (^٥).\n_________\n(^١) ابن ماجه (٣٥٥٥).\n(^٢) مسلم (٥٥٦/ ٦٣).\n(^٣) أبو داود (٩١٥).\n(^٤) انظر: \"لسان العرب\" ٣/ ١٢٦٦ مادة: خمص.\n(^٥) انظر ترجمته في: \"الاستيعاب\" ٤/ ١٨٩ (٢٩٢٩)، \"أسد الغابة\" ٦/ ٥٧ (٥٧٧٣)، \"سير أعلام النبلاء\" ٢/ ٥٥٦ (١١٧)، \"الإصابة\" ٤/ ٣٥ (٢٠٧).","vol":"5","page":344},{"text":"رابعها:\nالأنبجانية: بفتح الهمزة وكسرها، وبفتح الباء الموحدة وكسرها، وبتشديد الياء المثناة تحت، وتخفيفها. قيل: إنه نسبة إلى موضع يقال له: أنبجان، وقيل غير ذلك، وهو كساء غليظ لا علم له، فإن كان فهو الخميصة (^١).\nوقوله: \"وائتوني بأنبجانية أبي جهم\" روي بتشديد الياء المثناة تحت، والتأنيث على الإضافة (^٢)، وعلى التذكير (^٣) (^٤) أيضًا كما جاء في الرواية الأخرى: كساء له أنبجانيًّا (^٥).\nخامسها:\nمعنى: \"ألهتني\" شغلتني عن جمال الحضور والتدبر، وفي \"الموطأ\": \"فإنها كادت تفتني\" (^٦).\nوفيه: أن الخميصة أهداها له أبو جهم، وقيل: بل هو الذي أهداها أولًا له، حكاه ابن الأثير (^٧).\nوقوله: (\"تفتنني\"). قال ابن التين: رويناه بفتح التاء على أنه ثلاثي، وبالإدغام مثل قوله تعالى: ﴿مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ﴾ [الكهف: ٩٥] ويصح أن يكون بضم التاء يقال: فتنته وأفتنه، وأنكر الأصمعي\n_________\n(^١) انظر: \"لسان العرب\" ١/ ١٤٥ مادة: انبج، ٧/ ٤٣٢٠ مادة: نبج.\n(^٢) في الأصل أعلى هذِه الكلمة تعليق ونصه: أي: للظاهر.\n(^٣) في هامش الأصل: قال ابن التين: وعلى الحرف في بعض الكتب بالخاء المعجمة، سماعي بالجيم. قلت: وهذا غريب وعلق عليه (لا … إلى) إشارة إلى حذفه.\n(^٤) في الأصل أعلى هذِه الكلمة تعليق ونصه: أي: بإضافته للضمير.\n(^٥) مسلم (٥٥٦/ ٦٣) كتاب: المساجد، باب: كراهة الصلاة في ثوب له أعلام.\n(^٦) \"الموطأ\" ص ٨١ (٧٢) برواية يحيى بن يحيى.\n(^٧) \"أسد الغابة\" ٦/ ٥٨ في ترجمة أبي جهم.","vol":"5","page":345},{"text":"الثاني، ومعنى آنفًا: الساعة، وفي أبي داود: \"شغلتني أعلام هذِه\"، وأخذ كرديًّا كان لأبي جهم، فقيل: يا رسول الله! الخميصة كانت خيرًا من الكردي (^١). وعند أبي موسى المديني: \"ردوها عليه، وخذوا أنبجانيته\" لئلا يؤثر رد الهدية في قلبه، وهذا أولى من تأويل بعضهم أن فعل هذا إذلالا؛ لعلمه بأنه يؤثر هذا ويفرح به، ولا يلزم من ذلك أن أبا جهم كان يصلي فيها كما في حُلة عطارد (^٢)، ولا يقال: إذا ألهت سيد الخلق مع عصمته فكيف لا تلهي أبا جهم، على أنه قد نقل أن أبا جهم كان أعمى فالإلهاء مفقود عنده، ولعله علم أنه لا يصلي بها أيضًا، ويحتمل أن يكون هذا خاصًّا، فالشارع كما قال: \"كل، فإني أناجي من لا تناجي\" (^٣). حكاه ابن التين.\nسادسها: في فوائده:\nالأولى: جواز لبس الثوب ذي العلم، وجواز الصلاة فيه.\nالثانية: اشتغال الفكر اليسير في الصلاة غير قادح فيها، وهو إجماع، وإن حكي عن بعض السلف والزهاد ما لا يصح عمن يعتمد به في الإجماع.\nالثالثة: طلب الخشوع في الصلاة والإقبال عليها، ونفي كل ما يشغل القلب ويلهي عنه؛ ولهذا قال أصحابنا: يستحب له أن ينظر إلى موضع سجوده، ولا يتجاوزه.\n_________\n(^١) \"سنن أبي داود \" (٩١٤).\n(^٢) سيأتي برقم (٨٨٦) كتاب: الجمعة، باب: يلبس أحسن ما يجد من حديث عمر بن\nالخطاب - ﵁ -.\n(^٣) سيأتي برقم (٨٥٥) كتاب: الأذان، باب: ما جاء في الثوم النيئ والبصل والكراث.","vol":"5","page":346},{"text":"الرابعة: المبادرة إلى ترك كل ما يلهي ويشغل القلب عن الطاعة والإعراض عن زينة الدنيا والفتنة بها.\nالخامسة: منع النظر وجمعه عما لا حاجة بالشخص إليه في الصلاة وغيرها، وقد كان السلف لا يخطيء أحدهم موضع قدميه إذا مشى.\nالسادسة: تكنية الإمام والعالم لمن هو دونه (^١).\nوفيه غير ذلك مما أوضحته في \"شرح العمدة\" فليراجع منه (^٢).\nوذكر ابن الجوزي في الحديث سؤالين:\nأحدهما: كيف يخاف الافتتان بعلم من لم يلتفت إلى الأكوان دليله: ﴿مَا زَاغَ الْبَصَرُ وَمَا طَغَى (١٧)﴾ [النجم: ١٧].\nوأجاب بأنه كان في تلك الليلة خارجًا عن طباعه، فأشبه ذلك نظره من ورائه، فأما إذا رد إلى طبعه البشري فإنه يؤثر فيه ما يؤثر في البشر.\nالثاني: المراقبة في الصلاة شغلت خلقُا من أتباعه، حتى إنه وقع السقف إلى جانب مسلم بن يسار ولم يعلم؟!\nوأجاب: بأن أولئك كانوا يؤخذون عن طباعهم فيغيبون عن وجودهم، وكان الشارع يسلك طريق الخواص وغيرهم، فإذا سلك طريق الخواص غير الكل فقال: \"لست كأحدكم\" (^٣) وإذا سلك طريق غيرهم قال: \"إنما أنا بشر\" (^٤) فرد إلى حالة الطبع فنزع الخميصة ليستن به في ترك كل شاغل.\n_________\n(^١) انظر: \"شرح ابن بطال \" ٢/ ٣٧.\n(^٢) انظر: \"الإعلام بفوائد عمدة الأحكام\" ١/ ٦٢ - ٧٠.\n(^٣) سيأتي برقم (١٩٦١) كتاب: الصوم، باب: الوصال، ومن قال: ليس في الليل صيام.\n(^٤) قطعة من حديث سيأتي برقم (٢٤٥٨) كتاب: المظالم، باب: ثم من خاصم في باطل وهو يعلمه.","vol":"5","page":347},{"text":"وذكر ابن بطال وغيره عن سفيان بن عيينة أنه - ﷺ - إنما رد الخميصة؛ لأنها كانت سبب شغله، كما قال: \"اخرجوا عن هذا الوادي الذي أصابكم فيه الغفلة، فإنه واد به شيطان\" (^١) قال: ولم يكن الشارع ليبعث إلى غيره بشيء يكرهه لنفسه، ألا ترى قوله لعائشة في الضب: \"إنا لا نتصدق بما لا نأكل\" (^٢)، وكان أقوى خلق الله على دفع الوسوسة، ولكن كرهها لدفع الوسوسة كما قال لعائشة: \"أميطي عنا قرامك، فإنه لا تزال تصاويره تعرض لي في صلاتي\" (^٣) قال: وفي رده الخميصة تنبيه منه وإعلام أنه يجب على أبي جهم من اجتنابه في الصلاة مثلما عليه؛ لأن أبا جهم أحرى أن يعرض له من الشغل بها أكثر مما خشي الشارع، ولم يرد بردها عليه منعه من ملكها ولباسه في غيرها، وإنما معناها كمعنى الخلة التي أهداها لعمر وحرم عليه لباسها، وأباح له الانتفاع بها وبيعها. قال: وفيه دليل أن الواهب والمهدي إذا ردت عليه عطيته من غير أن يكون هو الراجع فيها فله أن يقبلها؛ إذ لا عار عليه في قبولها.\nوذكر غيره أنه إنما كرهها لما فيها من الحرير.\n_________\n(^١) ذكر هذِه القصة البيهقي في \"سننه\" ٢/ ٤٤٩، وأصل الحديث في البخاري برقم (٥٩٥) كتاب: مواقيت الصلاة، باب: الأذان بعد ذهاب الوقت، ومسلم (٦٨١) كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها.\n(^٢) لم أقف عليه.\n(^٣) سيأتي في الباب التالي برقم (٣٧٤).","vol":"5","page":348},{"text":"<span data-type='title' id=toc-469>١٥ - باب إِنْ صَلَّى فِي ثَوْبٍ مُصَلَّبٍ أَوْ تَصَاوِيرَ، هَلْ تَفْسُدُ صَلَاتُهُ؟ وَمَا يُنْهَى عَنْ ذَلِكَ</span>\n٣٧٤ - حَدَّثَنَا أَبُو مَعْمَرٍ عَبْدُ اللهِ بْنُ عَمْرٍو قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ: كَانَ قِرَامٌ لِعَائِشَةَ سَتَرَتْ بِهِ جَانِبَ بَيتِهَا، فَقَالَ النَّبِيُّ - ﷺ -: \"أَمِيطِي عَنَّا قِرَامَكِ هذا، فَإِنَّهُ لَا تَزَالُ تَصَاوِيرُهُ تَعْرِضُ فِي صَلَاتِي\". [٥٩٥٩ - فتح: ١/ ٤٨٤]\nثم ساق حديث أَنَسٍ: كَانَ قِرَامٌ لِعَائِشَةَ سَتَرَتْ بِهِ جَانِبَ بَيْتِهَا، فَقَالَ النَّبِيُّ - ﷺ -: \"أَمِيطِي عَنَّا قِرَامَكِ هذا، فَإِنَّهُ لَا تَزَالُ تَصَاوِيرُهُ تَعْرِضُ فِي صَلَاتِي\".\nالكلام عليه من أوجه.\nأحدها:\nهذا الحديث أخرجه في اللباس أيضًا (^١)، وأخرجه النسائي بألفاظ منها: \"يا عائشة، أخري هذا، فإني إذا رأيته ذكرت الدنيا\" (^٢) ومنها: فهتكه بيده، وقال: \"إن أشد الناس عذابا يوم القيامة الذين يشبهون بخلق الله\" (^٣).\nثانيها:\nذكر البخاري المصلب مع التصاوير لأن كلا منهما تعبد فكان بينهما مناسبة، وذكر هذا الحديث هنا لأنه لما تعرضت التصاوير له في صلاته نزعها عنه لأنها له، فإذا صلى فيها كان بطريق أولى.\n_________\n(^١) سيأتي برقم (٥٩٥٩).\n(^٢) النسائي ٨/ ٢١٣. ولفظه: \"يا عائشة حوّليه فإني كلما دخلت فرأيته ذكرت .. \"\n(^٣) السابق ٨/ ٢١٤.","vol":"5","page":349},{"text":"ثالثها:\nالقِرام -بكسر القاف- ستر فيه رقم ونقوش، قاله الجوهري (^١).\nوقال الخليل: ثوب صوف ملون.\nوقيل: ستر رقيق.\nوقيل: من صوف غليظ جدًّا يفرش في الهودج، أو يغشى به (^٢).\nومعنى \"أميطي\": نحي. قال الكسائي: مطت عنه وأمطت: نحيت، وكذلك مطت غيري وأمطته، وأنكر ذلك الأصمعي وقال: مطت أنا وأمطت غيري (^٣).\nرابعها:\nالحديث دال على عدم بطلان الصلاة بذلك؛ لأنه ذكر أنها عرضت له، ولم ينقل أنه قطعها ولا أعادها، وهو يشبه الحديث الذي في الباب قبله؛ لأنه لما نهي عن القرام الذي فيه التصاوير علم أن النهي عن لباسه أشد وآكد، وهذا كله على وجه الكراهة، ومن صلى بذلك أو نظر إليه فصلاته مجزئة عند العلماء، لما سلف من أنه - ﷺ - لم يعدها. قال المهلب: وإنما أمر باجتناب مثل هذا لإحضار الخشوع في الصلاة وقطع دواعي الشغل (^٤).\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٠٩ مادة: (قرم).\n(^٢) \"العين\" ٥/ ١٥٩ مادة: (قرم).\n(^٣) انظر: \"معجم تهذيب اللغة\" ٤/ ٣٣٢٧ مادة: ماط، \"لسان العرب\" ٧/ ٤٣٠٨ مادة: (ميط).\n(^٤) انظر: \"شرح ابن بطال\" ٢/ ٣٨.","vol":"5","page":350},{"text":"خامسها:\nفيه النهي عن الصور، وقيل: إنه منسوخ بحديث سهيل إلا ما كان رقمًا في ثوب (^١)، وقيل: إنه مخصوص بخبر سهل، وذلك أنه كرهها في خاصة نفسه، وأباحها للباس للضرورة، حكاهما ابن التين.\nقال الخطابي: ويشبه أنها سترت عورة من بيتها لعلمها بنهيه - ﷺ - عن ستر الجدر (^٢)، ويحتمل أن يكون النهي مع هذا أو بعده.\n_________\n(^١) رواه الترمذي (١٧٥٠)، والنسائي ٨/ ٢١٢، وفي \"الكبرى\" (٩٧٦٦)، ومالك ٢/ ١٤٣ - ١٤٤ (٢٠٣٤) برواية أبي مصعب، وأحمد ٣/ ٤٨٦، والطحاوي ٤/ ٢٨٥ في \"شرح معاني الآثار\"، وابن حبان في \"صحيحه\" ١٣/ ١٦٢ (٥٨٥١)، وصححه الألباني في \"غاية المرام\" ١/ ١٠٢.\n(^٢) انظر: \"أعلام الحديث\" ١/ ٣٥٨.","vol":"5","page":351},{"text":"<span data-type='title' id=toc-470>١٦ - باب مَنْ صَلَّى فِي فَرُّوجِ حَرِيرٍ ثُمَّ نَزَعَهُ</span>\n٣٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ، عَنْ أَبِي الَخيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ: أُهْدِيَ إِلَى النَّبِيِّ - ﷺ - فَرُّوجُ حَرِيرٍ، فَلَبِسَهُ فَصَلَّى فِيهِ، ثُمَّ انْصَرَفَ فَنَزَعَهُ نَزْعًا شَدِيدًا -كَالْكَارِهِ لَهُ- وَقَالَ: \"لَا يَنْبَغِي هذا لِلْمُتَّقِينَ\". [٥٨٠١ - مسلم: ٢٠٧٥ - فتح: ١/ ٤٨٤]\nثم ساق بإسناده من حديث عُقْبَةَ بْنِ عَامِرٍ قَالَ: أُهْدِيَ إِلَى النَّبِيِّ - ﷺ - فَرُّوجُ حَرِيرٍ، فَلَبِسَهُ فَصَلَّى فِيهِ، ثُمَّ انْصَرَفَ فَنَزَعَهُ نَزْعًا شَدِيدًا- كَالْكَارِهِ لَهُ- وَقَالَ: \"لَا يَنْبَغِي هذا لِلْمُتَقِينَ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم في اللباس (^١)، والنسائي منه (^٢)، والبخاري أيضًا هناك (^٣).\nثانيها:\n(فروج) بفتح الفاء ثم راء مضمومة مشددة: قال ابن الجوزي: كذا ضبطناه عن شيوخنا في كتاب أبي عبيد وغيره، ويقال: بضم الفاء من غير تشديد على وزن خروج على غير المعدى. وقال القرطبي: قيد بفتح الفاء وضمها، والضم المعروف، وأما الراء فمضمومة، على كل حال مشددة، وقد تخفف (^٤).\n_________\n(^١) مسلم (٢٠٧٥) باب: تحريم استعمال إناء الذهب …\n(^٢) النسائي ٢/ ٧٢ كتاب: القبلة، باب: الصلاة في الحرير، وليس كما يوهم عزو المصنف.\n(^٣) سيأتي برقم (٥٨٠١) باب: القباء وفروج حرير …\n(^٤) \"المفهم\" ٥/ ٣٩٨.","vol":"5","page":352},{"text":"وقال ابن قرقول: هو بفتح الفاء والتشديد في الراء، ويقال تخفيفها أيضًا. وهو كما قال البخاري في كتاب اللباس: القباء الذي شق من خلفه. وقال القرطبي: القباء والفروج كلاهما ثوب ضيق الكمين والوسط مشقوق من خلف، يتشمر فيه للحرب والأسفار (^١). قلت: وهو لبس الأعاجم.\nثالثها: قيل: إن لبسه كان قبل تحريم الحرير على الرجال. قال النووي: ولعل أول النهي والتحريم كان حين نزعه، ولهذا قال في حديث جابر عند مسلم: صلى في قباء ديباج ثم نزعه. وقال: \"نهاني عنه جبريل\" فيكون أول التحريم هذا (^٢). قال ابن حزم: وروينا عن أبي الخير أنه سأل عقبة بن عامر الجهني عن لبنة حرير في جبة فقال: ليس بها بأس (^٣).\nرابعها: قوله: (\"لا ينبغي هذا للمتقين\") وفي رواية: \"إن هذا ليس من لباس المتقين\" (^٤) أي: المؤمنين، فإنهم هم الذين خافوا الله تعالى واتقوه بإيمانهم وطاعتهم له.\nخامسها: اختلف العلماء في الصلاة في الثوب الحرير:\nفقال الشافعي وأبو ثور: يحرم وتصح. وقال ابن القاسم عن مالك:\nمن صلى في ثوب حرير يعيد في الوقت إن وجد ثوبًا غيره. وعليه جل أصحابه. وقال أشهب: لا إعادة عليه في الوقت ولا غيره. وهو قول\n_________\n(^١) السابق ٥/ ٣٩٧.\n(^٢) \"مسلم بشرح النووي\" ١٤/ ٥٢.\n(^٣) \"المحلى\" ٤/ ٤٠.\n(^٤) رواه الطبراني ١٧/ ٢٧٥ (٧٥٨).","vol":"5","page":353},{"text":"أصبغ، وخفف ابن الماجشون لباسه في الحرب والصلاة فيه للترهيب على العدو والمباهاة. وقال آخرون: إن صلى فيه وهو يعلم أن ذلك يجوز يعيد. ومن أجاز الصلاة فيه احتج بأنه لم يرد عن الشارع الإعادة، وهو عجيب؛ لأنه إذ ذاك مباحًا، ومن لم يجزها أحد لعموم تحريمه - ﷺ - لباس الحرير للرجال (^١).\n_________\n(^١) \"طرح التثريب\" ٣/ ٢١٩، وانظر: \"شرح فتح القدير\" ١/ ٢٦٢، \"المنتقى\" ١/ ١٤٩، \"أحكام القرآن\" لابن العربي ٤/ ١٦٨٤ - ١٦٨٧، \"المجموع\" ٣/ ١٨٤ - ١٨٥، \"المغني\" ٢/ ٣٠٤ - ٣٠٥.","vol":"5","page":354},{"text":"<span data-type='title' id=toc-471>١٧ - باب الصَّلَاةِ فيِ الثَّوْبِ الأَحْمَرِ</span>\n٣٧٦ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ قَالَ: حَدَّثَنِي عُمَرُ بْنُ أَبِي زَائِدَةَ، عَنْ عَوْنِ بْنِ أَبِي جُحَيفَةَ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - فِي قُبَّةٍ حَمْرَاءَ مِنْ أَدَمٍ، وَرَأَيْتُ بِلَالًا أَخَذَ وَضُوءَ رَسُولِ اللهِ - ﷺ -، وَرَأَيْتُ النَّاسَ يَبتَدِرُونَ ذَاكَ الوَضُوءَ، فَمَنْ أَصَابَ مِنْهُ شَيْئًا تَمَسَّحَ بِهِ، وَمَنْ لَمْ يُصِبْ مِنْهُ شَيئًا أَخَذَ مِنْ بَلَلِ يَدِ صَاحِبِهِ، ثُمُّ رَأَيْتُ بِلَالًا أَخَذَ عَنَزَةً فَرَكَزَهَا، وَخَرَجَ النَّبِيُّ - ﷺ - في حُلَّةٍ حَمْرَاءَ مُشَمِّرًا، صَلَّى إِلَى العَنَزَةِ بِالنَّاسِ رَكْعَتَيْنِ، وَرَأَيْتُ النَّاسَ وَالدَّوَابَّ يَمُرُّونَ مِنْ بَيْنِ يَدَيِ العَنَزَةِ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح: ١/ ٤٨٥]\nساق فيه حديث عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - فِي قُبَّةٍ حَمْرَاءَ مِنْ أَدَمٍ، وَرَأَيْتُ بِلَالًا أخَذَ وَضُوءَ رَسُولِ اللهِ - ﷺ -، وَرَأَيْتُ النَّاسَ يَبْتَدِرُونَ ذَاكَ الوَضُوءَ، فَمَنْ أَصَابَ مِنْهُ شَيْئًا تَمَسَّحَ بِهِ، وَمَنْ لَمْ يُصِبْ مِنْهُ شَيْئًا أَخَذَ مِنْ بَلَلِ يَدِ صَاحِبِهِ، ثُمَّ رَأَيْتُ بِلَالًا أَخَذَ عَنَزَةً فَرَكَزَهَا، وَخَرَجَ النَّبِيُّ - ﷺ - فِي حُلَّةٍ حَمْرَاءَ مُشَمِّرًا، صَلَّى إِلَى العَنَزَةِ بِالنَّاسِ رَكْعَتَيْنِ، وَرَأَيْتُ النَّاسَ وَالدَّوَابَّ يَمُرُّونَ مِنْ بَيْنِ يَدَيِ العَنَزَةِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث ذكره في باب: سترة الإمام سترة من خلفه (^١) وبعده بقليل في باب الصلاة إلى العنزة (^٢)، وأخرجه في اللباس أيضا في باب القبة الحمراء من أدم (^٣).\n_________\n(^١) سيأتي برقم (٤٩٥).\n(^٢) سيأتي برقم (٤٩٩).\n(^٣) سيأتي برقم (٥٨٥٩).","vol":"5","page":355},{"text":"وأخرجه مسلم (^١) والأربعة (^٢) (^٣)، وسلف أيضًا بعضه في باب استعمال فضل وضوء الناس (^٤)، ويأتي بعضه في باب السترة بمكة وغيرها (^٥).\nثانيها:\nقوله: (في قبة حمراء): هذا قد جاء مصرحًا به أنه كان بالأبطح بمكة (^٦)، وهو الموضع المعروف، ويقال له: البطحاء. ويقال: إنه إلى منى أقرب، وهو المحصب. وهو خيف بني كنانة، وزعم بعضهم أنه ذو طوى، وليس كذلك كما نبه عليه ابن قرقول.\nثالثها:\n(الأدم): بالفتح جمع أديم، وهو الجلد ما كان، وقيل: الأحمر. وقيل: المدبوغ. ذكره في \"المحكم\" (^٧)، وقيل: باطن الجلد، قاله في \"الجامع\" (^٨).\nرابعها:\n(الحلة): بضم الحاء، إزار ورداء، سميا بذلك لأن كل واحد يحل على الآخر، ولا يقال: حلة لثوب واحد إلا أن يكون له بطانة، ووقع في\n_________\n(^١) مسلم (٥٠٣) كتاب: الصلاة، باب: سترة المصلي.\n(^٢) أبو داود (٥٢٠) والترمذي (١٩٧)، والنسائي ٢/ ٧٣، وابن ماجه (٧١١).\n(^٣) في هامش الأصل بخط ناسخها: من خط الشيخ: الكل في الصلاة خلا النسائي ففي الطهارة والحج والزينة.\n(^٤) سلف برقم (١٨٧) كتاب: الوضوء.\n(^٥) سيأتي برقم (٥٠١).\n(^٦) سيأتي برقم (٦٣٣) كتاب: الأذان، باب: الأذان للمسافر إذا كانوا جماعة …\n(^٧) \"المحكم\" ١٠/ ٩٧ مادة: (أدم).\n(^٨) انظر: \"مختار الصحاح\" ٥/ ١٨٥٨ - ١٨٥٩ مادة: (أدم)، \"النهاية في غريب الحديث\" ١/ ٣٣ باب: الهمزة مع الدال.","vol":"5","page":356},{"text":"\"سنن البيهقي\" في الجنائز: تقييدها بالحمرة غالبًا (^١).\nخامسها:\n(الوَضوء) هنا بفتح الواو، و(العنزة): سلف بيانها في الطهارة، ومعنى ركزها: أثبتها، وقد أوضحت كل ذلك في \"شرح العمدة\" (^٢).\nسادسها:\nفيه أنه لا بأس بلباس الأحمر، وأنه غير قادح في الزاهد، وهو راد على من زعم كره لباسه، وزعم بعضهم أن لبسها كان لأجل الغزو، وفيه نظر؛ لأنه كان عقب حجة الوداع، ولم يبق له عدو إذ ذاك، وحديث النهي عنه مؤول بما صبغ بالعصفر.\nسابعها:\nقوله: (يبتدرون): أي: يستبقوا (^٣) إليه تبركًا بآثاره الشريفة، وفيه التبرك بآثار الصالحين، واستعمال فضل طهورهم وطعامهم وشرابهم ولباسهم (^٤).\nثامنها:\nقوله: (مشمرًا): أي: رافعًا إلى أنصاف ساقيه، ونحو ذلك كما جاء في الرواية الأخرى: كأني أنظر إلى بياض ساقيه (^٥). ففيه: رفع الثوب عن الكعبين.\n_________\n(^١) \"سنن البيهقي الكبرى\" ١/ ٤٠٠ من حديث ابن عباس. قال: قال عثمان: في ثلاثة أثواب حلة حمراء وقميصه الذي مات فيه - ﷺ -.\n(^٢) \"الإعلام بفوائد الأحكام\" ١/ ٢٢١، ٤٧٨.\n(^٣) كذا بالأصل، والأولى: يستبقون.\n(^٤) سلف تعليقنا على هذا الكلام وبينا فساده، فراجعه.\n(^٥) رواه مسلم (٥٠٣) كتاب: الصلاة، باب: سترة المصلي. وفي البخاري (٣٥٦٦) =","vol":"5","page":357},{"text":"تاسعها:\nصلاته هذِه هي الظهر، وجاء أنه صلى الظهر ركعتين والعصر ركعتين، ففيه: أن المطلوب قصر الرباعية في السفر، وإن كان قرب بلد.\nعاشرها:\nقوله: (ورأيت الناس والدواب يمرون بين يدي العنزة): يريد أمامها كما جاء في رواية أخرى، وقد جاء في رواية: يمر من ورائها المرأة والحمار، وفي رواية أخرى: يمر بين يديه المرأة والحمار. وأمام ووراء من الأضداد، قال تعالى: ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ [الكهف: ٧٩] يريد: أمامهم. واختلف: هل سترة الإمام سترة لمن خلفه، أو هي سترة له خاصة والإمام سترتهم؟ وسيأتي الكلام عليه في محله إن شاء الله.\n_________\n= بلفظ: \"وبيض ساقيه\".","vol":"5","page":358},{"text":"<span data-type='title' id=toc-472>١٨ - باب الصَّلَاةِ فِي السُّطُوحِ وَالْمِنْبِر وَالْخَشَبِ</span>\nقَالَ أَبُو عَبْدِ اللهِ: وَلَمْ يَرَ الحَسَنُ بَأْسًا أَنْ يُصَلَّى عَلَى الجَمْدِ وَالْقَنَاطِرِ، وَإِنْ جَرى تَحْتَهَا بَوْلٌ أَوْ فَوْقَهَا أَوْ أَمَامَهَا، إِذَا كَانَ بَيْنَهمَا سُتْرَةٌ. وَصَلَّى أَبُو هُرَيْرَةَ عَلَى سَقْفِ المَسْجِدِ بِصَلَاةِ الإِمَامِ. وَصَلَّى ابن عُمَرَ عَلَى الثَّلْجِ.\n\n٣٧٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا أَبُو حَازِمٍ قَالَ: سَأَلُوا سَهْلَ بْنَ سَعْدٍ: مِنْ أَيِّ شَيْءٍ الِمنْبَرُ؟ فَقَالَ: مَا بَقِيَ بِالنَّاسِ أَعْلَمُ مِنِّي هُوَ مِنْ أَثْلِ الغَابَةِ، عَمِلَهُ فُلَانٌ مَوْلَى فُلَانَةَ لِرَسُولِ اللهِ - ﷺ -، وَقَامَ عَلَيهِ رَسُولُ اللهِ - ﷺ - حِينَ عُمِلَ وَوُضِعَ، فَاسْتَقْبَلَ القِبْلَةَ، كَبَّر وَقَامَ النَّاسُ خَلْفِهُ، فَقَرَأَ وَرَكَعَ، وَرَكَعَ النَّاسُ خَلْفَهُ، ثُمَّ رَفَعَ رَأْسَهُ، ثُمَّ رَجَعَ القَهْقَرى، فَسَجَدَ عَلَى الأَرْضِ، ثُمَّ عَادَ إِلَى الِمنْبَرِ ثُمَّ قَرَأَ ثُمَّ رَكَعَ، ثُمَّ رَفَعَ رَأْسَهُ، ثُمَّ رَجَعَ القَهْقَرى حَتَّى سَجَدَ بِالأرْضِ، فهذا شَأْنُهُ. قَالَ أَبُو عَبْدِ اللهِ: قَالَ عَليُّ بْنُ عَبْدِ اللهِ: سَأَلنِي أَحْمَدُ بْنُ حَنْبَلٍ ﵀ عَنْ هذا الَحدِيثِ، قَالَ: فَإِنَّمَا أَرَدْتُ أَنَّ اَلنَّبِيَّ - ﷺ - كَانَ أَعْلَى مِنَ النَّاسِ، فَلَا بَأْسَ أَنْ يَكُونَ الإِمَامُ أَعْلَى مِنَ النَّاسِ بهذا الَحدِيثِ. قَالَ: فَقُلْتُ: إِنَّ سُفْيَانَ بْنَ عُيَيْنَةَ كَانَ يُسْأَلُ عَنْ هذا كَثِيرًا، فَلَمْ تَسْمَعْهُ مِنْهُ؟ قَالَ: لَا. [٤٤٨، ٩١٧، ٢٠٩٤، ٢٥٦٩ - مسلم: ٥٤٤ - فتح: ١/ ٤٨٦]\n\n٣٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ قَالَ: أَخْبَرَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - سَقَطَ عَنْ فَرَسِهِ، فَجُحِشَتْ سَاقُهُ أَوْ كَتِفُهُ، وَآلَى مِنْ نِسَائِهِ شَهْرًا، فَجَلَسَ فِي مَشْرُبَةٍ لَهُ، دَرَجَتُهَا مِنْ جُذُوعٍ، فَأَتَاهُ أَصْحَابُهُ يَعُودُونَهُ، فَصَلَّى بِهِمْ جَالِسًا وَهُمْ قِيَامٌ، فَلَمَّا سَلَّمَ قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا رَكَعَ فَارْكعُوا، وَإِذَا سَجَدَ فَاسْجُدُوا، وَإِنْ صَلَّى قَائِمًا فَصَلُّوا قِيَامًا\". وَنَزَلَ لِتِسْعٍ وَعِشْرِينَ، فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّكَ آلَيْتَ شَهْرًا. فَقَالَ: \"إِنَّ الشَّهْرَ تِسْعٌ وَعِشْرُونَ\". [٦٨٩، ٧٣٢، ٧٣٣، ٨٠٥، ١١١٤، ١٩١١، ٢٤٦٩، ٥٢٠١، ٥٢٨٩، ٦٦٨٤ - مسلم: ٤١١ - فتح: ١/ ٤٨٧]","vol":"5","page":359},{"text":"أصل المنبر من النبر وهو الارتفاع، وسطح كل شيء أعلاه، صرح به الجوهري (^١) وغيره.\nقَالَ: وَلَمْ يَرَ الحَسَنُ بَأْسًا أَنْ يُصَلَّى عَلَى الجَمْدِ وَالْقَنَاطِرِ، وَإِنْ جَرى تَحْتَهَا بَوْلٌ أَوْ فَوْقَهَا أَوْ أَمَامَهَا، إِذَا كَانَ بَيْنَهُمَا سُتْرَةٌ.\nالجمْد: بفتح الجيم وضمها كما قال ابن التين، مثل عَشْر، وعُشْر، مكان صلب مرتفع، وقال ابن قرقول: إنه بسكون الميم، وفي كتاب الأصيلي: والصواب: السكون، وهو الماء الجامد من شدة البرد بدليل الترجمة. وقال صاحب \"المحكم\": الجمد: الثلج (^٢)، زاد ابن عديس الفتح، وقال ابن جعفر هو بالفتح. وقال غيره: هو بالفتح والضم، وبضمهما: ما ارتفع من الأرض. وقال الفارابي: الجمد ما جمد من الماء نقيض الذوب، وهو مصدر. وقال الجوهري: هو بالتحريك جمع جامد والجمْد والجمُد مكان صلب مرتفع، والجمع أجماد وجماد (^٣).\nو(القناطر): جمع قنطرة، وهو كما قال ابن سيده: ما ارتفع من البنيان (^٤). وقال الجوهري: هو الجسر (^٥) أي: الذي يجعل على النهر يعبر عليه.\nوقوله: (إذا كان بينهما سترة). لأنه إذًا كالبعيد قربت النجاسة منه أو بعدت، وفي \"المدونة\": من صلى وأمامه جدار أو مرحاض أجزأه (^٦)، وقال ابن حبيب: إن تعمد الصلاة إلى نجاسة وهي أمامه أعاد، إلا أن تكون بعيدة جدًّا (^٧).\n_________\n(^١) \"الصحاح\" ٢/ ٨٢١، مادة: (نبر).\n(^٢) \"المحكم\" ٧/ ٢٤٥ مادة: (جرم).\n(^٣) \"الصحاح\" ٢/ ٤٥٩ مادة: (جمد).\n(^٤) \"المحكم\" ٦/ ٣٨٥ ما دة: القاف والطاء.\n(^٥) \"الصحاح\" ٢/ ٧٩٦.\n(^٦) \"المدونة\" ١/ ٨٩.\n(^٧) انظر: \"مواهب الجليل\" ٢/ ٦٥.","vol":"5","page":360},{"text":"قال البخاري: وَصَلَّى أَبُو هُرَيْرَةَ عَلَى سَقْفِ المَسْجِدِ بِصَلَاةِ الإِمَامِ. لذا ذكره بصيغة الجزم، وابن أبي شيبة رواه في \"مصنفه\" عن وكيع، عن ابن أبي ذئب، عن صالح مولى التوأمة، وفيه مقال. قال: صليت مع أبي هريرة فوق المسجد بصلاة الإمام وهو أسفل (^١)، وقد صح عن غير واحد. رواه ابن أبي شيبة عن أنس، وسالم بن عبد الله، وغيرهما (^٢)، ولا بأس أن يصلي المأموم على السطح والإمام أسفل المسجد عند الكوفيين (^٣)، وهو قول مالك في غير الجمعة (^٤)، وقال [الليث] (^٥): لا بأس أن يصلي الجمعة ركعتين على ظهر المسجد، وفي الدور على الدكاكين، وفي الطرق إذا اتصلت الصفوف ورأى الناس بعضهم بعضًا حتى يصلوا بصلاة الإمام (^٦)، وعن الشافعي مثله (^٧).\nقال البخاري: وَصَلَّى ابن عُمَرَ عَلَى الثَّلْجِ.\nثم ذكر البخاري حديثين:\nأحدهما: حديث سهل بن سعد في شأن المنبر.\nوالثاني: حديث أنس في المشربة، وهي الغرفة، وصلى على ألواحها وخشبها (^٨). وهو موضع الترجمة، وذكر ابن أبي شيبة عن حذيفة أنه كان مريضًا فكان يصلي قاعدًا، فجعل له وسادة، وجعل له لوح عليها فسجد عليه (^٩).\n_________\n(^١) \"المصنف\" ٢/ ٣٥ (٦١٥٨).\n(^٢) السابق ٢/ ٣٥ (٦١٦٠).\n(^٣) انظر: \"المغني\" ٣/ ٤٤ - ٤٥.\n(^٤) \"المدونة\" ١/ ٨٢، ١٤١.\n(^٥) في الأصل (مالك)، والمثبت من شرح ابن بطال، وهو الصحيح.\n(^٦) انظر: \"شرح ابن بطال\" ٢/ ٤٢.\n(^٧) انظر: \"مختصر المزني\" ص ٤٠، \"البيان\" ٢/ ٤٣٩ - ٤٤١، \"المجموع\" ٢/ ٤٣٩ - ٤٤١.\n(^٨) ورد بهامش الأصل ما نصه: وكذا صلاته على المنبر.\n(^٩) \"المصنف\" ١/ ٢٤٦ (٢٨٣٣).","vol":"5","page":361},{"text":"وكره قوم السجود على العود: روي ذلك عن ابن عمر وابن مسعود أخرجهما ابن أبي شيبة: قال علقمة: دخل عبد الله على أخيه عبدة يعوده فوجده يصلي على عود فطرحه، وقال: إن هذا شيء عرض به الشيطان، ضع وجهك على الأرض، وإن لم تستطع فأومئ إيماء. وكرهه الحسن وابن سيرين (^١).\nوروى ابن أبي شيبة عن مسروق أنه كان يحمل معه لبنة في السفينة (^٢). يعني: يسجد عليها، وابن أبي شيبة وأئمة الفتوى على جواز الصلاة عليه، وحجتهم الإتباع في المنبر والمشربة.\nفأما حديث سهل فالكلام عليه من أوجه:\nأحدها:\nأن البخاري ذكره قريبًا (^٣)، وفي الجمعة (^٤)، والهبة أيضًا (^٥)، وأخرجه مسلم (^٦)، وأبو داود (^٧)، والنسائي (^٨)، وابن ماجه (^٩).\nثانيها:\nقوله: (من أي شيء المنبر؟) أي: منبر رسول الله - ﷺ -، (والأثل) الطرفاء؛ ولهذا جاء هنا (من أثل الغابة) وفي أخرى: من طرفاء الغابة، وقيل: إنه يشبه الطرفاء إلا أنه أعظم منه، والغابة: من عوالي المدينة من جهة الشام، والغابة: المكان الملتف بالشجر، والغابة:\n_________\n(^١) السابق ١/ ٢٤٦ (٢٨٢٩، ٢٨٣٠ - ٢٨٣٢).\n(^٢) السابق ٢/ ٧٢ (٦٦٠٤).\n(^٣) سيأتي برقم (٤٤٨) باب: الاستعانة بالنجار والصناع في أعواد المنبر والمسجد.\n(^٤) سيأتي برقم (٩١٧) باب: الخطبة على المنبر.\n(^٥) سيأتي برقم (٢٥٦٩) باب: من استوهب في أصحابه شيئًا.\n(^٦) مسلم (٥٤٤) كتاب: المساجد، باب: جواز الخطوة والخطوتين في الصلاة.\n(^٧) أبو داود (١٠٨٠).\n(^٨) النسائي ٢/ ٥٧ - ٥٨.\n(^٩) ابن ماجه (١٤١٦).","vol":"5","page":362},{"text":"اسم لقرية أيضًا بالبحرين، وقال ابن بَشكوال: في بعض الروايات: من أثلة كانت قريبة من المسجد.\nثالثها:\nصانع المنبر: هل هو ميمون النجار، أو قبيصة المخزومي، أو صُباح غلام العباس، أو إبراهيم، أو باقوم -بالميم وباللام- غلام سعيد بن العاصي، أقوال ذكرها ابن الأثير (^١)، وقال ابن التين: عمله غلام لسعد بن عبادة، وقيل: للعباس، وقيل: لامرأة من الأنصار. قال ابن سعد: في السنة السابعة: ويقال: في الثامنة، وهو أول منبر عمل في الإسلام، وقيل: صنعه مينا ذكره المنذري، وفي أبي داود: أنه تميم الداري (^٢).\nرابعها:\nقوله: (ما بقي من الناس أعلم به مني). فيه: أن العالم إذا انفرد بعلم شيء يقول ذلك ليوجه إلى حفظه.\nخامسها:\nفي \"الصحيح\" كما سيأتي في إيتاء الصلاة: أنه - ﷺ - أرسل إلى امرأة:\n_________\n(^١) لم أقف على ما نسبه المصنف لابن الأثير أنه ذكر الاختلاف في اسم صانع المنبر ولكن رأيته في \"أسد الغابة\" في ترجمة \"باقوم الروم\" ١/ ١٩٥ ترجمة (٣٥٨) فقال بعد أن ترجم له: يروى عنه صالح مولى التوأمة: أنه صنع لرسول الله - ﷺ - منبره من طرفاء، ثلاث درجات القعدة ودرجتيه. أخرجه الثلاثة. وقال أبو عمر: إسناده ليس بالقائم. ثم رأيت ابن حجر قد ذكر هذا الاختلاف في \"الفتح\" ٢/ ٣٩٩، وذكر سبعة أسماء ورجح أن يكون ميمون.\n(^٢) رواه أبو داود (١٠٨١) عن ابن عمر أن النبي - ﷺ - لما بدَّن قال له تميم الداري ألا اتخذ لك منبرًا يا رسول الله يجمع أو يحمل عظامك قال: \"بلى\". فاتخذ له منبرًا مرقاتين. وقال الحافظ في \"الفتح\" ٢/ ٣٩٨: إسناده جيد. وصححه الألباني في \"صحيح أبي داود\" (٩٩٣).","vol":"5","page":363},{"text":"\"انظري كلامك النجار يعمل لي أعوادا\" (^١) وفيه: أن امرأة، قالت له ذلك فلعلها ابتدأت بذلك ثم أرسل وكان ثلاث درجات، ومن قال كان درجتين أسقط موضع المقام.\nسادسها:\nفيه دلالة على ما ترجم له وهو الصلاة على المنبر، وقد علل صلاته عليه وارتفاعه على المأمومين بالإتباع له والتعليم فإذا ارتفع الإمام على المأموم فهو مكروه إلا لحاجة كمثل هذا فيستحب، وبه قال الشافعي وأحمد (^٢) كما حكاه البخاري والليث، وعن مالك المنع والأوزاعي أيضًا (^٣)، وحكي أيضًا عن أبي حنيفة كما ذكره ابن حزم لكن المعروف عنه الكراهة، وإجازته في مقدار قامة فأقل، وأجاز مالك في الارتفاع اليسير، وعلل المنع بأنه يفعل على وجه الكبر، والشارع معصوم منه (^٤).\nسابعها:\nالقهقرى: المشي إلى خلف، وأصلها مصدر قهقر، وفي نصبها مذاهب، وقد أوضحتها مع فوائد هذا الحديث في \"شرح العمدة\" فراجعه منه (^٥)، ورجوعه القهقرى خوف الاستدبار، وهو عمل يسير؛ لأنه مشي خطوتين.\n_________\n(^١) مسلم (٥٤٤) كتاب: المساجد، باب: جواز الخطوة والخطوتين في الصلاة.\n(^٢) \"الأم\" ١/ ١٥٢، \"المحرر\" ١/ ١٢٣، \"النكت والفوائد السنية\" ١/ ١٢٣.\n(^٣) انظر: \"المدونة\" ١/ ٨٢، \"المغني\" ٣/ ٤٧.\n(^٤) \"المحلى\" ٤/ ٨٤ - ٨٦، وانظر: \"المبسوط\" ١/ ٣٩ - ٤٠، \"بدائع الصنائع\" ١/ ١٤٦، \"التاج والإكليل\" ٢/ ٤٥٤.\n(^٥) \"الإعلام بفوائد عمدة الأحكام\" ٤/ ١١٩.","vol":"5","page":364},{"text":"وأما حديث أنس: فأخرجه البخاري أيضًا في الصيام (^١) والنذور (^٢) والمظالم (^٣)، ومسلم أيضًا (^٤) في الصلاة والصوم (^٥).\nوالكلام عليه من أوجه:\nأحدها:\nمعنى (جحشت ساقه): خدشت، أي: أصابه وجع منعه القيام، وكان ذلك في ذي الحجة، سنة خمس من الهجرة، وقوله: (آلى). أي: حلف، وليس الإيلاء المعروف، (والمشربة): بشين معجمة، ثم راء مضمومة أعلى البيت شبه الغرفة، وقيل: الغرفة، وقيل: الخزانة هي بمنزلة السطح لما تحتها. والجذع: بالذال المعجمة.\nوقوله: (\"إنما جعل الإمام\") لا بد فيه من تقدير محذوف، وهو المفعول الثاني لجعل؛ لأنها هنا بمعنى صير، والتقدير: إنما جعل الإمام إمامًا. والأول: ارتفع لقيامه مقام الفاعل، ومعنى: \"ليؤتم به\" ليقتدى به.\nثانيها:\nقوله: (\"فإذا كبر فكبروا\") هذِه فاء التعقيب فتقتضي أن تكون أفعال\nالمأموم القولية والفعلية عقب أفعال الإمام (… ...) (^٦)، فنبه بالتكبير على القولية وأفعال الإمام القولية والفعلية فيه، وبالركوع على الفعلية، وذهب أبو حنيفة إلى أنه يكبر مع الإمام لا قبله، وصاحباه وافقا الشافعي في\n_________\n(^١) سيأتي برقم (١٩١١)، باب: قول النبي - ﷺ -: \"إذا رأيتم الهلال فصوموا\".\n(^٢) سيأتي برقم (٦٦٨٤)، باب: من حلف أن لا يدخل على أهله شهرًا.\n(^٣) سيأتي برقم (٢٤٦٩)، باب: الغرفة والعلية المشرفة في السطوح وغيرها.\n(^٤) مسلم (٤١١)، باب: ائتمام المأموم بالإمام.\n(^٥) لم أقف عليه.\n(^٦) قدر ثلاث كلمات غير واضحة بالأصل.","vol":"5","page":365},{"text":"كونه بعده (^١).\nثالثها:\nإنما تقتضي الحصر للإمام والمتابعة في كل شيء، حتى النية والهيئة من الموقف وغيره، وقد اختلف في ذلك العلماء، فقال الشافعي وطائفة: لا يضر اختلاف النية، وجعل الحديث مخصوصا بالأفعال الظاهرة (^٢)، وقال مالك وأبو حنيفة: يضر اختلافها، وجعلا اختلاف النيات داخلا تحت الحصر في الحديث (^٣)، وقال مالك وغيره: لا يضر الاختلاف في الهيئة بالتقدم في الموقف، وجعل الحديث عاما فيما عدا ذلك (^٤)، وقد أوضحت الكلام على ذلك في \"شرحي للعمدة\" (^٥).\nرابعها:\nقوله: \"وإن صلى قائما فصلوا قياما\") وهذا الحديث ذكره بعد أن صلى جالسًا (وهم) (^٦) قيام عند الشافعية، [وغيرهم] (^٧) ومنهم البخاري والحنفية والجمهور منسوخ بحديث عائشة الآتي: أنه - ﷺ - صلى قاعدًا، وأبو بكر والناس قيام، وكان هذا في مرض موته (^٨). ونقله البخاري في \"صحيحه\" في باب: إنما جعل الإمام ليؤتم به. عن الحميدي (^٩)، وأبى\n_________\n(^١) انظر: \"المجموع\" ٤/ ١٦٨.\n(^٢) السا بق ٤/ ١٦٨.\n(^٣) انظر: \"أحكام القرآن\" لابن العربي ٤/ ١٨٨، \"عقد الجواهر الثمنية\" ١/ ١٤٣.\n(^٤) انظر: \"الاستذكار\" ٥/ ٣٨١ - ٣٨٧.\n(^٥) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٥٥٤ - ٥٧٦.\n(^٦) كلمة غير مقروءة بالمخطوطة وما أثبتناه يقتضيه السياق. انظر: \"الإعلام\" ٢/ ٥٦٤.\n(^٧) زيادة يقتضيها السياق.\n(^٨) انظر: \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٥٦٤.\n(^٩) سيأتي برقم (٦٨٩) كتاب: الأذان.","vol":"5","page":366},{"text":"ذلك ابن حبان (^١) كما أوضحته في الشرح المذكور، فسارع إليه (^٢)، وقد أوجب أحمد وابن المنذر وابن حزم والأوزاعي قعود المأموم عند قعود الإمام (^٣)، وقال مالك في المشهور عنه وعن أصحابه: لا يجوز أن يؤم أحد جالسًا (^٤) لحديث: \"لا يؤم أحد بعدي جالسا\" (^٥) لكنه مرسل واه، ومن زعم اختصاص ذلك به فقد أبعد، وسيأتي الكلام على حلفه وقوله: (\"إن الشهر تسع وعشرون\") في موضعه إن شاء الله. وهذِه الصلاة الظاهر أنها مكتوبة؛ لقوله في بعض طرق الحديث: \"فحضرت الصلاة\"، وأشار ابن القاسم إلى أن ذلك كان في النافلة كما حكاه القرطبي (^٦).\n_________\n(^١) \"صحيح ابن حبَّان\" ٥/ ٤٧١ - ٤٧٥.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٥٥٤ - ٥٧٦.\n(^٣) انظر: \"الأوسط\" ٤/ ١٨٨، \"المغني\" ٣/ ٦١، \"المحلى\" ٣/ ٥٩ - ٦٣.\n(^٤) انظر: \"المنتقى\" ١/ ٢٣٩، \"الكافي\" ص ٤٦.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٢/ ٤٦٣ (٤٠٨٨)، ومالك (١٥٩) برواية محمد بن الحسن الشيباني، والدارقطني ١/ ٣٩٨، والبيهقي ٣/ ٨٠.\nقال الدارقطني: لم يروه عن الشعبي غير جابر الجعفي وهو متروك، والحديث مرسل لا يقوم به حجة.\nقال الشافعي في \"الرسالة\" ص ٢٥٥ - ٢٥٦ وقد أوهم بعض الناس، فقال: لا يؤمنَّ أحد بعد النبي جالسًا، واحتج بحديث رواه منقطع عن رجل مرغوب الرواية عنه، لا يثبت بمثله حجة على أحد.\nوقال العلامة أحمد شاكر في تعليقه على \"الرسالة\" هذا الحديث غاية في الضعف.\n(^٦) \"المفهم\" ٢/ ٤٦.","vol":"5","page":367},{"text":"<span data-type='title' id=toc-473>١٩ - باب إِذَا أَصَابَ ثَوْبُ المُصَلِّي امْرَأَتَهُ إِذَا سَجَدَ</span>\n٣٧٩ - حَدَّثَنَا مُسَدَّدٌ، عَنْ خَالِدٍ قَالَ: حَدَّثَنَا سُلَيمَانُ الشَّيْبَانِيُّ، عَنْ عَبْدِ اللهِ بْنِ شَدَّادٍ، عَنْ مَيْمُونَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي وَأَنَا حِذَاءَهُ وَأَنَا حَائِضٌ، وَرُبَّمَا أَصَابَنِي ثَوْبُهُ إِذَا سَجَدَ. قَالَتْ: وَكَانَ يُصَلِّي عَلَى الُخمْرَةِ. [انظر: ٣٣٣ - مسلم: ٥١٣ - فتح: ١/ ٤٤٨]\nثم ساق حديث ميمونة قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي وَأَنَا حِذَاءَهُ وَأَنَا حَائِضٌ، وَرُبَّمَا أَصَابَنِي ثَوْبُهُ إِذَا سَجَدَ. قَالَتْ: وَكَانَ يُصَلِّي عَلَى الخُمْرَةِ.\nوهذا الحديث سلف آخر الحيض (^١)، وسيأتي قريبا في موضعين (^٢)، وخالد المذكور في إسناده هو ابن عبد الله الطحان.\n_________\n(^١) سلف برقم (٣٣٣).\n\n(^٢) سيأتي برقم (٣٨١) باب: الصلاة على الخمرة، (٥١٧) باب: إذا صلى إلى فراش فيه حائض.","vol":"5","page":368},{"text":"<span data-type='title' id=toc-474>٢٠ - باب الصَّلَاةِ عَلَى الحَصِيرِ</span>\nوَصَلَّى جَابِرٌ وَأَبُو سَعِيدٍ فِي السَّفِينَةِ قَائِمًا. وَقَالَ الحَسَنُ: تُصَلِّي قَائِمًا مَا لَمْ تَشُقَّ عَلَى أَصْحَابِكَ، تَدُورُ مَعَهَا وَإِلَّا فَقَاعِدًا.\n\n٣٨٠ - حَدَّثَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ جَدَّتَهُ مُلَيْكَةَ دَعَتْ رَسُولَ اللهِ - ﷺ - لِطَعَامِ صَنَعَتْهُ لَهُ، فَأَكَلَ مِنْهُ، ثُمَّ قَالَ: \"قُومُوا فَلأُصَلِّ لَكُمْ\". قَالَ أَنَسٌ: فَقُمْتُ إِلَى حَصِيرِ لَنَا قَدِ اسْوَدَّ مِنْ طُولِ مَا لُبِسَ، فَنَضَحْتُهُ بِمَاءٍ، فَقَامَ رَسُولُ اللهِ - ﷺ -، وَصَفَفْتُ وَالْيَتِيمَ وَرَاءَهُ، وَالْعَجُوز مِنْ وَرَائِنَا، فَصَلَّى لَنَا رَسُول اللهِ - ﷺ - رَكْعَتَيْنِ ثمَّ انْصَرَفَ. [٧٢٧، ٨٦٠، ٨٧١، ٨٧٤، ١١٦٤ - مسلم: ٦٥٨ - فتح: ١/ ٤٨٨]\n(وَصَلَّى جَابِرٌ وَأَبُو سَعِيدٍ فِي السَّفِينَةِ قَائِمًا) وهذا الأثر رواه ابن أبي شيبة، عن عبد الله بن أبي عتبة مولى أنس قال: سافرت مع أبي سعيد الخدري وأبي الدرداء وجابر بن عبد الله- قال حميد وأناس: وأناس. قد سماهم- فكان إمامنا يصلي بنا في السفينة قائمًا ونصلي خلفه قيامًا (^١)، وحكي ذلك أيضًا عن غيرهم (^٢) ورواه أبو نعيم في \"كتاب الصلاة\": عن حميد، عن أنس بن سيرين قال: أمنا أنس في السفينة على بساط (^٣).\nقال البخاري: وَقَالَ الحَسَنُ: تُصَلِّي قَائِمًا مَا لَمْ تَشُقَّ عَلَى أَصْحَابِكَ، تَدُورُ مَعَهَا وإِلَّا فَقَاعِدًا.\n_________\n(^١) \"المصنف\" ٢/ ٦٩ (٦٥٦٣).\n(^٢) منهم: مسلم بن يسار، والشعبي، والحسن، وابن سيرين، وسعيد بن المسيب، وإبراهيم، والحكم. انظر: \"المصنف\" ٢/ ٦٩ (٦٥٦٤ - ٦٥٧١).\n(^٣) لم أعثر عليه فيما هو مطبوع ولعله في المفقود.","vol":"5","page":369},{"text":"وهذا رواه ابن أبي شيبة، عن حفص، عن عاصم، عن الشعبي والحسن وابن سيرين: أنهم قالوا: صل في السفينة قائما، وقال الحسن: لا تشق على أصحابك (^١). وفي رواية الربيع بن صبيح: أن الحسن ومحمدا، قالا: يصلون فيها قيامًا جماعة، وتدورون مع القبلة حيث دارت (^٢).\nوروي أيضا عن مجاهد أن جنادة بن أبي أمية قال: كنا نغزو معه فكنا نصلي في السفينة قعودًا (^٣)، وحكي فعله أيضًا عن أنس بن مالك قال: وكان أبو قلابة لا يرى به بأسًا (^٤)، وقال طاوس: صلِّ قاعدًا (^٥).\nفإن قلت: ما وجه دخول هذا في الصلاة على الحصير؟ قلت: لأنهما اشتركا في الصلاة على غير الأرض لئلا يتخيل أن مباشرة المصلي الأرض شرط من قوله - ﷺ - لمعاذ: \"عفر وجهك في التراب\" (^٦) نبه عليه ابن المنير (^٧).\nواختلف العلماء في الصلاة في السفينة، فقال أبو حنيفة: ومن صلى في السفينة قاعدًا من غير عذر أجزأه، والقيام أفضل (^٨)، وكذا قال الثوري: لإنه أبعد عن شبهة الخلاف وجوَّز؛ لأن الغالب في السفينة دوران الرأس. وقال صاحباه ومالك والشافعي: لا يجوز أن يصلي\n_________\n(^١) \"المصنف\" ٢/ ٦٩ (٦٥٦٥).\n(^٢) المصدر السابق ٢/ ٧٠ (٦٥٧٧).\n(^٣) المصدر السابق ٢/ ٦٩ (٦٥٥٩).\n(^٤) المصدر السابق ٢/ ٩٦ (٦٥٦١).\n(^٥) المصدر السابق ٢/ ٩٦ (٦٥٦٢).\n(^٦) لم أعثر عليه.\n(^٧) \"المتواري\" ص ٨٤.\n(^٨) انظر: \"فتح القدير\" ٢/ ٨، \"المبسوط\" ٢/ ٢ - ٣.","vol":"5","page":370},{"text":"فيها قاعدًا من يقدر على القيام (^١)، وهذا الخلاف إنما هو في غير المربوطة، وأما المربوطة فكالشاطئ.\nفائدة:\nسمي الحصير لأنه يلي وجه الأرض، ووجه الأرض تسمى حصيرا.\nقاله ابن سيده (^٢)، والسفينة: الفلك لأنها تَسْفِنُ وجه الماء أي: تقشره، فعيلة بمعنى فاعلة (^٣).\nثم قال البخاري:\nحَدَّثَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ جَدَّتَهُ مُلَيْكَةَ دَعَتْ رَسُولَ اللهِ - ﷺ - لِطَعَامٍ صَنَعَتْهُ لَهُ، فَأَكَلَ مِنْهُ، ثُمَّ قَالَ: \"قُومُوا فَلأُصَلِّ لَكُمْ\". قَالَ أَنَسٌ: فَقُمْتُ إِلَى حَصِيرٍ لَنَا قَدِ اسْوَدَّ مِنْ طُولِ مَا لُبِسَ، فَنَضَحْتُهُ بِمَاءٍ، فَقَامَ رَسُولُ اللهِ - ﷺ -، وَصَفَفْتُ وَالْيَتِيمَ وَرَاءَهُ، وَالْعَجُوزُ مِنْ وَرَائِنَا، فَصَلَّى لَنَا رَسُولُ اللهِ - ﷺ - رَكْعَتَيْنِ ثُمَّ انْصَرَفَ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه مسلم (^٤)، وأبو داود (^٥)، والترمذي (^٦)، والنسائي (^٧).\n_________\n(^١) انظر: \"المنتقى\" ١/ ٢٧٠، \"حاشيتا قليوبي وعميرة\" ١/ ١٥٤، \"الفروع\" ١/ ٣٨٠.\n(^٢) \"المحكم\" ١/ ١٠٤. مادة: (حصر).\n(^٣) انظر: \"تهذيب اللغة\" ٢/ ١٧٠٩، \"لسان العرب\" ٢/ ٢٠٣١، مادة: (سفن).\n(^٤) مسلم (٦٥٨) كتاب: المساجد، باب: جواز الجماعة في النافلة والصلاة …\n(^٥) أبو داود (٦١٢).\n(^٦) الترمذي (٢٣٤).\n(^٧) النسائي ٢/ ٨٥ - ٨٦.","vol":"5","page":371},{"text":"ثانيها:\nالضمير في (جدته) يعود إلى إسحاق، وجاء في رواية: أنه عائد إلى أنس، رواه مقدم بن يحيى بن محمد عن عمه الهاشم بن يحيى، عن عبيد الله بن عمر، عن إسحاق، عن أنس قال: أرسلت جدتي إلى رسول الله - ﷺ -، واسمها مليكة.\nثالثها:\nمليكة: بضم الميم وزعم الأصيلي أنه بفتحها وكسر اللام، وهي أم سليم.\nرابعها:\nاللام في قوله: \"فلأصلَّ\" مكسورة لام كي والفاء زائدة والياء مفتوحة، وروي بحذف الياء على أنه أمر نفسه، وروي بفتح اللام.\nخامسها:\nقوله: (من طول ما لبس) يؤخذ منه أن (^١) الافتراش يطلق عليه لباس، ولا شك أن لبس كل شيء بحسبه شرعًا ولغة، فافتراش الحصير لا يسمى لباسًا عرفًا.\nسادسها:\nالنضح: الرش هنا، وقد يطلق على الغسل، وضعت ذلك لتليينه وتهيئته للجلوس عليه، فإنه كان من جريد كما جاء في رواية لمسلم (^٢)، ولنظافته، ويجوز أن يكون لزوال ما يعرض من الشك في نجاسته، وهو طهور وفاقًا لمالك، خلافًا للشافعي وأبي حنيفة (^٣).\n_________\n(^١) في هامش الأصل: أي الأول.\n(^٢) مسلم (٦٥٩) كتاب: المساجد، باب: جواز الجماعة في النافلة، والصلاة على حصير وخمرة وثوب وغيرها من الطاهرات.\n(^٣) انظر: \"الأشباه والنظائر\" لابن نجيم ص ٥٧، \"المنثور من القواعد\" ٢/ ٢٥٩ - ٢٦٠، \"الأشباه والنظائر\" للسيوطي ص ٥٣.","vol":"5","page":372},{"text":"قال ابن التين: لإنهم كانوا يلبسون الحصير ومعهم صبي فطيم هو أبو عمير كذا ذكره قبل الجمعة.\nسابعها (^١):\nقوله: (وصففت واليتيم) هو منصوب أي: مع اليتيم، وجاء في رواية أخرى: وصففت أنا (^٢) واليتيم. قال ابن التين: والأول أحسن في لغة العرب (^٣)؛ لأن الضمير المعطوف لا يعطف عليه إلا بعد أن يؤكد لقوله تعالى ﴿اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ﴾ [البقرة: ٣٥].\nثامنها:\nاليتيم جمعه أيتام، واسمه ضمرة الحميري، وقيل: روح، والعجوز هي أم سليم.\nتاسعها:\nالمراد بالانصراف عن الصلاة. وقيل: عن الذنب.\nعاشرها: في فوائده:\nتواضع الشارع بإجابة داعيه، وإجابة الداعي لغير وليمة العرس، وجواز النافلة جماعة؛ لكن في رواية أبي الشيخ الحافظ: فحضرت الصلاة.\nقال ابن حبيب في تفسيره عن مالك: لا بأس أن يفعله الناس اليوم في الخاصة، وليس من الأمر الذي يواظب عليه العامة أن يصلي الرجل بالنفر في سبحة الضحى وغيرها ليلًا ونهارًا في غير نافلة رمضان إلا إذا\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في الثامن بعد الخمسين، كتبه مؤلفه، غفر الله له.\n(^٢) غير واضحة في الأصل ولعلها كما أثبتناها.\n(^٣) يقصد الرواية الثانية لا الأولى، وهي: (وصففت أنا واليتيم).","vol":"5","page":373},{"text":"قل النفر مثل الاثنين والثلاثة من غير أن يكون مشهرا، ومعناه مخافة أن يظنها الجهال من الفرائض والصلاة للتعلم ولحصول البركة، وتسمية الافتراش أي (…) (^١) لباسًا وصلاة الصبي المميز، وأن للصبي موقفًا في الصف (^٢)، وعن أحمد كراهته في الفرائض والمساجد، وأن الاثنين يكونان صفًا، وراء الإمام وهو مذهب العلماء كافة (^٣) إلا ابن مسعود وصاحبيه وأبا حنيفة والكوفيين فإنهم قالوا: يكون بينهما، والصحيح أنه موقوف على فعل ابن مسعود ولعله كان لضيق بالمكان، وفي \"البدائع\" للحنفية: لو فعل ذلك لا يكره (^٤)، وفي \"المحيط\" قيل: لا يكره، وقيل: يكره لمخالفة السنة (^٥).\nوأن موقف المرأة وراء الصبي، والصلاة على الحصير، وسائر ما تنبته الأرض، وهو إجماع إلا من شذ (^٦)، وحديث أنه لم يصل عليه لا يصح (^٧)، وأن المرأة المتجالة الصالحة إذا دعت إلى طعام أجيبت، وأن الأصل في الحصير ونحوها الطهارة، وأن الأفضل في نوافل النهار كونها ركعتين، وفيه غير ذلك مما أوضحته في \"شرح العمدة\" فراجعه منه (^٨).\n_________\n(^١) كلمة غير واضحة بالأصل.\n(^٢) انظر: \"المدونة\" ١/ ٩٧.\n(^٣) انظر: \"المغني\" ٣/ ٥٧ - ٥٨.\n(^٤) \"بدائع الصنائع\" ١/ ١٥٨.\n(^٥) \"المحيط البرهاني\" ٢/ ٢٠١.\n(^٦) انظر: \"المغني\" ٣/ ٤٠ - ٤١.\n(^٧) رواه أبو يعلى ٧/ ٤٢٦ (٤٤٤٨). قال الهيثمي في \"المجمع\" ٢/ ٥٧ رجاله موثقون. قال الألباني في \"الثمر المستطاب\" ١/ ٤٤٣: ففي ثبوته نظر.\n(^٨) \"الإعلام\" ٢/ ٥٢٣ - ٥٣٨.","vol":"5","page":374},{"text":"<span data-type='title' id=toc-475>٢١ - باب الصَّلَاةِ عَلَى الخُمْرَةِ</span>\n٣٨١ - حَدَّثَنَا أَبُو الوَليدِ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا سُلَيْمَانُ الشَّيْبَانِيُّ، عَنْ عَبْدِ اللهِ بْنِ شَدَّادٍ، عَنْ مَيْمُونَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي عَلَى الْخُمْرَةِ. [انظر: ٣٣٣ - مسلم: ٥١٣ - فتح: ١/ ٤٩١]\nساق بإسناده حديث مَيْمُونَةَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي عَلَى الخُمْرَةِ.\nوقد سلف قريبا (^١)، ويأتي أيضا في باب: إذا صلي إلى فراش وفيه حائض (^٢)، والخمرة: حصير ينسج من السعف، أصغر من المصلى قاله في \"المحكم\" قال: وقيل: الخمرة الحصير الصغير الذي يسجد عليه (^٣)، وقال الجوهري: الخمرة بالضم سجادة صغيرة تعمل من سعف النخل وترمل بالخيوط (^٤).\nقال في \"المغرب دا: سميت بذلك لأنها تستر الأرض، ومنه الخمار (^٥).\nوقال الرماني في \"اشتقاقه\": لأنها تستر الوجه عن مباشرة الأرض، وقال في \"المشارق\": هي السجادة سميت بذلك؛ لأن خيوطها مستورة بسعفها (^٦).\n_________\n(^١) سلف برقم (٣٧٩) باب: إذا أصاب ثوب المصلي امرأته، وسلف أيضًا برقم (٥١٧) كتاب: الصلاة.\n(^٢) سيأتي برقم (٥١٧) كتاب: الصلاة.\n(^٣) \"المحكم\" ٥/ ١١٦ مادة: (خمر).\n(^٤) \"الصحاح\" ٢/ ٦٤٩ مادة: (خمر).\n(^٥) \"المغرب في ترتيب المعرب\" ١/ ٢٧٠ مادة: (خمر).\n(^٦) \"مشارق الأنوار\" ١/ ٢٤٠ مادة: (خمر).","vol":"5","page":375},{"text":"ولا يكون خمرة إلا هذا المقدار، وقد يطلق على الكثير من نوعها، وفي الحديث دلالة على جواز الصلاة على الحصير، وقد سلف في الباب قبله، وقد فعله جابر وأبو ذر وزيد بن ثابت وابن عمر، وقال سعيد بن المسيب: الصلاة على الخمرة سنة (^١).\n_________\n(^١) انظر: \"المصنف\" ١/ ٣٥٠ - ٣٥١.","vol":"5","page":376},{"text":"<span data-type='title' id=toc-476>٢٢ - باب الصَّلَاةِ عَلَى الفِرَاشِ</span>\nوَصَلَّى أَنَسٌ عَلَى فِرَاشِهِ. وَقَالَ أَنَسٌ: كُنا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - فَيَسْجُدُ أَحَدُنَا عَلَى ثَوْبِهِ. [انظر: ٣٨٥]\n\n٣٨٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِك، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّ - ﷺ -- أَنَّهَا قَالَتْ: كُنْتُ أَنَامُ بَينَ يَدَيْ رَسُولِ اللهِ - ﷺ - وَرِجْلَايَ فِي قِبْلَتِهِ، فَإِذَا سَجَدَ غَمَزَنِي، فَقَبَضْتُ رِجْلَيَّ، فَإِذَا قَامَ بَسَطْتُهُمَا. قَالَتْ: وَالْبُيُوتُ يَوْمَئِذٍ لَيْسَ فِيهَا مَصَابِيحُ. [٣٨٣، ٣٨٤، ٥٠٨، ٥١١، ٥١٢، ٥١٣، ٥١٤، ٥١٥، ٥١٩، ٩٩٧، ١٢٠٩، ٦٢٧٦ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٤٩١]\n\n٣٨٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي وَهْيَ بَيْنَهُ وَبَيْنَ القِبْلَةِ عَلَى فِرَاشِ أَهْلِهِ اعْتِرَاضَ الجَنَازَةِ. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٤٩٢]\n\n٣٨٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ، عَنْ عِرَاكٍ، عَنْ عُرْوَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُصَلِّي وَعَائِشَةُ مُعْتَرِضَةٌ بَيْنَهُ وَبَيْنَ القِبْلَةِ عَلَى الفِرَاشِ الذِي يَنَامَانِ عَلَيْهِ. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٤٩٢]\nثم ساق حديث عائشة من ثلاث طرق:\nأولها: عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ أَبِي سَلَمَةَ عنها أَنَّهَا قَالَتْ: كُنْتُ أَنَامُ بَيْنَ يَدَيْ رَسُولِ اللهِ - ﷺ - وَرِجْلَايَ فِي قِبْلَتِهِ، فَإِذَا سَجَدَ غَمَزَنِي، فَقَبَضْتُ رِجْلَيَّ، فَإِذَا قَامَ بَسَطتُهُمَا. قَالَتْ: وَالْبُيُوتُ يَوْمَئِذٍ لَيْسَ فِيهَا مَصَابِيحُ.\nثانيها: من حديث عروة عنها أَنَّه - ﷺ - كَانَ يُصَلِّي وَهْيَ بَيْنَهُ وَبَيْنَ القِبْلَةِ عَلَى فِرَاشِ أَهْلِهِ اعْتِرَاضَ الجَنَازَةِ.","vol":"5","page":377},{"text":"ثالثها: من حديث عِرَاكٍ، عَنْ عُرْوَةَ أَنَّه - ﷺ - كَانَ يُصَلِّي وَعَائِشَةُ مُعْتَرِضَةٌ بَيْنَهُ وَبَيْنَ القِبْلَةِ عَلَى الفِرَاشِ الذِي يَنَامَانِ عَلَيْهِ.\nوالكلام على ذلك من أوجه:\nأحدها:\nأثر أنس رواه ابن أبي شيبة في \"مصنفه\": عن ابن المبارك عن حميد قال: كان أنس يصلي على فراشه، وحكاه عن طاوس أيضًا (^١).\nوأما تعليق أنس فذكره مسندًا في الباب الذي بعده بمعناه (^٢).\nوأما حديثها الأول: فسيأتي في موضعين من البخاري في الصلاة في باب: التطوع خلف المرأة (^٣)، وما يجوز من العمل في الصلاة أواخر كتاب الصلاة (^٤).\nوأخرجه مسلم أيضًا (^٥) وأبو داود (^٦) والنسائي (^٧) والترمذي (^٨) وابن ماجه (^٩).\nوأما حديثها الثاني: فأخرجه ابن ماجه (^١٠).\n_________\n(^١) انظر: \"المصنف\" ١/ ٢٤٤ (٢٨١٠، ٢٨١١).\n(^٢) سيأتي برقم (٣٨٥) باب: السجود على الثوب في شدة الحر.\n(^٣) سيأتي برقم (٥١٣).\n(^٤) سيرد في آخر كتاب الصلاة في باب: من قال لا يقطع الصلاة شيء برقمي (٥١٤، ٥١٥)، وباب: هل يغمز الرجل امرأته عند السجود لكي يسجد (٥١٩).\n(^٥) مسلم (٥١٢).\n(^٦) أبو داود (٧١٤).\n(^٧) النسائي ١/ ١٠١ - ١٠٣.\n(^٨) لم أقف عليه.\n(^٩) لم أقف عليه.\n(^١٠) ابن ماجه (٩٥٦).","vol":"5","page":378},{"text":"وأما الثالث: فهو مرسل كما شهد له، وأخرجه صاحبا \"المستخرجين\" الإسماعيلي وأبو نعيم (^١)، وكذا قال الحميدي: كذا وقع مرسلا (^٢). وقد سلف أن عروة روى نحوه عن عائشة (^٣). وعراك بن مالك ثقة مات في زمن يزيد بن عبد الملك بالمدينة (^٤).\nثانيها:\nالجنازة بكسر الجيم وفتحها من جنز إذا ستر، وقيل: بالفتح للميت، وبالكسر للنعش، وقيل عكسه.\nثالثها: في فقهه: وفيه مسائل:\nالأولى: جواز الصلاة على كل طاهر، فراشًا كان أو غيره، فالرواية الأولى ليس فيها ذكر الفراش بخلاف الثانية والثالثة، والحديث يفسر بعضه بعضًا، وقد اختلف العلماء في إخبارهم بعض ما يصلى عليه دون غيره، فروي عن عمر أنه صلى على عبقري (^٥)،\n_________\n(^١) \"المستخرج\" ٢/ ١١٩ (١١٣٤).\n(^٢) \"مسند الحميدي\" ١/ ٢٤٥ (١٧١).\n(^٣) سلف برقم (٣٨٣).\n(^٤) عراك بن مالك الغفاري الكناني المدني.\nروى عن طلحة بن عبيد الله بن كريز، وعبد الله بن عمر بن الخطاب، وعبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام، وعبد الله بن عبد الله بن عتبة، وعروة بن الزبير وغيرهم.\nوروى عنه: بكير بن الأشج، وأبو الغصن ثابت بن قيس المدني، وجعفر بن ربيعة المصري، والحكم بن عيينة الكوفي، وغيرهم. وثقه العجلي وأبو زرعة، وأبو حاتم. روى له الجماعة. مات خلافة يزيد بن عبد الملك.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٢٥٣، \"طبقات خليفة\" ص ٢٤٨، ٢٥٧، \"التاريخ الكبير\" ٧/ ٨٨ (٣٩٥)، \"تهذيب الكمال\" ١٩/ ٥٤٥ - ٥٤٩ (٣٨٩٣).\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٥٢ (٤٠٤٧).","vol":"5","page":379},{"text":"وهي الطنفسة (^١)، وعن علي وابن عباس وابن مسعود وأنس: أنهم صلوا على المسوح. وصلى ابن عباس وجابر بن عبد الله وأبو الدرداء والنخعي والحسن على طنفسة (^٢). وصلى قيس بن عباد على لبد دابة (^٣).\nوقال الثوري: يصلى على البساط والطنفسة واللبد، وهو قول الشافعي وأبي حنيفة (^٤)، وروي عن ابن مسعود: أنه لا يسجد إلا على الأرض. وعن عروة مثله (^٥).\nوكرهت طائفة الصلاة إلا على الأرض أو نباتها. روي ذلك عن جابر بن زيد، وقال: أكره الصلاة على كل شيء من الحيوان، وأستحب الصلاة على كل شيء من نبات الأرض، وهو قول مجاهد، وقال قتادة: قال سعيد بن المسيب وابن سيرين: الصلاة على الطنفسة محدث (^٦)، ونهى الصديق عن الصلاة على البراذع (^٧) (^٨). وقال مالك\n_________\n(^١) الطُّنفُسة: بضم الهاء وكسرها، النمرقة فوق الرجل وجمعها طنافس، وقيل هي البساط الذي له خملٌ رقيق، قال ابن الأعرابي: طنفس إذا ساء خلقه بعد حسن، ويقال للسماء مطرفسة، ومطنفسة إذا استغمدت في السحاب الكثير، وكذلك الإنسان إذا لبس الثياب الكثيرة مطرفس ومطنفس. انظر: \"تهذيب اللغة\" ٣/ ٢٢٢٤، \"اللسان\" ٥/ ٢٧١٠ مادة: طنفس.\n(^٢) انظر: \"المصنف\" ١/ ٣٥١ - ٣٥٢ (٤٠٤٤، ٤٠٤٥، ٤٠٤٦، ٤٠٤٩).\nتنبيه: ولم أجده عن جابر بن عبد الله.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٥٢ (٤٠٥٢).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٣٣، \"المبسوط\" ١/ ٢٠٦، \"القوانين الفقهية\" ١/ ٣٩، \"الإقناع\" ١/ ٣٧، \"المغني\" ٢/ ٤٧٩.\n(^٥) انظر: \"المصنف\" ١/ ٣٥٣ (٤٠٥٩، ٤٠٦٢).\n(^٦) انظر: \"المصنف\" ١/ ٣٥٢ - ٣٥٣ (٤٠٥٦، ٤٠٥٧، ٤٠٥٨، ٤٠٦٠).\n(^٧) لم أجده فيما هو مطبوع ولعله في المفقود.\n(^٨) ورد بهامش الأصل ما نصه: في \"الكبير\" للطبراني مسندًا مرفوعًا النهي عن الصلاة على البرذعة ونهى أبي بكر عن الصلاة عليها رأيته في \"جامع سفيان الثوري\"، قال =","vol":"5","page":380},{"text":"في بساط الصوف والشعر إذا وضع المصلي جبهته ويديه على الأرض، فلا أرى بالقيام عليها بأسًا (^١)، وعن عطاء مثله (^٢). وقال مغيرة: قلت لإبراهيم حين ذكر كراهته الصلاة على الطنفسة: إن أبا وائل يصلي عليها قال: أما إنه خير مني (^٣)، وفي \"كتاب الصلاة\" لأبي نعيم: حدثنا زمعة بن صالح، عن سلمة بن هرام، عن عكرمة، عن ابن عباس أنه - ﷺ - صلى على بساط (^٤). وحدثنا زمعة، عن عمرو بن دينار، عن كريب، عن أبي معبد، عن ابن عباس قال: قد صلى رسول الله - ﷺ - على بساط (^٥).\nالثانية: أن المرأة لا تُبْطل صلاة من صلى إليها، ولا من مرت بين يديه، وهو قول جمهور الفقهاء سلفًا وخلفًا، منهم الشافعي ومالك وأبو حنيفة (^٦)، ومعلوم أن اعتراضها بين يديه أشد من مرورها، وذهب بعضهم إلى قطع مرور المرأة والحمار والكلب.\nوقال أحمد: يقطعها الكلب الأسود، وفي قلبي من الحمار والمرأة شيء (^٧).\nوقال ابن حزم: يقطع الصلاة كون الكلب بين يديه مارًّا أو غير مار،\n_________\n= سفيان عن حصين، عن أبي خالد، عن مولاة له يقال لها عزة: قالت: كنا نصلي على البراخ فنهانا أبو بكر - ﵁ - أن نصلي على البراذع.\n(^١) انظر: \"مواهب الجليل\" ٢/ ٢٥٤ - ٢٥٥.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٥٢ (٤٠٤٨).\n(^٣) المصدر السابق ١/ ٣٥٢ (٤٠٤٦).\n(^٤) لم أجده في المطبوع ولعله في المفقود.\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٥١ (٤٠٤٣).\n(^٦) انظر: \"المحيط البرهاني\" ٢/ ٢١٢ - ٢١٣، \"الذخيرة\" ٢/ ١٥٩، \"البيان\" ٢/ ١٥٨.\n(^٧) انظر: \"المغني\" ٣/ ٩٧ وما بعدها.","vol":"5","page":381},{"text":"أو كبيرًا كان أو صغيرًا، حيًّا أو ميَّتًا، وكون الحمار بين يديه كذلك أيضا، وكون المرأة بين يدي الرجل مارة أو غير مارة صغيرة أو كبيرة إلا أن تكون مضطجعة معترضة فقط، فلا تقطع الصلاة حينئذ ولا يقطع النساء بعضهن صلاة بعض (^١).\nوالجواب عن حديث قطع الصلاة بهؤلاء من وجهين:\nأحدهما: أن المراد بالقطع النقص لشغل القلب بهذِه الأشياء، وليس المراد إبطالها؛ لأن المرأة تفتن بالمتفكر فيها، والحمار ينهق، والكلب يهوش، فلما كانت هذِه الأمور أيلة إلى القطع جعلها قاطعة.\nوالثاني: أنها منسوخة بحديث: \"لا يقطع الصلاة شيء وادرءوا ما استطعتم\" (^٢) (^٣) وصلى الشارع وبينه وبين القبلة عائشة، وكانت الأتان ترتع بين يديه بمنى (^٤)، ولم ينكره أحد لكن النسخ لا يصار إليه إلا بأمور منها التاريخ وأنى به، وذهب ابن عباس وعطاء إلى أن المرأة التي تقطع الصلاة إنما هي الحائض، يرده أنه جاء في بعض\n_________\n(^١) \"المحلى\" ٤/ ٨.\n(^٢) رواه أبو داود (٧١٩)، \"والدارقطني\" ١/ ٣٦٨، والبيهقي ٢/ ٢٧٨.\nقال النووي في \"المجموع\" ٣/ ٢٢٥: رواه أبو داود بإسناد ضعيف من رواية أبي سعيد الخدري.\nقال المنذري في \"مختصر سنن أبي داود\" ١/ ٣٥٠ في إسناده: مجالد هو ابن سعيد بن عمير الهمداني الكوفي، وقد تكلم فيه غير واحد، وأخرج له مسلم حديثًا مقرونًا بجماعة من أصحاب الشعبي.\nوقال الألباني في \"ضعيف سنن أبي داود\" (١١٥): هذا إسناد ضعيف.\n(^٣) في هامش الأصل حاشية بخط ناسخها: حديث: \"لا يقطع الصلاة شيء وادرءوا ما استطعتم فإنما هو شيطان\" رواه أبو داود بإسناد ضعيف من حديث أبي سعيد الخدري، قاله النووي في \"شرح المهذب\".\n(^٤) سلف برقم (٧٦) كتاب: العلم، باب: متى يصح سماع الصغير.","vol":"5","page":382},{"text":"الروايات هذا الحديث. قال شعبة: وأحسبها قالت: وأنا حائض. وورود بإسناد ضعيف: \"يقطع الصلاة اليهودي والنصراني والمجوسي والخنزير\" (^١).\n_________\n(^١) رواه أبو داود (٧٠٤) من طريق معاذ بن هشام، عن أبيه، عن يحيى، عن عكرمة، عن ابن عباس قال: أحسبه عن رسول الله - ﷺ -، وعبد بن حميد في \"مسنده\" ١/ ٥٠٤ (٥٧٤)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٥٨، وابن عدي في \"الكامل في ضعفاء الرجال\" ٨/ ١٨٥ في ترجمة معاذ بن هشام الدستوائي والبيهقي في \"سننه\" ٢/ ٢٧٥، وقال أبو داود في \"سننه\" ١/ ٤٥٣ - ٤٥٤: في نفسي من هذا الحديث شيء: كنت أذاكر به إبراهيم وغيره فلم أر أحدًا جاء به عن هشام ولا يعرفه، ولم أر أحدًا يحدث به عن هشام وأحسب الوهم من ابن أبي سمينة -يعني: محمد بن إسماعيل البصري مولى بن هاشم- والمنكر فيه ذكر المجوسي وفيه على قذفه بحجر وذكر الخنزير يرو فيه نكارة.\nثم قال: ولم أسمع هذا الحديث إلا من محمد بن إسماعيل وأحسبه وهم؛ لأنه كان يحدثنا من حفظه. وقال ابن عدي في \"الكامل\" ٨/ ١٨٥، وهذا عن يحيى غير محفوظ بهذا المتن، وقال عبد الحق في \"أحكامه\" ١/ ٣٤٥: إنما يصح من هذا ذكر المرأة والكلب والحمار. اهـ.\nوقال ابن القطان الفاسي في \"بيان الوهم والإيهام الواقعين في كتاب الأحكام\" ٣/ ٣٥٥ - ٣٥٦: وعلى هذا الحديث بادية وهي الشك في رفعه فلا يجوز أن يقال أنه مرفوع، وراويه قد قال: أحسبه عن رسول الله - ﷺ -، وإلا فليس في إسناده متكلم فيه إلا عكرمة وهو عندي من لا يوضع فيه نظر، ثم ذكر كلام أبي داود، ثم قال: وهذا كله لا يحتاج إليه، فإنه رأى، لا خبر، ولم يجزم ابن عباس برفعه وابن أبي سمينة أحد الثقات، وقد جاء لهذا الخبر بذكر أربعة فقط عن ابن عباس بسند جيد كذلك، ثم ساق حديث البزار من طريق قتادة، عن جابر بن زيد، عن ابن عباس موقوفًا عليه. وضعفه الألباني كما في \"ضعيف سنن أبي داود\" (١١٠)، \"المشكاة\" (٧٨٩). وقال: وقد جاء موقوف على ابن عباس بسند صحيح عنه مختصرًا، ثم أن فيه عنعنة يحيى بن أبي كثير ولذلك أوردته في ضعيف السنن. وضعفه أيضًا في \"ضعيف الجامع الصغير\" (٥٦٥). =","vol":"5","page":383},{"text":"المسألة الثالثة: أن العمل اليسير في الصلاة غير قادح.\nالرابعة:\nفيه جواز الصلاة إلى النائم، وكرهه بعضهم لغير الشارع لخوف الفتنة بها، وبذكرها واشتغال القلب. والشارع كان بالليل ولا مصباح فلا مشاهدة مع عصمته الثابتة.\nوأما حديث ابن عباس أنه - ﷺ - قال: \"لا تصلوا خلف النائم ولا المتحدث\" (^١) فقال أبو داود: روي من غير وجه عن محمد بن\n_________\n= وقد رواه عبد الرزاق في \"مصنفه\" ٢/ ٢٧ (٢٣٥٣) عن ابن عِنة، عن عبد الله بن أبي يزيد، عن ابن عباس موقوفًا عليه، ورواه أيضًا موقوفًا على عكرمة ٢/ ٢٧ (٢٣٥٢) وكذا ابن أبي شيبة في \"مصنفه\" ١/ ٢٥٢ (٢٩٠٤) من طرق عنه.\n(^١) رواه أبو داود (٦٩٤)، وابن ماجه (٩٥٩)، ورواه بن حميد مطولًا (٦٧٤)، وكذا الحاكم في \"المستدرك\" ٤/ ٢٧٠، والبيهقي في \"سننه\" ٢/ ٢٧٩. وقال أبو داود في \"سننه\" ٢/ ١٦٤: روى هذا الحديث من غير وجه، عن محمد بن كعب كلها واهية. وهذا الطريق أمثلها، وهو ضعيف أيضًا.\nوقال الخطابي في \"معالم السنن\" ٣٤١/ ١ - ٣٤٢: هذا حديث لا يصح عن النبي - ﷺ - لضعف سنده وعبد الله بن يعقوب لم يسم من حدثه عن محمد بن كعب وإنما رواه عن محمد بن كعب رجلان كلاهما ضعيف، ورواه أيضًا عبد الكريم، عن مجاهد، عن ابن عباس، وعبد الكريم متروك الحديث، وقد ثبت عن النبي - ﷺ - أن صلى وعائشة نائمة معترضة بينه وبين القبلة.\nوقال ابن خزيمة في \"صحيحه\" ٢/ ١٨: باب ذكر البيان على توهين خبر محمد بن كعب: \"لا تصلوا خلف النائم ولا المتحدثين\" ولم يرو ذلك الخبر أحد يجوز الاحتجاج بخبره.\nوقال البيهقي في \"المعرفة\" ٣/ ١٩٨: وهذا أمثل ما ورد فيه، وهو مرسل من قبل محمد بن كعب، ويذكر من أوجه كلها ضعيفة. وتعقبه ابن التركماني في \"الجوهر النقي\" ٢/ ٢٧٩، فقال: وفيه نظر، فإن محمدًا صرح بأن ابن عباس حدثه، وصرح صاحب \"الكمال\" بأنه سمع منه فكيف يكون حديثه عنه مرسلًا، وقال المنذري في =","vol":"5","page":384},{"text":"كعب كلها واهية، وهذا أمثلها وهو ضعيف أيضًا (^١). وصرح به الخطابي (^٢) وغيره (^٣)، وكان ابن عمر لا يصلي خلف رجل يتكلم إلا يوم الجمعة (^٤).\nرواه أبو داود بسند منقطع، وفي \"مراسيله\" بسند ضعيف: نهى رسول الله - ﷺ - أن يتحدث الرجلان بينهما أحد يصلي (^٥).\nوعن ابن الحنفية أن رسول الله - ﷺ -[رأى رجلًا يصلي إلى رجل] (^٦) فأمره أن يعيد، قال: لِمَ يا رسول الله - ﷺ -؟ قال: \"لإنك صليت وأنت\n_________\n= \"مختصره\" ١/ ٣٤١ - ٣٤٢: وأخرجه ابن ماجه، في إسناده رجل مجهول. اهـ.\nوقال النووي في \"خلاصة الأحكام\" ١/ ٥٢٧: رواه أبو داود، اتفقوا على ضعفه، وفي إسناده مجهول.\nوقال في مقدمة \"شرح صحيح مسلم\" ١/ ٩٥ - ٩٦: وسمعت الحسن الحلواني يقول: رأيت في كتاب عفان حديث هشام أبي المقدام حديث عمر بن عبد العزيز، قال: هشام حدثني رجل يقال له يحيى بن فلان، عن محمد بن كعب، قال: قلت لعفان: إنهم يقولون هشام سمعه من محمد بن كعب، فقال: إنما ابتلى من قبل هذا الحديث كان يقول حدثني يحيى، عن محمد ثم ادَّعى بعد أنه سمعه من محمد. اهـ.\nقال الحافظ في \"الفتح\" ١/ ٤٩٢: وفيه أن الصلاة إلى النائم لا تكره وقد وردت أحاديث ضعيفه في النهي عن ذلك، وقال في ١/ ٥٨٧: وفي الباب عن ابن عمر أخرجه ابن عدي، وعن أبي هريرة أخرجه الطبراني في \"الأوسط\" وهما واهيان أيضًا.\n(^١) \"سنن أبي داود\" ٢/ ١٦٤.\n(^٢) \"معالم السنن\" ١/ ٣٤١.\n(^٣) يشير إلى ما قاله النووي في \"الخلاصة\" ١/ ٥٢٧، والمنذري في \"مختصره\" والحافظ في \"الفتح\" ١/ ٤٩٢، \"الدراية\"١/ ١٨٥.\n(^٤) لم أقف عليه في \"سنن أبي داود\" ولكن وجدته عند ابن أبي شيبة في \"مصنفه\" ٢/ ٦١ (٦٤٧٠).\n(^٥) \"مراسيل أبي داود\" ص ٨٨ (٣١).\n(^٦) ليست في الأصول، ولعله سقط، والمثبت من \"مراسيل أبي داود\".","vol":"5","page":385},{"text":"تنظر إليه مستقبله\" (^١)، وفي \"كامل ابن عدي\" بسند واه عن ابن عمر: نهى رسول الله - ﷺ - أن يصلي الإنسان إلى نائم أو متحدث (^٢)، وفي \"الأوسط\" للطبراني من حديث أبي هريرة بإسناده ضعيف مرفوعًا: \"نهيت أن أصلي خلف النائم والمتحدثين\" (^٣). وفي كتاب \"الصلاة\" لأبي نعيم حدثنا سفيان عن أبي إسحاق عن معدي كرب عن عبد الله قال: لا تصلي بين يدي قوم يمترون (^٤).\nوعن سعيد بن جبير إذا كانوا يذكرون الله فلا بأس (^٥). وفي رواية: كره سعيد أن يصلي وبين يديه متحدث (^٦). وضرب عمر بن الخطاب رجلين أحدهما مستقبل الآخر، وهو يصلي (^٧).\nالخامسة:\nهذا الغمز يحتمل أن يكون بحائل وبغيره وإن استبعد ابن بطال الأول حيث قال: وزعم الشافعي أن غمْزه لها كان على ثوب، وهو بعيد؛ لأنه يقول: إن الملامسة تنقض الوضوء، وإن لم يكن معها لذة\n_________\n(^١) \"مراسيل أبي داود\" ص ٨٧ (٣٠).\n(^٢) لم أقف عليه في \"الكامل\" وقال الألباني في \"الإرواء\" ٢/ ٩٥: حديث ابن عمر لم أقف على إسناده.\n(^٣) \"الأوسط\" ٥/ ٢٥٦، وقال الهيثمي في \"المجمع\" ٢/ ٦٢: فيه محمد بن عمرو بن علقمة واختلف في الاحتجاج به، وقال الحافظ في \"الفتح\" ١/ ٥٨٧: وفي الباب عن ابن عمر أخرجه ابن عدي وعن أبي هريرة أخرجه الطبراني في \"الأوسط\" وهما داهيان أيضًا.\n(^٤) لم أقف عليه في المطبوع من كتاب \"الصلاة\" لأبي نعيم ولعله في المفقود منه، ثم هو عند ابن أبي شيبة في \"المصنف\" ٢/ ٦١ (٦٤٦٩).\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٦١ (٦٤٧١).\n(^٦) لم أقف عليه في المطبوع من كتاب \"الصلاة\" لأبي نعيم ولعله في المفقود.\n(^٧) لم أقف عليه في المطبوع من كتاب \"الصلاة\" لأبي نعيم ولعله في المفقود.","vol":"5","page":386},{"text":"إذا أفضى بيده إلى جسم امرأة.\nقال: فدل على أن الملامسة باليد لا تنقض الطهارة؛ لأن الأصل في الرِجْل أن تكون بلا حائل، وكذلك اليد حتى يثبت الحائل (^١).\nقلت: هذِه واقعة حال وهي محتملة، فلا دلالة فيها إذن مع أن الظاهر من حال النائم الستر، فهو دليل لما قاله الشافعي.\nالسادسة:\nقولها: (والبيوت يومئذ ليس لها مصابيح) قالته إقامة لعذرها حيث أحوجته إلى غمزها، وهذا دال على أنها إذ حدثت بهذا الحديث كانت المصابيح موجودة؛ إذ فتح عليهم الدنيا بعده فوسعوا إذ وسع الله عليهم.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٦.","vol":"5","page":387},{"text":"<span data-type='title' id=toc-477>٢٣ - باب السُّجُودِ عَلَى الثَّوْبِ فِي شِدَّةِ الحَرِّ</span>\nوَقَالَ الحَسَنُ: كَانَ القَوْمُ يَسْجُدُونَ عَلَى العِمَامَةِ وَالْقَلَنْسُوَةِ وَيَدَاهُ فِي كُمِّهِ.\n\n٣٨٥ - حَدُّثَنَا أَبُو الوَلِيدِ هِشَامُ بْنُ عَبْدِ الَملِكُ قَالَ: حَدَّثَنَا بِشْرُ بْنُ الُمفَضَّلِ قَالَ: حَدَّثَنِي غَالِبٌ القَطَّانُ، عَنْ بَكرِ بْنِ عَبْدِ اللهِ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - فَيَضَعُ أَحَدُنَا طَرَفَ الثَّوْبِ مِنْ شِدَّةِ الَحرِّ في مَكَانِ السُّجُودِ. [٥٤٢، ١٢٠٨ - مسلم: ٦٢٠ - فتح: ١/ ٤٩٢]\nهذا الأثر رواه ابن أبي شيبة عن أبي أسامة عن هشام عنه قال: إن أصحاب رسول الله - ﷺ - كان يسجدون وأيديهم في ثيابهم، ويسجد الرجل منهم على قلنسوته وعمامته (^١).\nوحدثنا هشيم عن يونس عنه أنه كان يسجد في طيلسانه (^٢). وحدثنا محمد بن أبي عدي عن حميد: رأيت الحسن يلبس أنبجانيا في الشتاء، ويصلي فيه ولا يخرج يديه منه (^٣)، وكان عبد الرحمن بن زيد يسجد على كور عمامته (^٤)، وكذلك الحسن، وسعيد بن المسيب، وبكر بن عبد الله، ومكحول (^٥)، وقول الحسن: كانوا يسجدون على العمامة أي: على\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٢٨ (٢٧٣٩) بدون لفظة: \"قلنسوته\"، ورواه عبد الرزاق في \"المصنف\" أيضًا ١/ ٤٠٠ (١٥٦٦)، ورواه البيهقي في \"سننه\" ١/ ١٠٦ وقال: هذا أصح ما روى في ذلك قول الحسن البصري حكاية عن أصحاب رسول الله - ﷺ -: وعلق ابن التركماني في \"الجوهر النقي\" قائلًا: هذِه زيادة من غير دليل إذا ذكر للجبهة.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ١/ ٢٣٨ (٢٧٣٣).\n(^٣) المصدر السابق برقم (٢٧٣٥).\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ١/ ٢٣٩ (٢٧٤٧).\n(^٥) روى هذِه الآثار ابن أبي شيبة في \"مصنفه\" ١/ ٢٣٩.","vol":"5","page":388},{"text":"كورها، وحديث أبي هريرة أنه - ﷺ - سجد على كورها (^١) ضعيف.\nثم ساق البخاري حديث أَنَسٍ قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - فَيَضَعُ أَحَدُنَا طَرَفَ الثَّوْبِ مِنْ شِدُّةِ الحَرِّ فِي مَكَانِ السُّجُودِ.\nوهو حديث خرجه مسلم (^٢) أيضا، والأربعة (^٣)، وقد اختلف العلماء في السجود على الثوب من شدة الحر والبرد، فرخص في ذلك عمر بن الخطاب، وعطاء وطاوس والنخعي والشعبي والحسن (^٤) وهو قول مالك والأوزاعي والكوفيين وأحمد وإسحاق. واحتجوا بهذا الحديث (^٥).\nوقال الشافعي: لا يجوز (^٦) -ويحمل الحديث على بسط ثوب غير الذي هو لابسه- قال: ولا يجزئه السجود على الجبهة ودونها ثوب إلا أن يكون جريحًا، ورخص في وضع اليدين على الثوب من شدة الحر والبرد (^٧).\nواختلفوا في السجود على كور العمامة، فرخص فيه ابن أبي أوفى\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ١/ ٤٠٠ (١٥٦٤)، ومحمد بن أسلم الطوسي في \"تعظيم قدر الصلاة\" كما في \"عمدة القاري\" ٣/ ٣٦٤، وقال ابن سليم: هذا سند ضعيف، وقال ابن أبي حاتم في \"العلل\": قال أبي: هذا حديث باطل وابن محرر ضعيف الحديث. وقال البيهقي في \"سننه\" ١/ ١٠٦: وأما ما روي عن النبي - ﷺ - من السجود على كور العمامة فلا يثبت شيء من ذلك.\nوقال الحافظ في \"الدراية\" ١/ ١٤٥: فيه عبد الله بن محرر وهو واه.\n(^٢) مسلم (٦٢٠) كتاب: المساجد، باب: استحباب تقديم الظهر في أول الوقت في غير شدة الحر.\n(^٣) أبو داود (٦٦٠)، الترمذي (٥٨٤)، النسائي ٢/ ٢١٦، ابن ماجه (١٠٣٣).\n(^٤) روى هذِه الآثار ابن أبي شيبة في \"المصنف\" ١/ ٢٤١، وعبد الرزاق في \"المصنف\" ١/ ٣٩٨ - ٣٩٩.\n(^٥) \"الأم\" ١/ ٩٩.\n(^٦) \"الأم\" ١/ ٩٩.\n(^٧) انظر: \"الفواكه الدواني\" ١/ ١٨١، \"المغني\" ٢/ ١٩٧.","vol":"5","page":389},{"text":"والحسن ومكحول وسعيد بن المسيب والزهري وهو قول أبي حنيفة (^١) والأوزاعي وقال مالك: أكرهه، ويجوز (^٢). وقال ابن حبيب: هذا مما خف من طاقاتها، وأما ما كثر فهو كمن لم يسجد، وكره عمر وابنه (^٣) وقتادة السجود عليها، وعن النخعي وابن سيرين وعَبِيْدة مثله، وحكاه في \"المصنف\" عن علي وأبي عبيدة وميمون بن مهران، وعروة وعمر بن عبد العزيز، وجعد بن عمرة (^٤).\nوقال الشافعي: لا يجزئ السجود عليها (^٥)، وقاد أحمد: لا يعجبني إلا في الحر والبرد (^٦).\nوأجمعوا عنى أنه يجوز السجود على الركبتين والقدمان مستورة بالثياب، وأجمعوا أيضا كما نقله ابن بطال على جواز السجود على اليدين في الثياب (^٧)، وإنما كره ذلك ابن عمرو وسالم وبعض الموافقين (^٨)، لكن في عدم الجواز عندنا قول مشهور، وسيأتي هذا المعنى في باب: لا يكفت شعرًا ولا ثوبًا في الصلاة إن شاء الله، وفي \"سنن سعيد بن منصور\"، عن إبراهيم قال: كانوا يغطون المساتق والبرانس والطيالسة، ولا يخرجون أيديهم.\nفائدة: القلنسوة -بفتح القاف- قباء مبطن يلبس على الرأس.\n_________\n(^١) \"المدونة الكبرى\" ١/ ٧٦.\n(^٢) رواه عبد الرزاق في \"المصنف\" ١/ ٤٠١ (١٥٧٠)، وابن أبي شيبة ١/ ٢٤٠ (٢٧٥٧)، ابن المنذر في \"الأوسط\" ٣/ ١٧٩.\n(^٣) \"المصنف\" ١/ ٢٤١.\n(^٤) \"الأم\" ١/ ٩٩.\n(^٥) \"المغني\" ٢/ ١٩٩.\n(^٦) \"الأوسط\" ٣١/ ١٨١.\n(^٧) \"شرح ابن بطال\" ٢/ ٤٨.\n(^٨) انفر: \"بدائع الصنائع\" ١/ ٢١٠.","vol":"5","page":390},{"text":"<span data-type='title' id=toc-478>٢٤ - باب الصَّلَاةِ فيِ النِّعَالِ</span>\n٣٨٦ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنَا أَبُو مَسْلَمَةَ سَعِيدُ ابْنُ يَزِيدَ الأَزْدِيُّ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي نَعْلَيْهِ؟ قَالَ: نَعَمْ. [٥٨٥٠ - مسلم ٥٥٥ - فتح: ١/ ٤٩٤]\nحَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، ثَنَا شُعْبَة، أَنَا أَبُو مَسْلَمَةَ سَعِيدُ بْنُ يَزِيدَ الأَزْدِيُّ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِك: أَكَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي نَعْلَيْهِ؟ قَالَ: نَعَمْ.\nهذا (^١) الحديث أخرجه مسلم أيضا (^٢).\nوأبو مسلمة هذا أزدي بصري تابعي صغير ثقة، مات سنة اثنين وثلاثين ومائة، وهو سابق ما قبله (^٣) في تخمير الرجل، وكذا ما بعده، والنعل معروف (^٤)، والصلاة فيه جائزة إذا كان طاهرًا، ولكن لا يوصف بالاستحباب، لكن في \"سنن أبي داود\" (^٥) من حديث شداد بن أوس\n_________\n(^١) في هامش الأصل ثلاث حواش لم يتبين لنا قراءتها.\n(^٢) مسلم (٥٥٥) كتاب: المساجد، باب: جواز الصلاة في النعلين.\n(^٣) سعيد بن يزيد بن مسلمة الأزدي، ويقال: الضاحين أبو مسلمة الأزدي البصري، القصير.\nروى عن: أنس بن مالك، والحسن البصري، وشقيق بن ثور، وغيرهم كثير.\nروى عنه: إبراهيم بن طهمان، وإسماعيل بن علية، وبشر بن المفضل، وحمَّاد بن زيد وغيرهم. وثقه يحيى بن معين والنسائي، وروى له الجماعة. انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٢٥٦، \"طبقات خليفة\" ص ٢١٧، \"التاريخ الكبير\" ٣/ ٥٢٠ (١٧٣٩)، \"الجرح والتعديل\" ٤/ ٧٣ (٣٠٨)، \"الثقات\" ٦/ ٣٥٣، \"تهذيب الكمال\" ١١/ ١١٤ - ١١٦ (٣٣٨١).\n(^٤) تعليق في الأصل نصه: النعل معروفة قاله النووي (......). والباقي غير واضح.\n(^٥) تعليق في الأصل. غير واضح.","vol":"5","page":391},{"text":"مرفوعًا: \"خالفوا اليهود فإنهم لا يصلون في نعالهم ولا خفافهم\" (^١)\nوظاهره أن ذلك لأجل المخالفة، وحكى الغزالي عن بعضهم في \"الإحياء\" أن الصلاة فيه أفضل (^٢). وفيه: جواز المشي في المسجد بالنعل.\nفرع:\nلو تنجس أسفل النعل وكانت النجاسة قليلة لم يتعمدها، فدلكه بالأرض وصلى، ففي الإجزاء قولان للشافعي: أحدهما: المنع (^٣).\nوفي \"سنن أبي داود\" من حديث أبي سعيد الخدري الأمر بمسحه والصلاة فيه (^٤). وفيه: من حديث أبي هريرة مرفوعا: \"إذا وطئ أحدكم بنعله الأذى فإن التراب له طهور (^٥)، وحديث عائشة في النعل: \"يطهره ما بعده\" (^٦) - لكنهما ضعيفان.\nوقال الأوزاعي: إذا وطئ القذر الرطب يجزئه أن يمسحه بالتراب ويصلي فيه.\nوقال أحمد في السيف يصيبه الدم يمسحه وهو حار ليصلي فيه إذا لم يبق فيه أثر (^٧).\nوكان عروة والنخعي يمسحان الروث من نعالهما ويصليان فيها (^٨).\n_________\n(^١) أبو داود (٦٥٢).\n(^٢) \"إحياء علوم الدين\" ١/ ١٧١.\n(^٣) أبو داود (٦٥٠).\n(^٤) السابق (٣٨٥)، وصححه الألباني في \"صحيح سنن أبي داود\" (٤١١).\n(^٥) السابق (٣٨٧) بمعناه. صححه الألباني في \"صحيح سنن أبي داود\" (٤١٣).\n(^٦) انظر: \"المصنف\" ١/ ١٧٥ (٢١٠٤، ٢١٠٥).\n(^٧) انظر: \"المجموع\" ٣/ ١٦٣.\n(^٨) \"مسائل أبو داود\" (١٣٩).","vol":"5","page":392},{"text":"وقال الأعمش: رأيت يحيى بن وثاب وعبد الله بن عباس وغيرهما يخوضون الماء قد خالطه السرقين والبول، فإذا انتهوا إلى باب المسجد لم يزيدوا على أن ينفضوا أقدامهم، ثم يدخلون في الصلاة (^١).\nوقال مالك وأبو حنيفة: يكفي الحك في الجامد. وخالفه محمد (^٢).\n_________\n(^١) المصنف ١/ ٥٨ (٦٠٨) بنحوه.\n(^٢) انظر:: \"مختصر اختلاف العلماء\" ١/ ١٣١، \"المدونة\" ١/ ٢٠.","vol":"5","page":393},{"text":"<span data-type='title' id=toc-479>٢٥ - باب الصَّلَاةِ فيِ الخِفَافِ</span>\n٣٨٧ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ قَالَ: سَمِعْتُ إِبْرَاهِيمَ يُحَدِّثُ عَنْ هَمَّامِ بْنِ الَحارِثِ قَالَ: رَأَيْتُ جَرِيرَ بْنَ عَبْدِ اللهِ بَالَ ثُمَّ تَوَضَّأَ، وَمَسَ عَلَى خُفَّيْهِ، ثُمَّ قَامَ فَصَلَّى، فَسُئِلَ، فَقَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - صَنَعَ مِثْلَ هذا. قَالَ إِبْرَاهِيمُ: فَكَانَ يُعْجِبُهُمْ؛ لأَنَّ جَرِيرًا كَانَ مِنْ آخِرِ مَنْ أَسْلَمَ. [مسلم: ٢٧٢ - فتح: ١/ ٤٩٤]\n\n٣٨٨ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنِ الُمغِيرَةِ بْنِ شُعْبَةَ قَالَ: وَضَّأْتُ النَّبِيَّ - ﷺ -، فَمَسَحَ عَلَى خُفَّيْهِ وَصَلَّى. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح: ١/ ٤٩٥]\nذكر فيه حديث جرير والمغيرة في المسح على الخفين.\nأما حديث جرير فساقه من حديث إِبْرَاهِيمَ عَنْ هَمَّامِ بْنِ الحَارِثِ قَالَ: رَأَيْتُ جَرِيرَ بْنَ عَبْدِ اللهِ بَالَ ثُمَّ تَوَضَّأَ، وَمَسَحَ عَلَى خُفيْهِ، ثُمَّ قَامَ فَصَلَّى، فَسُئِلَ، فَقَالَ: رَأَيْتُ النَبِيَّ - ﷺ - صَنَعَ مِثْلَ هذا. قَالَ إِبْرَاهِيمُ: فَكَانَ يُعْجِبُهُمْ؛ لأَنَّ جَرِيرًا كَانَ مِنْ آخِرِ مَنْ أَسْلَمَ.\nوهذا الحديث أخرجه مسلم أيضا (^١)، ورواه الترمذي (^٢) والنسائي (^٣) وابن ماجه (^٤).\nورواه أيضا أبو داود من جهة بكر بن عاصم عن أبي زرعة بن عمرو بن جرير بلفظ أن جريرًا بال ثم توضأ فمسح على الخفين، وقال: ما يمنعني أن أمسح وقد رأيت رسول الله - ﷺ - يمسح؟ قالوا: إنما كان ذلك قبل نزول المائدة. قال: ما أسلمت إلا بعد نزول\n_________\n(^١) مسلم (٢٧٢) كتاب: الطهارة، باب: المسح على الخفين.\n(^٢) الترمذي (٩٣).\n(^٣) النسائي ١/ ٨١.\n(^٤) ابن ماجه (٥٤٣).","vol":"5","page":394},{"text":"المائدة (^١). ورواه الطبراني في \"معجمه الأوسط\" من حديث ربعي بن حراش، عنه قال: وضأت رسول الله - ﷺ -، فمسح على خفيه بعد ما نزلت سورة المائدة (^٢). ثم قال: لم يروه عن حماد بن أبي سليمان عن ربعي إلا ياسين الزيات، تفرد به عبد الرزاق، وياسين متكلم فيه.\nوفي رواية له من حديث محمد بن سيرين عنه أنه كان مع رسول الله - ﷺ - في حجة الوداع، فذهب النبي - ﷺ - يتبرز، فرجع فتوضأ ومسح على خفيه. ثم قال: لم يروه عن محمد بن سيرين إلا خالد الحذاء، ولا عن خالد إلا حرب بن سريج، تفرد به شيبان بن فروخ (^٣).\nوقوله: (فقال إبرا هيم) إلى آخره، وفي رواية أخرى: فكان أصحاب عبد الله يعجبهم هذا الحديث؛ لأن إسلام جرير كان بعد نزول المائدة (^٤).\nوفي رواية: قال الأعمش: قال إبراهيم (^٥). وفي \"سنن البيهقي\": عن إبراهيم بن أدهم قال: ما سمعت في المسح على الخفين أحسن من حديث جرير بن عبد الله (^٦)، وكان إعجابهم لذلك؛ لأن الله تعالى قال في سورة المائدة ﴿فَاغْسِلُوا وُجُوهَكُمْ﴾ إلى قوله: ﴿إِلَى الْكَعْبَيْنِ﴾ [المائدة: ٦] فلو كان إسلام جرير متقدمًا على نزول المائدة لاحتمل كون حديث جرير في مسح الخف منسوخًا بآية المائدة، فلما كان إسلامه متأخرًا علم أن حديثه يعمل به، وهو يبين أن المراد بآية المائدة غير صاحب الخف، فتكون السنة مخصصة للآية.\n_________\n(^١) أبو داود (١٥٤).\n(^٢) \"المعجم الأوسط\" ٣/ ٢٣٠ (٣٠٠٤).\n(^٣) \"المعجم الأوسط\" ٧/ ١٥٥ - ١٥٦ (٧١٤٣).\n(^٤) \"صحيح مسلم\" (٢٧٢) كتاب: الطهارة، باب: في المسح على الخفين.\n(^٥) \"صحيح مسلم\" (٢٧٢/ ٧٢) كتاب: الطهارة، باب: في المسح على الخفين.\n(^٦) \"سنن البيهقي\" ١/ ٢٧٣ - ٢٧٤.","vol":"5","page":395},{"text":"وأما حديث المغيرة فأخرجه من طريق مسروق عنه: وَضَّأُتُ النَّبِيَّ - ﷺ -، فَمَسَحَ عَلَى خُفيْهِ وَصَلَّى.\nوهذا الحديث سيأتي في الصلاة (^١) والجهاد (^٢) واللباس (^٣) أيضا، وأخرجه مسلم أيضًا (^٤)، وقد سلف فقه الباب في بابه. وهذا الباب كالباب الذي قبله فيه تخمير الرجلين ومشروعية الصلاة في الخفاف، ولا شك في ذلك إذا كانت طاهرة، فإن كان فيهما (…) (^٥) النعل، وقد أوضحناه في الباب قبله.\n_________\n(^١) بل سلف بأرقام (١٨٢، ٢٠٣، ٢٠٦، ٣٦٣).\n(^٢) سيأتي برقم (٢٩١٨) باب: الجبة في السفر والحرب.\n(^٣) سيأتي برقم (٥٧٩٨) باب: من لبس جبة ضيقة الكمين في السفر، (٥٧٩٩) باب: لبس جبة الصوف في الغزو.\n(^٤) مسلم (٢٧٤) كتاب: الطهارة، باب: المسح على الخفين، وباب: المسح على الناصية والعمامة.\n(^٥) طمس في الأصل بمقدار ثلاث كلمات، ولعلها: قذر قليل دلك.","vol":"5","page":396},{"text":"<span data-type='title' id=toc-480>٢٦ - باب إِذَا لَمْ يُتِمَّ السُّجُودَ</span>\n٣٨٩ - أَخْبَرَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا مَهْدِيٌّ، عَنْ وَاصِلٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ، رَأى رَجُلًا لَا يُتِمُّ رُكُوعَهُ وَلَا سُجُودَهُ، فَلَمَّا قَضَى صَلَاتَهُ قَالَ لَهُ حُذَيفَةُ: مَا صَلَّيتَ -قَالَ: وَأَحْسِبهُ قَالَ- لَوْ مُتَّ مُتَّ عَلَى غَيْرِ سُنَّةِ محَمَّد - ﷺ -. [٧٩١، ٨٠٨ - فتح: ١/ ٤٩٥]\nساق فيه من حديث حذيفة أنه رَأى رَجُلًا لَا يُتِمُّ رُكُوعَهُ وَلَا سُجُودَهُ، فَلَمَّا قَضَى صَلَاتَهُ قَالَ لَهُ حُذَيْفَةُ: مَا صَلَّيْتَ -قَالَ: وَأَحْسِبُهُ قَالَ- لَوْ مُتَّ مُتَّ عَلَى غَيْرِ سُنَّةِ مُحَمَّد - ﷺ -.","vol":"5","page":397},{"text":"<span data-type='title' id=toc-481>٢٧ - باب يُبْدِى ضَبْعَيْهِ وَيُجَافِى فِى السُّجُودِ</span>\n٣٩٠ - أَخْبَرَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا بَكْرُ بْنُ مُضَرَ، عَنْ جَعْفَرٍ، عَنِ ابن هُرْمُزَ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ ابن بُحَيْنَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا صَلَّى فَرَّجَ بَيْنَ يَدَيْهِ، حَتَّى يَبْدُوَ بَيَاضُ إِبْطَيْهِ. وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ نَحْوَهُ. [٨٠٧، ٣٥٦٤ - مسلم: ٤٩٥ - فتح: ١/ ٤٩٦]\nساق فيه من حديث جَعْفَرٍ، عَنِ ابن هُرْمُزَ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ ابن بُحَيْنَةَ أَنَّ النَبِيَّ - ﷺ - كَانَ إِذَا صَلَّى فَرَّجَ بَيْنَ يَدَيْهِ، حَتَّى يَبْدُوَ بَيَاضُ إِبْطَيْهِ. وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ نَحْوَهُ.\nهذان البابان يأتيان في سماعنا من طريق أبي الوقت هنا، ويأتي أيضا كما هنا بعد في أحوال السجود كما ستعلمه (^١)، وفي بعض نسخ البخاري حذفهما هنا. وعليه مشى ابن بطال في \"شرحه\" فلم يذكر الثاني هنا فذكر الأول، وحديث حذيفة من أفراد البخاري، ورواه هناك بلفظ: ولو مت مت على غير الفطرة التي فطر الله -﷿- عليها محمدًا.\nوفيه: إيجاب الطمأنينة، وسيأتي الكلام عليها -إن شاء الله- هناك، والفطرة هنا السنة، وحديث ابن بحينة أخرجه مسلم (^٢) والنسائي أيضًا (^٣)، وتعليق الليث أخرجه مسلم: ثنا عمرو بن سواد، عن ابن وهب، عن عمرو بن الحارث والليث بن سعد كلاهما، عن جعفر به. وفي رواية عمرو: إذا سجد يجنح في سجوده حتى يرى وضح إبطيه.\n_________\n(^١) سيأتي في كتاب الأذان برقم (٧٩١) باب: إذا لم يتم الركوع، (٨٠٨) باب: إذا لم يتم السجود.\n(^٢) مسلم (٤٩٥) كتاب: الصلاة، باب: ما يجمع صفة الصلاة ..\n(^٣) النسائي ٢/ ٢١٢.","vol":"5","page":398},{"text":"وفي رواية الليث: كان إذا سجد فرج عن يديه عن إبطيه حتى إني لأرى بياض إبطيه (^١).\nوفرج الله النعم مخفف ومشدد، يفرج بالكسر، وهو لفظ مشترك، فالفرج: العورة والثغر موضع المخافة، والضبع في ترجمة البخاري بسكون الباء: وسط العضد، وقيل: هو ما تحت الإبط. وقيل: ما بين الإبط إلى نصف العضد من أعلاه، يذكر ويؤنث.\nوفيه التفريج بين اليدين، وهو سنة للرجال، والمرأة والخنثى يضمان لأن المطلوب في حقهما الستر، وذهب بعض السلف فيما حكاه القرطبي إلى أن سنة النساء التربع، وأن بعضهم خيرها بين الانفراج والانضمام (^٢).\nقال ابن بطال: وشرعت المجافاة في المرفق ليخف على الأرض ولا يثقل. كما روى أبو عبيد عن عطاء أنه قال: خفوا على الأرض (^٣).\nوزعم أبو نعيم في \"دلائله\" أن بياض إبطيه - ﷺ - من علامات نبوته (^٤).\nقال المتولى: ولو طول السجود فلحقته مشقة الاعتماد على كفيه وضع ساعديه على ركبتيه. وفيه حديث في أبي داود والترمذي من حديث أبي هريرة (^٥)، قال البخاري: وإرساله أصح (^٦).\n_________\n(^١) مسلم (٤٩٥/ ٢٣٦).\n(^٢) \"المفهم\" ٢/ ٩٧ - ٩٨.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٢٧ - ٤٢٨.\n(^٤) لم أجده في المطبوع من \"منتخب دلائل النبوة\".\n(^٥) أبو داود (٩٠٢)، والترمذي (٢٨٦).\n(^٦) انظر: \"المجموع\" ٣/ ٤٠٨.","vol":"5","page":399},{"text":"<span data-type='title' id=toc-482>٢٨ - باب فَضْلِ اسْتِقْبَالِ القِبْلَةِ</span>\nيَسْتَقْبِلُ بِأَطْرَافِ رِجْلَيْهِ. قَالَ أَبُو حُمَيْدٍ: عَنِ النَّبِيِّ - ﷺ -. [انظر: ٨٢٨]\n\n٣٩١ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ قَالَ: حَدَّثَنَا ابن الَمهْدِيِّ قَالَ: حَدَّثَنَا مَنْصُورُ بْنُ سَعْدٍ، عَنْ مَيْمُونِ بْنِ سِيَاهٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ صَلَّى صَلَاَتنا، وَاسْتَقْبَلَ قِبْلَتَنَا، وَأَكَلَ ذَبِيحَتَنَا، فَذَلِكَ المُسْلِمُ الذِي لَهُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ، فَلَا تُخْفِرُوا اللهَ فِي ذِمَّتِهِ\". [٣٩٢، ٣٩٣ - فتح: ١/ ٤٩٦]\n\n٣٩٢ - حَدَّثَنَا نُعَيْمٌ قَالَ: حَدَّثَنَا ابن الُمبَارَكِ، عَنْ حُمَيدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُمِرْتُ أَنْ أقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إله إِلا اللهُ. فَإِذَا قَالُوهَا وَصَلَّوْا صَلَاَتنَا، وَاسْتَقْبَلُوا قِبْلَتَنَا، وَذَبَحُوا ذَبِيحَتَنَا، فَقَدْ حَرُمَتْ عَلَيْنَا دِمَاؤُهُمْ وَأَمْوَالُهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ\". [انظر: ٣٩١ - فتح: ١/ ٤٩٧]\n\n٣٩٣ - قَالَ ابن أَبِي مَرْيَمَ: أَخْبَرَنَا يَحْيَى، حَدَّثَنَا حُمَيْدٌ، حَدَّثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ عَلِيُّ بْنُ عَبْدِ اللهِ: حَدَّثَنَا خَالِدُ بْنُ الَحارِثِ قَالَ: حَدَّثَنَا حُمَيدٌ قَالَ: سَأَلَ مَيْمُونُ بْنُ سِيَاهٍ أَنَسَ بْنَ مَالِكٍ قَالَ: يَا أَبَا حَمْزَةَ، مَا يُحَرِّمُ دَمَ العَبْدِ وَمَالَهُ؟ فَقَالَ: مَنْ شَهِدَ أَنْ لَا إله إِلَّا اللهُ، وَاسْتَقبَلَ قِبْلَتَنَا، وَصَلَّى صَلَاتَنَا، وَأَكَلَ ذَبِيحَتَنَا، فَهُوَ الُمسْلِمُ، لَهُ مَا لِلْمُسْلِمِ، وَعَلَيْهِ مَا عَلَى الُمسْلِمِ. [انظر: ٣٩١ - فتح: ١/ ٤٩٧]\nهذا التعليق ثابت في بعض النسخ، وقد أسنده البخاري بعد (^١).\nثم ذكر البخاري في الباب حديث أنس من طريق مسندًا ومن آخر معلقًا. أسنده من حديث عَمْرو بْنُ عَبَّاسٍ قَالَ: حَدَّثَنَا ابن المَهْدِيِّ قَالَ: حَدَّثَنَا مَنْصُورُ بْنُ سَعْدٍ، عَنْ مَيْمُونِ بْنِ سِيَاهٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ صَلَّى صَلَاَتنَا، وَاسْتَقْبَلَ قِبْلَتَنَا، وَأَكَلَ ذَبِيحَتَنَا،\n_________\n(^١) سيأتي برقم (٨٢٨) كتاب: الأذان، باب: سنة الجلوس في التشهد.","vol":"5","page":400},{"text":"فَذَلِكَ المُسْلِمُ الذِي لَهُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ، فَلَا تُخْفِرُوا اللهَ فِي ذِمَّتِهِ\".\nثم أخرجه معلقا فقال: وقال ابن المُبَارَكِ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إلة إِلَّا اللهُ. فَإِذَا قَالُوهَا وَصَلَّوْا صَلَاَتَنَا، وَاسْتَقْبَلُوا قِبْلَتَنَا، وَذَبَحُوا ذَبِيحَتَنَا، فَقَدْ حَرُمَتْ عَلَيْنَا دِمَاؤُهُمْ وَأَمْوَالُهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ\".\nكذا ذكره معلقًا عن ابن المبارك، وفي بعض النسخ: حدثنا نعيم (^١): قال ابن المبارك (^٢)، وذكره خلف في \"أطرافه\" كما ذكراه أولًا. ثم قال: وقال حماد (^٣) بن شاكر راوي \"صحيح البخاري\" عنه قال نعيم بن حماد: قال ابن المبارك. واستخرجه أبو نعيم من حديث أحمد بن الحجاج وأحمد بن حنبل (^٤) كلاهما عن ابن المبارك.\nثم قال: رواه البخاري، فقال: وقال ابن المبارك. ولم يذكر من دونه، وأراد نعيم بن حماد عنه.\nوأخرجه أبو داود في الجهاد (^٥)، والترمذي في الإيمان: عن سعيد بن يعقوب عن ابن المبارك (^٦). والنسائي في المحاربة: عن محمد بن حاتم عن حبان عن ابن المبارك (^٧).\nثم أخرجه البخاري ثالثًا معلقًا موقوفًا فقال:\n_________\n(^١) في هامش الأصل: من خط الشيخ أبو وهو غلط.\n(^٢) النسخة التي تكلم عنها المصنف هي: نسخة أبي ذر الهروي وأبي الوقت، كما\nأشير إليه في هامش اليونينية. انظر: \"صحيح البخاري\" ١/ ٨٧ (ط طوق النجاة).\n(^٣) في الأصل: خلف، وفي هامش الأصل وبخط ناسخها: صوابه: حماد.\n(^٤) \"المسند\" ٣/ ١٩٩ (١٣٠٧٨).\n(^٥) أبو داود (٢٦٤١).\n(^٦) التر مذي (٢٦٠٨).\n(^٧) النسائي ٧/ ٧٥ - ٧٦ كتاب: تحريم الدم.","vol":"5","page":401},{"text":"وَقَالَ عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا خَالِدُ بْنُ الحَارِثِ، ثَنَا حُمَيْدٌ قَالَ: سَأَلَ مَيْمُونُ بْنُ سِيَاهٍ أَنَسَ بْنَ مَالِكٍ قَالَ: يَا أَبَا حَمْزَةَ، مَا يُحَرِّمُ دَمَ العَبْدِ وَمَالَهُ؟ فَقَالَ: مَنْ شَهِدَ أَنْ لَا إله إِلَّا اللهُ، وَاسْتَقْبَلَ قِبْلَتَنَا، وَصَلَّى صَلَاتَنَا، وَأَكَلَ ذَبِيحَتَنَا، فَهُوَ المُسْلِمُ، لَهُ مَا لِلْمُسْلِمِ، وَعَلَيْهِ مَا عَلَى المُسْلِمِ.\nثم قال: قَالَ ابن أَبِي مَرْيَمَ: أَخْبَرَنَا يَحْيَى، حَدَّثَنَا حُمَيْدٌ، حَدَّثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -.\nوأما ما علقه عن علي بن المديني فأسنده النسائي عن أبي موسى محمد بن المثنى، عن محمد بن عبد الله الأنصاري، عن حميد الطويل قال: سأل ميمون بن سياه أنسا. فذكره موقوفا (^١) كما ذكره البخاري.\nقال الإسماعيلي: والحديث حديث ميمون وإنما سمعه حميد منه، ولا يحتج بيحيى بن أيوب في قوله: عن حميد ثنا أنس. قال: ويدل على ذلك ما أخبرنا يحيى بن محمد البختري، ثنا عبيد الله بن معاذ، ثنا أبي، ثنا حميد، عن ميمون: سالت أنسا: ما يحرم دم المسلم وماله؟ الحديث.\nقال: وما ذكره البخاري عن علي عن خالد فهو يثبت ما جاء به\nمعاذ بن معاذ؛ لأن ميمون بن سياه هو الذي سأل وحميد سمع منه.\nوأما ما علقه عن ابن أبي مريم ففيه فائدة، وهي تصريح حميد بسماعه إياه من أنس، لكن قد علمت طعن الأسماعيلي فيه.\nوقد وصله أبو نعيم من حديث يحيى بن أيوب: أخبرني حميد سمع أنسا فذكره، والطريقة الأولى المسندة التي أخرجها البخاري عن عمرو بن عباس أخرجها النسائي عن حفص بن عمر، قال الكسار،\n_________\n(^١) النسائي ٧/ ٧٦.","vol":"5","page":402},{"text":"راوي النسائي: سمعت عبد الصمد البخاري يقول: حفص بن عمر لا أعرفه إلا أن يكون سقط (…) (^١) عمرو فيكون حفص بن عمرو الزبالي.\nقلت: لكن حفص هذا لم يرو عنه النسائي، وروى عنه ابن ماجه فقط. قال (^٢): هذا هو حفص بن عمر أبو عمرو المهرقاني الرازي معروف.\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها: ميمون بن سياه ورع صدوق، ضعفه ابن معين. ومنصور بن سعد هو البصري صاحب اللؤلؤ ثقة. وعمرو بن عباس بالباء الموحدة انفرد به، مات سنة خمس وثلاثين ومائتين، ولا أعرف (^٣) حاله، وباقي رجال إسناده معروفون.\nثانيها: قوله: \"وأكل ذبيحتنا\": جاء في الإسماعيلي: \"وذبحوا ذبيحتنا\"، وذلك أن طوائف من الكتابيين والوثنيين يتحرجون من أكل ذبائح المسلمين.\nوقوله: (\"ذمة الله وذمة رسوله\") أي: ضمان الله وضمان رسوله.\nقال صاحب \"المحكم\": الذمام: الحق، والذمة: العهد والكفالة (^٤).\nوقال ابن عرفة: الذمة: الضمان، وبه سمي أهل الذمة لدخلوهم في\n_________\n(^١) كلمة غير واضحة في الأصل.\n(^٢) كشط بالأصل بعده شطب، ولعله: إن حفص.\n(^٣) في هامش الأصل: ذكره ابن حبان في \"ثقاته\" [فقال] فيه: ربما خالف، [وكذا ابن أبي] حاتم ولم يذكر فيه جرحا [ولا تعديلا].\nقلت: ما بين الحاصرتين أتت عليه الرطوبة، وما كتبناه محاولة لإتمام السياق.\nانظر: \"ثقات ابن حبان\" ٨/ ٤٨٦، \"الجرح والتعديل\" ٦/ ٢٥٢ (١٣٩٦).\n(^٤) \"المحكم\" ١١/ ٥٦، مادة: (ذمم).","vol":"5","page":403},{"text":"ضمان المسلمين. وقال الأزهري في قوله تعالى ﴿إِلًّا وَلَا ذِمَّةً﴾ أي: أمانا. وقوله: (\"ولا تخفروا الله\"): أي: لا تخونوا، وهو رباعي؛ يقال: أخفرته إذا غدرت به، وخفرته إذا كنت له خفيرًا وضمنته، وفي \"الفصيح\": يقال: خفرت الرجل إذا أجرته، وأخفرته إذا نقضت عهده (^١). وقال كراع وابن القطاع: أخفرته بعثت معه خفيرًا.\nوذكر ابن الأثير أن المراد هنا أن لا تزيلوا خفارته (^٢)، وقوله له: (ما للمسلم وعليه ما على المسلم) أي: يسلم عليه، ويعاد إذا مرض ويشهد جنازته إذا مات … إلى غير ذلك مما يلزم المسلم للمسلم.\nثالثها: حديث: \"أمرت أن أقاتل الناس\" سلف الكلام عليه في باب: فإن تابوا وأقاموا الصلاة وآتوا الزكاة، من كتاب الإيمان، فراجعه منه، وهناك ذكر الزيادة الثابتة لكن من حديث ابن عمر (^٣).\nقال الطبري: ووجه هذا الحديث أنه - ﷺ - قاله لأهل الأوثان الذين كانوا لا يقرون بالتوحيد، ﴿إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ (٣٥)﴾ [الصافات: ٣٥] فدعا لهم إلى الإقرار بالوحدانية وخلع ما دونه من الأوثان، فمن أقر بذلك منهم كان في الظاهر داخلًا في الإسلام.\nوالرواية الأخرى التي فيها الزيادة الثابتة جاءت لمن قال بالتوحيد، وإنكار نبوة نبينا محمد - ﷺ - لأن كفرهم كان جحدًا للتوحيد، ثم يراجع الكلمة الأخرى، فإن أنكروا شيئا من الفرائض عادوا حربيين، وفي هذا الجمع نظر؛ لأن .... (^٤)\n_________\n(^١) \"فصيح ثعلب\" ص ٢٢.\n(^٢) \"النهاية\" ٢/ ١٢٧.\n(^٣) سلف برقم (٢٥).\n(^٤) في الأصلين الكلام موصول بما بعده وواضح أن هناك سقط من النسخة المنقول منها فقد سقط باب ٢٩، ٣٠ ووضعنا الأحاديث فقط من متن البخاري.","vol":"5","page":404},{"text":"<span data-type='title' id=toc-483>٢٩ - باب قِبْلَةِ أَهْلِ المَدِينَةِ وَأَهْلِ الشَّاْمِ وَالْمَشْرِقِ</span>.\nلَيْسَ فِي المَشْرِقِ وَلَا فِي المَغْرِب قِبْلَةٌ؛ لِقَوْلِ النَّبِيِّ - ﷺ -: \"لَا تَسْتَقْبِلُوا القِبْلَةَ بِغَائِطٍ أَوْ بَوْلٍ ولَكن شَرِّقُوا أَوْ غَرِّبُوا\"\n\n٣٩٤ - حَدَّثَنَا عَلِيُّ بْن عَبْدِ الله قَالَ: حَدَّثَنَا سُفْيَان قَالَ: حَدَّثَنَا الزُّهْرِيُّ، عَنْ عَطَاءِ بْنِ يَزِيدَ، عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِذَا أَتَيْتُمُ الغَائِطَ فَلَا تَسْتَقْبِلُوا القِبْلَةَ وَلَا تَسْتَدْبِرُوهَا، ولكن شَرِّقُوا أَوْ غَرِّبُوا\". قَالَ أَبُو أَيُّوبَ: فَقَدِمْنَا الشَّأْمَ فَوَجَدْنَا مَرَاحِيضَ بُنِيَتْ قِبَلَ القِبْلَةِ، فَنَنْحَرِفُ وَنَسْتَغْفِرُ الله تَعَالَى. وَعَنِ الزُّهْرِيِّ، عَنْ عَطَاءٍ قَالَ: سَمِعْتُ أَبَا أَيُّوبَ، عَنِ النَّبِيِّ - ﷺ -، مِثْلَهُ. [انظر: ١٤٤ - مسلم: ٢٦٤ - فتح: ١/ ٤٩٨]\n\n<span data-type='title' id=toc-484>٣٠ - باب قَوْلِ الله تَعَالَى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥]\n٣٩٥ </span>- حَدَّثَنَا الُحمَيْدِيُّ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: سَأَلْنَا ابن عُمَرَ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ العُمْرَةَ، وَلَمْ يَطُفْ بَيْنَ الصَّفَا وَالَمْرْوَة، أَيأْتِي امْرَأَتَهُ؟ فَقَالَ: قَدِمَ النَّبِيُّ - ﷺ - فَطَافَ بِالْبَيتِ سَبْعًا، وَصَلَّى خَلْفَ الَمقَامِ رَكْعَتَينِ، وَطَافَ بَينَ الصَّفَا وَالَمْرْوَة، وَقَدْ كَانَ لَكُمْ فِي رَسُولِ الله أُسْوَةٌ حَسَنَةٌ. [١٦٢٣، ١٦٢٧، ١٦٤٥، ١٦٤٧، ١٧٩٣ - مسلم: ١٢٣٤ - فتح: ١/ ٤٩٩]\n\n٣٩٦ - وَسَأَلْنَا جَابِرَ بْنَ عَبْدِ الله، فَقَالَ: لَا يَقْرَبَنَّهَا حَتَّى يَطُوفَ بَيْنَ الصَّفَا وَالَمْرْوَة. [١٦٢٤، ١٦٤٦، ١٧٩٤ - فتح: ١/ ٤٩٩]\n\n٣٩٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ سَيْفٍ قَالَ: سَمِعْتُ مُجاهِدًا قَالَ: أُتِيَ ابن عُمَرَ فَقِيلَ لَهُ: هذا رَسُولُ الله - ﷺ - دَخَلَ الكَعْبَةَ. فَقَالَ ابن عُمَرَ: فَأَقْبَلْتُ وَالنَّبِيُّ - ﷺ - قَدْ خَرَجَ، وَأَجِدُ بِلَالًا قَائِمًا بَيْنَ البَابَينِ، فَسَأَلْتُ بِلَالًا فَقُلْتُ: أَصَلَّى النَّبِيُّ - ﷺ - فِي الكَعْبَةِ؟ قَالَ: نَعَمْ، رَكْعَتَيْنِ بَيْنَ السَّارِيتَيْنِ اللَّتَيْنِ عَلَى يَسَارِهِ إِذَا","vol":"5","page":405},{"text":"دَخَلْتَ، ثُمَّ خَرَجَ فَصَلَّى فِي وَجْهِ الكَعْبَةِ رَكْعَتَيْنِ. [٤٦٨، ٥٠٤، ٥٠٥، ٥٠٦، ١١٦٧، ١٥٩٨، ١٥٩٩، ٢٩٨٨، ٤٢٨٩، ٤٤٠٠ - مسلم: ١٣٢٩ - فتح: ١/ ٥٠٠]\n\n٣٩٨ - حَدَّثَنَا إسحق بْنُ نَصْرٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابن جُرَيْجٍ، عَنْ عَطَاءٍ قَالَ: سَمِعْتُ ابن عَبَّاسٍ قَالَ: لَما دَخَلَ النَّبِيُّ - ﷺ - البَيتَ دَعَا فِي نَوَاحِيهِ كُلِّهَا، وَلَمْ يُصَلِّ حَتَّى خَرَجَ مِنْهُ، فَلَمَّا خَرَجَ رَكَعَ رَكْعَتَيْنِ فِي قُبُلِ الكَعْبَةِ وَقَالَ: \"هذه القِبْلَةُ\". [١٦٠١، ٣٣٥١، ٣٣٥٢، ٤٢٨٨ - مسلم: ١٣٣١ - فتح: ١/ ٥٠١]\n\n<span data-type='title' id=toc-485>٣١ - باب التَّوَجُّهِ نَحْوَ الْقِبْلَةِ حَيْثُ كَانَ</span>.\nوَقَالَ أَبُو هُرَيْرَةَ: قَالَ النَّبِيُّ - ﷺ -: \"اسْتَقْبلِ القِبْلَةَ وَكَبِّرْ\". [٧٥٧]\n\n٣٩٩ - حَدَّثَنَا عَبْدُ الله بْنُ رَجَاءٍ قَالَ: حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إسحق، عَنِ البَرَاءِ بْنِ عَازِبٍ ﵄ قَالَ: كَانَ رَسُولُ الله - ﷺ - صَلَّى، نَحْو بَيتِ الَمقْدِسِ سِتَّةَ عَشَرَ -أَوْ سَبْعَةَ عَشَرَ شَهْرًا- وَكَانَ رَسُولُ الله - ﷺ - يُحِبُّ أَنْ يُوَجَّهَ إلى الكَعْبَةِ، فَأَنْزَلَ الله ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾ [البقرة: ١٤٤] فَتَوَجَّه نَحْوَ الكَعْبَةِ، وَقَالَ السُّفَهَاءُ مِنَ النَّاسِ -وَهُمُ اليَهُودُ-: ﴿مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾ [البقرة: ١٤٢] فَصَلَّى مَعَ النَّبِيِّ - ﷺ - رَجُلٌ، ثُمَّ خَرَجَ بَعْدَ مَا صَلَّى، فَمَرَّ عَلَى قَوْمِ مِنَ الأَنْصَارِ فِي صَلَاةِ العَصْرِ نَحْوَ بَيْتِ الْمَقْدِسِ، فَقَالَ: هُوَ يَشْهَدُ أَنَّهُ صَلَّى مَعَ رَسُولِ الله - ﷺ -، وَأَنَّهُ تَوَجَّهَ نَحْوَ الكَعْبَةِ. فَتَحَرَّفَ القَوْمُ حَتَّى تَوَجَّهُوا نَحْوَ الكَعْبَةِ. [انظر: ٤٠ - مسلم: ٥٢٥ - فتح: ١/ ٥٠٢]\n\n٤٠٠ - حَدَّثَنَا مُسْلِمٌ قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ جَابِرٍ قَالَ: كَانَ رَسُولُ الله - ﷺ - يُصَلِّي عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ، فَإِذَا أَرَادَ الفَرِيضَةَ نَزَلَ فَاسْتَقْبَلَ القِبْلَةَ. [١٠٩٤، ١٠٩٩، ١٢١٧، ٤١٤٠ - مسلم: ٥٤٠، فتح: ١/ ٥٠٣]","vol":"5","page":406},{"text":"٤٠١ - حَدَّثَنَا عُثْمَانُ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: قَالَ عَبْدُ الله: صَلَّى النَّبِيُّ - ﷺ - قَالَ إِبْرَاهِيمُ: لَا أَدْرِي زَادَ أَوْ نَقَصَ-فَلَمَّا سَلَّمَ قِيلَ لَهُ: يَا رَسُولَ الله، أَحَدَثَ فِي الصَّلَاةِ شَيْءٌ؟ قَالَ: \"وَمَا ذَاكَ؟ \". قَالُوا: صَلَّيْتَ كَذَا وَكَذَا. فَثَنَى رِجْلَيْهِ وَاسْتَقْبَلَ القِبْلَةَ، وَسَجَدَ سَجْدَتَينِ ثُمَّ سَلَّمَ، فَلَمَّا أَقْبَلَ عَلَيْنَا بِوَجْهِهِ قَالَ: \"إِنَّهُ لَوْ حَدَثَ فِي الصَّلَاةِ شَيءٌ لَنَبَّأْتكُمْ بِهِ، ولكن إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ، أَنْسَى كَمَا تَنْسَوْنَ، فَإِذَا نَسِيتُ فَذَكِّرُونِي، وَإِذَا شَك أَحَدُكُمْ فِي صَلَاِتهِ فَلْيَتَحَرى الصَّوَابَ، فَلْيُتِمَّ عَلَيهِ ثُمَّ ليُسَلِّمْ، ثُمَّ يَسْجُدْ سَجْدَتَيْنِ\". [٤٠٤، ١٢٢٦، ٦٦٧١، ٧٢٤٩ - مسلم: ٥٧٢ - فتح: ١/ ٥٠٣]\n\n<span data-type='title' id=toc-486>٣٢ - باب مَا جَاءَ فِي القِبْلَةِ، وَمَنْ لَا يَرى الإِعَادَةَ عَلَى مَنْ سَهَا فَصَلَّى إِلَى غَيْرِ القِبْلَةِ</span>.\nوَقَدْ سَلَّمَ النَّبِيُّ - ﷺ - فِي رَكْعَتَيِ الظُّهْرِ، وَأَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ، ثُمَ أَتَمَّ مَا بَقِيَ. [انظر: ٤٨٢]\n\n٤٠٢ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ قَالَ: حَدَّثَنَا هُشَيْمٌ، عَنْ حُمَيْدِ، عَنْ أَنَسٍ قَالَ: قَالَ عُمَرُ: وَافَقْتُ رَبِّي فِي ثَلَاثِ: فَقُلْتُ: يَا رَسُولَ الله، لَوِ اتَّخَذْنَا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى فَنَزَلَتْ: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥] وَآيَةُ الِحجَابِ قُلْتُ: يَا رَسُولَ الله، لَوْ أَمَرْتَ نِسَاءَكَ أَنْ يَحْتَجِبْنَ، فَإِنَّهُ يُكَلِّمُهُنَّ البَرُّ وَالْفَاجِرُ. فَنَزَلَتْ آيَةُ الِحجَابِ، وَاجْتَمَعَ نِسَاءُ النَّبيِّ - ﷺ - فِي الغَيْرَةِ عَلَيْهِ، فَقُلْتُ لَهُنَّ: ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ﴾ [التحريم: ٥]. فَنَزَلَتْ هذه الآيَةُ. [٤٤٨٣، ٤٧٩٠، ٤٩١٦ - مسلم: ٢٣٩٩ - فتح: ١/ ٥٠٤]\nحَدَّثَنَا ابن أَبِي مَرْيَمَ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ أَيُّوبَ قَالَ: حَدَّثَنِي حُمَيْدٌ قَالَ: سَمِعْتُ أَنَسًا بهذا.\n\n٤٠٣ - حَدَّثَنَا عَبْدُ الله بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ عَبْدِ الله ابْنِ","vol":"5","page":407},{"text":"دِينَارِ، عَنْ عَبْدِ الله بْنِ عُمَرَ قَالَ: بَيْنَا النَّاسُ بِقُبَاءٍ فِي صَلَاةِ الصُّبْحِ إِذْ جَاءَهُمْ آتٍ فَقَالَ: إِنَّ رَسُولَ الله - ﷺ - قَدْ أُنْزِلَ عَلَيْهِ اللَّيْلَةَ قُرْآنٌ، وَقَدْ أُمِرَ أَنْ يَسْتَقْبِلَ الكَعْبَةَ فَاسْتَقْبِلُوهَا. وَكَانَتْ وُجُوهُهُمْ إِلَى الشَّأْمِ، فَاسْتَدَارُوا إِلَى الكَعْبَةِ. [٤٤٨٨، ٤٤٩٠، ٤٤٩١، ٤٤٩٣، ٤٤٩٤، ٧٢٥١ - مسلم: ٥٢٦ - فتح: ٦/ ٥٠١]\n\n٤٠٤ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنِ الَحكَمِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ الله قَالَ: صَلَّى النَّبِيُّ - ﷺ - الظُّهْرَ خَمْسًا، فَقَالُوا: أَزِيدَ فِي الصَّلَاةِ؟ قَالَ: \"وَمَا ذَاكَ؟ \". قَالُوا: صَلَّيْتَ خَمْسًا. فَثَنَى رِجْلَيْهِ وَسَجَدَ سَجْدَتَيْنِ. [انظر: ٤٠١ - مسلم: ٥٧٢ - فتح: ١/ ٥٠٧]\n[في (^١) \"المعرفة\" للبيهقي مثله من حديث جابر بإسناد ضعيف، ومذهب ابن عمر كما قال الواحدي: إن الآية نازلة في التطوع بالنافلة، وعن قتادة: إنها منسوخة بقوله: ﴿وَحَيْثُ مَا كُنْتُمْ﴾ [البقرة: ١٤٤] الآية. وهو رواية عن ابن عباس، ويروى أنها نزلت فيمن صلى إلى بيت المقدس.\nتنبيه:\nوقع في كلام ابن بطال وابن التين أن البخاري أشار في الترجمة إلى الاستدلال بحديث ابن مسعود أنه - ﷺ - سلم في ركعتي الظهر وأقبل على الناس بوجهه وهذِه القصة إنما وقعت من حديث أبي هريرة فاعلمه.\nثم ذكر البخاري بعده ثلاثة أحاديث:\nأحدها: حديث حُمَيْدٍ، عَنْ أنَسٍ قَالَ: قَالَ عُمَرُ: وَافَقْتُ رَبِّي فِي\nثَلَاثٍ: فَقُلْتُ: يَا رَسُولَ اللهِ، لَوِ اتَّخَذْنَا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى\n_________\n(^١) كذا في الأصل -وكما في التعليق السابق- الكلام متصل بنهاية صفحة ٤٠٤ هكذا: (وفي هذا الجمع نظر لأن في المعرفة للبيهقي).","vol":"5","page":408},{"text":"فَنَزَلَتْ: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥] وَآيَةُ الحِجَابِ قُلْتُ: يَا رَسُولَ اللهِ، لَوْ أَمَرْتَ نِسَاءَكَ أَنْ يَحْتَجِبْنَ، فَإِنَّهُ يُكَلِّمُهُنَّ البَرُّ وَالْفَاجِرُ. فَنَزَلَتْ آيةُ الحِجَابِ، وَاجْتَمَعَ نِسَاءُ النَّبِيِّ - ﷺ - فِي الغَيْرَةِ عَلَيْهِ، فَقُلْتُ لَهُنَّ: عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبَدِّلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ. فَنَزَلَتْ هذِه الآيَةُ.\nحَدَّثَنَا ابن أَبِي مَرْيَمَ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ أَيُّوبَ قَالَ: حَدَّثَنِي حُمَيْدٌ قَالَ: سَمِعْتُ أَنَسًا بهذا.\nالكلام عليه من أوجه:\nأحدها: هذا الحديث أخرجه البخاري أيضا في التفسير في سورة البقرة (^١)، والأحزاب (^٢) والتحريم (^٣).\nوأخرجه مسلم في الفضائل (^٤). وأخرجه الترمذي مختصرًا في التفسير (^٥). والنسائي فيه (^٦)، وابن ماجه في الصلاة (^٧)، قال البزار: لا نعلمه يروى إلا عن عمر (^٨)، ولما أورد الترمذي حديث المقام فقط في تفسير سورة البقرة من حديث أنس، عن عمر قال: وفي الباب عن ابن عمر (^٩). رواه مسلم من طريق نافع عن ابن عمر عن عمر، وفي\n_________\n(^١) سيأتي برقم (٤٤٨٣) باب: قوله: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾.\n(^٢) سيأتي برقم (٤٧٩٠) باب: قوله: ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾.\n(^٣) سيأتي برقم (٤٩١٦) باب: قوله: ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا﴾.\n(^٤) مسلم (٢٣٩٩) باب: من فضائل عمر - ﵁ -.\n(^٥) الترمذي (٢٩٥٩، ٢٩٦٠).\n(^٦) \"السنن الكبرى\" ٦/ ٢٨٩ - ٢٩٠ (١٠٩٩٨).\n(^٧) ابن ماجه (١٠٠٩).\n(^٨) \"البحر الزخار\" ١/ ٣٣٨ بعد ح (٢١٩).\n(^٩) الترمذي ٥/ ٢٠٦.","vol":"5","page":409},{"text":"روايته: بدل التخيير: أسارى بدر (^١).\nثانيها: فائدة:\nإيراد البخاري طريق يحيى بن أيوب التصريح بسماع حميد من أنس، وفي بعض النسخ: \"حدثنا ابن أبي مريم\" كما ذكرته، وفي بعضها: \"وقال ابن أبي مريم تعليقًا\"، وكذا ذكره في التفسير تعليقا، وكذا ذكره خلف في \"أطرافه\" والإسماعيلي وأبو نعيم في مستخرجيهما وهو الظاهر؛ لأن يحيى لم يحتج به البخاري، ونسبه أحمد إلى سوء الحفظ، وإنما ذكره استشهادًا ومتابعة، وإن وقع في كلام ابن طاهر أنه خرج له مع مسلم فقد ذكره في أفراد مسلم، وأغرب صاحب \"الكمال\" حيث قال: روى له الجماعة، إلا مسلما (…) (^٢).\nثالثها: قد عرفت أن في البخاري الموافقة في مقام إبراهيم والحجاب والتخيير بين أزواجه.\nوقد عرفت أن في مسلم بدله: أسارى بدر (^٣)، وهذِه رابعة.\nوفيه أيضا موافقته في منع الصلاة على المنافقين، وهذِه خامسة.\nوفي \"مسند أبي داود الطيالسي\" من حديث حماد بن سلمة، حدثنا علي بن زيد، عن أنس قال: قال عمر: وافقت ربي في أربع، وذكر ما في البخاري قال: ونزلت ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ (١٢)﴾ [المؤمنون: ١٢] إلى قوله: ﴿ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ﴾ [المؤمنون: ١٤]،\n_________\n(^١) مسلم (٢٢٩٩).\n(^٢) ثلاث كلمات لم يتبين لنا قراءتها.\n(^٣) في هامش الأصل: حاشية: وفي البخاري أيضا.","vol":"5","page":410},{"text":"فقلت أنا: تبارك الله أحسن الخالقين فنزلت كذلك. وهي سادسة.\nوجاءت موافقته أيضا في تحريم الخمر، وهذِه سابعة وليس في كل منهما منا ينفي زيادة الموافقة، وذكر الثامنة أبو بكر بن العربي (^١) في هذا الحديث في مقام إبراهيم، وقال: وهي إحدى التسع التي وافق ربه فيها، وذكر أن عاشرها في \"شرح النيرين\" وقال مرة: قدمنا أنه وافق ربه تلاوة ومعنى في نحو أحد عشر موضعا.\nقلت: ويشهد له ما رواه الترمذي مصححا من حديث ابن عمر ما نزل بالناس أمر قط فقالوا فيه، وقال فيه عمر إلا نزل فيه القرآن على نحو ما قال عمر (وقد سلف) (^٢).\nرابعها: قوله: (في ثلاث). قد أسلفنا أنها أكثر من ثلاث، وقد أسلفنا أنه لا تنافي بينها، إذ يجوز أن يكون أخبر بذلك قبل وقوع غيرها، وإن كان يجوز أن يكون قالها بعد موته أو أن الراوي روى ثلاثة دون باقيها، وليس ذكر العدد من لفظ عمر، فلما روى ثلاثة خاصة زاد تلك اللفظة على المعنى، أي: أنه له حديث في ذلك فأنزل القرآن بموافقته، أو أن الراوي اقتصر على الثلاث دون الباقي لغرض له، فمعنى الموافقة أنه وقع له حديث في ذلك الأمر فنزل القرآن على نحو ما وقع أو وافق كله.\nخامسها: وقع لعمر ما وقع في المقام؛ لأنه محل شرف بقيام إبراهيم للدعاء والصلاة، وجحل فيه آيات بينات وأجاب فيه الدعوات.\nفإن قلت: ما السر في أن عمر لم يقنع بما في شريعتنا حتى طلب\n_________\n(^١) \"تحفة الأحوذي\" ٨/ ٢٣٧.\n(^٢) ضرب الناسخ على هذِه الجملة ثم رمز فوقها برمز التصحيح (صح).","vol":"5","page":411},{"text":"الاستكان بملة إبراهيم، وقد نهاه الشارع عن مثل هذا حين أتى بأشياء من التوراة، فقال له: \"أمثلها منك يا عمر\"\nفالجواب كما قاله ابن الجوزي: أن عمر لما سمع قوله تعالى في إبراهيم ﴿إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا﴾ [البقرة: ١٢٤] ثم سمع قوله: ﴿أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا﴾ [النحل: ١٢٣] علم أن الائتمام به مشروع في شرعنا دون غيره من الأنبياء، ثم رأى أن البيت مضاف إليه، فإن أثر قدمه في المقام كرقم اسم الباني في البناء ليذكر به بعد موته، فرأى الصلاة عند المقام كقراءة الطائف بالبيت اسم من بناه، فوقعت موافقته في رأيه وأما غير إبراهيم من الأنبياء فلا يجري مجراه على أن هذا القدر من شرع إبراهيم معلوم قطعًا، وما في أيدي الكتابيين من التوراة والإنجيل أمر مغير مبدل.\nسادسها: آية الحجاب، كان النبي - ﷺ - جاريًا على عادة العرب في ترك الحجاب حتى أمر به، ووقع أمر لشرف أزواجه - ﷺ - وعلو مناصبهن، وعظم حرمتهن، وأن الذي ناسب حالهن أن يحجبن عن الأجانب، ولم يكن يخفي على رسول الله - ﷺ - كما نبه عليه ابن الجوزي وغيره، ولكن كان ينتظر الوحي في الأشياء، وكان الحجاب في السنة الخامسة في قول قتادة أو في الثالثة في قول أبي عبيدة وبعد أم سلمة كما قال ابن إسحاق، أو في ذي القعدة سنة أربع كما هو عند ابن سعد (^١).\nوجزم شيخنا عبد الكريم في \"شرحه\" بالأول، وكان السبب فيه أنه - ﷺ - تزوج زينب بنت جحش وأولم عليها، فأكل جماعة وهي مولية وجهها الحائط، ولم يخرجوا فانتظر - ﷺ - خروجهم وجلسوا\n_________\n(^١) \"الطبقات الكبرى\" ٨/ ١٧٦، وعنده: في السنة الخامسة.","vol":"5","page":412},{"text":"يتحدثون، فخرج - ﷺ - فلم يخرجوا وعاد فلم يخرجوا، فنزلت آية الحجاب.\nقال عياض: والحجاب الذي خصوا به فهو فرض عليهن بلا خلاف في الوجه والكفين وفلا يجوز لهن كشف ذلك لشهادة ولا غيرها، ولا إظهار شخصهن إذا خرجن كما فعلت حفصة يوم مات أبوها، ستر شخصها حين خرجت، وزينب عمل لها قبة لما توفيت، قال الله تعالى ﴿وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ﴾ [الأحزاب: ٥٣] (^١).\nسابعها: الآية التي ذكرها هي أحد ما قيل في سبب التخيير، وقد أوضحت الكلام على ذلك في كتابي \"غاية السول في خصائص الرسول\" (^٢) فراجع ذلك منه تجد ما يشفي الغليل، فإن قدر الله الوصول إلى موضعه نزده أيضًا، وبعض ما في الباب سلف.\nالحديث الثاني: حديث ابن عُمَرَ قَالَ: بَيْنَا النَّاسُ بِقُبَاءٍ فِي صَلَاةِ الصُّبْحِ إِذْ جَاءَهُمْ آتٍ فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ أُنْزِلَ عَلَيْهِ اللَّيْلَةَ قُرْآنٌ، وَقَدْ أُمِرَ أَنْ يَسْتَقْبِلَ الكَعْبَةَ فَاسْتَقْبِلُوهَا. وَكَانَتْ وُجُوهُهُمْ إِلَى الشَّأْمِ، فَاسْتَدَارُوا إِلَى الكَعْبَةِ.\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث سيأتي -إن شاء الله- في الصلاة في موضعين (^٣)، وفي\n_________\n(^١) \"إكمال المعلم\" ٧/ ٥٧.\n(^٢) \"غاية السول في خصائص الرسول\" ص ١٠٩.\n(^٣) لم أقف عليهما فلم يُذكر في الصلاة سوى في هذا الموضع.","vol":"5","page":413},{"text":"التفسير في أربعة مواضع (^١)، وفي خبر الواحد (^٢)، وقد سلف في الإيمان من حديث البراء (^٣).\nثانيها:\nوجه احتجاج البخاري بهذا الحديث انحرافهم إلى القبلة التي فرضت وهم في انحرافهم يصلون إلى غير القبلة، ولم يؤمروا بالإعادة بل بنوا على ما صلوا في حال الانحراف، وقبله فكذلك المجتهد في القبلة لا تلزمه الإعادة.\nثالثها:\n(بينما) معناه: بين أوقات كذا، ويجوز أيضا بينا بلا ميم (^٤)، و(قباء) بالمد والقصر، ويذكر ويؤنث، ويصرف ولا يصرف فهذِه ست لغات أفصحها أولها.\nقوله: (إذ جاءهم آت). هو عباد بن نهيك أو ابن بسر أو ابن وهب\nأقوال. وقوله: (فاستقبلوها) كسر الباء فيه أشهر من فتحها على الأمر والفتح على الخبر، ونقل ابن عبد البر أن أكثر الرواة عليه (^٥). وقد\n_________\n(^١) ستأتي بأرقام (٤٤٨٨) باب: قوله: ﴿وَمَا جَعَلْنَا الْقِبْلَةَ﴾، (٤٤٩٠). باب: ﴿وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ﴾، (٤٤٩١) باب: ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ﴾، (٤٤٩٣) باب: ﴿وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ﴾، (٤٤٩٤)، باب: ﴿وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ﴾. وهي خمسة مواضع كما ترى.\n(^٢) سيأتي برقم (٧٢٥١) باب: ما جاء في إجازة خبر الواحد الصدوق.\n(^٣) سلف برقم (٤٠) باب: الصلاة من الإيمان.\n(^٤) وقع في \"اليونينية\" ١/ ٨٩: بينا. بغير الميم، ولم يثبت بالهامش اختلافات.\n(^٥) وقع في هامش \"اليونينية\" ١/ ٨٩: بفتح الباء لجميع رواة البخاري إلا الأصيلي بكسرها. يونينية. وفي \"الفتح\" ١/ ٥٠٦. قال ابن حجر: بفتح الموحدة للأكثر.","vol":"5","page":414},{"text":"أوضحت الكلام عليه في \"شرح العمدة\" بفوائده (^١)، وسلف جمل منها في الإيمان.\nالحديث الثالث: حديث عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: صَلَّى النَّبِيُّ - ﷺ - الظُهْرَ خَمْسًا، فَقَالُوا: أَزِيدَ فِي الصَّلَاةِ؟ قَالَ: \"وَمَا ذَاكَ؟ \". قَالُوا: صَلَّيْتَ خَمْسًا. فَثَنَى رِجْلَيْهِ وَسَجَدَ سَجْدَتَيْنِ.\nوهذا الحديث سلف قريبا (^٢)، ويأتي في السهو (^٣) وخبر الواحد (^٤)، وأخرجه مسلم (^٥) وباقي الجماعة (^٦)، وأخرجه مسلم من حديث الأسود عنه (^٧)، ووجه احتجاج البخاري بهذا الحديث إقباله على الناس بوجهه بعد انصرافه بعد السلام، كان في غير صلاة، فلما بنى على صلاته بان أنه كان في وقت استدبار القبلة في حكم المصلي؛ لأنه لو خرج من الصلاة لم يجز له أن يبني على ما مضى منها فوجب بهذا أن من أخطأ القبلة لا يعيد.\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٤٨٧.\n(^٢) سلف برقم (٤٠١).\n(^٣) سيأتي برقم (١٢٢٦) باب ة إذا صلى خمسًا.\n(^٤) سيأتي برقم (٧٢٤٩) باب: ما جاء في إجازة خبر الواحد الصدوق.\n(^٥) مسلم (٥٧٢) كتاب: المساجد، باب: السهو في الصلاة والسجود له.\n(^٦) أبو داود (١٠١٩)، والترمذي (٣٩٢)، والنسائي ٣/ ٣١ - ٣٢، وابن ماجه (١٢٠٣).\n(^٧) \"صحيح مسلم\" (٥٧٢/ ٩٣).","vol":"5","page":415},{"text":"<span data-type='title' id=toc-487>٣٣ - باب حَكِّ البُزَاقِ بِالْيَدِ مِنَ المَسْجِدِ</span>\n٤٠٥ - حَدَّثَنَا قُتَيْبَة قَالَ: حَدُّثَنَا إِسْمَاعِيلُ بْن جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسِ أَنَّ النَّبِيَّ - ﷺ - رَأى نُخَامَةَ فِي القِبْلَةِ، فَشَقَّ ذَلِكَ عَلَيْهِ حَتَّى رُئِيَ فِي وَجْهِهِ، فَقَامَ فَحَكَّة بِيَدِهِ، فَقَالَ: \"إِنَّ أَحَدَكُمْ إِذَا قَامَ فِي صَلَاِتهِ، فَإِنَّهُ يُنَاجِي رَبَّهُ -أَوْ إِنَّ رَبَّهُ بَيْنَهُ وَبَيْنَ القِبْلَةِ- فَلَا يَبْزُقَنَّ أَحَدُكُمْ قِبَلَ قِبْلَتِهِ، ولكن عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمَيْهِ\". ثُمَّ أَخَذَ طَرَفَ رِدَائِهِ فَبَصَقَ فِيهِ، ثمَّ رَدَّ بَعْضَهُ عَلَى بَعْضٍ، فَقَالَ: \"أَوْ يَفْعَلْ هَكَذَا\". [انظر: ٢٤١ - مسلم: ٥٥١ - فتح: ١/ ٥٠٧]\n\n٤٠٦ - حَدُّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - رَأى بُصَاقًا فِي جِدَارِ القِبْلَةِ فَحَكَّهُ، ثمَّ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"إِذَا كَانَ أَحَدُكُمْ يُصَلِّي فَلَا يَبْصُقْ قِبَلَ وَجْهِهِ، فَإِنَّ اللهَ قِبَلَ وَجْهِهِ إِذَا صَلَّى\". [٧٥٣، ١٢١٣، ٦١١١ - مسلم: ٥٤٧ - فتح: ١/ ٥٠٩]\n\n٤٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ -أُمِّ المُؤْمِنِينَ- أَنَّ رَسُولَ اللهِ - ﷺ - رَأى فِي جِدَارِ القِبْلَةِ مُخَاطًا أَوْ بُصَاقًا أَوْ نُخَامَةً فَحَكَّهُ. [مسلم: ٥٤٩ - فتح: ١/ ٥٠٩]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - رَأى نُخَامَةً فِي القِبْلَةِ، فَشَقَّ ذَلِكَ عَلَيْهِ حَتَّى رُئِيَ فِي وَجْهِهِ، فَقَامَ فَحَكَّهُ بِيَدِهِ، فَقَالَ: \"إِنَّ أَحَدَكُمْ إِذَا قَامَ فِي صَلَاِتهِ، فَإِنَّهُ يُنَاجِي رَبَّهُ -أَوْ إِنَّ رَبَّهُ بَيْنَهُ وَبَيْنَ القِبْلَةِ- فَلَا يَبْزُقَنَّ أَحَدُكُمْ قِبَلَ قِبْلَتِهِ، ولكن عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمَيْهِ\". ثُمَّ أَخَذَ طَرَفَ رِدَائِهِ فَبَصَقَ فِيهِ، ثُمَّ رَدَّ بَعْضَهُ عَلَى بَعْضٍ، فَقَالَ: \"أَوْ يَفْعَلْ هَكَذَا\".\nثانيها: حديث ابن عُمَرَ أَنَّه - ﷺ - رَأى بُصَاقًا فِي جِدَارِ القِبْلَةِ فَحَكَّهُ، ثُمَّ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"إِذَا كَانَ أَحَدُكُمْ يُصَلِّي فَلَا يَبْصُقْ قِبَلَ وَجْهِهِ، فَإِنَّ اللهَ قِبَلَ وَجْهِهِ إِذَا صَلَّى\".","vol":"5","page":416},{"text":"ثالثها: حديث عَائِشَةَ أَنَّه - ﷺ - رَأى فِي جِدَارِ القِبْلَةِ مُخَاطًا أَوْ بُصَاقًا أَوْ نُخَامَةً فَحَكَّهُ.\nالكلام على هذِه الأحاديث من أوجه:\nأحدها:\nحديث أنس أخرجه في مواضع أخر قريبا في بابين: عقب باب بعد هذا (^١)، وفي باب: كفارة البزاق في المسجد بلفظ: \"البزاق في المسجد خطيئة وكفارتها دفنها\" (^٢) وفي باب: ما يجوز من البصاق والنفخ في الصلاة (^٣)، وفي باب: المصلي يناجي ربه (^٤).\nوأخرجه مسلم أيضًا (^٥).\nوحديث ابن عمر أخرجه البخاري أيضا قريبا (^٦)، وفي الأدب وغيره (^٧).\nوأخرجه مسلم أيضا (^٨).\n_________\n(^١) سيأتي برقم (٤١٢) باب: لا يبصق عن يمينه في الصلاة، (٤١٣) باب: ليبزق عن يساره أو تحت قدمه اليسرى.\n(^٢) سيأتي برقم (٤١٥).\n(^٣) سيأتي برقم (١٢١٤) كتاب: العمل في الصلاة.\n(^٤) سيأتي برقم (٥٣١) كتاب: مواقيت الصلاة.\n(^٥) مسلم (٥٥١) في المساجد، باب: النهي عن البصاق في المسجد في الصلاة وغيرها.\n(^٦) سيأتي برقم (٧٥٣) كتاب: الأذان، باب: هل يلتفت لأمر ينزل به، أو يرى شيئًا أو بصاقًا في القبلة.\n(^٧) سيأتي برقم (١٢١٣) كتاب: العمل في الصلاة، باب: ما يجوز في البصاق والنفخ في الصلاة، وبرقم (٦١١١) باب: ما يجوز من الغضب والشدة لأمر الله.\n(^٨) مسلم (٥٤٧) كتاب: المساجد، باب النهي عن البصاق في المسجد في الصلاة ..","vol":"5","page":417},{"text":"وحديث عائشة أخرجه أيضا في الصلاة وسيأتي (١).\nوأخرجه مسلم (^٢) والترمذي أيضا (^٣).\nوسيأتي من حديث أبي هريرة وأبي سعيد (^٤) وأخرجهما مسلم أيضا (^٥).\nثانيها:\nالنخامة بالضم: النخاعة، وقد ذكره البخاري بهذا اللفظ، في باب: الالتفات، يقال: تنخَّم الرجل إذا تنخع، وفي \"المطالع\": النخامة من الصدر: وهو البلغم اللزج، وفي \"النهاية\" (^٦): النخامة: البزقة التي تخرج من أصل الحلق من مخرج الخاء المعجمة، وقيل: النخاعة بالعين من الصدر، وبالميم من الرأس.\nثالثها:\nإنما شق ذلك عليه احتراما لجهة القبلة. وقوله: (فحكه) أي: أزاله وهو موضع الترجمة. ففيه إزالة البزاق وغيره من الأقذار ونحوها من المسجد. وقوله: \"فإنه يناجي ربه\"، إشارة إلى إخلاص القلب وحضوره وتفريغه لذكر الله وتمجيده وتلاوة كتابه وتدبره. ومن كان\n_________\n(١) ليس له إلا هذا الموضع في \"صحيح البخاري\"، وذكر المزي في \"التحفة\" ١٢/ ١٩٤ أن البخاري رواه في موضعين آخرين عن إسماعيل.\n(^٢) مسلم (٥٤٩) كتاب: المساجد، باب: النهي عن البصاق في المسجد في الصلاة وغيرها.\n(^٣) لم أقف عليه في الترمذي، ولكنه عند ابن ماجه (٧٦٤).\n(^٤) الحديث الآتي (٤٠٨، ٤٠٩) باب: حك المخاط بالحصى في المسجد.\n(^٥) مسلم (٥٤٨) كتاب: المساجد، باب النهي عن البصاق في المسجد في الصلاة ..\n(^٦) \"النهاية\" لابن الأثير ٥/ ٣٤ مادة: نخم.","vol":"5","page":418},{"text":"يناجي ربه وهو بينه وبين قبلته فلا يقابلها بذلك. والبزاق بالزاي والصاد والسين: ما يخرج من الفم. وقوله: (\"ولكن عن يساره\") هذا في غير المسجد، أما فيه فلا يبزقن إلا في ثوبه، كذا قاله النووي (^١)، وسياق الأحاديث دال على أنه فيه. وقوله: (\"أو تحت قدمه اليسرى\") كما بينه في الرواية الآتية من حديث أبي سعيد.\nوقوله: (ثم أخذ رداءه) إلى آخره. فيه: جواز هذا الفعل، وفيه: طهارة البزاق، وهو إجماع إلا من شذ كما حكاه الخطابي عن إبراهيم النخعي (^٢)، وسليمان (كما حكاه عنه ابن حزم) (^٣)، وقال القاضي عياض: البزاق ليس خطيئة إلا في حق من لم يدفنه، وأما من أراد دفنه فليس بخطيئة إذا دفنها في تراب المسجد أو رمله وحصاه إن كان فيه وإلا فليخرجها (^٤).\nوقال القرطبي: الحديث دال على تحريم البصاق في القبلة، وأن الدفن لا يكفيه (^٥)، وهو كما قال. وقال الروياني: المراد بذلك إخراجها مطلقا، فإن لم تكن المساجد تربة، وكانت ذات حصر فلا؛ احتراما للمالية (^٦).\nوفيه: فضل الميامن على المياسر (^٧).\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٥/ ٤١.\n(^٢) \"أعلام الحديث\" ١/ ٣٨٧.\n(^٣) ورد بهامش الأصل تعليق هذا نصه: حكاه ابن حزم عنهما بالسند متفردين.\n(^٤) \"إكمال المعلم\" ٢/ ٤٨٧.\n(^٥) \"المفهم\" ٢/ ١٥٨.\n(^٦) انظر: \"المجموع\" ٤/ ٣٢.\n(^٧) ورد بهامش الأصل: ثم بلغ في الستين، كتبه مؤلفه.","vol":"5","page":419},{"text":"<span data-type='title' id=toc-488>٣٤ - باب حَكِّ المُخَاطِ بِالْحَصَى مِنَ المَسْجِدِ</span>\nوَقَالَ ابن عَبَّاسٍ: إِنْ وَطِئْتَ عَلَى قَذَرٍ رَطْبٍ فَاغْسِلْهُ، وَإِنْ كَانَ يَابِسًا فَلَا.\n٤٠٨، ٤٠٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: أَخْبَرَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، أَخبَرَنَا ابن شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنُّ أَبا هُرَيْرَةَ وَأَبا سَعِيدٍ حَدَّثَاهُ، أَنَّ رَسُولَ اللهِ - ﷺ - رَأى نُخَامَةً فِي جِدَارِ الَمسْجِدِ، فَتَنَاوَلَ حَصَاةً فَحَكَّهَا، فَقَالَ: \"إِذَا تَنَخَّمَ أَحَدُكُمْ فَلَا يَتَنَخَّمَنَّ قِبَلَ وَجْهِهِ وَلَا عَنْ يَمِينِهِ، وَلْيَبْصُقْ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ اليُسْرى\". [٤١٠، ٤١٢، ٤١٤، ٤١٦ - مسلم: ٥٤٨ - فتح: ١/ ٥٠٩]\nوهو كما قال فالجاف لا يتعلق به حكم.\nثم ساق حديث أبي هريرة وأبي سعيد أَنَّ رَسُولَ اللهِ - ﷺ - رَأى نُخَامَةً فِي جِدَارِ المَسْجِدِ، فَتَنَاوَلَ حَصَاةً فَحَكَّهَا، فَقَالَ: إِذَا تَنَخَّمَ أَحَدُكُمْ .. \" الحديث. والحت بالمثناة، قال صاحب \"العباب\": حنت الثوب عن الشيء: فرقته، والحتات: ما تحات منه، أي: تساقط.\nثم قال:\n\n<span data-type='title' id=toc-489>٣٥ - باب لَا يَبْصُقْ عَنْ يَمِينِهِ فِي الصَّلَاةِ</span>\n٤١٠، ٤١١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ وَأَبَا سَعِيدٍ أَخبَرَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - رَأى نُخَامَةً فِي حَائِطِ الَمسْجِدِ، فَتَنَاوَلَ رَسُولُ اللهِ - ﷺ - حَصَاةً فَحَتَّهَا، ثُمَّ قَالَ: \"إِذَا تَتَخَّمَ أَحَدُكُمْ فَلَا يَتَنَخَّمْ قِبَلَ وَجْهِهِ وَلَا عَنْ يَمِينِهِ، وَلْيَبْصُقْ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ اليُسْرى\". [انظر: ٤٠٨، ٤٠٩ - مسلم: ٥٤٨ - فتح: ١/ ٥١٠]\n\n٤١٢ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي قَتَادَةُ قَالَ: سَمِعْتُ أَنَسًا قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يَتْفِلَنَّ أَحَدُكُمْ بَيْنَ يَدَيْهِ وَلَا عَنْ يَمِينِهِ،","vol":"5","page":420},{"text":"ولكن عَنْ يَسَارِهِ أَوْ تَحْتَ رِجْلِهِ\". [انظر: ٢٤١ - مسلم: ٤٩٣، ٥٥١ - فتح: ١/ ٥١٠]\nثم ساق حديث أبي هريرة وأبي سعيد المذكور. ثم ساق حديث أنس السالف. وفيه: (\"فلا يتفلن\") وهو بضم الفاء وكسرها. ثم قال:\n\n<span data-type='title' id=toc-490>٣٦ - باب لِيَبْزُقْ عَنْ يَسَارِهِ، أَوْ تَحْتَ قَدَمِهِ اليُسْرى</span>\n٤١٣ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا قَتَادَةُ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ المُؤْمِنَ إِذَا كَانَ فِي الصَّلَاةِ فَإِنَّمَا يُنَاجِي رَبَّهُ، فَلَا يَبْزُقَنَّ بَيْنَ يَدَيْهِ وَلَا عَنْ يَمِينِهِ، ولكن عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ\". [انظر: ٢٤١ - مسلم: ٥٥١ - فتح: ١/ ٥١١]\n\n٤١٤ - حَدَّثَنَا عَليٌّ قَالَ: حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي سَعِيدِ أَنًّ النَّبِيَّ - ﷺ - أَبْصَرَ نُخَامَةً فِي قِبْلَةِ الَمسْجِدِ فَحَكَّهَا بِحَصَاةٍ، ثُمَّ نَهَى أَنْ يَبْزُقَ الرَّجُلُ بَيْنَ يَدَيْهِ أَوْ عَنْ يَمِينِهِ، ولكن عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ اليُسْرى. وَعَنِ الزُّهْرِيِّ، سَمِعَ حُمَيْدًا عَنْ أَبِي سَعِيدٍ نَحْوَهُ. [٤٠٩ - مسلم: ٥٤٨ - فتح: ١/ ٥١١]\nثم ساق حديث أنس المذكور وحديث أبي سعيد في ذلك. ثم قال:\n\n<span data-type='title' id=toc-491>٣٧ - باب كَفَّارَةِ البُزَاقِ فِي المَسْجِدِ</span>\n٤١٥ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا قَتَادَةُ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الْبُزَاقُ فِي المَسْجِدِ خَطِيئَةٌ، وَكَفَّارَتُهَا دَفْنُهَا\". [مسلم: ٥٥٢ - فتح: ١/ ٥١١]\nثم ساق حديث أنس السالف: \"وَكَفَّارَتُهَا دَفْنُهَا\". ثم قال:\n\n<span data-type='title' id=toc-492>٣٨ - باب دَفْنِ النُّخَامَةِ فِي المَسْجِدِ</span>\n٤١٦ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، سَمِعَ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا قَامَ أَحَدُكُمْ إِلَى الصَّلَاةِ فَلَا يَبْصُقْ أَمَامَهُ، فَإِنَّمَا يُنَاجِي اللهَ مَا دَامَ فِي مُصَلَّاهُ، وَلَا عَنْ يَمِينِهِ، فَإِنَّ عَنْ يَمِينِهِ مَلَكًا،","vol":"5","page":421},{"text":"وَلْيَبْصُقْ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ، فَيَدْفِنُهَا\". [انظر: ٤٠٨ - فتع: ١/ ٥١٢]\nثم ساق فيه حديث أبي هريرة فيه.\n\n<span data-type='title' id=toc-493>٣٩ - باب إِذَا بَدَرَهُ البُزَاقُ فَلْيَأْخُذْ بِطَرَفِ ثَوْبِهِ</span>\n٤١٧ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا زُهَيْرٌ قَالَ: حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ - ﷺ - رَأى نُخَامَةً فِي القِبْلَةِ فَحَكَّهَا بِيَدِهِ، وَرُئِيَ مِنْهُ كَرَاهِيَةٌ -أَوْ رُئِيَ كَرَاهِيَتُهُ لِذَلِكَ وَشِدَّتُهُ عَلَيْهِ- وَقَالَ: \"إِنَّ أَحَدَكُمْ إِذا قَامَ فِي صَلَاِتِهِ فَإِنَّمَا يُنَاجِي رَبَّهُ -أَوْ رَبُّهُ بَيْنَهُ وَبَيْنَ قِبْلَتِهِ- فَلَا يَبْزُقنَّ فِي قِبْلَتِهِ، ولكن عَنْ يَسَارِهِ أَوْ تَحتَ قَدَمِهِ\". ثُمَّ أَخَذَ طَرَفَ رِدَائِهِ فَبَزَقَ فِيهِ، وَرَدَّ بَعْضَهُ عَلَى بَعْضٍ قَالَ: \"أَوْ يَفْعَل هَكَذَا\". [انظر: ٢٤١ - مسلم: ٥٥١ - فتح: ١/ ٥١٣]\nثم ساق حديث أنس في ذلك.\nوقد عرفت فقه ذلك كله في باب: الحك قبله بها، فيهما: تنزيه المسجد، وإكرام القبلة، وقوله في حديث أبي هريرة: (\"ولا عن يمينه، فإن عن يمينه ملكا\") بين فيه علة ذلك، وهو إكرام الملك، وتنزيهه لا يقال: إن عمومه أنه ليس على يساره ملك.\nوقال الطبري: الأمر بالدفن إنما هو في الحال التي يخشى فيها أن يصيب جلده أو ثوبه. وقال ابن بطال: إنما كان في المسجد خطيئة لنهي الشارع عنه، ثم إنه - ﷺ - عرف أن أمته لا تكاد تسلم من ذلك فعرفهم كفارتها، وهذا إذا كان عن قصد، وإن غلبته فقد ندب إلى دفنها وحتها وإزالتها، ومن فعل ما ندب إليه فمأجور (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٦٩ - ٧٠.","vol":"5","page":422},{"text":"<span data-type='title' id=toc-494>٤٠ - باب عِظَةِ الإِمَامِ النَّاسَ فِي إِتْمَامِ الصَّلَاةِ وَذِكْرِ القِبْلَةِ</span>\n٤١٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"هَلْ تَرَوْنَ قِبْلتِي هَا هُنَا؟ فَوَاللهِ مَا يَخْفَى عَلَيَّ خُشُوعُكُمْ وَلَا رُكُوعُكُمْ، إِنِّي لأَرَاكمْ مِنْ وَرَاءِ ظَهْرِي\". [٧٤١ - مسلم: ٤٢٤ - فتح: ١/ ٥١٤]\n\n٤١٩ - حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ قَالَ: حَدَّثَنا فلَيْحُ بْنُ سُلَيْمَانَ، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ أَنَسٍ بْنِ مَالِكٍ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - صّلَاةً، ثُمَّ رَقِيَ الِمنْبَرَ، فَقَالَ فِي الصَّلَاةِ وَفِي الرُّكُوعِ: \"إِنَي لأَرَاكُمْ مِنْ وَرَائِي كمَا أَرَاكُمْ\". [٧٤٢، ٦٦٤٤ - مسلم: ٤٢٥ - فتح: ١/ ٥١٥]\nذكر فيه حديث هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"هَلْ تَرَوْنَ قِبْلَتِي هَا هُنَا؟ فَوَاللهِ مَا يَخْفَى عَلَيَّ خُشُوعُكُمْ وَلَا رُكُوعُكُمْ، إِنِّي لأَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي\".\nوحديث أنس: صَلَّي بِنَا النَّبِيُّ - ﷺ - صَلَاةً، ثُمَّ رَقِيَ المِنْبَرَ، فَقَالَ فِي الصَّلَاةِ وَفِي الرُّكُوعِ: \"إِنَّي لأَرَاكُمْ مِنْ وَرَائِي كَمَا أَرَاكُمْ\".\nالكلام عليهما من أوجه:\nأحدها:\nهذان الحديثان أخرجهما مسلم أيضا (^١)، وذكر البخاري الأول في الخشوع في الصلاة (^٢)، والثاني في رفع البصر إلى السماء فيها (^٣)،\n_________\n(^١) مسلم (٤٢٤، ٤٢٥) كتاب: الصلاة، باب: الأمر بتحسين الصلاة وإتمامها والخشوع فيها.\n(^٢) سيأتي برقم (٧٤١) كتاب: الأذان.\n(^٣) يقصد ما سيأتي برقم (٧٥٠) كتاب: الأذان.","vol":"5","page":423},{"text":"والرقاق كما ستعلمه (^١).\nثانيها:\nفيه الأمر بالمعروف والنهي عن المنكر، فالإمام إذا رأى أحدًا مقصرًا في شيء من أمور دينه أو ناقصا للكمال منه نهاه عن فعله وحضه على ما فيه جزيل الحظ، ألا تراه وبخ من نقص كمال الركوع والخشوع، وفي رواية لمسلم: والسجود. ووعظه في ذلك بأنه يراهم، وقد أخذ الله تعالى على المؤمنين ذلك إذا مكنهم في الأرض بقوله ﴿الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ﴾ [الحج: ٤١].\nثالثها:\nقوله: (\"إني لأراكم من وراء ظهري\") الظاهر أن هذا من خصائصه، وأنه زيد في قوة بصره حتى يرى من ورائه، وفي \"صحيح مسلم\": \"إني والله لأبصر من ورائي كما أبصر من بين يديَّ\" (^٢) ويبعد أن يراد بها العلم، وإن كان قد يعبر بها عنه، إذ لا فائدة إذن في التخصيص بوراء الظهر، وقد قيل: إنه كان بين كتفيه عينان مثل سم الخياط، فكان يبصر بهما، ولا تحجبهما الثياب، كما ذكرته في \"الخصائص\" (^٣)، ونقلت فيها عن صاحب \"الشامل\": أن معنى الحديث الحس والتحفظ. وقال مجاهد في قوله تعالى: ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ (٢١٩)﴾ [الشعراء: ٢١٩] قال: كان يرى من خلفه في الصلاة كما يرى بين يديه.\n_________\n(^١) لعله يقصد ما سيأتي برقم (٦٤٦٨) باب: القصد والمداومة على العمل.\n(^٢) مسلم برقم (٤٢٣) كتاب: الصلاة، باب: الأمر بتحسين الصلاة وإتمامها والخشوع فيها.\n(^٣) \"خصائص النبي - ﷺ -\" ص ١٩٠.","vol":"5","page":424},{"text":"رابعها:\nجاء في رواية: \"وإني لأراكم من بعدي\" ذكرها في الخشوع في الصلاة (^١)، قال الداودي: يحتمل أن يكون بعد وفاته يريد أن أعمال أمته تعرض عليه.\n_________\n(^١) سيأتي برقم (٧٤١).","vol":"5","page":425},{"text":"<span data-type='title' id=toc-495>٤١ - باب هَلْ يُقَالُ مَسْجِدُ بَنِي فُلَانٍ</span>؟\n٤٢٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - سَابَقَ بَيْنَ الَخيْلِ التِي أُضْمِرَتْ مِنَ الَحفْيَاءِ، وَأَمَدُهَا ثَنِيَّةُ الوَدَاعِ، وَسَابَقَ بَيْنَ الَخيْلِ التِي لَمْ تُضْمَرْ مِنَ الثَّنِيَّةِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ، وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ كَانَ فِيمَنْ سَابَقَ بِهَا. [٢٨٦٨، ٢٨٦٩، ٢٨٧٠، ٧٣٣٦ - مسلم: ١٨٧٠ - فتح: ١/ ٥١٥]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عُمَرَ أَنَ رَسُولَ اللهِ - ﷺ - سَابَقَ بَيْنَ الخَيْلِ التِي أُضْمِرَتْ مِنَ الحَفْيَاءِ، وَأَمَدُهَا ثَنِيَّةُ الوَدَاع، وَسَابَقَ بَيْنَ الخَيْلِ التِي لَمْ تُضْمَرْ مِنَ الثَّييَّةِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ، وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ كَانَ فِيمَنْ سَابَقَ بِهَا.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري هنا، وفي الجهاد (^١) والاعتصام (^٢)، وأخرجه مسلم في المغازي (^٣)، وباقي الستة (^٤).\nثانيها:\nمطابقة هذا الحديث لما ترجم له قوله: (مسجد بني زريق) وهي إضافة تمييز لا ملك، ففيه جواز إضافتها إلى بانيها والمصلي فيها،\n_________\n(^١) سيأتي بأرقام (٢٨٦٨، ٢٨٦٩، ٨٦٧٠) أبواب: السبق بين الخيل، إضمار الخيل للسبق، غاية السبق للخيل المضمرة.\n(^٢) سيأتي برقم (٧٣٣٦) باب: ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم.\n(^٣) مسلم (١٨٧٠) كتاب: الإمارة، باب: المسابقة بين الخيل وتضميرها.\n(^٤) أبو داود (٢٥٧٥)، والترمذي (١٦٩٩)، والنسائي ٦/ ٢٢٥ - ٢٢٧، وابن ماجه (٢٨٧٧).","vol":"5","page":426},{"text":"وإضافة أعمال البر إلى أربابها ونسبتها إليهم، وليس في ذلك تزكية، وعن النخعي أنه كان يكره أن يقال: مسجد بني فلان، ولا يرى بأسا أن يقال: مصلى بني فلان (^١)، وهذا الحديث رادٌّ عليه، ولا فرق بين قوله مصلى، ومسجد، كما نبه عليه ابن بطال (^٢) لكن المساجد لله فلا تضاف إلى غيره إلا على جهة التعريف.\nثالثها:\nالتضمير: عبارة عن تقليل العلف مدة، وتدخل بيتا كنًّا، وتجلَّل فيه لتعرق، ويجف عرقه فيخف لحمها ويقوى على الجري، والحفياء بالمد على الأشهر، وبفتح الحاء، وضمها بعضهم فأخطأ، وقدم بعضهم الياء على الفاء، بينها وبين ثنية الوداع خمسة أميال أو ستة أو سبعة، ومن ثنية الوادع إلى مسجد بني زريق ميل، وهو متقدم الزاي على الراء: بطن من الخزرج.\nرابعها: في فوائده:\nفمنها: جواز المسابقة بين الخيل، وهو إجماع (^٣)، وهو سنة عندنا (^٤)، وقيل: مباح، ومنها: تضميرها، وهو إجماع أيضا، وكانت الجاهلية تفعله فأقرها الإسلام، ومنها: تجويع البهائم على وجه الصلاح، وليس من باب التعذيب، ومنها بيان الغاية التي يسابق إليها ومقدار أمدها، ومنها: إطلاق الفعل على الآمر به، والمسوغ له، وليس في الحديث دلالة على العوض فيها، ولا على جوازها على\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٢/ ١٩٨ (٨٠٧٠).\n(^٢) \"شرح ابن بطال\" ٢/ ٧٢.\n(^٣) انظر: \"مراتب الإجماع\" لابن حزم ص ٢٥٤.\n(^٤) انظر: \"روضة الطالبين\" ١٠/ ٣٥٠.","vol":"5","page":427},{"text":"غير الخيل، ولا على غير ذلك من الشروط التي اشترطها الفقهاء في عقد المسابقة، ومحل الخوض فيها كتب الفروع، وقد بسطناها فيها، ولله الحمد، وأبعد من خص الجواز بالخيل خاصة عملا بعادة العرب، ومن جوز السبق في كل شيء كما حكي عن عطاء، وقد حمل على ما إذا كان بغير رهان.\nفائدة:\nذكر ابن (التين) (^١) أنه - ﷺ - سابق بين الخيل على حلل أتته من اليمن فأعطى السابق ثلاث حلل، وأعطى الثاني حلتين، والثالث حلة، والرابع دينارا، والخامس درهما، والسادس فضة، وقال بارك الله فيك. وفي السابق والفسكل (^٢).\n_________\n(^١) رسمت في الأصل: تبين، وفي \"عمدة القاري\": ابن التين.\n(^٢) قال العيني: الفِسْكِل، هو الذي يجيئ في آخر الجلبة آخر الخيل.","vol":"5","page":428},{"text":"<span data-type='title' id=toc-496>٤٢ - باب الْقِسْمَةِ وَتَعْلِيقِ الْقِنْوِ فِي الْمَسْجِدِ</span>\nقَالَ أَبُو عَبْدِ اللهِ: القِنْوُ العِذْقُ، وَالاِثْنَانِ قِنْوَانِ، وَالْجَمَاعَةُ أَيْضًا قِنْوَانٌ، مِثْلَ صِنْوٍ وَصِنْوَانٍ.\n\n٤٢١ - وَقَالَ إِبْرَاهِيمُ: عَنْ عَبدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِمَالٍ مِنَ البَحْرَيْنِ، فَقَالَ: \"انْثُرُوهُ فِي المَسْجِدِ\". وَكَانَ أَكثَرَ مَالٍ أُتِيَ بِهِ رَسُولُ اللهِ - ﷺ -، فَخَرَجَ رَسُولُ اللهِ - ﷺ - إِلَى الصَّلَاةِ، وَلَمْ يَلْتَفِتْ إِلَيْهِ، فَلَمَّا قَضَى الصُّلَاةَ، جَاءَ فَجَلَسَ إِلَيْهِ، فَمَا كَانَ يَرى أَحَدًا إِلَّا أَعْطَاهُ، إِذْ جَاءَهُ العَبَّاسُ، فَقَالَ: يَا رَسُولَ اللهِ، أَعْطنِي فَإنِّي فَادَيْتُ نَفْسِي وَفَادَيْتُ عَقِيلًا، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"خُذْ\". فَحَثَا فِي ثَوْبِهِ، ثُمَّ ذَهَبَ يُقِلُّهُ فَلَمْ يَسْتَطِعْ، فَقَالَ: يَا رَسُولَ اللهِ، أُؤْمُرْ بَعْضَهُمْ يَرْفَعُهُ إِلَى. قَالَ: \"لَا\". قَالَ: فَارْفَعْهُ أَنْتَ عَلَيَّ. قَالَ: \"لَا\". فَنَثَرَ مِنْهُ، ثُمَّ ذَهَبَ يُقِلُّهُ، فَقَالَ: يَا رَسُولَ اللهِ، أُؤْمُرْ بَعْضَهُمْ يَرْفَعْهُ عَلَيَّ. قَالَ: \"لَا\". قَالَ: فَارْفَعْهُ أَنْتَ عَلَيَّ. قَالَ: \"لَا\". فَنَثَرَ مِنْهُ، ثُمَّ احْتَمَلَهُ فَأَلْقَاهُ عَلَى كَاهِلِهِ ثُمَّ انْطَلَقَ، فَمَا زَالَ رَسُولُ اللهِ - ﷺ - يُتْبِعُهُ بَصَرَهُ حَتَّى خَفِيَ عَلَيْنَا، عَجَبًا مِنْ حِرْصِهِ، فَمَا قَامَ رَسُولُ اللهِ - ﷺ - وَثَمَّ مِنْهَا دِرْهَمٌ. [٣٠٤٩، ٣١٦٥ - فتح: ١/ ٥١٦]\nوَقَالَ إِبْرَاهِيمُ -يعني ابن طهمان- عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِمَالِ مِنَ البَحْرَيْنِ،\nالكلام عليه من وجوه:\nأحدها:\nالقنو بكسر القاف، ثم نون ساكنة: عَذِق النخلة، وهو العرجون بما فيه من الرطب، والجمع أقناء وقنوان يصرف مثل صنو صنوان، وفي بعض نسخ البخاري: قال أبو عبد الله: القنو: العذق والاثنان قنوان مثل صنو وصنوان (^١).\n_________\n(^١) انظر: هامش اليونينية ١/ ٩١.","vol":"5","page":429},{"text":"قال ابن سيده: القنو والقنا: الكباسة، والقنا بالفتح لغة فيه عن أبي حنيفة، والجمع من كل ذلك أقناء وقنوان وقنيان (^١)، وفي \"الجامع\": في القنوان لغتان بكسر الفاف وضمها، وكل العرب تقول: قنو وقُنو في الواحد.\nثانيها:\nهذا الحديث ذكره البخاري هنا تعليقًا، وكذا في الجزية (^٢)، والجهاد (^٣)، وقال الإسماعيلي: ذكره أبو عبد الله بلا إسناد، فقال: وقال إبراهيم؛ وهو ابن طهمان فيما أحسب، وكذا قاله خلف أنه ابن طهمان، وأبو نعيم الحافظ، ثم ساقه أبو نعيم مصرحًا به أيضا، وروى البخاري في كتاب: الحج (^٤)، والنكاح (^٥) عن أحمد بن حفص بن راشد، عن أبيه، عن إبراهيم بن طهمان.\nوقال المزي في \"أطرافه\": عبد العزيز في هذا الحديث عند البخاري غير منسوب، وذكره أبو مسعود وخلف الواسطي في ترجمة عبد العزيز بن صهيب عن أنس، وكذلك رواه عمر بن محمد البجيري (^٦) في \"صحيحه\" من رواية إبراهيم بن طهمان عن ابن صهيب عن أنس قال: وقيل: إنه عبد العزيز بن رفيع.\n_________\n(^١) \"المخصص\" ٣/ ٢١٢ - ٢١٣ باب: عذوق النخل ونعوتها.\n(^٢) سيأتي برقم (٣١٦٥) باب: ما أقطع النبي - ﷺ - من البحرين.\n(^٣) سيأتي برقم (٣٠٤٩) باب: فداء المشركين.\n(^٤) حديث (١٥٩٣) باب: قول الله تعالى: ﴿جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ﴾.\n(^٥) حديث (٥١٣٠) باب: من قال: لا نكاح إلا بولي.\n(^٦) حاشية: البجيري بضم الباء الموجودة، وفتح الجيم وسكون المثناة تحت، ثم راء، ثم ياء النسبة بعده إلى الجد وهو بجير. قاله ابن الأثير في كتابه وكذا حفظه غيره.","vol":"5","page":430},{"text":"وقد روى أبو عوانة في \"صحيحه\" حديثًا من رواية ابن طهمان عن عبد العزيز بن رفيع عن أنس: \"تسحروا فإن في السحور بركة\" (^١)، وروى أبو داود، والنسائي حديثًا من رواية ابن طهمان عن ابن رفيع، عن ابن عمير، عن عائشة: \"لا يحل دم امرئ مسلم\" (^٢) فيحتمل أن يكون هذا هو (^٣)، وقد أسلفنا أولا التصريح به، وهو ثابت في عدة نسخ.\nثالثها:\nلم ذكر البخاري في الحديث القنو والذي بوب له، قال ابن التين: أنسيه، وقال ابن بطال (^٤): أغفله ثم قال: وتعليق القنو في المسجد أمر مشهور، وقد يقال: إنه أخذه من وضع المال في المسجد بجامع أن كلًّا منهما وضع للأخذ، وقد ذكر ابن منده في \"غريبه\" أنه - ﷺ - خرج فرأى أقناء معلقة في المسجد، ومن عادة البخاري الإحالة على أصل الحديث.\nوذكر ثابت (^٥) في \"غريبه\" أنه - ﷺ - أمر من كل حائط بقنو يعلق في المسجد ليأكل منه من لا شيء له، قال: وكان عليها على عهد رسول الله - ﷺ - معاذ بن جبل، قال ابن القاسم: سئل مالك عن الأقناء في المسجد وشبه ذلك فقال: لا بأس به، وسئل عن الماء الذي يسقى\n_________\n(^١) \"مسند أبي عوانة\" ٢/ ١٧٩ (٢٧٥٠).\n(^٢) أبو داود (٤٣٥٣)، والنسائي ٧/ ١٠١ - ١٠٢.\n(^٣) \"تحفة الأشراف\" رقم (٩٨٩).\n(^٤) \"شرح ابن بطال\" ٢/ ٧٣ - ٧٤.\n(^٥) هو ثابت بن حزم بن عبد الرحمن بن مطرف أبو القاسم السرقسطي الأندلسي اللغوي. صاحب: \"الدلائل في غريب الحديث\". قال ابن الفرضي: كان عالمًا، مفتيًا، بصيرًا بالحديث والنحو واللغة والغريب والشعر، وقد ولي قضاء سرقسطة، توفي في رمضان سنة ثلاث عثرة وثلاثمائة. انظر ترجمته في: \"تذكرة الحفاظ\" ٣/ ٨٦٩ - ٨٧٠، \"سير أعلام النبلاء\" ١٤/ ٥٦٢ - ٥٦٣، \"شذرات الذهب\" ٢/ ٢٦٦.","vol":"5","page":431},{"text":"في المسجد أترى أن يشرب منه؟ قال: نعم، إنما جعل للعطش، ولم يرد به أهل المسكنة، فلا أرى أن يترك شربه، ولم يزل هذا من أمر الناس، قال: وقد سقى سعد بن جنادة فقيل له: في المسجد؟ فقال: لا، ولكن في منزله الذي كان فيه. قال ابن بطال: ولا تنافي بين ما ذكره ثابت ومالك؛ لسعة حال الناس في زمن مالك، فيستوي فيه الغني والفقير، ألا ترى أنه شبه ذلك بالماء الذي يجعل للعطشان دون المساكين (^١).\nرابعها:\nقوله: (أتي بمال من البحرين) هو تثنية بحر، وهو بلدة مشهورة بين البصرة وعمان وهي هجر، وأهلها عبد القيس بن أفصى بن دعمى بن جديلة بن أسد بن ربيعة بن نزار بن معد بن عدنان، ولهم وفادة (^٢)، وقال عياض: قيل: بينها وبين البصرة أربعة وثمانون فرسخا. قال البكري: ولما صالح أهله رسول الله - ﷺ - أمر عليهم العلاء بن الحضرمي، وبعث أبا عبيدة فأتى بجزيتها فقدم بمال من البحرين (^٣)، وزعم أبو الفرج الأشهلي في \"تاريخه\" أنها وبيئة وأن ساكنيها معظمهم مطحولون وأنشد:\nومن يسكن البحرين يعظم طحاله … ويغبط بما في جوفه وهو ساغب\nوزعم ابن سعد أنه - ﷺ - لما انصرف من الجعرانة، يعني بعد قسمة غنائم حنين أرسل العلاء بن الحضرمي إلى المنذر بن ساوى العبدي -وهو بالبحرين- يدعوه إلى الإسلام فكتب إلى رسول الله - ﷺ - بإسلامه وتصديقه (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٧٣ - ٧٤.\n(^٢) انظر: \"معجم البلدان\" ١/ ٣٤٧.\n(^٣) \"معجم ما استعجم\" ١/ ٢٢٨.\n(^٤) \"الطبقات الكبرى\" ١/ ٢٦٣.","vol":"5","page":432},{"text":"خامسها:\nقوله: (قال: انثروه في المسجد) أي: اطرحوه. ففيه وضع ما الناس\nمشتركون فيه في المسجد من صدقة أو غيرها؛ لأن المسجد لا يحجب أحد من ذوي الحاجة من دخوله والناس فيه سواء، وكذلك أمور جماعة المسلمين يجب أن تعمل في المسجد. نقله ابن بطال عن المهلب (^١).\nسادسها:\nقوله: (فخرج رسول الله - ﷺ - إلى الصلاة ولم يلتفت إليه) وجه عدم التفاته إليه استقلالا للدنيا فأبقى على الباقي وترك الفاني.\nسابعها:\nقوله: (فما كان يرى أحدا إلا أعطاه). فيه: دلالة على كثرة إعطائه، وعلو كرمه، وزهده، والولي إذا علم من أتباعه حاجة سارع إليها، ولا يدخر شيئًا ملكه لله ولرسوله.\nثامنها:\nقوله: (وفاديت عقيلا) يعني: ابن أبي طالب يوم بدر.\nتاسعها:\nقوله: (ثم ذهب يقله، فلم يستطع). (يقله) بضم أوله، قال ابن التين: كذا رواه، أي: يحمله، إنما لم يأمر أحدًا بإعانة العباس، ولم يعنه هو بنفسه زجرًا له عن الاستكثار من المال، وأن لا يأخذ إلا قدر حاجته، أو لينبهه على أن أحدًا لا يحمل عن أحد شيئا، وقد كان العباس قويا جدًا كان يقل البعير إذا جلس، والكاهل ما بين الكتفين.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٧٤.","vol":"5","page":433},{"text":"عاشرها:\nفيه: أن القسم إلى الإمام على قدر اجتهاده، والعطاء لأحد الأصناف الذين ذكرهم الله في كتابه دون غيرهم؛ لأنه أعطى العباس لما شكى إليه من الغرم الذي نزحه ولم يسوه في القسمة مع الثمانية الأصناف، ولو قسم ذلك على التساوي لما أعطى العباس من غير مكيال ولا ميزان، وإنما أعطاه بقدر استقلاله من الأرض، ولم يعط لأحد غيره مثل ذلك، وفيه: أن السلطان يرتفع عن الأشياء الممتهنة حيث لم يحمل على العباس، بأن لا يكلف غيره إلى ذلك، وإن كان فيه نفعا للخاصة، إذ فيه ضرر على العامة.","vol":"5","page":434},{"text":"<span data-type='title' id=toc-497>٤٣ - باب مَنْ دَعَا لِطَعَامٍ فِي الْمَسْجِدِ وَمَنْ أَجَابَ فِيهِ</span>\n٤٢٢ - حَدَّثَنَا عَبْدْ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، سَمِعَ أَنَسًا قالَ: وَجَدْتُ النَّبِيَّ - ﷺ - فِي الَمسْجِدِ مَعَهُ نَاسٌ فَقُمْتُ، فَقَالَ لِي: \"آرْسَلَكَ أَبُو طَلْحَةَ؟ \" قُلْتُ: نَعَمْ. فقَالَ: \"لِطَعَامٍ؟ \". قُلْتُ: نَعَمْ. فَقَالَ لَمِنْ مَعَهُ: \"قُوموا\". فَانْطَلَقَ وَانْطَلَقْتُ بَيْنَ أَيْدِيهِمْ. [٣٥٧٨، ٥٣٧٨، ٥٤٥٠، ٦٦٨٨ - مسلم ٢٠٤٠ - فتح: ١/ ٥١٧]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، سَمِعَ أَنَسَ بنَ مالكٍ قَالَ: وَجَدْتُ النَّبِيَّ - ﷺ - في المَسْجِدِ مَعَهُ نَاسٌ فَقُمْتُ، فَقَالَ لِي: \"آرْسَلَكَ أَبُو طَلْحَةَ؟ \" قُلْتُ: نَعَمْ. فَقَالَ: \"لِطَعَامٍ؟ \". قُلْتُ: نَعَمْ. فَقَالَ لِمَنْ مَعَهُ: \"قُومُوا\". فَانْطَلَقَ وَانْطَلَقْتُ بَيْنَ أَيْدِيهِمْ.\nهذا الحديث أخرجه البخاري أيضا في علامات النبوة مطولا (^١)، وفي الأطعمة (^٢)، والأيمان والنذور (^٣)، وأخرجه مسلم في الأطعمة (^٤)، والترمذي في المناقب، وقال: حسن صحيح (^٥)، والنسائي في الوليمة (^٦)، وقوله: (آرسلك؟) هو بالمد، وهو علم من أعلام نبوته؛ لأن أبا طلحة أرسله.\nوقوله: (لطعام) هو باللام، وفي: علامات النبوة بالباء (^٧)، وفيه:\n_________\n(^١) سيأتي برقم (٣٥٧٨) كتاب: المناقب.\n(^٢) سيأتي برقم (٥٣٨١) باب: من أكل حتى شبع.\n(^٣) سيأتي برقم (٦٦٨٨) باب: إذا حلف أن لا يأتدم.\n(^٤) مسلم (٢٠٤٠) كتاب: الأشربة، باب: جواز استتباعه غيره إلى دار من يثق برضاه …\n(^٥) الترمذي (٣٦٣٠).\n(^٦) \"السنن الكبرى\" ٤/ ١٤٢ (٦٦١٧).\n(^٧) سيأتي برقم (٣٥٧٨).","vol":"5","page":435},{"text":"كان معه أقراصا من شعير مكفوفة في الخمار، وفيه: الدعاء إلى طعام الواحد، وإجابة الداعي، والدعاء من المسجد كغيره، وليس ثواب الجلوس فيه بأقل من ثواب الإجابة بإطعام من معه، وفيه: (قبول) (^١) الهدية وإن كانت قليلة، وفيه: أن من دعي إلى طعام يأتي معه بغيره إذا علم أن صاحب الوليمة لا يكره ذلك وكان يكفيهم، وقد كفاهم ذلك ببركته، ولم ينقص من طعامهم شيئًا، ولله المنة ولرسوله.\nوقد جاء في الحديث أنه إنما دعاه إليه، لأنه سمع صوتا ضعيفا فعرف فيه الجوع، وفيه دعاء الإمام إلى الطعام القليل.\n_________\n(^١) ليست في الأصل والمعنى يقتضيها.","vol":"5","page":436},{"text":"<span data-type='title' id=toc-498>٤٤ - باب الْقَضَاءِ وَاللِّعَانِ فِي الْمَسْجِدِ بَيْنَ الرِّجَالِ وَالنِّسَاءِ</span>\n٤٣٣ - حَدَّثَنَا يَحْيَى قَالَ: أَخْبَرَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخبَرَنَا ابن جُرَيْجٍ قَالَ: أَخْبَرَنِي ابن شِهَابٍ، عَنْ سَهْلِ بْنِ سَعْدٍ، أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، أَرَأَيتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ؟ فَتَلَاعَنَا فِي الَمسْجِدِ وَأَنَا شَاهِدٌ. [٤٧٤٥، ٤٧٤٦، ٥٢٥٩، ٥٣٠٨، ٥٣٠٩، ٦٥٤، ٧١٦٥، ٧١٦٦، ٧٣٠٤ - مسلم ١٤٩٢ - فتح: ١/ ٥١٨]\nحَدَّثنَا يَحْيَى، أنَا عَبْدُ الرَّزَّاقِ، أنا ابن جُرَيْج، أَخْبَرَنِي ابن شِهَابٍ، عَنْ سَهْلِ بْنِ سَعْدٍ، أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ؟ فَتَلَاعَنَا فِي المَسْجِدِ وَأَنَا شَاهِدٌ\nهذا الحديث ذكره البخاري هنا، وفي الطلاق (^١) والاعتصام (^٢)، والتفسير في سورة النور مطولا ومختصرا (^٣)، ويحيى هذا قال الجياني: نسبه ابن السكن فقال: يحيى بن موسى خت، وقيل: هو يحيى بن جعفر بن أعين البيكندي (^٤)، وقد روى عنهما البخاري في \"صحيحه\" عن عبد الرزاق (^٥)، والقضاء جائز في المسجد عند عامة\n_________\n(^١) سيأتي برقم (٥٢٥٩) باب: من أجاز طلاق الثلاث.\n(^٢) سيأتي برقم (٧٣٠٤) باب: ما يكره في الثمن والتنازع في العلم والغلو في الدين والبدع.\n(^٣) سيأتي برقمي (٤٧٤٥، ٤٧٤٦) باب: قوله -﷿-: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾، وباب: ﴿وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ (٧)﴾.\n(^٤) \"تقييد المهمل\" ٣/ ١٠٥٧.\n(^٥) وجدت رواية يحيى بن جعفر، عن عبد الرزاق في مواضع كثيرة من \"الصحيح\" منها: رقم (٢٠٦٦) في آخر البيوع، ورقم (٦٢٢٧) في أول كتاب: الاستئذان، أما رواية: يحيى بن موسى عن عبد الرزاق لم أجدها في \"الصحيح\" مصرحًا بها هكذا. وما وجدته هو يحيى، عن عبد الرزاق فلعله هو، انظر: الأرقام التالية (٣٩٥٠، ٤٩٥٨، ٥٣٦٠، ٥٩٤٤، ٧١٦٦).","vol":"5","page":437},{"text":"العلماء، وقال مالك: جلوس القاضي في المسجد للقضاء من الأمر القديم المعمول به (^١)، وقال ابن حبيب: وكان من مضى من القضاة لا يجلسون إلا في رحاب المسجد خارجا وقال أشهب: لا بأس أن يقضي في بيته أو حيث أحب (^٢)، واستحب بعضهم الرحاب وفي \"المعونة\": الأولى أن يقضي في المسجد (^٣)، وكان شريح وابن أبي ليلى يقضيان فيه (^٤)، وروي عن سعيد بن المسيب كراهية ذلك، قال: لو كان لي من الأمر شيء ما تركت اثنين يختصمان في المسجد، وعن الشافعي كراهته في المسجد (^٥)، إذا أعده لذلك دون ما إذا أنفقت له حكومة فيه، أو في حديث: \"جنبوا مساجدكم رفع أصواتكم وخصوماتكم\" ولا يعترض على هذا باللعان؛ لأنها أيمان، ويراد بها الترهيب؛ ليرجع المبطل، وقد ترجم كتاب: الأحكام باب: من قضى ولاعن في المسجد (^٦)، وفيه زيادة على ما في هذا الحديث كما ستعلمه هناك، إن شاء الله، وفيه أن اللعان يكون في المساجد، ويحضره العلماء أو من استخلفه الحاكم، فإن أيمان اللعان تكون في الجوامع؛ لأنها مقاطع الحقوق.\n_________\n(^١) \"المدونة\" ٤/ ٧٦.\n(^٢) \"المنتقى\" ٥/ ١٨٥.\n(^٣) \"المعونة\" ٢/ ٤١٠.\n(^٤) \"المغني\" ١٤/ ٢٠.\n(^٥) انظر: \"أسنى المطالب\" ٤/ ٢٩٨.\n(^٦) سيأتي برقم (٥٣٠٩) كتاب: الطلاق.","vol":"5","page":438},{"text":"<span data-type='title' id=toc-499>٤٥ - باب إِذَا دَخَلَ بَيْتًا يُصَلِّي حَيْثُ شَاءَ، أَوْ حَيْثُ أُمِرَ، وَلَا يَتَجَسَّسُ</span>.\n٤٢٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابن شِهَابٍ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عِتْبَانَ بْنِ مَالِكٍ، أَنَّ النَّبِيَّ - ﷺ - أَتَاهُ فِي مَنْزِلِهِ، فَقَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ لَكَ مِنْ بَيْتِكَ؟ \". قَالَ: فَأَشَرْتُ لَهُ إِلَى مَكَانٍ، فَكَبَّرَ النَّبِيُّ - ﷺ - وَصَفَفْنَا خَلْفَهُ، فَصَلَّى رَكْعَتَيْنِ. [٤٢٥، ٦٦٧، ٦٨٦، ٨٣٨، ٨٤٠، ١١٨٦، ٤٠٠٩، ٤٠١٠، ٦٤٢٣، ٦٩٣٨ - مسلم: ٣٣ - فتح: ١/ ٥١٨]\nساق فيه من حديث عِتْبَانَ بْنِ مَالِكٍ، أَنَّ رسول الله - ﷺ - أَتَاهُ فِي مَنْزِلِهِ، فَقَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ لَكَ مِنْ بَيْتِكَ؟ \". قَالَ: فَأَشَرْتُ لَهُ إِلَى مَكَانٍ، فَكَبَّرَ النَّبِيُّ - ﷺ - وَصَفَفْنَا خَلْفَهُ، فَصَلَّى رَكْعَتَيْنِ.\nثم قال:","vol":"5","page":439},{"text":"<span data-type='title' id=toc-500>٤٦ - باب المَسَاجِدِ فِي البُيُوتِ</span>\nوَصَلَّى البَرَاءُ بْنُ عَازِبٍ فِي مَسْجِدِهِ فِيْ دَارِهِ جَمَاعَةً.\n\n٤٢٥ - حَدَّثَنَا سَعِيدُ بْن عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي مَحْمُودُ بن الرَّبِيعِ الأَنْصَارِيُّ، أَنَّ عِتْبَانَ بْنَ مَالِكٍ -وَهوَ مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - مِمَّنْ شَهِدَ بَدْرًا مِنَ الأَنْصَارِ-، أَنَّهُ أَتَى رَسُولَ اللهِ - ﷺ -، فَقَالَ: يَا رَسُولَ اللهِ، قَدْ أَنْكَرْتُ بَصَرِي، وَأَنَا أُصَلِّي لِقَوْمِي، فَإِذَا كَانَتِ الأَمْطَارُ سَالَ الوَادِي الذِي بَيْنِي وَبَيْنَهُمْ، لَمْ أَسْتَطِعْ أَنْ آتِيَ مَسْجِدَهُمْ فَأُصَلِّيَ بِهِمْ، وَوَددْتُ يَا رَسُولَ اللهِ أَنَّكَ تَأْتِينِي فَتُصَلِّيَ فِي بَيْتِي، فَأَتَّخِذَهُ مُصَلًّى.\nقَالَ: فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"سَأَفْعَلُ إِنْ شَاءَ اللهُ\".\nقَالَ عِتْبَانُ: فَغَدَا رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ حِينَ ارْتَفَعَ النَّهَارُ، فَاسْتَأْذَنَ رَسُول اللهِ - ﷺ - فَأَذِنْتُ لَهُ، فَلَمْ يَجْلِسْ حَتَّى دَخَلَ البَيْتَ، ثُمَّ قَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ مِنْ بَيْتِكَ؟ \".\nقَالَ: فَأَشَرْتُ لَهُ إِلَى نَاحِيَةٍ مِنَ البَيتِ، فَقَامَ رَسُول اللهِ - ﷺ - فَكَبر، فَقُمْنَا فَصَفَّنَا، فَصَلَّى رَكْعَتَيْنِ ثمَّ سَلَّمَ. قَالَ: وَحَبَسْنَاة عَلَى خَزِيرَةٍ صَنَعْنَاهَا لَة. قَالَ: فَثَابَ فِي البَيتِ رِجَالٌ مِنْ أَهْلِ الدَّارِ ذَوُو عَدَدٍ فَاجْتَمَعُوا، فَقَالَ قَائِلٌ مِنْهُمْ: أَيْنَ مَالِكُ بْنُ الدُّخَيْشِنِ أَوِ ابن الدُّخْشُنِ؟ فَقَالَ بَعْضُهُمْ: ذَلِكَ مُنَافِقٌ لَا يُحِبُّ اللهَ وَرَسُولَهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَقُلْ ذَلِكَ، أَلَا تَرَاهُ قَدْ قَالَ: لَا إله إِلَّا اللهُ؛ يُرِيدُ بِذَلِكَ وَجْهَ اللهِ\".\nقَالَ: الله وَرَسُولُهُ أَعْلَمُ. قَالَ: فَإنَّا نَرى وَجْهَهُ وَنَصِيحَتَة إِلَى الُمنَافِقِينَ. قَالَ رَسُول اللهِ - ﷺ -: \"فَإِنَّ اللهَ قَدْ حَرَّمَ عَلَى النَّارِ مَنْ قَالَ: لَا إله إِلَّا اللهُ؛ يَبْتَغِي بِذَلِكَ وَجْهَ اللهِ\".\nقَالَ ابن شِهَابٍ: ثُمَّ سَأَلْتُ الحُصَيْنَ بْنَ مُحَمَّدٍ الأَنْصَارِيَّ -وَهْوَ أَحَدٌ بَنِي سَالِمٍ، وَهُوَ مِنْ سَرَاتِهِمْ- عَنْ حَدِيثِ مَحْمُودِ بْنِ الرَّبِيعِ، فَصَدَّقَهُ بِذَلِكَ. [انظر: ٤٢٤ - مسلم: ٣٣ - فتح: ١/ ٥١٩]","vol":"5","page":440},{"text":"ثم ساق بإسناده حديث عتبان بن مالك المذكور مطولا من حديث ابن شهاب، عن محمود بن الربيع عنه.\nوهذا الحديث أخرجه البخاري مطولا ومختصرا في عدة مواضع فوق العشر: هنا، وفي الصلاة في باب الرخصة في المطر والعلة أن يصلي في رحله (^١)، وفي باب إذا زار الإمام قوما فأمهم (^٢)، وفي باب يسلم حين يسلم الإمام (^٣)، وفي الباب بعده، من لم يرد السلام على الإمام، واكتفى بتسليم الصلاة (^٤).\nوقال في باب صلاة الضحى في الحضر: قاله عتبان بن مالك عن النبي - ﷺ - (^٥).\nوأتى به مطولا في باب صلاة: النوافل في جماعة (^٦).\nوفي المغازي في غير موضع، منها في باب غزوة بدر؛ لشهوده بدرًا، وهو أنصاري (^٧) كما ساقه أيضًا (^٨).\nوفي الأطعمة (^٩) والصُّلح (^١٠) والرقاق (^١١) واستتابة المرتدين (^١٢).\n_________\n(^١) سيأتي برقم (٦٦٧) كتاب: الأذان.\n(^٢) سيأتي برقم (٦٨٦) كتاب: الأذان.\n(^٣) سيأتي برقم (٨٣٨) كتاب: الأذان.\n(^٤) سيأتي برقم (٨٤٠).\n(^٥) سيأتي قبل حديث (١١٧٨) كتاب: التهجد.\n(^٦) سيأتي برقم (١١٨٦) كتاب: التهجد.\n(^٧) سيأتي برقم (٤٠٠٩) باب: شهود الملائكة بدرًا. وليس باب: غزوة بدر.\n(^٨) سيأتي برقم (٤٠١٠).\n(^٩) سيأتي برقم (٥٤٠١) باب: الخَزيرة.\n(^١٠) لم أجده في كتاب الصلح. وانظر: \"تحفة الأشراف\" (٩٧٥٠).\n(^١١) سيأتي برقم (٦٤٢٣) باب: العمل الذي يُبتغي به وجه الله.\n(^١٢) سيأتي برقم (٦٩٣٨) باب: ما جاء في المتأوِّلين.","vol":"5","page":441},{"text":"وأخرجه مسلم في الصلاة (^١)، وبعضه في الإيمان من طريق أنس بن مالك عن عتبان (^٢)، ومن طريق ثابت، عن أنس، عن محمود بن الربيع، عن عتبان، فلقيت عتبان فحدثني به (^٣).\nإذا عرفت ذلك؛ فالكلام عليه من وجوه.\nأحدها:\n(عتبان) -بكسر العين، ويجوز ضمها- ابن مالك بن عمرو بن العجلان بن زيد بن غنم بن سالم بن عوف بن عمرو بن عوف بن الخزرج السالمي، شهد بدرا، وقيل: ابن مالك بن ثعلبة بن العجلان بن عمرو بن العجلان بن زيد بن سالم، مات بالمدينة، في وسط خلافة معاوية (^٤).\nالثاني:\nتبويب البخاري: (إذا دخل بيتا يصلي)، كذا في أكثر النسخ، وفي بعضها: أيصلي بالهمز، وكأنه أحسن؛ لأنه ليس في الحديث أنه يصلي حيث شاء، وإنما فيه أنه صلى حيث أراد عتبان، ويؤيده كما قال ابن بطال وابن التين قوله بعد: (ولا يتجسس)، فكأنه قال: إذا دخل بيتا هل يصلي حيث شاء، أو حيث أمر؛ لأنه - ﷺ - استأذنه في موضع الصلاة، ولم يصل حيث شاء (^٥).\n_________\n(^١) مسلم (٢٦٣/ ٣٣ - ٢٦٥) كتاب: المساجد، باب: الرخصة في التخلف عن الجماعة بعذر.\n(^٢) مسلم (٣٣/ ٥٥) باب: الدليل على أن من مات على التوحيد دخل الجنة قطعًا.\n(^٣) مسلم (٣٣/ ٥٤).\n(^٤) انظر: \"الطبقات الكبرى\" ٣/ ٥٥٠، \"معجم الصحابة\" لابن قانع ٢/ ٢٧١ (٧٩٤)، \"أسد الغابة\" ٣/ ٥٥٨ (٣٥٣٥)، \"الإصابة\" ٢/ ٤٥٢ (٥٣٩٦).\n(^٥) \"شرح ابن بطال\" ٢/ ٧٦ - ٧٧.","vol":"5","page":442},{"text":"ويحتمل أن يكون أراد به ما في الحديث في الباب بعده من ذكرهم لمالك بن الدخشن وأنه منافق، ورد الشارع عليهم ذلك بقوله: \"أليس يشهد أن لا إله إلا الله\".\nوالتجسس: التفتيش عن بواطن الأمور، والبحث عن العورات.\nالثالث:\nقوله أنه - ﷺ - أتاه في منزله: منزله في بني سالم بن عوف بن عمرو بن عوف بن الخزرج، كما قاله ابن سعد (^١).\nالرابع:\nقوله: (\"أين تحب أن أصلي لك من بيتك؟ \" قال: فأشرت له إلى مكان).\nفيه: إباحة المساجد في البيوت، فإنه لا يخرجه عن ملك صاحبه، والتبرك بمصلى الصالحين، ومساجد الفاضلين، وأن من دعي من الصالحين إلى شيء يتبرك به منه فله أن يجيب إذا أمن الفتنة من العجب (^٢).\nفيه: الائتمام في النافلة، وأن صلاة النهار مثنى؛ لقوله: فصلى ركعتين. قال ابن حبيب: لا بأس أن يقيم النفر النافلة في صلاة الضحى وغيرها، كالرجلين والثلاثة، وإما أن يكون مشتهرا جدًّا،\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٥٥٠.\n(^٢) ذكر الحافظ هذا القول أيضًا في \"الفتح\" ١/ ٥٢٢، وعلق عليه العلامة ابن باز قائلًا: هذا فيه نظر، والصواب أن مثل هذا خاص بالنبي - ﷺ - لما جعل الله فيه من البركة، وغيره لا يقاس عليه؛ لما بينهما من الفرق العظيم، ولأن فتح هذا الباب قد يفضي إلى الغلو والشرك كما قد وقع من بعض الناس، نسأل الله العافية. أهـ.\n[وتقدم باستفاضة التعليق على هذِه المسألة عند حديث (١٩٤)].","vol":"5","page":443},{"text":"ويجتمع له الناس فلا، إلا أن يكون في قيام رمضان؛ لما في ذلك من سنة الصحابة.\nوقال ابن قدامة (^١): يجوز التطوع في جماعة؛ لأنه - ﷺ - صلى بحذيفة مرة (^٢)، وبابن عباس مرة (^٣)، وبأنس وأمه واليتيم (^٤)، وأم في بيت عتبان مرة (^٥)، وفي ليالي رمضان ثلاثا (^٦).\nالسادس:\nقوله: (أنه أتى رسول الله). وجاء في بعض طرقه: أنه لقيه (^٧)، وفي أخرى: أنه بعث إليه (^٨) فيجوز أنه بعث إليه أولًا ثم توجه إليه فلقيه.\nوقوله: (أنكرت بصري)، وفي رواية: أنه عمي (^٩)، وفي أخرى: ضرير البصر (^١٠)، وفي أخرى: أصابني في بصري بعض الشيء (^١١)، فيجوز أن يكون أراد بالإنكار والإصابة العمى، وهو ذهاب البصر\n_________\n(^١) \"المغني\" ٢/ ٥٦٧.\n(^٢) رواه مسلم (٧٧٢) كتاب: صلاة المسافرين.\n(^٣) سيأتي برقم (١١٧) كتاب: العلم، باب: السمر في العلم، ورواه مسلم (٧٦٣) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه.\n(^٤) سبق برقم (٣٨٠) كتاب: الصلاة، باب: الصلاة على الحصير، ورواه مسلم (٦٥٨) كتاب: المساجد، باب: جواز الجماعة في النافلة، والصلاة على حصير وخمرة وثوب وغيرها من الطاهرات.\n(^٥) حديث الباب.\n(^٦) سيأتي من حديث عائشة رقم (٧٢٩) كتاب: الأذان، باب: إذا كان بين الإمام وبين القوم حائط أو سترة، ورواه مسلم (٧٦١) كتاب: صلاة المسافرين، باب: الترغيب في قيام رمضان، وهو التراويح.\n(^٧) لم أقف على هذِه الرواية \"صحيح مسلم\" (٣٣/ ٥٤) أن محمود بن الربيع لقي عتبان بن مالك فحدثه به.\n(^٨) مسلم (٤/ ٥٣٣ - ٥٥).\n(^٩) مسلم (٣٣/ ٥٥).\n(^١٠) سيأتي برقم (٦٦٧).\n(^١١) مسلم (٣٣/ ٥٤).","vol":"5","page":444},{"text":"كله، ويجوز أن يكون ذهب معظمه، وسماه عمى لقربه منه، ومشاركته إياه في فوات بعض كان حاصلا حال السلامة.\nالسابع:\nقوله: (فقمنا فصففنا) في الحديث أن الصديق جاء مع النبي - ﷺ -.\nوالظاهر أنه صلى خلفه هو وعتبان، وفي الطبراني أن عمر جاء أيضا معه (^١)، وفي أخرى: فأتاني رسول الله - ﷺ -، ومن شاء من أصحابه (^٢).\nوظاهر قوله: (فصففنا) تقدم الإمام عليهما، وهو مذهب الجمهور (^٣)، وخالف ابن مسعود فقال: يقف بينهما (^٤).\nالثامن:\nقوله: (لم أستطع أن آتي مسجدهم) كذا جاء في \"الصحيح\"، وفي الطبراني من طريق أبي بكر بن أنس بن مالك: إني لا أستطيع أن أصلي معك في مسجدك (^٥). ولا تنافي بينهما، وصلاته في نفله؛ للتبرك كما سلف، وليتحقق عذره، وإن مثله لا يقدر على الوصول لعماه والسيول؛ فأبيح له التخلف عن الجماعة.\n_________\n(^١) \"المعجم الكبير\" ١٨/ ٣١ (٥٢، ٥٣).\n(^٢) مسلم (٣٣/ ٥٤).\n(^٣) انظر: \"بدائع الصنائع\" ١/ ١٤٥، \"بلغة السالك\" ١/ ٤٤١، \"المجموع\" ٤/ ١٩٠ - ١٩١، \"طرح التثريب\" ٢/ ٣٢٨، \"المغني\" ٣/ ٥٢ - ٥٣.\n(^٤) رواه مسلم (٥٣٤) كتاب: المساجد، باب: الندب إلى وضع الأيدي على الرُّكب في الركوع ونسخ التطبيق. ولفظه: (عن الأسود وعلقمة، قالا: أتينا عبد الله بن مسعود في داره، فقال: أصلى هؤلاء خلفكم؟ فقلنا: لا. قال: فقوموا فصلوا. فلم يأمرنا بأذان ولا إقامة، قال: وذهبنا لنقوم خلفه فأخذ بأيدينا فجعل أحدنا عن يمينه والآخر عن شماله ..) الحديث.\n(^٥) \"المعجم الكبير\" ٢٧/ ١٨ (٤٦).","vol":"5","page":445},{"text":"قال أبو عبد الله بن أبي صفرة: ترك السنن للمشقة رخصة، ومن شاء أن يأخذ بالشدة أخذ كما خرج الشارع مهادى بين رجلين للصلاة (^١).\nالتاسع:\nقوله: (وودِدت). هو بكسر الدال، وحكى القزاز عن الكسائي فتحها، وانفرد بها، ومعناه: تمنيت (^٢).\nوقوله: \"سأفعل إن شاء الله\". فيه: التبرك بذلك للآية.\nوفيه: إجابة الفاضل دعوة المفضول.\nوفيه: الوفاء بالوعد، وإكرامه بالطعام وشبهه، واستصحاب الإمام والعالم، ونحوهما بعض أصحابه لمن يعلم أنه لا يكره ذلك.\nالعاشر:\nقوله: (فاستأذن رسول الله - ﷺ - فأذنت له) فيه: الاستئذان على الرجل في منزله، وإن كان صاحبه قد تقدم منه استدعاء.\nالحادي عشر:\nقوله: (فلم يجلس حتى دخل البيت) كذا وقع في بعض النسخ، وفي بعضها: (حين) (^٣)؛ وكلاهما صحيح، كما قال القاضي: وصوب\n_________\n(^١) انظر: \"شرح ابن بطال\" ٢/ ٧٧.\n(^٢) قال الجوهري: تقول: وَدِدْت لو تفعل ذاك، وَوَدِدْت لو أنك تفعل ذاك، أودُّ وَدًّا ووُدًّا ووَدَادَة ووَدادًا. أى: تمنَّيت.\nقال الزجاج: قد علمنا أن الكسائي لم يحكِ وَدَدْت إلا وقد سمعه، ولكنه سمعه ممن لا يكون حُجَّة. انظر: \"تهذيب اللغة\" ٤/ ٣٨٥٧، \"الصحاح\" ٢/ ٥٤٩، \"لسان العرب\" ٨/ ٤٧٩٣ - ٤٧٩٤، مادة: (ودد).\n(^٣) وهي رواية الأصيلي وأبي ذرّ الهروي وابن عساكر وأبي الوقت، انظر: \"اليونينية\" ١/ ٩٣.","vol":"5","page":446},{"text":"بعضهم الثاني، قال عياض: بل الصواب الأول كما ثبت في الروايات، ومعناه: لم يجلس في الدار ولا غيرها حتى دخل البيت، مبادرًا إلى قضاء حاجتي التي طلبتها، وجاء بسببها وهي الصلاة في بيتي (^١).\nوهذا خلاف ما فعل في حديث أم سليم (^٢)؛ حيث صلى بعد الأكل؛ لأنه دعي إلى الطعام هناك فبادر به، وهنا إلى الصلاة فبدأ في كل منهما بما دعي إليه.\nالثاني عشر:\nالخزيرة -بخاء معجمة، ثم زاي ثم مثناة تحت، ثم راء ثم هاء- وفي موضع آخر خزير بحذفها، قال ابن سيده: هي اللحم الغابَّ (^٣) يؤخذ فيقطع صغارا ثم يطبخ بالماء والملح، فإذا أميت طبخا ذر عليه الدقيق، يعصد به، ثم أدم بأي إدام شِيء، ولا تكون الخزيرة إلا وفيها لحم، وقيل: الخزير: مرقة تصفي بلالة النخالة ثم تطبخ، وقيل: الخزيرة، والخزير: الحساء من الدسم والدقيق (^٤).\nوقال في \"المخصص \": يكون ماء اللحم كثيرًا، فإن لم يكن فيها لحم فهي عصيدة (^٥).\nوعن الفارسي: أكثر هذا الباب على فعيلة؛ لأنه في معنى مفعول، وفي \"التهذيب\": عن أبي الهيثم: إذا كانت من دقيق فهي حريرة، وإن\n_________\n(^١) \"إكمال المعلم\" ٢/ ٦٣١.\n(^٢) سبق برقم (٣٨٠) كتاب: الصلاة، باب: الصلاة على الحصير، ورواه مسلم (٦٥٨) كتاب: المساجد، باب: جواز الجماعة في النافلة .. من حديث أنس.\n(^٣) في هامش (س) ما نصه: يقال: أغبَّ اللحم وغب، أي: أنتن.\n(^٤) \"المحكم\" ٥/ ٥٩، مادة (خزر).\n(^٥) \"المخصص\" ١/ ٤٢٨.","vol":"5","page":447},{"text":"كانت من نخالة فهي خزيرة (^١).\nوفي \"الجمهرة\" الخزير: دقيق يلبك بشحم، كانت العرب تعير بني مجاشع بأكله، قال: والخزيرة السخينة (^٢).\nوفي \"صحيح البخاري\": قال النضر: الخزيرة من النخالة، والحريرة -بالحاء المهملة- من اللبن (^٣).\nالثالث عشر:\nقوله: (فثاب في البيت رجال من أهل الدار). هو بثاء مثلثة، ثم ألف، ثم باء موحدة، أي: اجتمعوا وجاءوا، قاله عياض (^٤)، وقال ابن سيده: ثاب الشيء ثوبا، و(ثُوبًا) (^٥): رجع، وثاب جسمه ثوبانا: أقبل (^٦). والمراد بالدار: المحلة والقبيلة، وإنما جاءوا لقدوم النبي - ﷺ - عليهم.\nالرابع عشر:\nمالك بن الدُّخَيْش، أو ابن الدخشن: هو بخاء وشين معجمتين، وهو مالك بن الدخشم، بضم الدال والشين، ويقال: بالنون. ويقال: دخشن بكسر الدال والشين، ويقال مصغرًا، كما في \"الكتاب\"، ولم يختلف في شهوده بدرًا كما قاله أبو عمر وغيره (^٧).\n_________\n(^١) لم أجده منسوبًا لأبي الهيثم، وانما وجدته منسوبًا لـ (شمر) في \"التهذيب\" ١/ ٧٨١، مادة: حرر وانظر: \"لسان العرب\" ٢/ ١١٤٨، مادة: خزر.\n(^٢) \"الجمهرة\" ١/ ٥٨٣، مادة: خزر.\n(^٣) قبل حديث (٥٤٠١) كتاب: الأطعمة، باب: الخزيرة.\n(^٤) في \"مشارق الأنوار\" ١/ ١٣٥.\n(^٥) في \"المحكم\" ثُؤُوبًا.\n(^٦) \"المحكم\" ١١/ ١٩٣.\n(^٧) \"الاستيعاب\" ٣/ ٤٠٦ (٢٢٩٢)، \"أسد الغابة\" ٥/ ٢٢ (٤٥٨٥)، \"الإصابة\" ٣/ ٣٤٣ (٧٦٢٤).","vol":"5","page":448},{"text":"واختلف في شهوده العقبة، وهو الذي أسر يوم بدر سهيل بن عمرو، وقوله (فقال بعضهم: ذلك منافق). ذكر أبو عمر أن قائله عتبان بن مالك (^١)، لكن قد نص الشارع على إيمانه باطنًا، وبراءته من النفاق بهذا الحديث، وروي قتادة عن أنس قال: ذكر مالك بن الدخشم عند رسول الله - ﷺ - فقال: \"لا تسبوا أصحابي\" (^٢).\nقال ابن عبد البر: ولا يصح عنه النفاق، وقد ظهر من حسن إسلامه ما يمنع من اتهامه (^٣).\nالخامس عشر:\nقوله: (\"قد قال: لا إله إلا الله يريد بذلك وجه الله\") وفي آخره .. \"فإن الله قد حرم على النار من قال: لا إله إلا الله يبتغي بذلك وجه الله\".\nفيه: رد على غلاة المرجئة القائلين بأنه يكفي في الإيمان النطق فقط من غير اعتقاد.\nفإن قلت: كيف يجمع بين قوله: \"حرم على النار\"، وبين تعذيب الموحدين.\nفالجواب أنه قد ذكر في هذا الحديث عن الزهري أنه قال: نزلت بعد ذلك فرائض وأمور يرى أن الأمر انتهى إليها، كما أخرجه\n_________\n(^١) \"الاستيعاب\" ٣/ ٤٠٦.\n(^٢) روه البزار كما في \"كشف الأستار\" (٢٧٧٩).\nوذكره الهيثمي ١٠/ ٢١، وقال: رواه البزار، ورجاله رجال الصحيح. والحديث رواه البخاري (٣٦٧٣)، ومسلم (٢٥٤١) بلفظ: \"لا تسبوا أصحابي، فلو أن أحدكم أنفق مثل أحد ذهبًا ما بلغ مُدَّ أحدهم ولا نصيفه\". دون ذكر قصة مالك بن الدخشم.\n(^٣) \"الاستيعاب\" ٣/ ٤٠٦ (٢٢٩٢).","vol":"5","page":449},{"text":"مسلم (^١)، وعند الطبراني أنه من كلام (عتبان) (^٢).\nواعترض ابن الجوزي وقال: إنه لا يشفي؛ لأن الصلوات الخمس فرضت بمكة قبل هذِه القضية بمدة. وظاهر الحديث يقتضي أن مجرد القول يرفع العذاب ولو ترك الصلاة، وإنما الجواب أن من قالها مخلصا فإنه لا يترك العمل بالفرائض، إذ إخلاص القول حامل على رد اللازم أو أنه يحرم عليه خلوده فيها.\nوقال ابن التين: معناه إذا غفر له ويقبل منه، أو يكون أراد نار الكافرين؛ فإنها محرمة على المؤمنين، فإنها كما قال الداودي: سبعة أدراك، والمنافقون في الدرك الأسفل مع إبليس وابن آدم الذي قتل أخاه.\nالسادس عشر:\nقوله: (سألت الحصين بن محمد) زعم القابسي وغيره أنه بضاد معجمة، ووهم، فإنه لا يعرف بذلك إلا حضين بن المنذر (^٣)، ومن\n_________\n(^١) مسلم (٣٣/ ٢٦٤) في المساجد، باب: الرخصة في التخلف عن الجماعة بعذر.\n(^٢) تحرفت في الأصل إلى (عثمان).\n(^٣) هو حضين بن المنذر بن الحارث بن وَعْلة الرَّقاشيّ، أبو ساسان البصري، كنيته أبو محمد وأبو ساسان.\nقال العجلي: تابعي، ثقة، وقال أيضًا: كان على راية على يوم صفين.\nقال عبد الرحمن بن يوسف بن خراش: صدوق.\nقال أبو نصر بن ماكولا: حضين بن المنذر أحد بني رقاش، شاعر فارس، وابنه يحيى بن حضين سمع أباه.\nقال المزي: ولا أعرف من يُسمى حُضَيْنًا بالضاد غيره وغير من ينسب إليه من ولده.\nوقال ابن منجويه: مات سنة سبع وتسعين. روى له مسلم وأبو داود والنسائي وابن ماجه. انظر: \"معرفة الثقات\" ١/ ٣٠٧ (٣٢٣)، \"الإكمال\" لابن ماكولا ٢/ ٤٨١، \"تهذيب الكمال\" ٦/ ٥٥٥ (١٣٨٢).","vol":"5","page":450},{"text":"عداه بالمهملة، وحصين (^١) هذا ذكره ابن حبان في \"ثقاته\" (^٢)، وروى له البخاري ومسلم، وأما ذاك فروى له مسلم.\nالسابع عشر:\nقوله: (وهو من سراتهم) أي: رفعائهم، وهو بفتح السين (^٣).\nالثامن عشر:\nفي فوائد الحديث متفرقة غير ما سلف.\nفيه: جواز الكلام بحضرة المصلين ما لم يشغلهم، وأنه لا بأس بالصلاة في موضع معين، والنهي عن إيطان موضع من المسجد يحمل على الرياء والسمعة.\nوفيه: الرد على من قال: إذا زار قوما فلا يؤمهم، وقد ترجم البخاري عليه كما أسلفناه: إذا زار الإمام قومًا فأمهم، ولا بأس بإمامة الزائر بإذن رَبِّ المنزل عند أكثر أهل العلم فيما حكاه أبو البركات بن تيمية (^٤).\nقال ابن بطال هناك: وفيه رد لما روي عن النبي - ﷺ - أنه قال: \"من زار قوما فلا يؤمهم\" رواه وكيع عن أبان بن يزيد العطار، عن بديل بن\n_________\n(^١) هو حصين بن محمد الأنصاري السالمي المدني، وكان من سراتهم.\nذكره ابن حبان في \"الثقات\"، روى له البخاري ومسلم والنسائي في \"عمل اليوم والليلة\" حديثًا واحدًا. انظر: \"التاريخ الكبير\" ٣/ ٧ (٢٣)، \"الجرح والتعديل\" ٣/ ١٩٦ (٨٥٠)، \"الثقات\" ٤/ ١٥٩، \"تهذيب الكمال\" ٦/ ٥٣٩ (١٣٧١).\n(^٢) انظر: التخريج السابق.\n(^٣) السراة: جمع السري، وسراة كل شيء أعلاه، سراة الفرس: أعلى ظهره ووسطه، سراة النهار: وسطه وارتفاعه. انظر: \"الصحاح\" ٦/ ٢٣٧٥ - ٢٣٧٦، \"لسان العرب\" ٤/ ٢٠٠٢، مادة (سري).\n(^٤) \"منتقى الأخبار\" مع نيل الأوطار ٢/ ٣٩٢.","vol":"5","page":451},{"text":"ميسرة، عن أبي عطية (^١)، (عن) (^٢) رجل منهم قال: كان مالك بن الحويرث يأتينا في مصلانا هذا؛ فحضرت الصلاة فقلنا له: تقدم، فقال: لا، ليتقدم بعضكم حتى أحدثكم لما لا أتقدم، سمعت رسول الله - ﷺ - يقول: \"من زار قوما فلا يؤمهم وليؤمهم رجل منهم\" (^٣)، وهذا إسناده ليس بقائم، أبو عطية مجهول، يرويه عن مجهول، وصلاته - ﷺ - في بيت عتبان مخالف له.\nقلت: الحديث أخرجه أبو داود وابن ماجه (^٤) والترمذي، وقال: حسن، وأسقط أبو داود والترمذي وابن ماجه الرجل، وقالوا: عن\n_________\n(^١) أبو عطية: مولى لبني عُقَيْل.\nقال أبو حاتم: لا يُعرف ولا يُسمَّي. قال الذهبي: لا يدري من هو. قال ابن المديني: لا يعرفونه. وقال أيضًا: قال أبو الحسن القطان: مجهول.\nوصحح ابن خزيمة حديثه. وقال الحافظ: مقبول. روى له أبو داود والترمذي والنسائي.\nانظر: \"الجرح والتعديل\" ٩/ ٤١٤ (٢٠١٩)، \"تهذيب الكمال\" ٣٤/ ٩٢ - ٩٤ (٧٥١٧)، \"ميزان الاعتدال\" ٦/ ٢٢٧ (١٠٤٢٥)، \"تهذيب التهذيب\" ٤/ ٥٥٧ - ٥٥٨، \"تقريب التهذيب\" (٨٢٥٥).\n(^٢) كذا في ابن بطال، وانظر التعليق بعد تمام التخريج.\n(^٣) رواه بهذا الإسناد الترمذي (٣٥٦)، وقال: حسن صحيح. وأحمد ٥/ ٥٣، وابن خزيمة ٣/ ١٢ (١٥٢٠) عن أبي عطية رجل منهم، قال: كان مالك … فذكره. ورواه من طرق أخرى عن أبان به أبو داود (٥٩٦)، والنسائي ٢/ ٨٠، وأحمد ٣/ ٤٣٦ - ٤٣٧، ٥/ ٥٣، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١٨١ (٩٢٤ - ٩٢٥)، والطبراني ١٩/ (٦٣٢)، والبيهقي ٣/ ١٢٦، والمزي في \"تهذيبه\" ٣٤/ ٩٣، كلهم عن عطية رجل منهم أو مولى منا عن مالك بن الحويرث، وصححه الألباني في \"صحيح أبي داود\" (٦٠٩).\n(^٤) كذا رمز الناسخ لابن ماجه، ولم نجده فيه، لكنه مروي عند النسائي، انظر: تخريج الحديث السابق.","vol":"5","page":452},{"text":"أبي عطية، قال: كان مالك .. الحديث (^١).\nويمكن الجمع بينهما بأن ذلك على الإعلام بأن صاحب الدار أولى بالإمامة إلا أن يشاء رب الدار، فيقدم من هو أفضل منه استحبابا، بدليل تقديم عتبان في بيته الشارع.\nوقد قال مالك: يستحب لصاحب المنزل إذا حضر فيه من هو أفضل منه أن يقدمه للصلاة، ولا خلاف عند العلماء أن صاحب الدار أولى منه، وقد روي عن أبي موسى أنه أَمَّ ابن مسعود وحذيفة في داره (^٢)، وفعله ابن عمر بمولى فصلى خلفه (^٣).\nوقال عطاء: صاحب الدار يؤم من جاءه (^٤). وهو قول مالك والشافعي (^٥). قال ابن بطال: ولم أجد فيه خلافا (^٦).\nوفيه: أيضا جواز إمامة الزائر المزور برضاه، وإن من عيب بما يظهر منه لا يكون عيبه.\nوقد أسلفنا أن من تراجم البخاري على هذا الحديث باب من لم يرد السلام على الإمام، واكتفى بتسليم الصلاة.\nقال ابن بطال: أظن أن البخاري أراد بهذا الباب الرد على من أوجب التسليمة الثانية، ولا أعلم قال ذلك إلا الحسن بن صالح، وحكى الأصيلي في \"الدلائل\" أنه قول أحمد بن حنبل (^٧).\n_________\n(^١) يشير المصنف إلى الإقحام الذي وقع في أصول \"شرح ابن بطال\"، وبعد تقضينا تخريج الحديث تبين لنا ذلك، فيكون ما وقع هناك خطأ محضًا.\n(^٢) رواه عبد الرزاق ٢/ ٣٩٢ (٣٨٢١).\n(^٣) رواه البيهقي ٣/ ١٢٦.\n(^٤) رواه عبد الرزاق ٢/ ٣٩١ (٣٨١٦).\n(^٥) \"شرح ابن بطال\" ٢/ ٣٠٧ - ٣٠٨.\n(^٦) السابق.\n(^٧) السابق ٢/ ٤٥٦.","vol":"5","page":453},{"text":"قال ابن المنذر: وأجمع كل من يحفظ عنه العلم على أن صلاة من اقتصر على تسليمة واحدة جائزة (^١).\nوقال مالك في \"المجموعة\" كما يدخل في الصلاة بتكبيرة واحدة كذلك يخرج منها بتسليمة واحدة، وعلى ذلك كان الأمر في القديم، وإنما حديث تسليمتان مذ كان بنو هاشم (^٢).\nقال ابن بطال: ووجه الدلالة من حديث عتبان أنه قال: (وسلمنا حين سلم) فإنه يقتضي أقل ما يقع عليه اسم سلام، وذلك تسليمة واحدة، وممن كان لا يرد على الإمام؛ روى جرير بن حازم، عن نافع، عن ابن عمر أنه كان إذا سلم الإمام قال: السلام عليكم، لم يزد عليها إلا أن يسلم أحد على يمينه وشماله يرد عليه. أخرجه حماد بن سلمة في \"مصنفه\" (^٣).\nوقال ابن المنذر: قال عمار بن أبي عمار كان مسجد المهاجرين يسلمون تسليمة واحدة، وكان مسجد الأنصار يسلمون تسليمتين (^٤)؛ فالمهاجرون لم يكونوا يردون على الإمام.\nوفيها قول بأن روى النخعي قال: لا أعلم عليه بأسا إن رد وإن لم يرد (^٥).\nوممن كان يرى أن يرد على الإمام، ذكر ابن أبي شيبة عن ابن عمر\n_________\n(^١) \"الإجماع\" ص ٤٣.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٥٥ - ٤٥٦.\n(^٣) \"النوادر والزيادات\" ١/ ١٨٩.\n(^٤) \"الأوسط\" ٣/ ٢٢٣.\n(^٥) رواه ابن أبي شيبة ١/ ٢٧٣ (٣١٣١) بلفظ: عن الحسن بن عبيد الله قال: قلت لإبراهيم: إن ذرًا إذا سلم الإمام رد عليه. قال: يجزئه أن يسلم عن يمينه وعن يساره.","vol":"5","page":454},{"text":"أنه كان يرد السلام (^١)، وهو قول الشعبي (^٢)، وسالم (^٣)، وسعيد بن المسيب (^٤)، وعطاء (^٥).\nوقال مالك في \"المدونة\": يسلم المأموم عن يمينه، ثم يرد على الإمام فإن كان عن يساره أحد رد عليه (^٦).\nوقد كان من قول مالك في المأموم يسلم عن يمينه، ثم عن يساره، ثم يرد على الإمام. ومن قال بالرد على الإمام تأول في ذلك أن الإمام سلم عليهم، فلزمهم الرد عليه، كسائر السلام. ومن قال بالتسليمتين من أهل الكوفة يجعلون التسليمة الثانية ردا على الإمام وهو عندهم سنة، والأولى هي الفريضة التي بها يخرج من الصلاة (^٧).\nوفيه أيضًا: التنبيه على أهل الفسق والنفاق عند السلطان، وأن السلطان يجب أن يستثبت في أمر من يذكر عنده بفسق ويوجه له أجمل الوجوه، وأن الجماعة إذا اجتمعت للصلاة، وغاب أحد منهم أن يسألوا عنه، فإن كان له عذر، وإلا ظن به السوء، وهو مفسر إلى قوله: \"لقد هممت أن آمر بالصلاة .. \" الحديث (^٨).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٢٧٣ (٣١٣١).\n(^٢) رواه ابن أبي شيبة ١/ ٢٧٣ (٣١٣٢).\n(^٣) رواه ابن أبي شيبة ١/ ٢٧٣ (٣١٣٣).\n(^٤) رواه ابن أبي شيبة ١/ ٢٧٣ (٣١٣٦).\n(^٥) رواه عبد الرزاق ٢/ ٢٢٣ - ٢٢٤ (٣١٤٨ - ٣١٥٠).\n(^٦) لم أجده في \"المدونة\"، ونقله ابن أبي زيد في \"النوادر\" ١/ ١٨٩.\n(^٧) \"شرح ابن بطال\" ٢/ ٤٥٥ - ٤٥٦.\n(^٨) سيأتي من حديث أبي هريرة برقم (٦٤٤) كتاب: الأذان، باب: وجوب صلاة الجماعة. ورواه مسلم (٦٥١) كتاب: المساجد، باب: فضل صلاة الجماعة وبيان التشديد في التخلف عنها.","vol":"5","page":455},{"text":"<span data-type='title' id=toc-501>٤٧ - باب التَّيَمُّنِ فِي دُخُولِ المَسْجِدِ وَغَيِرْهِ</span>\nوَكَانَ ابن عُمَرَ يَبْدَأُ بِرِجْلِهِ اليُمْنَى، فَإِذَا خَرَجَ بَدَأَ بِرِجْلِهِ اليُسْرى.\n\n٤٢٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الأشعَثِ بْنِ سُلَيْمٍ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ التَّيَمُّنَ مَا اسْتَطَاعَ فِي شَأْنِهِ كُلِّهِ، فِي طُهُورِهِ وَتَرَجُّلِهِ وَتَنَعُّلِهِ. [انظر: ١٦٨ - مسلم: ٢٦٨ - فتح: ١/ ٥٢٣]\nثم ساق حديث عائشة ﵂: كَانَ النَبِيُّ - ﷺ - يُحِبُّ التَيَمُّنَ مَا اسْتَطَاعَ فِي شَأْنِهِ كُلِّهِ، فِي طُهُورِهِ وَتَرَجُّلِهِ وَتَنَعُّلِهِ.\nوهذا الحديث سلف الكلام عليه في الطهارة (^١).\n_________\n(^١) حديث رقم (١٦٨) باب: التيمن في الوضوء والغسل.","vol":"5","page":456},{"text":"<span data-type='title' id=toc-502>٤٨ - باب هَل تُنْبَشُ قُبُورُ مُشْرِكِي الجَاهِلِيَّةِ، وَيُتَّخَذُ مَكَانَهَا مَسَاجِدَ</span>؟\nلِقَوْلِ النَّبِيِّ - ﷺ -: \"لَعَنَ اللهُ اليَهُودَ، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". [انظر ٤٣٥] وَمَا يُكْرَهُ مِنَ الصَّلَاةِ فِي القُبُورِ. وَرَأى عُمَرُ أَنَسَ بْنَ مَالِكٍ يُصَلِّي عِنْدَ قَبْرٍ، فَقَالَ: القَبْرَ القَبْرَ. وَلَمْ يَأْمُرْهُ بِالإِعَادَةِ.\n\n٤٢٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الُمثَنَّى قَالَ: حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ أُمَّ حَبِيبَةَ وَأُمَّ سَلَمَةَ ذَكَرَتَا كَنِيسَةً رَأَيْنَهَا بِالَحْبَشَةِ فِيهَا تَصَاوِيرُ، فَذَكَرَتَا لِلنَّبِيِّ - ﷺ -، فَقَالَ: \"إِنَّ أُولَئِكَ إِذَا كَانَ فِيهِمُ الرَّجُلُ الصَّالِحُ فَمَاتَ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، وَصَوَّرُوا فِيهِ تِلْكَ الصُّوَرَ، فَأُولَئِكَ شِرَارُ الخَلْقِ عِنْدَ اللهِ يَوْمَ القِيَامَةِ\". [٤٣٤، ١٣٤١ - مسلم ٥٢٨ - فتح: ١/ ٥٢٣]\n\n٤٢٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - الَمدِينَةَ فَنَزَلَ أَعْلَى الَمدِينَةِ، فِي حَيٍّ يُقَالُ لَهُمْ: بَنُو عَمْرِو بْنِ عَوْفٍ، فَأَقَامَ النَّبِيُّ - ﷺ - فِيهِمْ أَرْبَعَ عَشْرَةَ لَيلَةً، ثُمَّ أَرْسَلَ إِلَى بَنِي النَّجَّارِ فَجَاءُوا مُتَقَلِّدِي السُّيُوفِ، كَأنِّي أَنْظُرُ إِلَى النَّبِيِّ - ﷺ - عَلَى رَاحِلَتِهِ، وَأَبُو بَكرٍ رِدْفُهُ، وَمَلأُ بَنِي النَّجَّارِ حَوْلَهُ، حَتَّى ألقَى بِفِنَاءِ أَبِي أَيُّوبَ، وَكَانَ يُحِبُّ أَنْ يُصَلِّيَ حَيْثُ أَدْرَكَتْهُ الصَّلَاةُ، وُيصَلِّي فِي مَرَابِضِ الغَنَمِ، وَأَنَّهُ أَمَرَ بِبِنَاءِ الَمسْجِدِ، فَأَرْسَلَ إِلَى مَلإِ مِنْ بَنِي النَّجَّارِ فَقَالَ: \"يَا بَنِي النَجَّارِ، ثَامِنُونِي بِحَائِطِكُمْ هذا\". قَالُوا: لَا والله، لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى اللهِ. فَقَالَ أَنَسٌ: فَكَانَ فِيهِ مَا أَقُولُ لَكُمْ، قُبُورُ الُمشْرِكِينَ، وَفِيهِ خَرِبٌ، وَفيهِ نَخْلٌ، فَأَمَرَ النَّبِيُّ - ﷺ - بِقُبُورِ الُمشْرِكِينَ فَنُبِشَتْ، ثُمَّ بِالخرِبِ فَسُوِّيتْ، وِبالنَّخلِ فَقُطِعَ، فَصَفُّوا النَّخْلَ قِبْلَةَ الَمسْجِدِ، وَجَعَلُوا عِضَادَتَيْهِ الِحجَارَةَ، وَجَعَلُوا يَنْقُلُونَ الصَّخْرَ وَهُمْ يَرْتَجِزُونَ، وَالنَّبِيُّ - ﷺ - معَهُمْ وَهُوَ يَقُولُ:","vol":"5","page":457},{"text":"\"اللَّهُمَّ لَا خَيْرَ إِلَّا خَيْرُ الآخِرَهْ فَاغْفِرْ لِلأَنْصَارِ وَالُمْهَاجِرَهْ\". [انظر: ٢٣٤ - مسلم: ٥٢٤ - فتح: ١/ ٥٢٤]\nأما ما ترجمه أولا من نبش قبورهم واتخاذ مكانها مسجدا، فحديث أنس مطابق له الذي ذكره بعد حيث أمر بقبور المشركين فنبشت وجعل مكانها المسجد (^١).\nوأما ما ترجمه ثانيا من قوله: (وما يكره من الصلاة في القبور) فحديث عائشة عن أم سلمة وأم حبيبة (^٢)، مطابق له (^٣).\nوحديث: \"لعن الله اليهود\" سيأتي مسندًا في الجنائز (^٤) وآخر المغازي (^٥) من حديث عائشة، وأن ذلك كان في مرضه الذي لم يقم منه، ويأتي قريبًا في باب بعد الصلاة في البيعة من حديثها وابن عباس (^٦)، وذلك آخر ما تكلم به: \"قاتل الله اليهود .. \" إلى آخره (^٧).\nوذكره قريبا من حديث أبي هريرة: \"قاتل الله اليهود .. \" إلى آخره (^٨).\n_________\n(^١) سيأتي برقم (٤٢٨).\n(^٢) ورد بهامش (س): الحديث من مسند عائشة.\n(^٣) رقم (٤٢٧).\n(^٤) سيأتي برقم (١٣٩٠) باب ما جاء في قبر النبي - ﷺ - أبي بكر وعمر ﵄.\n(^٥) سيأتي برقم (٤٤٤١) باب: فرض النبي - ﷺ -.\n(^٦) سيأتي برقم (٤٣٥ - ٤٣٦).\n(^٧) سيأتي برقم (٤٣٧).\n(^٨) رواه أحمد ٥/ ١٨٥، ١٨٦، والطبراني ٥/ ١٥٠ (٤٩٠٧). ورواه بلفظ: (قاتل الله اليهود .. \"، أحمد ٥/ ١٨٥، ١٨٦، وعبد بن حميد ١/ ٢٣٥ (٢٤٤).\nهذا الحديث في سنده عقبة بن عبد الرحمن بن أبي معمر، ويقال: ابن معمر، حجازي، روى له ابن ماجه، ذكره ابن حبان في \"الثقات\" ٧/ ٢٤٤. وقال الحافظ في \"تهذيب التهذيب\" ٣/ ١٢٥: سئل علي بن المديني عن عقبة بن عبد الرحمن فقال: شيخ مجهول. وقال أيضًا: قال ابن عبد البر: عقبة هذا غير مشهور بحمل العلم. =","vol":"5","page":458},{"text":"وأخرجه من حديث زيد بن ثابت موفرعًا: \"لعن الله اليهود .. \" إلى آخره.\nوهو يوافق رواية البخاري إذ فيها ذكر اليهود خاصة، وذكر شيخنا قطب الدين في \"شرحه\" أن بعض الفضلاء في الدرس قال: إن وجه المناسبة بين قوله: هل تنبش قبور المشركين ويتخذ مكانها مسجدا، وبين قوله: \"لعن الله اليهود\"، وأن البخاري أراد بقوله: (هل تنبش؟) الاستفهام ثم ذكر حديث أنس بعده، فكأنه قال: وهل يتخذ مكانها مسجدا؟ لقوله: \"لعن الله اليهود\"، فيكون التعليل لقوله؟ (ويتخذ مكانها مسجدًا).\nثم قال البخاري: وَرَأى عُمَرُ أَنَسَ بْنَ مَالِكٍ يُصَلِّي عِنْدَ قَبْرٍ، فَقَالَ: القَبْرَ القَبْرَ. وَلَمْ يَأْمُرْهُ بِالإِعَادَةِ.\nوهذا الأثر رواه وكيع بن الجراح في \"مصنفه\" -فيما حكاه ابن\n_________\n= وقال الذهبي في \"الميزان\" ٤/ ٦ (٥٦٩١): لا يُعرف. وقال الحافظ في \"التقريب\" (٤٦٤٣): مجهول.\nوذكره الهيثمي ٢/ ٢٧، وقال: رواه الطبراني في \"الكبير\" ورجاله موثقون. وجوَّد إسناده الشوكاني في \"نيل الأوطار\" ٢/ ١٣٦.\nوضعف إسناده الألباني في \"تحذير الساجد\" ص ١٩ وقال: رواه أحمد، ورجاله ثقات غير عقبة بن عبد الرحمن، هو ابن أبي معمر، وهو مجهول كما في \"التقريب\"، ولا تغتر بقول الهيثمي: (رواه الطبراني في \"الكبير\" ورجاله رجال موثقون) وما فعل الشوكاني: (وسنده جيد) وذلك؛ لأن قوله: (موثقون) دون قوله: (ثقات) فإن قولهم: (موثقون) إشارة منهم إلى أن بعض رواته ليس توثيقه قويًّا، وأن توثيق ابن حبان غير موثوق به والله أعلم. وكون توثيق ابن حبان لا يوثق به مما لا يرتاب فيه المتضلعون في هذا العلم الشريف .. على أن قول القائل في حديث ما: (رجاله ثقات) أو: (رجاله رجال الصحيح) فليس معناه أن إسناده صحيح كما بينته في غير هذا الموضع، لكن الحديث صحيح لشواهده.","vol":"5","page":459},{"text":"حزم- عن سفيان بن سعيد، عن حميد، عن أنس قال: رآني عمر أصلي إلى قبر فنهاني، وقال: القبر أمامك. قال: وعن معمر، عن ثابت، عن أنس قال: رآني عمر أصلي عند قبر فقال لي: القبر لا تصل إليه، قال ثابت: فكان أنس يأخذ بيدي إذا أراد أن يصلي فيتنحى عن القبور (^١).\nورواه أبو نعيم في كتاب الصلاة عن حريث بن السائب قال: سمعت الحسن يقول: بينما أنس يصلي إلى قبر فناداه عمر: القبر! القبر! فظن أنه يعني القمر، فلما رأى أنه يعني القبر تقدم وصلى وجاز القبرَ، وسيأتي الكلام على الصلاة في المقابر، حيث ذكره المصنف قريبًا.\nولما لم يأمر أنسا بالإعادة دل على الإجزاء، وإليه ذهب جمع فقالوا: النهي محمول على الكراهة بدليل قوله - ﷺ -: \"جعلت لي الأرض مسجدا وطهورًا\" (^٢)\nوقيل: يحمل النهي على مقابر المشركين؛ لأنها حفرة من حفر النار، وقد صلى الشارع على قبر سوداء.\nثم ذكر البخاري بعد ذلك حديث عائشة وأنس.\nأما حديث عائشة فأسنده عن مُحَمَّدِ بْنِ المُثَنّى، ثنَا يَحْيَى، عَنْ هِشَامٍ؛ أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ أمَّ حَبِيبَةَ وَأُمَّ سَلَمَةَ ذَكَرَتَا كَنِيسَةً رَأَيْنَهَا بِالْحَبَشَةِ فِيهَا تَصَاوِيرُ، فَذَكَرَتَا لِلنَّبِيِّ - ﷺ -، فَقَالَ: \"إِنَّ أُولَئِكَ إِذَا كَانَ فِيهِمُ الرَّجُلُ الصَّالِحُ فَمَاتَ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، وَصَوَّرُوا فِيهِ تِلْكَ الصُّوَرَ، فَأُولَئِكَ شِرَارُ الخَلْقِ عِنْدَ اللهِ يَوْمَ القِيَامَةِ\".\n_________\n(^١) \"المحلى\" ٤/ ٣١. ورواه ابن أبي شيبة ٢/ ١٥٥ (٧٥٧٥)، من طريق وكيع بن الجراح، ورواه البيهقي ٢/ ٤٣٥ مطولًا من طريق مروان بن معاوية، عن حميد به.\n(^٢) جزء من حديث جابر سلف برقم (٣٣٥) كتاب: التيمم، ورواه مسلم (٥٢١) كتاب: المساجد ومواضع الصلاة.","vol":"5","page":460},{"text":"والكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه أيضا في هجرة الحبشة، بالسند والمتن (^١)، وفي الصلاة في البيعة، كما ستعلمه قريبا، وأنه يقال للكنيسة: (مارية) (^٢) (^٣)، وأخرجه مسلم في الصلاة (^٤).\nويحيى هو ابن سعيد القطان، وتابعه وكيع وجماعات (^٥)، وممن رواه عن يحيى أحمد (^٦).\nثانيها:\nاسم أم حبيبة رملة، وأم سلمة هند على المشهور فيهما، وقيل: اسم أم سلمة: رملة أيضًا.\nثالثها:\n(المسجد) بفتح الجيم وكسرها: الموضع الذي يسجد فيه، وقيل: بالفتح: موضع السجود، وبالكسر المكان، وقيل: بالفتح مطلقا (^٧).\nو(الكنيسة): متعبد النصارى، وقد سلف أن اسمها مارية.\nو(المارية) بتخفيف الياء: البقرة، وبتشديدها: الملساء (^٨).\n_________\n(^١) سيأتي برقم (٣٨٧٣) كتاب: مناقب الأنصار.\n(^٢) في (س) فوقها كلمة غير واضحة لعلها: (قصر)، فيكون المعنى: (قصر مارية).\n(^٣) سيأتي برقم (٤٣٤).\n(^٤) مسلم (٥٢٨) كتاب: المساجد، باب: النهي عن بناء المساجد على القبور، واتخاذ الصور فيها، والنهي عن اتخاذ القبور مساجد.\n(^٥) مسلم (٥٢٨/ ١٧ - ١٨).\n(^٦) أحمد ٦/ ٥١.\n(^٧) انظر: \"تهذيب اللغة\" ٢/ ١٦٣٠، \"لسان العرب\" ٤/ ١٩٤٠، مادة: سجد.\n(^٨) انظر: \"تهذيب اللغة\" ٤/ ٣٣٨٤، \"الصحاح\" ٦/ ٢٤٩٢، \"لسان العرب\" ٧/ ٤١٩٠. مادة: مري.","vol":"5","page":461},{"text":"رابعها:\nفيه: دلالة على تحريم تصوير الحيوان خصوصا الآدمي الصالح، ومن حمل النهي على المسجد (^١) القائم، أو على التنزيه فهو غالط، كما أوضحته في \"شرح العمدة\" (^٢)، وإنما صور أولئك ليتذكروا أفعالهم لهم إذا رأوهم فخلف من بعدهم خلف جهلوا ذلك فعظموها، فحذر الشارع عن مثل ذلك سدًّا للذرائع في غيره.\nخامسها:\nفيه: أيضا منع بناء المساجد على القبور ومقتضاه التحريم، كيف ثبت اللعن عليه، وقوله: \"اللهم لا تجعل قبري وثنا يعبد\" (^٣)، استجاب الله دعاءه فله الحمد والمنة، وأما الشافعي والأصحاب\n_________\n(^١) في (س) تعليق: لعله (المشخص). [قلت: وفي \"الإعلام\" للمصنف: المجسد].\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٤/ ٤٨٩ - ٤٩٠.\n(^٣) رواه من حديث أبي هريرة أحمد ٢/ ٢٤٦، وابن سعد في \"طبقاته\" ٢/ ٢٤١ - ٢٤٢، والحميدي ٢/ ٢٢٤ (١٠٥٥)، وابن عبد البر في \"التمهيد\" ٥/ ٤٤. ورواه من حديث زيد بن أسلم مرسلًا عبد الرزاق ١/ ٤٠٦ (١٥٨٧)، وابن أبي شيبة ٢/ ١٥٢ (٧٥٤٣) و٣/ ٣٢ (١١٨١٨). ورواه من حديث عطاء بن يسار- بلفظ المصنف- مالك ١٢٤ مرسلًا. ووصله من حديث أبي سعيد الخدري البزار كما في \"كشف الأستار\" ١/ ٢٢٠ (٤٤٠) وابن عبد البر في \"التمهيد\" ٥/ ٤٢ - ٤٣.\nوذكره الهيثمي في \"المجمع\" ٤/ ٣ من حديث أبي هريرة، وعزاه لأبي يعلى، وقال: فيه إسحاق بن أبي إسرائيل، وفيه كلام لوقفه في القرآن، وبقية رجاله ثقات.\nوصححه الألباني من حديث أبي هريرة لأحمد في \"الثمر المستطاب\" ١/ ٣٦١، وقال معلقًا على قول الهيثمي في إسحاق بن أبي إسرائيل: هو ثقة، وقد وثّقه ابن معين وأحمد وغيرهما، والكلام المذكور لا يضره من حيث الرواية، على أن الهيثمي قد ذهل عن كون الحديث في \"المسند\" من غير هذِه الطريق كما رأيت، فسبحان من لا يسهو ولا ينسى.","vol":"5","page":462},{"text":"فصرحوا بالكراهة (^١)، قال البندنيجي: والمراد أن يسوى القبر مسجدًا فيصلى فوقه.\nوقال: إنه يكره أن يبني عنده مسجدا فيصلى فيه إلى القبر؛ لقوله - ﷺ -: \"لا تجلسوا على القبور ولا تصلوا إليها\" أخرجه مسلم (^٢).\nقال ابن القاسم: وكره مالك المساجد المتخذة على القبور، وأما مقبرة داثرة بني فيها مسجد يصلى فيه فلم أر به بأسا؛ لأن المقابر وقف، وكذا المسجد فمعناهما واحد (^٣).\nسادسها:\nقوله: (\"وصوروا فيه تيك الصور\") هو بالياء في تيك اسم يشار به إلى المؤنث مثل ذا للمذكر.\nوقوله: (\"شرار الخلق\") هو جمع شر مثل بحر وبحار، أما أشرار فقال يونس: واحدها شر أيضا مثل: زند وأزناد، وقال الأخفش: شرير، يتيم وأيتام (^٤).\nوأما حديث أنس فاسنده عن مُسَدَّدٍ، ثَنَا عَبْدُ الوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - المَدِينَةَ فَنَزَلَ أَعْلَى المَدِينَةِ، فِي حَيٍّ .. الحديث بطوله.\n_________\n(^١) انظر: \"الأم\" ١/ ٢٤٦، \"المجموع\" ٣/ ١٦٤ - ١٦٥، ٥/ ٢٨٨ - ٢٨٩.\n(^٢) مسلم (٩٧٢) كتاب: الجنائز، باب: النهي عن الجلوس على القبر والصلاة عليه من حديث أبي مرثد الغنوي.\n(^٣) انظر: \"المنتقى\"١/ ٣٠٧.\n(^٤) ورد بهامش (س) تعليق نصه: بلغ في الحادي بعد الستين كتبه مؤلفه.","vol":"5","page":463},{"text":"والكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضا في باب الهجرة (^١) والوصايا في موضعين منه (^٢)، والحج (^٣)، والبيوع في باب صاحب السلعة أحق بها (^٤)، والوقف (^٥).\nوأخرجه مسلم في الصلاة (^٦)، ووقع في \"أطراف المزي\" عن خلف أن مسلما رواه أيضا في الهجرة عن إسحاق بن منصور، عن عبد الصمد، وصوابه: البخاري (^٧).\nثانيها:\nقوله: (قدم النبي - ﷺ - المدينة). اختلف الناس في وقت قدومه - ﷺ - المدينة، فذكر ابن إسحاق وغيره أنه خرج إلى المدينة لإهلال ربيع الأول، وقدم المدينة لثنتي عشرة ليلة مضت منه.\nوقال عبد الرحمن بن المغيرة: قدمها يوم الإثنين لثمان خلون منه.\n_________\n(^١) سيأتي برقم (٣٩٣٢) كتاب: مناقب الأنصار، باب: مقدم النبي - ﷺ - وأصحابه المدينة.\n(^٢) سيأتي برقم (٢٧٧١) باب: إذا أوقف جماعة أرضًا مشاعًا فهو جائز، وبرقم (٢٧٧٩) باب: إذا قال الواقف: لا نطلب ثمنه إلا إلى الله فهو جائز.\n(^٣) سيأتي برقم (١٨٦٨) فضائل المدينة، باب: حرم المدينة.\n(^٤) سيأتي برقم (٢١٠٦) كتاب: البيوع، باب: صاحب السلعة أحق بالسوم.\n(^٥) سيأتي برقم (٢٧٧٤) كتاب: الوصايا، باب: وقف الأرض للمسجد.\n(^٦) مسلم (٥٢٤) كتاب: المساجد، باب: ابتناء مسجد النبي - ﷺ -.\n(^٧) \"تحفة الأشراف\" (١٦٩١)، وعلل المزي ذلك بقوله: لأنه ليس عنده كتاب الهجرة.","vol":"5","page":464},{"text":"وقال ابن الكلبي: خرج من الغار ليلة الإثنين أول يوم من ربيع الأول، وقدم المدينة يوم الجمعة لاثنتي عشرة ليلة مضت منه (^١) وقيل: قدمها لليلتين خلتا من ربيع الأول حكاه ابن الجوزي.\nوقال الحاكم في \"الإكليل\": تواترت الأخبار بوروده - ﷺ - قباء يوم الإثنين لثمان خلون من ربيع الأول، وفي \"طبقات ابن سعد\": أنه - ﷺ - خرج من الغار ليلة الإثنين لأربع ليال خلون من شهر ربيع الأول، فقال يوم الثلاثاء بقديد، وقدم على بني عمرو بن عوف لليليتين خلتا من ربيع الأول -ويقال: لاثنتي عشرة ليلة خلت منه- فنزل على قيس كلثوم (^٢) الهدم -وهو الثبت عندنا- ولكنه كان يتحدث مع أصحابه في منزل سعد بن خيثمة، وكان يسمى منزل العزاب، فلذلك قيل: نزل على سعد بن خيثمة (^٣).\nقالوا: وأقام ببني عمرو بن عوف يوم الإثنين، والثلاثاء، والأربعاء، والخميس، وخرج يوم الجمعة فجمع -يعني: ببني سالم- ومعه مائة، وهو على القصواء، لا يمر بدار من دور الأنصار إلا قالوا: هلم يا نبي الله إلى القوة والمنعة والثروة، فيقول له خيرا، ويدعو لهم، ويقول: \"إنها مأمورة فخلوا سبيلها\"، فلما بركت عند مسجده جعل الناس يكلمونه في النزول عليهم (^٤).\nوجاء أبو أيوب فحط رحله، فأدخله منزله، قال - ﷺ -: \"المرء مع\n_________\n(^١) انظر هذِه الأقوال الماضية في \"الروض الأنف\" ٢/ ٢٤٤.\n(^٢) ورد بهامش (س): من خط الشيخ: كانت عشرًا يومئذٍ، قاله النيسابوري في \"شرف المصطفى\".\n(^٣) \"الطبقات الكبرى\" ١/ ٢٣٢ - ٢٣٣.\n(^٤) السابق ١/ ٢٣٧.","vol":"5","page":465},{"text":"رحله\". وجاءه أسعد بن زرارة، فأخذ بزمام راحلته فكانت عنده، وهذا الثبت (^١).\nوأقام بمنزل أبي أيوب سبعة أشهر، وكان موضع المسجد إذ ذاك يصلي فيه رجال من المسلمين، فدعا رسول الله - ﷺ - باليتيمين فساومهما بالمربد، ليتخذه مسجدا، فقالا: بل نهبه لك يا رسول الله، فأبى حتى ابتاعه منهما بعشرة دنانير، وأمر أبا بكر أن يعطيهما ذلك (^٢).\nوفي \"المغازي\" لأبي معشر: وشراه أبو أيوب منهما، وأعطاه رسول الله فبناه مسجدا، وفي \"الإكليل\" للحاكم: لما بركت الناقة على باب أبي أيوب خرج جوارٍ من بني النجار يضربن بالدفوف، وهن يقلن:\nنحن جوارمن بني النجار … يا حبذا محمدًا (^٣) من جار\nفقال لهن: \"أتحبنَّني؟ \" فقلن: نعم يا رسول الله، فقال: \"وأنا والله أحبكن\" قالها ثلاثا (^٤). وأغرب البرقي فقال: قدمها ليلًا (^٥).\n_________\n(^١) السابق.\n(^٢) السابق ١/ ٢٣٩.\n(^٣) كذا في الأصل، وكتب في الهامش: (صوابه محمدٌ).\n(^٤) خبر خروج الجواري ورد النبي - ﷺ -: عليهن رواه من حديث أنس ابن ماجه (١٨٩٩)، والطبراني في \"الصغير\" (٧٨) وفيه: نحن قينات من بني النجار. والخطيب في \"تاريخه\" ١٣/ ٥٧ بلفظ ابن ماجه.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ١٠٦: هذا إسناد صحيح رجاله ثقات.\nوروي بسند فيه رُشيد الزريري ضعفه ابن عدي.\nرواه أبو يعلى ٦/ ١٣٤ (٣٤٠٩)، وابن عدي في \"الكامل\" ٤/ ٨٧ - ٨٨ ترجمة (٦٧٣)، وأبو نعيم في \"الحلية\" ٣/ ١٢٠ وفيه: \"اللهم بارك فيهن\". قال ابن عدي، عن رشيد هذا: حدث عن ثابت أحاديث لم يتابع عليها.\n(^٥) في هامش (س) ما نصه: كونه قدمها ليلا، هو في أواخر \"صحيح مسلم\"، والمعروف أنه قدمها نهارا.","vol":"5","page":466},{"text":"ثالثها:\nقوله: (فنزل أعلى المدينة، في حي يقال لهم: بنو عمرو بن عوف)، علو المدينة ما كان من جهة نجد. و(بنو عمرو بن عوف) هم بنو عَمرو بن عوف بن مالك بن أوس أخي الخزرج ابني حارثة، وهم أهل قباء، فنزل على كلثوم بن الهدم بن امرئ القيس بن الحارث بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس، وكان شيخًا كبيرًا، أسلم قبل وصوله - ﷺ - المدينة.\nوقيل: بل نزل على سعد بن خيثمة، أبي خيثمة الأوسي، والصحيح أنه نزل على كلثوم، وقد أسلفنا الخلاف المذكور أيضًا.\nوفي \"المغازي\" لموسى بن عقبة: قدم بني عمرو بن عوف يوم الإثنين هلال شهر ربيع الأول فمكث فيهم ثلاث ليال، ويقول بعض الناس: بل مكث أكثر من ذلك، واتخذ فيهم مسجدًا، وهو الذي ذكر في القرآن أنه أسس على التقوى.\nرابعها:\nقوله: (فأقام فيهم أربع عشرة ليلة) كذا ثبت في الصحيحين (^١)، وقد سلف من كلام ابن سعد أنه أقام أربعا معينة (^٢)، وأنه جمع ببني سالم يوم الجمعة، وهي أول جمعة جمعت في الإسلام، وخطب بهم.\nخامسها:\nقوله: (ثم أرسل إلى بني النجار فجاءوا متقلدين السيوف).\nالنجار: اسم تيم اللات، وقيل له: النجار؛ لأنه اختتن بقدوم، أو ضرب\n_________\n(^١) موضعه عند مسلم (٥٢٤) كتاب: الصلاة، باب: ابتناء مسجد النبي - ﷺ -.\n(^٢) سلف أنها الإثنين والثلاثاء والأربعاء. وانظر: \"الطبقات الكبرى\" ١/ ٢٣٧.","vol":"5","page":467},{"text":"رجلًا بقدوم، أو فجرحه رجل بقدوم، وهو ابن ثعلبة بن عمرو بن الخزرج (^١).\nو(بنو النجار) قبيلة كبيرة من الخزرج، وإنما طلبهم؛ لأنهم كانوا أخواله؛ لأن هاشما جده تزوج سلمى بنت عمرو بن زيد من بني عدي بن النجار بالمدينة، فولدت له عبد المطلب جد رسول الله - ﷺ - (^٢).\nسادسها:\nقوله: (وأبو بكر ردفه) هو بكسر الراء، وكان لأبي بكر ناقة فلعله تركها في بني عمرو بن عوف لمرض وغيره، ويجوز أن يكون ردها إلى مكة ليحمل عليها أهله، وعندي أنه يجوز أن تكون موجودة، وتركها لشرف الإرداف خلفه - ﷺ -؛ لأنه تابعه والخليفة بعده.\nوقوله: (بفناء أبي أيوب) الفناء: بكسر الفاء: المتسع أمام الدار، وروى ابن عساكر في \"كتابه\" في ترجمة تبع: أن تبع بن حسان الحميري لما قدم مكة وكسا الكعبة، وخرج إلى يثرب، وكان في مائة ألف وثلاثين ألفا من الفرسان، ومائة ألف وثلاثة عشر ألفا من الرجالة، ولما نزلها أجمع أربعمائة رجل من الحكماء العلماء، وتبايعوا أن لا يخرجوا منها، فسألهم عن الحكمة في مقامهم؛ فقالوا: إن شرف البيت، وشرف هذِه البلدة بهذا الرجل الذي يخرج يقال له: محمد - ﷺ -، فأراد تبع أن يقيم، وأمر ببناء أربعمائة دار لكل رجل من الحكماء المذكورين دار، واشترى لكل منهم جارية وأعتقها،\n_________\n(^١) رواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٤٨٣ - ٤٨٤ عن محمد بن سيرين.\n(^٢) \"الطبقات الكبرى\" ١/ ٧٩ عن عبد الله بن نوفل بن الحارث.","vol":"5","page":468},{"text":"وزوجها منه، وأعطاهم عطاءً جزيلا، وأمرهم بالإقامة إلى وقت خروجه، وكتب كتابا، وختمه بالذهب، ودفع الكتاب إلى عالم عظيم فصيح كان معه يدبره، وأمره أن يدفع الكتاب لمحمد - ﷺ - إن أدركه وإلا من أدركه من ولده وولد ولده أمدًا إلى حين خروجه، وكان في الكتاب أنه آمن به وعلى دينه، وخرج تبع من يثرب فمات في بلافي الهند، ومن موته إلى مولد نبينا - ﷺ - ألف سنة سواء، والذين نصروه - ﷺ - من أولاد أولئك الأربعمائة، وفي رواية: أنهم كانوا الأوس والخزرج (^١).\nوذكر القصة أيضا ابن إسحاق في كتاب \"المبتدأ وقصص الأنبياء ﵈\" أنه بنى للنبي - ﷺ - دارا ينزلها إذا قدم المدينة الدار الملاك إلى أن صارت لأبي أيوب، وهو من ولد ذلك العالم الذي دفع إليه الكتاب، ولما خرج النبي - ﷺ - أرسلوا إليه كتاب تبع مع رجل يسمى أبا ليلى، فلما رآه رسول الله - ﷺ - قال: \"أنت أبو ليلى؟ \" -ومعه كتاب تبع الأول- فبقي أبو ليلى متفكرًا، ولم يعرف رسول الله فقال: من أنت؟ فإني لم أر في وجهك أثر السحر، وتوهم أنه ساحر، فقال: \"أنا محمد\"، هات الكتاب، فلما قرأه قال: \"مرحبا بتبع الأخ الصالح\"، ثلاث مرات، وفي \"سير ابن إسحاق\" اسمه تباب أسعد أبو كرب، وهو الذي كسا البيت الحرام (^٢).\nوفي \"نقائس الجوهر في أنساب حمير\": كان يدين بالزبور، وذكر ابن أبي الدنيا أنه حفر قبر بصنعاء في الإسلام فوجد فيه امرأتان عند رءوسهما لوح من فضة مكتوب فيه بالذهب: هذا قبر\n_________\n(^١) \"تاريخ دمشق\" ١١/ ٣.\n(^٢) نقله ابن هشام، عن ابن إسحاق في \"السيرة\" ١/ ١٥.","vol":"5","page":469},{"text":"حُبَّى ولميس -وروي: حُبَّى وتماضر- ابنتي تبع، (ماتتا) (^١) وهما يشهدان أن لا إله إلا الله، ولا يشركان به شيئا، وعلئ ذلك مات الصالحون قبلهما.\nوفي \"معجم الطبراني\" مرفوعا: \"لا تسبوا تبعا\" (^٢)، وذكر السهيلي: أن دار أبي أيوب هذِه صارت بعده إلى أفلح مولى أبي أيوب، واشتراه منه بعدما خرب المغيرة بن عبد الرحمن بن الحارث بن هشام بألف دينار، بعد حيلة احتالها عليه المغيرة فأصلحه المغيرة، وتصدق به على أهل بيت فقراء بالمدينة (^٣).\nسابعها:\nقوله: (ويصلي في مرابض الغنم). فيه إباحة ذلك، وقد عقد له البخاري قريبا بابا، ويأتي إيضاحه إن شاء الله (^٤).\n_________\n(^١) في (س): ماتا، والصواب ما أثبتناه.\n(^٢) رواه الطبراني بلفظ: \"لا تسبوا تُبَّعًا، فإنه قد أسلم\" من حديث سهل بن سعد ٦/ ٢٠٣ (٦٠١٣)، وفي \"الأوسط\" ٣/ ٣٢٣ (٣٢٩٠)، ورواه أحمد ٥/ ٣٤٠ كلهم من طريق عمرو بن جابر. وذكره الهيثمي في \"المجمع\" ٨/ ٧٦، وقال: وفيه: عمرو بن جابر، وهو كذاب. ومن حديث ابن عباس رواه الطبراني ١١/ ٢٩٦ (١١٧٩٠)، وفي \"الأوسط\" ١١٢/ ٢ (١٤١٩) في كلا الموضعين من طريق أحمد بن محمد بن أبي بزة المكي. ذكره الهيثمي في \"المجمع\" ٨/ ٧٦ وعزاه للطبراني في \"الأوسط\" دون \"الكبير\"، قال: رواه الطبراني في \"الأوسط\"، وفيه: أحمد بن أبي بزة المكي، ولم أعرفه، وبقية رجاله ثقات.\nوله شاهد صحيح من حديث عائشة موقوفًا، قالت: كان تبع رجلًا صالحًا، ألا ترى أن الله﷿- ذم قومه ولم يذمه. رواه الحاكم ٢/ ٤٥٠، وقال: صحيح على شرط الشيخين، ولم يخرجاه. وصححه الألباني في \"الصحيحة\" (٢٤٢٣).\n(^٣) \"الروض الأنف\" ٢/ ٢٤٩.\n(^٤) قبل الحديث القادم (٤٢٩).","vol":"5","page":470},{"text":"ثامنها:\nقوله: (\"ثامنوني بحائطكم\") أي: قدروا ثمنه لأشتريه منكم، وبايعوني فيه.\nوفيه: أن رب السلعة أولى بالسوم كما ترجم له البخاري فيما نبهنا عليه، وأن البائع أولى بتسمية الثمن الذي يطلبه.\nو(الحائط): البستان المحوط، ويؤيده قوله بعد ذلك: (وفيه نخل) وجاء في رواية: (أنه كان مربدًا للتمر) (^١)، وهو الموضع الذي يجعل فيه التمر لينشف، وقد جاء أن بعضه كان كذا، وبعضه كان كذا، فلا اختلاف إذن.\nتاسعها:\nقوله: (لا والله لا نطلب ثمنه إلا إلى الله)، وفي رواية الإسماعيلي: (إلا من الله). وهذا نص على أنهم لم يأخذوا له ثمنا، وإنما وهبوه له - ﷺ -، وقد أسلفنا فيما مضى أنه اشتراه منهما بعشرة دنانير، وفي \"طبقات ابن سعد\" أنه اشتراه من بني عفراء بذلك (^٢)، فإن صح فلم يقبله إلا بالثمن؛ لأنه كان ليتيمين، وهما سهل وسهيل أبناء رافع بن عمرو بن أبي عمرو من بني النجار، كانا في حجر أسعد بن زرارة، وقيل: معاذ بن عفراء، وقال معاذ: يا رسول الله، أنا أرضيهما فاتخذه مسجدًا.\n_________\n(^١) ستأتي من حديث عروة بن الزبير برقم (٣٩٠٦) كتاب: مناقب الأنصار، باب: هجرة النبي - ﷺ - وأصحابه إلى المدينة.\n(^٢) \"الطبقات الكبرى\" ١/ ٢٣٩.","vol":"5","page":471},{"text":"العاشر:\nقوله: (وفيه خرب) الرواية المعروفة -كما قال ابن الجوزي- فتح الخاء المعجمة وكسر الراء جمع خربة كما يقال: كلم وكلمة، قال النووي: وكذا ضبطناه (^١).\nوقال الخطابي: حدثناه الخيام -بكسر الخاء وفتح الراء- وهو جمع الخراب وهو ما تخرب من البناء في لغة بني تميم، وهما لغتان فصيحتان رويتا، قال: ولعل صوابه ضم الخاء جمع خربة، وهي الخروق في الأرض، إلا أنهم يقولونها في كل ثقبة مستديرة في أرض أو جدار قال: ولعل الرواية (خُرَف جمع الخِرْفة، وهي جمع الخرف) (^٢).\nقال: وأبين من ذلك في الصواب -إن ساعدته الرواية- أن يكون جدبا جمع جدبة، وهو الذي يليق بقوله: (فسويت)، وإنما يسوى المكان المحدود منه، أو موضع من الأرض فيه خروق، فأما الخرب فإنه يعمر ولا يسوى (^٣).\nقال عياض: وهذا التكلف لا حاجة إليه؛ فإن الذي ثبت في الرواية صحيح المعنى، كما أمر بقطع النخل لتسوية الأرض، أمر بالخرب فرفعت رسومها وسويت مواضعها لتصير جميع الأرض مبسوطة مستوية للمصلين، وكذلك فعل بالقبور (^٤).\n_________\n(^١) \"مسلم بشرح النووي\" ٥/ ٧.\n(^٢) كذا في (س)، وفي \"أعلام الحديث\": الجُرْف والجمع الجِرْفَة، وهي جمع الجُرُف.\n(^٣) \"أعلام الحديث\" ١/ ٣٩٠، ٣٩١.\n(^٤) \"إكمال المعلم\" ٢/ ٤٤١.","vol":"5","page":472},{"text":"قال ابن الأثير: وروي بالحاء المهملة، والثاء المثلثة يريد به الموضع المحروث للزارعة (^١).\nقلت: ويؤيده رواية ابن أبي شيبة في \"مصنفه\": فأمر بالحرث فحرث (^٢).\nالحادي عشر:\nقوله: (فأمر النبي - ﷺ - بقبور المشركين فنبشت) إنما نبشت؛ لأنه لا حرمة لها، لا يقال: كيف جاز ذلك؛ لأن القبر مختص بمن دفن فيه، قد حازه فلا يباع ولا ينقل عنه؛ لأنه يجوز أن تكون مغصوبة، وكذلك باعها ملاكها أو يكون من يحبسهم وليس بلازم، إنما اللازم يحتبس للمسلمين إذ هم أهل القرب أو دعت الضرورة والحالة هذِه إلى نبشهم فجاز.\nقال ابن بطال: ونبش قبورهم ليتخذ مكانها مسجدا، لم أجد فيه نصًّا لأحد من العلماء غير أني وجدت اختلافهم في نبش قبورهم طلبا للمال، وأجا ز ذلك الشا فعي والكوفيون وأشهب، وأكثر الفقهاء، وقال الأوزاعي: لا يفعل؛ لأنه - ﷺ - لما مر بالحجر قال: \"لا تدخلوا بيوت الذين ظلموا إلا أن تكونوا باكين مخافة أن يصيبكم مثل ما أصابهم\" (^٣) (^٤).\nفنهى أن ندخل عليهم بيوتهم، فكيف قبورهم، (وقد أباح دخولها على وجه البكاء، واحتج من أجاز ذلك بحديث أنس في الباب،\n_________\n(^١) \"جامع الأصول\" ١١/ ١٨٤.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٦٣ (١٢٠٩٤).\n(^٣) سيأتي قريبًا من حديث ابن عمر برقم (٤٣٣) كتاب: الصلاة، باب: الصلاة في مواضع الخسف والعذاب.\n(^٤) انظر: \"المجموع\" ٣/ ١٦٥ - ١٦٦.","vol":"5","page":473},{"text":"وبحديث أبي داود في نبش قبر أبي رغال، حيث أخبر الشارع أنه دفن معه غصن من ذهب فاستخرجوه (^١)، فإذا جاز أن نبشها للمال فللانتفاع بمواضعها أولى، ولا يدخل بناء المساجد عليها تحت لعنة اليهود في اتخاذ قبور أنبيائهم مساجد؛ لأنه - ﷺ - أخبر أنهم يقصدونها بالعبادة (^٢).\nالثاني عشر:\nاتخاذه - ﷺ - مسجده في تلك البقعة دليل على أن القبور إذا لم يبق فيها بقية من الميت أو من ترابه المختلط بصديده جازت الصلاة فيها، وأن الأرض التي دفن فيها الموتى إذا درست يجوز بيعها؛ لأنها باقية على ملك صاحبها وورثته من بعده، وجواز نبش القبور الدارسة.\nالثالث عشر:\nقوله: (وبالنخل فقطع). فيه: جواز قطع الأشجار المثمرة للحاجة والمصلحة إما لاستعمال خشبها، أو ليغرس موضعها غيرها، أو لخوف سقوطها على شيء يتلفه، أو لاتخاذ موضعها مسجدا، وكذا قطعها في بلاد الكفار إذا لم يرج فتحها؛ لأن فيه نكايةً وغيظًا لهم وإرغاما.\nالرابع عشر:\nقوله: (فصفوا النخل قبلة المسجد). كذا في \"الصحيح\"، وفي \"مغازي ابن بكير\" عن ابن إسحاق: جعلت قبلة المسجد من اللبن، ويقال: بل من حجارة منضودة بعضها على بعض (^٣)، وسيأتي في\n_________\n(^١) \"سنن أبي داود\" من حديث عبد الله بن عمرو (٣٠٨٨)، وضعفه الألباني في \"الضعيفة\" (٤٧٣٦) بـ (بُجَيْر بن أبي بُجَيْر) قال الحافظ في \"التقريب\" (٦٣٦): مجهول.\n(^٢) ما بين القوسين قول الطحاوي، عزاه ابن بطال في \"شرحه\" ٢/ ٨٠، ٨١.\n(^٣) ذكره السهيلي عن ابن إسحاق أنه من رواية يونس بن بكير في \"الروض الأنف\" ٢/ ٢٤٨.","vol":"5","page":474},{"text":"\"الصحيح\" أن المسجد كان على عهده - ﷺ - مبنيا باللبن، وسقفه الجريد، وعمده من خشب النخل، فلم يزد فيه أبو بكر شيئا (^١).\nولعل المراد بالقبلة جهتها لا القبلة المعهودة اليوم، فإن ذلك لم يكن ذلك الوقت، وورد أيضا أنه كان في موضع المسجد الغرقد، فأمر أن يقطع، وأن القبور السالفة كانت في المربد، وأنها كانت قبور جاهلية، وأنها لما نبشت أمر بالعظام أن تغيب وكان في المربد ماء مستنجل فسيروه حتى ذهب، وجعلوا طوله مما يلي القبلة إلى مؤخره مائة ذراع، وفي هذين الجانبين مثل ذلك فهو مربع، ويقال: كان أقل من المائة، وجعلوا الأساس قريبا من ثلاثة أذرع على الأرض بالحجارة ثم بنوه باللبن، وجعل النبي - ﷺ - ينقل الحجارة معهم بنفسه ويقول:\nهذا الحمال لا حمال خيبر … هذا أبر ربنا وأطهر (^٢)\nوجعل قبلته إلى بيت القدس وجعل له ثلاثة أبواب، بابا في مؤخره، وبابا يقال له: باب الرحمة، وهو الباب الذي يدعى باب عاتكة، والثالث يدخل منه - ﵇ -، وهو الباب الذي يلي آل عثمان، وجعل طول الجدار قامة وبسطة، وعمده الجذوع، وسقفه جريدا، فقيل له: ألا تسقفه فقال: \"عريش كعريش موسى\" (^٣)، خشيبات وتمام الأمر أعجل من ذلك، ثم بناه غير واحد بعده، كما ستعرفه في باب بنيان المسجد.\n_________\n(^١) سيأتي قريبًا من حديث ابن عمر برقم (٤٤٦) كتاب: الصلاة، باب: بنيان المسجد.\n(^٢) سيأتي برقم (٣٩٠٦).\n(^٣) رواه الدارمي ١/ ١٨١ - ١٨٢ (٣٨)، وابن أبي شيبة ١/ ٢٧٤ (٣١٤٥)، وابن أبي الدنيا في \"قصر الأمل\" (٢٨٦)، والبيهقي في \"دلائل النبوة\" ٢/ ٥٤١ - ٥٤٢. =","vol":"5","page":475},{"text":"الخامس عشر:\nقوله: (وجعلوا عضادتيه الحجارة): العضادة بكسر العين المهملة: جانب الباب (^١).\nوقوله: (وجعلوا ينقلون الصخر): قال السهيلي: وفي \"جامع معمر بن راشد\" أن عمار بن ياسر كان ينقل في بنيان المسجد لبنتين لبنتين، لبنة عنه ولبنة عن رسول الله - ﷺ -، والناس ينقلون لبنة لبنة، فقال - ﷺ - له: \"للناس أجر ولك أجران، وآخر زادك من الدنيا شربة لبن، وتقتلك الفئة الباغية\" (^٢).\nوسيأتي أصل الحديث في البخاري في باب التعاون في بناء المسجد (^٣).\nالسادس عشر:\nقوله: (وهم يرتجزون)، والنبي - ﷺ - معهم وهو يقول:\n\"اللهم لا خير إلا خير الآخره … فاغفر للأنصار والمهاجره\"\n_________\n= قال ابن كثير في \"البداية والنهاية\" ٣/ ٢٢٩: مرسل. وصحح إسناد ابن أبي شيبة الألباني في \"الصحيحة\" (٦١٦)، قال: إسناده صحيح مرسل. وروي موصولًا عن أبي الدرداء وعبادة بن الصامت: فحديث أبي الدرداء عزاه الألباني في \"الصحيحة\" لأبي حامد الحضرمي الثقة في حديثه (ق ٢/ ٢)، والمخلص في \"الفوائد المنتقاة\" (٩/ ١٩٣/ ١). وحديث عبادة بن الصامت رواه الطبراني في \"مسند الشاميين\" ٣/ ٢٣٣ (٢١٥٣)، والبيهقي في \"الدلائل\" ٢/ ٥٤٢. قال الألباني عقب سرده لطرق الحديث: الحديث بمجموع طرقه يرتقي إلى درجة الحسن.\n(^١) انظر: \"الصحاح\" ٢/ ٥٠٩، \"لسان العرب\" ٥/ ٢٩٨٤، مادة: (عضد).\n(^٢) \"جامع معمر\" مع \"المصنف\" ١١/ ٢٣٩ - ٢٤٠ (٢٠٤٢٦) من حديث أم سلمة. وانظر: \"الروض الأنف\" ٢/ ٢٤٨.\n(^٣) سيأتي قريبًا برقم (٤٤٧) من حديث ابن عباس.","vol":"5","page":476},{"text":"كذا في \"الصحيح\"، وعند الحاكم: وكان المهاجرون والأنصار ينقلون اللبن أو التراب لبناء المسجد وهم يقولون:\nنحن الذين بايعوا محمدا … على (الجهاد) (^١) ما بقينا أبدا (^٢)\nوفي لفظ: والنبي - ﷺ - ينقل التراب معنا، وقد وارى التراب بياض (إبطيه) (^٣) وهو يقول:\n\"اللهم لولا أنت ما اهتدينا … ولا (صمنا) (^٤) ولا صلينا\nفأنزلن سكينة علينا … إن الأُلى قد بغوا علينا\nوإن أرادوا فتنة أبينا\" (^٥)\nوفي الصحيحين من حديث سهل مثل هذا في حفر الخندق لما رآهم يحفرون وينقلون التراب فقال: \"اللهم لا عيش إلا عيش الآخرة، فاغفر للمهاجرين والأنصار\" (^٦)\nومعنى (يرتجزون): يتعاطون الرجز، واختلف أهل العروض والأدب في الرجز: هل هو شعر أم لا؟ مع اتفاقهم على أن الشعر لا يكون شعرا إلا بالقصد فإن جرى كلام موزون بغير قصد فلا يكون\n_________\n(^١) في \"المستدرك\": الإسلام.\n(^٢) \"الحاكم\" ٤/ ١١٧ - ١١٨.\n(^٣) كذا في (س) وفي الصحيحين: بطنه.\n(^٤) كذا في (س)، وفي الصحيحين: تصدقنا.\n(^٥) سيأتي من حديث البراء برقم (٢٨٣٧) كتاب: الجهاد والسير، باب: حفر الخندق، ورواه مسلم (١٨٠٣) كتاب: الجهاد والسير، باب: غزوة الأحزاب وهي الخندق.\n(^٦) سيأتي برقم (٣٧٩٧) كتاب: مناقب الأنصار، باب: دعاء النبي - ﷺ -: \"أصلح الأنصار والمهاجرة\"، ورواه مسلم (١٨٠٤) كتاب: الجهاد والسير، باب: غزوة الأحزاب وهي الخندق.","vol":"5","page":477},{"text":"شعرا، وعليه يحمل ما جاء عن الشارع من ذلك؛ لأن الشعر حرام عليه بنص القرآن، وصحح القرطبي أن الرجز من الشعر (^١).\nلأن الشعر كلام موزون يلتزم فيه قوافي، والرجز كذلك، وأيضا فإن قريشا لما اجتمعوا وتراءوا فيما يقولون للناس عن رسول الله - ﷺ - فقال قائل: هو شاعر. فقالوا: والله لتكذبنكم العرب قد عرفنا الشعر كله قرضه ورجزه، ومقبوضه ومبسوطه، فذكروا الرجز من جملة أنواع الشعر، قال: وإنما أخرجه من الشعر من أشكل عليه إنشاد الشارع إياه، وليس بشيء؛ لأن من أنشد القليل من الشعر أو قاله أو تمثل به على وجه الندور لم يستحق اسم شاعر، ولا يقال فيه أنه يعلم الشعر، ولا ينسب إليه (^٢).\nولو كان كذلك للزم أن يقال على الناس كلهم شعراء، وشمتدل بذلك على جواز إنشاد الشعر، والارتجاز في حال العمل، والاستعانة بذلك على الأعمال لتنشيط النفوس، وتسهيل الأعمال، وجزم غيره بأنه لا يطلق عليه شعر إنما هو كالكلام المسجع، بدليل أنه يقال لصانعه: راجز لا شاعر، وأنشد رجزا لا شعرا، وقيل: إن ما قاله. الشارع ليس برجز، ولا بموزون، وقد اختلف هل يحل له الشعر، وعلى القول بنفي الحكاية عنه. اختلف هل يحكي بيتا واحدا؟ فقيل: لا يتمه إلا متغيرا، وأبعد من قال: البيت الواحد ليس شعرا، ولما ذكر قول طرفة:\nستبدي لك الأيام ما كنت جاهلًا\n_________\n(^١) \"تفسير القرطبي\" ١/ ٣٥٥.\n(^٢) \"تفسير القرطبي\" ١٥/ ٥٤ بتصرف.","vol":"5","page":478},{"text":"قال؟ \"ويأتيك من لم تزود\" فقال أبو بكر: يا رسول الله، لم يقل هكذا، وإنما قال:\nويأتيك بالأخبار من لم تزود\nفقال: \"كلاهما سواء\" فقال: أشهد أنك لست بشاعر، ولا تحسنه، ولما سمع آخر ينشد فيما ذكره السمعاني في \"ذيله\":\nيا أيها الرجل المحمول رحله … هلا نزلت بآل عبد الدار\nهلا نزلت بهم تريد قراهم … منعوك من جوع ومن إقتار\nقال أبو بكر: أهكذا هو؟ إنما كنا نسمع:\nيا أيها الرجل المحوَّل رحله … انزل ببني عبد مناف\nفقال أبو بكر: يا رسول الله إنما هو:\nيا أيها الرجل المحوَّل رحله … هلا نزلت بآل عبد مناف\nهلا نزلت بهم تريد قراهم … منعوك من جوع ومن إقراف\nفقال: \"هما واحد\"، قال: وزعم الخليل أن المشطور والمنهوك ليسا من الشعر، قال الليث: وأنكر ذلك عليه، فقال: لأحتجن عليهم بحجة من أنكرها كفر، فعجبنا حين سمعنا قوله وهو قد جرى على لسانه - ﷺ - ذلك، ولو كان شعرا لما جرى على لسانه.\nقال: وقد أنشد:\nوبأتيك من لم يزود\nقال: وقد علمنا أن هذا القسم الأول لا يكون شعرا إلا بالثاني، ولما أنشده على ما ذكرنا خرج أن يكون شعرا، قال: فهذا يدل على أن مشطور الرجز ليس بشعر؛ لأنه قد روي عنه أنه كان يقول:","vol":"5","page":479},{"text":"هل أنت إلا إصبع دميت … وفي سبيل الله ما لقيت (^١)\nفلو كان شعرا لم يجر على لسانه، وكذا المنهوك، وهو قوله:\nأنا النبي لا كذب … أنا ابن عبد المطلب (^٢)\nفإن يكن هذا صُنع له فقد جرى على لسانه، وقد قيل: معنى قوله تعالى: ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ﴾ أي: صنيعه، وهي الآية التي له، فأما أن يحفظ ما قال الناس فليس بممتنع عليه (^٣).\nخاتمة: من جملة تراجم البخاري على هذا الحديث باب: إذا وقف جماعة أرضا مشاعا فهو جائز (^٤)، وقد أسلفنا أنه - ﷺ - اشتراه.\nيقول ابن بطال: حجة من أجاز وقف المشاع بعد أن نقل أنه قول مالك، وأبي يوسف، والشافعي، خلافا لمحمد بن الحسن؛ بناء على أصلهم في الامتناع من إجازة المشاع أن بني النجار جعلوا حائطهم وقفا، وأجازه النبي - ﷺ -، وكان ذلك وقفا لمشاع عجيب منه (^٥).\n_________\n(^١) سيأتي من حديث جندب بن سفيان برقم (٢٨٠٢) كتاب: الجهاد والسير، باب: عن ينكب أو يطعن في سبيل الله، ورواه مسلم (١٧٩٦) كتاب: الجهاد والسير، باب: ما لقي النبي - ﷺ - من أذى المشركين.\n(^٢) سيأتي من حديث البراء برقم (٢٨٦٤) كتاب: الجهاد والسير، باب: من قاد دابة غيره في الحرب، ورواه مسلم (١٧٧٦) كتاب: الجهاد والسير، باب: في غزوة حنين.\n(^٣) \"تفسير القرطبي\" ١٥/ ٥٢ - ٥٣ بتصرف بالغ.\n(^٤) سيأتي في كتاب: الوصايا، برقم (٢٧٧١).\n(^٥) \"شرح ابن بطال\" ٨/ ١٩١.","vol":"5","page":480},{"text":"<span data-type='title' id=toc-503>٤٩ - باب الصَّلَاةِ فِي مَرَابِضِ الْغَنَمِ</span>\n٤٢٩ - حَدَّثَنَا سُلَيْمَانُ بن حَرْبِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي مَرَابِضِ الغَنَمِ، ثُمَّ سَمِعْتُهُ بَعْدُ يَقُولُ كَانَ يُصَلِّي فِي مَرَابِضِ الغَنَمِ قَبْلَ أَنْ يُبْنَى الَمسْجِدُ. [انظر: ٢٣٤ - مسلم: ٥٢٤ - فتح: ١/ ٥٢٦]\nساق من حديث أَنَسٍ أن النَّبِيَّ - ﷺ - كَانَ يُصَلِّي فِي مَرَابِضِ الغَنَمِ، ثُمَّ سَمِعْتُهُ بَعْدُ يَقُولُ كَانَ يُصَلِّي فِي مَرَابِضِ الغَنَمِ قَبْلَ أَنْ يُبْنَى المَسْجِدُ.\nهذا الحديث سبق بيانه في باب أبوال الإبل من كتاب: الطهارة واضحًا (^١).\n_________\n(^١) سلف برقم (٢٣٤) كتاب: الوضوء.","vol":"5","page":481},{"text":"<span data-type='title' id=toc-504>٥٠ - باب الصَّلَاةِ فِى مَوَاضِعِ الإِبِلِ</span>\n٤٣٠ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ قَالَ: أَخْبَرَنَا سُلَيْمَانُ بْنُ حَيَّانَ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ قَالَ: رَأَيْتُ ابن عُمَرَ يُصَلِّي إِلَى بَعِير، وَقَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَفْعَلُهُ. [٥٠٧ - مسلم: ٥٠٢ - فتح: ١/ ٥٢٧]\nحَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، ثنَا سُلَيْمَانُ بْنُ حَيَّانَ، ثَنَا عُبَيْدُ اللهِ، عَنْ نَافِع قَالَ: رَأَيْتُ ابن عُمَرَ يُصَلِّي إِلَى بَعِيرِهِ، وَقَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَفْعَلهُ.\nوهذا الحديث أخرجه قريبا أيضا، وترجم عليه: الصلاة إلى الراحلة والبعير والشجر والرحل (^١)، ثم ساقه من وجه آخر عن نافع، عن ابن عمر، عن النبي - ﷺ - أنه كان يعرض راحلته، فيصلي إليها؛ قلت: أرأيت إذا هبت الركاب، قال: كان يأخذ هذا الرحل فيعدله فيصلي إلى آخرته، أو قال: مؤخره، وكان ابن عمر يفعله (^٢).\nوأخرجه مسلم بلفظ كان يعرض راحلته وهو يصلي إليها (^٣)، وفي آخر: أنه - ﷺ - صلى إلى بعير (^٤)، وعند الترمذي: صلى على بعيره أو راحلته، ثم قال: حسن صحيح. قال: وهو قول بعض أهل العلم، لا يرون بالصلاة إلى البعير بأسا يستترون به (^٥).\n_________\n(^١) سيأتي برقم (٥٠٧) كتاب: الصلاة.\n(^٢) السابق.\n(^٣) مسلم (٥٠٢) كتاب: الصلاة، باب: سترة المصلي.\n(^٤) مسلم (٥٠٢/ ٢٤٨).\n(^٥) رواه الترمذي (٣٥٢) كتاب: الصلاة، باب: ما جاء في الصلاة إلى الراحلة، ولفظه: صلى إلى بعيره أو راحلته. وليس: صلى على بعيره أو راحلته.","vol":"5","page":482},{"text":"إذا عرفت ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nاعترض الإسماعيلي فقال: ليس في الحديث بيان أنه صلى في موضع الإبل، إنما صلى إليه، لا في موضعه، وليس إذا أنيخ بعير في موضع صار ذلك عطنا أو مأوى للإبل، وموضعا لها تعرف به.\nثانيها:\nفيه: جواز الصلاة إلى الحيوان، ونقل ابن التين عن مالك، أنه لا يصلي إلى الخيل والحمير لنجاسة أبوالها (^١).\nوفيه أيضا: جواز الصلاة بقرب البعير بخلاف الصلاة في عطنه فإنها مكروهة؛ للأحاديث الصحيحة في النهي عنها فيه، وسره خشية نفورها، فإن لها أوابد كأوابد الوحش، كما ثبت في \"الصحيح\" في حديث رافع ابن خديج (^٢).\nوهو مُذْهِب للخشوع المطلوب في الصلاة، وبالكراهة قال مالك والشافعي (^٣)، وبعدمها أبو حنيفة وصاحباه (^٤)، وقال ابن القاسم: لا بأس بالصلاة فيها إن سلمت من مذاهب الناس، وقال أصبغ: يعيد في الوقت (^٥).\n_________\n(^١) \"المنتقى\" ١/ ٢٧٨.\n(^٢) سيأتي برقم (٢٤٨٨) كتاب: الشركة، باب: قسمة الغنم، ورواه مسلم (١٩٦٨) كتاب: الأضاحي، باب: جواز الذبح بكل ما أنهر الدم إلا السن والظفر وسائر العظام.\n(^٣) انظر: \"المدونة\" ١/ ٩٠، \"المجموع\" ٣/ ١٦٦ - ١٦٧.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٦١ - ٢٦٢.\n(^٥) \"النوادر والزيادات\" ١/ ٢٢١ - ٢٦٢.","vol":"5","page":483},{"text":"وغلا بعضهم فأفسد الصلاة فيها كما حكاه الطحاوي (^١)، وإليه ذهب ابن حزم الظاهري؛ فقال: والصلاة جائزة إلى البعير، وفي معاطنه باطلة مع العمد والجهل، فلا تحل الصلاة في عطنها، وهو الموضع الذي توقف فيه الإبل عند ورودها الماء وتبرك، وفي المراح والمبيت، قال: فإن كان لرأس واحد أو لرأسين فالصلاة فيه جائزة، وإنما تحرم الصلاة إذا كان لثلاثة فصاعدًا (^٢)، وكانه أخذه من لفظ الإبل، وأنه اسم جمع.\nثالثها:\nاستدل به القرطبي وغيره على طهارة أبوالها وأرواثها، قال: ولا يعارضه النهي عن الصلاة في معاطنها؛ لأنها موضع إقامتها عند الماء واستيطانها، وما ذكره لا نسلم له.\nرابعها:\nقوله: (هبت) في رواية البخاري السالفة. أي: ثارت من مبركها وقيده الأصيلي هُبَّ على لفظ ما لم يسم فاعله، وصوب القاضي عياض الأول (^٣).\nخامسها:\n(البعير) للذكر والأنثى كما صرح به في \"المحكم\" (^٤)، وكذا الراحلة، وقصره (القتيبي) (^٥) على الأنثى، وكان البخاري في ترجمته\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٣٨٤.\n(^٢) \"المحلى\" ٤/ ٢٤. بتصرف.\n(^٣) \"مشارق الأنوار\" ٢/ ٢٦٤.\n(^٤) \"المحكم\" ٢/ ٩٦، مادة: (بعر).\n(^٥) صورتها في الأصل (التقريبين).","vol":"5","page":484},{"text":"الماضية أستنبط الشجر من خشب الرحل، وفي \"النسائي الكبير\" (^١) عن علي - ﵁ - قال: لقد رأيتنا يوم بدر وما فينا إنسان إلا نائم إلا رسول الله - ﷺ - فإنه كان يصلي إلى شجرة، ويدعو حتى أصبح.\nفائدة:\nأبو التياح المذكور في إسناده اسمه يزيد بن حميد، وكنيته أبو حماد، وأبو التياح لقب (^٢).\n_________\n(^١) \"السنن الكبرى\" ١/ ٢٧٠ (٨٢٣).\n(^٢) سبقت ترجمته في حديث رقم (٨١).","vol":"5","page":485},{"text":"<span data-type='title' id=toc-505>٥١ - باب مَنْ صَلَّى وَقُدَّامَهُ تَنُّورٌ أَوْ نَارٌ أَوْ شَيْءٌ مِمَّا يُعْبَدُ، فَأَرَادَ بِهِ اللهَ</span>\nوَقَالَ الزُّهْرِيُّ: أَخْبَرَنِي أَنَسٌ قَالَ: قَالَ رسول الله - ﷺ -: \"عُرِضَتْ عَلَيَّ النَّارُ وَأنا أُصَلِّي\". [فتح: ١/ ٥٢٧]\n\n٤٣١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ: اَنْخَسَفَتِ الشَّمْسُ، فَصَلَّى رَسُولُ اللهِ - ﷺ -، ثُمَّ قَالَ: \"أُرِيتُ النَّارَ، فَلَمْ أَرَ مَنْظَرًا كَالْيَوْم قَطُّ أَفْظَعَ\". [انظر: ٢٩ - مسلم: ٩٠٧ - فتح: ١/ ٥٢٨]\nهذا التعليق أسنده البخاري في باب وقت الظهر عند الزوال كما ستعلمه (^١). ثم ساق من حديث عطاء، عن ابن عباس قَالَ: انْخَسَفَتِ الشمْسُ، فَصَلَّى رَسُولُ اللهِ - ﷺ -، ثُمَّ قَالَ: \"أُرِيتُ النَّارَ، فَلَمْ أَرَ مَنْظَرًا كَالْيَوْمِ قَطُّ أَفْظَعَ\".\nوهذا الحديث أخرجه في مواضع قريبا في الصلاة (^٢)، والكسوف (^٣)، وبدء الخلق (^٤)، (النكاح) (^٥) مطولًا (^٦)، ولم يعزه خلف في \"أطرافه\" إلى الصلاة، وعزاه إلى الباقي، وأخرجه مسلم (^٧) والنسائي أيضا (^٨)،\n_________\n(^١) سيأتي برقم (٥٤٠) كتاب: مواقيت الصلاة.\n(^٢) سيأتي برقم (٧٤٨) كتاب: الأذان، باب: رفع البصر إلى الإمام في الصلاة.\n(^٣) سيأتي برقم (١٠٥٢) باب: صلاة الكسوف جماعة.\n(^٤) سيأتي برقم (٣٢٠٢) باب: صفة الشمس والقمر.\n(^٥) تحرفت هذِه إلى (والذبائح)، واستدركناه من \"التحفة\" (٥٩٧٧).\n(^٦) كتاب: النكاح برقم (٥١٩٧) باب: كفران العشير.\n(^٧) مسلم (٩٠٧) كتاب: الكسوف، باب: ما عُرض على النبي - ﷺ - في صلاة الكسوف من أمر الجنة والنار.\n(^٨) النسائي ٣/ ١٤٦ - ١٤٨.","vol":"5","page":486},{"text":"وأبو داود مختصرًا، ولم يذكر أنه رأى النار (^١)، ووقع في نسخة القاضي أبي عمر الهاشمي عن عطاء، عن أبي هريرة (^٢)، وهو وَهَمٌ نبه عليه ابن عساكر.\nثم الكلام عليه من أوجه:\nأحدها:\nفي مطابقة التبويب لما ذكره نظر؛ لأنه لم يفعل ذلك مختارًا، إنما عرض له بذلك بغير إخباره لمعنى أراده الله بينها للنساء وغيرهن، نبه على ذلك ابن التين، ثم الصلاة جائزة إلى كل شيء إذا لم يقصد الصلاة إليه وقصد بها وجه الله تعالى خالصًا، ولا يضره استقبال شيء من المعبودات وغيرها، كما لم يضر الشارع ما رآه في قبلته من النار، وقد قال أشهب: وإن صلى إلى قبلة فيها تماثيل لم يعد، وهو مكروه (^٣).\nقال الإسماعيلي: ليس ما أراه الله من النار حين أطلعه عليها بمنزلة نار يتوجه المرء إليها، وهي معبودة لقوم، ولا علم ما أُري؛ ليخبرهم بما رآه فحكم من وضع الشيء بين يديه أو رآه قائمًا موضوعًا فجعله أمام مصلاه وقبلته.\nثانيها:\nالخسوف (^٤): بالخاء وبالكاف، وقيل: بالخاء للقمر، وبالكاف للشمس، فعلى هذا يكون مستعارًا، وقيل: بالخاء إذا ذهب الضوء كله، وبالكاف إذا ذهب بعضه.\n_________\n(^١) أبو داود (١١٨٩).\n(^٢) نبه على ذلك المزي في \"تحفة الأشراف\" ٥/ ١٠٤ (٥٩٧٧).\n(^٣) انظر: \"الصحاح\" ٤/ ١٣٤٩ - ١٣٥٠، مادة: (خسف).\n(^٤) \"النوادر والزيادات\" ١/ ٢٢٤. وانظر: \"المدونة\" ١/ ٩٠.","vol":"5","page":487},{"text":"وقد روى حديث صلاة الكسوف تسعة عشر نفسًا، جماعة بالكاف، وجماعة بالخاء، وجماعة بهما، وقيل: بالكاف والخاء لهما.\nوقد بوب البخاري على ذلك في بابه، والأحاديث دالة عليه، وقيل: بالكاف تغيرهما، وبالخاء تغيبها في السواد، وحكم صلاة الكسوف يأتي في بابها إن شاء الله.\nثالثها:\nفيه: أن النار مخلوقة الآن، وقد أبعد من أنكر ذلك من المعتزلة، ورآها رأي عين، كشف الله الحجب عنها فرآها معاينة، وكذا الجنة، كما كشف الله له عن المسجد الأقصى، ويحتمل أن تكون رؤية علم ووحي باطلاعه، وتعريفه من أمورها تفصيلا ما لم يعرفه قبل ذلك.\nرابعها:\nقوله: (أفظع) أي: فظيعًا، والفظيع: الشديد الشنيع (…) (^١) وقيل: أراد منظرًا أفظع منه فحذف منه، وهو كثير في كلامهم.\nفائدة:\nروي من حديث الحسن قال: حدثني سبعة رهط من الصحابة، أحدهم: أبو هريرة أنه - ﷺ - نهى عن الصلاة في المسجد تجاهه حش (^٢)\n_________\n(^١) كلمة غير واضحة في (س).\n(^٢) الحشّ بفتح الحاء وضمها: البستان أو المَخْرَج، جمعه حشوش وحُشّان، وإنما سمي موضع الخلاء حشا بهذا لأنهم كانوا يقضون حوائجهم في البساتين.\nانظر: \"غريب الحديث\" لأبي عبد القاسم ٢/ ١٦٥، \"الصحاح\" ٣/ ١٠٠١، \"لسان العرب\" ٢/ ٨٨٧، مادة: حشش.","vol":"5","page":488},{"text":"أو حَمَّام أو مقبرة، أخرجه ابن عدي وضعفه (^١)،، وفيه آثار عن ابن عباس (^٢) وغيره (^٣).\n_________\n(^١) \"الكامل في ضعفاء الرجال\" ٥/ ٥٣٩.\n(^٢) رواه عبد الرزاق ١/ ٤٠٥ (١٥٨٤ - ١٥٨٥)، وابن المنذر في \"الأوسط\" ٢/ ١٨٣.\n(^٣) فمنهما أثر إبراهيم النخعي رواه عبد الرزاق ١/ ٤٠٥ (١٥٨٣)، وابن أبي شيبة ٢/ ١٥٦ (٧٥٨١)، ومنها أثر علي رواه ابن أبي شيبة ٢/ ١٥٦ (٧٥٨٨)، ومنها أثر عبد الله بن عمرو (٧٥٧٦)، ومنها أثر الحسن العرني (٧٥٧٧).","vol":"5","page":489},{"text":"<span data-type='title' id=toc-506>٥٢ - باب كَرَاهِيَةِ الصَّلَاةِ فِي الْمَقَابِرِ</span>\n٤٣٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اجْعَلُوا فِي بُيُوتِكُمْ مِنْ صَلَاِتكُمْ، وَلَا تَتَّخِذُوهَا قُبُورًا\". [١١٨٧ - مسلم: ٧٧٧ - فتح: ١/ ٥٢٨]\nحَدَّثنَا مُسَدَدٌ، ثنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، أَخْبَرَنِي نَافِعٌ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اجْعَلُوا فِي بُيُوتِكُمْ مِنْ صَلَاِتكُمْ، وَلَا تَتَّخِذُوهَا قُبُورًا\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه في باب التطوع في البيت من أواخر الصلاة، عن عبد الأعلى بن حماد، ثنا وهيب، عن أيوب وعبد الله، عن نافع به، ثم قال: تابعه عبد الوهاب عن أيوب (^١). وهذِه المتابعة ذكرها مسلم (^٢)، عن ابن مثنى، عن عبد الوهاب به (^٣).\nثانيها:\nمعنى الحديث: صلوا في بيوتكم ولا تجعلوها كالقبور مهجورة من الصلاة، واعترض الإسماعيلي فقال: الحديث دال على النهي عن الصلاة في القبر لا في المقابر؛ ولا طائل فيما قاله. واعترض ابن التين أيضا فقال: تأول البخاري هذا على المنع منها في المقابر وأُخِذَ عليه في هذا التأويل، وذلك أن جماعة تأولوا الحديث على أنه\n_________\n(^١) سيأتي برقم (١١٨٧) كتاب: التهجد.\n(^٢) في هامش (س) ما نصه: من خط الشيخ: أبو داود وابن ماجه من طريق يحيى القطان عن عبيد الله.\n(^٣) مسلم (٧٧٧/ ٢٠٩) كتاب: صلاة المسافرين، باب: استحباب صلاة النافلة في بيته وجوازها في المسجد.","vol":"5","page":490},{"text":"- ﷺ - ندب إلى الصلاة في البيوت؛ إذ الموتى لا يصلون في قبورهم، فقال: لا تكونوا كالموتى الذين لا يصلون في بيوتهم، وهي القبور، فأما جواز الصلاة في المقابر والمنع منه، فليس في الحديث ما يوجد منه ذلك وبنحوه، ذكره ابن المنير فقال: دل الحديث على الفرق بين البيت والقبر، فأمر بالصلاة في البيت وأن لا تجعل كالمقبرة، فأفهم أن المقبرة ليست بمحل صلاة، وفيه نظر من حيث أن المراد بقوله \"لا تتخذوها قبورًا\" لا تكونوا فيها كالأموات في القبور انقطعت عليهم الأعمال وارتفعت التكاليف، وهو غير متعرض لصلاة الأحياء في ظواهر المقابر؛ ولهذا قال: \"ولا تتخذوها قبورًا\" ولم يقل مقابر؛ لأن القبر هو الحفرة التي يستر بها الميت، والمقابر اسم للمكان المشتمل على الحفرة وما ضمت (^١).\nوقال ابن المنذر: احتج من كره الصلاة في المقابر بهذا الحديث، فإنه دال على أن المقبرة ليست بموضع الصلاة، وللعلماء في معنى الحديث قولان:\nأحدهما: أنه ورد في صلاة النافلة دون الفريضة؛ لأنه - ﷺ - قد سن الصلوات في جماعة كما هو مقرر، وتكون (من) هنا زائدة، كأنه قال: اجعلوا صلاتكم النافلة في بيوتكم، كقوله: ما جاءني من أحد، وأنت تريد ما جاءني أحد، وإلى هذا الوجه ذهب البخاري.\nوقد روي ما يدل عليه، روى الطبري من حديث عبد الرحمن بن سابط عن أبيه، يرفعه: \"نوروا بيوتكم بذكر الله، وكثروا فيها تلاوة القرآن، ولا تتخذوها قبورًا كما اتخذها اليهود والنصارى، فإن البيت\n_________\n(^١) \"المتواري\" ص ٨٤ - ٨٥.","vol":"5","page":491},{"text":"الذي يقرأ فيه القرآن يتسع على أهله، ويكثر خيره، وتحضره الملائكة، وتدحض عنه الشياطين، وإن البيت الذي لا يقرأ فيه القرآن يضيق على أهله، ويقل خيره، وتنفر منه الملائكة، ويحضر فيه الشيطان\" (^١).\nوقد روي عن جماعة من السلف أنهم كانوا لا يتطوعون في المسجد، منهم: حذيفة (^٢)، والسائب بن يزيد (^٣)، والنخعي (^٤)، والربيع بن خثيم (^٥)، وسويد بن غفلة (^٦).\nوالثاني: أنه ورد في صلاة الفريضة، ليقتدي به من لا يستطيع الخروج إلى المسجد ممن يلزمه تعليمهم، وتكون (من) هنا للتبعيض، ومن صلى في بيته جماعة فقد أصاب سنة الجماعة وفضلها. روى حماد عن إبراهيم قال: إذا صلى الرجل مع الرجل فهما جماعة لهما التضعيف خمسًا وعشرين درجة (^٧).\nوروي أن أحمد بن حنبل وإسحاق وعلي بن المديني أجمعوا في دار أحمد فسمعوا النداء، فقال أحدهم: اخرج بنا إلى المسجد، فقال أحمد: خروجنا إنما هو للجماعة، ونحن في جماعة، فأقاموا الصلاة، وصلوا في البيت.\n_________\n(^١) لم أقف عليه، وإنما وجدته من حديث أبي هريرة وأنس معًا برواية الديلمي عن أبي نعيم معلقًا كما في \"الفردوس بمأثور الخطاب\" ٤/ ٢٤٥ (٦٧٢٥)، وذكره الهندي في \"كنز العمال\" ١٥/ ٣٩٤ (٤١٥٢٦)، وعزاه لأبي نعيم من حديث أنس وأبي هريرة معًا. وضعفه الألباني في \"الضعيفة\" (٤٦٩٥).\n(^٢) رواه ابن أبي شيبة ٢/ ٥٢ (٦٣٦٣).\n(^٣) رواه ابن أبي شيبة (٦٣٦٢).\n(^٤) رواه ابن أبي شيبة (٦٣٦٤).\n(^٥) رواه عبد الرزاق ٣/ ٧١ (٤٨٤٠)، وابن أبي شيبة ٢/ ٥٢ (٦٣٦٥).\n(^٦) رواه ابن أبي شيبة ٢/ ٥٣ (٦٣٦٨).\n(^٧) رواه ابن أبي شيبة ٢/ ٢٦٥ (٨٨١٢).","vol":"5","page":492},{"text":"وقد اختلف العلماء في الصلاة في المقبرة، فروي عن عمر (^١) وعلي (^٢) وابن عباس (^٣) وابن عمر (^٤) أنهم كرهوا الصلاة فيها، وروي عن عطاء (^٥) والنخعي (^٦)، وبه قال أبو حنيفة والأوزاعي والشافعي (^٧)، واختلف فيها عن مالك، فقال مرة: لا أحبها، وقال مرة: لا بأس بها (^٨).\nوكل من كره الصلاة من هؤلاء لا يرى على من صلى فيها إعادة، وقال أحمد وأهل الظاهر: لا يجوز الصلاة فيها (^٩)، وقد روي حديث: \"الأرض كلها مسجد إلا المقبرة والحمام\". رواه أبو داود والترمذي وابن ماجه، وصححه ابن حبان والحاكم (^١٠)، ولا عبرة بما طعن فيه\n_________\n(^١) رواه ابن أبي شيبة ٢/ ١٥٥ (٧٥٧٤ - ٧٥٧٥)، والبيهقي ٢/ ٤٣٥، وقد سبق تخريجه.\n(^٢) رواه ابن أبي شيبة ٢/ ١٥٦ (٧٥٨٨)، وقد سبق.\n(^٣) رواه عبد الرزاق ١/ ٤٠٥ (١٥٨٤ - ١٥٨٥)، وقد سبق.\n(^٤) ما وقفت عليه لعبد الله بن عمرو وليس ابن عمر، رواه ابن أبي شيبة ٢/ ١٥٥ (٧٥٧٦).\n(^٥) رواه عبد الرزاق ١/ ٤٠٤ (١٥٧٩ - ١٥٨٠).\n(^٦) رواه عبد الرزاق ١/ ٤٠٥ (١٥٨٣)، وابن أبي شيبة ٢/ ١٥٦ (٧٥٨١) بلفظ: عن إبراهيم قال: كانوا يكرهون ثلاث أبيات للقبلة: الحش، والمقبرة، والحمام.\n(^٧) انظر: \"بدائع الصنائع\" ١/ ١١٥، \"الأم\" ١/ ٩٢، \"روضة الطالبين\" ١/ ٢٧٩.\n(^٨) \"المدونة\" ١/ ٩٠، \"التفريع\" ١/ ٢٦٧.\n(^٩) \"المغني\" ٢/ ٤٦٨، \"المحلى\" ٤/ ٢٨.\n(^١٠) رواه من حديث أبي سعيد الخدري أبو داود (٤٩٢)، والترمذي (٣١٧).\nوابن ماجه (٧٤٥)، وأحمد ٣/ ١٣، الدارمي ٢/ ٨٧٤ (١٤٣٠)، وصححه ابن خزيمة ٢/ ٧ (٧٩١ - ٧٩٢)، وابن حبان ٤/ ٥٩٨ (١٦٩٩)، والحاكم ١/ ٢٥١.\nوقال الترمذي: هذا حديث فيه اضطراب، روى سفيان الثوري، عن عمرو بن يحيى، عن أبيه، عن النبي - ﷺ -: مرسلًا. ورواه حماد بن سلمة، عن عمرو بن يحيى، عن أبيه، عن أبي سعيد، عن النبي - ﷺ -. ورواه محمد بن إسحاق، عن عمرو بن يحيى، عن أبيه قال: وكان عامة روايته عن أبي سعيد، عن النبي - ﷺ -. ولم يذكر فيه عن أبي سعيد عن النبي - ﷺ -. وكان رواية الثوري عن عمرو بن يحيى، عن أبيه، عن النبي - ﷺ - أثبت وأصح مرسلًا. انتهى كلام الترمذي. =","vol":"5","page":493},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه ابن حزم ٤/ ٢٧، والبيهقي ٢/ ٤٣٤. وقال: حديث الثوري مرسل، وقد روي موصولًا وليس بشيء، وحديث حماد بن سلمة موصول، وقد تابعه على وصله عبد الواحد بن زياد والدراوردي. اهـ. وساق هذِه الطرق.\nوعلق ابن التركماني على قول البيهقي: (وقد روي موصولًا وليس بشيء). قال: إذا وصله ابن سلمة وتوبع على وصله من هذِه الأوجه فهو زيادة ثقة، فلا أدري ما وجه قول البيهقي: (وليس بشيء).\nوقال ابن حجر في \"النكت الظراف\" (٤٤٠٦): التحقيق أن رواية الثوري ليس فيها (عن أبي سعيد). قلت: يؤيد ذلك رواية يزيد، عن سفيان عند أحمد ٣/ ٨٣.\nوفصل القول في هذا الحديث العلامة أحمد شاكر في تعليقه على قول الترمذي عقب روايته للحديث حيث قال: وخلاصة القول في هذا الحديث: أن الترمذي يحكم عليه بالاضطراب من جهة إسناده، ويعلله من جهة متنه بالحديث الآخر الصحيح: \"جعلت لي الأرض مسجدًا وطهورًا\". أما هذا التعليل فإنه غير جيد؛ لأن الخاص -وهو حديث أبي سعيد- مقدم على العام ولا ينافيه، بل يدل على إرادة استثناء المقبرة والحمام.\nوأما الإسناد فإنه قد اختلف فيه، فرواه بعضهم عن عمرو بن يحيى، عن أبيه، عن النبي - ﷺ -، مرسلًا، ورواه بعضهم عن عمرو، عن أبيه، عن أبي سعيد، عن النبي - ﷺ - موصولًا. فأراد الترمذي أن يشير إلى بعض هذِه الأسانيد، وحكم بأنه مضطرب لهذا.\nوتجد أسانيده في \"السنن الكبرى\" للبيهقي. ورواه ابن حزم في \"المحلى\". من طريق حماد بن سلمة ومن طريق عبد الواحد بن زياد؛ كلاهما عن عمرو بن يحيى، موصولًا. ورواه الدارمي، والحاكم، والشافعي في \"الأم\"، عن سفيان بن عيينة، عن عمرو، مرسلًا. ورواه أيضًا البيهقي من طريق يزيد بن هارون، عن الثوري، موصولًا.\nثم قال: (حديث الثوري مرسل، وقد روي موصولًا، وليس بشيء، وحديث حماد بن سلمة موصول، وقد تابعه على وصله عبد الواحد بن زياد والدراوردي).\nيعني: عبد العزيز بن محمد. ولا أدري كيف يزعم الترمذي ثم البيهقي أن الثوري رواه مرسلًا في حين أن روايته موصولة أيضًا؟! ثم الذي وصله عن الثوري، هو =","vol":"5","page":494},{"text":"بالإرسال، وانتصر ابن حزم لذلك (^١).\nوحديث النهي عن الصلاة في سبع مواطن منها (هما) (^٢) ضعفه الترمذي وغيره (^٣).\n_________\n= يزيد بن هارون، وهو حجة حافظ. وأنا لم أجده مرسلًا من رواية الثوري، إنما رأيته كذلك من رواية سفيان بن عيينة، فلعله اشتبه عليهم سفيان بسفيان!! ثم ماذا يضر في إسناد الحديث أن يرسله الثوري -أو ابن عيينة- إذا كان مرويًّا بأسانيد أخرى صحاح موصولة، المفهوم في مثل هذا أن يكون المرسل شاهدًا للمسند ومؤيدًا له.\nوقد ورد من طريق أخرى ترفع الشك، وتؤيد من رواه موصولًا، وهي في \"المستدرك\" للحاكم من طريق بشر بن المفضل: (ثنا عمارة بن غزية، عن يحيى بن عمارة الأنصاري -وهو والد عمرو بن يحيى- عن أبي سعيد الخدري) مرفوعًا، ولذلك قال الحاكم بعد أن رواه بهذِه الطريق ومن طريق عبد الواحد بن زياد والدراوردي؛ كلهم عن عمرو، عن أبيه: (هذِه الأسانيد كلها صحيحة على شرط البخاري ومسلم). ووافقه الذهبي، وقد صدقا.\nثم أن رواية سفيان بن عيينة المرسلة، ليس قولًا واحدًا بالإرسال، بل هي تدل على أنهم كانوا يروونه تارة بالإرسال وتارة بالوصل؛ لأن الشافعي بعد أن رواه عنه مرسلًا قال: وجدت هذا الحديث في كتابي في موضعين: أحدهما: منقطع، والآخر: عن أبي سعيد، عن النبي - ﷺ -. وهذا عندي قوة للحديث، لا علة له. ثم قال الشافعي في معنى الحديث: وبهذا نقول، ومعقول أنه كما جاء في الحديث، ولو لم يبينه؛ لأنه ليس لأحد أن يصلي على أرض نجسة؛ لأن المقبرة مختلطة التراب بلحوم الموتى وصديدهم وما يخرج منهم، وذلك ميتة. وأن الحمام ما كان مدخولًا-: يجري عليه البول والدم والأنجاس.\n(^١) انظر: \"المحلى\" ٤/ ٢٨ - ٢٩.\n(^٢) أي: المقبرة والحمام.\n(^٣) رواه من حديث ابن عمر الترمذي (٣٤٦، ٣٤٧)، وابن ماجه (٧٤٦)، وعبد بن حميد (٧٦٣). وقال الترمذي: إسناده ليس بذاك القوي. ورواه من حديث عمر بن الخطاب ابن ماجه (٧٤٧).","vol":"5","page":495},{"text":"وحجة من أجاز عموم الحديث الصحيح: \"جعلت لي الأرض مسجدًا وطهورًا، فأينما أدركتك الصلاة فصلِّ\" (^١).\nقال مالك: وبلغني أن بعض الصحابة كان يصلي في المقابر (^٢).\nوحكى ابن المنذر أن واثلة بن الأسقع كان يصلي فيها غير أنه لا يستتر بقبر (^٣)، وصلى الحسن البصري في المقابر (^٤).\n_________\n= قال ابن حجر في \"التلخيص\" ١/ ٢١٥ (٣٢٠): في سند الترمذي زيد بن جبيرة، وهو ضعيف جدًّا، وفي سند ابن ماجه عبد الله بن صالح، وعبد الله بن عمر العمري المذكور في سنده ضعيف أيضًا، ووقع في بعض النسخ بسقوط عبد الله بن عمر بين الليث ونافع، فصار ظاهر الصحة، وقال ابن أبي حاتم في \"العلل\" عن أبيه: هما جميعًا واهيان، وصححه ابن السكن وإمام الحرمين. اهـ. وضعفه الألباني في \"الإرواء\" (٢٨٧).\n(^١) سبق تخريجه.\n(^٢) رواه ابن المنذر في \"الأوسط\" ٢/ ١٨٥.\n(^٣) \"المدونة\" ١/ ٩٠.\n(^٤) \"الأوسط\" ٢/ ١٨٥، ورواه ابن أبي شيبة ٢/ ١٥٦ (٧٥٨٤) عن يونس عنه في الرجل تدركه الصلاة في المقابر. قال الحسن: يصلي.","vol":"5","page":496},{"text":"<span data-type='title' id=toc-507>٥٣ - باب الصَّلَاةِ فِي مَوَاضِعِ الْخَسْفِ وَالْعَذَابِ</span>\nوَيُذْكَرُ أَنَّ عَلِيَّا - ﵁ - كَرِهَ الصَّلَاةَ بِخَسْفِ بَابِلَ.\n\n٤٣٣ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَدْخُلُوا عَلَى هؤلاء المُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنْ لَمْ تَكُونُوا بَاكينَ فَلَا تَدْخُلُوا عَلَيْهِمْ، لَا يُصِيبُكُمْ مَا أَصَابَهُمْ\". [٣٣٨٠، ٣٣٨١، ٤٤١٩، ٤٤٢٠، ٤٧٠٢ - مسلم: ٢٩٨٠ - فتح: ١/ ٥٣٠]\nهذا الأثر رواه ابن أبي شيبة عن وكيع، ثنا سفيان، ثنا عبد الله بن شريك، عن عبد الله بن أبي المحل العامري قال: كنا مع علي فمررنا على الخسف الذي ببابل، فلم يصل حتى أجازه (^١)، وعن حجر بن عنبس الحضرمي، عن علي قال: ما كنت لأصلي في أرض خسف الله تعالى بها ثلاث مرار (^٢).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ١٥٤ (٧٥٥٧) ووقع في المطبوع منه: إسقاط وكيع في الموضع الأول، ولفظه: حدثنا ابن عيينة، عن عبد الله بن شريك، عن ابن أبي المحل أن عليًّا مرَّ بجانب من بابل فلم يصلِّ بها.\nوفي الموضع الآخر بإسقاط عبد الله بن شريك برقم (٧٥٥٦)، ولفظه: حدثنا وكيع، عن سفيان، عن عبد الله بن أبي المحل، عن عليّ أنه كره الصلاة في الخسوف. ورواه عبد الرزاق ١/ ٤١٥ (١٦٢٣) بلفظ أقرب إلى لفظ المصنف، ولفظه: مررنا مع عليٍّ بالخسف الذي ببابل، فكره أن يصلِّي فيه حتى جاوزه.\n(^٢) لم أقف عليه مسندًا متصلًا، وما حكاه البيهقي بلفظ المصنف ٢/ ٤٥١، ورواه ابن عبد البر معلقًا وحسنه في \"التمهيد\" ٥/ ٢٢٤، قال: رواه أبو نعيم الفضل بن دكين، قال: حدثنا المغيرة بن أبي الحر الكندي، قال: حدثني أبو العنبس حجر بن عنبس، قال: خرجنا مع عليّ إلى الحرورية فلما جاوزنا سورًا وقع بأرض بابل، قلنا: يا أمير المؤمنين، أمسيت، الصلاة، الصلاة، فأبى أن يكلم أحدًا، قالوا: يا أمير المؤمنين، أليس قد أمسيت؟ قال: بلى، ولكني لا أصلي في أرض خسف الله بها. وحسنه أيضًا ابن حجر في \"تغليق التعليق\" ٢/ ٢٣١.","vol":"5","page":497},{"text":"قال البيهقي: وهذا النهي إن ثبت مرفوعًا، فليس لمعنى يرجع إلى الصلاة؛ إذ لو صلى فيها لم يعد، وإنما هو كما جاء في قصة الحجر (^١).\nورواه أبو داود من حديث أبي صالح الغفاري -واسمه سعيد بن عبد الرحمن- أن عليًّا مر ببابل، وهو يسير فجاءه المؤذن يؤذنه بصلاة العصر فلما برز منها أمر المؤذن فأقام، فلما فرغ من الصلاة قال: إن حبيبي - ﷺ - نهاني أن أصلي في المقبرة، ونهاني أن أصلي في أرض بابل؛ فإنها ملعونة (^٢)، وهو حديث واهٍ، قال ابن يونس: ما أظن أن أبا صالح سمع من علي، وقال عبد الحق: حديث واه (^٣).\nوقال ابن القطان: في سنده رجال لا يعرفون (^٤). وقال البيهقي في \"المعرفة\": إسناده غير قوي (^٥).\nوقال الخطابي: في سنده مقال، ولا أعلم أحدًا من العلماء حرم الصلاة في أرض بابل، وقد عارضه ما هو أصح، وهو قوله - ﷺ -: \"جعلت لي الأرض مسجدًا\" (^٦).\nويشبه -إن ثبت الحديث- أن يكون نهاه أن يتخذها وطنًا ومقامًا، كانه إذا أقام بها كانت صلاته فيها، وهذا من باب التعليق في علم البيان، ولعل النهي له خاصة، ألا تراه قال: نهاني، ولعل ذلك إنذار منه مما لقي من المحنة بالكوفة، وهي من أرض بابل (^٧).\n_________\n(^١) \"السنن الكبرى\" ٢/ ٤٥١.\n(^٢) \"سنن أبي داود\" (٤٩٠ - ٤٩١). قال ابن حجر في \"الفتح\" ١/ ٥٣٠: في إسناده ضعف. وضعفه الألباني في \"ضعيف أبي داود\" (٧٦ - ٧٧).\n(^٣) \"الأحكام الوسطى\" ١/ ٢٨٩.\n(^٤) \"بيان الوهم والإيهام\" ٣/ ١٤٥ - ١٤٨ (٨٥٥).\n(^٥) \"معرفة السنن والآثار\" ٣/ ٤٠٢.\n(^٦) سبق تخريجه في شرح حديث (٤٢٦).\n(^٧) \"معالم السنن\" ١/ ١٢٧.","vol":"5","page":498},{"text":"فائدة:\nبابل بالعراق مدينة السحر والخمر معروفة، قاله البكري، ونقل عن أصحاب الأخبار أنه بناها النمروذ الخاطئ النذل ببابل طوله في السماء خمسة آلاف ذراع، وهو البنيان الذي ذكره الله في كتابه العزيز بقوله: ﴿فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ﴾ الآية، وبات الناس ولسانهم سرياني، فأصبحوا وقد تفرقت لغاتهم على اثنين وسبعين لسانًا كل يتبلبل بلسانه، فسميت بابل. وذكر الهمذاني أن سنان بن عمران العمليقي أول الفراعنة تملك في الإقليم الأوسط في حصنه المشترى، وولايته وسلطانه بأرض السواد، واشتق اسم موضعه من اسم المشتري، وبابل باللسان الأول ترجمة المشتري بالمعجمة قال: وربما سموا العراق بابلًا (^١).\nوقال الأخفش فيما نقله الصاغاني: وبابل لا ينصرف لتأنيثه؛ وذلك أن كل اسم مؤنث إذا كان أكثر من ثلاثة أحرف فإنه لا ينصرف في اللغة وقال الحازمي: قيل لأبي يعقوب الإسرائيلي: -وكان قد قرأ الكتب- ما بال بغداد لا نرى فيها إلا مستعجلًا قال: إنها قطعة من أرض بابل فهي تبلبل أهلها.\nثم قال البخاري:\nحَدَّثنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَدْخُلُوا عَلَى هؤلاء المُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنْ لَمْ تَكُونُوا بَاكِينَ فَلَا تَدْخُلُوا عَلَيْهِمْ، لَا يُصِيبُكُمْ مَا أَصَابَهُمْ\".\n_________\n(^١) \"معجم ما استعجم\" ١/ ٢١٩. وانظر: \"معجم البلدان\" ١/ ٣٠٩ - ٣١١.","vol":"5","page":499},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في المغازي في باب نزول النبي - ﷺ - الحجر (^١)، وقد أخذ على البخاري في قوله: (نزوله - ﷺ - في الحجر)، وفي \"الصحيح\": مر به مسرعًا، كما ستعلمه هناك (^٢)، وأخرجه أيضًا في أحاديث الأنبياء (^٣)، والتفسير (^٤)، وأخرجه مسلم في أواخر كتابه (^٥) (^٦).\nثانيها:\nهذا القول قاله لما مر بالحجر كما جاء في بعض الروايات في البخاري في المغازي (^٧)، وكان ذلك في طريقه إلى تبوك في رجب سنة تسع من الهجرة، وقال هنا: \"لا تدخلوا على هؤلاء المعذبين\" وفي أخرى: \"على هؤلاء القوم\" (^٨). وفي أخرى: \"هؤلاء الذين ظلموا أنفسهم\" (^٩).\nوإنما قال هنا: \"لا تدخلوا\" من جهة ذلك التشاؤم بتلك البقعة التي\nنزل بها السخط، ويدل على ذلك قوله تعالى: ﴿وَسَكَنْتُمْ فِي مَسَاكِنِ\n_________\n(^١) سيأتي برقم (٤٤١٩ - ٤٤٢٠).\n(^٢) سيأتي برقم (٤٤١٩).\n(^٣) سيأتي برقم (٣٣٨٠ - ٣٣٨١، باب: قول الله تعالى: ﴿وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا﴾.\n(^٤) سيأتي برقم (٤٧٠٢) باب: قوله: ﴿وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِينَ (٨٠)﴾.\n(^٥) في هامش (س): من خط الشيخ: ذكره النسائي في التفسير وأهمله ابن عساكر.\n(^٦) مسلم (٢٩٨٠) كتاب: الزهد والرقائق، باب: لا تدخلوا مساكن الذين ظلموا أنفسهم إلا أن تكونوا باكين.\n(^٧) سيأتي برقم (٤٤١٩).\n(^٨) ستأتي برقم (٤٧٠٢)، ورواها مسلم (٢٩٨٠).\n(^٩) ستأتي برقم (٣٣٨٠، ٣٣٨١، ٤٤١٩، ورواها مسلم (٢٩٨٠/ ٣٩).","vol":"5","page":500},{"text":"الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ﴾ الآية؛ فوبخهم الله تعالى على ذلك، وكذلك تشاءم - ﷺ - بالبقعة، التي نام فيها عن الصلاة ورحل عنها، ثم صلى، فكراهته الصلاة في موضع الخسف أولى، إلا أن إباحته - ﷺ - الدخول بها على وجه البكاء والاعتبار يدل على أن من صلى هناك لا تفسد صلاته؛ لأن الصلاة موضع بكاء وتضرع وخشوع واعتبار، فإن صلى هناك غير باك لم تبطل صلاته.\nوزعم بعض أهل الظاهر أن من صلى في الحجر -بلاد ثمود- وهو غير باك فعليه سجود السهو إن كان ساهيا، وإن تعمد ذلك بطلت صلاته، وكذا من صلى في موضع مسجد الضرار، وهذا خلف من القول الأول لاحقا بسقوطه إن كان لا يجوز عنده فيه صلاة من تعمد ترك البكاء، فكيف أجاز صلاة الساهي بعد سجود السهو؟ وإسقاطُ الواجبات لا يجبر بسجود السهو عند العلماء، وهو تخليط منه، فقد بين الشارع في الحديث معنى نهيه عن دخول مواضع الخسف لغير الباكي، وهو: \"لا يصيبكم مثل ما أصابهم\" وليس في هذا ما يدل على فساد صلاة من لم يبك، وإنما فيه خوف نزول العذاب، وتسويته بين الصلاة في موضع مسجد الضرار بالصلاة في موضع الخسف ليس في الحديث، وهو قياس فاسد منه، وهو لا يقول بالقياس فقد تناقض.\nثالثها:\nقوله: \"إلا أن تكونوا باكين\" أمرهم به؛ لأنه ينشأ عن التفكر، فكأنه أمرهم بالتفكر في أحوال توجب البكاء، والتفكر الذي ينشأ عنه البكاء في مثل ذلك المقام ينقسم ثلاثة أقسام:\nأحدها: تفكر يتعلق بالله -﷿- إذ قضى على أولئك بالكفر.","vol":"5","page":501},{"text":"ثانيها: يتعلق بأولئك القوم إذ بارزوا ربهم بالكفر والعناد.\nثالثها: يتعلق بالمار عليهم إذ لأنه وفق للإيمان قبل الوجود.\nومن الأول: خوف تقليبه القلوب فربما جعل مآل المؤمن إلى الكفر، ومنه: إمهال الكفار على كفرهم مدة، ومنه: شدة نقمته، وقوة عذابه، ومن الثاني: إهمالهم إعمال العقول في طاعة الخالق ومبارزتهم بالعناد والمخالفة -كما مرَّ- وفوات أمرهم حتى لا وجه للاستدراك حتى إن لعنتهم وعقوبتهم أثرت في المكان والماء فقال: \"لا تدخلوا مساكن الذين ظلموا أنفسهم\"، وأن يهريقوا ما استقوا من ماء ثمود، وأمرهم أن يستقوا من البئر التي كانت تردها الناقة.\nومن الثالث: توفيقه للإيمان -كما مرَّ- واعتباره بالجنس وتمكنه من الاستدراك، ومسامحته في الزلل إلى غير ذلك من الأسباب التي توجب البكاء؛ نبه على ذلك ابن الجوزي، فمن مر على مثل أولئك، ولم يتفكر فيما يوجب البكاء شابههم في إهمالهم التفكر فلم يؤمن عليه نزول العقاب.\nرابعها:\nقوله: \"لا يصيبكم ما أصابهم\" وفي رواية أخرى: \"أن يصيبكم\" (^١) بفتح الهمزة.\nوفيه: إضمار تقديره حذرًا أن يصيبكم أو خشية أن يصيبكم.\nوفيه: الحث على المراقبة عند المرور بديار الظالمين، ومواضعها،\nوالإسراع فيها كما فعل - ﷺ - في وادي محسر؛ لأن أصحاب الفيل هلكوا هناك.\n_________\n(^١) ستأتي في بقية روايات \"الصحيح\".","vol":"5","page":502},{"text":"<span data-type='title' id=toc-508>٥٤ - باب الصَّلَاةِ فِي البِيعَةِ</span>\nوَقَالَ عُمَرُ - ﵁ -: إِنَّا لَا نَدْخُلُ كَنَائِسَكُمْ مِنْ أَجْلِ التَّمَاثِيلِ التِي فِيهَا الصُّوَرَ. وَكَانَ ابن عَبَّاسٍ يُصَلِّي فِي البِيعَةِ إِلَّا بِيعَةً فِيهَا تَمَاثيلُ.\n\n٤٣٤ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا عَبْدَة، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ أُمَّ سَلَمَةَ ذَكَرَتْ لِرَسُولِ اللهِ - ﷺ - كَنِيسَةً رَأَتْهَا بِأَرْضِ الَحبَشَةِ، يُقَالُ لَهَا مَارِيَةُ، فَذَكَرَتْ لَهُ مَا رَأَتْ فِيهَا مِنَ الصُّوَرِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أُولَئِكَ قَوْمٌ إِذَا مَاتَ فِيهِمُ العَبْدُ الصَّالِحُ -أَوِ الرَّجُلُ الصَّالِحُ- بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، وَصَوَّرُوا فِيهِ تِلْكَ الصُّوَرَ، أُولَئِكَ شِرَارُ الخَلْقِ عِنْدَ اللهِ\". [انظر: ٤٢٧ - مسلم: ٥٢٨ - فتح: ١/ ٥٣١]\nأما أثر عمر فلا يحضرني من أسنده (^١)، وإنما روى ابن أبي شيبة في \"مصنفه\"عن سهل بن سعد (^٢)، عن حميد، عن بكر قال: كتب إليَّ عمر من نجران أنهم لم يجدوا مكانًا أنظف ولا أجود من بيعة، فكتب: انضحوها بماء وسدر وصلوا (^٣).\nوأما أثر ابن عباس فرواه ابن أبي شيبة من طريق خُصَيْف -وهو متكلم فيه- عن مقسم، عن ابن عباس أنه كره الصلاة في الكنيسة إذا كان فيها تصاوير والبيعة للنصارى كالكنائس، وقيل: اليهود (^٤).\n_________\n(^١) رواه عبد الرزاق ١/ ٤١١ - ٤١٢ (١٦١٠ - ١٦١١) من طريق أسلم مولى عمر، قال: لما قدم عمر الشام صنع له رجل من عُظماء النصارى طعامًا ودعاه، فقال عمر: إنا لا ندخل كنائسكم من الصور التي فيها. يعني التماثيل. ورواه أيضًا ابن المنذر في \"الأوسط\" ٢/ ١٩٣.\n(^٢) في المطبوع من \"مصنف ابن أبي شيبة\": سهل بن يوسف.\n(^٣) ابن أبي شيبة ١/ ٤٢٣ (٤٨٦١).\n(^٤) ابن أبي شيبة ١/ ٤٢٣ (٤٨٦٧)، ورواه عبد الرزاق ١/ ٤١١ (١٦٠٨). وأثر ابن عباس: أنه كان يصلي في البيعة … وصله البغوي في \"مسند ابن الجعد\" (٢٣٥٣). =","vol":"5","page":503},{"text":"وعبارة \"المحكم\": البيعة -بكسر الباء: صومعة الراهب كنيسة النصارى (^١).\nثم ساق البخاري حديث عائشة، وفي آخره: \"أُولَئِكَ شِرَارُ الخَلْقِ عِنْدَ اللهِ\".\nوقد سلف في باب نبش قبور مشركي الجاهلية بما فيه (^٢)، وشيخ البخاري فيه: محمد بن سلام كما صرح به أبو نعيم وغيره.\nواختلف العلماء في الصلاة في البيع والكنائس، فكره عمر وابن عباس الصلاة فيها من أجل الصور (^٣).\nوروي عن عمر بن الخطاب أنه قال: انضحوها بماء وسدر وصلوا (^٤). كما سلف، وهو قول مالك، ذكره إسماعيل بن إسحاق عن مالك قال: أكره الصلاة في الكنائس، لما يصيب فيها أهلها من لحم الخنازير والخمور وقلة احتفاظهم من النجس إلا أن يضطر إلى ذلك من شدة طين أو مطر إلا أن يتيقن أنه لم يصبها نجس (^٥)، وكره الصلاة فيها الحسن (^٦).\nوأجاز الصلاة فيها النخعي (^٧) والشعبي (^٨) وعطاء (^٩) وابن سيرين (^١٠)،\n_________\n= وزاد فيه: \"فإن كان فيها تماثيل خرج فصلى في المطر\".\n(^١) \"المحكم\" ٢/ ١٨٩.\n(^٢) سلف قريبًا برقم (٤٢٧).\n(^٣) انظر: \"المغني\" ٢/ ٤٧٨.\n(^٤) انظر التخريجين قبل السابق.\n(^٥) \"المدونة\" ١/ ٩٠.\n(^٦) رواه ابن أبي شيبة ١/ ٤٢٣ (٤٨٦٦).\n(^٧) رواه ابن أبي شيبة ١/ ٤٢٣ (٤٨٦٤).\n(^٨) السابق (٤٨٦٢).\n(^٩) رواه ابن أبي شيبة ١/ ٤٢٣ (٤٨٦٣).\n(^١٠) رواه ابن أبي شيبة ١/ ٤٢٣ (٤٨٦٥، ٤٨٦٦).","vol":"5","page":504},{"text":"ورواية عن الحسن (^١)، وهو قول الأوزاعي، وصلى أبو موسى الأشعري في كنيسة (يُحنَّا) (^٢) بالشام (^٣).\nقال المهلب: وهذا الباب غير معارض للباب السالف: من صلى وقدامه نار أو تنور، وهو قول عمر وابن عباس: إنا لا ندخل كنائسكم من أجل الصور، وإنما ذلك على الاختيار والاستحسان دون ضرورة تدعو إليه، والاختيار أن لا يبتدى فيها الصلاة، ولا إلى شيء من معبودات الكفار، ألا ترى أنه - ﵇ - عينت له النار في صلاة الخسوف، ولم يبتد الصلاة إليها وتمت صلاته (^٤).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٢٣ (٤٨٦٢).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٤٢٤ (٤٨٧١)، و\"الأوسط\" لابن المنذر ٢/ ١٩٤: نحيا.\n(^٣) رواه ابن أبي شيبة ١/ ٤٢٤ (٤٨٧١)، وابن المنذر في \"الأوسط\" ٢/ ١٩٤.\n(^٤) \"شرح ابن بطال\" ٢/ ٨٩.","vol":"5","page":505},{"text":"<span data-type='title' id=toc-509>٥٥ - باب</span>\n٤٣٥، ٤٣٦ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ وَعَبْدَ اللهِ بْنَ عَبَّاسٍ، قَالَا: لَمَّا نَزَلَ بِرَسوُلِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ بِهَا كَشَفَهَا عَنْ وَجْهِهِ، فَقَالَ وَهْوَ كَذَلِكَ: \"لَعْنَةُ اللهِ عَلَى اليَهُودِ وَالنَّصارى اتَخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". يُحَذِّرُ مَا صَنَعُوا. [١٣٣٠، ١٣٩٠، ٣٤٥٣، ٣٤٥٤، ٤٤٤١، ٤٤٤٣، ٤٤٤٤، ٥٨١٥، ٥٨١٦ - مسلم: ٥٣١، ٥٢٩ - فتح: ١/ ٥٣٢]\n\n٤٣٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابن شِهَابٍ، عَنْ سَعِيدِ بْنِ الُمسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ،، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَاتَلَ اللهُ اليَهُودَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". [مسلم: ٥٣٠ - فتح: ١/ ٥٣٢]\nلم يذكر له ترجمة، وهو نحو الباب قبله.\nساق فيه حديث عائشة وابن عباس: لَمَّا نُزِل بِرَسُولِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةَ لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ بِهَا كَشَفَهَا عَنْ وَجْهِهِ، فَقَالَ وَهْوَ كَذَلِكَ: \"لَعْنَةُ اللهِ عَلَى اليَهُودِ وَالنَّصَارى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\".\nوهذا الحديث يأتي إن شاء الله في ذكر بني إسرائيل (^١)، واللباس (^٢) والمغازي (^٣)، وأخرجه مسلم هنا (^٤).\n_________\n(^١) سيأتي برقم (٣٤٥٣، ٣٤٥٤) كتاب: أحاديث الأنبياء، باب: ما ذكر عن بني إسرائيل.\n(^٢) سيأتي برقم (٥٨١٥، ٥٨١٦)، باب: الأكيسة والخمائص.\n(^٣) سيأتي برقم (٤٤٤١) عن عائشة فقط، وبرقم (٤٤٤٣، ٤٤٤٤) عن عائشة وابن\nعباس، باب: مرض النبي - ﷺ - ووفاته.\n(^٤) مسلم (٥٢٩) عن عائشة فقط، وبرقم (٥٣١) عن عائشة وابن عباس، كتاب: =","vol":"5","page":506},{"text":"وقوله: (لما نزل) هو بضم النون وكسر الزاي قبل ملك الموت والملائكة الكرام.\nو(طفق) بكسر الفاء أفصح من فتحها، أي: جعل و(الخميصة) (^١) سلف بيانها فيما مضى.\nثم ساق البخاري حديث أبي هريرة مرفوعًا: \"قَاتَلَ اللهُ اليَهُودَ اتَخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\".\nوقد أخرجه مسلم أيضا (^٢)، وفي بعض الطرق عن مالك: \"لعن الله اليهود والنصارى\" (^٣).\n_________\n= المساجد، باب: النهي عن بناء المسجد على القبور واتخاذ الصور فيها، والنهي عن اتخاذ القبور مساجد.\n(^١) الخميصة: كساء أسود مُربَّع له عَلَمَان، فإن لم يكن مُعلمًا فليس بخميصة. انظر: \"الصحاح\" ٣/ ١٠٣٨، \"لسان العرب\" ٣/ ١٢٦٦، مادة: خمص.\n(^٢) مسلم (٥٣٠) كتاب: المساجد، باب: النهي عن بناء المساجد على القبور …\n(^٣) رواه أحمد ٢/ ٥١٨.","vol":"5","page":507},{"text":"<span data-type='title' id=toc-510>٥٦ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"جُعِلَتْ لِي الأَرْضُ مَسْجِدًا وَطَهُورًا</span>\"\n٤٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ قَالَ: حَدَّثَنَا هُشَيْمٌ قَالَ: حَدَّثَنَا سَيَّارٌ -هُوَ أَبُو الَحكَمِ- قَالَ: حَدَّثَنَا يَزِيدُ الفَقِيرُ قَالَ: حَدَّثَنَا جَابِرُ بْنُ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الأَرْضُ مَسْجِدًا وَطَهُورًا، وَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ، وَأُحِلَّتْ لِيَ الغَنَائِمُ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ كَافَّةً، وَأعْطِيتُ الشَّفَاعَةَ\". [انظر: ٣٣٥ - مسلم: ٥٢١ - فتح: ١/ ٥٣٣]\nثم ساق حديث (جابر) (^١): \"أعطيت خمسًا\".\nوقد سلف في التيمم واضحًا (^٢).\nوهو دال على أن الأبواب السالفة الكراهة فيها ليس على المنع؛ لأن الأرض كلها مباحة الصلاة فيها بكونها له مسجدًا، قد دخل في عمومها الكنائس وغيرها مما سلف إذا كانت طاهرة، فالاختيار أن لا يبدأ بهذِه المواضع المكروهة إلا عن ضرورة فهو أخلص للصلاة، وأنزه لها من الخواطر.\n_________\n(^١) في (س): أبي هريرة، وهو وهم، والصواب ما أثبتناه.\n(^٢) سلف أول كتاب التيمم برقم (٣٣٥).","vol":"5","page":508},{"text":"<span data-type='title' id=toc-511>٥٧ - باب نَوْمِ الْمَرْأَةِ فِي الْمَسْجِدِ</span>\n٤٣٩ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ وَليدَةً كَانَتْ سَوْدَاءَ لَحِيٍّ مِنَ العَرَبِ، فَأَعْتَقُوهَا، فَكَانَتْ مَعَهُمْ، قَالَتْ: فَخَرَجَتْ صَبِيَّةٌ لَهُمْ عَلَيْهَا وِشَاحٌ أَحْمَرُ مِنْ سُيُورٍ قَالَتْ: فَوَضَعَتْهُ -أَوْ وَقَعَ مِنْهَا- فَمَرَّتْ بِهِ حُدَيَّاةٌ وَهْوَ مُلْقًى، فَحَسِبَتْهُ لْحَمًا فَخَطَفَتهُ، قَالَتْ: فَالْتَمَسُوهُ فَلَمْ يَجِدُوهُ، قَالَتْ: فَاتَّهَمُونِي بِهِ، قَالَتْ: فَطَفِقُوا يُفَتِّشُونَ حَتَّى فَتَّشُوا قُبُلَهَا، قَالَتْ: والله إنِي لَقَائِمَة مَعَهُمْ، إِذْ مَرَّتِ الُحدَيَّاةُ فَأَلْقَتْهُ، قَالَتْ: فَوَقَعَ بَيْنَهُمْ قَالَتْ: فَقُلْتُ: هذا الذِي اَتَّهَمْتُمُونِي بِهِ -زَعَمْتُمْ- وَأَنَا مِنْهُ بَرِيئَةٌ، وَهُوَ ذَا هوَ. قَالَتْ: فَجَاءَت إِلَى رَسُولِ اللهِ - ﷺ - فَأَسْلَمَتْ. قَالَتْ عَائِشَة: فَكَانَ لَهَا خِبَاءٌ فِي الَمسْجِدِ -أَوْ حِفْشٌ- قَالَتْ: فَكَانَتْ تَأْتِينِي فَتَحَدَّثُ عِنْدِي -قَالَتْ- فَلَا تَجْلِسُ عِنْدِي مَجْلِسًا إِلَّا قَالَتْ: وَيَوْمَ الوِشَاحِ مِنْ أَعَاجِيبِ رَبِّنَا … أَلَا إِنَّهُ مِنْ بَلْدَةِ الكُفْرِ أَنْجَانِي قَالَتْ عَائِشَةُ: فَقُلْتُ لَهَا: مَا شَأْنُكِ لَا تَقْعُدِينَ مَعِي مَقْعَدًا إِلَّا قُلْتِ هذا؟ قَالَتْ: فَحَدَّثَتْنِي بهذا الحَدِيثِ [٣٨٣٥ - فتح: ١/ ٥٣٣]\nذكر فيه حديث عائشة أَنَّ وَلِيدَةً كَانَتْ سَوْدَاءَ لِحَيٍّ مِنَ العَرَبِ، فَأَعْتَقُوهَا .. الحديث.\nوفي آخره:\nوَيَوْمَ الوِشَاحِ مِنْ تعَاجِيبِ رَبِّنَا … أَلَا إِنَّهُ مِنْ بَلْدَةِ الكُفْرِ نَجَّانِي\nوقد أخرجه في أيام الجاهلية أيضا (^١).\n_________\n(^١) سيأتي برقم (٣٨٣٥) كتاب: مناقب الأنصار.","vol":"5","page":509},{"text":"والكلام عليه من أوجه:\nأحدها:\nالوليدة: الطفلة، وقد يطلق على الجارية والأمة، وإن كانت كبيرة، قال في \"المخصص\": إذا ولد المولود فهو وليد ساعة ولده، والأنثى وليدة (^١). وفي \"المحكم\": والجمع ولدان (^٢). هذِه كانت امرأة كبيرة مسلمة كما ذكره في الحديث.\nثانيها:\n(فخرجت صَبِيَّة) وفي رواية: (جويرية عليها وشاح أحمر من سيور) (^٣) هو بكسر الواو يقال بالهمز على البدل؛ ينسج من أديم (عريض) (^٤)، ويرصع بالجواهر تشده المرأة بين عاتقها، وكشحها قاله الجوهري (^٥)، وعبارة \"المحكم\": هو كرسان من لؤلؤ وجوهر منظومان مخالف بينهما معطوف أحدهما على الآخر (^٦).\nوقال في \"المخصص\" عن الفارسي: الوشاح من وسط إلى أسفل، قال: ولا يكون وشاحًا حتى يكون منظومًا بلؤلؤ، وودع (^٧).\n_________\n(^١) \"المخصص\" ١/ ٥٦. قاله نقلًا عن صاحب \"العين\".\n(^٢) \"المحكم\" ١٠/ ١٣١، مادة: ولد.\n(^٣) سيأتي برقم (٣٨٣٥) ولفظه: خرجت جويرية لبعض أهلي وعليها وشاح من أدَم.\nورواه ابن خزيمة ٢/ ٢٨٦ - ٢٨٧ (١٣٣٢) ولفظه: فخرجت صبية لهم يومًا عليها وشاح من سُيور حمر. وابن حبان ٤/ ٥٣٥ - ٥٣٧ (١٦٥٥) ولفظه: فخرجت صبية لهم عليها وشاح أحمر من سيور. فلم أقف على رواية أوردت نفس لفظ المصنف.\n(^٤) كذا في الأصل، بالجر على أنها نعت لأديم وفي \"الصحاح\": عريضًا، بالنصب على أنها حال، ولعل الأخير هو المناسب للسياق.\n(^٥) \"الصحاح\" ١/ ٤١٥ مادة: وشح.\n(^٦) \"المحكم\" ٣/ ٣٦٠، مادة: وشح.\n(^٧) \"المخصص\" ١/ ٤٠١.","vol":"5","page":510},{"text":"وفي موضع من \"المنتهى\": وقالت امرأة من العرب:\nويوم السخاب من تعاجيب ربنا … إلا إنه من بلدة السوء نجاني\nقال: وهي امرأة دخلت العراق فاتهمها قوم بعقد ذهب وأنكرت (^١) هي، فبينا هم كذلك إذ مر طائر فألقاه.\nوقولها: (من سيور) هو جمع سير وهو الشراك يعد من الجلد.\nثالثها:\nقولها: (فمرت حُدَيَّاة) هو تصغير حدَأَة كعنبة، والجماعة حِدَأ كعنب، وهو هذا الطائر المعروف، وجمعها: حِدائى، بالقصر (^٢)، وقال الداودي: الحديا: الحدأة، قال ابن التين: والصحيح أنه تصغير حدأة، ولعل الكاتب صور الهمزة ألفا، وإن كان من حقها أن لا تصور ألفا؛ لأنها همزة مفتوحة، قبلها ساكن، مثل: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢] وإن كان سهل الهمز فحقه أن تكون حدية بغير ألف، قال: ورويناه بتشديد الياء، وإثبات الألف.\nرابعها:\nقوله: (فخطفته) هو بكسر الطاء، وفي أخرى فتحها.\nو(الخباء) بكسر الخاء والمد: من بيوت العرب يكون من وبر وصوف، قال أبو عبيد: ولا يكون من شعر فيما حكاه في \"المخصص\" عنه (^٣).\n_________\n(^١) في الأصل (وأقرت)، والمثبت هو الصواب.\n(^٢) انظر: \"الصحاح\" ١/ ٤٣، \"لسان العرب\" ٢/ ٧٩٤، مادة: حدأ.\n(^٣) \"المخصص\" ٢/ ٥.","vol":"5","page":511},{"text":"و(الحِفْشُ) بالحاء المهملة؛ قال أبو عبيد: هو البيت الصغير الرديء، وقيل: الخرب، وعن الشافعي: القريب السَّمْك يسمى به؛ لضيقه، والحفش الانضمام والاجتماع، وهو بفتح الحاء وكسرها، وإسكان الفاء وفتحها (^١).\nقال في \"المخصص\": وهو من الشعر لا من الآجر (^٢).\nو(التعاجيب) لا واحد لها، وهي الشيء العجيب.\nخامسها: في فوائده:\nفيه: أن من ليس له مسكن ولا مكان مبيت مباح؛ له المبيت في المسجد، واصطناع الخيمة وشبهها للمسكن، امرأة كانت أو رجلا.\nوفيه: أن السنة الخروج عن بلد جرت على الخارج منه فتنة أو ذلة إلى ما اتسع من أرض الله، فإن له في ذلك خيرة كما جرى لهذِه السوداء، أخرجتها فتنة الوشاح إلى بلاد الإسلام، ورؤية محمد سيد الأنام، قال تعالى ﴿أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا﴾ وقد تمثلت بهذا المعنى في البيت الشعر الذي أنشدته، فجعلت المحنة والذلة في يوم الوشاح هما اللذين أنجياها من الكفر، إذ كانا سبب ذلك (^٣).\n_________\n(^١) انظر: \"النهاية في غريب الحديث والأثر\" ١/ ٤٠٧، \"الصحاح\" ٣/ ١٠٠٢، \"لسان العرب\" ٢/ ٩٢٧ - ٩٢٨، مادة: (حفش).\n(^٢) \"المخصص\" ٢/ ٥.\n(^٣) ورد بهامش (س) تعليق نصه: بلغ في الثاني بعد الستين كتبه مؤلفه.","vol":"5","page":512},{"text":"<span data-type='title' id=toc-512>٥٨ - باب نَوْمِ الرِّجَالِ فِي المَسْجِدِ</span>\nوَقَالَ أَبُو قِلَابَةَ، عَنْ أَنَسٍ: قَدِمَ رَهْطٌ مِنْ عُكْلٍ عَلَى النَّبِيِّ - ﷺ - فكَانُوا فِي الصُّفَّةِ. [انظر: ٢٣٣] وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ: كَانَ أَصْحَابُ الصُّفَّةِ الفُقَرَاءَ.\n\n٤٤٠ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ، أَنَّة كَانَ يَنَامُ وَهْوَ شَابٌّ أَعْزَبُ لَا أَهْلَ لَة فِي مَسْجِدِ النَّبِيِّ - ﷺ -. [١٢١١، ١١٥٦، ٣٧٣٨، ٣٧٤٠، ٧٠١٥، ٧٠٢٨، ٧٠٣٠ - مسلم: ٢٤٧٩ - فتح ١/ ٥٣٥]\n\n٤٤١ - حَدَّثَنَا قُتَيبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بن أَبِي حَازِمِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: جَاءَ رَسُولُ اللهِ - ﷺ - بَيتَ فَاطِمَةَ، فَلَمْ يَجِدْ عَلِيًّا فِي البَيْتِ، فَقَالَ: \"أَيْنَ ابن عَمَّكِ؟ \". قَالَتْ: كَانَ بَيْنِي وَبَيْنَهُ شَيْءٌ، فَغَاضَبَنِي فَخَرَجَ فَلَمْ يَقِلْ عِنْدِي. فَقَالَ رَسُولُ اللهِ - ﷺ - لإِنْسَانِ: \"انْظُرْ أَيْنَ هُوَ؟ \". فَجَاءَ فَقَالَ: يَا رَسُولَ اللهِ، هُوَ فِي الَمسْجِدِ رَاقِدٌ. فَجَاءَ رَسُولُ اللهِ - ﷺ - وَهْوَ مُضْطَجِعٌ، قَدْ سَقَطَ رِدَاؤُهُ عَنْ شِقِّهِ، وَأَصَابَهُ تُرَابٌ، فَجَعَلَ رَسُولُ اللهِ - ﷺ - يَمْسَحُهُ عَنْهُ، وَيَقُولُ: \"قُمْ أَبَا تُرَابٍ، قُمْ أَبَا تُرَابٍ\". [٣٧٠٣، ٦٢٠٤، ٦٢٨٠ - مسلم: ٢٤٠٩ - فتح: ١/ ٥٣٥]\n\n٤٤٢ - حَدَّثَنَا يُوسُفُ بْنُ عِيسَى قَالَ: حَدَّثَنَا ابن فُضَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: رَأَيْتُ سَبْعِينَ مِنْ أَصْحَابِ الصُّفَّةِ، مَا مِنْهُمْ رَجُلٌ عَلَيْهِ رِدَاءٌ، إِمَّا إِزَارٌ وَإِمَّا كِسَاءٌ، قَدْ رَبَطُوا فِي أَعْنَاقِهِمْ، فَمِنْهَا مَا يَبْلُغُ نِصْفَ السَّاقَينِ، وَمِنْهَا مَا يَبْلُغُ الكَعْبَيْنِ، فَيَجْمَعُهُ بِيَدِهِ، كَرَاهِيَةَ أَنْ تُرى عَوْرَتُهُ. [فتح: ١/ ٥٣٦]\nذكر فيه حديثين معلقين، وثلاثة أحاديث مسندة فقال:\nوَقَالَ أَبُو قِلَابَةَ، عَنْ أَنَسٍ: قَدِمَ رَهْطٌ مِنْ عُكْلٍ عَلَى النَّبِيِّ - ﷺ - فَكَانُوا فِي الصُّفَّةِ.","vol":"5","page":513},{"text":"وهذا التعليق قد أسلفه مسندا في كتاب الطهارة (^١)، وذكره في المحاربين أيضًا (^٢).\nو(أبو قلابة) هو: عبد الله بن زيد بن عمرو الجرمي (^٣).\nثم قال: وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ: كَانَ أَصْحَابُ الصُّفَّةِ الفُقَرَاءَ.\nوهذا مختصر من حديث يأتي -إن شاء الله- في الصلاة في باب السمر مع الأهل والضيف (^٤).\nو(عبد الرحمن) هذا هو ابن الصديق ﵄.\nثم ساق بإسناده عن ابن عمر: كَانَ يَنَامُ وَهْوَ شَابٌّ أَعْزَبُ لَا أَهْلَ لَهُ فِي مَسْجِدِ النَّبِيِّ - ﷺ -.\nويأتي -إن شاء الله- في صلاة الليل وغيره (^٥).\n_________\n(^١) سلف برقم (٢٣٣) كتاب: الوضوء، باب: أبوال الإبل والدواب والغنم ومرابضها.\n(^٢) سيأتي برقم (٦٨٠٢) كتاب: الحدود، باب: المحاربين من أهل الكفر والردة، وبرقم (٦٨٠٣) باب: لم يحسم النبي - ﷺ - المحاربين من أهل الردة حتى هلكوا، وبرقم (٦٨٠٤) باب: لم يُسْقَ المرتدون المحاربون حتى ماتوا، وبرقم (٦٨٠٥) باب: سَمْر النبي - ﷺ - أعين المحاربين.\n(^٣) سبقت ترجمته في حديث (١٦).\n(^٤) سيأتي برقم (٦٠٢) كتاب: مواقيت الصلاة.\n(^٥) سيأتي برقم (١١٢١) كتاب: التهجد، باب: فضل قيام الليل، وبرقم (١١٥٦) باب: فضل من تعارَّ من الليل فصلَّى، وبرقم (٣٧٣٨، ٣٧٤٠) كتاب: فضائل الصحابة، باب: مناقب عبد الله بن عمر بن الخطاب ﵄، وبرقم (٧٠٣٥) كتاب: التعبير، باب: الإستبرق ودخول الجنة في المنام، برقم (٧٠٢٨) باب: الأمن وذهاب الروع في المنام.","vol":"5","page":514},{"text":"وقوله: (أعزب) هكذا في روايتنا، وفي أخرى: (عزب) (^١)، ولعله أصوب، فقد أنكر الأولى القزاز في \"جامعه\" فقال: ولا يقال: أعزب، وهو من لا أهل له، ولا زوج لها، وخطأ الزجاج ثعلبًا في قوله: امرأة عزبة، وإنما هو عزب، ولا يثنى ولا يجمع ولا يؤنث؛ لأنه مصدر، وأجاب غيره: بأن من قاله بالهاء فعلى التشبيه بأسماء الصفات، وأصل هذِه المادة البعد (^٢).\nوترجم البخاري أيضًا على هذا الحديث في أواخر الصلاة: باب فضل قيام الليل، وذكره مطولا، وفيه: وكنت غلامًا شابًا، وكنت أنام في المسجد على عهد رسول الله - ﷺ -، فرأيت في النوم كأن ملكين أخذاني فذهبا بي إلى النار، وإذا فيها ناس قد عرفتهم، فقصصتها\n_________\n(^١) ستأتي برقم (٣٧٣٨).\n(^٢) وعَزَب عنيِّ فلان يعزُب وَيعْزب: أي بَعُدَ وغاب، وعَزَب عن فلان حلمُه، وأعزب الله. وأعزبت الإبلَ، أي: بعُدت في المرعى لا تَرُوح. العُزَّاب: الذين لا أزواج لهم من الرجال والنساء. قال الكسائي: العزب: الذي لا أهل له، والعزبة التي لا زوج لها، والاسم: العُزْبَة والعُزُوبة. يقال: تُعزَّب فلان زمانًا ثم تأهل، المعزابة: الذي طالت عزوبته حتى ما له في الأهل حاجة.\nقال أبو عبيد عن الفراء: امرأة عَزَبَة: لا زوج لها. وقال الأزهري: قال ابن بُزُرْج فيما قرأت له بخطّ أبي الهيثم: رجل عَزَب، ورجلان عَزَبان، وقوم أعزاب، وامرأة عَزَبَة، ونسوة عَزَبات، ونساء عُزَّاب: لا أزواج لهنَّ، وإن كان معهنَّ أولادهنّ. وقال النضر: قال المنتجع، يقال: امرأة عَزَبٌ. بغير هاء. قال: ولا تقل: امرأة عَزَبَة.\nوأنشد في صفة امرأة جعلها عَزَبًا، بغير هاء:\nإذا العَزَب الهَوْجاءُ بالعِطْرِ نافَحَتْ … بَدَتْ شَمْسُ دجية طَلَّةً لم تعطَّر\nقال: ولا يقال: رجل أعزب. وأجاز غيره: رجل أعزب. ويقال: إنه لعَزَب لَزَب، وإنها لعَزَبَة لَزَبة. انظر: \"تهذيب اللغة\" ٣/ ٢٤١٨، \"الصحاح\" ١/ ١٨٠ - ١٨١، \"لسان العرب\" ٥/ ٢٩٢٣، مادة: عزب.","vol":"5","page":515},{"text":"على حفصة (^١)، فقصتها حفصة على رسول الله - ﷺ - الحديث (^٢).\nوجعله خلف من مسند ابن عمر، وجعل بعضه من مسند حفصة، وأورده الحميدي في مسند حفصة، وخالفه ابن عساكر فجعله من أجمع مسند ابن عمر (^٣)، وإنما لم يعين من عرفهم من أهل النار لئلا يغتابهم إن كانوا مسلمين.\nوقوله فيه: \"نعم الرجل عبد الله لو كان يصلي من الليل\" سببه أن الشارع نظر في حاله فلم يره يغفل شيئًا من الفرائض، وعلم مبيته في المسجد فذكره بذلك، فلو كان يقوم من الليل لم يعرض عليها، ولم يرها، ثم إنه من تلك الرؤيا لم ينم من الليل إلا قليلا.\nوقوله فيه: \"لم ترع\" أي: لا روع عليك، ولا ضرر، وفي \"الفضائل\" لابن زنجويه -بإسناد جيد- أنه لما ذهب به إلى النار لقيه رجل فقال: دعه، إنه نعم الرجل لو كان يصلي من الليل؛ فقصتها حفصة على رسول الله - ﷺ -، فقال لها: \"إن أخاك رجل صالح\".\nثم ساق البخاري حديث سهل بن سعد في نوم المسجد.\nوحديث أبي هريرة: لقد رَأَيْتُ سَبْعِينَ مِنْ أَصْحَابِ الصُّفَّةِ .. الحديث.\nوسيأتي حديث سهل في الاستئذان (^٤)، وفضائل علي (^٥)، وقد أخرجه مسلم أيضا في الفضائل (^٦).\n_________\n(^١) \"الجمع بين الصحيحين\" ٤/ ٢٤٢.\n(^٢) سيأتي برقم (١١٢١ - ١١٢٢) كتاب: التهجد.\n(^٣) \"تاريخ دمشق\" ٣١/ ٩٨ - ١٠٠، ١٠٢ - ١٠٣.\n(^٤) سيأتي برقم (٦٢٨٠) باب: القائلة في المسجد.\n(^٥) سيأتي برقم (٣٧٠٣) كتاب: فضائل الصحابة.\n(^٦) مسلم (٢٤٠٩) باب: من فضائل علي بن أبي طالب - ﵁ -.","vol":"5","page":516},{"text":"وحاصل الباب جواز سكنى الفقراء في المسجد، وجواز النوم فيه لغير الغرباء، وقد اختلف العلماء في ذلك، فممن رخص في النوم فيه ابن عمر، وقال: كنا نبيت فيه ونقيل على عهد رسول الله - ﷺ - (^١).\nوعن ابن المسيب (^٢) والحسن (^٣) وعطاء (^٤) وابن سيرين (^٥) مثله، وهو قول الشافعي.\nواختلف عن ابن عباس، فروي عنه أنه قال: لا تتخذوا المسجد مرقدًا (^٦)، وروي عنه أنه قال: إن كنت تنام فيه لصلاة فلا بأس (^٧).\nوقال مالك: لا أحب لمن له منزل أن يبيت في المسجد، وسهل فيه للضعيف، ولمن لا منزل له، وهو قول أحمد وإسحاق (^٨)، قال مالك: وقد كان أضياف النبي - ﷺ - يبيتون في المسجد.\nوكره النوم فيه ابن مسعود (^٩) وطاوس (^١٠) ومجاهد (^١١)، وهو قول الأوزاعي، وقول من أجاز النوم فيه للغرباء، وغيرهم أولى لأحاديث\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٢٧ (٤٩١٤).\n(^٢) رواه عبد الرزاق ١/ ٤٢١ (١٦٤٨)، وابن أبي شيبة ١/ ٤٢٨ (٤٩٢٢).\n(^٣) رواه عبد الرزاق ١/ ٤٢٠ (١٦٤٧)، وابن أبي شيبة ١/ ٤٢٧ (٤٩١٣).\n(^٤) رواه عبد الرزاق ١/ ٤٢١ (١٦٥٠ - ١٦٥١)، وابن أبي شيبة ١/ ٤٢٧.\n(^٥) رواه ابن أبي شيبة ١/ ٤٢٧ (٤٩١٢).\n(^٦) رواه ابن أبي شيبة ١/ ٤٢٧ (٤٩١٥) بلفظ: قال رجل لابن عباس: إني نمت في المسجد الحرام فاحتلمت، فقال: أما أن تتخذه مبيتًا أو مقيلًا فلا، وأما أن تنام تستريح أو تنتظر حاجة فلا بأس.\n(^٧) رواه عبد الرزاق ١/ ٤٢٢ (١٦٥٣).\n(^٨) انظر: \"المنتقى\" ١/ ٣١٢، \"الآداب الشرعية\" لابن مفلح ٣/ ٣٨٤.\n(^٩) رواه عبد الرزاق ١/ ٤٢٢ (١٦٥٤)، وابن أبى شيبة ١/ ٤٢٨ (٤٩٢٠).\n(^١٠) رواه ابن أبي شيبة ١/ ٢٤٧ (٤٩١٦).\n(^١١) رواه عبد الرزاق ١/ ٤٢١ (١٦٥٢)، وابن أبي شيبة ١/ ٤٢٧ (٤٩١٦، ٤٩١٨).","vol":"5","page":517},{"text":"الباب، وقد سئل سعيد بن المسيب وسليمان بن يسار عن النوم فيه، قالا: كيف تسألون عنها، وقد كان أهل الصفة ينامون فيه (^١) وهم قوم كان مسكنهم المسجد.\nوذكر الطبري عن الحسن قال: رأيت عثمان بن عفان نائمًا فيه ليس حوله أحد وهو أمير المؤمنين (^٢).\nقال: وقد نام في المسجد جماعة من السلف، فغير محذور الانتفاع به فيما يحل كالأكل والشرب، والجلوس، وشبه النوم من الأعمال، وقال الحربي: الصفة في مسجده موضع مظلل يأوي إليه المساكين.\nوفي حديث سهل بن سعد فوائد:\nالأولى: جواز التكنية بغير الولد، وأنه - ﷺ - كناه أبا تراب، وفي البخاري في كتاب الاستئذان: ما كان لعلي اسم أحب إليه من أبي تراب، وإن كان ليفرح إذا دعي بها (^٣).\nالثانية: مداراة الصهر وتسلية أمره (من عناء به) (^٤).\nالثالثة: الممازحة للغاضب بالتكنية بغير كنيته إذا كان ذلك لا يغضبه، ولا يكرهه، بل يؤنسه من حرجه.\n_________\n(^١) أثر سعيد بن المسيب رواه عبد الرزاق ١/ ٤٢١ (١٦٤٨)، وابن أبي شيبة ١/ ٤٢٨ (٤٩٢٢).\nوأثر سليمان بن يسار رواه ابن أبى شيبة ١/ ٤٢٧ (٤٩١١).\n(^٢) ورواه أحمد في \"الزهد\" ص ١٥٨، وأبو نعيم في \"الحلية\" ١/ ٦٠، وابن عساكر في \"تاريخه\" ٣٩/ ٢٢٦.\n(^٣) سيأتي برقم (٦٢٨٠) باب: القائلة في المسجد.\n(^٤) كذا في الأصل.","vol":"5","page":518},{"text":"الرابعة: أن الملابس كلها يحاول بها ستر العورة، وأنه لا ملبس لمن بدت عورته.\nالخامسة: القيلولة في المسجد وأنه لم يَقِلْ عند فاطمة، ونام في المسجد فمعنى (لم يقل عندي): لم ينم وقت القائلة، وهي نوم نصف النهار. وفيه فضيلة ظاهرة لعلي - ﵁ -.","vol":"5","page":519},{"text":"<span data-type='title' id=toc-513>٥٩ - باب الصَّلَاةِ إِذَا قَدِمَ مِنْ سَفَرٍ</span>\nوَقَالَ كَعْبُ بْنُ مَالِكٍ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَدِمَ مِنْ سَفَرٍ بَدَأَ بِالْمَسْجِدِ فَصَلَّى فِيهِ. [انظر: ٢٧٥٧]\n\n٤٤٣ - حَدَّثَنَا خَلَّادُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا مِسْعَرٌ قَالَ: حَدَّثَنَا مُحَارِبُ بْنُ دِثَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - وَهُوَ فِي الَمسْجِدِ -قَالَ مِسْعَرٌ: أُرَاهُ قَالَ ضُحًى- فَقَالَ: \"صَل رَكْعَتَيْنِ\". وَكَانَ لِي عَلَيْهِ دَيْن فَقَضَانِي وَزَادَنِي. [١٨٠١، ٢٠٩٧، ٢٣٠٩، ٢٣٨٥، ٢٣٩٤، ٢٤٠٦، ٢٤٧٠، ٢٦٠٣، ٢٦٠٤، ٢٧١٨، ٢٨٦١، ٢٩٦٧، ٣٠٨٧، ٣٠٨٩، ٣٠٩٠، ٤٠٥٢، ٥٠٧٩، ٥٠٨٠، ٥٢٤٣، ٥٢٤٤، ٥٢٤٥، ٥٢٤٦، ٥٢٤٧، ٥٠٦٧، ٦٣٨٧ - مسلم: ٧١٥ - فتح: ١/ ٥٣٧]\nوهذا التعليق ذكره مسندًا في غزوة تبوك مطولا (^١).\nثم ساق البخاري حديث جابر: أَتَيْتُ النَّبِيَّ - ﷺ - وهُوَ فِي المَسْجِدِ -قَالَ مِسْعَرٌ: أُرَاهُ قَالَ ضُحًى- فَقَالَ: \"صَلِّ رَكعَتَيْنِ\". وَكَانَ لِي عَلَيْهِ دَيْنٌ فَقَضَانِي وَزَادَنِي.\nوهذا الحديث هو حديث الجمل الذي اشتراه رسول الله - ﷺ - من جابر، وقد ذكره البخاري في سبعة عشر موضعا: هنا، والحج (^٢)، والوكالة (^٣)، والاستقراض في موضعين (^٤)، والشفاعة في وضع الدين (^٥)، والهبة (^٦)،\n_________\n(^١) سيأتي برقم (٤٤١٨) كتاب: المغازي، باب: حديث كعب بن مالك.\n(^٢) سيأتي برقم (١٨٠١) العمرة، باب: لا يطرق أهله إذا بلغ المدينة.\n(^٣) سيأتي برقم (٢٣٠٩) باب: إذا وكَّل رجلًا أن يعطي شيئًا ولم يُبِّين كم يعطي، فأعطى على ما يتعارفه الناس.\n(^٤) سيأتي برقم (٢٣٨٥) باب: من اشترى بالدَّيْن وليس عنده ثمنه أو ليس بحضرته، وبرقم (٢٣٩٤) باب: حسن القضاء.\n(^٥) سيأتي برقم (٢٤٠٦) كتاب: الاستقراض.\n(^٦) سيأتي برقم (٢٦٠٣، ٢٦٠٤) باب: الهبة المقبوضة وغير المقبوضة، والمقسومة وغير المقسومة.","vol":"5","page":520},{"text":"والشروط (^١)، والجهاد في أربعة مواضع منه (^٢) والنكاح في ثلاثة مواضع منه (^٣)، والنفقات (^٤)، والدعوات (^٥).\nوقد أوضحتها والكلام عليه في \"شرح العمدة\" فسارع إليه تجد ما يشفي الغليل مع فائدة بديعة أبداها السهيلي فيه (^٦).\nوأخرجه مسلم في الصلاة (^٧)، والبيوع (^٨)، والجهاد (^٩)، وأبو داود (^١٠)، والنسائي في البيوع (^١١).\nواختلف الرواة عن جابر في ألفاظه: فمنهم من ساقه بطوله، ومنهم من ساق ذكر التزويج فقط، ومنهم من ساق ذكر الجمل دون ذكر\n_________\n(^١) سيأتي برقم (٢٧١٨) باب: إذا اشترط البائع ظهر الدابة.\n(^٢) سيأتي برقم (٢٨٦١) باب: من ضرب دابة غيره في الغزو، و(٢٩٦٧) باب: استئذان الرجل الإمام لقوله: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ﴾ [النور: ٦٢]، و(٣٠٨٧) باب: الصلاة إذا قدم من سفر، وبرقم (٣٠٨٩، ٣٠٩١) باب: الطعام عند القدوم، هي خمسة مواضع كما ترى.\n(^٣) سيأتي برقم (٥٠٧٩، ٥٠٨٠) باب: تزويج الثيبات، و(٥٢٤٣، ٥٢٤٤) باب: لا يطرق أهله ليلًا إذا طال الغيبة، و(٥٢٤٥، ٥٢٤٦) باب: طلب الولد، وبرقم (٥٢٤٧) باب: تَستحدُّ المغيبة وتمتشط الشَّعِثَة. هي سبعة مواضع كما ترى.\n(^٤) سيأتي برقم (٥٣٦٧) باب: عون المرأة زوجها في ولده.\n(^٥) سيأتي برقم (٦٣٨٧) باب: الدعاء للمتزوج.\n(^٦) \"الإعلام\" ٧/ ٢٩١ - ٢٩٢.\n(^٧) مسلم (٧١٥) كتاب: صلاة المسافرين، باب: استحباب تحية المسجد بركعتين وباب: استحباب الركعتين في المسجد لمن قدم من سفر أول قدومه.\n(^٨) مسلم (٧١٥) بعد حديث (١٥٩٩) في المساقاة، باب بيع البعير واستثناء ركوبه.\n(^٩) مسلم (٧١٥) بعد حديث (١٩٢٨) الإمارة، باب: كراهية الطروق وهو الدخول ليلًا، لمن ورد من سفر.\n(^١٠) أبو داود (٢٠٤٨، ٣٥٠٥).\n(^١١) النسائي ٧/ ٢٩٧ - ٣٠٠.","vol":"5","page":521},{"text":"التزويج، ولم يسق هنا ما بوب عليه، وقد ذكره كذلك في البيوع (^١)، ومن عادته الإحالة على أصل الحديث.\nوحظنا منه هنا استحباب الصلاة في المسجد عند القدوم من السفر، ووقت الدين والزيادة فيه، وهو داخل في قوله: \"خياركم أحسنكم قضاء\" (^٢)، وعن مالك منع لزيادة العدد دون الصفة إذا كانت بغير شرط، وأجازها عيسى بن دينار، والقاضي أبو محمد (^٣)، وسنتكلم -إن شاء الله- في كل موضع بما يليق به، إن شاء الله الوصول إليه، وحذف ابن بطال هذا الباب فلم يشرحه هنا.\n_________\n(^١) سيأتي برقم (٢٠٩٧) باب: شراء الدواب والحمير.\n(^٢) سيأتي من حديث أبي هريرة برقم (٢٣٠٥) كتاب: الوكالة، باب: وكالة الشاهد والغائب جائزة، ورواه مسلم (١٦٠١) كتاب: المساقاة، باب: من استسلف شيئًا فقضى خيرًا منه و\"خيركم أحسنكم قضاء\".\n(^٣) انظر: \"المعونة\" ٢/ ٣٥، \"المنتقى\" ٤/ ١٥٩ - ١٦٠.","vol":"5","page":522},{"text":"<span data-type='title' id=toc-514>٦٠ - باب إِذَا دَخَلَ المَسْجِدَ فَلْيَرْكَعْ قبل أن يجلس</span>\n٤٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ عَامِرِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ، عَنْ أَبِي قَتَادَةَ السَّلَمِيِّ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا دَخَلَ أَحَدُكُمُ المَسْجِدَ فَلْيَرْكَعْ رَكْعَتَيْنِ قَبْلَ أَنْ يَجْلِسَ\". [١١٦٣ - مسلم: ٧١٤ - فتح: ١/ ٥٣٧]\nساق بإسناده من حديث أبي قتادة الحارث بن ربعي السلمي - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا دَخَلَ أَحَدُكُمُ المَسْجِدَ فَلْيَرْكَعْ رَكعَتَيْنِ قَبْلَ أَنْ يَجْلِسَ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه أيضا في صلاة الليل (^١) وغيره (^٢).\nوأخرجه مسلم أيضًا (^٣).\nوطرقه الدارقطني في \"علله\" (^٤)، وروي من حديث جابر (^٥)، وهو\n_________\n(^١) سيأتي برقم (١١٦٣) كتاب: التهجد، باب: ما جاء في التطوع مثنى مثنى.\n(^٢) لم أقف عليه في موضع آخر في \"الصحيح\"، وتبين ذلك جليًّا بعد مراجعة \"تحفة الأشراف\" (١٢١٢٣).\n(^٣) مسلم (٧١٤) كتاب: صلاة المسافرين، باب: استحباب تحية المسجد بركعتين …\n(^٤) \"علل الدارقطني\" ٦/ ١٤١ - ١٤٥.\n(^٥) رواه أبو يعلى ٤/ ٨٩ (٢١١٧)، والطحاوي في \"شرح مشكل الآثار\"، \"تحفة\" ١/ ٤٠٩ (٣٨٨)، والخطيب في \"تاريخه\" ٣/ ٤٧؛ كلهم من طريق سهيل بن أبي صالح، عن عامر بن عبد الله بن الزبير، عن عمرو بن سليم، عن جابر. قال الخطيب: هكذا روى هذا الحديث خارجة بن مصعب، عن سهل وهو وَهَمٌ؛ خالف سهيل الناس في روايته، وقد رواه مالك بن أنس وزياد بن سعد وربيعة بن عثمان وعثمان بن أبي =","vol":"5","page":523},{"text":"غير محفوظ كما قاله الترمذي (^١)، وزاد ابن حبان في \"صحيحه\" في حديث أبي قتادة: قبل أن يجلس أو يستخبر (^٢).\nثانيها:\nفيه: استحباب تحية المسجد بركعتين، وهي سنة بالإجماع (^٣)، وعن داود الوجوب تمسكًا بظاهر الأمر.\nوحملة الجمهور على الندب، بدليل أن المحدث لا يحرم عليه دخوله.\nوقد روي عن جماعة من السلف أنهم كانوا يمرون في المسجد ولا يركعون، روى ابن أبي شيبة، عن عبد العزيز بن الدراوردي، عن زيد بن أسلم قال: كان أصحاب رسول الله - ﷺ - يدخلون المسجد ثم يخرجون ولا يصلون.\nقال زيد: وقد رأيت ابن عمر يفعله (^٤).\nوذكره مالك عن زيد بن ثابت، وسالم بن عبد الله (^٥)، وكان القاسم يفعله، وكذا الشعبي (^٦)، وقال جابر بن زيد: إذا دخلت مسجدًا فصل فيه، فإن لم تصل فاذكر الله فإنك قد صليت.\n_________\n= سليمان، وعمر بن عبد الله بن عروة، عن عامر بن عبد الله بن الزبير، عن عمرو بن سليم، عن أبي قتادة، عن النبي - ﷺ -، وهو الصواب. اهـ.\n(^١) \"سنن الترمذي\" عقب حديث (٣١٦)، قال على بن المديني: وحديث سهيل بن أبي صالح خطأ. قلت لجابر حديث آخر في \"الصحيح\" بنحو هذا، ورواه مسلم (٨٧٥/ ٥٩) بلفظ، باب: \"إذا جاء أحدكم يوم الجمعة والإمام يخطب فليركع ركعتين، وليتجوز فيهما\".\n(^٢) ابن حبان ٦/ ٢٤٥ - ٢٤٦ (٢٤٩٩).\n(^٣) \"التمهيد\" ٢٠/ ١٠٠، \"المجموع\" ٣/ ٥٤٣ - ٥٤٤.\n(^٤) ابن أبي شيبة ١/ ٢٩٩ (٣٤٢٨).\n(^٥) أثر سالم رواه ابن أبي شيبة ١/ ٣٠٠ (٣٤٣٢).\n(^٦) رواه عبد الرزاق ١/ ٤٢٨ - ٤٢٩ (١٦٧٥).","vol":"5","page":524},{"text":"ثالثها:\nكراهة الجلوس من غير صلاة وهي كراهة تنزيه.\nرابعها:\nاستحبابها (^١) كل وقت، وكرهها أبو حنيفة ومالك في وقت النهي، والأصح عند الشافعية عدمها إن دخل لا يقصدها (^٢).\nخامسها:\nأنها لا تحصل بركعة وهو الأصح (^٣)، وبقيت فروع متعلقة بها ذكرتها مفصلة في \"شرح المنهاج\" فراجعها منه.\n_________\n(^١) ورد بهامش (س) تعليق نصه: في المسألة ثلاثة أوجه: يستحب؛ ويجب.\n(^٢) انظر: \"بدائع الصنائع\" ١/ ٢٩٦، \"المنثور من القواعد\" ٢/ ١٧١.\n(^٣) انظر: \"طرح التثريب\" ٣/ ١٨٧.","vol":"5","page":525},{"text":"<span data-type='title' id=toc-515>٦١ - باب الحَدَثِ فِي المَسْجِدِ</span>\n٤٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الْمَلَائِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلَّاهُ الذِي صَلَّى فِيهِ، مَا لَمْ يُحْدِثْ، تَقُولُ اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ ارْحَمْهُ\". [انظر: ١٧٦ - مسلم: ٣٦٢، ٦٤٩ - فتح: ١/ ٥٣٨]\nساق بإسناده من حديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الْمَلَائِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلَّاهُ الذِي صَلَّى فِيهِ، مَا لَمْ يُحْدِثْ، تَقُولُ اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ ارْحَمْهُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه في باب من يجلس في المسجد ينتظر الصلاة، وفضل المساجد بزيادة كما ستعلمه (^١).\nورواه مسلم من حديث أبي صالح عن أبي هريرة (^٢).\nوأخرجه البخاري من هذا الوجه أيضًا (^٣)، ومسلم من حديث أبي رافع الصائغ (^٤)، ومحمد بن سيرين أيضا عن أبي هريرة (^٥)، ويأتي في البخاري\n_________\n(^١) سيأتي برقم (٦٥٩) كتاب: الأذان.\n(^٢) مسلم (١٤٩/ ٢٧٢) كتاب: المساجد، باب: فضل صلاة الجماعة وانتظار الصلاة، ومسلم أيضًا من طريق أبي صالح بغير سياق حديث الباب (٣٦٢) كتاب: الحيض، باب: الدليل على أن من تيقَّن الطهارة ثم شكَّ في الحدث فله أن يصلي بطهارته تلك.\n(^٣) سيأتي برقم (٤٧٧) كتاب: الصلاة، باب: الصلاة في مسجد السوق، و(٦٤٧) كتاب: الأذان، باب: فضل صلاة الجماعة، و(٢١١٩) كتاب: البيوع، باب: ما ذكر في الأسواق.\n(^٤) مسلم (٦٤٩/ ٢٧٤).\n(^٥) مسلم (٦٤٩/ ٢٧٣).","vol":"5","page":526},{"text":"أيضًا من حديث عبد الرحمن بن أبي عمرة عن أبي هريرة (^١)، وسلف في الطهارة من حديث سعيد بن أبي سعيد المقبري عن أبي هريرة (^٢).\nثانيها:\nقوله: \"ما لم يحدث\" هو بالتخفيف كما قال الداودي، وهو دالٌّ على جواز الحدث في المسجد، وقد روي: \"ما لم يحدث ما لم يؤذ أحدًا\" (^٣)، وتأول العلماء الأذى بالغيبة وشبهها، وسببه أن أذى ذلك أكثر من أذى الحدث، ومن رواه بالتشديد أراد بغير ذكر الله تعالى، قال ابن التين: ولم يذكر التشديد أحد، وذكر ابن حبيب عن إبراهيم النخعي أنه سمع عبد الله بن أبي أوفي يقول: هو حديث الإثم.\nثالثها:\nمعنى الباب كما قال المهلب: أن الحدث في المسجد خطيئة يحرم بها المحدث استغفار الملائكة، ودعاءهم المرجو بركته، وسببه ما آذاهم من الروائح الخبيثة، فمن أراد حط ذنوبه لازم مصلى محبوبه بعد الصلاة ليستكثر من استغفار الملائكة له، وقد شبه - ﷺ - ذلك بالرباط، وأكد بتكراره، ﴿وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى﴾ [الأنبياء: ٢٨] قد أخبر الشارع أنه من وافق تامينه تأمين الملائكة غفر له ما تقدم من ذنبه (^٤)، وتأمينهم إنما هو مرة عند تأمين الإمام، فكيف بمرات!!\n_________\n(^١) سيأتي برقم (٣٢٢٩) كتاب: بدء الخلق، باب: إذا قال أحدكم: آمين.\n(^٢) سلف برقم (١٧٦) كتاب: الوضوء، باب: من لم ير الوضوء إلا من المخرجين: من القُبُل والدُّبُر.\n(^٣) سيأتي برقم (٢١١٩)، ورواه مسلم (٦٤٩/ ٢٧٢).\n(^٤) سيأتي من حديث أبي هريرة برقم (٧٨١) كتاب: الأذان، باب: جهر الإمام بالتامين، ورواه مسلم (٤١٠) كتاب: الصلاة، باب: التسميع والتحميد والتأمين.","vol":"5","page":527},{"text":"وقد اختلف السلف في جلوس المحدث في المسجد، فروي عن أبي الدرداء أنه خرج من المسجد فبال، ثم دخل وتحدث مع أصحابه، ولم يمس ماء (^١)، وعن علي مثله (^٢)، وروي ذلك عن عطاء (^٣)، والنخعي وابن جبير (^٤)، وكره أن يتعمد الجلوس في المسجد على غير وضوء ابن المسيب، والحسن وقالا: يمر مارًا ولا يجلس فيه (^٥).\nرابعها: (ما) من قوله: (\"ما دام في مصلاه\") مصدرية ظرفية، أي: مدة دوام كونه في مصلاه، وهؤلاء الملائكة يجوز أن يكونوا الحفظة أو غيرهم.\n_________\n(^١) رواه ابن أبي شيبة ١/ ١٣٤ (١٥٣٩).\n(^٢) رواه ابن أبي شيبة ١/ ١٣٤ (١٥٤٠).\n(^٣) رواه ابن أبي شيبة ١/ ١٣٤ (١٥٤٦).\n(^٤) أثر ابن جبير رواه ابن أبي شيبة ١/ ١٣٤ (١٥٤١).\n(^٥) رواه ابن أبي شيبة ١/ ١٣٤ (١٥٤٥).","vol":"5","page":528},{"text":"<span data-type='title' id=toc-516>٦٢ - باب بُنْيَانِ المَسْجِدِ</span>\nوَقَالَ أَبُو سَعِيدٍ: كَانَ سَقْفُ المَسْجِدِ مِنْ جَرِيدِ النَّخْلِ. وَأَمَرَ عُمَرُ بِبنَاءِ المَسْجِدِ وَقَالَ: أَكِنَّ النَّاسَ مِنَ المَطَرِ، وَإِيَّاكَ أَنْ تُحَمِّرَ أَوْ تُصَفِّرَ، فَتَفْتِنَ النَّاسَ. وَقَالَ أَنَسٌ: يَتَبَاهَوْنَ بِهَا، ثُمَّ لَا يَعْمُرُونَهَا إِلَّا قَلِيلًا. وَقَالَ ابن عَبَّاسٍ: لَتُزَخْرِفُنَّهَا كَمَا زَخْرَفَتِ اليَهُودُ وَالنَّصَارى. [فتح: ١/ ٥٣٩]\n\n٤٤٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا يَعقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ صَالِحِ بْنِ كَيْسَانَ قَالَ: حَدَّثَنَا نَافِعٌ، أَنَّ عَبْدَ اللهِ أَخْبَرَهُ أَنَّ الَمسْجِدَ كَانَ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - مَبْنِيًّا بِاللَّبِنِ، وَسَقْفُهُ الجَرِيدُ، وَعُمُدُهُ خَشَبُ النَّخلِ، فَلَمْ يَزِدْ فِيهِ أَبُو بَكْرٍ شَيْئًا، وَزَادَ فِيهِ عُمَرُ وَبَنَاهُ عَلَى بُنْيَانِهِ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - بِاللَّبِنِ وَالْجَرِيدِ، وَأَعَادَ عُمُدَهُ خَشَبًا، ثُمَّ غَيَّرَهُ عُثْمَانُ، فَزَادَ فِيهِ زِيَادَةً كَثِيرَةً، وَبَنَى جِدَارَهُ بِالحجَارَةِ الَمنْقُوشَةِ وَالْقَصَّةِ، وَجَعَلَ عُمُدَهُ مِنْ حِجَارَةٍ مَنْقُوشَةٍ، وَسَقَفَهُ بِالسَّاجِ. [فتح: ١/ ٥٤٠]\n(وَقَالَ أَبُو سَعِيدٍ: كَانَ سَقْفُ المَسْجِدِ مِنْ جَرِيدِ النَّخْلِ) هذا التعليق يأتي مسندًا في باب هل يصلي الإمام بمن حضر؟ وهل يخطب في المطر يوم الجمعة؟ (^١)\nقال البخاري: وَأَمَرَ عُمَر بِبِنَاءِ المَسْجِدِ وَقَالَ: أَكِنَّ النَّاسَ مِنَ المَطَرِ، وَإِيَّاكَ أَنْ تُحَمِّرَ أَوْ تُصَفِّرَ، فَتَفْتِنَ النَّاسَ.\nفي ابن ماجه بإسناد ضعيف نحو هذا عنه مرفوعا: \"ما ساء عمل قوم قط إلا زخرفوا مساجدهم\" (^٢).\n_________\n(^١) سيأتي برقم (٦٦٩) كتاب: الأذان.\n(^٢) ابن ماجه من حديث عمر بن الخطاب (٧٤١)، قال البوصيري في \"الزوائد\" =","vol":"5","page":529},{"text":"وقوله: (أكنَّ) قال ابن التين: رواه بضم الهمزة، وكسر الكاف على أنه رباعي، وهو قول أبي زيد، وأما الكسائي فقال: هو ثلاثي، تقول: كننت الشيء سترته، وصنته من الشمس، واكننته في نفسي. أسررته، وقال أبو زيد: كننته واكننته بمعنى في الكن، وفي النفس جميعًا.\nوقوله: (وإياك أن تحمر أو تصفر فتفتن الناس)، قال: رويناه بضم التاء على أنه رباعي من أفتن، وأنكر ذلك الأصمعي وأجازه أبو عبيد، ويمكن أن يكون فهم هذا من رد الشارع الخميصة إلى أبي جهم، حيث نظر إلى أعلامها في الصلاة (^١).\nقال البخاري: وَقَالَ أَنَسٌ: يَتَبَاهَوْنَ بِهَا، ثُمَّ لَا يَعْمُرُونَهَا إِلَّا قَلِيلًا.\nوهذا أخرجه ابن خزيمة في \"صحيحه\" من حديث أبي قلابة عن أنس مرفوعا: \"يأتي على الناس زمان يتباهون بالمساجد ثم لا يعمرونها إلا قليلا، (أو) (^٢) قال: يعمرونها قليلا\" (^٣).\n_________\n= (٢٤٩): إسناده ضعيف، فيه أبو إسحاق، كان يدلس، وهو كذاب.\nوقال ابن حجر في \"الفتح\" ١/ ٥٣٩: رجاله ثقات إلا شيخه جبارة بن المغلس، ففيه مقال. وضعفه الألباني في \"ضعيف ابن ماجه\" (١٥٨)، قال: ضعيف جدًّا.\n(^١) يشير المصنف -﵀- إلى حديث عائشة الذي سلف برقم (٣٧٣) كتاب: الصلاة، باب: إذا صلُّى في ثوبٍ له أعلام، ونظر إلى عَلَمها، ورواه مسلم (٥٥٦) كتاب: المساجد، باب: كراهةَ الصلاة في ثوب له أعلام، ولفظه عند البخاري: عن عائشة أن النبي - ﷺ - صلَّى في خميصة لها أعلام، فنظر إلى أعلامها نظرةً، فلما انصرف قال: \"اذهبوا بخميصتي هذِه إلى أبي جهم، وأتوني بأنبجانية أبي جهم، فإنها ألهتني آنفًا عن صلاتي\".\n(^٢) كذا في \"صحيح ابن خزيمة\"، وفي (س) بدون الهمزة.\n(^٣) ابن خزيمة ٢/ ٢٨١ (١٣٢١). ضعف إسناده الألباني في \"صحيح ابن خزيمة\" (١٣٢١)، لكنه روي بلفظ آخر عن أبي قلابة، عن أنس مرفوعًا، ولفظه: \"لا تقوم الساعة حتى يتباهى الناس في المساجد\"، رواه أبو داود (٤٤٩)، والنسائي ٢/ =","vol":"5","page":530},{"text":"وقال البخاري: وَقَالَ ابن عَبَّاسٍ: لَتُزَخْرِفُنَّهَا كَمَا زَخْرَفَتِ اليَهُودُ وَالنَّصَارى.\nوهذا أخرجه أبو داود بإسناد صحيح عنه بعد أن روى عنه مرفوعًا: \"ما أمرت بتشييد المساجد\" (^١).\nو(الزخرفة): الزينة أي: لتزيننها ولتموهنها وأصل الزخرف: الذهب والنهي خوف شغل المصلي، أو لإخراج المال في غير وجهه أو لهما.\nثم ساق البخاري حديث نافع أنَّ عَبْدَ اللهِ أَخْبَرَهُ أَن المَسْجِدَ كَانَ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - مَبْنِيًّا بِاللَّبِنِ، وَسَقْفُهُ الجَرِيدُ، وَعُمُدُهُ خَشَبُ النَّخْلِ، فَلَمْ يَزِدْ فِيهِ أَبُو بَكْرٍ شَيْئًا، وَزَادَ فِيهِ عُمَرُ وَبَنَاهُ عَلَى بُنْيَانِهِ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - بِاللَّبِنِ وَالْجَرِيدِ، وَأَعَادَ عُمُدَهُ خَشَبًا، ثُمَّ غَيَّرَهُ عُثْمَانُ، فَزَادَ فِيهِ زِيَادَةً كَثِيرَةً، وَبَنَى جِدَارَهُ بِالْحِجَارَةِ المَنْقُوشَةِ وَالْقَصَّةِ، وَجَعَلَ عُمُدَهُ\n_________\n= ٣٢، وابن ماجه (٧٣٩)، وأحمد ٣/ ١٣٤، والدارمي ٢/ ٨٨٣ - ٨٨٤ (١٤٤٨)، وابن حبان في \"صحيحه\" ٤/ ٤٩٢، ٤٩٣ (١٦١٣، ١٦١٤). صححه الألباني في \"صحيح أبي داود\" (٤٧٦).\n(^١) \"سنن أبي داود\" (٤٤٨). وصححه ابن حبان ٤/ ٤٩٣ - ٤٩٤ (١٦١٥). وقال الحافظ في \"الفتح\" ١/ ٥٤٠: وإنما لم يذكر البخاري المرفوع منه للاختلاف على يزيد بن الأصم في وصله وإرساله.\nقال الألباني في \"صحيح أبي داود\" (٤٧٥) تعليقًا على قول ابن حجر: وقد وصله أبو فزارة، وهو ثقة، فيجب قبول زيادته. وقال أيضًا -أعني الألباني-: قال الشيخ القاري في \"المرقاة\": وهو موقوف، لكنه في حكم المرفوع. اهـ.\nوهذِه الزيادة الموقوفة قد روى معناها مرفوعًا عن ابن عباس، ورواه ابن ماجه (٧٤٠)، ولفظه: \"أراكم ستُشرِّفون مساجدكم بعدي كما شَرَّفَت اليهود كنائسها، وكما شَرَّقَت النصارى بِيَعَها\". وقد ضعفه البوصيري في \"الزوائد\" (٢٤٨)، قال: هذا إسناد فيه جبارة بن المغلس، وهو كذاب. وضعفه أيضًا الألباني في \"الثمر المستطاب\" ١/ ٤٦٠.","vol":"5","page":531},{"text":"مِنْ حِجَارَةٍ مَنْقُوشَةٍ، وَسَقَفَهُ بِالسَّاجِ.\nقوله: (باللبن) رويناه بفتح اللام وكسر الباء، كما قال ابن التين، وقال ابن السكيت: من العرب من يقول: لبنة ولبن مثل لبدة ولبد.\nقال السهيلي: نخرت عمده في خلافة عمر فجددها، فلما كان عثمان بناه بالحجارة كما سلف، وجعل قبلته من الحجارة (^١).\nو(القصة): بالقاف والصاد المهملة: الحصن، وقال الخطابي: شيء يشبهه، وليس منه (^٢).\nو(الساج): نوع من الخشب يجاء به من الهند (^٣)، ثم بناه عبد الله بن الزبير، ثم الوليد بن عبد الملك، ثم المنصور، ثم المهدي ووسعه، وزاد فيه سنة ستين ومائة، ثم زاد فيه المامون سنة اثنتين ومائتين، وأتقن بنيانه.\nقال السهيلي: ولم يبلغنا أن أحدًا غيَّر منه شيئًا.\nقال ابن بطال: جاءت الآثار عن النبي - ﷺ - بكراهة تشييد المساجد، وتزيينها، فروى حبيب ابن الشهيد، عن الحسن قال: لما بني المسجد قالوا: يا رسول الله، كيف نبنيه؟ قال: \"ليس لي رغبة عن أخي موسى، عريش كعريش موسى\" (^٤) (^٥).\n_________\n(^١) \"الروض الأنف\" ٢/ ٢٤٨.\n(^٢) \"معالم السنن\" ١/ ١٢١. والقصَّة والقصَّة والقَمق: الجَصّ، لغة حجازية، وقيل: الحجارة من الجَصِّ، وقد قصَّصَ داره أَيْ جصَّصَها. انظر: \"الصحاح\" ٣/ ١٠٥٢، \"لسان العرب\" ٦/ ٣٦٥٢، مادة: قصص.\n(^٣) الساج: جمع ساجة، الساجة: الخشبة الواحدة المشَرُجَعَة المرَبَّعَة، كما جلبت من الهند، ويقال للساجة التي يُشَقّ منها الباب: السَّليجة. انظر: \"تهذيب اللغة\" ٢/ ١٥٨٦، \"لسان العرب\" ٤/ ٢١٤١، مادة: سوج، \"الروض الأنف\" ٢/ ٢٤٨.\n(^٤) تقدم تخريجه في حديث (٤٢٨).\n(^٥) \"شرح ابن بطال\" ٢/ ٩٦ - ٩٧.","vol":"5","page":532},{"text":"وقال أُبي: إذا زوَّقتم مساجدكم، وحلَّيتم مصاحفكم فالدمار عليكم (^١)، وقد سلف حديث: \"ما أمرت بتشييد المساجد\".\nوقال ابن عباس: أمرنا أن نبني المساجد جمًا والمدائن شرفًا (^٢)، وقال مجاهد: نهينا أن نصلي في مسجد مشرف (^٣).\n_________\n(^١) لم أجده في رواية أبي، وإنما رواه ابن أبي شيبة ١/ ٢٧٤ (٣١٤٨)، ٦/ ١٤٨ (٣٠٢٢٣) عن سعيد بن أبي سعيد، قال: قال أبي: … فذكره. وعزاه الألباني في \"الصحيحة\" (١٣٥١) إلى \"مصنف ابن أبي شيبة\" (١/ ١٠٠/ ٢ - مخطوط الظاهرية) وذكره عن سعيد بن أبي سعيد مرفوعًا، وقال: وهذا إسناد مرسل حسن. اهـ. ورواه عن أبي الدرداء موقوفًا ابن المبارك في \"الزهد\" (٧٩٧) عن بكر بن سوادة، عن أبي الدرداء به مع تقديم وتأخير في لفظه. وضعفه السيوطي في \"الجامع الصغير\" (٥٨٦)، وضعفه أيضًا المناوي في \"فيض القدير\" ١/ ٤٧٠. وحسنه الألباني في \"صحيح الجامع\" (٥٨٥).\nوقال الألباني في \"الصحيحة\": وهذا إسناد رجاله ثقات رجال مسلم، ولكني لا أدري إذا كان بكر بن سوادة سمع من أبي الدرداء أم لا؟ ولكنه شاهد لا بأس به للمرسل، وهو وإن كان موقوفًا فله حكم الرفع؛ لأنه لا يقال من قبل الرأي، لاسيما وقد روي عنه مرفوعًا. ذكره كذلك الحكيم الترمذي في \"كتاب الأكياس والمغترين\" ص ٧٨ - مخطوط الظاهرية، وكذلك عزاه السيوطي في \"الجامع\" إلى الحكيم عنه، يعني في \"نوادر الأصول\" وذكر المناوي أن إسناده ضعيف. والله أعلم. اهـ.\n(^٢) رواه ابن أبي شيبة ١/ ٢٧٤ (٣١٥١)، والبيهقي ٢/ ٤٣٩، وذكر السيوطي من رواية ابن أبي شيبة مرفوعًا وأشار إلى حسنه في \"الجامع الصغير\" (١٠٦٧)، لكني لم أقف عليه في \"مصنف ابن أبي شيبة\" عن ابن عباس مرفوعًا، وإنما وجدته موقوفًا كما سلف. وضعف الألباني رفعه في \"ضعيف الجامع\" (٥٤)، وضعف الموقوف أيضًا في \"الضعيفة\" (١٧٣١).\n(^٣) لم أقف عليه من قول مجاهد، وإنما وقفت عليه من رواية ليث، عن مجاهد، عن ابن عمر، رواه ابن أبي شيبة ١/ ٢٧٥ (٣١٥٤)، والطبراني ١٢/ ٤٠٧ (١٣٤٩٩)، والبيهقي ٢/ ٤٣٩. وذكره الهيثمي ٢/ ١٦، وقال: رواه الطبراني في \"الكبير\"، =","vol":"5","page":533},{"text":"وهذِه الآثار مع ما ذكره البخاري في الباب تدل على أن السنة في بنيان المساجد القصد، وترك الغلو في تشييدها خشية الفتنة والمباهاة ببنيانها، ألا ترى أن عمر قال للذي أمره ببناء المسجد: أكن الناس من المطر، وإياك أن تحمر أو تصفر فتفتن الناس، وكان عمر قد فتح الله الدنيا في أيامه، ومكنه في المال، فلم يغير المسجد عن بنيانه، ثم كثر المال زمن عثمان فلم يزد أن جعل مكان اللبن حجارة وقصة، وسقفه بالساج مكان الجريد، فلم يقصرا عن البلوغ في تشييده إلى أبلغ الغايات إلا عن علم منهما عن الشارع لكراهة ذلك، وليقتدي بهما في الأخذ من الدنيا بالقصد والكفاية والزهد في معالي أمورها، وإيثار البلغة بها.\nروى برد أبو العلاء، عن القاسم بن عبد الرحمن قال: جمعت الأنصار مالًا، فقالوا: يا رسول الله، ابن بهذا المسجد، فقال: \"إذا يعجب ذلك المنافقين\" (^١)، فدل على أن المؤمنين لا يعجبهم ذلك.\n_________\n= ورجاله رجال الصحيح، غير ليث بن أبي سليم، وهو ثقة مدلس، وقد عنعنه.\nوضعفه الألباني في \"الثمر المستطاب\" ١/ ٤٦٣، قال: وهو ضعيف لما علمت من حال ليث.\n(^١) لم أقف عليه بهذا اللفظ.","vol":"5","page":534},{"text":"<span data-type='title' id=toc-517>٦٣ - باب التَّعَاوُنِ فِي بِنَاءِ المَسْجِدِ\nوَقَولِ اللهِ -﷿-: ﴿مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ﴾ الآية</span>\n٤٤٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُخْتَارٍ قَالَ: حَدَّثَنَا خَالِدٌ الَحذَّاءُ، عَنْ عِكْرِمَةَ: قَالَ لِي ابن عَبَّاسٍ وَلابِنهِ عَليٍّ: انْطَلِقَا إِلَى أَبِي سَعِيدٍ فَاسْمَعَا مِنْ حَدِيثِهِ. فَانْطَلَقْنَا فَإِذَا هُوَ فِي حَائِطٍ يُصْلِحُهُ، فَأَخَذَ رِدَاءَهُ فَاحْتَبَى ثُمَّ أَنْشَأَ يُحَدِّثُنَا حَتَّى أَتَى ذِكْرُ بِنَاءِ الَمسْجِدِ، فَقَالَ: كُنَّا نَحْمِلُ لَبِنَةً لَبِنَةً، وَعَمَّارٌ لَبِنَتَيْنِ لَبِنَتَيْنِ، فَرَآهُ النَّبِيُّ - ﷺ - فَيَنْفُضُ التُّرَابَ عَنْهُ وَيَقُولُ: \"وَيْحَ عَمَّارٍ تَقْتُلُهُ الفِئَةُ البَاغِيَةُ، يَدْعُوهُمْ إِلَى الجَنَّةِ، وَيَدْعُونَهُ إِلَى النَّارِ\". قَالَ: يَقُولُ عَمَّارٌ: أَعُوذُ باللهِ مِنَ الفِتَنِ. [٢٨١٢ - فتح: ١/ ٥٤١]\nسبب نزولها: أنه لما أسر العباس يوم بدر أقبل عليه المسلمون، فعيروه بالكفر وأغلظ له علي، فقال العباس: ما لكم تذكرون مساوئنا دون محاسننا، فقال له علي: ألكم محاسن؟ قال: نعم. إنا لنعمر المسجد الحرام، ونحجب الكعبة، ونسقي الحاج، ونفك العاني، فأنزل الله هذِه الآية.\nوقوله: (﴿شَاهِدِينَ عَلَى أَنْفُسِهِمْ بِالْكُفْرِ﴾) قيل: سجودهم للأصنام واتخاذها آلهة.\nثم ساق البخاري حديث عِكْرِمَةَ: قَالَ لِي ابن عَبَّاسٍ وَلاِبْنِهِ عَلِيٍّ: انْطَلِقَا إِلَى أَبِي سَعِيدٍ فَاسْمَعَا مِنْ حَدِيثِهِ. فَانْطَلَقْنَا فَإِذَا هُوَ فِي حَائِطٍ يُصْلِحُهُ، فَأَخَذَ رِدَاءَهُ فَاحْتَبَى ثُمَّ أَنْشَأَ يُحَدِّثُنَا حَتَّى أَتَى ذِكْرُ بِنَاءِ المَسْجِدِ، فَقَالَ: كُنَّا نَحْمِلُ لَبِنَةً لَبِنَةً، وَعَمَّارٌ لَبِنَتَيْنِ لَبِنَتَيْنِ، فَرَآهُ النَّبِيُّ - ﷺ - فَيَنْفُضُ التُّرَابَ عَنْهُ وَيَقُولُ: \"وَيْحَ عَمَّارٍ تَقْتُلُهُ الفِئَةُ البَاغِيَةُ، يَدْعُوهُمْ إِلَى الجَنَّةِ، وَيَدْعُونَهُ إِلَى النَّارِ\". قَالَ: يَقُولُ عَمَّارٌ: أَعُوذُ باللهِ مِنَ الفِتَنِ.","vol":"5","page":535},{"text":"وهذا الحديث ذكره البخاري في الجهاد (^١).\nوالكلام عليه من أوجه:\nأحدها:\nابن ابن عباس هو السجاد؛ لكثرة عبادته، الثقة ولد ليلة قتل علي في شهر رمضان سنة أربعين فسمي باسمه، وكني بكنيته، فقال له عبد الملك بن مروان: لا والله لا احتمل لك الاسم والكنية جميعًا، فغير كنيته فصيرها أبا محمد، ولي الخلافة (^٢)، وكان له خمسمائة شجرة، فصلى عند أصل كل شجرة ركعتين، فكان يصلي في اليوم ألف ركعة، مات بعد العشر ومائة، إما سنة أربع عشرة، أو سبع عشرة، أو ثمان عشرة، أو تسع عشرة، عن ثمانٍ أو تسع وسبعين سنة، روى له الجماعة خلا البخاري ففي الأدب (^٣).\nالثانية:\nقوله: (انْطَلِقَا إِلَى أَبِي سَعِيدٍ فَاسْمَعَا مِنْ حَدِيثِهِ) فيه: أن العالم يبعث ولده إلى عالم آخر ليتعلم منه؛ لأن العلم لا يحويه أحد.\nوقوله: (في حائطه) أي: بستانه.\nوقوله: (فَأَخَذَ رِدَاءَهُ فَاحْتَبَى ثُمَّ أَنْشَأَ يُحَدِّثُنَا) فيه: أن العالم يتهيأ للحديث ويجلس له جلسة تأهبًا لذلك، ومعنى (أنشا يحدثنا): أخذ في الحديث.\n_________\n(^١) سيأتي برقم (٢٨١٢) باب: مَسْح الغبار عن الرأس في سبيل الله.\n(^٢) في هامش (س): قوله: (ولي الخلافة) ينبغي أن تكون بعد قوله: (…) لا في هذا المكان، فإنه يوهم أنه تولى الخلافة، وليس كذلك، والله أعلم.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٣١٢ - ٣١٤، \"الجرح والتعديل\" ٦/ ١٩٢ (١٠٥٦)، \"تهذيب الكمال\" ٢١/ ٣٥ - ٤٥ (٤٠٩٧)، \"تهذيب التهذيب\" ٣/ ١٨٠.","vol":"5","page":536},{"text":"وقوله: (لبنة ..) إلى آخره، فيه: ارتكاب المشقة في عمل البر.\nقال ابن إسحاق: وعمار أول من بنى لله مسجدًا (^١). قال السهيلي: فكيف أضاف إليه بنيانه، وقد بناه معه الناس (^٢)؟!\nفنقول: إنما عنى بهذا مسجد قباء؛ لأن عمارًا هو الذي أشار على رسول الله - ﷺ - ببنيانه، وهو الذي جمع الحجارة له، فلما أسسه رسول الله - ﷺ - استتم بنيانه عمار، كذا ذكره ابن إسحاق (^٣).\nالثالثة:\nالتعاون في بنيان المسجد من أفضل الأعمال؛ لأن ذلك مما يجزى الإنسان أجره بعد مماته، ومثل ذلك حفر الآبار، وتحبيس الأموال التي يعم العامة نفعها، والولد الصالح يدعو له بعد موته، قال المهلب: وفيه: بيان ما اختلف فيه من قصة عمار (^٤).\nوقوله: \"يدعوهم إلى الجنة، ويدعونه إلى النار\" إنما يصح ذلك في الخوارج الذين بعث إليهم علي بن أبي طالب عمارًا يدعوهم إلى الجماعة، وليس يصح في أحد من الصحابة؛ لأنه لا يجوز لأحد من المسلمين أن يتأول عليهم إلا أفضل التأويل؛ لأنهم الصحابة الذين\n_________\n(^١) حكى هذا القول عن ابن إسحاق السهيلي في \"الروض الأنف\" ٢/ ٢٤٨ باعتباره أثرًا، وهذا الأثر رواه عن القاسم بن عبد الرحمن ابن سعد في \"طبقاته\" ٣/ ٢٥٠، وابن أبي شيبة ٦/ ٣٨٩ (٣٢٢٤٣)، ٧/ ٢٥١ (٣٥٧٧٢)، ٧/ ٣٤١ (٣٦٥٩٢)، وابن أبي عاصم في \"الأوائل\" ١/ ٩١ - ٩٢ (١١٥)، والطبراني ٩/ ١٩٥ - ١٩٦ (٨٩٦١)، وفي \"الأوائل\" ١/ ١٠٩ (٨٠)، والحاكم ٣/ ٣٨٥. ذكره الهيثمي ٢/ ١٠، ٥/ ٢٧١، وقال: رواه الطبراني، وإسناده منقطع.\n(^٢) \"الروض الأنف\" ٢/ ٢٤٨.\n(^٣) نقل قوله السهيلي، انظر التخريج السابق.\n(^٤) كما في \"شرح ابن بطال\" ٢/ ٩٨.","vol":"5","page":537},{"text":"أثنى الله عليهم وشهد لهم بالفضل بقوله: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾. قال المفسرون: وهم أصحاب محمد - ﷺ -، وقد صح أن عمارًا بعثه علي إلى الخوارج يدعوهم إلى الجماعة التي فيها العصمة بشهادة النبي - ﷺ - أن أمته لا تجتمع على ضلال (^١).\n_________\n(^١) يشير إلى حديث: \"إن الله لا يجمع أمتي على ضلالة\"، وقد ورد بألفاظ مختلفة ومن طرق مختلفة، منها: ما رواه الترمذي من حديث ابن عمر مرفوعًا (٢١٦٧)، وقال: هذا حديث غريب من هذا الوجه. والحاكم ١/ ١١٦.\nوما رواه أبو داود (٤٢٥٣) من حديث أبي مالك الأشعري بلفظ: \"إن الله أجاركم من ثلاث خلال: أن لا يدعو عليكم نبيكم فتهلكوا جميعًا، وأن لا يظهر أهل الباطل على أهل الحق، وأن لا تجتمعوا على ضلالة\".\nقال الحافظ في \"التلخيص\" ٣/ ١٤١: هذا حديث مشهور له طرق كثيرة، لا يخلو واحد منها من مقال، منها لأبي داود عن أبي مالك الأشعري مرفوعًا -وذكره- وفي إسناده انقطاع، وللترمذي والحاكم عن ابن عمر مرفوعًا -وذكره- وفيه سليمان بن سفيان المدني، وهو ضعيف.\nوما رواه الترمذي من حديث ابن عباس مرفوعًا (٢١٦٦) بلفظ: \"يد الله مع الجماعة\"، وقال: هذا حديث حسن غريب لا نعرفه من حديث ابن عباس إلا من هذا الوجه. والحاكم ١/ ١١٦ بلفظ: \"لا يجمع الله أمتي -أو قال: هذِه الأمة- على الضلالة أبدًا ويد الله على الجماعة\".\nقال الألباني في \"المشكاة\" (١٧٣) تعليقًا على حديث ابن عمر: علته سليمان المدني، وهو ابن سفيان، وهو ضعيف، لكن الجملة الأولى من الحديث صحيحة - يقصد: \"إن الله لا يجمع أمتي على ضلالة\"- لها شاهد من حديث ابن عباس، أخرجه الترمذي والحاكم وغيرهما بسند صحيح. اهـ. وقد صححه الألباني أيضًا من حديث ابن عمر في \"صحيح الجامع\" (١٨٤٨).\nوروى ابن أبي شيبة ٧/ ٤٥٦ (٣٧١٨١) عن بشير بن عمرو قال: شيعنا ابن مسعود حين خرج، فنزل في طريق القادسية فدخل بستانًا، فقضى الحاجة ثم توضأ ومسح على جوربيه، ثم خرج وإن لحيته ليقطر منها الماء، فقلنا له: اعهد إلينا فإن الناس قد وقعوا في الفتن لا ندري هل نلقاك أم لا، قال: اتقوا الله واصبروا حتى يستريح =","vol":"5","page":538},{"text":"وفيه: أن عمارًا فهم عن النبي - ﷺ - أن هذِه الفتنة في الذين يستعاذ بالله منها، وفي الاستعاذة منها دليل أنه لا يدري أحد في الفتنة أهو مأجور أم مأثوم إلا بغلبة الظن، فلو كان مأجورًا لما استعاذ بالله من الأجر، وهذا يرد الحديث المروي: \"لا تستعيذوا بالله من الفتنة فإنها حصاد المنافقين\" (^١).\nالرابعة:\nفيه: فضيلة ظاهرة لعمار وهو علم من أعلام النبوة؛ لأن الشارع أخبر بما يكون فكان كما قال.\n_________\n= بر أو يستراح من فاجر، وعليكم بالجماعة، فإن الله لا يجمع أمة محمد على ضلالة ..\nصحح إسناده الحافظ في \"التلخيص\" ٣/ ١٤١ قال تعليقًا عليه: ومثله- يعني قول ابن مسعود: وعليكم بالجماعة .. - لا يقال من قبل الرأي.\n(^١) لم أقف عليه بهذا اللفظ، وإنما وجدته بلفظ: \"لا تكرهوا الفتنة في آخر الزمان، فإنها تبين المنافقين\" عن على مرفوعًا، رواه أبو الشيخ الأنصاري في \"طبقات المحدثين بأصبهان \" ٣/ ٥٤١ (٦٩٧)، والديلمي كما في دا الفردوس بماثور الخطاب\" ٥/ ٣٨ (٧٣٩٠)، وعزاه الحافظ في \"الفتح\" ١٣/ ٤٤ لأبي نعيم لكن بلفظ \"تبير المنافقين\" بدلًا من \"تبين المنافقين\"، وقال: في سنده ضعيف ومجهول.\nوذكره السيوطي في \"الدر المنثور\" (٤٤٥) وعزاه للديلمي بلفظ: \"تبين المنافقين\"، وأشار المحقق إلى أنه في نسخة أخرى من المخطوط بلفظ: \"تنثر المنافقين\".\nوذكره محمد طاهر بن علي الهندي في \"تذكرة الموضوعات\" ص ٢٢٢ وعزاه لـ\"الذيل، بلفظ: \"لا تكرهوا الفتن، فإن فيها حصاد المنافقين\". وقال ابن تيمية: موضوع.\nوقد أورده الحافظ في \"الفتح\" ١/ ٥٤٣ بلفظ المصنف: \"لا تستعيذوا بالله … \" وقال: قد سئل ابن وهب قديمًا عنه، فقال: إنه باطل.","vol":"5","page":539},{"text":"<span data-type='title' id=toc-518>٦٤ - باب الاِسْتِعَانَةِ بِالنَّجَّارِ وَالصُّنَّاعِ فِي أَعْوَادِ الْمِنْبَرِ وَالْمَسْجِدِ</span>\n٤٤٨ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلٍ قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - إِلَى امْرَأَةٍ أَنْ: \"مُرِي غُلَامَكِ النَجَّارَ يَعْمَلْ لِى أَعْوَادًا أَجْلِسُ عَلَيْهِنَّ\". [انظر: ٣٣٧ - مسلم: ٥٤٤ - فتح: ١/ ٥٤٣]\n\n٤٤٩ - حَدَّثَنَا خَلَّادٌ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ بْن أَيْمَنَ، عَنْ أَبِيهِ، عَنْ جَابِرٍ، أَنَّ امْرَأَةَ قَالَتْ: يَا رَسُولَ اللهِ، أَلا أَجْعَلُ لَكَ شَيْئًا تَقْعُدُ عَلَيْهِ، فَإِنَّ لِي غُلَامًا نَجَّارًا؟ قَالَ: \"إِنْ شِئْتِ\". فَعَمِلَتِ الِمنْبَرَ. [٩١٨، ٢٠٩٥، ٣٥٨٤، ٣٥٨٥ - فتح: ١/ ٥٤٣]\nذكر فيه حديث سهل: بَعَثَ رَسُولُ اللهِ - ﷺ - إِلَى امْرَأَةٍ: \"مُرِي غُلَامَكِ النَّجَّارَ يَعْمَلْ لِي أَعْوَادًا أَجْلِسُ عَلَيْهِنَّ\".\nوحديث جابر أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللهِ، أَلَا أَجْعَلُ لَكَ شَيْئًا تَقْعُدُ عَلَيْهِ، فَإِنَّ لِي غُلَامًا نَجَّارًا؟ قَالَ: \"إِنْ شِئْتِ\". فَعَمِلَتِ المِنْبَرَ.\nأما حديث سهل تقدم في باب الصلاة في السطوح والمنبر والخشب (^١)، وسيأتي في البيوع أيضًا (^٢)، وحديث جابر يأتي في البيوع (^٣)، وعلامات النبوة (^٤).\nوهو دال لما ترجم له، وهو الاستعانة بأهل الصناعات والقدرة في كل شيء يشمل المسلمين نفعه، والنادر إلى ذلك مشكور له فعله.\nفإن قلت: حديث سهل يخالف معنى حديث جابر، وذلك أن حديث\n_________\n(^١) سلف برقم (٣٧٧) كتاب: الصلاة.\n(^٢) سيأتي برقم (٢٠٩٤) باب: النجَّار.\n(^٣) سيأتي برقم (٢٠٩٥) باب: النجَّار.\n(^٤) سيأتي برقم (٣٥٨٤، ٣٥٨٥) كتاب: المناقب.","vol":"5","page":540},{"text":"سهل: أنه - ﷺ - سأل المرأة أن تأمر غلامها بعمل المنبر، وحديث جابر أن المرأة سألت ذلك.\nوأجيب: بأنه يحتمل أن تكون المرأة بدأت رسول الله بالمسألة وتبرعت له بعمل المنبر، فلما أباح لها ذلك وقبل رغبتها أمكن أن تنظر الغلام بعمله، فتعلقت نفسه - ﷺ - به فاستنجزها إتمامه، وإكمال عدتها إذ علم - ﷺ - طيب نفسها بما بذلته من صنعة غلامها، وقد أسلفنا ذلك في باب الصلاة في السطوح، وقد يمكن أن يكون إرساله لها ليعرفها بصفة ما يصنع الغلام في الأعواد، وأن يكون ذلك منبرًا.\nوفيه: أن من وعد غيره لعدة أنه يجوز استنجازه فيها، وتحريكه في إتمامها.","vol":"5","page":541},{"text":"<span data-type='title' id=toc-519>٦٥ - باب مَنْ بَنَى مَسْجِدًا</span>\n٤٥٠ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابن وَهْبٍ، أَخْبَرَنِي عَمْرٌو، أَنَّ بُكَيْرًا حَدَّثَهُ، أَنَّ عَاصِمَ بْنَ عُمَرَ بْنِ قَتَادَةَ حَدَّثَهُ، أَنَّهُ سَمِعَ عُبَيْدَ اللهِ الَخوْلَانِيَّ، أَنَّهُ سَمِعَ عُثْمَانَ بْنَ عَفَّانَ، يَقُولُ عِنْدَ قَوْلِ النَّاسِ فِيهِ حِينَ بَنَى مَسْجِدَ الرَّسُولِ - ﷺ -: إِنَّكُمْ أَكْثَرْتُمْ، وِإِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ بَنَى مَسْجِدًا -قَالَ بُكَيْرٌ: حَسِبْتُ أَنَّهُ قَالَ: يَبْتَغِي بِهِ وَجْهَ اللهِ- بَنَى اللهُ لَهُ مِثْلَهُ فِي الجَنَّةِ\". [مسلم: ٥٣٣ - فتع: ١/ ٥٤٤]\nذكر فيه عن عثمان أنه قال عِنْدَ قَوْلِ النَّاسِ فِيهِ حِينَ بَنَى مَسْجِدَ الرَّسُولِ - ﷺ -: إِنَّكُمْ أَكْثَرْتُمْ، وَإنِّي سَمِعْتُ رسول الله - ﷺ - يقُولُ: \"مَنْ بَنَى مَسْجِدًا -قَالَ بُكَيْرٌ: حَسِبتُ أَنَّهُ قَالَ: يَبْتَغِي بِهِ وَجْهَ اللهِ- بَنَى اللهُ لَهُ مِثْلَهُ فِي الجَنَّةِ\".\nهذا الحديث أخرجه مسلم (^١) أيضا في آخر كتابه (^٢) وهي سنة مشهورة رواها جماعات عن عثمان - ﵁ -:\nمنهم: عمر؛ أخرجه ابن حبان في \"صحيحه\" بلفظ: \"من بنى (لله) (^٣) مسجدًا يذكر فيه اسم الله بنى الله له بيتا في الجنة\" (^٤)، ولأبي نعيم: \"لا يريد به رياءً ولا سمعة\" (^٥)\n_________\n(^١) في هامش (س): أخرجه مسلم في الصلاة أيضًا، وفي آخر كتابه فاعلمه.\n(^٢) مسلم (٥٣٣) كتاب: المساجد، باب: فضل بناء المساجد والحث عليها، وبعد حديث (٢٩٨٣) (٥٣٣/ ٤٣ - ٤٤) كتاب: الزهد والرقائق، باب: فضل بناء المساجد.\n(^٣) ليست في المطبوع من \"صحيح ابن حبان\".\n(^٤) ابن حبان ٤/ ٤٨٦ (١٦٠٨)، ١٠/ ٤٨٦ (٤٦٢٨).\n(^٥) ورواه بهذا اللفظ من حديث عائشة الطبراني في \"الأوسط\" ٧/ ١١١ (٧٠٠٥).\nذكره الهيثمي ٢/ ٨، وقال: رواه الطبراني في \"الأوسط\"، وفيه المثنى بن الصباح، ضعفه يحيى القطان وجماعة، ووثقه ابن معين في رواية، وضعفه في أخرى. =","vol":"5","page":542},{"text":"ومنهم علي أخرجه ابن ماجه بإسناد ضعيف بلفظ: \"من بنى لله مسجدًا من ماله\" (^١).\nومنهم جابر أخرجه ابن خزيمة بلفظ: \"من حفر ماء لم يشرب منه كبد حر (^٢) من جن ولا إنس ولا طائر إلا آجره الله يوم القيامة، ومن بنى (لله) (^٣) مسجدًا كمفحص قطاة أو أصفر بنى الله (له) (^٤) بيتا في الجنة\". (^٥)\nومنهم أبو ذر أخرجه أبو نعيم بلفظ: \"من بنى لله مسجدًا ولو كمفحص (^٦) قطاة\" (^٧) وقال أبو حاتم الرازي: نفس الحديث موقوف، وهو أصح (^٨).\nومنهم: أبو بكر: \"من بنى مسجدًا ولو مثل مفحص قطاة\" (^٩)؛ قال أبو حاتم الرازي: منكر (^١٠).\n_________\n= وصححه الألباني في \"الصحيحة\" (٣٣٩٩)، قال: حسن أو صحيح بشواهده.\n(^١) \"سنن ابن ماجه\" (٧٣٧). قال البوصيري في \"مصباح الزجاجة\" ١/ ٩٣: هذا إسناد ضعيف؛ الوليد مدلس، وابن لهيعة ضعيف.\n(^٢) في \"صحيح ابن خزيمة\": حري.\n(^٣) لفظ الجلالة ليس في المطبوع من \"صحيح ابن خزيمة\".\n(^٤) من \"صحيح ابن خزيمة\" وليست في (س).\n(^٥) \"صحيح ابن خزيمة\" ٢/ ٢٦٩ (١٢٩٢).\n(^٦) في \"حلية الأولياء\" بروايتين عن أبي ذر، إحداها بلفظ: \"مثل مفحص\". والأخرى بلفظ: \"مفحص\".\n(^٧) \"حلية الأولياء\" ٤/ ٢١٧.\n(^٨) \"علل ابن أبي حاتم\" ١/ ٩٧ (٢٦١).\n(^٩) رواه الطبراني في \"الأوسط\" ٧/ ١٤٦ (٧١١٤)، وأبو نعيم في \"الحلية\" ٥/ ٢٤.\nوذكره الهيثمي ٢/ ٨، وقال: رواه الطبراني في \"الأوسط\"، وفيه: وهب بن حفص، وهو ضعيف.\n(^١٠) \"علل أبن أبي حاتم\" ١/ ١٤٠ (٣٩٠).","vol":"5","page":543},{"text":"ومنهم أنس أخرجه أبو عيسى بلفظ: \"من بنى لله مسجدًا صغيرًا كان أو كبيرًا\" (^١)؛ وأخرجه أبو نعيم بلفظ: \"من بنى لله مسجدًا في الدنيا يريد به وجه الله\" قالوا: إذن نكثر يا رسول الله، قال: \"الله أكثر\" (^٢)، وفي لفظ: \"كل بناء وبال على صاحبه يوم القيامة إلا مسجدًا، فإن له به قصرًا في الجنة من لؤلؤة\" (^٣).\nومنهم: أبو هريرة أخرجه البيهقي في \"شعب الإيمان\" بلفظ: \"من بنى بيتًا يعبد الله فيه حلالًا بنى الله له بيتًا في الجنة من الدر والياقوت\" (^٤). قال أبو زرعة: هو وهم، وقال ابن أبي حاتم: الصحيح أنه موقوف (^٥).\n_________\n(^١) \"سنن الترمذي\" (٣١٩). وقد ضعفه العلامة أحمد شاكر في تعليقه عليه، وضعفه أيضًا العلامة الألباني في \"ضعيف الجامع\" (٥٥٠٩).\n(^٢) لم أقف عليه بهذا اللفظ، ووجدته من حديث أنس مرفوعًا لابن عدي في \"الكامل\" ٦/ ٤٧ بلفظ: \"من بنى لله مسجدًا ولو مفحص قطاة بنى الله له بيتًا في الجنة\". قالوا: يا رسول الله، إذن يكثر. قال: \"فالله أكثر\". وفي سنده عمر بن رديح، وقد ضعفه ابن عدي.\n(^٣) لم أقف عليه بهذا اللفظ، وإنما وجدته بلفظ مقارب دون لفظ: \"فإن له به قصرًا في الجنة من لؤلؤة\"، رواه من حديث أنس مطولًا مرفوعًا أبو داود (٥٢٣٧) بلفظ: \" .. أما إن كلَّ بناء وبال على صاحبه إلا ما لا إلا ما لا\"- يعني: ما لابد منه. وأحمد ٣/ ٢٢٠ بلفظ: \"أما إن كل بناء هدٌّ على صاحبه يوم القيامة، إلَّا ما كان في مسجد- أو في بناء مسجد .. \"، وابن أبي الدنيا في \"قصر الأمل\" (٢٨٤) بلفظ: \"كل بناء وبال على أهله يوم القيامة إلا مسجد .. \"، والبيهقي في \"شعب الإيمان\" ٧/ ٣٩٠ - ٣٩١ (١٠٧٠٥، ١٠٧٠٧) بلفظ ابن أبي الدنيا. وجود إسناد أبي داود الحافظ العراقي في \"تخريج الإحياء\" (٤٠٥٤). وضعفه الألباني في \"ضعيف الجامع\" (٤٢٢).\n(^٤) \"شعب الإيمان\" ٣/ ٨٠ (٢٩٣٧) بلفظ: \"من بنى لله بيتًا يعبد الله فيه من مال حلال بنى الله له بيتًا في الجنة من در وياقوت\". فيه سنده سليمان بن داود اليمامي، وهو منكر الحديث. انظر: \"لسان الميزان\" ٣/ ٣٦٧ - ٣٦٩ (٣٩٠٣).\n(^٥) \"علل الحديث\" ١/ ١٧٨.","vol":"5","page":544},{"text":"وروي أيضا من حديث معاذ (^١)، وواثلة (^٢)، وعمرو بن عبسة (^٣) وأبي أمامة (^٤)، وعائشة (^٥)، وأبي قرصافة (^٦)، وابن عمر (^٧)\n_________\n(^١) رواه الإسماعيلي في \"المعجم\" ٢/ ٧٠١ - ٧٠٢، والسهمي في \"تاريخ جرجان\" ص ١١٢، وابن الجوزي في \"العلل المتناهية\" ١/ ٤٠٦ (٦٨٢) وقال: هذا حديث لا يصح، قال الفلاس: كان عاصم بن سليمان يضع الحديث. وقال النسائي: متروك. وقال الدارقطني: كذاب.\n(^٢) رواه أحمد ٣/ ٤٩٠، والبخاري في \"التاريخ الكبير\" ٢/ ٧١، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١٧٧ - ١٧٨ (٩٢٠)، والطبراني ٢٢/ (٢١٣)، وابن عدي في \"الكامل\" ٣/ ١٦٨. وذكره الهيثمي ٢/ ٧ وقال: رواه أحمد والطبراني في \"الكبير\"، وفيه الحسن بن يحيى الخُشني، ضعفه الدارقطني وابن معين في رواية، ووثقه في رواية، ووثقه دحيم وأبو حاتم.\n(^٣) رواه النسائي ٢/ ٣١، وفي \"الكبرى\" ٣/ ٢٥٥ (٧٦٧)، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٣٩ - ٤٠ (١٣٢٨)، والطبراني في \"مسند الشاميين\" ٢/ ١٨٨ (١١٦٢)، والبغوي في \"شرح السنة\" ٩/ ٣٥٥ (٢٤٢٠). صححه الألباني في \"صحيح الجامع\" (٦١٣٠).\n(^٤) رواه الطبراني ٨/ ٢٢٥ (٧٨٨٩). ذكر الهيثمي ٢/ ٨ وقال: وفيه علي بن زيد، وهو ضعيف.\n(^٥) رواه أبو عبيد في \"غريب الحديث\" ١/ ٤٣٦، والبزار كما في \"كشف الأستار\" (٤٠٤)، والطبراني في \"الأوسط\" ٦/ ٣٤٧ (٦٥٨٦)، ٧/ ١١١ (٧٠٠٥)، ذكره الهيثمي ٢/ ٨ من طريقين، قال في أحدهما: رواه البزار والطبراني في \"الأوسط\" باختصار، وفيه: كثير بن عبد الرحمن، ضعفه العقيلي وذكره ابن حبان في \"الثقات\". اهـ. وقال في الطريق الآخر: رواه الطبراني في \"الأوسط\"، وفيه المثنى بن الصباح، ضعفه يحيى القطان وجماعة، ووثقه ابن معين في رواية، وضعفه في أخرى. اهـ.\nوجوَّد إسناد أبي عبيد في \"غريبه\" الشوكانيُّ في \"نيل الأوطار\" ٢/ ١٤٨.\n(^٦) رواه الطبراني ٣/ ١٩ (٢٥٢١). ذكره الهيثمي ٢/ ٩ وقال: رواه الطبراني في \"الكبير\"، وفي إسناده مجاهيل. وضعفه الألباني في \"الضعيفة\" (١٦٧٥).\n(^٧) رواه البزار كما في \"كشف الأستار\" (٤٠٣)، والطبراني في \"الأوسط\" ٦/ ١٩٤ =","vol":"5","page":545},{"text":"وابن عمرو (^١)، وأبي سعيد (^٢)، وأم حبيبة (^٣)، وغيرهم (^٤).\nوالمساجد بيوت الله وقد أضافها إلى نفسه بقوله: ﴿إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾ وحسبك بهذا شرفًا لها، وقال تعالى: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ﴾ الآية، فهي أفضل بيوت الدنيا وخير بقاع الأرض، وقد تفضل الله تعالى على بانيها بأن بنى له\n_________\n= (٦١٦٧)، قال البزار: لا نعلمه إلا عن ابن عمر بهذا الإسناد، والحكم ليِّن الحديث، وقد روى عنه جماعة كثيرة.\nوذكره الهيثمي ٢/ ٧ وقال: رواه البزار والطبراني في \"الأوسط\" إلا أنه قال- يقصد الطبراني-: \"ولو كمفحص قطاةٍ\"، وفيه الحكم بن ظهير وهو متروك.\n(^١) رواه أحمد ٢/ ٢٢١. وذكره الهيثمي ٢/ ٧ وقال: رواه أحمد، وفيه الحجاج بن أرطاة، وهو متكلم فيه.\n(^٢) لم أقف عليه.\n(^٣) رواه الطبراني ٢٣/ ٢٣١ (٤٣٧)، وابن عدي في \"الكامل\" ٤/ ٣٥٠، ٨/ ٤٢٦.\n(^٤) رواه أيضًا من حديث ابن عباس أحمد ١/ ٢٤١، والبزار كما في \"كشف الأستار\" (٤٠٢). وقال: لا نعلمه يروى عن ابن عباس إلا بهذا الإسناد، وجابر تكلم فيه جماعة، ولا نعلم أحدًا قدوة ترك حديثه. اهـ.، وذكره الهيثمي ٢/ ٧ وقال: رواه أحمد والبزار، وفيه جابر الجعفي، وهو ضعيف.\nورواه أيضًا من حديث أسماء بنت يزيد أحمد ٦/ ٤٦١، والطحاوي في \"شرح مشكل الآثار\" \"تحفة\" ١/ ٤٥٧ (٤٤٨)، والعقيلي في \"الضعفاء\" ٢/ ١٢٦، والطبراني ٢٤/ (٤٦٨)، وفي \"الأوسط\" ٨/ ٢٢١ - ٢٢٢ (٨٤٥٩). ذكره الهيثمي ٢/ ٨. وقال: ورجاله موثقون. والحديث: فيه محمود بن عمرو الأنصاري، قال الحافظ في \"التقريب\" (٦٥١٤): مقبول.\nوروي أيضًا عن غير هؤلاء، ذكر الشوكاني في \"نيل الأوطار\" ٢/ ١٤٨ نقلًا عنه لابن منده في كتابه \"المستخرج من كتب الناس\" أنه رواه عن النبي - ﷺ - رافع بن خديج، وعبد الله بن عمر، وعمران بن حصين، وفضالة بن عبيد، وقدامة بن عبد الله العامري ومعاوية بن حيدة، والمغيرة بن شعبة، والمقداد بن معد يكرب، وأبو سعيد الخدري.","vol":"5","page":546},{"text":"قصرًا في الجنة، وأجر المسجد جارٍ لمن بناه في حياته وبعد مماته، ما دام يذكر الله فيه، ويصلى فيه، وهذا مما جاءت المجازاة فيه من جنس الفعل.\nوقوله: (حين بنى مسجد الرسول) […] (^١) حين بناه بالحجارة وزاد فيه كما تقدم.\nوقوله: (يبتغي به وجه الله) أي: مخلصا في بنائه له، ومن كتب اسمه عليه. فهو بعيد من الإخلاص كما نبه عليه ابن الجوزي؛ لأن المخلص يكتفي برؤية العمل المعمول معه، وقد كان حسان بن أبي حسان يشتري أهل البيت فيعتقهم ولا يخبرهم من هو.\nوقوله: \"بنى الله له مثله في الجنة\" يحتمل أن يكون مثله في المسمى، وأما السعة فمعلوم فضلها أو فضله على بيوت الجنة كفضل المسجد على بيوت الدنيا؛ بسبب إضافته إلى الرب تعالى، وقد بشر الشارع خديجة ﵂ ببيت في الجنة من قصب لا صخب فيه ولا نصب (^٢)، والآخر يضاعف بحسب ما يقترن بالفعل من الإخلاص، ولما فهم عثمان هذا المعنى سابق في بناء المسجد، وحسنه وأخلص فيه وتابعوه.\n_________\n(^١) كلمة غير واضحة بالأصل.\n(^٢) يشير إلى حديث عبد الله بن أبي أوفي، الآتي برقم (١٧٩٢) كتاب: العمرة، باب: متى يُحِلُّ المعتمر، وبرقم (٣٨١٩) كتاب: مناقب الأنصار، باب: تزويج النبي - ﷺ - خديجة، وفضلها ﵂. ورواه مسلم (٢٤٣٣) كتاب: فضائل الصحابة، باب: فضائل خديجة أم المؤمنين رضي الله تعالى عنها.","vol":"5","page":547},{"text":"<span data-type='title' id=toc-520>٦٦ - باب يَأْخُذُ بِنُصُولِ النَّبْلِ إِذَا مَرَّ فِي المَسْجِدِ</span>\n٤٥١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: قُلْتُ لِعَمْرٍو: أَسَمِعْتَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: مَرَّ رَجُلٌ فِي الَمسْجِدِ وَمَعَهُ سِهَامٌ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"أَمْسِكْ بِنِصَالِهَا\".؟ [٧٠٧٣، ٧٠٧٤ - مسلم: ٢٦١٤ - فتح: ١/ ٥٤٦]\nحَدَّثَنَا قُتَيْبَةُ، ثَنَا سُفْيَانُ قَالَ: قُلْتُ لِعَمْرٍو: أَسَمِعْتَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: مَرَّ رَجُلٌ فِي المَسْجِدِ وَمَعَهُ سِهَامٌ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"أَمْسِكْ بِنِصَالِهَا\".","vol":"5","page":548},{"text":"<span data-type='title' id=toc-521>٦٧ - باب المُرُورِ فِي المَسْجِدِ</span>\n٤٥٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدَّثَنَا أَبُو بُرْدَةَ بْنُ عَبْدِ اللهِ قَالَ: سَمِعْتُ أَبَا بُرْدَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ مَرَّ فِي شَيْءٍ مِنْ مَسَاجِدِنَا أَوْ أَسْوَاقِنَا بِنَبْلٍ، فَلْيَأْخُذْ عَلَى نِصَالِهَا، لَا يَعْقِرْ بِكَفِّهِ مُسْلِمًا\". [٧٠٧٥ - مسلم ٢٦١٥ - فتح: ١/ ٥٤٧]\nحَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، ثَنَا عَبْدُ الوَاحِدِ، ثَنَا أَبُو بُرْدَةَ بْنُ عَبْدِ اللهِ قَالَ: سَمِعْتُ أَبَا بُرْدَةَ، عَنْ أَبيهِ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"مَنْ مَرَّ فِي شَيْءٍ مِنْ مَسَاجِدِنَا أَوْ أَسْوَاقِنَا بِنَبْلٍ، فَلْيَأْخُذْ عَلَى نِصَالِهَا، لَا يَعْقِرْ بِكَفِّهِ مُسْلِمًا\".\nهذان الحديثان أخرجهما البخاري أيضا في الفتن (^١)، ومسلم في الأدب (^٢).\nوالكلام عليهما من أوجه:\nأحدها:\nلم يذكر في حديث جابر في آخره هنا فقال: نعم، وقد ذكره البخاري كذلك في موضع آخر (^٣).\nوقد اختلف أهل الحديث فيما إذا قال التلميذ لشيخه: أخبرك فلان بكذا وكذا هل يشترط نطقه أم لا؟\nوفي رواية ثابت عنه: \"إذا مر أحدكم في مجلس أو سوق وبيده نبل\n_________\n(^١) حديث جابر سيأتي برقم (٧٠٧٣، ٧٠٧٤) باب: قول النبي - ﷺ -: \"من حمل علينا السلاح فليس منَّا\". وحديث أبي موسى سيأتي برقم (٧٠٧٥).\n(^٢) حديث جابر رواه مسلم (٢٦١٤) كتاب: البر والصلة، باب: أمر من مَرَّ بسلاح في مسجد أو سوق أو غيرهما من المواضع الجامعة للناس أن يمسك بنصالها.\nوحديث أبي موسى رواه مسلم أيضًا (٢٦١٥).\n(^٣) سيأتي برقم (٧٠٧٣).","vol":"5","page":549},{"text":"فليأخذ بنصالها، ثم ليأخذ بنصالها\" (^١).\nثانيها:\nفي الحديث تأكيد حرمة المسلم لئلا يروع بها أو يؤذي؛ لأن المسجد مورد الخلق ولا سيما أوقات الصلوات، وهذا من كريم خلقه ورأفته بالمؤمنين، والمراد به التعظيم لقليل الدم وكثيره بين المسلمين.\nثالثها:\nفيه جواز إدخال السلاح المسجد، وعند أبي القاسم في \"الأوسط\" من حديث أبي البلاد عن محمد بن (عبد الله) (^٢) قال: كنا عند أبي سعيد الخدري فقلب رجل نبلا، فقال أبو سعيد: ما كان هذا يعلم أن رسول الله - ﷺ - نهى عن تقليب السلاح ونبله (^٣) -يعني: في المسجد-.\nوقد جاء النهي عن شهر السلاح في المسجد ونشر النبل فيه من حديث ابن عمر (^٤) وواثلة (^٥) ..\n_________\n(^١) مسلم (٢٦١٥/ ١٢٣).\n(^٢) كذا في (س)، وفي \"الأوسط\": عبيد الله.\n(^٣) \"المعجم الأوسط\" ٤/ ٢١٨ - ٢١٩ (٤٥٢٤). ذكره الهيثمي ٢/ ٢٦ وقال: رواه الطبراني في \"الأوسط\"، وفيه أبو البلاد، ضعفه أبو حاتم.\n(^٤) رواه ابن ماجه (٧٤٨) بلفظ: \"خصال لا تنبغي في المسجد لا يُتخذ طريقًا ولا يشهر فيه سلاح .. \" الحديث. وابن عدي في \"الكامل\" ٤/ ١٥٤، وقال: حديث غير محفوظ، وزيد بن جبيرة عامة ما يرويه لا يتابعه عليه أحد. اهـ. وابن الجوزي في \"العلل\" ١/ ٤٠٣ (٦٧٦) وقال: لا يصح عن رسول الله - ﷺ -. وقال البوصيري في \"مصباح الزجاجة\" ١/ ٩٥: هذا إسناد فيه زيد بن جبيرة، قال ابن عبد البر: أجمعوا على أنه ضعيف. وقال الألباني في \"ضعيف ابن ماجه\" (١٦٣): ضعيف، وصحت منه الخصلة الأولى.\n(^٥) رواه ابن ماجه (٧٥٠) بلفظ: \"جنِّبوا مساجدكم صبيانكم ومجانينكم … وسل سيوفكم .. \" الحديث. =","vol":"5","page":550},{"text":"وابن عباس (^١)، وغيرهم (^٢) بأسانيد ضعيفة.\n_________\n= قال البوصيري في \"مصباح الزجاجة\" ١/ ٩٥: إسناده ضعيف، أبو سعيد، هو محمد بن سعيد الصواب، قال أحمد: عمدًا كان يضع الحديث. وقال البخاري: تركوه. وقال النسائي: كذاب. قلت -أي البوصيري-: والحرث بن نبهان ضعيف. اهـ. ضعفه الألباني في \"ضعيف ابن ماجه\" (١٦٤). ورواه من حديث واثلة وأبي الدرداء وأبي أمامة جميعًا العقيلي في \"الضعفاء\" ٣/ ٣٤٧ - ٣٤٨. وقال: الرواية فيها لين. والطبراني ٨/ ١٣٢ (٧٦٠١)، وفي \"مسند الشاميين\" ٤/ ٣٢١ (٣٤٣٦)، وابن عدي في \"الكامل\" ٦/ ٣٧٥، والبيهقي ١٠/ ١٠٣ وقال: فيه العلاء بن كثير هذا شامي منكر الحديث. وابن الجوزي في \"العلل\" ١/ ٤٠٤ (٦٧٧) وقال: هذا حديث لا يصح عن رسول الله - ﷺ -، قال أحمد بن حنبل: العلاء ليس بشيء. وقال البخاري: منكر الحديث. وقال ابن حبان: يروي الموضوعات عن الأثبات. وذكره الهيثمي ٢/ ٢٥ - ٢٦، وقال: رواه الطبراني في \"الكبير\"، وفيه العلاء بن كثير الليثي الشامي، وهو ضعيف. وقال الألباني في \"ضعيف الترغيب\" (١٨٧): ضعيف جدًّا.\n(^١) لم أقف عليه، لكن العيني في \"عمدة القاري\" ٤/ ٣٢ ذكر حديثًا لابن عباس وعزاه لابن ماجه، لفظه: \"نزهوا المساجد ولا تتخذوها طرقًا، ولا تمّر فيه حائض ولا يقعد فيه جنب إلا عابري سبيل، ولا ينثر فيه نبل، ولا يسلُّ فيه سيف، ولا يضرب فيه حدَ، ولا ينشد فيه شعر، فإن أنشد قيل: فضّ الله فاك\".\nذكره الألباني في \"الثمر المستطاب\" ٢/ ٧٢٥ وقال: وهذا لم أجده عند ابن ماجه، ولم يورده النابلسي في \"الذخائر\" ولا وجدته في شيء من كتب السنة التي عندي، وما أراه يصح. والله أعلم.\n(^٢) روي أيضًا من حديث معاذ بن جبل، رواه بلفظ واثلة مع تقديم وتأخير، رواه عبد الرزاق ١/ ٤٤١ - ٤٤٢ (١٧٢٦)، والطبراني في \"مسند الشاميين\" ٤/ ٣٧٤ (٣٥٩١). وضعفه البيهقي ١٠/ ١٠٣. وروي أيضًا من حديث جبير بن مُطعِم، رواه الطبراني ٢/ ١٣٩ (١٥٨٩) بلفظ: \"لا تُسَلُّ السيوت ولا تُنْثَر النبل في المساجد .. \" الحديث. ذكره الهيثمي ٢/ ٢٥ وقال: رواه الطبراني في \"الكبير\" وفيه بشر بن جبلة، وهو ضعيف.","vol":"5","page":551},{"text":"<span data-type='title' id=toc-522>٦٨ - باب الشِّعْرِ فِي المَسْجِدِ</span>\n٤٥٣ - حَدَّثَنَا أَبُو اليَمَانِ الَحكَمُ بْنُ نَافِع قَالَ: أَخْبَرَنَا شعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بن عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّة سَمِعَ حَسَّانَ بْنَ ثَابِتِ الأنصَارِيَّ يَسْتَشْهِدُ أَبَا هُرَيْرَةَ: أَنْشُدُكَ اللهَ هَلْ سَمِعْتَ النَّبِيَّ - ﷺ - يَقُولُ: \"يَا حَسَّانُ، أَجِبْ عَنْ رَسُولِ اللهِ - ﷺ -، اللَّهُمَّ أَيِّدْهُ بِرُوحِ القُدُسِ؟ \" قَالَ أَبُو هُرَيْرَةَ: نَعَمْ. [٣٢١٢، ٦١٥٢ - مسلم: ٢٤٨٥ - فتح: ١/ ٥٤٨]\nحَدَّثَنَا (أَبُو اليَمَانِ) (^١) الحَكَمُ بْنُ نَافِعٍ، أنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أنَّهُ سَمِعَ حَسَّانَ بْنَ ثَابِتٍ الأَنْصَارِيَّ يَسْتَشْهِدُ أَبَا هُرَيْرَةَ: أَنْشُدُكَ اللهَ هَلْ سَمِعْتَ النَّبِيَّ - ﷺ - يَقُولُ: \"يَا حَسَّانُ، أَجِبْ عَنْ رَسُولِ اللهِ - ﷺ -، اللَّهُمَّ أَيِّدْهُ بِرُوحِ القُدُسِ\"؟ قَالَ أَبُو هُرَيْرَةَ: نَعَمْ.\nالكلام عليه من أوجه:\nأحدها:\nهدا الحديث أخرجه البخاري أيضًا في باب بدء الخلق (^٢)، والأدب (^٣)، وأخرجه مسلم في الفضائل (^٤).\n_________\n(^١) عليها في الأصل علاقة أنها نسخة.\n(^٢) سيأتي برقم (٣٢١٢) باب: ذكر الملائكة.\n(^٣) سيأتي برقم (٦١٥٢) باب: هجاء المشركين.\n(^٤) مسلم (٢٤٨٥) باب: فضائل حسان بن ثابت، وأبو داود (٥٠١٣، ٥٠١٤)، والنسائي ٢/ ٤٨، وفي \"السنن الكبرى\" ١/ ٢٦٢ - ٢٦٣ (٧٩٥)، ٦/ ٥١ (٩٩٩٩، ١٠٠٠٠).\nفي هامش (س) ما نصه: من خط الشيخ: أبو داود في الأدب والنسائي في الصلاة، والسمر في الليل.","vol":"5","page":552},{"text":"ثانيها:\nلم يذكر أبو مسعود والحميدي وغيرهما أن لحسان بن ثابت رواية في هذا الحديث ولا ذكروا له حديثًا مسندًا، وإنما أوردوا هذا الحديث في مسند أبي هريرة (^١)، وخالف خلف فذكره في مسند حسان، وأنه روى عن النبي - ﷺ - هذا الحديث، وذكر في مسند أبي هريرة أن البخاري أخرجه في الصلاة عن أبي اليمان به، وذكر ابن عساكر لحسان حديثين مسندين أحدهما هذا (^٢)، وذكر أنه في أبي داود من طريق سعيد بن المسيب عن أبي هريرة (^٣)، قال: وليس في حديثه استشهاد حسان به وأنه في النسائي مرة بالاستشهاد (^٤)، ومرة من حديث سعيد عن عمر بعدمه (^٥).\nثم أورده في مسند أبي هريرة من طريق أبي سلمة عنه (^٦).\nوفي كتاب \"من عاش مائة وعشرين سنة من الصحابة\" (^٧) من حديث عبيد الله بن عبد الله، عن أبي هريرة أن عمر مر بحسان .. الحديث.\nقال المنذري: وسعيد لم يصح سماعه من عمر، فإن كان سمع ذلك من حسان فيتصل (^٨).\n_________\n(^١) \"الجمع بين الصحيحين\" ٣/ ٣٢.\n(^٢) \"تاريخ دمشق\" ١٢/ ٣٨٤.\n(^٣) أبو داود (٥٠١٤).\n(^٤) النسائي ٢/ ٤٨، وفي \"السنن الكبرى\" ١/ ٢٦٢ - ٢٦٣ (٧٩٥)، ٥١/ ٦ (٩٩٩٩).\n(^٥) في \"الكبرى\" كما في \"تحفة الأشراف\" ٣/ ٦١، وكذا رواه أحمد ٥/ ٢٢٢.\n(^٦) في \"الكبرى\" ٦/ ٥١ (١٠٠٠٠).\n(^٧) ألفه: يحيى بن عبد الوهاب بن منده (ت ٥١١ هـ) ورواه عنه أبو طاهر السِّلَفي.\n(^٨) \"مختصر أبي داود\" ٧/ ٢٩٣.","vol":"5","page":553},{"text":"قلت: والبخاري أخرجه في بدء الخلق (^١) من طريق سعيد، قال: مر عمر في المسجد .. الحديث، وفيه: ثم التفت إلى أبي هريرة، وقال: أنشدك بالله .. فذكره، وصرح مسلم بسماع سعيد له من أبي هريرة، وقيل: إن أبا سلمة سمع من حسان.\nالثالث:\nحسان هذا هو ابن ثابت بن المنذر بن حرام الخزرجي النجاري الشاعر، المدني أبو الحسام، أو أبو الضرب أو أبو عبد الرحمن شاعر رسول الله - ﷺ -، وأمه الفُرَيْعة بنت خالد الصحابية، وكان قديم الإسلام ينصر النبي - ﷺ - بلسانه، ولم يشهد معه مشهدًا؛ لأنه كان يُجَبَّن، وقيل: إنه كان شجاعًا، فأصابته علة، فحدث ذلك به؛ واستُبعد ذلك فإن العرب لم تعيره به، وكان يهاجهم ولسانه فيهم أشد من النبل.\nوقد يجاب بأنه لما كان ينافح عن الشارع عصمه الله عن ذلك ببركته، عاش مائة وعشرين سنة، وكذا آباؤه الثلاثة، ولا يعرف لغيرهم من العرب مثله كما قاله أبو نعيم (^٢).\nوقد قيل: مات حسان سنة خمسين. ولحسان ولد اسمه عبد الرحمن، فكان إذا ذكر ما عاشه سلفه استلقى على فراشه وضحك وتمدد، وتوهم أنه يعيش كذلك، فمات وهو ابن ثمان وأربعين سنة.\nولا يعرف خمسة من الشعراء على نسق واحد، شاعر ابن شاعر ابن شاعر إلا هؤلاء.\n_________\n(^١) في هامش (س) ما نصه: في باب ذكر الملائكة.\n(^٢) \"معرفة الصحابة\" لأبي نعيم ٢/ ٨٤٥.","vol":"5","page":554},{"text":"أما من عاش مائة وعشرين، ستين في الجاهلية، وستين في الإسلام، فذكر ابن الصلاح مع حسان على إشكال فيه حكيم بن حزام، ولم يذكر غيرهما (^١)، وتبعه النووي في \"تقريبه\"، وزاد في \"تهذيبه\" فقال: لا يعرف لهما مشارك في ذلك (^٢).\nوليس كما ذكر فقد ذكرت في كتابي \"المقنع في علوم الحديث\" ثمانية أنفس أخر (^٣).\nأما من عاش مائة وعشرين مطلقًا (^٤) فجماعة أُخر أفردهم ابن منده في جزء (^٥)، وكان لحسان لسان طويل يضرب به أذنه، مات في خلافة معاوية، بعد أن عمي سنة خمس أو أربع وخمسين، وقيل: خمسين، وقيل: توفي قبل الأربعين في خلافة علي (^٦).\nالر ابع:\nليس في الباب ما ترجم له البخاري أنه أنشد في المسجد، نعم فيه في باب بدء الخلق من حديث سعيد: مر عمر بن الخطاب في المسجد وحسان ينشد فلحظ إليه، فقال: كنت أنشد فيه وفيه من هو خير منك، ثم التفت إلى أبي هريرة .. الحديث، ولأبي داود: فخشي أن يرميه برسول\n_________\n(^١) \"علوم الحديث\" ص ٣٨٣.\n(^٢) \"التقريب مع التدريب\" ٢/ ٥١٢ - ٥١٣.\n(^٣) ٢/ ٦٤٨ - ٦٤٩، وجدتهم في \"المقنع\" سبعة فقط، وأضاف المصنف لما ذكرهم أن ابن منده ذكر أن اللجلاج عاش مائة وعشرين سنة، وأنه أسلم وهو ابن خمسين سنة.\n(^٤) في هامش (س) ما نصه: يعني: من الصحابة، وقوله: (مطلقا): أي: من غير أن يكون نصفها في الإسلام ونصفها في الجاهلية.\n(^٥) اسمه: من \"عاش مائة وعشرين سنة من الصحابة\" وتقدم فيما سبق.\n(^٦) انظر ترجمته في \"الاستيعاب في معرفة الأصحاب\" ١/ ٤٠٠ (٥٢٥)، \"أسد الغابة\" ٢/ ٥ (١١٥٣)، \"تهذيب الكمال\" ٦/ ١٦ (١١٨٨)، \"الإصابة\" ١/ ٣٢٦ (١٧٠٤).","vol":"5","page":555},{"text":"الله - ﷺ - فأجازه، وعدل البخاري عن هذا الحديث هنا ليقدح الطالب\nفكره، ويشحذ ذهنه؛ ولأن فيه الأمر بالإجابة عن الشارع، والدعاء بالتأييد، وهو لأجل إجابته عنه.\nالخامس: الحديث ظاهر في جواز إنشاد الشعر فيه، وقد اختلف العلماء في ذلك: فأجازته طائفة إذا كان الشعر فيما لا بأس بروايته، قال ابن حبيب: رأيت ابن الماجشون ومحمد بن سلام ينشدان الشعر، ويذكران أيام العرب، وقد كان اليربوع والضحاك بن عثمان ينشدان مالكًا ويحدثانه بأخبار العرب، فيصغي إليهما.\nوخالفهم في ذلك آخرون فكرهوا إنشاده فيه، واحتجوا بحديث عمرو بن شعيب، عن أبيه، عن جده: نهى رسول الله - ﷺ - عن تناشد الأشعار في المساجد. أخرجه ابن خزيمة في \"صحيحه\"، وحسنه الترمذي (^١).\nوحديث حكيم بن حزام مرفوعا: نهى أن يستقاد في المسجد، وأن ينشد فيه الأشعار. أخرجه أبو داود (^٢).\n_________\n(^١) \"صحيح ابن خزيمة\" ٢/ ٢٧٤، ٢٧٥، (١٣٠٤، ١٣٠٦)، ٣/ ١٥٨ (١٨١٦)، \"سنن الترمذي\" (٣٢٢). ورواه أيضًا أبو داود (١٠٧٩)، والنسائي ٢/ ٤٨، وابن ماجه (٧٤٩)، وأحمد ٢/ ١٧٩. صححه أبو بكر بن العربي كما ذكر الشيخ أحمد شاكر في تعليقه على الترمذي، وحسنه الألباني في \"صحيح أبي داود\" (٩٩١).\n(^٢) \"سنن أبي داود\" (٤٤٩٠)، ورواه أيضًا الطبراني ٣/ ٢٠٤ (٣١٣٠)، والدارقطني ٣/ ٨٥، والحاكم ٤/ ٣٧٨، والبيهقي ٨/ ٣٢٨، ورواه أحمد ٣/ ٤٣٤ عن حكيم بن حزام موقوفًا، وقال أحمد: لم يرفعه، يعني: حجاجًا.\nضعفه عبد الحق في \"الأحكام الوسطى\" ١/ ٢٩٦، وابن القطان في \"بيان الوهم\" ٣/ ٣٤٤ (١٠٩٠)، قال الحافظ في \"التلخيص\" ٤/ ٧٨: لا بأس بإسناده. وحسنه الألباني في \"إرواء الغليل\" (٢٣٢٧).","vol":"5","page":556},{"text":"وحديث جبير (^١) وابن عمر وابن عباس (^٢) مثله.\nوحديث أسيد بن عبد الرحمن أن شاعرًا جاء إلى النبي - ﷺ - وهو في المسجد، فقال: أنشدك يا رسول الله؟ قال: \"لا\" قال: بلى. فقال له النبي - ﷺ -: \"فاخرج من المسجد\" فخرج فأنشد فأعطاه النبي - ﷺ - ثوبًا، وقال: \"هذا بدل ما مدحت به ربك\" (^٣).\nوأجاب الأولون بالطعن في هذِه الأحاديث:\n_________\n(^١) رواه إسحاق بن راهويه في \"مسنده\" كما في \"إتحاف الخيرة المهرة\" ٢/ ٤٤ (١٠٠٨)، والروياني ٢/ ٤٣٤ (١٤٥٦). ضعفه البوصيري في \"الإتحاف\" بتدليس ابن إسحاق. وقال الحافظ في \"المطالب العالية\" ٣/ ٥٢٢ (٣٥٩): إسناده حسن إن كان إسحاق بن يسار سمعه من جبير - ﵁ -.\nورواه مرسلًا عبد الرزاق ١/ ٤٣٧ (١٧٠٩) عن نافع بن جبير بن مطعم قال: نهى … الحديث. ورواه بلفظ (لا تقام الحدود في المساجد) دون لفظ إنشاد الشعر؛ البزارُ كما في \"كشف الأستار\" (١٥٦٥) وقال: هذا أحسن إسناد يروى في ذلك، ولا نعلمه بإسناد متصل من وجه صحيح، وقد تكلم بعض أهل العلم في محمد بن عمر وضعفوا حديثه. والطبراني ٢/ ١٣٩ (١٥٩٠)، والحارث في \"مسنده \" كما في \"الزوائد\" (١٣٠)، وذكر الهيثمي ٢/ ٢٥ وقال: رواه الطبراني في \"الكبير\"، وفيه الواقدي، وهو ضعيف. وفي ٦/ ٢٨٢ وقال: رواه البزار، وفيه الواقدي، وهو ضعيف لتدليسه، وقد صرح بالسماع، وقد صرح بالتحديث.\nوضعفه الحافظ في \"التلخيص\" ٤/ ٧٨، قال: رواه البزار من حديث جبير بن مطعم، وفيه الواقدي.\n(^٢) رواه ابن عدي في \"الكامل\" ٧/ ١٣٤ من حديث ابن عباس وابن عمر معًا في ترجمة فرات بن السائب، وأشار إلى أنه منكر بفرات هذا، وكذا ضعفه عبد الحق في \"الأحكام الوسطى\" ١/ ٢٩٧، وذكره الحافظ في \"التلخيص\" ٤/ ١٧٨ وعزاه لابن عدي وقال: وفيه غرابة- كذا في المطبوع من \"التلخيص\"- بن السائب، وهو منكر الحديث.\n(^٣) رواه عبد الرزاق ١/ ٤٣٩ (١٧١٧). قال عبد الحق في \"الأحكام الوسطى\" ١/ ٢٩٥: فيه إبراهيم بن محمد، هو ابن أبي يحيى، وهو متروك الحديث.","vol":"5","page":557},{"text":"أما حديث عمرو؛ فقال ابن حزم: لا يصح؛ لأنه صحيفة (^١). وإن كنا لا نوافقه.\nوأما حديث حكيم؛ فضعفه عبد الحق (^٢)، وبينه ابن القطان بما فيه نظر (^٣)، وحديث جبير طعن فيه، وكذا حديث ابن عمر رده ابن عدي بالفرات بن السائب، وحديث ابن عباس ضعيف منقطع.\nوحديث أسيد ذكره عبد الرزاق في إسناده ابن أبي يحيى، وحالته معروفة، وحديث الباب هنا، وفي بدء الخلق دال لهم إذ كان ذلك بحضرة الصحابة، ولم ينكره أحد منهم، ولا أنكره عمر أيضا، فدل على أن الشعر الكائن بهذِه المثابة لا يمنع منه، وقد روى الترمذي مصححًا من حديث عائشة: كان رسول الله - ﷺ - ينصب لحسان منبرًا في المسجد، فيقوم عليه يهجو الكفار (^٤).\nويحمل النهي على تسليم الصحة على ما كان فيه السخف والباطل،\nوهذا أولى من تأويل أبي عبد الملك: أن ذلك كان في أول الإسلام، وكذا لعب الحبش فيه، وكان المشركون إذ ذاك يدخلونه، فلما كمل الإسلام زال ذلك كله (^٥)، وكذا قول ابن بطال: يجوز أن يكون الشعر\n_________\n(^١) \"المحلى\" ٤/ ٢٤٣.\n(^٢) \"الأحكام الوسطى\" ١/ ٢٩٦.\n(^٣) \"بيان الوهم والإيهام\" ٣/ ٣٤٤ - ٣٤٥، قال تعليقًا على تضعيف عبد الحق له: لم يبين من أمره شيئًا، وعلته الجهل بحال زفر بن وثيمة بن مالك بن أوس بن الحدثان؛ فإنه لا يعرف بأكثر من رواية الشعيثي عنه، وروايته هو عن حكيم.\n(^٤) \"سنن الترمذي\" (٢٨٤٦)، قال: حسن صحيح غريب، ورواه أيضًا أبو داود (٥٠١٥)، وأحمد ٦/ ٧٢، والحاكم ٣/ ٤٨٧، وقال: صحيح الإسناد، ولم يخرجاه. وصححه الألباني في \"الصحيحة\" (١٦٥٧).\n(^٥) انظر: \"شرح معاني الآثار\" ٤/ ٣٥٨، \"المنتقى\" ١/ ٣١٢، \"أحكام القرآن\" لابن =","vol":"5","page":558},{"text":"الذي يغلب على المسجد حتى يكون كل من فيه متشاغلًا به، كما تأول أبو عبيد في قوله - ﷺ -: \"لأن يمتلئ جوف أحدكم قيحًا حتى يريه خير له من أن يمتلئ شعرًا\" (^١) أنه الذي يغلب على صاحبه (^٢).\nالسادس:\n\"روح القدس\": جبريل، و(القدس) فيه أقوال:\nأحدها: أنه الله تعالى، قاله كعب (^٣)، أي: أنه روح الله.\nوالثاني: البركة (^٤).\nوالثالث: الطهارة (^٥)، فكأنه روح الطهارة وخالصها، وسمي روحًا؛ لأنه يأتي بالبيان عن الله فتحيا به الأرواح.\n_________\n= العربي ٣/ ١٤٣٩ - ١٤٤٧، ٤/ ١٨٧٠، \"المجموع\" ٢/ ٢٠٤ - ٢٠٥، الآداب الشرعية\" ٣/ ٣٧٨ - ٣٧٩.\n(^١) سيأتي من حديث ابن عمر برقم (٦١٥٤) كتاب: الأدب، باب: ما يكره أن يكون الغالب على الإنسان الشعر .. ومن حديث أبي هريرة برقم (٦١٥٥)، ورواه مسلم من حديث أبي هريرة (٢٢٥٧) كتاب: الشعر، ومن حديث سعد بن أبي وقاص (٢٢٥٨)، ومن حديث أبي سعيد الخدري (٢٢٥٩).\n(^٢) \"شرح ابن بطال\" ٢/ ١٠٣.\n(^٣) رواه الطبري في \"تفسيره\" ١/ ٤٥٠ (١٤٩٨).\n(^٤) رواه عن السدي الطبريُّ في \"تفسيره\" ١/ ٤٤٩ (١٤٩٥)، وابن أبي حاتم في \"تفسيره\" ١/ ١٦٩ (٨٨٨).\n(^٥) رواه عن ابن عباس ابن أبي حاتم في \"تفسيره\" ١/ ١٦٩ (٨٨٩).","vol":"5","page":559},{"text":"<span data-type='title' id=toc-523>٦٩ - باب أَصْحَابِ الْحِرَابِ فِي الْمَسْجِدِ</span>\n٤٥٤ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدُّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْن الزُّبَيْرِ، أَنَّ عَائِشَةَ قَالَتْ: لَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمًا عَلَى بَابِ حُجْرَتِي، وَالَحْبَشَةُ يَلْعَبُونَ فِي الَمسْجِدِ وَرَسُولُ اللهِ - ﷺ - يَسْتُرُنِي بِرِدَائِهِ، أَنْظُرُ إِلَى لَعِبِهِمْ. [٤٥٥، ٩٥٠، ٩٨٨، ٢٩٠٧، ٣٥٣٠، ٥١٩٠، ٥٢٣٦ - مسلم: ٨٩٢ - فتح: ١/ ٥٤٩]\n\n٤٥٥ - زَادَ إِبْرَاهِيمُ بْن المُنْذِرِ: حَدَّثَنَا ابن وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: رَأَيْتُ النَّبِيَّ - ﷺ - وَالحبَشَةُ يَلْعَبُونَ بِحِرَابِهِمْ. [انظر: ٤٥٤ - مسلم: ٨٩٢ - فتح: ١/ ٥٤٩]\nذى فيه حديث عائشة: لَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمًا عَلَى بَابِ حُجْرَتِي، وَالْحَبَشَةُ يَلْعَبُونَ فِي المَسْجِدِ وَرَسُولُ اللهِ - ﷺ - يَسْتُرُنِي بِرِدَائِهِ، أَنْظُرُ إِلَى لَعِبِهِمْ.\nوفي أخرى: رَأَيْتُ النَّبِيَّ - ﷺ - وَالْحَبَشَةُ يَلْعَبُونَ بِحِرَابِهِمْ.\nهذا الحديث أخرجه البخاري هنا، وفي العيدين (^١)، ومناقب قريش (^٢)، وأخرجه مسلم في العيدين أيضًا (^٣).\nوتعليق البخاري هنا عن إبراهيم بن المنذر بن حبيب، قال: وزاد ابن المنذر عن ابن وهب أسنده مسلم عن أبي الطاهر عن ابن وهب (^٤). وهذا اليوم كان يوم عيد.\nوفي الحديث: الرخصة في المثاقفة بالسلاح لأجل رياضة الحرب،\n_________\n(^١) سيأتي برقم (٩٥٠) باب: الحراب والدرق يوم العيد، وبرقم (٩٨٨).\n(^٢) هو في كتاب: المناقب، برقم (٣٥٣٠) باب: قصة الحبش.\n(^٣) مسلم (٨٩٢/ ١٧ - ٢١).\n(^٤) مسلم (٨٩٢/ ١٨).","vol":"5","page":560},{"text":"وجواز مثل ذلك في المسجد، وقد تقدم قول أبي عبد الملك: أن هذا كان في أول الإسلام، فلما كمل الإسلام أزيل ذلك، ولا يسلم له؛ لأن المسجد موضوع لأمر جماعة المسلمين، فما كان من الأعمال مما يجمع منفعة الدين وأهله فهو جائز في المسجد.\nواللعب بالحراب من تدريب الجوارح على معاني الحروب، وهو من الاشتداد للعدو، والقوة على الحرب فهو جائز في المسجد وغيره كما نبه عليه المهلب (^١).\nوفيه: جواز النظر إلى اللهو المباح، ويمكن أن يكون ترك الشارع عائشة لتنظر ذلك لتضبط السنة في ذلك، وتنقل تلك الحركات المحكمة إلى بعض من يأتي من أبناء المسلمين، وتعرفهم بذلك.\nوفيه أيضا: من حسن خلقه وكريم معاشرته لأهله ما ينبغي للمسلم امتثاله والاقتداء به فيه، ألا ترى وقوفه وستره عائشة وهي تنظر إليهم.\n_________\n(^١) كما في \"شرح ابن بطال\" ٢/ ١٠٤.","vol":"5","page":561},{"text":"<span data-type='title' id=toc-524>٧٠ - باب ذِكْرِ البَيْعِ وَالشِّرَاءِ عَلَى المِنْبَرِ فِي المَسْجِدِ</span>\n٤٥٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ يَحْيَى، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، قَالَتْ: أَتَتْهَا بَرِيرَة تَسْأَلُهَا فِي كِتَابَتِهَا، فَقَالَتْ: إِنْ شِئْتَ أَعْطَيْتُ أَهْلَكِ وَيَكُونُ الوَلَاءُ لِي. وَقَالَ أَهْلُهَا: إِنْ شِئْتِ أَعْطَيْتِهَا مَا بَقِيَ- وَقَالَ سُفْيَانُ مَرَّة: إِنْ شِئْتِ أَعْتَقْتِهَا ويكُونُ الوَلَاءُ لَنَا- فَلَمَّا جَاءَ رَسُولُ اللهِ - ﷺ - ذَكَّرَتْهُ ذَلِكَ، فَقَالَ: \"ابْتَاعِيهَا فَأَعْتِقِيهَا، فَإِنَّ الوَلَاءَ لِمَنْ أَعْتَقَ\". ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - عَلَى الِمنْبَرِ -وَقَالَ سُفْيَانُ مَرَّةً: فَصَعِدَ رَسُولُ اللهِ - ﷺ - عَلَى الِمنْبَرِ -فَقَالَ: \"مَا بَالُ أَقْوَامٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَ فِي كِتَابِ اللهِ؟! مَن اشْتَرَطَ شَرْطًا ليْسَ فِي كِتَابِ اللهِ فَلَيْسَ لَهُ، وَإِنِ اشْتَرَطَ مِائَةَ مَرَّةٍ\". قَالَ عَلِيَّ: قَالَ يَحْيَى. وَعَبْدُ الوَهَّابِ، عَنْ يَحْيَى، عَنْ عَمْرَةَ. وَقَالَ جَعْفَرُ بْنُ عَوْنٍ: عَنْ يَحْيَى قَالَ: سَمِعْتُ عَمْرَةَ قَالَتْ: سَمِعْتُ عَائِشَةَ. رَوَاهُ مَالِكٌ، عَنْ يَحْيَى، عَنْ عَمْرَةَ، أَنَّ بَرِيرَةَ. وَلَمْ يَذْكُرْ صَعِدَ الِمنْبَرَ. [١٤٩٣، ٢١٥٥، ٢١٦٨، ٢٥٣٦، ٢٥٦٠، ٢٥٦١، ٢٥٦٣، ٢٥٦٤، ٢٥٦٥، ٢٥٧٨، ٢٧١٧، ٢٧٢٦، ٢٧٢٩، ٢٧٣٥، ٥٠٩٧، ٥٢٧٩، ٥٢٨٤، ٥٤٣٠، ٦٧١٧، ٦٧٥١، ٦٧٥٤، ٦٧٥٨، ٦٧٦٠ - مسلم: ١٥٠٤ - فتح: ١/ ٥٥٠]\nذكر فيه حديث سُفْيَانَ، عَنْ يَحْيَى، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، في قصة بريرة وأنه - ﵇ - قام على المنبر فقال: \"ما بال أقوام .. \" الحديث.\nقَالَ عَلِيٌّ -يعني: ابن المديني- قَالَ يَحْيَى وَعَبْدُ الوَهُّابِ، عَنْ يَحْيَى، عَنْ عَمْرَةَ. وَقَالَ جَعْفَرُ بْنُ عَوْنٍ: عَنْ يَحْيَى: سَمِعْتُ عَمْرَةَ: سَمِعْتُ عَائِشَةَ.\nورَوَاهُ مَالِكٌ، عَنْ يَحْيَى، عَنْ عَمْرَةَ، أَنَّ بَرِيرَةَ. وَلَمْ يَذْكُرْ صَعِدَ المِنْبَرَ.\nهذا الحديث أخرجه البخاري أيضا في باب: البيع والشراء مع","vol":"5","page":562},{"text":"النساء من طريق عروة عن عائشة (^١)، وفي باب: إذا اشترط في البيع شروطا لا تحل من حديث هشام عن أبيه عنها (^٢).\nوهو حديث أخرجه مسلم (^٣) أيضًا (^٤) والأربعة (^٥) مطولًا، ومختصرًا (^٦).\nوأخرجه البخاري في مواضع أخر:\nفي الزكاة في باب الصدقة على موالي أزواج النبي - ﷺ - (^٧)، وفي العتق (^٨)، والمكاتب (^٩)، والهبة (^١٠)، والبيوع (^١١)، والطلاق (^١٢)، والفرائض (^١٣)،\n_________\n(^١) سيأتي برقم (٢١٥٥) كتاب: البيوع.\n(^٢) سيأتي برقم (٢١٦٨) كتاب: البيوع.\n(^٣) ورد بهامش (س) ما نصه: من خط الشيخ، ثم في البيوع والزكاة والعتق، وأبو داود والنسائي والترمذي في الفرائض والعتق، وابن ماجه في الأحكام.\n(^٤) مسلم (١٥٠٤) كتاب: العتق، باب: إنما الولاء لمن أعتق.\n(^٥) رواه أبو داود (٢٢٣٣)، والترمذي (١١٥٤)، والنسائي ٦/ ١٦٤ - ١٦٥، وابن ماجه (٢٥٢١).\n(^٦) في هامش (س): من خط الشيخ: مسلم في البيوع، والزكاة والعتق، وأبو داود والترمذي والنسائي وابن ماجه في الفرائض والعتق، وابن ماجه في الأحكام.\n(^٧) سيأتي برقم (١٤٩٣).\n(^٨) سيأتي برقم (٢٥٣٦) باب: بيع الولاء وهبته.\n(^٩) سيأتي برقم (٢٥٦٠) باب: المكاتب ونجومه في كل سنة نجم، وبرقم (٢٥٦١)، وبر قم (٢٥٦٣) باب: استعانة المكاتب وسؤاله الناس، وبرقم (٢٥٦٤) باب: بيع المكاتب إذا رضي، وبرقم (٢٧٢٦) باب: ما يجوز من شروط المكاتب ..، وبرقم (٢٥٦٥) باب: إذا قال المكاتب: استرني وأعتِقْني، فاشتراه لذلك.\n(^١٠) سيأتي برقم (٢٥٧٨) باب: قبول الهدية.\n(^١١) سبق تخريجه.\n(^١٢) سيأتي برقم (٥٢٧٩) باب: لا يكون بيع الأمة طلاقًا، وبرقم (٥٢٨٤) باب: ١٧.\n(^١٣) سيأتي برقم (٦٧٥١) باب: الولاء لمن أعتق، وميراث اللقيط، وبرقم (٦٧٥٤) باب: ميراث السائبة، وبرقم (٦٧٥٨) باب: إذا أسلم على يديه، وبرقم (٦٧٦٠) باب: ما يرث النساء من الولاء.","vol":"5","page":563},{"text":"والشروط (^١)، وكفارة الأيمان (^٢).\nوأخرجه البخاري في الطلاق من حديث ابن عباس (^٣)، وفي الفرائض من حديث ابن عمر (^٤) وأخرج مسلم طرفًا منه من حديث أبي هريرة (^٥).\nوقول البخاري: (قال يحيى وعبد الوهاب عن يحيى عن عمرة) يريد: أن الحديث من طريق يحيى -يعني: القطان- وعبد الوهاب مرسل، يؤيده ما قاله الإسماعيلي: ليس فيما عندنا من حديث يحيى بن سعيد وعبد الوهاب عن يحيى ذكر المنبر وصعوده، وحديثهما مرسل.\nوقوله: (وقال جعفر ..) إلى آخره أفاد به تصريح سماع يحيى من عمرة، وسماع عمرة من عائشة، وقد أخرجه النسائي في الفرائض كذلك مسندًا (^٦).\n_________\n(^١) سيأتي برقم (٢٧١٧) باب: الشروط في البيوع، وبرقم (٢٧٢٩) باب: الشروط في الولاء، وبرقم (٢٧٣٥) باب: المكاتب، وما لا يحل من الشروط التي تخالف كتاب الله.\n(^٢) سيأتي برقم (٦٧١٧) باب: إذا أعتق في الكفارة، لمن يكون ولاؤه.\n(^٣) سيأتي برقم (٥٢٨٠ - ٥٢٨٢) باب: خيار الأمة تحت العبد، وبرقم (٥٢٨٣) باب: شفاعة النبي - ﷺ - في زوج بريرة. ولم يرد فيه ذكر الإعتاق ولا الاشتراط، وإنما يحكي قصة حب مغيث لزوجه بريرة وشفاعة النبي - ﷺ - له عندها.\n(^٤) سيأتي برقم (٦٧٥٢) باب: الولاء لمن أعتق، وميراث اللقيط، وبرقم (٦٧٥٧) باب: إذا أسلم على يديه، وبرقم (٦٧٥٩) باب: ما يرث النساء من الولاء.\n(^٥) مسلم (١٥٠٥) كتاب: العتق، باب: إنما الولاء لمن أعتق.\n(^٦) في \"السنن الكبرى\" ٤/ ٨٧ (٦٤٠٧).","vol":"5","page":564},{"text":"وقوله: (ورواه مالك عن يحيى) إلى آخره، رواه النسائي في الفرائض: عن الحارث بن مسكين، عن ابن القاسم، عن مالك (^١)، قال ابن عساكر: مرسل.\nإذا عرفت ذلك فالكلام عليه من وجوه -مع أن الأئمة أفردوه بالتأليف: ابن جرير وابن خزيمة، وغيرهما، وليس بصريح فيما ترجم له البخاري من ذكر البيع والشراء على المنبر وفي المسجد-:\nأحدها:\nبريرة -بفتح الباء- فعيلة من الموالي قيل: إنها قبطية، وإنها ابنة صفوان، لأمها صحبة أيضا، روى عبد الملك عنها، وهو يدل على تأخرها إلى بعد الأربعي؛ لأن معاوية ولي سنة أربعين أو إحدى وأربعين، وهو ولاه ديوان المدينة وعمره ستة عشرة سنة، وكان لها ولد من زوجها مغيث -بالغين- أو مقسم، وهي أول مكاتبة في الإسلام، كما أن سلمان الفارسي أول مكاتب على الأصح (^٢).\nثانيها:\nكانت هذِه الواقعة قبل قصة الإفك؛ لأن في حديث الإفك قال علي: واسأل الجارية فدعا رسول الله - ﷺ - بريرة فسألها، فذكرت ما هو مذكور في قصة الإفك (^٣)، وكانت قصة الأول في غزوة المريسيع؛ وهي\n_________\n(^١) في \"الكبرى\" ٤/ ٨٧ (٦٤٠٨)، وقال: مرسل.\n(^٢) انظر ترجمتها في: \"الاستيعاب\" ٤/ ٣٥٧ (٣٢٩٠)، و\"أسد الغابة\" ٧/ ٣٩ (٦٧٧٠)، و\"الإصابة\" ٤/ ٢٥١ (١٧٧).\n(^٣) هذِه قطعة من حديث طويل لعائشة في حديث الإفك سيأتي برقم (٢٦٦١) كتاب: الشهادات، باب: تعديل النساء بعضهن بعضًا، ورواه مسلم (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك، وقبول توبة القاذف.","vol":"5","page":565},{"text":"غزوة بني المصطلق، قال البخاري: قال ابن إسحاق: سنة ست، وقال ابن عقبة: سنة أربع (^١).\nوقال ابن سعد: خرج إليها يوم الإثنين، لليلتين خلتا من شعبان سنة خمس من مهاجره (^٢)؛ فقصتها ما بين دخوله - ﷺ - على عائشة، وما بين قصة الإفك.\nثالثها:\nمكاتبة مفاعلة؛ لأنها بين السيد وعبده، إما من الكتابة أو الإلزام.\nرابعها:\nقولها: (أتتها بريرة تسألها في كتابتها) أي: أتتها لتستعين بها في كتابتها، كما جاء مبينا في رواية أخرى في \"الصحيح\" (^٣).\nوذكر شيخنا قطب الدين في \"شرحه\" هنا اختلاف العلماء فيما إذا طلب العبد الكتابة من السيد، ونقل عن الجمهور أن إجابته، مندوبة بشروط، لا واجبة (^٤)، وكأنه فهم أن المراد بسؤالها كتابتها: أن عائشة تكاتبها، وليس كذلك لما علمته.\nخامسها:\nفيه: حل السؤال للمكاتب من غير كراهة، ولا ينتظر العجز خلافًا\n_________\n(^١) ذكر هذين القولين قبل حديث سيأتي برقم (٤١٣٨) كتاب: المغازي، باب: غزوة بني المصطلق من خزاعة.\nأما قول ابن إسحاق فنقله ابن هشام عنه في \"السيرة\" ٣/ ٣٣٣. وأما قول موسى بن عقبة فوصله ابن حجر في \"تغليق التعليق\" ٤/ ١٢٣ هكذا: قول موسى بن عقبة أخبرناه واحد من شيوخنا مشافهة .. عن ابن شهاب به، لكن قال: سنة خمس.\n(^٢) \"الطبقات الكبرى\" ٢/ ٦٣.\n(^٣) ستأتي برقم (٢١٦٨، ٢٥٦١).\n(^٤) انظر: \"المغني\" ١٠/ ٣٣٤.","vol":"5","page":566},{"text":"لمن أبعد؛ وقال: إنه ليس له السؤال حتى يعجز ويظهر أثر حاجته.\nسادسها:\nفيه أيضًا: جوازها لغير القوت وستر العورة، وكره بعضهم المسألة لغير ذلك.\nسابعها:\nفيه: قبول خبر العبد والأمة؛ لأن بريرة أخبرت أنها مكاتبة، فأجابتها عائشة بما أجابت.\nثامنها:\nكان على بريرة تسع أواق كاتبت عليها، كما ثبت في \"الصحيح\" (^١)، وفي رواية معلقة للبخاري: أنها دخلت عليها تستعينها وعليها خمس أواق (^٢)؛ والأولى أثبت.\nويحتمل أن هذِه الخمس هي التي حلت من نجومها.\nواستدل به من منع الكتابة الحالية، وهو قول جماعة، وخالف أبو حنيفة، فصححها، ونقل عن مالك أيضا، وعند الشافعي: أنه لا يجوز على نجم واحد بل لا بد من نجمين فصاعدًا (^٣).\nتاسعها:\nفيه دلالة على جواز منع المكاتب.\nوهو قول أحمد ومالك في رواية، والشافعي في أحد قوليه (^٤)، فإنها\n_________\n(^١) ستأتي برقم (٢١٦٨).\n(^٢) ستأتي برقم (٢٥٦٠).\n(^٣) انظر: \"أحكام القرآن\" للجصاص ٣/ ٤٧٢ - ٤٧٣، \"المدونة\" ٣/ ٥، \"الأم\" ٧/ ٣٧٣.\n(^٤) انظر: \"المنتقى\" ٧/ ٢٣ - ٢٤، \"الأم\" ٧/ ٣٩٠، \"المغني\" ١٤، ٥٣٥.","vol":"5","page":567},{"text":"كانت مكاتبة وباعها الموالي واشترتها عائشة، وأمر - ﷺ - ببيعها، وعليه بوب البخاري: بيع المكاتب إذا رضي المكاتب، وفيه قول ثالث: أنه يجوز للعتق دون الاستخدام.\nومن منع حمل الحديث على أن بريرة عجزت نفسها، وفسخوا الكتابة بعجزها وضعفها عن الأداء والكسب، ولا يحتاج في التعجيز إلى حكم حاكم، وإن خالف فيه سُحنون معللًا بخوف التواطؤ على حق الله تعالى.\nعاشرها:\nقوله: (\"ابْتَاعِيهَا فَأَعْتِقِيهَا، فَإِنَّ الوَلَاءَ لِمَنْ أَعْتَقَ\") وفي أخرى: \"واشترطي لهم الولاء\" (^١)؛ نسبت هذِه اللفظة إلى التفرد بها، وأولت بأن (اللام) بمعنى (على)، وأحسن منه أن هذا الشرط خاص بهذِه القضية.\nالحادي عشر:\nفيه: ثبوت الولاء للمعتق، وألحق به ما في معنى العتق كما إذا باعه نفسه ونحوه.\nالثاني عشر:\nقوله: (ثُمَّ قَامَ عَلَى المِنْبَرِ) فيه: صعوده عند الحاجة إليه.\nوقوله: (\"ما بال أقوم\") فيه استعمال الأدب وحسن المعاشرة، وجميل الموعظة؛ لأنه - ﵇ - لم يواجه صاحب الشرط بعينه؛ لأن المقصود يحصل له ولغيره من غير شهرة.\n_________\n(^١) ستأتي برقم (٢١٦٨).","vol":"5","page":568},{"text":"الثالث عشر:\nقوله: (\"مَنِ اشْتَرَطَ شَرْطًا لَيْسَ فِي كتَابِ اللهِ فَلَيْسَ لَهُ\") أي: ليس مشروعًا في حكم الله، قال - ﵇ -: \"من أحدث في أمرنا هذا ما ليس منه فهو رد\" (^١).\nوقوله: (\"وإن اشترط مائة مرة\") المراد به: التكثير، وحديث عائشة هذا أوضحت الكلام عليه في \"شرح العمدة\"، وذكرت في آخره خمسين فائدة ملخصة، فراجعها منه (^٢).\nوموضع الحاجة من الترجمة ومطابقة الحديث: أن المساجد إنما اتخذت للذكر والتلاوة والصلاة وما كان فيها من البيع والشراء وسائر أمور الدنيا، إنما هو للتعليم، والتنبيه على الاحتراز من مواقعة الحرام، ومخالفة السنن، والموعظة في ذلك.\nوقد روي النهي عن البيع والشراء في المسجد (^٣)، وهو قول مالك وجماعة من العلماء (^٤)، وقد روي من حديث أبي هريرة مرفوعًا: \"إذا رأيتم الرجل يبيع ويشتري في المسجد فقولوا: لا أربح الله تجارتك، وإذا رأيتم الرجل ينشد فيه الضالة فقولوا: لا رد الله عليك\" (^٥).\n_________\n(^١) سيأتي من حديث عائشة برقم (٢٦٩٧) كتاب: الصلح، باب: إذا اصطلحوا على صلح جَوْرٍ فالصلح مردود، ورواه مسلم (١٧١٨) كتاب: الأقضية، باب: نقض الأحكام الباطلة، وردّ محدثات الأمور.\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٧/ ٢٢٥ - ٢٦٦.\n(^٣) روي من حديث ابن عمر وواثلة ومعاذ، وقد سبق تخريجها في شرح حديث (٤٥٢).\n(^٤) انظر: \"المنتقى\" ١/ ٣١٠، \"المجموع\" ٢/ ٢٠٣، \"الآداب الشرعية\" ٣/ ٣٧٥.\n(^٥) رواه الترمذي (١٣٢١)، والدارمي ٢/ ٨٨٠ (١٤٤١)، وابن السني في \"عمل اليوم والليلة\" (١٥٤)، والنسائي في \"السنن الكبرى\" ٦/ ٥٢ (١٠٠٥٤)، وابن الجارود في \"المنتقى\" ٢/ ١٥٦ (٥٦٢)، وابن خزيمة ٢/ ٢٧٤ (١٣٠٥)، وابن حبان =","vol":"5","page":569},{"text":"وذكر مالك عن عطاء بن يسار: أنه كان يقول لمن أراد أن يبيع في المسجد: عليك بسوق الدنيا، فإنما هذا سوق الآخرة (^١).\nقال الطحاوي: ومعنى البيع الذي نهي عنه في المسجد الذي يغلب عليه ويعمه حتى يكون كالسوق، وأما ما سوى ذلك فلا بأس به، وكذا التحلق الذي نهي عنه قبل الصلاة إذا عم المسجد وغلبه فهو مكروه، وغير ذلك لا بأس به (^٢).\nوقد أجمع العلماء أن ما عقد من البيع في المسجد لا يجوز نقضه، إلا أن المسجد ينبغي أن يجنب جميع أمور الدنيا، ولذلك بنى عمر بن الخطاب البطحاء خارج المسجد، وقال: من أراد أن يلغط فليخرج إليها (^٣). فوجب تنزيه المسجد عما لم يكن من أمور الله تعالى.\n_________\n= ٤/ ٥٢٨ (١٦٥٠)، والحاكم ٢/ ٥٦، والبيهقي ٢/ ٤٤٧.\nقال الترمذي: حديث حسن غريب. وقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه. وصححه عبد الحق في \"الأحكام الوسطى\" ١/ ٢٩٥. وصححه الألباني في \"الإرواء\" (١٢٩٥).\n(^١) رواه مالك ١/ ٢٢٦ (٥٨٠).\n(^٢) \"شرح معاني الآثار\" ٤/ ٣٥٩.\n(^٣) رواه مالك ١/ ٢٢٦ (٥٨١)، والبيهقي ١٠/ ١٠٣ عن سالم بن عبد الله، عن عمر مرسلًا.","vol":"5","page":570},{"text":"<span data-type='title' id=toc-525>٧١ - باب التَّقَاضِي وَالْمُلَازَمَةِ فِي المَسْجِدِ</span>\n٤٥٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ كَعْبٍ أَنَّهُ تَقَاضَى ابن أَبِي حَدْرَدٍ دَيْنًا كَانَ لَهُ عَلَيْهِ فِي الَمسْجِدِ، فَارْتَفَعَتْ أَصْوَاتُهُمَا حَتَّى سَمِعَهَا رَسُول اللهِ - ﷺ - وَهْوَ فِي بَيْتِهِ، فَخَرَجَ إِلَيْهِمَا حَتَّى كَشَفَ سِجْفَ حُجْرَتِهِ فَنَادى: \"يَا كَعْبُ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: \"ضَعْ مِنْ دَيْنِكَ هذا\". وَأَوْمَأَ إِلَيْهِ أَيِ: الشَّطرَ قَالَ: لَقَدْ فَعَلْتُ يَا رَسُولَ اللهِ. قَالَ: \"قُمْ فَاقْضِهِ\". [٤٧١، ٢٤١٨، ٢٤٢٤، ٢٧٠٦، ٢٧١٠ - مسلم: ١٥٥٨ - فتح: ١/ ٥٥١]\nساق فيه حديث الزُّهْرِيِّ، عَنْ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ كَعْبٍ أَنَّهُ تَقَاضَى ابن أَبِي حَدْرَدٍ دَيْنًا كَانَ لَهُ عَلَيْهِ فِي المَسْجِدِ، فَارْتَفَعَتْ أَصْوَاتُهُمَا حَتَّى سَمِعَهَا رَسُولُ اللهِ - ﷺ - وَهْوَ فِي بَيْتِهِ، فَخَرَجَ إِلَيْهِمَا حَتَّى كَشَفَ سِجْفَ حُجْرَتِهِ فَنَادى: \"يَا كَعْبُ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: \"ضَعْ مِنْ دَيْنِكَ هذا\". وَأَوْمَأَ إِلَيْهِ أَيِ: الشَّطْرَ قَالَ: لَقَدْ فَعَلْتُ يَا رَسُولَ اللهِ. قَالَ: \"قُمْ فَاقْضِهِ\".\nهذا الحديث أخرجه البخاري أيضًا في أربعة أبواب (^١):\nأولها: قريبًا في باب: رفع الصوت في المساجد، فقال: حدثنا أحمد، حدثنا ابن وهب، ثم ساقه (^٢)، وأحمد هذا فيه أقوال:\n_________\n(^١) سيأتي برقم (٤٧١) كتاب: الصلاة، باب: رفع الصوت في المساجد، وبرقم (٢٤١٨) كتاب: الخصومات، باب: كلام الخصوم بعضهم في بعض، وبرقم (٢٤٢٤) باب: الملازمة، وبرقم (٢٧٠٦) كتاب: الصلح، باب: هل يشير الإمام بالصلح، وبرقم (٢٧١٠) باب: الصلح بالدَّيْن والعَيْن.\n(^٢) انظر التخريج السابق.","vol":"5","page":571},{"text":"أحدها: هو ابن صالح المصري (^١)، قاله ابن السكن، وقال كم: قيل: هو المصري. وقيل: هو أحمد بن عيسى التستري (^٢)،\n_________\n(^١) هو أحمد بن صالح المصري، أبو جعفر الحافظ المعروف بابن الطبري. قال البخاري: أحمد بن صالح ثقة صدوق، ما رأيت أحدًا يتكلم فيه بحجة؛ كان أحمد بن حنبل وعلي وابن عُميْر وغيرهم يُثبتون أحمد بن صالح، كان يحيى يقول: سلُوا أحمد فإنه أثبت. قال علي بن عبد الرحمن بن المغيرة، عن محمد بن عبد الله بن نُمَير: سمعت أبا نُعَيْم الفضل بن دُكَيْن يقول: ما قدم علينا أحد أعلم بحديث أهل الحجاز من هذا الفتى- يريد: أحمد بن صالح. وقال أحمد بن عبد الله بن صالح العجلي: أحمد بن صالح مصري ثقة صاحب سنة.\nقال معاوية بن صالح: سألت يحيى بن معين، عن أحمد بن صالح، فقال: رأيته كذّابًا يخطر في جامع مصر. وقال أبو حاتم: ثقة، كتبت عنه بمصر وبدمشق وبأنطاكية.\nوقال أبو سعيد بن يونس: أحمد بن صالح، كان صالح جنديًّا من أهل طبرستان من العجم. ولد أحمد بمصر، وكان حافظًا للحديث. ذكره ابن حبان في \"الثقات\".\nوقال النسائي: مصري ليس بثقة ولا مأمون، تركه محمد بن يحيى، ورماه ابن معين بالكذب.\nوقال الحافظ ابن حجر: ثقة حافظ من العاشرة، تكلم فيه النسائي بسبب أوهام له قليلة، ونقل عن ابن معين تكذيبه، وجزم ابن حبان بأنه إنما تكلم في أحمد بن صالح الشومي، فظن النسائي أنه عَنَى ابن الطبري، مات سنة ثمان وأربعين، وله ثمان وسبعون سنة. اهـ. روى له البخاري وأبو داود والترمذي في \"الشمائل\".\nانظر ترجمته في: \"معرفة الثقات\" ١/ ١٩٢ (٥)، \"الجرح والتعديل\" ٢/ ٥٦ (٧٣)، \"الثقات\" ٨/ ٢٥، \"تهذيب الكمال\" ١/ ٣٤٠ (٤٩)، \"تقريب التهذيب\" (٤٨).\n(^٢) هو أحمد بن عيسى بن حسان المصري، أبو عبد الله بن أبي موسى العسكري المعروف بالتستري. كان يتجر إلى تُسْتَر فعرف بذلك، وقيل: إن أصله من الأهواز.\nقال أبو عبيد الآجُرِّيّ: سألت أبا داود عنه، فقال: سمعت يحيى بن معين يحلف بالله الذي لا إله إلا هو أنه كذاب. وقال أبو حاتم: تكلم الناس فيه. قال أبو زرعة: ما رأيت أهل مصر يشكُّون في أن أحمد بن عيسى -وأشار أبو زرعة إلى لسانه- كأنه يقول: الكذب. قال الحافظ أبو بكر: ما رأيت لمن تكلم في أحمد بن عيسى حجة توجب ترك الاحتجاج بحديثه. قال أبو القاسم البغوي وأبو الحسين بن قانع =","vol":"5","page":572},{"text":"ولا يخلو أن يكون واحدًا منهما، فقد روى عنهما في \"الجامع\" ونسبهما في مواضع.\nوقال الكلاباذي: قال لي أبو أحمد الحافظ: أحمد عن ابن وهب في كتاب البخاري هو ابن أخي ابن وهب، قال الحاكم: من قال هذا غلط ووهم، وقال ابن منده: كلما قال البخاري: أحمد عن ابن وهب، هو ابن صالح، وإذا حدث عن ابن عيسى نسبه، ولم يخرج عن ابن أخي ابن وهب في \"الصحيح\" شيئًا ويؤيد من قال أنه أحمد بن صالح روايةُ أبي داود: هذا الحديث عن أحمد بن صالح عن ابن وهب (^١)، ورواه أبو نعيم من حديث أحمد بن صالح عنه، ثم قال: رواه البخاري عن أحمد بن صالح، عن ابن وهب.\nثانيها: في الإشارة بالصلح، ولفظه: عن كعب: أنه كان له دين على عبد الله بن أبي حدرد الأسلمي فلقيه فلزمه حتى ارتفعت أصواتهما فمر بهما النبي - ﷺ - .. الحديث.\nثالثها: في الملازمة عن يحيى بن بكير عن الليث قال غيره: حدثني الليث حدثني جعفر؛ وعنى بالغير: عبد الله بن صالح كاتب الليث.\nرابعها: في الإشخاص، في باب: كلام الخصوم بعضهم في بعض، وكأنه أخذ ذلك من قوله: (فارتفعت أصواتهما) فإن ظاهره أن ذلك منه.\n_________\n= وأبو سعيد بن يونس: مات سنة ثلاث وأربعين ومائتين بسرَّ من رأى.\nقال الحافظ ابن حجر: صدوق تكلم في بعض سماعاته، قال الخطيب: بلا حجة، من العاشرة، مات سنة ثلاث وأربعين. روى له البخاري ومسلم والنسائي وابن ماجه.\nوانظر ترجمته في: \"الجرح والتعديل\" ٢/ ٦٤ (١٠٩)، \"تهذيب الكمال\" ١/ ٤١٧ (٨٧)، \"تقريب التهذيب\" (٨٦).\n(^١) \"سنن أبي داود\" (٣٥٩٥).","vol":"5","page":573},{"text":"نعم، ذلك ظاهر في حديث الأشعث مع خصمه أنه لا يتورع، وقد أدخله في الباب معه (^١)، وهو ظاهر فيه.\nوأخرجه مسلم في البيوع معطوفًا بعد أن وصله، فقال: روى الليث قال: حدثني جعفر، فذكره (^٢)، وفي النسائي: رواه معمر عن الزهري أن كعبًا .. فأرسله (^٣).\nوفي الطبراني من حديث (زمعة) (^٤) بن صالح، عن الزهري، عن ابن كعب بن مالك، عن أبيه أن رسول الله - ﷺ - مر به وهو ملازم رجلًا في أوقيتين، فقال له - ﷺ -: \"هكذا؟! تضع الشطر\" (^٥)؛ فقال الرجل: نعم يا رسول الله، فقال: \"أد إليه ما بقي من حقه\" (^٦)، وفيه أيضا، من حديث ابن لهيعة، عن الأعرج، عن ابن كعب، عن أبيه (^٧) (^٨).\n_________\n(^١) سيأتي من حديث عبد الله بن مسعود برقم (٢٤١٧).\n(^٢) مسلم (١٥٥٨).\n(^٣) \"السنن الكبرى\" ٣/ ٤٧٦ (٥٩٦٦)، ورواه متصلًا في \"المجتبى\" ٨/ ٢٣٩، ٢٤٤.\n(^٤) كذا في (س)، وقد تحرف في \"المعجم الكبير\" لـ: معاوية. قال الطبراني: حدثنا أبو حصين القاضي، ثنا يحيى الحماني، قالا: ثنا وكيع، عن معاوية بن صالح، عن الزهري، عن ابن كعب، عن أبيه. فذكره. وقد روى زمعة، عن الزهري وروى عنه وكيع كما في ترجمته في \"تهذيب الكمال\" ٩/ ٣٨٦ (٢٠٠٣)، وهو من الطبقة السادسة كما قال الحافظ في \"التقريب\" (٢٠٣٥).\nأما من اسمه معاوية بن صالح فهما اثنان، معاوية بن صالح بن حُدَيْر، وهو من الطبقة السابعة كما في \"التقريب\" (٦٧٦٢)، والثاني معاوية بن صالح بن أبي عبيد الله الأشعري، وهو من الطبقة الحادية عشرة كما في \"التقريب\" (٦٧٦٣)، وكلاهما لم يرويا عن الزهري، ولا روى عنهما وكيع.\n(^٥) كذا في (س)، وفي المطبوع من \"المعجم الكبير\": هكذا تضع عن الشطر.\n(^٦) \"المعجم الكبير\" ١٩/ ٦٦ - ٦٧ (١٢٦).\n(^٧) \"المعجم الكبير\" ١٩/ ٩٢ (١٧٧).\n(^٨) ورد في هامش (س) ما نصه: ثم بلغ في الثالث بعد الستين كتبه مؤلفه.","vol":"5","page":574},{"text":"إذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها: أبو حدرد اسمه سلا مة، وقيل: عبد، وقيل: أسيد. ذكره ابن الجوزي.\nوولده عبد الله مدني صحابي على الأصح، شهد الحديبية فما بعدها، مات سنة إحدى أو اثنتين وسبعين عن إحدى وثمانين سنة (^١)، وقي الصحابة حدرد بن أبي حدرد، وقيل: في نسبه كنسب هذا -فيكون أخاه- بصري له حديث في أبي داود (^٢).\nوكعب: سلمي شاعر أحد السبعين الذين شهدوا العقبة، والثلاثة الذين تيب عليهم، ووهم من قال: شهد بدرًا، مات بالمدينة بعد الأربعين، أو إحدى وخمسين عن سبع وسبعين (^٣)، وابنه عبد الله قائد\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٤/ ٣٠٩، \"الاستيعاب\" ٤/ ١٩٦ (٢٩٤٢)، \"أسد الغابة\" ٦/ ٦٩ (٥٧٩٧)، \"الإصابة\" ٤/ ٤٢ (٢٥٩).\n(^٢) هو حَدْرَد بن أبي حَدْرَد أبو خراش السُّلمي، ويقال: الأَسْلَمى، له صحبة، يعدّ في المدنيين.\nروى له البخاري في \"الأدب المفرد\" (٤٠٤)، وأبو داود في \"سننه\" (٤٩١٥) حديثًا واحدًا، أنه سمع رسول الله - ﷺ - يقول: \"من هجر أخاه سنة فهو كسفك دمه\". صححه الألباني في تعليقه على \"الأدب المفرد\".\nانظر ترجمته في: \"أسد الغابة\" ١/ ٤٦٤ (١١٠٤)، \"تهذيب الكمال\" ٥/ ٤٨٧ (١١٤٢)، \"الإصابة\" ١/ ٣١٦ (١٦٤٠).\n(^٣) في هامش (س) وبخط ناسخها: (جزم الذهبي في \"الكاشف\" أن كعبًا توفي سنة ٤٥ هـ وكذلك في الروايات، وفي \"تهذيب النووي\" قيل: توفي سنة ٤٠ هـ.) أهـ.\nهو كعب بن مالك بن أبي كعب، يكنى أبا عبد الله، وقيل: أبا عبد الرحمن، خزرجي أنصاري سلمي، أمه ليلى بنت زيد بن ثعلبة من بني سلمة أيضًا، لما قدم على رسول الله - ﷺ - آخى بين كعب وبين طلحة بن عبيد الله حين آخى بين المهاجرين والأنصار، كان أحد شعراء رسول الله - ﷺ - الذين كانوا يردّون الأذى عنه، أحد الثلاثة الأنصار الذين قال الله فيهم: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّى إِذَا =","vol":"5","page":575},{"text":"أبيه لما عمي، ثقة تابعي مات سنة سبع أو ثمان وتسعين (^١).\nثانيها:\nمعنى (يقاضي): طلبه بالدين، وأراد قضاءه.\nو(سجف) بكسر السين المهملة وفتحها، ثم جيم، ثم فاء، وهو الستر كما قال ابن سيده (^٢)، وقيل: هو الستران المقرونان، بينهما فرجة، وكل باب ستر بسترين هرويين فكل شق منه سجف (^٣)، وقال الطبري: الرقيق منه يكون في مقدم البيت، ولا يسمى سجفًا إلا أن يكون مشقوق الوسط كالمصراعين (^٤). وقال الداودي: هو الباب.\nثالثها:\nقوله: قال: \"\"ضع من دينك\") كذا هو في \"الصحيح\" وفي \"معجم الطبراني\" من طريق زمعة بن صالح، عن الزهري، عن ابن كعب بن\n_________\n= ضَاقَتْ عَلَيْهِمُ الْأَرْضُ﴾. حيث تخلفوا عن غزوة تبوك، فتاب الله عليهم.\nانظر ترجمته في: \"الاستيعاب\" ٣/ ٦٨١ (٢٢٣١)، \"أسد الغابة\" ٤/ ٤٨٧ (٤٤٧٨)، \"الإصابة\" ٣/ ٣٠٢ (٧٤٣٣)، \"تهذيب الكمال\" ٢٤/ ١٩٣ (٤٩٨١).\n(^١) عبد الله بن كعب بن مالك: قال أبو زرعة: ثقة. ذكره ابن حبان في \"الثقات\". وقال ابن سعد: كان كعب بن مالك قد عمي، وكان ابنه عبد الله قائده، وقد سمع عبد الله بن كعب من عثمان وكان ثقة، وله أحاديث.\nقال ابن حبان: مات في ولاية سليمان بن عبد الملك سنة سبع أو ثمان وتسعين.\nروى له الجماعة سوى الترمذي.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٢٧٢ - ٢٧٣، \"الجرح والتعديل\" ٥/ ١٤٢ (٦٦٤)، \"الثقات\" لابن حبان ٥/ ٦، \"تهذيب الكمال\" ١٥/ ٤٧٣ (٣٥٠١).\n(^٢) \"المحكم\" ٧/ ١٩٨، مادة: (سجف).\n(^٣) السابق.\n(^٤) انظر: \"تهذيب اللغة\" ٢/ ١٦٣٣، \"النهاية في غريب الحديث والأثر\" ٢/ ٣٤٣، \"لسان العرب\" ٤/ ١٩٤٤ - ١٩٤٥، مادة: (سجف).","vol":"5","page":576},{"text":"مالك، عن أبيه أنه - ﷺ - مر به وهو ملازم رجلًا في أوقيتين، فقال - ﷺ -: \"هكذا يضع عنك الشطر\" فقال الرجل: نعم يا رسول الله، فقال: \"أد إليه ما بقي من حقه\" (^١).\nوظاهر هذِه الرواية أنه قال ذلك للغريم، وفيها تعيين مقدار الدين.\nرابعها:\nفيه: دلالة على إباحة رفع الصوت في المسجد ما لم يتفاحش؛ لعدم الإنكار منه - ﷺ -؛ فإن تفاحش كان ممنوعا؛ لأنه - ﷺ - نهى عن رفع الأصوات في المسجد؛ روي من طريق جبير بن مطعم، وابن عمر وغيرهما (^٢)، وإن ضعفت، وعن مالك: لا بأس أن يقضي الرجل الرجل في المسجد رهنًا فأمَّا بمعنى التجارة والصرف، فلا أحبه (^٣).\nخامسها:\nفيه الاعتماد على الإشارة لقوله: (وأومأ إليه) أي: الشطر، وإنها بمنزلة الكلام إذا فهمت لدلالتها عليه، فصح على هذا يمين الأخرس، ولعانه وعقوده إذا فهم عنه ذلك، وهذا الأمر منه - ﷺ - على جهة الإرشاد إلى الصلح، وهو صلح على الإقرار المتفق عليه؛ لأن نزاعهما لم يكن في الدين إنما كان في التقاضي، وأما الصلح على الإنكار، فأجازه أبو حنيفة ومالك، وهو قول الحسن، وأبطله الشافعي وابن أبي ليلى (^٤).\n_________\n(^١) تقدم تخريجه قريبًا.\n(^٢) تقدم تخريجهما في شرح حديث (٤٥٢) بنحوه.\n(^٣) \"المنتقى\" ١/ ٣١١.\n(^٤) انظر: \"المبسوط\" ٢٠/ ١٣٣ - ١٣٤، \"أنواء البروق\" ٤/ ٦ - ٧، \"الأم\" ٧/ ١٠٢، \"المغني\" ٧/ ٦.","vol":"5","page":577},{"text":"سادسها:\nفيه: الشفاعة إلى صاحب الحق والإصلاح بين الخصوم، وحسن التوسط بينهم، وقبول الشفاعة في غير معصية.\nسابعها:\nقوله: (\"قُمْ فَاقْضِهِ\") أمر إيجاب؛ لأن رب الدين لما أطاع بوضع ما أمر به تعين على المديون أن يقوم بما بقي عليه لئلا يجتمع على رب الدين وضيعة ومطل، وهكذا ينبغي أن يبت الأمر بين المتصالحين، فلا يترك دينهما علقة ما أمكن.\nثامنها:\nفيه أيضا: أن الحاكم إذا سمع قول الخصمين أن يشير عليهما بالصلح، ويأمرهما به وأنه إذا ثبت عنده عسر المديون يأمر بالوضيعة؛ لقطع الخصوم، وإصلاح ذات البين.\nتاسعها:\nقوله: (حَتَّى كَشَفَ سِجْفَ حُجْرَتِهِ) كذا هنا، وفي أخرى: (مر بهما) (^١)، فيحتمل أنه مر بهما أولًا، ثم إن كعبًا أشخصه للمحاكمة في المسجد، فهناك نظر إليهما من سجف الحجرة.\n_________\n(^١) ستأتي برقم (٢٤٢٤).","vol":"5","page":578},{"text":"<span data-type='title' id=toc-526>٧٢ - باب كَنْسِ الْمَسْجِدِ وَالْتِقَاطِ الْخِرَقِ وَالْقَذَى وَالْعِيدَانِ</span>\n٤٥٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيدٍ، عَنْ ثَابِتٍ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَجُلًا أَسْوَدَ -أَوِ امْرَأَةً سَوْدَاءَ- كَانَ يَقُمُّ الَمسْجِدَ، فَمَاتَ، فَسَأَلَ النَّبِيُّ - ﷺ - عَنْة، فَقَالُوا: مَاتَ. قَالَ: \"أَفَلَا كُنْتُمْ آذَنْتُمُونِي بِهِ، دُلُّونِي عَلَى قَبْرِهِ\". أَوْ قَالَ: \"قَبْرِهَا\". فَأَتَى قَبْرَهُ فَصَلَّى عَلَيهِ. [٤٦٠، ١٣٣٧ - مسلم: ٩٥٦ - فتع: ١/ ٥٥٢]\nساق فيه حديث حَمَّادِ بْنِ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَجُلًا أَسْوَدَ -أَوِ امْرَأَةً سَوْدَاءَ- كَانَ يَقُمُّ المَسْجِدَ، فَمَاتَ، فَسَأَلَ النَّبِيُّ - ﷺ - عنْهُ، فَقَالُوا: مَاتَ. قَالَ: \"أَفلَا كُنْتُمْ آذَنْتُمُونِي بِهِ، دُلُّونِي عَلَى قَبْرِهِ\". أَوْ قَالَ: \"قَبْرِهَا\". فَأَتَى قَبْرَهُ فَصَلَّى عَلَيْهِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في مواضع، أخرجه قريبًا في باب الخدم في المسجد، وفيه: أن امرأة أو رجلا (^١) كما وقع هنا، ثم قال: ولا أراه إلا امرأة (^٢)، ويأتي في الجنائز أيضا (^٣)، وجاء في بعض الروايات: أنها امرأة سوداء بغير شك (^٤).\n_________\n(^١) سيأتي برقم (٤٦٠) كتاب: الصلاة.\n(^٢) في هامش (س) وبخط ناسخها: هذِه المرأة هي أم محجن، كذا قاله ابن بريدة عن أبيه، كما ساقه عبد الله إليه، وفيه: قالوا: يا رسول الله، هذِه أم محجن كانت مولعة بأن تلقط القذى من المسجد. وكذا قاله ابن بشكوال والذهبي في \"تجريده\" وعزاه إلى ابن بريدة عن أبيه.\n(^٣) سيأتي برقم (١٣٣٧) باب: الصلاة على القبر بعد ما يدفن.\n(^٤) رواها ابن ماجه (١٥٢٧)، وابن خزيمة في \"صحيحه\" ٢/ ٢٧٢ (١٢٩٩، ١٣٠٠)، =","vol":"5","page":579},{"text":"وأخرجه مسلم بلفظ: أن امرأة أو شابًا وفيه: فكأنهم صغروا أمرها أو أمره، فقال: \"دلوني على قبره\" فصلى عليه، ثم قال: إن هذِه القبور مملوءة ظلمة على أهلها، وإن الله تعالى ينورها لهم بصلاتي عليهم\" (^١).\nقال البيهقي: الذي يغلب على القلب أن هذِه الزيادة في غير رواية أبي رافع، عن أبي هريرة، فإما أن تكون عن ثابت عن أنس عن النبي - ﷺ - مرسلًا كما رواه أحمد بن عبدة ومن تابعه، أو عن ثابت عن أنس عن النبي - ﷺ - كما رواه خالد بن خداش [عن حماد بن زيد، عن ثابت] (^٢)، عن أبي رافع، عن أبي هريرة فلم يذكرها، قال: وروى حماد بن واقد، عن ثابت، عن أبي رافع، عن أبي هريرة أن النبي - ﷺ - صلَّى على قبر بعد ثلاثة أيام، وحماد ضعيف، قال: وهذا التأقيت لا يصح البتة (^٣).\nوفي \"صحيح ابن حبان\" من حديث خارجة بن زيد بن ثابت، عن عمه يزيد بن ثابت قال: خرجنا مع رسول الله - ﷺ -، فلما ورد البقيع إذا بقبر جديد، فسأل عنه، فقيل: فلانة. فعرفها وقال: \"ألا آذنتموني بها؟ قالوا: كنت قائلًا صائمًا فكرهنا أن نؤذيك. قال: أفلا تفعلوا، (ألا) (^٤) أعرفن ما مات منكم ميت ما كنت بين أظهركم إلا آذنتموني به، فإن صلاتي عليه رحمة له\". ثم أتى القبر فصففنا خلفه فكبر عليه أربعًا (^٥).\n_________\n= والبيهقي ٤/ ٤٧.\n(^١) مسلم (٩٥٦) كتاب: الجنائز، باب: الصلاة على القبر.\n(^٢) في \"سنن البيهقي\": وقد رواه غير حماد عن ثابت.\n(^٣) \"سنن البيهقي\" ٤/ ٤٧ - ٤٨.\n(^٤) كذا بالأصل، وفي ابن حبان: (لا)؛ وهو الصواب.\n(^٥) \"صحيح ابن حبان\" ٧/ ٣٥٦ - ٣٥٧ (٣٠٨٧).","vol":"5","page":580},{"text":"وفي سماع خارجة من يزيد وقفة؛ لأن يزيد قتل باليمامة سنة ثنتي عشرة (^١)، وخارجة مات سنة مائة أو أقل عن سبعين سنة (^٢)، وفي الدارقطني عن أنس أن رجلًا كان ينظف المسجد فمات، فدفن ليلا فأتي النبي - ﷺ - وأخبر فقال: \"اطلبوا لي قبره\" فذكره بالتنوير (^٣)، كما سلف.\nالثاني:\nالحديث دال على الكنس -كما ترجم له- والتقاط ما ذكر في معناه ولا زمه.\nو(يقم المسجد) يكنسه، و(القمامة) بضم القاف: الكناسة.\nالثالث:\nفيه ما كان عليه من تفقد أحوال ضعفاء المسلمين وما جبل عليه من التواضع والرأفة والرحمة، والتنبيه على أنه لا ينبغي احتقار مسلم ولا تصغير أمره.\nالرابع:\nفيه جواز الصلاة على القبر، وهي مسألة خلافية، جوزه طائفة، منهم: علي (^٤)، وأبو موسى (^٥)، وابن عمر (^٦)، وعائشة (^٧)،\n_________\n(^١) انظر: \"تهذيب الكمال\" ٣٢/ ٩٩.\n(^٢) انظر: \"تهذيب الكمال\" ٨/ ١٢.\n(^٣) \"سنن الدارقطني\" ٢/ ٧٧ بلفظ: \"انطلقوا إلى قبره\".\n(^٤) \"مصنف ابن أبي شيبة\" ٣/ ٤٤ (١١٩٣٦).\n(^٥) \"مصنف ابن أبي شيبة\" ٣/ ٤٤ (١١٩٤١)، \"الأوسط\" لابن المنذر ٥/ ٤١٣.\n(^٦) \"مصنف عبد الرزاق\" ٣/ ٥١٩ (٦٥٤٦)، \"مصنف ابن أبي شيبة\" ٣/ ٤٤ (١١٩٣٩)، \"الأوسط\" ٥/ ٤١٢.\n(^٧) \"مصنف عبد الرزاق\" ٣/ ٥١٨ (٦٥٣٩)، \"مصنف ابن أبى شيبة\" ٣/ ٤٤ (١١٩٣٨)، \"الأوسط\" ٥/ ٤١٢.","vol":"5","page":581},{"text":"وابن مسعود، والشافعي (^١)، والأوزاعي، وأحمد، وإسحاق (^٢).\nومنعه آخرون منهم: أبو حنيفة، والنخعي (^٣)، والحسن (^٤)، ومالك، والثوري، والليث (^٥).\nوتوسط بعضهم فقيد الجواز بما إذا لم يصلَّ الولي أو الوالي، وتمسكوا بظاهر الحديث فإنه - ﷺ - لم يصلَّ عليه وخصوا ذلك بالشارع؛ لأجل تنويره وغيره ليس كهو.\nثم اختلف من قال بالجواز إلى كم يجوز؟ فقيل: إلى شهر. وقيل: ما لم يبل جسده (^٦). وقيل: أبدًا، والمسألة مبسوطة في الفروع، وسيكون لنا عودة إليها في الجنائز إن شاء الله وقدره (^٧).\nالخامس:\nفيه الحض على كنس المسجد وتنظيفه، وأنه ذكر في معرض الصلاة عليه بعد الدفن، وقد روي عن النبي - ﷺ - أنه كنس المسجد، ذكر ابن أبي شيبة عن وكيع، عن موسى بن عبيدة، عن يعقوب بن زيد أنه - ﷺ - كان يتبع غبار المسجد بجريدة (^٨)، وعن وكيع، حدثنا كثير بن زيد، عن\n_________\n(^١) \"الأم\" ١/ ٢٤٠.\n(^٢) انظر: \"المغني\" ٢/ ٤٦٨.\n(^٣) \"مصنف عبد الرزاق\" ٣/ ٥١٩ (٦٥٤٤)، \"مصنف ابن أبي شيبة\" ٣/ ٤٥ (١١٩٤٥).\n(^٤) \"مصنف عبد الرزاق\" ٣/ ٥١٩ (٦٥٤٧)، \"مصنف ابن أبي شيبة\" ٣/ ٤٥ (١١٩٤٧).\n(^٥) انظر: \"المبسوط\" ١/ ٢٠٦، \"مختصر اختلاف العلماء\" ١/ ٣٠٢، \"النوادر\nوالزيادات\" ١/ ٢١٩ - ٢٢٠.\n(^٦) انظر: \"البناية\" ٣/ ٢٤٦ - ٢٤٧، \"شرح منح الجليل\" ١/ ٣١٦، \"الأم\" ١/ ٢٤٠، \"الأوسط\" لابن المنذر ٥/ ٤١٢ - ٤١٤، \"المغني\" ٣/ ٤٤٤ - ٤٤٥.\n(^٧) سيأتي في شرح حديث (١٣٣٧) باب: الصلاة على القبر بعد ما يدفن.\n(^٨) ابن أبي شيبة ١/ ٣٤٩ (٤٠١٩). وموسى بن عبيدة هو الزبدي، منكر الحديث.\nانظر: \"تهذيب الكمال\" ٢٩/ ١٠٤ - ١١٣ (٦٢٨٠).","vol":"5","page":582},{"text":"المطلب بن عبد الله بن حنطب أن عمر أتى مسجد قباء على فرس له، فصلى فيه، ثم قال: يا يرفأ، ائتني بجريدة. فأتاه بجريدة فاحتجز عمر بثوبه ثم كنسه (^١).\nالسادس:\nفيه خدمة الصالحين والتبرك بذلك (^٢)، والسؤال عن الخادم والصديق إذا غاب وافتقاده، والرغبة في شهادة جنائز الصالحين، وجواز الصلاة في المقبرة.\n_________\n(^١) ابن أبي شيبة ١/ ٣٤٩ (٤٠١٦).\n(^٢) تقدم أن ذلك خاص بشخص رسول الله - ﷺ - حال حياته، ولا يحمل على العموم لتضافر الأدلة الصحيحة على عدم وقوع ذلك بين الصحابة، وانظر تمام التعليق عند حديث رقم (١٩٤).","vol":"5","page":583},{"text":"<span data-type='title' id=toc-527>٧٣ - باب تَحْرِيمِ تِجَارَةِ الخَمْرِ فِي المَسْجِدِ</span>\n٤٥٩ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأعمَشِ، عَنْ مُسْلِمِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا أُنْزِلَ الآيَاتُ مِنْ سُورَةِ البَقَرَةِ فِي الرِّبَا، خَرَجَ النَّبِيُّ - ﷺ - إِلَى الَمسْجِدِ، فَقَرَأَهُنَّ عَلَى النَّاسِ، ثُمَّ حَرَّمَ تِجَارَةَ الَخمْرِ. [٢٠٨٤، ٢٢٢٦، ٤٥٤٠، ٤٥٤١، ٤٥٤٢، ٤٥٤٣ - مسلم: ١٥٨٠ - فتح: ١/ ٥٥٣]\nساق من حديث أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا أُنْزِلَتِ الآيَاتُ مِنْ سُورَةِ البَقَرَةِ فِي الرِّبَا، خَرَجَ النَّبِيُّ - ﷺ - إِلَى المَسْجِدِ، فَقَرَأَهُنَّ عَلَى النَّاسِ، ثُمَّ حَرَّمَ تِجَارَةَ الخَمْرِ.\nهذا الحديث ذكره البخاري في باب: آكل الربا وشاهده وكاتبه (^١)، وفي باب: تحريم تجارة الخمر (^٢) وتفسير قوله تعالى: ﴿يَمْحَقُ اللَّهُ الرِّبَا﴾ (^٣)، وقوله: ﴿فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ﴾ (^٤)، وقوله: ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾، ثم ذكره معلقًا عن الفريابي، عن سفيان يعني الثوري، عن منصور والأعمش به (^٥).\nووصله الإسماعيلي عن القاسم بن حسين بن محسر الأبيوردي، عن حسين بن حفص، قال: وحدثنا ابن زنجويه عن الفريابي به، وكأن وجه دخوله هنا أن الآيات هنا متعلقة بالربا، فكأن الإشارة إلى الجمع.\nوزعم عياض أن تحريم الخمر في سورة المائدة ونزولها كان قبل\n_________\n(^١) سيأتي برقم (٢٠٨٤) كتاب: البيوع.\n(^٢) سيأتي برقم (٢٢٢٦) كتاب: البيوع.\n(^٣) سيأتي برقم (٤٥٤١) كتاب: التفسير.\n(^٤) سيأتي برقم (٤٥٤٢) كتاب: التفسير.\n(^٥) سيأتي برقم (٤٥٤٣) كتاب: التفسير.","vol":"5","page":584},{"text":"نزول آية الربا بمدة طويلة، وأن آية الربا آخر -أو من آخر- ما نزل (^١)،\nفيحتمل أن يكون هذا النهي متأخرا عن تحريمها، ويحتمل أنه أخبر بتحريمها حين حرمت، ثم أخبر به مرة أخرى بعد نزول آية الربا تأكيدًا ومبالغة في إشاعته، ولعله حضر المسجد من لم يكن بلغه تحريم التجارة فيها قبل، وحكم التجارة في الخمر والربا يأتي في موضعه إن شاء الله.\nوغرض البخاري هنا في هذا الباب -والله اعلم- أن المسجد لما كان للصلاة ولذكر الله منزها عن ذكر الفواحش، والخمر والربا من أكبر الفواحش، فلما ذكر الشارع تحريمهما في المسجد ذكر أنه لا بأس بذكر المحرمات والأقذار في المسجد على وجه النهي عنها والمنع منها.\n_________\n(^١) \"إكمال المعلم\" ٥/ ٢٥٣.","vol":"5","page":585},{"text":"<span data-type='title' id=toc-528>٧٤ - باب الخَدَمِ لِلْمَسْجِدِ</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا﴾ [آل عمران: ٣٥] لِلْمَسْجِدِ يَخْدُمُهُا.\n\n٤٦٠ - حَدَّثَنَا أَحْمَدُ بْنُ وَاقِدٍ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ اَمْرَأةً -أَوْ رَجُلًا- كَانَتْ تَقُمُّ المَسْجِدَ -وَلَا أُرَاهُ إِلَّا امْرَأَةً- فَذَكَرَ حَدِيثَ النَّبِيِّ - ﷺ - أَنَّهُ صَلَّى عَلَى قَبْرِهِ. [انظر: ٤٥٨ - مسلم: ٩٥٦ - فتح: ١/ ٥٥٤]\nثم ساق حديث أبي هريرة السالف.\nوهذا الأثر ذكره الضحاك، عن ابن عباس في \"تفسيره\"، وفيه: وقف الإنسان على مصالح المسلمين ونفعهم.","vol":"5","page":586},{"text":"<span data-type='title' id=toc-529>٧٥ - باب الأَسِيرِ أَوِ الْغَرِيمِ يُرْبَطُ فِي الْمَسْجِدِ</span>\n٤٦١ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: أَخْبَرَنَا رَوْحٌ، وَمُحَمَّدُ بْنُ جَعْفَرِ، عَنْ شُعْبَةَ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ عِفْرِيتًا مِنَ الجِنِّ تَفَلَّتَ عَلَيَّ البَارِحَةَ -أَوْ كَلِمَةَ نَحْوَهَا- لِيَقْطَعَ عَلَيَّ الصَّلَاةَ، فَأَمْكَنَنِي اللهُ مِنْهُ، فَأَرَدْتُ أَنْ أَرْبِطَهُ إِلَى سَارِيَةٍ مِنْ سَوَارِي المَسْجِدِ؛ حَتَّى تُصْبِحُوا وَتَنْظُرُوا إِلَيْهِ كُلُّكُمْ، فَذَكَرْتُ قَوْلَ أَخِي سُلَيْمَانَ: ﴿رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾. [ص: ٣٥] قَالَ رَوْحٌ: فَرَدَّهُ خَاسِئًا. [١٢١٠، ٣٢٨٤، ٣٤٢٣، ٣٤٢٣، ٤٨٠٨ - مسلم ٥٤١ - فتح: ١/ ٥٥٤]\nساق حديث أبي هريرة عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ عِفْرِيتًا مِنَ الجِنِّ تَفَلَّتَ عَلَيَّ البَارِحَةَ -أَوْ كَلِمَةً نَحْوَهَا- لِيَقْطَعَ عَلَيَّ الصَّلَاةَ، فَأَمْكَنَنِي اللهُ مِنْهُ، فَأَرَدْتُ أَنْ أَرْبِطَهُ إِلَى سَارِيةٍ مِنْ سَوَارِي المَسْجِدِ؛ حَتَّى تُصْبِحُوا وَتَنْظُرُوا إِلَيْهِ كُلُّكُمْ، فَذَكرْتُ قَوْلَ أَخِي سُلَيْمَانَ: ﴿رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾. [ص: ٣٥] قَالَ رَوْحٌ: فَرَدَّهُ خَاسِئًا.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث ذكره البخاري هنا، وفي أواخر الصلاة (^١)، وأحاديث الأنبياء (^٢)، وصفة إبليس (^٣)، وسورة ص من التفسير (^٤)، وأخرجه مسلم في الصلاة (^٥).\n_________\n(^١) سيأتي برقم (١٢١٠) كتاب: العمل في الصلاة، باب: ما يجوزمن العمل في الصلاة.\n(^٢) سيأتي برقم (٣٤٢٣) باب: قول الله تعالى: ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ﴾.\n(^٣) سيأتي برقم (٣٢٨٤) كتاب: بدء الخلق.\n(^٤) سيأتي برقم (٤٨٠٨) باب: قوله: ﴿وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾.\n(^٥) مسلم (٥٤١) كتاب: المساجد، باب: جواز لعن الشيطان في أثناء الصلاة ..","vol":"5","page":587},{"text":"ثانيها:\n(سليمان) هو ابن داود صلوات الله وسلامه عليه وعلى والده وعلى سائر الأنبياء، ذكره الله تعالى في القرآن العظيم في مواضع.\nوسيأتي في حديث أبي هريرة في قصة المرأتين في عدو الذئب على أحد ولديهما (^١)، وكان والده يشاوره في كثير من أموره مع صغر سنه لوفور عقله، وفيه قال تعالى: ﴿وَوَرِثَ سُلَيْمَانُ دَاوُودَ﴾ [النمل: ١٦] أي: في نبوته وملكه وحكمه دون سائر أولاد داود.\nوذكر الثعالبي في \"عرائسه\"، قال: وكان لداود اثنا عشر ابنا، وكان سليمان ملك الشام، وقيل: ملك الأرض كلها. وروي عن ابن عباس قال: ملك الأرض مؤمنان: سليمان وذو القرنين، وكافران: نمروذ وبختنصر (^٢).\nقال كعب ووهب: كان سليمان أبيض جسيما وسيما وضيئا جميلا خاشعا متواضعا، يلبس الثياب البيض، ويجالس المساكين، ويقول: مسكين جالس مساكين. وكان حين ملك كبير الغزو لا يكاد يتركه يحمله الرمح هو وعسكره وداوبهم حيث أرادوا، وتمر به وبعسكره الريح على المزر لا يحركها.\nوعن محمد بن كعب القرظي: بلغنا أن عسكر سليمان كان مائة\nفرسخ: خمسة وعشرون للإنس، وخمسة وعشرون للجن، وخمسة\n_________\n(^١) سيأتي برقم (٣٤٢٧) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ﴾، ورواه مسلم (١٧٢٠) كتاب: اللقطة، باب: بيان اختلاف المجتهدين.\n(^٢) رواه الطبري ٣/ ٢٧ (٥٨٧٥) من قول مجاهد، وكذلك ذكره ابن كثير في \"تفسيره\" ٢/ ٤٥١، والسيوطي في \"الدر\" ١/ ٥٨٦ وزاد نسبته إلى عبد بن حميد.","vol":"5","page":588},{"text":"وعشرون للطير، وخمسة وعشرون للوحش. وكان عمر سليمان ثلاثا وخمسين، وملك وهو ابن (ثلاث عشرة) (^١) سنة، وابتدأ ببيت المقدس بعد ابتداء ملكه بأربع سنين.\nثالثها:\nالعفريت: وزنه فِعْلِيت، العاتي المتمرد من الجن الخبيث المنكر النافذ في الأمر المبالغ فيه، وقرئ: (عفرية من الجن) (^٢) قال الجوهري: إذا سكنت الياء صيرت الهاء تاء، وإذا حركتها فالتاء هاء في الوقف (^٣).\nومعنى: (\"تفلت علي\"): تعرض علي فلتة أي: فجأة، وفي مسلم: (يفتك) بدل (تفلت)، وهو الأخذ في غفلة وخديعة وسرعة، وهو المراد بقوله في البخاري: أو كلمة نحوها، قال ابن قرقول: يفتك بضم التاء وكسرها، والفتك هنا تصحيف من تفلت كما في البخاري أي: توثب وأسرع لإضراري والجمع: فلتات.\nرابعها:\n(البارحة) أقرب ليلة مضت، قال في \"المحكم\": هي الليلة الخالية ولا تحقر. قال ثعلب: يحكى عن أبي زيد أنه قال: تقول: مُذْ غدوة إلى أن تزول الشمس قد سرينا الليلة، وفيما بعد الزوال إلى آخر النهار رأيت البارحة (^٤).\n_________\n(^١) في (س): ثلاثة عشر. وهو خطأ، والصواب ما أثبتناه.\n(^٢) قرأ أبو رجاء وأبو السمال: (عِفْريةٌ)، وقرأ أبو حيوة: (عَفْرِيةٌ). انظر: \"مختصر في شواذ القرآن\" لابن خالويه ص ١١١.\n(^٣) \"الصحاح\" ٢/ ٧٥٢.\n(^٤) \"المحكم\" ٣/ ٢٢٤ مادة: برح.","vol":"5","page":589},{"text":"وفي \"المنتهى\" لأبي (المعالي) (^١): كل زائل بارح، ومنه سميت\nالبارحة أدني ليلة زالت عنك، تقول: لقيته البارحة، والبارحة الأولى، ومنذ ثلاث ليال. وقال قاسم في \"دلائله\": يقال بارحة الأولى يضاف الاسم إلى الصفة كما يقال: مسجد الجامع، ومنه الحديث: كانت لي شاة فعدا عليها الذئب بارحة الأولى (^٢).\nخامسها:\nفيه دلالة على وجود الجن، وأنه قد يراهم بعض الآدميين، وإن قوله تعالى: ﴿مِنْ حَيْثُ لَا تَرَوْنَهُمْ﴾ محمول على الغالب، فرؤيتهم غير مستحيلة؛ لأنهم أجسام لطيفة، والجسم وإن لطف فدركه غير مستحيل.\nقال الخطابي: وقد رأينا غير واحد من الثقات وأهل الزهد والورع، وبلغنا عن غير واحد من أهل الرياضة وأهل الصفاء والإخلاص من أهل المعرفة أنهم يخبرون أنهم يدركون أشخاصهم.\nقلت: ورأيت أنا بعضهم في اليقظة (وسلمت) (^٣) عليه، وسلم عليَّ بعضهم نهارًا من غير رؤية شخصه، قال: وروينا عن عمر بن الخطاب وأبي أيوب الأنصاري وغير واحد من الصحابة رؤية الجن، ومعالجتهم إياهم في غير طريق من حديث الأثبات والثقات من النقلة (^٤).\n_________\n(^١) في الأصل: (المعاني)، والمثبت هو الصواب.\n(^٢) رواه الطبراني في \"الأوسط\" ٣/ ٢٠٢ - ٢٠٣ (٢٩٢٦)؛ وفيه: ما بقيت لنا إلا شارة واحدة بعتها الذئب البارحة. وقال الهيثمي في \"المجمع\" ١٠/ ٣٠٦: نيه جماعة لم أعرفهم.\n(^٣) كلمة غير واضحة بالأصل، لعلها ما وصفنا، ورسمها في الأصل يقاربه (ملتت).\n(^٤) \"أعلام الحديث\" ١/ ٣٩٩ - ٤٠٠.","vol":"5","page":590},{"text":"وقد قيل: إن رؤيته كانت للعفريت وبجسمه حتى يربطه من خصوصياته كما خص برؤية الملائكة، وقد رآه يوم انصرافهم عن الخندق، ورأى في هذِه الليلة الشيطان وأقدر عليه لتجسمه؛ لأن الأجسام ممكن القدرة عليها، وأما غيره من الناس فلا يتمكن من هذا، ولا يرى أحد الشيطان على صورته غيره - ﷺ - للآية السالفة، لكنه يراه سائر الناس إذا تشكل في غير شكله، كما تشكل للأنصاري في بيته صورة حية فقتله، فمات الأنصاري، ومن ذلك - ﷺ - في قوله: \"إن بالمدينة جنا قد أسلموا\" (^١).\nوسموا جنًّا لاستتارهم، وهم نوع من العالم، والإجماع قائم على وجودهم، وإنما أنكرت المعتزلة تسلطهم على البشر فقط.\nسادسها:\nمعنى قوله: \"فذكرت قول أخي سليمان أنه أعطي مملكة الجن، فلم أرد أن أزحمه فيما أعطي\" فإذا لم يربطه، ويبعد أنه قال ذلك مع عدم القدرة عليه، وهذا الربط يحتمل أن يكون بعد تمامها، ويحتمل أن يكون فيها؛ لأنه شغل بشر.\nسابعها:\nفيه إباحة ربط ما ذكر في المسجد، وعليه ترجم البخاري: والأسير مثله. قال المهلب: وفيه ربط من خشي هروبه لحق عليه أو دين، والتوثق منه في المسجد، وغيره حكاه ابن بطال عنه، ثم قال: ورؤيته للعفريت هو مما خص به كما خص برؤية الملائكة، فقد أخبر أن جبريل له ستمائة جناح، وأخبرنا الله تعالى بذلك بقوله: ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾.\n_________\n(^١) رواه مسلم برقم (٢٢٣٦) كتاب: السلام، باب: قتل الحيات وغيرها.","vol":"5","page":591},{"text":"وبقوله: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وقد رآهم (^١)، وهذا قد أسلفناه.\nثامنها:\nقوله: \"فرده الله خاسئا\" أي: ذليلا صاغرا مطرودا، يقال: خسأ الكلب خسوءًا: تباعد، وخسأته: قلت: اخسأ، واعلم أن في بعض نسخ البخاري بعد هذا الباب الاغتسال إذا أسلم، وعليه مشى ابن بطال في \"شرحه\" (^٢) ونحن أيضا، وفي بعضها ذكر الحديث الذي فيه من غير تبويب، وهو مطابق لما بوب له من ربط الأسير مطابقة ظاهرة؛ لأن ثمامة كان أسيرًا وغريما للصحابة لما جاءوا به.\nقال ابن المنير: ويجوز أن يكون البخاري سلك عادته في الاستدلال بالخفي والإعراض عن الجلي (اكتفاء) (^٣) بسبق الأفهام إليه، ويجوز أن يكون ترك الاستدلال بحديث ثمامة؛ لأنه - ﷺ - لم يربطه، ولم يأمر بربطه، وحيث رآه مربوطًا قال: \"أطلقوا ثمامة\" فهو بأن يكون إنكارًا لفعلهم أولى منه بأن يكون تقريرًا بخلاف قصة العفريت، فإنه - ﷺ - هم بربطه.\nقلت: في وفد بني حنيفة غدا عليه ثلاثة أيام، وهو كذلك، فإن تقرير\nأكثر من ذلك على أن ابن إسحاق ذكر أنه - ﵇ - أمر بربطه (^٤)؛ فزال ما ذكره.\nوفي بعض النسخ: وكان شريح يأمر بالغريم أن يحبس إلى سارية المسجد (^٥).\n_________\n(^١) \"شرح صحيح البخاري\" لابن بطال ٢/ ١٠٩.\n(^٢) المصدر السابق.\n(^٣) في الأصل: اكتفى. والمثبت كما في \"المتواري\".\n(^٤) \"المتواري\" ص ٨٨.\n(^٥) سيأتي قريبًا قبل الحديث الآتي.","vol":"5","page":592},{"text":"وهذا رواه معمر عن أيوب، عن ابن سيرين قال: كان شريح إذا قضى على رجل بحق أمر بحبسه في المسجد إلى أن يقوم بما عليه، وإن أعطى حقه، وإلا أمر به إلى السجن (^١).\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٨/ ٣٠٦ (١٥٣١٠).","vol":"5","page":593},{"text":"<span data-type='title' id=toc-530>٧٦ - باب الاِغْتِسَالِ إِذَا أَسْلَمَ، [وَرَبْطِ الأَسِيرِ أَيْضًا فِي الْمَسْجِدِ</span>\nوَكَانَ شُرَيْحٌ يَأْمُرُ الغَرِيمَ أَنْ يُحْبَسَ إِلَى سَارِيَةِ المَسْجِدِ] (^١).\n\n٤٦٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنَا سَعِيدُ بْن أَبِي سَعِيدٍ، سَمِعَ أَبَا هُرَيْرَةَ قَالَ: بَعَثَ النَّبِيُّ - ﷺ - خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ، يُقَالُ لَهُ ثُمَامَةُ بْنُ أُثَالٍ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي المَسْجِدِ، فَخَرَجَ إِلَيْهِ النَّبِيُّ - ﷺ - فَقَالَ: \"أَطْلِقُوا ثُمَامَةَ\". فَانْطَلَقَ إِلَى نَخْلٍ قَرِيبٍ مِنَ الَمسْجِدِ، فَاغْتَسَلَ ثُمَّ دَخَلَ المَسْجِدَ، فَقَالَ: أَشْهَدُ أَنْ لَا إله إِلَّا اللهُ وَأَنَّ مُحَمَّدَا رَسُولُ اللهِ. [٤٦٩، ٢٤٢٢، ٢٤٢٣، ٤٣٧٢ - مسلم: ١٧٦٤ - فتح: ١/ ٥٥٥]\nذكر فيه حديث أبي هُرَيْرَةَ قَالَ: بَعَثَ النَّبِيُّ - ﷺ - خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ، يُقَالُ لَهُ ثُمَامَةُ بْنُ أُثَالٍ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي المَسْجِدِ، فَخَرَجَ إِلَيْهِ النَّبِيُّ - ﷺ - فَقَالَ: \"أَطْلِقُوا ثُمَامَةَ\". فَانْطَلَقَ إِلَى نَجْلٍ قَرِيبٍ مِنَ المَسْجِدِ، فَاغْتَسَلَ ثُمَّ دَخَلَ المَسْجِدَ، فَقَالَ: أَشْهَدُ أَنْ لَا إله إِلَّا اللهُ وَأَنَ مُحَمَّدًا رَسُولُ اللهِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه قريبًا أيضًا (^٢)، وفي الإشخاص (^٣) ومطولًا في وفد بني حنيفة من المغازي (^٤).\n_________\n(^١) لم تقع في الأصل، وهي من \"اليونينية\".\n(^٢) سيأتي برقم (٤٦٩) باب: دخول المشرك المسجد.\n(^٣) سيأتي برقم (٢٤٢٢) كتاب: الخصومات، باب: التوثيق ممن تخشى معرته، وبرقم (٢٤٢٣) باب: الربط والحبس في الحرم.\n(^٤) سيأتي برقم (٤٣٧٢) باب: وفد بني حنيفة.","vol":"5","page":594},{"text":"وأخرجه مسلم في المغازي (^١)، وطرقه الدارقطني في \"علله\"، وقال: طريقة البخاري هي الصواب (^٢).\nووقع في كتاب ابن المنير أن البخاري أخرجه في البيع والشراء في المسجد، ومعه شيخنا في \"شرحه\"، وهو عجيب فليس فيه إلا حديث بريرة كما سلف، ثم قال: ووجه المطابقة أن الذي تخيل المنع إنما أخذه من ظاهر: \"إن هذِه المساجد إنما بنيت للصلاة وذكر الله\". فبين البخاري تخصيص هذا العموم بإجازة فعل غير الصلاة في المسجد، وهو ربط ثمامة؛ لأنه لمقصود صحيح، والبيع كذلك (^٣).\nوهذا أعجب من الأول، وليته على تقدير وجدانه فيه، وأنى له ذلك، استنبط ذلك من قوله في وفد بني حنيفة: (إن تُنعم تُنعم على شاكر، وإن كنت تريد المال فسل) قيده مساومة وبيع في النفس والمال.\nثانيها:\nهذا الحديث روي أيضا من حديث ابن عباس أخرجه ابن منده في \"معرفة الصحابة\" من حديث علباء بن أحمر، عن عكرمة، عن ابن عباس أن ثمامة بن أثال الحنفي أتى النبي - ﷺ - أسيرًا فخلى سبيله، فلحق بمكة فحال بين أهل مكة والميرة من اليمامة، فجاء أبو سفيان إلى رسول الله - ﷺ - فقال: ألست تزعم أنك بعثت بالرحمة؟ قال: \"بلى\". قال: فقد قتلت الآباء بالسيف والأبناء بالجوع، فأنزل الله تعالى: ﴿وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ﴾ [المؤمنون: ٧٦] الآية (^٤).\n_________\n(^١) مسلم (١٧٦٤) كتاب: الجهاد والسير، باب: ربط الأسير وحبسه.\n(^٢) \"علل الدارقطني\" ٨/ ١٦١ - ١٦٢.\n(^٣) \"المتواري\" ص ٨٨.\n(^٤) رواه أبو نعيم في \"معرفة الصحابة\" ١/ ٥٠٧ (١٤٢٢) من طريق عبد المؤمن بن =","vol":"5","page":595},{"text":"ثالثها:\n(ثمامة): -بالثاء المثلثة المضمومة- ابن أثال -بضم الهمزة، ثم ثاء مثلثة مفتوحة وبعد الألف لام؛ مصروف- ينتهي نسبه إلى عدنان، وهو سيد أهل اليمامة، وكناه ابن الطلاع أبا أمامة وسماه أثاثة، قال: ويقال: ثمامة، وإسلامه قبل الفتح.\nرابعها:\nأخذ ابن المنذر من هذا الحديث جواز مكث الجنب المسلم في المسجد، وأنه أولى من المشرك؛ لأنه ليس بنجس، بخلاف المشرك، وروى ابن جريج، عن عثمان بن أبي سليمان أن مشركي قريش حين أتوا رسول الله - ﷺ - في نداء من أسلم منهم ببدر كانوا يبيتون في مسجد الرسول منهم جبير بن مطعم (…) (^١)، وسيأتي حديثه عند البخاري (^٢).\nخامسها:\nفي ربطه بالسارية جواز ربط الأسير وحبسه وإدخال الكافر المسجد، ومذهبنا جوازه بإذن المسلم سواء كان الكافر كتابيًّا أو غيره. واستثنى الشافعي من ذلك مسجد مكة وحرمه (^٣)، وذكر ابن التين عن مجاهد وابن محيريز جواز دخول أهل الكتاب فيه (^٤).\n_________\n= خالد، عن علباء بن أحمر، به. ولعله فيما خرم من \"معرفة الصحابة\" لابن منده؛ إذ هناك خرم في المطبوعة من حرف الثاء والجيم وصدرا من الحاء.\n(^١) كلام غير واضح بالأصل.\n(^٢) سيأتي برقم (٣٠٥٠) كتاب: الجهاد والسير، باب: فداء المشركين.\n(^٣) \"الأم\" ١/ ٤٦، واستدل بقوله تعالى ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ﴾.\n(^٤) انظر: \"مصنف ابن أبي شيبة\" ٢/ ٢٦١ (٨٧٧٦)، (٨٧٧٧).","vol":"5","page":596},{"text":"وقال عمر بن عبد العزيز (^١) وقتادة ومالك (^٢): لا يجوز. ونقله القرطبي عن المزني أيضًا (^٣).\nوقال أبو حنيفة: يجوز للكتابي دون غيره (^٤). وكان حجته ما رواه أحمد في \"مسنده\" من حديث جابر مرفوعًا: \"لا يدخل مسجدنا هذا بعد عامنا هذا مشرك إلا أهل العهد وخدمهم\" (^٥).\nوحجة الشافعي حديث ثمامة، وبأن ذات المشرك ليست نجسة، ومالك أخذ بظاهر الآية، وأنه خاص بالحرم، ومقتضاه تنزه المساجد عنهم كما تنزه عن سائر الأنجاس، عنده أنه نجس لما يخالطه منها إذ كان لا ينفك عنها ولا يتحرز عنها، وبقوله تعالى: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ﴾ [النور: ٣٦]، ودخول الكافر فيها مناف لذلك، وبقوله - ﷺ -: \"إن هذِه المساجد لا يصلح فيها شيء من البول والقذر\" (^٦). والكافر لا يخلو عن ذلك، وبالحديث السائر: \"لا أحل المسجد لحائض ولا جنب\" (^٧). والكافر جنب.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٢٦١ (٨٧٧٨).\n(^٢) \"النوادر والزيادات\" ١/ ٥٣٥، \"البيان والتحصيل\" ١/ ٤٠٩.\n(^٣) \"المفهم\" ٣/ ٥٨٣.\n(^٤) \"بدائع الصنائع\" ٥/ ١٢٨، \"تبيين الحقائق\" ٦/ ٣٠.\n(^٥) \"المسند\" ٣/ ٣٣٩، وقال الهيثمي في \"المجمع\" ٤/ ١٠: فيه أشعث بن سوار، وفيه ضعف، وقد وثق.\n(^٦) رواه مسلم (٢٨٥) كتاب: الطهارة، باب: وجوب غسل البول وغيره من النجاسات، من حديث أنس بن مالك، ورواه البخاري مختصرًا دون موضع الشاهد برقم (٢١٩) كتاب: الوضوء، باب: ترك النبي - ﷺ - والناس الأعرابي حتى فرغ من بوله في المسجد.\n(^٧) رواه أبو داود (٢٣٢)، وابن خزيمة في \"صحيحه\" ٢/ ٢٨٤ (١٣٢٧)، والبيهقي ٢/ ٤٤٢، وضعفه ابن حزم في \"المحلى\" ٢/ ١٨٥ - ١٨٦، وقال ابن حجر في =","vol":"5","page":597},{"text":"واعتذروا عن حديث ثمامة بأوجه:\nمنها: أن ذلك كان متقدمًا على الآية -وفيه نظر- فإنه في سنة ست، والآية كانت سنة تسع.\nومنها: أنه - ﷺ - كان قد علم بإسلامه.\nومنها: أنها قصة في حين قال القرطبي: ويمكن أن يقال: إنه - ﷺ - إنما ربط ثمامة في المسجد؛ لينظر حسن صلاة المسلمين واجتماعهم عليها وحسن آدابهم في جلوسهم في المسجد فيأنس بذلك، وكذلك كان (^١).\nويوضحه حديث عثمان بن أبي العاصي في \"صحيح ابن خزيمة\" أن وفد ثقيف لما قدموا على رسول الله - ﷺ - أنزلهم المسجد ليكون أرق لقلوبهم (^٢).\nوقال جبير فيما ذكره أحمد: دخلت المسجد والنبي - ﷺ - يصلي المغرب فقرأ بالطور، فكأنما صدع قلبي حين سمعت القرآن (^٣). قال: ويمكن أن يقال أيضًا: إنهم لم يكن لهم موضع ربط يربط فيه إلا المسجد.\nسادسها: قوله (فقال: \"أطلقوا ثمامة\") سبب إطلاقه أنه قال له ثلاثة أيام: \"ما عندك يا ثمامة؟ \" -كما يأتي في المغازي (^٤) - قال: عندي يا محمد خير، إن تقتل تقتل ذا دم، وإن تنعم تنعم على شاكر، وإن\n_________\n= \"التلخيص\" ١/ ١٤٠: وضعف جماعة هذا الحديث، بأن راويه أفلت بن خليفة، مجهول الحال. وضعفه الألباني في \"ضعيف أبي داود\" (٣٢).\n(^١) \"المفهم\" ٣/ ٥٨٤.\n(^٢) \"صحيح ابن خزيمة\" ٢/ ٢٨٥ (١٣٢٨)، ورواه أيضًا أبو داود (٣٠٢٦)، وأحمد ٤/ ٢١٨. وقال الألباني: إسناده ضعيف فيه عنعنة الحسن، وهو البصري.\n(^٣) أحمد ٤/ ٨٣، وتقدم تخريجه من البخاري (٣٠٥٠) دون قوله: فكأنما صُدع عن قلبي ..\n(^٤) سيأتي برقم (٤٣٧٢) باب: وفد بني حنيفة.","vol":"5","page":598},{"text":"كنت تريد المال فسل تعط منه ما شئت، فعند ذلك أمر بإطلاقه، ففيه: جواز اللين على الأسير، وهو مذهبنا ومذهب الجمهور (^١).\nوادعى ابن الجوزي أنه لم يسلم تحت الأسر لعزة نفسه، وكأن - ﷺ - أحس منه بذلك فقال: \"أطلقوه\" فلما أطلق أسلم، ورواية ابن خزيمة وابن حبان في \"صحيحهما\" بزيادة: إذ فيهما فمر - ﷺ - يومًا فأسلم فحله وبعث به إلى حائط أبي طلحة، فأمره أن يغتسل، فاغتسل وصلى ركعتين، فقال - ﷺ -: \"لقد حسن إسلام أخيكم\" (^٢). ورواه ابن الجوزي أيضا كذلك.\nسابعها:\nقوله: (فانطلق إلى نجل) كذا الرواية هنا، وفي مسلم وغيرهما بالنون والخاء المعجمة، أي: انطلق إلى نخيل فيه ماء، وزعم ابن دريد أنه بالجيم، وهو الماء القليل المنبعث، وقيل: الجاري.\nوعن عائشة ﵂ أن بطحان وهو -واد بالمدينة يجري نجلًا (^٣). أي: نزًّا فيمكن أن يكون مضى لذلك المكان، وفي رواية: أنه ذهب إلى المصانع فغسل ثيابه، واغتسل (^٤).\nولا شك أن الكافر إذا أراد الإسلام بادر به، ولا يؤخره للاغتسال، ولا يحل لأحد أن يأذن له في تأخيره، بل يبادر به ثم يغتسل. ورواية\n_________\n(^١) انظر: \"شرح السير الكبير\" ٣/ ١٠٢٩، \"أحكام القرآن\" لابن العربي ٤/ ١٨٩٨، \"أحكام القرآن\" للشافعي ٢/ ١٩٩ - ٢٠٠.\n(^٢) ابن خزيمة ١/ ١٢٥ (٢٥٣)، وابن حبان ٤/ ٤١ - ٤٢ (١٢٣٨).\n(^٣) \"صحيح البخاري\" برقم (١٨٨٩)، أبواب: فضائل المدينة، باب: كراهية النبي - ﷺ - أن تعرى المدينة.\n(^٤) ذكرها ابن عبد البر في \"الاستيعاب\" ١/ ٢٨٨.","vol":"5","page":599},{"text":"البخاري أنه تشهد بعد الغسل محمولة على أنه أظهر ذلك، وقد أسلفنا أنه أسلم قبله.\nومذهبنا أن اغتساله واجب إن كان عليه جنابة في شركه سواء اغتسل منها أم لا، وأبعد بعض أصحابنا، فقال: إن كان اغتسل أجزأه، وإلا وجب.\nوأبعد منه قول بعض أصحابنا وبعض المالكية: لا غسل عليه، ويسقط حكم الجنابة بالإسلام كما تسقط الذنوب، وهو منقوض بالوضوء، وأنه لازم إجماعًا هذا كله إذا كان أجنب في كفره، وإلا فهو مستحب، وقاله مالك (^١).\nقال القرطبي: وهذا الحديث دال على أن الغسل في حق الكافر كان مشروعًا عندهم معروفًا، ألا ترى أنه لم يحتج في ذلك إلى من يأمره به، ولا لمن نبهه عليه.\nقلت: قد سلف صريحًا أنه أمره به قال: والمشهور من قول مالك أنه إنما يغتسل لكونه جنبًا، قال: ومن أصحابنا من قال: يغتسل للنظافة واستحبه ابن القاسم ولمالك قول: إنه لا يعرف الغسل (^٢).\nوقال أحمد وأبو ثور: يلزمه الغسل لهذا الحديث ولحديث قيس بن [أبي] (^٣) عاصم في الترمذي محسنًا (^٤)، وصححه ابن خريمة (^٥)، وعند\n_________\n(^١) \"إكمال المعلم\" ٦/ ٩٨ - ٩٩.\n(^٢) \"المفهم\" ٣/ ٥٨٦.\n(^٣) هكذا في الأصل، والصواب قيس بن عاصم، وهو ابن سنان بن خالد بن منقر، التميمي المنقري، وفد على النبي - ﷺ - في وفد بني تميم، وأسلم سنة تسع، وكان عاقلًا حليمًا سمحًا جوادًا. انظر: \"الاستيعاب\" ٣/ ٤٥٣ - ٣٥٥ (٢١٦٤)، \"أسد الغابة\" ٤/ ٤٣٢ - ٤٣٤ (٤٣٦٤)، \"الإصابة\" ٣/ ٢٥٢ - ٢٥٣ (٧١٩٤).\n(^٤) \"سنن الترمذي\" (٦٠٥).\n(^٥) \"صحيح ابن خزيمة\" ١/ ١٢٦ (٢٥٤، ٢٥٥).","vol":"5","page":600},{"text":"أبي حنيفة أن الغسل للإسلام مستحب. قال محمد في \"السير الكبير\": ينبغي للرجل إذا أسلم أن يغتسل للجنابة، وعلل بأن الكفار لا يغتسلون للجنابة، ولا يدرون كيفيته (^١)، قيل: أراد أن من المشركين من لا يدين الاغتسال من الجنابة، ومنهم من يدينه كقريش، وبني هاشم، فإنهم توارثوه عن إسماعيل - ﵇ - إلا إنهم كانوا لا يدرون كيفيته، وهذا في حق من لم يجنب، وقد اختلف خطابهم بالفروع أيضًا.\n_________\n(^١) \"السير الكبير\" ١/ ١٢٩.","vol":"5","page":601},{"text":"<span data-type='title' id=toc-531>٧٧ - باب الخَيْمَهَ فِي المَسْجِدِ لِلْمَرْضَى وَغَيِرْهِمْ</span>\n٤٦٣ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: أُصِيبَ سَعْدٌ يَوْمَ الخَنْدَقِ فِي الأَكْحَلِ، فَضَرَبَ النَّبِيُّ - ﷺ - خَيْمَةً فِي المَسْجِدِ لِيَعُودَهُ مِنْ قَرِيبِ، فَلَمْ يَرُعْهُمْ -وَفِي الَمسْجِدِ خَيْمَةٌ مِنْ بَنِي غِفَارٍ- إِلَّا الدَّمُ يَسِيلُ إِلَيْهِمْ، فَقَالُوا: يَا أَهْلَ الخَيْمَةِ، مَا هذا الذِي يَأْتِينَا مِنْ قِبَلِكُمْ؟ فَإِذَا سَعْدٌ يَغْذو جُرْحُهُ دَمًا، فَمَاتَ فِيهَا. [٢٨١٣، ٣٩٠١، ٤١١٧، ٤١٢٢ - مسلم: ١٧٦٩ - فتح: ١/ ٥٥٦]\nذكر فيه حديث عَائِشَةَ قَالَتْ: أُصِيبَ سَعْدٌ يَوْمَ الخَنْدَقِ فِي الأَكْحَلِ، فَضَرَبَ النَّبِيُّ - ﷺ - خَيْمَةً فِي المَسْجِدِ لِيَعُودَهُ مِنْ قَرِيبٍ .. الحديث.\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه في الأحزاب مطولًا (^١)، وأخرجه مسلم في المغازي (^٢).\nثانيها:\n(سعد) هذا هو: ابن معاذ، أبو عمرو، وسيد الأوس، بدري، كبير القدر، واهتز عرش الرحمن لموته، أي: استبشارًا لقدوم روحه، أو المراد: حملة العرش، ومن عنده من الملائكة، وأبعد من قال: المراد بالعرش الذي وضع عليه، وتوقف مالك في رواية هذا الحديث، ولعله لا يصح عنه. قال أبو نعيم: مات في شوال (^٣)، ونزل\n_________\n(^١) سيأتي برقم (٤١٢٢) كتاب: المغازي، باب: مرجع النبي - ﷺ - من الأحزاب.\n(^٢) مسلم (١٧٦٩) كتاب: الجهاد والسير، باب: جواز قتال من نقض العهد.\n(^٣) في هامش (س): الخندق كانت في شوال سنة خمس، وقيل: في ذي القعدة، فلا أراه يصح ما قاله إلا أن يقال: إنه لبث بعد الخندق دون شهر يعني: القول بوفاته بعد شهر والمعروف أنه توفي بعد شهر من الخندق بعد الفراغ من بني قريظة.","vol":"5","page":602},{"text":"في جنازته سبعون ألف مَلِكٍ ما وطئوا الأرض (^١).\nثالثها:\nهذِه الخيمة كانت لرفيدة الأنصارية، وقيل: الأسلمية، وكانت تداوي الجرحى، وتحتسب بخدمتها من كانت فيه ضيعة من المسلمين.\nرابعها:\nالأكحل: عرق في اليد يفصد، ولا يقال: عرق الأكحل، كما قال في \"الصحاح\" (^٢)، ويقال له كما قال في \"المحكم\": النسا في الفخذ، وفي الظهر الأبهر، وقيل الأكحل: عرق الحياة، ويدعى نهر البدن، وفي كل عضو منه شعبة لها اسم على حدة، فإذا قطع في اليد لم يرقأ الدم (^٣)، وفي \"الجامع\": هو عرق الحياة.\nخامسها:\nقوله: (فلم يرعهم) أي: يفزعهم، وقال الخطابي: هو من الروع، وهو إعظامك الشيء وإكباره فترتاع، قال: وقد يكون من خوف، والمعنى فهم في سكون حتى أفزعهم الدم فارتاعوا له (^٤).\n_________\n(^١) هو سعد بن معاذ بن النعمان بن امرئ القيس بن زيد بن عبد الأشهل، أسلم على يد مصعب بن عمير، شهد بدرًا وأحدًا والخندق، ورمي يومي الخندق بسهم فعاش شهرًا ثم انتقض جرحه فمات منه. انظر ترجمته في: \"معرفة الصحابة\" لأبي نعيم ٣/ ١٢٤١ - ١٢٤٤ (١٠٩٦)، \"الاستيعاب\" ٢/ ١٦٧ - ١٧٠ (٩٦٣)، \"أسد الغابة\" ٢/ ٣٧٣ - ٣٧٧ (٢٠٤٥)، \"الإصابة\" ٢/ ٣٧ - ٣٨ (٣٢٠٤).\n(^٢) \"الصحاح\" ٥/ ١٨٠٩ مادة: كحل.\n(^٣) \"المحكم\" ٣/ ٣١ مادة: كحل.\n(^٤) \"أعلام الحديث\" ١/ ٤٠١ - ٤٠٢.","vol":"5","page":603},{"text":"سادسها:\nقوله: (يغذو) أي: سال.\nوالحديث دال لما ترجم له، وهو سكنى المساجد للعذر، وأن الإمام إذا شق عليه النهوض إلى عيادة مريض يأمر أن ينقل به إلى موضع يقرب ويخف عليه زيارته، واستدل به مالك وأحمد (^١) على أن إزالة النجاسة ليست فرضًا؛ لأنه لم يحل بينها وبين الذريعة إليها، ولم يمنعه من السكنى، وعزاه بعضهم إلى القديم، ولك أن تقول: إن ما سكن إلا بعد الاندمال، ولا يخشى منه محذور غالبا.\n_________\n(^١) انظر: \"المنتقى\" ١/ ٤١.","vol":"5","page":604},{"text":"<span data-type='title' id=toc-532>٧٨ - باب إِدْخَالِ البَعِيِر فِي المَسْجِدِ لِلْعِلَّةِ</span>\nوَقَالَ ابن عَبَّاسٍ: طَافَ النَّبِيُّ - ﷺ - عَلَى بَعِيرٍ. [١٦٠٧]\n\n٤٦٤ - حَدَّثَنَا عَبْدُ اللهِ بْن يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ ابْنِ نَوْفَلٍ، عَنْ عُرْوَةَ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ قَالَتْ: شَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - أنِّي أَشْتَكِي. قَالَ: \"طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ\". فَطفْتُ وَرَسُولُ اللهِ - ﷺ - يُصَلِّي إِلَى جَنْبِ البَيْتِ، يَقْرَأُ بِالطُّورِ وَكِتَابٍ مَسْطُورٍ. [١٦١٩، ١٦٢٦، ١٦٣٣، ٤٨٥٣ - مسلم: ١٢٧٦ - فتح: ١/ ٥٥٧]\nثم ساق حديث أُمِّ سَلَمَةَ قَالَتْ: شَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - أَنِّي أَشْتَكِي. قَالَ: \"طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ .. \" الحديث.\nالكلام عليه من أوجه:\nأحدها:\nالتعليق الأول يأتي -إن شاء الله تعالى- في الحج من حديث عكرمة (^١)، وحديث أم سلمة أخرجه مع مسلم في الحج (^٢)، وفي تفسير سورة الطور (^٣)، وفي لفظ له: \"إذا أقيمت صلاة الصبح فطوفي على بعيرك، والناس يصلون\" (^٤).\nثانيها:\nمعنى (شكوت) أي: أشتكي تعني: أنها مريضة، وإنما أمرها\n_________\n(^١) سيأتي برقم (١٦١٢) باب: من أشار إلى الركن إذا أتى عليه.\n(^٢) سيأتي برقم (١٦١٩) باب: طواف النساء مع الرجال، ومسلم (١٢٧٦) باب: جواز الطواف على بعير وغيره.\n(^٣) سيأتي برقم (٤٨٥٣) كتاب: التفسير.\n(^٤) سيأتي برقم (١٦٢٦) كتاب: الحج، باب: من صلى ركعتين الطوات خارجًا من المسجد.","vol":"5","page":605},{"text":"بالطواف وراء الناس؛ لأنه صلاة وسنة النساء التباعد عن الرجال في الصلاة.\nثالثها:\nفيه جواز الطواف راكبًا للمعذور، ولا كراهة فيه، فإن كان غير معذور ففيه خلاف ستعلمه في الحج، وطوافه - ﷺ - على بعير يوضح جوازه، وبه أخذ ابن المنذر وقوم والجمهور كما حكاه القرطبي (^١) على كراهة ذلك ومنعه، وذهب مالك وأبو حنيفة إلى أنه يعيد ما دام قريبًا من مكة، فإن بَعُد إلى مثل الكوفة فعليه دم (^٢)، ولم ير الشافعي فيه شيئًا (^٣)، وبه قال أحمد كما حكاه ابن الجوزي (^٤).\nوأجابوا عن طوافه راكبًا بأوجه:\nمنها: أنه للاستعلاء كما أخرجه مسلم (^٥).\nثانيها: أنه كان شاكيا. رواه أبو داود (^٦) من حديث ابن عباس (^٧)، وهذا فهمه البخاري هناك، وترجم عليه، باب: المريض يطوف راكبًا (^٨).\n_________\n(^١) \"المفهم\" ٣/ ٣٨١.\n(^٢) انظر: \"المنتقى\" ٢/ ٢٩٥، \"النوادر والزيادات\" ٢/ ٣٨٢، \"المبسوط\" ٤/ ٤٤ - ٤٥.\n(^٣) \"الأم\" ٢/ ١٤٨.\n(^٤) \"المغني\" ٥/ ٥٥.\n(^٥) مسلم (١٢٧٣) كتاب: الحج، باب: جواز الطواف على بعير وغيره. من حديث جابر.\n(^٦) في هامش (س) حاشية نصها: من خط الشيخ: أبو داود والنسائي.\n(^٧) أبو داود (١٨٨١)، وضعفه الألباني في \"ضعيف أبي داود\" (٣٢٧).\n(^٨) سيأتي برقم (١٦٣٣) كتاب: الحج.","vol":"5","page":606},{"text":"ثالثها: قول عائشة لو كان ماشيًا لطرق بين يديه ولصرفوا عنه، وكان يكره ذلك (^١).\nرابعها: فيه جواز دخول الدواب المسجد كما ترجم له، ولا يلزم من دخولها التلوث، وناقته - ﷺ - كانت ناقة منوقة، والعادة أن الدابة إذا كانت سائرة لا تبول (^٢)، وخصه مالك بالدواب المأكولة.\nوفيه أيضًا أن راكب الدابة ينبغي له أن يتجنب ممر الناس ما استطاع ولا يخالط الرجالة، وكذلك ينبغي أن يخرج النساء إلى حواشي الطرق.\nقال أبو عمر: وصلاته - ﷺ - إلى جنب البيت من أجل أن المقام كان حينئذ ملصقًا بالبيت قبل أن ينقله عمر من ذلك المكان، والوجه أن البيت كله قبله، فحيث صلى المصلي منه إذا جعله أمامه كان حسنًا (^٣).\n_________\n(^١) رواه مسلم (١٢٧٤) كتاب: الحج، باب: جواز الطواف على بعير وغيره، بلفظ: طاف النبي - ﷺ - في حجة الوداع حول الكعبة على بعيره يستلم الركن، كراهية أن يضرب عنه الناس.\n(^٢) ورد بهامش (س) تعليق نصه: وذكر لي بعض أصحابي أن من خصائصه - ﵇ - أن مركوبه ما دام النبي - ﷺ - راكبه لا يبول ولا يروث وغالب ظني أنه نقله عن ابن إسحاق، والله اعلم.\n(^٣) \"التمهيد\" ١٣/ ١٠٠ - ١٠١.","vol":"5","page":607},{"text":"<span data-type='title' id=toc-533>٧٩ - باب</span>\n٤٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ الُمثَنَّى قَالَ: حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ قَالَ: حَدَّثَنَا أَنَسٌ أَنَّ رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - خَرَجَا مِنْ عِنْدِ النَّبِيِّ - ﷺ - فِي لَيْلَةٍ مُظْلِمَةٍ، وَمَعَهُمَا مِثْلُ المِصْبَاحَيْنِ يُضِيآنِ بَيْنَ أَيْدِيهِمَا، فَلَمَّا افْتَرَقَا صَارَ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا وَاحِدٌ حَتَّى أَتَى أَهْلَهُ. [٣٦٣٩، ٣٨٠٥ - فتح: ١/ ٥٥٧]\nذكر فيه أَنَّ رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - خَرَجَا مِنْ عِنْدِ النَّبِيِّ - ﷺ - فِي لَيْلَةٍ مُظْلِمَةٍ، وَمَعَهُمَا مِثْلُ المِصْبَاحَيْنِ يُضِيآنِ بَيْنَ أَيْدِيهِمَا، فَلَمَّا افْتَرَقَا صَارَ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا وَاحِدٌ حَتَّى أَتَى أَهْلَهُ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في علامات النبوة متنًا وإسنادًا (^١)، وفي منقبة أسيد بن حضير، وعباد بن بشر في مناقب الأنصار، وقال فيه: وقال معمر، عن ثابت، عن أنس أن أسيد بن حضير ورجلًا من الأنصار، وقال حماد: أنا ثابت، عن أنس كان أسيد وعباد بن بشر عند النبي - ﷺ - (^٢)، وتعليق معمر أخرجه البيهقي في \"دلائله\" من حديث عبد الرزاق عنه (^٣)، وتعليق حماد هذا وصله النسائي في \"سننه\" فقال: حدثنا أبو بكر بن نافع، عن بهز بن أسد، عن حماد بن سلمة أنا ثابت فذكره (^٤)، وأخرجه البيهقي في \"دلائله\" من حديث يزيد بن هارون، عن حماد به، وفيه: أضاءت لهما عصى أحدهما (^٥).\n_________\n(^١) سيأتي برقم (٣٦٣٩) كتاب: المناقب.\n(^٢) سيأتي برقم (٣٨٠٥) كتاب: مناقب الأنصار.\n(^٣) \"دلائل النبوة\" ٦/ ٧٧ - ٧٨.\n(^٤) \"السنن الكبرى\" ٥/ ٦٨ (٨٢٤٥).\n(^٥) \"دلائل النبوة\" ٦/ ٧٨.","vol":"5","page":608},{"text":"ثانيها:\nالرجلان قد عرفتهما، وقال ابن التين: هما عباد وعويم بن ساعدة أو أسيد، وجزم ابن بطال بأنهما عباد وأسيد (^١)، وبه جزم ابن التين في باب: علامات النبوة، وهو الموافق لباقي الباب، وهو شبيه بما ذكره ابن عساكر وغيره، عن قتادة بن النعمان أنه خرج من عند رسول الله - ﷺ - وبيده عرجون فأضاء العرجون (^٢).\nوفي \"دلائل البيهقي\" من حديث ميمون بن زيد بن أبي عبس، حدثني أبي أن أبا عبس كان يصلي مع رسول الله - ﷺ - الصلوات، ثم يرجع إلى بني حارثة، فخرج في ليلة مظلمة مطيرة، فنورت له عصاه حتى دخل دار بني حارثة (^٣)، ومن حديث كثير بن زيد، عن محمد بن حمزة بن عمرو الأسلمي، عن أبيه قال: كنا مع رسول الله - ﷺ - فنفرنا في ليلة مظلمة، فأضاءت أصابعي حتى جمعوا عليها ظهرهم وما هلك منهم، وإن أصابعي لتنير، وفي لفظ: نفرت دوابنا ونحن في سفر .. الحديث (^٤).\nثالثها:\nقال ابن بطال: إنما ذكر البخاري هذا الحديث في أحكام المساجد؛ لأن الرجلين كانا مع رسول الله - ﷺ - في موضع جلوسه مع الصحابة، فلما كان معه هذان في علم ينشره، أو في صلاة فأكرمهما الله بالنور في الدنيا ببركة الشارع، وفضل مسجده، وملازمته، وذلك آية للشارع وكرامة له،\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١١٣.\n(^٢) \"تاريخ دمشق\" ٤٩/ ٢٨٤.\n(^٣) \"دلائل النبوة\" ٦/ ٨٧ - ٧٩.\n(^٤) \"دلائل النبوة\" ٦/ ٧٩.","vol":"5","page":609},{"text":"وأنه خص في الآيات بما لم يخص به من كان معه (^١) أن أعطى أن يكرم أصحابه بمثل هذا النور عند حاجتهم إليه، وذلك من خرق العادات (^٢).\nوذكر بعضهم فيما نقله شيخنا قطب الدين في \"شرحه\" ويحتج به غيره: أنه يحتمل أن يكون البخاري أراد بذكر هذا الحديث هنا قول الله تعالى: ﴿اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ ثم قال في آخرها: ﴿يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ﴾ وختمها بقوله: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ﴾ [النور: ٣٦] إلى أن قال: ﴿لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُوا﴾ [النور: ٣٨] فكان هذا من أولئك فهداهما الله بالنور في قلوبهم باطنًا ورزقهم إياه ظاهرًا في الظلمة، كما إن كانا من جملة من كان في البيوت التي أذن الله في رفعها، جعل الله لتمام النور بين أيديهما يستضيئان به في ممشاهما مع قوله: \"بشر المشائين في الظلم إلى المساجد بالنور التام يوم القيامة\" (^٣) فجعل الله لهم منه في الدنيا ليزدادوا إيمانا مع إيمانهم.\nرابعها:\nفيه دلالة ظاهرة لكرامات الأولياء ولا شك فيه.\nخامسها:\nقال ابن بطال: كان يصلح أن يترجم لهذا الحديث باب قول الله\n_________\n(^١) في هامش الأصل: لعله (قبله).\n(^٢) \"شرح ابن بطال\" ٢/ ١١٣.\n(^٣) رواه أبو داود (٥٦١)، والترمذي (٢٢٣) من حديث بريدة بن الحصيب الأسلمي، وقال الترمذي: هذا حديث غريب من هذا الوجه مرفوع، هو صحيح مسند وموقوف على أصحاب النبي - ﷺ -، ولم يسند على النبي - ﷺ -.\nوصححه الألباني في \"صحيح أبي داود\" (٥٧٠).\nورواه ابن ماجه (٧٨١) من حديث أنس.","vol":"5","page":610},{"text":"تعالى: ﴿وَمَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ﴾ [النور: ٤٠] يشير إلى أن الآية عامة فيهما فيحتمل أن يستثبت منها المعنى لا سيما وقد ذكر الله النور في المشكاة والزجاجة: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ﴾ [النور: ٣٦]، الآية.\nفاستدل أن الله يجعل لمن يسبح في تلك المساجد نورًا في قلوبهم، ونورًا في جميع أعضائهم، ونورًا بين أيديهم، ومن خلفهم في الدنيا والآخرة، فلما خرجا من عند الشارع في الليلة المظلمة أراهم بركة نبيه وكرامته بما جعل الله لهما من النور بين أيديهما يستضيئان به في ممشاهما مع الحديث السالف: \"بشر المشائين\" إلى آخر ما سلف، ويوقِنَا أن كذلك يكون ما وعدهم الله به من النور الذي يسعى بين أيديهم وبأيمانهم يوم القيامة برهانًا لمحمد ﵊ على صدق ما وُعِد به أهل الإيمان الملازمين للبيوت التي أذن الله أن ترفع (^١).\nوهذا هو عين الاحتمال السالف الذي أباده شيخنا احتمالا، وذكره آخر (…) (^٢) فذكره (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١١٣ - ١١٤.\n(^٢) مقدار ثلاث كلمات في الأصل لم نتبين قراءتها.\n(^٣) ورد بهامش (س): ثم بلغ في الرابع بعد الستين كتبه مؤلفه.","vol":"5","page":611},{"text":"<span data-type='title' id=toc-534>٨٠ - باب الخَوْخَةِ وَالمَمَرِّ فِي المَسْجِدِ</span>\n٤٦٦ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ قَالَ: حَدَّثَنَا فُلَيْحٌ قَالَ: حَدَّثَنَا أَبُو النَّضْرِ، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ، عَنْ بُشرِ بْنِ سَعِيدٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: خَطَبَ النَّبِيُّ - ﷺ - فَقَالَ: \"إِنَّ اللهَ خَيَّرَ عَبْدًا بَيْنَ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ مَا عِنْدَ اللهِ\". فَبَكَى أَبُو بَكْرٍ - ﵁ -، فَقُلْتُ فِي نَفْسِي: مَا يُبْكِي هذا الشَّيْخَ؟ إِنْ يَكُنِ اللهُ خَيَّرَ عَبْدًا بَيْنَ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ مَا عِنْدَ اللهِ، فَكَانَ رَسُولُ اللهِ - ﷺ - هُوَ العَبْدَ، وَكَانَ أَبُو بَكْرٍ أَعْلَمَنَا. قَالَ: \"يَا أَبَا بَكْرٍ لَا تَبْكِ، إِنَّ أَمَنَّ النَّاسِ عَلَيَّ فِي صُحْبَتِهِ وَمَالِهِ أَبُو بَكْرٍ، وَلَوْ كُنْتُ مُتَخِذًا خَلِيلًا مِنْ أُمَّتِي لَاتَّخَذْتُ أَبَا بَكْرٍ، ولكن أُخُوَّةُ الإِسْلَامِ وَمَوَدَّتُهُ، لَا يَبْقَيَنَّ فِي المَسْجدِ بَابٌ إِلا سُدَّ إِلَّا بَابُ أَبِي بَكْرٍ\". [٣٦٥٤، ٣٩٠٤ - مسلم: ٢٣٨٢ - فتح: ١/ ٥٥٨]\n\n٤٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الجُعْفِيُّ قَالَ: حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ قَالَ: حَدَّثَنَا أَبِي قَالَ: سَمِعْتُ يَعْلَى بْنَ حَكِيمٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - فِي مَرَضِهِ الذِي مَاتَ فِيهِ عَاصِبٌ رَأْسَهُ بِخِرْقَةٍ، فَقَعَدَ عَلَى المِنْبَرِ، فَحَمِدَ اللهَ وَأثنَى عَلَيْهِ، ثُمَّ قَالَ: \"إِنَّهُ لَيْسَ مِنَ النَّاسِ أَحَدٌ أَمَنَّ عَلَيَّ فِي نَفْسِهِ وَمَالِهِ مِنْ أَبِي بَكْرٍ بْنِ أَبِي قُحَافَةَ، وَلَوْ كُنْتُ مُتَخِذًا مِنَ النَّاسِ خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ خَلِيلًا، ولكن خُلَّةُ الإِسْلَامِ أَفْضَلُ، سُدُّوا عَنِّي كُلَّ خَوْخَةٍ فِي هذا المَسْجِدِ غَيْرَ خَوْخَةِ أَبِي بَكْرٍ\". [٣٦٥٦، ٣٦٥٧، ٦٧٣٨ - فتح: ١/ ٥٥٨]\nذكر فيه حديثين:\nأحدهما: قال فيه: حَدَّثنَا مُحَمَّدُ بْنُ سِنَانٍ، ثَنَا فُلَيْحٌ، ثَنَا أَبُو النَّضْرِ، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: خَطَبَ النَّبِيُّ - ﷺ - فَقَالَ: \"إِنَّ اللهَ خَيَّرَ عَبْدًا بَيْنَ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ مَا عِنْدَ اللهِ تعالى\" .. الحديث.","vol":"5","page":612},{"text":"الكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه أيضًا في فضل أبي بكر (^١)، وأخرجه مسلم في الفضائل (^٢) (^٣).\nثانيها:\nهكذا ثبت في روايتنا عبيد، عن بسر، عن أبي سعيد، وكذا رواه محمد بن زكريا النيسابوري، فقال: حدثنا معاذ بن سليمان الحراني، ثنا فليح.\nوذكر أبو علي الجياني أن رواية محمد بن سنان معافى بن سليمان ليست محفوظة عن أبي النضر (^٤)، وقال ابن السكن عن الفربري: قال محمد بن إسماعيل: هكذا رواه محمد بن سنان، عن فليح، وهو خطا، وإنما هو -عن عبيد وعن بسر- يعني: بواو العطف.\nوكذا خرجه مسلم، عن سعيدٍ بن منصور عن فليح به، قال: جميعًا: عن أبي سعيد (^٥)، ورواه عن فليح كرواية سعيدٍ يونسُ بن محمد عند ابن أبي شيبة (^٦)، ورواية أبي زيد المروزي في \"صحيح البخاري\" حدثنا محمد بن سنان، ثنا فليح ثنا أبو النضر، عن عبيد، عن أبي سعيد، ورواه البخاري في فضل أبي بكر عن عبد الله بن محمد أبي عامر\n_________\n(^١) سيأتي برقم (٣٦٥٤) كتاب: فضائل الصحابة، باب: قول النبي - ﷺ -: \"سدوا الأبواب إلا باب أبي بكر\".\n(^٢) مسلم (٢٣٨٢) في فضائل الصحابة، باب من فضائل أبي بكر الصديق ﵁.\n(^٣) في هامش (س): بخط الشيخ: والترمذي في المناقب، والنسائي بعضه.\n(^٤) \"تقييد المهمل\" ٢/ ٥٨٦.\n(^٥) مسلم (٢٣٨٢).\n(^٦) \"مصنف ابن أبي شيبة\" ٦/ ٣٥١ (٣١٩١٧).","vol":"5","page":613},{"text":"- يعني: العقدي، ثنا فليح، ثنا سالم، عن بسر، عن أبي سعيد (^١)، وفي الهجرة عن إسماعيل بن عبد الله، حدثني مالك، عن أبي النضر، عن عبيد، عن أبي سعيد بلفظ: \"أن يؤتيه الله من زهرة الدنيا ما شاء\" وفيه: فبكى أبو بكر وقال: فديناك بآبائنا وأمهاتنا (^٢).\nوكذا رواه عن مالك عبد الله بن مسلمة (^٣) وابن وهب ومعن، ومن طريقه أخرجه مسلم (^٤)، ومطرف وإبراهيم بن طهمان -وسماه عبد الله بن حنين- ومحمد بن الحسن، وعبد العزيز بن يحيى؛ قال الدارقطني: لم أره في \"الموطأ\" إلا في \"كتاب الجامع\" للقعنبي ولم يذكره في \"الموطأ\" غيره، ومن تابعه فإنما رواه في غير \"الموطأ\".\nقلت: ففليح لم ينفرد به بل توبع، وإن كان بعضهم لين روايته، فيجوز أن يكون حدث به مرة، عن عبيد، ومرة عن بسر، ومرة جمعهما، وأخرجه الترمذي من طريق أبي المعلى مرفوعًا، وقال: غريب (^٥)، وأخرجه أيضًا من حديث عائشة أنه - ﷺ - أمر بسد الأبواب إلا باب أبي بكر (^٦).\nثالثها:\nأبو النضر. اسمه: سالم بن أبي أمية، مولى عمر بن عبيد الله بن معمر (^٧).\n_________\n(^١) سيأتي برقم (٣٦٥٤).\n(^٢) سيأتي برقم (٣٩٠٤) كتاب: مناقب الأنصار، باب: هجرة النبي - ﷺ -.\n(^٣) أخرج روايته الترمذي (٣٦٦٠).\n(^٤) مسلم (٢٣٨٢/ ٢).\n(^٥) الترمذي (٣٦٥٩).\n(^٦) الترمذي (٣٦٧٨) وقال: هذا حديث غريب من هذا الوجه. وصححه الألباني.\n(^٧) تقدمت ترجمته في حديث رقم (٢٨٠).","vol":"5","page":614},{"text":"وعبيد بن حنين مدني أخو عبد الله ومحمد تابعي ثقة، مات بالمدينة سنة خمس ومائة، عن خمس وسبعين سنة (^١).\nوبسر بن سعيد -بالباء الموحدة والسين المهملة- مات بالمدينة سنة مائة -وقيل: إحدى- عن ثمان وسبعين سنة.\nرابعها:\nقوله: (فبكى أبو بكر) زاد مسلم: فسمى هذا وبكى. وإنما أبهم الشارع ذكر العبد؛ ليظهر فهم أهل المعرفة، ونباهة أهل الحذق، وكان ذلك كله في الصديق، وفي مسلم أنه قال لرسول الله: فديناك بآبائنا وأمهاتنا؛ لأن الصديق فهم أن العبد هو رسول الله، وكان ذلك في مرض موته، كما ستعلمه، في حديث ابن عباس بعده، فبكى حزنًا على فراقه، وانقطاع الوحي، وغير ذلك من أنواع الخيرات.\nوفي قول أبي سعيد: (وكان أبو بكر أعلمنا) هو لائح في كونه أعلم الصحابة إذ لم ينكره أحد ممن حضر، ولا شك فيه، ولما علم الشارع ذلك منه اختصه بالخصوصية العظمى، وقال: \"إن أمن الناس علي .. \" إلى آخره فظهر أن للصديق من الفضائل والحقوق ما لا يشاركه في ذلك مخلوق.\nخامسها:\nقوله - ﷺ -: (\"إن أمن الناس علي في صحبته وماله أبو بكر\")، قال العلماء ومنهم الخطابي: أي: أكثرهم جودًا وسماحة لنا بنفسه وماله،\n_________\n(^١) قال عنه ابن سعد: كان ثقة وليس بكثير الحديث، وقال أبو حاتم: صالح الحديث، وذكره ابن حبان في \"الثقات\". انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٢٨٥ - ٢٨٦، \"الجرح والتعديل\" ٥/ ٤٠٤ - ٤٠٥ (١٨٧٢)، \"الثقات\" لابن حبان ٥/ ١٣٣، \"تهذيب الكمال\" ١٩/ ١٩٧ - ٢٥٠ (٣٧١٢).","vol":"5","page":615},{"text":"وليس هو من المن الذي هو الاعتداد بالصنيعة؛ لأنه مبطل للثواب، لأن المنة لله ولرسوله في قبول ذلك وغيره، قال الخطابي: والمن في كلام العرب الإحسان إلى من لا تستثيبه قال تعالى: ﴿هَذَا عَطَاؤُنَا فَامْنُنْ﴾ [ص: ٣٩]. وقال: ﴿وَلَا تَمْنُنْ تَسْتَكْثِرُ (٦)﴾ [المدثر: ٦]، أي: لا تعط لتأخذ من المكافأة أكثر مما أعطيت (^١).\nوقال القرطبي: وزن \"أمن\" أفعل من المنة بمعنى: الامتنان، أي: أكثر منَّة، ومعناه: أن أبا بكر له من الحقوق ما لو كان بغيره لامتن بها وذلك؛ لأنه بادر بالتصديق، وبنفقة الأموال وبالملازمة والمصاحبة إلى غير ذلك بانشراح صدر ورسوخ علم بأن الله ورسوله لهما المنة في ذلك والفضل لكن رسول الله بجميل أخلاقه وكرم أعراقه اعترف بذلك عملًا بشكر المنعم ليسن كما قال للأنصار، وفي \"جامع الترمذي\" من حديث أبي هريرة مرفوعًا: \"ما لأحد عندنا يد إلا وكافَأْنَاه ما خلا أبا بكر، فإن له عندنا يدًا يكافئه الله -﷿- بها يوم القيامة\" (^٢).\nسادسها:\nقوله - ﷺ -: (\"لو كنت متخذًا من أمتي خليلا .. \") إلى آخره، وفي رواية: \"لكن أخي وصاحبي\" (^٣).\nاعلم أن أصل الخلة الافتقار والانقطاع فخليل الله، أي: المنقطع إليه، لقصره حاجته عليه، وقيل: إنها للاختصاص أو الاصطفاء، وسمى إبراهيم بذلك؛ لأنه والى فيه، وعادى فيه، وقيل: لأنه تخلل\n_________\n(^١) \"أعلام الحديث\" ١/ ٤٠٣.\n(^٢) \"المفهم\" ٦/ ٢٤١، والحديث رواه الترمذي (٣٦٦١) وقال: هذا حديث حسن غريب من هذا الوجه.\n(^٣) رواها مسلم (٣/ ٢٣٨٣) من حديث عبد الله بن مسعود.","vol":"5","page":616},{"text":"بخلال حسنة، وأخلاق كريمة، وخلة الله له: نصره وجعله إمامًا لمن بعده، وقال ابن فورك: الخلة صفاء المودة بتخلل الأبرار، وقيل: اصطفاء المحبة، وقيل: الخليل من لا يتسع قلبه لغير خليله، وقيل: من التخلل أي: أن الحب تخلل قلبه وغلب على نفسه، والخل الصديق. حكاه ابن قرقول.\nوقوله: \"من أمتي\" قيل: اتخذ خليلًا من الملائكة. حكاه ابن التين، ويرده \"ولكن صاحبكم خليل الرحمن\"، وفي رواية: \"لو كنت متخذًا خليلًا غير ربي\" (^١)، و(اتخذ) تتعدى إلى مفعولين أحدهما بحرف الجر، فيكون بمعنى: اختار واصطفى، وهنا سكت عن أحد مفعوليها، وهو الذي دخل عليه حرف الجر، فكأنه قال: لو كنت متخذًا من الناس خليلا لاتخذت منهم أبا بكر، وقد تتعدى (اتخذ) لأحد المفعولين بحرف الجر، وقد تتعدى لمفعول واحد، وكل ذلك في القرآن.\nومعنى الحديث: أن أبا بكر متأهل لأَنْ يتخذ الشارع خليلًا لولا المانع المذكور، وهو أنه امتلأ قلبه بما تخلله من معرفة الرب تعالى وصحبته ومراقبته حتى كأنه مزجت (^٢) أجزاء قلبه بذلك، فلم يتسع قلبه لخليل آخر وعلى هذا فلا يكون الخليل إلا واحدًا ومن لم ينته إلى ذلك، ممن تعلق القلب به فهو حبيب، وذلك أثبت للصديق ولعائشة أنهما أحب الناس إليه، ونفي عنهما الخلة، وعلى هذا فالخلة فوق المحبة.\nوقد اختلف أرباب القلوب في ذلك، فذهب الجمهور منهم إلى أن\n_________\n(^١) ستأتي برقم (٣٦٥٤).\n(^٢) لعلها: كأَنْ.","vol":"5","page":617},{"text":"الخلة أعلى تمسكًا بهذا الحديث، وذهب أبو بكر بن فورك إلى أن المحبة أعلى؛ لأنها صفة نبينا - ﷺ -، وهو أفضل من الخليل - ﵇ -، وقيل: هما سواء، فلا يكون الخليل لا حبيبًا، ولا الحبيب إلا خليلًا.\nوزعم القزاز فيما حكاه ابن التين أن معنى الحديث: لو كنت أخص أحدًا بشيء من العلم دون الناس لخصصت به أبا بكر؛ لأن الخليل من تفرد بِخَلَّة من الفضل لا يشركه فيها أحد كما اتخذ الله إبراهيم خليلا جعلها عليه بردًا وسلامًا.\nسابعها:\nقوله: (\"ولكن أخوة الإسلام\") قال ابن التين: رويناه بغير همز، ولا أصل لهذا، وكان الهمزة سقطت هنا، وهي ثابتة في باب المواضع، وكذا قال ابن بطال: وقع في الحديث (ولكن خوة الإسلام)، ولا أعرف معناه، قال: وقد وجدت الحديث بعده (خلة) بدل (خوة)، وهو الصواب؛ لأنه - ﷺ - صرف الكلام على ما تقدمه من ذكر الخلالة، وأتى بلفظ مشتق منها، وهو الخلة، قال: ولم أجد خوة بمعنى خلة في كلام العرب (^١).\nقوله: (ما يبكي الشيخ، إن يكن الله) قال ابن التين: رويناه بكسر همزة (إن) على أنه شرط ويصح فتحها، ويكون منصوبًا بأن فيكون المعنى ما يبكيه لأجل أن يكون الله تعالى خير عبدًا.\nثامنها:\nفيه التعريض بالعلم للناس، وإن قل فهماؤه خشية أن يدخل عليهم مساءة أو حزنًا.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١١٥ - ١١٦.","vol":"5","page":618},{"text":"وفيه: أنه لا يستحق أحد حقيقة العلم إلا من فهم، وأن الحافظ لا تبلغ درجته إنما يقال للحافظ عالم بالنص لا عالم بالمعنى، ألا ترى أن أبا سعيد جعل لأبي بكر مزية تفهمه أوجب له بها العلم حقيقة، وإن كان قد أوجب العلم للجماعة.\nوفيه: الحض على اختيار ما عند الله والزهد في الدنيا، والإعلام لمن أحبك ذلك من المسلمين.\nوفيه: أن على الإمام شكر من أحسن صحبته ونصرته، بتعزيز الدين والاعتراف بذلك واختصاصه بالفضيلة التي لم يشارك فيها كما اختص هو - ﵇ - أبا بكر بما لم يخص فيه غيره وذلك؛ أنه جعل بابه في المسجد ليخلفه بالإمامة.\nوفيه: أن المرشح بالإمامة يخص بكرامة تدل عليه.\nوفيه: أن الخلة فوق الصداقة، والصحبة.\nوفيه: ائتلاف النفوس بقوله: \"ولكن أخوة الإسلام أفضل\" فتألفهم بأن حرمة الخلة بمعنى: شامل عنده وإن كان قد فضل الصديق بما يدل على ترشيحه للأمر بعده.\nتاسعها:\nقوله: (\"لا يبقين باب في المسجد إلا سد إلا باب أبي بكر\") وجاء: \"لا يبقين في المسجد خوخة\"، كما ستعلمه من حديث ابن عباس.\nوالخوخة بفتح الخاء باب صغير، قال ابن قرقول: وقد يكون عليها مصاريع، وقد لا يكون إنما أصلها فتح في الحائط، وكانت الصحابة فتحوا بين مساكنهم وبين المسجد خوخات؛ اغتنامًا لملازمة المسجد","vol":"5","page":619},{"text":"وللكون فيه مع رسول الله - ﷺ - إذا كان فيه غالبًا إلا إنه لما كان يؤدي ذلك إلى اتخاذ المسجد طريقًا، وكانت الكلاب تقبل وتدبر وتبول فيه، كما أخرجه أبو داود بإسناده الصحيح (^١)، أمر - ﷺ - بسد كل خوخة كانت هنالك واستثنى خوخة الصديق إكرامًا له، وخصوصية به؛ لأنهما كانا لا يفترقان غالبًا.\nعاشرها:\nاستدل بهذا الحديث على إمامة الصديق، واستخلافه بعده؛ لأنه - ﷺ - كان يخرج من باب بيته، وهو في المسجد للصلاة، فلما أن غلَّق الأبواب إلا باب أبي بكر دل على أنه يخرج إليه منه للصلاة، فكأنه - ﷺ - نبه على أنه من بعده يفعل هكذا، وحديث ابن عباس أنه - ﷺ - أمر بسد الأبواب إلا باب علي، استغربه الترمذي (^٢)\nوقال البخاري: حديث \"إلا باب أبي بكر\" أصح (^٣)، وقال الحاكم: تفرد به مسكين بن بكير الحراني، عن شعبة، قال ابن عساكر: وهو وَهَمٌ.\nقلت: قد تابعه إبراهيم بن المختار.\nوعند ابن عدي مضعفًا عن أنس قال بعض الناس: سد الأبواب إلا باب أبي بكر، فقال: \"إني رأيت على أبوابهم ظلمة، وعلى باب أبي بكر نورًا\". قال: فكانت الأخيرة أعظم عليهم من الأولى (^٤).\n_________\n(^١) علقه البخاري (١٧٤) كتاب: الوضوء، باب: الماء الذي يغسل به شعر الإنسان، ورواه أبو داود (٣٨٢)، وصححه الألباني في \"صحيح أبي داود\" (٤٠٨).\n(^٢) الترمذي (٣٧٣٢) وقال: هذا حديث غريب لا نعرفه عن شعبة بهذا الإسناد إلا من هذا الوجه.\n(^٣) \"التاريخ الكبير\" ٢/ ٦٨.\n(^٤) \"الكامل\" لابن عدي ٥/ ٣٤٣.","vol":"5","page":620},{"text":"الحديث الثاني:\nحديث ابن عباس: خَرَجَ رَسُولُ اللهِ - ﷺ - فِي مَرَضِهِ الذِي مَاتَ فِيهِ عَاصِبًا رَأْسَهُ بِخِرْقَةٍ .. الحديث.\nويأتي في الفرائض بزيادة فإنه أنزله أبا أو قال قضاه أبا (^١).\nوقوله: (عاصبًا رأسه) قال ابن التين: المعروف عصب رأسه تعصيبًا.\n_________\n(^١) سيأتي برقم (٦٧٣٨) باب: ميراث الجد مع الأب والإخوة. وفي الأصل: (قضاه إياه) بدل (قضاه أبا).","vol":"5","page":621},{"text":"<span data-type='title' id=toc-535>٨١ - باب الأَبْوَابِ وَالغَلَقِ لِلْكَعْبَةِ وَالمَسَاجِدِ</span>\nقَالَ البخاري: قَالَ لِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ: ثَنَا سُفْيَانُ، عَنِ ابن جُرَيْجٍ قَالَ: قَالَ لِي ابن أَبِي مُلَيْكَةَ: يَا عَبْدَ المَلِكِ، لَوْ رَأَيْتَ مَسَاجِدَ ابن عَبَّاسٍ وَأَبْوَابَهَا.\n\n٤٦٨ - حَدَّثَنَا أَبُو النُّعْمَانِ وَقُتَيْبَةُ قَالَا: حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، أَنَّ النَّبِيَّ - ﷺ - قَدِمَ مَكَّةَ، فَدَعَا عُثْمَانَ بْنَ طَلْحَةَ، فَفَتَحَ البَابَ، فَدَخَلَ النَّبِيُّ - ﷺ - وَبِلَالٌ وَأُسَامَةُ بْنُ زَيْدٍ وَعُثْمَانُ بْنُ طَلْحَةَ، ثُمَّ أَغْلَقَ البَابُ، فَلَبِثَ فِيهِ سَاعَةً، ثُمَّ خَرَجُوا. قَالَ ابن عُمَرَ: فَبَدَرْتُ فَسَأَلْتُ بِلَالًا فَقَالَ: صَلَّى فِيهِ. فَقُلْتُ: فِي أى؟ قَالَ: بَيْنَ الأُسْطُوَانَتَيْنِ. قَالَ ابن عُمَرَ: فَذَهَبَ عَلَيَّ أَنْ أَسْأَلهُ كَمْ صَلَّى. [انظر ٣٩٧ - مسلم ١٣٢٩ - فتح: ١/ ٥٥٩]\nذكره شاهدًا للأبواب، واسم (ابن أبي مليكة) عبد الله بن عبيد الله بن عبد الله بن أبي مليكة، مات مع نافع (^١)، والغلق بفتح الغين المغلاق، وهو ما يغلق به الباب.\nثم ساق حديث حماد عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، أَنَّه - ﷺ - قَدِمَ مَكَّةَ، فَدَعَا عُثْمَانَ بْنَ طَلْحَةَ .. الحديث.\nوقد سلف من حديث مجاهد عن ابن عمر في باب قول الله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥] (^٢). فطريق نافع طرقه\n_________\n(^١) عبد الله بن أبي مليكة المكي الأحول، ولاه ابن الزبير القضاء، وثقه أبو زرعة وأبو حاتم، وقال ابن سعد: كان ثقة كثير الحديث، وذكره ابن حبان في \"الثقات\".\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٧٢ - ٤٧٣، \"التاريخ الكبير\" ٥/ ١٣٧ (٤١٢)، \"الجرح والتعديل\" ٥/ ٩٩ - ١٠٠ (٤٦١)، \"الثقات\" لابن حبان ٥/ ٢، \"تهذيب الكمال\" ١٥/ ٢٥٦ - ٢٥٨ (٣٤٠٥).\n(^٢) سبق برقم (٣٩٧) كتاب: الصلاة.","vol":"5","page":622},{"text":"الدارقطني فذكره مرة بزيادة بلال بعد ابن عمر.\nوفيه: اتخاذ الأبواب للمساجد، وادعى ابن بطال وجوبه صونًا لها (^١)، وهو ظاهر إذا غلب على الظن وقوعه فإدخال هؤلاء الثلاثة معه؛ لأن عثمان أحد السدنة ففي عدم دخوله قد يتوهم عزله، وبلال مؤذنه وقائم أمر صلاته، وأسامة حبه ومتولي خدمته وما يحتاج إليه، وأما غلق الباب فلئلا يظن الناس أن الصلاة فيه سنة مؤكدة فيلتزموا ذلك.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١١٦.","vol":"5","page":623},{"text":"٨٢ - باب دُخُولِ المُشْرِكِ المَسْجِدَ\n\n٤٦١ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، أنَهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: بَعَثَ رَسُولُ اللهِ - ﷺ - خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَال لَهُ ثُمَامَةُ بْنُ أُثَالٍ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي المَسْجِدِ. [انظر ٤٦٢ - مسلم ١٧٦٤ - فتح: ١/ ٥٦٠]\nذكر من حديث أبي هُرَيْرَةَ يَقُولُ: بَعَثَ رَسُولُ اللهِ - ﷺ - خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ ثُمَامَةُ.\nوقد سلف قريبا في باب الاغتسال إذا أسلم (^١).\n_________\n(^١) سبق برقم (٤٦٢) كتاب: الصلاة.","vol":"5","page":624},{"text":"<span data-type='title' id=toc-536>٨٣ - باب رَفعِ الصَّوْتِ فِي المَسَاجِدِ</span>\n٤٧٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبدِ اللهِ قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا الجُعَيْدُ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ خُصَيْفَةَ، عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: كُنْتُ قَائِمًا فِي الَمسْجِدِ فَحَصَبَنِي رَجُلٌ، فَنَظَرْتُ فَإِذَا عُمَرُ بْنُ الخَطَّابِ، فَقَالَ: اذْهَبْ فَأْتِنِي بِهَذَيْنِ. فَجِئْتُهُ بِهِمَا. قَالِ: مَنْ أَنْتُمَا أَوْ مِنْ أَينَ أَنْتُمَا؟ قَالَا: مِنْ أَهْلِ الطَّائِفِ. قَالَ: لَوْ كُنْتُمَا مِنْ أَهْلِ البَلَدِ لأوْجَعْتُكُمَا، تَرْفَعَانِ أَصْوَاتَكُمَا فِي مَسْجِدِ رَسُولِ اللهِ - ﷺ -. [فتح: ١/ ٥٦٠]\n\n٤٧١ - حَدَّثَنَا أَحْمَدُ قَالَ: حَدَّثَنَا ابن وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ بْنُ يَزِيدَ، عَنِ ابن شِهَابٍ، حَدَّثَنِي عَبْدُ اللهِ بْنُ كَعْبِ بْنِ مَالِكٍ، أَنَّ كَعْبَ بْنَ مَالِكٍ أَخْبَرَهُ أَنَّهُ تَقَاضَى ابن أَبِي حَذرَدٍ دَيْنًا لَهُ عَلَيْهِ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - فِي المَسْجِدِ، فَارْتَفَعَتْ أَصْوَاتُهُمَا حَتَّى سَمِعَهَا رَسُولُ اللهِ - ﷺ - وَهُوَ فِي بَيْتِهِ، فَخَرَجَ إِلَيْهِمَا رَسُولُ اللهِ - ﷺ - حَتَّى كَشَفَ سِجْفَ حُجْرَتِهِ وَنَادى: \"يَا كَعْبُ بْنَ مَالِكٍ، يَا كَعْبُ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ. فَأَشَارَ بِيَدِهِ أَنْ ضَعِ الشَّطْرَ مِنْ دَيْنِكَ. قَالَ كَعْبٌ: قَدْ فَعَلْتُ يَا رَسُولَ اللهِ. قَالَ رَسُولُ اللهِ - ﷺ -: \"قُمْ فَاقْضِهِ\". [انظر: ٤٥٧ - مسلم: ١٥٥٨ - فتح: ١/ ٥٦١]\nذكر فيه حديثين:\nأحدهما: حديث السائب بن يزيد؛ رواه عن علي بن عبد الله، ثنا يَحْيَى بْنُ سَعِيدٍ، ثَنَا الجُعَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنِي يَزِيدُ بْنُ خُصَيْفَةَ، عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: كُنْتُ قَائِمًا فِي المَسْجدِ فَحَصَبَنِي رَجُلٌ، فَنَظَرْتُ فَإِذَا عُمَرُ بْنُ الخَظَابِ، فَقَالَ: اذْهَبْ فَأَتِنِي بِهَذَيْنِ. فَجِئْتُهُ بِهِمَا. قَالَ: مَنْ أَنْتُمَا أَوْ مِنْ أَيْنَ أَنْتُمَا؟ قَالَا: مِنْ أَهْلِ الطَّائِفِ. قَالَ: لَوْ كُنْتُمَا مِنْ أَهْلِ البَلَدِ لأَوْجَعْتُكُمَا، تَرْفَعَانِ أَصْوَاتَكُمَا فِي مَسْجِدِ رَسُولِ اللهِ - ﷺ -.\nهذا الحديث، وهو في الحقيقة أثر رواه عن علي بن عبد الله","vol":"5","page":625},{"text":"أبو خليفة، وأورده الإسماعيلي عن يعلى عن محمد بن عباد، ثنا حاتم بن إسماعيل، عن الجعيد، عن السائب قال: كنت مضطجعًا فحصبني إنسان، فرفعت رأسي، فإذا عمر بن الخطاب فذكره، ثم قال: لم يذكر يزيد، وأورده أيضًا عن أبي القاسم البغوي عن عبيد الله بن عمر الجشمي، عن يحيى بن سعيد؛ فقال: عن الجعد بن أوس، عن يزيد بن خصيفة، عن السائب بن يزيد.\nقلت: والجعد معروف بالرواية عن يزيد وعن السائب.\nإذا عرفت ذلك، فالكلام عليه من أوجه:\nأحدها:\n(يزيد) هذا هو: ابن عبد الله بن خصيفة مدني ثقة (^١).\nو(الجعد) مدني ويقال: الجعيد، ثقة، روى له مسلم حديثًا واحدًا عن السائب (^٢).\n_________\n(^١) هو يزيد بن عبد الله بن خُصيفة بن عبد الله بن يزيد بن سعيد بن ثمامة الكندي المدني، وثقه أحمد وابن معين وأبو حاتم والنسائي، وقال ابن سعد: كان عابدًا ناسكًا كثير الحديث ثبتًا، وذكره ابن حبان في \"الثقات\".\nانظر ترجمته في: \"الطبقات الكبرى\" [القسم المتمم] ص ٢٧٣ (١٥٥)، \"التاريخ الكبير\" ٨/ ٣٤٥ (٣٢٦١)، \"الجرح والتعديل\" ٩/ ٢٧٤ (١١٥٣)، \"الثقات\" لابن حبان ٧/ ٦١٦، \"تهذيب الكمال\" ٣٢/ ١٧٢ - ١٧٤ (٧٠١٢).\n(^٢) هو ابن عبد الرحمن بن أوس الكندي، ويقال: التيمي المدني، وثقه يحيى بن معين، والنسائي، وذكره ابن حبان في \"الثقات\".\nانظر ترجمته في: \"التاريخ الكبير\" ٢/ ٤٢٠ (٢٣١٨)، \"الجرح والتعديل\" ٢/ ٥٢٧، ٥٢٩ (٢١٨٩)، (٢١٩٦)، \"الثقات\" لابن حبان ٤/ ١١٦، \"تهذيب الكمال\" ٤/ ٥٦١ - ٥٦٢ (٩٢٧).\nوحديثه عند مسلم برقم (٢٣٤٥) كتاب: الفضائل، باب: إثبات خاتم النبوة وصفته.","vol":"5","page":626},{"text":"ثانيها:\nقوله: (كنت قائمًا) كذا في روايتنا بالقاف، ولعله بالنون بدلها، توضحه رواية الإسماعيلي كنت مضطجعًا.\nثالثها:\nأنما أنكر عمر عليهما لرفعهما أصواتهما فيما لا حاجة فيه، ولذلك بنى عمر البطحاء خارج المسجد لينزهه عن الخنا والرفث.\nوسؤاله عنهما؛ لأنه كان قد قدم النهي عن ذلك فلما أخبراه أنهما ليسا من أهل البلد سكت عنهما، وأخبرهما بالنهي الذي كان قدمه لأهل البلد، وقد قال مالك (^١) وغيره: لا يرفع الصوت في المسجد في علم ولا غيره، قال مالك: ولقد أدركت الناس قديمًا يعيبون ذلك على بعض من يكون ذلك محله، وفي العلم ترفع فيه الأصوات، وكرهه، رواه ابن عبد الحكم عنه.\nوقال ابن مسلمة في \"المبسوط\": لا بأس برفع الصوت في المسجد في الخير يخبرونه والخصومة تكون بينهم، ولا بأس بالأحداث التي تكون بين الناس فيه من الشيء يعطونه، وما يحتاجون إليه؛ لأن المسجد مجمع الناس، ولابد لهم فيما يحتاجون إليه من ذلك.\nوأجاز أبو حنيفة وأصحابه رفع الصوت في المسجد، وذكر ابن أبي خيثمة، عن إبراهيم بن بشار، عن ابن عيينة قال: مررت بأبي حنيفة مع أصحابه في المسجد وقد ارتفعت أصواتهم، فقلت: يا أبا حنيفة هذا في المسجد والصوت لا ينبغي أن يرفع فيه! فقال: دعهم فإنهم لا يفقهون إلا بهذا (^٢)، وفي خبر أنه - ﷺ - نهى عن رفع الصوت في المساجد\n_________\n(^١) \"المنتقى\" ١/ ٣١٢.\n(^٢) انظر: \"الآداب الشرعية\" لابن مفلح ٣/ ٣٨٢.","vol":"5","page":627},{"text":"وإنشاد الشعر وطلب الضوال والصفق في البيوع؛ ولا يقوى (^١).\nالحديث الثاني:\nحديث عَبْدِ اللهِ بْنِ كَعْبٍ، أَنَّ كَعْبَ بْنَ مَالِكٍ أَخْبَرَهُ أَنَّهُ تَقَاضَى ابن أَبِي حَدْرَدٍ دَيْنًا لَهُ عَلَيْهِ .. الحديث.\nوقد سلف في باب التقاضي والملازمة في المسجد (^٢).\nوساق البخاري هذا الحديث ليبين أن ارتفاع صوت كعب وابن أبي حدرد فيه كان على طلب حق واجب، ولهذا لم يعبه الشارع عليهم فبين بالحديث الأول محل المنع وبهذا محل الجواز.\n_________\n(^١) رواه أبو داود (١٠٧٩)، والترمذي (٣٢٢)، والنسائي ٢/ ٤٧ - ٤٨، وابن ماجه (٧٤٩)، وأحمد ٢/ ١٧٩، وابن خزيمة في \"صحيحه\" ٢/ ٢٧٤ (١٣٠٤).\nمن حديث عبد الله بن عمرو بن العاص: أن رسول الله - ﷺ - نهى عن الشراء والبيع في المسجد، وأن تنشد فيه ضالة، وأن ينشد فيه شعر.\nوحسنه الترمذي وقال: ومن تكلم في حديث عمرو بن شعيب إنما ضعفه؛ لأنه يُحدِّث عن صحيفة جدِّه، كأنهما رأوا أنه لم يسمع هذِه الأحاديث من جده.\nوالحديث حسنه الألباني في \"صحيح أبي داود\" (٩٩١).\n(^٢) سبق برقم (٤٥٧) كتاب: الصلاة.","vol":"5","page":628},{"text":"<span data-type='title' id=toc-537>٨٤ - باب الحِلَقِ وَالْجُلُوسِ فِي المَسْجِدِ</span>\n٤٧٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا بِشْرٌ بْنُ المُفَضَّلِ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ قَالَ: سَأَلَ رَجُلٌ النَّبِيَّ - ﷺ - وَهْوَ عَلَى المِنْبَرِ: مَا تَرى فِي صَلَاةِ اللَّيْلِ؟ قَالَ: \"مَثْنَى مَثْنَى، فَإِذَا خَشِيَ الصُّبْحَ صَلَّى وَاحِدَةً، فَأَوْتَرَتْ لَهُ مَا صَلَّى\". وَإِنَّهُ كَانَ يَقُولُ: اجْعَلُوا آخِرَ صَلَاتِكُمْ وِتْرًا، فَإِنَّ النَّبِيَّ - ﷺ - أَمَرَ بِهِ. [٤٧٣، ٩٩٠، ٩٩٣، ٩٩٥، ٩٩٨، ١١٣٧ - مسلم: ٧٤٩، ٧٥١ - فتح: ١/ ٥٦١]\n\n٤٧٣ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ - ﷺ - وَهْوَ يَخْطُبُ، فَقَالَ: كَيفَ صَلَاةُ اللَّيلِ؟ فَقَالَ: \"مَثْنَى مَثْنَى، فَإِذَا خَشِيتَ الصُّبْحَ فَأَوْتِرْ بِوَاحِدَةٍ، تُوتِرُ لَكَ مَا قَدْ صَلَّيْتَ\". قَالَ الوَلِيدُ بْنُ كَثِيرٍ: حَدَّثَنِي عُبَيدُ اللهِ بْنُ عَبْدِ اللهِ أَنَّ ابن عُمَرَ حَدَّثَهُمْ أَنَّ رَجُلًا نَادى النَّبِيَّ - ﷺ - وَهُوَ فِي المَسْجِدِ. [انظر: ٤٧٢ - مسلم ٧٤٩ - فتح: ١/ ٥٦٢]\n\n٤٧٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّ أَبَا مُرَّةَ -مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ- أَخبَرَهُ عَنْ أَبِي وَاقِدٍ اللَّيْثِيِّ قَالَ: بَيْنَمَا رَسُولُ اللهِ - ﷺ - فِي المَسْجِدِ فَأَقْبَلَ ثَلَاثَةُ نَفَرٍ، فَأَقْبَلَ اثْنَانِ إِلَى رَسُولِ اللهِ - ﷺ - وَذَهَبَ وَاحِدٌ، فَأَمَّا أَحَدُهُمَا فَرَأى فُرْجَةً فَجَلَسَ، وَأَمَّا الآخَرُ فَجَلَسَ خَلْفَهُمْ، فَلَمَّا فَرَغَ رَسُولُ اللهِ - ﷺ - قَالَ: \"أَلا أُخْبِرُكُمْ عَنِ الثَّلَاَثَةِ؟ أَمَّا أَحَدُهُمْ فَأَوى إِلَى اللهِ، فَآوَاهُ اللهُ، وَأَمَّا الآخَرُ فَاسْتَحْيَا، فَاسْتَحْيَا اللهُ مِنْهُ، وَأَمَّا الآخَرُ فَأَعْرَضَ، فَأَعْرَضَ اللهُ عَنْهُ\". [انظر: ٦٦ - مسلم: ٢١٧٦ - فتح: ١/ ٥٦٢]\nساق فيه حديث ابن عمر (^١): قَالَ: سَأَلَ رَجُل رسول الله - ﷺ - وَهْوَ عَلَى المِنْبَرِ: مَا تَرى فِي صَلَاةِ اللَّيْلِ؟ قَالَ: \"مَثْنَى مَثْنَى .. \" الحديث.\n_________\n(^١) فوقها في الأصل: (د، س، ق) انظر: أبو داود: (١٣٢٦)، النسائي: (١٦٦٩)، ابن ماجه: (١٣٢٠).","vol":"5","page":629},{"text":"وحديث ابن عمر (^١) أيضا أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ - ﷺ - وَهْوَ يَخْطُبُ، فَقَالَ: كَيْفَ صَلَاةُ اللَّيْلِ؟ فَقَالَ: \"مَثْنَى مَثْنَى .. \" الحديث\nثم قال: وقَالَ الوَليدُ بْنُ كَثِيرٍ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ أَنَّ ابن عُمَرَ حَدَّثَهُمْ أَنَّ رَجُلًا نَادى رسول - ﷺ - وَهُوَ فِي المَسْجِدِ.\nثم ساق حديث أبي واقد في النفر الثلاثة.\nوهذا الحديث سلف في باب: من قعد حيث ينتهى به المجلس من كتاب العلم (^٢).\nوأما الحديث الأول والثاني فأخرجهما مسلم أيضًا (^٣).\nوأما الثالث المعلق فأسنده مسلم عن [أبي كريب] (^٤) وهارون بن عبد الله، عن أبي أسامة، عن الوليد به (^٥)، وفي رواية لأصحاب السنن الأربعة زيادة والنهار (^٦). قال الترمذي: والصحيح صلاة الليل، وقال النسائي: إنه خطأ، وقال الشافعي: إنه لا يثبت أهل الحديث مثله، أعني: ذكر النهار؛ وأما البخاري فصححه (^٧)، وطرقه الدارقطني فأبلغ (^٨).\nإذا تقرر ذلك، فالكلام عليه من أوجه:\n_________\n(^١) فوقها في الأصل: (د) انظر: أبو داود: (١٤٢١).\n(^٢) سبق برقم (٦٦).\n(^٣) مسلم (٧٤٩) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى.\n(^٤) في (س): كريب، والصواب ما أثبتناه.\n(^٥) مسلم (٧٤٩/ ١٥٦) بعد حديث (٧٥٣) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى.\n(^٦) أبو داود (١٢٩٥)، والترمذي (٥٩٧)، والنسائي ٣/ ٢٢٧، وابن ماجه (١٣٢٢).\n(^٧) انظر: \"السنن الكبرى\" للبيهقي ٢/ ٤٨٧.\n(^٨) وقال: لا يثبت. انظر: \"العلل\" ١٣/ ٣٥.","vol":"5","page":630},{"text":"أحدها:\nليس فيما ذكره البخاري دلالة على التحلق والجلوس في المسجد بحال كما نبه عليه الإسماعيلي.\nوقال المهلب: شبه البخاري في حديث جلوس الرجال في المسجد حول الشارع وهو يخطب بالتحلق والجلوس في المسجد للعلم.\nوالظاهر أن الشارع لا يكون في المسجد وهو على المنبر إلا وعنده جمع جلوس محدقين به كالمتحلقين.\nوأما حديث أبي واقد فليس في إيراده هنا دلالة لما ترجم له، نعم فيه في كتاب العلم بينما رسول الله - ﷺ - جالس والناس معه إذ أقبل .. الحديث، فاكتفى بأصل الحديث كعادته في الاستدلال بالأشياء الخفية والإجماع قائم على جواز التحلق والجلوس في المسجد لذكر الله والعلم.\nثانيها:\nفيه: أن الخطيب إذا سئل عن أمر في الدين لا بأس بالجواب، ولا خطبته.\nثالثها:\nاختلف العلماء في النوافل، فقال مالك والشافعي وأحمد: السنة أن يكون مثنى مثنى ليلًا ونهارًا (^١)، ويؤيده صلاته - ﷺ - النوافل ركعتين، ركعتين (^٢)، وقال أبو حنيفة: إن شاء ركعتين وإن شاء أربعًا، قال: وصلاة الليل كذلك، وإن شاء ستًّا أو ثمانيًا من غير زيادة، بتسليمة\n_________\n(^١) انظر: \"المنتقى\" ١/ ٢١٣ - ٢١٤، \"الأم\" ١/ ١٢٣.\n(^٢) انظر ما سيأتي في كتاب: التهجد، باب: ما جاء في التطوع مثنى مثنى.","vol":"5","page":631},{"text":"واحدة، ولا شك أن صلاته كانت بالليل مختلفة (^١)، وصح في الجمعة \"من كلان مصليًا بعد الجمعة فليصل أربعًا\" (^٢).\nرابعها:\nقوله: (\"فإذا خشي الصبح صلى واحدة، فأوترت له ما صلى\") فيه: أن الوتر واحدة وخالف مالك، فقال: أوله ثلاث بتسليمتين (^٣)، وأبو حنيفة، فقال: بتسليمة (^٤)؛ وستكون لنا عودة إليه إن شاء الله في موضعه.\nخامسها:\nقوله: (\"اجعلوا آخر صلاتكم في بالليل وترًا\") هذا أمر كما فهمه ابن عمر حيث قال: إنه - ﷺ - أمر به، وهذا في حق من لا يغلبه النوم، فإن كان يغلبه قدمه، وستكون لنا عودة إلى ذلك إن شاء الله.\nسادسها:\nقوله: (\"مثنى مثنى\") هو بغير تنوين لا يجوز غيره للعدلية والوصف.\nفائدة:\nالحلق بفتح الحاء واللام، وحكي كسر الحاء، جمع حلقة كتمرة وتمر، بإسكان اللام وحكى سيبويه فتحها، وهي منكرة، والفرجة: سلف بيانها في العلم.\n_________\n(^١) \"مختصر اختلاف العلماء\" ١/ ٢٢٣.\n(^٢) رواه مسلم (٨٨١/ ٦٩) كتاب: الجمعة، باب: الصلاة بعد الجمعة، من حديث أبي هريرة.\n(^٣) \"المنتقى\" ١/ ٢٢٣.\n(^٤) \"الهداية\" ١/ ٧١.","vol":"5","page":632},{"text":"<span data-type='title' id=toc-538>٨٥ - باب الاسْتِلْقَاءِ فِي الْمَسْجِدِ وَمَدِّ الرِّجْلِ</span>\n٤٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابن شِهَابٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ أَنَّهُ رَأى رَسُولَ اللهِ - ﷺ - مُسْتَلْقِيًا فِي الَمسْجِدِ، وَاضِعًا إِحْدى رِجْلَيْهِ عَلَى الأخرى. وَعَنِ ابن شِهَابٍ، عَنْ سَعِيدِ بْنِ الُمسَيَّبِ قَالَ: كَانَ عُمَرُ وَعُثْمَانُ يَفْعَلَانِ ذَلِكَ. [٥٩٦٩، ٦٢٨٧ - مسلم: ٢١٠٠ - فتح: ١/ ٥٦٣]\nساق من حديث عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ أَنَّهُ رَأى رَسُولَ اللهِ - ﷺ - مُسْتَلْقِيًا فِي المَسْجِدِ، وَاضِعًا إِحْدى رِجْلَيْهِ عَلَى الأُخْرى. وَعَنِ ابن شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ قَالَ: كَانَ عُمَرُ وَعُثْمَانُ يَفْعَلَانِ ذَلِكَ.\nوهذا الحديث أخرجه البخاري هنا، وفي الاستئذان واللباس (^١)، ومسلم في اللباس (^٢).\nوقوله: (عن ابن شهاب ..) إلى آخره، ساقه البخاري بالسند الأول، وقد صرح به أبو داود (^٣)، وزاد أبو مسعود فيما حكاه الحميدي في \"جمعه\" الصديق، فقال: وإن أبا بكر وعمر وعثمان كانوا يفعلون ذلك، وقد أخرج البرقاني هذا الفصل من حديث إبراهيم بن سعد، عن الزهري متصلًا بالحديث، ولم يذكر سعيد بن المسيب (^٤). وسعيد لم يصح سماعه من عمر (^٥)، وأدرك عثمان ولا يحفظ له عنه رواية عن رسول الله - ﷺ -.\n_________\n(^١) سيأتي برقم (٥٩٦٩) كتاب: اللباس، باب: الاستلقاء ووضع الرجل على الأخرى، وبرقم (٦٢٨٧) كتاب: الاستئذان، باب: الاستلقاء.\n(^٢) مسلم (٢١٠٠) كتاب: اللباس والزينة، باب: في إباحة الاستلقاء. وورد بهامش (س): من خط الشيخ. أبو داود في الأدب والترمذي في الاستئذان والنسائي هنا.\n(^٣) أبو داود (٤٨٦٧).\n(^٤) \"الجمع بين الصحيحين\" ١/ ٥٩ (٧٧٥).\n(^٥) ورد بهامش (س) تعليق نصه: فيه خلاف، وقال أحمد: سمع.","vol":"5","page":633},{"text":"إذا عرفت ذلك، فالكلام عليه من أوجه:\nأحدها:\nفيه جواز الاستلقاء في المسجد ووضع إحدى الرجلين على الأخرى، ومَن مَنَع استدل بحديث جابر بن عبد الله أنه - ﷺ - نهى أن يضع الرجل إحدى رجليه على الأخرى، وهو مستلقٍ (^١). لكن الجواب عنه إنما بادٍ في النسخ كما تقدم وفعل الخلفاء بعده يعلم أنه الناسخ؛ ولذلك أردف البخاري الحديث به أو بتأويله على أنه محمول على خوف بدو العورة عند تثني الإزار وسبل إحدى رجليه على الأخرى.\nثانيها:\nفيه: جواز الاتكاء والاضطجاع وأنواع الاستراحة في المسجد، ويحتمل أن يكون الشارع فعل ذلك إلا لضرورة، أو كان بغير محضر جماعة فجلوسه - ﷺ - في المجامع كان على خلاف ذلك من التربع والاحتباء، وجلسات الوقار، والتواضع، والانبطاح على الوجه منهي عنه (^٢)، وهي ضجعة يبغضها الله.\n_________\n(^١) رواه مسلم (٢٠٩٩/ ٧٢) كتاب: اللباس والزينة، باب: في منع الاستلقاء على الظهر، ووضع إحدى الرجلين على الأخرى.\n(^٢) النهي عن الابنطاح على الوجه، رواه أبو داود (٥٠٤)، وابن ماجه (٣٧٢٣)، وأحمد ٣/ ٤٢٩ - ٤٣٥ والبخاري في \"الأدب المفرد\" (١١٨٧)، وصححه الألباني في تعليقاته على \"الأدب المفرد\" (١١٨٧).","vol":"5","page":634},{"text":"<span data-type='title' id=toc-539>٨٦ - باب المَسْجِدِ يَكُونُ فِي الطَّرِيقِ مِنْ غَير ضَرَرٍ بِالنَّاسِ</span>\nوَبِهِ قَالَ الحَسَنُ وَأَيُّوبُ وَمَالِكٌ.\n\n٤٧٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ حَدَّثَنَا اللَّيْثُ عَنْ عُقَيْلٍ عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ -زَوْجَ النَّبِيِّ - ﷺ -- قَالَتْ: لَمْ أَعْقِلْ أَبَوَيَّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ، وَلَمْ يَمُرَّ عَلَيْنَا يَوْمٌ إِلاَّ يَأْتِينَا فِيهِ رَسُولُ اللهِ - ﷺ - طَرَفَيِ النَّهَارِ بُكْرَةً وَعَشِيَّةً، ثُمَّ بَدَا لأَبِي بَكْرٍ فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ، فَكَانَ يُصَلِّي فِيهِ وَيَقْرَأُ القُرْآنَ، فَيَقِفُ عَلَيْهِ نِسَاءُ المُشْرِكِينَ، وَأَبْنَاؤُهُمْ يَعْجَبُونَ مِنْهُ وَيَنْظُرُونَ إِلَيْهِ، وَكَانَ أَبُو بَكْرٍ رَجُلًا بَكَّاءً لَا يَمْلِكُ عَيْنَيْهِ إِذَا قَرَأَ القُرْآنَ، فَأَفْزَعَ ذَلِكَ أَشْرَافَ قُرَيْشٍ مِنَ المُشْرِكِينَ. [٢١٣٨، ٢٢٦٣، ٢٢٦٤، ٢٢٩٧، ٣٩٠٥، ٤٠٩٣، ٥٨٠٧، ٦٠٧٩ - فتح: ١/ ٥٦٣]\nثم ساق حديث عائشة (^١) ﵂: قَالَتْ: لَمْ أَعْقِلْ أَبَوَيَّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ، وَلَمْ يَمُرَّ عَلَيْنَا يَوْمٌ إِلاَّ يَأْتِينَا فِيهِ رَسُولُ اللهِ - ﷺ - طَرَفَيِ النَّهَارِ بُكْرَةً وَعَشِيَّةً، ثُمَّ بَدَا لأَبِي بَكْرٍ فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ، فَكَانَ يُصَلِّي فِيهِ وَيَقْرَأُ القُرْآنَ .. الحديث.\nوهذا الحديث ساقه هنا مختصرًا، وساقه بكماله في الهجرة (^٢)، وساق بعضه في غزوة الرجيع من حديث هشام، عن عروة، عن عائشة (^٣).\nوالمراد بأبويها: الصديق وأم رومان.\n_________\n(^١) ورد بهامش (س): وساق حديث عائشة بسنده هنا في الكفالة مطولًا، وشرحه المصنف هناك أيضًا.\n(^٢) سيأتي برقم (٣٩٠٥) كتاب: مناقب الأنصار، باب: هجرة النبي - ﷺ -.\n(^٣) سيأتي برقم (٤٠٩٣) كتاب: المغازي.","vol":"6","page":7},{"text":"ومعنى (يدينان) الدين: أي: دين الإسلام.\nوقوله: (ثم بدا لأبي بكر فابتنى مسجدًا) لا شك أن الصديق كما ستعلمه في الهجرة لما أوذي خرج من مكة حتى بلغَ بْرك الغِمَاد فرده ابن الدغنة، ورجع معه إلى مكة، وأجاره بشرط أن يصلي في بيته، ولا يعلن بالقراءة، ثم بعد ذلك بدا للصديق فابتنى هذا المسجد بفناء داره فسير المشركون إلى ابن الدغنة فجاء الصديق فقال له: إما أن تصلي في بيتك وإلا فرد جواري؛ فقال الصديق: فإني أرضى بجوار الله، وأرد إليك جوارك، وهذا من ندى الصديق وفضله، فإنه قصد بذلك إظهار الدين.\nوأجاز مالك بناء المسجد بفناء الدار إذا كان لا يضر بالسالكين؛ لأن نفعه كالاستغراق، وإليه ذهب البخاري في ترجمته قال ابن شعبان في \"الزاهي\": وينبغي تجنب الصلاة في المساجد المبنية حيث لا يجوز بناؤها من الطرقات ونحوها؛ لأنها وضعت في غير حقها فمن صلى فيها متأولًا أنه يصلي في الطريق أجزأ قال: ولو كان مسجد في متسع وأراد الإمام الزيادة فيه ما لا يضر بالسالكين لم يمنع عند مالك ومنعه ربيعة، وصححه ابن بطال؛ لأنه غير عائد إلى جميعهم، وقد ترتفق به الحائض والنفساء، ومن لا يجب عليه من الأطفال ومن يملكه من أهل الذمة (^١).\nفائدة:\nساق البخاري قطعة من حديث الزهري عن عروة مرسلة، وهي مسندة في بعض نسخ \"المغازي\" لابن عقبة -فيما رويناه في كتاب البيهقي- (عن أبيه).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١٢٣.","vol":"6","page":8},{"text":"وفي البخاري: رجع عامة من كان بأرض الحبشة، كذا وقع فيه\nوالصواب ما رواه الحاكم في \"إكليله\": من حديث ابن شهاب، عن عروة: رجع إلى المدينة بعض من كان هاجر إلى أرض الحبشة من المسلمين؛ ويؤيده أنه هو ذكر قدوم جعفر وأصحابه كان بعد خيبر.\nفائدة ثانية:\nفي ألفاظ وقعت في هذا الحديث في الهجرة تعجلناها هنا منها:\n(برك الغماد) بكسر الباء وفتحها وإسكان الراء في أقاصي هجر، والغماد بضم الغين وكسرها، قال ابن دريد: وهو بقعة في جهنم (^١).\nوالدغنة بضم أوله وكسر ثانيه، وتخفيف النون وبضمها، وتشديد النون، روي بهما في \"الصحيح\"، ورويناه بالضم مع تخفيف النون في المغازي وأصله من الغيم الممطر، وقيل: لأنه كان في لسانه استرخاء لا يملكه، واسمه مالك فيما ذكره السهيلي قال: والدغنة اسم امرأة عرف بها، ويقال له أيضا: ابن الدثنة وهي الكبيرة اللحم المسترخية، وهو سيد الغارة كما ذكر في الحديث.\nومنها: قول ابن الدغنة في الصديق (إنك تكسب المعدوم) أي: تكسب غيرك ما هو معدوم عنده قال ابن دحية في \"مولده\" وفتح التاء أصح.\nومنها: قوله: (أريت دار هجرتهم بسبخة كأن تحل بين لابتين) وهما الحرتان، قد فسر اللابة، وهي أرض يركبها حجارة سود، ومنه قيل للأسود: لوبي ونوبي، وفي \"الإكليل\": من حديث جرير مرفوعًا: \"إن\n_________\n(^١) ورد بهامش (س): الذي في \"الجمهرة\" وبرك الغِماد موقع، وقيل: الغُماد أيضًا.\n[انظر: \"الجمهرة\" ٢/ ٦٧٠ مادة (دغم)].","vol":"6","page":9},{"text":"الله تعالى أوحى إلي أي هؤلاء الثلاث نزلت فهي دار هجرتك المدينة، أو البحرين، أو قنسرين\" (^١)، فاختار المدينة، وورد في حديث موضوع كما قاله ابن عبد البر: \"إنها أحب البلاد إلى الله\" (^٢).\nومنها: قوله: (وعلف راحلتين كانتا عنده ورق السمر وهو الخبط أربعة أشهر) كذا وقع هنا السمر وهو الخبط وفيه نظر، فقد فرق بينهما أبو حنيفة في \"نباته\"، وأبو زياد وقال: السمر أم غيلان، وغيرها.\nومنها: قولها: (في نحر الظهيرة) أي: أول الزوال.\nومنها: قولها: (فقال أبو بكر: فِدَاءٌ لَهُ أَبِي وَأُمِّي) أي: أفديه بهما، بالمد والقصر (^٣)، وفتح الفاء وكسرها.\nومنها: (جَبَل ثَوْرٍ)، وهو بالمدينة (^٤) وأنكره من أنكره (^٥).\nومنها: (الجهاز) وهو بفتح الجيم وكسرها ومنهم من أنكر الكسر، والسفرة سميت باسم ما يحمل فيها وبينها (…) (^٦).\n_________\n(^١) رواه الترمذي (٣٩٢٣) وقال: غريب لا نعرفه إلا من حديث الفضل بن موسى، تفرد به أبو عمار، والطبراني ٢/ ٣٣٩ (٢٤١٧)، والحاكم ٣/ ٢ - ٣ وصحح إسناده. وقال الألباني في \"ضعيف الجامع\" (١٧٥٣): موضوع.\n(^٢) انظر: \"الاستذكار\" ٢٦/ ١٦ - ١٧، والحديث رواه الحاكم ٣/ ٢٧٨ من حديث الحارث بن هشام أن رسول الله - ﷺ - قال: \"إني سألت ربي -﷿- فقلت: اللهم إنك أخرجتني من أحب أرضك إلي، فأنزلني أحب الأرض إليك، فأنزلني المدينة\"، وقال الألباني في \"الضعيفة\" (١٤٤٥): موضوع.\n(^٣) ورد بهامش (س): كسر الفاء مع المد وفتحها مع القصر.\n(^٤) في هامش (س): صوابه بمكة، والذي أنكر إنما هو الذي بالمدينة.\n(^٥) ذكر البكري في \"معجم ما استعجم\" ١/ ٣٤٨، وابن الأثير في \"النهاية\" ١/ ٢٢٩، وياقوت الحموي في \"معجم البلدان\" ٢/ ٨٦ أن ثورًا جبل بمكة فيه غار النبي - ﷺ -.\n(^٦) كلمات غير واضحات بالأصل.","vol":"6","page":10},{"text":"و(الجراب) بكسر الجيم أفصح من فتحها بل لحن من فتح.\nومنها: قولها في حق عبد الله بن أبي بكر: (ثقف لقن) أي: فهم حافظ، وهو بكسر القاف فيهما وسكونها.\nو(النطاق) بكسر النون ما يشد به الوسط؛ وسميت أسماء ذات النطاقين لأنه كان لها نطاقان واحد على واحد، وقيل: تلبس أحدهما، وتحتمل في الآخر الزاد لرسول الله - ﷺ - وهو في الغار.\nومنها: قولها: (وهو لبن منحتهما ورضيفهما) الرضيف: اللبن المرضوف أي: طرحت فيه الرضفة وهي الحجارة المحماة بالشمس، أو النار ليتعقد وتذهب وخامته.\nومنها: قوله: (رجلًا من بني الديل) هو بكسر الدال، من كنانة، وزعم أبو اليقظان أنه الدُّول بضم الدال وسكون الواو، ووَهِمَ مَن قال: إن الدول امرأة من كنانة بل ذاك بالهمز.\nو(أبو الأسود الدئلي) بكسر الهمزة، والقياس فتحها، وابن حبيب وغيره يقول: في كنانة بن خزيمة الديلي بإسكان الياء. ابن بكر، وقد قيل: في ابن أريقط الليثي، وليث هو: بكر بن عبد مناة أيضًا، فيحتمل نسبته إلى ليث؛ لأنها أشهر نسبة من الدول وهو مشتق من اسم دويبة.\nومنها: قول سراقة عن فرسه (فرفعتها تقرب بي) هو ضرب من سيرها، وفيه غير ذلك مما يطول وتعلمه في موضعه إن شاء الله ذلك وقدره.","vol":"6","page":11},{"text":"<span data-type='title' id=toc-540>٨٧ - باب الصَّلَاةِ فِي مَسْجِدِ السُّوقِ</span>\nوَصَلَّى ابن عَوْنٍ فِي مَسْجِدٍ فِي دَارٍ يُغْلَقُ عَلَيْهِمُ البَابُ.\n\n٤٧٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"صَلَاةُ الجَمِيعِ تَزِيدُ عَلَى صَلَاتِهِ فِي بَيْتِهِ وَصَلَاتِهِ فِي سُوقِهِ خَمْسًا وَعِشْرِينَ دَرَجَةً، فَإِنَّ أَحَدَكُمْ إِذَا تَوَضَّأَ فَأَحْسَنَ وَأَتَى المَسْجِدَ، لَا يُرِيدُ إِلاَّ الصَّلَاةَ، لَمْ يَخْطُ خُطْوَةً إِلاَّ رَفَعَهُ اللهُ بِهَا دَرَجَةً، وَحَطَّ عَنْهُ خَطِيئَةً، حَتَّى يَدْخُلَ المَسْجِدَ، وَإِذَا دَخَلَ المَسْجِدَ كَانَ فِي صَلَاةٍ مَا كَانَتْ تَحْبِسُهُ، وَتُصَلِّي -يَعْنِى: عَلَيْهِ- المَلَائِكَةُ مَا دَامَ فِي مَجْلِسِهِ الَّذِى يُصَلِّي فِيهِ اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ ارْحَمْهُ، مَا لَمْ يُحْدِثْ فِيهِ\". [انظر: ١٧٦ - مسلم: ٦٤٩ - فتح: ١/ ٥٦٤]\nكذا في نسخة سماعنا: (ابن عون) ووقع في كلام ابن المنير (ابن عمر) (^١)، ولعله تصحيف.\nووجه مطابقة الترجمة لحديث ابن عمر الذي ساقه (^٢)، فإنه لم يصل في سوق.\nإن البخاري أراد إثبات جواز بناء المسجد داخل السوق لئلا يتخيل المسجد في المكان المحجور لا يشرع كما أن مسجد الجمعة لا يجوز أن يكون محجورًا، فنبه بصلاة ابن عمر على أن المسجد الذي صلى فيه كان محجورًا، ومع ذلك فله حكم المساجد.\nثم خص السوق في الترجمة لئلا يتخيل أنها لما كانت شر البقاع (^٣)،\n_________\n(^١) \"المتواري\" ص ٨٨.\n(^٢) سيأتي برقم (٤٨٣) كتاب: الصلاة. وفي هامش الأصل: في المساجد التي على طرق المدينة.\n(^٣) روى مسلم (٦٧١) كتاب: المساجد، باب: فضل الجلوس في مصلاه بعد الصبح .. من حديث أبي هريرة مرفوعًا: \"أحب البلاد إلى الله مساجدها، وأبغض =","vol":"6","page":12},{"text":"وبها يركز الشيطان رايته كما ورد في الحديث (^١) يمنع بذلك من اتخاذ المساجد فيها، وينافي العبادة كما (نافتها) (^٢) الطرقات ومواضع العذاب والحمام شبهها فبين بهذا الحديث أنها محل للصلاة كالبيوت، فإذا كانت محلا لها جاز أن يبنى فيها المسجد وكذا قال ابن بطال في \"شرحه\": فيه: أن الأسواق مواضع للصلاة وإن كان قد جاء فيها مرفوعًا: \"إنها شر البقاع\" حكاية عن جبريل: \"وخيرها المساجد\" أخرجه الآجري (^٣).\nفخشي البخاري أن يتوهم من رأى ذلك الحديث أنه لا تجوز الصلاة في الأسواق استدلالًا به إذا كانت الأسواق شر البقاع والمساجد خيرها، فلا يجوز أن تعمل الصلاة في شرها فجاء في الحديث إجازة الصلاة في السوق وأن الصلاة فيه للمنفرد درجة من خمس وعشرين درجة كصلاة المنفرد في بيته، قال: واستدل البخاري أنه إذا جازت الصلاة في السوق فرادى كان أولى أن يتخذ فيه مسجد للجماعات لفضل الجماعة كما يتخذ المساجد في البيوت عند الأعذار لفضل الجماعة (^٤).\nثم ساق البخاري حديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"صَلَاةُ\n_________\n= البلاد إلى الله أسواقها\".\n(^١) رواه مسلم (٢٤٥١) كتاب: فضائل الصحابة، باب: من فضائل أم سلمة، عن سلمان قال: لا تكونن إن استطعت أول من يدخل السوق، ولا آخر من يخرج منها، فإنها معركة الشيطان، وبها ينصب رايته.\n(^٢) كذا قراءتها التقريبية، ولعل لها وجها لم يتبين لنا.\n(^٣) رواه ابن حبان في \"صحيحه\" ٤/ ٤٧٦ (١٥٩٩)، والحاكم ١/ ٩٠، والبيهقي ٣/ ٦٥، من حديث ابن عمر، وضعفه الألباني في \"ضعيف الترغيب\" (٢٠١).\n(^٤) \"شرح ابن بطال\" ٢/ ١٢٤.","vol":"6","page":13},{"text":"الجَمِيعِ تَزِيدُ عَلَى صَلَاتِهِ فِي بَيْتِهِ خمسا وعشرين درجة .. \" الحديث.\nوسبق بعضه في باب: الحدث في المسجد (^١)، وسيأتي في فضل صلاة الجماعة (^٢)، وسنتكلم عليه هناك إن شاء الله، وفي البيوع في باب: ما ذكر في الأسواق (^٣)، وأخرجه مسلم هنا أيضا (^٤).\nوقوله: (\"لم يخط خُطوة\") هو بفتح الخاء وضمها، قال القرطبي: الرواية بالضم وهي واحدة الخطا وهي ما بين القدمين (^٥)، وقال ابن التين: رويناه بفتحها، وهي المرة الواحدة.\nوقوله: (\"لا يريد إلا الصلاة\") أي: لا يقصد غير ذلك، وفي رواية: لا يهزه، أي: لا يدفعه ويهزه بضم أوله أو بفتحه (^٦).\n_________\n(^١) سلف برقم (٤٤٥).\n(^٢) سلف برقم (٦٤٧) كتاب: الأذان.\n(^٣) سيأتي برقم (٢١١٩) كتاب: البيوع.\n(^٤) مسلم (٦٤٩) كتاب: المساجد، باب: فضل صلاة الجماعة وانتظار الصلاة.\n(^٥) \"المفهم\" ٢/ ٢٩٠.\n(^٦) ورد بهامش (س): ثم بلغ في الخامس بعد الستين كتبه مؤلفه.","vol":"6","page":14},{"text":"<span data-type='title' id=toc-541>٨٨ - باب تَشْبِيكِ الأَصَابِعِ فِي المَسْجِدِ وَغَيِرْهِ</span>\n٤٧٨ و٤٧٩ - حَدَّثَنَا حَامِدُ بْنُ عُمَرَ، عَنْ بِشْرٍ، حَدَّثَنَا عَاصِمٌ، حَدَّثَنَا وَاقِدٌ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ أَوِ ابْنِ عَمْرٍو: شَبَّكَ النَّبِيُّ - ﷺ - أَصَابِعَهُ. [٤٨٠ - فتح: ٤/ ٥٦٥]\n\n٤٨٠ - وَقَالَ عَاصِمُ بْنُ عَلِيٍّ: حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ: سَمِعْتُ هَذَا الحَدِيثَ مِنْ أَبِي، فَلَمْ أَحْفَظْهُ، فَقَوَّمَهُ لِي وَاقِدٌ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبِي وَهُوَ يَقُولُ: قَالَ عَبْدُ اللهِ قَالَ رَسُولُ اللهِ - ﷺ -: \"يَا عَبْدَ اللهِ بْنَ عَمْرٍو، كَيْفَ بِكَ إِذَا بَقِيتَ فِي حُثَالَةٍ مِنَ النَّاسِ بِهَذَا\". [انظر: ٤٧٩ - فتح: ١/ ٥٦٥]\n\n٤٨١ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى قَال: حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي بُرْدَةَ بْنِ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ المُؤْمِنَ لِلْمُؤْمِنِ كَالبُنْيَانِ، يَشُدُّ بَعْضُهُ بَعْضًا\". وَشَبَّكَ أَصَابِعَهُ. [٢٤٤٦، ٦٠٢٦ - مسلم: ٢٥٨٥ - فتح: ١/ ٥٦٥]\n\n٤٨٢ - حَدَّثَنَا إِسْحَاقُ قَالَ: حَدَّثَنَا ابْنُ شُمَيْلٍ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنِ ابْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: صَلَّى بِنَا رَسُولُ اللهِ - ﷺ - إِحْدَى صَلَاتَيِ العَشِيِّ -قَالَ ابْنُ سِيرِينَ: سَمَّاهَا أَبُو هُرَيْرَةَ، وَلَكِنْ نَسِيتُ أَنَا - قَالَ: فَصَلَّى بِنَا رَكْعَتَيْنِ ثُمَّ سَلَّمَ، فَقَامَ إِلَى خَشَبَةٍ مَعْرُوضَةٍ فِي المَسْجِدِ فَاتَّكَأَ عَلَيْهَا، كَأَنَّهُ غَضْبَانُ، وَوَضَعَ يَدَهُ اليُمْنَى عَلَى اليُسْرَى، وَشَبَّكَ بَيْنَ أَصَابِعِهِ، وَوَضَعَ خَدَّهُ الأَيْمَنَ عَلَى ظَهْرِ كَفِّهِ اليُسْرَى، وَخَرَجَتِ السَّرَعَانُ مِنْ أَبْوَابِ المَسْجِدِ فَقَالُوا: قَصُرَتِ الصَّلَاةُ. وَفِي القَوْمِ أَبُو بَكْرٍ وَعُمَرُ، فَهَابَا أَنْ يُكَلِّمَاهُ، وَفِي القَوْمِ رَجُلٌ فِي يَدَيْهِ طُولٌ يُقَالُ لَهُ: ذُو اليَدَيْنِ قَالَ: يَا رَسُولَ اللهِ، أَنَسِيتَ أَمْ قَصُرَتِ الصَّلَاة؟ قَالَ: \"لَمْ أَنْسَ، وَلَمْ تُقْصَرْ\". فَقَالَ: \"أَكَمَا يَقُولُ ذُو اليَدَيْنِ\". فَقَالُوا نَعَمْ. فَتَقَدَّمَ فَصَلَّى مَا تَرَكَ، ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ، ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ. فَرُبَّمَا سَأَلُوهُ ثُمَّ سَلَّمَ، فَيَقُولُ: نُبِّئْتُ أَنَّ عِمْرَانَ بْنَ حُصَيْنٍ قَالَ: ثُمَّ سَلَّمَ. [٧١٤، ٧١٥، ١٢٢٧، ١٢٢٨، ١٢٢٩، ٦٠٥١، ٧٢٥٠ - مسلم: ٥٧٣ - فتح: ١/ ٥٦٥]","vol":"6","page":15},{"text":"ساق فيه ثلاثة أحاديث:\nأحدها:\nعن حَامِدُ بْنُ عُمَرَ، عَنْ بِشْرٍ، ثَنَا عَاصِمٌ، ثَنَا وَاقِدٌ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ أَوِ ابْنِ عَمْرٍو: شَبَّكَ النَّبِيُّ - ﷺ - أَصَابِعَهُ.\nقال أبو عبد الله: وَقَالَ عَاصِمُ بْنُ عَلِيٍّ: ثَنَا عَاصِمُ بْنُ مُحَمَّدٍ: سَمِعْتُ هذا الحَدِيثَ مِنْ أَبِي، فَلَمْ أَحْفَظْهُ، فَقَوَّمَهُ لِي وَاقِدٌ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبِي وَهُوَ يَقُولُ: قَالَ عَبْدُ اللهِ قَالَ رَسُولُ اللهِ - ﷺ -: \"يَا عَبْدَ اللهِ بْنَ عَمْرٍو، كَيْفَ بِكَ إِذَا بَقِيتَ فِي حُثَالَةٍ مِنَ النَّاسِ بهذا\".\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث ليس موجودًا في أكثر نسخ الصحيح، ولا استخرجه الحافظان الإسماعيلي وأبو نعيم، ولا ذكره ابن بطال، وفي بعض النسخ، ملحقًا على الحاشية.\nوحكى أبو مسعود أنه رأى في كتاب أبي رميح عن الترمذي وحماد بن شاكر عن البخاري، نعم، ذكره خلف في \"أطرافه\" في مسند ابن عمر، وكذا الحميدي في \"جمعه\" في أفراد البخاري من حديث واقد بن محمد، عن أبيه، عن ابن عمر أو ابن عمرو -وعلى ابن عمرو تمريض- قال: شبك النبي - ﷺ - أصابعه وقال: كيف أنت يا عبد الله بن عمرو إذا بقيت في حثالة من الناس قد مرجت عهودهم وأماناتهم، واختلفوا فصاروا هكذا، قال: فكيف أفعل يا رسول الله، قال: \"تأخذ ما تعرف وتدع ما تنكر، وتقبل على خاصتك وتدعهم وعوامهم\".","vol":"6","page":16},{"text":"قال الحميدي: هكذا في حديث بشر بن المفضل عن واقد، وفي حديث عاصم بن محمد بن زيد قال: سمعت هذا من أبي فلم أحفظه، فقومه لي واقد عن أبيه، قال: سمعت أبي وهو يقول: قال عبد الله: قال رسول الله - ﷺ -: \"يا عبد الله بن عمرو كيف أنت إذا بقيت\" وذكره (^١).\nالوجه الثاني:\n(حامد) هذا هو: البكراوي من ذرية أبي بكرة الثقفي، نزيل نيسابور، وقاضي كرمان، مات سنة ثلاث وثلاثين ومائتين، بنيسابور (^٢).\nو(بشر) هو: ابن المفضل الرقاشي، الحجة، كان يصوم يومًا ويفطر يومًا، ويصلي كل يوم أربعمائة ركعة، مات سنة سبع وثمانين ومائة (^٣).\nو(عاصم) هو: ابن محمد بن زيد بن عبد الله بن عمر، وثق (^٤).\nو(عاصم بن علي) هو الواسطي، شيخ البخاري وهو ثقة، وإن ضعفه ابن معين، وذكر له ابن عدي أحاديث مناكير، مات سنة إحدى وعشرين\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ٢٧٨ (١٤٣٥).\n(^٢) هو حامد بن عمر بن حفص بن عمر بن عبيد الله بن أبي بكرة الثقفي البكراوي، روى عنه البخاري ومسلم، ووثقه ابن حبان. انظر: \"التاريخ الكبير\" ٣/ ١٢٥ (٤١٧)، \"الجرح والتعديل\" ٣/ ٣٠٠ (١٣٣٧)، \"الثقات\" لابن حبان ٨/ ٢١٨، \"تهذيب الكمال\" ٥/ ٣٢٤ - ٣٢٥ (١٠٦٢).\n(^٣) بشر بن المفضل، تقدمت ترجمته في حديث رقم (٦٧).\n(^٤) عاصم بن محمد بن زيد، روى له الجماعة، ووثقه أحمد ويحيى بن معين وأبو داود وأبو حاتم، وزاد أبو حاتم: لا بأس به، وقال النسائي: ليس به بأس، وقال أبو زرعة: صدوق الحديث، وقال البزار: صالح الحديث، ووثقه ابن حجر.\nانظر ترجمته في: \"تاريخ يحيى بن معين برواية الدارمي\" ص ١٤٩ (٥١١)، \"الجرح والتعديل\" ٦/ ٣٥٤٠ (١٩٣١)، \"تهذيب الكمال\" ١٣/ ٥٤٢ - ٥٤٣ (٣٠٢٧)، \"تهذيب التهذيب\" ٢/ ٢٦٠.","vol":"6","page":17},{"text":"ومائتين (^١).\nو(واقد) هو: ابن محمد بن زيد بن عبد الله بن عمر، ثقة، ووالده زيد (^٢).\nالثالث:\nالحثالة: ثفله ورديه، ومرجت: بكسر الراء أي: اختلطت عهودهم ولم يفوا وشبك الشارع ليمثل له اختلاطهم.\nالحديث الثاني:\nحديث أَبِي مُوسَى عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ المُؤْمِنَ لِلْمُؤْمِنِ كَالبُنْيَانِ، يَشُدُّ بَعْضُهُ بَعْضًا\". وَشَبَّكَ أَصَابِعَهُ.\nوهذا الحديث أخرجه أيضًا في الأدب (^٣)، ومسلم (^٤) كذلك (^٥)، وسفيان المذكور في إسناده هو الثوري، وخلاد بن يحيى، شيخ البخاري ثقة، يغلط قليلًا، مات سنة سبع عشرة ومائتين (^٦).\nوظاهر الحديث الإخبار ومعناه الأمر وفيه التحريض على التعاون.\nالحديث الثالث:\nحديث أَبِي هُرَيْرَةَ: صَلَّى بِنَا رَسُولُ اللهِ - ﷺ - إِحْدى صَلَاتَيِ العَشِيِّ- قَالَ ابن سِيرِينَ: سَمَّاهَا أَبُو هُرَيْرَةَ، ولكن نَسِيتُ أَنَا .. الحديث، وفيه: وَشَبَّكَ بَيْنَ أَصَابِعِهِ.\n_________\n(^١) عاصم بن علي، تقدمت ترجمته في المقدمة.\n(^٢) واقد بن محمد بن زيد، تقدصت ترجمته في حديث رقم (٢٥).\n(^٣) سيأتي برقم (٦٠٢٦) باب: تعاون المؤمنين بعضهم بعضًا.\n(^٤) مسلم (٢٥٨٥) كتاب: البر والصلة، باب: تراحم المؤمنين وتعاطفهم وتعاضدهم.\n(^٥) ورد بهامش (س) تعليق نصه: من خط الشيخ الترمذي في البر وصححه والنسائي في الزكاة.\n(^٦) خلاد بن يحيى، تقدصت ترجمته في حديث رقم (٢٧٧).","vol":"6","page":18},{"text":"وسيأتي في سجود السهو إن شاء الله وقدره.\nوطرقه الدارقطني (^١)، وغيره وأخرجه مسلم (^٢) والباقون (^٣).\nواختلف العلماء في تشبيك الأصابع في المسجد وفي الصلاة فرويت آثار مرسلة أنه - ﷺ - نهى عن ذلك في المسجد من مراسيل سعيد بن المسيب.\nومنها: مسند من طرق غير ثابتة (^٤)، كما قال ابن بطال، وروى ابن أبي شيبة، عن وكيع، عن عبد الله بن عبد الرحمن بن موهب، عن عمه، عن مولى أبي سعيد، وهو مع رسول الله - ﷺ - فدخل رسول الله - ﷺ - المسجد، فرأى رجلا جالسا وسط الناس قد شبك بين أصابعه يحدث نفسه فأومأ إليه رسول الله - ﷺ - فلم يفطن له فالتفت إلى أبي سعيد، فقال: \"إذا صلى أحدكم فلا يشبكن بين أصابعه، فإن التشبيك من الشيطان، وإن أحدكم لا يزال في صلاة ما دام في المسجد حتى يخرج منه\" (^٥)، وهذِه الآثار معارضة لأحاديث الباب وهي غير مقاومة لها في الصحة ولا مساوية (^٦).\nقلت: وأما ابن حبان فأخرج النهي عن التشبيك من حديث كعب،\nوكذا أخرجه ابن خزيمة في \"صحيحه\" (^٧)، وأخرجه ابن حبان أيضًا\n_________\n(^١) \"العلل\" ٩/ ٣٧٥ - ٣٧٩.\n(^٢) مسلم (٥٧٣) كتاب: المساجد، باب: السهو في الصلاة والسجود له.\n(^٣) أبو داود (١٠٠٨)، والترمذي (٣٩٩)، والنسائي ٣/ ٢٠ - ٢٣، وابن ماجه (١٢١٤).\n(^٤) انظر: \"مصنف عبد الرزاق\" ٢/ ٢٧١ - ٢٧٣ (٣٣٣١) - (٣٣٣٧)، \"مصنف ابن أبي شيبة\" ١/ ٤١٩ - ٤٢٠ (٤٨٢٤ - ٤٨٢٨).\n(^٥) \"مصنف ابن أبي شيبة\" ١/ ٤١٩ - ٤٢٠ (٤٨٢٤).\n(^٦) \"شرح ابن بطال\" ٢/ ١٢٥.\n(^٧) ابن خزيمة ١/ ٢٧٧ (٤٤١)، ابن حبان ٥/ ٥٢٤ (٢١٥٠)، ورواه أيضًا: أبو داود =","vol":"6","page":19},{"text":"والحاكم في \"المستدرك\" من حديث أبي هريرة وقال: صحيح على شرط مسلم (^١).\nوكره إبراهيم تشبيك الأصابع في الصلاة (^٢)، وهو قول مالك (^٣)، ورخص في ذلك ابن عمر وابنه سالم وكانا يشبكان بين أصابعهما في الصلاة؛ ذكرهما ابن أبي شيبة (^٤)، وكان الحسن البصري يشبك بين أصابعه في المسجد (^٥)، وقال مالك: إنهم لينكرون تشبيك الأصابع في المسجد وما به بأس، وإنما يكره في الصلاة.\n_________\n= (٥٦٢)، والترمذي (٣٨٦)، وأحمد ٤/ ٢٤٠، والدارمى ٢/ ٨٨٢ (١٤٤٤).\nوصححه الألباني في \"صحيح الجامع\" (٤٤٢).\n(^١) ابن حبان ٥/ ٥٢٣ (٢١٤٩)، والحاكم ١/ ٢٠٦، ورواه أيضًا: الدارمي ٢/ ٨٨٢ (١٤٤٦)، ابن خزيمة في \"صحيحه\" ١/ ٢٢٩ (٤٤٦، ٤٤٧)، الطبراني في \"الأوسط\" ١/ ٢٥٦ (٨٣٨). وصححه الألباني في \"الصحيحة\" (١٢٩٤).\n(^٢) رواه ابن أبي شيبة ١/ ٤٢٠ (٤٨٢٨).\n(^٣) انظر: \"شرح ابن بطال\" ٢/ ١٢٥.\n(^٤) \"مصنف ابن أبي شيبة\" ١/ ٤٢٠ (٤٨٢٩، ٤٨٣١).\n(^٥) رواه ابن أبي شيبة ١/ ٤٢٠ (٤٨٣٠).","vol":"6","page":20},{"text":"<span data-type='title' id=toc-542>٨٩ - باب المَسَاجِدِ التِي عَلَى طُرُقِ المَدِينَةِ</span>\nوَالمَوَاضِع التِي صَلَّى فِيهَا النَّبِيُّ - ﷺ -.\n\n٤٨٣ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ المُقَدَّمِيُّ قَالَ: حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ قَالَ حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ قَالَ: رَأَيْتُ سَالِمَ بْنَ عَبْدِ اللهِ يَتَحَرَّى أَمَاكِنَ مِنَ الطَّرِيقِ فَيُصَلِّي فِيهَا، وَيُحَدِّثُ أَنَّ أَبَاهُ كَانَ يُصَلِّي فِيهَا، وَأَنَّهُ رَأَى النَّبِيَّ - ﷺ - يُصَلِّي فِي تِلْكَ الأَمْكِنَةِ.\nوَحَدَّثَنِى نَافِعٌ عَنِ ابْنِ عُمَرَ، أَنَّهُ كَانَ يُصَلِّي فِي تِلْكَ الأَمْكِنَةِ.\nوَسَأَلْتُ سَالِمًا، فَلَا أَعْلَمُهُ إِلاَّ وَافَقَ نَافِعًا فِي الأَمْكِنَةِ كُلِّهَا، إِلاَّ أَنَّهُمَا اخْتَلَفَا فِي مَسْجِدٍ بِشَرَفِ الرَّوْحَاء. [١٥٣٥، ٢٣٣٦، ٧٣٤٥ - مسلم: ١٣٤٦ - فتح: ١/ ٥٦٧]\n\n٤٨٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ قَالَ: حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ قَالَ: حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَنْزِلُ بِذِى الحُلَيْفَةِ حِينَ يَعْتَمِرُ، وَفِي حَجَّتِهِ حِينَ حَجَّ، تَحْتَ سَمُرَةٍ فِي مَوْضِعِ المَسْجِدِ الَّذِي بِذِي الحُلَيْفَةِ، وَكَانَ إِذَا رَجَعَ مِنْ غَزْوٍ كَانَ فِي تِلْكَ الطَّرِيقِ أَوْ حَجٍّ أَوْ عُمْرَةٍ هَبَطَ مِنْ بَطْنِ وَادٍ، فَإِذَا ظَهَرَ مِنْ بَطْنِ وَادٍ أَنَاخَ بِالبَطْحَاءِ الَّتِي عَلَى شَفِيرِ الوَادِي الشَّرْقِيَّةِ، فَعَرَّسَ ثَمَّ حَتَّى يُصْبِحَ، لَيْسَ عِنْدَ المَسْجِدِ الَّذِي بِحِجَارَةٍ، وَلَا عَلَى الأَكَمَةِ الَّتِي عَلَيْهَا المَسْجِدُ، كَانَ ثَمَّ خَلِيجٌ يُصَلِّي عَبْدُ اللهِ عِنْدَهُ، فِي بَطْنِهِ كُثُبٌ كَانَ رَسُولُ اللهِ - ﷺ - ثَمَّ يُصَلِّي، فَدَحَا السَّيْلُ فِيهِ بِالبَطْحَاءِ حَتَّى دَفَنَ ذَلِكَ المَكَانَ الذِي كَانَ عَبْدُ اللهِ يُصَلِّي فِيهِ. [١٥٣٢، ١٥٣٣، ١٧٦٧، ١٥٧٥، ١٥٧٦، ١٧٩٩ - مسلم: ١٢٥٧ - فتح: ١/ ٥٦٧]\n\n٤٨٥ - وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - صَلَّى حَيْثُ المَسْجِدُ الصَّغِيرُ الَّذِي دُونَ المَسْجِدِ الَّذِي بِشَرَفِ الرَّوْحَاءِ، وَقَدْ كَانَ عَبْدُ اللهِ يَعْلَمُ المَكَانَ الَّذِي كَانَ صَلَّى فِيهِ النَّبِيُّ - ﷺ -، يَقُولُ: ثَمَّ عَنْ يَمِينِكَ حِينَ تَقُومُ فِي المَسْجِدِ تُصَلِّي، وَذَلِكَ المَسْجِدُ عَلَى حَافَةِ الطَّرِيقِ اليُمْنَى، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ، بَيْنَهُ وَبَيْنَ المَسْجِدِ الأَكْبَرِ رَمْيَةٌ بِحَجَرٍ أَوْ نَحْوُ ذَلِكَ. [فتح: ١/ ٥٦٨]","vol":"6","page":21},{"text":"٤٨٦ - وَأَنَّ ابْنَ عُمَرَ كَانَ يُصَلِّي إِلَى العِرْقِ الَّذِي عِنْدَ مُنْصَرَفِ الرَّوْحَاءِ، وَذَلِكَ العِرْقُ انْتِهَاءُ طَرَفِهِ عَلَى حَافَةِ الطَّرِيقِ، دُونَ المَسْجِدِ الَّذِي بَيْنَهُ وَبَيْنَ المُنْصَرَفِ، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ. وَقَدِ ابْتُنِيَ ثَمَّ مَسْجِدٌ، فَلَمْ يَكُنْ عَبْدُ اللهِ يُصَلِّي فِي ذَلِكَ المَسْجِدِ، كَانَ يَتْرُكُهُ عَنْ يَسَارِهِ وَوَرَاءَهُ، وَيُصَلِّي أَمَامَهُ إِلَى العِرْقِ نَفْسِهِ، وَكَانَ عَبْدُ اللهِ يَرُوحُ مِنَ الرَّوْحَاءِ، فَلَا يُصَلِّي الظُّهْرَ حَتَّى يَأْتِيَ ذَلِكَ المَكَانَ فَيُصَلِّي فِيهِ الظُّهْرَ، وَإِذَا أَقْبَلَ مِنْ مَكَّةَ فَإِنْ مَرَّ بِهِ قَبْلَ الصُّبْحِ بِسَاعَةٍ أَوْ مِنْ آخِرِ السَّحَرِ عَرَّسَ حَتَّى يُصَلِّيَ بِهَا الصُّبْحَ. [فتح: ١/ ٥٦٨]\n\n٤٨٧ - وَأَنَّ عَبْدَ اللهِ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَنْزِلُ تَحْتَ سَرْحَةٍ ضَخْمَةٍ دُونَ الرُّوَيْثَةِ عَنْ يَمِينِ الطَّرِيقِ، وَوِجَاهَ الطَّرِيقِ فِي مَكَانٍ بَطْحٍ سَهْلٍ، حَتَّى يُفْضِيَ مِنْ أَكَمَةٍ دُوَيْنَ بَرِيدِ الرُّوَيْثَةِ بِمِيلَيْنِ، وَقَدِ انْكَسَرَ أَعْلَاهَا، فَانْثَنَى فِي جَوْفِهَا، وَهِيَ قَائِمَةٌ عَلَى سَاقٍ، وَفِي سَاقِهَا كُثُبٌ كَثِيرَةٌ. [فتح: ١/ ٥٦٨]\n\n٤٨٨ - وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - صَلَّى فِي طَرَفِ تَلْعَةٍ مِنْ وَرَاءِ العَرْجِ وَأَنْتَ ذَاهِبٌ إِلَى هَضْبَةٍ عِنْدَ ذَلِكَ المَسْجِدِ قَبْرَانِ أَوْ ثَلَاثَةٌ، عَلَى القُبُورِ رَضْمٌ مِنْ حِجَارَةٍ عَنْ يَمِينِ الطَّرِيقِ، عِنْدَ سَلِمَاتِ الطَّرِيقِ، بَيْنَ أُولَئِكَ السَّلِمَاتِ كَانَ عَبْدُ اللهِ يَرُوحُ مِنَ العَرْجِ بَعْدَ أَنْ تَمِيلَ الشَّمْسُ بِالهَاجِرَةِ، فَيُصَلِّي الظُّهْرَ فِي ذَلِكَ المَسْجِدِ. [فتح: ١/ ٥٦٨]\n\n٤٨٩ - وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ رَسُولَ اللهِ - ﷺ - نَزَلَ عِنْدَ سَرَحَاتٍ عَنْ يَسَارِ الطَّرِيقِ، فِي مَسِيلٍ دُونَ هَرْشَى، ذَلِكَ المَسِيلُ لَاصِقٌ بِكُرَاعِ هَرْشَى، بَيْنَهُ وَبَيْنَ الطَّرِيقِ قَرِيبٌ مِنْ غَلْوَةٍ، وَكَانَ عَبْدُ اللهِ يُصَلِّي إِلَى سَرْحَةٍ، هِيَ أَقْرَبُ السَّرَحَاتِ إِلَى الطَّرِيقِ، وَهْيَ أَطْوَلُهُنَّ. [فتح: ١/ ٥٦٨]\n\n٤٩٠ - وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَنْزِلُ فِي المَسِيلِ الَّذِي فِي أَدْنَى مَرِّ الظَّهْرَانِ قِبَلَ المَدِينَةِ، حِينَ يَهْبِطُ مِنَ الصَّفْرَاوَاتِ يَنْزِلُ فِي بَطْنِ ذَلِكَ المَسِيلِ عَنْ يَسَارِ الطَّرِيقِ، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ، لَيْسَ بَيْنَ مَنْزِلِ رَسُولِ اللهِ - ﷺ - وَبَيْنَ الطَّرِيقِ إِلاَّ رَمْيَةٌ بِحَجَرٍ. [فتح: ١/ ٥٦٨]","vol":"6","page":22},{"text":"٤٩١ - وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَنْزِلُ بِذِي طُوى وَيَبِيتُ حَتَّى يُصْبِحَ، يُصَلِّي الصُّبْحَ حِينَ يَقْدَمُ مَكَّةَ، وَمُصَلَّى رَسُولِ اللهِ - ﷺ - ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ، لَيْسَ فِي المَسْجِدِ الَّذِى بُنِيَ ثَمَّ، وَلَكِنْ أَسْفَلَ مِنْ ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ. [١٥٥٣، ١٥٥٤، ١٥٧٣، ١٥٧٤، ١٧٦٧، ١٧٦٩ - مسلم: ١٢٥٩ - فتح: ١/ ٥٦٨]\n\n٤٩٢ - وَأَنَّ عَبْدَ اللهِ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - اسْتَقْبَلَ فُرْضَتَيِ الجَبَلِ الَّذِي بَيْنَهُ وَبَيْنَ الجَبَلِ الطَّوِيلِ نَحْوَ الكَعْبَةِ، فَجَعَلَ المَسْجِدَ الَّذِي بُنِيَ ثَمَّ يَسَارَ المَسْجِدِ بِطَرَفِ الأَكَمَةِ، وَمُصَلَّى النَّبِيِّ - ﷺ - أَسْفَلَ مِنْهُ عَلَى الأَكَمَةِ السَّوْدَاءِ، تَدَعُ مِنَ الأَكَمَةِ عَشَرَةَ أَذْرُعٍ أَوْ نَحْوَهَا، ثُمَّ تُصَلِّي مُسْتَقْبِلَ الفُرْضَتَيْنِ مِنَ الجَبَلِ الذِي بَيْنَكَ وَبَيْنَ الكَعْبَةِ. [مسلم: ١٢٦٠ - فتح: ١/ ٥٦٩]\nساق من طريق فُضَيْلِ بْنِ سُلَيْمَانَ، عن مُوسَى بْنُ عُقْبَةَ قَالَ: رَأَيْتُ سَالِمَ بْنَ عَبْدِ اللهِ يَتَحَرى أَمَاكِنَ مِنَ الطَّرِيقِ فَيُصَلِّي فِيهَا، وَيُحَدِّثُ أَنَّ أَبَاهُ كَانَ يُصَلِّي فِيهَا، وَأنَّهُ رَأى النَّبِيِّ - ﷺ - يُصَلِّي فِي تِلْكَ الأَمْكِنَةِ (^١).\nوَحَدَّثَنِي نَافِعٌ، عَنِ ابن عُمَرَ، أَنَّهُ كَانَ يُصَلِّي فِي تِلْكَ الأَمْكِنَةِ. وَسَاُّلْتُ سَالِمًا، فَلَا أَعْلَمُهُ إِلَّا وَافَقَ نَافِعًا فِي الأَمْكِنَةِ كُلِّهَا، إِلَّا أَنَّهُمَا اخْتَلَفَا فِي مَسْجِدٍ بِشَرَفِ الرَّوْحَاءِ.\nثم ساق حديثًا مطولًا من حديث ابن عمر أنه صلى فيها رسول الله - ﷺ -، وإنما كان يصلي فيها تبركًا بتلك الأمكنة، ورغبة في الفضل والاتباع فإنه كان شديد الاتباع، ولم يزل الناس يتبركون بمواضع الصالحين وأهل الفضل (^٢)، ألا ترى أن عتبان بن مالك سأل الشارع\n_________\n(^١) في هامش الأصل: أخرجه أبو نعيم والإسماعيلي، من طريق عبدالعزيز بن المختار، عن موسى بن عقبة.\n(^٢) تقدم معك بسط هذِه المسألة في ثنايا تعليقنا على ما جاء في شرح حديث (١٩٤) أن التبرك بالأشخاص والأماكن لا يجوز، إنما يجوز بشخص الرسول - ﷺ - حال حياته دون غيره، والله أعلم.","vol":"6","page":23},{"text":"أن يصلي في بيته ليتخذه مصلى (^١).\nوقد جاء عن والده -أعني: عمر بن الخطاب- خلاف فعل ابنه عبد الله، فروى شعبة، عن سليمان التيمي، عن المعرور بن سويد قال: كان عمر بن الخطاب في سفر فصلى الغداة، ثم أتى على مكان فجعل الناس يأتونه ويقولون صلى فيه النبي - ﷺ -، فقال عمر: إنما هلك أهل الكتاب أنهم اتبعوا اثار أنبيائهم فاتخذوها كنائس وبيعًا، فمن عرضت له الصلاة فليصل وإلا فليمض (^٢).\nوإنما خشي عمر أن يلتزم الناس الصلاة في تلك المواضع حتى يشكل ذلك على من يأتي بعدهم ويرى ذلك واجبًا، وروى أشهب عن مالك أنه سئل عن الصلاة في المواضع التي صلي فيها الشارع، فقال: ما يعجبني ذلك إلا في مسجد قباء أي: لأنه - ﷺ - كان يأتيه راكبًا وماشيًا (^٣)، ولم يكن يفعل في تلك الأمكنة ذلك.\nوفي الحديث ألفاظ كثيرة من الغريب والأمكنة:\nفـ (شرف الروحاء): ما ارتفع من مكانها، والروحاء: بالراء والحاء المهلمتين (^٤) ممدود، قرية جامعة لمزينة على ليليتين من المدينة بينهما أحد وأربعون ميلًا منها (^٥)، وفي مسلم في باب: الأذان على ستة\n_________\n(^١) تقدم برقم (٤٢٥) كتاب: الصلاة، باب: المساجد في البيوت.\n(^٢) رواه عبد الرزاق ٢/ ١١٨ - ١١٩ (٣٧٣٤) عن معمر، وابن أبي شيبة ٢/ ١٥٣ (٧٥٤٩) عن أبي معاوية كلاهما عن سليمان الأعمش، به.\n(^٣) سيأتي برقم (١١٩١) كتاب: فضل الصلاة في مسجد مكة والمدينة، باب: مسجد قباء، ورواه مسلم (١٣٩٩) كتاب: الحج، باب: فضل مسجد قباء. من حديث ابن عمر.\n(^٤) لا حاجة إلى تقييد الراء بالإهمال؛ لأنه لا نظير لها، وسيمر بك تعقبات سبط ابن العجمي في ثنايا حواشي الكتاب منبها على ذلك.\n(^٥) انظر: \"معجم ما استعجم\" ٢/ ٦٨١، \"معجم البلدان\" ٣/ ٧٦.","vol":"6","page":24},{"text":"وثلاثين (^١)، وفي \"المطالع\": أن الروحاء من عمل الفرع على نحو من أربعين ميلًا من المدينة، وفي كتاب ابن أبي شيبة على ثلاثين (^٢).\nوقوله: (الروحاء) قال: وروى البخاري أن ابن عمر كان لا يصلي في المسجد الصغير المذكور كان يتركه عن يساره ووراءه ويصلي أمامه إلى العرق نفسه -يريد عرق الظبية (^٣)\nقال: وروى أصحاب الزهري، عن الزهري، عن حنظلة بن علي، عن أبي هريرة مرفوعًا: \"والذي نفسي بيده ليهلن ابن مريم بفج الروحاء حاجًّا أو معتمرًا أو ليثنيهما\" (^٤)\nقال: وروى أصحاب الأعرج، عن الأعرج، عن أبي هريرة مثله، قال: وروى غير واحد أنه - ﷺ - قال -وقد وصل المسجد الذي ببطن الروحاء عرق الظبية-: \"هذا واد من أودية الجنة، وصلى في هذا الوادي قبلي سبعون نبيًّا\"، وقد مر به موسى بن عمران حاجًّا أو معتمرًا في سبعين ألفًا من بنى إسرائيل على ناقة له ورقاء (عليه) (^٥) عباءتان قطويتان (^٦) يلبي (^٧).\n_________\n(^١) مسلم (٣٨٨) كتاب: الصلاة، باب: فضل الأذان وهرب الشيطان عند سماعه، وفيه عن سليمان الأعمش أنه سأل أبا سفيان طلحة بن نافع عن الروحاء. فقال: هي من المدينة ستة وثلاثون ميلًا.\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٢٠٧ (٢٣٧٣).\n(^٣) ورد بهامش (س) تعليق نصه: الظبية بفتح الظاء المعجمة قال ابن هشام (…) ابن إسحق عرق الظبية بضم أوله معنى ما قاله البكري.\n(^٤) رواه مسلم (١٢٥٢) كتاب: الحج، باب: إهلال النبي - ﷺ - وهديه.\n(^٥) في الأصل، \"معجم ما استعجم\": عليها، وما أثبتناه من \"تاريخ مكة\" للأزرقي.\n(^٦) ورد بهامش الأصل: قطوان موضع بالكوفة قاله الجوهري.\n(^٧) انظر: \"معجم ما استعجم\" ٢/ ٦٨٢، والأثر عن موسى - ﵇ - رواه بنحوه الأزرقي في \"تاريخ مكة\" ١/ ٦٨ عن مجاهد من قوله.","vol":"6","page":25},{"text":"و(السمرة) بفتح السين وضم الميم، شجرة الطلح، شجر عظام من شجر العضاه، والعضاه شجر أم غيلان، كان ينزل - ﷺ - بهذا المكان إذا خرج من المدينة -كما قال- في حج أو عمرة، وإذا رجع إلى المدينة.\nو(البطحاء) المكان المتسع، وقيل: مسيل واسع فيه دقاق الحصى وقال الداودي: كل أرض منحدرة.\nو(شفير الوادي) حرفه؛ قاله في \"الجامع\"، وقال ابن سيده: ناحيته من أعلاه (^١).\nو(التعريس) نزول المسافر مطلقًا في أي وقت كان، وهو قول الخليل، وغيرُهُ كالأصمعي يقصره على آخر الليل، وقال ابن الأثير: العرس موضع التعريس، وبه سمي معرس ذي الحليفة عرس فيه - ﷺ - وصلى فيه الصبح ثم رحل (^٢)، وفي \"المحكم\" المعرس: الذي يسير نهاره، ويعرس أي: ينزل أول الليل (^٣).\nو(الأكمة) التل أو الرابية.\nو(الخليج) بعض النهر كأنه مختلج منه، قيل: واد عميق ينشق من آخر أعظم منه.\nو(الكثيب) قطعة من الرمل مستطيلة محدود به.\nوقوله: (فدحا) أي: بسط، والعرق سبخة تنبت الطرفاء، قاله ابن فارس (^٤)؛ وقال الخليل فيما حكاه ابن قرقول: العرق الحبل الدقيق من الرمل المستطيل مع الأرض، وقال الداودي: المكان المرتفع،\n_________\n(^١) \"المحكم\" ٨/ ٣٥ مادة: شفر.\n(^٢) \"النهاية في غريب الحديث\" ٣/ ٢٠٦.\n(^٣) \"المحكم\" ١/ ٢٩٧ - ٢٩٨ مادة: عرس.\n(^٤) \"مجمل اللغة\" ٣/ ٦٦٢ مادة: عرق.","vol":"6","page":26},{"text":"وقال الأزهري: هو الحبل الصغير (^١).\n(والسرحة) شجرة عظيمة، وهي السخمة وهو نوع من الشجر له ثمر، وقيل: هي شجرة طويلة يقال: إنها الدفلى، وقال أبو علي: هو نبت، وقيل: لها هدب وليس لها ورق، وهو يشبه الصوف.\nو(الرويثة) بضم الراء وفتح الواو ثم مثناة تحت، ثم مثلثة؛ على لفظ التصغير- قرية جامعة في رسم العقيق عند ذكر الطريق من المدينة إلى مكة وبين الرويثة والمدينة سبعة عشر فرسخًا، قاله البكري (^٢)، وفي غير البخاري: فكان ابن عمر: ينيخ هناك، ويصب في أصل تلك الشجرة إداوة ماء، ولو لم يكن معه إلا تلك الإداوة.\nوقوله: (ووِجَاهُ الطريق) أي: مقابله.\nوقوله: (في مكان بطح) هو ساكن الطاء ويجوز كسرها أي: واسع.\nقوله: (قائمة على ساق) أي: كالبنيان ليست متسعة من أسفل وضيقة من فوق؛ قاله ابن التين.\nو(التلعة) بفتح المثناة فوق، مسيل الماء من علو إلى سفل، وقيل: هو من الأضداد يقع على ما انحدر من الأرض المرتفعة يتردد فيها السيل.\nو(العرج) -بإسكان الراء- قرية جامعة على طريق مكة من المدينة، بينها وبين الرويثة أربعة عشر ميلًا، سمي بذلك لتعريجه، وهو عدة أماكن ذكرها ياقوت والحازمي (^٣).\n_________\n(^١) \"معجم تهذيب اللغة\" ٣/ ٤٢١١ مادة: عرق.\n(^٢) \"معجم ما استعجم\" ٢/ ٦٨٦.\n(^٣) انظر: \"معجم ما استعجم\" ٣/ ٩٣٠، \"معجم البلدان\" ٤/ ٩٨ - ٩٩.","vol":"6","page":27},{"text":"و(الهَضْبَة) فوق الكثيب في الارتفاع ودون الجبل؛ قاله في \"المطالع\"، وقال ابن فارس: هي الأكمة الملساء القليلة النبات (^١)، وفي \"الصحاح\": الجبل المنبسط على وجه الأرض (^٢)، وعن صاحب \"العين\": كل جبل خلق من صخرة واحدة (^٣).\nو(الرضم) الحجارة البيض الكبار.\nو(السَّلِمات) بفتح أوله وكسر ثانيه، واحدها سلمة، وهي سمرة ورقها القرظ الذي يدبغ به الأدم، وفي كتاب ابن بطال: السلمة بفتح اللام الشجرة، وبكسرها الصخرة (^٤).\nو(هرشى) بفتح الهاء وإسكان الراء ثم شين معجمة؛ جبل في بلاد تهامة وهو على ملتقى بطريق الشام والمدينة، وهي من الجحفة يرى منها البحر (^٥).\nو(كراع هرشى) طرفها، قيل: سميت هرشى لمهارشة كانت بينهم، والتهريش الإفساد بين الناس، حكاه في \"المغيث\" (^٦).\nو(الغلوة) بفتح الغين المعجمة، قدر رمية، يقال: غلا الرجل بسهمه غلوًا إذا رمى به أقصى الغاية.\nو(مَر الظهران) بفتح أوله وتشديد الراء، مضاف إلى الظهران بينه وبين البيت ستة عشر ميلًا، سميت بذلك لمرارة مائها، وقيل غير\n_________\n(^١) \"مجمل اللغة\" ٤/ ٩٠٦ مادة: هضب.\n(^٢) \"الصحاح\" ١/ ٢٣٨ مادة: هضب.\n(^٣) \"العين\" ٣/ ٤٠٨ مادة: هضب.\n(^٤) \"شرح ابن بطال\" ٢/ ١٢٧.\n(^٥) انظر: \"معجم ما استعجم\" ٤/ ١٣٥٠.\n(^٦) \"المجموع المغيث\" ٣/ ٤٩٣.","vol":"6","page":28},{"text":"ذلك (^١)، ومر الظهران آخر؛ ذكره الهجري في \"أماليه\"، وأهمله ياقوت قريب من الفرع.\n(ذو طوى) بفتح الطاء مقصور منون، واد بمكة؛ قاله عياض (^٢)، وذكره النووي بالضم (^٣)، وقيده الإسماعيلي بالكسر، والذي بالشام بالضم والكسر مع القصر واد، وقيل: جبل، وطواء بالمد: واد بين مكة والطائف.\nو(فرضة الجبل) مدخل الطريق إليه، قال ابن سيده: وفرضة النهر: مشرب الماء منه (^٤).\nوروى أبو داود في \"مراسيله\" من حديث ابن لهيعة عن بكير بن عبد الله الأشج قال: كان بالمدنية تسعة مساجد مع مسجده - ﷺ - يسمع أهلها تأذين بلال فيصلون في مساجدهم فعددها (^٥)، وذكر أبو زيد عمر بن شبة النحوي في كتابه \"أخبار المدينة\" عدة مساجد فيها أيضًا (^٦)، وكذا الأزرقي في كتابه فلا يستقل به خشية الطول.\n_________\n(^١) انظر: \"معجم ما استعجم\" ٤/ ١٢١٢، \"معجم البلدان\" ٥/ ١٠٤.\n(^٢) \"مشارق الأنوار\" ١/ ٢٧٦.\n(^٣) قال النووي في \"شرح مسلم\" ٩/ ٦: هو موضع معروف بقرب مكة، يقال: بفتح الطاء وضمها وكسرها، والفتح أفصح وأشهر.\n(^٤) \"المحكم\" ٨/ ١٢٦ مادة: فرض.\n(^٥) \"المراسيل\" ص ٧٨ - ٧٩ (١٠).\n(^٦) \"تاريخ المدينة\" ١/ ٥٧ - ٧٩.","vol":"6","page":29},{"text":"<span data-type='title' id=toc-543>٩٠ - باب سُتْرَةُ الإِمَامِ، سُتْرَةُ مَنْ خَلْفَهُ</span>\n٤٩٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ أَنَّهُ قَالَ: أَقْبَلْتُ رَاكِبًا عَلَى حِمَارٍ أَتَانٍ، وَأَنَا يَوْمَئِذٍ قَدْ نَاهَزْتُ الاحْتِلَامَ، وَرَسُولُ اللهِ - ﷺ - يُصَلِّي بِمِنًى إِلَى غَيْرِ جِدَارٍ، فَمَرَرْتُ بَيْنَ يَدَيْ بَعْضِ الصَّفِّ، وَأَرْسَلْتُ الأَتَانَ تَرْتَعُ، وَدَخَلْتُ فِي الصَّفِّ، فَلَمْ يُنْكَرْ ذَلِكَ عَلَيَّ أَحَدٌ. [انظر: ٧٦ - مسلم: ٥٠٤ - فتح: ١/ ٥٧١]\n\n٤٩٤ - حَدَّثَنَا إِسْحَاقُ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا خَرَجَ يَوْمَ العِيدِ أَمَرَ بِالحَرْبَةِ فَتُوضَعُ بَيْنَ يَدَيْهِ، فَيُصَلِّى إِلَيْهَا وَالنَّاسُ وَرَاءَهُ، وَكَانَ يَفْعَلُ ذَلِكَ فِي السَّفَرِ، فَمِنْ ثَمَّ اتَّخَذَهَا الأُمَرَاءُ. [٤٩٨، ٩٧٢، ٩٧٣ - مسلم: ٥٠١ - فتح: ١/ ٥٧٣]\n\n٤٩٥ - حَدَّثَنَا أَبُو الوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ قَالَ: سَمِعْتُ أَبِي أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِهِمْ بِالبَطْحَاءِ -وَبَيْنَ يَدَيْهِ عَنَزَةٌ- الظُّهْرَ رَكْعَتَيْن، وَالعَصْرَ رَكْعَتَيْنِ، تَمُرُّ بَيْنَ يَدَيْهِ المَرْأَةُ وَالحِمَار. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح: ١/ ٥٧٣]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث ابن عباس: أَقْبَلْتُ رَاكِبًا عَلَى حِمَارٍ أَتَانٍ، وَأَنَا يَوْمَئِذٍ قَدْ نَاهَزْتُ الاحْتِلَامَ .. الحديث.\nوقد سلف في كتاب العلم، في باب سماع الصغير (^١) وأخرجه مسلم أيضًا (^٢).\n_________\n(^١) سلف برقم (٧٦).\n(^٢) مسلم (٥٠٤) كتاب: الصلاة، باب: سترة المصلي.","vol":"6","page":30},{"text":"و(ناهزت الأحتلام) قربت منه، ونهزت الشيء تناولته، ونهزت إليه نهضت.\nالثاني:\nحديث ابن عُمَرَ أَنَّه - ﷺ - كَانَ إِذَا خَرَجَ يَوْمَ العِيدِ أَمَرَ بِالحَرْبَةِ فَتُوضَعُ بَيْنَ يَدَيْهِ، فَيُصَلَّي إِلَيْهَا وَالنَّاسُ وَرَاءَهُ، وَكَانَ يَفْعَلُ ذَلِكَ فِي السَّفَرِ. فَمِنْ ثَمَّ اتَّخَذَهَا الأُمَرَاءُ.\nوأخرجه مسلم أيضًا (^١).\nوشيخ البخاري فيه (إسحاق) هو ابن منصور، كما صرح به خلف في \"أطرافه\"، وقال أبو نعيم الأصبهاني في \"مستخرجه\": هو الكوسج، ورواه عن ابن نمير، عن عبيد الله، عن نافع، عنه.\nوتابعه الأوزاعي، وليس للأوزاعي عن نافع عنه في \"الصحيح\" غيره.\nالحديث الثالث:\nحديث أَبِي جُحَيْفَةَ أَنَّه - ﷺ - صَلَّى بِهِمْ بِالبَطْحَاءِ .. الحديث.\nوقد سلف في باب الصلاة في الثوب الأحمر (^٢)، ويأتي قريبًا أيضًا (^٣).\nوهذِه الأحاديث دالة على أن سترة الإمام بنفسها سترة لمن خلفه، وادعى بعضهم فيه الإجماع فيما نقله ابن بطال قال عقبه: والسترة عند العلماء سنة مندوب إليها ملوم تاركها (^٤).\n_________\n(^١) مسلم (٥٠١) كتاب: الصلاة، باب: سترة المصلي.\n(^٢) سلف برقم (٣٧٦).\n(^٣) سيأتي برقم (٤٩٩) باب: الصلاة إلى العترة.\n(^٤) \"شرح ابن بطال\" ٢/ ١٢٨.","vol":"6","page":31},{"text":"وقال القاضي: اختلفوا هل هي سترة لمن خلفه؟ أو هي سترة له خاصة؟ وهو سترة لمن خلفه مع الاتفاق أنهم يصلون إلى سترة (^١).\nوقال الأبهري: سترة الإمام سترة إمامه، فلا يضر المرور بين يديه؛ لأن المأموم تعلقت صلاته بصلاة إمامه. قال: ولا خلاف أن السترة مشروعة إذا كان في موضع لا يأمن من المرور بين يديه، وفي الأمن قولان عند مالك، وعند الشافعي مشروعة مطلقًا؛ لعموم الأحاديث؛ ولأنها تصون البصر، فإن كان في الفضاء فهل يصلي إلى غير سترة؟ أجازه ابن القاسم؛ لحديث ابن عباس هذا، وقال مطرف وابن الماجشون: لا بد من سترة (^٢)؛ وذكر عن عروة وعطاء وسالم والقاسم والشعبي والحسن أنهم كانوا يصلون في الفضاء إلى غير سترة (^٣).\nوقال ابن القصار (^٤): من قال إن الحمار يقطع الصلاة قال: إن مرور حمار عبد الله كان خلف الإمام بين يدي بعض الصف، والإمام سترة لمن خلفه، وهو مردود، فقد روى البزار أن المرور كان بين يديه - ﷺ - (^٥)، وحديث أبي داود: أن الحمار والغلام يقطعانها (^٦)؛ واهٍ، وعلى\n_________\n(^١) \"إكمال المعلم\" ٢/ ٤١٨.\n(^٢) انظر: \"المدونة\" ١/ ١٠٨، \"النوادر والزيادات\" ١/ ١٩٤ - ١٩٥.\n(^٣) رواه ابن أبي شيبة ١/ ٢٤٩ (٢٨٦٧) عن عطاء، وبرقم (٢٨٦٩) عن سالم والقاسم، وبرقم (٢٨٧٢) عن الحسن.\n(^٤) كما في \"شرح ابن بطال\" ٢/ ١٢٨ - ١٢٩.\n(^٥) \"مسند البزار\" ١١/ ١٦١ (٤٨٩٦).\n(^٦) رواه أبو داود (٧٠٥، ٧٠٦) من حديث يزيد بن نمران، ورواه أيضًا أحمد ٥/ ٣٧٦ - ٣٧٧، والبيهقي ٢/ ٢٧٥، وضعفه المنذري في \"مختصره\"، والألباني في \"ضعيف أبي داود\" (١١١، ١١٢). =","vol":"6","page":32},{"text":"تسليم الصحة فهو منسوخ بحديث ابن عباس؛ لأن ذلك روي بتبوك وحديثنا في حجة الوداع بعدها، والذي ذهب إليه أكثر أهل الحجاز أن الصلاة لا يقطعها شيء وهو مذهب الأربعة، وفي أبي داود ما يدل له في الحمار والكلب (^١)، وإن كان ليس إسناده بذاك.\nوقد تحصل لنا من هذِه الأحاديث فوائد:\nالأولى: صحة سماع من ناهز الاحتلام، وهو إجماع.\nثانيها: صحة أداء الكبير ما سمعه في صغره، وهو إجماع أيضًا؛ ولا عبرة بمن شذ.\nثالثها: جواز الصلاة إلى الحربة.\nرابعها: عدم قطع الصلاة بالحمار.\nخامسها: أن سترة الإمام سترة لمن خلفه.\n_________\n= ورواه من طريق سعيد بن غزوان، عن أبيه: أبو داود (٧٠٧)، والطبراني في \"مسند الشاميين\" ٣/ ١٩٥ (٢٠٦٧)، والبيهقي ٢/ ٢٧٥.\nوضعفه عبد الحق في \"الأحكام الوسطى\" ١/ ٣٤٥، وابن القطان في \"بيان الوهم والإيهام \" ٣/ ٣٥٦، والألباني في \"ضعيف أبي داود\" (١١٣).\n(^١) أبو داود (٧١٨) عن الفضل بن عباس أن رسول الله - ﷺ - صلى في صحراء ليس بين يديه سترة وحماره وكلبه يعبثان بين يديه فما بالى ذلك.\nورواه أيضًا النسائي ٢/ ٦٥، وأحمد ١/ ٢١١، وأعله ابن حزم في \"المحلى\" ٤/ ١٣ بالانقطاع. وقال: هذا باطل، ووافقه ابن حجر في \"تهذيب التهذيب\" ٢/ ٢٩١، وضعفه الألباني\" في \"ضعيف أبي داود\" (١١٤).","vol":"6","page":33},{"text":"<span data-type='title' id=toc-544>٩١ - باب قَدْرِ كَمْ يَنْبَغِي أَنْ يَكُونَ بَين المُصَلِّي وَالسُّتْرَةِ</span>؟\n٤٩٦ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ قَالَ: أَخْبَرَنَا عَبْدُ العَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ قَالَ: كَانَ بَيْنَ مُصَلَّى رَسُولِ اللهِ - ﷺ - وَبَيْنَ الجِدَارِ مَمَرُّ الشَّاةِ. [٧٣٣٤ - مسلم: ٥٠٨ - فتح: ١/ ٥٧٤]\n\n٤٩٧ - حَدَّثَنَا المَكِّيُّ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: كَانَ جِدَارُ المَسْجِدِ عِنْدَ المِنْبَرِ مَا كَادَتِ الشَّاةُ تَجُوزُهَا. [مسلم: ٥٠٩ - فتح: ١/ ٥٧٤]\nذكر فيه عَنْ سَهْلٍ قَالَ: كَانَ بَيْنَ مُصَلَّى رَسُولِ الله - ﷺ - وَبَيْنَ الجِدَارِ مَمَرُّ الشَّاةِ.\nوعَنْ سَلَمَةَ قَالَ: كَانَ جِدَارُ المَسْجِدِ عِنْدَ المِنْبَرِ مَا كادَتِ الشاةُ تَجُوزُهَا.\nوالحديثان في \"صحيح مسلم\" أيضا (^١).\nوهما دالان على أن القرب من السترة مطلوب.\nقال ابن القاسم عن مالك: ليس من الصواب أن يصلي وبينه وبين\nالسترة صفان. وروى ابن المنذر عن مالك أنه يباعد عن سترة وإن شخصًا قال له: أيها المصلي ألا تدنو من سترة، فمشى الإمام إليها وهو يقول: ﴿وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا﴾ [النساء: ١١٣] (^٢).\n_________\n(^١) مسلم (٥٠٨) عن سهل، وبرقم (٥٠٩) عن سلمة. كتاب: الصلاة، باب: دنو المصلي في السترة.\n(^٢) \"الأوسط\" ٥/ ٨٧.","vol":"6","page":34},{"text":"قلت: ويؤيده ما رواه أبو داود، وإن كان قال: اختلف في إسناده من حديث سهل بن أبي حثمة مرفوعًا: \"إذا صلى أحدكم إلى سترة فليدن منها لا يقطع الشيطان عليه صلاته\" (^١)، ومثله عن أبي سعيد وعبد الله وابن عمر في ابن أبي شيبة (^٢).\nقال ابن بطال بعد ذكر حديثي الباب: هذا أقل ما يكون بين المصلي وسترته، وأكثر ذلك عند قوم من الفقهاء، وقال آخرون: أقل ذلك ثلاثة أذرع لحديث بلال أن رسول الله - ﷺ - صلى في الكعبة جعل بينه وبين القبلة قريبًا من ثلاثة أذرع، هذا قول عطاء وبه قال الشافعي وأحمد (^٣).\nوقال الداودي: أقله ممر الشاة، وأكثره ثلاثة أذرع، وقال السبيعي: رأيت عبد الله بن معقل يصلي بينه وبين القبلة ثلاثة أذرع، وفي كتاب ابن التين: ستة؛ ورأيت في \"مصنف ابن أبي شيبة\" نحوه بإسناد صحيح، وفي حديث آخر نحوه وهي الفرجة (^٤).\nقال ابن بطال: وهذا شذوذ عند الفقهاء لمخالفة الآثار الثابتة عن النبي - ﷺ - له، منها: أحاديث هذا الباب، ومنها: حديث سهل (^٥) يعني: السالف، وجمع ابن التين بين حديث الباب وحديث بلال\n_________\n(^١) أبو داود (٦٩٥) ورواه أيضًا النسائي ٢/ ٦٢، وأحمد ٤/ ٢، وابن حبان في \"صحيحه\" ٦/ ١٣٦ (٢٣٧٣)، والحاكم ١/ ٢٥١ - ٢٥٢ وصححه على شرط الشيخين، وصححه أيضًا النووي في \"خلاصة الأحكام\" ١/ ٥١٨ (١٧٣٢)، والألباني في \"صحيح أبي داود\" (٦٩٢).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٢٥٠ (٢٨٧٥، ٢٨٧٦، ٢٨٧٧).\n(^٣) \"شرح ابن بطال\" ٢/ ١٣٠، وانظر: \"المجموع\" ٣/ ٢٢٤، \"المغني\" ٣/ ٨٤.\n(^٤) رواه ابن أبي شيبة ١/ ٢٤٩ (٢٨٦٨٧) عن أبي إسحاق السبيعي قال: رأيت ابن معقل يصلي وبينه وبين القبلة فجوة.\n(^٥) \"شرح ابن بطال\" ٢/ ١٣٠.","vol":"6","page":35},{"text":"فقال: كان إذا قام كان بينه وبين القبلة قدر ممر الشاة، وإذا سجد أو ركع كان بينهما ثلاثة أذرع من موضع رجليه. ولم يحد مالك في ذلك حدًّا؛ إلا إن ذلك بقدر ما يركع فيه ويسجد، ويتمكن من دفع من مر بين يديه، وقيده بعض الناس بشبر، وآخرون بثلاثة أذرع كما سلف، وآخرون بستة وكل ذلك تحكمات.","vol":"6","page":36},{"text":"<span data-type='title' id=toc-545>٩٢ - باب الصَّلَاةِ إِلَى الحَرْبَةِ</span>\n٤٩٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ حَدَّثَنَا يَحْيَى عَنْ عُبَيْدِ اللهِ، أَخْبَرَنِى نَافِعٌ عَنْ عَبْدِ اللهِ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُرْكَزُ لَهُ الْحَرْبَةُ فَيُصَلِّى إِلَيْهَا. [انظر: ٤٩٤ - مسلم: ٥٠١ - فتح: ١/ ٥٧٥].\nذكر فيه حديث ابن عمر أنه - ﵇ - كَانَ يُرْكَزُ لَهُ الحَرْبَةُ فَيُصَلِّي إِلَيْهَا. وقد سلف (^١).\n_________\n(^١) سلف برقم (٤٩٤) باب: سترة الإمام سترة من خلفه.","vol":"6","page":37},{"text":"<span data-type='title' id=toc-546>٩٣ - باب الصَّلَاةِ إِلَى العَنَزَةِ</span>\n٤٩٩ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا عَوْنُ بْنُ أَبِي جُحَيْفَةَ قَالَ: سَمِعْتُ أَبِي قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - بِالْهَاجِرَةِ، فَأُتِيَ بِوَضُوءٍ فَتَوَضَّأَ، فَصَلَّى بِنَا الظُّهْرَ وَالْعَصْرَ وَبَيْنَ يَدَيْهِ عَنَزَةٌ، وَالْمَرْأَةُ وَالْحِمَارُ يَمُرُّونَ مِنْ وَرَائِهَا. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح:١/ ٥٧٥]\n\n٥٠٠ - حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمِ بْنِ بَزِيعٍ قَالَ: حَدَّثَنَا شَاذَانُ، عَنْ شُعْبَة، عَنْ عَطَاءِ بْنِ أَبِي مَيْمُونَةَ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَال: كَانَ النَّبِيُّ - ﷺ - إِذَا خَرَجَ لِحَاجَتِهِ تَبِعْتُهُ أَنَا وَغُلَامٌ وَمَعَنَا عُكَّازَةٌ أَوْ عَصًا أَوْ عَنَزَةٌ وَمَعَنَا إِدَاوَةٌ، فَإِذَا فَرَغَ مِنْ حَاجَتِهِ نَاوَلْنَاهُ الإِدَاوَةَ. [انظر: ١٥٠ - مسلم: ٢٧١ - فتح: ١/ ٥٧٥]\nذكر فيه حديث أبي جحيفة أن النبي - ﷺ - صلى وبين يديه عنزة .. الحديث.\nوقد سلف قريبا (^١).\nوحديث أنس أن النبي - ﷺ - كان إِذَا خَرَجَ لِحَاجَتِهِ تَبِعْتُهُ أَنَا وَغُلَامٌ وَمَعَنَا عُكَّازَةٌ أَوْ عَصًا أَوْ عَنَزَةٌ وَمَعَنَا إِدَاوَةٌ، فَإِذَا فَرَغَ مِنْ حَاجَتِهِ نَاوَلْنَاهُ الإِدَاوَةَ.\nوقد سلف في الاستنجاء (^٢).\nوليس صريحًا في مقابلة ما ذكره من التبويب؛ نعم الحربة والعنزة علم للناس على موضع صلاته ألا يخرقوه بالشيء بين يديه في صلاته.\nومعنى حمل العنزة والماء: أنه - ﷺ - كان يديم الطهارة في أكثر أحواله، فكان إذا توضأ صلى ما أمكنه بذلك الوضوء منذ أخبره بلال\n_________\n(^١) سلف قريبًا برقم (٤٩٥) باب: سترة الإمام سترة من خلفه.\n(^٢) سلف برقم (١٥٠) كتاب: الوضوء، باب: الاستنجاء بالماء.","vol":"6","page":38},{"text":"بما أوجب الله له الجنة من أنه لم يتوضأ قط إلا صلى (^١)، فلذلك كان يحمل الماء والعنزة إلى موضع الخلاء والتبرز ومناولتهم الإداوة كان على استنجائه بالماء؛ لأن العبادة في الوضوء الصب على اليد.\nوفيه: خدمة السلطان والعالم.\nومذاهب الفقهاء متقاربة في أقل ما يجزئ المصلي من السترة، فقال مالك: يجزيه غلظ الرمح والعصا وارتفاع ذلك قدر عظم الذراع ولا تفسد صلاة من صلى إلى غير سترة، وإن كان مكروهًا، وهو قول الشافعي.\nوقال أبو حنيفة، والثوري: إنها قدر مؤخرة الرحل يكون ارتفاعها ذراعًا؛ وهو قول عطاء.\nوقال الأوزاعي مثله، إلا أنِه لم يحد ذراعًا ولا غيره.\nوكل هؤلاء لا يجيزون الخط، ولا أن يعرض العصا في الأرض، فيصلي إليها؛ غير الأوزاعي والشافعي في أصح قوليه فإنهما قالا: إذا لم يجد شيئًا يقيمه بين يديه عرضه وصلى، وإن لم يجد خط خطًّا، وروي مثله عن سعيد بن جبير (^٢)، وبه قال أحمد وأبو ثور، وفيه حديث أبي هريرة في أبي داود وهو من رواية أبي عمرو بن محمد بن حريث، عن جده، عن أبي هريرة مرفوعًا (^٣).\n_________\n(^١) سلف برقم (١١٤٩) كتاب: التهجد، باب: فضل الطهور بالليل والنهار، ورواه مسلم (٢٤٥٨) كتاب: فضائل الصحابة، باب: من فضائل بلال بن رباح.\n(^٢) رواه عبد الرزاق ٢/ ١٤ (٢٢٩٧).\n(^٣) أبو داود (٦٨٩)، ورواه أيضًا ابن ماجه (٩٤٣)، وأحمد ٢/ ٢٤٩، وابن خزيمة ٢/ ١٣ - ١٤ (٨١١، ٨١٢)، وابن حبان ٦/ ١٢٥ (٢٣٦١).\nقال النووي في \"خلاصة الأحكام\" ١/ ٥٢٠: قال الحفاظ: هو ضعيف لاضطرابه.\nوقال ابن حجر في \"تلخيص الحبير\" ١/ ٢٨٦: صححه أحمد وابن المديني فيما\nنقله ابن عبد البر في \"الاستذكار\" وأشار إلى ضعفه سفيان بن عيينة والشافعي =","vol":"6","page":39},{"text":"قال الطحاوي: أبو عمرو وجده مجهولان، وقال مالك والليث: الخط باطل، وليس بشيء، (^١)، وأصح ما في سترة المصلي حديث ابن عمر وأبي جحيفة وأنس.\nوقوله في حديث أبي جحيفة: (والمرأة والحمار يمرون من ورائها) قال ابن التين: صوابه (يمران) على التثنية، أو يمرون إذا تخلى عن التثنية بالجمع.\n_________\n= والبغوي وغيرهم. اهـ وضعفه كذلك الألباني في \"ضعيف أبي داود\" (١٠٧).\n(^١) \"بدائع الصنائع\" ١/ ١٢٧، \"المدونة\" ١/ ١٠٨، \"المجموع\" ٣/ ٢٢٤ - ٢٢٥، \"المغني\" ٣/ ٨٤ - ٨٥.","vol":"6","page":40},{"text":"<span data-type='title' id=toc-547>٩٤ - باب السُّتْرَةِ بِمَكَّةَ وَغَيِرْهَا</span>\n٥٠١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ أَبِي جُحَيْفَةَ قَالَ خَرَجَ رَسُولُ اللهِ - ﷺ - بِالْهَاجِرَةِ فَصَلَّى بِالْبَطْحَاءِ الظُّهْرَ وَالْعَصْرَ رَكْعَتَيْنِ، وَنَصَبَ بَيْنَ يَدَيْهِ عَنَزَةً، وَتَوَضَّأَ، فَجَعَلَ النَّاسُ يَتَمَسَّحُونَ بِوَضُوئِهِ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح: ١/ ٥٧٦]\nذكر فيه حديث أَبِي جُحَيْفَةَ قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - بِالْهَاجِرَةِ .. الحديث. تقدم في الطهارة (^١).\nومعنى السترة للمصلي: رد المار بين يديه، فكل من صلى في مكان واسع فالمستحب له أن يصلي إلى سترة بمكة كان أو غيرها إلا من صلى في مسجد مكة بقرب القبلة حيث لا يمكن أحد المرور بينه وبينها، فلا يحتاج إلى سترة إذ قبلة مكة سترة له فإن صلى في مؤخر المسجد بحيث يمكن المرور بين يديه أو في سائر بقاع مكة إلى غير جدار أو صخرة أو ما أشبههما فينبغي أن يجعل أمامه ما يستره من المرور بين يديه كما فعل الشارع حين صلى بالبطحاء إلى عنزة، والبطحاء خارج مكة، وكذلك حكم أهل مكة إذا كان (فضاء، وفي النسائي) (^٢).\nقلت: لم يفصل أصحابنا في تحريم المرور بين المصلي إلى الكعبة وبين الطائف واغتفر غير ما ذلك للحاجة إليه بل ألحق بعض الحنابلة الحرم بمكة في عدم كراهة المرور.\n_________\n(^١) ملف برقم (١٨٧) كتاب: الوضوء، باب: استعمال فضل وضوء الناس.\n(^٢) كذا بالأصل، ولم تتبين لنا.","vol":"6","page":41},{"text":"<span data-type='title' id=toc-548>٩٥ - باب الصَّلَاةِ إِلَى الأُسْطُوَانَةِ</span>\nوَقَالَ عُمَرُ: المُصَلُّونَ أَحَقُّ بِالسَّوَارِي مِنَ المُتَحَدِّثِينَ إِلَيْهَا.\nوَرَأى عُمَرُ رَجُلًا يُصَلِّي بَيْنَ أُسْطُوَانَتَيْنِ فَأَدْنَاهُ إِلَى سَارِيَةٍ فَقَالَ: صَلِّ إِلَيْهَا.\n\n٥٠٢ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ قَالَ: كُنْتُ آتِى مَعَ سَلَمَةَ بْنِ الأَكْوَعِ فَيُصَلِّي عِنْدَ الأُسْطُوَانَةِ الَّتِي عِنْدَ الْمُصْحَفِ، فَقُلْتُ: يَا أَبَا مُسْلِمٍ، أَرَاكَ تَتَحَرَّى الصَّلَاةَ عِنْدَ هَذِهِ الأُسْطُوَانَةِ. قَالَ: فَإِنِّي رَأَيْتُ النَّبِيَّ - ﷺ - يَتَحَرَّى الصَّلَاةَ عِنْدَهَا. [مسلم: ٥٠٩ - فتح: ١/ ٥٧٧]\n\n٥٠٣ - حَدَّثَنَا قَبِيصَةُ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ عَامِرٍ، عَنْ أَنَسٍ قَالَ: لَقَدْ رَأَيْتُ كِبَارَ أَصْحَابِ النَّبِيِّ - ﷺ - يَبْتَدِرُونَ السَّوَارِيَ عِنْدَ الْمَغْرِبِ. وَزَادَ شُعْبَةُ، عَنْ عَمْرٍو، عَنْ أَنَسٍ: حَتَّى يَخْرُجَ النَّبِيُّ - ﷺ -. [٦٢٥ - مسلم: ٨٣٧ - فتح: ١/ ٥٧٧]\nذكر فيه عن عُمَرَ أنه قال: المُصَلُّونَ أَحَقُّ بِالسَّوَارِي مِنَ المُتَحَدِّثينَ إِلَيْهَا.\nوالسواري جمع سارية، وهي الأسطوانة.\nوَرَأى عُمَرُ رَجُلًا يُصَلِّي بَيْنَ أُسْطُوَانتَيْنِ فَأَدْنَاهُ إِلَى سَارِيَةٍ فَقَالَ: صَلِّ إِلَيْهَا.\nهذا الرجل هو: قرة أبو معاويةَ ابن قرة، روي ذلك عنه أنه قال: رآني عمر وأنا أصلي بين أسطوانتين، فأخذ بقفاي فأدناني من السترة وقال: صل إليها (^١). وادعى ابن التين أن عمر إنما كره ذلك لانقطاع الصفوف، ويأتي في الباب بعده.\n_________\n(^١) رواه ابن أبي شيبة ٢/ ١٤٨ (٧٥٠١).","vol":"6","page":42},{"text":"وذكر فيه البخاري أيضا حديثين:\nالأول عن شيخه مَكِّيِّ بْنِ إِبْرَاهِيمَ، ثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ قَالَ: كُنْتُ آتِي مَعَ سَلَمَةَ بْنِ الأَكْوَعِ فَيُصَلِّي عِنْدَ الأُسْطُوَانَةِ التِي عِنْدَ المُصْحَفِ، فَقُلْتُ: يَا أَبَا مُسْلِمٍ، أَرَاكَ تَتَحَرى الصَّلَاةَ عِنْدَ هذِه الأُسْطُوَانَةِ. قَالَ: فَإِني رَأَيْتُ النَّبِيَّ - ﷺ - يَتَحَرى الصَّلَاةَ عِنْدَهَا.\nوهو أحد ثلاثيات البخاري وأخرجه مسلم أيضًا بلفظ يصلي وراء الصندوق (^١)، وفي أخرى: كان يتحرى مكان المصحف يسبح فيه (^٢).\nثم الكلام عليه من أوجه:\nأحدها:\nالأسطوانة معروفة والنون أصلية، وهي أُفْعُوَالَةٌ، مثل أقحوانة؛ لأنه يقال: أساطين مُسَطَّنَة، وكان الأخفش يقول: فُعْلُوانة؛ وهذا يوجب زيادة الواو وإلى جنبها زائدتان الألف والنون ولا يكاد يكون، وقال قوم: هو أُفْعُلَانَة، ولو كان كذلك لما جمع على أساطين؛ لأنه لا يكون في الكلام أفاعين ذكره في \"الصحاح\" (^٣).\nوقوله: (التي عند المصحف) كأنه كان هناك مصحف.\nو(يتحرى) يقصد ويعتمد قال تعالى: ﴿فَمَنْ أَسْلَمَ فَأُولَئِكَ تَحَرَّوْا رَشَدًا﴾ [الجن: ١٤] أي: قصدوا إنما كان يتحرى الصلاة في ذلك الموضع؛ لأنهم زادوا في المسجد، فكأنه كان يطلب موضع الحائط الأول.\n_________\n(^١) لم أقف عليها في مسلم بهذا اللفظ.\n(^٢) مسلم (٥٠٩) كتاب: الصلاة، باب: دنو المصلي من السترة.\n(^٣) \"الصحاح\" ٥/ ٢١٣٥ مادة: سطن.","vol":"6","page":43},{"text":"وفيه: أن الأسطوانة سترة وهي أولى من العنزة، وأن الأسطوانة ينبغي أن تكون أمامه، ولا تكون إلى جنبه لئلا يتخلل الصفوف شيء، فلا يكون له سترة.\nوادعى شيخنا علاء الدين في \"شرحه\" أن هذا الحديث ليس فيه التصريح بالصلاة عند السواري وهو عجيب منه، وشيخنا قطب الدين إنما ذكر في حديث أنس أنه ليس فيه صريح الركعتين قبل المغرب فنقله إلى هذا وحَرَّف.\nالحديث الثاني: حديث سُفْيَانَ، عَنْ عَمْرِو بْنِ عَامِرٍ، عَنْ أَنَسٍ: لَقَدْ رَأَيْتُ كِبَارَ أَصْحَابِ النَّبِيِّ - ﷺ - يَبْتَدِرُونَ السَّوَارِيَ عِنْدَ المَغْرِبِ. وَزَادَ شُعْبَةُ، عَنْ عَمْرٍو، عَنْ أَنَسٍ: حَتَّى يَخْرُجَ النَّبِيُّ - ﷺ -.\nوهذا الحديث يأتي في الأذان أيضًا (^١).\nورواه مسلم من حديث عبد العزيز بن صهيب، والمختار بن فلفل عن أنس كما يأتي (^٢).\nوفي بعض النسخ بدل سفيان شعبة، وكلاهما رويا، عن عمرو؛ نبه عليه ابن عساكر في \"أطرافه\" وعمرو هذا أنصاري كوفي (^٣)، وليس والد أسد كما وقع فيه أبو داود ونبه عليه المزي (^٤)؛ ذاك يروي عن الحسن\n_________\n(^١) سيأتي برقم (٦٢٥) باب: كم بين الأذان والإقامة ..\n(^٢) مسلم (٨٣٧) كتاب: صلاة المسافرين، باب: بين كل أذانين صلاة.\n(^٣) عمرو بن عامر، الأنصاري الكوفي، يروي عن أنس، ويروي عنه الثوري، وشعبة، وأبو الزناد، وغيرهم. وثقه النسائي وابن حبان، وقال أبو حاتم: صالح الحديث. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ٣٥٦ (٢٦٢٤)، \"الجرح والتعديل\" ٦/ ٢٤٩ - ٢٥٠ (١٣٧٦)، \"الثقات\" لابن حبان ٥/ ١٨٢، \"تهذيب الكمال\" ٢٢/ ٩٢ - ٩٣ (٤٣٩٢).\n(^٤) \"تهذيب الكمال\" ٢٢/ ٩٣ (٤٣٩٣).","vol":"6","page":44},{"text":"البصري، ولم يخرجوا له.\nأما (عمرو) بن عامر السلمي البصري قاضيها، فلم يخرج له البخاري، وخرج له مسلم مات بعد الثلاثين ومائة (^١) (^٢).\nوهذِه الزيادة أسندها البخاري في باب كم بين الأذان والإقامة بلفظ حتى يخرج النبي - ﷺ - وهم كذلك يصلون الركعتين قبل المغرب، ولم يكن بين الأذان والإقامة شيء. قال البخاري: قال عثمان بن جبلة وأبو داود عن شعبة: لم يكن بينهما إلا قليل (^٣).\nوحديث عثمان؛ خرجه الإسماعيلي في \"صحيحه\"، وأبو داود هذا هو الحَفَرِي واسمه عمر بن سعد، وعند الإسماعيلي: قام كبار الصحابة فابتدروا السواري، وعند مسلم إذا أذن المؤذن لصلاة المغرب ابتدروا السواري، فركعوا ركعتين حتى إن الرجل الغريب ليدخل المسجد فيحسب أن الصلاة قد صليت من كثرة من يصليها (^٤)، وفي لفظ نصلي على عهد رسول الله - ﷺ - ركعتين بعد غروب الشمس قبل صلاة\n_________\n(^١) بهامش (س): في \"الكاشف\" (…) [\"الكاشف\" ص ١٢٩ (٤٠٧٦)].\n(^٢) عمر بن عامر السُّلَمي، أبو حفص، روى له مسلم والنسائي، كان يحيى بن سعيد لا يرضاه، وأنكر له أحاديث، وسئل عنه أحمد فقال: كان شعبة لا يستمر به، وقال يحيى بن معين: ليس به بأس، وزاد في رواية عنه: ثقة، وقال في رواية أخرى: بَجليٌّ كوفي ضعيف، تركه حفص بن غياث. وقال عمرو بن علي: ليس بمتروك الحديث، وضعفه أبو داود، والنسائي، وذكره ابن حبان في \"الثقات\".\nوقال ابن حجر: صدوق له أوهام. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٨١ (٢١٠٤)، \"الجرح والتعديل\" ٦/ ١٢٦ - ١٢٧ (٦٨٩)، \"الثقات\" لابن حبان ٧/ ١٨٠، \"الكامل\" لابن عدي ٦/ ٥١ - ٥٤ (١١٩٨)، \"تهذيب الكمال\" ٢١/ ٤٠٣ - ٤٠٧ (٤٢٦٣)، \"تقريب التهذيب\" (٤٩٢٥).\n(^٣) سيأتي برقم (٦٢٥) كتاب: الأذان.\n(^٤) مسلم (٨٣٧) في صلاة المسافرين، باب: استحباب ركعتين قبل صلاة المغرب.","vol":"6","page":45},{"text":"المغرب، قال المختار بن فلفل: قلت لأنس: أكان النبي - ﷺ - صلاهما؟ قال: كان يرانا نصليهما، فلم يأمرنا ولم ينهنا (^١).\nوهذِه المسألة -وهي: استحباب ركعتين قبل المغرب- فيها خلاف فلنبسط الكلام فيها وإن كانت دخيلة في الباب.\nوقد استحبها جماعة من الصحابة، وغيرهم منهم: أحمد وإسحاق وأهل الظاهر، ولأصحابنا وهو الأصح عند المحققين عن أصحابنا، وإن كان الأشهر عندهم عدمه، وبه قال الخلفاء الأربعة (^٢)، وجماعة من الصحابة ومالك وأبو حنيفة وقال النخعي: هي بدعة (^٣).\nحجة المانع أمور:\nأحدها: حديث بريدة رفعه: \"بين كل أذانين صلاة إلا المغرب\" (^٤) وهذا فيه حيان بن عبيد الله؛ قال ابن حزم: انفرد بها وهو مجهول (^٥)؛ والصحيح حديث عبد الله بن بريدة عن عبد الله بن مغفل مرفوعًا: \"بين كل أذانين صلاة لمن شاء\" (^٦).\n_________\n(^١) مسلم (٨٣٦).\n(^٢) روى عبد الرزاق ٢/ ٤٣٥ (٣٩٨٥) عن إبراهيم قال: لم يصلِّ أبو بكر ولا عمر ولا عثمان الركعتين قبل المغرب.\n(^٣) انظر: \"المغني\" ٢/ ٥٤٦ - ٥٤٧.\n(^٤) رواه البزار كما في \"كشف الأستار\" (٦٩٣) وقال: لا نعلم أحد يرويه إلا بريدة، ولا رواه إلا حيَّان وهو بصري مشهور ليس به بأس. ورواه بنحوه الدارقطني ١/ ٢٦٤ - ٢٦٥، وابن الجوزي في \"الموضوعات\" ٢/ ٣٧٨ (٩٥٤) وقال: لا يصح، قال الفلاس: كان حيَّان كذابًا. وضعفه ابن حجر في \"التلخيص\" ٢/ ١٣، وقال الألباني في \"الضعيفة\" (٢١٣٩): منكر.\n(^٥) \"المحلى\" ٢/ ٢٥٣. وفي هامش (ص) من خط الشيخ: ذكره ابن حبان في \"ثقاته\".\n(^٦) سيأتي برقم (٦٢٤) كتاب: الأذان، باب: كم بين الأذان والإقامة، ومسلم (٨٣٨) كتاب: صلاة المسافرين، باب: بين كل أذانين صلاة.","vol":"6","page":46},{"text":"وادعى ابن بزيزة بعد أن جهل راويها أن بعض الحفاظ صححها.\nثانيها: ما ذكر عن إبراهيم النخعي أن أبا بكر وعمر وعثمان لم يكونوا يصلونها (^١) وهو منقطع كما قال ابن حزم (^٢)؛ لأن إبراهيم لم يدرك أحدًا من هؤلاء، ولم يولد إلا بعد قتل عثمان بسنتين.\nثالثها: ما رواه عن أبي شعيب عن طاوس قال: سئل ابن عمر عن\nالركعتين قبل المغرب فقال: ما رأيت أحدًا على عهد رسول الله يصليهما (^٣)؛ وهذا لا يصح كما قال ابن حزم (^٤)؛ لأنه عن أبي شعيب أو شعيب، ولا يدرى من هو أيضًا؛ لكن قال أبو زرعة: لا بأس به.\nرابعها: أن استحبابها يؤدي إلى تأخير المغرب عن أول وقتها قليلًا.\nقال ابن أبي صفرة: وصلاتها كانت في أول الإسلام ليتبين خروج الوقت المنهي عنه بمغيب الشفق، ثم ألزم الناس بالمبادرة إلى المغرب لئلا يتباطأ الناس عن وقت الفضيلة للمغرب، وقد يقال: لأن وقتها واحد عند أكثر العلماء، ولا خلاف أن المبادرة بها أفضل والاشتغال بغيرها ذريعة إلى خلافه لكنه زمن يسير لا تتأخر به الصلاة عن أول وقتها، ومن ادعى نسخها فهو مجازف.\nوقال ابن العربي: اختلف الصحابة فيها، ولم يفعله بعدهم أحد.\nحجة من استحبها: ما تقدم من حديث أنس وعبد الله بن مغفل \"بين كل أذانين صلاة\" والمراد بين الأذان والإقامة، وفي رواية: \"صلوا قبل\n_________\n(^١) رواه عبد الرزاق ٢/ ٤٣٥ (٣٩٨٥).\n(^٢) \"المحلى\" ٢/ ٢٥٣ - ٢٥٤.\n(^٣) رواه أبو داود (١٢٨٤)، ومن طريقه البيهقي ٢/ ٤٧٦ - ٤٧٧، وضعفه الألباني في \"ضعيف أبي داود\" (٢٣٧/ ٢).\n(^٤) \"المحلى\" ٢/ ٢٥٤.","vol":"6","page":47},{"text":"صلاة المغرب ركعتين\"، ثم قال في الثالثة: \"لمن شاء\" كراهية أن يتخذها الناس سنة (^١)، وسيأتي في \"الصحيح\" من حديث مرثد بن عبد الله اليزني، قال: أتيت عقبة بن عامر، فقلت: ألا أعجبك من أبي تميم يركع ركعتين قبل صلاة المغرب؟ فقال عقبة: إنا كنا نفعله على عهد رسول الله - ﷺ -، قلت: ما يمنعك الآن، قال: الشغل (^٢).\nقال ابن حزم: وروينا عن عبد الرحمن بن مهدي وعبد الرزاق؛ كلاهما عن الثوري، عن عاصم بن بهدلة، عن زر بن حبيش: أنه رأى عبد الرحمن بن عوف وأبي بن كعب يصليان الركعتين قبل صلاة المغرب (^٣)، ورواه حماد، عن عاصم بزيادة: لا يدعانها؛ وعن معمر، عن الزهري، عن أنس أنه كان يصلي الركعتين قبل صلاة المغرب (^٤).\nوعن زُغْبَان مولى حبيب بن مسلمة: رأيت أصحاب رسول الله - ﷺ - يهبون إلى الركعتين قبل صلاة المغرب كما يهبون إلى الفريضة (^٥).\nوروينا عن وكيع، عن سعيد بن أبي عروبة، عن قتادة، عن سعيد بن المسيب: ما رأيت فقيهًا يصلي الركعتين قبل المغرب إلا سعد بن مالك؛ يعني: سعد بن أبي وقاص (^٦).\n_________\n(^١) سيأتي برقم (١١٨٣) كتاب: التهجد، باب: الصلاة قبل المغرب.\n(^٢) سيأتي برقم (١١٨٤).\n(^٣) رواه عبد الرزاق ٢/ ٣٤٣ (٣٩٨١)، وقد رواه ابن أبي شيبة ٢/ ١٣٨ (٧٣٧٧) بنحوه من طريق شريك، عن عاصم به، ورواه البيهقي ٢/ ٤٧٦ من طريق الحسين ابن حفص، عن سفيان، به.\n(^٤) رواه ابن نصر في \"قيام الليل\" كما في \"المختصر\" ص ٧٣.\n(^٥) رواه عبد الرزاق ٢/ ٤٣٥ (٣٩٨٤).\n(^٦) رواه ابن نصر في \"قيام الليل\" كما في \"المختصر\" ص ٧٣، والبيهقي ٢/ ٤٧٦.","vol":"6","page":48},{"text":"وعن جابر: أنه كان يصليهما (^١).\nوعن راشد بن يسار قال: أشهد على خمسة من أصحاب رسول الله - ﷺ - من أصحاب الشجرة أنهم كانوا يصلون ركعتين قبل المغرب (^٢).\nوعن الحكم بن عتيبة، عن ابن أبي ليلى أنه كان يصليهما (^٣).\nوعن يزيد بن إبراهيم سمعت الحسن البصري فسئل عن الركعتين قبل المغرب، فقال: حسنتين جميلتين لمن أراد بهما وجه الله (^٤) (^٥).\nومن الفوائد: أن ابن حبان روى في \"صحيحه\" أنه - ﷺ - صلى قبل المغرب ركعتين؛ وقال عند الثالثة: \"لمن شاء\" خاف أن يحسبها الناس سنة (^٦).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ١٣٩ (٧٣٨٥)، وابن نصر في \"قيام الليل\" كما في \"المختصر\" ص ٧٤.\n(^٢) رواه ابن نصر في \"قيام الليل\" كما في \"المختصر\" ص ٧٣، والبيهقي ٢/ ٤٧٦.\n(^٣) رواه ابن أبي شيبة ٢/ ١٣٨ (٧٣٨٤)، وابن نصر في \"قيام الليل\" كما في \"المختصر\" ص ٧٥.\n(^٤) رواه ابن أبي شيبة ٢/ ١٣٨ (٧٣٨٤)، وابن نصر في \"قيام الليل\" كما في \"المختصر\" ص ٧٥.\n(^٥) \"المحلى\" ٢/ ٢٥٦ - ٢٥٧.\n(^٦) \"صحيح ابن حبان\" ٤/ ٤٥٧ (١٥٨٨).","vol":"6","page":49},{"text":"<span data-type='title' id=toc-549>٩٦ - باب الصَّلَاةِ بَيْنَ السَّوَارِي فِي غَيْرِ جَمَاعَةٍ</span>\n٥٠٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ دَخَلَ النَّبِيُّ - ﷺ - الْبَيْتَ، وَأُسَامَةُ بْنُ زَيْدٍ، وَعُثْمَانُ بْنُ طَلْحَةَ، وَبِلَالٌ، فَأَطَالَ ثُمَّ خَرَجَ، وَكُنْتُ أَوَّلَ النَّاسِ دَخَلَ عَلَى أَثَرِهِ فَسَأَلْتُ بِلَالًا: أَيْنَ صَلَّى؟ قَالَ: بَيْنَ الْعَمُودَيْنِ الْمُقَدَّمَيْنِ. [انظر: ٣٩٧ - مسلم: ١٣٢٩ - فتح: ١/ ٥٧٨]\n\n٥٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ الْكَعْبَةَ، وَأُسَامَةُ بْنُ زَيْدٍ، وَبِلَالٌ، وَعُثْمَانُ بْنُ طَلْحَةَ الْحَجَبِىُّ، فَأَغْلَقَهَا عَلَيْهِ وَمَكَثَ فِيهَا، فَسَأَلْتُ بِلَالًا حِينَ خَرَجَ: مَا صَنَعَ النَّبِيُّ - ﷺ -؟ قَالَ: جَعَلَ عَمُودًا عَنْ يَسَارِهِ، وَعَمُودًا عَنْ يَمِينِهِ، وَثَلَاثَةَ أَعْمِدَةٍ وَرَاءَهُ -وَكَانَ الْبَيْتُ يَوْمَئِذٍ عَلَى سِتَّةِ أَعْمِدَةٍ- ثُمَّ صَلَّى. وَقَالَ لَنَا إِسْمَاعِيلُ: حَدَّثَنِى مَالِكٌ وَقَالَ: عَمُودَيْنِ عَنْ يَمِينِهِ. [انظر: ٣٩٧ - مسلم: ١٣٢٩ - فتح: ١/ ٥٧٨]\nذكر فيه حديث ابن عُمَرَ: دَخَلَ النَّبِيُّ - ﷺ - البَيْتَ، وَأُسَامَةُ بْنُ زيدٍ، وَعُثْمَانُ بْنُ طَلْحَةَ، وَبِلَالٌ، فَأطَالَ ثُمَّ خَرَجَ، وَكُنْتُ أَوَّلَ النَّاسِ دَخَلَ عَلَى أَثَرِهِ، فَسَأَلْتُ بِلَالًا: أَيْنَ صَلَّى؟ قَالَ: بَيْنَ العَمُودَيْنِ المُقَدَّمَيْنِ.\nثم ساق حديثه هذا قَالَ: جَعَلَ عَمُودًا عَنْ يَسَارِهِ، وَعَمُودًا عَنْ يَمِينِهِ، وَثَلَاثَةَ أَعْمِدَةِ وَرَاءَهُ -وَكَانَ البَيْتُ يَوْمَئِذٍ عَلَى سِتَّةِ أَعْمِدَةٍ -ثُمَّ صَلَّى.\nوفي رواية: وَقَالَ: عَمُودَيْنِ عَنْ يَمِينِهِ.\nثم قال:","vol":"6","page":50},{"text":"<span data-type='title' id=toc-550>٩٧ - باب</span>\n٥٠٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنَا أَبُو ضَمْرَةَ قَالَ: حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ كَانَ إِذَا دَخَلَ الْكَعْبَةَ مَشَى قِبَلَ وَجْهِهِ حِينَ يَدْخُلُ، وَجَعَلَ الْبَابَ قِبَلَ ظَهْرِهِ، فَمَشَى حَتَّى يَكُونَ بَيْنَهُ وَبَيْنَ الْجِدَارِ الَّذِى قِبَلَ وَجْهِهِ قَرِيبًا مِنْ ثَلَاثَةِ أَذْرُعٍ، صَلَّى يَتَوَخَّى الْمَكَانَ الَّذِى أَخْبَرَهُ بِهِ بِلَالٌ أَنَّ النَّبِيَّ - ﷺ - صَلَّى فِيهِ. قَالَ وَلَيْسَ عَلَى أَحَدِنَا بَأْسٌ إِنْ صَلَّى فِى أَيِّ نَوَاحِى الْبَيْتِ شَاءَ. [انظر: ٣٩٧ - مسلم: ١٣٢٩ - فتح: ١/ ٥٧٩]\nولم يترجمه.\nثم ساق حديث ابن عمر أيضًا؛ وفيه: فَمَشَى حَتَّى يَكُونَ بَيْنَهُ وَبَيْنَ الجِدَارِ الذِي قِبَلَ وَجْهِهِ قَرِيبًا مِنْ ثَلَاثَةِ أَذْرُعٍ، صَلَّى.\nوالكلام على ذلك من أوجه:\nأحدها:\nالطريق الأولى انفرد بها البخاري، والثانية وافقه مسلم عليها (^١)، ثم منهم من جعله من مسند بلال، ومنهم من جعله من مسند ابن عمر.\nثانيها:\nقد قدمنا الروايتين الأولى: أنه جعل عمودًا عن يساره وعمودًا عن يمينه وثلاثة أعمدة وراءه، والثانية: عمودين عن يمينه. والبخاري ذكرها من طريق إسماعيل، عن مالك، فقال إسماعيل: حدثني مالك وقال: عمودين عن يمينه.\nوقال خلف: لم أجده من حديث إسماعيل، وقد اختلف عن مالك\n_________\n(^١) مسلم (١٣٢٩/ ٣٨٨) كتاب: الحج، باب: استحباب دخول الكعبة للحاج وغيره ..","vol":"6","page":51},{"text":"في لفظه، فرواه مسلم: عمودين عن يساره، وعمودًا عن يمينه (^١)، وفي البخاري: عمودًا عن يساره، وعمودين عن يمينه قال البيهقي: وهو الصحيح (^٢)، وفي رواية: جعل عمودًا عن يمينه، وعمودين عن يساره (^٣) عكس ما سلف.\nويحتاج إلى جمع إن لم تتعدد الواقعه فإنه - ﷺ - مكث في الكعبة طويلًا بخلاف ما سلف من كونه على يمينه أو يساره، فإنه قصد أنه صلى بين عمودين، وسواء كانا عن يمينه أو عن يساره؛ لأنه لم يقصد ذكرهما، وقد أسلفنا الكلام على هذا الحديث في الكلام على مقام إبراهيم والأبواب والغلق للكعبة.\nثالثها:\nوهو مقصود الترجمة لا شك، في جواز الصلاة بين السواري، وقول البخاري في غير جماعة إشارة إلى قطعها الصفوف.\nقال ابن بطال: وإنما يكره أن يكون الصف يقطعه أسطوانة إذا صلوا جماعة خشية أن يمر أحد بين يديه، وإن يكون الإمام سترة لمن خلفه، ويستحب أن تكون الأسطوانة خلف الصف، أو أمامه ليستتر بها المصلي في الجماعة (^٤).\nقال القرطبي: وسبب الكراهة بين الأساطين أنه روي أنه مصلى الجن المؤمنين (^٥).\n_________\n(^١) مسلم (١٣٢٩) كتاب: الحج، باب: استحباب دخول الكعبة للحاج وغيره.\n(^٢) البيهقي ٢/ ٣٢٧.\n(^٣) مسلم (١٣٢٩).\n(^٤) \"شرح ابن بطال\" ٢/ ١٣٣ - ١٣٤.\n(^٥) \"المفهم\" ٢/ ١٠٨.","vol":"6","page":52},{"text":"واختلف السلف في الصلاة بين السواري فكرهه أنس بن مالك،\nوقال: كنا نتقيه على عهد رسول الله - ﷺ - (^١)، وفي لفظ: كنا نُنْهَى عن الصلاة بين السواري ونُطْرَد عنها (^٢)؛ صححهما الحاكم (^٣).\nوقال أبو مسعود: لا تصفوا بين الأساطين (^٤).\nوكرهه حذيفة (^٥)، وإبراهيم وقال: لا تصفوا بين الأساطين، وأتموا الصفوف (^٦)، وسلف أثر عمر في ذلك (^٧).\nوأجازه الحسن (^٨) وابن سيرين (^٩).\nوكان سعيد بن جبير (^١٠)، وإبراهيم التيمي (^١١)، وسويد بن غفلة (^١٢)، يؤمون قومهم بين الأساطين، وهو قول الكوفيين، وقال\n_________\n(^١) رواه أبو داود (٦٧٣)، والترمذي (٢٢٩) وقال: حسن صحيح، والنسائي ٢/ ٩٤، وأحمد ٣/ ١٣١ وعبد الرزاق ٢/ ٦٠ (٢٤٨٩)، وابن أبي شيبة ٢/ ١٤٨ (٧٤٩٤)، وابن خزيمة ٣/ ٣٠ (١٥٦٨)، وابن حبان ٥/ ٥٩٦ - ٥٩٧ (٢٢١٨)، والحاكم ١/ ٢١٠، ٢١٨، والبيهقي ٣/ ١٠٤.\n(^٢) رواه من حديث قرة بن إياس: ابن ماجه (١٠٠٢)؛ والطيالسي ٢/ ٤٠٠ (١١٦٩)، وابن خزيمة ٣/ ٢٩ (١٥٦٧)، ابن حبان ٥/ ٥٩٧ - ٥٩٨ (٢٢١٩)، والحاكم ١/ ٢١٨، والبيهقي ٣/ ١٠٤.\n(^٣) الحاكم ١/ ٢١٨، وانظر: \"صحيح أبي داود\" ٣/ ٢٥١ - ٢٥٢ (٦٧٧).\n(^٤) رواه عبد الرزاق ٢/ ٦٠ (٢٤٨٧ - ٢٤٨٨)، والبيهقي ٣/ ١٠٤.\n(^٥) رواه ابن أبي شيبة ٢/ ١٤٨ (٧٥٠٠).\n(^٦) رواه ابن أبي شيبة ٢/ ١٤٨ - ١٤٩ (٧٥٠٢ - ٧٥٠٣).\n(^٧) رواه ابن أبي شيبة ٢/ ١٤٨ (٧٥٠١).\n(^٨) رواه ابن أبي شيبة ٢/ ١٤٩ (٧٥٠٤)، وروى عبد الزراق ٢/ ٦٠ - ٦١ (٢٤٩٠) أن الحسن كرهه.\n(^٩) رواه عبد الرزاق ٢/ ٦١ (٢٤٩٠)، وابن أبي شيبة ٢/ ١٤٩ (٧٥٠٥).\n(^١٠) رواه ابن أبي شيبة ٢/ ١٤٩ (٧٥٠٦).\n(^١١) رواه ابن أبي شيبة ٢/ ١٤٩ (٧٥٠٧).\n(^١٢) رواه ابن أبي شيبة ٢/ ١٤٩ (٧٥٠٩).","vol":"6","page":53},{"text":"مالك في \"المدونة\": لا بأس بالصلاة بينها لضيق المسجد (^١).\nوقال ابن حبيب: ليس النهي عن تقطيع الصفوف إذا ضاق المسجد، وإنما نهي عنه إذا كان المسجد واسعًا (^٢).\nرابعها:\nأن السترة ما بين المصلي والقبلة ثلاثة أذرع، وادعى ابن بطال أن الذي واظب عليه الشارع في مقدار ذلك ممر الشاة كما جاء في الآثار.\nخامسها:\nصحة الصلاة في الكعبة، وقد سلف ما في ذلك في باب قول الله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ وسلم ابن بطال أن صلاته - ﷺ - في البيت كانت مرة (^٣).\nسادسها:\nفيه الدنو من السترة، وقد أمر الشارع بالدنو منها؛ لئلا يتخلل الشيطان ذلك.\n_________\n(^١) \"المد ونة\" ١/ ١٠٢.\n(^٢) \"النوادر\" ١/ ١٩٤.\n(^٣) \"شرح ابن بطال\" ٢/ ١٣٤.","vol":"6","page":54},{"text":"<span data-type='title' id=toc-551>٩٨ - باب الصَّلَاةِ إِلَى الرَّاحِلَةِ وَالبَعِيِر وَالشَّجَرِ وَالرَّحْلِ</span>\n٥٠٧ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يُعَرِّضُ رَاحِلَتَهُ فَيُصَلِّي إِلَيْهَا. قُلْتُ: أَفَرَأَيْتَ إِذَا هَبَّتِ الرِّكَابُ؟ قَالَ: كَانَ يَأْخُذُ هَذَا الرَّحْلَ فَيُعَدِّلُهُ فَيُصَلِّى إِلَى آخِرَتِهِ -أَوْ قَالَ مُؤَخَّرِهِ- وَكَانَ ابْنُ عُمَرَ - ﵁ - يَفْعَلُهُ. [انظر: ٤٣٠ - فتح: ١/ ٥٨٠]\nساق فيه حديث ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يُعَرِّضُ رَاحِلَتَهُ فَيُصَلِّي إِلَيْهَا. قُلْتُ: أَفَرَأَيْتَ إِذَا هَبَّتِ الرِّكَابُ؟ قَالَ: كَانَ يَأْخُذُ هذا الرَّحْلَ فَيُعَدِّلُهُ فَيُصَلِّي إلى آخِرَتِهِ -أَوْ قَالَ: مُؤَخرِهِ- وَكَانَ ابن عُمَرَ - ﵁ - يَفْعَلُهُ.\nهذا الحديث أسلفنا الكلام عليه في باب: الصلاة في مواضع الإبل (^١).\nوتكلمنا على هذِه الترجمة أيضًا، وجعل خلف في \"أطرافه\" هذا الحديث غير ذلك.\nو(آخرة الرحل) أخرجها مسلم أيضًا من حديث أبي ذر (^٢) وأبي هريرة (^٣)، وفي النسائي من حديث عائشة سئل رسول الله - ﷺ - في غزوة تبوك عن سترة المصلي، فقال: \"مثل مؤخرة الرحل\" (^٤).\n_________\n(^١) تقدم برقم (٤٣٠).\n(^٢) مسلم (٥١٠) كتاب: الصلاة، باب: قدر ما يستر المصلي.\n(^٣) مسلم (٥١١).\n(^٤) النسائي ٢/ ٦٢، ورواه أيضًا مسلم (٥٠٠) كتاب: الصلاة، باب: سترة المصلي.","vol":"6","page":55},{"text":"وقوله: (هبت) أي: ثارت من مُنَاخها فمرة، قاله صاحب \"المطالع\"، وتأتي بمعنى: أسرعت وقيل: نشطت، وقيده الأصيلي بضم الهاء على لفظ ما لم يسم فاعله، والأول أصوب والركاب الإبل.\nوقال الداودي: إذا ذهبت الرعي، والرحل الذي يركب عليه، وهو الكور كالسرج للفرس، ويعدله يقيمه بلف وجهه وآخرته ومؤخره.\nقال الجوهري: مؤخرة الرحل لغة قليلة في آخرته (^١).\nوقال ابن التين: رويناه بفتح الهمزة، وتشديد الخاء وفتحها.\nوقال القرطبي: مؤخرة الرحل هو العود الذي يكون في آخرة الرحل بضم الميم (وكسر) (^٢) الخاء؛ قاله أبو عبيد، وحكى ثابت فيه كسر الخاء وأنكره ابن قتيبة، وأنكر ابن مكي أن يقال: مُقَدِّم ومُؤَخِّر بالكسر إلا في العين خاصة، وغيره بالفتح.\nوحكمة السترة كف البصر، والخاطر عما وراءها (^٣).\nوالراحلة تقع على الذكر والأنثى كما سلف في ذلك الباب وقصره (القعنبي) (^٤) على الأنثى، ولأجل ذلك أردفه البخاري بالبعير فإنه يقع عليهما، وكونه - ﷺ - يعرض راحلته، ويصلي إليها دليل على جواز السترة بما ثبت من الحيوان ولا يعارضه النهي عن الصلاة في معاطن الإبل؛ لأن المعاطن موضع إقامتها عند الماء واستيطانها.\n_________\n(^١) \"الصحاح\" ٢/ ٥٧٧ مادة: آخر.\n(^٢) في \"المفهم\": وفتح.\n(^٣) \"المفهم\" ٢/ ١٠٠ - ١٠١.\n(^٤) كذا بالأصل.","vol":"6","page":56},{"text":"<span data-type='title' id=toc-552>٩٩ - باب الصَّلَاةِ إِلَى السَّرِيرِ</span>\n٥٠٨ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: أَعَدَلْتُمُونَا بِالْكَلْبِ وَالْحِمَارِ؟! لَقَدْ رَأَيْتُنِى مُضْطَجِعَةً عَلَى السَّرِيرِ، فَيَجِئُ النَّبِيُّ - ﷺ - فَيَتَوَسَّطُ السَّرِيرَ فَيُصَلِّي، فَأَكْرَهُ أَنْ أُسَنِّحَهُ فَأَنْسَلُّ مِنْ قِبَلِ رِجْلَىِ السَّرِيرِ حَتَّى أَنْسَلَّ مِنْ لِحَافِي. [انظر: ٣٨٢ - مسلم: ٥١٢، ٣٤٤ - فتح: ١/ ٥٨١]\nذكر فيه حديث عَائِشَةَ قَالَتْ: أَعَدَلْتُمُونَا بِالْكَلْب وَالْحِمَارِ؟! لَقَدْ رَأَيْتُنِي مُضْطَجِعَةً عَلَى السَّرِيرِ، فَيَجِيءُ النَّبِيُّ - ﷺ - فَيَتَوَسِّطُ السَّرِيرَ فَيُصَلِّي، فَأَكْرَهُ أَنْ أُسَنِّحَهُ فَأَنْسَلُّ مِنْ قِبَلِ رِجْلَيِ السَّرِيرِ حَتَّى أَنْسَلَّ مِنْ لِحَافِي.\nهذا الحديث أخرجه مسلم أيضًا (^١)، وسلف الكلام عليه في باب: الصلاة على الفراش (^٢)، ونتكلم هنا على مواضع:\nالأول:\nقال الإسماعيلي لما أورد هذا الحديث: هذا صلاة على السرير لا إليه، فإن أراد ما ذكر فهو في حديث الأعمش، عن مسلم، عن مسروق، عن عائشة يصلي والسرير بينه وبين القبلة، وقد أورده البخاري في الاستئذان كما سيأتي (^٣).\nالثاني:\nفيه جواز الصلاة على السرير.\n_________\n(^١) مسلم (٥١٢) كتاب: الصلاة، باب: الاعتراض بين يدي المصلي.\n(^٢) سبق برقم (٣٨٢).\n(^٣) سيأتي برقم (٦٢٧٦) باب: السرير.","vol":"6","page":57},{"text":"الثالث:\nقولها: (فأسنحه) (^١) قال ابن التين: هو بكسر النون فيما رويناه، (وزاده) (^٢) غير أبي الحسن بفتحها، وهو في اللغة بالفتح، قيل: معناه أي: أنسلُّ من بين يديه، فأجاوزه من يمين إلى يسار، وقد جاء: فأكره أن أستقبله، وفي رواية: أن اجلس فأوذيه، وقد يكون معنى أسنح له: أي: أتعرض له في صلاته، وقولهم: سنح لي أمر، أي: عرض، قال ابن الجوزي وغيره: السانح عند العرب ما يمر بين يديك عن يمينك، وكانوا يتيمنون به.\nقلت: ومنهم من قال: عن يسارك إلى يمينك؛ لأنه أمكن للرمي\nوالصيد، والبارح عكسه، والعرب تتطير به قاله ابن الأثير (^٣).\nالرابع:\nقولها: (فأنسل) أي: أمر برفق.\nوفيه: دلالة على أن المرأة لا تقطع الصلاة؛ لأن انسلالها من لحافها كالمرور بين يدي المصلي وقد سلف ما فيه.\n_________\n(^١) ورد بهامش (س) تعليق نصه: وقال \"صاحب العين\": أسنحه: أظهر له، وكلما عرض لي فقد سنح.\n(^٢) كذا ما صورته في الأصل، وقد كتبت بين السطور، وعلم الناسخ عليها بعلامة اللحق، قلت: ولعلها (ورآه) أو (وزاد).\n(^٣) \"النهاية في غريب الحديث والأثر\" ١/ ١١٤.","vol":"6","page":58},{"text":"<span data-type='title' id=toc-553>١٠٠ - باب يَرُدُّ المُصَلِّي مَنْ مَرَّ بَين يَدَيهِ</span>\nوَرَدَّ ابن عُمَرَ فِي التَشَهُّدِ وَفِي الكَعْبَةِ وَقَالَ: إِنْ أَبَى إِلَّا أَنْ تُقَاتِلَهُ، فَقَاتِلْهُ.\n\n٥٠٩ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الْوَارِثِ قَالَ: حَدَّثَنَا يُونُسُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَبِي صَالِحٍ، أَنَّ أَبَا سَعِيدٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -. وَحَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ قَالَ: حَدَّثَنَا حُمَيْدُ بْنُ هِلَالٍ الْعَدَوِيُّ قَالَ: حَدَّثَنَا أَبُو صَالِحٍ السَّمَّانُ قَالَ: رَأَيْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ فِى يَوْمِ جُمُعَةٍ يُصَلِّي إِلَى شَيْءٍ يَسْتُرُهُ مِنَ النَّاسِ، فَأَرَادَ شَابٌّ مِنْ بَنِي أَبِي مُعَيْطٍ أَنْ يَجْتَازَ بَيْنَ يَدَيْهِ، فَدَفَعَ أَبُو سَعِيدٍ فِي صَدْرِهِ، فَنَظَرَ الشَّابُّ فَلَمْ يَجِدْ مَسَاغًا إِلاَّ بَيْنَ يَدَيْهِ، فَعَادَ لِيَجْتَازَ فَدَفَعَهُ أَبُو سَعِيدٍ أَشَدَّ مِنَ الأُولَى، فَنَالَ مِنْ أَبِي سَعِيدٍ، ثُمَّ دَخَلَ عَلَى مَرْوَانَ فَشَكَا إِلَيْهِ مَا لَقِيَ مِنْ أَبِى سَعِيدٍ، وَدَخَلَ أَبُو سَعِيدٍ خَلْفَهُ عَلَى مَرْوَانَ، فَقَالَ مَا لَكَ وَلاِبْنِ أَخِيكَ يَا أَبَا سَعِيدٍ؟ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ \"إِذَا صَلَّى أَحَدُكُمْ إِلَى شَىْءٍ يَسْتُرُهُ مِنَ النَّاسِ، فَأَرَادَ أَحَدٌ أَنْ يَجْتَازَ بَيْنَ يَدَيْهِ فَلْيَدْفَعْهُ، فَإِنْ أَبَى فَلْيُقَاتِلْهُ، فَإِنَّمَا هُوَ شَيْطَانٌ \". [٣٢٧٤ - مسلم: ٥٠٥ - فتح:١/ ٥٨١]\nكذا وقع: (وفي الكعبة)، وفي بعضها: والركعة، وعليها مشى ابن بطال في \"شرحه\" (^١)، وهو أشبه كما قال القابسي، والآخر صحيح أيضًا، فإن أبا نعيم وغيره روي عنه أنه كان يرد في الكعبة أيضًا.\nوهذا سياقه في كتاب الصلاة: حدثنا عبد العزيز بن الماجشون، عن صالح بن كيسان قال: رأيت ابن عمر يصلي في الكعبة، فلا يدع أحدًا يمر بين يديه يبادره قال: يرده، حدثنا فطر بن خليفة ثنا عمرو بن دينار، قال: مررت بابن عمر بعد ما جلس في آخر صلاته؛ حتى أنظر ما يصنع،\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١٣٥.","vol":"6","page":59},{"text":"فارتفع من مكانه، فدفع في صدري.\nوقال ابن أبي شيبة: أنا ابن فضيل، عن مطر، عن عمرو بن دينار، قال مررت بين يدي ابن عمر وهو في الصلاة فارتفع من قعوده ثم دفع في صدري (^١).\nوفي كتاب \"الصلاة\" لأبي نعيم: فأبهرني بتسبيحه؛ وفي حديث يزيد الفقير: صليت إلى جنب ابن عمر بمكة، فلم أر رجلًا أكره أن يُمرَّ بين يديه منه.\nوهو حديث أخرجه مسلم أيضًا (^٢)، وذكر المسند منه في صفة إبليس (^٣) قَالَ الإسماعيلي: جمع أبو عبد الله -يعني: البخاري- بين الحديثين، وذكر لفظ سليمان بن المغيرة، وليس في حديث يونس ذكر السترة، وفيه الإطلاق للدفع إذا مر في غير سترة. وفي حديث سليمان: ودفعه إذا كان إلى سترة. وفي هذا تجوز.\nقَالَ: وقد تابع يونس سليمان بن حيان عن حميد في المسند منه.\nوأرسله خالد الواسطي، عن يونس، عن حميد، عن أبي سعيد، ولم يذكر أبا صالح.\nوقوله في الحديث: (فإذا شاب من بني أبي معيط). جاء في النسائي: فأراد ابن لمروانَ أن يمر بين يديه (^٤). وهذا الأبن هو داود كما نبه عليه ابن الجوزي في \"تلقيحه\".\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\n_________\n(^١) ابن أبي شيبة ١/ ٢٥٤ (٢٩٢١).\n(^٢) \"صحيح مسلم\" (٥٠٥) كتاب: الصلاة، باب: منع المار بين يدي المصلي.\n(^٣) سيأتي برقم (٣٢٧٤) كتاب: بدء الخلق.\n(^٤) رواه النسائي في \"الكبرى\" ٤/ ٢٤٧ - ٢٤٨ (٧٠٦٧) كتاب: القسامة.","vol":"6","page":60},{"text":"أحدها:\nالحديث عام في كل ما يستره من جماد وحيوان، إلا ما ثبت المنع من استقباله من آدمى أو ما أشبه الصنم المصمود إليه وما في معنى ذَلِكَ.\nوقد ذكره بعض الفقهاء، وكرهه مالك في المرأة (^١).\nوقال المتولي: لو يستر بآدمي أو حيوان لم يستحب له ذَلِكَ؛ لأنه يشبه عبادة من يعبد الأصنام. وقال الشافعي في البويطي: لا يستر بامرأة ولا دابة (^٢).\nوأما قوله: في المرأة. فظاهر لشغل الخاطر (^٣). وأما الدابة فقد سلف ما يرد عليه في بابه. ولعل الشافعي لم يبلغه، وهو صحيح، ولا معارض له. وإذا صلى إلى سترة، فالسنة أن يجعلها مقابل يمينه أو شماله، ولا يصمد له، أي: يجعلها تلقاء وجهه.\nثانيها:\nقضية الأمر بالدفع الوجوب، لكنه أمر ندب. وجاء في رواية لمسلم: \"فليدفعه في نحره\" (^٤).\n_________\n(^١) هذا هو مذهب الحنفية والمالكية والظاهر عند الشافعية، والحنابلة، انظر: \"المبسوط\" ١/ ٢١٠، \"الهداية\" ١/ ٩٦، \"شرح فتح القدير\" ١/ ٤١٥، واستثنوا في ذلك ما كان مقطوعًا أو لغير ذوي روح، \"البيان والتحصيل\" ١/ ٢٣١، \"النوادر والزيادات\" ١/ ٢٢٥، \"المجموع\" ٣/ ١٨٥، استنبط ذلك من كتبهم حيث قال النووي: أما الثوب الذي فيه صور أو صليب أو ما يلهي فتكره الصلاة فيه وإليه وعليه. وانظر: \"مسائل أحمد برواية عبد الله\" ص ٦٣، \"المغني\" ٣/ ٨٨، \"الشرح الكبير\" ٣/ ٦٤٤، \"كشاف القناع\" ٢/ ٤٠٥، \"مطالب أولي النهى\" ٢/ ٤٧٧.\n(^٢) انظر: \"المجموع\" ٣/ ٢٢٧.\n(^٣) انظر: \"التفريع\" ١/ ٢٣٠، \"المنتقى\" ١/ ٢١١.\n(^٤) \"صحيح مسلم\" (٥٠٥/ ٢٥٩) وفيه: \"فليدفعْ في نحره\" بدون هاء الضمير.","vol":"6","page":61},{"text":"ثالثها:\nهذا لمن لم يفرط في ترك السترة، فإن فرط أو تباعد عنها عَلَى قدر المشروع فلا كرا هة، ولا دفع لتقصيره، ولا يجوز للمصلي المشي إليه للدفع.\nرابعها:\nالمراد بالمقاتلة: قوة المنع له عَلَى المرور بحيث لا تنتهي إلى الأعمال المنافية للصلاة، ودفعه بالأخف فالأخف كالصائل؛ لاحتمال سهوه، فلو اتفق هلاكه فلا قود عليه باتفاق، وفي الدية خلاف. وأبعدَ من قَالَ: المراد فليؤنبه بعد الصلاة.\nخامسها:\nقوله - ﷺ -: (\"فإنما هو شيطان\") أي: إن امتناعه من الرجوع عن المرور من أفعال الشيطان.\nوقيل: المراد به: القرين كما في الحديث: \"فإن معه القرين\".\nوفيه: دلالة عَلَى أن من فتن في الدين يطلق عليه ذَلِكَ، ولا حجر فيه، وأن العمل القليل في الصلاة لمصلحتها غير ضار.\nوفيه: دلالة أيضًا عَلَى أن الحكم للمعاني لا للأسماء بخلاف ما ذهب إليه أهل الظاهر في نفيهم القياس، إذ يستحيل أن يصير المار بين يدي المصلي شيطانًا بمروره.\nوقد أوضحت الكلام عَلَى هذا الحديث فيِ \"شرح العمدة\" (^١)، فراجعه منه.\nوأوجب السترة أحمد (^٢).\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ٣/ ٣٠٥ (١٠٩).\n(^٢) انظر: \"المستوعب\" ٢/ ٢٣٨.","vol":"6","page":62},{"text":"وفي \"صحيح الحاكم\" من حديث ابن عمر مرفوعًا: \"لا تصلوا إلا إلى سترة، ولا تدع أحدًا يمر بين يديك\" (^١).\nوفي الخط حديثٌ من طريق أبي هريرة (^٢) سلف، اختلف فيه، أشار الشافعي إلى ضعفه، وصححه ابن حبان وغيره، وفي إسناده اضطراب، واستحبها الثلاثة. وأغرب من نقل عن القديم بطلان الصلاة بالدفع.\nوقوله: (فلم يجد مساغًا) يعني: طريقًا يمكنه المرور منها. يقال: ساغ الشراب في الحلق: سلس. وساغ الشيء: طاب.\nفرع: لو جاز بين يديه وأدركه ففي رده قولان لأهل العلم: وبالرد قَالَ ابن مسعود، وسالم، والحسن. وبالمنع قَالَ الشعبي؛ لأن ردوده مرور ثان، ولا وجه له، وهو قول مالك، والثوري، وإسحاق (^٣) (^٤).\n_________\n(^١) \"المستدرك\" ١/ ٢٥١ كتاب: الصلاة. وقال: حديث على شرط مسلم ولم يخرجاه. ووافقه الذهبي.\n(^٢) هذا الحديث روي من طريق أبي عمرو بن محمد بن حريث أنه سمع جده سمعت أبا هريرة يقول: قال أبو القاسم - ﷺ -: \"إذا صلى أحدكم فليجعل تلقاء وجهه شيئًا، فإن لم يجد شيئًا فلينصب عصًا، فإن لم يكن معه عصًا فليخط خطًّا، ولا يضره ما مرَّ بين يديه\". رواه أبو داود (٦٩٠). وقال: قال سفيان: لم نجد شيئًا نشد به هذا الحديث. وابن ماجه (٩٤٣). وأحمد ٢/ ٢٤٩. وابن حبان (٢٣٦١). ونقل ابن عبد البر في \"الاستذكار\" ٦/ ١٧٥ (٨٤٩٠): أن الإمامين أحمد بن حنبل وابن المديني يصححان هذا الحديث. اهـ. وقال النووي: قال الحفاظ: هو ضعيف لاضطرابه، وممن ضعفه سفيان بن عيينة فيما حكاه أبو داود، وأشار إلى تضعيفه أيضًا الشافعي والبيهقي، وصرح به آخرون: \"الخلاصة\" ١/ ٥٢٠ (١٧٤١).\nوالحديث ذكره الألباني في \"ضعيف أبي داود\" (١٠٧).\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٩٦ - ١٩٧.\n(^٤) ورد بهامش (س): ثم بلغ في السادس بعد الستين كتبه مؤلفه.","vol":"6","page":63},{"text":"<span data-type='title' id=toc-554>١٠١ - باب: إِثْمِ المَارِّ بَيْنَ يَدَيِ المُصَلِّي</span>\n٥١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ ابْنِ عُبَيْدِ اللهِ- عَنْ بُسْرِ بْنِ سَعِيدٍ، أَنَّ زَيْدَ بْنَ خَالِدٍ أَرْسَلَهُ إِلَى أَبِي جُهَيْمٍ يَسْأَلُهُ مَاذَا سَمِعَ مِنْ رَسُولِ اللهِ - ﷺ - فِي الْمَارِّ بَيْنَ يَدَىِ الْمُصَلِّي؟ فَقَالَ أَبُو جُهَيْمٍ: قَالَ رَسُولُ اللهِ - ﷺ - \"لَوْ يَعْلَمُ الْمَارُّ بَيْنَ يَدَيِ الْمُصَلِّي مَاذَا عَلَيْهِ لَكَانَ أَنْ يَقِفَ أَرْبَعِينَ، خَيْرًا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ\". قَالَ أَبُو النَّضْرِ: لَا أَدْرِى أَقَالَ أَرْبَعِينَ يَوْمًا، أَوْ شَهْرًا، أَوْ سَنَةً؟ [مسلم: ٥٠٧ - فتح: ١/ ٥٨٤]\nذكر فيه حديث أبي جهيم مرفوعًا: \"لَوْ يَعْلَمُ المَارُّ بَيْنَ يَدَيِ المُصَلِّي مَاذَا عَلَيْهِ لَكَانَ أَنْ يَقِفَ أَرْبَعِينَ خَيْرًا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ\". قَالَ أَبُو النَّضْرِ: لَا أَدْرِي أقَالَ: أَرْبَعِينَ يَوْمًا، أوْ شَهْرًا، أوْ سَنَةً؟\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم والأربعة (^١) أيضًا هنا.\nثانيها:\n\"خيرًا\" بالنصب، كذا في روايتنا عَلَى أنه الخبر. وروي بالضم على أنه اسم كان (^٢).\nثالثها:\n(أبو جهيم) اسمه: عبد الله بن جهيم. وفرق أبو عمر بينه وبين أبي\n_________\n(^١) رواه مسلم (٥٠٧) كتاب: الصلاة، باب: منع المار بين يدي المصلي، وأبو داود (٧٠١)، والترمذي (٣٣٦)، والنسائي ٢/ ٦٦، وابن ماجه (٩٤٥).\n(^٢) انظر: \"صحيح البخاري\" ١/ ١٠٨ (ط. طوق النجاة) حيث أشير في هامشها أن رواية الرفع من نسخة: (عط) ولم يعلم صاحبها.","vol":"6","page":64},{"text":"جهيم بن الحارث بن الصمة.\nوقال غيره: إنهما واحد (^١).\nو(أبو النضر) اسمه: سالم بن أبي أمية تابعي ثقة، مات بعد المائة سنة تسع وعشرين (^٢).\nرابعها:\nهذا شك من أبي النضر. وروى البزار: \"أربعين خريفًا\" (^٣).\nوذكر ابن أبي شيبة فيه وابن حبان في \"صحيحه\" من حديث أبي هريرة: \"لكان أن يقف مائة عام خيرًا له\" (^٤).\nقَالَ الطحاوي: هذا متأخر عن حديث أبي جهيم. وأولى الأشياء أن نظن بالله تعالى الزيادة في الوعيد للعاصي المار إلا (^٥) التخفيف (^٦).\n_________\n(^١) قال ابن عبد البر: أبو جهيم: عبد الله بن - ﷺ - الأنصاري. روى عنه بسر بن سعيد، مولى الحضرميين عن النبي - ﷺ - في المار بين يدي المصلي وذكر الحديث. وذكر قبله أبو الجهيم وقال: ويقال: أبو الجهم بن الحارث، ففرق بينهما \"الاستيعاب\" ٤/ ١٩٠ - ١٩١ (٢٩٣٠، ٢٩٣١)، وانظر: \"أسد الغابة\" ٦/ ٦٠ - ١٦١ (٥٧٧٦)، وذكره ابن حجر في \"الإصابة\" ٢/ ٢٩٠ (٤٥٩٣) ولم يفرق بينهما كما فعل ابن عبد البر بل جعلهما واحدًا حيث قال: عبد الله بن جهم الأنصاري أبو جهم، قيل هو ابن الحارث بن الصمة وقيل: غيره وهو اختيار ابن أبي حاتم.\n(^٢) تقدمت ترجمته في شرح الحديث رقم (٢٨٠).\n(^٣) رواه البزار ٩/ ٢٣٩ (٣٧٨٢)، وقال الهيثمي في \"المجمع\" ٢/ ٦١: رواه البزار، رجاله رجال الصحيح، وقد رواه ابن ماجه غير قوله: \"خريفًا\".\n(^٤) رواه ابن حبان ٦/ ١٢٩ - ١٣٠ (٢٣٦٥).\n(^٥) ورد بهامش (س): لعله لا.\n(^٦) \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٢/ ٣٠٤ كتاب: الصلاة، باب: المرور بين يدي المصلي.","vol":"6","page":65},{"text":"وقال كعب الأحبار: كان أن يخسف به خير من أن يمر بين يديه (^١)، وكل هذا تغليظ وتشديد.\nخامسها:\nالحديث دال عَلَى أن الإثم إنما يكون عَلَى من علم النهي وارتكبه مستخفًا به، ومتى لم يعلم النهي فلا إثم عليه.\nوقوله: (\"ماذا عليه من الإثم؟ \") هو هكذا ثابت في بعض روايات أبي ذر عن أبي الهيثم (^٢).\nوعليه مشى شيخنا علاء الدين في \"شرحه\".\nوأما شيخنا قطب الدين فقال في \"شرحه\" قوله: \"ماذا عليه\" يعني: من الإثم.\n_________\n(^١) رواه أبو نعيم في \"الحلية\" ٦/ ٢٢.\n(^٢) عن زيادة: \"من الإثم\" انظر: هامش اليونينيه ١/ ١٠٨ حيث أشير إلى أنها: ليست في نسخة أخرى. وقال ابن حجر: زاد الكشميهني \"من الإثم\" وليست هذِه الزيادة في شيء من الروايات عند غيره، والحديث في \"الموطأ\" بدونها، وقال ابن عبد البر: لم يختلف على مالك في شيء منه، وكذا رواه باقي الستة وأصحاب المسانيد والمستخرجات بدونها، ولم أرها في شيء من الراوايات مطلقًا. لكن في \"مصنف ابن أبي شيبة\" يعني: \"من الإثم\" فيحتمل أن تكون ذكرت في أصل البخاري حاشية فظنه الكشميهني أصلًا؛ لأنه لم يكن من أهل العلم ولا من الحفاظ، بل كان رواية، وقد عزاها المحب الطبري في \"الأحكام\" للبخاري وأطلق، فعيب ذلك عليه وعلى صاحب العمدة في إيهامه أيضًا في الصحيحين وأنكر ابن الصلاح في \"مشكل الوسيط\" على من أثبتها في الخبر فقال: لفظ الإثم ليس في الحديث صريحًا، ولما ذكره النووي في \"شرح المهذب\" دونها قال: وفي رواية رويناها في الأربعين لعبد القادر الهروي \"ماذا عليه من الإثم\". اهـ \"فتح الباري\" ١/ ٥٨٥.","vol":"6","page":66},{"text":"وفي الحديث: أيضًا طلب العلم؛ لقوله: (أرسل إلى أبي جهيم)، وجواز الاستنابة فيه، وأخذ العلماء بعضهم عن بعض، والاقتصار على النزول مع القدرة عَلَى العلو؛ لإرسال زيد بن خالد بسرَ بن سعيد إلى أبي جهيم، ولو طلب العلو لسعى إلى أبي جهيم.\nوفيه: قبول خبر الواحد.","vol":"6","page":67},{"text":"<span data-type='title' id=toc-555>١٠٢ - باب: اسْتِقْبَالِ الرَّجُلِ (^١) صَاحِبَهُ أَوْ غَيَرْهُ فِي صَلَاتِهِ وَهُوَ يُصَلِّي</span>\nوَكَرِهَ عُثْمَانُ أَنْ يُسْتَقْبَلَ الرَّجُلُ وَهُوَ يُصَلِّي، وَإِنَّمَا هذا إِذَا اشْتَغَلَ بِهِ، فَأَمَّا إِذَا لَمْ يَشْتَغِلْ فَقَدْ قَالَ زيدُ بْنُ ثَابِتٍ: مَا بَالَيْتُ، إِنَّ الرَّجُلَ لَا يَقْطَعُ صَلَاةَ الرَّجُلِ. [فتح: ١/ ٥٨٦]\n\n٥١١ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ -يَعْنِي: ابْنَ صُبَيْحٍ- عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، أَنَّهُ ذُكِرَ عِنْدَهَا مَا يَقْطَعُ الصَّلَاةَ فَقَالُوا: يَقْطَعُهَا الْكَلْبُ وَالْحِمَارُ وَالْمَرْأَةُ. قَالَتْ قَدْ جَعَلْتُمُونَا كِلَابًا؟ لَقَدْ رَأَيْتُ النَّبِىَّ - ﵇ - يُصَلِّي، وَإِنِّي لَبَيْنَهُ وَبَيْنَ الْقِبْلَةِ، وَأَنَا مُضْطَجِعَةٌ عَلَى السَّرِيرِ، فَتَكُونُ لِي الْحَاجَةُ، فَأَكْرَهُ أَنْ أَسْتَقْبِلَهُ فَأَنْسَلُّ انْسِلَالًا. وَعَنِ الأَعْمَشِ عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ نَحْوَهُ. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٥٨٧]\nقوله: (وإنما هذا) إلى آخره هو من كلام البخاري، وكأنه رأى جواز الاستقبال إذا لم يشغله.\nوقول زيد: (ما باليت) أي: لم أبال بذلك، ولا حرج.\nوفي كتاب \"الصلاة\" لأبي نعيم بإسناده أن عمر ضرب رجلين أحدهما يستقبل، والآخر يصلي (^٢). وأن سعيد بن المسيب كره أن يصلي وبين يديه مخنس (^٣).\n_________\n(^١) ورد بهامش (س) ما يشير إلى أنه في نسخة: الرجل وهو يصلي.\n(^٢) أخرجه ابن المنذر في \"الأوسط\" ٥/ ٩٩ قائلًا: روينا عن عمر. وفيه أن الضرب للمستقبل دون المصلي، فليعلم.\n(^٣) روى نحوه ابن أبي شيبة ١/ ٢٥١ (٢٨٨٨)، عنه قال: لا يقطع الصلاة إلا الحديث.","vol":"6","page":68},{"text":"وعن سعيد بن جبير قَالَ: إذا كانوا يذكرون الله فلا بأس (^١) أي: أن يأتم بهم.\nذهبت طائفة من العلماء إلى أن الرجل يستر الرجل إذا صلى.\nقَالَ النخعي وقتادة: يستره إذا كان جالسًا (^٢). وعن الحسن أنه يستره (^٣)، ولم يشترط الجلوس، ولا تولية الظهر.\nوأكثر العلماء عَلَى كراهة استقباله بوجهه. قَالَ نافع: كان ابن عمر إذا لم يجد سبيلًا إلى سارية المسجد، فقال لي: وَلِّ ظهرك (^٤).\nوهو قول مالك. وروى أشهب عنه أنه لا بأس أن يصلي إلى ظهر رجل، فأما إلى جنبه فلا. وخففه مالك في رواية ابن نافع (^٥).\nوأجاز الكوفيون والثوري والأوزاعي الصلاة خلف المتحدثين (^٦).\nوكرهه ابن مسعود (^٧).\nوعن ابن عمر كان لا يستقبل من يتكلم إلا يوم الجمعة (^٨). وقال ابن سيرين: لا يكون الرجل سترة للمصلي (^٩).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٦١ (٦٤٧١).\n(^٢) رواه ابن أبي شيبة ١/ ٢٥٠ (٢٨٧٩، ٢٨٨٢).\n(^٣) رواه ابن أبي شيبة ١/ ٢٥٠ (٢٨٨٠).\n(^٤) المصدر السابق (٢٨٧٨) وفيه: ولني ظهرك.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ١٩٥، \"مواهب الجليل\" ٢/ ٢٣٥.\n(^٦) انظر: \"الهداية\" ١/ ٦٩.\n(^٧) روى عبد الرزاق ٢/ ٦٠ (٢٤٨٨)، وابن أبي شيبة ٢/ ٦١ (٦٤٦٩)، وابن المنذر في \"الأوسط\" ٥/ ٩٨: أن ابن مسعود قال: ولا تصل وبين يديك قوم يمترون أو يلغون.\n(^٨) رواه ابن أبي شيبة ٢/ ٦١ (٦٤٧٠).\n(^٩) رواه ابن أبي شيبة ١/ ٢٥٠ (٢٨٨٠).","vol":"6","page":69},{"text":"والحديث الآتي في الباب، وهو نوم عائشة بين القبلة وبينه حجة لمن أجاز ذَلِكَ؛ لأنها إذا كانت في قبلته فالرجل أولى.\nومن كره الاستقبال فلما يخشى عليه من اشتغاله بالنظر إليه في صلاته، ولهذا كره الصلاة إلى الحلق لما فيها من الكلام واللغط المشِغلين للمصلي.\nوعن مالك: لا يصلي إلى المتحلقين؛ لأن بعضهم يستقبله. وأرجو أن يكون واسعًا (^١).\nثم ذكر البخاري حديث الأعمش، عن مسلم، عن مَسْرُوقٍ، عَنْ عَائِشَةَ، أَنَّهُ ذُكِرَ عِنْدَهَا مَا يَقْطَعُ الصَّلَاةَ، فَقَالُوا: يَقْطَعُهَا الكَلْبُ وَالْحِمَارُ وَالْمَرْأَةُ. فقَالَتْ: قَدْ جَعَلْتُمُونَا كِلَابًا! لَقَدْ رَأَيْتُ النَّبِيَّ - ﵇ - يُصَلَّي، وَإِنِّي لَبَيْنَهُ وَبَيْنَ القِبْلَةِ .. الحديث.\nوَعَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ نَحْوَهُ.\nوهذا الحديث تقدم مختصرًا في باب: الصلاة عَلَى الفراش والصلاة إلى السرير (^٢). وقد أخرجه مسلم (^٣) والأربعة\nوقوله: (وعن الأعمش) إلى آخره. أخرجه مسندًا قريبًا في باب: من قَالَ: لا يقطع الصلاة شيء (^٤). وفي الاستئذان أيضًا كما ستعلمه (^٥).\nواعترض ابن المنير فقال: الترجمة لا تطابق الحديث، لكن ذاك عَلَى المقصود من باب أولى، وإن لم يكن فيه تصريح بأنها كانت\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ١٩٥، \"التفريع\" ١/ ٢٣٠.\n(^٢) سلف برقم (٣٨٢) كتاب: الصلاة.\n(^٣) برقم (٥١٢) كتاب: الصلاة، باب: الاعتراض بين يدي المصلي.\n(^٤) سيأتي برقم (٥١٤) كتاب: الصلاة.\n(^٥) سيأتي برقم (٦٢٧٦) باب: السرير.","vol":"6","page":70},{"text":"(مستقبلة) (^١) فلعلها كانت منحرفة أو مستدبرة (^٢).\nوفيه نظر، فإنه جاء في بعض طرقه: كاعتراض الجنازة كما سبق في الصلاة عَلَى الفراش. وفي لفظ الإسماعيلي: وأنا معترضة أمامه في القبلة.\nواعتراض الجنازة لا يكون منحرفًا. والجنازة إذا كانت معترضة تكون عَلَى قفاها ووجهها إلى العلو.\nوقد ورد النظر إلى موضع السجود في الصلاة، فالناظر إذًا ناظر إلى وجهها حقيقة، وهو مستقبل حقيقة في بعض الصلاة، فيكفي في ذَلِكَ بعض الصور، ولا سيما وكلاهما عَلَى السرير.\n_________\n(^١) في \"المتواري\" ص ٩١ مستقبلته.\n(^٢) \"المتواري\" ص ٩١.","vol":"6","page":71},{"text":"<span data-type='title' id=toc-556>١٠٣ - باب الصَّلَاةِ خَلْفَ النَّائِمِ</span>\n٥١٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنِى أَبِي، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي وَأَنَا رَاقِدَةٌ مُعْتَرِضَةٌ عَلَى فِرَاشِهِ، فَإِذَا أَرَادَ أَنْ يُوتِرَ أَيْقَظَنِي فَأَوْتَرْتُ. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٥٨٧]\nذكر فيه حديث عائشة: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي وَأَنَا رَاقِدَةٌ مُعْتَرِضَة عَلَى فِرَاشِهِ، فَإِذَا أَرَادَ أَنْ يُوتِرَ أَيْقَظَنِي فَأَوْتَرْتُ.\nهذا الحديث دال على إجازة الصلاة خلف النائم وكرهها طائفة خوف ما يحدث من النائم، فيشغل المصلى أو يضحك فتفسد صلاته.\nقال مالك: لا يصلي إلى نائم إلا أن يكون دونه سترة، وهو قول طاوس.\nوقال مجاهد: أصلي وراء قاعد أحب إلي من أن أصلي وراء نائم.\nوالقول قول من أجاز ذلك للسنة الثابتة فيه، وقد سلف بسط ذلك في باب الصلاة على الفراش.","vol":"6","page":72},{"text":"<span data-type='title' id=toc-557>١٠٤ - باب التَّطَوُّعِ خَلْفَ المَرْأَةِ</span>\n٥١٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ-، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا قَالَتْ: كُنْتُ أَنَامُ بَيْنَ يَدَيْ رَسُولِ اللهِ - ﷺ - وَرِجْلَايَ فِي قِبْلَتِهِ، فَإِذَا سَجَدَ غَمَزَنِي فَقَبَضْتُ رِجْلَيَّ، فَإِذَا قَامَ بَسَطْتُهُمَا. قَالَتْ: وَالْبُيُوتُ يَوْمَئِذٍ لَيْسَ فِيهَا مَصَابِيحُ. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٥٨٨].\nذكر فيه حديث عائشة: كُنْتُ أَنَامُ بَيْنَ يَدَيْ رَسُولِ اللهِ - ﷺ - ورِجْلَايَ فِي قِبْلَتِهِ، فَإِذَا سَجَدَ غَمَزَنِي .. الحديث.\nوقد سلف في الباب المشار إليه (^١).\nوكره كثير من أهل العلم أن تكون المرأة سترة للمصلي (^٢).\nقال مالك: لا يستتر بالمرأة، وأرجو أن تكون السترة بالصبي واسعًا. وقال مرة: لا يصلي وبين يديه امرأة وإن كانت أمه أو أخته إلا أن يكون دونها سترة (^٣).\nوقال الشافعي: لا يستتر بامرأة ولا دابة (^٤).\nووجه كراهتهم لذلك -والله أعلم- لأن الصلاة موضوعة للإخلاص والخشوع، والمصلي خلف المرأة الناظر إليها يخشى عليه الفتنة بها\n_________\n(^١) برقم (٣٨٢) كتاب: الصلاة، باب: الصلاة على الفراش.\n(^٢) قلت: هو قولٌ للمالكية، وقولُ الشافعية.\nانظر: \"النوادر والزيادات\" ١/ ١٩٦، \"المنتقى\" ١/ ٢١١، \"البيان\" ٢/ ١٥٧، \"المجموع\" ٣/ ٢٣٠، \"الإعلام\" ٣/ ٣٠٦.\n(^٣) \"النوادر والزيادات\" ١/ ١٩٦.\n(^٤) \"البيان\" ٢/ ١٥٧.","vol":"6","page":73},{"text":"والاشتغال عن الصلاة بنظره إليها؛ لأن النفوس مجبولة على ذلك، وأينا يملك إربه كما كان - ﷺ - يملكه؛ فلذلك صلى هو خلفها لأمن الشغل؛ بخلافنا.","vol":"6","page":74},{"text":"<span data-type='title' id=toc-558>١٠٥ - باب مَن قَالَ: لَا يَقْطَعُ الصَّلَاةَ شَيْءٌّ</span>\n٥١٤ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبِي قَالَ: حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ، عَنِ الأَسْوَدِ عَنْ عَائِشَةَ. قَالَ الأَعْمَشُ: وَحَدَّثَنِي مُسْلِمٌ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ذُكِرَ عِنْدَهَا مَا يَقْطَعُ الصَّلَاةَ: الْكَلْبُ وَالْحِمَارُ وَالْمَرْأَةُ، فَقَالَتْ: شَبَّهْتُمُونَا بِالْحُمُرِ وَالْكِلَابِ؟ وَاللهِ لَقَدْ رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي، وَإِنِّي عَلَى السَّرِيرِ-بَيْنَهُ وَبَيْنَ الْقِبْلَةِ- مُضْطَجِعَةً فَتَبْدُو لِي الْحَاجَةُ، فَأَكْرَهُ أَنْ أَجْلِسَ فَأُوذِيَ النَّبِيَّ - ﷺ - فَأَنْسَلُّ مِنْ عِنْدِ رِجْلَيْهِ. [انظر: ٣٨٣ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٥٨٨]\n\n٥١٥ - حَدَّثَنَا إِسْحَاقُ قَالَ: أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي ابْنُ أَخِي ابْنِ شِهَابٍ أَنَّهُ سَأَلَ عَمَّهُ عَنِ الصَّلَاةِ يَقْطَعُهَا شَيْءٌ، فَقَالَ: لَا يَقْطَعُهَا شَيْءٌ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: لَقَدْ كَانَ رَسُولُ اللهِ - ﷺ - يَقُومُ فَيُصَلِّي مِنَ اللَّيْلِ، وَإِنِّي لَمُعْتَرِضَةٌ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ عَلَى فِرَاشِ أَهْلِهِ. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٥٩٠]\nذكر فيه حديث عائشة: ذُكِرَ عِنْدَهَا مَا يَقْطَعُ الصَّلَاةَ فذكر: الكَلْبُ وَالْحِمَارُ وَالْمَرْأَةُ .. الحديث.\nوقد سلف قريبًا في باب استقبال الرجل صاحبه (^١).\nثم قال البخاري: حَدَّثنَا إِسْحَاقُ، ثنا يَعْقُوبُ بْنُ إِبْرَاهِيمَ.\nثم ساق حديث عائشة: لَقَدْ كَانَ رَسُولُ اللهِ - ﷺ - يَقُومُ فَيُصَلِّي مِنَ اللَّيْلِ، وَإِنِّي لَمُعْتَرِضَةٌ بَيْنَهُ وَبَيْنَ القِبْلَةِ عَلَى فِرَاشِ أَهْلِهِ.\nوإسحاق هذا: هو الكوسج، كما قاله أبو نعيم (^٢)، وفي بعض النسخ:\n_________\n(^١) سلف برقم (٥١١) كتاب: الطهارة.\n(^٢) قال الجياني في \"تقييد المهمل\" ٣/ ٩٦٣: نسبة ابن السكن في بعض هذِه المواضع إسحاق بن إبراهيم يعني: ابن راهويه.\nقلت: جزم به الحافظ أنه ابن راهويه، وقال: وبذلك جزم ابن السكن وفي غير =","vol":"6","page":75},{"text":"إسحاق بن إبراهيم (^١).\nوقد سلف فقه الباب في باب: الصلاة على الفراش واضحًا.\nوقول البخاري: (من قال: لا يقطع الصلاة شيء) لعله إشارة إلى الحديث الذي أوردناه هناك: \"لا يقطع الصلاة شيء وادرءوا ما استطعتم\" (^٢).\nوأشار به إلى التوقف في صحته، ويحتمل أنه أراد به قول الزهري: لا يقطعها شيء كما ساقه في الحديث الثانى؛ فلهذا قال: من قال -أي: من الأمة- لا أنه في نفس الحديث.\n_________\n= رواية أبي ذر حدثنا إسحاق غير منسوب، وزعم أبو نعيم أنه ابن منصور الكوسج، والأول أولى. اهـ. انظر: \"الفتح\" ١/ ٥٩٠.\n(^١) هذِه الزيادة في نسخة أبي ذر الهروي، وهي صحيحة عنده أو عند الحافظ اليونيني كما نبه عليه مصححوا الطبعة اليونينية. انظر: ١/ ١٠٩.\n(^٢) من حديث أبي سعيد: رواه أبو داود برقم (٧١٩)، وابن أبي شية ١/ ٢٥٠ (٢٨٨٣) بهذا اللفظ. وضعفه الألباني في \"ضعيف أبي داود\" برقم (٥١١) دون قوله: \"وادرءوا ما استطعتم\": فهي صحيحة.","vol":"6","page":76},{"text":"<span data-type='title' id=toc-559>١٠٦ - باب إِذَا حَمَلَ جَارِيَةً صَغِيَرةً عَلَى عُنُقِهِ فِي الصَّلَاةِ</span>\n٥١٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ عَامِرِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ، عَنْ أَبِي قَتَادَةَ الأَنْصَارِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي وَهْوَ حَامِلٌ أُمَامَةَ بِنْتَ زَيْنَبَ بِنْتِ رَسُولِ اللهِ - ﷺ - وَلأَبِي الْعَاصِ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ، فَإِذَا سَجَدَ وَضَعَهَا، وَإِذَا قَامَ حَمَلَهَا. [٥٩٩٦ - مسلم: ٥٤٣ - فتح: ١/ ٥٩٠]\nذكر فيه حديث أبي قتادة: أَنَّه - ﷺ - كَانَ يُصَلَّي وَهْوَ حَامِلٌ أمَامَةَ بِنْتَ زَيْنَبَ ابنة رَسُولِ اللهِ - ﷺ - وَلأَبِي العَاصِ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ، فَإِذَا سَجَدَ وَضَعَهَا، وَإِذَا قَامَ حَمَلَهَا.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا (^١).\nثانيها:\nأبو قتادة هو الحارث بن ربعي كما سلف.\nوأمامة هذِه تزوجها عليّ بعد وفاة فاطمة بوصايتها. وزينب أكبر بناته - ﷺ - ورضي عنهن.\nوأبو العاصي اسمه جهشم على أحد الأقوال الستة، أمه هالة بنت خويلد بن أسد أخت خديجة.\nوقوله: (ربيعة) كذا رواه البخاري وأكثر رواة \"الموطأ\" عن مالك (^٢).\n_________\n(^١) مسلم (٥٤٣) كتاب: المساجد، باب: جواز حمل الصبيان في الصلاة.\n(^٢) قلت: كذا هو بالتاء المربوطة المؤنثة في رواية القعنبي (٣٢٤)، ورواية يحيى ص ١٢٣. قال العيني ٤/ ١٣٦: وفي أحاديث \"الموطأ\" للدارقطني: قال ابن نافع =","vol":"6","page":77},{"text":"وقيل إنه نسبه إلى الجد، والمعروف أنه ابن الربيع، ونسب أمامة إلى أمها دونه لأجل الشرف، ثم بين بعبارة لطيفة أنها لأبي العاصي ابن\n_________\n= وعبد الله بن يوسف والقعنبي في رواية إسحاق عنه وابن وهب، وابن بكير وابن القاسم وأيوب بن صالح، عن مالك: ولأبي العاص بن ربيعة بن عبد شمس، وقال محمد بن الحسن، ولأبي العاص بن الربيع مثل قول معن وأبي مصعب. اهـ\nورواه أبو مصعب في \"موطائه\" ١/ ٢٢١ (٥٦٦)، وكذا مسلم (٥٤٣/ ٤١): ابن الربيع. قال القاضي عياض في \"إكمال المعلم\" ٢/ ٤٧٦: ذكر مسلم في هذا الحديث من رواية مالك أمامة بنت زينب، ولأبي العاص بن ربيعة كذا للسمرقندي ولغيره: ابن ربيع. اهـ.\nقلت: وقع في أحدى النسخ \"الإكمال\" بعد السابق: أكثر رواة الموطأ يقولون: ربيعة ورواه بعضهم: ربيع اهـ ثم قال: وهو قول غير مالك، وقول أهل النسب.\nوقال الأصيلي: وهو ابن الربيع بن ربيعة، نسبه إلى جده، وهذا الذي قاله غير معلوم، ونسبه عند أهل النسب والخبر بلا خلاف: أبو العاص بن الربيع بن عبد العزى بن عبد شمس بن عبد مناف. اهـ\nوذكر النووي في \"شرح مسلم\" ٥/ ٣٣ أن ابن الربيع هو الصحيح وأنها رواية أكثر من روى \"الموطأ\". ونقل ابن رجب الحنبلي في \"الفتح\" له ٢/ ٧١٩ أن عامة رواة \"الموطأ\" عن مالك رووها: \"ربيعة\" بتاء في آخرها، ثم نبه أن الصواب: ابن الربيع، وقال الحافظ في \"الفتح\" ١/ ٥٩١: قوله ابن ربيعة بن عبد شمس. كذا رواه الجمهور عن مالك، ورواه يحيى بن بكير ومعن بن عيسى وأبو مصعب وغيرهم عن مالك فقالوا: ابن الربيع وهو الصواب. اهـ\nأما عن نسبة البخاري: ربيعة بن عبد شمس.\nفقد قال الكرماني في \"شرحه\" ١/ ١٦٩: واعلم أن البخاري نسبه مخالفًا للقوم من جهتين. قال ربيعة بحرف التأنيث، وعندهم الربيع بدونه، وقال ابن الأثير: جاء في \"صحيح البخاري\" أبو العاص بن عبد شمس، وهم قالوا: ربيع بن عبد العزى بن عبد شمس، وذلك خلاف الجماعة. اهـ\nورده الحافظ في \"الفتح\" ١/ ٥٩١ بقوله بعد أن بين أن الكرماني غفل في هذا الموضع: فالواقع أن من أخرجه من القوم من طريق مالك كالبخاري فالمخالفة فيه إنما هي من مالك.","vol":"6","page":78},{"text":"الربيع تحريا للأدب في نسبتها.\nثالثها: في فوائده، وهي عشرة:\nالأولى: صحة صلاة من حمل آدميًّا أو حيوانًا طاهرًا من طير أو شاة، أو غيرهما -وإن كان غير مستجمر- لأنه الغالب على الصغار (^١).\nوصحح أصحابنا البطلان فيما إذا حمل مستجمرًا؛ لعدم الحاجة إليه (^٢).\nالثانية: طهارة ثياب الصبيان وأجسادهم إلى أن تتحقق النجاسة.\nوشذ الحسن، فكره الصلاة في ثيابهم (^٣).\n_________\n(^١) هذا قول الشافعية والحنابلة. انظر للشافعية: \"الحاوي الكبير\" ٢/ ٢٦٥، \"المهذب\" ١/ ٢١٢، \"البيان\" ٢/ ١٠٣. وللحنابلة: \"المغني\" ٢/ ٤٦٧، \"الشرح الكبير\" ٣/ ٢٨٢، \"كشاف القناع\" ٢/ ١٩٣.\nوحكى الإجماع على صحة الصلاة النووي في \"المجموع\" ٣/ ١٥٧، والمرداوي في \"الإنصاف\" ٣/ ٢٩٣.\n(^٢) اختلف الفقهاء في صحة صلاة مَنْ حمل مستجمرًا على قولين:\nالقول الأول: بأن صلاة صحيحة، وهو قولٌ للشافعية، والصحيح عند الحنابلة.\nانظر للشافعية: \"البيان\" ٢/ ١٠٣، \"العزيز\" ٢/ ٢٠، \"مغني المحتاج\" ١/ ٤٠٧. وللحنابلة: \"الإنصاف\" ٣/ ٢٩٣، \"المبدع\" ١/ ٣٨٨، \"شرح منتهى الإرادات\" ١/ ١٥٣.\nالقول الثاني بأن صلاته تبطل بذلك، وهو الأصح عند الشافعية، وقولٌ عند الحنابلة.\nانظر للشافعية: \"المجموع\" ٣/ ١٥٧، \"نهاية المحتاج\" ٢/ ٢٦، \"حاشية الجمل\" ٢/ ٤٢٠. وللحنابلة: \"الإنصاف\" ٣/ ٢٩٣.\n(^٣) \"المغني\" ١/ ١١٢.","vol":"6","page":79},{"text":"الثالثة: عدم بطلان الصلاة، بالعمل القليل (^١)، وكذا الكثير المتفرق.\nالرابعة: التواضع مع الصبيان وملاطفتهم ورحمتهم، وكأن السر فيه دفع ما كانت العرب تأنفه من حمل البنات كِبرًا.\nالخامسة: جواز حمل الصبي والصبية في الصلاة. وسواء الفرض في ذلك والنفل، والإمام والمأموم والمنفرد (^٢).\nوجملة أصحاب مالك على أن ذلك كان في النافلة (^٣).\nويرده رواية أبي داود أن ذلك كان في الظهر أوالعصر (^٤)، ورواية\n_________\n(^١) نقل الإجماع على ذلك ابن بطال في \"شرحه\" ٢/ ١٤٥. ونبه على عدم بطلان الصلاة بالعمل القليل المجمع أو المفترق النووي في \"شرح مسلم\" ٥/ ٣٢.\n(^٢) قال ابن المنذر: الأشياء على الطهارة، ما لم يوقن المرء بنجاسة تحل فيه يدل عليه هذا الحديث؛ لأن الصلاة لو كانت لا تجزئ في ثياب الصبيان ما صلى رسول الله - ﷺ - وهو حامل أمامة بنت بنت رسول الله - ﷺ - وهو في الصلاة، فإذا سجد وضعها وإذا قام حملها، ولا فرق بين أن يصلي المرء في ثوب نجس، وبين أن يحمل ثوبًا نجسًا. انظر: \"الأوسط\" ٥/ ٦٤. قال الشوكاني: والحديث -يعني: حديث أمامة- يدل على أن مثل هذا الفعل معفو عنه، من غير فرق بين الفريضة والنافلة والمنفرد والمؤتم. انظر: \"نيل الأوطار\" ١/ ٦٥٣.\n(^٣) \"المنتقى\" ١/ ٣٠٤.\n(^٤) \"سنن أبي داود\" (٩٢٠).\nقال المنذري في \"مختصره\" ١/ ٤٣٢: في إسناده محمد بن إسحاق بن يسار، وقد أثنى عليه غير واحد، وتكلم فيه غير واحد.\nوقال الألباني في \"ضعيف أبي داود\" (١٦٣): إسناده ضعيف، محمد بن إسحاق مدلس وقد عنعنه، والحديث في الصحيحين باختصار.\nثم قال: والحديث رواه الليث بن سعد عن المقبري … نحوه، لكن ليس فيه تعيين الصلاة أنها لظهر أو العصر، ولا ذكر بلال. وكذلك رواه آخرون عن عمرو بن سليم الزرقي، فالحديث صحيح بدون هذِه الزيادات.","vol":"6","page":80},{"text":"الطبراني أن ذلك كان في الصبح (^١).\nوادعى بعضهم نسخه بتحريم العمل في الصلاة، وبعضهم خصوصية ذلك بالشارع، وبعضهم: أن ذلك كان لضرورة، أو أن ذلك منها لا منه، ولا دلالة على ذلك (^٢).\nالسادسة: ترجيح الأصل، وهو الطهارة على الغالب.\nالسابعة: إدخال الصبيان المساجد. فإن عورض بالنهي عنه (^٣) فالجواب ضعفه.\nالثامنة: العفو عن شغل القلب في الصلاة بمثل هذا (^٤).\n_________\n(^١) \"المعجم الكبير\" ٢٢/ ٤٤٢ (١٠٧٩).\n(^٢) صرح بأنهم بعض المالكية النوويُّ في \"شرحه\" ٥/ ٣٢ وقال: وكل هذِه الدعاوي باطلة ومردودة، فإنه لا دليل عليها ولا ضرورة إليها بل الحديث صحيح في جواز ذلك، وليس فيه ما يخالف قواعد الشرع؛ لأن الآدمي طاهر وما في جوفه من النجاسة معفو عنه.\n(^٣) روي هذا النهي في حديث عن واثلة بن الأسقع أن النبي - ﷺ - قال: \"جنبوا مساجدكم صبيانكم … \" الحديث. رواه ابن ماجه (٧٥٠)، وضعف إسناده البوصيري في \"زوائده\" ص ١٢٨ (٢٥٢)، ورواه البيهقي باللفظ المتقدم عن أبي أمامة وواثلة ١٠/ ١٠٣، وقال: فيه العلاء بن كثير هذا شامي منكر الحديث.\nوقيل: عن مكحول، عن يحيى بن العلاء، عن معاذ مرفوعًا، وليس بصحيح.\nوضعفه عبد الحق في \"الأحكام الوسطى\" ١/ ٢٩٧، وابن القطان في \"الوهم والإيهام\" ٣/ ١٩٠، وابن الجوزي في \"العلل المتناهية\" ١/ ٤٠٤. والمصنف في \"البدر المنير\" ٩/ ٥٦٦.\n(^٤) قال الخطابي في \"أعلام الحديث\" ١/ ٤٢١: ويشبه أن يكون النبي - ﷺ - لا يتعمد حمل الصبية ووضعها في كل خفض ورفع من ركعات الصلاة؛ لأن ذلك يشغله عن صلاته وعن لزوم الخشوع فيها، وإنما هو أنَّ الصبية قد كانت ألفته وأنست بقربة، وأنها كانت إذا سجد جاءت فتعلقت بأطرافه والتزمته، فينهض من سجوده فيخليها وشأنها، فتبقى محمولة كذلك إلى أن يركع، فيرسلها إلى الأرض، حتى إذا =","vol":"6","page":81},{"text":"التاسعة: إكرام أولاد المحارم بالحمل جَبْرًا لهم ولأصولهم.\nالعاشرة: عدم النقض بالمحارم، لكن من في السن المذكور لا اعتبار له بلمْسه.\nويجوز أن يكون من وراء حائل.\nقال ابن عبد البر: وحمله أمامة محمول عند أهل العلم أن ثيابها كانت طاهرة، وأنه أمن منها مما يحدث للصبيان من البول وغيره.\nوجائز أن يعلم مالا يعلمه غيره (^١).\nقال ابن بطال: أدخل البخاري هذا الحديث هنا؛ ليدل أن حمل\nالمصلي الجارية على العنق لا يضر صلاته؛ لأن حملها أشد من مرورها بين يديه، فلما لم يضر حملها؛ كذلك لا يضر مرورها (^٢).\n_________\n= سجد وأراد النهوض عاد إلى مثله. اهـ. بتصرف.\nقال النووي في \"شرح مسلم\" ٥/ ٣٢: وهو باطل ودعوى مجردة، ومما يرده قوله في \"صحيح مسلم\": فإذا قام حملها.\nوقال ابن رجب في \"الفتح\" له ٢/ ٧٢٤ رادًّا كلام الخطابي: هذا تبطله الأحاديث الصحيحة المصرحة بأن خرج على الناس وهو حاملها، ثم صلى لهم وهو حاملها.\n(^١) \"التمهيد\" ٢٠/ ٩٨.\n(^٢) \"شرح ابن بطال\" ٢/ ١٤٤.","vol":"6","page":82},{"text":"<span data-type='title' id=toc-560>١٠٧ - باب الصلاة على فِرَاشٍ فِيهِ حَائِضٌ</span>\n٥١٧ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ قَالَ: أَخْبَرَنَا هُشَيْمٌ عَنِ الشَّيْبَانِيِّ، عَنْ عَبْدِ اللهِ بْنِ شَدَّادِ بْنِ الْهَادِ قَالَ: أَخْبَرَتْنِي خَالَتِي مَيْمُونَةُ بِنْتُ الْحَارِثِ قَالَتْ: كَانَ فِرَاشِي حِيَالَ مُصَلَّي النَّبِيِّ - ﷺ - فَرُبَّمَا وَقَعَ ثَوْبُهُ عَلَيَّ وَأَنَا عَلَى فِرَاشِي. [انظر: ٣٣٣ - مسلم: ٥١٣ - فتح: ١/ ٥٩٣]\n\n٥١٨ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ قَالَ: حَدَّثَنَا الشَّيْبَانِيُّ سُلَيْمَانُ حَدَّثَنَا عَبْدُ اللهِ بْنُ شَدَّادٍ قَالَ: سَمِعْتُ مَيْمُونَةَ تَقُولُ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي وَأَنَا إِلَى جَنْبِهِ نَائِمَةٌ، فَإِذَا سَجَدَ أَصَابَنِي ثَوْبُهُ، وَأَنَا حَائِضٌ. وَزَادَ مُسَدَّدٌ، عَنْ خَالِدٍ قَالَ: حَدَّثَنَا سُلَيْمَانُ الشَّيْبَانِيُّ: وَأَنَا حَائِضٌ. [انظر: ٣٣٣ - مسلم: ٥١٣ - فتح: ١/ ٥٩٣]\nذكر فيه حديث ميمونة: كَانَ فِرَاشِي حِيَالَ مُصَلَّى النَّبِيِّ - ﷺ -، فَرُبَّمَا وَقَعَ ثَوْبُهُ عَلَيَّ وَأَنَا عَلَى فِرَاشِي وأنا حائض .. الحديث.\nهذا الحديث سلف في أواخر الحيض (^١)، وفي باب: إذا أصاب ثوب المصلي امرأته إذا سجد (^٢).\nو(حيال): بمعنى حذاء كما هو مصرح به هناك، وأصله محول، فقلبت الواو ياءً لأجل الكسرة. وحيال، وحذاء، وتجاه، ووجاه كله بمعنى المقابلة والموازاة عند العرب.\nقال الجوهري: قعد حياله، وحياله بالكسر أي: بإزائه، وأصله الواو (^٣).\nوهذا الحديث حجة في أن الحائض لا تقطع الصلاة، وهو أيضًا وشبهه من الأحاديث التي فيها اعتراض المرأة بين المصلي وقبلته (^٤).\n_________\n(^١) سلف برقم (٣٣٣) كتاب: الحيض، باب: الصلاة على النفساء وسنتها.\n(^٢) سلف برقم (٣٧٩) كتاب: الصلاة.\n(^٣) \"الصحاح\" ٤/ ١٦٧٩.\n(^٤) انظر منها السالف برقم (٥١٤) قريبًا.","vol":"6","page":83},{"text":"وفيها دليل على أن النهي إنما هو عن المرور خاصة، لا عن القعود بين يدي المصلي.\nواستدل العلماء بأن المرور لا يضر بدليل جواز القعود (^١).\nوقول البخاري وزاد مسدد إلى … آخره، قد سلف ذلك مسندًا في الباب الثاني المشار إليه (^٢).\n_________\n(^١) نقل هذا الاستدلال ابن بطال في \"شرحه\" ٢/ ١٤٥.\n(^٢) سلف برقم (٣٧٩) كتاب: الصلاة، باب: إذا أصاب ثوب المصلى امرأته إذا سجد.","vol":"6","page":84},{"text":"<span data-type='title' id=toc-561>١٠٨ - باب هَل يَغمِزُ الرَّجُلُ امْرَأَتَهُ عِنْدَ السُّجُودِ لِكَيْ يَسْجُدَ</span>؟\n٥١٩ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ قَالَ: حَدَّثَنَا يَحْيَى، قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ قَالَ: حَدَّثَنَا الْقَاسِمُ عَنْ عَائِشَةَ - ﵂ - قَالَتْ: بِئْسَمَا عَدَلْتُمُونَا بِالْكَلْبِ وَالْحِمَارِ؟! لَقَدْ رَأَيْتُنِي وَرَسُولُ اللهِ - ﷺ - يُصَلِّي، وَأَنَا مُضْطَجِعَةٌ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ، فَإِذَا أَرَادَ أَنْ يَسْجُدَ غَمَزَ رِجْلَيَّ فَقَبَضْتُهُمَا. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ١/ ٥٩٣]\nذكر فيه حديث عائشة: بِئْسَمَا عَدَلْتُمُونَا بِالْكَلْبِ وَالْحِمَارِ؟! .. إلى آخره.\nوقد سلف بفقهه أيضًا (^١).\n_________\n(^١) انظره في شرح الحديث السالف برقم (٣٨٢) كتاب: الصلاة، باب: الصلاة على الفراش. فقد بسط المصنف -﵀- القول عليه هناك، وقد وردت فوائد منثورة في مكررات الحديث في \"الصحيح\" فانظرها ففيها زيادة بيان.","vol":"6","page":85},{"text":"<span data-type='title' id=toc-562>١٠٩ - باب المَرْأَةِ تَطْرَحُ عَنِ المُصَلِّي شَيْئًا مِنَ الأَذى</span>\n٥٢٠ - حَدَّثَنَا أَحْمَدُ بْنُ إِسْحَاقَ السُّرْمَارِيُّ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى قَالَ: حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ قَالَ: بَيْنَمَا رَسُولُ اللهِ - ﷺ - قَائِمٌ يُصَلِّى عِنْدَ الْكَعْبَةِ، وَجَمْعُ قُرَيْشٍ فِى مَجَالِسِهِمْ إِذْ قَالَ قَائِلٌ مِنْهُمْ: أَلَا تَنْظُرُونَ إِلَى هَذَا الْمُرَائِى، أَيُّكُمْ يَقُومُ إِلَى جَزُورِ آلِ فُلَانٍ، فَيَعْمِدُ إِلَى فَرْثِهَا وَدَمِهَا وَسَلَاهَا فَيَجِئُ بِهِ، ثُمَّ يُمْهِلُهُ حَتَّى إِذَا سَجَدَ وَضَعَهُ بَيْنَ كَتِفَيْهِ؟ فَانْبَعَثَ أَشْقَاهُمْ، فَلَمَّا سَجَدَ رَسُولُ اللهِ - ﷺ - وَضَعَهُ بَيْنَ كَتِفَيْهِ، وَثَبَتَ النَّبِيُّ - ﷺ - سَاجِدًا، فَضَحِكُوا حَتَّى مَالَ بَعْضُهُمْ إِلَى بَعْضٍ مِنَ الضَّحِكِ، فَانْطَلَقَ مُنْطَلِقٌ إِلَى فَاطِمَةَ ﵍ وَهْىَ جُوَيْرِيَةٌ، فَأَقْبَلَتْ تَسْعَى، وَثَبَتَ النَّبِيُّ - ﷺ - سَاجِدًا حَتَّى أَلْقَتْهُ عَنْهُ، وَأَقْبَلَتْ عَلَيْهِمْ تَسُبُّهُمْ، فَلَمَّا قَضَى رَسُولُ اللهِ - ﷺ - الصَّلَاةَ قَالَ \"اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ، اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ، اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ\" ثُمَّ سَمَّى \"اللَّهُمَّ عَلَيْكَ بِعَمْرِو بْنِ هِشَامٍ، وَعُتْبَةَ بْنِ رَبِيعَةَ، وَشَيْبَةَ بْنِ رَبِيعَة، وَالْوَلِيدِ بْنِ عُتْبَةَ، وَأُمَيَّةَ بْنِ خَلَفٍ، وَعُقْبَةَ بْنِ أَبِي مُعَيْطٍ، وَعُمَارَةَ بْنِ الْوَلِيدِ\". قَالَ عَبْدُ اللهِ: فَوَاللهِ لَقَدْ رَأَيْتُهُمْ صَرْعَى يَوْمَ بَدْرٍ، ثُمَّ سُحِبُوا إِلَى الْقَلِيبِ قَلِيبِ بَدْرٍ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ - \"وَأُتْبِعَ أَصْحَابُ الْقَلِيبِ لَعْنَةً\". [انظر: ٢٤٠ - مسلم: ١٧٩٤ - فتح: ١/ ٥٩٤]\nذكر فيه حديث عبد الله بن مسعود.\nوقد سلف بطوله في الطهارة، والكلام عليه مستوفي (^١).\nوهذِه الترجمة قريبة من معنى الأبواب المتقدمة قبلها، وذلك أن\nالمرأة إذا تناولت طرح ما على ظهر المصلي من الأذى فجنها لا تقصد\n_________\n(^١) سلف برقم (٢٤٠) باب: إذا ألقي على ظهر المصلي قذر أو جيفة لم تفسد عليه\nصلاته.","vol":"6","page":86},{"text":"إلى أخذ ذلك من ورائه إلا كما تقصد إلى أخذه من أمامه، بل تتناول ذلك من أي جهات المصلي أمكنها تناوله وسهل عليها طرحه. فإن لم يكن هذا المعنى أشد من مرورها بين يديه فليس بدونه.\nومن هذا الحديث استنبط العلماء حكم المصلي إذا صلى بثوب نجس وأمكنه طرحه في الصلاة فطرحه.\nفذهب الكوفيون إلى أنه يتمادى في صلاته ولا يقطعها، وروي مثله عن ابن عمر، والقاسم والنخعي والحسن البصري والحكم وحماد.\nوبه قال مالك في رواية ابن وهب، وقال مرة: يقطع وينزع ويستأنف.\nقال إسماعيل: وعلى مذهب عبد الملك يتم صلاته ولا يقطعها ويعيد، وهو قول الكوفيين.\nقال ابن بطال: ورواية ابن وهب عن مالك أشبه، والرواية الأخرى استحسان منه واحتياط للصلاة، والأصل في ذلك ما فعله الشارع من أنه لم يقطع صلاته والحالة هذِه بل تمادى فيها حتى أكملها.\nوالحجة في السنة لا فيما خالفها، ولا وجه لمن قال بالإعادة؛\nلأنه إن جاز التمادي فلا معنى للإعادة وإلا فالتمادي فيما لا يجزئ لا معنى له.\nوهؤلاء الذين دعا عليهم الشارع كانوا ممن لم يرج إجابتهم ورجوعهم إلى الإسلام؛ فلذلك دعا عليهم بالهلاك، فأجاب الله تعالى دعاءه فيهم، وهم الذين أخبر الله -﷿- أنه كفاه إياهم بقوله: ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ [الحجر: ٩٥].","vol":"6","page":87},{"text":"فأما كل من رجا منه الرجوع والتوبة عما هو عليه فلم يعجل بالدعاء عليه، بل دعا له بالهدى والتوبة، فأجاب الله تعالى دعاءه فيهم. وفيه: الدعاء على أهل الكفر إذا جنوا جنايات وآذوا المؤمنين (^١).\n_________\n(^١) من قوله: ومن هذا الحديث استنبط العلماء .. إلى هنا بسياق مقارب جدًّا من \"شرح ابن بطال\" ٢/ ١٤٦ - ١٤٧.","vol":"6","page":88},{"text":"٩\n\nكِتابُ مَوَاقيْتِ الصَّلَاةِ وفضلها","vol":"6","page":89},{"text":"[بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ]\n\n<span data-type='title' id=toc-563>٩ - كِتابُ مَوَاقيْتِ الصَّلَاةِ</span>\nوفضلها\n\nو<span data-type='title' id=toc-564>قوله ﴿إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا﴾</span> [النساء: ١٠٣] وَقَّتَهُ عَلَيْهِمْ.\n٥٢١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ قَالَ: قَرَأْتُ عَلَى مَالِكٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَخَّرَ الصَّلَاةَ يَوْمًا، فَدَخَلَ عَلَيْهِ عُرْوَةُ بْنُ الزُّبَيْرِ، فَأَخْبَرَهُ أَنَّ الْمُغِيرَةَ بْنَ شُعْبَةَ أَخَّرَ الصَّلَاةَ يَوْمًا وَهْوَ بِالْعِرَاقِ، فَدَخَلَ عَلَيْهِ أَبُو مَسْعُودٍ الأَنْصَارِيُّ فَقَالَ: مَا هَذَا يَا مُغِيرَةُ؟ أَلَيْسَ قَدْ عَلِمْتَ أَنَّ جِبْرِيلَ نَزَلَ فَصَلَّى، فَصَلَّى رَسُولُ اللهِ - ﷺ -، ثُمَّ صَلَّى فَصَلَّى رَسُولُ اللهِ - ﷺ -، ثُمَّ صَلَّى فَصَلَّى رَسُولُ اللهِ - ﷺ - ثُمَّ صَلَّى فَصَلَّى رَسُولُ اللهِ - ﷺ -، ثُمَّ صَلَّى فَصَلَّى رَسُولُ اللهِ - ﷺ -، ثُمَّ قَالَ \"بِهَذَا أمِرْتُ؟ \". فَقَالَ عُمَرُ لِعُرْوَةَ: أعْلَمْ مَا تُحَدِّثُ، أَوَإِنَّ جِبْرِيلَ هُوَ أَقَامَ لِرَسُولِ اللهِ - ﷺ - وَقْتَ الصَّلَاةِ؟ قَالَ عُرْوَةُ: كَذَلِكَ كَانَ بَشِيرُ بْنُ أَبِي مَسْعُودٍ يُحَدِّثُ عَنْ أَبِيهِ. [٣٢٢١، ٤٠٠٧ - مسلم: ٦١٠ - فتح:٢/ ٣]\n\n٥٢٢ - قَالَ عُرْوَةُ: وَلَقَدْ حَدَّثَتْنِى عَائِشَةُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي الْعَصْرَ، وَالشَّمْسُ فِي حُجْرَتِهَا قَبْلَ أَنْ تَظْهَرَ. [٥٤٤، ٥٤٥، ٥٤٦، ٣١٠٣ - مسلم: ٦١١ - فتح: ٢/ ٦]","vol":"6","page":91},{"text":"روى إسماعيل القاضي في \"أحكامه\" في هذِه الآية من طريق حمران عن عثمان مرفوعًا: \"من علم أن الصلاة عليه حقًّا يقينًا واجبًا مكتوبًا دخل الجنة\" (^١).\nوعن عكرمة عن ابن عباس: ﴿كِتَابا مَوْقُوتًا﴾: موجبًا (^٢)، وكذا رواه من طرق.\nوقوله: (وقته عليهم) قال ابن التين: رويناه عن البخاري بالتشديد، وهو في اللغة بالتخفيف، ويدل على صحته موقوتًا؛ إذ لو كان مشددًا لكان موقتًا. تقول: وقته فهو موقوت إذا بين للفعل وقتًا يفعل فيه.\nوالمواقيت جمع ميقات، وهو الوقت المضروب للفعل والموضع (^٣).\nثم ذكر البخاري بإسناده إلى ابن شهاب: أَنَّ عُمَرَ بْنَ عَبْدِ العَزِيزِ أَخَّرَ الصَّلَاةَ يَوْمًا .. الحديث بطوله.\n_________\n(^١) رواه عبد بن حميد في \"المنتخب\" ١/ ١٠٥ (٤٩)، وعبد الله بن أحمد في \"زوائده على مسند أبيه\" ١/ ٦٠، والبزار في \"مسنده\" ٢/ ٨٧ (٤٤٠) وقال: هذا حديث مرفوع لا نعلم روي إلا عن عثمان، والحاكم ١/ ٧٢، والبيهقي ١/ ٣٥٨، وفي \"شعب الإيمان\" ٣/ ٣٩ - ٤٠ (٢٨٠٨) وقد زاد محققها في الإسناد: حدثنا أبي- بعد عبد الله بن أحمد موهمًا أن الحديث من \"مسند أحمد\" وليس هو كذلك كما ورد في \"مجمع الزوائد\" ١/ ٢٨٨. فليستدرك من هنا. وقال الألباني في \"صحيح الترغيب والترهيب\" (٣٨٢): حسن لغيره، وقال: رواه أبو يعلى وعبد الله ابن الإمام أحمد في زياداته على \"المسند\"، والحاكم وصححه وليس عند ولا عن عبد الله لفظه \"مكتوب\".\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٢٦٢ (١٠٤٠٠).\n(^٣) قال ابن منظور في \"لسان العرب\" ٨/ ٤٨٨٧. مادة: وقت: وَقَّت الشيء يوقَّته، وَوَقَتهُ يقتُهُ إذا بيَّن حده، ثم اتُّسِعَ فيه فأطلق على المكان، فقيل للموضع: ميقات، وهو مفعال منه، وأصله مِوْقات، فقلبت الواو ياءً لكسرة الميم.","vol":"6","page":92},{"text":"وأخرجه في بدء الخلق (^١)، وغزوة بدر (^٢).\nوأخرجه مسلم وأبو داود والنسائي وابن ماجه (^٣)، وهو أول حديث في \"الموطأ\" (^٤) وطرقه البخاري.\nوحديث صلاته في الوقتين أخرجه أبو داود والترمذي وغيرهما، وله طرق (^٥). وفي \"الصحيح\" ما يشهد له.\n_________\n(^١) سيأتي برقم (٣٢٢١) باب: ذكر الملائكة.\n(^٢) سيأتي برقم (٤٠٠٧) كتاب: المغازي، باب: شهود الملائكة بدرًا.\n(^٣) رواه مسلم (٦١٠) كتاب: المساجد، باب: أوقات الصلوات الخمس، وأبو داود برقم (٣٩٤)، والنسائي ١/ ٢٤٥ - ٢٤٦، وابن ماجه (٦٦٨).\n(^٤) \"الموطأ\" ١/ ٣ (١ - ٢).\n(^٥) ورد هذا الحديث عن جمع من الصحابة منهم: جابر وابن عباس وأبي هريرة وأبي مسعود الأنصاري وغيرهم:\nفأما حديث جابر:\nفرواه الترمذي (١٥٠)، والنسائي ١/ ٢٦٣، وأحمد ٣/ ٣٣٠ - ٣٣١، وابن راهويه كما في \"نصب الراية\" ١/ ٢٢٢، وابن حبان ٤/ ٢٣٥ - ٢٣٦ (١٤٧٢)، والدارقطني ١/ ٢٥٦ - ٢٥٧، والحاكم ١/ ١٩٥ - ١٩٦، والبيهقي ١/ ٣٦٨. قال البخاري في حكاة عن الترمذي ١/ ٢٨٢ أصح شيء في المواقيت حديث جابر.\nوقال الترمذي: حسن صحيح غريب، وقال الحاكم: صحيح مشهور لحسين بن علي الأصغر. وقال ابن القطان في \"الوهم والإيهام\" ٢/ ٤٦٧: يجب أن يكون مرسلًا. وصححه الألبانى في \"الإرواء\" (٢٥٠).\nوأما حديث ابن عباس:\nفرواه أبو داود (٣٩٣)، والترمذي (١٤٩)، وأحمد ١/ ٣٣٣، والشافعي ١/ ٥٠ - ٥١ (١٤٦)، وعبد الرزاق ١/ ٥٣١ (٢٠٢٨)، وابن أبي شيبة ١/ ٢٨٠ (٣٢٢٠)، وأبو يعلى ٥/ ١٣٤ - ١٣٥ (٢٧٥٠)، وابن الجارود في \"المنتقى\" (١٤٩)، وابن خزيمة ١/ ١٦٨ (٣٢٥)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٤٦، والطبراني ١٠/ ٣٠٩ (١٠٧٥٢)، والدارقطني ١/ ٢٥٨، والحاكم ١/ ١٩٣، والبيهقي ١/ ٣٦٤.\nقال الترمذي ١/ ٢٨٢: وحديث ابن عباس حديث حسن صحيح. =","vol":"6","page":93},{"text":"إذا تقرر ذلك فالكلام عليه من وجوه:\nأحدها:\nقوله: (أخر الصلاة يومًا) أي: يومًا ما، لا أن ذلك كان سجيته كما كانت ملوك بني أمية تفعل لاسيما العصر (^١).\n_________\n= وقال الحافظ في \"التلخيص\" ١/ ١٧٣: وفي إسناده عبد الرحمن بن الحارث بن عياش بن أبي ربيعة مختلف فيه لكن توبع عند عبد الرزاق. قال ابن دقيق العيد: هي متابعة حسنة. وصححه أبو بكر بن العربي وابن عبد البر. اهـ بتصرف.\nوصححه الألباني في \"الإرواء\" ١/ ٢٦٨ - ٢٦٩.\nوأما حديث أبي مسعود الأنصاري:\nفرواه أبو داود (٣٩٤)، وابن راهويه كما في \"نصب الراية\" ١/ ٢٢٣، والدارقطني ١/ ٢٦١، والحاكم ١/ ١٩٢ - ١٩٣، وقال: قد اتفقا على حديث بشير بن أبي مسعود في آخر حديث الزهري، عن عروة بغير هذا اللفظ، وقال الزيلعي في \"نصب الراية\" ١/ ٢٢٤: واعلم أن حديث أبي مسعود في الصحيحين إلا أنه غير مفسر. اهـ. قلت: يعني: بدون ذكر المواقيت وأسماء الصلوات كلما سيُنَبَّهُ عليه قريبًا. وحسنه الألباني في \"الإرواء\" ١/ ٢٧٠.\nوأما حديث أبي هريرة:\nفرواه البزار في \"مسنده\" كما في \"نصب الراية\" ١/ ٢٢٤، والنسائي ١/ ٢٤٩ - ٢٥٠، والطحاوي ١/ ١٤٧ مختصرًا، والسراج كما في \"الإرواء\" ١/ ٢٦٩، والدارقطني ١/ ٢٦١، والحاكم ١/ ١٩٤ وقال: صحيح الإسناد ولم يخرجاه. وقال الألباني في \"الإرواء\" ١/ ٢٦٩: إنما هو حسن وليس على شرط مسلم. وهناك أحاديث أخر بسط تخريجها والكلام عليها الزيلعي في \"نصب الراية\" ١/ ٢٢٢ ومنها حدث عمرو بن حزم، وأبي سعيد الخدري وأنس بن مالك، وابن عمر.\nقال ابن رجب في \"الفتح\" له ٣/ ١٣: وقد روي حديث صلاة جبريل بالنبي - ﷺ - في مواقيتها في يومين مع بيان مواقيتها من رواية: ابن عباس، وجابر، وأبي سعيد وأبي هريرة وعبد الله بن عمرو بن العاص، وابن عمر وأنس ولم يخرج منها في \"الصحيح\". قلت: يعني البخاري.\n(^١) روى عبد الرزاق في \"مصنفه\" ٢/ ٣٧٩ بعد أن عقد بابًا سماه: الأمراء يؤخرون =","vol":"6","page":94},{"text":"وقد كان الوليد بن عقبة يؤخرها في زمن عثمان، وكان ابن مسعود ينكرعليه (^١).\nوقال عطاء: أخر الوليد مرة الجمعة حتى أمسى (^٢)، وكذا كان الحجاج يفعل (^٣).\nثم إنه أخرها عن الوقت المستحب المرغب فيه لا عن الوقت ولا يعتقد ذلك فيه؛ لجلالته وإنكار عروة عليه؛ إنما وقع؛ لتركه الوقت الفاصل الذي صلى فيه جبريل وهو وقت الناس ففيه المبادرة] (^٤) بالصلاة في وقتها الفاضل (^٥).\nثانيها:\nهذِه الصلاة المؤخرة كانت العصر كما ذكره في المغازي (^٦).\n_________\n= الصلاة أثارًا تدل على ذلك فمن هؤلاء الأمراء:\n١ - عبيد الله بن زياد (٣٧٨١).\n٢ - المختار الكذاب (٣٧٩٨).\n٣ - مروان (٣٨٠١).\n(^١) رواه ابن أبي شيبة ١/ ٤٧٥ (٥٤٨٩).\n(^٢) رواه ابن أبي شيبة ٢/ ١٥٧ (٧٥٩٩).\n(^٣) رواه ابن أبي شيبة ٢/ ١٥٧ (٧٥٩٧).\n(^٤) يوجد في (ج) سقط بمقدار ثلاث صفحات.\n(^٥) قال ابن عبد البر في \"التمهيد\" ٨/ ٦٧: ولعل جاهلًا بأخبار يقول: إن عمر بن عبد العزيز كان من الفضل والدين والتقدم في العلم والخير، بحيث لا يظن به أحد أن يؤخر الصلاة عن أفضل وقتها، كما يصنع بنو عمه، فإن قيل ذلك، فإن عمر -﵀- كان كما ذكرنا وفوق ما ذكرنا إذ ولي الخلافة، وأما وهو أمير على المدينة أيام عبد الملك والوليد، فلم يكن كذلك، وهذا أشهر عند العلماء من أن يحتاج فيه إلى إكثار. اهـ\n(^٦) سيأتي برقم (٤٠٠٧) باب: شهود الملائكة بدرًا. =","vol":"6","page":95},{"text":"وهذِه الواقعة كانت بالمدينة، وتأخير المغيرة كان بالعراق كما صرح به هنا. وفي رواية: بالكوفة (^١).\nثالثها:\nقام الإجماع عَلَى عدم تقديم الصلاة عَلَى وقتها إلا شيئًا شاذًّا، روي عن أبي موسى وبعض التابعين، بل صح عن أبي موسى خلافه (^٢).\nرابعها:\nقوله: (أليس قد علمت). كذا الرواية، وهي جائزة، إلا أن المشهور في الاستعمال الصحيح: ألست، نبه عليه بعض فضلاء الأدب.\nخامسها:\nقوله: (فصلى، فصلى). ذهب بعضهم إلى أن الفاء هنا بمعنى الواو؛ لأنه - ﷺ - إذا ائتم بجبريل يجب أن يكون مصليًا بعده. وإذا حملت الفاء عَلَى حقيقتها وجب أن يكون مصليًا معه، وهذا ضعيف. والفاء للتعقيب. والمعنى أن جبريل كلما فعل فعلًا تابعه النبي - ﷺ -.\n_________\n= قلت: ورد عند البخاري التصريح بأنها صلاة العصر في (٣٢٢١) كتاب: بدء الخلق، باب: ذكر الملائكة.\n(^١) رواها مالك في \"موطئه\" ١/ ٣ (١) برواية أبي مصعب، والقعنبي (٤)، ويحيى الليثي ص ٢٨.\n(^٢) نقل الإجماع على ذلك ابن عبد البر في \"الاستذكار\" ١/ ١٨٨، \"التمهيد\" ٨/ ٧٠، وابن هبيرة في \"الإفصاح\" ١/ ٢٦٢.\nقال ابن عبد البر: وهذا لا خلاف فيه بين العلماء إلا شيء روي عن أبى موسى الأشعري وعن بعض التابعين، وقد انعقد الإجماع على خلافه، فلم نر لذكره وجهًا؛ لأنه لا يصح عندي عنهم، وقد صح عن أبي موسى خلافه، بما يوافق الجماعة فصار اتفاقًّا صحيحًا.","vol":"6","page":96},{"text":"وهو أولى من الواو؛ ولأن العطف بالواو يحتمل معه أن يكون الشارع صلى قبل جبريل، والفاء لا تحتمل ذَلِكَ فهي أبعد من الاحتمال، وأبلغ في البيان.\nسادسها:\nلم يذكر هنا أوقات الصلاة، وإنما ذكر عددها؛ لأنه كان معلومًا عند المخاطب فأبهمه (^١).\nسابعها:\nقوله: (\"بهذا أُمِرْتُ؟ \") روي بفتح التاء عَلَى الخطاب للشارع (^٢)، وبالضم عَلَى أنه إخبار من جبريل عن نفسه أن الذي أمرني الله أن أفعله هو الذي فعلته.\nقَالَ ابن العربي: نزل جبريل إلى الشارع مأمورًا مكلفًا بتعليمه لا بأصل الصلاة؛ لأن الملائكة وإن كانوا مكلفين فبغير شرائعنا، ولكنَّ الله كلف جبريل الإبلاع والبيان كيف ما احتيج إليه قولًا وفعلًا.\nوأقوى الروايتين: فتح التاء، أي: الذي أمرت به من الصلاة البارحة مجملًا هذا تفسيره اليوم مفصلًا. وبهذا يتبين بطلان من يقول: إن في صلاة جبريل به جواز صلاة المعلم بالمتعلم، والمفترض خلف المتنفل (^٣).\nثامنها:\nقوله: (فَقَالَ عُمَرُ لِعُرْوَةَ: اعْلَمْ مَا تُحَدِّثُ به) ظاهره الإنكار كما قَالَ\n_________\n(^١) تقدم قريبًا تخريج الأحاديث المفسرة لأوقات وأسماء الصلوات فانظرها.\n(^٢) رواه بتاء الخطاب أبو ذر الهروي كما ورد في هامش اليونينية ١/ ١١١.\n(^٣) \"عارضة الأحوذي\" ١/ ٢٥٨ - ٢٥٩.","vol":"6","page":97},{"text":"القرطبي (^١)؛ لأنه لم يكن عنده خبر من إمامة جبريل: إما لأنه لم يبلغه أو بلغه فنسيه، وكل ذَلِكَ جائز عليه.\nقَالَ: والأولى عندي أن حجة عروة عليه إنما هي فيما رواه عن عائشة من أنه - ﷺ - كان يصلي العصر والشمس طالعة في حجرتها قبل أن تظهر، وذكر له حديث جبريل موطئًا له ومعلمًا بأن الأوقات إنما ثبت أصلها بإيقاف خبر النبي - ﷺ - عليها (^٢).\nتاسعها:\nقوله: (أَوَ إِنَّ جِبْرِيلَ) قَالَ اَبن التين: هي ألف الاستفهام دخلت عَلَى الواو، فكان ذلِكَ تقريرًا.\nقَالَ النووي: والواو مفتوحة (^٣). و(أن) بفتح الهمزة وكسرها، والكسر أظهر. كما قاله صاحب \"الاقتضاب\" (^٤)؛ لأنه استفهام مستأنف، إلا أنه ورد بالواو، والفتح عَلَى تقدير: أوعلمت، أوحدثت أن جبريل نزل؟.\nعاشرها:\nقوله: (كَذَلِكَ كَانَ بَشِيرُ بْنُ أَبِي مَسْعُودِ يُحَدِّثُ عَنْ أَبِيهِ) فيه: دلالة عَلَى أن الحجة في الحديث المسند دون المقطوع (^٥)؛ لقوله: (كذلك كان\n_________\n(^١) \"المفهم\" ٢/ ٢٣١ - ٢٣٢.\n(^٢) ورد في هامش الأصل: من خط الشيخ: فيه نظر؛ لأن عروة استدلاله بإمامة جبريل مسندًا.\n(^٣) عبارة النووي في \"شرح مسلم\" ٥/ ١٠٨: قوله: أو إن جبريل. هو بفتح الواو وكسر الهمزة.\n(^٤) ورد بهامش (س): وهو في \"المطالع\".\n(^٥) يقصد المصنف -﵀- بالمقطوع هنا المرسل عند علماء مصطلح الحديث.\nوكلامه هنا فيه رد على أهل النظر القائلين بأنه أبين حجة وأظهر قوة من المتصل. =","vol":"6","page":98},{"text":"بشير)؛ لأن عروة كان قد أخبر أن جبريل أقام للنبي - ﷺ - وقت الصلاة، فلم يقنع بذلك من قوله؛ إذ لم يسند له ذَلِكَ، فلما قَالَ: اعلم ما تحدث به. جاء بالحجة القاطعة فقال: كذلك كان بشير، وفي رواية: سمعت (^١)، وفي أخرى: حَدَّثَني بشير (^٢).\nوبشير: بفتح أوله، واسم أبي مسعود: عقبة بن عمرو البدري الأنصاري، وبشير: والد عبد الرحمن، قيل: إن له صحبة، وأدرك النبي - ﷺ - صغيرًا.\nوذكره مسلم في الطبقة الأولى من التابعين، وقال: ولد في حياة الشارع، روى له الجماعة إلا الترمذي، وشهد صفين مع علي (^٣).\n_________\n= قال الخطيب في \"الكفاية\" ص ٥٦٢: عنها بأنها دعوى باطلة؛ لأن أهل العلم لم يختلفوا في صحة الاحتجاج بالمسانيد، واختلفوا في المراسيل، أو لو كان القول الذي قاله المخالف صحيحًا؛ لوجب أن تكون القصة بالعكس في ذلك -يعني: قصة عمر بن العزيز السالفة قريبًا- وقد اختلف أئمة أهل الأثر في أصح الأسانيد وأرضاها، وإليهم المرجع في ذلك، وقولهم هو الحجة على من سواهم، فكلٌّ قال على قدر اجتهاده وذكر ما هو الأولى عنده، ونص على المسند دون المرسل فدل ذلك على تنافيهما واختلاف الأمر فيهما.\n(^١) ستأتي برقم (٣٢٢١) كتاب: بدء الخلق، باب: ذكر الملائكة.\n(^٢) ستأتي برقم (٤٠٠٧) كتاب: المغازي، باب: شهود الملائكة بدرًا.\n(^٣) بشير هذا يروي عن أبيه، ويروي عنه ابنه عبد الرحمن وعروة بن الزبير وغيرهما.\nجزم ابن عبد البر وأبو نعيم أن له صحبة، وجزم الأول أنه ولد على عهد النبي - ﷺ - وقال ابن خلفون: إنه ولد بعد وفاة النبي - ﷺ -، اهـ. أما البخاري والعجلي ومسلم وأبو حاتم وغيرهم فجزموا بأنه تابعى.\nوينظر في ترجمته: \"التاريخ الكبير\" ٢/ ١٠٤ (١٨٤٥)، \"الجرح والتعديل\" ٢/ ٣٧٦ (١٤٦٢)، \"الثقات\" ٤/ ٧٠، \"معرفة الصحابة\" لأبى نعيم ١/ ٤٠٩ (٣٠٨)، \"الاستيعاب\" ١/ ٢٥٦ (٢٠٩)، \"تهذيب الكمال\" ٤/ ١٧٢ (٧٢٤)، \"إكمال مغلطاي\" ٢/ ٤٢١ (٧٧١)، \"الإصابة\" ١/ ١٦٨ (٧٥٥).","vol":"6","page":99},{"text":"الحادي عشر:\nقوله: (قَالَ عُرْوَةُ: وَلَقَدْ حَدَّثَتْنِي عَائِشَةُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلَّي العَصْرَ، وَالشَّمْسُ فِي حُجْرَتِهَا قَبْلَ أَنْ تَظْهَرَ) وهو حديث صحيح أخرجه مسلم (^١) والأربعة.\nوالحجرة: الدار، وكل ما أحاط به حائط فهو حجرة، من حجرت أي: منحت، سميت بذلك؛ لأنها تمنع من دخلها أن يُوصل إليه، ومن أن يُرى، ويقال لحائط الحجرة: الحجار (^٢).\nوقولها: (قَبْلَ أَنْ تَظْهَرَ) أي: تعلو وتصير عَلَى ظهر الحجرة، قال تعالى: ﴿فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ﴾ [الكهف: ٩٧] أي: ما قدروا أن يعلوا عليه؛ لارتفاعه وإملاسه، وقال النابغة:\nوإنا لنرجوا فوق ذَلِكَ مظهرًا\nأي: علوًّا ومرتقى، يقال: ظهر الرجل إلى فوق السطح: علا فوقه، قيل: وإنما قيل له ذَلِكَ؛ لأنه إذا علا فوقه ظهر شخصه لمن تأمله. وقيل: معناه أن يخرج الظل من قاعة حجرتها فيذهب، وكل شيء خرج فقد ظهر، قَالَ أبو ذؤيب:\nوعيرني الواشون أني أحبها … وتلك شكاة ظاهر عنك عارها\nأي: ذاهب. والتفسير الأول أقرب وأليق بظاهر الحديث؛ لأن الضمير في قوله: (تظهر). إنما هو راجع إلى الشمس ولم يتقدم للظل ذكر في الحديث، ويأتي لذلك زيادة (بيان) (^٣) إن شاء الله في باب: وقت العصر (^٤).\n_________\n(^١) برقم (٦١١) كتاب: المساجد، باب: أوقات الصلوات الخمس.\n(^٢) \"لسان العرب\" ٢/ ٧٨٢ مادة: حجر.\n(^٣) من (ج).\n(^٤) سيأتي برقم (٥٤٤ - ٥٤٦) كتاب: مواقيت الصلاة.","vol":"6","page":100},{"text":"الثاني عشر: في فوائد الحديث ملخصة:\nمنها: المبادرة بالصلاة في الوقت الفاضل.\nومنها: دخول العلماء عَلَى الأمراء، إذا كانوا أئمة عدل.\nومنها: إنكار العلماء عَلَى الأمراء ما يخالف السنة.\nومنها: جواز مراجعة العالم لطلب البيان.\nومنها: الرجوع عند التنازع إلى السنة، فإنها الحجة والمقنع.\nومنها: أن الحجة في المسند دون المقطوع (^١) كما سلف.\nومنها: قصر البنيان والاقتصاد فيه، من حيث إن جدار الحجرة كان قصيرًا، قَالَ الحسن: كنت أدخل بيوت النبي - ﷺ -[وأنا] (^٢) محتلم وأنا أسقفها بيدي، وذلك في خلافة عثمان ﵁ (^٣).\n_________\n(^١) تقدم أن المراد بالمقطوع هنا: المرسل، وسبق الكلام عليه قريبًا.\n(^٢) كذا في \"المخطوط\" وفي مصادر التخريج \"فأتناولها\".\n(^٣) رواه ابن سعد ٧/ ١٦١، والبخاري في \"الأدب المفرد\" (٤٥٠)، والبيهقي في \"الشعب\" ٧/ ٣٩٧ (١٠٧٣٤)، وصحح الألباني إسناده في \"الأدب\".","vol":"6","page":101},{"text":"<span data-type='title' id=toc-565>٢ - باب قوله تعالى: ﴿مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ (٣١)﴾ [الروم: ٣١]</span>\n٥٢٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا عَبَّادٌ -هُوَ ابْنُ عَبَّادٍ- عَنْ أَبِي جَمْرَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا إِنَّا مِنْ هَذَا الْحَيِّ مِنْ رَبِيعَةَ، وَلَسْنَا نَصِلُ إِلَيْكَ إِلاَّ فِي الشَّهْرِ الْحَرَامِ، فَمُرْنَا بِشَيْءٍ نَأْخُذْهُ عَنْكَ، وَنَدْعُو إِلَيْهِ مَنْ وَرَاءَنَا. فَقَالَ \"آمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: الإِيمَانِ بِاللهِ - ثُمَّ فَسَّرَهَا لَهُمْ: شَهَادَةُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَنِّي رَسُولُ اللهِ- وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَأَنْ تُؤَدُّوا إِلَيَّ خُمُسَ مَا غَنِمْتُمْ، وَأَنْهَى عَنِ الدُّبَّاء، وَالْحَنْتَمِ، وَالْمُقَيَّرِ، وَالنَّقِيرِ\" [انظر: ٥٣ - مسلم: ١٧ - فتح: ٢/ ٧]\nالمنيب: التائب، وقرن الله -﷿- التقى ونفي الإشراك به بإقامة الصلاة، فهي أعظم دعائم الإسلام بعد التوحيد، وأقرب الوسائل إلى الله تعالى، ومفهوم الآية كمفهوم قوله - ﷺ -: \"إن بين الرجل وبين الشرك والكفر ترك الصلاة\" أخرجه مسلم من حديث جابر (^١)، ولفظ النسائي: \"ليس بين العبد وبين الكفر إلا ترك الصلاة\" (^٢) ونحوه من الأحاديث (^٣).\n_________\n(^١) مسلم (٨٢) كتاب: الإيمان، باب: بيان إطلاق اسم الكفر على من ترك الصلاة.\n(^٢) النسائي ١/ ٢٣٢، ورواها الدارمي في \"سننه\" ٢/ ٧٨٥ (١٢٦٩٩)، وابن حبان في \"صحيحه\" ٤/ ٣٠٤ (١٤٥٣)، والبيهقي ٣/ ٣٦٦، وصححها الألباني في \"صحيح الترغيب\" (٥٦٣).\n(^٣) منها حديث بريد بن الحصيب مرفوعًا بلفظ: \"العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر\". رواه الترمذي (٢٦٢١)، والنسائي ١/ ٢٣١ - ٢٣٢، وابن ماجه (١٠٧٩)، وأحمد ٥/ ٣٤٦ - ٣٥٥، وقال الترمذي: حسن صحيح غريب، =","vol":"6","page":102},{"text":"وقال عمر: لا حظ في الإسلام لمن ترك الصلاة (^١) وكان الصديق إذا حضرت الصلاة قَالَ: قوموا إلى ناركم التي أوقدتموها فأطفئوها (^٢).\nوقال يحيى بن سعيد في \"الموطأ\": بلغني أن أول ما ينظر فيه من عمل العبد الصلاة، فإن قبلت منه نظر في عمله، وإن لم تقبل منه لم ينظر في شيء من عمله (^٣).\nثم أورد البخاري في الباب حديث وفد عبد القيس.\n_________\n= وصححه الألباني في \"صحيح الترغيب\" (٥٦٤).\nومنها: حديث ثوبان مولى رسول الله - ﷺ - مرفوعًا بلفظ: \"بين العبد وبين الكفر والإيمان الصلاة، فإذا تركها فقد كفر\". وفي رواية: \"فقد أشرك\". رواه اللالكائي (١٥٢١)، وعزاه المنذري في \"الترغيب والترهيب\" ١/ ٢١٤ لهبة الله الطبري، وقال: إسناده صحيح على شرط مسلم. وكذا صححه الألباني في \"صحيح الترغيب\" (٥٦٦).\nومنها حديث أنس مرفوعًا بلفظ: \"بين العبد وبين الكفر أو الشرك، ترك الصلاة فإذا تركها فقد كفر\".\nرواه محمد بن نصر المروزي \"تعظيم قدر الصلاة\" (٨٩٩)، وصححه الألباني في \"صحيح الترغيب\" (٥٦٨).\n(^١) رواه عبد الرزاق ٣/ ١٢٥ (٥٠١٠)، وابن أبي شيبة ٧/ ٤٣٧، والدارتطني ١/ ٥١ (١٧٢٦)، والبيهقي ٣/ ٣٦٦، وذكره ابن عبد البر في \"التمهيد\" ٤/ ٢٢٥، ٢٣٨.\n(^٢) لم أعثر فيما بين يدي من المصادر على من عزا هذا الأثر إلى مصدر، وهو في \"إحياء علوم الدين\" ١/ ١٩٨ بلا سند ولا عزو.\nوقد ورد هذا الأثر مرفوعًا عن أنس بلفظ: \"إن لله ملكًا ينادي عند كل صلاة يا بنى آدم، قوموا إلى نيرانكم التي أوقدتموها على أنفسكم، فأطفئوها بالصلاة\".\nرواه الطبراني في \"الأوسط\" ٩/ ١٧٣ (٩٤٥٢)، واللفظ له، وفي \"الصغير\" ٢/ ٢٦٢ (١١٣٥)، وأبو نعيم في \"الحلية\" ٣/ ٤٢ - ٤٣، وحسنه لغيره الألباني في \"صحيح الترغيب\" (٣٥٨).\n(^٣) \"الموطأ\" ص ١٢٥، رواية يحيى بن يحيى.","vol":"6","page":103},{"text":"وقد سلف في باب: آداء الخمس من الإيمان في كتاب الإيمان (^١)، وكان من شأنه عليه أفضل الصلاة والسلام أن يعلم كل قوم بما تمس الحاجة إليه، وما الخوف عليهم من قبله أشد، وكان وفد عبد القيس يخاف عليهم الغلول في الفيء، وكانوا يكثرون الانتباذ في هذِه الأوعية، فعرفهم ما بهم الحاجة إليه، وما يخشى منهم موافقته، وترك غير ذَلِكَ مما قد شهر وفشى عندهم.\n_________\n(^١) سلف برقم (٥٣).","vol":"6","page":104},{"text":"<span data-type='title' id=toc-566>٣ - باب البَيْعَهَ عَلَى إِقَام الصَّلَاةِ</span>\n٥٢٤ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنَا قَيْسٌ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ قَالَ: بَايَعْتُ رَسُولَ اللهِ - ﷺ - عَلَى إِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ. [انظر: ٥٧ - مسلم: ٥٦ - فتح: ٢/ ٧]\nذكر فيه حديث جرير بن عبد الله قَالَ: بَايَعْتُ النبي - ﷺ - عَلَى إِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ.\nهذا الحديث تقدم آخر الإيمان في قول النبي - ﷺ -: \"الدين النصيحة\" (^١)، ويأتي في الزكاة أيضًا (^٢).\nومبايعة الشارع جريرًا عَلَى إقام الصلاة وإيتاء الزكاة؛ لأنهما دعامتا الإسلام، وأول الفرائض بعد التوحيد، والإقرار بالرسالة، وذكر النصح لكل مسلم بعدهما يدل أن قوم جرير كانوا أهل غدر، فعلمهم ما بهم إليه أشد حاجة، كما أمر وفد عبد القيس بالنهي عن الطروق، ولم يذكر النصح، إذ علم أنهم في الأغلب لا يخاف منهم من ترك النصح ما يخاف عَلَى قوم جرير، وكان جرير وفد من اليمن من عند قومه، وفيه قَالَ - ﷺ -: \"إذا آتاكم كريم قوم فأكرموه\" (^٣) فبايعه بهذا ورجع إلى قومه معلمًا.\n_________\n(^١) سلف برقم (٥٧).\n(^٢) سيأتي برقم (١٤٠١) باب: البيعة إيتاء الزكاة.\n(^٣) من حديث جرير رواه ابن أبي شيبة في \"المصنف\" ٥/ ٢٣٥ (٢٥٥٧٥)، والطبراني في \"الكبير\" ٢/ ٣٢٥ (٢٣٥٨)، \"الأوسط\" ٦/ ٢٤٠ (٦٢٩٠)، \"الصغير\" ٢/ ٦٧ (٧٩٣)، والبيهقي ٨/ ١٦٨، وفي \"شعب الإيمان\" ٧/ ٤٦١ (١٠٩٩٧)، وصححه الألباني في \"الصحيحة\" (١٢٠٥) بمجموع طرقه.","vol":"6","page":105},{"text":"<span data-type='title' id=toc-567>٤ - باب الصَّلَاةُ كفَّارَةٌ</span>\n٥٢٥ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنِ الأَعْمَشِ قَالَ: حَدَّثَنِي شَقِيقٌ قَالَ: سَمِعْتُ حُذَيْفَةَ قَالَ: كُنَّا جُلُوسًا عِنْدَ عُمَرَ - ﵁ -، فَقَالَ: أَيُّكُمْ يَحْفَظُ قَوْلَ رَسُولِ اللهِ - ﷺ - فِي الْفِتْنَةِ؟ قُلْتُ: أَنَا، كَمَا قَالَهُ. قَالَ إِنَّكَ عَلَيْهِ -أَوْ عَلَيْهَا- لَجَرِئٌ. قُلْتُ: \"فِتْنَةُ الرَّجُلِ فِى أَهْلِهِ وَمَالِهِ وَوَلَدِهِ وَجَارِهِ تُكَفِّرُهَا الصَّلَاةُ وَالصَّوْمُ وَالصَّدَقَةُ وَالأَمْرُ وَالنَّهْى\". قَالَ لَيْسَ هَذَا أُرِيدُ، وَلَكِنِ الْفِتْنَةُ الَّتِي تَمُوجُ كَمَا يَمُوجُ الْبَحْرُ. قَالَ: لَيْسَ عَلَيْكَ مِنْهَا بَأْسٌ يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا. قَالَ: أَيُكْسَرُ أَمْ يُفْتَحُ؟ قَالَ: يُكْسَرُ. قَالَ: إِذًا لَا يُغْلَقَ أَبَدًا. قُلْنَا أَكَانَ عُمَرُ يَعْلَمُ الْبَابَ؟ قَالَ: نَعَمْ، كَمَا أَنَّ دُونَ الْغَدِ اللَّيْلَةَ، إِنِّي حَدَّثْتُهُ بِحَدِيثٍ لَيْسَ بِالأَغَالِيطِ. فَهِبْنَا أَنْ نَسْأَلَ حُذَيْفَةَ، فَأَمَرْنَا مَسْرُوقًا، فَسَأَلَهُ، فَقَالَ: الْبَابُ عُمَرُ. [١٤٣٥، ١٨٩٥، ٣٥٨٦، ٧٠٩٦ - مسلم: ١٤٤، فتح: ٢/ ٨]\n\n٥٢٦ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنِ ابْنِ مَسْعُودٍ، أَنَّ رَجُلًا أَصَابَ مِنَ امْرَأَةٍ قُبْلَةً، فَأَتَى النَّبِيَّ - ﷺ - فَأَخْبَرَهُ، فَأَنْزَلَ اللهُ ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ [هود: ١١٤]. فَقَالَ الرَّجُلُ: يَا رَسُولَ اللهِ، أَلِى هَذَا؟ قَالَ: \"لِجَمِيعِ أُمَّتِي كُلِّهِمْ\". [٤٦٨٧ - مسلم: ٢٧٦٣ - فتح: ٢/ ٨]\nذكر فيه حديثين:\nالأول: حديث حذيفة:\nكُنَّا جُلُوسًا عِنْدَ عُمَرَ. فَقَالَ: أَيُّكُمْ يَحْفَظُ قَوْلَ رَسُولِ اللهِ - ﷺ - فِي الفِتْنَةِ؟ قُلْتُ: أَنَا، كَمَا قَالَهُ. قَالَ: إِنَّكَ عَلَيْهِ -أَوْ عَلَيْهَا- لَجَرئٌ. قُلْتُ: \"فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَوَلَدِهِ وَجَارِهِ تُكَفِّرُهَا الصَّلَاةُ وَالصَّوْمُ وَالصَّدَقَةُ وَالأَمْرُ وَالنَّهْي\". قَالَ: لَيْسَ هذا أُرِيدُ، ولكن الفِتْنَةُ التِي تَمُوجُ كَمَا يَمُوجُ البَحْرُ. قَالَ: لَيْسَ عَلَيْكَ مِنْهَا بَأْسٌ يَا أَمِيرَ المُؤْمِنينَ،","vol":"6","page":106},{"text":"إِنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا. قَالَ: أيفتح أَمْ يكسر؟ قَالَ: يُكْسَرُ. قَالَ: إِذًا لَا يُغْلَقَ أَبَدًا. قُلْنَا: أَكَانَ عُمَرُ يَعْلَمُ البَابَ؟ قَالَ: نَعَمْ، كَمَا أَنَّ دُونَ الغَدِ اللَّيْلَةَ، إِنِّي حَدَّثْتُهُ بِحَدِيثٍ لَيْسَ بِالأَغَاليطِ. فَهِبْنَا أَنْ نَسْأَلَ حُذَيْفَةَ، فَأَمَرْنَا مَسْرُوقًا، فَسَأَلَهُ، فَقَالَ: البَابُ عُمَرُ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري في الصوم وفيه: فقال عمر: ذَلِكَ أجدر أن لا يغلق إلى يوم القيامة (^١)، والزكاة وفيه: والأمر بالمعروف والنهي عن المنكر.\nوفيه: لما قَالَ عمر: لم يغلق الباب أبدًا. قلت: أجل (^٢).\nوأخرجه أيضًا في علامات النبوة (^٣)، وأخرجه مسلم أيضًا (^٤).\nثانيها:\nالفتنة أصلها الابتلاء والامتحان ثم صارت عرفًا لكل أمر كشفه الاختبار عن سوء، وتكون في الخير والشر، قَالَ تعالى: ﴿وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ﴾ [الأنبياء: ٣٥] يقال: فتن. وَأَبَى الأصمعي أفتن (^٥).\nوقال سيبويه: فتنه جعل فيه فتنة (^٦). وأفتنه (^٧): أوصل الفتنة إليه.\n_________\n(^١) سيأتي برقم (١٨٩٥) كتاب: الصوم، باب: الصوم كفارة.\n(^٢) سيأتي برقم (١٤٣٥) كتاب: الزكاة، باب: الصدقة تكفر الخطيئة.\n(^٣) سيأتي برقم (٣٥٨٦) كتاب: المناقب، باب: علامات النبوة.\n(^٤) مسلم رقم (١٤٤) في الإيمان، باب: بيان أن الإسلام بدأ غريبًا وسيعود غريبًا.\n(^٥) \"لسان العرب\" ٦/ ٣٣٤٥ وفيه قصة فانظرها هناك.\n(^٦) \"الكتاب\" ٤/ ٥٦ (ط. هارون).\n(^٧) في (س)، (ج): وأوفتنه. وإضافة الواو هنا للتمييز بين أفتن مفتوح الهمزة، وأفتن مضمومها. كما في قولهم: أوخي تصغير أخي. نبه عليه ابن قتيبة في \"أدب الكاتب\" =","vol":"6","page":107},{"text":"والفتنة أيضًا: الضلال والإثم والإزالة عما كان عليه، قَالَ تعالى: ﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ﴾ [الإسراء: ٧٣] والفتنة أيضًا: الكفر، قَالَ تعالى: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ [البقرة: ١٩٣]. والفتنة أيضًا: الفضيحة والعذاب، وما يقع بين الناس من القتال والبلية، والغلو في التأويل المظلم.\nقَالَ الفراء: أهل الحجاز يقولون: ﴿مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ (١٦٢)﴾ وأهل نجد: (بمفتنين) (^١).\nولما رأى عمر أن الأمر كاد أن يتغير، سأل عن الفتنة التي تأتي بعده خوفًا أن يدركها، مع علمه بأنه الباب الذي تكون الفتنة بعد كسره، لكنه من شدة الخوف خشي أن يكون نسي، فسأل من يُذكِّره.\nثالثها:\nفتنة الرجل في أهله وماله يصدقه قوله تعالى: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ [التغابن: ١٥]، والمعنى في ذَلِكَ أن يأتي من أجلهم ما لا يحل له من القول والعمل ما لم يبلغ كبيرة كالقُبلة التي أصابها الرجل من المرأة في الحديث الآتي وشبهها (^٢)، فذلك الذي يَكفرها\n_________\n= ص ٢٠١. وأثبتناها هنا بما يوافق الكتابة والرسم الحديث. وبعد مراجعة مطبوع \"اللسان\" ٦/ ٣٣٤٥: وجدت نص سيبويه هذا وفيه: وأفْتَتَنَه هكذا بفتح الألف. والله أعلم.\nقلت: يشهد لما ذكرنا ما حكاه أبو زيد في \"اللسان\" أيضًا: أفتن الرجل بصيغة ما لم يسم فاعله.\n(^١) انظر: \"مشارق الأنوار\" ٢/ ١٤٥ - ١٤٦، \"الفائق\" ٣/ ٨٧، \"الصحاح\" ٦/ ٢١٧٥ - ٢١٧٦، \"لسان العرب\" ٦/ ٣٣٤٤ - ٣٣٤٦.\n(^٢) حديث إصابة الرجل القبلة من المرأة يأتي بعد هذا تمام شرح حديث الباب هندا. أما عن شبههة ففي \"الصحيح\"منه جملة: =","vol":"6","page":108},{"text":"الصلاة والصوم، ومثله قوله - ﷺ -: \"الجمعة إلى الجمعة كفارة لما بينهما ما اجتنبت الكبائر\" (^١) (^٢).\nوالمراد بفتنة الرجل بجاره أيضًا وأهله ما يعرض له معهم من شر أو حزن أو ترك حق وشبه ذلك.\nرابعها:\nإنما علم عمر أنه الباب؛ لأنه كان مع النبي - ﷺ - عَلَى حراء، ومعه أبو بكر وعثمان، فرجف بهم، فقال النبي - ﷺ -: \"اثبت حراء فإنما عليك نبي وصديق وشهيدان\" (^٣)، وفهم ذَلِكَ من قول حذيفة حين قَالَ: بل\n_________\n= منها حديث وقوع سلمة بن صخر على أهله وهو صائم، يأتي برقم (١٩٣٦) كتاب: الصوم، باب: إذا جامع في رمضان.\nوحديث هبة أبي النعمان بشير لابنه النعمان وعدم مساواته بإخوته ويأتي برقم (٢٥٨٦) كتاب: الهبة، باب: الهبة للولد.\nفهذان الحديثان يبينان ما يقترف الرجل من الذنوب بسبب فتنة الأهل والولد.\n(^١) رواه مسلم (٢٣٣) كتاب: الطهارة، باب: الصلوات الخمس والجمعة إلى الجمعة، والترمذي (٢١٤)، وابن ماجه (١٠٨٦)، وأحمد ٢/ ٢٢٩، من حديث أبي هريرة - ﵁ -.\n(^٢) سبق ابن بطال المؤلف إلى القول بهذا المعنى. فانظر الكلام على فتنة الرجل في أهله وماله من \"شرحه\" ٢/ ١٥٤ فستجده بألفاظ وسياق مقارب لما هنا مقاربة شديدة.\n(^٣) رواه مسلم (٢٤١٧) كتاب: فضائل الصحابة، باب: من فضائل طلحة والزبير ﵄، والترمذي (٣٦٩٦)، ولفظه عندهما: \"فما عليك إلا نبي أو صديق أو شهيد\". والنسائي في \"الكبرى\" ٥/ ٥٩ (٨٢٠٧) وفيه: \"اهده\" بهاء السكت، وأحمد ٢/ ٤١٩، وابن أبي عاصم في \"السنة\" ٢/ ٦٠٧ (١٤٤١ - ١٤٤٢)، من حديث أبي هريرة - ﵁ -، ورواه ابن أبي عاصم في \"السنة\" ٢/ ٦٠٧ (١٤٣٨) بلفظ المصنف عن أنس - ﵁ -.\nقلت: سيأتي برقم (٣٦٧٥) كتاب: فضائل الصحابة، باب: قول النبي - ﷺ -\"لو كنت متخذًا خليلًا\" عن أنس بلفظ: \"اثبت أحد … \" الحديث. =","vol":"6","page":109},{"text":"يكسر الباب. ويدل عليه أيضًا قوله: (إِذًا لَا يُغْلَقَ). لأن الغلق إنما يكون في الصحيح. وأما الكسر: فهو هتك لا يجبر، وفتق لا يرقع (^١). وقيل: معنى يكسر، أي: يُقتل فلا يموت بغير قتل. وكذلك انخرق عليهم بقتل عثمان بعده من الفتن ما لا يُغلق إلى يوم القيامة. وهي الدعوة التي لم يجب فيها - ﷺ - في أمته (^٢). ولذلك قَالَ: فلن يزال الهَرْجُ إلى يوم القيامة (^٣).\nوالقاف في (لَا يُغْلَقَ) مفتوحة؛ لأنه فعل منصوب بـ (إذًا)، و(إذًا) تفعل النصب في الفعل المستقبل لعدم ثلاثة أشياء، وهي: أن يعتمد ما قبلها عَلَى ما بعدها، وأن يكون الفعل فعل حال، وأن لا يكون\n_________\n= وقال ابن حجر: وقع في رواية لمسلم ولأبي يعلى من وجه آخر عن سعيد \"حراء\" والأول أصح، ولولا اتحاد المخرج لجوزت تعدد القصة، ثم ظهر لي أن الاختلاف فيه من سعيد، فإني وجدته في \"مسند الحارث بن أبي أسامة\": عن روح ابن عبادة عن سعيد فقال فيه: \"أحد أو حراء\" بالشك، وقد أخرجه أحمد من حديث بريدة بلفظ \"حراء\" وإسناده صحيح، وأخرجه أبو يعلى من حديث سهل بن سعد بلفظ: \"أحد\" وإسناده صحيح، فقوي احتمال تعدد القصة، وتقدم في أواخر الوقف من حديث عثمان أيضًا نحوه وفيه \"حراء\"، وأخرج مسلم من حديث أبي هريرة ما يؤيد تعدد القصة فذكر أنه كان على حراء ومعه المذكورون هنا وزاد معهم غيرهم، والله أعلم. \"فتح الباري\" ٧/ ٣٨.\n(^١) في (ج): يرفع. بفاء. وهو تصحيف.\n(^٢) وهذِه الدعوة هي: إهلاك بعضهم لبعض كما رواه مسلم (٢٨٨٩) كتاب: الفتن وأشراط الساعة، باب: هلاك هذِه الأمة بعضهم ببعض. من حديث ثوبان مولى رسول الله - ﷺ -.\n(^٣) ورد هذا القول موقوفًا على ابن عمر، ولم أجد من رفعه.\nرواه مالك ١/ ٢٤٦ - ٢٤٧ (٦٢٤)، وأحمد ٥/ ٤٤٥ من رواية جابر بن عتيك عن ابن عمر بنحو حديث ثوبان المتقدم في الهامش السابق، أما قوله: فلن يزال إلى آخره. فكما أسلفنا أنه موقوف، وبالله التوفيق.","vol":"6","page":110},{"text":"معها واو العطف. وهذِه الثلاثة معدومة هنا (^١).\nومعنى: (إِنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا): أن تلك الفتن لا يخرج منها شيء في حياتك.\nوقوله: (مُغْلَقًا) هو الأفصح؛ لأنه رباعي من أغلقت، وإن حكي غلقت لكنه مرذول.\nوأوضح سيدي أبو محمد عبد الله بن أبي جمرة الفتنة في الأهل فقال: هي عَلَى وجوه منها، هل يوفي لهم الحق الذي يجب لهم عليه أم لا؟ لأنه راع عليهم، ومسئول عن رعايتهم، فإن لم يأتِ بالواجب منها فليس مما يكفره فعل الطاعات، بدليل قوله - ﷺ - للذي سأله إذا قتل في سبيل الله صابرًا محتسبًا، مقبلًا غير مدبر: يكفر ذَلِكَ عني خطاياي؟ قَالَ: \"نعم إلا الدَّين\" (^٢).\nوهكذا من جميع الذنوب.\n_________\n(^١) قال ابن مالك:\nونصبوا بإذن المستقبلا … إنْ صدرت والفعل بَعْدَ مُوْصلا\nأو قبلة اليمينُ، وانصب وارفعا … إذا إذن من عطف وقعا\nوقال ابن عقيل: ولا ينصب -أي: المضارع- بها بشروط:\nأحدها: أن يكون الفعل مستقبلًا. الثاني: أن تكون مصدرة. الثالث: أن لا يفصل بينها وبين منصوبها.\nانظر: \"شرح ابن عقيل\" ٤/ ٥ - ٦، \"الآجرومية وشرحها\" لابن عثيمين ص ١٣٢ - ١٣٣ ففيهما أمثلة تحرر هذا الموضوع ومنهما فراجع.\n(^٢) رواه النسائي ٦/ ٣٣ - ٣٤، وأحمد ٢/ ٣٠٨، ٢/ ٣٣٠، وأبو يعلى ١١/ ٤٨٠ (٦٦٠٢). من حديث أبي هريرة، وصححه الألباني في تعليقه على \"شرح العقيدة الطحاوية\" لابن أبي العز ص ٤٥٤، وله شاهد عند مسلم (١٨٨٥) عن أبي قتادة - ﵁ -.","vol":"6","page":111},{"text":"وقال: \"من كان عليه حق فليعطه أو ليتحلله\" (^١)، وإجماع أن الحقوق إذا وجدت لا يسقطها إلا الأداء، فإن كان ما تركه من حقوقهم من طريق المندوبات، فليس من ترك مندوبًا يكون عليه إثم، فيحتاج إلى تكفير.\nفيبقى وجه آخر، وهو تعلق القلب بهم، وهو عَلَى قسمين:\nإما تعلقًا مفرطًا حَتَّى يشغله عن حقٍّ من الحقوق، فهذا ليس مما يدخل تحت ما يكفر الطاعات، بل يدخل تحت وعيد قوله تعالى: ﴿قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ﴾ الآية [التوبة: ٢٤]، وإن كان ما لا يشغله عن توفية حق من حقوق الله، فهذا النوع -والله أعلم- هو الذي يكفره أفعال الطاعات.\nوذكر في قوله: \"فتنة الرجل في أهله\" هل هذا خاص بالرجال دون النساء، فقال - ﷺ -: \"هن شقائق الرجال\" (^٢) معناه في لزوم الأحكام.\n_________\n(^١) هذا الحديث ذكره البخاري كتاب: الهبة، باب: إذا وهب دينًا على رجل في الترجمة للحديث رقم (٢٦٠١) معلقًا، وقال ابن حجر: وصله مسدد في \"مسنده\" من طريق سعيد المقبري عن أبي هريرة مرفوعًا \"من كان لأحد عليه حق فليعطه إياه أو ليتحلله منه\" الحديث. وقد تقدم موصولًا بمعناه في كتاب المظالم، \"فتح الباري\" ٥/ ٢٢٤.\nقلت: وسيأتي حديث أبي هريرة موصولًا برقم (٢٤٤٩) كتاب: المظالم، باب: من كانت له مظلمة عند الرجل فحللها له، هل يبين مظلمته؟ من طريق سعيد المقبري عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من كانت له مظلمة لأحد من عرضه أو شيء فليتحلله منه اليوم، قبل أن لا يكون دينار ولا درهم .. \".\n(^٢) رواه أبو داود (٢٣٦)، والترمذي (١١٣)، وأحمد ٦/ ٢٥٧.\nوقال الشيخ شاكر في تعليقه على الترمذي ١/ ١٩٠: هذا إسناد صحيح. وصححه الألباني في \"الصحيحة\" (٢٨٦٣).","vol":"6","page":112},{"text":"وإنما هذا من باب الأعلى، يؤيد ذَلِكَ قوله - ﷺ -: \"ما تركت بعدي فتنة أضر عَلَى الرجال من النساء\" (^١) ولم يقل ذَلِكَ في المرأة، فالرجال في هذا المعنى أشد.\nوأما فتنته في ولده، فقال تعالى: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ الآية [التغابن: ١٥]. وذلك من فرط محبته لهم وشغله بهم عن كثير من الخير أو التفريط بما يلزمه من القيام بحقوقهم وتأديبهم، فهذِه فتن تقتضي المحاسبة، وقد تكون المرأة في ذَلِكَ أشد من الرجال، لكن لما ليس لها الحكم عليه مثل الأب، فذكر الأعلى.\nوأما المال، فالرجال والنساء في ذَلِكَ سواء، إلا أنه في الرجال أغلب؛ لأنهم يحكمون ولا يحكم عليهم، والنساء في الغالب محكوم عليهن، فلذلك -والله أعلم- ذكر الرجال دون النساء.\nوهل هذا الحكم خاص بالأربعة هذِه أم هي من باب التنبيه بالأعلى؟ لأن العلة (إذا أنيط) (^٢) بها الحكم إذا وجدت لزم الحكم، وهو إجماع أهل السنة (^٣). فكل ما يشغل عن حق من حقوق الله فهو وبال عَلَى صاحبه (^٤)، وكل ما كان للنفس به تعلق، ولم يشغل عن حق من حقوق الله فتوفية الحقوق (المأمور بها كفارة له. وهل الواحد من\n_________\n(^١) سيأتي برقم (٥٠٩٦) كتاب: النكاح، باب: ما يتقى من شؤم المرأة من حديث أسامه بن زيد - ﵁ -.\n(^٢) في \"بهجة الأنفس\" ١/ ٢٠٠: وهو أن العلة التي نيط بها الحكم، إذا وجدت لزم الحكم. اهـ.\n(^٣) ينظر في أن العلة مناط الحكم: \"الإحكام في أصول الأحكام\" للآمدي ٣/ ٣٧٩، \"إرشاد الفحول\" ٢/ ٨٧٠، ٨٧٣.\n(^٤) بهجة النفوس\" ١/ ٢٠٠ - ٢٠١ ملخصًا.","vol":"6","page":113},{"text":"ذَلِكَ يكفر) (^١) أو المجموع؟ فذكر من أفعال الأبدان أعلاها، وهو الصلاة والصوم. قَالَ (الله ﷻ في حقها) (^٢): ﴿وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ﴾ [البقرة: ٤٥] وذكر من حقوق الأموال أعلاها، وهي الصدقة، ومن الأقوال أعلاها، وهي الأمر بالمعروف والنهي عن المنكر، فمن فعل هذِه لم يكن له أن يترك الباقي، قَالَ الله تعالى: ﴿إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾ [العنكبوت: ٤٥]، فمن لم تنهه صلاته عن الفحشاء والمنكر لم يزدد من الله إلا بعدًا. ومن ترك شيئًا من الواجبات فقد أتى فاحشًا ومنكرًا، ومن أتاهما فقد بعد من الله، ومن بعد كيف يكفر عنه شيء؟\nوأما فتنة الولد، فهي فرط محبتهم، وشغله بهم عن كثير من الخير، أو التفريط بما يلزمه من القيام بحقوقهم، فهذِه الفتنة تقتضي المحاسبة، وكذا فتنة المال.\nوأما فتنة الجار، فهى أن تتمنى أن تكون مثل حاله إن كان متسعًا، قَالَ تعالى: ﴿وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً﴾ [الفرقان: ٢٠]. فهذِه الأنواع وما شابهها مما يكون من الصغائر فدونها يكفرها أعمال البر للآية: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ [هود: ١١٤]، قَالَ بعض أهل التفسير: الحسنات هنا: الصلاة، والسيئات: الصغائر (^٣). وقال ابن العربي: الفتنة التي تدخل عَلَى الرجل من هذِه الجهات إن كانت من الصغائر صح ذَلِكَ فيها، وإن كانت من الكبائر فلا تقوم الحسنات بها (^٤).\n_________\n(^١) ما بين القوسين طمس في (س).\n(^٢) ما بين القوسين طمس في (س).\n(^٣) \"زاد المسير\" ٤/ ١٦٨ - ١٦٩.\n(^٤) \"عارضة الأحوذي\" ٩/ ١١٥.","vol":"6","page":114},{"text":"خامسها:\nمعنى \"تموج\": تضطرب ويدفع بعضها بعضًا، وشبهها بموج البحر لشدة عظمها.\nوقوله: (فَهِبْنَا أَنْ نَسْأَلَ حُذَيْفَةَ). القائل (فهبنا) هو أبو وائل. وجاء في رواية: قَالَ أبو وائل: فقلت لمسروق: سلْ حذيفة عن الباب، فقال: عمر (^١). ويأتي لهذا الحديث زيادة في أبوابه إن شاء الله.\nالحديث الثاني: حديث ابن مسعود:\nأَنَّ رَجُلَا أَصَابَ مِنَ امْرَأَةٍ قُبْلَةً، فَأَتَى النَّبِيَّ - ﷺ - فَأَخْبَرَهُ، فَأنْزَلَ اللهُ تعالى: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ [هود: ١١٤]. فَقَالَ الرَّجُلُ: يَا رَسُولَ الله، أَلِي هذا؟ قَالَ: \"لِجَمِيعِ أُمَّتِي كُلِّهِمْ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في التفسير، وقال: زلفًا: ساعات بعد ساعات. ومنه سميت المزدلفة، الزلف: منزلة بعد منزلة، وأما زلفي فمصدر مثل القربى، ازدلفوا: اجتمعوا، زلفًا: جميعًا. وقال في آخر الحديث إلى هذِه الآية: قَالَ: \"لمن عمل بها من أمتى\" (^٢).\nوأخرجه مسلم في التوبة (^٣)، والترمذي في التفسير (^٤)، والنسائي في\n_________\n(^١) جاء ذلك في رواية الترمذي (٢٢٥٨).\n(^٢) سيأتي برقم (٤٦٧٨) كتاب: التفسير، باب: قوله: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ﴾.\n(^٣) برقم (٢٧٦٣) كتاب: التوبة، باب: قوله: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾.\n(^٤) برقم (٣١١٤) باب: من سورة هود.","vol":"6","page":115},{"text":"الرجم (^١)، وابن ماجه في الصلاة، وأبو داود (^٢).\nوعند ابن ماجه: أصاب من امرأة ما دون الفاحشة، فلا أدري ما بلغ غير أنه دون الزنا.\nوفيه: يا رسول الله، ألي هذِه؟ قَالَ: \"لمن أخذ بها\" (^٣).\nثانيها:\nهذا الرجل اسمه: كعب بن عمرو، أبو اليسر عَلَى أصح الأقوال (^٤) كما أخرجه النسائي في التفسير (^٥).\nوأخرجه الترمذي أيضًا من حديث ابن موهب، عن موسى بن طلحة، عن أبي اليَسَر -يعني: كعب بن عمرو- قَالَ: أتتني امرأة تبتاع تمرًا، فقلت: إن في البيت تمرًا أطيب منه، فدخلت معي في البيت، فأهويت إليها فقبلتها. فأتيت أبا بكر فذكرت ذَلِكَ له، فقال: استر عَلَى نفسك، ولا تخبر أحدًا، وتب. فأتيت عمر فذكرت ذَلِكَ له،\n_________\n(^١) رواه النسائي في \"الكبرى\" ٤/ ٣١٨ (٧٣٢٦)، ٦/ ٣٦٦ (١١٢٤٧).\n(^٢) رواه أبو داود (٤٤٦٨).\n(^٣) رواه ابن ماجه (١٣٩٨).\n(^٤) اسمه: كعب بن عمرو بن عباد بن سواد - ﵁ -. وكنيته: أبو اليسر بفتحتين. شهد العقبة وبدرًا، وهو ابن عشرين وهو الذي أسر العباس بن عبد المطلب، وشهد أحدًا والخندق والمشاهد كلها مع رسول الله - ﷺ -.\nتوفي بالمدينة سنة خمس وخمسين وذلك في خلافة معاوية - ﵁ -. وهو أخر من مات من أهل بدر.\nوجزم بأنه كنيته أبو اليسر: ابن سعد وابن الأثير وغيرهما.\nانظر: \"الطبقات الكبرى\" ٣/ ٥٨١. \"الجرح والتعديل\" ٧/ ١٦٠ (٩٠١)، \"الثقات\" ٣/ ٣٥٢، \"الاستيعاب\" ٣/ ٣٨٠ (٢٢٢٦)، \"أسد الغابة\" ٤/ ٤٨٤ (٤٤٦٩)، \"تهذيب الكمال\" ٢٤/ ١٨٥ - ١٨٦ (٤٩٧٨).\n(^٥) رواه النسائي في \"الكبرى\" ٦/ ٣٦٦ (١١٢٤٨).","vol":"6","page":116},{"text":"فقال: استر عَلَى نفسك، وتب، ولا تخبر أحدًا. فلم أصبر، فأتيت رسول الله - ﷺ -، فذكرت ذَلِكَ له، فقال: \"أخلفت غازيًا في سبيل الله في أهله بمثل هذا؟ \" حَتَّى تمنى أن لم يكن أسلم إلا تلك الساعة، حَتَّى ظن أنه من أهل النار.\nقَالَ: وأطرق رسول الله - ﷺ - حَتَّى أوحي إليه: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ لنَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ﴾ إلى قوله: ﴿ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ﴾ [هود: ١١٤].\nقَالَ أبو اليسر: فأتيته، فقرأها عليَّ رسول الله - ﷺ -، فقال أصحابه: يا رسول الله، ألهذا خاصة، أم للناس عامة؟ قَالَ: \"بل للناس عامة\" (^١).\nقَالَ البزار: لا نعلم رواه عن أبي اليسر إلا موسى، ولا عن موسى إلا ابن (موهب) (^٢).\nوفي كتاب الواحدي: وكان زوجها بعثه رسول الله - ﷺ - في بعث.\nوفيه: فغمزتها وقبلتها، وكانت أعجبتني (^٣).\nوفي لفظ عن ابن عباس أن رجلًا أتى عمر فقال: إن امرأة جاءتني تبايعني، فأدخلتها الدولج (^٤)، فقال: ويحك لعلها مغيب في سبيل الله.\n_________\n(^١) الترمذي (٣١١٥) كتاب: تفسير القرآن، باب: سورة هود، وقال: هذا حديث حسن صحيح.\n(^٢) (ج): وهب. وهو خطأ، وما أثبتناه من (س) وهو الموافق لما في: \"مسند البزار\" ٦/ ٢٧١ (٢٣٠٠).\n(^٣) \"أسباب النزول\" ص ٢٧٢ - ٢٧٣ (٥٤٠)، وفيه: فأعجبتني، فقلت: إن في البيت تمرًا هو أطيب من هذا فألحقيني، فغمزتها وقبَّلتُها. اهـ.\nقلت: وفي سياق الواحدي لهذا الحديث ما يدل بمعناه أن زوجها كان غازيًا في سبيل الله فكان المصنف ﵀ ساقه هنا بمعناه.\n(^٤) ورد في الهامش الأصل: الدولج هو: السَّرب. فوعل، عن كراع، والدولج: المخْدَعَ، وهو البيت الصغير داخل البيت الكبير. \"تهذيب اللغة\" ٢/ ٢١٥ مادة: =","vol":"6","page":117},{"text":"قلت: أجل. قَالَ: ائت أبا بكر فأتاه وقال له مثل ما قَالَ عمر. وقال: ائت رسول الله، فأتاه .. الحديث.\nوفيه: يا رسول الله، ألي خاصة؟ فضرب عمر صدره وقال: ولا نعمة عين ولكن للناس عامة. قَالَ: فضحك رسول الله - ﷺ - وقال: \"صدق عمر\" (^١).\nوفي \"تفسير ابن مردويه\" من حديث معاذ: فأمره أن يتوضأ ويصلي (^٢) وفيه من حديث بريدة: أن المرأة ناشدته وقالت له: إنما أنا أمك (^٣) قَالَ: وذلك أنه - ﷺ - كان يقول: \"نساء المجاهدين عَلَى القاعدين في الحرمة كأمهاتهم\" (^٤).\nوفي \"تفسير الضحاك\": راود امرأة وقعد منها مقعد الرجل من امرأته ثم ندم، فأتى رسول الله - ﷺ -، فلما صلى ركعتين من العصر نزلت هذِه\n_________\n= دلج، \"المحكم\" ٧/ ٢٣٥ مادة: دلج. \"لسان العرب\" ٣/ ١٤٠٧ مادة: دلج.\n(^١) رواه أحمد ١/ ٢٤٥ (٢٦٩ - ٢٧٠)، والطبراني ١٢/ ٢١٥ (١٢٩٣١)، وفي \"الأوسط\" ٦/ ١٧ (٥٦٦٣)، وابن عدي في \"الكامل\" ٦/ ٣٤٢ (١٣٥١)، وقال الهيثمي في \"المجمع\" ٧/ ٣٨: وفي إسناد أحمد \"الكبير\": علي بن زيد، وهو سيء الحفظ، وبقية رجاله ثقات، وفي إسناد \"الأوسط\" ضعيف. اهـ.\n(^٢) أصل هذا الحديث رواه الترمذي (٣١١٣) وقال: هذا حديث ليس إسناده بمتصل. اهـ.\nقلت: أما الزيادة التي أوردها المصنف هنا فرواها أحمد ٥/ ٢٤٤ بإسناد الترمذي المنقطع. ولم نقف على كتاب ابن مردويه؛ لأنه مفقود.\n(^٣) لم أقف على \"تفسير ابن مردويه\"، وهو في \"الدر المنثور\" ٣/ ٦٣٩ عن ابن مردويه بلفظ: وجعلت تناشده، فأصاب منها …\n(^٤) رواه مسلم (١٨٩٧) كتاب: الإمارة، باب: حرمة نساء المجاهدين، وإثم من فاتهم، وأبو داود (٢٤٩٦)، والنسائي ٦/ ٥٠، وأحمد ٥/ ٣٥٢ من حديث، ابن بريدة عن أبيه.","vol":"6","page":118},{"text":"الآية، فلما فرغ من صلاته دعاه فقال: \"أشهدت معنا هذِه الصلاة؟ .. \" الحديث.\nقَالَ ابن عباس: وهود كلها مكية إلا هذِه الآية. وروى حماد عن عمرو، عن يحيى بن جعدة أن رجلًا أتى امرأة فأعجبته، فبعثه النبي - ﷺ - ليلة في حاجة، فأصاب الناس مطر، وتلقته المرأة، (تضرب) (^١) صدرها بيدها فاستلقت، فجعل يريدها فلم يقدر عليها فأتى رسول الله - ﷺ -، فقال له: \"قم فاأركع أربع ركعات\" (^٢).\nالقول الثاني: أنه عمرو بن غزية بن عمرو الأنصاري، أبو حبَّة -بالباء الموحدة- التمار (^٣).\nرواه أبو صالح عن ابن عياش (^٤).\nالقول الثالث: أنه ابن معتب رجل من الأنصار، ذكره ابن أبي خيثمة في \"تاريخه\" من حديث إبراهيم النخعي (^٥).\n_________\n(^١) في (ج): فضرب.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٧/ ٤٤٧ (١٣٨٣١)، وفي \"تفسيره\" ١/ ٢٧٤ (١٢٦٠)، ومن طريقه ابن جرير في \"تفسيره\" ٧/ ١٣٣ (١٨٦٩٦) من طريق محمد بن مسلم. عن عمرو وهو ابن دينار.\n(^٣) قال المزي في ترجمة حفيده: ضمرة بن سعيد بن أبي حنة بالنون وقيل: بالباء بواحدة. واسمه: عمرو بن غزية بن عمرو بن عطية بن خنساء بن مبذول بن غنم بن مازن بن النجار الأنصاري المدني المازني. شهد العقبة وبدرًا.\nوانظر عنه في: \"الطبقات الكبرى\" (القسم المتمم) ص ٢٩٤، \"الاستيعاب\" ٣/ ٢٧٥ (١٩٦٦)، \"تهذيب الكمال\" ١٣/ ٣٢١.\n(^٤) أخرجه الكلبي في \"تفسيره\" كما في \"الإصابة\" ٣/ ١٠ (٥٩٢٧)، وعنه ابن مندة كما في \"الفتح\" ٨/ ٣٥٦. وقد تقدمت ترجمة الكلبي في شرح الحديث رقم (٣) وهو ضعيف متهم بالكذب.\n(^٥) لم أعثر على هذا الأثر في مطبوع \"تاريخ ابن أبي خيثمة\"، فقد يكون فيما فيه طمس =","vol":"6","page":119},{"text":"الرابع: أنه أبو مقبل عامر بن قيس الأنصاري، حكاه مقاتل (^١).\nالخامس: نبهان التَّمار، حكاه أيضًا (^٢).\nوقال الثعلبي: نبهان لم ينزل فيه إلا قوله تعالى: ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً﴾ الآية [آل عمران: ١٣٥].\nوقال السهيلي: في حكايته: أبو (مقبل) (^٣) نبهان التمار.\nسادسها: عباد، حكاه القرطبي (^٤).\nثالثها (^٥):\nالرجل الذي قَالَ: (ألي هذِه؟) هو أبو اليسر كما سلف.\nوجاء في رواية: فقال رجل من القوم: هذا له خاصة؟ ذكرها ابن\n_________\n= منه. وقد روى هذا الأثر الطبري في \"تفسيره\" ٧/ ١٣٢ (١٨٦٨٨) من طريق الأعمش، عن النخعي، قال: فلان بن معتب رجل من الأنصار …\n(^١) كما في \"زاد المسير\" ٤/ ١٧٧، \"تفسير ابن كثير\" ٧/ ٤٨٢، وفيه: نفيل بدل مقبل، \"فتح الباري\" ٨/ ٣٥٧.\n(^٢) قال الحافظ في \"الفتح\" ٨/ ٣٥٦: وقصة نبهان التمار ذكرها عبد الغني بن سعيد الثقفي أحد الضعفاء في \"تفسيره\" عن ابن عباس. وأخرجه الثعلبي وغيره من طريق مقاتل بن الضحاك عن ابن عباس: أن نبهانًا التمار أتته امرأة حسناء …\nثم قال: وهذا إن ثبت حمل على واقعة أخرى لما بين السياقين من المغايرة. اهـ.\nقلت: وذكر أبو نعيم في \"معرفة الصحابة\" ٥/ ٢٧٠٩ (٢٩٣٨) أن كنيته أبو مقبل.\nوكذا نقله الخزاعي التلمساني في \"تخريج الدلالات السمعية\" ص ٧١٣ عن ابن فتحون في \"الصحابة\".\n(^٣) في (س)، (ج): معقل. وهو تحريف، وما أثبتناه الموافق لما في \"معرفة الصحابة\" لأبي نعيم ٥/ ١٧٠٩ (٢٩٣٨)، ومنه نقل ابن نقطة في \"تكملته\" ١/ ٤٧٦ (٨٢٢).\nوانظر: \"غوامض الأسماء المبهمة\" ١/ ٢٩٥ - ٢٩٦. و\"الجامع لأحكام القرآن\" ٤/ ٢٠٩. أما البغوي في \"تفسيره\" ٢/ ١٠٦ فكناه بأبي معبد!!.\n(^٤) \"الجامع لأحكام القرآن\" ٩/ ١١٠.\n(^٥) أي: ثالث الأوجه.","vol":"6","page":120},{"text":"الجوزي وحكى في تعيينه ثلاثة أقوال، وعزاها إلى الخطيب: عمر بن الخطاب، أبو اليسر، معاذ بن جبل (^١).\nوقد روى هذا (الأخير) (^٢) أبو علي الطوسي صاحب \"الأحكام\"، شيخ أبي حاتم الرازي من حديث عبد الرحمن بن أبي ليلى عن معاذ، ولم يسمع منه (^٣).\nرابعها:\nطرفا النهار: الغداة والعشي، والأشهر كما قَالَ ابن الخطيب أنها الصبح والعصر، ولا يكون الطرف الثاني صلاة المغرب لدخولها في الزلف.\nثم استنبط من ذلك الوتر بالفجر وتأخير العصر لما لا يسلم له، وقد قيل: إن الثاني المغرب أو العشاء.\nوقال الزجاج في \"معانيه\": صلاة طرفي النهار: الغداة والظهر والعصر بما لم يسلم له. وقال مقاتل: صلاة الفجر والظهر طرف، وصلاة العصر والمغرب طرف.\n﴿وَزُلَفًا مِنَ اللَّيْلِ﴾ [هود: ١١٤]، يعني: صلاة العتمة.\nوقال الحسن: هما المغرب والعشاء (^٤).\n_________\n(^١) \"زاد المسير\" ٤/ ١٦٧.\n(^٢) في (ج): الآخِر.\n(^٣) عن قضية إرسال ابن أبي ليلى عن معاذ قال الترمذي وابن خزيمة: لم يسمع من معاذ. اهـ. قال المنذري: وهو ظاهر جدًّا. اهـ. وقال الدارقطني عن صحة السماع: فيه نظر لأن معاذًا قديم الوفاة، انظر: \"سنن الترمذي\" ٥/ ٢٩١، \"التحقيق في أحاديث الخلاف\" ١/ ٣٥. وانظر: \"جامع التحصيل\" ص ٢٢٦ (٤٥٢)، \"تحفة التحصيل\" ص ٢٠٥.\n(^٤) \"تفسير الطبري\" ٧/ ١٢٧ - ١٢٨، \"تفسير ابن أبي حاتم\" ٦/ ٢٠٩١ (١١٢٦٧).","vol":"6","page":121},{"text":"وقال الأخفش: يعني: صلاة الليل.\nخامسها:\nسلف معنى الزلف، قَالَ الزجاج: معناه الصلاة القريبة من أول الليل، زلف: جمع زُلفة، يعني بالزلف من الليل: المغرب والعشاء (^١).\nوقراءة الجمهور ضم الزاي وفتح اللام، وقرأ أبو جعفر بضمهما (^٢).\nوقرأ ابن محيصن بضم الزاي وجزم اللام، وقرأ مجاهد: زُلفَى، مثل قربى (^٣).\nوفي \"المحكم\": زلف الليل: ساعات من أوله، وقيل: هي ساعات الليل الأخيرة من النهار، وساعات النهار الأخيرة من الليل (^٤).\nوفي \"جامع القزاز\": الزلفة تكون القربة من الخير والشر.\nسادسها:\nالمراد بالحسنات: الصلوات الخمس إذا اجتنبت الكبائر.\nوقال مجاهد: هي قول العبد: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر (^٥).\nسابعها:\nاختلف أهل السنة في قوله تعالى: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ [هود: ١١٤]. فقال الجمهور: هو شرط بمعنى الوعيد كله. أي: إن\n_________\n(^١) انظر: \"زاد المسير\" ٤/ ١٦٨.\n(^٢) زاد ابن الجوزي في \"زاد المسير\" ٤/ ١٦٧ وشيبة.\n(^٣) \"معاني القرآن\" لأبي جعفر ٣/ ٣٨٧.\n(^٤) \"المحكم\" ٩/ ٤١.\n(^٥) انظر: \"تفسير الطبري\" ٧/ ١٣١، و\"زاد المسير\" ٤/ ١٦٨.","vol":"6","page":122},{"text":"اجتنبت الكبائر كانت العبادات المذكورات (كفارة) (^١) للذنوب، وإن لم تجتنب لم تكفر شيء من الصغائر.\nوقالت فرقة: إن لم تجتنب لم تحطها العبادات وحطت الصغائر، وذلك كله بشرط التوبة من الصغائر وعدم الإصرار عليها.\nوقال ابن عبد البر: قَالَ بعض المنتسبين إلى العلم من أهل عصرنا: إن الكبائر والصغائر تكفرها الصلاة والطهارة، واستدل بظاهر هذا الحديث، وبحديث الصنابحي: \"خرجت الخطايا من فيه\" (^٢) وغيره، وهذا جهل وموافقة للمرجئة، وكيف يجوز أن تحمل هذِه الآثار عَلَى عمومها وهو يسمع قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحًا﴾ [التحريم: ٨]، في آي كثير فلو كانت الصلاة والطهارة وأعمال البر مكفرة للكبائر لما احتاج إلى التوبة (^٣).\nثامنها:\nعدم وجوب الحد في القبلة وشبهها من اللمس ونحوه من الصغائر، وهي من اللمم المعفو عنه باجتناب الكبائر بنص القرآن، وقد يستدل به عَلَى أنه لا حد ولا أدب عَلَى الرجل والمرأة وإن وجدا في ثوب واحد، وهو اختيار ابن المنذر.\n_________\n(^١) في (ج): كفارات.\n(^٢) رواه النسائي ١/ ٧٤ - ٧٥، وفي \"الكبرى\" ١/ ٨٦ - ٨٧ (١٠٦)، وأحمد ٤/ ٣٤٩، وفي \"الموطأ\" ١/ ٣٣ - ٣٤ (٧٤)، وأبو الشيخ في \"طبقات المحدثين\" ٢/ ٥٧ - ٥٨ (١٢٠)، والحاكم في \"المستدرك\" ١/ ١٢٩ - ١٣٠، وقال الحاكم: حديث صحيح ولم يخرجاه، وليس له علة، وقال الذهبي: على شرطهما ولا علة له، والصنابجي صحابي مشهور، وقال الألباني: في \"التغريب\" (١٨٥): صحيح لغيره.\n(^٣) \"التمهيد\" ٤/ ٤٤.","vol":"6","page":123},{"text":"قَالَ شيخنا قطب الدين: وقوله: ﴿وَزُلَفًا مِّنَ اَلَّيْلِ﴾ [هود: ١١٤]\nمقتضاه الأمر بإقامة الصلاة في زلفٍ منها؛ لأن أقل الجمع ثلاثة، والمغرب والعشاء وقتان، فيجب الحكم بوجوب الوتر. كذا قَالَ، وتبعه شيخنا علاء الدين في \"شرحه\"، وهي نزعة، ولا يُسَلَّم لهما.","vol":"6","page":124},{"text":"<span data-type='title' id=toc-568>٥ - باب فَضْلِ الصَّلَاةِ لِوَقْتِهَا</span>\n٥٢٧ - حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: الْوَلِيدُ بْنُ الْعَيْزَارِ أَخْبَرَنِي قَالَ: سَمِعْتُ أَبَا عَمْرٍو الشَّيْبَانِيَّ يَقُولُ: حَدَّثَنَا صَاحِبُ هَذِهِ الدَّارِ - وَأَشَارَ إِلَى دَارِ عَبْدِ اللهِ- قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ -: أَىُّ الْعَمَلِ أَحَبُّ إِلَى اللهِ؟ قَالَ: \"الصَّلَاةُ عَلَى وَقْتِهَا\". قَالَ: ثُمَّ أَيُّ؟ قَالَ: \"ثُمَّ بِرُّ الْوَالِدَيْنِ\". قَالَ ثُمَّ أَيُّ؟ قَالَ: \"الْجِهَادُ فِي سَبِيلِ اللهِ\". قَالَ حَدَّثَنِي بِهِنَّ وَلَوِ اسْتَزَدْتُهُ لَزَادَنِي. [٢٧٨٢، ٥٩٧٠، ٧٥٣٤ - مسلم: ٨٥ - فتح: ٢/ ٩]\nذكر فيه حديث أبي عمرو الشيباني: قال: حدثني صَاحِبُ هذِه الدَّارِ -وَأَشَارَ إِلَى دَارِ عَبْدِ اللهِ ابن مسعود- قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ -: أَيُّ العَمَلِ (أَحَبُّ) (^١) إِلَى اللهِ؟ قَالَ: \"الصَّلَاةُ عَلَى وَقْتِهَا\". قَالَ: ثُمَّ أَيُّ؟ قَالَ: \"ثم بِرُّ الوَالِدَيْنِ\". قَالَ: ثُمَّ أَيُّ؟ قَالَ: \"الْجِهَادُ فِي سَبِيلِ اللهِ\". قَالَ: حَدَّثَني بِهِنَّ، وَلَوِ اسْتَزَدْتُهُ لَزَادَني.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في الأدب (^٢) وأول الجهاد (^٣) والتوحيد (^٤).\nوأخرجه مسلم في الإيمان (^٥)، والترمذي هنا والبر والصلة،\n_________\n(^١) ورد بهامش الأصل: من خط الشيخ: في الخامس في شرح شيخنا قطب الدين: أفضل.\n(^٢) سيأتي برقم (٥٩٧٠) باب: البر والصلة بسنده ومتنه.\n(^٣) سيأتي برقم (٢٧٨٢) باب: فضل الجهاد والسير.\n(^٤) سيأتي برقم (٧٥٣٤) باب: وسمَّى النبي - ﷺ - الصلاة عملًا.\n(^٥) رقم (٨٥) باب: بيان كون الإيمان بالله تعالى أفضل الأعمال.","vol":"6","page":125},{"text":"وصححه (^١)، والنسائي هنا (^٢).\nوطرقه الدارقطني في \"علله\" (^٣).\nولابن خزيمة وابن حبان والحاكم: أي العمل أفضل؟ قَالَ: \"الصلاة في أول وقتها\" (^٤)، قَالَ الحاكم: عَلَى شرط الشيخين، وله شواهد، فذكرها.\nوهو في الترمذي من حديث أم فروة (^٥)، وضعفه (^٦). وحديث \"أول\n_________\n(^١) برقم (١٧٣) كتاب: الصلاة، باب: ما جاء في الوقت الأول من الفضل، وبرقم (١٨٩٨) كتاب البر والصلة، باب: ما جاء في بر الوالدين.\n(^٢) ١/ ٢٩٢.\n(^٣) ٥/ ١٧ (٦٨٤). قلت: الذي طرق الدارقطني في \"العلل\" عن عون بن عبد الله بن عتبة. والاختلاف عنه. وليس في \"الصحيح\" هنا من هذِه الطرق شيء، ولا عند من أشار المصنف بتخريجهم لهذا الحديث، إنما هو عن الوليد بن العيزار، عن أبي عمرو سعد بن إياس الشيباني. كما في مصادر التخريج. أما ما طرق الدارقطني فأخرج أحد طرقها الطبراني ١٠/ ٢٣ - ٢٤ (٩٨١٩) من طريق أبي جناب يحيى بن أبي حية الكلبي، ضعفوه لكثرة تدليسه كما في \"التقريب\" (٧٥٣٧). وأخرج الهيثم بن كليب في \"مسنده\" ٢/ ٣١٦ (٨٩٧) طريق إسماعيل بن عياش، عن عون. وعون هذا روايته عن ابن مسعود مرسلة كما في \"سنن الترمذي\" ٢/ ٤٧، وانظر: \"جامع التحصيل\" ص ٢٤٩ (٥٩٨)، \"تحفة التحصيل\" ص ٢٥١.\nقلت: فلم يذكر الدارقطني طريق البخاري.\n(^٤) رواه ابن خزيمة ١/ ١٦٩ (٣٢٧)، وابن حبان ٤/ ٣٤٠ - ٣٤١ (١٤٧٧)، والحاكم ١/ ١٨٨ - ١٨٩.\n(^٥) برقم (١٧٠) ولفظه: \"الصلاة لأول وقتها\".\n(^٦) \"سنن الترمذي\" ١/ ٣٢٣ وقوله فيه: حديث أم فروة لا يروى إلا من حديث عبد الله ابن العُمري، وليس هو بالقوي عند أهل الحديث واضطربوا عنه: وهو صدوق، وقد تكلم فيه يحيى بن سعيد من قبل حفظه. اهـ.\nقلت: أما جزم الترمذى بأن حديث أم فروة لا يروى إلا من حديث العمري ففيه نظر. =","vol":"6","page":126},{"text":"الوقت رضوان الله وآخره عفو الله\" له طرق ضعيفة (^١).\n_________\n= قال أحمد شاكر في \"شرحه على الترمذي\" ١/ ٣٢٤ بعد أن وهَّم الترمذي: والحديث رواه عن القاسم بن غنام (الراوي عن أم فروة) ثلاثة: عبد الله بن عمر العمري، وأخوه عبيد الله بن عمر العمري، والضحاك بن عثمان الأسدي الجزامي.\nوضعفه لجهل الواسطة بين القاسم بن غنام وأم فروة، بعد أن ذكر اضطراب الرواة عنه لا عن عبد الله العمري. قال الألباني في \"صحيح أبي داود\" ٢/ ٤٠٣: وهذا اضطراب شديد مما يزيد في ضعف الإسناد … لكن الحديث صحيح، فإن له شواهد ذكر منها حديث الباب هنا. وبالله التوفيق.\n(^١) وطرقه خمسة، أربعة مرفوعة، وواحدة موقوفة:\nالطريق الأولى: حديث ابن عمر مرفوعًا بلفظ: \"الوقت الأول من الصلاة رضوان الله، والوقت الآخر عفو الله\".\nرواه الترمذي (١٧٢)، وقال: غريب. وابن عدي ٨/ ٤٧٣ ترجمة رقم (٢٠٥٧)، والدارقطني ١/ ٢٤٩، وأما الحاكم ١/ ١٨٩ فبلفظ: \"خير الأعمال الصلاة في أول وقتها\". وقال: يعقوب بن الوليد هذا شيخ من أهل المدينة، سكن بغداد، وليس من شرط هذا الكتاب إلا أنه شاهد. اهـ. وتعقبه الذهبي بأن يعقوب كذاب. اهـ. والبيهقي ١/ ٤٣٥ كلهم من طريق شيخ الترمذي أحمد بن منيع من يعقوب هذا.\nقلت: ومدار الحديث على يعقوب بن الوليد هذا، وهو كذاب. وقد بيَّن ابن صاعد وابن أسباط (الراويان عن ابن منيع) فما حكاه ابن عدي ٨/ ٤٧٣ عنهم أن هذا الحديث بهذا الإسناد باطل. أهـ. قال البيهقي ١/ ٤٣٥: ويعقوب منكر الحديث. ضعفه يحيى بن معين، وكذبه أحمد بن حنبل، وسائر الحفاظ، ونسبوه إلى الوضع -نعوذ بالله في الخذلان- وقد روي بأسانيد كلها ضعيفة. اهـ. قال الألباني في \"ضعيف الترغيب\" (٢١٧): موضوع.\nالطريق الثانية: حديث جرير بن عبد الله، وهو كما ساقه المصنف ها هنا.\nورواه الدارقطني ١/ ٢٤٩، وعنه ابن الجوزي في \"التحقيق\" ١/ ٢٨٦ - ٢٨٧ (٣٣١)، وقال: وأما حديث جرير ففيه: الحسين بن حميد. قال مطين: كذاب.\nالطريق الثالثة: حديث أبي محذورة مرفوعًا ولفظه: \"أول الوقت رضوان الله، ووسط الوقت رحمة الله، وآخر الوقت عفو الله\". =","vol":"6","page":127},{"text":"ثانيها:\nأبو عمرو هذا تابعي مخضرم ثقة، واسمه: سعد بن إياس، عاش مائة وعشرين سنة، وهو شيخ عاصم في القراءة. والشيباني -بالشين المعجمة- نسبة إلى شيبان بن ثعلبة بن عكابة (^١)، ونسبته هذِه النسبة بخمسة أشياء ذكرتها في \"مشتبه النسبة\" فراجعها منه (^٢)، منها: أبو عمرو السيباني -بسين مهملة مفتوحة ومكسورة- وهو والد يحيى بن أبي زرعة (^٣).\n_________\n= رواه الدارقطني ١/ ٢٤٩ - ٢٥٠، والبيهقي ١٢/ ٤٣٥ - ٤٣٦، وقال الأخير في أحد رجال الإسناد وهو إبراهيم بن زكريا هذا هو البجلي … حدث عن الثقات بالبواطيل. اهـ. وقال ابن الجوزي في \"التحقيق\" ١/ ٢٨٧: وسئل أحمد عن هذا الحديث: \"أول الوقت رضوان الله\". قال من روى هذا؟! ليس هذا بثبت. اهـ. قال الألباني في \"الترغيب\" (٢١٨): موضوع.\nالطريق الرابع: حديث أنس مرفوعًا: \"أول الوقت رضوان الله، وآخر الوقت عفو الله\". رواه ابن عدي ٢/ ٢٧٠، وعنه ابن الجوزي في \"العلل المتناهية\" ١/ ٣٩٠، وجزم بأنه لا يصح. وذكر البيهقي أنَّ للحديث طريقًا عن ابن عباس ولم أهتد إليه.\nالطريق الخامسة: أثر محمد بن جعفر، عن أبيه موقوفًا بنفس سياق المصنف هنا.\nرواه البيهقي ١/ ٤٣٦. وحكى رفعه. وانظر: \"نصب الراية\" ١/ ٢٤٢ - ٢٤٣، \"تلخيص الحبير\" ١/ ١٨٠. ففيهما زيادة بيان.\n(^١) شهد القادسية، وهو ابن أربعين سنة، وقد أدرك زمان النبي - ﷺ - ولم يره، رمى له الجماعة، وهو مجمع على ثقته. انظر: \"الطبقات الكبرى\" ٦/ ١٠٤، \"التاريخ الكبير\" ٤/ ٤٧ - ٤٨ (١٩٢٠)، \"الجرح والتعديل\" ٤/ ٧٨ - ٧٩ (٣٤٠)، \"تهذيب الكمال\" ١٠/ ٢٥٨ - ٢٥٩ (٢٢٠٥).\n(^٢) ذكر منها ابن ناصر الدين في \"توضيح المشتبه\" ٥/ ٢٤٣ - ٢٤٥ أربعة وهي: السِّيناني، والسَّيناني، والشيباني، والسِّيباني.\n(^٣) يحيى هذا هو ابن أبي عمرو زرعة الشامي الحمصي، ابن عم عبد الرحمن الأوزاعي شهد غزاة القسطنطنية مع مسلمة بن عبد الملك.\nوهو ثقة ثقة، من أحد الثقات المجمع على حديثهم، عُمِّر خمسًا وثمانين سنة. =","vol":"6","page":128},{"text":"فائدة:\nفي الرواة أبو عمرو الشيباني اثنان: هذا والنحوي الكبير (^١).\nثالثها:\nعبد الله بن مسعود، هو أحد السابقين الأولين، حليف الزهريين، أسلم قبل عمر، وهو صاحب الستر والوساد والسواك، مات بعد الثلاثين (^٢)، ودفن بالبقيع (^٣).\nوفي الرواة أيضًا عبد الله بن مسعود الغفاري: روى عن نافع، عن بردة في فضل رمضان، وقيل: أبو مسعود.\nرابعها: في فوائده:\nالأولى: الاكتفاء بالإشارة عن التصريح، عملًا بقوله: وأشار إلى دار عبد الله بن مسعود.\nالثانية: هذا السؤال عن طلب الأحب ليشتد المحافظة عليه، فإن العبد مأمور بتنزيل الأشياء منازلها، فيقدم الأفضل عَلَى الفاضل طلبًا للدرجة العليا.\n_________\n= انظر: \"الطبقات الكبرى\" ٧/ ٤٥٨، \"تهذيب الكمال\" ٣١/ ٤٨٠ (٦٨٩٣).\nقلت: وقع في مطبوع \"الطبقات\": الشيباني. بشين معجمة، وهو تصحيف بيِّن.\n(^١) واسم النحوي: إسحاق بن مرار بميم بعدها راء مخففة، صاحب العربية، كوفي نزل بغداد، كان الإمام أحمد يكتب أماليه، وكان خيِّرًا فاضلًا صدوقًا، عُمِّر ما يقارب مائة وعشرين سنة، مات سنة ٢١٠ هـ أو ٢١٠ هـ أو ٢١٦ هـ.\nانظر: \"تاريخ بغداد\" ٦/ ٣٢٩، \"تهذيب الكمال\" ٣٤/ ١٣٤ (٧٥٣٧)، \"الكاشف\" ٢/ ٤٤٦ (٦٧٥٧)، \"تقريب التهذيب\" (٨٢٧٥).\n(^٢) ورد بهامش الأصل: سنة اثنتين، قاله في \"الكاشف\".\n(^٣) تقدمت له ترجمة في شرح الحديث رقم (٣٢) فراجعه منه.","vol":"6","page":129},{"text":"الثالثة: المراد هنا بالعمل عمل البدن والجوارح، فإنه وقع الجواب بالصلاة عَلَى وقتها، والنية مطلوبة فيه باللازم.\nالرابعة: فيه فضيلة أول الوقت؛ لأن صيغة أحب تقتضي المشاركة في الاستحباب، فيحترز به عن آخر الوقت، ورواية الصلاة في أول وقتها أصرح. ويستثنى من تفضيل الصلاة أول الوقت فروع بسطناها في كتب الفروع ومنها \"شرح المنهاج\".\nوخالف أصحاب الرأي فقالوا: إن التأخير إلى آخر الوقت أفضل إلا للحاجِّ فإنه يغلس بالفجر يوم النحر بمزدلفة.\nالخامسة: سلف في باب (من قَالَ: إن الإيمان هو العمل) الجمع بين هذا الحديث وما قد يعارضه، فراجعه من ثم.\nالسادسة: تعظيم بر الوالدين حيث قدمه عَلَى الجهاد، فأذاهما محرم. والبر خلاف العقوق، فبرهما: الإحسان إليهما، وفعل الجميل معهما، وفعل ما يسرهما. ومنه الإحسان إلى صديقهما، وقد أفرد بالتأليف. وما أحسن قول سفيان بن عيينة في قوله تعالى: ﴿أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ﴾ [لقمان: ١٤]، أن من صلى الخمس فقد شكر الله، ومن دعا لوالديه عقيبها فقد شكرهما (^١).\nالسابعة: قوم: (ثم أي؟): هو غير منون؛ لأنه موقوف عليه في الكلام، والسائل ينتظر الجواب، والتنوين لا يوقف عليه، فتنوينه ووصله بما بعده خطأ، فيوقف عليه وقفة لطيفة ثم يأتي بما بعده، كذا نبه عليه الفاكهي في \"شرح العمدة\".\n_________\n(^١) ذكره القرطبي في \"تفسيره\" ١٤/ ٦٥.","vol":"6","page":130},{"text":"وأما ابن الجوزي فقال في \"مشكله\" في حديث ابن مسعود: أيُّ الذنب أعظم؟ أي: مشدد منون، كذلك سمعته من أبي محمد بن الخشاب، وقال: لا يجوز إلا تنوينه؛ لأنه معرب غير مضاف. قَالَ: ومعنى غير مضاف أن يقال: أي الرجلين.\nالثامنة: قولى: (حَدَّثَني بِهِنَّ): كأنه تقرير وتأكيد لما تقدم إذ لا ريب في أن اللفظ صريح ذَلِكَ وهو أرفع درجات العمل.\nالتاسعة: قوله: (وَلَوِ اسْتَزَدْتُهُ لَزَادَنِي) يحتمل أن يريد من هذا النوع المذكور -أعني مراتب الأعمال- وتفضيل بعضها عَلَى بعض. ويحتمل أن يريد لزادني عما أسأله من حيث الإطلاق؛ تنبيه عَلَى سعة علمه وكيف لا، وترك ذَلِكَ خشية التطويل.\nالعاشرة: السؤال عن العلم ومراتبه في الأفضلية.\nالحادية عشرة: جواز تكرير السؤال والاستفتاء عن مسائل شتى في وقت واحد.\nالثانية عشرة: رفق العالم وصبره عَلَى السائل.\nالثالثة عشرة: أن الصلاة أفضل العمل، فالصلاة لوقتها أحب الأعمال إلى الله، فتركها أبغضها إليه بعد الشرك.\nوفيه: فضل الجهاد، وتقديم الأهم فالأهم من الأعمال، وتنبيه الطالب عَلَى تحقيق العلم وكيفية أخذه، والتنبيه عَلَى مرتبته عند الشيوخ وأهل الفضل؛ ليؤخذ علمه بقبول وانشراح وضبط.\nخاتمة:\nهذِه الثلاث المذكورات أفضل الأعمال بعد الإيمان؛ لأن من ضيع الصلاة حتى خرج وقتها مع خفة مؤنتها وعظم فضلها فهو لا شك لغيرها","vol":"6","page":131},{"text":"من أمر الدين أشد تضييعًا وأشد تهاونًا واستخفافًا، وكذا من ترك بر والديه فهو لغير ذَلِكَ من حقوق الله تعالى أشد تضييعًا، وكذا الجهاد.\nفهذِه الثلاثة دالة عَلَى أن من حافظ عليها حافظ عَلَى ما سواها، ومن ضيعها كان لما سواها أضيع، ولذلك خصت بأنها أفضل الأعمال.","vol":"6","page":132},{"text":"<span data-type='title' id=toc-569>٦ - باب الصَّلَوَاتُ الخَمْسُ كَفَّارَةٌ </span>(^١)\n٥٢٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي ابْنُ أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"أَرَأَيْتُمْ لَوْ أَنَّ نَهَرًا بِبَابِ أَحَدِكُمْ، يَغْتَسِلُ فِيهِ كُلَّ يَوْمٍ خَمْسًا، مَا تَقُولُ ذَلِكَ يُبْقِى مِنْ دَرَنِهِ؟ \". قَالُوا لَا يُبْقِي مِنْ دَرَنِهِ شَيْئًا. قَالَ \"فَذَلِكَ مِثْلُ الصَّلَوَاتِ الْخَمْسِ، يَمْحُو اللهُ بِهَا الْخَطَايَا\". [مسلم ٦٦٧ - فتح ٢/ ١١]\nذكر فيه حديث أبي هريرة: أنه سَمِعَ النبي - ﷺ - يَقُولُ: \"أَرَأَيْتُمْ لَوْ أَنَّ نَهَرًا بِبَابِ أَحَدِكُمْ، يَغْتَسِلُ منه كُلَّ يَوْمٍ خَمْسًا، مَا تَقُولُ ذَلِكَ يُبْقِي مِنْ دَرَنِهِ؟ \". قَالُوا: لَا يُبْقِي مِنْ دَرَنِهِ شَيْئًا. قَالَ: \"فَذَلِكَ مِثْلُ الصَّلَوَاتِ الخَمْسِ، يَمْحُو اللهُ بهن الخَطَايَا\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا (^٢)، وصححه الترمذي (^٣). قال: وفي الباب عن جابر (^٤).\n_________\n(^١) ذكر في هامش الأصل: في نسخة: كفارات للخطايا إذا صلاهن لوقتهن في الجماعة وغيرها.\n(^٢) برقم (٦٦٧) كتاب: المساجد، باب: المشي إلى الصلاة تمحى به الخطايا وترفع به الدرجات.\n(^٣) برقم (٢٨٦٨).\n(^٤) رواه مسلم (٦٦٨) السابق، ولفظه: \"مثل الصلوات الخمس كمثل نهر جار تمر على باب أحدكم يغتسل منه كل يوم خمس مرات\".","vol":"6","page":133},{"text":"ثانيها:\nالدرن -بفتح الدال والراء-: كناية عن الآثام (^١)، وشبه ذَلِكَ بصغار الذنوب؛ لأن الدرن صغير بالنسبة إلى ما هو أكبر منه كالجراحات وشبهها.\nثالثها:\nهذا الحديث رواه سعد بن أبي وقاص، خرجه مالك بلاغًا موقوفًا عليه (^٢)، وهو ثابت مسند بذكر الأخوين الذين مات أحدهما بعد الآخر (^٣)، وذكر فضيلة الأول إلى أن ضرب المثل بالنهر، وزاد فيه: \"العذب الغمر\"، يريد الحلو الطيب الكثير. ووجه التمثيل أن المرء كما يتدنس بالأقذار المحسوسة والأدران المشاهدة في بدنه وثيابه؛ فيطهره الماء الكثير العذب إذا والى استعماله، وواظب عَلَى الاغتسال منه، فكذلك تطهر الصلاة العبد عن أقذار الذنوب حَتَّى لا تبقى له ذنبًا إلا أسقطته وكفرته، ويكون ذَلِكَ بالوضوء كالصلاة، وإنما يكفر الوضوء الذنوب؛ لأنه يراد به الصلاة، كما طلب بالمراد،\n_________\n(^١) \"النهاية في غريب الحديث\" ٢/ ١١٥، \"لسان العرب\" ٣/ ١٣٦٨ - ١٣٦٩، أما الدرن بمعنى الإثم فورد فبه حديث أنس مرفوعًا: \"ودرنه إثمه\" رواه أبو نعيم في \"الحلية\" ٢/ ٣٤٤ وقال: حديث غريب … تفرد به داود عن مطر.\n(^٢) \"موطأ مالك\" ص ١٢٥. برواية يحيى، عن عامر بن سعد بن أبي وقاص أنه قال: بإسقاط عن أبيه. وهو خطأ، ويؤيد ما ذكرتُ رواية القعنبي (٣٣٢) فجاء فيها: عن أبيه. وكذا هو في \"التمهيد\" ٢٤/ ٢١٩.\nقلت: أما قول المصنف: موقوفًا، ففيه نظر إنما هو مرفوع.\n(^٣) وفيه أن أحدهما فاستشهد. ثم مكث الآخر بعده سنة ثم توفي.\nرواه من حديث طلحة بن عبيد الله ابن ماجه (٣٩٢٥)، وأحمد ١/ ١٦٤، وصححه الألباني في \"صحيح ابن ماجه\" (٣١٧١). وانظر: \"التمهيد\" ٢٤/ ٢١٩ وما بعدها.","vol":"6","page":134},{"text":"وهو الصلاة، وذلك أقوى في التكفير، وأولى بالإسقاط، وكما يطهر الماء الوسخ، فكذلك يذهب الهموم والغموم الداخلة عَلَى العبد أيضًا، فإن الهموم أصلها الذنوب.","vol":"6","page":135},{"text":"<span data-type='title' id=toc-570>٧ - باب تَضْيِيعِ الصَّلَاةِ عَنْ وَقْتِهَا</span>\n٥٢٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ حَدَّثَنَا مَهْدِيٌّ، عَنْ غَيْلَانَ، عَنْ أَنَسٍ قَالَ مَا أَعْرِفُ شَيْئًا مِمَّا كَانَ عَلَى عَهْدِ النَّبِيِّ - ﷺ -. قِيلَ: الصَّلَاةُ. قَالَ: أَلَيْسَ ضَيَّعْتُمْ مَا ضَيَّعْتُمْ فِيهَا؟ [فتح ٢/ ١٣]\n\n٥٣٠ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ قَالَ: أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ وَاصِلٍ أَبُو عُبَيْدَةَ الْحَدَّادُ، عَنْ عُثْمَانَ بْنِ أَبِي رَوَّادٍ أَخِي عَبْدِ الْعَزِيزِ قَالَ: سَمِعْتُ الزُّهْرِيَّ يَقُولُ: دَخَلْتُ عَلَى أَنَسِ بْنِ مَالِكٍ بِدِمَشْقَ وَهُوَ يَبْكِي، فَقُلْتُ: مَا يُبْكِيكَ؟ فَقَالَ: لَا أَعْرِفُ شَيْئًا مِمَّا أَدْرَكْتُ إِلاَّ هَذِهِ الصَّلَاةَ، وَهَذِهِ الصَّلَاةُ قَدْ ضُيِّعَتْ. وَقَالَ بَكْرٌ: حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ الْبُرْسَانِيُّ، أَخْبَرَنَا عُثْمَانُ بْنُ أَبِي رَوَّادٍ نَحْوَهُ. [فتح ٢/ ١٣]\nذكر فيه عن أنس قَالَ: مَا أَعْرِفُ شَيْئًا مِمَّا كَانَ على عَهْدِ النَّبيِّ - ﷺ -. قِيلَ: الصَّلَاةُ. قَالَ: أَلَيْسَ قَدْ صنعتم مَا صنعتم فِيهَا؟\nوعن الزُّهْرِيِّ قال: دَخَلْتُ على أَنَسٍ بِدِمَشْقَ، وَهُوَ يَبْكِي، فَقُلْتُ: مَا يُبْكِيكَ؟ فَقَالَ: لَا أَعْرِفُ شَيْئًا مِمَّا أَدْرَكْتُ إِلَّا هذِه الصَّلَاةَ، وهذِه الصَّلَاةُ قَدْ ضُيعِّتْ. وَقَالَ بَكْر بن خلف: ثَنَا مُحَمَّدُ بْنُ بَكْرٍ .. إلى آخره.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث من أفراد البخاري، وهذا التعليق وصله الإسماعيلي، فقَالَ: أخبرنا محمود بن محمد الواسطي، ثنا أبو بشر بكر بن خلف، وأبو نعيم، عن أبي بكر بن خلاد، ثنا أحمد بن علي الجزار، ثنا بكر بن خلف ختن المقرئ فذكره.\nثانيها:\nقوله: (أَلَيْسَ قد صنعتم). قَالَ صاحب \"المطالع\": رواية العذري","vol":"6","page":136},{"text":"بالصاد المهملة، ورواية النسفي بالمعجمة ثم مثناة تحت. قَالَ: والأول أشبه، يريد ما أحدثوا من تأخيرها. إلا أنه جاء في نفس الحديث ما يبين أنه بالضاد المعجمة، وهو قوله: ضيعت. قَالَ المهلب: هو تأخيرها عن الوقت المستحب لا أنهم أخرجوها عن وقتها كله، قَالَ تعالى: ﴿فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ﴾ [مريم: ٥٩]، قيل: ما ضيعوها بأن تركوها، فإنهم لو تركوها كانوا كفارًا.\nوقال ابن الجوزي: الظاهر من أنس أنه كان يشير إلى ما كان يصنع الحجاج، فإنه كان يؤخر صلاة الجمعة جدًّا متشاغلًا بمدح مستنيبه وما يتعلق به.\nوقد جاء في \"صحيح البخاري\" أيضًا من أنس أنه قدم المدينة، فقيل له: ما أنكرت منا مذ يوم عهدت رسول الله - ﷺ - قَالَ: ما أنكرت شيئًا إلا أنكم لا تقيمون الصفوف.\nذكره في باب: إثم من لم يتم الصفوف كما سيأتي (^١). وكأن أنسًا أنكر عَلَى كل أهل بلد بما رآه، فأهل الشام بالتأخير، وأهل الحجاز بعدم إقامة الصفوف.\nثالثها:\nدِمشق -بكسر الدال وفتح الميم وكسرها أيضًا (^٢) -: مدينة معروفة، ذكر ابن عساكر تاريخها فأطنب (^٣).\n_________\n(^١) برقم (٧٢٤) كتاب: الأذان، باب: إثم من لم يتم الصفوف.\n(^٢) \"معجم ما استعجم\" ٢/ ٥٥٦، \"معجم البلدان\" ٢/ ٤٦٣.\n(^٣) وتاريخها مطبوع، وللشيخ عبد القادر بدران (ت ١٣٤٦ هـ) تهذيب قشيب لهذا التاريخ، مطبوع.","vol":"6","page":137},{"text":"<span data-type='title' id=toc-571>٨ - باب المُصَلِّي يُنَاجِي رَبَّهُ -﷿</span>-\n٥٣١ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ عَنْ أَنَسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ أَحَدَكُمْ إِذَا صَلَّى يُنَاجِي رَبَّهُ، فَلَا يَتْفِلَنَّ عَنْ يَمِينِهِ، وَلَكِنْ تَحْتَ قَدَمِهِ الْيُسْرَى\". وَقَالَ سَعِيدٌ، عَنْ قَتَادَةَ: لَا يَتْفِلُ قُدَّامَهُ أَوْ بَيْنَ يَدَيْهِ، وَلَكِنْ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمَيْهِ. وَقَالَ شُعْبَةُ: لَا يَبْزُقُ بَيْنَ يَدَيْهِ وَلَا عَنْ يَمِينِهِ، وَلَكِنْ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ. وَقَالَ حُمَيْدٌ، عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺ -: \"لَا يَبْزُقْ فِي الْقِبْلَةِ وَلَا عَنْ يَمِينِهِ، وَلَكِنْ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ\". [انظر: ٢٤١ - مسلم: ٥٥١ - فتح: ٢/ ١٤].\n\n٥٣٢ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ \"اعْتَدِلُوا فِي السُّجُودِ، وَلَا يَبْسُطْ ذِرَاعَيْهِ كَالْكَلْبِ، وَإِذَا بَزَقَ فَلَا يَبْزُقَنَّ بَيْنَ يَدَيْهِ وَلَا عَنْ يَمِينِهِ، فَإِنَّهُ يُنَاجِى رَبَّهُ\". [انظر: ٢٤١، ٨٢٢ - مسلم: ٤٩٣، ٥٥١ - فتح: ٢/ ١٥]\nذكر فيه حديث أنس في المصلي يناجي ربه وفي البزاق تحت القدم اليسرى.\nوقد سلف مرات في باب: حك البزاق باليد من المسجد وغيره (^١).\nثم قَالَ: ثنا سَعِيدٌ، عَنْ قَتَادَةَ: ولَا يَتْفِلُ قُدَّامَهُ .. الحديث.\nوهذا في بعض النسخ كما قاله بعض من ألف في الأطراف.\nثم قَالَ: وَقَالَ شُعْبَة: لَا يَبْزُقُ بَيْنَ يَدَيْهِ .. الحديث. وهذا قد وصله مرة أخرى.\n_________\n(^١) سلف برقم (٢٤١) كتاب: الوضوء، باب: البزاق والمخاط ونحوه في الثوب، وبرقم (٤٠٥) كتاب: الصلاة، باب، حك البزاق باليد من المسجد، وبرقم (٤١٢) كتاب: الصلاة، باب: لا يبصق عن يمينه في الصلاة، وبرقم (٤١٣) كتاب: الصلاة، باب: ليبزق عن يساره أو تحت قدمه اليسرى، وبرقم (٤١٧) كتاب: الصلاة، باب: إذا بدره البزاق فليأخذ بطرف ثوبه.","vol":"6","page":138},{"text":"ثم قَالَ: وَقَالَ حُمَيْدٌ، عَنْ أَنَسٍ، عَنِ رسول الله. وهذا سلف متصلًا فيما أشرنا إليه (^١).\nوالمناجي: المخاطب. والمناجاة: المحادثة، أصله من النجوة: وهو ما ارتفع من الأرض. وكأن المناجي يرتفع هو والمناجَى متفردين عن غيرهما.\nولا شك أن وقوف العبد في العبادة عَلَى نحو وقوف الخادم بين يدي مالكه؛ فينبغي له مراعاة الأدب.\nثم الحديث في دال عَلَى تفضيل الصلاة عَلَى سائر الأعمال؛ لأن المناجاة لا تحصل إلا فيها خاصة، فينبغي استحضار النية، ولزوم الخشوع، وترك العارض.\nوما أحسن قول بعض الصالحين: إذا قمت إلى الصلاة فاعلم أن الله مقبل عليك، فأقبل عَلَى من هو مقبل عليك، وقريب منك، وناظر إليك.\nفإذا ركعت فلا تأمل أن ترفع، وإذا رفعت فلا تأمل أنك تضع، ومثل الجنة عن يمينك، والنار عن شمالك، والصراط تحت قدميك؛ فحينئذٍ تكون مصليًا.\nوقوله: (\"وَلَا يَتْفِلَنَّ\") قَالَ ابن التين: رويناه بضم الفاء وكسرها.\nقَالَ: والتَّفلُ أقل من البَزْقِ.\nوقال ابن الجوزي: المراد بقوله: لا يتفلن: لا يبصقن.\nوقال ابن الأثير: التفل نفخ معه أدنى بزاق (^٢).\nوقال الجوهري: التفل شبه بالبزق، وهو أقل منه أوله البزاق ثم\n_________\n(^١) سلف برقم (٤١٣) كتاب: الصلاة، باب: ليبزق عن يساره أو تحت قدمه اليسرى.\n(^٢) \"النهاية\" ١/ ١٩٢.","vol":"6","page":139},{"text":"التفل، ثم النفث، ثم النفخ (^١).\nوقال صاحب \"المطالع\": ثم يتفل -بكسر الفاء- والتفل بسكونها وفتح الفاء: هو البصاق القليل. والتَفَل بفتح التاء والفاء: البزاق نفسه، وكذلك الرائحة الكريهة، ومنه قوله: \"وليخرجن تفلات\" أي: غير متطيبات.\nوقوله - ﷺ -: (\"اعْتَدِلُوا فِي السُّجُودِ .. \") إلى آخره. يأتي الكلام في باب: لا يفترش ذراعيه في السجود (^٢).\n_________\n(^١) \"الصحاح\" ٤/ ١٦٤٤.\n(^٢) سيأتى برقم (٨٢٢) كتاب: الأذان.","vol":"6","page":140},{"text":"<span data-type='title' id=toc-572>٩ - باب الإِبْرَادِ بِالظُّهْرِ فيِ شِدَّةِ الحَرِّ </span>(^١)\n٥٣٣، ٥٣٤ - حَدَّثَنَا أَيُّوبُ بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنَا أَبُو بَكْرٍ، عَنْ سُلَيْمَانَ قَالَ صَالِحُ بْنُ كَيْسَانَ: حَدَّثَنَا الأَعْرَجُ عَبْدُ الرَّحْمَنِ وَغَيْرُهُ، عَنْ أَبِي هُرَيْرَةَ، وَنَافِعٌ -مَوْلَى عَبْدِ اللهِ بْنِ عُمَرَ- عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّهُمَا حَدَّثَاهُ عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ قَالَ: \"إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ\". [٥٣٦ - مسلم: ٦١٥، ٦١٧ - فتح: ٢/ ١٥]\n\n٥٣٥ - حَدَّثَنَا ابْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الْمُهَاجِرِ أَبِي الْحَسَنِ، سَمِعَ زَيْدَ بْنَ وَهْبٍ، عَنْ أَبِي ذَرٍّ قَالَ: أَذَّنَ مُؤَذِّنُ النَّبِيِّ - ﷺ - الظُّهْرَ، فَقَالَ: \"أَبْرِدْ أَبْرِدْ\" أَوْ قَالَ: \"انْتَظِرِ انْتَظِرْ\". وَقَالَ: \"شِدَّةُ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ، فَإِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ\". حَتَّى رَأَيْنَا فَيْءَ التُّلُولِ. [٥٣٩، ٦٢٩، ٣٢٥٨ - مسلم: ٦١٦ - فتح: ٢/ ١٨]\n\n٥٣٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَفِظْنَاهُ مِنَ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ \"إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا بِالصَّلَاةِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ\". [انظر: ٥٣٣ - مسلم: ٦١٥، ٦١٧ - فتح: ٢/ ١٨]\n\n٥٣٧ - \"وَاشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ: يَا رَبِّ، أَكَلَ بَعْضِي بَعْضًا. فَأَذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ، وَنَفَسٍ فِي الصَّيْفِ، فَهُوَ أَشَدُّ مَا تَجِدُونَ مِنَ الْحَرِّ، وَأَشَدُّ مَا تَجِدُونَ مِنَ الزَّمْهَرِيرِ\". [٣٢٦٠ - مسلم: ٦١٧ - فتح: ٢/ ١٨]\n\n٥٣٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبِي قَالَ حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَبْرِدُوا بِالظُّهْرِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ\".\nتَابَعَهُ سُفْيَانُ وَيَحْيَى وَأَبُو عَوَانَةَ، عَنِ الأَعْمَشِ. [٣٢٥٩ - فتح: ٢/ ١٨]\n_________\n(^١) في هامش (س) ثم بلغ في السابع بعد الستين له بمؤلفه.","vol":"6","page":141},{"text":"ذكر فيه حديث صالح بن كيسان، ثنا الأعرج وغيره عن أبي هريرة: وَنَافِعٌ -مَوْلَى عَبْدِ اللهِ بْنِ عُمَرَ- قَالَ: \"إِذَا اشْتَدَّ الحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ، فَإِنَّ شِدَّةَ الحَرِّ مِنْ فَيْحِ جَهَنَّمَ\".\nوفي حديث أبي هريرة: \"وَاشْتَكَتِ النَّارُ إلى رَبِّهَا … \" الحديث.\nوحديث أبي ذر: أَذَّنَ مُؤَذِّنُ رسول الله - ﷺ -، فَقَالَ: \"أَبْرِدْ أَبْرِدْ\" أَوْ قَالَ: \"انْتَظِرِ انْتَظِرْ\". وَقَالَ: \"شِدَّةُ الحَرِّ مِنْ فَيْحِ جَهَنَّمَ، فَإِذَا اشْتَدَّ الحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ\". حَتَى رَأَيْنَا فَيْءَ التُّلُولِ.\nوحديث أبي سعيد: \"أَبْرِدُوا بِالظُّهْرِ … \" الحديث. تَابَعَهُ سُفْيَانُ وَيَحْيَى وَأَبُو عَوَانَةَ، والأَعْمَشِ.\nالكلام على ذَلِكَ من وجوه:\nأحدها:\nحديث أبي هريرة أخرجه مسلم أيضًا (^١). والقائل: ونافع. هو صالح، كما بينه أصحاب الأطراف (^٢).\nوحديث ابن عمر من أفراده. وأخرجه ابن ماجه أيضًا، ولفظه: \"أبردوا بالظهر\" (^٣).\n_________\n(^١) برقم (٦١٥) كتاب: المساجد، باب: استحباب الإبراد بالظهر في شدة الحر. قال ابن رجب في \"الفتح\" له ٣/ ٦١ وهذا من جملة نسخة يرويها أيوب عن أبي بكر، عن سليمان، والبخاري يخرج منهاكثيرًا، وقد توقف فيها أبو حاتم الرازي؛ لأنها مناولة … ولكن المناولة جائزة عند الأكثرين.\n(^٢) انظر: \"تحفة الأشراف\" ١٠/ ١٦١ (١٣٦٤٩)، عن أبي هريرة، و٦/ ١٠١ (٧٦٨٦) عن ابن عمر.\n(^٣) برقم (٦٨١).","vol":"6","page":142},{"text":"وحديث أبي ذر أخرجه مسلم أيضًا وأبو داود والترمذي (^١).\nوحديث أبي سعيد من أفراده.\nومتابعة سفيان خرجها البخاري في صفة (النار) (^٢) عن الفريابي، عن سفيان بن سعيد (^٣). ومتابعة يحيى بن سعيد خرجها الإسماعيلي عن ابن خلاد، ثنا بندار، عنه. ورواه الخلال عن الميموني، عن أحمد، عن يحيى، ولفظه: \"فوح جهنم\". قَالَ أحمد: ما أعرف أحدًا قاله بالواو غير الأعمش (^٤).\nومتابعة أبي عوانة (…) (^٥).\nوتابعه أيضًا أبو خالد أخرجه الإسماعيلي وأبو نعيم.\nوأبو معاوية محمد بن خازم وأخرجه ابن ماجه: عن كريب عنه (^٦).\nولما أخرجه الترمذي من طريق أبي هريرة (^٧) قَالَ: وفي الباب عن\n_________\n(^١) رواه مسلم (٦١٦) كتاب: المساجد، باب: استحباب الإبراد بالظهر في شدة الحر، وأبو داود (٤٠١)، والترمذي (١٥٨).\n(^٢) في الأصل: \"الصلاة\" وهو خطأ، والمثبت كما في تخريج الحديث عند البخاري برقم (٣٢٥٩) وما قاله المزي في \"تحفة الأشراف\" ٣/ ١٤٥، وابن رجب في \"الفتح\" له ٣/ ٦٤، والحافظ في \"الفتح\" ٢/ ١٩.\n(^٣) سيأتي برقم (٣٢٥٩) كتاب: بدء الخلق.\n(^٤) في \"مسنده\" ٣/ ٥٢، وقال: هكذا قال الأعمش: من فوح جهنم.\n(^٥) بياض في الأصول مقدار كلمتين، وقال الحافظ في \"الفتح\" ٢/ ١٩: قوله (وأبو عوانة) لم أقف على من وصله عنه. اهـ.\nقلت: فلعل المصنف بيض له في أصله، وتبعه سبط ابن العجمي ناسخ (س) والله أعلم.\n(^٦) ابن ماجه رقم (٦٧٩).\n(^٧) برقم (١٥٧).","vol":"6","page":143},{"text":"أبي سعيد، وأبي ذر، وابن عمر، والمغيرة (^١)، والقاسم بن صفوان عن أبيه، وأبي موسى، وابن عباس، وأنس، وروي عن عمر (^٢) ولا يصح (^٣).\nقلت: وابن مسعود، وعائشة، وعمرو بن عبسة، وعبد الرحمن بن علقمة الثقفي، ورجل من الصحابة. ذكره الميموني عن أحمد، وقال: أحسبه غلطًا من غندر. وصرح الدارقطني بغلطه وقال: الرجل نراه ابن مسعود، وصفوان بن عسال. ذكره صاحب \"مسند الفردوس\".\nالوجه الثاني:\n\"اشتد\": افتعل من الشدة والقوة، أي: إذا قوي الحر. وأصل اشتد: اشتدد، فسكنت الدال الأولى، وأدغمت في الثانية.\nو\"أَبْرِدُوا\" أي: افعلوها في وقت البرد، وهو الزمان الذي يتبين فيه شدة انكسار الحر؛ لأن شدة الحر تذهب الخشوع. قَالَ ابن التين: \"أَبْرِدُوا\" أي: ادخلوا في وقت الإبراد، مثل: أظلم دخل في الظلام، وأمسى دخل في المساء، وهذا بخلاف \"الحمى من فيح جهنم،\n_________\n(^١) جاء في هامش (س): من خط المصنف في الهامش: لفظ المغيرة كنا نصلي مع رسول الله - ﷺ - صلاة الظهر بالهاجرة، فقال لنا: \"أبردوا بالصلاة، فإن شدة الحر من فيح جهنم\". قال البخاري: هو محفوظ، وخرجه أحمد، ثم قال خباب: يقول: لم يشكنا والمغيرة كما ترى يروي القصتين، وقال ابن حبان: تفرد به إسحاق الأزرق.\nقلت: رواه ابن ماجه (٦٨٠)، وأحمد ٤/ ٢٥٠، وابن حبان ٤/ ٣٧٢ - ٣٧٣ (١٥٠٥)، والطبراني ٢٠/ ٤٠٠ (٩٤٩)، والبيهقي ١/ ٤٣٩ (٢٠٦٨)، وقال البوصيري في \"مصباح الزجاجة\": هذا إسناد صحيح ورجاله ثقات، وصححه الألباني كما في \"صحيح سنن ابن ماجه\" (٥٥٤).\n(^٢) رواه البزار في \"كشف الأستار\" (٣٦٩)، وأبي يعلى كما في \"المطالب العالية\" (٢٢٥)، وقال الهيثمي في \"مجمع الزوائد\" ٢/ ٤٦: وفيه محمد بن الحسن بن زبالة نسب إلى وضع الحديث.\n(^٣) \"سنن الترمذي\" ١/ ٢٩٦.","vol":"6","page":144},{"text":"فأبردوها عنكم\" (^١)، تقرأ بوصل الألف؛ لأنه ثلاثي من برد.\nوقوله: (\"عَنِ الصَّلَاةِ\") قيل: (عن) بمعنى (في) هنا، وقد جاءت في بعض طرقه: \"أبردوا بالصلاة\" (^٢). و(عن) تأتي بمعنى الباء، يقال: رميت عن القوس، أي: به كما تأتي الباء بمعنى: (عن) في قوله تعالى: ﴿الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا﴾ [الفرقان: ٥٩]، أي: عنه، ومنع بعض أئمة اللغة: رميت بالقوس، ونقل جماعة جوازه. وقيل: زائدة، أي: أبردوا الصلاة. يقال: أبرد الرجل كذا إذا فعله في وقت النهار، وهو اختيار ابن العربي في \"قبسه\".\nثالثها:\n\"فَيْح\" بفتح الفاء وإسكان الياء، ثم حاء مهملة، وروي بالواو كما سلف، ومعناه أن شدة الحر -غليانه- تشبه نار جهنم فاحذروه واجتنبوا ضرره.\nقَالَ ابن سيده: فاح الحر يفيح فيحًا: سطع وهاج (^٣)، وكذا فوحه.\nوقال الجوهري: يقال: فاح الطيب إذا تضوع ولا يقال: فاحت ريح خبيثة (^٤)، كذا قَالَ. وليتأمل هذا الحديث مع كلامه.\nرابعها:\nالحر والحرور: الوهج ليلًا كان أو نهارًا، بخلاف السموم فإنه\n_________\n(^١) سيأتي برقم (٣٢٦٢) كتاب: بدء الخلق، باب: صفة النار وأنها مخلوقة بلفظ: \"من فور جهنم\" بدل: \"فيح\"، وبرقم (٥٧٢٦) كتاب: الطب، باب: الحمى من فيح جهنم، وفيه: \"من فوح جهنم\" بالواو.\n(^٢) سيأتي برقم (٣٢٥٩) كتاب: بدء الخلق، باب: صفة النار وأنها مخلوقة.\n(^٣) \"المحكم\" ٣/ ٣٤٦.\n(^٤) \"الصحاح\" ١/ ٣٩٣.","vol":"6","page":145},{"text":"لا يكون إلا نهارًا، ويحتمل كما قَالَ القاضي: أن يكون الحرور أشد من الحر، كما أن الزمهرير أشد من البرد (^١).\nخامسها:\n\"جَهَنَّم\" مؤنثة أعجمي. وقيل: عربي مأخوذ من قول العرب بئر جِهِنَّام، إذا كانت بعيدة القعر، وهذا الاسم أصله الطبقة العليا ويستعمل في غيرها (^٢).\nسادسها:\nالذي يقتضيه مذهب أهل السنة، وظاهر الحديث: أن شدة الحر من فيح جهنم حقيقة لا استعارة وتشبيها وتقريبًا، فإنها مخلوقة موجودة، وقد اشتكت النار إلى ربها، كما سلف وسيأتي الكلام عليه (^٣).\nسابعها:\nالإبراد، إنما يشرع في الظهر بشروط محلها كتب الفروع، وقد بسطناها فيها وفيها الحمد (^٤).\n_________\n(^١) \"مشارق الأنوار\" ١/ ١٨٧.\n(^٢) \"تهذيب اللغة\" ١/ ٦٨١، \"لسان العرب\" ٢/ ٧١٥، مادة: جهنم، وفيه: وقيل: هو تعريب كهنَّام بالعبرانية.\n(^٣) سلف برقم (٥٣٧) كتاب: مواقيت الصلاة، باب: الإبراد بالظهر في شدة الحر، وسيأتي برقم (٣٢٦٠) كتاب: بدء الخلق، باب: صفة النار وأنها مخلوقة.\n(^٤) يرى فقهاء الحنفية أن الإبراد بصلاة الظهر مشروط بثلاثة شروط:\n١ - أن تكون الصلاة في مساجد الجماعات.\n٢ - أن يكون ذلك في شدة الحر.\n٣ - أن يكون ذلك في بلاد حارة.\nواشترط الشافعية نفس الشروط السابقة، وزادوا عليها شرطًا رابعًا وهو: أن ينتاب الناس الصلاة من البعد. =","vol":"6","page":146},{"text":"وظاهر الحديث منها اشتراط شدة الحر فقط، وانفرد أشهب فقال: يبرد بالعصر أيضًا (^١).\nوقال أحمد: تؤخر العشاء في الصيف دون الشتاء (^٢). وعكس ابن حبيب لقصر الليل في الصيف وطوله في الشتاء (^٣)، وظاهر الحديث عدم الإبراد في الشتاء والأيام غير الشديدة البرد مطلقًا، وخالف في ذَلِكَ مالك كما ستعلمه (^٤).\n_________\n= أما الحنابلة فاقتصروا على الشرطين الأول والثالث.\nانظر: \"حاشية رد المحتار\" ١/ ٣٦٩، \"طرح التثريب\" ١/ ١٥١، \"البيان\" ٢/ ٣٨، \"شرح الزركشي\" ١/ ٢٦١، \"الإنصاف\" للمرداوي ٣/ ١٣٥.\n(^١) \"النوادر والزيادات\" ١/ ١٥٥، \"عقد الجواهر الثمينة\" ١/ ١٠٥: وهو مذهب الحنفية ورواية عن أحمد، وبه قال أبو هريرة، وابن مسعود في رواية، وابن عمر، وعلي، وروي عن الثوري والنخعي وطاوس وغيرهم خلق.\nانظر: \"الأصل\" ١/ ١٥٤، \"الموطأ برواية الشيباني\" ص ٣٣، \"بدائع الصنائع\" ١/ ١٢٥، \"التمام\" ١/ ١٣٩، \"شرح العمدة\" ٢/ ٢٠٦، \"الأوسط\" ٢/ ٣٦٤، \"مصنف ابن أبي شيبة\" ١/ ١٨٩، \"فتح الباري\" لابن رجب ٤/ ٢٩٢.\n(^٢) قد وجدت هذا التقييد لتأخير العشاء في الصيف دون الشتاء في رواية الكوسج حيث أن رواية الكوسج (١٢٥) نصت على الإبراد في صلاة الظهر في الحر والعشاء في الآخرة وقيد الإبراد في الصيف، ونص رواية الكوسج هكذا: قال الإمام: الإبراد في الصيف يستحب تأخير صلاتين: الظهر في الحر والعشاء الآخرة، وهذِه الرواية يفهم منها تقييد الإمام تأخير العشاء في الصيف.\nلكن بتتبعي لرواية صالح ابنه (١٠٣٩) وجدته أطلق ذلك فقال: \"صلاة العشاء الآخرة تؤخر\". اهـ. وكذا في رواية الأثرم كما في \"التمهيد\" ٥/ ٧ - ٨، بل قد نص الأمام أحمد على التأخير في الفصلين كما في مسائله برواية أبي داود (١٨٢)، فقال: يعجبني تعجيل الصبح وتأخير الظهر في الصيف، وتأخير العشاء في الصيف والشتاء. اهـ.\nومن ثم كان ينبغي على المصنف أن يذكر روايات الإطلاق لاسيما رواية الإطلاق في الفصلين، ومن ثم فتقييد المصنف تأخير العشاء في الصيف فحسب فيه نظر!\n(^٣) انظر: \"الذخيرة\" ٢/ ٢٨.\n(^٤) انظر: \"المدونة\" ١/ ٦٠.","vol":"6","page":147},{"text":"ثامنها:\nاختلف في مقدار وقته فقيل: أن تؤخر الصلاة عن أول الوقت مقدار ما يظهر للحيطان ظل، ولا يحتاج إلى المشي في الشمس، وظاهر النص أن المعتبر أن ينصرف منها قبل آخر الوقت، ويؤيده حديث أبي ذر: (حَتَّى رأينا فيء التلول). وقال مالك: إنه تأخير الظهر إلى أن يصير الفيء ذراعًا. وسوى في ذَلِكَ بين الصيف والشتاء (^١) وقال أشهب في \"مدونته\" لا يؤخر الظهر إلى آخر وقتها.\nوقال ابن بزيزة: ذكر أهل النقل عن مالك أنه يكره أن يصلي الظهر في أول الوقت، وكان يقول: هي صلاة الخوارج وأهل الأهواء. وأجاز ابن عبد الحكم التأخير إلى آخر الوقت. وحكى أبو الفرج عن مالك: أول الوقت أفضل في كل صلاة إلا الظهر في شدة الحر.\nوعن أبي حنيفة (^٢) والكوفيين وأحمد وإسحاق: يؤخرها حَتَّى يبرد بها.\nوحكى الزناتي (^٣) المالكي أنه هل ينتهي إلى نصف القامة، أو إلى ثلثها، أو إلى ثلاثة أرباعها، أو إلى مقدار أربع ركعات، فيه أربعة أقوال.\nونزلها المازري عَلَى أحوال (^٤).\nوقال ابن العربي في \"قبسه\": ليس للإبراد تحديد في الشريعة (^٥)،\n_________\n(^١) \"النوادر والزيادات\" ١/ ١٥٥.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٢٣، \"شرح معاني الآثار\" ١/ ١٤٨، ١٨٤.\n(^٣) ورد بهامش (س) ما نصه: بفنح الزاي ونون ثم ألف ثم تاء بعدها ياء النسبة إلى زناته قبيلة من الفرس.\n(^٤) \"إكمال المعلم\" ١/ ١٩٦.\n(^٥) \"القبس\" ١/ ١٠٧.","vol":"6","page":148},{"text":"إلا ما ورد في حديث ابن مسعود أي: في النسائي بإسناد صحيح.\nولا مبالاة بتضعيف عبد الحق له (^١): كان يصلي الظهر في الصيف في ثلاثة (^٢) أقدام إلى (خمسة أقدام) (^٣)، وفي الشتاء في خمسة أقدام إلى (سبعة) (^٤) أقدام (^٥). وذلك بعد طرح ظل الزوال.\nأما أنه وردت فيه إشارة واحدة، وهي: كنا نصلي الجمعة، وليس للحيطان ظلٌ. فلعل الإبراد كان ريثما يكون للجدار ظل يأوي إليه المجتاز (^٦).\nتاسعها:\nاختلف الفقهاء في الإبراد بالصلاة (^٧): فمنهم من لم يره، وتأول\n_________\n(^١) \"الأحكام الوسطى\" ١/ ٢٥٤ حيث قال: في إسناده عبيدة بن حميد يعرف بالحذاء ولا يحتج به.\n(^٢) في (س)، (ج) الثلاثة، وأثبت كما في المصادر التي بين أيدينا.\n(^٣) في (س)، (ج) الأربعة الأقدام، وهو تحريف. والمثبت كما في مصادر التخريج.\n(^٤) في (س)، (ج): وهو تحريف والمثبت كما في المصادر ستة.\n(^٥) رواه أبو داود (٤٠٠)، النسائي ١/ ٢٥٠ - ٢٥١، والبيهقي ١/ ٣٦٥، وأما تضعيف عبد الحق لهذا الحديث إنما بسبب عبيدة بن حميد، والرجل مختلف فيه، كذا قال ابن القطان في \"بيان الوهم والإيهام\" ٤/ ٢١٦ - ٢١٧ (١٧٠٩)، والحديث صححه الألباني في \"صحيح سنن أبي داود\".\nفائدة: عبيدة بن حميد، وثقه أحمد. \"تهذيب الكمال\".\n(^٦) انظر: \"القبس\" ١/ ١٠٧.\n(^٧) على أربعة أقوال:\nالقول الأول: المستحب لصلاة الظهر الإبراد بها في أيام الصيف والتعجيل بها بعد الزوال في أيام الشتاء. وهو مذهب الحنفية، ورواية عن ابن راهوية.\nالقول الثاني: المستحب تأخير الظهر مطلقًا صيفًا وشتاء للفرد والجماعة حتى يكون الفيء ذراعًا.\nوهو قول مالك فما رواه ابن القاسم عنه، ومعظم فقهاء المالكية، وقيد بعضهم =","vol":"6","page":149},{"text":"الحديث عَلَى إيقاعها في برد الوقت، وهو أوله، والجمهور من الصحابة والعلماء عَلَى القول به.\nثم اختلفوا فقيل: إنه عزيمة، واختلف عليه. فقيل: سنة، وهو الأصح. وقيل: واجب تعويلًا عَلَى صيغة الأمر، حكاه القاضي (^١).\nوقيل: رخصة، ونص عليه في البويطي (^٢)، وصححه الشيخ أبو علي من الشافعية.\nوأغرب النووي فوصفه في \"الروضة\" بالشذوذ، لكنه لم يحكه قولًا (^٣).\nوبنوا عَلَى ذَلِكَ أن من صلى في بيته أو مشى في كن إلى المسجد هل يسن له الإبراد؟\nإن قلنا: رخصة لم يسن له؛ إذ لا مشقة عليه في التعجيل.\n_________\n= أفضلية بكون التأخير في مساجد الجماعات دون الفرد حيث قالوا بأفضلية التقديم للفذ.\nالقول الثالث: أن الأفضل في صلاة الظهر أن تعجل في أول الوقت إلا في حالات معينة فتؤخر، وبهذا قال صاحب \"السراج\" من الحنفية، والشافعية، والحنابلة، وبعض المالكية.\nالقول الرابع: الأفضل في صلاة الظهر وغيرها التعجيل بها أول الوقت مطلقًا. وهو قول الليث بن سعد.\nانظر: \"المبسوط\" ١/ ١٣٦، \"بدائع الصنائع\" ١/ ١٢٥، \"المنتقى\" ١/ ١٣١، \"حاشية الدسوقي\" ١/ ١٨٠، \"التمهيد\" ٥/ ٣، \"الشرح الكبير\" ١/ ٣٧٩، \"المجموع\" ٣/ ٦٣، \"المغني\" ٢/ ٣٥، \"الفروع\" ١/ ٢٩٩.\n(^١) \"إكمال المعلم\" ٢/ ٥٨١.\n(^٢) ونقله العمراني -من الشافعية- في \"البيان\" ٢/ ٤٠ ونصه: أمر رسول الله - ﷺ - بتأخيرها في الحر توسعة، ورفقًا بالذين يتناوبونه. اهـ\n(^٣) بل حكاه وجهًا شاذًّ وصوَّب سنية الإبراد، \"روضة الطالبين\" ١/ ١٨٤.","vol":"6","page":150},{"text":"وإن قلنا: سنة أبرد -وهو الأقرب- لورود الأمر به مع ما اقترن به من العلة من أن شدة الحر من فيح جهنم، وذلك مناسب للتأخير، والأحاديث الدالة عَلَى التعجيل، وفضيلته عامة أو مطلقة وهذا خاص، فلا منافاة مع صيغة الأمر ومناسبة العلة، يقول من قَالَ: التعجيل أفضل؛ لأنه أكثر مشقة، فإن مراتب الثواب، إنما يرجع فيها إلى النصوص.\nوقد ترجح بعض العبادات الحقيقة عَلَى ما هو أشق منها بحسب المصالح المتعلقة بها.\nعاشرها:\nاختلف في الإبراد بالجمعة (^١) على وجهين لأصحابنا:\nأصحهما عند جمهورهم: لا يشرع، وهو مشهور مذهب مالك أيضًا، فإن التبكير سنة فيها.\nوقال بعضهم: يشرع؛ لأن لفظ الصلاة في الحديث يطلق عَلَى الظهر والجمعة، والتعليل مستمر فيها، وصححه العجلي.\n_________\n(^١) اختلف الفقهاء في أفضل وقت الجمعة: هل تُصلى في أول وقتها أم يبرد بها على قولين:\nالقول الأول: أن أفضل وقت الجمعة صلاتها في أول وقتها مطلقًا صيفًا وشتاءً.\nوهو مذهب الحنفية والمالكية والأصح عند الشافعية كما هنا.\nالقول الثاني: أنه يستحب الأبراد بالجمعة صيفًا لا شتاءً. وهو وجه عند الشافعية.\nانظر: \"عمدة القاري\" ٥/ ٢٨٨ - ٢٨٩، \"النوادر والزيادات\" ١/ ١٥٦، \"عقد الجواهر الثمينة\" ١/ ١٠٥، \"المهذب\" ١/ ١٨٩، \"المجموع\" ٣/ ٦٢، \"إحكام الأحكام\" ١/ ٣٠٤.","vol":"6","page":151},{"text":"وهو رأي البخاري كما ستعلمه في بابه حيث ترجم: إذا اشتد الحر يوم الجمعة.\nثم ساق حديث أنس بن مالك: كان رسول الله - ﷺ - إذا اشتد البرد بكَّر بالصلاة، وإذا اشتد الحرُّ أبرد بالصلاة. يعني: الجمعة (^١).\nوالجواب عن تعليل الجمهور: بأنه قد يحصل التأذي بحر المسجد عند انتظار الإمام، لكن قد ثبت في \"الصحيح\" أنهم كانوا يرجعون من صلاة الجمعة وليس للحيطان ظل يستظلون به (^٢) من شدة التبكير لها أول الوقت، فدَّل على عدم الإبراد. والمراد بالصلاة هنا: الظهر، كما ساقه البخاري من حديث أبي سعيد.\nالحادي عشر:\nعورض هذا الحديث بحديث خباب في \"صحيح مسلم\": شكونا إلى النبي - ﷺ - حر الرمضاء فلم يشكنا (^٣).\nوأجيب بوجوه:\nأحدها: بالنسخ، فإنه كان بمكة وحديث الإبراد بالمدينة، فإنه من رواية أبي هريرة.\nقَالَ الخلال في \"علله\" عن أحمد: آخر الأمرين من النبي - ﷺ - الإبراد، وإليه مال أبو بكر الأثرم في \"ناسخه\" والطحاوي (^٤).\n_________\n(^١) سيأتي برقم (٩٠٦) كتاب: الجمعة.\n(^٢) من حديث سلمة بن الأكوع. وسيأتي (٤١٦٨) كتاب: المغازي، باب: غزوة الحديبية.\n(^٣) برقم (٦١٩) كتاب: المساجد، باب: استحباب تقديم الظهر في أول الوقت في غير شدة الحر.\n(^٤) الطحاوي في \"المشكل\" كما في \"تحفة الأخيار\" ١/ ٥٤٤.","vol":"6","page":152},{"text":"ثانيها: حمله عَلَى الأفضل، وحمل حديث الإبراد عَلَى الرخصة والتخفيف في التأخير.\nثالثها: أن الإبراد سنة للأمر به والتعليل، وحديث خباب عَلَى أنهم طلبوا تأخيرًا زائدًا عَلَى قدر الإبراد، وهو المختار، عَلَى أنه قد قيل: إن معنى: (لم يشكنا): لم يحوجنا إلى الشكوى، كما حكاه ابن عبد البر (^١)\nالثاني عشر:\nقوله في حديث أبي ذر: أذَّن مؤذِّن النبي - ﷺ -. جاء في بعض طرقه: أذَّن بلال. أخرجه أبو عوانة. وفي أخرى له: فأراد أن يؤذِّن، فقال: \"مه يا بلال\" (^٢). وذكر البخاري في الباب بعده: فأراد المؤذِّن أن يؤذِّن للظهر، فقال: \"أبرد\" ثم أراد أن يؤذِّن، فقال له: \"أبرد\" الحديث (^٣).\nقَالَ البيهقي: في هذا كالدلالة عَلَى أن الأمر بالإبراد كان بعد التأذين (^٤).\nالثالث عشر:\nالتلول: جمع تل (^٥)، وهو كل بارز عَلَى وجه الأرض من تراب أو رمل (^٦). ولا يصير لها فيء عادة إلا بعد الزوال بكثير، وأما الظل فيطلق عَلَى ما قبله أيضًا، وقد أوضحت ذَلِكَ في \"لغات المنهاج\".\n_________\n(^١) \"التمهيد\" ٥/ ٥.\n(^٢) أبو عوانة ١/ ٢٩٠ (١٠١٩).\n(^٣) سيأتي برقم (٥٣٩) باب: الإبراد بالظهر في السفر.\n(^٤) البيهقي ١/ ٤٣٨.\n(^٥) من هنا سقط في (س).\n(^٦) انظر: \"لسان العرب\" ١/ ٤٤١.","vol":"6","page":153},{"text":"وظل التلول لا يظهر إلا بعد تمكن الفيء واستطالته جدًّا، بخلاف الأشياء المنتصبة التي يظهرظلها سريعًا.\nالرابع عشر:\nشكوى النار إلى ربها يحتمل أن تكون بلسان الحال، وأن تكون بلسان المقال، عندما يخلق الرب فيها ذَلِكَ، وهو من قسم الجائزات، والقدرة صالحة، واذا خلق لهدهد سليمان ما خلق من العلم والإدراك كما أخبر الجليل ﷻ في كتابه كان ذَلِكَ جائزًا في غيرها.\nقَالَ الله تعالى عنها: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ [ق: ٣٠] ﴿أَنْطَقَنَا اللهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ﴾، ويقال: إنها والجنة أشجع المخلوقات، وورد أن الجنَّة إذا سألها عبد أمنت عَلَى دعائه (^١)، وكذا النَّار، ولا منافاة في الجمع بين الحرِّ والبرد في النار؛ لأن النار عبارة عن جحيم، وفي بعض زواياها نار، وفي أخرى الزمهرير، وقد ورد أن جهنم تقاد بسبعين ألف زمام (^٢).\nوأنها تخاطب المؤمن بقولها: \"جز يا مؤمن فقد أطفأ نورك لهبي\" (^٣).\n_________\n(^١) روي ذلك عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"من سأل الله الجنة ثلاث مرات قالت الجنة: اللهم أدخله الجنة .. \" الحديث. رواه الترمذي (٢٥٧٢)، والنسائي ٨/ ٢٧٩، وابن ماجه (٤٣٤٠)، وأحمد ٣/ ٢٠٨، والحاكم في \"المستدرك\" ١/ ٥٣٤ - ٥٣٥، وقال: هذا حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي، وقال الألباني في \"صحيح الترمذي\" (٢٠٧٩): صحيح.\n(^٢) قد ورد من حديث عبد الله بن مسعود - ﵁ - قال: قال رسول - ﷺ -: \"يؤتى بجهنم يومئذٍ لها سبعون ألف زمام، مع كل زمام سبعون ألف ملك يجرونها\" الحديث. رواه مسلم (٢٨٤٢) كتاب: الجنة ونعيمها، باب: يدخل الجنة أقوام أفئدتهم مثل أفئدة الطير، والترمذي (٢٥٧٣).\n(^٣) رواه الطبراني في \"الكبير\" ٢٢/ ٢٥٨ - ٢٥٩ (٦٦٨)، وابن عدي في \"الكامل\" ٨/ =","vol":"6","page":154},{"text":"وقولها: \"أكل بعضي بعضًا\" (^١). هو من شدتها كادت تحرق نفسها.\nقَالَ ابن عباس: خلق الله النَّار عَلَى أربعة: فنار تأكل وتشرب، ونار لا تأكل ولا تشرب، ونار تشرب ولا تأكل، ونار عكسه.\nفالأولى: التي خلقت منها الملائكة.\nوالثانية: التي في الحجارة، وقيل: التي رفعت لموسى - ﷺ - ليلة المناجاة.\nوالثالثة: التي في البحر، وقيل: التي خلقت منها الشمس.\nوالرابعة: نار الدنيا ونار جهنم تأكل لحومهم وعظامهم، ولا تشرب دموعهم ولا دماءهم بل يسيل ذَلِكَ إلى عين الخبال، فيشرب ذَلِكَ أهل النار ويزدادون بذلك عذابًا (^٢).\nوأخبر الشارع أن عصارة أهل النار شراب من مات مصرًّا عَلَى شرب الخمر (^٣). نقل ذَلِكَ ابن بزيزة، وقال: الله أعلم بصحة ذلك، والذي في \"الصحيح\": أن نار الدنيا خلقت من نار جهنم (^٤).\n_________\n= ١٣١ ترجمة (١٨٨١) وأبو نعيم في \"الحلية\" ٩/ ٣٢٩ من حديث يعلى بن منية. قال ابن رجب: غريب وفيه نكارة، \"التخويف من النار\" ٢٥١، والحديث ضعفه الألباني: \"الضعيفة\" (٣٤١٣).\n(^١) هو في أحاديث هذا الباب برقم (٥٣٧).\n(^٢) رواه أبو الشيخ الأصبهاني في \"العظمة\" ص ٢٧٢ (٦٢٧). من طريق أبي صالح، عن معاوية أنه قال: بلغنا أن النيران أربع …\n(^٣) روى مسلم عن جابر - ﵁ - قال: قال رسول الله - ﷺ -: \"كل مسكر حرام إن على الله -﷿- عهدًا لمن يشرب المسكر أن يسقيه من طينة الخبال\" قالوا: يا رسول الله، وما طينة الخبال؟ قال: \"عرق أهل النار- أو عصارة أهل النار\" (٢٠٠٢) كتاب: الأشربة، باب: بيان أن كل مسكر خمر، وأن كل خمر حرام.\n(^٤) سيأتي برقم (٣٢٦٥) كتاب: بدء الخلق، باب: صفة النار وأنها مخلوقة من حديث أبي هريرة.","vol":"6","page":155},{"text":"وقال: قَالَ، ابن عباس: ضربت بالماء سبعين مرة، ولولا ذلك ما انتفع بها الخلائق، وإنما خلقها الله؛ لأنها من تمام الدنيوية، وفيها تذكرة لنار الآخرة وتخويف من عذابها، نسأل الله العافية منها ومن سائر البلايا.\nفائدة: الزمهرير: قيل: هو شدة البرد، ويطلق علي القمر أيضًا، قيل في قوله تعالى: ﴿لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا﴾ [الإنسان: ١٣]، أنه القمر؛ لأنهما عُبدا من دون الله، وورد أنهما يكوران في النار يوم القيامة (^١)، وهو ضعيف. لا كما قد وقع في بعض نسخ الأطراف.\nوقوله: (\"بِنَفَسَيْن\"): النَفَس بفتح النون والفاء: واحد الأنفاس.\n_________\n(^١) رواه مسدد في \"مسنده\" كما في \"إتحاف الخيرة\" للبوصيري ٢/ ٢١١ (١٣٥٧)، والطحاوي \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٩/ ٤٢٣ (٦٧٨٠) وكذا أخرجه البخاري، وهو هنا برقم (٣٢٠٠) عن مسدد به بدون زيادة \"في النار\".","vol":"6","page":156},{"text":"<span data-type='title' id=toc-573>١٠ - باب الإِبْرَادِ بِالظُّهْرِ فِي السَّفَرِ</span>\n٥٣٩ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا مُهَاجِرٌ أَبُو الْحَسَنِ -مَوْلًى لِبَنِي تَيْمِ اللهِ- قَالَ: سَمِعْتُ زَيْدَ بْنَ وَهْبٍ، عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَأَرَادَ الْمُؤَذِّنُ أَنْ يُؤَذِّنَ لِلظُّهْرِ، فَقَالَ النَّبِيُّ - ﷺ - \"أَبْرِدْ\". ثُمَّ أَرَادَ أَنْ يُؤَذِّنَ فَقَالَ لَهُ \"أَبْرِدْ\". حَتَّى رَأَيْنَا فَيْءَ التُّلُولِ، فَقَالَ النَّبِيُّ - ﷺ - \"إِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ، فَإِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا بِالصَّلَاةِ\". [انظر: ٥٣٥ - مسلم: ٦١٦ - فتح: ٢/ ٢٠]\nوَقَالَ ابْنُ عَبَّاسٍ (تَتَفَيَّأُ): تتميل.\nذكر فيه حديث أبي ذر، وقد سلف في الباب قبله بالكلام عليه.\nوَقَالَ ابن عَبَّاسٍ: (تَتَفَيَّأُ) [النحل: ٤٨]: تَتَمَيَّلُ، وقد سلف الكلام عَلَى الفيء أيضًا.","vol":"6","page":157},{"text":"<span data-type='title' id=toc-574>١١ - باب وَقْتِ الظُّهْرِ عِنْدَ الزَّوَالِ</span>\nوَقَالَ جَابِر: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي بِالْهَاجِرَةِ. [انظر: ٥٦٠]\n\n٥٤٠ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ حِينَ زَاغَتِ الشَّمْسُ فَصَلَّى الظُّهْرَ، فَقَامَ عَلَى الْمِنْبَرِ، فَذَكَرَ السَّاعَةَ، فَذَكَرَ أَنَّ فِيهَا أُمُورًا عِظَامًا ثُمَّ قَالَ: \"مَنْ أَحَبَّ أَنْ يَسْأَلَ عَنْ شَيْءٍ فَلْيَسْأَلْ، فَلَا تَسْأَلُونِي عَنْ شَيْءٍ إِلاَّ أَخْبَرْتُكُمْ مَا دُمْتُ فِي مَقَامِي هَذَا\". فَأَكْثَرَ النَّاسُ فِي الْبُكَاءِ، وَأَكْثَرَ أَنْ يَقُولَ: \"سَلُونِي\". فَقَامَ عَبْدُ اللهِ بْنُ حُذَافَةَ السَّهْمِيُّ فَقَالَ: مَنْ أَبِي؟ قَالَ \"أَبُوكَ حُذَافَةُ\". ثُمَّ أَكْثَرَ أَنْ يَقُولَ: \"سَلُونِي\". فَبَرَكَ عُمَرُ عَلَى رُكْبَتَيْهِ فَقَالَ: رَضِينَا بِاللهِ رَبًّا، وَبِالإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا. فَسَكَتَ ثُمَّ قَالَ \"عُرِضَتْ عَلَيَّ الْجَنَّةُ وَالنَّارُ آنِفًا فِي عُرْضِ هَذَا الْحَائِطِ فَلَمْ أَرَ كَالْخَيْرِ وَالشَّرِّ\". [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ٢/ ٢١]\n\n٥٤١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي الْمِنْهَالِ، عَنْ أَبِي بَرْزَةَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي الصُّبْحَ وَأَحَدُنَا يَعْرِفُ جَلِيسَهُ، وَيَقْرَأُ فِيهَا مَا بَيْنَ السِّتِّينَ إِلَى الْمِائَةِ، وَيُصَلِّي الظُّهْرَ إِذَا زَالَتِ الشَّمْسُ، وَالْعَصْرَ وَأَحَدُنَا يَذْهَبُ إِلَى أَقْصَى الْمَدِينَةِ ثُمَّ يَرْجِعُ وَالشَّمْسُ حَيَّةٌ، وَنَسِيتُ مَا قَالَ فِى الْمَغْرِبِ- وَلَا يُبَالِي بِتَأْخِيرِ الْعِشَاءِ إِلَى ثُلُثِ اللَّيْلِ. ثُمَّ قَالَ: إِلَى شَطْرِ اللَّيْلِ. وَقَالَ مُعَاذٌ: قَالَ شُعْبَةُ: ثُمَّ لَقِيتُهُ مَرَّةً فَقَالَ: أَوْ ثُلُثِ اللَّيْلِ. [٥٤٧، ٥٦٨، ٥٩٩، ٧٧١ - مسلم: ٤٦١، ٦٤٧ - فتح: ٢/ ٢٢]\n\n٥٤٢ - حَدَّثَنَا مُحَمَّدٌ -يَعْنِي: ابْنَ مُقَاتِلٍ -قَالَ أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنِي غَالِبٌ الْقَطَّان، عَنْ بَكْرِ بْنِ عَبْدِ اللهِ الْمُزَنِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ كُنَّا إِذَا صَلَّيْنَا خَلْفَ رَسُولِ اللهِ - ﷺ - بِالظَّهَائِرِ فَسَجَدْنَا عَلَى ثِيَابِنَا اتِّقَاءَ الْحَرِّ. [انظر: ٣٨٥ - مسلم: ٦٢٠ - فتح: ٢/ ٢٢]","vol":"6","page":158},{"text":"ذكر فيه أحاديث:\nأحدها: حديث جابر علقه فقال: وَقَالَ جَابِرٌ: كَانَ النَّبيُّ - ﷺ - يُصَلِّي بِالْهَاجِرَةِ.\nوهذا التعليق قد أسنده في باب وقت المغرب كما ستراه (^١).\nثانيها: حديث أنس: أَنَّ رَسُولَ الله - ﷺ - خَرَجَ حِينَ زَاغَتِ الشمْسُ فَصَلَّى الظُّهْرَ، فَقَامَ عَلَى المِنْبَرِ .. الحديث.\nهذا الحديث تقدم الكلام عَلَى بعض متنه في باب: من برك عَلَى ركبتيه عند الإمام أو المحدث (^٢)، وهو: من أبي؟ قَالَ: \"أبوك حذافة\" فبرك عمر. إلى قوله: وبمحمد نبيًّا فسكت. زاد هنا: ثم قَالَ: \"عرضت علي الجنة والنار آنفًا في عُرْضِ هذا الحائط فلم أر كالخير والشر\"، وذكره البخاري فيما سيأتي من حديث بكر المزني عن أنس قَالَ: كنا إذا صلينا خلف رسول الله - ﷺ - الظهائر سجدنا عَلَى ثيابنا اتقاء الحر (^٣).\nومعنى (زاغت): مالت، وكل شيء مال وانحرف عن الاعتدال فقد زاغ، قَالَ تعالى: ﴿فَلَمَّا زَاغُوا أَزَاغَ اللهُ قُلُوبَهُمْ﴾ [الصف: ٥] وفي الترمذي من هذا الوجه: صلى الظهر حين زالت الشمس. وصححه (^٤).\n_________\n(^١) سيأتي برقم (٥٦٠).\n(^٢) سبق برقم (٩٣) كتاب: العلم.\n(^٣) سيأتي برقم (٥٤٢) كتاب: مواقيت الصلاة، باب: وقت الظهر عند الزوال.\n(^٤) الترمذي (١٥٦) كتاب: الصلاة، باب: ما جاء في التعجيل بالظهر، وقال: حديث صحيح، وهو أحسن حديث في هذا الباب. اهـ قلت: متن هذِه الطريق في البخاري، بعد تمام شرح حديث الباب هنا من حديث أبي برزة - ﵁ -.","vol":"6","page":159},{"text":"قَالَ ابن المنذر: أجمع العلماء على أن وقت الظهر زوال الشمس (^١).\nوما حكاه القاضي عبد الوهاب في \"فاخره\" عن بعض الناس أنه\nيجوز افتتاح الظهر قبل الزوال غلط فاحش من قائله غير معتد به، وكذا ما نقل عن بعضهم أنه يدخل إذا صار الفيء قدر الشراك.\nوحكى ابن بطال عن الكرخي عن أبي حنيفة أن الصلاة في أول الوقت تقع نفلًا، وثانيه أنه واجب موقوف، واستغرب الأول (^٢).\nقَالَ المهلب: وإنما خطب الشارع بعد الصلاة وذكر الساعة وقال: \"سلوني\" لأنه بلغه أن قومًا من المنافقين ينالون منه، ويعجزونه عن بعض ما يسألونه عنه، فتغيظ عليهم وقال: \"لا تسألوني عن شيء إلا أخبرتكم به\" وبكاء الناس خوف نزول العذاب المعهود في الأمم الخالية عند تكذيب الرسل، كانوا إذا جاءتهم آية فلم يؤمنوا لم يمطلهم العذاب، قَالَ تعالى: ﴿وَلَوْ أَنْزَلْنَا مَلَكًا لَقُضِيَ الْأَمْرُ﴾ [الأنعام: ٨] و﴿لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ﴾ [يونس: ١١]، فبكوا إشفاقًا من ذَلِكَ الأمر، ألا ترى فهم عمر حين برك عَلَى ركبتيه وقال: رضينا بالله ربًّا، وبالإسلام دينًا، وبمحمد نبيًا حين قَالَ - ﷺ - للسائل له عن أبيه: \"أبوك حذافة\" وكان هذا الرجل لا يعرف أبوه حَتَّى أخبر به الشارع.\nوقال ابن الجوزي: إنهم بكوا لغضبه - ﷺ -.\nوقوله: (\"في عُرْضِ هذا الحائط\") عُرض الشيء: جانبه، يقال: نظرت إليه عن عرض، وعُرض النهر والبحر: وسطهما، قاله الخليل.\n_________\n(^١) \"الإجماع\" ص ٣٦ (٣٤).\n(^٢) \"شرح ابن بطال\" ٢/ ١٦٣ - ١٦٤.","vol":"6","page":160},{"text":"الحديث الثالث:\nذكر فيه حديث أبي المنهال عن أبي برزة: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي الصُّبْحَ وَأَحَدُنَا يَعْرِفُ جَلِيسَهُ، وَيَقْرَأُ مَا بَيْنَ السِّتِّينَ إِلَى المِائَةِ، وَيُصَلِّي الظُّهْرَ إِذَا زَالَتِ الشَّمْسُ، وَالْعَصْرَ وَأَحَدُنَا يَذْهَبُ إلى أَقْصَى المَدِينَةِ، ثُمَّ يَرْجِعُ وَالشَّمْسُ حَيَّةٌ، وَنَسِيتُ مَا قَالَ فِي المَغْرِبِ، وَلَا يُبَالِي بِتَأخِيرِ العِشَاءِ إلى ثُلُثِ اللَّيْلِ. قَالَ: أو إِلَى شَطْرِ اللَّيْلِ. وَقَالَ مُعَاذ: قَالَ شُعْبَةُ: ثُّمَّ لَقِيتُهُ مَرَّةً فَقَالَ: أَوْ ثُلُثِ اللَّيْلِ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث سيأتي قريبًا في باب وقت العصر (^١)، وفي باب ما يكره من النوم قبل العشاء (^٢)، وفي السمر بعد العشاء (^٣)، والقراءة في الفجر (^٤). وأخرجه مسلم والأربعة (^٥).\nثانيها:\nأبو المنهال اسمه: سيار بن سلامة، تابعي ثقة، مات بعد المائة (^٦)،\n_________\n(^١) سيأتي برقم (٥٤٧).\n(^٢) سيأتي برقم (٥٦٨).\n(^٣) سيأتي برقم (٥٩٩).\n(^٤) سيأتي برقم (٧٧١).\n(^٥) رواه مسلم (٤٦١) كتاب: الصلاة، باب: القراءة في الصبح. وأبو داود (٣٩٨)، والترمذي (١٦٨)، والنسائي ١/ ٢٦٢، وابن ماجه (٦٧٤).\n(^٦) وثقه ابن معين وأبو حاتم والنسائي. روى له الجماعة. انظر: \"الطبقات الكبرى\" ٧/ ٢٣٦، \"التاريخ الكبير\" ٤/ ١٦٠ ترجمة (٢٣٢٧)، \"الجرح والتعديل\" ٤/ ٢٥٤ ترجمة (١١٠١)، \"الثقات\" ٤/ ٣٣٥، \"تهذيب الكمال\" ٢٢/ ٣٠٨ ترجمة (٢٦٦٧)، \"إكماله\" لمغلطاي ٦/ ١٨٤ ترجمة (٢٣١٩).","vol":"6","page":161},{"text":"ووالده ذكره العسكري (^١).\nوأبو برزة اسمه: نضلة بن عبيد عَلَى الأصح الأشهر فيه، شهد\nالفتح، ومات بعد الستين (^٢)، وهاء برزة ملفوظ بها، وهي تاء في الوصل، وقد يشتبه بأبي بردة لكن لفظًا لا خطًّا، ولهم في الأسماء بُرزة بضم الباء، شيخ ابن ماكولا، ونضلة يشتبه بنَضَلة بفتح الضاد في العرب، وبنصلة بالمهملة، لقب محمد بن محمد الجرجاني المقرئ.\nثالثها:\n(كان) هذِه تشعر بالدوام، وذكره الخمس دون الوتر دال عَلَى عدم وجوب الوتر خلافًا لأبي حنيفة (^٣).\n_________\n(^١) \"إكمال تهذيب الكمال\" مغلطاي ٦/ ١٨٤ ترجمة (٢٣١٩) وقال: قال العسكري: لأبيه صحبة.\n(^٢) نضلة بن عبيد أبو برزة الأسلمي من بني سلامان بن أسلم، أسلم قديمًا، وشهد فتح مكة، وهو الذي قتل عبد العزى بن خطل تحت أستار الكعبة يوم الفتح لما أمر النبي - ﷺ - بقتله، وغزا مع رسول الله - ﷺ - غزوات منه خيبر. سكن البصرة، وله بها دار وعقب، توفي بعد أبي بكرة.\nروى عنه: أبو العالية الرياحي، وأبو عثمان النهدي، والحسن، وكنانة بن نعيم وغيرهم.\nانظر ترجمته في: \"معرفة الصحابة\" ٥/ ٢٦٨٢ (٢٨٩١)، \"الاستيعاب\" ٤/ ٥٨ - ٥٩ (٢٦٣٨)، \"أسد الغابة\" ٥/ ٣٢١ (٥٢١٩)، \"الإصابة\" ٣/ ٥٥٦ (٨٧١٦).\n(^٣) قلت: وجوب الوتر هي الرواية عن أبي حنيفة بناءً على التفرقة بين الفرض والواجب. أما عن مسألة حكم الوتر ففيها ثلاثة أقوال:\nالقول الأول: أن الوتر سنة مؤكدة، وهو مذهب جمهور الفقهاء حيث ذهب إليه أبو حنيفة في رواية، ومحمد وأبو يوسف، والمالكية، والشافعية، والحنابلة على الصحيح وكذا الظاهرية.\nالقول الثاني: أن الوتر واجب، وهو الرواية المشهورة عن أبي حنيفة، كما أسلفت، وهو رواية عن أحمد. =","vol":"6","page":162},{"text":"رابعها:\nمعرفة الجليس النظر إلى وجهه، تؤيده رواية مسلم: حين يعرف بعضنا وجه بعض (^١). وليجس في هذا مخالفة لقول عائشة في النساء: ما يعرفهن أحد من الغلس (^٢) لأن هذا إخبار [عن] رؤية جليسه، وذاك إخبار عن رؤية النساء من بُعد، وهذا يقوي من يقول بتغليس الفجر، ويأتي -إن شاء الله- في باب: وقت الفجر، وأما باقي الحديث فذكر البخاري لكل منها بابًا مستقلًّا، وستقف عليه إن شاء الله.\nوقوله: (وَقَالَ مُعَاذٌ: قَالَ شُعْبَةُ) قد أخرجه مسلم عن عُبيد الله بن معاذ، عن أبيه، عن شعبة (^٣). ومعنى: (والشمس حية): لم تصفر ولم تتغير.\nالحديث الرابع:\nحديث أنس: كُنَّا إِذَا صَلَّيْنَا خَلْفَ رَسُولِ اللهِ - ﷺ - بِالظَّهَائِرِ سجدنا عَلَى ثِيَابِنَا اتِّقَاءَ الحَرِّ.\n_________\n= القول الثالث: أن الوتر فرض إما مطلقًا، وإما على أصناف بعينهم، ذهب أبو حنيفة في رواية.\nقال شيخ الإسلام ابن تيمية: إنه واجب على من تهجد بالليل.\nانظر: \"بدائع الصنائع\" ١/ ٢٧٠، \"الهداية\" ١/ ١٧٠، \"التفريع\" ١/ ٢٦٧، \"النوادر والزيادات\" ١/ ٤٨٩، \"الأم\" ١/ ١٢٥، \"البيان\" ٢/ ٢٦٥، \"المجموع\" ٣/ ٥٠٥، \"الانتصار\" ٢/ ٤٨٩، \"المغني\" ٢/ ٥٩١، \"الأخبار العلمية\" ص ٩٦.\n(^١) مسلم (٦٤٧) كتاب: المساجد، باب: استحباب التبكير بالصبح في أول وقتها، وهو التغليس وبيان قدر القراءة فيها.\n(^٢) سيأتي برقم (٨٦٧).\n(^٣) برقم (٦٤٧/ ٢٣٧).","vol":"6","page":163},{"text":"هذا الحديث تقدم في السجود عَلَى الثوب في شدة الحر (^١)، وسبب ذَلِكَ كثرة حر الحجاز، وليس هذا في حين شدة الحر هذا الذي أمر فيه بالإبراد؛ لأنه - ﷺ - كان جل أمره المبادرة، ويجوز أن يبادر في الحر بالظهر، وقد أمرنا بالإبراد وأخذ بالشدة عَلَى نفسه، ولئلا يظن أحدٌ أن الصلاة لا تجوز في الوقت الذي أمر فيه بالإبراد، فأراد تعليم أمته والتوسعة عليهم.\nوالظهائر: جمع ظهيرة، والظهيرة: شدة الحر.\nوشيخ البخاري فيه محمد بن مقاتل، كما نص عليه خلف، وشيخه عبد الله هو ابن المبارك.\n_________\n(^١) سلف برقم (٣٨٥) كتاب: الصلاة.","vol":"6","page":164},{"text":"<span data-type='title' id=toc-575>١٢ - باب تَأْخِيِر الظُّهْرِ إِلَى العَصْرِ</span>\n٥٤٣ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادٌ -هُوَ: ابْنُ زَيْدٍ- عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرِ بْنِ زَيْدٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِالْمَدِينَةِ سَبْعًا وَثَمَانِيًا، الظُّهْرَ وَالْعَصْرَ، وَالْمَغْرِبَ وَالْعِشَاءَ. فَقَالَ أَيُّوبُ: لَعَلَّهُ فِى لَيْلَةٍ مَطِيرَةٍ؟ قَالَ: عَسَى. [٥٦٢، ١١٧٤ - مسلم: ٧٠٥ - فتح ٢/ ٢٣]\nذكر فيه حديث ابن عباس أَن النَّبِيَّ - ﷺ - صَلَّى بِالْمَدِينَةِ سَبْعًا وَثَمَانِيًا، الظُهْرَ وَالْعَصْرَ، وَالْمَغْرِبَ وَالْعِشَاءَ. فَقَالَ أَيُّوبُ: لَعَلَّهُ فِي لَيْلَةٍ مَطِيرَةٍ. قَالَ: عَسَى.\nهذا الحديث ذكره البخاري أيضًا في باب: وقت المغرب (^١)، وفي باب: الجمع في السفر بين المغرب والعشاء (^٢)، وفي باب: من لم يطوع (بعد) (^٣) المكتوبه (^٤).\nوأخرجه مسلم (^٥) وأبو داود (^٦) والنسائي (^٧).\nومعنى: (سبعًا). يريد: المغرب والعشاء. و(ثمانيا). يريد: الظهر والعصر.\nوقد تأوله مالك كما تأوله أيوب، وبه أخذ الشافعي فجوزه تقديمًا لا تأخيرًا بشروطه المقررة في \"الفروع\".\n_________\n(^١) سيأتي برقم (٥٦٢) كتاب: مواقيت الصلاة.\n(^٢) سيأتي برقم (١١٠٧) أبواب تقصير الصلاة.\n(^٣) في الأصول: بين والمثبت من \"الصحيح\".\n(^٤) سيأتي برقم (١١٧٤) أبواب التهجد.\n(^٥) برقم (٧٠٥).\n(^٦) سيأتي (١٢١٠، ١٢٨١).\n(^٧) \"السنن الكبرى\" ١/ ١٥٧ (٣٨٢).","vol":"6","page":165},{"text":"وبه قال أبو ثور ووافقنا مالك في المغرب مع العشاء، وخالف في الظهر والعصر، وحكي عن ابن عمر وعروة وسعيد بن المسيب والقاسم وأبي بكر بن عبد الرحمن وأبى سلمة وعمر بن عبد العزيز (^١)، وبه قَالَ أحمد وإسحاق (^٢).\nوقال مالك: يجمع بين المغرب والعشاء في الطين والظلمة وإن لم يكن مطر (^٣).\nوكان عمر بن عبد العزيز يرى الجمع في الريح والظلمة (^٤).\nوالجمع عند مالك أن تؤخر المغرب، ثم يؤذن لها وتقام ويصلي، ثم يؤذن في المسجد للعشاء، ثم يصلي وينصرف قبل مغيب الشفق؛ لينصرف وعليه إسفار.\nوقال محمد بن عبد الحكم: الجمع في ليلة المطر في وقت المغرب، ولا يؤخر المغرب؛ لأنه إذا أخرها لم يصل واحدة منهما في وقتها، ولأن يصلي في وقت إحداهما أولى. وحكي عن ابن وهب وأشهب أيضًا (^٥).\nوخالف أبو حنيفة وأصحابه هذا الحديث وقالوا: لا يجمع أحد بين الصلاتين في مطر ولا غيره (^٦). قالوا: وحديث ابن عباس ليس فيه صفة الجمع، ويمكن أن يكون أخَّر الظهر إلى آخر وقتها وصلاها، ثم صلى\n_________\n(^١) انظر: \"الأوسط\" ٢/ ٤٣٠ - ٤٣٢.\n(^٢) انظر: \"المغني\" ٣/ ١٣٢، \"الأوسط\" ٢/ ٤٣٠.\n(^٣) \"المدونة\" ١/ ١١٠.\n(^٤) المصدر السابق.\n(^٥) انظر: \"عقد الجواهر\" ١/ ١٥٧.\n(^٦) انظر: \"شرح فتح القدير\" ٢/ ٤٨.","vol":"6","page":166},{"text":"العصر في أول وقتها، وصنع بالمغرب والعشاء كذلك. قالوا: وهذا يسمى جمعًا، ولا يجوز أن تحال أوقات الحضر إلا بيقين. وروي عن الليث مثله.\nوقد تأول عمرو بن دينار وأبو الشعثاء في هذا الحديث مثل تأويل أبي حنيفة، وإليه أشار البخاري في ترجمته، وقال به ابن الماجشون، وهو ضعيف؛ لأنه - ﷺ - لما لم يجمع بين العصر والمغرب، ولا بين العشاء والصبح علمنا أنه - ﷺ - جمع بين صلاتين في وقت إحداهما، وهو وقت الأخرى، ولو كان هذا الجمع جائزًا لجاز في العصر مع المغرب، والعشاء مع الصبح، والإجماع خلافه، عَلَى أنه روي حديث ابن عباس هذا عَلَى خلاف ما تأوله أيوب ومالك، ففي \"صحيح مسلم\": من غير خوف ولا مطر (^١). وظاهرها جواز الجمع في الحضر بمجرد الحاجة، وبه قالت طائفة من العلماء، وجوَّزه جماعة بالمرض، ونقله البخاري في باب: وقت المغرب عن عطاء (^٢)، وهو ظاهر.\nوهذا الحديث حجة في اشتراك أوقات الصلوات كما ذكرنا، ولا عبرة بقول من قَالَ: إن بين آخر وقت الظهر وأول وقت العصر فاصلة لا تصلح لهما. وعلى من قَالَ: لا يدخل وقت العصر حَتَّى يصير ظل كل شيء مثليه.\n_________\n(^١) برقم (٧٠٥) كتاب: صلاة المسافرين، باب: الجمع بين الصلاتين في الحضر.\n(^٢) ذكر البخاري قول عطاء قبل الراوية الآتية برقم (٥٥٩).","vol":"6","page":167},{"text":"<span data-type='title' id=toc-576>١٣ - باب وَقْتِ العَصْرِ</span>\nوَقَالَ أَبُو أُسَامَةَ، عَنْ هِشَامٍ: مِنْ قَعْرِ حُجْرَتِهَا.\n\n٥٤٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ أَنَّ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي الْعَصْرَ وَالشَّمْسُ لَمْ تَخْرُجْ مِنْ حُجْرَتِهَا. [انظر: ٥٢٢ - مسلم: ٦١١ - فتح: ٢/ ٢٥]\n\n٥٤٥ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا اللَّيْثُ عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى الْعَصْرَ وَالشَّمْسُ فِي حُجْرَتِهَا، لَمْ يَظْهَرِ الْفَيْءُ مِنْ حُجْرَتِهَا. [انظر: ٥٢٢ - مسلم: ٦١١ - فتح: ٢/ ٢٥]\n\n٥٤٦ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ كَانَ النَّبِيُّ - ﷺ - يُصَلِّي صَلَاةَ الْعَصْرِ وَالشَّمْسُ طَالِعَةٌ فِى حُجْرَتِي، لَمْ يَظْهَرِ الْفَيْءُ بَعْدُ. وَقَالَ مَالِكٌ، وَيَحْيَى بْنُ سَعِيدٍ، وَشُعَيْبٌ، وَابْنُ أَبِي حَفْصَةَ: وَالشَّمْسُ قَبْلَ أَنْ تَظْهَرَ. [مسلم: ٦١١ - فتح: ٢/ ٢٥]\n\n٥٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا عَوْفٌ، عَنْ سَيَّارِ بْنِ سَلَامَةَ قَالَ: دَخَلْتُ أَنَا وَأَبِي عَلَى أَبِي بَرْزَةَ الأَسْلَمِيِّ، فَقَالَ لَهُ أَبِي: كَيْفَ كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي الْمَكْتُوبَةَ؟ فَقَالَ: كَانَ يُصَلِّي الْهَجِيرَ الَّتِي تَدْعُونَهَا الأُولَى حِينَ تَدْحَضُ الشَّمْسُ، وَيُصَلِّي الْعَصْرَ، ثُمَّ يَرْجِعُ أَحَدُنَا إِلَى رَحْلِهِ فِي أَقْصَى الْمَدِينَةِ وَالشَّمْسُ حَيَّةٌ -وَنَسِيتُ مَا قَالَ فِي الْمَغْرِبِ- وَكَانَ يَسْتَحِبُّ أَنْ يُؤَخِّرَ الْعِشَاءَ الَّتِي تَدْعُونَهَا الْعَتَمَةَ، وَكَانَ يَكْرَهُ النَّوْمَ قَبْلَهَا وَالْحَدِيثَ بَعْدَهَا، وَكَانَ يَنْفَتِلُ مِنْ صَلَاةِ الْغَدَاةِ حِينَ يَعْرِفُ الرَّجُلُ جَلِيسَهُ، وَيَقْرَأُ بِالسِّتِّينَ إِلَى الْمِائَةِ. [انظر: ٥٤١ - مسلم: ٤٦١ - فتح: ٢/ ٢٦]\n\n٥٤٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنَّا نُصَلِّي الْعَصْرَ ثُمَّ يَخْرُجُ الإِنْسَانُ إِلَى بَنِي عَمْرِو بْنِ عَوْفٍ، فَنَجِدُهُمْ يُصَلُّونَ الْعَصْرَ. [٥٥٠، ٥٥١، ٧٣٢٩ - مسلم: ٦٢١ - فتح: ٢/ ٢٦]","vol":"6","page":168},{"text":"٥٤٩ - حَدَّثَنَا ابْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا أَبُو بَكْرِ بْنُ عُثْمَانَ بْنِ سَهْلِ بْنِ حُنَيْفٍ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ: صَلَّيْنَا مَعَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ الظُّهْرَ، ثُمَّ خَرَجْنَا حَتَّى دَخَلْنَا عَلَى أَنَسِ بْنِ مَالِكٍ، فَوَجَدْنَاهُ يُصَلِّي الْعَصْرَ، فَقُلْتُ: يَا عَمِّ، مَا هَذِهِ الصَّلَاةُ الَّتِي صَلَّيْتَ؟ قَالَ: الْعَصْرُ، وَهَذِهِ صَلَاةُ رَسُولِ اللهِ - ﷺ - الَّتِي كُنَّا نُصَلِّي مَعَهُ. [مسلم:٦٢٣ - فتح: ٢/ ٢٦]\nذكر فيه سبعة أحاديث:\nأحدها: معلقًا فقال: وَقَالَ أَبُو أُسَامَةَ، عَنْ هِشَامٍ: مِنْ قَعْرِ حُجْرَتِهَا.\nوهذا قد أسنده الإسماعيلي عن ابن ناجية وغيره، عن أبي عبد الرحمن، ثنا أبو أسامة، عن هشام، عن أبيه، عن عائشة قالت: كان رسول الله - ﷺ - يصلي العصر والشمس في قعر حجرتها وقد سلف طرف منه في المواقيت (^١).\nالحديث الثاني: حديث عائشة قالت: كَانَ النبي - ﷺ - يُصَلِّي العَصْرَ وَالشَّمْسُ لَمْ تَخْرُجْ مِنْ حُجْرَتِهَا.\nهذا الحديث هو الذي أشرنا إليه آنفًا أنه أخرجه في المواقيت (^٢)، وقد سلف الكلام عليه هناك.\nالحديث الثالث: حديثها أيضًا أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى العَصْرَ وَالشَّمْسُ فِي حُجْرَتِهَا، لَمْ يَظْهَرِ الفَيءُ مِنْ حُجْرَتِهَا.\nالحديث الرابع: عنها أيضًا: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي صَلَاةَ العَصْرِ وَالشَّمْسُ طَالِعَة فِي حُجْرَتي، لَمْ يَظْهَرِ الفَيءُ بَعْدُ.\nوَقَالَ مَالِكٌ، وَيَحْيَى بْنُ سَعِيدٍ، وَشُعَيْبٌ، وَابْنُ أَبِي حَفْصَةَ: وَالشَّمْسُ قَبْلَ أَنْ تَظْهَرَ.\n_________\n(^١) سلف برقم (٥٢٢)، باب: مواقيت الصلاة وفضلها.\n(^٢) سلف برقم (٥٢٢).","vol":"6","page":169},{"text":"وهذا التعليق ذكره البخاري عقب حديث ابن عيينة هذا. وذكره خلف في \"أطرافه\" عقب حديث الليث، وهو الحديث الثالث. وحديث مالك عن ابن شهاب سلف في باب المواقيت (^١).\nالحديث الخامس: حديث سيار بن سلامة.\nوقد سلف بطوله في باب: وقت الظهر عند الزوال (^٢)، وهو الحديث الثالث منه، وزاد فيه: كان يصلي عَلَى الهجير التي تدعونها الأولى حين تدحض الشمس، وكان يستحب أن يؤخرَّ العشاء التي تدعونها العتمة، وكان يكره النوم قبلها والحديث بعدها، وكان ينفتل من صلاة الغداة حين يعرف الرجل جليسه.\nوسيأتي كل ذَلِكَ.\nوسميت الأولى؛ لأنها أول صلاة صلاها جبريل بسيدنا رسول الله - ﷺ -.\nفظاهره يقتضي وقوعها عند الدحض، وهو الزوال كما سلف هناك.\nوالمراد: عقبه.\nوتدحض: تزول، وأصله الزلق. والهجير والهاجرة: وقت شدة الحر، سميت هاجرة لهرب كل شيء منها (^٣).\nالحديث السادس: حديث أنس:\nكُنا نُصَلِّي العَصْرَ ثُمَّ يَخرُجُ الإِنْسَانُ إلى بَنِي عَمْرِو بْنِ عَوْفٍ، فَنَجِدُهُمْ يُصَلُّونَ العَصْرَ.\n_________\n(^١) سلف برقم (٥٢١)، باب: مواقيت الصلاة وفضلها.\n(^٢) سلف قريبًا برقم (٥٤١).\n(^٣) \"تهذيب اللغة\" ٤/ ٣٧١٨ - ٣٧١٩ مادة: هجر.","vol":"6","page":170},{"text":"ذكره من حديث مالك عن إسحاق، عنه.\nوأخرجه مسلم أيضًا (^١)، قَالَ أبو عمر: هذا يدخل في المسند.\nوقد روي عنه: كنا نصلي مع رسول الله - ﷺ - (^٢).\nوروي عن مالك: ثم يذهب الذاهب إلى قباء فيأتيهم والشمس مرتفعة (^٣). ووهم فيه.\nقلت: قد أخرجها هنا من جهته كما ستعلمه.\nوقال النسائي: لم يتابعه أحد عليه. والمعروف العوالي. كما في البخاري ومسلم أيضًا (^٤).\nوقد تابع مالكًا ابن أبي ذئب من رواية الشافعي كما ذكره الباجي في \"شرح الموطأ\" (^٥).\nالحديث السابع: حديث أبي أمامة قال: صَلَّيْنَا مَعَ عُمَرَ بْنِ عَبْدِ العَزيزِ الظُّهْرَ، ثُمَّ خَرَجْنَا حَتَّى دَخَلْنَا عَلَى أَنَسِ بْنِ مَالِكٍ، فَوَجَدْنَاهُ يُصَلِّي العَصْرَ، فَقُلْتُ: يَا عَمِّ، مَا هذِه الصَّلَاةُ التِي صَلَّيْتَ؟ قَالَ: العَصْرُ، وهذِه صَلَاةُ رَسُولِ اللهِ - ﷺ - التِي كُنَّا نُصَلِّي مَعَهُ.\nهذا الحديث أخرجه مسلم والنسائي أيضًا (^٦)، وهذِه الواقعة كانت\nبالمدينة حين ولي عمر بن عبد العزيز نيابة لا خلافة؛ لأن أنسًا توفي قبل\n_________\n(^١) برقم (٦٢١) كتاب: المساجد، باب: استحباب التبكير بالعصر.\n(^٢) \"التمهيد\" ١/ ٢٥٩.\n(^٣) رواه مالك في \"الموطأ\" ١/ ٢١٦ (٥٥١) كتاب: مواقيت الصلاة، باب: وقت العصر، ومسلم (٦٢١) كتاب: المساجد، باب: استحباب التبكير بالعصر.\n(^٤) سيأتي قريبًا جدًّا (٥٥٠)، ورواه مسلم برقم (٦٢١) كتاب: المساجد، باب: استحباب التبكير بالعصر.\n(^٥) \"المنتقى\" ١/ ١٨.\n(^٦) مسلم (٦٢٣) كتاب: المساجد، والنسائي ١/ ٢٥٣.","vol":"6","page":171},{"text":"خلافة عمر (^١)، وكان فعل عمر هذا عَلَى جاري عادة الأمراء قبله، قبل أن يبلغه التقديم، فلما بلغه صار إليه، ويجوز أن يكون لعذر عرض له.\nوفي مسلم وأبي داود والترمذي وصححه من حديث العلاء بن عبد الرحمن أنه دخل عَلَى أنس في داره بالبصرة حين انصرف من الظهر، وداره بجنب المسجد، فلما دخلنا عليه قَالَ: أصليتم العصر؟ فقلنا له: إنما انصرفنا الساعة من الظهر. قَالَ: فصلوا العصر. فقمنا فصلينا، فلما انصرف قَالَ: سمعت رسول الله - ﷺ - يقول: \"تلك صلاة المنافق يجلس يرقب الشمس، حَتَّى إذا كانت بين قرني الشيطان قام فنقر أربعًا لا يذكر الله فيها إلا قليلًا\" (^٢) وليس للعلاء عن أنس في \"صحيح مسلم\" غيره.\nثم ذكر البخاري أيضًا:\n_________\n(^١) خلافة عمر بن عبد العزيز كانت سنة تسع وتسعين كما في \"البداية والنهاية\" ٩/ ٢١٧ وتوفي أنس - ﵁ - سنه إحدى وتسعين، كذا قال الواقدي. وقيل: سنة اثنتين وتسعين. وقيل: سنة ثلاث وتسعين قاله خليفة بن خياط وغيره وكان عمره إذ مات فوق المائة وهو آخر من مات من الصحابة بالبصرة قاله أبو عمر، \"معجم الصحابة\" لابن قانع ١/ ١٤ - ١٥، \"معجم الصحابة\" لأبي نعيم ١/ ٢٣١ - ٢٣٨، \"الاستيعاب\" ١/ ١٩٨ - ٢٠٠، \"أسد الغابة\" ١/ ١٥١ - ١٥٢، و\"الإصابة\" ١/ ٧١ - ٧٢.\n(^٢) مسلم (٦٢٢) كتاب: المساجد، باب: استحباب التبكير بالعصر، وأبو داود (٤١٣)، والترمذي (١٦٠).","vol":"6","page":172},{"text":"<span data-type='title' id=toc-577>١٣ - باب (^١) وَقْتِ العَصْرِ</span>\n٥٥٠ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ قَالَ كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي الْعَصْرَ وَالشَّمْسُ مُرْتَفِعَةٌ حَيَّةٌ، فَيَذْهَبُ الذَّاهِبُ إِلَى الْعَوَالِي فَيَأْتِيهِمْ وَالشَّمْسُ مُرْتَفِعَةٌ، وَبَعْضُ الْعَوَالِي مِنَ الْمَدِينَةِ عَلَى أَرْبَعَةِ أَمْيَالٍ أَوْ نَحْوِهِ. [انظر: ٥٤٨ - مسلم: ٦٢١ - فتح: ٢/ ٢٨]\n\n٥٥١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنَّا نُصَلِّي الْعَصْرَ ثُمَّ يَذْهَبُ الذَّاهِبُ مِنَّا إِلَى قُبَاءٍ، فَيَأْتِيهِمْ وَالشَّمْسُ مُرْتَفِعَةٌ. [انظر: ٥٤٨ - مسلم: ٦٢١ - فتح: ٢/ ٢٨]\nوذكر فيه حديث أنس بلفظين:\nأحدهما: كَانَ رَسُولُ الله - ﷺ - يُصَلِّي العَصْرَ وَالشَّمْسُ مُرْتَفِعَةٌ حَيَّةٌ، فَيَذْهَبُ الذاهِبُ إِلَى العَوَالِي فَيَأتيهِمْ وَالشَمْسُ مُرْتَفِعَةٌ، وَبَعْضُ العَوَالِي مِنَ المَدِينَةِ عَلَى أَرْبَعَةِ أَمْيَالِ أَوْ نَحْوِهِ.\nالثاني: كنَّا نُصَلِّي العَصْرَ ثُمَّ يَذْهَبُ الذاهِبُ مِنَّا إِلَى قُبَاءِ، فَيَأْتيهِمْ وَالشَّمْسُ مُرْتَفِعَة.\nهذا الحديث أخرجه مسلم أيضًا والنسائي (^٢)، وهذا الباب مع ما قبله دالٌ عَلَى تعجيل العصر، وأنه السُّنَّة.\nوقد اختلف العلماء في أول وقت العصر وآخره والأفضل من ذَلِكَ، فقال مالك والثوري وأبو يوسف ومحمد وأحمد وإسحاق وأبو ثور: أوَّل\n_________\n(^١) ورد في هامش الأصل: هذا الباب ليس موجودًا في نسخة الدمياطي، وهو في نسخ كثيرة، وقد وجدته في نسخة عندي قديمة من طريق الكشميهني (....) والمستملي (....).\n(^٢) مسلم (٦٢١) كتاب: المساجد، باب: استحباب التبكير بالعصر، والنسائي ١/ ٢٥٢.","vol":"6","page":173},{"text":"وقته إذا صار ظل كل شيء مثله (^١).\nزاد الشافعي: وزاد أدنى زيادة (^٢).\nوقال أبو حنيفة: أول وقته مصير الظل مثليه بعد الزوال، ومن صلاها قبل ذَلِكَ لم يجز (^٣).\nفخالف الآثار، وخالفه أصحابه، وعنه رواية كالجماعة، واختارها الطحاوي (^٤).\nوعنه ثالثة: إذا صار ظل كل شيء مثله خرج وقت الظهر، ولا يدخل وقت العصر حَتَّى يصير ظل كل شيء مثليه سوى في الزوال، وهي في \"البدائع\" (^٥).\nورابعة: إذا صار الظل أقل من قامتين يخرج وقت الظهر، ولا يدخل وقت العصر حَتَّى يصير قامتين، وصححه الكرخي. وخامسة: بين القامة والقامتين وقت مهمل.\nوعن مالك: إذا صار قامة دخل وقت العصر، ولم يخرج وقت الظهر بل يبقى بعد ذَلِكَ قدر أربع ركعات تصلح للظهر والعصر أداء (^٦).\nوبه قَالَ ابن راهويه والمزني وابن جرير وابن المبارك، وحكي عن\n_________\n(^١) انظر: \"التمهيد\" ١/ ١٧٦، \"مختصر اختلاف العلماء\" ١/ ١٩٤، وفيما ذكره عن الإمام أحمد نظر، فإن وقت العصر عنده يدخل حين يكون ظل كل شيء مثليه، انظر: \"مختصر الخرقي\" ص ١٧، \"المغني\" ٢/ ١٤.\n(^٢) انظر: \"المجموع\" ٣/ ٣٠.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ١٩٤.\n(^٤) \"شرح معاني الآثار\" ١/ ١٤٩ - ١٥٠.\n(^٥) \"بدائع الصنائع\" ١/ ١٢٣.\n(^٦) انظر: \"المنتقى\" ١/ ١٤، \"التاج والإكليل\" ٢/ ١٩، \"الذخيرة\" ٢/ ١٤.","vol":"6","page":174},{"text":"أبي ثور أيضًا (^١).\nوحكى ابن قدامة في \"المغني\" عن ربيعة أن وقت الظهر والعصر إذا زالت الشمس. وعن عطاء وطاوس: إذا صار كل شيء مثله دخل وقت العصر، وما بعده وقت لهما عَلَى سبيل الاشتراك حَتَّى الغروب (^٢).\nوأما آخر وقت العصر فقال أكثر العلماء: غروب الشمس.\nوقال الحسن بن زياد: تغيرها إلى الصفرة. حكاه عنه السرخسي، ثم قَالَ: والعبرة بتغير القرص عندنا. وهو قول الشعبي.\nوقال النخعي: لتغير الضوء (^٣).\nوقال الإصطخري من أصحابنا: إذا صار ظل كل شيء مثليه خرج وقته، ويأثم بالتأخير بعده، ويكون قضاء (^٤)، ولا يدخل وقت المغرب إلا بالغروب، وما بينهما وقت مهمل. وذكر أصحابنا للعصر خمسة أوقات أوضحناها في \"الفروع\" وزدنا عليها.\nونقل ابن رشد عن الظاهرية أن آخر وقتها قبل الغروب بركعة (^٥).\nوأما الأفضل في وقت العصر: فذكر الترمذي أن عمر وابن مسعود وعائشة وأنسًا وغير واحد من التابعين اختاروا تعجيلها، وكرهوا تأخيرها.\nقَالَ: وبه يقول ابن المبارك والشافعي وأحمد وإسحاق (^٦).\n_________\n(^١) انظر: \"الأوسط\" ٢/ ٣٣١، \"المجموع\" ٣/ ٣٠، \"المغني\" ٢/ ١٤ - ١٥.\n(^٢) \"المغني\" ٢/ ١٤.\n(^٣) \"المبسوط\" ١/ ١٤٤.\n(^٤) انظر: \"المجموع\" ٣/ ٣١.\n(^٥) \"بداية المجتهد\" ١/ ١٨٨ - ١٨٩.\n(^٦) \"جامع الترمذي\" ١/ ٣٠٠.","vol":"6","page":175},{"text":"قلت: وبه قَالَ الأوزاعي والليث (^١).\nوعند الحنفية الأفضل تأخيرها ما لم تتغير الشمس (^٢).\nوحكي عن جماعة منهم أبو هريرة وأبو قلابة والنخعي (^٣) والثوري وابن شبرمة، ورواية عن أحمد (^٤).\nواختلفوا في تغير الشمس، فقيل: بتغير الشعاع عن الحيطان، وقيل: يوضع طست في أرض مستوية، فإن ارتفعت الشمس من جوانبه فقد تغيرت. وإن وقعت في جوفه لم تتغير.\nوفي \"المحيط\" لهم: إذا كان قدر رمح لم تتغير، ودونه قد تغيرت، وقيل: إن كان يمكن النظر إلى القرص من غير كلفة ومشقة فقد تغيرت (^٥). والصحيح تغير القرص.\nقَالَ المرغيناني: والتأخير إلى هذا الوقت هو المكروه دون الفعل (^٦).\nوفي \"المبسوط\": أنه يصلي العصر والشمس بيضاء نقية (^٧).\nوهذا كمذهب باقي الجماعة، ولهم الأحاديث الصحيحة الواردة في ذلك.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٩٥، \"السنن الكبرى\" للبيهقي ١/ ٦٤٩، \"البيان\" ٢/ ٤١.\n(^٢) انظر: \"الأصل\" ١/ ١٤٥ - ١٤٦، \"موطأ مالك برواية الشيباني\" ص ٣٣، \"مختصر الطحاوي\" ص ٢٤.\n(^٣) انظر: \"المصنف\" ١/ ٢٨٩ (٣٣٠٩، ٣٣١٢، ٣٣١٨).\n(^٤) انظر: \"المغني\" ٢/ ١٥.\n(^٥) \"المحيط البرهاني\" ٢/ ٨ - ٩.\n(^٦) \"الهداية\" ١/ ٤٣.\n(^٧) ١/ ١٤٤.","vol":"6","page":176},{"text":"وقال الأثرم: بعد ذكر أحاديث التعجيل والتأخير: إنما وجهها إن كانت محفوظة أن يكون ذَلِكَ عَلَى غير تعمد لكن لعذر أو لأمر يكون (^١).\nاستدل من قَالَ بالتأخير بأوجه:\nأحدها: حديث يزيد بن عبد الرحمن بن علي بن شيبان، عن أبيه، عن جده قَالَ: قدمنا عَلَى رسول الله - ﷺ - المدينة فكان يؤخر العصر مادامت الشمس بيضاء نقية. أخرجه أبو داود (^٢). وفي إسناده من يجهَّل.\nثانيها: حديث رافع بن خديج أنه - ﷺ - كان يأمر بتأخير هذِه الصلاة يعني: العصر.\nقَالَ الدارقطني: يرويه عبد الواحد بن نافع. وليس بالقوي. ولا يصح هذا الحديث عن رافع ولا عن غيره من الصحابة. والصحيح عن رافع وغيره من الصحابة، عن النبي - ﷺ - التعجيل بصلاة العصر (^٣).\nوقال الترمذي: يروى عن رافع مرفوعًا، ولا يصح (^٤).\nوروي تأخيرها من فعل علي وأنه السنة، وصححه الحاكم (^٥).\nوفي الترمذي عن أم سلمة أنها قالت: كان رسول الله - ﷺ - أشد تعجيلًا للظهر منكم، وأنتم أشد تعجيلًا للعصر منه (^٦).\n_________\n(^١) انظر: \"المغني\" ٢/ ١٥ - ١٦.\n(^٢) رواه أبو داود (٤٠٨)، وقال النووي في \"المجموع\" ٣/ ٥٨: حديث باطل لا يعرف، وضعفه الألباني في \"ضعيف أبي داود\" (٦٣).\n(^٣) \"سنن الدارقطني\" ١/ ٢٥١ - ٢٥٢.\n(^٤) \"سنن الترمذي\" ١/ ٣٠٠.\n(^٥) \" المستدرك\" ١/ ١٩٢.\n(^٦) برقم (١٦١)، وصححه أحمد شاكر ١/ ٣٠٤، والألباني في \"صحيح الترمذي\" (١٣٨).","vol":"6","page":177},{"text":"واستدلوا أيضًا بحديث: \"يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، ويجتمعون في صلاة العصر وصلاة الفجر (^١)، ولا دلالة فيه.\nونقله الطحاوي عن إجماع الصحابة (^٢)، ولا نسلم له، والأحاديث السالفة دالة للجمهور.\nثم يذهب الذاهب إلى قباء فيأتيهم والشمس مرتفعة. وكذا إلى العوالي. وبعض العوالي على أربعة أميال ونحوه.\nوفي \"صحيح مسلم\": صلى بنا النبي - ﷺ - العصر، فلما انصرف أتاه رجل من بني سَلِمَةَ، فقال: يا رسول الله إنا نريد أن ننحر جزورًا لنا، ونحب أن تحضرها، فانطلق وانطلقنا معه، فوجدنا الجزور لم ينحر، فنحرت، ثم قطعت، ثم طبخ منهما، ثم أكلنا قبل أن تغيب الشمس (^٣).\nوفي \"مستدرك الحاكم\": كان أبعد رجلين من الأنصار من النبي - ﷺ - أبو لبابة وأبو عبس ومسكنه في بني حارثة، فكانا يصليان مع النبي - ﷺ -، ثم يأتيان قومهما وما صلوا لتعجيله - ﷺ - (^٤).\nوصح في صلاة المنافق أنه ينتظر حَتَّى إذا اصفرت الشمس قام فنقرها أربعًا (^٥) وغير ذَلِكَ من الأحاديث.\n_________\n(^١) سيأتي قريبًا برقم (٥٥٥).\n(^٢) \"شرح معاني الآثار\" ١/ ١٩٤.\n(^٣) مسلم (٦٢٤) كتاب: المساجد، باب: استحباب التبكير بالعصر.\n(^٤) ١/ ١٩٥، وقال: هذا حديث صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي.\n(^٥) تقدم قريبًا جدًّا تخريج هذا الحديث وهو عند مسلم.","vol":"6","page":178},{"text":"<span data-type='title' id=toc-578>١٤ - باب إِثْمِ مَنْ فَاتَتْهُ العَصْرُ</span>\n٥٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الَّذِي تَفُوتُهُ صَلَاةُ الْعَصْرِ كَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ\". [مسلم: ٦٢٦ - فتح: ٢/ ٣٠]\nذكر فيه حديث ابن عمر أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الَّذِي تَفُوتُهُ صَلَاةُ العَصْرِ كَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ\".\nالكلام عليه من أوجه:\nوهو حديث ليس في الإسلام حديث يقوم مقامه؛ لأن الله تعالى قَالَ: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ﴾ [البقرة: ٢٣٨]، ولا يوجد حديث فيه تكييف المحافظة غيره، نبه عليه ابن بطال (^١).\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا من طريق مالك، عن نافع (^٢) وابن شهاب، عن سالم (^٣). وأخرجه الكشي من حديث حماد بن سلمة عن أيوب، عن نافع، وزاد في آخره: وهو قاعد. وأخرجه النسائي من حديث نوفل بن معاوية (^٤).\nوزعم أبو القاسم في \"الأوسط\" أن نوفلًا رواه عن أبيه معاوية بلفظ: \"لأن يوتر أحدكم أهله وماله خير له من أن تفوته صلاة العصر\" (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١٧٥.\n(^٢) برقم (٦٢٦/ ٢٠٠) كتاب: المساجد، باب: التغليظ في تفويت صلاة العصر.\n(^٣) برقم (٦٢٦/ ٢٠٠، ٢٠١).\n(^٤) النسائي ١/ ٢٣٧ - ٢٣٨، وصححه الألباني في \"صحيح الجامع\" (٥٩٠٤).\n(^٥) رواه عبد الرزاق في \"مصنفه\" (٢٢٢٠) ١٤/ ٣٦٥، والطبراني في \"المعجم الكبير\" (١٦٣٨٧) ١٤/ ٣٦٥، وذكره أبو نُعيم في \"معرفة الصحابة\" ١٧/ ٣٥٩ (٥٤٩٨).","vol":"6","page":179},{"text":"ثانيها:\n(وتر) بضم الواو أي: نقص، يقال: وترته: إذا نقصته، فكأنه جعله وترًا بعد أن كان كثيرًا.\nوفي بعض نسخ البخاري هنا: قَالَ أبو عبد الله: ﴿يَتِرَكُمْ﴾ أي: ينقصكم. وترت الرجل: إذا قتلت له قتيلًا وأخذت ماله (^١).\nقَالَ الخطابي وغيره: نقص هو أهله وماله، وسلبهم فبقي بلا أهل ولا مال، فليحذر من يفوتها كحذره من ذهاب أهله وماله (^٢).\nوقال ابن عبد البر: معناه عند أهل اللغة أنه كالذي يصاب بأهله وماله إصابة يطلب بها وترا، والوتر: الجناية التي يطلب ثأرها، فيجتمع عليه غمان: غم المصيبة، وغم مقاساة طلب الثأر.\nوقال الداودي من المالكية: معناه يتوجه عليه من الاسترجاع ما يتوجه عَلَى من فقد أهله وماله، فيتوجه عليه الندم والأسف؛ لتفويته الصلاة. وقيل: معناه: فاته من الثواب ما يلحقه من الأسف كما يلحق من ذهب أهله وماله (^٣).\nوهذا كله عَلَى رواية من روى أهله وماله بالنصب، وهو الصحيح\n_________\n(^١) انظر: عبد الرزاق ١/ ٥٨٢ - ٥٨٣ (٢٢٢٠)، والطبراني في \"الكبير\" ١٩/ ٤٢٩ - ٤٣٠ (١٠٤٢)، وذكره الهيثمي في \"المجمع\" ١/ ٣٠٨، والمتقي الهندي في \"كنز العمال\" ٧/ ٣٨٣ (١٩٤٠٣).\nأما ابن حجر فعزا الحديث إلى عبد الرزاق من حديث نوفل ولم يذكر: عن أبيه. \"الفتح\" ٢/ ٣٠ - ٣١. وقال في \"الإصابة\" ٣/ ٤٣٨: وفي إسناده ابن أبي سبرة، وهو ضعيف: وحديثه ليس بمحفوظ. اهـ.\n(^٢) \"أعلام الحديث\" ١/ ٤٢٩.\n(^٣) \"التمهيد\" ١٤/ ١٢٣ بتصرف، وهو عند القاضي عياض في \"إكماله\" ٢/ ٥٩٠. بنصه.","vol":"6","page":180},{"text":"المشهور عَلَى أنه مفعول ثان لوتر، وأضمر فيه مفعول ما لم يسمَ فاعله عائدًا إلى الذي فاتته الصلاة. وقيل: معناه وتر في أهله وماله، فلما حذف الخافض انتصب. ومن رواها بالرفع فعلى ما لم يسمَ فاعله.\nوقال بعضهم عَلَى أنه بدل اشتمال أو بدل بعض، ومعناه: انتزع منه أهله وماله وذهب بهم، وهو تفسير الإمام مالك (^١).\nثالثها:\nاختلف في المراد بفوات العصر في الحديث، فقال ابن وهب وغيره: فيمن لم يصلها في وقتها المختار.\nوقال الأصيلي وسحنون: هو أن تفوته بالغروب، وقيل: إلى الاصفرار. وقد ورد مفسرًا من رواية الأوزاعي في هذا الحديث، قَالَ فيه: وفواتها أن تدخل الشمس صفرة.\nوروي عن سالم، عن أبيه أنه قَالَ: هذا فيمن فاتته ناسيًا.\nوقال الداودي: هو في العامد (^٢). وهو الأظهر للحديث الآتي في الباب بعده: \"من ترك صلاة العصر حبط عمله\". وهذا إنما يكون في العامد.\nوقال المهلب: هو فواتها في الجماعة لما يفوته صلاة من شهود الملائكة الليلية والنهارية، ولو كان فواتها بغيبوبة أو اصفرار لبطل الاختصاص؛ لأن ذهاب الوقت كله موجود في كل صلاة.\nوفي \"موطأ\" ابن وهب قَالَ مالك: تفسيرها ذهاب الوقت. وعند ابن\n_________\n(^١) انظر قول مالك هذا في: \"التمهيد\" ١٤/ ١٢٢ - ١٢٤.\n(^٢) نقل الاختلاف في المراد بفوات العصر في الحديث القاضي عياض في \"إكماله\" ٢/ ٥٩٠ - ٥٩١، وصنيع المصنف في السياق مقارب جدًّا لما في \"الإكمال\".","vol":"6","page":181},{"text":"منده: الموتور أهله وماله من وتر صلاة الوسطى في جماعة وهي صلاة العصر.\nوفي \"تفسير الطبري\" عن سالم أن أباه كان يرى لصلاة العصر فضيلة للذي قاله - ﷺ - فيها، ويرى أنها الصلاة الوسطى (^١).\nوفي \"علل ابن أبي حاتم\": \"من فاتته صلاة العصر\" وفواتها أن تدخل الشمس صفرة الحديث. قَالَ أبو حاتم: التفسير من قبل نافع (^٢).\nرابعها:\nتخصيصه - ﷺ - بالعصر يحتمل أن يكون عَلَى حسب السؤال، وعدا هذا فالصبح والعشاء ملحق بها، وخصت العصر لفضلها؛ ولكونها مشهودة الملائكة عند تعاقبهم، وعلى هذا يشاركها الصبح، أو خصت بذلك تأكيدًا وحضًّا عَلَى المباشرة عليها؛ لأنها تأتي في وقت أشغال الناس، وعلى هذا فالصبح أولى بذلك؛ لأنها تأتي في وقت النوم، والأظهر أنها خصت بالذكر؛ لأنها الوسطى عَلَى الصحيح (^٣)، وبها تختم صلوات النهار كما أسلفناه عن \"تفسير الطبري\".\n_________\n(^١) ٢/ ٥٧٠ (٥٣٩٢).\n(^٢) \"علل ابن أبي حاتم\" ١/ ١٤٩ - ١٥٠ (٤١٩).\n(^٣) اختلف العلماء في تعيين الصلاة الوسطى على أقوال:\nالقول الأول: أنها العصر، وهو قول الأحناف، وقول بعض المالكية، والشافعية، والحنابلة وداود وابن حزم، وهو قول بعض الصحابة والتابعين. وصححه المصنف.\nالقول الثاني: أنها الصبح، وهذا قول مالك وأهل المدينة، وقول الشافعى وجمهور أصحابه.\nالقول الثالث: أنها الظهر: وهو مروي عمن زيد بن ثابت وعلي وأبي هريرة وغيرهم.=","vol":"6","page":182},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وجعلها بعض المصنفين رواية عن أبي حنيفة.\nالقول الرابع: أنها الصبح والعصر، وهو قول الأبهري من المالكية، واختاره ابن أبي جمرة.\nالقول الخامس: أنها العشاء، وهو قول بعض الشافعية ذهب إليه منهم علي بن أحمد النيسابوري.\nالقول السادس: أنها مبهمة، واختاره القرطبي وقال: وهو الصحيح إن شاء الله لتعارض الأدلة وعدم الترجيح، وصححه ابن العربي.\nالقول السابع: أنها الصلوات الخمس وهو قول معاذ بن جبل وروى عن ابن عمر وهو اختيار ابن عبد البر.\nالقول الثامن: أنها الجمعة، صححه القاضي حسين بن محمد المروزي من الشافعية وضعفه القاضي عياض والنووي، ورجحه أبو شامة.\nالقول التاسع: أنها الوتر، وذهب إليه السخاوي.\nالقول العاشر: أنها العشاء والصبح معًا، وحكي عن أبي الدرداء.\nالقول الحادي عشر: أنها المغرب وهو قول قبيصة بن ذؤيب وابن قتيبة.\nالقول الثاني عشر: أنها صلاة الضحى، وقد روى هذا القول الدمياطي عن بعض شيوخه.\nالقول الثالث عشر: أنها صلاة الخوف، ذكره الدمياطي ولم يذكر من قاله.\nالقول الرابع عشر: أنها صلاة الجماعة، وهو محكي عن الماوردي.\nالقول الخامس عشر: أنها صلاة عيد الفطر،، حكاه الدمياطي أيضًا.\nالقول السادس عشر: أنها صلاة عيد الأضحى، وهو قول ذكره ابن سيد الناس في \"شرح الترمذي\" وحكاه الدمياطي.\nالقول السابع عشر: أنها صلاتا العصر والعشاء، وهو قول الشيخ زروق من المالكية.\nالقول الثامن عشر: أنها الصلاة على النبي - ﷺ -، وهو قولٌ آخر للشيخ زررق من المالكية.\nالقول التاسع عشر: أنها صلاة الليل، حكاه العيني في \"عمدة القاري\".\nالقول العشرون: أنها في الأيام المعتادة الظهر، وفي يوم الجمعة هي الجماعة، =","vol":"6","page":183},{"text":"<span data-type='title' id=toc-579>١٥ - باب مَنْ تَرَكَ العَصْرَ</span>\n٥٥٣ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ عَنْ أَبِي قِلَابَةَ، عَنْ أَبِي الْمَلِيحِ قَالَ: كُنَّا مَعَ بُرَيْدَةَ فِي غَزْوَةٍ فِي يَوْمٍ ذِي غَيْمٍ، فَقَالَ: بَكِّرُوا بِصَلَاةِ الْعَصْرِ، فَإِنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ تَرَكَ صَلَاةَ الْعَصْرِ فَقَدْ حَبِطَ عَمَلُهُ\". [٥٩٤ - فتح:٢/ ٣١]\nذكر فيه حديث هشامِ عن يحيى، عَنْ أَبِي قِلَابَةَ، عَنْ أَبِي المَلِيحِ قَالَ: كُنَا مَعَ بُرَيْدَةَ فِي غزْوَةٍ فِي يَوْمٍ ذِي غَيْمٍ، فَقَالَ: بَكِّرُوا بِصَلَاةِ العَصْرِ فَإِن النَّبِيَّ - ﷺ - قَالَ: \"مَنْ تَرَكَ صَلَاةَ العَصْرِ فَقَدْ حَبِطَ عَمَلُهُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث ذكره البخاري أيضًا فيما سيأتي (^١).\nوبُريدة: هو ابن الحُصيب الأسلمي (^٢)، وأبو المليح: اسمه عامر بن\n_________\n= ذكره العيني.\nالقول الحادي والعشرون: أنها صلاة الصبح أو العصر على الترديد، حكاه العيني.\nالقول الثاني والعشرون: التوقف حكاه العيني أيضًا.\nوقد صح من الأدلة بما يدل على أنها العصر كما صححه المصنف.\nانظر: \"شرح معاني الآثار\" ١/ ١٧٥ - ١٧٦، \"أحكام القرآن\" للجصاص ٢/ ١٥٥، \"عمدة القاري\" ١٥/ ٤٠، \"التمهيد\" ٤/ ٣١٥، \"مواهب الجليل\" ٢/ ٣٥، \"الجامع لأحكام القرآن\" ٣/ ٢١٠، \"طرح التثريب\" ٢/ ١٧٣، \"روضة الطالبين\" ١/ ١٨٢، \"فتح الباري\" ٨/ ١٩٦، \"الإفصاح\" ١/ ٢٢٣، \"المغني\" ٢/ ١٨، \"الشرح الكبير\" ٣/ ١٤١.\n(^١) سيأتي برقم (٥٩٤) كتاب: مواقيت الصلاة، باب: التبكير بالصلاة في يوم غيم.\n(^٢) هو بريدة بن الحُصيب -بضم الحاء المهملة- بن عبد الله بن الحارث. أسلم قبل بدر ولم يشهدها وشهد الحديبية وبايع بيعة الرضوان ومات في خروجه غازيًا في سبيل الله بمروٍ في إمرة يزيد بن معاوية \"معجم الصحابة\" لابن قانع ١/ ٧٥ (٧٢)، =","vol":"6","page":184},{"text":"أسامة الهذلي، تابعي ثقة (^١)، وأبو قلابة: عبد الله بن زيد الجرمي (^٢).\nوأخرجه ابن ماجه وابن حبان من حديث الأوزاعي، عن يحيى بن أبي كثير، عن أبي قلابة، عن أبي المهاجر، عنه. قَالَ ابن حبان: وهم الأوزاعي في تصحيفه عن يحيى فقال: عن أبي المهاجر، وإنما هو أبو المهلب عم أبي قلابة، واسمه عمرو. ثم ساقه من حديث الأوزاعي، عن يحيى عن أبي قلابة، عن عمه، عنه عَلَى الصواب (^٣).\nواعترض عليه الضياء المقدسى فقال: الصواب أبو المليح عن بريدة.\nثانيها:\nاختلف في معنى تركها، فقال المهلب: معناه: من فاتته فوات مضيع متهاون بفضل وقتها مع قدرته عَلَى آدائها فحبط عمله في الصلاة خاصة. أي: لا يحصل له أجر المصلي في وقتها، ولا يكون له عمل ترفعه الملائكة.\nوقال غيره: تركها جاحدًا، فإذا فعل ذَلِكَ فقد كفر وحبط عمله. ورد بأن ذَلِكَ مقول في سائر الصلوات، فلا مزية إذًا.\nقد ورد من حديث عمر مرفوعًا: \"من ترك صلاة متعمدًا أحبط الله\n_________\n= \"الاستيعاب\" ١/ ٢٦٣ (٢١٩)، \"أسد الغابة\" ١/ ٢٠٩ (٣٩٨)، \"الإصابة\" ١/ ١٤٦ (٦٣٢).\n(^١) \"معرفة الثقات\" للعجلي ٢/ ٤٢٩ (٢٢٦١)، \"الجرح والتعديل\" ٦/ ٣١٩ (١٣٨١)، \"الثقات\" لابن حبان ٥/ ١٩٠، \"تهذيب الكمال\" ٣٤/ ٣١٨ (٧٦٤٩).\n(^٢) تقدمت ترجمته في شرح الحديث (١٦).\n(^٣) رواه ابن ماجه (٦٩٤) كتاب: الصلاة، باب: ميقات الصلاة في النعيم، وابن\nحبان ٤/ ٣٣٢ - ٣٣٣ (١٤٧٠) كتاب: الصلاة، باب: الوعيد على ترك الصلاة.","vol":"6","page":185},{"text":"عمله، وبرئت منه ذمة الله تعالى حَتَّى يراجع لله توبة\" (^١) وإسناده لا يقوى.\nوقال ابن بزيزة: هذا عَلَى وجه التغليظ -إذ لا يحبط الأعمال إلا الشرك- أو حبط جزاء عمله أي: نقص بالنسبة إلى جزاء المحافظة عليها. وقال ابن التين: كاد أن يحبط.\nوقال ابن العربي في \"قبسه\": توقف عنه عمله مدة يكون فيها بمنزلة المحبط حَتَّى يأتيه من فضله ما يدرك به فوات علمه، أو يحبط عمله عند موازنة الأعمال، فإذا جاء الفضل أدرك الثواب.\nثالثها:\nفيه البكور بها عَلَى التحري والأغلب لا عَلَى نفس الإحاطة، وقد اختار جماعة من العلماء في يوم الغيم تأخير الظهر وتعجيل العصر، وسيأتي إيضاح ذَلِكَ في باب التبكير بالصلاة في يوم غيم (^٢).\n_________\n(^١) أخرجه الأصفهاني في \"الترغيب\" كما في \"الضعيفة\" ١١/ ٢٥٠ (٥١٥٠)، وقال الألباني: إنما أخرجت الحديث هنا من أجل الزيادة الشي في آخره: \"حتى يراجع لله توبة\" وإلا فهو بدونها صحيح، له شواهد كثيرة.\n(^٢) في شرح حديث رقم (٥٩٤).","vol":"6","page":186},{"text":"<span data-type='title' id=toc-580>١٦ - باب فَضْلِ صَلَاةِ العَصْرِ</span>\n٥٥٤ - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ، عَنْ جَرِيرٍ قَالَ: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - فَنَظَرَ إِلَى الْقَمَرِ لَيْلَةً -يَعْنِي الْبَدْرَ- فَقَالَ \"إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لَا تُضَامُّونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا\". ثُمَّ قَرَأَ ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾ [ق: ٣٩]. قَالَ إِسْمَاعِيلُ: افْعَلُوا، لَا تَفُوتَنَّكُمْ. [٥٧٣، ٤٨٥١، ٧٤٣٤، ٧٤٣٥، ٧٤٣٦ - مسلم: ٦٣٣ - فتح: ٢/ ٣٣]\n\n٥٥٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الْفَجْرِ وَصَلَاةِ الْعَصْرِ، ثُمَّ يَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ، فَيَسْأَلُهُمْ وَهْوَ أَعْلَمُ بِهِمْ: كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ، وَأَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ\". [٣٢٣٣، ٧٤٢٩، ٧٤٨٦ - مسلم: ٦٣٢ - فتح: ٢/ ٣٣]\nذكر فيه حديثين:\nأحدهما: حديث جرير بن عبد الله: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - فَنَظَرَ إِلَى القَمَرِ لَيْلَة البَدْرِ فَقَالَ: \"إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هذا القَمَرَ، لَا تُضَامُّونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا\". ثُمَّ قَرَأَ: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾ [ق: ٣٩]. قَالَ إِسْمَاعِيلُ -يعني: ابن أبي خالد الراوي عن قيس، عن جرير- افْعَلُوا لَا تَفُوتَنَّكُمْ.","vol":"6","page":187},{"text":"الكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا (^١)، (وكرره) (^٢) البخاري قريبًا في باب: فضل صلاة الفجر (^٣)، ويأتي في التفسير (^٤) والتوحيد (^٥) أيضًا.\nوأخرجه والأربعة أيضًا (^٦)، وطرقه الدارقطني في \"علله\".\nولفظ البخاري في التوحيد: \"إنكم سترون ربكم عيانًا\" (^٧)، وفي التفسير: فنظر إلى القمر ليلة أربع عشرة (^٨) وفي آخر قريبًا: \"لا تضامون\" أو قَالَ: \"لا تضاهون في رؤيته\" (^٩).\nوعند اللالكائي عن البخاري: \"إنكم ستعرضون عَلَى ربكم وترونه كما ترون هذا القمر\" (^١٠).\nوعند مسلم: ثم قرأ جرير: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ (^١١) الآية. وله:\n_________\n(^١) برقم (٦٣٣) كتاب: المساجد، باب: فضل صلاتي الصبح والعصر والمحافظة عليهما.\n(^٢) في (ج): وذكره.\n(^٣) سيأتي برقم (٥٧٣).\n(^٤) سيأتي برقم (٤٨٥١) باب: قوله: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾.\n(^٥) سيأتي برقم (٧٤٣٤) باب: قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾.\n(^٦) رواه أبو داود (٤٧٢٩)، والترمذي (٢٥٥١)، وابن ماجه (١٧٧)، والنسائي في \"الكبرى\" ٤/ ٤١٩ (٧٧٦٢).\n(^٧) سيأتي برقم (٧٤٣٥).\n(^٨) سيأتي برقم (٤٨٥١).\n(^٩) سيأتي برقم (٥٧٣).\n(^١٠) \"شرح أصول الاعتقاد\" ٣/ ٥٢٧ (٨٢٨).\n(^١١) الذي وجدته في مطبوع \"صحيح مسلم\" ١/ ٤٣٩ (٦٣٣/ ٢١١) (ط. عبد الباقي) ﴿وَسَبِحْ﴾ بالواو، وكذا في \"متن مسلم مع شرحه\" للنووي ٥/ ١٣٤، أما في =","vol":"6","page":188},{"text":"\"فيتجلى لهم الرب تعالى\" (^١).\nوعن صهيب عند مسلم: \"فيكشف الحجاب، فينظرون إليه، فوالله ما أعطاهم الله شيئًا أحب إليهم من النظر إليه\" (^٢).\nثانيها:\nتظاهرت الأخبار والقرآن وإجماع الصحابة فمن بعدهم عَلَى إثبات رؤية الله تعالى في الآخرة للمؤمنين، رواها عن النبي - ﷺ - نحو من عشرين صحابيًّا كما ذكره النووي (^٣).\n_________\n= مطبوع \"المفهم\" ٢/ ٢٦٢ فقال القرطبي: وقراءة جرير في هذا الموضع ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا﴾ يشعر بأن قوله: فسبح (هكذا!!) بمعنى: فصل في هذين الوقتين. اهـ وعند أبي عوانة في مطبوعه ١/ ٣١٤ بالواو في صلب الكتاب، وأشار المحقق في هامشه إلى أن في الأصل: فسبح. اهـ. يعني: بالفاء بل إن في بعض نسخ البخاري لهذا الحديث ومنها نسخة أبي ذر الهروي والأصيلي والمستملي وأبي الوقت وأخرى لم يعلم صاحبها رمز لها بـ (عط).\nأشير إلى ذلك في حاشية \"اليونينية\" ١/ ١١٥. وعلق عليها محققوها بقولهم: لكن التلاوة بالواو.\nقلت: فلعل ما وقع في مطبوع مسلم ومن تبعه من إثبات ما عليه التلاوة نسخة من النسخ، أو على مذهب من قال بأن الآيات تكتب على رسم المصحف.\nأن يكون فيه نظر؛ لأن الطبري روى في \"تفسيره\" ٨/ ٤٧٧ (٢٤٤٤٥ - ٢٤٤٤٨) قراءة ابن عباس، وجرير أيضًا وقتادة: بالفاء.\nوأيضًا يؤيد إيراد المصنف القراءة بالفاء وتصحيح عزوها إلى مسلم ما أسلفت من إيضاح القرطبي صاحبه \"المفهم\" ٢/ ٢٦٢ لهذِه القراءة. ولعل في هذِه المسألة زيادة بيان لم تتحرر لي. والله أعلم.\n(^١) برقم (١٩١) كتاب: الإيمان، باب: أدنى أهل الجنة منزلة فيها.\n(^٢) برقم (١٨١) كتاب: الإيمان، باب: إثبات رؤية المؤمنين في الآخرة ربهم -﷾-.\n(^٣) \"صحيح مسلم بشرح النووي\" ٣/ ١٥.","vol":"6","page":189},{"text":"وأنت إذا تأملت ما ذكره اللالكائي (^١)، والآجري في \"الشريعة\" (^٢)، وأبو الشيخ في \"السنة الواضحة\"، وأبو نعيم زاد عَلَى العشرين.\nوقد صرح بذلك ابن التين في شرحه، وهي مختصة بالمؤمنين ممنوعة من الكفار.\nوفي \"سنن اللالكائي\" من حديث أنس وأبي بن كعب وكعب بن عجرة: سئل رسول - ﷺ - عن الزيادة في كتاب الله تعالى، قَالَ: \"النظر إلى وجهه\" (^٣) وعن ابن عمر: \"من أهل الجنة من ينظر إلى وجهه تعالى كدوة وعشية\" (^٤).\nومن حديث أبي عبيدة عن أبيه وذكر الموقف فيتجلى لهم ربهم.\nوأبعد من قَالَ: يراه المنافقون أيضًا (^٥).\n_________\n(^١) روى اللالكائي روايات كثيرة في هذا الباب عن الصحابة والتابعين والفقهاء ثم قال: فتحصل في الباب ممن روى عن رسول الله - ﷺ - من الصحابة حديث الرؤية ثلاث وعشرون نفسًا منهم: علي وأبو هريرة إلخ \"شرح أصول الاعتقاد\" ٣/ ٥٤٨.\n(^٢) انظر: ٢/ ٩٧٨ - ١٠٣٥ كتاب: التصديق بالنظر إلى الله -﷿-.\n(^٣) روى ذلك في \"شرح أصول الاعتقاد\" ٣/ ٥٠٥ - ٥٠٦.\n(^٤) روي هذا الحديث مرفوعًا وموقوفًا عن ابن عمر رواه الترمذي (٢٥٥٣)، (٣٣٣٠)، وأحمد ٢/ ٦٤، وأبو يعلى ١٠/ ٧٦ - ٧٧ (٥٧١٢)، والحاكم ٢/ ٥٠٩ - ٥١٠، واللالكائي ٣/ ٥٣٦ (٨٤٠) وأبو نعيم في \"الحلية\" ٥/ ٨٧، مرفوعًا من طريق ثوير عن ابن عمر وهو واهي الحديث، وقال أبو عيسى: حديث غريب، وقال الحاكم: وثوير، وإن لم يخرجاه فلم ينقم عليه غير التشيع. وتعقبه الذهبي فقال: بل واهي الحديث، وقال ابن حجر: في سنده ضعف \"فتح الباري\" ٢/ ٣٤، وقال الألباني في \"ضعيف الترمذي\": ضعيف، ورواه اللالكائي (٨٤١)، والترمذي عقب الرواية رقم (٢٥٥٣، ٣٣٣٠) موقوفًا، وفيه ثوير أيضًا.\n(^٥) قال شيخ الإسلام ابن تيمية ﵀: وقد تنازع الناس في الكفار هل يرون ربهم\nمرة ثم يحتجب عنهم أم لا يرونه بحال تمسكا بظاهر قوله: ﴿كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (١٥)﴾ ولأن الرؤية أعظم الكرامة والنعيم، والكفار لاحظ لهم في ذلك، =","vol":"6","page":190},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قالت طوائف من أهل الحديث والتصوف: بل يرونه ثم يحتجب، كما دل على ذلك الأحاديث الصحيحة التي في الصحيح وغيره، من حديث أبي سعيد وأبي هريرة وغيرهما مع موافقة ظاهر القرآن، قالوا وقوله: ﴿لَمَحْجُوبُونَ﴾ يشعر بأنهم عاينوا ثم حجبوا، ودليل ذلك قوله: ﴿إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ﴾؛ فعلم أن الحجب كان يومئذ. فيشعر بأنه يختص بذلك اليوم، وذلك إنما هو في الحجب بعد الرؤية، فأما المنع الدائم من الرؤية فلا يزال في الدنيا والآخرة. قالوا: ورؤية الكفار ليست كرامة ولا نعيمًا إذ \"اللقاء\" ينقسم إلى لقاء على وجه الإكرام ولقاء على وجه العذاب، فهكذا الرؤية التي يتضمنها اللقاء. ومما احتجوا به الحديث الصحيح حديث سفيان بن عيينة، حدثنا سهيل بن أبي صالح عن أبيه عن أبي هريرة: \"هل تضارون في رؤية القمر ليلة البدر؟!! \" وقد روى مسلم وأبو داود وأحمد في \"المسند\" وابن خزيمة في \"التوحيد\" وغيره قال: قالوا: يا رسول الله، هل نرى ربنا يوم القيامة؟ قال: \"هل تضارون في رؤية الشمس ليست في سحابة؟ \" قالوا: لا. قال: \"والذي نفسي بيده لا تضارون في رؤية ربكم إلا كما تضارون في رؤية أحدهما\". قال: \"فيلقى العبد فيقول: أي فل ألم أكرمك وأسودك، وأزوجك، وأسخر لك الخيل والابل، وأذرك ترأس وتربع؟ فيقول: بلى يا رب قال: \"فيقول: فظننت أنك ملاقي؟. فيقول: لا. فيقول: فإني أنساك كما نسيتني\". ثم قال: \"يلقى الثاني فيقول له مثل ذلك. فيقول: أي رب، آمنت بك وبكتابك وبرسلك، وصليت وصمت وتصدقت، ويثني بخير ما استطاع، فيقول: ها هنا إذا قال، ثم يقال: الآن نبعث شاهدنا عليك. ويتفكر في نفسه: من ذا الذي يشهد علي؟ فيختم على فيه، ويقال لفخذه: انطقي. فتنطق فخذه ولحمه وعظامه بما كان يعمل، فذلك المنافق ليعذر من نفسه، وذلك الذي يسخط الله عليه\". وقال: وهذا الحديث معناه في الصحيحين وغيرهما من وجوه متعددة، يصدق بعضها بعضًا؛ وفيه أنه سئل عن الرؤية فأجاب بثبوتها، ثم اتبع ذلك بتفسيره وذكر أنه يلقاه العبد، والمنافق، وأنه يخاطبهم، وفي حديث أبي سعيد وأبي هريرة أنه يتجلى لهم في القيامة مرة للمؤمنين والمنافقين، بعد ما تجلى لهم أول مرة، ويسجد المؤمنون دون المنافقين، وقد بسط الكلام على هذِه المسألة في غير هذا الموضع، \"مجموع الفتاوى\" ٦/ ٤٦٦ - ٤٦٨.","vol":"6","page":191},{"text":"ومنع من ذَلِكَ المعتزلة والخوارج وبعض المرجئة بناءً عَلَى أن الرؤية تلزمها شروط عقلية اعتقدوها، وأهل السنة لا يشترطون شيئًا من ذَلِكَ ومحل الخوض في ذَلِكَ أصول الديانات.\nثالثها:\nقوله: \"لا تُضامون\" هو بضم التاء المثناة فوق مع تخفيف الميم، وعليها أكثر الرواة كما قَالَ ابن الجوزي.\nوالمعنى: لا ينالكم ضيم. والضيم أصله الظلم. وهذا الضيم يلحق الرائي من وجهين:\nأحدهما: من مزاحمة الناظرين له، أي: لا تزدحمون في رؤيته، فيراه بعضكم دون بعض، ولا يظلم بعضكم بعضا.\nوالثاني: من تأخره عن مقام الناظر المحقق، وكأن المتقدمين ضاموه. ورؤية الرب ﷻ يستوي فيها الكل بلا ضيم ولا ضرر ولا مشقة.\nورواية البخاري التي أسلفناها: \"لا تضامون\" أو \"لا تضاهون\" عَلَى الشك، أي: لا يشتبه عليكم وترتابون فيعارض بعضكم بعضًا في رؤيتي.\nوقيل: لا يشبهونه بغيره من المرئيات تقدس وتعالى. وروي \"تضامُّون\" بضم وتشديد الميم، وروي بفتح التاء وتشديد الميم، حكاهما الزجاج فيما حكاه ابن الجوزي.\nوقال: المعنى فيهما لا تضاممون. أي: لا ينضم بعضكم إلى بعض في وقت النظر؛ لإشكاله وخفائه، كما يفعلون عند النظر إلى الهلال.\nوروي \"تُضارُّون\" بالراء المشددة والتاء مضمومة ومفتوحة ذكرهما الزجاج أيضًا. والمعنى: لا تضارون أي: لا يضار بعضكم بعضًا","vol":"6","page":192},{"text":"بالمخالفة. قال ابن الأنبارى: هو يتفاعلون. من الضرار أي: لا ليتنازعون ويختلفون.\nوروي \"تُضارون\" بضم التاء وتخفيف الراء أي: لا يقع بكم في رؤيته ضير ما بالمخالفة والمنازعة أو الخفاء المرئي. وروي \"تمارون\" مخفف الراء، أي: تجادلون، أي: لا يدخلكم شك.\nرابعها:\nقوله: (\"فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا\") أي: لا يغلبكم عليها أحد.\nوقول إسماعيل: افعلوا لا تفوتنكم (^١). زاد أبو نعيم في قول إسماعيل هذا: قبل طلوع الشمس وقبل أن تغرب.\nوقال المهلب: \"إِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ\" يعني: شهودها في الجماعة، وخصَّ هذين الموقتين؛ لاجتماع الملائكة فيهما؛ ورفع أعمالهم فيها لئلا يفوتهم هذا الفضل العظيم، والصلاتان: الفجر والعصر.\nوقوله: (ثُمَّ قَرَأَ: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾) [ق: ٣٩] وقد أسلفت، لك أن جريرًا قرأه من عند مسلم. وقال شيخنا قطب الدين: لم يبين أحد في روايته من قرأ.\nثم ساق من طريق أبي نعيم في \"مستخرجه\" أن جريرًا قرأه. وقد: علمت أنه في مسلم فلا حاجة إلى عزوه إلى \"مستخرجه\". قالوا: وجه مناسبة ذكر الرؤية والصلاتين أن الصلاتين من أفضل القرب، فإنه قَالَ تعالى في صلاة الفجر: ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾\n_________\n(^١) في إحدى نسخ البخاري: لا تفوتنكم بمثناتين فوقتين. انظر: هامش \"اليونينية\" ١/ ١١٥.","vol":"6","page":193},{"text":"[الإسراء: ٧٨] وصلاة العصر هي الوسطى عَلَى الصحيح، وكأنه يقول: دوموا عَلَى أفضل القرب تنالوا أفضل العطايا وهو الرؤية، فإن بالمحافظة يتحقق الإيمان. والتسبيح في الآية: الصلاة.\nالحديث الثاني: حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ .. \" الحديث.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا في التوحيد (^١).\nوأخرجه مسلم (^٢) أيضًا. وفي رواية لأبي القاسم الجُوذي في آخره: فحسبت أنهم يقولون: فاغفر لهم يوم الدين.\nثانيها:\nقوله: \"يتعاقبون\" فيه دلالة لمن قَالَ من النحاة بجواز إظهار ضمير الجمع والتثنية في الفعل إذا تقدم، وهو لغة فاشية، وحمل عليه الأخفش ومن وافقه قوله تعالى: ﴿وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا﴾ [الأنبياء: ٣] وسيأتي في ذكر الملائكة \"يتعاقبون\".\nوقال سيبويه والأكثرون: لا يجوز إظهار الضمير مع تقدم الفعل، يتأولون ما خالفهم ويجعلون الاسم بعده بدلًا من الضمير، ولا يرفعونه بالفعل، وكأنه لما قيل: ﴿وَأَسَرُّوا النَّجْوَى﴾ [الأنبياء: ٣] قيل: من هم؟ قيل: هم الذين ظلموا، وكذا: \"يتعاقبون\" ونظائره (^٣).\n_________\n(^١) سيأتي برقم (٧٤٢٩) باب: قول الله تعالى: ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾.\n(^٢) برقم (٦٣٢) كتاب: المساجد، باب: فضل صلاتي الصبح والعصر والمحافظة عليهما.\n(^٣) وفيه مثل هو: أكلوني البراغيث. وضع علمًا على لغة طيء، وقيل: لغة أزد شنوءة =","vol":"6","page":194},{"text":"ومعنى \"يتعاقبون\": تأتي طائفة بعد طائفة، ومنه تعقيب الجيوش، وهو: أن يذهب قوم ويجيء آخرون.\nثالثها:\nاجتماعهم في الفجر والعصر فهو من لطف الله بعباده المؤمنين ومكرمته لهم أن جعل اجتماع الملائكة عندهم ومفارقتهم لهم في أوقات عباداتهم واجتماعهم عَلَى طاعة ربهم، فتكون شهادتهم لهم بما شاهدوه من الخير.\nوقال ابن حبان في \"صحيحه\": فيه بيان أن ملائكة الليل إنما تنزل والناس في العصر، وحينئذ تصعد ملائكة النهار ضد قول من زعم أن ملائكة الليل تنزل بعد الغروب (^١).\nرابعها:\nهؤلاء الملائكة هم الحفظة عند الأكثرين، وحينئذٍ فسؤال الله لهم بقوله: \"كيف تركتم عبادي؟ \" إنما هو سؤال عما أمرهم به من حفظهم لأعمالهم وكتبه إياها عليهم، ويحتمل أن يكونوا غيرهم، فسؤاله لهم إنما هو عَلَى جهة التوبيخ لمن قَالَ: ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا﴾ [البقرة: ٣٠] وإظهار لما سبق من علمه إذ قال لهم: ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾ [البقرة: ٣٠]، وهذِه حكمة اجتماعهم في هاتين الصلاتين، أو يكون سؤاله لهم استدعاء لشهادته لهم، ولذلك قالوا: \"أتيناهم وهم يصلون\" إلى آخره، وهذا من خفي لطفه وجميل ستره، إذ لم يطلعهم\n_________\n= أو بلحارث، وقيل: بعض هذيل.\nانظر: \"الكتاب\" ٢/ ٤٠ - ٤١، \"سر صناعة الإعراب\" ص ٦٢٩، \"البحر المحيط\" ٣/ ٢٤، \"همع الهوامع\" ١/ ١٦٠، \"معجم الشواذ النحوية\" ص ١٠٨.\n(^١) \"صحيح ابن حبان\" ٥/ ٣٠ (١٧٣٧).","vol":"6","page":195},{"text":"إلا عَلَى حال عبادتهم ولم يطلعهم عَلَى حال شهواتهم ولا خلواتهم ولذاتهم وانهماكهم في معاصيهم وشهواتهم، فسبحانه من كريم إذ ستر القبيح وأظهر الجميل.","vol":"6","page":196},{"text":"<span data-type='title' id=toc-581>١٧ - باب مَنْ أَدْرَكَ رَكْعَهً مِنَ العَصْرِ قَبْلَ الغُرُوبِ</span>\n٥٥٦ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - \"إِذَا أَدْرَكَ أَحَدُكُمْ سَجْدَةً مِنْ صَلَاةِ الْعَصْرِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَلْيُتِمَّ صَلَاتَهُ، وَإِذَا أَدْرَكَ سَجْدَةً مِنْ صَلَاةِ الصُّبْحِ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَلْيُتِمَّ صَلَاتَهُ\". [٥٧٩، ٥٨٠ - مسلم: ٦٠٧، ٦٠٨ - فتح: ٢/ ٣٧]\n\n٥٥٧ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ أَبِيهِ أَنَّهُ أَخْبَرَهُ، أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ \"إِنَّمَا بَقَاؤُكُمْ فِيمَا سَلَفَ قَبْلَكُمْ مِنَ الأُمَمِ كَمَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى غُرُوبِ الشَّمْسِ، أُوتِيَ أَهْلُ التَّوْرَاةِ التَّوْرَاةَ فَعَمِلُوا حَتَّى إِذَا انْتَصَفَ النَّهَارُ عَجَزُوا، فَأُعْطُوا قِيرَاطًا قِيرَاطًا، ثُمَّ أُوتِيَ أَهْلُ الإِنْجِيلِ الإِنْجِيلَ فَعَمِلُوا إِلَى صَلَاةِ الْعَصْرِ، ثُمَّ عَجَزُوا، فَأُعْطُوا قِيرَاطًا قِيرَاطًا، ثُمَّ أُوتِينَا الْقُرْآنَ فَعَمِلْنَا إِلَى غُرُوبِ الشَّمْسِ، فَأُعْطِينَا قِيرَاطَيْنِ قِيرَاطَيْنِ، فَقَالَ أَهْلُ الْكِتَابَيْنِ: أَيْ رَبَّنَا، أَعْطَيْتَ هَؤُلَاءِ قِيرَاطَيْنِ قِيرَاطَيْنِ، وَأَعْطَيْتَنَا قِيرَاطًا قِيرَاطًا، وَنَحْنُ كُنَّا أَكْثَرَ عَمَلًا -قَالَ:- قَالَ اللهُ -﷿-: هَلْ ظَلَمْتُكُمْ مِنْ أَجْرِكُمْ مِنْ شَىْءٍ؟ قَالُوا: لَا، قَالَ: فَهْوَ فَضْلِي أُوتِيهِ مَنْ أَشَاءُ\". [٢٢٦٨، ٢٢٦٩، ٣٤٥٩، ٥٠٢١، ٧٤٦٧، ٧٥٣٣،- فتح: ٢/ ٣٨]\n\n٥٥٨ - حَدَّثَنَا أَبُو كُرَيْبٍ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى عَنِ النَّبِيِّ - ﷺ -: \"مَثَلُ الْمُسْلِمِينَ وَالْيَهُودِ وَالنَّصَارَى كَمَثَلِ رَجُلٍ اسْتَأْجَرَ قَوْمًا يَعْمَلُونَ لَهُ عَمَلًا إِلَى اللَّيْلِ، فَعَمِلُوا إِلَى نِصْفِ النَّهَارِ، فَقَالُوا: لَا حَاجَةَ لَنَا إِلَى أَجْرِكَ. فَاسْتَأْجَرَ آخَرِينَ فَقَالَ: أَكْمِلُوا بَقِيَّةَ يَوْمِكُمْ، وَلَكُمُ الَّذِى شَرَطْتُ، فَعَمِلُوا حَتَّى إِذَا كَانَ حِينَ صَلَاةِ الْعَصْرِ قَالُوا: لَكَ مَا عَمِلْنَا. فَاسْتَأْجَرَ قَوْمًا فَعَمِلُوا بَقِيَّةَ يَوْمِهِمْ حَتَّى غَابَتِ الشَّمْسُ، وَاسْتَكْمَلُوا أَجْرَ الْفَرِيقَيْنِ\". [٢٢٧١ - فتح: ٢/ ٣٨]\nذكر فيه حديثين، الثاني من طريقين.","vol":"6","page":197},{"text":"الأول: حديث أبي هريرة ﵁: قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَدْرَكَ أَحَدُكُمْ سَجْدَةً مِنْ صَلَاةِ العَصْرِ قَبْلَ أَنْ تَغْرُبَ الشَمْسُ فَلْيُتِمَّ صَلَاَتهُ وَإِذَا أَدْرَكَ سَجْدَةً مِنْ صَلَاةِ الصُبْحِ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَلْيُتِمَّ صَلَاَتهُ\".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث ذكره البخاري أيضًا فيما سيأتي كما ستعلمه (^١). وفي رواية لمسلم: \"من أدرك ركعة من الصلاة مع الإمام فقد أدرك الصلاة\" وفي أخرى: \"فقد أدركها كلها\" (^٢)، وهما من أفراده. ولهما من هذا الوجه: \"من أدرك ركعة من الصلاة فقد أدرك الصلاة\" (^٣).\nوفي رواية للسراج في \"مسنده\": \"من أدرك ركعة قبل أن تطلع الشمس، وركعة بعدما تطلع فقد أدرك\" (^٤)، وأخرجه مسلم أيضًا من حديث عائشة: \"من أدرك من العصر سجدة قبل أن تغرب الشمس أو من الصبح قبل أن تطلع الشمس فقد أدركها\" (^٥)، والسجدة إنما هي الركعة، وهو من أفراده أيضًا.\nوللنسائي وابن حبان في \"صحيحه\": \"إذا أدرك أحدكم أول السجدة\n_________\n(^١) سيأتي برقم (٥٧٩) باب: من أدرك من الفجر ركعة، وبرقم (٥٨٠) باب: من أدرك من الصلاة ركعة.\n(^٢) مسلم (٦٠٧/ ١٦٢) كتاب: المساجد، باب: من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة.\n(^٣) سيأتي برقم (٥٨٠) باب: من أدرك من الصلاة ركعة، وفي مسلم (٦٠٧/ ١٦١) كتاب: المساجد.\n(^٤) كما في \"حديث السراج\" ٢/ ٢٩٢ (١١٩٨).\n(^٥) مسلم (٦٠٩) كتاب: المساجد.","vol":"6","page":198},{"text":"من صلاة العصر قبل أن تغرب الشمس فليتم صلاته، وإذا أدرك أول سجدة من صلاة الصبح قبل أن تطلع الشمس فليتم صلاته\" وللنسائي (^١): \"من أدرك ركعتين من صلاة العصر قبل أن تغرب الشمس أو ركعة من صلاة الصبح قبل أن تطلع الشمس فقد أدرك\" (^٢).\nولأحمد: \"من أدرك أول ركعة من صلاة العصر\" (^٣) بدل \"سجدة\".\nوللنسائي أيضًا: \"من أدرك ركعة من الصلاة فقد أدرك الصلاة كلها إلا أنه يقضي ما فاته\" (^٤) وفي رواية عن مالك: \"فقد أدرك الفضل\" (^٥).\nوفي رواية أخرى له: \"فقد أدرك الصلاة كلها\"، وللدارقطني: \"قبل أن يقيم الإمام صلبه\"، ولا بن عدي: \"فقد أدرك فضل الجماعة، ومن أدرك الإمام قبل أن يسلم فقد أدرك فضل الجماعة\" (^٦).\nثانيها:\nالإدراك: البلوغ إلى الشيء والوصول إليه واللحوق به. والمراد بالسجدة الركعة كما أسلفناه. وعليه تنطبق ترجمة البخاري حيث عبر بالركعة، وأورده بلفظ السجدة، وبوب عَلَى موضع الاتفاق؛ ليقيس عليه موضع الاختلاف، وهو الصحيح كما ستعلمه.\n_________\n(^١) ورد في هامش الأصل: من خط المصنف في الهامش: هي مرسلة وعزاها ابن الأثير إليه من حديث ابن عمر، فلينظر.\n(^٢) النسائي ١/ ٢٥٧.\n(^٣) \"المسند\" ٢/ ٢٦٠.\n(^٤) النسائي ١/ ٢٧٥ من حديث سالم.\n(^٥) رواه ابن عبد البر في \"التمهيد\" ٧/ ٦٤ وقال: لم يقله غير الحنفي عن مالك، والله أعلم، ولم يتابع عليه. وهو: أبو علي عبيد الله بن عبد المجيد الحنفي.\n(^٦) رواه ابن عدي ٧/ ٢٠٨ - ٢٠٩ قال: حدثنا حاجب بن مالك، ثنا عباد بن الوليد الغُبْري، ثنا صالح بن [زُرَيْق] المعلم، ثنا محمد بن جابر، عن أبان بن طارق، عن كثير بن شنظير، عن عطاء بن أبي رباح، عن جابر. الحديث.","vol":"6","page":199},{"text":"ونقل القرطبي عن الشافعي في أحد قوليه وأبي حنيفة أن السجدة ها هنا حقيقة عَلَى بابها. قَالَ: وأصحاب ذَلِكَ عَلَى قولهما أنه يكون مدركًا بتكبيرة الإحرام (^١).\nثالثها:\nهذا الحديث ليس عَلَى ظاهره، فإنه لا يكون بالركعة مدركًا كل الصلاة؛ بدليل قوله - ﷺ -: \"ما أدركتم فصلوا، وما فاتكم فأتموا\" (^٢) وبفعل النبي - ﷺ - حيث فاتته ركعة من صلاته خلف عبد الرحمن بن عوف، فلما سلم عبد الرحمن صلى الركعة التي فاتته (^٣).\nوقد أسلفنا روايته: \"فقد أدرك الصلاة كلها إلا أنه يقضي ما فاته\"، والإجماع قائم عَلَى ذَلِكَ، فتعين تأويله وإضمار شيء فيه، وهو إما فضلها -وهو الأصح عند الشافعية- في إدراك فضل الجماعة بجزء (^٤) خلافًا للغزالي (^٥) -وقد أسلفنا ذَلِكَ في رواية- وإما وجوبها في حق أرباب الأعذار كالحائض تطهر، والكافر يسلم، والمجنون يفيق، والصبي يبلغ.\nوأظهر قولي الشافعي الوجوب عليهم بإدراك جزء منها، وإن كان لا يسع ركعة بشرط امتداد السلامة من الموانع زمنًا يسع مقدار تلك\n_________\n(^١) \"المفهم\" ٢/ ٢٢٧.\n(^٢) سيأتى برقم (٦٣٦) من حديث أبي هريرة، كتاب: الأذان، باب: لا يسعى إلى الصلاة، وليأتِ بالسكينة والوقار، ورواه مسلم (٦٠٢) كتاب: المساجد، باب: استحباب إتيان الصلاة بوقار وسكينة، والنهى عن إتيانها سعيًا.\n(^٣) روى ذلك مسلم برقم (٢٧٤/ ٨١) كتاب: الطهارة، باب: المسح على الناصية والعمامة.\n(^٤) انظر: \"التهذيب\" ٢/ ٢٥٧، \"الشرح الكبير\" ٢/ ١٤٤، \"المجموع\" ٤/ ١١٦ - ١١٧.\n(^٥) \"الوسيط\" ١/ ٢٨٤.","vol":"6","page":200},{"text":"الصلاة. وإليه ذهب أبو حنيفة (^١)، وخالف فيه مالك (^٢) والجمهور عملًا بمفهوم الحديث.\nوأجاب المخالف بأن التقييد بركعة خرج مخرج الغالب، فإن غالب ما يمكن معرفة إدراكه بركعة أو نحوها. والأظهر عند الشافعي أيضًا الإدراك بالوقت المذكور الصلاة التي قبلها إن كانت تجمع معها؛ لاشتراكهما في الوقت.\nونقل ابن بطال (^٣) عن أبي حنيفة: أنه إذا أفاق لأقل من ركعة قبل الغروب أنه يلزمه قضاء خمس صلوات فدون ولا يلزمه أكثر من ذَلِكَ، ثم رده. وأما حكمًا، وهو الأصح عند الشافعية من الأوجه الخمسة أنه إن أدرك ركعة من الوقت فالكل أداء، وإلا فقضاء. وكل ذَلِكَ بسطناه في \"الفروع\".\nوقيل: عَلَى تأويل فقد أدرك حكمها: أن المراد أن يلزمه من أحكام الصلاة ما لزم الإمام من الفساد والسهو وغير ذَلِكَ، ويتأيد بالرواية السالفة \"مع الإمام\". وحكاه ابن بطال عن مالك وجماعة (^٤)، وهو مبطل قول داود وغيره: أن الحديث مردود إلى إدراك الوقت، إذ هما حديثان مختلفان كل منهما يفيد فائدة مستقلة.\nوكان أبو ثور يقول: إنما ذَلِكَ لمن نام أو سها، ولو تعمد أحد ذَلِكَ كان مخطئًا مذمومًا بتفريطه (^٥) وقد روي ذَلِكَ عن الشافعي (^٦) ثم إذا\n_________\n(^١) انظر: \"الهداية\" ١/ ٧٧، \"تبين الحقائق\" ١/ ٨٤.\n(^٢) انظر: \"التمهيد\" ٣/ ٢٧٦.\n(^٣) \"شرح ابن بطال\" ٢/ ١٨٤.\n(^٤) \"شرح ابن بطال\" ٢/ ١٨٢.\n(^٥) انظر: \"الأوسط\" ٢/ ٣٤٨.\n(^٦) \"الأم\" ١/ ٧٣.","vol":"6","page":201},{"text":"قلنا: إن المراد: فقد أدرك فضلها، فهل يكون مضاعفًا كما في حق من أدركها من أولها؟ عَلَى قولين حكاهما القرطبي (^١)، وإلى التضعيف ذهب أبو هريرة وغيره من السلف. وكذلك إن وجدهم قد سلموا عند هؤلاء كما هو ظاهر حديث أبي هريرة في \"سنن أبي داود\" (^٢).\nواختلف العلماء في الجمعة، فذهب مالك والثوري والأوزاعي والليث وزفر ومحمد والشافعي وأحمد إلى أن من أدرك منها ركعة أضاف إليها أخرى. وقال أبو حنيفة وأبو يوسف: إذا أحرم في الجمعة قبل سلام الإمام صلى ركعتين. وهو قول النخعي والحكم وحماد (^٣)، وأغرب عطاء ومكحول وطاوس ومجاهد فقالوا: إن من فاتته الخطبة يوم الجمعة يصلي أربعًا؛ لأن الجمعة إنما قصرت من أجل الخطبة (^٤).\nوأما إدراك الركعة بالركوع خلف الإمام، فالأصح عند الشافعية أن يكون مدركًا لها به بشرط أن يطمئن قبل ارتفاع الإمام عن أقل الركوع، وهو مذهب الجمهور، منهم مالك وغيره. وروي عن أبي هريرة أنه لا يكون مدركًا لها به (^٥).\nوروي معناه عن أشهب. ونقل ابن بزيزة عن ابن أبي ليلى والثوري وزفر إدراكها بما إذا كبر قبل أن يرفع الإمام رأسه، وليركع قبل رفع\n_________\n(^١) \"المفهم\" ٢١/ ٢٢٤.\n(^٢) \"سنن أبي داود\" (٥٦٤) من حديث أبي هريرة مرفوعًا: \"أعطاه الله -﷿- من الأجر مثل أجر من حضرها وصلاها\". والحديث صححه الألباني في \"صحيح أبي داود\" (٥٧٣).\n(^٣) روى ذلك ابن أبي شيبة ١/ ٤٦٣ (٥٣٥٥، ٥٣٥٧).\n(^٤) روى ذلك ابن أبي شيبة ١/ ٤٦٠ (٥٣٢٦، ٥٣٢٨).\n(^٥) رواه ابن المنذر في \"الأوسط\" ٤/ ١٩٧.","vol":"6","page":202},{"text":"الإمام رأسه. وعن قتادة وحميد إدراكها بوضع اليدين عَلَى الركبة قبل رفع الإمام رأسه، فإن رفع قبل الوضع فلا (^١).\nوعن ابن سيرين إدراكها بإدراك تكبيرة الإحرام والركوع (^٢). ونقل القرطبي عن جماعة من السلف أنه متى أحرم والإمام راكع أدركها وإن لم يدرك الركوع وركع مع الإمام. وقيل: يجزئه وإن رفع الناس ما لم يرفع الإمام (^٣). ونقله ابن بزيزة عن الشعبي، وقال: إذا انتهى إلى الصف الآخر ولم يرفعوا رءوسهم أو بقي واحد منهم لم يرفع رأسه وقد رفع الإمام رأسه فإنه يركع وقد أدرك الصلاة (^٤)؛ لأن الصف الذي هو فيه إمامه، وبعضهم أئمة بعض. وقيل: يجزئه إن أحرم قبل سجود الإمام. حكاه القرطبي (^٥). وقال أبو العالية فيما حكاه ابن بزيزة: إذا جاء وهم سجود سجد معهم، فإذا سلم الإمام قام فركع ركعة ولا يسجد، ويعتد له بتلك الركعة (^٦).\nقَالَ: وروى نافع عن ابن عمر أنه كان إذا جاء والقوم سجود سجد معهم، فإذا رفعوا رءوسهم سجد أخرى ولا يعتد بها. وقال ابن مسعود: إذا ركع ثم مشى فدخل في الصف قبل أن يرفعوا رءوسهم اعتدَّ بها، وإن رفعوا رءوسهم قبل أن يصل إلى الصف فلا (^٧).\n_________\n(^١) انظر: \"الأوسط\" لابن المنذر ٤/ ١٩٦.\n(^٢) انظر: \"المحلى\" ٣/ ٢٤٥.\n(^٣) \"المفهم\" ٢/ ٢٢٧\n(^٤) انظر: \"الأوسط\" ٤/ ١٩٧.\n(^٥) \"المفهم\" ٢/ ٢٢٧.\n(^٦) رواه ابن أبي شيبة ١/ ٢٨٨ (٢٦٠٧).\n(^٧) رواه ابن أبي شيبة ١/ ٢٢٩ (٢٦٢٢)، والطبراني في \"الكبير\" ٩/ ٢٧١ (٩٣٥٤، ٩٣٥٥).","vol":"6","page":203},{"text":"والجمهور عَلَى ما أسلفناه. وكذا قَالَ ابن بطال: أئمة الفتوى متفقون عَلَى أن من لم يدرك الركعة لم يدرك السجدة (^١).\nرابعها:\nجمهور العلماء عَلَى أن من أدرك ركعة من الصبح قبل أن تطلع الشمس يتمها. وانفرد أبو حنيفة (^٢) فقال: تبطل بطلوعها، ويستقبلها بعد ارتفاعها، ووافقنا في العصر أنه يتمها بعد الغروب؛ لأن العصر يقع آخرها في وقت صالح للابتداء بالصلاة بخلاف الطلوع. وهذا فرق صوري، والشارع سوى بينهما، فلا معنى لهذا الفرق.\nوقولهم: إنه أخَّر القضاء في حديث الوادي لأجل هذا عجيب، بل إنما أخَّره لقوله: \"اخرجوا بنا منه فإن فيه شيطانًا\" (^٣).\nوالاستيقاظ كان بعد أن أحرقتهم الشمس. قالوا: والحديث محمول عَلَى أرباب الأعذار، وأيضًا كان قبل النهي عن الصلاة في هذين الوقتين؛ لأن النهي أبدًا يطرأ عَلَى الأصل الثابت. والجواب أن راوي حديثنا هذا أبو هريرة، وهو متأخر عن أخبار النهي، فإن راويها عمر وإسلامه قديم، نبه عليه ابن حزم. وعند أبي حنيفة أنه إذا قعد مقدار التشهد وطلعت تبطل أيضًا، وخالفه صاحباه.\nخامسها:\nخصت هاتان الصلاتان بالذكر دون غيرهما لشرفهما، والحكم لا يختص؛ بدليل الرواية السالفة: \"من أدرك ركعة من الصلاة فقد\n_________\n(^١) رواه عبد الرزاق ٢/ ٢٨٢ (٣٣٧٤).\n(^٢) انظر: \"البحر الرائق\" ١/ ٣٩٨.\n(^٣) رواه مسلم (٦٨٠/ ٣١٠) كتاب: المساجد، باب: قضاء الصلاة الفائتة، واستحباب تعجيل قضائها.","vol":"6","page":204},{"text":"أدرك الصلاة\"، ويحتمل أنهما طرفا الصلاة أولًا وآخرًا، والمصلي إذا صلى بعض الصلاة وطلعت الشمس أو غربت عرف خروج الوقت، فلو لم يبين الشارع هذا الحكم وعرف المصلي أن صلاته تجزئه لظن فوات الصلاة وبطلانها بخروج الوقت، وليس كذلك آخر أوقات الصلوات فإنها لا تعرف حقيقة إلا بعد الاعتبار والتدقيق؛ ولأن الشارع نهى عن الصلاة عند الطلوع وعند الغروب، فلو لم يبين لهم صحة صلاة من أدرك منهما لظن أن الصلاة تفسد بدخول هذين الوقتين وهو يصلي، فعرفهم ذَلِكَ ليزول هذا الوهم.\nسادسها:\nقدم ذكر السجدة في رواية البخاري هنا؛ لأنها هي السبب الذي به الإدراك، وأُخِّرت في رواية أخرى فقال: \"من أدرك من الصبح سجدة\" تقديمًا للاسم الذي يدل عَلَى الصلاة دلالة تتناول كل أوصافها، بخلاف السجدة فإنها دالة عَلَى البعض، فقدم الأعم.\nالحديث الثاني:\nذكر حديث سالم، عن ابن عمر، عن رسول الله - ﷺ -: \"إِنَّمَا بَقَاؤُكُمْ فِيمَا سَلَفَ قَبْلَكُمْ مِنَ الأُمَمِ كَمَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى غُرُوبِ الشَّمْسِ، أُوتِيَ أَهْلُ التَّوْرَاةِ التَّوْرَاةَ، فَعَمِلُوا بِهَا حَتَّى انْتَصَفَ النَّهَارُ عَجَزُوا .. \" الحديث.\nثم ذكر فيه حديث بريدة، عن أبي بردة، عن أبي موسى، عَنْ النبي - ﷺ -: \"مَثَلُ وَالْيَهُودِ وَالنَّصَارَى كَمَثَلِ رَجُلٍ اسْتَأْجَرَ قَوْمًا يَعْمَلُونَ لَهُ عَمَلًا إِلَى اللَّيْلِ، فَعَمِلُوا إِلَى نِصْفِ النَّهَارِ\". وذكر باقية الحديث، \"وَاسْتَكْمَلُوا أَجْرَ الْفَرِيقَيْنِ\".","vol":"6","page":205},{"text":"الكلام على ذَلِكَ من أوجه:\nأحدها:\nهذا الحديث -أعني حديث ابن عمر- أخرجه البخاري أيضًا في فضائل القرآن (^١)، والإجارة (^٢)، وذكر بني إسرائيل (^٣)، والتوحيد، وفيه: سمعت النبي - ﷺ - وهو قائم عَلَى المنبر (^٤).\nثانيها:\nإنما أدخل البخاري هذين الحديثين في هذا الباب لقوله فيه: \"ثم أوتينا القرآن، فعملنا إلى غروب الشمس فأعطينا قيراطين\"؛ ليدل عَلَى أنه قد استحق بعمل البعض أجر الكل مثل الذي أعطي من العصر إلى الليل أجر النهار كله المستأجر أولًا، فمثل هذا كالذي أعطي عَلَى ركعة أدرك فيها أجر الصلاة كلها في آخر الوقت.\nوقال ابن المنير: إن قلت: ما وجه مطابقة هذا الحديث للترجمة؟ وإنما هو مثال لمنازل الأمم عند الله، وأن هذِه الأمة أقصرها عمرًا، وأقلها عملًا، وأعظمها ثوابًا، ويستنبط منه البخاري بتكلف من قوله: \"فعملنا إلى غروب الشمس\" فدل عَلَى أن وقت العمل ممتد إلى الغروب وأنه لا يفوت، وأقرب الأعمال المشهورة بهذا الوقت: صلاة العصر، وهو من قبيل الأخذ من الإشارة لا من صريح العبارة،\n_________\n(^١) سيأتي برقم (٥٠٢١)، باب: فضل القرآن على سائر الكلام.\n(^٢) سيأتي برقم (٢٢٦٨)، باب: الإجارة إلى نصف النهار، (٢٢٦٩)، باب: الإجارة إلى صلاة العصر.\n(^٣) سيأتي برقم (٣٤٥٩) كتاب: أحاديث الأنبياء، باب: ما ذكر عن بني إسرائيل.\n(^٤) سيأتي برقم (٧٤٦٧)، باب: في المشيئة والإرادة.","vol":"6","page":206},{"text":"فإن الحديث مثال، وليس المراد عملًا خاصًّا بهذا الوقت هو صلاة، بل المراد سائر أعمال الأمة من سائر الصلوات وغيره من العبادات في سائر مدة بقاء الأمة إلى قيام الساعة، وتحتمل المطابقة ما سلف عن المهلب من أنه نبه عَلَى أن إعطاء البعض حكم الكل في الإدراك غير بعيد، كما أعطيت هذِه الأمة ببعض العمل في بعض النهار حكم جملة العمل في جملة النهار، فاستحقت جميع الأجر، وفيه بعد، فإنه لو قَالَ: إن هذِه الأمة أعطيت ثلاثة قراريط لكان أشبه، ولكنها ما أعطيت إلا بعض أجرة جميع النهار؛ لأن الأمتين قبلها ما استوعبا النهار فأخذتا قيراطين، وهذِه الأمة إنما أخذت أيضًا قيراطين، نعم عملت هذِه قليلًا فأخذت كثيرًا، ثم هو أيضًا منفك عن محل الاستدلال؛ لأن عمل هذِه الأمة آخر النهار كان أفضل من عمل المتقدمين قبلها، ولا خلاف أن صلاة العصر متقدمة أفضل من صلاتها متأخرة، ومراده عند الجمهور كما علمته في موضعه، ثم هذا من الخصائص المستثناة عن القياس، فكيف يقاس عليه؟ ألا ترى أن صيام آخر النهار لا يقوم مقام جملته، وكذلك سائر العبادات فالأول أولى (^١).\nثالثها:\nقوله: (\"إنما بقاؤكم فيما سلف من الأمم\") في رواية الترمذي: \"إنما أجلكم في أجل من خلا من الأمم\" (^٢) وهذا مثل ضربه - ﵇ - لعمل هذِه الفرق الثلاثة، وهو إشارة إلى قرب الساعة وقلة ما بقي من الدنيا. وفي حديث أبي موسى أن اليهود طال زمن عملهم وزاد عَلَى مدة النصارى؛ لأنه كان بين موسى وعيسى في رواية\n_________\n(^١) انظر: \"المتواري\" ص ٩٢ - ٩٤.\n(^٢) الترمذي (٢٨٧١) كتاب: الأمثال، باب: ما جاء في مثل ابن آدم وأجله وأمله.","vol":"6","page":207},{"text":"أبي صالح عن ابن عباس: ألف سنة وستمائة واثنان وثلاثون سنة (^١)، وفي قول ابن إسحاق: ألف سنة وتسعمائة وتسع عشرة، ولا يختلف الناس -كما ذكره ابن الجوزي- أنه كان بين عيسى ونبينا - ﷺ - ستمائة سنة؛ فلهذا جعل عمل اليهود من أول النهار إلى وقت الظهر، وعمل النصارى من الظهر إلى العصر، ثم قد اتفق أيضًا تقديم اليهود عَلَى النصارى في الزمان، مع طول عمل أولئك وقصر عمل هؤلاء، فأما عمل المسلمين فإنه جعل ما بين العصر إلى المغرب، وذلك أقل الكل في مدة الزمان، فربما قَالَ قائل: إن هذِه قد كانت ستمائة سنة من المبعث، فكيف يكون زمانها أقل؟ ثم أجاب في نفي الخلاف في زمن الفترة عن ستمائة: عجيب، فقد ذكر الحاكم في \"إكليله\" أنها مائة وخمسة وعشرون سنة، وذكر غيره أنها أربعمائة.\nرابعها:\nتعلق بعضهم بمضمون هذا الحديث، وهو أن مدة المسلمين من حين مولد سيدنا رسول الله - ﷺ - إلى قيام الساعة ألف سنة وزيادة؛ وذلك لأنه - ﷺ - جعل النهار نصفين، الأول لليهود، فكانت مدتهم ما سلف، فتكون لهذِه الأمة والنصارى كذلك، فجاءت مدة النصارى كما سلف ستمائة سنة، الباقي وهو ألف سنة وزيادة للمسلمين، ويؤيد ذَلِكَ ما ذكره السهيلي أن جعفر بن عبد الواحد (^٢) العباسي\n_________\n(^١) \"تاريخ الطبري\" ١/ ٤٩٥.\n(^٢) ورد في هامش الأصل (س): جعفر بن عبد الواحد قال الذهبي في \"المغني\" في ترجمته: متروك هالك.","vol":"6","page":208},{"text":"القاضي حدث بحديث رفعه إلى النبي - ﷺ - أنه قَالَ: \"إن أحسنت أمتي فبقاؤها يوم من أيام الآخرة، وذلك ألف سنة، وإن أساءت فنصف يوم\" (^١) وقد انقضت الخمسمائة والأمة باقية. وذكر حديث زِمل الخزاعي (^٢)، وأنه قصَّ عَلَى رسول الله - ﷺ - رؤياه، وقال: رأيتك يا رسول الله عَلَى منبر له سبع درجات وإلى جنبك ناقة عجفاء كأنك تبعثها. ففسَّر له - ﷺ - الناقة بقيام الساعة التي أنذر بها، ودرجات المنبر: مدة الدنيا سبعة آلاف سنة، بعثت في آخرها ألفًا (^٣).\n_________\n(^١) \"الروض الأنف\" ٢/ ٢٩٥.\nقال ابن حجر في \"الفتح\" ١١/ ٣٥٢:\nوأما زيادة جعفر فهي موضوعة لأنها لا تعرف إلا من جهته، وهو مشهور بوضع الحديث، وقد كذبه الأئمة مع أنه لم يسق سنده بذلك، فالعجب من السهيلي كيف سكت عنه مع معرفته بحاله؟. اهـ.\n(^٢) ورد بهامش (س) ما نصه: قال الذهبي في \"التجريد\" في ترجمة زمل الخزاعي: قص على النبي - ﷺ - رؤيا، ولا يصح ذلك، وذكره السهيلي. انتهى\nوقد ذكر المؤلف في باب يستقبل الإمام الناس إذا سلم، وقال ابن زمل صوابه ما هنا والله أعلم.\n(^٣) هذا جزء من حديث طويل رواه ابن السني في \"عمل اليوم والليلة\" ١/ ٢٠٠ (١٤٢) مختصرًا، والطبراني في \"الكبير\" ٨/ ٣٠٢ - ٣٠٤ (٨١٤٦)، والبيهقي في \"دلائل النبوة\" ٧/ ٣٦ - ٣٨، والديلمي في \"مسند الفردوس\" ٢/ ٢٣٢ من طريق سليمان بن عطاء، عن مسلمة بن عبد الله الجهني، عن عمه أبي مشجعة بن ربعي، عن ابن زمل - ﵁ - .. الحديث.\nوفيه: سليمان بن عطاء، قال عنه أبو حاتم في \"المجروحين\": شيخ يروي عن مسلمة بن عبد الله الجهني، عن عمه أبي مشجعة بن ربعي بأشياء موضوعة لا تشبه حديث الثقات، فلست أدري التخليط فيها منه أو من مسلمة بن عبد الله. اهـ ١/ ٣٢٥، وقال الحافظ في \"النتائج\": هذا حديث غريب، قال ابن السكن: هو حديث طويل في تعبير الرؤيا، وهو منكلر. قال البخاري: سليمان بن عطاء منكر الحديث. اهـ. وقال الحافظ أيضًا: وأبو مشجعة لا يعرف اسمه ولا حاله، انظر: =","vol":"6","page":209},{"text":"قَالَ السهيلي: والحديث وإن كان ضعيف الإسناد، فقد روي موقوفًا عَلَى ابن عباس من طرق صحاح أنه قَالَ: الدنيا سبعة أيام، كل يوم ألف سنة وبعث رسول الله - ﷺ - في آخر يوم منها (^١)، وصحح الطبري هذا الأصل وعضده بآثار، وذكر قوله: \"بعثت أنا والساعة كهاتين، وإنما سبقتها بما سبقت هذِه هذِه\" (^٢) وأورده من طرقٍ كثيرةٍ صححها، فشبه - ﷺ - ما بقي من الدنيا إلى قيام الساعة مع ما انقضى بقدر ما بين السبابة والوسطى من التفاوت حيث قَالَ: \"بعثت أنا والساعة كهاتين\" (^٣)\n_________\n= ٣/ ١٣٢، وقال في \"الفتح\": سنده ضعيف جدًّا. انظر: ١١/ ٣٥١، وابن زمل: اختلف في اسمه فقيل: الضحاك، وقيل: عبد الله، وقيل: عبد الرحمن. واختلف في صحبته أيضًا فقيل: إنه صحابي، وقيل: إنه تابعي ولعل هذا هو الأقرب إلى الصواب، انظر: \"أسد الغابة\" ٣/ ٤٧ (٢٥٥٢)، ٣/ ٢٤٦ (٢٩٥٠)، \"الإصابة\" ٢/ ٣١١.\n(^١) انظر: \"الروض الأنف\" ٢/ ٢٩٥. وفي تصحيح حديث ابن عباس الموقوف نظر.\nورواه الطبري موقوفًا في مقدمة \"تاريخه\" ١/ ١٥ عن ابن عباس قال: الدنيا جمعة من جمع الآخرة، سبعة آلاف سنة، فقد مضى ستة آلاف سنة ومائتا سنة، وليأتين عليها مئون من سنين [ما] عليها موحد.\nذكر الألباني في \"السلسلة الضعيفة\" ٨/ ١٠١ - ١٠٢ (٣٦١١): قال ابن كثير كما نقل السخاوي في \"الفتاوى الحديثية\" (ق ١٩٣/ ١): كل حديث ورد فيه تحديد وقت يوم القيامة على التعيين؛ لا يثبت إسناده.\n(^٢) رواه من حديث المستورد بن شداد الفهري الترمذي (٢٢١٣) بلفظ: عن النبي - ﷺ - قال: \"بعثت في نفس الساعة فسبقتها كما سبقت هذِه هذِه\" لإصبعيه السبابة والوسطى. قال الترمذي: هذا حديث غريب من حديث المستورد بن شداد، لا نعرفه إلا من هذا الوجه.\nقال الألباني في \"ضعيف الجامع\" (٢٣٣٩): ضعيف.\n(^٣) بهذا اللفظ سيأتي برقم (٦٥٠٤، ٦٥٠٥) كتاب: الرقاق، باب: قول النبي - ﷺ -: \"بعثت أنا والساعة كهاتين\" من حديث أنس وأبي هريرة.","vol":"6","page":210},{"text":"وأشار بالسبابة والوسطى (^١) وبينهما نصف سبع كما قَالَ السهيلي؛ لأن الوسطى ثلاثة أسباع، كل مفصل منها سبع، وزيادتها عَلَى السبابة (^٢) نصف سبع. والدنيا عَلَى ما قدمناه عن ابن عباس سبعة آلاف سنة، فلكل سبع ألفا سنة، وفضلت الوسطى عَلَى السبابة بنصف الأنملة، وهو ألف سنة. فيما ذكره الطبري وغيره (^٣).\nوزعم السهيلي أن بحساب الحروف المقطعة في أوائل السور تكون تسعمائة سنة وثلاث سنين. وهل هي من مبعثه أو هجرته أو وفاته؟ (^٤) فالله أعلم. قلت: وهذا من الغيب الذي استأثر الله به. وقد قَالَ - ﷺ - \"ما المسئول عنها بأعلم من السائل\" (^٥).\nخامسها:\nقولى: (\"كما بين صلاة العصر إلى الغروب\") يحتمل كما قَالَ ابن العربي أن يريد: من أول وقتها ومن آخره، وهو الظاهر؛ لأنه لو كان من الأول لكان زمن المسلمين أكثر في العمل من زمان النصارى.\nوظاهر الحديث يقتضي أن عمل النصارى أكثر لقولهم فيه: \"نحن أكثر عملًا\". وكثرته غالبًا تستدعي كثرة الزمان (^٦).\n_________\n(^١) قال ابن حجر: وأخرجه الطبري عن هناد بلفظ: (وأشار بالسبابة والوسطى) بدل قوله: (يعني إصبعيه) ثم قال: وهذا يدل على أن في رواية الطبري إدراجًا. انظر: \"فتح الباري\" ١١/ ٣٤٩.\n(^٢) ورد بهامش (س) ما نصه: سبابته - ﷺ - أطول من الوسطى جاء ذلك في حديث رواه.\n(^٣) انظر: الطبري في \"تاريخه\" ١/ ١٨ وما بعدها.\n(^٤) ذكر ذلك كله السهيلي في \"الروض الأنف\" ٢/ ٢٩٤ - ٢٩٥.\n(^٥) سبق برقم (٥٠) من حديث أبي هريرة، كتاب: الإيمان، باب: سؤال جبريل النبي - ﷺ - عن الإيمان والإسلام والإحسان وعلم الساعة.\n(^٦) \"عارضة الأحوذي\" ١٠/ ٣٢١.","vol":"6","page":211},{"text":"سادسها:\nقوله: (\"أوتي أهل التوارة التوارة فعملوا حَتَّى إذا. انتصف النهار عجزوا فأعطوا قيراطًا قيراطًا\") هذا مخالف لرواية أبي موسى السالفة: \"لا حاجة لنا إلى أجرك\" وفيه: \"فعملوا حَتَّى إذا كان العصر قالوا: لك ما عملنا\" ورواية أيوب، عن نافع، عن ابن عمر (^١). ففيه: قطع الأجرة لكل فريق، واستوفي العمل، وأبقى الأجرة.\nوفيه: قطع الخصومة، وزوال العتب عنهم، وإبراؤهم من الذنب.\nواكتفي الراوي منه بذكر مآل الأمر إليه من الأجرة ومبلغها دون غيرها من ذكر عجزهم عن العمل، ذكره الخطابى (^٢).\nوقولهم: \"لا حاجة لنا إلى أجرك\". إشارة إلى تحريفهم الكتب، وتبديلهم الحال، وانقطاعهم عن بلوغ الغاية، فحرموا إتمام الأجرة؛ لامتناعهم من تمام العمل الذي ضمنوه. قَالَ: وكأن الصحيح رواية سالم وأبي بردة (^٣).\nفائدة:\nالقيراط من الوزن معروف، قَالَ في \"الصحاح\": وهو نصف دانق (^٤). قَالَ القزاز: وأصله من قولهم: قرط فلان عَلَى العطاء إذا أعطاه قليلًا قليلًا.\nسابعها:\nقوله: (\"عجزوا\") قَالَ الداودي: قوله: \"عجزوا\" قاله أيضًا في\n_________\n(^١) سيأتي برقم (٢٢٦٨) كتاب: الإجارة، باب: الإجارة إلى نصف النهار.\n(^٢) \"أعلام الحديث\" ١/ ٤٤٣.\n(^٣) \"أعلام الحديث\" ١/ ٤٤٤.\n(^٤) \"الصحاح\" ٣/ ١١٥١، مادة: (قرط).","vol":"6","page":212},{"text":"النصارى، وفي حديث أبي موسى: \"لاحاجة لنا إلى أجرك\". حكاه عن اليهود: \"لك ما عملنا\". قَالَ: فإن كان وصف من مات مسلمًا من قوم موسى فلا يقال: عجزوا، وكذا من مات مسلمًا من قوم عيسى، وإن كان قاله فيمن آمن ثم كفر، فكيف يعطى القيراط من حبط عمله فكفر؟ وقال ابن التين: يحمل حديث ابن عمر: \"نحن أكثر عملًا وأقل عطاء\". عَلَى من مات مسلمًا من أهل الكتابين. وحديث أبي موسى: \"لك ما عملنا\" باطل. عَلَى من بدَّل دينه بعد نبيه.\nقلت: ورواية أبي موسى هذِه أخرجها الإسماعيلي وأبو نعيم، وفيه قالوا: \"لا حاجة لنا في أجرتك التي شرطت لنا، وما عملنا باطل. فقال لهم: لا تفعلوا، اعملوا بقية يومكم وخذوا أجركم كاملًا، فأبوا وتركو اذَلِكَ عليه، فأستاجر قومًا آخرين، فقال لهم: اعملو ابقية يومكم ولكم الذي شرطت لهؤلاء من الأجر. فعملوا حَتَّى كان العصر، فقالوا: لك ما عملنا باطل ولك الأجر الذي جعلت لنا، لا حاجة لنا فيه. فقال لهم: أكملوا بقية عملكم فإنما بقي من النهار شيء يسير وخذوا أجركم. فأبوا عليه، فاستأجر قومًا آخرين، فعملوا بقية يومهم، حَتَّى إذا غابت الشمس فاستكملوا أجر الفريقين والأجر كله\". ذلك مثل اليهود والنصارى تركوا ما أمرهم الله، ومثل المسلمين الذين قبلوا هدى الله وما جاء به رسوله - ﷺ -.\nثامنها:\nقوله: (\"ثم أوتينا القرآن، فعملنا إلى غروب الشمس، فأعطينا قيراطين قيراطين\")\nفيه: تفضيل هذِه الأمة وتوفير أجرها مع قلة عملها، وإنما فضلت","vol":"6","page":213},{"text":"لقوة يقينها ومراعاة أصل دينها، فإن زلت فأكثر زللها في الفروع جريًا بمقتضى الطباع لا قصدًا، ثم تتداركه بالاعتراف الماحي للاقتراف، وعموم ذَلِكَ ممن قبلهم كان في الأصول والمعاندة للشرائع كقولهم: ﴿اجْعَلْ لَنَا إِلَهًا﴾ [الأعراف: ١٣٨] وكامتناعهم من أخذ الكتاب حَتَّى نتق الجبل فوقهم، و: ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا﴾ [المائدة: ٢٤] وقد علم ما كانت الصحابة تؤثره وتزدحم عليه من الشهادة في سبيله، وهذا مَنٌّ منه لا وجوب عليه تعالى، ولما قالت اليهود والنصارى: \"ما لنا أكثر عملًا وأقل أجرًا؟ \" فقال الرب ﷻ: \"هل ظلمتكم من حقكم شيئًا؟ -يعني: الذي شرطت لكم- قالوا: لا. قَالَ: فذلك فضلي أوتيه من أشاء\". ولعل قولهم: \"نحن أكثر عملًا وأقل عطاءً\" (^١) أي: لا نرضى بهذا، ثم تركوا ذَلِكَ وقالوا: \"لك ما عملنا باطلا\" كما سلف، واتفقا الحديثان، وجاء في بعض الروايات: \"فغضبت اليهود والنصارى\"- يعني: الكفار؛ لأن غيرهم لا يغضب من حكم الرب تعالى. وقال الإسماعيلي: إنما قالت النصارى: نحن أكثر عملًا؛ لأنهم امنوا بموسى وعيسى، فكان لهم عمل اليهود وزيادة ما عملوا من الإيمان بعيسى إلى أن بُعث نبينا عليه أفضل الصلاة والسلام.\nوما ذكره من إيمان النصارى بموسى فيه نظر. ويحتمل أن يكون قولهم: \"نحن أكثر عملًا\" يعني: اليهود؛ لأنهم عملوا ست ساعات.\nوقولهم: \"وأقل عطاء\". يعني: النصارى، وإن كانوا متقاربين مع المسلمين في العمل، فيكون الحديث عَلَى العموم في اليهود، وعلى الخصوص في النصارى، وقد يأتي في الكلام إخبار عن جملة،\n_________\n(^١) سيأتي برقم (٢٢٦٩) كتاب: الإجارة، باب: الإجارة إلى صلاة العصر.","vol":"6","page":214},{"text":"والمراد بعضها كقوله تعالى: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ [الرحمن: ٢٢] إنما يخرج من الملح لا العذب. وقوله تعالى: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾ [الكهف: ٦١] والناسي كان يوشع بدليل قوله: ﴿فَإِنِّي نَسِيتُ الْحُوتَ﴾ [الكهف: ٦٣]. وقيل: يحتمل أن كل طائفة منهما أكثر عملًا وأقل أجرًا؛ لأن النصارى عملت إلى صلاة العصر لا إلى وقت العصر، فيحمل عَلَى أنها عملت إلى آخر وقت العصر، ذكره ابن القصار.\nويحتمل وجهًا آخر: وهو أن تكون الزيادة التي يتبين بها وقت العصر، وهو أن يصير ظل الشيء مثله، وزاد أدني زيادة التي كانت عند الزوال، فزادت مدة الظهر أكثر من مدة العصر، فهي زيادة في العمل.\nتاسعها:\nاستنبط أصحاب أبي حنيفة، منهم الدَّبوسي في \"أسراره\" وغيره من هذا الحديث أن وقت العصر إذا صار ظل كل شيء مثليه؛ لأنه إذا كان كذلك كان قريبًا من أول العاشرة، فيكون للغروب ثلاث ساعات غير شيء يسير، ويكون النصارى أيضًا عملوا ثلاث ساعات وشيئًا يسيرًا، وهو من أول الزوال إلى أول الساعة العاشرة، وهو إذا صار ظل الشيء مثله، فاستوى في الزمن النصارى مع المسلمين إلا في شيء يسير لا اعتبار به، واعترض عَلَى ذَلِكَ بأمور\nمنها: أن النصارى لم تقله، إنما قاله الفريقان، ووقتهما أكثر من وقتنا، فيستقيم قولهم: \"أكثر عملًا\". وأجيب بأنهما لم يتفقا عَلَى قول واحد، بل قالت النصارى: \"كنا أكثر عملًا وأقل عطاءً\". وكذا اليهود، باعتبار كثرة العمل وطوله، كقوله تعالى حاكيًا عنهم: \"وَقَالَتِ اَليَهُودُ","vol":"6","page":215},{"text":"وَالنَّصَارَى نَحْنُ أَبْنَاءُ اللهِ وَأَحِبَّاؤُهُ﴾ [المائدة: ١٨] وإنما قَالَ ذَلِكَ اليهود وحدها، والنصارى وحدها؛ لأن اليهود لا يقولون أن النصارى أبناء الله وأحباؤه، وكذا النصارى.\nومنها: ما قاله الجويني من أن الأحكام لا تتعلق بالأحاديث التي تأتي لضرب الأمثال، فإنه موضع تجوز وتوسع. قَالَ ابن العربي: وليس كما قَالَ؛ لأن الشارع لا يقول إلا حقًّا تمثل أو توسع، وقوله: (\"من صلاة العصر\") يحتمل أول الوقت وآخره، فلا يقضى بأحد الاحتمالين عَلَى الآخر (^١).\nومنها: أن هذا الحديث قصد به ذكر الأعمال لا بيان الأوقات كما سلف في رواية أبي نعيم والإسماعيلي، فهو مثل ضرب للناس الذين شرع لهم دين موسى عليه أفضل الصلاة والسلام؛ ليعملوا الدهر كله بما يأمرهم وينهاهم إلى أن بعث الله عيسى عليه أفضل الصلاة والسلام، فأمرهم باتباعه فأبوا وتبرءوا مما جاء به وعمل آخرون بما جاء به عيسى على أن يعملوا باقي الدهر بما يؤمرون به، فعملوا حتى بعث سيدنا رسول الله - ﷺ - فدعاهم إلى العمل بما جاء به فأبوا وعصوا، فجاء الله بالمسلمين، فعملوا بما جاء به، ويعملون إلى قيام الساعة، فلهم أجر من عمل الدهر كله بعبادة الله، كإتمام النهار الذي استؤجر عليه كله، فقدر لهم مدة أعمال اليهود ولهم أجرهم إلى أن نسخ الله شريعتهم بعيسى. وقال عند مبعث عيسى: من يعمل مدة هذا الشرع وله أجر قيراط؟ فعملت النصارى إلى أن نسخ الله ذَلِكَ بنبينا محمد - ﷺ -، ثم قَالَ متفضلًا عَلَى المسلمين: من يعمل بقية النهار إلى\n_________\n(^١) \"عارضة الأحوذي\" ١٠/ ٣٢٢.","vol":"6","page":216},{"text":"الليل وله قيراطان؟ فقال المسلمون: نحن نعمل إلى انقطاع الدهر. فمن عمل من اليهود إلى أن آمن بعيسى وعمل بشريعته له أجره مرتين، وكذلك النصارى إذا آمنوا بنبينا كما جاء في الحديث: \"ورجل آمن بنبيه وآمن بي\" (^١) يعني: يؤتى أجره مرتين.\nوحديث الأوقات: قصد به الأوقات، وما قصد به بيان الحكم مقدم عَلَى غيره.\n_________\n(^١) سلف من حديث أبي موسى برقم (٩٧) كتاب: العلم، باب: تعليم الرجل أمته وأهله.","vol":"6","page":217},{"text":"<span data-type='title' id=toc-582>١٨ - باب وَقْتِ المَغْرِبِ</span>\nوَقَالَ عَطَاءٌ: يَجْمَعُ المَرِيضُ بَيْنَ المَغْرِب وَالْعِشَاءِ.\n\n٥٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مِهْرَانَ قَالَ: حَدَّثَنَا الْوَلِيدُ قَالَ: حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنَا أَبُو النَّجَاشِيِّ صُهَيْبٌ -مَوْلَى رَافِعِ بْنِ خَدِيجٍ- قَالَ: سَمِعْتُ رَافِعَ بْنَ خَدِيجٍ يَقُولُ: كُنَّا نُصَلِّي الْمَغْرِبَ مَعَ النَّبِيِّ - ﷺ - فَيَنْصَرِفُ أَحَدُنَا وَإِنَّهُ لَيُبْصِرُ مَوَاقِعَ نَبْلِهِ. [مسلم: ٦٣٧ - فتح: ٢/ ٤٠]\n\n٥٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ: قَدِمَ الْحَجَّاجُ فَسَأَلْنَا جَابِرَ بْنَ عَبْدِ اللهِ، فَقَالَ كَانَ النَّبِيُّ - ﷺ - يُصَلِّي الظُّهْرَ بِالْهَاجِرَةِ، وَالْعَصْرَ وَالشَّمْسُ نَقِيَّةٌ، وَالْمَغْرِبَ إِذَا وَجَبَتْ، وَالْعِشَاءَ أَحْيَانًا وَأَحْيَانًا، إِذَا رَآهُمُ اجْتَمَعُوا عَجَّلَ، وَإِذَا رَآهُمْ أَبْطَوْا أَخَّرَ، وَالصُّبْحَ كَانُوا -أَوْ كَانَ النَّبِيُّﷺ - يُصَلِّيهَا بِغَلَسٍ. [٥٦٥ - مسلم: ٦٤٦ - فتح: ٢/ ٤١]\n\n٥٦١ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ: قَالَ حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - الْمَغْرِبَ إِذَا تَوَارَتْ بِالْحِجَابِ. [مسلم: ٦٣٦ - فتح: ٢/ ٤١]\n\n٥٦٢ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ زَيْدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: صَلَّى النَّبِيُّ - ﷺ - سَبْعًا جَمِيعًا وَثَمَانِيًا جَمِيعًا. [انظر: ٥٤٣ - مسلم:٧٠٥ - فتح ٢/ ٤١]\nذكر فيه أثرًا عن عطاء وأربعة أحاديث.\nأما الأثر فقال: وَقَالَ عَطَاءٌ: يَجْمَعُ المَرِيضُ بَيْنَ المَغْرِب وَالْعِشَاءِ (^١).\nوهذا قد سلف الكلام عليه في باب: تأخير الظهر إلى العصر (^٢).\nوأما الأحاديث:\n_________\n(^١) في شرح حديث (٥٤٣).\n(^٢) عزاه الحافظ في \"الفتح\" ٢/ ٤١ لعبد الرزاق عن ابن جريج، عن عطاء.","vol":"6","page":218},{"text":"فأحدها: عن أبي النجاشي مولى رافع سمع: رَافِعَ بْنَ خَدِيج يَقُولُ: كُنَّا نُصَلِّي المَغْرِبَ مَعَ النَّبِيِّ - ﷺ - فَيَنْصَرِفُ أَحَدُنَا وَإِنَّهُ لَيُبْصِرُ مَوَاقِعَ نَبْلِهِ.\nالكلام عليه من أوجه:\nأحدها:\nأبو النجاشي هذا اسمه: عطاء بن صهيب، تابعي ثقة (^١). والحديث أخرجه مسلم أيضًا (^٢).\nثانيها:\nالنبل: السهام الصغار العربية، وهي مؤنثة لا واحد لها من لفظها. وقيل: واحده: نبلة، والجمع: نبال وأنبال (^٣).\nثالثها:\nالحديث دال عَلَى المبادرة بالمغرب في أول وقتها بمجرد الغروب، وهو إجماع (^٤)، ولا عبرة بمن شذ فيه ممن لا يعتد به، والأحاديث التي قد تشعر بالتأخير وردت لبيانه، فإنها كانت جواب سائل عن الوقت، والتقديم هو المعهود من عادته. وحديث أبي بصرة: \"لا صلاة بعد\n_________\n(^١) هو عطاء بن صهيب الأنصاري، أبو النجاشي مولى رافع بن خديج، حديثه عند أهل اليمامة، قال النسائي: ثقة، وذكره ابن حبان في كتاب: \"الثقات\" وقال: وكان قد صحب رافع بن خديج ست سنين، روى له البخاري ومسلم والنسائي وابن ماجه، \"التاريخ الكبير\" ٦/ ٤٦٦ (٣٠٠٥)، \"ثقات العجلي\" ٢/ ١٣٩ (١٢٥٢)، و\"الجرح والتعديل\" ٦/ ٣٣٤ (١٨٤٩)، \"الثقات\" ٥/ ٢٠٣، \"تهذيب الكمال\" ٢٠/ ٩٤ (٣٩٣٥).\n(^٢) مسلم (٦٣٧) كتاب: المساجد، باب: بيان أن أول وقت المغرب عند غروب الشمس.\n(^٣) انظر: \"الصحاح\" ٥/ ١٨٢٣، \"لسان العرب\" ٧/ ٤٤٣٠ مادة: (نبل).\n(^٤) انظر: \"الإجماع\" ص ٤١.","vol":"6","page":219},{"text":"العصر حَتَّى يطلع الشاهد\" والشاهد: النجم. أخرجه مسلم (^١)، لا ينافيه.\nوحديث عبد العزيز بن رفيع، قَالَ رسول الله - ﷺ -: \"عجلوا بصلاة النهار في يوم غيم، وأخروا المغرب\" أخرجه أبو داود في \"مراسيله\" (^٢)، والمراد -والله أعلم- تحقق الغروب. ووقتها عند الشافعي: بمضى قدر وضوء، وستر عورة وأذانين، وخمس ركعات من وقت الغروب، وبه قَالَ مالك والأوزاعي، وله أن يستديمها إلى مغيب الشفق. والقوي من جهة الدليل بقاؤه إلى مغيب الشفق، وبه قَالَ أبو حنيفة (^٣) والثوري وأحمد وإسحاق (^٤). وعن طاوس: لا يفوت المغرب والعشاء حَتَّى الفجر (^٥). وعن عطاء: لا يفوتا حَتَّى النهار (^٦).\nوفي \"مصنف عبد الرزاق\" عن ابن جريج، أخبرني عبد الرحمن بن سابط أن أبا أمامة سأل النبي - ﷺ -: متى غروب الشمس؟ قَالَ: \"من أول ما تصفر إلى أن تغرب\" (^٧).\n_________\n(^١) رواه مسلم (٨٣٠) كتاب: صلاة المسافرين، باب: الأوقات التي نهي عن الصلاة فيها.\n(^٢) ص ٧٨ (١٣). ذكره الحافظ في \"الفتح\" ٢/ ٦٦ وعزاه لسعيد بن منصور في \"سننه\" وقال: إسناده قوي مع إرساله.\nوضعفه الألباني في \"ضعيف الجامع\" (٣٦٨٨)، وفي \"الضعيفة\" (٣٨٥٦) وقال: هذا إسناد ضعيف، ورجاله ثقات، وهو مرسل.\n(^٣) انظر: \"تبين الحقائق\" ١/ ٨٤، \"البناية\" ٢/ ٤٨.\n(^٤) انظر: \"الكافي\" ١/ ٢٠٧ - ٢٠٨.\n(^٥) رواه عبد الرزاق ١/ ٥٨٤ (٢٢٢٢).\n(^٦) رواه عبد الرزاق ١/ ٥٨٢ (٢٢١٩).\n(^٧) عبد الرزاق ٢/ ٤٢٤ - ٤٢٥ (٣٩٤٨).","vol":"6","page":220},{"text":"الحديث الثاني:\nحديث محمد بن عمرو بن الحسن بن علي: قَالَ: قَدِمَ الحَجَّاجُ فَسَأَلْنَا جَابِرَ بْنَ عَبْدِ الله، فَقَالَ: كَانَ النَّبِيُّ - ﷺكَانَ يُصَلِّي الظُّهْرَ بِالْهَاجِرَةِ، وَالْعَصْرَ وَالشَّمْسُ نَقِيَّةٌ، وَالْمَغْرِبَ إِذَا وَجَبَتْ، وَالْعِشَاءَ أَحْيَانًا وَأَحْيَانًا، إِذَا رَآهُمُ اجْتَمَعُوا عَجَّلَ، وإِذا رَآهُمْ أَبْطَئوْا أَخَّرَ، وَالصُّبْحَ كَانُوا -أو كان النَّبِيُّ - ﷺ - يُصَلِّيهَا بِغَلَسٍ.\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث يأتي قريبًا في وقت العشاء (^١)، وقد أخرجه مسلم أيضًا (^٢)، ثم قوله: (قَدِمَ الحجاج) كذا هنا، وفي رواية معاذ بن معاذ عن شعبة: كان الحجاج يؤخر الصلوات، فسألنا جابر بن عبد الله (^٣).\nوفي رواية أحمد بن حنبل وأبي بكر وعثمان ابني أبي شيبة، عن غندر: قدم الحجاج المدينة فسألنا جابر بن عبد الله (^٤) الحديث.\nثانيها: في ألفاظه:\nالهاجرة: شدة الحر، والمراد هنا: نصف النهار بعد الزوال.\nوالنقي: الخالص. والوجوب: السقوط للغروب، والمراد: سقوط فرضها، وفاعل وجب مستتر وهو الشمس. والأحيان: جمع حين يقع عَلَى الكثير من الزمان والقليل.\n_________\n(^١) سيأتي برقم (٥٦٥) كتاب: مواقيت الصلاة.\n(^٢) مسلم (٦٤٦) كتاب: المساجد، باب: استحباب التكبير بالصبح في أول وقتها …\n(^٣) مسلم (٦٤٦/ ٢٣٤).\n(^٤) رواه أحمد ٣/ ٣٦٩، وابن أبي شيبة ١/ ٢٨١ (٣٢٢٤).","vol":"6","page":221},{"text":"وقوله: (والصبح كانوا -أو كان النبي - ﷺ - يصليها بغلس). المعنى: كانوا معه مجتمعين أو لم يكونوا معه مجتمعين، فإنه ﵊ كان يصليها بغلس، ولا يفعل فيها كما يفعل في العشاء، وإنما كان شأنه التعجيل فيها أبدًا، وهذا من أفصح الكلام، وفيه حذفان كما نبه عليه ابن بطال: حذف خبر كان، وهو جائز كحذف خبر المبتدأ؛ لقوله تعالى: ﴿وَاللَّائِي لَمْ يَحِضْنَ﴾ [الطلاق: ٤]، أي: فعدتهن مثل ذَلِكَ: ثلاثة أشهر. وحذف الجملة التي هي الخبر لدلالة ما سلف عليه (^١).\nوقوله: (أو) يعني: لم يكونوا مجتمعين، حذف الجملة التي بعد (أوْ) مع كونها مقتضية لها. التقدير: أو لم يكونوا مجتمعين، كما قلناه، ويصح -كما قَالَ ابن التين- أن تكون كان هنا تامة، فتكون بمعنى الحضور والوقوع، ويكون المحذوف ما بعد (أوْ) خاصة.\nثالثها: في أحكامه:\nفمنها: فضيلة أول الوقت، ومنها أن سقوط الفرض يدخل به وقت المغرب، ومنها أن تقديم العشاء أفضل عند الاجتماع، وتأخيرها عند عدمه، وهو قولٌ عند المالكية (^٢)، والصحيح عند أصحابنا والمالكية التقديم أفضل مطلقا (^٣). وأكثر أهل العلم عَلَى أن التأخير أفضل، حكاه الترمذي عن أكثر العلماء من الصحابة والتابعين (^٤)، وبه يقول\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١٨٧ - ١٨٨.\n(^٢) انظر: \"التمهيد\" ١/ ١٢٥، \"النوادر والزيادات\" ١/ ١٥٦.\n(^٣) انظر: \"المدونة\" ١/ ٨١، \"التمهيد\" ١/ ١٣١، \"الأوسط\" ٢/ ٦٥٩ - ٦٦٠.\n(^٤) \"سنن الترمذي\" عقب حديث (١٦٧).","vol":"6","page":222},{"text":"أحمد (^١) وإسحاق وأبو حنيفة (^٢). واستثنى بعضهم عن أبي حنيفة ليالي الصيف، فإن التقديم أفضل، ويكره عنده تأخيرها بعد الثلث، وفي الغيمة يحرم تأخيرها بعد النصف، ومنها: التغليس بالصبح، وقد سلف.\nالحديث الثالث:\nحَدَثَنَا مكي بْنُ إِبْرَاهِيمَ ثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ إِذَا المَغْرِبَ إِذَا تَوَارَتْ بِالْحِجَابِ.\nوهذا الحديث أحد ثلاثيات البخاري، وأخرجه مسلم أيضًا بلفظ: كان يصلي المغرب إذا غربت الشمس وتوارت بالحجاب (^٣). ومعنى توارت: استترت بما يحجبها عن الأبصار. وفي أبي داود: إذا غاب حاجبها (^٤). وهو دال عَلَى المبادرة بها أيضًا.\nالحديث الرابع:\nحديث ابن عباس: صَلَّى النَّبِيُّ - ﷺ - سَبْعًا جَمِيعًا، وَثَمَانِيًا جَمِيعًا.\nوهذا الحديث تقدم في تأخير الظهر إلى العصر (^٥)، ويأتي أيضًا في صلاة الليل وغيره (^٦).\n_________\n(^١) انظر: \"الإفصاح\" ١/ ٢٢٢، \"المغني\" ٢/ ٤٢.\n(^٢) \"سنن الترمذي\" عقب حديث (١٦٧).\n(^٣) مسلم (٦٣٦) كتاب: المساجد، باب: بيان أن أول وقت المغرب عند غروب الشمس.\n(^٤) \"سنن أبي داود\" (٤١٧).\n(^٥) سبق برقم (٥٤٣).\n(^٦) سيأتي برقم (١١٧٤) كتاب: أبواب التهجد، باب: من لم يتطوع بعد المكتوبة.","vol":"6","page":223},{"text":"<span data-type='title' id=toc-583>١٩ - باب مَنْ كَرِهَ أَنْ يُقَالَ لِلْمَغْرِبِ: العِشَاءُ</span>\n٥٦٣ - حَدَّثَنَا أَبُو مَعْمَرٍ -هُوَ: عَبْدُ اللهِ بْنُ عَمْرٍو- قَالَ: حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنِ الْحُسَيْنِ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ قَالَ: حَدَّثَنِي عَبْدُ اللهِ الْمُزَنِيُّ أَنَّ النَّبِيَّ - ﷺ - قَال: \"لَا تَغْلِبَنَّكُمُ الأَعْرَابُ عَلَى اسْمِ صَلَاتِكُمُ الْمَغْرِبِ\". قَالَ: وَتَقُولُ الأَعْرَابُ: هِيَ الْعِشَاءُ. [فتح: ٢/ ٤٣]\nذكر فيه حديث الحسين -يعني: المعلم- عِن عبد الله بن بريدة، عن عبد الله المزني: أَنَّ رسول الله - ﷺ - قالَ: \"لَا تَغْلِبَنَكُمُ الأَعْرَابُ عَلَى اسْمِ صَلَاِتكُمُ المَغْرِب\". قَالَ: وَتَقُولُ الأَعْرَابُ: هي العِشَاءُ.\nهذا الحديث من أفراد البخاري، ورواه الإسماعيلي مرة هكذا، ومرة بلفظ \"لا تغلبنكم الأعراب عَلَى اسم صلاتكم، فإن الأعراب تسميها عتمة\". ثم قَالَ: الحديث الأول يدل عَلَى أنه في صلاة العشاء الآخرة، وكذلك روي عن ابن عمر في العشاء الآخرة التحذير من أن تغلبهم الأعراب عَلَى اسم صلاتهم، يعني: حديث مسلم، وهو من أفراد: \"لا تغلبنكم الأعراب عَلَى اسم صلاتكم، ألا أنها العشاء وهم يعتمون بالإبل\" (^١). وفي لفظ: \"عَلَى اسم صلاتكم العشاء، فإنها في كتاب الله العشاء، وإنها تعتم بحلاب الإبل\" (^٢) أي: تؤخر الحلب إلى أن يعتم الليل، وهو ظلمة أوله، ويسمون الحلبة الأخيرة: العتمة، فلا تسمو القربة باسم ما ليس بقربة، وتسميتها في كتاب الله: العشاء.\nوقد عقد البخاري بعد ذَلِكَ بابًا في تسمية العشاء: عتمة، ومن رآه واسعًا فذلك لبيان الجوار؛ أو لأنه متقدم عَلَى نزول الآية، وهي: ﴿وَمِن\n_________\n(^١) مسلم (٦٤٤) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٢) مسلم (٦٤٤/ ٢٢٩).","vol":"6","page":224},{"text":"بَعْدِ صَلَاةِ الْعِشَاءِ﴾ [النور: ٥٨] أو أنه خوطب به من يشتبه عليه العشاء بالمغرب.\nومعنى: \"لا تغلبنكم\" كما قَالَ الأزهري: لا يغرنكم فعلهم هذا عن صلاتكم فتؤخروها، ولكن صلوها إذا كان وقتها.\nقوله: \"وتقول الأعراب: هي العشاء\" العشاء: أول ظلام الليل، وذلك حين يكون من غيبوية الشفق، فلو قيل في المغرب عشاءً لأدى إلى اللبس بالعشاء الآخرة.\nوقال المنذري: يجوز أن يكون منسوخًا، وناسخه: \"لا تغلبنكم الأعراب\"، ويحتمل عكسه؛ فإن التاريخ في التقدم لأحدهما متعذر.\nونقل ابن بطال عن بعضهم أنه لا ينبغي أن يقال للمغرب العشاء الأولى كما تقول العامة، وتفرد كل صلاة باسمها؛ ليكون أبعد من الإشكال (^١).\nوفي \"المصنف\": حَدَّثَنَا وكيع، ثَنَا شريك، عن أبي فزارة، عن ميمون بن مهران قَالَ: قلت لابن عمر: من أول من سماها العتمة؟ قَالَ: الشيطان (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ١٨٨ - ١٨٩.\n(^٢) \"مصنف ابن أبي شيبة\" ٢/ ١٩٩ (٨٠٨٠)، و٧/ ٢٥٦ (٣٥٨٢٢).","vol":"6","page":225},{"text":"<span data-type='title' id=toc-584>٢٠ - باب ذِكْرِ العِشَاءِ وَالْعَتَمَةِ وَمَنْ رَآهُ وَاسِعًا</span>\nقَالَ أَبُو هُرَيْرَةَ، عَنِ النَّبيِّ - ﷺ -: \"أثْقَلُ الصَّلَاةِ عَلَى المُنَافِقِينَ العِشَاءُ وَالْفَجْرُ\". [انظر: ٦٤٤] وَقَالَ: \"لَوْ يَعْلَمُونَ مَا فِي العَتَمَةِ وَالْفَجْرِ\". [انظر: ٦١٥] قَالَ أبُو عَبْدِ الله: وَالاِخْتِيَارُ أنْ يَقُولَ: العِشَاءُ؛ لِقَوْلِهِ تَعَالَى: ﴿وَمِنْ بَعْدِ صَلَاةِ الْعِشَاءِ﴾ [النور: ٥٨]. وُيذْكَرُ عَنْ أبِي مُوسَى قَالَ: كُنا نَتَنَاوَبُ النَّبِيَّ - ﷺ - عِنْدَ صَلَاةِ العِشَاءِ فَأعْتَمَ بِهَا [انظر ٥٦٧]. وَقَالَ ابن عَبَّاسٍ وَعَائِشَةُ: أَعْتَمَ النَّبِيِّ - ﷺ - بِالْعِشَاءِ. [انظر: ٥٦٦]. وَقَالَ بَعْضُهُمْ عَنْ عَائِشَةَ: أَعْتَمَ النَّبِيُّ - ﷺ - بِالْعَتَمَةِ [انظر: ٥٦٦]. وَقَالَ جَابِرٌ: كَانَ النَّبيُّ - ﷺ - يُصَلَّي العِشَاءَ [انظر: ٥٦٠]. وَقَالَ أَبُو بَرْزَةَ: كَانَ النَّبيُّ - ﷺ - يُؤَخِّرُ العِشَاءَ [انظر:- ٥٤١]. وَقَالَ أَنَسٌ: أَخَّرَ النَّبِيُّ - ﷺ - العِشَاءَ الآخِرَةَ [انظر: ٥٧٢]. وَقَالَ ابن عُمَرَ، وَأبُو أيُّوبَ، وَابْنُ عَبَّاسٍ ﵃: صَلَّى النَّبِيُّ - ﷺ - المَغْرِبَ وَالْعِشَاءَ. [انظر: ٥٤٣، ١٠٩١، ١٦٧٤ - فتح: ٢/ ٤٤]\n\n٥٦٤ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يُونُس، عَنِ الزُّهْرِيِّ قَالَ سَالِمٌ أَخْبَرَنِي عَبْدُ اللهِ قَالَ: صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - لَيْلَةً صَلَاةَ الْعِشَاءِ -وَهْيَ الَّتِي يَدْعُو النَّاسُ الْعَتَمَةَ- ثُمَّ انْصَرَفَ، فَأَقْبَلَ عَلَيْنَا فَقَالَ: \"أَرَأَيْتُمْ لَيْلَتَكُمْ هَذِهِ؟ فَإِنَّ رَأْسَ مِائَةِ سَنَةٍ مِنْهَا لَا يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الأَرْضِ أَحَدٌ\". [انظر: ١١٦ - مسلم: ٢٥٢٧ - فتح: ٢/ ٤٥]\nقد تقدم فقه ذَلِكَ قريبًا في الباب قبله، وقد أباح تسميتها بالعتمة أيضًا أبو بكر وابن عباس فيما ذكره ابن أبي شيبة (^١).\n_________\n(^١) \"المصنف\" ٢/ ٢٠٠ (٨٠٨٤، ٨٠٨٥).","vol":"6","page":226},{"text":"ثم ذكر في الباب أحاديث فيها التسمية بالعشاء والعتمة، فقال: وقَالَ أبُو هُرَيرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"أَثْقَلُ الصَّلَاةِ عَلَى المُنَافِقِينَ العِشَاءُ وَالْفَجْرُ\".\nوهذا قد أسنده في فضل العشاء في جماعة، كما سيمر بك (^١)، وقال: \"لو تعلمون ما في العتمة والفجر\" وهذا قد أسنده في الأذان (^٢) والشهادات من حديث أبي هريرة أيضًا، وأوله: \"لو يعلم الناس ما في النداء والصف الأول، ثم لم يجدوا إلا ان يستهموا عليه لاستهموا، ولو يعلمون ما في التهجير لاستبقوا إليه، ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوًا\" (^٣).\nثم قَالَ البخاري: والاختيار أن يقول: العشاء؛ لقول الله تعالى: ﴿وَمِنْ بَعْدِ صَلَاةِ الْعِشَاءِ﴾ [النور: ٥٨] هو كلما قَالَ موافقة للفظ القرآن، وإن كانت السنة ثبتت به وبالعتمة أيضًا. وقد سلف الكلام عَلَى حديث النهي، وقال به سالم وابن سيرين (^٤)، وأجازه أبو بكر وابن عباس كما سلف.\nقَالَ البخاري: ويذكر عن أبي موسى: كنا نتناوب النبي - ﷺ - عند صلاة العشاء فأعتم بها.\nوهذا قد أسنده في باب: فضل العشاء (^٥)، وأخرجه مسلم أيضًا (^٦)،\n_________\n(^١) سيأتي برقم (٦٥٧) كتاب: الأذان.\n(^٢) سيأتي برقم (٦١٥) باب: الاستهام في الأذان.\n(^٣) سيأتي برقم (٢٦٨٩) باب: القرعة في المشكلات.\n(^٤) روى ذلك ابن أبي شيبة ٢/ ١٩٩ (٨٠٧٩، ٨٠٨٢).\n(^٥) سيأتي برقم (٥٦٧) كتاب: مواقيت الصلاة.\n(^٦) مسلم (٦٤١) كتاب: المساجد، باب: وقت العشاء وتأخيرها.","vol":"6","page":227},{"text":"وهو راد عَلَى من قَالَ: إن التعليق الممرض نازل عند البخاري عن رتبة المجزوم به.\nثم قال البخاري: وقال ابن عباس وعائشة: أعتم النبي - ﷺ - بالعشاء.\nوهذان قد أسندهما بعد، الأول: في النوم قبل العشاء (^١)، والثاني: في باب فضل العشاء (^٢).\nثم قَالَ: وقال بعضهم عن عائشة: أعتم النبي - ﷺ - بالعتمة. وهذا قد أسنده النسائي من حديث شعيب، عن الزهري، عن عروة، عنها قالت: أعتم رسول الله - ﷺ - ليلة بالعتمة (^٣). وأسنده مسلم من حديث يونس، عن ابن شهاب، عن عروة، عنها قالت: أعتم رسول الله - ﷺ - ليلة من الليالي بصلاة العشاء (^٤).\nثم قَالَ: وقال جابر: كان النبي - ﷺ - يصلي العشاء. وهذا قد أسنده في الباب بعد هذا، وسلف أيضًا في الباب قبله (^٥).\nثم قَالَ البخاري: وقال أبو برزة: كان النبي - ﷺ - يؤخر العشاء. وهذا قد أسنده في باب: وقت العصر، وقد سلف، ولفظه: وكان يستحب أن يؤخر العشاء التي تدعونها العتمة (^٦).\nثم قَالَ: وقال أنس: أخر النبي - ﷺ - العشاء الآخرة. وهذا قد أسنده في باب: وقت العشاء إلى نصف الليل (^٧).\n_________\n(^١) سيأتي برقم (٥٧١).\n(^٢) سيأتي برقم (٥٦٦).\n(^٣) أخرجه النسائي ١/ ٢٦٧.\n(^٤) مسلم (٦٣٨) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٥) سيأتي برقم (٥٦٥) باب: وقت العشاء، إذا اجتمع الناس أو تأخروا. وسلف برقم (٥٦٠) باب: وقت المغرب.\n(^٦) سلف برقم (٥٤٧).\n(^٧) سيأتي برقم (٥٧٢).","vol":"6","page":228},{"text":"ثم قَالَ: وقال ابن عمر وأبو أيوب وابن عباس: صلى النبي - ﷺ - المغرب والعشاء. وهذا مسند في أبي داود وابن ماجه (^١).\nثم قَالَ البخاري: حَدَّثنَا عَبْدَانُ -هو عبد الله بن عثمان- ثنا عَبْدُ اللهِ -هو ابن المبارك- أنا يُونُسُ، عَنِ الزُّهْرِيِّ، عن سَالِمٌ، عن أبيه: صَلَّى لنَا رَسُولُ اللهِ - ﷺ - لَيْلَةً صَلَاةَ العِشَاءِ -وَهْيَ التِي يَدْعُو النَّاسُ العَتَمَةَ- ثُمَّ انْصَرَفَ، فَأقْبَلَ عَلَيْنَا فَقَالَ: \"أريتكم لَيْلَتَكُمْ هذِه؟ فَإِنَّ رَأْسَ مِائَةِ سَنَةٍ مِنْهَا لَا يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الأَرْضِ أَحَدٌ\".\nوهذا الحديث قد سلف الكلام عليه مبسوطًا في كتاب: العلم، في باب: السمر فيه (^٢)، وذكرنا أن بعض الناس يعلق به عَلَى عدم حياة الخضر - ﵇ -، وأجبنا عنه فراجعه، وذكرنا حال الخضر في باب: ما ذكر من ذهاب موسى في البحر إلى الخضر (^٣)، فراجعه منه تجد ما يشفي الغليل.\n_________\n(^١) أما حديث ابن عمر فسيأتي مسندًا برقم (١٠٩١) كتاب: تقصير الصلاة، باب: يصلي المغرب ثلاثًا في السفر، ورواه مسلم (٧٠٣) كتاب: صلاة المسافرين، باب: جواز الجمع بين الصلاتين في السفر، وأبو داود (١٢٠٧) كتاب: صلاة السفر، باب: الجمع بين الصلاتين، وأما حديث أبي أيوب فسيأتي مسندًا برقم (١٦٧٤) كتاب: الحج، باب: من جمع بينهما ولم يتطوع (المغرب والعشاء)، ورواه مسلم (١٢٨٧) كتاب: الحج، باب: الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء جمعًا بالمزدلفة في هذِه الليلة، وابن ماجه (٣٠٢٠). وأما حديث ابن عباس فسلف مسندًا برقم (٥٤٣) كتاب: مواقيت الصلاة، باب: تأخير الظهر إلى العصر، ورواه مسلم (٧٠٥) كتاب: صلاة المسافرين، باب: الجمع بين الصلاتين في الحضر، وأبو داود (١٢١٤)، وابن ماجه (١٠٦٩).\n(^٢) سلف برقم (١١٦).\n(^٣) سلف في حديث (٧٤) كتاب: العلم.","vol":"6","page":229},{"text":"<span data-type='title' id=toc-585>٢١ - باب وَقْتِ العِشَاءِ إِذَا اجْتَمَعَ النَّاسُ أَوْ تَأَخَّرُوا</span>\n٥٦٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو -هُوَ: ابْنُ الْحَسَنِ بْنِ عَلِيٍّ- قَالَ: سَأَلْنَا جَابِرَ بْنَ عَبْدِ اللهِ، عَنْ صَلَاةِ النَّبِيِّ - ﷺ -، فَقَالَ: كَانَ يُصَلِّي الظُّهْرَ بِالْهَاجِرَةِ، وَالْعَصْرَ وَالشَّمْسُ حَيَّةٌ، وَالْمَغْرِبَ إِذَا وَجَبَتْ، وَالْعِشَاءَ إِذَا كَثُرَ النَّاسُ عَجَّلَ، وَإِذَا قَلُّوا أَخَّرَ، وَالصُّبْحَ بِغَلَسٍ. [انظر: ٥٦٠ - مسلم: ٦٤٦ - فتح: ٢/ ٤٧]\nذكر فيه حديث جابر السالف في باب: وقت المغرب والعشاء (^١): إِذَا كَثُرَ النَّاسُ عَجَّلَ، وَإِذَا قَلُّوا أَخَّرَ.\nوسلف الكلام عليه هناك، وتعجيلها إنما كان بعد منيب الشفق؛ إذ لا يدخل وقتها إلا به بالإجماع، ومذهبنا أنه الحمرة، وبه قَالَ مالك وأحمد (^٢). وقَالَ أبو حنيفة: هو البياض (^٣). ومن هذا الحديث أخذ مالك أن صلاة الجماعة في وسط الوقت أفضل من صلاتها أوله فرادى، واستحب لمساجد الجماعات أن يؤخروا الصلاة حَتًّى يجتمع الناس؛ طلبًا للفضل؛ لأن المنتظر للصلاة في صلاة (^٤).\n_________\n(^١) سلف برقم (٥٦٠).\n(^٢) انظر: \"المدونة\" ١/ ٨٠، \"عودة المجالس\" ١/ ١٧٧، \"الأم\" ١/ ٦٤، \"المغني\" ٢/ ٢٥، \"شرح الزركشي\" ١/ ٢٥٤.\n(^٣) انظر: \"الأصل\" ١/ ١٤٥،: \"المبسوط\" ١/ ١٤٤.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ١٥٣، \"المعونة\" ١/ ٨١.","vol":"6","page":230},{"text":"<span data-type='title' id=toc-586>٢٢ - باب فَضْلِ العِشَاءِ</span>\n٥٦٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ أَنَّ عَائِشَةَ أَخْبَرَتْهُ قَالَتْ: أَعْتَمَ رَسُولُ اللهِ - ﷺ - لَيْلَةً بِالْعِشَاءِ، وَذَلِكَ قَبْلَ أَنْ يَفْشُوَ الإِسْلَامُ، فَلَمْ يَخْرُجْ حَتَّى قَالَ عُمَرُ: نَامَ النِّسَاءُ وَالصِّبْيَانُ. فَخَرَجَ فَقَالَ لأَهْلِ الْمَسْجِدِ: \"مَا يَنْتَظِرُهَا أَحَدٌ مِنْ أَهْلِ الأَرْضِ غَيْرُكُمْ\". [٥٦٩، ٨٦٢، ٨٦٤ - مسلم: ٦٣٨ - فتح: ٢/ ٤٧]\n\n٥٦٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ قَالَ: أَخْبَرَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: كُنْتُ أَنَا وَأَصْحَابِي الَّذِينَ قَدِمُوا مَعِي فِي السَّفِينَةِ نُزُولًا فِي بَقِيعِ بُطْحَانَ، وَالنَّبِيُّ - ﷺ - بِالْمَدِينَةِ، فَكَانَ يَتَنَاوَبُ النَّبِيَّ - ﷺ - عِنْدَ صَلَاةِ الْعِشَاءِ كُلَّ لَيْلَةٍ نَفَرٌ مِنْهُمْ، فَوَافَقْنَا النَّبِيَّ - ﵇ - أَنَا وَأَصْحَابِي وَلَهُ بَعْضُ الشُّغْلِ فِي بَعْضِ أَمْرِهِ، فَأَعْتَمَ بِالصَّلَاةِ حَتَّى ابْهَارَّ اللَّيْلُ، ثُمَّ خَرَجَ النَّبِيُّ - ﷺ - فَصَلَّى بِهِمْ، فَلَمَّا قَضَى صَلَاتَهُ قَالَ لِمَنْ حَضَرَهُ: \"عَلَى رِسْلِكُمْ، أَبْشِرُوا، إِنَّ مِنْ نِعْمَةِ اللهِ عَلَيْكُمْ أَنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ يُصَلِّي هَذِهِ السَّاعَةَ غَيْرُكُمْ\". أَوْ قَالَ: \"مَا صَلَّى هَذِهِ السَّاعَةَ أَحَدٌ غَيْرُكُمْ\". لَا يَدْرِي أَيَّ الْكَلِمَتَيْنِ قَالَ. قَالَ أَبُو مُوسَى: فَرَجَعْنَا، فَفَرِحْنَا بِمَا سَمِعْنَا مِنْ رَسُولِ اللهِ - ﷺ -. [مسلم ٦٤١ - فتح: ٢/ ٤٧]\nذكر فيه حديثين:\nأحدهما: حديث عائشة ﵂: أَعْتَمَ رَسُولُ الله - ﷺ - لَيْلَةَ بِالْعِشَاءُ، وَذَلِكَ قَبْلَ أَنْ يَفْشُوَ الإِسْلَامُ، فَلَمْ يَخْرُجْ حَتَّى قَالَ عُمَرُ: نَامَ النِّسَاءُ وَالصِّبْيَانُ. فَخَرَجَ فَقَالَ لَاهْلِ المَسْجِدِ: \"مَا يَنْتَظِرُهَا أَحَدٌ مِنْ أَهْلِ الأَرْضِ غَيْرُكُمْ\".","vol":"6","page":231},{"text":"والكلام عليه من أوجه:\nأحدها:\nهذا الحديث يأتي قريبًا بعد باب بعد هذا، وفيه: وكانوا يصلون فيما بين أن يغيب الشفق إلى ثلث الليل الأول (^١). وفي باب: وضوء الصبيان أيضًا (^٢)، وأخرجه مسلم والنسائي من طريقين.\nوفي أحدهما: \"إنه لوقتها لولا أن أشق عَلَى أمتي\" (^٣).\nثانيها:\nقوله: (أعتم ليلة). يدل عَلَى أن غالب أحواله التقديم رفقًا بأمته، ورفعًا للمشقة عنهم، فإنه كان يكره ما يشق عليهم من طول الانتظار، وكان بهم رحيمًا، وأخرها في بعض الأحيان؛ لبيان الجواز أو لشغل أو لعذر. وفي بعض الأحاديث إشارة إلى ذَلِكَ كما ستعلمه.\nثالثها:\nالعتمة: ظلمة أول الليل. وقال الخليل: هي الثلث الأول بعد مغيب الشفق (^٤)، وقيل: التأخير والإبطاء (^٥)، فقيل: صلاة العتمة؛ لتأخرها.\n_________\n(^١) سيأتي برقم (٥٦٩) باب: النوم قبل العشاء لمن غُلِبَ.\n(^٢) سيأتي برقم (٨٦٢) كتاب: الأذان.\n(^٣) رواه مسلم والنسائي من طريقين: أحدهما: من طريق ابن شهاب الزهري، عن عروة، عن عائشة … الحديث، رواه مسلم (٦٣٨/ ٢١٨) كتاب: المساجد، باب: وقت العشاء وتأخيرها، والنسائي ١/ ٢٦٧ كتاب: الصلاة باب: آخر وقت العشاء. وثانيها: من طريق ابن جريج قال: أخبرني المغيرة بن حكيم، عن أم كلثوم بنت أبي بكر أنها أخبرته عن عائشة … الحديث. وفيه: \"إنه لوقتها .. \"، رواه مسلم (٣٦٨/ ٢١٩)، والنسائي ١/ ٢٦٧.\n(^٤) \"العين\" ٢/ ٨٢، مادة: (عتم).\n(^٥) انظر: \"الصحاح\" ٥/ ١٩٧٩، \"لسان العرب\" ٥/ ٢٨٠٢، مادة: (عتم).","vol":"6","page":232},{"text":"الحديث الثاني:\nحديث أبي موسى: كُنْتُ أَنَا وَأَصْحَابِي الذِينَ قَدِمُوا مَعِي فِي السَّفِينَةِ نُزُولًا فِي بَقِيعِ بُطْحَانَ، وَالنَّبِيُّ - ﷺ - بِالْمَدِينَةِ، فكَانَ يَتَنَاوَبُ النَّبِيَّ - ﷺ - عِنْدَ صَلَاةِ العِشَاءِ كُلَّ لَيْلَةٍ نَفَرٌ مِنْهُمْ، فَوَافَقْنَا النَّبِيَّ - ﷺ - أَنَا وَأَصْحَابِي وَلَهُ بَعْضُ الشُغْلِ فِي بَعْضِ أَمْرِهِ، فَأَعْتَمَ بِالصَّلَاةِ حَتى ابْهَارَّ اللَّيْلُ … الحديث.\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم أيضًا (^١). والبقيع، بالموحدة (^٢). وبطحان، بضم الباء وسكون الطاء وفتحها مع كسر الطاء. قَالَ صاحب \"المطالع\": هو بضم الباء يرويه المحدثون أجمعون. وحكى أهل اللغة: فتح الباء وكسر الطاء، وكذا قيده أبو علي في \"بارعه\"، والبكري في \"معجمه\"، وقال: لا يجوز غيره (^٣)، وهو موضع واد بالمدينة.\nوقوله: (بعض الشغل). قد جاء بيانه، وأنه كان لتجهيز جيش.\nثانيها:\n(ابهارَّ الليل). أي: انتصف، قاله الأصمعي وغيره، والبهرة: الوسط من الإنسان والدابة وغيرهما. وعن سيبويه: كثرت ظلمته، وابهارَّ القمر: كثر ضوؤُه (^٤). وفي \"الصحاح\": ذهب معظمه وأكثره (^٥).\n_________\n(^١) مسلم (٦٤١) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٢) انظر: \"معجم ما استعجم\" ١/ ٢٦٥، \"الصحاح\" ٣/ ١١٨٧، \"معجم البلدان\" ١/ ٤٧٣، مادة: (بقع).\n(^٣) \"معجم ما استعجم\" ١/ ٢٥٨، وانظر: \"معجم البلدان\" ١/ ٤٤٦.\n(^٤) \"الكتاب\" ٤/ ٧٦، وانظر: \"النهاية في غريب الحديث والأثر\" ١/ ١٦٥، \"لسان العرب\" ١/ ٣٦٩ - ٣٧٢، مادة: (بهر).\n(^٥) \"الصحاح\" ٢/ ٥٩٩، مادة: (بهر).","vol":"6","page":233},{"text":"وفي بعض الروايات: حَتَّى إذا كان قريبًا من نصف الليل (^١).\nوقوله: \"عَلَى رسلكم\" كسر الراء فيه أفصح من فتحها. أي: تأنوا.\nوقوله: \"إن من نعمة الله\" هو بفتح \"إنَّ\" وكذا \"أنه ليس من أحد\".\nثالثها: في أحكامه:\nفيه: إباحة تأخير العشاء إذا علم أن بالقوم قوة عَلَى انتظارها ليحصلوا عَلَى فضل الانتظار ثم الصلاة؛ لأن المنتظر للصلاة في صلاة، وقد سلف الخلاف فيه.\nقَالَ ابن بطال: وهذا لا يصلح اليوم لأئمتنا؛ لأنه - ﷺ - لما أمر الأئمة بالتخفيف وقال: \"إن فيهم الضعيف، والسقيم، وذا الحاجة\" (^٢) كان ترك التطويل عليهم في انتظارها أولى. قَالَ: وتأخيره إنما كان لأجل الشغل الذي منعه منها، ولم يكن ذَلِكَ من فعله عادة، وقد جاء في بعض طرق هذا الحديث معنى شغله عنها ما كان روى الأعمش عن أبي سفيان عن جابر قَالَ: جهَّز رسول الله - ﷺ - ذات ليلة جيشًا حَتَّى قرب نصف الليل -أو بلغه- خرج إلينا الحديث (^٣).\n_________\n(^١) روى ذلك مسلم من حديث أنس (٦٤٠/ ٢٢٣) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٢) سلف من حديث أبي مسعود الأنصاري برقم (٩٠) كتاب: العلم، باب: الغضب في الموعظة والتعليم إذا رأى ما يكره، ولفظه: \"فيهم المريض والضعيف وذا الحاجة\".\n(^٣) رواه أحمد ٣/ ٣٦٧، وابن أبي شيبة ١/ ٣٥٦ (٤٠٦٩)، وأبو يعلى ٣/ ٤٤٢ (١٩٣٦)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٥٧. صححه الألباني في \"الصحيحة\" (٢٣٦٨).","vol":"6","page":234},{"text":"وروى زر بن حبيش عن ابن مسعود قَالَ: خرج علينا رسول الله - ﷺ - ونحن ننتظر العشاء، فقال لنا: \"ما عَلَى الأرض أحد من أهل هذِه الأديان ينتظر هذِه الصلاة غيركم في هذا الوقت\" فنزلت: ﴿لَيْسُوا سَوَاءً مِنْ أَهْلِ الْكِتَابِ﴾ [آل عمران: ١١٣]، الآية (^١). وليسوا كالمشركين الذين يجحدون ذَلِكَ كله، ذكره الطبري (^٢). ومنها إباحة الكلام بعد العشاء، والنهي عنه في غير الخير.\n_________\n(^١) رواه أحمد ١/ ٣٩٦، والبزار كما في \"كشف الأستار\" (٣٧٥)، والنسائي في \"الكبرى\" ٦/ ٣١٣ (١١٠٧٣)، وأبو يعلى ٩/ ٢٠٦ (٥٣٠٦)، والطبري في \"تفسيره\" ٣/ ٤٠١ (٧٦٦٠)، وابن أبي حاتم في \"تفسيره\" ٣/ ٣٧٨ (٤٠٠٨)، والشاشي ٢/ ١٠٨ (٦٣١)، وابن حبان ٤/ ٣٩٧ - ٣٩٨ (١٥٣٠)، والطبراني ١٠/ ١٣١ - ١٣٢ (١٠٢٠٩)، وأبو نعيم في \"الحلية\" ٤/ ١٨٧، والواحدي في \"أسباب النزول\" ص ١٢٢ - ١٢٣ (٢٣٨).\nذكره الهيثمي في \"المجمع\" ١/ ٣١٢. وقال: رواه أحمد وأبو يعلى والبزار والطبراني في \"الكبير\"، ورجال أحمد ثقات ليس فيهم غير عاصم بن أبي النّجود وهو مختلف في الاحتجاج به، وفي إسناد الطبراني عبيد الله بن زحر، وهو ضعيف.\nحسنه الألباني في \"الثمر المستطاب\" ١/ ٧٣، وهو في \"الصحيح المسند من أسباب النزول\" ص ٥١ - ٥٢.\n(^٢) \"تفسير الطبري\" ٣/ ٤٠٢.","vol":"6","page":235},{"text":"<span data-type='title' id=toc-587>٢٣ - باب مَا يُكْرَهُ مِنَ النَّوْمِ قَبْلَ العِشَاءِ </span>(^١)\n٥٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ قَالَ: أَخْبَرَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ قَالَ: حَدَّثَنَا خَالِدٌ الْحَذَّاءُ عَنْ أَبِي الْمِنْهَالِ، عَنْ أَبِي بَرْزَةَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَكْرَهُ النَّوْمَ قَبْلَ الْعِشَاءِ وَالْحَدِيثَ بَعْدَهَا. [انظر: ٥٤١ - مسلم: ٦٤٧ - فتح: ٢/ ٤٩]\nذكر فيه حديث أبي برزة: أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَكْرَهُ النَّوْمَ قَبْلَ العِشَاءِ وَالْحَدِيثَ بَعْدَهَا (^٢).\nهذا الحديث سلف في باب وقت العصر (^٣)، ويأتي قريبًا (^٤)، والبخاري رواه عن محمد، وهو ابن سلام كما ذكره أبو نعيم الأصبهاني. وذكر الجياني عن ابن السكن أنه نسبه كذلك في بعض مواضع في البخاري. قَالَ: وذكر أبو نصر أن البخاري روى في الجامع عن محمد بن سلام، وبندار: محمد بن بشار، وأبي موسى: محمد بن المثنى، ومحمد بن عبد الله بن حوشب الطائفي عن عبد الوهاب الثقفي (^٥). ورواه الإسماعيلي، عن ابن ناجية، عن بندار، عن عبد الوهاب، فيحتمل أن يكون هو.\nقَالَ الترمذي: وقد كره أكثر أهل العلم النوم قبل صلاة العشاء، ورخص بعضهم في ذَلِكَ، ورخص بعضهم في النوم قبل صلاة العشاء\n_________\n(^١) ورد بهامش (س) ما نصه: ثم بلغ في التاسع بعد الستين. كتبه مؤلفه\n(^٢) ورد بهامش (س) ما نصه: من خط الشيخ في الهامش: قال الترمذي: وفي الباب عن عائشة وأي موسى وأنس … وابن عباس. ذكره الزهري وابن مسعود … قال أبو حاتم: وحديث أبي برزرة أصح منه.\n(^٣) سلف برقم (٥٤٧).\n(^٤) سيأتي برقم (٥٩٩) باب: ما يكره من السمر بعد العشاء.\n(^٥) \"تقييد المهمل\" ٣/ ١٠٢٠ - ١٠٢١.","vol":"6","page":236},{"text":"في رمضان (^١). ثم قيل في كراهية ذَلِكَ قبل العشاء: لئلا يستغرق في النوم فيفوت وقتها المستحب، وربما فاته الوقت كله، فنهى عن ذَلِكَ قطعًا للذريعة، وإن قام من نومه ولم يكن أخذ حظه منه فيقوم بدنه كسلان.\nواختلف السلف في ذَلِكَ، فكان ابن عمر يسب الذي ينام قبلها فيما حكاه ابن بطال (^٢). لكن سيأتي في الباب بعده عنه أنه كان يرقد قبلها، وذكر عنه أنه كان ينام ويوكل به من يوقظه. روى معمر، عن أيوب، عن نافع، عنه أنه كان ربما رقد عن العشاء الآخرة ويأمر أن يوقظوه (^٣).\nوعن أنس: كنا نجتنب الفرش قبل العشاء (^٤). وكتب عمر: لا ينام قبل أن يصليها، فمن نام فلا نامت عينه (^٥).\nوكره ذَلِكَ أبو هريرة وابن عباس وعطاء وإبراهيم ومجاهد وطاوس (^٦) ومالك والكوفيون، وروي عن علي أنه ربما أغفي قبل العشاء (^٧)، وكان ابن عمر ينام ويوكل به من يوقظه كما سلف عنه، وعن أبي موسى وعبيدة مثله. وعن عروة وابن سيرين والحكم أنهم كانوا ينامون نومة قبل الصلاة، وكان أصحاب عبد الله يفعلون ذَلِكَ (^٨)،\n_________\n(^١) ذكره الترمذي ١/ ٣١٤ عقب روايته حديثنا هذا، وهو عنده برقم (١٦٨).\n(^٢) \"شرح ابن بطال\" ٢/ ١٩٤، والأثر رواه ابن أبي شيية ٢/ ١٢١ (٧١٧٦).\n(^٣) لم أقف عليه من رواية معمر، وإنما رواه عبد الرزاق ١/ ٥٦٤ (٢١٤٦) عن ابن جريج، عن نافع عنه بهذا اللفظ، وابن أبي شيبة ٢/ ١٢٢ (٧١٩٤) عن ابن علية، عن أيوب، عن نافع عنه.\n(^٤) رواه ابن أبي شيبة ٢/ ١٢١ (٧١٧٧).\n(^٥) رواه ابن أبي شيبة ٢/ ١٢١ (٧١٨٧).\n(^٦) رواه ابن أبى شيبة ٢/ ١٢١ - ١٢٢ (٧١٨٠، ٧١٨٣، ٧١٨٤، ٧١٨٦).\n(^٧) رواه ابن أبي شيبة ٢/ ١٢٢ (٧١٩٠).\n(^٨) رواه ابن أبي شيبة ٢/ ١٢٢ - ١٢٣ (٧١٩٢، ٧١٩٥، ٧١٩٧، ٧١٩٩).","vol":"6","page":237},{"text":"وبه قَالَ بعض الكوفيين، واحتج لهم بأنه إنما كره ذَلِكَ لمن خشي الفوات في الوقت والجماعة، أما من وكل به من يوقظه لوقتها فيباح كما سلف.\nفدل عَلَى أن النهي ليس للتحريم لفعل الصحابة، لكن الأخذ بظاهر الحديث أنجى وأحوط. وحمل الليث قول عمر السالف: فلا نامت عينه، عَلَى من نام بعد ثلث الليل الأول. وحمل الطحاوي الكراهة عَلَى ما بعد دخول الوقت، والإباحة عَلَى ما قبله (^١).\nوأما كراهة الحديث بعدها فلاستحباب ختم العمل بالطاعة، ونسخ عادة الجاهلية في السمر فيما لا ينبغي، ولأنه يؤدي إلى سهر يفضي إلى إخراج وقت الصبح، إما الجائز أو الفاضل، وهذا في الحديث المباح.\nأما حديث الخير كالعلم ومحادثة الضيف ونحو ذَلِكَ فلا بأس به، وقد ترجم له قريبًا بابًا وسلف أيضًا في كتاب العلم في باب السمر فيه.\n_________\n(^١) القائلون بكراهة النوم قبل صلاة العشاء هم جمهور الفقهاء من الحنفية والمالكية والشافعية والحنابلة.\nانظر للأحناف: \"مختصر اختلاف العلماء\" ١/ ٣١٧، \"شرح فتح القدير\" ١/ ٢٢٩، وللمالكية: \"النوادر والزيادات\" ١/ ١٥٧، \"المنتقى\" ١/ ٧٥، وللشافعية: \"شرح السنة\" ٢/ ١٩٢، \"المجموع\" ٣/ ٤٤، وللحنابلة: \"المغني\" ٢/ ٣٣، \"الفروع\" ١/ ٣٠٣.","vol":"6","page":238},{"text":"<span data-type='title' id=toc-588>٢٤ - باب النَّوْمِ قَبْلَ العِشَاءِ لِمَنْ غُلِبَ</span>\n٥٦٩ - حَدَّثَنَا أَيُّوبُ بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي أَبُو بَكْرٍ، عَنْ سُلَيْمَانَ: قَالَ صَالِحُ بْنُ كَيْسَانَ: أَخْبَرَنِي ابْنُ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ قَالَت: أَعْتَمَ رَسُولُ اللهِ - ﷺ - بِالْعِشَاءِ حَتَّى نَادَاهُ عُمَرُ: الصَّلَاةَ، نَامَ النِّسَاءُ وَالصِّبْيَانُ. فَخَرَجَ فَقَالَ: \"مَا يَنْتَظِرُهَا أَحَدٌ مِنْ أَهْلِ الأَرْضِ غَيْرُكُمْ\". قَالَ: وَلَا يُصَلَّى يَوْمَئِذٍ إِلاَّ بِالْمَدِينَةِ، وَكَانُوا يُصَلُّونَ فِيمَا بَيْنَ أَنْ يَغِيبَ الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ الأَوَّلِ. [انظر: ٥٦٦ - مسلم: ٦٣٨ - فتح:٢/ ٤٩]\n\n٥٧٠ - حَدَّثَنَا مَحْمُودٌ قَالَ: أَخْبَرَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنِي ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي نَافِعٌ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - شُغِلَ عَنْهَا لَيْلَةً، فَأَخَّرَهَا حَتَّى رَقَدْنَا فِي الْمَسْجِدِ، ثُمَّ اسْتَيْقَظْنَا، ثُمَّ رَقَدْنَا، ثُمَّ اسْتَيْقَظْنَا، ثُمَّ خَرَجَ عَلَيْنَا النَّبِيُّ - ﷺ - ثُمَّ قَالَ: \"لَيْسَ أَحَدٌ مِنْ أَهْلِ الأَرْضِ يَنْتَظِرُ الصَّلَاةَ غَيْرُكُمْ\". وَكَانَ ابْنُ عُمَرَ لَا يُبَالِى أَقَدَّمَهَا أَمْ أَخَّرَهَا، إِذَا كَانَ لَا يَخْشَى أَنْ يَغْلِبَهُ النَّوْمُ عَنْ وَقْتِهَا، وَكَانَ يَرْقُدُ قَبْلَهَا. [مسلم: ٦٣٩ - فتح: ٢/ ٥٠]\n\n٥٧١ - قَالَ ابْنُ جُرَيْجٍ: قُلْتُ لِعَطَاءٍ، وَقَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ: أَعْتَمَ رَسُولُ اللهِ - ﷺ - لَيْلَةً بِالْعِشَاءِ حَتَّى رَقَدَ النَّاسُ وَاسْتَيْقَظُوا، وَرَقَدُوا وَاسْتَيْقَظُوا، فَقَامَ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ: الصَّلَاةَ. قَالَ عَطَاءٌ: قَالَ ابْنُ عَبَّاسٍ: فَخَرَجَ نَبِيُّ اللهِ - ﷺ - كَأَنِّي أَنْظُرُ إِلَيْهِ الآنَ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَهُ عَلَى رَأْسِهِ فَقَالَ: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ أَنْ يُصَلُّوهَا هَكَذَا\". فَاسْتَثْبَتُّ عَطَاءً كَيْفَ وَضَعَ النَّبِيُّ - ﷺ - عَلَى رَأْسِهِ يَدَهُ كَمَا أَنْبَأَهُ ابْنُ عَبَّاسٍ، فَبَدَّدَ لِي عَطَاءٌ بَيْنَ أَصَابِعِهِ شَيْئًا مِنْ تَبْدِيدٍ، ثُمَّ وَضَعَ أَطْرَافَ أَصَابِعِهِ عَلَى قَرْنِ الرَّأْسِ ثُمَّ ضَمَّهَا، يُمِرُّهَا كَذَلِكَ عَلَى الرَّأْسِ حَتَّى مَسَّتْ إِبْهَامُهُ طَرَفَ الأُذُنِ مِمَّا يَلِى الْوَجْهَ عَلَى الصُّدْغِ وَنَاحِيَةِ اللِّحْيَةِ، لَا يُقَصِّرُ وَلَا يَبْطُشُ إِلاَّ كَذَلِكَ، وَقَالَ: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ أَنْ يُصَلُّوا هَكَذَا\". [٧٢٣٩ - مسلم: ٦٤٢ - فتح: ٢/ ٥٠]","vol":"6","page":239},{"text":"ذكر فيه حديث عَائِشَةَ: أَعْتَمَ رَسُولُ الله - ﷺ - بِالْعِشَاءِ حَتَّى نَادَاهُ عُمَرُ … الحديث.\nوقد سلف في باب: فضل العشاء (^١). وأبو بكر المذكور في إسناده هو: ابن أبي أويس، عن سليمان وهو: ابن بلال.\nوذكر أيضًا فيه حديث ابن عمر: أَنَ رَسُولَ الله - ﷺ - شُغِلَ عَنْهَا لَيْلَةً، فَأَخَّرَهَا حَتَّى رَقَدْنَا فِي المَسْجِدِ .. الحديث. وفي آخره أن ابن عمر كان يرقد قبلها.\nوأخرج مسلم بعضة (^٢). ثم عقب البخاري ذَلِكَ محيلًا عَلَى ما قبله بأن قَالَ:\nقَالَ ابن جُرَيْجٍ: قُلْتُ لِعَطَاءٍ -يعني: ابن أبي رباح- وَقَالَ: سَمِعْتُ ابن عباس يَقُولُ: أَعْتَمَ رَسُولُ اللهِ - ﷺ - لَيْلَةً بِالْعِشَاءِ … إلى آخره.\nوأخرجه أيضًا في التمني من حديث سفيان، عن عمرو، وقَالَ أبو عبد الله هناك: قَالَ عمرو: وحديث عطاء ليس فيه ابن عباس (^٣).\nوقال الإسماعيلي: حديث عمرو عن عطاء مرسل. وذكر المهلب بن أبي صفرة، وأبو نعيم الأصبهاني في كتابيهما أن البخاري روى حديث عطاء هذا بسند حديث ابن عمر، وأخرجه مسلم عن محمد بن رافع، عن عبد الرزاق، عن ابن جريج، عن عطاء مفردًا موصولًا من حديمث نافع بلفظه عن ابن جريج: قلت لعطاء: أي حينٍ أحب إليك أن أصلي العشاء؟ قَالَ: سمعت ابن عباس (^٤).\n_________\n(^١) سلف برقم (٥٦٦).\n(^٢) مسلم (٦٣٩/ ٢٢١) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٣) سيأتي برقم (٧٢٣٩) باب: ما يجوز من اللَّوْ.\n(^٤) مسلم رقم (٦٤٢) كتاب: المساجد، باب: وقت العشاء وتأخيرها.","vol":"6","page":240},{"text":"وأخرجه النسائي منقطعًا من حديث ابن عمر. وأخرج حديث ابن عمر من حديث حجاج، عن ابن جريج (^١). ثم أورد بعده من حديث سفيان، عن عمرو، عن عطاء، عن ابن عباس. وعن ابن جريج، عن عطاء، عن ابن عباس قَالَ: أخر النبي - ﷺ - العشاء ذات ليلة … الحديث، وفيه: فخرج النبي - ﷺ - والماء يقطر من رأسه، وهو يقول: \"إنه الوقت، لولا أشق عَلَى أمتي\" (^٢) ولمسلم في حديث ابن عمر: فخرج إلينا حين ذهب ثلث الليل أو بعده، فلا أدري أشيء شغله في أهله أو غير ذَلِكَ (^٣). ونوم ابن عمر في حديثه قبل العشاء يدل -والله أعلم- أنه كان منه نادرًا إذا غلبه النوم، وكان يوكل من يوقظه عَلَى ما ذهب إليه بعض الكوفيين، وقد أسلفنا في الباب الماضي عنه أنه ربما رقد عن العشاء، ويأمر أن يوقظوه. فقوله: ربما، دال عَلَى أنه كان منه في النادر فيحتمل أن يفعله إذا أراد أن يجمع بأهله، أو لعذر يمنعه من حضور الجماعة، ثم يجمع بأهله.\nوالنوم المذكور في الحديث، إنما هو نوم القاعد الذي تخفق رأسه\nلا نوم المضطجع؛ والدليل عَلَى ذَلِكَ أنه لم يذكر أحد من الرواة أنهم توضئوا من ذَلِكَ النوم، ولا يدل قوله: ثم استيقظوا عَلَى النوم المستغرق؛ لأن العرب تقول: استيقظ من سنته وغفلته، وإلى هذا ذهب الشافعي في نوم الجالس الممكن (^٤)، ويشبه أيضًا مذهب مالك في مراعاته النوم الخفيف في كل الأحوال؛ لأنه ليس بحدث، وهو\n_________\n(^١) الذي في \"سنن النسائي\" حديث ابن عباس وليس ابن عمر.\n(^٢) النسائي ١/ ٢٦٥ - ٢٦٦.\n(^٣) مسلم (٦٣٩) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٤) انظر: \"البيان\" ١/ ١٧٧.","vol":"6","page":241},{"text":"رد عَلَى المزني أنه حدث، لأنه محال أن يذهب عَلَى الصحابة ذَلِكَ فيصلوا بالنوم ولا يسألوا عن ذلك. وقد رُوِي عن ابن عمر (^١) وابن عباس (^٢)، وأبي أمامة (^٣)، وأبي هريرة (^٤) أنهم كانوا ينامون قعودًا ولا يتوضئون، فدل عَلَى خفة ذلك.\nوأما ما جاء عن أنس أنهم حين كانوا ينتظرون رسول الله - ﷺ - ناموا مضطجعين، ثم صلوا ولم يتوضئوا (^٥). ذكره الطبري، عن شعبة، عن قتادة، عن أنس قَالَ: كان أصحاب النبي - ﷺ - ينتظرون الصلاة مع الرسول، فيضعون جنوبهم، ثم يقومون فيصلون ولايتوضئون. فظاهره أنه لا نقض بذلك، وهو قول أبي موسى الأشعري (^٦)، وأبي مجلز، وعمرو بن دينار (^٧).\n_________\n(^١) رواه عبد الرزاق ١/ ١٣٠ (٤٨٤، ٤٨٥)، وابن أبي شيبة ١/ ١٢٣ (١٤٠٢) بنحوه، والبيهقي ١/ ١٢٠.\n(^٢) رواه عبد الرزاق ١/ ١٢٩ (٤٧٩)، وابن أبي شيبة ١/ ١٢٤ (١٤١٢)، كلاهما بلفظ أن ابن عباس قال: وجب الوضوء على كل نائم إلا من أخفق خفقة برأسه.\n(^٣) رواه ابن أبي شيبة ١/ ١٢٣ (١٤٠٣).\n(^٤) رواه عبد الرزاق ١/ ١٢٩ (٤٨١) بلفظ: عن أبي هريرة، قال: من استحق النوم فعليه الوضوء. وابن أبي شيبة ١/ ١٢٤ (١٤١٦) بلفظ: عن أبي هريرة، قال: من استحق نومًا فقد وجب عليه الوضوء. زاد ابن علية: قال الجريري: فسألنا عن استحقاق النوم، فقال: إذا وضع جنبه.\nورواه البيهقي ١/ ١٢٢ - ١٢٣ بلفظ: عن أبي هريرة، قال: ليس على المحتبي النائم ولا على القائم النائم ولا على الساجد النائم وضوء حتى يضطجع، فإذا اضطجع توضأ.\n(^٥) رواه مسلم (٣٧٦/ ١٢٥) كتاب: الحيض، باب: الدليل على أن نوم الجالس لا ينقض الوضوء، وأبو داود (٢٠٠)، والترمذي (٧٨)، وأحمد ٣/ ٢٧٧.\n(^٦) رواه ابن أبي شيبة ١/ ١٢٤ (١٤١٥).\n(^٧) انظر: \"الحاوي\" ١/ ١٧٨.","vol":"6","page":242},{"text":"فقد جاء في حديث قتادة، عن أنس ما هو دال لما قلنا، وهو قوله: ثم يقومون فمنهم من يتوضأ، ومنهم من لا يتوضأ. ذكره الطبري، فبان بذلك أن النوم المستغرق ناقض وأن الخفيف لا ينقض، ويحمل ذَلِكَ عَلَى الحالتين، وقد سلف الكلام عَلَى حكم النوم في الطهارة مستوفي.","vol":"6","page":243},{"text":"<span data-type='title' id=toc-589>٢٥ - باب وَقْت العِشَاءِ إِلَى نِصْفِ اللَّيْلِ</span>\nوَقَالَ أَبُو بَرْزَةَ: كَانَ النَّبِيُّ - ﷺ - يَسْتَحِبُّ تَأْخِيرَهَا. [انظر: ٥٤١]\n\n٥٧٢ - حَدَّثَنَا عَبْدُ الرَّحِيمِ الْمُحَارِبِيُّ قَالَ: حَدَّثَنَا زَائِدَةُ عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسٍ قَالَ: أَخَّرَ النَّبِيُّ - ﷺ - صَلَاةَ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ، ثُمَّ صَلَّى، ثُمَّ قَالَ: \"قَدْ صَلَّى النَّاسُ وَنَامُوا، أَمَا إِنَّكُمْ فِي صَلَاةٍ مَا انْتَظَرْتُمُوهَا\". وَزَادَ ابْنُ أَبِي مَرْيَمَ: أَخْبَرَنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي حُمَيْدٌ، سَمِعَ أَنَسًا: كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ خَاتَمِهِ لَيْلَتَئِذٍ. [٦٠٠، ٦٦١، ٨٤٧، ٥٨٦٩ - مسلم: ٦٤٠ - فتح: ٢/ ٥١]\nهذا الحديث سلف في باب وقت العصر (^١). ثم ساق بإسناده حديث أنس: قَالَ: أَخَّرَ النَّبِيُّ - ﷺ - صَلَاةَ العِشَاءِ إلى نِصْفِ اللَّيْلِ، ثُمَّ صَلَّى، ثُمَّ قَالَ: \"رقد صَلَّى النَّاسُ وَنَامُوا، أَمَا إِنَّكُمْ فِي صَلَاةٍ مَا انْتَظَرْتُمُوهَا\". وَزَادَ ابن أبِي مَرْيَمَ: ثنا يَحْيَى بْنُ أَيُّوبَ، حدَّثَنِي حُمَيْدٌ، سَمِعَ أَنَسًا: كَأَنِّي أَنْظُرُ إلى وَبِيصِ خَاتَمِهِ لَيْلَتَئِذٍ.\nهذا الحديث أخرجه البخاري في مواضع أخر، في باب من جلس في (المسجد) (^٢) ينتظر العشاء، وفيه: إلى شطر الليل (^٣)، وفي باب: السمر في الفقه والخير بعد العشاء (^٤). وفي باب: يستقبل الإمام الناس إذا سلم (^٥)، واللباس (^٦).\n_________\n(^١) سلف برقم (٥٤٧).\n(^٢) كذا في (ج)، (س): المجلس. وما في \"صحيح البخاري\": المسجد.\n(^٣) سيأتى برقم (٦٦١) كتاب: الأذان.\n(^٤) سيأتى برقم (٦٠٠).\n(^٥) سيأتى برقم (٨٤٧) كتاب: الأذان.\n(^٦) سيأتى برقم (٥٨٦٩) باب: فَصّ الخاتم.","vol":"6","page":244},{"text":"وهذا التعليق ذكره في اللباس أيضًا بلفظ: وقال يحيى بن أيوب، عن حميد فذكره (^١) وأخرجه مسلم أيضًا (^٢).\nواختلف الناس في آخر وقت العشاء عَلَى أقوال:\nأحدها: أن آخره ثلث الليل، روي عن عمر بن الخطاب (^٣)، وأبي هريرة (^٤)، وعمر بن عبد العزيز (^٥)، ومكحول (^٦)، وإليه ذهب مالك لغير أصحاب الضرورات (^٧). وفيه حديث من طريق علي أخرجه الطبري في \"تهذيبه\". واقتداء بحديث جبريل من طريق جابر صححه ابن خزيمة وغيره (^٨).\n_________\n(^١) ذكره عقب حديث رقم (٥٨٧٠) باب: فَصّ الخاتم.\n(^٢) مسلم (٦٤٠) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٣) رواه عبد الرزاق ١/ ٥٥٦ (٢١٠٨ - ٢١٠٩)، ١/ ٥٦٠ (٢١٢٨) كتاب: الصلاة، باب: وقت العشاء الآخرة، ورواه ابن أبي شيبة ١/ ٢٩١ (٣٣٣٩) كتاب: الصلوات، في العشاء الآخرة تعجل أو تؤخر.\n(^٤) رواه ابن أبي شيبة ١/ ٢٩١ (٣٣٣٨) كتاب: الصلوات، في العشاء الآخرة تعجل أو تؤخر.\n(^٥) رواه عبد الرزاق ١/ ٥٥٦ (٢١١٠) كتاب: الصلاة، باب: وقت العشاء الآخرة.\n(^٦) رواه ابن أبي شيبة ١/ ٢٩١ (٣٣٤٣) كتاب: الصلوات، في العشاء الآخرة تعجل أو تؤخر.\n(^٧) انظر: \"المعونة\" ١/ ٨٠.\n(^٨) يشير إلى حديث جابر، وفيه أن جبريل جاءه للعشاء حين ذهب ثلث الليل الأول، فقال: قم فصلِّ. فصلَّى العشاء.\nرواه الترمذي (١٥٠)، والنسائي ١/ ٢٦٣، وأحمد ٣/ ٣٣٠، وابن خزيمة ١/ ١٨٢ (٣٥٣)، وابن حبان ٤/ ٣٣٥ - ٣٣٦ (١٤٧٢)، والدارقطني ١/ ٢٥٦، والحاكم ١/ ١٩٥ - ١٩٦، والبيهقي ١/ ٣٦٨.\nقال الترمذي: حسن صحيح غريب … وحديث جابر في المواقيت قد رواه عطاء بن أبي رباح، وعمرو بن دينار وأبو الزبير، عن جابر بن عبد الله، عن النبي - ﷺ -، نحو حديث وهب بن كيسان، عن جابر عن النبي - ﷺ -. =","vol":"6","page":245},{"text":"ثانيها: إلى ربعه، قَالَه النخعي (^١)، ولا متمسك له واضح، وهذا ما حكاه عنه ابن بطال (^٢)، وحكى عنه ابن المنذر في \"إشرافه\" موافقة الثالث.\nثالثها: إلى نصفه، قاله ابن حبيب والثوري أيضًا، وحكاه ابن بطال عن أبي حنيفة أيضًا (^٣).\nرابعها: إلى طلوع الفجر الثاني، وهو قول الجمهور، والأصح عند الشافعية أن وقتها المختار إلى الثلث، وأغرب الاصطخري فقال بخروج الوقت المختار يخرج الوقت.\n_________\n= قال العلامة أحمد شاكر معلقًا على قول الترمذي: (غريب):\nهو حديث صحيح كما صححه الحاكم والذهبي، وفي وصف الترمذي له بأنه غريب نظر؛ لأنه سيذكر من رواه عن جابر غير وهب، وبذلك لا يكون غريبًا.\nوصححه ابن خزيمة، وابن حبان والحاكم. وصححه الألباني في \"الإرواء\" (٢٥٠).\n(^١) رواه ابن أبي شيبة ١/ ٢٩١ (٣٣٤١) كتاب: الصلوات، في العشاء الآخرة تعجل أو تؤخر.\n(^٢) \"شرح ابن بطال\" ٢/ ١٩٨.\n(^٣) المصدر السابق.","vol":"6","page":246},{"text":"<span data-type='title' id=toc-590>٢٦ - باب فَضْلِ صَلَاةِ الفَجْرِ</span>\n٥٧٣ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ: قَالَ لِي جَرِيرُ بْنُ عَبْدِ اللهِ كُنَّا عِنْدَ النَّبِيِّ - ﷺ - إِذْ نَظَرَ إِلَى الْقَمَرِ لَيْلَةَ الْبَدْرِ فَقَالَ: \"أَمَا إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا، لَا تُضَامُّونَ -أَوْ لَا تُضَاهُون- فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ، وَقَبْلَ غُرُوبِهَا فَافْعَلُوا\". ثُمَّ قَالَ: \" ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا﴾ \" [طه: ١٣٠] [انظر: ٥٥٤ - مسلم:٦٣٣ - فتح: ٢/ ٥٢]\n\n٥٧٤ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ قَالَ: حَدَّثَنَا هَمَّامٌ، حَدَّثَنِي أَبُو جَمْرَةَ، عَنْ أَبِي بَكْرِ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ صَلَّى الْبَرْدَيْنِ دَخَلَ الْجَنَّةَ\". وَقَالَ ابْنُ رَجَاءٍ: حَدَّثَنَا هَمَّامٌ عَنْ أَبِي جَمْرَةَ، أَنَّ أَبَا بَكْرِ بْنَ عَبْدِ اللهِ بْنِ قَيْسٍ أَخْبَرَهُ بِهَذَا.\nحَدَّثَنَا إِسْحَاقُ، عَنْ حَبَّانَ، حَدَّثَنَا هَمَّامٌ حَدَّثَنَا أَبُو جَمْرَةَ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ. [مسلم: ٦٣٥ - فتح:٢/ ٥٢]\nذكر فيه حديثين:\nأحدهما: حديث جرير السالف في فضل صلاة العصر (^١) فراجعه: وهو دال عَلَى فضل المبادرة والمحافظة عَلَى صلاة الصبح والعصر، وأن بذلك ينال رؤية الله تعالى يوم القيامة؛ وخصَّا بالذكر لفضلهما باجتماع ملائكة الليل والنهار فيهما، وهو معنى قوله تعالى: ﴿إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ [الإسراء: ٧٨] وليلة البدر ليلة أربع عشرة، كما جاء في رواية أخرى (^٢)، سمي بدرًا لتمامه. وقيل: لمبادرته الشمس بالطلوع.\n_________\n(^١) سلف برقم (٥٥٤).\n(^٢) سيأتي برقم (٤٨٥١) كتاب: التفسير، باب: قوله: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا﴾.","vol":"6","page":247},{"text":"الثاني: حديث أبي موسى: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ صَلَّى البَرْدَيْنِ دَخَلَ الجَنَّةَ\". وَقَالَ ابن رَجَاءٍ: ثنَا هَمَّامٌ، عَنْ أَبِي جَمْرَةَ، عن أبي بَكْرِ، عن أبيه بهذا.\nوهذا الحديث أخرجه مسلم أيضًا (^١)، والتعليق أسنده الطبراني عن عثمان بن عمر الضبي، ثَنَا عبد الله بن رجاء (^٢). وفائدته عند البخاري نسبة أبي بكر إلى أبيه أبي موسى الأشعري؛ لأن الناس اختلفوا في أبي بكر هذا، ابن من هو؟ فقال الدارقطني نقلًا عن بعض أهل العلم: هو أبو بكر ابن عمارة بن رؤيبة الثقفي، وهذا الحديث محفوظ عنه. وقال البزار: لا نعلمه يروى عن أبي موسى إلا من هذا الوجه، وإنما يعرف عن أبي بكر بن عمارة، عن أبيه، ولكن هكذا قَالَ همام (^٣). يعنيان بذلك حديث أبي بكر بن عمارة المخرَّج عند مسلم: \"لن يلج النار أحدٌ صلى قبل طلوع الشمس وقبل غروبها\" يعني: الفجر و[العصر] (^٤) (^٥)، وهما البردان، سميا بذلك؛ لأنهما يفعلان وقت البرد ولطيب الهواء فيه، وأبعد من ضم إليهما المغرب فيما حكاه ابن بطال عن أبي عبيدة، وخصَّا بالذكر لشهود الملائكة فيهما (^٦). وقال القزاز: بشر بذلك كل من صلاهما معه في أول فرضه إلى أن نسخ ليلة الإسراء.\n_________\n(^١) مسلم برقم (٦٣٥) كتاب: المساجد، باب: فضل صلاتي الصبح والعصر والمحافظة عليهما.\n(^٢) ووصله أيضًا ابن حجر في \"التغليق\" ٢/ ٢٦١ - ٢٦٢.\n(^٣) \"مسند البزار\" ٨/ ٩٥ - ٩٧ بعد حديث رقم (٣٠٩٥).\n(^٤) في (س): الصبح، والصواب: ما أثبتناه من \"صحيح مسلم\".\n(^٥) مسلم برقم (٦٣٤) كتاب: المساجد، باب: فضل صلاتي الصبح والعصر. عليهما.\n(^٦) \"شرح ابن بطال\" ٢/ ١٩٩.","vol":"6","page":248},{"text":"وقوله: \"دخل الجنة\" إما أن يكون خرج مخرج الغالب؛ لأن الغالب أن من صلاهما ورعى حقوقهما انتهى عما ينافيهما من فحشاء ومنكر؛ لأن الصلاة تنهى عنهما، أو يكون آخر أمره دخولها.","vol":"6","page":249},{"text":"<span data-type='title' id=toc-591>٢٧ - باب وَقْتِ الفَجْرِ</span>\n٥٧٥ - حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ قَالَ: حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ حَدَّثَهُ، أَنَّهُمْ تَسَحَّرُوا مَعَ النَّبِيِّ - ﷺ - ثُمَّ قَامُوا إِلَى الصَّلَاةِ. قُلْتُ: كَمْ بَيْنَهُمَا؟ قَالَ: قَدْرُ خَمْسِينَ أَوْ سِتِّينَ، يَعْنِي: آيَةً. ح. [١٩٢١ - مسلم: ١٠٩٧ - فتح: ٢/ ٥٣]\n\n٥٧٦ - حَدَّثَنَا حَسَنُ بْنُ صَبَّاحٍ، سَمِعَ رَوْحًا، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ نَبِيَّ اللهِ - ﷺ - وَزَيْدَ بْنَ ثَابِتٍ تَسَحَّرَا، فَلَمَّا فَرَغَا مِنْ سَحُورِهِمَا قَامَ نَبِيُّ اللهِ - ﷺ - إِلَى الصَّلَاةِ فَصَلَّى. قُلْنَا لأَنَسٍ: كَمْ كَانَ بَيْنَ فَرَاغِهِمَا مِنْ سَحُورِهِمَا وَدُخُولِهِمَا فِي الصَّلَاةِ؟ قَالَ: قَدْرُ مَا يَقْرَأُ الرَّجُلُ خَمْسِينَ آيَةً. [١١٣٤ - فتح: ٢/ ٥٤]\n\n٥٧٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ، عَنْ أَبِي حَازِمٍ أَنَّهُ سَمِعَ سَهْلَ بْنَ سَعْدٍ يَقُولُ: كُنْتُ أَتَسَحَّرُ فِي أَهْلِي، ثُمَّ يَكُونُ سُرْعَةٌ بِي أَنْ أُدْرِكَ صَلَاةَ الْفَجْرِ مَعَ رَسُولِ اللهِ - ﷺ -. [١٩٢٠ - فتح: ٢/ ٥٤]\n\n٥٧٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: أَخْبَرَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ قَالَتْ: كُنَّ نِسَاءُ الْمُؤْمِنَاتِ يَشْهَدْنَ مَعَ رَسُولِ اللهِ - ﷺ - صَلَاةَ الْفَجْرِ مُتَلَفِّعَاتٍ بِمُرُوطِهِنَّ، ثُمَّ يَنْقَلِبْنَ إِلَى بُيُوتِهِنَّ حِينَ يَقْضِينَ الصَّلَاةَ، لَا يَعْرِفُهُنَّ أَحَدٌ مِنَ الْغَلَسِ. [انظر: ٣٧٢ - مسلم: ٦٤٥ - فتح: ٢/ ٥٤]\nذكر فيه ثلاثة أحاديث:\nأحدها: خديث أنس بن مالك: أَنَّ زَيْدَ بْنَ ثَابِتِ حَدَّثَهُ، أَنَّهُمْ تَسَحَّرُوا مَعَ النَّبِيِّ - ﷺ - ثُمَّ قَامُوا إِلَى الصلاة. قُلْتُ: كَمْ بَيْنَهُمَا؟ قَالَ: قَدْرُ خَمْسِينَ أَوْ سِتِّينَ آيَةً.\nوفي رواية. عنه أَن نَبِيَّ الله - ﷺ - وَزَيْدَ بْنَ ثَابِتٍ تَسَحَّرَا، فَلَمَّا فَرَغَا مِنْ سَحُورِهِمَا قَامَ نَبِيُّ اللهِ - ﷺ - إِلَى الصَّلَاةِ فَصَلَّى. قُلْنَا لأَنَسٍ: كَمْ كَانَ بَيْنَ","vol":"6","page":250},{"text":"فَرَاغِهِمَا (مِنْ) (^١) سَحُورِهِمَا وَدُخُولِهِمَا فِي الصَّلَاةِ؟ قَالَ: قَدْرُ مَا يَقرَأ الرَّجُلُ خَمْسِينَ آيَةً.\nثانيها: حديث سهل بن سعد: كُنْتُ أَتَسَحرُ فِي أهْلِي، ثُمَّ يَكُونُ سُرْعَةٌ أَنْ أُدْرِكَ صَلَاةَ الفَجْرِ مَعَ رَسُولِ اللهِ - ﷺ -.\nثالثها: حديث عائشة: كُنَّ نِسَاءُ المُؤمِنَاتِ يَشْهَدْنَ مَعَ رَسُولِ اللهِ - ﷺ - صَلَاةَ الفَجْرِ مُتَلَفِّعَاتٍ بِمُرُوطِهِنًّ، ثُمًّ يَنْقَلِبنَ إلَى بُيُوتِهِنَّ حِينَ يَقضِينَ الصَّلَاةَ، لَا يَعْرِفُهُن أحَدٌ مِنَ الغَلَسِ.\nحديث عائشة هدا تقدم أوائل الصلاة (^٢)، وتقدم الكلام عليه واضحًا. والطريق الأول من حديث أنس أخرجه مسلم (^٣).\nوالثاني: أخرجه النسائي الصوم (^٤)، وتارة يجعل من مسند أنس عن زيد، وتارة من مسند أنس (^٥)، ويأتي أيضًا في صلاة الليل والصوم (^٦).\nوقد رواه الطحاوي عنهما (^٧). وللنسائى وأبن حبان: قَالَ لي رسول الله - ﷺ -: \"يا أنس، إني أريد الصيام أطعمني شيئًا\" فجئته بتمر وإناء فيه ماء، وذلك بعدما أذن بلال، قال: \"يا أنس: انظر رجلًا يأكل معي\" فدعرت زيد بن ثابت، فجاء، فقال: إني قد شربت شربة سويق، وأنا\n_________\n(^١) في (س): (و) والمثبت هو الصحيح من \"الصحيح\".\n(^٢) سلف برقم (٣٧٢) باب: في كم تصلي المرأة في الثياب.\n(^٣) مسلم (١٠٩٧) كتاب: الصيام، باب: فضل السحرر وتأكيد استحبابه واستحباب تأخيره وتعجيل الفطر.\n(^٤) النسائي ٤/ ١٤٣.\n(^٥) المصدر السابق.\n(^٦) سيأتي برقم (١١٣٤) أبواب التهجد، باب: من تسحر فلم ينم حتى صلى الصبح، وبرقم (١٩٢١) باب: قدركم بين السحور وصلاة الفجر.\n(^٧) \"شرح معاني الآثار\" ١/ ١٧٧.","vol":"6","page":251},{"text":"أريد الصيام. فقال رسول الله - ﷺ -: \"وأنا أريد الصيام\" فتسحر معه ثم قام فصلى ركعتين، ثم خرج إلى الصلاة (^١). قَالَ الإسماعيلي: قَالَ خالد بن الحارث، عن سعيد في هذا الحديث: أنس عن زيد. وأصحاب سعيد يقولون: عن أنس. وقال خالد بن الحارث: أنس القائل: كم كان بينهما؟ وفي حديث همام: قلت لزيد: كم كان بينهما؟ ويزيد بن زريع يقول لأنس: كم كان بينهما؟ وهما جميعًا سائغان أن يكون أنس سأل زيدًا فأخبره، وأن يكون قتادة أو غيره سأل أنسًا فأرسل له قدر ما كان بينهما كما أرسل أصل الخبر، فلم يقل: عن زيد. ومن تراجم البخاري عَلَى هذا الحديث في الصيام باب: قدر كم بين السحور وصلاة الصبح؟ فذكر خمسين آية (^٢)، ومراده بالصلاة: دخول وقتها.\nوحديث سهل ذكره في الصوم أيضًا، أخرجه هنا عن إسماعيل بن أبي أويس عن أخيه، عن سليمان، عن أبي حازم، عن سهل.\nوأخرجه في الصوم عن محمد بن عبيد الله، عن (عبد العزيز) (^٣) بن أبي حازم، عن أبيه (^٤). وادعى خلف أن البخاري أخرجه في الصوم عن قتيبة عن عبد العزيز بن أبي حازم. ولم يُر ذَلِكَ فيه، ولا ذكره أبو مسعود ولا الطرقي (^٥).\n_________\n(^١) رواه النسائي ٤/ ١٤٧، وابن حبان ٤/ ٣٦٤ - ٣٦٥ (١٤٩٧).\n(^٢) سيأتي برقم (١٩٢١).\n(^٣) في (ج)، و(س) إسحاق: وهو خطأ، بل هو عبد العزيز بن أبي حازم، وسيذكره المؤلف هناك على الصواب، وهذا هو في \"اليونينية\" ٣/ ٢٩، دون أي اختلاف.\n(^٤) سيأتي برقم (١٩٢٠) باب: تأخير السحور.\n(^٥) هو الحافظ أبو العباس: أحمد بن ثابت بن محمد بن محمد الطرقي -بفتح الطاء المهملة وسكون الراء وبعدها قاف- وطرق: قرية من أصبهان. كان عارفًا بالفقه والأصول والأدب حسن التصنيف، قال الصفدي: قال السمعاني: سمعت جماعة =","vol":"6","page":252},{"text":"أما فقه الباب: فالإجماع قائم عَلَى أن وقت صلاة الصبح انصداع الفجر، وهو البياض المعترض في أفق السماء من جهة المشرق، وهو الفجر الثاني الصادق، أي: لأنه صدق في الصبح وبيَّنه لا الفجر الأول الكاذب الذي يبدو ضوؤه مستطيلًا ذاهبًا في السماء كذنب السرحان وهو الذئب، وقيل: الأسد، ثم ينمحي أثره ويصير الجو أظلم ما كان، سمي كاذبًا؛ لأنه يضيء ثم يسود، ويذهب النور فكأنه كاذب، وشبه بذنب السرحان لطوله؛ ولأن ضوءه يكون في الأعلى دون الأسفل، كما أن الذنب يكثر شعر ذنبه في أعلاه دون أسفله.\nوالأحكام متعلقة بالفجر الثاني دون الأول، ولا يتعلق بالأول شيء من الأحكام. وفيه في الدارقطني حديث من طريق عبد الرحمن بن ثوبان، وغيره (^١).\n_________\n= يقولون: إنه كان يقول: إن الروح قديمة.\nقال الصفدي: قال ابن النجار: له مصنفات حسنة منها كتاب: \"اللوامع في أطراف الصحيحين\" توفي سنة إحدى وعشرين وخمسمائة. انظر ترجمته في \"تاريخ الإسلام\" ٣٦/ ٦٣، \"الوافي بالوفيات\" ٦/ ٢٨٢ (٢٧٧٨).\n(^١) الدارقطني ٢/ ١٦٥، ورواه الطبري في \"تفسيره\" ٢/ ١٧٩ (٣٠٠٣)، والبيهقي ٤/ ٢١٥، وابن كثير في \"تفسيره\" ٢/ ٢٠٣ كلهم عن محمد بن عبد الرحمن بن ثوبان مرفوعًا. قال الدارقطني: مرسل. وقال البيهقي: مرسل، وقد روي موصولًا بذكر جابر بن عبد الله فيه. وقال ابن كثير: مرسل جيد.\nوروي موصولًا عن محمد بن عبد الرحمن بن ثوبان، عن جابر بن عبد الله، رواه الحاكم ١/ ١٩١، والبيهقي ١/ ٣٧٧.\nقال الحاكم: إسناده صحيح. وقال البيهقي: روي موصولًا، وروي مرسلًا وهو أصح. وله شاهد من حديث ابن عباس مرفوعًا رواه ابن خزيمة ١/ ١٨٤ - ١٨٥ (٣٥٦)، والحاكم ١/ ٤٢٥، والبيهقي ١/ ٣٧٧. صححه الحاكم، وقال البيهقي: رواه أبو أحمد مسندًا، ورواه غيره موقوفًا، والموقوف أصح. فالحديث صحيح مرفوعًا بشواهده، صححه الألباني في \"الصحيحة\" (٦٩٣، ٢٠٠٢).","vol":"6","page":253},{"text":"واختلف في آخر وقته: فذهب الجمهور إلى أن آخره طلوع أول جرم الشمس، وهو مشهور مذهب مالك (^١)، وروى عنه ابن القاسم وابن عبد الحكم أن آخر وقتها الإسفار الأعلى (^٢)، وعلى هذأ فما بعد الإسفار وقت لأصحاب الأعذار، ويؤثم من أخر الصلاة إلى ذَلِكَ الوقت، بخلاف الأول. وعن الإصطخري: من صلاها بعد الأسفار الشديد يكون قاضيًا، واستدل بحديث أبي موسى أنه - ﵇ - صلى بالسائل الفجر في اليوم الثاني حين انصرف منها، والقائل يقول: قد طلعت الشمس أو كادت. وقال: \"الوقت ما بين هذين\" (^٣) وظاهره أن آخر وقتها يخرج قبل طلوع الشمس بيسير، وهو الذي يقدر بإدراك ركعة كما في الحديث، والجمهور استدلوا بالأحاديث التي فيها: \"إذا صليتم الفجر، فإنه وقت إلى أن يطلع قرن الشمس\" (^٤).\n_________\n(^١) انظر: \"المعونة\" ١/ ٨١.\n(^٢) \"النوادر والزيادات\" ١/ ١٥٣.\n(^٣) رواه مسلم برقم (٦١٤) كتاب: المساجد، باب: أوقات الصلوات الخمس.\n(^٤) رواه مسلم (٦١٢) كتاب: المساجد، باب: أوقات الصلوات الخمس. من حديث عبد الله بن عمرو.","vol":"6","page":254},{"text":"<span data-type='title' id=toc-592>٢٨ - باب مَنْ أَدْرَكَ مِنَ الفَجْرِ رَكْعَةً</span>\n٥٧٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ وَعَنْ بُسْرِ بْنِ سَعِيدٍ وَعَنِ الأَعْرَجِ يُحَدِّثُونَهُ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ أَدْرَكَ مِنَ الصُّبْحِ رَكْعَةً قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَقَدْ أَدْرَكَ الصُّبْحَ، وَمَنْ أَدْرَكَ رَكْعَةً مِنَ الْعَصْرِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَقَدْ أَدْرَكَ الْعَصْرَ\". [انظر: ٥٥٦ - مسلم: ٦٠٧، ٦٠٨ - فتح: ٢/ ٥٦]\nذكر فيه حديث أبي هريرة مرفوعًا: \"مَنْ أَدْرَكَ مِنَ الصُّبْحِ رَكْعَةً قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَقَدْ أَدْرَكَ الصُّبْحَ، وَمَنْ أَدْرَكَ رَكْعَةً مِنَ العَصْرِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَقَدْ أَدْرَكَ العَصْرَ\".","vol":"6","page":255},{"text":"<span data-type='title' id=toc-593>٢٩ - باب مَنْ أَدْرَكَ مِنَ الصَّلَاةِ رَكْعَةً</span>\n٥٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ أَدْرَكَ رَكْعَةً مِنَ الصَّلَاةِ فَقَدْ أَدْرَكَ الصَّلَاةَ\". [انظر: ٥٥٦ - مسلم: ٦٠٧، ٦٠٨ - فتح: ٢/ ٥٧]\nذكر فيه حديث أبي هريرة أيضًا مرفوعًا: \"مَنْ أَدْرَكَ رَكعَةً مِنَ الصَّلَاةِ فَقَدْ أَدْرَكَ الصَّلَاةَ\".\nوالحديثان في \"صحيح مسلم\" أيضًا (^١)، وقد سلف في باب: من أدرك ركعة من العصر قبل الغروب. إخراجه له من حديث أبي هريرة أيضًا بلفظ: سجدة. بدل: ركعة (^٢). وهي هي كما سلف. وذكر أبو العباس الطرقي في هذين الحديثين في ترجمة واحدة، وأن أبا هريرة رواه عن النبي - ﷺ -، وقال: في الباب عن عمر بن الخطاب وأبي سعيد الخدري. وفي رواية لابن عبد البر من حديث أبي صالح عن أبي هريرة \"فلم تفته\" (^٣) فيهما. وأخرجه مسلم من حديث عائشة مرفوعًا (^٤) كما سلف هناك بالكلام عليه مبسوطًا.\n_________\n(^١) رواه مسلم (٦٠٧ - ٦٠٨) كتاب: المساجد، باب: من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة.\n(^٢) سلف برقم (٥٥٦).\n(^٣) رواه ابن عبد البر في \"التمهيد\" ٣/ ٢٧٢ - ٢٧٣.\n(^٤) مسلم (٦٠٩) كتاب: المساجد، باب: من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة.","vol":"6","page":256},{"text":"<span data-type='title' id=toc-594>٣٠ - باب الصَّلَاةِ بَعْدَ الْفَجْرِ حَتَّى تَرْتَفِعَ الشَّمْسُ</span>\n٥٨١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَبِي العَالِيَةِ، عَنِ ابن عَبَّاسٍ قَالَ شَهِدَ عِنْدِي رِجَالٌ مَرضِيُّونَ، وَأَرْضَاهُمْ عِنْدِي عُمَرُ: أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ الصَّلَاةِ بَعْدَ الصُّبْحِ حَتَّى تَشرُقَ الشَّمْسُ، وَبَعْدَ العَصْرِ حَتَّى تَغْرُبَ. [مسلم: ٨٢٦ - فتح: ٢/ ٥٨]\nحَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ سَمِعْتُ أَبَا العَالِيَةِ، عَنِ ابن عَبَّاسٍ قَالَ: حَدَّثَنِي نَاسٌ بهذا.\n\n٥٨٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ هِشَامٍ قَالَ أَخْبَرَنِي أَبِي قَالَ أَخْبَرَنِي ابْنُ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - \"لَا تَحَرَّوْا بِصَلَاتِكُمْ طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا\". [٥٨٥، ٥٨٩، ١١٩٢، ١٦٢٩، ٣٢٧٣ - مسلم: ٨٢٨ - فتح: ٢/ ٥٨]\n\n٥٨٣ - وَقَالَ: حَدَّثَنِي ابْنُ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَأَخِّرُوا الصَّلَاةَ حَتَّى تَرْتَفِعَ، وَإِذَا غَابَ حَاجِبُ الشَّمْسِ فَأَخِّرُوا الصَّلَاةَ حَتَّى تَغِيبَ\". تَابَعَهُ عَبْدَةُ. [٣٢٧٢ - مسلم: ٨٢٩ - فتح: ٢/ ٥٨]\n\n٥٨٤ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ عَنْ عُبَيْدِ اللهِ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعَتَيْنِ، وَعَنْ لِبْسَتَيْنِ، وَعَنْ صَلَاتَيْنِ: نَهَى عَنِ الصَّلَاةِ بَعْدَ الْفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ، وَبَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَعَنِ اشْتِمَالِ الصَّمَّاءِ، وَعَنْ الاِحْتِبَاءِ فِي ثَوْبٍ وَاحِدٍ يُفْضِي بِفَرْجِهِ إِلَى السَّمَاءِ، وَعَنِ الْمُنَابَذَةِ وَالْمُلَامَسَةِ. [انظر: ٣٦٨ - مسلم: ٨٢٥، ١٥١١ - فتح: ٢/ ٥٨]\nذكر فيه ثلاثة أحاديث:\nأحدها: حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: ثَنَا هِشَامٌ، عَنْ قَتَادَةَ عَنْ أَبِي الْعَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ قَالَ شَهِدَ عِنْدِى رِجَالٌ مَرْضِيُّونَ، وَأَرْضَاهُمْ عِنْدِي عُمَرُ: أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ الصَّلَاةِ بَعْدَ الصُّبْحِ حَتَّى تَشْرُقَ الشَّمْسُ، وَبَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ.","vol":"6","page":257},{"text":"ثم قَالَ: حَدَّثنَا مُسَدَّدٌ ثنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، سَمِعْتُ أَبَا العَاليَةِ، عَنِ ابن عَبَّاسٍ قَالَ: حَدَّثَنِي نَاسٌ بهذا.\nوهذا الحديث أخرجه مسلم أيضًا (^١) وقال الترمذي: حسن صحيح، ثم قَالَ: وفي الباب عن جماعة (^٢) عدَّدهم، وأهمل جماعات أيضًا ذكرتهم في شرحي \"للعمدة\" (^٣)، فليراجع منه.\nوبدأ البخاري بالسند الأول لعلوه إلى قتادة، وثنى بالثاني؛ لتصريح قتادة فيه بالسماع، ولمتابعة شعبة هشامًا. وأبو العالية اسمه: رفيع، وهو أحد الأحاديث الأربعة أو الثلاثة التي لم يسمع من ابن عباس غيرها، ولهم ثان: أبو العالية البراء البصري زياد، وقيل: كلثوم. يروي عن ابن عباس أيضًا، أخرج له الشيخان في تقصير الصلاة عن ابن عباس. وذكر الكلاباذي أنهْ أبو العالية رفيع، وقد انتقد عليه في ذَلِكَ، فإن الراوي عنه فيه أيوب، وأيوب لم يذكر له رواية عن أبي العالية رفيع.\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nمعنى شهد: بين وأعلم وأخبر، لا بمعنى الشهادة عند الحكام، كيف وعمر كان قاضيًا للصديق، وخليفة بعده إلى أن مات، ولم يكن ابن عباس قاضيًا له ولا نائبًا في الإمارة، فدل عَلَى ما ذكرناه، ومثله قوله تعالى: ﴿شَهِدَ اللهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ [آل عمران: ١٨] أي: بيَّن، كما قاله الزجاج.\n_________\n(^١) مسلم برقم (٨٢٦) كتاب: صلاة المسافرين، باب: الأوقات التي نهي عن الصلاة فيها.\n(^٢) \"سنن الترمذي\" (١٨٣).\n(^٣) انظر: \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٣٣٣ - ٣٣٤.","vol":"6","page":258},{"text":"وقوله: (مرضيون). أي لا شك في صدقهم ودينهم. وفي الترمذي وغيره: سمعت غير واحد من أصحاب النبي - ﷺ - منهم عمر، وكان من أحبهم إليَّ (^١). وفي هذا رد عَلَى الروافض فيما يدعونه من المباينة بين أهل الكتاب وأكابر الصحابة.\nثانيها:\nقولى: (نهى عن الصلاة بعد الصبح). أي: بعد صلاة الصبح. وبعد العصر: أي: بعد صلاة العصر (^٢)، كما ستعلمه. وادَّعى ابن بطال تواتر النهي فيهما (^٣).\nثالثها:\nتشرق بضم أوله وكسر ثالثه، وبفتح أوله وضم ثالثه، وهو الأكثر عند رواه المشارقة. أشار القاضي عياض إلى ترجيح الأول (^٤)، وهو بمعنى تطلع؛ لأن أكثر الروايات على تطلع. فوجب حمل تشرق في المعنى عَلَى موافقتها، يقال: شرقت الشمس تَشرُق أي: طلعت، ويقال: أشرقت تُشرِق أي: ارتفعت وأضاءت، ومنه قوله تعالى: ﴿وَأَشرَقَتِ اَلأَرْضُ بِنُور رَبِّهَا﴾ [الزمر: ٦٩] أي: أضاءت. فمن فتح التاء هنا احتج بأن في باقي الروايات: حَتَّى تطلع الشمس. فوجب حمل هذِه عَلَى موافقتها، ومن ضم احتج بأحاديث النهي عن الصلاة عند\n_________\n(^١) رواه الترمذي (١٨٣)، ومسلم (٨٢٦)، والنسائي ١/ ٢٧٦ - ٢٧٧، وأبو يعلى ١/ ١٣٧ (١٣٧)، وابن خزيمة ٢/ ٢٥٤ (١٢٧٢).\n(^٢) كما سيأتي من حديث أبي سعيد الخدري (١١٩٧) كتاب: فضل الصلاة في مسجد مكة والمدينة، باب: مسجد بيت المقدس.\n(^٣) انظر: \"شرح ابن بطال\" ٢/ ٢٠٧.\n(^٤) \"إكمال المعلم\" ٣/ ٢٠٣.","vol":"6","page":259},{"text":"الطلوع، وعن الصلاة إذا بدا حاجب الشمس حَتَّى تبرز، وحديث ثلاث ساعات حين تطلع الشمس بازغة حَتَّى ترتفع، وكل هذا يبين أن المراد بالطلوع في الروايات الأخر: ارتفاعها وإشراقها وإضاءتها لا مجرد قرصها (^١). وحكى الزجاج فيما حكاه ابن الجوزي: أشرقت: أضاءت وصفت. وشرقت: طلعت، وعلى هذا أكثر أهل اللغة. وقال بعضهم: هما بمعنى واحد.\nرابعها:\nقام الإجماع عَلَى كراهة صلاة لا سبب لها في أوقات النهي، وعلى جواز الفرائض المؤداَّة فيها، واختلفوا فيما إذا كان له سبب، فأباحه الشافعي وطائفة إذا كان السبب سابقًا أو مقارنًا (^٢)، وذهب أبو حنيفة وآخرون إلى بقاء النهي لعموم الأحاديث، وتباح الفوائت عنده بعد الصبح والعصر ولا تباح في الأوقات الثلاث إلا عصر يومه، فيباح عند الاصفرار (^٣)، ومشهور مذهب داود: منع الصلاة في هذِه الأوقات مطلقًا سواء ذات السبب وغيرها، وهو رواية عن أحمد (^٤) ونقل القاضى عن داود أنه أباحها بسبب ودونه. واحتج الشافعي ومن وافقه بأنه ثبت أن النبي - ﷺ - قضى سنة الظهر بعد العصر، وهذا تصريح في قضاء السنة الفائتة، فالحاضرة أولى والفريضة المقضية أولى، وكذا الجنازة، وهو إجماع فيها، وإن حُكي عن الكرخي المنع، وقال - ﷺ -\n_________\n(^١) انظر: \"الصحاح\" ٤/ ١٥٠١، \"النهاية في غريب الحديث\" ٢/ ٤٦٤، مادة: (شرق).\n(^٢) \"الأم\" ١/ ١٣٢.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ٢٩٦.\n(^٤) انظر: \"المغني\" ٢/ ٥٣٣.","vol":"6","page":260},{"text":"في التحية: \"إذا دخل أحدكم المسجد فلا يجلس حَتَّى يصلي ركعتين\" (^١) وهذا خاص، وحديث النهي عن الصلاة في هذِه الأوقات عام، وقد دخله التخصيص بصلاة الصبح والعصر وصلاة الجنازة كما سلف، وبحديث: \"من نام عن صلاة أو نسيها فليصلها إذا ذكرها\" (^٢).\nوأما حديث التحية: فهو عَلَى عمومه لم يدخله تخصيص، ولهذا أمر بهما الداخل والإمام يخطب.\nخامسها:\nالكراهة في هذين الوقتين تتعلق بالفعل كما أسلفته، حَتَّى إذا تأخر الفعل فإنه لا يكره الصلاة قبلها، فإن تقدم كرهت.\nوأما الكراهة المتعلقة بالوقت: فهو طلوع الشمس إلى ارتفاعه والاصفرار حَتَّى تغرب. ونقل بعض المالكية أن النهي عندهم متعلق بالوقت في الصبح وفي العصر بالفعل. وذهب مالك وأصحابه إلى إجازة الصلاة عند الزوال (^٣).\nسادسها:\nاستثنى الشافعي وأصحابه من أوقات النهي وقت الاستواء يوم الجمعة (^٤)، وحرم مكة؛ لدليل آخر ذكرته في الفروع في \"شرح المنهاج\" وغيره مع بيان الخلاف في الكراهية في هذِه الأوقات هل\n_________\n(^١) سيأتي من حديث أبي قتادة السلمي (١١٦٣) أبواب التهجد، باب: ما جاء في التطوع مثنى مثنى.\n(^٢) سيأتي من حديث أنس برقم (٥٩٧) كتاب: مواقيت الصلاة، باب: من نسي صلاة فليصل إذا ذكرها، ولا يعيد إلا تلك الصلاة.\n(^٣) \"المدونة\" ١/ ١٠٣.\n(^٤) انظر: \"روضة الطالبين\" ١/ ١٩٤.","vol":"6","page":261},{"text":"هي كراهة تحريم أو تنزيه؟ وظاهر الحديث يدل للتحريم؛ لأنه الأصل في النهي.\nسابعها:\nروى الشافعي: \"أن الشمس تطلع ومعها قرن الشيطان، فإذا ارتفعت فارقها، فإذا استوت قارنها، فإذا زالت فارقها، فإذا دنت للغروب قارنها، فإذا غربت فارقها\" (^١)، وهو مرسل، وهو أحد ما قيل في سبب الكراهة في هذِه الأوقات، وهو باب توقيف.\nتتمتان:\nالأولى: روي عن جماعة من السلف فيما حكاه ابن بطال عنهم أن النهي عند الطلوع وعند الغروب دون ما لم يبد حاجبها ولم تتدلى للغروب، رُوِي عن علي وابن مسعود وبلال وأبي أيوب وأبي الدرداء وابن عمر وابن عباس، وتأولوا أن المراد بالنهي عن الصلاة هذين الوقتين خاصة واستدلوا بقوله: \"لا يتحرى أحدكم\" (^٢) الحديث (^٣).\n_________\n(^١) \"مسند الشافعي\" من حديث عبد الله بن الصنابحي ١/ ٥٥ (١٦٣)، ورواه النسائي ١/ ٢٧٥، وابن ماجه (١٢٥٣)، ومالك ١/ ١٥ (٣١)، وأحمد ٤/ ٣٤٨، ٣٤٩، وعبد الرزاق ٢/ ٤٢٥ (٣٩٥٠). ورواه ابن ماجه واحمد في أحد موضعيه وعبد الرزاق، عن أبي عبد الله الصنابحي وليس عبد الله الصنابحي، وهو الصواب كما قال ابن عبد البر، قال في \"التميهد\" ٤/ ٣: أبو عبد الله هو عبد الرحمن بن عسيلة تابعي ثقة ليست له صحبة … وقد صحف فجعل كنيته اسمه، وكذلك فعل كل من قال فيه عبد الله؛ لأنه أبو عبد الله.\nوضعفه الألباني في \"ضعيف الجامع\" (١٤٧٢). وله شاهد صحيح من حديث عمرو بن عبسة، رواه مسلم (٨٣٢) كتاب: صلاة المسافرين، باب: إسلام عمرو بن عبسة.\n(^٢) سيأتي قريبًا من حديث ابن عمر برقم (٥٨٢، ٥٨٥)، ولفظة: \"لا يتحرى أحدكم فيصلي عند طلوع الشمس ولا عند غروبها\".\n(^٣) \"شرح ابن بطال\" ٢/ ٢٠٧.","vol":"6","page":262},{"text":"ثانيهما: لا يقدح في الإجماع السالف عَلَى كراهة صلاة لا سبب لها في هذِه الأوقات بما رُوِي عن داود السالف؛ لأن خلافه لا يقدح في الإجماع، وكذا لا يقدح في جواز الفرائض المؤدَّاة فيها ما حكاه ابن العربي من المنع، وما نقله ابن حزم عن أبي بكرة وكعب بن عجرة أنهما نهيا عن الفرائض أيضًا (^١) وحكي عن قوم أنهم لم يروا الصلاة أصلًا في هذِه الأوقات كلها. وأبدى الشيخ شهاب الدين السهروردي حكمة الكراهة بعد الصبح والعصر أنها لأجل راحة العمال من الأعمال، وهو معنى صوفي.\nالحديث الثاني:\nحديث ابن عمر: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَحَرَّوْا بِصَلَاِتكُمْ طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا\".\nوفي رواية: \" إِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَأَخِّرُوا الصَّلَاةَ حَتَّى تَرْتَفِعَ، وَإِذَا غَابَ حَاجِبُ الشَّمْسِ فَأَخِّرُوا الصَّلَاةَ حَتَى تغرب\". تَابَعَهُ عَبْدَةُ.\nوهذا الحديث ذكره أيضًا قريبًا (^٢)، وفي الحج أيضا (^٣)، ومتابعة عبدة ليحيى بن سعيد ذكرها البخاري في صفة إبليس (^٤)، زاد مسلم: \"فإنها تطلع بقرني شيطان\" (^٥) ورواه مالك مرسلًا (^٦)، وقد روي عنه\n_________\n(^١) \"المحلى\" ٣/ ١٣ - ١٤، والأثران رواهما عبد الرزاق ٢/ ٣ - ٤ (٢٢٤٩، ٢٢٥٠).\n(^٢) سيأتي برقم (٥٨٥) باب: لا يتحرى الصلاة قبل غروب الشمس.\n(^٣) سيأتي برقم (١٦٢٩) باب: الطواف بعد الصبح والعصر.\n(^٤) سيأتي برقم (٣٢٧٢) كتاب: بدء الخلق.\n(^٥) مسلم (٨٢٨/ ٢٩٠) كتاب: صلاة المسافرين، باب: الأوقات التي نهي عن الصلاة فيها.\n(^٦) \"الموطأ\" ١/ ١٥ (٣٢).","vol":"6","page":263},{"text":"رفعه (^١)، ولم يتابع من رفعه عنه. والتحري: القصد والتعمد بفعل الشيء، ولا الناهية دخلت بعد الواو؛ لتفيد النهي عن كل منهما، وحاجب الشمس أول ما يبدو منها، وقد سلف فقه الحديث في الذي قبله.\nالحديث الثالث:\nحديث أبي هريرة: أن النبي - ﷺ - نَهَى عَنْ بَيْعَتَيْنِ، وَعَنْ لِبْسَتَيْنِ، وَعَنْ صَلَاتَيْنِ، نَهَى عَنِ الصَّلَاةِ بَعْدَ الفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ، وَبَعْدَ العَصْرِ حَتَّى تَغْرُبَ، وَعَنِ اشْتِمَالِ الصَّمَّاءِ، وَعَنْ الاحْتِبَاءِ فِي ثَوْبٍ وَاحِدٍ يُفْضِي بِفَرْجِهِ إِلَى السَّمَاءِ، وَعَنِ المُنَابَذَةِ وَالْمُلَامَسَةِ.\nوهذا الحديث أخرجه في اللباس أيضًا (^٢)، ومسلم في البيوع (^٣)، وسلف خلا القطعة الأولى في باب: ما يستر من العورة (^٤)، مع الكلام عليه فراجعه.\n_________\n(^١) رواه عنه من حديث عائشة مرفوعًا ابن عبد البر في \"التمهيد\" ٢٢/ ٣٢٧ من طريق أيوب بن صالح عن مالك به ولم يتابع عليه عن مالك، وأيوب هذا ليس بالمشهور بحمل العلم ولا ممن يحتج به، كذا قاله ابن عبد البر.\n(^٢) سيأتي برقم (٥٨١٩)، باب: اشتمال الصماء، (٥٨٢١) باب: الاحتباء في ثوب واحد.\n(^٣) مسلم (١٥١١) كتاب: البيوع، باب: إبطال بيع الملامسة والمنابذة.\n(^٤) سلف برقم (٣٦٨) كتاب: الصلاة.","vol":"6","page":264},{"text":"<span data-type='title' id=toc-595>٣١ - باب لَا يَتَحَرى الصَّلَاةَ قَبْلَ غُرُوبِ الشَّمْسِ</span>\n٥٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَتَحَرَّى أَحَدُكُمْ فَيُصَلِّي عِنْدَ طُلُوعِ الشَّمْسِ وَلَا عِنْدَ غُرُوبِهَا\". [انظر: ٥٨٢ - مسلم: ٨٢٨ - فتح: ٢/ ٦٠]\n\n٥٨٦ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَطَاءُ بْنُ يَزِيدَ الْجُنْدَعِيُّ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِيَّ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَا صَلَاةَ بَعْدَ الصُّبْحِ حَتَّى تَرْتَفِعَ الشَّمْسُ، وَلَا صَلَاةَ بَعْدَ الْعَصْرِ حَتَّى تَغِيبَ الشَّمْسُ\". [١١٨٨، ١١٩٧، ١٨٦٤، ١٩٩٢، ١٩٩٥ - مسلم: ٨٢٧ - فتح: ٢/ ٦١]\n\n٥٨٧ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبَانَ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ قَالَ: سَمِعْتُ حُمْرَانَ بْنَ أَبَانَ يُحَدِّثُ عَنْ مُعَاوِيَةَ قَالَ: إِنَّكُمْ لَتُصَلُّونَ صَلَاةً، لَقَدْ صَحِبْنَا رَسُولَ اللهِ - ﷺ - فَمَا رَأَيْنَاهُ يُصَلِّيهَا، وَلَقَدْ نَهَى عَنْهُمَا، يَعْنِى: الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ. [٣٧٦٦ - فتح: ٢/ ٦١]\n\n٥٨٨ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ قَالَ: حَدَّثَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللهِ، عَنْ خُبَيْبٍ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنْ صَلَاتَيْنِ بَعْدَ الْفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ، وَبَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ. [انظر: ٣٦٨ - مسلم: ٨٢٥ - فتح:٢/ ٦١]\nذكر فيه حديث ابن عُمَرَ أَنَّ النبي - ﷺ - قَالَ: \"لَا يَتَحَرى أَحَدُكُمْ فَيُصَلِّي عِنْدَ طُلُوعِ الشَّمْسِ وَلَا غُرُوبِهَا\".\nوحديث أبي سعيد الخدري: عن رَسُولَ الله - ﷺ -: \"لَا صَلَاةَ بَعْدَ الصُّبْحِ حَتَى تَرْتَفِعَ الشَّمْسُ، وَلَا صَلَاةَ بَعْدَ العَصْرِ حَتَّى تَغِيبَ الشَمْسُ\".\nوحديث معاوية: إِنكُمْ لَتُصَلُّونَ صَلَاةً، لَقَدْ صَحِبْنَا رَسُولَ اللهِ - ﷺ - فَمَا رَأَيْنَاهُ يُصَلِّيهَا، وَلَقَدْ نَهَى عَنْهُمَا- يَعْني الرَّكْعَتَيْنِ بَعْدَ العَصْرِ.","vol":"6","page":265},{"text":"وحديث أبي هريرة: نَهَى رَسُولُ اللهِ - ﷺ - عَنْ صَلَاتَيْنِ: بَعْدَ الفَجْرِ حَتَّى تَطْلُعَ الشَمْسُ، وَبَعْدَ العَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ.\nأما حديث ابن عمر فأخرجه مسلم أيضًا (^١)، وسلف في الباب قبله من طريق آخر عنه (^٢). وأما حديث أبي سعيد: فأخرجه مسلم أيضًا (^٣)، وأخرجه النسائي بلفظ: \"حتى تبزغ\" (^٤) بدل: \"حتى ترتفع\".\nوأما حديث معاوية فأخرجه أيضًا في باب ذكر معاوية، رواه عنه حمران بن أبان (^٥)، ورواه أبو داود الطيالسي، عن معبد الجهني بدل حمران (^٦)، وشيخ البخاري فيه محمد بن أبان، وهو ابن وزير معاوية البلخي كما ذكره الدارقطني وغيره. وقال ابن عدي: هو الواسطي. وغلط الأول؛ لأن البلخي يروي عن الكوفيين، والواسطي يروي عن البصريين. وقال المزي: الأشبه الأول، وما ذكره ابن عدي محتمل، فإن البخاري ذكر الواسطي في \"تاريخه الكبير\" ولم يذكر فيه البلخي، وجزم بأنه البلخي ابن أحد عشر في \"جمعه\" (^٧)، وفي طبقتهما آخر يقال له: محمد بن أبان بن علي البلخي، يروي عن عبد الرحمن بن جابر.\n_________\n(^١) مسلم (٨٢٨) كتاب: صلاة المسافرين، باب: الأوقات التي نهي عن الصلاة فيها.\n(^٢) سلف برقم (٥٨٢).\n(^٣) مسلم (٨٢٧) كتاب: صلاة المسافرين، باب: الأوقات التي نهى عن الصلاة فيها.\n(^٤) النسائي ١/ ٢٧٨.\n(^٥) سيأتي برقم (٣٧٦٦) كتاب: فضائل الصحابة.\n(^٦) \"مسند الطيالسي\" ٢/ ٣٠٨ (١٠٥٠).\n(^٧) لقد تعددت الأقوال والآراء حول تعيين شيخ البخاري هل هو البلخي أم الواسطي، فمال كثير من العلماء إلى أنه البلخي، وقيل: هو الواسطي ولكل من القولين مرجح، وكلاهما ثقة كما قال ابن حجر في \"فتح الباري\" ٢/ ٦٢.","vol":"6","page":266},{"text":"وأما حديث أبي هريرة فسلف (^١)، وفقه الباب سلف في الباب قبله، ومعنى: \"لا صلاة\" أي: شرعية، لأن الحسية لم تنتف.\n_________\n(^١) برقم (٥٨٤).","vol":"6","page":267},{"text":"<span data-type='title' id=toc-596>٣٢ - باب مَنْ لَمْ يَكْرَهِ الصَّلَاةَ إِلَّا بَعْدَ العَصْرِ وَالْفَجْرِ</span>\nرَوَاهُ عُمَرُ، وَابْنُ عُمَرَ، وَأَبُو سَعِيدٍ، وَأَبُو هُرَيْرَةَ.\n\n٥٨٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: أُصَلِّي كَمَا رَأَيْتُ أَصْحَابِي يُصَلُّونَ، لَا أَنْهَى أَحَدًا يُصَلِّي بِلَيْلٍ وَلَا نَهَارٍ مَا شَاءَ، غَيْرَ أَنْ لَا تَحَرَّوْا طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا. [انظر: ٥٨٢ - مسلم: ٨٢٨ - فتح: ٢/ ٦٢]\nهذِه كلها سلفت مسندة عنده بألفاظها.\nثم ساق من حديث ابن عمر: قَالَ: أصَلَّي كَمَا رَأيْتُ أَصْحَابِي يُصَلُّونَ، لَا أَنْهَى أحَدًا يُصَلِّي بِلَيْلٍ وَلَا نَهَارٍ مَا شَاءَ، غَيْرَ أَنْ لَا تَحَرَّوْا طُلُوعَ الشمْسِ وَلَا غُرُوبَهَا.\nوغرض البخاري بهذا الباب رد قول من منع الصلاة عند الاستواء، وهو ظاهر قوله: لا أمنع أحدًا يصلي بليل أو نهارٍ، وهو قول مالك والليث والأوزاعي، قَالَ مالك: ما أدركت أهل الفضل والعبادة إلا وهم يتحرون ويصلون نصف النهار. وعن الحسن وطاوس مثله (^١)، والذين منعوا الصلاة عند الاستواء عمر وابن مسعود والحكم. وقال الكوفيون: لا يصلَى فيه فرض ولا نفل (^٢).\nواستثنى الشافعي وأبو يوسف يوم الجمعة خاصة؛ لأن جهنم لا تسجر فيه (^٣)، وفيه حديث في أبي داود أن جهنم تسجر فيه إلا يوم\n_________\n(^١) \"المدونة\" ١/ ١٠٣، \"التمهيد\" ١/ ٢٨٨.\n(^٢) انظر: \"الهداية\" ١/ ٤٣.\n(^٣) انظر: \"البيان\" ٢/ ٣٥٨ - ٣٥٩، \"الهداية\" ١/ ٤٣.","vol":"6","page":268},{"text":"الجمعة (^١)، وفيه انقطاع، واستثنى منه مكحول المسافر، وكانت الصحابة يتنفلون يوم الجمعة في المسجد حَتَّى يخرج عمر، وكان لا يخرج حَتَّى تزول بدليل طنفسة عقيل.\nوذكر ابن أبي شيبة عن مسروق أنه كان يصلي نصف النهار، فقيل له: إن الصلاة في هذِه الساعة تكره. فقال: ولم؟ قَالَ: قالوا: إن أبواب جهنم تفتح نصف النهار. فقال: الصلاة أحق ما استعيذ منه من جهنم حين تفتح أبوابها.\n_________\n(^١) رواه أبو داود (١٠٨٣)، من طريق ليث، عن مجاهد، عن أبي الخليل، عن أبي قتادة، عن النبي - ﷺ - الحديث، قال أبو داود: هو مرسل؛ مجاهد أكبر من أبي الخليل، وأبو الخليل لم يسمع من أبي قتادة.\nوقال شيخنا الألباني: هو مع إرساله ضعيف؛ ليث -هو بن أبي سُلَيم- وكان اختلط، وإسناده فيه علتان: الأولى: الانقطاع بين أبي الخليل وأبي قتادة كما ذكره المؤلف، وأقره المنذري في \"مختصره\" ٢/ ١٥. والأخرى: ليث -هو ابن أبي سليم- هو ضعيف لسوء حفظه واختلاطه. وقال الألباني: وللحديث شاهد من حديث أبي هريرة: أن رسول الله نهى عن الصلاة نصف النهار حتى تزول الشمس؛ إلا يوم الجمعة، وهذا صحيح المعنى؛ كما بينه العلامة ابن القيم في \"زاد المعاد\"، انظر: \"ضعيف أبي داود\" ١٠/ ٣ - ٤ (٢٠٠).","vol":"6","page":269},{"text":"<span data-type='title' id=toc-597>٣٣ - باب مَا يُصَلَّى بَعْدَ العَصْرِ مِنَ الفَوَائِتِ وَنَحْوِهَا</span>\nوَقَالَ كُرَيْبٌ، عَنْ أُمَ سَلَمَةَ: صَلَّى النَّبِيُّ - ﷺ - بَعْدَ العَصْرِ رَكْعَتَيْنِ وَقَالَ: \"شَغَلَنِي نَاسٌ مِنْ عَبْدِ القَيْسِ عَنِ الرَكْعَتَيْنِ بَعْدَ الظُّهْرِ\".\n\n٥٩٠ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ أَيْمَنَ قَالَ: حَدَّثَنِي أَبِي أَنَّهُ سَمِعَ عَائِشَةَ قَالَتْ: وَالَّذِى ذَهَبَ بِهِ مَا تَرَكَهُمَا حَتَّى لَقِىَ اللهَ، وَمَا لَقِىَ اللهَ تَعَالَى حَتَّى ثَقُلَ عَنِ الصَّلَاةِ، وَكَانَ يُصَلِّي كَثِيرًا مِنْ صَلَاتِهِ قَاعِدًا -تَعْنِى: الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ- وَكَانَ النَّبِيُّ - ﷺ - يُصَلِّيهِمَا، وَلَا يُصَلِّيهِمَا فِي الْمَسْجِدِ مَخَافَةَ أَنْ يُثَقِّلَ عَلَى أُمَّتِهِ، وَكَانَ يُحِبُّ مَا يُخَفَّفُ عَنْهُمْ. [٥٩١، ٥٩٢، ٥٩٣، ١٦٣١ - مسلم: ٨٣٥ - فتح: ٢/ ٦٤]\n\n٥٩١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَنِي أَبِي قَالَتْ عَائِشَةُ: ابْنَ أُخْتِي، مَا تَرَكَ النَّبِيُّ - ﷺ - السَّجْدَتَيْنِ بَعْدَ الْعَصْرِ عِنْدِي قَطُّ. [انظر: ٥٩٠ - مسلم: ٨٣٥ - فتح: ٢/ ٦٤]\n\n٥٩٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ قَالَ: حَدَّثَنَا الشَّيْبَانِيُّ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الأَسْوَدِ، عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ: رَكْعَتَانِ لَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - يَدَعُهُمَا سِرًّا وَلَا عَلَانِيَةً: رَكْعَتَانِ قَبْلَ صَلَاةِ الصُّبْحِ، وَرَكْعَتَانِ بَعْدَ الْعَصْرِ. [انظر: ٥٩٠ - مسلم: ٨٣٥ - فتح: ٢/ ٦٤]\n\n٥٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: رَأَيْتُ الأَسْوَدَ وَمَسْرُوقًا شَهِدَا عَلَى عَائِشَةَ قَالَتْ: مَا كَانَ النَّبِيُّ - ﷺ - يَأْتِينِي فِي يَوْمٍ بَعْدَ الْعَصْرِ إِلاَّ صَلَّى رَكْعَتَيْنِ. [انظر: ٥٩٠ - مسلم: ٨٣٥ - فتح: ٢/ ٦٤]\nوهذا التعليق أخرجه مسندًا في السهو (^١) وفي وفد عبد القيس من كتاب المغازي عن يحيى بن سليمان، عن ابن وهب، عن عمرو بن\n_________\n(^١) سيأتي برقم (١٢٣٣)، باب: إذا كُلِّم وهو يصلي فأشار بيده واستمع.","vol":"6","page":270},{"text":"الحارث، عن بكير عن غريب مطولًا (^١). وأخرجه مسلم أيضًا (^٢).\nوفي البخاري: قَالَ ابن عباس: وكنت أضرب الناس مع عمر بن الخطاب عنهما. وهو بالضاد المعجمة، وروي بالفاء والصاد المهملة.\nوفي مسلم: \"ناس من عبد القيس بالإسلام من قومهم\". وفي البيهقي أنه قدم عَلَى وفد بني تميم أو صدقة \"فشغلوني عنهما\" (^٣).\nولأحمد: \"قدم عليَّ مال فشغلني عنهما\" (^٤) وفي ابن ماجه من حديث يزيد بن أبي زياد أنه شغله عنهما قسمة ما جاء به الساعي (^٥). وللترمذي محسنًا من حديث ابن عباس: شغله عنهما مال فصلاهما بعد العصر، ثم لم يعد لهما (^٦).\n_________\n(^١) سيأتي برقم (٤٣٧٠)، باب: وفد عبد القيس.\n(^٢) مسلم (٨٣٤) كتاب: صلاة المسافرين، باب: معرفة الركعتين اللتين كان يصليهما النبي - ﷺ - بعد العصر.\n(^٣) \"معرفة السنن والآثار\" ٣/ ٤٢٦.\n(^٤) رواه الإمام أحمد في \"مسنده\" ٦/ ٣١٥ بلفظ \"فشغلني عن الركعتين\".\n(^٥) \"سنن ابن ماجه\" (١١٥٩). قال البوصيري في \"مصباح الزجاجة\" ١/ ١٤٠: إسناده حسن، يزيد بن أبى زياد مختلف فيه. وضعفه الألباني في \"ضعيف ابن ماجه\" (٢٤٢)، قال: منكر.\n(^٦) \"سنن الترمذي\" (١٨٤)، وقال: وفي الباب عن عائشة وأم سلمة وميمونة وأبي موسى، وحديث ابن عباس حديث حسن … وحديث ابن عباس أصح حيث قال: \"لم يَعُدْ لَهُمَا\". اهـ.\nقال الحافظ في \"التلخيص\" ١/ ١٨٧ (٢٧١) تعقيبًا على قول الترمذي: حديث عائشة أثبت إسنادًا، ولفظه عند مسلم: \"ثم أثبتها، وكان إذا صلى صلاة أثبتها\" يعني: داوم عليها. اهـ.\nوقال الألباني في \"ضعيف الترمذي\": ضعيف الإسناد، وقوله: \"ثم لم يَعُدْ لهما\" منكر. اهـ.","vol":"6","page":271},{"text":"وذكر بعده حديث عائشة في صلاته - ﵇ - الركعتين بعد العصر من طرق:\nمنها: عن أيمن عنها، وهو من أفراده.\nومنها: عن عروة عنها: وقالت: ما تركهما عندي قطُّ.\nوأخرجه مسلم أيضًا (^١).\nومنها: عن الأسود عنها: وأنه لم يدعها سرًا ولا علانية.\nوأخرجه مسلم أيضًا (^٢).\nومنها: عن الأسود ومسروق: أنهما شَهِدا عَلَى عَائِشَةَ قَالَتْ: مَا كَانَ النَّبِيُّ - ﷺ - يَأْتِينِي فِي يَوْمٍ بَعْدَ العَصْرِ إِلَّا صَلَّى رَكْعَتَيْنِ.\nوأخرجه مسلم أيضًا (^٣)، وهو في مسلم من حديث أبي سلمة (^٤) وطاوس عنها (^٥). ومنها: عبد الله بن الزبير عنها، وسيأتي في البخاري (^٦).\nوذكر الدارقطني الاختلاف في حديث عائشة مبسوطًا، ثم قَالَ: والصحيح عنها: ما رواه عبد الله وهشام ابنا عروة، عن أبيهما، عنها. وقال في مسند أم سلمة: حديث بكير بن الأشج أثبتها وأصحها.\n_________\n(^١) مسلم (٨٣٥/ ٢٩٩) كتاب: صلاة المسافرين، باب: معرفة الركعتين اللتين كان يصليهما النبي بعد العصر، بلفظ: ما ترك رسول الله - ﷺ - ركعتين بعد العصر عندي قط.\n(^٢) مسلم (٨٣٥/ ٣٠٠) بلفظ: صلاتان ما تركهما رسول الله - ﷺ - …\n(^٣) مسلم (٨٣٥/ ٣٠١).\n(^٤) مسلم (٢٩٨/ ٨٣٥).\n(^٥) مسلم (٨٣٣/ ٢٩٦) كتاب: صلاة المسافرين، باب: لا تتحروا بصلاتكم طلوع الشمس ولا غروبها.\n(^٦) برقم (١٦٣١) كتاب: الحج، باب: الطواف بعد الصبح والعصر.","vol":"6","page":272},{"text":"وفقه الباب ظاهر كما ترجم له، وهو قضاء سنة الظهر بعد العصر، ووقع في رواية عائشة ما يوهم أنها سنة العصر، فإنها قالت: كان يصليهما قبل العصر. ويحمل عَلَى أنها سنة الظهر؛ لأنها قبل العصر، ويقاس عليه كل صلاة لها سبب، وهو مراد البخاري بقوله: (ونحوها).\nوالاستدلال بفعله - ﷺ - لذلك أول مرة ومداومته عَلَى فعلها خاص به عَلَى الأصح.\nوقال الطبري: فعل ذَلِكَ تبيينًا لأمته أن نهيه كان عَلَى وجه الكراهة لا التحريم.\nوقال البيهقي: الأخبار مشيرة إلى اختصاصه بإثباتها لا إلى أصل القضاء (^١).\nوحديث أم سلمة فيه صريح أنه بعد النهي، فلم تكن من ادَّعى تصحيح الآثار عَلَى مذهبه دعوى للنسخ فيه برواية ضعيفة عنها في هذِه القصة: فقلت: يا رسول الله، أفنقضيهما إذا فاتانا؟ قَالَ: \"لا\" (^٢)، واعتمد عليها.\n_________\n(^١) انظر: \"السنن الكبرى\" ٢/ ٤٥٨ - ٤٥٩.\n(^٢) رواه أحمد ٦/ ٣١٥، وأبو يعلى ١٢/ ٤٥٧ - ٤٥٨ (٧٠٢٨) والطحاوي في \"شرح معاني الآثار\" ١/ ٣٠٦، وابن حبان ٦/ ٣٧٧ - ٣٧٨ (٢٦٥٣)، وقال الحافظ في \"الفتح\" ٢/ ٦٤ - ٦٥: قال البيهقي عن هذِه الرواية: هذِه رواية ضعيفة لا تقوم بها حجة، وقال -أعني: الحافظ-: أخرجها الطحاوي واحتج بهما على أن ذلك كان من خصائصه - ﷺ - وفيه ما فيه.\nوقال الألباني في \"الضعيفة\" ٢/ ٣٥٢ - ٣٥٣ (٩٤٦): منكر، وسنده ظاهر الصحة، ولكنه معلول. ونقل من كلام البيهقي في \"المعرفة\": ومعلوم عند أهل العلم بالحديث أن هذا الحديث يرويه حماد بن سلمة، عن الأزرق بن قيس، عن ذكوان، عن عائشة، عن أم سلمة دون هذِه الزيادة. اهـ.","vol":"6","page":273},{"text":"<span data-type='title' id=toc-598>٣٤ - باب التَّبْكِيِر بِالصَّلَاةِ فِي يَوْمِ غَيْمٍ</span>\n٥٩٤ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ عَنْ يَحْيَى -هُوَ: ابْنُ أَبِي كَثِيرٍ- عَنْ أَبِي قِلَابَةَ، أَنَّ أَبَا الْمَلِيحِ حَدَّثَهُ قَالَ: كُنَّا مَعَ بُرَيْدَةَ فِي يَوْمٍ ذِي غَيْمٍ فَقَالَ: بَكِّرُوا بِالصَّلَاةِ، فَإِنَّ النَّبِيَّ - ﷺ - قَالَ \"مَنْ تَرَكَ صَلَاةَ الْعَصْرِ حَبِطَ عَمَلُهُ\". [انظر: ٥٥٣ - فتح: ٢/ ٦٦]\nذكر فيه حديث أبي قلابة: أَنَّ أَبَا المَلِيح حَدَّثَهُ قَالَ: كُنَّا مَعَ بُرَيْدَةَ فِي يَوْم ذِي غَيْم فَقَالَ: بَكرُوا بالصَّلَاةِ فَإنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ ترَكَ صَلَاةَ العَصرِ حَبِطً عَمَلُهُ\".\nهذا الحديث سلف في باب من ترك العصر (^١).\nقَالَ ابن المنذر: روي عن عمر بن الخطاب أنه قَالَ: إذا كان يوم غيم فأخروا الظهر وعجلوا العصر (^٢). وهو قول مالك (^٣). وقال الحسن البصري: أخروا الظهر والمغرب، وعجلوا العصر والعشاء الآخرة (^٤).\nوهو قول الأوزاعي. وقال الكوفيون: يؤخر الظهر ويعجل العصر، ويؤخر المغرب ويعجل العشاء (^٥).\nوروى مطرف عن مالك أنه استحب تعجيل العشاء في الغيم. وقال أشهب: لا بأس بتأخيرها إلى ثلث الليل (^٦). وفيها قول آخر، قَالَ ابن\n_________\n(^١) برقم (٥٥٣)، باب: إثم من ترك العصر.\n(^٢) رواه في \"الأوسط\" ٢/ ٣٨٢.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٥٦.\n(^٤) رواه ابن أبي شيبة ٢/ ٤٦ (٦٢٩٢) بلفظ: عن هشام، عن الحسن، قال: كان يعجبه في يوم الغيم أن يؤخّر الظهر ويعجل العصر، وبرقم (٦٢٩٥) بلفظ: عن الحسن وابن سيرين قالا: يعجّل العصر ويؤخّر المغرب.\n(^٥) انظر: \"الأصل\" ١/ ١٤٧، \"مختصر الطحاوي\" ٢٤.\n(^٦) انظر: \"النوادر والزيادات\" ١٥٦ - ١٥٧.","vol":"6","page":274},{"text":"مسعود: عجلوا الظهر والعصر، وأخروا المغرب (^١). وقال المهلب: لا يصح التبكير في الغيم إلا بصلاة العصر والعشاء؛ لأنهما وقتان مشتركان مع ما قبلهما، ألا ترى أنهم يجمعونهما في المطر في وقت الأولى منهما، وهو سنة من النبي - ﷺ -.\n_________\n(^١) رواه ابن المنذر في \"الأوسط\" ٢/ ٣٨٢.","vol":"6","page":275},{"text":"<span data-type='title' id=toc-599>٣٥ - باب الأذَانِ بَعْدَ ذَهَابِ الوَقْتِ</span>\n٥٩٥ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ قَالَ: حَدَّثَنَا حُصَيْنٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: سِرْنَا مَعَ النَّبِيِّ - ﷺ - لَيْلَةً، فَقَالَ بَعْضُ الْقَوْمِ: لَوْ عَرَّسْتَ بِنَا يَا رَسُولَ اللهِ. قَالَ: \"أَخَافُ أَنْ تَنَامُوا عَنِ الصَّلَاةِ\". قَالَ بِلَالٌ: أَنَا أُوقِظُكُمْ. فَاضْطَجَعُوا وَأَسْنَدَ بِلَالٌ ظَهْرَهُ إِلَى رَاحِلَتِهِ، فَغَلَبَتْهُ عَيْنَاهُ فَنَامَ، فَاسْتَيْقَظَ النَّبِيُّ - ﷺ - وَقَدْ طَلَعَ حَاجِبُ الشَّمْسِ فَقَالَ: \"يَا بِلَالُ، أَيْنَ مَا قُلْتَ؟ \". قَالَ: مَا أُلْقِيَتْ عَلَيَّ نَوْمَةٌ مِثْلُهَا قَطُّ. قَالَ: \"إِنَّ اللهَ قَبَضَ أَرْوَاحَكُمْ حِينَ شَاءَ، وَرَدَّهَا عَلَيْكُمْ حِينَ شَاءَ، يَا بِلَالُ قُمْ فَأَذِّنْ بِالنَّاسِ بِالصَّلَاةِ\". فَتَوَضَّأَ، فَلَمَّا ارْتَفَعَتِ الشَّمْسُ وَابْيَاضَّتْ قَامَ فَصَلَّى. [٧٤٧١ - مسلم: ٦٨١ - فتح: ٢/ ٦٦]\nذكر فيه حديث أبي قتادة في نومه - ﵇ - حتى فاتت صلاة الصبح، ثم قضاها لما طلعت الشمس وابياضت.\nوفيه: \"قم فآذن الناس بالصلاة\".\nوقد سلف في التيمم في باب: الصعيد الطيب يكفيه من الماء. من حديث عمران بن حصين (^١)، وتكلمنا عليه هناك واضحًا فراجعه.\nوالتعريس: النزول آخر الليل، ونذكر هنا اختلاف العلماء في الأذان للفائتة، فذهب الإمام أحمد إلى جوازه (^٢)، وهو قول أبي أيوب، واحتجا بهذا الحديث. وقال الكوفيون: إذا نسي صلاة واحدة وأراد أن يقضيها من الغد يؤذن لها ويقيم، فإن لم يفعل فصلاته تامة (^٣).\nوقال الثوري: ليس عليه في الفوائت أذان ولا إقامة. وقال محمد بن الحسن: إن أذن فيه فحسن، وإن صلاهن بإقامة إقامة كما فعل\n_________\n(^١) سلف برقم (٣٤٤).\n(^٢) انظر: \"المغني\" ٢/ ٧٦.\n(^٣) انظر: \"البنابة\" ٢/ ١١٧.","vol":"6","page":276},{"text":"الشارع يوم الخندق فحسن. وقال مالك والأوزاعي: يقيم للفائتة، ولم يذكروا أذانًا (^١). وقال الشافعي: يقيم لها ولايؤذن في قوله الجديد، وفي القديم: يؤذن. والحديث يشهد له (^٢).\nواحتج من منع بأن الشارع يوم الخندق قضى الفوائت كلها بغير أذان، وإنما أذن للعشاء الآخرة فقط؛ لأنها صاحبةُ الوقت.\nوفيه من الفقه مسائل أخر:\nالأولى: أنه - ﷺ - كان ينام أحيانًا كنوم الآدميين، وقد أسلفت الجمع بينه وبين حديث: \"إن عينيّ تنامان ولا ينام قلبي\" هناك فراجعه.\nالثانية: ادَّعى المهلب أن الحديث دال أن الصلاة الوسطى صلاة الصبح، وإنما أكدت المحافظة عليها؛ لأجل هذِه المعارضة التي عرضت بالنوم عليه وعلى العسكر حَتَّى فاته وقتها، ويدل عَلَى ذلك تأكيده بلالًا في السفر والحضر بمراقبة وقتها، ولم يأمره بمراقبة غيرها، ألا ترى أنه لم تفته صلاة كيرها بغير عذر شغله عنها. قلت: قد وردت أنه فاتته صلوات كما سيأتي.\nالثالثة: قوله في الحديث: (فاستيقظ رسول الله - ﷺ - وقد طلع حاجب الشمس)، وتركه للصلاة حَتَّى ابيضت الشمس، فيجوز أن يكون التأخير -كما قَالَ أهل الكوفة- لأجل النهي عن الصلاة عند الطلوع. ويجوز أن يكون التأخير لأجل التأهب للصلاة بالوضوء وغيره، لا لأجل ذَلِكَ، وقد جاء هذا المعنى في بعض طرق الحديث، ذكره في كتاب الاعتصام في باب المشيئة والإرادة، وفيه: (فقضوا حوائجهم\n_________\n(^١) انظر: \"الدخيرة\" ٢/ ٦٨.\n(^٢) انظر: \"البيان\" ٢/ ٥٩ - ٦٠.","vol":"6","page":277},{"text":"وتوضئوا إلى أن طلعت الشمس وابيضت فقام فصلى) (^١). ويجوز معنى ثالث قاله عطاء، وهو أنه إنما أمرهم بالخروج من الوادي عَلَى طريق التشاؤم به، ووقعت الغفلة فيه كما نهى عن الصلاة بأرض بابل، وحجر ثمود، وعن الوضوء بمائها، وهو مثل قوله - ﷺ - في حديث مالك عن زيد بن أسلم \"إن هذا به شيطان\" (^٢)، فكره الصلاة في البقعة التي فيها الشيطان إذ كان السبب لتأخير الصلاة عن وقتها، وادَّعى ابن وهب وعيسى بن دينار أن خروجهم من الوادي منسوخ بقوله: ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي﴾ [طه: ١٤] وهو خطأ؛ لأن طه مكية، وقصة نومه كانت بالمدينة، ومما يدل عليه قول ابن مسعود: بنو إسرائيل والكهف ومريم والأنبياء هن من العتاق الأول، وهن من تلادي (^٣)، يعني: إنهن من أول ما حفظه من القرآن واستفاده. التِلاد: القديم ما يفيده الإنسان من المال وغيره.\nالرابعة: فيه حجة لقول مالك في عدم قضاء سنة الفجر (^٤)، قَالَ أشهب: سئل مالك: هل ركع - ﷺ - ركعتي الفجر حين نام عن صلاة الصبح حَتَّى طلعت الشمس؟ قَال: ما بلغني (^٥) وقال أشهب: بلغني أنه - ﷺ - ركع. وقال علي بن زياد وقاله غير مالك، وهو أحب إليَّ أن\n_________\n(^١) سيأتي برقم (٧٤٧١) كتاب: التوحيد، باب: المشيئة والإرادة.\n(^٢) رواه مالك في \"الموطأ\" ص ٣٥. رواية يحيى، وقال أبو عمر في \"التمهيد\" ٥/ ٢٠٤ - ٢٠٥: هذا الحديث في \"الموطآت\" لم يسنده عن زيد أحد من رواة الموطأ، وقد جاء معناه متصلًا مسندًا من وجوه صحاح ثابتة. وحديث زيد بن أسلم هذا مرسل.\n(^٣) سيأتي برقم (٤٧٠٨) كتاب: التفسير، باب: سورة بني إسرائيل الإسراء.\n(^٤) \"المدونة\" ١/ ١٢٠.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٤٩٣ - ٤٩٤.","vol":"6","page":278},{"text":"يركع، وهو قول الكوفيين والثوري والشافعي (^١)، وقد قَالَ مالك: إن أحب أن يركعهما من فائتة بعد طلوع الشمس فعل (^٢).\n_________\n(^١) انظر \"بدائع الصنائع\" ١/ ٢٨٧، \"المجموع\" ٣/ ٥٣٣.\n(^٢) \"المدونة\" ١/ ١١٨.","vol":"6","page":279},{"text":"<span data-type='title' id=toc-600>٣٦ - باب مَنْ صَلَّى بِالنَّاسِ جَمَاعَةً بَعْدَ ذَهَابِ الوَقْتِ</span>\n٥٩٦ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ جَاءَ يَوْمَ الْخَنْدَقِ بَعْدَ مَا غَرَبَتِ الشَّمْسُ، فَجَعَلَ يَسُبُّ كُفَّارَ قُرَيْشٍ قَالَ: يَا رَسُولَ اللهِ، مَا كِدْتُ أُصَلِّي الْعَصْرَ حَتَّى كَادَتِ الشَّمْسُ تَغْرُبُ. قَالَ النَّبِيُّ - ﷺ -: \"وَاللهِ مَا صَلَّيْتُهَا\". فَقُمْنَا إِلَى بُطْحَانَ، فَتَوَضَّأَ لِلصَّلَاةِ، وَتَوَضَّأْنَا لَهَا، فَصَلَّى الْعَصْرَ بَعْدَ مَا غَرَبَتِ الشَّمْسُ، ثُمَّ صَلَّى بَعْدَهَا الْمَغْرِبَ. [٥٩٨، ٦٤١، ٩٤٥، ٤١١٢ - مسلم: ٦٣١ - فتح: ٢/ ٦٨]\nذكر فيه حديث جابر بن عبد الله: أَن عُمَرَ بْنَ الخَطَّابِ جَاءَ يَوْمَ الخَنْدَقِ بَعْدَ مَا غَرَبَتِ الشمْسُ، فَجَعَلَ يَسُبُّ كُفَّارَ قُرَيْشِ وقَالَ: يَا رَسُولَ اللهِ، مَا كِدْتُ أصَلَّي العَصْرَ حَتَّى كَادَتِ الشَمْسُ تَغْرُبُ. فقَالَ النَّبِيُّ - ﷺ -: \"والله مَا صَلَّيْتُهَا\". فَقُمْنَا إلى بُطْحَانَ، فَتَوَضَّأَ لِلصَّلَاةِ، وَتَوَضأْنَا لَهَا، فَصَلَّى العَصْرَ بَعْدَ مَا غَرَبَتِ الشَّمْسُ، ثُم صَلَّى بَعْدَهَا المَغْرِبَ.\nالكلام عليه من وجوه:\nأحدها:\nهذا الحديث أخرجه البخاري أيضًا قريبًا في مواضع، منها صلاة الخوف كما ستمر بك (^١)، وأخرجه مسلم أيضًا (^٢).\nثانيها:\nبُطْحان، تقدم ضبطه قريبًا في باب: فضل العشاء.\n_________\n(^١) سيأتي برقم (٩٤٥) باب: الصلاة عند مناهضة الحصون ولقاء العدو.\n(^٢) مسلم برقم (٦٣١) كتاب: المساجد، باب: الدليل لمن قال الصلاة هي صلاة العصر.","vol":"6","page":280},{"text":"ثالثها:\nجاء في هذا الحديث أنه أخر صلاة العصر فقط، وجاء في \"الموطأ\" (^١) و\"صحيح بن حبان\": أنها الظهر والعصر (^٢)، وفي الترمذي بإسناد منقطع: والمغرب أيضًا (^٣)، وكذا هو في \"مسند أحمد\" من حديث أبي سعيد.\nوفيه: وذلك قبل أن يُنزل الله -﷿- في صلاة الخوف: ﴿فَرِجَالًا أَوْ رُكْبَانًا﴾ (^٤) [البقرة: ٢٣٩] والجمع ممكن، فإن الخندق كان أيامًا، فكان هذا في بعض الأيام، وهذا في بعضها، وفي رواية للنسائي: انحبس عن صلاة العشاء أيضًا (^٥). ولعله عن أول وقتها المعتاد.\nولأحمد من حديث أبي جمعة حبيب بن سباع، وفي إسناده ابن لهيعة: أنه - ﷺ - عام الأحزاب صلى المغرب، فلما فرغ قَالَ: \"هل علم أحد منكم أني صليت العصر؟ \" قالوا: لا يا رسول الله ما صليتها. فأمر المؤذن فأقام فصلى العصر، ثم أعاد المغرب (^٦).\n_________\n(^١) \"الموطأ\" ص ١٣١ رواية يحيى، من حديث سعيد بن المسيب مرسلًا.\n(^٢) \"صحيح ابن حبان\" ٧/ ١٤٧ - ١٤٨ (٢٨٩٠) من حديث أبي سعيد الخدري.\n(^٣) الترمذي من حديث عبد الله بن مسعود (١٧٩) بأيتهن يبدأ، وقال: حديث عبد الله ليس بإسناده بأس، إلا أن أبا عبيدة لم يسمع من عبد الله. وقال الألباني في \"الإرواء\" (٢٣٩): ضعيف.\n(^٤) أحمد ٣/ ٢٥.\n(^٥) النسائي من حديث عبد الله بن مسعود ٢/ ١٨ كتاب: المواقيت، باب: الاكتفاء بالإقامة لكل صلاة، وقال الألباني: في \"الإرواء\" (٢٣٩) ضعيف.\n(^٦) رواه أحمد ٤/ ١٠٦ من طريق ابن لهيعة، عن يزيد بن أبي حبيب، عن محمد بن يزيد أن عبد الله بن عوف حدثه أن أبا جمعة حبيب بن سباع. الحديث، قال ابن عبد البر في \"التمهيد\" ٦/ ٤٠٩: هذا حديث منكر، يرويه ابن لهيعة عن مجهولين، وقال الهيثمي في \"المجمع\" ١/ ٣٢٤: فيه ابن لهيعة، وفيه ضعف. وقال الحافظ =","vol":"6","page":281},{"text":"وحمله ابن شاهين عَلَى أنه ذكرها وهو في الصلاة؛ لأنه لا يعيدها بعد تمامها، وفيه نظر.\nرابعها:\nفيه دلالة عَلَى جواز سب المشركين؛ للتقرير عليه، والمراد ما ليس بفاحش، إذ هو اللائق بمنصب عمر ﵁.\nخامسها:\nمقتضى الحديث أن عمر صلى العصر قبل المغرب؛ لأن النفي إذا دخل عَلَى (كَادَ) اقتضى وقوع الفعل في الأكثر، كما في قوله تعالى: ﴿وَمَا كَادُوا يَفْعَلُونَ﴾ [البقرة: ٧١] والمشهور في كاد أنها إذا كانت في سياق النفي أوجبت، فإن كانت في سياق الإيجاب نفت، وقيل: النفي نفي، والإيجاب إيجاب، وكلاهما وقع في كلام عمر، فالأول قوله: ما كدت أصلي العصر. والثاني: حتى كادت الشمس تغرب، وفي رواية البخاري في باب: قضاء الفوائت الأولى فالأولى أن عمر قَالَ: ما كدت أصلي العصر حَتَّى غربت الشمس (^١) وليحمل عَلَى أنها قاربت الغروب، ومثل هذِه روايته في باب: قول الرجل ما صلينا، ما كدت أن أصلي حَتَّى كادت الشمس تغرب، وذلك بعدما أفطر الصائم (^٢).\n_________\n= ابن حجر في \"الفتح\" ٢/ ٦٩: في صحة هذا الحديث نظر؛ لأنه مخالف لما في \"الصحيحين\" من قوله - ﷺ - لعمر: \"والله ما صليتهما ويمكن الجمع بينهما بتكلف، وقال الألباني في \"الإرواء\" ١/ ٢٩٠ (٢٦١): ضعيف.\n(^١) سيأتي برقم (٥٩٨).\n(^٢) سيأتي برقم (٦٤١) كتاب: الأذان.","vol":"6","page":282},{"text":"سادسها:\nورد في رواية أخرى في مسلم: حَتَّى كادت الشمس أن تغرب (^١)، بإثبات أن، فاستدل به عَلَى إثبات أن في خبر كاد، والكثير حذفها كما في رواية الكتاب.\nسابعها:\nفيه: جواز الحلف من غير استحلاف، إذا بنيت عَلَى ذَلِكَ مصلحة دينية، وهو كثير في القرآن، وقد قيل: إنما حلف تطيبًا لقلب الفاروق، وقيل: للإشفاق منه عَلَى تركها، وقيل: يحتمل أنه تركها نسيانًا لاشتغاله بالقتال، فلما قَالَ عمر ذَلِكَ تذكر، وقال: والله ما صليتها، وفي مسلم: والله إن صليتها (^٢)، وإن بمعنى ما.\nثامنها:\nظاهره أنه صلاهما جماعة، فيكون فيه دلالة عَلَى مشروعية الجماعة في الفائتة، وهو إجماع، وشذ الليث فمنع من ذَلِكَ، ويرد عليه هذا الحديث وحديث الوادي.\nتاسعها:\nفيه: دلالة عَلَى أن من فاتته صلاة وذكرها في وقت آخر ينبغي له أن يبدأ بالفائتة ثم بالحاضرة، وهذا إجماع. لكنه عند الشافعي وطائفة وابن القاسم وسحنون عَلَى سبيل الاستحباب (^٣)، وعند مالك وأبي حنيفة\n_________\n(^١) مسلم (٦٣١) كتاب: المساجد، باب: الدليل لمن قال: الصلاة الوسطى هي صلاة العصر.\n(^٢) السابق.\n(^٣) \"الأم\" ١/ ٦٧، \"النوادر والزيادات\" ١/ ٣٣٨.","vol":"6","page":283},{"text":"وآخرين عَلَى الإيجاب، حَتَّى قدمها مالك إذا خشي فوات الحاضرة (^١)، واتفق مالك وأصحابه عَلَى أن حكم الأربع فما دونها حكم صلاة واحدة يبدأ بهن وإن خرج الوقت. واختلفوا في خمس، وعند أبي حنيفة الكثير ست، وفي قول محمد خمس (^٢). وقال زفر: من ترك صلاة شهر بعد المتروكة لا تجوز الحاضرة (^٣). وقال ابن أبي ليلى: من ترك صلاة لا تجوز صلاة سنة بعدها.\nثم اعلم أنه إذا ضم إلى هذا الحديث الدليل عَلَى اتساع وقت المغرب إلى مغيب الشفق، لم يكن فيه دلالة عَلَى وجوب الترتيب في القضاء؛ لأن الفعل بمجرده لا يدل عَلَى الوجوب عَلَى المختار عند الأصوليين، وإن ضم إليه الدليل عَلَى تضيق وقت المغرب كان فيه دلالة على وجوب البداءة بها عند ضيق الوقت، وحديث: \"لا صلاة لمن عليه صلاة\" (^٤) لا يعرف، وحديث: \"من نسي صلاة فلم يذكرها إلا مع الإمام فليصل مع الامام، فإذا فرغ من صلاته فليصل التي نسي، ثم ليعد صلاته التي صلى مع الإمام\" (^٥) الصحيح وقفه عَلَى ابن عمر،\n_________\n(^١) \"المدونة\" ١/ ١٢٤ - ١٢٦، \"الأصل\" ١/ ١٥١.\n(^٢) انظر: \"الذخيرة\" ٢/ ٣٩٠.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ١٣٥.\n(^٤) قال ابن الجوزي في \"العلل المتناهية\" ١/ ٤٤٣ (٧٥٠): هذا حديث نسمعه عن ألسنة الناس، وما عرفنا له أصلًا. ثم ساق بسنده لأحمد سئل عن معنى هذا الحديث فقال: لا أعرف هذا البتة. فقال سائله -إبراهيم الحربي-: ولا سمعت أنا بهذا عن النبي - ﷺ - قط. وذكره ابن حجر في \"تلخيص الحبير\" ١/ ٢٧٢ وقال: قال ابن العربي في \"العارضة\": هو باطل.\n(^٥) روي هذا الحديث مرفوعًا وموقوفًا، والصحيح أنه موقوف من قول ابن عمر كما قال أبو زرعة والدارقطني والبيهقي، رواه مالك في \"الموطأ\" ١/ ٢١٩ (٥٦٠)، عن نافع، عن ابن عمر موقوفًا، والدارقطني ١/ ٤٢١، من طريق يحيى بن أيوب، ثنا =","vol":"6","page":284},{"text":"وأظهر الروايتين عن أبي حنيفة أنه إذا صلى الحاضرة وتذكر في أثنائها فائتة أنه إن مضى فيها تقع تطوعًا فيقطعها ويصلى الفائتة، وعنه رواية أخرى: لا تقع تطوعًا. وقيل: يصلى ركعتين ويسلم (^١)\nعاشرها:\nقد يحتج به من يرى امتداد المغرب إلى مغيب الشفق؛ لأنه قدم العصر عليها، ولو كان ضيقًا لبدأ بالمغرب؛ لئلا يفوت وقتها أيضًا، وفيه منزع مالك السالف.\nالحادي عشر:\nفيه دلالة عَلَى عدم كراهية قول القائل: ما صليت، وسيأتي أن البخاري روى عن ابن سيرين أنه كره أن يقال: فاتتنا، وليقل: لم ندرك، قَالَ البخاري: وقول النبي - ﷺ - أصح (^٢).\nالثاني عشر:\nهذا الحديث كان قبل نزول صلاة الخوف كما سلف، فلا حجة فيه لمن قَالَ بتأخيرها في حالة الخوف إلى الأمن.\n_________\n= سعيد بن عبد الرحمن الجمحي، عن عبيد الله، عن نافع، عن ابن عمر موقوفًا، ورواه البيهقي ٢/ ٢٢١ من طريق الدارقطني.\nوأما الحديث المرفوع رواه الطبرانى في \"الأوسط\" ٥/ ٢١٨ (٥١٣٢)، وابن عدي في \"الكامل\" ٤/ ٤٥٥، والدارقطني ١/ ٤٢١، والبيهقي ٢/ ٢٢١، وابن الجوزي في \"العلل\" ١٨/ ٤٤٣ (٧٥١).\nوقد اضطرب كلام العلماء فيمن رفعه؛ فمنهم من ينسب الوهم في رفعه لسعيد، ومنهم من ينسبه للترجماني الراوي عن سعيد، قاله الزيلعي في \"نصب الراية\" ٢/ ١٦٣.\n(^١) انظر: \"البناية\" ٢/ ٧١٨ - ٧١٩.\n(^٢) كما سيأتي (٦٣٥) كتاب: الأذان، باب: قول الرجل: فاتتنا الصلاة.","vol":"6","page":285},{"text":"<span data-type='title' id=toc-601>٣٧ - باب مَنْ نَسِيَ صَلَاةً فَليُصَلِّ إِذَا ذَكَرَهَا، وَلَا يُعِيدُ إِلَّا تِلْكَ الصَّلَاةَ</span>\nوَقَالَ إِبْرَاهِيمُ: مَنْ تَرَكَ صَلَاةً وَاحِدَةً عِشْرِينَ سَنَةً لَمْ يُعِدْ إِلَّا تِلْكَ الصَّلَاةَ الوَاحِدة.\n\n٥٩٧ - حَدَّثَنَا أَبُو نُعَيْمٍ وَمُوسَى بْنُ إِسْمَاعِيلَ قَالَا: حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ نَسِىَ صَلَاةً فَلْيُصَلِّ إِذَا ذَكَرَهَا، لَا كَفَّارَةَ لَهَا إِلاَّ ذَلِكَ\". ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِى﴾ [طه: ١٤] قَالَ مُوسَى: قَالَ هَمَّامٌ: سَمِعْتُهُ يَقُولُ بَعْدُ: ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِى﴾ [طه: ١٤].\nوَقَالَ حَبَّانُ: حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -. نَحْوَهُ. [مسلم: ٦٨٤ - فتح ٢/ ٧٠]\nذكر فيه أثرًا وحديثًا من طريقين عن أنس ﵁. أما الأثر فقال:\nوَقَالَ إِبْرَاهِيمُ: مَنْ تَرَكَ صَلَاةً وَاحِدَةً عِشْرِينَ سَنَةً لَمْ يُعِدْ إِلَّا تِلْكَ الصَّلَاةَ الوَاحِدَةَ.\nذكر الداودي فيما حكاه عنه ابن التين عن الحسن أنه قال: يعيد ما بعدها، وهذا إذا تركها ناسيًا فيعيدها وما أدرك وقته عند مالك وإن كان ذاكرًا لها وصلى صلوات كثيرة، ففي \"المدونة\": يعيدها وحدها. وشذ بعض الناس فقال: لا تقضى. كما ستعلمه.\nوأما الحديث: فأخرجه من طريق همام عن قتادة في أنس عن النبي - ﷺ - قَالَ: \"مَنْ نَسِيَ صَلَاةً فَلْيُصَلِّ إِذَا ذَكَرَ، لَا كَفارَةَ لَهَا إِلا ذَلِكَ\". ﴿وَأَقِمِ اَلصَّلَاةَ لِذِكْرِى﴾.\nثم قَالَ: وَقَالَ حَبَّانُ: ثنَا هَمَّامٌ، ثنَا قَتَادَةُ، ثنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -، نَحْوَهُ.","vol":"6","page":286},{"text":"وهذا الحديث أخرجه مسلم أيضًا والأربعة (^١). وساق الثانية تعليقًا للتصريح بالسماع. وفي النسائي عن ابن شهاب أنه كان يقرأ: (للذكرى) (^٢).\nثم الحديث دال عَلَى وجوب القضاء عَلَى النائم والناسي، كثرت الصلاة أو قلت، وهذا مذهب العلماء كافة. وشذَّ بعضهم فيمن زاد عَلَى خمس صلوات أنه لا يلزمه قضاء، حكاه القرطبي (^٣) ولا يعبأ به، فإن تركها عامدًا فالجمهور عَلَى وجوب القضاء أيضًا إلا ما حكي عن داود وجمع يسير، عدَّدهم ابن حزم، منهم خمسة من الصحابة، وأطال ابن حزم في المسألة وأفحش كعادته (^٤).\nاحتج الجمهور بالقياس عَلَى الناسي، وهو من باب التنبيه بالأدنى عَلَى الأعلى، ومن نفي القياس فغير معتد بخلافه، وقد قَالَ - ﷺ -: \"فليصلها إذا ذكرها\" والعامد ذاكر لها، ثم المراد بالنسيان: الترك، سواء كان مع ذهول أو لم يكن، قَالَ تعالى: ﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾ [التوبة: ٦٧] أي: تركوا معرفته وأمره فتركهم في العذاب، ثم الكفارة إنما تكون عن ذنب غالبًا، والنائم والناسي ليس بآثم، فتعين العامد.\n_________\n(^١) رواه مسلم (٦٨٤) كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها، وأبو داود (٤٤٢)، والترمذي (١٧٨)، والنسائي ١/ ٢٩٣، وا بن ماجه (٦٩٦).\n(^٢) رواه النسائي ١/ ٢٩٦ - ٢٩٧، رواه مسلم (٦٨٠) كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها كلاهما من حديث أبي هريرة.\n(^٣) \"المفهم\" ٢/ ٣٠٩.\n(^٤) \"المحلى\" ٢/ ٢٣٥ - ٢٤٤.","vol":"6","page":287},{"text":"وقوله تعالى: ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي﴾ [طه: ١٤] لتذكرني فيها عَلَى أحد التأويلات، وأيضًا القضاء يجب بالخطاب الأول، وخروج وقت العبادة لا يسقط وجوبها؛ لأنها لازمة في الذمة كالدين، وإنما تسقط بفعلها ولم يوجد، وبالقياس عَلَى قضاء رمضان، وهذا يئول إلى إسقاط فرض الصلاة عن العباد، وقد ترك - ﷺ - العصر وغيرها يوم الخندق لشغل القتال ثم أعادها.\nوقوله: \"لا كفارة لها إلا ذلك \" أي فعلها لا غير، ولا تخالف بينه وبين الحديث الآخر: \"ليس في النوم تفريط\" (^١) وحديث: \"وضع الله عن أمتي الخطأ والنسيان\" (^٢) فإن الكفارة قد تكون مع الخطأ كما في قتل الخطأ.\nوقوله: (\"إذا ذكر\") يحتج به من يقضي الفوائت في الوقت المنهي عن الصلاة فيه. وقوله: ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي﴾ [طه: ١٤] هو عام في كل الأوقات وبينة عَلَى تبويب هذا الحكم وأخذه من الآية التيم تضمنت الأمر لموسى - ﵇ - بذلك، وأن هذا يلزمه اتباعه فيه.\nوالمراد بالذكرى: تذكرها، هذا هو الظاهر؛ لأنه احتج بها عَلَى من نام عن صلاة أو نسيها. وقال مجاهد: لتذكرني فيها (^٣)، وقد سلف.\nوقيل: إذا ذكرتني، وقد سلف أنه قرئ: (للذكرى)، ووجه إضافة\n_________\n(^١) رواه من حديث أبي قتادة مسلم (٦٨١) كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها.\n(^٢) رواه ابن ماجه (٢٠٤٥) من حديث ابن عباس، وسيأتي تخريجه بشيء من التفصيل عن غير واحد باختلاف، وإلى أن يأتي انظر \"تلخيص الحبير\" ١/ ٢٨١ - ٢٨٣ (٤٥٠) و\"الإرواء\" (٨٢).\n(^٣) انظر: \"تفسير البغوى\" ٥/ ٢٦٧، \"زاد المسير\" ٥/ ٢٧٥.","vol":"6","page":288},{"text":"الذكرى إلى الله تعالى أن الصلاة عبادة له، فمتى ذكرها ذكر المعبود، وهذِه القراءة أشبه بالتأويل الأول، وكأنه أراد: لذكرها، فناب عن الضمير.","vol":"6","page":289},{"text":"<span data-type='title' id=toc-602>٣٨ - باب قَضَاءِ (الفَوَائتِ) (^١) الأُولَى فَالأُولَى</span>\n٥٩٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَال: حَدَّثَنَا يَحْيَى -هُو: ابْنُ أَبِي كَثِيرٍ- عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ قَالَ: جَعَلَ عُمَرُ يَوْمَ الْخَنْدَقِ يَسُبُّ كُفَّارَهُمْ وَقَالَ: مَا كِدْتُ أُصَلِّي الْعَصْرَ حَتَّى غَرَبَتْ. قَالَ: فَنَزَلْنَا بُطْحَانَ، فَصَلَّى بَعْدَ مَا غَرَبَتِ الشَّمْسُ، ثُمَّ صَلَّى الْمَغْرِبَ. [انظر: ٥٩٦ - مسلم: ٦٣١ - فتح: ٢/ ٧٢]\nذكر فيه حديث جابر السالف في باب من صلى بالناس جماعة قريبًا (^٢): حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: حَدَّثَنَا يَحْيَى -هُوَ ابْنُ أَبِي كَثِيرٍ-، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ قَالَ جَعَلَ عُمَرُ يَوْمَ الْخَنْدَقِ يَسُبُّ كُفَّارَهُمْ وَقَالَ: مَا كِدْتُ أُصَلِّي الْعَصْرَ حَتَّى غَرَبَتْ. قَالَ فَنَزَلْنَا بُطْحَانَ، فَصَلَّى بَعْدَ مَا غَرَبَتِ الشَّمْسُ، ثُمَّ صَلَّى الْمَغْرِبَ.\n_________\n(^١) في الأصول: (الفوائت)، وفي \"الصحيح\": (الصلوات).\n(^٢) سلف برقم (٥٩٦).","vol":"6","page":290},{"text":"<span data-type='title' id=toc-603>٣٩ - باب مَا يُكْرَهُ مِنَ السَّمَرِ بَعْدَ العِشَاءِ</span>\n٥٩٩ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا عَوْفٌ قَالَ: حَدَّثَنَا أَبُو الْمِنْهَالِ قَالَ: انْطَلَقْتُ مَعَ أَبِي إِلَى أَبِي بَرْزَةَ الأَسْلَمِىِّ، فَقَالَ لَهُ أَبِي: حَدِّثْنَا كَيْفَ كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي الْمَكْتُوبَةَ؟ قَالَ: كَانَ يُصَلِّى الْهَجِيرَ وَهْيَ الَّتِي تَدْعُونَهَا الأُولَى حِينَ تَدْحَضُ الشَّمْسُ، وَيُصَلِّي الْعَصْرَ، ثُمَّ يَرْجِعُ أَحَدُنَا إِلَى أَهْلِهِ فِي أَقْصَى الْمَدِينَةِ وَالشَّمْسُ حَيَّةٌ. وَنَسِيتُ مَا قَالَ فِي الْمَغْرِبِ. قَالَ: وَكَانَ يَسْتَحِبُّ أَنْ يُؤَخِّرَ الْعِشَاءَ. قَالَ: وَكَانَ يَكْرَهُ النَّوْمَ قَبْلَهَا وَالْحَدِيثَ بَعْدَهَا، وَكَانَ يَنْفَتِلُ مِنْ صَلَاةِ الْغَدَاةِ حِينَ يَعْرِفُ أَحَدُنَا جَلِيسَهُ، وَيَقْرَأُ مِنَ السِّتِّينَ إِلَى المِائَةِ. [انظر: ٥٤١ - مسلم: ٤٦١، ٦٤٧ - فتح: ٢/ ٧٢]\nذكر فيه حديث أبي برزة السالف في وقت الظهر (^١) وغيره:\nوفيه: كان يكره النوم قبلها والحديث بعدها.\nوكره الشارع السمر بعد العشاء خوف الاستغراق فيشتغل عن قيام الليل وصلاة الصبح، أو غيره من مصالح الآخرة والدنيا. وكان عمر ﵁ يضرب الناس عَلَى الحديث بعد العشاء ويقول: أسمرًا أول الليل ونومًا آخره؟ وقال سلمان الفارسي: إياكم والسمر أول الليل فإنه مهدمة لآخره، فمن فعل ذَلِكَ فليصل ركعتين قبل أن يأوي إلى فراشه (^٢). وأما السمر في العلم والخير فجائز كما فعله الشارع وأصحابه كما ستعلمه.\n_________\n(^١) سلف برقم (٥٤١).\n(^٢) رواه ابن أبي شيبة ٢/ ٧٩ (٦٦٨٠ - ٦٦٨١).","vol":"6","page":291},{"text":"<span data-type='title' id=toc-604>٤٠ - باب السَّمَرِ فِي الفِقْهِ وَالْخَيِرْ بَعْدَ العِشَاءِ</span>\n٦٠٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ الصَّبَّاحِ قَالَ: حَدَّثَنَا أَبُو عَلِيٍّ الْحَنَفِيُّ، حَدَّثَنَا قُرَّةُ بْنُ خَالِدٍ قَالَ: انْتَظَرْنَا الْحَسَنَ وَرَاثَ عَلَيْنَا حَتَّى قَرُبْنَا مِنْ وَقْتِ قِيَامِهِ، فَجَاءَ فَقَالَ: دَعَانَا جِيرَانُنَا هَؤُلَاءِ. ثُمَّ قَالَ: قَالَ أَنَسٌ: نَظَرْنَا النَّبِيَّ - ﷺ - ذَاتَ لَيْلَةٍ حَتَّى كَانَ شَطْرُ اللَّيْلِ يَبْلُغُهُ، فَجَاءَ فَصَلَّى لَنَا، ثُمَّ خَطَبَنَا فَقَالَ: \"أَلَا إِنَّ النَّاسَ قَدْ صَلَّوْا ثُمَّ رَقَدُوا وَإِنَّكُمْ لَمْ تَزَالُوا فِى صَلَاةٍ مَا انْتَظَرْتُمُ الصَّلَاةَ\".\nقَالَ الْحَسَنُ: وَإِنَّ الْقَوْمَ لَا يَزَالُونَ بِخَيْرٍ مَا انْتَظَرُوا الْخَيْرَ. قَالَ قُرَّةُ: هُوَ مِنْ حَدِيثِ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٥٧٢ - مسلم: ٦٤٠ - فتح: ٢/ ٧٣]\n\n٦٠١ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ، وَأَبُو بَكْرِ بْنُ أَبِي حَثْمَةَ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: صَلَّى النَّبِيُّ - ﷺ - صَلَاةَ الْعِشَاءِ فِي آخِرِ حَيَاتِهِ، فَلَمَّا سَلَّمَ قَامَ النَّبِيُّ - ﷺ - فَقَالَ: \"أَرَأَيْتَكُمْ لَيْلَتَكُمْ هَذِهِ؟ فَإِنَّ رَأْسَ مِائَةٍ لَا يَبْقَى مِمَّنْ هُوَ الْيَوْمَ عَلَى ظَهْرِ الأَرْضِ أَحَدٌ\". فَوَهِلَ النَّاسُ فِي مَقَالَةِ رَسُولِ اللهِ - ﵇ - إِلَى مَا يَتَحَدَّثُونَ مِنْ هَذِهِ الأَحَادِيثِ عَنْ مِائَةِ سَنَةٍ، وَإِنَّمَا قَالَ النَّبِيُّ - ﷺ -: \"لَا يَبْقَى مِمَّنْ هُوَ الْيَوْمَ عَلَى ظَهْرِ الأَرْضِ\" يُرِيدُ بِذَلِكَ أَنَّهَا تَخْرِمُ ذَلِكَ الْقَرْنَ. [انظر: ١١٦ - مسلم: ٢٥٣٧ - فتح: ٢/ ٧٣]\nذكر فيه حديثين:\nأحدهما: حديث قرة بن خالد: قَالَ: انْتَظَرْنَا الحَسَنَ وَرَاثَ عَلَيْنَا حَتَّى قريبًا مِنْ وَقْتِ قِيَامِهِ، فَجَاءَ فَقَالَ: دَعَانَا جِيرَانُنَا هؤلاء. ثُمَّ قَالَ: قَالَ أَنَسٌ: نَظَرْنَا النَّبِيَّ - ﷺ - ذَاتَ لَيْلَةٍ حَتَّى كَانَ شَطْرُ اللَّيْلِ يَبْلُغُهُ، فَجَاءَ فَصَلَّى لنَا، ثُمَّ خَطَبَنَا فَقَالَ: \"ألَا إِنَّ النَّاسَ قَدْ صَلَّوْا ثُمَّ رَقَدُوا، وَإِنَّكُمْ لَمْ تَزَالُوا فِي صَلَاةٍ مَا انْتَظَرْتُمُ الصَّلَاةَ\".\nثانيهما: حديث ابن عمر: صَلَّى النَّبِيُّ - ﷺ - صَلَاةَ العِشَاءَ فِي آخِرِ","vol":"6","page":292},{"text":"حَيَاتِهِ، فَلَمَّا سَلَّمَ (قَامَ) (^١) النَّبِيُّ - ﷺ - فَقَالَ: \"أَرَأَيْتَكُمْ لَيْلَتَكُمْ هذِه؟ فَإِنَّ رَأْسَ مِائَةٍ لَا يَبْقَى مِمَّنْ هُوَ اليَوْمَ عَلَى ظَهْرِ الأَرْضِ أَحَدٌ\". فَوَهِلَ النَّاسُ فِي مَقَالَةِ رَسُولِ الله - ﷺ -، وفي آخره: يُرِيدُ بِذَلِكَ أَنَّهَا تَخْرِمُ ذَلِكَ (^٢) القَرْنَ.\nأما الحديث الأول: فأخرجه مسلم من حديث قرة، عن قتادة، عن أنس (^٣)، والبخاري أبدل قتادة بالحسن، وسلف في العشاء من حديث حميد عن أنس (^٤).\nومعنى (راث): أبطأ وتأخر، وهو بغير همز. قَالَ ابن التين: ورويناه بالهمز، ولا أعلمه به في كلام العرب (^٥). ومعنى (نظرنا): انتظرنا.\nوقوله: (كان شطر الليل يبلغه). قيل: إن (كان) هنا زائدة. قَالَ ابن بطال: التقدير: حَتَّى كان شطر الليل، أو كاد يبلغه، والعرب قد تحذف كاد كثيرًا من كلامها لدلالة الكلام عليه، كقولهم في أظلمت الشمس: كادت تظلم. ومنه قوله تعالى: ﴿وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ﴾ [الأحزاب: ١٠] أي كادت من شدة الخوف تبلغ الحلوق (^٦).\nوأما الحديث الثاني: فسلف في باب: ذكر العشاء (^٧)، والعلم أيضًا (^٨). وفي سياقته في هذا الباب متابعة شعيب بن عبد الرحمن وتصريح سماع الزهري من سالم.\n_________\n(^١) في الأصل: قال. والمثبت من \"الصحيح\".\n(^٢) ورد بهامش الأصل: وفي حاشيته الدمياطي أيضًا: تخرم ذلك القرن. يقال للماضي: قضى وانقضى، وهذا العمر تقضى. أي: تخرم.\n(^٣) مسلم (٦٤٠/ ٢٢٣) كتاب: المساجد، باب: وقت العشاء وتأخيرها.\n(^٤) سلف برقم (٥٧٢) كتاب: مواقيت الصلاة، باب: وقت العشاء إلى نصف الليل.\n(^٥) انظر: \"الصحاح\" ١/ ٢٨٤، \"لسان العرب\" ٣/ ١٧٨٩، مادة: (ريث).\n(^٦) \"شرح ابن بطال\" ٢/ ٢٢٤.\n(^٧) سلف برقم (٥٦٤).\n(^٨) سلف برقم (١١٦) كتاب: العلم، باب: السمر في العلم.","vol":"6","page":293},{"text":"و(هل) -بفتح الهاء ويجوز كسرها- أي: ذهبت أوهامهم إلى\nذَلِكَ (^١). ومعنى (ينخرم ذَلِكَ القرن): ينقطع وينقضى (^٢).\nوهذان الحديثان عَلَى أن السمر المنهي عنه بعد العشاء إنما هو فيما لا ينبغي، ألا ترى استدلال الحسن البصري حين سمر عند جيرانه لمذاكرة العلم بسمر الشارع إلى قريب من شطر الليل في شغله بتجهيز الجيش أو غيره مما سلف، ثم خرج فصلى بهم وخطبهم مؤنسًا لهم ومرغبًا ومعْلِمًا ومعَلِّمًا. ولعل البخاري أراد بقوله: (بعد العشاء). أي: بعد فعلها؛ لأن الموافقة كانت كذلك في الحديثين.\nوروى ابن أبي شيبة والترمذي محسنًا من حديث عمر قَالَ: كان رسول الله - ﷺ - يسمر عند أبي بكر في الأمر من أمور المسلمين وأنا معه، وصلى عَلَى العتمة. فاستفتي حتى أذن بصلاة الصبح فقال: \"قوموا فأوتروا، فإنا لم نوتر\" (^٣)\nوكان ابن سيرين والقاسم وأصحابه يتحدثون بعد العشاء (^٤).\nوقال مجاهد: يكره السمر بعد العشاء إلا لمصلٍ أو مسافر أو دارس علمٍ (^٥).\n_________\n(^١) \"النهاية في غريب الحديث والأثر\" ٥/ ٢٣٣.\n(^٢) \"النهاية في غريب الحديث والأثر\" ٢/ ٢٧.\n(^٣) رواه الترمذي (١٦٩)، وقال: حديث حسن، وابن أبي شيبة ٢/ ٧٩ - ٨٠ (٦٦٨٨)، لكن دون لفظ: \"فاستفتي حتى أذن … \".\n(^٤) \"المصنف\" ٢/ ٨٠ (٦٦٩٧، ٦٧٠٠).\n(^٥) رواه عبد الرزاق ١/ ٥٦٤ (٢١٤٣)، وابن أبي شيبة ٢/ ٨٠ (٦٦٩٨)، كلاهما بلفظ: لا بأس بالسمر في الفقه. لكن لفظ المصنف هذا رواه ابن مسعود مرفوعًا، رواه أحمد ١/ ٣٧٩، وأبو يعلى ٩/ ٢٥٧ (٥٣٧٨)، والطبراني ١٠/ ٢١٧ (١٠٥١٩)، وأبو نعيم في \"الحلية\" ٤/ ١٩٨. وذكره الهيثمي في \"المجمع\" ١/ ٣١٤ =","vol":"6","page":294},{"text":"<span data-type='title' id=toc-605>٤١ - باب السَّمَرِ مَعَ الضَّيْفِ وَالأَهْلِ</span>\n٦٠٢ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنَا أَبِي، حَدَّثَنَا أَبُو عُثْمَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، أَنَّ أَصْحَابَ الصُّفَّةِ كَانُوا أُنَاسًا فُقَرَاءَ، وَأَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ كَانَ عِنْدَهُ طَعَامُ اثْنَيْنِ فَلْيَذْهَبْ بِثَالِثٍ، وَإِنْ أَرْبَعٌ فَخَامِسٌ أَوْ سَادِسٌ\". وَأَنَّ أَبَا بَكْرٍ جَاءَ بِثَلَاثَةٍ، فَانْطَلَقَ النَّبِيُّ - ﷺ - بِعَشَرَةٍ، قَالَ: فَهْوَ أَنَا وَأَبِي وَأُمِّي -فَلَا أَدْرِى قَالَ: وَامْرَأَتِى- وَخَادِمٌ بَيْنَنَا وَبَيْنَ بَيْتِ أَبِي بَكْرٍ. وَإِنَّ أَبَا بَكْرٍ تَعَشَّى عِنْدَ النَّبِيِّ - ﷺ - ثُمَّ لَبِثَ حَيْثُ صُلِّيَتِ الْعِشَاءُ، ثُمَّ رَجَعَ فَلَبِثَ حَتَّى تَعَشَّى النَّبِيُّ - ﷺ - فَجَاءَ بَعْدَ مَا مَضَى مِنَ اللَّيْلِ مَا شَاءَ اللهُ، قَالَتْ لَهُ امْرَأَتُهُ: وَمَا حَبَسَكَ عَنْ أَضْيَافِكَ؟ -أَوْ قَالَتْ: ضَيْفِكَ- قَالَ: أَوَمَا عَشَّيْتِيهِمْ؟ قَالَتْ: أَبَوْا حَتَّى تَجِئَ، قَدْ عُرِضُوا فَأَبَوْا. قَالَ: فَذَهَبْتُ أَنَا فَاخْتَبَأْتُ، فَقَالَ: يَا غُنْثَرُ، فَجَدَّعَ وَسَبَّ، وَقَالَ: كُلُوا لَا هَنِيئًا. فَقَالَ: وَاللهِ لَا أَطْعَمُهُ أَبَدًا، وَايْمُ اللهِ مَا كُنَّا نَأْخُذُ مِنْ لُقْمَةٍ إِلاَّ رَبَا مِنْ أَسْفَلِهَا أَكْثَرُ مِنْهَا. قَالَ: يَعْنِي: حَتَّى شَبِعُوا وَصَارَتْ أَكْثَرَ مِمَّا كَانَتْ قَبْلَ ذَلِكَ، فَنَظَرَ إِلَيْهَا أَبُو بَكْرٍ فَإِذَا هِىَ كَمَا هِىَ أَوْ أَكْثَرُ مِنْهَا، فَقَالَ لاِمْرَأَتِهِ: يَا أُخْتَ بَنِى فِرَاسٍ، مَا هَذَا؟ قَالَتْ: لَا وَقُرَّةِ عَيْنِي، لَهِىَ الآنَ أَكْثَرُ مِنْهَا قَبْلَ ذَلِكَ بِثَلَاثِ مَرَّاتٍ. فَأَكَلَ مِنْهَا أَبُو بَكْرٍ وَقَالَ: إِنَّمَا كَانَ ذَلِكَ مِنَ الشَّيْطَانِ -يَعْنِي: يَمِينَهُ- ثُمَّ أَكَلَ مِنْهَا لُقْمَةً، ثُمَّ حَمَلَهَا إِلَى النَّبِيِّ - ﷺ - فَأَصْبَحَتْ عِنْدَهُ، وَكَانَ بَيْنَنَا وَبَيْنَ قَوْمٍ عَقْدٌ، فَمَضَى الأَجَلُ، فَفَرَّقَنَا اثْنَا عَشَرَ رَجُلًا، مَعَ كُلِّ رَجُلٍ مِنْهُمْ أُنَاسٌ، اللهُ أَعْلَمُ كَمْ مَعَ كُلِّ رَجُلٍ، فَأَكَلُوا مِنْهَا أَجْمَعُونَ، أَوْ كَمَا قَالَ [٣٥٨١، ٦١٤٠، ٦١٤١ - مسلم: ٢٠٥٧ - فتح: ٢/ ٧٥]\n_________\n= وقال: رواه أحمد وأبو يعلى والطبراني في \"الكبير\" و\"الأوسط\" فأما أحمد وأبو يعلى فقالا: عن خيثمة، عن رجل، عن ابن مسعود. وقال الطبراني: عن خيثمة، عن زياد بن حدير. ورجال الجميع ثقات، وعند أحمد في رواية: عن خيثمة، عن عبد الله، بإسقاط الرجل. اهـ. وصححه الألباني في \"صحيح الجامع\" (٧٤٩٩).","vol":"6","page":295},{"text":"ذكر فيه حديث عبد الرحمن بن أبي بكر: أَنَّ أَصْحَابَ الصُّفَّةِ كَانُوا ناسًا فُقَرَاءَ، وَأَنَّ النَّبِيَّ - ﷺ - قَالَ: \"منْ كَانَ عِنْدَهُ طَعَامُ اثْنَيْنِ فَلْيَذْهَبْ بِثَالِثٍ، وَإِنْ أربعة فَخَامِسٌ أَوْ سَادِسٌ\" الحديث بطوله.\nوالبخاري أورده مطولًا ومختصرًا في مواضع، منها هنا، وعلامات النبوة (^١)، والأدب (^٢)، وأخرجه مسلم في الأطعمة (^٣)، وهو ظاهر لما ترجم له هنا، وهو السمر مع الضيف والأهل، وهو من السمر المباح، وتلك كانت أخلاقهم وأحوالهم، فإنه قَالَ لزوجته: أوما عشيتهم، ويا أخت بني فراس. وقال لولده: يا غنثر. وقال لأضيافه: كلوا.\nثم الكلام عليه من وجوه:\nأحدها:\nالصفة: موضع مظلل من المسجد كان للمساكين والمهاجرين والغرباء يأوون إليه، ويقال لهم أيضًا: الأوفاض. وذكرهم صاحب \"الحلية\" وعدَّ منهم مائة ونيفًا (^٤).\nثانيها:\nقوله: (\"من كان عنده طعام اثنين فليذهب بثالث\") هذا هو الصواب، وهو أصح من رواية مسلم: \"فليذهب بثلاثة\" لأن ظاهرها صيرورتهم خمسة، وحينئذ لا يمسك رمق أحد، بخلاف الواحد مع\n_________\n(^١) سيأتي برقم (٣٥٨١) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٢) سيأتي برقم (٦١٤٠)، باب: ما يكره من الغضب والجزع عند الضيف، و(٦١٤١)، باب: قول الضعيف لصاحبه لا آكل حتى تأكل.\n(^٣) مسلم (٢٠٥٧) كتاب: الأشربة، باب: إكرام الضيف وفضل إيثاره.\n(^٤) انظر: \"حلية الأولياء\" ١/ ٣٣٧ وما بعدها.","vol":"6","page":296},{"text":"الاثنين، فتأول عَلَى أن المراد: فليذهب بتمام ثلاثة كما قَالَ تعالى: ﴿وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ﴾ [فصلت: ١٠] أي: في تمامها، فطعام الواحد كافي الاثنين، وطعام الاثنين كافي الثلاثة كما صح في الخبر (^١)، والكفاية غير الشبع، فتأمله.\nثالثها:\nقوله: (\"وإن أربع فخامس أو سادس\") (أو) هنا للتنويع، وقيل: للإباحة. وفي مسلم: \"من كان عنده طعام أربعة فليذهب بخامس أو بسادس\" (^٢) ووجه ذَلِكَ أن تشريك الزائد عَلَى الأربعة لا يضر بالباقين، وكانت المواساة إذ ذاك واجبة؛ لشدة الحال، وزاد - ﷺ - واحدًا واحدًا؛ رفقًا بصاحب العيال، وضيق معيشة الواحد والاثنين أرفق بهم من ضيق معيشة الجماعات.\nرابعها:\nفيه: فضيلة الإيثار والمواساة، وأنه عند كثرة الأضياف يوزعهم الإمام عَلَى أهل المحلة، ويعطي لكل منهم ما يعلم أنه يحتمله، وياخذ هو ما يمكنه، ومن هذا أخذ عمر ﵁ فعله في عام الرمادة إذ كان يلقي عَلَى أهل كل بيت مثلهم من الفقراء، ويقول: لن يهلك امرؤ عن نصف قوته (^٣). وكانت الضرورة ذَلِكَ العام أشد، وقد تأول سفيان بن عيينة في المواساة في المسغبة قوله تعالى: ﴿إِنَّ اْللَّهَ\n_________\n(^١) سيأتي من حديث أبي هريرة برقم (٥٣٩٢) كتاب: الأطعمة، باب: طعام الواحد يكفي الأثنين، ورواه مسلم (٢٠٥٨) كتاب: الأشربة، باب: فضيلة المواساة في الطعام القليل …\n(^٢) مسلم (٢٠٥٧).\n(^٣) ذكره ابن عبد البر في \"التمهيد\" ١٩/ ٢٥.","vol":"6","page":297},{"text":"﴿اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ﴾ [التوبة: ١١١] ومعناه: أن المؤمنين يلزمهم الفربة قي أموالهم لله تعالى عند توجه الحاجة إليهم، ولهذا قَالَ كثير من العلماء: إن في المال حقًّا سوى الزكاة، وورد أيضًا في الترمذي مرفوعًا (^١).\nخامسها:\nقوله: (وإن أبا بكر جاء بثلاثة، وانطلق النبي - ﷺ - بعشرة) هذا مبين لما كان عليه الشارع من الأخذ بأفضل الأمور والسبق إلى السخاء والجود، فإن عياله - ﵇ - كانوا قريبًا من عدد ضيفانه هذِه الليلة، فآسى بنصف طعامه أو نحوه، وآسى أبو بكر بثلث طعامه أو أكثر. قَالَ -يعني: عبد الرحمن بن الصديق-: فهو أنا وأبي وأمي. ولا أدري هل قَالَ: وامرأتي وخادم.\nسادسها:\nأمه أم رومان، بضم الراء وفتحها. قَالَ السهيلي: اسمها: دعد. وقال غيره: زينب، وهي من بني فراس بن غنم بن مالك بن كنانة (^٢).\n_________\n(^١) رواه الترمذي (٦٥٩، ٦٦٠) كتاب: الزكاة، باب: ما جاء أن في المال حقًا سوى الزكاة، ولفظه: عن أبي حمزة، عن الشعبي، عن فاطمة بنت قيس، عن النبي - ﷺ - قال: \"إن في المال حقًّا سوى الزكاة\"، وقال الترمذي: هذا حديث إسناده ليس بذلك، وأبو حمزة ميمون الأعور يضعَّف، وروى بيان وإسماعيل بن سالم، عن الشعبي هذا الحديث قوله وهذا أصح. وضعفه الألباني في \"الضعيفة\" (٤٣٨٣)، وقال: الصحيح أنه من قول الشعبي، والله أعلم.\n(^٢) انظر: \"الثقات\" ٣/ ٤٥٩، \"الاستيعاب\" ٤/ ٤٨٩ (٣٥٨٦)، \"تقريب التهذيب\" (٨٧٣٠).","vol":"6","page":298},{"text":"سابعها:\nقوله: (وخادم بيننا وبين أبي بكر) كذا في الرواية، وفي أخرى: بين بيتنا وبيت أبي بكو (^١).\nثامنها:\nقوله: (وإن أبا بكر تعشى عند رسول الله - ﷺ -) فيه فوائد:\nالأولى: أكل الصديق عند صديقه.\nالثانية: جواز من عنده ضيفان أن يقبل على مصالحه وأشغاله إذا كان له من يقوم أمورهم كما كان الصديق.\nالثالثة: ما كان عليه الصديق من الحب لرسول الله - ﷺ -، والانقطاع إليه، وإيثاره في ليله ونهاره عَلَى الأهل والولد والضيف وغيرهم.\nتاسعها:\nقوله: (ثم لبث حيث صليت العشاء ثم رجع) كذا في رواية. وفي أخرى: حَتَّى صلى العشاء ورجع (^٢). بالجيم. وفي \"صحيح الإسماعيلي\": ركع بالكاف.\nوقوله: (فلبث حَتَّى تعشى النبي - ﷺ -). في مسلم: حَتَّى نعس (^٣) بدل: تعشى، وهو ظاهر.\nعاشرها:\nقوله: (قالت له امرأته -يعني: أم رومان-: ما حبسك عن أضيافك؟) فيه أن الحاضر يرى ما لا يرى الغائب، فإنها ﵂ لما رأت أن الضيفان تأخروا عن الأكل قالت كذلك، فبادرت\n_________\n(^١) سيأتي برقم (٣٥٨١).\n(^٢) السابق.\n(^٣) مسلم (٢٠٥٧/ ١٧٦).","vol":"6","page":299},{"text":"حين قدم تسأله عن سبب تأخره عن مثل ذَلِكَ، وامتناع ضيفانه من الأكل أدبًا ورفقًا به؛ لظنهم أنه لا يجد عشاء، فصبروا حَتَّى يأكل معهم.\nوفيه: إباحة الأكل للضيف في غيبة صاحب المنزل، وأن لا يمتنعوا إذا كان قد أذن في ذَلِكَ؛ لإنكار الصديق في ذلك.\nالحادي عشر:\nقولها: (قالت: أبوا حتى تجيء، قد عرضوا فأبوا). قَالَ ابن التين: أي: عرضوا أهل الدار فأبى الضيفان. وفي رواية: فعرضنا عليهم (^١).\nويروى: عُرضوا، بضم العين، وهو ما ضبطه به عياض أي أطعموا.\nوالعُراضة -بضم العين- الهدية (^٢). قَالَ ابن التين: ويروى بصاد مهملة، ولا أعلم له وجهًا. قَالَ بعض شيوخنا: يحتمل أن يكون من عرض بمعنى نشط، قاله ابن التياني، فكأنه يريد أن أهل البيت نشطوا في العزيمة عليهم. قلت: وفي \"الصحاح\": العَرَص -بالتحريك- النشاط. وعرِص الرجل -بالكسر- تنشط عن الفراء (^٣).\nوفيه: أن الولد والأهل يلزمهم الاحتفال بالأضياف مثلما يلزم صاحب المنزل، فإنهم عرضوا عَلَى الأضياف الطعام فامتنعوا.\nالثاني عشر:\n(قَالَ -يعني: عبد الرحمن-: فذهبت أنا فاختبأت) اختباؤه للخوف من خصام أبيه له؛ لأن المنزل لم يكن فيه رجل غيره يباشر الأضياف؛ ولأنه كان أوصاه بهم.\n_________\n(^١) سيأتي برقم (٦١٤١) كتاب: الأدب، باب: قول الضيف لصاحبه: لا آكل حتى تأكل.\n(^٢) \"مشارق الأنوار\" ٢/ ٧٥.\n(^٣) \"الصحاح\" ٣/ ١٠٤٥، مادة: (عرص).","vol":"6","page":300},{"text":"الثالث عشر:\nقوله: (يا غنثر). هو بغين معجمة مضمومة، ثم نون ثم مثلثة، ثم راء. والمثلثة مفتوحة ومضمومة لغتان، هذا هو المشهور في ضبط هذِه اللفظة. وقيل: بالعين المهملة المفتوحة، وبالمثناة فوق مفتوحة، والصحيح الأول -كما قاله صاحب \"المطالع\"- ومعناه: يا لئيم، يا دني، والغنثر: الذباب. وقيل: يا أحمق. وقيل: الوخم. وقيل: الجاهل. من الغثارة، وهي الجهل، والنون زائدة. وقيل: مأخوذ من الغثر وهو السقوط. وقيل: السفيه، وحاصله: كله ذم وتنقيص يقوله الغضبان عند ضيق صدره (^١). وأما الثاني فقيل: الذباب. وقيل: الأزرق منه، شبهه به تحقيرًا له وشدة أذاه (^٢).\nالرابع عشر:\nقوله: (فجدَّع) وهو بالجيم، والدال المهملة المشددة، ومعناه: دعا عليه بقطع الأنف أو الأذن أو الشفة، وهو بالأنف أخص، وإذا أطلق غلب عليه. وقيل: معناه السب، وهو الشتم، وهو بعيد لقوله: (جدَّع وسبَّ)، فيؤدي إلى التكرار.\nوقيل المجادعة: المخاصمة (^٣). وعند المروزي بالزاي بدل الجيم، وهو وهم كما قاله صاحب \"المطالع\"، وكل ذَلِكَ من الصديق عَلَى عبد الرحمن عَلَى ظن أنه فرط في الأضياف، فلما بأن له خلافه وأن المنع منهم أدَّبهم بقوله: كلوا لا هنيئًا. وحلف لا يطعمه. وقال\n_________\n(^١) انظر: \"النهاية في غريب الحديث والأثر\" ٣/ ٣٠٧.\n(^٢) انظر: \"النهاية في غريب الحديث والأثر\" ٣/ ٣٨٩.\n(^٣) انظر: \"النهاية في غريب الحديث والأثر\" ١/ ٢٤٦، ٢٤٧.","vol":"6","page":301},{"text":"النووي: إنما قاله لما حصل له من الحرج بتركهم العشاء بسببه. وقيل: إنه ليس بدعاء إنما هو خبر، أي: لم يتهنوا به في وقته (^١) وذكره ابن بطال وغيره أنه إنما خاطب بذلك أهله لا أضيافه (^٢)، ويحتمل أن يكون سبب حلفه تحكمهم عَلَى رب المنزل بالحضور كما جاء في رواية: لا نأكل إلا بمحضر من أبي بكر (^٣) وحملهم عَلَى ذَلِكَ صدق رغبتهم في التبرك بمؤاكلته وحضوره معهم.\nالخامس عشر:\nقوله: (وايم الله). ألف ايم ألف وصل، وقيل: قطع، وخففت وطرحت في الوصل لكثرة الاستعمال، وهي حلف وضع للقسم، ولم يجئ في الأسماء ألف وصل مفتوحة غيرها، ويقال بفتح الهمزة وكسرها، وبحذف الياء، يقال: ام الله. والهمزة، فيقال: مُ الله، ثم تكسر؛ لأنها صارت حرفًا واحدًا، فقالوا: م الله، ويقال: ايمن الله بضم الميم وزيادة نون مضمومة. وربما قالوا: من الله بضم الميم والنون، وبفتحهما، وبكسرهما.\nقَالَ أبو عبيدة: والأصل فيه: يمين الله، ثم جمع يمين عَلَى أيمن وحلفوا به فقالوا: أيمن، ثم كثر في كلامهم، وحلف عَلَى ألسنتهم، ولخَّص في التسهيل فيها تسع لغات: ايمن الله، بتثليث النون وكذا: من الله، ومُ مثلها. قَالَ: وليست الميم بدلًا من (أو) ولا أصلها (من) خلافًا لمن زعم ذَلِكَ، ولا ايمن جمع يمين، خلافًا للكوفيين.\n_________\n(^١) \"شرح النووي\" ١٤/ ١٩.\n(^٢) \"شرح ابن بطال\" ٢/ ٢٢٨.\n(^٣) سيأتي برقم (٦١٤٠) بلفظ: ما نحن آكلين حتى يجيء رب منزلنا.","vol":"6","page":302},{"text":"السادس عشر:\nقوله: (ربا من أسفلها أكثر). أي ارتفع وزاد الطعام، وأكثر-بالمثلثة وبالموحدة- فأزال الله تعالى النَّكت الذي كان حصل، وأبدله بهذِه الكرامة، فعاد سرورًا وانقلب الشيطان خاسئًا مدحورًا، وعاد الصديق إلى مكارم أخلاقه، وحنث نفسه لما رأى من رجحانه وأكل معهم، فطابت النفوس. ففيه إذن كرامة ظاهرة للصديق، وإثبات كرامات الأولياء.\nالسابع عشر:\nقوله: (حَتَّى شبعوا وصارت أكثر مما كانت). أكثر بالمثلثة وبالموحدة أيضًا كما سلف.\nوقوله: (يا أخت بني فراس). قاله الصديق لامرأته أم رومان، ومعناه: يا من هي من بني فراس، وفراس: هو ابن غنم بن مالك بن كنانة كما سلف. قَالَ عياض: واختلف في انتسابها إلى غنم اختلافًا كثيرًا، وهل هي من بني فراس بن غنم، أو من بني الحارث بن غنم؟ وهذا الحديث يصحح كونها من بني فراس بن غنم (^١).\nالثامن عشر:\nقولها: (لا وقرة عيني) قرة العين يعبر بها عن المسرة ورؤية ما يحبه الإنسان ويوافقه؛ لأن عينه تقر لبلوغه أمنيته، فيكون مأخوذًا من القرار، وقيل: مأخوذ من القُرِّ -بالضم- وهو البرد. أي أن عينه باردة لسرورها وعدم مقلقها. قَالَ الأصمعي وغيره: أقر الله عينه. أي: أبرد دمعته؛ لأن دمعة الفرح باردة ودمعة الحزن حارة. واعترض أبو العباس عَلَى\n_________\n(^١) \"إكمال المعلم\" ٦/ ٥٥٣.","vol":"6","page":303},{"text":"الأصمعي فيما نقله القزاز، وقال: بل كل دمع حار. ومعنى القرة: رضا النفس. قَالَ الداودي: أرادت بقرة عينها النبي - ﷺ -، فأقسمت به. وقال القرطبي: أقسمت لما رأت من قرة عينها بكرامة الله تعالى لزوجها، و(لا) في قولها: (لا وقرة عيني). زائدة (^١). ويحتمل أن تكون نافية، وفيه محذوف أي: لا شيء غير ما أقول، وهو قرة عيني.\nالتاسع عشر:\nقوله: (إنما كان ذَلِكَ من الشيطان). (يريد: يمينه) (^٢) وفي رواية: بسم الله الأولى من الشيطان (^٣) -يعني: يمينه- فأخزاه الصديق بالحنث الذي هو خير.\nوقوله: (ثم حملها إلى رسول الله - ﷺ -) فيه: أن الصديق إذا وقع له شيء من البركات أن يهدي إلى صديقه من ذَلِكَ، وجاء في بعض طرق الحديث أنه - ﷺ - أكل منها (^٤).\nالعشرون:\nقوله: ففرقنا (اثنا عشر رجلًا). كذا هو في البخاري -بفاء مكررة وقاف- من التفريق. أي: جعل كل رجل مع اثني عشر فرقة، وهو كذلك في كثير من نسخ مسلم، وفي معظمها: فعرَّفنا -بالعين وتشديد الراء وروي بفتح الفاء، وروي: فتعرفنا. أي: جعلنا عرفاء نقباء عَلَى قومهم، وسموا عرفاء؛ لأنهم يعرفون الإمام أحوال جماعتهم.\n_________\n(^١) \"المفهم\" ٥/ ٣٣٨ - ٣٣٩.\n(^٢) من (ج).\n(^٣) ستأتي برقم (٦١٤٠).\n(^٤) سيأتي برقم (٦١٤١).","vol":"6","page":304},{"text":"وقوله: (اثنا عشر). كذا هو في البخاري وبعض نسخ مسلم، وفي بعضها: اثني عشر (^١). وكلاهما صحيح، والأول: جارٍ على لغة من جعل المثنى بالألف في الأحوال الثلاثة، وهي لغة قبائل من العرب، قَالَ تعالى: ﴿إِنْ هَذَانِ لَسَاحِرَانِ﴾ [طه: ٦٣] وقال ابن التين عن بعضهم: لعل ضبطه: ففُرقنا بضم الفاء -يعني: الثانية- ويكون اثنا عشر ارتفع عَلَى أنه مبتدأ، وخبره مع كل رجل منهم أناس.\nخاتمة في فوائد الحديث غير ما سبق منها:\nأن للرجل أن يسب ولده وأهله عَلَى تقصيرهم ببر أضيافه، وأن يغضب لذلك.\nومنها: أن الأضياف ينبغي لهم أن يتأدبوا وينتظروا صاحب الدار، ولا يتهافتوا عَلَى الطعام دونه.\nومنها: أن إتيان الذي هو خير مع التكفير، فإن الطعام الذي ظهرت بركته الأكل منه خير، وقد نهى الشارع عن الإيمان في ترك البر والتقوى وفعل الخير، ومن هنا حنث الشارع والصالحون أنفسهم، قَالَ تعالى: ﴿وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ أَنْ تَبَرُّوا﴾ الآية [البقرة: ٢٢٤]. وحنث الشارع نفسه في الشراب الذي شربه في بيت زوجته، وحنث الصديق نفسه أيضًا في قصة مسطح.\nومنها: إثبات كرامات الأولياء.\nومنها: أن الصديق الملاطف يجمل به أن يهدي إلى الجليل من إخوانه يسير الهدية وغير ذلك.\n_________\n(^١) انظر: \"اليونينية\" ١/ ١٢٤.","vol":"6","page":305},{"text":"١٠\n\nكتاب الأذان","vol":"6","page":307},{"text":"<span data-type='title' id=toc-606>١٠ - كِتَابُ الأَذَان</span>\n<span data-type='title' id=toc-607>١ - باب بَدْءُ الأَذانِ</span>\nوَقَوْلُهُ - ﷿ -: ﴿وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ (٥٨)﴾ [المائدة: ٥٨]، وَقَوْلُهُ: ﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ [الجمعة: ٩].\n\n٦٠٣ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا خَالِدٌ الْحَذَّاءُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ قَالَ: ذَكَرُوا النَّارَ وَالنَّاقُوسَ، فَذَكَرُوا الْيَهُودَ وَالنَّصَارَى، فَأُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ وَأَنْ يُوتِرَ الإِقَامَةَ. [٦٠٥، ٦٠٧، ٣٤٥٧، ٦٠٦ - مسلم ٣٧٨ - فتح ٢/ ٧٧]\n\n٦٠٤ - حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي نَافِعٌ، أَنَّ ابْنَ عُمَرَ كَانَ يَقُولُ كَانَ الْمُسْلِمُونَ حِينَ قَدِمُوا الْمَدِينَةَ يَجْتَمِعُونَ فَيَتَحَيَّنُونَ الصَّلَاةَ، لَيْسَ يُنَادَى لَهَا، فَتَكَلَّمُوا يَوْمًا فِي ذَلِكَ، فَقَالَ بَعْضُهُمْ: اتَّخِذُوا نَاقُوسًا مِثْلَ نَاقُوسِ النَّصَارَى. وَقَالَ بَعْضُهُمْ: بَلْ بُوقًا مِثْلَ قَرْنِ الْيَهُودِ. فَقَالَ عُمَرُ: أَوَلَا تَبْعَثُونَ رَجُلًا يُنَادِي بِالصَّلَاةِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"يَا بِلَالُ قُمْ فَنَادِ بِالصَّلَاةِ\". [مسلم ٣٧٧ - فتح ٢/ ٧٧]","vol":"6","page":309},{"text":"الأذان: الإعلام (^١). وفي الشرع: الإعلام بدخول وقت الصلاة المكتوبة (^٢)، واستفتحه البخاري بقوله تعالى: ﴿وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ﴾ الآية [المائدة: ٥٨] وَقَوْلُهُ تعالى: ﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ [الجمعة: ٩] إما للتبرك أو لذكر الأذان فيهما، أو لأن ذَلِكَ كان بدء الأذان، وأن ذَلِكَ كان بالمدينة، فإنهما مدنيتان، والحديثان اللذان أوردهما عقب ذَلِكَ كانا بالمدينة؛ لقوله: (كان المسلمون حين قدموا المدينة).\nوقد قَالَ ابن عباس: الأذان نزل مع الصلاة: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ (^٣) [الجمعة: ٩] مع أنه قد روي أن الأذان كان ليلة الإسراء كما ذكره أحمد بن فارس وغيره مطولًا (^٤). وأصل مشروعية\n_________\n(^١) للاستزادة ينظر: \"الصحاح\" ٥/ ٢٠٦٨ - ٢٠٦٩، \"النهاية في غريب الحديث والأثر\" ١/ ٣٣ - ٣٤، \"لسان العرب\" ١/ ٥١ - ٥٤ مادة: أذن.\n(^٢) انظر: \"تبيين الحقائق\" ١/ ٨٩، \"الذخيرة\" ٢/ ٤٣، \"المجموع\" ٣/ ٨٠ - ٨١، \"المغني\" ٢/ ٥٣ - ٥٤.\n(^٣) رواه الحافظ الذهبي بسنده في \"تذكرة الحفاظ\" ٣/ ٧٩٩ - ٨٠٠ عن عكرمة، عن ابن عباس به.\nوعزاه الحافظ في \"الفتح\" ٢/ ٧٨، والسيوطي في \"الدر المنثور\" ٦/ ٣٢٦ لأبي الشيخ وزاد السيوطي أنه في كتاب \"الأذان\". قال الذهبي: إسناده ضعيف، ومتنه منكر.\n(^٤) رواه البزار في \"البحر الزخار\" ٢/ ١٤٦ - ١٤٧ (٥٠٨) عن علي قال: لما أراد الله أن يعلم رسوله الأذان أتاه جبريل صلى الله عليهما بدابة يقال لها البراق، فذهب يركبها … الحديث مطولًا.\nقال البزار: وهذا الحديث لا نعلمه يروى بهذا اللفظ عن علي إلا بهذا الإسناد، وزياد بن المنذر فيه شيعية، وقد روى عنه مروان بن معاوية وغيره.\nوالحديث عزاه السيوطي في \"الدر المنثور\" ٤/ ٢٨٢ - ٢٨٣ للبزار، وقال الهيثمي =","vol":"6","page":310},{"text":"الأذان رؤية عبد الله بن زيد في السنن أبو داود والترمذى والنسائى (^١)\n_________\n= في \"المجمع\" ١/ ٣٢٩: رواه البزار، وفيه زياد بن المنذر. وهو مجمع على ضعفه.\nوأورد الهيثمي له حديث آخر في ٥/ ٢٣٨، وقال: زياد بن المنذر كذاب متروك.\nوزياد هذا قال عنه الحافظ في \"التقريب\" (٢١٠١): رافضي كذبه ابن معين. وقال الألباني في \"الإسراء والمعراج\" ص ١٠٤ - ١٠٥: حديث ضعيف جدًّا، وعلامات الوضع عليه ظاهرة.\nوروى الطبراني في \"الأوسط\" ٩/ ١٠٠ (٩٢٤٧) عن ابن عمر، أن النبي - ﷺ - لما أسري به إلى السماء أوحي إليه بالأذان فنزل به فعلمه جبريل. هكذا جاء في \"الأوسط\": فعلمه جبريل! وهو ما جاء في \"مجمع البحرين\" ٢/ ١٢ - ١٣ (٦٢٩)، \"مجمع الزوائد\" ١/ ٣٢٩، ومعناه مشكل، إلا أن تكون لفظة جبريل هذِه تحرفت.\nوالحديث هذا ذكره الحافظ في \"الفتح\" ٢/ ٧٨ بلفظ: فنزل به فعلمه بلالًا، وهذِه أولى من لفظة جبريل.\nوقال الهيثمي ١/ ٣٢٩: فيه طلحة بن زيد، ونسب إلى الوضع، وقال الحافظ: في إسناده طلحة بن زيد وهو متروك، وقال في \"التقريب\" (٣٠٢٠): متروك، قال أحمد وعلي وأبو داود: كان يضع.\nوقال الحافظ ٢/ ٧٨: للدارقطني في \"الأطراف\" من حديث أنس أن جبريل أمر النبي - ﷺ - بالأذان حين فرضت الصلاة. وإسناده ضعيف أيضًا.\nوأورد السيوطي في \"الدر المنثور\" ٤/ ٢٨٣ عن عائشة ﵂ قالت: قال رسول الله - ﷺ -: \"لما أسري بي إلى السماء أوحي إليه بالأذان، فنزل به فعلمه جبريل أذن جبريل، فظنت الملائكة أنه يصلي بهم، فقدمني فصليت بالملائكة\". وعزاه لابن مردويه. قال الحافظ ٢/ ٧٨: فيه من لا يعرف وأورد أيضًا ٤/ ٢٨٤ عن علي ﵁ أن النبي - ﷺ - علم الأذان ليلة أسري به وفرضت عليه الصلاة.\n(^١) أبو داود (٤٩٩)، والترمذي (١٨٩)، وابن ماجه (٧٠٦).\nومن طريقهم رواه أيضًا أحمد ٤/ ٤٣، والدارمي ٢/ ٧٥٨ - ٧٦٠ (١٢٢٤ - ١٢٢٥)، والبخاري في \"خلق أفعال العباد\" (١٣٧)، وابن الجارود ١/ ١٥٦ - ١٥٧ (١٥٨)، وابن خريمة (٣٦٣، ٣٧٠، ٣٧١)، وأبو القاسم البغوي في \"معجم الصحابة\" ٤/ ٥٩ (١٥٩٩)، وابن حبان ٤/ ٥٧٢ - ٥٧٣ (١٦٧٩)، والدارقطني ١/ ٢٤١، والبيهقي ١/ ٣٩٠ - ٣٩١، ٤١٥، وفي \"دلائل النبوة\" ٧/ ١٧ - ١٨، =","vol":"6","page":311},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وابن عبد البر في \"التمهيد\" ٢٤/ ٢٣ - ٢٤، وابن الاثير في \"أسد الغابة\" ٣/ ٢٤٨، والضياء في \"المختارة\" ٩/ ٣٧٣ - ٣٧٧ (٣٤٤ - ٣٤٦) من طريق محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث التيمي، عن محمد بن عبد الله بن زيد بن عبد ربه، قال: حدثني أبي عبد الله بن زيد، قال: لما أمر رسول الله - ﷺ - بالناقوس يعمل ليضرب به للناس لجمع الصلاة، طاف بي وأنا نائم رجل يحمل ناقوسًا في يده، فقلت: يا عبد الله، أتبيع الناقوس؟ قال: وما تصنع به؟ فقلت: ندعو به إلى الصلاة، قال: أفلا أدلك على ما هو خير من ذلك؟ فقلت له: بلى، قال: فقال: تقول: الله أكبر .. فلما أصبحت أتيت رسول الله - ﷺ - فأخبرته بما رأيت، فقال: \"إنها لرؤية حق إن شاء الله، فقم مع بلال فألق عليه ما رأيت فليؤذن به، فإنه أندى صوتًا منك\" فقمت مع بلال فجعلت ألقيه عليه ويؤذن به، قال: فسمع ذلك عمر بن الخطاب وهو في بيته، فخرج يجر رداءه ويقول: والذي بعثك بالحق يا رسول الله، لقد رأيت مثل ما رأى، فقال رسول الله - ﷺ -: \"فلله الحمد\". هكذا الحديث مطولًا، ورواه بعضهم مختصرًا دون القصة الأولى، كما عند الترمذي.\nقال الترمذي: حديث حسن صحيح، وعبد الله بن زيد لا نعرف له عن النبي - ﷺ - شيئًا يصح إلا هذا الحديث الواحد في الأذان.\nوقال النووي في \"المجموع\" ٣/ ٨٢: إسناده صحيح، وقال ابن خزيمة ١/ ١٩٣: سمعت محمد بن يحيى يقول: ليس في أخبار عبد الله بن زيد في قصة الأذان خبر أصح من هذا؛ لأن محمد بن عبد الله بن زيد سمعه من أبيه، وعبد الرحمن بن أبى ليلى لم يسمعه من عبد الله بن زيد.\nوقال الخطابي في \"معالم السنن\" ١/ ١٥٢: قد روي هذا الحديث والقصة بأسانيد مختلفة، وهذا الإسناد أصحها.\nوقال البيهقي ١/ ٣١٩: وفي كتاب \"العلل\" للترمذي قال: سألت محمد بن إسماعيل البخاري عن هذا الحديث، يعني حديث محمد بن إبراهيم التيمي، فقال: هو عندي حديث صحيح.\nونقل تصحيح البخاري للحديث عن الترمذي، أيضًا الزيلعي في \"نصب الراية\" ١/ ٢٥٩، والحافظ في \"الدراية\" ١/ ١١١، وفي \"تلخيص الحبير\" ١/ ١٩٧.\nقلت: لم أعثر على هذا الحديث في \"علل الترمذي الكبير\" وليس هو فيه، ويدل =","vol":"6","page":312},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= لذلك أن الحافظ ابن رجب الحنبلي في تخريجه لهذا الحديث في \"فتح الباري\" ٥/ ١٨٩ قال: وحكى البيهقي أن الترمذي حكى … وساق الكلام. فنقل الحافظ ابن رجب هنا هذا الكلام بواسطة البيهقي يدل أنه لم يجده في \"العلل\". والله أعلم.\nثم قال الحافظ عن الحديث: وبه استدل الإمام أحمد وعليه اعتمد.\nوفعل مثل ذلك المصنف -﵀- فنقل في \"البدر المنير\" ٣/ ٣٤١ هذا الكلام عن البيهقي أيضًا.\nوالحديث قال عنه الألباني في \"صحيح أبي داود\" (٥١٢): إسناده حسن صحيح، وقال في \"الثمر المستطاب\" ١/ ١١٤: إسناد جيد، وخرجه في \"الإرواء\" (٢٤٦) وقال: إسناده حسن، فقد صرح فيه ابن إسحاق بالتحديث فزالت شبهة تدليسه.\nوالحديث رواه أحمد ٤/ ٤٢ - ٤٣، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٤٧٥ - ٤٧٦ (١٩٧٣)، وابن خزيمة (٣٧٣)، وأبو القاسم البغوي ٤/ ٥٧ - ٥٨ (١٥٩٧)، والبيهقي ١/ ٤١٥، وابن عبد البر في \"التمهيد\" ٢٤/ ٢٢ - ٢٣، وابن الجوزي في \"التحقيق\" ١/ ٢٩٩ - ٣٠٠ (٣٥٨) من طرق عن الزهري، عن سعيد ابن المسيب، عن عبد الله بن زيد بن عبد ربه .. الحديث بنحوه. لكن ليس فيه قصة عمر.\nورواه بنحوه عبد الرزاق في \"المصنف\" ١/ ٤٥٥ - ٤٥٦ (١٧٧٤)، وابن سعد في \"الطبقات\" ١/ ٢٤٦ - ٢٤٧ عن معمر، عن الزهري، عن ابن المسيب، مرسلًا.\nقال الألباني في \"الثمر المستطاب\" ١/ ١١٥ عن الحديث المرفوع: هذا سند جيد.\nقال الحاكم: لم يخرج هذا الحديث في الصحيحين لاختلاف الناقلين في أسانيده، وأمثل الروايات فيه رواية سعيد بن المسيب، وقد توهم بعض أئمتنا أن سعيدًا لم يلحق عبد الله بن زيد، وليس كذلك، فإن سعيد كان فيمن يدخل بين علي وبين عثمان في التوسط، وإنما توفي عبد الله بن زيد في أواخر خلافة عثمان، وحديث الزهري، عن سعيد بن المسيب مشهور ورواه يونس بن يزيد ومعمر وشعيب بن أبي حمزة ومحمد بن إسحاق وغيرهم. اهـ. \"المستدرك\" ٣/ ٣٣٦.\nورواه أبو داود (٤٩٨)، والبيهقي ١/ ٣٩٠، وابن عبد البر في \"التمهيد\" ٢٤/ ٢٠ - ٢١ من طريق هشيم، عن أبي بشر، عن أبي عمير بن أنس، عن عمومة له من =","vol":"6","page":313},{"text":"و\"مستدرك الحاكم\" (^١) وغيره، فوافق ما رآه - ﷺ - تلك الليلة (^٢)، واقتضت الحكمة الإلهية أن يكون الأذان عَلَى لسان غيره من المؤمنين؛ لما فيه من التنويه من الله بعبده، والرفع لذكره، والتفخيم بشأنه، قَالَ تعالى: ﴿وَرَفَعْنَا لَكَ ذِكْرَكَ﴾ [الشرح: ٤].\nالحديث الأول: حديث أنس: ذَكَرُوا النَّارَ وَالنَّاقُوسَ، وَذَكَرُوا اليَهُودَ وَالنَّصَارى، فَأُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ وُيوتِرَ الإِقَامَةَ.\nوقد أخرجه مسلم أيضًا، وباقي الستة (^٣)، وذكره البخاري أيضًا في\n_________\n= الأنصار، قال: اهتم النبي - ﷺ - للصلاة كيف يجمع الناس لها .... الحديث مطولًا.\nقال الحافظ في \"الفتح\" ٢/ ٨١: إسناده صحيح إلى أبي عمير بن أنس، وصححه الألباني في \"صحيح أبي داود\" (٥١١).\nورواه أبو داود (٥٠٧)، وابن إسحاق في \"السيرة\" (٤٦٩)، والبيهقي ١/ ٣٩١، ١/ ٤٢٠ - ٤٢١ من طريق المسعودي عن عمرو بن مرة، عن ابن أبي ليلى، عن معاذ بن جبل، قال: أحيلت الصلاة ثلاثة أحوال …\nالحديث مطولًا. وصححه الألباني في \"صحيح أبي داود\" (٥٢٤)، وللحديث طرق وروايات وألفاظ أخر، انظرها في: \"نصب الراية\" ١/ ٢٥٨ - ٢٦٠، \"فتح الباري\" لابن رجب ٥/ ١٧٧ - ١٩٦، \"البدر المنير\" ٣/ ٣٣٤ - ٣٤٤، \"تلخيص الحبير\" ١/ ١٩٧ - ١٩٩، \"الثمر المستطاب\" ١/ ١١١ - ١٩٩.\n(^١) \"المستدرك\" ٣/ ٣٣٥ - ٣٣٦، ٤/ ٣٤٧ - ٣٤٨.\n(^٢) مسلم (٣٧٨) كتاب: الصلاة، باب: الأمر بشفع الأذان وإيتار الإقامة، أبو داود (٥٠٨)، الترمذي (١٩٣)، النسائي ٢/ ٣، ابن ماجه (٧٣٠).\n(^٣) قال القرطبي في \"المفهم\" ٢/ ٦: لا يلزم من كونه سمعه ليلة الإسراء أن يكون مشروعًا في حقه.\nقال الحافظ ٢/ ٧٩ معقبًا: قول القرطبي فيه نظر، لقول في أوله: لما أراد الله أن يعلم رسوله الأذان، وكذا قول المحب الطبري: يحمل الأذان ليلة الإسراء على المعنى اللغوي، وهو الإعلام، ففيه نظر أيضًا، لتصريحه بكيفيته المشروعة فيه، والحق أنه لا يصح شيء من هذِه الأحاديث. اهـ","vol":"6","page":314},{"text":"ذكر بني إسرائيل كما ستعلمه إن شاء الله (^١). وفي لفظ له ذكره قريبًا: قَالَ إسماعيل بن إبراهيم: فذكرته لأيوب فقال: إلا الإقامه (^٢).\nوفي \"صحيح ابن منده\" هذِه اللفظة من قول أيوب، هكذا رواه ابن المديني عن ابن علية، فأدرجها سليمان عن حماد. أي: كما سيأتي في الباب بعده (^٣).\nورواه غير واحد عن حماد، ولم يذكروا هذِه اللفظة (^٤). وفي النسائي أن الآمر بذلك هو رسول الله - ﷺ - (^٥)، وهو يرجح أن هذِه الصيغة وهي: (أُمِرَ) مقتضية للرفع، وهو الأصح (^٦). وصححها ابن حبان\n_________\n(^١) سيأتي برقم (٣٤٥٧) كتاب: أحاديث الأنبياء، باب: ما ذُكر عن بني إسرائيل.\n(^٢) سيأتي برقم (٦٠٧)، باب: الإقامة واحدة إلى قوله: قد قامت الصلاة.\n(^٣) سيأتي برقم (٦٠٥)، باب: الأذان مثنى مثنى.\n(^٤) رواه مسلم (٣٧٨/ ٢) عن خلف بن هشام، عن حماد، دون هذِه اللفظة. وكذا رواه أبو عوانة ١/ ٢٧٣ (٩٥٠) عن إبراهيم بن ديزيل، عن عفان، عن حماد. وكذا البيهقي ١/ ٤١٢ من طريق خلف بن هشام، عن حماد. وكذا الخطيب ١٠/ ١٢٣ من طريق علي بن عبد الله بن جعفر المديني، عن حماد.\n(^٥) النسائي ٢/ ٣.\n(^٦) قلت: هذا من أقسام المرفوع، أو هو قسم بين المرفوع والموقوف، وقد يسمى مرفوعًا حكمًا موقوفًا لفظًا، وهو أيضًا أقسام منها، هذا القسم، وهو قول الصحابي: أمرنا بكذا، ونهينا عن كذا، أو من السنة كذا. فمنها هذا الحديث.\nومنها: قول أم عطية: نهينا عن اتباع الجنائز، ولم يعزم علينا، سيأتي برقم (١٢٧٨).\nومنها: قول أنس: من السنة إذا تزوج الرجل البكر على الثيب أقام عندها سبعًا … سيأتي برقم (٥٢١٤).\nوالقسم الثاني: تفسير الصحابي إن تعلق بسبب نزول آية، أو نحوه، مرفوع، وإلا فموقوف.\nوانظر تمام هذا البحث في \"علوم الحديث\" ص ٤٧ - ٥١، \"المقنع\" ١/ ١١٦ - ١٢٨، \"التقييد والإيضاح\" ص ٦٨ - ٧٠.","vol":"6","page":315},{"text":"والحاكم (^١).\nوالمراد معظم الأذان شفع، وإلا فالتكبير في أوله أربع ولا إله إلا الله في آخره مرة، وكذلك المراد بالوتر معظم الإقامة وإلا فلفظ الإقامة والتكبير في أوله مثنى، ولهذا استثنى لفظ الإقامة من قوله: (ويوتر الإقامة إلا الإقامة)، كما تقدم. وإنما لم يستثن التكبير؛ لأنه عَلَى نصف لفظه في الأذان، فكأنه وتر. وحاصل مذهبنا أن الأذان تسع عشرة كلمة بإثبات الترجيع والإقامة أحد عشرة (^٢)، وأسقط مالك تربيع التكبير في أوله وجعله مثنى، وجعل الإقامة عشرة بإفراد كلمة الإقامة (^٣).\nوقال أبو حنيفة: هو خمس عشرة بإسقاط الترجيع، وزاد في الإقامة كلمة الإقامة (^٤). وحكي عن أحمد أنه لا يرجع (^٥)، ثم المشهور عندنا سنية الأذان والإقامة (^٦)، وبه قَالَ مالك وأبو حنيفة (^٧). وعن مالك: تجب في الجماعة (^٨). وقال عطاء ومجاهد وداود: هو فرض وقال أحمد: إنه فرض كفاية (^٩). وقال ابن المنذر: هو فرض في حق الجماعة في السفر والحضر (^١٠).\n_________\n(^١) \"صحيح ابن حبان\" ٤/ ٥٦٨، \"المستدرك\" ١/ ١٩٨، \"معرفة علوم الحديث\" ص ١٣٤.\n(^٢) انظر: \"المهذب\" ١/ ١٩٨ - ١٩٩.\n(^٣) \"المدونة\" ١/ ٦١ - ٦٢.\n(^٤) انظر: \"البناية\" ٢/ ٨٦ - ٩١.\n(^٥) انظر: \"المغني\" ٢/ ٥٦.\n(^٦) انظر: \"المجموع\" ٣/ ٨٨ - ٩٠.\n(^٧) انظر: \"الذخيرة\" ٢/ ٥٨، \"البناية\" ٢/ ٨٤.\n(^٨) \"المدونة\" ١/ ٦٤.\n(^٩) وعن أحمد رواية ثانية أنه سنة، انظر: \"الممتع\" ١/ ٣١٧.\n(^١٠) \"الأوسط\" ٣/ ٢٤.","vol":"6","page":316},{"text":"الحديث الثاني: حديث ابن عمر: كَانَ المُسْلِمُونَ حِينَ قَدِمُوا المَدِينَةَ يَجْتَمِعُونَ فَيَتَحَيَّنُونَ الصَّلَاةَ، لَيْسَ يُنَادى لَهَا، فَتَكَلَّمُوا يَوْمًا فِي ذَلِكَ، فَقَالَ بَعْضُهُمْ: اتَخِذُوا نَاقُوسًا مِثْلَ نَاقُوسِ النَّصَارى. وَقَالَ بَعْضُهُمْ: بَلْ بُوقًا مِثْلَ قَرْنِ اليَهُودِ. فَقَالَ عُمَرُ: أَوَلَا تَبْعَثُونَ رَجُلًا يُنَادِي بِالصَّلَاةِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"يَا بِلَالُ قُمْ فَنَادِ بِالصَّلَاةِ\".\nوالكلام عليه من أوجه:\nأحدها: هذا الحديث أخرجه مسلم أيضًا (^١)، وللإسماعيلي وأبي نعيم: \"فأذن بالصلاة\".\nثانيها: معنى يتحينون: يقدرون ويطلبون أحيانها، ويأتون إليها فيها.\nوالحين: الوقت والزمان. والناقوس توقف الجواليقي (^٢) هل هو عربي أو معرب. والنقس: ضرب الناقوس، قَالَ في \"الصحاح\": وفي الحديث: كادوا ينقسون حَتَّى رأى عبد الله بن زيد الأذان (^٣). وصحفه ابن التين بالنون، فقال: كانوا. ثم شرع يستشكله، ولا إشكال. وفي أبي داود: حَتَّى نقسوا أو كادوا أن ينقسوا (^٤).\nثالثها: قول عمر - ﵁ -: (أولا تبعثون رجلًا منكم ينادي بالصلاة؟) الظاهر أنه إعلام ليس عَلَى صفة الأذان الشرعي، بل إخبار بحضور وقتها، جمعًا بينه وبين رؤيا عبد الله بن زيد فإنه بدء الأذان، فالواقع\n_________\n(^١) مسلم (٣٧٧) كتاب: الصلاة، بدء الأذان.\n(^٢) تقدمت ترجمته في شرح حديث (٧).\n(^٣) \"الصحاح\" ٣/ ٩٨٥.\n(^٤) أبو داود (٥٠٦)، وكذا رواه أحمد ٥/ ٢٤٦، وعبد الرزاق في \"المصنف\" ١/ ٤٦١ - ٤٦٢ (١٧٨٨)، والطبراني ٢٠/ (٢٧٠)، والبيهقي ١/ ٣٩١، وابن عبد البر في \"التمهيد\" ٢٤/ ٢٦ - ٢٧. قال الألباني في \"صحيح أبي داود\" (٥٢٣): إسناده صحيح على شرط الشيخين.","vol":"6","page":317},{"text":"أولًا الإعلام، ثم لما رآه عبد الله بن زيد شرعه - ﷺ -: إما يوحي كما ذكره ابن إسحاق في \"السيرة\" (^١)، ويجوز أن يكون باجتهاد منه لا بمجرد المنام، ويحتمل أن يكون عمر لما رأى الرؤيا وصحتها قَالَ: ألا تنادون بالصلاة؟ فأقره الشارع وأمر به.\nرابعُها: قوله: \"قم فناد بالصلاة\" ليس فيه التعرض للقيام في حال الأذان، والمشهور أنه سُنَّة.\nفوائد:\nالأولى: في ابن ماجه من حديث الزهري عن سالم عن أبيه قصة رؤيا عبد الله بن زيد. وفي آخره: قَالَ الزهري: وزاد بلال في نداء صلاة الغداة: الصلاة خير من النوم. فأقرها النبي - ﷺ - (^٢). ولما خرجه ابن خزيمة في \"صحيحه\" أتبعه بأن قَالَ: حَدَّثنَا بندار بخبر غريب (^٣)، ثنا أبو بكر الحنفي، ثَنَا عبد الله بن نافع، عن أبيه، عن ابن عمر، قَالَ: إن بلالًا كان يقول: أشهد أن لا إله إلا الله، حي عَلَى الصلاة. فقال له عمر بن الخطاب: قل في إثرها: أشهد أن محمدًا رسول الله. فقال - ﷺ -: \"قل كما أمرك عمر\" (^٤)، وعن أبي حنيفة أنه يقوله -أي: التثويب- بعد الأذان، لا فيه (^٥)، وصححه قاضي خان.\n_________\n(^١) \"سير ابن إسحاق\" (٤٦٩).\n(^٢) ابن ماجه (٧٠٧)، قال الألباني في \"ضعيف ابن ماجه\" (١٤٨): ضعيف، وبعضه صحيح.\n(^٣) كذا مكررة في الأصل، وليست هي في المطبوع من \"صحيح ابن خزيمة\" (٣٦٢).\n(^٤) \"صحيح ابن خزيمة\" ١/ ١٨٨ - ١٨٩ (٣٦٢)، قال الألباني (٣٦٢): إسناده ضعيف جدًّا، والحديث باطل؛ لأن قوله: أشهد أن محمدًا رسول الله، ثابت في حديث عبد الله بن زيد الآتي (٣٧٠ - ٣٧١).\n(^٥) انظر: \"المبسوط\" ١/ ١٣٠.","vol":"6","page":318},{"text":"ثانيها: في \"المصنف\" عن محمد بن فضيل عن (يزيد) (^١) بن أبي صادق أنه كان يجعل آخر أذانه: لا إله إلا الله والله أكبر، وقال: هكذا كان آخر أذان بلال (^٢). قال البيهقي بعد أن أخرجه من فعل مؤذن علي: وكذا فعله أبو يوسف صاحب أبي حنيفة.\nثالثها: روى البيهقي من حديث نافع، عن ابن عمر أنه قال: الأذان ثلاث ثلاث. وفسره غيره بتثليث الشهادتين والحيعلتين أيضًا.\nوعن الحسن أنه كان يقول: الله أكبر، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الفلاح. ثم يرجع فيقول: الله أكبر مرتين، وكل شهادة مرة، ويكرر الحيعلة (^٣).\nوفي \"القواعد\" لابن زيد: أذان البصريين تربيع التكبير الأول، وتثليث الشهادتين وحي على الصلاة حي على الفلاح، يبدأ بأشهد أن لا إله إلا الله، حتى يصل حي على الصلاة، ثم يعيد كذلك مرة ثانية، يعني: الأربع كلمات تبعًا، ثم يعيد ثالثة، وبه قال الحسن البصري ومحمد بن سيرين (^٤)\n_________\n(^١) هكذا في الأصل، وفي المصنف: زيد.\n(^٢) \"المصنف\" ١/ ١٨٨ (٢١٥٢).\n(^٣) رواه أبن أبي شيبة ١/ ١٨٦ (٢١٢٢) وفيه بتثنيته التكبير الأول.\n(^٤) رواه عبد الرزاق ١/ ٤٦٥ (١٧٩٨).","vol":"6","page":319},{"text":"<span data-type='title' id=toc-608>٢ - باب الأذَانُ مَثْنَى مَثْنَى</span>\n٦٠٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ سِمَاكِ بْنِ عَطِيَّةَ، عَنْ أَيُّوبَ عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ قَالَ: أُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ وَأَنْ يُوتِرَ الإِقَامَةَ الإِقَامَةَ. [انظر: ٦٠٣ - مسلم: ٣٧٨ - فتح: ٢/ ٨٢]\n\n٦٠٦ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا عَبْدُ الْوَهَّابِ قَالَ: أَخْبَرَنَا خَالِدٌ الْحَذَّاءُ، عَنْ أَبِي قِلَابَةَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: لَمَّا كَثُرَ النَّاسُ -قَالَ:- ذَكَرُوا أَنْ يَعْلَمُوا وَقْتَ الصَّلَاةِ بِشَىْءٍ يَعْرِفُونَهُ، فَذَكَرُوا أَنْ يُورُوا نَارًا أَوْ يَضْرِبُوا نَاقُوسًا، فَأُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ وَأَنْ يُوتِرَ الإِقَامَةَ. [انظر: ٦٠٣ - مسلم: ٣٧٨ - فتح ٢/ ٨٢]\nذَكَرِ فيه حديث أنس: أُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ وَأَنْ يُوتِرَ الإِقَامَةَ إِلَّا الإِقَامَةَ.\nوقد سلف أول الباب (^١)، وكذا حديثه الآخر (^٢).\nوالبخاري روى الثاني، عن محمد، عن عبد الوهاب قَالَ: أَخْبَرَنَا خَالِدٌ الحَذَّاءُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: لَمَّا كَثُرَ النَّاسُ -قَالَ:- ذَكَرُوا أَنْ يَعْلَمُوا وَقْتَ الصَّلَاةِ بِشَيءٍ يَعْرِفُونَهُ، فَذَكَرُوا أنْ يُورُوا نَارًا أَوْ يَضْرِبُوا نَاقُوسًا، فَأُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ وَأَنْ يُوتِرَ الإِقَامَةَ.\nومحمد هذا: هو ابن سلام كما ذكره أبو نعيم.\nوقال أبو علي الجياني: وقال -يعني: البخاري- في الصلاة (^٣)،\n_________\n(^١) برقم (٦٠٣).\n(^٢) الحديث الآتي (٦٠٦).\n(^٣) سلف برقم (٥٦٨) وفيه صرح البخاري باسمه، قال: حدثنا محمد بن سلام، قال: أخبرنا عبد الوهاب. فيبدوا أن النسخة التي اعتمد عليها الجياني هي نسخة أبي الوقت، أو ابن عساكر، فقد جاء في اليونينية ١/ ١١٨ أن قوله: ابن سلام سقطت من نسخة أبي الوقت وابن عساكر. والله أعلم.","vol":"6","page":320},{"text":"والجنائز (^١)، والمناقب (^٢)، والطلاق (^٣)، والتوحيد (^٤) وغير ذلك: حدثنا محمد، عن عبد الوهاب (^٥). نسبه ابن السكن في بعضها ابن سلام.\nقال: وقد صرح البخاري باسمه في الأضاحى (^٦)، وفي غير موضع، فقال: حدثنا محمد بن سلام، ثنا عبد الوهاب (^٧).\nقال: وذكر أبو نصر-يعني: الكلاباذي- أن البخاري يروي في الجامع عن محمد بن سلام. وبندار: محمد بن بشار، وأبي موسى: محمد بن المثنى، ومحمد بن عبد الله بن حوشب الطائفي، عن عبد الوهاب الثقفي (^٨).\n_________\n(^١) سيأتي برقم (١٢٥٤) باب: ما يستحب أن يغسل وترًا.\n(^٢) سيأتي برقم (٣٥١٤) باب: ذكر أسلم وغفار ومزينة وجهينة وأشجع.\n(^٣) سيأتي برقم (٥٢٨٣) باب: شفاعة النبي - ﷺ - في زوج بريرة.\n(^٤) سيأتي برقم (٧٤٧٠) باب: في المشيئة والإرادة.\n(^٥) منها ما سيأتي برقم (١٠٢٨) كتاب: الاستسقاء، باب: استقبال القبلة في الاستسقاء. ومنها ما سيأتي برقم (٥٣٣٠) كتاب: الطلاق، باب: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ﴾.\n(^٦) سيأتي برقم (٥٥٥٠) باب: من قال: الأضحى يوم النحر.\n(^٧) منها ما سلف برقم (٣٢٤) كتاب: الحيض، باب: شهود الحائض العيدين ودعوة المسلمين ويعتزلن المصلى منها ما سيأتي برقم (٢٣١٦) كتاب: الوكالة، باب: الوكالة في الحدود، وجاء في هذا الحديث: حدثنا ابن سلام، أخبرنا عبد الوهاب الثققي. ومنها ما سيأتي برقم (٢٦٦٢) وجاء فيه أيضًا كالحديث السابق. ومنها ما سيأتي برقم (٥٥٢٨) كتاب: الذبائح والصيد، باب: لحوم الحمر الإنسية. ومنها ما سيأتي برقم (٦٠٣٠) كتاب: الأدب، باب: لم يكن النبي - ﷺ - فاحشًا ولا متفحشًا. ومنها ما سيأتي برقم (٦٠٨٠) كتاب: الأدب، باب: الزيارة.\n(^٨) \"تقييد المهمل\" ٣/ ١٠٢٠ - ١٠٢١.","vol":"6","page":321},{"text":"<span data-type='title' id=toc-609>٣ - باب الإِقَامَةُ وَاحِدَةٌ، إِلَّا قَوْلَهُ: قَدْ قَامَتِ الصَّلَاةُ</span>\n٦٠٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا خَالِدٌ، عَنْ\nأَبِي قِلَابَةَ، عَنْ أَنَسٍ قَالَ أُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ، وَأَنْ يُوتِرَ الإِقَامَةَ. قَالَ إِسْمَاعِيلُ: فَذَكَرْتُ لأَيُّوبَ فَقَالَ: إِلاَّ الإِقَامَةَ. [انظر: ٦٠٣ - مسلم: ٣٧٨ - فتح: ٢/ ٨٣]\nذكر فيه أيضًا حديث أنس: أُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ، وَأَنْ يُوتِرَ الإِقَامَةَ.\nقال إسماعيل بن إبراهيم: فذكرت لأيوب فقال: إلا الإقامة.\nقال الإسماعيلي: جعل ترجمة الباب: إلا قوله: قد قامت الصلاة، وجعل الحديث فيه في هذا المعنى قول أيوب، وترك حديث سماك بن عطية يعني: السالف في الباب قبله، وهو متصل بقوله: ويوتر الإقامة إلا الإقامة، وفد أسلفنا كلام ابن منده فيه (^١).\n_________\n(^١) راجع شرح حديث (٦٠٣).","vol":"6","page":322},{"text":"<span data-type='title' id=toc-610>٤ - باب فَضْلِ التَّأْذِينِ</span>\n٦٠٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا نُودِىَ لِلصَّلَاةِ أَدْبَرَ الشَّيْطَانُ وَلَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعَ التَّأْذِينَ، فَإِذَا قَضَى النِّدَاءَ أَقْبَلَ، حَتَّى إِذَا ثُوِّبَ بِالصَّلَاةِ أَدْبَرَ، حَتَّى إِذَا قَضَى التَّثْوِيبَ أَقْبَلَ حَتَّى يَخْطُرَ بَيْنَ الْمَرْءِ وَنَفْسِهِ، يَقُولُ: اذْكُرْ كَذَا، أذْكُرْ كَذَا. لِمَا لَمْ يَكُنْ يَذْكُرُ، حَتَّى يَظَلَّ الرَّجُلُ لَا يَدْرِى كَمْ صَلَّى\". [١٢٢٢، ١٢٣١، ١٢٣٢، ٣٢٨٥ - مسلم: ٣٨٩ - فتح: ٢/ ٨٤]\nذكر فيه حديث أبي هريرة: أَنُّ النبيّ - ﷺ - قَالَ: \"إِذَا نُودِيَ لِلصَّلَاةَ أَدْبَرَ الشَّيْطَانُ لَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعَ التَّأْذِينَ، فَإِذَا قُضَى النِّدَاءُ أَقْبَلَ، حَتَّى إِذَا ثُوِّبَ بِالصَّلَاةِ أَدْبَرَ، حَتَّى إِذَا قَضَى التَّثْوِيبَ أَقْبَلَ، حَتَّى يَخْطُرَ بَيْنَ المَرْءِ وَنَفْسِهِ، يَقُولُ: اذْكُرْ كَذَا، اذْكُرْ كَذَا. لِمَا لَمْ يَكُنْ يَذْكُرُ، حَتَّى يَظَلَّ الرَّجُلُ لَا يَدْرِي كَمْ صَلَّى\".\nهذا الحديث أخرجه البخاري في الصلاة كما ستعلمه وفي لفظ له: \"إن يدري\" (^١). ومسلم أيضًا، ولفظه: \"ما يدري وله حصاص\" (^٢). وهو الضراط في قول كما ستعلمه.\nوأخرجه من حديث جابر أيضًا: \"إن الشيطان إذا سمع النداء بالصلاة ذهب حتى يكون مكان الروحاء\" (^٣).\nثم الكلام عليه من أوجه:\n_________\n(^١) سيأتي برقم (١٢٣١) كتاب: السهو، باب: إذا لم يدركم صلى: ثلاثًا أو أربعًا، سجد سجدتين وهو جالس.\n(^٢) مسلم (٣٨٩) كتاب: الصلاة، باب: فضل الأذان وهرب الشيطان عند سماعه.\n(^٣) مسلم (٣٨٨) كتاب: الصلاة، باب: فضل الأذان وهرب الشيطان عند سماعه.","vol":"6","page":323},{"text":"أحدها: \"الحصاص\" في رواية مسلم: بحاء وصادين مهملات، فقيل: إنه الواقع في رواية البخاري، وقال أبو عبيدة: هو شدة العدو.\nوقال عاصم بن أبي النجود (^١): إذا ضرب بأذنيه ومضغ بذنبه أي: حركه يمينًا وشمالًا وعدا، فذاك الحصاص.\nولا مانع من حمله على ظاهره؛ إذ هو جسم يصح منه خروج الريح.\nوقيل: إنه عبارة عن شدة الغيظ والنفار وإدباره؛ لئلا يسمعه فيضطر إلى أن يشهد له بذلك يوم القيامة (^٢)، للحديث الآتي: \"لا يسمع مدى صوت المؤذن جن ولا إنس ولا شيء إلا شهد له يوم القيامة\" (^٣)\n_________\n(^١) هو عاصم بن بهدلة، وهو ابن أبي النجود الأسدي، مولاهم، الكوفي، أبو بكر المقرى، قال أحمد بن حنبل وغير واحد: بهدلة هو أبو النجود، وقال عمرو بن علي: عاصم بن بهدلة هو عاصم بن أبي النجود، واسم أمه بهدلة، وقال أبو بكر ابن أبي داود: زعم بعض من لا يعلم أن بهدلة أمه. وليس كذلك، بهدلة أبوه.\nويكنى أبا النجود.\nوقال عبد الله بن أحمد بن حنبل: سألت أبي عنه، فقال: كان رجلًا صالحًا قارئًا للقرآن، وأهل الكوفة يختارون قراءته وأنا اختار قراءته، وكان خيرًا ثقة، والأعمش أحفظ منه، وكان شعبة يختار الأعمش عليه في تثبيت الحديث. قال النسائي: ليس به بأس. روى له البخاري ومسلم مقرونًا بغيره، واحتج به الباقون.\nوروى له البخاري حديثين سيأتيا (٤٩٦٧ - ٤٩٧٧) ولم يترجم له المصنف في شرحهما، لذا ترجمت له هنا.\nوانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٤٨٧ (٣٠٦٢)، \"علل أحمد\" ١/ ١٣٧، \"الجرح والتعديل\" ٦/ ٣٤٠ (١٨٨٧)، \"تهذيب الكمال\" ١٣/ ٤٧٣ (٣٠٠٢)، \"سير أعلام النبلاء\" ٥/ ٢٥٦ (١١٩).\n(^٢) انظر: \"الصحاح\" ٣/ ١٠٣٢ - ١٠٣٤، \"النهاية في غريب الحديث والأثر\" ١/ ٣٩٦، \"لسان العرب\" ١/ ٨٩٨ - ٩٠٠ مادة: (حصص).\n(^٣) الحديث الآتي (٦٠٩).","vol":"6","page":324},{"text":"وأبعد من قال: إنما يشهد له المؤمنون من الجن والإنس دون الكافر، حكاه القاضي عياض، قال: ولا يُقْبَلٌ من قائله لما جاء في الآثار من خلافه، قال:\nوقيل: إن هذا فيمن يصح منه الشهادة ممن يسمع.\nوقيل: بل هو عام في الحيوان والجماد كما في الحديث الذي ذكرناه، وأن الله يخلق لها ولما لا يعقل من الحيوان إدراكًا للأذان وعقلًا ومعرفةً.\nوقيل: إدباره لعظم شأن الأذان بما يشتمل عليه من قواعد التوحيد وإظهار الشرائع والإعلام.\nوقيل: ليأسه من وسوسة الإنسان عند الإعلان بالتوحيد (^١).\nفإن قلت: كيف يهرب من الأذان ويدنو. في الصلاة وفيها القرآن والمناجاة؟\nقلتُ: أجاب ابن الجوزي عنه بأن إبعاده عن الأذان لغيظه من ظهور الدين وغلبة الحق، وعلى الأذان هيبة يشتد انزعاجه لها ولا يكاد يقع في الأذان رياء ولا غفلة عند النطق به؛ لأنه لا يحضر النفس.\nفأما الصلاة فإن النفس تحضر فيها فيفتح لها الشيطان أبواب الوسوسة.\nثانيها: المراد بالتثويب هنا: الإقامة. ويخطر: -بكسر الطاء وضمها، والأكثر على الضم، والوجه: الكسر -أي: يوسوس، والضم من الشكوك والمرور أي: يدنو منه بينه وبين قلبه فيشغله عما هو فيه، وبهذا فسره الشراح، وبالأول فسره الخليل.\n_________\n(^١) \"إكمال المعلم\" ٢/ ٢٥٧ - ٢٥٨.","vol":"6","page":325},{"text":"وقال الباجي: فيحول بين المرء وما يريد من نفسه من إقباله على صلاته وإخلاصه (^١).\nوقال الهجريُّ في \"نوادره\": يخطر بالكسر في كل شيء وبالضم ضعيف.\nثالثها: قوله: \"حتى يظل\" كذا الرواية بظاء معجمة مفتوحة، والرجل مرفوع أي: يصير، كما قال تعالى: ﴿ظَلَّ وَجْهُهُ مُسْوَدًّا﴾ [الزخرف: ١٧] وقيل معناه: يبقى ويدوم.\nوحكى الداودي: يضل بالضاد المعجمة المكسورة بمعنى: ينسى ويذهب فهمه، ويسهو قال تعالى ﴿أَنْ تَضِلَّ إِحْدَاهُمَا﴾ [البقرة: ٢٨٢]، وحكى بن قرقول، عن الداودي أنه روي: يضل بفتح الضاد أيضًا من الضلال وهو الحيرة.\nقال: والكسر في المستقبل أشهر.\nقال الشيخ تقي الدين: ولو رُوِي بضم الياء لكان صحيحًا، يريد حتى يضل الشيطان الرجل عن دراية كم صلى.\nرابعها: الحديث ظاهر فيما ترجم له وهو فضل التأذين، وقد وردت أحاديث كثيرة بفضله (^٢)، ذكرت منها جملة مستكثرة في شرحي \"التنبيه\"\n_________\n(^١) \"المنتقى\" ١/ ١٣٤.\n(^٢) منها حديث أبي سعيد الخدري الآتي (٩٠٦).\nوحديث أبي هريرة الآتي (٦١٥)، ورواه مسلم (٤٣٧).\nوحديث أبي هريرة مرفوعًا: \"الأئمة ضمناء والمؤذنون أمناء، فأرشد الله الأئمة واغفر للمؤذنين\".\nرواه الشافعي في \"الأم\" ١/ ٨٧، وفي \"المسند\" ص ٥٦، والبيهقي ١/ ٤٣٠ من طريق إبراهيم بن محمد، عن سهل بن أبي صالح، عن أبيه، عن أبي هريرة. =","vol":"6","page":326},{"text":"واختلف فيه وفي الإمامة أيهما أفضل؟ ومحل الخوض في ذلك كتب الفروع، وقد بسطناه في الشرح المذكور و\"شرح المنهاج\" وغيرهما، فيراجع منه (^١).\n_________\n= ورواه أحمد ١/ ٣٩٩ عن عبد الرزاق، ثنا معمر، عن الأعمش، عن أبي صالح، عن أبي هريرة.\nورواه أبو داود (٥١٧) من طريق الأعمش، عن رجل، عن أبي صالح عن أبي هريرة.\nورواه الترمذي (٢٠٧) من طريق أبي معاوية، عن الأعمش، عن أبي صالح به.\nوالحديث صححه الألباني في \"صحيح أبي داود\" (٥٣٠) وانظر تخريج هذا الحديث في \"البدر المنير\" ٣/ ٣٩٤ - ٤٠٢.\nوحديث: \"يغفر للمؤذن مدى صوته\".\nروي عن أبي هريرة والبراء بن عازب وأبن عمر وأنس وأبي سعيد الخدري وجابر ابن عبد الله.\nوانظر في تخريج هذا الحديث \"البدر المنير\" ٣/ ٣٨٠ - ٣٨٨ فقد استوفي طرقه وأسانيده.\nوحديث ابن عباس مرفوعًا: \"من أذن سبع سنين محتسبًا كتبت له براءة من النار\".\nرواه الترمذي (٢٠٦)، وابن ماجه (٧٢٧) قال البغوي في \"شرح السنة\" ٢/ ٢٨٠: إسناده ضعيف. وقال الألباني في \"الضعيفة\" (٨٥٠): ضعيف جدًّا.\nوانظر تخريجه في \"البدر المنير\" ٣/ ٤٠٢ - ٤٠٥.\n(^١) قال المصنف -﵀-: (والإمامة أفضل منه)، أي من الأذان والإقامة، (في الأصح)؛ لأنها أشق، ولمواظبة الشارع والخلفاء الراشدين عليها؛ ولأن القيام بالشيء أولى من الدعاء إليه وهو قائم بفرض الكفاية على ما صححه المصنف بابه.\nقلت: يقصد بالمصنف، النووي- فيكون راجحًا على الأذان إذ هو سنة على الصحيح.\nقلت: الأصح أنه أفضل منها. والله أعلم، لدعائه له - ﷺ - بالمغفرة وللإمام بالإرشاد.\nوهو قول أكثر الأصحاب، واستنبط ابن حبان في \"صحيحه\" من قوله - ﷺ -: \"من دل على خير فله مثل أجر فاعله\". أن المؤذن يكون له مثل أجر من =","vol":"6","page":327},{"text":"<span data-type='title' id=toc-611>٥ - باب رَفْعِ الصَّوْتِ بِالنِّدَاءِ</span>\nوَقَالَ عُمَرُ بْنُ عَبْدِ العَزِيزِ: أَذِّنْ أَذَانًا سَمْحًا، وَإِلَّا فَاعْتَزِلْنَا.\n\n٦٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ ابْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ الأَنْصَارِيِّ، ثُمَّ الْمَازِنِيِّ عَنْ أَبِيهِ أَنَّهُ أَخْبَرَهُ، أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ قَالَ لَهُ: \"إِنِّي أَرَاكَ تُحِبُّ الْغَنَمَ وَالْبَادِيَةَ، فَإِذَا كُنْتَ فِي غَنَمِكَ أَوْ بَادِيَتِكَ فَأَذَّنْتَ بِالصَّلَاةِ فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ، فَإِنَّهُ لَا يَسْمَعُ مَدَى صَوْتِ الْمُؤَذِّنِ جِنٌّ وَلَا إِنْسٌ وَلَا شَيْءٌ إِلاَّ شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ\".\nقَالَ أَبُو سَعِيدٍ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -. [٣٢٩٦، ٧٥٤٨ - فتح: ٢/ ٨٧]\nثم ذكر فيه حديث عبد الرحمن بن عبد الله بن أبي صعصعة عن أَبِيهِ أَنَّهُ أَخبَرَة، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ قَالَ لَهُ: \"إِنِّي أَرَاكَ تُحِبُّ الغَنَمَ وَالْبَادِيَةَ، فَإِذَا كُنْتَ فِي غَنَمِكَ أَوْ بَادِيَتِكَ فَأَذَّنْتَ بِالصَّلَاةِ فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ، فَإِنَّهُ لَا يَسْمَعُ مَدى صَوْتِ المُؤَذِّنِ جِنٌّ وَلَا إِنْسٌ وَلَا شَيْءٌ إِلَّا شَهِدَ لَهُ يَوْمَ القِيَامَةِ\".\nقَالَ أَبُو سَعِيدٍ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -.\nأما قول عمر بن عبد العزيز فأخرجه ابن أبي شيبة عن وكيع، عن سفيان، عن عمرو بن سعيد بن أبي حسن أن مؤذنًا أذن فطرّب في أذانه، فقال له عمر بن عبد العزيز ذلك (^١). ولعله خاف عليه الخروج عن الخشوع إذا طرب.\nقال الداودي: لعل هذا المؤذن لم يكن يحسن يمد الصوت إذا رفع\n_________\n= صلى بأذانه.\nقلت: ونص الشافعي في \"الأم\" على أنه إذا قام بحقوق الإمام كانت أفضل. اهـ.\n\"عجالة المحتاج إلى توجيه المنهاج\" ١/ ١٨١.\nوحديث ابن حبان الذي ذكره الشارح، هو في \"صحيحه\" برقم (١٦٦٦).\n(^١) \"المصنف\" ١/ ٢٠٧ (٢٣٧٥).","vol":"6","page":328},{"text":"بالأذان، فَعْلَّمه، ليس أنه نهاه عن رفع الصوت، ولو نهاه لكان لم يبلغه الحديث يعني: حديث أبي سعيد هذا.\nوفي الدارقطني -بإسناد فيه لين- من حديث ابن عباس أنه - ﵇ - كان له مؤذن مطرب فقال له - ﵇ -: \"الأذان سهل سمح، فإن كان أذانك سهلًا سمحًا وإلا فلا تؤذن\" (^١).\nوأما الحديث فالكلام عليه من أوجه:\nأحدها: هذا الحديث أخرجه البخاري أيضًا في ذكر الجن (^٢) والتوحيد (^٣)، وذكر خلف وتبعه الطرقي أن البخاري أخرجه، عن أبي نعيم، عن عبد العزيز بن أبي سلمة الماجشون، عن عبد الرحمن بن أبي صعصعة، عن أبيه، قال ابن عساكر: لم أجده ولا ذكره أبو مسعود.\nوفي ابن ماجه: عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبيه وزيادة: \"ولا شجر ولا حجر\" (^٤).\nقال ابن عساكر: كذا فيه، يعني: عبد الله بن عبد الرحمن بن أبي\n_________\n(^١) \"سنن الدارقطني\" ١/ ٢٣٩ و٢/ ٨٦. ورواه أيضًا ابن حبان في \"المجروحين\" ١/ ١٣٧، وابن الجوزي في \"الموضوعات\" ٢/ ٣٦٩ - ٣٧٠ (٩٤٥) من طريق إسحاق ابن أبي يحيى الكعبي، عن ابن جريج، عن عطاء، عن ابن عباس مرفوعًا به. قال ابن حبان: ليس لهذا الحديث أصل من حديث رسول الله - ﷺ -. وترجم الحافظ الذهبي في \"الميزان\" ١/ ٢٠٥ (٨٠٤) لإسحاق بن أبي يحيى، وذكر هذا الحديث وقال: هو من أوابده، والحديث ذكره الشوكاني في \"الفوائد\" ص ١٦، وقال الألباني في \"الضعيفة\" (٢١٨٤): ضعيف جدًا.\n(^٢) سيأتي برقم (٣٢٩٦) كتاب: بدء الخلق.\n(^٣) وبرقم (٧٥٤٨) باب: قول النبي - ﷺ -: \"الماهر بالقرآن مع الكرام البررة\".\n(^٤) ابن ماجه برقم (٧٢٣) من طريق سفيان بن عيينة، عن عبد الله بن عبد الرحمن بن أبي صعصعة عن أبيه.","vol":"6","page":329},{"text":"صعصعة، عن أبيه، وكذا رواه الشافعي عن ابن عيينة. وقال عقبها: يشبه أن يكون مالك أصاب اسم الرجل (^١).\nقال البيهقي: وهو كما قال، هو عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة، سمع أباه وعطاء بن يسار، وعنه: مالك وابنه عبد الله (^٢).\nثانيها: البادية: الصحراء التي لا عمارة فيها، والمدى: الغاية.\nواختُلف في قوله: \"ولا شيء إلا شهد له\"، فقالت طائفة: الحديث على عمومه في كل شيء وجعلوا الحيوان والجمادات وغيرها سامعة وداخلة في معنى الحديث، وذلك جائز، كما تنطق الجلود يومئذ وتشهد على العصاة، ويؤيده قوله تعالى: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ [الإسراء: ٤٤]، أي: يخلق الله فيها إدراكًا، والله قادر أن يُسمع الجمادات. وقالت طائفة: لا يراد إلا الجن والإنس خاصة.\nوقوله: \"ولا شيء\". يريد من صنف الحيوان السامع كالملائكة والحشرات والدواب ويرده رواية ابن ماجه: \"ولا شجر ولا حجر\".\nثالثها: في فوائده:\nالأولى: أن الشغل بالبادية واتخاذ الغنم من فعل السلف الصالح الذي ينبغي لنا الاقتداء بهم، وإن كان في ذلك ترك الجماعات.\nالثانية: العزلة من الناس، والبعد عن فتن الدنيا وزخرفها.\nالثالثة: فضل الإعلان بالسنن وإظهار أمور الدين.\n_________\n(^١) \"السنن\" ١/ ٢٤٧ - ٢٤٨ (١٣٧ - ١٣٨).\n(^٢) \"معرفة السنن والآثار\" ٢/ ٢٣٢.","vol":"6","page":330},{"text":"الرابعة: رفع الصوت بالنداء ما لم يجهد نفسه، وينادى به ليسمعه مَنْ بعد عنه، فيكثر الشهداء له.\nالخامسة: أذان المنفرد، وللشافعي في أذانه ثلاثة أقوال:\nأصحها: نعم، لحديث أبي سعيد هذا.\nوثانيها: وحكي في القديم أنه لا يندب له؛ لأن المقصود من الأذان الإبلاغ والإعلام، وهذا لا ينتظم في المنفرد.\nثالثها: إن رُجي حضور جماعة أذن لإعلامهم وإلا فلا (^١)، وحمل حديث أبي سعيد على أنه كان يرجو حضور غلمانه.\nالسادسة: أن الجن يسمعون أصوات بني آدم.\n_________\n(^١) \"روضة الطالبين\" ١/ ١٩٦.","vol":"6","page":331},{"text":"<span data-type='title' id=toc-612>٦ - باب مَا يُحْقَنُ بِالأَذَانِ مِنَ الدِّمَاءِ</span>\n٦١٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا غَزَا بِنَا قَوْمًا لَمْ يَكُنْ يَغْزُو بِنَا حَتَّى يُصْبِحَ وَيَنْظُرَ، فَإِنْ سَمِعَ أَذَانًا كَفَّ عَنْهُمْ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ عَلَيْهِمْ، قَالَ: فَخَرَجْنَا إِلَى خَيْبَرَ فَانْتَهَيْنَا إِلَيْهِمْ لَيْلًا، فَلَمَّا أَصْبَحَ وَلَمْ يَسْمَعْ أَذَانًا رَكِبَ وَرَكِبْتُ خَلْفَ أَبِي طَلْحَةَ، وَإِنَّ قَدَمِي لَتَمَسُّ قَدَمَ النَّبِيِّ - ﷺ -. قَالَ فَخَرَجُوا إِلَيْنَا بِمَكَاتِلِهِمْ وَمَسَاحِيهِمْ فَلَمَّا رَأَوُا النَّبِيَّ - ﷺ - قَالُوا: مُحَمَّدٌ وَاللهِ، مُحَمَّدٌ وَالْخَمِيسُ. قَالَ: فَلَمَّا رَآهُمْ رَسُولُ اللهِ - ﷺ - قَالَ: \"اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ\". [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٢/ ٨٩]\nذكر فيه حديث أنس أنه - ﵇ - كان إذا غزا بنا قوما لم يكن يغزو بنا (^١) حتى يصبح .. الحديث.\nسلف في باب: ما يذكر في الفخذ (^٢)، ويأتي في الجهاد (^٣) والمغازي أيضًا (^٤)، وروي مطولًا ومختصرًا، وأخرجه مسلم أيضًا (^٥).\n_________\n(^١) في هامش الأصل: في نسخة: يغير.\n(^٢) سلف برقم (٣٧١) كتاب: الصلاة.\n(^٣) سيأتي برقم (٢٨٨٩، ٢٨٩٣، ٢٩٤٣ - ٢٩٤٥، ٢٩٩١، ٣٠٨٥ - ٣٠٨٦).\n(^٤) سيأتي برقم (٤٠٨٣ - ٤٠٨٤، ٤١٩٧ - ٤٢٠١، ٤٢١١ - ٤٢١٣).\n(^٥) مسلم برقم (١٣٦٥) كتاب: الجهاد والسير، باب: غزوة خيبر.","vol":"6","page":332},{"text":"<span data-type='title' id=toc-613>٧ - باب مَا يَقُولُ إِذَا سَمِعَ المُنَادِي</span>\n٦١١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا سَمِعْتُمُ النِّدَاءَ فَقُولُوا مِثْلَ ما يَقُولُ الْمُؤَذِّنُ\". [مسلم: ٣٨٣ - فتح: ٢/ ٩٠]\n\n٦١٢ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ قَالَ: حَدَّثَنِي عِيسَى بْنُ طَلْحَةَ أَنَّهُ سَمِعَ مُعَاوِيَةَ يَوْمًا فَقَالَ مِثْلَهُ إِلَى قَوْلِهِ: وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ.\n- حَدَّثَنَا إِسْحَاقُ بْنُ رَاهَوَيْهِ قَالَ: حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى نَحْوَهُ. [٦١٣، ٩١٤ - فتح: ٢/ ٩٠]\n\n٦١٣ - قَالَ يَحْيَى: وَحَدَّثَنِي بَعْضُ إِخْوَانِنَا، أَنَّهُ قَالَ: لَمَّا قَالَ: حَيَّ عَلَى الصَّلَاةِ. قَالَ: لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ. وَقَالَ: هَكَذَا سَمِعْنَا نَبِيَّكُمْ - ﷺ - يَقُول. [انظر: ٦١٢ - فتح: ٢/ ٩١]\nذكر فيه حديثين.\nأحدهما: حديث أبي سعيد الخدري: \"إِذَا سَمِعْتُمُ النِّدَاءَ فَقُولُوا مِثْلَ ما يَقُولُ المُؤَذِّنُ\". وهو حديث صحيح أخرجه مسلم والأربعة أيضًا (^١).\nالثاني: حديث عيسى بن طلحة: سَمِعَ مُعَاوِيَةَ يَوْمًا فَقَالَ مِثْلَهُ إلى قَوْلِهِ: وَأَشْهَدُ أَنَ مُحَمَّدَا رَسُولُ اللهِ.\n_________\n(^١) مسلم برقم (٣٨٣) كتاب: الصلاة، باب: استحباب القول مثل قول المؤذن لمن سمعه ثم يصلي على النبي - ﷺ - ثم يسأل الله له الوسيلة، وأبو داود برقم (٥٢٢) كتاب: الصلاة، باب: ما يقول إذا سمع المؤذن، والترمذي (٢٠٨) كتاب: الصلاة، باب: ما يقول الرجل إذا أذن المؤذن، والنسائي ٢/ ٢٣ كتاب: الأذان، القول مثل ما يقول المؤذن، وابن ماجه برقم (٧٢٠) كتاب: الأذان والسنة فيها، باب: ما يقال إذا أذن المؤذن.","vol":"6","page":333},{"text":"وفي رواية: إنه لما قال: حي على الصلاة. قال: \"لا حول ولا قوة إلا بالله\" (^١).\nوهذا الحديث ذكره البخاري قريبًا في باب: يجيب الإمام على المنبر إذا سمع النداء (^٢)، أطول من هذا، ورواه عن معاوية جماعة غير عيسى، وهذِه الرواية الثانية صيغة البخاري في إيرادها:\nقَالَ يَحْيَى: وَحَدَّثَنِي بَعْضُ إِخْوَانِنَا، انَّهُ قال لَمَّا قَالَ: حَيَّ عَلَى الصَّلَاةِ. قَالَ: لَا حَوْلَ وَلَا قُوُّةَ إِلا باللهِ. وَقَالَ: هَكَذَا سَمِعْنَا نَبِيَّكُمْ - ﷺ - يَقُولُ.\nوفيها جهالة كما ترى، والظاهر أن هذِه الرواية متصلة من البخاري إلى يحيى فتأمله (^٣).\nوفي رواية لابن خزيمة أنه قال في الشهادتين: وأنا (^٤) في \"صحيح الحاكم\"، -وقال: صحيح الإسناد- من حديث أبي أمامة مرفوعًا: \"من نزل به كرب أو شدة فليتحين المنادي، فإذا كبر كبر، وإذا تشهد تشهد، واذا قال: حي على الصلاة قال: حي على الصلاة، واذا قال: حي على الفلاح قال: حي على الفلاح، ثم ليقل: اللهم رب هذِه الدعوة الصادقة والحق المستجاب، له دعوة الحق، وكلمة التقوى، أحيينا عليها، وأمتنا عليها، وابعثنا عليها، واجعلنا من خيار أهلها محيًا\n_________\n(^١) الحديث الآتي (٦١٣).\n(^٢) يأتي برقم (٩١٤).\n(^٣) قال الحافظ: قوله: قال يحيى، ليس تعليقًا من البخاري كما زعمه بعضهم، بل هو عنده بإسناد إسحاق، وأبدى الحافظ قطب الدين احتمالًا أنه عنده بإسنادين ثم إن إسحاق هذا لم ينسب وهو ابن راهويه … \"فتح الباري\" ٢/ ٩٣.\n(^٤) صحيح ابن خزيمة\" ١/ ٢١٦ (٤١٤)، وفيه أنه قال: وأنا أشهد.\nوسيأتي برقم (٩١٤) من رواية أبي أمامة بن سهل بن حنيف، أنه قال: وأنا.","vol":"6","page":334},{"text":"ومماتًا، ثم يسأل الله حاجته\" (^١).\nوقد رُوي أيضًا من حديث أبي رافع وأبي هريرة، وأم حبيبة، وابن عمرو، وعبد الله بن ربيعة، وعائشة، ومعاذ بن أنس، كما أفاده الترمذي، وأهمل خلقا آخر (^٢).\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها: المراد بالنداء: الأذان. وعن ابن وضاح: ليس \"المؤذن\" من كلام النبي - ﷺ -، وإنما عبر ثانيًا بالمؤذن دون المنادي، لئلا يتكرر لفظ النداء أولًا وأخرًا (^٣). والثاني يتمحض به الأذان للصلاة بخلاف الأول، فإنه مشترك بين النداء لها وغيره.\nثانيها: ظاهر الأمر الوجوب، وبه قال بعضهم فيما حكاه الطحاوي (^٤)، والجمهور على الندبية، وقال ابن قدامة: لا أعلم فيه خلافًا، وقد سمع - ﵇ - في سفر مناديًا يقول: الله أكبر الله أكبر فقال: \"على الفطرة\"، فلما تشهد قال: \"خرج من النار\" … الحديث (^٥)، فقد\n_________\n(^١) \"المستدرك\" ١/ ٥٤٦ - ٥٤٧. والحديث في إسناده عفير بن معدان، قال الذهبي في \"التلخيص\": واهٍ جدًّا. وضعفه الألباني في \"ضعيف الترغيب\" (١٧٧، ١١٥١).\n(^٢) \"سنن الترمذي\" ١/ ٤٠٨، بعد حديث (٢٠٨).\nوخرج الألباني في \"الثمر المستطاب\" ١/ ١٧٢ - ١٧٥ و١٨٥ - ١٨٦ حديث معاوية ومعاذ بن أنس وعبد الله بن عمرو وأم حبيبة وأبي هريرة.\n(^٣) قال الحافظ: تعقب ابن وضاح بأن الإدراج لا يثبت بمجرد الدعوى، وقد اتفقت الروايات في الصحيحين و\"الموطأ\" على إثباتها. ولم يصب صاحب \"العمدة\" في حذفها. اهـ \"فتح الباري\" ٢/ ٩١.\n(^٤) \"شرح معاني الآثار\" ١/ ١٤٤.\n(^٥) رواه مسلم (٣٨٢) كتاب: الصلاة، باب: الإمساك عن الإغارة على قوم في دار الكفر إذا سمع فيهم الأذان.","vol":"6","page":335},{"text":"أجاب بغير ما قال، وأبعد بعض الحنفية فقال: الإجابة بالقدم وهو المشي إلى المسجد لا باللسان، حتى لو كان حاضرًا في المسجد يسمع الأذان فليس عليه إجابة، فإن قال مثل ما يقول نال الثواب وإلا فلا إثم عليه.\nثالثها: حديث معاوية مبين لإطلاق حديث أبي سعيد أنه لا يقول في الحيعلة مثله، بل يقول: لا حول ولا قوة إلا بالله. وحديث عمر في \"صحيح مسلم\" يوافقه (^١)، وهو مناسب للإجابة ويقولها أربعة لكل واحدة حوقلة، وقيل: يقولها مرتين، وفي \"الذخيرة\" من كتب الحنفية بزيادة: ما شاء الله كان، وفي \"المحيط\" لهم يقول مكان حي على الصلاة: لا حول ولا قوة إلا بالله العلي العظيم. ومكان الفلاح: ما شاء الله كان وما لم يشأ لم يكن (^٢).\nوقال الخرقي (^٣): يقول: مثل المؤذن كله (^٤). وقيل: يجمع بينهما للحديثين يعني: يقول: حي على الصلاة لا حول ولا قوة إلا بالله.\n_________\n(^١) مسلم (٣٨٥) كتاب: الصلاة، باب: استحباب القول مثل قول المؤذن لمن سمعه ثم يصلي على النبي - ﷺ - ثم يسأل الله له الوسيلة.\n(^٢) انظر \"البناية\" ٢/ ١٠٨.\n(^٣) هو العلامة شيخ الحنابلة، أبو القاسم، عمر بن الحسين بن عبد الله البغدادي الخرقي الحنبلي، صاحب المختصر المشهور، في مذهب الإمام أحمد، كان من كبار العلماء تفقه بوالده الحسين، صاحب المروذي وصنف التصانيف، قال القاضي أبو يعلى: كانت لأبي القاسم مصنفات كثيرة لم تظهر؛ لأنه خرج من بغداد لما ظهر بها سب الصحابة، فأودع كتبه في دار فاحترقت الدار، وتوفي في سنة أربع وثلاثين وثلاثمائة.\nانظر تمام ترجمته في: \"تاريخ بغداد\" ١١/ ٢٣٤، \"وفيات الأعيان\" ٣/ ٤٤١، \"سير أعلام النبلاء\" ١٥/ ٣٦٣ (١٨٦)، \"شذرات الذهب\" ٢/ ٣٣٦.\n(^٤) \"مختصر الخرقي\" ص ١٨.","vol":"6","page":336},{"text":"وعن مالك أن الإجابة تنتهي إلى آخر الشهادتين فقط؛ لأنه ذكر، وما بعده بعضه ليس بذكر، وبعضه تكرار لما سبق (^١) ويقول في كلمة التثويب: صدقت وبررت؛ لأنه مناسب وإن لم يرد فيه نص. وقال ابن حزم يقول مثله سواء، ولو في صلاة إلا الحيعلة فبعد الفراغ منها (^٢).\nوعند المالكية ثلاثة أقوال: الإجابة لعموم الحديث، وبه قال أحمد والطحاوي (^٣). والمنع؛ لأن في الصلاة شغلًا (^٤). يقول التكبير والتشهد في النفل فقط (^٥)، وعندنا: لا يوافقه، فرضًا كانت الصلاة أو نفلًا، فإن فعل كره على الأظهر إلا في الحيعلة أو التثويب، فإنها تبطل إن كان عالمًا؛ لأنه كلام آدمي (^٦)، وكذا قال ابن قدامة الحنبلي: إن قال الحيعلة بطلت صلاته (^٧). وعن المالكية رواية قول: فيه؛ لأنه يقصد الحكاية لا الدعاء (^٨).\nرابعها: يتابع في كل كلمة عقبها، واختلف قول مالك: هل يتابع المؤذن، أو يقوله مسرعًا قبل فراغه من التأذين (^٩)؟\nخامسها: هل يجيب كل مؤذن؟ فيه خلاف حكاه الطحاوي وابن التين المالكي، ولا نص لأصحابنا فيه، ولا يبعد أن يقال: يختص بالأول؛ لأن الأمر المطلق لا يفيد التكرار.\n_________\n(^١) \"المدونة\" ١/ ٦٣، \"الذخيرة\" ٢/ ٥٤.\n(^٢) \"المحلى\" ٣/ ١٤٨ - ١٤٩.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٦٦، \"المغني\" ٢/ ٨٨.\n(^٤) انظر: \"المنتقى\" ١/ ١٣١، \"عقد الجواهر الثمينة\" ١/ ٩٢.\n(^٥) انظر: \"المنتقى\" ١/ ١٣١، \"الذخيرة\" ٢/ ٥٥.\n(^٦) انظر: \"البيان\" ٢/ ٨٣ - ٨٤.\n(^٧) \"المغنى\" ٢/ ٨٨.\n(^٨) انظر: \"عقد الجواهر الثمينة\" ١/ ٩٣، \"الذخيرة\" ٢/ ٥٧.\n(^٩) انظر: \"الذخيرة\" ٢/ ٥٤.","vol":"6","page":337},{"text":"سادسها: لفظ المثل لا يقتضي المساواة من كل وجه، فإنه لا يراد بذلك مماثلة في كل أوصافه حتى رفع الصوت، وفي: لا حول ولا قوة إلا بالله خمسة أوجه مشهورة: فتحهما بغير تنوين، وفتحهما به، وفتح الأول ونصب الثاني منونًا، وفتح الأول ورفع الثاني منونًا، وعكسه (^١)، أي: لا حركة، ولا استطاعة إلا بمشيئة الله.\n_________\n(^١) الوجه الاول نحو: لا حولَ ولا قوةَ إلا بالله. والوجه الثاني نحو: لا حولًا ولا قوةً إلا بالله! وهذا الوجه فيه نظر، ولم أر من ذكره هكذا غيره، وإنما هو برفعهما بتنوين نحو: لا حولٌ ولا قوةٌ إلا بالله، كذا حكاه النووي في \"شرح مسلم\" ٤/ ٨٧، وابن هشام في \"أوضح المسالك إلى ألفية ابن مالك\" ص ٦٩، \"شرح ابن عقيل\" ٢/ ١١ - ١٣. والوجه الثالث نحو: لا حولَ ولا قوةً إلا بالله. والوجه الرابع نحو: لا حولَ ولا قوةٌ إلا بالله. والوجه الخامس نحو: لا حولٌ ولا قوةَ إلا بالله. والله أعلم.","vol":"6","page":338},{"text":"<span data-type='title' id=toc-614>٨ - باب الدُّعَاءِ عِنْدَ النِّدَاءِ</span>\n٦١٤ - حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ قَالَ: حَدَّثَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَال: \"مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ: اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ. حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ\" [٤٧١٩ - فتح: ٢/ ٩٤].\nحَدَّثَنَا عَلِيُّ بن عَيَّاشٍ قَالَ: ثَنَا شُعَيبُ بْنُ أَبِي حَمزَةَ، عَنْ مُحَمَّدِ بنِ الُمنكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ: اللَّهُمَّ رَبَّ هذِه الدَّعْوَةِ التَّامَّةِ\" … الحديث.\nوالكلام عليه من أوجه:\nأحدها: هذا الحديث أورده هنا وفي سورة سبحان من التفسير (^١)، وأخرجه الأربعة (^٢)، ولم يخرجه مسلم، وقال الترمذي: حديث حسن غريب من حديث محمد بن المنكدر، لا نعلم أحدًا رواه غير شعيب بن أبي حمزة (^٣).\nثانيها: النداء: الأذان، والمراد بالدعوة التامة: دعوة الأذان؛ سميت بذلك؛ لكمالها وعظم موقعها، فلا نقص فيها ولا عيب؛ لانتفاء الشركة فيه. والصلاة القائمة أي: التي تقوم أي: تقام وتفعل بصفاتها، وقيل: إنها الدعاء بالنداء؛ لأن الدعاء يُسمى صلاة،\n_________\n(^١) سيأتي برقم (٤٧١٩) باب: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾.\n(^٢) رواه أبوداود (٥٢٩)، والترمذي (٢١١)، والنسائي ٢/ ٢٧، وابن ماجه (٧٢٢).\n(^٣) \"سنن الترمذي\" عقب حديث (٢١١) كتاب: الصلاة، باب: ما يقول الرجل إذا أذن المؤذن من الدعاء.","vol":"6","page":339},{"text":"والوسيلة: القربة. وفي \"صحيح مسلم\" من حديث عبد الله بن عمرو \"إنها منزلة في الجنة لا تنبغي إلا لعبد من عباد الله، وأرجو أن أكون أنا هو، فمن سأل لي الوسيلة حلت عليه الشفاعة\" (^١). وقيل: إنها الشفاعة، وقيل: القرب من الله تعالى، والمقام المراد به مقام الشفاعة العظمي الذي يحمده فيه الأولون والآخرون.\nوقوله: مقامًا محمودًا: كذا هو بالتنكير فيهما، وهو موافق لقوله تعالى: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ [الإسراء: ٧٩]. ووقع في \"صحيح أبي حاتم بن حبان\" بسند ابن خزيمة بالتعريف فيهما (^٢)، وكذا أخرجها البيهقي أيضًا في \"سننه\" وعزاها إلى البخاري (^٣)، ومراده: أصل الحديث كما هو معروف من عادته، وسؤال هذا المقام مع أنه موعود به؛ لشرفه وكمال منزلته، وعظم حقه، ورفيع ذكره، وقوله: \"الذي وعدته\"، ويجوز أن يكون بدلًا ومنصوبًا بأعني ومرفوعًا خبر مبتدأ محذوف أي: هو الذي وعدته، ومعنى \"حلت له\": غشيته ونالته، وله بمعنى: عليه، كما في قوله تعالى: ﴿يَخِرُّونَ لِلأَذقاَنِ﴾ [الإسراء: ١٠٧]\nويؤيده رواية مسلم السالفة \"حلت عليه\" (^٤)، وقيل: وجبت له. قال تعالى: ﴿وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي﴾ [طه: ٨١] من قرأه بالضم أراد: ينزل، ومن قرأه بالكسر قال: وجب (^٥).\nثالثها: فيه: استحباب الدعاء المذكور لكل سامع وللمؤذن أيضًا.\n_________\n(^١) مسلم (٣٨٤) وفيه: حلت له.\n(^٢) ابن حبان ٤/ ٥٨٦ (١٦٨٩) وهو في \"صحيح ابن خزيمة\" ١/ ٢٢٠ (٤٢٠).\n(^٣) \"سنن البيهقي الكبرى\" ١/ ٤١٠ كتاب: الصلاة، باب: ما يقول إذا فرغ من ذلك.\n(^٤) تقدم أن في مسلم: حلت له.\n(^٥) انظر: \"الكواكب الدراري\" ص ٤٩٠ - ٤٩١.","vol":"6","page":340},{"text":"<span data-type='title' id=toc-615>٩ - باب الاسْتِهَامِ فِي الأَذَانِ</span>.\nوَيُذْكَرُ أَن أقوَامًا اختَلَفُوا فِي الأَذَانِ فَأقْرَعَ بَينَهُمْ سَعْدٌ.\n\n٦١٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ سُمَيٍّ -مَوْلَى أَبِي بَكْرٍ- عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الأَوَّلِ، ثُمَّ لَمْ يَجِدُوا إِلاَّ أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا، وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيرِ لَاسْتَبَقُوا إِلَيْهِ، وَلَوْ يَعْلَمُونَ مَا فِي الْعَتَمَةِ وَالصُّبْحِ لأَتَوْهُمَا وَلَوْ حَبْوًا\" [٦٥٤، ٧٢١، ٣٦٨٩ - مسلم: ٤٣٧ - فتح: ٢/ ٩٦].\nذكر فيه أثرا وحديثا.\nأما الأثر فقال: وَيُذْكَرُ أَنَّ أَقْوَامًا اخْتَلَفُوا فِي الأَذَانِ فَأَقْرَعَ بَيْنَهُمْ سَعْدٌ.\nوهذا أخرجه البيهقي من حديث أبي عبيد، ثنا هشيم، أنا ابن شبرمة قال: تشاح الناس في الأذان بالقادسية فاختصموا إلى سعد، فأقرع بينهم (^١)، وذكر الطبري أن ذلك كان في صلاة الظهر (^٢).\nوأما الحديث فهو حديث أبي هريرة: \"لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ\" إلى آخره.\nوذكره في التهجير إلى الصلاة أيضًا كما سيأتي (^٣)، وفي الشهادات (^٤).\nوخرجه مسلم أيضًا (^٥)، والمراد بالنداء: الأذان، والاستهام: الاقتراع، وفي \"مجمع الغرائب\" للفارسي معنى قوله: لاقترعتم عليه:\n_________\n(^١) \"سنن البيهقي الكبرى\" ١/ ٤٢٩.\n(^٢) \"تاريخ الطبرى\" ٢/ ٤٢٥.\n(^٣) سيأتي برقم (٦٥٣) كتاب: الأذان، باب: فضل التهجير إلى الظهر.\n(^٤) يأتي برقم (٢٦٨٩) باب: القرعة في المشكلات.\n(^٥) مسلم (٤٣٧).","vol":"6","page":341},{"text":"لتنافستم في الابتكار إليه حتى يؤدي إلى الاقتراع، فلا يمكن أحد من الوقوف فيه إلا من خرجت القرعة باسمه، وقوله: \"إلا أن يستهموا عليه لاستهموا\" أي: لو علموا قدر فضله وعظيم جزائه، ثم لم يجدوا طريقًا يحصلونه به لضيق الوقت عن أذان بعد أذان كما في المغرب، أو لكونه لا يؤذن للمسجد إلا واحد، وقد نحا الداودي إلى هذا الاستهام في أذان الجمعة.\nوقوله: \"والصف الأول\" أي: لو يعلمون ما في الفضيلة فيه لجاءوا إليه دفعة واحدة وضاق عنهم لم يسمح بعضهم لبعض به لاقترعوا عليه.\nوالصف الأول ما يلي الإمام، ولو وقع فيه حائل خلافًا لمالك، وأبعد من قال أنه المبكر، حكاه القرطبي (^١)، وفضل الصف الأول باستماع القراءة والتكبير عقب تكبيرة الإمام، والتأمين معه. ورُوي من حديث ابن عباس رفعه: \"من ترك الصف الأول مخافة أن يؤذي مسلمًا أضعف الله له الأجر\" (^٢)، واختُلف في الضمير الذي في قوله: \"إلا أن يستهموا عليه لاستهموا\"، فقال ابن عبد البر: يعود على الصف الأول لقربه (^٣)، وقيل: يعود على معنى الكلام المتقدم؛ لأنه مذكور، ومثله قوله تعالى: ﴿وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا﴾ [الفرقان: ٦٨] أي: ومن يفعل المذكور، ورجح لئلا يبقى النداء لا ذكر له.\n_________\n(^١) \"المفهم\" ٢/ ٦٤.\n(^٢) رواه ابن حبان في \"المجروحين\" ٣/ ٤٨ - ٤٩، والطبراني في \"الأوسط\" ١/ ١٧١ (٥٣٧)، والرافعي في \"التدوين\" ٢/ ٢٠ من طريق نوح بن أبي مريم، عن زيد العمى، عن سعيد بن جبير، عن ابن عباس مرفوعًا به. والحديث أورده الألباني في \"السلسلة الضعيفة\" برقم (٣٢٦٨) وقال: موضوع.\n(^٣) \"التمهيد\" ٢٢/ ١٤.","vol":"6","page":342},{"text":"وقوله: \"ولو يعلمون ما في التهجير\" أي: التبكير إلى أي صلاة كانت، وخصه الخليل بالجمعة والظهر؛ لأنها التي تقع وقت الهاجرة وهي شدة الحر نصف النهار.\nوقوله: \"ولو حبوا\": هو بإسكان الباء وفيه: الحث العظيم على حضور جماعة هاتين الصلاتين؛ لما فيهما من المشقة، وهما أثقل الصلاة على المنافقين (^١).\nوسلف الكلام على العتمة في بابها (^٢)، وفيه: دلالة لمشروعية القرعة (^٣).\n_________\n(^١) هذا حديث سيأتي برقم (٦٥٧) باب: فضل العشاء في الجماعة، ورواه مسلم (٦٥١/ ٢٥٢) من حديث أبي هريرة.\n(^٢) راجع حديث (٥٦٤).\n(^٣) في هامش الأصل تعليق نصه: آخر ٧ من ٣ من تجزئة المصنف.","vol":"6","page":343},{"text":"<span data-type='title' id=toc-616>١٠ - باب الكَلَامِ فِي الأَذَانِ</span>.\nوَتَكَلَّمَ سُلَيْمَانُ بْنُ صُرَدٍ فِي أَذَانِهِ. وَقَالَ الحَسَنُ: لَا بَأسَ أَنْ يَضْحَكَ وَهْوَ يُؤَذِّنُ أَوْ يقيمُ.\n\n٦١٦ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ وَعَبْدِ الْحَمِيدِ صَاحِبِ الزِّيَادِيِّ وَعَاصِمٍ الأَحْوَلِ، عَنْ عَبْدِ اللهِ بْنِ الْحَارِثِ قَالَ: خَطَبَنَا ابْنُ عَبَّاسٍ فِي يَوْمٍ رَدْغٍ، فَلَمَّا بَلَغَ الْمُؤَذِّنُ: حَى عَلَى الصَّلَاةِ. فَأَمَرَهُ أَنْ يُنَادِيَ: الصَّلَاةُ فِي الرِّحَالِ. فَنَظَرَ الْقَوْمُ بَعْضُهُمْ إِلَى بَعْضٍ، فَقَالَ: فَعَلَ هَذَا مَنْ هُوَ خَيْرٌ مِنْهُ، وَإِنَّهَا عَزْمَةٌ [٦٦٨، ٩٠١ - مسلم: ٦٩٩ - فتح: ٢/ ٩٧].\nوَتَكَلَّمَ سُلَيمَانُ بْنُ صُرَدٍ فِي أذَانِهِ.\nهذا أخرجه ابن أبي شيبة من حديث موسى بن عبد الله بن يزيد، أن سليمان بن صرد -وكانت له صحبة (^١) - كان يؤذن في العسكر فكان يأمر غلامه بالحاجة في أذانه. قال: وحدثنا ابن علية قال: سألت يونس عن الكلام في الأذان والإقامة فقال: حدثني عبيد الله بن غلاب (^٢)، عن الحسن: لم يكن يرى بذلك بأسًا (^٣). وعن عبدة، عن سعيد، عن قتادة، عن الحسن قال: لا بأس به وعن غندر عن أشعث، عن الحسن: لا بأس أن يتكلم الرجل في إقامته (^٤).\n_________\n(^١) تقدمت ترجمته في حديث (٢٥٤).\n(^٢) وقع في \"المصنف\" علان، ولعله تصحيف في الأصل، أو خطأ في المطبوع، قال ابن حبان في \"الثقات\" ٧/ ١٤٦: عبيد الله بن غلاب، يروي عن الحسن، روى عنه يونس بن عبيد، وعبد الله التوأم بن يحيى.\n(^٣) \"مصنف ابن أبي شيبة\" ١/ ١٩٢ (٢١٩٨ - ٢١٩٩).\n(^٤) \"مصنف ابن أبي شيبة\" ١/ ١٩٣ (٢٢١٠ - ٢٢١١).","vol":"6","page":344},{"text":"وعن حجاج وقتادة، وعطاء، وعروة مثل ذلك (^١)، وكرهه محمد بن سيرين والشعبي، وإبراهيم (^٢)، وعن الزهري: إذا تكلم في إقامته يعيد، وكرهه إبراهيم أيضًا في رواية (^٣).\nثم قال البخاري: وقال الحسن: لا بأس أن يضحك وهو يؤذن أو يقيم. وهذا قد علمته آنفًا عنه في الكلام لا في الضحك.\nثم ساق البخاري من حديث عبد الله بن الحارث: قَالَ: خَطَبَنَا ابن عَبَّاسٍ فِي يَوْمٍ رَدْغٍ، فَلَمَّا بَلَغَ المُؤَذِّنُ: حَى عَلَى الصَّلَاةِ. فَأمَرَهُ أَنْ يُنَادِيَ: الصَّلَاةُ فِي الرِّحَالِ. فَنَظَرَ القَوْمُ بَعْضُهُمْ إلى بَعْضٍ، فَقَالَ: فَعَل هذا مَنْ هُوَ خَيْرٌ مِنْهُ، وَإِنَّهَا عَزْمَةٌ.\nوالكلام عليه من أوجه:\nأحدها: هذا الحديث، ذكره البخاري في مواضع أخر في باب: هل يصلي الإمام بمن حضر (^٤)؟ وهل يخطب يوم الجمعة في المطر في الجمعة والرخصة إذا لم يحضر الجمعة في المطر (^٥)، وأخرجه مسلم أيضًا (^٦) ولفظ البخاري في الباب الأخير، قال ابن عباس لمؤذنه في يوم مطير: إذا قلتُ: أشهد أن محمدًا رسول الله، فلا تقل: حي على الصلاة، قل: صلوا في بيوتكم، فكأن الناس استنكروا ذلك، فقال: فعله من هو خير مني. الحديث.\n_________\n(^١) السابق ١/ ١٩٢ - ١٩٣ (٢٢٠٠ - ٢٢٠٣).\n(^٢) السابق ١/ ١٩٣ (٢٢٠٤ - ٢٢٠٧).\n(^٣) السابق ١/ ١٩٣ (٢٢٠٨ - ٢٢٠٩).\n(^٤) سيأتي برقم (٦٦٨).\n(^٥) سيأتي برقم (٩٠١) كتاب الجمعة.\n(^٦) مسلم (٦٩٩) كتاب: صلاة المسافرين، باب: الصلاة في الرحال في المطر.","vol":"6","page":345},{"text":"وعند الطبراني -بإسناد صحيح- عن نعيم بن النحام (^١) قال: أذن مؤذن رسول الله - ﷺ - ليلة فيها برد، وأنا تحت لحافي، فتمنيت أن يلقي الله على لسانه ولا حرج (^٢)، فلما فرغ قال: ولا حرج، وعند البيهقي. فلما قال:\n_________\n(^١) هو نعيم بن عبد الله بن أسيد بن عبد عوف بن عبيد بن عويج بن عدي بن كعب القرشي العدوي. وإنما سمي النحام؛ لأن النبي قال: دخلت الجنة فسمعت نحمة من نعيم فيها. والنحمة: السعلة، وقيل: النحنحة الممدود آخرها، فبقي عليه، أسلم قديمًا، قيل أسلم بعد عشرة أنفس.\nانظر تمام ترجمته في: \"معجم الصحابة\" لابن قانع ٣/ ١٥٢ - ١٥٣ (١١٢٥)، \"المستدرك\" ٣/ ٢٥٩، \"معرفة الصحابة\" ٥/ ٢٦٦٦ (٢٨٦٩)، \"الاستيعاب\" ٤/ ٦٩ (٢٦٥٧)، \"أسد الغابة\" ٥/ ٣٤٦ (٥٢٦٩)، \"الإصابة\" ٣/ ٥٦٧ (٨٧٧٦).\n(^٢) لم أجده في المعاجم الثلاثة للطبراني، ويبدو أنه في \"الكبير\" وأحاديث نعيم بن النحام من المفقود من \"المعجم الكبير\" والحديث أورده الهيثمي في \"المجمع\" ٢/ ٤٧ من طريقين.\nوالحديث رواه عبد الرزاق في \"المصنف\" ١/ ٥٠١ (١٩٢٦)، وعنه أحمد ٤/ ٢٢٠ عن معمر، عن عبيد الله بن عمر، عن شيخ سماه، عن نعيم بن النحام به.\nقال الحافظ ابن رجب في \"فتح الباري\" ٥/ ٣٠٥: في إسناده مجهول، وقال الهيثمي ٢/ ٤٧: رواه أحمد، وفيه: رجل لم يسم، وقال الألباني في \"الإرواء\" ٢/ ٣٤٢: رجاله ثقات غير الشيخ الذي لم يسمه، وقال في \"الثمر\" ١/ ١٣٥: سند رجاله رجال الستة غير الشيخ الذي لم يسم. ورواه عبد الرزاق (١٩٢٧) ومن طريقه الحاكم ٣/ ٢٥٩ من طريق ابن جريج، عن نافع، عن عبد الله بن عمر، عن نعيم به.\nورواه ابن قانع ٣/ ١٥٣ من طريق زيد بن أبي أنيسة، عن عمر بن نافع وعبيد الله بن عمر، عن نافع، عن ابن عمر، عن نعيم به.\nقال الحاكم: صحيح الإسناد ولم يخرجاه، وقال الحافظ في \"الفتح\" ٢/ ٩٨ - ٩٩: أخرجه عبد الرزاق وغيره بإسناد صحيح.\nورواه أحمد ٤/ ٢٢٠، والطبراني في \"الكبير\" كما في \"المجمع\" ٢/ ٤٧ من طريق إسماعيل بن عياش، عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن نعيم به قال الهيثمي رواه إسماعيل بن عياش، عن يحيى بن سعيد الأنصاري المدني، =","vol":"6","page":346},{"text":"الصلاة خير من النوم، قال: ومن قعد فلا حرج (^١).\nثانيها: الردغ: براء ثم دال مهملتين، ثم غين معجمة، كذا روايتنا، وحكى أبو موسى وابن الأثير سكون الدال وفتحها طين ووحل (^٢).\nورُوي بالزاي بدل الدال. مفتوحة وساكنة (^٣)، والصواب: الفتح؛ لأنه الاسم. قال ابن التين: وروايتنا بفتح الزاي وهو في اللغة بالسكون، والرزغ: المطر الذي يبل وجه الأرض، وفي كتاب: رزغة؛ الرزغة بالزاي: أشد من الردغة، وقيل: بالعكس، وقال أبو عبيد: الرزغ: الطين والرطوبة (^٤).\n_________\n= وروايته عن أهل الحجاز مردودة. ورواه الطبراني من طريق آخر رجالها رجال الصحيح. وقال الحافظ في \"الإصابة\" ٣/ ٥٦٨: رواية إسماعيل عن المدنيين ضعيفة، وقال الألباني في \"الإرواء\" ٢/ ٣٤٢: هذا إسناد رجاله ثقات، لولا أن إسماعيل بن عياش قد ضعفه في روايته عن الحجازي.\nورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١٦٤ (٧٥٩)، وابن قانع ٣/ ١٥٢ - ١٥٣، والبيهقي ١/ ٣٩٨ و١/ ٤٢٢ من طريق الأوزاعي، وابن أبي عاصم (٧٦٠)، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٦٦٦ - ٢٦٦٧ (٦٣٨٩) من طريق سليمان بن بلال كلاهما، عن يحيى بن سعيد، عن محمد بن إبراهيم، عن نعيم به.\nقال الحافظ ابن رجب ٥/ ٣٠٦: رواية سليمان بن بلال، عن يحيى أصح من رواية إسماعيل بن عياش.\n(^١) \"السنن الكبرى\" ١/ ٣٩٨.\n(^٢) \"النهاية\" ٢/ ٢١٥.\n(^٣) قال الحافظ في \"الفتح\" ٢/ ٩٨: قوله (في يوم رزغ) بفتح الراء وسكون الزاي، بعدها غين معجمة، كذا للأكثر هنا، ولابن السكن والكشميهني وأبي الوقت، بالدال المهملة بدل الزاي. اهـ.\nوانظر: \"اليونينية\" ١/ ١٢٦. وقال النووي في \"شرح مسلم\" ٥/ ٢٠٧ - ٢٠٨: رواه بعض رواة مسلم رزغ بالزاي بدل الدال بفتحها وإسكانها. وهو الصحيح.\n(^٤) \"غريب الحديث\" ٢/ ٢٧٠.","vol":"6","page":347},{"text":"وفي \"الجمهرة\": الرزغة مثل الردغة، وهو الطين القليل من مطر أو غيره (^١)، وقاله ابن الأعرابي، وقال الداودي: الرزغ: الغيم البارد. وفي \"الصحاح\": الرزغة بالتحريك: الوحل، وكذلك الردغة بالتحريك (^٢).\nوكذا ذكره في \"المنتهى\"، وهو وارد على قول ابن التين السالف أنه في اللغة بالسكون. قال أبو موسى: وقد يقال: ارتدع بالعين المهملة: تلطخ، والصحيح الأول.\nثالثها: وجه ذى البخاري هذا الحديث هنا أن فيه الصلاة في الرحال، وهو كلام غير الأذان، نعم يستحب ذلك في ليلة مطر أو ريح أو ظلمة أن يقول ذلك عقب الأذان، ولو قاله بعد حيعلته جاز.\nونص الشافعي عليه في \" الأم\"، لكن قوله بعده أحسن؛ ليبقى الأذان على نظمه (^٣).\nومن أصحابنا من قال: لا يقوله إلا بعد الفراغ (^٤)، وهو ضعيف مخالف لصريح حديث ابن عباس، ولا منافاة بينه وبين حديث ابن عمر (^٥)؛ لأن هذا جرى في وقت وذلك في وقت، وكلاهما صحيح، بل ظاهر حديث ابن عباس أنه يقولهما بدل الحيعلتين، وبه قال بعض المتأخرين.\nوأغرب إمام الحرمين حيث استبعد الإتيان بهذِه اللفظة في أثناء الأذان، وقال: تغييره من غير ثبت مستبعد، وقد علمت أنت الثبت، وأن ظاهره: حذف الحيعلتين، ويقولهما بدلهما.\n_________\n(^١) \"الجمهرة\" لابن دريد ٢/ ٧٠٥.\n(^٢) \"الصحاح\" ٤/ ١٣١٨ - ١٣١٩.\n(^٣) \"الأم\" ١/ ٧٦.\n(^٤) \"المجموع\" ٣/ ١٢٥.\n(^٥) سيأتي برقم (٦٣٢)","vol":"6","page":348},{"text":"وقال القرطبي: استدل بالحديث من أجاز الكلام في الأذان وهم: أحمد والحسن وعروة، وعطاء، وقتادة، وعبد العزيز ابن أبى سلمة، وابن أبي حازم من المالكية، ولا حجة فيه لما في حديث ابن عمر الآتي بعد من عند البخاري فقال في آخر الأذان: ألا صلوا في الرحال (^١).\nوحديث ابن عمر إن لم يكن ظاهرًا في ذكره له بعد الأذان؛ إذ يحتمل أن يكون في آخره قبل الفراغ، فلا أقل من أن يكون محتملًا.\nوقد روى ابن عدي في \"كامله\" من حديث أبي هريرة ما هو صريح في ذكره له بعد فراغ الأذان (^٢).\nثم إن حديث ابن عباس لم يسلك فيه مسلك الأذان. ألا تراه قال: فلا تقل: حي على الصلاة، قل: صلوا في بيوتكم، وإنما أراد إشعار الناس بالتخفيف عنهم؛ للعذر كما فعل في التثويب للأمراء، وقد كره الكلام في الأذان مالك وأبو حنيفة، والشافعي، وعامة الفقهاء (^٣)، وعن أحمد: إباحته في الأذان دون الإقامة، وأبطل الزهري الإقامة به، وعن الكوفيين أنه إذا تكلم في أذانه يجزئه ويبني، وهذا الحديث دال عليه، حجة على من خالف.\nرابعها: الرحال: المنازل والدور والمساكن، وهي جمع رحل، وسواء كانت من حجر ومدر وخشب، أو شعر وصوف ووبر وغيرها.\n_________\n(^١) سيأتي برقم (٦٣٢).\n(^٢) \"الكامل في ضعفاء الرجال\" ٧/ ٣٣٩. وأورده الحافظ العراقي في \"طرح التثريب\" ١/ ٣١٩ ولم يتكلم على إسناده بشيء.\n(^٣) \"المفهم\" ٢/ ٣٨٨ - ٣٣٩ بتصرف.","vol":"6","page":349},{"text":"خامسها: قوله: (قد فعل هذا من هو خيرمنه) قد جاء في بعض طرقه يعني: النبي - ﷺ - (^١) (^٢)، والعزمة بإسكان الزاي أي: حق وواجب وأبعد بعض المالكية حيث قال: أن الجمعة ليست بفرض، وإنما الفرض الظهر أو ما ينوب مقامه، والجماعة على خلافه، نبه عليه ابن التين في باب الجمعة.\nقال: وحكى ابن أبي صفرة عن \"موطأ ابن وهب\" عن مالك أن الجمعة سنة (^٣) قال: ولعله يريد في السفر، ولا يُعتدُّ به. والضمير في قوله: وإنها عزمة: جاء في بعض طرقه مقتصرًا أن الجمعة عزمة.\nوقوله: (خطبنا) دال عليه.\nومن فوائد الحديث: تخفيف أمر الجماعة في المطر ونحوه من الأعذار، وإنها متأكدة إذا لم يكن عذر، وإنكار الجماعة يقتضي أن يكون قال ذلك في صلب الأذان، فلو قاله بعده لم يكن فيه ذلك الإنكار، وسيأتي إن شاء الله تعالى زيادة عند العود إلى هذا الحديث في موضعه إن شاء الله تعالى.\n_________\n(^١) يأتي برقم (٦٦٨).\n(^٢) \"الأصل\" ١/ ١٣٢، \"النوادر والزيادات\" ١/ ١٦٨، \"الأم\" ١/ ٧٤، \"روضة الطالبين\" ١/ ٢٠٠٣.\n(^٣) انظر \"الاستذكار\" ١/ ٥٦ - ٥٧.","vol":"6","page":350},{"text":"<span data-type='title' id=toc-617>١١ - باب أَذَانِ الأَعْمَى إِذَا كَانَ لَهُ مَنْ يُخْبُرهُ</span>.\n٦١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى يُنَادِىَ ابْنُ أُمِّ مَكْتُومٍ\". ثُمَّ قَالَ: وَكَانَ رَجُلًا أَعْمَى لَا يُنَادِي حَتَّى يُقَالَ لَهُ: أَصْبَحْتَ أَصْبَحْتَ [٦٢٠، ٦٢٣، ١٩١٨، ٢٦٥٦، ٧٢٤٨ - مسلم: ١٠٩٢ - فتح: ٢/ ٩٩]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عن مَالِكٍ، عَنِ ابن شِهَابٍ، عن سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ أَبِيهِ أَنُّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَى يُنَادِيَ ابن أُمَّ مَكْتُومٍ\". ثُمَّ قَالَ: وَكَانَ رَجُلًا أَعْمَى لَا يُنَادِي حَتَّى يُقَالَ لَهُ: أَصْبَحْتَ أَصْبَحْتَ.\nالكلام عليه من أوجه:\nأحدها: هذا الحديث أخرجه البخاري في مواضع منها: الشهادات في باب: شهادة الأعمى (^١)، وأخرجه مسلم أيضًا (^٢)، قال ابن منده: رواه القعنبي عن مالك (^٣)، والصحيح عنه إرساله يعني: بإسقاط ابن عمر، وصوب الدارقطني اتصاله (^٤).\nقال الترمذي: وفي الباب عن ابن مسعود، وعائشة، وأنيسة، وأنس، وأبي ذر، وسمرة (^٥).\n_________\n(^١) سيأتي برقم (٢٦٥٦).\n(^٢) مسلم برقم (١٠٩٢) كتاب: الصيام، باب: بيان أن الدخول في الصوم يحصل بطلوع الفجر.\n(^٣) هكذا رواه أبو مصعب عن مالك في \"الموطأ\" ١/ ٧٩ (٢٠٢)، و١/ ٢٩٩ (٧٦٩)، ويحيى بن يحيى، عن مالك في \"الموطأ\" ص ٦٩.\n(^٤) الأحاديث التي \"خولف فيها مالك\" للدارقطني (١٢)، وانظر: \"التمهيد\" ١٠/ ٥٥ - ٥٧.\n(^٥) \"سنن الترمذي\" ١/ ٣٩٣ بعد حديث (٢٠٣). =","vol":"6","page":351},{"text":"ثانيها: قوله: قال: (وكان رجلًا أعمى …) إلى آخره، هذا القائل ذكر البيهقي أنه من قول ابن شهاب (^١).\nوقال الخطيب في كتاب \"الفصل للوصل\" جعلها بعضهم من قول ابن شهاب وآخر من قول سالم (^٢).\nوفي \"الجمع\" للحميدي: رواه عبد العزيز بن أبي سلمة عن ابن شهاب، عن سالم، عن أبيه وكان ابن أم مكتوم إلى آخره. قال: ومن حديث مالك عن الزهري نحوه (^٣)، وصرح صاحب \"المغني\" بأنه من قول ابن عمر، وقال في آخره: رواه البخاري (^٤).\n_________\n= وانظر: في تخريج بعض هذِه الأحاديث، \"البدر المنير\" ٣/ ٢٠٠ - ٢٠٣، \"إرواء الغليل\" (٢١٩) وسيورد المصنف بعضها قريبًا.\n(^١) \"السنن الكبرى\" ١/ ٣٨٠، \"معرفة السنن والآثار\" ٢/ ٢٠٩.\n(^٢) \"الفصل للوصل\" ١/ ٣١٩ - ٣٢٠.\n(^٣) \"الجمع بين الصحيحين\" ٢/ ١٣٩.\n(^٤) المغني ٦٩/ ٢. (ط. هجر)، و١/ ٤١٤. (ط. مكتبة الرياض الحديثة). وصورة الكلام فيهما هكذا: قال ابن عمرو: كان رجلًا أعمى لا ينادي حتى يقال له: أصبحت أصبحت، رواه البخاري! وهو عجيب وأعجب من ذلك تعليق محقق الطبعة الأولى في الهامش قائلًا: أبي عبد الله بن عمرو بن العاص!! فمن أين أتى بعبد الله بن عمرو بن العاص، والحديث حديث ابن عمر، هذا مع العلم أن مخطوط أو أصول كتاب \"المغني\" ليس فيها خطأ، وإنما الخطأ من فهم الكلام والذي ترتب عليه الخطأ في وضع علامة الترقيم، فالكلام ينبغي أن يكون هكذا: قال ابن عمر: وكان رجلًا أعمى .. فقاموا بتقديم الواو على النقطتين، ظنًّا منهم أنه ابن عمرو، والحديث في البخاري وغيره بإضافة حرف الواو إلى كان، هكذا: وكان رجلًا أعمى … هذا والله أعلم.\nهذا وقد صرح الحافظ ابن عبد البر في \"التمهيد\" ١٠/ ٦٣ بأنه من قول ابن شهاب الزهري. قال الحافظ في \"الفتح\" ٢/ ١٥٠: ظاهره أن فاعل قال، هو ابن عمر … إلخ كلامه. وانظر: \"فتح الباري\" لابن رجب ٥/ ٣٠٨ - ٣٠٩.","vol":"6","page":352},{"text":"ثالثها: معنى أصبحت أي: دخلت في حكم الصباح، وإن كان يحتمل قاربت الصباح، وستعلم ذلك في آخر الباب.\nرابعها: فيه من الفقه ما ترجم له، وهو جواز أذان الأعمى، إذا كان له من يخبره، وإن كان الطحاوي روى من حديث أنس مرفوعًا: \"لا يغرنكم أذان بلال فإن في بصره شيئًا\" (^١). قال: فأخبر أنه كان يؤذن بطلوع ما يرى أنه الفجر وليس في الحقيقة بفجر قال: ولما ثبت بينهما من القرب بمقدار ما يصعد هذا وينزل هذا ثبت أنهما كانا يقصدان وقتًا واحدًا، وهو طلوع الفجر، فيخطئه بلال لما يبصره، ويصيبه ابن أم مكتوم؛ لأنه لم يكن يؤذن حتى تقول له الجماعة: أصبحت أصبحت وأذانه صحيح عندنا. وعند مالك وأحمد وأبي حنيفة (^٢)، ونقل النووي عن أبي حنيفة وداود عدم الصحة، وهو غريب عن أبي حنيفة، نعم في \"المحيط\" (^٣) يكره، قال أصحابنا: ولا كراهة في أذانه إذا كان معه بصير كابن أم مكتوم مع بلال، فإن لم يكن معه بصير كره خوف غلطه، وممن كره أذانه ابن مسعود وابن الزبير. وابن عباس كره إقامته، ورُوي أن مؤذن النخعي كان أعمى (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ١٤٠. ورواه أيضًا أحمد ٣/ ١٤٠، والبزار كما في \"كشف الأستار\" (٩٨٢)، وأبو يعلى ٥/ ٢٩٧ (٢٩١٧).\nقال الهيثمي ٣/ ١٥٣: رواه أحمد ورجاله رجال الصحيح.\nوقال الألباني في \"الإرواء\" ١/ ٢٣٨: إسناده صحيح إن كان قتادة سمعه من أنس، فإنه موصوم بالتدليس وقد عنعنعه.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ١٦٧.\n(^٣) انظر: \"البناية\" ٢/ ١٠٨.\n(^٤) روى هذِه الآثار ابن أبي شيبة ١/ ١٩٧ (٢٢٥٢ - ٢٢٥٤، ٢٢٥٦) ورواه البيهقي أيضًا ١/ ٤٢٧ عن ابن الزبير.","vol":"6","page":353},{"text":"وحمل البيهقي ما رُوي عن ابن مسعود على كراهة الانفراد (^١)، واستنبط منه البخاري والمهلب جواز شهادة الأعمى على الصوت (^٢)؛ لأنه يميز صوت من علم الوقت ممن يثق به مقام أذانه على قبوله مقام شهادة المخبر له، ومنعه أبو حنيفة فيما حكاه ابن التين.\nوفيه أيضًا أحكام أخر:\nالأول: جواز ذكر الرجل بما فيه من العاهة يستدل بذلك لما يحتاج إليه.\nالثاني: نسبة الرجل إلى أنه إذا كان معروفًا بذلك، واسمه: عمرو أو عبد الله (^٣).\nالثالث: تكنية المرأة؛ لقوله - ﵇ -: ابن أم مكتوم واسمها: عاتكة بنت عبد الله بن عنكثة بن عامر بن مخزوم.\nالرابع: جواز تكرير اللفظ؛ للتأكيد؛ لقوله: أصبحت أصبحت.\nالخامس: جواز الأذان قبل الفجر، وعندنا فيه أوجه، أصحها: آخر الليل كما أوضحناه في كتب الفروع، ونقل في \"المحلى\" عن جماعة كراهة الأذان قبل الفجر، منهم: الحسن وإبراهيم، ونافع، والأسود، والشعبي، وسمع علقمة مؤذنًا بليل فقال: لقد خالف هذا سنة رسول الله - ﷺ - لو نام على فراشه لكان خيرًا له.\n_________\n(^١) \"السنن الكبرى\" ١/ ٤٢٧.\n(^٢) يشير المصنف -﵀- إلى أن البخارى بوب في كتاب: الشهادات، قال: باب: شهادة الأعمى وأمره ونكاحه وإنكاحه ومبايعته وقبوله في التأذين وغيره، وما يعرف بالأصوات.\n(^٣) انظر ترجمته في \"طبقات ابن سعد\" ٤/ ٢٠٥ (٤٠٠٥)، \"الاستيعاب\" ٣/ ١٠٣ (١٦٥٦) \"أسد الغابة\" ٤/ ٢٦٣ (٤٠٠٥) \"تهذيب الكمال\" ٢٢/ ٢٦ (٤٣٦٧)، \"سير أعلام النبلاء\" ١/ ٣٦٠ (٧٧)، \"الإصابة\" ٢/ ٥٢٣ (٥٧٦٤).","vol":"6","page":354},{"text":"قال ابن حزم: والأذان الذي كان في زمنه - ﵇ - كان أذان سحور لا أذان صلاة، وعنده أنه لا يجوز أن يؤذن لها، قبل المقدار الذي ورد: ينزل هذا (^١) ويرقى هذا.\nوأغرب القرطبي فنقل عن الجمهور أن أذان بلال هو أذان الفجر، وأن أبا حنيفة والثوري قالا: إن فائدته التأهب، ولابد من أذان عند الفجر (^٢).\nفرع: لو أراد الاقتصار على أذان واحد للصبح فالأفضل ما بعده كما هو المعهود في سائر الصلوات، ولو لم يوجد إلا واحد أذن مرتين، فإن اقتصر على واحد فقال الإمام: يقتصر على ما بعده، وقال ابن الصباغ: على ما قبله.\nفائدة: حديث أنيسة السالف أخرجه الإمام أحمد وابن خزيمة (^٣)، وابن حبان على عكس حديث ابن عمر السالف، وهو أنه - ﵇ - قال: \"إن ابن أم مكتوم يؤذن بليل، فكلوا واشربوا حتى يؤذن بلال\" (^٤).\nوروى ابن خزيمة في \"صحيحه\" من حديث عائشة مثلما قالت: كان بلال لا يؤذن حتى يطلع الفجر (^٥).\n_________\n(^١) \"المحلى\" ٣/ ١١٧ - ١٢٠ بتصرف.\n(^٢) \"المفهم\" ٣/ ١٥٠.\n(^٣) ورد في هامش الأصل: من خط الشيخ في الهامش في روايته: وإن كانت المرأة منا ليبقى عليها من سحورها لتقول لبلال: أمهل حتى أفرغ من سحوري.\n(^٤) أحمد ٦/ ٤٣٣، ابن خزيمة ١/ ٢١٠ - ٢١١ (٤٠٥)، ابن حبان ٨/ ٢٥٢ (٣٤٧٤)، ورواه أيضًا النسائي ٢/ ١٠ - ١١، وابن سعد ٨/ ٣٦٤، والطحاوي ١/ ١٣٨، والطبراني ٢٤ (٤٨٠ - ٤٨٢)، والبيهقي ١/ ٣٨٢، والمزي في \"تهذيب الكمال\" ٣٥/ ١٣٤ - ١٣٥ من طرق عن خبيب بن عبد الرحمن، عن عمته أنيسه بنت خبيب.\nوانظر: \"الإرواء\" ١/ ٢٣٧ - ٢٣٨، \"الثمر المستطاب\" ١/ ١٣٨ - ١٣٩.\n(^٥) ابن خزيمة ١/ ٢١١ (٤٠٦). من طريق هشام بن عروة، عن أبيه عنها.","vol":"6","page":355},{"text":"ويجمع بينهما بأنه يجوز أن يكون بينهما نوب، وهذا أولى من قول ابن الجوزي: كأنه مقلوب (^١).\nخاتمة: أذان ابن أم مكتوم اختلف العلماء في تأويله كما ذكره ابن بطال، فقال ابن حبيب: ليس قوله: أصبحت أصبحت إفصاحًا بالصبح بمعنى أن الصبح انفجر وظهر، ولكن بمعنى: التحذير من طلوعه؛ خيفة انفجاره، ومثله قاله الأصيلي والداودي، وسائر المالكيين، وقالوا: معنى: أصبحت: قاربت الصباح، كما قال تعالى: ﴿فَإذَا بَلَغْنَ أجَلَهُنَّ﴾ [البقرة: ٢٣٤] أي: قاربن؛ لأن العدة إذا تصت فلا رجعة، ولو كان أذان ابن أم مكتوم بعد الفجر لم يجز أن يؤمر بالأكل إلى وقت أذانه؛ للإجماع أن الصيام واجب من أول الفجر.\nوأما مذهب البخاري في هذا الحديث على ما ترجم به الباب، فأراد به: كان بعد طلوع الفجر. والحجة له قول: \"إن بلالًا يؤذن بليل\"، لو كان أذان ابن أم مكتوم قبل الفجر لم يكن لقوله: إن بلالًا ينادي بليل\n_________\n(^١) قاله ابن الجوزي في \"جامع المسانيد\" كذا عزاه المصنف في \"البدر المنير\" ٣/ ٢٠٢.\nوقال ابن خزيمة: خبر هشام بن عروة صحيح من جهة النقل، وليس هذا الخبر يضاد خبر سالم عن ابن عمر وخبر القاسم عن عائشة إذ جائز أن يكون النبي - ﷺ - قد كان جعل الأذان بالليل نوائب بين بلال وبين ابن أم مكتوم. فأمر في بعض الليالي بلالًا أن يؤذن أولًا بالليل، فإذا نزل بلال صعد ابن أم مكتوم، فأذن بعده بالنهار، فإذا جاءت نوبة ابن أم مكتوم، بدأ ابن أم مكتوم فأذن بليل، فإذا نزل صعد بلال فأذن بعده بالنهار، وكانت مقالته - ﷺ - أن ابن أم مكتوم يؤذن بليل في الوقت الذي كانت النوبة في الأذان بالليل نوبة ابن أم مكتوم … \"صحيح ابن خزيمة\" ١/ ٢١٢.\nقال المصنف -﵀- معقبًا على هذا الكلام: وهذا جائز صحيح. وإن لم يصح، فقد صح خبر ابن عمرو وابن مسعود وسمرة وعائشة أن بلالًا كان يؤذن بليل. اهـ. \"البدر المنير\" ٣/ ٢٠٢.\nوجمع ابن حبان ٨/ ٢٥٢ - ٢٥٣ بينهما بهذا الجمع فانظره.","vol":"6","page":356},{"text":"معنى؛ لأن أذان ابن أم مكتوم كذلك هو في الليل، وإنما يصح الكلام أن يكون نداءه في غير الليل في وقت يحرم فيه الطعام والشراب اللذان كانا مباحين في وقت أذان بلال. وقد روي هذا المعنى نصًا في رواية البخاري في كتاب الصيام \"إن بلالًا يؤذن بليل، فكلوا واشربوا حتى يؤذن عمرو فإنه لا يؤذن حتى يطلع الفجر\" (^١)، وأذان عمرو (^٢) كان علامة لتحريم الأكل لا للتمادي فيه (^٣).\nأخرى: شرط الأذان الوقت ولا يجوز قبله، وهو إجماع في غير الصبح (^٤)، ومذهب أبي حنيفة في الصبح أيضًا (^٥). وفي \"سنن أبي داود\" من حديث ابن عمر: أن بلالًا أذن قبل طلوع الفجر، فأمره النبي - ﷺ - أن يرجع فينادي: إن العبد قد نام. أعله أبو داود بتفرد حماد (^٦). قال ابن المديني: أخطأ فيه وهو غير محفوظ. وقال الشافعي: أهل الحديث لا يثبتونه، ولا تقوم بمثله حجة على الانفراد (^٧).\n_________\n(^١) سيأتي برقم (١٩١٨) باب: قول النبي - ﷺ -: \"لا يمنعنكم من سحوركم أذان بلال\".\n(^٢) هو ابن أم مكتوم.\n(^٣) من \"شرح ابن بطال\" ٢/ ٢٤٨ - ٢٤٩ بتصرف.\n(^٤) انظر \"الإجماع\" ص ٤٢، \"الأوسط\" ٣/ ٢٩.\n(^٥) انظر \"البناية\" ٢/ ١٢٥.\n(^٦) \"سنن أبي داود\" (٥٣٢) ورواه أيضًا عبد بن حميد في \"المنتخب\" (٧٨٠)، والطحاوي ١/ ١٣٩، والدارقطني ١/ ٢٤٤، وابن حزم في \"المحلى\" ٣/ ١٢٠، والبيهقي ١/ ٣٨٣، وابن الجوزي في \"التحقيق\" ١/ ٣٠٧ (٣٧٥)، وفي \"العلل المتناهية\" (٦٦١) من طريق حماد، عن أيوب، عن نافع عنه.\n(^٧) الحديث فيه اختلاف، قال الحافظ في \"الفتح\" ٢/ ١٠٣: حديث أخرجه أبو داود وغيره من طريق حماد بن سلمة، عن أيوب، عن نافع، عن ابن عمر موصولًا مرفوعًا ورجاله ثقات حفاظ، لكن اتفق أئمة الحديث: على ابن المديني وأحمد بن حنبل والبخاري والذهلي وأبو حاتم وأبو داود والترمذي والأثرم والدارقطني، =","vol":"6","page":357},{"text":"قلت: وحديث الباب هو العمدة.\n_________\n= علي أن حمادًا أخطأ في رفعه، وأن الصواب وقفه على عمر بن الخطاب، وأنه هو الذي وقع له ذلك مع مؤذنه وأن حمادًا انفرد برفعه، ومع ذلك فقد وجد له متابع .. ولاستزداه ينظر: \"علل ابن أبي حاتم\" ١/ ١١٤ (٣٠٨)، \"سنن الترمذي\" ١/ ٣٩٤ - ٣٩٥، \"سنن البيهقي\" ١/ ٣٨٣، \"التحقيق\" ١/ ٣٠٨، \"العلل\" ١/ ٣٩٦، \"نصب الراية\" ١/ ٢٨٥ - ٢٨٧، \"الدراية\" ١/ ١١٩ - ١٢٠، \"تلخيص الحبير\" ١/ ١٧٩، والحديث صححه الألباني في \"صحيح أبي داود\" (٥٤٢).","vol":"6","page":358},{"text":"<span data-type='title' id=toc-618>١٢ - باب الأَذَانِ بَعْدَ الفَجْرِ</span>.\n٦١٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: أَخْبَرَتْنِي حَفْصَةُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا اعْتَكَفَ الْمُؤَذِّنُ لِلصُّبْحِ وَبَدَا الصُّبْحُ صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ قَبْلَ أَنْ تُقَامَ الصَّلَاةُ. [١١٧٣، ١١٨١ - مسلم: ٧٢٣ - فتح: ٢/ ١٠١]\n\n٦١٩ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ عَنْ عَائِشَةَ كَانَ النَّبِيُّ - ﷺ - يُصَلِّي رَكْعَتَيْنِ خَفِيفَتَيْنِ بَيْنَ النِّدَاءِ وَالإِقَامَةِ مِنْ صَلَاةِ الصُّبْحِ [٦٢٦، ٩٩٤، ١١٢٣، ١١٥٩، ١١٦٠، ١١٦١، ١١٦٨، ١١٦٩، ١١٧٠، ١١٧١، ٦٣١٠ - مسلم: ٧٢٤ - فتح: ٢/ ١٠١].\n\n٦٢٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ بِلَالًا يُنَادِي بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى يُنَادِىَ ابْنُ أُمِّ مَكْتُومٍ\". [انظر: ٦١٧ - مسلم: ١٠٩٢ - فتح: ٢/ ١٠١]\nذكر فيه أحاديث:\nأحدها: حديث حفصة أَنَّ رَسُولَ الله - ﷺ - كَانَ إِذَا اعْتَكَفَ المُؤَذِّنُ لِلصُّبْحِ وَبَدَا الصُّبْحُ صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ قَبْلَ أَنْ تُقَامَ الصَّلَاةُ.\nكذا في النسخ الصحيحة اعتكف أي: اأنتصب قائمًا للأذان كأنه من ملازمة مراقبة الفجر (^١). وفي رواية: أذن بدل اعتكف (^٢). وهي ظاهرة، وفي أخرى: (كان إذا اعتكف أذن المؤذن للصبح) (^٣). وهي إخبار عن\n_________\n(^١) قال الحافظ ابن رجب في \"الفتح\" ٥/ ٣١٢: كذا في هذِه الرواية، ولعل المراد باعتكافه للصبح جلوسه للصبح ينظر طلوع الفجر وحبه نفسه لذلك.\nوقال العيني في \"عمدة القاري\" ٤/ ٢٩٧: قال القابسي: معنى اعتكف هنا انتصب قائمًا للأذان، كأنه من ملازمة مراقبة الفجر.\n(^٢) ستأتي برقم (١١٨١) كتاب: التهجد، باب: الركعتين قبل الظهر.\n(^٣) انظر: \"اليونينية\" ١/ ١٢٧.","vol":"6","page":359},{"text":"حاله في اعتكافه فيه، فتؤول على تقدير صحتها بالانتظار، وليؤذن في أوله، والعكوف: الإقامة، فإذا طلع الفجر أذن، فحينئذٍ كان - ﷺ - يركع الفجر، ويشهد لهذا رواية الجماعة عن مالك الآتية قريبًا، كان إذا سكت المؤذن صلى ركعتين خفيفتين (^١)؛ فدل أن ركوعه كان متصلًا بأذانه، ولا يجوز أن يكون ركوعه إلا بعد الفجر؛ فلذلك كان الأذان بعد الفجر.\nوعلى هذا المعنى حمله البخاري وترجم عليه، وأردفه بحديث عائشة، كان يصلي ركعتين خفيفتين بين النداء والإقامة من صلاة الصبح؛ ليدل أن هذا النداء كان بعد الفجر، فمن أنكر هذا لزمه أن يقول أن صلاة الصبح لم يكن يؤذن لها بعد الفجر، وهذا غير سائغ من القول (^٢).\n_________\n(^١) هذا الحديث لم يخرجه البخاري هكذا، وأما ما سيأتى بهذا اللفظ فهو من حديث عائشة (٦٢٦) وليس في إسناده مالك، وحديث مالك سيأتي (١١٧٠) من حديث عائشة أيضًا، بلفظ: كان رسول الله - ﷺ - يصلي بالليل ثلاث عشرة ركعة ثم يصلي، إذا سمع النداء بالصبح، ركعتين خفيفتين.\nأما حديث الباب الذي رواه مالك بهذا اللفظ، فرواه عنه يحيى بن يحيى في \"الموطأ\" ص ٩٨، وعن يحيى عنه، رواه مسلم (٧٢٣/ ٨٧)، والنسائي ٣/ ٢٥٥ عن محمد بن سلمة، عن ابن القاسم، عن مالك به، وأحمد ٦/ ٢٨٤ عن عبد الرحمن بن مهدي، عن مالك به.\n(^٢) قال الحافظ: قال الزين بن المنير: قَدَّم المصنف ترجمة الأذان بعد الفجر على ترجمة الأذان قبل الفجر فخالف الترتيب الوجودي؛ لأن الأصل في الشرع أن لا يؤذن إلا بعد دخول الوقت، فَقَدَّم ترجمة الأصل على ما ندر عنه، وأشار ابن بطال ٢/ ٢٤٨ إلى الاعتراض على الترجمة بأنه لا خلاف فيه بين الأئمة، وإنما الخلاف في جوازه قبل الفجر، والذي يظهر لي أن مراد المصنف بالترجمتين أن يبين أن المعنى الذي كان يؤذن لأجله قبل الفجر غير المعنى الذي كان يؤذن لأجله بعد الفجر وأن الأذان قبل الفجر لا يكتفي به عن الأذان بعده، وأن أذان ابن أم مكتوم لم يكن يقع قبل الفجر. والله أعلم. اهـ. \"الفتح\" ٢/ ١٠١.","vol":"6","page":360},{"text":"الحديث الثاني: حديث عائشة: كَانَ النَّبِيَّ - ﷺ - يُصَلِّي رَكْعَتَيْنِ خَفِيفَتَيْنِ بَيْنَ النِّدَاءِ وَالإِقَامَةِ مِنْ صَلَاةِ الصُّبْحِ.\nهذا الحديث ظاهر فيما ترجم له.\nوكذا الحديث الثالث: \"إِنَّ بِلَالًا يُنَادِي بِلَيْلٍ\" وقد سلف (^١).\n_________\n(^١) سلف برقم (٦١٧) الباب السابق.","vol":"6","page":361},{"text":"<span data-type='title' id=toc-619>١٣ - باب الأَذَانِ قَبْلَ الفَجْرِ</span>.\n٦٢١ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ قَالَ: حَدَّثَنَا زُهَيْرٌ قَالَ: حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَمْنَعَنَّ أَحَدَكُمْ -أَوْ أَحَدًا مِنْكُمْ- أَذَانُ بِلَالٍ مِنْ سَحُورِهِ، فَإِنَّهُ يُؤَذِّنُ -أَوْ يُنَادِي- بِلَيْلٍ؛ لِيَرْجِعَ قَائِمَكُمْ وَلِيُنَبِّهَ نَائِمَكُمْ، وَلَيْسَ أَنْ يَقُولَ الْفَجْرُ أَوِ الصُّبْحُ\". وَقَالَ بِأَصَابِعِهِ وَرَفَعَهَا إِلَى فَوْقُ وَطَأْطَأَ إِلَى أَسْفَلُ \"حَتَّى يَقُولَ هَكَذَا\". وَقَالَ زُهَيْرٌ بِسَبَّابَتَيْهِ إِحْدَاهُمَا فَوْقَ الأُخْرَى، ثُمَّ مَدَّهَا عَنْ يَمِينِهِ وَشِمَالِهِ. [٥٢٩٨، ٧٢٤٧ - مسلم: ١٠٩٣ - فتح: ٢/ ١٠٣]\n٦٢٢، ٦٢٣ - حَدَّثَنَا إِسْحَاقُ قَالَ: أَخْبَرَنَا أَبُو أُسَامَةَ قَالَ: عُبَيْدُ اللهِ حَدَّثَنَا، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ. وَعَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ.\nوَحَدَّثَنِي يُوسُفُ بْنُ عِيسَى الْمَرْوَزِيُّ قَالَ: حَدَّثَنَا الْفَضْلُ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ\".\n\n٦٢٢ - [١٩١٩ - مسلم: ١٠٩٢ - فتح ٢/ ١٠٤]\n\n٦٢٣ - [انظر ٦١٧ - مسلم: ١٠٩٢ - فتح: ٢/ ١٠٤]\nذكر فيه حديث ابن مسعود، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَمْنَعَنَّ أَحَدَكُمْ -أَوْ أحَدًا مِنْكُمْ- أَذَانُ بِلَالٍ مِنْ سَحُورِهِ، فَإِنَّهُ يُؤَذِّنُ -أَوْ يُنَادِي- بِلَيْلٍ؛ ليَرْجعَ قَائِمَكُمْ وَليُنبِّهَ نَائِمَكُمْ، وَلَيْسَ أَنْ يَقُولَ الفَجْرُ أَوِ الصُّبْحُ\".\n- وَقَالَ بِأَصَابِعِهِ وَرَفَعَهَا إلى فَوْقُ وَطَأْطَأَ إلى أَسْفَلُ \"حَتَّى يَقُولَ هَكَذَا\". وَقَالَ زُهَيْرٌ بِسَبَّابَتَيْهِ إِحْدَاهُمَا فَوْقَ الأُخْرى، ثُمَّ مَدَّهَا عَنْ يَمِينِهِ وَشِمَالِهِ.\nوهذا الحديث أخرجه البخاري في باب: الإشارة في الطلاق والأمور أيضًا، وأظهر يزيد بن زريع يديه ثم مد إحداهما من","vol":"6","page":362},{"text":"الأخرى (^١)، وفي باب إجازة خبر الواحد: \"وليس الفجر أن يقول هكذا\"، وجمع يحيى أحد رواته كفيه حتى يقول هكذا: ومد يحيى إصبعيه السبابتين (^٢)، وأخرجه مسلم أيضًا (^٣) قال ابن منده: وإسناده مجمع على صحته، وفي مسلم من حديث سمرة مرفوعًا \"لا يغرنكم من سحوركم أذان بلال ولا بياض الأفق المستطيل هكذا حتى يستطير هكذا\"، وحكاه حماد بن زيد بيده، قال: يعني معترضًا (^٤).\nوقوله: \"لا يمنعن أحدكم أو أحد منكم\" هذا الشك من زهير أحد رواته، فإن جماعة رووه عن سليمان التيمي فقال: \"لا يمنعن أحدكم أذان بلال\"، وصرح به الإسماعيلي.\nوقوله: \"قائمكم\": هو منصوب مفعول يرجع، أي: يعلمكم أن الفجر ليس ببعيد، فيرد المجتهد إلى راحته لينام فينشط أو يوتر إن لم يكن أوتر، أو يتأهب إلى الصبح، وإن احتاج إلى الطهارة أو نحو ذلك من مصالحه المترتبة على علمه بقرب الصبح.\nوقوله: \"لينبه نائمكم\"، أي: ليتأهب للصبح أيضًا.\nوقوله: \"ليس الفجر\"، وقال بأصابعه على اختلاف الألفاظ التي سقناها يريد أن الفجر فجران، كاذب: لا يتعلق به حكم، وهو الذي بينه وأشار إليه أنه يطلع في السماء، ثم يرتفع طرفه الأعلى وينخفض\n_________\n(^١) سيأتي برقم (٥٢٩٨) كتاب: الطلاق.\n(^٢) سيأتي برقم (٧٢٤٧) كتاب: أخبار الآحاد.\n(^٣) مسلم برقم (١٠٩٣) كتاب: الصيام، باب: بيان أن الدخول في الصوم يحصل بطلوع الفجر.\n(^٤) مسلم برقم (١٠٩٤) كتاب: الصيام، باب: بيان أن الدخول في الصوم يحصل بطلوع الفجر.","vol":"6","page":363},{"text":"طرفه الأسفل، وهو المستطيل، وصادق: وهو الذي يتعلق به الأحكام، وهو الذي أشار بسبابتيه واضعًا إحداهما على الأخرى، ثم مدهما عن يمينه ويساره، وهذا إشارة إلى أنه يطلع معترضًا، ثم يعم الأفق ذاهبًا فيه عرضًا في ذيل السماء، ويستطير، أي: ينتشر بريقه. وأحكام الحديث سلفت فيما مضى، وفيه أن الإشارة نحو من اللفظ. وقال المهلب: فيه أن الإشارة تكون أقوى من الكلام.\nثم ساق البخاري عن إسحاق، أنا أبو أسامة، فذكر حديث عائشة وابن عمر، ولم يسق لفظهما، ثم ذكر حديث عائشة: \"إن بلالًا يؤذن بليل\" الحديث. وسيأتي في الصوم (^١)، والشهادات (^٢) أيضًا، وأخرجه مسلم (^٣).\nقال الجياني: وإسحاق هذا يحتمل أن يكون الحنظلي أو ابن منصور، أو ابن نصر السعدي (^٤)، فإن البخاري يروي عنهم أيضًا في مواضع متفرقة، وجزم المزي في \"أطرافه\" بالأول (^٥)، وبخط الدمياطي في \"صحيح البخاري\": ثنا إسحاق الواسطي. وفي حاشيةٍ: إذا كان الواسطي فهو ابن شاهين (^٦).\n_________\n(^١) سيأتي برقمي (١٩١٨ - ١٩١٩) باب: قول النبي - ﷺ -: \"لا يمنعنكم في سحوركم أذان بلال\". من حديثهما.\n(^٢) سيأتي برقم (٢٦٥٦) باب: شهادة الأعمى. ولكن من حديث ابن عمر وحده.\n(^٣) مسلم (١٠٩٢).\n(^٤) \"تقييد المهمل\" ٣/ ٩٧٣ - ٩٧٤.\n(^٥) \"تحفة الأشراف\" ١٢/ ٢٨١.\n(^٦) قال الحافظ في \"هدي الساري\" ص ٢٢٦: جزم المزي في \"الأطراف\" أنه إسحاق ابن إبراهيم الحنظلي، وفيه نظر! =","vol":"6","page":364},{"text":"<span data-type='title' id=toc-620>١٤ - باب كَمْ بَين الأَذَانِ وَالإِقَامَةِ، وَمَن يَنتَظِرُ الإِقامَةَ</span>؟\n٦٢٤ - حَدَّثَنَا إِسْحَاقُ الْوَاسِطِيُّ قَالَ: حَدَّثَنَا خَالِد، عَنِ الْجُرَيْرِيِّ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ الْمُزَنِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَ كُلِّ أَذَانَيْنِ صَلَاةٌ - ثَلَاثًا - لِمَنْ شَاءَ\". [٦٢٧ - مسلم: ٨٣٨ - فتح: ٢/ ١٠٦]\n\n٦٢٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ عَمْرَو بْنَ عَامِرٍ الأَنْصَارِيَّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ كَانَ الْمُؤَذِّنُ إِذَا أَذَّنَ قَامَ نَاسٌ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - يَبْتَدِرُونَ السَّوَارِيَ حَتَّى يَخْرُجَ النَّبِيُّ - ﷺ - وَهُمْ كَذَلِكَ يُصَلُّونَ\n_________\n= وقال في \"الفتح\" ٢/ ١٠٥: قوله: (حدثني إسحاق) لم أره منسوبًا، وتردد فيه الجياني، وهو عندى ابن إبراهيم الحنظلي المعروف بابن راهوية كما جزم به المزى ويدل عليه تعبيره بقوله: أخبرنا، فإنه لا يقول قط حدثنا، بخلاف إسحاق بن منصور وإسحاق بن نصر، وأما ما وقع بخط الدمياطي أنه الواسطي، ثم فسره بأنه ابن شاهين فليس بصواب؛ لأنه لا يعرف له عن أبي أسامة شيء؛ لأن أبا أسامة كوفي وليس في شيوخ ابن شاهين أحد من أهل الكوفة. اهـ. هكذا جزم هنا بما جزم به المزي أنه ابن راهويه!\nوقال العيني في \"عمدة القاري\" ٤/ ٣٠١: زعم الجياني أن إسحاق عن أبي أسامة يحتمل أن يكون إسحاق بن إبراهيم، أو إسحاق بن منصور، أو إسحاق بن نصر، وزعم الحافظ المزي أنه إسحاق بن إبراهيم، ويوجد بخط الحافظ الدمياطي على حاشيته الصحيح أن إسحاق هذا هو ابن شاهين الواسطي. اهـ.\nقلت: هكذا أورد أقوالهم ولم يرجح أحدها.\nثم قال متعقبًا الحافظ: وقال بعضهم: أما ما وقع بخط الدمياطي بأنه ابن شاهين فليس بصواب؛ لأنه لا يعرف له عن أبي أسامة شيء. قلت [أي: العيني]: عدم معرفته بعدم رواية ابن شاهين عن أبي أسامة لا يستلزم العدم مطلقًا، وجهل الشخص شيء لا يستلزم جهل غيره به. فإن قلت: هذا الالتباس قدح في الإسناد.\nقلت: لا، لأن أيًّا كان منهم، فهو عدل ضابط بشرط البخاري. اهـ.\nقلت: ثم راجعت \"انتقاض الاعتراض\" للحافظ وهو كتاب صنفه للرد على ما تعقبه العيني عليه في \"شرح البخاري\"، فلم أجد فيه ردًا على العيني! والله أعلم.","vol":"6","page":365},{"text":"الرَّكْعَتَيْنِ قَبْلَ الْمَغْرِبِ، وَلَمْ يَكُنْ بَيْنَ الأَذَانِ وَالإِقَامَةِ شَيْءٌ. قَالَ عُثْمَانُ بْنُ جَبَلَةَ، وَأَبُو دَاوُدَ عَنْ شُعْبَةَ: لَمْ يَكُنْ بَيْنَهُمَا إِلاَّ قَلِيلٌ. [انظر: ٥٠٣ - مسلم: ٨٣٧ - فتح: ٢/ ١٠٦]\nذُكر فيه حديثين:\nأحدهما: حديث بحمد الله بن مغفل المزني أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَ كُلِّ أَذَانَيْنِ صَلَاةٌ -ثَلَاثًا- لِمَنْ شَاءَ\".\nوهذا الحديث ذكره البخاري في موضعين آخرين من الصلاة كما ستعلمه وفي الاعتصام (^١).\nوأخرجه مسلم وباقي الجماعة (^٢)، والمراد بالأذانين: الأذان والإقامة، وهي أيضًا إعلام أو هو من باب التغليب كالأبوين والعمرين والقمرين.\nالحديث الثاني: حديث غندر، عن شُعْبَةُ، عن عَمْرَو بْنَ عَامِرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ المُؤَذِّنُ إِذَا أَذَّنَ قَامَ نَاسٌ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -،\n_________\n(^١) سيأتي برقم (٦٢٧) باب: بين كل أذانين صلاة لمن شاء.\nقلت: وهذا هو الموضع الثاني الوحيد الذي أورده البخاري فيه! وكذلك ولم يعزه العيني في \"العمدة\" ٤/ ٣٠٤ إلا إلى هذا الموضع الثاني، وقصته معروفة في كتابه هذا مع المصنف.\nومن المحتمل أن يكون المصنف يقصد الحديث الآتي برقم (١١٨٣) من طريق عبد الوارث عن الحسين، عن عبد الله بن بريدة. قال: حدثني عبد الله المزني، عن النبي - ﷺ - قال: صلوا قبل صلاة المغرب. قال في الثالثة: لمن شاء كراهية أن يتخذها الناس سنة. أبواب التهجد، باب: الصلاة قبل المغرب.\nوسيأتي أيضًا في كتاب: الاعتصام، باب: نهي النبي - ﷺ - على التحريم إلا ما تعرف إباحته (٧٣٦٨).\n(^٢) مسلم (٨٣٨) كتاب: صلاة المسافرين، باب: بين كل أذانين صلاة، أبو داود (١٢٨٣)، الترمذي (١٨٥)، النسائي ٢/ ٢٨، ابن ماجه (١١٦٢).","vol":"6","page":366},{"text":"يَبْتَدِرُونَ السَّوَارِىَ حَتَّى يَخْرُجَ النَّبِيُّ - ﷺ - وَهُمْ كَذَلِكَ يُصَلُّونَ الرَّكْعَتَيْنِ قَبْلَ الْمَغْرِبِ، وَلَمْ يَكُنْ بَيْنَ الأَذَانِ وَالإِقَامَةِ شَيْءٌ. ثم قال البخارى تابعه عُثْمَانُ بْنُ جَبَلَةَ، وَأَبُو دَاوُدَ، عَنْ شُعْبَةَ: لَمْ يَكُنْ بَيْنَهُمَا إِلاَّ قَلِيلٌ.\nوأبو داود: هو الحفري عمر بن سعد، وأخرجه النسائي من حديث أبي عامر عن سفيان، عن عمرو (^١).\nقال ابن عساكر: قد رويا عنه، أعني: شعبة وسفيان، وأخرجه الإسماعيلي من طريق عثمان بن عمر، عن شعبة، وفي روايته: قام كبار أصحاب رسول الله - ﷺ - فابتدروا السواري. وفيه: وكان بين الأذان والإقامة قريب.\nوفي مسلم نحوه من حديث عبد الوارث (^٢). والمختار بن فلفل (^٣)، وقد سلف في باب: الصلاة إلى الأسطوانة من حديث قبيصة، عن سفيان، عن عمرو بن عامر، عن أنس قال: لقد رأيت كبار أصحاب رسول الله - ﷺ - يبتدرون السواري عند المغرب (^٤).\nقال الداودي: حديث أنس مفسر بحديث ابن مغفل، ولولا ذلك لاحتمل أن يقال: بين أذان الظهر وأذان العصر أو غيرهما من الصلوات.\nقلتُ: ولا منع من حمله على ذلك، ومعنى الابتدار: الإسراع، وفيه: الصلاة إلى السوارى استتارًا بها من المار، وقد سلف في موضعه.\nوقوله: ولم يكن بينهما شيء: يعني: شيئًا كثيرًا بدليل الرواية\n_________\n(^١) النسائي في \"الكبرى\" كما في \"تحفة الأشراف\" (١١١٢). وهو في \"المجتبى\" ٢/ ٢٨ - ٢٩، وفي \"الكبرى\" ١/ ٥١١ (١٦٤٦) من طريق البخاري.\n(^٢) مسلم (٨٣٧) في صلاة المسافرين، باب: استحباب ركعتين قبل صلاة المغرب.\n(^٣) مسلم (٨٣٦).\n(^٤) سيأتي برقم (٥٠٣) كتاب: الصلاة.","vol":"6","page":367},{"text":"السالفة والأخرى، وكان بينهما قريب، وترجمة البخاري: كم بين الأذان والإقامة، لا حد فيه أكثر من اجتماع الناس، ولكن دخول الوقت، وفي \"صحيح الحاكم\" -وقال: على شرط الشيخين- من حديث علي: كان رسول الله - ﷺ - يكون في المسجد حتى تقام الصلاة فإذا رآهم قليلًا جلس وإذا رآهم جماعة صلى (^١) (^٢).\nوفيه من حديث جابر أنه - ﷺ - قال لبلال: إذا أذنت فترسل، أذا أقمت فاحدر واجعل بين أذانك وإقامتك قدر ما يفرغ الآكل من أكله والشارب من شربه، والمحتصر إذا دخل لقضاء الحاجة، ثم قال: هذا حديث ليس في إسناده مطعون فيه غير عمرو بن فايد والباقون شيوخ البصرة، وهذِه سنة غريبة ولا أعرف لها إسنادًا غير هذا (^٣) (^٤).\nقلت: في إسناده معه عبد المنعم، لا جرم ضعفه الترمذي، فقال: هذا إسناد مجهول ولا نعرفه إلا من هذا الوجه من حديث عبد المنعم، وقد أجاز الصلاة قبل المغرب أحمد وإسحاق، واحتجا بهذا الحديث، وأباه سائر الفقهاء، وسنبسط الكلام في ذلك في موضعه في باب: التطوع -إن شاء الله تعالى.\n_________\n(^١) \"المستدرك\" ١/ ٢٠٢.\n(^٢) \"المستدرك\" ١/ ٢٠٢ من طريق ابن جريج عن موسى بن عقبة، عن نافع ابن جبير، عن مسعود الزرقي، عن علي به.\nورواه من هذا الطريق أيضًا أبو داود (٥٤٦) إلا أنه وقع فيه: عن أبي مسعود الزرقي. بزيادة أبي.\nوضعفه الألباني في \"ضعيف أبي داود\" (٨٨) وقال: الصواب: مسعود وفي الباب عن سالم أبي النضر، مرسلًا، رواه داود (٥٤٥)، وضعفه الألباني أيضًا (٨٧).\n(^٣) \"المستدرك\" ١/ ٢٠٤ وقال الذهبي: قلت: قال الدارقطني: عمرو بن فائد متروك.\n(^٤) \"المستدرك\" ١/ ٢٠٤ من طريق علي بن حماد بن أبي طالب، عن عبد المنعم بن =","vol":"6","page":368},{"text":"<span data-type='title' id=toc-621>١٥ - باب مَنِ انْتَظَرَ الإِقَامَةَ</span>.\n٦٢٦ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا سَكَتَ الْمُؤَذِّنُ بِالأُولَى مِنْ صَلَاةِ الْفَجْرِ قَامَ فَرَكَعَ رَكْعَتَيْنِ خَفِيفَتَيْنِ قَبْلَ صَلَاةِ الْفَجْرِ، بَعْدَ أَنْ يَسْتَبِينَ الْفَجْرُ ثُمَّ اضْطَجَعَ عَلَى شِقِّهِ الأَيْمَنِ حَتَّى يَأْتِيَهُ الْمُؤَذِّنُ لِلإِقَامَةِ. [انظر: ٦١٩ - مسلم: ٧٢٤، ٧٣٦ - فتح: ٢/ ١٠٩]\nذكر فيه حديث عائشة: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا سَكَتَ المُؤَذنُ بِالأُولَى مِنْ صَلَاةِ الفَجْرِ قَامَ فَرَكَعَ رَكْعَتَيْنِ خَفِيفَتَيْنِ قَبْلَ صَلَاةِ الفَجْرِ، بَعْدَ أَنْ يَسْتَبِينَ الفَجْرُ ثُمَّ اضْطَجَعَ عَلَى شِقهِ الأَيْمَنِ حَتَّى يَأتيَهُ المُؤَذِّنُ لِلإِقَامَةِ.\nهذا الحديث طرف من حديث قيام الليل، وستأتي بقيته في أماكنها التي ذكرها البخاري (^١)، وفي مسلم: يصلي ركعتين خفيفتين بين النداء والإقامة من صلاة الصبح (^٢)، ثم الكلام عليه من أوجه:\n_________\n= نعيم الرياحي، عن عمرو بن فائد الأسواري، عن يحيى بن مسلم، عن الحسن وعطاء، عن جابر به. قال الذهبي: قال الدارقطني: عمرو بن فائد متروك.\nوالحديث رواه أيضًا الترمذي (١٩٥ - ١٩٦)، وعبد بن حميد (١٠٠٦)، والطبراني في \"الأوسط\" ٢/ ٢٦٩ - ٢٧٠ (١٩٥٢)، ابن عدي في \"الكامل\" ٩/ ١٣، والبيهقي ١/ ٤٢٨، وابن الجوزي في \"التحقيق\" ١/ ٣١٢ - ٣١٣ (٣٨٦) من طرق عن عبد المنعم بن نعيم الرياحي، عن يحيى بن مسلم، عن الحسن وعطاء، عن جابر به.\nهكذا بإسقاط عمرو بن فائد الأسواري. قال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه من حديث عبد المنعم وهو إسناد مجهول. وقال البيهقي: قال البخاري: عبد المنعم منكر الحديث، ويحيى بن سلم ضعفه ابن معين. وقال الحافظ في \"الدراية\" ١/ ١١٦: إسناده ضعيف، وقال الألباني في \"الإرواء\" (٢٢٨): حديث ضعيف جدًّا. وانظر: \"البدر المنير\" ٣/ ٣٤٩ - ٣٥٦.\n(^١) سيأتي برقم (١١٢٣، ١١٥٩ - ١١٦١، ١١٦٨ - ١١٧١).\n(^٢) مسلم (٧٢٤) كتاب: صلاة المسافرين، باب: استحباب ركعتي سنة الفجر.","vol":"6","page":369},{"text":"أحدها: معنى سكت: صمت من الأذان بعد إكماله، ورواه الخطابي بالباء الموحدة. أي: أذن، والسكب: الصب، استعاره للكلام (^١).\nقال الجياني عن أبي مروان: سكت وسكب بمعنى، ولم يذكر ابن الأثير غير الباء الموحدة، وقال: أرادت إذا أذن فاستعير السكب للإفاضة في الكلام، كما يقال: أفرغ في أذني حديثًا، أي: ألقى وصب (^٢).\nوذكر ابن بطال وابن التين أن لها وجهًا من الصواب، ولا يرفع ذلك الرواية الأخرى، فإن الموحدة تأتي بمعنى من وعن في كلام العرب، كقوله تعالى: ﴿فَاسْأَلْ بِهِ خَبِيرًا﴾ [الفرقان: ٥٩]، أي: عنه، وقوله: ﴿عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللهِ﴾ [الإنسان: ٦]، أي: منها، قالا: ويمكن أن يكون إنما حمل الراوي لهذا الحديث على أن يرويه بالموحدة؛ لأن المشهور في سكت أن تكون متعلقة بعن أو من كقولهم: سكت عن كذا أو سكت من كذا، فلما وجد في الحديث مكان من وعن الباء ظن سكب من أجل مجيء الباء بعدها، وقد سلف أن الباء تأتي بمعنى من وعن (^٣).\nالثاني: قولها: بالأولى من صلاة الفجر: يريد الأذان للفجر، وهو أول بالنسبة إلى الإقامة توضحه رواية مسلم السالفة: بين النداء والإقامة (^٤).\nالثالث: هاتان الركعتان هما راتبة صلاة الفجر، وقد كره جماعة من العلماء التنفل بعد أذان الفجر إلى صلاة الفجر بأكثر من ركعتي\n_________\n(^١) \"غريب الحديث\" ١/ ١٦٧.\n(^٢) \"النهاية\" ٢/ ٣٨٢.\n(^٣) \"شرح ابن بطال\" ٢/ ٢٥٤.\n(^٤) مسلم (٧٢٤).","vol":"6","page":370},{"text":"الفجر (^١)؛ لأنه - ﵇ - لم يزد على ذلك كما أخرجه مسلم من حديث حفصة (^٢).\nونهى أيضًا عنه كما أخرجه أبو داود والترمذي من حديث ابن عمر (^٣) ونقل الترمذي إجماع العلماء عليه (^٤) وهو أحد الأوجه عندنا، وبه قال الأئمة الثلاثة، ونقله القاضي عياض عن مالك والجمهور، ومقابله: لا يدخل حتى يصلي سنة الصبح، والأصح: الجواز، وأن الكراهة لا تدخل إلا بفعل الفرض؛ لقوله - ﷺ -: \"صل ما شئت، فإن الصلاة مشهودة مقبولة حتى تصلي الصبح ثم أقصر\" أخرجه أبو داود من حديث عمرو بن عبسة (^٥).\nالرابع: فيه استحباب تخفيف هاتين الركعتين، وهو مذهبنا ومذهب\n_________\n(^١) انظر \"مختصر اختلاف العلماء\" ١/ ٢٥٢ - ٢٥٣، \"البناية\" ٢/ ٧٧. \"روضة الطالبين\" ١/ ١٩٢، \"المغني\" ٢/ ٥٢٥ - ٥٢٦.\n(^٢) \"صحيح مسلم\" برقم (٧٢٣/ ٨٨) كتاب: صلاة المسافرين، باب: استحباب ركعتي سنة الفجر والحث عليهما وتخفيفهما، والمحافظة عليهما وبيان ما يستحب أن يقرأ فيهما.\n(^٣) أبو داود (١٢٧٨)، الترمذي (٤١٩). عن يسار مولى ابن عمر قال: رآني ابن عمر\nوأنا أصلي بعد طلوع الفجر، فقال: يا يسار إن رسول الله - ﷺ - خرج علينا ونحن\nنصلي هذِه الصلاة، فقال: ليبلغ شاهدكم غائبكم. لا تصلوا بعد الفجر إلا سجدتين. ورواه أيضًا أحمد ٢/ ١٠٤، وأبو يعلى ٩/ ٤٦٠ - ٤٦١ (٥٦٠٨)، والدارقطني ١/ ٤١٩، والبيهقي ٢/ ٤٦٥، والمزي ٢٥/ ٨٣. وصححه الألباني في \"صحيح أبي داود\" (١١٥٩). وفي الباب عن أبي هريرة وابن عمرو، انظر تخريجهما في \"البدر المنير\" ٣/ ٢٨٦ - ٢٩٦، \"تلخيص الحبير\" ١/ ١٠٩ - ١٩١، \"الإرواء\" (٤٧٨).\n(^٤) \"سنن الترمذي\" ٢/ ٢٨٠ عقب حديث (٤١٩).\n(^٥) أبو داود (١٢٧٧) وأصله في مسلم (٨٣٢) مطولًا. وانظر: \"صحيح أبي داود\" (١١٥٨).","vol":"6","page":371},{"text":"مالك والجمهور، وقال النخعي: لا بأس بإطالتهما (^١)، واختاره الطحاوي (^٢).\nوفي \"المصنف\" عن سعيد بن جبير: كان - ﵇ - ربما أطال ركعتي الفجر، وعن الحسن: لا بأس بإطالتهما يقرأ فيهما بحزبه إذا فاته.\nوعن مجاهد: لا بأس أن يطيلهما (^٣). فقالوا: لا قراءة فيهما، حكاه الطحاوي (^٤) والقاضي عياض، والأحاديث الصحيحة ترده؛ فإنه - ﵇ - كان يقرأ فيهما: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ [الكافرون: ١] و﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] بعد الفاتحة (^٥).\nوفي رواية ابن عباس: كان يقرأ فيهما: ﴿قُولُوا آمَنَّا بِاللهِ﴾ [البقرة: ١٣٦]، وبقوله: ﴿قُلْ يَا أَهْلَ الْكِتَابِ﴾ [آل عمران: ٦٤] (^٦).\nوفي: \"فضائل القرآن\" للغافقى: أمر رجلًا شكى إليه شيئًا أن يقرأ في الأولى بعد الفاتحة بـ ﴿أَلَمْ نَشْرَحْ﴾ [الشرح: ١]، وفي الثانية بعدها بـ ﴿أَلَمْ تَرَ كَيْفَ﴾ [الفيل: ١].\nوفي \"وسائل الحاجات\" للغزالي استحسان ذلك، وقال: إنه يرد شر ذلك اليوم، واستحب مالك الاقتصار على الفاتحة على ظاهر قولها،\n_________\n(^١) رواه عنه الطحاوي في \"شرح المعاني\" ١/ ٣٠٠.\n(^٢) فقال في \"شرح المعاني\" ١/ ٣٠٠: وقد رويت آثار عمن بعد رسول الله - ﷺ - في القراءة فيهما أردت بذكرها الحجة على من قال: لا قراءة فيهما.\n(^٣) \"المصنف\" ٢/ ٥١ - ٥٢ (٦٣٥٥ - ٦٣٥٧).\n(^٤) \"شرح معاني الآثار\" ١/ ٢٩٦.\n(^٥) رواه مسلم برقم (٧٢٦) في صلاة المسافرين، باب: استحباب ركعتي سنة الفجر والحث عليهما وتخفيفهما والمحافظة عليهما وبيان ما يستحب أن يقرأ فيهما.\n(^٦) رواها مسلم برقم (٧٢٧/ ١٠٠) السابق.","vol":"6","page":372},{"text":"كان يخففهما حتى إني أقول: هل قرأ فيهما بأم الكتاب، ويأتي في باب: ما يقرأ في ركعتي الفجر وغيره -إن شاء الله تعالى.\nالخامس: فيه مشروعية هذا الاضطجاع بعد ركعتي الفجر، وهو سنة عند بعضهم، وأحبه الحسن البصري (^١).\nوذكر القاضي عياض أن مذهب مالك وجمهور العلماء وجماعة من الصحابة أنه بدعة، وسيأتي ما فيه في باب: الضجعة على الشق الأيمن وغيره إن شاء الله (^٢).\nوفي \"سنن أبي داود\" و\"الترمذي\" -بإسناد صحيح على شرط الشيخين- من حديث أبي هريرة - ﵁ - قال رسول الله - ﷺ -: \"إذاصلى أحدكم ركعتي الفجر فليضطجع على يمينه\" قال الترمذي: حديث حسن صحيح (^٣).\n_________\n(^١) روى ابن أبي شيبة في \"المصنف\" ٢/ ٥٥ (٦٣٩٣) عن الحسن أنه كان لا يعجبه أن يضطجع بعد ركعتي الفجر.\nفما ذكره المصنف هنا عن الحسن على عكس ما روى عنه! فيبدو -والله أعلم- أن المصنف قد ذهل عن ذلك هنا؛ ويدل لذلك أنه في شرح الحديث الآتي (١١٦٠) عرض هذِه المسألة مرة أخرى، وقال: وعن الحسن كراهتها. وكذلك نقل الحافظ عن الحسن أنه كان لا يعجبه الاضطجاع، وعزاه لابن أبي شيبة. \"الفتح\" ٣/ ٤٣.\nوأغرب العيني فقال في \"العمدة\" ٤/ ٣٠٨: أنه واجب عند الحسن البصري!! فمضى فيها كعادته وقلد المصنف. بل استبدل عبارة المصنف من الاستحباب إلى الوجوب. وأغرب من ذلك وأعجب أنه تبع المصنف في الموضع الثاني ٦/ ٢٣٦ فنقل عن الحسن أنه كان لا يعجبه ذلك!! ونعتذر عن العيني بأنه من الجائز أن يكون عني في الموضع الأول ٤/ ٣٠٨ عموم الاضطجاع عند النوم، لا بعد ركعتي الفجر فكلامه في هذا الموضع يحتمل ذلك. والله أعلم.\n(^٢) الحديث الآتي برقم (١١٦٠).\n(^٣) رواه أبو داود (١٢٦١)، ورواه الترمذي (٤٢٠) من طريق عبد الواحد بن زياد، ثنا الأعمش، عن أبي صالح، عن أبي هريرة به. =","vol":"6","page":373},{"text":"واعلم أنه ثبت في الصحيح أنه - ﵇ - كان يصلي بالليل إحدى عشرة ركعة يوتر منها بواحدة، فإذا فرغ منها اضطجع على شقه حتى يأتيه المؤذن فيصلي ركعتين خفيفتين (^١) فهذا الاضطجاع كان بعد صلاة\n_________\n= ورواه من هذا الطريق أيضًا أحمد ٢/ ٤١٥، وابن خريمة ٢/ ١٦٧ - ١٦٨ (١١٢٠)، وابن حبان ٦/ ٢٢٠ (٢٤٦٨)، وابن حزم في \"المحلى\" ٣/ ١٩٦، والبيهقي ٣/ ٤٥، والبغوي في \"شرح السنة\" ٣/ ٤٦٠ - ٤٦١ (٨٨٧) قال الترمذي: حديث حسن صحيح غريب من هذا الوجه. وأهل العلم لهم في هذا الحديث قولان، فمنهم من صححه كابن حزم محتجًا به، إذ زعم أن هذِه الضجعة واجبة وشرط في صحة صلاة الفجر ومن صححه أيضًا عبد الحق في \"احكامه\" ٢/ ٦٧، وكذا النووي فقال في \"شرح مسلم\" ٦/ ١٩، وفي \"المجموع\" ٣/ ٥٢٣ - ٥٢٤: إسناده صحيح على شرط البخاري ومسلم، وقال في \"خلاصة الأحكام\" (١٨٠٦)، وفي \"رياض الصالحين\" (١١١٢/ ٣): رواه أبو داود والترمذي بأسانيد صحيحة، وكذا الشوكاني فقال في \"النيل\" ٢/ ١٩٢: رجاله رجال الصحيح.\nومنهم من تكلم فيه، فأعله البيهقي بقوله: وهذا يحتمل أن يكون المراد به الإباحة، فقد رواه محمد بن إبراهيم اليتمي عن أبي صالح، عن أبي هريرة … حكاية عن فعل النبي - ﷺ - لا خبرًا عن قوله، ثم ساقه من طريق ابن إسحاق قال: حدثني محمد بن إبراهيم، عن أبي صالح السمان، قال: سمعت أبا هريرة يحدث مروان بن الحكم وهو على المدينة: أن رسول الله - ﷺ - كان يفصل بين ركعتين من الفجر وبين الصبح بضجعة على شقه الأيمن. وهذا أولى أن يكون محفوظًا؛ لموافقته سائر الروايات عن عائشة وابن عباس.\nوكذا المنذري فقال في \"المختصر\" ٢/ ٧٦: قد قيل: أن أبا صالح لم يسمع هذا الحديث من أبي هريرة، فيكون منقطعًا.\nوكذا شيخ الإسلام فقال فيما نقله عنه ابن القيم في \"الزاد\" ١/ ٣١٩: هذا باطل، وليس بصحيح، وإنما الصحيح عنه الفعل لا الأمر بها، والأمر تفرد به عبد الواحد ابن زياد غلط فيه.\nوالحديث صححه الألباني في \"صحيح أبي داود\" (١١٤٦) وناقش فيه، بل ورد إعلال البيهقي للحديث وكذا شيخ الإسلام.\n(^١) سيأتي برقم (٩٩٤) كتاب: الوتر، باب: ما جاء في الوتر. وبرقم (١١٢٣) كتاب: =","vol":"6","page":374},{"text":"الليل، وقبل: صلاة ركعتي الفجر، وكذا حديث ابن عباس أن الاضطجاع كان بعد صلاة الليل قبل ركعتي الفجر (^١)، وأشار القاضي إلى أن رواية الاضطجاع بعد ركعتي الفجر مرجوحة قال: فتقدم رواية الاضطجاع قبلها ولم يقل أحد في الاضطجاع قبلهما سنة وكذا بعدهما، وقد رُوي عن عائشة قالت: فإن كنت مستيقظة حدثني، وإلا اضطجع (^٢)، فهذا يدل على أنه ليس بسنة، وإنه تارة كان يضطجع قبل وتارة بعد، وتارة لا يضطجع.\nالسادس: استحباب الاضطجاع والنوم على الشق الأيمن، وحكمته أن لا تستغرق في النوم؛ لأن القلب إلى جهة اليسار، فيتعلق حينئذٍ فلا يستغرق، أذا نام على اليسار كان في دعة واستراحة (^٣).\nالسابع: فيه أن الحث على التهجير والترغيب إلى الاستباق إلى المساجد إنما هو لكل من كان على مسافة من المسجد لا يسمع فيها الإقامة من بيته، ويخشى إن لم يمكن أن يفوته فضل انتظار الصلاة. وأما من كان مجاورًا للمسجد حيث يسمع الإقامة ولا تخفي عليه، فانتظاره الصلاة في البيت كانتظاره في المسجد له أجر منتظر الصلاة، إذ لم يكن كذلك لخرج - ﵇ - إلى المسجد ليأخذ لنفسه بحظها من فضيلة الانتظار.\nالثامن: أن صلاة النافلة الأفضل كونها في البيوت.\n_________\n= التهجد، باب: طول السجود في قيام الليل، ورواه ومسلم برقم (٧٣٦) كتاب: صلاة المسافرين، باب: صلاة الليل وعدد ركعات النبي - ﷺ - في الليل، وأن الوتر ركعة وأن الركعة صلاة صحيحة.\n(^١) سبق برقم (١٨٣) كتاب: الوضوء، باب: الرجل يوضئ صاحبه.\n(^٢) يأتي برقم (١١٦١).\n(^٣) هذا الكلام لعله هو الذي عناه العيني في الموضع الأول ٤/ ٣٠٨. والله أعلم.","vol":"6","page":375},{"text":"<span data-type='title' id=toc-622>١٦ - باب بَين كُلِّ أَذَانَيْنِ صَلَاةًّ لِمَنْ شَاءَ</span>.\n٦٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ قَالَ: حَدَّثَنَا كَهْمَسُ بْنُ الْحَسَنِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"بَيْنَ كُلِّ أَذَانَيْنِ صَلَاةٌ بَيْنَ كُلِّ أَذَانَيْنِ صَلَاةٌ\"- ثُمَّ قَالَ فِي الثَّالِثَةِ:- \"لِمَنْ شَاءَ\" [انظر: ٦٢٤ - مسلم: ٨٣٨ - فتح: ٢/ ١١٠].\nذكر فيه حديث عبد الله بن مغفل أن رسول الله - ﷺ - قال: \"بَيْنَ كُلِّ أَذَانَيْنِ صَلَاة، بَيْنَ كُلِّ أَذَانَيْنِ صَلَاةٌ\" -ثُمَّ قَالَ فِي الثَّالِثَةِ-: \"لِمَنْ شَاءَ\".\nوهذا الحديث سلف قريبًا مع الكلام عليه فراجعه (^١).\n_________\n(^١) سلف برقم (٦٢٤) باب: كم بين الأذان والإقامة.","vol":"6","page":376},{"text":"<span data-type='title' id=toc-623>١٧ - باب مَنْ قَالَ: لِيُؤَذِّنْ فِي السَّفَرِ مُؤَذِّنٌ وَاحِدٌ</span>.\n٦٢٨ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ قَالَ: حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ: أَتَيْتُ النَّبِيَّ - ﷺ - فِي نَفَرٍ مِنْ قَوْمِى، فَأَقَمْنَا عِنْدَهُ عِشْرِينَ لَيْلَةً، وَكَانَ رَحِيمًا رَفِيقً، فَلَمَّا رَأَى شَوْقَنَا إِلَى أَهَالِينَا قَالَ: \"ارْجِعُوا فَكُونُوا فِيهِمْ وَعَلِّمُوهُمْ وَصَلُّوا، فَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ\" [٦٣٠، ٦٣١، ٦٥٨، ٦٨٥، ٨١٥، ٨١٩، ٢٨٤٨، ٦٠٠٨، ٧٢٤٦ - مسلم: ٦٧٤ - فتح: ٢/ ١١٠].\nذكر فيه حديث وهيب، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ مَالِكِ بْنِ الحُوَيْرِثِ: أَتَيْتُ النَّبِيَّ - ﷺ - فِي نَفَرِ مِنْ قَوْمِي، فَأَقَمْنَا عِنْدَهُ عِشْرِينَ لَيْلَةَ، وَكَانَ رَحِيمًا رَفِيقًا، فَلَمَّا رَأى شَوْقَنَا إلى أَهَلِينَا قَالَ: \"ارْجِعُوا فَكُونُوا فِيهِمْ وَعَلِّمُوهُمْ وَصَلُّوا، فَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ وَلْيَؤُمَّكُمْ أَكبَرُكُمْ\".\nوالكلام عليه من وجوه:\nأحدها: هذا الحديث أخرجه أيضًا مسلم وأبو عوانة (^١)، وقصر وهيب عن أيوب في قوله: \"وصلوا\" وأتمه عبد الوهاب عن أيوب بزيادة: \"كما رأيتموني أصلى\"، ذكره البخاري في الباب بعده (^٢)، والبخاري أخرجه في مواضع من الصلاة هنا وعقبه الأذان للمسافرين إذا كانوا جماعة، وفيه: أتى رجلان النبي - ﷺ - يريدان السفر فقال: \"إذا أنتما خرجتما فأذنا ثم أقيما ثم ليؤمكما أكبركما\" (^٣). وفي باب: الاثنان فما فوقهما جماعة، وفيه: \"إذا حضرت الصلاة فأذنا\" (^٤).\n_________\n(^١) \"مسلم\" برقم (٦٧٤) كتاب: المساجد، باب: من أحق بالإمامة، أبو عوانة ١/ ٢٧٦ (٩٦٦).\n(^٢) يأتي برقم (٦٣١).\n(^٣) يأتي برقم (٦٣٠).\n(^٤) يأتي برقم (٦٥٨).","vol":"6","page":377},{"text":"وفي باب: إذا استووا في القراءة فليؤمهم أكبرهم، وفيه: قدمنا على رسول الله - ﷺ - ونحن شببة متقاربون، وفيه: \"لو رجعتم إلى بلادكم فعلمتموهم فليصلوا صلاة كذا في حين كذا، وصلاة كذا في حين كذا\" (^١). وفي إجازة خبر الواحد (^٢)، وفي باب: رحمة الناس والبهائم (^٣) وقول الله تعالى: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ﴾ [التوبة: ١٢٢] (^٤).\nوذكر الطرقي أن البخاري رواه عن أبي النعمان، عن حماد، ولم يذكره أبو مسعود ولا خلف ولأبي داود: وكنا يومئذٍ متقاربين في العلم. وفي رواية: قيل لأبي قلابة: فأين الفقه، قال: كنا متقاربين (^٥).\nثانيها: إن قلت: ما وجه، هذِه الترجمة؟ وظاهر الحديث أنه - ﵇ - إنما بيَّن لهم حالهم إذا وصلوا إلى أهلهم لا في السفر؛ حيث قال: \"فإذا حضرت الصلاة -يعني: فيهم- فليؤذن لكم أحدكم\" فالجواب أنه ليس الكلام قاصرًا على ذلك، بل عامًّا في أحوالهم منذ خروجهم من عنده (^٦).\n_________\n(^١) سيأتي برقم (٦٨٥).\n(^٢) سيأتي برقم (٧٢٤٦) كتاب: أخبار الآحاد.\n(^٣) سيأتي برقم (٦٠٠٨) كتاب: الأدب.\n(^٤) يأتي برقم (٧٢٤٦) وتقدم إشارة المصنف له.\n(^٥) أبو داود (٥٨٩) وفيه: فأين القرآن؟ قال: إنهما كانا متقاربين.\nقال الحافظ: وأظن في هذِه الرواية إدراجًا، فإن ابن خزيمة رواه من طريق إسماعيل بن علية، عن خالد، قال: قلت لأبي قلابة: فأين القراءة؟ قال: إنهما كانا متقاربين، وأخرجه مسلم من طريق حفص بن غياث عن خالد الحذاء، وقال فيه: قال الحذاء: وكانا متقاربين في القراءة، ويحتمل أن يكون مستند أبي قلابة في ذلك، هو إخبار مالك ابن الحويرث. كما أن مستند الحذاء هو إخبار أبي قلابة له به، فينتفي الإدراج عن الإسناد. اهـ. \"الفتح\" ٢/ ١٧٠ - ١٧١ ولمزيد من التفصيل انظر: \"صحيح أبي داود\" (٦٠٤).\n(^٦) هذا قريب من جواب ابن المنير على هذا الموضع في \"المتواري على تراجم أبواب البخاري\" ص ٩٤. وكذا الفائدة الآتية، -وهي قوله: وفائدة الترجمة- هي =","vol":"6","page":378},{"text":"وفائدة الترجمة أن أذان الواحد يكفي عن الجماعة لئلا يتخيل أنه لا يكفي إلا من جميعهم، وقد قال في الحديث الآخر للرفيقين \"أذنا وأقيما\" (^١)، فبيّن هنا أن التعدد ليس شرطًا.\nثالثها: مالك بن الحويرث: هو أبو سليمان مالك بن الحويرث، وقيل: حويرثة بن حشيش -بالحاء المهملة وقيل: بالمعجمة، وقيل: بالجيم الليثي، له وفادة (^٢).\nونزل البصرة، وبها مات سنة أربع وسبعين (^٣).\nرابعها: قوله: في نفر من قومي، وفي أخري: شببة متقاربون (^٤)، وفي أخرى: أنا وصاحب لي (^٥)، وفي أخرى: أنا وابن عم لي (^٦)، يُحتمل كما قال القرطبي أن يكون ذلك في وفادتين، وأن يكون في واحدة، غير أن ذلك الفعل تكرر منه ومن الشارع (^٧). وفي أخرى: أتى رجلان يريدان السفر (^٨)، فيُحتمل أنه أراد نفسه وآخر معه.\n_________\n= من كلام ابن المنير.\nوانظر: \"فتح الباري\" لابن رجب ٥/ ٣٥٨ - ٣٥٩، \"الفتح\" لابن حجر ٢/ ١١٠ - ١١١.\n(^١) يأتي برقم (٢٨٤٨).\n(^٢) قال الجوهري: وفد فلان على الأمير، أي: ورد رسولًا. فهو وافد والجمع وفد، والجمع وفد، مثل صاحب وصحب، وجمع الوفد أو فاد ووفود، والاسم الوفادة. وأوفدته أنا إلى الأمير، أي أرسلته. \"الصحاح\" ٢/ ٥٥٣، وانظر: \"النهاية\" ٥/ ٢٠٩ - ٢١٠، \"لسان العرب\" ٨/ ٤٨٨١. مادة: وفد.\n(^٣) \"معجم الصحابة\" ٥/ ٢٠٩، \"معرفة الصحابة\" ٥/ ٢٤٦٠ (٢٥٩٨)، \"الاستيعاب\" ٣/ ٤٠٥ (٢٢٨٩)، \"أسد الغابة\" ٥/ ٢٠ (٤٥٨٠)، \"الإصابة\" ٣/ ٣٤٢ (٧٦١٧).\n(^٤) يأتي برقم (٦٣١، ٦٠٠٨، ٧٢٤٦).\n(^٥) يأتي برقم (٢٨٤٨).\n(^٦) رواه الترمذي (٢٠٥)، والنسائي ٢/ ٨ - ٩، ٢/ ٧٧.\n(^٧) \"المفهم\" ٢/ ٣٠٠.\n(^٨) يأتي (٦٣٠).","vol":"6","page":379},{"text":"وقوله: شببة أو نفر: يُحتمل أن ذلك وقت قدومهم على رسول الله - ﷺ - وأنه لما أرد السفر جاء هو وصاحب له وهو ابن العم، كما جاء في أخرى.\nخامسها: النفر: عدة رجال من ثلاثة إلى عشرة، ولا واحد له من لفظه، كما قاله الخطابي؛ سموا بذلك من النفر؛ لأنه إذا حزبهم أمر اجتمعوا ثم نفروا إلى عدوهم. قال في \"الواعي\": ولا يقولون: عشرون نفرًا ولا ثلاثون نفرًا. وقد أسلفنا هذا في أثناء التيمم أيضًا.\nسادسها: قوله: فأقمنا عنده عشرين ليلة: المراد بأيامها بدليل الرواية الآتية في الباب بعده: عشرين يومًا وليلة (^١).\nسابعها: قوله: وكان رحيمًا رفيقًا: هو بقافين وبفاء وقاف في البخاري، وفي مسلم بالقاف خاصة (^٢)، ومعناهما ظاهر وهو من رقة القلب ومن رفقه بأمته وشفقته، كما قال الله تعالى في حقه: ﴿بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾ [التوبة: ١٢٨].\nثامنها: قوله: فلما رأى شوقنا، وفي رواية أخرى: فلما ظن (^٣) علم - ﷺ - ذلك منهم لما تلمح العود منهم، إلى أوطانهم. وفي رواية للبخاري: \"لو رجعتم إلى بلادكم فعلمتموهم\" (^٤) أي: لأنه المتهم، وهو من باب التأنيس لتخفيف كلفة الغيبة عنهم لئلا ينفروا لو طال مقامهم.\nتاسعها: قوله: \"فليؤذن لكم أحدكم\" فيه: الأمر بالأذان للجماعة، وهو عام للمسافر وغيره، وكافة العلماء على استحباب الأذان للمسافر\n_________\n(^١) سيأتى برقم (٦٣١)، باب: الأذان للمسافر، إذا كانوا جماعة والإقامة، وكذلك بعرفة وجمع.\n(^٢) مسلم (٦٧٤/ ٢٩٢).\n(^٣) يأتي (٦٣١، ٧٢٤٦).\n(^٤) سيأتي (٦٨٥).","vol":"6","page":380},{"text":"إلا عطاءً، فإنه قال: إذا لم يؤذن ولم يقم أعاد الصلاة، وإلا مجاهدًا فإنه قال: إذا نسي الإقامة أعاد (^١). وأخذا بظاهر الأمر وهو\"أذنا وأقيما\".\nوحكى الطبري عن مالك أنه يعيد إذا ترك الأذان ومشهور مذهبه: الاستحباب، وفي \"المختصر\" عن مالك: ولا أذان على مسافر، وإنما الأذان على من يجتمع إليه لتأذينه (^٢)، وبوجوبه على المسافر (^٣).\nقال داود: وقالت طائفة: هو مخير، إن شاء أذن، وإن شاء أقام.\nرُوي ذلك عن علي، وهو قول عروة والثوري، والنخعي (^٤). وقالت طائفة: تجزئه الإقامة. رُوي ذلك عن مكحول والحسن والقاسم (^٥).\nوكان ابن عمر يقيم في السفر لكل صلاة إلا الصبح؛ فإنه كان يؤذن لها ويقيم (^٦). وقد جاءت آثار في ترغيب الأذان والإقامة في أرض فلاةٍ، وأنه من فعل ذلك يصلي ورآه أمثال الجبال. وفي \"الجامع الصغير\" للحنفية: رجل صلى في سفره أو بيته بغير أذان وإقامة يكره، وكرهها بعضهم للمسافر فقط.\nعاشرها: قوله: \"وليؤمكم أكبركم\" أي: عند التساوي في شروط الإمامة ورجحان أحدهما بالسن؛ بدليل رواية أبي داود السالفة: وكنا يومئذ متقاربين في العلم. والأخرى: قيل لأبي قلابة: فأين الفقه؟ قال: كانا متقاربين. ولمسلم: وكنا متقاربين في القراءة (^٧). وقال ابن\n_________\n(^١) رواه عنهما ابن أبي شيبة ١/ ١٩٨ (٢٢٧٢ - ٢٢٧٥).\n(^٢) انظر: \"النوادر والزيادات\" ١/ ١٥٨.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٥٨ - ١٥٩.\n(^٤) ابن أبي شيبة ١/ ١٩٧ - ١٩٨ (٢٢٦٢، ٢٢٦٤، ٢٢٦٩، ٢٢٧١، ٢٢٧٦).\n(^٥) السابق ١/ ١٩٧ - ١٩٨ (٢٢٦٣، ٢٢٦٦ - ٢٢٧٠).\n(^٦) السابق ١/ ١٩٧ (٢٢٥٨).\n(^٧) مسلم (٦٧٤/ ٢٩٣) كتاب: المساجد، باب: من أحق بالإمامة؟","vol":"6","page":381},{"text":"بزيزة: أشار إلى كبر السن، ويجوز أن يكون أشار إلى كبر الفضل والعلم، وإنما علق الأذان بأحدهم، والإمامة بأكبرهم لعظم أمر الإمامة وهو مُشعرٌ بتفضيل الإمامة عليه.","vol":"6","page":382},{"text":"<span data-type='title' id=toc-624>١٨ - باب الأَذَانِ لِلْمُسَافِرِ إِذَا كَانُوا جَمَاعَةً، وَالإِقَامَةِ، وَكَذَلِكَ بِعَرَفَةَ وَجَمْعٍ</span>\nوَقَوْلِ المُؤَذِّنِ: الصَّلَاةُ في الرِّحَالِ. في اللَّيْلَةِ البَارِدَةِ أوِ المَطِيرَةِ.\n\n٦٢٩ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الْمُهَاجِرِ أَبِي الْحَسَنِ، عَنْ زَيْدِ بْنِ وَهْبٍ عَنْ أَبِي ذَرٍّ قَالَ كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَأَرَادَ الْمُؤَذِّنُ أَنْ يُؤَذِّنَ، فَقَالَ لَهُ \"أَبْرِدْ\". ثُمَّ أَرَادَ أَنْ يُؤَذِّنَ فَقَالَ لَهُ \"أَبْرِدْ\". ثُمَّ أَرَادَ أَنْ يُؤَذِّنَ، فَقَالَ لَهُ: \"أَبْرِدْ\". حَتَّى سَاوَى الظِّلُّ التُّلُولَ، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ\". [انظر: ٥٣٥: مسلم: ٦١٦ - فتح: ٢/ ١١١]\n\n٦٣٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَبِي قِلَابَةَ، عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ قَالَ: أَتَى رَجُلَانِ النَّبِيَّ - ﷺ - يُرِيدَانِ السَّفَرَ، فَقَالَ النَّبِيُّ - ﷺ -: \"إِذَا أَنْتُمَا خَرَجْتُمَا فَأَذِّنَا، ثُمَّ أَقِيمَا، ثُمَّ لِيَؤُمَّكُمَا أَكْبَرُكُمَا\". [انظر: ٦٢٨ - مسلم: ٦٧٤ - فتح: ٢/ ١١١]\n\n٦٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنَا عَبْدُ الْوَهَّابِ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ قَالَ حَدَّثَنَا مَالِكٌ: أَتَيْنَا إِلَى النَّبِيِّ - ﷺ - وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ، فَأَقَمْنَا عِنْدَهُ عِشْرِينَ يَوْمًا وَلَيْلَةً، وَكَانَ رَسُولُ اللهِ - ﷺ - رَحِيمًا رَفِيقًا، فَلَمَّا ظَنَّ أَنَّا قَدِ اشْتَهَيْنَا أَهْلَنَا أَوْ قَدِ اشْتَقْنَا، سَأَلَنَا عَمَّنْ تَرَكْنَا بَعْدَنَا، فَأَخْبَرْنَاهُ، قَالَ: \"ارْجِعُوا إِلَى أَهْلِيكُمْ فَأَقِيمُوا فِيهِمْ وَعَلِّمُوهُمْ وَمُرُوهُمْ -وَذَكَرَ أَشْيَاءَ أَحْفَظُهَا أَوْ لَا أَحْفَظُهَا- وَصَلُّوا كَمَا رَأَيْتُمُونِى أُصَلِّى، فَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ\". [انظر: ٦٢٨ - مسلم: ٦٧٤ - فتح: ٢/ ١١١]\n\n٦٣٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: أَخْبَرَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ قَالَ: حَدَّثَنِي نَافِعٌ قَالَ أَذَّنَ ابْنُ عُمَرَ فِي لَيْلَةٍ بَارِدَةٍ بِضَجْنَانَ، ثُمَّ قَالَ: صَلُّوا فِي رِحَالِكُمْ. فَأَخْبَرَنَا أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَأْمُرُ مُؤَذِّنًا يُؤَذِّنُ، ثُمَّ يَقُولُ عَلَى إِثْرِهِ: أَلَا صَلُّوا فِي الرِّحَالِ. فِي اللَّيْلَةِ الْبَارِدَةِ أَوِ الْمَطِيرَةِ فِي السَّفَرِ. [٦٦٦ - مسلم: ٦٩٧ - فتح: ٢/ ١١٢]","vol":"6","page":383},{"text":"٦٣٣ - حَدَّثَنَا إِسْحَاقُ قَالَ: أَخبَرَنَا جَغفَرُ بْنُ عَوْنٍ قَالَ: حَدَّثَنَا أَبُو العُمَيْسِ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عن أَبِيهِ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - بِالأَبْطَحِ فَجَاءَهُ بِلَالٌ، فَآذَنَهُ بِالصَّلَاةِ، ثُمَ خَرَجَ بِلَالٌ بِالْعَنَزَةِ حَتَّى رَكَزَهَا بَيْنَ يَدى رَسُولِ اللهِ - ﷺ - بِالأبطَحِ، وَأَقَامَ الصَّلَاةَ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح: ٢/ ١١٢]\nجمع يعني: المزدلفة، ولم يذكر فيه حديثًا ولا في عرفة أيضًا.\nوذكر في الباب خمسة أحاديث:\nأحدها: حديث أبي ذر: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرِ، فَأرَادَ المُؤَذِّنُ أَنْ يُؤَذِّنَ، فَقَالَ لَهُ: \"أَبْرِدْ\". ثُمَّ أَرَادَ أَنْ يُؤَذِّنَ، فَقَالَ لَهُ: \"أَبْرِدْ\". ثُمَّ أَرَادَ أَنْ يُؤَذِّنَ، فَقَالَ لَهُ: \"أَبْرِدْ\". حَتَّى سَاوى الظِّلُّ التُّلُولَ، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ شِدَّةَ الحَرِّ مِنْ فَيْحِ جَهَنَّمَ\".\nوهذا الحديث دال لما ترجم له، وهو الأذان في السفر، وقد علمت ما فيه، وسلف الكلام على الحديث في الإبراد، فراجعه منه (^١). قال البيهقي: كذا قال جماعة عن شعبة: فأراد المؤذن أن يؤذن. وفي أخرى عنه: كان - ﵇ - في سفر فأذن المؤذن، فقال له - ﷺ -: \"أبرد\"، وذكره (^٢)، وفي أخرى عنه: أذن مؤذن رسول الله - ﷺ - الظهر فقال له ﵇: \"أبرد أبرد\" -أوقال:- \"انتظر انتظر\" -وقال- إن شدة الحر من فيح جهنم، فإذا اشتد الحر فأبردوا عن الصلاة\" (^٣).\nقال: وفي هذا الدلالة على أن الأمر بالإبراد كان بعد التأذين، فإن الأذان كان في أول الوقت.\nثم روى من حديث جابر بن سَمُرة، وأبي برزة قال أحدهما: كان\n_________\n(^١) سلف برقم (٥٣٥) كتاب: مواقيت الصلاة.\n(^٢) رواه البيهقي ١/ ٤٣٨.\n(^٣) سلف برقم (٥٣٥)، ورواه مسلم (٦١٦).","vol":"6","page":384},{"text":"بلال يؤذن إذا دلكت الشمس، وقال الآخر: إذا دحضت (^١).\nوفي رواية عن جابر قال: كان بلال لا يحذم الأذان وكان ربما أخر الإقامة شيئًا (^٢)، وترجم عليه أبو عوانة في \"صحيحه\" بإيجاب الإبراد بالظهر في شدة الحر، وبيان العلة في إبرادها. ثم ساقه، وفيه: فأراد بلال أن يؤذن بالظهر. وفيه بعد قوله: فيء التلول، ثم أمره فأذن وأقام، فلما صلى قال: \"إن شدة الحر من فيح جهنم، فإذا أشتد الحر فأبردوا عن الصلاة\" (^٣). وفي رواية له: فأذن بلال، فقال: \"مهْ يا بلال\" ثم أراد أن يؤذن فقال: \"مهْ يا بلال\" حتى رأينا فيء التلول، ثم قال: \"إن شدة الحر من فيح جهنم\" إلى آخره (^٤).\nالحديث الثاني:\nحديث مالك بن الحويرث: أَتَى رَجُلَانِ يُرِيدَانِ السَّفَرَ، فَقَالَ - ﵇ -: \"إِذَا أَنْتُمَا خَرَجْتُمَا فَأَذنا ثُمَّ أَقِيمَا\"\nوقد سلف في الباب قبله. والبخاري رواه عن محمد بن يوسف، وهو الفريابي عن سفيان وهو الثوري فاعلمه، وإذا أراد البخاري محمد بن يوسف البيكندي عن سفيان، عَيَّن ابن عيينة.\nوقوله: أتى رجلان. المراد: هو وصاحب له أو ابن عم له كما سلف.\nوقوله: \"فأذنا ثم أقيما\": يجوز أن يكون المراد من أراده منهما، ويجوز أن يكون خاطب مالك بن الحويرث بلفظ التثنية، ويؤيده رواية\n_________\n(^١) \"السنن الكبرى\" ١/ ٤٣٨.\n(^٢) \"السنن الكبرى\" ١/ ٤٣٨.\n(^٣) \"مسند أبي عوانة\" ١/ ٢٨٩ (١٠١٧).\n(^٤) \"مسند أبي عوانة\" ١/ ٢٩٠ (١٠١٩).","vol":"6","page":385},{"text":"الطبراني عن مالك بن الحويرث أنه - ﵇ - قال: \"إذا كنت مع صاحب فأذن وأقم، وليؤمكما أكبركما\" (^١) ويجوز أن يكون المراد: يؤذن أحدهما ويجيب الآخر قال تعالى: ﴿قَدْ أُجِيبَتْ دَعْوَتُكُمَا﴾ [يونس: ٨٩]، وإنما دعا موسى وأمن هارون.\nوقال ابن القصار: أراد به الفضل بدليل قوله: \"أذنا\"، إذ الواحد يجزئ.\nوفيه: ما بوب له وهو مشروعية الأذان والإقامة للمسافر.\nوفيه: الحث على الجماعة في السفر، وأنها تحصل بإمام ومأموم، واستدل به بعضهم على وجوب الجماعة، ولا دلالة فيه.\nالحديث الثالث: حديث مالك بن الحويرث أيضًا.\nوقد سلف آنفًا وسالفًا.\nالحديث الرابع: حديث نافع: أَذَّنَ ابن عُمَرَ فِي لَيْلَةِ بَارِدَةٍ بضَجْنَانَ، ثُمَّ قَالَ: صَلُّوا فِي رِحَالِكُمْ. فَأَخْبَرَنَا أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَأْمُرُ مُؤَذِّنًا يُؤَذنُ، ثُمَّ يَقُولُ عَلَى إِثْرِهِ: أَلَا صَلُّوا فِي الرِّحَالِ. فِي اللَّيْلَةِ البَارِدَةِ أوِ المَطِيرَةِ فِي السَّفَرِ.\nوهذا الحديث أخرجه مسلم أيضًا (^٢)، ويأتي في باب: الرخصة في المطر (^٣) والعلة أن يصلي في رحله، وقد سلف حكمه في باب الكلام في الأذان (^٤).\n_________\n(^١) \"المعجم الكبير\" ١٩/ ٢٨٨ (٦٣٨).\n(^٢) مسلم (٦٩٧).\n(^٣) سيأتي برقم (٦٦٦) كتاب: الأذان.\n(^٤) راجع شرح حديث (٦١٦).","vol":"6","page":386},{"text":"وضجنان: بفتح الضاد المعجمة وجيم ساكنة ونونين جبيل على بريد من مكه (^١). وقال الزمخشري: على خمسة وعشرين ميلًا، وبينه وبين مر تسعة أميال (^٢).\nوفيه ما بوب له، وهو مشروعية الأذان في السفر.\nوفي أبي داود من حديث ابن إسحاق عن نافع، عن ابن عمر قال: كان ينادي منادي رسول الله - ﷺ - بذلك في المدينة في الليلة المطيرة والغداة (المطيرة) (^٣)، ثم قال: رواه يحيى بن سعيد عن القاسم، عن ابن عمر، عن رسول الله - ﷺ - قال فيه: في السفر (^٤). وفي مسلم وأبي داود والترمذي من طريق جابر: كنا مع رسول الله - ﷺ - في سفر فمطرنا، فقال - ﵇ -: \"ليصل من شاء منكم في رحله\" (^٥).\nالحديث الخامس:\nساقه البخاري عن إسحاق، ثنا جَعْفَرُ بْنُ عَوْنٍ إلى أَبِي جُحَيْفَةَ، رَأَيْتُ رَسُولَ الله - ﷺ - بِالأَبْطَحِ فَجَاءَهُ بِلَالٌ، فَآذَنَهُ بِالصَّلَاةِ، ثُمَّ خَرَجَ بِلَال بِالْعَنَزَةِ حَتَّى رَكَزَهَا بَيْنَ يَدى رَسُولِ اللهِ - ﷺ - بِالأَبْطَحِ، وَأَقَامَ الصَّلَاةَ.\nوهذا الحديث ذكره البخاري في عدة مواضع في الطهارة كما سلف (^٦) والصلاة (^٧).\n_________\n(^١) انظر: \"معجم ما استعجم\" ٣/ ٨٥٦، \"معجم البلدان\" ٣/ ٤٥٣.\n(^٢) \"الفائق في غريب الحديث\" ٣/ ٣٣٠.\n(^٣) كذا بالأصل، وفي أبي داود: القرة.\n(^٤) أبو داود (١٠٦٤) وضعفه الألباني في \"ضعيف أبي داود\" (١٩٩).\n(^٥) مسلم (٦٩٨) كتاب: صلاة المسافرين، باب: الصلاة في الرحال في المطر، أبو داود (١٠٦٥)، الترمذي (٤٠٩).\n(^٦) سلف برقم (١٨٧) باب: استعمال فضل وضوء الناس.\n(^٧) سلف برقم (٤٩٥) باب: سترة الإمام سترة من خلفه، وبرقم (٤٩٩) باب: الصلاة إلى العنزة، وبرقم (٥٠١) باب: السترة بمكة وغيرها.","vol":"6","page":387},{"text":"وسيأتي في الباب على الإثر أيضًا (^١). وشيخه إسحاق هو ابن منصور كما نص عليه خلف في \"أطرافه\". وذكر الكلاباذي أن البخاري حدث عن إسحاق بن راهويه وإسحاق بن منصور، عن جعفر بن عون فلا يخلو عن أحدهما (^٢)، وخرج مسلم عن إسحاق بن منصور، عن جعفر بن عون (^٣).\n_________\n(^١) سيأتي برقم (٦٣٤) كتاب: الأذان، باب: هل يتتبع المؤذن فاه ههنا وههنا وهل يلتفت في الأذان.\n(^٢) انظر: \"الجمع بين رجال الصحيحين\" لابن القيسراني ١/ ٣٠.\n(^٣) مسلم (٥٠٣/ ٢٥١) كتاب: الصلاة، باب: سترة المصلى.","vol":"6","page":388},{"text":"<span data-type='title' id=toc-625>١٩ - باب هَلْ يَتَتَبَّعُ الْمُؤَذِّنُ فَاهُ هَا هُنَا وَهَا هُنَا، وَهَلْ يَلْتَفِتُ فِي الأَذَانِ</span>؟\nوَيُذْكَرُ عَنْ بِلَالٍ أَنهُ جَعَلَ إِصْبَعَيْهِ فِي أُذُنَيْهِ. وَكَانَ ابن عُمَرَ\nلَا يَجْعَلُ إِصْبَعَيْهِ فِي أُذُنَيْهِ. وَقَالَ إِبْرَاهِيمُ: لَا بَأْسَ أَنْ يُؤَذِّنَ عَلَى غَيْرِ وُضُوءٍ. وَقَالَ عَطَاءٌ: الوُضُوءُ حَقٌّ وَسُنَّةٌ. وَقَالَتْ عَائِشَةُ: كَانَ النَّبِيُّ - ﷺ - يَذْكُرُ اللهَ عَلَى كُلِّ أَحْيَانِهِ.\n\n٦٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ ثَنَا شفْيَانُ، عن عَوْنِ بْنِ أَبِي جُحَيفَةَ، عَنْ أَبِيهِ أَنَّهُ رَأى بِلَالًا يُؤَذِّنُ، فَجَعَلْتُ أَتَتَبَّعُ فَاة هَا هُنَا وَهَا هُنَا بِالأذَانِ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح: ٢/ ١١٤]\nحَدَّثنَا مُحَمَّدُ بْنُ يُوسُفَ ثَنَا سُفْيَانُ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ أَنَّهُ رَأى بِلَالًا يُؤَذِّنُ، فَجَعَلْتُ أَتَتَبَّعُ فَاهُ هَا هُنَا وَهَا هُنَا بِالأَذَانِ.\nالشرح:\nذكر البخاري في هذا الباب صفات وهيئات تتعلق بالأذان، ومقصود الترجمة اتباع المؤذن فاه يمنة وشرة وهل يلتفت؟ وقد جاء مفسرًا في طريق مسلم: فجعلت أتتبع فاه ها هنا وها هنا يقول يمينًا وشمالًا: حي على الصلاة، حي على الفلاح (^١)، وفي أبي داود: فلما بلغ حي على الصلاة حي على الفلاح. لوى عنقه يمينًا وشمالًا ولم يستدر (^٢)، وذلك دال على أن الالتفات في الحيعلتين خاصة.\nوقوله: -أعني: البخاري- وهل يلتفت في الأذان؟ قد ذكرنا ما يدل لعدمه. وللنسائي: فخرج بلال فجعل يقول في أذانه هكذا ينحرف يمينًا\n_________\n(^١) مسلم (٥٠٣) كتاب: الصلاة، باب: سترة المصلي.\n(^٢) \"سنن أبي داود\" برقم (٥٢٠).","vol":"6","page":389},{"text":"وشمالًا (^١).\nوللطبراني: فجعل إصبعيه في أذنيه، وجعل يقول برأسه هكذا وهكذا يمينًا وشمالًا حتى فرغ من أذانه (^٢).\nوفي \"الأفراد\" للدارقطني من حديث سويد بن غفلة عن بلال: أمرنا رسول الله - ﷺ - إذا أذنا أو أقمنا لا نزيل أقدامنا من مواضعها (^٣). نعم، في الترمذي من حديث عبد الرزاق، ثنا سفيان عن عون، عن أبيه، قال: رأيت بلالًا يؤذن ويدور، يتبع فاه ها هنا وها هنا، وإصبعاه في أذنيه، ثم قال: حديث حسن صحيح (^٤).\nوأما البيهقي فقال: الاستدارة في هذا الحديث ليست من الطرق الصحيحة، وسفيان الثوري إنما رواه عن رجل عن عون، ونحن نتوهمه سمع من الحجاج ابن أرطأة عن عون، والحجاج غير محتج به، وعبد الرزاق وهم فيه فأدرجه، وقد رواه عبد الله بن محمد بن الوليد عن سفيان بدونها. وقال سفيان مرة: حدثني من سمعه من عون أنه كان يدور ويضع يديه في أذنيه. قال العدني: يعني: بلالًا، وهذِه رواية الحجاج عن عون، ثم ذكرها قال: وروينا من حديث قيس بن الربيع عن عون ولم يستدر، قال: ويحتمل أن يكون الحجاج أراد\n_________\n(^١) النسائي ٢/ ١٢.\n(^٢) \"المعجم الكبير\" ٢٢/ ١١٤ (٢٨٩). قال المصنف: قال الشيخ تقي الدين في \"الإمام\": في إسناده مقال. قلت: لعله بسبب الطعن في قيس بن الربيع، فإن النسائي تركه، وقال السعدي: ساقط .... اهـ. \"البدر المنير\" ٣/ ٣٧٦.\n(^٣) الدارقطني في \"الغرائب والأفراد\" كما في \"أطرافه\" لابن القيسراني ٢/ ٢٧٧ (١٣٦٢) وقال: غريب من حديث طلحة بن مصرف، عن سويد عنه. تفرد به عبد الله بن بزيع عن الحسن بن عمارة عنه. وقال الحافظ في \"التلخيص\" ١/ ٢٠٤: إسناده ضعيف.\n(^٤) الترمذي (١٩٧).","vol":"6","page":390},{"text":"بالاستدارة: التفاته في الحيعلتين فيكون موافقًا لسائر الروايات.\nوالحجاج ليس بحجاج، والله يغفر لنا وله. قال: وروى حماد بن سلمة عن عون مرسلًا لم يقل عن أبيه (^١).\nهذا كلام البيهقي ونوقش فيه، فلم يتفرد عبد الرزاق، بل تابعه ابن مهدي عن سفيان، كما أخرجه أبو نعيم في \"مستخرجه\" ومؤمل أيضًا، كما أخرجه أبو عوانة (^٢). ورواه الطبراني من حديث إدريس الأودي عن عون (^٣)، فهذا متابع لسفيان، وكذا حماد بن سلمة وهشيم، كما أخرجه أبو الشيخ.\nوفي الدارقطني من حديث كامل أبي العلاء عن أبي صالح، عن أبي هريرة: أُمر أبو محذورة أن يستدير في أذانه (^٤).\nإذا عرفت ذلك فالكلام عليه في موضعين:\nالأول: الالتفات في الحيعلتين؛ وهو سنة؛ ليعم الناس بإسماعه، وخص بذلك؛ لأنه دعاء والباقي ذكر.\nوأصح الأوجه عندنا أن يجعل الأولى يمينًا والثانية شمالًا، وثانيهما: يقسمان للجهتين، وثالثهما: يلتفت يمينًا فيحيعل، ثم يستقبل، ثم يلتفت فيحيعل وكذلك الشمال.\n_________\n(^١) البيهقي ١/ ٣٩٦.\n(^٢) \"مسند أبي عوانة\" ١/ ٢٧٥ (٩٦٢).\n(^٣) \"المعجم الكبير\" ٢٢/ ١٠١ (٢٤٧).\n(^٤) \"سنن الدارقطني\" ١/ ٢٣٩. وفيه: ويستدير في إقامته. ولمزيد من التفصيل حول كلام البيهقي وردود أهل العلم عليه انظر: \"فتح الباري\" لابن رجب ٥/ ٣٧٥ - ٣٧٨، \"البدر المنير\" ٣/ ٣٧٣ - ٣٨٠، \"فتح الباري\" ٢/ ١١٥ - ١١٦، \"الجوهر النقي\" ١/ ٣٩٦، \"صحيح أبي داود\" (٥٣٣)، \"الثمر المستطاب\" ١/ ١٦٧ - ١٦٩.","vol":"6","page":391},{"text":"فرع:\nيلتفت أيضًا في الإقامة على أصح الأوجه. ثالثها: إن كبر المسجد.\nالثاني: المراد بالالتفات: أن يلوي عنقه ولا يحول صدره عن القبلة، ولا يزيل قدمه عن مكانها، وسواء المناره وغيرها. وقيل: يستدير في الحيعلة في البلد الكبير، وكره ابن سيرين الاستدارة فيه (^١)، وفي \"المدونة\" أنكرها مالك إنكارًا شديدًا. قال ابن القاسم: وبلغني عنه أنه قال: إن كان يريد أن يسمع فلا بأس به (^٢). وقال مالك في \"المختصر\": لا بأس أن يستدير عن يمينه وشماله وخلفه وليس عليه استقبال القبلة في أذانه (^٣).\nوفي \"المدونة\" لابن نافع: أرى أن يدور ويلتفت حتى يبلغ حي على الصلاة. وكذلك قال ابن الماجشون ورآه من حد الأذان. قال ابن بطال: وحديث أبي جحيفة حجة على من أنكر الاستدارة؛ لأن قوله: (فجعلت أتتبع فاه ها هنا) وها هنا يدل على استدارته (^٤). قلت: ذلك غير لازم؛ إذ المراد الالتفات بالعنق كما سلف مصرحًا به، ثم ذكر حديث الحجاج السالف بذكر الاستدارة، ثم قال: ولا يخلو فعل بلال أن يكون عن إعلام رسول الله - ﷺ - له بذلك، أو رآه يفعله فلم ينكره، فصار حجة وسنة (^٥). وهو عجيب منه، فكأنه لم يعلم حال حجاج بن أرطأة. وما أحسن قول البيهقي السالف فيه الحجاج ليس بحجاج، والله يغفر لنا وله.\n_________\n(^١) رواه ابن أبي شيبة ١/ ١٩٠ (٢١٧٧).\n(^٢) \"المدونة\" ١/ ٦٢.\n(^٣) انظر \"النوادر والزيادات\" ١/ ١٦١ - ١٦٢.\n(^٤) \"شرح ابن بطال\" ٢/ ٢٥٨.\n(^٥) المصدر السابق.","vol":"6","page":392},{"text":"وأما ما ذكره البخاري عن بلال حيث قال: ويذكر عن بلال أنه جعل إصبعيه في أذنيه، وهذا الأثر رواه ابن خزيمة في \"صحيحه\" عن يعقوب بن إبراهيم، ثنا (هشيم) (^١)، عن حجاج، عن عون، عن أبيه، قال: رأيت بلالًا يؤذن وقد جعل إصبعيه في أذنيه، ثم قال: باب إدخال الإصبعين في الأذنين عند الأذان، إن صح الخبر فإني لست أحفظ هذِه اللفظة إلا عن حجاج بن أرطاة، ولست أفهم أسمع الحجاج هذا الخبر من عون أم لا؟ فأنا أشك في صحة هذا الخبر؛ لهذِه العلة (^٢). ورواه أبو عوانة والبزار من حديث الحجاج أيضًا (^٣).\nوروى أبو الشيخ بن حيان من حديث عبد الرحمن بن سعد بن عمار، حدثني أبي، عن أبيه، عن جده، أن رسول الله - ﷺ - أمر بلالًا أن يجعل إصبعيه في أذنيه (^٤). ومن حديث عبد الرحمن بن سعد عن عبد الله بن محمد و(عُمير) (^٥) وعمار ابني حفص، عن آبائهم، عن\n_________\n(^١) كذا بالأصل، وفي ابن خزيمة هشام، ولعله تصحيف، ففي ترجمة يعقوب بن إبراهيم الدورقي من \"تهذيب الكمال\" ٣٢/ ٣١١ - ٣١٤ (٧٠٨٣): روى عن هشيم ابن بشير، وليس له رواية عن راوٍ يسمى هشام، وأيضًا في ترجمة حجاج بن أرطأة من \"تهذيب الكمال\" ٥/ ٤٢٠ - ٤٢٨ (١١١٢) روى عنه هشيم بن بشير، وليس لراوٍ يسمى هشام رواية عنه.\n(^٢) \"صحيح ابن خزيمة\" ١/ ٢٠٣ (٣٨٨). وبوب ابن خزيمة أولًا وقال ما ذكره المصنف، ثم أورد الحديث، وكلام المصنف يوهم أن ابن خزيمة أورد الحديث أولًا. وقال الألباني في \"صحيح ابن خزيمة\" (٣٨٨): إسناده ضعيف لعنعنة حجاج بن أرطأة، فإنه مدلس .. اهـ.\n(^٣) \"مسند أبي عوانة\" ١/ ٢٧٤ (٩٦٠).\n(^٤) رواه البيهقي ١/ ٣٩٦. من طريق أبي محمد بن حيان ورواه ابن عدي في \"الكامل\" ٥/ ٥٠٧ - ٥٠٨، من طريق آخر بنحوه.\n(^٥) كذا بالأصل، وفي مصادر تخريج الحديث الآتي ذكرها: عمر.","vol":"6","page":393},{"text":"أجدادهم، عن بلال أن النبي - ﷺ - قال له: \"إذا أذنت فاجعل إصبعك في أذنيك؛ فإنه أرفع لصوتك\" (^١).\nومن حديث يزيد بن أبي زياد، عن عبد الرحمن بن أبي ليلى، عن عبد الله بن زيد فذكر حديث الأذان، وفيه: (جعل إصبعيه في أذنيه ونادى). يعني: الذي رآه عبد الله في نومه (^٢)، وأخرج حديث سعد القرظ ابنُ ماجه: أنه - ﵇ - أمر بلالًا أن يجعل يديه في أذنيه إذا أذن، وقال: \"إنه أرفع لصوتك\" (^٣).\nوذكر ابن المنذر في \"إشرافه\"، عن أبي محذورة أنه جعل إصبعيه في أذنيه فقال: روينا عن بلال وأبي محذورة أنهما كانا يجعلان أصابعهما في آذانهما.\nقال البيهقي: وروينا عن ابن سيرين أن بلالًا جعل إصبعيه في أذنيه في بعض أذانه أو في الإقامة (^٤). وروى ابن أبي شيبة، عن ابن سيرين أنه\n_________\n(^١) رواه البيهقي ١/ ٣٩٦، من طريق أبي محمد بن حيان وبنحوه رواه الطبراني ١/ ٣٥٢ - ٣٥٣ (١٠٧٢). قال الهيثمي في \"المجمع\" ١/ ٣٣٤: فيه عبد الرحمن بن سعد بن عمار، وهو ضعيف. وقال الألباني في \"الإرواء\" ١/ ٢٥٠: سند ضعيف؛ لأن مداره على عبد الرحمن بن سعد، وقد عرفت ضعفه.\n(^٢) رواه أبو الشيخ في كتاب \"الأذان\" كما في \"تلخيص الحبير\" ١/ ٢٠٣ و\"نصب الراية\" ١/ ٢٧٨ - ٢٧٩.\nوقال الزيلعي: يريد بن أبي زياد متكلم فيه، وعبد الرحمن عن عبد الله بن زيد تقدم قول من قال: فيه انقطاع أ. هـ.\n(^٣) ابن ماجه (٧١٠)، ورواه أيضًا الطبراني ٦/ ٣٩ (٥٤٤٨) مطولًا، وفي \"الصغير\" ٢/ ٢٨١ (١١٧٠) مختصرًا. قال البوصيري في \"الزوائد\" (٢٣٦): إسناده ضعيف؛ لضعف أولاد سعد القرظ، عمار وابنه سعد وابن عبد الرحمن. وضعفه الألباني في \"الإرواء\" (٢٣١).\n(^٤) \"سنن البيهقي\" ١/ ٣٩٦.","vol":"6","page":394},{"text":"كان إذا أذن استقبل القبلة وأرسل يديه، فإذا بلغ حي على الصلاة حي على الفلاح أدخل إصبعيه في أذنيه (^١) وفي رواية عنه قال: إذا أذن المؤذن استقبل القبلة ووضع إصبعيه في أذنيه (^٢) وفي \"الصلاة\" لأبي نعيم عن سهل أبي أسد قال: من السنة أن تدخل إصبعيك في أذنيك، وكان سويد بن غفلة يفعله، وكذا سعيد بن جبير، وأمر به الشعبي وشريك (^٣).\nقال ابن المنذر: وبه قال الحسن وأحمد، وإسحاق، وأبو حنيفة، ومحمد بن الحسن (^٤) وقال الترمذي: عليه العمل عند أهل العلم في الأذان، وقال بعض أهل العلم: وفي الإقامة أيضًا، وهو قول الأوزاعي (^٥). وقال مالك: ذلك واسع (^٦)، وقال ابن بطال: إنه مباح عند العلماء (^٧) وفي جعل الإصبعين في الأذنين فائدتان:\nإحداهما: أنه أرفع للصوت كما سلف.\nالثانية: أنه ربما لا يسمع صوت الأذان من به صمم أو بعد فيستدل بوضع إصبعيه على أذنيه على ذلك. وروى أبو يوسف عن أبي حنيفة: إن جعل إحدى يديه على أذنيه فحسن (^٨)، وهي رواية عن أحمد اختارها الخرقي.\n_________\n(^١) \"المصنف\" ١/ ١٩١ (٢١٨٧).\n(^٢) المصدر السابق رقم (٢١٨٤).\n(^٣) \"الصلاة\" لأبي نعيم الفضل بن دكين (٢١٣ - ٢١٧) ط. مكتبة الغرباء الأثرية.\n(^٤) \"الأوسط\" ٣/ ٢٧.\n(^٥) \"سنن الترمذي\" ١/ ٣٧٧ عقب الرواية (١٩٧).\n(^٦) \"المدونة\" ١/ ٦٣.\n(^٧) \"شرح ابن بطال\" ٢/ ٢٥٨.\n(^٨) انظر \"البناية\" ٢/ ١٠٣.","vol":"6","page":395},{"text":"فرع: لم يبين في الحديث ما هي الإصبع، ونص النووي في \"نكته\" على أنها المسبحة.\nفرع: لو كان في إحدج يديه علة تمنع من ذلك جعل الإصبع الأخرى في صماخه.\nفرع: صرح الروياني أن ذلك لا يستحب في الإقامة؛ لفقد المعنى الذي\nعلل به، وقد أسلفنا عن بعضهم قريبا أنه يستحب فيها أيضًا. وأما قول البخاري: وكان ابن عمر لا يجعل إصبعيه في أذنيه، فهذا رواه ابن أبي شيبة، حدثنا وكيع، عن سفيان، عن بشير قال: رأيت ابن عمر يؤذن على بعير قال سفيان: فقلت له: رأيته يجعل أصابعه في أذنيه؟ قال: لا (^١).\nوأما قول البخاري: (وقال إيراهيم: لا بأس أن يؤذن على غير وضوء)، فهذا رواه ابن أبي شيبة عن جرير، عن منصور، عنه أنه قال: لا بأس أن يؤذن على غير وضوء، ثم ينزل فيتوضأ. وحدثنا وكيع، عن سفيان، عن منصور عنه: لا بأس أن يؤذن على غير وضوءٍ، ثم روى عن قتادة أنه كان لا يرى بأسًا بذلك، فإذا أراد أن يقيم توضأ. وعن عبد الرحمن بن الأسود أنه كان يؤذن على غير وضوء. وعن الحسن: لا بأس أن يؤذن غير طاهر، ويقيم وهو طاهر.\nوعن حماد: لا بأس أن يؤذن الرجل وهو على غير وضوء (^٢)، وقال إبراهيم النخعي فيما حكاه البيهقي: كانوا لا يرون بأسًا به. قال: وبه قال الحسن وقتادة، والكلام فيه يرجع إلى استحباب الطهارة في الأذكار (^٣).\n_________\n(^١) \"المصنف\" ١/ ١٩١ (٢١٨٥).\n(^٢) \"المصنف\" ١/ ١٩١ - ١٩٢ (١٨٨ - ٢١٩٢، ٢١٩٤).\n(^٣) \"السنن الكبرى\" ١/ ٣٩٧.","vol":"6","page":396},{"text":"وأما قول البخاري: (وقال عطاء: الوضوء حق وسنة)، وهذا رواه ابن أبي شيبة عن محمد بن عبد الله الأسدي، عن معقل بن عبيد الله، عن عطاء أنه كره أن يؤذن الرجل وهو على غير وضوء (^١)، ثم روى عن الأوزاعي عن الزهري، قال أبو هريرة: لا يؤذن المؤذن إلا متوضئ (^٢)، ورواه يونس عن الزهري، وهذا مرسل.\nوقال الترمذي: حديث يونس أصح من حديث معاوية بن يحيى، عن الزهري، عن أبي هريرة، عن النبي - ﷺ -: \"لا يؤذن المؤذن إلا متوضئ\"، وضعفها بمعاوية بن يحيى الصدفي، والصحيح رواية يونس وغيره عن الزهري (^٣).\nورواه البيهقي من حديث عبد الجبار بن وائل، عن أبيه قال: حق وسنة مسنونة، يؤذن وهو طاهر، ولا يؤذن إلا وهو قائم (^٤).\nورواه أبو الشيخ في كتاب \"الأذان\" من حديث ابن عباس مرفوعًا:\nنا ابن عباس: إن الأذان متصل بالصلاة، فلا يؤذن أحدكم إلا وهو طاهر. وأمر به مجاهد مؤذنه، كما أخرجه ابن أبي شيبة (^٥). واختلف أهل العلم في الأذان على غير وضوء: فالذي ذهب إليه أبو حنيفة: أنه جائز ويكره الإقامة على غير وضوء، أو يؤذن وهو جنب (^٦).\nوبالكراهة أعني: كراهة الأذان على غير وضوء يقول الشافعى (^٧)\n_________\n(^١) \"المصنف\" ١/ ١٩٢ (٢١٩٦).\n(^٢) \"المصنف\" ١/ ١٩٢ (٢١٩٥).\n(^٣) انظر: \"سنن الترمذي\" ١/ ٣٩٠ عقب الرواية (٢٠١).\n(^٤) \"سنن البيهقي\" ١/ ٣٩٧.\n(^٥) \"المصنف\" ١/ ١٩٢ (٢١٩٦).\n(^٦) انظر: \"الهداية\" ١/ ٤٦.\n(^٧) انظر: \"البيان\" ٢/ ٧١.","vol":"6","page":397},{"text":"إسحاق والأوزاعي وأبو ثور، ورواية عن عطاء: ورخص فيه بعضهم.\nوبه يقول سفيان وابن المبارك وأحمد (^١) وممن أجازه الحسن وحماد ورواية عن عطاء (^٢)، وهو قول مالك (^٣) والثوري. وقول عائشة: كان - ﵇ - يذكر الله على كل أحيانه (^٤) حجة لمن لم يوجبه.\nوقال أبو الفرج من المالكية: لا بأس بأذان الجنب، وأجازه سحنون في غير المسجد. وقال ابن القاسم: لا يؤذن الجنب، وكرهه ابن وهب (^٥).\nوأما قول البخاري: قالت عائشة - ﵂ - كان رسول الله - ﷺ - يذكر الله على كل أحيانه، فهذا التعليق أخرجه مسلم وأبو داود والترمذي وابن ماجه من حديث عبد الله البهي عنها (^٦) وقال الترمذي حسن غريب (^٧).\nوعبد الله البهي خَرَّج له البخاري في كتاب \"الأدب\" خارج الصحيح، ووجه مناسبة هذا الحديث، بالترجمة أنه أراد أن يحتج على جواز الاستدارة وعدم اشتراط القبلة في الأذان، فإن المشترط لذلك ألحقه بالصلاة فأبطل هذا الإلحاق؛ لمخالفته لحكم الصلاة في الطهارة، فإذا خالفها في الطهارة وهي إحدى شرائطها آذن ذلك\n_________\n(^١) انظر: \"المغنى\" ٢/ ٦٨.\n(^٢) رواه ابن أبي شيبة ١/ ١٩٢ (٢١٩٢ - ٢١٩٤).\n(^٣) انظر: \"المدونة\" ١/ ٦٤.\n(^٤) رواه مسلم (٣٧٣) كتاب: الحيض، باب: ذكر الله تعالى في حال الجنابة وغيرها.\nوهو عند البخاري في عدة مواضع معلقًا.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ١٦٧ - ١٦٨.\n(^٦) \"صحيح مسلم\" (٣٧٣)، وأبو داود (١٨)، وابن ماجه (٣٠٢)، عن عروة عنها.\n(^٧) \"سنن الترمذى\" ٥/ ٤٦٣ عقب الرواية (٣٣٨٤).","vol":"6","page":398},{"text":"بمخالفته لها في الاستقبال، وبطريق الأولى فإن الطهارة أدخل في الاشتراط من الاستقبال، ويؤيده أن بعضهم قال: يستدير عند حي على الصلاة، فإن هذِه ليست ذكر، إنما هي خطاب للناس فبعدت عن سنة الصلاة فسقط اعتبار الصلاة فيها، نبه عليه ابن المنير (^١).\nفرع:\nيقوم التيمم مقام الطهارة إذا كان يبيح الصلاة.\n_________\n(^١) \"المتواري\" ص ٩٦.","vol":"6","page":399},{"text":"<span data-type='title' id=toc-626>٢٠ - باب قَوْلِ الرَّجُلِ: فَاتَتْنَا الصَّلَاةُ</span>.\nوَكَرِهَ ابن سِيرِينَ أَنْ يَقُولَ: فَاتَتْنَا الصَّلَاةُ. ولكن لِيَقُلْ: لَمْ نُدْرِكْ. وَقَوْلُ النَّبِيِّ - ﷺ - أَصَحُّ.\n\n٦٣٥ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: بَيْنَمَا نَحْنُ نُصَلِّي مَعَ النَّبِيِّ - ﷺ - إِذْ سَمِعَ جَلَبَةَ رِجَالٍ، فَلَمَّا صَلَّى قَالَ: \"مَا شَأْنُكُمْ؟ \". قَالُوا: اسْتَعْجَلْنَا إِلَى الصَّلَاةِ. قَالَ \"فَلَا تَفْعَلُوا، إِذَا أَتَيْتُمُ الصَّلَاةَ فَعَلَيْكُمْ بِالسَّكِينَةِ، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا\". [مسلم: ٦٠٣ - فتح: ٢/ ١١٦]\nوَكَرِهَ ابن سِيرِينَ أَنْ يَقُولَ: فَاتَتْنَا الصَّلَاةُ. ولكن لِيَقُلْ: لَمْ نُدْرِكْ.\nوهذا التعليق رواه ابن أبي شيبة عن أزهر عن ابن عون قال: كان محمد يكره أن يقول: فاتتنا الصلاة ويقول: لم ندرك مع بني فلان (^١).\nقال البخاري: (وقول النبي - ﷺ - أصح) يعني به الحديث الذي يذكره بعد، وفيه: \"وما فاتكم فأتمو\" بغير كرا هة، لذلك فهو أصح. وهو حديث يحيى، عن عبد الله بن أبي قتادة، عن أبيه: بَيْنَمَا نَحْنُ نُصَلِّي مَعَ النَّبِيِّ - ﷺ - إِذْ سَمِعَ جَلَبَةَ رِجَالٍ، فَلَمَّا صَلَّى قَالَ: \"مَا شَأْنُكُمْ؟ \". قَالُوا: اسْتَعْجَلْنَا إِلَى الصَّلَاةِ. قَالَ: \"فَلَا تَفْعَلُوا، إِذَا أتيْتُمُ الصَّلَاةَ فَعَلَيْكُمْ بِالسَّكِينَةِ، فَمَا أَدْرَكْتُمْ فَصَلُّوا، وَمَا فَأتَكُمْ فَأَتِمُّوا\".\nوهو حديث أخرجه مسلم أيضًا من حديث يحيى بن أبي كثير أيضًا، أخبرني عبد الله بن أبي قتادة أن أباه أخبره (^٢) فذكره مزيلًا شائبة الانقطاع\n_________\n(^١) \"المصنف\" ٢/ ٢٦٦ (٨٨٢٦).\n(^٢) مسلم (٦٠٣) كتاب: المساجد، باب: استحباب إتيان الصلاة بوقار وسكينة والنهي عن إتيانها سعيًّا. ووقع في النسخة (ج) فوق كلمة مسلم، د ت س، إشارة إلى أن الحديث أخرجه أبو داود والترمذي والنسائي، فلا أعلم أهي من قول =","vol":"6","page":400},{"text":"من المدلس (^١). ولأبي نعيم والإسماعيلي: \"وما فاتكم فاقضوا\"، وستعرف زيادة في ذلك في الباب الذي بعده. والجلبة: الأصوات، أي: أصوات رجال وحركة أفعالهم، وفيه إباحة سماع المصلى لمثل هذا؛ لأنه شيء يفجأه، وفيه سؤله - ﷺ - عما سمعه.\nوقوله: (استعجلنا) أي: أنفسنا إلى الصلاة.\nوقوله: \"لا تفعلوا\" أي: لا تستعجلوا ولا تسرعوا؛ ونهى عن ذلك؛ لأنه في صلاة، كما جاء في الحديث: \"إذا كان يعمد إلى الصلاة، فهو في صلاة\" (^٢)، ولأنه ينافي الوقار والسكينة.\n_________\n= المصنف أم زيادة من الناسخ؛ وذلك لأن هناك حديثين يرويهما يحيى بن أبي كثير عن ابن أبي قتادة، عن أبيه.\nالأول: حديثنا هذا وقد أخرجه البخاري ومسلم وليس هو في \"السنن\".\nالثاني: ولفظه: \"إذا أقيمت الصلاة فلا تقوموا حتى تروني\".\nوسيأتي برقم (٦٣٧) باب: متى يقوم الناس إذا رأوا الإمام عند الإقامة؟\nوأخرجه مسلم (٦٠٤) كتاب: المساجد، باب: متى يقوم الناس للصلاة، وأبو داود (٥٣٩)، والترمذي (٥٩٢)، والنسائي ٢/ ٣١.\nاعتبرهما وأظن المصنف حديثًا واحدًا كما سيأتي كلامه في حديث (٦٣٧) ناقلًا أن أبا مسعود والحميدي اعتبرهما حديثين. قلت: وكذا المزي في \"التحفة\" ٩/ ٢٥٢ (١٢١٠٦) فذكر الحديث الآتي (٦٣٧) ولفظه: \"إذا أقيمت الصلاة .. \" وذكر مواضعه عند البخاري ومسلم وأبي داود والترمذي والنسائي كما خرجناه آنفًا ثم ذكر في موضع آخر ٩/ ٢٥٧ (١٢١١١) حديثنا هذا، ثم ذكر مواضعه في البخاري ومسلم فقط وفعله هذا أولى بالصواب، ولعل المصنف اعتبرهما حديثًا واحدًا؛ لأن البخاري أخرجهما بسند واحد. والله أعلم.\n(^١) يشير المصنف -﵀- إلى أن يحيى بن أبي كثير مشهور بالتدليس. قال الحافظ في \"التقريب\" (٧٦٣٢): ثقة ثبت لكنه يدلس ويرسل.\n(^٢) رواه مسلم برقم (٦٠٢/ ١٥٢) كتاب: المساجد، باب: استحباب إتيان الصلاة بوقار وسكينة والنهي عن إتيانها سعيًا. من حديث أبي هريرة.","vol":"6","page":401},{"text":"الثاني: في الحركات واجتناب العبث ونحو ذلك، وسيأتي الكلام على بقية الحديث في الباب الآتي على الإثر إن شاء الله تعالى.","vol":"6","page":402},{"text":"<span data-type='title' id=toc-627>٢١ - باب لَا يَسْعَى إِلَى الصَّلَاةِ، وَلْيَأْتِ بِالسَّكِينَةِ وَالْوَقَارِ</span>\nوَقَالَ: \"مَا أَدْرَكْتُمْ فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا\". قَالَهُ أَبُو قَتَادَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٦٣٥]\n\n٦٣٦ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ قَالَ: حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -. وَعَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ \"إِذَا سَمِعْتُمُ الإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ، وَعَلَيْكُمْ بِالسَّكِينَةِ وَالْوَقَارِ وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا\". [٩٠٨ - مسلم: ٦٠٢ - فتح: ٢/ ١١٧]\nقَالَهُ أَبُو قَتَادَةَ، عَنِ النَّبيِّ - ﷺ -.\nقد عرفته آنفًا.\nثم ساق حديث أبي هريرة، عَنِ النَّبِيِّ - ﷺ -: \"إِذَا سَمِعْتُمُ الإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ، وَعَلَيْكُمْ بِالسَّكِينَةِ وَالْوَقَارِ وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا\".\nوهذا الحديث أخرجه مسلم والأربعة (^١)، ويأتي في المشي إلى الجمعة أيضًا (^٢) قال الترمذي: وفي الباب أيضًا عن أبي بن كعب وأبي سعيد، وزيد بن ثابت، وجابر، وأنس (^٣) قال ابن الجوزي: وأكثر الرواة على: \"فأتموا\"، منهم: ابن مسعود وأبو قتادة، وأنس، وأكثر طريق أبي هريرة: \"فأتموا\" (١).\n_________\n(^١) مسلم برقم (٦٠٢) كتاب: المساجد، باب: استحباب إتيان الصلاة بوقار وسكينة والنهي عن إتيانها سعيًا، أبو داود (٥٧٢) كتاب: الصلاة، باب: السعي إلى الصلاة، الترمذي (٣٢٧) النسائي: ٢/ ١١٤ - ١١٥، ابن ماجه (٧٧٥).\n(^٢) سيأتي برقم (٩٠٨) كتاب: الجمعة.\n(^٣) الترمذي عقب الحديث (٣٢٧).","vol":"6","page":403},{"text":"قلت: ورواية: \"وما فاتكم فاقضوا\"، رواها أحمد من حديث ابن عيينة عن الزهري، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا (^١).\nقال مسلم في \"التمييز\": لا أعلم هذِه اللفظة رواها عن الزهري عن سفيان بن عيينة، وأخطأ في هذِه اللفظة. قال البيهقي: والذين قالوا: فأتموا. أكثر وأحفظ وألزم لأبي هريرة، فهو أولى (^٢).\nقلت: وقد تابع سفيان ابن أبي ذئب كما رواه أبو نعيم في \"مستخرجه\".\nوالقضاء لغة: الفعل، كما قال تعالى: ﴿فَإِذَا قَضَيْتُمُ الصَّلَاةَ﴾ وما أدركه المسبوق أول صلاته عند الشافعى (^٣) خلافًا للثلاثة (^٤)، فيعيد في الباقي القنوت لكن يقرأ السورة فيما تأتي فيه، وقيل: أول صلاته بالنسبة\n_________\n(^١) \"مسند أحمد\" ٢/ ٢٣٨.\n(^٢) \"سنن البيهقي\" ٢/ ٢٩٨.\nقال أبو داود بعد روايته للحديث: وكذا قال الزبيدي وابن أبي ذئب وإبراهيم بن سعد، ومعمر، وشعيب بن أبي حمزة عن الزهري: \"وما فاتكم فأتموا\". وقال ابن عيينة، عن الزهري وحده: \"فاقضوا\".\nقال الألباني: وقد علق المصنف ﵀يعني: أبا داود-: أحاديث هؤلاء كلهم -غير حديث ابن الهاد وعقيل- وقد علقه من حديث الزبيدي أيضًا، ولم أجد الآن من وصله!\nومقصوده من هذِه التعليقات واضح، وهو بيان أن قول ابن عيينة في هذا الحديث عن الزهري: فاقضوا، شاذ أو خطأ؛ لمخالفتها لرواية جمهور أصحاب الزهري الذين قالوا فيه عنه: فأتموا؛ وأن هذِه اللفظة هي الصواب … اهـ. انظر: \"صحيح أبي داود\" ٣/ ١١١.\n(^٣) انظر \"المجموع\" ٤/ ١١٧.\n(^٤) انظر \"المبسوط\" ١/ ٣٥، وعن مالك روايتان حكاهما القاضي عبد الوهاب. انظر: \"عيون المجالس\" ٣٢٤/ ١ - ٣٢٥، ولأحمد روايتان ذكرهما ابن قدامة \"المغنى\" ٣/ ٣٠٦.","vol":"6","page":404},{"text":"إلى الأفعال فيبني عليها، وآخرها بالنسبة إلى الأقوال فيقضيها. والمسألة خلافية للسلف أيضًا من الصحابة والتابعين، ووافق الخصم على أنه إذا أدرك ركعة من المغرب يتشهد في الثانية، وهو دال على أن ما أدركه أول صلاته، وابن رشد بناه على الخلاف.\nوجمع بين السكينة والوقار إما من باب التأكيد أو أن السكينة: التأني في الحركات كما سلف، والوقار: في الهيئة وغض البصر وخفض الصوت، والإقبال على طريقه بغير التفات ونحوه.","vol":"6","page":405},{"text":"<span data-type='title' id=toc-628>٢٢ - باب مَتَى يَقُومُ النَّاسُ إِذَا رَأَوُا الإِمَامَ عِنْدَ الإِقَامَةِ</span>؟\n٦٣٧ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: كَتَبَ إِلَيَّ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللهِ - ﷺ - \"إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا تَقُومُوا حَتَّى تَرَوْنِي\". [٦٣٨، ٩٠٩ - مسلم: ٦٠٤ - فتح: ٢/ ١١٩]\nذكر فيه حديث أبي قتادة: قَالَ رَسُولُ الله - ﷺ -: \"إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا تَقُومُوا حَتَّى تَرَوْنِي\".","vol":"6","page":406},{"text":"<span data-type='title' id=toc-629>٢٣ - باب لَا يَسْعَى إِلَى الصَّلَاةِ مُسْتَعْجِلًا، وَليَقُمْ بِالسَّكِينَةِ وَالْوَقَارِ</span>\n٦٣٨ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - \"إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا تَقُومُوا حَتَّى تَرَوْنِي، وَعَلَيْكُمْ بِالسَّكِينَةِ\". [تَابَعَهُ عَلِيُّ بْنُ الْمُبَارَكِ]. [انظر: ٦٣٧ - مسلم: ٦٠٤ - فتح: ٢/ ١٢٠]\nذكر فيه حديث أبي قتادة من حديث شيبان، عَنْ يَحْيَى، عَنْ عَبْدِ الله ابْنِ أَبِي قَتَادَةَ، عَنْ أبِيهِ بمثله وزيادة \"وَعَلَيْكُمْ بِالسَّكِينَةِ\". تَابَعَهُ عَلِيُّ بْنُ المُبَارَكِ.\nالضمير في تابعه علي أنه يعود على شيبان وهو ابن عبد الرحمن.\nوذكر الطرقي في \"أطرافه\" أنهما تفردا بقوله: \"وعليكم بالسكينة\". وليس كذلك، فقد تابعهما معاوية بن سلام في أبي داود (^١)، وتفرد معمر بقوله: \"حتى تروني قد خرجت\". وقد أخرجها مسلم (^٢).\nثم اعلم أن أبا مسعود جعل هذا الحديث وحديث أبي قتادة السالف حديثين، وكذلك الحميدي (^٣)، ثم ظاهر قوله: \"فلا تقوموا حتى تروني\" أنه لا يقوم المأموم حتى يرى إمامه.\nومذهب الشافعي أنه يقوم عند فراغ المؤذن من الإقامة، ولو كان بطيء النهضة.\n_________\n(^١) أبو داود (٥٣٩).\n(^٢) مسلم (٦٠٤) كتاب: المساجد، باب متى يقوم الناس للصلاة.\n(^٣) تقدم الكلام على ذلك في الحديث (٦٣٥).","vol":"6","page":407},{"text":"وقيل: إن هذا يقوم عند قوله: قد قامت الصلاة (^١)، وذهب مالك وجمهور العلماء إلى أنه ليس لقيامهم حد (^٢)، ولكن استحب عامتهم القيام إذا أخذ المؤذن في الإقامة (^٣)، وكان أنس يقوم إذا قال المؤذن: قد قامت الصلاة. وعن سعيد بن المسيب وعمر بن عبد العزيز إذا قال المؤذن: الله أكبر، وجب القيام، وإذا قال: حي على الصلاة اعتدلت الصفوف، وإذا قال: لا إله إلا الله، كبر الإمام.\nوفي \"المصنف\": كره هشام -يعني ابن عروة- أن تقوم حتى يقول المؤذن: قد قامت الصلاة (^٤). وقد سلف مذاهب العلماء في ذلك في باب إذا ذكر في المسجد أنه جنب (^٥)، مع الجمع بينه وبين ما عارضه، فراجعه منه.\n_________\n(^١) انظر \"الحاوي الكبير\" ٢/ ٥٩.\n(^٢) \"المدونة\"١/ ١٦٥.\n(^٣) انظر \"الأصل\" ١/ ١٨، \"المغنى\" ٢/ ١٢٣.\n(^٤) \"المصنف\" ١/ ٣٥٦ (٤٠٩٩) كتاب: الصلوات، باب: من قال: إذا فال المؤذن: قد قامت الصلاة. فليقم.\n(^٥) سلف في كتاب: الغسل شرح حديث رقم (٢٧٥).","vol":"6","page":408},{"text":"<span data-type='title' id=toc-630>٢٤ - باب هَل يَخرُجُ مِنَ المَسْجِدِ لِعِلَّةٍ</span>؟\n٦٣٩ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ وَقَدْ أُقِيمَتِ الصَّلَاةُ وَعُدِّلَتِ الصُّفُوفُ، حَتَّى إِذَا قَامَ فِي مُصَلاَّهُ انْتَظَرْنَا أَنْ يُكَبِّرَ، انْصَرَفَ، قَالَ: \"عَلَى مَكَانِكُمْ\". فَمَكَثْنَا عَلَى هَيْئَتِنَا حَتَّى خَرَجَ إِلَيْنَا يَنْطُفُ رَأْسُهُ مَاءً وَقَدِ اغْتَسَلَ. [انظر: ٢٧٥ - مسلم: ٦٠٥ - فتح: ٢/ ١٢١]\nذكر فيه حديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ وَقَدْ أُقِيمَتِ الصَّلَاةُ وَعُدِّلَتِ الصُّفُوفُ، الحديث.\nوقد سلف في التيمم (^١) في الباب المشار إليه قريبًا (^٢).\nوقوله: (فمكثنا على هيئتنا)، قال ابن التين: رويناه بفتح الهمزة والنون، وفي أخرى: بكسر الهاء، وكذا هو في \"الصحاح\" (^٣) قال: يقال: امش على هينتك أي: على رسلك، قال: وفي رواية بفتح الهاء والهمز وهو أبين، أي: على حالنا. وقال ابن قرقول: على هينتنا، وعند الأكثر: هيئتنا، وكلاهما صحيح.\nوقوله: ينطف: هو بكسر الطاء وضمها أي: يقطركما جاء في الرواية الآتية في الباب بعده، وفيه أنه قد تكون بين الإقامة والصلاة مهلة بمقدار اغتساله - ﵇ - وانصرافه، وجواز انتظار الإمام قيامًا.\n_________\n(^١) في هامش الأصل تعليق نصه: في الغسل في باب إذا ذكر في المسجد أنه جنب خرج كما هو ولا يتيمم.\n(^٢) سلف برقم (٢٧٥) كتاب: الغسل، باب: إذا ذكر في المسجد أنه جنبٍ.\n(^٣) \"الصحاح\" ١/ ٨٥.","vol":"6","page":409},{"text":"<span data-type='title' id=toc-631>٢٥ - باب إِذَا قَالَ الإِمَامُ: مَكَانَكُمْ حَتَّى أرْجَعَ (^١)؛ انْتَظَرُوهُ</span>\n٦٤٠ - حَدَّثَنَا إِسْحَاقُ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أُقِيمَتِ الصَّلَاةُ فَسَوَّى النَّاسُ صُفُوفَهُمْ، فَخَرَجَ رَسُولُ اللهِ - ﷺ - فَتَقَدَّمَ وَهْوَ جُنُبٌ ثُمَّ قَالَ: \"عَلَى مَكَانِكُمْ\". فَرَجَعَ فَاغْتَسَلَ ثُمَّ خَرَجَ وَرَأْسُهُ يَقْطُرُ مَاءً، فَصَلَّى بِهِمْ. [انظر: ٢٧٥ - مسلم: ٦٠٥ - فتح: ٢/ ١٢٢]\nحَدَّثَنَا إِسْحَاقُ مُحَمَّدُ بْنُ يُوسُفَ إلى أن ذكر حديث أبي هريرة المذكور محمد بن يوسف هو الفريابي، وإسحاق هذا لعله ابن منصور، كما قال الجيانى (^٢) وابن طاهر، وهو كذلك في مسلم (^٣).\n_________\n(^١) كتب فوقها في الأصل: يرجع. وفوقها رموز ح م د.\n(^٢) \"تقييد المهمل\" ٣/ ٩٨٤.\n(^٣) مسلم (٢٦٦٢/ ٣١) قال: وحدثني إسحاق بن منصور، أخبرنا محمد بن يوسف … عن عائشة، قالت دعي رسول الله - ﷺ - إلى جنازة صبي من الأنصار ..","vol":"6","page":410},{"text":"<span data-type='title' id=toc-632>٢٦ - باب قَوْلِ الرَّجُلِ: مَا صَلَّيْنَا</span>\n٦٤١ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى قَالَ: سَمِعْتُ أَبَا سَلَمَةَ يَقُولُ: أَخْبَرَنَا جَابِرُ بْنُ عَبْدِ اللهِ أَنَّ النَّبِيَّ - ﷺ - جَاءَهُ عُمَرُ بْنُ الْخَطَّابِ يَوْمَ الْخَنْدَقِ فَقَالَ: يَا رَسُولَ اللهِ، وَاللهِ مَا كِدْتُ أَنْ أُصَلِّيَ حَتَّى كَادَتِ الشَّمْسُ تَغْرُبُ، وَذَلِكَ بَعْدَ مَا أَفْطَرَ الصَّائِمُ. فَقَالَ النَّبِيُّ - ﷺ -: \"وَاللهِ مَا صَلَّيْتُهَا\". فَنَزَلَ النَّبِيُّ - ﷺ - إِلَى بُطْحَانَ وَأَنَا مَعَهُ، فَتَوَضَّأَ ثُمَّ صَلَّى -يَعْنِي: الْعَصْرَ- بَعْدَ مَا غَرَبَتِ الشَّمْسُ، ثُمَّ صَلَّى بَعْدَهَا الْمَغْرِبَ. [انظر: ٥٩٦ - مسلم: ٦٣١ - فتح: ٢/ ١٢٣]\nذكر فيه حديث جابر السالف في الجماعة في الفوائت وغيره (^١): \"والله ما صليتها\"، وفيه رد قول من يقول إذا سئل هل صليت؟ وهو منتظر الصلاة، فيكره أن يقول: لم أصل، وهو قول إبراهيم النخعي، رواه عنه ابن أبي شيبة، عن ابن مهدي، عن سفيان، عن أبي هاشم، عنه: أنه كره أن يقول الرجل: لم نصل، ويقول: يصلي (^٢). والسنة ترد عليه.\n_________\n(^١) سلف برقم (٥٩٦) كتاب: مواقيت الصلاة، باب: من صلى بالناس جماعة بعد ذهاب الوقت، وبرقم (٥٩٨) باب: قضاء الصلوات الأولى فالأولى، وسيأتي برقم (٩٤٥) صلاة الخوف، باب: الصلاة عند مناهضة الحصون ولقاء العدو.\nوبرقم (٤١١٢) كتاب: المغازي، باب: غزوة الخندق، وهي الأحزاب.\n(^٢) \"المصنف\" (٨٣٥٢) كتاب: الصلوات، باب: من كره أن يقول الرجل لم يصلِّ.","vol":"6","page":411},{"text":"<span data-type='title' id=toc-633>٢٧ - باب الإِمَامِ تَعْرِضُ لَهُ الحَاجَةُ بَعْدَ الإِقَامَةِ</span>\n٦٤٢ - حَدَّثَنَا أَبُو مَعْمَرٍ عَبْدُ اللهِ بْنُ عَمْرٍو قَالَ: حَدَّثَنَا عَبْدُ الْوَارِثِ قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ قَالَ: أُقِيمَتِ الصَّلَاةُ وَالنَّبِيُّ - ﷺ - يُنَاجِي رَجُلًا فِي جَانِبِ الْمَسْجِدِ، فَمَا قَامَ إِلَى الصَّلَاةِ حَتَّى نَامَ الْقَوْمُ. [٦٤٣، ٦٢٩٢ - مسلم: ٣٧٦ - فتح: ٢/ ١٢٤]\nذكر فيه حديث عبد العزيز بن صهيب، عَنْ أَنَسٍ قَالَ: أُقِيمَتِ الصَّلَاةُ وَالنَّبِيُّ - ﷺ - يُنَاجِي رَجُلًا فِي جَانِب المَسْجِدِ، فَمَا قَامَ إِلَى الصَّلَاةِ حَتَّى نَامَ القَوْمُ (^١).\n_________\n(^١) في هامش الأصل: من خط الشيخ في الهامش أخرجه مسلم وأبو داود والنسائي.","vol":"6","page":412},{"text":"<span data-type='title' id=toc-634>٢٨ - باب الكَلَامِ إِذَا أُقِيمَتِ الصَّلَاةُ</span>\n٦٤٣ - حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ قَالَ: حَدَّثَنَا عَبْدُ الأَعْلَى قَالَ: حَدَّثَنَا حُمَيْدٌ قَالَ: سَأَلْتُ ثَابِتًا الْبُنَانِيَّ عَنِ الرَّجُلِ يَتَكَلَّمُ بَعْدَ مَا تُقَامُ الصَّلَاةُ، فَحَدَّثَنِي عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: أُقِيمَتِ الصَّلَاةُ فَعَرَضَ لِلنَّبِيِّ - ﷺ - رَجُلٌ فَحَبَسَهُ بَعْدَ مَا أُقِيمَتِ الصَّلَاةُ. وَقَالَ الَحسَنُ: إِنْ أُمُّهُ عَنِ العِشَاءِ في جَمَاعَةٍ شَفَقَةً عَلَيهِ لْم يُطِعْهَا. [انظر: ٦٤٢ - مسلم: ٣٧٦ - فتح ٢/ ١٢٤]\nذكر فيه حديث حميد قَالَ: سَأَلْتُ ثَابِتًا البُنَانِيَّ عَنِ الرَّجُلِ يَتَكَلَّمُ بَعْدَ مَا تُقَامُ الصَّلَاةُ، فَحَدَّثَنِي عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: أقِيمَتِ الصَّلَاةُ فَعَرَضَ لِلنَّبِيِّ - ﷺ - رَجُلٌ فَحَبَسَهُ بَعْدَ مَا أُقِيمَتِ الصَّلَاةُ.\nالحديث دال على ما ترجم له، وهو جواز الكلام بعد الإقامة، وقد اختلف العلماء فيه، فأجازه الحسن البصري وفعله عمر - ﵁ -، وكرهه النخعي والزهري، والحديث حجة عليهما. ونقل ابن التين عن الكوفيين منع الكلام بعدها، وهو مردود أيضا، وفيه أيضًا رد لقول الكوفيين: إن المؤذن إذا أخذ في الإقامة، وقال: قد قامت الصلاة، وجب على الإمام التكبير (^١)، وعمل الخلفاء الراشدين على التكبير بعد الأمر بتسوية الصفوف، وبه قال مالك وأهل الحجاز (^٢)، ومحمد ابن الحسن (^٣).\nوفيه أيضًا: أن اتصال الإقامة بالصلاة ليس شرطًا في إقامتها. نعم قال مالك: إذا بعدت الإقامة من الإحرام رأيت أن تعاد الإقامة استحبابًا؛ لأن فعل الشارع في هذا الحديث يدل أنه ليس بلازم،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٩٧.\n(^٢) \"المدونة\" ١/ ٦٥.\n(^٣) انظر \"مختصر اختلاف العلماء\" ١/ ١٩٧.","vol":"6","page":413},{"text":"وإنما ذلك عند الحاجة التي يخاف فوتها من أمر المسلم.\nقلت: وأبعد من قال: لعله دخل في الصلاة بقرب الإقامة، فالحديث يرده، وكذا من قال: لعله أعاد الإقامة، والظاهر أن هذِه الحاجة عرضت بعد الإقامة فتداركها خوف فوتها.\nوفيه: تناجي الاثنين دون الجماعة، وإنما الممنوع تناجي اثنين دون واحد.\nوفي الترمذي من حديث أنس: كان - ﵇ - ينزل عن المنبر، فيعرض له الرجل فيكلمه ويقوم معه حتى تقضى حاجته، ثم يتقدم إلى مصلاه، فيصلي. ثم استغربه وقال عن البخاري: وهم جرير فيه.\nوقال أبو داود: الحديث ليس بمعروف. وخالف الحاكم فقال: صحيح على شرط الشيخين ولم يخرجاه (^١).\nفائدة:\nعرض له كذا يعرض أي: ظهر، وعرض العود على الإناء، والسيف على فخذه يعرضه ويعرُضه.\n_________\n(^١) \"سنن الترمذي\" ٢/ ٣٩٤ - ٣٩٥ (٥١٧)، \"علل الترمذي الكبير\" ١/ ٢٧٦ - ٢٧٧، \"سنن أبي داود\" ١/ ٦٦٨ - ٦٦٩ (١١٢٠)، \"مستدرك الحاكم\" ١/ ٢٩٠. والحديث رواه أيضًا النسائي ١/ ٢٠٩، وابن ماجه (١١١٧)، والبيهقي ٣/ ٢٢٤، وأحمد ٣/ ٢١٣، وضعفه الألباني في \"ضعيف أبي داود\" (٢٠٨).","vol":"6","page":414},{"text":"<span data-type='title' id=toc-635>٢٩ - باب وُجُوبِ صَلَاةِ الجَمَاعَةِ</span>.\nوَقَالَ الحَسَنُ: إِنْ مَنَعَتْهُ أمُّهُ عَنِ العِشَاءِ فِي الجَمَاعَةِ شَفَقَةَ لَمْ يُطِعْهَا.\n\n٦٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِى نَفْسِي بِيَدِهِ لَقَدْ هَمَمْتُ أَنْ آمُرَ بِحَطَبٍ فَيُحْطَبَ، ثُمَّ آمُرَ بِالصَّلَاةِ فَيُؤَذَّنَ لَهَا، ثُمَّ آمُرَ رَجُلًا فَيَؤُمَّ النَّاسَ، ثُمَّ أُخَالِفَ إِلَى رِجَالٍ فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ، وَالَّذِى نَفْسِى بِيَدِهِ لَوْ يَعْلَمُ أَحَدُهُمْ أَنَّهُ يَجِدُ عَرْقًا سَمِينًا أَوْ مِرْمَاتَيْنِ حَسَنَتَيْنِ لَشَهِدَ الْعِشَاءَ\". [٦٥٧، ٢٤٢٠، ٧٢٢٤ - مسلم:٦٥١ - فتح: ٢/ ١٢٥]\nثم ذكر فيه حديث أبى هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِى نَفْسِي بِيَدِهِ لَقَدْ هَمَمْتُ أَنْ آمرَ بحَطَبِ فَيُحْطَبَ، ثمَّ آمرَ بِالصَّلَاةِ فَيُؤَذَّنَ لَهَا، ثمَّ آمُرَ رَجُلًا فَيَؤُمَّ النَّاسَ، ثُمَّ خَالِفً إلَى رِجَالٍ فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ، وَالَّذِي نَفْسِي بِيَد لَوْ يَعْلَمُ أَحَدُهُمْ أَنَّهُ يَجِدُ عَرْقًا سَمِينًا أَوْ مِرْمَاتَيْنِ حَسَنَتَيْنِ لَشَهِدَ العِشَاءَ\".\nوالكلام على ذلك من وجوه:\nأحدها: هذا الحديث أخرجه مسلم أيضًا (^١)، وكرره البخاري في الباب قريبًا (^٢)، وفي الإشخاص في باب: إخراج أهل المعاصي والخصوم من البيوت بعد المعرفة (^٣).\n_________\n(^١) مسلم برقم (٦٥١) كتاب المساجد، باب: فضل صلاة الجماعة وبيان التشديد في التخلف عنها.\n(^٢) سيأتي برقم (٦٥٧) كتاب: الأذان، باب: فضل العشاء في الجماعة.\n(^٣) سيأتي برقم (٢٤٢٠) كتاب: الخصومات.","vol":"6","page":415},{"text":"ثانيها:\nاستدل به من قال: الجماعة فرض عين في غير الجمعة، وهو مذهب أحمد وابن المنذر (^١)، وداود (^٢)، وابن خزيمة، وجماعة، والأظهر عن أحمد أنها ليست شرطًا للصحة (^٣)، والأكثرون على أنها سنة كما نقله القاضي عياض وابن بطال (^٤) وغيرهما.\nوأجاب الجمهور بأن هؤلاء المتخلفين كانوا منافقين، والسياق يقتضيه؛ فإنه لا يظن بالمؤمنين من الصحابة أنهم يؤثرون ترك الصلاة خلفه، وفي مسجده؛ لأجل العظم السمين؛ ولأنه لم يحرق بل همّ به وتركه، والهم بالشيء غير فعله، ولو كانت فرض عين لما تركهم.\nنعم في \"سنن أبي داود\": \"لقد هممت أن آمر فتيتي فيجمعوا حزمًا من حطب، ثم آتي قومًا يصلون في بيوتهم ليست لهم علة فأحرقها عليهم\" (^٥)، وظاهرها أنهم كانوا مؤمنين.\nثالثها:\nإن جعلت الألف واللام في قوله: \"ثم آمر بالصلاة\"، للجنس فهو عام، وإن جعلت للعهد، ففي رواية: أنها العشاء (^٦)، وفي أخرى:\n_________\n(^١) انظر: \"الأوسط\" ٤/ ١٣٤، \"المغنى\" ٣/ ٥.\n(^٢) انظر \"المحلى\" ٤/ ١٨٨.\n(^٣) انظر: \"المغني\" ٣/ ٦.\n(^٤) \"إكمال المعلم\" ٢/ ٦٢٣، \"شرح ابن بطال\" ٢/ ٢٦٩.\n(^٥) \"سنن أبي داود\" (٥٤٩) وقال الألباني في \"صحيح أبي داود\" (٥٥٨): صحيح، دون قوله: ليست بهم علة، وإن كانت صحيحة المعنى، والصحيح: يسمعون النداء.\n(^٦) هو حديث الباب، وسيأتي أيضًا برقم (٧٢٢٤) كتاب: الأحكام، باب: إخراج الخصوم وأهل الريب من البيوت بعد المعرفة، ورواه مسلم (٦٥١/ ٢٥١).","vol":"6","page":416},{"text":"والفجر (^١)، وفي أخرى: الجمعة (^٢)، وفي أخرى: يتخلفون عن الصلاة مطلقًا (^٣)، ولا تضاد بينها لجواز تعدد الواقعة.\nنعم إذا كانت هي الجمعة، فالجماعة شرط فيها. ومحل الخلاف إنما هو في غيرها. قال البيهقي: والذي يدل عليه سائر الروايات أنه عبر بالجمعة عن الجماعة (^٤)، ونوزع في ذلك (^٥).\nرابعها:\nفيه العقوبة بالمال وعزي إلى مالك (^٦)، وكان في أول الإسلام ثم نسخ عند الجمهور (^٧).\nخامسها:\nفيه استخلاف الإمام عند عروض شغل له، وإنما هم به بعد الإقامة؛ لأن ذلك الوقت تتحقق مخالفتهم وتخلفهم، فيتوجه اللوم عليهم.\n_________\n(^١) رواه مسلم (٦٥١/ ٢٥٢) وفيه: صلاة العشاء وصلاة الفجر، وسيأتي برقم (٦٥٧) وفيه: الفجر والعشاء.\n(^٢) رواه مسلم (٦٥٢/ ٢٥٤).\n(^٣) سيأتي برقم (٢٤٢٠) كتاب: الخصومات، باب: إخراج أهل المعاصي والخصوم من البيوت بعد المعرفة وقد أورد الحافظ ابن حجر وحوى هذِه الروايات وجمع بينها في \"الفتح\" ٦/ ١٢٨ - ١٢٩. فليراجع لزامًا.\n(^٤) \"سنن البيهقي\" ٣/ ٥٦.\n(^٥) انظر: \"فتح الباري\" لابن رجب ٥/ ٤٥٤ - ٤٥٥.\n(^٦) انظر: \"شرح ابن بطال\" ٢/ ٢٧١، \"المعلم\" للمازري ١/ ٢٠٢، \"إكمال المعلم\" ٢/ ٦٢٣.\n(^٧) قال الحافظ ابن رجب: دعوى نسخ العقوبات المالية بإتلاف الأموال لا تصح، والشريعة طافحة بجواز ذلك، كأمره - ﷺ - بتحريق الثوب المعصفر بالنار، وأمره بتحريق متابع الغال، وأمره بكسر القدور التي طبخ فيها لحوم الحمر الأهلية، وحرق عمر بيت خمار … \"فتح الباري\" ٥/ ٤٦٠.","vol":"6","page":417},{"text":"سادسها:\nفيه جواز الانصراف بعد إقامة الصلاة لعذر.\nسابعها:\nتقديم الوعيد والتهديد على العقوبة، وهو من باب الدفع بالأخف.\nثامنها:\nقوله \"فأحرق عليهم بيوتهم\": ظاهره أنه أراد حرقهم وقتلهم بالنار، إذ لو لم يرد ذلك لقال: فأحرق بيوتهم، ولم يقل: عليهم، وهذا يقوي ما سلف أنه في المنافقين؛ لأن المؤمن لا يقتل بترك الجمعة إجماعًا، وإن حكي فيه خلاف عندنا (^١).\nوحديث النهي عن التعذيب بالنار (^٢) يحتاج إلى الجمع بينه وبين ما نحن فيه، فإن ادعى أنه ناسخ، فيحتاج إلى ثبت، وأن النسخ خلاف الأصل (^٣).\nتاسعها:\nفيه جواز الحلف من غير استحلاف، وهذا قسم كان يجري على لسانه - ﷺ - فنفوس العباد بيده تعالى أي: أمرها مردود إليه، فيتصرف\n_________\n(^١) انظر: \"روضة الطالبين\" ٢/ ١٤٨.\n(^٢) سيأتي برقم (٣٠١٦).\n(^٣) قال الحافظ ابن رجب: وأما نهيه - ﷺ - عن التحريق بالنار، فإنما أراد به تحريق النفوس وذوات الأرواح. فإن قيل: فتحريق بيت العاصي يؤدي إلى تحريق نفسه، وهو ممنوع. قيل: إنما يقصد بالتحريق داره ومتاعه، فإن أتى على نفسه لم يكن بالقصد، بل تبعًا كما يجوز تبييت المشركين وقتلهم ليلًا وقد أتى القتل على ذراريهم ونسائهم … \"فتح الباري\" ٥/ ٤٦٠ - ٤٦١. وسيأتي مزيد تفصيل عند حديثي (٢٩٥٤، ٣٠١٦).","vol":"6","page":418},{"text":"فيه على ما أراد، واللام في لقد جواب القسم، وهممت بالشيء أهم به: إذا عزمت عليه.\nعاشرها:\nأخذ أهل الجرائم على غرة.\nالحادي عشر:\nقتل تارك الصلاة متهاونًا أي: إذا قلنا: إن الخطاب للمؤمنين، كذا استدل به القاضي (^١). ورواية أبي داود ترده (^٢).\nالثاني عشر:\nمعنى \"أخالف إلى رجال\": أذهب إليهم، وقوله: فيؤذن لها: كذا هو باللام أي: أعلمت الناس لأجلها، وروي بالباء (^٣)، أي: أعلمت بها، والهاء مفعول ثان.\nوقوله: \"فأحرق\" يقال: أحرقت الثوب وحرقته، والتشديد للتكثير، وهي أكثر في رواية هذا الحديث من التخفيف.\nالثالث عشر:\nالعَرْق بفتح العين وإسكان الراء: العظم بما عليه من بقية اللحم يقال: عرقته واعترقته إذا أكلت ما عليه بأسنانك (^٤).\nوقال أبو عبيد: العَرق الفدرة من اللحم أي بالفاء لا بالقاف، وهي القطعة الكبيرة منه. وقال الخليل: العراق: العظم بلا لحم، فإن كان عليه\n_________\n(^١) \"إكمال المعلم\" ٢/ ٦٢٣.\n(^٢) أبو داود (٥٤٨ - ٥٤٩).\n(^٣) رواه النسائي في \"الكبرى\" ١/ ٢٩٧ (٩٢١)، وأبو يعلى ١١/ ٢٢٢ (٦٣٣٨).\n(^٤) انظر: \"الصحاح\" ٤/ ١٥٢٣.","vol":"6","page":419},{"text":"لحم فهو عرق (^١).\nقال القزاز في \"جامعه\": وهو أكثر قولهم، وقال بعضهم: التعرق مأخوذ من العرق كأن المتعرق أكل ما عليه من اللحم وعرق. وعن ابن قتيبة: تُسَمَّى عراقًا إذا كانت جرداء لا لحم عليها، وتُسمَّى عُراقًا وعليها اللحم (^٢). وفي \"المحكم\" عن ابن الأعرابي في جمعه: عراق بالكسر وهو أقيس (^٣).\nالرابع عشر:\nالمرماتان: بكسر الميم وفتحها، حكاهما في \"المطالع\"، واحدهما مرماة ما بين ظلفي الشاة من اللحم، فالميم أصلية. وقال الداودي: هما مضغتا لحم، وقال: هما سهمان من سهام الرمي وهو الأشبه؛ لأنه كما قال: عرقًا سمينًا أراد به ما يؤكل، فأتبعه بالسهمين؛ لأنهما مما يلهو، وقيل: هما سهمان يلعب بهما في كوم من تراب، فمن أثبته فقد غلب وأحرز سبقه، وعلى هذا لا يجوز إلا الكسر فيه. وقال الأخفش: المرماة: لعبة كانوا يلعبونها بنصال متعددة، يرمونها في كوم من تراب فأيهم أثبتها في الكوم غلب.\n_________\n(^١) \"العين\" ١/ ١٥٤.\n(^٢) \"غريب الحديث\" ١/ ٢٦٢.\n(^٣) \"المحكم\" ١/ ١١٠.","vol":"6","page":420},{"text":"<span data-type='title' id=toc-636>٣٠ - باب فَضْلِ صَلَاةِ الجَمَاعَةِ</span>\nوَكَانَ الأَسْوَدُ إِذَا فَاتَتْهُ الجَمَاعَةُ ذَهَبَ إلى مَسْجِدٍ آخَرَ.\nوَجَاءَ أَنَسٌ إلى مَسْجِدٍ قَدْ صُلِّيَ فِيهِ، فَأَذنَ وَأقَامَ وَصَلَّى جَمَاعَةً.\n\n٦٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"صَلَاةُ الْجَمَاعَةِ تَفْضُلُ صَلَاةَ الْفَذِّ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً\". [٦٤٩ - مسلم: ٦٥٠ - فتح: ٢/ ١٣١]\n\n٦٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا اللَّيْثُ، حَدَّثَنِي ابْنُ الْهَادِ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"صَلَاةُ الْجَمَاعَةِ تَفْضُلُ صَلَاةَ الْفَذِّ بِخَمْسٍ وَعِشْرِينَ دَرَجَةً\". [فتح: ٢/ ١٣١]\n\n٦٤٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ قَالَ: حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا صَالِحٍ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ-: \"صَلَاةُ الرَّجُلِ فِي الْجَمَاعَةِ تُضَعَّفُ عَلَى صَلَاتِهِ فِي بَيْتِهِ وَفِي سُوقِهِ خَمْسًا وَعِشْرِينَ ضِعْفًا، وَذَلِكَ أَنَّهُ إِذَا تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ، ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ لَا يُخْرِجُهُ إِلاَّ الصَّلَاةُ، لَمْ يَخْطُ خَطْوَةً إِلاَّ رُفِعَتْ لَهُ بِهَا دَرَجَةٌ، وَحُطَّ عَنْهُ بِهَا خَطِيئَةٌ، فَإِذَا صَلَّى لَمْ تَزَلِ الْمَلَائِكَةُ تُصَلِّي عَلَيْهِ مَا دَامَ فِي مُصَلاَّهُ: اللهُمَّ صَلِّ عَلَيْهِ، اللَّهُمَّ ارْحَمْهُ. وَلَا يَزَالُ أَحَدُكُمْ فِي صَلَاةٍ مَا انْتَظَرَ الصَّلَاةَ\". [انظر: ١٧٦ - مسلم: ٣٦٢، ٦٤٩ - فتح: ٢/ ١٣١]\nوَكَانَ الأَسْوَدُ إِذَا فَاتَتْهُ الجَمَاعَةُ ذَهَبَ إلى مَسْجِدٍ آخَرَ.\nقلت: قد روي ذلك عن حذيفة وسعيد بن جبير (^١)، وذكر الطحاوي\n_________\n(^١) روى ذلك عنهما ابن أي شيبة ٢/ ٢١ (٥٩٨٩، ٥٩٩١).\nكتاب: الصلوات، باب: الرجل تفوته الصلاة في مسجد قومه.","vol":"6","page":421},{"text":"عن الكوفيين ومالك: إن شاء صلى في مسجده وحده، وإن شاء أتى مسجدًا آخر يطلب فيه الجماعة، إلا أن مالكًا قال: إلا أن يكون في المسجد الحرام أو مسجد رسول الله - ﷺ - فلا يخرجوا منه ويصلوا فيه وحدانًا؛ لأن هذين المسجدين الفذ أعظم أجرًا ممن صلى في جماعة (^١). وقال الحسن البصري: ما رأينا المهاجرين يبتغون المساجد (^٢).\nقال الطحاوي: والحجة لمالك أن صلاة الجماعة تفضل صلاة الفذ بخمس وعشرين درجة، والصلاة في المسجد الحرام ومسجد المدينة أفضل من الصلاة في غيرها، فلذلك لا يتركهما ابتغاء الصلاة في غيرهما (^٣).\nوفي \"مختصر ابن شعبان\" عن مالك: من صلى في جماعة فلا يعيد في جماعة إلا في مسجد مكة والمدينة. ثم قال البخاري: (وجاء أنس إلى مسجد قد صلي فيه فأذن وأقام وصلى جماعة). وهذا التعليق رواه ابن أبي شيبة عن ابن علية، عن الجعد أبي عثمان، عنه (^٤). وعن هشيم، أنا يونس بن عبيد، حدثني أبو عثمان السكري فذكره (^٥).\nواختلف العلماء في الجماعة بعد الجماعة في المسجد، فرُوي عن ابن مسعود أنه صلى بعلقمة والأسود في مسجد قد جمع فيه (^٦). وهو قول عطاء والحسن في رواية، وإليه ذهب أحمد وإسحاق وأشهب (^٧)؛ عملًا\n_________\n(^١) \"مختصر اختلاف العلماء\" ١/ ٢٥٧.\n(^٢) رواه ابن أبي شيبة ٢/ ٢١ (٥٩٩٥).\n(^٣) \"مختصر اختلاف العلماء\" ١/ ٢٥٧ - ٢٥٨.\n(^٤) \"المصنف\" ١/ ٢٠٠ (٢٢٩٨).\n(^٥) \"المصنف\" ٢/ ١١٣ (٧٠٩٣).\n(^٦) رواه ابن أبي شيبة ٢/ ١١٤ (٧١٠٦).\n(^٧) انظر \"المغنى\" ٣/ ١٠، \"النوادر والزيادات\" ١/ ٣٣٠.","vol":"6","page":422},{"text":"بظاهر الحديث: \"صلاة الجماعة تفضل على صلاة الفذ\" الحديث (^١).\nوقد وقع ذلك في مسجده - ﷺ - وقال: \"أيكم يتصدق على هذا فيصلي معه\" الحديث، كما أخرجه أبو داود والترمذي وحسنه، وقال: إنه قول غير واحد من أهل العلم من الصحابة والتابعين (^٢).\nوقالت طائفة: لا يجمع في مسجد جمع فيه مرتين، رُوي ذلك عن سالم والقاسم، وأبي قلابة، وهو قول مالك والليث، وابن المبارك، والثوري، والأوزاعي، وأبي حنيفة (^٣)، والشافعي قال بعضهم: إنما كره ذلك خشية افتراق الكلمة فإن أهل البدع يتطرقون إلى مخالفة الجماعة وقال مالك والشافعي إذا كان المسجد على طريق لا إمام له، ولا بأس أن يجمع فيه قوم بعد قوم (^٤). وحاصل مذهب الشافعي أنه لا يكره في المسجد المطروق، وكذا غيره إن بعُد مكان الإمام ولم يخف فيه.\nثم ذكر البخاري في الباب ثلاثة أحاديث.\nأحدها: حديث ابن عمر أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"صَلَاةُ الجَمَاعَةِ تَفْضُلُ صَلَاةَ الفَذِّ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً\".\nثانيها: حديث أبي سعيد مثله.\nثالثها: حديث أبي هريرة: \"صَلَاةُ الرَّجُلِ فِي الجَمَاعَةِ تُضَغَفُ عَلَى صَلَاِتهِ فِي بَيْتِهِ وَفِي سُوقِهِ خَمْسًا وَعِشْرِينَ ضِعْفًا، وَذَلِكَ أَنَّهُ إِذَا تَوَضَّأَ\n_________\n(^١) الحديثان الآتيان في الباب (٦٤٥ - ٦٤٦).\n(^٢) أبو داود (٥٧٤)، الترمذي (٢٢٠) من حديث أبي سعيد الخدري. ورواه أيضًا أحمد ٣/ ٦٤، ٨٥، وابن حبان (٢٣٩٧ - ٢٣٩٨)، والحاكم ١/ ٢٠٩، والبيهقي ٣/ ٦٨ - ٦٩. والحديث صححه الألباني في \"صحيح أبي داود\" (٥٨٩).\n(^٣) \"البناية\" ٢/ ٦٩٧، \"المدونة\" ١/ ٨٩.\n(^٤) \"الأم\" ١/ ١٣٦ - ١٣٧.","vol":"6","page":423},{"text":"فأَحْسَنَ الوُضُوءَ، ثُمَّ خَرَجَ إِلَى المَسْجِدِ لَا يُخْرِجُهُ إِلَّا الصَّلَاةُ، لَمْ يَخْطُ خَطْوَةً إِلَّا رُفِعَتْ لَهُ بِهَا دَرَجَةٌ، وَحُطَّ عَنْهُ بهَا خَطِيئَةٌ، فَإِذَا صَلَّى لَمْ تَزَلِ المَلَائِكَةُ تُصَلِّي عَلَيْهِ مَا دَامَ فِي مُصَلَّاهُ: الَلَّهُمَّ صَلِّ عَلَيْهِ، اللَّهُمَّ ارْحَمْهُ. وَلَا يَزَالُ أَحَدُكُمْ فِي صَلَاةٍ مَا انْتَظَرَ الصَّلَاةَ\".\nوالكلام عليها من أوجه:\nأحدها:\nأما حديث ابن عمر فأخرجه مسلم أيضًا (^١)، وعدد الترمذي رواته وقال: عامة من روى عن النبي - ﷺ - إنما قالوا: بخمس وعشرين إلا ابن عمر، فإنه قال: بسبع وعشرين (^٢). وأما حديث أبي سعيد فهو ساقط في بعض النسخ، وهو ثابت في \"الأطراف\" لأبي مسعود وخلف دون الطرقي وهو من أفراد البخاري، وذكره أبو نعيم هنا بعد حديث ابن عمر، وذكره الإسماعيلي أول الباب قبله.\nوأما حديث أبي هريرة فسلف في باب الصلاة في مساجد السوق (^٣)، ويأتي في البيوع أيضًا (^٤).\nثانيها:\nالجماعة: اسم لعدد من الناس مجتمعون، ويقع على الذكور والإناث.\n_________\n(^١) مسلم (٦٥٠) كتاب: المساجد، باب: فضل صلاة الجماعة وبيان التشديد في التخلف عنها.\n(^٢) \"سنن الترمذي\" حديث (٢١٥) كتاب: الصلاة، باب: ما جاء في فضل الصلوات الخمس.\n(^٣) سبق برقم (٤٧٧).\n(^٤) سيأتي برقم (٢١١٩) باب: ما ذكره في الأسواق.","vol":"6","page":424},{"text":"وقوله: تفضل صلاة الفذ: كذا هو في عدة نسخ من البخاري، وعزاه ابن الأثير إليه في \"شرح المسند\" بلفظ: \"على صلاة الفذ\"، ثم أولها بأن تفضل لما كانت بمعنى: زاد، وهو يتعدى بعلى، أعطاها معناها فعداها بها، وإلا فهي متعدية بنفسها.\nقال: وأما الذي في مسلم: \"أفضل من صلاة الفذ\". فجاء بها بلفظة أفعل التي هي للتفضيل والتكثير في المعنى المشترك فيه، وهى أبلغ من تفضل؛ لأنها تدل على التفضيل دلالة هي أفصح من دلالة تفضل عليه.\nوالفضل: الزيادة، والفذ: المنفرد بالذال المعجمة، ومعناه: المصلي وحده، ولغة عبد القيس: الفنذ بالنون وهي غنة لا نون حقيقية. قال: وكذلك يقول أهل الشام.\nوالدرجة: المرتبة والمنزلة يريد أن صلاة الجمعة تزيد على ثواب صلاة الفذ بسبعة وعشرين ضعفًا.\nوالظاهر أن كل درجة بمقدار صلاة الفذ، ولفظ التضعيف يشعر بذلك؛ لأن التضعيف إنما يكون بمثل الشيء المضاعف، وخص الدرجة في هذِه الرواية دون الجزء والنصيب والحظ؛ لأنه أراد الثواب من جهة العلو والارتفاع، وأنها فوق تلك بكذا وكذا درجة؛ لأن الدرجة إلى جهة فوق.\nثالثها:\nاختلف في الجمع بين رواية \"سبع وعشرين درجة\"، و\"خمسة وعشرين ضعفًا\"، وفي أخرى: في الصحيح: \"جزءًا\" (^١) بدل ضعفًا\n_________\n(^١) سيأتي برقم (٦٤٨).","vol":"6","page":425},{"text":"على أوجه وصلتها في \"شرح العمدة\" إلى ثلاثة عشر وجهًا (^١)، ونذكر هنا منها ثلاثة:\nأحدها: أنه لا منافاة بينهما فذكر القليل لا ينفي الكثير، ومفهوم العدد مختلف فيه. قال ابن برهان (^٢): والشافعي والجمهور يقولون به.\nثانيها: أن يكون أولًا أخبر بالقليل ثم أعلمه الله بزيادة الفضل، فأخبر بها، ولابد من معرفة التاريخ على هذا.\nثالثها: أنه يختلف باختلاف المصلين والصلاة، فيكون لبعضهم خمسًا وعشرين، ولبعضهم سبعًا وعشرين، بحسب كمال الصلاة من المحافظة على هيئتها وخشوعها، وكثرة جماعتها، وفضلهم، وشرف البقعة، ونحو ذلك. وغلط من قالج: إن الدرجة أصغر من الجزء؛ فإن في الصحيح خمسًا وعشرين درجة وسبعًا وعشرين درجة، وأنه إذا جزئ درجات كان سبعًا وعشرين، وقد تكلف جماعة تعليل هذِه الدرجات كابن بطال (^٣)، وابن التين وغيرهما، وما جاءوا بطائل. ولابن حبان فيه مصنف.\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٣٥٠ - ٣٥٤.\n(^٢) هو العلامة الفقيه، أبو الفتح أحمد بن علي بن برهان بن الحماني، البغدادي الشافعي. كان أحد الأذكياء، بارعًا في المذهب وأصوله، من أصحاب ابن عقيل ثم تحول شافعيًا، ودرس بالنظامية، تفقه بالشاشي والغزالي مات كهلًا سنة ثماني عشرة وخمس مائة. وانظر تمام ترجمته في: \"المنتظم\" ٩/ ٢٥٠، \"وفيات الأعيان\" ١/ ٩٩، \"سير أعلام النبلاء\" ١٩/ ٤٥٦ (٢٦٤)، \"الوافي بالوفيات\" ٧/ ٢٠٧، \"شذرات الذهب\" ٤/ ٦١.\n(^٣) \"شرح ابن بطال\" ٢/ ٢٧٦ - ٢٧٧.","vol":"6","page":426},{"text":"رابعها:\nفيه دلالة على سنية الجماعة، وهو قول الأكثرين؛ لأن تفضيل فعل على آخر يشعر بتفضيلهما، وهي هنا مقتضية لذلك، وزيادة فضل الجماعة، وفيه رد على داود حيث قال: إنها شرط للصحة وهي رواية عن أحمد (^١).\nوبقية فوائده ومتعلقاته أوضحته في \"شرح العمدة\" (^٢).\nوأما حديث أبي سعيد فانفرد بإخراجه البخاري، وأما حديث أبي هريرة فسلف في باب الصلاة في مساجد السوق (^٣)، وباب الحدث في المسجد (^٤)، ويأتي أيضًا في البيوع (^٥).\n_________\n(^١) \"المحلى\" ٤/ ١٨٨، \"المبدع\" ٢/ ٤١.\n(^٢) \"الإعلام\" ٢/ ٣٥٠ - ٣٥٤.\n(^٣) سيأتي برقم (٤٧٧).\n(^٤) سبق برقم (٤٤٥) كتاب: الصلاة.\n(^٥) سيأتي برقم (٢١١٩).","vol":"6","page":427},{"text":"<span data-type='title' id=toc-637>٣١ - باب فَضْلِ صَلَاةِ الفَجْرِ فِي جَمَاعَةٍ</span>\n٦٤٨ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا هُرَيْرَةَ قَالَ سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ \"تَفْضُلُ صَلَاةُ الْجَمِيعِ صَلَاةَ أَحَدِكُمْ وَحْدَهُ بِخَمْسٍ وَعِشْرِينَ جُزْءًا، وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الْفَجْرِ\". ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: فَاقْرَءُوا إِنْ شِئْتُمْ ﴿إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ [الإسراء: ٧٨]. [انظر: ١٧٦ - مسلم: ٣٦٢، ٦٤٩ - فتح: ٢/ ١٣٧]\n\n٦٤٩ - قَالَ شُعَيْبٌ: وَحَدَّثَنِي نَافِعٌ، عن عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: تَفْضُلُهَا بِسَبْعٍ وعِشْرِينَ دَرَجَةً. [انظر: ٦٤٥ - مسلم: ٦٥٠ - فتح: ٢/ ١٣٧]\n\n٦٥٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبِي قَالَ: حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ سَالِمًا قَالَ: سَمِعْتُ أُمَّ الدَّرْدَاءِ تَقُولُ: دَخَلَ عَلَيَّ أَبُو الدَّرْدَاءِ وَهْوَ مُغْضَبٌ، فَقُلْتُ: مَا أَغْضَبَكَ؟ فَقَالَ: وَاللهِ مَا أَعْرِفُ مِنْ أُمَّةِ مُحَمَّدٍ - ﷺ - شَيْئًا إِلاَّ أَنَّهُمْ يُصَلُّونَ جَمِيعًا. [فتح:٢/ ١٣٧]\n\n٦٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَعْظَمُ النَّاسِ أَجْرًا فِي الصَّلَاةِ أَبْعَدُهُمْ فَأَبْعَدُهُمْ مَمْشًى، وَالَّذِي يَنْتَظِرُ الصَّلَاةَ حَتَّى يُصَلِّيَهَا مَعَ الإِمَامِ أَعْظَمُ أَجْرًا مِنَ الَّذِى يُصَلِّي ثُمَّ يَنَامُ\". [مسلم: ٦٦٢ - فتح: ٢/ ١٣٧]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث أبي هريرة مرفوعًا: \"تَفْضُلُ صَلَاةُ الجَمِيعِ صَلَاةَ أَحَدِكُمْ وَحْدَهُ بِخَمْسٍ وَعِشْرِينَ جُزْءًا، وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الفَجْرِ\". ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: فَاقْرَءُوا إِنْ شَئْتُمْ ﴿إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ [الإسراء: ٧٨].\nوفي حديث ابن عمر: تَفْضُلُهَا بِسَبْعٍ وَعِشْرِينَ دَرَجَةً.","vol":"6","page":428},{"text":"هذا الحديث سلف، قريبًا تراه، لكن من طريق آخر إلى أبي هريرة (^١).\nويأتي في التفسير أيضًا في سورة سبحان (^٢)، وأخرجه مسلم أيضًا (^٣)، والمراد بقرآن الفجر: صلاة الفجر. كما جاء مفسرًا، ويأتي - إن شاء الله تعالى- ذلك في التفسير.\nثم ساق البخاري عن سالم، عن أم الدرداء ﵂ أنها قالت: دَخَلَ عَلَى أَبُو الدَّرْدَاءِ وَهْوَ مُغْضَبٌ، فَقُلْتُ: مَا أَغْضَبَكَ؟ فَقَالَ: والله مَا أَعْرِفُ مِنْ أمَّةِ مُحَمَّدٍ - ﷺ - شَيْئًا إِلا أَنَّهُمْ يُصَلُّونَ جَمِيعًا.\nوهذا من أفراد البخاري (^٤).\nوسالم هذا هو ابن أبي الجعد (^٥)، واسم أم الدرداء: هجيمة، وقيل: بتقديم الجيم الوصابية، وقيل: الأوصابية -ووصاب: بطن من حمير مشهور باليمن إلى الآن- وأم الدرداء هذِه هي الصغرى (^٦). وفي\n_________\n(^١) برقم (٦٤٧).\n(^٢) سيأتي برقم (٤٧١٧).\n(^٣) مسلم برقم (٦٤٩) كتاب: المساجد، باب: فضل صلاة الجماعة وبيان التشديد في التخلف عنها.\n(^٤) في هامش الأصل: كتبت من خط المصنف: عزاه بن الأثير إلى الترمذي ولم يذكره بن عساكر ولا النسائي.\n(^٥) تقدمت ترجمته في حديث (١٤١).\n(^٦) هي السيدة العالمة الفقيهة، هجيمة، وقيل جهيمة الحميرية الدمشقية، روت علمًا جمًّا عن زوجها أبي الدرداء، وسلمان الفارسي وعائشة وأبي هريرة، وعرضت القرآن وهي صغيرة على أبي الدرداء. وطال عمرها واشتهرت بالعلم والعمل والزهد.\nانظر تمام ترجمتها في: \"تهذيب الكمال\" ٣٥/ ٣٥٢ (٧٩٧٤)، \"سير أعلام النبلاء\" ٤/ ٢٧٧ (١٠٠)، \"تذكرة الحفاظ\" ١/ ٥٠. ووسمت أو وصفت هذِه بالصغرى، تمييزًا لها عن الكبرى وهي خيرة بنت أبي حدرد الأسلمي، أم الدرداء الكبرى. =","vol":"6","page":429},{"text":"الحديث: دلالة على جواز الغضب عند تغيير الدين وأحوال الناس في معاشرتهم؛ لأن أبا الدرداء كان يعرف أحوالًا في زمن رسول الله - ﷺ - فوجدها قد تغيرت؛ لأنه عاش إلى أواخر ولاية عثمان، مات سنة اثنتين وثلاثين (^١)، وفيه أيضًا إنكار المنكر بالغضب إذا لم يستطع أكثر من ذلك.\nوقوله: (ما أعرف) إلى آخره فيه حذف المضاف إليه؛ لدلالة الكلام، ومعناه: لا اعلم من شريعة أمة محمد شيئًا لم يتغير عما كان إلا الصلاة.\nثم ذكر البخاري بعده حديث أبي موسى مرفوعًا: \"أَعْظَمُ النَّاسِ أَجْرًا فِي الصَّلَاةِ أَبْعَدُهُمْ فَأَبْعَدُهُمْ مَمْشًى، وَالَّذِي يَنْتَظِرُ الصَّلَاةَ حَتَى يُصَلِّيَهَا مَعَ الإِمَامِ أَعْظَمُ أَجْرًا مِنَ الذِي يُصَلَّي ثُمَّ يَنَامُ\".\nوهذا الحديث أخرجه مسلم أيضًا (^٢)، واقتصر المجد في \"أحكامه\" على عزوه إليه، وأغفله الحميدي في \"جمعه\"، وعزاه البيهقي والضياء إلى \"الصحيحين\" (^٣)، وذكره الإسماعيلي وأبو نعيم في \"مستخرجيهما\" على البخاري، وإنما كان أعظم أجرًا أبعدهم ممشى؛ لكثرة الخطى.\n_________\n= انظر ترجمتها في: \"الاستيعاب\" ٤/ ٤٨٨ (٣٥٨٤)، \"أسد الغابة\" ٧/ ٣٢٧ (٧٤٣٠)، \"الإصابة\" ٤/ ٢٩٥ (٣٨٦).\n(^١) هو عويمر بن عامر بن مالك بن زيد بن قيس، وقيل: اسم أبي الدرداء عامر بن مالك، وعويمر لقب، روى عن النبي - ﷺ -، وعن زيد بن ثابت وعائشة، انظر تمام ترجمته في: \"الاستيعاب\" ٤/ ٢١١، \"أسد الغابة\" ٦/ ٩٧ (٥٨٥٨)، \"تهذيب الكمال\" ٢٢/ ٤٦٩ (٤٥٥٨)، \"الإصابة\" ٣/ ٤٥ (٦١١٧).\n(^٢) مسلم برقم (٦٦٢). كتاب: المساجد، باب: فضل كثرة الخطا إلى المساجد.\n(^٣) \"السنن الكبرى\" ١٠/ ٧٧ - ٧٨ (٢٠١٠٦) كتاب: النذور، باب: من نذر تبررًا أن يمشى بيت الله الحرام.","vol":"6","page":430},{"text":"واعلم أنه قد بين في الحديث الأول المعنى الذي أوجب الفضل لشهود الفجر في الجماعة هو اجتماع ملائكة الليل والنهار فيها، وكذا في صلاة العصر أيضًا؛ ولذلك حث الشارع على المحافظة عليها؛ ليكون من حضرهما ترفع الملائكة عمله وتشفع له.\nقال ابن بطال: ويمكن أن يكون اجتماع الملائكة فيهما هما الدرجتان الزائدتان على الخمسة وعشرين جزءًا في سائر الصلوات التي لا تجتمع الملائكة فيها (^١).\nوأما الحديث الأخير فوجه اختصاصه بصلاة الفجر كما بوّب عليه البخاري أنه جعل بُعد المشي سببًا في زيادة الأجر؛ لأجل المشقة، والأجر على قدر النصب، ولا شك أن المشي إلى صلاة الفجر أشق منه إلى بقية الصلوات؛ لمصادفة ذلك الظلمة ووقت النومة المشتهاة طبعًا، ذكر ذلك ابن المنير (^٢)، والمعنى الذي ذكره يصلح أيضًا في صلاة العشاء، مع أن الانتظار في الحديث عام. والحديث دال على فضل المسجد البعيد؛ لأجل كثرة الخطى، فلو كان بجواره مسجد ففي مجاوزته إلى الأبعد ما ستعلمه في باب احتساب الآثار قريبًا (^٣).\nوقول شيخنا قطب الدين في \"شرحه\": إن كان المراد في الحديث بهذِه الصلاة: الفجر، فيؤخذ منه أيضًا استحباب تأخيرها؛ ولذلك يحتمل إن كانت صلاة العشاء، لا نوافق عليه.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٢٧٩.\n(^٢) \"المتواري\" ٩٦ - ٩٧.\n(^٣) انظر شرح حديثي (٦٥٥ - ٦٥٦).","vol":"6","page":431},{"text":"<span data-type='title' id=toc-638>٣٢ - باب فَضْلِ التَّهْجِيِر إِلَى الظُّهْرِ</span>\n٦٥٢ - حَدَّثَنَا قُتَيْبَةُ عَنْ مَالِكٍ، عَنْ سُمَيٍّ -مَوْلَى أَبِي بَكْرٍ- عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَمَا رَجُلٌ يَمْشِى بِطَرِيقٍ وَجَدَ غُصْنَ شَوْكٍ عَلَى الطَّرِيقِ فَأَخَّرَهُ، فَشَكَرَ اللهُ لَهُ، فَغَفَرَ لَهُ\". [٢٤٧٢ - مسلم: ١٩١٤ - فتح: ٢/ ١٣٩]\n\n٦٥٣ - ثُمَّ قَالَ: \"الشُهَدَاءُ خَمْسَةٌ: المَطْعُونُ، وَالْمَبْطُونُ، وَالْغَرِيقُ، وَصَاحِبُ الهَدْمِ، وَالشَّهِيدُ فِي سَبِيلِ اللهِ\". وَقَالَ: \"لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الأوَّلِ ثُمَّ لَمْ يَجِدُوا إِلا أَنْ يَسْتَهِمُوا لَاسْتَهَمُوا عَلَيْه\". [٧٢٠، ٢٨٢٩، ٥٧٣٣ انظر: ٦١٥ - مسلم: ٤٣٧، ٩١٤ - فتح: ٢/ ١٣٩]\n\n٦٥٤ - \"وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيرِ لَاسْتَبَقُوا إِلَيْهِ، وَلَوْ يَعْلَمُونَ مَا فِي العَتَمَةِ وَالصُّبْحِ لأتَوْهُمَا وَلَوْ حَبْوًا\". [انظر: ٦١٥ - مسلم: ٤٣٧ - فتح: ٢/ ١٣١]\nذكر فيه حديث أبي هريرة أَنَّ رَسُولَ الله - ﷺ - قَالَ: \"بَيْنَمَا رَجُلٌ يَمْشِي بِطَرِيقِ وَجَدَ غُصْنَ شَوْكٍ عَلَى الطَّرِيقِ، فَأَخَّرَهُ، فَشَكَرَ اللهُ لَهُ، فَغَفَرَ لَهُ\".\nثُمَّ قَالَ: \"الشُّهَدَاءُ خَمْسَةٌ: المَطْعُونُ، وَالْمَبْطُونُ، وَالْغَرِيقُ، وَصَاحِبُ الهَدْمِ، وَالشَّهِيدُ فِي سَبِيلِ اللهِ\". وَقَالَ: \"لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّف الأوَّلِ\"\nكذا ذكره هنا مطولًا وهو مشتمل على عدة أحاديث جمعها أبو هريرة في مساق واحد، ويحتمل أن كون سمعها جملة واحدة، فأخبر بها كما سمعها، وقد سلف من قوله: وقال: \"لو يعلم الناس\" … إلى آخره في باب الاستهام في الأذان (^١)، وذكره في باب الصف الأول كما سيأتي (^٢)، ولم يذكر فيه الخامس وهو الشهيد في سبيل الله، وكأنه من\n_________\n(^١) سلف برقم (٦١٥) كتاب: الأذان.\n(^٢) سيأتي برقم (٧٢٠ - ٧٢١) كتاب: الأذان.","vol":"6","page":432},{"text":"المعلوم عندهم، ولم يذكر فيه غصن الشوك، وأخرجه في المظالم (^١)، وأخرج في باب الشهادة سبع في كتاب الجهاد حديث الشهداء (^٢)، وقطّعه مسلم أيضًا (^٣) وأخرج قصة الغصن في الجهاد (^٤).\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها:\nفيه فضل إماطة الأذى عن الطريق، وقد جعل - ﷺ - في الحديث كما مر إماطة الأذى عن الطريق من أدنى شعب الإيمان (^٥)، وإذا كان كذلك وقد غفر لفاعله، فكيف بمن أزال ما هو أشد من ذلك؟\nثانيها:\nشكر الله تعالى أي: رضي فعله ذلك، وأثابه عليه بالأجر والثناء الجميل، وأصل الشكر الظهور فيكسبه الله قلبًا لينًا أو تترجح إحدى كفتيه بالإماطة، وذلك علامة على الغفران.\nثالثها:\nقوله: \"الشهداء خمسة\": كذا جاء في الصحيح، وفي رواية مالك في \"الموطأ\" من حديث جابر بن عتيك \"الشهداء سبعة سوى القتل في سبيل الله\"، فذكر الخمسة المذكورة في هذا الحديث، وزاد: وصاحب ذات الجنب والحريق، والمرأة تموت بجمع (^٦)، وتركه الشيخان؛\n_________\n(^١) سيأتي برقم (٢٤٧٢) باب: من أخذ الغصن.\n(^٢) سيأتي برقم (٢٨٢٩).\n(^٣) مسلم برقم (١٩١٤) كتاب: الإمارة، باب: بيان الشهداء.\n(^٤) سيأتي برقم (٢٤٧٢) كتاب: المظالم، باب: من أخذ الغصن.\n(^٥) راجع شرح حديث (٩).\n(^٦) \"الموطأ\" ١/ ٣٦٦ - ٣٦٧ (٩٣٥) كتاب: الجهاد، باب: ما يكون فيها الشهادة.","vol":"6","page":433},{"text":"لاختلاف في إسناده، ذكره الدارقطني وابن الحذاء، ولابن عساكر من حديث ابن عباس: تعداد الشهداء، وذكر فيهم الشريق وأكيلة السبع، ولا تناقض بين ذلك ففي وقت أوحى أنهم خمسة، وفي آخر: سبعة، وفي آخر: غير ذلك.\nرابعها:\nالمطعون: من مات به، وهو شهادة لكل مسلم كما صح (^١)، ولم يرد المطعون بالسنان؛ لأنه الشهيد في سبيل الله والطاعون: مرض عام يفسد له الهواء فتفسد الأمزجة والأبدان.\nوالمبطون: من مات بعلة البطن كالاستسقاء وانطلاق البطن وانتفاخه، وقيل: الذي يشتكي بطنه، وقيل: هو من مات بداء بطنه مطلقًا.\nوالغريق: من مات غريقًا بالماء.\nوصاحب الهدم: قال ابن الجوزي: بفتح الدال -يعني: المهملة- وهو اسم ما يقع، قاله ابن الخشاب (^٢)، وإما بتسكينها فهو الفعل، والذي يقع هو الذي يقتل، ويجوز أن ينسب القتل إلى الفعل (^٣).\n_________\n(^١) سيأتي برقم (٢٨٣٠) كتاب: الجهاد والسير، باب: الشهادة سبع سوى القتل.\n(^٢) هو الشيخ الإمام العلامة المحدث. إمام النحو، أبو محمد، عبد الله بن أحمد بن أحمد بن أحمد بن عبد الله بن نصر، البغدادي، ممن يضرب به المثل في العربية، حتى قيل: إنه بلغ رتبة أبي علي الفارسي توفي سنة سبع وستين وخمسمائة. انظر تمام ترجمته في: \"المنتظم\" ١٠/ ٢٣٨، \"وفيات الأعيان\" ٣/ ١٠٢، \"سير أعلام النبلاء\" ٢٠/ ٥٢٣ (٣٣٧)، \"شذارت الذهب\" ٤/ ٢٢٠.\n(^٣) وقع في هامش الأصل تعليق: ثم بلغ في الثاني بعد السبعين. كتبه مؤلفه.","vol":"6","page":434},{"text":"<span data-type='title' id=toc-639>٣٣ - باب احْتِسَابِ الآثَارِ</span>\n٦٥٥ - حَدَّثَنَا مُحَمَّدُ بن عَبْدِ اللهِ بْنِ حَوْشَبٍ قَالَ: حَدَّثَنَا عَبْدُ الوَهَّابِ قَالَ: حَدَّثَنَا حُمَيدٌ، عَن أَنَسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"يَا بَنِي سَلِمَةَ، ألَا تَحْتَسِبُونَ آثَارَكُمْ؟! \". وَقَالَ مُجَاهِدً فِي قَولهِ: ﴿وَنكَتُبُ مَا قَدَّمُوًا وءَاثَرَهُم﴾ [يس:١٢] قَالَ: خُطَاهُمْ. [٦٥٦، ١٨٨٧ - فتح: ٢/ ١٣٩]\n\n٦٥٦ - وَقَالَ ابْنُ أَبِي مَرْيَمَ: أَخْبَرَنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي حُمَيْدٌ، حَدَّثَنِي أَنَسٌ، أَنَّ بَنِي سَلِمَةَ أَرَادُوا أَنْ يَتَحَوَّلُوا عَنْ مَنَازِلِهِمْ فَيَنْزِلُوا قَرِيبًا مِنَ النَّبِيِّ - ﷺ -، قَالَ: فَكَرِهَ رَسُولُ اللهِ - ﷺ - أَنْ يُعْرُوا [الْمَدِينَةَ] فَقَالَ \"أَلَا تَحْتَسِبُونَ آثَارَكُمْ\". قَالَ مُجَاهِدٌ: خُطَاهُمْ: آثَارُهُمْ أَنْ يُمْشَى فِي الأَرْضِ بِأَرْجُلِهِمْ. [انظر: ٦٥٥ - فتح: ٢/ ١٣٩]\nذكر فيه حديث أنس قال قال رسول الله - ﷺ -: \"يَا بَنِي سَلِمَةَ، ألَا تَحْتَسِبُونَ آثَارَكُمْ؟! \".\nقال وَقَالَ ابن أَبِي مَرْيَمَ: أنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي حُمَيْدٌ، حَدَّثَنِي أَنَسٌ، أَنَّ بَنِي سَلِمَةَ أَرَادُوا أَنْ يَتَحَوَّلُوا عَنْ مَنَازِلهِمْ فَيَنْزِلُوا قَرِيبًا مِنَ النَّبِيِّ - ﷺ -، قَالَ: فَكَرِهَ رسول اللهِ - ﷺ - أَنْ يُعْرُوا فَقَالَ: \"أَلا تَحْتَسِبُونَ آثَارَكُمْ؟! \".\nزاد في أواخر الحج: \"فأقاموا\" (^١)، وهذا الحديث المعلق، في بعض نسخ البخاري مسندًا، وقال فيه حدثنا ابن أبي مريم (^٢)، وعبارة المزي: زاد ابن أبي مريم فذكره. وأخرجه مسلم من حديث جابر. وفي آخره \"يا بني سلمة دياركم تكتب آثاركم\" مرتين (^٣)، وفي رواية له\n_________\n(^١) سيأتي برقم (١٨٨٧) باب: كراهية النبي - ﷺأن تعرى المدينة.\n(^٢) منها نسخة أبي ذر الهروي، انظر: \"اليونينية\" ١/ ١٣٢، وجزم الحافظ في \"الفتح\" ٢/ ١٤٠ أنها لأبي ذر وحده.\n(^٣) مسلم برقم (٦٦٥) كتاب: المساجد، باب: فضل كثرة الخطا إلى المساجد.","vol":"6","page":435},{"text":"فنهانا، وقال: \"إن لكم بكل خطوة درجة\" (^١). وفي ابن ماجه من حديث ابن عباس: فنزلت: ﴿وَنَكَتُبُ مَا قَدَّمُوْا وَءَاثَرَهُمْ﴾ [يّس: ١٢] فثبتوا (^٢)، وأخرجه الترمذي من حديث أبي سعيد كذلك (^٣)، ونقل البخاري عن مجاهد: خطاهم: آثارهم، أن يمشوا في الأرض بأرجلهم.\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nمعنى يعروا: أي: المدينة يتركوها عراء أي: فضاء خالية، قال تعالى: ﴿فَنبًذْنَهُ بِالْعَرَآءِ﴾ [الصافات: ١٤٥]، أي: موضع خال. قال ابن سيده: هو المكان الذي لا يستتر فيه بشيء، وقيل: الأرض الواسعة، وجمعه: أعراء (^٤)، وفي \"الغريبين\": الممدود والمتسع من الأرض، قيل له ذلك؛ لأنه لا شجر فيه ولا شيء يغطيه، والعرى مقصورًا: الناحية، فكره - ﵇ - أن تعرى وأحب أن تعمر؛ ليعظم المسلمون في أعين الكفار والمنافقين إرهابًا وغلظًا عليهم (^٥).\nوبنو سلمة بكسر اللام: بطن من الأنصار. قال القزاز والجوهري:\n_________\n(^١) مسلم برقم (٦٦٤) كتاب: المساجد، باب: فضل كثرة الخطا إلى المساجد.\n(^٢) ابن ماجه (٧٨٥) قال البوصيري: هذا إسناد موقوف ضعيف، فيه سماك وهو ابن حرب وإن وثقه ابن معين وأبو حاتم فقد قال أحمد بن حنبل: ضعيف الحديث وقال فيه: روايته عن عكرمة خاصة مضطربة وروايته عن غيره صالحة. اهـ. \"زوائد ابن ماجه\" (٢٦٧) باب: الأبعد فالأبعد عن المسجد أعظم أجرًا. وقال الألباني في \"صحيح ابن ماجه\" (٦٣٧): صحيح.\n(^٣) \"سنن الترمذي\" (٣٢٢٦) كتاب: تفسير القرآن، باب: ومن سورة يس. قال أبو عيسى: حسن غريب من حديث الثوري.\n(^٤) \"المحكم\" ٢/ ١٦٧.\n(^٥) \"غريب الحديث\" ٢/ ٥٥٤، \"النهاية في غريب الحديث والأثر\" ٣/ ٢٢٤.","vol":"6","page":436},{"text":"ليس في العرب سلمة غيرهم (^١). وليس كما ذكرا ففيهم جماعات غيرهم، ذكر بعضهم ابن ماكولا (^٢) والرُشاطي وابن حبيب و\"النوادر\" لأبي على الهجري، وقال: لا يزيدون على أربعة وعشرين رجلًا.\nثانيها:\nمعنى \"ألا يحتسبون\": يطلبون وجه الله وثوابه، والآثار: الخطوات، وقد فسره في الحديث كما سلف، وذُكِر أيضًا عن الحسن (^٣)، كما ذكره البخاري عن مجاهد، ومعناه: الزموا دياركم فإنكم إذا لزمتموها كتبت آثاركم وخطاكم إلى المسجد. فحثهم على لزوم الديار واحتساب الآثار، واستشعار النية، وخلوص الأمنية في سعيهم، ودخل في معنى ذلك كل ما يصنع الله تعالى من قليل وكثير أن يراد به وجهه ويخلص له فيه، فهو الذي يزكو وينتفع به.\nثالثها:\nيستنبط منه فضل المقاربة بين الخطى في المشيم إلى الصلاة على الإسراع، وفضل البعد من المسجد، فلو كان بجواره مسجد ففي المجاوزة إلى الأبعد قولان، وكرهه الحسن وهو مذهب مالك.\nوفي تخطي مسجده إلى مسجده الأعظم قولان عندهم، وسئل أبو عبد الله بن أبي لبابة فيما حكاه ابن بطال عن الذي يدع مسجده ويصلي في المسجد الجامع للفضل وكثرة الناس، فقال: لا يدع مسجده، وإنما فضل الجامع؛ في صلاة الجمعة فقط (^٤).\n_________\n(^١) \"الصحاح\" ٥/ ١٩٥٠.\n(^٢) \"الإكمال\" ٤/ ٣٣٤ - ٣٣٦.\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ٤٠٣ (٢٩٠٧٨).\n(^٤) \"شرح ابن بطال\" ٢/ ٢٨٢.","vol":"6","page":437},{"text":"وذُكر عن ابن وهب أنه يمضي إلى الجامع وإن تعطل موضعه. ورُوي عن أنس أنه كان يتجاوز المساجد المحدثة إلى المساجد القديمة، وفعله مجاهد وأبو وائل (^١).\nورُوي عن بعضهم خلاف ذلك، سئل الحسن: أيدع الرجل مسجد قومه ويأتي غيره؟ فقال: كانوا يحبون أن يكثر الرجل قومه بنفسه (^٢).\n_________\n(^١) روى الآثار الثلاثة ابن أبي شيبة في \"المصنف\" ٢/ ٤٢ (٦٢٤٣ - ٦٢٤٥).\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٤٢ (٦٢٤٧).","vol":"6","page":438},{"text":"<span data-type='title' id=toc-640>٣٤ - باب فَضلِ العِشَاءِ فِي الجَمَاعَةِ</span>\n٦٥٧ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبِي قَالَ: حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ صَلَاةٌ أَثْقَلَ عَلَى الْمُنَافِقِينَ مِنَ الْفَجْرِ وَالْعِشَاءِ، وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لأَتَوْهُمَا وَلَوْ حَبْوًا، لَقَدْ هَمَمْتُ أَنْ آمُرَ الْمُؤَذِّنَ فَيُقِيمَ، ثُمَّ آمُرَ رَجُلًا يَؤُمُّ النَّاسَ، ثُمَّ آخُذَ شُعَلًا مِنْ نَارٍ فَأُحَرِّقَ عَلَى مَنْ لَا يَخْرُجُ إِلَى الصَّلَاةِ بَعْدُ\". [انظر: ٦٤٤ - مسلم: ٦٥١ - فتح: ٢/ ١٤١]\nذكر فيه حديث أبي هريرة قَالَ رسول الله - ﷺ -: \"لَيْسَ صَلَاةٌ أقَلَ عَلَى المُنَافِقِينَ مِنَ الفَجْرِ وَالْعِشَاءِ .. \".\nهذا الحديث قد سلف مفرقًا (^١)، وبه احتج من قال: إن الوعيد بالإحراق لمن تخلف عن صلاة الجماعة، أريد به المنافقون، لذكرهم في أول الحديث، وإن يحتمل أنه - ﵇ - أخبر المؤمنين أن من شأن المنافقين ثقل هاتين الصلاتين عليهم (^٢) في الجماعة، فحذر المؤمنين من التشبه بهم في ذلك وامتثال طريقتهم، ووجه ثقل هاتين الصلاتين عليهم فعلهما في وقت الراحة.\nوقوله: \"شعلا\": هو بضم الشين المعجمة وبفتح العين المهملة جمع شعلة، مثل: قربة وقرب.\n_________\n(^١) سلف برقم (٦٤٤).\n(^٢) في الأصل: عليهما.","vol":"6","page":439},{"text":"<span data-type='title' id=toc-641>٣٥ - باب اثْنَانِ فَمَا فَوْقَهُمَا جَمَاعَةٌ</span>\n٦٥٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ قَالَ: حَدَّثَنَا خَالِدٌ، عَنْ أَبِي قِلَابَةَ، عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ، عَنِ النَّبِيِّ - ﷺ - قَال: \"إِذَا حَضَرَتِ الصَّلَاةُ فَأَذِّنَا وَأَقِيمَا ثُمَّ لِيَؤُمَّكُمَا أَكْبَرُكُمَا\" [انظر: ٦٢٨ - مسلم: ٦٧٤ - فتح: ٢/ ١٤٢]\nذكر فيه حديث مالك بن الحويرث.\nوقد سلف في باب الأذان للمسافر (^١)، ولفظ التبويب رواه أنس (^٢)، وأبو موسى الأشعري مرفوعًا، وإسنادهما ضعيف.\nوهو في ابن ماجه من حديث أبي موسى (^٣). وفي الدارقطني من\n_________\n(^١) سلف برقم (٦٣٠) كتاب: الأذان.\n(^٢) رواه عنه ابن عدي ٤/ ٤٠٨، وكذا البيهقي ٣/ ٦٩ وضعفه، والحديث في إسناده سعيد بن زربي، قال عبد الحق في \"أحكامه\" ١/ ٣٤٢: سعيد بن زربي عنده غرائب لا يتابع عليها، وهو ضعيف الحديث. وقال الحافظ ابن رجب في \"الفتح\" ٦/ ٣٩: إسناده ضعيف، وكذا ضعفه الحافظ في \"الفتح\" ٢/ ١٤٢. وأعله الألباني في \"الإرواء\" ٢/ ٢٤٩ بسعيد بن زربي.\n(^٣) \"سنن ابن ماجه\" (٩٧٢)، ورواه أيضًا عبد بن حميد في \"المنتخب\" ١/ ٤٩٦ (٥٦٥)، وأبو يعلى ١٣/ ١٨٩ - ١٩٠ (٧٢٢٣)، والروياني في \"مسنده\" ١/ ٣٨٢ (٥٨٦)، والطحاوي ١/ ٣٠٨، والعقيلي في \"الضعفاء\" ٢/ ٥٣، وابن عدي ٤/ ٣٠ - ٣١، والدارقطني ١/ ٢٨٠، والحاكم ٤/ ٣٣٤ - وسكت عليه- وابن حزم في \"الأحكام\" ٢٤١/ ٤، والبيهقي ٣/ ٦٩، الخطيب ٨/ ٤١٥ و١١/ ٤٥ - ٤٦.\nقال البيهقي: كذلك رواه جماعة عن عليه وهو الربيع بن بدر، وهو ضعيف، والله أعلم. اهـ. وقال الحافظ ابن رجب في \"الفتح\" ٦/ ٣٨: إسناده ضعيف. وقال البوصيري في \"الزوائد\" (٣٢٣): هذا إسناد ضعيف لضعف رواته الربيع ووالده بدر. وقال المصنف في \"البدر\" ٧/ ٢٠٤: إسناده ضعيف- وإن ذكره ابن السكن في \"صحاحه\"- الربيع بن بدر واهٍ، وأبوه وجده مجهولان، قاله الذهبي، وعجيب من =","vol":"6","page":440},{"text":"حديث عمرو بن شعيب، عن أبيه، عن جده (^١). وفي \"الكامل\" من حديث الحكم بن عمير مرفوعًا (^٢)، ولا يصحان.\n_________\n= الحاكم في إخراجه له في \"مستدركه\" لكنه سكت عنه فلم يصححه ولم يضعفه. اهـ.\nوضعفه الحافظ في \"الفتح\" ٢/ ١٤٢، وقال في \"التلخيص\" ٣/ ٨١: فيه الربيع بن بدر، وهو ضعيف، وأبوه مجهول، وقال في \"إتحاف المهرة\" ١/ ٤٧ (١٢٢٤٧): هو ضعيف لضعف الربيع، وضعفه الألباني في \"الإرواء\" (٤٨٩).\n(^١) \"سنن الدارقطني\" ١/ ٢٨١. قال المصنف في \"البدر\" ٧/ ٢٥٠: إسناده ضعيف؛ فيه عثمان بن عبد الرحمن الوقاصي الواهي، قال البخاري تركوه. اهـ. وضعفه الحافظ في \"الفتح\" ٢/ ١٤٢، وقال في \"التلخيص\" ٣/ ٨٢: فيه عثمان بن عبد الرحمن وهو متروك. وقال الألباني في \"الإرواء\" ٢/ ٢٤٨ - ٢٤٩: إسناده واه جدًّا.\n(^٢) و\"الكامل\" ٦/ ٤٤٠ وحديث الحكم بن عمير رواه ابن سعد في \"الطبقات\" ٧/ ٤١٥، والبغوي في \"معجم الصحابة\" ٢/ ١٠٧ (٤٨٢)، وابن عبد البر في \"التمهيد\" ١٤/ ١٣٨.\nقال عبد الحق في \"أحكامه\" ١/ ٣٤٢: رواه عيسى بن إبراهيم بن طهمان وهو منكر الحديث، ضعيف عندهم، والحديث في إسناده أيضًا بقية بن الوليد، لذا تعقبه ابن القطان في \"البيان\" ٣/ ٩٨ فقال: وموسى هذا ضعيف، وبقية من قد علمت حاله في رواية المنكرات، فما ينبغي أن يحمل فيه على عيسى، وقد اكتنفه ضعيفان من فوق ومن أسفل. وقال المصنف في \"البدر\" ٧/ ٢٠٥: إسناده ضعيف، وكذا ضعفه الحافظ في \"الفتح\" ٢/ ١٤٢، وقال في \"التلخيص\" ٣/ ٨٢: إسناده واهٍ، وكذا ضعفه الألباني في \"الإرواء\" ٢/ ٢٤٩.\nوالحديث رواه أيضًا أحمد ٥/ ٢٥٤، ٥/ ٢٦٩، والطبراني ٨/ ٢١٢ (٧٨٥٧) من حديث أبي أمامة أن النبي - ﷺ - رأى رجلًا يصلي، فقال: \"ألا رجل يتصدق على هذا يصلي معه، فقام رجل فصلى معه، فقال رسول الله - ﷺ -: \"هذان جماعة\".\nقال الحافظ ابن رجب في \"الفتح\" ٦/ ٣٨: في إسناده ضعف، وقال المصنف في \"البدر\" ٧/ ٢٠٦: سنده واهٍ جدًّا، وقال في \"التلخيص\" ٣/ ٨٢: هذا عندي أمثل طرق هذا الحديث؛ لشهرة رجاله، وإن كان ضعيفًا، وقال الألباني في \"الإرواء\" ٢/ ٢٤٩: سنده واهٍ.\nورواه الطبراني في \"مسند الشاميين\" ٢/ ٣٩ (٨٧٧)، وابن عدي ٨/ ١٤، وابن =","vol":"6","page":441},{"text":"قال ابن حزم: حديث لا يصح (^١)، وقال في \"الإحكام\": خبر ساقط (^٢). لا جرم اكتفي عنه البخاري بحديث مالك ونبه في الترجمة عليه (^٣).\n_________\n= حزم في \"الإحكام\" ٤/ ٤٢١ بإسناد آخر عن أبي أمامة، باللفظ الأول. قال الهيثمي في \"المجمع\" ٢/ ٤٥: رواه أحمد والطبراني، وله طرق كلها ضعيفة. وضعفه الحافظ في \"الفتح\" ٢/ ١٤٢.\n(^١) \"الإحكام\" ٤/ ٤٢١.\n(^٢) \"الإحكام\" ٤/ ٤٢٢.\n(^٣) انظر: \"هدي الساري\" ص ١٤.","vol":"6","page":442},{"text":"<span data-type='title' id=toc-642>٣٦ - باب مَنْ جَلَسَ فِي المَسْجِدِ يَنْتَظِرُ الصَّلَاةَ، وَفَضْلِ المَسَاجِدِ</span>\n٦٥٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الْمَلَائِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلاَّهُ مَا لَمْ يُحْدِثْ: اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ ارْحَمْهُ. لَا يَزَالُ أَحَدُكُمْ فِي صَلَاةٍ مَا دَامَتِ الصَّلَاةُ تَحْبِسُهُ، لَا يَمْنَعُهُ أَنْ يَنْقَلِبَ إِلَى أَهْلِهِ إِلاَّ الصَّلَاةُ\". [انظر: ١٧٦ - مسلم: ٣٦٢، ٦٤٩ - فتح: ٢/ ١٤٢]\n\n٦٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلاَّ ظِلُّهُ: الإِمَامُ الْعَادِلُ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ رَبِّهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي الْمَسَاجِدِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ طَلَبَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ إِنِّى أَخَافُ اللهَ. وَرَجُلٌ تَصَدَّقَ أَخْفَى حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ\". [١٤٢٣، ٦٤٧٩، ٦٨٠٦ - مسلم: ١٠٣١ - فتح: ٢/ ١٤٣]\n\n٦٦١ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ قَالَ: سُئِلَ أَنَسٌ: هَلِ اتَّخَذَ رَسُولُ اللهِ - ﷺ - خَاتَمًا؟ فَقَالَ: نَعَمْ، أَخَّرَ لَيْلَةً صَلَاةَ الْعِشَاءِ إِلَى شَطْرِ اللَّيْلِ، ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ بَعْدَ مَا صَلَّى فَقَالَ: \"صَلَّى النَّاسُ وَرَقَدُوا، وَلَمْ تَزَالُوا فِي صَلَاةٍ مُنْذُ انْتَظَرْتُمُوهَا\". قَالَ: فَكَأَنِّى أَنْظُرُ إِلَى وَبِيصِ خَاتَمِهِ. [انظر: ٥٧٢ - مسلم: ٦٤٠ - فتح: ٢/ ١٤٨]\nذكر فيه ثلائة أحاديث:\nأحدها: حديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الْمَلَائِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلَّاهُ\" … الحديث.","vol":"6","page":443},{"text":"هذا الحديث سلف في باب: الحدث في المسجد. بعضه (^١)، وزاد هنا: \"ولا يزال أحدكم في صلاة ما دامت الصلاة تحبسه لا يمنعه أن ينقلب إلى أهله إلا الصلاة\"، والحديث تفسير لقوله تعالى: ﴿وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا﴾ [غافر: ٧]، يريد المصلين والمنتظرين الصلاة، ويدخل في ذلك من أشبههم في المعنى ممن حبس نفسه على أفعال البر كلها.\nالحديث الثاني:\nحَدَّثَنَا مُحَمَّدُ بْنُ بَشَارٍ، ثنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي خُبَيْبُ ابْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ: الإِمَامُ العَادِلُ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ رَبِّهِ -﷿-، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي المَسَاجِدِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ طَلَبَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ -﷿-. وَرَجُلٌ تَصَدَّقَ أَخْفَى حَتَّى لَا تَعْلَمً شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ، وَرَجُلٌ ذَكَرَ اللهَ خَاليًا فَفَاضَتْ عَيْنَاهُ\".\nالكلام عليه من أوجه:\nأحدها:\nيحيى هو ابن سعيد القطان، وعبيد الله هو ابن عمر بن حفص العمري، وخبيب بضم الخاء المعجمة، وهذا الحديث أخرجه أيضًا في أوائل الزكاة، عن يحيى بن خبيب، عن مالك، عن خبيب (^٢)\n_________\n(^١) سلف برقم (٤٤٥) كتاب: الصلاة.\n(^٢) سيأتي برقم (١٤٢٣) باب: الصدقة باليمين. وإسناده: حدثنا مسدد حدثنا يحيى عن عبيد الله قال: حدثني خبيب بن عبد الرحمن عن حفص.","vol":"6","page":444},{"text":"والمحاربين، عن محمد بن سلام، أنا عبد الله بن المبارك، عن عبيد الله بن عمر عن خبيب به (^١) وأخرجه في الرقاق أيضًا (^٢).\nوأخرجه مسلم وأخرجه الترمذي من حديث معن عن مالك به، إلا أنه قال: عن أبي هريرة أو أبي سعيد، ثم قال: كذا روى غير واحد عن مالك وشك فيه، وعبيد الله لم يشك وقال: نحو حديث مالك بمعناه إلا أنه قال: بالمساجد (^٣).\nوقال ابن عبد البر: كل من رواه عن مالك قال فيه: أو أبي سعيد إلا أبا قرة ومصعبًا، فإنهما قالا عن أبي هريرة وأبي سعيد، وكذا رواه أبو معاذ البلخي عن مالك، ورواه الوقار زكريا بن يحيى عن ثلاثة من أصحاب مالك، عن أبي سعيد وجده، ولم يتابع (^٤).\nقلت: وفي \"غرائب مالك\" للدارقطني: رواية أبي معاذ عن أبي هريرة أو عن أبي سعيد، أو عنهما جميعًا أنهما قالا: فذكره.\nومعنى \"يظلهم\": يسترهم في ستره ورحمته، تقول العرب: أنا في ظل فلان. أي: في ستره وكنفه، وتسمي العرب الليل: ظلًا؛ لبرده وروحه، وإضافة الظل إلى الرب تعالى إضافة ملك، وكل ظل نهو لله تعالى، وملكه وخلقه وسلطانه، والمراد هنا: ظل العرش، كما جاء في حديث آخر مبينًا (^٥).\n_________\n(^١) سيأتي برقم (٦٨٠٦) كتاب: الحدود، باب: فضل من ترك الفواحش.\n(^٢) سيأتي برقم (٦٤٧٩) باب: البكاء من خشية الله.\n(^٣) \"صحيح مسلم\" (١٠٣١) كتاب: الزكاة، باب: فضل إخفاء الصدقة، \"سنن الترمذي\" (٢٣٩١) كتاب الزهد، باب: ما جاء في الحب في الله.\n(^٤) \"التمهيد\" ٢/ ٢٨٠ - ٢٨١.\n(^٥) رواه الطبراني في \"الأوسط\" ٩/ ٦٣ (٩١٣١)، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٢٧ (٧٩٣)، والخطيب في \"تاريخ بغداد\" ٩/ ٢٥٣ - ٢٥٤ من حديث أبي هريرة.","vol":"6","page":445},{"text":"والمراد: يوم القيامة إذا قام الناس لرب العالمين، ودنت منهم الشمس، واشتد عليهم حرها، وأخذهم العرق، ولا ظل هناك لشيء إلا للعرش.\nقال القاضي: وقد يراد به هنا ظل الجنة وهو نعيمها، والكون فيها، قال تعالى: ﴿وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا﴾ [النساء: ٥٧]. وقال ابن دينار: المراد بالظل هنا الكرامة والكنف والكف عن المكاره في ذلك الوقت، وليس المراد: ظل الشمس. قال القاضي: وما قاله معلوم في اللسان يقال: فلان في ظل فلان أي: في كنفه وحمايته قال: وهذا أولى الأقوال، وتكون إضافته إلى العرش؛ لأنه مكان التقريب والكرامة، وإلا فالشمس وسائر العالم تحت العرش وفي ظله (^١).\nوكذا قال ابن أبي جمرة -﵀-: معنى يظلهم بظله: أنه ﷻ يعافيهم من هول ذلك اليوم العظيم وحره بظله المديد ورحمته الواسعة، والكيفية لا مجال للعقل في ذلك؛ لأن الآخرة نصدق بهما ولا نتعرض إلى كيفيتها (^٢).\nالثاني:\nبدأ بالإمام العادل؛ لكثرة مصالحه وعموم نفعه، والمراد به كما قال القاضي: كل من إليه نظر في شيء من أمور المسلمين من الولاة والحكام (^٣)، وكل من حكم بين اثنين فما فوقهما؛ لقوله - ﵇ -: \"كلكم راع وكلكم مسئول عن رعيته\" (^٤).\n_________\n(^١) \"إكمال المعلم\" ٣/ ٥٦٢.\n(^٢) \"بهجة النفوس\" ١/ ٢٢٤ - ٢٢٥.\n(^٣) \"إكمال المعلم\" ٣/ ٥٦٢.\n(^٤) سيأتي برقم (٨٩٣) كتاب: الجمعة، باب: الجمعة في القرى والمدن.","vol":"6","page":446},{"text":"وروى عبد الله بن عمر مرفوعًا: \"المقسطون يوم القيامة على منابر النور عن يمين الرحمن -﷿- الذين يعدلون في حكمهم، وأهليهم، وما ولوا\" (^١). وروي: \"الإمام العدل\" (^٢) وهو صحيح أيضًا. قال ابن عبد البر: أكثر رواة \"الموطأ\": عادل. وقد رواه بعضهم: عدل، وهو المختار عند أهل اللغة يقال: رجل عدل، ورجال عدل، وامرأة عدل، ويجوز إمام عادل على اسم الفاعل، يقال: عدل فهو عادل، كما يقال: ضرب فهو ضارب (^٣).\nوقال ابن الأثير: العدل: هو الذي لا يميل به الهوى، فيجور في الحكم، وهو في الأصل مصدر سُمي به فوضع موضعه، وهو أبلغ منه؛ لأنه جعل المسمى نفسه عدلًا (^٤).\nقال ابن عباس: ما أخفر قوم العهد إلا سلط الله عليهم العذاب، وما نقص قوم المكيال إلا منعوا القطر، ولا كثر الربا في قوم إلا سلط الله عليهم الوباء، وما حكم قوم بغير حق إلا سلط عليهم إمام جائر (^٥)، والإمام العادل يصلح الله به هذا كله وتدفع به العقوبة، ليس أحد أقرب منزلة من الله تعالى بعد الأنبياء من إمام عادل.\n_________\n(^١) رواه مسلم برقم (١٨٢٧) كتاب: الإمارة، باب: فضيلة الإمام العادل. والنسائي ٨/ ٢٢١ - ٢٢٢ كتاب: آداب القضاة. والآجري في \"الشريعة\" (٧٤٧) باب: الإيمان بأن لله -﷿- يدين وكلتا يديه يمين. والبيهقى في \"الأسماء والصفات\" ٢/ ١٤٠ (٧٠٧) باب: ما ذكر في اليمين والكف.\n(^٢) رواه البيهقي ٤/ ١٩٠ (٧٨٣٦) كتاب: الزكاة، باب: فضل صدقة الصحيح الشحيح.\n(^٣) \"التمهيد\" ٢/ ٢٧٩.\n(^٤) \"النهاية في غريب الحديث والأثر\" ٣/ ١٩٠.\n(^٥) في الأصل: إمام جائز.","vol":"6","page":447},{"text":"الثالث:\nقوله: وشاب نشأ في عبادة ربه -﷿-، وفي بعض نسخ مسلم: بعبادة ربه، والمعنى: نشأ متلبسًا للعبادة أو مصاحبًا لها أو ملتصقًا بها.\nونشأ: نبت وابتدأ أي: لم يكن له صبوة، وهو الذي قال فيه في الحديث الآخر: \"يعجب ربك من شاب ليست له صبوة\" (^١).\nوإنما كان ذلك، لغلبة التقوى التي بسببها ارتفعت الصبوة، فالشباب شعبة الجنون، قال تعالى: ﴿أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا﴾ [الجاثية: ٢١] وفيه فضل من سلم من الذنوب وشغل بطاعة ربه طول عمره، وقد يحتج به من قال إن الملك أفضل من البشر؛ لأنهم يسبحون الليل والنهار لا يفترون.\nوقيل لابن عباس: رجل كثير الصلاة كثير القيام يقارف بعض الأشياء، ورجل يصلي المكتوبة ويصوم مع السلامة، قال: لا أعدل بالسلامة شيئًا. قال تعالى: ﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ﴾ (^٢) [النجم: ٣٢].\nالرابع:\nقوله: \"ورجل قلبه معلق في المساجد\"، وفي مسلم: بالمساجد (^٣)،\n_________\n(^١) رواه أحمد ٤/ ١٥١. وابن أبي عاصم في \"السنة\" ١/ ٢٥٠ (٥٧١). وأبو يعلى ٣/ ٢٨١ (١٧٤٩). والطبراني ١٧/ ٣٠٩. والشهاب في \"مسنده\" ١/ ٣٣٦ (٥٧٦).\nوذكره الهيثمي في \"المجمع\" ١٠/ ٢٦٩. وقال: رواه أحمد وأبو يعلى والطبراني وإسناده حسن. وذكره الألباني في \"الصحيحة\" برقم (٢٨٤٣) مصححًا.\n(^٢) رواه ابن المبارك في \"الزهد\" ١/ ٢٢ (٦٦)، وهناد في \"الزهد\" ٢/ ٤٥٤ (٩٠٢)، وابن أبي شيبة ٧/ ١٤٩ (٣٤٧٧٦)، والبيهقي في \"الشعب\" ٥/ ٤٦٧ (٧٣٠٩).\n(^٣) برقم (١٠٣١) كتاب: الزكاة، باب: فضل إخفاء الصدقة.","vol":"6","page":448},{"text":"وكلاهما صحيح أي: شديد المحبة لها وملازمة الجماعة فيها، ومعناه: دوام القعود فيها للصلاة والذكر والقراءة، وهذا إنما يكون من استغرقه حب الصلاة والمحافظة عليها وشغفه بها، وحصل له هذِه المرتبة؛ لأن المسجد بيت الله وبيت كل تقي، وحقيق على المزور إكرام الزائر فكيف بأكرم الكرماء؟!\nالخامس:\nقوله: \"ورجلان تحابا في الله، اجتمعا عليه وتفرقا عليه\" أي: اجتمعا على حب الله وتفرقا على حبه، وكان سبب اجتماعهما حب الله واستمرارهما على ذلك حتى تفرقا من مجلسهما وهما صادقان في حب كل واحد منهما صاحبه في الله حال اجتماعهما وافتراقهما.\nوفيه: الحث على مثل ذلك وبيان عظيم فضله، وهو من المهمات، فإن الحب في الله والبغض في الله من الإيمان، وعده مالك من الفرائض، وروى ابن مسعود والبراء بن عازب مرفوعًا \"أن ذلك من أوثق عرى الإيمان\" (^١)، وروى ثابت عن أنس رفعه: ما تحابا رجلان\n_________\n(^١) حديث البراء رواه أحمد ٤/ ٢٨٦، والطيالسي في \"مسنده\" ٢/ ١١٠ (٧٨٣)، والروياني في \"مسنده\" ١/ ٢٧٠ - ٢٧١ (٣٩٩). وذكره الهيثمي في \"المجمع\" ١/ ٨٩ ثم قال: رواه أحمد وفيه ليث بن أبي سليم وضعفه الأكثر، وحسنه الألباني في \"صحيح الترغيب والترهيب\" (٣٠٣٠).\nأما حديث ابن مسعود فرواه الطيالسي ١/ ٢٩٥ - ٢٩٦ (٣٧٦)، والطبراني ١٠/ ٢٢٠ - ٢٢١ (١٠٥٣١)، وفي \"الأوسط\" ٤/ ٣٧٦ - ٣٧٧ (٤٤٧٩)، وفي \"الصغير\" ١/ ٣٧٢ - ٣٧٤ (٦٢٤)، والحاكم ٢/ ٤٨٠، وقال: صحيح الإسناد ولم يخرجاه، وقال الذهبي معقبًا: ليس بصحيح؛ فإن الصعق وإن كان موثقًا فإن شيخه منكر الحديث، قاله البخاري، والبيهقي ١٠/ ٢٣٣، وقال الهيثمي في \"المجمع\" ١/ ٩٠ (٣٠٩)، فيه عُقيل بن الجعد قال البخاري: منكر الحديث.","vol":"6","page":449},{"text":"في الله إلا كان أفضلهما أشدهما حبًا لصاحبه (^١).\nوروى أبو رزين قال لي النبي - ﷺ -: \"يا أبا رزين، إذا خلوت حرك لسانك بذكر الله وحب في الله وأبغض في الله، فإن المسلم إذا زار أخاه في الله شيعه سبعون ألف ملك يقولون: اللهم وصله فيك فصله\" (^٢).\nومن فضل المتحابين في الله أن كل واحد منهما إذا دعا لأخيه بظهر الغيب أمّن الملك على دعائه، رواه أبو الدرداء مرفوعًا (^٣).\n_________\n(^١) رواه البخاري في \"الأدب المفرد\" ص ١٨٧ (٥٤٤)، باب: إذا أحب الرجل أخاه فليعلمه، وأبو داود الطيالسي ٣/ ٥٣٤ (٢١٦٦). والبزار كما في \"كشف الأستار\" ٤/ ٢٣١ (٣٦٠٠)، وصححه ابن حبان ٢/ ٣٢٥ (٥٦٦) والطبراني في \"الأوسط\" ٣/ ١٩٢ (٢٨٩٩) ثم قال: لم يرو هذا الحديث عن ثابت إلا عبد الله بن الزبير.\nوابن عدي في \"الكامل\" ٨/ ٢٥ وأبو يعلى في \"مسنده\" ٦/ ١٤٣ (٣٤١٩) والحاكم ٤/ ١٧١، والبيهقي في \"الآداب\" ص ٧١ (٢١٣)، وأبو نعيم في \"أخبار أصبهان\" ١/ ٢٩٧. والخطيب في \"تاريخه\" ١١/ ١٣٤، والبغوي في \"شرح السنة\" ١٣/ ٥٢ (٣٤٦٦). قال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، وقال الهيثمي في \"المجمع\" ١٠/ ٢٧٦: رواه الطبراني في \"الأوسط\". وأبو يعلى والبزار بنحوه ورجال أبي يعلى والبزار رجال الصحيح غير مبارك بن فضالة وقد وثقه غير واحد على ضعف فيه. وصححه الألباني في \"الصحيحة\" (٤٥٠).\n(^٢) رواه الطبراني في \"الأوسط\" ٨/ ١٧٦ - ١٧٧ (٨٣٢٠) من طريق عمرو بن الحصين، عن محمد بن عبد الله بن ثلاثة، عن عثمان بن عطاء الخرساني، عن أبيه، عن مالك ابن يخامر، عن لقيط بن عامر أبي رزين العقيلي قال: … فذكره مرفوعًا.\nقال الهيثمي في \"المجمع\" ٨/ ١٧٣: فيه عمرو بن الحصين، وهو متروك. وقال الألباني في \"الضعيفة\" (٥٣٨٦): ضعيف جدًّا.\nورواه أبو نعيم في \"الحلية\" ١/ ٣٦٦ - ٣٦٧، والبيهقي في \"الشعب\" ٦/ ٤٩٢ - ٤٩٣ (٩٠٢٤) من طريق عثمان بن عطاء، عن أبيه، عن الحسن، عن أبي رزين … بنحوه. قال الألباني في \"الضعيفة\" (٣٦٦٤): ضعيف.\n(^٣) رواه عنه مسلم برقم (٢٧٣٣)، وأبو داود (١٥٣٤)، وابن ماجه (٢٨٩٥)، وأحمد ٥/ ١٩٥، وابن حبان ٣/ ٢٦٨ (٩٨٩).","vol":"6","page":450},{"text":"السادس: قوله: \"ورجل دعته امرأة ذات منصب وجمال فقال: إني أخاف الله\". فهو رجل عصمه الله ومنَّ عليه بفضله حتى خافه بالغيب فترك ما يهوى كقوله تعالى: ﴿وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ﴾ [النازعات:٤٠] وقوله: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (٤٦)﴾ [الرحمن: ٤٦] فتفضل الله على عباده بالتوفيق والعصمة، وأثابهم على ذلك.\nروى أبو معمر، عن سلمة بن نبيط عن عبيد بن أبي الجعد عن كعب الأحبار: إن في الجنة لدار درة فوق درة ولؤلؤة فوق لؤلؤة فيها سبعون ألف قصر، في كل قصر سبعون ألف دار، في كل دار سبعون ألف بيت لا ينزلها إلا نبي أو صديق أو شهيد أو محكم في نفسه أو إمام عادل. قال سلمة: فسألت عبيدًا عن المحكم في نفسه، قال: هو الرجل يطلب الحرام من النساء أو من المال فيعرض له فإذا ظفر به تركه مخافة الله تعالى، فذلك المحكم في نفسه (^١).\nوقوله: \"إني أخاف الله\": يحتمل كما قال القاضي: أن يقول ذلك بلسانه، ويحتمل أن يقوله بقلبه؛ ليزجر نفسه، وخص المنصب والجمال؛ لكثرة الرغبة فيهما وعسر حصولهما لا سيما وهي داعية إلى نفسها طالبة لذلك قد أغنت عن مشاق التوصل، فالصبر عليها لخوف الله تعالى من أكمل المروءات وأعظم الطاعات، وذات المنصب هي ذات الحسب والنسب الشريف.\nومعنى \"دعته\": أي: إلى الزنا بها، ويحتمل كما قال القاضي: أنها دعته إلى نكاحها فخاف العجز عن القيام بحقها، أو أن الخوف من الله شغله عن لذات الدنيا وشهواتها، والصواب الأول (^٢).\n_________\n(^١) رواه هناد في \"الزهد\" ١/ ١٠٤ (١٢٤)، وأبو نعيم في \"الحلية\" ٥/ ٣٨٠.\n(^٢) \"إكمال المعلم\" ٣/ ٥٦٣.","vol":"6","page":451},{"text":"السابع:\nقوله: \"ورجل تصدق بصدفة أخفي حتى لا تعلم شماله ما تنفق يمينه\". كذا هو في البخاري و\"الموطأ\" (^١)، وهو وجه الكلام؛ لأن المعروف في اللغة: فعلها باليمين، وجاء في مسلم في جميع نسخه ورواياته على العكس: \"لا تعلم يمينه ما تنفق شماله\" (^٢).\nقال القاضي: ويشبه أن يكون الوهم في ذلك ممن أخذ عن مسلم لا من مسلم (^٣).\nقال العلماء: وهذا في صدقة التطوع، فالسر فيها أفضل؛ لأنه أقرب إلى الإخلاص وأبعد من الرياء، وأما الواجبة فإعلانها أفضل؛ ليُقتدى به\n_________\n(^١) \"الموطأ\" ٢/ ١٣١ - ١٣٢ (٢٠٠٥).\n(^٢) مسلم (١٠٣١).\n(^٣) \"إكمال المعلم\" ٣/ ٥٦٣. وهذا نوع من أنواع علوم الحديث يسمى: المقلوب وهو أن يقع تقديم وتأخير في سند الحديث أو متنه، فهو نوعان؛ مقلوب السند: ومقلوب المتن.\nأما مقلوب السند فله صورتان، الأولى: أن يكون هناك مثلًا حديث مشهور عن سالم فيجعله راوٍ عن نافع ليرغب فيه، وهذا الذي يطلق على من يفعله أنه يسرق الحديث أو يوصله، وممن كان يفعل ذلك حماد بن عمرو النصيبي، وبهلول بن عبيد الكندي.\nالصورة الثانية: أن يقدم الراوي ويؤخر في اسم راوٍ واسم أبيه، كحديث يرويه سعد بن معاذ فيقلبه بعضهم إلى معاذ بن سعد.\nوأما مقلوب المتن فمن صوره حديث مسلم هذا وهو أن يقوم بعض الراوة بتقديم وتأخير في متن الحديث.\nانظر: \"علوم الحديث\" ص ١٠١ - ١٠٢، \"المقنع\" ١/ ٢٤١ - ٢٤٣، \"نزهة النظر\" ص ٦٧ - ٦٨ ط. دار عمار، \"تدريب الراوي\" ١/ ٣٦٨ - ٣٧٣، وانظر: \"الفتح\" ٢/ ١٤٦.","vol":"6","page":452},{"text":"في ذلك وتظهر دعائم للإسلام، وهكذا حكم الصوم وإعلان فرائضها أفضل وإسرار نوافلها أفضل. واختلف في السنن كالوتر وركعتي الفجر هل إعلانهما أفضل أم كتمانهما حكاه ابن التين.\nوفي قوله: \"حتى لا تعلم شماله ما تنفق يمينه\": مبالغة في إخفائها، ومصداق هذا الحديث في قوله تعالى: ﴿وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ﴾ [البقرة: ٢٧١]، وقيل: ذلك في الفريضة أيضًا، حكاه ابن التين.\nقال القرطبي: وقد سمعنا من بعض المشايخ أن ذلك الإخفاء أن يتصدق على الضعيف في صورة المشتري منه فيدفع له مثلًا درهمًا في شيء يساوي نصف درهم، فالصورة مبايعة، والحقيقة صدقة، وهو اعتبار حسن (^١).\nوقيل: ذكر اليمين والشمال مبالغة في الإخفاء والاستتار بالصدقة، وضرب المثل بهما؛ لقرب اليمين من الشمال وملازمتها لها، ومعناه: لو قدرت الشمال رجلًا متيقظًا لما علم بالصدقة؛ لمبالغة الإخفاء، ونقل القاضي عن بعضهم أن المراد من عين يمينه وشماله من الناس (^٢).\nونقل ابن الجوزي عن قوم: لا يرائي بنفقته فلا يكتبها صاحب الشمال، ومنه: قصد الصدقة باليمين؛ لأن الصدقة يراد بها وجه الله استحب لها أن تناول بأشرف الأعضاء وأفضل الجوارح.\nالثامن:\nقوله: (\"ورجل ذكر الله خاليًا ففاضت عيناه\"). فيه: فضيلة البكاء\n_________\n(^١) \"المفهم\" ٣/ ٧٧.\n(^٢) \"إكمال المعلم\" ٣/ ٥٦٤.","vol":"6","page":453},{"text":"من خشية الله تعالى وفضل طاعة السر؛ لكمال الإخلاص، وهو على حسب حال الذاكر وبحسب ما يتكشف له من أوصافه تعالى، فإن انكشف له غضبه وسخطه فبكاؤه من خوف، وإن انكشف جلاله وجماله فبكاؤه من محبة وشوق، وهكذا يتلون الذاكر بتلون ما يذكر من الأسماء والصفات، ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ [البقرة: ١٥٢]، ومن ذكره لم يعذبه؛ لأنه يعلم من يموت على الهدى وضده، ولا يذكر إلا من يموت على الهدى، قاله الداودي.\nوفي اشتراط الخلوة بذلك حض وندب على أن يجعل المرء وقتًا من خلوته للندم على ذنوبه، ويفزع إلى الله تعالى بإخلاص من قلبه، ويتضرع إليه في غفرانها، فإنه يجيب المضطر إذا دعاه، وأن لا يجعل خلوته كلها في لذاته كفعل البهائم التي قد أمنت الحساب في المساءلة عن الفتيل والقطمير على رءوس الخلائق، فينبغي لمن لم يأمن ذلك، وأيقن أن يطول في الخلوة بكاؤه ويتبرم بجنانه، وتصير الدنيا سجنه لما سلف من ذنوبه. وروى أبو هريرة مرفوعًا: \"لا يلج النار أحد بكى من خشية الله تعالى حتى يعود اللبن في الضرع\" (^١).\nوروى أبو عمران عن أبي الجلد قال: قرأت في مسالة داود - ﵇ - ربه تعالى: يا إلهي ما جزاء من بكى من خشيتك حتى تسيل دموعه على وجهه، قال: أسلم وجهه من لفح النار وأؤمنه يوم الفزع (^٢).\n_________\n(^١) رواه الترمذي (١٦٣٣) كتاب: فضائل الجهاد، باب: ما جاء في فضل الغبار في سبيل الله، وأحمد ٢/ ٥٠٥ والحاكم ٤/ ٢٦٠، والبيهقي في \"الشعب\" ١/ ٤٩٠ (٨٠٠)، قال الترمذي: هذا حديث حسن صحيح، وقال الحاكم: صحيح الإسناد ولم يخرجاه. وصححه الألباني في \"صحيح الترمذي\" (١٣٣٣).\n(^٢) رواه ابن المبارك في \"الزهد\" ١/ ١٦٤ (٤٧٧)، وأبو نعيم في \"الحلية\" ٦/ ٥٦ - ٥٧.","vol":"6","page":454},{"text":"وقوله: (\"ففاضت عيناه\") هو من قوله تعالى: ﴿تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ﴾ الآية [المائدة: ٨٣].\nوقوله: (\"ذكر الله خاليًا\"): كذا في الأصول، وذكره ابن بطال وابن التين في كتاب المحاربين بلفظ: \"في خلاء\" (^١) قال ابن التين: وهو ممدود.\nقال أبو عمر: هذا أحسن حديث يروى في فضائل الأعمال وأصحها -إن شاء الله- لأن العلم محيط بأن كل من كان في ظل الله تعالى يوم القيامة لم ينل هول الموقف، والظل في الحديث يراد به الرحمة، والله اعلم. ومن رحمته الجنة، قال تعالى: ﴿أُكُلُهَا دَائِمٌ وَظِلُّهَا﴾ الآية: [الرعد: ٣٥]، وقال: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ الآية [الواقعة: ٣٠]، وقال: ﴿فِي ظِلَالٍ وَعُيُونٍ (٤١)﴾ الآية [المرسلات: ٤١] (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٢٥ - ٤٢٦.\n(^٢) \"التمهيد\" ٢/ ٢٨٢ - ٢٨٣. وتأويل الحافظ ابن عبد البر هنا بالرحمة، وإقرار المصنف -﵀- له بسكوته، فيه نظر؛ وذلك لأن هذا من باب صرف الألفاظ عن معناها الحقيقي وتحميل النصوص ما لا تحتمله، والمعنى هنا -كما ذكره المصنف آنفًا- هو ظل العرش. كما ورد في بعض روايات هذا الحديث. وكما ورد في أحاديث أخر، وهو أحد الوجوه. وقال العلامة محمد بن صالح العثيمين -قدس الله روحه- في \"شرح رياض الصالحين\" ١/ ٧٣٥: قوله: سبعة يظلهم الله في ظله يوم لا ظل إلا ظله. ضل فيها كثير من الجهال؛ حيث توهموا -جهلًا منهم- أن هذا ظل الله نفسه، وأن الله تعالى يظلهم من الشمس بذاته جلا وعلا وهذا فهم خاطئ منكر، فإن هذا يقتضى أن تكون الشمس فوق الله -﷿-، وهذا شيء منكر لا أحد يقول به من أهل السنة، والواجب على الإنسان أن يعرف قدر نفسه وألا يتكلم -لاسيما في باب الصفات- إلا بما يعلم من كتاب الله وسنة رسوله - ﷺ -، فالظل هنا يعني أن الله يخلق ظلًا يظلل به من شاء من عباده، يوم لا ظل إلا ظله، هذا هو معنى الحديث، ولا يجوز أن يكون له معنى سوى هذا. اهـ بتصرف.\nوقال نحو من هذا الكلام أيضًا في المصدر نفسه ١/ ٧٨٢ - ٧٨٣، ١/ ٩٥٠. ط. دار السلام. فليراجع.","vol":"6","page":455},{"text":"<span data-type='title' id=toc-643>٣٧ - باب فَضْلِ مَنْ غَدَا إِلَى المَسْجِدِ وَمَنْ رَاحَ</span>\n٦٦٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ مُطَرِّفٍ عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ غَدَا إِلَى الْمَسْجِدِ وَرَاحَ أَعَدَّ اللهُ لَهُ نُزُلَهُ مِنَ الْجَنَّةِ كُلَّمَا غَدَا أَوْ رَاحَ\". [مسلم ٦٦٩ - فتح: ٢/ ١٤٨]\nذكر فيه حديث أبي هريرة عَنِ النَّبِيِّ قَالَ: \"مَنْ غَدَا إِلَى المَسْجِدِ أو رَاحَ أَعَدَّ اللهُ لَهُ نُزُلَهُ مِنَ الجَنَّةِ كُلَّمَا غَدَا أَوْ رَاحَ\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، \"وغدا\": خرج مبكرًا، \"وراح\": رجع بعشي، وقد يستعملان في الخروج والرجوع مطلقًا توسعًا، وهذا الحديث يصلح أن يحمل على الأصل وعلى التوسع به.\nقال ابن سيده: الرواح: العشي (^٢)، وقيل: من لدن زوال الشمس إلى الليل.\nوقال الجوهري: الرواح نقيض الصباح، وهو اسم للوقت (^٣).\nوقال ابن سيده: الغدوة: البكرة (^٤). وقال الجوهري: الغدوة: ما بين صلاة الغداة وطلوع الشمس، والغدو: نقيض الرواح (^٥).\nوقال ابن قرقول بعد أن قرر أن الغدو من أول النهار إلى الزوال: كما أن الروحة بعدها.\nوقيل: الغدوة بالضم: من الصبح إلى طلوع الشمس، وقد استعمل الغدوة والرواح في جميع النهار.\n_________\n(^١) مسلم (٦٦٩) كتاب: المساجد، باب: المشي إلى الصلاة تمحى به الخطايا.\n(^٢) \"المحكم\" ٣/ ٣٩٣.\n(^٣) \"الصحاح\" ١/ ٣٦٨.\n(^٤) \"المحكم\" ٦/ ٢٩.\n(^٥) \"الصحاح\" ٦/ ٢٤٤٤.","vol":"6","page":456},{"text":"ومعنى الحديث: سار بالغدو، والغاديات: الرائحات.\nوقوله: \"كلما غدا أو راح\" أي: تكمل غدوة أو روحة، ومعنى أعدّ هيّأ، والنزل بضم النون والزاي: ما يهيأ للضيف من الكرامة، وفيه الحض على شهود الجماعات ومواظبة المساجد للصلوات؛ لأنه إذا أعد الله له نزله في الجنة بالغدو والرواح، فما ظنك بما يُعد له ويتفضل عليه بالصلاة في الجماعة واحتساب أجرها والإخلاص فيها لله تعالى؟","vol":"6","page":457},{"text":"<span data-type='title' id=toc-644>٣٨ - باب إِذَا أُقِيمَت الصَّلَاةُ فَلَا صَلَاةَ إِلَّا المَكْتُوبَةَ</span>\n٦٦٣ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ ابْنِ بُحَيْنَةَ قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِرَجُلٍ.\nقَالَ: وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ قَالَ: حَدَّثَنَا بَهْزُ بْنُ أَسَدٍ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي سَعْدُ بْنُ إِبْرَاهِيمَ قَالَ: سَمِعْتُ حَفْصَ بْنَ عَاصِمٍ قَالَ: سَمِعْتُ رَجُلًا مِنَ الأَزْدِ يُقَالُ لَهُ: مَالِكٌ ابْنُ بُحَيْنَةَ أَنَّ رَسُولَ اللهِ - ﷺ - رَأَى رَجُلًا وَقَدْ أُقِيمَتِ الصَّلَاةُ يُصَلِّي رَكْعَتَيْنِ، فَلَمَّا انْصَرَفَ رَسُولُ اللهِ - ﷺ - لَاثَ بِهِ النَّاسُ، وَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"آلصُّبْحَ أَرْبَعًا؟! آلصُّبْحَ أَرْبَعًا\". تَابَعَهُ غُنْدَرٌ وَمُعَاذٌ عَنْ شُعْبَةَ فِي مَالِكٍ.\nوَقَالَ ابْنُ إِسْحَاقَ: عَنْ سَعْدٍ، عَنْ حَفْصٍ، عَنْ عَبْدِ اللهِ ابْنِ بُحَيْنَةَ. وَقَالَ حَمَّادٌ: أَخْبَرَنَا سَعْدٌ، عَنْ حَفْصٍ، عَنْ مَالِكٍ. [مسلم: ٧١١ - فتح: ٢/ ١٤٨]\nذكر فيه من حديث إِبرَاهِيمَ بْنِ سَعدِ، عن أَبِيهِ، عن حَفْصِ بنِ عَاصِمٍ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ بن بُحَينَةَ قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِرَجُلِ.\nوبإسناده إلى شُعْبَةَ: أَخبَرَنِي سَعدُ بنُ إِبْرَاهِيمَ، عن حَفْصَ بن عَاصِمٍ: سَمِعتُ رَجُلًا مِنَ الأَزْدِ يُقَالُ لَهُ: مَالِكٌ ابن بُحَينَةَ أَنَّ رَسُولَ اللهِ - ﷺ - رَأى رَجُلًا وَقَدْ أُقِيمَتِ الصَّلَاةُ يُصَلِّي رَكْعَتَيْنِ، فَلَمَّا انْصَرَفَ رَسُولُ اللهِ - ﷺ - لَاثَ بِهِ النَّاسُ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -:\n\"آلصُّبْحَ أَرْبَعًا؟! آلصُّبْحَ أَرْبَعًا؟! \". تَابَعَهُ غُنْدَرُ وَمُعَاذٌ، عَنْ شُعْبَةَ عن مَالِكٍ.\nوَقَالَ ابن إِسْحَاقَ: عَنْ سَعْدٍ، عَنْ حَفْصٍ، عَنْ عَبْدِ اللهِ ابن بُحَينَةَ. وَقَالَ حَمَّادٌ: أَنَا سَعْدٌ، عَنْ حَفْصٍ، عَنْ مَالِكٍ.\nالشرح:\nهذا التبويب الذي بوب له هو لفظ حديث صحيح أخرجه مسلم في \"صحيحه\" وأصحاب السنن الأربعة من حديث عمرو بن دينار، عن عطاء","vol":"6","page":458},{"text":"ابن يسار، عن أبي هريرة مرفوعًا به سواء (^١).\nوفي رواية لابن حبان في \"صحيحه\": \"إذا أخذ المؤذن في الإقامة فلا صلاة إلا المكتوبة\" (^٢)، قال الترمذي: كذا روى أيوب وورقاء وزياد وإسماعيل بن مسلم وابن جحادة عن عمرو، ورواه حماد بن زيد وابن عيينة عن عمرو فلم يرفعاه، والمرفوع أصح (^٣).\nقال البيهقي: وممن رفعه عن عمرو أيضًا محمد بن مسلم الطائفي وأبان ابن يزيد، ورواه مسلم بن خالد عن عمرو مسندًا بزيادة: فقيل: يا رسول الله، ولا ركعتي الفجر؟ قال: \"ولا ركعتي الفجر\" (^٤). وقال ابن عدي: لا أعلم ذكر هذِه الزيادة غير يحيى بن نصر بن حاجب عن مسلم (^٥).\n_________\n(^١) رواه مسلم برقم (٧١٠) كتاب: صلاة المسافرين، باب: كراهة الشروع في نافلة بعد شروع المؤذن، وأبو داود (١٢٦٦) كتاب: الصلاة، باب إذا أدرك الإمام ولم يصل ركعتي الفجر، والترمذي (٤٢١) كتاب: الصلاة، باب: ما جاء إذا أقيمت الصلاة فلا صلاة إلا المكتوبة، والنسائي ٢/ ١١٦ كتاب: الإمامة، باب: ما يكره من الصلاة عند الاقامة. وابن ماجه (١١٥١) كتاب: إقامة الصلاة، باب: ما جاء في: \"إذا أقيمت الصلاة … \".\nفائدة: قال الحافظ: وكثيرًا ما يترجم البخاري بلفظ يومئ إلى معنى حديث لم يصح على شرطه، أو يأتي بلفظ الحديث الذي لم يصح على شرطه صريحًا في الترجمة، ويورد في الباب ما يؤدي معناه تارة بأمر ظاهر وتارة بأمر خفي. اهـ. \"هدي الساري\" ص ١٤.\nقلت: وهذا ما وضعه البخاري هنا، فأورد لفظ الحديث في الباب، وروى حديثًا آخر، وذلك كي يعطي الفائدة.\n(^٢) \"صحيح ابن حبان\" ٥/ ٥٦٤ - ٥٦٥ (٢١٩٠) كتاب الصلاة، باب فرض متابعة الإمام.\n(^٣) \"سنن الترمذي\" عقب الرواية (٤٢١).\n(^٤) رواه ابن عدي في \"الكامل\" ٩/ ١١٢، ومن طريقه البيهقي ٢/ ٤٨٣، قال الحافظ في \"الفتح\" ٢/ ١٤٩: إسناده حسن.\n(^٥) \"الكامل في ضعفاء الرجال\" ٩/ ١١٢ ترجمة يحيى بن نصر بن حاجب (٢١٤٦)، ونقل كلامه هذا البيهقي ٢/ ٤٨٣.","vol":"6","page":459},{"text":"قال البيهقي: وقد قيل عن أحمد بن سيار عن نصر بن حاجب وهو وهم، ونصر ليس بالقوي، ويحيى ابنه كذلك (^١).\nثم الحديث الذي ذكره البخاري من طريق عبد الله ابن بحينة أخرجه مسلم أيضًا (^٢)، وأغرب الحاكم فاستدركه (^٣)، ولمسلم مثله من حديث عبد الله بن سرجس (^٤)، وللبيهقي من حديث ابن عباس (^٥).\nوقوله: عن مالك: ما هو وهم فيه شعبة وغيره على سعد بن إبراهيم، والصواب فيه رواية ابن إسحاق وأبي عوانة وإبراهيم بن سعد، عن سعد، عن حفص، عن عبد الله أخرجه مسلم والنسائي عن قتيبة عن أبي عوانة (^٦)، وابن ماجه عن محمد بن عثمان، عن إبراهيم (^٧). ورواه القعنبي عن إبراهيم بن سعد، عن أبيه، عن حفص، عن عبد الله بن مالك، عن أبيه (^٨).\n_________\n(^١) \"السنن الكبرى\" ٢/ ٤٨٣ كتاب: الصلاة، باب: كراهية الاشتغال لهما بعد ما أقيمت الصلاة.\nوقال الشوكاني في \"نيل الأوطار\" ٢/ ٢٨٤: وفي إسناده مسلم بن خالد الزنجي، وهو تكلم فيه، وقد وثقه ابن حبان واحتج به في \"صحيحه\"، قال الألباني في \"الثمر المستطاب\" ١/ ٢٢٥: قلت: ولكن هذِه الزيادة صحيحة المعنى وإن كانت ضعيفة المبنى، فقد جاءت كثيرة صريحة في النهي عن ركعتي الفجر إذا أقيمت الصلاة.\n(^٢) \"صحيح مسلم\" (٧١١).\n(^٣) \"المستدرك\" ٣/ ٤٣٠.\n(^٤) مسلم (٧١٢).\n(^٥) \"سنن البيهقي الكبرى\" ٢/ ٤٨٢.\n(^٦) مسلم (٧١١/ ٦٦)، \"سنن النسائي\" ٢/ ١١٧.\n(^٧) ابن ماجه (١١٥٣) كتاب: إقامة الصلاة، باب: ما جاء في: إذا أقيمت.\n(^٨) رواه مسلم عنه (٧١١) كتاب: الصلاة، باب: كراهة الشروع في نافلة بعد شروع المؤذن.","vol":"6","page":460},{"text":"قال مسلم: وهو خطأ (^١)، قلتُ: وروى له النسائي أيضًا حديثًا آخر أنه صلى مع النبي - ﷺ - فقال في الشفع من حديث شعبة، عن عبد ربه، عن محمد بن يحيى، عن مالك، ثم قال: وهو خطأ، والصواب: عبد الله ابن مالك (^٢).\nوقال ابن عساكر في ترجمة مالك ابن بحينة عن النبي - ﷺ -: إنها وهم.\nقلتُ: وزعم ابن الأثير أن مالكًا له صحبة أيضًا (^٣)، (قلت: أنكرها الدمياطي بخطه في البخاري، فقال على حاشيته: ليس لمالك هذا رؤية، ولا صحبة، ولا إسلام، وإنما ذلك لولده عبد الله) (^٤)، والرجل المذكور في الحديث: هو عبد الله بن مالك بن القشب، وهو جندب بن نضلة بن عبد الله بن رافع الأزدي راوي الحديث (^٥)، وبحينة: أمه صحابية، واسمها كما قال ابن سعد: عبدة بنت الحارث بن المطلب بن عبد مناف لها صحبة (^٦).\nوقال أبو نعيم الأصبهاني: أنها أم أبيه (^٧)، وقال النسائي: من قال: مالك ابن بحينة فقد أخطأ، والصواب: عبد الله بن مالك ابن بحينة، بيّن\n_________\n(^١) مسلم (٧١١).\n(^٢) \"السنن الكبرى\" ١/ ٢٠٨١ (٥٩٦) كتاب: السهو، باب: ما يفعل من قام من اثنتين من الصلاة ولم يتشهد.\n(^٣) انظر: \"أسد الغابة\" ٥/ ١٣ - ١٤ ترجمة (٤٥٦٤).\n(^٤) ذكر فوق العبارة علامة السقط: لا … إلى.\n(^٥) انظر تمام ترجمته في: \"الاستيعاب\" ٣/ ١٠٦ (١٦٦٤)، \"معرفة الصحابة\" ٤/ ١٧٧٦ (١٧٥٠)، \"أسد الغابة\" ٣/ ٣٧٥ (٣١٥٨)، \"تهذيب الكمال\" ١٥/ ٥٠٨ (٣٥١٧)، \"الإصابة\" ٢/ ٣٦٤ (٤٩٢٨).\n(^٦) \"طبقات ابن سعد\" ٨/ ٢٢٨.\n(^٧) \"معرفة الصحابة\" ٤/ ١٧٧٦ (١٧٥٠). =","vol":"6","page":461},{"text":"ذلك في حديث جعفر بن محمد، عن أبيه، عن عبد الله بن مالك ابن بحينة قال: خرج رسول الله - ﷺ - إلى صلاة الصبح ومعه بلال، فأقام الصلاة فمر بي وأنا أصلي، فضرب منكبي وقال: \"تصلي الصبح أربعًا؟ \" (^١).\nإذا تقرر ذلك فاختلف العلماء فيمن دخل المسجد لصلاة الصبح فأقيمت الصلاة: هل يصلي ركعتي الفجر أم لا؟\nفكرهت طائفة أن يركع ركعتي الفجر في المسجد والإمام في صلاة الفجر، واحتجوا بهذا الحديث، رُوي ذلك عن ابن عمر (^٢) وأبي هريرة (^٣)، وسعيد بن جبير (^٤)، وعروة بن الزبير، وابن سيرين (^٥)،\n_________\n= وانظر تمام ترجمتها في: \"الاستيعاب\" ٤/ ٣٥٥ (٣٢٨٣)، \"أسد الغابة\" ٧/ ٣٥ (٦٧٥٨)، \"الإصابة\" ٤/ ٢٤٩ (١٥٩).\n(^١) \"السنن الكبرى\" ٢/ ١١٧، لكن عقب حديث ابن بحينة في الشفع، وليس الحديث الذي أشار إليه المصنف، وانما الذي عند النسائي في الحديث المشار إليه من طريق سعد بن إبراهيم، عن حفص بن عاصم، عن ابن بحينة. وطريق محمد بن جعفر التي أشار إليها المصنف أخرجها أحمد ٥/ ٣٤٦، والبيهقي في \"السنن الكبرى\" ٢/ ٤٨٣، وأظن أن المصنف ذهل في عزو هذا القول للنسائي ولعله يقصد البيهقي كما وجدته في \"السنن الكبرى\" ٢/ ٤٨٢، فإن المزي لم يشر إلى هذِه الطريق كما في \"التحفة\" ٦/ ٤٧٦، ٨/ ٣٣٥.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٢/ ٤٤٠ (٤٠٠٥)، وابن المنذر في \"الأوسط \" ٥/ ٢٣٠.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٢/ ٤٣٦ (٣٩٨٧)، وابن المنذر في \"الأوسط\" ٥/ ٢٣٠.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٢/ ٤٣٧ (٣٩٩٣).\n(^٥) رواه عبد الرزاق في \"المصنف\" ٢/ ٤٤٠ - ٤٤١ (٤٠٠٨)، وابن أبي شيبة في \"المصنف\" ٢/ ٥٧ (٦٤٢٣).","vol":"6","page":462},{"text":"وإبراهيم، وعطاء (^١)، والشافعى (^٢)، وأحمد، وإسحاق، وأبي ثور، والطبري (^٣).\nوقالت طائفة: لا بأس أن يصليها خارج المسجد إذا تيقن أنه يدرك الركعة الأخيرة مع الإمام، وهو قول أبي حنيفة وأصحابه (^٤) والأوزاعي، إلا أن الأوزاعي أجاز أن يوقعهما في المسجد ورخص (^٥)، وحكاه القرطبي عن طائفة من السلف منهم ابن مسعود (^٦).\nوقال الثوري: إن خشي فوت ركعة دخل معه ولم يصلهما (^٧)، وإلا صلاهما في المسجد، وهو قول لمالك (^٨).\nوذهب بعض الظاهرية أنه يقطع صلاته إذا أقيمت الصلاة (^٩).\nقال ابن حزم: فلو تعمد تركها إلى أن تقام الصلاة فلا سبيل إلى قضائها؛ لأن وقتها خرج (^١٠).\nونقل القرطبي عن جمهور العلماء من السلف وغيرهم منعهما إذا دخلا والإمام في الصلاة (^١١).\n_________\n(^١) انظر: \"الأوسط\" ٥/ ٢٣١.\n(^٢) انظر: \"المجموع\" ٣/ ٥٥٠.\n(^٣) انظر: \"المغني\" ٢/ ١١٩.\n(^٤) انظر: \"بدائع الصنائع\" ١/ ٢٨٦.\n(^٥) انظر: \"التمهيد\" ٤/ ٢٠٨.\n(^٦) \"المفهم\" ٢/ ٣٥٠.\n(^٧) انظر: \"التمهيد\" ٤/ ٢٠٨.\n(^٨) انظر: \"المدونة\" ١/ ١١٨.\n(^٩) انظر: \"المحلى\" ٣/ ١٠٤.\n(^١٠) نفسه ٣/ ١١٤.\n(^١١) المصدر السابق.","vol":"6","page":463},{"text":"وحُكي عن مالك اعتبار خشية فوت الركعة الأخيرة (^١).\nوقيل: يصلي وإن فاتته صلاة الإمام إذا كان الوقت واسعًا؛ قاله (ابن) (^٢) الجلاب (^٣)، واستدل من كره ذلك بهذا الحديث وبحديث الباب الذي أسلفناه أولًا.\nقال ابن حزم: أعله بعضهم بأن قال: عمرو بن دينار قد اضطرب عليه في هذا الحديث، فرواه عنه ابن عيينة والحمادان فأوقفوه على أبي هريرة (^٤).\nقال ابن بطال: فلذلك ثركه البخاري، ثم أجاب بأن ابن جريج وأيوب وزكريا بن إسحاق أسندوه (^٥). والذي أسنده من طريق حماد بن سلمة أوثق وأضبط من الذي أوقفه عنه، وأيوب لو انفرد لكان حجة على جميعهم، وكان عمرو بن دينار رواه عن عطاء عن أبي هريرة مرفوعًا، ورواه عن عطاء عن أبي هريرة أنه أفتى به، وبحديث عبد الله بن سرجس السالف، وفي آخره: فقال لى: \"يا فلان: أيتهما صلاتك، التي صليت وحدك أو التي صليت معنا؟ \" (^٦) وبحديث ابن عباس السالف أيضًا، وأخرجه ابن خزيمة أيضًا في \"صحيحه\" بلفظ:\n_________\n(^١) انظر \"بداية المجتهد\" ١/ ٣٩٥.\n(^٢) في الأصل: (في) خطأ.\n(^٣) \"التفريع\" ١/ ٢٦٨.\n(^٤) \"المحلي\" ٣/ ١٠٨.\n(^٥) \"شرح ابن بطال\" ٢/ ٢٨٧ - ٢٨٨.\n(^٦) الحديث بهذا اللفظ، رواه أبو داود (١٢٦٥)، وابن خزيمة ٢/ ١٧٠ (١١٢٥) وقال: هذا لفظ حماد بن زيد، والحديث أخرجه مسلم (٧١٢) كتاب: الصلاة، باب: كراهية الشروع في نافلة بعد شروع المؤذن بلفظ: \"يا فلان بأي الصلاتين اعتددت؟ أبصلاتك وحدك أم بصلاتك معنا؟ \"","vol":"6","page":464},{"text":"كنت أصلي وأخذ المؤذن في الإقامة، فحدثني النبي - ﷺ - وقال: \"تصلى الصبح أربعًا؟ \" (^١) وله عن أنس نحوه (^٢).\nوما رُوي عن ابن عباس أنه - عليه االسلام - كان يصلي عند الإقامة في بيت ميمونة واهٍ، كما نبه عليه ابن القطان (^٣)، وفيه مع ذلك آثار عن السلف أيضًا، ومنهم ابن عمر وأنه حصب من فعل ذلك (^٤).\nوأما حديث أبي هريرة مرفوعًا: \"إذا أقيمت الصلاة فلا صلاة إلا المكتوبة إلا ركعتي الفجر\" (^٥) واه.\nقال البيهقي: لا أصل لهذِه الزيادة (^٦)، ثم أوضحه، وبمقتضاه فعله جماعة من الصحابة.\nوادعى الطحاوي أن الذي كرهه - ﵇ - لابن بحينة وصله إياها بالفريضة في مكان واحد دون فصل بينهما (^٧)، وحمله مالك على من\n_________\n(^١) \"صحيح ابن خزيمة\" ٢/ ١٦٩ - ١٧٠ (١١٢٤).\n(^٢) \"صحيح ابن خزيمة\" ٢/ ١٧٠ - ١٧١ (١١٢٦) كتاب: الصلاة، باب: النهي عن أن يصلي ركعتي الفجر بعد الإقامة.\n(^٣) \"بيان الوهم والإيهام الواقعين في كتاب الأحكام\" ٣/ ٣٥٧ (١١٠٣). وانظر: \"الأحكام الوسطى\" ١/ ٣٥٩ والحديث أخرجه ابن عدي في \"الكامل\" ٤/ ٣٢٨، وقال: وأظن أن البلاء في هذِه الرواية من محمد بن الفضل، فإنه تقبل بسالم الأفطس لابن سلام.\n(^٤) رواه البيهقي في \"سننه\" ٢/ ٤٨٣ أن ابن عمر أبصر رجلًا يصلي الركعتين والمؤذن يقيم فحصبه، وقال: أتصلي الصبح أربعًا. وقال البيهقي: موقوف.\n(^٥) روى هذا الحديث بهذِه الزيادة البيهقي ٢/ ٤٨٣ كتاب: الصلاة، باب: كراهية الاشتغال بهما بعدما أقيمت الصلاة. وقال: حجاج وعباد ضعيفان، ويروى عن حجاج أيضًا لكن فيه مجاهد بدل عطاء، وليس بشيء.\n(^٦) \"سنن البيهقي\" ٢/ ٤٨٣.\n(^٧) \"شرح معاني الآثار\" ١/ ٣٧٣.","vol":"6","page":465},{"text":"اشتغل بنافلة عن فريضة، ولو كان فيمن اشتغل بفريضة عن نافلة أمره بقطع الصلاة، وأجمعوا أن من عليه صلاة الظهر فدخل في المسجد ليصليها فأقيمت عليه العصرأنه لا يقطع صلاته ويكملها.\nقال مالك: ومن أحرم بفريضة في المسجد فأقيمت عليه تلك الفريضة، فإن لم يركع قطع بسلام ودخل مع الإمام، وإن ركع صلى ثانية وسلم ودخل مع الإمام، وإن صلى ثالثة صلى رابعة، وإن كانت المغرب قطع ودخل مع الإمام عقد ركعة أم لا؟ وإن صلى اثنتين أتمهما ثلاثًا (^١).\nوقوله: لاث به الناس أي: اجتمعوا حوله وأحاطوا به.\nقال صاحب \"العين\": لاث الشجر والنبات: التف بعضه ببعض، وكل شيء اجتمع والتبس بعضه ببعض فهو لائث ولاث، ويقال أيضًا: ألاث بمعنى واحد، وفي \"الصحاح\": الالتياث: الاختياط (^٢).\nوقال الكسائي: يقال للأشراف: إنهم لملاوث، أي: يطاف بهم ويلاث (^٣).\nالحديث الثالث: سئل أنس: هل اتخذ رسول الله - ﷺ - خاتمًا … الحديث، وقد سلف في باب: وقت العشاء إلى نصف الليل (^٤) (^٥) (^٦).\n_________\n(^١) انظر: \"المدونة\" ١/ ٨٧.\n(^٢) \"الصحاح\" ١/ ٢٩١.\n(^٣) انظر: \"لسان العرب\" ٧/ ٤٠٩٤، \"تاج العروس\" ٣/ ٢٥٨ مادة: لوث.\n(^٤) برقم (٥٧٢) كتاب: مواقيت الصلاة.\n(^٥) ورد بهامش الأصل ما نصه: آخر ٨ من ٣ من تجزئة المصنف.\n(^٦) ورد بهامش الأصل ما نصه: ثم بلغ في الثالث بعد السبعين؛ كتبه مؤلفه.","vol":"6","page":466},{"text":"<span data-type='title' id=toc-645>٣٩ - باب حَدِّ المَرِيضِ أَنْ يَشْهَدَ الجَمَاعَةَ</span>\n٦٦٤ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ قَالَ: الأَسْوَدُ قَالَ: كُنَّا عِنْدَ عَائِشَةَ - ﵂ - فَذَكَرْنَا الْمُوَاظَبَةَ عَلَى الصَّلَاةِ وَالتَّعْظِيمَ لَهَا، قَالَتْ: لَمَّا مَرِضَ رَسُولُ اللهِ - ﷺ - مَرَضَهُ الَّذِي مَاتَ فِيهِ، فَحَضَرَتِ الصَّلَاةُ فَأُذِّنَ، فَقَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ\". فَقِيلَ لَهُ: إِنَّ أَبَا بَكْرٍ رَجُلٌ أَسِيفٌ، إِذَا قَامَ فِي مَقَامِكَ لَمْ يَسْتَطِعْ أَنْ يُصَلِّيَ بِالنَّاسِ. وَأَعَادَ فَأَعَادُوا لَهُ، فَأَعَادَ الثَّالِثَةَ فَقَالَ: \"إِنَّكُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ\". فَخَرَجَ أَبُو بَكْرٍ فَصَلَّى، فَوَجَدَ النَّبِيُّ - ﷺ - مِنْ نَفْسِهِ خِفَّةً، فَخَرَجَ يُهَادَى بَيْنَ رَجُلَيْنِ، كَأَنِّي أَنْظُرُ رِجْلَيْهِ تَخُطَّانِ مِنَ الْوَجَعِ، فَأَرَادَ أَبُو بَكْرٍ أَنْ يَتَأَخَّرَ، فَأَوْمَأَ إِلَيْهِ النَّبِيُّ - ﷺ - أَنْ مَكَانَكَ. ثُمَّ أُتِيَ بِهِ حَتَّى جَلَسَ إِلَى جَنْبِهِ. قِيلَ لِلأَعْمَشِ، وَكَانَ النَّبِيُّ - ﷺ - يُصَلِّي وَأَبُو بَكْرٍ يُصَلِّي بِصَلَاتِهِ، وَالنَّاسُ يُصَلُّونَ بِصَلَاةِ أَبِي بَكْرٍ. فَقَالَ بِرَأْسِهِ نَعَمْ. رَوَاهُ أَبُو دَاوُدَ، عَنْ شُعْبَةَ، عَنِ الأَعْمَشِ بَعْضَهُ. وَزَادَ أَبُو مُعَاوِيَةَ: جَلَسَ عَنْ يَسَارِ أَبِي بَكْرٍ، فَكَانَ أَبُو بَكْرٍ يُصَلِّي قَائِمًا. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ١٥١]\n\n٦٦٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ قَالَ: قَالَتْ عَائِشَةُ لَمَّا ثَقُلَ النَّبِيُّ - ﷺ - وَاشْتَدَّ وَجَعُهُ اسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ لَهُ، فَخَرَجَ بَيْنَ رَجُلَيْنِ تَخُطُّ رِجْلَاهُ الأَرْضَ، وَكَانَ بَيْنَ الْعَبَّاسِ وَرَجُلٍ آخَرَ. قَالَ عُبَيْدُ اللهِ: فَذَكَرْتُ ذَلِكَ لاِبْنِ عَبَّاسٍ مَا قَالَتْ عَائِشَةُ، فَقَالَ لِي: وَهَلْ تَدْرِى مَنِ الرَّجُلُ الَّذِى لَمْ تُسَمِّ عَائِشَةُ؟ قُلْتُ: لَا. قَالَ: هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ١٥٢]\nهو بالحاء المهملة، كما ذكره ابن بطال وغيره أي: حد المريض وحرصه على شهود الجماعة، كما قال الفاروق في الصديق رضوان الله عليهما: وكنت أداري منه بعض الحد، يعني: بعض الحدة.\nوالمراد بالحديث الذي ساقه الحض على شهود الجماعة والمحافظة","vol":"6","page":467},{"text":"عليها (^١). وقال ابن التين: الذي ذكر أن حدًا بمعنى: حدة، ذكر عن الكسائي ويحتاج الكلام على تقديره إلى إضمار، قال: ويظهر لي أن يقال: جد بالجيم مكسورة، وهو الاجتهاد في الأمر أي: اجتهاد المريض في شهود الجماعة. قال: ولم أسمع أحدًا رواه بالجيم.\nقلت: فذكره صاحب \"المطالع\" في باب الجيم والدال المهملة، ونقله عن القابسي وغيره، ونقل الحاء المهملة عن بعضهم.\nثم ذكر البخاري بإسناده حديث الأسود: كُنَّا عِنْدَ عَائِشَةَ، فَذَكَرْنَا المُوَاظَبَةَ عَلَى الصَّلَاةِ وَالتَّعْظِيمَ لَهَا، قَالَتْ: لَمَّا مَرِضَ رَسُولُ اللهِ - ﷺ - مَرَضَهُ الذِي مَاتَ فِيهِ، فَحَضَرَتِ الصَّلَاةُ فَأُذِّنَ، فَقَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ\" … الحديث.\nثم قال: رَوَاهُ أَبُو دَاوُدَ، عَنْ شُعْبَةَ، عَنِ الأَعْمَش بَعْضَهُ. وَزَادَ أَبُو مُعَاوِيَةَ: جَلَسَ عَنْ يَسَارِ أَبِي بَكْرٍ، فَكَانَ أَبُو بَكْرٍ يُصَلِّي قَائِمًا.\nوالكلام عليه من وجوه:\nأحدها:\nهذا الحديث ذكره البخاري قريبًا (^٢)، وفي باب من أسمع الناس\nتكبير الإمام (^٣) وأخرجه مسلم أيضًا (^٤)، ورواية أبي داود أسندها البزار عن محمد بن المثنى عنه، ولفظه: كان رسول الله - ﷺ - هو المقدم بين يدي أبي بكر، يعني: يوم صلى بالناس وأبو بكر إلى جنبه، وزيادة أبي معاوية أسندها البخاري في باب الرجل يأتم بالإمام ويأتم الناس\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٢٨٩.\n(^٢) سيأتي برقم (٦٦٥).\n(^٣) سيأتي برقم (٧١٢) كتاب: الأذان.\n(^٤) مسلم (٤١٨) كتاب: الصلاة، باب: استخلاف الإمام إذا عرض له عذر.","vol":"6","page":468},{"text":"بالمأموم عن قتيبة عنه (^١)، ورواه ابن حبان عن الحسن بن سفيان، عن ابن عمر، عنه بلفظ: فكان النبي - ﷺ - يصلي بالناس قاعدًا وأبو بكر قائمًا (^٢).\nثم ذكر البخاري حديث عبيد الله بن عبد الله عن عائشة: لَمَّا ثَقُلَ رسول الله - ﷺ - وَاشْتَدَّ وَجَعُهُ … الحديث.\nوهذا سبق في الغسل من الطهارة (^٣)، ويأتي في باب: أهل العلم والفضل أحق بالإمامة، من حديث أبي موسى (^٤) وعائشة (^٥)، وابن عمر (^٦)، ومن طريق عائشة في باب، إنما جعل الإمام ليؤتم به (^٧)، ويأتي في الهبة أيضًا (^٨).\nثانيها:\nالمراد بالمواظبة: المداومة والمثابرة.\nوقوله: فأذن أي: بالصلاة، كما جاء في رواية أخرى، وفي أخرى: وجاء بلال يؤذنه بالصلاة (^٩)، وفي أخرى: إن هذِه الصلاة صلاة الظهر (^١٠)، وفي مسلم: خرج لصلاة العصر، وفي أبي داود من حديث عبد الله بن زمعة فبعث إلى أبي بكر فجاء بعد أن صلى عمر\n_________\n(^١) سيأتي برقم (٧١٣) كتاب: الأذان.\n(^٢) \"صحيح ابن حبان\" ٥/ ٤٩٠ (٢١٢١) كتاب: الصلاة، باب: فرض متابعة الإمام.\n(^٣) بر قم (١٩٨) كتاب: الوضوء.\n(^٤) برقم (٦٧٨) كتاب: الأذان.\n(^٥) برقم (٦٧٩).\n(^٦) برقم (٦٨٢).\n(^٧) برقم (٦٨٧).\n(^٨) برقم (٢٥٨٨) باب: هبة الرجل لامرأته والمرأة لزوجها.\n(^٩) سيأتي برقم (٧١٢) كتاب: الأذان، باب: من أسمع الناس تكبير الإمام.\n(^١٠) سيأتي برقم (٦٨٧) كتاب: الأذان، باب: إنما جعل الإمام ليؤتم به.","vol":"6","page":469},{"text":"تلك الصلاة فصلى بالناس، وقال: \"يأبى الله ذلك والمسلمون\" (^١).\nثالثها:\nقولها: فقيل: إن أبا بكر رجل أسيف، القائل: هو عائشة كما جاء في بعض الروايات، والأسيف: سريع البكاء والحزن، والأسف عند العرب: شدة الحزن والندم، يقال منه: أسف فلان على كذا يأسف: إذا اشتد حزنه، وهو رجل أسيف وأسوف، ومنه قول يعقوب: ﴿يَا أَسَفَى عَلَى يُوسُفَ﴾ [يوسف: من الآية ٨٤] يعني: يا حزنًا ويا جزعًا توجعًا لفقده، وقيل: الأسيف: الضعيف من الرجال في بطشه، وأما الآسف: فهو الغضبان المتلهث، قال تعالى: ﴿فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا﴾ [طه: من الآية ٨٦]. وفي بعض الروايات: أن أبا بكر رجل رقيق إذا قرأ القرآن لا يملك دمعه (^٢)، ترجم عليه باب إذ بكى الإمام في الصلاة (^٣)، وفي أخرى: لم يسمع الناس من البكاء (^٤).\nرابعها:\nقولها: وأعاد فأعادوا له. في البخاري في الإمامة: قالت عائشة: قلت لحفصة: قولي له: إن أبا بكر، أي: في الثانية، فلو أمرت عمر. فقال: مروا أبا بكر، فقالت لعائشة: ما كنت لأصيب منك خيرًا قط.\nوقولها: فأعاد الثالثة: وفي رواية أخرى: فراجعته مرتين أو ثلاثة (^٥).\n_________\n(^١) أبو داود (٤٦٦٠) كتاب: السنة، باب: في استخلاف أبي بكر - ﵁ -. قال الألباني: حسن صحيح.\n(^٢) مسلم (٩٤/ ٤١٨) كتاب: الصلاة، باب: استخلاف الإمام إذا عرض عذر من مرض وسفر وغيرهما من يصلي بالناس.\n(^٣) البخارى: كتاب: الأذان (٧١٦).\n(^٤) المصدر السابق.\n(^٥) مسلم (٤١٨/ ٩٤) كتاب: الأذان، باب: استخلاف الإمام إذا عرض له عذر ....","vol":"6","page":470},{"text":"في اجتهاد عائشة في أن لا يتقدم والدها وجهان:\nأحدهما: ما هو مذكور في بعض طرقه، (قالت) (^١): وما حملني\nعلى كثرة مراجعته إلا أنه لم يقع في قلبي أن يحب الناس من بعده رجلًا قام مقامه أبدًا، وأني كنت أرى أنه لن يقوم أحد مقامه إلا تشاءم الناس به، فأردت أن يعدل ذلك رسول الله - ﷺ - عن أبي بكر (^٢).\nثانيهما: أنها علمت أن الناس علموا أن أباها يصلح للخلافة، فإذا رأوه استشعروا بموت رسول الله - ﷺ - بخلاف غيره.\nخامسها:\nقوله: \"إنكن صواحب يوسف\" أي: في ترادهن وتظاهرهن والإغراء والإلحاح كتظاهر امرأة العزيز ونسائها على يوسف - ﵇ - ليصرفنه عن رأيه في الاستعصام، وصواحبات جمع صاحبة وهو جمع شاذ، وقيل: يريد امرأة العزيز وأتى بلفظ الجمع كما يقال: فلان يميل إلى النساء، وإن كان مال إلى واحدة، ذكره ابن التين.\nسادسها:\nقولها: فخرج يهادى بين رجلين أي: يمشي عليهما معتمدًا عليهما من ضعفه وتمايله، هذا موضوعه في اللغة، وبه صرح الجوهري (^٣)، وظاهر قوله: كأني انظر إلى رجليه يخطان: أنهما كانا يحملانه، وهذان الرجلان العباس وعلي، كما ذكره في الحديث الذي بعده، وسلف في الطهارة (^٤). وفي رواية لابن حبان في \"صحيحه\" أنه خرج\n_________\n(^١) في (ج): قلت: وما ذكرناه كما ذكر في الحديث وهو ما يقتضيه السياق.\n(^٢) سيأتي برقم (٤٤٤٥) كتاب: المغازي، باب: مرض النبي - ﷺ - ووفاته.\n(^٣) \"الصحاح\" ٦/ ٢٥٣٤.\n(^٤) سبق برقم (١٩٨) كتاب: الوضوء، باب: الغسل والوضوء في المخضب.","vol":"6","page":471},{"text":"إلى الصلاة بين بريرة ونوبة (^١) أي: بالنون والباء الموحدة وهو عبد أسود، كما قاله سيف في كتاب الردة وفي مسلم: ويده على الفضل، والأخرى على رجل آخر (^٢)، وفي الدارقطني: بين أسامة والفضل (^٣)، فلعل ذلك كان نوبًا مرة هذا ومرة هذا، وبريرة ونوبة من البيت إلى الباب والباقي خارج الباب، وإن كان مسافة ما بين الحجرة والصلاة ليست بعيدة؛ لالتماس البركة وزيادة الإكرام، والعباس ألزمهم ليده وغيره يتناوب، فاقتصرت عائشة عليه لذلك، وهذا أولى من قول من قال: إنما لم يذكر الآخر وهو علي لشيء كان بينهما أو كان ذلك ليس حالة واحدة كما ستعلمه.\nسابعها:\nمعنى أومأ: أشار، واختلفت الروايات هل كان الإمام النبي - ﷺ - أو الصديق؟ فرواية عائشة قد علمتها أن الصديق كان يقتدي بالنبي - ﷺ - والناس يقتدون بصلاة أبي بكر، وفي أخرى: وأبو بكر يسمعهم التكبير.\nوفي الترمذي من حديث جابر مصححًا: أن آخر صلاة صلاها رسول الله - ﷺ - في ثوب واحد متوشحًا به خلف أبي بكر (^٤) ونصر هذا\n_________\n(^١) \"صحيح ابن حبان\" ٥/ ٤٨٥ - ٤٨٦ (٢١١٨) كتاب: الصلاة، باب: فرض متابعة الإمام.\n(^٢) مسلم (٤١٨/ ٩١).\n(^٣) \"سنن الدارقطني\" ١/ ٤٠٢ كتاب: الصلاة، باب: الإمام يسبق المأمومين ببعض الصلاة، موقوف على الحسن.\n(^٤) لم أقف على هذا الحديث عند الترمذي من رواية جابر وإنما الذي عنده الترمذي من رواية أنس برقم (٣٦٣) وحديث جابر رواه مسلم بنحوه (٥١٨) كتاب: الصلاة، باب: الصلاة في ثوب واحد ولم يذكر فيه أنه صلى خلف أي بكر - ﵁ -، وحديث أنس قد صححه الترمذي كما أشار المصنف وأخرجه النسائي ٢/ ٧٩، =","vol":"6","page":472},{"text":"غير واحد من الحفاظ والقراء، منهم الضياء المقدسي وابن ناصر وقال: إنه صح وثبت أنه - ﵇ - صلى خلفه مقتديًا به في مرضه الذي توفي فيه ثلاث مرات، ولا ينكر ذلك إلا جاهل لا علم له بالرواية، وقد أوضحت الكلام على ذلك في \"شرح العمدة\" (^١). وقيل: إن ذلك كان مرتين جمعًا بين الأحاديث، وبه جزم ابن حبان (^٢)، وقال ابن عبد البر: الآثار الصحاح على أن النبي - ﷺ - هو الإمام (^٣).\nواختلفت الرواية أيضًا: هل قعد رسول الله - ﷺ - عن يسار أبي بكر أو عن يمينه؟ وادّعى القرطبي أنه ليس في الصحيح ذكرًا لأحدهما (^٤)، وقد أسلفنا ذلك عن البخاري أنه جلس عن يسار أبي بكر (^٥).\nثامنها:\nفيه تقديم الأفقه الأقرأ، وقد جمع الصديق القرآن في حياته - ﵇ - كما أبو بكر بن الطيب الباقلاني وأبو عمرو الداني، وسيأتي في الفضائل\n_________\n= وأحمد ٣/ ١٥٩، والطحاوي في \"شرح معاني الآثار\": ١/ ٤٠٦، وابن حبان في \"صحيحه\"٤/ ٤٩٦ (٢١٢٥)، والضياء في \"المختارة\" ٦/ ١٩ (١٩٧٠)، وقال ابن حبان في \"صحيحه\" ٤/ ٤٩٧: هذا الخبر ينفي الارتياب عن القلوب أن شيئًا من هذِه الأخبار يضاد ما عارضها في الظاهر ولا يتوهمن متوهم أن الجمع بين الأخبار على حسب ما جمعنا بينها في هذا النوع من أنواع السنن يضاد قول الشافعي ﵀ … أهـ.\n(^١) انظر: \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٥٧١ - ٥٧٢.\n(^٢) \"صحيح ابن حبان \" ٥/ ٤٨٨ كتاب: الصلاة، باب: فرض متابعة الإمام.\n(^٣) \"التمهيد\" ٦/ ١٤٥.\n(^٤) \"المفهم\" ٢/ ٥١.\n(^٥) روى البخاري جلوس رسول الله - ﷺ - عن يسار أبي بكر موقوفًا على أبي معاوية لحديث (٦٦٤) وروا ها مسندة برقم (٧١٣) كتاب: الأذان، باب: الرجل يأتم بالإمام ويأتم الناس بالمأموم.","vol":"6","page":473},{"text":"في باب القراء من الصحابة، أنه حفظه من الصحابة في عهده - ﵇ - يزيد على عشرين نفرا وامرأة.\nتاسعها:\nفيه صحة الصلاة بإمامين على التعاقب، وصرح به الطبري والبخاري (^١) وأصحابنا.\nعاشرها:\nاحتج به سعيد بن المسيب في أن المأموم يقوم عن يسار الإمام، والجماعة بخلافه عملًا بالرواية الأخرى وبحديث ابن عباس: فجعله عن يمينه (^٢)، وهذا إنما يمشي إذا قلنا: إن الإمام كان الصديق. وجاء في بعض الروايات أنه - ﵇ - لما جلس إلى جنب أبي بكر قرأ من المكان الذي انتهى إليه أبو بكر من السورة (^٣).\n_________\n(^١) بوب عليه البخاري في \"صحيحه\" قائلا: باب من دخل ليؤم الناس فجاء الإمام الأول فتأخر الآخر أو لم يتأخر جازت صلاته، ثم ذكر حديث سهل بن سعد الساعدي.\n(^٢) سبق برقم (١١٧) كتاب: العلم، باب: السمر في العلم.\n(^٣) جاءت هذِه الرواية عند ابن ماجه (١٢٣٥) من طريق أبي إسحاق، عن الأرقم ابن شرحبيل عن ابن عباس، وأحمد ١/ ٢٠٩ بنحوها، والطبراني ١٢/ ١١٤ (١٢٦٣٤)، والبيهقي في \"سننه\" ٣/ ٨١، والضياء في \"المختارة\" مطولًا ٩/ ٤٩٦ - ٤٩٧ (٤٨٣ - ٤٨٤)، وقال البوصيري في \"زوائده\": هذا إسناد صحيح رجاله ثقات، إلا أن أبا إسحاق السجعي اختلط بآخره وكان يدلس، وقد رواه معنعنا لاسيما وقد قال البخاري: لم يذكر أبو إسحاق سماعًا من أرقم بن شرحبيل.\nوالمتن مشهور من حديث عائشة. اهـ. بتصرف ١/ ١٨٧. وقال الألباني في \"صحيح سنن ابن ماجه\" (١٠٢٠): حسن دون ذكر علي.","vol":"6","page":474},{"text":"حادي عشرها:\nجواز وقوف مأموم واحد بجنب الإمام لحاجة أو مصلحة كإسماع المأمومين وضيق المكان.\nثاني عشرها:\nفيه صحة اقتداء القائم بالقاعد، وقد سلف ما فيه في أوائل الصلاة في باب: الصلاة في السطوح (^١).\nثالث عشرها:\nجواز الأخذ بالشدة لمن جازت لى الرخصة؛ لأنه - ﵇ - كان له أن يتخلف عن الجماعة لعذر المرض، فلما تحامل على نفسه وخرج على هذِه الهيئة دل على فضل الشدة على الرخصة ترغيبًا لأمته في شهود الجماعة لما لهم فيها من عظيم الأجر، ولئلا يعذر أحد منهم نفسه في التخلف عنها ما أمكنه وقدر عليها، مع علمه أن الله قد غفر له ما تقدم من ذنبه وما تأخر، وبذلك عمل السلف الصالحون، وكان الربيع بن خثيم يخرج إلى الصلاة يهادى بين رجلين وكان أصابه الفالج فيقال له: إنك لفي عذر، فيقول: أجل، ولكني أسمع المؤذن يقول: حي على الصلاة حي على الفلاح، فمن سمعها فليأتها ولو حبوًا (^٢).\nوكان أبو عبد الرحمن السلمي يحمل وهو مريض إلى المسجد (^٣).\nوقال سفيان: كان سويد بن غفلة ابن سبع وعشرين ومائة سنة يخرج\n_________\n(^١) كتاب: الصلاة، بعد حديث (٣٧٦).\n(^٢) رواه ابن أبي شيبة ١/ ٣٠٨ (٣٥١٩) كتاب: الصلوات، باب: من كان يشهد الصلاة وهو مريض لا يدعها.\n(^٣) المصدر السابق برقم (٣٥٢٠).","vol":"6","page":475},{"text":"إلى صلاة، وكان أبو إسحاق الهمداني يهادى إلى المسجد فإذا فرغ من صلاته لم يقدر أن ينهض حتى يقام.\nوقال سعيد بن المسيب: ما أذن المؤذن منذ ثلاثين سنة إلا وأنا في المسجد (^١).\n_________\n(^١) المصدر السابق برقم (٣٥٢٢).","vol":"6","page":476},{"text":"<span data-type='title' id=toc-646>٤٠ - باب الرُّخْصَةِ فِي المَطَرِ وَالْعِلَّةِ أَنْ يُصَلِّيَ فيِ رَحْلِهِ</span>\n٦٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ أَذَّنَ بِالصَّلَاةِ فِي لَيْلَةٍ ذَاتِ بَرْدٍ وَرِيحٍ، ثُمَّ قَالَ: أَلَا صَلُّوا فِي الرِّحَالِ. ثُمَّ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَأْمُرُ الْمُؤَذِّنَ إِذَا كَانَتْ لَيْلَةٌ ذَاتُ بَرْدٍ وَمَطَرٍ، يَقُولُ: أَلَا صَلُّوا فِي الرِّحَالِ. [انظر: ٦٣٢ - مسلم: ٦٩٧ - فتح: ٢/ ١٥٦]\n\n٦٦٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ عَنِ ابْنِ شِهَابٍ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ الأَنْصَارِيِّ، أَنَّ عِتْبَانَ بْنَ مَالِكٍ كَانَ يَؤُمُّ قَوْمَهُ وَهْوَ أَعْمَى، وَأَنَّهُ قَالَ لِرَسُولِ اللهِ - ﷺ -: يَا رَسُولَ اللهِ، إِنَّهَا تَكُونُ الظُّلْمَةُ وَالسَّيْلُ وَأَنَا رَجُلٌ ضَرِيرُ الْبَصَرِ، فَصَلِّ يَا رَسُولَ اللهِ فِي بَيْتِى مَكَانًا أَتَّخِذُهُ مُصَلًّى، فَجَاءَهُ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّىَ؟ \". فَأَشَارَ إِلَى مَكَانٍ مِنَ الْبَيْتِ، فَصَلَّى فِيهِ رَسُولُ اللهِ - ﷺ -. [انظر: ٤٢٤ - مسلم: ٣٣ - فتح: ٢/ ١٥٧]\nذكر فيه حديث ابن عمر: أَذَّنَ بِالصَّلَاةِ فِي لَيْلَةٍ ذَاتِ بَرْدٍ وَرِيحٍ.\nوحديث عتبان.\nوقد سلفا: الأول في الأذان للمسافر (^١)، والثاني في المساجد في البيوت (^٢)، وفيهما أن المطر والريح والظلمة من أعذار الجماعة، وهو إجماع كما حكاه ابن بطال (^٣) وغيره، ولو كان يصلي مع جماعة ليس له، فإذا كان ذلك عذرًا فالمرض أولى، وقد قال إبراهيم النخعي: ما كانوا\n_________\n(^١) برقم (٦٣٢) كتاب: الأذان.\n(^٢) برقم (٤٢٤) كتاب: الصلاة.\n(^٣) \"شرح ابن بطال\" ٢/ ٢٩١. نص إجماع ابن بطال على شدة المطر والظلمة والريح وما أشبه ذلك مباح بأحاديث الباب. وقال ابن المنذر في \"الأوسط\" ٤/ ١٣٩: لا اختلاف أعلمه بين أهل العلم أن للمريض أن يتخلف عن الجماعة من أجل المرض، ونقله ابن حزم في \"المحلى\" ٤/ ٢٠٢ عن المرض والخوف.","vol":"6","page":477},{"text":"يرخصون في ترك الجماعة إلا لخائف أو مريض (^١)، وفي حديث عتبان دلالة على جواز إمامة الأعمى، فإنه - ﵇ - اطلع عليه وأقره.\n_________\n(^١) رواه ابن أبي شيبة ١/ ٣٠٨ (٣٥٢٣).","vol":"6","page":478},{"text":"<span data-type='title' id=toc-647>٤١ - باب هَل يُصَلِّي الإِمَامُ بِمَنْ حَضَرَ؟ وَهَلْ يَخْطُبُ يَوْمَ الجُمُعَةِ فِي المَطَرِ</span>؟\n٦٦٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ قَالَ: حَدَّثَنَا عَبْدُ الْحَمِيدِ صَاحِبُ الزِّيَادِيِّ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ الْحَارِثِ قَالَ: خَطَبَنَا ابْنُ عَبَّاسٍ فِي يَوْمٍ ذِي رَدْغٍ، فَأَمَرَ الْمُؤَذِّنَ، لَمَّا بَلَغَ: حَيَّ عَلَى الصَّلَاةِ. قَالَ: قُلِ الصَّلَاةُ فِي الرِّحَالِ، فَنَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ، فَكَأَنَّهُمْ أَنْكَرُوا، فَقَالَ: كَأَنَّكُمْ أَنْكَرْتُمْ هَذَا، إِنَّ هَذَا فَعَلَهُ مَنْ هُوَ خَيْرٌ مِنِّي -يَعْنِي النَّبِيَّ - ﷺ - إِنَّهَا عَزْمَةٌ، وَإِنِّي كَرِهْتُ أَنْ أُحْرِجَكُمْ. وَعَنْ حَمَّادٍ عَنْ عَاصِمٍ، عَنْ عَبْدِ اللهِ بْنِ الْحَارِثِ، عَنِ ابْنِ عَبَّاسٍ نَحْوَهُ، غَيْرَ أَنَّهُ قَالَ: كَرِهْتُ أَنْ أُؤَثِّمَكُمْ، فَتَجِيئُونَ تَدُوسُونَ الطِّينَ إِلَى رُكَبِكُمْ. [انظر: ٦١٦ - مسلم: ٦٩٩ - فتح: ٢/ ١٥٧]\n\n٦٦٩ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: سَأَلْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ، فَقَالَ: جَاءَتْ سَحَابَةٌ فَمَطَرَتْ حَتَّى سَالَ السَّقْفُ، وَكَانَ مِنْ جَرِيدِ النَّخْل، فَأُقِيمَتِ الصَّلَاةُ، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - يَسْجُدُ فِي الْمَاءِ وَالطِّينِ، حَتَّى رَأَيْتُ أَثَرَ الطِّينِ فِي جَبْهَتِهِ. [٨١٣، ٨٣٦، ٢٠١٦، ٢٠١٨، ٢٠٢٧، ٢٠٣٦، ٢٠٤٠ - مسلم: ١١٦٧ - فتح: ٢/ ١٥٧]\n\n٦٧٠ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا أَنَسُ بْنُ سِيرِينَ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: قَالَ رَجُلٌ مِنَ الأَنْصَارِ: إِنِّي لَا أَسْتَطِيعُ الصَّلَاةَ مَعَكَ. وَكَانَ رَجُلًا ضَخْمًا، فَصَنَعَ لِلنَّبِيِّ - ﷺ - طَعَامًا فَدَعَاهُ إِلَى مَنْزِلِهِ، فَبَسَطَ لَهُ حَصِيرًا وَنَضَحَ طَرَفَ الْحَصِيرِ، صَلَّى عَلَيْهِ رَكْعَتَيْنِ. فَقَالَ رَجُلٌ مِنْ آلِ الْجَارُودِ لأَنَسٍ: أَكَانَ النَّبِيُّ - ﷺ - يُصَلِّي الضُّحَى؟ قَالَ: مَا رَأَيْتُهُ صَلاَّهَا إِلاَّ يَوْمَئِذٍ. [١١٧٩، ٦٠٨٠ - فتح: ٢/ ١٥٧]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث عبد الله بن الحارث: خَطَبَنَا ابن عَبَّاسٍ فِي يَوْمٍ ذِي رَدْغٍ …","vol":"6","page":479},{"text":"الحديث. وقد سلف في باب الكلام في الأذان، ويأتي في الجمعة (^١)، وزاد هنا: \"وإني كرهت أن أحرجكم\" هو بالحاء المهملة من الحرج، وحكى صاحب \"المطالع\" فيه الخاء المعجمة من الخروج، وفي لفظ: \"وأؤثمكم فتجيئون تدوسون الطين إلى ركبكم\". قال الداودي: أي أنه يقع في نفوسكم السخط لما ينالكم من أجل الوحل والطين فتأثمون. وإلى الركب مبالغة، والدوس: الدرس، داست الخيل القتلى: وطئتهم، ودياس البقر منه (^٢)، وسلف هناك تفسير الردغ.\nالثاني:\nحديث أبي سعيد الخدري: جَاءَتْ سَحَابَةٌ فَمَطَرَتْ حَتَّى سَالَ السَّقْفُ، وَكَانَ مِنْ جَرِيدِ النَّخْلِ، فَأُقِيمَتِ الصَّلَاةُ، فَرَأَيْتُ رَسُولَ الله - ﷺ - يَسْجُدُ فِي المَاءِ وَالطِّينِ، حَتَّى رَأَيْتُ أَثَرَ الطِّينِ فِي جَبْهَتِهِ.\nوهذا الحديث أخرجه أيضًا في الصلاة والصوم والاعتكاف (^٣)، ويأتي الكلام عليه إن شاء الله تعالى هناك، وأخرجه مسلم أيضًا، وهو مختصر من حديث مطول في ليلة القدر، وكان ذلك تصديقًا\n_________\n(^١) سلف برقم (٦١٦) كتاب: الأذان. ويأتي برقم (٩٠١) باب: الرخصة إن لم يحضر الجمعة في المطر.\n(^٢) انظر: \"تهذيب اللغة\" ٢/ ١١٣٣، مادة: (داس)، \"لسان العرب\" ٣/ ١٤٥٤، مادة: (دوس)، \"القاموس\" (٥٤٧) مادة: (الدوس).\n(^٣) سيأتي برقم (٨١٣) كتاب: الأذان، باب: السجود على الأنف والسجود على الطين، ويأتي في الصوم في موضعين برقم (٢٠١٦) كتاب: فضل ليلة القدر، وباب: التماس ليلة القدر في السبع الأواخر، وبرقم (٢٠١٨) باب: تحري ليلة القدر في الوتر من العشر الأواخر.\nويأتي في الاعتكاف في موضعين أيضًا برقم (٢٠٣٦) باب: الاعتكاف وخرج النبي - ﷺ - صبيحة عشرين، وبرقم (٢٠٤٠) باب: من خرج من اعتكاف عند الصبح.","vol":"6","page":480},{"text":"لرؤياه فقال: \"إني رأيت ليلة القدر ثم أُنْسِيتها وإني رأيت أسجد في ماء وطين\" (^١)، فلما مطرت تلك الليلة رؤي ذلك في جبهته.\nالثالث:\nحديث أنس بن سيرين، عن أنس: قَالَ رَجُلٌ مِنَ الأَنْصَارِ: إِنِّي لَا أسْتَطِيعُ الصَّلَاةَ مَعَكَ. وَكَانَ رَجُلًا ضَخمًا، فَصَنَعَ لِلنَّبِيٌّ - ﷺ - طَعَامًا فَدَعَاهُ إِلَى مَنْزِلِهِ، فَبَسَط لَهُ حَصِيرًا فصَلَّى عَلَيْهِ رَكعَتَينِ. فَقَالَ رَجُلٌ مِنْ آلِ الجَارُودِ لأنَسٍ: أكَانَ النَّبِيُّ - ﷺ - يُصَلَّي الضُّحَى؟ قَالَ: مَا رَأيْتُهُ صَلَّاهَا إِلَّا يَوْمَئِذٍ.\nهذا الحديث أخرجه البخاري أيضًا في باب صلاة الضحى في الحضر كما ستعلمه (^٢)، ووقع في شرح شيخنا قطب الدين أن البخاري أخرجه في الصلاة على الحصير، ولم نره فيه (^٣)، وأخرجه ابن أبي شيبة من حديث أنس بن سيرين، عن عبد الحميد بن المنذر ابن الجارود، عن أنس قال: صنع بعض عمومتي للنبي - ﷺ - طعامًا فقال: أني أحب أن تأكل في بيتي وتصلي فيه (^٤)، وفي هذِه الرواية إدخال عبد الحميد بين أنس وأنس، وإن كان أنس بن سيرين في\n_________\n(^١) مسلم برقم (١١٦٧) كتاب: الصيام، باب: فضل ليلة القدر والحث على طلبها وبيان محلها وأرجى أوقات طلبها.\n(^٢) سيأتي برقم (١١٧٩) كتاب: التهجد.\nقلت: وسيأتي برقم (٦٠٨٠) كتاب: الآداب، باب: الزيارة.\n(^٣) وبعد مراجعة حديث الباب هناك (٣٨٠٠) وجدنا أن اتفاق القصتين في زيارة النبي - ﷺ - لداعيه وصلاته في بيته هو ما أوقع اللبس عند قطب الدين في \"شرحه\".\nوافتراقهما في الداعي للزيارة: فهنا رجل وهناك امرأة، هو ما تقرر للمصنف هنا فأثبت ذلك على أنهما قصتان فيختلف تخريجهما.\n(^٤) \"المصنف\" ١/ ٣٥٠ (٤٠٢٥) كتاب: الصلوات، باب: في الصلاة على الحصر.","vol":"6","page":481},{"text":"البخاري بسماعه من أنس وهو دال على أن السِّمَن المفرط من أعذار الجماعة، وبه صرح ابن حبان في \"صحيحه\" حيث قال: إن الأعذار عشرة هذا أحدها، وساق الحديث المذكور (^١).\nوفيه أيضًا: إقامة الجماعات في البيوت والمساجد بمن حضر، وعدم تعطيل المساجد في البيوت فيما سلف ولا في المطر والطين أيضًا، ولا شك أن الجمعة يتخلف عنها بعذر المطر كما في غيرها، ويلزم من ذلك ترك الخطبة (^٢).\n_________\n(^١) \"صحيح ابن حبان \" ٥/ ٤١٧ كتاب: الصلاة، باب: فرض الجماعة والأعذار التي تبيح تركها. والحديث في ٥/ ٤٢٦ (٢٠٧٠). وقال: ذكر العذر الرابع وهو السمن المفرط الذي يمنع المرء من حضور الجماعات.\n(^٢) فائدة: لم يذكر المصنف هنا التصريح باسم الرجل، وقد قال ابن رجب في \"فتح الباري\" له ٦/ ٩٣: والظاهر أن هذا الرجل غير عتبان بن مالك، فإن ذاك كان عُذره العمى مع بعد المنزل وحيلولة السيول بينه وبين المسجد. اهـ.\nقال الحافظ ابن حجر في \"الفتح\" ٢/ ١٥٨: قيل إنه عتبان بن مالك، وهو محتمل لتقارب القصتين، لكن لم أر ذلك صريحًا. ثم ذكر ما وقع في رواية ابن ماجه من ذكر الداعي أنه من عمومة أنس، وعتبان عمٌّ لأنس على سبيل المجاز؛ لأنهما قبيلة واحدة وهي الخزرج لكن كل منهما من بطن. اهـ. بتصرف يسير.","vol":"6","page":482},{"text":"<span data-type='title' id=toc-648>٤٢ - باب إِذَا حَضَرَ الطَّعَامُ وَأُقِيمَتِ الصَّلَاةُ</span>\nوَكَانَ ابن عُمَرَ يَبْدَأُ بِالْعَشَاءِ. وَقَالَ أَبُو الدَّرْدَاءِ: مِنْ فِقْهِ المَرْءِ إِقْبَالُهُ عَلَى حَاجَتِهِ حَتَّى يُقْبِلَ عَلَى صَلَاتِهِ وَقَلْبُهُ فَارغٌ.\n\n٦٧١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، قَالَ: سَمِعْتُ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"إِذَا وُضِعَ الْعَشَاءُ وَأُقِيمَتِ الصَّلَاةُ فَابْدَءُوا بِالْعَشَاءِ\". [٥٤٦٥ - مسلم: ٥٥٨ - فتح: ٢/ ١٥٩]\n\n٦٧٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قُدِّمَ الْعَشَاءُ فَابْدَءُوا بِهِ قَبْلَ أَنْ تُصَلُّوا صَلَاةَ الْمَغْرِبِ، وَلَا تَعْجَلُوا عَنْ عَشَائِكُمْ\". [٥٤٦٣ - مسلم: ٥٥٧ - فتح: ٢/ ١٥٩]\n\n٦٧٣ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا وُضِعَ عَشَاءُ أَحَدِكُمْ وَأُقِيمَتِ الصَّلَاةُ فَابْدَءُوا بِالْعَشَاءِ، وَلَا يَعْجَلْ حَتَّى يَفْرُغَ مِنْهُ\". وَكَانَ ابْنُ عُمَرَ يُوضَعُ لَهُ الطَّعَامُ وَتُقَامُ الصَّلَاةُ فَلَا يَأْتِيهَا حَتَّى يَفْرُغَ، وَإِنَّهُ لَيَسْمَعُ قِرَاءَةَ الإِمَامِ. [٦٧٤، ٥٤٦٥ - مسلم: ٥٥٩ - فتح: ٢/ ١٥٩]\n\n٦٧٤ - وَقَالَ زُهَيْرٌ وَوَهْبُ بْنُ عُثْمَانَ: عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا كَانَ أَحَدُكُمْ عَلَى الطَّعَامِ فَلَا يَعْجَلْ حَتَّى يَقْضِيَ حَاجَتَهُ مِنْهُ، وَإِنْ أُقِيمَتِ الصَّلَاةُ\". رَوَاهُ إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، عَنْ وَهْبِ بْنِ عُثْمَانَ، وَوَهْبٌ مَدِينِيٌّ. [انظر: ٦٧٣ - مسلم: ٥٥٩ - فتح: ٢/ ١٥٩]\nذكر فيه أثرين وثلاثة أحاديث:\nالأثر الأول عن ابن عمر قال فيه: وَكَانَ ابن عُمَرَ يَبْدَأ بِالْعَشَاءِ\nذكر أبو محمد معناه مسندًا قريبًا حيث قال: وكان ابن عمر يوضع له الطعام وتقام الصلاة فلا يأتيها حتى يفرغ وأنه ليسمع","vol":"6","page":483},{"text":"قراءة الإمام (^١).\nوفي ابن ماجه من طريق صحيحة: وتعشى ابن عمر ليلة وهو يسمع الإقامة (^٢).\nالثاني: عن أبي الدَّرْدَاء - ﵁ -: مِنْ فِقْهِ المَرْءِ إِقْبَالُهُ عَلَى حَاجَتِهِ حَتَّى يُقْبِلَ عَلَى صَلَاتِهِ وَقَلْبُهُ فَارغٌ. أي: من الشواغل الدنيوية؛ ليقف بين يدي الرب ﷻ على أكمل حال.\nوأما الحديث الأول أخرجه من حديث عائشة ﵂ عَنِ النَّبِيِّ - ﷺ -: \"إِذَا وُضعَ العَشَاءُ وَأُقِيمَتِ الصَّلَاةُ فَابْدَءُوا بِالعَشَاءِ\".\nوأخرجه مسلم أيضًا والنسائي ذكره من حديث أنس مرفوعًا: \"إذا قدم العشاء فابدءوا به قبل أن تصلوا صلاة المغرب ولا تعجلوا عن عشائكم\" وأخرجه البخاري في موضع آخر (^٣) ولمسلم: \"إذا أقيمت الصلاة والعشاء فابدءوا بالعشاء\" (^٤).\nوالثالث: ذكره من حديث عُبَيْدِ بْنِ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ الله، عَنْ نَافِع، عَنِ ابن عُمَرَ مرفوعًا: \"إِذَا وُضِعَ عَشَاءُ أَحَدِكُمْ وَأُقِيمَتِ الصَّلَاةُ فَابْدءُواَ بِالْعَشَاءِ، وَلَا يَعْجَلْ حَتَّى يَفْرُغ مِنْهُ\". وَكَانَ ابن عُمَرَ يُوضَعُ لَهُ الطَّعَامُ وَتُقَامُ الصَّلَاةُ فَلَا يَأْتِيهَا حَتَى يَفْرُغَ، وَإِنَّهُ لَيَسْمَعُ قِرَاءَةَ الإِمَام.\n_________\n(^١) برقم (٦٧٣) كتاب: الأذان، باب: إذا حضر الطعام وأقيمت الصلاة.\n(^٢) \"سنن ابن ماجه\" (٩٣٤) كتاب: إقامة الصلاة، باب: إذا حضرت الصلاة ووضع العشاء.\n(^٣) سيأتي برقم (٥٤٦٥) كتاب: الأطعمة، باب: إذا حضر العشاء فلا يعجل عن عشائه.\n(^٤) مسلم (٥٥٧) كتاب: المساجد، باب: كراهة الصلاة بحضرة الطعام. ولفظه هناك: \"إذا قرب العشاء وحضرت الصلاة، فابدءوا قبل أن تصلوا المغرب … \".","vol":"6","page":484},{"text":"وأخرجه مسلم أيضًا (^١).\nثم قال البخاري: وَقَالَ زُهَيْرٌ وَوَهْبُ بْنُ عُثْمَانَ: عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا كَانَ أَحَدُكُمْ عَلَى الطَّعَامِ فَلَا يَعْجَلْ حَتَّى يَقْضِيَ حَاجَتَهُ مِنْهُ، وَإِنْ أُقِيمَتِ الصَّلَاةُ\". قال: ورَوَاهُ إِبْرَاهِيمُ بْنُ المُنْذِرِ، عَنْ وَهْبِ بْنِ عُثْمَانَ، وَوَهْبٌ مَدِينِيٌّ.\nوأخرجه مسلم من حديث أنس بن عياض عن موسى (^٢)، ووقع للحميدي في \"جمعه\" أنهما أخرجاه من حديث [موسى بن] (^٣) عقبة (^٤)، والبخاري إنما أخرجه تعليقًا كما ترى، ورواه عن موسى حفص بن ميسرة، أخرجه البيهقي (^٥)، ووهب هذا استشهد به البخاري هنا.\nإذا تقرر ذلك فاختلف العلماء في تأويل هذِه الأحاديث (^٦)، فذكر ابن المنذر أنه قال بظاهرها عمر بن الخطاب وابنه عبد الله، وهو قول الثوري وأحمد واسحاق، ووجهه شغل القلب وذهاب كمال الخشوع (^٧). وقال الشافعي: يبدأ بالطعام إذا كانت نفسه شديدة\n_________\n(^١) مسلم (٥٥٩) كتاب: المساجد، باب: كراهة الصلاة بحضرة الطعام.\n(^٢) مسلم (٥٥٩).\n(^٣) ساقطة من (م)، (ج)، أثبتت من \"الجمع بين الصحيحين\" ١/ ٢٠٣.\n(^٤) \"الجمع بين الصحيحين\" ١/ ٢٠٣ (١٣١٤).\n(^٥) \"السنن الكبرى\" ٣/ ٧٣ - ٧٤ كتاب: الصلاة، باب: ترك الجماعة بحضرة الطعام.\n(^٦) جعل العلماء حضور الطعام أو توقان النفس ومدافعة الأخبثين سببًا لترك الجماعة.\nوهم الحنفية والمالكية والشافعية والحنابلة والظاهرية والزيدية. انظر: \"البحر الرائق\" ١/ ٦٠٦، \"حاشية ابن عابدين\" ١/ ٥٥٩، \"قوانين الأحكام الشرعية\" ص ٨٣، \"التاج والإكليل\" ٢/ ٥٦٠، \"الأم\" ١/ ١٣٨، \"المجموع\" ٤/ ٩٩، \"الفروع\" ٢/ ٤١، \"الإنصاف\" ٤/ ٤٦٥، \"المحلى\" ٤/ ٢٠٢، \"نيل الأوطار\" ١/ ٤٨٤.\n(^٧) \"الأوسط\" ٤/ ١٤٠ - ١٤١.","vol":"6","page":485},{"text":"التوقان إليه، فإن لم يكن كذلك ترك العشاء، وإتيان الصلاة أحب إلي (^١)، وذكر ابن حبيب مثل معناه (^٢). وقال ابن المنذر عن مالك: يبدأ بالصلاة إلا أن يكون طعامًا خفيفًا (^٣). وفي الدارقطني: قال حميد: كنا عند أنس فأذن بالمغرب، فقال أنس: أبدءوا بالعشاء وكان عشاؤه خفيفًا.\nوقال أهل الظاهر: لا يجوز لأحد حضر طعامه بين يديه وسمع الإقامة أن يبدأ بالصلاة قبل العشاء، فإن فعل فصلاته باطلة (^٤).\nوالجمهور على الصحة وعلى عدم وجوب الإعادة، وحجتهم أن المعنى بالبداءة بالصلاة ما يخشى من شغل القلب بذلك فيفارقه الخشوع، وربما نقص من حدود الصلاة أو سها فيها، وقد بين هذا المعنى أبو الدرداء فيما سلف من قوله: من فقه المرء إقباله على حاجته حتى يقبل على صلاته وقلبه فارغ، ولو كان إقباله على طعامه فرضًا لم يقل فيه: من فقه المرء أن يبدأ به، بل كان يقول: من الواجب عليه اللازم له أن يبدأ به، فبين العلة في قوله: ابدءوا بالعشاء أنه لما يخاف من شغل البال، وقد رأينا شغل البال في الصلاة لا يفسدها، ألا ترى أنه ﵊ صلى في جبة لها علم فقال: \"خذوها وائتوني بأنبجانية\" (^٥)، فأخبر أنه اشتغل بالعلم ولم تبطل صلاته.\n_________\n(^١) \"الأم\" ١/ ١٣٨، \"الأوسط\" ٤/ ١٤١.\n(^٢) \"النوادر والزيادات\" ١/ ٢٤١.\n(^٣) انظر: \"الأوسط\" ٤/ ١٤١.\n(^٤) \"المحلى\" ٤/ ٢٠٢.\n(^٥) سبق برقم (٣٧٣) كتاب: الصلاة، باب: إذا صلى في ثوب له أعلام ونظر إلى علمها.","vol":"6","page":486},{"text":"وقال عمر بن الخطاب: إني لأجهز جيشي وأنا في الصلاة (^١). وقال - ﵇ -: \"لا يزال الشيطان يأخذ أحدكم فيقول له: اذكر كذا، حتى يظل الرجل لا يدري كم صلى\" (^٢)، ولم يأمرنا بإعادتها لذلك، وإنما يستحب أن يكون المصلي فارغ البال من خواطر الدنيا ليتفرغ لمناجاة ربه -﷿- وقد اشترط بعض الأنبياء على من يغزو معه أن لا يتبعه من ملك بضع امرأة ولم يبن بها، ولا من بنى دارًا ولم يكملها (^٣)؛ ليتفرغ قلبه من شواغل الدنيا، فهذا في الغزو فكيف في الصلاة التي هي أفضل الأعمال، والمصلي واقف بين يدي الله -﷿-، ثم هذِه الكراهة -أعني: كراهة الصلاة بحضرة الطعام الذي يريد أكله- عند الجمهور إذا كان في الوقت سعة، فإن ضاق بحيث لو أكل خرج وقت الصلاة، صلى على حاله؛ محافظة على حرمة الوقت، ولا يجوز تأخيرها.\nوقال بعض أصحابنا: لا يصلي بحال، بل يأكل وإن خرج الوقت؛ لأن مقصود الصلاة الخشوع فلا يفوته، والصواب الأول، وقد ظن قوم أن هذا من باب تقديم حق العبد على حق الحق -﷿-، وليس كذلك، وإنما هو صيانة لحق الحق، ليدخل العباد في العبادة بقلوب غير مشغولة بذكر الطعام، وإنما كان عشاء القوم يسيرًا لا يقطع عن لحاق الجماعة، ومما يؤيد ما قلنا أن الأحاديث محمولة على من تاقت نفسه إلى الطعام، وإن كان الحديث الصحيح: \"لا صلاة\n_________\n(^١) رواه ابن أبي شيبة ٢/ ١٨٨ (٧٩٥١) كتاب: الصلوات، باب: في حديث النفس في الصلاة.\n(^٢) سبق برقم (٦٠٨) كتاب: الأذان، باب: فضل التأذين.\n(^٣) سيأتي برقم (٣١٢٤) كتاب: فرض الخمس، باب: قول النبي - ﷺ - \"أحلت لكم الغنائم\".","vol":"6","page":487},{"text":"بحضرة طعام\" (^١) عام لا سيما وإنكار عائشة على ابن أخيها القاسم بن محمد صلاته بحضرته (^٢).\nرواه ابن حبان في \"صحيحه\" من حديث أنس بن مالك: \"إذا قرب العشاء وأحدكم صائم فليبدأ به قبل الصلاة -صلاة المغرب- ولا تعجلوا عن عشائكم\" (^٣). وفي لفظ: \"فليبدأ بالعشاء قبل صلاة المغرب\" (^٤)، وقال الدارقطني لما ذكرها: ولو لم تصح هذِه الزيادة لكان معلومًا من قاعدة الشرع الأمر بحضور القلب في الصلاة والإقبال عليها. وقال الطبراني في \"الأوسط \": لم يقل فيه: \"وأحدكم صائم … \" إلا عمرو بن الحارث تفرد به موسى بن أعين (^٥)، واستدل بعض العلماء بهذا الحديث على امتداد وقت المغرب، وقال: لو كان مضيقًا لما كان لأحد أن يشتغل فيه بالأكل حتى يفوت (^٦).\n_________\n(^١) رواه مسلم برقم (٥٦٠) كتاب: المساجد، باب: كراهة الصلاة بحضرة الطعام الذي يريد أكله في الحال …\nوابن أبي شيبة ٢/ ١٨٧ (٧٩٤٠) كتاب: الصلوات، باب: في مدافعة الغائط والبول في الصلاة، وابن حبان في \"صحيحه\" ٥/ ٤٣٠ (٢٠٧٤) كتاب: الصلاة، باب: فرض الجماعة والأعذار التي تبيحها. والبيهقي ٣/ ٧٣ كتاب: الصلاة، باب: ترك الجماعة بعذر الأخبثين إذا أخذاه … و٣/ ٧٣ باب: ترك الجماعة بحضرة الطعام ونفسه إليه شديدة التوقان.\n(^٢) مسلم (٥٦٠).\n(^٣) \"صحيح ابن حبان\" ٥/ ٤١٨ - ٤١٩ (٢٠٦٦) كتاب: الصلاة، باب: فرض الجماعة والأعذار التي تبيح تركها.\n(^٤) \"صحيح ابن حبان\" ٥/ ٤٢١ - ٤٢٢ (٢٠٦٨).\n(^٥) \"المعجم الأوسط\" ٥/ ٢٠٠، وفيه: ولم يقل: \"وأحدكم صائم فليبدأ بالعشاء قبل صلاة المغرب\" إلا عمرو …\n(^٦) \"الانتصار\" للكلوذاني ٢/ ١٤٥.","vol":"6","page":488},{"text":"<span data-type='title' id=toc-649>٤٣ - باب إِذَا دُعِيَ الإِمَامُ إِلَى الصَّلَاةِ وَبِيَدِهِ مَا يَأْكُلُ</span>\n٦٧٥ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي جَعْفَرُ بْنُ عَمْرِو بْنِ أُمَيَّةَ، أَنَّ أَبَاهُ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَأْكُلُ ذِرَاعًا يَحْتَزُّ مِنْهَا، فَدُعِيَ إِلَى الصَّلَاةِ، فَقَامَ فَطَرَحَ السِّكِّينَ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٨ - مسلم: ٣٥٥ - فتح: ٢/ ١٦٢]\nحَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، ثَنَا إِبْرَاهِيمُ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ أَخْبَرَنِي جَعْفَرُ بْنُ عَمْرِو بْنِ أُمَيَّةَ، أَنَّ أَبَاهُ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَأْكُلُ ذِرَاعًا يَحْتَزُّ مِنْهَا، فَدُعِيَ إِلَى الصَّلَاةِ، فَقَامَ فَطَرَحَ السِّكِّينَ، فَصَلَّى وَلَمْ يَتَوَضَّأْ.\nهذا الحديث سلف في باب: من لم يتوضأ من لحم الشاة والسويق (^١)، ويأتي إن شاء الله في الجهاد في باب: ما يذكر في السكين (^٢)، وهناك ذكره بالإسناد المذكور بإسقاط صالح، وهذا الحديث يفسر الأمر بالبداءة بالأكل بأنه على الندب لا الوجوب؛ لأنه قام إلى الصلاة وتركه، وقد تأول أحمد بن حنبل من هذا الحديث أن من شرع في الأكل ثم أقيمت الصلاة أنه يقوم إليها ولا يتمادى في الأكل لأنه أخذ منه ما يمنعه من شغل البال، وإنما الذي أمر بالأكل قبل الصلاة من لم يكن بدأ به؛ لئلا يشغل باله به، ورد ابن بطال هذا التأويل بحديث ابن عمر ولا يعجل حتى يقضي حاجته منه، ومن كان على الطعام يقتضي تقدم أكله منه قبل الإقامة، وقد أمره - ﵇ - أن لا يعجل حتى يقضي حاجته منه، وهو خلاف ما تأوله أحمد (^٣).\nقلت: يجوز أن يكون قضى حاجته منه ولا سيما ما علم من قلة أكله - ﷺ -.\n_________\n(^١) سلف برقم (٢٠٨) كتاب: الوضوء.\n(^٢) برقم (٢٩٢٣).\n(^٣) \"شرح ابن بطال\" ٢/ ٢٩٦.","vol":"6","page":489},{"text":"<span data-type='title' id=toc-650>٤٤ - باب مَنْ كَانَ فِي حَاجَةِ أَهْلِهِ فَأُقِيمَت الصَّلَاةُ فَخَرَجَ</span>\n٦٧٦ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا الْحَكَمُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ قَال: سَأَلْتُ عَائِشَةَ: مَا كَانَ النَّبِيُّ - ﷺ - يَصْنَعُ فِي بَيْتِهِ؟ قَالَتْ: كَانَ يَكُونُ فِي مِهْنَةِ أَهْلِهِ -تَعْنِى خِدْمَةَ أَهْلِهِ- فَإِذَا حَضَرَتِ الصَّلَاةُ خَرَجَ إِلَى الصَّلَاةِ. [٥٣٦٣، ٦٠٣٩ - فتح: ٢/ ١٦٢]\nذكر فيه حديث الأسود عن عائشة: مَا كَانَ النَّبِيُّ - ﷺ - يَصْنَعُ فِي بَيْتِهِ؟ قَالَتْ: كَانَ يَكُونُ فِي مِهْنَةِ أَهْلِهِ -تَعْنِي: خِدْمَةَ أَهْلِهِ- فَإِذَا حَضَرَتِ الصَّلَاةُ خَرَج إِلَى الصَّلَاةِ.\nهذا الحديث ذكره أيضًا في باب كيف يكون الرجل في مهنة أهله؟ وسيأتي (^١). والمهنة بكسر الميم وفتحها، وأنكر الأصمعي الكسر (^٢)، وقال غيره: إنه القياس، وقال صاحب \"المحكم\": المَهْنَة والمِهنة والمهَنَة كله: الحذق بالخدمة والعمل (^٣) وفيه أن الأئمة والفضلاء يتناوبون خدمة أمورهم بأنفسهم وأن ذلك من فعل الصالحين اتباعًا لسيدهم.\nقال ابن بطال: ولما لم يذكر في الحديث أنه أزاح عن نفسه هيئة مهنته دل على أن المرء له أن يصلي مشمرًا وكيف كان من حالاته؛ لأنه إنما يكره له التشمير وكف الشعر والثياب إذا كان يقصد بذلك الصلاة، ولذلك قال مالك (^٤): لا بأس أن يقوم إلى الصلاة على هيئة\n_________\n(^١) سيأتي برقم (٦٠٣٩) كتاب: الأدب، وسيأتي أيضا برقم (٥٣٦٣) كتاب: النفقات، باب: خدمة الرجل في أهله.\n(^٢) انظر: \"لسان العرب\" ٧/ ٤٩٠ مادة: مهن.\n(^٣) \"المحكم\" ٤/ ٢٤١ مادة: (هـ - ن - م).\n(^٤) انظر: \"المدونة\" ١/ ٩٥.","vol":"6","page":490},{"text":"جلوسه وبذلته (^١).\nقلت: وأصحابنا كرهوا ذلك (^٢) مطلقًا؛ لإطلاق النهي عنه في الصحيح (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٢٩٦ - ٢٩٧.\n(^٢) انظر: \"البيان\" ٢/ ٣١٩.\n(^٣) يشير المصنف لحديث رواه البخاري برقم (٨١٥) كتاب: الأذان، باب: لا يكف شعرًا، (٨١٦) باب: لا يكف ثوبه في الصلاة.","vol":"6","page":491},{"text":"<span data-type='title' id=toc-651>٤٥ - باب مَنْ صَلَّى بِالنَّاسِ وَهْوَ لَا يُرِيدُ إِلَّا أَنْ يُعَلِّمَهُمْ صَلَاةَ النَّبِيِّ - ﷺ - وَسُنَّتَهُ</span>\n٦٧٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ قَالَ: جَاءَنَا مَالِكُ بْنُ الْحُوَيْرِثِ فِي مَسْجِدِنَا هَذَا فَقَالَ: إِنِّي لأُصَلِّي بِكُمْ، وَمَا أُرِيدُ الصَّلَاةَ، أُصَلِّي كَيْفَ رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي. فَقُلْتُ لأَبِي قِلَابَةَ: كَيْفَ كَانَ يُصَلِّي؟ قَالَ: مِثْلَ شَيْخِنَا هَذَا. قَالَ: وَكَانَ شَيْخًا يَجْلِسُ إِذَا رَفَعَ رَأْسَهُ مِنَ السُّجُودِ قَبْلَ أَنْ يَنْهَضَ فِي الرَّكْعَةِ الأُولَى. [٨٠٢، ٨١٨، ٨٢٤ - فتح: ٢/ ١٦٣]\nذكر فيه حديث أيوب عن أبي قلابة قَالَ: جَاءَنَا مَالِكُ بْنُ الحُوَيْرِثِ فِي مَسْجِدِنَا هذا فَقَالَ: إِنِّي لأُصَلِّي بِكُمْ، وَمَا أُرِيدُ الصَّلَاةَ، أُصَلِّي كَيْفَ رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي. فَقُلْتُ لأَبِي قِلَابَةَ: كَيفَ كَانَ يُصَلِّي؟ قَالَ: مِثْلَ شَيْخِنَا هذا. قَالَ: وَكانَ الشيخ يَجْلِسُ إِذَا رَفَعَ رَأْسَهُ مِنَ السُّجُودِ قَبْلَ أنْ يَنْهَضَ فِي الرَّكْعَةِ الأُولَى.\nالكلام عليه من أوجه:\nأحدها: هذا الحديث من أفراد البخاري، وقد ذكره في مواضع أخر في رفع اليدين وفيمن استوى قاعدًا في وتر من صلاته (^١)، وفي كيف يعتمد على الأرض؟ (^٢)\nثانيها: أبو قلابة تابعي، واسمه عبد الله بن زيد الجرمي، جرم قضاعة البصري، طلب للقضاء فهرب، مات بالعريش، وقد ذهبت يداه ورجلاه وبصره، وهو مع ذلك يحمد الله ويشكره، سنة أربع أو\n_________\n(^١) سيأتي برقم (٨٢٣) كتاب: الأذان.\n(^٢) سيأتي برقم (٨٢٤) كتاب: الأذان.","vol":"6","page":492},{"text":"ست أو سبع ومائة (^١)، ومالك بن الحويرث ليثي له وفادة مات بالبصرة سنة أربع وتسعين (^٢) (^٣).\nثالثها: قوله: فقلت لأبي قلابة: القائل هو أيوب بن أبي تميمة، سيد شباب أهل البصرة (^٤)، وهذا الشيخ هو عمرو بن سلمة، بكسر اللام كما ذكره البخاري في باب كيف يعتمد من الأرض إذا قام من الركعة؟ كما ستعلمه (^٥)، والأشهر أنه لا رؤية له ولا سماع من النبي - ﷺ -، ولأبيه وفادة (^٦).\nرابعها: قوله: إني لأصلي بكم وما أريد الصلاة، أي: أصلي صلاة لأجل التعليم لا لغيره من مقاصد الصلاة، وهو دال على جواز فعل مثل\n_________\n(^١) هو عبد الله بن زيد بن عمرو، ويقال: ابن عامر بن نائل بن مالك بن عبيد بن علقمة بن سعد بن كثير بن غالب أحد الأئمة الأعلام، وهو ابن أخي أبي المهلب الجري، روى عن أنس بن مالك الأنصاري، وأنس بن مالك الكعبي، وجعفر بن عمرو بن أمية الضمري وغيرهم، وروى عنه أشعب بن عبد الرحمن، وأيوب السختياني، وثابت البناني، وخالد الحذاء، قال العجلي: بصري تابعي ثقة، وكان يحمل على عليّ، ولم يرو عنه شيئًا، ولم يسمع من ثوبان شيئًا وروى له الجماعة.\nوانظر ترجمته في \"الجرح والتعديل\" ٥/ الترجمة (٢٦٨)، \"تهذيب الكمال\" ١٤/ ٥٤٢ (٣٢٨٣)، \"سير أعلام النبلاء\" ٤/ ٤٦٨، \"الكاشف\" ٢/ الترجمة (٢٧٥٩).\n(^٢) تقدمت ترجمته في شرح حديث (٨٧).\n(^٣) ورد بهامش الأصل: كذا قال النووي في \"التهذيب\" وصبقه ابن عبد البر في \"الاستيعاب\" وابن طاهر وكذلك قال الدمياطي في حاشية البخاري (…) بأن قال: وفيه نظر، وأما (…) وفي أبي عوانه … ذكر ذلك فيه \"تجريده\" …، والظاهر أنه لم يبق إلى تلك السنة.\n(^٤) تقدمت ترجمته في شرح حديث (١٦).\n(^٥) انظر ترجمته في: \"الاستيعاب\" ٢/ ٢٠٢ (١٠٣٠)، \"أسد الغابة\" ٢/ ٤٣٧ (٢١٩٢)، \"الإصابة\" ٢/ ٧٠ (٣٤١١).\n(^٦) سيأتي برقم (٨٢٤) كتاب: الأذان.","vol":"6","page":493},{"text":"ذلك، وليس هو من باب التشريك في العمل، ودال أيضًا على البيان بالفعل.\nخامسها: هذا الحديث دليل ظاهر على إثبات جلسة الاستراحة، وهو مشهور مذهب الشافعي (^١)، وخالف فيه مالك وأبو حنيفة وجماعات (^٢)، واختلف عن أحمد، والذي اختاره الخلاِل، ورجع إليه آخرًا موافقة الشافعي، وحمل حديث مالك هذا على حالة الضعف بعيد، وكذلك قول من قال: إن مالك بن الحويرث رجل من أهل البادية أقام عند رسول الله - ﷺ - عشرين ليلة، ولعله رآه فعل ذلك في صلاة واحدة لعذر فظن أنه من سنة الصلاة، أبعد وأبعد، لا يقال ذلك فيه. والمسألة مبسوطة في \"شرح العمدة\" فلتراجع منه (^٣)، وأفدت فيه أنها ثابتة في حديث أبي حميد الساعدي (^٤) لا كما نفاها الطحاوي عنه (^٥)، بل هي في البخاري ثابتة في حديث المسيء صلاته في كتاب: الاستئذان، في باب: من رد فقال: عليكم السلام. كما سيأتي (^٦)، وهو من النفائس لا كما نفيت عنه.\n_________\n(^١) \"الأم\" ١/ ١٠١.\n(^٢) انظر: \"عيون المجالس\" ١/ ٣١٤ - ٣١٥، \"البناية\" ٢/ ٢٩٠.\n(^٣) \"الإعلام بفوائد عمدة الأحكام\" ٣/ ١٢٥ - ١٣٢.\n(^٤) رواه أبو داود (٧٣٠ و٩٦٣)، والترمذي (٣٠٤)، وأحمد ٥/ ٤٢٤، وسيأتي برقم (٨٢٨) مختصرًا. وانظر: \"الإرواء\" (٣٠٥).\n(^٥) \"شرح معاني الآثار\" ١/ ٢٦١.\n(^٦) سيأتي برقم (٦٢٥١).","vol":"6","page":494},{"text":"<span data-type='title' id=toc-652>٤٦ - باب أَهْلُ العِلْمِ وَالْفَضْلِ أَحَقُّ بِالإِمَامَةِ</span>\n٦٧٨ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ قَالَ: حَدَّثَنَا حُسَيْنٌ، عَنْ زَائِدَةَ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: حَدَّثَنِي أَبُو بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: مَرِضَ النَّبِيُّ - ﷺ - فَاشْتَدَّ مَرَضُهُ فَقَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ\". قَالَتْ عَائِشَةُ: إِنَّهُ رَجُلٌ رَقِيقٌ، إِذَا قَامَ مَقَامَكَ لَمْ يَسْتَطِعْ أَنْ يُصَلِّيَ بِالنَّاسِ. قَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ\" فَعَادَتْ، فَقَالَ: \"مُرِي أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ، فَإِنَّكُنَّ صَوَاحِبُ يُوسُفَ\". فَأَتَاهُ الرَّسُولُ، فَصَلَّى بِالنَّاسِ فِي حَيَاةِ النَّبِيِّ - ﷺ -. [٣٣٨٥ - مسلم: ٤٢٠ - فتح: ٢/ ١٦٤]\n\n٦٧٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ - ﵂ - أَنَّهَا قَالَتْ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ فِي مَرَضِهِ: \"مُرُوا أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ\". قَالَتْ عَائِشَةُ: قُلْتُ: إِنَّ أَبَا بَكْرٍ إِذَا قَامَ فِي مَقَامِكَ لَمْ يُسْمِعِ النَّاسَ مِنَ الْبُكَاءِ، فَمُرْ عُمَرَ فَلْيُصَلِّ لِلنَّاسِ. فَقَالَتْ عَائِشَةُ: فَقُلْتُ لِحَفْصَةَ: قُولِي لَهُ: إِنَّ أَبَا بَكْرٍ إِذَا قَامَ فِي مَقَامِكَ لَمْ يُسْمِعِ النَّاسَ مِنَ الْبُكَاءِ، فَمُرْ عُمَرَ فَلْيُصَلِّ لِلنَّاسِ. فَفَعَلَتْ حَفْصَةُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَهْ، إِنَّكُنَّ لأَنْتُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ لِلنَّاسِ\". فَقَالَتْ حَفْصَةُ لِعَائِشَةَ: مَا كُنْتُ لأُصِيبَ مِنْكِ خَيْرًا. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ١٦٤]\n\n٦٨٠ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ الأَنْصَارِيُّ -وَكَانَ تَبِعَ النَّبِيَّ - ﷺ - وَخَدَمَهُ وَصَحِبَهُ- أَنَّ أَبَا بَكْرٍ كَانَ يُصَلِّي لَهُمْ فِي وَجَعِ النَّبِيِّ - ﷺ - الَّذِي تُوُفِّيَ فِيهِ، حَتَّى إِذَا كَانَ يَوْمُ الاِثْنَيْنِ وَهُمْ صُفُوفٌ فِي الصَّلَاةِ، فَكَشَفَ النَّبِيُّ - ﷺ - سِتْرَ الْحُجْرَةِ يَنْظُرُ إِلَيْنَا، وَهْوَ قَائِمٌ كَأَنَّ وَجْهَهُ وَرَقَةُ مُصْحَفٍ، ثُمَّ تَبَسَّمَ يَضْحَكُ، فَهَمَمْنَا أَنْ نَفْتَتِنَ مِنَ الْفَرَحِ بِرُؤْيَةِ النَّبِيِّ - ﷺ -، فَنَكَصَ أَبُو بَكْرٍ عَلَى عَقِبَيْهِ لِيَصِلَ الصَّفَّ، وَظَنَّ أَنَّ النَّبِيَّ - ﷺ - خَارِجٌ إِلَى الصَّلَاةِ، فَأَشَارَ إِلَيْنَا النَّبِيُّ - ﷺ - أَنْ أَتِمُّوا صَلَاتَكُمْ، وَأَرْخَى السِّتْرَ، فَتُوُفِّيَ مِنْ يَوْمِهِ. [٦٨١، ٧٥٤، ١٢٠٥، ٤٤٤٨ - مسلم: ٤١٩ - فتح: ٢/ ١٦٤]","vol":"6","page":495},{"text":"٦٨١ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الْوَارِثِ قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسٍ قَالَ: لَمْ يَخْرُجِ النَّبِيُّ - ﷺ - ثَلَاثًا، فَأُقِيمَتِ الصَّلَاةُ، فَذَهَبَ أَبُو بَكْرٍ يَتَقَدَّمُ، فَقَالَ نَبِيُّ اللهِ - ﷺ - بِالْحِجَابِ فَرَفَعَهُ، فَلَمَّا وَضَحَ وَجْهُ النَّبِيِّ - ﷺ - مَا نَظَرْنَا مَنْظَرًا كَانَ أَعْجَبَ إِلَيْنَا مِنْ وَجْهِ النَّبِيِّ - ﷺ - حِينَ وَضَحَ لَنَا، فَأَوْمَأَ النَّبِيُّ - ﷺ - بِيَدِهِ إِلَى أَبِي بَكْرٍ أَنْ يَتَقَدَّمَ، وَأَرْخَى النَّبِيُّ - ﷺ - الْحِجَابَ، فَلَمْ يُقْدَرْ عَلَيْهِ حَتَّى مَاتَ. [انظر: ٦٨٠ - مسلم: ٤١٩ - فتح ٢/ ١٦٤]\n\n٦٨٢ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ حَمْزَةَ بْنِ عَبْدِ اللهِ أَنَّهُ أَخْبَرَهُ عَنْ أَبِيهِ قَالَ: لَمَّا اشْتَدَّ بِرَسُولِ اللهِ - ﷺ - وَجَعُهُ قِيلَ لَهُ فِي الصَّلَاةِ فَقَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ\". قَالَتْ عَائِشَةُ: إِنَّ أَبَا بَكْرٍ رَجُلٌ رَقِيقٌ، إِذَا قَرَأَ غَلَبَهُ الْبُكَاءُ. قَالَ: \"مُرُوهُ فَيُصَلِّي\" فَعَاوَدَتْهُ. قَالَ: \"مُرُوهُ فَيُصَلِّي، إِنَّكُنَّ صَوَاحِبُ يُوسُفَ\". تَابَعَهُ الزُّبَيْدِيُّ، وَابْنُ أَخِي الزُّهْرِيِّ، وَإِسْحَاقُ بْنُ يَحْيَى الْكَلْبِيُّ، عَنِ الزُّهْرِيِّ. وَقَالَ عُقَيْلٌ وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ حَمْزَةَ، عَنِ النَّبِيِّ - ﷺ -. [فتح: ٢/ ١٦٥]\nذكر فيه حديث أبي بكر في مرضه عليه أفضل الصلاة والسلام.\nوقد سلف ذلك في باب حد المريض أن يشهد الجماعة (^١).\nوقال البخاري في آخره: تابعه يعني: يونس في روايته عن الزهري، عن حمزة بن عبد الله، عن أبيه الزبيدي، وابن أخي الزهري، وإسحاق ابن يحيى الكلبي، عن الزهري.\nوقال عقيل ومعمر عن الزهري، عن حمزة، عن النبي - ﷺ -، يعني: مرسلًا (^٢)، فالزهري اختلف عليه فيه كما ترى، والحديث الأول من\n_________\n(^١) انظر \"المغني\" ٢/ ٢١٢ - ٢١٣.\n(^٢) قال البخاري هذا الكلام عقب الحديث الآتي (٦٨٢).","vol":"6","page":496},{"text":"أحاديث الباب يأتي في أحاديث الأنبياء أيضًا (^١)، وأخرجه مسلم (^٢) وسلف هناك من طريق الأسود عن عائشه (^٣).\nوالثاني: من حديث هشام عن أييه عن عائشه.\nوأخرجه مسلم أيضًا (^٤).\nوالثالث: من حديث الزهري عن أنس.\nوأخرجه مسلم أيضًا (^٥).\nوالرابع: من حديث عبد العزيز عن أنس.\nوأخرجه مسلم أيضًا (^٦)، وشيخ البخاري فيه أبو معمر، وهو عبد الله ابن عمرو المقعد، ليس إسماعيل بن إبراهيم بن معمر، ذاك آخر، وهو من شيوخه أيضًا مات سنة ست وثلاثين ومائتين (^٧)، والمقعد مات سنة أربع وعشرين (^٨). وحديث حمزة بن عبد الله عن أبيه شيخ البخاري فيه يحيى بن سليمان، وهو الجعفي الكوفي نزيل مصر، انفرد به البخاري عن الخمسة (…) بواسطة، مات سنة ثمان أو تسع وثلاثين\n_________\n(^١) برقم (٣٣٨٥) باب: قول الله تعالى ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ (٧)﴾ [يوسف: ٧].\n(^٢) \"صحيح مسلم\" (٤٢٠) كتاب: الصلاة، باب: استخلاف الإمام إذا عرض له عذر.\n(^٣) سبق برقم (٦٦٤).\n(^٤) \"صحيح مسلم\" (٤١٨).\n(^٥) \"صحيح مسلم\" (٤١٩).\n(^٦) \"صحيح مسلم\" (٤١٩).\n(^٧) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٣٤٢ (١٠٨٠)، \"الجرح والتعديل\" ٢/ ١٥٧ (٥٢٧)، \"تاريخ بغداد\" ٦/ ٢٧١، \"تهذيب الكمال\" ٣/ ١٩ (٤١٦).\n(^٨) تقدمت ترجمته في شرح حديث (٧٥).","vol":"6","page":497},{"text":"ومائتين (^١) (^٢).\nوالزبيدي محمد بن الوليد الحمصي مات سنة ثمان وأربعين ومائة، سنة مات الأعمش (^٣)، وابن أخي الزهري محمد بن عبد الله بن مسلم قتله غلمانه بأمر ولده في خلافة أبي جعفر (^٤). وتوهم ابن بطال أن حمزة هذا هو حمزة الأسلمي. فقال: روته عائشة وأنس وحمزة الأسلمي وهو عجيب! وإنما هو حمزة بن عبد الله بن عمر بن الخطاب.\nواختلف العلماء فيمن أولى بالإمامة، فقالت طائفة: الأفقه، وبه\n_________\n(^١) انظر تمام ترجمة يحيى بن سليمان في: \"التاريخ الكبير\" ٨/ ٢٨٠ (٢٩٩٩)، \"الجرح والتعديل\" ٩/ ١٥٤ (٦٣٨)، \"الثقات\" ٩/ ٢٦٣، \"تهذيب الكمال\" ٣١/ ٣٦٩ (٦٨٤٢)، \"شذارت الذهب\" ٢/ ٩١.\nوأما قول المصنف -﵀-: انفرد به البخاري عن الخمسة، فيه تحفظ، وذلك لأن الحافظ المزي لما ترجم ليحي هذا في \"التهذيب\" رمز إلى أن البخاري والترمذي أخرجا له، وقال ٣١/ ٣٧١: روى عنه: البخاري، وأحمد بن الحسن الترمذي (ت)، وقال في ترجمة أحمد بن الحسن الترمذي ١/ ٢٩٠ - ٢٩١ (٢٥): روى عن: يحيى بن سليمان الجعفي (ت). وكذا قال الحافظ في \"تهذيب التهذيب\" ٤/ ٣٦٣ بعد أن رمز إلى أن البخاري والترمذي أخرجا له، قال: روى عنه: البخاري، وروى الترمذي عن أحمد بن الحسن الترمذي عنه.\nوفي \"سنن الترمذي\" وجدت حديثًا واحدًا له، لكنه في \"العلل الصغير\" الملحق بكتاب \"السنن\" ٥/ ٧٥٢، قال الترمذي: حدثنا أحمد بن الحسين، حدثنا يحيى بن سليمان الجعفي البصري -﵀- فقد ذهل وغفل عن هذا، أو أنه لم يعتبر كتاب \"العلل\" جزء من \"السنن\". والله اعلم.\n(^٢) ورد بهامش الاصل ما نصه: في \"الكاشف\" توفي سنة ٢٣٧ هـ فقط، وكذلك في \"الصلة\" له.\n(^٣) تقدمت ترجمته في شرح حديث (٧٧).\n(^٤) تقدمت ترجمته في شرح حديث (٢٧).","vol":"6","page":498},{"text":"قال أبو حنيفة ومالك، والشافعي والجمهور (^١). وقال أبو يوسف وأحمد وإسحاق: الأقرأ، وبه قال ابن سيرين وبعض الشافعية (^٢)، ولا شك في اجتماع هذين الوصفين في حق الصديق كما سلف في الباب المشار إليه، ألا ترى إلى قول أبي سعيد: وكان أبو بكر أعلمنا، ومراجعة الشارع بأنه هو الذي يصلي يدل على ترجيحه على جميع الصحابة وتفضيله.\nوحديث أبي مسعود البدري الثابت في مسلم \"يؤم القوم اقرؤهم لكتاب الله\" (^٣) لا يخالف ما نجحن فيه؛ لأنه لا يكاد يوجد إذ ذاك قارئ إلا وهو فقيه، وبعضهم أجاب بأن تقديم الأقرأ كان في أول الإسلام حين كان حفاظ القرآن قليلًا، وقد قُدِّم عمرو بن سلمة وهو صغير على الشيوخ لذلك (^٤)، وكان سالم يؤم المهاجرين والأنصار في مسجد قباء حين أقبلوا من مكة (^٥)؛ لعدم الحُفَّاظ حينئذ.\nوفي الحديث أيضًا أن الإمام إذا عرض له عذر من حضور الجماعة استخلف من يصلي بهم، وأنه لا يستخلف إلا أفضلهم.\nوقوله: (كأن وجهه ورقة مصحف) لا شك أنه - ﵇ - كان وجهه أبيض مشربًا حمرة، فلما اشتد مرضه غلب البياض الحمرة.\nوقوله: (فلما وضح وجهه) أي: ظهر. ويحتمل كما قال ابن التين أن يريد: ظهر لنا بياضه وحسنه؛ لأن الوضاح عند العرب: هو الأبيض اللون الحسنه.\n_________\n(^١) انظر: \"الهداية\" ١/ ٦٠، \"المدونة\" ١/ ٥٨، \"الأم\" ١/ ١٤٠.\n(^٢) انظر: \"البناية\" ٢/ ٣٨٦، \"الأوسط\" ٤/ ١٤٩، \"المغنى\" ٣/ ١١.\n(^٣) مسلم برقم (٦٧٣) كتاب: المساجد، باب: من أحق بالإمامة.\n(^٤) سيأتي برقم (٤٣٠٢) كتاب: المغازي، باب: من شهد الفتح.\n(^٥) يأتي قريبًا برقم (٦٩٢) باب: إمامة العبد المولى، وبرقم (٧١٧٥) كتاب: الأحكام، باب: استقصاء الموالي واستعمالهم.","vol":"6","page":499},{"text":"وقوله: (فهممنا أن نفتتن من الفرح برؤية النبي - ﷺ -) أي: نذهل من الفرح برؤيته.\nوقوله: (ثم تبسم يضحك) إنما كان فرحًا بما رأى من اجتماعهم في مغيبه وإقامة الشريعة، ويجوز أن يكون من باب التأنيس لهم.","vol":"6","page":500},{"text":"<span data-type='title' id=toc-653>٤٧ - باب مَنْ قَامَ إِلَى جَنْبِ الإِمَامِ لِعِلَّةٍ</span>\n٦٨٣ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا ابْنُ نُمَيْرٍ قَالَ: أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: أَمَرَ رَسُولُ اللهِ - ﷺ - أَبَا بَكْرٍ أَنْ يُصَلِّيَ بِالنَّاسِ فِي مَرَضِهِ، فَكَانَ يُصَلِّي بِهِمْ. قَالَ عُرْوَةُ فَوَجَدَ رَسُولُ اللهِ - ﷺ - فِي نَفْسِهِ خِفَّةً، فَخَرَجَ فَإِذَا أَبُو بَكْرٍ يَؤُمُّ النَّاسَ، فَلَمَّا رَآهُ أَبُو بَكْرٍ اسْتَأْخَرَ، فَأَشَارَ إِلَيْهِ أَنْ كَمَا أَنْتَ، فَجَلَسَ رَسُولُ اللهِ - ﷺ - حِذَاءَ أَبِي بَكْرٍ إِلَى جَنْبِهِ، فَكَانَ أَبُو بَكْرٍ يُصَلِّي بِصَلَاةِ رَسُولِ اللهِ - ﷺ - وَالنَّاسُ يُصَلُّونَ بِصَلَاةِ أَبِي بَكْرٍ. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ١٦٦]\nذكر فيه حديث عائشة قَالَتْ: أمَرَ رَسُولُ الله - ﷺ - أَبَا بَكْرِ أنْ يُصَلَّيَ بِالنَّاسِ … الحديث.\nوقد سلف (^١) وأخرجه مسلم أيضًا (^٢)، ولا شك أن سنة الإمامة تقديم الإمام وتأخر الناس عنه. قال ابن بطال: ولا يجوز أن يكون أحد مع الإمام في صف إلا في موضعين:\nأحدهما: العلة التي في هذا الحديث وما كان في معناها، مثل أن يضيق الموضع فلا يقدر على التقدم فيكون معهم في صف ومثل العراة أيضًا إذا أمن أن يرى بعضهم بعضًا.\nوالثاني: أن يكون رجل واحد مع الإمام، فإنه يصلي عن يمينه في الصف معه، كما فعل النبي - ﷺ - بابن عباس إذ أداره من خلفه إلى يمينه (^٣)، فإن صلى الإمام في صف المأمومين لغير عذر فقد أساء وخالف سنة الإمامة، وصلاته تامة (^٤).\n_________\n(^١) برقم (٦٦٤) كتاب: الأذان، باب: حد المريض أن يشهد الجماعة.\n(^٢) مسلم (٤١٨) كتاب: الصلاة، باب: استخلاف الإمام إذا عرض له عذر.\n(^٣) سبق برقم (١١٧) كتاب: العلم، باب: السمر في العلم.\n(^٤) \"شرح ابن بطال\" ٢/ ٣٠١.","vol":"6","page":501},{"text":"وفيما ذكره من الإساءة نظر. وقال الطبري: إنما أقام النبي - ﷺ - أبا بكر إلى جنبه؛ ليعلم الناس تكبير ركوعه وسجوده إذ كان - ﷺ - قاعدًا، وفي القوم ممن يصلي بصلاته ممن لا يراه، ولا يعلم ركوعه ولا سجوده، فبان أن الأئمة إذا كانوا بحيث لا يراهم من يأتم بهم أن يجعلوا بينهم وبين من يأتم بهم علمًا يعلمون بتكبيره وركوعه تكبيرهم وركوعهم، وأن لمن لا يرى الإمام أن يركع بركوع المؤتم به ويسجد بسجوده، وأن ذلك لا يضره، ويجزئه أن لا يرى الإمام في كل ذلك إذا رأى من يصلي بصلاته.\nوقوله: (فلما رآه أبو بكر استأخر): دليل واضح أنه لم يكن عنده مستنكرًا أن يتقدم الرجل عن مقامه الذي قام فيه في صلاته ويتأخر، وذلك عمل في الصلاة عن غيرها، فلما كان نظير ذلك يفعله فاعل في صلاته لأمر دعاه إليه فذلك جائز (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٠١ - ٣٠٢.","vol":"6","page":502},{"text":"<span data-type='title' id=toc-654>٤٨ - باب مَنْ دَخَلَ لِيَؤُمَّ النَّاسَ فَجَاءَ الإِمَامُ الأوَّلُ فَتَأَخَّرَ الأَوَّلُ أَوْ لَمْ يَتَأَخَّرْ، جَازَتْ صَلَاتُهُ</span>\n٦٨٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي حَازِمِ بْنِ دِينَارٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - ذَهَبَ إِلَى بَنِي عَمْرِو بْنِ عَوْفٍ لِيُصْلِحَ بَيْنَهُمْ، فَحَانَتِ الصَّلَاةُ، فَجَاءَ الْمُؤَذِّنُ إِلَى أَبِي بَكْرٍ فَقَالَ: أَتُصَلِّي لِلنَّاسِ فَأُقِيمَ؟ قَالَ: نَعَمْ. فَصَلَّى أَبُو بَكْرٍ، فَجَاءَ رَسُولُ اللهِ - ﷺ - وَالنَّاسُ فِي الصَّلَاةِ، فَتَخَلَّصَ حَتَّى وَقَفَ فِي الصَّفِّ، فَصَفَّقَ النَّاسُ -وَكَانَ أَبُو بَكْرٍ لَا يَلْتَفِتُ فِي صَلَاتِهِ- فَلَمَّا أَكْثَرَ النَّاسُ التَّصْفِيقَ الْتَفَتَ فَرَأَى رَسُولَ اللهِ - ﷺ -، فَأَشَارَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - أَنِ امْكُثْ مَكَانَكَ، فَرَفَعَ أَبُو بَكْرٍ - ﵁ - يَدَيْهِ، فَحَمِدَ اللهَ عَلَى مَا أَمَرَهُ بِهِ رَسُولُ اللهِ - ﷺ - مِنْ ذَلِكَ، ثُمَّ اسْتَأْخَرَ أَبُو بَكْرٍ حَتَّى اسْتَوَى فِي الصَّفِّ، وَتَقَدَّمَ رَسُولُ اللهِ - ﷺ - فَصَلَّى، فَلَمَّا انْصَرَفَ قَالَ: \"يَا أَبَا بَكْرٍ، مَا مَنَعَكَ أَنْ تَثْبُتَ إِذْ أَمَرْتُكَ؟ \". فَقَالَ أَبُو بَكْرٍ: مَا كَانَ لاِبْنِ أَبِي قُحَافَةَ أَنْ يُصَلِّيَ بَيْنَ يَدَىْ رَسُولِ اللهِ - ﷺ -. فَقَالَ رَسُولُ اللهِ - ﷺ - \"مَا لِي رَأَيْتُكُمْ أَكْثَرْتُمُ التَّصْفِيقَ؟! مَنْ رَابَهُ شَيْءٌ فِي صَلَاتِهِ فَلْيُسَبِّحْ، فَإِنَّهُ إِذَا سَبَّحَ الْتُفِتَ إِلَيْهِ، وَإِنَّمَا التَّصْفِيقُ لِلنِّسَاءِ\". [١٢٠١، ١٢٠٤، ١٢١٨، ١٢٣٤، ٢٦٩٠، ٢٦٩٣، ٧١٩٠ - مسلم: ٤٢١ - فتح: ٢/ ١٦٧]\nفِيهِ: عَائِشَةُ عَنِ النَّبِيِّ - ﷺ -.\nقلت: تقدم في صلاته - ﵇ - في مرضه (^١).\nثم ساق حديث سهل بن سعد الساعدي أَنَّ رَسُولَ اللهِ - ﷺ - ذَهَبَ إلَى بَنِي عَمْرِو بْنِ عَوْفٍ لِيُصْلِحَ بَيْنَهُمْ … إلى آخره.\nوالكلام عليه من وجوه:\nأحدها:\n_________\n(^١) سبق برقم (٦٦٤).","vol":"6","page":503},{"text":"هذا الحديث أخرجه البخاري في سبعة مواضع هنا، وثلاثة في الصلاة فيما يجوز من التسبيح والحمد للرجال، ورفع الأيدي فيها لأمر ينزل به، والإشارة فيها والسهو والصلح والأحكام (^١)، وأخرجه مسلم أيضًا (^٢).\nثانيها:\nبنو عمرو بن عوف من ولد مالك بن الأوس من الأنصار وكانوا بقباء فصلى - ﵇ - الظهر ثم أتاهم ليصلح بينهم، وكان لينهم شر وقتال وتراموا بالحجارة، فحبس وحانت الصلاة.\nثالثها:\nفيه ذهاب الإمام للإصلاح بين رعاياه؛ لئلا يختلفوا فيفسد حالهم، وفضل الإصلاح بين الناس.\nرابعها:\nقوله: (فحانت الصلاة فجاء المؤذن إلى أبي بكر) هو بلال؛ إذ في أبي داود فقال -يعني: ﵇ - لبلال: \"إن حضرت صلاة العصر ولم آتك فمر أبا بكر فليصل بالناس\" فلما حضرت العصر أذن بلال ثم أقام، ثم أمر أبا بكر فتقدم (^٣)، وفي هذِه الرواية بيان أن هذِه الصلاة هي العصر،\n_________\n(^١) سيأتى برقم (١٢٠١) كتاب: العمل في الصلاة، باب: ما يجوز من التسبيح والحمد في الصلاة للرجال. و(١٢٠٤) باب: التصفيق للنساء. و(١٢٣٤) كتاب: السهو، باب: الإشارة في الصلاة. و(٢٦٩٠) كتاب: الصلح، باب: ما جاء في الإصلاح بين الناس. و(٢٦٩٣) باب: قول الإمام لأصحابه: اذهبوا بنا نصلح. و(٧١٩٠) كتاب: الأحكام، باب: الإمام يأتي قومًا فيصلح بينهم.\n(^٢) \"صحيح مسلم\" برقم (٤٢١) كتاب: الصلاة، باب: تقديم الجماعة من يصلي بهم إذا تأخر الإمام ولم يخافوا مفسدة بالتقديم.\n(^٣) \"سنن أبي داود\" (٩٤١) كتاب: الصلاة، باب: التصفيق في الصلاة.","vol":"6","page":504},{"text":"وقد جاء أيضًا في بعض طرقه.\nخامسها:\nقوله: فقال: أتصلي للناس فأقيم؟: فيه سبع فوائد:\nالأولى: تقديم غير الإمام إذا تأخر ولم يخف فتنة وإنكار من الإمام، وتقديم الناس لأنفسهم إذا غاب.\nالثانية: تقديم الأصلح والأفضل.\nالثالثة: عرض المؤذن وغيره التقدم على الفاضل وموافقته.\nالرابعة: تفضيل الصديق - ﵁ - حيث قدم وإشارته - ﷺ - بالثبات على حاله، ذكره ابن الجوزي وابن التين والنووي (^١)، وقد أفدناك أن الشارع هو الذي قدمه.\nالخامسة: تفضيل الصلاة في أول الوقت.\nوقال ابن التين: إنهم خافوا فوت الوقت، وظنوا أنه - ﵇ - لا يأتيهم في الوقت، ففيه المحافظة على الأوقات.\nالسادسة: أن الإقامة لا تصح إلا عند إرادة الدخول في الصلاة؛ لقوله: أتصلي فأقيم؟.\nالسابعة: أن المؤذن هو الذي يقيم، وهذا هو السنة، فإن أقام غيره كان خلاف السنة، نعم يعتد بأذانه عند الجمهور.\nسادسها:\nقوله: (فجاء رسول الله - ﷺ - والناس في الصلاة): جاء في رواية أخرى: أنه جاء بعد أن كبر الصديق وكبر الناس، وخرق رسول الله\n_________\n(^١) انظر: \"صحيح مسلم بشرح النووي\" ٤/ ١٣٧.","vol":"6","page":505},{"text":"- ﷺ - ليصل إلى موضعه (^١). ففيه جواز فعل الإمام ذلك عند الحاجة إليه لخروجه لطهارة أو رعاف أو نحوهما، ورجوعه، وكذا من احتاج من المأمومين إلى الخروج لعذر.\nسابعها:\nقوله: وكان أبو بكر لا يلتفت في صلاته، إنما كان لا يلتفت للنهي عنه في البخاري كما سيأتي (^٢). قال ابن عبد البر: وجمهور العلماء على أن الالتفات لا يفسد الصلاة إذا كان يسيرًا (^٣). قلت: وهذا إذا كان لحاجة فإن كان فلا كراهة، وسيعقد البخاري له بابًا ستعلمه بعد فيما سيأتي (^٤)، وفي أبي داود من حديث سهل بن الحنظلية: فجعل رسول الله - ﷺ - يصلي وهو يلتفت إلى الشعب، وكان أرسل إليه فارسًا. قال الحاكم: سنده صحيح (^٥)، وكذا التفات الصديق عند الإكثار من التصفيق ولم ينكره عليه.\nثامنها: رَفْع أبي بكر يديه بحمد الله كان إشارة منه لا كلامًا، كذا قال ابن الجوزي، ويحتمل خلافه. قال مالك: من أُخبر في صلاته بسرور فحمد الله تعالى لا يضر صلاته، وله أن يتركه تواضعًا وشكرًا لله تعالى وللمنعِم به. قال ابن القاسم فيه: ومن أُخبر بمصيبة فاسترجع وأُخبر بشيء فقال: الحمد لله على كل حال. (أو قال:\n_________\n(^١) سيأتي برقم (١٢٣٤) كتاب: السهو، باب: الإشارة في الصلاة.\n(^٢) سيأتي برقم (٧٥١) كتاب: الأذان، باب: الالتفات في الصلاة.\n(^٣) \"التمهيد\" ٢١/ ١٠٣.\n(^٤) سيأتي برقم (٧٥١) كتاب: الأذان، باب: الالتفات في الصلاة.\n(^٥) أبو داود (٩١٦، ٢٥٠١)، \"المستدرك\" ١/ ٢٣٧. ورواه أيضًا البيهقي ٩/ ١٤٩، والحديث صححه الألباني في \"صحيح أبي داود\" (٨٥٠، ٢٢٥٩).","vol":"6","page":506},{"text":"الذي) (^١) بنعمته تتم الصالحات، لا يعجبني، وصلاته مجزئة. قال أشهب: إلا أن يريد بذلك قطع الصلاة (^٢).\nقلت: وفيه شكر الله تعالى على الوجاهة في الدين، وأن ذلك من أعظم النعم، قال تعالى في عيسى: ﴿وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ﴾ [آل عمران: ٤٥]. وفيه جواز إعلام المصلي بما يسره.\nتاسعها:\nإنما لم يثبت أبو بكر عند الإشارة إليه بالثبوت، وإن كان فيه مخالفة؛ لأنه فهم أنها إشارة تكريم لا إلزام، ويدل عليه شق الشارع الصفوف حتى خلص إليه، فلولا أنه أراد الإمامة لصلى حيث انتهى.\nوقوله: (ما كان لابن أبي قحافة أن يصلي بين يدي رسول الله - ﷺ -) - أي: لأن الكبير شأنه التقدم، ويجوز أن يكون الصديق خاف حدوث حادث في الصلاة يغير حكمًا، فلم يتول الصلاة مع وجوده.\nالعاشر:\nقوله: (وتقدم رسول الله - ﷺ - فصلى) استدل به أصحابنا على جواز اقتداء المصلي بمن يحرم بالصلاة بعده، فإن الصديق أحرم بالصلاة أولًا ثم اقتدى به حين أحرم بعده، وهو أظهر القولين عندنا، وفيه الصلاة بإمامين على التعاقب، وقد سلف. ونقل ابن بطال عن الأكثرين المنع بغير عذر، قال ابن بطال: لا أعلم من يقول: إن من كبرّ قبل إمامه فصلاته تامة إلا الشافعي؛ بناءً على مذهبه أن صلاة المأموم غير مرتبطة\n_________\n(^١) في الأصل: (قال الداودي:)، وهو غير مناسب للسياق، والمثبت من \"النوادر والزيادات\" ١/ ٢٣١.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٢٣١.","vol":"6","page":507},{"text":"بصلاة الإمام، وسائر الفقهاء لا يجيزون صلاة من كبرّ قبل إمامه (^١).\nالحادي عشر:\nاستنبط ابن بطال وغيره جواز الاستخلاف من هذا الحديث (^٢) ووجهه أن الصديق صار مأمومًا بعد أن كان إمامًا، وبنى القوم على صلاتهم، فكذا إذا خرج من الصلاة لسبق حدث ونحوه يقدم رجلًا، وهو أظهر قولي الشافعي، وبه قال عمر، وعلى، والحسن، وعلقمة وعطاء، والنخعي، والثوري، ومالك، وأبو حنيفة (^٣)، وقال الشافعي مرة وأهل الظاهر: لا يستخلف (^٤)، وادعى بعض المالكية أن تأخر الصديق وتقدم الشارع من خواصه؛ لأنهم كانوا يقدموه بالإحرام ولا يفعل ذلك بعده، وليس بظاهر.\nوعن ابن القاسم في الإمام يحدث فيستخلف ثم ينصرف، فيأتي ثم يخرج المستخلف ويتم الأول بالناس أن الصلاة تامة، فإذا تمت الصلاة فينبغي أن يشير إليهم حتى يتم لنفسه، ثم يسلم ويسلموا، فيجوز التقدم والتأخر في الصلاة (^٥). قال ابن بطال: وهذا القول مطابق للحديث، وبه ترجم البخاري، وأكثر الفقهاء لا يقولون ذلك؛ لأنه لا يجوز عندهم الاستخلاف في الصلاة إلا لعذر، وقال أولًا: هذا الحديث رد على الشافعي وأهل الظاهر في إنكارهم الاستخلاف (^٦). وقد عرفت أنه قول عنده، وأن أظهر قوليه جوازه.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٠٥.\n(^٢) \"شرح ابن بطال\" ٢/ ٣٠٣.\n(^٣) \"الهداية\" ١/ ٦٤، \"النوادر والزيادات\" ١/ ٣١٥، انظر: \"المجموع\" ٤/ ١٤١.\n(^٤) انظر: \"التهذيب\" ١/ ٣٠١، \"المجموع\" ٤/ ١٣٨.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٣١١.\n(^٦) \"شرح ابن بطال\" ٢/ ٣٠٢.","vol":"6","page":508},{"text":"الثاني عشر:\nقوله: \"من نابه شيء في صلاته فليسبح، فإنه إذا سبح التفت إليه وإنما التصفيق للنساء\"، وفي رواية أخرى للبخاري: \"فليقل: سبحان الله، فإنه لا يسمعه أحد حين يقول سبحان الله إلا التفت\" (^١).\nالتصفيق: هو التصفيح -بالحاء- سواءً صفق بيده أو صفح، وقيل:\nهو بالحاء: الضرب بظاهر اليد وإحداهما على باطن الأخرى. وقيل: بل بإصبعين من إحديهما على صفحة الأخرى، وهو الإنذار والتنبيه، وبالقاف: ضرب إحدى الصفحتين على الأخرى، وهما للهو واللعب.\nوقال أبو داود: قال عيسى بن أيوب: التصفيح للنساء (^٢). يحتمل أنهم ضربوا بأكفهم على أفخاذهم.\nقلت: وإن ضربت المرأة كان ببطن كفها الأيمن على ظهر كفها الأيسر، ولا يضرب ببطن كف على كف على وجه اللعب واللهو، فإن فعلت ذلك على وجه اللعب بطلت صلاتها؛ لمنافاة الصلاة، واحتج به الجماعة -كما قال ابن التين- من الحذاق على أبي حنيفة في قوله: إن سبح الرجل لغير إمامه لم تجزه صلاته (^٣).\nومذهب مالك والشافعي: إذا سبح الأعمى خوف أن يقع في بئر أو خوفًا من دابة أو حية أنه جائز (^٤). وقال أصحاب أبي حنيفة: إن معنى قوله: \"فليسبح\" أي: لإمامه إذا سهى؛ لأن سهو إمامه سهو له،\n_________\n(^١) سيأتي برقم (١٢٣٤) كتاب: السهو، باب: الإشارة في الصلاة.\n(^٢) \"سنن أبي داود\" (٩٤٢) كتاب: الصلاة، باب: التصفيق في الصلاة.\n(^٣) انظر: \"الهداية\" ١/ ٦٦.\n(^٤) \"المدونة\" ١/ ٩٨، \"روضة الطالبين\" ١/ ٢٩١، وهو مذهب الحنابلة انظر \"المغني\" ٢/ ٤٥٤.","vol":"6","page":509},{"text":"فأجاز له هذا؛ لأنه من مصلحة الصلاة. وأجاب عند بعضهم بأن الخبر خرج على سبب كما سلف، فتصفيقهم؛ ليُعلموا الصديق بمجيئه - ﵇ -، وإنما كان السبب مع غير الإمام، وهذا لا يعود إلى الإمام، فما كان مثل هذا السبب جائز، لكن قوله: \"من نابه شيء\" عام فيما كان مع الإمام وغيره. وقال مالك: إنما قال ذلك على معنى العتب لما فعل، أي: ذلك للنساء فهو ذم للتصفيق، فالمرأة تسبح كالرجل؛ لقوله - ﵇ - \"من نابه شيء\" و(من) تقع على الذكور والإناث. قال: والتصفيق منسوخ بقوله: \"من نابه شيء في صلاته فليسبح\" وأنكره بعضهم. وقال: لأنه لا يختلف أن أول الحديث لا ينسخ آخره، ومذهب الشافعي والأوزاعي يخصص النساء بالتصفيق وهو ظاهر الحديث.\nوفي أبي داود: \"وإذا نابكم شيء في الصلاة فليسبح الرجال وليصفح النساء\" (^١)، وسيأتي في البخاري في بابه من حديث أبي هريرة (^٢)، وهو في مسلم: التسبيح للرجال والتصفيق للنساء في الصلاة (^٣).\n_________\n(^١) \"سنن أبي داود\" (٩٤٠ - ٩٤١) كتاب: الصلاة، باب: التصفيق في الصلاة.\n(^٢) برقم (١٢٠٣) كتاب: العمل في الصلاة، باب: التصفيق للنساء.\n(^٣) مسلم (٤٢٢) كتاب: الصلاة، باب: تسبيح الرجل وتصفيق المرأة إذ نابهما شيء في الصلاة.","vol":"6","page":510},{"text":"<span data-type='title' id=toc-655>٤٩ - باب إِذَا اسْتَوَوْا فِي القِرَاءَةِ فَلْيَؤُمَّهُمْ أَكْبَرُهُمْ</span>\n٦٨٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ قَالَ: قَدِمْنَا عَلَى النَّبِيِّ - ﷺ - وَنَحْنُ شَبَبَةٌ، فَلَبِثْنَا عِنْدَهُ نَحْوًا مِنْ عِشْرِينَ لَيْلَةً، وَكَانَ النَّبِيُّ - ﷺ - رَحِيمًا فَقَالَ: \"لَوْ رَجَعْتُمْ إِلَى بِلَادِكُمْ فَعَلَّمْتُمُوهُمْ، مُرُوهُمْ فَلْيُصَلُّوا صَلَاةَ كَذَا فِي حِينِ كَذَا، وَصَلَاةَ كَذَا فِي حِينِ كَذَا، وَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ\". [انظر: ٦٢٨ - مسلم: ٦٧٤ - فتح: ٢/ ١٧٠]\nذكر فيه حديث مالك بن الحويرث قَالَ: قَدِمْنَا عَلَى النَّبِيِّ - ﷺ - وَنَحْنُ شَبَبَةٌ .. الحديث.\nسلف في الأذان (^١)، وذكرنا هناك أنه قدم الأكبر للتساوي في شروط الإمامة، ورجحان أحدهما بالسن. وإن كان يحتمل أن بعضهم أسرع حفظًا وأقبل لما يتعلمه عن بعضهم، لكنهم تساووا في تعليم ما يجزئهم الصلاة به؛ فلأجل ذلك ذكر الأسن، وإلا فالأسن إذا اجتمع وكان من هو أصغر منه أقرأ قدم الأقرأ، كما في حديث عمرو بن سلمة وهو صبي في مسجد عشيرته، وفيهم الشيوخ والكهول (^٢). لكن سلف لك أن الأفقه أولى منه وأن هذا كان أول الحال.\n_________\n(^١) برقم (٦٢٨) باب: من قال: ليؤذن في السفر مؤذن واحد. و(٦٣٠ - ٦٣١) باب: الأذان للمسافر، وإذا كانوا جماعة، والإقامة، وكذلك بعرفة وجمع. و(٦٥٨) باب: اثنان فما فوقهما جماعة.\n(^٢) سيأتي هذا الحديث برقم (٤٣٠٢) وتقدم تخريجه.","vol":"6","page":511},{"text":"<span data-type='title' id=toc-656>٥٠ - باب إِذَا زَارَ الإِمَامُ قَومًا فَأَمَّهُمْ</span>\n٦٨٦ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ قَالَ: سَمِعْتُ عِتْبَانَ بْنَ مَالِكٍ الأَنْصَارِيَّ قَالَ: أسْتَأْذَنَ النَّبِيُّ - ﷺ - فَأَذِنْتُ لَهُ، فَقَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ مِنْ بَيْتِكَ؟ \". فَأَشَرْتُ لَهُ إِلَى الْمَكَانِ الَّذِي أُحِبُّ، فَقَامَ وَصَفَفْنَا خَلْفَهُ، ثُمَّ سَلَّمَ وَسَلَّمْنَا. ﴿انظر: ٤٢٤ - مسلم: ٣٣ - فتح: ٢/ ١٧٢]\nذكر فيه حديث محمود بن الرييع: سَمِعتُ عِتْبَانَ بْنَ مَالِكٍ الأَنْصَارِيَّ قَالَ: اسْتَأْذَنَ النَّبِيُّ - ﷺ - فَأذِنْتُ لَهُ، فَقَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ مِنْ بَيْتِكَ؟ \" .. الحديث. تقدم في باب المساجد فيِ البيوت وغيره (^١).\n_________\n(^١) برقم (٤٢٥) كتاب: الصلاة. و(٦٦٧) كتاب: الأذان، باب: الرخصة في المطر والعلة أن يصلي في محله.","vol":"6","page":512},{"text":"<span data-type='title' id=toc-657>٥١ - باب إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ</span>\nوَصَلَّى النَّبِيُّ - ﷺ - فِي مَرَضِهِ الذِي تُوُفِّيَ فِيهِ بِالنَّاسِ وَهْوَ جَالِسٌ. [انظر ٩٨] وَقَالَ ابن مَسْعُودٍ: إِذَا رَفَعَ قَبْلَ الإِمَامِ يَعُودُ فَيَمْكُثُ بِقَدْرِ مَا رَفَعَ ثُمَّ يَتْبَعُ الإِمَامَ. وَقَالَ الحَسَنُ فِيمَنْ يَرْكَعُ مَعَ الإِمَامِ رَكعَتَيْنِ وَلَا يَقْدِرُ عَلَى السُّجُودِ: يَسْجُدُ لِلرَّكْعَةِ الآخِرَةِ سَجْدَتَيْنِ، ثُمَّ يَقْضِي الرَّكْعَةَ الأُولَى بِسُجُودِهَا. وَفِيمَن نَسِيَ سَجْدَةً حَتَّى قَامَ: يَسْجُدُ.\n\n٦٨٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ قَالَ: حَدَّثَنَا زَائِدَةُ عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ: دَخَلْتُ عَلَى عَائِشَةَ فَقُلْتُ: أَلَا تُحَدِّثِينِي عَنْ مَرَضِ رَسُولِ اللهِ - ﷺ -؟ قَالَتْ: بَلَى، ثَقُلَ النَّبِيُّ - ﷺ - فَقَالَ: \"أَصَلَّى النَّاسُ؟ \". قُلْنَا: لَا، هُمْ يَنْتَظِرُونَكَ. قَالَ: \"ضَعُوا لِي مَاءً فِي الْمِخْضَبِ\". قَالَتْ: فَفَعَلْنَا، فَاغْتَسَلَ، فَذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ، ثُمَّ أَفَاقَ فَقَالَ - ﷺ -: \"أَصَلَّى النَّاسُ؟ \". قُلْنَا لَا، هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللهِ. قَالَ: \"ضَعُوا لِي مَاءً فِي الْمِخْضَبِ\". قَالَتْ: فَقَعَدَ فَاغْتَسَلَ، ثُمَّ ذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ، ثُمَّ أَفَاقَ فَقَالَ: \"أَصَلَّى النَّاسُ؟ \". قُلْنَا: لَا، هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللهِ. فَقَالَ: \"ضَعُوا لِي مَاءً فِي الْمِخْضَبِ\"، فَقَعَدَ فَاغْتَسَلَ، ثُمَّ ذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ، ثُمَّ أَفَاقَ فَقَالَ: \"أَصَلَّى النَّاسُ؟ \". فَقُلْنَا: لَا، هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللهِ -وَالنَّاسُ عُكُوفٌ فِي الْمَسْجِدِ يَنْتَظِرُونَ النَّبِيَّ - ﵇ - لِصَلَاةِ الْعِشَاءِ الآخِرَةِ- فَأَرْسَلَ النَّبِيُّ - ﷺ - إِلَى أَبِي بَكْرٍ بِأَنْ يُصَلِّيَ بِالنَّاسِ، فَأَتَاهُ الرَّسُولُ فَقَالَ إِنَّ رَسُولَ اللهِ - ﷺ - يَأْمُرُكَ أَنْ تُصَلِّيَ بِالنَّاسِ. فَقَالَ أَبُو بَكْرٍ -وَكَانَ رَجُلًا رَقِيقًا-: يَا عُمَرُ، صَلِّ بِالنَّاسِ. فَقَالَ لَهُ عُمَرُ: أَنْتَ أَحَقُّ بِذَلِكَ. فَصَلَّى أَبُو بَكْرٍ تِلْكَ الأَيَّامَ، ثُمَّ إِنَّ النَّبِيَّ - ﷺ - وَجَدَ مِنْ نَفْسِهِ خِفَّةً، فَخَرَجَ بَيْنَ رَجُلَيْنِ -أَحَدُهُمَا الْعَبَّاسُ- لِصَلَاةِ الظُّهْرِ، وَأَبُو بَكْرٍ يُصَلِّي بِالنَّاسِ، فَلَمَّا رَآهُ أَبُو بَكْرٍ ذَهَبَ لِيَتَأَخَّرَ، فَأَوْمَأَ إِلَيْهِ النَّبِيُّ - ﷺ - بِأَنْ لَا يَتَأَخَّرَ. قَالَ: \"أَجْلِسَانِى إِلَى جَنْبِهِ\". فَأَجْلَسَاهُ إِلَى جَنْبِ أَبِي بَكْرٍ. قَالَ فَجَعَلَ أَبُو بَكْرٍ يُصَلِّي وَهْوَ يَأْتَمُّ بِصَلَاةِ النَّبِيِّ - ﷺ -","vol":"6","page":513},{"text":"وَالنَّاسُ بِصَلَاةِ أَبِي بَكْرٍ، وَالنَّبِيُّ - ﷺ - قَاعِدٌ. قَالَ عُبَيْدُ اللهِ: فَدَخَلْتُ عَلَى عَبْدِ اللهِ بْنِ عَبَّاسٍ فَقُلْتُ لَهُ: أَلَا أَعْرِضُ عَلَيْكَ مَا حَدَّثَتْنِي عَائِشَةُ عَنْ مَرَضِ النَّبِيِّ - ﷺ -؟ قَالَ: هَاتِ. فَعَرَضْتُ عَلَيْهِ حَدِيثَهَا، فَمَا أَنْكَرَ مِنْهُ شَيْئًا، غَيْرَ أَنَّهُ قَالَ: أَسَمَّتْ لَكَ الرَّجُلَ الَّذِي كَانَ مَعَ الْعَبَّاسِ؟ قُلْتُ: لَا. قَالَ: هُوَ عَلِيٌّ. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ١٧٢]\n\n٦٨٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، أَنَّهَا قَالَتْ: صَلَّى رَسُولُ اللهِ - ﷺ - فِي بَيْتِهِ وَهْوَ شَاكٍ، فَصَلَّى جَالِسًا وَصَلَّى وَرَاءَهُ قَوْمٌ قِيَامًا، فَأَشَارَ إِلَيْهِمْ أَنِ اجْلِسُوا، فَلَمَّا انْصَرَفَ قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا\". [١١١٣، ١٢٣٦، ٥٦٥٨ - مسلم: ٤١٢ - فتح: ٢/ ١٧٣]\n\n٦٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ ابْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ فَرَسًا فَصُرِعَ عَنْهُ، فَجُحِشَ شِقُّهُ الأَيْمَنُ، فَصَلَّى صَلَاةً مِنَ الصَّلَوَاتِ وَهْوَ قَاعِدٌ، فَصَلَّيْنَا وَرَاءَهُ قُعُودًا، فَلَمَّا انْصَرَفَ قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا صَلَّى قَائِمًا فَصَلُّوا قِيَامًا، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِذَا قَالَ سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: رَبَّنَا وَلَكَ الْحَمْدُ. وَإِذَا صَلَّى قَائِمًا فَصَلُّوا قِيَامًا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا أَجْمَعُونَ\". قَالَ أَبُو عَبْدِ اللهِ: قَالَ الْحُمَيْدِيُّ: قَوْلُهُ: \"إِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا\". هُوَ فِي مَرَضِهِ الْقَدِيمِ، ثُمَّ صَلَّى بَعْدَ ذَلِكَ النَّبِيُّ - ﷺ - جَالِسًا وَالنَّاسُ خَلْفَهُ قِيَامًا، لَمْ يَأْمُرْهُمْ بِالْقُعُودِ، وَإِنَّمَا يُؤْخَذُ بِالآخِرِ، فَالآخِرِ مِنْ فِعْلِ النَّبِيِّ - ﷺ -. [انظر: ٣٧٨ - مسلم: ٤١١ - فتح: ٢/ ١٧٣]\nوَصَلَّى النَّبِيُّ - ﷺ - فِي مَرَضِهِ الذِي تُوُفِّيَ فِيهِ بِالنَّاسِ وَهْوَ جَالِسٌ.\nهذا التعليق تقدم مسندًا عن حديث عائشة (^١).\nثم قال البخاري: وَقَالَ ابن مَسْعُودِ: إِذَا رَفَعَ قَبْلَ الإِمَامِ يَعُودُ فيمْكُثُ بِقَدْرِ مَا رَفَعَ ثُمَّ يَتْبَعُ الإِمَامَ.\n_________\n(^١) رقم (٦٦٤) كتاب: الأذان، باب: حد المريض أن يشهد الجماعة.","vol":"6","page":514},{"text":"وهذا التعليق أسنده ابن أبي شيبة، فقال: حدثنا هشيم، أنا حصين، عن هلال بن يساف، عن أبي حيان الأشجعي -وكان من أصحاب عبد الله- قال عبد الله: لا تبادروا أئمتكم بالركوع ولا بالسجود، أذا رفع أحدكم رأسه والإمام ساجد فليسجد، ثم ليمكث قدر ما سبقه به الإمام.\nوحدثنا ابن إدريس، عن حصين، عن هلال به نحوه (^١).\nوروى البيهقي من طريق ابن لهيعة أن عمر قال: إذا رفع أحدكم رأسه وظن أن الإمام قد رفع فليعد رأسه، وليمكث بقدر ما ترك، ثم قال وروينا عن إبراهيم والشعبي أنه يعود فيسجد (^٢).\nقلت: وكل هذا لأجل المتابعة. وحكى ابن سحنون عن أبيه نحوه أن سحنونًا رفع قبل إمامه ولم يعلم رفع الإمام رأسه، فرجع سحنون يسجد القدر الذي كان مع الإمام. ومذهب مالك أن من خفض أو رفع قبل إمامه أنه يرجع فيفعل ما دام إمامه لم يفرغ من ذلك (^٣)، وبه قال أحمد وإسحاق، والحسن والنخعي (^٤)، وروي نحوه عن عمر (^٥)، وقال ابنه: من ركع أو سجد قبل إمامه لا صلاة له (^٦). وهو قول أهل الظاهر (^٧)، وقال الشافعي وأبو ثور: إذا ركع وسجد قبله فإن أدركه الإمام فيهما\n_________\n(^١) \"المصنف\" ١/ ٤٠٢ (٤٦٢٠ - ٤٦٢١).\n(^٢) \"السنن الكبرى\" ٢/ ٩٣ كتاب: الصلاة، باب: إثم من رفع رأسه قبل الإمام.\n(^٣) انظر: \"الذخيرة\" ٢/ ٢٧٥.\n(^٤) رواه عنها بن أبي شيبة ١/ ٤٠٢ (٤٦٢٤ - ٤٦٢٥).\n(^٥) رواه عبد الرزاق في \"المصنف\" ٢/ ٣٧٥ (٣٧٥٨)، وابن أبي شيبة ١/ ٤٠٢ (٤٦٢٢)، وابن المنذر في \"الأوسط\" ٤/ ١٩١ - ١٩٢ (٢٠١٣، ٢٠١٥).\n(^٦) رواه ابن المنذر ٤/ ١٩٠ - ١٩١ (٢٠١٠ - ٢٠١٢) وبمعناه رواه ابن أبي شيبة ١/ ٤٠٢ (٤٦٢٣).\n(^٧) انظر: \"المحلى\" ٤/ ٦٠ - ٦١.","vol":"6","page":515},{"text":"أساء ويجزئه. حكاه ابن بطال، قال: وشذ الشافعي فقال: إن كبر للإحرام قبل إمامه فصلاته تامة (^١).\nقلت: هو أصح قوليه فيما إذا أحرم منفردًا ثم نوى الاقتداء في أثناء صلاته.\nثم قال البخاري: وَقَالَ الحَسَنُ فِيمَنْ يَرْكَعُ مَعَ الإِمَامِ رَكْعَتَيْنِ وَلَا يَقْدِرُ عَلَى السُّجُودِ: يَسْجُدُ لِلرَّكْعَةِ الآخِرَةِ سَجْدَتَيْنِ، ثُمَّ يَقْضِي الرَّكْعَةَ الأُولَى بِسُجُودِهَا. وَفِيمَنْ نَسِيَ سَجْدَةً حَتَى قَامَ: يَسْجُدُ.\nقال ابن أبي شيبة: حدثنا هشيم أنا يونس عن الحسن أنه كان يقول: إذا رفع رأسه قبل الإمام والإمام ساجد فليعد وليسجد (^٢). وقال مالك في مسألة الزحام لا يسجد على ظهر أحد، فإن خالف يعيد (^٣). وقال الشافعي والكوفيون وأبو ثور: يسجد ولا إعادة (^٤).\nثم ذكر البخاري من حديث مُوسَى بْنِ أَبِي عَائِشَةَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ: دَخَلْتُ عَلَى عَائِشَةَ فَقُلْتُ: أَلَا تُحَدِّثينِي عَنْ مَرَضِ رَسُولِ اللهِ - ﷺ -؟ قَالَتْ: بَلَى، ثَقُلَ النَّبِيُّ - ﷺ - فَقَالَ: \"أَصلَّى النَّاسُ؟ \" … الحديث.\nوقد ذكر بعضه في باب الغسل والوضوء في المخضب (^٥). قال ابن أبي حاتم: سمعت أبي يقول تريبني رواية موسى هذا. قلت: ما يقول فيه؟ قال: صالح الحديث، قلت يحتج بحديثه؟ قال: يكتب\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣١١.\n(^٢) \"المصنف\" ١/ ٤٠٢ (٤٦٢٤) في الصلوات، باب: الرجل يرفع رأسه قبل الإمام.\n(^٣) \"المدونة\" ١/ ١٣٧.\n(^٤) انظر \"المبسوط\" ٢/ ٣٢، \"الأوسط\" ٤/ ١٠٤.\n(^٥) سلف برقم (١٩٨) كتاب: الوضوء.","vol":"6","page":516},{"text":"حديثه (^١)، قلت: هو ثقة ناسك، أخرج له الجماعة، وسلف بيان المخضب هناك.\nوقوله: (ذهب لينوء) أي: لينهض بجهد ومشقة، وناء: سقط وهو من الأضداد.\nوقيل: معنى لينوء، أي: تمايل ليتحامل على القيام.\nوقولها: (عكوف) أي: لم يبرحوا في المسجد، والعكوف: الملازمة.\nثم ذكر البخاري أيضًا من حديث عروة عن عائشة أَنَّهَا قَالَتْ: صَلَّى رَسُولُ اللهِ - ﷺ - فِي بَيْتِهِ وَهْوَ شَاكٍ … الحديث. ويأتي أيضًا (^٢).\nثم ذكر أيضًا من حديث ابن شهاب عن أنس أنه - ﷺ - رَكِبَ فَرَسًا … الحديث.\nوقد سلف في باب الصلاة في السطوح والخشب، من حديث حُميد عن أنس (^٣)، ويأتي إن شاء الله في باب: إيجاب التكبير وافتتاح الصلاة من حديث الزهري عن أنس أيضًا (^٤). وسيأتي نحوه من حديث أبي هريرة أيضًا (^٥).\nوحاصل ما ذكره البخاري في الباب من الأحاديث والآثار وجوب متابعة الإمام في أفعاله، وأنها عقبه، فلو خالف وقارنه لم يضر إلا تكبيرة\n_________\n(^١) \"الجرح والتعديل\" ٨/ ١٥٧ (٧٠٠).\n(^٢) سيأتي برقم (١١١٣) كتاب: تقصير الصلاة، باب: صلاة القاعد.\n(^٣) سلف برقم (٣٧٨) كتاب: الصلاة.\n(^٤) سيأتي برقم (٧٣٢ - ٧٣٣)، كتاب: الأذان، باب: إيجاب التكبير، وافتتاح الصلاة.\n(^٥) برقم (٧٢٢) كتاب: الأذان، باب: إقامة الصف من تمام الصلاة.","vol":"6","page":517},{"text":"الإحرام، وكذا السلام عندنا على وجه، والأصح المنع، وإن سبقه بركن لم تبطل على الأصح مع ارتكاب الحرام بخلاف ركنين (^١) فإنها تبطل.\nوعند ابن حزم أنه لا يفعل شيئًا قبل إمامه ولا معه، فإن فعل عامدًا بطلت صلاته، لكن بعد تمام كل ذلك من إمامه، وعليه سجود السهو (^٢). وعند مالك فيما نقله ابن حبيب عنه: أنه يفعل المأموم مع الإمام إلا في الإحرام والقيام من اثنتين والسلام فلا يفعله إلا بعده (^٣).\nوقال أبو حنيفة ومحمد وزفر والثوري: يكبر في الإحرام مع إمامه، وخالف أبو يوسف. احتج من جوز المقارنة بأن الائتمام امتثال لفعل الإمام وهو حاصل (^٤). واحتج من منع بأن الشارع جعل فعلهم عقب فعله؛ لأن الفاء للتعقيب، وإذا لم يتقدمه الإمام بالتكبير فلا يصح الائتمام به؛ لأنه محال أن يدخل المأموم في صلاة لم يدخل فيها إمامه.\nوباقي أحكام الباب سبق مفرقًا في الأبواب، ويأتي بعضه أيضًا.\n_________\n(^١) انظر: \"روضة الطالبين\" ١/ ٣٧٣.\n(^٢) \"المحلى\" ٤/ ٦٠ - ٦١.\n(^٣) انظر: \"الذخيرة\" ٢/ ٢٧٥.\n(^٤) المصدر السابق.","vol":"6","page":518},{"text":"<span data-type='title' id=toc-658>٥٢ - باب مَتَى يَسْجُدُ مَنْ خَلْفَ الإِمَامِ</span>؟\nقَالَ أَنَسٌ: فَإذَا سَجَدَ فَاسْجُدُوا. [انظر: ٣٧٨]\n\n٦٩٠ - حَدَّثَنَا مُسَدَّدٌ، قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي أَبُو إِسْحَاقَ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ يَزِيدَ قَالَ: حَدَّثَنِي الْبَرَاءُ -وَهْوَ غَيْرُ كَذُوبٍ- قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". لَمْ يَحْنِ أَحَدٌ مِنَّا ظَهْرَهُ حَتَّى يَقَعَ النَّبِيُّ - ﷺ - سَاجِدًا، ثُمَّ نَقَعُ سُجُودًا بَعْدَهُ. [٧٤٧، ٨١١ - مسلم: ٤٧٤ - فتح: ٢/ ١٨١]\nوقَالَ أَنَسٌ عن النبي - ﷺ -: \"فَإِذَا سَجَدَ فَاسْجُدُوا\".\nكذا في بعض النسخ، وهو ما في \"شرح ابن بطال\" (^١)، وفي بعضها: قال أنس: وإذا سجد سجدوا.\nثم ساق من حديث سفيان، عن أبي إِسْحَاقَ: حَدَّثَنِي عَبْدُ الله بْنُ يَزِيدَ قَالَ: حَدَّثَنِي البَرَاءُ -وَهْوَ غَيْرُ كَذُوبٍ- قَالَ: كَانَ النبي - ﷺ - إذَا قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". لَمْ يَحْنِ أَحَدٌ مِنَّا ظَهْرَهُ حَتَّى يَقَعَ النَّبِيُّ - ﷺ - سَاجِدًا، ثُمَّ نَقَعُ سُجُودًا بَعْدَهُ.\nحَدَّثنَا أَبُو نُعَيْمٍ، عَنْ سُفْيَانَ، عَنْ أَبِي إِسْحَاقَ، نَحْوَهُ بهذا.\nوهذا الحديث ذكره البخاري أيضًا في موضعين آخرين: رفع البصر إلى الإمام (^٢)، والسجود على سبعة أعظم (^٣). وأخرجه مسلم أيضًا (^٤).\nوسفيان: هو الثوري، وأبو إسحاق: هو السبيعي، وعبد الله بن يزيد:\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣١٧.\n(^٢) برقم (٧٤٧) كتاب: الأذان.\n(^٣) برقم (٨١١) كتاب: الأذان.\n(^٤) مسلم (٤٧٤) كتاب: الصلاة، باب: متابعة الإمام والعمل بعده.","vol":"6","page":519},{"text":"هو الخطمي، صحابي ابن صحابي كالبراء ووالده.\nوقال الدارقطني: إنه محفوظ لعبد الله عن البراء، ولم يقل أحد عن ابن أبي ليلى عن البراء غير أبان بن تغلب عن الحكم، وغير أبان أحفظ منه. قلت: حديث أبان أخرجه مسلم (^١)، والسند الثاني مذكور في بعض النسخ ومضروب عليه في بعضها، ولم يذكره أصحاب الأطراف ولا أبو نعيم في \"مستخرجه\".\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها: قوله: (وهو غير كذوب)، قائله هو أبو إسحاق في عبد الله لا البراء، قاله الحفاظ، وليس بجيد؛ لأن عبد الله صحابي أيضًا كما أسلفناه. وعبد الله لم يرد به التعديل، وإنما أراد به قوة الحديث كما أوضحته في \"شرح العمدة\" بشواهده (^٢).\nثانيها: قوله: (لم يحنِ) أي: لم يعطف، ومنه حنيت العود: عطفته، ويقال: حنيت وحنوت، والأكثر في اللغة والرواية بالياء. وقد روي بهما في \"صحيح مسلم\" (^٣).\nثالثها: قوله: (ثم نقع) هو بالرفع على الاستئناف وليس معطوفًا على (يقع) الأول المنصوب بـ (حتى)؛ إذ ليس المعنى عليه.\n_________\n(^١) مسلم (٤٧٤/ ٢٠٠).\nوقال النووي: اعتراض الدارقطني هذا لا يقبل، بل أبان ثقة، نقل شيئًا فوجب قبوله، ولم يتحقق كذبه وغلطه، ولا امتناع في أن يكون مرويًّا عن ابن يزيد وابن أبي ليلى والله اعلم. اهـ. \"شرح مسلم\" ٤/ ١٩١.\n(^٢) انظر: \"الإعلام\" ٢/ ٥٧٨ - ٥٧٩. وانظر: \"مسلم بشرح النووي\" ٤/ ١٩٠، \"فتح الباري\" لابن رجب ١/ ١٦٣.\n(^٣) مسلم (٤٧٤/ ١٩٧، ٢٠٠).","vol":"6","page":520},{"text":"رابعها: في أحكامه، فيه ما كانت الصحابة عليه من الاقتداء بالشارع والمتابعة له في الصلاة وغيرها حتى لم يتلبثوا بالركن الذي ينتقل إليه حتى يشرع في الهوي إليه بل يتأخرون عنه. وفي فعل الصحابة ذلك دلالة على طول الطمأنينة منه.","vol":"6","page":521},{"text":"<span data-type='title' id=toc-659>٥٣ - باب إِثْمِ مَنْ رَفَعَ رَأْسَهُ قَبْلَ الإِمَامِ</span>\n٦٩١ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، سَمِعْتُ أَبَا هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَمَا يَخْشَى أَحَدُكُمْ -أَوْ لَا يَخْشَى أَحَدُكُمْ- إِذَا رَفَعَ رَأْسَهُ قَبْلَ الإِمَامِ أَنْ يَجْعَلَ اللهُ رَأْسَهُ رَأْسَ حِمَارٍ\" أَوْ \"يَجْعَلَ اللهُ صُورَتَهُ صُورَةَ حِمَارٍ؟ \". [مسلم: ٤٢٧ - فتح: ٢/ ١٨٢]\nذكر فيه حديث مُحَمَّدِ بْنِ زِيَادٍ، سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَمَا يَخْشَى أَحَدُكُمْ -أَوْ لَا يَخْشَى أَحَدُكُمْ- إِذَا رَفَعَ رَأْسَهُ قَبْلَ الإمَامِ أَنْ يَجْعَلَ اللهُ رَأْسَهُ رَأْسَ حِمَارٍ\" أَوْ \"يَجْعَلَ اللهُ صُورَتَهُ صُورَةَ حِمَارٍ؟ \".\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم والأربعة (^١)، وتابع محمد بن سيرين محمد بن زياد، أخرجه البيهقي (^٢).\nثانيها:\nيخشى: معناه: يخاف، وخص الحمار دون غيره؛ لبلادته وعدم فهمه؛ لأن المتعاطي لمخالفة إمامه ومسابقته في أفعاله كأنه بلغ هذا المبلغ من البلادة، فناسب أن يحول به؛ لشبهه به، والعقوبة من جنس الذنب، وخصت الرأس (^٣) بذلك دون غيره؛ لوقوع الجناية به،\n_________\n(^١) مسلم (٤٢٧) كتاب: الصلاة، باب: النهي عن سبق الإمام بركوع أو سجود ونحوهما، وأبو داود (٦٢٣)، والترمذي (٥٨٢)، والنسائي ٢/ ٩٦، وابن ماجه (٩٦١).\n(^٢) \"السنن الكبرى\" ٢/ ٩٣ كتاب: الصلاة، باب: إثم من رفع رأسه قبل الإمام.\n(^٣) ورد بهامش الأصل: الرأس مذكر، ولكن المصريون يؤنثونه.","vol":"6","page":522},{"text":"والوجه في الرأس ومعظم الصورة فيه. ويجوز أن يكون ذلك حقيقة، وقد وقع (^١).\nثالثها:\nالحديث نص في الرفع، ومثله الخفض، وخص الركوع والسجود دون غيرهما؛ لأنهما آكد أركان الصلاة، وهما محل القرب. وفيه الوعيد على الفعل المذكور وتحريم مسابقة الإمام وغلظها. ونظر ابن مسعود إلى من سبق إمامه، فقال: لا وحدك صليت، ولا بإمامك اقتديت. وعن ابن عمر نحوه، وأمره بالإعادة. والجمهور على عدم الإعادة. وقال أحمد: من سبق الإمام عالمًا بتحريمه ليس له صلاة (^٢). لهذا الحديث، ولو كانت له صلاة لرجي له الثواب ولم يُخشَ العقاب.\nوفيه: كمال شفقته - ﵇ - بأمته، وبيانه لهم الأحكام وما يترتب على المخالفة.\n_________\n(^١) قال المصنف -﵀-: قد نقل وقوعه بإسناد صحيح لشخص أو شخصين في أزمنة قديمة، لكن الحديث لا يدل على وقوعه، وإنما فاعل الرفع قبل الإمام متعرض له، خصوصًا إن كان مستهزءًا بالحديث، فإنه يقع به كما ذكرنا ونعوذ بالله من ذلك … اهـ. \"الإعلام بفوائد عمدة الأحكام\" ٢/ ٥٤٨ - ٥٤٩.\nوقال المغربي: قد نقل الشيخ شهاب الدين بن فضل الله في \"شرح المصابيح\" أن بعض العلماء فعل ذلك امتحانًا فحول الله تعالى رأسه رأس حمار، وكان يجلس بعد ذلك خلف مستر حتى لا يبرز للناس، وكان يفتي من رواء حجاب. اهـ. \"مواهب الجليل\" ٢/ ٤٦٨.\n(^٢) \"المغني\" ٢/ ٢١٠.","vol":"6","page":523},{"text":"<span data-type='title' id=toc-660>٥٤ - باب إِمَامَهَ العَبْدِ وَالْمَوْلَى</span>\nوَكَانَتْ عَائِشَةُ يَؤُمُّهَا عَبْدُهَا ذَكْوَانُ مِنَ المُصْحَفِ، وَوَلَدِ البَغِيِّ وَالأَعْرَابِيِّ وَالْغُلَامِ الذِي لَمْ يَحْتَلِمْ؛ لِقَوْلِ النَّبِيِّ - ﷺ -: \"يَؤُمُّهُمْ أَقْرَؤُهُمْ لِكِتَابِ اللهِ\".\nالشرح:\nأما هذا الأثر، فأخرجه ابن أبي شيبة عن وكيع، ثنا هشام بن عروة، عن أبي بكر بن أبي مليكة، أن عائشة أعتقت غلامًا لها عن دبر، فكان يؤمها في رمضان في المصحف. وحدثنا ابن عُلية عن أيوب سمعت القاسم يقول: كان يؤم عائشة عبد بقراءة في المصحف (^١)، ورواه الشافعي عن عبد المجيد بن عبد العزيز عن ابن جريج: أخبرني عبد الله ابن عبيد الله بن أبي مليكة أنهم كانوا يأتون عائشة بأعلى الوادي [و] (^٢) هو وعبيد ابن عمير والمسور بن مخرمة وناس كثير، فيؤمهم أبو عمرو مولى عائشة وهو يومئذٍ غلام لم يعتق (^٣)، وكان إمام بني محمد بن أبي بكر وعروة. وروى البيهقي من حديث هشام، عن أبيه أن أبا عمرو ذكوان كان عبدًا لعائشة، فأعتقته، وكان يؤم بها في شهر رمضان، يؤمها وهو عبد (^٤). وفي \"المصنف\": وكان ابن سيرين لا يرى به بأسًا. وفعلته عائشة بنت طلحة بن عبيد الله، ورخص فيه الحكم والحسن بن أبي الحسن وعطاء، ونحوه عن أنس بن مالك (^٥).\n_________\n(^١) \"المصنف\" ٢/ ١٤٢ (٧٢١٥).\n(^٢) زائدة في الأصل، والسياق يستقيم بدونها.\n(^٣) \"مسند الشافعي\" ١/ ١٠٦ - ١٠٧ (٣١٤).\n(^٤) \"السنن الكبرى\" ٣/ ٨٨ كتاب: الصلاة، باب: إمامة العبيد.\n(^٥) \"مصنف ابن أبي شيبة\" ٢/ ٣١ (٦١٠٥)، ٢/ ١٣٤ (٧٢١٤)، ٢/ ١٢٤ - ١٢٥ (٧٢١٧ - ٧٢٢٢).","vol":"6","page":524},{"text":"وقوله: (وكانت عائشة)، في رواية: وكان. على أن يضمر في كان الشأن والقصة.\nوأما الحديث الذي ذكره: \"يؤمهم أقرؤهم لكتاب الله\" فهو حديث صحيح ثابت، أخرجه مسلم منفردًا به في \"صحيحه\" من حديث أبي مسعود ﵁ (^١)، وفيه من حديث أبى سعيد مرفوعًا: \"أحقهم بالإمامة أقرؤهم\" (^٢). ولأبي داود من حديث ابن عباس: \"وليؤمكم أقرؤكم\" (^٣).\nوأما فقه الباب: فأما إمامة العبد فأجازها أبو ذر، وحذيفة، وابن مسعود، ذكره ابن أبي شيبة بإسناد صحيح (^٤). وعن أبي سفيان أنه كان يؤم بني عبد الأشهل وهو مكاتب وخلفه صحابة: محمد بن مسلمة،\n_________\n(^١) مسلم (٦٧٣) كتاب: المساجد، باب: من أحق بالإمامة؟\n(^٢) مسلم (٦٧٢).\n(^٣) كذا بالأصل، وفي \"سنن أبي داود\" (٥٩٠) من حديث ابن عباس: \"وليؤمكم قراؤكم\".\nورواه أيضًا ابن ماجه (٧٢٦)، وأبو يعلى ٤/ ٢٣١ - ٢٣٢ (٢٣٤٣)، والطبراني ١١/ ٢٣٧ (١١٦٠٣)، وابن عدي في \"الكامل\" ٣/ ٢٢٥، والبيهقي ١/ ٤٢٦، والذهبي في \"الميزان\" ٣/ ٤٣٥، والمزي في \"تهذيب الكمال\" ٦/ ٤٦٤، والذهبي في \"الميزان\" ٣/ ٤٣٥ من طريق الحسين بن عيسى الحنفي، عن الحكم بن أبان، عن عكرمة، عن ابن عباس مرفوعًا: \"ليؤذن لكم خياركم وليؤمكم قراؤكم\".\nقال المنذري في \"مختصر سنن أبي داود\" ١/ ٣٠٧: الحسين بن عيسى الكوفي، تكلم فيه أبو حاتم وأبو زرعة الرازيان. وذكر الدارقطني أن الحسين بن عيسى تفرد بهذا الحديث عن الحكم بن أبان.\nوقال الألباني: إسناد ضعيف، حسين بن عيسى الحنفي ضعفه الجمهور، وقد تفرد بهذا الحديث عن الحكم، وقال البخاري: إنه حديث منكر. اهـ. \"ضعيف سنن أبي داود\" (٩٢).\n(^٤) \"المصنف\" ٢/ ٣٠ - ٣١ (٦٠٩٩ - ٦١٠١ - ٦١٠٣) كتاب: الصلوات، باب: في إمامة العبد.","vol":"6","page":525},{"text":"وسلمة بن سلامة. وصلى سالم خلف زياد مولى أم الحسن وهو عبد.\nومن التابعين: ابن سيرين، والحسن، وشريح، والحسن بن على، والنخعي، والشعبي، والحكم (^١). ومن الفقهاء: الثوري، وأبو حنيفة، وأحمد، والشافعي، وإسحاق (^٢). وقال مالك: تصح إمامته في غير الجمعة. وفي رواية: لا يؤم إلا إذا كان قارئًا ومن خلفه من الأحرار لا يقرءون، ولا يؤم في جمعة ولا عيد (^٣). وعن الأوزاعي: لا يؤم إلا أهله (^٤). وممن كره الصلاة خلفه: أبو مجلز فيما ذكره ابن أبي شيبة، والضحاك بزيادة: ولا يؤم من لم يحج قومًا فيهم من قد حج (^٥). وفي \"المبسوط\": أن إمامته جائزة، وغيره أحب (^٦). قلت: ولا شك أن الحر أولى منه؛ لأنها منصب جليل؛ فالحر أليق بها. وقال ابن خيران (^٧) من أصحابنا: تكره إمامته بالحرُ (^٨)، وخالف سليم الرازي (^٩).\n_________\n(^١) \"المصنف\" ٢/ ٣١ (٦١٠٤ - ٦١٠٦، ٦١٠٩، ٦١١٢ - ٦١١٣).\n(^٢) انظر: \"الأصل\" ١/ ٤٠، \"الهداية\" ١/ ٦٠، \"روضة الطالبين\" ١/ ٣٥٣، \"المغني\" ٣/ ٢٦ - ٢٧.\n(^٣) انظر: \"المدونة\" ١/ ٨٥، \"المنتقى\" ١/ ٢٣٦، \"الذخيرة\" ٢/ ٢٥١.\n(^٤) انظر: \"البناية\" ٢/ ٣٩١، \"البيان\" ٢/ ٤٢٠، \"حلية العلماء\" ٢/ ١٧٩.\n(^٥) \"المصنف\" ٢/ ٣١ (٦١١٠، ٦١١٤)، وانظر: \"الأوسط\" ٤/ ١٥٥ - ١٥٧.\n(^٦) \"المبسوط\" ١/ ٤١.\n(^٧) هو الإمام شيخ الشافعية، أبو علي الحسين بن صالح بن خيران البغدادي الشافعي، عرض عليه القضاء، فلم يتقلده، كان من جلة الفقهاء المتورعين، وأفاضل الشيوخ، توفي لثلاث عشرة بقيت من ذي الحجة سنة عشرين وثلاث مائة.\nانظر تمام ترجمته في: \"تاريخ بغداد\" ٨/ ٥٣، \"المنتظم\" ٦/ ٢٤٤، \"وفيات الأعيان\" ٢/ ١٣٣، \"سير أعلام النبلاء\" ١٠/ ٥٨ (٢٧)، \"الوافي بالوفيات\" ١٢/ ٣٧٨.\n(^٨) انظر: \"مغني المحتاج\" ١/ ٤٨٣، \"زاد المحتاج\" ١/ ٢٧١.\n(^٩) هو سليم بن أيوب بن سليم، الإمام شيخ الإسلام، أبو الفتح، الرازي الشافعي، =","vol":"6","page":526},{"text":"فرع: لو اجتمع عبد فقيه وحر غير فقيه، فثلاثة أوجه: أصحها أنهما سواء، ويترجح من قال: العبد الفقيه أولى بما سيأتي: أن سالمًا مولى أبي حذيفة كان يؤم المهاجرين الأولين في مسجد قباء، فيهم عمر وغيره؛ لأنه كان أكثرهم قرآنًا (^١). وأما إمامة المولى فقد عرفته آنفًا.\nوأما إمامة ولد البغي، وهو ولد الزنا، فأجاز إمامته النخعي -وقال: رُب عبد خير من مولاه- والشعبي، وعطاء، والحسن. وقالت عائشة: ليس عليه من وزر أبويه شيء، ذكره ابن أبي شيبة عنه (^٢).\nوإليه ذهب الثوري والأوزاعي، وأحمد، وإسحاق، وعيسى بن دينار، ومحمد بن الحكم (^٣)، وكرهها عمر بن عبد العزيز، ومجاهد (^٤)، ومالك إذا كان راتبا (^٥). وذكر في \"المبسوط\" الجواز، وقال: غيره أحب إليَّ؛ لأنه ليس له من يفقهه، فيغلب عليه الجهل (^٦). وقيل: لئلا يؤذى بالألسنة ويأثم الناس (^٧). ولا تكره إمامته عندنا، خلافًا للشيخ أبي حامد والعبدري (^٨).\n_________\n= سكن الشام مرابطًا، ناشرًا للعلم احتسابًا، قال النسيب: هو ثقة فقيه مقرئ محدث، من مصنفاته: كتاب \"البسملة\" وكتاب \"غسل الرجلين\" وله تفسير كبير شهير.\nانظر تمام ترجمته في: \"وفيات الأعيان\" ٢/ ٣٩٧،: \"سير أعلام النبلاء\" ١٧/ ٦٤٥ (٤٣٦)، \"الوافي بالوفيات\" ١٥/ ٣٣٤، \"شذرات الذهب\" ٣/ ٢٧٥.\n(^١) الحديث الآتي (٦٩٢).\n(^٢) \"المصنف\" ٢/ ٢٩ - ٣٠ (٦٠٨٧، ٦٠٩٣، ٦٠٩٥).\nوليس فيه عن إبراهيم قوله: رب عبد …\n(^٣) انظر: \"الاستذكار\" ٢/ ١٦٨.\n(^٤) رواه عنهما ابن أبي شيبة ٢/ ٣٠ (٦٠٩٦ - ٦٠٩٧).\n(^٥) انظر: \"الاستذكار\" ٢/ ١٦٧، \"المجموع\" ٤/ ١٨٣.\n(^٦) \"المبسوط\" ١/ ٤١.\n(^٧) انظر: \"الاستذكار\" ٢/ ١٦٧، \"المنتقى\" ١/ ٢٣٥.\n(^٨) انظر: \"المجموع\" ٤/ ١٨١.","vol":"6","page":527},{"text":"قال الشافعي: وأكره أن ينصب من لا يعرف أبوه إمامًا (^١). وتابعه البندنيجي (^٢)، وغيره صرح بعدمها.\nوقال ابن حزم: الأعمى والخصي والعبد وولد الزنا وأضدادهم والقرشي سواء، لا تفاضل بينهم إلا بالقراءة وشبهه (^٣).\nوأما الأعرابي، بفتح الهمزة -الذي ينسب إلى الأعراب سكان البوادي. فمن كره إمامته عللها بجهله بحدود الصلاة. وأجازها الثوري وأبو حنيفة والشافعي وإسحاق (^٤) - وصلى ابن مسعود خلف أعرابي، ولم ير بها بأسًا إبراهيم والحسن وسالم (^٥).\nوفي الدارقطني من حديث مجاهد عن ابن عباس مرفوعًا: \"لا يتقدم الصف الأول أعرابي ولا أعجمي ولا غلام لم يحتلم\" (^٦).\nوأما الغلام الذي لم يحتلم فمنع الائتمام به في الفرض مالك،\n_________\n(^١) \"الأم\" ١/ ١٤٧.\n(^٢) انظر: \"المجموع\" ٤/ ١٨١.\nوالبندنيجي هو: العلامة المفتي أبو نصر محمد بن هبة الله بن ثابت الشافعي الضرير، تلميذ إسحاق الشيرازي، سمع وحدث، وكان متعبدًا كثير التلاوة، كان يقرأ في كل أسبوع ستة آلاف مرة: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾، ويعتمر في رمضان ثلاثين عمرة، عاش ثمانية وثمانين سنة، توفي بمكة سنة خمس وتسعين وأربع مائة. انظر تمام ترجمته في: \"المنتظم\" ٩/ ١٣٣، \"سير أعلام النبلاء\" ١٩/ ١٩٦ (١١٧)، \"تاريخ الإسلام\" ٣٤/ ٢٢٤ (٢٢٩)، \"الوافي بالوفيات\" ٥/ ١٥٦ (٢١٨٤).\n(^٣) \"المحلى\" ٤/ ٢١١.\n(^٤) انظر: \"المبسوط\" ١/ ٤١، \"الأوسط\" ٤/ ١٥٨، \"المغني\" ٣/ ٧١ - ٧٢.\n(^٥) روى هذِه الآثار ابن أبي شيبة ٢/ ٢٩ (٦٠٨٠، ٦٠٨٢، ٦٠٨٤، ٦٠٨٥).\n(^٦) \"سنن الدارقطني\" ١/ ٢٨١ كتاب: الصلاة، باب: من يصلح أن يقوم خلف الإمام، وأعله ابن الجوزي في \"العلل\" ١/ ٤٢٨ (٧٢٣).","vol":"6","page":528},{"text":"وأبو حنيفة، وأحمد، والأوزاعي، والثوري، وإسحاق (^١)، وجوزها مالك في النفل.\nولأبي حنيفة وأحمد فيه روايتان (^٢).\nومنع داود فيهما (^٣)، وحكاه ابن أبي شيبة عن الشعبي، ومجاهد (^٤)، وعمر بن عبد العزيز، وعطاء (^٥). وأجازه الشافعي فيهما (^٦).\nوفي الجمعة خلاف، وما نقله ابن المنذر عن أبي حنيفة وصاحبيه من الكراهة فقط غريب عنهما (^٧). حجة الشافعي حديث عمرو بن سلمة الآتي في البخاري: أنه كان يؤم قومه وهو ابن سبع سنين أو ثمان سنين. وعند ابن أبي شيبة عن إبراهيم: لا بأس أن يؤم الغلام قبل أن يحتلم في رمضان، وعن الحسن بمثله، ولم يقيده. وفعله الأشعث بن قيس، قدم غلامًا فعابوا ذلك عليه، فقال: ما قدمته ولكن قدمت القرآن العظيم (^٨). أجاب المانع بأن هذا كان في أول الأمر، ولم يبلغ الشارع - ﷺ -.\nقال ابن حزم: لو علمنا أنه - ﵇ - عرف هذا أو أقره لقلنا به، ووجدنا\n_________\n(^١) انظر: \"الهداية\" ١/ ٦١، \"التفريع\" ١/ ٢٢٣، \"الأوسط\" ٤/ ١٥١، \"المستوعب\" ٢/ ٣٥٤.\n(^٢) انظر: \"البناية\" ٢/ ٤٠٦، \"مجمع الأنهر\" ١/ ١١١، \"التفريع\" ١/ ٢٢٣، \"المنتقى\" ١/ ٢٣٦، \"الانتصار\" ٢/ ٤٥٧، \"المغني\" ٣/ ٧١، \"الفروع\" ٢/ ١٨.\n(^٣) انظر: \"المجموع\" ٤/ ١٤٦.\n(^٤) \"المصنف\" ١/ ٣٠٦ (٣٥٠٥ - ٣٥٠٦)، كتاب الصلوات، باب: في إمامة الغلام قبل أن يحتلم. عن الشعبي وعطاء. وانظر: \"الأوسط\" ٤/ ١٥١.\n(^٥) ذكره ابن المنذر في \"الأوسط\" ٤/ ١٥١.\n(^٦) انظر: \"روضة الطالبين\" ١/ ٣٥٣، \"البيان\" ٢/ ٣٩١.\n(^٧) \"الأوسط\" ٤/ ١٥١.\n(^٨) \"المصنف\" ١/ ٣٠٦ (٣٥٠٢ - ٣٥٠٤).","vol":"6","page":529},{"text":"السنة قوله - ﵇ -: \"إذا حضرت الصلاة فليؤذن لكم أحدكم، وليؤمكم أقرؤكم\" (^١) ووجدناه قال: \"إن القلم\" رفع عن الصغير حتى يبلغ\" (^٢) فليس مأمورًا بها، ولا تصح خلفه (^٣). وقال الخطابي: كان الإمام أحمد يضعف حديث عمرو بن سلمة. وقال مرة: دعه ليس بشيء بين (^٤)، قال أبو داود: قيل لأحمد: حديث عمرو؟ قال: لا أدري ما هذا (^٥). ولعله لم يتحقق بلوغ أمر النبي - ﷺ -، وقد خالفه أفعال الصحابة، قال: وفيه قال عمرو: كنت إذا سجدت خرجت استي (^٦)، قال: وهذا غير سائغ، وأجاب ابن الجوزي بأنه يحتمل أن يكون في النافلة.\nوابن رشد قال: سبب الخلاف؛ كونها صلاة مفترض خلف متنفل (^٧).\nوووى الأثرم بسنده عن ابن مسعود أنه قال: لا يؤم الغلام حتى تجب عليه الحدود (^٨)، وعن ابن عباس: لا يؤم الغلام حتى\n_________\n(^١) سيأتي برقم (٤٠٣٢) كتاب: المغازي، باب: من شهد الفتح.\n(^٢) حديث صحيح تقدم تخريجه في حديث رقم (١)، وهو مروي عن عائشة وعلي وابن عباس، وأبي قتادة وغيرهم. وانظر: \"البدر المنير\" ٣/ ٢٢٥ - ٢٣٨، \"الإرواء\" (٢٩٧).\n(^٣) انظر: \"المحلى\" ٤/ ٢٢١.\n(^٤) \"معالم السنن\" ١/ ١٤٦.\n(^٥) \"مسائل الإمام أحمد\" برواية أبي داود السجستاني ص ٦٢ (٢٩٤)، وفيه أيضًا: قال أبو داود: وسمعت مرة أخرى وذكر هذا الحديث، فقال: لعله كان في بدء الإسلام.\n(^٦) سيأتي برقم (٤٣٠٢). وبهذا اللفظ رواه أبو داود (٥٨٦).\n(^٧) \"بداية المجتهد\" ١/ ٢٧٩.\n(^٨) انظر: \"الانتصار\" ٢/ ٤٥٨.","vol":"6","page":530},{"text":"يحتلم (^١)، وقد سلف مرفوعًا (^٢).\nوأما جواز الإمامة من المصحف: فقال به ابن سيرين والحكم وعطاء والحسن، وكان أنس يصلي وغلامه خلفه يمسك له المصحف، فإذا تعايا في آية فتح عليه (^٣)، وأجازه مالك في قيام رمضان، وكرهه النخعي وسعيد ابن المسيب والشعبي ورواية عن الحسن، وقال: هكذا يفعل النصارى، وفي \"مصنف ابن أبي شيبة\" وسليمان بن حنظلة ومجاهد وابن جبير وحماد وقتادة (^٤)، وقال ابن حزم: لا يجوز القراءة في المصحف ولا غيره لمصلٍ إمامًا كان أو غير إمام، فإن تعمد ذلك بطلت صلاته، وبه قال ابن المسيب والحسن والشعبي وأبو عبد الرحمن السلمي، وهو مذهب أبي حنيفة والشافعي (^٥). كذا نقله عن الشافعي، وهو غريب لم أره عنه (^٦). وقد نقل ابن بطال عن الحسن رواية أخرى جواز ذلك فقال: أجاز الإمامة من المصحف ابن سيرين والحكم ابن عتيبة وعطاء والحسن (^٧)، وأما قوله: لا يمنع العبد من الجماعة بغير علة، أي أن السيد لا يمنعه من\n_________\n(^١) رواه عبد الرزاق ١/ ٤٨٧ (١٨٧٢)، ٢/ ٣٩٨ (٣٨٤٧)، والبيهقي ٣/ ٢٢٥. قال الحافظ ابن رجب في \"الفتح\" ٦/ ١٧٣: إسناده فيه مقال.\n(^٢) عزاه الحافظ في \"الفتح\" ٢/ ١٨٥ لعبد الرزاق أيضا، وقال: إسناده ضعيف.\n(^٣) روى هذِه الآثار ابن أبي شيبة ٢/ ١٢٤ - ١٢٥ (٧٢١٤، ٧٢١٨، ٧٢٢٢).\n(^٤) \"المصنف\" ٢/ ١٢٥ (٧٢٢٣ - ٧٢٣١).\n(^٥) \"المحلى\" ٤/ ٤٦.\n(^٦) قال الشيخ أحمد شاكر في تعليقه على \"المحلى\" ٤/ ٤٦: هنا بحاشية النسخة رقم (١٦) ما نصه: نقله عن الشافعي غلط لا شك فيه، ولا يعرف هذا في مذهبه، بل مذهبه يلزمه أن يقرأ في الصلاة من المصحف لو عجز من الاستظهار. وهذا نقد صحيح. اهـ.\n(^٧) \"شرح ابن بطال\" ٢/ ٣٢١.","vol":"6","page":531},{"text":"حضورها لغير علة. قال القاضي حسين -من أصحابنا-: ليس للسيد منع عبده من حضور الجماعات إلا أن يكون له معه شغل، ويقصد تفويت الفضيلة عليه، فحينئذ ليس له منعه.\n\n٦٩٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ: لَمَّا قَدِمَ الْمُهَاجِرُونَ الأَوَّلُونَ الْعُصْبَةَ -مَوْضِعٌ بِقُبَاءٍ- قَبْلَ مَقْدَمِ رَسُولِ اللهِ - ﷺ - كَانَ يَؤُمُّهُمْ سَالِمٌ -مَوْلَى أَبِي حُذَيْفَةَ-، وَكَانَ أَكْثَرَهُمْ قُرْآنًا. [٧١٧٥ - فتح ٢/ ١٨٤]\n\n٦٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنِي أَبُو التَّيَّاحِ، عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اسْمَعُوا وَأَطِيعُوا، وَإِنِ اسْتُعْمِلَ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ\". [٦٩٦، ٧١٤٢ - فتح ٢/ ١٨٤]\nثم ذكر البخاري حديث ابن عمر قَالَ: لَمَّا قَدِمَ المُهَاجِرُونَ الأَوَّلُونَ العُصْبَةَ -مَوْضِعٌ بِقُبَاءٍ- قَبْلَ مَقْدَمِ رَسُولِ اللهِ - ﷺ - كَانَ يَؤُمُّهُمْ سَالِمٌ -مَوْلَى أَبِي حُذَيْفَةَ- وَكَانَ أَكْثَرَهُمْ قُرْآنًا.\nوهو دال لما ترجم به من جواز إمامة المولى، وفيه ترجيح على جواز تقديمه على الحر كما أسلفناه، وفي البيهقي أنه كان فيمن يؤمهم الصديق، والفاروق، وأبو سلمة، وزيد بن حارثة، وعامر بن ربيعة ثم قال: كذا قال في هذا، ولعله في وقت آخر، وإنما قدم الصديق مع رسول الله - ﷺ -، ويحتمل أن تكون إمامتهم إياهم قبل قدومه وبعده (^١). وقال الداودي: أراد بعد قدوم الصديق. والعصبة- بفتح العين وإسكان الصاد المهملة بعدها باء موحدة، كذا ضبطه شيخنا علاء الدين في \"شرحه\"، وبخط الحافظ شرف الدين الدمياطي في البخاري: بضم العين وسكون الصاد، وكذا هو بخط شيخنا قطب\n_________\n(^١) \"السنن الكبرى\" ٣/ ٨٩.","vol":"6","page":532},{"text":"الدين في \"شرحه\"، قال: وضبطه بعضهم بفتح العين والصاد- موضع بقباء، كما سلف في الحديث (^١)، وكذا قاله البكري (^٢)، لكنه ساقه (^٣) من طريق بلفظ: المعصب، ثم قال كذا ثبت في متن الكتاب، وكتب الأصيلي عليه: العصبة مهملًا غير مضبوط.\nثم ذكر البخاري أيضًا حديث أبي التياح -بفتح المثناة فوق ثم مثناة تحت- يزيد بن حميد الضبعي عن أنس، عَن النَّبِيَّ - ﷺ - قَالَ: \"اسْمَعُوا وَأَطِيعُوا، وَإِنِ اسْتُعْمِلَ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ\".\nويأتي إن شاء الله قريبًا (^٤)، وفي الأحكام أيضًا (^٥)، وهو دال لما ترجم له البخاري أيضًا.\nوقال ابن الجوزي: إنما هو في العمال والأمراء دون الأئمة والخلفاء، فإن الخلافة لقريش لا مدخل فيها للحبشة؛ لقوله - ﵇ -: \"لا يزال هدا الأمر في قريش\" (^٦) وإنما للأئمة تولية من يرون فيجب طاعة ولاتهم. وصغر الرأس معروف في الحبشة، فلذلك قال: \"كأن رأسه زبيبة\" قلت: ويحتمل أنه يريد سواد رأسه أو قصر شعرها، واجتماع بعضه وتفرقته حتى يصير كالزبيب. قال ابن التين: وفي الحديث النهي عن القيام على السلاطين وإن جاروا؛ لأن قيام القائم\n_________\n(^١) هو في حديث الباب.\n(^٢) \"معجم ما استعجم\" ٣/ ٩٤٦، وانظر أيضًا: \"معجم البلدان\" لياقوت ٤/ ١٢٨.\n(^٣) ورد بهامش الأصل ما نصه: ذكر فتح العين والصاد من طريق البخاري ومسلم، ابن الأثير في \"النهاية\".\n(^٤) برقم (٦٩٦).\n(^٥) يأتي برقم (٧١٤٢) باب: السمع والطاعة للإمام ما لم تكن معصية.\n(^٦) سيأتي برقم (٣٥٠١) كتاب: المناقب، باب: مناقب قريش.","vol":"6","page":533},{"text":"يهيج فتنة تذهب فيها الأنفس والحرم والأموال، وقد مثله بعضهم بالذي يبني قصرًا ويهدم مصرًا.\nوفيه دلالة على وجوب طاعة الخارجي، لأنه لما قال: \"حبشي\" والخلافة في قريش دال على أن الحبشي إنما يكون متغلبًا، والفقهاء على أنه يطاع ما أقام الجمع والجماعات والعيد والجهاد، فضرب - ﵇ - المثل بالحبشي إذ هو غاية في الذم، وإذا أمر بطاعته لم يمتنع من الصلاة خلفه، فكذلك المذموم ببدعة أو فسق.\nوقوله: \"اسمعوا وأطيعوا\" يريد في المعروف، لا المنكر فإذا أمر بمنكر فلا سمع ولا طاعة.\n\"لا طاعة لمخلوق في معصية الخالق\" (^١) ويلزمهم الإنكار جهدهم، فإن عجزوا لزموا بيوتهم أو خرجوا إلى موضع العدل (^٢) (^٣).\n_________\n(^١) سيأتي معناه برقم (٧٢٥٧) كتاب: أخبار الآحاد، باب: ما جاء في إجازة خبر الواحد الصدوق.\n(^٢) ورد بهامش الأصل: آخر ٩ من ٢ من تجزئة المصنف.\n(^٣) ورد بهامش الأصل: ثم بلغ في الرابع بعد الستين كتبه مؤلفه.","vol":"6","page":534},{"text":"<span data-type='title' id=toc-661>٥٥ - باب إِذَا لَمْ يُتِمَّ الإِمَامُ وَأَتَمَّ مَنْ خَلْفَهُ</span>\n٦٩٤ - حَدَّثَنَا الْفَضْلُ بْنُ سَهْلٍ قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ مُوسَى الأَشْيَبُ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يُصَلُّونَ لَكُمْ، فَإِنْ أَصَابُوا فَلَكُمْ، وَإِنْ أَخْطَئُوا فَلَكُمْ وَعَلَيْهِمْ\". [فتح: ٢/ ١٨٧]\nذكر فيه حديث أبي هُرَيْرَةَ مرفوعًا: \"يُصَلُّونَ لَكُمْ، فَإِنْ أَصَابُوا فَلكُمْ، وَإِنْ أَخْطَئُوا فَلَكُمْ وَعَلَيْهِمْ\".\nوهو حديث انفرد به البخاري.\nوفيه: جواز الصلاة خلف البر والفاجر إذا خيف منه، وأن الإمام إذا نقص ركوعه وسجوده لا تفسد صلاة من خلفه إلا أن ينتقص فرضًا من فروضها، فلا يجوز اتّباعه، إلا أن يخاف منه فيصلي معه بعد أن يصلي في بيته.\nوقيل: \"إن أصابوا\" يعني: الوقت، أو أخطئوه فإن بني أمية كانوا يؤخرون الصلاة تأخيرًا شديدًا (^١)، ويؤيد ذلك حديث عبد الله بن مسعود مرفوعًا \"ستدركون أقوامًا يصلون الصلاة لغير وقتها، فإن أدركتموهم فصلوا في بيوتكم الوقت الذى تعرفون، ثم صلوا معهم واجعلوها سبحة\". رواه ابن ماجه بإسناد صحيح (^٢).\n_________\n(^١) قال ابن حزم في \"المحلى\" ٢/ ٢٤١: ومن طريق سحنون عن ابن القاسم، أخبرني مالك أن القاسم بن محمد بن أبي بكر الصديق حين كانت بنو أمية يؤخرون الصلاة أنه كان يصلي في بيته، ثم يأتي المسجد يصلي معهم. فكلم في ذلك، فقال: أصلي مرتين أحب إلي من ألا أصلي شيئًا.\n(^٢) ابن ماجه (١٢٥٥) وأوله: \"لعلكم .. \" والحديث رواه بنحوه مسلم (٥٣٤) كتاب: المساجد، باب: الندب إلى وضع الأيدي على الركب في الركوع ونسخ التطبيق مطولًا.","vol":"6","page":535},{"text":"وفي \"سنن أبي داود\" بإسناد حسن من حديث قبيصة بن وقاص مرفوعًا: \"يكون عليكم أمراء من بعدي يؤخرون الصلاة، فهي لكم وهي عليهم، فصلوا معهم ما صلوا القبلة\" (^١).\nورواه أبو ذر وثوبان مرفوعًا أيضًا (^٢) فهذا دال على أن المراد بقوله:\n\"فإن أخطأوا فلكم\" يعني: صلاتكم في بيوتكم في الوقت، وكذلك كان جماعة من السلف يفعلون:\nروي عن ابن عمر أن الحجاج لما أخر الصلاة بعرفة صلى ابن عمر في رحله، وثم ناس (وُقَّفٌّ) (^٣)، قال: فأمر به الحجاج فحبس.\nوكان الحجاج يؤخر الصلاة يوم الجمعة، وكان أبو وائل يأمرنا أن نصلي في بيوتنا، ثم نأتي المسجد، وكان إبراهيم يصلي في بيته، ثم يأتي الحجاج فيصلي معه.\nوفعله مسروق مع زياد، وكان عطاء وسعيد بن جبير في زمن الوليد إذا أخرا الصلاة أومآ في مجالسهما ثم صليا معه (^٤).\nوفعله مكحول مع الوليد أيضًا، وهو مذهب مالك في أئمة الجور إذا\n_________\n(^١) أبو داود (٤٣٤) ورواه أيضًا أبو القاسم البغوي في \"معجم الصحابة\" ٥/ ٦١ (١٩٨٣)، وابن قانع في \"معجم الصحابة\" ٢/ ٣٤٣، وأبو نعيم في \"معرفة الصحابة\" ٤/ ٢٣٣٤ (٥٧٣٧)، وابن عبد البر في \"التمهيد\" ٨/ ٦٥ - ٦٦، وصححه الألباني في \"صحيح سنن أبي داود\" (٤٦١).\n(^٢) حديث أبي ذر رواه مسلم (٦٤٨) كتاب: المساجد، باب: كراهية تأخير الصلاة عن وقتها المختار وما يفعله المأموم إذا أخرها الإمام.\nولم أهتد إليه عن ثوبان، وانظر \"الثمر المستطاب\" ١/ ٨٦ - ٩١.\n(^٣) بالأصل: (ووقف)، والمثبت من \"المصنف\".\n(^٤) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٢/ ١٥٧ (٧٥٩٢ - ٧٥٩٣، ٧٥٩٥، ٧٥٩٧، ٧٥٩٩).","vol":"6","page":536},{"text":"أخروا الصلاة عن وقتها.\nوقد روي عن بعض السلف أنهم كانوا لا يعتدون الصلاة معهم.\nوروى ابن أبي شيبة عن وكيع، ثنا [بسطام] (^١): سألت أبا جعفر محمد بن علي عن الصلاة خلف الأمراء فقال: صل معهم، قد كان الحسن والحسين [يبتدران] (^٢) الصلاة خلف مروان، قلت: إن الناس كانوا يزعمون أن ذلك تقية. فقال: وكيف إن كان الحسن بن علي ليسب مروان في وجهه وهو على المنبر حتى بولي (^٣).\nوقيل لجعفر بن محمد: كان أبوك يصلي إذا رجع إلى البيت. فقال: لا والله ما كان يزيد على صلاة الأئمة.\nوقال إبراهيم: كان عبد الله يصلي معهم إذا أخروا عن الوقت قليلًا ويرى أن مأثم ذلك عليهم (^٤).\nوقال أبو عبد الملك: يريد بقوله: فلكم ثواب الطاعة والسمع، وعليهم إثم ما ضيعوا وأخطئوا.\nوقيل: إن صليتم أفرادًا في الوقت فصلاتكم تامة، إن أخطئوا في صلاتهم وائتممتم أنتم بهم. وقيل: المراد بالخبر: الأوقات وما يكون في الصلاة مما لا يعلمه المأموم.\n_________\n(^١) في الأصل (بسام)، وكذا في \"شرح ابن بطال\"، والمثبت من \"المصنف\".\n(^٢) في الأصل (يبدآن)، والمثبت من \"المصنف\".\n(^٣) في مطبوع \"المصنف\": تولى.\n(^٤) \"مصنف ابن أبي شيبة\" ٢/ ١٥٤ - ١٥٥ (٧٥٥٩، ٧٥٦٥، ٧٥٦٧).","vol":"6","page":537},{"text":"<span data-type='title' id=toc-662>٥٦ - باب إِمَامَةِ المَفتُونِ وَالْمُبتَدِعِ</span>\nقال البخاري: وَقَالَ الحَسَنُ: صَلِّ وَعَلَيْهِ بِدْعَتُهُ.\n\n٦٩٥ - قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ لَنَا مُحَمَّدُ بْنُ يُوسُفَ: حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنَا الزُّهْرِيُّ عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُبَيْدِ اللهِ بْنِ عَدِيِّ بْنِ خِيَارٍ أَنَّهُ دَخَلَ عَلَى عُثْمَانَ بْنِ عَفَّانَ -﵁- وَهْوَ مَحْصُورٌ فَقَالَ: إِنَّكَ إِمَامُ عَامَّةٍ، وَنَزَلَ بِكَ مَا تَرَى، وَيُصَلِّي لَنَا إِمَامُ فِتْنَةٍ وَنَتَحَرَّجُ. فَقَالَ: الصَّلَاةُ أَحْسَنُ مَا يَعْمَلُ النَّاسُ، فَإِذَا أَحْسَنَ النَّاسُ فَأَحْسِنْ مَعَهُمْ، وَإِذَا أَسَاءُوا فَاجْتَنِبْ إِسَاءَتَهُمْ. وَقَالَ الزُّبَيْدِيُّ: قَالَ الزُّهْرِيُّ: لَا نَرَى أَنْ يُصَلَّى خَلْفَ الْمُخَنَّثِ إِلاَّ مِنْ ضَرُورَةٍ لَا بُدَّ مِنْهَا. [فتح: ٢/ ١٨٨]\n\n٦٩٦ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبَانَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، عَنْ أَبِي التَّيَّاحِ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ: قَالَ النَّبِيُّ - ﷺ - لأَبِي ذَرٍّ: \"اسْمَعْ وَأَطِعْ، وَلَوْ لِحَبَشِيٍّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ\". [انظر: ٦٩٣ - فتح: ٢/ ١٨٨]\nهذا مروي عنه (^١) بلفظ: لا يضر المؤمن صلاته خلف المنافق ولا تنفع المنافق صلاته خلف المؤمن (^٢)، كذا ذكره ابن بطال (^٣) عنه.\nقال الشافعي: وصلى ابن عمر خلف الحجاج (^٤)، وكفي به فاسقًا.\n_________\n(^١) أي: قول الحسن.\n(^٢) رواه ابن أبي شيبة ٢/ ١٥٤ (٧٥٦١).\nوما علقه البخاوي عن الحسن، رواه بلفظه مسندًا سعيد بن منصور كما في \"فتح الباري\" لابن رجب ٦/ ١٨٦ - ١٨٧، و\"فتح الباري\" لابن حجر ٢/ ١٨٨، ورواه كلذلك الحافظ بإسناده في \"التغليق\" ٢/ ٢٩٢ - ٢٩٣.\n(^٣) \"شرح ابن بطال\" ٢/ ٣٢٧.\n(^٤) سيأتي برقم (١٦٦٠) كتاب: الحج، باب: التهجير بالرواح يوم عرفة من حديث الزهري، عن سالم قال: كتب عبد الملك إلى الحجاج، أن لا يخالف ابن عمر في الحج .. الحديث.\nومفهوم الحديث يدل على أن ابن عمر صلى وراءه، لكن ليس فيه ثمة تصريح بذلك، فالدلالة فيه دلالة مفهوم لا منطوق. =","vol":"6","page":538},{"text":"قلت: وصلى خلفه ابن أبي ليلى وسعيد بن جبير وخرج عليه (^١).\nوقال البخاري: وَقَالَ لَنَا مُحَمَّدُ بْنُ يُوسُفَ: ثَنَا الأَوْزَاعِيُّ، ثَنَا الزُّهْرِيُّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُبَيْدِ الله بْنِ عَدِيِّ بْنِ الخِيَارِ أَنَّهُ دَخَلَ عَلَى عُثْمَانَ وَهْوَ مَحْصُورٌ فَقَالَ: إِنَّكَ إِمَامُ عَامَّةٍ، وَنَزَلَ بِكَ مَا تَرى، وَيُصَلِّي لَنَا إِمَامُ فِتْنَةٍ وَنتَحَرَّجُ. فَقَالَ: الصَّلَاةُ أَحْسَنُ مَا يَعْمَلُ النَّاسُ، فَإِذَا أَحْسَنَ النَّاسُ فَأَحْسِنْ مَعَهُمْ، وَاِذَا أَسَاءُوا فَاجْتَنِبْ إِسَاءَتَهُمْ.\n_________\n= ولما خرج المصنف -﵀- هذا الأثر في \"البدر المنير\" ٤/ ٥٢٠ قال: أثر صحيح رواه البخاري في \"صحيحه\"، وكذلك عزاه أيضا في \"خلاصة البدر\" ١/ ١٩٨ (٦٩١). وكذا الحافظ في \"التلخيص\" ٢/ ٤٣ عزاه للبخاري. وما أخرجه البخاري (١٦٦٠) ليس صريح الدلالة- كما قلنا.\nولما خرج الألباني -﵀- هذا الأثر والحديث في \"الإرواء\" ٢/ ٣٠٣ (٥٢٥) نقل عزو الحافظ للحديث في \"التلخيص\" للبخاري، ثم قال: ولم أجده عنده حتى الآن!\nوكذلك ذهل عنه الأستاذ حمدي عبد المجيد السلفي؛ وذلك لأنه لما عزاه المصنف في \"خلاصة البدر\" للبخاري، عزاه هو في الهامش للبيهقي ٣/ ١٢١ - ١٢٢ فكأنه لم يتوصل إليه عند البخاري.\nوالأثر رواه صريحًا ابن أبي شيبة ٢/ ١٥٤ (٧٥٥٨) عن عمير بن هانئ، قال: شهدت ابن عمر والحجاج محاصر ابن الزبير، فكان منزل ابن عمر بينهما، فكان ربما حضر الصلاة مع هؤلاء وربما حضر الصلاة مع هؤلاء.\nقال الألباني في \"الإرواء\" ٢/ ٣٠٣: سند صحيح على شرط الستة.\nوبنحوه رواه البيهقي ٣/ ١٢١ - ١٢٢ عن عمير بن هانئ، بأطول من حديث ابن أبي شيبة، وفيه تصريح أوضح بالصلاة وراءه.\nورواه الشافعي في \"مسنده\" ١/ ١٠٩، ومن طريقه البيهقي ٣/ ١٢١ عن نافع أن ابن عمر اعتزل بمنى في قتال ابن الزبير والحجاج، فصلى مع الحجاج.\n(^١) رواه عنهما ابن أبي شيبة ٢/ ١٥٤ - ١٥٥ (٧٥٦٦، ٧٥٧١).","vol":"6","page":539},{"text":"هذا من أفراد البخاري، ومحمد بن يوسف هو الفريابي وكأنه أخذه عنه مذاكرة (^١)، وقد وصله الإسماعيلي عن عبد الله بن يحيى السرخسي: ثنا محمد بن يحيى، ثنا محمد، فذكره، ومن طرق أخرى، ورواه هو وأبو نعيم من طريق الحسن بن سفيان، عن حبان، عن ابن المبارك، أنا الأوزاعي، فذكره.\nوقوله: \"إمامُ العامَّة\": يعني العموم. وقوله: \"يُصلِّي لنا إمام فتنةٍ\" أي: يؤمنا، فيه قولان:\nأحدهما: في وقت فتنة، قاله الداودي.\nوثانيهما وهو قول ابن وضاح: إمام الفتنة: هو عبد الرحمن بن عديس البلوي وهو الذي جلب على عثمان أهل مصر (^٢).\nوذكروا أن القول الأول أصح، بل الأول راجع إليه؛ لأن عبد الرحمن\n_________\n(^١) قال الحافظ: قيل: عبر بهذِه الصيغة؛ لأنه مما أخذه من شيخه في المذاكرة فلم يقل فيه حدثنا، وقيل: إن ذلك مما تحمله بالإجازة أو المناولة أو العرض، وقيل: هو متصل من حيث اللفظ منقطع من حيث المعنى، والذي ظهر لي بالاستقراء خلاف ذلك، وهو أنه متصل لكنه لا يعبر بهذِه الصيغة إلا إذا كان المتن موقوفًا، أو كان فيه راو ليس على شرطه، والذي هنا من قبيل الأول. اهـ. \"الفتح\" ٢/ ١٨٨.\n(^٢) قال الذهبي: عبد الرحمن بن عُديس، أبو محمد البلوي، له صحبة، وبايع تحت الشجرة، وله رواية، سكن مصر، وكان ممن خرج على عثمان وسار إلى قتاله -نسأل الله العافية- ثم ظفر به معاوية فسجنه بفلسطين في جماعة، ثم هرب من السجن، فأدركوه بجبل لبنان فقتل، ولما أدركوه قال لمن قتله: ويحك اتق الله في دمي فإني من أصحاب الشجرة، فقال الشجر بالجبل كثير، وقتله. قال ابن يونس: كان رئيس الخيل التي سارت من مصر إلى عثمان. وعن محمد بن يحيى الذهلي قال: لا يحل أن يحدث عنه بشيء، هو رأس الفتنة. اهـ. \"تاريخ الإسلام\" ٣/ ٥٣١ - ٥٣٢.\nوقال في: قال الواقدي: حدثني ابن جريج وغيره عن عمرو، عن جابر أن المصريين =","vol":"6","page":540},{"text":"كان إمام هذِه الفتنة، فهو وقتها، وكان هؤلاء لما هجموا على عثمان المدينة كان عثمان يخرج فيصلي بالناس وهم يصلون خلفه شهرًا، ثم خرج في آخر جمعة خرج فيها فحصبوه حتى وقع من المنبر، ولم يقدر أن يصلي بهم، فصلى بهم يومئذٍ أبو أمامة بن سهل بن حنيف فمنعوه، فكان يصلي بهم ابن عديس تارة وكنانة بن بشر (^١) أحد رؤساء الخوارج يومئذٍ تارة، فبقوا على ذلك عشرة أيام (^٢).\nوروي أنه حصر أربعين يومًا وكان طلحة يصلي بهم، وصلى بهم أكثر الأيام علي، وفيه نظر؛ لأنهما إماما هدى.\nوقد قال ابن عدي (^٣): يصلي لنا إمام فتنة.\n_________\n= لما أقبلوا يريدون ثمان دعا عثمان محمد بن مسلمة، فقال: أخرج إليهم فارددهم وأعطهم الرضا وكان رؤساؤهم أربعة: عبد الرحمن بن عديس، وسودان بن حمران، وعمرو بن الحمق الخزاعي، وابن النباع \"تاريخ الإسلام\" ٣/ ٤٤١.\nوانظر تمام ترجمته في \"طبقات ابن سعد\" ٩/ ٥٥٧، \"الاستيعاب\" ٢/ ٣٨٣ (١٤٤٥)، \"أسد الغابة\" ٣/ ٤٤٧ (٣٣٥٢)، \"الإصابة\" ٢/ ٤١١ (٥١٦٣).\n(^١) قال الحافظ: كنانة بن بشر بن عتاب بن عوف بن حارثة بن قتبرة بن حارثة التجيبي، قال ابن يونس: شهد فتح مصر، وقتل بفلسطين سنة ستة وثلاثين، وكان ممن قتل عثمان، وإنما ذكرته؛ لأن الذهبي ذكر عبد الرحمن بن ملجم؛ لأن له إدراكًا، وينبغي أن ينزه عنهما كتاب الصحابة. اهـ. \"الإصابة\" ٣/ ٣١٨ (٧٥٠٢).\n(^٢) روى هذِه الأحداث مفصلة عمر بن شبة في \"تاربخ المدينة المنورة\" ٤/ ١٢١٧ - ١٢١٩ بعدة أسانيد.\nوقال الحافظ: وقد صلى بالناس يوم حصر عثمان أبو أمامة بن سهل بن حنيف، رواه عمر بن شبة بسند صحيح. اهـ. \"الفتح\" ٢/ ١٨٩.\n(^٣) هو عبيد الله بن عدي بن الخيار بن عدي بن نوفل بن عبد مناف بن قصي القرشي النوفلي المدني، ولد في زمن النبي - ﷺ - وكان من فقهاء قريش، وكان أبوه من الطلقاء، ما ذكره في الصحابة أحد سوى ابن سعد، وهو ثقة قليل الحديث، ومات في خلافة الوليد بن عبد الملك. =","vol":"6","page":541},{"text":"وروى سيف بن عمر (^١) في كتاب \"الردة\" عن مبشر بن الفضل، عن سالم قال: قلت له: كيف صنع الناس بالصلاة خلف المصريين؟ قال: كرهها كلهم إلا الأعلام فإنهم خافوا على أنفسهم، وكانوا يشهدونها ويلوذون عنها بضياعهم إذا تركوا.\nوروى أيضًا عن سهل بن يوسف، عن أبيه، قال: كره الناس الصلاة خلف المصريين ما خلا عثمان، فإنه قال: من دعا إلى الصلاة فأجيبوه.\nوصلى بالناس في حصاره جماعة منهم: أبو أيوب الأنصاري وسهل ابن حنيف وابنه أبو أمامة، وصلى علي يوم النحر (^٢)، قال ابن المبارك: ما صلى علي في ذلك الحصر إلا العيد وحدها (^٣).\nقال يحيى بن آدم: ولعله صلى بهم واحدًا بعد واحد (^٤).\n_________\n= انظر تمام ترجمته في: \"طبقات ابن سعد\" ٥/ ٤٩، \"الاستيعاب\" ٣/ ١٣٢ (١٧٣٦)، \"أسد الغابة\" ٣/ ٥٢٦ (٣٤٦٦)، \"تهذيب الكمال\" ١٩/ ١١٢ (٣٦٦٤)، \"سير أعلام النبلاء\" ٣/ ٥١٤ (١٢٢)، \"الإصابة\" ٣/ ٧٤ (٦٢٣٨).\n(^١) هو سيف بن عمر التميمي البرجمي، ويقال: السعدي. ويقال: الضبي، ويقال: الأسيدي، الكوفي، صاحب كتاب \"الردة\" و\"الفتوح\" عن يحيى بن معين: ضعيف الحديث، وفي رواية: فِلْس خير منه، وقال أبو حاتم: متروك الحديث يشبه حديثه حديث الواقدي. وقال أبو داود: ليس بشيء، وضعفه النسائي والدارقطني. وقال ابن عدي: بعض أحاديثه مشهورة، وعامتها منكرة لم يتابع عليها، وهو إلى الضعف أقرب منه إلى الصدق.\nانظر ترجمته في: \"ضعفاء النسائي\" (٢٥٦)، \"الجرح والتعديل\" ٤/ ٢٧٨ (١١٩٨)، \"الكامل\" لابن عدي ٤/ ٥٠٧ (٨٥١)، \"تهذيب الكمال\" ١٢/ ٣٢٤ (٢٦٧٦)، \"تاريخ الإسلام\" ١١/ ١٦١ (١٢٩).\n(^٢) رواه ابن شبة ٤/ ١٢١٦ بإسناده عن أبي عبيد سعد بن عبيد مولى ابن أزهر قال: صليت العيد مع علي - ﵁ - وعثمان - ﵁ - محصور، فصلى ثم خطب بعد الصلاة.\n(^٣) المصدر السابق.\n(^٤) السابق ٤/ ١٢١٧.","vol":"6","page":542},{"text":"قال (الدراوردي) (^١): لم يكن في القائمين على عثمان أحد من الصحابة، إنما كانت فرقتان، فرفة مصرية، وفرقة كوفية، ولم يعيبوا عليه شيئًا إلا خرج منه بريئا، فطالبوه بعزل من استعمل من بني أمية فلم يستطع في تلك الحال، ولم يخل بينهم وبينه لئلا يتجاوزوا فيهم القصد، وإنما صبر واحتسب؛ لأنه رأى النبي - ﷺ - تلك الليلة في المنام فقال له: \"قد قمصك الله قميصًا فإن أرادوك على خلعه فلا تخلعه\" (^٢) يعنى: الخلافة، وقد كان أخبره - ﵇ - أنه يموت شهيدًا على بلوى تصيبه (^٣)، فلذلك لم ينخلع من الخلافة وأخذ بالشدة على نفسه طلبًا لذلك، وإنما صلى علي صلاة العيد؛ لئلا تضاع سنة سنها الرسول - ﵇ -.\nوفيه من الفقه: المحافظة على إقامة الصلوات والحض على شهود الجماعات في زمن الفتنة خشية انحراف الأمر، وافتراق الكلمة، وتأكيد الشتات، والتعصب.\nوقال بعض الكوفيين: إن الجمعة بغير والٍ لا تجزئ.\n_________\n(^١) أثبتوه في مطبوع \"شرح ابن بطال\" الداودي.\n(^٢) رواه الترمذي (٣٧٠٥)، وابن ماجه (١١٢)، وأحمد ٦/ ٧٥، ٨٦ - ٨٧، ١٤٩، وفي \"فضائل الصحابة\" ١/ ٦١٢ - ٦١٣ (٨١٥ - ٨١٦)، وابن شبة في \"تاريخ المدينة\" ٣/ ١٠٦٦ - ١٠٧٠، وابن أبي عاصم في \"السنة\" (١١٧٢ - ١١٧٣)، وابن حبان ١٥/ ٣٤٦ (٦٩١٥)، والطبراني في \"مسند الشاميين\" ٢/ ٢٢٦ (١٢٣٤) و٣/ ١٢٩ - ١٣٠ (١٩٣٤)، والحاكم ٣/ ٩٩ - ١٠٠ من طرق عن النعمان بن بشير وعورة كلاهما عن عائشة به. وصححه الألباني في \"صحيح ابن ماجه\" (٩٠).\n(^٣) قطعة من حديث سيأتي مطولًا برقم (٣٦٧٤) كتاب: فضائل الصحابة، باب: قول النبي - ﷺ - \"لو كنت متخذًا خليلًا\".\nورواه مسلم برقم (٢٤٠٣) كتاب: فضائل الصحابة، باب: من فضائل عثمان بن عفان - ﵁ -.","vol":"6","page":543},{"text":"وقال محمد بن الحسن: لو أن أهل مصرٍ مات واليهم جاز لهم أن يقدموا رجلًا منهم يصلي بهم حتى يقدم عليهم والٍ (^١).\nوقال مالك والأوزاعي والشافعي: تجوز الجمعة بغير سلطان كسائر الصلوات.\nوقال مالك: إن لله فرائض لا ينقصها إن وليها والٍ أو لم يلها، منها الجمعة (^٢).\nوقال الطحاوي -في صلاة علي العيد- بالناس وعثمان محصور: هذا أصل في كل سبب يُخلِّف الإمام عن الحضور، على المسلمين إقامة رجل منهم يقوم به، وهذا كما فعل المسلمون يوم مؤتة لما قتل الأمراء اجتمعوا على خالد بن الوليد (^٣)، وأيضًا فإن المتغلب والخارج على الإمام تجوز (الجماعة) (^٤) خلفه، فمن كان في طاعة الإمام أحرى بجوازها خلفه (^٥)، ذكره ابن بطال (^٦).\nوقال المهلب: فيه إن الصلاة وراء من تكره الصلاة خلفه أولى من تفرق الجماعة؛ لقول عثمان: فإذا أحسنوا فأحسن معهم، فغلب\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٤٤.\n(^٢) انظر: \"المدونة\" ١/ ١٤٢، \"عيون المجالس\" ١/ ٤٠١، \"المجموع\" ٤/ ٤٤٩ - ٤٥٠.\nوفي نسبة هذا القول للأوزاعي نظر، لأنه يشترط إذن السلطان. انظر: \"المجموع\" ٤/ ٤٥٠، \"المغني\" ٣/ ٢٠٦.\n(^٣) انظر عن غزوة مؤتة: \"طبقات ابن سعد\" ٢/ ١٢٨ - ١٣٠، \"والكامل في التاريخ\" ٢/ ٢٣٤ - ٢٣٨، و\"البداية والنهاية\" ٤/ ٦٣٢ - ٦٥٤، و\"تاريخ الإسلام\" ٢/ ٤٧٩ - ٤٩٩.\n(^٤) في \"شرح ابن بطال\": الجمعة.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٤٥ - ٣٤٦.\n(^٦) \"شرح ابن بطال\" ٢/ ٣٢٦.","vol":"6","page":544},{"text":"الإحسان في جماعتهم على الإحسان في التورع عن الصلاة في زمن الفتنة منفردًا، وأما الإساءة التي أمرنا باجتنابها، فهي المعاصي التي لا يلزم أحدًا فيها طاعة مخلوق.\nوأما الصلاة خلف الخوارج فاختلف العلماء في الصلاة خلف الخوارج، وأهل البدع، فأجازت طائفة الصلاة خلفهم.\nوعن ابن عمر أنه صلى خلف الحجاج -كما سيأتي في الكتاب (^١) -، وكذا أنس، وابن أبي ليلى، وسعيد بن جبير وخرج عليه. وقد أسلفنا قول الحسن (^٢).\nوقال النخعي: كانوا يصلون وراء الأمراء ما كانوا، وكان أبو وائل يجمع مع المختار (^٣).\nوقال ميمون بن مهران في الصلاة خلف الخارجي: أنت لا تصلي له، إنما تصلي لله، وقد كنا نصلي خلف الحجاج وكان حروريًا أزرقيًا (^٤).\nوأجاز الشافعي الصلاة خلف من أقام الصلاة وإن كان غير محمود في دينه (^٥).\nوكرهت طائفة الصلاة خلفهم (^٦).\nوروى أشهب عن مالك: لا أحب الصلاة خلف الإباضية والواصلية ولا السكنى معهم بلد.\n_________\n(^١) سيأتي برقم (١٦٦٠) وتقدم الكلام عليه قريبًا.\n(^٢) تقدم تخريج هذِه الآثار.\n(^٣) رواهما ابن أبي شيبة ٢/ ١٥٤ - ١٥٥ (٧٥٦٠، ٧٥٧٠).\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ١/ ١٥٤ (٧٥٦٤).\n(^٥) \"الأم\" ١/ ١٤٠.\n(^٦) وهو رأى المالكية والحنابلة انظر \"المدونة\" ١/ ٨٤، \"عيون المجالس\" ١/ ٣٦٩، \"المستوعب\" ٢/ ٣٢٨ - ٣٢٩، \"المغنى\" ٣/ ١٧ - ٢٣.","vol":"6","page":545},{"text":"وقال عنه ابن نافع: وإن كان (^١) المسجد إمامه قدريًا فلا بأس أن يتقدمه إلى غيره (^٢).\nوقال ابن القاسم: أرى الإعادة في الوقت على من صلى خلف أهل البدع (^٣).\nوقال أصبغ: يعيد أبدًا.\nوقال سحنون: وإنما لم تجب عليه الإعادة؛ لأن صلاته لنفسه جائزة، وليس بمنزلة النصراني؛ لأن ذلك لا يجوز لنفسه.\nوقال الثوري في القدري: لا تقدِّموه (^٤).\nوقال أحمد: لا يصلي خلف أحدٍ من أهل الأهواء إذا كان داعيًا إلى هواه، ومن صلى خلف الجهمي والرافضي والقدري يعيد (^٥).\nوفي المرغيناني الحنفي: تكره الصلاة خلف صاحب هوى وبدعة، ولا تجوز خلف الرافضي والقدري والجهمي والمشبهة ومن يقول بخلق القرآن (^٦).\nوفي \"المحيط\": كان أبو حنيفة لا يرى الصلاة خلف المبتدع. ومثله عن أبي يوسف (^٧).\nوأما الفاسق بالزنا وشرب الخمر، فزعم ابن حبيب أن من صلى خلف من يشرب الخمر يعيد أبدًا إلا أن يكون واليًا.\n_________\n(^١) في الأصل بعدها (في) والأنس حذفها.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٢٨٩، \"البيان والتحصيل\" ١/ ٤٤٣.\n(^٣) \"المدونة الكبرى\" ١/ ٨٤.\n(^٤) انظر: \"الأوسط\" ٤/ ٣٣٢.\n(^٥) انظر: \"المغنى\" ٣/ ١٧.\n(^٦) \"الهداية\" ١/ ٦٠، \"فتح القدير\" ١/ ٣٥٠.\n(^٧) \"المحيط\" ٢/ ١٧٧ - ١٧٨، \"فتح القدير\" ١/ ٣٥٠.","vol":"6","page":546},{"text":"وقيل: تستحب الإعادة (^١).\nوعند الشافعي: تصح (^٢)، وكذا أحمد في رواية (^٣)؛ لحديث مكحول عن أبي هريرة مرفوعًا: \"صلوا خلف كل بر وفاجر\" رواه الدارقطني وقال: مكحول لم يلحق أبا هريرة (^٤).\nوفي لفظ: \"الصلاة واجبة عليكم مع كل برٍ أو فاجر وإن عمل بالكبائر\" (^٥).\n_________\n(^١) انظر: \"الذخيرة\" ٢/ ٢٤٠.\n(^٢) انظر: \"المجموع\" ٤/ ١٥٠.\n(^٣) المغني\" ٣/ ١٩ - ٢٠.\n(^٤) \"سنن الدارقطني\" ٢/ ٥٧.\nوبهذا اللفظ رواه أيضًا البيهقي ٤/ ١٩، وابن الجوزي في \"العلل المتناهية\" ١/ ٤٢٥ (٧١٩)، وفي \"التحقيق\" ١/ ٤٧٥ (٧٢٦) من طريق ابن وهب، عن معاوية بن صالح، عن العلاء بن الحارث، عن مكحول، عن أبي هريرة، مرفوعًا به.\nوسيأتي الكلام على هذا الإسناد.\n(^٥) روي بهذا اللفظ من طريقين:\nالأول: طريق ابن وهب السالف، رواه أبو داود (٥٩٤، ٢٥٣٣)، والبيهقي ٣/ ١٢١، ٨/ ١٨٥، وفي \"معرفة السنن والآثار\" ٤/ ٢١٤ (٥٩١٩)، وفي \"شعب الإيمان\" ٧/ ٣ (٩٢٤٢). قال الدارقطني: مكحول لم يسمع من أبي هريرة، ومن دونه ثقات. وقال البيهقي في \"المعرفة\" ٤/ ٢١٤: إسناد صحيح، إلا أن فيه إرسالًا بين مكحول وأبي هريرة. وقال المنذري في \"المختصر\" ٣/ ٣٨٠: هذا منقطع؛ مكحول لم يسمع من أبي هريرة، وقال ابن الجوزي في \"العلل\" ١/ ٤٢٧: روى محمد بن سعد أن جماعة من العلماء ضعفوا رواية مكحول، وفيه معاوية، قال الرازي: لا يحتج به.\nوالحديث أورده الألباني في \"ضعيف أبي داود\" (٩٤) وقال: إسناده ضعيف.\nأما الطريق الثاني عن بقية، عن الأشعث، عن يزيد بن يزيد بن جابر، عن مكحول، عن أبي هريرة به. رواه الدارقطني ٢/ ٥٦، وابن الجوزي في \"العلل\" (٧١٨)، وفي \"التحقيق\" (٧٢٥). =","vol":"6","page":547},{"text":"قال البخاري: وَقَالَ الزُّبَيْدِيُّ: قَالَ الزهْرِيُّ: لَا نَرى أَنْ يُصَلَّى خَلْفَ المُخَنَّثِ إِلَّا مِنْ ضَرُورَةٍ لَا بُدَّ مِنْهَا.\nأراد به الذى يؤتى دون من يتكسر في كلامه، ومشيه، فإنه لا بأس بالصلاة خلفه،. قاله أبو عبد الملك.\nوقال الداودي: أرادهما؛ لأنها بدعة وجرحة، وذلك أن الإمامة موضع كمال واختيار. والمذكور ناقص؛ لتشبهه بالنساء، وكما أن إمام الفتنة والمبتدع كل منهما مفتون في طريقته فلما شملهم معنى الفتنة كرهت إمامتهم إلا من ضرورة.\nوفي \"نوادر سحنون\": إن كان الخنثي ممن يحكم له بالنساء أعاد من ائتم به أبدًا، وإن كان ممن يحكم له بحكم الرجال فلا (^١). وإنما ذكر البخاري هذِه المسألة هنا؛ لأنه مفتتن بتشبهه بالنساء.\n_________\n= وفي الباب عن ابن عمر وأبي الدرداء وعلي وواثلة بن الأسقع وابن مسعود ومعاذ. وهي ضعيفة كلها.\nقال العقيلي في \"الضعفاء\" ٣/ ٩٠ بعد ما أخرج حديث أبي الدرداء: وليس في هذا المتن إسناد يثبت. وقال البيهقي ٤/ ١٩: قد روى في الصلاة على كل بر وفاجر، والصلاة على من قال: لا إله إلا الله، أحاديث كلها ضعيفة غاية الضعف. وأصح ما روي في هذا الباب حديث مكحول عن أبي هريرة. وقال ابن الجوزي في \"العلل\" ١/ ٤٢٦ بعد رواية هذِه الأحاديث: أحاديث كلها لا تصح. وقال المصنف في \"البدر المنير\" ٤/ ٤٥٦: هذا الحديث له طرق ضعيفة أمثلُها: رواية مكحول عن أبي هريرة. وضعفها الألباني في \"الإرواء\" (٥٢٧).\nوانظر في تخريج هذِه الأحاديث والكلام عليها: \"سنن الدارقطني\" ٢/ ٥٥ - ٥٧، \"العلل المتناهية\" ٤/ ٤٢١ - ٤٢٨، \"التحقيق في أحاديث الخلاف\" ١/ ٤٧٤ - ٤٧٩، \"نصب الراية\" ٢/ ٢٦ - ٢٩، \"البدر المنير\" ٤/ ٤٥٥ - ٤٦٣، \"تلخيص الحبير\" ٢/ ٣٥، \"الدراية\" ١/ ١٦٨ - ١٦٩، \"الإرواء\" (٥٢٧).\n(^١) \"النوادر والزيادات\" ١/ ٢٨٥.","vol":"6","page":548},{"text":"كما أن إمام الفتنة والمبتدع كل واحد منهما مفتون في طريقته، فلما شملهم معناها شملهم الحكم.\nثم ساق البخاري حديث أنس قَالَ النَّبِيُّ - ﷺ - لأَبِي ذَرٍّ: \"اسْمَعْ وَأَطِعْ، وَلَوْ لِحَبَشِيٍّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ\".\nوقد سلف هذا الحديث قريبًا (^١) مع الكلام عليه ووجه مطابقته للترجمة مع ما سلف هناك؛ فإنه لم يصف الإمام إلا بكونه حبشيًا فأين هذا من كونه مفتونًا أو مبتدًعا؟ لأن السياق يرشد إلى وجوب طاعته وإن كان أبعد الناس من أن يطاع؛ لأن هذِه الصفة إنما توجد في أعجمي حديث العهد بالإسلام، ومثل هذا غالبًا لا يخلو عن نقص في دينه لو لم يكن إلا الجهل اللازم لأمثاله، وما يخلو الجاهل إلى هذا الحد من ارتكاب بدعة أو اقتحام فتنة، ولو لم يكن إلا في افتتانه بنفسه حين قدم للإمامة وليس من أهلها؛ لأن لها أهلًا من الحسب والنسب والعلم، نبه عليه ابن المنير (^٢).\n_________\n(^١) سلف برقم (٦٩٣) باب: إمامة العبد والمولى.\n(^٢) \"المتواري\" ص ٩٨.","vol":"6","page":549},{"text":"<span data-type='title' id=toc-663>٥٧ - باب من يَقُومُ عن يَمِيِن الإِمَامِ بِحِذَائِهِ سَوَاءً إِذَا كَانَا اثْنَيِنْ</span>\n٦٩٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: بِتُّ فِي بَيْتِ خَالَتِي مَيْمُونَةَ، فَصَلَّى رَسُولُ اللهِ - ﷺ - الْعِشَاءَ، ثُمَّ جَاءَ فَصَلَّى أَرْبَعَ رَكَعَاتٍ ثُمَّ نَامَ، ثُمَّ قَامَ، فَجِئْتُ فَقُمْتُ عَنْ يَسَارِهِ، فَجَعَلَنِي عَنْ يَمِينِهِ، فَصَلَّى خَمْسَ رَكَعَاتٍ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ نَامَ حَتَّى سَمِعْتُ غَطِيطَهُ -أَوْ قَالَ: خَطِيطَهُ- ثُمَّ خَرَجَ إِلَى الصَّلَاةِ. [انظر: ١١٧ - فتح: ٢/ ١٩٠]\nذكر فيه حديث ابن عَبَّاسٍ: بِتُّ عند خَالَتِي مَيْمُونَةَ .. الحديث وسلف في باب السمر في العلم (^١).\n_________\n(^١) سلف برقم (١١٧) كتاب: العلم.","vol":"6","page":550},{"text":"<span data-type='title' id=toc-664>٥٨ - باب إِذَا قَامَ الرَّجُلُ عَنْ يَسَارِ الإِمَامِ، فَحَوَّلَهُ الإِمَامُ إِلَى يَمِينِهِ لَمْ تَفْسُدْ صَلَاتُهُمَا</span>\n٦٩٨ - حَدَّثَنَا أَحْمَدُ قَالَ: حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: حَدَّثَنَا عَمْرٌو، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنِ ابْنِ عَبَّاسٍ ﵄ - قَالَ: نِمْتُ عِنْدَ مَيْمُونَةَ، وَالنَّبِيُّ - ﷺ - عِنْدَهَا تِلْكَ اللَّيْلَةَ، فَتَوَضَّأَ ثُمَّ قَامَ يُصَلِّي، فَقُمْتُ عَلَى يَسَارِهِ، فَأَخَذَنِي فَجَعَلَنِي عَنْ يَمِينِهِ، فَصَلَّى ثَلَاثَ عَشْرَةَ رَكْعَةً، ثُمَّ نَامَ حَتَّى نَفَخَ -وَكَانَ إِذَا نَامَ نَفَخَ- ثُمَّ أَتَاهُ الْمُؤَذِّنُ، فَخَرَجَ فَصَلَّى وَلَمْ يَتَوَضَّأْ. قَالَ عَمْرٌو: فَحَدَّثْتُ بِهِ بُكَيْرًا، فَقَالَ: حَدَّثَنِي كُرَيْبٌ بِذَلِكَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٢/ ١٩١]\nحَدَّثنَا أَحْمَدُ، ثَنَا ابن وَهْبٍ، ثنَا عَمْرٌو -يعني ابن الحارث-، إلى ابن عَبَّاسٍ قَالَ: بتُ عِنْدَ مَيْمُونَةَ، وَ(النَّبِيُّ) (^١) - ﷺ - عِنْدَهَا تِلْكَ اللَّيْلَةَ .. الحديث.\n_________\n(^١) كأنها بالأصل: قال. ولا وجه له.","vol":"6","page":551},{"text":"<span data-type='title' id=toc-665>٥٩ - باب إِذَا لَمْ يَنْوِ الإِمَامُ أَنْ يَؤُمَّ ثُمَّ جَاءَ قَوْمٌ فَأَمَّهُمْ</span>\n٦٩٩ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: بِتُّ عِنْدَ خَالَتِي، فَقَامَ النَّبِيُّ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ، فَقُمْتُ أُصَلِّي مَعَهُ، فَقُمْتُ عَنْ يَسَارِهِ، فَأَخَذَ بِرَأْسِي فَأَقَامَنِي عَنْ يَمِينِهِ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٢/ ١٩٢]\nساق فيه حديث ابن عباس أيضًا: بِتُّ عِنْدَ خَالَتِي .. الحديث.\nوأحمد في السند الثاني (^١) هو ابن صالح، كذا نسبه ابن السكن في نسخته وابن منده وأبو نعيم في \"مستخرجه\".\nوقال بعضهم: هو ابن عيسى. وقيل: ابن أخي ابن وهب.\nقال ابن منده: لم يخرج البخاري عن أحمد هذا في \"صحيحه\" شيئًا وإذا حدث عن أحمد بن عيسى نسبه.\nوقال الحاكم أبو أحمد (^٢): أحمد عن ابن وهب في \"الجامع\" هو ابن أخي ابن وهب، وغلطه الحاكم وقال: عادته فيمن ترك الرواية عنهم في \"جامعه\" أن يروي عنهم في سائر مصنفاته (كابن) (^٣) صالح وغيره، وليس له عن ابن أخي ابن وهب، رواية في موضع، فهذا دال\n_________\n(^١) يقصد شيخ البخاري في حديث (٦٩٨).\n(^٢) هو الإمام الحافظ العلامة الثبت، محدث خراسان محمد بن محمد بن أحمد بن إسحاق النيسابوري الكرابيسي، الحاكم الكبير، مؤلف كتاب \"الكنى\" في عدة مجلدات، وكان من بحور العلم، ذكره الحاكم ابن البيع فقال: هو إمام عصره في هذِه الصنعة، كثير التصنيف، مقدم في معرفة شروط الصحيح والأسامي والكنى. توفي سنة ثمان وسبعين وثلاثمائة، وله ثلاث وتسعون سنة. انظر تمام ترجمته في: \"المنتظم\" ٧/ ١٤٦، \"سير أعلام النبلاء\" ١٦/ ٣٧٠ (٢٦٧)، \"الوافي بالوفيات\" ١/ ١١٥، \"شذرات الذهب\" ٣/ ٩٣.\n(^٣) في الأصل: كأبي، وبهامشها كتب: صوابه: كابن. فأثبتناها.","vol":"6","page":552},{"text":"عليأنه لم يكتب عنه أو كتب عنه ثم ترك عنه الرواية أصلًا (^١).\nوأطلق البخاري على الواحد فصاعدًا لفظ القوم؛ لأن الواقعة كانت مع واحد ولا فرق بينه وبين الجماعة.\nثم الحديث دال على أن موقف المأموم إذا كان بحذاء الإمام على يمينه مساويًا له، وهو قول عمر وابنه وأنس وابن عباس والثوري وإبراهيم ومكحول والشعبي وعروة فيما ذكره ابن أبي شيبة في \"المصنف\" عنهم (^٢).\nوروي عن جابر أيضًا (^٣)، وهو قول مالك وأبي حنيفة، والأوزاعي وإسحاق (^٤)، وعن محمد بن الحسن أنه يضع أصابع رجليه عند عقب الإمام (^٥).\nوعن سعيد بن المسيب أن موقفه عن يساره، أسنده ابن أبي شيبة عنه (^٦).\nوعن أحمد أنه إن وقف عن يساره بطلت صلاته (^٧).\nوقال الشافعي: يستحب أن يتأخر (^٨) عن يساره قليلًا.\nوعن النخعي: يقف خلفه إلى أن يركع، فإن جاء أحد وإلا قام عن\n_________\n(^١) \"المدخل إلى الصحيح\" لأبي عبد الله الحاكم ٤/ ٢٤١. ط مكتبة الفرقان. تحقيق الدكتور/ ربيع المدخلي.\n(^٢) \"المصنف\" ١/ ٤٢٨ - ٤٢٩ (٤٩٢٧ - ٤٩٣٤). وليس فيهم الثوري.\n(^٣) رواه ابن أبي شيبة ١/ ٤٢٨ (٤٩٢٦) عن جابر مرفوعًا. وهو في مسلم (٧٦٦).\n(^٤) انظر \"بدائع الصنائع\" ١/ ١٥٨ - ١٥٩، \"المدونة\" ١/ ٨٦.\n(^٥) انظر: \"بدائع الصنائع\" ١/ ١٥٩.\n(^٦) \"المصنف\" ١/ ٤٢٩ (٤٩٣٥).\n(^٧) انظر: \"المستوعب\" ٢/ ٣٦٤.\n(^٨) علق بهامش الأصل بقوله: الضمير يرجع إلى المأموم لا الإمام.","vol":"6","page":553},{"text":"يمينه، ذكره ابن المنذر (^١)، وهو دال على أنه لا تجوز صلاة المنفرد خلف الصف، وسيأتي له باب مستقل وحده. وقد صح إحرامه أولًا.\nولم يأمر ابن عباس بالإعادة، حيث أحرم عن يساره فأقامه عن يمينه.\nوالأحاديث دالة على وقوفه عن يمينه منها: حديث ابن عباس هذا، ومنها: حديث جابر في مسلم وأبي داود: وأخذ بيديَّ فأدارني حتى أقامني عن يمينه (^٢).\nوفي رواية أحمد: أنها كانت المغرب (^٣) (^٤).\nوعند النسائي وأحمد عن ابن عباس: صليت إلى جنب النبي - ﷺ - وعائشة خلفنا تصلي معنا (^٥).\nومنها حديث أنس في الصحيح ومسلم وأبي داود والترمذي وابن ماجه: فأقامني عن يمينه (^٦).\n_________\n(^١) الأوسط، لابن المنذر ٤/ ١٧٢، ورواه عبد الرزاق في \"المصنف\" ٢/ ٤١٠ (٣٨٩٠). وابن أبى شيبة ١/ ٣٥٩ (٤١٢٦) مسندًا.\n(^٢) مسلم (٧٦٦) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه، \"سنن أبي داود\" (٦٣٤) كتاب: الصلاة، باب: إذا كان الثوب ضيقًا يتزر به، ووجع عند مسلم: فأخذ بأذني.\n(^٣) \"مسند أحمد\" ٣/ ٣٢٦.\n(^٤) ورد في هامش الأصل: وفي كما جرى لابن عباس ولغيره جرى لجبار بن صخر بطريق مكة مع النبي - ﷺ - وذلك في \"مسند الإمام أحمد\" من حديثه.\n(^٥) النسائي ٢/ ٨٦، ١٠٤، \"مسند أحمد\" ١/ ٣٠٢.\n(^٦) رواه مسلم (٦٦٠) كتاب: المساجد، باب: جواز الجماعة في النافلة، وأبو داود (٦٠٨ - ٦٠٩)، والنسائي ٢/ ٨٦، وابن ماجه (٩٧٥) كلهم بموضع. الشاهد ورواه الترمذي (٢٣٤) بدونه أشار إليه في كلامه بعد الرواية.","vol":"6","page":554},{"text":"وللبيهقي مثله عن أبي ذر (^١) ولسمويه (^٢) في \"فوائده\" عن عبد الله بن أنيس (^٣).\nوفعله عمر وابنه، كما رواه مالك عنهما (^٤) فإن خالف وصلى خلفه كره؛ لمخالفة السنة.\nوقيل: لا، وكذا إن وقف عن يساره، خلافًا لأحمد كما سلف؛ فإنه - ﵇ - لم يأمر ابن عباس بإعادة ما صلى قبل جره.\nوفي الحديث أن الفعل القليل لا يبطل الصلاة، وأن الإمام إذ لم ينو الإمامة أولًا لا بأس أن يؤم به كما وقع في الحديث، فإن ابن عباس جاء بعد ما صلى رسول الله - ﷺ - ولم ينو أولًا أن يؤم بابن عباس.\n_________\n(^١) \"سنن البيهقي\" ٣/ ٩٩، ورواه أيضًا أحمد ٥/ ١٧٠، والبزار في \"البحر الزخار\" ٩/ ٤٤٩ - ٤٥٠ (٤٠٦١ - ٤٠٦٢). قال الهيثمي في \"المجمع\" ٢/ ٢٧٣: رواه أحمد والبزار ورجاله ثقات.\n(^٢) هو الإمام الحافظ الثبت الرحال الفقيه، أبو بشر، إسماعيل بن عبد الله بن مسعود ابن جبير، العبدي الأصبهاني، سمويه، صاحب تلك الأجزاء الفوائد، التي تُنبئ بحفظه وسعة علمه، قال ابن أبي حاتم: سمعنا منه وهو ثقة صدوق، وقال أبو الشيخ: كان حافظًا متقنًا، وقال أبو نعيم: كان من الحفاظ والفقهاء. توفي سنة سبع وستين ومائتين. انظر تمام ترجمته في: \"الجرح والتعديل\" ٢/ ١٨٢، \"الأنساب\" ٧/ ١٥١، \"سير أعلام النبلاء\" ١٣/ ١٠ (٦)، \"تاريخ الإسلام\" ٢٠/ ٦٥ (٤٠).\n(^٣) رواه الطبراني في \"الكبير\" كما في \"مجمع الزوائد\" ٢/ ٥١، ٩٥. وقال في الموضع الأول: رجاله موثقون. وفي الموضع الثاني: فيه: أبو الحسن، روى عن عبد الله بن عبد الرحمن بن الحباب، وروى عنه سليمان بن كثير، ولم أجد من ذكره، وبقية رجاله ثقات.\n(^٤) \"الموطأ\" ١/ ١٥٨ (٤٠٧) والذي فيه أن عمر - ﵁ - قرب عبد الله بن عتبة - ﵁ -. ولم أقف على رواية ابن عمر فيه. ورواهما ابن أبي شيبة ١/ ٤٢٨ (٤٩٢٧، ٤٩٢٩) وتقدم تخريجهما.","vol":"6","page":555},{"text":"وعند الشافعي ومالك وزفر: أن نية الإمامة ليست شرطًا فتجزئ صلاة المأموم وإن لم ينو الإمام الإمامة (^١).\nوفيه قول ثان: أنها شرط وأن على المأموم الإعادة، قاله الثوري، ورواية عن أحمد وإسحاق (^٢).\nوقول ثالث: أنه إذا نواها جاز للرجال الصلاة خلفهم، وكذا إن لم ينوها. ولا يجوز للنساء الاقتداء به إلا أن ينويهن. وعن ابن القاسم نحوه في النساء. وحديث ابن عباس حجة للشافعي ومن وافقه ومن ادعى أنه - ﷺ - نوى الاقتداء به فعليه البيان، ولو قلب قالب قول أبي حنيفة فقال: إن نوى أن يكون إمامًا جاز للنساء أن يصلين خلفه ولم يجز للرجال، لم يكن له فرق ولم تكن الحجة لهم إلا كالحجة عليهم.\nوأيضًا فإن النساء كن يصلين خلفه - ﵇ -، ولم ينقل عنه أحد أنه عينهن بالنية ولا حصل منه تعليم ذلك.\nفائدة: استدل البيهقي بما رواه مسلم في هذا الحديث بقوله: فقمت عن يساره فأدارني من خلفه حتى جعلني عن يمينه.\nوفي رواية: فتناولني من خلف ظهره فجعلني عن يمينه (^٣). فقال: فيه كالدلالة على منع المأموم من التقدم على الإمام حيث أداره من خلفه ولم يدره من بين يديه (^٤).\n_________\n(^١) انظر: \"بدائع الصنائع\" ١/ ١٤٠، \"المدونة\" ١/ ٨٦، \"الأم\" ١/ ١٤١.\n(^٢) انظر: \"المغني\" ٣/ ٧٣ - ٧٤.\n(^٣) رواه مسلم (٧٦٣) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه.\n(^٤) \"سنن البيهقي الكبرى\" ٣/ ٩٩ كتاب: الصلاة، باب: ما يستدل به على منع المأموم من الوقوف بين يدي الإمام. وقال ابن التركماني: ليس في الحديث الذي ذكره دليل على منع التقدم إذ لا يدل فعله - ﵇ - على الوجوب.","vol":"6","page":556},{"text":"<span data-type='title' id=toc-666>٦٠ - باب إِذَا طَوَّلَ الإِمَامُ وَكَانَ لِلرَّجُلِ حَاجَةٌ فَخَرَجَ فَصَلَّى</span>\n٧٠٠ - حَدَّثَنَا مُسْلِمٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، أَنَّ مُعَاذَ بْنَ جَبَلٍ كَانَ يُصَلِّي مَعَ النَّبِيِّ - ﷺ - ثُمَّ يَرْجِعُ فَيَؤُمُّ قَوْمَهُ. [٧٠١، ٧٠٥، ٧١١، ٦١٠٦ - مسلم: ٤٦٥ - فتح: ٢/ ١٩٢]\n\n٧٠١ - وَحَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ قَالَ: كَانَ مُعَاذُ بْنُ جَبَلٍ يُصَلِّي مَعَ النَّبِيِّ - ﷺ - ثُمَّ يَرْجِعُ فَيَؤُمُّ قَوْمَهُ، فَصَلَّى الْعِشَاءَ فَقَرَأَ بِالْبَقَرَةِ، فَانْصَرَفَ الرَّجُلُ، فَكَأَنَّ مُعَاذًا تَنَاوَلَ مِنْهُ، فَبَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: \"فَتَّانٌ فَتَّانٌ فَتَّانٌ\" ثَلَاثَ مِرَارٍ، أَوْ قَالَ: \"فَاتِنًا فَاتِنًا فَاتِنٌ\" وَأَمَرَهُ بِسُورَتَيْنِ مِنْ أَوْسَطِ الْمُفَصَّلِ. قَالَ عَمْرٌو لَا أَحْفَظُهُمَا. [انظر: ٧٠٠ - مسلم: ٤٦٥ - فتح: ٢/ ١٩٢]\nذكر فيه حديث جابر: أَنَّ مُعَاذَ بْنَ جَبَلٍ كَانَ يُصَلِّي مَعَ النَّبِيِّ - ﷺ - ثُمَّ يَرْجِعُ فَيَؤُمّ قَوْمَهُ. وفي لفظ: كَانَ مُعَاذُ بْنُ جَبَلٍ يُصَلِّي مَعَ النَّبِيِّ - ﷺ - ثُمَّ يَرْجعُ فَيَؤُمُّ قَوْمَهُ، فَصَلَّى العِشَاءَ فَقَرَأَ بِالْبَقَرَةِ، فَانْصَرَفَ رجُل … الحديث.\nوأخرجه مسلم أيضًا (^١)، وطرّقه الدارقطني، وأخرجه أحمد من حديث بريدة بإسناد صحيح -أن معاذًا (^٢) صلى بأصحابه العشاء فقرأ فيها: ﴿اقْتَرَبَتِ السَّاعَةُ﴾ [القمر: ١] فقام رجل من قبل أن يفرغ فصلى وذهب (^٣).\n_________\n(^١) رواه مسلم (٤٦٥) كتاب الصلاة، باب: القراءة في العشاء.\n(^٢) ورد في هامش الأصل ما نصه: من خط الشيخ في الهامش: وقع في \"شرح مسلم\" للنووي في باب: القراءة في العشاء أن البزار روى قصة معاذ، أنه كان يصلي مع رسول الله - ﷺ -، ثم بقومه، ولم أره فيه. ولا في غيره.\n(^٣) رواه أحمد ٥/ ٣٥٥.","vol":"6","page":557},{"text":"وفي رواية للشافعي: فقرأ سورة البقرة والنساء (^١).\nومن حديث أنس قال: كان معاذ يؤم قومه فدخل حرام. الحديث، وفيه: فلما طوَّل تجوزت في صلاتي، وكانت صلاة المغرب، كما ساقه أبو داود (^٢) فيجوز تعدد الواقعة واتحادها.\nإذ عرفت ذلك فالكلام على الرواية الثانية من أوجه:\nأحدها:\nقد عرفت بيان الرجل المبهم فيه. وقيل: اسمه حازم، وقيل: حزم بن أبي كعب. وقيل: سليم بن الحارث (^٣).\nثانيها:\nقوله: (فانصرف رجل)، ظاهره أنه كملها وحده، لكن جاء في رواية لمسلم: فانحرف الرجل فسلم ثم صلى وحده وانصرف (^٤).\nوقال البيهقي: لا أدري هل حفظت هذِه اللفظة أم لا؟ لكثرة من رواه عن سفيان بدونها، وانفرد بها محمد بن عباد، عن سفيان (^٥).\n_________\n(^١) الذي في \"مسند الشافعي\" (١٤٥، ١٤٦، ٢٨١، ٢٨٢): أنه قرأ البقرة وليس فيه ذكر النساء، وهو من رواية جابر. غير أن الحافظ قال \"الفتح\": وللسراج من رواية مسعر عن محارب فقرأ بالبقرة والنساء. انظر: \"فتح الباري\" ٢/ ١٩٣.\n(^٢) رواه أبو داود (٧٩١)، وقال الألباني في \"ضعيف أبي داود\" (١٤٢): إسناده ضعيف، وقوله (المغرب) منكر.\n(^٣) انظر: \"الأسماء المبهمة في الأنباء المحكمة\" للخطيب البغدادي ص ٥٠ (٢٨)، و\"غوامض الأسماء المبهمة\" ١/ ٣١٤ - ٣١٩، و\"الفتح\" ٢/ ١٩٣ - ١٩٤ فإنه شفي فيه.\n(^٤) مسلم (٤٦٥/ ١٧٨) كتاب: الصلاة، باب: القراءة في العشاء.\n(^٥) \"سنن البيهقي\" ٣/ ٨٥، ١١٢ وليس فيه هذا النص، فيبدو أنه في \"الخلافيات\". والله اعلم.","vol":"6","page":558},{"text":"قلت: فعلى هذا تكون هذِه الرواية شاذة، ويؤيد ذلك أن في \"مسند أحمد\" من حديث أنس أن هذا الرجل لما رأى معاذًا طول تجوز في صلاته (^١)، وهو يقتضي أنه أتمها منفردًا.\nوقوله: (فسلم) لا أعلم من قال به من القدماء، لكن حكى المازري خلافًا أنه هل يخرج بسلام أم لا؟\nثالثها:\nقوله: فقال: \"فتان\". ثلاثًا أو قال: \"فاتنا\" ثلاثًا، الفاتن: الذي يوقع الفتنة بين الناس. والفتان: الذي يكثر ذلك منه تقول: فتنت وأفتتنت، وأنكر الأصمعي الثاني، ففتان أبلغ من فاتن، ويجوز أن يكون المراد بها هنا العذاب، أي: تعذب الناس بالتطويل. وقد قيل في قوله تعالى: ﴿إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ [البروج:١٠] عذبوهم.\nوفي رواية: \"أفتان\" بالهمزة (^٢)، وهي همزة استفهام تتضمن الإنكار، والتكرار مبالغة في الإنكار.\nوقوله هنا: (\"فتان\") ثلاثًا. خبر مبتدأ محذوف، أي: أنت فتان.\nوجاء في رواية: \"فتان أنت\".\nرابعها:\nقوله: وأمره بسورتين من المفصل. قال عمرو: لا أحفظهما.\nجاء في الصحيح: قال سفيان: فقلت لعمرو: إن أبا الزبير حدثنا عن جابر أنه قال: اقرأ: ﴿وَالشَّمْسِ وَضُحَاهَا﴾ و﴿وَالضُّحَى﴾ و﴿وَاللَّيْلِ إِذَا\n_________\n(^١) \"المسند\" ٣/ ١٢٤.\n(^٢) ستأتي برقم (٧٠٥) قريبًا في باب إذا صلى لنفسه فليطول ما شاء، ورواها مسلم (٤٦٥/ ١٧٨) كتاب: الصلاة، باب: القراءة في العشاء.","vol":"6","page":559},{"text":"يَغْشَى (١)﴾ و﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ فقال عمرو نحو هذا (^١). وفي رواية: و﴿إِذَا السَّمَآءُ انْفَطَرَتْ (١)﴾ (^٢) وفي رواية: و﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ (^٣).\nخامسها:\nظاهر الحديث أن للمأموم قطع القدوة ويتم منفردًا، وهو أصح الأقوال عندنا بعذر وبغيره (^٤).\nثانيها: التفرقة، ومنعه أبو حنيفة، وهو مشهور مذهب مالك (^٥). وعن أحمد حكاية روايتين فيه (^٦)، وعدُّوا طول القراءة عذرًا.\nقال النووي: والاستدلال به ضعيف؛ لأنه ليس في الحديث أنه فارقه، وبنى على صلاته، بل في تلك الرواية أنه سلم وقطع الصلاة من أصلها ثم استأنفها، ففيه دلالة لجواز إبطالها بعذر، وقد علمت ما في هذِه الرواية (^٧).\nوأما الرواية الأولى فقدمها البخاري لعلوها، وإن كانت غير ما بوب له وستعرف فقهها موضع ذكر البخاري لها قريبًا.\n_________\n(^١) رواه مسلم (٤٦٥/ ١٧٨) كتاب: الصلاة، باب: القراءة في العشاء.\n(^٢) رواه النسائي ٢/ ١٧٢ كتاب: الافتتاح، باب: القراءة في العشاء الآخرة بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾.\n(^٣) مسلم (٤٦٥/ ١٧٩) كتاب: الصلاة، باب: القراءة في العشاء.\n(^٤) انظر: \"الأم\" ١/ ١٥٤.\n(^٥) انظر: \"بدائع الصنائع\" ١/ ٢٢٣، \"الذخيرة\" ٢/ ٢٧٢.\n(^٦) انظر: \"الكافي\" ١/ ٤٠٣ - ٤٠٤.\n(^٧) \"صحيح مسلم بشرح النووي\" ٤/ ١٨٢.","vol":"6","page":560},{"text":"<span data-type='title' id=toc-667>٦١ - باب تَخْفِيفِ الإِمَامِ فِي القِيَامِ وَإِتْمَامِ الرُّكُوعِ وَالسُّجُودِ</span>\n٧٠٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ قَالَ: حَدَّثَنَا زُهَيْرٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ قَالَ: سَمِعْتُ قَيْسًا قَالَ: أَخْبَرَنِي أَبُو مَسْعُودٍ، أَنَّ رَجُلًا قَالَ: وَاللهِ يَا رَسُولَ اللهِ، إِنِّي لأَتَأَخَّرُ عَنْ صَلَاةِ الْغَدَاةِ مِنْ أَجْلِ فُلَانٍ مِمَّا يُطِيلُ بِنَا. فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - فِي مَوْعِظَةٍ أَشَدَّ غَضَبًا مِنْهُ يَوْمَئِذٍ، ثُمَّ قَالَ: \"إِنَّ مِنْكُمْ مُنَفِّرِينَ، فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيَتَجَوَّزْ، فَإِنَّ فِيهِمُ الضَّعِيفَ وَالْكَبِيرَ وَذَا الْحَاجَةِ\". [انظر: ٩٠ - مسلم: ٤٦٦ - فتح: ٢/ ١٩٧]\nذكر فيه حديث أبي مَسْعُودٍ، أَنَّ رَجُلًا قَالَ: والله يَا رَسُولَ اللهِ، إِنِّي لأَتَاَخَّرُ عَنْ صَلَاةِ الغَدَاةِ مِنْ أَجْلِ فُلَانِ مِمَّا يُطِيلُ بِنَا. فَمَا رَأَيْتُ رَسُولَ الله - ﷺ - فِي مَوْعِظَةٍ أَشَدَّ غَضَبًا مِنْهُ يَوْمَئِذٍ، ثُمَّ قَالَ: \"إِنَّ مِنْكُمْ مُنَفِّرِينَ، فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيَتَجَوَّزْ، فَإِنَّ فِيهِمُ الضَّعِيفَ وَالْكَبِيرَ وَذَا الحَاجَةِ\".\nهذا الحديث سلف في باب: الغضب في الموعظة، من كتاب العلم (^١) ويأتي قريبًا في باب من شكى إمامه إذا طول (^٢).\nو(ما) هنا شرطية لا نافية. وبوَّب البخاري على التخفيف في القيام، وذكر الحديث في التخفيف في الكل؛ لأن الوارد التخفيف في القيام فقط، وهو محل التطويل، وما عداه سهل لا يشق إتمامه على أحد (^٣)، ويأتي فقهه في الباب بعده.\n_________\n(^١) برقم (٩٠).\n(^٢) برقم (٧٠٤).\n(^٣) هذا الاعتراض أو الاستغراب من تبويب البخاري والإجابة عنه، هو نص كلام ابن المنير في \"المتواري\" ص ٩٩.","vol":"6","page":561},{"text":"قال ابن بطال: لما أمر الشارع بالتخفيف كان المطول عاصيًا ومخالفة العاصي جائزة؛ لأنه لا طاعة إلا في المعروف (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٣٢.","vol":"6","page":562},{"text":"<span data-type='title' id=toc-668>٦٢ - باب إِذَا صَلَّى لِنَفْسِهِ فَلْيُطَوِّلْ مَا شَاءَ </span>(^١)\n٧٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا صَلَّى أَحَدُكُمْ لِلنَّاسِ فَلْيُخَفِّفْ، فَإِنَّ مِنْهُمُ الضَّعِيفَ وَالسَّقِيمَ وَالْكَبِيرَ، وَإِذَا صَلَّى أَحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّلْ مَا شَاءَ\". [مسلم: ٤٦٧ - فتح: ٢/ ١٩٩]\n\n٧٠٥ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا مُحَارِبُ بْنُ دِثَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ الأَنْصَارِيَّ قَالَ: أَقْبَلَ رَجُلٌ بِنَاضِحَيْنِ وَقَدْ جَنَحَ اللَّيْلُ، فَوَافَقَ مُعَاذًا يُصَلِّي، فَتَرَكَ نَاضِحَهُ وَأَقْبَلَ إِلَى مُعَاذٍ، فَقَرَأَ بِسُورَةِ الْبَقَرَةِ -أَوِ\n_________\n(^١) تنبيه: حدث اضطراب في ترتيب التراجم الثلاث التالية وترتيب الأحاديث فيها.\nففي \"اليونينية\" ١/ ١٤٢ - ١٤٣، ويوافقها مطبوع البخاري.\nترجم باب: إذا صلى لنفسه فليطول ما شاء، وذكر فيها حديثًا واحدًا (٧٠٣) ثم ترجم باب من شكا إمامه إذا طول، وذكر فيها حديثين (٧٠٤، ٧٠٥) ثم ترجم باب: الإيجاز في الصلاة وإكمالها وذكر فيها حديثًا واحدًا وهذِه الترجمة الأخيرة لم تثبت في أصل \"اليونينية\" وإنما أثبتت في الهامش منسوبة لأبي ذر وألحق الحديث بالترجمة السابقة- في أصلها.\nأما المصنف فترجم بالأولى باب: إذا صلي لنفسه فليطول ما شاء، ثم ذكر تحتها ثلاثة أحاديث.\nالأولى: الحديث المذكور فيها أصلًا (٧٠٣).\nوالثاني: الحديث الثاني في الترجمة التي بعدها (٧٠٥).\nوالثالث: حديث الترجمة الثالثة -المنسوبة لرواية أبي ذر- (٧٠٦).\nوهذِه الأخيرة أسقطها المصنف، ولم يشر إليها.\nثم ترجم بالترجمة الثانية باب: من شكا إمامه إذا طول وذكر تحتها حديثًا واحدًا (٧٠٤).\nفأثبتنا الأحاديث حسب ترتيب المصنف ووضعنا الترجمة الساقطة قبل حديث بين معقوفتين؛ لئلا تشكل مع الشرح.","vol":"6","page":563},{"text":"النِّسَاءِ - فَانْطَلَقَ الرَّجُلُ، وَبَلَغَهُ أَنَّ مُعَاذًا نَالَ مِنْهُ، فَأَتَى النَّبِيَّ - ﷺ - فَشَكَا إِلَيْهِ مُعَاذًا، فَقَالَ النَّبِيُّ - ﷺ -: \"يَا مُعَاذُ، أَفَتَّانٌ أَنْتَ؟ - أَوْ أفَاتِنٌ؟! ثَلَاثَ مِرَارٍ - فَلَوْلَا صَلَّيْتَ بِسَبِّحِ اسْمَ رَبِّكَ، وَالشَّمْسِ وَضُحَاهَا، وَاللَّيْلِ إِذَا يَغْشَى، فَإِنَّهُ يُصَلِّي وَرَاءَكَ الْكَبِيرُ وَالضَّعِيفُ وَذُو الْحَاجَةِ\". أَحْسِبُ هَذَا فِي الْحَدِيثِ.\nقَالَ أَبُو عَبْدِ اللهِ: وَتَابَعَهُ سَعِيدُ بْنُ مَسْرُوقٍ، وَمِسْعَرٌ وَالشَّيْبَانِيُّ. قَالَ عَمْرٌو، وَعُبَيْدُ اللهِ بْنُ مِقْسَمٍ، وَأَبُو الزُّبَيْرِ، عَنْ جَابِرٍ: قَرَأَ مُعَاذٌ فِي الْعِشَاءِ بِالْبَقَرَةِ. وَتَابَعَهُ الأَعْمَشُ عَنْ مُحَارِبٍ. [انظر: ٧٠٠ - مسلم: ٤٦٥ - فتح: ٢/ ٢٠٠]","vol":"6","page":564},{"text":"<span data-type='title' id=toc-669>٦٣ - [باب الإِيجَازِ فِي الصَّلَاةِ وَإِكْمَالِهَا]</span>\n٧٠٦ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الْوَارِثِ قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسٍ قَالَ كَانَ النَّبِيُّ - ﷺ - يُوجِزُ الصَّلَاةَ وَيُكْمِلُهَا. [٧٠٨ - مسلم: ٤٦٩ - فتح: ٢/ ٢٠١]\nذكر فيه أحاديث:\nأحدها:\nحديث الأَعْرَج، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ الله - ﷺ - قَالَ: \"إِذَا صَلَّى أَحَدُكُمْ لِلنَّاسِ فَلْيُخَفَفْ، فَإِنَّ مِنْهُمُ الضَّعِيفَ وَالسَّقِيمَ وَالْكَبِيرَ، وَإِذَا صَلَّى أَحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّلْ مَا شَاءَ\".\nوالكلام عليه من وجهين:\nأحدهما: هذا الحديث أخرجه مسلم وأبو داود والترمذي والنسائي (^١) أيضًا. وادعى الطَرْقي أن قوله: \"وإذا صلى أحدكم لنفسه فليطول ما شاء\"، أن الأعرج زادها دون همام وغيره، لكن أخرجها مسلم من رواية همام فاعلمه (^٢). وفي بعض الروايات: الصغير (^٣). وفي بعضها: المريض (^٤). وفي أبي داود: والشيخ الكبير (^٥).\nثانيهما: فيه دليل على أن أئمة الجماعة يلزمهم التخفيف لأمر الشارع لهم بذلك وبيَّن في الحديث العلة الموجبة له وهي غير مأمونة على أحدٍ من أئمة الجماعة؛ لأنه وإن علم قوة من خلفه فلا يدري\n_________\n(^١) رواه مسلم (٤٦٧) كتاب: الصلاة، باب: أمر الأئمة بتخفيف الصلاة في تمام، وأبو داود (٧٩٤، ٧٩٥)، والترمذي (٢٣٦)، والنسائي ٢/ ٩٤.\n(^٢) مسلم (٤٦٧/ ١٨٤).\n(^٣) مسلم (٤٦٧/ ١٨٣).\n(^٤) مسلم (٤٦٧/ ١٨٣).\n(^٥) \"سنن أبي داود\" (٧٩٥) كتاب: الصلاة، باب: في تخفيف الصلاة.","vol":"6","page":565},{"text":"ما يحدث بعد من الآفات، ولذلك قال: \"وإذا صلى لنفسه فليطول ما شاء\"؛ لأنه يعلم من نفسه ما لا يعلم من غيره. وقد ذكر الرب ﷻ الأعذار التي من أجلها أسقط فرض قيام الليل عن عباده فقال: ﴿عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَى﴾ [المزمل: ٢٠].\nفينبغي للإمام التخفيف مع إكمال الأركان. ألا ترى أنه - ﵇ - قال للذي لم يتم ركوعه ولا سجوده.: \"ارجع فصل فإنك لم تصل\" (^١).\nوقال - ﷺ -: \"لا تجزئ صلاة لا يقيم الرجل ظهره في الركوع والسجود\" (^٢).\nوممن كان يخفف الصلاة من السلف أنس بن مالك. قال ثابت: صليت معه العتمة فتجوز ما شاء الله. وكان سعد إذا صلى في المسجد خفف الركوع والسجود وتجوز، وإذا صلى في بيته أطال الركوع والسجود والصلاة، فقلت له، فقلت له: إنا أئمة يقتدى بنا.\n_________\n(^١) سيأتي برقم (٧٥٧) كتاب: الأذان، باب: وجوب القراءة للإمام والمأموم، ورواه مسلم (٣٩٧) من حديث أبي هريرة.\n(^٢) رواه أبو داود (٨٥٥) كتاب: الصلاة، باب: صلاة من لم يقيم صلبه في الركوع والسجود، والترمذي (٢٦٥) كتاب: الصلاة، باب: ما جاء فيمن لا يقيم صلبه في الركوع والسجود، والنسائي ٢/ ١٨٣ كتاب: الافتتاح، باب: إقامة الصلب في الركوع، ٢/ ٢١٤ كتاب: التطبيق، باب: إقامة الصلب في السجود. وأحمد ٤/ ١١٩، وابن الجارود في \"المنتقى\" ١/ ١٨٣ (١٩٥)، وابن حبان في ٥/ ٢١٧ - ٢١٩ (١٨٩٢ - ١٨٩٣) كتاب: الصلاة، باب: صفة الصلاة، والدارقطني ١/ ٣٤٨ كتاب: الصلاة، باب: لزوم إقامة الصلاة، وأبو نعيم في \"الحلية\" ٨/ ١١٦، والبيهقي ٢/ ٨٨ كتاب: الصلاة، باب: الطمأنينة في الركوع. قال الدارقطني: إسناد صحيح ثابت. وقال البيهقي: إسناد صحيح. وقال أبو نعيم: صحيح ثابت من حديث الأعمش. وأورده الألباني في \"صحيح أبي داود\" (٨٠١) وقال: إسناده صحيح على شرط البخاري.","vol":"6","page":566},{"text":"وصلى الزبير بن العوام صلاة خفيفة، فقيل له: أنتم أصحاب رسول الله - ﷺ - أخف الناس صلاةً؟!. فقال: إنا نبادر هذا الوسواس.\nوقال عمار: احذِفوا هذِه الصلاة قبل وسوسة الشيطان.\nوكان أبو هريرة يتم الركوع والسجود ويتجوز، فقيل له: هكذا كانت صلاة رسول الله - ﷺ -؟ فقال: نعم وأجوز.\nوقال عمرو بن ميمون: لما طعن عمر تقدم عبد الرحمن بن عوف فقرأ بأخصر سورتين في القرآن: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ [الكوثر: ١]. ﴿إِذَا جَاءَ نَصْرُ اللهِ﴾ [النصر: ١]. وكان إبراهيم يخفف الصلاة ويتم الركوع والسجود.\nوقال أبو مجلز: كانوا يتمون ويوجزون ويبادرون الوسوسة. ذكر هذِه الآثار ابن أبي شيبة في \"مصنفه\" (^١).\nالحديث الثاني:\nحديث شُعْبَةَ قَالَ: ثنَا مُحَارِبُ بْنُ دِثَارٍ، عن جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: أَقْبَلَ رَجُلٌ بِنَاضِحَيْنِ وَقَدْ جَنَحَ اللَّيْلُ، فَوَافَقَ مُعَاذَا يُصَلِّي، فَتَرَكَ نَاضِحَهُ وَأَقْبَلَ إلَى مُعَاذِ، فَقَرَأَ بِسُورَةِ البَقَرَةِ -أَوِ النِّسَاءِ- فَانْطَلَقَ الرَّجُلُ، وَبَلَغَهُ أَنَّ مُعَاذًا نَالَ مِنْهُ، فذكر الحديث. وفي آخره: \"وَذُو الحَاجَةِ\". أَحْسِبُ هذا فِي الحَدِيثِ.\nثم قَالَ: تًابَعَهُ -يعني شعبة- سَعِيدُ بْنُ مَسْرُوقِ، وَمِسْعَرٌ، وَالشَّيْبَانِيُّ.\nقَالَ عَمْرٌو، وَعُبَيْدُ الله بْنُ مِقْسَمِ، وَأَبُو الزُّبَيْرِ، عَنْ جَابِرٍ: قَرَأَ مُعَاذٌ فِي العِشَاءِ بِالْبَقَرَةِ. وَتَابَعَهُ الأَعْمَشُ، عَنْ مُحَارِب.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٤٠٦ (٤٦٦٤ - ٤٦٦٧، ٤٦٦٩ - ٤٦٧٣).","vol":"6","page":567},{"text":"هذا الحديث أخرجه مسلم أيضًا (^١)، ومتابعة مسعر أخرجها السراج في \"مسنده\" عن أبي نعيم عنه.\nومتابعة عبيد الله بن مقسم أخرجها أبو داود وصححه ابن خزيمة (^٢)، ومتابعة أبي الزبير أخرجها مسلم والنسائي وابن ماجه أيضًا وفيه: فقرأ بالبقرة من غير شك (^٣). ومتابعة الأعمش أخرجها النسائي من حديثه عن محارب وأبي صالح ذكوان عن جابر (^٤).\nوقال الدارقطني في حديث أبي صالح: هذا المرسل أصح. أي: عن معاذ بإسقاط جابر. وجنوح الليل: إقباله. و(الناضح): البعير الذي يستقي عليه الماء، والأنثى: ناضحة.\nوقوله: (فلولا صليت). أي: فهلا. وفقهه سلف.\nالحديث الثالث: حديث أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يُوجِزُ الصَّلَاةَ وَيُكْمِلُهَا.\nوهذا الحديث أخرجه مسلم والنسائي أيضًا (^٥) وفقهه أجمع سلف.\n_________\n(^١) مسلم (٤٦٥) كتاب: الصلاة، باب: القراءة في العشاء.\n(^٢) أبو داود (٧٩٣) كتاب: الصلاة، باب: في تخفيف الصلاة، وابن خزيمة ٣/ ٦٤ - ٦٥ (١٦٣٣ - ١٦٣٤) كتاب: الصلاة، باب: إباحة ائتمام المصلي فريضة بالمصلي نافلة، وأورده الألباني في \"صحيح أبي داود\" (٧٥٨) وقال: إسناده صحيح، رجاله كلهم ثقات رجال مسلم، غير أنه إنما أخرج لابن عجلان متابعة.\n(^٣) مسلم (٤٦٥/ ١٧٩)، النسائي ٢/ ١٧٢، ابن ماجه (٨٣٦، ٩٨٦)\n(^٤) \"سنن النسائي\" ٢/ ٩٧ - ٩٨ كتاب: الإمامة، باب: خروج الرجل من صلاة الإمام وفراغه من صلاته في ناحية المسجد.\n(^٥) \"صحيح مسلم\" (٤٦٩) كتاب: الصلاة، باب: أمر الأئمة بتخفيف الصلاة، والنسائي ٢/ ٩٥.","vol":"6","page":568},{"text":"<span data-type='title' id=toc-670>٦٤ - باب مَنْ شَكَا إِمَامَهُ إِذَا طَوَّلَ</span>\nوَقَالَ أَبُو أُسَيْدٍ: طَوَّلْتَ بِنَا يَا بُنَيَّ.\n\n٧٠٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ أَبِي مَسْعُودٍ قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، إِنِّى لأَتَأَخَّرُ عَنِ الصَّلَاةِ فِي الْفَجْرِ مِمَّا يُطِيلُ بِنَا فُلَانٌ فِيهَا. فَغَضِبَ رَسُولُ اللهِ - ﷺ - مَا رَأَيْتُهُ غَضِبَ فِي مَوْضِعٍ كَانَ أَشَدَّ غَضَبًا مِنْهُ يَوْمَئِذٍ، ثُمَّ قَالَ: \"يَا أَيُّهَا النَّاسُ إِنَّ مِنْكُمْ مُنَفِّرِينَ، فَمَنْ أَمَّ النَّاسَ فَلْيَتَجَوَّزْ، فَإِنَّ خَلْفَهُ الضَّعِيفَ وَالْكَبِيرَ وَذَا الْحَاجَةِ\". [انظر: ٩٠ - مسلم: ٤٦٦ - فتح: ٢/ ٢٠٠]\nهذا التعليق أسنده ابن أبي شيبة عن وكيع، حدثنا عبد الرحمن بن سليمان بن الغسيل، حدثني المنذر بن أبي أسيد الأنصاري، قال: كان أبي يصلي خلفي فربما قال لي: يا بني طولت بنا اليوم.\nثم أفاد: عن وكيع، ثنا إبراهيم بن يزيد المكي، عن عطاء قال: لا يؤم الرجل أباه (^١).\nوأُسيد: بضم الهمزة، كذا بخط الدمياطي.\nوقال الجياني: في نسخة أبي ذر من رواية المستملي وحده: أبو أسيد بفتح الهمزة، وغيره: بضمها، وهو الصواب (^٢).\nوفي \"إكمال ابن ماكولا\": أبو أُسيد بضم الهمزة، مالك بن ربيعة شهد بدرًا، قال أبو عبد الله: وقال عبد الرزاق ووكيع: أبو أسيد، وهو الصواب (^٣).\n_________\n(^١) \"المصنف\" ٢/ ٣٢ (٦١١٦ - ٦١١٧) كتاب: الصلوات، باب: في الرجل يؤم أباه.\n(^٢) \"تقييد المهمل\" ١/ ٧٤. وفيه: ولأبي محمد وأبي الهيثم بضم الهمزة، وهو الصواب. وانظر: \"اليونينية\" ١/ ١٤٢.\n(^٣) \"الإكمال\" ١/ ٧٠، وانظر: \"مشارق الأنوار\" ١/ ٦٠.","vol":"6","page":569},{"text":"ثم ذكر البخاري حديث أَبِي مَسْعُودٍ -واسمه: عقبة بن عمرو- قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ الله، إِنِّي لأَتَأَخَّرُ عَنِ الصَّلَاةِ فِي الفَجْرِ مِمَّا يُطِيلُ بِنَا فُلَانٌ فِيهَا. فَغَضِبَ رَسُولُ اللهِ - ﷺ - مَا رَأَيْتُهُ غَضِبَ فِي مَوْضِعٍ كَانَ أَشَدَّ مِنْهُ غَضَبًا يَوْمَئِذٍ .. الحديث. وقد سلف قريبًا (^١).\nوشيخ البخاري محمد بن يوسف هو: الفريابي، وشيخه سفيان هو: الثوري، نصَّ عليه أبو نعيم.\n_________\n(^١) رقم (٧٠٢).","vol":"6","page":570},{"text":"<span data-type='title' id=toc-671>٦٥ - باب مَنْ أَخَفَّ الصَّلَاةَ عِنْدَ بُكَاءِ الصَّبِيِّ</span>\n٧٠٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا الْوَلِيدُ قَالَ: حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ أَبِي قَتَادَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنِّي لأَقُومُ فِي الصَّلَاةِ أُرِيدُ أَنْ أُطَوِّلَ فِيهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأَتَجَوَّزُ فِي صَلَاتِي كَرَاهِيَةَ أَنْ أَشُقَّ عَلَى أُمِّهِ\". تَابَعَهُ بِشْرُ بْنُ بَكْرٍ، وَابْنُ الْمُبَارَكِ وَبَقِيَّةُ، عَنِ الأَوْزَاعِّيِ. [٨٦٨ - فتح: ٢/ ٢٠١]\n\n٧٠٨ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: حَدَّثَنَا شَرِيكُ بْنُ عَبْدِ اللهِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: مَا صَلَّيْتُ وَرَاءَ إِمَامٍ قَطُّ أَخَفَّ صَلَاةً وَلَا أَتَمَّ مِنَ النَّبِيِّ - ﷺ -، وَإِنْ كَانَ لَيَسْمَعُ بُكَاءَ الصَّبِيِّ فَيُخَفِّفُ مَخَافَةَ أَنْ تُفْتَنَ أُمُّهُ. [انظر: ٧٠٦ - مسلم: ٤٦٩ - فتح: ٢/ ٢٠١]\n\n٧٠٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ قَالَ: حَدَّثَنَا سَعِيدٌ قَالَ: حَدَّثَنَا قَتَادَةُ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُ أَنَّ النَّبِيِّ - ﷺ - قَالَ: \"إِنِّي لأَدْخُلُ فِي الصَّلَاةِ وَأَنَا أُرِيدُ إِطَالَتَهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأَتَجَوَّزُ فِي صَلَاتِي مِمَّا أَعْلَمُ مِنْ شِدَّةِ وَجْدِ أُمِّهِ مِنْ بُكَائِهِ\". [٧١٠ - مسلم: ٤٧٠ - فتح: ٢/ ٢٠٢]\n\n٧١٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنِّي لأَدْخُلُ فِي الصَّلَاةِ فَأُرِيدُ إِطَالَتَهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأَتَجَوَّزُ مِمَّا أَعْلَمُ مِنْ شِدَّةِ وَجْدِ أُمِّهِ مِنْ بُكَائِهِ\".\nوَقَالَ مُوسَى: حَدَّثَنَا أَبَانُ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ.\n[انظر: ٧٠٩ - مسلم: ٤٧٠ - فتح: ٢/ ٢٠٢]\nذكر فيه حديثين:\nأحدهما:\nحديث أَبِي قَتَادَةَ، من طريق الوليد، عن الأوزاعي، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه، قال رسول الله - ﷺ -:","vol":"6","page":571},{"text":"\"إِنِّي لأَقومُ فِي الصَّلَاةِ أُرِيدُ أَنْ أُطَوِّلَ فِيهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأتَجَوَّزُ فِي صَلَاتِي كَرَاهِيَةَ أَنْ أَشُقَّ عَلَى أُمِّهِ\".\nهذا الحديث يأتي أيضًا قريبًا (^١) وأخرجه مسلم أيضًا (^٢)، ثم قال البخاري: تَابَعَهُ بِشْرُ بْنُ بَكْرٍ، وَبَقِيَّةُ، وَابْنُ المُبَارَكِ، عَنِ الأَوْزَاعِيِّ.\nقلت: طريق بشر أخرجها البخاري بعد مسندة (^٣) وطريق بقية لا يحضرني من خرجها (^٤). وطريق ابن المبارك أخرجها النسائي عن سويد بن نصر عنه (^٥).\nقلت: وتابعه أيضًا عمر بن عبد الواحد أخرجه أبو داود (^٦)، وإسماعيل بن عبد الله بن سماعة، أخرجه الإسماعيلي.\nالحديث الثاني:\nحديث أنس من طريق شريك بن عبد الله: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: مَا صَلَّيْتُ وَرَاءَ إِمَامٍ قَطُّ أَخَفَّ صَلَاةً وَلَا أَتَمَّ مِنَ رسول الله - ﷺ -، وإِنْ كَانَ لَيَسْمَعُ بُكَاءَ الصَّبِيِّ فَيُخَفِّفُ مَخَافَةَ أَنْ تُفْتَنَ أُمّهُ.\n_________\n(^١) سيأتى برقم (٨٦٨) كتاب: الأذان، باب: انتظار الناس قيام الإمام العالم.\n(^٢) هو من أفراد البخاري، وإنما الذي رواه مسلم من حديث إنس التالي.\n(^٣) سيأتي برقم (٨٦٨).\n(^٤) مسلم (٤٧٠/ ١٩١).\n(^٥) النسائي ٢/ ٩٥ كتاب: الإمامة، باب: ما على الإمام من التخفيف.\nوكذا أخرجه أحمد ٥/ ٣٠٥ عن أحمد بن الحجاج عنه، وابن أبي شيبة ١/ ٤٠٧ (٤٦٧٨) عن علي بن إسحاق عنه، والبيهقي ٣/ ١١٨ بإسناده عن الحسن بن عيسى عنه، وابن عبد البر في \"التمهيد\" ١٩/ ١٠، والحافظ في \"التغليق\" ٢/ ٢٩٧ - ٢٩٨ كلاهما من طريق النسائي عن سويد بن نصر عنه.\n(^٦) أبو داود (٧٨٩) كتاب: الصلاة، باب: تخفيف الصلاة للأمر يحدث. وكذا أخرجه ابن ماجه (٩٩١)، والبيهقي ٣/ ١١٨.","vol":"6","page":572},{"text":"ثم ساقه من حديث قتادة أَنَّ أَنَسًا حَدَّثَهُ أَن النَّبِيَّ - ﷺ - قَالَ: \"إِنِّي لأَدْخُلُ فِي الصَّلَاةِ وَأَنَا أُرِيدُ إِطَالَتَهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأَتجَوَّزُ فِي صَلَاتِي مِمَّا أَعْلَمُ مِنْ شِدَّةِ وَجْدِ أُمِّهِ مِنْ بُكَائِهِ\".\nثم ذكره من حديث قتادة عن أنس أيضًا. والحديث أخرجه مسلم أيضًا (^١).\nثم قال البخاري: وقال موسى: ثنا أبان، ثنا قتادة، ثنا أنس مثله.\nوطريق موسى هو ابن إسماعيل أخرجها السراج في \"مسنده\" عن عبيد الله بن جرير بن جبلة عنه، ورواه الترمذي من حديث حميد عن أنس، وقال: حسن صحيح (^٢).\nإذا تقرر ذلك فالمراد بالتجوز: تقليل القراءة. ففي \"صحيح مسلم\" كان يسمع بكاء الصبي مع أمه وهو في الصلاة فيقرأ بالسورة الخفيفة (^٣).\nوفي ابن أبي شيبة من حديث ابن سابط أنه - ﵇ - قرأ في الركعة الأولى بسورة نحوًا من ستين آية، فسمع بكاء صبي فقرأ في الثانية بثلاث آيات (^٤).\nو(الوجد) بفتح الواو: الحزن. قال صاحب \"المطالع\": من موجدة أمه، أي: من حبها إياه وحزنها لبكائه. وروي \"من وجد أمه\": بفتح الجيم. وقال صاحب \"المحكم\" (^٥): وجد الرجل وجدًا ووجدًا كلاهما\n_________\n(^١) \"صحيح مسلم\" (٤٧٠) كتاب: الصلاة، باب: أمر الإئمة بتخفيف الصلاة.\n(^٢) \"سنن الترمذي\" (٣٧٦) كتاب: الصلاة، باب: ما جاء أن النبي - ﷺ - قال: إني لأسمع بكاء الصبي في الصلاة فأخفف.\n(^٣) مسلم (٤٧٠/ ١٩١).\n(^٤) \"المصنف\" ١/ ٤٠٧ (٤٦٨٠) كتاب: الصلوات، باب: التخفيف في الصلاة.\n(^٥) \"المحكم\" ٧/ ٣٦٩.","vol":"6","page":573},{"text":"عن اللحياني: حزن. قلت: ومضارعه يجد -كما قال ثعلب- وحكى القزاز عن الفراء: يجُد.\nوأما أحكام الباب فهو ظاهر لما ترجم له.\nوفيه مع ذلك جواز إدخال الصبيان المساجد، وصلاة النساء مع الرجال في المساجد، والرفق بالمأموم وسائر الأتباع ومراعاة مصلحتهم، وأن لا يُدخل عليهم ما يشق عليهم.\nواستدل به بعضهم على انتظار الإمام إذا أحس بداخل وهو راكع. ووجه ذلك أنه إذا جاز له حذف طولها للحاجة في بعض أمور الدنيا فالأخرى أولى بحيازة فضيلة الركعة، وقد نفرق -كما قال القرطبي- بأن هذا زيادة عمل في الصلاة بخلاف الحذف (^١). وفي هذِه المسألة خلاف منتشر للسلف، أجازه الشعبي والحسن وابن أبي ليلى، وقيده أحمد وإسحاق وأبو ثور بما إذا لم يشق على أصحابه (^٢). ومنعه الأوزاعي وأبو حنيفة؛ لأنه يضر بمن خلفه (^٣).\nوقال سحنون: صلاتهم باطلة (^٤).\nونقل ابن بطال (^٥) وابن التين عن الشافعي عدم الانتظار. واعترض عليهما شيخنا في \"شرحه\"، وقال: المنقول عن الشافعي الجواز، قلت: عنه خلاف كما بسطته في شروح الفروع بشروط لذلك، ليس هذا محله.\n_________\n(^١) \"المفهم\" ٢/ ٧٩.\n(^٢) انظر: \"المغني\" ٢/ ٧٨.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٤٨ - ٢٤٩.\n(^٤) هذا القول فيه نظر، لأنه يقول: إن الإمام ينتظر وإن طال.\nانظر \"الذخيرة\" ٢/ ٢٧٤، \"التاج والإكليل\" ١/ ٤٠٥، \"مواهب الجليل\" ١/ ٤٠٤.\n(^٥) \"شرح ابن بطال\" ٢/ ٣٣٦.","vol":"6","page":574},{"text":"<span data-type='title' id=toc-672>٦٦ - باب إِذَا صَلَّى ثُمَّ أَمَّ قَوْمًا</span>\n٧١١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ وَأَبُو النُّعْمَانِ قَالَا: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرٍ قَالَ: كَانَ مُعَاذٌ يُصَلِّي مَعَ النَّبِيِّ - ﷺ - ثُمَّ يَأْتِي قَوْمَهُ فَيُصَلِّي بِهِمْ. [انظر: ٧٠٠ - مسلم: ٤٦٥ - فتح: ٢/ ٢٠٣]\nذكر فيه حديث جابر: كَانَ مُعَاذ يُصَلِّي مَعَ النَّبِيِّ - ﷺ - ثُمَّ يَأْتِي قَوْمَهُ فَيُصَلِّي بِهِمْ.\nوهو ظاهر لما ترجم له. والفرض هو الأولى على الصحيح عند الشافعي، ولا يظن بمعاذ أنه يصلي الأولى نافلة للنهي عنها عند الإقامة، وكيف يترك الفرض مع سيد الأئمة في مسجده المضاعف (^١) ويصليها بقومه.\nوقد روى الشافعي والدارقطني في الحديث: هي له تطوع ولهم مكتوبة (^٢).\n_________\n(^١) يشير المصنف -﵀- إلى حديث أبي هريرة الآتي (١١٩٠) مرفوعًا: \"صلاة في مسجدي هذا خير من ألف صلاة فيما سواه، إلا المسجد الحرام\". ورواه مسلم (١٣٩٤).\n(^٢) \"الأم\" ١/ ١٥٣، و\"مسند الشافعي\" ١/ ٥٧، \"سنن الدارقطني\" ١/ ٢٧٤ - ٢٧٥ كتاب: الصلاة، باب: ذكر صلاة المفترض خلف المتنفل.\nورواه أيضًا الطحاوي في \"شرح معاني الآثار\" ١/ ٤٠٩، والبيهقي في \"السنن\" ٣/ ٨٦، وفي \"المعرفة\" ٤/ ١٥٣ (٥٧٢٩) من طريق ابن جريج، عن عمرو بن دينار، عن جابر بن عبد الله أن معاذًا .. الحديث.\nقال البيهقي: قال الشافعي -في رواية حرملة-: هذا حديث ثابت لا أعلم حديثًا يروى من طريق واحد أثبت من هذا ولا أوثق رجالًا. ثم قال: وكذلك رواه أبو عاصم النبيل وعبد الرزاق، عن ابن جريج، وذكر فيه هذِه الزيادة من وجه آخر عن جابر. ثم ساق بإسناده من طريق الشافعي، عن إبراهيم بن محمد، عن ابن =","vol":"6","page":575},{"text":"وأبعد منه تأويل بعضهم أن ذلك كان أول الإسلام، وقت عدم القراء. أو أن ذلك كان حين كانت الفريضة تصلي مرتين ثم نهي عنه -كما ادعاه الطحاوي- وأنه - ﵇ - لم يطَّلع على ذلك وقد شكي تطويله، وقد ظهر بذلك صحة الفرض خلف النفل (^١).\nوخالف فيه مالك وأبو حنيفة وأحمد في رواية (^٢) والزهري وابن المسيب والنخعي وأبو قلابة وربيعة ويحيى بن سعيد والحسن في رواية (^٣)، ومجاهد فيما ذكره الطحاوي (^٤)، واستدل بقوله - ﷺ -:\n_________\n= عجلان، عن عبيد الله بن مقسم، عن جابر، به. اهـ. \"المعرفة\" ٤/ ١٥٣ - ١٥٤، وهو في \"الأم\" ١/ ١٥٣، وفي \"المسند\" ١/ ١٠٤ (٣٠٦).\nوقال ابن شاهين: لا خلاف بين أهل النقل للحديث أنه حديث صحيح الإسناد. اهـ.\n\"الناسخ والمنسوخ\" ص ٢٥٦ - ٢٥٧.\nوقال الحافظ في \"الفتح\" ٢/ ١٩٦: حديث صحيح رجاله رجال الصحيح، وقد صرح ابن جريج في رواية عبد الرزاق بسماعه فانتفت تهمة تدليسه. وقال الألباني في \"الإرواء\" ١/ ٣٢٩: زيادة إسنادها صحيح.\nقال الطحاوي ١/ ٤٠٩: قوله: هي له تطوع ولهم فريضة. يجوز أن يكون من قول ابن جريج أو من قول عمرو بن دينار أو من قول جابر، فمن أي هؤلاء الثلاثة كان القول، فليس فيه دليل على حقيقة فعل معاذ أنه كذلك أم لا، لأنهم لم يحكوا ذلك عن معاذ، إنما قالوا قولًا، على أنه عندهم كذلك، وقد يجوز أن يكون في الحقيقة بخلاف ذلك. اهـ. بتصرف يسير.\nوقال البيهقي في \"المعرفة\" ٤/ ١٥٤: الظاهر أنه من قول جابر، وكان أصحاب رسول الله - ﷺ - اعلم بالله وأخشى لله من أن يقولوا مثل هذا إلا بعلم. وقال الحافظ ابن رجب ٦/ ٢٤٥: لعله مدرج من قول ابن جريج.\n(^١) \"شرح معاني الآثار\" ١/ ٤١٠.\n(^٢) انظر \"شرح فتح القدير\" ١/ ٣٧١، \"المعونة\" ١/ ١٢١، \"عيون المجالس\" ١/ ٣٦٢، \"المغني\" ٣/ ٦٧.\n(^٣) انظر: \"الأوسط\" ٤/ ٢١٨ - ٢١٩.\n(^٤) \"شرح معاني الآثار\" ١/ ٤١٢.","vol":"6","page":576},{"text":"\"إنما جعل الإمام ليؤتم به فلا تختلفوا عليه\" (^١).\nقال ابن بطال: ولا اختلاف أعظم من اختلاف النيات (^٢).\nقلت: لا، فإنه لا يظهر به مخالفة بخلاف الأفعال. قال: ولأنه لو جاز بناء المفترض على صلاة المتنفل لما شرعت صلاة الخوف مع كل طائفة بعضها وارتكاب الأعمال التي لا تصح الصلاة معها في غير الخوف؛ لأنه كان يمكنه أن يصلي مع كل طائفة جميع صلاته وتكون الثانية له نافلة وللطائفة الثانية فريضة. قلت: فعل ذلك أيضًا في الظهر صلى بطائفة ركعتين وسلم، ثم بأخرى ركعتين وسلم.\nأخرجه الشافعي (^٣) وصححه ابن حبان وابن الأثير (^٤). وفعل أيضًا ذلك\n_________\n(^١) سيأتي برقم (٧٣٤) كتاب: الأذان، باب: إيجاب التكبير وافتتاح الصلاة.\n(^٢) \"شرح ابن بطال\" ٢/ ٣٣٧.\n(^٣) \"مسند الشافعي\" ١/ ١٧٦ (٥٠٦) من طريق يونس، عن الحسن، عن جابر به.\nورواه أحمد ٣/ ٣٦٤ - ٣٦٥، ٣٩٠، وعبد بن حميد ٣/ ٤٨ - ٤٩ (١٠٩٤)، وأبو يعلى ٣/ ٣١٢ - ٣١٣ (١٧٧٨)، والطحاوي في \"شرح المعاني\" ١/ ٣١٥، وابن حبان ٧/ ١٣٨ - ١٣٩ (٢٨٨٣)، والحاكم ٣/ ٢٩ - ٣٠، والبيهقي في \"الدلائل\" ٣/ ٣٧٥ - ٣٧٦ من طريق أبي عوانة عن أبي بشر، عن سليمان بن قيس، عن جابر بن عبد الله قال: قاتل رسول الله - ﷺ - محارب خصفة بنخل .. الحديث.\nوفيه: فلما كان الظهر والعصر -شك أبو عوانة- صلى بهم صلاة الخوف، .. الحديث بنحوه مطولًا.\n(^٤) \"صحيح ابن حبان\" ٧/ ١٣٨ - ١٣٩ (٢٨٨٣) كتاب: الصلاة باب: صلاة الخوف، وصححه ابن الأثير في \"الشافي في شرح مسند الشافعي\" ٢/ ٢٤١ ط. مكتبة الرشد.\nوالحديث الذي صححه ابن الأثير، هو حديث الشافعي، المخرج من طريق الحسن عن جابر. أما الحديث الذي صححه ابن حبان فهو بإسناد آخر، من طريق سليمان بن قيس، عن جابر. وإسناده منقطع، قال الترمذي في \"السنن\" ٣/ ٥٩٥: سمعت البخاري يقول: سليمان بن قيس اليشكري، يقال: إنه مات في حياة جابر ابن عبد الله قال: ولم يسمع من قتادة ولا أبو بشر. وقال الحاكم ٣/ ٣٠: حديث =","vol":"6","page":577},{"text":"في المغرب كما صححه الحاكم على شرط الشيخين (^١)، ووافقنا عطاء وطاوس (^٢)، وابن المنذر (^٣)، وسليمان بن حرب وأبو ثور وداود وأحمد -في رواية- (^٤)، قال ابن قدامة: وأكثر أصحابنا (^٥).\nوقياس قول مالك أن من صلى بقوم وقد صلى يعيدون أبدًا.\nوقال سحنون: يعيدون بعد اليومين والثلاثة، وإن طال فلا؛ لاختلاف الصحابة في ذلك (^٦). ومن أجاز الصلاة خلف الصبي صحح الفرض خلف المتنفل. ومنع بعضهم؛ لأن الصبي نوى الفريضة بخلاف غيره.\n_________\n= صحيح على شرط الشيخين ولم يخرجاه. وانظر: \"البدر المنير\" ٥/ ٧ - ١٠.\nوالحديث أصله في الصحيحين، سيأتي برقم (٤١٣٦)، ورواه مسلم (٨٤٣).\n(^١) \"المستدرك\" ١/ ٣٣٧. ورواه أيضًا ابن خزيمة ٢/ ٣٠٧ (١٣٦٨)، والدارقطني ٢/ ٦١، والبيهقي ٣/ ٢٦٠ من طريق عمر بن خليفة البكراوي، عن أشعث بن عبد الملك الحمراني، عن الحسن، عن أبي بكرة أن النبي - ﷺ - صلى بالقوم في الخوف صلاة المغرب .. الحديث. قال الذهبي في \"التلخيص\" ١/ ٣٣٧: على شرطهما وهو غريب. وقال الألباني في \"صحيح ابن خزيمة\" (١٣٦٨) فيه عنعنة الحسن، والبكراوي قال الذهبي: ربما كان في روايته بعض المناكير. وقال في \"صحيح أبي داود\" ٤/ ٤١٦: منكر بهذا اللفظ؛ لأنه تفرد به عمرو بن خليفة البكراوي عن الأشعث دون سائر أصحاب الأشعث، فإنهم رووه بلفظ: الظهر، والبكراوي كان في روايته بعض المناكير كما في \"الميزان\" فلا يقبل منه ما خالف فيه الثقات. اهـ بتصرف. وانظر: \"البدر المنير\" ٥/ ٧ - ٢١.\n(^٢) رواه عنهما عبد الرزاق في \"المصنف\" ٢/ ٨ - ٩ (٢٢٦٨ - ٢٢٦٩).\n(^٣) \"الأوسط\" ٤/ ٢١٨ - ٢١٩.\n(^٤) انظر: \"حلية العلماء\" ٢/ ١٧٥، \"المغني\" ٣/ ٦٧.\n(^٥) \"المغني\" ٣/ ٦٧.\n(^٦) \"النوادر الزيادات\" ١/ ٣٠٩.","vol":"6","page":578},{"text":"<span data-type='title' id=toc-673>٦٧ - باب مَنْ أَسْمَعَ النَّاسَ تَكبِيَر الإِمَامِ</span>\n٧١٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ دَاوُدَ قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ -﵂ - قَالَتْ لَمَّا مَرِضَ النَّبِيُّ - ﷺ - مَرَضَهُ الَّذِي مَاتَ فِيهِ أَتَاهُ [بِلَالٌ] يُؤْذِنُهُ بِالصَّلَاةِ فَقَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ\". قُلْتُ: إِنَّ أَبَا بَكْرٍ رَجُلٌ أَسِيفٌ، إِنْ يَقُمْ مَقَامَكَ يَبْكِي فَلَا يَقْدِرُ عَلَى الْقِرَاءَةِ. قَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ\". فَقُلْتُ مِثْلَهُ، فَقَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ: \"إِنَّكُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ\". فَصَلَّى، وَخَرَجَ النَّبِيُّ - ﷺ - يُهَادَى بَيْنَ رَجُلَيْنِ، كَأَنِّي أَنْظُرُ إِلَيْهِ يَخُطُّ بِرِجْلَيْهِ الأَرْضَ، فَلَمَّا رَآهُ أَبُو بَكْرٍ ذَهَبَ يَتَأَخَّرُ، فَأَشَارَ إِلَيْهِ أَنْ صَلِّ، فَتَأَخَّرَ أَبُو بَكْرٍ - ﵁ - وَقَعَدَ النَّبِيُّ - ﷺ - إِلَى جَنْبِهِ، وَأَبُو بَكْرٍ يُسْمِعُ النَّاسَ التَّكْبِيرَ. تَابَعَهُ مُحَاضِرٌ، عَنِ الأَعْمَشِ. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ٢٠٣]\nذكر فيه حديث عائشه: لَمَّا مَرِضَ النَّبِيُّ - ﷺ - مَرَضهُ الذِي مَاتَ فِيهِ أَتَاهُ بلال يُؤْذِنُهُ بِالصَّلَاةِ، فَقَالَ: \"مُرُوا أَبَا بَكْرٍ .. \". الحديث، وفيه: وَأبُو بَكْرٍ يُسْمِعُ النَّاسَ التَّكْبِيرَ.\nوقال في آخره: تَابَعَهُ مُحَاضِرٌ، عَنِ الأعْمَشِ.\nوقد سلف الحديث في باب حد المريض أن يشهد الجماعة (^١) وهو دليل لما بوب له وأنه يجوز رفع الصوت بالتكبير ليسمع الناس، لكن عندنا لا يقصد الإسماع وحده.\n_________\n(^١) برقم (٦٦٤) كتاب: الأذان.","vol":"6","page":579},{"text":"<span data-type='title' id=toc-674>٦٨ - باب الرَّجُلُ يَأْتَمُّ بِالإِمَامِ، وَيَأْتَمُّ النَّاسُ بِالْمَأمُومِ</span>\nوُيذْكَرُ عَنِ النَّبِيِّ - ﷺ -: \"ائْتَمُّوا بِي وَلْيَأْتَمَّ بِكُمْ مَنْ بَعْدَكُمْ\".\n\n٧١٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا ثَقُلَ رَسُولُ اللهِ - ﷺ - جَاءَ بِلَالٌ يُؤْذِنُهُ بِالصَّلَاةِ، فَقَالَ: \"مُرُوا أَبَا بَكْرٍ أَنْ يُصَلِّيَ بِالنَّاسِ\". فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ أَبَا بَكْرٍ رَجُلٌ أَسِيفٌ، وَإِنَّهُ مَتَى مَا يَقُمْ مَقَامَكَ لَا يُسْمِعُ النَّاسَ، فَلَوْ أَمَرْتَ عُمَرَ. فَقَالَ: \"مُرُوا أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ\". فَقُلْتُ لِحَفْصَةَ: قُولِي لَهُ: إِنَّ أَبَا بَكْرٍ رَجُلٌ أَسِيفٌ، وَإِنَّهُ مَتَى يَقُمْ مَقَامَكَ لَا يُسْمِعِ النَّاسَ، فَلَوْ أَمَرْتَ عُمَرَ. قَالَ \"إِنَّكُنَّ لأَنْتُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ أَنْ يُصَلِّيَ بِالنَّاسِ\". فَلَمَّا دَخَلَ فِي الصَّلَاةِ وَجَدَ رَسُولُ اللهِ - ﷺ - فِي نَفْسِهِ خِفَّةً، فَقَامَ يُهَادَى بَيْنَ رَجُلَيْنِ، وَرِجْلَاهُ يَخُطَّانِ فِي الأَرْضِ حَتَّى دَخَلَ الْمَسْجِدَ، فَلَمَّا سَمِعَ أَبُو بَكْرٍ حِسَّهُ ذَهَبَ أَبُو بَكْرٍ يَتَأَخَّرُ، فَأَوْمَأَ إِلَيْهِ رَسُولُ اللهِ - ﷺ -، فَجَاءَ رَسُولُ اللهِ - ﷺ - حَتَّى جَلَسَ عَنْ يَسَارِ أَبِي بَكْرٍ، فَكَانَ أَبُو بَكْرٍ يُصَلِّي قَائِمًا، وَكَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي قَاعِدًا، يَقْتَدِى أَبُو بَكْرٍ بِصَلَاةِ رَسُولِ اللهِ - ﷺ -، وَالنَّاسُ مُقْتَدُونَ بِصَلَاةِ أَبِي بَكْرٍ -﵁-. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ٢٠٤]\nوهذا أخرجه مسلم (^١) من حديث أبي نضرة عن أبي سعيد الخدري\nأن رسول الله - ﷺ - رأى في أصحابه تأخرًا، فقال لهم: \"تقدموا فائتموا بي وليأتم بكم من بعدكم ولا يزال قوم يتأخرون حتى يؤخرهم الله\" (^٢).\nوإنما لم يجزم البخاري بهذا التعليق؛ لأجل أبي نضرة (م. الأربعة)\n_________\n(^١) يقصد المؤلف التعليق الذي بعد عنوان الباب.\n(^٢) \"صحيح مسلم\" (٤٣٨) كتاب: الصلاة، باب: تسوية الصفوف وإقامتها وفضل الأول ..","vol":"6","page":580},{"text":"فليس على شرطه (^١)، وإنما استشهد به عن جابر في كتاب الشروط -كما ستعلمه (^٢).\nواعترض الداودي فقال: ليس هذا مما بوب له. وذلك في الأمر كله، وليس كما ذكر؛ بل هو مما بوب له بزيادة.\nثم ذكر البخاري حديث عائشة: لَمَّا ثَقُلَ رَسُولُ الله - ﷺ - جَاءَ بِلَالٌ يُؤْذِنُهُ بِالصَّلَاةِ، .. الحديث. وقد سلف في باب: حد المريض أن يشهد الجماعة (^٣).\nقال ابن بطال وابن التين: هذا الباب موافق لقول الشعبي ومسروق؛ لأنهما قالا: إن الإمام يؤم الصفوف والصفوف يؤم بعضها بعضًا.\n_________\n(^١) هو المنذر بن مالك بن قطعة، أبو نضرة العبدي ثم العوقي البصري، مشهور بكنيته، أدرك طلحة بن عبيد الله. قال أحمد: ما علمت إلا خيرًا، ووثقه ابن معين وأجوز به والنسائي، وقال محمد بن سعد: كان ثقة كثير الحديث، وليس كل أحد يحتج به. أورده العقيلي وابن عدي في كتابيهما فما ذكر له شيئًا يدل على لين فيه، بل قال ابن عدي: كان عريفًا لقومه. قال الحافظ في \"التقريب\": ثقة.\nانظر ترجمته في \"طبقات ابن سعد\" ٧/ ٢٠٨، \"التاريخ الكبير\" ٧/ ٣٥٥ (١٥٣٥)، \"ضعفاء العقيلي\" ٤/ ١٩٩ (١٧٧٩)، \"الكامل في الضعفاء\" ٨/ ٩٣ (١٨٤٨)، \"تهذيب الكمال\" ٢٨/ ٥٠٨ (٦١٨٣)، \"سير أعلام النبلاء\" ٤/ ٥٢٩ (٢١٤)، \"التقريب\" (٦٨٩٠).\nوقال الحافظ: قيل: إنما ذكره البخاري بصيغة التمريض؛ لأن أبا نضرة ليس على شرطه لضعف فيه، وهذا عندي ليس بصواب؛ لأنه لا يلزم من كونه على غير شرطه أنه لا يصلح عنده للاحتجاج به، بل قد يكون صالحًا للاحتجاج به، وليس هو على شرط \"صحيحه\" الذي هو أعلى شروط الصحة، والحق أن هذِه الصيغة لا تختص بالضعيف، بل قد تستعمل في الصحيح أيضًا، بخلاف صيغة الجزم فإنها لا تستعمل إلا في الصحيح. اهـ. \"الفتح\" ٢/ ٢٠٥.\n(^٢) سيأتي في حديث (٢٧١٨) باب: إذا اشترط البائع ظهر الدابة.\n(^٣) برقم (٦٦٤ - ٦٦٥) كتاب: الأذان.","vol":"6","page":581},{"text":"قال الشعبي: فإذا أحرم رجل بالصلاة قبل أن يرفع الصف الذي يليه رؤوسهم من الركعة فقد أدركها فإن بعضهم أئمة لبعض فيجوز له الاستدلال بهذا الخبر.\nوسائر الفقهاء يراعون رفع الإمام وحده وهو أحوط (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٤٢.","vol":"6","page":582},{"text":"<span data-type='title' id=toc-675>٦٩ - باب هَلْ يَأْخُذُ الإِمَامُ إِذَا شَكَّ بِقَوْلِ النَّاسِ</span>؟\n٧١٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنْ أَيُّوبَ بْنِ أَبِي تَمِيمَةَ السَّخْتِيَانِيِّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - انْصَرَفَ مِنَ اثْنَتَيْنِ، فَقَالَ لَهُ ذُو الْيَدَيْنِ: أَقَصُرَتِ الصَّلَاةُ أَمْ نَسِيتَ يَا رَسُولَ اللهِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ - \"أَصَدَقَ ذُو الْيَدَيْنِ؟ \". فَقَالَ النَّاسُ: نَعَمْ. فَقَامَ رَسُولُ اللهِ - ﷺ - فَصَلَّى اثْنَتَيْنِ أُخْرَيَيْنِ ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ. [انظر: ٤٨٢ - مسلم: ٥٧٣ - فتح: ٢/ ٢٠٥]\n\n٧١٥ - حَدَّثَنَا أَبُو الْوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ: صَلَّى النَّبِيُّ - ﷺ - الظُّهْرَ رَكْعَتَيْنِ، فَقِيلَ: صَلَّيْتَ رَكْعَتَيْنِ. فَصَلَّى رَكْعَتَيْنِ، ثُمَّ سَلَّمَ، ثُمَّ سَجَدَ سَجْدَتَيْنِ. [انظر: ٤٨٢ - مسلم: ٥٧٣ - فتح: ٢/ ٢٠٥]\nذكر فيه حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - انْصَرَفَ مِنَ اثْنَتَيْنِ، فَقَالَ لَهُ ذُو اليَدَيْنِ: أَقَصُرَتِ الصَّلَاةُ أَمْ نَسِيتَ يَا رَسُولَ اللهِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَصَدَقَ ذُو اليَدَيْنِ؟ \". فَقَالَ النَّاسُ: نَعَمْ. فَقَامَ رَسُولُ اللهِ - ﷺ - فَصَلَّى اثْنَتَيْنِ أُخْرَيَيْنِ ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ.\nهذا الحديث مهم مشتمل على نفائس من أصول الدين والفقه وفروعه. وقد أفرده بعض شيوخنا بالتأليف (^١)، وقد سلف بعضه في باب: التشبيك في الصلاة -حيث ذكره البخاري (^٢) - ونذكر في كل موضع مما أورده البخاري ما يليق به.\n_________\n(^١) ورد بهامش الأصل: العلائي صلاح الدين، كذا قاله لنا المصنف.\n(^٢) سلف برقم (٤٨٢) كتاب: الصلاة.","vol":"6","page":583},{"text":"وقد أخرجه مسلم وأصحاب السنن (^١). قال الدارقطني: اختلف عن أيوب السختياني في إسناده ومتنه فذكر الاختلاف في الإسناد، وأما المتن فقال: انفرد حماد بن زيد من بين سائر الرواة بقوله: فأومئوا أي: نعم (^٢). والكل رووا قالوا: نعم. وسبقه إلى ذلك أبو داود في \"سننه\" (^٣). وهو في مسلم لكنه لم يسق لفظه بل قال بمعناه، واختلف العلماء في الإمام إذا شك في صلاته فأخبره من خلفه من المأمومين أنه ترك شيئًا هل يرجع إلى قولهم ويترك يقينه أم لا؟ فاختلف عن مالك في ذلك فقال مرة: يرجع إلى قولهم، وهو قول أبي حنيفة؛ لأنهم يقولون: إنه يبني على غالب ظنه (^٤). وقال مرة أخرى: يعمل على يقينه ولا يرجع إلى قولهم، وهو قول الشافعي والصحيح عند أصحابه (^٥).\nوقد جاء في أبي داود: فلم يرجع حتى يقنه الله تعالى (^٦). ومعنى الانصراف من اثنتين: السلام.\nوقوله: (أقصرت؟) أي: صارت قصيرة، ويجوز ضم أوله أي أنَّ الله قصرها.\n_________\n(^١) مسلم (٥٧٣) كتاب: المساجد، باب: السهو في الصلاة والسجود له. \"سنن أبي داود\" برقم (١٠٠٨) كتاب: الصلاة، باب: السهو في السجدتين. \"سنن الترمذي\" برقم (٣٩٩) كتاب: الصلاة، باب: ما جاء في الرجل يسلم في الركعتين من الظهر والعصر. \"سنن النسائي\" ٣/ ٢٢ كتاب: السهو، باب: ما يفعل من سلم من ركعتين ناسيًا وتكلم. و\"سنن ابن ماجه\" برقم (١٢١٤) كتاب: إقامة الصلاة والسنة فيها، باب: فيمن سلم من ثنتين أو ثلاث ساهيًا.\n(^٢) \"علل الدارقطني \"١/ ٩٠٨.\n(^٣) \"سنن أبي داود\" بعد حديث (١٠٠٩).\n(^٤) انظر: \"الذخيرة\" ٢/ ٣٠٤.\n(^٥) انظر: \"المدونة\" ١/ ١٢٦، \"روضة الطالبين\" ١/ ٣٠٨.\n(^٦) \"سنن أبى داود\" (١٠١٢) كتاب: الصلاة، باب: السهو في السجدتين.","vol":"6","page":584},{"text":"وقوله: \" أصدق ذو اليدين\" أراد به الاستثبات، قال ابن التين: يحتمل أن يكون قاله معتقدًا كمال الصلاة، بدليل قوله في الرواية الأخرى: \"كل ذلك لم يكن\" (^١)، وأنه لو كان شاكًا لأتم ولصمت، فلما أخبروه طرأ عليه الشك. ويحتمل أنه شك بإخبار ذي اليدين فسألهم إرادة تيقن أحد الأمرين، فلما صدقوا ذا اليدين تيقن أنها لم تتم، وهذا الذي أراد البخاري بدليل تبويبه.\nثم قال البخاري بعد ذلك: حَدَّثنَا أَبُو الوَلِيدِ: ثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: صَلَّى النَّبِيُّ - ﷺ - الظُّهْرَ رَكْعَتَيْنِ، فَقِيلَ: صَلَّيْتَ رَكْعَتَيْنِ. فَصَلَّى رَكْعَتَيْنِ، ثُمَّ سَلَّمَ، ثُمَّ سَجَدَ سَجْدَتَيْنِ.\nوفقهه كما في الأول.\nقال النسائي: لا أعلم أحدًا ذكر عن أبي سلمة في هذا الحديث: ثم سجد سجدتين. غير سعد (^٢). ثم اعلم أنه لم يبيِّن هل رجع - ﵇ - للصلاة بتكبيرة أم لا، وهل رجع إلى حال الجلوس أم لا؟\nوالمشهور في مذهب مالك الرجوع بالتكبير (^٣). ثم اختلفوا هل هو للإحرام أي للإشعار برجوعه أم تكبير القيام إلى الثالثة بعد الجلوس؟ على قولين، فإن قلنا بالأول فهل يكبر قائمًا كالإحرام أو جالسًا لأنها الحالة التي فارق الصلاة عليها؟ قولان، فإن قلنا يحرم قائمًا فهل يجلس بعد ذلك القيام؛ ليأتى بالنهضة في الصلاة، قاله ابن القاسم،\n_________\n(^١) رواه مسلم (٥٧٣/ ٩٩).\n(^٢) \"سنن النسائي الكبرى\" ١/ ٢٠٠. ووقع في الأصل: سعيد بدل سعد، وهو خطأ، وفي هامشها: صوابه: سعد.\n(^٣) انظر: \"المعونة\" ١/ ١٠٧.","vol":"6","page":585},{"text":"أو لا يجلس؛ لأن النهضة غير مقصودة لنفسها وقد فات محلها فلا يعود إليها، رواه ابن نافع وقال به.","vol":"6","page":586},{"text":"<span data-type='title' id=toc-676>٧٠ - باب إِذَا بَكَى الإِمَامُ فيِ صلاته</span>\nوَقَالَ عَبْدُ الله بْنُ شَدَّادٍ: سَمِعْتُ نَشِيجَ عُمَرَ وَأَنَا فِي آخِرِ الصُّفُوفِ يَقْرَأ: ﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللهِ﴾ [يوسف: ٨٦].\n\n٧١٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ فِي مَرَضِهِ: \"مُرُوا أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ\". قَالَتْ عَائِشَةُ: قُلْتُ: إِنَّ أَبَا بَكْرٍ إِذَا قَامَ فِي مَقَامِكَ لَمْ يُسْمِعِ النَّاسَ مِنَ الْبُكَاءِ، فَمُرْ عُمَرَ فَلْيُصَلِّ. فَقَالَ: \"مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ لِلنَّاسِ\". قَالَتْ عَائِشَةُ لِحَفْصَةَ: قُولِي لَهُ: إِنَّ أَبَا بَكْرٍ إِذَا قَامَ فِي مَقَامِكَ لَمْ يُسْمِعِ النَّاسَ مِنَ الْبُكَاءِ، فَمُرْ عُمَرَ فَلْيُصَلِّ لِلنَّاسِ. فَفَعَلَتْ حَفْصَةُ. فَقَالَ رَسُولُ اللهِ - ﷺ - \"مَهْ، إِنَّكُنَّ لأَنْتُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ لِلنَّاسِ\". قَالَتْ حَفْصَةُ لِعَائِشَةَ: مَا كُنْتُ لأُصِيبَ مِنْكِ خَيْرًا. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٢/ ٢٠٦]\nوهذا الأثر أسنده البيهقي من حديث علقمة بن وقاص قال: كان عمر بن الخطاب يقرأ في العتمة بسورة يوسف وأنا في مؤخر الصف، حتى إذا جاء ذكر يوسف سمعت نشيجه من مؤخر الصف (^١).\n_________\n(^١) \"سنن البيهقي\" ٢/ ٢٥١ كتاب: الصلاة، باب: من بكى في صلاته فلم يظهر في صوته ما يكون كلامًا له هجاء. وكذا رواه ابن أبي شيبة ١/ ٣١٢ (٣٥٦٦)، ٧/ ٢٢٥ (٣٥٥١٩)، والبيهقي في \"الشعب\" ٢/ ٣٦٤ - ٣٦٥ (٢٠٥٨).\nوأسنده عبد الرزاق في \"المصنف\" ٢/ ١١٤ (٢٧١٦)، وسعيد بن منصور ٥/ ٤٠٥ (١١٣٨) وابن سعد في \"الطبقات\" ٧/ ١٢٦، وابن أبي شيبة ١/ ٣١٢ (٣٥٦٥)، ٧/ ٢٢٥ (٣٥٥١٦)، وابن المنذر في \"الأوسط\" ٣/ ٢٥٦ (١٦٠٦)، والبيهقي في \"الشعب\" ٢/ ٣٦٤ (٢٠٥٧) من طريق سفيان بن عيينة، عن إسماعيل بن محمد بن سعد أنه سمع عبد الله بن شداد يقول: سمعت نشيج عمر بن الخطاب .. الحديث. بلفظه سواء. وذكره الحافظ في \"تغليق التعليق\" ٢/ ٣٠٠ موصولًا من طريق سعيد بن منصور، وقال: إسناد صحيح.","vol":"6","page":587},{"text":"وعند ابن المنذر فيما حكاه عنه ابن التين عن عبيد بن عمير قال: صلى عمر الفجر فافتتح يوسف فقرأ: ﴿وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ﴾ [يوسف: ٨٤]، فبكى حتى انقطع ثم رجع (^١).\nقال ابن قرقول في \"مطالعه\": نشيج عمر: صوت معه ترديد -كما يردد الصبي بكاء في صدره- وهو بكاء فيه تحزن.\nوقال الجوهري: نشج الباكي إذا غص بالبكاء في حلقه من غير انتحاب (^٢). وعبارة ابن الأثير: النشيج صوت معه توجع وبكاء، وأقوالهم بنحو ذلك (^٣).\nثم ذكر البخاري حديث عائشة أنه - ﵇ - قَالَ فِي مَرَضِهِ: \"مُرُوا أَبَا بَكْرٍ فليصل بِالنَّاسِ\" .. الحديث. وقد سلف في باب: إنما جعل الإمام ليؤتم به (^٤). وهذا الحديث مع الأثر يدلان على جواز البكاء من خوف الله تعالى وخشيته، وقد أجازه العلماء فيما ذكره ابن بطال (^٥) وابن التين.\nويدل له حديث عبد الله بن الشخير: رأيت رسول الله - ﷺ - يصلي بنا وفي صدره أزيز كأزيز المرجل من البكاء. أخرجه أبو داود والنسائي وقال: لجوفه أزيز (^٦).\n_________\n(^١) \"الأوسط\" ٣/ ٢٥٦ - ٢٥٧ (١٦٠٧).\n(^٢) \"الصحاح\" ١/ ٣٤٤.\n(^٣) \"النهاية في غريب الحديث والأثر\" ٥/ ٥٢ - ٥٣.\n(^٤) سلف برقم (٦٨٤) كتاب: الأذان.\n(^٥) \"شرح ابن بطال\" ٢/ ٣٤٣ - ٣٤٤.\n(^٦) رواه أبو داود (٩٠٤) كتاب: الصلاة، باب: البكاء في الصلاة، والنسائي ٣/ ١١ كتاب السهو، البكاء في الصلاة، و\"الكبرى\" ١/ ١٩٥ (٥٤٤) و١/ ٣٦٠ (١١٣٥)، ورواه أيضا أحمد ٤/ ٢٥، ٢٦، والترمذي في \"الشمائل\" (٣٢٣)، وابن خزيمة ٢/ ٥٣ (٩٠٠)، وابن حبان ٢/ ٤٣٩ - ٤٤٠ (٦٦٥)، ٣/ ٣٠ - ٣١ =","vol":"6","page":588},{"text":"وقال أحمد في رواية ابنه عبد الله قال أبي: لم يقل أحدٌ من البكاء إلا يزيد، يعني: ابن أبي زياد (^١).\nوفي \"علل الخلال\" قال يحيى بن معين: قد روى حمزة الزيات، عن حمران بن أعين، عن النبي - ﷺ - أنه قرأ: ﴿إِنَّ لَدَيْنَا أَنْكَالًا وَجَحِيمًا (١٢)﴾ [المزمل: ١٢]، فصعق (^٢). قال يحيى: وحمران وأخوه عبد الملك: ليسا\n_________\n= (٧٥٣)، والحاكم ١/ ٢٦٤، والبيهقي ٢/ ٢٥١ من طرق، عن حماد بن سلمة، عن ثابت البناني، عن مطرف بن عبد الله الشخير، عن أبيه به. ووقع عند النسائي ٣/ ١٣: عن حماد بن سلمة، عن سلمة، عن ثابت، فلعله خطأ أو تصحيف.\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه، وقال الحافظ ابن رجب في \"الفتح\" ٦/ ٢٦٢: إسناده على شرط مسلم، وقال الحافظ ابن حجر في \"الفتح\" ٢/ ٢٠٦: إسناده قوي، وقال الألباني في \"صحيح أبي داود\" (٨٣٩): إسناده صحيح.\nتنبيه: أورد المنذري هذا الحديث في \"مختصر سنن أبي داود\" ١/ ٤٢٦ - ٤٢٧ وقال: وأخرجه الترمذي والنسائي.\nوقال الألباني في \"صحيح أبي داود\" ٤/ ٥٩: عزاه المنذري للترمذي أيضًا وما أراه عنده. اهـ. فلعل المنذري يعني الترمذي في \"شمائله\" كما تقدم تخريجه. أما في السنن فلا. والله اعلم.\n(^١) \"المسند\" ٤/ ٢٥ عقب حديث رقم (١٦٣١٢) ط. مؤسسة الرسالة، وجاء فيه: قال عبد الله بن أحمد: لم يقل من البكاء إلا يريد بن هارون. فلا أعلم من أين أتى المصنف -﵀- بيزيد بن أبي زياد هذا؟ وشيخ أحمد في هذا الحديث هو يزيد بن هارون.\n(^٢) رواه أحمد في \"الزهد\" ص ٣٦، وهناد في \"الزهد\" ١/ ١٨٠ (٢٦٧)، والطبري في \"التفسير\" ١٢/ ٢٨٩ (٣٥٢٦٨) من طريق وكيع، عن حمزة الزيات وعبد بن حميد ومحمد بن نصر.\nقال يحيى بن معين: حمران بن أعين وعبد الملك بن أعين ليسا بشيء، ثم ذكر هذا الحديث أهـ \"تاريخ ابن معين برواية الدوري\" ٣/ ٣٣٧ (١٦٢٨). وقال الحافظ ابن رجب في \"التخويف من النار\" ص ٢٨: إسناده ضعيف مرسل، وحمران ضعيف. =","vol":"6","page":589},{"text":"بشيء (^١).\nواختلفوا في الأنين والتأوه. قال ابن المبارك: إذا كان غالبًا فلا بأس به. وعند أبي حنيفة: إذا ارتفع تأوهه أو بكاؤه، فإن كان من ذكر الجنة والنار لم يقطعها، وإن كان من وجع أو مصيبة قطعها (^٢).\nوعن الشافعي وأبي ثور: لا بأس به إلا أن يكون كلامًا مفهومًا (^٣).\nوعن الشعبي والنخعي: يعيد صلاته.\nوقال أشهب عن مالك: قرأ عمر بت عبد العزيز في الصلاة فلما بلغ: ﴿فَأَنْذَرْتُكُمْ نَارًا تَلَظَّى (١٤)﴾ [الليل: ١٤] خنقته العبرة فسَّلم، ثم قرأ فنابه ذلك، ثم قرأ فنابه ذلك فتركها وقرأ: ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾ (^٤) [الطارق: ١].\n_________\n= ورواه ابن عدي في \"الكامل\" ٣/ ٣٦٧، والبيهقي في \"شعب الإيمان\" ١/ ٥٢٢ (٩١٧) من طريق أبي يوسف، عن حمزة الزيات، عن حمران بت أعين، عن أبي حرب بن أبي الأسود به. وأورده السيوطي في \"الدر المنثور\" ٦/ ٤٤٦ وزاد نسبته لأبي عبيد في \"فضائله\"، وابن أبي الدنيا في \"نعت الخائفين\"، وابن أبي داود في \"الشريعة\".\nقال البيهقي: مرسل، وكذا قال الحافظ ابن رجب في \"التخويف من النار\" ص ٢٨ وزاد: وقيل: إنه روي عن حمران، عن ابن عمر ولا يصح.\nقلت: وأورده الهندي في \"كنز العمال\" ٧/ ٢٠٦ (١٨٦٤٤) وعزاه لابن النجار.\n(^١) انظر: \"تاريخ ابن معين برواية الدوري\" ٣/ ٣٣٧ (١٦٢٨)، وانظر في ترجمة حمران وعبد الملك ابني أعين، \"تهذيب الكمال\" ٧/ ٣٠٦ (١٤٩٧)، و١٨/ ٢٨٢ (٣٥١٤).\n(^٢) انظر: \"بدائع الصنائع\" ١/ ٢٣٥، \"الهداية\" ١/ ٦٦.\n(^٣) انظر: \"الأوسط\" ٣/ ٢٥٧.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٢٣٠.","vol":"6","page":590},{"text":"<span data-type='title' id=toc-677>٧١ - باب تَسْوِيَةِ الصُّفُوفِ عِنْدَ الإِقَامَةِ وَبَعْدَهَا</span>\n٧١٧ - حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ مُرَّةَ قَالَ: سَمِعْتُ سَالِمَ بْنَ أَبِي الْجَعْدِ قَالَ: سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ\". [مسلم: ٤٣٦ - فتح: ٢/ ٢٠٦].\n\n٧١٨ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"أَقِيمُوا الصُّفُوفَ، فَإِنِّي أَرَاكُمْ خَلْفَ ظَهْرِى\". [٧١٩، ٧٢٥ - مسلم: ٤٣٤ - فتح: ٢/ ٢٠٧]\nذكر فيه حديثين:\nأحدهما:\nحديث النعمان: من طريقِ سالم عنه، قَالَ النَّبِيُّ - ﷺ -: \"لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ\".\nوأخرجه مسلم أيضًا وطوله من طريق سماك بن حرب عنه (^١).\nوأخرجه أبو داود من هذا الوجه (^٢). ومن حديث أبي القاسم الحسين بن الحارث الجدلي عنه مطولًا (^٣).\nفهؤلاء ثلاثة رووه عن النعمان وهو صحابي ابن صحابي (^٤).\n_________\n(^١) مسلم (٤٣٦/ ١٢٨) ني الصلاة، باب: تسوية الصفوف وإقامتها وفضل الأول ..\n(^٢) \"سنن أبي داود\" (٦٦٣) كتاب: الصلاة، باب: تسوية الصفوف.\n(^٣) \"سنن أبي داود\" (٦٦٢).\n(^٤) النعمان بن بشير سلفت ترجمته في حديث (٥٢).\nوأما أبوه فهو: بشير بن سعد بن ثعلبة بن خلاس بن زيد بن مالك بن ثعلبة بن كعب ابن الخزرج بن الحارث بن الخزرج، شهد العقبة الثانية وبدرًا وأحدًا والمشاهد بعدها، يقال: إنه أول من بايع أبا بكر الصديق يوم السقيفة من الأنصار، وقتل يوم عين التمر، مع خالد بن الوليد، بعد انصرافه من اليمامة سنة اثنتي عشرة. =","vol":"6","page":591},{"text":"وفي رواية له من طريق سماك عنه قال: كان النبي - ﷺ - يسوي صفوفنا إذا قمنا إلى الصلاة فإذا استوينا كبرَّ (^١)، وهذِه فائدة جليلة لبيان وقت تكبير الإمام لا كما يقوله من خالف.\nالحديث الثاني:\nحديث أنس: أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"أَقِيمُوا الصُّفُوفَ، فَإِنِّي أَرَاكُمْ خَلْفَ ظَهْرِي\".\nوهذا الحديث أخرجه مسلم أيضًا ولفظه: \"أتموا صفوفكم\" (^٢) وأخرجه البخاري في موضعين آخرين -كما ستعلمه- في باب: إقبال الإمام على الناس عند التسوية إثر هذا الباب (^٣)، وفي باب: إلزاق المنكب بالمنكب، كما ستعلمه (^٤)، وأخرجه النسائي من حديث ثابت عن أنس أن النبي - ﷺ - كان يقول: \"استووا استووا فوالذي نفسي بيده إني لأراكم من خلفي كما أراكم بين يدي\" (^٥).\nإذا عرفت ذلك فالكلام عليهما من أوجه:\nأحدها:\nفيهما: الحث على تسوية الصفوف وإقامتها، وهو من سنة الصلاة عند الأئمة.\n_________\n= انظر تمام ترجمته في: \"معرفة الصحابة\" ١/ ٣٩٧ (٢٩٤)، \"الاسيتعاب \"١/ ٢٥٢ (١٩٤)، \"أسد الغابة\" ١/ ٢٣١ (٤٥٩)، \"الإصابة\" ١/ ١٥٨ (٦٩٥).\n(^١) \"سنن أبي داود\" (٦٦٥).\n(^٢) \"صحيح مسلم\" (٤٣٤) كتاب: الصلاة، باب: تسوية الصفوف وإقامتها وفضل الأول ..\n(^٣) سيأتي برقم (٧١٩).\n(^٤) سيأتي برقم (٧٢٥).\n(^٥) النسائي ٢/ ٨٧ كتاب: الإمامة، باب: كم مرة يقول استووا.","vol":"6","page":592},{"text":"وقال أبو محمد بن حزم في قوله: \"أو ليخالفن الله بين وجوهكم\" هذا وعيد شديد، والوعيد لا يكون إلا في كبيرة من الكبائر.\nوقال في الحديث الآتي -إن شاء الله-: \"سووا صفوفكم فإن تسوية الصف من تمام الصلاة\" (^١).\nوفي رواية: \"إقامة الصلاة تسوية الصف\": إذا كان من إقامة الصلاة فهو فرض؛ لأن إقامة الصلاة فرض، وما كان من الفرض فهو فرض (^٢).\nولا يُسلم له ذلك؛ فإن لفظ التمام يشعر بالنقصان فقط، فينبغي للإمام تعاهد تسوية الصفوف من الناس، وللناس تعاهد ذلك من أنفسهم.\nوكان لعمر وعثمان رجال يوكلون رجلًا بتسويتها (^٣).\nالثاني: وعد من لم يقم الصف بعذاب من جنس ذنبه وهو المخالفة بين الوجوه لاختلافهم في مقامهم، كما توعد من قتل نفسه بحديدة أنه يعذب بها.\nثم قيل: معناه: يمسخها ويحولها عن صورتها -كما سلف- في حق من يرفع رأسه قبل الإِمام (^٤). وقيل: يغير صفاتها. وقيل: المراد بالوجوه: القلوب، وتؤيده رواية أبي داود وابن حبان: \"بين قلوبكم\" (^٥).\nوالأظهر عند النووي أن معناه: يُوقِعَ بَيْنَكُمُ العَدَاوَةَ وَالْبَغْضَاء،\n_________\n(^١) سيأتي برقم (٧٢٣) باب: إقامة الصف من تمام الصلاة.\n(^٢) \"المحلى\" ٤/ ٥٥.\n(^٣) رواه ابن أبي شيبة ١/ ٣٠٩ (٣٥٣٢، ٣٥٣٧) كتاب: الصلوات، باب: ما قالوا في إقامة الصف.\n(^٤) سلف برقم (٦٩١) كتاب: الأذان، باب: إثم من رفع رأسه قبل الإِمام.\n(^٥) \"سنن أبي داود\" (٦٦٢) كتاب: الصلاة، باب: تسوية الصفوف، \"صحيح ابن حبان \" ٥/ ٥٣٠ - ٥٣١ (٢١٥٧ كتاب: الصلاة، باب: فرض متابعة الإمام.","vol":"6","page":593},{"text":"واختلاف القلوب كما يقال: تغير وجه فلان عليَّ، أي: ظهر لي من وجهه كراهة فيَّ، وتغير قلبه عليَّ؛ لأن مخالفتهم في الصفوف مخالفة في ظواهرهم، واختلاف الظواهر سبب لاختلاف البواطن (^١).\nالثالث: مذهب أهل السنة أن قوله - ﵇ -: \"فإني أراكم من وراء ظهري\" يجوز أن يكون إدراكًا خاصًا بالنبي - ﷺ - محققًا انخرقت له فيه العادة، وخلق له عينًا وراءه أو يكون الإدراك العيني انخرقت له العادة فكان يرى به من غير مقابلة.\nقال مجاهد: كان - ﵇ - يرى من خلفه كما يرى من بين يديه (^٢).\nوفي حديث -ليس بالقوى-: كان - ﵇ - يرى في الظلام كما يرى في الضوء (^٣).\nوذهب بعض أهل العلم إلى أن ذلك راجع إلى العلم وأن معناه: إني لأعلم.\nوهذا تأويل لا حاجة إليه -كما قاله القرطبي- بل حمل ذلك على\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٤/ ١٥٧.\n(^٢) رواه عنه الحميدي ٢/ ١٩٢ - ١٩٣ (٩٩٢)، والطبري في \"تفسيره\" ٩/ ٤٨٦ (٢٦٨١٨ - ٢٦٨٢٠)، وابن أبي حاتم ٩/ ٢٨٢٩ (١٦٠٣٠ - ١٦٠٣١)، والبيهقي في \"دلائل النبوة\" ٦/ ٧٤، وابن عبد البر في \"التمهيد\" ١٨/ ٣٤٧.\n(^٣) رواه ابن عدي ٥/ ٣٦٤ - ٣٦٥، وتمام في \"الفوائد\" ٢/ ١٣٣ - ١٣٤ (١٣٤٥)، والبيهقي في \"الدلائل\" ٦/ ٧٤ - ٧٥، والخطيب البغدادي ٤/ ٢٧١ - ٢٧٢، وابن الجوزي في \"العلل المتناهية\" ١/ ١٦٨ (٢٦٦) من حديث عائشة.\nقال البيهقي: هذا إسناد فيه ضعف، وروي ذلك من وجه آخر ليس بالقوي، وساقه بإسناده إلى ابن عباس به.\nوقال ابن الجوزي: حديث لا يصح، وقال الألباني في \"الضعيفة\" (٣٤١): موضوع. وقال عن حديث ابن عباس: إسناده مظلم.","vol":"6","page":594},{"text":"ظاهره أولى، ويكون ذلك زيادة في كرامات الشارع (^١).\nوقد ذكر الزاهدي مختار بن محمود (^٢) في \"رسالة الناصرية\" (^٣) أنه كان - ﵇ - بين كتفيه عينان مثلي سم الخياط فكان يبصر بهما ولا يحجبهما الثياب، وذكرناه في باب: عظة الإِمام الناس أيضًا (^٤).\nوأورد ابن الجوزي سؤالًا، فقال: إذا كان يرى وراء ظهره، فما الفائدة أنه أجلس الشاب من وفد عبد القيس وراء ظهره (^٥)؟ ثم أجاب بوجهين:\n_________\n(^١) \"المفهم\" ٢/ ٥٨.\n(^٢) هو مختار بن محمود بن محمَّد، الزاهدي، الغزميني، الشيخ العلامة نجم الدين، أبو الرجاء، له التصانيف المشهورة المقبولة، منها: \"شرح القدوري\"، و\"الجامع في الحيض\"، و\"الفرائض\"، و\"زاد الأئمة\"، و\"المجتني في الأصول\"، و\"الصفوة في الأصول\" تفقه عليه وسمع منه خلق كثير توفي سنة ٦٥٨ هـ. انظر: \"تاريخ الإِسلام\" ٤٨/ ٣٧٠ (٤٧٢).\n(^٣) قال حاجي خليفة: \"الرسالة الناصرية\" للزاهدي، المتوفي سنة ثمان وخمسين وستمائة، أولها: الحمد لله باعث الرسل والأنبياء بالمعجزات الباهرة، إلخ، ألفها لبركة خان الجنكيزي، ورتبها على ثلاث أبواب، الأول في الدلالة على حقية رسالة الرسول - ﷺ -، الثاني في ذكر المخالفين لنبوته والجواب عن شبههم، الثالث في المناظرة بين المسلمين والنصارى. اهـ. \"كشف الظنون \"١/ ٨٩٥.\n(^٤) راجع الحديث السالف (٤١٨) كتاب: الصلاة، باب: عظة الإِمام الناس في إتمام الصلاة وذكر القبلة.\n(^٥) روى ابن الجوزي في \"ذم الهوى\" (٣٤٥) بإسناده عن الشعبي، قال: قدم وقد عبد القيس على رسول الله - ﷺ - وفيهم غلام أمرد ظاهر الوضاءة، فأجلسه النبي - ﷺ - وراء ظهره، وقال: كانت خطيئة دواد النظر.\nوالحديث ضعفه ابن الصلاح وابن القطان وغير واحد، انظر: \"البدر المنير\" ٧/ ٥١٠ - ٥١١، \"تلخيص الحبير\" ٣/ ١٤٨، وخرجه الألباني في \"الضعيفة\" (٣١٣) من طرق، وقال في \"الإرواء\" (١٨٠٩): موضوع.","vol":"6","page":595},{"text":"أحدهما: أنه سنَّ للناس والسنة إنما هي فعل ظاهر.\nوالثاني: أن رؤيته من بين يديه أمر طبيعي يزاحم فيه.","vol":"6","page":596},{"text":"<span data-type='title' id=toc-678>٧٢ - باب إِقْبَالِ الإِمَامِ عَلَى النَّاسِ عِنْدَ تَسْوِيَةِ الصُّفُوفِ</span>\n٧١٩ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ قَالَ: حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو قَالَ: حَدَّثَنَا زَائِدَةُ بْنُ قُدَامَةَ قَالَ: حَدَّثَنَا حُمَيْدٌ الطَّوِيلُ، حَدَّثَنَا أَنَسٌ قَالَ: أُقِيمَتِ الصَّلَاةُ، فَأَقْبَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - بِوَجْهِهِ فَقَالَ: \"أَقِيمُوا صُفُوفَكُمْ وَتَرَاصُّوا، فَإِنِّي أَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي\". [انظر: ٧١٨ - مسلم: ٤٣٤ - فتح: ٢/ ٢٠٨]\nذكر فيه حديث أنس: أُقِيمَتِ الصَّلَاةُ، فَأَقْبَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - بِوَجْهِهِ فَقَالَ: \"أَقِيمُوا صُفُوفَكُمْ وَتَرَاصُّوا، فَإِنِّي أَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي\".\nوقد سلف في الباب قبله. وفيه: دليل على جواز الكلام بين الإقامة والإحرام بالصلاة ولا بأس به عند الفقهاء الحجازيين، وهو رد على الكوفيين، وقد سلف ذلك في أبواب الأذان.\nوقوله: \"وتراصُّوا\" أي: انضموا.\nقال صاحب \"العين\": رصصت البنيان رصًا: ضممته. وتراصوا في الصفوف منه (^١). وقد ذكر الله تعالى: ﴿الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ﴾ [الصف: الآية ٤].\nومدحهم بذلك وقضى بالمحبة للمصطفين في طاعة. فدل أن الصف في الصلاة كالصف في سبيل الله.\nوفي \"صحيح مسلم\" من حديث جابر بن سمرة قال: خرج علينا رسول الله - ﷺ - فقال: \"ألا تصفون كما تصف الملائكة عند ربها\". فقلنا: يا رسول الله وكيف تصُّفُ الملائكة عند ربها؟.\n_________\n(^١) \"العين\" ٧/ ٨٣.","vol":"6","page":597},{"text":"قال: \"يتمون الصفوت الأُوَل ويتراصُّون في الصف\" (^١).\nوفي \"سنن أبي داود\" و\"صحيح ابن حبان\" من حديث أنس (^٢) أن رسول الله - ﷺ - قال: \"رصوا صفوفكم وقاربوا بينها وحازوا بالأعناق فوالذي نفسي بيده إن الشيطان يدخل من خلل الصف كأنها الحَذَف\" (^٣).\nالحذف: بحاء مهملة مفتوحة وذال معجمة مفتوحة أيضًا ثم فاء، وهي غنم صغار سود تكون باليمن (^٤)، وفسرها مسلم (^٥) بالنقد\n_________\n(^١) \"صحيح مسلم\" (٤٣٠) كتاب: الصلاة، باب: الأمر بالسكوت في الصلاة والنهي عن الإشارة.\n(^٢) في هامش (س): من خط الشيخ: أخرجه ابن أبي شيبة من حديث ابن عباس.\n(^٣) \"سنن أبي داود\" (٦٦٧) كتاب: الصلاة، باب: تسوية الصفوف، \"صحيح ابن حبان\" ٥/ ٥٣٩ - ٥٤٠ (٢١٦٦) كتاب: الصلاة، باب: فرض متابعة الإِمام. و١٥/ ٢٥١ (٦٣٣٩) كتاب: التاريخ، باب: صفته - ﷺ - وأخباره.\nورواه أيضًا ابن خزيمة ٢٢/ ٣ (١٥٤٥)، والبيهقي ٣/ ١٠٠، والبغوي في \"شرح السنة\" ٣/ ٣٦٨ - ٣٦٩ (٨١٣)، والضياء في \"المختارة\" ٧/ ٤٠ - ٤١، ٤٢، (٢٤٣٢، ٢٤٣٦) من طريق مسلم بن إبراهيم، وهو شيخ أبي داود في الحديث عن أبان، عن قتادة، عن أنس مرفوعًا به. وتابع شعبة أبان عن قتادة، عند ابن حبان في الموضع الأول (٢١٦٦) ورواه النسائي من طريق أبي هشام، وأحمد ٣/ ٢٦٠ و٢٨٣ عن أسود بن عامر وعفان ثلاثتهم عن أبان به. ومن طريق أحمد رواه الضياء (٢٤٣٣ - ٢٤٣٤).\nقال النووي في \"المجموع\" ٤/ ١٢٤ وفي \"خلاصة الأحكام\" (٢٤٦) وفي \"رياض الصالحين\" ص ٤٤٦: حديث صحيح رواه أبو داود بإسناد على شرط مسلم. وقال الألباني في \"صحيح أبي داود\" (٦٧٣): إسناده صحيح على شرط الشيخين، ووسم قول النووي أنه على شرط مسلم، بأنه قصور.\n(^٤) قاله النووي في الكتب الثلاث التي تكلم فيها على الحديث -كما مر- وقال الجوهري في \"الصحاح\" ٤/ ١٣٤٢: والحذف بالتحريك: غنم سود صغار من غنم الحجاز. وقال ابن الأثير في \"النهاية\" ١/ ٣٥٦: هي الغنم الصغار الحجازية، وقيل: هي صغار جرد ليس لها أذان ولا أذناب، يجاء بها من جرشي اليمن.\n(^٥) مسلم القائل هنا هو: ابن إبراهيم الأزدي الفراهيدي مولاهم أبو عمرو البصري، =","vol":"6","page":598},{"text":"-بالتحريك- وهي جنس من الغنم قصار الأرجل قباح الوجوه تكون في البحرين، الواحدة: نقدة.\nقال الأصمعي: أجود الصوف صوفها (^١).\nوفي رواية للبيهقي: قيل: يا رسول الله وما أولاد الحذف؟ قال: \"ضأن جرد سود تكون بأرض اليمن\" (^٢).\nقال الخطابي: ويقال أكثر ما تكون بأرض الحجاز (^٣). وفي \"صحيح مسلم\" من حديث أبي مسعود أن رسول الله - ﷺ - كان يمسح مناكبنا في الصلاة ويقول: \"استووا ولا تختلفوا فتختلف قلوبكم\" الحديث (^٤).\n_________\n= شيخ أبي داود في الحديث -وهو ما نقله عنه ابن خزيمة فقال ٣/ ٢٢: قال مسلم: يعني النقد الصغار. النقد الصغار: أولاد الغنم. اهـ. ونقله عنه أيضًا ابن حبان ١٤/ ٢٥١ تبعًا لابن خريمة.\n(^١) انظر: \"الصحاح\" ٢/ ٥٤٤، \"النهاية\" ٥/ ١٠٣ - ١٠٤ مادة: (نقد).\n(^٢) \"السنن الكبرى\" ٣/ ١٠١ كتاب: الصلاة، باب: إقامة الصفوف وتسويتها.\n(^٣) \"معالم السنن\" ١/ ١٥٩ وقال: أكثر ما تكون باليمن.\n(^٤) \"صحيح مسلم\" (٤٣٢/ ١٢٢) كتاب: الصلاة، باب: تسوية الصفوف.","vol":"6","page":599},{"text":"<span data-type='title' id=toc-679>٧٣ - باب الصَّفِّ الأَوَّلِ</span>\n٧٢٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ مَالِكٍ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الشُّهَدَاءُ: الْغَرِقُ، وَالْمَطْعُونُ، وَالْمَبْطُونُ، وَالْهَدْمُ\". [انظر: ٦٥٣ - مسلم: ١٩١٤ - فتح: ٢/ ٢٠٨]\n\n٧٢١ - وَقَالَ: \"وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيرِ لَاسْتَبَقُوا [إِلَيْهِ] وَلَوْ يَعْلَمُونَ مَا فِي الْعَتَمَةِ وَالصُّبْحِ لأَتَوْهُمَا وَلَوْ حَبْوًا، وَلَوْ يَعْلَمُونَ مَا فِي الصَّفِّ الْمُقَدَّمِ لَاسْتَهَمُوا\". [انظر: ٦١٥ - مسلم: ٤٣٧ - فتح: ٢/ ٢٠٨]\nذكر فيه حديث أبي هريرة: قَالَ: قَالَ رسولُ الله - ﷺ -: \"الشُّهَدَاءُ: الغَرِقُ، وَالْمَطْعُونُ .. \" الحديث إلى قوله: \"لو يعلمون ما في الصف المقدم لاستهموا عليه\" هذا الحديث تقدم في باب: التهجير إلى الصلاة (^١). وتقدم الصف الأول في باب: الاستهام في الأذان (^٢). فراجعه منه.\n_________\n(^١) برقم (٦٥٢ - ٦٥٣) كتاب: الأذان.\n(^٢) برقم (٦١٥).","vol":"6","page":600},{"text":"<span data-type='title' id=toc-680>٧٤ - باب إِقَامَةِ الصَّفوج مِنْ تَمَامِ الصَّلَاةِ</span>\n٧٢٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَلَا تَخْتَلِفُوا عَلَيْهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: رَبَّنَا لَكَ الْحَمْدُ. وَإِذَا سَجَدَ فَاسْجُدُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا أَجْمَعُونَ، وَأَقِيمُوا الصَّفَّ فِي الصَّلَاةِ، فَإِنَّ إِقَامَةَ الصَّفِّ مِنْ حُسْنِ الصَّلَاةِ\". [٧٣٤ - مسلم: ٤١٤، ٤١٧، ٤٣٥ - فتح: ٢/ ٢٠٨]\n\n٧٢٣ - حَدَّثَنَا أَبُو الْوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺقَالَ: \"سَوُّوا صُفُوفَكُمْ، فَإِنَّ تَسْوِيَةَ الصُّفُوفِ مِنْ إِقَامَةِ الصَّلَاةِ\". [مسلم: ٤٣٣ - فتح: ٢/ ٢٠٩]\nذكر فيه حديثين.\nأحدهما:\nحديث أبي هريرة عن النَّبي - ﷺ - قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَلَا تَخْتَلِفُوا عَلَيْهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فقُولُوا: رَبَّنَا لَكَ الحَمْدُ. وَإِذَا سَجَدَ فَاسْجُدُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا أَجْمَعُونَ، وَأَقِيمُوا الصفوف في الصَّلَاةِ، فَإِنَّ إِقَامَةَ الصَّفِّ مِنْ حُسْنِ الصَّلَاة\".\nوهذا الحديث أخرجه مسلم أيضًا (^١) وسلف الكلام على أحكامه في باب: إنما جعل الإِمام ليؤتم به. وغيره.\nوفيه: دلالة على أن إقامة الصفوف سنة غير واجب؛ لأن حسن الشيء زيادة على تمامه، وذلك زيادة على الوجوب.\n_________\n(^١) \"صحيح مسلم\" (٤١٤) كتاب: الصلاة، باب: ائتمام المأموم بالإمام.","vol":"6","page":601},{"text":"الحديث الثاني:\nحديث قَتَادَةَ، عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"سَوُّوا صُفوفَكُمْ، فَإِنَّ تَسْوِيَةَ الصُّفُوفِ مِنْ إِقَامَةِ الصَّلَاةِ\".\nوأخرجه مسلم أيضًا (^١). وفي لفظ آخر: \"من تمام الصلاة\" (^٢) وهو قال أيضًا على الاستحباب، والتمام والحسن واحد. وقد سلف ما فيه.\nوالبخاري كأنه فهم أن المراد بالإقامة الإتمام فلذلك ترجم به.\nقال أبو محمَّد بن حزم: وأيما رجل صلى خلف الصف فصلاته باطلة، ولا يضر ذلك المرأة شيئًا. قال: وفرض على المأمومين تعديل الصفوف الأول فالأول، والتراص فيها والمحاذاة بالمناكب والأرجل. فإن كان نقص كان في آخرها.\nفمن صلى وأمامه فرجة يمكنه سدها بنفسه فلم يفعل بطلت صلاته، فإن لم يجد في الصف مدخلًا فليجذب إلى نفسه رجلًا يصلي معه، فإن لم يقدر فليرجع ولا يصلي وحده خلف الصف إلا أن يكون ممنوعًا فيصلي وتجزيه (^٣).\nقال: ببطلان صلاة من صلى خلف الصف منفردًا، يقول الأوزاعي والحسن بن حي وأحد قولي الثوري وهو قول أحمد إسحاق (^٤)، قلت: والنخعي (^٥).\n_________\n(^١) \"صحيح مسلم\" (٤٣٣) كتاب: الصلاة، باب: تسوية الصفوف وإقامتها وفضل الأول ..\n(^٢) انظر التخريج السابق.\n(^٣) \"المحلى\" ٤/ ٥٢.\n(^٤) \"المحلى\" ٤/ ٦٠.\n(^٥) رواه عنه عبد الرزاق ٢/ ٥٩ (٢٤٨٣)، وبنحوه ابن أبي شيبة ٢/ ١١ (٥٨٨٨).","vol":"6","page":602},{"text":"ثم استدل بحديث وابصة بن معبد أنه - ﵇ - رأى رجلًا يصلي خلف الصف وحده فأمره بإعادة الصلاة. أخرجه أبو داود وابن ماجه، وحسنه الترمذي وصححه ابن حبان، وتوقف فيه الشافعي (^١).\n_________\n(^١) \"سنن أبي داود\" (٦٨٢) كتاب: الصلاة، باب: الرجل يصلى وحده خلف الصف، \"سنن الترمذي\" (٢٣٠) كتاب: الصلاة، باب: ما جاء في الصلاة خلف الصف وحده، \"سنن ابن ماجه\" (١٠٠٤) كتاب: إقامة الصلاة، باب: صلاة الرجل خلف الصف وحده، \"صحيح ابن حبان\" ٥/ ٥٧٥ (٢١٩٨) كتاب: الصلاة، باب: فرض متابعة الإِمام، وابن حزم في \"المحلى\" ٤/ ٥٢، والبيهقي ٣/ ١٠٤ من طريق شعبة، عن عمرو بن مرة، عن هلال بن يساف، عن عمر بن راشد، عن وابصة به.\nوتابع شعبةَ زيدُ بن أبي أنيسة عن عمرو عند ابن حبان ٥/ ٥٧٥ (٢١٩٨).\nقال الألباني في \"الإرواء\" ٢/ ٣٢٣ - ٣٢٤: رجاله ثقات غير عمرو بن راشد، وهو مجهول العدالة، أورده ابن أبي حاتم ٦/ ٣٢٣، ولم يذكر فيه جرحًا ولا تعديلًا، وأما ابن حبان فذكره في \"الثقات\" ٥/ ١٧٥ على قاعدته المعروفة! ومع ذلك فإنه يستشهد به كما أشار الحافظ ابن حجر بقوله فيه في \"التقريب\" (٥٠٢٧) مقبول، يعني: عند المتابعة، وقد توبع، فالحديث صحيح. وقد خولف في إسناده عمرو بن مرة. اهـ بتصرف.\nقلت: فرواه الترمذي (٢٣٠)، وابن ماجه (١٠٠٤)، والشافعي في \"المسند\" ١/ ١٠٧ (٣١٦) و١/ ٣٠٠ - ٣٠١ (٢٨٩) سنجر، وأحمد ٤/ ٢٢٨، والدارمي ٢/ ٨١٥ - ٨١٦ (١٣٢٢)، وابن حبان ٥/ ٥٧٧ (٢٢٠٠)، والبيهقي ٣/ ١٠٤ - ١٠٥ من طرق عن حصن، عن هلال بن يساف قال: أخذ زياد بن أبي الجعد بيدي -ونحن بالرقة- فقام بي على شيخ يقال له وابصة بن معبد -من بني أسد- فقال زياد: حدثني هذا الشيخ أن رجلًا صلى خلف الصف وحده .. الحديث. وقد تابعه منصور عن هلال به.\nورواه ابن الجارود (٣١٩)، وابن المنذر في \"الأوسط\" ٤/ ١٨٤ (١٩٩٥)، ورواه أحمد ٤/ ٢٢٨، والدارمي (١٣٢٣)، وابن المنذر (١٩٩٦) وابن حبان (٢٢٠١)، والدارقطني ١/ ٣٦٢ - ٣٦٣، والبيهقي ٣/ ١٠٥ من طريق يزيد بن زياد بن أبي =","vol":"6","page":603},{"text":"وبحديث علي بن شيبان مرفوعًا: \"لا صلاةَ للذي صلَّى خَلْفَ الصَّفِّ\" أخرجه ابن ماجه (^١).\n_________\n= الجعد، عن عمه عبيد بن أبي الجعد عن زياد بن أبي الجعد، عن وابصة به.\nورجح أبو حاتم رواية عمرو بن مرة كما في \"العلل\" ١/ ١٠٠ فقال: عمرو بن مرة أحفظ من حصين.\nوقال الترمذي: اختلف أصحاب الحديث في حديث حصين وعمرو بن مرة عن هلال، فرأى بعض أهل الحديث أن رواية عمرو، عن هلال، عن وابصة أصح من حديث حصين، ومنهم من قال: حديث حصين، عن هلال، عن زياد أبي الجعد، عن وابصة أصح، وحديث حصين أصح عندي من حديث عمرو وأشبه؛ لأنه روي من غير طريقهما عن زياد بن أبي الجعد، عن وابصة. اهـ \"علل الترمذي\" ١/ ٢١٢ - ٢١٣ بتصرف. وقال نحوًا من هذا الكلام في \"السنن\" عقب حديث (٢٣٠) فانظره.\nوقال الدارمي: كان أحمد بن حنبل يثبت حديث عمرو بن مرة، وأنا أذهب إلى حديث يزيد بن زياد بن أبي الجعد.\nوقال ابن المنذر: ثبَّت هذا الحديث أحمد وإسحاق. وقال ابن حبان ٥/ ٥٧٨: سمع الخبر هلال عن عمرو بن راشد، عن وابصة، وسمعه من زياد بن أبي الجعد، عن وابصة، والطريقان جميعًا محفوظان. وقال ابن عبد البر في \"التمهيد\" ١/ ٢٦٩: حديث وابصة مضطرب الإسناد، لا يثبته جماعة من أهل الحديث. قال ابن الأثير: قال الشافعي: قد سمعت من أهل العلم بالحديث من يذكر أن بعض المحدثين يدخل بين هلال بن يساف ووابصة رجلًا، ومنهم من يرويه عن هلال، عن وابصة سمعه منه، وسمعت بعض أهل العلم منهم كأنه موهنه بما وصفت. اهـ. \"الشافي شرح مسند الشافعي\" ٥١/ ٢. فلا أعلم ماذا يعني المصنف -﵀- بقوله: توقف فيه الشافعي. ورجح أيضًا الألباني رواية حصين في \"الإرواء\" ٢/ ٣٢٤ وصححه بجملته (٥٤١) وكذا في \"صحيح أبي داود\" (٦٨٣) فانظره، وانظر تعليق الشيخ أحمد شاكر على هذا الحديث في \"سنن الترمذي\" ١/ ٤٤٨ - ٤٥١ فهو تعليق نفيس جدًّا.\n(^١) \"سنن ابن ماجه\" (١٠٠٣) كتاب: إقامة الصلاة، باب: صلاة الرجل خلف الصف وحده، ورواه أيضًا أحمد ٤/ ٢٣ مطولًا. قال البوصيري في \"الزوائد\" (٣٣٣): إسناده صحيح رجاله ثقات. وقال المصنف في \"البدر المنير\" ٤/ ٤٧٤ والحافظ في =","vol":"6","page":604},{"text":"وحديث صلاته﵇ - بأنسٍ واليتيم خلفه والمرأة (^١). لا حجة فيه؛ لأن هذا حكم النساء خلف الرجال. وكذا حديث ابن عباس وجابر لما أحرما عن يساره - ﵇ - فأدارهما وصارا خلفه في تلك الإدارة (^٢)؛ لأن هذِه الإدارة حق لا يبطل (^٣).\nقال: وحديث أبي بكرة -الآتي (^٤) - كان قبل النهي (^٥).\nقلت: لا نسلم له ذلك، وحديث أنس الآتي في الباب بعد (^٦)، يدل على عدم الإعادة. قال الأئمة الثلاثة: صلاته جائزة (^٧) وحملوا الإعادة على الاستحباب.\nوعن بعض أصحاب أحمد: أنه إن افتتح صلاته منفردًا خلف الإِمام فلم يلحق به أحد من القوم حتى رفع رأسه من الركوع فإنه لا صلاة له (^٨) ومن تلاحق به بعد ذلك فصلاتهم كلهم فاسدة وإن كانوا مائة أو أكثر.\n_________\n= \"التلخيص\" ٢/ ٣٧: قال الأثرم: قال أحمد: إنه حديث حسن. وقال الألباني في \"صحيح أبي داود\" ٣/ ٢٦٥: سنده صحيح، وكذا قال في \"الإرواء\" ٢/ ٣٢٩ وزاد: ورجاله ثقات. وانظر استدلال ابن حزم الذي نقله المصنف في: \"المحلى\" ٤/ ٥٢ - ٥٣ وفيه روى الحديث بإسناده، ووثق رجاله.\n(^١) سلف برقم (٣٨٠) كتاب: الصلاة، باب: الصلاة على الحصير، ويأتي قريبًا برقم (٧٢٧) باب: المرأة وحدها تكون صفًا، ورواه مسلم (٦٥٨).\n(^٢) حديث ابن عباس سلف برقم (١١٧) كتاب: العلم، باب: السمر في العلم، ورواه مسلم (٧٦٣) كتاب: الصلاة، باب: الدعاء في صلاة الليل وقيامه، وحديث جابر رواه مسلم (٣٠١٠) كتاب: الزهد والرقائق.\n(^٣) \"المحلى\" ٤/ ٥٦ - ٥٧.\n(^٤) سيأتي برقم (٧٨٣).\n(^٥) \" المحلى\" ٤/ ٥٨.\n(^٦) الحديث الآتي (٧٢٤).\n(^٧) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٣٤، \"المبسوط\" ١/ ١٩٢، \"المدونة\" ١/ ١٠٢، \"عيون المجالس\" ١/ ٣٧١، \"الحاوي\" ٢/ ٣٤، \"حلية العلماء\" ٢/ ١٨١، \"المجموع\" ٤/ ١٨٨.\n(^٨) انظر: \"الكافي\" ١/ ٤٣٢، \"الممتع\" ١/ ٥٨٠، \"شرح الزركشي\" ١/ ٤١٩.","vol":"6","page":605},{"text":"<span data-type='title' id=toc-681>٧٥ - باب إِثمِ مَن لَم يُتِمَّ الصُّفُوفَ</span>\n٧٢٤ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ قَالَ: أَخْبَرَنَا الْفَضْلُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا سَعِيدُ بْنُ عُبَيْدٍ الطَّائِيُّ، عَنْ بُشَيْرِ بْنِ يَسَارٍ الأَنْصَارِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّهُ قَدِمَ الْمَدِينَةَ فَقِيلَ لَهُ: مَا أَنْكَرْتَ مِنَّا مُنْذُ يَوْمِ عَهِدْتَ رَسُولَ اللهِ - ﷺ -؟ قَال: مَا أَنْكَرْتُ شَيْئًا إِلاَّ أَنَّكُمْ لَا تُقِيمُونَ الصُّفُوفَ. وَقَالَ عُقْبَةُ بْنُ عُبَيْدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ: قَدِمَ عَلَيْنَا أَنَسُ بْنُ مَالِكٍ الْمَدِينَةَ بِهَذَا. [فتح: ٢/ ٢٠٩]\nذكر فيه حديث أنس من طريق الفَضْلِ بْن مُوسَى عن سَعِيدِ بْنِ عُبَيْدٍ الطَّائِيُّ، عَنْ بُشَيْرِ بْنِ يَسَارٍ الأَنْصَارِيِّ، عَنْ أَنَسٍ، أَنَّهُ قَدِمَ الْمَدِينَةَ فَقِيلَ لَهُ: مَا أَنْكَرْتَ مِنَّا مُنْذُ يَوْمِ عَهِدْتَ رَسُولَ اللهِ - ﷺ -؟ قَال: مَا أَنْكَرْتُ شَيْئًا إِلاَّ أَنَّكُمْ لَا تُقِيمُونَ الصُّفُوفَ. وَقَالَ عُقْبَةُ بْنُ عُبَيْدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ: قَدِمَ عَلَيْنَا أَنَسُ بْنُ مَالِكٍ الْمَدِينَةَ بِهَذَا.\nهذا الحديث انفرد به البخاري، وليس لبشير بن يسار عن أنس في الكتب الستة غير هذا الحديث، وتابع الفضل أبو معاوية وإسحاق الأزرق، عن سعيد. كما أخرجه الإسماعيلي عنهما، وأخرجه أبو نعيم من طريق أبي معاوية عن سعيد. والتعليق المذكور أخرجه أبو نعيم من طريق أحمد، ثنا أبو معاوية ويحيى بن سعيد قالا: ثنا عقبة.\nو(بشير) بضم أوله تابعي ثقة (^١). و(سعيد بن عبيد) أخو عقبة بن عبيد، ولما كان تسوية الصف من السنة المندوب إليها التي يستحق فاعلها المدح عليها دل ذلك أن تاركها يستحق العتب -كما قال أنس- غير أن من لم يقم الصفوف لا إعادة عليه، ألا ترى أن أنسًا لم يأمرهم بالإعادة؟!.\n_________\n(^١) تقدمت ترجمته في حديث (٢٠٩).","vol":"6","page":606},{"text":"<span data-type='title' id=toc-682>٧٦ - باب إِلْزَاقِ المَنْكِبِ بِالْمَنْكِبِ، وَالْقَدَمِ بِالْقَدَمِ فِي الصَّفِّ</span>\nوَقَالَ النُّعْمَانُ بْنُ بَشِيرٍ: رَأَيْتُ الرَّجُلَ مِنَّا يُلْزِقُ كَعْبَهُ بِكَعْبِ صَاحِبِهِ.\n\n٧٢٥ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ قَالَ: حَدَّثَنَا زُهَيْرٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَقِيمُوا صُفُوفَكُمْ، فَإِنِّي أَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي\". وَكَانَ أَحَدُنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ. [انظر: ٧١٨ - مسلم: ٤٣٤ - فتح: ٢/ ٢١١]\nهذا التعليق أسنده أبو داود بإسناد صحيح (^١).\nثم ساق حديث أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَقِيمُوا صُفُوفَكُمْ، فَإِنِّي أَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي\". وَكَانَ أَحَدُنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ.\nوقد سلف هذا الحديث في باب: إقبال الإِمام على الناس عند تسوية الصفوف (^٢). وهذا الحديث يبين هيئة التراص المأمور به، وأن الكعب هو العظم الناتئ عند مفصل الساق والقدم، لا كما قال أهل الكوفة: إنه مؤخر القدم. لأن ذلك لا يمكن هنا.\nوالمنكب: هو ما بين الكتف والعنق.\n_________\n(^١) \"سنن أبي داود\" (٦٦٢) كتاب: الصلاة، باب: تسوية الصفوف، ووصله الحافظ بإسناده في \" تغليق التعليق\" ٢/ ٣٠٢ - ٣٠٤ وقال: إسناده حسن. وقال الألباني في \"صحيح أبي داود\" برقم (٦٦٨): إسناده صحيح.\n(^٢) برقم (٧١٩).","vol":"6","page":607},{"text":"<span data-type='title' id=toc-683>٧٧ - باب إِذَا قَامَ الرَّجُلُ عَنْ يَسَارِ الإِمَامِ، وَحَوَّلَهُ الإِمَامُ خَلْفَهُ إِلَى يَمِينِهِ، تَمَّتْ صَلَاتُهُ</span>\n٧٢٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا دَاوُدُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - ذَاتَ لَيْلَةٍ فَقُمْتُ عَنْ يَسَارِهِ، فَأَخَذَ رَسُولُ اللهِ - ﷺ - بِرَأْسِي مِنْ وَرَائِي، فَجَعَلَنِي عَنْ يَمِينِهِ، فَصَلَّى وَرَقَدَ فَجَاءَهُ الْمُؤَذِّنُ، فَقَامَ وَصَلَّى وَلَمْ يَتَوَضَّأْ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٢/ ٢١١]\nذكر فيه حديث كُرَيْبٍ عَنِ ابن عَبَّاسٍ قَالَ: صَلَّيْتُ مَعَ النبِيِّ - ﷺ - ذَاتَ لَيْلَةٍ فَقُمْتُ عَنْ يَسَارِهِ، .. الحديث.\nوقد سلف في باب: التخفيف في الوضوء (^١)، وداود الذي في إسناده هو ابن عبد الرحمن العطار (^٢)، والحديث مطابق لما ترجم له أن موقف المأموم الواحد عن يمين الإِمام- وقد سلف الخلاف فيه هناك.\n_________\n(^١) برقم (١٣٨) كتاب: الوضوء.\n(^٢) وثقه ابن معين، وقال أبو حاتم: لا بأس به صالح، وقال إبراهيم الشافعي: ما رأيت أحدًا أورع من داود بن عبد الرحمن العطار، وقال الحافظ: ثقة لم يثبت أن ابن معين تكلم فيه.\nانظر ترجمته في: \"التاريخ الكبير\" ٣/ ٢٤١ (٨٢٤)، \"الجرح والتعديل\" ٣/ ٤١٧ (١٩٠٧)، \"تهذيب الكمال\" ٨/ ٤١٣ (١٧٧١)، \"تاريخ الإِسلام\" ١١/ ١١٢ (٨٧)، \"التقريب\" (١٧٩٨).","vol":"6","page":608},{"text":"<span data-type='title' id=toc-684>٧٨ - باب المَرْأَةُ وَحْدَهَا تَكُونُ صَفًّا</span>\n٧٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ إِسْحَاقَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: صَلَّيْتُ أَنَا وَيَتِيمٌ فِي بَيْتِنَا خَلْفَ النَّبِيِّ - ﷺ -، وَأُمِّي أُمُّ سُلَيْمٍ خَلْفَنَا. [انظر: ٣٨٠ - مسلم: ٦٥٨ - فتح، ٢/ ٢١٢]\nذكر فيه حديث أنس: صَلَّيْتُ أَنَا وَيتِيمٌ في بَيْتِنَا خَلْفَ النبِيَّ - ﷺ -، وَأمَّي خَلْفَنَا أمُّ سُلَيْمٍ.\nهذا الحديث سلف في باب: الصلاة على الحصير (^١) ويأتي إن شاء الله في باب صلاة النساء خلف الرجال (^٢).\nواعترض الإسماعيلي فقال: الواحد والواحدة لا يسمى صفًا إذا انفرد وإن جازت صلاته منفردًا خلف الصف. وأقل ما يسمى إذا جمع بين اثنين على طريقة واحدة. وفيما ذكره نظر، وقد قيل في قوله تعالى: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ [النبأ: ٣٨].\nإن الروح وحده صف، والملائكة صف.\nوأما أحكامه فأمور:\nأحدها: أن سنة النساء خلف الرجال ولا يقمن معهم في صف، فإن خالفت وصلت إلى جنب الرجل صحت عند الشافعي ومالك والأوزاعي (^٣).\nوعند الكوفيين: تصح صلاتها دونه (^٤). فإن علل بطلان صلاته\n_________\n(^١) برقم (٣٨٠) كتاب: الصلاة.\n(^٢) برقم (٨٧١) كتاب: الأذان.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٦٦، \"عيون المجالس\" ١/ ٣٢٠، \"الذخيرة\" ٢/ ٢٦٢، \"حلية العلماء\" ٢/ ١٨٠، \"المجموع \" ٣/ ٢٣١.\n(^٤) انظر: \"المبسوط\" ١/ ١٨٣، \"تبيين الحقائق\" ١/ ١٣٧، \"منية المصلي\" ص ٣١٧.","vol":"6","page":609},{"text":"بالمخالفة في الوقف لمن صلى قدام الإمام فهي أيضًا قد خالفت ولا مخالفة منه.\nثانيها: صحة صلاة المنفرد، وقد سلف قريبًا ذكر ما فيه؛ لأن أم سليم صحت صلاتها وحدها وكانت صفًا، فالرجل أولى ولهذا المعنى أشار البخاري في ترجمته.\nثالثها: أن الاثنين يكونان صفًا وراء الإمام وقد خالف فيه الكوفيون كما سلف هناك.\nرابعها: أن للصبي موقفًا في الصف. وعن أحمد كراهته في الفرائض.\nخامسها: أن الصف من الرجال يكون من اثنين فصاعدًا.\nوأن الصف من النساء إذا صلين مع الرجال يكون من امرأة واحدة.","vol":"6","page":610},{"text":"<span data-type='title' id=toc-685>٧٩ - باب مَيْمَنَهَ المَسْجِدِ وَالإِمَامِ</span>\n٧٢٨ - حَدَّثَنَا مُوسَى، حَدَّثَنَا ثَابِتُ بْنُ يَزِيدَ، حَدَّثَنَا عَاصِمٌ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قُمْتُ لَيْلَةً أُصَلِّي عَنْ يَسَارِ النَّبِيِّ - ﷺ -، فَأَخَذَ بِيَدِي -أَوْ بِعَضُدِي- حَتَّى أَقَامَنِي عَنْ يَمِينِهِ، وَقَالَ بِيَدِهِ مِنْ وَرَائِي. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٢/ ٢١٣]\nذكر فيه حديث ابن عباس: قُمْتُ لَيْلَةَ أُصَلِّي عَنْ يَسَارِ النَّبِيِّ - ﷺ -، فَأخَذَ بِيَدِي -أَوْ بِعَضُدِي- حَتَّى أَقَامَنِي عَنْ يَمِينِهِ، وَقَالَ بِيَدِهِ مِنْ وَرَائِي.\nهذا الحديث سلف (^١) وهو دال لما ترجم له؛ لأن المأموم إذا كان على يمين إمامه كان في ميمنة المسجد.\nوفي \"سنن أبي داود\" عن البراء قال: كنا إذا صلينا خلف رسول الله - ﷺ - أحببت أن أكون عن يمينه (^٢).\nوعن عائشة ﵂ أن رسول الله - ﷺ - قال: \"إن الله وملائكته يصلون على ميامن الصفوف\" (^٣).\n_________\n(^١) سلف برقم (١١٧) كتاب: العلم، باب: السمر في العلم.\n(^٢) \"سنن أبي داود\" (٦١٥) كتاب: الصلاة، باب: الإمام ينحرف بعد التسليم، والحديث رواه مسلم برقم (٧٠٩) بزيادة.\n(^٣) \"سنن أبي داود\" (٦٧٦) كتاب: الصلاة، باب: ما يستحب أن يلي الإمام في الصف وكراهية التأخر من طريق معاوية بن هشام، عن سفيان، عن أمامة بن زيد، عن عثمان بن عروة، عن عائشة.\nومن هذا الطريق رواه ابن ماجه (١٠٠٥)، وابن حبان ٥/ ٥٣٣ - ٥٣٤ (٢١٦٠)، والبيهقي ٣/ ١٠٣ بهذا اللفظ.\nورواه أحمد ٦/ ١٦٠ عن أبي أحمد. وعبد بن حميد ٣/ ٢٣٤ (١٥١١) عن قبيصة. وابن خزيمة ٣/ ٢٣ (١٥٥٠)، وابن حبان ٥/ ٥٣٦ (٢١٦٣)، والحاكم ١/ ٢١٤، والبيهقي ٣/ ١٠١ من طريق ابن وهب، ثلاثتهم عن سفيان، عن أسامة، عن عثمان بن عروة، به، بلفظ: \"علي الذين يصلون الصفوف\". =","vol":"6","page":611},{"text":"وعند ابن ماجه عن ابن عمر مرفوعًا: وشكي إليه أن ميسرة المسجد تعطلت فقال: \"من عمَّر ميسرة المسجد كتب الله له كفلين من الأجر\" (^١).\n_________\n= ورواه أحمد ٦/ ٦٧ عن عبد الله بن الوليد، عن سفيان، عن أسامة، عن عبد الله بن عروة، عن عروة، به، باللفظ السالف أيضًا.\nوروه ابن ماجه (٩٩٥)، وأحمد ٦/ ٨٩ من طريق إسماعيل بن عياش، عن هشام ابن عروة، عن أبيه به، باللفظ السالف أيضًا.\nقال البيهقي: المحفوظ: \"إن الله وملائكته يصلون على الذين يصلون الصفوف\".\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه. وقال المنذري في \"الترغيب والترهيب\" ١/ ١٨٩: رواه أبو داود وابن ماجه بإسناد حسن. والحديث ذكره النووي في \"الخلاصة\" ٢/ ٧٠٩ - ٧١٠، وفي \"الرياض\" ص ٤٤٧، وقال: رواه أبو داود بإسناد على شرط مسلم، وفيه رجل مختلف في توثيقه، وزاد في \"الخلاصة\": وصححه الطبراني، وأشار البيهقي إلى تضعيفه، والمختار \"صحيحه\" فلم يذكر ما يقتضي ضعفًا.\nوقال الحافظ في \"الفتح\" ٢/ ٢١٣: إسناده حسن. وقال الألباني في \"صحيح أبي داود\" ٣/ ٢٥٥ - ٢٥٦: إسناده حسن، إلا أن معاوية بن هشام قد أخطأ؛ وذلك لأن جماعة من الثقات رووه عن سفيان بلفظ: \"يصلون الصفوف\". اهـ بتصرف.\nلذا ذكره الألباني في \"ضعيف أبي داود\" (١٠٤) وقال: ضعيف بهذا اللفظ.\n(^١) \"سنن ابن ماجه\" برقم (١٠٠٧) كتاب: إقامة الصلاة، باب: فضل ميمنة الصف.\nقال البوصيري: هذا إسناد ضعيف لضعف ليث بن أبي أسلم. \"زوائد ابن ماجه\" ص ١٥٩ (٣٣٤).\nقال الألباني في \"ضعيف ابن ماجه\" (٢١٠): ضعيف.","vol":"6","page":612},{"text":"<span data-type='title' id=toc-686>٨٠ - باب إِذَا كَانَ بَيْنَ الإِمَامِ وَبَيْنَ القَوْمِ حَائِطٌ أَوْ سُتْرةٌ</span>\nوَقَالَ الحَسَنُ: لَا بَأْسَ أَنْ تُصَلِّيَ وَبَيْنَكَ وَبَيْنَهُ نَهْرٌ. وَقَالَ أَبُو مِجْلَزٍ: يَأْتَمُّ بِالإِمَامِ وَإِنْ كَانَ بَيْنَهُمَا طَرِيقٌ أَوْ جِدَارٌ إِذَا سَمِعَ تَكْبِيرَ الإِمَامِ.\n\n٧٢٩ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا عَبْدَةُ، عَنْ يَحْيَى بْنِ سَعِيدٍ الأَنْصَارِيِّ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ فِي حُجْرَتِهِ، وَجِدَارُ الْحُجْرَةِ قَصِيرٌ، فَرَأَى النَّاسُ شَخْصَ النَّبِيِّ - ﷺ -، فَقَامَ أُنَاسٌ يُصَلُّونَ بِصَلَاتِهِ، فَأَصْبَحُوا فَتَحَدَّثُوا بِذَلِكَ، فَقَامَ لَيْلَةَ الثَّانِيَةِ، فَقَامَ مَعَهُ أُنَاسٌ يُصَلُّونَ بِصَلَاتِهِ، صَنَعُوا ذَلِكَ لَيْلَتَيْنِ أَوْ ثَلَاثَةً، حَتَّى إِذَا كَانَ بَعْدَ ذَلِكَ جَلَسَ رَسُولُ اللهِ - ﷺ - فَلَمْ يَخْرُجْ، فَلَمَّا أَصْبَحَ ذَكَرَ ذَلِكَ النَّاسُ، فَقَالَ: \"إِنِّي خَشِيتُ أَنْ تُكْتَبَ عَلَيْكُمْ صَلَاةُ اللَّيْلِ\". [٧٣٠، ٩٢٤، ١١٢٩، ٢٠١١، ٢٠١٢، ٥٨٦١ مسلم: ٧٦١ - فتح: ٢/ ٢١٣]\n\n٧٣٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنَا ابْنُ أَبِي فُدَيْكٍ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الْمَقْبُرِيِّ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ لَهُ حَصِيرٌ يَبْسُطُهُ بِالنَّهَارِ، وَيَحْتَجِرُهُ بِاللَّيْلِ، فَثَابَ إِلَيْهِ نَاسٌ، فَصَلَّوْا وَرَاءَهُ. [انظر: ٧٢٩ - مسلم: ٧٦١، ٧٨٢ - فتح: ٢/ ٢١٤]\n\n٧٣١ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ سَالِمٍ أَبِي النَّضْر، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ رَسُولَ اللهِ - ﷺ - اتَّخَذَ حُجْرَةً - قَالَ: حَسِبْتُ أَنَّهُ قَالَ: مِنْ حَصِيرٍ فِي رَمَضَانَ فَصَلَّى فِيهَا لَيَالِيَ، فَصَلَّى بِصَلَاتِهِ نَاسٌ مِنْ أَصْحَابِهِ، فَلَمَّا عَلِمَ بِهِمْ جَعَلَ يَقْعُدُ، فَخَرَجَ إِلَيْهِمْ فَقَالَ: \"قَدْ عَرَفْتُ الَّذِي رَأَيْتُ مِنْ صَنِيعِكُمْ، فَصَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ، فَإِنَّ أَفْضَلَ الصَّلَاةِ صَلَاةُ الْمَرْءِ فِي بَيْتِهِ إِلاَّ الْمَكْتُوبَةَ\". قال عَفَّان: حَدَّثَنَا وهَيْبّ، حَدَّثَنَا مُوسَى، سَمِعْتُ أَبَا النَّضْر، عَنْ بُسْرٍ، عَنِ النَّبِيَّ - ﷺ -. [٦١١٣، ٧٢٩٠ - مسلم: ٧٨١ - فتح: ٢/ ٢١٤]","vol":"6","page":613},{"text":"تعليق أبي مجلز لاحق بن حميد رواه ابن أبي شيبة، عن معتمر، عن ليث، عن أبي مجلز في المرأة تصلي وبينها وبين الإِمام حائط، قال: إذا كانت تسمع التكبير أجزأها ذلك (^١).\nثم أورد البخاري بعد ذلك حديثين كل منهما بسندين، أحدهما عن عائشة، وأورده مطولًا ومختصرًا. وحديث زيد بن ثابت أورده مسندًا ومعلقًا.\nأما حديث عائشة فلفظها: (كان يُصَلِّي مِنَ اللَّيْلِ فِي حُجْرَتِهِ، وَجِدَارُ الحُجْرَةِ قَصِيرٌ ..) الحديث بطوله، ويأتي في الجمعة أيضًا في باب: من قال في الخطبة بعد الثناء: أما بعد (^٢).\nومحمد شيخ البخاري فيه: هو ابن سلام كما نص عليه أبو نعيم، والمختصر لفظه: أنه كان له حصير يبسطه بالنهار ويحتجره بالليل، فثاب إليه رجال فصفوا وراءه. قال: ويأتي أيضًا في موضع آخر، وأخرجه مسلم أيضًا (^٣).\nوأما حديث زيد المسند فلفظه أَنَّ رَسُولَ اللهِ - ﷺ - اتَّخَذَ حُجْرَةً- قَالَ: حَسِبْتُ أَنَّهُ قَالَ: مِنْ حَصِيرٍ فِي رَمَضَانَ فَصَلَّى فِيهَا لَيَالِيَ، فَصَلَّى بِصَلَاتِهِ نَاسٌ مِنْ أَصْحَابِهِ، فَلَمَّا عَلِمَ بِهِمْ جَعَلَ يَقْعُدُ، .. الحديث.\nوأما المعلق فلم يذكر فيه متنًا، وإنما قال: قَالَ عَفَّانُ: ثنَا وُهَيْبٌ، ثنَا مُوسَى، سَمِعْتُ أَبَا النَّضْرِ، عَنْ بُسْرٍ، عَنْ زَيْدٍ، عَنِ النَّبِيَّ - ﷺ -. وهذا\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٣٥ (٦١٥٩) كتاب: الصلوات، باب: من كان يرخص في ذلك.\n(^٢) سيأتي برقم (٩٢٤).\n(^٣) مسلم (٧٦١) كتاب: المسافرين، باب: التركيب في قيام رمضان وهو التراويح.","vol":"6","page":614},{"text":"التعليق أسنده في الاعتصام عن إسحاق، عن عفان (^١). وأخرجه النسائي عن أحمد بن سليمان عن عفان (^٢).\nوزعم أبو مسعود وخلف أن في كتاب حماد بن شاكر -يعني- عن البخاري، قال: ثنا عفان. إلى آخره.\nوحديث زيد هذا أخرجه البخاري هنا، وفي الأدب والاعتصام (^٣)، وأخرجه مسلم وأبو داود والنسائي أيضًا (^٤)، وحسنه الترمذي (^٥) وعدد جماعات رووه، ثم ذكر اختلافًا في رفعه ووقفه، وقال: وقفه أصح (^٦). وكذا قال الدارقطني.\nوذكر النسائي الاختلاف فيه على موسى (^٧) ثم اعلم أن في بعض نسخ البخاري بعد حديث عمرة عن عائشة الأول:\n_________\n(^١) سيأتي برقم (٧٢٩٠) باب: ما يكره من كثرة السؤال وتكلف ما لا يعنيه.\n(^٢) \"المجتبى\" ٣/ ١٩٧ - ١٩٨ كتاب: قيام الليل وتطوع النهار، باب: الحث على الصلاة في البيوت والفضل في ذلك.\n(^٣) سيأتي برقم (٦١١٣) باب: ما يجوز من الغضب والشدة لأمر الله، وبرقم (٧٢٩٠).\n(^٤) مسلم (٧٨١) كتاب: صلاة المسافرين، باب: استحباب صلاة النافلة في بيته وجوازها في المسجد، و\"سنن أبي داود\" برقم (١٤٤٧) كتاب: الوتر، باب: فضل التطوع في البيت، والنسائي ٣/ ١٩٧ - ١٩٨.\n(^٥) في هامش (س): من خط الشيخ في هامشه: أغفله ابنة الأثير في \"جامعه\".\n(^٦) \"سنن الترمذي\" (٤٥٠) كتاب: الصلاة، باب: ما جاء في مقبل صلاة التطوع في البيت.\n(^٧) \"السنن الكبرى\" ١/ ٤٠٨ كتاب: قيام الليل وتطوع النهار، باب: الفضل في الصلاة في البيوت ..","vol":"6","page":615},{"text":"<span data-type='title' id=toc-687>٨١ - باب صَلَاةِ اللَّيْلِ</span>\nوذكر فيه حديثها الثاني، وحديث زيد، وكان الحذف أجود؛ لأن صلاة الليل له باب يأتي، ولما ساقه البخاري في باب: أما بعد، من الجمعة من حديث عقيل عن الزهري، عن عروة عنها. قال: تابعه يونس (^١). وساقه في الصوم بدون هذِه المتابعة (^٢) وكلام المزي تبعًا لخلف يوهم ذكرها في الصوم وليس كذلك فتنبه له (^٣)، ومتابعة يونس أخرجها مسلم والنسائي مطولًا (^٤).\nوقد اختلف العلماء في الإِمام يكون بينه وبين القوم طريق أو حائط فأجازته طائفة، روي ذلك عن أنس وأبي هريرة وابن سيرين وسالم. وكان عروة يصلي بصلاة الإمام وهو في دار بينها وبين المسجد طريق (^٥).\nوقال مالك: لا بأس أن يصلي وبينه وبينه طريق أو نهر صغير، وكذلك السفن المتقاربة يكون الإمام في إحداها أو نهر صغير تجزئهم\n_________\n(^١) يأتي رقم (٩٢٤).\n(^٢) يأتي برقم (٢٠١٢) باب: فضل من قام رمضان.\n(^٣) انظر: \"تحفة الأشراف\"، قال المزي ١٢/ ٦٦: وبه في الجمعة، وفي الصوم أن النبي - ﷺ - خرج ذات ليلة من جوف الليل فصلى في المسجد، فصلى رجال بصلاته .. الحديث، وقال عقيبه: تابعه يونس- يعني: في قوله: \"أما بعد\".\nووافقنا على ذلك الحافظ فقال في \"النكت الظراف\" ١٢/ ٦٦: ذكر المتابعة وقع في الجمعة خاصة، فلهذا خص المصنف بقوله: \"أما بعد\". وإلا فالواقع أن رواية يونس، عن الزهري لهذا الحديث موجودة بتمامها عند مسلم.\n(^٤) \"صحيح مسلم\" (٧٦١/ ١٧٨) باب: الترغيب في فضل رمضان وهو التراويح، والنسائي ٤/ ١٥٥.\n(^٥) رواها عنهم ابن أبي شيبة: ٢/ ٣٥ - ٣٦ (٦١٥٧ - ٦١٥٨، ٦١٦٠، ٦١٦٢ - ٦١٦٣).","vol":"6","page":616},{"text":"الصلاة معه (^١).\nوقال عطاء: لا بأس أن يصلي بصلاة الإِمام من علمها.\nوكرهت ذلك طائفة.\nروي عن عمر بن الخطاب: إذا كان بينه وبين الإِمام طريق أو نهر أو حائط فليس هو معه.\nوكره الشعبي وإبراهيم أن يكون بينهما طريق. زاد إبراهيم: أو نساء (^٢).\nوقال الكوفيون: لا يجزئه إلا أن تكون الصفوف متصلة في الطريق، وهو قول الليث والأوزاعي وأشهب (^٣).\nوكذلك اختلفوا فيمن صلى في دار محجر عليها بصلاة الإِمام فأجازه عطاء وأبو حنيفة في الجمعة وغيرها (^٤)، وبه قال ابن نافع صاحب مالك، وجوزَّه مالك إذا كان يسمع التكبير إلا في الجمعة خاصة (^٥) فلا تصح صلاتها عنده في موضع يمنع منه في سائر الأوقات، ولا تجوز إلا في الجامع ورحابه.\nوقال الشافعي: لا يجوز أن يصلي في موضع محجر عليه في الجمعة وغيرها إلا أن تتصل الصفوف (^٦). حجة المجيز وهو موضع ترجمة البخاري حديث عائشة وزيد بن ثابت أنه - ﵇ - صلى في حجرته\n_________\n(^١) \"المدونة\" ١/ ٨٣، \"الذخيرة\" ٢/ ٢٥٩.\n(^٢) ابن أبي شيبة ١/ ٣٥ (٦١٤٥ - ٦١٥٦).\n(^٣) \"الأصل\" ١/ ١٩٧، \"النوادر والزيادات\" ١/ ٢٩٥ - ٢٩٦.\n(^٤) \"الأصل\" ١/ ١٩٧، \"الحاوي\" ٢/ ٣٤٥.\n(^٥) \"المدونة\" ١/ ٨٣.\n(^٦) انظر: \"الحاوي\" ٢/ ٣٤٧، \"المهذب\" ١/ ٣٣١.","vol":"6","page":617},{"text":"وصلى الناس بصلاته فلو لم تجزئهم لأخبرهم بذلك؛ لأنه بعث معلمًا، وقد كان أزواجه - ﵇ - يصلين في حجرهن بصلاته، وبعده بصلاة أصحابه، إذا لم يمنع الحائل بين الإِمام والمأموم من تكبيرة الإحرام ولا استماع التكبير لم يقدح في الصلاة، دليله: الأعمى، ومن بينه وبين الإِمام صفوف، أو سارية فلا معنى للمنع من ذلك.\nقلت: والرواية السالفة أنه اتخذ حجرة من حصير دالة على أن هذا لا يمنع من الاقتداء.\nوفي رواية أخرى: فأمرني فضربت له حصيرًا يصلي عليه (^١).\nوفي أخرى: خرج من جوف الليل فصلى في المسجد فصلى رجال بصلاته (^٢).\nوفي أخرى: احتجر بخصفة أو حصير في المسجد (^٣).\nوفي رواية يحيى بن سعيد عن عمرة عنها: صلى في حجرتي والناس يأتمون به من وراء الحجرة، يصلون بصلاته (^٤). فلعلها كانت أحوالًا.\nوالحجرة: البيت وكل موضع حجر عليه فهو حجرة.\nوفيه من الفقه -أيضًا- ما قاله المهلب: جواز الائتمام بمن لم ينو أن يكون إمامًا في تلك الصلاة؛ لأن الناس ائتموا به - ﵇ - وراء الحائط ولم يعقد النية معهم على الإمامة، وهو قول مالك والشافعي. وقد سلف.\n_________\n(^١) رواها أبو داود (١٣٧٤) كتاب: الصلاة، باب: في قيام شهر رمضان.\n(^٢) ستأتي برقم (٩٢٤) كتاب: الجمعة، باب: من قال في الخطبة بعد الثناء: أما بعد.\n(^٣) رواها مسلم (٧٨١/ ٢١٣).\n(^٤) رواها أحمد ٦/ ٣٠.","vol":"6","page":618},{"text":"وفيه أيضًا: أن فعل النوافل في البيت أفضل. وروى ابن القاسم عن مالك: إن التنفل في البيوت أحب إلى منه في مسجد النبي - ﷺ - إلا للغرباء.\nوفيه: جواز النافلة في جماعة.\nوفيه أيضًا: شفقته على أمته خشية أن تكتب عليهم صلاة الليل فيعجزوا عنها فترك الخروج؛ لئلا يدخل ذلك الفعل منه في حد الواجب عليهم من جهة الاقتداء فقط.\nوقوله: (فثاب إليه ناس فصفوا وراءه)، أي: اجتمعوا.\nقال ابن التين: كذا رويناه. وقال الخطابي: آبوا، أي: جاءوا من كل أوب أي: رجعوا بعد انصرافهم (^١).\nوفيه: أن يقدم الأهم عند تعارض المصلحة وخوف المفسدة.\n_________\n(^١) \"أعلام الحديث\" ١/ ٤٨٤.","vol":"6","page":619},{"text":"<span data-type='title' id=toc-688>٨٢ - باب إِيجَابِ التَّكْبِيِر وَافْتِتَاحِ الصَّلاةِ</span>\n٧٣٢ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ الأَنْصَارِيُّ أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ فَرَسًا، فَجُحِشَ شِقُّهُ الأَيْمَنُ. قَالَ أَنَسٌ - ﵁ -: فَصَلَّى لَنَا يَوْمَئِذٍ صَلَاةً مِنَ الصَّلَوَاتِ وَهْوَ قَاعِدٌ، فَصَلَّيْنَا وَرَاءَهُ قُعُودًا، ثُمَّ قَالَ لَمَّا سَلَّمَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا صَلَّى قَائِمًا فَصَلُّوا قِيَامًا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِذَا سَجَدَ فَاسْجُدُوا، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: رَبَّنَا وَلَكَ الْحَمْدُ\". [انظر: ٣٧٨ - مسلم: ٤١١ - فتح: ٢/ ٢١٦]\n\n٧٣٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّهُ قَالَ خَرَّ رَسُولُ اللهِ - ﷺ - عَنْ فَرَسٍ فَجُحِشَ، فَصَلَّى لَنَا قَاعِدًا فَصَلَّيْنَا مَعَهُ قُعُودًا، ثُمَّ انْصَرَفَ فَقَالَ: \"إِنَّمَا الإِمَامُ -أَوْ إِنَّمَا جُعِلَ الإِمَامُ - لِيُؤْتَمَّ بِهِ، فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِذَا قَالَ سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا رَبَّنَا لَكَ الْحَمْدُ. وَإِذَا سَجَدَ فَاسْجُدُوا\" [انظر: ٣٧٨ - مسلم: ٤١١ - فتح: ٢/ ٢١٦]\n\n٧٣٤ - حَدَّثَنَا أَبُو الْيَمَانِ، قَالَ: أَخْبَرَنَا شُعَيْبٌ قَالَ: حَدَّثَنِي أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا قَالَ سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: رَبَّنَا وَلَكَ الْحَمْدُ. وَإِذَا سَجَدَ فَاسْجُدُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا أَجْمَعُونَ\". [انظر: ٧٢٢ - مسلم: ٤١٤، ٤١٧ - فتح: ٢/ ٢١٦]\nاختلف العلماء في تكبيرة الإحرام. فقال مالك والشافعي وأحمد: هي ركن (^١).\n_________\n(^١) انظر: \"المدونة\" ١/ ٦٥، \"المعونة\" ١/ ٩٢، \"حلية الطالبين\" ٢/ ٧٦، \"روضة الطالبين\" ١/ ٢٢٣، \"المجموع\" ٣/ ٢٥٠، \"الإفصاح\" ١/ ٢٦٤.","vol":"6","page":620},{"text":"وقال أبو حنيفة (^١): شرط، وهو وجه عندنا كما حكاه الروياني في \"بحره\". وتظهر فائدة الخلاف فيما لو كبَّر وفي يده نجاسة فألقاها في أثنائه وأحرم قبل الزوال ثم زالت في أثنائه، أو أحرم مكشوف العورة ثم ستر في أثنائه (^٢)، وفي المسألة قول ثالث أنها تنعقد بالنية بلا تكبير، حكاه ابن المنذر عن الزهري، وقال: لم يقل به غير (^٣)، وكذا قال ابن العربي في \"قبسه\" لم يقل: إنها ليست بفرض غيره، وحكاه ابن التين عن الحسن بن صالح.\nوذهب الجمهور فيما حكاه ابن بطال إلى وجوبها (^٤).\nوذهبت طائفة إلى أنها سنة، روي ذلك عن سعيد بن المسيب والحسن (^٥) والحكم والزهري والأوزاعي وقالوا: إن تكبيرة الركوع تجزئه من تكبيرة الإحرام.\nوروي عن مالك في المأموم ما يدل على أنه سنة. ولم يختلف قوله في المنفرد والإمام أنها واجبة على كل واحد منهما، وأن من نسيها يستأنف الصلاة (^٦).\nوقال ابن العربي: وقع في \"المدونة\" وهم بنسبة هذا القول لابن المسيب وليس له، والصحيح أنها فرض (^٧).\nوقال ابن قدامة في \"المغني\": لا تنعقد الصلاة إلا بالتكبير سواء\n_________\n(^١) \"الأصل\" ١/ ٢١١، \"الهداية\" ١/ ٤٩.\n(^٢) \"الأوسط\" ٣/ ٧٧.\n(^٣) \"الأوسط\" ٣/ ٧٧.\n(^٤) \"شرح ابن بطال\" ٢/ ٣٥٢.\n(^٥) في هامش (س): من خط الشيخ: (وقتادة) زاده في \"المغني\".\n(^٦) \"الموطأ\" ٧٠ - ٧١ رواية يحيى.\n(^٧) \"القبس\" ١/ ٢١٦.","vol":"6","page":621},{"text":"تركه سهوًا أو عمدًا، وهو قول ربيعة والثوري ومالك والشافعي إسحاق وأبي ثور (^١).\nقلت: وبه قال أحمد وداود، وحكى أبو الحسن الكرخي الحنفي عن ابن علية والأصم كقول الزهري السالف.\nوقال ابن بزيزة: قالت طائفة بوجوب تكبير الصلاة كله. وعكس آخرون فقالوا: كل تكبيرة في الصلاة ليست بواجبة مطلقًا منهم ابن شهاب وابن المسيب وغيرهما. روى هؤلاء أنها -يعني: تكبيرة الإحرام- ليست بواجبة فأجازوا الإحرام بالنية لعموم: \"الأعمال بالنيات\".\nوالجمهور أوجبوها خاصة دون ما عداها.\nواختلف مذهب مالك، هل يحملها الإِمام عن المأموم أم لا؟ قولان\nحجة الجمهور: قوله - ﷺ -: \"فإذا كبر فكبروا\" فذكر تكبيرة الإحرام دون غيرها من سائر التكبير، وكذا حديث المسيء في صلاته: \"إذا قمت إلى الصلاة فكبر\" (^٢) ثم ذكر الباقي من غير ذكر تكبير آخر.\nوالإجماع قائم على أن من ترك سائر التكبير غير تكبيرة الإحرام أن صلاته جائزة (^٣). فدَّل على أن ما عداها غير لازم.\nلكن عن أحمد أنها واجبة تبطل بالترك عمدًا، وتجبر بالسجود سهوًا (^٤)، وصح أيضًا: \"تحريمها التكبير وتحليلها التسليم\" (^٥).\n_________\n(^١) \"المغني\" ١/ ٢٧٦.\n(^٢) يأتي برقم (٧٥٧).\n(^٣) \"الإقناع\" ١/ ٣٧٦.\n(^٤) انظر: \"المستوعب\" ١/ ١٨٦، ٢٢٦.\n(^٥) قطعة من حديث رواه أبو داود (٦١) كتاب: الطهارة، باب: فرض الوضوء، و(٦١٨) كتاب: الصلاة، باب: الإمام يحدث بعد ما يرفع رأسه من آخر الركعة، =","vol":"6","page":622},{"text":"وحجة من سنها أن المراد بها الإعلام، فصارت كغيرها، ثم اختلف العلماء هل يجزئ الافتتاح بالتسبيح والتهليل مكان التكبير؟ فقال مالك وأبو يوسف والشافعي وأحمد وإسحاق: لا يجزئ إلا الله أكبر. وأجاز الشافعي: الله الأكبر.\nوقال الكوفيون: يجزئ من التكبير ما قام مقامه من تعظيم الله وذكره (^١).\nحجة الجمهور أنه - ﵇كان يقول: \"الله أكبر\" وقد قال: \"صلوا كما رأيتموني أصلي\" (^٢).\nثم استدل البخاري ﵀ لما ذكره بحديثين:\nأحدهما: حديث أنس من طريقين عنه، أنه - ﵇ - رَكِبَ فَرَسًا، فَجُحِشَ شِقُّهُ .. الحديث. وقد سبق في باب: الصلاة في السطوح (^٣) وفي باب: إنما جعل الإِمام ليؤتم به (^٤).\n_________\n= والترمذي (٣) كتاب الصلاة، باب: الطهارة، باب: ما جاء أن مفتاح الصلاة الطهور، وابن ماجه (٢٧٥) كتاب: الطهارة وسننها، باب: مفتاح الصلاة الطهور، وأحمد ١/ ١٢٣، ١٢٩ من حديث علي. قال النووي في \"المجموع\" ٣/ ٢٨٩، وفي \"الخلاصة\" ١/ ٣٤٨: إسناده حسن، وقال الحافظ في \"الفتح\" ٢/ ٣٢٢: رواه أصحاب السنن بسند صحيح. وقال الألباني في \"صحيح أبي داود\" (٥٥): إسناده حسن صحيح، وقال في \"الإرواء\" (٣٠١): صحيح.\nوفي الباب عن ابن عباس وعبد الله بن زيد انظرها وزيادة في \"البدر المنير\" ٣/ ٤٤٧ - ٤٥٤ ففيه غنية وكفاية عما سواه.\n(^١) انظر: \"المبسوط\" ١/ ٣٥ - ٣٦، \"شرح فتح القدير\" ١/ ١٩٨، \"المدونة\" ١/ ٦٢، \"المجموع\" ٣/ ٢٥٤ - ٢٥٥، \"المستوعب\" ١/ ١٣٢.\n(^٢) سلف برقم (٦٣١) باب: الأذان للمسافر إذا كانوا جماعة والإقامة ..\n(^٣) سلف برقم (٣٧٨).\n(^٤) برقم (٣٧٨) و(٦٨٨).","vol":"6","page":623},{"text":"وفي الطريق الثاني ما بوب له وهو: قال: \"فَإِذَا كَبَّرَ فَكَبِّرُوا\". وهو دون الطريق الأول، فهو أمس بالتقديم عليه، نعم قدم الأول بتصريح سماع الزهري من أنس فأمن التدليس، ثم ساق الثاني لمطابقة ما ترجم له. واعترض الإسماعيلي فقال: ليس في الطريق الأول ذكر التكبير ولا ذكر الافتتاح، ومع هذا فالثاني ليس فيه إيجاب التكبير وإنما فيه إيجاب الذين يكبرون بما يسبقون إمامهم بها ولو كان ذلك إيجابًا لكان قوله: \"وإذا قال: سمع الله لمن حمده. فقولوا: ربنا لك الحمد\" إيجابًا له على المأموم، وفيما ذكره نظر، وقد أسلفنا بيان الوجوب منه فإنه أمر، والأمر للوجوب.\nوأهل الظاهر أوجبوا قول: سمع الله لمن حمده عند القيام من الركوع.\nقال ابن حزم: فإن كان مأمومًا ففرض عليه أن يقول بعد ذلك: ربنا لك الحمد أو: ولك الحمد (^١).\nوأما قول البخاري: وافتتاح الصلاة. فلعل مراده: وافتتاح الصلاة به فإنه لم يذكر في الباب ما يدل للافتتاح، أو أنه لما ذكر التكبير الذي هو افتتاح الصلاة أحال على ما يأتي بعد من الأبواب التي فيها الرفع وشبهه.\nالحديث الثاني: حديث أَبِي هُرَيْرَةَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، .. الحديث.\nوقد سلف أيضًا (^٢)، وأخرجه مسلم أيضًا (^٣) (^٤).\n_________\n(^١) \"المحلى\" ٣/ ٢٦٢.\n(^٢) برقم (٧٢٢).\n(^٣) رواه مسلم (٤١٤) باب: ائتمام المأموم بالإمام.\n(^٤) في هامش الأصل: ثم بلغ في الخامس بعد السبعين، كتبه مؤلفه.","vol":"6","page":624},{"text":"<span data-type='title' id=toc-689>٨٣ - باب رَفْعِ اليَدَيْنِ فِي التَّكْبِيَرةِ الأُولَى مَعَ الافْتِتَاحِ سَوَاءً</span>\n٧٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ إِذَا افْتَتَحَ الصَّلَاةَ، وَإِذَا كَبَّرَ لِلرُّكُوعِ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ رَفَعَهُمَا كَذَلِكَ أَيْضًا، وَقَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الْحَمْدُ\". وَكَانَ لَا يَفْعَلُ ذَلِكَ فِي السُّجُودِ [٧٣٦، ٧٣٨، ٧٣٩، مسلم:٣٩٠ - فتح ٢/ ٢١٨]\nذكر فيه حديث الزهري، عَنْ سَالِمِ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ إِذَا افْتَتَحَ الصَّلَاةَ، وَإِذَا كَبَّرَ لِلرُّكُوعِ، وإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ رَفَعَهُمَا كَذَلِكَ أَيْضًا، وَقَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\" وَلَا يَفْعَلُ ذَلِكَ في السُّجُودِ.\nساقه عن عبد الله بن مسلمة، عن مالك، عن الزهري به. وهذا الحديث فيه الرفع عند الإحرام، وعند الركوع، وعند الرفع منه، وهو عند الإحرام مشروع بالإجماع (^١) لهذا الحديث وغيره من الأحاديث الثابتة، ولا عبرة بخلاف الزيدية فيه وفيما سواه، قال به الشافعي وأحمد وجمهور الصحابة فمن بعدهم، وهو رواية عن مالك (^٢).\nوقال أبو حنيفة وأصحابه وجماعة من أهل الكوفة: لا يستحب إلا في تكبيرة الإحرام وهو مشهور الروايات عن مالك.\nقال ابن القاسم: ولم أر مالكًا يرفع اليد عند الإحرام، وأحب إلى\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٤٢.\n(^٢) انظر: ما سبق من مصادر.","vol":"6","page":625},{"text":"ترك الرفع عنده (^١). ويستدل له بأحاديث معلولة، وقد ذكرتها بعللها موضحة في تخريجي لأحاديث الرافعي، فسارع إليه فلا نطول بها فإنها تزيد على كراسة (^٢).\nقال البخاري في كتابه \"رفع اليدين في الصلاة\" بعد أن أخرجه من طريق على وكذلك روي عن [سبعة] (^٣) عشر نفرًا من أصحاب رسول الله - ﷺ - أنهم كانوا يرفعون أيديهم عند الركوع، وعدد أكثرهم (^٤).\nوزاد البيهقي: جماعات (^٥). وذكر ابن الأثير في \"شرحه\" أن ذلك روي عن أكثر من عشرين نفرًا، وزاد فيهم: الخدري (^٦).\nقال الحاكم: ومن جملتهم العشرة المشهود لهم بالجنة (^٧).\nوقال القاضي أبو الطيب: قال أبو علي: روى الرفع عن رسول الله - ﷺ - نيف وثلاثون من الصحابة.\nقلت: وأما حديث \"مالي أراكم رافعي أيديكم كأنها أذناب خيل شُمْسٍ، اسكنوا في الصلاة\" (^٨) فالمراد بالرفع هنا: رفعهم أيديهم عند\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٩٩، \"البناية\" ٢/ ١٩٠، \"المدونة\" ١/ ٧١، \"التمهيد\" ٣/ ٧١ - ٧٣، \"الأوسط\" ٣/ ٧٢، \"المهذب\" ١/ ٢٣٨، \"المستوعب\" ٢/ ١٥٣.\n(^٢) \"البدر المنير\" ٣/ ٤٨٠ - ٥٠٥. وانظره فندر أن يوجد مثل هذا البحث.\n(^٣) في الأصل: تسعة، والمثبت من كتاب \"رفع اليدين في الصلاة\"، وهو الصحيح.\n(^٤) \"رفع اليدين في الصلاة\" ص ٢٢ - ٢٣.\n(^٥) \"السنن الكبرى\" ٢/ ٧٥.\n(^٦) \"الشافي في شرح مسند الشافعي\" ١/ ٥١٤. قال: منهم: أبو بكر الصديق وعمر بن الخطاب وعلي بن أبي طالب وابن عباس، وابن عمر وأبو قتادة وأبو أسيد ومحمد ابن مسلمة وأبو حميد وأبو موسى ومالك بن الحويرث وابن عمرو وابن الزبير ووائل بن حجر وأبو هريرة وأنس بن مالك وجابر وأبو سعيد الخدري وغيرهم.\n(^٧) قاله الحاكم كما في \"نصب الراية\" ١/ ٤١٧ - ٤١٨.\n(^٨) مسلم (٤٣٠).","vol":"6","page":626},{"text":"السلام، مشيرين إلى السلام من الجانبين كما صرح به في الرواية الأخرى (^١)، ثم المشهور أنه لا يجب شيء من الرفع.\nوحكي الإجماع عليه (^٢) وحكي عن داود إيجابه في تكبيرة الإحرام (^٣)، وبه قال ابن سيار من أصحابنا (^٤).\nوحكي عن بعض المالكية (^٥). وحكي عن أبي حنيفة ما يقتضي الإثم بتركه (^٦)، وقال الحميدي: يجب عند الركوع وعند الرفع منه أيضًا، وهو رواية عن الأوزاعي. وقال ابن خزيمة: من ترك الرفع في الصلاة فقد ترك ركنًا من أركانها (^٧).\nوفي \"قواعد ابن رشدد\": عن بعضهم وجوبه عند السجود أيضًا (^٨).\nثم اختلفت الروايات في صفة الرفع ففي رواية الباب إلى حذو المنكبين. والمنكب: مجمع عظم العضد والكتف.\nوفي رواية لمسلم أنه رفعهما حتى حاذى بهما أذنيه (^٩). وفي أخرى: فروع أذنيه (^١٠). وجمع الإِمام الشافعي بينهما بأنه - ﵇ - جعل كفيه محاذيًا\n_________\n(^١) رواه مسلم (٤٣١).\n(^٢) انظر: \"المجموع\" ٣/ ٢٦٢.\n(^٣) انظر: \"المحلى\" ٣/ ٢٣٦.\n(^٤) انظر: \"المجموع\" ٣/ ٢٦٢.\n(^٥) اَ نظر: \"المعونة\" ١/ ٩٢، \"المنتقى\" ١/ ١٤٢.\n(^٦) انظر: \"البحر الرائق\" ١/ ٥٢٧.\n(^٧) ابن رجب في \"الفتح\" ٦/ ٣٢٢: حكاه الحاكم في \"تاريخ نيسابور\" عن خاله أبي علي المؤذن -وأثنى عليه- أنه سمع ابن خزيمة يقوله.\n(^٨) \"بداية المجتهد\" ١/ ٢٥٧.\n(^٩) \"صحيح مسلم\" (٣٩١/ ٢٥) باب: استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام ..\n(^١٠) \"صحيح مسلم\" (٣٩١/ ٢٦).","vol":"6","page":627},{"text":"منكبيه وأطراف أصابعه أعلى أذنيه وإبهاميه شحمتي أذنيه (^١)، فاستحسن الناس ذلك منه، وبه قال مالك وأحمد وإسحاق (^٢).\nوروي عن مالك: إلى صدره. وعن أبي حنيفة أنه يرفع حذو الأذنين.\nوعن طاوس أنه يرفع يديه حتى يجاوز بهما رأسه.\nوفيه حديث ذكره ابن عبد البر فقال: روي عنه - ﵇ - الرفع مدًا فوق الأذنين مع الرأس، ثم ذكر غير ذلك وقال: كلها آثار محفوظة مشهورة (^٣).\nوعن الطحاوي أن الرفع إلى الصدر والمنكبين في زمن البرد وإلى الأذنين وفوق الرأس في زمن الحر؛ لأن أيديهم في زمن البرد تكون ملفوفة في ثيابهم، وفي غيره تكون بادية. واعتمد رواية نافع: الرفع إلى الأذنين. وحمل رواية المنكبين أنهم فعلوا ذلك في البرد (^٤). ويمنع من ذلك رواية سفيان بن عيينة الواقع فيها: رأيت رسول الله - ﷺ -: إذا افتتح الصلاة رفع يديه حذو منكبيه. قال وائل ثم أتيتهم في الشتاء فرأيتهم يرفعون أيديهم في البرانس. كذا رواه الشافعي والحميدي عن سفيان (^٥). وهي مصرحة أن الرفع إلى المنكبين كان في (^٦) الشتاء. وقال ابن سريج: هذا من الاختلاف في المباح.\n_________\n(^١) انظر: \"حلية العلماء\" ٢/ ٨١، \"روضة الطالبين\" ١/ ٢٣١، \"المجموع\" ٣/ ٢٦٣.\n(^٢) انظر: \"المعونة\" ١/ ٩٢، \"بداية المجتهد\" ١/ ٢٥٩، \"المستوعب\" ٢/ ١٣٤، \"الشرح الكبير\" ٣/ ٤١٨.\n(^٣) \"التمهيد\" ٩/ ٢٢٩.\n(^٤) \"شرح معاني الآثار\"١/ ١٩٧.\n(^٥) \"الأم\" ٧/ ٢٠٠، \"مسند الشافعي\" ١/ ٧٣ (٢١٤)، \"مسند الحميدي\" ٢/ ١٣٦ (٩٠٩). ورواه أيضًا البيهقي ٢/ ٢٤.\n(^٦) لعله سقط (غير) فالسياق يقتضيها.","vol":"6","page":628},{"text":"واختلف في وقت الرفع، فظاهر رواية البخاري أنه يبتدئ الرفع مع ابتداء التكبير، ولم يتعرض فيها لوقت وضعهما.\nوفي رواية لمسلم أنه رفعهما (^١) ثم كبر (^٢). وفي رواية له: ثم رفع يديه (^٣) فهذِه حالات فُعلت؛ لبيان جواز كل منها، وهي أوجه لأصحابنا، أصحها الابتداء مع الابتداء، أعني: ابتداء الرفع مع ابتداء التكبير، وبه قال أحمد (^٤).\nوهو مشهور مذهب مالك (^٥) والاستحباب في الانتهاء.\nوعن الجويني -ونسبه الغزالي إلى المحققين-: أن هذِه الكيفيات كلها سواء ولا أولوية، فقد صحت الروايات بها كلها (^٦).\nفائدة في حكمة الرفع:\nقال الشافعي: فعلته إعظامًا لجلال الله واتباعًا لسنة رسول الله - ﷺ - ورجاء ثواب الله. وذكر غيره فيه معاني ذكرتها في \"شرح العمدة\" ولتراجع منه، وذكرت فيه فروعًا متعلقة بالرفع أيضًا (^٧).\nوقوله: \"وقال سمع الله لمن حمده\" قد سلف الكلام عليه.\nوقوله: (ولا يفعل ذلك في السجود) أي: لأنه لا يرفع يديه في ابتداء السجود والرفع منه كما صرح به بعد في باب، إلى أين يرفع\n_________\n(^١) في هامش الأصل: من خط الشيخ: قال في \"المبسوط\": وعليه أكثر مشايخنا، يعني الحنفية.\n(^٢) مسلم (٣٩٠/ ٢٣) باب: استحباب رفع اليدين حذو المنكبين.\n(^٣) مسلم (٣٩١/ ٢٤).\n(^٤) \"المغنى\" ٢/ ٢١٥.\n(^٥) انظر: \"التمهيد\" ٣/ ٢٢٩.\n(^٦) \"المجموع\" ٣/ ٤١٩ - ٤٢٠.\n(^٧) \"الإعلام بفوائد عمدة الأحكام\" ٣/ ٦٤ - ٨٠.","vol":"6","page":629},{"text":"رأسه (^١)، وبه قال أكثر الفقهاء. وخالف فيه بعضهم.\nوصح في النسائي من حديث أبي قلابة، وصححه بعضهم، ووهم فغلط من قوله: كان يكبر في كل خفض ورفع إلى الرفع.\nولبندار: ولا (^٢) يفعل ذلك بين السجدتين (^٣).\nقال الدارقطني: وهم فيه، وقول ابن سنان: ولا يفعل ذلك في السجود أصح (^٤).\n_________\n(^١) يأتي هذا في حديث (٧٣٨) باب: إلى أين يرفع يديه؟\n(^٢) في هامش (س) تعليق: حذف: لا. هو الصواب، وانظر ما بعده تعلم ذلك.\n(^٣) في \"سنن النسائي\" ٢/ ٢٠٦ من حديث مالك بن الحويرث، وليس في إسناده أبو قلابة، ولكنه من طريق قتادة، عن مضر، عنه. وليس فيه (ولا) كما أشار إليه في هامش الأصل في التعليق السابق، ومما يؤكد أنه الذي يعنيه المصنف أن شيخ النسائي فيه هو بندار محمد بن المثنى.\n(^٤) لم أقف على كلامه، وفي \"سننه\" روى حديث مالك بن الحويرث المشار إليه في التعليق السابق ثم أتبعه بحديث أبي موسى الأشعري، وقع في آخره: \"ولا يرفع بين السجدتين\". اهـ. والله اعلم.","vol":"6","page":630},{"text":"<span data-type='title' id=toc-690>٨٤ - باب رَفْعِ الْيَدَيْنِ إِذَا كَبَّرَ، وَإِذَا رَكَعَ وَإِذَا رَفَعَ</span>\n٧٣٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يُونُسُ عَنِ الزُّهْرِيِّ أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - إِذَا قَامَ فِي الصَّلَاةِ رَفَعَ يَدَيْهِ حَتَّى يَكُونَا حَذْوَ مَنْكِبَيْهِ، وَكَانَ يَفْعَلُ ذَلِكَ حِينَ يُكَبِّرُ لِلرُّكُوعِ، وَيَفْعَلُ ذَلِكَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ وَيَقُولُ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". وَلَا يَفْعَلُ ذَلِكَ فِي السُّجُودِ .. [انظر: ٧٣٥ - مسلم: ٣٩٠ - فتح: ٢/ ٢١٩]\n\n٧٣٧ - حَدَّثَنَا إِسْحَاقُ الْوَاسِطِيُّ قَالَ: حَدَّثَنَا خَالِدُ بْنُ عَبْدِ الله، عَنْ خَالِدٍ، عَنْ أَبِي قِلَابَةَ أَنَّهُ رَأَى مَالِكَ بْنَ الْحُوَيْرِثِ إِذَا صَلَّى كَبَّرَ وَرَفَعَ يَدَيْهِ، وَإِذَا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ رَفَعَ يَدَيْهِ، وَحَدَّثَ أَنَّ رَسُولَ اللهِ - ﷺ - صَنَعَ هَكَذَا. [مسلم: ٣٩١ - فتح: ٢/ ٢١٩]\nذكر فيه من حديث الزهري أيضًا. عن سَالِم، عَنْ أبيه الحديث نحوه.\nحَدَّثنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أبنا عَبْدُ اللهِ أبنا يُونُسُ، عَنِ الزُّهْرِيِّ، ورواه عن ابن عمر نافعٌ أيضًا، وزاد في روايته، كما ستعلمه في باب: رفع اليدين إذا قام من الركعتين: وإذا قام من الركعتين رفع يديه (^١)، ورواه عن الزهري وسليمان الشيباني، واشتهر عن الزهري فرواه عنه عشرة: مالك، ويونس، وشعيب بن أبي حمزة، وابن عيينة، وابن جريج، وعقيل، والزبيدي، ومعمر، (^٢) وعبيد الله بن عمر، ومحمد بن أبي حفصة (^٣).\nواشتهر عن مالك فرواه عنه جماعة منهم: القعنبي، ويحيى بن يحيى\n_________\n(^١) تأتي هذِه الرواية برقم (٧٣٩).\n(^٢) في هامش (س) ما نصه: من خط الشيخ: أخرجه وما بعده الأربعة.\n(^٣) عدَّ هؤلاء الرواة ابن عبد البر في \"التمهيد\" ٩/ ٢١٠ - ٢١١ وزاد قوله: كما رواه ابن وهب ومن ذكرنا معه من أصحابه مالك ا. هـ.","vol":"6","page":631},{"text":"الأندلسي، ولم يذكر فيه الرفع عند الانحطاط إلى الركوع، وتابعه على ذلك جماعات، ورواه عشرون نفسًا بإثباته كما ذكرهم الدارقطني في \"جمعه لغرائب مالك\" (^١) التي ليست في \"الموطأ\".\nوقال جماعة: إن الإسقاط إنما أتى من مالك، وهو الذي كان أوهم فيه، نقله ابن عبد البر قال: وهذا الحديث أحد الأحاديث الأربعة التي رفعها سالم عن ابن عمر، ووقفها نافع عن ابن عمر، منها ما جعله من قول ابن عمر وفعله، ومنها ما جعله عن ابن عمر عن عمر، والقول منها قول سالم، ولم يلتفت الناس فيها إلى نافع، فهذا أحدها (^٢).\nوذكر بعده حديث أبي قلابة عبد الله بن زيد الجرمي أَنَّهُ رَأى مَالِكَ ابْنَ الحُوَيْرِثِ إِذَا صَلَّى كَبَّرَ وَرَفَعَ يَدَيْهِ، وَإِذَا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ، وَإذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ رَفَعَ يَدَيْهِ، وَحَدَّثَ أَنَّ رَسُولَ الله - ﷺ - صَنَعَ هَكَذَا.\nوأخرجه مسلم من هذا الوجه، وفيه: أنه رأى مالك بن الحويرث إذا صلى كبر ثم رفع، بلفظ: ثم، وأخرجه أيضًا من طريق آخر عن أبي قلابة (^٣) وقد سلف فقهه في الباب قبله.\n_________\n(^١) انظر: \"أطراف الغرائب والأفراد\" ٣/ ٣٦٢.\n(^٢) \"التمهيد\" ٩/ ٢١٢.\n(^٣) \"صحيح مسلم\" (٣٩١).","vol":"6","page":632},{"text":"<span data-type='title' id=toc-691>٨٥ - باب إِلَى أَيْنَ يَرْفَعُ يَدَيْهِ</span>؟\nوَقَالَ أَبُو حُمَيْدٍ في أصْحَابِهِ: رَفَعَ النَّبِيُّ - ﷺ - حَذْوَ مَنْكِبَيْهِ.\n\n٧٣٨ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ عَنِ الزُّهْرِيِّ قَال: أَخْبَرَنَا سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - افْتَتَحَ التَّكْبِيرَ فِي الصَّلَاةِ، فَرَفَعَ يَدَيْهِ حِينَ يُكَبِّرُ حَتَّى يَجْعَلَهُمَا حَذْوَ مَنْكِبَيْهِ، وَإِذَا كَبَّرَ لِلرُّكُوعِ فَعَلَ مِثْلَهُ، وَإِذَا قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". فَعَلَ مِثْلَهُ وَقَالَ: \"رَبَّنَا وَلَكَ الْحَمْدُ\". وَلَا يَفْعَلُ ذَلِكَ حِينَ يَسْجُدُ وَلَا حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ. [انظر: ٧٣٥ - مسلم: ٣٩٠ - فتح: ٢/ ٢٢١]\nهذا الحديث يأتي قريبًا في باب سنة الجلوس في التشهد (^١).\nثم ذكر بإسناده حديث سالم عن أبيه كما سلف، وقد أسلفنا الخلاف إلى أين يرفع.\n_________\n(^١) يأتي برقم (٨٢٨).","vol":"6","page":633},{"text":"<span data-type='title' id=toc-692>٨٦ - باب رَفْعِ اليَدَيْنِ إِذَا قَامَ مِنَ الرَّكْعَتَيْن</span>\n٧٣٩ - حَدَّثَنَا عَيَّاشٌ قَالَ: حَدَّثَنَا عَبْدُ الأَعْلَى قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ كَانَ إِذَا دَخَلَ فِي الصَّلَاةِ كَبَّرَ وَرَفَعَ يَدَيْهِ، وَإِذَا رَكَعَ رَفَعَ يَدَيْهِ، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. رَفَعَ يَدَيْهِ، وَإِذَا قَامَ مِنَ الرَّكْعَتَيْنِ رَفَعَ يَدَيْهِ. وَرَفَعَ ذَلِكَ ابْنُ عُمَرَ إِلَى نَبِيِّ اللهِ - ﷺ -. رَوَاهُ حَمَّادُ بْنُ سَلَمَةَ عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ ابْنُ طَهْمَانَ، عَنْ أَيُّوبَ وَمُوسَى بْنِ عُقْبَةَ مُخْتَصَرًا. . [انظر: ٧٣٥ - مسلم: ٣٩٠ - فتح: ٢/ ٢٢٢]\nذكر فيه حديث نافع عن ابن عمر، كما سلف، وفي آخره: وَإِذَا قَامَ مِنَ الرَّكْعَتَيْنِ رَفَعَ يَدَيْهِ. وَيرَفَعَ ذَلِكَ ابن عُمَرَ إلَى رسول اللهِ - ﷺ -. ثم قال: ورَوَاهُ حَمَّادُ بْنُ سَلَمَةَ، عن أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ ابن طَهْمَانَ، عَنْ أَيُّوبَ وَمُوسَى بْنِ عُقْبَةَ مُخْتَصَرًا.\nحديث نافع عن ابن عمر، قال أبو داود: الصحيح قول ابن عمر ليس بمرفوع (^١).\nوقال الدارقطني: الأشبه الرفع (^٢)، وحديث حماد أسنده البيهقي من طريق عفان عنه (^٣). وقيل: عن حماد بن زيد فإنما أراد ابن سلمة.\nوالصحيح: عن حماد بن زيد وقفه.\nوحديث إبراهيم (^٤) أسنده البيهقي.\nوكذا حديث موسى بن عقبة (^٥) واعترض الأسماعيلي وقال: هذا\n_________\n(^١) \"سنن أبي داود\" ١/ ٢٥٦. عقب حديث (٧٤١). وانظر: \"صحيح أبي داود\" (٧٢٦).\n(^٢) \"علل الدارقطني\" ١٣/ ١٥، وفيه: رجح الموقوف على ابن عمر، وعده الصحيح.\n(^٣) \"السنن الكبرى\" ٢/ ٢٤ باب: من قال: يرفع يديه حذو منكبيه.\n(^٤) في هامش الأصل: يعني ابن طهمان.\n(^٥) \"السنن الكبرى\" ٢/ ٧٠ - ٧١ باب: رفع اليدين عند الركوع.","vol":"6","page":634},{"text":"الباب هو في رفع اليدين إذا قام من الركعتين، وليس هذا في حديث حماد ولا ابن طهمان وإنما في حديثهما حذو منكبيه، ولعل المحدث عن أبي عبد الله دخل له هذا الحرف في هذِه الترجمة.\nأما فقه الباب وهو الرفع إذا قام من التشهد الأول فقال به جماعات: ابن المنذر (^١)، وأبو علي الطبري (^٢)، والبيهقي (^٣)، والبغوي عنه وفي \"شرح السنة\" (^٤) وغيرهم، وهو مذهب البخاري وغيره من المحدثين، ودليله ما أورده البخاري.\nوحديث أبي حميد في عشرة من أصحاب رسول الله - ﷺ -: أبو قتادة، أنه وصف صلاة رسول الله - ﷺ - وقال فيها: وإذا قام من الركعتين كبر ورفع يديه.\nرواه أبو داود والترمذي وقال: حسن صحيح (^٥)، وحديث علي مثله\n_________\n(^١) \"الأوسط\" ٣/ ٢٠١.\n(^٢) نقله عنه أبو الحسين العمراني في \"البيان\" ٢/ ٢٢٨ فقال: وقال أبو علي في \"الإفصاح\": يستحب ذلك -أي: رفع اليدين- كلما قام إلى الصلاة من سجود أو تشهد. وأبو علي الطبري هو: الحسن بن القاسم، الإِمام شيخ الشافعية، الفقيه، صنف \"المحرر في النظر\" وهو أول كتاج صنف في الخلاف المجرد، والطبري هو أول من جرد الخلاف وصنفه، وصنف كتاب \"الإفصاح\" وألف في الجدل، وأخذ عنه الفقهاء، وهو صاحب وجه في المذهب، وله مصنفات في \"الأصول\" انظر تمام ترجمته في: \"تاريخ بغداد\" ٨/ ٨٧، \"المنتظم\" ٧/ ٥، \"وفيات الأعيان\" ٢/ ٧٦، \"تاريخ الإِسلام\" ٢٥/ ٤٤٠ (٧٣١)، \"سير أعلام النبلاء\" ١٦/ ٦٢ (٤٣)، \"الوافي بالوفيات\" ١٢/ ٤٠٢.\n(^٣) انظر: \"السنن الكبرى\" ٢/ ١٣٦ - ١٣٧، \"معرفة السنن والآثار\" ٢/ ٤١١ - ٤١٧.\n(^٤) \"شرح السنة\" ٣/ ٢٠ - ٢٥ وما بعدها.\n(^٥) أبو داود (٧٣٠)، الترمذي (٣٠٤). وأصله دون هذِه الجملة سيأتي برقم (٨٢٨).\nوانظر: \"البدر المنير\" ٣/ ٤٦٧ - ٤٦٨، \"صحيح أبي داود\" (٧٢٠).","vol":"6","page":635},{"text":"أخرجه البخاري في كتابه \"رفع اليدين \" وأبو داود وابن ماجه والترمذي وقال: حسن صحيح (^١).\nقال البخاري في كتاب \"رفع اليدين\": ما زاد عليّ وأبو حميد في عشرة من الصحابة يعني: وابن عمر أن النبي - ﷺ - كان يرفع يديه إذا قام من الركعتين كله صحيح؛ لأنهم لم يحكوا صلاة واحدة فتختلف رواياتهم فيها بعينها مع أنه لا اختلاف في ذلك، وإنما زاد بعضهم على بعض والزيادة مقبولة من أهل العلم (^٢).\nوقال البيهقي في \"المعرفة\": قال الشافعي في حديث أبي حميد: وبهذا نقول. ومذهبه متابعة السنة (^٣) وقول أبي حامد في التعليق: انعقد الإجماع على أنه لا يرفع فيه، قال: واستدللنا بالإجماع على نسخ الحديث. لا يقبل منه فظهر القول باستحبابه.\n_________\n(^١) \"رفع اليدين في الصلاة\" (٨)، أبو داود (٧٤٤)، الترمذي (٢٦٦) ونحوه مطولًا (٣٤٢٣)، ابن ماجه (٨٦٤). قال المصنف في \"البدر\" ٣/ ٤٦٦: قال ابن دقيق العيد في \"الإمام\": ورأيت في \"علل الخلال\" أن أحمد سئل عن حديث علي بن أبي طالب في الرفع فقال: صحيح. وانظر: \"صحيح أبي داود\" (٧٢٩).\n(^٢) \"رفع اليدين في الصلاة\" ص ١٥٠ (١٧٠).\n(^٣) \"معرفة السنن والآثار\" ٢/ ٤١٣ - ٤١٤.","vol":"6","page":636},{"text":"<span data-type='title' id=toc-693>٨٧ - باب وَضْعِ اليُمْنَى عَلَى اليُسْرى في الصلاة</span>\n٧٤٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ عَنْ مَالِكٍ عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: كَانَ النَّاسُ يُؤْمَرُونَ أَنْ يَضَعَ الرَّجُلُ الْيَدَ الْيُمْنَى عَلَى ذِرَاعِهِ الْيُسْرَى فِي الصَّلَاةِ. قَالَ أَبُو حَازِمٍ: لَا أَعْلَمُهُ إِلاَّ يَنْمِى ذَلِكَ إِلَى النَّبِيِّ - ﷺ -. قَالَ إِسْمَاعِيلُ: يُنْمَى ذَلِكَ. وَلَمْ يَقُلْ: يَنْمِى [فتح: ٢/ ٢٢٤]\nذكر فيه حديث سهل بن سعد قَالَ: كَانَ النَّاسُ يُؤْمَرُونَ أَنْ يَضَعَ الرَّجُلُ الْيَدَ الْيُمْنَى عَلَى ذِرَاعِهِ الْيُسْرَى فِي الصَّلَاةِ. قَالَ أَبُو حَازِمٍ: لَا أَعْلَمُهُ إِلاَّ يَنْمِى ذَلِكَ إِلَى النَّبِيِّ - ﷺ -. قَالَ إِسْمَاعِيلُ: يُنْمَى ذَلِكَ. وَلَمْ يَقُلْ: يَنْمِي.\nهذا الحديث من أفراد البخاري، وإسماعيل هذا يشبه أن يكون إسماعيل بن إسحاق (^١) الراوي عن القعنبي، كما أخرجه البيهقي من طريقه، وقال: ينمي ذلك أو كلمة تشبهها (^٢)، زاد الدارقطني في\n_________\n(^١) في هامش (س) تعليق نصه: في كونه إسماعيل بن إسحاق القاضي نظر، وما قاله شيخنا رأيته عن مغلطاي في \"شرحه\" كذلك، ولم يذكر أحد فيما علمت إسماعيل القاضي المالكي فيمن أخرج له البخاري، ولا علق عنه، والقاضي توفي منة ٢٨١، ولو قالا: إنه إسماعيل بن أبي أويس لكان أوجه؛ لأنه مكثر عن خاله مالك، ويكون على ما قلته قد اختلف في هذا اللفظ على مالك، والله تعالى أعلم. ثم إني رأيت عن بعض محدثي القاهرة ممن نشأ بعد خروجنا، ورحيلنا عن القاهرة أنه قرأ على شيخنا العراقي، قيل: انه قرأ على ولده صاحبنا الحافظ أبي زرعة أنه تعقبه بهذا التعقيب فوافقني.\n(^٢) \"سنن البيهقي الكبرى\" ٢/ ٢٨.\nوقال الحافظ: إسماعيل هذا هو إسماعيل بن أبي أويس المدني، ابن أخت مالك، وأحد المكثرين عنه، وقرأت بخط الشيخ: ابن أخت مالك، وأحد المكثرين عنه، وقرأت بخط الشيخ مغلطاي: يشبه أن يكون إسماعيل هذا هو إسماعيل بن إسحاق الراوي عن القعنبي، وكأن الذي أوقعه في ذلك ما رواه =","vol":"6","page":637},{"text":"\"موطآته\": وقال يوسف عن مالك يرفع ذلك. وقال ابن وهب: ينمي يعني: يرفع. وقال أبو العباس أحمد بن طاهر الداني في \"أطراف الموطأ\": هذا حديث معلول؛ لأنه ظن وحسبان (^١).\nوقال ابن الحصار (^٢) في \"تقريب المدارك\": هذا يدخل في المسند وإن بقي في النفس منه شيء، ويعضده أحاديث كثيرة في الباب منها حديث قبيصة بن هُلب عن أبيه أخرجه ابن ماجه، والترمذي وحسنه، وصححه ابن حبان (^٣).\n_________\n= الجوزقي في \"المتفق\": أنا أبو القاسم بن بالويه، ثنا إسماعيل بن إسحاق القاضي، ثنا عبد الله بن مسلمة، فذكر مثل ما روي البخاري عن عبد الله بن مسلمة القعنبي سواء، وزاد في آخره: قال القعنبي: يرفعه، وهذا دليل على أن إسماعيل عند البخاري ليس هو القاضي؛ لأنه لم يخالف البخاري في سياقه، وقد راجعت كتاب: \"الموطآت واختلاف ألفاظها\" للدارقطني فلم أجد طريق إسماعيل بن أبي أويس فيه فينظر، ورواه معن عن مالك، عن أبي حازم، عن سهل بن سعد، عن النبي - ﷺ - رواهما الدارقطني في \"غرائب مالك\" وإسناده صحيح، وهو\"الموطأ\" موقوف صورة، ولكن حكمه حكم الرفع. اهـ. \"تغليق التعليق\" ٢/ ٣٠٦ - ٣٠٧.\nوقال نحوًا من هذا الكلام في \"الفتح\" ٢/ ٣٢٥ وجزم أيضًا بأنه ابن أبي أويس، وزاد قائلًا: ولم يذكر أحد أن البخاري روى عن إسماعيل بن إسحاق، وهو أصغر سنًا من البخاري وأحدث سماعًا، وقد شاركه في كثير من مشايخه البصريين القدماء، لعل الحافظُ في جزمه بأنه ابن أبي أويس تبع، الحميديَّ فقد قال في: \"الجمع بين الصحيحين\" ١/ ٥٥٨ (٩٣٠): وفي رواية إسماعيل بن أبي أويس عن مالك: ينمي ذلك، ولم يقل ينمى. وممن جزم أيضًا بذلك الحافظ ابن رجب في \"الفتح\" ٦/ ٣٥٩، وكذلك الحافظ السيوطي في \"التوشيح\" ٢/ ٧٤٣ ويبدو أنه تبع فيه الحافظ وتقدمت إشارة سبط في حاشية على الأصل.\n(^١) \"أطراف الموطأ\" ٣/ ١٠٨.\n(^٢) تقدمت ترجمته في حديث (١٧٥).\n(^٣) الترمذي (٢٥٢)، وابن ماجه (٨٠٩)، ورواه ابن حبان كما في \"إتحاف الخيرة المهرة\" ١٣/ ٦٣٦ (١٧٢٣٧) وليس هو في المطبوع من \"صحيح ابن حبان\".","vol":"6","page":638},{"text":"وقال ابن عبد البر (^١): فيه آثار ثابتة عن النبي - ﷺ - منها هذا الحديث، ومنها: حديث وائل في مسلم (^٢)، ومنها: حديث ابن مسعود في ابن ماجه (^٣)، وهو حديث صحيح كما قال ابن القطان وغيره (^٤).\nومنها حديث جابر (^٥) صححه ابن القطان (^٦)، وغير ذلك من الأحاديث (^٧).\nوعن عليّ في قوله تعالى: ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ [الكوثر: ٢] قال: وضع اليمين على الشمال في الصلاة تحت الصدر: أخرجه الدارقطني (^٨).\nوإنما لم يذكر في حديث المسيء صلاته (^٩)؛ لأنه علمه الواجبات.\n_________\n(^١) \"التمهيد\" ٢٠/ ٧١ - ٨٠.\n(^٢) مسلم (٤٠١).\n(^٣) ابن ماجه (٨١١) والحديث رواه أبو داود (٧٥٥)، والنسائي ٢/ ١٢٦.\n(^٤) \"بيان الوهم والإيهام\" ٥/ ٣٣٩ - ٣٤٢ وقد صححه ابن القطان، وردَّ ما ذكره عبد الحق الإشبيلي في \"الأحكام الوسطى\" ١/ ٣٦٩ من تضعيف لهذا الحديث.\nوقال النووي في \"المجموع\" ٣/ ٢٦٩: رواه أبو داود بإسناد صحيح على شرط مسلم. وقال الحافظ في \"الفتح\" ٢/ ٣٢٤: إسناده حسن. وكذا قال الألباني في \"صحيح أبي داود\" (٧٣٦).\n(^٥) رواه أحمد ٣/ ٣٨١، وابن عدي في \"الكامل\" ٢/ ٥٠.\n(^٦) \"بيان الوهم والإيهام\" ٥/ ٣٤١ - ٣٤٢ وفيه رد أيضًا على عبد الحق الأشبيلي، حيث أشار إلى ضعف الحديث في \"الأحكام\" ١/ ٣٦٩. وقال الهيثمي في \"المجمع\" ٢/ ١٠٤: رجاله رجال الصحيح. وقال الألباني في \"صحيح أبي داود\" ٣/ ٣٤٣: رجاله ثقات رجال مسلم، غير محمد بن الحسن، فمن رجال البخاري. وانظر: \"علل الدارقطني\" ٥/ ٣٣٨ - ٣٣٩.\n(^٧) انظر: شيئًا منها في \"فتح الباري\" لابن رجب ٦/ ٣٦٠ - ٣٦٣ وقال: لا تخلو أسانيدها من مقال.\n(^٨) \"سنن الداوقطنى\" ١/ ٢٨٥.\n(^٩) سيأتي قريبًا برقم (٧٥٧).","vol":"6","page":639},{"text":"أما حكم الباب: فهو سنة عندنا، وبه قال الصديق وعلي بن أبي طالب وأبو هريرة وعائشة وآخرون من الصحابة وسعيد بن جبير والنخعي وأبو مجلز (^١) وآخرون من التابعين وسفيان الثوري وأبو حنيفة وأصحابه وأحمد وإسحاق وأبو ثور وداود وأبو عبيد وابن جرير وجمهور العلماء (^٢).\nقال الترمذي: والعمل على هذا عند أهل العلم من الصحابة والتابعين ومن بعدهم (^٣).\nوحكى ابن المنذر عن عبد الله بن الزبير والحسن البصري والنخعي أنه يرسلهما (^٤)، وحكاه القاضي أبو الطيب أيضًا عن ابن سيرين.\nوحكى ابن حزم عن ابن سيرين عدمه (^٥).\nوقال الليث: يرسلهما فإن طال ذلك عليه وضع اليمنى على اليسرى للاستراحة.\nوقال الأوزاعي: هو مخير بين الوضع والإرسال والأشهر عن مالك: الإرسال؛ لأن الأخذ عمل في الصلاة، وربما يغفل صاحبه وربما دخله ضرب من الرياء، والخشوع هو الإقبال على الله والإخلاص ولا نسلم أن وضعهما منه (^٦).\nوفي \"المدونة\": يكره فعله في الفرض دون النفل إذا طال القيام (^٧).\n_________\n(^١) رواه عنهم ابن أبي شيبة ١/ ٣٤٣ (٣٩٤٠، ٣٩٤٢، ٣٩٤٤، ٣٩٤٥، ٣٩٤٦).\n(^٢) انظر: \"الهداية\" ١/ ٥١، \"بداية المجتهد\" ١/ ٢٦٤ - ٢٦٥، \"حلية العلماء\" ٢/ ٨١ - ٨٢، \"المجموع\" ٣/ ٢٦٧ - ٢٦٩، \"الشرح الكبير\" ٣/ ٤٢٢ - ٤٢٣.\n(^٣) \"سنن الترمذي\" ٢/ ٣٣.\n(^٤) \"الأوسط\" ٣/ ٩٢.\n(^٥) \"المحلى\" ٤/ ١١٤.\n(^٦) \"شرح ابن بطال\" ٢/ ٣٥٨، وانظر: \"المصنف\" ٢/ ٣٤٣ - ٣٤٤.\n(^٧) \"المدونة\" ١/ ٧٦.","vol":"6","page":640},{"text":"وروى ابن بطال عن سعيد بن جبير أنه رأى رجلًا يصلي واضعًا يمينه على شماله فذهب ففرق بينهما (^١)، وإذا قلنا بأخذ اليمين باليسار فيكون ذلك تحت الصدر وفوق السرة؛ لحديث وائل بن حجر قال: صليت مع النبي - ﷺ - فوضع يده اليمنى على يده اليسرى على صدره، رواه ابن خزيمة في \"صحيحه\" (^٢)، وللبزار: عند صدره (^٣).\nوقال أبو إسحاق المروزي: يجعل يديه تحت سرته وفيه حديث في الدارقطني ضعيف (^٤) وبه قال أبو حنيفة (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٥٨، والأثر رواه ابن أبي شيبة في \"مصنفه\" ١/ ٣٤٤ (٣٩٥٣).\n(^٢) \"صحيح ابن خزيمة\" ١/ ٤٣٢ (٤٧٩) وقال الألباني في (٤٧٩): إسناده ضعيف؛ لأن مؤملًا، وهو ابن إسماعيل سيء الحفظ. والحديث أصله في مسلم بغير هذا الإسناد برقم (٤٠١).\n(^٣) \"كشف الأستار\" (٢٦٨).\n(^٤) \"سنن الدارقطني\" ١/ ٢٨٦ من طريق عبد الرحمن بن إسحاق، عن زياد بن زيد السوائي عن أبي جحيفة، وعن عبد الرحمن بن إسحاق، عن النعمان بن سعد كلاهما عن علي. ورواه أيضًا أبو داود (٧٥٦)، وعبد الله بن أحمد في \"زوائد المسند\" ١/ ١١٠ (٨٧٥)، والبيهقي ٢/ ٣١ من الطريق الأول. ورواه البيهقي ٢/ ٣١ من الطريق الثاني. قال الدارقطني ٢/ ٣١ - ٣٢: عبد الرحمن بن إسحاق هذا هو الواسطي القرشي، جرحه أحمد وابن معين والبخاري وغيرهم، وهو متروك. وقال في \"المعرفة\" ٢/ ٣٤١: لم يثبت إسناده، تفرد به عبد الرحمن بن إسحاق وهو متروك. وضعف الحديث أيضًا ابن القطان في \"بيان الوهم والإيهام\" ٥/ ٢٦ - ٢٧ (٢٢٦٣): وقال النووي في \"المجموع\" ٣/ ٢٧٠، وفي \"شرح مسلم\" ٤/ ١١٥، وفي \"خلاصة الأحكام\" ١/ ٣٥٨ - ٣٥٩ (١٠٩٧): حديث متفق على تضعيفه؛ لأنه من رواية عبد الرحمن بن إسحاق، منكر الحديث، مجمع على تضعيفه. وقال الحافظ في \"الدراية\" ١/ ١٢٨: إسناده ضعيف. وقال في \"التلخيص\" ١/ ٢٧٢: فيه عبد الرحمن بن إسحاق وهو متروك وقال الألباني في \"ضعيف أبي داود\" (١٢٩): إسناده ضعيف.\n(^٥) \"الأصل\" ١/ ٧٠، \"مختصر اختلاف العلماء\" ١/ ٢٠٢.","vol":"6","page":641},{"text":"وحكي عن أحمد أيضًا (^١) وقال ابن المنذر: في غير \"الإشراف\" وأظنه في \"الأوسط\": لم يثبت في ذلك شيء عن رسول الله - ﷺ - فهو مخير بينهما (^٢).\nوقال الترمذي: كل ذلك واسع عندهم (^٣).\nفعلى الأول: يضع كف يمينه على يساره قابضًا كوعها وبعض رسغها: وهو المفصل وساعدها.\nقال القفال: ويتخير بين بسط أصابع يمينه في عرض المفصل وبين نشرها في صوب الساعد. وقيل: يضع كفه اليمنى على زراعه الأيسر (^٤)، قاله بعض الحنفية، والأصح عندنا أنه يحط يديه بعد التكبير تحت صدره. وقيل: يرسلهما ثم يستأنف فعلهما إلى تحت صدره.\nوعند محمَّد بن الحسن: يضعهما بعد الثناء (^٥). وقال الصفار: يرسلهما إلى أن يفرغ من الثناء والتسبيح.\nقال الشافعي في \"الأم\": والقصد من وضع اليمين على اليسار: تسكين يديه فإن أرسلهما ولم يعبث فلا بأس (^٦).\nوادعى المتولي أن ظاهر المذهب أن إرسالهما مكروه.\n_________\n(^١) انظر: \"الممتع\" ١/ ٤١٥، \"المغنى\" ٢/ ١٤٠.\n(^٢) \"الأوسط\" ٣/ ٩٤.\n(^٣) \"سنن الترمذي\" ٢/ ٣٣.\n(^٤) انظر: \"المجموع\" ٣/ ٢٣٢.\n(^٥) انظر: \"البناية\" ٢/ ٢٠٩.\n(^٦) \"الأم\" ١/ ٢١١ بنحوه ومعناه.","vol":"6","page":642},{"text":"<span data-type='title' id=toc-694>٨٨ - باب الخُشُوعِ فِي الصَّلَاةِ</span>\n٧٤١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"هَلْ تَرَوْنَ قِبْلَتِي هَا هُنَا؟ وَاللهِ مَا يَخْفَى عَلَيَّ رُكُوعُكُمْ وَلَا خُشُوعُكُمْ، وَإِنِّي لأَرَاكُمْ وَرَاءَ ظَهْرِي\". [انظر: ٤١٨ - مسلم: ٤٢٤ - فتح: ٢/ ٢٢٥]\n\n٧٤٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَقِيمُوا الرُّكُوعَ وَالسُّجُودَ، فَوَاللهِ إِنِّي لأَرَاكُمْ مِنْ بَعْدِي -وَرُبَّمَا قَالَ: مِنْ بَعْدِ ظَهْرِي - إِذَا رَكَعْتُمْ وَسَجَدْتُمْ\". [انظر:٤١٩ - مسلم: ٤٢٥ - فتح: ٢/ ٢٢٥]\nذكر فيه قوله تعالى: ﴿والَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ﴾ (^١) وحديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"هَلْ تَرَوْنَ قِبْلَتِي هَا هُنَا؟ والله مَا يَخْفَى عَلَيَّ رُكوعُكُمْ وَلَا خُشُوعُكُمْ، وَإِنِّي لأَرَاكُمْ من وَرَاءَ ظَهْرِي\".\nهذا الحديث تقدم في باب: عظة الإمام الناس في إتمام الصلاة (^٢).\nثم ساق بعده حديث أنس نحوه. وقد سلف هناك أيضًا من وجه آخر عن أنس (^٣).\nوالخشوع في الصلاة مأمور به، قال تعالي: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١) الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (٢)﴾ [المؤمنُونَ:١ - ٢].\n_________\n(^١) كذا بالأصل وليست في نسخ البخاري المطبوعة، ولا إشارة لها في \"اليونينية\".\n(^٢) برقم (٤١٨) كتاب: الصلاة.\n(^٣) برقم (٤١٩) كتاب: الصلاة، باب: عظة الإمام الناس في إتمام الصلاة، وذكر القبلة.","vol":"7","page":7},{"text":"قال ابن عباس: يعني: خائفين ساكنين (^١).\nوعن عليّ: الخشوع في القلب وأن لا تلتفت في صلاتك (^٢). وفي الحديث -في شخص عبث في صلاته-: \"لو خشع قلب هذا لخشعت جوارحه\" (^٣).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٩/ ١٩٨ (٢٥٤٢٨).\n(^٢) رواه الطبري في \"تفسيره\" ٩/ ١٩٧ (٢٥٤٢١).\n(^٣) رواه ابن المبارك في \"الزهد\" (١١٨٨)، وعبد الرزاق في \"المصنف\" ٢/ ٢٦٦ - ٢٦٧ (٣٣٠٨ - ٣٣٠٩)، وابن أبي شيبة ٢/ ٨٧ (٦٧٨٦)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ١٩٤ (١٥١) من طرق عن سعيد بن المسيب، من قوله.\nوكذا ذكره البيهقي ٢/ ٢٨٥ دون إسناد.\nورواه المروزي (١٥٠) عن حذيفة، قوله: أي: موقوفًا.\nورواه الحكيم الترمذي في \"النوادر\" كما في \"فيض القدير\" ٥/ ٤٠٦ عن أبي هريرة، مرفوعًا.\nوكذا عزاه العراقي في \"تخريج الإحياء\" ١/ ١٠٥ (٤٠١)، والسيوطي في \"الجامع الصغير\" (٧٤٤٧)، ورمز لضعفه، والمتقي الهندي في \"كتر العمال\" ٣/ ١٤٤ (٥٨٩١).\nقال العراقي: سنده ضعيف، والمعروف أنه من قول سعيد بن المسيب رواه ابن أبي شيبة، وفيه رجل لم يسم. وقال المناوي في \"الفيض\" ٥/ ٤٠٦: قال الزين العراقي في \"شرح الترمذي\": في إسناده سليمان بن عمر، وهو أبو داود النخعي متفق على ضعفه، وإنما يعرف هذا عن ابن المسيب. اهـ. بتصرف.\nوأورده الهندي في \"الكنز\" ٨/ ١٩٧ (٢٢٥٣٠) عن علي مرفوعًا، وعزاه للعسكري في \"المواعظ\" وقال: فيه: زياد بن المنذر متروك. والحديث خرجه الألباني في \"الإرواء\" (٣٧٣)، و\"السلسلة الضعيفة\" (١١٠) وصدَّر التخريج بقوله: موضوع.\nثم قال في \"الإرواء\" ٢/ ٩٣: لا يصح لا مرفوعًا ولا موقوفًا، والمرفوع أشد ضعفًا بل هو موضوع. وقال في \"الضعيفة\" ١٠/ ٢٢٨: فالحديث موضوع مرفوعًا ضعيف موقوفًا، بل مقطوعًا، ثم وجدت لحديث سعيد طريقًا آخر، فقال: حدثنا سعيد بن خيثم، قال: حدثنا محمَّد بن خالد، عن سعيد بن جبير، قال: انظر سعيد إلى رجل وهو قائم يصلي … إلخ، قلت: وهذا إسناد جيد، يشهد لما تقدم عن العراقي أن الحديث معروف عن ابن المسيب. اهـ بتصرف.","vol":"7","page":8},{"text":"وفي \"صحيح مسلم\" من حديث جابر بن سمرة: \"اسكنوا في الصلاة\" (^١).\nوفيه أيضًا: \"ما من مسلم يتوضأ فيحسن وضوءه ثم يقوم فيصلي ركعتين يقبل عليهما بقلبه ووجهه إلا وجبت له الجنة\" (^٢).\nوفيه أيضًا في آخر حديث: \"إن قام فصلى فحمد الله وأثنى عليه ومجده الذي هو أهله وفرغ قلبه لله إلا انصرف من خطيئته كيوم ولدته أمه\" (^٣).\nوذهب بعض العلماء إلى اشتراط الخشوع وذلك في جزء من صلاته، وحسب الإنسان أن يقبل على صلاته بقلبه ونيته ويريد بذلك وجه الله تعالى، ولا طاقة له فيما أعرض من الخاطر.\nوقد روي عن عمر بن الخطاب أنه قال: إني لأجهز جيشي في الصلاة (^٤).\nوعنه إني لأحسب جزية البحرين وأنا في صلاتي (^٥).\nثم الحديث دال على النهي عن نقصان الركوع والسجود لتوعد الشارع على ذلك، وقد يحتج به من يرى أن الطمأنينة في الركوع والسجود ليست فرضًا حيث لم يأمرهم بالإعادة- وسيأتي الكلام فيه في بابه.\nوفيه: جواز الحلف من غير استحلاف.\n_________\n(^١) \"صحيح مسلم\" (٤٣٠) كتاب: الصلاة، باب: الأمر بالسكون في الصلاة والنهي عن الإشارة ..\n(^٢) \"صحيح مسلم\" (٢٣٤) كتاب: الطهارة، باب: الذكر المستحب عقب الوضوء.\n(^٣) \"صحيح مسلم\" (٨٣٢) كتاب: صلاة المسافرين، باب: إسلام عمرو بن عبسة.\n(^٤) روى ذلك ابن أبي شيبة ٢/ ١٨٨ (٧٩٥١) كتاب: الصلوات، باب: في حديث النفس في الصلاة.\n(^٥) المصدر السابق برقم (٧٩٥٠).","vol":"7","page":9},{"text":"<span data-type='title' id=toc-695>٨٩ - باب مَا يَقرأ بَعْدَ التَّكْبِيِر</span>\n٧٤٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - وَأَبَا بَكْرٍ وَعُمَرَ - ﵄ - كَانُوا يَفْتَتِحُونَ الصَّلَاةَ بِـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢]. [مسلم: ٣٩٩ - فتح: ٢/ ٢٢٦]\n\n٧٤٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ قَالَ: حَدَّثَنَا عُمَارَةُ بْنُ الْقَعْقَاعِ قَالَ: حَدَّثَنَا أَبُو زُرْعَةَ قَالَ: حَدَّثَنَا أَبُو هُرَيْرَةَ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَسْكُتُ بَيْنَ التَّكْبِيرِ وَبَيْنَ الْقِرَاءَةِ إِسْكَاتَةً -قَالَ: أَحْسِبُهُ قَالَ: هُنَيَّةً- فَقُلْتُ: بِأَبِي وَأُمِّي يَا رَسُولَ اللهِ، إِسْكَاتُكَ بَيْنَ التَّكْبِيرِ وَالْقِرَاءَةِ مَا تَقُولُ؟ قَالَ: \"أَقُولُ: اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ\" .. [مسلم: ٥٩٨ - فتح: ٢/ ٢٢٧]\nذكر فيه حديثين:\nأحدهما:\nحَدَّثَنَا حَفْصُ بْنُ عُمَرَ ثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَن أَنَس أَنَّ النَّبِيَّ - ﷺ - وَأَبَا بَكْرٍ وَعُمَرَ كَانُوا يَفْتَتِحُونَ الصَّلَاةَ بِ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾.\nوهو حديث أخرجه مسلم وأصحاب السنن الأربعة (^١) رواه عن أنس جماعة منهم قتادة وإسحاق بن عبد الله ومنصور بن زاذان وأيوب على اختلاف فيه، وأبو نعامة قيس بن عباية الحنفي وعائذ بن شريح بخلاف عنه، والحسن وثابت البناني.\n_________\n(^١) مسلم (٣٩٩) كتاب: الصلاة، باب: حجة من قال لا يجهر بالبسملة، وأبو داود (٧٨٢) كتاب: الصلاة، باب: من لم ير الجهر ببسم الله، والترمذي (٢٤٦) كتاب: الصلاة، باب: ما جاء في افتتاح القراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾، والنسائي ٢/ ١٣٥ كتاب: الافتتاح، باب: ترك الجهر ببسم الله ..","vol":"7","page":10},{"text":"وأما حديث قتادة فرواه شعبة وهشام وأبو عوانة وأيوب وسعيد بن أبي عروبة والأوزاعي وشيبان، رواه عن شعبة خلق: حفص بن عمر كما سلف عن البخاري.\nوفي رواية عنه: القراءة بدل الصلاة (^١).\nوعن شعبة أيضًا غندر في مسلم، ولفظه: صليت مع أبي بكر وعمر وعثمان فلم أسمع أحدًا منهم يقرأ ببسم الله الرحمن الرحيم (^٢)، ورواه أبو يعلي بلفظ: فلم يكونوا يستفتحون القراءة ببسم الله الرحمن الرحيم (^٣).\nقال الدارقطني في \"سننه\": وكذا رواه معاذ بن معاذ، وعدّد جماعةً عن شعبة مثل قول غندر وعلي بن الجعد، عن شعبة سواء.\nورواه وكيع وأبو قيس عامر، عن شعبة بلفظ: فلم يجهروا ببسم الله الرحمن الرحيم، قال: وتابعه عبيد الله بن موسى، عن شعبة، وهمام، عن قتادة. ورواه من طريق زيد بن الحباب، عن شعبة. وفيه: فلم يكونوا يجهرون ببسم الله الرحمن الرحيم.\nقال: ورواه يزيد بن هارون، وعدّد جماعةً، ثم قال: وغيرهم عن شعبة كانوا يفتتحون القراءة، وكذا رواه الأعمش، عن قتادة وثابت، عن أنس (^٤) قلت: وأخرجه أبو نعيم من حديث أبي داود عنه قال شعبة: قلت لقتادة أنت سمعته منه؛ قال: نعم، نحن سألناه. وحديث هشام، عن قتادة أخرجه أبو داود بلفظ: القراءة (^٥).\n_________\n(^١) رواها مسلم برقم (٣٩٩/ ٥٢).\n(^٢) \"صحيح مسلم\" (٣٩٩/ ٥٠).\n(^٣) \"مسند أبي يعلى\" ٥/ ٣٦٠ (٣٠٠٥) و٦/ ١٨ (٣٢٤٥).\n(^٤) انظر: \"سنن الدارقطني\" ١/ ٣١٥ - ٣١٦ بنحوه.\n(^٥) \"سنن أبي داود\" برقم (٧٨٢) كتاب: الصلاة، باب: من لم ير الجهر ببسم الله الرحمن الرحيم.","vol":"7","page":11},{"text":"وحديث أبي عوانة أخرجه الترمذي والنسائي وابن ماجه بلفظ: القراءة. وقال الترمذي: حديث حسن صحيح (^١).\nوحديث أيوب أخرجه الشافعي والنسائي وابن ماجه بلفظ: القراءة. عدا النسائي، فلفظه: فافتتحوا بالحمد (^٢)، قال الدارقطني: اختلف فيه علي (أيوب) (^٣)، فقيل: عن قتادة، عن أنس، وقيل: عن أبي قلابة، عن أنس، وقيل: عن أيوب، عن أنس، قال: وعسى أن يكون القولان محفوظان (^٤).\nوحديث ابن أبي عروبة أخرجه النسائي بلفظ: يجهر (^٥).\nوحديث الأوزاعي أخرجه مسلم حدثنا محمد بن مهران، حدثنا الوليد بن مسلم، حدثنا الأوزاعي، عن عبدة أن عمر بن الخطاب كان يجهر بهؤلاء الكلمات يقول: سبحانك اللهم وبحمدك تبارك اسمك وتعالى جدك ولا إله غيرك (^٦).\nوعن قتادة (^٧) أنه كتب إليه يخبره عن أنس أنه حدثه، فقال: صليت\nخلف النبي - ﷺ - وأبي بكر وعمر وعثمان فكانوا يستفتحون بـ ﴿الْحَمْدُ لِلَّهِ\n_________\n(^١) \"سنن الترمذي\" (٢٤٦) كتاب: الصلاة، باب: ما جاء في افتتاح القراءة بالحمد لله رب العالمين، \"سنن النسائي\" ٢/ ١٣٣ كتاب: الافتتاح، باب: البداءة بفاتحة الكتاب قبل السورة، \"سنن ابن ماجه\" (٨١٣) كتاب: إقامه الصلاة، باب: افتتاح القراءة.\n(^٢) \"مسند الشافعي\" ١/ ٧٨ (٢١٩)، النسائي ٢/ ١٣٣، ابن ماجه (٨١٣).\n(^٣) \"علل الدارقطني\" ١٢/ ١٦١ - ١٦٢.\n(^٤) وقع في الأصل: أبي أيوب. خطأ.\n(^٥) \"سنن النسائي\" ٢/ ١٣٥.\n(^٦) مسلم (٣٣٩/ ٥٢).\n(^٧) في هامش الأصل: من خط الشيخ: هو قول الأوزاعي كما صرح به الحميدي في \"جمعه\".","vol":"7","page":12},{"text":"رَبِّ الْعَالَمِينَ (٢)﴾ لا يذكرون بسم الله الرحمن الرحيم في أول قراءة ولا في آخرها (^١).\nوعن الأوزاعي، عن إسحاق بن أبي طلحة، عن أنس بن مالك يذكر ذلك، وليس للأوزاعي، عن قتادة، عن أنس في الصحيح غير هذا (^٢)، وحديث شيبان أخرجه النسائي بلفظ: يجهر (^٣).\nقال البيهقي عقب حديث: كانوا يستفتحون القراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ﴾ هذا اللفظ أولى أن يكون محفوظًا، فقد رواه أصحاب قتادة عن قتادة بهذا اللفظ، منهم: حميد الطويل وأيوب السختياني وهشام الدستوائي وسعيد بن أبي عروبة وأبان بن يزيد العطار وحماد بن سلمة وغيرهم، وقال: قال الدارقطني وهو المحفوظ عن قتادة وغيره عن أنس (^٤).\nوأما حديث إسحاق بن عبد الله بن أبي طلحة، عن أنس فأخرجه مسلم كما سلف (^٥). وحديث منصور، عن أنس أخرجه النسائي وقال: فلم يسمعنا قراءتها (^٦).\nوحديث أيوب ذكره الدارقطني كما سلف، وحديث أبي نعامة أخرجه البيهقي بلفظ: لا يقرءون. بمعنى: لا يجهرون بها. وفي لفظ: لا يقرءون. فقط (^٧).\n_________\n(^١) \"صحيح مسلم\" (٣٩٩/ ٥٢).\n(^٢) السابق.\n(^٣) النسائي ٢/ ١٣٥ من طريق شعبة وابن أبي عروبة، عن قتادة، عن أنس.\n(^٤) \"سنن البيهقي الكبرى\" ٢/ ٥١.\n(^٥) مسلم (٣٩٩/ ٥٢).\n(^٦) \"سنن النسائي\" ٢/ ١٣٥.\n(^٧) \"السنن الكبرى\" ٢/ ٥٢ كتاب: الصلاة، باب: من قال لا يجهر بها.\nوقال البيهقي: أبو نعامة قيس بن عباية لم يحتج به الشيخان والله اعلم.","vol":"7","page":13},{"text":"وحديث عائذ بن شريح قال الدارقطني: اختلف عنه فقيل عنه عن أنس، وقيل: عنه عن ثمامة، عن أنس (^١).\nوحديث الحسن، عن أنس رواه الطبراني بلفظ: كان يسر بها (^٢).\nوحديث ثابت ذكره البيهقي (^٣).\nإذا تقرر ذلك:\nفالمراد بافتتاح الصلاة: القراءة، والقراءة تسمى صلاة. قال تعالى ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠].\nوقال - ﷺ -: \"قسمت الصلاة بيني وبين عبدي نصفين\" (^٤) فذكر فاتحة الكتاب ولو كان ما ترجم به الباب لكان حديثه الثاني فيما يقول بين التكبير والقراءة مرفوعًا بهذا وهذا بذاك؛ لأن هذا قول شيء بعد التكبير سوى الفاتحة.\nوقد تمسك بالحديث أصحاب مالك وغيرهم على ترك التسمية في ابتداء الفاتحة، وأنها ليست منها (^٥) وتأوله الشافعي.\nوالأكثرون القائلون بأنها من الفاتحة (^٦) على أن المراد: يستفتح القراءة بسورة الحمد لا بسورة أخرى.\nوقد قامت أدلة على أن البسملة منها في عدة أحاديث، وقد صنف\n_________\n(^١) \"علل الدارقطني\" ١٢/ ١٦٢.\n(^٢) \"المعجم الكبير\" ١/ ٢٥٥ - ٢٥٦ (٧٣٩). وقال الهيثمي في \"المجمع\" ٢/ ١٠٨ رواه الطبراني في \"الكبير\" و\"الأوسط\" ورجاله موثقون.\n(^٣) \"سنن البيهقي\" ٢/ ٥١.\n(^٤) رواه مسلم برقم (٣٩٥) كتاب: الصلاة، باب: وجوب قراءة الفاتحة في كل ركعة.\n(^٥) \"المدونة\" ١/ ٦٨، \"عيون المجالس\" ١/ ٢٩٢، \"المنتقى\" ١/ ١٥٠.\n(^٦) \"الأم\" ١/ ٩٣، \"الأوسط\" ٣/ ١١٩ - ١٢٥، \"المجموع\" ٣/ ٢٨٩.","vol":"7","page":14},{"text":"في ذلك وفي الجهر بها: سليم الرازي (^١) والخطيب (^٢) حتى ابن عبد البر من المالكية (^٣). وشفي فيها أبو شامة في مجلد (^٤).\n_________\n(^١) سليم الرازي هو ابن أيوب، تقدمت ترجمته في باب: إمامة العبد والمولى. ومصنفه المشار إليه هو كتاب \"البسملة\". قال الذهبي في ترجمته من \"السير\" ١٧/ ٦٤٧: وله كتاب: \"البسملة\" سمعناه. اهـ. وقيل اسمه \"المقنعة في البسملة\" أشار إليه أبو شامة في كتابه الآتي التعريف به، وقد أشار المصنف إليه أيضًا في \"الإعلام بفوائد عمدة الأحكام\" ٣/ ٣٥.\n(^٢) تقدمت ترجمة الخطيب في المقدمة، وتقدم ذكره مرارًا وتكرارًا. ومصنفه المشار إليه هو كتاب \"البسملة وأنها من الفاتحة\" هكذا ذكره الذهبي في \"السير\" ١٨/ ٢٩١، وفي \"تاريخ الإسلام\" ٣١/ ٩٨، وكذا الصفدي في \"الوافي بالوفيات\" ٧/ ١٩٨. وذكره ابن الجوزي في \"المنتظم\" ٨/ ٢٦٦ باسم: \"لهج الصواب في أن التسمية من فاتحة الكتاب\" وذكره ياقوت في \"معجم الأدباء\" ١/ ٥٠٠ باسم: \"منهج الصواب في أن التسمية من فاتحة الكتاب\" وفي \"المستفاد من تاريخ بغداد\" ص ٥٩ باسم: \"منهج -أو نهج- سبيل الصواب في أن التسمية آية في فاتحة الكتاب\".\nوللخطيب كتاب آخر اسمه \"الجهر بالبسملة\" ذكره الذهبي في \"السير\" ١٨/ ٢٩١ وفي \"تاريخ الإسلام\" ٣١/ ٩٨، والصفدي ٧/ ١٩٨، وابن الجوزي ٨/ ٢٢٦، وياقوت ١/ ٥٠٠. ووجه ابن الجوزي انتقادًا لهذا الكتاب فقال: ثم تجرد الخطيب لجمع أحاديث الجهر، فأزرى على علمه بتغطية ما ظن أنه لا ينكشف، وقد حصرنا ما ذكره وبينا وهنه ووهيه على قدر ما يحتمله التعليق. اهـ. \"التحقيق\" ١/ ٣٥٧.\nولمحمد بن عبد الهادي الحنبلي كتاب في الرد على كتاب الخطيب هذا، ذكر ذلك في \"التنقيح\" ٢/ ٨٣١.\nوللحافظ الذهبي كتاب \"مختصر الجهر بالبسملة\" للخطيب مطبوع. وممن ذكر أن للخطيب تصنيف في هذا الباب الحافظ ابن رجب في \"الفتح\" ٦/ ٤٠٧، والمصنف في \"الإعلام\" ٣/ ٣٥.\n(^٣) تقدمت ترجمة ابن عبد البر في المقدمة، وتقدم ذكره أيضًا كثيرًا جدًّا، ومصنفه المشار إليه هو كتاب: \"الإنصاف فيما بين علماء المسلمين في قراءة بسم الله الرحمن الرحيم في فاتحة الكتاب من الاختلاف\"، وهو مطبوع.\n(^٤) أبو شامة هو عبد الرحمن بن إسماعيل بن إبراهيم بن عثمان، الإِمام العلامة =","vol":"7","page":15},{"text":"وعندنا وعند أحمد أنها آية منها (^١).\nوقال أبو حنيفة ومالك: ليست آية منها ولا من غيرها (^٢).\nوعندنا يستحب الجهر بها في ما يجهر فيه (^٣). وبه قال أكثر العلماء.\nوخالف أحمد (^٤) (^٥) وأبو حنيفة (^٦). ثم الأحاديث الواردة في الجهر كثيرة\n_________\n= ذو الفنون، شهاب الدين، أبو القاسم، المقدسي الأصل الدمشقي، الشافعي، الفقيه- المقرئ، النحوي.\nكتب الكثير من العلوم وأتقن الفقه ودرس وأفتى، وبرع في فن العربية، وصنف في القراءات شرحًا نفسيًا للشاطبية، واختصر \"\"تاريخ دمشق\" مرتين، وله كتاب \"ضوء الساري إلى معرفة رؤية الباري\" وكتاب \"البسملة\" وكتاب \"السواك\" وكتاب \"الأصول من الأصول\"، وكان فوق حاجبه الأيسر شامة كبيرة توفي أبو شامة سنة خمس وستين وستمائة.\nانظر تمام ترجمته في: \"تاريخ الإسلام\" ٤٩/ ١٩٤ (١٦٤)، \"الوافي بالوفيات\" ١٨/ ١١٣ (١٢٨)، \"فوات الوفيات\" ٢٣/ ٢٦٩ (٢٥١)، \"كشف الظنون\" ٢/ ١٤٠٢.\nوقد ذكر أصحاب الكتب الأربعة المذكورة كتاب \"البسملة\" ضمن مؤلفات أبي شامة.\nتتمة: وممن صنف أيضًا في هذا الباب: محمَّد بن نصر المروزي، كما في \"المجموع\" ٣/ ٢٩٩، وابن خزيمة واسم كتابه \"المسألة في البسملة\" أشار إليه في \"صحيحه\" ١/ ٤٢٨، وابن حبان كما في \"المجموع\" ٣/ ٢٩٩، والدارقطني واسم كتابه \"الجهر بالبسملة في الصلاة\" أشار إليه في \"سننه\" ١/ ٣١١، والحاكم له كتاب \"البسملة\"، أشار إليه في \"المستدرك\" ١/ ٢٣٤، والبيهقي كما في \"المجموع\" ٣/ ٢٩٩ وغير ذلك.\n(^١) انظر: \"الأم\" ١/ ٩٣، وعن أحمد روايتان انظر \"المغني\" ٢/ ١٥١ - ١٥٢.\n(^٢) انظر: \"المبسوط\" ١/ ١٥، \"عيون المجالس\" ١/ ٢٩٢.\n(^٣) انظر: \"المجموع\" ٣/ ٢٨٩.\n(^٤) في هامش الأصل تعليق نصه: من خط الشيخ: استثنى شهر رمضان في الفواصل بين السورة والفاتحة.\n(^٥) انظر: \"المغني\" ٢/ ١٥٠.\n(^٦) \"الأصل\" ١/ ٣١.","vol":"7","page":16},{"text":"متعددة عن جماعة من الصحابة يرتقي عددهم إلى أحد وعشرين صحابيًا رووا ذلك عن النبي - ﷺ - منهم من صرح بذلك ومنهم من فهم من عبارته ولم يرد تصريح بالإسرار عنها عن النبي - ﷺ - إلا روايتان أحدهما: عن ابن مغفل وهي ضعيفة (^١). والثانية: عن أنس وهي معللة بما أوجب سقوط\n_________\n(^١) رواه الترمذي (٢٤٤)، وابن ماجه (٨١٥)، وأحمد ٤/ ٨٥، ٥/ ٥٥، والطحاوي في \"شرح معاني الآثار\" ١/ ٢٠٢، وابن عبد البر في \"الإنصاف\" ص ١٦٧ - ١٦٨، وابن الجوزي في \"التحقيق ١/ ٣٥٠ - ٣٥١ (٤٥٧) من طريق سعيد بن إياس الجريري.\nورواه النسائي ٢/ ١٣٥، وأحمد ٥/ ٥٤، والبيهقي ٢/ ٥٢، وابن عبد البر في \"الإنصاف\" ص ١٧١ - ١٧٢ من طريق عثمان بن غياث، كلاهما عن قيس بن عباية -أي: نعامة الحنفي- عن ابن عبد الله بن مغفل قال: سمعني أبي وأنا في الصلاة أقول: بسم الله الرحمن الرحيم، فقال لي: أي بني! محدث، إياك والحدث. قال: ولم أر أحدًا من أصحاب رسول الله - ﷺ - كان أبغض إليه الحدث في الإسلام، يعني منه، قال: وقد صليت مع النبي - ﷺ - ومع أبي بكر ومع عمر ومع عثمان، فلم أسمع أحدًا منهم يقولها فلا تقلها، إذا أنت صليت، فقل: الحمد لله رب العالمين. لفظ الترمذي.\nوالحديث أشار المصنف إلى ضعفه. وقال ابن عبد البر في \"الإنصاف\" ص ١٦٦ - ١٦٧: وقد زعم قوم أن الجريري انفرد به، وليس هو عندي كذلك؛ لأنه قد رواه غيره عن قيس. وهو ثقة عند جميعهم -يعني: عثمان بن غياث- وكذلك الجريري، ثقة، إلا أنه اختلط في آخر عمره، وأما ابن عبد الله بن مغفل فلم يرو عنه أحد إلا أبو نعامة، فيما علمت، ومن لم يرو عنه إلا رجل واحد فهو مجهول، والمجهول لا تقوم به حجة. وقال النووي في \"الخلاصة\" ١/ ٣٦٩: قال الحفاظ: هو حديث ضعيف؛ لأن مداره على ابن عبد الله بن مغفل، وهو مجهول، وممن صرح بهذا ابن خريمة وابن عبد البر والخطيب وآخرون.\nوقال نحوًا من هذا الكلام مع زيادة بيان في \"المجموع\" ٣/ ٣١٠ - ٣١١.\nوضعف الحديث أيضًا الألباني في \"ضعيف ابن ماجه\" (١٧٤).\nونص الزيلعي في \"نصب الراية\" ١/ ٣٣٢ - ٣٣٣ على أن الحديث قد رواه عن =","vol":"7","page":17},{"text":"الاحتجاج بها (^١). ومنهم من احتج بحديث: \"قسمت الصلاة بيني وبين عبدي نصفين\" (^٢) ولا دليل فيه للإسرار.\nوأما حديث الجهر فالحجة قائمة بما شهد له بالصحة منها، وهو ما روي عن ستة من الصحابة: أبي هريرة وأم سلمة وابن عباس وأنس وعلي بن أبي طالب وسمرة بن جندب، نبه على ذلك كله أبو شامة في \"مصنفه\" ولا مزيد عليه (^٣)، ثم مذهبنا ومذهب الجمهور تعيين الفاتحة كل ركعة، وبه قال مالك وأحمد (^٤).\n_________\n= ابن عبد الله بن مغفل غير أبي نعامة، هما عبد الله بن بريدة وأبو سفيان السعدي، فيكون بذلك قد روى هذا الحديث ثلاثة عنه، وهذا كاف في رفع الجهالة عنه، فالحديث وإن لم يكن من أقسام الصحيح فلا ينزل عن درجة الحسن، والحديث الحسن يحتج به. وكذا أشار إلى ارتفاع جهالته برواية أكثر من واحد عنه، ابن رجب في \"الفتح\" ٦/ ٤١٦. وقال الحافظ في \"النكت على ابن الصلاح\" ٢/ ٧٦٨: هو حديث حسن؛ لأن رواته ثقات، ولم يصب من ضعفه.\n(^١) رواه ابن خزيمة ١/ ٢٥٠ (٤٩٨)، والطبراني في \"الكبير\" ١/ ٢٥٥ - ٢٥٦ (٧٣٩)، وفي \"الأوسط\" ٨/ ١٦٢ (٨٢٧٧)، وابن عدي في \"الكامل\" ٤/ ٤٩٥، وأبو أحمد الحاكم في \"شعار أصحاب الحديث\" (٣٩)، وأبو نعيم في \"الحلية\" ٦/ ١٧٩، والضياء في \"المختارة\" ٥/ ٢٤٩ - ٢٥٠ (١٨٧٧ - ١٨٧٨)، والحافظ في \"موافقة الخبر الخبر\" ١/ ٢٩٧. من طرق عن الحسن، عن أنس أن رسول الله - ﷺ - كان يسر ببسم الله الرحمن الرحيم في الصلاة وأبو بكر وعمر.\nقال الهيثمي في \"المجمع\" ٢/ ١٠٨: رجاله موثقون.\n(^٢) رواه مسلم (٣٩٥).\n(^٣) انظر بسط هذِه المسألة وتخريج هذِه الأحاديث في \"الإنصاف\" و\"المجموع\" ٣/ ٢٨٨ - ٣١٣، \"نصب الراية\" ١/ ٣٢٣ - ٣٦٣، \"فتح الباري\" لابن رجب ٦/ ٣٨٨ - ٤٣٢، \"فتح الباري\" لابن حجر ٢/ ٢٢٧ - ٢٣١، \"التحقيق في أحاديث الخلاف\" ١/ ٣٤٣ - ٣٥٧.\n(^٤) انظر: \"المجموع\" ٣/ ٣١٨، \"المدونة\" ١/ ٦٩ - ٧٠، \"المغني\" ٢/ ١٥٦.","vol":"7","page":18},{"text":"وقال أبو حنيفة: لا تتعين بل تستحب. وفي رواية عنه: تجب ولا تشرط. قال: ولو قرأ غيرها من القرآن أجزأه (^١) وفي قدر الواجب روايات عنده.\nقال الرازي: وأصحها ما تناوله الاسم ولا يجب في غير الركعتين الأوليين عنده، وليس هذا محل الخوض في ذلك وبسطه، فإنه يطول، ومحله كتب الخلافيات.\nالحديث الثاني:\nحديث أبي هريرة قال: كَانَ رَسُولُ الله - ﷺ - يَسْكُتُ بَيْنَ التَّكْبِيرِ وَبَيْنَ القِرَاءَةِ إِسْكَاتَةً -قَالَ: أَحْسِبُهُ قَالَ: هُنَيَّةً- فَقُلْتُ: بِأَبِي وَأُمِّي يَا رَسُولَ اللهِ، إِسْكَاتُكَ بَيْنَ التَّكْبِيرِ وَالْقِرَاءَةِ مَا تَقُولُ؟ قَالَ: \"أَقُولُ: اللَّهُمَّ بَاعِدْ .. \" الحديث.\nوهو حديث أخرجه مسلم أيضًا (^٢) وهو دال على الاستفتاح.\nوخالف فيه مالك فقال: لا شيء بعد التكبير إلا قراءة الفاتحة، وكره السكوت؛ لأنه﵇ - لما علم الأعرابي قال: \"كبر، ثم اقرأ\" (^٣).\nأما ابن العربي فذكر عنه أنه كان يقول كلمات عمر بعد التكبير: سبحانك اللهم وبحمدك .. إلى آخره (^٤).\n_________\n(^١) \"بدائع الصنائع\" ١/ ١١١.\n(^٢) مسلم (٥٩٨) كتاب: المساجد، باب: ما يقال بين تكبيرة الإحرام والقراءة، ورمز فوقها بالأصل (د س ق) إشارة إلى أن الحديث عند أبي داود والنسائي وابن ماجه، وهو كذلك انظر: \"سنن أبي داود\" (٧٨١)، والنسائي ١/ ٥٠، وابن ماجه (٨٠٥).\n(^٣) سيأتي برقم (٧٥٧) باب: وجوب القراءة للإمام والمأموم.\n(^٤) \"عارضة الأحوذي\" ٢/ ٤١ - ٤٢.","vol":"7","page":19},{"text":"وقال الأوزاعي والشافعي وأحمد: يستحب (^١). وأخذ الشافعي بحديث عليّ الثابت في \"صحيح مسلم\": \"وجهت وجهي .. \" إلى آخره (^٢).\nوزاد عليه أبو يوسف التسبيح في أوله (^٣)، واقتصر عليه أبو حنيفة ومحمد، فقالا: يسبح (^٤)، وكذا قال أحمد، فيقول: سبحانك اللهم وبحمدك وتبارك اسمك وتعالى جدك ولا إله غيرك (^٥). والأصح وقفه على عمر كما قاله الدارقطني والحاكم وابن خزيمة والبيهقي (^٦). وهو في مسلم من حديث عبدة عنه، ولم يسمع منه. كما قاله أبو علي الجياني (^٧) وغيره وبعض أصحابنا. هذا الأول أيضًا.\nوفي \"المحيط\" من كتب الحنفية: يستحب قوله: وجهت وجهي (^٨)، قبل التكبير، وقيل: لا يستحب؛ لتطويل القيام مستقبل القبلة من غير\n_________\n(^١) انظر: \"المجموع\" ٣/ ٢٧٥ - ٢٧٩، \"المستوعب\" ٢/ ١٣٧، \"الشرح الكبير\" ٣/ ٤٢٥ - ٤٢٩.\n(^٢) مسلم برقم (٧٧١) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٠٠.\n(^٤) انظر: \"مختصر الطحاوي\" ص ٢٦.\n(^٥) انظر: \"المستوعب\" ٢/ ١٣٧، \"المغني\" ٢/ ١٤٢.\n(^٦) \"سنن الدارقطني\" ١/ ٦٩٩ كتاب: الصلاة، باب: دعاء الاستفتاح بعد التكبير، ورواه من عدة وجوه مرفوعًا وموقوفًا، \"المستدرك\" ١/ ٢٣٥ كتاب: الصلاة، باب: دعاء افتتاح الصلاة. ورواه موقوفًا وقال: وقد أسند هذا الحديث عن عمر ولا يصح، \"صحيح ابن خريمة\" ١/ ٢٤٠ (٤٧١) كتاب: الصلاة، باب: إباحة الدعاء بعد التكبير وقبل القراءة، \"السنن الكبرى\" ٢/ ٣٤ - ٣٥ كتاب: الصلاة، باب: الاستفتاح بسبحانك اللهم وبحمدك.\n(^٧) \"تقييد المهمل\" ٣/ ٨٠٩. ووافقه القاضي عياض وأثنى على كلامه هذا في \"إكمال المعلم\" ٢/ ٢٨٩. وللنووي إجابة على هذا الإشكال. انظره في \"شرح مسلم\" ٤/ ١١١ - ١١٢.\n(^٨) \"المحيط البرهاني\" ٢/ ١١٠.","vol":"7","page":20},{"text":"صلاة، وإنما قدم الشافعي الاستفتاح بـ \"وجهت وجهي .. \"؛ لموافقة ألفاظ القرآن، وإلا فحديث أبي هريرة في الباب أقوى منه.\nوأجاب عنه ابن الجوزي بأنه كان في أول الأمر أو في النافلة. قلت: في النسائي من حديث محمد بن مسلمة أنه - ﵇ - كان إذا قام يصلي تطوعًا (^١) قاله. لكن في \"صحيح أبي حاتم بن حبان\": كان إذا قام إلى الصلاة المكتوبة قاله (^٢).\nوقال ابن قدامة: العمل به متروك، فإنا لا نعلم أحدًا استفتح بالحديث كله، وإنما يستفتحون بأوله (^٣) وهو عجيب منه!\nقال الشافعي في \"الأم\" باستحباب جميعه (^٤). وممن نقله عنه: ابن الأثير في \"شرح المسند\"، وأما المزني فروى عنه إلى قوله: والمسلمين (^٥). وهو في حق الإِمام فقط. ووقع في ابن بطال أن الشافعي قال: أحب للإمام أن تكون له سكتة بين التكبير والقراءة؛ ليقرأ المأموم فيها. ثم قال: وحديث أبي هريرة يرد على العلة التي علل بها الشافعي هذِه السكتة؛ لأن أبا هريرة سأل الشارع عنها فقال: \"أقول: اللهم باعد .. \" إلى آخره، ولو كانت ليقرأ من وراء الإمام فيها لذكر ذلك، فبين أن السكتة لغير ما قاله الشافعي (^٦).\n_________\n(^١) النسائي ٢/ ١٣١ كتاب: الافتتاح.\n(^٢) \"صحيح ابن حبان\" ٥/ ٦٨ - ٧١ (١٧٧١ - ١٧٧٢) كتاب: الصلاة، باب: صفة الصلاة. من حديث علي بن أبي طالب، وهو في \"صحيح مسلم\" (٧٧١).\n(^٣) \"المغني\" ٢/ ١٤٥.\n(^٤) \"الأم\" ١/ ٩٢.\n(^٥) \"الشافي شرح مسند الشافعي\" ١/ ٥٣٧.\n(^٦) \"شرح ابن بطال\" ٢/ ٣٦١ - ٣٦٢.","vol":"7","page":21},{"text":"وهذا الذي قاله عن الشافعي غلط من أصله فإن الذي استحبه الشافعي السكتة فيها؛ لأجل قراءة المأموم الفاتحة إنما هو السكتة الثالثة بعد قوله: آمين، فتنبه لذلك، ثم قال ابن بطال: ولو كانت هذِه السكتة فيما واظب عليها الشارع لم يخف ذلك، ولنقلها أهل المدينة عيانًا وعملًا، فيحتمل أنه - ﵇ - فعلها في وقت ثم تركها، فتركها واسع (^١).\nقلت: الحديث ورد بلفظ: كان إذا قام إلى الصلاة، وبلفظ: كان إذا قام يصلي تطوعًا. وبلفظ: كان إذا قام إلى الصلاة المكتوبة قاله. وكان هنا تشعر بكثرة الفعل أو المداومة عليه.\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nقوله: (إسكاتة): هو بكسر الهمزة: إفعالة من السكوت.\nقال ابن التين: معناه: سكوتًا يقتضي كلامًا بعده أو قراءة مع قصر المدة. والمراد بالسكوت هنا سكوت عن الجهر لا سكوت مطلق عن القول لا عن الذكر والدعاء بدليل قوله بعده: ما تقول؟ فإنه مشعر بأنه فهم في سكوته قولًا.\nثانيها:\n(هنية) القليل من الزمان، وأصله: هنة، ثم صغر هنية -كما في رواية الكتاب- ثم أبدلت الياء المشددة هاء في رواية أخرى (^٢). وضبطها\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٦٢.\n(^٢) أخرج هذِه الرواية النسائي ٢/ ١٢٨ - ١٢٩ كتاب: الافتتاح، باب: الدعاء بين التكبير والقراءة، وابن حبان في ٥/ ٧٦ - ٧٧ (١٧٧٦ - ١٧٧٧). كتاب: الصلاة، باب: صفة الصلاة، وابن خزيمة ٣/ ٦٣ (١٦٣٠) كتاب: الصلاة، باب: الرخصة في خصوصية الإمام نفسه بالدعاء دون المأمومين.","vol":"7","page":22},{"text":"القرطبي بالهمز عن رواية الجمهور (^١). وخالف النووي في \"شرحه لمسلم\" فقال: من همزها فقد أخطأ (^٢).\nثالثها:\nفيه تفدية الشارع بالأباء والأمهات، وهو إجماع، وهل يجوز تفدية غيره من المؤمنين؟ فيه مذاهب أصحها: نعم بلا كراهة، وثانيها: المنع وذلك خاص به، وثالثها: يجوز تفدية العلماء الصالحين الأخيار دون غيرهم؛ لأنهم هم الوراث المنتفع بهم بخلاف غيرهم (^٣). رابعها: المراد بالمباعدة ترك المؤاخذة، وكذا الغسل. والدنس: الوسخ، ولا شك أنه في الثوب الأبيض أظهر من غيره من الألوان، ولذا وقع التشبيه به.\nوقوله: \"بالماء والثلج والبرد\": فيه استعارة للمبالغة في التنظيف من الذنوب، والمراد: أذاقه لذة غفران ذنوبه. وقد أوضحت الكلام على هذا الحديث في \"شرح العمدة\" فليراجع منه (^٤).\nوفي \"مسند البزار\" الأمر بذلك أخرجه من حديث خبيب بن سليمان بن سمرة عن أبيه، عن جده أن رسول الله - ﷺ - قال: \"إذا صلى أحدكم فليقل: اللهم باعد بيني وبين خطيئتي كما باعدت بين المشرق والمغرب، اللهم إني أعوذ بك أن تصد عني بوجهك يوم القيامة، اللهم نقني من الخطايا كما ينقى الثوب الأبيضج من الدنس، اللهم\n_________\n(^١) \"المفهم\" ٢/ ٢١٦.\n(^٢) \"صحيح مسلم بشرح النووي\" ٥/ ٩٦.\n(^٣) انظر: \"الإعلام\" ٣/ ١٦ - ١٧.\n(^٤) \"الإعلام\" ٣/ ٥.","vol":"7","page":23},{"text":"أحيني مسلمًا وأمتني مسلمًا\" (^١)، خبيب ووالده، وثقهما ابن حبان (^٢) فردُّ ابن القطان حديثه لجهالتهما غير جيد (^٣).\nقال الشافعي: قال بعض من خالفنا: استفتح بسبحانك اللهم وبحمدك. وأن أول ما يبدأ بقوله وفعله ما كان في كتاب الله تعالى وسنة رسوله، قال: قد رويت هذا القول عن النبي - ﷺ - من حديث بعض أهل مدينتكم، قلنا له ولبعض من حضره: أحافظٌ من رويت عنه هذا القول وتحتج بحديثه؟ قال عامة من حضره: لا ليس بحافظ. قال: قلت: فكيف يجوز أن يعارض برواية من لا يحفظ ولا يقبل حديث مثله على الانفراد رواية من يحفظ ويثبت حديثه؟ (^٤)\nقال البيهقي في \"المعرفة\": وإنما أراد أبو عبد الله حديث حارثة عن عائشة (^٥). أي: في أبي داود والترمذي والدارقطني.\nقال الترمذي: لا نعرفه من حديث عائشة إلا من هذا الوجه.\nوأعله أبو داود، وقال الدارقطني: ليس بقوي. وقال البيهقي: غير محفوظ. وأما الحاكم فصححه من طريق أبي داود على شرط الشيخين ثم قال: وله شاهد صحيح الإسناد، فذكر حديث حارثة، قال: وإن لم يكن مالك يرضاه فقد رضيه أقرانه من الأئمة، قال: ولا أحفظ في\n_________\n(^١) \"البحر الزخار\" ١٠/ ٤٥٦ (٤٦٢٨)، باب: ما يستفتح به الصلاة. قال الهيثمي في \"المجمع\" ٢/ ١٠٦: إسناده ضعيف. وقال الحافظ ابن رجب في \"الفتح\" ٦/ ٣٧٦: حديث غريب، إسناده فيه ضعف.\n(^٢) \"الثقات\" ٤/ ٣١٤، ترجمة سليمان بن سمرة، ٦/ ٢٧٤ ترجمة خبيب بن سليمان.\n(^٣) \"بيان الوهم والإيهام\" ٣/ ٣٦٧ (١١١٠)، ٥/ ١٣٨ (٢٣٧٩). قال ابن القطان في الموضع الأول: علة حديث سمرة، هي الجهل بحال خبيب وأبيه. اهـ. بتصرف.\n(^٤) نقل كلام الشافعي هذا البيهقي في \"معرفة السنن والآثار\" ٢/ ٣٤٥ - ٣٤٦.\n(^٥) \"المعرفة\" ٢/ ٣٤٦.","vol":"7","page":24},{"text":"قوله: \"سبحانك اللهم وبحمدك\" أصح من هذين الحديثين.\nقلت: الأول من رواية أبي الجوزاء عن عائشة، وبينهما انقطاع كما نبه عليه أبو عمر في \"تمهيده\" (^١).\n_________\n(^١) خلاصة ما ذكره المصنف -﵀- أن حديث عائشة هذا روي من طريقين:\nالأول: عن طلق بن غنام، عن عبد السلام بن حرب الملائي، عن بديل بن ميسرة، عن أبي الجوزاء، عن عائشة. رواه من هذا الطريق أبو داود (٧٧٦)، والدارقطني ١/ ٢٢٩، والحاكم ١/ ٢٣٥، والبيهقي في \"السنن\" ٢/ ٣٤ - ٣٥، وفي \"المعرفة\" ٢/ ٣٤٧ - ٣٤٨ (٣٠٠٢).\nقال أبو داود: وهذا الحديث ليس بالمشهور، لم يروه إلا طلق بن غنام، وقد روى قصة الصلاة عن بديل جماعة لم يذكروا فيه شيئًا من هذا. وقال الدارقطني: ليس هذا الحديث بالقوي. وقال البيهقي في \"المعرفة\": ليس بمحفوظ. ومال المصنف إلى تقويته في \"البدر المنير\" ٣/ ٥٣٣ وقال: لكنه مرسل، فإنه من رواية أبي الجوزاء عن عائشة. وقال الحافظ في \"التلخيص\" ١/ ٢٢٦: رجال إسناده ثقات، لكن فيه انقطاع. وصححه الألباني في \"صحيح أبي داود\" (٧٤٩).\nالطريق الثاني: عن أبي معاوية، عن حارثة بن أبي الرجال عن عمرة عن عائشة.\nورواه من هذا الطريق الترمذي (٢٤٣)، وابن ماجه (٨٠٦)، وابن خزيمة ١/ ٢٣٩ (٤٧٠)، والدارقطني ١/ ٣٠١، والحاكم كما في \"إتحاف المهرة\" ١٧/ ٧٣٠ - ٧٣١ (٢٣١٣٦)، والبيهقي في \"سننه\" ٢/ ٣٤، وفي \"المعرفة\"٢/ ٣٤٦.\nتنبيه هام: الحديث بهذا الإسناد سقط من مطبوع \"المستدرك\"، لذا عزوناه \"للإتحاف\" وقد علق محقق \"الإتحاف\" -وقد وضع إسناد الحاكم للحديث وقوله: صحيح الإسناد بين هلالين أو قوسين- قال: ما بين الهلالين ساقط من المطبوع، وهو موجود في أجل مخطوطة رواق المغاربة \"للمستدرك\" ١/ ١١٥/ أ. اهـ.\nقال ابن خزيمة: حارثة ليس من يحتج أهل الحديث بحديثه. وقال البيهقي في \"السنن\": وهذا لم نكتبه إلا من حديث حارثة بن أبي الرجال، وهو ضعيف. وزاد في \"المعرفة\": لا يحتج به، ضعفه ابن معين وأحمد والبخاري وغيرهم. وضعفه الحافظ أيضًا في \"التلخيص\" ١/ ٢٢٩ بحارثة. وقال الألباني في \"صحيح أبي داود\" ٣/ ٣٦٥: بهذين الطريقين يأخذ الحديث قوة، وله شواهد يرتقي بها إلى درجة الصحيح. وانظر: \"التمهيد\" ٢٠/ ٢٠٥ - ٢٠٦، \"نتائج الأفكار\" ١/ ٣٩٦ - ٤٠٠.","vol":"7","page":25},{"text":"وفي الدارقطني من حديث جابر: كان - ﷺ - يستفتح الصلاة بسبحانك اللهم وبحمدك.\nقال ابن الجوزي وابن قدامة: رجال إسناده كلهم ثقات.\nوضعفه البيهقي. وقال أبو زرعة. كذب لا أصل له (^١).\n_________\n(^١) حديث جابر بهذا اللفظ رواه البيهقي ٢/ ٣٥ من طريق بشر بن شعيب بن أبي حمزة، عن أبيه شعيب بن أبي حمزة، عن محمد بن المنكدر، عن جابر أن رسول الله كان إذا استفتح الصلاة قال: \"سبحانك اللهم وبحمدك وتبارك اسمك وتعالى جدك ولا إله غيرك، وجهت وجهي للذي فطر السموات والأرض حنيفًا وما أنا من المشركين، إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين لا شريك له\". أما الدارقطني فرواه ١/ ٢٩٨ من طريق شريح بن يزيد، عن شعيب بن أبي حمزة به بلفظ: كان إذا استتفتح الصلاة قال: \"إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين .. \" الحديث.\nوليس فيه القطعة التي ذكرها المصنف. ورواه من هذا الطريق وبهذا اللفظ أيضًا، النسائي ٢/ ١٢٩، الطبراني في \"مسند الشاميين\" ٤/ ١٤٩ - ١٥٠ (٢٩٧٤)، وفي \"الدعاء\" ٢/ ١٠٣٠ - ١٠٣١ (٤٤٩)، وابن الجوزي في \"التحقيق\" ١/ ٣٤٢.\nوقال الحافظ في \"نتائج الأفكار\" ١/ ٤٠٥: سنده جيد، وقال في ١/ ٤٠٩: سنده قوي.\nتتمة هامة: الحديث الذي رواه الدارقطني باللفظ الذي ذكره المصنف -﵀- رواه ١/ ٢٩٨ - ٢٩٩ عن أبي سعيد الخدري.\nورواه أيضًا أبو داود (٧٧٥)، والترمذي (٢٤٢)، والنسائي ٢/ ١٣٢، وابن ماجه (٨٠٤)، وأحمد ٣/ ٥٠، ٦٩، والبيهقي ٢/ ٣٤، وفي \"المعرفة\" ٢/ ٣٤٨ (٣٠٠٥)، وابن الجوزي في \"التحقيق\" ١/ ٣٤١ (٤٤١)، والحافظ في \"نتائج الأفكار\" ١/ ٤٠٢.\nفيقول -والله أعلم- أن المصنف -﵀- قد جانب الصواب لما ذكر هذا الحديث فذكره عن جابر، أو أنه خطأ من الناسخ، والله اعلم.\nونقل المصنف عن ابن قدامة كلامه على هذا الحديث ففيه نظر؛ لأن ابن قدامة لم يقل هذا الكلام على حديث جابر ولا حديث أبي سعيد، بل قاله على حديث أنس =","vol":"7","page":26},{"text":"قلت: ويلي حديث أبي هريرة وعلي (^١) في الصحة، حديث أنس الثابت في \"صحيح مسلم\" أن رجلًا جاء إلى الصلاة وقد حفزه النفس فقال: الله أكبر الحمد لله حمدًا كثيرًا طيبًا مباركًا فيه، فلما قضى رسول الله - ﷺ - صلاته قال: \"أيكم المتكلم فإنه لم يقل بأسًا لقد رأيت اثني عشر ملكًا يبتدرونها أيهما يرفعها\" (^٢).\nوفي الباب عدة أحاديث لا تقاوم بما ذكرناه.\n_________\n= الذي رواه الدارقطني ١/ ٣٠٠ فقال في \"المغني\" ٢/ ١٤٤: وعن أبي سعيد، عن النبي - ﷺ - مثله، رواه النسائي والترمذي، ورواه أنس وإسناد حديثه كلهم ثقات، رواه الدارقطني.\nوحديث أبي سعيد ضعفه النووي في \"المجموع\" ٣/ ٢٧٧، وخالفه الحافظ فحسنه في \"نتائج الأفكار\" ١/ ٤٠٢ - ٤٠٣، وكذا الألباني فقال في \"صحيح أبي داود\" (٧٤٨): إسناده صحيح.\n(^١) حديث أبي هريرة هو حديث الباب (٧٤٤)، ورواه مسلم (٥٩٨). وحديث علي رواه مسلم (٧٧١).\n(^٢) \"صحيح مسلم\" (٦٠٠) كتاب: المساجد، باب: ما يقال بين تكبيرة الإحرام والقراءة.","vol":"7","page":27},{"text":"<span data-type='title' id=toc-696>٩٠ - باب</span>\n٧٤٥ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ قَالَ: أَخْبَرَنَا نَافِعُ بْنُ عُمَرَ قَالَ: حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ؛ عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ أَنَّ النَّبِيَّ - ﷺ - صَلَّى صَلَاةَ الْكُسُوفِ، فَقَامَ فَأَطَالَ الْقِيَامَ، ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ، ثُمَّ قَامَ فَأَطَالَ الْقِيَامَ، ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ، ثُمَّ رَفَعَ، ثُمَّ سَجَدَ فَأَطَالَ السُّجُودَ، ثُمَّ رَفَعَ، ثُمَّ سَجَدَ فَأَطَالَ السُّجُودَ، ثُمَّ قَامَ فَأَطَالَ الْقِيَامَ، ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ، ثُمَّ رَفَعَ فَأَطَالَ الْقِيَامَ ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ، ثُمَّ رَفَعَ فَسَجَدَ فَأَطَالَ السُّجُودَ، ثُمَّ رَفَعَ، ثُمَّ سَجَدَ فَأَطَالَ السُّجُودَ، ثُمَّ انْصَرَفَ فَقَالَ: \"قَدْ دَنَتْ مِنِّي الْجَنَّةُ حَتَّى لَوِ اجْتَرَأْتُ عَلَيْهَا لَجِئْتُكُمْ بِقِطَافٍ مِنْ قِطَافِهَا، وَدَنَتْ مِنِّي النَّارُ حَتَّى قُلْتُ: أَيْ رَبِّ، وَأَنَا مَعَهُمْ؟ فَإِذَا امْرَأَةٌ -حَسِبْتُ أَنَّهُ قَالَ- تَخْدِشُهَا هِرَّةٌ قُلْتُ: مَا شَأْنُ هَذِهِ؟ قَالُوا: حَبَسَتْهَا حَتَّى مَاتَتْ جُوعًا، لَا أَطْعَمَتْهَا، وَلَا أَرْسَلَتْهَا تَأْكُلُ\" -قَالَ نَافِعٌ: حَسِبْتُ أَنَّهُ قَالَ: -\"مِنْ خَشِيشِ -أَوْ خُشَاشِ- الأَرْضِ\". [٢٣٦٤ - فتح: ٢/ ٢٣١]\nذكر فيه حديث أسماء بنت أبي بكر ﵂ أَنَّ النَّبِيَّ - ﷺ - صَلَّى صَلَاةَ الكُسُوفِ، فقام وأطال القيام .. الحديث بطوله.\nوسيأتي إن شاء الله تعالى في بابه، وفي كتاب: الشرب (^١). وقد سلف طرف منه في رؤية الجنة والنار، في باب: من أجاب الفتيا بإشارة اليد والرأس (^٢)، وحذفه ابن بطال من \"شرحه\"، وكذا أبو نعيم، ولما ذكره الإسماعيلي قال: بلا ترجمة وانظر وجه مناسبته لها. والذي ظهر لي فيه أن الإمام له أن ينظر ما أمامه، فإن الشارع رأى الجنة والنار في الصلاة.\n_________\n(^١) سيأتي برقم (٢٣٦٤) باب: فضل سقي الماء.\n(^٢) برقم (٨٦) كتاب العلم.","vol":"7","page":28},{"text":"وقد ذكر بعده حكم رفع البصر إلى الإِمام وإلى السماء.\nوقوله: (\"اجترأت\") أي: أقدمت. والقطاف: العنقود.\nوقوله: (\"وأنا معهم\"): كذا هنا. وفي ابن ماجه: \"وأنا فيهم\" (^١).\nقال الإسماعيلي: والصحيح: \"وأنا معهم\" وقد يسقط ألف الاستفهام في مواضع.\nوقال ابن الجوزي: \"وأنا معهم\": استفهام أسقط منه الألف.\nوفيه: أن الجنة والنار مخلوقتان وهو مذهب أهل السنة.\nوقوله: (\"فإذا امرأة\") أي: حميرية كما جاء في بعض الروايات (^٢).\nوقوله: (\"تخدشها هرة\") قال ابن الأثير: خدش الجلد: قشره بعود أو نحوه (^٣).\nو(الخشاش): مثلث الخاء: هو هوامها.\n_________\n(^١) \"سنن ابن ماجه\" (١٢٦٥).\n(^٢) رواه مسلم (٩٠٤) كتاب: صلاة الكسوف، باب: ما عُرض على النبي - ﷺ - في صلاة الكسوف من أمر الجنة والنار، وأحمد ٣/ ٣٧٤ من حديث جابر.\n(^٣) \"النهاية في غريب الحديث\" ٢/ ١٤.","vol":"7","page":29},{"text":"<span data-type='title' id=toc-697>٩١ - باب رَفْ البَصَرِ إِلَى الإِمَامِ في الصَّلَاةِ</span>\nوَقَالَتْ عَائِشَةُ: قَالَ النَّبِيُّ - ﷺ - فِي صَلَاةِ الكُسُوفِ: \"فَرَأَيْتُ جَهَنَّمَ يَحْطِمُ بَعْضُهَا بَعْضًا حِينَ رَأَيْتُمُونِي تَأَخَّرْتُ\". [انظر: ١٠٤٤ - فتح: ٢/ ٢٣١]\n\n٧٤٦ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنْ أَبِي مَعْمَرٍ قَالَ: قُلْنَا لِخَبَّابٍ: أَكَانَ رَسُولُ اللهِ - ﷺ - يَقْرَأُ فِي الظُّهْرِ وَالْعَصْرِ؟ قَالَ: نَعَمْ. قُلْنَا: بِمَ كُنْتُمْ تَعْرِفُونَ ذَاكَ؟ قَالَ: بِاضْطِرَابِ لِحْيَتِهِ. [٧٦٠، ٧٦١، ٧٧٧ - فتح: ٢/ ٢٣٢]\n\n٧٤٧ - حَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا شُعْبَةُ قَالَ: أَنْبَأَنَا أَبُو إِسْحَاقَ قَال: سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ يَخْطُبُ قَالَ: حَدَّثَنَا البَرَاءُ -وَكَانَ غَيْرَ كَذُوبٍ- أَنَّهُمْ كَانُوا إِذَا صَلَّوْا مَعَ النَّبِيِّ - ﷺ - فَرَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَامُوا قِيَامًا، حَتَّى يَرَوْنَهُ قَدْ سَجَدَ. [انظر: ٦٩٠ - مسلم: ٤٧٤ - فتح: ٢/ ٢٣٢]\n\n٧٤٨ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ ﵄ قَالَ: خَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَصَلَّى، قَالُوا: يَا رَسُولَ اللهِ، رَأَيْنَاكَ تَنَاوَلُ شَيْئًا فِي مَقَامِكَ، ثُمَّ رَأَيْنَاكَ تَكَعْكَعْتَ. قَالَ: \"إِنِّى أُرِيتُ الْجَنَّةَ، فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا\". [انظر: ٢٩ - مسلم: ٩٠٧ - فتح: ٢/ ٢٣٢]\n\n٧٤٩ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ قَالَ: حَدَّثَنَا فُلَيْحٌ قَالَ: حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: صَلَّى لَنَا النَّبِيُّ - ﷺ - ثُمَّ رَقَا الْمِنْبَرَ، فَأَشَارَ بِيَدَيْهِ قِبَلَ قِبْلَةِ الْمَسْجِدِ ثُمَّ قَالَ: \"لَقَدْ رَأَيْتُ الآنَ مُنْذُ صَلَّيْتُ لَكُمُ الصَّلَاةَ الجَنَّةَ وَالنَّارَ مُمَثَّلَتَيْنِ فِي قِبْلَةِ هَذَا الْجِدَارِ، فَلَمْ أَرَ كَالْيَوْمِ فِي الْخَيْرِ وَالشَّرِّ\" ثَلَاثًا. [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ٢/ ٢٣٢]\nوَقَالَتْ عَائِشَةُ: قَالَ النَّبِيُّ - ﷺ - فِي صَلَاةِ الكُسُوفِ: \"فَرَأَيْتُ جَهَنَّمَ يَحْطِمُ بَعْضُهَا بَعْضًا حِينَ رَأَيْتُمُونِي تَأَخَّرْتُ\".","vol":"7","page":30},{"text":"وهذا يأتي مسندًا في باب: إذا انفلتت الدابة في الصلاة (^١).\nثم ساق حديث أبي معمر -واسمه عبد الله بن سخبرة- قُلْنَا لِخَبَّابٍ: أَكَانَ رَسُولُ الله - ﷺ - يَقْرَأ في الظُّهْرِ وَالْعَصْرِ؟ قَالَ: نَعَمْ. فقُلْنَا: بِمَ كُنْتُمْ تَعْرِفُونَ ذَلكَ؟ قَالَ: بِاضْطِرَابِ لِحْيَتِهِ.\nوحديث البراء أَنَّهُمْ كَانُوا إِذَا صَلَّوْا مَعَ النَّبِيِّ - ﷺ - فَرَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَامُوا قِيَامًا، حَتى يَرَوْنَهُ قَدْ سَجَدَ.\nوحديث ابن عباس: في تكعكعه فيها.\nوحديث أنس: في رؤيته - ﵇ - الجنة والنار فيها.\nوهذا سلف في باب: عظة الإِمام الناس في إتمام الصلاة (^٢).\nوقد اختلف العلماء في أي موضع ينظر المصلي في صلاته؟\nفقال الكوفيون (^٣) والشافعي (^٤) إسحاق وأبو ثور (^٥): ينظر إلى موضع سجوده.\nوروي ذلك عن إبراهيم وابن سيرين (^٦).\nقال الشافعي: وهو أقرب إلى الخشوع (^٧).\n_________\n(^١) سيأتي برقم (١٢١٢) كتاب: العمل في الصلاة.\n(^٢) برقم (٤١٩). كتاب: الصلاة.\n(^٣) انظر: \"الأصل\" ١/ ٨، \"مختصر اختلاف العلماء\" ١/ ٢٠٠، \"الاختيار\" ١/ ٦٦.\n(^٤) انظر: \"الأوسط\" ٣/ ٢٧٣، \"معرفة السنن والآثار\" ٣/ ٢٠٥، \"حلية العلماء\" ٢/ ٨٢.\n(^٥) انظر: \"الأوسط\" ٣/ ٢٧٣، \"شرح ابن بطال\" ٢/ ٣٦٣.\n(^٦) روى ذلك عنهم ابن أبي شيبة في \"مصنفه\" ٢/ ٦٤ (٦٥٠١، ٦٥٠٢).\n(^٧) لم أقف على هذا القول للشافعي، لكن ورد ما يدل عليه من قوله كما في \"معرفة السنن والآثار\" ٣/ ٢٠٥ حيث قال: واستحب الشافعي في كتاب البويطي أن ينظر المصلّي في صلاته إلى موضع سجوده، قال: وإن رمى بصره أمامه كان خفيفًا والخشوع أفضل، ولا يلتفت في صلاته يمينًا ولا شمالًا. اهـ. والله اعلم.","vol":"7","page":31},{"text":"وفيه حديث من طريق ابن عباس في \"كامل ابن عدي\" ليس من شرط هذا الصحيح، بل فيه رجل مجهول منكر الحديث (^١). نعم السنة أن لا يجاوز بصره إشارته في التشهد لحديث ابن الزبير في \"سنن أبي داود\" بإسناد جيد صحيح (^٢).\nواستثنى بعض أصحابنا ما إذا كان مشاهد الكعبة فإنه ينظر إليها (^٣).\nقال القاضي الحسين (^٤): ينظر إلى موضع سجوده في حال قيامه، إلى قدميه في ركوعه، وإلى أنفه في سجوده وحجره في تشهده؛ لأن امتداد النظر يلهي فإذا قصر كان أولى (^٥).\nوقال مالك: ينظر أمامه، وليس عليه أن ينظر إلى موضع سجوده\n_________\n(^١) رواه ابن عدي في \"الكامل\" ٦/ ٣١٣، فقال: حدثنا منصور بن سلمة، حدثنا أبو التقي: هشام بن عبد الملك، ثنا بقية، قال: حدثني علي بن أبي علي القرشي، قال: حدثني ابن جريج، عن عطاء، عن ابن عباس قال: كان رسول الله - ﷺ - إذا قام إلى الصلاة لم ينظر إلا إلى موضع سجوده.\n(^٢) أبو داود (٩٩٠)، ورواه أيضًا: النسائي ٣/ ٣٩، وأحمد ٤/ ٣، وابن خزيمة ١/ ٣٥٥ (٧١٨)، وابن حبان ٥/ ٢٧١ (١٩٤٤).\n(^٣) انظر: \"النجم الوهاج\" ٢/ ١٧٧، \"مغني المحتاج\" ١/ ١٨٠.\n(^٤) هو حسين بن محمد بن أحمد، العلامة شيخ الشافعية بخراسان، أبو عليّ المروذي، ويقال أيضًا: المرورذي، تفقه بأبي بكر القفال، له: \"التعليقة الكبرى\"، \"الفتاوى\" وغير ذلك، وكان من أوعية العلم، وكان يعرف بحبر الأمة، مات بمرو الروذ في المحرم سنة اثنتين وستين وأربعمائة.\nانظر ترجمته في: \"تهذيب الأسماء واللغات\" ١/ ١٦٤ - ١٦٥، \"وفيات الأعيان\" ٢/ ١٣٤ - ١٣٥، \"سير أعلام النبلاء\" ١٨/ ٢٦٠ - ٢٦٢، \"الطبقات\" للسبكي ٤/ ٣٥٦ - ٣٦٥.\n(^٥) عزاه النووي في \"المجموع\" ٣/ ٢٧٠، والدميري في \"النجم الوهاج\" ٢/ ١٧٧ إلى البغوي والمتولي. قلت: وهو قول بعض الحنفية، وقول شريك بن عبد الله. انظر: \"تبين الحقائق\" ١/ ١٠٨، \"المغني\" ٢/ ٣٩٠.","vol":"7","page":32},{"text":"وهو قائم، ولا يحد في موضع نظره حدًّا (^١).\nوأحاديث الباب تشهد له؛ لأنهم لو لم ينظروا إليه - ﵇ - ما رأوا تأخره حين عرضت عليه جهنم، ولا رأوا اضطراب لحيته، ولا استدلوا بذلك على قراءته، ولا نقلوا ذلك، ولا رأوا مناولة ما تناول في قبلته حين مثلت له الجنة.\nومثل هذا الحديث قوله - ﵇ -: \"إنما جعل الإمام ليؤتم به\" (^٢)؛ لأن الائتمام به لا يكون إلا بمراعاة حركاته في خفضه ورفعه.\nوإنما لم يأخذ - ﵇ - العنقود؛ لأنه من طعام الجنة وهو لا يفنى، ولا يؤكل في الدنيا إلا ما يفنى؛ لأن الله خلقها للفناء، فلا يكون فيها شيء من أمور البقاء (^٣).\nوقوله: في حديث البراء: (حتى يروه قد سجد) كذا بخط الدمياطي: (يروه)، وبخط شيخنا قطب الدين في \"شرحه\": يرونه، ثم\n_________\n(^١) انظر: \"المدونة\" ١/ ٧٣، \"التمهيد\" ١٧/ ٣٩٣، \"المنتقى\" ١/ ٢٨٩، \"الذخيرة\" ٢/ ١٦٦.\nوقد استدلوا على ذلك بقوله تعالى: ﴿فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ﴾ [البقرة: ١٤٤].\nقال القرطبي: في هذِه الآية حجة واضحة لما ذهب إليه مالك، ومن وافقه في أن المصلي حكمه أن ينظر أمامه لا إلى موضع سجوده. اهـ. \"الجامع لأحكام القرآن\" ٢/ ١٤٧. قال ابن المنذر في \"الأوسط\" ٣/ ٢٧٤ بعد أن ذكر قول مالك: وهذِه غفلة منه، استحب ماكره أهل العلم، وكره ما استحبوه مما هو أسلم للمصلي ولقد كان بن تحفُّظ أهل العلم في صلاتهم وحفظهم لأبصارهم أن قال بعضهم: إن لم يستطع ذلك غمض عينيه. اهـ.\n(^٢) جزء من حديث سلف برقم (٦٨٨) باب: إنما جعل الإمام ليأتم به من حديث عائشة.\n(^٣) انظر: \"شرح ابن بطال\" ٢/ ٣٦٣.","vol":"7","page":33},{"text":"قال: قال ابن التين: صوابه: يروه؛ لأنه منصوب. قال: وكذلك هو في بعض الروايات.\nو(التكعكع): التأخر. قال الخطابي: وأصله تكعع فأدخلت الكاف؛ لئلا يجمع بين حرفين من نوع واحد (^١).\nواعترض ابن التين فقال: يظهر لي أنه لئلا يجمع بين ثلاثة أحرف مثل: ﴿دَسَّهَا﴾ (^٢).\nوأما جمع حرفين فكثير.\nقوله: (\"لأكلتم منه ما بقيت الدنيا\") أي: لكان كلما أزيلت حبة عادت مكانها مثلها كما تعود في الجنة.\nوقوله في حديث أنس: (ثم رقى المنبر)، قال ابن التين: رويناه بكسر القاف، وكذا هو في القرآن قال تعالى ﴿أَو تَرْقَى في اَلسَّمَآءِ﴾ [الإسراء: من الآية ٩٣] قال: ووقع في بعض النسخ: رقى. بفتح القاف.\nوقوله: (\"ممثلتين في قبلة هذا الجدار\") يحتمل أن وقع ذلك وهما في مكانهما، وظاهر الحديث أنهما أدنيا له.\n_________\n(^١) \"أعلام الحديث\" ١/ ٤٩٠.\n(^٢) قال أبو زيد: أجل كعكعت: كععت، فاستثقلت العرب الجمع بين ثلاثة أحرف من جنس واحد ففرقوا بينهما بحرف مكرر، ومثله كفكفته عن ذلك، وأصله: كفّفته. اهـ. نظر: \"تهذيب اللغة\" ٤/ ٣١٥٤.\nوأما دسّاها، فقد قال الأنباري: أصلها: دسَّسَها، فاجتمعت الأمثال، فوجد الاستثقال، فأبدل من السين الأخيرة ياء، فصار: دسّيها، ثم قلبت الياء ألفًا لتحركها وانفتاح ما قبلها. اهـ. \"البيان في غريب إعراب القرآن\" ٢/ ٥١٧.","vol":"7","page":34},{"text":"<span data-type='title' id=toc-698>٩٢ - باب رَفْعِ البَصَرِ إِلَى السَّمَاءِ فِي الصَّلَاةِ</span>\n٧٥٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا ابْنُ أَبِي عَرُوبَةَ قَالَ: حَدَّثَنَا قَتَادَةُ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُمْ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَا بَالُ أَقْوَامٍ يَرْفَعُونَ أَبْصَارَهُمْ إِلَى السَّمَاءِ فِي صَلَاتِهِمْ؟! \". فَاشْتَدَّ قَوْلُهُ فِي ذَلِكَ حَتَّى قَالَ: \"لَيَنْتَهُنَّ عَنْ ذَلِكَ أَوْ لَتُخْطَفَنَّ أَبْصَارُهُمْ\". [فتح: ٢/ ٣٣٢]\nذكر فيه حديث أنس بن مالك: عن عَلِيّ بْن عَبْدِ الله، ثنا يَحْيَى بْنُ سَعِيدٍ، ثنا ابن أَبِي عَرُوبَةَ، ثنا قتادَةُ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُمْ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَا بَالُ أَقْوَام يَرْفَعُونَ أَبْصَارَهُمْ فِي صَلَاِتهِمْ؟! \". فَاشْتَدَّ قَوْلُهُ في ذَلِكَ حَتَّى قَالَ: \"لَيَنْتَهُنَّ عَنْ ذَلِكَ أَوْ لَتُخْطَفَنَّ أَبْصَارُهُمْ\".\nهذا الحديث من أفراد البخاري عن مسلم.\nقال علي بن المديني في \"علله الكبير\"، وعبد الله بن أحمد عن أبيه: حدثنا يونس بن أنس قال: حلف لي سعيد بن أبي عروبة: بالله ما كتبت عن قتادة شيئًا إلا أن أبا معشر كتب إليَّ أن اكتب له من تفسير قتادة.\nوأخرجه مسلم منفردًا به من حديث جابر بن سمرة وأبي هريرة (^١).\nوفي البيهقي من حديث محمَّد بن سيرين، عن أبي هريرة أن قوله تعالى: ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (٢)﴾ [المؤمنون: ٢] نزلت في ذلك، ثم قال: والصحيح إرساله (^٢)، وصحح شيخه الحاكم اتصاله على شرط الشيخين (^٣).\n_________\n(^١) \"صحيح مسلم\" ٤٢٨، ٤٢٩.\n(^٢) \"السنن الكبرى\" ٢/ ٢٨٣ كتاب: الصلاة، باب: لا يجاوز بصره موضع سجوده.\n(^٣) \"المستدرك\" ٢/ ٣٩٣. وقال: هذا حديث صحيح على شرط الشيخين لولا خلاف فيه على محمد -أي: ابن سيرين- فقد قيل عنه مرسلًا ولم يخرجاه. اهـ.","vol":"7","page":35},{"text":"والإجماع قائم على العمل بمقتضى الحديث، وأنه يكره رفع بصره إلى السماء (^١).\nوقال شريح لرجل رآه رفع بصره ويده إلى السماء: اكفف يدك واخفض بصرك فإنك لن تراه ولن تناله (^٢).\nواختلفوا في رفعه في الدعاء خارج الصلاة، كما قال القاضي: فكرهه شريح كما ذكرناه وآخرون (^٣).\nوذكر الطبري عن إبراهيم التيمي أنه قال: كان يكره أن يرفع الرجل بصره إلى السماء في الدعاء. يعني: في غير الصلاة (^٤).\nوجوزه الأكثرون وقالوا: إن السماء قبلة الدعاء كما أن الكعبة قبلة الصلاة (^٥) فلا ينكر رفع البصر إليها كما لا يكره رفع اليد. قال تعالى:\n_________\n(^١) نقل الإجماع على ذلك ابن بطال في \"شرحه\" ٢/ ٣٦٤.\n(^٢) رواه عنه ابن أبي شيبة في \"مصنفه\" ٢/ ٤٨ (٦٣٢٠).\n(^٣) انظر: \"إكمال المعلم\" ٢/ ٣٤١.\n(^٤) ذكره ابن بطال في \"شرحه\" ٢/ ٣٦٤.\n(^٥) اعلم رحمك الله تعالى أن السلف وأئمة المسلمين يقولون بأن الله فوق سماواته، مستوٍ على عرشه، بائن من خلقه كما دلّ على ذلك الكتاب والسنة وإجماع سلف الأمة، بل ودلّ عليه أيضًا العقل، والفطرة التي فطر الله عليها خلقه من إقرارهم به وقصدهم إياه - ﷾-، فإن أحببت يا عبد الله الإنصاف فقف مع نصوص القرآن والسنن؛ ثم انظر ما قاله الصحابة والتابعون وأئمة التفسير في هذِه الآيات، وما حكوه من مذاهب السلف، فإما أن تنطق بعلم وإما أن تسكت بحلم، ودع المراء والجدال، فإن المراء في القرآن كفر. \"العلو\" للذهبي ١/ ٢٤٧.\nقال إمام الأئمة ابن خزيمة: من لم يقل أن الله فوق سماواته على عرشه بائن من خلقه وجب أن يستتاب، فإن تاب وإلا ضربت عنقه ثم ألقي على مزبلة؛ لئلا يتأذى بريحه أهل القبلة ولا أهل الذمة. اهـ. \"مجموع الفتاوى\" ٥/ ٥٢.\nوقيل لابن المبارك: كيف نعرف ربنا؟ قال: بأنه فوق السماء السابعة على العرش =","vol":"7","page":36},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= بائن من خلقه. رواه الدارمي في \"الرد على الجهمية\" ص ٤٧.\nواعلم أن الذين ذهبوا إلى أن السماء قبلة الدعاء؛ قد توهموا أنه على القول بأن الله إذا كان فوق سماواته لكان في جهة، وإذا كان في جهة كان محدودًا وجسمًا، وهذا مردود لوجوه:\n١ - أنه لا يجوز إبطال دلالة النصوص بمثل هذِه التعليلات، ولو جاز هذا لأمكن كل شخص لا يريد ما يقتضيه النصّ أن يعلله بمثل هذِه العلل العليلة.\n٢ - أن ربَّ السماوات والأرض يستحيل عقلًا أن يصف نفسه بما يلزمه محذور ويلزمه محال أو يؤدي إلى نقص، كل ذلك مستحيل عقلا، فإن الله لا يصف نفسه إلا بوصف بالغ من الشرف والعلو والكمال ما يقطع جميع علائق أوهام المشابهة بينه وبين صفات المخلوقين على حد قوله: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾.\n٣ - أنه إن كان ما ذكر لازمًا العلو لزومًا صحيحًا فلنقل به؛ لأن لازم كلام الله ورسوله حق، إذ أن الله تعالى يعلم ما يلزم من كلامه وما لا يلزم، ولو كانت نصوص العلو تستلزم معنى فاسدًا لبينه، كما بين في الحديث القدسي: \"يا ابن آدم استطعمتك فلم تطعمني .. \" الحديث. \"آيات الأسماء والصفات\" للشنقيطي ص ٣٧، \"شرح العقيدة الواسطية\" لابن عثيمين ١/ ٣٥٤ - ٣٥٥.\nأما قولهم: إن السماء قبلة الدعاء كما أن الكعبة قبلة الصلاة فمردود من وجوه: أحدها: أن القول بأن السماء قبلة الدعاء، لم يقله أحد من سلف الأمة، ولا أنزل الله به من سلطان، وهذا من الأمور الشرعية الدينية، فلا يجوز أن يخفي على جميع سلف الأمة وعلمائها.\nالثاني: أن قبلة الدعاء هي قبلة الصلاة، فإنه يستحب للداعي أن يستقبل القبلة، وكان النبي - ﷺ - يستقبل القبلة في دعائه في مواطن كثيرة، فمن قال: إن للدعاء قبلة غير قبلة الصلاة أي إن له قبلتين، إحداهما الكعبة والأخرى السماء فقد ابتدع في الدين وخالف جماعة المسلمين.\nالثالث: أن القبلة هي ما يستقبله العابد بوجهه كما يستقبل الكعبة في الصلاة والدعاء والذكر والذبح ولذلك سميت وجهة، والاستقبال خلاف الاستدبار، فالاستقبال بالوجه والاستدبار بالدبر، فأمَّا ما حاذاه الإنسان برأسه أو يديه أو =","vol":"7","page":37},{"text":"﴿وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ (٢٢)﴾ (^١) [الذاريات: ٢٢].\nوقال ابن حزم: لا يحل ذلك، وبه قال طائفة من السلف قال: والعجب ممن يجيز صلاة من تعمد في صلاته عملًا صح النص بتحريمه عليه وشدة الوعيد (^٢).\n_________\n= جنبه، فهذا لا يسمى قبلة لا حقيقة ولا مجازًا، فلو كانت السماء قبلة الدعاء؛ لكان المشروع أن يوجه الداعي وجهه إليها، وهذا لم يشرع، والموضع الذي ترفع اليد إليه لا يسمى قبلة لا حقيقة ولا مجازًا.\nالرابع: أن أمر التوجه في الدعاء إلى الجهة العلوية مركوز في الفطر، والمستقبل للكعبة يعلم أن الله تعالى ليس هناك، بخلاف الداعي، فإنه يتوجه إلى ربّه وخالقه ويرجو الرحمة أن تنزل من عنده.\nانظر: \"شرح العقيدة الطحاوية\" ٢/ ٣٩٢، ويراجع ما ذكره ابن تيمية في \"بيان تلبيس الجهمية\" ٢/ ٤٣١ وما بعدها.\n(^١) انظر: \"إكمال المعلم\" ٢/ ٣٤١ \"المفهم\" ٢/ ٦٠، \"مسلم بشرح النووي\" ٤/ ١٥٢.\n(^٢) \"المحلى\" ٤/ ١٦، ١٧.","vol":"7","page":38},{"text":"<span data-type='title' id=toc-699>٩٣ - باب الالْتِفَاتِ فِي الصَّلَاةِ</span>\n٧٥١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا أَبُو الأَحْوَصِ قَالَ: حَدَّثَنَا أَشْعَثُ بْنُ سُلَيْمٍ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - عَنْ الاِلْتِفَاتِ فِي الصَّلَاةِ، فَقَالَ: \"هُوَ اخْتِلَاسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلَاةِ الْعَبْدِ\". [٣٢٩١ - فتح: ٢/ ٢٣٤]\n\n٧٥٢ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - صَلَّى فِي خَمِيصَةٍ لَهَا أَعْلَامٌ فَقَالَ: \"شَغَلَتْنِي أَعْلَامُ هَذِهِ، اذْهَبُوا بِهَا إِلَى أَبِي جَهْمٍ وَأْتُونِى بِأَنْبِجَانِيَّةٍ\". [انظر: ٣٧٣ - مسلم: ٥٥٦ - فتح: ٢/ ٢٣٤]\nذكر فيه حديث عائشة: سُئل رَسُولَ الله - ﷺ - عَنْ الالْتِفَاتِ في الصلاة، فَقَالَ: \"هُوَ اخْتِلَاسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلَاةِ العَبْدِ\".\nهذا انفرد البخاري أيضًا بإخراجه، بل لم يخرج مسلم فيه شيئًا.\nوتعجبت من الحاكم حيث قال في \"مستدركه\": اتفقا على إخراجه (^١).\nوطرقه الدارقطني في \"علله\" وقال: رفعه أصح من وقفه (^٢).\nوسلف فقهه، في باب من دخل ليؤم الناس.\nثم ذكر بعده حديث عائشة أيضًا أَنَّ النَّبِيَّ - ﷺ - صلَّى في خَمِيصَةٍ لَهَا أَعْلَامٌ فَقَالَ: \"شَغَلَتْنِي أَعْلَامُ هذِه، اذْهَبُوا بِهَا إلى أَبِي جَهْمٍ وَأْتُونِي بِأَنبِجَانِيَّةٍ\".\nوهذا الحديث سلف أيضًا في باب: إذا صلى في ثوب له أعلام (^٣).\n_________\n(^١) \"المستدرك\" ١/ ٢٣٧.\n(^٢) نقل ذلك أيضًا عنه ابن رجب في \"الفتح\" ٦/ ٤٤٥.\n(^٣) سبق برقم (٣٧٣) كتاب الصلاة.","vol":"7","page":39},{"text":"ووجه مناسبة إيراده هنا أن العلم إنما يكون على الكتف، ولا شك في كراهة الالتفات عند العلماء، بل قال المتولي (^١) من أصحابنا: إنه حرام (^٢)، لقوله - ﵇ -: \"لا يزال الله مقبلًا على العبد في صلاته ما لم يلتفت فإذا التفت انصرف عنه\"، رواه أبو داود والنسائي من حديث أبي ذر (^٣).\nوقال الحاكم في \"مستدركه\": صحيح الإسناد (^٤).\nوالأشهر عندنا: الكراهة (^٥)، وذلك أنه إذا التفت يمينًا وشمالًا ترك الإقبال على صلاته، وفارق الخشوع المأمور به في الصلاة؛ ولذلك جعله الشارع اختلاسًا للشيطان من الصلاة.\n_________\n(^١) هو العلامة، شيخ الشافعية، أبو سعد، عبد الرحمن بن مأمون بن علي النيسابوري المتُولِّي، دَرّس ببغداد بالنّظامية بعد الشيخ أبي إسحاق، ثم عزل بابن الصباغ ثم بعد مُديدة أُعيد إليها. تفقه بالقاضي حسين، وبأبي سهل أحمد بن عليّ ببخارى، وعلى الفوراني بمرو، وبرع وبذّ الأقران. له كتاب \"التتمة\" الذي تمَّم به كتاب \"الإبانة\" لشيخه الفوارني فعاجلته بمنية عن تكميله، انتهى فيه إلى الحدود، وله مختصر في الفرائض. مات ببغداد سنة ثمان وسبعين وأربعمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ١٣٣ - ١٣٤، \"سير أعلام النبلاء\" ١٨/ ٥٨٥ - ٥٨٦، \"الطبقات الكبرى\" للسبكي ٥/ ١٠٦ - ١٠٨.\n(^٢) انظر: \"النجم الوهاج\" ٢/ ٢٣٧، \"مغني المحتاج\" ١/ ٤٢١.\n(^٣) رواه أبو داود (٩٠٩)، والنسائي ٣/ ٨، وأحمد ٥/ ١٧٢، وابن خزيمة ١/ ٢٤٣ - ٢٤٤ (٤٨١، ٤٨٢)، وقال المنذري في \"مختصره\" ١/ ٢٤٩: أبو الأحوص هذا لا يعرف له اسم، وهو مولى بني ليث، وقيل: مولى بني غفار. ولم يرو عنه غير الزهري، قال يحيى بن سعيد: ليس هو بشيء، وقال أبو أحمد الكرابيسي: ليس بالمتين عندهم.\nوقال النووي في \"خلا صة الإحكام\" ١/ ٤٨٠: رواه أبو داود والنسائي بإسناد فيه رجل فيه جهالة، ولم يضعفه أبو داود فهو عنده حسن. وانظر: \"صحيح أبي داود\" (٨٤٣).\n(^٤) \"المستدرك\" ١/ ٢٣٦.\n(^٥) انظر: \"الحاوي\" ٢/ ١٨٨، \"البيان\" ٢/ ٣١٧، \"المجموع\" ٤/ ٢٩، \"أسنى المطالب\" ١/ ١٨٣.","vol":"7","page":40},{"text":"وأما إذا التفت لأمر يعنُّ له من أمر الصلاة أو غيرها فمباح له ذلك وليس من الشيطان (^١).\nوفيه حض على إحضار المصلي ذهنه ونيته لمناجاته ربه ولا يشتغل بأمر دنياه، وذلك [أن] (^٢) المرء لا يستطيع أن يخلص صلاته من الفكر في أمور في نياه؛ لأن الشارع أخبر أن الشيطان يأتي إليه في صلاته فيقول له: اذكر كذا، اذكر كذا (^٣)؛ لأنه موكل به في ذلك. وقد قال - ﵇ -: \"من صلى ركعتين لا يحدث فيهما نفسه غفر له ما تقدم من ذنبه\" (^٤)، وهذا إنما هو لمغالبة الإنسان، فمن جاهد شيطانه ونفثه وجبت له الجنة.\nوقد نظر - ﵇ - إلى عَلَم الخميصة وقال أنها شغلته، فهذا مما لا يستطاع على دفعه في الأعم.\n_________\n(^١) وإلى هذا ذهب جمهور الفقهاء من المالكية والشافعية والحنابلة واستدلوا على ذلك بحديث أبي بكر عندما التفت في الصلاة، فرأى رسول الله - ﷺ - فتأخر. يأتي برقم (٦٨٤)، ومسلم (٤٢١)، وبما رواه أبو داود (٩١٦) عن سهل بن الحنظلية قال: ثوب بالصلاة يعني صلاة الصبح فجعل رسول الله - ﷺ - يصلي وهو يلتفت إلى الشعب. قال أبو داود: وكان أرسل فارسًا إلى الشعب من الليل يحرس.\nوقد نظم بعضهم هذا المعنى فقال:\nوالالتفات في الصلاة يكره … إلا الحاجة فسهل أمره\nانظر: \"الاستذكار\" ٢/ ٣١٠، \"الذخيرة\" ٢/ ١٤٩، \"شرح منح الجليل\" ١/ ١٦٣، \"البيان\" ٢/ ٣١٨، \"المجموع\" ٤/ ٢٩، \"أسنى المطالب\" ١/ ١٨٣، \"المغني\" ٢/ ٣٩١، \"الفروع\" ١/ ٤٨٣، \"المبدع\"١/ ٤٧٦.\n(^٢) زيادة يقتضيها السياق.\n(^٣) جاء هذا المعنى في حديث سلف برقم (٦٠٨) باب: فضل التأذين، وهو بنصه عند مسلم (٣٨٩) كتاب: الصلاة، باب: فضل الأذان وهرب الشيطان عند سماعه.\n(^٤) رواه أحمد في \"مسنده\" ٤/ ١١٧ عن زيد بن خالد الجهني بلفظ: \"مَنْ توضأ فأحسن وضوءه ثمَّ صلَّى ركعتين لا يسهو فيهما، غفر الله له ما تقدم من ذنبه\". ورواه عنه أيضًا ٥/ ١٩٤ بلفظ: \"مَن صلى سجدتين لا يسهو فيهما؛ غفر الله له ما تقدم من ذنبه\".","vol":"7","page":41},{"text":"وقد اختلف السلف في ذلك، فممن كان لا يلتفت فيها الصديق (^١) والفاروق (^٢)، ونهى عنه أبو الدرداء (^٣)، وأبو هريرة (^٤).\nوقال ابن مسعود: إن الله لا يزال مقبلًا على العبد ما دام في صلاته، ما لم يحدث أو يلتفت (^٥).\nوقال عمرو بن دينار: رأيت ابن الزبير: يصلي في الحجر فجاءه حجر قدامه فذهب بطرف ثوبه فما التفت (^٦).\nوقال ابن أبي مليكة: إن ابن الزبير كان يصلي بالناس، فدخل سيل في المسجد، فما أنكر الناس من صلاته شيئًا حتى فرغ منها (^٧).\nوقال الحكم: من تأمل من عن يمينه أو شماله في الصلاة حتى يعرفه فليست له صلاة (^٨).\n_________\n(^١) من ذلك ما سيأتي برقم (٦٨٤) كتاب: الأذان، باب: من دخل ليؤم الناس، فجاء الإمام الأول، ومسلم (٤٢١) كتاب الصلاة، باب: تقديم الجماعة من يصلي بهم إذا تأخر الإمام ولم يخافوا مفسدة بالتقديم.\n(^٢) لم أقف على نصّ صريح في أن عمر بن الخطاب ما كان يلتفت في الصلاة، لكن روى ابن أبي شيبة في \"مصنفه\" ١/ ٣٩٥ (٤٥٣٣) ما يدل على نهيه عن ذلك، فعن زيد بن موهب أن عمر بن الخطاب رأى رجلًا صلى ركعتين بعد غروب الشمس وقبل الصلاة، فجعل فضربه بالدرة حين قضى الصلاة، فقال: لا تلتفت، لا تعب الركعتين.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٩٥ (٤٥٣٥).\n(^٤) رواه عبد الرزاق في \"مصنفه\" ٢/ ٢٥٧ (٣٢٧٠)، وابن أبي شيبة ١/ ٣٩٥ (٤٥٣٨).\n(^٥) رواه ابن أبي شيبة ١/ ٣٩٥ (٤٥٣٤)، والطبراني في \"الكبير\" ٩/ ٢٦٩ (٩٣٤٥) من طريق خالد الحذاء، عن أبي قلابة، عن ابن مسعود.\nقال الهيثمي في \"المجمع\" ٢/ ٨١: أبو قلابة لم يسمع من ابن مسعود.\n(^٦) رواه أحمد في \"الزهد\" ١/ ٢٤٩.\n(^٧) أورده ابن بطال في \"شرحه\" ٢/ ٣٦٥.\n(^٨) أورده ابن المنذر في \"الأوسط\" ٣/ ٩٧، بلفظ روينا، وروى ابن أبي شيبة في \"مصنفه\" ١/ ٣٩٥ (٤٥٤٥) عن الحكم أنه قال: إنّ من تمام الصلاة أن لا تعرف =","vol":"7","page":42},{"text":"وقال أبو ثور: إن التفت ببدنه كله أفسد صلاته (^١).\nوقال الحسن البصري: إذا استدبر القبلة استقبل صلاته، وإن التفت عن يمينه أو شماله مضى في صلاته (^٢).\nورخصت فيه طائفة؛ فقال ابن سيرين: رأيت أنس بن مالك: يشرف إلى الشيء في صلاته ينظر إليه (^٣).\nوقال معاوية بن قرة: قيل لابن عمر: إن ابن الزبير إذا قام في الصلاة لم يتحرك ولم يلتفت قال: لكنا نتحرك ونلتفت (^٤).\nوكان إبراهيم يلحظ يمينًا وشمالًا (^٥)، وكان ابن معقل يفعله (^٦).\nوقال عطاء: الالتفات لا يقطع الصلاة (^٧).\nوهو قول مالك (^٨) والكوفيين (^٩) والأوزاعي (^١٠).\n_________\n= من عن يمينك ولا من عن شمالك.\n(^١) أورده ابن المنذر في \"الأوسط\" ٣/ ٩٧، وابن عبد البر في \"التمهيد\" ٢١/ ١٠٣.\n(^٢) أورده سحنون في \"المدونة\" ١/ ١٠٣ من طريق الربيع عنه، وابن المنذر في \"الأوسط\" ٣/ ٩٧ بلفظ: روينا.\n(^٣) رواه ابن أبي شيبة ١/ ٣٩٦ (٤٥٥٢).\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ١/ ٣٩٦ (٤٥٥٣).\n(^٥) السابق ١/ ٣٩٦ (٤٥٥٥).\n(^٦) السابق ١/ ٣٩٦ (٤٥٥٦).\n(^٧) رواه عبد الرزاق في \"المصنف\" ٢/ ٢٥٦ (٣٢٦٦).\n(^٨) انظر: \"المدونة\" ١/ ١٠٣.\n(^٩) ذهب الحنفية إلى أن الالتفات على ثلاثة أضرب:\nالأول: مكروه: وهو أن يلوي عنقه يمينًا وشمالًا.\nالثاني: مباح: وهو أن ينظر بمؤخر عينيه يمنة ويسرة من غير أن يلوي عنقه.\nالثالث: مبطل: وهو أن يحول صدره عن القبلة.\nانظر: \"المبسوط\" ١/ ٢٥، \"بدائع الصنائع\" ١/ ٢١٥، \"منية المصلي\" ص ٢٣٣، \"تبيين الحقائق\" ١/ ١٦٣.\n(^١٠) انظر: \"الأوسط\" ٣/ ٩٧، \"نيل الأوطار\" ٢/ ١٣٩.","vol":"7","page":43},{"text":"وقال ابن القاسم (^١): فإن التفت بجميع جسده لا يقطع الصلاة (^٢).\nووجهه أنه - ﵇ - لم يأمر فيه بالإعادة حين أخبر أنه اختلاس من الشيطان، ولو وجبت فيه الإعادة لأمرنا بها؛ لأنه بعث معلمًا، كما أمر الأعرابي بالإعادة مرةً بعد أخرى (^٣).\nوقال المتولي -من أصحابنا-: إذا التفت وبدنه باقٍ إلى القبلة فلا تبطل صلاته، وإن صرف صدره عنها بطلت.\nوقال القفال في \"فتاويه\": إذا التفت في صلاته التفاتًا كثيرًا في حال قيامه، إن كان جميع قيامه كذلك بطلت صلاته، وإن كان في بعضه فلا؛ لأنه عمل يسير. قال: وكذا في الركوع والسجود لو صرف وجهه وجبهته عن القبلة لم يجز؛ لأنه مأمور بالتوجه إلى الكعبة في ركوعه وسجوده. قال: ولو حول أحد ساقيه عن القبلة بطلت؛ لأنه كثير.\n_________\n(^١) هو عبد الرحمن بن القاسم بن خالد بن جنادة العتقيّ، عالم الديار المصرية ومفتيها، أبو عبد الله المصري صاحب الإمام مالك، روى عن مالك، وعبد الرحمن ابن شريح، وبكر بن مضر وطائفة قليلة، وكان ذا مال ودنيا، فأنفقها في العلم.\nقال النسائي: ثقة مأمون، وقال أبو بكر الخطيب: ثقة. توفي في صفر سنة إحدى وتسعين ومائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٣/ ١٢٩، \"تهذيب الكمال\" ١٧/ ٣٤٤ - ٣٤٧، \"سير أعلام النبلاء\" ٩/ ١٢٠ - ١٢٥، \"شذرات الذهب\" ١/ ٣٢٩.\n(^٢) انظر: \"المدونة\" ١/ ١٠٣، \"المنتقى\" ١/ ٢٨٩، \"الذخيرة\" ٢/ ١٤٩.\n(^٣) يأتي برقم (٧٥٧).","vol":"7","page":44},{"text":"<span data-type='title' id=toc-700>٩٤ - باب هَلْ يَلْتَفِتُ لأَمْرٍ يَنْزِلُ بِهِ، أَوْ يَرى شَيْئًا أَوْ بُصَاقًا فِي القِبْلَهَ</span>؟!\nوَقَالَ سَهْلٌ: التَفَتَ أَبُو بَكْرٍ - ﷺ - فَرَأى النبِيَّ - ﷺ -.\n\n٧٥٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا لَيْثٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّهُ قَالَ: رَأَى النَّبِيُّ - ﷺ - نُخَامَةً فِي قِبْلَةِ الْمَسْجِدِ، وَهْوَ يُصَلِّي بَيْنَ يَدَيِ النَّاسِ، فَحَتَّهَا ثُمَّ قَالَ حِينَ انْصَرَفَ: \"إِنَّ أَحَدَكُمْ إِذَا كَانَ فِي الصَّلَاةِ فَإِنَّ اللهَ قِبَلَ وَجْهِهِ، فَلَا يَتَنَخَّمَنَّ أَحَدٌ قِبَلَ وَجْهِهِ فِي الصَّلَاةِ\". رَوَاهُ مُوسَى بْنُ عُقْبَةَ، وَابْنُ أَبِي رَوَّادٍ، عَنْ نَافِعٍ. [انظر: ٤٠٦ - مسلم: ٥٤٧ - فتح: ٢/ ٢٣٥]\n\n٧٥٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا لَيْثُ بْنُ سَعْدٍ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَنَسٌ قَالَ: بَيْنَمَا الْمُسْلِمُونَ فِي صَلَاةِ الْفَجْرِ لَمْ يَفْجَأْهُمْ إِلاَّ رَسُولُ اللهِ - ﷺ - كَشَفَ سِتْرَ حُجْرَةِ عَائِشَةَ، فَنَظَرَ إِلَيْهِمْ وَهُمْ صُفُوفٌ، فَتَبَسَّمَ يَضْحَكُ، وَنَكَصَ أَبُو بَكْرٍ ﵁ عَلَى عَقِبَيْهِ لِيَصِلَ لَهُ الصَّفَّ، فَظَنَّ أَنَّهُ يُرِيدُ الْخُرُوجَ، وَهَمَّ الْمُسْلِمُونَ أَنْ يَفْتَتِنُوا فِي صَلَاتِهِمْ، فَأَشَارَ إِلَيْهِمْ أَتِمُّوا صَلَاتَكُمْ، فَأَرْخَى السِّتْرَ، وَتُوُفِّيَ مِنْ آخِرِ ذَلِكَ الْيَوْمِ. [انظر: ٦٨٠ - مسلم: ٤١٩ - فتح: ٢/ ٢٣٥]\nهذا الحديث سلف من رواية أبي حازم عنه في إمامة أبي بكر في باب: من دخل ليؤم الناس (^١).\nثم ذكر فيه حديث الليث عن نافع، عن ابن عمر: رأى نُخامة.\nوقد سلف في أبواب المساجد فراجعه (^٢). ثم قال: (رواه موسى بن عقبة وابن أبي رواد عن نافع).\nوهذا التعليق أخرجه مسلم عن هارون بن عبد الله، حدثنا حجاج\n_________\n(^١) برقم (٦٨٤).\n(^٢) برقم (٤٠٦) باب: حك البزاق باليد من المسجد.","vol":"7","page":45},{"text":"قال: قال ابن جريج عن موسى، عن نافع به (^١).\nواسم (ابن أبي رواد): عبد العزيز بن ميمون، خراساني، سكن مكة، مات سنة خمسين أو نيف وخمسين ومائة (^٢)، مولى المغيرة بن المهلب بن أبي صفرة ابن عم عمارة بن أبي حفصة (^٣).\nثم ذكر حديث أنس في وفاته - ﵇ -، وقد سلف في الإمامة (^٤) ويأتي في المغازي. ولا شك أن الالتفات فيما ينوب المصلي ويحتاج إليه إذا كان خفيفًا لا يضر الصلاة.\nوقد قال النخعي إذا دخل على الإمام السهو فليلمح من خلفه ولينظر ما يصنع (^٥). فإن قلت: ما وجه الترجمة من حديث أنس؟\nقلتُ: وجهها أن الصحابة لما كشف الستر التفتوا إليه، يدل عليه قول أنس: فأشار إليهم أن أتموا صلاتكم، ولولا (التفاتهم) (^٦) ما رأوا إشارته.\nوحتَّه - ﵇ - النخامة ظاهرُه أنه كان في الصلاة، وفي بعض الطرق ما يدل على أنه كان بعد انقضائها (^٧)، وكيف كان، فهو عمل يسير لا يضر\n_________\n(^١) مسلم (٥٤٧/ ٥١).\n(^٢) ورد في هامش (س) ما نصه: قال الذهبي في \"الكاشف\" سنة ١٥٩.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٩٣، \"التاريخ الكبير\" ٦/ ٢٢ (١٥٦١)، \"الجرح والتعديل\" ٥/ ٣٩٤ - (١٨٣٠)، \"الكامل\" لابن عدي ٦/ ٥٠٧ (١٤٢٩) \"تهذيب الكمال\" ١٨/ ١٣٦ - ١٤٠ (٣٤٤٧).\n(^٤) سبق برقم (٦٨٠) باب: أهل العلم والفضل أحق بالإمامة.\n(^٥) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٣٩٦ (٤٥٥١).\n(^٦) في الأصل: التفاته، وهو خطأ.\n(^٧) من ذلك ما رواه عبد الرزاق في \"مصنفه\" ١/ ٤٣٠ (١٦٨٢)، وأحمد ٢/ ٣٥ من طريق عبد العزيز بن أبي رواد، عن نافع، عن ابن عمر، قال: - ﷺ - في المسجد، فرأى في القبلة نخامة، فلما قضى صلاته، قال: .. وساق الحديث.","vol":"7","page":46},{"text":"وهو كبصاقه في ثوبه في الصلاة وردّ بعضه على بعض، وكإباحته تحت قدمه وحكه، وهو كله متقارب.\nوقد أخبر الشارع بمعنى كراهية التنخم قبل الوجه، وهو أن الرب ﷻ قبل وجهه، فوجب أن يكون التنخم قبل الوجه سوء أدب.\nوقوله: (فتوفي من آخر ذلك اليوم) أي: من بعد أن رأوه، كما أوله الداودي؛ لأنه توفي قبل انتصاف النهار.\nوقال ابن سعد: حين زاغت الشمس (^١).\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٢٧٣.","vol":"7","page":47},{"text":"<span data-type='title' id=toc-701>٩٥ - باب وُجُوبِ القِرَاءَةِ لِلإِمَامِ وَالْمَأْمُومِ فِي الصَّلَوَاتِ كُلِّهَا، فِي الحَضَرِ وَالسَّفَرِ، وَمَا يُجْهَرُ فِيهَا وَمَا يُخَافَتُ</span>.\n٧٥٥ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ قَالَ: حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ: شَكَا أَهْلُ الْكُوفَةِ سَعْدًا إِلَى عُمَرَ - ﵁ -، فَعَزَلَهُ وَاسْتَعْمَلَ عَلَيْهِمْ عَمَّارًا، فَشَكَوْا حَتَّى ذَكَرُوا أَنَّهُ لَا يُحْسِنُ يُصَلِّي، فَأَرْسَلَ إِلَيْهِ فَقَالَ: يَا أَبَا إِسْحَاقَ، إِنَّ هَؤُلَاءِ يَزْعُمُونَ أَنَّكَ لَا تُحْسِنُ تُصَلِّي. قَالَ أَبُو إِسْحَاقَ: أَمَّا أَنَا وَاللهِ فَإِنِّي كُنْتُ أُصَلِّي بِهِمْ صَلَاةَ رَسُولِ اللهِ - ﷺ - مَا أَخْرِمُ عَنْهَا، أُصَلِّي صَلَاةَ الْعِشَاءِ فَأَرْكُدُ فِي الأُولَيَيْنِ، وَأُخِفُّ فِي الأُخْرَيَيْنِ. قَالَ: ذَاكَ الظَّنُّ بِكَ يَا أَبَا إِسْحَاقَ. فَأَرْسَلَ مَعَهُ رَجُلًا أَوْ رِجَالًا إِلَى الْكُوفَةِ، فَسَأَلَ عَنْهُ أَهْلَ الْكُوفَةِ، وَلَمْ يَدَعْ مَسْجِدًا إِلاَّ سَأَلَ عَنْهُ، وَيُثْنُونَ مَعْرُوفًا، حَتَّى دَخَلَ مَسْجِدًا لِبَنِي عَبْسٍ، فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ: أُسَامَةُ بْنُ قَتَادَةَ يُكْنَى أَبَا سَعْدَةَ قَالَ: أَمَّا إِذْ نَشَدْتَنَا فَإِنَّ سَعْدًا كَانَ لَا يَسِيرُ بِالسَّرِيَّةِ، وَلَا يَقْسِمُ بِالسَّوِيَّةِ، وَلَا يَعْدِلُ فِي الْقَضِيَّةِ.\nقَالَ سَعْدٌ: أَمَا وَاللهِ لأَدْعُوَنَّ بِثَلَاثٍ: اللَّهُمَّ إِنْ كَانَ عَبْدُكَ هَذَا كَاذِبًا، قَامَ رِيَاءً وَسُمْعَةً، فَأَطِلْ عُمْرَهُ، وَأَطِلْ فَقْرَهُ، وَعَرِّضْهُ بِالْفِتَنِ. وَكَانَ بَعْدُ إِذَا سُئِلَ يَقُولُ شَيْخٌ كَبِيرٌ مَفْتُونٌ، أَصَابَتْنِي دَعْوَةُ سَعْدٍ. قَالَ عَبْدُ الْمَلِكِ: فَأَنَا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ مِنَ الْكِبَرِ، وَإِنَّهُ لَيَتَعَرَّضُ لِلْجَوَارِى فِي الطُّرُقِ يَغْمِزُهُنَّ. [٧٥٨،٧٧٠ - مسلم: ٤٥٣ - فتح: ٢/ ٢٣٦]\n\n٧٥٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا الزُّهْرِيُّ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ\". [مسلم: ٣٩٤ - فتح: ٢/ ٢٣٦]\n\n٧٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ الْمَسْجِدَ، فَدَخَلَ رَجُلٌ فَصَلَّى فَسَلَّمَ عَلَى النَّبِيِّ - ﷺ - فَرَدَّ وَقَالَ: \"ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ\".","vol":"7","page":48},{"text":"فَرَجَعَ يُصَلِّى كَمَا صَلَّى، ثُمَّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ - ﷺ - فَقَالَ: \"ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ\". ثَلَاثًا. فَقَالَ: وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أُحْسِنُ غَيْرَهُ فَعَلِّمْنِي. فَقَالَ: \"إِذَا قُمْتَ إِلَى الصَّلَاةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، وَافْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا\" [٧٩٣، ٦٢٥١، ٦٢٥٢، ٦٦٦٧ - مسلم: ٣٩٧ - فتح: ٢٣٧]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث جابر بن سمرة: شَكَا أَهْلُ الكُوفَةِ سَعْدًا إلى عُمَرَ، فَعَزَلَهُ .. الحديث، وفيه: فَأَرْكُدُ في الأُولَيَيْنِ، وَأُخِفُّ في الأُخْرَيَيْنِ.\nوالكلام عليه من أوجه:\nأحدها:\nهذا الحديث أخرجه مسلم وأبو داود والنسائي أيضًا (^١)، ولفظه في إحدى روايتيه: فأمد في الأوليين بدل: فأركد (^٢). وهو بمعناه، أي: أطول وأمد، وهو بضم الكاف من قولك: ركدت السفن والريح: إذا سكن وسكنت.\nو(الركود): الثبوت والدوام عند أهل اللغة؛ ومنه: نهيه - ﵇ - عن البول في الماء الراكد (^٣). أي: الدائم، رواه البخاري مرة بزيادة:\n_________\n(^١) مسلم (٤٥٣) كتاب: الصلاة، باب: القراءة في الظهر والعصر، أبو داود (٨٠٣)، النسائي ٢/ ١٧٤.\n(^٢) سيأتي برقم (٧٧٠) كتاب: الأذان، باب: يطول في الأوليين ويحذف في الأخريين.\n(^٣) سبق برقم (٢٣٩) بلفظ: الماء الدائم، ورواه مسلم (٢٨١) في كتاب: الطهارة، باب: النهي عن البول في الماء الراكد. بهذا اللفظ.","vol":"7","page":49},{"text":"(تعلمني الأعراب الصلاة) (^١). وقال هنا: (أصلي صلاة العشاء). وقال في الباب بعده: (صلاتي العشي) (^٢)، قال ابن الجوزي: وهما الظهر والعصر، كذا في الرواية.\nوقوله: (فقال عبد الملك: وأنا رأيته بعد) عبد الملك هذا هو ابن عمير.\nثانيها:\nقوله: (ما أخرم عنها): هو بفتح الهمزة وكسر الراء، أي: لا أنقص.\nوقال أبو سليمان: لا أقطع. وأصل الخرم النقص والقطع (^٣).\nقال ابن التين: وضبط في بعض الكتب بضم الهمزة على أنه رباعي وليس هو في اللغة.\nومعنى (أخف في الأخريين): أقصرهما عن الأوليين، لا أنه يُخل بالقراءة ويحذفها أصلًا.\nوقوله: (الأوليين) و(الأخريين) هو بيائين مثناتين تحت.\nثالثها:\n(سعد) المشكو هو سعد بن أبي وقاص أحد العشرة رضوان الله عليهم.\nو(الكوفة): أمر عمر ببنائها؛ سميت بذلك لاستدارتها؛ أو لاجتماع الناس بها؛ أو لأن ترابها خالطه حصا. ويقال لها كوفان، ويقال: إنها\n_________\n(^١) ولعل رمز البخاري تحرَّف من رمز مسلم لتقاربهما في الخط. بل هي في \"صحيح\nمسلم\" (٤٥٣) (١٦٠) كتاب: الصلاة، باب: القراءة في الظهر والعصر.\n(^٢) سيأتي برقم (٧٥٨).\n(^٣) يعني الخطابي، وكلامه في \"أعلام الحديث\" ١/ ٤٩١.","vol":"7","page":50},{"text":"كانت منزل نوح - ﵇ - (^١).\nرابعها: في فوائده:\nالأولى: أن الإمام إذا شُكِى إليه نائبه بعث إليه، واستفسره على ذلك.\nالثانية: أنه إذا خاف مفسدة باستمراره في ولايته ووقوع فتنة عزله، ولهذا عزله عمر مع أنه لم يكن فيه خلل، ولم يثبت ما يقدح في ولايته وأهليته، وسيأتي في \"صحيح البخاري\" في حديث مقتل عمر والشورى أن عمر قال: إن أصابت الإمارة سعدًا فذاك وإلا فليستعن به أيكم ما أمر، فإني لم أعزله من عجز ولا خيانة (^٢).\nالثالثة: مدح الرجل الجليل في وجهه؛ فإن الفاروق قال لسعد: ذلك الظن بك يا أبا إسحاق؛ ومحله إذا لم يخف عليه فتنة بإعجاب ونحوه، والنهي عن ذلك إنما هو لمن خيف عليه الفتنة (^٣)؛ وقد جاءت أحاديث كثيرة في الصحيح بالأمرين، والجمع بينهما بما ذكرته.\nالرابعة: خطاب الرجل الجليل بكنيته دون اسمه.\nالخامسة: إثبات القراءة في الصلاة، وسيأتي واضحًا.\nالسادسة: تخفيف الأخريين بالنسبة إلى الأوليين.\nوقد اختلف قول الشافعي ﵁ وغيره في قراءة السورة في\n_________\n(^١) انظر: \"معجم ما استعجم\" ٣/ ١١٤١ - ١١٤٢، \"معجم البلدان\" ٤/ ٤٩٠ - ٤٩٤.\n(^٢) سيأتي برقم (٣٧٠٠) كتاب: \"فضائل الصحابة\" باب: قصة البيعة.\n(^٣) يومئ المصنف - ﵀ - إلى الأحاديث التي نهي فيها عن المدح، من ذلك ما سيأتي برقم (٢٦٦٢، ٦٠٦١، ٦١٦٢)، ورواه مسلم (٣٠٠٠) من حديث أبي بكرة. ومنها ما سيأتي برقم (٢٦٦٣، ٦٠٦٠)، ورواه مسلم (٣٠٠١) من حديث أبي موسى. ومنها أيضًا: ما رواه مسلم (٣٠٠٢).","vol":"7","page":51},{"text":"الأخريين من الرباعية وثالثة المغرب، والأصح أنه لا يستحب (^١)، والأصح عند أصحابنا أنه لا يطول الأولى على الثانية (^٢)، والمختار الموافق للسنة التطويل (^٣).\nوعندهم خلاف في استحباب تطويل الثالثة على الرابعة إذا قلنا بتطويل الأولى على الثانية (^٤).\nوبه قال محمَّد بن الحسن (^٥) والثوري (^٦) وأحمد (^٧).\n_________\n(^١) اختلف الفقهاء في حكم القراءة بعد الفاتحة في الأخريين من الرباعية والثالثة من المغرب على قولين:\nالقول الأول: أنها لا تسن، وبه قال الحنفية والمالكية والشافعي في القديم، وهو الأصح عند الشافعية، والصحيح من مذهب الحنابلة.\nالقول الثاني: أنها تسن، وهو قول الشافعي في الجديد، ورواية عن أحمد.\nانظر: للحنفية: \"المبسوط\" ١/ ١٨، \"تبيين الحقائق\" ١/ ١٢٢، \"البناية\" ٢/ ٣١٦، وللمالكية: \"المنتقى\" ١/ ١٤٧، \"قوانين الأحكام الشرعية\" ص ٧٥، \"الفواكه الدواني\" ١/ ٢٠٦، وللشافعية: \"الحاوي\" ٢/ ١٣٤ - ١٣٥، \"حلية العلماء\" ٢/ ٩٤، \"العزيز\" ١/ ٥٠٧، \"المجموع\" ٣/ ٣٥١، وللحنابلة: \"الإفصاح\" ١/ ٢٨٨، \"التحقيق\" ٣/ ١١١، \"المغني\" ٢/ ٢٨١ - ٢٨٢، \"الإنصاف\" ٣/ ٥٧٩ - ٥٨٠.\n(^٢) انظر: \"البيان\" ٢/ ٢٠٤، \"العزيز\" ١/ ٥٠٧، \"المجموع\" ٣/ ٣٥١.\n(^٣) انظر: \"المجموع\" ٣/ ٣٥١، \"تذكرة التنبيه\" ٢/ ٤٧٠، \"الإعلام بفوائد عمدة الأحكام\" ٣/ ١٩٧، \"أسنى المطالب\" ١/ ١٥٥.\n(^٤) قال النووي في \"المجموع\" ٣/ ٣٥٢: فيه طريقان، نقل القاضي أبو الطيب الاتفاق على أنها لا تطول لعدم النصّ فيها، ولعدم المعنى المذكور في الأولى، ونقل الرافعي فيها الوجهين. انظر: \"العزيز\" ١/ ٥٠٧، \"الإعلام بفوائد عمدة الأحكام\" ٣/ ١٩٧ - ١٩٨.\n(^٥) انظر: \"مختصر الطحاوي\" ص ٢٨، \"مختصر اختلاف العلماء\" ١/ ٢٠٣، \"الاختيار\" ١/ ٧٩، \"تبيين الحقائق\" ١/ ١٣٠.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٠٣، \"البناية\" ٢/ ٣٦٣، \"البيان\" ٢/ ٢٠٤، \"المجموع\" ٣/ ٣٥١.\n(^٧) انظر: \"التحقيق\" ٣/ ١١٢، \"المستوعب\" ٢/ ١٤٥، \"المغني\" ٢/ ٢٧٧.","vol":"7","page":52},{"text":"وعند أبي حنيفة وأبي يوسف: لا يطيل الأولى على الثانية إلا في الفجر خاصة (^١).\nواتفقوا (^٢) على كراهة إطالة الثانية على الأولى إلا مالكًا فإنه قال: لا بأس بذلك (^٣)؛ مستدلًا بأنه - ﵇ - قرأ في الركعة الأولى سورة الأعلى وهي تسع عشرة آية، وفي الثانية بالغاشية وهي ست وعشرون آية (^٤).\nوانفرد أبو حنيفة فلم يوجب في الأخريين قراءة بل خيره بينها وبين التسبيح والسكوت (^٥)، وعزوه إلى ابن مسعود (^٦) وعلي (^٧)\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٢٨، \"بدائع الصنائع\" ١/ ٢٠٦، \"تبيين الحقائق\" ١/ ١٣٠، \"مجمع الأنهر\" ١/ ١٠٥.\n(^٢) يعني: الحنفية، ولم أقف على ما ذكر هذا الاتفاق إلا عندهم. انظر: \"حاشية شلبي\" ١/ ١٣٠، \"البناية\" ٢/ ٣٦٢، \"منية المصلي\" ص ٢١٦، \"البحر الرائق\" ١/ ٥٩٧.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٧٦، \"التاج والإكليل\" ٢/ ٢٤١.\n(^٤) روى مسلم في \"صحيحه\" (٨٧٨) عن النعمان بن بشير قال: كان رسول الله - ﷺ - يقرأ في العيدين وفي الجمعة بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ و﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (١)﴾. وروى ابن خزيمة في \"صحيحه\" ١/ ٢٥٧ (٥١٢) عن أنس بن مالك عن النبي - ﷺ - أنهم كانوا يسمعون منه النغمة في الظهر بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ و﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (١)﴾.\n(^٥) انظر: \"الهداية\" ١/ ٧٣، \"بدائع الصنائع\" ١/ ١١١ - ١١٢، \"المبسوط\" ١/ ١٩، \"تبين الحقائق\" ١/ ١٧٣.\n(^٦) رواه ابن أبي شيبة ١/ ٣٢٧ (٣٧٤٢).\n(^٧) رواه ابن أبي شيبة ١/ ٣٢٧ (٣٧٤٣، ٣٧٤٧)، وابن المنذر في \"الأوسط\" ٣/ ١١٤، والبيهقي في \"المعرفة\" ٣/ ٣٢٨ من طريق أبي إسحاق، عن الحارث الأعور، عن عليّ أنه قال: يقرأ في الأوليين ويسبح في الأخريين. قال ابن المنذر: حديث الحارث غير ثابت، وكان الشعبي يكذبه. اهـ. وقال البيهقي: لا يحتج به. اهـ. وقال النووي: ضعيف، الحارث الأعور متفق على ضعفه، وترك الاحتجاج به. اهـ. \"المجموع\" ٣/ ٢٨٦. ورواه أيضًا ابن أبي شيبة ١/ ٣٢٧ (٣٧٤٢) عن عليّ وعبد الله أنهما قالا: اقرأ في الأوليين وسبح في الأخريين.","vol":"7","page":53},{"text":"وعائشة (^١). وبه قال النخعي والأسود (^٢) والثوري (^٣)، وأحمد في رواية ضعيفة (^٤).\nوالجمهور على قراءة الفاتحة فيهما وهو الموافق للسنة الصحيحة.\nومن عجيب استدلالهم: أن الأمر بالقراءة لا يقتضي التكرار وإنما وجب في الثانية لتشاكلها من كل وجه (^٥).\nوأبعد الأصم وابن علية والحسن بن صالح وابن عيينة فقالوا: لا تجب القراءة في الصلاة أصلًا (^٦)؛ ولا يعبأ بذلك.\nوحكي أيضًا عن مالك وهو شاذ (^٧)، وحكى المازَري عن بعضهم عدم تعين أم القرآن (^٨).\nوقال مالك: من تركها في ركعة في غير الصبح سجد للسهو قبل السلام (^٩).\n_________\n(^١) قال الحافظ في \"الدارية\" ١/ ٢٠١: لم أجده عن عائشة. اهـ. وقال العيني: غريب لم يثبت. اهـ. انظر: \"الهداية\" ١/ ٧٣، \"تبيين الحقائق\" ١/ ١٠٥، \"البناية\" ٢/ ٦٣٠.\n(^٢) أثر النخعي فرواه ابن أبي شيبة ١/ ٣٢٧ (٣٧٤٤، ٣٧٤٥). وأما الأسود فروى ابن أبي شيبة ١/ ٢٣٧ (٣٧٤٦) قال: حدثنا حفص بن غياث، عن حجاج، عن ابن الأسود.\n(^٣) انظر: \"اختلاف الفقهاء\" ص ١٠٩، \"مختصر اختلاف العلماء\" ١/ ٢١٦، \"الاستذكار\" ١/ ٤٥١، \"البيان\" ٢/ ١٩٢.\n(^٤) انظر: \"الانتصار\" ٢/ ٢٠٢ - ٢٠٣، \"المستوعب\" ٢/ ١٧٥، \"الفروع\" ١/ ٤١٤ \"المبدع\" ١/ ٤٣٦.\n(^٥) انظر: \"الهداية\" ١/ ٧٣، \"شرح فتح القدير\" ١/ ٤٥١، \"تبيين الحقائق\" ١/ ١٧٣.\n(^٦) انظر: \"بدائع الصنائع\" ١/ ١١٠، \"شرح فتح القدير\" ١/ ٤٥١، \"البناية\" ٢/ ٦٢٦، \"الحاوي\" ٢/ ١٠٣، \"المجموع\" ٣/ ٢٨٥.\n(^٧) انظر: \"الاستذكار\" ١/ ٤٥١ - ٤٥٢، \"المنتقى\" ١/ ١٥٦، \"الذخيرة\" ٢/ ١٨١.\n(^٨) انظر: \"الذخيرة\" ٢/ ١٨١.\n(^٩) انظر: \"التفريع\" ١/ ٢٤٧، \"الاستذكار\" ١/ ٤٢٩ - ٤٤٩، \"المنتقى\" ١/ ١٥٦.","vol":"7","page":54},{"text":"وقال ابن الماجشون: من ترك القراءة من ركعة من الصبح أو أي صلاة كانت، تجزئه سجدتا السهو (^١).\nوقال ابن أبي زيد: روي عن المغيرة فيمن لم يقرأ في الظهر إلا في ركعة منها تجزئه سجدتا السهو قبل السلام (^٢).\nوأثر عمر أنه صلى المغرب فلم يقرأ فيهما فقيل له؛ فقال: كيف كان الركوع والسجود؟ قالوا: حسن، قال: فلا بأس إذًا (^٣)؛ منقطع، والأصح عنه الإعادة (^٤).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٣٥١.\n(^٢) \"النوادر والزيادات\" ١/ ٣٠٥.\n(^٣) رواه الشافعي في \"الأم\" ٧/ ١٢٠ في كتاب اختلاف مالك والشافعي، وعبد الرزاق ٢/ ١٢٢ (٢٧٤٩)، والبيهقي ٢/ ٣٨١ من طريق محمَّد بن إبراهيم، عن أبي سلمة ابن عبد الرحمن أنَّ عمر ..\nقال البيهقي في \"معرفة السنن والآثار\" ٣/ ٣٢٨: وقد روينا عن غير أبي سلمة، قال الشافعي: أخبرنا رجل عن جعفر بن محمد، عن أبيه أن عمر صلى المغرب .. ثم ذكره. قال الشافعي: أبو سلمة يحدثه بالمدينة وعند آل عمر، لا ينكره أحد. اهـ.\nوقال: حديث أبي سلمة مرسل، وكذلك حديث محمد بن عليّ مرسل.\nوقال ابن عبد البر: هذا حديث منكر اللفظ، ومنقطع الإسناد؛ لأنه يرويه محمد ابن إبراهيم بن الحارث التيمي عن عمر، ومرة يرويه محمد بن إبراهيم عن أبي سلمة بن عبد الرحمن، عن عمر؛ وكلاهما منقطع، لا حجة فيه عند أحد من أهل العلم بالنقل. اهـ. \"التمهيد\" ٢٠/ ١٩٣.\nوقال ابن الجوزي: حديث لا يصح، بل باطل، قال ابن حبان: محمد بن مهاجر كان يضع الحديث. اهـ. \"العلل المتناهية\" ٢/ ٤٦١ (١٥٧٢). وقال النووي: ضعيف؛ لأن أبا سلمة ومحمد بن عليّ لم يدركا عمر. اهـ. \"المجموع\" ٣/ ٢٨٦.\n(^٤) من ذلك ما رواه البيهقي في \"سننه\" من طرق عن عمر:\nالأولى: عن إبراهيم أن عمر صلى بالناس المغرب فلم يقرأ شيئًا، وفيه: فأعاد عمر وأعادوا. =","vol":"7","page":55},{"text":"وأثر زيد: القراءة في الصلاة سنة (^١)؛ مراده كما قال البيهقي (^٢) أن القراءة لا تجوز إلا على حسب ما في المصحف؛ لأنها سنة متبعة فلا يجوز مخالفتها، وإن كانت على مقاييس العربية (^٣).\nوللشافعي قول قديم أنه إذا ترك الفاتحة ناسيًا تصح صلاته (^٤).\nوقال الحسن البصري (^٥)، وزفر (^٦)، والمغيرة المالكي (^٧): تجب في ركعة واحدة.\nوقال به بعض الظاهرية (^٨). والصحيح عند أحمد وجوبها في كل\n_________\n= الثانية: عن إبراهيم أن أبا موسى قال: يا أمير المؤمنين أقرأت في نفسك؟ قال: لا، قال: فإنك لم تقرأ، فأعاد الصلاة.\nالثالثة: عن الشعبي أن أبا موسى قال لعمر .. ثم ساقه. \"السنن الكبرى\" ٢/ ٣٨٢.\n(^١) انظر: \"الحاوي\" ٢/ ١٨١، \"معرفة السنن والآثار\" ٢/ ٣٢٧، \"التهذيب\" ٢/ ٩٦، \"البيان\" ٢/ ١٨١ \"المجموع\" ٣/ ٢٨٦ - ٢٨٧.\n(^٢) \"السنن الكبرى\" ٢/ ٣٨٥، و\"معرفة السنن والآثار\" ٣/ ٣٢٩.\n(^٣) رواه ابن المنذر في \"الأوسط\" ٣/ ١١٥. قال الحافظ في \"الفتح\" ٢/ ٢٤٢: إسناده صحيح.\n(^٤) رواه البيهقي ٢/ ٣٨٥ كتاب: الصلاة، باب: وجوب القراءة على ما نزل، بلفظ: \"القراءة سنة\".\n(^٥) \"السنن الكبرى\" ٢/ ٣٨٥، \"معرفة السنن والآثار\" ٣/ ٣٢٩.\n(^٦) انظر: \"تبيين الحقائق\" ١/ ١٧٣، \"منية المصلي\" ص ١٩٧، \"حاشية ابن عابدين\" ١/ ٩٩.\n(^٧) انظر: \"الاستذكار\" ١/ ٤٥١، \"المنتقى\" ١/ ١٥٦، \"عقد الجواهر الثمينة\" ١/ ٩٩.\n(^٨) صرح الماوردي في \"الحاوي\" ٢/ ١٠٩، والشوكاني في \"نيل الأوطار\" ٢/ ٧٨١ بأن هذا القول قول داود: أن الواجب عليه أن يقرأ في ركعة واحدة، ولا يجب عليه في غيرها، وصرح ابن عبد البر في \"الاستذكار\" ١/ ٤٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٠٣، والكلوذاني في \"الانتصار\" ٢/ ١٩٣، والنووي في \"المجموع\" ٣/ ٣١٨. أن قول داود هو قول الجمهور، لا صلاة إلا بفاتحة الكتاب، وأنها متعينة في كل ركعة، ثم قال النووي: والقول بأن الواجب عليه أن يقرأ في ركعة واحدة هو قول بعض أصحاب داود. فالله أعلم بالصواب.","vol":"7","page":56},{"text":"ركعة (^١)، وبه قال مالك (^٢) والأوزاعي (^٣) والشافعي (^٤).\nوحديث أبي قتادة الآتي بعد: \"وفي الركعتين الأخريين بأم الكتاب\". دال لهم.\nوادعى ابن بطال أنه لا خلاف بين الأمة في وجوب القراءة في الركعتين الأوليين (^٥)؛ وقد علمت ما فيه.\nوعند أبي حنيفة: أنه لا تتعين الفاتحة لكن تستحب (^٦).\nوفي رواية عنه: تجب ولا تشترط، قال: ولو قرأ غيرها من القرآن أجزأه (^٧).\nوفي قدر الواجب روايات عنه: أصحها كما قال الرازي: ما تناوله الاسم (^٨)، وقد سبق كل ذلك وبسط المسألة في كتب الخلاف.\n_________\n(^١) انظر: \"المسائل الفقهية\" ١/ ١١٧، \"الانتصار\" ٢/ ١٩٣، \"المستوعب\" ٢/ ١٤١ - ١٤٢، \"المغني\" ٢/ ١٥٦، \"الفروع\" ١/ ٤١٤، \"المبدع\" ١/ ٤٣٦.\n(^٢) انظر: \"المدونة\" ١/ ٦٩، ٧٠، \"الاستذكار\" ١/ ٤٢٨، ٤٤٩، ٤٥٠، \"المنتقى\" ١/ ١٥٦، \"قوانين الأحكام الشرعية\" ص ٧٤، \"عقد الجواهر الثمينة\" ١/ ٩٩، \"التاج والإكليل\" ٢/ ٢١٣.\n(^٣) انظر: \"الأوسط\" ٣/ ١١٤، \"المجموع\" ٣/ ٣١٨، \"المغني\" ٢/ ١٥٦.\n(^٤) انظر: \"الأم\" ١/ ٩٣، \"اختلاف الفقهاء\" ص ١٠٩، \"حلية العلماء\" ٢/ ٨٤، \"روضة الطالبين\" ١/ ٢٤٣، \"أسنى المطالب\" ١/ ١٤٩.\n(^٥) \"شرح ابن بطال\" ٢/ ٣٧٢.\n(^٦) انظر: \"مختصر الطحاوي\" ص ٢٨، \"المبسوط\" ١/ ١٩، \"الاختيار\" ١/ ٧٤.\n(^٧) انظر: \"تبيين الحقائق\" ١/ ١٠٥، \"البناية\" ٢/ ٢٤٥، \"البحر الرائق\" ١/ ٥١٥، \"مجمع الأنهر\" ١/ ٨٨.\n(^٨) في قدر الواجب عند أبي حنيفة ثلاث روايات: أحدها: آية تامة. الثانية: ما يتناوله اسم القراءة. الثالثة: ثلاث آيات قصار أو آية طويلة.\nانظر: \"بدائع الصنائع\" ١/ ١١٢، \"تبيين الحقائق\" ١/ ١٢٨، وانظر قول الرازي في \"المجموع\" ٣/ ٢٨٤.","vol":"7","page":57},{"text":"وفيه من الفوائد: إجابة دعوة المظلوم، وقد كان مجاب الدعوة.\nروى الطبري عن سعد أن النبي - ﷺ - دخل عليه يعوده في مرضه بمكة فرقاه وقال: \"اللهم أصح جسمه وقلبه واكشف سقمه وأجب دعوته\" (^١).\nالحديث الثاني:\nحديث عبادة بن الصامت -﵁ - قال رَسُولَ اللهِ - ﷺ -: \"لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ\"، أخرجه من حديث سفيان -وهو ابن عيينة- عن الزهري، عن محمود بن الربيع، عنه.\nوأخرجه مسلم أيضًا وأصحاب السنن الأربعة (^٢)، ولمسلم زيادة: \"فصاعدًا\" وهي من أفراده (^٣).\nوعند الإسماعيلي \"إذا كان وحده\". وعنده أيضًا: \"لاتجزئ صلاة لا يقرأ فيها بفاتحة الكتاب\".\nوأخرجه بهذا اللفظ الدارقطني في \"سننه\" وقال: إسناده صحيح (^٤).\nوهي صريحة في وجوب قراءتها، ورافع لمن أضمر نفي الكمال.\nويجب على المأموم عندنا في السرية والجهرية على المشهور (^٥) كما هو ظاهر عموم الحديث.\n_________\n(^١) لم أقف عليه بهذا اللفظ إلا في \"المدونة\" ٤/ ٢٨١.\n(^٢) مسلم (٣٩٤) كتاب: الصلاة، باب: وجوب قراءة الفاتحة في كل ركعة .. وأبو داود (٨٢٢)، والترمذي (٢٤٧)، والنسائي ٢/ ١٣٧، وابن ماجه (٨٣٧).\n(^٣) مسلم (٣٩٤/ ٣٧).\n(^٤) \"سنن الدارقطني\" ١/ ٣٢١ - ٣٢٢.\n(^٥) انظر: \"الحاوي\" ٢/ ١٤١، \"حلية العلماء\" ٢/ ٨٨، \"التهذيب\" ٢/ ٩٨، \"البيان\" ٢/ ١٩٤، \"العزيز\" ٢/ ٤٩٢، \"المجموع\" ٣/ ٣٢١.\nقلت: وهو مروي عن عمر، وعثمان، وعليّ، وابن عباس، ومعاذ، وأُبي بن كعب، وبه قال مكحول، والأوزاعي، وأبو ثور. انظر: \"شرح السنة\" ٣/ ٨٥.","vol":"7","page":58},{"text":"وإليه أشار البخاري في الترجمة أيضًا، وخالف فيه الثوري (^١)، والكوفيون (^٢)، ولا يجب ما زاد على الفاتحة.\nوروي عن عمر وعثمان بن أبي العاص وجوب ثلاث آيات (^٣).\nالحديث الثالث:\nحديث أبي هريرة في المسيء صلاته، وفيه: فَقَالَ: \"إِذَا قُمْتَ إِلَى الصَّلاةِ فَكَبَّرْ، ثُمَّ اقْرَأ مَا تَيَسَّرَ مَعَكَ مِنَ القُرْآنِ .. \" الحديث. خرجه عن محمد بن بشار، ثنا يحيى، عن عبيد الله، حدثني سعيد بن أبي سعيد، عن أبيه، عن أبي هريرة. وأخرجه في مواضع أخر منها: إذا حلف ناسيًا؛ في الأيمان (^٤).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٠٤، \"الاستذكار\" ١/ ٤٦٩، \"الأوسط\" ٣/ ١٠٣، \"المجموع\" ٣/ ٣٢٣.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٠٤، \"المبسوط\" ١/ ١٩٩، \"بدائع الصنائع\" ١/ ١١٠، \"الهداية\" ١/ ٥٩. \"الاختيار\" ١/ ٦٩، \"تبيين الحقائق\" ١/ ١٣١.\nقلت: وذهب المالكية إلى أن المأموم يقرأ مع الإمام فيما يسر فيه، ولا يقرأ معه فيما يجهر فيه، وهو قول الشافعي في القديم. وذهب الحنابلة إلى أنه يجب على المأموم القراءة، ويستحب أن يقرأ في سكتات الإمام وما لا يجهر فيه أو لا يسمعه لبعده.\nانظر: للمالكية: \"عيون المجالس\" ١/ ٢٩٥، \"الاستذكار\" ١/ ٤٦٤، \"قوانين الأحكام الشرعية\" ص ٧٦، \"الفواكه الدواني\" ١/ ٢٤٠.\nوللشافعية: \"حلية العلماء\" ٢/ ٨٨، \"البيان\" ٢/ ١٩٤، \"العزيز\" ٢/ ٤٩٢، \"المجموع\" ٣/ ٣٢١.\nوللحنابلة: \"المستوعب\" ٢/ ٣١٣، ٣١٤، \"المغني\" ٢/ ٢٥٩، \"شرح الزركشي\" ١/ ٣٢٨، \"المبدع\" ٢/ ٥١.\n(^٣) أما أثر عمر فقد رواه ابن أبي شيبة في \"مصنفه\" ١/ ٣١٧ (٣٦٢٤)، وأما أثر عثمان بن أبي العاص فقد رواه ابن المنذر في \"الأوسط\" ٣/ ١٠١.\n(^٤) سيأتي برقم (٦٦٦٧).","vol":"7","page":59},{"text":"وزعم الدارقطني في \"علله\" أن محمد بن بشار لم يقل في روايته: عن أبيه (^١). وزعم في \"التتبع\" أن يحيى خالف أصحاب عبيد؛ كلهم قالوا: سعيد، عن أبي هريرة. وهو المحفوظ إلا هو (^٢).\nوقال البزار في \"سننه\": لم يتابع يحيى في روايته هذا الحديث.\nقال الترمذي: ومنهم من قال: سعيد، عن أبيه هنا أصح (^٣).\nوجاء في حديث يحيى بن خلاد عن أبيه نحو هذا الحديث، فادعى بعض المتأخرين (^٤) أن خلادًا هو المسيء صلاته، والله أعلم.\nوالمراد بقوله: \"ثم اقرأ ما تيسر معك من القرآن\" فاتحة الكتاب بدليل رواية ابن حبان في \"صحيحه\" في حديث المسيء صلاته من رواية رفاعة بن رافع الزرقي: \"ثم اقرأ بأم القرآن\" إلى أن قال: \"ثم اصنع ذلك في كل ركعة\" (^٥).\nفإن قلت: وجه الدلالة على ما بوب به البخاري في هذا الحديث والذي قبله من القراءة ظاهر أن حديث عبادة قال عليه بعمومه، وحديث أبي هريرة في الفذ والمأموم بالقياس عليه فما وجهه من الحديث الأول؟\nقلتُ: وجهه قوله: (\"أركد في الأوليين، وأخف في الأخريين\").\n_________\n(^١) \"علل الدارقطني\" ١٠/ ٣٦٠.\n(^٢) \"الإلزامات والتتبع\" ١/ ١٣١ - ١٣٢.\n(^٣) الترمذي ٢/ ١٠٤.\n(^٤) ورد بهامش (س) ما نصه: ادعى أنه خلاد ابن بشكوال في \"مبهماته\" (…) وهو الحديث الثالث والتسعون (…) المائة. وذكر له شاهدا وأظنه في (…) ابن أبي شيبة ولعله المراد في (…) ببعض المتأخرين، والله اعلم.\n(^٥) \"صحيح ابن حبان\" ٥/ ٨٨ - ٨٩ (٧٨٧) كتاب: الصلاة، باب: صفة الصلاة.","vol":"7","page":60},{"text":"بقي عليك وجه ما في الترجمة وهو الجهر والمخافتة، نعم ذكر ما يخافت فيه فقط كما أوضحناه، وأصل صلاة النهار على الإسرار إلا ما خَرَج بدليل كالجمعة والعيد، والليل على الجهر، فإن خالف فلا سجود عليه عند الشافعي (^١)؛ خلافًا لأبي حنيفة (^٢)، وكذا لو جهر بحرف عند أبي يوسف (^٣).\nوعنه أنه إن زاد في المخافتة على ما تسمع أذنيه سجد (^٤). والصحيح عندهم أنه إذا جهر بمقدار ما تجوز به الصلاة (^٥).\nوعند ابن القاسم: أنه إذا جهر فيما يسر فيه لا سجود عليه إذا كان يسيرًا (^٦). وروي عن مالك: إذا جهر الفذ فيما يسر فيه جهرًا خفيفًا فلا بأس به (^٧).\nوروى أشهب عن مالك أن من أسر فيما يجهر فيه عامدًا صلاته تامة (^٨). وقال أصبغ: فيه وفي عكسه يستغفر الله ولا إعادة عليه (^٩).\nوقال ابن القاسم: يعيد لأنه عابث (^١٠).\n_________\n(^١) انظر: \"الحاوي\" ٢/ ١٥٠، \"المجموع\" ٣/ ٣٥٧.\n(^٢) انظر: \"المبسوط\" ١/ ٢٢٢، \"بدائع الصنائع\" ١/ ١٦٦، \"تبيين الحقائق\" ١/ ١٩٤.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ١٦٦.\n(^٤) انظر: \"تبيين الحقائق\" ١/ ١٩٤، \"العناية\" ١/ ٥٠٥، \"الجوهرة النيرة\" ١/ ٧٧.\n(^٥) لم أقف على هذِه الرواية بهذا النص، لكن ورد عنه أنه قال: إن زاد في المخافتة على ما يسمع فقد أساء.\nانظر: \"بدائع الصنائع\" ١/ ١٦١، \"الجوهرة النيرة\" ١/ ٥٦.\n(^٦) انظر: \"شرح ابن بطال\" ٢/ ٣٧٧.\n(^٧) انظر: \"النوادر والزيادات\" ١/ ١٧٣.\n(^٨) انظر: \"المنتقى\" ١/ ١٦١.\n(^٩) انظر: \"شرح ابن بطال\" ٢/ ٣٧٧.\n(^١٠) انظر: \"المنتقى\" ١/ ١٦١، \"شرح ابن بطال\" ٢/ ٣٧٧.","vol":"7","page":61},{"text":"وقال الليث: إذا أسر فيما يجهر فيه فعليه سجود السهو (^١).\nوقال الكوفيون فيما حكاه ابن بطال: إذ أسر في موضع الجهر أو جهر في موضع السر وكان إمامًا سجد لسهوه، وإن كان وحده فلا شيء عليه، وإن فعله عامدًا فقد أساء وصلاته تامة. وقال ابن أبي ليلى: يعيد بهم الصلاة إذا كان إمامًا (^٢). اهـ.\nقال ابن بطال: ومن لم يوجب السجود في ذلك أشبه بدليل حديث قتادة الآتي في الباب بعده: وكان يسمعنا الآية أحيانًا. وهو دال على القصد إليه والمداومة عليه، فإنه لما كان الجهر والإسرار من سنن الصلاة، وكان - ﵇ - قد جهر في بعض صلاة السر ولم يسجد لذلك كان كذلك حكم الصلاة إذا جهر فيها؛ لأنه لو اختلف الحكم في ذلك لبينه، ولا وجه لتفريق الكوفيين السالف إذ لا حجة لهم فيه من كتاب ولا سنة ولا نظر (^٣).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٨٣.\n(^٢) \"شرح ابن بطال\" ٢/ ٣٧٧.\n(^٣) \"شرح ابن بطال\" ٢/ ٣٧٨.","vol":"7","page":62},{"text":"<span data-type='title' id=toc-702>٩٦ - باب القِرَاءَةِ فِي الظُّهْرِ</span>\n٧٥٨ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ: قَالَ سَعْدٌ: كُنْتُ أُصَلِّي بِهِمْ صَلَاةَ رَسُولِ اللهِ - ﷺ - صَلَاتَيِ الْعَشِيِّ لَا أَخْرِمُ عَنْهَا، أَرْكُدُ في الأُولَيَيْنِ، وَأَحْذِفُ فِي الأُخْرَيَيْنِ. فَقَالَ عُمَرُ - ﵁ -: ذَلِكَ الظَّنُّ بِكَ. [انظر: ٧٥٥ - مسلم: ٤٥٣ - فتح: ٢/ ٢٣٧]\n\n٧٥٩ - حَدَّثَنَا أَبُو نُعَيْمٍ قَال: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ فِي الرَّكْعَتَيْنِ الأُولَيَيْنِ مِنْ صَلَاةِ الظُّهْرِ بِفَاتِحَةِ الْكِتَابِ وَسُورَتَيْنِ، يُطَوِّلُ فِي الأُولَى، وَيُقَصِّرُ فِي الثَّانِيَةِ، وَيُسْمِعُ الآيَةَ أَحْيَانًا، وَكَانَ يَقْرَأُ فِي الْعَصْرِ بِفَاتِحَةِ الْكِتَابِ وَسُورَتَيْنِ، وَكَانَ يُطَوِّلُ فِي الأُولَى، وَكَانَ يُطَوِّلُ فِي الرَّكْعَةِ الأُولَى، مِنْ صَلَاةِ الصُّبْحِ، وَيُقَصِّرُ فِي الثَّانِيَةِ. [٧٦٢، ٧٧٦، ٧٧٨، ٧٧٩ - مسلم: ٤٥١ - فتح: ٢/ ٢٤٣]\n\n٧٦٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبِي قَالَ: حَدَّثَنَا الأَعْمَشُ، حَدَّثَنِي عُمَارَةُ، عَنْ أَبِي مَعْمَرٍ قَالَ: سَأَلْنَا خَبَّابًا: أَكَانَ النَّبِيُّ - ﷺ - يَقْرَأُ فِي الظُّهْرِ وَالْعَصْرِ؟ قَالَ نَعَمْ. قُلْنَا بِأَيِّ شَيءٍ كُنْتُمْ تَعْرِفُونَ؟ قَالَ: بِاضْطِرَابِ لِحْيَتِهِ. [انظر: ٧٤٦ - فتح: ٢/ ٢٤٤]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث جابر بن سمرة في الباب قبله. وقال: (وأحذِف في الأُخريين).\nوالمعنى: أقصر كما سلف، وأصل الحذف من الشيء النقص منه.\nثانيها:\nحديث أبي قتادة: كان رسول الله - ﷺ - يقرأ في الركعتين الأوليين من صلاة الظهر بفاتحة الكتاب وسورتين، يطول في الأولى ويقصر في الثانية ويسمع الآية أحيانًا. وكان يقرأ في العصر بفاتحة الكتاب وسورتين، وكان يطول في الأولى، وكان يطول في الركعة الأولى من صلاة","vol":"7","page":63},{"text":"الصبح ويقصر في الثانية.\nوالكلام عليه من أوجه:\nأحدها: هذا الحديث أخرجه مسلم أيضًا (^١)، وذكره البخاري مرات قريبًا (^٢). وفي أبي داود: فظننا أنه يريد بذلك أن يدرك الناس الركعة الأولى (^٣).\nوهذا حكمة تطويل الأولى على الثانية.\nثانيها: الأوليان تثنية أولى، وكذلك الأخريان (تثنية) (^٤) أخرى ومرجوح في اللغة: الأولة والأولتان.\nثالثها: الحكمة في قراءة السورة في الأوليين من الظهر والعصر. وفي الصحيح أن الظهر في وقت قائلة، والعصر في وقت شغل الناس بالبيع والشراء وتعب الأعمال، والصبح في وقت غفلة بالنوم آخر الليل فطولتا بالقراءة ليدركها المتأخر؛ لاشتغاله مما ذكرنا وإن كانت قراءتهما في العصر أقصر من الصبح والظهر.\nرابعها: إسماعه - ﵇ - الآية أحيانًا يحتمل أنه كان مقصودًا وأن يكون للاستغراق في التدبر؛ وهو الأظهر، لكن الإسماع يقتضي القصد له، وفيه دلالة على عدم السجود لذلك.\nخامسها: فيه: أنّ (كان) فيه يقتضي الدوام في الفعل.\nسادسها: وجوب قراءة الفاتحة في كل ركعة، وقد سلف ما فيه\n_________\n(^١) مسلم (٤٥٣) كتاب: الصلاة، باب: القراءة في الظهر والعصر.\n(^٢) يأتي برقم (٧٧٠) باب: يطول في الأوليين ويحذف في الأخريين، و(٧٩٣) كتاب: الأذان، باب: أمر النبي - ﷺ - الذي لا يتم ركوعه بالإعادة.\n(^٣) \"سنن أبي داود\" (٨٠٠) باب: ما جاء في القراءة في الظهر.\n(^٤) وردت بالأصل: تأنيث والمثبت هو الصواب.","vol":"7","page":64},{"text":"سابعها: فيه: أن السورة لا تشرع في الأخريين من الظهر والعصر، وكذا العشاء وثالثة المغرب، وهو أشهر قولي الشافعي، إلا أن يكون المصلي مسبوقًا كما نص عليه؛ لئلا تخلو صلاته عن سورة.\nتاسعها: فيه: أن قراءة سورة كاملة أفضل من قدرها من طويلة؛ لأنه قد يخفي الارتباط، ولو اقتصر على بعض سورة ففي الكراهة قولان للمالكية (^١).\nومن منع (^٢) استدل بأن الشارع قرأ ببعض سورة في صلاة الصبح.\nوأجيب بأنه كان لسعلةٍ إذ في النسائي: قرأ رسول الله - ﷺ - من سورة المؤمنين إلى ذكر موسى وهارون ثم أخذته سعلة فركع (^٣).\nوقيل: تجوز الزيادة عليها؛ لقول ابن مسعود: لقد عرفت النظائر التي كان رسول الله - ﷺ - يقرن بينهن، فذكر عشرين سورة سورتين في ركعة، وسيأتي قريبًا (^٤).\nوأجيب بأنه محمول على النوافل.\nومشهور مذهب مالك أنه لا يقسم سورة في ركعتين، فإن فعل أجزأه (^٥).\nوقال مالك في \"المجموعة\": لا بأس به وما هو الشأن (^٦).\n_________\n(^١) انظر: \"المنتقى\" ١/ ١٤٨، \"الذخيرة\" ٢/ ٢٠٩.\n(^٢) انظر: \"التفريع\" ١/ ٢٢٧، \"النوادر والزيادات\" ١/ ١٧٦.\n(^٣) \"سنن النسائي\" ٢/ ١٧٦، والحديث رواه مسلم (٤٥٥) كتاب: الصلاة، باب: القراءة في الصبح.\n(^٤) سيأتي برقم (٧٧٥) باب: الجمع بين السورتين في الركعة.\n(^٥) أي منع الكراهة، وإلا فالمعنى خطأ؛ لأن ما بعده دليل الجواز لا المنع.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ١٧٦.","vol":"7","page":65},{"text":"والصحيح عند الحنفية أن تفريقها في ركعتين لا يكره قالوا: ولا ينبغي أن يقرأ في الركعتين من وسط السورة ومن آخرها، ولو فعل لا بأس به لما سلف (^١).\nوقال في \"المغني\": لا يكره قراءة آخر السورة وأوساطها في إحدى الروايتين عن أحمد، والثانية مكروه (^٢).\nالعاشر: فيه: تطويل الأولى على الثانية، وقد سلف في الباب قبله ما فيه، وفيه غير ذلك مما أوضحته في \"شرح العمدة\" فراجعه منه (^٣).\nقال ابن بطال (^٤): وإنما ساق البخاري هذِه الأحاديث؛ لأنه قد روي عن النبي - ﷺ - وابن عباس ما يعارضها ثم ذكر ذلك وأجاب عنه فقال: روى (أبو ذر) (^٥)، عن شعبة مولى ابن عباس، عنه أنه سأله رجل: في الظهر والعصر قراءة؟ فقال: لا (^٦).\n_________\n(^١) انظر: \"بدائع الصنائع\" ١/ ٢٠٦، \"الاختيار\" ١/ ٧٨، \" منية المصلي\" ص ٣٠٥ - ٣٠٦.\n(^٢) المغني\" ٢/ ٢٧٨ - ٢٧٩.\n(^٣) \"الإعلام بشرح عمدة الأحكام\" ٣/ ١٩٦ - ١٩٨.\n(^٤) \"شرح ابن بطال\" ٢/ ٣٧٣ - ٣٧٦. وسيطيل المصنف -﵀- النقل عنه، وذلك إلى نهاية الباب تقريبًا.\n(^٥) كذا بالأصل وفي \"شرح ابن بطال\" ٢/ ٣٧٣، وعلق محققه أنه أيضًا هكذا في أصل الشرح. وهو خطأ صوابه: ابن أبي ذئب؛ ففي ترجمة شعبة هو ابن دينار القرشي مولى ابن عباس من \"التهذيب\" ١٢/ ٤٩٧ - ٤٩٨ (٢٧٤١) أنه يروي عنه ابن أبي ذئب.\nوالحديث ذكره الحافظ ابن رجب في \"فتحه\" ٧/ ٧ فقال: وروى ابن أبي ذئب عن شعبة مولى ابن عباس … وساقه، وهذا يدل لما قلنا.\n(^٦) لم أهتد إليه من هذا الطريق، وإنما روى أبو داود (٨٠٨)، والترمذي (١٧٠٧) مختصرًا، والنسائي ٦/ ٢٢٤ - ٢٢٥، وأحمد ١/ ٢٤٩ من طريق أبي جهضم موسى بن سالم، عن عبد الله بن عبيد الله بن عباس قال: كنت عند ابن عباس فسأله رجل .. =","vol":"7","page":66},{"text":"وروى عكرمة عنه أنه قال: قرأ رسول الله - ﷺ - في صلوات وسكت، فنقرأ فيما قرأ ونسكت فيما سكت، فقيل له: لعله كان يقرأ في نفسه؛ فغضب وقال: تتهم رسول الله - ﷺ - (^١)؟!\nقال الطحاوي: فذهب قوم إلى ما روي عن ابن عباس فقالوا: لا نرى لأحد أن يقرأ في الظهر والعصر البتة، وهو قول سويد بن غفلة (^٢).\nوقال الطبري: قال آخرون: في كل صلاة قراءة، غير أنه يجزئ فيما أمر المصلي أن يخافت فيه بالقراءة قراءته في ركعتين منها، وله أن يسبح في باقيها، وروي ذلك عن ابن مسعود والنخعي (^٣) فجعل أهل هذِه المقالة سكوت رسول الله - ﷺ - على الخصوص، وقالوا: إنما كان يسكت عنها في الأخريين، فأما الأوليين فلأنه كان يقرأ فيهما؛ لأنه لا خلاف بين الجميع أنه - ﵇ - كان يقرأ فيما يجهر فيه من الصلوات في الأوليين، قالوا: فحكم ما يخافت فيه الإمام بالقراءة حكم ما يجهر فيه، في أن في الأوليين قراءة وترك القراءة في الأخريين، هذا قول الكوفيين.\nوقال آخرون: لم يكن - ﵇ - يترك القراءة في شيء من صلاته ولكنه كان يجهر في بعض ويخافت في بعض، هذا قول أهل الحجاز وأحمد وإسحاق.\n_________\n= قال الترمذي: حديث حسن صحيح. اهـ. وقال الألباني في \"صحيح أبي داود\" (٧٦٩): إسناده صحيح.\n(^١) رواه أحمد ١/ ٢١٨ - ٢١٩. والطحاوي في \"شرح معاني الآثار\" ١/ ٢٠٥، والطبراني ١١/ ٣٥٧ (١٢٠٠٥).\n(^٢) \"شرح معاني الآثار\" ١/ ٢٠٥.\n(^٣) رواها ابن أبي شيبة في \"المصنف\" ١/ ٣٢٧ (٣٧٤٢، ٣٧٤٤، ٣٧٤٥).","vol":"7","page":67},{"text":"وأنكروا قول ابن عباس، وقالوا: قد روي عنه خلاف ذلك بإسناد (أصح) (^١) من إسناد الخبر عنه بالإنكار.\nثم ساق الطبري من حديث عكرمة عنه قال: قد علمت السنة كلها غير أني لا أدري أكان رسول الله - ﷺ - يقرأ في الظهر والعصر أم لا (^٢)؟ ولا يندفع العلم اليقين بغير علم.\nقال الطحاوي: وقد روي عنه من رأيه خلاف ما سلف عنه، روينا عنه أنه قال: اقرأ خلف الإمام بالفاتحة في الظهر والعصر.\nوإذا كان هذا في المأموم مع أن الإمام يحمل عنه فالإمام أولى (^٣).\nوإذا قد صح عنه أنه قال: لا أدري أقرأ رسول الله - ﷺ - أم لا. فقد انتفي ما قال من ذلك؛ لأن غيره قد حقق قراءة رسول الله - ﷺفيهما وهو نص أحاديث الباب.\nورواية البخاري الآتية -في باب: يقرأ في الأخريين بأم الكتاب. في حديث أبي قتادة: كان يقرأ في الظهر في الأوليين بأم الكتاب وسورتين، وفي الأخريين بأم الكتاب (^٤) - قاطع للخلاف.\nوحديث عطاء عن أبي هريرة: في كل الصلاة قراءة فما أسمعنا رسول الله - ﷺ - أسمعناكم، وما أخفاه عنا أخفيناه عنكم (^٥).\n_________\n(^١) في الأصل: صحيح، والمثبت هو الموافق لما في \"شرح ابن بطال\" ٢/ ٣٧٤.\n(^٢) رواه أبو داود (٨٠٩)، وأحمد ١/ ٢٤٩، ١/ ٢٥٧، والطحاوي في \"شرح معاني الآثار\" ١/ ٢٠٥، وقال الألباني في \"صحيح أبي داود\" (٧٧٠): إسناده صحيح على شرط البخاري.\n(^٣) \"شرح معاني الآثار\" ١/ ٢٠٦.\n(^٤) الحديث الآتي برقم (٧٥٩).\n(^٥) سيأتي برقم (٧٧٢) كتاب: الصلاة، باب: القراءة في الفجر.","vol":"7","page":68},{"text":"وحديث جابر بن سمرة: كان - ﵇ - يقرأ في الظهر بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ [الأعلى: ١] (^١)، وفي رواية: كان يقرأ في الظهر والعصر بـ ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾ و﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (١)﴾ (^٢)، وليس في خبر ابن عباس إنكاره القراءة في الظهر والعصر خلاف ما ثبت عن الشارع أنه قرأ فيهما؛ لأن ابن عباس لم يذكر أنه قال له: لا قراءة في الظهر والعصر. وإنما أخبر أنه سكت فيهما، وغير نكير أن يقول: إذا لم يسمعه يقرأ أنه يسكت، فيخبر مما كان من حاله عنده، فالذي أخبر ابن عباس أنه - ﵇ - لم يقرأ كان الحق عنده، والذي أخبر أنه قرأ فإنه سمع قراءته، فمن سامع منه الآية، ومن سامع قراءة سورة، ومن سامع أمره بالقراءة في جميع الصلاة.\nوَوَجَّهَهُ غيره إلى أنه أمر بذلك في بعض الصلاة. ومن رآه يحرك شفتيه في الظهر والعصر فوجهه أنه لم يحركهما إلا بالقراءة، فكل أخبر مما كان عنده، وكلهم كان صادقًا عند نفسه، والمصيب عين الحق أخبر أنه كان يقرأ فيهما، وذلك أن في خبر أبي قتادة أنه كان يسمعهم الآية أحيانًا، فالشاهد إنما يستحق الاسم إما بالسماع أو بالرؤية، فأما من أخبر أنه لم يسمع ولم ير فغير جائز أن يجعل خبره خلافًا لخبر من قال: رأيت أو سمعت؛ لأنه شاهد وغيره أخبر عن نفسه؛ لأنه لا شهادة عنده. في ذلك.\nوالنفي لا يكون شهادة في قول أحد من أهل العلم.\n_________\n(^١) رواه مسلم (٤٦٠) كتاب: الصلاة، باب: القراءة في الصبح.\n(^٢) رواه أبو داود (٨٠٥)، والترمذي (٣٠٧)، والنسائي ٢/ ١٦٦.\nقال أبو عيسى: حديث حسن صحيح، والحديث صححه الألباني في \"صحيح أبي داود\" ٣/ ٣٩٠ - ٣٩١ (٧٦٧).","vol":"7","page":69},{"text":"وقال الطحاوي: فأما النظر في ذلك فإنا رأينا القيام والركوع والسجود فرائض لا تجزئ الصلاة إذا ترك شيئًا منها، وكان ذلك في سائر الصلوات سواء، فرأينا القعود الأول سنة في الصلوات كلها سواء، ورأينا الأخير فيه الاختلاف، مِنهم مَن سَنَّهُ ومنهم من افترضه، وكل فريق منهم قد جعل ذلك في كل الصلوات سواء، فكانت هذِه الأشياء ما كان منها فرضًا في صلاة كان كذلك في كل الصلوات، فلما رأينا القراءة في الصبح والمغرب والعشاء واجبة في قول المخالف لا بد منها كذلك في الظهر والعصر، وهذِه حجج قاطعة على من نفي القراءة في الظهر والعصر ويراها فرضًا في غيرها (^١).\nالحديث الثالث:\nحديث خباب، وقد سلف في باب رفع البصر إلى الإمام في الصلاة (^٢)، وهو من أفراد البخاري.\nوفيه وفي حديث أبي قتادة: أن الحكم في السر أن يسمع الإنسانُ نفسه.\nوفيه أيضًا: الحكم بالدليل؛ لأنهم حكموا لاضطراب لحيته -شرفها الله- أنه كان يقرأ.\n_________\n(^١) \"شرح معاني الآثار\" ٩/ ٢٠١، وإلى هنا انتهى كلام ابن بطال ٢/ ٣٧٣ - ٣٧٦ بتصرف.\n(^٢) سبق برقم (٧٤٦).","vol":"7","page":70},{"text":"<span data-type='title' id=toc-703>٩٧ - باب القِرَاءَةِ فِي العَصْرِ</span>\n٧٦٢ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنْ هِشَامٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ في الرَّكْعَتَيْنِ مِنَ الظُّهْرِ وَالعَصْرِ بِفَاتِحَةِ الْكِتَابِ، وَسُورَةٍ سُورَةٍ، وَيُسْمِعُنَا الآيَةَ أَحْيَانًا. [انظر:٧٥٩ - مسلم:٤٥١ - فتح: ٢/ ٢٤٦]\n\n٧٦١ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنْ أَبِي مَعْمَرٍ قَالَ: قُلْتُ لِخَبَّابِ بْنِ الأَرَتِّ: أَكَانَ النَّبِيُّ - ﷺ - يَقْرَأُ في الظُّهْرِ وَالعَصْرِ؟ قَالَ: نَعَمْ. قَالَ: قُلْتُ: بِأَيِّ شَيءٍ كُنْتُمْ تَعْلَمُونَ قِرَاءَتَهُ؟ قَالَ: بِاضْطِرَابِ لِحْيَتِهِ. [انظر:٧٤٦ - فتح:٢/ ٢٤٥]\nذكر فيه حديث أبي قتادة السالف، وكذا حديث خباب.\nوشيخه فيه هو محمد بن يوسف الفريابي، قاله أبو نعيم وغيره.\nوشيخه سفيان هو الثوري كما صرَّح به أبو نعيم في روايته.\nوروي أيضًا القراءة فيهما من السلف عن عمر وابنه وعلي وابن مسعود وزيد بن ثابت وجابر بن عبد الله وأبي الدرداء وخباب وعبد الله بن مغفل وعبد الله بن عمرو وأبي هريرة وعائشة (^١).\nوقال أبو العالية: العصر على النصف من الظهر. وقال إبراهيم: يضاعف الظهر على العصر أربع مرات. وقال الحسن البصري: القراءة في الظهر والعصر سواء. وقال حماد: القراءة في الظهر والصبح سواء (^٢).\n_________\n(^١) انظر: \"المصنف\" لعبد الرزاق ٢/ ١٠٠ - ١٠٧، \"المصنف\" لابن أبي شيبة ١/ ٣١٢ - ٣١٣.\n(^٢) روى ذلك عنهم ابن أبي شيبة ١/ ٣١٣ - ٣١٤ (٣٥٧٩، ٣٥٨٤، ٣٥٨٧، ٣٥٨٨).","vol":"7","page":71},{"text":"<span data-type='title' id=toc-704>٩٨ - باب القِرَاءَةِ فِي المَغْرِبِ </span>(^١)\n٧٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّهُ قَالَ: إِنَّ أُمَّ الْفَضْلِ سَمِعَتْهُ وَهُوَ يَقْرَأُ: ﴿وَالْمُرْسَلَاتِ عُرْفًا﴾ [المرسلات: ١] فَقَالَتْ: يَا بُنَيَّ، وَاللهِ لَقَدْ ذَكَّرْتَنِي بِقِرَاءَتِكَ هَذِهِ السُّورَةَ، إِنَّهَا لآخِرُ مَا سَمِعْتُ مِنْ رَسُولِ اللهِ - ﷺ - يَقْرَأُ بِهَا فِي الْمَغْرِبِ. [٤٤٢٩ - مسلم: ٤٦٢ - فتح: ٢/ ٢٤٦]\n\n٧٦٤ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ مَرْوَانَ بْنِ الْحَكَمِ قَالَ: قَالَ لِي زَيْدُ بْنُ ثَابِتٍ: مَا لَكَ تَقْرَأُ فِي الْمَغْرِبِ بِقِصَارٍ، وَقَدْ سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ بِطُولِ الطُّولَيَيْنِ؟! [فتح: ٢/ ٢٤٦]\nذكر فيه حديث ابن عباس أنَّ أُمَّ الفَضْلِ سَمِعَتْهُ وَهُوَ يَقْرأُ: ﴿وَالْمُرْسَلَاتِ عُرْفًا (١)﴾ [المرسلات: ١] فَقَالَتْ: يَا بُنَيَّ، لَقَدْ ذَكَّرْتَنِي بِقِرَاءَتِكَ هذِه السُّورَةَ، إِنَّهَا لآخِرُ مَا سَمِعْتُ مِنْ رَسُولِ اللهِ - ﷺ - يَقْرَأُ بِهَا في المَغْرِبِ.\nوهذا الحديث أخرجه مسلم أيضًا وله: ثم ما صلى بعدها حتى قبضه الله -﷿- (^٢).\nوأخرجها البخاري في كتاب: المغازي، وقال: ثم ما صلى لنا بعدها (^٣).\nوأخرجه الترمذي بلفظ: خرج إلينا رسول الله - ﷺ - عاصب رأسه في مرضه فصلى المغرب بالمرسلات فما صلى بعدها حتى لقي الله -﷿-.\nوأخرجه النسائي بلفظ: صلى بنا في بيته المغرب فقرأ بالمرسلات\n_________\n(^١) جاء في هامش (س) ما نصه: ثم بلغ في الثالث بعد السبعين كتبه مؤلفه.\n(^٢) مسلم (٤٦٢) باب: القراءة في الصبح.\n(^٣) يأتي برقم (٤٤٢٩) باب: مرض النبي - ﷺ - ..","vol":"7","page":72},{"text":"وما صلى بعدها صلاة حتى قبض - ﷺ - (^١). وفي \"الأوسط\": ثم لم يصل لنا عشاء حتى قبض (^٢).\nوذكر البخاري في الباب أيضًا حديث ابن أَبِي مُلَيْكَةَ، عَنْ عُرْوَةَ، عَنْ مَرْوَانَ بْنِ الحَكَمِ قَالَ: قَالَ لِي زيدُ بْنُ ثَابِتٍ: مَا لَكَ تَقْرَأُ في المَغْرِبِ بِقِصَارٍ، وَقَدْ سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ بِطُولِ الطُّولَيَيْنِ؟! وهو من أفراده.\nوقول الحاكم في \"مستدركه\" أنه مما اتفقا عليه (^٣). من أوهامه، ورواه أبو داود، كذلك قال: قلت ما طولى الطوليين، قال: الأعراف، ونقله ابن بطال عن العلماء، وقال ابن أبي مليكة من قبل نفسه: الأعراف والمائدة (^٤).\nوفي البيهقي عنه أنه قال: ما طولى الطوليين؟ قال: الأنعام والأعراف (^٥).\nوفي \"أطراف ابن عساكر\": قيل لعروة: ما طول الطوليين؟ قال: الأعراف ويونس، ورواه النسائي وابن حبان في \"صحيحه\" من حديث أبي الأسود سمع عروة، قال زيد لمروان: أبا عبد الله، تقرأ في المغرب بـ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ و﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾.\nقال زيد: فحلفت بالله لقد رأيت رسول الله - ﷺ - يقرأ فيها بأطول\n_________\n(^١) الترمذي (٣٠٨) باب: ما جاء في القراءة في المغرب، قال الترمذي: حديث حسن صحيح.\n(^٢) \"المعجم الأوسط\" ٦/ ٢٣٥ (٦٢٨٠).\n(^٣) \"المستدرك\" ١/ ٢٣٧.\n(^٤) أبو داود (٨١٢) وفيه: قلت: ما طول الطوليين؟ قال: الأعراف والأخرى الأنعام.\nوانظر: \"شرح ابن بطال\" ٢/ ٣٨١.\n(^٥) \"السنن الكبرى\" ٢/ ٣٩٢.","vol":"7","page":73},{"text":"الطوليين وهي ﴿المص (١)﴾ (^١).\nقال ابن القطان: ففي هذا أن عروة سمعه من زيد بن ثابت، ووقع في أبي داود بينهما مروان (^٢) أي: وكذا في البخاري كما سلف، وما مثله يصح؛ لأنه قد علل حديث بسرة بذلك مع أنه قد قال فيه كما قال هنا، فيكون سمعه بعد أن حدثه مروان عنه أو حدثه به زيد أولًا، وسمعه أيضًا من مروان، فصار يحدث به على الوجهين (^٣).\nإذا تقرر ذلك، فالطولى: وزن فعلى تأنيث أطول، وقد سلف كذلك في رواية.\nو(الطوليين): تثنية الطولي، وطولى الطوليين. يريد: أطول السورتين.\nقال الخطابي: وبعض المحدثين يقول: بطِوَل الطوليين. بكسر الطاء وفتح الواو وهو خطأ فاحش، إنما الطِّوَل: الحبل، وليس هذا موضعه (^٤).\nوكذا قال ابن الجوزي: أصحاب الحديث يروونه: (بطول) وهو غلط، إنما هو بطولى على وزن فعلى (^٥).\nفإن قلت: هل يجوز أن تكون البقرة؛ لأنها أطول السبع الطوال؟\nفالجواب: أنه لو أرادها لقال: بطول الطول. ثم الحديثان المذكوران ظاهران فيما ترجم له البخاري ﵀.\n_________\n(^١) النسائي ٢/ ١٦٩ - ١٧٠، وابن حبان في \"صحيحه\" ٥/ ١٤٤ (١٨٣٦).\n(^٢) أبو داود (٨١٢).\n(^٣) \"بيان الوهم والإيهام\" ٥/ ٢٣١ - ٢٣٢ (٢٤٤١).\n(^٤) \"معالم السنن\" ١/ ١٧٥.\n(^٥) \"غريب الحديث\" ٢/ ٤٥.","vol":"7","page":74},{"text":"قال ابن بطال: ويحتمل أن يكون قرأها في الركعتين؛ لأنه لم يذكر أنه قرأ معها غيرها (^١).\nقلت: صرح به زيد بن ثابت في روايته أن رسول الله - ﷺ - كان يقرأ في المغرب بسورة الأعراف في الركعتين كلتيهما، رواه الحاكم (^٢) وقال: صحيح على شرط الشيخين إن لم يكن فيه إرسال (^٣).\nقلت: وفي الصحيحين قراءته - ﵇ - في المغرب بالطور كما ذكره البخاري بعد (^٤).\nوفي ابن ماجه -بإسناد صحيح- من حديث ابن عمر قراءته فيها بـ ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ و﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ (^٥).\nوفي الطبراني -بإسناد صحيح- أنه أمَّهم فيها بـ ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾ (^٦)\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٨١.\n(^٢) ورد بهامش (س) ما نصه: أصل حديث زيد في صلاته - ﵇ - بالأعراف في الصحيح. وفي \"مسند أحمد\" عن (…) وعن زيد بن ثابت كذا على الشك أن النبي - ﷺ - قرأ في المغرب بالأعراف في الركعتين.\n(^٣) \"المستدرك\" ١/ ٢٣٧، وقال الذهبي في \"التلخيص\" ١/ ٢٣٧: فيه انقطاع؛ وانظر تمام تخريجه في \"البدر المنير\" ٣/ ١٨٠ - ١٨٧.\n(^٤) سيأتي برقم (٧٦٥).\n(^٥) رواه ابن ماجه (٨٣٣)، وقال الحافظ في \"الفتح\" ٢/ ٢٤٨: ظاهر إسناده الصحة إلا أنه معلول، قال الدارقطني: أخطأ فيه بعض رواته.\nوقال الألباني: شاذ، والمحفوظ أنه كان يقرأ بهما في سنة المغرب. اهـ. \"ضعيف سنن ابن ماجه\" (١٧٧).\n(^٦) رواه الطبراني في \"الكبير\" كما في \"مجمع الزوائد\" ٢/ ١١٨ من حديث عبد الله بن يزيد، قال الهيثمي: فيه جابر الجعفي، وثقه شعبة وسفيان وضعفه بقية الأئمة. اهـ.\nورواه أيضًا ابن أبي شيبة ١/ ٣١٤ (٣٥٩٢)، وعبد بن حميد في \"المنتخب\" ١/ ٤٤٢ (٤٩٢).","vol":"7","page":75},{"text":"وخرجه ابن حبان في \"صحيحه\" بنحوه (^١).\nوعند ابن بطال عن الشعبي عنه: قرأ - ﵇ - في المغرب بـ ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾ (^٢).\nوفي \"صحيح ابن حبان\" من حديث جابر بن سمرة قراءته - ﵇ - فيها ليلة الجمعة بـ ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ و﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ وقراءته في العشاء الآخرة ليلة الجمعة بالجمعة والمنافقين فاستفده (^٣).\nوفي الأحاديث غير ذلك بالصافات وبالدخان وبالبقرة.\nوعند أبي داود: أن عروة بن الزبير كان يقرأ في صلاة المغرب بنحو ما يقرءون والعاديات ونحوها من السور.\nقال أبو داود: هذا يدلك على أن ذاك منسوخ (^٤).\nوللنسائي عن أبي هريرة قال: ما رأيت أحدًا أشبه صلاة برسول الله - ﷺ - من فلان، فذكر أنه كان يقرأ في الأوليين من صلاة المغرب بقصار المفصل (^٥). وعند ابن شاهين كتب عمر إلى أبي موسى الأشعري أن أقرأ في الصحيح بطوال المفصل، وفي الظهر بأوساطه، وفي المغرب بقصاره، وبنحوه ذكره ابن أبي شيبة في \"مصنفه\".\n_________\n(^١) ابن حبان ٥/ ١٤٦ (١٨٣٨)، عن حديث البراء بن عازب، وهو في صلاة العشاء لا المغرب. وكذا رواه الجماعة العشاء لا المغرب. وهو في البخاري فيما يأتي برقم (٧٦٧)، ومسلم (٤٦٤)، أبو داود (١٢٢١)، الترمذي (٣١٠)، النسائي ٢/ ١٧٣، ابن ماجه (٨٣٥).\n(^٢) \"شرح ابن بطال\" ٢/ ٣٨١.\n(^٣) ابن حبان ٥/ ١٤٩ - ١٥٠ (١٨٤١)، وقال في \"الثقات\" ٦/ ٣٦٧: المحفوظ عن سماك أن النبي - ﷺ -. والحديث ضعفه الألباني في \"الضعيفة\" (٥٥٩).\n(^٤) \"سنن أبي داود\" (٨١٣) وقال: وهذا أصح. وقال الألباني في \"صحيح أبي داود\" (٧٧٤): هذا مقطوع وإسناده صحيح على شرط مسلم.\n(^٥) \"إكمال المعلم\" ٢/ ٣٧٠.","vol":"7","page":76},{"text":"<span data-type='title' id=toc-705>٩٩ - باب الجَهْرِ فِي المَغْرِبِ</span>\n٧٦٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - قَرَأَ فِي الْمَغْرِبِ بِالطُّورِ. [٣٠٥٠، ٤٠٢٣، ٤٨٥٤ - مسلم: ٤٦٣ - فتح: ٢/ ٢٤٧]\nحدثنا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أنا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ محَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ: سَمِعْتُ النَّبي - ﷺ - قَرَأَ فِي الَمغْرِبِ بِالطُّورِ.\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوزاد البخاري أيضًا في باب بإسناد غير متصل (^٢).\nووصله ابن ماجه، فلما بلغ هذِه الآية: ﴿أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (٣٥) أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ بَلْ لَا يُوقِنُونَ﴾ إلى ﴿الْمُصَيْطِرُونَ﴾ [الطور: ٣٥: ٣٧] كاد قلبي أن يطير (^٣).\nوذكره في المغازي (^٤) مختصرًا في باب: شهود الملائكة بدرًا، وفيه: ذلك أول ما وقر الإيمان في قلبي (^٥). وذكره بطريق أخرى أنه كان جاءه في أسارى بدر يعني في فدائهم (^٦). ولما أخرجه البزار بلفظ: قدمت على رسول الله - ﷺ - في فداء أهل بدر فسمعته يقرأ في المغرب وهو يؤم الناس بـ ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ (٢)﴾.\nقال: وهذا الحديث لا نعلم رواه عن رسول الله - ﷺ - ولا نعلمه يروى\n_________\n(^١) مسلم برقم (٤٦٣) باب: القراءة في الصبح.\n(^٢) سيأتي برقم (٤٨٥٤) كتاب: التفسير، باب: سورة والطور.\n(^٣) \"سنن ابن ماجه\" (٨٣٢) باب: القراءة في صلاة المغرب.\n(^٤) ورد في هامش (س) ما نصه: من خط الشيخ يأتي في التفسير أيضًا.\n(^٥) سيأتي برقم (٤٠٢٣).\n(^٦) سيأتي برقم (٣٠٥٠) كتاب: الجهاد والسير، باب: فداء المشركين.","vol":"7","page":77},{"text":"عن رسول الله - ﷺ - من وجه أنه قرأ في المغرب بالطور إلا في هذا الحديث (^١).\nقلتُ: قد أخرجه الحافظ أبو موسى المديني في كتابه \"معرفة الصحابة\" من حديث الزهري، عن الأعرج قال: سمعت عبيد الله بن الحارث بن نوفل يقول: آخر صلاة صليتها مع رسول الله - ﷺ - المغرب، فقرأ في الأولى بـ ﴿وَالطُّورَ﴾ وفي الثانية بـ ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ (^٢).\nإذا تقرر ذلك؛ فالحديث ظاهر لما ترجم له من الجهر بالمغرب، وهو إجماع.\nوقد ذهب قوم -كما قال الطحاوي- إلى الأخذ بحديث جبير هذا، وحديث زيد وأم الفضل السالفين في الباب قبله وقلدوها، وخالفهم في ذلك آخرون وقالوا: لا ينبغي أن يقرأ في المغرب إلا بقصار المفصل؛ وقالوا: قد يجوز أن يكون يريد بقوله: (قرأ بالطور) ببعضها وهو جائز لغة، يقال: فلان يقرأ القرآن إذا قرأ بشيء منه.\nقال الطحاوي: والدليل على صحة ذلك ما روى هشيم، عن الزهري، عن محمد بن جبير بن مطعم، عن أبيه قال: قدمت على رسول الله - ﷺ - لأكلمه في أسارى بدر، فانتهيت إليه وهو يصلي بأصحابه صلاة المغرب، فسمعته يقول: ﴿إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (٧) مَا لَهُ مِنْ دَافِعٍ (٨)﴾ [الطور:٧ - ٨] فكأنما صدع قلبي؛ فبين هشيم القصة على وجهها وأخبر أن الذي سمعه قوله: ﴿إِنَّ عَذَابَ رَبِّكَ\n_________\n(^١) \"البحر الزخار\" ٨/ ٣٣٧ (٣٤٠٩).\n(^٢) أورد هذِه الرواية بسندها الحافظ في \"الإصابة\" ثمَّ قال: هذا إسنادٌ غريب؛ فيه مَن لا يعرف اهـ. \"الإصابة\" ٢/ ٤٣٦ (٥٢٩٦) ترجمة عبيد الله بن الحارث بن نوفل.","vol":"7","page":78},{"text":"لَوَاقِعٌ (٧)﴾ (^١) لا أنه سمع الطور كلها وهو عجيب منه، ترده رواية البخاري السالفة، وقد رواه الطبراني في \"معجمه الصغير\"، عن إبراهيم بن محمد بن جبير بن مطعم، عن أبيه، عن جده .. وقال: لم يروه عن إبراهيم إلا هشيم، تفرد به عروة بن سعيد الربعي، وهو ثقة (^٢).\nوقوله: (فأتيته وهو يصلي) يخالفه ما ذكره ابن سعد من حديث نافع ابنه عنه. قال: قدمت في فداء أسارى بدر فاضطجعت في المسجد بعد العصر، وقد أصابني الكرى فنمت فأقيمت صلاة المغرب فقمت فزعًا لقراءة رسول الله - ﷺ - في المغرب: ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ (٢) [الطور:١ - ٢] فاستمعت قراءته حتى خرجت من المسجد وكان يومئذٍ أول ما دخل الإِسلام قلبي.\nوفي \"الاستيعاب\": روى جماعة من أصحاب ابن شهاب عنه، عن محمد بن جبير، عن أبيه: المغرب أو العشاء (^٣).\nوزعم الدارقطني أن رواية من رواه عن ابن شهاب، عن نافع بن جبير وَهَمٌ في ذكره نافعًا.\nثم قال الطحاوي: وكذلك قول زيد لمروان في الطوليين: يجوز أن يكون قرأ ببعضها.\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٢١٢.\n(^٢) \"المعجم الصغير\" ٢/ ٢٦٥ - ٢٦٦ (١١٤١) والذي وقع فيه: تفرد به سعيد بن عروة وهو ثقة، وكذا وقع في الإسناد سعيد بن عروة الربعي البصري، حدثنا هشيم، ووقع في \"المعجم الكبير\" ٢/ ١١٧: عروة بن سعيد، عن عروة الربعي المصري، ثنا هشيم، ووقع في \"تاريخ الإسلام\" للذهبي ٢٢/ ٣٢٥ (٥٥٤) في ترجمة يعقوب ابن غيلان شيخ الطبراني أنه حدث بالبصرة عن سعيد بن عروة.\n(^٣) \"الاستيعاب\" ١/ ٣٠٤.","vol":"7","page":79},{"text":"والدليل على ذلك ما روى جابر أنهم كانوا يصلون المغرب ثم ينتضلون. وعن أنس: كنا نصلي المغرب مع رسول الله - ﷺ - ثم يرمي أحدنا فيرى مواقع نبله (^١). فلما كان هذا وقت انصراف رسول الله - ﷺ - من صلاة المغرب استحال أن يكون ذلك، وقد قرأ فيها بالأعراف أو نصفها (^٢).\nوهو عجيب منه؛ فقد صح أنه فرقها في الركعتين كما أسلفناه في الباب قبله، والظاهر أن ذلك كان في بعض الأحيان منه فلا استحالة إذن.\nثم قال الطحاوي: وقد أنكر على معاذ حين صلى العشاء بالبقرة مع سعة وقتها فالمغرب أحرى بذلك (^٣). وهو عجيب منه؛ فإنكاره إنما هو للرفق بالمأمومين المعذورين، وقد روي أن ذلك كان في المغرب (^٤)، وقد أخبر أبو هريرة أن النبي - ﷺ - كان يقرأ في المغرب بقصار المفصل، أخرجه ابن أبي شيبة (^٥).\n_________\n(^١) رواه أبو داود (٤١٦) باب: في وقت المغرب، وأحمد ٣/ ١١٤، وابن خزيمة في \"صحيحه\" ١/ ١٧٤ (٣٣٨).\nقال الألباني: إسناده صحيح، وله شواهد في الصحيحين وغيرهما من حديث رافع بن خديج وغيره \"صحيح أبي داود\" ٣/ ٢٨٧ - ٢٨٨ (٤٤٣).\n(^٢) \"شرح معاني الآثار\" ١/ ٢١٢.\n(^٣) \"شرح معاني الآثار\"١/ ٢١٤.\n(^٤) \"شرح معاني الآثار\" ١/ ٢١٣.\n(^٥) أشار إلى هذِه الرواية ابن بطال في \"شرحه\" فقال: روى ابن أبي شيبة عن زيد بن الحباب قال: حدثنا الضحاك بن عثمان، قال: حدثنا بكير بن الأشج، عن سليمان ابن يسار، عن أبي هريرة قال: كان رسول الله - ﷺ - يقرأ في المغرب بقصار المفصل.\nورواها من طريقه الطحاوي في \"شرح معاني الآثار\" ١/ ٢١٤ قال: حدثنا يحيى بن إسماعيل أبو زكريا البغدادي قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا زيد بن الحباب .. الحديث.","vol":"7","page":80},{"text":"فلو حملنا حديث جبير، وزيد بن ثابت على ما حمله المخالف لتضادت تلك الآثار.\nوحديث أبي هريرة هذا وإن حملناه على ما ذكرنا ائتلفت، وهو أولى من التضاد فينبغي إذن القراءة بقصار المفصل.\nوهو قول مالك (^١)، والكوفيين (^٢)، والشافعي (^٣)، وجمهور العلماء (^٤).\nقلتُ: قد أسلفنا أن قراءته كذلك كان في بعض الأحيان لبيان الجواز أو لامتداد وقت المغرب فلا تضاد.\nوقراءة الشارع ليست كقراءة غيره، فإنه كان من أخف الناس صلاة في تمام، وكان يقرأ بالستين إلى المائة.\nوقد أخبر الشارع عن داود صلى الله عليهما وسلم أنه كان يأمر بدابته أن تسرج فيقرأ الزبور قبل إسراجها (^٥).\nفنبينا أَحْرى بذلك وأولى، ودعوى من ادعى أن السورة لم يكمل إنزالها فلذلك قرأ ببعضها وَهَمٌ؛ فالإجماع قائم على نزول الأعراف والأنعام بمكة شرفها الله.\n_________\n(^١) انظر: \"التفريع\" ١/ ٢٢٧، \"النوادر والزيادات\" ١/ ١٧٤، \"المعونة\" ١/ ٩٥.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٢٨، \"الهداية\" ١/ ٥٩، \"تبيين الحقائق\" ١/ ١٢٩ - ١٣٠.\n(^٣) انظر: \"الحاوي\" ٢/ ٢٣٦ - ٢٣٧، \"المهذب\" ١/ ٢٤٨، \"البيان\" ٢/ ٢٠٢.\nوانظر للحنابلة: \"المغني\" ٢/ ٢٧٤ - ٢٧٥، \"المبدع\" ١/ ٤٤٣، \"كشاف القناع\" ٢/ ٣١٩.\n(^٤) انظر: \"شرح ابن بطال\" ٢/ ٣٨١.\n(^٥) سيأتي برقم (٣٤١٧) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾.","vol":"7","page":81},{"text":"ومنهم من استثنى في الأنعام ست آيات نزلن بالمدينة.\nوطولى الطوليين هي الأعراف على ما سلف؛ لأنها أطول من الأنعام فلا يتجه ذلك. وفي الحديث أيضًا من متعلقات الأصول والفقه والحديث: أن شهادة المشرك بعد إسلامه مقبولة فيما عمله قبل إسلامه؛ لأن جبيرًا كان يوم سمع الشارع مشركًا قدم في أسارى بدر كما سلف -وكذا روايته- ومثله الفاسق، والصبي أولى.","vol":"7","page":82},{"text":"<span data-type='title' id=toc-706>١٠٠ - باب الجَهْرِ فِي العِشَاءِ</span>\n٧٦٦ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا مُعْتَمِرٌ، عَنْ أَبِيهِ، عَنْ بَكْرٍ، عَنْ أَبِي رَافِعٍ قَالَ: صَلَّيْتُ مَعَ أَبِي هُرَيْرَةَ الْعَتَمَةَ فَقَرَأَ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١] فَسَجَدَ، فَقُلْتُ لَهُ، قَالَ: سَجَدْتُ خَلْفَ أَبِي الْقَاسِمِ - ﷺ -، فَلَا أَزَالُ أَسْجُدُ بِهَا حَتَّى أَلْقَاهُ. [٧٦٨، ١٠٧٤، ١٠٧٨ - مسلم: ٥٧٨ - فتح: ٢/ ٢٥٠]\n\n٧٦٧ - حَدَّثَنَا أَبُو الوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيٍّ قَالَ: سَمِعْتُ البَرَاءَ أَنَّ النَّبِيَّ - ﷺ - كَانَ فِي سَفَرٍ فَقَرَأَ فِي العِشَاءِ فِي إِحْدى الرَّكْعَتَيْنِ بِالتِّينِ وَالزَّيتُونِ. [٧٦٩، ٤٩٥٢، ٧٥٤٦ - مسلم: ٤٦٤ - فتح: ٢/ ٢٥٠]\nذكر فيه حديث أَبِي رَافِعٍ قَالَ: صَلَّيْتُ مَعَ أَبِي هُرَيْرَةَ العَتَمَةَ فَقَرَأَ:\n﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ فَسَجَدَ، فَقُلْتُ لَهُ، قَالَ: سَجَدْتُ خَلْفَ أَبِي القَاسِمِ - ﷺ -، فَلَا أَزَالُ أَسْجُدُ بِهَا حَتَّى أَلْقَاهُ.\nوحديث البراء: أنه - ﵇ - كَانَ في سَفَرٍ فَقَرَأَ فِي العِشَاءِ في إِحْدى الرَّكْعَتَيْنِ بِالتِّينِ وَالزَّيْتُونِ، فما سمعت أحدًا أحسن صوتا أو قراءةً منه.\nالشرح:\nحديث أبي هريرة يأتي قريبًا وفي سجود القرآن (^١).\nوأخرجه مسلم أيضًا (^٢).\nوحديث البراء يأتي في التفسير (^٣).\nوأخرجه باقي الجماعة (^٤)، وهما دالان على ما ترجم له وهو الجهر بالعشاء.\n_________\n(^١) سيأتي برقم (٧٦٨)، وبرقم (١٠٧٤) باب: سجدة: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾.\n(^٢) مسلم (٥٧٨) باب: سجود التلاوة.\n(^٣) سيأتي برقم (٤٩٥٢) باب: سورة التين.\n(^٤) رواه مسلم برقم (٤٦٤) باب: القراءة في العشاء، وأبو داود (١٢٢١) باب: قصر قراءة الصلاة في السفر، والترمذي (٣١٠) باب: ما جاء في القراءة في صلاة =","vol":"7","page":83},{"text":"أما في حديث البراء فهو ظاهر فيه.\nوأما حديث أبي هريرة فلأنه سجد بها خلفه وذلك مقتضٍ أنه سمعها منه، والإجماع قائم على ذلك.\nوموضع السجدة في ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾. ﴿لَا يَسْجُدُونَ﴾ وأغرب من قال: إنه آخر السورة.\nو(العتمة): المراد بها العشاء، وإن سلف النهي في تسميتها بذلك لما فيه.\nوسجود أبي هريرة خلف رسول الله - ﷺ - لا يلزم منه أن يكون في صلاة؛ لاحتمال سماعه لها منه خارجها.\nوقوله في حديث البراء: في إحدى الركعتين. جاء في النسائي أنها الأولى (^١).\nوتأسى عمر -﵁ - بقراءته لها في إحداهما (^٢).\nوقوله: (أو قراءة)، الظاهر أن (أو) بمعنى الواو؛ واستدل بذلك من لا يرى توقيتًا بالقراءة فيها بل بحسب الحال.\nوعن مالك: يقرأ فيها بالحاقة ونحوها (^٣).\nوعندنا وعند أشهب: بأوساط المفصل (^٤).\nوهو قول عمر بن عبد العزيز، وفيه حديث عن أبي هريرة مرفوعًا،\n_________\n= العشاء، والنسائي ٢/ ١٧٣، وابن ماجه (٨٣٤ - ٨٣٥) باب: القراءة في صلاة العشاء.\n(^١) النسائي ٢/ ١٧٣.\n(^٢) \"مصنف عبد الرزاق\" ٢/ ١٠٩ (٢٦٩٧).\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٧٤.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ١٧٤، \"التهذيب\" ٢/ ١٠١، \"الدر\" ١/ ٥٠٧.","vol":"7","page":84},{"text":"وكتب عمر إلى أبي موسى الأشعري أن اقرأ بالناس في العشاء الآخرة بوسط المفصل، وقرأ فيها عثمان بالنجم، وابن عمر بالذين كفروا (^١) والفتح؛ وأبو هريرة بالعاديات (^٢)، فيحتمل أن تكون قراءتها له لسفر أو أعجلته حاجة لذلك.\nوأجاز العلماء للمسافر إذا أعجله أصحابه واستغيث به في أمرٍ أن يقرأ بسورة قصيرة اتباعًا للشارع في التين والزيتون في السفر، وهو قول مالك (^٣).\nوفي \"شرح الهداية\": يقرأ في الفجر أربعين آية سوى الفاتحة. وفي رواية خمسين. وفي أخرى ستين إلى المائة. وهي أبين الروايات عندهم.\nقالوا: في الشتاء يقرأ مائة، وفي الصيف أربعين، وفي الخريف خمسين أو ستين.\nوذكر أن في رواية الأصل أن يكون في الظهر دون الفجر والعصر قدر عشرين آية سوى الفاتحة (^٤).\nونص أصحابنا على أنه يستحب أن يكون في الصبح والظهر من طوال المفصل، وفي العصر والعشاء من أوساطه، وفي المغرب من قصاره (^٥).\n_________\n(^١) أي سورة محمد - ﷺ -.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ١٧٥.\n(^٣) روى هذِه الآثار ابن أبي شيبة ١/ ٣١٦ (٣٦١٢، ٣٦١٣، ٣٦١٤).\n(^٤) \"شرح فتح القدير\" ١/ ٣٣٤ - ٣٣٥، \"العناية\" ١/ ٣٣٤ - ٣٣٥.\n(^٥) انظر: \"المهذب\" ١/ ٢٤٨، \"التهذيب\" ٢/ ١٠١، \"العزيز\" ١/ ٥٠٧.","vol":"7","page":85},{"text":"<span data-type='title' id=toc-707>١٠١ - باب القِرَاءَةِ فِي العِشَاءِ بِالسَّجْدَةِ</span>\n٧٦٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ قَالَ: حَدَّثَنِي التَّيْمِيُّ، عَنْ بَكْرٍ، عَنْ أَبِي رَافِعٍ قَالَ: صَلَّيْتُ مَعَ أَبِي هُرَيْرَةَ الْعَتَمَةَ فَقَرَأَ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١] فَسَجَدَ، فَقُلْتُ مَا هَذِهِ؟ قَالَ: سَجَدْتُ بِهَا خَلْفَ أَبِي الْقَاسِمِ - ﷺ - فَلَا أَزَالُ أَسْجُدُ بِهَا حَتَّى أَلْقَاهُ. [انظر: ٧٦٦ - مسلم: ٥٧٨ - فتح: ٢/ ٢٥٠]\nذكر فيه حديث أبي رافع السالف، وهو حجة لنا في السجود في المفصل، وأجاز القراءة بها في العشاء وسائر المكتوبات من يراه.\nواختلفت الرواية عن مالك في ذلك، ففي \"المدونة\": كره مالك للإمام أن يتعمد قراءة سورة فيها سجدة، لئلا يخلط على الناس، فإن قرأها فليسجد، وأكره أن يتعمدها الفذ (^١).\nوروى عنه أشهب أنه إذا كان مع الإمام قليل من الناس لا يخاف أن يخلط عليهم فلا بأس بذلك (^٢).\nوروى عنه ابن وهب أنه قال: لا بأس أن يقرأ الإمام بالسجدة في الفريضة (^٣)، ولا يكره عندنا قراءتها للإمام سرية كانت الصلاة أو جهرية، ويسجد متى قرأها (^٤)، وقد عرفت مذهب مالك فيه (^٥).\nوقال أبو حنيفة: يكره في السرية دون الجهرية (^٦).\nقال الروياني -من أصحابنا- في \"بحره\": وعلى مذهبنا يستحب\n_________\n(^١) \"المدونة\" ١/ ١٠٦.\n(^٢) انظر: \"المنتقى\" ١/ ٣٥٠، \"الذخيرة\" ٢/ ٤١٥.\n(^٣) انظر: \"المنتقى\" ١/ ٣٥٠، \"الذخيرة\" ٢/ ٤١٥.\n(^٤) انظر: \"البيان\" ٢/ ٢٩١، \"روضة الطالبين\" ٢/ ٣٢٠.\n(^٥) \"الذخيرة\" ٢/ ٤١٥.\n(^٦) انظر: \"الأصل\" ١/ ٣١٩، \"المبسوط\" ٢/ ١٠، \"الاختيار\" ١/ ١٠١.","vol":"7","page":86},{"text":"تأخير السجود حتى يسلم لئلا يهوش على الناس (^١).\nقلت: فيه نظر؛ لأن في \"سنن أبي داود\" من حديث ابن عمر أن رسول الله - ﷺ - سجد في صلاة الظهر ثم قام فركع، فرأينا أتى قرأ ﴿تَنْزِيلٌ﴾ السجدة (^٢).\nورواه الحاكم في \"مستدركه\" وقال: هذا حديث صحيح على شرط الشيخين. قال: وهو سنة صحيحة (عزيزة) (^٣) أن الإمام يسجد فيما يسر بالقراءة مثل سجوده فيما يعلن (^٤).\n_________\n(^١) انظر: \"المجموع\" ٣/ ٥٦٨.\n(^٢) أبو داود (٨٠٧) وضعفه الألباني في \"ضعيف أبي داود\" (١٤٣).\n(^٣) في مطبوع \"المستدرك\": غريبة.\n(^٤) \"المستدرك\" ١/ ٢٢١.","vol":"7","page":87},{"text":"<span data-type='title' id=toc-708>١٠٢ - باب القِرَاءَةِ فِي العِشَاءِ</span>\n٧٦٩ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا مِسْعَرٌ قَالَ: حَدَّثَنَا عَدِيُّ بْنُ ثَابِتٍ، سَمِعَ الْبَرَاءَ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ: ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾ [التين: ١] فِي العِشَاءِ، وَمَا سَمِعْتُ أَحَدًا أَحْسَنَ صَوْتًا مِنْهُ أَوْ قِرَاءَةً. [انظر: ٧٦٧ - مسلم: ٤٦٤ - فتح: ٢/ ٢٥١]\nذكر فيه حديث البراء، وقد سلف (^١). ولو أخر الجهر في العشاء عن القراءة فيها كما فعل في الصبح كان أولى.\n_________\n(^١) سلف آنفًا برقم (٧٦٧).","vol":"7","page":88},{"text":"<span data-type='title' id=toc-709>١٠٣ - باب يُطَوِّلُ فِي الأُولَيَيْنِ وَيَحْذِفُ فِي الُأخْرَيَيِنْ</span>\n٧٧٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي عَوْنٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ سَمُرَةَ قَالَ: قَالَ عُمَرُ لِسَعْدٍ: لَقَدْ شَكَوْكَ فِي كُلِّ شَيْءٍ حَتَّى الصَّلَاةِ. قَالَ: أَمَّا أَنَا فَأَمُدُّ فِي الأُولَيَيْنِ وَأَحْذِفُ فِي الأُخْرَيَيْنِ، وَلَا آلُو مَا اقْتَدَيْتُ بِهِ مِنْ صَلَاةِ رَسُولِ اللهِ - ﷺ -. قَالَ صَدَقْتَ، ذَاكَ الظَّنُّ بِكَ، أَوْ ظَنِّي بِكَ. [انظر: ٧٥٥ - مسلم: ٤٥٣ - فتح: ٢/ ٢٥١]\nذكر فيه حديث جابر بن سمرة: قال: قال عُمر لسعد: شَكَوْكَ في كُلِّ شَيْءٍ حَتَّى في الصَّلَاةِ. قَالَ: قال أَما إني فَأمُدُّ فِي الأُولَيَيْنِ وَأَحْذِفُ فِي الأُخْرَيَيْنِ، وَلَا آلُو مَا اقْتَدَيْتُ بِهِ مِنْ صَلَاةِ رَسُولِ اللهِ - ﷺ -. قَالَ: صَدَقْتَ، ذَاكَ الظَّنُّ بِكَ. أَوْ ظَنِّي بِكَ.\nوقد سلف الكلام عليه أول باب: وجوب القراءة مستوفًا (^١)، والمراد بالحذف: التقصير، وأصل الحذف من الشيء: النقص، وهو بمعنى الرواية الأخرى السالفة هناك، وأخف في الأخريين.\nومعنى (لاآلو): لا أقصر. تقول العرب: ما آلوت في حاجتك وما آلوتك نصحًا: ما قصرت بك عن جهدي.\nوالحديث ظاهر لما ترجم له، فإن عكس خالف السنة، والصلاة صحيحة وهو عام في الرباعية والثلاثية وكذا الثنائية.\nواستثنى أبو حنيفة وأبو يوسف فقالا: إن ركعتي الظهر سواء (^٢)، وخالفهما محمد فقال: الأولى أطول في كل الصلوات (^٣).\n_________\n(^١) في شرح حديث (٧٥٥).\n(^٢) \"فتح القدير\" ١/ ٣٣٦، \"العناية\" ١/ ٣٣٦.\n(^٣) المرجعان السابقان.","vol":"7","page":89},{"text":"<span data-type='title' id=toc-710>١٠٤ - باب القِرَاءَةِ فِي الفَجْرِ </span>(^١)\nوَقَالَتْ أُمُّ سَلَمَةَ قَرَأَ النَّبِيُّ - ﷺ - بِالطُّورِ (^٢).\n\n٧٧١ - حَدَّثَنَا آدَمُ قَالَ: حَدّثَنَا شُعْبَةُ قَالَ: حَدَّثَنَا سَيَّارُ بْنُ سَلَامَةَ قَالَ: دَخَلْتُ أَنَا وَأَبِي عَلَى أَبِي بَرْزَةَ الأسْلَمِيِّ فَسَأَلْنَاهُ عَنْ وَقْتِ الصَّلَوَاتِ، فَقَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي الظُّهْرَ حِينَ تَزُولُ الشَّمْسُ، وَالْعَصْرَ وَيَرْجِعُ الرَّجُلُ إِلَى أَقْصَى الَمدِينَةِ وَالشَّمْسُ حَيَّةٌ -وَنَسِيتُ مَا قَالَ فِي الَمغْرِبِ- وَلَا يُبَالِي بِتَأْخِيرِ العِشَاءِ إِلَى ثُلُثِ اللَّيْلِ وَلَا يُحِبُّ النَّوْمَ قَبْلَهَا، وَلَا الحَدِيثَ بَعْدَهَا، وَيُصَلِّي الصُّبْحَ فَيَنْصَرِفُ الرَّجُلُ فَيَعْرِفُ جَلِيسَهُ، وَكَانَ يَقْرَأُ فِي الرَّكْعَتَيْنِ أَوْ إِحْدَاهُمَا مَا بَيْنَ السِّتِّينَ إِلَى الِمائَةِ. [انظر: ٥٤١ - مسلم: ٤٦١، ٦٤٧ - فتح ٢/ ٢٥١]\n\n٧٧٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ قَالَ: أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: فِي كُلِّ صَلَاةٍ يُقْرَأُ، فَمَا أَسْمَعَنَا رَسُولُ اللهِ - ﷺ - أَسْمَعْنَاكُمْ، وَمَا أَخْفَى عَنَّا أَخْفَيْنَا عَنْكُمْ، وَإِنْ لَمْ تَزِدْ عَلَى أُمِّ الْقُرْآنِ أَجْزَأَتْ، وَإِنْ زِدْتَ فَهُوَ خَيْرٌ. [مسلم: ٣٩٦ - فتح ٢/ ٢٥١]\nكذا أخرجه معلقًا، وكذا علقه في باب: الجهر بقراءة الصبح بعده، وسيأتي مسندًا غير مرة في الحج (^٣)، وأن الصلاة كانت الصبح.\n_________\n(^١) وقع بعده في (س) الجملة الآتية: ذكر فيه حديث أي رافع السالف وهو حجة لنا في السجود في المفصل وأجاز القراءة بها في العشاء وسائر المكتوبات من يراه.\n[وعلم عليها (لا … إلى) (من … إلى).\nقلت: لأنه في الباب السالف].\n(^٢) ورد في هامش (س) ما نصه: مسلم وأبو داود والنسائي وابن ماجه.\n(^٣) التعليق يأتي معلقًا أيضًا في الباب التالي (١٠٥). وسيأتي مسندًا برقم (١٦١٩) باب: طواف النساء مع الرجال. وسلف مسندًا برقم (٤٦٤) باب: إدخال البعير في المسجد للعلة.","vol":"7","page":90},{"text":"ثم ذكر في الباب حديثين:\nأحدهما:\nحديث أبي برزة وتقدم في وقت الظهر وغيره، وفي آخره: ويصلي الصبح فينصرف الرجل فيعرف جليسه، وكان يقرأ في الركعتين أو إحداهما ما بين الستين إلى المائة (^١).\nوالثاني:\nحديث عطاء عن أبي هريرة قال: فِي كُلِّ صَلَاةٍ يُقْرَأ، فَمَا أَسْمَعَنَا رَسُولُ اللهِ - ﷺ - أَسْمَعْنَاكُمْ، وَمَا أَخْفَى عَنَّا أَخْفَيْنَا عَنْكُمْ، وَإِنْ لَمْ تَزِدْ عَلَى أُمِّ القُرْآنِ أَجْزَاتْ، وَإِنْ زِدْتَ فَهُوَ خَيْرٌ.\nوهذا الحديث أخرجه مسلم (^٢) من هذا الوجه، ولفظه في آخره: فقال له رجل: إن لم أزد على أم القرآن [فقال] (^٣): إن زدت عليها فهو خير، وإن انتهيت إليها أجزأت عنك (^٤). وفي أوله: لا صلاة إلا بقراءة (^٥). ولما ذكره عبد الحق في \"جمعه\" وعزاه إلى مسلم قال: لم يخرج البخاري هذا الحديث الموقوف.\nوقد علمت أنه فيه كما سقناه لك. وفي \"الأوسط\" للطبراني في كل صلاة قراءة، ولو بفاتحة الكتاب (^٦). وتتبع ذلك الدارقطني. وقال:\n_________\n(^١) سلف برقم (٥٤١) باب: وقت الظهر عند الزوال. وبرقم (٥٤٧) باب: تأخير الظهر إلى العصر. وبرقم (٥٦٨) باب: ما يكره من النوم بعد العشاء.\n(^٢) عليها في الأصل (أبو داود، والنسائي).\n(^٣) في الأصل: فقالت.\n(^٤) مسلم (٣٩٦/ ٤٣) كتاب: الصلاة، باب: وجوب قراءة الفاتحة في كل ركعة ..\n(^٥) مسلم (٣٩٦/ ٤٢).\n(^٦) رواه الطبراني في \"الأوسط\" بإسنادين إلى أبي هريرة:\nأحدهما: من طريق داود بن أبي الفرات عن إبراهيم الصائغ، عن عطاء بن أبي =","vol":"7","page":91},{"text":"الصواب من قول أبي هريرة وهو محفوظ عن أبي أسامة على الصواب (^١).\nقال الحافظ أبو مسعود إبراهيم بن محمد بن عبيد [الله] الدمشقي في كتابه \"الرد على الدارقطني\" في كتاب \"التتبع\": لعل الوَهَمَ فيه من مسلم أو من ابن نمير، أو من أبي أسامة، وأما أن نلزم مسلم فيه بالوَهَم من بينهم فلا، حتى يوجد من غيره حديث مسلم عن ابن نمير على الصواب، فحينئذٍ يلزمه الوَهَم وإلا فلا (^٢).\nو(أجزات) رويناه بغير همز. قال تعالى: ﴿لا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيئًا﴾ [البقرة: من الآية ٤٨] وأجزات لغة بني تميم، أجزيت عني، أي: قضيت، وقال أبو سليمان: جزى وأجزى مثل وفي وأوفي. وقال ابن قرقول: أجزيت عنك عند القابسي، وعند غيره: أجزأتك.\nأما حكم الباب: فالإجماع قائم على أن أطول الصلوات قراءة صلاة الفجر، وبعدها الظهر، واقتصر البخاري فيه على حديث أبي برزة وأم سلمة وذكر في الباب بعده أنه - ﵇ - قرأ ﴿قُلْ أُوحِىَ﴾ [الجن: من الآية ١].\nوفي مسلم من حديث جابر بن سمرة قراءته - ﵇ - بقاف، قال: وكانت قراءته بعد تخفيفًا (^٣).\n_________\n= رباح، عن أبي هريرة به. ثم قال: لم يروه عن إبراهيم الصائغ إلا داود بن أبي الفرات. \"الأوسط\" ٨/ ٩٢ (٨٠٦٦).\nالثاني: من طريق إبراهيم بن طهمان، عن الحجاج بن أرطاة، عن عبد الكريم، عن أبي عثمان، عن أبي هريرة به. ثم قال: لم يرو هذا الحديث عن الحجاج إلا إبراهيم بن طهمان. \"الأوسط\" ٩/ ١٥٩ (٩٤١٥).\n(^١) \"الإلزامات والتتبع\" ص ١٤٣.\n(^٢) \"الأجوبة عما أشكل الدارقطني على صحيح مسلم\" لأبي مسعود الدمشقي ص ١٥٢.\n(^٣) مسلم (٤٥٨) باب: القراءة في الصبح.","vol":"7","page":92},{"text":"وفيه من حديث قطبة بن مالك بـ ﴿وَالنَّخْلَ بَاسِقَاتٍ لَهَا طَلْعٌ نَضِيدٌ (١٠)﴾ (^١) [ق: ١٠]، وفيه من حديث عمرو بن حريث: القراءة بـ ﴿فَلَا أُقْسِمُ بِالْخُنَّسِ (١٥)﴾ (^٢) [التكوير: ١٥] وفيه: أمر بالمعوذتين، صححه الحاكم على شرط الشيخين (^٣).\nو﴿إِذَا زُلْزِلَتِ﴾ في الركعتين كلتيهما رواه أبو داود بإسناد صحيح (^٤).\nوفي \"الأوسط\": قراءته بـ ﴿يس (١)﴾ (^٥)، وعنده أيضًا بالواقعة ونحوها من السور (^٦). صحح هذا الحاكم على شرط مسلم (^٧).\nوقرأ بالصافات وبسورتي الإخلاص والكافرون.\nو﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾، وبسورة الحج سجد فيها سجدتين وغير ذلك.\n_________\n(^١) مسلم (٤٥٧) كتاب: الصلاة، باب: القراءة في الصبح.\n(^٢) مسلم (٤٥٧) كتاب: الصلاة، باب: متابعة الإمام والعمل بعده.\n(^٣) \"المستدرك\" ١/ ٢٤٠.\n(^٤) \"سنن أبي داود\" (٨١٦) باب: الرجل يعيد سورة واحدة في الركعتين. قال النووي: رواه أبو داود بإسناد صحيح. اهـ. \"الخلاصة\" ١/ ٣٨٩ (١٢٢٦)، وقاله الشوكاني في \"نيل الأوطار\" ١/ ٨٠٢: ليس في إسناده مطعن بل رجاله رجال الصحيح. وقال الألباني: إسناده حسن \"صحيح أبي داود\" ٣/ ٣٩٩ (٧٧٥).\n(^٥) \"المعجم الأوسط\" ٤/ ١٧٥ (٣٩٠٣).\nثم قال: لم يرو هذا الحديث عن سماك إلا شعبة وأيوب بن جابر، ولا رواه عنهما إلا أبو داود، تفرد به عبد الله بن عمران. وقال الهيثمي في \"المجمع\" ٢/ ١١٩: رجاله رجال الصحيح. اهـ\n(^٦) \"المعجم الأوسط\" ٤/ ٢٢٢ - ٢٢٣ (٤٠٣٦). قال الطبراني: لم يرو هذا الحديث عن سماك إلا إسرائيل، ولا عن إسرائيل إلا سلمة بن رجاء، تفرد به يعقوب بن حميد. قال الهيثمي في \"المجمع\" ٢/ ١١٩: فيه يعقوب بن حميد بن كاسب ضعفه جماعة، قال بعضهم: لأنه كان محدودًا، وذكره ابن حبان في \"الثقات\" وبقية رجاله رجال الصحيح.\n(^٧) \"المستدرك\" ١/ ٢٤٠.","vol":"7","page":93},{"text":"واختلفت الآثار عن الصحابة في ذلك أيضًا فقرأ الصديق فيها [بالبقرة] (^١) في الركعتين، وعُمَر بيونس وهود، وعُثمان بيوسف والكهف، وعَلي بالأنبياء، وعبد الله بسورتين أخراهما: بنو إسرائيل، ومُعاذ بالنساء، وعَبيدة بالرحمن ونحوها، وإبراهيم بـ ﴿يس (١)﴾ وأشباهها، وعُمر بن عبد العزيز بسورتين من طوال المفصل، وغير ذلك (^٢). وهذا كله باختلاف الأحوال، والتخفيف لا شك في مطلوبيته.\n_________\n(^١) في الأصل بالقراءة، وهو خطأ.\n(^٢) روى هذِه الآثار ابن أبي شيبة في \"مصنفه\" ١/ ٣١٠ - ٣١١.","vol":"7","page":94},{"text":"<span data-type='title' id=toc-711>١٠٥ - باب الجَهْرِ بِقِرَاءَةِ صَلَاةِ الفَجْرِ</span>\nوَقَالَتْ أُمُّ سَلَمَةَ: طُفْتُ وَرَاءَ النَّاسِ وَالنَّبِيُّ - ﷺ - يُصَلِّي وَيقْرَأُ بِالطُّورِ.\n\n٧٧٣ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: انْطَلَقَ النَّبِيُّ - ﷺ - فِي طَائِفَةٍ مِنْ أَصْحَابِهِ عَامِدِينَ إِلَى سُوقِ عُكَاظٍ، وَقَدْ حِيلَ بَيْنَ الشَّيَاطِينِ وَبَيْنَ خَبَرِ السَّمَاءِ، وَأُرْسِلَتْ عَلَيْهِمُ الشُّهُبُ، فَرَجَعَتِ الشَّيَاطِينُ إِلَى قَوْمِهِمْ. فَقَالُوا مَا لَكُمْ؟ فَقَالُوا: حِيلَ بَيْنَنَا وَبَيْنَ خَبَرِ السَّمَاءِ، وَأُرْسِلَتْ عَلَيْنَا الشُّهُبُ. قَالُوا: مَا حَالَ بَيْنَكُمْ وَبَيْنَ خَبَرِ السَّمَاءِ إِلاَّ شَيْءٌ حَدَثَ، فَاضْرِبُوا مَشَارِقَ الأَرْضِ وَمَغَارِبَهَا، فَانْظُرُوا مَا هَذَا الَّذِي حَالَ بَيْنَكُمْ وَبَيْنَ خَبَرِ السَّمَاءِ. فَانْصَرَفَ أُولَئِكَ الَّذِينَ تَوَجَّهُوا نَحْوَ تِهَامَةَ إِلَى النَّبِيِّ - ﷺ - وَهْوَ بِنَخْلَةَ، عَامِدِينَ إِلَى سُوقِ عُكَاظٍ وَهْوَ يُصَلِّي بِأَصْحَابِهِ صَلَاةَ الْفَجْرِ، فَلَمَّا سَمِعُوا الْقُرْآنَ اسْتَمَعُوا لَهُ فَقَالُوا: هَذَا وَاللهِ الَّذِي حَالَ بَيْنَكُمْ وَبَيْنَ خَبَرِ السَّمَاءِ. فَهُنَالِكَ حِينَ رَجَعُوا إِلَى قَوْمِهِمْ وَقَالُوا: يَا قَوْمَنَا ﴿إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا (١) يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا (٢)﴾ [الجن: ١ - ٢] فَأَنْزَلَ اللهُ عَلَى نَبِيِّهِ - ﷺ - ﴿قُلْ أُوحِيَ إِلَيَّ﴾ [الجن: ١] وَإِنَّمَا أُوحِيَ إِلَيْهِ قَوْلُ الْجِنِّ. [٤٩٢١ - مسلم: ٤٤٩ - فتح: ٦٤]\n\n٧٧٤ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ قَالَ: قَرَأَ النَّبِيُّ - ﷺ - فِيمَا أُمِرَ، وَسَكَتَ فِيمَا أُمِرَ ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [مريم، ٦٤] ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١]. [فتح: ٢/ ٢٥٣]\nهذا التعليق سلف الكلام عليه في الباب قبله\nثم ساق حديث ابن عباس: انْطَلَقَ النَّبِيُّ - ﷺ - فِي طَائِفَةِ مِنْ أَصْحَابِهِ عَامِدِينَ إِلَى سُوقِ عُكَاظٍ، وَقَدْ حِيلَ بَيْنَ الشَّيَاطِينِ وَبَيْنَ خَبَرِ السَّمَاءِ .. الحديث بطوله؛ وفيه: وَهْوَ يُصَلِّي بِأَصْحَابِهِ صَلَاةَ الفَجْرِ، فَلَمَّا سَمِعُوا","vol":"7","page":95},{"text":"القُرْآنَ اسْتَمَعُوا لَهُ. فَأَنْزَلَ اللهُ عَلَى نَبِيِّهِ - ﷺ - ﴿قُلْ أُوحِيَ إِلَيَّ﴾ وَإِنَّمَا أُوحِيَ إِلَيْهِ قَوْلُ الجِنِّ.\nثم ساق قول عكرمة عن ابن عباس: قَرَأَ النَّبِيُّ - ﷺ - فِيمَا أُمِرَ، وَسَكَتَ فِيمَا أُمِرَ ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾، ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾.\nوهذا من أفراد البخاري، والأول أخرجه مسلم أيضًا (^١)، وأخرجه\nالبخاري في التفسير أيضا (^٢)، واستدركه الحاكم على شرطهما، وأنهما لم يخرجاه بهذِه السياق، وإنما أخرج مسلم وحده حديث داود بن أبي هند، عن الشعبي، عن علقمة، عن عبد الله بطوله بغير هذِه الألفاظ (^٣).\nوالحديث الأول والثاني ظاهر فيهما ما ترجم له من الجهر بالقراءة في صلاة الفجر.\nوأما الثالث فوجه الدلالة منه عموم قوله: (فيما أمر) يعني: جهر، بدليل قوله: (وسكت فيما أمر) أي: أسر، فيدخل الفجر في الذي جهر فيه اتفاقا، والدليل عليه قول خباب: إنهم كانوا يعرفون قراءة رسول الله - ﷺ - فيما أسر فيه باضطراب لحيته (^٤)، فسمى السر سكوتا، ولا يظن بالشارع أنه سكت في صلاة صلاها؛ لأنه قال: \"لا صلاة لمن لم يقرأ بفاتحة الكتاب\"، وقال الإسماعيلي: إن سلم الحديث من قبل عكرمة من الطعن فالذي يصلح أن يوجه عنه أنه سكت عن الإعلان لا عن القراءة.\n_________\n(^١) مسلم (٤٤٩).\n(^٢) سيأتي برقم (٤٩٢١).\n(^٣) \"المستدرك\" ٢/ ٥٠٣.\n(^٤) سلف برقم (٧٤٦).","vol":"7","page":96},{"text":"وقال الخطابي: لو شاء أن ينزل ذكر بيان أفعال الصلاة وأقوالها حتى يكون قرآنا متلوًّا لفعل، ولم يتركه عن نسيان، لكنه وكل الأمر في بيان ذلك إلى نبيه - ﷺ -، ثم أمرنا بالاقتداء به، وهو معنى قوله ﴿لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ﴾ (^١) [النحل: ٤٤].\nولم تختلف الأمة في أن أفعاله التي في بيان مجمل الكتاب واجبة، كما لم يختلفوا في أن أفعاله التي هي من نوم وطعام وشراب وشبهها غير واجبة.\nوإنما اختلفوا في أفعاله التي تتصل بأمر الشريعة مما ليس بيان مجمل الكتاب، فالذي نختار أنها واجبة.\nوحديث ابن عباس دال على أن الشهب إنما رميت في أول الإسلام من أجل استراق الشياطين السمع، لكن رميها لم يزل قبل الإسلام، وعلى ممر الدهور، روى معمر أو غيره، عن الزهري (^٢)، عن علي بن حسين، عن ابن عباس في قوله تعالى: ﴿يَجِدْ لَهُ شِهَابًا رَصَدًا﴾ قال: بينا النبي - ﷺ - جالس في نفر من أصحابه إذ رمي بنجم فاستنار، فقال: \"ما كنتم تقولون إذا كان مثل هذا في الجاهلية؟ \" قالوا: كنا نقول يموت عظيم، أو يولد عظيم؛ قال: \"فإنها لا يرمى بها لموت أحد ولا لحياته، لكن ربنا تبارك اسمه إذا قضى أمرًا يسبح حملة العرش، ثم يسبح أهل السماء الذي يلونهم حتى يبلغ التسبيح هذِه السماء، ثم يستخبر أهل السماء حملة العرش: ماذا قال ربكم؟ فيخبرونهم، ثم يستخبر أهل كل سماء حتى ينتهي الخبر إلى السماء الدنيا، ويخطف الجن السمع فما جاءوا به على وجهه فهو حق، ولكنهم يزيدون فيه\".\n_________\n(^١) \" أعلام الحديث\" ١/ ٥٠٢ - ٥٠٣.\n(^٢) في هامش (س) ما نصه: من خط الشيخ: هذا في مسلم.","vol":"7","page":97},{"text":"قلت للزهري: أو كان يُرمى بها في الجاهلية؟ قال: نعم، قلت: أرأيت قوله تعالى ﴿وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا (٩)﴾ [الجن: ٩] قال: غلظت، وشدد أمرها، حيث بعث إليه النبي - ﷺ - (^١).\nوكذا قال الزمخشري وغيره: إن الصحيح إنه كان قبل المبعث أيضًا، وقد جاء ذكره في شعر أهل البادية، وكانت تسترق في بعض الأحوال، فلما وقع البعث كثر الرجم، وزاد زيادة ظاهرة حتى تنبَّه لها الإنس والجن، ومنع الاستراق أصلًا.\nوقال ابن الجوزي: الذي أميل إليه أن الشهب لم ترم إلا قبيل مولده، ثم استمر ذلك وكثر حين بعث.\nفوائد:\nالأولى: قرئ (وحي) على الأصل: (واحي).\nو(النفر): جماعة منهم ما بين الثلاثة إلى العشرة، وفي \"صحيح الحاكم\" عن ابن مسعود: هبطوا على النبي - ﷺ - ببطن نخلة وكانوا تسعة، أحدهم زوبعة. وقال: صحيح الإسناد (^٢).\nالثانية: اختلف في أصلهم فقال الحسن: إنهم ولد إبليس، وكافرهم يسمى شيطانا، وعن ابن عباس: هم ولد الجان، والشياطين ولد إبليس.\n_________\n(^١) رواه أحمد ١/ ٢١٨ من طريق معمر عن الزهري، به سواء، ورواه أيضًا الترمذي (٣٢٢٤) من طريق معمر، به، دون قوله: أو كان يرمي بها ..\nوالحديث رواه مسلم في \"صحيحه\" (٢٢٢٩) من طريق صالح عن الزهري وهو المعنيُّ من قول المصنف: (روى معمر أو غيره- به)، دون الزيادة أيضًا كما عند الترمذي.\n(^٢) \"المستدرك\" ٢/ ٤٥٦.","vol":"7","page":98},{"text":"وأبعد من أنكر وجودهم، وإنما قيل: بإنكار تسلطهم على البشر، والصواب الذي لا شك فيه أنهم موجودون.\nوهل هم أجسام أو جواهر قائمة بأنفسها؟ قولان.\nوقام الاتفاق على تعذيبهم قال تعالى: ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾ والصواب أن مؤمنيهم يدخل الجنة ينعم، قال تعالى: ﴿وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا﴾ بعد قوله: ﴿يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ﴾ الآيات. وعن أبي حنيفة: لا، وإنما تحصل لهم النجاة من النار، قال تعالى: ﴿وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ﴾ ثم يصيرون ترابًا.\nالثالثة: كان خروجه - ﷺ - إلى الطائف واستماع الجن بعد موت عمه وخديجة، وقبل المعراج، فلم يستجب له أحد، ورجع في جوار المطعم بن عدي، وذلك -يعني: خروجه- في شوال سنة عشر من النبوة، وكان معه زيد بن حارثة فاستمع له الجن وهو يقرأ سورة الجن، كذا في \"طبقات ابن سعد\"، وتأمل رواية البخاري التي سقناها فإن ظاهرها أن سورة الجنّ إنما نزلت بعد استماعهم (^١).\nالرابعة: زعم جماعة أن الشهب قد لا تصيبهم، منهم السهيلي، وهذا فائدة تعرضهم لذلك بعد علمهم به، ويجوز أن ينسوه لينفذ فيهم القضاء كما قيل في الهدهد أنه يرى الماء في تخوم الأرض، ولا يرى الفخ على ظاهرها.\nقال ابن عباس: كانت لا تحجب عن السموات، فلما ولد عيسى منعت من ثلاث، فلما ولد نبينا منعت من الكل.\n_________\n(^١) انظر ذلك بتفصيل في: \"سيرة ابن هشام\": ٢٨/ ٢ - ٣١، و\"البداية والنهاية\": ٣/ ١٤٧ - ١٥٠، و\"تاريخ الإسلام\" للذهبي: ١/ ١٩٧ - ٢٠٢ و٢٨٢ - ٢٨٦.","vol":"7","page":99},{"text":"الخامسة: إن قلت: أيزول الكوكب الذي رمي به؟\nقلت: يجوز أن يفنى ويتلاشى، ويجوز أن لا، فربما فصل شعاع من الكوكب وأحرق، نبه عليه ابن الجوزي.\nوقال النووي في قوله تعالى: ﴿رُجُومًا لِلشَّيَاطِينِ﴾ قيل: هو مصدر فتكون الكواكب هي الراجمة المحرقة بشهبها لا بأنفسها، وقيل: هو اسم فتكون هي بأنفسها التي ترجم بها، وتكون (رجوم) بمعنى رجم بفتح الراء.\nخاتمة: في ألفاظ وقعت في الحديث الثاني.\n(السوق): يذكر ويؤنث، قال في \"الجامع\": اشتقاقها من سوق الناس بضائعهم إليها، وقال ابن التين: لقيام الناس فيها على سوقهم.\nو(عكاظ): سوق معروف بناحية مكة، وقيل: ما ذكره الزمخشري، وقد ذكره الأزهري (^١)، وابن سيده (^٢)، والجوهري (^٣)، وغيرهم (^٤).\nولم يكن فيه عشور ولا خفارة، يذكر فيها الشعراء مما أحدثوه من الشعر، يصرف ولا يصرف.\nومعنى (عامدين): قاصدين تهامة، وهو نخل. قال: خرجه البخاري وقال: بنخلة، وهو الصواب.\nو(الأسوة): بكسر الهمزة وضمها، قرئ بهما، ومعناها: القدوة.\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٥٣٢.\n(^٢) \"المحكم\" ١/ ١٥٩.\n(^٣) \"الصحاح\" ٣/ ١١٧٤.\n(^٤) انظر: \"النهاية\" ٣/ ٢٨٤، و\"تاج العروس\" ١٠/ ٤٧٥ - ٤٧٦.","vol":"7","page":100},{"text":"<span data-type='title' id=toc-712>١٠٦ - باب الجَمْعِ بَيْن السُّورَتَيْنِ فِي الرَّكْعَةِ</span>\nوَالْقِرَاءَةِ بِالْخَوَاتِيمِ، وَبِسُورَةٍ قَبْلَ سُورَةٍ، وَبِأَوَّلِ سُورَةٍ.\n[وَيُذْكَرُ عَنْ عَبْدِ اللهِ بْنِ السَّائِبِ: قَرَأَ النَّبِيُّ -ﷺ - المُؤْمِنُونَ في الصُبْحِ حَتَّى إِذَا جَاءَ ذِكْرُ مُوسَى وَهَارُونَ أَوْ ذِكْرُ عِيسَى، أَخَذتْهُ سَعْلَةٌ فَرَكَعَ. وَقَرَأَ عُمَرُ في الرَّكْعَةِ الأُولَى بِمِائَةٍ وَعِشْرِينَ آيَةً مِنَ البَقَرَةِ، وَفِي الثَّانِيَةِ بِسُورَةٍ مِنَ المَثَانِي. وَقَرَأَ الأَحْنَفُ بِالْكَهْفِ في الأُولَى، وَفِي الثَّانِيَةِ بِيُوسُفَ أَوْ يُونُسَ، وَذَكَرَ أَنَّهُ صَلَّى مَعَ عُمَرَ -﵁ - الصُّبْحَ بِهِمَا. وَقَرَأَ ابن مَسْعُودٍ بِأَرْبَعِينَ آيَةً مِنَ الأَنْفَالِ، وَفِي الثَّانِيَةِ بِسُورَةٍ مِنَ المُفَصَّلِ. وَقَالَ قَتَادَةُ فِيمَنْ يَقْرأُ سُورَةً وَاحِدَةً فِي رَكْعَتَيْنِ أَوْ يُرَدِّدُ سُورَةً وَاحِدَةً فِي رَكْعَتَيْنِ: كُلٌّ كِتَابُ الله].\n٧٧٤ م - وَقَالَ عُبَيْدُ اللهِ، عَنْ ثَابِتٍ عَنْ أَنَسٍ - ﵁ - كَانَ رَجُلٌ مِنَ الأَنْصَارِ يَؤُمُّهُمْ فِي مَسْجِدِ قُبَاءٍ، وَكَانَ كُلَّمَا افْتَتَحَ سُورَةً يَقْرَأُ بِهَا لَهُمْ فِي الصَّلَاةِ مِمَّا يَقْرَأُ بِهِ افْتَتَحَ بِـ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾ [الإخلاص: ١] حَتَّى يَفْرُغَ مِنْهَا، ثُمَّ يَقْرَأُ سُورَةً أُخْرَى مَعَهَا، وَكَانَ يَصْنَعُ ذَلِكَ فِي كُلِّ رَكْعَةٍ، فَكَلَّمَهُ أَصْحَابُهُ فَقَالُوا: إِنَّكَ تَفْتَتِحُ بِهَذِهِ السُّورَةِ، ثُمَّ لَا تَرَى أَنَّهَا تُجْزِئُكَ حَتَّى تَقْرَأَ بِأُخْرَى، فَإِمَّا [أَنْ] تَقْرَأَ بِهَا وَإِمَّا أَنْ تَدَعَهَا وَتَقْرَأَ بِأُخْرَى. فَقَالَ: مَا أَنَا بِتَارِكِهَا، إِنْ أَحْبَبْتُمْ أَنْ أَؤُمَّكُمْ بِذَلِكَ فَعَلْتُ، وَإِنْ كَرِهْتُمْ تَرَكْتُكُمْ. وَكَانُوا يَرَوْنَ أَنَّهُ مِنْ أَفْضَلِهِمْ، وَكَرِهُوا أَنْ يَؤُمَّهُمْ غَيْرُهُ، فَلَمَّا أَتَاهُمُ النَّبِيُّ - ﷺ - أَخْبَرُوهُ الْخَبَرَ، فَقَالَ: \"يَا فُلَانُ، مَا يَمْنَعُكَ أَنْ تَفْعَلَ مَا يَأْمُرُكَ بِهِ أَصْحَابُكَ؟ وَمَا يَحْمِلُكَ عَلَى لُزُومِ هَذِهِ السُّورَةِ فِي كُلِّ رَكْعَةٍ؟ \". فَقَالَ: إِنِّى أُحِبُّهَا. فَقَالَ: \"حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّةَ\". [فتح: ٢/ ٢٥٥]\n\n٧٧٥ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ: سَمِعْتُ أَبَا وَائِلٍ","vol":"7","page":101},{"text":"قَالَ: جَاءَ رَجُلٌ إِلَى ابن مَسْعُودٍ فَقَالَ قَرَأْتُ الُمفَصَّلَ اللَّيْلَةَ فِي رَكْعَةِ. فَقَالَ هذا كَهَذِّ الشِّعْرِ؟ لَقَدْ عَرَفْتُ النَّظَائِرَ التِي كَانَ النَّبِيُّ - ﷺ - يَقْرِنُ بَيْنَهُنَّ. فَذَكَرَ عِشْرِينَ سُورَةً مِنَ الُمفَصَّلِ، سُورَتَيْنِ فِي كُلِّ رَكْعَةِ. [٤٩٩٦، ٥٠٤٣ - مسلم: ٨٢٢ - فتح: ٢/ ٢٥٥]\nوَيُذْكَرُ عَنْ عَبْدِ اللهِ بْنِ السَّائِبِ: قَرَأَ النَّبِيُّ - ﷺ - المُؤْمِنُونَ فِي الصُّبحِ حَتَّى إِذَا جَاءَ ذِكْرُ مُوسَى وَهَارُونَ أَوْ ذِكْرُ عِيسَى، أَخَذَتْهُ سَعْلَةٌ فَرَكَعَ.\nوهذا التعليق أسنده مسلم في \"صحيحه\"، وقال: بمكة شرفها الله تعالى (^١). وعند أبي داود: الشك من محمد بن عباد بن جعفر (^٢)، وعند ابن ماجه: فلما بلغ ذكر عيسى وأمه أخذته سعلة -أو قَالَ: شهقة- وفي رواية: شرقة (^٣)، وعند الطبراني: يوم الفتح.\nو(السَّعلة) -بفتح السين- كما قيده النووي في \"شرح مسلم\"، وقال ابن التين: بفتح السين كذا رويناه، وروي بضمها.\nوفيه: جواز قطع القراءة، والقراءة ببعض السور، ولا خلاف في جوازه ولا كراهة فيه إن كان القطع لعذر، وكذا لغير عذر، لكنه خلاف الأولى، هذا مذهبنا ومذهب الجمهور، وبه قَالَ مالك في رواية عنه، والمشهور عنه: كراهته (^٤)، وهو رواية عند الحنفية، والصحيح: موافقتنا (^٥).\nوهذا الحديث وقع عند مسلم في إسناده: عبد الله بن عمرو بن\n_________\n(^١) مسلم (٤٥٥) كتاب: الصلاة، باب: القراءة في الصبح. وليس في النسخ التي بين أيدينا: (شرفها الله تعالى).\n(^٢) \"سنن أبي داود\" (٦٤٩) كتاب: الصلاة، باب: الصلاة في النعل.\n(^٣) \"سنن ابن ماجه\" (٨٢٠) كتاب: إقامة الصلاة، باب: القراءة في صلاة الفجر.\n(^٤) \"مسلم بشرح النووي\" ٤/ ١٧٧ - ١٧٨.\n(^٥) انظر: \"شرح معاني الآثار\" ١/ ٣٤٧، \"البناية\" ٢/ ٣٦٥.","vol":"7","page":102},{"text":"العاصي، وصوابه: عبد الله بن عمرو المخزومي، كما ذكره البخاري في \"تاريخه\" وابن أبي حاتم، وخلائق (^١)، وعبد الله بن السائب هذا هو عبد الله بن السائب بن أبي السائب صيفي بن عابد المخزومي قارئ مكة، لَهُ صحبة، مات قبل ابن الزبير، وأسلم عام الفتح وكان شريك النبي - ﷺ - فقال لَهُ - ﷺ -: \"نعم الشريك كنت؛ لا تداري ولا تماري\" أو \"لا تشاري ولا تماري\" (^٢).\nثم قَالَ البخاري: وَقَرَأَ عُمَرُ فِي الرَّكْعَةِ الأُولَى بِمِائَةٍ وَعِشْرِينَ آيَةً مِنَ البَقَرَةِ، وَفِي الثَّانِيَةِ بِسُورَةٍ مِنَ المَثَانِي.\nوهذا التعليق ذكره ابن أبي شيبة في \"مصنفه\": عن عبد الأعلى، عن الجريري، عن أبي العلاء، عن أبي رافع قَالَ: كان عمر يقرأ في الصبح بمائة من البقرة، ويتبعها بسورة من المثاني أو من صدور المفصل، ويقرأ بمائة من آل عمران، ويتبعها بسورة من المثاني أو من صدور المفصل (^٣).\nوسميت المثاني؛ لكونها قصرت عن المئين، وتزيد عَلَى المفصل، كان المئين جعلت مبادئ، والتي تليها مثاني، ثمَّ المفصل، وعن ابن مسعود وطلحة بن مصرف: المئون إحدى عشرة سورة، والمثاني عشرون سورة. وفي \"المحكم\": المثاني من القرآن ما يثنى مرة بعد\n_________\n(^١) \"التاريخ الكبير\" ٥/ ١٥٤ (٤٧٠) و\"الجرح والتعديل\" ٥/ ١١٧ (٥٣٣).\n(^٢) رواه أبو داود (٤٨٣٦)، النسائي في \"الكبرى\" ٦/ ٨٦ (١٠١٤٤) كتاب: عمل اليوم والليلة، باب: ما يقول للقادم إذا قدم عليه، والطبراني ٧/ ١٣٩ - ١٤٠ (٦٦١٨ - ٦٦٢٠)، والحاكم ٢/ ٦١ كتاب: البيوع، والبيهقي ٦/ ٧٨ كتاب: الشركة، باب: الاشتراك في الأموال والهدايا. قال الحاكم: صحيح على الإسناد ولم يخرجاه ووافقه الذهبي.\n(^٣) \"مصنف ابن أبي شيبة\" ١/ ٣١١ (٣٥٦٣) كتاب: الصلوات، باب: ما يقرأ في صلاة الفجر.","vol":"7","page":103},{"text":"مرة. وقيل: فاتحة الكتاب. وقيل: سور أولها البقرة، وآخرها براءة.\nوقيل: القرآن العظيم كله (^١). وعند الأزهري: سمي القرآن العظيم كله مثاني؛ لأن القصص والأمثال ثنيت فيه (^٢).\nثم قَالَ البخاري: وَقَرَأَ الأَحْنَفُ بِالْكَهْفِ فِي الأُولَى، وَفِي الثَّانِيَةِ بيونس أو بيوسف، وَذَكَرَ أَنَّهُ صَلَّى مَعَ عُمَرَ الصُّبْحَ بِهِمَا.\nوهذا الأثر أخرجه أبو نعيم في \"مستخرجه\": عن مخلد بن جعفر، ثنا جعفر الفريابي، ثنا قتيبة، عن حماد بن زيد، عن بديل، عن عبد الله ابن شقيق قَالَ: صلى بنا الأحنف بن قيس الغداة فقرأ في الركعة الأولى بالكهف، وفي الثانية بيونس، وزعم أنه صلى خلف عمر بن الخطاب فقزأ في الأولى بالكهف، وفي الثانية بيونس، وأخرجه ابن أبي شيبة أيضًا عن معتمر، عن الزبير بن الخريت، عن عبد الله بن قيس، عن الأحنف قَالَ: صليت خلف عمر الغداة فقرأ بيونس، وهود ونحوهما (^٣)، وحَدَّثَنَا وكيع، عن مسعر، عن عبد الملك بن ميسرة، عن زيد بن وهب أن عمر قرأ في الفجر بالكهف (^٤).\nوفي \"صحيح مسلم\" من حديث حذيفة أنه - ﷺ - قرأ في صلاة بالنساء، ثمَّ بآل عمران (^٥)، قَالَ مالك: لا بأس بأن يقرأ سورة قبل سورة، ولم\n_________\n(^١) \"المحكم\" ١١/ ١٧٦ (ثنى).\n(^٢) \"تهذيب اللغة\" ١/ ٥٠٦ (ثنى).\n(^٣) \"مصنف ابن أبي شيبة\" ١/ ٣١٠ (٣٥٤٦) كتاب: الصلوات، باب: ما يقرأ في صلاة الفجر.\n(^٤) رواه ابن أبي شيبة ١/ ٣١٠ (٣٥٤٧) كتاب: الصلوات، باب: ما يقرأ في صلاة الفجر.\n(^٥) \"صحيح مسلم\" (٧٧٢) كتاب: صلاة المسافرين، باب: استحباب تطويل القراءة في صلاة الليل.","vol":"7","page":104},{"text":"يزل الأمر عَلَى ذَلِكَ من عمل الناس، وقراءة التي بعدها أحب إلينا (^١)، وفي \"شرح الهداية\": هو مكروه، قَالَ: وعليه جمهور الفقهاء، منهم أحمد (^٢).\nفائدة:\nترتيب السور من ترتيبه - ﷺ -، أو من اجتهاد المسلمين؟ قَالَ ابن الباقلاني: الثاني أصح القولين مع احتمالهما (^٣)، وتأولوا النهي عن\n_________\n(^١) انظر: \"البيان والتحصيل\" ١/ ٢٤١، \"مواهب الجليل\" ٢٤١.\n(^٢) \"البناية\" ٢/ ٣٦٦، وانظر \"المغني\" ٢/ ١٦٩.\n(^٣) قال القاضي عياض: تعليقًا على حديث حذيفة في قراءة النبي - ﷺ - بالبقرة ثم النساء ثم آل عمران: وتقديمه هنا النساء على آل عمران حجة لمن يقول: إن ترتيب السور اجتهاد من المسلمين حين كتبوا المصحف لم يكن ذلك من تحديد النبي - ﵇ - وإنما وكله إلى أمته بعده وهو قول جمهور العلماء، وهو قول مالك واختيار القاضي أبي بكر الباقلاني وأصح القولين عنده، مع احتمالها. قال: والذي نقوله: إن تأليف السور ليس بواجب في الكتابة ولا في الصلاة، ولا في الدرس ولا في التلقين والتعليم، وإنه لم يكن من الرسول في ذلك نص واحد لا يحل تجاوزه؛ فلذلك اختلفت تأليفات المصاحف قبل مصحف عثمان، واستجاز النبي - ﷺ - والأمة بعده في سائر الأعصار ترك الترتيب للسور في الصلاة والدرس والتلقين والتعليم، وعلى قول من يقول من أهل العلم: إن ذلك توقيف من رسول الله - ﷺ -، وعلى ما حده ورسمه لهم حسب ما استقر في مصحف عثمان، وأن موجب اختلاف المصاحف قيل في الترتيب، وإنما كان قبل التوقيف وعلى ما جاء هنا كانت هاتان السورتان في مصحف أبي، ولا خلاف أنه يجوز للمصلى من الركعة الثانية أن يقرأ بسورة قبل التي صلى بها في الأولى، أو إنما يقع الكراهة بذلك في ذلك في ركعة واحدة أو لمن يتلو القرآن وقد أجاز هذا بعضهم وتأول نهى من نهى من السلف عن قراءة القرآن، مُنكَّسًا أن يقرأ من آخر السورة آية بعد آية إلى أولها كما يفعل من يُظهر قوة الحفظ، ولا خلاف أن تأليف كل سورة وترتيب آياتها توقيف من الله تعالى على ما هي عليه الآن في المصحف، وعلى ذلك نقلته الأمة عن نبيها - ﵇ -. \"إكمال المعلم\" ٣/ ١٣٧.","vol":"7","page":105},{"text":"قراءة القرآن منكوسًا عَلَى من يقرأ من آخر السورة إلى أولها، وأما ترتيب الآيات فلا خلاف أنه توقيف من الله عَلَى ما هي عليه الآن في المصحف.\nثمَّ قَالَ البخاري وَقَرَأَ ابن مَسْعُودٍ بِأَرْبَعِينَ آيَةً مِنَ الأَنْفَالِ، وَفِي الثَّانِي بِسُورَةٍ مِنَ المُفَصَّلِ. وَقَالَ قَتَادَةُ فِيمَنْ يَقْرَأُ بسُورَةٍ وَاحِدَةٍ فِي رَكْعَتَيْنِ أَوْ يُرَدِّدُ سُورَةً وَاحِدَةً في رَكْعَتَيْنِ: كُلُّ كِتَابُ اللهِ.\nوقول قتادة هو موضع الاستشهاد عَلَى القراءة بالخواتيم، فيقرأ في الثانية النصف الثاني منها، وقد سلف قريبًا قراءته - ﷺ - في الصبح: ﴿إِذَا زُلْزِلَتِ﴾ [الزلزلة: ١] في الركعتين كلتيهما، وكذا قراءته الأعراف فيهما، وعن أبي بكر أنه قرأ بالبقرة في الفجر في الركعتين (^١)، وعن عمر أنه قرأ بآل عمران في الركعتين الأوليين من العشاء قطعها فيهما، ونحوه عن سعيد بن جبير، وابن عمر، والشعبي، وعطاء، وقال مالك: إِذَا بدأ بسورة، وختم بأخرى لا شيء عليه، وقد كان بلال يقرأ من غير سورة (^٢)، وسلف حديث السعلة، وقرأ ابن مسعود بأربعين آية من الأنفال.\nثمَّ قَالَ البخاري:\nوَقَالَ عُبَيْدُ اللهِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ كَانَ رَجُلٌ مِنَ الأَنْصَارِ يَؤُمُّهُمْ فِي مَسْجِدِ قُبَاءٍ، فكَانَ كُلَّمَا افْتَتَحَ سُورَةً يَقْرَأُ بِهَا لَهُمْ فِي الصَّلَاةِ مِمَّا يَقْرأُ بِهِ افْتَتَحَ بِـ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ حَتَّى يَفْرُغَ مِنْهَا، ثُمَّ يَقْرَأُ سُورَةً أُخْرى\n_________\n(^١) رواه مالك ١/ ٨٥ (٢٢٠) كتاب: الصلاة، باب: ما جاء في قراءة الصبح. وابن أبي شيبة ١/ ٣١٠ (٣٥٤٥) كتاب: الصلوات، باب: ما يقرأ في صلاة الفجر.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ١٧٦.","vol":"7","page":106},{"text":"مَعَهَا، وَكَانَ يَصْنَعُ ذَلِكَ فِي كُلِّ رَكْعَةٍ، فَكَلُّمَهُ أَصْحَابُهُ .. الحديث. وفي آخره: \"وَمَا يَحْمِلُكَ عَلَى لُزُوم هذِه السُّورَةِ فِي كُلِّ رَكْعَةٍ\". فَقَالَ إِنِّي أُحِبُّهَا. فَقَالَ: \"حُبُّكَ إِيَّاهَا أَدْخَلَكَ الجَنَّةَ\".\nوهذا التعليق أخرجه الترمذي مسندًا بنحوه، ثمَّ قَالَ: صحيح غريب من حديث عبيد الله عن ثابت (^١). وروى مبارك بن فضالة، عن ثابت، عن أنس أن رجلًا قَالَ: يا رسول الله، إنى أحب هذِه السورة:- لـ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص:١]: قَالَ: \"إن حبك إياها يدخلك الجنة\" (^٢).\nورواه أبو نعيم من حديث الدراوردي، عن عبيد الله فذكره مختصرًا، والقصة مسندة في الصحيحين من حديث عائشة (^٣)، وأنه كان يختم بـ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ كما ستعلمه في باب: الاعتصام إن شاء الله تعالى. وذكر أبو موسى في \"الصحابة\" أن هذا الرجل اسمه: كلثوم بن الهِدْم (^٤)، وقال ابن بَشكوال في \"مبهماته\" هو: قتادة بن النعمان الظفري (^٥).\n_________\n(^١) \"سنن الترمذي\" (٢٩٠١) كتاب: فضائل القرآن، باب: ما جاء في سورة الإخلاص، قال الألباني في \"صحيح الترمذي\": حسن صحيح.\n(^٢) رواه الترمذي (٢٩٠١) كتاب: فضائل القرآن،، باب: ما جاء في سورة الإخلاص، وأحمد ٣/ ١٤١، والدارمي ٤/ ٢١٦٢ (٣٤٧٨) كتاب: فضائل القرآن، باب: فضل ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾، أبو يعلى ٦/ ٨٣ - ٨٤ (٣٣٣٦)، وابن حبان في \"صحيحه\" ٣/ ٧٢ (٧٩٢) كتاب: الرقائق، باب: قراءة القرآن، وقال الألباني في \"صحيح الترمذي\": حسن صحيح.\n(^٣) سيأتي برقم (٧٣٧٥) كتاب: التوحيد، باب: ما جاء في دعاء النبي - ﷺ - أمته إلى توحيد الله ﵎. ومسلم برقم (٨١٣) كتاب: صلاة المسافرين، باب: فضل قراءة ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾.\n(^٤) نقله عنه ابن الأثير في \"أسد الغابة\" ٤/ ٤٩٥ - ٤٩٦.\n(^٥) \"غوامض الأسماء المبهمة\" ١/ ٨٤.","vol":"7","page":107},{"text":"وقال الدارقطني: رواه حماد بن سلمة، عن ثابت، عن حبيب بن سُبيعة عن الحارث مرسلًا، قَالَ أبو الحسن: وحماد بن سلمة أشبه بالصواب (^١). يعني: من حديث عبيد الله، ومبارك.\nواختلف العلماء في جمع السورتين في كل ركعة، فأجاز ذَلِكَ ابن عمر، وكان يقرأ بثلاث سور في ركعة (^٢)، وقرأ عثمان بن عفان، وتميم الداري القرآن كله في ركعة (^٣)، وكذا سعيد بن جبير، وأبو حنيفة، وكان عطاء يقرأ سورتين في ركعة أو سورة في ركعتين من المكتوبة (^٤).\nوعند ابن أبي شيبة: كره أبو جعفر أن يقرن بين سورتين في ركعة، وزيد بن خالد الجهني، وأبو بكر بن عبد الرحمن بن الحارث بن هشام، وأبو عبد الرحمن السلمي، وأبو العالية (^٥).\nوقال مالك: لا بأس أن يقرأ سورتين وثلاثًا في ركعة، وسورة أحب إلينا، ولا يقرأ بسورة في ركعتين، فإن فعل أجزأه، وقال مرة: لا بأس\n_________\n(^١) \"علل الدارقطني\" ١٢/ ٣٧.\n(^٢) رواه ابن أبي شيبة ١/ ٣٢٢ (٣٦٨٩) كتاب: الصلوات، باب: في الرجل يقرن السور في الركعة من رخص فيه.\n(^٣) رواه عبد الرزاق ٣/ ٣٥٤ (٥٩٥٢) في فضائل القرآن، باب: إذا سمعت السجدة وأنت تصلي وفي كم يقرأ القرآن، وابن أبي شيبة ١/ ٣٢٢ (٣٦٩٠)، (٣٦٩١) في الصلوات، باب في الرجل يقرن السورة في الركعة من رخص فيه؟.\n(^٤) رواه عبد الرزاق ٣/ ٣٥٤ - ٣٥٥ (٥٩٥٣) كتاب: فضائل القرآن، باب: إذا سمعت السجدة، وابن أبي شيبة ١/ ٣٢٣ (٣٦٩٦) كتاب: الصلوات، باب: في الرجل يقرن السور في الركعة متى رخص فيه؟.\n(^٥) ابن أبي شيبة ١/ ٣٢٤ (٣٧٠٥ - ٣٧٠٨)، (٣٧١٠) كتاب: الصلوات، باب: من كان لا يجمع بين السورتين في ركعة ..","vol":"7","page":108},{"text":"به، وما هو من الشأن (^١)، وأجاز ذَلِكَ كله الكوفيون (^٢)، وروي ذَلِكَ عن الربيع بن خثيم، والنخعي، وعطاء (^٣)، زاد ابن حزم: وعمر بن الخطاب، وطاوس (^٤). وقال عطاء: كل سورة حظها من الركوع والسجود. وروي عن ابن عمر أنه قَالَ: إن الله فصَّل القرآن؛ لتُعطى كل سورة حظها من الركوع والسجود، ولو شاء لأنزله جملة واحدة (^٥).\nوالقول الأول أشبه بالصواب لحديث ابن مسعود الآتي (^٦).\nوقد قَالَ - ﷺ -: \"أفضل الصلاة طول القنوت\" (^٧) أي: القيام، وهو حجة عَلَى من خالف ذَلِكَ، ودليل واضح أن الأفضل من الصلوات ما أطلت فيه القراءة، ولا يكون ذَلِكَ إلا بالجمع بين السور الكثيرة في ركعة، وقد فعل ذَلِكَ الصحابة والتابعون.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ١٧٦.\n(^٢) انظر: \"شرح معاني الآثار\" ١/ ٣٤٧ - ٣٤٩، \"البناية\" ٢/ ٣٦٥، \"منية المصلي\" ص ٣٠٦.\n(^٣) رواه ابن أبي شيبة ١/ ٣٢٣ (٣٦٩٢)، (٣٦٩٣)، (٣٦٩٥) كتاب: الصلوات، باب: في الرجل يقرن السور من رخص فيه.\n(^٤) \"المحلى\" ٤/ ١٠٣.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٣/ ١٤٩ (٢٨٥٥).\n(^٦) وإليه ذهب الشافعية: وهو رواية عن الإمام أحمد وهي الأصح، انظر: \"الإعلام\" ٣/ ٢١٣ - ٢١٤، \"المبدع\" ١/ ٤٨٥، \"كشاف القناع\" ٢/ ٤١٧.\n(^٧) رواه أبو داود (١٣٢٥) كتاب: التطوع، باب: افتتاح صلاة الليل بركعتين، والنسائي ٥/ ٥٨ كتاب: الزكاة، باب: جهد المقل، والدارمي ٢/ ٨٩٢ (١٤٦٤) كتاب: أي الصلاة أفضل. وأبو نعيم في \"الحلية\" ٢/ ١٤ ترجمة (١٠٤)، والبيهقي ٣/ ٩ كتاب: الصلاة، باب: من استحب الإكثار من الركوع والسجود.\nكلهم عن عبد الله بن حبشي. قال الألباني في \"صحيح أبي داود\" (١١٩٦): إسناده صحيح على شرط مسلم، لكن الصواب في لفظه: أي الصلاة.","vol":"7","page":109},{"text":"وثبت عن ابن عمر أنه فعله، خلاف ما روي عنه، وفي ابن أبي شيبة أن ابن عمر كان يقرأ في الركعة بعشر سور أو أقل، أو أكثر. ومن جهة النظر أنا رأينا فاتحة الكتاب تقرأ هي وسورة غيرها في كل ركعة، ولا بأس بذلك، فالنظر عَلَى ذَلِكَ أن يكون كذلك سائر السور، وعن معبد بن خالد: قرأ رسول الله - ﷺ - بالسبع الطوُّل في ركعة (^١)، وقال عبد الله بن شقيق: قُلْتُ لعائشة: كان رسول الله - ﷺ - يجمع بين السور في ركعة؟ قالت: نعم المفصل (^٢). إسناده صحيح.\nثمَّ ساق البخاري من حديث شُعْبَة، ثنا عَمْرُو بْنُ مُرَّةَ، سَمِعْتُ أَبَا وَائِلٍ قَالَ: جَاءَ رَجُلٌ إِلَى ابن مَسْعُودٍ فَقَالَ: قَرَأتُ المُفَصَّلَ اللَّيلَةَ فِي رَكْعَةِ. فَقَالَ هذا كَهَذِّ الشِّعْرِ، لَقَدْ عَرَفْتُ النَّظَائِرَ التِي كَانَ رسول الله - ﷺ - يَقْرِنُ بَيْنَهُنَّ، فَذَكَرَ عِشْرِينَ سُورَةً مِنَ المُفَصَّلِ، سُورَتَيْنِ فِي كُلِّ رَكْعَةٍ.\nوهذا الحديث قَالَ البزار فيه: لا نعلم رواه عن عمرو إلا شعبة (^٣)، قُلْتُ: وساقه مسلم أطول من ذَلِكَ من حديث أبي وائل قَالَ: جاء رجل يقال له: نهيك بن سنان إلى أبي عبد الرحمن فقال: إني لأقرأ المفصل في ركعة، فقال عبد الله: هذا كهذِّ الشعر، إلى أن قَالَ: إني لأعلم النظائر التي كان رسول الله - ﷺ - يقرن بينهن سورتين في كل ركعة.\nوفي رواية لَهُ: فقال رجل من القوم: قرأت البارحة المفصل كله. فقال عبد الله: هذا كَهَذِّ الشعر، لقد سمعت القرائن التي كان يقرؤهن\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ١/ ٣٢٣ (٣٦٩٩) كتاب: الصلوات، باب: في الرجل يقرن السور في الركعة من رخص فيه.\n(^٢) رواه ابن أبي شيبة ١/ ٣٢٣ (٣٧٠٢) كتاب: الصلوات، باب: في الرجل يقرن السور في الركعة من رخص فيه.\n(^٣) \"مسند البزار\" ٥/ ١٢٩ (١٧١٥) و(شعبة) وقعت بالأصل: شعيب، خطأ.","vol":"7","page":110},{"text":"رسول الله - ﷺ -: ثماني عشرة من المفصل، وسورتين من آل (حم).\nوفي رواية لَهُ: اثنتين في كل ركعة، عشرين سورة في عشر ركعات، وفي أخرى: عشرون سورة من المفصل في تأليف عبد الله (^١)، وفي بعض طرق البخاري كما ستعلمه: عشرون سورة من أول المفصل -عَلَى تأليف ابن مسعود- آخرهن من الحواميم: الدخان، وعم يتساءلون (^٢)، وفي أخرى لَهُ: ثماني عشرة سورة من المفصل، وسورتين من آل (حم) (^٣).\nوقد جاء بيان هذِه السور في \"سنن أبي داود\": الرحمن والنجم (^٤) في ركعة، واقتربت والحاقة في ركعة، والطور والذاريات في ركعة، وإذا وقعت ونون في ركعة، وسأل سائل والنازعات في ركعة، وويل للمطففين وعبس في ركعة، وهل أتى ولا أقسم في ركعة، وعم يتساءلون والمرسلات في ركعة والدخان وإذا الشمس كورت في ركعة، وزاد في رواية ابن الأعرابي: والمدثر والمزمل في ركعة (^٥) (^٦).\nإِذَا تقرر ذَلِكَ، فالكلام عليه من أوجه:\nأحدها:\nالمفصل فيه أقوال عشرة أشهرها: من الحجرات، وأبعد من قَالَ: المراد به القرآن كله؛ لأنه مفصل (^٧).\n_________\n(^١) \"صحيح مسلم\" (٨٢٢) كتاب: صلاة المسافرين، باب: ترتيل القراءة واجتناب الهذ وهو الإفراط في السرعة.\n(^٢) سيأتي برقم (٤٩٩٦) كتاب: فضائل القرآن، باب: تأليف القرآن.\n(^٣) سيأتي برقم (٥٠٤٣) كتاب: فضائل القرآن، باب: الترتيل في القراءة.\n(^٤) ورد في هامش الأصل: والقمر.\n(^٥) \"سنن أبي داود\" (١٣٩٦) كتاب: الصلاة، باب: تحزيب القرآن.\n(^٦) ورد في هامش الأصل ما نصه: وفي رواية: الدخان وعم.\n(^٧) المفصل: ما يلي المثاني من قصار السور؛ سمي مفصلًا، لكثرة الفصول التي بين =","vol":"7","page":111},{"text":"والهَذُّ: بالذال المعجمة: السرعة وشدة الاستعجال في القراءة، وقوله: (هذا): هو بتشديد الذال وتنوينها كما ضبطه الخطابي في\n_________\n= السور (بسم الله الرحيم الرحيم) وقيل: لقلة المنسوخ فيه. وآخره: قُل ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾.\nوفي أوله اثنا عشر قولًا: أحدها: الجاثية. ثانيها: القتال. وعَزَاه الماوردي للأكثرين. ثالثها: الحجرات. رابعها: (ق) قيل: وهي أوله في مصحف عثمان -﵁ -.\nوفيه حديث ذكره الخطابي في \"غريبه\"، يرويه عيسى بن يونس بن يونس قال: حدثنا عبد الرحمن بن يعلى الطائفي قال: حدثني عمر بن عبد الله بن أوس بن حذيفة عن جده أنه وقد على رسول الله - ﷺ - في وفد ثقيف فسمع من أصحاب النبي - ﷺ - أنه كان يحزب القرآن. قال: وحزب المفصل من (ق). وقيل: إن أحمد رواه في \"المسند\". وقال الماوردي في \"تفسيره\": حكاه عيسى بن عمر عن كثير من الصحابة؛ للحديث المذكور.\nالخامس\": الصافات. السادس: الصف. السابع: تبارك. حكى هذِه الثلاثة ابن أبي الصيف اليمنى في: \"نكت التنبيه\".\nالثامن: ﴿إِنَّا فَتَحْنَا لَكَ﴾؛ حكاه الدزماري في شرح \"التنبيه\" المسمى: \"رفع التمويه\".\nالتاسع: ﴿الرَّحْمَنِ﴾، حكاه ابن السيد في \"أماليه\" على \"الموطأ\" وقال: إنه كذلك في مصحف ابن مسعود. قلت: رواه أحمد في \"مسنده\" كذلك.\nالعاشر: ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ﴾.\nالحادي عشر: ﴿سَبَّحَ﴾؛ حكاه ابن الفركاح في \"تعليقه\" عن المرزوقي. الثاني عشر: ﴿وَالضُّحَى (١)﴾، وعزاه الماوردي لابن عباس؛ حكاه الخطابي في \"غريبه\" ووجه بأن القارئ يفصل بين هذِه السور بالتكبير. قال: وهو مذهب ابن عباس وقراء مكة.\nوالصحيح عند أهل الأثر أن أوله (ق)، قال أبو داود في \"سننه\" في باب: تحزيب القرآن: حدثنا مسدد، حدثنا جرار بن تمام. ح. وحدثنا عبد الله بن سعيد أبو سعيد الأشج، حدثنا أبو خالد سليمان بن حبان -وهذا لفظه- عن عبيد الله بن عبد الرحمن ابن يعلى عن عثمان بن عبد الله بن أوس، عن جده أوس، قال عبد الله بن سعيد في حديث أوس بن حذيفة قال قدمنا على رسول الله - ﷺ -: في وقد ثقيف، قال: فنزلت =","vol":"7","page":112},{"text":"\"معالمه\" (^١)؛ لأن الدخان: ستون آية، وعم: أربعون، ويجوز أن يكون أطلق ذَلِكَ، لاشتراك ما بينهما في الموعظة أو الحكم أو القصص أو للمقارنة، فإن القرين يقال له: نظير.\nقَالَ المحب الطبري في \"أحكامه\": وكنت أتخيل أن النظير بين هذِه السور؛ لتساويهما في عدد الآي حتَّى اعتبرتها فلم أجد شيئًا منها يساوي شيئًا، وقد ذُكرَتْ نظائر في عدد الآي، أحد وعشرون نظيرًا عدد آياتها\n_________\n= الأحلاف على المغيرة بن شعبة، وأنزل رسول الله - ﷺ - بني مالك في قُبَّة له قال مسدد: وكان في الوفد الذين قدموا على رسول الله - ﷺ - من ثقيف -قال: كان رسول الله - ﷺ - كل ليلة بعد العشاء يحدثنا- قال مسدد: بمكة- فلما خرجنا إلى المدينة كانت سجالُ الحرب بيننا وبينهم؛ ندال عليهم ويدالون علينا، فلما كانت ليلة، أبطأ عن الوقت الذي كان يأتينا فيه، فقلت: لقد أبطأت علينا الليلة، قال: \"إنه طرأ على حزبي من القرآن، فكرهت أن أجئ حتى أتمه\". قال أوس: فسألت أصحاب رسول الله - ﷺ -: كيف تحزبون القرآن؟ فقالوا: ثلاث، وخمس، وسبع، وتسع، وإحدى عشرة، وثلاث عشرة، وحزب المفصل وحده.\nرواه ابن ماجه عن أبي بكر بن أبي شيبة عن أبي خالد الأحمر به. ورواه أحمد في \"مسنده\" عن عبد الرحمن بن مهدي وأبو يعلى الطائفي به. وحينئذ فإذا عددت ثمانيًا وأربعين سورة كانت التي بعدهن سورة (ق). بيانه: ثلاث: البقرة، وآل عمران، والنساء. وخمس: المائدة، والأنعام، والأعراف والأنفال، وبراءة. وسبع: يونس، وهود، ويوسف، والرعد، وإبراهيم، والحجر والنحل، وتسع: سبحان، والكهف، ومريم، وطه، والأنبياء، والحج والمؤمنون، والنور، والفرقان. وإحدى عشرة: الشعراء، والنمل، والقصص، والعنكبوت، والروم، ولقمان، وآلم السجدة، والأحزاب، وسبأ، وفاطر، ويس. وثلاث عشرة: الصافات، وص، والزمر، وغافر، وحم السجدة، حم عسق، والزخرف، والدخان، والجاثية، والأحقاف، والقتال، والفتح، والحجرات، ثم بعد ذلك حزب المفصل- وأوله سورة (ق)، \"البرهان في علوم القرآن\" ١/ ٢٤٥ - ٢٤٨.\n(^١) \"معالم السنن\" ١/ ٢٤٦.","vol":"7","page":113},{"text":"متساوٍ: الفاتحة الماعون، الأنفال الزمر، يوسف الإسراء، إبراهيم نون، (الجاثية) (^١) الحج الرحمن، القصص ص، الروم الذاريات، السجدة الملك الفجر، حم السجدة (^٢) سبأ، فاطر ق، الفتح الحديد، الحجرات التغابن، المجادلة البروج، الجمعة المنافقون الضحى العاديات القارعة، الطلاق التحريم، نوح الجن، (المزمل) (^٣) المدثر، القيامة عم يتساءلون، الانفطار سبح العلق، ألم نشرح التين لم يكن الزلزلة ألهاكم، القدر الفيل تبت، الفلق، العصر النصر، الكوثر، (قريش) (^٤) انتهى.\nوهو أكثر مما عده أولا.\nثالثها:\nالحديث قال عَلَى قراءة سورتين في ركعة، وحديث أنس قال عَلَى ترداد سورة واحدة في الركعتين، وقال مالك: لا بأس به، وسئل مرة عن تكرير: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ في النافلة فكرهه وقال: هذا مما أحدثوا (^٥). يريد: في ركعة واحدة يكررها مرارًا، وحديث أنس وعائشة السالف حجة لمن أجاز تكرارها في الفريضة في كل ركعة؛ لأنه دخل الجنة لحبه إياها، وحديث الدارقطني من طريق مالك، عن عبد الله بن أبي صعصعة، عن أبيه، عن أبي سعيد الخدري، قَالَ: وحدثني أخي قتادة بن النعمان أن رجلًا قام من الليل يقرأ: ﴿قُلْ هُوَ\n_________\n(^١) لم يذكر المصنف لها نظرًا وقد تناسبها (محمد) فما تزيد عنها إلا آية.\n(^٢) لعله يقصد فصلت.\n(^٣) لم يذكر لها نظيرًا ويناظرها (الإخلاص).\n(^٤) لم يذكر لها نظيرًا ويناسبها (البلد).\n(^٥) انظر: \"النوادر والزيادات\" ١/ ١٧٧.","vol":"7","page":114},{"text":"اللهُ أَحَدٌ (١)﴾ يرددها لا يزيد عليها، فجاء رجل إلى النبي - ﷺ - فأخبره - وكان يَتَقَالُّها- فقال: \"إنها لتعدل ثلث القرآن\" (^١). فهو دال عَلَى إجازة تكرارها في ركعة واحدة في النافلة.\nوروى وكيع عن عبد الله بن عبد الرحمن بن موهب، عن محمد بن كعب القرظي قَالَ: من قرأ في سبحة الضحى: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ عشر مرات بني لَهُ بيت في الجنة (^٢).\nقُلْتُ: وفي \"المعرفة\" للبيهقي أن الشافعي احتج في جواز الجمع بين السور مما رواه بإسناده عن ابن عمر، وبما رواه في موضع آخر عن عمر أنه قرأ بالنجم فسجد فيها، ثمَّ قام فقرأ سورة أخرى. قَالَ الربيع: قُلْتُ للشافعي: أتستحب أنت هذا وتفعله؟ قَالَ: نعم، وأفعله -يعني: الجمع بين السور- وهذا نص غريب في استحباب ذَلِكَ، وظاهر حديث أنس وعائشة يدل له.\nرابعها:\nإنكار ابن مسعود؛ لأنه مظنة عدم التدبر، وفي الحديث: \"إن في كل حرف عشر حسنات\" (^٣) فإن تدبره كان أعظم لأجره إلى ما لا نهاية له من الإفضال.\n_________\n(^١) انظر: \"علل الدارقطني\" ١١/ ٢٨٢ - ٢٨٣.\n(^٢) رواه ابن أبي شيبة ٢/ ١٧٨ (٧٨١٨) كتاب: الصلاة، باب: ما يقرأ في صلاة الضحى.\n(^٣) رواه الترمذي (٢٩١٠) كتاب: فضائل القرآن، باب: ما جاء فيمن قرأ حرفًا من القرآن ماله من الأجر، وعبد الرزاق في \"المصنف\" ٣/ ٣٦٧ (٥٩٩٣) كتاب: فضائل القرآن، باب: تعليم القرآن وفضله، والدرامي في \"مسنده\" ٤/ ٢٠٨٤ (٣٣٥١) كتاب: فضائل القرآن، باب: فضل من قرأ القرآن، والبخاري في \"تاريخه الكبير\" ١/ ٢١٦ ترجمة (٦٧٩)، والطبراني ٩/ ١٣٠ (٨٦٤٦)، (٨٦٤٧)، =","vol":"7","page":115},{"text":"خامسها:\nفيه دلالة عَلَى أن صلاته - ﷺ - بالليل كانت عشر ركعات ويوتر بواحدة (^١)، ووجه ذَلِكَ قوله: لقد عرفت النظائر التي كان رسول الله - ﷺ - يقرن بينهن، فذكر عشرين سورة من المفصل، سورتين في ركعة.\n_________\n= (٨٦٤٩)، وقال هذا حديث حسن صحيح غريب من هذا الوجه قال الألباني في \"المشكاة\" ٩/ ٦٥١ (٢١٣٧): صحيح، وفي \"السلسلة الصحيحة\" ٧/ ٩٧٠ (٣٣٢٧): صحيح.\n(^١) سيأتي برقم (٤٥٦٩) كتاب: التفسير، باب: قوله: (إن في خلق السماوات والأرض).","vol":"7","page":116},{"text":"<span data-type='title' id=toc-713>١٠٧ - باب يَقرَأُ فِي الأُخرَيَيْن بِفَاتِحَةِ الكتَابِ</span>\n٧٧٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا هَمَّامٌ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ ابْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقْرَأُ فِي الظُّهْرِ فِي الأوُلَيَينِ بِأُمِّ الكِتَابِ وَسُورَتَيْنِ، وَفِي الرُّكعَتَيْنِ الأُخْرَيَيْنِ بِأُمِّ الكِتَابِ، وُيسْمِعُنَا الآيَةَ، وَيُطَوِّلُ فِي الرَّكعَةِ الأوُلَى مَا لَا يُطَوِّلُ فِي الرَّكعَةِ الثَّانِيَةِ، وَهَكَذَا فِي العَصْرِ، وَهَكَذَا فِي الصُّبْحِ. [انظر: ٧٥٩ - مسلم: ٤٥١ - فتح: ٢/ ٢٦٠]\nذكر فيه حديث أبي قتادة السالف في باب: القراءة في الظهر (^١) فراجعه منه، ويأتي أيضًا.\n_________\n(^١) سبق برقم (٧٥٩) كتاب: الآذان، باب: القراءة في الظهر.","vol":"7","page":117},{"text":"<span data-type='title' id=toc-714>١٠٨ - باب مَنْ خَافَتَ القِرَاءَةَ في الظُّهْرِ وَالْعَصْرِ</span>\n٧٧٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنْ أَبِي مَعْمَرٍ: قُلْتُ لِخَبَّابٍ: أَكَانَ رَسُولُ اللهِ - ﷺ - يَقْرَأُ فِي الظُّهْرِ وَالْعَصْرِ؟ قَالَ نَعَمْ. قُلْنَا مِنْ أَيْنَ عَلِمْتَ؟ قَالَ بِاضْطِرَابِ لِحْيَتِهِ. [انظر: ٧٤٦ - فتح: ٢/ ٢٦١]\nذكر فيه حديث خباب السالف في باب: رفع البصر إلى الإمام (^١) فراجعه.\n_________\n(^١) سبق برقم (٧٤٦) كتاب: الآذان، باب: رفع البصر إلى الإمام في الصلاة.","vol":"7","page":118},{"text":"<span data-type='title' id=toc-715>١٠٩ - باب إِذَا أَسْمَعَ الإِمَامُ الآيَةَ</span>\n٧٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا الأوزَاعِيُّ، حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ، حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي قَتَادَةَ، عَنْ أَبِيهِ أنَّ النَّبِيَّ - ﷺ - كانَ يَقْرَأُ بِأُمِّ الكِتَابِ وَسُورَةٍ مَعَهَا فِي الرَّكْعَتَيْنِ الأوُلَيَيْنِ مِنْ صَلَأةِ الظُّهْرِ وَصَلَاةِ العَصْرِ، وَيُسْمِعُنَا الآيَةَ أَحْيَانًا، وَكَانَ يُطِيلُ فِي الرَّكْعَةِ الأولَى. [انظر: ٧٥٩ - مسلم: ٤٥١ - فتح: ٢/ ٢٦١]\nذكر فيه حديث أبي قتادة السالف. وكذا:","vol":"7","page":119},{"text":"<span data-type='title' id=toc-716>١١٠ - باب يُطَوِّلُ فِي الرَّكْعَةِ الأُولَى</span>\n٧٧٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُطَوِّلُ فِي الرَّكْعَةِ الأُولَى مِنْ صَلَاةِ الظُّهْرِ، وَيُقَصِّرُ فِي الثَّانِيَةِ، وَيَفْعَلُ ذَلِكَ فِي صَلَاةِ الصُّبْحِ. [انظر: ٧٥٩ - مسلم: ٤٥١ - فتح ٢/ ٢٦١]\nذكر فيه حديث أبي قتادة المذكور.","vol":"7","page":120},{"text":"<span data-type='title' id=toc-717>١١١ - باب جَهْرِ الإِمَامِ بِالتَّأمِيِن</span>\nوَقَالَ عَطَاءٌ: آمِينَ دُعَاءٌ. أَمَّنَ ابن الزُّبَيْرِ وَمَنْ وَرَاءَهُ حَتَّى إِنَّ لِلْمَسْجِدِ لَلَجَّةَ. وَكَانَ أَبُو هُرَيْرَةَ يُنَادِي الإِمَامَ: لَا تَفُتْنِي بِآمِينَ. وَقَالَ نَافِعٌ: كَانَ ابن عُمَرَ لَا يَدَعُهُ وَيَحُضُّهُمْ عليه، وَسَمِعْتُ مِنْهُ في ذَلِكَ خَيْرًا.\n\n٧٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّهُمَا أَخْبَرَاهُ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِذَا أَمَّنَ الإِمَامُ فَأَمِّنُوا، فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". وَقَالَ ابْنُ شِهَابٍ: وَكَانَ رَسُولُ اللهِ - ﷺ - يَقُولُ: \"آمِينَ\". [٧٨١، ٧٨٢، ٤٤٧٥، ٦٤٠٢ - مسلم: ٤١٠ - فتح: ٢/ ٢٦٢]\nثم ساق حديث أَبِي هُرَيْرَةَ أَنَّ رسول الله - ﷺ - قَالَ: \"إِذَا أَمَّنَ الإِمَامُ فَأمِّنُوا، فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ المَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". وَقَالَ ابن شِهَابٍ: وَكَانَ رَسُولُ اللهِ - ﷺ - يَقُولُ: \"آمِينَ\".\nالشرح:\nأما قول عطاء: (آمين دعاء) فهو قول الجمهور. أي: اللَّهُمَّ استجيب.\nوتعليقه: (أمن ابن الزبير) إلى آخره، أسنده الشافعي عن مسلم بن خالد، عن ابن جريج، عن عطاء قَالَ: كنت أسمع الأئمة: ابن الزبير ومن بعده يقولون: آمين، ويقول من خلفه: آمين حتَّى إن للمسجد لجة (^١)، وفي \"المصنف\": حَدَّثَنَا ابن عيينة قَالَ: لعله عن ابن جريج، عن عطاء، عن ابن الزبير قَالَ: كان للمسجد رجة -أو قَالَ: لجة- إِذَا قَالَ\n_________\n(^١) انظر: \"مسند الشافعي\" ١/ ٨٢ (٢٣٠ - ٢٣١) كتاب: الصلاة، باب: في صفة الصلاة.","vol":"7","page":121},{"text":"الإمام: ﴿وَلَا الضَّالِّينَ﴾ (^١).\nورواه ابن حزم من طريق الدبري، عن عبد الرزاق، عن ابن جريج قَالَ: قُلْتُ لعطاء: أكان ابن الزبير يؤمن عَلَى إثر أم القرآن؟ قَالَ: نعم، ويؤمن من وراءه حتَّى إن للمسجد للجة (^٢).\nوفي البيهقي بإسناده إلى عطاء قَالَ: أدركت مائتين من أصحاب رسول الله - ﷺ - ورضي عنهم في هذا المسجد إِذَا قَالَ الإمام: ﴿عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ [الفاتحة:٧] سمعت لهم رجة بآمين (^٣).\nو(اللجة) -بفتح اللامين وتشديد الجيم- الاختلاط.\nقوله: (للمسجد) أي: لأهله. وأما أثر أبي هريرة: فأخرجه ابن أبي شيبة في \"مصنفه\": حدثنا وكيع، ثنا كثير بن زيد، عن الوليد بن رباح، عن أبي هريرة أنه كان يؤذن بالبحرين فقال للإمام: لا تسبقني بآمين، وحَدَّثنَا أبو أسامة، عن هشام، عن محمد، عنه مثله (^٤).\nورواه البيهقي من حديث أبي رافع، أن أبا هريرة كان يؤذن لمروان بن الحكم فاشترط أن لا يسبقه بـ ﴿الضَّالِّينَ﴾ حتَّى يعلم أنه قَدْ دخل الصف، فكان مروان إِذَا قَالَ: ﴿وَلَا الضَّالِّينَ﴾ قَالَ أبو هريرة: آمين، يمد بها صوته، وقال: إِذَا وافق تأمين أهل الأرض تأمين أهل السماء غفر لهم (^٥).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ١٩٠ (٧٩٨٠) كتاب: الصلوات، باب: ما ذكروا في آمين ومن كان يقولها.\n(^٢) \"المحلى\" ٣/ ٢٦٤.\n(^٣) \"الكبرى\" للبيهقي ٢/ ٥٩ كتاب: الصلاة، باب: جهر المأموم بالتأمين.\n(^٤) \"مصنف ابن أبي شيبة\" ٢/ ١٨٩، ١٩٠ (٧٩٦٢)، (٧٩٧٨) كتاب: الصلوات، باب: ما ذكر في آمين ومن كان يقولها.\n(^٥) \"السنن الكبرى\" ٢/ ٥٨ - ٥٩ كتاب: الصلاة، باب: جهر المأموم بالتأمين.","vol":"7","page":122},{"text":"ورواه ابن حزم من طريق أبي سلمة عن أبي هريرة أنه كان مؤذنًا للعلاء بن الحضرمي بالبحرين، فاشترط عليه أن لا يسبقه بآمين (^١)، وقال ابن بطال: معنى قول أبي هريرة للإمام: لا تسبقني بآمين. أي: لا تحرم في الصلاة حتَّى أفرغ من الإقامة؛ لئلا تسبقني بقراءة أم القرآن فيفوتني التأمين معك، وهو حجة لمذهب الكوفيين؛ لأنهم يقولون: إِذَا بلغ المؤذن: قَدْ قامت الصلاة، يجب عَلَى الإمام الإحرام، والفقهاء عَلَى خلافه لا يرون إحرامه إلا بعد تمامها وتسوية الصفوف، وقد سلف هذا في أثناء الأذان (^٢)، وأما أثر ابن عمر: فأخرج البيهقي عنه أنه كان إِذَا قَالَ الناس: آمين. أمَّن معهم، ورأى ذَلِكَ من السنة (^٣).\nوقوله: (وسمعت منه في ذلِكَ خيرًا)، قَالَ ابن التين: أي: خيرا موعودًا لمن فعله، قَالَ: ورُوِيَ (خبرًا) أي: حديثًا.\nوأما حديث أبي هريرة فأخرجه مسلم والأربعة (^٤)، ومناسبته للترجمة أنه لما كان الإمام يجهر بها، ولولا ذَلِكَ لما سمعه المأمومون، وكانوا مأمورين باتباعه في فعله، فالجهر عليهم كالإمام.\nو(آمين) فيها خمس لغات:\nأفصحها: بالمد.\n_________\n(^١) \"المحلى\" ٣/ ٢٦٤.\n(^٢) \"شرح ابن بطال\" ٢/ ٣٩٦ - ٣٩٧.\n(^٣) \"معرفة السنن والآثار\" ٢/ ٣٩٣ (٣١٧٩) كتاب: الصلاة، باب: التأمين.\n(^٤) \"صحيح مسلم\" (٤١٠) كتاب: الصلاة، باب: التسميع والتحميد والتأمين، وأبو داود (٩٣٤ - ٩٣٦)، والترمذي (٢٥٠) والنسائي ٢/ ١٤٣ - ١٤٤، وابن ماجه (٨٥١).","vol":"7","page":123},{"text":"ثانيها: بالقصر.\nثالثها: بالمد والإمالة مخففة الميم.\nرابعها: بالمد وتشديد الميم، وأنكرت، وفي البطلان بها وجه.\nخامسها: القصر وتشديد الميم وهي غريبة، وقد أوضحت الكلام عَلَى ذَلِكَ في \"لغات المنهاج\" فراجعه منها.\nقَالَ ابن الأثير: لو قَالَ: آمين رب العالمين، وغير ذَلِكَ من ذكر الله تعالى كان حسنًا (^١).\nواختلف العلماء في الموافقة عَلَى أقوال: أظهرها: أنها في القول لقوله فيما سيأتي: \"وقالت الملائكة في السماء آمين\". وقوله: \"فمن وافق قوله قول الملائكة\" وقيل: الخشوع والإخلاص، وقيل: وافق الملائكة في استجابة الدعاء، وقيل: في لفظه. والملائكة: الحفظة، وفي كتاب ابن بزيزة: المتعاقبون.\nوقوله: (\"غفر له ما تقدم من ذنبه\") قَالَ ابن بزيزة: أشار إلى الصغائر، وما لا يكاد ينفك عنه في الغالب من اللمم.\nقَالَ الداودي: وقوله هذا قبل قوله في المؤمن: إنه يخرج من ذنوبه ويكون مشيه إلى الصلاة نافلة (^٢). وقيل: إنه يمكن أن يكون أحدث شيئًا\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٠٢ - ٢٠٣، \"بدائع الصنائع\" ١/ ٢٠٧، \"المعونة\" ١/ ٩٥، \"بداية المجتهد\" ١/ ٢٨١، \"المغني\" ٢/ ١٦٠، \"التمهيد\" ٣/ ٢٠٢، \"الشرح الكبير\" ٣/ ٤٤٧، \"الأم\" ١/ ٩٤، \"الحاوي\" ٢/ ١١١، \"إحكام الأحكام\" ص ٢٣٥.\n(^٢) إشارة إلى حديث عثمان -﵁ - أنه توضأ ثم قال: ألا إني رأيت رسول الله - ﷺ - توضأ مثل وضوئي هذا ثم قال: \"من توضأ هكذا غفر له ما تقدم من ذنبه وكانت صلاته ومشيه إلى المسجد نافلة\". رواه مسلم (٢٢٩) كتاب الطهارة، باب: فضل الوضوء.","vol":"7","page":124},{"text":"في مشيه أو في المسجد أو غير ذَلِكَ فيما بين الوضوء والصلاة، وهو فيما بين العباد وربهم.\nإِذَا تقرر ذَلِكَ، فاختلف العلماء في الإمام يقول: آمين: فعن مالك أن الإمام يقول: آمين كالمأموم عَلَى حديث أبي هريرة، وهو قول أبي حنيفة والثوري، والليث، والأوزاعي، والشافعي، وأحمد (^١)، وإسحق وأبي ثور. وقالت طائفة: لا يقولها الإمام، وإنما يقول ذَلِكَ من خلفه، وإن كان وحده قالها، وحكي عن مالك في \"المدونة\"، والمصريين من أصحابه (^٢). حجة هذا القولِ حديث أبي هريرة الآتي: \"إِذَا قَالَ الإمام: ﴿عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ فقولوا: آمين\" قالوا: فلو كان الإمام يقول: آمين لقال - ﷺ -: إِذَا قَالَ الإمام: آمين، فقولوا: آمين. ووجدنا الفاتحة دعاء فالإمام داع والمأموم مؤمن، وكذلك جرت العادة أن يدعو واحد ويؤمن المستمع، وقد قَالَ تعالى في قصة موسى وهارون ﴿قَدْ أُجِيبَتْ دَعْوَتُكُمَا﴾ [يونس: ٨٩] فسماهما داعيين، وإنما كان موسى يدعو وهارون يؤمن كما سلف، فدل ذَلِكَ أن الإمام داعٍ بما في الفاتحة والمأموم مستجيب؛ لأن آمين معناها لغة: استجيب له.\nواحتج أهل المقالة الأولى بحديث الباب: \"إِذَا أمن الإمام فأمنوا\" وذلك يدل أن المأموم يقول: آمين، ومعلوم أن قول المأموم هو: آمين، كذلك ينبغي أن يكون قول الإمام، وكذلك قول أبي هريرة للإمام:\n_________\n(^١) ورد في هامش الأصل ما نصه: بخط الشيخ في هامشه: عنه موافقة الثاني.\n(^٢) \"المدونة\" ١/ ٧٣، \"التمهيد\" ٣/ ٢٠١.","vol":"7","page":125},{"text":"لا تسبقني بآمين. يدل أن الإمام يؤمن، ألا ترى قول ابن شهاب: وكان - ﷺ - يقول: \"آمين\" (^١).\nواختلفوا في الجهر بها، فذهب الشافعي في أظهر قوليه، وأحمد إسحاق وأبو ثور إلى الجهر بها (^٢)، وحكي عن مالك أن الإمام يسر\n_________\n(^١) ذكر أبو عوانة في \"مسنده\" ١/ ٤٥٥ عقب الراوية (١٦٨٧) كتاب: الصلوت، باب: إيجاب قراءة الفاتحة على الإمام والمأموم. وذكره البيهقي ٢/ ٥٥ كتاب: الصلاة، باب: التأمين.\n(^٢) مذهب الشافعية أنه يستحب الجهر بالتأمين للإمام والمنفرد في الصلاة الجهرية.\nقال النووي:\nوأما المأموم فقد قال المصنف وجمهور الأصحاب: قال الشافعي في الجديد: لا يجهر، وفي القديم يجهر، وهذا أيضًا غلط من الناسخ أو من المصنف بلا شك؛ لأن الشافعي قال في \"المختصر\" وهو من الجديد: يرفع الإمام صوته بالتأمين ويسمع من خلفه أنفسهم.\nوقال في \"الأم\" يرفع الإمام بها صوته فإذا قالها قالوها وأسمعوا أنفسهم، ولا أحب أن يجهروا، فإن فعلوا فلا شيء عليهم. هذا نصه بحروفه، ويحتمل أن يكون القاضي حسين رأى فيه نصا في موضع آخر من الجديد.\nثم للأصحاب في المسألة طرق أصحها وأشهرها والتي قالها الجمهور أن المسألة على قولين: (أحدهما) يجهر (والثاني) يسر. قال الماوردي: هذِه طريقة أبي إسحاق المروزي وابن أبي هريرة. ونقلها إمام الحرمين والغزالي في \"الوسيط\" عن أصحابنا (والثاني) يجهر قولًا واحدا (والثالث) إن كثر الجمع وكبر المسجد جهر. وإن قلوا أو صغر المسجد أسر (والرابع) حكاه الإمام والغزالي وغيرهما أنه إن لم يجهر الإمام جهر، وإلآ فقولان، والأصح من حيث الحجة أن الإمام يجهر به، ممن صححه المصنف في \"التنبيه\" والغزالي في \"الوجيز\" والبغوي والرافعي وغيرهم، وقطع به المحاملي في \"المقنع\" وآخرون، وحينئذ تكون هذِه المسألة مما يفتى فيها على القديم على ما سبق إيضاحه في مقدمة هذا الشرح.\nوهذا الخلاف إذا أمن الإمام، أما إذا لم يؤمن الإمام فيستحب للمأموم التأمين جهرا بلا خلاف، نص عليه في \"الأم\" واتفقوا عليه ليسمعه الإمام، فيأتي به، قال =","vol":"7","page":126},{"text":"بها (^١)، وهو قول الكوفيين (^٢)، وروي ذَلِكَ عن عمر وعلي وابن مسعود، وعن النخعي والشعبي وابن أبي ليلى. حجة من جهر بها أن تأمينه تابع لتأمين الإمام، فيتبعه في كيفيته، وما أسلفناه عن ابن الزبير حجة من أمر القياس عَلَى سائر الأذكار، وقال ابن وهب عن مالك: لم أسمع في الجهر بها للإمام إلا حديث ابن شهاب، ولم أره في حديث غيره، قَالَ ابن التين: مرسل لم يسنده، ولو أسنده لم يكن فيه دليل للمتعلق به؛ لأنه لم يقل أنه كان يقوله في صلاة الجهر، ولعله قاله فيما صلى سرًّا، وقد قَالَ الخطابي: قوله: \"فأمنوا\" يريد لمن قرب منه؛ لأن جهر الإمام بالتأمين أخفض منه بالقراءة، فقد تسمع قراءة من لا يُسمع تأمينه (^٣).\n_________\n= أصحابنا: سواء تركه عمدا أو سهوا، ويستحب للمأموم الجهر. ممن صرح بأنه لا فرق ببن ترك الإمام له عمدا أو سهوا: الشيخ أبو حامد في \"التعليق\" وهو مقتضى نص الشافعي في \"الأم\" فإنه قال: وإن تركه الإمام قاله من خلفه وأسمعه لعله يذكر فيقوله ولا يتركونه لتركه. كما لو ترك التكبير والتسليم لم يكن لهم تركه. هذا نصه، \"المجموع\" ٣/ ٣٣١ - ٣٣٢، وانظر: \"المغني\" ٢/ ١٦٢، \"المبدع\" ١/ ٤٣٩، \"المحلى\" ٣/ ٢٦٤.\n(^١) انظر: \"المنتقى\" ١/ ١٦٣، \"عقد الجواهر الثمينة\" ١/ ١٠٠، \"الذخيرة\" ٢/ ٢٢٢.\n(^٢) انظر: \"الأصل\" ١/ ١١، \"مختصر الطحاوي\" ص ٢٦، \"منية المصلي\" ص ٢١٤، \"المبسوط\" ١/ ٣٢.\n(^٣) \"أعلام الحديث\" ١/ ٥١٠.","vol":"7","page":127},{"text":"<span data-type='title' id=toc-718>١١٢ - باب فَضْلِ التَّأْمِيِن</span>\n٧٨١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قَالَ أَحَدُكُمْ: آمِينَ. وَقَالَتِ الْمَلَائِكَةُ فِي السَّمَاءِ: آمِينَ. فَوَافَقَتْ إِحْدَاهُمَا الأُخْرَى، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [انظر: ٧٨٠ - مسلم: ٤١٠ - فتح: ٢/ ٢٦٦]\nذكر فيه حديث أَبِي الزِّنَادِ عبد الله بن ذكوان، عَنِ الأَعْرَجِ عبد الرحمن ابن هرمز، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قَالَ أَحَدُكُمْ: آمِينَ. وَقَالَتِ المَلَائِكَةُ فِي السَّمَاء: آمِينَ. فَوَافَقَتْ إِحْدَاهُمَا الأُخْرى، غفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\".\nهذا الحديث أخرجه مسلم أيضًا وزاد: \"وإذا قَالَ أحدكم في صلاته: آمين\" (^١) ولم يذكر البخاري لفظة الصلاة، وقد سلف الكلام عَلَى الحديث فيما سلف، وأن المراد بالموافقة: الموافقة في القول، وادعى الأصيلي أنه لا تراعى موافقة الزمان؛ لأنه قَدْ يقول القائل: وافقت فلانا عَلَى كذا إِذَا قَالَ مثله سواء قاله قبله أو بعده، والأجر عَلَى الاتفاق في القول والنية، لا عَلَى وقوع القول في زمن واحد، وظاهر الحديث -كما قَالَ المهلب- خلافه، وأن قول الملائكة والمصلين في زمن واحد، وقال غيره: تأمين الملائكة هو استغفارهم للمصلين ودعاؤهم أن يستجيب الله منهم كما قَالَ تعالى: ﴿وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا﴾ الآية [غافر:٧].\n_________\n(^١) \"صحيح مسلم\" ٤١٠/ ٧٤ - ٧٥ - كتاب: الصلاة، باب: التسميع والتحميد والتأمين.","vol":"7","page":128},{"text":"وإذا كان تأمين العبد مع تأمين الملائكة مرتفعًا إلى الله تعالى في زمن واحد، وتأمين الملائكة مجاب وشفاعتهم يوم القيامة مقبولة فيمن استشفعوا له، فلا يجوز مع تفضل الله أن يجاب الشفيع، إلا وقد عم المشفوع لَهُ الغفران، والله اعلم، وهذا أولى بتأويل الحديث كما قاله ابن بطال (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٣٩٧ - ٣٩٨.","vol":"7","page":129},{"text":"<span data-type='title' id=toc-719>١١٣ - باب جَهْرِ المأْمُوم بالتَّأْمِينِ</span>\n٧٨٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ عَنْ سُمَىٍّ -مَوْلَى أَبِي بَكْرٍ- عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قَالَ الإِمَامُ ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧] فَقُولُوا: آمِينَ. فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". تَابَعَهُ مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَنُعَيْمٌ الْمُجْمِرُ، عَنْ أَبِي هُرَيْرَةَ ﵁. [انظر: ٧٨٠ - مسلم: ٤١٠ - فتح: ٢/ ٢٢٦].\nذكر فيه حديث أبي صالح ذكوان، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إذَا قَالَ الإِمَامُ: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ فَقُولُوا: آمِينَ. فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ المَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\".\nهذا الحديث أخرجه مسلِم من حديث أبي هريرة أيضًا بلفظ: \"إِذَا قَالَ القارئ ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ فقال من خلفه: آمين فوافق قوله قول أهل السماء؛ غفر لَهُ ما تقدم من ذنبه\" (^١).\nقَالَ البخاري: تَابَعَهُ مُحَمَّد بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَنُعَيْمٌ المُجْمِرُ، عَنْ أَبِي هُرَيْرَةَ.\nأما متابعة محمد بن عمرو فأخرجها البيهقي من حديث النضر بن شميل عنه به بلفظ مسلم السالف (^٢)، وأخرجها الدارمي في \"مسنده\" من حديث يزيد بن هارون عن محمد بن عمرو به (^٣)، ومتابعة نعيم أخرجها البيهقي من حديث سعيد بن هلال عنه، قَالَ: صلى بنا\n_________\n(^١) \"صحيح مسلم\" ٤١٠/ ٧٦ كتاب: الصلاة، باب: التسميع والتحميد والتأمين.\n(^٢) \"السنن الكبرى\" ٢/ ٥٥ كتاب: الصلاة، باب: التأمين.\n(^٣) \"مسند الدارمي\" ٢/ ٧٩٣ (١٢٨١) كتاب: الصلاة، باب: في فضل التأمين.","vol":"7","page":130},{"text":"أبو هريرة فقرأِ: ﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ ثم قرأ بأم القرآن حتى بلغ: ﴿وَلَا الضَّالِّينَ﴾ قَالَ: آمين، ثمَّ قَالَ: إني لأشبهكم صلاة برسول الله - ﷺ -. وقال: رواته ثقات (^١)، وعزاه ابن عساكر إلى النسائي ولم نره فيه. وقال البزار: أصح حديث في هذا الباب حديث الزهري عن سعيد، عن أبي هريرة.\nإِذَا تقرر ذَلِكَ، فاختلف العلماء في تأويل هذا الحديث عَلَى قولين: أحدهما: أنه خطاب للمأمومين أن يقولوا: آمين، وهي رواية ابن القاسم عن مالك (^٢).\nوالثاني معناه: إِذَا بلغ الإمام موضع التأمين وهو قوله: ﴿وَلَا الضَّالِّينَ﴾ وقال: آمين، فقولوا: آمين، واحتجوا مما رواه معمر، عن الزهري، عن ابن المسيب، عن أبي هريرة مرفوعًا: \"إِذَا قَالَ الإمام: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ فقولوا: آمين؛ فإن الملائكة تقول: آمين، وإن الإمام يقول: آمين، فمن وافق … \" الحديث، وبحديث نعيم السالف عن أبي هريرة، فهذا فعله، وهو راوي الحديث، فلا تعارض إذن بين هذا الحديث وبين قوله: \"إِذَا أمن الإمام فأمنوا\".\nوجمع الطبري بينهما بأن الغفران حاصل إِذَا أمن بعد فراغ إمامه من الفاتحة أو بعد تأمين إمامه، فاتفقا على حصول الثواب أمن الإمام أو لم يؤمن، وافترقا بأن في أحدهما أمر من خلف الإمام به إِذَا أمن القارئ، وفي الآخر الأمر به إِذَا قَالَ الإمام ﴿وَلَا الضَّالِّينَ﴾ وإن لم يؤمن الإمام.\n_________\n(^١) \"السنن الكبرى\" ٢/ ٥٨ كتاب: الصلاة، باب: جهر الإمام بالتأمين.\n(^٢) انظر: \"التمهيد\" ٣/ ٢٠١، \"الجامع لأحكام القرآن\" ١/ ١١٢، \"بداية المجتهد\" ١/ ٢٨١.","vol":"7","page":131},{"text":"فإن قُلْتَ: فأين وجه الترجمة من الحديث فإنه لا يقتضي الجهر دون السر؟ قُلْتُ: لكن لما كان الإمام يجهر به، ولولا ذَلِكَ ما سمعه المأموم، وكانوا مأمورين باتباع الإمام في فعله، جهر المأموم بها كإمامه، وقد اختلف العلماء فيِ ذَلِكَ، فقال عطاء وعكرمة: لقد أتى علينا زمان إِذَا قَالَ الإمام: ﴿وَلَا الضَّالِّينَ﴾ سمعت لأهل المسجد رجة من قولهم: آمين -وقد أسلفناه عن عطاء في باب: جهر الإمام به مبسوطًا- وقالت طائفة: يسر بها المأموم.\nقَالَ الطبري: والخبر بالجهر به والمخافتة صحيحان، وقد عمل بكل واحد منهما جماعة من علماء الأمة، وذلك يدل أنه مما خيرَّ الشارع فيه، ولذلك لم ينكر بعضهم عَلَى بعض كان منهم في ذَلِكَ، وإن كنتُ مختارًا خفض الصوت بهان؛ إذ كان أكثر الصحابة والتابعين عَلَى ذَلِكَ (^١). كذا ادعاه.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٢/ ٣٩٩ - ٤٠٠.","vol":"7","page":132},{"text":"<span data-type='title' id=toc-720>١١٤ - باب إِذَا رَكَعَ دُونَ الصَّفِّ</span>\n٧٨٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا هَمَّامٌ، عَنِ الأَعْلَمِ -وَهْوَ زِيَادٌ- عَنِ الْحَسَنِ، عَنْ أَبِي بَكْرَةَ أَنَّهُ انْتَهَى إِلَى النَّبِيِّ - ﷺ - وَهْوَ رَاكِعٌ، فَرَكَعَ قَبْلَ أَنْ يَصِلَ إِلَى الصَّفِّ، فَذَكَرَ ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَقَالَ: \"زَادَكَ اللهُ حِرْصًا وَلَا تَعُدْ\". [فتح: ٢/ ٢٦٧]\nذكر فيه حديث همام، عن الأعلم -وهو زياد (^١) - عن الحسن، عن أبي بكرة أنه انتهى إلى النبي - ﷺ - وهو راكع فركع قبل أن يصل إلى الصف، فذكر ذلك للنبي - ﷺ - فقال: \"زادك الله حفظًا ولا تعُدْ\".\nوهو من أفراد البخاري.\nوفي النسائي عن الأعلم، ثنا الحسن أن أبا بكرة حدثه به (^٢)، وعند أبي داود: فركع دون الصف ثمَّ مشى إلى الصف (^٣) وهو عند ابن حبان في \"صحيحه\" من حديث عنبسة الأعور عن الحسن، ومن حديث شعبة، عن زياد، عن الحسن، وقال: إنه مدحض لقول من زعم أن عنبسة تفرد به (^٤). وأعله الدارقطني بأن الحسن لم يسمع (^٥) من أبي بكرة (^٦). لكن لَهُ\n_________\n(^١) ورد في هامش الأصل ما نصه: وزياد هذا هو ابن حبان. وقال خليفة: ابن حيان بن قرة الأعلم الباهلي البصري.\n(^٢) \"سنن النسائي\" ٢/ ١١٨ كتاب: الإمامة، باب: الركوع دون الصف.\n(^٣) \"سنن أبي داود\" (٦٨٤) كتاب: الصلاة، باب: الرجل يركع دون الصف.\n(^٤) \"صحيح ابن حبان\" ٥/ ٥٦٨ - ٥٦٩ (٢١٩٤)، (٢١٩٥) كتاب: الصلاة، باب: فرض متابعة الإمام.\n(^٥) ورد في هامش الأصل ما نصه: ثبت سماعه من أبي بكرة، إذ في هذا \"الصحيح\" قوله - ﷺ -: \"إن ابني هذا سيد\" صرح بالسماع فيه الحسن من أبي بكرة، وهو في النسائي \"الصغير\" بصيغة: سمعت، وقد رأيت له في \"مسند أحمد\" غير ما حديث، وقد ذكرت بعضها على نسختي لـ\"مراسيل العلائي\".\n(^٦) \"الإلزامات والتتبع\" ص ٢٢٣.","vol":"7","page":133},{"text":"عنه في \"صحيحه\" عدة أحاديث منها هذا، وقصة الكسوف (^١) وليس فيها التصريح بالسماع، لكن البخاري لا يكتفي بالإمكان -أعني: إمكان اللقاء- كما أسلفناه في الفصول أوائل هذا الكتاب، فلابد أن يكون ثبت عنده سماعه منه، وغاية ما اعتل به الدارقطني أن الحسن روى أحاديث عن الأحنف بن قيس عن أبي بكرة، وذلك لا يمنع من سماعه، منه ما أخرجه البخاري.\nوقد اختلف العلماء فيمن ركع دون الصف، فروي عن زيد بن ثابت (^٢) وابن مسعود (^٣) أنهما فعلاه، ومشيا إلى الصف ركوعًا، وفعله عروة وسعيد بن جبير وأبو سلمة وعطاء (^٤).\nوقال مالك والليث: لا بأس بذلك إِذَا كان قريبًا قدر ما يلحق به (^٥).\nوحد القرب فيما حكاه القاضي إسماعيل عن مالك أن يصل إلى الصف قبل سجود الإمام، وقيل: يقرب قدر ما بين الفرجتين، وفي \"العتبية\": ثلاث صفوف (^٦). وفي \"الأوسط\" للطبراني من حديث ابن جريج عن عطاء أن ابن الزبير قَالَ عَلَى المنبر: إِذَا دخل أحدكم المسجد والناس ركوع فليركع حين يدخل، ثمَّ يَدِبّ راكعًا حتَّى يدخل في الصف؛ فإن ذَلِكَ السنة. قَالَ عطاء: وقد رأيته يصنع ذَلِكَ.\n_________\n(^١) سيأتي برقم (١٠٤٠) كتاب: الكسوف، باب: الصلاة في كسوف الشمس.\n(^٢) رواه ابن أبي شيبة ١/ ٢٢٩ (٢٦٢٤)، (٢٦٢٥) كتاب: الصلوات، باب: في الرجل يدخل والقوم ركوع فيركع قبل أن يصل الصف.\n(^٣) رواه ابن أبي شيبة ١/ ٢٢٩ (٢٦٢٢) كتاب: الصلوات، باب: في الرجل يدخل والقوم ركوع فيركع قبل أن يصل الصف.\n(^٤) روى عنهم هذِه الآثار ابن أبي شيبة ١/ ٢٣٠ (٢٦٢٦)، (٢٦٢٨، ٢٦٣١) كتاب: الصلوات، باب: في الرجل يدخل والقوم ركوع فيركع قبل أن يصل الصف.\n(^٥) انظر: \"الاستذكار\" ٢/ ٣١٥.\n(^٦) انظر: \"الذخيرة\" ٢/ ٢٧٣.","vol":"7","page":134},{"text":"وقال: لم يروه عن ابن جريج -يعني: عن عطاء- إلا ابن وهب، تفرد به حرملة، ولا يروى عن ابن الزبير إلا بهذا الإسناد. (^١)\nوفي \"المصنف\" بسند صحيح عن زيد بن وهب قَالَ: خرجت مع عبد الله من داره، فلما توسطنا المسجد ركع الإمام فكبر عبد الله، ثمَّ ركع وركعت معه، ثمَّ مشينا إلى الصف الأخير حين رفع القوم رءوسهم، فلما قضى الإمام الصلاة قمت لأصلي، فأخذ بيدي عبد الله فأجلسني، وقال: إنك قَدْ أدركت. وصف أبو عبيدة -كما نقله عن أبيه- مثل هذا، وبسند صحيح أن أبا لبابة فعل ذَلِكَ، وزيد بن ثابت وسعيد بن جبير وعروة وأبو سلمة، وعطاء كما سلف، ومجاهد والحسن (^٢).\nوقال أبو حنيفة والثوري: يكره ذَلِكَ للواحد ولا يكره للجماعة (^٣).\nذكره الطحاوي قَالَ: وأجاز أبو حنيفة ومالك والشافعي والليث صلاة المنفرد وحده دون الصف (^٤).\nوقال مالك: لا يجذب إليه رجلًا.\nوقال الأوزاعي وأحمد وأهل الظاهر: إن ركع دون الصف بطلت صلاته، محتجين بقوله: \"ولا تعد\" وقَالَ أبو هريرة عن رسول الله - ﷺ -: \"إِذَا أتى أحدكم إلى الصف فلا يركع دون الصف، ولا تكبر حتَّى تأخذ مقامك من الصف\" ذكره ابن أبي شيبة بإسناد صحيح (^٥)،\n_________\n(^١) \"المعجم الأوسط\" ٧/ ١١٥ (٧٠١٦).\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٢٢٩ - ٢٣٠ (٢٦٢٢ - ٢٦٣٢).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٣٤.\n(^٤) \"شرح معاني الآثار\" ١/ ٣٩٨ بتصرف.\n(^٥) انظر: \"المصنف\" ١/ ٢٣٠ (٢٦٣٣)، (٢٦٣٦) كتاب: الصلوات، باب: من كره أن يركع دون الصف.","vol":"7","page":135},{"text":"ونهى عنه الحسن في رواية، وكذا إبراهيم (^١)، واحتج الأولون بأنه لم يأمره بالإعادة، ولو كان من صلى خلف الصف وحده يعيد لكان من دخل في الصلاة خلف الصف لا يكون داخلًا فيها. فلما كان دخول أبي بكرة في الصلاة دون الصف دخولًا صحيحًا، كانت صلاة المصلي كلها دون الصف صحيحة.\nفإن قُلْتَ: فما معنى قوله: \"ولا تَعُد\" وهو بفتح التاء وضم العين؟ قُلْتُ: معنيان:\nأحدهما: لا تعد أن تركع دون الصف حتَّى تقوم في الصف. حكاه ابن التين عن الشافعي، ويؤيده حديث أبي هريرة السالف من عند ابن أبي شيبة.\nوالثاني: لا تعد أن تسعى إلى الصلاة سعيًا يحفزك فيه النفس. وقد جاء في حديث أبي بكرة: جئت ورسول الله - ﷺ - راكع وقد حفزني النفس (^٢) (^٣). الحديث رواه حماد بن سلمة عن الأعلم به: فجاء يلهث. وكان أمرهم - ﷺ - أن يأتوا الصلاة وعليهم السكينة.\nويحتمل معنى ثالثًا وهو: لا تعد إلى الإبطاء.\nوأحسن من الكل ما جاء مصرحًا به وهو: دخوله في الصف راكعًا، فإنها كمشية البهائم، قاله المهلب بن أبي صفرة.\n_________\n(^١) رواه عنهما ابن أبي شيبة ١/ ٢٣٠ (٢٦٣٤)، (٢٦٣٥) كتاب: الصلوات، باب: من كره أن يركع دون الصف.\n(^٢) ورد في هامش الأصل ما نصه: من خط الشيخ: وفي \"صحاح ابن السكن\" فانطلقت أسعى حتى دخلت في الصف، فلما قضى - ﵇ - الصلاة قال: \"من الساعي آنفًا؟ \" قال أبو بكرة: أنا. فذكر الحديث.\n(^٣) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٣٩٥ كتاب: الصلاة، باب: من صلى خلف الصف وحده.","vol":"7","page":136},{"text":"وقال ابن القطان في \"علله\": وهذا هو المراد، فإن في \"مصنف حماد بن سلمة\" عن الأعلم عن الحسن عن أبي بكرة أنه دخل المسجد ورسول الله - ﷺ - يصلي، وقد ركع فركع ثمَّ دخل الصف وهو راكع، فلما انصرف رسول الله - ﷺ - قال: \"أيكم دخل الصف وهو راكع\" فقال لَهُ أبو بكرة: أنا، فقال: \"زادك الله حرصًا ولا تَعُد\".\nقَالَ ابن القطان: فتبين بهذِه الزيادة أن الذي أنكر عليه الشارع إنما هو أن دَبَّ راكعًا، وقد كان هذا متنازعًا فيه إلى أن تبين أن هذا هو المراد (^١).\nقُلْتُ: لكن ما رواه عن \"الأوسط\" يخالفه، قَالَ الطحاوي: ولا يختلفون فيمن صلى وراء الإمام في صف فخلا موضع رجل أمامه أنه ينبغي له أن يمشي إليه، وفي تقدمه من صف إلى صف هو فيما بين الصفين في غير صف، فلم يضره ذَلِكَ ولم يخرجه عن الصلاة، فلو كانت الصلاة لا تجوز إلا لقائم في صف لفسدت عَلَى هذا صلاته لما صار في غير صف، وإن كان ذَلِكَ أقل القليل، كما أن من وقف عَلَى موضع نجس أقل القليل وهو يصلي أفسد ذَلِكَ عليه صلاته، فلما أجمعوا أنهم يأمرون هذا بالتقدم إلى ما قد (صلى) (^٢) أمامه من الصف، ولا يفسد ذَلِكَ عليه كونهُ فيما بين الصفين في غير صف، دل ذَلِكَ أن من صلى دون الصف أن صلاته تجزئ (^٣) (^٤).\n_________\n(^١) \"بيان الوهم والإيهام \" ٥/ ٦٠٩ - ٦١٠.\n(^٢) كذا بالأصل، ولعلها: خلا.\n(^٣) ورد في هامش الأصل ما نصه: ثم بلغ في السابع بعد الستين، كتبه مؤلفه.\n(^٤) انظر: \"شرح معاني الآثار\" ١/ ٣٩٧.","vol":"7","page":137},{"text":"<span data-type='title' id=toc-721>١١٥ - باب إِتْمَامِ التَّكْبِيِر فِي الرُّكُوعِ</span>\nقاله ابن عباس، عن النبي - ﷺ -[٧٨٧] فيه مالك بن الحويرث. [انظر: ٦٧٧]\n\n٧٨٤ - حَدَّثَنَا إِسْحَاقُ الْوَاسِطِيُّ قَالَ: حَدَّثَنَا خَالِدٌ، عَنِ الْجُرَيْرِيِّ، عَنْ أَبِي الْعَلَاءِ، عَنْ مُطَرِّفٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: صَلَّى مَعَ عَلِيٍّ - ﵁ - بِالْبَصْرَةِ فَقَالَ: ذَكَّرَنَا هَذَا الرَّجُلُ صَلَاةً كُنَّا نُصَلِّيهَا مَعَ رَسُولِ اللهِ - ﷺ -. فَذَكَرَ أَنَّهُ كَانَ يُكَبِّرُ كُلَّمَا رَفَعَ وَكُلَّمَا وَضَعَ. وَضَعَ. [٧٨٦، ٨٢٦ - مسلم: ٣٩٣ - فتح: ٢/ ٢٦٩]\n\n٧٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ كَانَ يُصَلِّي بِهِمْ، فَيُكَبِّرُ كُلَّمَا خَفَضَ وَرَفَعَ، فَإِذَا انْصَرَفَ قَالَ: إِنِّي لأَشْبَهُكُمْ صَلَاةً بِرَسُولِ اللهِ - ﷺ -. [٧٨٩، ٧٩٥، ٨٠٣ - مسلم: ٣٩٢ - فتح: ٢/ ٢٦٩]\nقَالَهُ ابن عَبَّاسٍ، عَنِ النَّبِيَّ - ﷺ -. هذا ذكره بعد هذا الباب مسندًا.\nقَالَ: وفِيهِ عن مَالِك بْنِ الحُوَيْرِثِ.\nويعني به الحديث السالف في الإمامة ثمَّ ساق بإسناده من حديث خَالِد، عَنِ الجُرَيْرِيِّ، عَنْ أَبِي العَلَاءِ، عَنْ مُطَرِّفٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: صَلَّى مَعَ عَلِيٍّ بِالْبَصْرَةِ فَقَالَ: ذَكَّرَنَا هذا الرَّجُلُ صَلَاةً كُنَّا نُصَلِّيهَا مَعَ رَسُولِ اللهِ - ﷺ -. فَذَكَرَ أَنَّهُ كَانَ يُكَبِّرُ كُلَّمَا رَفَعَ وَكُلَّمَا وَضَعَ.\nهذا الحديث أخرجه مسلم أيضًا (^١)، وخالد هو ابن عبد الله الطحان، والجُرَيري هو سعيد بن إياس أبو مسعود، وأبو العلاء: هو يزيد بن عبد الله بن الشخير، ومطرف هو ابن عبد الله بن الشخير.\nقَالَ البزار في \"سننه\": هذا الحديث رواه غير واحد، عن مطرف،\n_________\n(^١) \"صحيح مسلم\" (٣٩٣) كتاب: الصلاة، باب: إثبات التكبير في كل خفض ورفع في الصلاة إلا رفعه من الركوع.","vol":"7","page":138},{"text":"عن عمران، وعن الحسن، عن عمران، وهذِه الأحاديث فيها أحاديث صحاح (^١): حديث ابن مسعود وأبي هريرة، وسائر الأسانيد حسان، وقد روي عن رسول الله - ﷺ - أنه لا يتم التكبير، روى الحسن بن عمران (^٢)، ولا نعلم روى عنه إلا شعبة، عن عبد الله بن عبد الرحمن بن أبزى، عن أبيه به، ومعناه أنه كان يكبر في بعض صلاته ويترك في خفض أو رفع عَلَى أن هذا الحديث لا يصح من جهة النقل فاستغنينا عن التكثير في ذَلِكَ.\nثمَّ ساق البخاري بإسناده من حديث ابن شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ كَانَ يُصَلِّي بِهِمْ، فَيُكَبِّرُ كُلَّمَا خَفَضَ وَرَفَعَ، فَإِذَا انْصَرَفَ قَالَ: إِنِّي لأَشْبَهُكُمْ صَلَاةً بِرَسُولِ الله - ﷺ -.\nوقد أخرجه مسلم أيضًا (^٣)، قَالَ البزار في \"سننه\": رواه غير واحد عن الزهري، عن أبي بكر بن عبد الرحمن، عن أبي هريرة (^٤).\nوسيأتي في باب: يكبر وهو ينهض من السجدتين ما يخدش في هذِه الرواية.\nثمَّ ساق (^٥) من حديث قَتَادَةَ، عَنْ عِكْرِمَةَ قَالَ: صَلَّيْتُ خَلْفَ شَيْخٍ\n_________\n(^١) إلى هنا ذكر بمعناه في \"البحر الزخار\" ٩/ ٢٧ (٣٥٣٣).\n(^٢) رواه أبو داود (٨٣٧) كتاب: الصلاة، باب: تمام التكبير، والبخاري في \"تاريخه الكبير\" ٢/ ٣٠٠ ترجمة (٢٥٤٠)، والبيهقي ٢/ ٦٨ كتاب: الصلاة، باب: التكبير للركوع وغيره، وابن عبد البر في \"التمهيد\" ٩/ ١٧٨ - ١٧٩، وقال الألباني في \"ضعيف أبي داود\" (١٥٠): إسناده ضعيف مضطرب.\n(^٣) \"مسلم\" (٣٩٢) في الصلاة، باب: إثبات التكبير في كل خفض ورفع في الصلاة.\n(^٤) رواه البزار في \"مسنده\" ١٤/ ٢٧٦ (٧٨٦٨ - ٧٨٦٩) من طريق أبي سلمة مثل البخاري، ولم يعلق بعده. فالله أعلم.\n(^٥) أي في الباب الآتي بعده.","vol":"7","page":139},{"text":"بِمَكَّةَ فَكَبَّرَ اثْنَتَين وَعِشْرِينَ تَكْبِيرَةً، فَقُلْتُ لاِبْنِ عَبَّاسٍ: إِنَّهُ أَحْمَقُ. فَقَالَ: ثَكِلَتْكَ أُمُّكَ، سُنَّةُ أَبِي القَاسِمِ - ﷺ -. وَقَالَ مُوسَى: حَدَّثنَا أَبَانُ، ثَنَا قَتَادَة، ثَنَا عِكْرِمَةُ. انتهى.\nأراد البخاري بهذا تبيين سماع قتادة من عكرمة وهو مخرج في \"سنن البزار\"، وقال في حديث سعيد عن قتادة: رواه أيضًا همام عن قتادة، ورواه خالد الحذاء وعبد الله بن المختار وأبو بشر، عن عكرمة، ولم يسند ابن المختار عن عكرمة غير هذا الحديث، وروى قتادة، عن شهر، عن عبد الرحمن بن غنم أن أبا مالك الأشعري قَالَ: لأصلين بكم صلاة رسول الله - ﷺ -، فكبر ثنتين وعشرين تكبيرة.\nقَالَ أبو بكر: وهذا الحديث رواه بديل بن ميسرة أيضًا عن شهر.\nوقد ذكر الإسماعيلي أيضًا في \"صحيحه\" من حديث سعيد، ثنا قتادة أن عكرمة حدثهم فذكره، وحديث عكرمة هذا من أفراد البخاري.\nإِذَا عرفت ذَلِكَ فاعلم أن البخاري ترجم لحديث عمران باب إِتْمَامِ التَّكْبِيرِ فِي السُّجُودِ، وزاد فيه: وكَانَ إِذَا سَجَدَ كَبَّرَ، وإِذَا رَفَعَ رَأْسَهُ كَبَّرَ.\nوذكر فيه حديث عكرمة أيضًا، وأبو بشر فيه هو جعفر بن أبي وَحْشِيَّة إياس (^١)، وشيخ البخاري في حديث عمران: هو أبو النعمان، واسمه: محمد بن الفضل عارم.\nوترجم لحديث أبي هريرة باب التَّكْبِيرِ إِذَا قَامَ مِنَ السُّجُودِ، وقال فيه: وَقَالَ مُوسَى بن إسماعيل: ثَنَا أَبَانُ، ثَنَا قَتَادَةُ، ثَنَا عِكْرِمَةُ. وأراد به تبيين سماع قتادة من عكرمة كما سلف؛ لتزول تهمة تدليسه.\n_________\n(^١) اليَشْكُري الواسطي، انظر ترجمته في \"الجرح والتعديل\" ٢/ ت ١٩٢٧، \"تهذيب الكمال\" ٥/ ٥.","vol":"7","page":140},{"text":"وأبان هو ابن يزيد أبو يزيد العطار البصري، استشهد به البخاري، وذكر فيه حديثًا آخر كما ستعلمه (^١).\nوهذِه الآثار دالة على أن التكبير في كل خفض ورفع لم يكن مستعملًا عندهم، ولولا ذَلِكَ ما قَالَ عمران: ذكرنا عليٌّ صلاة رسول الله - ﷺ -، ولا قَالَ أبو هريرة: إني لأشبهكم صلاة برسول الله - ﷺ -، ولا أنكر عكرمة عَلَى الذي كبر اثنتين وعشرين تكبيرة، ولا نسبه إلى الحمق، وهذا يدل أن التكبير في غير الإحرام لم يتلقه السلف عَلَى أنه من أركان الصلاة، وقد فعله جماعة من السلف وتركه جماعة، ولم يقل أحد ممن فعله لمن لم يفعله: إن صلاتك لا تتم إلا به.\nفممن كان يتم التكبير ولا ينقصه من الصلاة في كل خفض ورفع: الخلفاء الأربعة وابن مسعود وابن عمر وجابر وأبو هريرة، ومن التابعين: مكحول والنخعي (^٢)، وهو قول مالك والأوزاعي والكوفيين والشافعي وأبي ثور وعوام العلماء (^٣).\nوممن كان ينقص التكبير ذكر الطبري قَالَ: سُئِلَ أبو هريرة: من أول من ترك التكبير إِذَا رفع رأسه وإذا وضعه؟ قَالَ: معاوية.\n_________\n(^١) سيأتي برقم (٧٨٨) كتاب: الآذان، باب: التكبير إذا قام من السجود.\n(^٢) رواه ابن أبي شيبة في ١/ ٢١٦ - ٢١٧ (٢٤٧٧ - ٢٤٨١)، (٢٤٨٢ - ٢٤٩٢) كتاب: الصلوات، باب: من كان يتم التكبير ولا ينقصه في كل رفع وخفض.\n(^٣) انظر: \"الأم\" ١/ ٩٥، \"المدونة\" ١/ ٧٢، \"مختصر اختلاف العلماء\" ١/ ٢٢٢، \"المبسوط\" ١/ ١٩، \"الأوسط\" ٣/ ١٣٥، \"المجموع\" ٣/ ٣٦٤ - ٣٦٥، \"المغني\" ٢/ ١٧٠ - ١٧١، \"الذخيرة\" ٢/ ٢١٠، \"المبدع\" ١/ ٣٩٦، \"نيل الأوطار\" ٢/ ٦ - ٧.","vol":"7","page":141},{"text":"وعن عمر بن عبد العزيز وابن سيرين والقاسم وسالم وسعيد بن جبير مثله (^١).\nوذكر أبو القاسم البلخي في كتابه \"معرفة الرجال\": عن أبي عاصم عن أبي حباب، قَالَ: شهدت عمرو بن عبيد أتى ابن سيرين فقال: يا أبا بكر، ألم يقل عمران حين صلى بهم فلان فجعل يكبر كلما خفض ورفع؟ قَالَ: بلى، قَالَ: فما بالك تحذف تكبيرتين؟ فقال: إن مروان وأهل المدينة لا يكبرون، فقال عمرو: سبحان الله يا أبا بكر، يقول عمران: ذكرني صلاة رسول الله - ﷺ - وتقول أنت: مروان وأهل المدينة لا يكبرون. قَالَ: ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠] فقال عمرو: أوَ مروان ممن أمر الله أن يقتدى به؟ لا والله، لا أجالسُك أبدا.\nواحتجوا مما رواه شعبة عن الحسن بن عمران، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه قَالَ: صليت خلف النبي - ﷺ - فكان لا يتم التكبير يعني: إِذَا خفض وإذا رفع وقد سلف، وأنه ضعيف والحديث في \"مسند أحمد\".\nقَالَ البخاري في \"تاريخه\" عن أبي داود الطيالسي: هذا عندنا باطل (^٢).\nوقال الطبري: راويه الحسن بن عمران وهو مجهول لا يجوز الاحتجاج به (^٣)، قَالَ البيهقي: وقد يكون كبر ولم يسمع الراوي أو\n_________\n(^١) رواه عنهم ابن أبي شيبة ١/ ٢١٨ (٢٤٩٨)، (٢٤٩٩)، (٢٥٠١ - ٢٥٠٣) كتاب: الصلوات، باب: من كان لا يتم التكبير وينقصه وما جاء فيه.\n(^٢) \"التاريخ الكبير\" ٢/ ٣٠٠ ترجمة (٢٥٤٠).\n(^٣) هو: الحسن بن عمران الشامي، أبو عبد الله، ويقال: أبو علي العسقلاني قال أبو حاتم: شيخ، وقال أبو داود الطيالسي: هذا عندنا لا يصح وذكره ابن حبان في =","vol":"7","page":142},{"text":"يكون تركه مرة؛ لبيان الجواز (^١)، وتأوله الكرخي على حذفه، وذلك نقصان صفة لا نقصان عدد، وفي \"المصنف\" عن أبي عبيد: أول من نقصه زياد (^٢).\nوفي \"شرح الهداية\" سُئِلَ أبو حنيفة عن التكبير، فقال: احذفه واجزمه. ومثله عن صاحبيه.\nوكان ابن عمر ينقص التكبير، وقال مسعر: إِذَا انحط بعد الركوع لم يكبر (^٣)، وإذا أراد أن يسجد الثانية من كل ركعة لم يكبر.\nوقال سعيد بن جبير: إنما هو شيء يزين به الرجل صلاته. وقال قوم من العلماء: التكبير إنما هو إذن بحركة الإمام وليس بسنة إلا في الجماعة، فأما من صلى وحده فلا بأس عليه أن لا يكبر، وقال أحمد بن حنبل: كان ابن عمر لا يكبر إِذَا صلى وحده (^٤)، وقد قَالَ بسنية تكبيرات الانتقالات الخلفاء الأربعة ومن سلف، وقيس بن (عباد)، والشعبي، وسعيد بن عبد العزيز، وابن الزبير.\n_________\n= \"الثقات\" قال ابن حجر في \"التقريب\" لين الحديث، من السابعة.\nانظر: \"التاريخ الكبير\" ٢/ ٣٠٠ (٢٥٤٠)، \"الجرح والتعديل\" ٣/ ٢٧ (١١٤)، و\"تهذيب الكمال\" ٦/ ٢٨٩ (١٢٦١)، و\"تقريب التهذيب\" ١٦٣ (١٢٧٣).\n(^١) \"السنن الكبرى\" ٢/ ٦٨ كتاب: الصلاة، باب: التكبير للركوع وغيره.\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٢١٨ (٢٥٠٠) كتاب: الصلوات، باب: من كان لا يتم التكبير وينقصه وما جاء فيه.\n(^٣) انظر: \"الاستذكار\" ١/ ٤١٧ - ٤١٨.\n(^٤) انظر: \"التمهيد\" ٣/ ٩٣، وقال ابن رجب ﵀: ولما حكاه ابن عبد البر، عن ابن عمر أنه كان لا يكبر إذا صلى وحده، وذكر أن أحمد بن حنبل حكاه عنه في رواية ابن منصور. فهذا وهم منه -﵀- على أحمد. فإن مراد أحمد التكبير في أدبار الصلوات أيام التشريق. =","vol":"7","page":143},{"text":"وقال أهل الظاهر وأحمد في رواية: كلها واجبة (^١).\nومن الأحاديث الدالة عَلَى المشروعية ما رواه النسائي عن واسع بن حبان أنه سأل ابن عمر عن صلاة رسول الله - ﷺ - فقال: الله أكبر كلما وضع وكلما رفع (^٢).\nوما رواه الترمذي محسنًا مصححًا من حديث ابن مسعود: كان رسول الله - ﷺ - يكبر في كل خفض ورفع وقيام وقعود (^٣).\nوما رواه مالك من حديث وهب بن كيسان أن جابرًا كان يعلمهم التكبير في الصلاة، وكان يأمرنا أن نكبر كلما خفضنا ورفعنا (^٤).\nوما رواه النسائي من حديث أنس مرفوعًا (^٥) وابن أبي شيبة من\n_________\n= ويدل عليه: أن أحمد في تمام هذِه الرواية حكى -أيضًا-، عن قتادة أنه كان يكبر إذا صلى وحده ثم قال: وأحب إلى أن يكبر من صلى وحده في الفرض. وأما النافلة فلا، ولم يرد أحمد أن صلاة النافلة لا يكبر فيها للركوع، والسجود، والجلوس، فإن هذا لم يقله أحمد قط. ولا فرق أحمد بين الفرض والنفل في التكبير، \"فتح الباري\" ٧/ ١٤٠ - ١٤١.\n(^١) والرواية الثانية أنها ركن لا يسقط بالسهو، والرواية الثالثة أنها ركن لا يسقط إلا في حق المأموم، والرواية الرابعة أنها سنة، انظر: \"شرح الزركشي\" ١/ ٣٠٤، \"المبدع\" ١/ ٤٩٦، \"فتح الباري\" لابن رجب ٧/ ١٤١ - ١٤٣.\n(^٢) \"سنن النسائي\" ٣/ ٦٣ كتاب: السهو، باب: كيف السلام على اليمين، قال الألباني في \"صحيح النسائي\": صحيح الإسناد.\n(^٣) \"سنن الترمذي\" (٢٥٣) كتاب: الصلاة، باب: ما جاء في التكبير عند الركوع والسجود، قال: حديث عبد الله حديث حسن صحيح، قال الألباني في \"صحيح الترمذي\": صحيح.\n(^٤) \"الموطأ\" ١/ ٨١ (٢١١) كتاب: الصلاة، باب: افتتاح الصلاة والتكبير في كل خفض ورفع.\n(^٥) \"سنن النسائي\" ٣/ ٢ كتاب: السهو، باب: التكبير إذا قام من الركعتين. وقال الألباني في \"صحيح النسائي\" صحيح الإسناد.","vol":"7","page":144},{"text":"حديث علي مرفوعًا بنحوه (^١)، وغير ذَلِكَ.\nوفي \"سنن البزار\" بإسناد جيد من حديث أنس قَالَ: كان النبي - ﷺ - وأبو بكر وعمر وعثمان يتمون التكبير، ثمَّ قَالَ: لا نعلمه يروى عن أنس إلا بهذا الإسناد.\nواختلف أصحاب مالك فيمن ترك التكبير في الصلاة، فقال ابن القاسم: من أسقط ثلاثًا فأكثر أو التكبير كله سوى تكبيرة الإحرام، سجد قبل السلام وإن لم يسجد قبله سجد بعده، وإن لم يسجد حتَّى طال بطلت صلاته، وفي \"الواضحة\": وإن نسي تكبيرتين سجد قبل أن يسلم، فإن لم يسجد لم تبطل صلاته وإن ترك تكبيرة واحدة، فاختلف قوله هل عليه سجود أم لا؟ فقال ابن عبد الحكم وأصبغ: ليس على من ترك التكبير سوى السجود، فإن لم يفعل حتَّى تباعد فلا شيء عليه. واختاره ابن المواز وابن حبيب (^٢)، وآثار الباب تدل على صحة هذا القول، ولا سجود عليه عند الشافعي (^٣).\nقَالَ ابن القصار: وعلى أصل أبي حنيفة: فيه السجود. وحكى الطحاوي خلاف هذا القول، قَالَ: أجمعوا أن من ترك تكبير الركوع والسجود فصلاته تامة (^٤).\nوقال الطبري: لا نرى صلاته فاسدة وإن كان مخطئا لسنة الشارع؛ لإجماع سلف الأمة وخلفها أن صلاة من فعل ذَلِكَ غير فاسدة (^٥).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٢١٧ (٤٢٩٢) كتاب: الصلوات، باب: من كان يتم التكبير ولا ينقصه في كل رفع وخفض.\n(^٢) انظر: \"التمهيد\" ٣/ ١٠٨.\n(^٣) انظر: \"البيان\" ٢/ ٣٣٦.\n(^٤) \"شرح معاني الآثار\" ١/ ٢٢٨.\n(^٥) انظر \"شرح ابن بطال\" ٢/ ٤٠٤ - ٤٠٥.","vol":"7","page":145},{"text":"وفي \"شرح الهداية\": لا يجب السجود بترك الأذكار كالثناء والتعوذ وتكبيرات الركوع والسجود، وتسبيحاتها.\nوفي تكبير أبي هريرة كلما خفض ورفع، من الفقه أن التكبير ينبغي أن يكون معهما سواء، من غير تقدم ولا تأخر، وهو قول أكثر العلماء، ذكره الطحاوي عن الكوفيين والثوري والشافعي، قالوا: ينحط للركوع والسجود وهو يكبر وكذلك يفعل في حال الرفع والقيام من الجلسة الأولى يكبر في حال القيام، وكذلك قَالَ مالك إلا في حال القيام من الجلسة الأولى فإنه يقول: لا يكبر حتَّى يعتدل قائمًا. هذا قوله في \"المدونة\" (^١)، وفي \"المبسوط\" روى ابن وهب عن مالك: إن كبر بعد استوائه فهو أحب إلى، وإن كبر في نهوضه بعد ما يفارق الأرض، فأرجو أن يكون في سعة.\nقَالَ الطحاوي: فأخبر في هذا الحديث أن التكبير كان في حال الخفض والرفع، ولما اتفقوا في الخفض والرفع أن الذكر مفعول فيه وجب أن يكون كذلك حال القيام من الجلسة الأولى (^٢)، وسيأتي توجيه قول مالك في أنه لا يكبر حتَّى يعتدل قائمًا في أبواب السجود في باب: يكبر وهو ينهض بين السجدتين إن شاء الله تعالى.\nوللشافعي قولان في مد التكبير في الانتقالات، والأظهر الاستحباب (^٣)، ومذهب الكوفيين مقابله فيما ذكره الطحاوي.\n_________\n(^١) \"المدونة\" ١/ ٧٢.\n(^٢) انظر: \"شرح معاني الآثار\" ١/ ٢٢٢.\n(^٣) انظر: \"المجموع\" ٣/ ٣٦٤.","vol":"7","page":146},{"text":"<span data-type='title' id=toc-722>١١٦ - باب إِتْمَامِ التَّكْبِيِر فِي السُّجُودِ</span>\n٧٨٦ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ غَيْلَانَ بْنِ جَرِيرٍ، عَنْ مُطَرِّفِ بْنِ عَبْدِ اللهِ قَالَ: صَلَّيْتُ خَلْفَ عَلِيِّ بْنِ أَبِي طَالِبٍ - ﵁ - أَنَا وَعِمْرَانُ بْنُ حُصَيْنٍ، فَكَانَ إِذَا سَجَدَ كَبَّرَ، وَإِذَا رَفَعَ رَأْسَهُ كَبَّرَ، وَإِذَا نَهَضَ مِنَ الرَّكْعَتَيْنِ كَبَّرَ، فَلَمَّا قَضَى الصَّلَاةَ أَخَذَ بِيَدِي عِمْرَانُ بْنُ حُصَيْنٍ فَقَالَ قَدْ ذَكَّرَنِي هَذَا صَلَاةَ مُحَمَّدٍ - ﷺ -. أَوْ قَالَ: لَقَدْ صَلَّى بِنَا صَلَاةَ مُحَمَّدٍ - ﷺ -. [انظر: ٧٨٤ - مسلم: ٣٩٣ - فتح: ٢/ ٢٧١]\n\n٧٨٧ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ قَالَ: حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ عِكْرِمَةَ قَالَ: رَأَيْتُ رَجُلًا عِنْدَ الْمَقَامِ يُكَبِّرُ فِي كُلِّ خَفْضٍ وَرَفْعٍ، وَإِذَا قَامَ وَإِذَا وَضَعَ، فَأَخْبَرْتُ ابْنَ عَبَّاسٍ - ﵁ -، قَال: أَوَلَيْسَ تِلْكَ صَلَاةَ النَّبِيِّ - ﷺ - لَا أُمَّ لَكَ؟! [٧٨٨ - فتح: ٢/ ٢٧١]\nذكر فيه حديث عمران وابن عباس وقد سلفا في الباب قبله.","vol":"7","page":147},{"text":"<span data-type='title' id=toc-723>١١٧ - باب التَّكْبِيِر إِذَا قَامَ مِنَ السُّجُودِ</span>\n٧٨٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: أَخْبَرَنَا هَمَّامٌ عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ قَالَ: صَلَّيْتُ خَلْفَ شَيْخٍ بِمَكَّةَ فَكَبَّرَ ثِنْتَيْنِ وَعِشْرِينَ تَكْبِيرَةً، فَقُلْتُ لاِبْنِ عَبَّاسٍ: إِنَّهُ أَحْمَقُ. فَقَالَ: ثَكِلَتْكَ أُمُّكَ، سُنَّةُ أَبِي الْقَاسِمِ - ﷺ -. وَقَالَ مُوسَى: حَدَّثَنَا أَبَانُ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا عِكْرِمَةُ. [انظر: ٧٨٧ - فتح: ٢/ ٢٧٢]\n\n٧٨٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا قَامَ إِلَى الصَّلَاةِ يُكَبِّرُ حِينَ يَقُومُ، ثُمَّ يُكَبِّرُ حِينَ يَرْكَعُ، ثُمَّ يَقُولُ: \"سَمِعَ اللهُ لَمِنْ حَمِدَهُ\". حِينَ يَرْفَعُ صُلْبَهُ مِنَ الرَّكْعَةِ، ثُمَّ يَقُولُ وَهُوَ قَائِمٌ: \"رَبَّنَا لَكَ الْحَمْدُ\" - قَالَ عَبْدُ اللهِ [بْنُ صَالِحٍ، عَنِ اللَّيْثِ]: \"وَلَكَ الْحَمْدُ\"- ثُمَّ يُكَبِّرُ حِينَ يَهْوِي، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ، ثُمَّ يُكَبِّرُ حِينَ يَسْجُدُ، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ، ثُمَّ يَفْعَلُ ذَلِكَ فِي الصَّلَاةِ كُلِّهَا حَتَّى يَقْضِيَهَا، وَيُكَبِّرُ حِينَ يَقُومُ مِنَ الثِّنْتَيْنِ بَعْدَ الْجُلُوسِ. [انظر: ٧٨٥ - مسلم: ٣٩٢ - فتح: ٢/ ٢٧٢]\nذكر فيه حديث عكرمة السالف عن ابن عباس، وحديثًا آخر عن أبي هريرة وسيأتي قريبًا بطوله.","vol":"7","page":148},{"text":"<span data-type='title' id=toc-724>١١٨ - باب وَضْعِ الأَكُفِّ عَلَى الرُّكَبِ فِي الرُّكُوعِ</span>\nوقال أبو حميد في أصحابه: أمكن النبي - ﷺ - يديه من ركبتيه.\n\n٧٩٠ - حَدَّثَنَا أَبُو الْوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي يَعْفُورٍ قَالَ: سَمِعْتُ مُصْعَبَ بْنَ سَعْدٍ يَقُولُ صَلَّيْتُ إِلَى جَنْبِ أَبِي فَطَبَّقْتُ بَيْنَ كَفَّيَّ ثُمَّ وَضَعْتُهُمَا بَيْنَ فَخِذَيَّ، فَنَهَانِي أَبِي وَقَالَ: كُنَّا نَفْعَلُهُ فَنُهِينَا عَنْهُ، وَأُمِرْنَا أَنْ نَضَعَ أَيْدِيَنَا عَلَى الرُّكَبِ. [مسلم: ٥٣٥ - فتح: ٢/ ٢٧٣]\nوَقَالَ أَبُو حُمَيْدٍ في أَصْحَابِهِ: أَمْكَنَ النَّبِيُّ - ﷺ - يَدَيْهِ مِنْ رُكْبَتَيْهِ.\nهذا التعليق أخرجه مسندًا في باب سنة الجلوس في التشهد (^١) مطولًا.\nوأبو حميد اسمه: عبد الرحمن بن عمرو بن سعد بن مالك بن خالد الساعدي، حكى في عشرة من الصحابة منهم أبو قتادة فصدَّقوه.\nثمَّ ساق حديث شُعبةَ عَنْ أَبِي يَعْفُورٍ: سَمِعْتُ مُصْعَبَ بْنَ سَعْدٍ يَقُولُ: صَلَّيْتُ إلَى جَنْبِ أَبِي فَطَبَّقْتُ بَيْنَ كَفَّيَّ ثُمَّ وَضَعْتُهُمَا بَيْنَ فَخِذَيَّ، فَنَهَانِي أَبِي وَقَالَ: كُنَّا نَفْعَلُهُ فَنُهِينَا عَنْهُ، وَأُمِرْنَا أَنْ نَضَعَ أَيْدِيَنَا عَلَى الرُّكَبِ. وهو حديث أخرجه مسلم والأربعة (^٢).\nوأبو يعفور -بالفاء- اسمه واقد، ولقبه وقدان (^٣)، والد يونس بن\n_________\n(^١) سيأتي برقم (٨٢٨) كتاب: الآذان، باب: سنة الجلوس في التشهد.\n(^٢) \"صحيح مسلم\" (٥٣٥) كتاب: المساجد، باب: الندب إلى وضع الأيدي على الركب في الركوع ونسخ التطبيق. وأبو داود (٧٣٤)، والترمذي (٢٥٩)، والنسائي ٢/ ١٨٥، وابن ماجه (٨٧٣).\n(^٣) في هامش الأصل: قال الذهبي: اسمه وقدان وقيل: واقد.","vol":"7","page":149},{"text":"أبي يعفور العبدي الكبير (^١)، وادعى النووي أنه الصغير عبد الرحمن بن عبيد بن نسطاس (^٢) روى عن أبي الضحى وفيه نظر؛ لأن الصغير لم يذكر في الأخذ عن مصعب ولا في أشياخ شعبة.\nإذَا عرفت ذَلِكَ، فإجماع فقهاء الأمصار عَلَى القول بهذا الحديث، وروي ذَلِكَ عن عمر وعلي وسعد بن أبي وقاص وابن عمر وجماعة من التابعين، وكان ابن مسعود والأسود بن يزيد وأبو عبيدة يطبقون أيديهم بين ركبهم إِذَا ركعوا (^٣). وقال ابن مسعود هكذا فعل رسول الله - ﷺ - (^٤).\nقَالَ الطحاوي: وما روي عن ابن مسعود من ذَلِكَ منسوخ بحديث سعد، ألا ترى قوله: (كنا نفعله فنهينا عنه؟) (^٥) وقال عمر: قَدْ سنت لكم الركب. وكذا قَالَ الترمذي: إنه منسوخ عند أهل العلم بهذا الحديث (^٦) وبقول عمر المصحح عنده: إن الركب سنت لكم فخذوا بالركب (^٧).\nلا اختلاف بينهم في ذَلِكَ إلا ما روي عن ابن مسعود وبعض\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\": ٦/ ٣٤٨، و\"تهذيب الكمال\": ٣٠/ ٤٥٩ (٦٦٩٤).\n(^٢) \"صحيح مسلم بشرح النووي\" ٥/ ١٧.\n(^٣) روى هذِه الآثار ابن أبي شيبة ١/ ٢٢٠ - ٢٢١ (٢٥٢٨ - ٢٥٣١، ٢٥٣٤، ٢٥٣٩)\nكتاب: الصلوات، باب: من كان يقول: إذا ركعت فضع يديك على ركبتيك، ورواه ابن المنذر في \"الأوسط\" ٣/ ١٥٢ - ١٥٣.\n(^٤) رواه ابن المنذر في \"الأوسط\" ٣/ ١٥١ - ١٥٢.\n(^٥) \"شرح معاني الآثار\" ١/ ٢٣٠.\n(^٦) \"سنن الترمذي\" ٢/ ٤٤ عقب الرواية (٢٥٨) كتاب: الصلاة، باب: مما جاء في وضع اليدين على الركبتين في الركوع.\n(^٧) رواه الترمذي (٢٥٨) كتاب: الصلاة، باب: ما جاء في وضع اليدين على الركبتين في الركوع، وقال: حسن صحيح، قال الألباني: صحيح الإسناد.","vol":"7","page":150},{"text":"أصحابه أنهم كانوا يطبقون وبنحوه ذكره النسائي (^١) واستدل البيهقي بحديث عمرو بن مرة عن خيثمة بن عبد الرحمن عن أبي سبرة الجعفي قَالَ: قدمت المدينة فجعلت أطبق كما يطبق أصحاب عبد الله، فقال رجل من المهاجرين: ما يحملك عَلَى هذا؟ قُلْتُ: كان عبد الله يفعله ويذكر أن رسول الله - ﷺ - كان يفعله، فقال: صدق عبد الله، ولكن رسول الله ربما صنع الأمر ثمَّ يحدث الله لَهُ أمرًا، فانظر ما اجتمع عليه المسلمون فاصنعه، فكان بعدُ لا يطبق. قَالَ البيهقي: وهذا الذي صار إليه موجود في وصفة أبي حميد ركوع رسول الله - ﷺ - (^٢)، وعند النسائي من حديث أبي مسعود بن عمرو أنه ركع فوضع يديه عَلَى ركبتيه وفرج بين أصابعه من وراء ركبتيه وقال: هكذا رأيت رسول الله - ﷺ - يصلي (^٣).\nوعند أبي داود عن رفاعة بن رافع أنه - ﷺ - قَالَ: \"وإذا ركعت فضع راحتيك على ركبتيك\" (^٤).\n_________\n(^١) \"سنن النسائي\" ٢/ ١٨٣ كتاب: الافتتاح، باب: التطبيق، ورواه أيضًا مسلم (٥٣٤) كتاب: المساجد، باب: الندب إلى وضع الأيدي على الركب، وأبو داود (٨٦٨) كتاب: الصلاة، باب: تفريغ أبواب الركوع والسجود: وأبو يعلى في \"مسنده\" ٩/ ١٢٩ (٥٢٠٣).\n(^٢) \"السنن الكبرى\" ٢/ ٨٤ كتاب: الصلاة، باب: السنة في وضع الراحتين على الركبتين ونسخ التطبيق.\n(^٣) النسائي ٢/ ١٨٦ كتاب: الافتتاح، باب: مواضع الراحتين وأصابع اليدين في الركوع ورواه أبو داود (٨٦٣) كتاب: الصلاة، باب: صلاة من لا يقيم صلبه في الركوع والسجود،، وابن خزيمة في \"صحيحه\" ١/ ٣٠٢ - ٣٠٣ (٥٩٨) كتاب: الصلاة، باب: وضع الراحة على الركبة في الركوع وأصابع اليدين، قال الألباني في \"صحيح أبي داود\" (٨٠٩): صحيح.\n(^٤) \"سنن أبي داود\" (٨٥٩) كتاب: الصلاة، باب: صلاة من لا يقيم صلبه في الركوع والسجود، قال الألباني في \"صحيح أبي داود\" (٨٠٥): إسناده حسن.","vol":"7","page":151},{"text":"وعند الحاكم عَلَى شرط مسلم لما بلغ سعدًا التطبيق عن عبد الله قَالَ: صدق عبد الله، كنا نفعل هذا ثمَّ أمرنا بهذا ووضع يديه على ركبتيه (^١).\nوفي \"الأوسط\" للطبراني: كان - ﷺ - إذاركع وضع راحتيه عَلَى ركبتيه وفرج بين أصابعه (^٢). وقال ابن عمر -في حديث غريب، قَالَه الحازمي-: إنما فعله الشارع مرة (^٣).\nوفي كتاب \"الفتوح\" لسيف عن عمرو بن محمد، عن الشعبي عن مسروق: سألت عائشة عن إطباق ابن مسعود يديه بين ركبتيه فقالت: إن رسول الله - ﷺ - كان يرى من خلفه كما يرى من بين يديه، زيادة من الله زاده إياها في حجته، فرأى أناسًا يصنعون كما كان يصنع الرهبان فحولهم من ذَلِكَ إلى ما عليه الناس اليوم من إطباق الركب بالأكف وتفريج الأصابع.\nوفي \"علل الخلال\" عن يحيى بن معين: هذان ليسا بشيء. يعني حديث ابن عمر وحديث محمد بن سيرين أنه - ﷺ - ركع فطبق.\nقَالَ الطحاوي: ثمَّ التمست ذَلِكَ من طريق النظر، فرأيت التطبيق فيه التقاء اليدين، ورأيت وضع اليدين عَلَى الركبتين فيه تفريقهما، فأردنا أن ننظر في حكم ذَلِكَ كيف هو، فرأينا السنة جاءت بالتجافي في الركوع والسجود، وأجمع المسلمون عَلَى ذَلِكَ، وكان ذَلِكَ تفريق الأعضاء،\n_________\n(^١) \"المستدرك\" ١/ ٢٢٤ كتاب: الصلاة، قال: هذا حديث صحيح على شرط مسلم ولم يخرجاه بهذِه السياقة.\n(^٢) \"المعجم الأوسط\" ٢/ ٣٠٤ (٢٠٥٠)، قال الطبراني: لم يرو هذا الحديث عن عبد الملك بن عمير إلا عكرمة بن إبراهيم الأزدي.\n(^٣) \"الاعتبار في الناسخ والمنسوخ\" ص ٦٧.","vol":"7","page":152},{"text":"وكان من قام إلى الصلاة أمر بأن يراوح بين قدميه، وقد روي ذَلِكَ عن ابن مسعود راوي التطبيق، فلما رأينا تفريق الأعضاء أولى من إلزاق بعضها ببعض واختلفوا في إلصاقها وتفريقها في الركوع كان النظر عَلَى ذَلِكَ أن يكون ما اختلفوا فيه من ذَلِكَ معطوفًا عَلَى ما أجمعوا عليه، ولما كانت السنة: التفريق كان فيما ذكرنا أيضًا، فثبت نسخ التطبيق ووجوب وضع اليدين على الركبتين (^١).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٢٣٠ - ٢٣٢ باختصار.","vol":"7","page":153},{"text":"<span data-type='title' id=toc-725>١١٩ - باب: إِذَا لَمْ يُتِمَّ الرُّكوعَ</span>\n٧٩١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَال: حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ قَالَ: سَمِعْتُ زَيْدَ بْنَ وَهْبٍ قَالَ رَأَى حُذَيْفَةُ رَجُلًا لَا يُتِمُّ الرُّكُوعَ وَالسُّجُودَ قَالَ: مَا صَلَّيْتَ، وَلَوْ مُتَّ مُتَّ عَلَى غَيْرِ الْفِطْرَةِ التِى فَطَرَ اللهُ مُحَمَّدًا - ﷺ -. [انظر: ٣٨٩ - فتح: ٢/ ٢٧٤]\nذكر فيه حديث حذيفة أنه رَأى رَجُلًا لَا يُتِمُّ الرُّكُوعَ وَلا السُّجُودَ قَالَ: مَا صَلَّيْتَ، وَلَوْ مُتَّ مُتَ عَلَى غَيْرِ الفِطْرَةِ التِي فَطَرَ اللهُ مُحَمَّدًا عليها.\nهذا الحديث من أفراد البخاري وفي حديث أبي وائل: على غير سنة محمد - ﷺ - (^١).\nوللنسائي: منذ كم صليتَ هذِه الصلاة؟ قَالَ: منذ أربعين عامًا (^٢).\nولأبي نعيم: رأى رجلًا يخف صلاته (^٣). الحديث.\nوللترمذي من حديث أبي مسعود الأنصاري مصححًا: \"لا تُجزئ صلاة لا يقيم الرجل فيها صلبه في الركوع والسجود\" (^٤).\nوللطبراني في \"أوسط معاجمه\" من حديث أبي قتادة: \" أسوأ الناس سرقة الذي يسرق من صلاته\" قالوا: يا رسول الله، وكيف يسرق منها؟ قَالَ: \"لا يتم ركوعها ولا سجودها\" (^٥).\n_________\n(^١) سلفت روايته برقم (٣٨٩) كتاب: الصلاة، باب: إذا لم يتم السجود.\n(^٢) \"سنن النسائي\" ٣/ ٥٨ - ٥٩ كتاب: السهو، باب: تطفيق الصلاة، قال الألباني في \"صحيح النسائي\": صحيح.\n(^٣) \"الحلية\" ٤/ ١٧٤.\n(^٤) \"سنن الترمذي\" (٢٦٥) كتاب: الصلاة، باب: ما جاء فيمن لا يقيم صلبه في الركوع والسجود، قال: حسن صحيح، وقال الألباني في \"صحيح الترمذي\": صحيح.\n(^٥) \"المعجم الأوسط\" ٨/ ١٣٠ (٨١٧٩)، وقال: لم يرو هذا الحديث عن الأوزاعي إلا الوليد، ولا عن الوليد إلا الحكم بن موسى، سليمان بن أحمد الواسطي.","vol":"7","page":154},{"text":"ولابن خزيمة من حديث عمرو بن العاصي وغيره: \"إنما مثل الذي يصلي ولا يركع وينقر في سجوده كالجائع لا يأكل إلا تمرة أو تمرتين فما تُغنيان عنه، فأتموا الركوع والسجود\" (^١)\nوفي \"الحدائق\" لابن الجوزي من حديث عمر: \"ما من مصل إلا وملك عن يمينه وملك عن يساره، فإن أتمها عرجا بها وإن لم يتمها ضربا بها وجهه\".\nإِذَا عرفت ذَلِكَ، فالفطرة هنا: الدين والملة، وإن كانت تطلق على الجبلة وغيرها، وسمى الصلاة فطرة؛ لأنها أكبر عرى الإيمان. قَالَ المهلب: نفي عنه الفعل مما انتفي عنه من التجويد.\nوهذا معروف في لسان العرب كما قَالَ - ﷺ -: \"لا يزني الزاني حين يزني وهو مؤمن\" (^٢) نفي عنه بقلة التجويد للإيمان اسمه.\nوكذا قول حذيفة للرجل: ما صليت. أي: صلاة كاملة. وأراد تبكيته وتوبيخه عَلَى فعله ليرتدع، وإنما خص الركوع والسجود؛ لأن الإخلاص غالبًا يظهر فيهما.\nواختلف العلماء في الطمأنينة:\nهل هي فرض أو سنة، عَلَى قولين، والذي ذهب إليه جماعة فقهاء الأمصار: الشافعي، وأحمد، والثوري، والأوزاعي، وإسحاق،\n_________\n(^١) \"صحيح ابن خزيمة\" ١/ ٣٣٢ - ٣٣٣ (٦٦٥) كتاب: الصلاة، باب: إتمام السجود والزجر عن انتقاصه، وساقه ابن خزيمة من حديث أبي عبد الأشعري، وفي آخره: قال أبو صالح، فقلت لأبي عبد الله الأشعري: من حدثك بهذا الحديث؟ فقال: أمراء الأجناد عمرو بن العاص وخالد بن الوليد، ويزيد بن أبي سفيان وشرحبيل بن حسنة، كل هؤلاء سمعوه من النبي - ﷺ -.\n(^٢) سيأتي برقم (٢٤٧٥) كتاب: المظالم، باب: النهي يغير إذن صاحبه.","vol":"7","page":155},{"text":"وابن وهب، وداود والطبري الأول (^١).\nوقال أبو حنيفة: يكفيه في الركوع أدنى انحناء، ولا تجب الطمأنينة في شيء من الأركان محتجًّا بقوله: ﴿ارْكَعُوا وَاسْجُدُوا﴾ [الحج: ٧٧]\nوقال أبو يوسف: الفرض: المكث مقدار تسبيحة واحدة وفي \"تخريج الجرجاني\": الطمأنينة في الركوع والقومة والسجود، والجلسة بين السجدتين عند أبي حنيفة ومحمد سنة.\nوفي \"تخريج الكرخي\": واجب يجب سجود السهو بتركها (^٢). وفي \"الجواهر\" لو لم يرفع في ركوعه وجبت الإعادة في رواية ابن القاسم، ولم تجب في رواية على بن زياد في الساهي. وابن القاسم فيمن رفع من الركوع والسجود ولم يعتدل يجزئه ويستغفر الله ولا يعود، ولأشهب: لا يجزئه (^٣) وسيأتي الكلام عَلَى المسألة -إن شاء الله- في موضعه قريبًا.\n_________\n(^١) انظر: \"المحلى\" ٣/ ٢٥٤، \"البيان\" ٢/ ٢٠٧، \"المغني\" ٢/ ١٧٧، \"البناية\" ٢/ ٢٦٦، \"نيل الأوطار\" ٢/ ٢٤، قال ابن رجب: قد روي عن طائفة من السلف ما يدل على ذلك. فإنه روي عن جماعة أنهم قالوا: إذا وضع يديه على ركبتيه أجزأه في الركوع، وممن روي عنه: سعد بن أبي وقاص، وابن مسعود، وابن سيرين، ومجاهد، وعطاء، وقال: هو أدنى ما يجزئ في الركوع، \"فتح الباري\" ٧/ ١٥٦ - ١٥٨، قال ابن رجب -﵀-: وأما المثل المضروب في هذا الحديث لمن لا يتم ركوعه ولا سجوده، ففي غاية الحسن، فإن الصلاة هي قوت قلوب المؤمنين وغذاؤها، مما اشتملت عليه من ذكر الله، ومناجاته، وقربه، فمن أتم صلاته فقد استوفي غذاء قلبه، وروحه، فما دام على ذلك كملت قوته، ودامت صحته، وعافيته، ومن لم يتم صلاته فلم يستوف قلبه وروحه قوقها وغذاءها، فجاع قلبه، وضعف، وربما مرض أو مات لفقد غذائه كما يمرض الجسد ويسقم إذا لم يكمل بتناول غذائه وقوته الملائم له، \"فتح الباري\" ٧/ ١٦٢.\n(^٢) انظر: \"البناية\" ٢/ ٢٦٦ - ٢٦٧.\n(^٣) انظر: \"الذخيرة\" ٢/ ١٩٠، \"عقد الجواهر الثمينة\" ١/ ١٠٣.","vol":"7","page":156},{"text":"<span data-type='title' id=toc-726>١٢٠ - باب اسْتِوَاءِ الظَّهْرِ فِي الرُّكُوعِ</span>\nوَقَالَ أَبُو حُمَيْدٍ فِي أَصْحَابِهِ: رَكَعَ النَّبِيُّ - ﷺ - ثُمَّ هَصَرَ ظَهْرَهُ. [٨٢٨ - فتح: ٢/ ٢٧٥]\nهذا التعليق سلف، و(هصر) بتخفيف الصاد أي: ثناه وعطفه للركوع. وأبو حميد اسمه: عبد الرحمن بن عمرو بن سعد بن مالك ابن خالد، ابن عم سهل بن سعد بن سعد بن مالك الساعدي وقد سلف قريبًا.","vol":"7","page":157},{"text":"<span data-type='title' id=toc-727>١٢١ - باب حَدِّ إِتْمَامِ الرُّكُوعِ وَالاِعْتِدَالِ فِيهِ وَالاِطْمَأْنِينَةِ</span>\n٧٩٢ - حَدَّثَنَا بَدَلُ بْنُ الْمُحَبَّرِ قَالَ: حَدَّثَنَا شُعْبَةُ، قَالَ: أَخْبَرَنِي الْحَكَمُ عَنِ ابْنِ أَبِي لَيْلَى، عَنِ الْبَرَاءِ قَالَ: كَانَ رُكُوعُ النَّبِيِّ - ﷺ - وَسُجُودُهُ وَبَيْنَ السَّجْدَتَيْنِ وَإِذَا رَفَعَ مِنَ الرُّكُوعِ -مَا خَلَا الْقِيَامَ وَالْقُعُودَ- قَرِيبًا مِنَ السَّوَاءِ. [٨٠١، ٨٢٠ - مسلم: ٤٧١ - فتح: ٢/ ٢٧٦]\nذكر فيه حديث ابن أَبِي لَيْلَى، عَنِ البَرَاءِ قَالَ: كَانَ رُكُوعُ النَّبِيِّ - ﷺ - وَسُجُودُهُ وَبَيْنَ السَّجْدَتَيْنِ وإِذَا رَفَعَ مِنَ الرُّكُوعِ -مَا خَلَا القِيَامَ وَالْقُعُودَ- قَرِيبًا مِنَ السَّوَاءِ.\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوابن أبي ليلى هو عبد الرحمن بن أبي ليلى يسار، وقيل: بلال. وهو دال عَلَى طول الطمأنينة فيما ذكر من الأركان، واعترض ابن المنير فقال: الحديث لا يطابق الترجمة؛ لأن المذكور فيها الاستواء والاعتدال، والحديث إنما فيه تساوي الركوع والسجود والجلوس بين السجدتين، اللَّهُمَّ إلا أن نأخذه من جهة أن المتأني المطمئن في غالب الحال يستقر كل عضو منهم مكانه، فيلزم الاعتدال (^٢).\nوقوله: (قريبًا من السواء) دال عَلَى أن بعضها كان فيه طول يسير عَلَى بعض، وذلك في القيام والتشهد؛ لأنه يقتضي إما تطويل ما العادة فيه التخفف، أو تخفيف ما العادة فيه التطويل في القيام كقراءة\n_________\n(^١) \"صحيح مسلم\" (٤٧١) كتاب: الصلاة، باب: اعتدال أركان الصلاة وتخفيفها في تمام.\n(^٢) \"المتواري\" ص ١٠٥.","vol":"7","page":158},{"text":"ما بين الستين إلى المائة في الصبح وغيرها مما تقدم، ويوافق هذا أن مسلمًا لم يعد في روايته القيام بخلاف رواية البخاري السالفة فإنها شاملة لقيام القراءة والاعتدال والقعود والتشهد والجلوس بين السجدتين، فيجاب بأنها باعتبار أحوال، ففي وقت يخفف وآخر يطول، وذهب بعضهم إلى أن التخفيف هو المتأخر من فعله بعد ذَلِكَ التطويل، وأبعد من وهم رواية القيام، ثمَّ الحديث يوافق المختار أن الاعتدال ركن طويل حتَّى يجوز إطالته بالذكر، وإن كان المجزوم به في المذهب أنه قصير، والجمهور -كما قَالَ الإمام أن الجلوس بين السجدتين طويل أيضًا، خلاف ما وقع في \"المحرر\" ومن تبعه.\nوقد أوضحت ذَلِكَ في كتب الفروع و\"شرح العمدة\" أيضًا (^١).\nوقال المهلب هذِه الصفة أكمل صفات صلاة الجماعة، وأما صلاة الرجل وحده فله أن يطول في الركوع والسجود أضعاف ما يطول في القيام بين السجدتين، وبين الركعة والسجدة.\nوأما أقل ما يجزئ من ذَلِكَ كما قَالَ ابن مسعود: إِذَا أمكن الرجل يديه من ركبتيه فقد أجزأه، وكانت ابنة لسعد تفرط في الركوع، تطأطأ منكرًا، قَالَ لها سعد: إنما يكفيك إِذَا وضعت يديك عَلَى ركبتيك (^٢).\nوقاله ابن سيرين وعطاء ومجاهد (^٣)، وهو قول عامة الفقهاء (^٤).\n_________\n(^١) \"الإعلام\" ٣/ ١٠٤، ١٠٥.\n(^٢) رواه ابن أبي شيبة ١/ ٢٢٥ (٢٥٧٨) كتاب: الصلوات، باب: في أوفى ما يجزئ من الركوع.\n(^٣) رواه ابن أبي شيبة ١/ ٢٢٥ (٢٥٧٧) السابق.\n(^٤) \"البيان\" ٢/ ٢٠٧، \"عقد الجواهر الثمينة\" ١/ ١٠٣، \"الكافي\" ١/ ٢٩٩.","vol":"7","page":159},{"text":"<span data-type='title' id=toc-728>١٢٢ - باب أَمْرِ النَّبِيِّ - ﷺ - الذِي لَا يُتِمُّ رُكوعَهُ بِالإِعَادَةِ</span>\n٧٩٣ - حَدَّثَنَا مُسَدَّدٌ قَالَ: أَخْبَرَنِي يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ الْمَسْجِدَ، فَدَخَلَ رَجُلٌ فَصَلَّى، ثُمَّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ - ﷺ -، فَرَدَّ النَّبِيُّ - ﷺ - ﵇ فَقَالَ: \"ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ\" فَصَلَّى، ثُمَّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ - ﷺ - فَقَالَ: \"ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ\". ثَلَاثًا. فَقَالَ: وَالَّذِي بَعَثَكَ بِالْحَقِّ فَمَا أُحْسِنُ غَيْرَهُ فَعَلِّمْنِي. قَالَ: \"إِذَا قُمْتَ إِلَى الصَّلَاةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا\". [انظر: ٧٥٧ - مسلم: ٣٩٧ - فتح: ٢/ ٢٧٦]\nذكر فيه حديث أبي هريرة وقد سلف في باب: وجوب القراءة للإمام والمأموم في الصلوات (^١)، واستدل به جماعة من الفقهاء فقالوا: الطمأنينة في الركوع والسجود فرض لا تجزئ الصلاة إلا بها، ألا ترى أنَّه - ﷺ - قَالَ له: \"ارجع فصل فإنك لم تصل\" ثمَّ علمه الصلاة وأمره بالطمأنينة. واستدل ابن أبي صفرة لمن نفاها بأنه - ﷺ - أمر هذا الرجل حين لم يكمل الركوع والسجود بالإعادة، ولم يأمر من نقص الركوع والسجود بالإعادة حين قَالَ لهم: \"إني لأراكم من وراء ظهري\" (^٢) فدل ذَلِكَ من فعله أن الطمأنينة لو كانت فريضة لبين لهم ذلك، والدليل عَلَى صحة ذَلِكَ أنه - ﷺ - أمر المسيء صلاته بالإعادة مرة بعد أخرى ولم يحسن، قَالَ له: والله ما أحسن غير هذا\n_________\n(^١) سلف برقم (٧٥٧).\n(^٢) سبق برقم (٧١٨) كتاب: الأذان، باب: تسوية الصفوف عند الإقامة.","vol":"7","page":160},{"text":"فعلمني. فوصف له هيئة الصلاة ولم يأمره أن يعيد الصلاة التي نقصها مرة أخرى على الصفة التي علمه، ولم يقل لَهُ: لا تجزئك حتَّى تصلي هذِه الصلاة، إنما علمه كيف يصلي فيما يستقبل.\nواحتج من نفاها أيضًا بحديث رفاعة بن رافع في تعليم المسيء صلاته أنه - ﷺ - قَالَ له: \"ثمَّ ارفع فاعتدل قائمًا\" (^١) وذكر الحديث، قَالَ: \"إِذَا صليت عَلَى هذا فقد أتممتها، وما انتقصت من ذَلِكَ فإنما تنقص من صلاتك\" فجعلها ناقصة تدل عَلَى الجواز، ويؤيد من أوجب: الحديث السالف في باب: إِذَا لم يتم الركوع: \"لا تجزئ صلاة لا يقيم الرجل فيها صلبه في الركوع والسجود\". وقوله: \"صلوا كما رأيتموني أصلي\" (^٢).\nوالقول بما ثبت عنه - ﷺ - وتلقاه الجمهور بالقبول أولى من كل ما خالفه، وقد قَالَ - ﷺ -: \"جعل رزقي تحت ظل رمحي، وجعل الذل والصغار عَلَى من خالف أمري\" (^٣) وكفي بهذا شدة ومخافة، ورسول الله - ﷺ - هو المبين عن الله تعالى قولًا وفعلا.\n_________\n(^١) سبق تخريجه أثناء شرح الحديث (١٦١).\n(^٢) سبق برقم (٦٣١) كتاب: الأذان، باب: الأذان للمسافر.\n(^٣) ذكره البخاري معلقًا بصيغة التمريض قبل الرواية (٢٩١٤)، كتاب: الجهاد، باب: ما قيل في الرمح من حديث ابن عمر، ورواه أحمد ٢/ ٥٠، وعبد بن حميد ٢/ ٥٠ (٨٤٦)، والطحاوي في \"شرح مشكل الآثار\" كما في \"تحفة الأخيار\" ٤/ ٣٦٠ (٢٧١٦)، والطبراني في \"مسند الشاميين\" ١/ ١٣٥ - ١٣٦ (٢١٦)، والبيهقي في \"شعب الإيمان\" ٢/ ٧٥ (١١٩٩)، والهروي في \"ذم الكلام\" ٢/ ٣٩١ - ٣٩٢ (٤٧٦).\nوذكره الهيثمي في \"المجمع\" ٥/ ٢٦٧، ثم قال: فيه عبد الرحمن بن ثابت بن ثوبان، وثقة ابن المديني، وأبو حاتم وغيرهما، وضعفه أحمد وغيره، وبقية رجاله ثقات.\nوصححه الألباني في \"إرواء الغليل\" (١٢٦٩)، قلت: وللحديث شواهد من حديث: أبي هريرة، وأنس.","vol":"7","page":161},{"text":"<span data-type='title' id=toc-729>١٢٣ - باب الدُّعَاءِ فِي الرُّكُوعِ</span>\n٧٩٤ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ فِي رُكُوعِهِ وَسُجُودِهِ: \"سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\". [٨١٧، ٤٢٩٣، ٤٩٦٧، ٤٩٦٨ - مسلم: ٤٨٤ - فتح ٢/ ٢٨١]\nذكر فيه حديث أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ رسول الله - ﷺ - يَقُولُ فِي رُكُوعِهِ وَسُجُودِهِ: \"سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\".\nهذا الحديث أخرجه مسلم والأربعة (^١)، ويأتي قريبًا، وفي المغازي والتفسير (^٢)، وترجم عليه البخاري قريبًا باب: التسبيح والدعاء في السجود وزاد فيه بعد قوله: \"اللَّهُمَّ اغفر لي\": يتأول القرآن. وفيه أنه يكثر ذَلِكَ (^٣) وفي لفظ لَهُ: قالت: ما صلى رسول الله - ﷺ - صلاة بعد ما أنزلت عليه ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ [النصر:١] إلا يقول: \"سبحانك اللَّهُمَّ وبحمدك اللَّهُمَّ اغفر لي\" (^٤) وعند ابن السكن بعد قولها: يتأول القرآن. قَالَ أبو عبد الله: يعني: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ [النصر:٣]، أي: حين أعلمه الله\n_________\n(^١) \"صحيح مسلم\" (٤٨٤) كتاب: الصلاة، باب: ما يقال في الركوع والسجود، وأبو داود (٨٧٧)، والنسائي ٢/ ١٩٠، وابن ماجه (٨٨٩)، وأما الترمذي فلم يروه في \"سننه\"! انظر: \"تحفة الأشراف\" (١٧٦٣٥).\n(^٢) سيأتي برقم (٤٢٩٣) كتاب. المغازي، وبرقم (٤٩٦٧)، (٤٩٦٨) كتاب: التفسير، باب: سورة النصر.\n(^٣) سيأتي برقم (٨١٧) كتاب: الأذان.\n(^٤) يأتي برقم (٤٩٦٧).","vol":"7","page":162},{"text":"بانقضاء أجله، وفي \"صحيح مسلم\" عنها: ما رأيت رسول الله - ﷺ - منذ نزل عليه: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ يصلي صلاة إلا دعا أو قَالَ فيها: \"سبحانك ربي وبحمدك، اللَّهُمَّ اغفر لي\" (^١)، وعنهما: كان - ﷺ - يكثر أن يقول قبل أن يموت: \"سبحانك اللَّهُمَّ وبحمدك، أستغفرك وأتوب إليك\" قالت: قُلْتُ: يا رسول الله، ما هذِه الكلمات التي أراك أحدثتها تقولها؟ قَالَ: \"جعلت لي علامة في أمتي إِذَا رأيتها قلتها: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ إلى آخر السورة (^٢). وفي لفظ له: كان يكثر من قول: \"سبحان الله وبحمده أستغفر الله وأتوب إليه\" قالت: فقلت: يا رسول الله، إنك تكثر من قول: سبحان الله وبحمده، فقَالَ: \"أخبرني ربي أني سأرى علامة في أمتي، فإذا رأيتها أكثرت من قول ذَلِكَ، فقد رأيتها ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ فتح مكة الآية (^٣).\nوفي \"أسباب النزول\" للواحدي من حديث ابن عباس: لما أقبل - ﷺ - من غزوة حنين، وأنزل الله عليه: ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ [النصر: ١] قَالَ: \"يا علي ويا فاطمة، قَدْ جاء نصر الله\" إلى أن قَالَ: \"فسبحان ربي وبحمده، وأستغفره إنه كان توابًا\" (^٤).\nوفي \"تفسير مقاتل\": عاش بعد نزولها ستين يومًا (^٥)، وفي \"تفسير القرطبي\" وغيره أنها نزلت بمنى أيام التشريق في حجة الوداع (^٦).\n_________\n(^١) \"صحيح مسلم\" (٤٨٤/ ٢١٩).\n(^٢) مسلم (٤٨٤/ ٢١٨).\n(^٣) مسلم (٤٨٤/ ٢٢٠).\n(^٤) \"أسباب النزول\" ص ٤٩٧ (٨٧٥).\n(^٥) انظر: \"تفسير البغوي\" ٨/ ٥٧٧.\n(^٦) \"الجامع لأحكام القرآن\" ٢٠/ ٢٣٣.","vol":"7","page":163},{"text":"واختلف العلماء فيما يدعو به الرجل في ركوعه وسجوده: فقالت طائفة: لا بأس أن يدعو الرجل في ذَلِكَ مما أحب، وليس عندهم في ذَلِكَ شيء موقت (^١)، وقد رويت آثار كثيرة عن النبي - ﷺ - أنه كان يدعو بها، منها: \"اللَّهُمَّ لك ركعت .. \" إلى آخره، \"اللَّهُمَّ لك سجدت .. \" إلى آخره، أخرجه مسلم من حديث علي (^٢)، ومنها في السجود: \"اللَّهُمَّ إني أعوذ برضاك من سخطك .. \" إلى آخره، وأخرجه مسلم أيضًا من حديث عائشة (^٣)، وفي رواية: فإذا هو راكع أو ساجد يقول: \"سبحانك وبحمدك لا إله إلا أنت\" (^٤) ومنها في سجوده: \"اللَّهُمَّ اغفر لي ذنبي كله، دِقَّه وجِلَّه، أولَه وآخره، وعلانيته وسره\" أخرجه مسلم أيضًا من حديث أبي هريرة (^٥)، والكل لم يخرجها البخاري وغير ذَلِكَ؛ إلا أن مالكا كره الدعاء في الركوع ولم يكرهه في السجود، واقتصر في الركوع عَلَى تعظيم الرب ﷻ والثناء عليه (^٦)، وأظنه ذهب إلى حديث علي: \"أما الركوع فعظموا فيه\n_________\n(^١) انظر: \"شرح المعاني الآثار\" ١/ ٢٣٥.\n(^٢) مسلم (٧٧١).\n(^٣) \"صحيح مسلم\" (٤٨٦).\n(^٤) \"صحيح مسلم\" (٤٨٥).\n(^٥) \"صحيح مسلم\" (٤٨٣).\n(^٦) انظر: \"المدونة الكبرى\" ١/ ٧٤.\nقال ابن عبد البر ﵀:\nوأجمعوا أن الركوع موضع لتعظيم الله بالتسبيح وأنواع الذكر، واختلف الفقهاء في تسبيح الركوع والسجود.\nفقال ابن القاسم، عن مالك: إنه لم يعرف قول الناس في الركوع: سبحان ربي العظيم، وفي السجود: سبحان ربي الأعلى، وأنكره ولم يجد في الركوع دعاءً مؤقتًا، ولا تسبيحًا مؤقتًا، وقال: إذا أمكن المصلي يديه من ركبتيه في الركوع، وجبهته من الأرض في السجود فقد أجزأ عنه.","vol":"7","page":164},{"text":"الرب، وأما السجود فاجتهدوا في الدعاء، فَقَمِنٌ أن يستجاب لكم\" أخرجه مسلم من حديث ابن عباس (^١) أي: حقيق وجدير. فجعل الركوع لتعظيم الرب وإن كانت قراءة القرآن أفضل من ذكر التعظيم؛ ولذلك ينبغي في كل موضع ما جعل فيه وإن كان غيره أشرف منه، ويؤيد هذا المعنى ما روى الأعمش عن النخعي: كان يقال إِذَا بدأ الرجل بالثناء قبل الدعاء: استوجب، وإذا بدأ بالدعاء قبل الثناء: كان عَلَى الرجاء (^٢).\nوروى ابن عيينة عن منصور بن المعتمر، عن مالك بن الحويرث، قَالَ: يقول الله عزوجل: \"إذا شغل عبدي ثناؤه عَلَى عن مسألتي؛ أعطيته أفضل ما أعطي السائلين\" (^٣) فلهذه الآثار كره مالك الدعاء في الركوع واستحبه في السجود.\nوقال أهل المقالة الأولى: تعظيم الرب والثناء عليه عند العرب\n_________\n= قال أبو عمر: إنما قال ذلك -والله اعلم- فرارًا من إيجاب التسبيح في الركوع والسجود، ومن الاقتصار على سبحان ربي العظيم في الركوع، وعلى سبحان ربي الأعلى في السجود، كما اقتصر عليه غيره من العلماء دون غيره من الذكر.\nوالحجة له قوله - ﵇ -: \"إذا ركعتم فعظموا الرب، وإذا سجدتم فاجتهدوا في الدعاء\".\nولم يخص ذكرًا من ذكر، وأنه - ﵇ - قد جاء عنه في ذلك ضروب وأنواع تنفي الاقتصار على شيء بعينه من التسبيح والذكر، فمنها حديث مطرف، عن عائشة، قالت: كان رسول الله - ﷺ - يقول في سجوده: \"سبوح قدوس، رب الملائكة والروح\". \"الاستذكار\" ١/ ٤٣١ - ٤٣٢.\n(^١) \"صحيح مسلم\" (٤٧٩) كتاب: الصلاة، باب: النهي عن قراءة القرآن في الركوع والسجود.\n(^٢) رواه ابن أبي شيبة ٦/ ٢٢ (٢٩١٦٢) كتاب: الدعاء، باب: في فضل الدعاء.\n(^٣) رواه البيهقي في \"شعب الإيمان\" ١/ ٤١٤ (٥٧٥) باب: في محبة الله -﷿-، فصل في إدامة ذكر الله -﷿-، وابن عبد البر في \"تمهيده\" ٦/ ٤٣ - ٤٤.","vol":"7","page":165},{"text":"دعاء، قاله ابن شهاب، وهو حجة في اللغة، وقد ثبت في حديث عائشة المذكور في الباب الدعاء في الركوع والسجود وغيره، فلا معنى لمخالفة ذَلِكَ.\nوقالت طائفة: ينبغي أن يقول في ركوعه: سبحان ربي العظيم. ثلاثًا، وفي سجوده: سبحان ربي الأعلى ثلاثًا؛ لحديث عقبة بن عامر في ذَلِكَ، أخرجه أبو داود وابن ماجه وصححه ابن حبان والحاكم، والتثليث في أبي داود، وقال: أخاف أن لا تكون محفوظة (^١)، وفي ابن ماجه في حديث حذيفة بإسناد ضعيف (^٢)، وأصل التسبيح فيه في \"صحيح مسلم\" (^٣)، وعند الحاكم: يقول في ركوعه: \"سبحان ربي العظيم وصلى الله على محمد وآله\" (^٤). هذا قول الكوفيين والأوزاعي\n_________\n(^١) \"سنن أبي داود\" (٨٦٩، ٨٧٠) كتاب: الصلاة، باب: ما يقول الرجل في ركوعه وسجوده، \"سنن ابن ماجه\" (٨٨٧) كتاب: إقامة الصلاة، باب: التسبيح في الركوع والسجود، \"صحيح ابن حبان\" ٥/ ٢٢٥ (١٨٩٨) كتاب: الصلاة، باب: صفة الصلاة، \"المستدرك\" ١/ ٢٢٥ كتاب: الصلاة.\nوقال: هذا حديث حجازي صحيح الإسناد، وقد اتفقا على الاحتجاج برواته غير إياس بن عامر، وهو عم موسى بن أيوب القاضي، وهو مستقيم الإسناد، ولم يخرجاه بهذِه السياقة إنما اتفقا على حديث الأعمش عن سعيد بن عبيدة عن المستورد بن الأحنف عن صلة عن زفر عن حذيفة قال: كان النبي - ﷺ - يقول في ركوعه: سبحان ربي العظيم، وصلى الله على محمد وأله وسلم. وقال: إياس ليس بالمعروف. اهـ. وقال الألباني في \"ضعيف أبي داود\" (١٥٢ - ١٥٣): كلاهما ضعيف.\n(^٢) ابن ماجه (٨٨٨).\n(^٣) مسلم (٧٧٢) كتاب: صلاة المسافرين، باب: استحباب تطويل القراءة في صلاة الليل.\n(^٤) \"المستدرك\" ١/ ٢٢٥، كتاب: الصلاة.","vol":"7","page":166},{"text":"والشافعي وأبي ثور إلا أنهم لم يوجبوا ذَلِكَ، وقالوا: من ترك التسبيح في الركوع والسجود فصلاته تامة (^١) وقال إسحاق وأهل الظاهر: إن ترك ذَلِكَ عليه الإعادة، وقالوا: حديث عقبة ورد مورد البيان فوجب امتثاله.\nووافقهم أحمد في رواية وقال: لو نسيه لم تبطل ويسجد للسهو. وقال مرة أخرى: إنه سنة كالجماعة (^٢).\nوقال ابن حزم: هو فرض فان نسيه سجد للسهو (^٣)، وأجاب الجمهور بأن البيان إنما يرد في المجمل والركوع والسجود مفسران فلا يفتقران إلى بيان، فحمل حديث عقبة على الاستحباب بدليل إسقاطه من حديث المسيء صلاته وهو موضع الحاجة، قَالَ ابن القصار: لو قَالَ: سبحان ربي الجليل أو الكبير أو القدير لكان معظمًا له، وإذا ثبت أن نفس التسبيح ليس بواجب فتعينه والعدول عنه إلى ما في معناه جائز.\n_________\n(^١) انظر: \"الأوسط\" ٣/ ١٨٦ - ١٨٧، \"تبيين الحقائق\" ١/ ١١٤ - ١١٥.\n(^٢) انظر: \"الكافي\" ١/ ٣٠٠ - ٣٠١، \"فتح الباري\" لابن رجب ٧/ ١٨١.\nقال القرافي ﵀:\nولما كانت العادة جارية عند الأماثل والملوك بتقديم الثناء عليهم قبل طلب الحوائج منهم؛ لتنبسط نفوسهم لإنالتها، أمرنا الله -﷾- بتقديم الثناء على الدعاء، كقول أمية بن أبي الصلت:\nأأذكر حاجتي أم قد كفاني … حياؤك إن شيمتك الحياء\nإذا أثنى عليك المرء يومًا … كفاه من تعرضك الثناء\nكريم لا يغيره صباح … عن الخلق الجميل ولا مساء\nفيكون الدعاء في السجود لوجهين، أحدهما: لهذا المعنى، والثاني: أنه غاية حالات الذل والخضوع بوضع أشرف ما في الإنسان الذي هو رأسه في التراب فيوشك أن لا يرد عن مقصده وأن يصل إلى مطلبه. \"الذخيرة\" ٢/ ١٨٩.\n(^٣) \"المحلى\" ٣/ ٢٥٩ - ٢٦٠.","vol":"7","page":167},{"text":"فائدتان:\nالأولى: في \"شرح الطحاوى\": يسبح الإمام ثلاثًا، وقيل: أربعًا؛ ليتمكن المقتضي من الثلاث (^١)، وقال الروياني في \"الحلية\": لا يزيد الإمام على خمس. وقال الماوردي: أدنى الكمال ثلاث، والكمال إحدى عشرة أو تسع، وأوسطه خمس (^٢). وفي \"شرح الهداية\": إن زاد عَلَى الثلاث حتَّى ينتهي إلى اثنتي عشرة فهو أفضل عند الإمام، وعندهما إلى سبع. وعن بعض الحنابلة: الكمال أن يسبح مثل قيامه (^٣)، وعن\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٣٣٢. بتصرف.\n(^٢) \"الحاوي\" ٢/ ١٢٠.\n(^٣) قال المرداوي ﵀: قوله: ثلاثًا. وهو أدنى الكمال. هذا بلا نزاع أعلمه في تسبيحي الركوع والسجود. وما أعلى الكمال، فتارة يكون في حق الإمام، وتارة يكون في حق المنفرد، فإن كان في حق الإمام، فالصحيح من المذهب، أن الكمال في حقه يكون إلى عشر. قال: المجد، وتابعه صاحب \"مجمع البحرين\": الأصح ما بين الخمس إلى العشر. قالا: وهو ظاهر كلامه. وقدمه في \"الفروع\". وقيل: ثلاثٌ، ما لم يوتر المأموم. قال في \"التلخيص\"، و\"البلغة\": ولا يزيد الإمام على ثلاثٍ. وقيل: ما لم يشق. وقاله القاضي، وقيل: لا يزيد على ثلاث إلا برضا المأموم، أو بقدر ما يحصل الثلاث له. وقيل: لا يزيد على ثلاث إلا برضا المأموم، أو بقدر ما يحصل الثلاث له. وقيل: سبعٌ. قدمه في \"الحاويين\"، و\"حواشي ابن مفلح\". قال صاحب \"الفائق\"، وابن تميم: هو ظاهر كلام الإمام أحمد. وظاهر كلام ابن الزاغوني في \"الواضح\"، أن الكمال في حقه قدر قراءته. وقال الآجري: الكمال خمس، ليدرك المأموم ثلاثًا. وقيل: ما لم يخف سهوًا. وقيل: ما لم يطل عرفا. وقيل: أوسطه سبع، وأكثره بقدر قيامه. ونسبه المجد إلى غير القاضي من الأصحاب. وقدمه في \"الفائق\". وأطلقهما ابن تميم. وقيل: العرف. وأطلقهن في \"الفروع\"، وقيل: سبعٌ، وقدمه في \"الحاويين\"، و\"الحواشي\". وقيل: عشرٌ. وقيل: أوسطه سبعٌ، وأكثره بقدر قراءة القيام. كما تقدم في حق الإمام. \"الإنصاف في معرفة الراجح من الخلاف\" ٣/ ٤٨١ - ٤٨٤.","vol":"7","page":168},{"text":"الشافعي: عشرة (^١) وهو منقول عن عمر، ورواه أبو داود من حديث أنس (^٢) وفيه مقال.\nالثانية: ادعى الطحاوي -فيما حكاه البيهقي- نسخ الأحاديث بحديث عقبة، وقال: يجوز أن يكون ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾\n_________\n(^١) ذكر هذا القول بدر الدين العيني في كتابه \"البناية\" ٢/ ٢٨٧، ولم نجده في كتب الشافعية، والله اعلم.\nقال النووي ﵀: قال الشافعي ﵀ في \"المختصر\": يقول سبحان ربي العظيم ثلاثًا، وذلك أدنى الكمال. وقال في \"الأم\": أحب أن يبدأ الراكع فيقول سبحان ربي العظيم ثلاثًا، ويقول ما حكيته عن النبي - ﷺ -، يعني حديث علي رضي الله، عنه قال أصحابنا: يستحب التسبيح في الركوع، ويحصل أجل السبحة بقوله: سبحان الله أو سبحان ربي وذلك أدنى الكمال أن يقول: سبحان ربي العظيم ثلاث مرات، فهذا أدنى مراتب الكمال، قال القاضي حسين: قول الشافعي يقول: سبحان ربي العظيم ثلاثًا. وذلك أدنى الكمال، لم يرد أنه لا يجزيه أقل من الثلاث؛ لأنه لو سبح مرة واحدة كان آتيًا بسنة التسبيح، وإنما أراد أن أول الكمال الثلاث، قال: ولو سبح خمسًا أو سبعًا، أو تسعًا أو إحدى عشرة كان أفضل وأكمل؛ لكنه إذا كان إمامًا يستحب أن لا يزيد على ثلاث. وكذا قال صاحب \"الحاوي\" أدنى الكمال ثلاث وأعلى الكمال إحدى عشرة أو تسع وأوسطه خمس، ولو سبح مرة حصل التسبيح.\nوقال: قال أصحابنا: والزيادة على ثلاث تسبيحات تستحب للمنفرد، وأما الإمام فلا يزيد على ثلاث تسبيحات، وقيل خمس إلا أن يرضى المأمومون بالتطويل ويكونوا محصورين لا يزيدون. هكذا قاله الأصحاب، وقد قال الشافعي في \"الأم\": وكل ما قال رسول الله - ﷺ - في ركوع أو سجود أحببت أن لا يقصر عنه إمامًا كان أو منفردًا، وهو تخفيف لا تثقيل، هذا لفظ نصه، وظاهره استحباب الجميع للإمام، لكن الأقوى ما ذكره الأصحاب فيتأول نصه على ما إذا رضي المأمومون أو على غيره والله أعلم. \"المجموع\" ٣/ ٣٨٣ - ٣٨٤ بتصرف.\n(^٢) \"سنن أبي داود\" (٨٨٨) كتاب: الصلاة، باب: مقدار الركوع والسجود. قال الألباني في \"ضعيف أبي داود\" (١٥٧) إسناده ضعيف، وهب بن مانوس مجهول.","vol":"7","page":169},{"text":"[الأعلى: ١]، أنزلت بعد ذَلِكَ قبل وفاته، قَالَ: ولم يعلم أن حديث ابن عباس صدر منه غداة يوم الاثنين والناس خلف أبي بكر في صلاة الصبح، وهو اليوم الذي توفي فيه (^١)، وروينا في الحديث الثابت عن النعمان بن بشير أنه - ﷺ - كان يقرأ في صلاة العيدين والجمعة بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ﴾ [الغاشية: ١] (^٢) وفي هذا دلالة أن نزول ﴿سَبِّحِ﴾ كان قبل ذَلِكَ بزمان كثير، وروينا عن الحسن البصري وعكرمة وغيرهما أنها نزلت بمكة شرفها الله.\nتنبيه: ليس بين السجدتين عند الحنفية ذكر مسنون، قالوا: والذي روي في ذَلِكَ محمول عَلَى التهجد (^٣)، وهو بعيد، وأهل الظاهر يقولون: إن تعمد تركه يبطل الصلاة.\nفائدة: معنى: \"سبحانك اللَّهُمَّ وبحمدك\": سبحانك بجميع آلائك وبحمدك، سبحتك -أي: نزهتك- عن كل عيب، ونصبه عَلَى المصدر (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٢٣٥ - ٢٣٦، وانظر: \"معرفة السنن\" ٢/ ٤٤٣ - ٤٤٤ كتاب: الصلاة، باب: الذكر في الركوع.\n(^٢) رواه مسلم ٦٢ (٨٧٨) عن علي، (٤٧٩) عن ابن عباس كتاب: الجمعة، باب: ما يقرأ به في الجمعة.\n(^٣) انظر: \"البناية\" ٢/ ٢٨٧، \"تبيين الحقائق\" ١/ ١١٨، \"حاشية ابن عابدين\" ١/ ٥٤٤.\n(^٤) ورد بهامش (س) ما نصه: آخر (١) من الرابع من تجزئة المصنف.","vol":"7","page":170},{"text":"<span data-type='title' id=toc-730>باب: القراءة في الركوع والسجود</span>\nهذا الباب في بعض نسخ البخاري ولم يذكر فيه حديثًا، وكأنه بيض له لما لعله يجده على شرطه فلم يجده، وذكره ابن بطال مع الترجمة الآتية بعد ذَلِكَ، واعترض فقال: ترجم لذلك ولم يذكر فيه حديثًا؛ لجواز ذَلِكَ ولا منعه (^١)، وتبعه ابن المنير فقال: وضعها ليذكر فيها حديثًا بالإجازة أو المنع، ثمَّ عرض لَهُ مانع من ذَلِكَ وبقيت الترجمة بلا حديث يطابقها (^٢).\nقُلْتُ: وفي أفراد مسلم حديث علي قَالَ: نهاني رسول الله - ﷺ - عن قراءة القرآن وأنا راكع أو ساجد. وفي لفظ له: نهاني عن القراءة في الركوع والسجود. وفي لفظ: ولا أقول: نهاكم، وحديث ابن عباس قَالَ: نهيت أن أقرأ وأنا راكع (^٣).\nواتفق فقهاء الأمصار عَلَى القول بهذا الحديث، وخالفه قوم من السلف فأجازوه. قَالَ عمرو بن ميمون: سمعت أخي سليمان بن ربيعة وهو ساجد وهو يقول: بسم الله الرحمن الرحيم. ما لو شاء رجل أن يذهب إلى أهله يتوضأ ثمَّ يجي وهو ساجد لفعل. وقال عطاء: رأيت عبيد بن عمير يقرأ وهو راكع. في المكتوبة. وأجازه الربيع بن خثيم وقال النخعي في الرجل ينسى الآية فيذكرها وهو راكع قال: يقرأ وهو راكع. وعندنا لو فعل ذَلِكَ كره ولم تبطل صلاته، وفي وجه: تبطل،\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤١٥.\n(^٢) \"المتواري\" ص ١٠٦.\n(^٣) \"صحيح مسلم\" (٤٨٠) كتاب: الصلاة، باب: النهي عن قراءة القرآن في الركع والسجود.","vol":"7","page":171},{"text":"ولعل من أجازه لم يبلغه الحديث، أو بلغه فلم يصححه، ورأوا القراءة حسنة في كل حال، والخبر صح كما أسلفناه؛ فلا ينبغي القراءة في ركوعه وسجوده من أجله، وعلى هذا جماعة أئمة الأمصار.","vol":"7","page":172},{"text":"<span data-type='title' id=toc-731>١٢٤ - باب مَا يَقُولُ الإِمَامُ وَمَن خَلْفَهُ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ</span>\n٧٩٥ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". قَالَ: \"اللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ\". وَكَانَ النَّبِيُّ - ﷺ - إِذَا رَكَعَ وَإِذَا رَفَعَ رَأْسَهُ يُكَبِّرُ، وَإِذَا قَامَ مِنَ السَّجْدَتَيْنِ قَالَ: \"اللهُ أَكْبَرُ\". [انظر: ٧٨٥ - مسلم: ٣٩٢ - فتح: ٢/ ٢٨٢]\nذكر فيه حديث ابن أبي ذئب: محمد بن عبد الرحمن، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". قَالَ: \"اللَّهُمَّ رَبَّنَا وَلَكَ الحَمْدُ\". وَكَانَ النَّبِيُّ - ﷺ - إِذَا رَكَعَ وإِذَا رَفَعَ رَأْسَهُ يُكَبِّرُ، وَإِذَا قَامَ مِنَ السَّجْدَتَيْنِ قَالَ: \"اللهُ أَكْبَرُ\".\nهذا الحديث أخرجه مسلم أيضًا.\nوقد اختلف العلماء فيما يقول الإمام ومن خلفه إِذَا رفع رأسه من الركوع، فذهبت طائفة إلى الأخذ بهذا الحديث، وقالوا: ينبغي للإمام أن يقول: سمع الله لمن حمده، ربنا ولك الحمد، يجمعهما جميعًا، ثمَّ يقول المأموم: ربنا ولك الحمد، خاصة. وهذا قول أبي يوسف ومحمد بن الحسن (^١) وابن نافع صاحب مالك (^٢)، قَالَ الحلواني الحنفي: كان شيخ شيخي يميل إليه. وقال الشافعي: يجمع بينهما كالإمام (^٣). وقالت طائفة: يقول الإمام: سمع الله لمن حمده،\n_________\n(^١) انظر: \"الأصل\" ١/ ٤، \"المبسوط\" ١/ ٢٠. وروي عن أبي حنيفة مثل قولهما.\nانظر: \"بدائع الصنائع\" ١/ ٢٠٩ - ٢١٠.\n(^٢) انظر: \"المنتقى\" ١/ ١٦٤، وبه قال عيسى بن دينار من المالكية أيضًا.\n(^٣) انظر: \"الوسيط\" ١/ ٢٢٨، \"حلية العلماء\" ٢/ ٩٨، \"المجموع\" ٣/ ٣٩١.","vol":"7","page":173},{"text":"وكذا المنفرد، وفي \"المعرفة\" للبيهقي: كان عطاء يقول: يجمعهما الإمام والمأموم أحب إلى (^١). وبه قَالَ ابن سيرين وأبو بردة وأبو هريرة: دون الإمام، ويقول المأموم: ربنا ولك الحمد، وهو قول مالك والليث وأبي حنيفة. وحكاه ابن المنذر عن ابن مسعود وأبي هريرة والشعبي والثوري والأوزاعي، وأحمد قَالَ: وبه أقول، وحكى غيره عن أحمد كالأول (^٢).\nحجة الآخرين: قوله - ﷺ -: \"إِذَا قَالَ الإمام: سمع الله لمن حمده، فقولوا: اللَّهُمَّ ربنا لك الحمد\" أخرجه البخاري في الباب بعده (^٣)، ومسلم أيضًا (^٤).\nوحجة الأولين: حديث الباب وقد قَالَ: \"صلوا كما رأيتموني أصلي\" والجواب عن حديثهم أن معناه: قولوا ذَلِكَ مع ما قد علمتموه من قوله: سمع الله لمن حمده، وإنما خص هذا بالذكر؛ لأنه - ﷺ - كان يجهر بالتسميع، فهم يعلمونه ولا يعرفون: ربنا لك الحمد؛ لأنه يسر به؛ فلذلك علمهم إياها، واحتج الثاني أيضًا فحمل الحديث عَلَى المنفرد، وإنما سقط: سمع الله لمن حمده للمأموم؛ لاختلاف حاله وحال الإمام في الصلاة، وأن الإمام مجيب للدعاء كما قسم الشارع الذكر بين العاطس والمشمت، كذا قسم هذا الذكر بين الإمام\n_________\n(^١) \"معرفة السنن والآثار\" ٣/ ١٢.\n(^٢) \"الأوسط\" لابن المنذر ٣/ ١٦١ - ١٦٢، \"المغني\" ١/ ١٨٦، \"المدونة\" ١/ ٧٣، \"شرح معاني الآثار\" ١/ ٢٣٨، \"التمهيد\" ٣/ ٨٥، \"بداية المجتهد\" ١/ ٢٩١، \"بدائع الصنائع\" ١/ ٢٠٩، \"البناية\" ٢/ ٢٦٢.\n(^٣) حديث (٧٩٦).\n(^٤) \"صحيح مسلم\" (٤٠٩) كتاب: الصلاة، باب: التسميع والتحميد والتأمين.","vol":"7","page":174},{"text":"والمأموم، وقول الإمام: سمع الله لمن حمده، استجابة لدعاء داع، وقول المأموم: ربنا ولك الحمد عَلَى وجه المقابلة؛ لأنه لا حامد لَهُ غير المؤتم به في هذِه الحال فلا يشرك أحدهما صاحبه.\nوأجاب الأول بأنه لا دلالة فيه عَلَى اختصاص ذَلِكَ بالإمام، فالمنفرد مشارك لَهُ وهو إجماع، وفي الدارقطني -بإسناد ليس بذاك- من حديث بريدة، قَالَ لي النبي - ﷺ -: \"يا بريدة، إِذَا رفعت رأسك من الركوع فقل: سمع الله لمن حمده ربنا لك الحمد\" (^١) ويجوز: \"ربنا ولك الحمد\" بالواو ودونها، \"واللهم ربنا لك الحمد\" كذلك (^٢)، وكلها ثابت في \"الصحيح\"، قَالَ الشافعي في \"الأم\": والإتيان بالواو في ربنا ولك الحمد أحب إلى (^٣)، قُلْتُ؛ لأنها تجمع معنيين: الدعاء والاعتراف، أي: ربنا استجيب لنا، ولك الحمد عَلَى هدايتك إيانا. ومذهب أبي حنيفة حذف الواو من قوله: ولك الحمد. وفي \"المحيط\": اللَّهُمَّ ربنا لك الحمد أفضل لزيادة الثناء (^٤)، وعن أبي حفص منهم: لا فرق بين قوله: لك، وبين قوله: ولك.\n_________\n(^١) \"سنن الدارقطني\" ١/ ٣٣٩. قال المباركفوري في \"تحفة الأحوذي\" ٢/ ١١٧: سنده ضعيف.\n(^٢) الحديث الآتي (٧٩٦).\n(^٣) \"الأم\" ١/ ٩٧.\n(^٤) \"المحيط البرهاني\" ٢/ ١١٨.","vol":"7","page":175},{"text":"<span data-type='title' id=toc-732>١٢٥ - باب فَضلِ اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ</span>\n٧٩٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ سُمَى، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ -﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قَالَ الإِمَامُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ. فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [٣٢٢٨ - مسلم: ٤٠٩ - فتح: ٢/ ٢٨٣]\nذكر فيه حديث أَبِي صَالِحٍ ذكوان، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قَالَ الإِمَامُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ. فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ المَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذنْبِهِ\".\nهذا الحديث أخرجه مسلم وأبو داود والترمذي والنسائي أيضًا (^١)، وقد سلف الكلام عليه آنفا.\n_________\n(^١) مسلم (٤٠٩)، أبو داود (٨٤٨)، الترمذي (٢٦٧)، النسائي ٢/ ١٩٦.\nقلت: وكذا ابن ماجه (٨٧٥).","vol":"7","page":176},{"text":"<span data-type='title' id=toc-733>١٢٦ - باب</span>\n٧٩٧ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَام، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: لأُقَرِّبَنَّ صَلَاةَ النَّبِيِّ - ﷺ -. فَكَانَ أَبُو هُرَيْرَةَ - ﵁ - يَقْنُتُ فِي الرَّكْعَةِ الآخِرَةِ مِنْ صَلَاةِ الظُّهْرِ، وَصَلَاةِ الْعِشَاءِ، وَصَلَاةِ الصُّبْحِ، بَعْدَ مَا يَقُولُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَيَدْعُو لِلْمُؤْمِنِينَ، وَيَلْعَنُ الْكُفَّارَ. [مسلم: ٦٧٦ - فتح: ٢/ ٢٨٤]\n\n٧٩٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَبِي قِلَابَةَ عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ الْقُنُوتُ فِي الْمَغْرِبِ وَالْفَجْرِ. [١٠٠٤ - فتح: ٢/ ٢٨٤]\n\n٧٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نُعَيْمِ بْنِ عَبْدِ اللهِ الْمُجْمِرِ، عَنْ عَلِيِّ بْنِ يَحْيَى بْنِ خَلاَّدٍ الزُّرَقِيِّ، عَنْ أَبِيهِ، عَنْ رِفَاعَةَ بْنِ رَافِعٍ الزُّرَقِيِّ قَالَ: كُنَّا يَوْمًا نُصَلِّي وَرَاءَ النَّبِيِّ - ﷺ -، فَلَمَّا رَفَعَ رَأْسَهُ مِنَ الرَّكْعَةِ قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". قَالَ رَجُلٌ وَرَاءَهُ: رَبَّنَا وَلَكَ الْحَمْدُ، حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ، فَلَمَّا انْصَرَفَ قَالَ \"مَنِ الْمُتَكَلِّمُ\". قَالَ: أَنَا. قَالَ: \"رَأَيْتُ بِضْعَةً وَثَلَاثِينَ مَلَكًا يَبْتَدِرُونَهَا، أَيُّهُمْ يَكْتُبُهَا أَوَّلُ\". [فتح: ٢٨٤]\nكذا هذا الباب في الأصول وترجم عليه ابن أبي أحد عشر: باب التكبير إِذَا قام من السجود، ثمَّ ساق الأحاديث فيه، وذكر فيه ابن بطال في الباب قبله حديث أبي هريرة أولًا، ثمَّ قَالَ: قَالَ أبو هريرة: لأقربن، فذكره (^١).\nوحاصل ما في الباب ثلاثة أحاديث:\nأحدها:\nحديث أبي هريرة: لأُقَرِّبَنَّ صَلَاةَ النَّبِيِّ - ﷺ -. فَكَانَ أَبُو هُرَيْرَةَ يَقْنُتُ فِي\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤١٨ - ٤١٩.","vol":"7","page":177},{"text":"رَكْعَةِ الأخُرى مِنْ صَلَاةِ الظُّهْرِ، وَصَلَاةِ العِشَاءِ، وَصَلَاةِ الصُّبْحِ، بَعْدَ مَا يَقُولُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَيَدْعُو لِلْمُؤْمِنِينَ وَيلْعَنُ الكُفَّارَ.\nوهذا الحديث أخرجه مسلم وأبو داود والنسائي أيضًا (^١)، ولفظه: والله لأقربن بكم صلاة رسول الله - ﷺ -، فكان أبو هريرة يقنت في الظهر والعشاء وصلاة الصبح ويدعو للمسلمين ويلعن الكفار، وفي طريق آخر سمى القبائل الملعونة.\nوفيه: أن القنوت كان في الصلوات المذكورة لأجل النازلة ثمَّ ترك في الظهر والعشاء.\nوقوله: (لأقربن): قيل: الوجه فيه: لأقرِبَن أو لأستقربن. أي: لأتبعن، كذا رأيته بخط الدمياطي عَلَى حاشية \"الصحيح\" بخطه، وفي \"المطالع\" زعم بعضهم أن صوابه: لأقتربن، بمعنى: لأتتبعن، وفيه تكلف لا يحتاج إليه.\nالحديث الثاني:\nحديث أبي قلابة عن أنس: كَانَ القُنُوتُ فِي المَغْرِبِ وَالْفَجْرِ.\nوأبو قلابة اسمه: عبد الله بن زيد الجرمي البصري، وفي سنده إسماعيل، وهو: ابن علية، وشيخ البخاري: عبد الله بن أبي الأسود، وهو: عبد الله بن محمد بن حميد بن أبي الأسود بن الأسود أبو بكر البصري الحافظ قاضي همدان، ابن أخت عبد الرحمن بن مهدي،\n_________\n(^١) \"صحيح مسلم\" (٦٧٦) كتاب: المساجد، باب: استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة، و\"سنن أبي داود\" (١٤٤٠) كتاب: الوتر، باب: القنوت في الصلاة، و\"النسائي\" ٢/ ٢٠٢ كتاب: التطبيق، باب: القنوت في صلاة الظهر.","vol":"7","page":178},{"text":"الإمام، روى عنه مع البخاري: أبو داود والترمذي، مات سنة ثلاث وعشرين ومائتين (^١)، وفقهه كما في الذي قبله، ويأتي أيضًا (^٢).\nالحديث الثالث:\nحديث رفاعة بن رافع، قَالَ: كُنَّا يَوْمًا نُصَلِّي وَرَاءَ النَّبِيِّ - ﷺ -، فَلَمَّا رَفَعَ رَأسَهُ مِنَ الركوع قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". قَالَ رَجُلٌ وَرَاءَهُ: رَبَّنَا وَلَكَ الحَمْدُ، حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ. فَلَمَّا انْصَرَفَ قَالَ: \"مَنِ المُتَكَلِّمُ؟ \". قَالَ: أَنَا. قَالَ: \"رَأَيْتُ بِضْعَةً وَثَلَاِثينَ مَلَكًا يَبْتَدِرُونَهَا، أيُّهُمْ يَكْتبهَا أَوَّلُ\".\nوهو من أفراد البخاري، بل لم يخرج مسلم عن رفاعة في \"صحيحه\"، شيئًا ورفاعة بدري وأبوه نقيب بقي إلى إمرة معاوية.\nوفيه: ثواب التحميد لله تعالى والذكر له، وما عند الله أوسع وأكثر ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة:١٧] وفيه دليل عَلَى جواز رفع المذكر صوته بالتكبير والتحميد في المساجد الكثيرة الجمع؛ ليسمع الناس، وليس ذَلِكَ بكلام تفسد به الصلاة، وكيف يفسدها رفع الصوت؟! أولم يرفع وهو مندوب إليه فيها، وكما لا يجوز لأحد أن يتكلم في الصلاة بكلام الناس، وإن لم يرفع صوته، فكذلك لا يضره رفع الصوت بالذكر، يدل عَلَى ذَلِكَ حديث\n_________\n(^١) وينسب إلى جده.\nقال أبو بكر الخطيب: سكن بغداد، وحدث بها، وكان حافظًا متقنًا، ذكره ابن حبان في \"الثقات\"، وروى له الترمذي، قال ابن معين: لا بأس به.\nانظر: \"التاريخ الكبير\" ٥/ ١٨٩ (٥٩٤)، و\"الجرح والتعديل\" ٥/ ١٥٩ (٧٣٣)، و\"الثقات\" ٨/ ٣٤٨، و\"تهذيب الكمال\" ١٦/ ٤٦ (٣٥٢٩).\n(^٢) برقم (١٠٠٤).","vol":"7","page":179},{"text":"معاوية بن الحكم عن النبي - ﷺ - أنه قَالَ: \"إن صلاتنا هذِه لا يصلح فيها شيء من كلام الناس، وإنما هو التهليل والتكبير وقراءة القرآن\" (^١) فأطلق أنواع الذكر في الصلاة، فلهذا قلنا إن المذكر إِذَا رفع صوته بـ: ربنا ولك الحمد، وسائر التكبير لا يضره، وقد خالف في ذَلِكَ بعض المتأخرين بلا دليل ولا برهان، وقد ترجم البخاري فيما سلف: من أسمع الناس تكبير الإمام.\n_________\n(^١) رواه \"مسلم\" (٥٣٧) كتاب: المساجد، باب: تحريم الكلام في الصلاة ونسخ ما كان من إباحته.","vol":"7","page":180},{"text":"<span data-type='title' id=toc-734>١٢٧ - باب الاطْمَاْنِينَةِ حِيَن يَرْفَعُ رأسَهُ مِنَ الرُّكُوعِ</span>\nوقَالَ أَبُو حُمَيْدً رَفَعَ النَّبِيُّ - ﷺ - وَاسْتَوى جَالِسًا، حَتَّى يَعُودَ كُلُّ فَقَارٍ مَكَانَهُ. [انظر: ٨٢٨]\n\n٨٠٠ - حَدَّثَنَا أَبُو الوَليدِ، قَالَ: حَدّثَنَا شُعْبَةُ، عَنْ ثَابِتٍ قَالَ: كَانَ أَنَسٌ يَنْعَتُ لَنَا صَلَاةَ النَّبِيِّ - ﷺ - فَكَانَ يُصَلِّي وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَامَ حَتَّى نَقُولَ قَدْ نَسِيَ. [٨٢١ - مسلم: ٤٧٢ - فتح: ٢/ ٢٨٧]\n\n٨٠١ - حَدَّثَنَا أَبُو الوَلِيدِ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الَحكَمِ، عَنِ ابن أبي لَيْلَى، عَنِ البَرَاءِ - ﵁ - قَالَ: كَانَ رُكُوعُ النَّبِيِّ - ﷺ - وَسُجُودُهُ، وإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ وَبَيْنَ السَّجْدَتَيْنِ قَرِيبًا مِنَ السَّوَاءِ. [انظر: ٧٩٢ - مسلم: ٤٧١ - فتح: ٢/ ٢٨٨]\n\n٨٠٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ قَالَ: كَانَ مَالِكُ بْنُ الْحُوَيْرِثِ يُرِينَا كَيْفَ كَانَ صَلَاةُ النَّبِيِّ - ﷺ -، وَذَاكَ فِي غَيْرِ وَقْتِ صَلَاةٍ، فَقَامَ فَأَمْكَنَ الْقِيَامَ، ثُمَّ رَكَعَ فَأَمْكَنَ الرُّكُوعَ، ثُمَّ رَفَعَ رَأْسَهُ فَأَنْصَتَ هُنَيَّةً، قَالَ: فَصَلَّى بِنَا صَلَاةَ شَيْخِنَا هَذَا أَبِي بُرَيْدٍ. وَكَانَ أَبُو بُرَيْدٍ إِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ الآخِرَةِ اسْتَوَى قَاعِدًا ثُمَّ نَهَضَ. [انظر: ٦٧٧ - فتح: ٢/ ٢٨٨]\nوقَالَ أَبُو حُمَيْدٍ رَفَعَ النَّبِيُّ - ﷺ - وَاسْتَوى جَالِسًا حَتَّى يَعُودَ كُلُّ فَقَارٍ مَكَانَهُ.\nهذا الحديث منقطع من حديث يأتي إن شاء الله تعالى مسندًا في باب: سنة الجلوس (^١).\nوالفقار: بفتح الفاء وكسرها: خرزات الصلب، وهي: مفاصله، الواحدة: فقارة، ويقال: اطمان طمأنينة وطمأنينا، والاطمأنينة: الواحدة كالضربة من الضرب.\n_________\n(^١) سيأتي برقم (٨٢٨) كتاب: الأذان.","vol":"7","page":181},{"text":"ثمَّ ذكر البخاري بعد ذَلِكَ ثلاثة أحاديث.\nأحدها:\nحديث ثابت: كَانَ أَنَسٌ يَنْعَتُ لَنَا صَلَاةَ النَّبِيِّ - ﷺ - فَكَانَ يُصَلِّي، وَإِذَا رَفَعَ رَأسَهُ مِنَ الرُّكُوعِ قَامَ حَتَّى نَقُولَ قَدْ نَسِيَ.\nوهو من أفراده، وإن كان مسلم أخرجه من وجه آخر (^١)، وعند الإسماعيلي: فإذا قَالَ: سمع الله لمن حمده، يقوم حتَّى نقول: قد نسي، وعزاه المزي في \"أطرافه\" إلى البخاري من هذِه الطريق بهذا اللفظ، والموجود ما قدمته، وكذا ذكره أصحاب الأطراف، وأبو نعيم في \"مستخرجه\".\nثانيها:\nحديث البراء: قَدْ مضى في باب: حد إتمام الركوع (^٢)، والبخاري رواه هنا عن أبي الوليد عن شعبة، وفيما مضى: عن بدل بن المحبر، عن شعبة، وأسقط المزي الحافظ (^٣) شيخنا أبا الوليد، وأبدل بدله سليمان بن حرب (^٤)، ولم نره، وكأنه انتقال منه، فالبخاري ذكر حديث مالك بن الحويرث، عن سليمان بن حرب. فاعلمه.\n_________\n(^١) \"صحيح مسلم\" (٤٧٢) كتاب: الصلاة، باب: اعتدال أركان الصلاة، وتخفيفها في تمام.\n(^٢) رقم (٧٩٢) كتاب: الأذان.\n(^٣) ورد بهامش الأصل ما نصه: قال شيخنا: المصنف أجاز (…) المزي فكان النهي سنة إحدى وأربعين.\n(^٤) \"تحفة الأشراف\" ٢/ ٢٦ (١٧٨١).\nونبه على ذلك أيضًا الحافظ في \"النكت الظراف\" ٢/ ٢٦، وقال: ذكره خلف على الصواب.","vol":"7","page":182},{"text":"ثالثها:\nحديث أبي قلابة قَالَ: كَانَ مَالِكُ بْنُ الحُوَيْرِثِ يُرِينَا … الحديث، وقد سلف في مواضع (^١)، ولفظه هنا: ثمَّ رفع رأسه فأنصب هنية. قَالَ ابن التين: ضبطه بعضهم بوصل الألف وتشديد الباء، وبعضهم بقطعها وفتحها وتخفيف الباء من الإنصات، وهو: السكوت، قَالَ: والأول الوجه عندي.\nوقوله: (صلاة شيخنا هذا أبي بريد، وكان أبو بريد) إلى آخره، هو بضم الباء الموحدة، عمرو بن سلمة -بكسر اللام- الجرمي، لَهُ إدراك، ووقع في \"شرح ابن بطال\": بريدة بالهاء (^٢)، وهو غلط، وصوابه بحذفها كما ذكره بعد، وقال في \"المطالع\" للكافة: في البخاري بالزاي إلا الحموي فبالراء (^٣)، وكذا ذكره مسلم في \"الكنى\"، وذكره ابن ماكولا فيهما (^٤).\nإِذَا تقرر ذَلِكَ: فهذِه الصفة في الصلاة حسنة لمن أكثر بها في حاجة نفسه، غير أن فعل أنس ومالك بن الحويرث، ونعتهما صلاة رسول الله - ﷺ - بهذِه الصفة يدل أنهم كانوا لا يبالغون في الطمأنينة في الرفع من الركوع ولا بين السجود، مثل ما ذكر في الحديث عن الشارع، فأراهما ذَلِكَ ولم يقولا لهم: إن صلاتكم هذِه التي تقصرون فيها عن\n_________\n(^١) سبق برقم (٦٧٧) كتاب: الأذان، باب: من صلى بالناس وهو لا يريد إلا أن يعلمهم صلاة النبي وسنته.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٢٠.\n(^٣) انظر: \"مشارق الأنوار\" ١/ ١١١ حيث نقل القاضي عياض الخلاف في اسمه، وبدأ كلامه بأنه: أبو يزيد، ثم قال: كذا الجميع الرواة إلا الحموي فعنده: أبو بريد.\n(^٤) \"الإكمال\" ١/ ٢٢٨ - ٢٢٩.","vol":"7","page":183},{"text":"بلوغ هذا الحد من الطمأنينة لا تجوز، وإن كانت هذِه الصفة أفضل لمن قدر عليها، وقد قَالَ أبو أيوب في باب: المكث بين السجدتين، بعد هذا: وقد كان أبو بريد يفعل شيئًا لم أرهم يفعلونه (^١)، وكذا قَالَ ثابت عن أنس في ذَلِكَ الباب: إنه كان يصنع شيئا لم أركم تصنعونه، كان إِذَا رفع رأسه من الركوع قام حتَّى يقول القائل: قد نسي (^٢). وبين السجدتين كذلك، فدل أن الذي كانوا يصنعونه في ذَلِكَ من خلاف هذِه الآثار جائز أيضًا؛ إذ لا يجوز أن يتفق الصحابة عَلَى صفة من الصلاة إلا وهي جائزة، هذا هو المفهوم من هذِه الآثار، وقد ترجم البخاري أيضًا لحديث أنس والبراء ومالك بن الحويرث: المكث بين السجدتين، كما ستعلمه.\n_________\n(^١) سيأتي برقم (٨١٨) كتاب: الأذان.\n(^٢) سيأتي رقم (٨٢٠) كتاب: الأذان.","vol":"7","page":184},{"text":"<span data-type='title' id=toc-735>١٢٨ - باب يَهْوِي بِالتَّكْبِيِر حِيَن يَسْجُدُ</span>\nوَقَالَ نَافِعٌ: كَانَ ابن عُمَرَ يَضَعُ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ.\n\n٨٠٣ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامٍ وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ كَانَ يُكَبِّرُ فِي كُلِّ صَلَاةٍ مِنَ الْمَكْتُوبَةِ وَغَيْرِهَا فِي رَمَضَانَ وَغَيْرِهِ، فَيُكَبِّرُ حِينَ يَقُومُ، ثُمَّ يُكَبِّرُ حِينَ يَرْكَعُ، ثُمَّ يَقُولُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. ثُمَّ يَقُولُ: رَبَّنَا وَلَكَ الْحَمْدُ. قَبْلَ أَنْ يَسْجُدَ، ثُمَّ يَقُولُ: اللهُ أَكْبَرُ. حِينَ يَهْوِي سَاجِدًا، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ، ثُمَّ يُكَبِّرُ حِينَ يَسْجُدُ، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ، ثُمَّ يُكَبِّرُ حِينَ يَقُومُ مِنَ الْجُلُوسِ فِي الاِثْنَتَيْنِ، وَيَفْعَلُ ذَلِكَ فِي كُلِّ رَكْعَةٍ حَتَّى يَفْرُغَ مِنَ الصَّلَاةِ، ثُمَّ يَقُولُ: حِينَ يَنْصَرِفُ وَالَّذِي نَفْسِي بِيَدِهِ إِنِّي لأَقْرَبُكُمْ شَبَهًا بِصَلَاةِ رَسُولِ اللهِ - ﷺ -، إِنْ كَانَتْ هَذِهِ لَصَلَاتَهُ حَتَّى فَارَقَ الدُّنْيَا. [انظر: ٧٨٥ - مسلم: ٣٩٢ - فتح: ٢/ ٢٩٠]\n\n٨٠٤ - قَالا: وَقَالَ أَبُو هُرَيْرَةَ - ﵁ -: وَكَانَ رَسُولُ اللهِ - ﷺ - حِينَ يَرْفَعُ رَأْسَهُ يَقُولُ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الْحَمْدُ\". يَدْعُو لِرِجَالٍ فَيُسَمِّيهِمْ بِأَسْمَائِهِمْ فَيَقُولُ: \"اللَّهُمَّ أَنْجِ الوَلِيدَ بْنَ الوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ، وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ\". وَأَهْلُ الْمَشْرِقِ يَوْمَئِذٍ مِنْ مُضَرَ مُخَالِفُونَ لَهُ. [١٠٠٦، ٢٩٣٢، ٣٣٨٦، ٤٥٦٠، ٤٥٩٨، ٦٢٠٠، ٦٣٩٣، ٦٩٤٠ - مسلم: ٦٧٥ - فتح: ٢/ ٢٩٠]\n\n٨٠٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ غَيْرَ مَرَّةٍ، عَنِ الزُّهْرِيِّ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ سَقَطَ رَسُولُ اللهِ - ﷺ - عَنْ فَرَسٍ -وَرُبَّمَا قَالَ سُفْيَانُ: مِنْ فَرَسٍ- فَجُحِشَ شِقُّهُ الأَيْمَنُ، فَدَخَلْنَا عَلَيْهِ نَعُودُهُ، فَحَضَرَتِ الصَّلَاةُ، فَصَلَّى بِنَا قَاعِدًا وَقَعَدْنَا -وَقَالَ سُفْيَانُ مَرَّةً: صَلَّيْنَا قُعُودًا- فَلَمَّا قَضَى الصَّلَاةَ قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: رَبَّنَا وَلَكَ الْحَمْدُ. وَإِذَا سَجَدَ","vol":"7","page":185},{"text":"فَاسْجُدُوا\". قَالَ سُفْيَانُ: كَذَا جَاءَ بِهِ مَعْمَرٌ؟ قُلْتُ: نَعَمْ. قَالَ لَقَدْ حَفِظَ، كَذَا قَالَ الزُّهْرِيُّ: \"وَلَكَ الْحَمْدُ\". حَفِظْتُ: مِنْ شِقِّهِ الأَيْمَنِ. فَلَمَّا خَرَجْنَا مِنْ عِنْدِ الزُّهْرِيِّ قَالَ ابْنُ جُرَيْجٍ -وَأَنَا عِنْدَهُ-: فَجُحِشَ سَاقُهُ الأَيْمَنُ. [انظر: ٣٧٨ - مسلم: ٤١١ - فتح: ٢/ ٢٩٠]\n(وقال نافع: كان ابن عمر يضع يديه قبل ركبيته): هذا التعليق رواه\nالحاكم من حديث محرز بن سلمة، عن عبد العزيز، عن عبيد الله، عن نافع، عنه به وقال: كان النبي - ﷺ - يفعل ذَلِكَ ثمَّ قَالَ: صحيح عَلَى شرط مسلم ولم يخرجاه، وله معارض من حديث أنس ووائل بن حجر (^١).\nوقال الحازمي: هذا الحديث يعد من مفاريد عبد العزيز عن عبيد الله.\nوقال البيهقي: رواه ابن وهب وأصبغ عن عبد العزيز قَالَ: والمشهور عن ابن عمر. ثم ساق بإسناده إلى أيوب، عن نافع، عن ابن عمر قَالَ: إِذَا سجد أحدكم فليضع يديه، فإذا رفع فليرفعهما، فإن اليدين تسجدان كما يسجد الوجه (^٢).\nوبإسناده إلى أيوب، عن نافع، عن ابن عمر رفعه: \"إن اليدين تسجدان كما يسجد الوجه، فإذا وضع أحدكم وجهه فليضع يديه وإذا رفعه فليرفعهما\". وهذا الأخير خرجه ابن خزيمة في \"صحيحه\" (^٣).\nوقال الحاكم: صحيح على شرط الشيخين، ثمَّ قَالَ ابن خزيمة: ذكر الدليل عَلَى أن الأمر بوضع اليدين عند السجود منسوخ، وأن وضع الركبتين قبل اليدين ناسخ. ثمَّ ساق حديثًا عن سعد قَالَ: كنا نضع\n_________\n(^١) \"المستدرك\" ١/ ٢٢٦: الصلاة.\n(^٢) \"السنن الكبرى\" ٢/ ١٠١ كتاب: الصلاة، باب: من قال: يضع يديه قبل ركبتيه.\n(^٣) \"السنن الكبرى\" ٢/ ١٠١، \"صحيح ابن خزيمة\" ١/ ٣٢٠ (٦٣٠) كتاب: الصلاة، باب: وضع اليدين على الأرض في السجود.","vol":"7","page":186},{"text":"اليدين قبل الركبتين فأمرنا بالركبتين قبل اليدين (^١). وأعله البيهقي وغيره (^٢). وعند الشافعي أن الأفضل أن يضع ركبتيه ثمَّ يديه (^٣).\nوبه قَالَ أحمد وأصحاب الرأي وأكثر العلماء (^٤)، كما نقله الترمذي وغيره.\nوقال مالك: يقدم يديه عَلَى ركبتيه. وهو رواية عن أحمد، وبه قَالَ الأوزاعي والحسن وابن حزم (^٥)، وفيه حديث عن أبي هريرة رواه أبو داود والترمذي والنسائي، واستغربه الترمذي، وأعله البخاري والدارقطني (^٦).\n_________\n(^١) \"المستدرك\" ١/ ٢٢٦.\n(^٢) \"صحيح ابن خزيمة\" ١/ ٣١٩ (٦٢٨).\n(^٣) \"السنن الكبرى\" ٢/ ١٠٠.\n(^٤) \"الأم\" ١/ ٩٨، \"البيان\" ٢/ ٢١٥، \"المجموع\" ٣/ ٣٩٦.\n\"سنن الترمذي\" ٢/ ٥٧ عقب الرواية (٢٦٨)، انظر: \"مختصر اختلاف العلماء\" ١/ ٢١١، \"المبسوط\" ١/ ٣١، ٣٢، \"بدائع الصنائع\" ١/ ٢١٠، \"المغني\" ٢/ ١٩٣، \"شرح الزركشي\" ١/ ٣١٠، \"المبدع\" ١/ ٤٥٢.\n(^٥) انظر: \"المحلى\" ٤/ ١٢٨ - ١٣٠، \"المغني\" ٢/ ١٩٣، \"المبدع\" ١/ ٤٥٢، \"الممتع\" ١/ ٤٣٥.\n(^٦) رواه أبو داود (٨٤٠)، والنسائي ٢/ ٢٠٧ من طريق عبد العزيز بن محمد، كما رواه أبو داود (٨٤١)، والترمذي (٢٦٩)، والنسائي ٢/ ٢٠٧ من طريق عبد الله بن نافع، كلاهما -عبد العزيز وعبد الله- عن محمد بن عبد الله بن الحسن، عن أبي الزناد، عن الأعرج، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"إذا سجد أحدكم فلا يبرك كما يبرك البعير، وليضع يديه قبل ركبتيه\".\nوأعله البخاري بمحمد بن عبد الله بن الحسن، فذكر الحديث ثم قال: لا يتابع عليه، ولا أدري أسمع من أبي الزناد أم لا؟ \"التاريخ الكبير\" ١/ ١٣٩ (٤١٨)، وضعفه كذلك ابن العربي في \"العارضة\" ٢/ ٦٩.\nبينما صححه عبد الحق الإشبيلي في \"الأحكام\" ١/ ٣٩٩، وقال النووي في \"المجموع\" ٣/ ٣٩٦، \"الخلاصة\" (١٢٤٨): إسناده جيد. اهـ. =","vol":"7","page":187},{"text":"وعن مالك رواية أيضًا أنه يقدم أيهما شاء (^١). وعنه كالشافعي (^٢)، وقال قتادة: يصنع أهون ذَلِكَ عليه، وتوقف النووي في ذَلِكَ فقال (^٣): لا يظهر لي الآن ترجيح أحد المذهبين من حيث السنة (^٤). قَالَ الشافعي في \"الأم\": فإن خالف الترتيب المذكور كرهته ولا إعادة عليه (^٥).\nقال الطحاوي: اتفقوا أنه يضع رأسه بعد يديه وركبتيه، ثمَّ يرفعه قبلهما، ثم كانت اليدان متقدمتين في الرفع، فوجب أن يكونا مؤخرتين في الوضع (^٦).\nوذكر البخاري أيضًا في الباب حديثين آخرين:\n_________\n= وكذا المباركفوري في \"تحفة الأحوذي\": ٢/ ١٢٠، والألباني في \"الإرواء\": ٢/ ٧٨، وفي \"صحيح أبي داود\" (٧٨٩).\n(^١) انظر: \"عيون المجالس\" ١/ ١٣٣.\n(^٢) انظر: \"بداية المجتهد\" ١/ ٢٢٦، \"الذخيرة\" ٢/ ١٩٥، \"الخرشي\" ١/ ٢٨٧.\n(^٣) ورد بهامش الأصل ما نصه: قال النووي في \"المهذب\".\n(^٤) \"المجموع\" ٣١/ ٣٩٥.\n(^٥) \"الأم\" ١/ ٩٨.\n(^٦) \"شرح معاني الآثار\" ١/ ٢٥٦.\nقال شيخ الإِسلام ابن تيمية في \"الفتاوى الكبرى\" ١/ ٩٠ - ٩١:\nأما الصلاة بكليهما فجائزة باتفاق العلماء، إن شاء المصلي يضع ركبتيه قبل يديه، وإن شاء وضع يديه قبل ركبتيه وصلاته صحيحة في الحالتين باتفاق العلماء ولكن تنازعوا في الافضل فقيل: الأول كما هو مذهب أبي حنيفة والشافعي وأحمد في إحدى الروايتين وقيل: الثاني كما هو مذهب مالك وأحمد في الرواية الأخرى وقد روي بكل منهما حديث في السنن عن النبي - ﷺ - ففي السنن عنه: أنه كان إذا صلى وضع ركبتيه ثم يديه وإذا رفع رفع يديه ثم ركبتيه وفي \"سنن أبي داود\" وغيره أنه قال: \"إذا سجد أحدكم فلا يبرك بروك الجمل ولكن يضع يديه ثم ركبتبه\" وقد روي ضد ذلك، وقيل: أنه منسوخ والله أعلم. اهـ.","vol":"7","page":188},{"text":"أحدهما:\nحديث أبي هريرة أَنه كَانَ يُكَبَّرُ فِي كُلِّ صَلَاةِ مِنَ المَكْتُوبَةِ وَغَيْرِهَا.\nالحديث الثاني:\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: ثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عن أَنَسٍ: سَقَطَ رَسُولُ اللهِ - ﷺ - عَنْ فَرَسٍ فَجُحِشَ شِقُّهُ الأَيْمَنُ .. الحديث.\nوقد سلفا فيما مضى (^١)، وعزاه شيخنا المزي (^٢) في \"أطرافه\" إلى النسائي، (وأنه رواه عن هشام بن عمار عن ابن عيينة، وهذا ينبغي أن يعلم أنه سند ابن ماجه) (^٣). وقد سلف معنى هذا الباب: في باب إتمام التكبير في الركوع (^٤)، ولا خلاف فيه بين الفقهاء إلا في تكبير القيام من اثنتين، وسيأتي ذَلِكَ في باب: يكبر وهو ينهض بين السجدتين (^٥).\n_________\n(^١) حديث أبي هريرة سلف برقم (٧٨٥)، وحديث أنس سلف برقم (٣٧٨).\n(^٢) ورد بهامش الأصل تعليق نصه: هو شيخه، بمعنى أنه أجازه من دمشق.\n(^٣) كذا في الأصل، وهو خلاف في \"التحفة\"؛ فإن المزي -﵀- لما طرَّفه في \"التحفة\" (١٤٨٥) عزاه للنسائي من وراية هناد بن السري، وعزاه لابن ماجه من رواية هشام بن عمار كلاهما عن ابن عيينة!!\nقلت: وحديث هناد عند النسائي ٢/ ٨٣، ١٩٥ - ١٩٦، وحديث هشام عند ابن ماجه برقم (١٢٣٨)\n(^٤) راجع شرح حديث (٧٨٤، ٧٨٥).\n(^٥) سيأتي برقم (٨٢٥، ٨٢٦).","vol":"7","page":189},{"text":"<span data-type='title' id=toc-736>١٢٩ - باب فَضْلِ السُّجُودِ</span>\n٨٠٦ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، وَعَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ، أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُمَا، أَنَّ النَّاسَ قَالُوا: يَا رَسُولَ اللهِ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ قَالَ: \"هَلْ تُمَارُونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ دُونَهُ سَحَابٌ؟ \". قَالُوا: لَا يَا رَسُولَ اللهِ. قَالَ: \"فَهَلْ تُمَارُونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ؟ \". قَالُوا: لَا. قَالَ: \"فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ، يُحْشَرُ النَّاسُ يَوْمَ الْقِيَامَةِ، فَيَقُولُ مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْ. فَمِنْهُمْ مَنْ يَتَّبِعُ الشَّمْسَ، وَمِنْهُمْ مَنْ يَتَّبِعُ الْقَمَرَ وَمِنْهُمْ مَنْ يَتَّبِعُ الطَّوَاغِيتَ، وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا مُنَافِقُوهَا، فَيَأْتِيهِمُ اللهُ فَيَقُولُ: أَنَا رَبُّكُمْ فَيَقُولُونَ: هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا، فَإِذَا جَاءَ رَبُّنَا عَرَفْنَاهُ. فَيَأْتِيهِمُ اللهُ فَيَقُولُ: أَنَا رَبُّكُمْ. فَيَقُولُونَ: أَنْتَ رَبُّنَا. فَيَدْعُوهُمْ فَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَانَى جَهَنَّمَ، فَأَكُونُ أَوَّلَ مَنْ يَجُوزُ مِنَ الرُّسُلِ بِأُمَّتِهِ، وَلَا يَتَكَلَّمُ يَوْمَئِذٍ أَحَدٌ إِلاَّ الرُّسُلُ، وَكَلَامُ الرُّسُلِ يَوْمَئِذٍ: اللَّهُمَّ سَلِّمْ سَلِّمْ. وَفِي جَهَنَّمَ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ، هَلْ رَأَيْتُمْ شَوْكَ السَّعْدَانِ؟ \". قَالُوا: نَعَمْ. قَالَ \"فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ، غَيْرَ أَنَّهُ لَا يَعْلَمُ قَدْرَ عِظَمِهَا إِلاَّ اللهُ، تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ، فَمِنْهُمْ مَنْ يُوبَقُ بِعَمَلِهِ، وَمِنْهُمْ مَنْ يُخَرْدَلُ ثُمَّ يَنْجُو، حَتَّى إِذَا أَرَادَ اللهُ رَحْمَةَ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ، أَمَرَ اللهُ الْمَلَائِكَةَ أَنْ يُخْرِجُوا مَنْ كَانَ يَعْبُدُ اللهَ، فَيُخْرِجُونَهُمْ وَيَعْرِفُونَهُمْ بِآثَارِ السُّجُودِ، وَحَرَّمَ اللهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ فَيَخْرُجُونَ مِنَ النَّارِ، فَكُلُّ ابْنِ آدَمَ تَأْكُلُهُ النَّارُ إِلاَّ أَثَرَ السُّجُودِ، فَيَخْرُجُونَ مِنَ النَّارِ قَدِ امْتَحَشُوا، فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ، فَيَنْبُتُونَ كَمَا تَنْبُتُ الحِبَّةُ فِي حَمِيلِ السَّيْلِ، ثُمَّ يَفْرُغُ اللهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ، وَيَبْقَى رَجُلٌ بَيْنَ الْجَنَّةِ وَالنَّارِ، وَهْوَ آخِرُ أَهْلِ النَّارِ دُخُولًا الْجَنَّةَ، مُقْبِلٌ بِوَجْهِهِ قِبَلَ النَّارِ فَيَقُولُ: يَا رَبِّ، اصْرِفْ وَجْهِي عَنِ النَّارِ، قَدْ قَشَبَنِي رِيحُهَا، وَأَحْرَقَنِي ذَكَاؤُهَا. فَيَقُولُ: هَلْ عَسَيْتَ إِنْ فُعِلَ ذَلِكَ بِكَ أَنْ تَسْأَلَ غَيْرَ ذَلِكَ؟ فَيَقُولُ:\n٨٠٦","vol":"7","page":190},{"text":"لَا وَعِزَّتِكَ. فَيُعْطِي اللهَ مَا يَشَاءُ مِنْ عَهْدٍ وَمِيثَاقٍ، فَيَصْرِفُ اللهُ وَجْهَهُ عَنِ النَّارِ، فَإِذَا أَقْبَلَ بِهِ عَلَى الْجَنَّةِ رَأَى بَهْجَتَهَا سَكَتَ مَا شَاءَ اللهُ أَنْ يَسْكُتَ، ثُمَّ قَالَ: يَا رَبِّ، قَدِّمْنِي عِنْدَ بَابِ الْجَنَّةِ. فَيَقُولُ اللهُ لَهُ: أَلَيْسَ قَدْ أَعْطَيْتَ الْعُهُودَ وَالْمَوَاثِيقَ أَنْ لَا تَسْأَلَ غَيْرَ الَّذِي كُنْتَ سَأَلْتَ؟ فَيَقُولُ: يَا رَبِّ، لَا أَكُونُ أَشْقَى خَلْقِكَ. فَيَقُولُ: فَمَا عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ لَا تَسْأَلَ غَيْرَهُ فَيَقُولُ لَا وَعِزَّتِكَ لَا أَسْأَلُ غَيْرَ ذَلِكَ. فَيُعْطِى رَبَّهُ مَا شَاءَ مِنْ عَهْدٍ وَمِيثَاقٍ، فَيُقَدِّمُهُ إِلَى بَابِ الْجَنَّةِ، فَإِذَا بَلَغَ بَابَهَا، فَرَأَى زَهْرَتَهَا وَمَا فِيهَا مِنَ النَّضْرَةِ وَالسُّرُورِ، فَيَسْكُتُ مَا شَاءَ اللهُ أَنْ يَسْكُتَ، فَيَقُولُ: يَا رَبِّ أَدْخِلْنِي الْجَنَّةَ. فَيَقُولُ اللهُ: وَيْحَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ! أَلَيْسَ قَدْ أَعْطَيْتَ الْعَهْدَ وَالْمِيثَاقَ أَنْ لَا تَسْأَلَ غَيْرَ الَّذِي أُعْطِيتَ؟ فَيَقُولُ: يَا رَبِّ، لَا تَجْعَلْنِى أَشْقَى خَلْقِكَ. فَيَضْحَكُ اللهُ -﷿- مِنْهُ، ثُمَّ يَأْذَنُ لَهُ فِي دُخُولِ الْجَنَّةِ فَيَقُولُ: تَمَنَّ. فَيَتَمَنَّى حَتَّى إِذَا انْقَطَعَتْ أُمْنِيَّتُهُ قَالَ اللهُ -﷿-: تَمَنَّ كَذَا وَكَذَا. أَقْبَلَ يُذَكِّرُهُ رَبُّهُ، حَتَّى إِذَا انْتَهَتْ بِهِ الأَمَانِيُّ قَالَ اللهُ تَعَالَى: لَكَ ذَلِكَ وَمِثْلُهُ مَعَهُ\". قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ لأَبِي هُرَيْرَةَ - ﵄: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَالَ اللهُ: لَكَ ذَلِكَ وَعَشَرَةُ أَمْثَالِهِ\". قَالَ أَبُو هُرَيْرَةَ: لَمْ أَحْفَظْ مِنْ رَسُولِ اللهِ - ﷺ - إِلاَّ قَوْلَهُ: \"لَكَ ذَلِكَ وَمِثْلُهُ مَعَهُ\". قَالَ أَبُو سَعِيدٍ إِنِّي سَمِعْتُهُ يَقُولُ: \"ذَلِكَ لَكَ وَعَشَرَةُ أَمْثَالِهِ\". [٦٥٧٣، ٧٤٣٧ - مسلم: ٤٩٥ - فتح: ٢/ ٢٩٤]\nذكر فيه حديث أبي هريرة في الرؤية بطوله وفيه: \"وَحَرَّمَ اللهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ فَيَخْرُجُونَ مِنَ النَّارِ\" وفي آخره: \"لك ذلك وعشرة أمثاله\".\nوهو حديث عظيم يأتي في (الجنة) (^١) والتفسير (^٢)، أخرجه مسلم\n_________\n(^١) كلمة غير واضحة في الأصل، ولعل المثبت هو الصواب؛ فالحديث يأتي في أبواب صفة الجنة والنار من كتاب الرقاق.\n(^٢) سيأتي برقم (٤٥٨١) باب: قوله ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ [النساء:٤٠] من =","vol":"7","page":191},{"text":"أيضًا مطولًا، وفيه: قَالَ أبو هريرة: \"وذلك الرجل آخر أهل الجنة دخولًا الجنة\" -وهو في الرواية هنا-. وفيه: \" فيأتيهم الله في صورته التي يعرفون\" وقال قبله: \"في صورة غير صورته التي يعرفون\" (^١) وكذا ذكره البخاري في كتاب: الرقاق، وذكر مرة الإتيان مرتين -كما أخرجه مسلم- وذكره مرة ثلاثًا، وأخرجاه من حديث ابن مسعود أيضًا مطولًا: \"إني لأعلم آخر أهل النار خروجًا منها وآخر أهل الجنة دخولًا الجنة\" فذكراه (^٢)، وفي (الرواة عن مالك للدارقطني) (^٣) من حديث ابن عمر أن اسم هذا الرجل: جهينة، من جهينة: \"فيقول أهل الجنة: عند جهينة الخبر اليقين سلوه: هل بقي من الخلائق أحدٌ؟ \" (^٤).\nوقال السهيلي: اسمه هناد. وفي \"الحلية\" لأبي نعيم من حديث ليث عن مجاهد عن أبي هريرة يرفعه: \"يخرج أهل الكبائر من النار إلا رجلًا\n_________\n= حديث أبي سعيد الخدري، ومن حديث أبي هريرة يأتي برقم (٦٥٧٣) كتاب: الرقاق، باب: الصراط جسر جهنم.\nوبرقم (٧٤٣٧) كتاب: التوحيد، باب: قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾.\n(^١) \"صحيح مسلم\" (١٨٢) كتاب: الإيمان، باب: معرفة طريق الرؤية.\n(^٢) سيأتي برقم (٦٥٧١) كتاب: الرقاق، باب: صفة الجنة والنار، ومسلم (١٨٦) كتاب: الإيمان، باب: آخر أهل الجنة خروجًا.\n(^٣) كذا في الأصل، ولعل صوابه: \"الرواة عن مالك\" للخطيب، \"غرائب مالك\" للدارقطني فهكذا العزو في مصادر التخريج كما سيأتي، فضلًا عن أنه هكذا ضبط اسمي مصنف الخطيب، ومصنف الدارقطني. انظر: \"الرسالة المستطرفة\" ص ٨٤.\n(^٤) رواه الدارقطني في \"غرائب مالك\" كما في \"لسان الميزان\" ٢/ ١٦٤ (١٩١٠)، \"كنز العمال\" (٣٩٤٣٣)، وكذا رواه الخطيب في \"رواة مالك\"، كما. في \"الكنز\" أيضًا وقال الدارقطني: هذا الحديث باطل. اهـ. وكذا أشار لضعفه الحافظ في \"الفتح\" ١١/ ٤٥٩، وقال الألباني في \"الضعيفة\" (٣٧٧): موضوع.","vol":"7","page":192},{"text":"يمكث ألف سنة ينادي: يا حنّان يا منّان. فيبعث الله إليه ملكًا فيخوض في النار في طلبه سبعين عامًا لا يقدر عليه حتَّى يدله عليه رب العزة -﷿-\" (^١).\nإذا عرفت ذَلِكَ فالكلام عليه من وجوه:\nأحدها:\n\"تمارون\" قد سلف في باب فضل صلاة العصر (^٢) أن معناها: تجادلون، أي: لا يدخلكم شك، وهو مخفف الراء من المرية وهو الشك.\nقَالَ الخطابي: وأصله: يتمارون، وليس هو من المراء (^٣)، قَالَ ابن التين: والذي ضبط في هذا الموضع بضم التاء وهو خلاف قول الخطابي: أصله: يتمارون وهي رواية الأصيلي بالفتح.\nثانيها:\n\"الطواغيت\": جمع طاغوت، وهو ما عبد من دون الله، يقع عَلَى الواحد والجمع، والمذكر والمؤنث، وزنه فعلوت وإنما هو طغيوت، قدمت الياء عَلَى الغين وهي مفتوحة وقبلها فتحة قلبت ألفًا. قاله ابن سيده (^٤).\nونص الحديث فرق بينه وبين من عبد الشمس ومن عبد القمر، وقال\n_________\n(^١) لم أقف عليه في \"الحلية\" هكذا، والذي فيها إنما هو من قول سعيد بن جبير، بنحوه انظر: \"الحلية\" ٤/ ٢٨٥، بينما حديث أبي هريرة قد رواه الحكيم الترمذي في \"النوادر\" ص ١٣٩ الأصل الثاني والمائة، وهكذا لما أورده صاحب \"الكنز\" (٣٩٥٤٩) عزاه للحكيم فقط!\n(^٢) رقم (٥٥٤) كتاب: مواقيت الصلاة.\n(^٣) \"أعلام الحديث\" ١/ ٥٢٣.\n(^٤) \"المحكم\" ٦/ ٨.","vol":"7","page":193},{"text":"القزاز: هو: فاعول من طاغوت، وأصله: طاغو فحذفوا وجعلوا التاء كأنها عوض من المحذوف فقالوا: طاغوت. وإنما جاز فيه التذكير والتأنيث؛ لأن العرب تسمي الكاهن والكاهنة طاغوتا. وفي ديوان الأدب: تاؤه غير أصلية. وسئل الشارع فيما رواه جابر عنه، عن الطواغيت التي كانوا يتحاكمون إليها فقال: كانت في جهينة واحد، وفي أسلم واحد، وفي كل حي واحد (^١). وقيل الطاغوت: الشيطان.\nوقيل: كل معبود من حجرٍ أو غيره فهو جبت وطاغوت، وفي \"الغريبين\" الطاغوت: الصنم، وقال الجوهري: هو كل رأس في الضلال (^٢) وفي العبث، هو الشيطان أو ما زين لهم أن يعبدوه (^٣).\nوقيل: إنه الساحر. وقيل: الكاهن. وقيل: مردة أهل الكتاب.\nثالثها:\nقوله: (\"وتبقى هذِه الأمة فيها منافقوها\") يدل عَلَى أن المنافقين يتبعون محمدًا - ﷺ - لما انكشف لهم من الحقيقة رجاءً منهم أن ينتفعوا بذلك، ويلتزموا الرياء في الآخرة ما التزموه في الدنيا حتَّى تبينهم الغرة والتحجيل من أثر الوضوء عند الحوض، فيتبين حينئذ المنافق إذ لا غرة له ولا تحجيل، ويؤخذ منهم ذات الشمال في جملة من ارتد بعده - ﷺ -، فيقال: إنك لا تدري ما أحدثوا بعدك، فيقول: \"سحقًا سحقًا\" (^٤) فظنوا أن تسترهم بالمؤمنين في الآخرة ينفعهم كما في الدنيا جهلًا منهم، فاختلطوا بهم أو حشروا معهم لما كانوا يظهرونه من\n_________\n(^١) سيأتي معلقًا قبل حديث (٤٥٨٣).\n(^٢) \"الصحاح\" ٦/ ٢٤١٣.\n(^٣) \"المجموع المغيث\" ٢/ ٣٥٧.\n(^٤) سيأتي برقم (٦٥٨٤ - ٦٥٨٥).","vol":"7","page":194},{"text":"الإِسلام، فحفظ ذَلِكَ عليهم حتَّى ميز الله بين الخبيث والطيب، أو إنه لما قيل: لتتبع كل أمة ما كانت تعبد. والمنافقون لم يعبدوا شيئًا فبقوا هناك حيارى حتَّى ميزوا.\nرابعها:\nقوله: \"فيأتيهم الله\" الإتيان هنا إنما هو كشف الحجب التي بين أبصارنا وبين رؤية الله -﷿-، لأن الحركة والانتقال لا تجوز عَلَى الله تعالى؛ لأنها صفات الأجسام المتناهية، والله تعالى لا يوصف بشيء من ذَلِكَ (^١)، فلم يبق من معنى الإتيان إلا ظهوره -﷿- إلى الأبصار،\n_________\n(^١) قال شيخ الإِسلام ابن تيمية:\nوقد قال الجد أبو عبد الله في تفسيره:\nأما الإتيان المنسوب إلى الله فلا يختلف قول أئمة السلف، كمكحول والزهري، والأوزاعي، وابن المبارك، وسفيان الثوري، والليث ابن سعد، ومالك بن أنس، والشافعي، وأحمد، وأتباعهم، أنه يمر كما جاء. وكذلك ما شاكل ذلك مما جاء في القرآن، أو وردت به السنة كأحاديث النزول ونحوها، وهي طريقة السلامة، ومنهج أهل السنة والجماعة: يؤمنون بظاهرها، ويكلون علمها إلى الله، ويعتقدون أن الله منزه عن سمات الحدث. على ذلك مضت الأئمة خلفًا بعد سلف، كما قال تعالى: ﴿وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ﴾.\nوقال ابن السائب في قوله: ﴿أَنْ يَأْتِيَهُمُ اللهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ هذا من المكتوم الذي لا يفسر.\nوقال أيضًا: أما كون إتيانه ومجيئه ونزوله ليس مثل إتيان المخلوق ومجيئه ونزوله، فهذا أمر ضروري متفق عليه بين علماء السنة ومن له عقل؛ فإن الصفات والأفعال تتبع الذات المتصفة الفاعلة، فإذا كانت ذاته مباينة لسائر الذوات ليست مثلها لزم ضرورة أن تكون صفاته مباينة لسائر الصفات ليست مثلها. ونسبة صفاته إلى ذاته كنسبة صفة كل موصوف إلى ذاته، ولا ريب أنه العلي الأعلى الأعظم، فهو أعلى من كل شيء، وأعظم من كل شيء، فلا يكون نزوله وإتيانه بحيث تكون المخلوقات تحيط به أو تكون أعظم منه وأكبر هذا ممتنع. =","vol":"7","page":195},{"text":"لم تكن تراه ولا تدركه، والعادة أن من غاب عن غيره لا يمكنه رؤيته إلا بالإتيان، فعبر به عن الرؤية مجازًا، ولا شك أن ما كان عليه السلف من التسليم أسلم، لكن مع القطع بأن الظواهر المذكورة يستحيل حملها على ظواهرها لما يعارضها من ظواهر أخر، والمتأول أولها عَلَى ما يليق بها عَلَى حسب مواقعها، وإنما يسوغ تأويلها لمن كان عارفا بلسان العرب، وقواعد الأصول والفروع.\n_________\n= وأما لفظ الزوال والانتقال فهذا اللفظ مجمل، ولهذا كان أهل الحديث والسنة فيه على أقوال. فعثمان بن سعيد الدرامي وغيره أنكروا على الجهمية قولهم: إنه لا يتحرك، وذكروا أثرًا أنه لا يزول، وفسروا الزوال بالحركة. فبين عثمان بن سعيد أن ذلك الأثر إن كان صحيحًا لم يكن حجة لهم؛ لأنه في تفسير قوله ﴿الْحَيُّ الْقَيُّومُ﴾ ذكروا عن ثابت: دائم باق لا يزول عما يستحقه، كما قال ابن إسحاق: لا يزول عن مكانته.\nوقال أيضًا: والكلبي بنفسه الذي روى هذا الحديث هو يقول: ﴿اسْتَوَى عَلَى الْعَرْشِ﴾: استقر، ويقول: ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ﴾: صعد إلى السماء، وأما الانتقال فابن حامد وطائفة يقولون: ينزل بحركة وانتقال. وآخرون من أهل السنة، كالتميمي من أصحاب أحمد، أنكروا هذا وقالوا: بل ينزل بلا حركة وانتقال. وطائفة ثالثة، كابن بطة وغيره يقفون في هذا، وقد ذكر الأقوال الثلاثة القاضي أبو يعلق في كتاب \"اختلاف الروايتين والوجهين\" ونفي اللفظ بمجمله، والأحسن في هذا الباب مراعاة ألفاظ النصوص، فيثبت ما أثبت الله ورسوله باللفظ الذي أثبته، وينفي ما نفاه الله ورسوله كما نفاه. وهو أن يثبت النزول. والإتيان، والمجئ، وينفي المثل، والسمي والكفؤ، والند. \"مجموع الفتاوى\" ١٦/ ٤٢٩، ٤٢٢ - ٤٢٤.\nوقال أيضًا: والقول المشهور عن السلف عند أهل السنة والحديث: هو الإقرار بما ورد الكتاب والسنة من أنه يأتي وينزل، وغير ذلك من الأفعال اللازمة: قال أبو عمرو الطلمنكي: أجمعوا -يعني: أهل السنة والجماعة- على أن الله يأتي يوم القيامة والملائكة صفًا لحساب الأمم وعرضها كما يشاء وكيف يشاء. قال تعالى: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ﴾ وقال تعالى: ﴿وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢)﴾. \"مجموع الفتاوى\" ٥/ ٥٧٧ - ٥٧٨.","vol":"7","page":196},{"text":"وزعم القاضي عياض أن الإتيان فعل من أفعال الله تعالى سماه إتيانًا. قَالَ: والأشبه أن المراد يأتيهم بعض الملائكة، ويكون هذا الملك الذي جاءهم في الصورة التي أنكروها من سمات الحدث الظاهرة عليه، أو يكون معناه: يأتيهم في صورة لا تشبه صفات الإلهية؛ ليختبرهم وهو آخر امتحان المؤمنين، فإذا قَالَ لهم هذا الملك أو هذِه الصورة: أنا ربكم. رأوا عليه من علامات المخلوق ما ينكرونه ويعلمون أنه ليس ربهم فيستعيذون بالله منه (^١).\nوقال القرطبي: هذا مقام هائل يمتحن الله فيه عباده؛ ليميز المحق من المبطل، وذلك أنه لما بقي المنافقون والمراءون متلبسين بالمؤمنين المخلصين زاعمين أنهم منهم، امتحنهم الله بأن أتاهم بصورة هائلة قالت للجميع: أنا ربكم. فأجاب المؤمنون بإنكار ذَلِكَ لما سبق لهم من المعرفة به تعالى، وأنه منزه عن صفات هذِه الصورة؛ إذ سماتها سمات الحدث؛ فلذلك قالوا في حديث أبي سعيد: نعوذ بالله منك، لا نشرك باللهِ شيئًا. مرتين أو ثلاثًا، حتَّى أن بعضهم ليكاد أن ينقلب، وهذا البعض الذي هم بالانقلاب لم يكن لهم رسوخ العلماء ولا ثبوت العارفين، ولعل هذِه الطائفة هي التي اعتقدت الحق من غير بصيرة، فلذلك كان اعتقادهم قابلًا للانقلاب. ثمَّ يقال بعد هذا للمؤمنين: هل بينكم وبينه آية تعرفونها؟ فيقولون: نعم. فيكشف عن ساق، أي: يوضح الحق ويتجلى لهم الأمر، فيروه حقيقة معاينة -وكشف الساق مثل يستعمله العرب في الأمر إِذَا حق ووضح- وعند هذا يسجد الجميع، فمن كان مخلصًا في الدنيا صح لَهُ سجوده عَلَى نهايته\n_________\n(^١) انظر: \"إكمال المعلم\" ١/ ٥٤٥ - ٥٤٦.","vol":"7","page":197},{"text":"وكماله، ومن كان مناففا أو مرائيًا عاد ظهره طبقة واحدة كلما رام السجود خر عَلَى قفاه، فعلى هذا تكون الصورة التي لا يعرفونها مخلوقة، والفاء التي دخلت عليها بمعنى الباء ويكون معنى الكلام أن الله تعالى يجيئهم بصورة. كما في قوله تعالى: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ [البقرة:٢١٠]، ويكون معنى الإتيان هنا: يحضر لهم تلك الصورة.\nوأما الصورة الثانية التي يعرفون عندما يتجلى لهم الحق فهي صفته تعالى التي لا يشاركه فيها شيء من الموجودات، وهذا الوصف الذي كانوا قد عرفوه في الدنيا، وهو المعبر عنه بقوله: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ [الشوري: ١١] ولهذا قالوا: إِذَا جاء ربنا عرفناه. فقيل لهم في الحديث: وكيف تعرفونه؟ قالوا: إنه لا شبيه له ولا نظير وقد جاء مرفوعًا في كتاب \"التصديق بالنظر إلى الله تعالى\" للآجري من حديث أبي موسى كذلك، ولا يستبعد إطلاق الصورة بمعنى الصفة والمجيء والإتيان المضاف إلى الرب ﷻ.\nثانيا: هو عبارة عن تجليه لهم فكأنه كان بعيدًا فقرب أو غائبًا فحضر، وكل ذَلِكَ خطاب عَلَى وجه الاستعارة، جار عَلَى المتعارف من توسعات العرب، فإنهم يسمون الشيء باسم الشيء إِذَا جاوره أو قاربه، والتحول المنسوب إليه تعالى في رواية أخرى في الصحيح عبارة عن إزالة تلك الصورة الأولى المتعوذ منها، فيكون قوله: \"تحول\" (^١) حالًا متقدمة قبل سجودهم؛ بمعنى: وقد كان تحوّل. أي: حول تلك الصورة وأزالها وتجلى هو بنفسه، فيكون المراد بهذا\n_________\n(^١) رواه مسلم (١٨٣/ ٣٠٢).","vol":"7","page":198},{"text":"الكلام: أنه تعالى لما تجلى لعباده المؤمنين أول مرة رأوه فيها، لم يزل كذلك، لكنهم انصرفوا عن رؤيته عند سجودهم، ثمَّ لما فرغوا منه عادوا إلى رؤيته مرةً ثانية (^١).\nوالخطابي قَالَ: الإتيان هنا: كشف الحجاب لهم (^٢) وقد مر.\nوالصورة إما بمعنى: الصفة، كقولنا: صورة هذا الأمر كذا وكذا. إذ المذكور من المعبودات صور فخرج الكلام عَلَى نوع من المطابقة.\nوقوله: (\"في أدنى صورة\") يدل عَلَى أن المراد بالصورة: الصفة كما مر؛ لأنهم ما رأوه قبلها، فعلم أن المراد الصفة التي عرفوه بها.\nوقوله: (\"نعوذ بالله منك\") هو قول المنافقين وإن كان اللفظ عامًّا، والرؤية هنا تكون بمعنى: العلم. قَالَ الله تعالى: ﴿وَأَرِنَا مَنَاسِكَنَا﴾ [البقرة: ١٢٨] أي: علمنا، وعند أبي الفرج بن الجوزي: يأتيهم بأهوال القيامة وصور الملائكة وما لم يعهدوا مثله في الدنيا فيستعيذون من تلك الحال ويقولون: إِذَا جاء ربنا. أي: أتانا بما نعرفه من لطفه، وهي الصورة التي يعرفون. فيكشف عن ساق أي: عن شدةٍ. كأنه يرفع تلك الشدائد فيسجدون شكرًا (^٣).\n_________\n(^١) \"المفهم\" ١/ ٤١٦ - ٤١٨.\n(^٢) \"أعلام المحدثين\" ١/ ٥٢٥.\n(^٣) قال شيخ الإسلام ابن تيمية ﵀:\nإن جميع ما في القرآن من آيات الصفات، فليس عن الصحابة اختلاف في تأويلها، وقد طالعت التفاسير المنقولة عن الصحابة، ما رووه من الحديث، ووقفت من ذلك على ما شاء الله تعالى من الكتب الكبار والصغار أكثر من مائة تفسير، فلم أجد -إلى ساعتي هذِه- عن أحد من الصحابة أنه تأول شيئًا من آيات الصفات أو أحاديث الصفات بخلاف مقتضاها المفهوم المعروف، بل عنهم من تقرير ذلك وتثبيته، وبيان أن ذلك من صفات الله ما يخالف كلام المتأولين ما لا يحصيه =","vol":"7","page":199},{"text":"وقال الكلاباذي: يجوز أن يكون المعنى: أنهم عرفوا الله في الدنيا بقلوبهم من غير كيفية ولا تشبيه بتعريفهم لَهُ باسم نفسه، لا أنهم عرفوه بصفاتهم من حيث هم، ولكنهم عرفوه بأنه أحدث فيهم لطائف عرفهم بها نفسه، يدل عَلَى هذا ما رواه ابن مسعود: فيقولون: سبحانه إِذَا اعترف لنا عرفناه (^١).\nقَالَ: وكشف الساق: زوال الخوف عنهم والهول الذي غيَّبَهم عن كثير من حالهم كما غابوا عن رؤية عوراتهم إذ هم عراة (^٢).\n_________\n= إلا الله. وكذلك فيما يذكرونه آثرين وذاكرين عنهم شيء كبير.\nوتمام هذا أنى لم أجدهم تنازعوا إلا في مثل قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ فروى عن ابن عباس وطائفة أن المراد به الشدة، إن الله يكشف عن الشدة في الآخرة، وعن أبي سعيد وطائفة أنهم عدوها في الصفات؛ للحديث الذي رواه أبو سعيد في الصحيحين.\nولا ريب أن ظاهر القرآن لا يدل على أن هذِه من الصفات فإنه قال: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ نكرة في الإثبات لم يضفها إلى الله، ولم يقل عن ساقه، فمع عدم التعريف بالإضافة يظهر أنه من الصفات إلا بدليل آخر. \"مجموع الفتاوى\" ٦/ ٣٩٤ - ٣٩٥.\n(^١) قطعة من حديث طويل، رواه العقيلي في \"الضعفاء\" ٢/ ٣١٤ - ٣١٦ (٩٠٠)، و٤/ ٤٩٦ - ٤٩٨ كلهم من طريق سفيان، عن سلمة بن كهيل، عن أبي الزعراء، عن عبد الله موقوفًا. وقال الحاكم: صحيح على شرط الشيخين. اهـ. بينما أعلم الهيثمي في \"المجمع\" ١٠/ ٣٣٠، قلت: في الإسناد: أبو الزعراء وهو عبد الله بن هانئ.\nقال البخاري: لا يتابع في حديثه. وقال العقيلي: سمع ابن مسعود، وفيه كلام ليس في حديث الناس. ثم ساق له الحديث بطوله. بينما قد وثقه العجلي وابن حبان.\nانظر ترجمته في \"تهذيب الكمال\" ١٦/ ٢٤٠ (٣٦٢٧).\nهذا وقد صحت هذِه القطعة عند ابن حبان وغيره في حديث طويل -بنحو حديث الباب- عن أبي هريرة مرفوعًا. \"صحيح ابن حبان\" ١٦/ ٤٧٨ - ٤٨٠ (٧٤٤٥).\n(^٢) \"بحرالفوائد\" للكلاباذي ص ٦٠٦ (رسالة ماجستير).","vol":"7","page":200},{"text":"خامسها:\nالصراط: يأتي في ذكر البعث إن شاء الله تعالى.\nوقوله: (\"بين ظهراني جهنم\"). كذا للعذري، ولغيره: \"ظهري\" قَالَ ابن الجوزي: أي على وسطها. يقال: نزلت بين ظهريهم وظهرانيهم بفتح النون أي: في وسطهم متمكنا بينهم لا في أطرافهم.\nسادسها:\nقوله: (\"فأكون أول من يجيز بأمته\") وهو. بضم الياء، أي: أول من يمضي عليه ويقطعه. قَالَ: أجزت الوادي وجزته لغتان بمعنى. وقال الأصمعي: أجزته: قطعته. وجزته: مشيت عليه. ومعنى الرباعي: لا يجوز أحد عليه حتَّى يجوز هو وأمته، فكأنه يجيز الناس.\nوقوله: (\"ولا يتكلم يومئذ أحد إلا الرسل\") أي: في حال الإجازة وإلا ففي يوم القيامة مواطن يتكلم الناس وتجادل كل نفس عن نفسها، ويسأل بعضهم بعضًا ويتلاومون، وبخاصم التابعون المتبوعين.\nسابعها:\nالكلاليب: جمع كَلُّوب -بفتح الكاف وضم اللام المشددة- حديدة معطوفة كالخطاف (^١). والسعدان: نبت معروف.\nوقوله: (\"لا يعلم ما قدر عظمها إلا الله\") قَالَ القرطبي: قيدناه عن بعض مشايخنا بضم الراء على أن يكون أسبقها \"ما\" خبرًا مقدمًا و\"قدر\" مبتدأ، وبنصبها عَلَى أن تكون \"ما\" زائدة و\"قدر\" مفعول (^٢).\n_________\n(^١) \"الصحاح\" ١/ ٢١٤، \"النهاية في غريب الحديث\" ٤/ ١٩٥، \"لسان العرب\" ٧/ ٣٩١٢.\n(^٢) \"المفهم\" ١/ ٤٢٠.","vol":"7","page":201},{"text":"وتخطف -بكسر الطاء وفتحها والفتح أفصح-: وقرئ بالكسر وهو الأخذ بسرعة واستلاب. ومعنى الحديث: تأخذهم الكلاليب وتستلبهم بسرعه عَلَى قدر ذنوبهم.\nوقوله: (\"يوبق\") قَالَ في \"المطالع\": هو بياء موحدة عند العذري ومعناه: المهلك. وللطبري بثاء مثلثة من الوثاق.\nثامنها:\nقوله: (\"يخردل\") هو بالخاء المعجمة ودال مهملة. وقال يعقوب: بذال معجمة. قَالَ صاحب \"المطالع\": كذا هو لكافة الرواة (^١)، وهو الصواب إلا الأصيلي فإنه ذكره بالجيم (^٢) ومعناه: الإشراف عَلَى السقوط والهلاك، وسبقه إلى ذَلِكَ عياض أجمع، من خردلت اللحم -بالمهملة والمعجمة- إِذَا قطعته قطعًا صغارًا، ومعناه: يقطعهم بالكلاليب (^٣). وقيل بل المعنى: إنا نقطعهم عن لحوقهم بالناجين، وهذا بعيد. وقيل المخردل: المصروع المطروح. قاله الخليل، والأول أعرف وأظهر لقوله في الكلاليب: \"تخطف الناس بأعمالهم\". وفي حديث آخر: \"فناج مسلم ومخدوش\" (^٤) وأما جردلت -بالجيم- فقيل: هو الإشراف عَلَى السقوط.\nوعن الأصيلي مجزذل بالجيم والزاي وذال بعدها، وهو وهم عليه.\nورواه بقية رواة مسلم سوى السجزي.\n_________\n(^١) جاء في هامش الأصل: يعني بالمهملة.\n(^٢) ورد في هامش الأصل: يعني في كتاب الرقائق.\n(^٣) انظر: \"إكمال المعلم\" ١/ ٥٥١.\n(^٤) سيأتي برقم (٧٤٣٩) كتاب: التوحيد، باب قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾.","vol":"7","page":202},{"text":"المجازى: من الجزاء والأول أصح، والخلاف أيضًا في البخاري بالخاء والجيم وجاء فيه في كتاب التوحيد: أو المجازى (^١). عَلَى الشك، وقال ابن سيده: خردل اللحم قطع أعضاءه وافرة، وقيل: قطعه وفرقه (^٢). وفي \"الصحاح\": خردل اللحم، أي: قطعه صغارًا (^٣).\nتاسعها:\nقوله: (\"وحرم الله عَلَى النار أن تأكل آثار السجود\") هو موضع الترجمة، وهو دال عَلَى أن الصلاة أفضل الأعمال؛ لما فيها من الركوع والسجود، وقد صح أنه - ﷺ - قَالَ: \"اعلمو اأن خير أعمالكم الصلاة\" (^٤) وصح أيضًا أنه قَالَ: \"أقرب ما يكون العبد من ربه وهو ساجد\" (^٥) وقرأ: ﴿وَاسْجُدْ وَاقْتَرِبْ﴾ [العلق: ١٩] ولعن الله إبليس؛ لإبائه عن السجود لعنة أبلسه بها وآيسه من رحمته إلى يوم القيامة.\nوقال ثوبان لرسول الله - ﷺ -: دلني عَلَى عمل أكون به معك في الجنة.\n_________\n(^١) يأتي برقم (٧٤٣٧).\n(^٢) ورد بهامش الأصل تعليق نصه: قال بن سيده في \"المحكم\": خرذل اللحم: قطعة وفرقه ذكره في الخاء المعجمة والراء والذال المعجمة أيضًا، وذكر في أكثر من ..... قال خردل اللحم قطع أعضاءه وافرة، وقيل: خردل اللحم قطعة ومزقه الذال فيه لغة يعني الإعجام. والله أعلم. قلت -المحقق-: انظر \"المحكم\" ٥/ ٢٠٦ مادة: (خد)، ٥/ ٢٠٨، مادة (خذ).\n(^٣) \"الصحاح\" ٤/ ١٦٨٤.\n(^٤) رواه ابن ماجه (٢٧٧)، وابن حبان ٣/ ٣١١ (١٠٣٧)، والحاكم ١/ ١٣٠ - وصححه على شرط الشيخين- والبيهقي ١/ ٨٢، وابن عبد البر في \"التمهيد\" ٢٤/ ٣١٨ من حديث ثوبان. وفي الباب عن عبد الله بن عمرو وأبي أمامة وجابر بن ربيعة، وصححه الألباني في \"الإرواء\" (٤١٢).\n(^٥) رواه مسلم (٤٨٢) كتاب: الصلاة، باب: ما يقال في الركوع والسجود.","vol":"7","page":203},{"text":"قَالَ: \"أكثر من السجود\" (^١) وقيل في قوله تعالى: ﴿سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ﴾ [الفتح: ٢٩] هو أثر السهر والصفرة التي تعلو الوجه من التعب أو الصلاة والخشوع والوقار، أو ما تعلق من التراب بموضع السجود وندى الطهور، أو تبدو صلاتهم في وجوههم يوم القيامة، فإن مواضع السجود أشد بياضًا يوم القيامة، أو السمت الحسن في الدنيا، أو سيما الإسلام وسمته وتواضعه، أقوال.\nعاشرها:\nآثار السجود يعم أعضاءه السبعة. قَالَ عياض: والمراد الجبهة خاصة. وكأنه اعتمد عَلَى ما في مسلم: \"إن قومًا يخرجون من النار يحترقون فيها إلا دارات وجوههم\" (^٢). وقد يجاب بأنه أراد المرء أو قومًا مخصوصين بأعيانهم، إما لأنهم أخلصوا في غسل وجوههم فقط ولم يخلصوا، أو لأمر آخر.\nالحادي عشر:\nقوله: (\"امتحشوا\") هو بتاء مثناة وحاء وشين معجمة، ذكره القاضي عياض عن متقني شيوخه، قَالَ: وهو وجه الكلام (^٣)، وبه ضبطه الخطابي (^٤) وغيره، ومعناه: احترقوا. قَالَ: ورواه بعض شيوخنا بضم التاء وكسر الحاء. وعن الداودي: امتحشوا: انقبضوا اسودوا، وفي بعض الروايات: صاروا حممًا (^٥). ومحش وامتحش لغتان.\n_________\n(^١) رواه مسلم (٤٨٨) كتاب: الصلاة، باب: فضل السجود والحث عليه.\n(^٢) مسلم (١٩١/ ٣١٩) كتاب: الإيمان، باب: أدنى أهل الجنة منزلة فيها.\n(^٣) \"إكمال المعلم\" ١/ ٥٥٤.\n(^٤) \" أعلام الحديث\" ١/ ٥٣٣.\n(^٥) رواه أحمد ٣/ ٩٤ - ٩٥، وعبد الرزاق في \"المصنف\" ١١/ ٤٠٩ - ٤١١ (٢٠٨٥٧)، والبغوي في \"شرح السنة\" ١٥/ ١٨١ - ١٨٢ (٤٣٤٨).","vol":"7","page":204},{"text":"الثاني عشر:\nالحبة -بكسر الحاء-: بذر البقل أو حب الريحان أو غيرهما مما سلف في باب تفاضل أهل الإيمان في الأعمال (^١). وماء الحياة: هو الذي من شربه أو صب عليه لم يمت أبدًا، قاله القرطبي (^٢). وشبه نباته بنبات الحبة؛ لبياضها كما جاء في الحديث ولسرعة نباتها، لأنها تنبت في يوم وليلة؛ لأنها رويت من المياه وترددت في غثاء السيل، وروِّيت وتشرَّب قلبها للخروج، فإذا خرجت إلى موضع في حميل السيل غرزت عرقها فيه لحينها فنبتت بسرعة.\nالثالث عشر:\nقوله: (\"ثمَّ يفرغ الله من القضاء بين العباد\") معناه: تمم عليهم حسابهم وكمَّله وفصَّله؛ لأنه تعالى لا يشغله شيء عن شيء. وعند القرطبي: كمل خروج الموحدين من النار (^٣).\nالرابع عشر:\nقوله: (\"قشبني\") هو بقاف مفتوحة، ثم شين معجمة مخففة مفتوحة. وقال ابن التين: كذا هو عند المحدثين، وكذا ضبطه بعضهم. والذي في اللغة بتشديد الشين ومعناه: سمني. وقال الفارابي في باب فعل يفعل: قشبه: سقاه السم. وقشبه طعامه، أي: سمه. وفي \"المنتهى\" لأبي المعالي القشب: أخلاط تخلي للنسر فيأكلها فيموت، فيؤخذ ريشه. يقال: ريش قشيب ومقشوب، وكل مسموم قشيب. وقال\n_________\n(^١) سلف برقم (٢٢).\n(^٢) \"المفهم\" ١/ ٤٢٢.\n(^٣) \"المفهم\" ١/ ٤٢٢.","vol":"7","page":205},{"text":"أبو عمرو: القشب: السم. قشبه: سقاه السم. وحكى ابن سيده: القشب أيضًا بالفتح (^١). وقال صاحب \"الأفعال\": تقول العرب: قشبت الشيء قذرته، وقشب -بكسر الشين- قشبًا: قذر (^٢).\nوقال ابن قتيبة: هو من القشيب: وهو السم. كأنه قَالَ: سمني ريحها. وقال الخطابي: يقال: قشبه الدخان إِذَا ملأ خياشيمه وأخذ بكظمه وكانت ريحه طيبة، وأصله: خلط السم، يقال: قشبه: إذا سمه (^٣). وقشبتنا الدنيا: فتنتنا، فصار حبها كالسم الضار، ثمَّ قيل عَلَى هذا: قشبه الدخان والريح الذكية إِذَا بلغت منه الكظم، ومنه حديث عمر: أنه كان بمكة فوجد ريح طيب فقال: من قشبنا؟ فقال معاوية: يا أمير المؤمنين، دخلتُ عَلَى أم حبيبة فطيبتني (^٤).\nالخامس عشر:\nقوله: (\"وأحرقني ذكاؤها\") كذا هو في جميع روايات الحديث بالمد وبفتح الذال المعجمة ومعناه: لهبها واشتعالها وشدة وهجها. والأشهر في اللغة القصر، وبه جزم خلق منهم، وذكر جماعات أن المد والقصر لغتان (^٥).\n_________\n(^١) \"المحكم\" ٦/ ١٠٧ - ١٠٨.\n(^٢) \"الأفعال\" لابن القوطية ص ٢٢٢.\n(^٣) \"أعلام الحديث\" ١/ ٥٣٣.\n(^٤) رواه مالك في \"الموطأ\" ص ٢١٨، والبيهقي ٥/ ٣٥.\n(^٥) ما تقدم هو من قول النووي في \"شرح مسلم\" ٣/ ٢٣، وقد ذكره عنه الحافظ في \"الفتح\" أيضًا ١١/ ٤٥٩، ثم قال: وتعقبه مغلطاي بأنه لم يوجد عن أحد من المصنفين في اللغة ولا في الشارحين لدواوين العرب حكايه المد إلا عن أبي حنيفة الدينوري في كتاب \"النبات\" في مواضع .... ثم قال: وتعقبه علي بن حمزة الأصبهاني، فقال: أما الذكاء بالمد فلم يأت عنهم في النار، وإنما جاء في الفهم. اهـ. قلت: وهذا ما سيشير إليه المصنف متعقبًا.","vol":"7","page":206},{"text":"قُلْتُ: وخطئوا أبا حنيفة صاحب \"النبات\" في مده؛ لأنه بالمد: الفهم والسِّنُّ.\nالسادس عشر:\n\"عسيت\" بفتح السين، وحكي كسرها، وهما قراءتان (^١)، وهي من\nالآدميين يكون للشك والترجي واليقين- كما قاله صاحب \"الواعي\".\nوقول الرب جلَّ وعلا: \"ما أغدرك\" تلطف بعبده وتأنيس لكثرة إدلاله عليه وسؤاله. والضحك من صفات الرب ﷻ، ومعناه: الاستبشار والرضا لا الضحك بلَهَواتٍ وتعجب (^٢).\n_________\n(^١) ورد في هامش الأصل ما نصه: في السبعة. قلت -المحقق-: أجل قرئ بهما في السبع، قرأ نافع بالكسر، والباقون بالفتح، وهو الأفصح الأشهر في اللغة. انظر: \"الحجة للقراء السبعة\" ٢/ ٣٤٩ - ٣٥٠.\n(^٢) قال الشيخ الألباني في \"الصحيحة\" ٧/ ٣٥٥ متعقبًا مثل هذا القول: فسره بالمجاز الذي يؤدي بهم إلى أن يفسروا وجود ذاته تعالى بالمجاز أيضًا؛ لأن للمخلوقات وجودًا أيضًا، فإذا قالوا: لا ينسب الضحك إلى الله؛ لأن الضحك من صفة الإنسان، فلينفوا إذن وجوده تعالى؛ لأن الإنسان موجود أيضًا! فسيقولون: وجوده تعالى ليس كوجودنا، فنقول: قولوا إذن في كل صفة لله ثبتت في الكتاب أو السنة: إنها ليست كصفتنا، تستريحوا وتهتدوا ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ فله سمع ولكن ليس كسمعنا، وبصر ليس كبصرنا … ويضحك ولكن ليس كضحكنا، فإنه يقال في الصفات كلها ما يقال في الذات إثباتًا وتنزيهًا.\nفهذا الحق ما به من خفاءٍ … فدعني عن بُنَيَّاتِ الطريق\nوقال أيضًا سماحة الشيخ/ محمد بن صالح العثيمين في: قوله - ﷺ -: \"يضحك الله إلى رجلين يقتل أحدهما الآخر كلاهما يدخل الجنة\": ففي هذا: إثبات الضحك لله -﷿-، وهو ضحك حقيقي لكنه لا يماثل ضحك المخلوقين ضحك يليق بجلاله وعظمته ولا يمكن أن نمثله؛ لأننا لا نستطيع أن نقول إن لله فمًا أو أسنانًا أو ما أشبه ذلك، ولا يجوز لنا أن نقول ذلك لكن نثبت الضحك لله، ولكنه ضحك يليق به -﷾-، فإذا قال قائل: يلزم من إثبات الضحك أن يكون الله مماثلًا للمخلوق. =","vol":"7","page":207},{"text":"السابع عشر:\n\"لا أكونَّ أشقى خلقك\" كذا هنا، وعند أبي الحسن: \"لأكون\". ولعله يريد إن أنت أبقيتني على هذِه الحالة ولا تدخلني الجنة لأكونن أشقى خلقك الذين دخلوها والألف زائدة.\nالثامن عشر:\nقول أبي سعيد: \"وعشرة أمثاله\". يحتمل أن يكون جميع ما أعطي ذَلِكَ، وأن يكون هو وعشرة أمثاله.\n_________\n= فالجواب: لا يلزم من إثبات الضحك أن يكون الله مماثلًا للمخلوق؛ لأن الذي قال: يضحك هو الذي أنزل عليه قوله تعالى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ [الشورى: ١١].\nومن جهة أخرى: فالنبي - ﷺ - لا يتكلم في مثل هذا إلا عن وحي؛ لأنه من أمور الغيب ليس من الأمور الاجتهادية التي قد يجتهد فيها الرسول - ﷺ - ثم يقره الله على ذلك، أو لا يقره، ولكنه من الأمور الغيبية التي يتلقاها الرسول - ﷺ - عن طريق الوحي. لو قال قائل: المراد بالضحك الرضى؛ لأن الإنسان إذا رضي عن الشيء سر به وضحك، والمراد بالرضى الثواب، أو إرادة الثواب كما قال ذلك الأشاعرة؟\nفالجواب: أن نقول: هذا تحريف للكلم عن مواضعه، فما الذي أدراكم أن المراد بالرضى الثواب؟\nفأنتم الآن قلتم على الله ما لا تعلمون من وجوه:\nالوجه الأول: صرفتم النص عن ظاهره بلا علم.\nالثاني: أثبتم له معنى خلاف الظاهر بلا علم.\nالثالث: أن نقول لهم الإرادة إذا قلتم أنها ثابتة لله -﷿-، فإنه تنتقض قاعدتكم؛ لأن للإنسان إرادة كما قال تعالى: ﴿مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ﴾ [آل عمران: ١٥٢]. فللإنسان إرادة بل للجدار كما قال تعالى: ﴿فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٧]، فأنتم إما أن تنفوا الإرادة عن الله -﷿- كما نفيتم بقية الصفات وإما أن تثبتوا لله -﷿- ما أثبته لنفسه وإن كان مخلوق نظيره في الاسم لا في الحقيقة، فنقول: هذا الضحك حقيقة لكنه لا يماثل ضحك المخلوقين. \"شرح العقيدة الواسطية\" ٢/ ٤٤٣ - ٤٤٥.","vol":"7","page":208},{"text":"ووجه الجمع بين قول أبي سعيد هذا وقول أبي هريرة: \"لك ذَلِكَ ومثله معه\" أنه - ﵇ - أخبر أولًا بالمثل، ثمَّ أطلع عَلَى الزيادة تكرمًا، و[لا] (^١) يحتمل العكس؛ لأن الفضائل لا تنسخ.\nالتاسع عشر:\nإمساك العبد عن السؤال حياءً من الرب، والله تعالى يحب السؤال؛ لأنه يحب صوت عبده فيباسطه بقوله: \"إن أعطيت هذا تسأل غيره؟ \" وهذا حال المقصر، فكيف حال المطيع؟! وليس نقض هذا العبد عهده وترك إقسامه جهلًا؛ بل نقضه عالمًا بأنه أولى؛ لأن سؤاله ربه أفضل من إبراره قسمه، وقول الرب ﷻ له \"أليس قَدْ أعطيت العهود؟ \" إيناس لَهُ وتبسط، وقول العبد في بعض الروايات: \"أتهزأ بي؟ \" (^٢) نفي عنه جل وعز الاستهزاء الذي لا يجوز عليه، كأنه قَالَ: أعلم أنك لا تهزأ لأنك رب العباد، و(قولك) (^٣): \"لك مثل الدنيا وعشرة أمثالها\" حق، ولكن العجب من فضلك. و\"أتهزأ\" ألفه ألف نفي عَلَى هذا كقوله: ﴿أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا﴾ [الأعراف: ١٥٥] وهي لفظة متبسط متذلل.\nوفي الحديث \"فرأى ضوءًا فخر ساجدًا، فيقال: مالك؟ فيقول: أليس هذا ربي؟ فإذا بشخص قائم\" (^٤) قَالَ: ليس سجوده للقائم الذي\n_________\n(^١) ما بين المعقوفتين زيادة يقتضيها السياق.\n(^٢) رواه أحمد ١/ ٣٩١ - ٣٩٢ من حديث ابن مسعود.\n(^٣) عليها في الأصل علامة تصحيح (صح).\n(^٤) قطعة من حديث رواه الطبراني ٩/ ٣٥٧ - ٣٦١ (٩٧٦٣)، والحاكم ٤/ ٥٨٩ - ٥٩٢ عن ابن مسعود مرفوعًا، وقال الحاكم: صحيح ولم يخرجاه. اهـ. وكذا الهيثمي في \"مجمع\" ١٠/ ٣٤٣، والألباني في \"الصحيحة\" (٣١٢٩)، \"صحيح الترغيب\" (٣٥٩١، ٣٧٠٤).","vol":"7","page":209},{"text":"هو قهرمانه (^١) ولا قوله: \"أليس هذا ربي؟ \" إشارة منه إليه، وكيف يكون كذلك وهو له موحد به عارف؟! وإنما سجد لله كأنه قَالَ: أليس هذا الضوء علامة تجليه لي، كأنه قَالَ: أليس عند هذا النور يكون تجلى ربي لي وراء هذا؟ ألا ترى إلى حديث جابر: \"بينما أهل الجنة في نعيمهم سطع لهم نور من فوقها وإذا الرب قد أشرق عليهم\" (^٢) فسجود العبد يجوز أن يكون استدعاء لرؤية ربه؛ وذلك لأنه سمع الله تعالى يقول: ﴿وَفِيهَا مَا تَشْتَهِيهِ الْأَنْفُسُ﴾ فلم يشر بقوله: (هذاربي) إلى عين قائمة؛ بل أراد ذاتًا موجودة وذلك؛ لأنه طلب الجنة المخلوقة تصريحًا، وطلب الرؤية لسيد ليس كمثله شيء تعويضًا وقسمة؛ لأنها لم تكن جزاء كالجنة التي هي جزاء الإيمان بل فضلًا، فمن محبته وشوقه لربه إِذَا سطع لَهُ نور يهيج شوقه فيرى أن وراءه يكون تجلي ربه فيسجد شكرًا؛ لإنجازه وعده، ومسارعة لاستنجاز الموعود؛ لأنه لما سكنت نفسه وأمن روعه انبعثت محبته التي خلقها الله في قلبه، فسها عن نعيم الجنة؛ لأنه قَالَ: ما اشتهته فيها نفسه، ويطلع إلى ما تلذ بها عينه، فلو أعطي ما تلذ عينه -وهو النظر إلى الرب ﷻ- لسها عن نعيم الجنة ولم يلتذ به.\nالخاتمة:\nفيه إثبات الرؤية للرب ﷻ نصًّا من كلام الشارع، وهو تفسير لقوله ﷻ: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ [القيامة: ٢٢، ٢٣]\n_________\n(^١) القهرمان: هو القائم بأمور الرجال، وهو كالخازن والوكيل والحافظ لما تحت يده. انظر: \"النهاية في غريب الحديث\" ٤/ ١٢٩.\n(^٢) رواه ابن ماجه (١٨٤)، وضعف البوصيري إسناده في \"مصباح الزجاجة\" ١/ ٢٦، وضعفه الألباني في \"ضعيف ابن ماجه\" (٣٣).","vol":"7","page":210},{"text":"يعني: مبصرة بالله تعالى، ولو لم يكن هذا القول من الشارع بالرؤية نصًّا لكان في الآية كفاية لمن أنصف، وذلك أن النظر إِذَا قرن بذكر الوجه لم يكن إلا نظر البصر، وإذا قرن بذكر القلب كان بمعنى اليقين، فلا يجوز أن ينقل حكم الوجوه إلى حكم القلوب، فإن قُلْت: فقوله تعالى: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ [الأنعام: ١٠٣] وأنه عَلَى العموم قُلْتُ: الإدراك: الإحاطة، تعالى عن ذَلِكَ، وهو أولى من جواب ابن بطال أن الآية مخصوصة بالسنة (^١). وسلف القول في ذَلِكَ في باب: فضل صلاة العصر ويكون لنا -إن شاء الله- عودة إليه في: الاعتصام في الكلام عَلَى الآية.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٢٤.","vol":"7","page":211},{"text":"<span data-type='title' id=toc-737>١٣٠ - باب يُبْدِي ضَبْعَيْهِ وَيُجَافِي فِي السُّجُودِ</span>\n٨٠٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنِي بَكْرُ بْنُ مُضَرَ، عَنْ جَعْفَرٍ، عَنِ ابْنِ هُرْمُزَ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ ابْنِ بُحَيْنَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا صَلَّى فَرَّجَ بَيْنَ يَدَيْهِ حَتَّى يَبْدُوَ بَيَاضُ إِبْطَيْهِ. وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ نَحْوَهُ [انظر: ٣٩٠ - مسلم: ٤٩٥ - فتح: ٢/ ٢٩٤]\nذكر حديث عبد الله بن مالك ابن بحينة في التفريج، وقد سلف في باب: يبدي ضبعيه في أوائل الصلاة (^١) واضحًا بفقهه.\nوهي صفة مستحبة عند العلماء، ومن تركها لم تبطل صلاته. وقد اختلف السلف في ذَلِكَ فممن روي عنه المجافاة في السجود: علي والبراء وابن مسعود وأبو سعيد الخدري وابن عمر، وقَالَ الحسن: حَدَّثَنِي أحمر (^٢) صاحب النبي - ﷺ - قَالَ: إن كنا لنأوي لرسول الله - ﷺ - مما يجافي بمرفقيه عن جنبيه. وفعله الحسن.\nوقال النخعي: إِذَا سجد فليفرج بين فخذيه (^٣).\nوممن رخص أن يعتمد بمرفقيه:\nقَالَ ابن مسعود: هيئت عظام ابن آدم للسجود فاسجدوا حتَّى\n_________\n(^١) سبق برقم (٣٩٠) كتاب: الصلاة، باب: يبدي ضبعيه ويجافي في السجود.\n(^٢) هو أحمر بن جزي الدوسي وفد إلى النبي - ﷺ -، وكتب له النبي - ﷺ - كتابًا ولابنه شعيل -وكان أحمر يُكنى بأبي شِعْيل- هذا كتاب لأحمر بن معاوية وشعيل بن أحمر في رحالهم وأموالهم، فمن آذاهم فذمة الله منه خلية إن كانوا صادقين.\nوقد حدث عن النبي - ﷺ -، وروى عنه الحسن البصري. قال ابن عبد البر: لم يَرْوِ عنه غيره فيما علمت. انظر: \"معجم الصحابة\" للبغوي ١/ ١٧١، \"الاستيعاب\" ١/ ١٦٦، \"الإكمال\" ١/ ١٨، ٢/ ٨٢.\n(^٣) روى هذِه الآثار ابن أبي شيبة في \"مصنفه\" ١/ ٢٣١ - ٢٣٢ كتاب: الصلاة، باب: التجافي في السجود.","vol":"7","page":212},{"text":"بالمرافق، وأجاز ابن سيرين أن يعتمد بمرفقيه عَلَى ركبتيه في سجوده، وقال نافع: كان ابن عمر يضم يديه إلى جنبيه إِذَا سجد، وسأله رجل: هل يضع مرفقيه عَلَى فخذيه في سجوده؟ قَالَ: أسجد كيف تيسر عليك، وقال أشعث بن أبي الشعثاء عن قيس بن سكن: كل ذَلِكَ كانوا يفعلون ينضمون ويتجافون كان بعضهم ينضم وبعضهم يجافي، وروى ابن عيينة عن سمي عن النعمان بن أبي عياش قَالَ: شكي إلى رسول الله - ﷺ - الإرغام والاعتماد في الصلاة، فرخص لهم أن يستعين الرجل بمرفقيه عَلَى ركبتيه أو فخذيه. ذكر هذا كله ابن أبي شيبة في \"مصنفه\" (^١).\nوإنما كان يجافي - ﷺ - سجوده ويفرج بين يديه حتَّى يرى بياض إبطيه -والله اعلم- ليخف عَلَى الأرض ولا يثقل عليها، كما ذكر أبو عبيد عن عطاء بن أبي رباح أنه قَالَ: خفوا عَلَى الأرض. قَالَ أبو عبيد: وجهه أنه يريد ذَلِكَ في السجود، يقول: لا ترسل نفسك عَلَى الأرض إرسالًا ثقيلًا فيؤثر في جبهتك، ويبين ذَلِكَ حديث مجاهد أن حبيب بن أبي ثابت سأله قَالَ: إني أخشى أن يؤثر السجود في جبهتي، قَالَ: إِذَا سجدت فتجاف. يعني: خفف نفسك وجبهتك عَلَى الأرض. وبعض الناس يقولون: فتجاف. والمحفوظ عندي بالحاء (^٢).\nوقد ذكر ابن أبي شيبة من كره ذَلِكَ ومن رخص فيه:\nذكر عن ابن عمر أنه رأى رجلًا قَدْ أثر السجود في جبهته فقال:\nلا يشينن أحدكم وجهه، وكرهه سعد بن أبي وقاص وأبو الدرداء والشعبي وعطاء.\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة ١/ ٢٣٢ - ٢٣٣ (٢٦٥٨، ٢٦٦٠، ٢٦٦١، ٢٦٦٢) كتاب: الصلاة، باب: من رخص أن يعتمد بمرفقيه.\n(^٢) انظر: \"غريب الحديث\" ٢/ ٤٤٥.","vol":"7","page":213},{"text":"وممن رخص في ذَلِكَ: قَالَ أبو إسحاق السبيعي: ما رأيت سجدةً أعظم من سجدة ابن الزبير، ورأيت أصحاب علي وأصحاب عبد الله وآثار السجود في جباههم وأنوفهم.\nوقال الحسن: رأيت ما يلي الأرض من عامر بن عبد فيجس مثل ثفن البعير (^١) (^٢).\nوقد أسلفنا في الباب قبله أقوال المفسرين في قوله تعالى:\n﴿سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ﴾ [الفتح: ٢٩] فراجعها، وعن مالك: أنه ما يعلق بالجبهة من أثر الأرض (^٣)، وهذا يشبه الرخصة في هذا الباب.\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة ١/ ٢٧٣ - ٢٧٤ (٣١٣٧، ٣١٣٨، ٣١٣٩، ٣١٤٠، ٣١٤١، ٣١٤٢، ٣١٤٣، ٣١٤٤) كتاب: الصلاة، باب: من كره أن يؤثر السجود في وجهه.\n(^٢) ورد بهامش الأصل ما نصه: الثفنة واحدة ثفنات … وهو ما يقع على الأرض من الـ … إذا أقمته سبع، وغلط … وغيرهما.\n(^٣) انظر: \"الجامع لأحكام القرآن\" ١٦/ ٢٩٣.","vol":"7","page":214},{"text":"<span data-type='title' id=toc-738>١٣١ - باب يَسْتَقْبِلُ بِأَطْرَافِ رِجْلَيْهِ القِبْلَةَ</span>\nقَالَهُ أَبُو حُمَيْدٍ عَنِ النَّبِيِّ - ﷺ -.\nهذا الحديث مقتطع من حديث طويل ستعلمه (^١).\nولا يختلف العلماء في استحباب هذِه الصفة في السجود، وكذلك يستحبون أن يستقبل الساجد بأنامل يديه القبلة في سجوده، وإن فعل غير ذَلِكَ فصلاته جائزةٌ عندهم.\n_________\n(^١) سيأتي رقم (٨٢٨) كتاب: الأذان، باب: سنة الجلوس في التشهد.","vol":"7","page":215},{"text":"<span data-type='title' id=toc-739>١٣٢ - باب إِذَا لَم يُتِمَّ السُّجُودَ</span>\n٨٠٨ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا مَهْدِيٌّ، عَنْ وَاصِلٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ، رَأَى رَجُلًا لَا يُتِمُّ رُكُوعَهُ وَلَا سُجُودَهُ، فَلَمَّا قَضَى صَلَاتَهُ قَالَ لَهُ حُذَيْفَةُ: مَا صَلَّيْتَ -قَالَ: وَأَحْسِبُهُ قَالَ:- وَلَوْ مُتَّ مُتَّ عَلَى غَيْرِ سُنَّةِ مُحَمَّدٍ - ﷺ -. [انظر: ٣٨٩ - فتح: ٢/ ٢٩٥]\nذكر فيه حديث حذيفة السالف في باب: إِذَا لم يتم الركوع (^١).\nوشيخ البخاري فيه الصلت بن محمد هو الخاركي -بالخاء المعجمة-\nالبصري -وخارك: جزيرة في بحر البصرة (^٢) - صالح الحديث (^٣).\nوشيخه مهدي هو ابن ميمون البصري المعولي مولاهم، ختن هشام ابن حسان، مات سنة اثنتين وسبعين ومائة وقيل: في زمن المهدي (^٤).\nوشيخه واصل وهو ابن حبان الأحدب، مات سنة عشرين ومائة. وشيخه أبو وائل شقيق بن سلمة، مات بعد الجماجم. وحذيفة بن اليمان حسل العبسي ثمَّ الأشهلي حليفهم الصحابي صاحب السر، مات سنة ست وثلاثين.\n_________\n(^١) سبق رقم (٧٩١) كتاب: الأذان.\n(^٢) خارك: جزيرة في وسط البحر الفارسي، وهي جبل عالٍ في وسط البحر، وهي من أعمال فارس، انظر: \"معجم البلدان\" ٢/ ٣٣٧.\n(^٣) أبو همام الخاركي، قال أبو حاتم: صالح الحديث، وذكره ابن حبان في \"الثقات\"، وانظر: \"التاريخ الكبير\" ٤/ ٣٠٤ (٢٩١٩)، و\"الجرح والتعديل\" ٤/ ٤٤١ (١٩٣٣)، و\"الثقات\" ٨/ ٣٢٤، و\"تهذيب الكمال\" ١٣/ ٢٢٨ - ٢٢٩ (٢٨٩٩).\n(^٤) هو: مهدي بن ميمون الأزدي المعولي، مولاهم، أبو يحيى البصري، قال أبو سعيد الأشج، عن عبد الله بن إدريس: قلت لشعبة: أي شيء تقول في مهدي =","vol":"7","page":216},{"text":"<span data-type='title' id=toc-740>١٣٣ - باب السُّجُودِ عَلَى سَبْعَةِ أَعْظُمٍ</span>\n٨٠٩ - حَدَّثَنَا قَبِيصَةُ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ: أُمِرَ النَّبِيُّ - ﷺ - أَنْ يَسْجُدَ عَلَى سَبْعَةِ أَعْضَاءٍ، وَلَا يَكُفَّ شَعَرًا وَلَا ثَوْبًا: الجَبْهَةِ وَاليَدَيْنِ وَالرُّكْبَتَيْنِ وَالرِّجْلَيْنِ. [٨١٠، ٨١٢، ٨١٥، ٨١٦ - مسلم: ٤٩٠ - فتح: ٢/ ٢٩٥]\n\n٨١٠ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أُمِرْنَا أَنْ نَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ، وَلَا نَكُفَّ ثَوْبًا وَلَا شَعَرًا\".\n\n٨١١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ الْخَطْمِيِّ، حَدَّثَنَا الْبَرَاءُ بْنُ عَازِبٍ -وَهْوَ غَيْرُ كَذُوبٍ- قَالَ: كُنَّا نُصَلِّي خَلْفَ النَّبِيِّ - ﷺ - فَإِذَا قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". لَمْ يَحْنِ أَحَدٌ مِنَّا ظَهْرَهُ حَتَّى يَضَعَ النَّبِيُّ - ﷺ - جَبْهَتَهُ عَلَى الأَرْضِ. [انظر: ٦٩٠ - مسلم: ٤٧٤ - فتح: ٢/ ٢٩٥]\nذكر فيه حديث ابن عباس من طرق ثلاث:\nأحدها: طريق سفيان عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاس قال: أُمِرَ النَّبِيُّ - ﷺ - أَنْ يَسْجُدَ عَلَى سَبْعَةِ أَعْضَاءٍ، وَلَا يَكُفَّ شَعَرًا وَلَا ثَوْبًا: الجَبْهَةِ، وَالْيَدَيْنِ، وَالرُّكْبَتَيْنِ، وَالرَّجْلَيْنِ.\nثانيها: طريق شعبة عَنْ عَمْرٍو، به، بلفظ: \"أُمِرْنَا أَنْ نَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ، وَلَا نَكُفَّ ثَوْبًا وَلَا شَعَرًا\".\n_________\n= ابن ميمون؟ قال: ثقة وقال عبد الله بن أحمد بن حنبل: سمعت أبي يقول: مهدي ابن ميمون ثقة. وقال عباس الدوري عن يحيى بن معين، وأبو عبد الرحمن النسائي وابن خراش: ثقة. وذكره ابن حبان في \"الثقات\".\nانظر ترجمته في \"التاريخ الكبير\" ٧/ ٤٢٥ (١٨٦١)، و\"معرفة الثقات\" ٢/ ٣٠١ (١٨٠٤)، و\"الجرح والتعديل\" ٨/ ٣٣٥ - ٣٣٦ (١٥٤٧)، و\"تهذيب الكمال\" ٢٨/ ٥٩٢ - ٥٩٥ (٦٢٢٤).","vol":"7","page":217},{"text":"ثالثها: طريق وهيب عَنْ عَبْدِ اللهِ بْنِ طَاوُسٍ، عَنْ أَبيهِ، عَنِ ابن عَبَّاسٍ قَالَ: قَالَ رسول الله - ﷺ -: \"أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ عَلَى الجَبْهَةِ -وَأَشَارَ بِيَدِهِ عَلَى أَنْفِهِ- وَالْيَدَيْنِ، وَالرُّكْبَتينِ، وَأَطْرَافِ القَدَمَيْنِ، وَلَا نَكْفِتَ الثّيَابَ وَالشَّعَرَ\".\nوذكر فيه حديث البراء في وضع الجبهة.\nأما حديث البراء فسلف في باب: متى يسجد خلف الإمام (^١).\nوأما حديث ابن عباس فأخرجه مسلم أيضًا باللفظ الثالث وقال: \"إلى أنفه\": بدل: \"على أنفه\". وباللفظ الأول: وقال: \"أعظم\" بدل \"أعضاء\"، \"والكفين\" بدل \"واليدين\"، و\"القدمين\" بدل \"الرجين\".\nوفي رواية له: \"أمرت أن أسجد عَلَى سبع ولا أكفت الشعر ولا الثياب: الجبهة، والأنف، واليدين، والركبتين، والقدمين\" (^٢) وعند ابن ماجه: قَالَ ابن طاوس: فكان أبي يقول: اليدين والركبتين والقدمين، وكان يعد الجبهة والأنف واحدًا (^٣).\nوفي \"مسلم\" من حديث العباس بن عبد المطلب، سمع النبي - ﷺ - يقول: \"إِذَا سجد العبد سجد معه سبعة آراب: وجهه، وكفاه، وقدماه، وركبتاه\" (^٤).\nإِذَا علمت ذَلِكَ، فاختلف العلماء فيما يجزئ السجود عليه من\n_________\n(^١) سبق (٦٩٠) كتاب: الأذان.\n(^٢) مسلم (٤٩٠) كتاب: الصلاة، باب: أعضاء السجود والنهي عن كف الشعر والثوب وعقص الرأس في الصلاة.\n(^٣) ابن ماجه (٨٨٤) كتاب: إقامة الصلاة، باب: السجود.\n(^٤) مسلم (٤٩١) كتاب: الصلاة، باب: أعضاء السجود والنهي عن كف الشعر، وقال: \"أطراف\" بدل \"آراب\" وقَدَّم الركعتين فقال: \"وركبتاه وقدماه\".","vol":"7","page":218},{"text":"الآراب السبعة عند القدرة، بعد إجماعهم عَلَى أن السجود عَلَى الجبهة فريضة، فقالت طائفة: إِذَا سجد عَلَى جبهته دون أنفه أجزأه، وروي ذَلِكَ عن ابن عمر وعطاء وطاوس والحسن وابن سيرين والقاسم وسالم والشعبي والزهري والشافعي في أظهر قوليه، ومالك ومحمد وأبي يوسف وأبي ثور، والمستحب أن يسجد عَلَى أنفه معها (^١).\nوقالت طائفة: يجزئه أن يسجد عَلَى أنفه دون جبهته وهو قول أبي حنيفة، وهو الصحيح في مذهبه (^٢).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٥٣ - ٢٥٤، \"بدائع الصنائع\" ١/ ١٠٥، \"عيون المجالس\" ١/ ٣١٥، \"عارضة الأحوذي\" ٢/ ٧٢، \"بداية المجتهد\" ١/ ٢٦٧ - ٢٦٨، قال ابن شاس ﵀: وفي إثبات الإجزاء ونفيه عند الاقتصار من الجبهة والأنف على أحدهما، ثلاثة أقوال: يخصص الإجزاء في الثالث بالاقتصار على الجبهة دون الاقتصار على الأنف، وهو المشهور. واختار القاضي أبو بكر نفي الإجزاء بإسقاط أيهما كان، وهو قول ابن حبيب. وحكى القاضي أبو الفرج ما ظاهره تعلق الوجوب بأحدهما على البدل. انظر: \"عقد الجواهر الثمينة\" ١/ ١٠٤، \"الأم\" ١/ ٩٨ - ٩٩، \"الأوسط\" ٣/ ١٧٦ - ١٧٧، \"البيان\" ٢/ ٢١٦ - ٢١٧، \"المجموع\" ٣/ ٣٩٧ - ٤٠٠، وحكى القول الثاني صاحب \"البيان\"، وقال النووي ﵀: السنة أن يسجد على أنفه مع جبهته. قال البندنيجي وغيره: يستحب أن يضعهما على الأرضي دفعة واحدة لا يقدم أحدهما، فإن اقتصر على أنفه دون شيء من جبهته لم يجزئه بلا خلاف عندنا، فإن اقتصر على الجبهة أجزأه.\nقال الشافعي في \"الأم\": كرهت ذلك وأجزأه، وهذا هو المشهور في المذهب وبه قطع الجمهور. وحكى صاحب \"البيان\" عن الشيخ أبي يزيد المروزي أنه حكى قولا للشافعي أنه يجب السجود على الجبهة والأنف جميعًا. وهذا غريب في المذهب، وإن كان قويًا في الدليل.\n\"المجموع\" ٣/ ٣٩٩.\n(^٢) انظر: \"الأصل\" ١/ ١٣، \"أحكام القرآن\" للجصاص ٥/ ٣٥، \"تبيين الحقائق\" ١/ ١١٦، وقال ابن نجيم ﵀: في \"الشرنبلالية\": هذا قول أبي حنيفة أولًا =","vol":"7","page":219},{"text":"وروى أسد بن عمرو: لا يجوز إلا من عذر (^١).\nوهو قول صاحبيه، وفي \"شرح الهداية\" عنه إن وضع الجبهة وحدها من غير عذر جاز بلا كراهة، وفي الأنف وحده يجوز مع الكراهة، والمستحب الجمع بينهما.\nوفي \"الإشراف\" للدبوسي: يجزئه. وأشار في \"المنظومة\" عنه الجواز من غير عذر، ونسب ابن قدامة في \"المغني\"، والنووي في \"شرح المهذب\": انفراد أبي حنيفة به وقالا: لا نعلم أحدًا سبقه إليه (^٢)؛\n_________\n= والأصح رجوعه إلى قولهما بعدم جواز الاقتصار في السجود على الأنف بلا عذر في الجبهة كما في البرهان أهـ. وفي شرح الشيخ إسماعيل: ثم في \"الهداية\" أن قولهما رواية عن أبي حنيفة وفي المجمع وروي عنه قولهما وعليه الفتوى. وفي \"الحقائق\": وروى عنه مثل قولهما. قال في \"العيون\": وعليه الفتوى. وفي \"درر البحار\": والفتوى رجوعه إلى قولهما لأنه المتعارف والمتبادر إلى الفهم أهـ. وفي \"شرح الملتقى\" للحصكفي: وعليه كما في \"المجمع\" وشروحه و\"الوقاية\" وشروحها و\"الجوهرة\" و\"صدر الشريعة والعيون\"، و\"البحر الرائق\" ١/ ٥٥٤\n(^١) انظر: \"البناية\" ٢/ ٢٧٧.\n(^٢) انظر: \"الأوسط\" ٣/ ١٧٧، \"المجموع\" ٣/ ٣٩٩، \"المغني\" ٢/ ١٩٧، وقال بدر الدين العيني: قال ابن المنذر: لا أعلم أحدًا أسبقه إلى هذا القول ولا تابعه عليه، حكي ذلك عن النووي في شرح \"المهذب\" وابن قدامة في \"المغني\". قلت: ذكر الطبري في \"تهذيب الآثار\": أن حكم الجبهة والأنف سواء. وقال أبو يوسف عن طاووس أنه سئل عن السجود على الأنف وقال: ليس أكرم الوجه قال أبو هلال: سئل ابن سيرين عن الرجل يسجد على أنفه فقال: أوما تقرأ ﴿يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا﴾ [الإسراء: ١٠٧]، فالله مدحهم بخرورهم على الأذقان في السجود فإذا يسقط السجود على الذقن بالإجماع بصرف الجواز إلى الأنف؛ لأنه أقرب إلى الحقيقة؛ لعدم الفصل بينهما بخلاف الجبهة، إذ الأنف فاصل بينهما فكان من الجبهة وقال تقي الدين العبدي: وهو قول مالك.\nوذكر في \"المبسوط\" جواز الاقتصار على الأنف عن ابن عمر ﵄ قال =","vol":"7","page":220},{"text":"لكن ابن شاس في \"جواهره\" قَالَ: إنه قول مالك (^١). وقال ابن جرير في \"تهذيبه\": حكم الجبهة والأنف سواء، فواضع الأنف دون الجبهة كواضع راحتيه دون الأصابع أو الأصابع دونها، فرق بين ذَلِكَ (^٢).\nوقال: وبنحو هذا الذي قلناه قَالَ جماعة من السلف.\nقَالَ ابن بطال: وروي مثله عن طاوس وابن سيرين، وهو قول ابن القاسم (^٣)، وفي \"المبسوط\": ونقل عن ابن عمر مثل قول إمامنا (^٤)، وذكر أصحاب التشريح أن عظمي الأنف يبتدئان من قرنة الحاجب وينتهيان إلى الموضع الذي فيه الثنايا والرباعيات، فعلى هذا يكون الأنف والجبهة التي هي أعلى الخد واحدًا، وهو المشار إليه في الحديث عَلَى الجبهة، وأشار بيده إلى أنفه فسوى بينهما، ولأن أعضاء السجود سبعة إجماعًا، ولا يتم ذَلِكَ إلا إِذَا عدَّا واحدًا.\nوفي الترمذي: \"لا صلاة لمن لا يصيب أنفه من الأرض بمصيب الجبين\"، وصحح إرساله عن عكرمة من غير ذكر ابن عباس (^٥).\nوقالت طائفة من أهل الحديث: يجب السجود عليهما جميعًا، روي\n_________\n= في \"العارض\" في بعض طرق حديث ابن عباس ﵄ أمر النبي - ﵇ - أن يسجد على سبعة أعظم، الجبهة أو الأنف، وقال بعض شراح مسلم: إن المراد من ذكر الجبهة أو الأنف؛ لئلا تصير ثمانية، ويدل عليه أو الأنف في الرواية المذكورة. وقال ابن المنذر: لا أعلم أيضًا فيه منه إذ ما جهله أكثر مما علمه. وما ذكره تحامل منه وتعصب، وقد بينا من قال بقوله قبله وبعده من السلف والخلف، \"البناية\" ٢/ ٢٧٦ - ٢٧٧.\n(^١) \"عقد الجواهر الثمينة\"١/ ١٠٤.\n(^٢) \"تهذيب الآثار\" ٢/ ٢ (٣٤٦).\n(^٣) \"شرح ابن بطال\" ٢/ ٤٣١.\n(^٤) \"المبسوط\" ١/ ٣٤ - ٣٥.\n(^٥) \"علل الترمذي الكبير\" ١/ ٢٢٢ - ٢٢٣. =","vol":"7","page":221},{"text":"ذَلِكَ عن النخعي وعكرمة وابن أبي ليلى وسعيد بن جبير، وهو قول أحمد وطائفة، وهو مذهب ابن حبيب (^١).\nوقال ابن عباس: من لم يضع أنفه في الأرض لم يصل (^٢). وفي بعض طرق حديث ابن عباس: (أمرت أن أسجد عَلَى سبعة أعضاء منها الوجهه)، فلا يختص بالجبهة دون الأنف، وبهذا الحديث احتج أبو حنيفة في الاقتصار عَلَى الأنف، وقال: ذكره للوجه يدل عَلَى أنه أي شيء وضع منه أجزأه، وإذا جاز عند من خالف الاقتصار عَلَى الجبهة فقط جاز عَلَى الأنف فقط؛ لأنه إِذَا سجد عَلَى أنفه قيل: سجد عَلَى وجهه كما إِذَا اقتصر عَلَى جبهته (^٣).\nوقالت طائفة: لا يجزئه من ترك السجود عَلَى شيء من الأعضاء السبعة، وهو قول أحمد وإسحاق (^٤).\n_________\n= ورواه الدارقطني ١/ ٣٤٨، والحاكم ١/ ٢٧٠، والبيهقي في \"السنن\" ٢/ ١٠٤، وابن الجوزي في \"التحقيق\" ١/ ٣٩٢ (٥٢٦) عن عكرمة، عن ابن عباس مرفوعًا.\nقال الحاكم: صحيح على شرط البخاري، ورواه البيهقي ٢/ ١٠٤ عن عكرمة مرسلًا. وصوب الدارقطني المرسل كالترمذي، وكذا البيهقي في \"المعرفة\" ٣/ ٢٣ وغلَّط من رفعه.\nوالحديث ضعفه النووي في \"الخلاصة\" ١/ ٤٠٧ - ٤٠٨ (١٣٠٠)! لكن صوب ابن الجوزي رفع الحديث؛ لأنها زيادة ثقة. وذكره الحافظ في \"الدراية\" ١/ ١٤٤ - ١٤٥ مرفوعًا وقال: ورواته ثقات، لكن قال الدارقطني: الصواب مرسل. وصححه الألباني مرفوعًا في \"تمام المنة\" ص ١٧٠ وقال: حديث صحيح على شرط البخاري.\n(^١) انظر: \"الذخيرة\" ٢/ ١٩٣، \"مواهب الجليل\" ٢/ ٢١٦، \"الأوسط\" ٣/ ١٧٤، \"المغني\" ٢/ ١٩٦.\n(^٢) رواه الطبري في \"تهذيبه\" ١/ ١٨٨ مسند عبد الله بن عباس.\n(^٣) انظر: \"تبيين الحقائق\" ١/ ١١٧.\n(^٤) انظر: \"المغني\" ٢/ ١٩٤.","vol":"7","page":222},{"text":"وأصح قولي الشافعي فيما رجحه المتأخرون خلاف ما رجحه الرافعي (^١)، وهو مذهب ابن حبيب، وأظن البخاري مال إلى هذا القول وحجته حديث ابن عباس السالف أنه أمران يسجد عَلَى سبعة أعضاء، فلا يجزئ السجود عَلَى بعضها إلا بدلالة.\nواحتج من لم ير الاقتصار عَلَى الأنف بأن الأحاديث إنما ذكر فيها\n_________\n(^١) قال الرافعي ﵀: وضع اليدين والركبتين والقدمين على مكان السجود فيه قولان:\nأحدهما: وبه قال أحمد: يجب، وهو اختيار الشيخ أبي علي؛ لما روي عن ابن عباس - ﵁ - قال: قال رسول الله - ﷺ -: \"أمرت أن أسجد على سبعة أعظم على الجبهة، واليدين، والركبتين، أطراف القدمين\" يروى: \"على سبعة آراب\".\nوأظهرهما: لا يجب، وبه قال أبو حنيفة، ويروى عن مالك أيضًا؛ لأنه لو وجب وضعها لوجب الإيماء بها عند العجز، وتقريبها من الأرض كالجبهة، فإن قلنا: يجب فيكفي وضع جزء من كل واحد منها، والاعتبار في اليدين بباطن الكف، وفي الرجلين ببطون الأصابع، وإن قلنا: لا يجب فيعتمد على ما شاء منها، فيرفع ما شاء، ولا يمنكه أن يسجد مع رفع الجميع، وهذا هو الغالب، أو المقطوع به، \"الشرح الكبير\" ١/ ٥٢٠ - ٥٢١. وقال النووي ﵀: ففي وجوب وضع اليدين والركبتين والقدمين قولان مشهوران نص عليهما في \"الأم\"، قال الشيخ أبو حامد: ونص في \"الإملاء\" أن وضعها مستحب لا واجب، واختلف الأصحاب في الأصح من القولين فقال القاضي أبو الطيب: ظاهر حديث الشافعي أنه لا يجب وضعها، وهو قول عامة الفقهاء. وقال البغوي: هذا هو القول الأشهر، وصححه الجرجاني في \"التحرير\" والروياني في \"الحلية\" والرافعي. وصحح جماعة قول الوجوب، ومنهم البندنيجي وصاحب \"العدة\" والشيخ نصر المقدسي. وبه قطع الشيخ أبو حامد في \"التبصرة\"، وهذا هو الأصح وهو الراجح في الدليل، فإن الحديث صريح في الأمر بوضعها والأمر للوجوب على المختار، وهو مذهب الفقهاء والقائل الأول يحمل الحديث على الاستحباب، ولكن لا نسلم له؛ لأن أصله الوجوب فلا يصرف عنه بغير دليل فالمختار الصحيح: الوجوب، وقد أشار الشافعي ﵀ في \"الأم\" إلى ترجيحه. \"المجموع\" ٣/ ٤٠٢.","vol":"7","page":223},{"text":"الجبهة ولم يذكر الأنف، فدل عَلَى أن الجبهة تجزئ، وأن الأنف تبع، وأما الرواية السالفة: وأشار بيده على أنفه. فالأنف غير مشترط في ذَلِكَ؛ لأنه إنما أشار بيده إلى أنفه إلى جبهته، فجعل الأنف تبعًا للجبهة، ولم يقل: إلى نفسه. كذا قَالَ المهلب (^١)، وقد سلف رواية: إلى أنفه.\nقَالَ ابن القصار: والإجماع حجة ووجدنا عصر التابعين عَلَى قولين، فمنهم من أوجب السجود عَلَى الجبهة والأنف، ومنهم من جوز الاقتصار عَلَى الجبهة، فمن جوز الاقتصار عَلَى الأنف دون الجبهة خرج عن إجماعهم (^٢)، لكن في \"العارضة\" لابن العربي في بعض طرقه: الجبهة أو الأنف (^٣)، ويقال لمن أوجب السجود عَلَى الآراب السبعة: إن الله تعالى ذكر السجود في مواضع من كتابه فلم يذكر فيها غير الوجه فقال: ﴿وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ﴾ [الإسراء: ١٠٩] ﴿سِيمَاهُمْ فِي وُجُوهِهِمْ﴾ [الفتح: ٢٩].\nوقال الشارع: \"سجد وجهي للذي خلقه وصوره وشق سمعه وبصره\" (^٤)، ولم يذكر غير الوجه. وقال للأعرابي الذي علمه: \"مكن\n_________\n(^١) كما في \"شرح ابن بطال\" ٢/ ٤٣٢.\n(^٢) كما في \"شرح ابن بطال\" ٢/ ٤٣٢.\n(^٣) \"عارضة الأحوذي\" ٢/ ٧١.\n(^٤) رواه أبو داود (١٤١٤) كتاب: سجود القرآن، باب: ما يقول إذا سجد، والترمذي (٥٨٠) كتاب: الجمعة، باب: ما يقول في سجود القرآن، وبرقم (٣٤٢٥)، كتاب: الدعوات، باب: ما يقول في سجود القرآن، وقال: هذا حديث حسن صحيح، والنسائي ٢/ ٢٢٢، كتاب: الافتتاح، باب: الدعاء في السجود، وأحمد ٦/ ٣٠، والدارقطني ١/ ٤٠٦ كتاب: الصلاة، باب: سجود القرآن، والحاكم ١/ ٢٢٠ كتاب: الصلاة، وقال هذا حديث صحيح على شرط الشيخين ولم يخرجاه، =","vol":"7","page":224},{"text":"جبهتك من الأرض\" (^١)، ولم يذكر باقي الأعضاء، ولو كان حكم السجود متعلقًا بذلك لكان مع العجز عنه ينتقل إلى الإيماء كالرأس، فلما كان مع العجز يقع الإيماء بالرأس حسب، ولا يؤمر بإيماء الباقي علمنا أن الحكم يعلق بالجبهة فقط.\nوأما أمره - ﷺ - بالسجود عَلَى الأعضاء السبعة فلا يمتنع أن يؤمر بفعل الشيء ويكون بعضه مفروضًا وبعضه مسنونًا ولا يكون وجوب بعضه دليلًا عَلَى وجوب باقيه إلا بدالة الجمع بين ذَلِكَ، والخلاف في الأعضاء الستة ثابت عند الحنفية أيضًا، ففي \"شرح الهداية\": لا تجب. وفي \"الواقعات\": لو لم يضع ركبتيه عَلَى الأرض عند السجود لا يجزئه.\nونقل أبو الطيب عن عامة الفقهاء عدم الوجوب، وعند زفر وأحمد الوجوب (^٢)، وعند أحمد في الأنف روايتان (^٣). وفي الترمذي عن أحمد: وضعها سنة (^٤).\nوادعى ابن العربي أن قوله: أمر أو أمرت أو أمرنا. مخصوص به في الظاهر، واختلف الناس فيما فرض عليه هل تدخل معه الأمة؟ فقيل: نعم. والأصح لا إلا بدليل، وقيل: إِذَا خوطب بأمر أو نهي فالمراد به\n_________\n= والبيهقي ٢/ ٣٢٥ كتاب: الصلاة، باب: ما يقول في سجود التلاوة. من حديث عائشة، قال الألباني في \"صحيح أبي داود\" ٥/ ١٥٧ (١٢٧٣): صحيح.\n(^١) سبق تخريجه في شرح حديث رقم (١٦١).\n(^٢) انظر: \"البناية\" ٢/ ٢٨٠، \"الكافي\" ١/ ٣٠٤.\n(^٣) انظر: \"الكافي\" ١/ ٣٠٤ - ٣٠٥.\n(^٤) قال الترمذي: والعمل عليه عند أهل الحديث أن يسجد على جبهته وأنفه فإن سجد على جبهته دون أنفه فقد قال قوم من أهل العلم: يجزئه. وقال غيرهم: لا يجزئه حتى يسجد على الجبهة والأنف. ذكر هذا عقب الرواية رقم (٢٧١)، ولم يصرح فيها بذكر الإمام أحمد.","vol":"7","page":225},{"text":"الأمة معه، وهذا لا يثبت إلا بدليل. قَالَ: والدليل عَلَى توجب ذَلِكَ علينا إجماع الأمة عَلَى وجوب السجود عَلَى هذِه الأعضاء، ولعل ذَلِكَ أخذ من قوله: \"صلوا كما رأيتموني أصلي\" (^١)، ومن دليل آخر سواه.\nولا خلاف أعلمه في الأعضاء السبعة إلا في الوجه (^٢)، وكلامه كله عجيب، وأين الإجماع فيما ذكره والأصل عدم الخصوصية.\nوقوله في رواية: \"أعضاء\" وفي رواية: \"أعظم\" إما من باب تسمية الجملة باسم بعضها أو سمى كل واحد منها عظمًا باعتبار الجملة، وإن اشتمل كل واحد منها عَلَى عظام.\nوأما كف الشعر والثوب فسيأتي في بابه قريبًا.\nوقوله: \"واليدين\" يريد: الكفين. خلافًا لمن حمله عَلَى ظاهره؛ لأنه لو حمل عَلَى ذَلِكَ لدخل تحت النهي عنه في افتراش السبع والكلب.\n_________\n(^١) هو جزء من حديث سبق برقم (٦٣١) كتاب: الأذان، باب: للمسافر إذا كان جماعة.\n(^٢) \"عارضة الأحوذي\" ٢/ ٧١.","vol":"7","page":226},{"text":"<span data-type='title' id=toc-741>١٣٥ (*) - باب السُّجُودِ عَلَى الأَنْفِ فِي الطِّيِنِ</span>\n٨١٣ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا هَمَّامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: انْطَلَقْتُ إِلَى أَبِي سَعِيدٍ الخُدْرِيِّ فَقُلْتُ: أَلَا تَخْرُجُ بِنَا إِلَى النَّخْلِ نَتَحَدَّثْ؟ فَخَرَجَ. فَقَالَ: قُلْتُ: حَدِّثْنِي مَا سَمِعْتَ مِنَ النَّبِيِّ - ﷺ - فِي لَيْلَةِ الْقَدْرِ؟. قَالَ: اعْتَكَفَ رَسُولُ اللهِ - ﷺ - عَشْرَ الأُوَلِ مِنْ رَمَضَانَ، وَاعْتَكَفْنَا مَعَهُ، فَأَتَاهُ جِبْرِيلُ فَقَالَ: إِنَّ الَّذِي تَطْلُبُ أَمَامَكَ. فَاعْتَكَفَ الْعَشْرَ الأَوْسَطَ، فَاعْتَكَفْنَا مَعَهُ، فَأَتَاهُ جِبْرِيلُ فَقَالَ: إِنَّ الَّذِى تَطْلُبُ أَمَامَكَ. فَقَامَ النَّبِيُّ - ﷺ - خَطِيبًا صَبِيحَةَ عِشْرِينَ مِنْ رَمَضَانَ فَقَالَ: \"مَنْ كَانَ اعْتَكَفَ مَعَ النَّبِيِّ - ﷺ - فَلْيَرْجِعْ، فَإِنِّي أُرِيتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي نُسِّيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاءٍ\". وَكَانَ سَقْفُ الْمَسْجِدِ جَرِيدَ النَّخْلِ وَمَا نَرَى فِي السَّمَاءِ شَيْئًا، فَجَاءَتْ قَزْعَةٌ فَأُمْطِرْنَا، فَصَلَّى بِنَا النَّبِيُّ - ﷺ - حَتَّى رَأَيْتُ أَثَرَ الطِّينِ وَالمَاءِ عَلَى جَبْهَةِ رَسُولِ اللهِ - ﷺ - وَأَرْنَبَتِهِ تَصْدِيقَ رُؤْيَاهُ. [انظر: ٦٦٩ - مسلم: ١١٦٧ - فتح: ٢/ ٢٩٨]\nذكر فيه حديث أبي سعيد الخدري: اعْتَكَفَ رَسُولُ اللهِ - ﷺ - عَشْرَ الأُوَلِ مِنْ رَمَضَانَ إلى أن قال: وَإِنِّي رَأَيْتُ كَأنَّي أَسْجُدُ فِي طِينٍ وَمَاءٍ\". وَكَانَ سَقْفُ المَسْجِدِ جَرِيدَ النَّخْلِ وَمَا نَرى فِي السَّمَاءِ شَيْئًا، فَجَاءَتْ قَزْعَةٌ فَأُمْطِرْنَا، فَصَلَّى بِنَا النَّبِيُّ - ﷺ - حَتَى رَأَيتُ أَثَرَ الطِّينِ وَالمَاءِ عَلَى جَبْهَةِ رَسُولِ اللهِ - ﷺ - وَأَرْنَبَتِهِ تَصْدِيقَ رُويَاهُ.\nوسيأتي بطوله في موضعه في الصيام (^١).\nوالأرنبة: طرف الأنف، وهو حجة لمن أوجب السجود عَلَى الأنف والجبهة وقالوا: هذا الحديث مفسر لقوله: \"أمرت أن أسجد عَلَى سبعة أعضاء\" فذكر منها الوجه، وأبانَ في هذا الحديث أن سجوده - ﷺ - كان\n_________\n(^١) سيأتي رقم (٢٠٤٠) كتاب: الاعتكاف، باب: من خرج من اعتكافه عند الصبح.\n(*) قال معد الكتاب للشاملة: من هنا اختل الترقيم، وحقه أن يكون رقمه: ١٣٤.","vol":"7","page":227},{"text":"عَلَى أنفه وجبهته، واحتج من قَالَ: يجزئه السجود عَلَى جبهته بأن قَالَ: إنما أمر الساجد أن يمس من وجه الأرض ما أمكنه إمساسه محاذيًا بها القبلة ولا شيء من وجه ابن آدم يمكنه إمساسه منه غير أنفه وجبهته، فإذا سجد عليهما فقد فعل أكثر ما يقدر عليه فإن قصر من ذَلِكَ وسجد عَلَى جبهته دون أنفه فقد أدى فرضه، وهذا إجماع من جمهور الأمة.\nوفي الحديث أن المصلي في الطين يسجد عليه، وهذا عند العلماء إِذَا كان يسيرا لا يمرث وجهه ولا ثيابه، ألا ترى أن وجهه كان سالمًا من الطين وإنما كان منه شيء عَلَى جبهته وأرنبته، فإذا كان كثيرًا فالسنة فيه ما روى يعلق بن أمية عن النبي - ﷺ - أنه صلى إيماءً عَلَى راحلته في الماء والطين (^١)، وبه قال أكثر الفقهاء.\nواختلف قول مالك فيه، فروى أشهب عنه أنه لا يجزئه إلا النزول ويسجد عَلَى الأرض عَلَى حسب ما يمكنه استدلالًا بحديث أبي سعيد.\nوقال ابن حبيب: مذهب مالك أنه يومئ، إلا عبد الله بن عبد الحكم فإنه كان يقول: يسجد عليه، ويجلس فيه إِذَا كان لا يعم وجهه، ولا يمنعه من ذَلِكَ إلا إحراز ثيابه. وقال ابن حبيب: وبالأول أقول؛ لأنه أشبه بيسر الله في الدين وأنه لا طاعة في تلويث الثياب في الطين وإنما يومئ في الطين إِذَا كان لا يجد المصلي موضعًا نقيًّا من الأرض يصلي عليه فإن طمع أن يدرك موضعًا نقيًا قبل خروج الوقت لم يجزئه الإيماء في الطين (^٢).\n_________\n(^١) رواه الترمذي (٤١١) كتاب: الصلاة، باب: ما جاء في الصلاة على الدابة في الطين، وقال: حديث غريب، وأحمد ٤/ ١٧٤، والطبراني ٢٢/ ٣٥٦ (٦٦٣)، والدارقطني ١/ ٣٨٠ - ٣٨١ كتاب: الصلاة، باب: صلاة المريض لا يستطيع القيام والفريضة على الراحلة، والبيهقي ٢/ ٧ كتاب: الصلاة، باب: النزول للمكتوبة، وقال الألباني في \"ضعيف الترمذي\": ضعيف الإسناد.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٢٥٣ - ٢٥٤.","vol":"7","page":228},{"text":"وفي بعض نسخ البخاري: قَالَ أبو عبد الله: كان الحميدي يحتج بهذا الحديث أن لا يمسح الجبهة في الصلاة بل يمسح بعدها (^١)؛ لأنه - ﷺ - رئي الماء في أرنبته وجبهته بعدما صلى.\n_________\n(^١) ورد ذلك في نسخة ابن عساكر، قال أبو عبد الله: كان الحميدي يحتج بهذا الحديث يقول: لا يمسح. انظر: \"اليونينة\" ١/ ١٦٣.","vol":"7","page":229},{"text":"<span data-type='title' id=toc-742>١٣٦ - باب عَقْدِ الثِّيَابِ وَشَدِّهَا</span>\nوَمَنْ ضَمَّ إِلَيْهِ ثَوْبَهُ إِذَا خَافَ أَنْ تَنْكَشِفَ عَوْرَتُهُ.\n\n٨١٤ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: كَانَ النَّاسُ يُصَلُّونَ مَعَ النَّبِيِّ - ﷺ - وَهُمْ عَاقِدُو أُزْرِهِمْ مِنَ الصِّغَرِ عَلَى رِقَابِهِمْ فَقِيلَ لِلنِّسَاءِ: \"لَا تَرْفَعْنَ رُءُوسَكُنَّ حَتَّى يَسْتَوِىَ الرِّجَالُ جُلُوسًا\". [انظر: ٣٦٢ - مسلم: ٤٤١ - فتح: ٢/ ٢٩٨]\nذكر فيه حديث أبي حازم سلمة بن دينار عن سهل، وقد سلف في باب: إِذَا كان الثوب ضيقًا (^١).\n_________\n(^١) سبق رقم (٣٦٢) كتاب: الصلاة.","vol":"7","page":230},{"text":"<span data-type='title' id=toc-743>١٣٧ - باب لَا يَكُفُّ شَعَرًا ولا ثوبا</span>\n٨١٥ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادٌ -وَهْوَ ابْنُ زَيْدٍ - عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: أُمِرَ النَّبِيُّ - ﷺ - أَنْ يَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ، وَلَا يَكُفَّ ثَوْبَهُ وَلَا شَعَرَهُ. [انظر: ٨٠٩ - مسلم: ٤٩٠ - فتح: ٢/ ٢٩٩]\nذكر فيه حديث ابن عباس: أُمِرَ النَّبِيُّ - ﷺ - أَنْ يَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ، وَلَا يَكُفَّ ثَوْبَهُ وَلَا شَعَرَهُ.","vol":"7","page":231},{"text":"<span data-type='title' id=toc-744>١٣٨ - باب لَا يَكُفُّ ثَوْبَهُ فِي الصَّلَاةِ</span>\n٨١٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَمْرٍو، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةٍ، لَا أَكُفُّ شَعَرًا وَلَا ثَوْبًا\". [انظر: ٨٠٩ - مسلم: ٤٩٠ - فتح: ٢/ ٢٩٩]\nذكر فيه حديث ابن عباس أيضًا عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةٍ أعظم، لَا أَكُفُّ شَعَرًا وَلَا ثَوْبًا\".\nوقد أخرجهما مسلم أيضًا وعنده: \"ولا يكف الثياب ولا الشعر\" (^١) وكلاهما بمعنى واحد، وهو الجمع والضم.\nوفي الحديث \"اكفتوا صبيانكم عند فحمة العشاء\" (^٢) ومنه ﴿أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا (٢٥)﴾ [المرسلات: ٢٥].\nوقال ابن الأثير: قوله: \"لا أكف\" إلى آخره: يعني: في الصلاة؛ ويحتمل أن يكون بمعنى: لا أمنعهما من الاسترسال حال السجود ليقعا عَلَى الأرض، قَالَ: ويحتمل أن يكون بمعنى: الجمع. أي: لا يضمهما ويجمعهما (^٣).\nوقد اتفق العلماء عَلَى النهي عن الصلاة وثوبه مشمر أو كمه ورأسه معقوص أو مردود شعره تحت عمامته أو نحو ذَلِكَ، وهو كراهة تنزيه، ولو صلى كذلك فقد أساء وصحت صلاته.\n_________\n(^١) مسلم (٤٩٠) كتاب: الصلاة، باب: أعضاء السجود والنهي عن كف الشعر والثوب.\n(^٢) سيأتي برقم (٣٣٦١) كتاب: بدء الخلق، باب: خمس من الدواب فواسق يقتلن في الحرم. ولفظ البخاري: \"اكفتوا صبيانكم عند المساء .. \"، وفي \"الأدب المفرد\" (١٢٣١) ص ٤٥٢ باب: ضم الصبيان عن فورة العشاء، بلفظ: \"كفتوا صببانكم عند فحمة العشاء .. \".\n(^٣) \"النهاية في غريب الحديث\" ٤/ ١٩٠.","vol":"7","page":232},{"text":"وحكى الطبري في ذَلِكَ إجماع الأمة، قَالَ: مع أنه غير جائز أن يصلي عَلَى تلك الحالة. قَالَ: وممن روي عنه ذَلِكَ من السلف علي وابن مسعود وحذيفة وابن عمر وأبو هريرة، وكان ابن عباس إِذَا سجد يقع شعره عَلَى الأرض. وقال ابن عمر لرجل رآه سجد معقوصًا شعره: أرسله يسجد معك (^١).\nوقال ابن المنذر: عَلَى هذا قول أكثر أهل العلم غير الحسن البصري فإنه قَالَ: من صلى عاقصًا شعره أو كافًا ثوبه فعليه إعادة الصلاة (^٢).\nقُلْتُ: وفي أفراد \"صحيح مسلم\" من حديث ابن عباس أنه رأى عبد الله بن الحارث يصلي ورأسه معقوص، فقام من ورائه فجعل يحله، فلما انصرف أقبل عَلَى ابن عباس فقال: مالك ورأسي؟ فقال: إني سمعت رسول الله - ﷺ - يقول: \"إنما مثل هذا مثل الذي يصلي وهو مكتوف\" (^٣).\nوفي \"سنن أبي داود\" بإسناد جيد: رأى أبو رافع الحسن بن علي يصلي قَدْ غرز ظفرته في قفاه، فحلها وقال: سمعت رسول الله - ﷺ - يقول: \"ذَلِكَ كفل الشيطان\" أو قَالَ: \"مقعد الشيطان\" (^٤) يعني: مغرز ظفرته.\nوقال ابن التين: هذا مبني عَلَى الاستحباب وليس من الوجوب وذلك إِذَا صنع ذَلِكَ من أجل الصلاة، فأما إِذَا فعله لشغلٍ فحضرت الصلاة فلا بأس أن يصلي كذلك.\n_________\n(^١) انظر: \"البناية\" ٢/ ٥٣٠ - ٥٣٢.\n(^٢) \"الأوسط\" ٣/ ١٨٣ - ١٨٤.\n(^٣) مسلم (٤٩٢) كتاب: الصلاة، باب: أعضاء السجود والنهي عن كف الشعر والثوب.\n(^٤) أبو دواد (٦٤٦) كتاب: الصلاة، باب: الرجل يصلي عاقصًا شعره، وحسنه الألباني في \"صحيح أبي داود\" ٣/ ٢١٣ (٦٥٣).","vol":"7","page":233},{"text":"وقال أبو جعفر: إِذَا كان ينوي أن يعود لعمله.\nوأجمع الفقهاء أنه يجوز السجود عَلَى اليدين في الثياب، وإنما كرهه سالم وأبوه وبعض التابعين؛ لأن اليدين حكمهما حكم الوجه لا حكم الركبتين، وقياسًا عَلَى أن اليدين من المرأة تبع الوجه في كشفهما في الإحرام فكذلك اليدان مع الوجه في كشفهما في السجود.\nوحجة الجماعة ما رواه يحيى بن أبي كثير، عن أبي عبيدة بن عبد الله بن مسعود، عن أبيه أن النبي - ﷺ - نهى أن يكشف الثوب عن يده إِذَا سجد (^١).\nوقال الحسن: كان أصحاب رسول الله - ﷺ - يسجدون وأيديهم في ثيابهم، ذكره ابن أبي شيبة (^٢).\nوإجماع الأمة عَلَى جواز السجود عَلَى الركبتين مستورتين؛ لأنهما إما عورة وإما أنهما مظنة كشفها.\nولا نعلم أيضًا خلافًا في القدمين؛ لأنه - ﷺ - كان يصلي وهو لابس الخف، وللشافعي قولان في مباشرة المصلي بالكف، والأصح عدم الوجوب (^٣).\nواحتج الطحاوي بهذا الحديث في جواز السجود عَلَى كور العمامة (^٤) قَالَ: لأنه - ﷺ - قَالَ: \"أمرت أن أسجد عَلَى سبعة أعظم\"\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ١/ ٤٠٢ (١٥٧٢) كتاب: الصلاة، باب: الرجل يسجد متلحفًا لا يخرج يديه.\n(^٢) \"المصنف\" ١/ ٢٣٨ (٢٧٣٩) كتاب: الصلوات، باب: في الرجل يسجد ويداه في ثوبه.\n(^٣) انظر: \"المجموع\" ٣/ ٤٠٥.\n(^٤) قال ابن حجر: حديث أن النبي - ﷺ - كان يسجد على كور عمامته، رواه عبد الرزاق من حديث أبي هريرة وفيه عبد الله بن حجر وهو واه، وعن عبد الله بن عمر مثله =","vol":"7","page":234},{"text":"ولو سجد عَلَى باقي الأعضاء وهي مستورة جاز فكذا الجبهة (^١)، وهو عجيب فالفرق لائح.\nقَالَ البيهقي: وإنما وجب كشف الجبهة لما روى صالح بن حيوان وغيره أنه - ﷺ - رأى رجلًا يسجد على جبهته. قَالَ: وهذا المرسل شاهد لحديث ابن عباس المذكور. قَالَ: ولم يثبت عن النبي - ﷺ - على كور العمامة شيءٌ، وروينا عن عبادة بن الصامت وابن عمر قريبًا من حديث صالح (^٢).\nوقال الشافعي في القديم: بلغنا أن النبي - ﷺ - قَالَ لرجل: \"إذا سجدت فأمكن جبهتك حتى تجد حجم الأرض\" (^٣).\nوفرق مالك بين الستر الكثيف في الجبهة فمنعه وبين الخفيف فجوزه (^٤).\n_________\n= أخرجه تمام في \"فوائده\"، وفي إِسناده سويد بن عبد العزيز وهو واه، وعن أبي أوفى قال: رأيت رسول الله - ﷺ - يسجد على كور عمامته أخرجه الطبراني في \"الأوسط\" وإسناده ضعيف، وعن جابر مثله أخرجه ابن عدي في ترجمة عمرو بن شمر أحد المتروكين، وعن ابن عباس كالأول أخرجه أبو نعيم في ترجمة إبراهيم بن أدهم من \"الحلية\" بإسناد ضعيف، وعن أنس أن النبي - ﷺ - سجد على كور عمامته، أخرجه ابن أبي حاتم في \"العلل\" ونقل عن أبيه أنه منكر، وهو من رواية حسان بن سياه وهو ضعيف، وقال البخاري: قال الحسن: كان القوم يسجدون على العمامة والقلنسوة ويداه في كمه ووصله البيهقي، وعن صالح بن حيوان أن رسول الله - ﷺ - رأى رجلًا يسجد، وقد اعتم على جبهته فحسر عن جبهته، أخرجه أبو داود في \"المراسيل\". \"الدراية\" ١/ ١٤٥ - ١٤٦ (١٧٠).\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٣٣.\n(^٢) انظر: \"معرفة السنن والآثار\" ٣/ ٢٤ (٣٥٢٤، ٣٥٢٥، ٣٥٢٦).\n(^٣) انظر: \"معرفة السنن والآثار\" ٣/ ٢٢ (٣٥١١). والحديث رواه أحمد ١/ ٢٨٧ من حديث ابن عباس، وصححه الألباني في \"الصحيحة\" (١٣٤٩).\n(^٤) انظر: \"النوادر والزيادات\" ١/ ١٨٤.","vol":"7","page":235},{"text":"وقد سلف اختلاف العلماء في السجود على كور العمامة في باب السجود عَلَى الثوب في شدة الحر فراجعه منه.","vol":"7","page":236},{"text":"<span data-type='title' id=toc-745>١٣٩ - باب التَّسْبِيحِ وَالدُّعَاءِ فِي السُّجُودِ</span>\n٨١٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي مَنْصُورٌ، عَنْ مُسْلِمٍ عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵁ - أَنَّهَا قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ: \"سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\" يَتَأَوَّلُ الْقُرْآنَ. [انظر: ٧٩٤ - مسلم: ٤٨٤ - فتح: ٢/ ٢٩٩]\nذكر فيه حديث عَائِشَةَ: كَانَ النَّبِيُّ - ﷺ - يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ: \"سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\". يَتَأَوَّلُ القُرْآنَ.\nهذا الحديث سلف قريبًا في باب: الدعاء في الركوع (^١)، وسلف الكلام عليه.\n_________\n(^١) سبق برقم (٧٩٤).","vol":"7","page":237},{"text":"<span data-type='title' id=toc-746>١٤٠ - باب المُكْثِ بَيْن السَّجْدَتَيْنِ</span>\n٨١٨ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادٌ عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، أَنَّ مَالِكَ بْنَ الْحُوَيْرِثِ قَالَ لأَصْحَابِهِ: أَلَا أُنَبِّئُكُمْ صَلَاةَ رَسُولِ اللهِ - ﷺ -؟ قَالَ: وَذَاكَ فِي غَيْرِ حِينِ صَلَاةٍ، فَقَامَ، ثُمَّ رَكَعَ فَكَبَّرَ، ثُمَّ رَفَعَ رَأْسَهُ، فَقَامَ هُنَيَّةً، ثُمَّ سَجَدَ، ثُمَّ رَفَعَ رَأْسَهُ هُنَيَّةً، فَصَلَّى صَلَاةَ عَمْرِو بْنِ سَلِمَةَ شَيْخِنَا هَذَا. قَالَ أَيُّوبُ: كَانَ يَفْعَلُ شَيْئًا لَمْ أَرَهُمْ يَفْعَلُونَهُ، كَانَ يَقْعُدُ فِي الثَّالِثَةِ وَالرَّابِعَةِ. [انظر:٦٧٧ - فتح: ٢/ ٣٠٠]\n\n٨١٩ - قَالَ: فَأَتَيْنَا النَّبِيَّ - ﷺ - فَأَقَمْنَا عِنْدَهُ، فَقَالَ: \"لَوْ رَجَعْتُمْ إِلَى أَهْلِيكُمْ صَلُّوا صَلَاةَ كَذَا فِي حِينِ كَذَا، صَلُّوا صَلَاةَ كَذَا فِي حِينِ كَذَا، فَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ\". [٦٢٨ - مسلم: ٦٧٤ - فتح: ٢/ ٣٠٠]\n\n٨٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ قَالَ: حَدَّثَنَا أَبُو أَحْمَدَ مُحَمَّدُ بْنُ عَبْدِ اللهِ الزُّبَيْرِيُّ قَالَ: حَدَّثَنَا مِسْعَرٌ، عَنِ الَحكَمِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنِ البَرَاءِ قَالَ: كَانَ سُجُودُ النُّبِيِّ - ﷺ - وَرُكُوعُهُ وَقُعُودُهُ بَيْنَ السَّجْدَتَيْنِ قَرِيبًا مِنَ السَّوَاءِ. [انظر: ٧٩٢ - مسلم: ٤٧١ - فتح: ٢/ ٣٠٠]\n\n٨٢١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: إِنِّي لا آلُو أَنْ أُصَلِّيَ بِكُمْ كَمَا رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي بِنَا. قَالَ ثَابِتٌ: كَانَ أَنَسٌ يَصْنَعُ شَيْئًا لَمْ أَرَكُمْ تَصْنَعُونَهُ، كَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَامَ حَتَّى يَقُولَ الْقَائِلُ قَدْ نَسِيَ. وَبَيْنَ السَّجْدَتَيْنِ حَتَّى يَقُولَ الْقَائِلُ: قَدْ نَسِيَ. [انظر: ٨٠٠ - مسلم: ٤٧٢ - فتح: ٢/ ٣٠١]\nذكر فيه حديث مالك بن الحويرث والبراء وأنس\nوقد سلف الكلام عليها فيما سلف.\nوقوله في حديث مالك بن الحويرث: (كان يقعد في الثالثة والرابعة كذا هو ثابت هنا، وفي بعض النسخ: (أو الرابعة).\nوقال ابن التين في رواية أبي ذر (والرابعة): وأراه غير صحيح.","vol":"7","page":238},{"text":"قَالَ ابن قدامة: والمستحب عند أحمد أن يقول بين السجدتين: رب اغفر لي، رب اغفر لي؟ يكرره مرارًا، والواجب مرة (^١).\nوهذا قاعدته في الوجوب وعندنا يستحب أعني: الذكر- وعند الحنفية: ليس بينهما ذكر مسنون؛ لأن الاعتدال فيه تبع، وليس بمقصود، فلا يسن فيه، وما روي في ذَلِكَ فمحمول على التهجد (^٢)، وعند داود وأهل الظاهر أنه فرض إن تعمد تركه بطلت صلاته (^٣).\n_________\n(^١) \"المغني\" ٢/ ٢٠٧.\n(^٢) انظر: \"البناية\" ٢/ ٢٨٧.\n(^٣) انظر: \"المحلى\" ٣/ ٢٥٥.","vol":"7","page":239},{"text":"<span data-type='title' id=toc-747>١٤١ - باب لَا يَفْتَرشُ ذِرَاعَيْهِ فِي السُّجُودِ</span>\nوَقَالَ أَبُو حُمَيْدٍ: سَجَدَ النَّبِيُّ - ﷺ - وَوَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلَا قَابِضِهِمَا.\n\n٨٢٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اعْتَدِلُوا فِي السُّجُودِ، وَلَا يَبْسُطْ أَحَدُكُمْ ذِرَاعَيْهِ انْبِسَاطَ الْكَلْبِ\". [انظر: ٥٣٢ - مسلم: ٤٩٣ - فتح: ٢/ ٣٠١]\nثمَّ ذكر حديث قتادة عن أنس عن النبي - ﷺ - قَالَ: \"اعْتَدِلُوا فِي السُّجُودِ، وَلَا يَبْسُطْ أَحَدُكُمْ ذِرَاعَيْهِ انْبِسَاطَ الكَلْبِ\".\nالشرح:\nأما الحديث فهو قطعة من حديث طويل، وأما الثاني فأخرجه مسلم والأربعة (^١)، وفي حديث معاذ، عن شعبة عند أبي نعيم عن قتادة، سمعت أنسًا. وفي الترمذي -محسنًا- من حديث جابر: \"لا يفترش ذراعيه افتراش الكلب\" (^٢)، وفي مسلم من حديث عائشة: نهى أن يفترش الرجل ذراعيه افتراش السبع (^٣). وفي ابن خزيمة من حديث أبي هريرة: \"إِذَا سجد أحدكم فلا يفترش يديه افتراش الكلب وليضم فخذيه\" (^٤)، وفي\n_________\n(^١) مسلم (٤٩٣) كتاب: الصلاة، باب: الاعتدال في السجود ووضع الكفين على الأرض، وأبو داود (٨٩٧)، الترمذي (٢٧٦)، والنسائي ٢/ ٢١١ - ٢١٣، وابن ماجه (٨٩٢).\n(^٢) الترمذي (٢٧٥) كتاب: الصلاة، باب: ما جاء في الاعتدال في السجود، وقال: حسن صحيح.\n(^٣) مسلم (٤٩٨) كتاب: الصلاة، باب: ما يجمع صفة الصلاة وما يفتتح به ويختم به، وصفة الركوع والاعتدال منه.\n(^٤) ابن خزيمة ١/ ٣٢٨ (٦٥٣) كتاب: الصلاة، باب: ضم الفخذين في السجود.","vol":"7","page":240},{"text":"مسلم من حديث البراء: \"إِذَا سجدت فضع كفيك وارفع مرفقيك\" (^١). وفي \"المستدرك\" مصححًا من حديث عبد الرحمن بن شبل: نهي عن افتراش السبع (^٢).\nفإن قُلْتَ: يعارض ذَلِكَ حديث أبي هريرة في ابن خزيمة و\"المستدرك\" مصححًا عَلَى شرط مسلم: شكى أصحاب رسول الله مشقة السجود عليهم إِذَا انفرجوا فقال: \"استعينوا بالركب\" وذلك أن يضع مرفقيه عَلَى ركبتيه إِذَا طال السجود وأعيا (^٣).\nقُلْتُ: قَالَ أبو داود: كان هذا رخصة (^٤). وذكره الترمذي في باب: ما جاء في الاعتماد إِذَا قام من السجود، واستغربه (^٥).\nوقال ابن سيرين: وسئل: الرجل يعتمد بمرفقيه على ركبتيه؟ قَالَ: ما أعلم به بأسًا (^٦).\nوكان ابن عمر يضع يديه إلى جنبيه إِذَا سجد (^٧).\n_________\n(^١) مسلم (٤٩٤) كتاب: الصلاة، باب: الاعتدال في السجود.\n(^٢) \"المستدرك\" ١/ ٢٢٩ كتاب: الصلاة، وقال: صحيح ولم يخرجاه.\n(^٣) \"المستدرك\" ١/ ٢٩٩ كتاب: الصلاة، وقال: صحيح على شرط مسلم ولم يخرجاه.\n(^٤) قال أبو داود ذلك مترجمًا لهذا الحديث، ولعل المصنف أخذ فقهه من هذِه الترجمة. انظر: \"سنن أبي داود\" (٩٠٢) كتاب: الصلاة، باب: الرخصة في ذلك أي: للضرورة.\n(^٥) الترمذي (٢٨٦) كتاب: الصلاة، باب: ما جاء في الاعتماد في السجود، وقال: هذا حديث غريب، لا نعرفه من حديث أبي صالح عن أبي هريرة عن النبي - ﷺ - إلا من هذا الوجه من حديث الليث عن ابن عجلان؛ وضعفه الألباني في \"ضعيف الترمذي\".\n(^٦) رواه ابن أبي شيبة ١/ ٢٣٢ (٢٦٥٩) في الصلاة، باب: من رخص أن يعتمد بمرفقيه.\n(^٧) رواه ابن أبي شيبة ١/ ٢٣٢ (٢٦٦٠) السابق.","vol":"7","page":241},{"text":"وقال قيس بن سكن: كل ذَلِكَ قَدْ كانوا يفعلون، ينضمون ويتجافون، وقد سلفا. وسئل ابن عمر: أضع مرفقي على فخذي إِذَا سجدت؟ فقال: اسجد كيف تيسر عليك (^١). وأسانيدها جيدة.\nوفي \"الأوسط\" من حديث أبي هريرة: نهى أن أقعي إقعاء القرد (^٢)، وفي ابن ماجه من حديث علي: \"لا تقع بين السجدتين\" (^٣)، وفي لفظ: \"لا تقعِ إقعاء الكلب\" (^٤)، وفي رواية لَهُ -ضعيفة- عن أنس: \"إِذَا رفعت رأسك من الركوع فلا تقع كما يقعي الكلب، ضع إليتيك بين قدميك والزق ظاهر قدميك بالأرض\" (^٥).\nوفي البيهقي من حديث سمرة: نهي عن الإقعاء (^٦) وللحاكم: أمرنا أن نعتدل في السجود ولا نستوفز (^٧).\nوترجم الترمذي الرخصة في الإقعاء فذكر حديث ابن عباس: الإقعاء على القدمين من سنة نبيكم، وحسنه (^٨)، وهو عند مسلم (^٩)، وفي \"مشكل الطحاوي\" عن عطية العوفي: رأيت العبادلة: ابن عباس،\n_________\n(^١) المصدر السابق ١/ ٢٣٣.\n(^٢) \"المعجم الأوسط\" ٥/ ٢٦٦ (٥٢٧٥).\n(^٣) رواه ابن ماجه (٨٩٤) كتاب: إقامة الصلاة، باب: الجلوس بين السجدتين، وضعفه الألباني في \"ضعيف ابن ماجه\" (١٨٨).\n(^٤) المصدر السابق (٨٩٥)، وحسنه الألباني في \"صحيح ابن ماجه\" (٧٣٠).\n(^٥) ابن ماجه (٨٩٦) كتاب: إقامة الصلاة، وقال الألباني في \"ضعيف ابن ماجه\" (١٨٩)، وفي \"الضعيفة\" (٢٦١٥): موضوع.\n(^٦) رواه البيهقي ٢/ ١٢٠ كتاب: الصلاة، باب: الإقعاء المكروه في الصلاة.\n(^٧) الحاكم ١/ ٢٧١ كتاب: الصلاة، عن سمرة بن جندب، قال: نهى رسول الله - ﷺ - أن يستوفز الرجل في صلاته. وقال: صحيح على شرط البخاري ولم يخرجاه.\n(^٨) رواه الترمذي (٢٨٣) كتاب: الصلاة، باب: الإقعاء المكروه في الصلاة.\n(^٩) رواه مسلم (٥٣٦) كتاب: المساجد، باب: جواز الإقعاء على العقبين.","vol":"7","page":242},{"text":"وابن عمر، وابن الزبير يقعون في الصلاة ويراهم الصحابة فلا ينكرونه (^١)، وعند الخلال: عن ابن مسعود قَالَ: هيئت عظام ابن آدم للسجود فاسجدوا حتىَّ تسجدوا عَلَى المرافق. وقد سلف. وقال أحمد: تركه الناس.\nافتراش السبع لا شك في كراهته واستحباب نقيضها، وهو التجنح الثابت في حديث ميمونة وغيره، والحكمة في ذَلِكَ أنه إِذَا جنح كان اعتماده على يديه، فيجب اعتماده عَلَى وجهه فلا يتأذى بملاقاة الأرض ولا يتشوش في الصلاة، بخلاف ما إِذَا بسط يديه؛ فإن اعتماده يكون عَلَى وجهه فيتأذى ولا يبدو وضح إبطيه كما كان يبدو من الشارع.\nوأما أثر ابن عباس السالف فلعله عند الازدحام؛ لأن المعروف عنه أن آدم بن علي صلى إلى جنبه فافترش ذراعيه، فقال: لا تفترش افتراش السبع وادعم على راحتيك وابد ضبعيك، فإذا فعلت ذَلِكَ سجد كل عضو منك (^٢)؛ فروي عنه الوجهان فيؤنس الأول.\n_________\n(^١) ذكره الطحاوي في \"المشكل\" كما في \"تحفة الأخيار\" ٢/ ٣٦٢ (١٠١٩) كتاب: الصلاة، باب: بيان مشكل ما روي عن رسول الله - ﷺ - في نهيه عن الإقعاء في الصلاة ما هو؟.\n(^٢) المعروف من حديث آدم بن عليّ أنه عن ابن عمر لا ابن عباس، فروى عبد الرزاق ٢/ ١٧٠ عن آدم بن عليّ، قال: رآني ابن عمر وأنا أصلي لا أتجافي عن الأرض بذراعي، فقال: يا ابن أخي لا تبسط بسط السبع وادْعم علي راحتيك .. الأثر. وقد روي مرفوعًا من حديث آدم بن عليّ عن ابن عمر عن رسول الله - ﷺ -: \"لا تبسط ذراعيك كبسط السبع .. \" الحديث، رواه ابن خزيمة ١/ ٣٢٥، وابن حبان ٥/ ٢٤٢، والحاكم ١/ ٢٢٧، وأبو نعيم في \"الحلية\" ٧/ ٢٢٧.\nقال الحاكم: صحيح لم يخرجاه","vol":"7","page":243},{"text":"ولا إعادة عند جميع العلماء على تارك ذَلِكَ لاختلاف السلف فيه كما مر.\nواختلف أصحابنا في تفسير الإقعاء المنهي عنه عَلَى ثلاثة أوجه:\nأصحها: أن يجلس على وركيه ناصبًا ركبتيه، وضَمَّ إليه أبو عبيد: أن يضع يديه عَلَى الأرض.\nوثانيها: أن يفرش رجليه ويضع إليتيه عَلَى عقبيه.\nوثالثها: أن يضع يديه عَلَى الأرض ويقعد عَلَى أطراف أصابعه، والصواب هو الأول والباقي غلط، وقد ثبت في \"صحيح مسلم\" أن الإقعاء سنة نبينا محمد عليه أفضل الصلاة والسلام (^١). وفسره العلماء مما قاله الثاني ونص عَلَى استحبابه إمامنا في البويطي والإملاء في الجلوس بين السجدتين (^٢).\nوالإقعاء ضربان: مكروه، وهو الأول، وغيره الثاني. وكذا بينه البيهقي في \"سننه\"، ثمَّ قَالَ: وأما حديث النهي عن عقبة الشيطان، فيحتمل أن يكون واردًا في الجلوس في التشهد الأخير؛ فلا منافاة (^٣).\n_________\n(^١) \"صحيح مسلم\" (٥٣٦) كتاب: المساجد، باب: جواز الإقعاء على القدمين، من حديث ابن عباس - ﵁ - أنه سئل عن الإقعاء، فقال: هي السنة. فقيل له: إنا لنراه جفاءً بالرجل، فقال: بل هي سنة نبيك - ﷺ -.\n(^٢) انظر: \"العزيز\" ١/ ٤٨١، \"المجموع\" ٣/ ٤١٥ - ٤١٧.\n(^٣) وحكى البيهقي عن أبي عبيدة أنه قال: الإقعاء: هو أن يلصق إليته بالأرض وينتصب على ساقه ويضع يديه بالأرض، وقال في موضع آخر: الإقعاء جلوس الإنسان على إليتيه ناصبًا فخذيه مثل إقعاء الكلب والسبع، وقال البيهقي: وهذا النوع من الإقعاء غير ما روينا عن ابن عباس وابن عمر، وهذا منهي عنه، وما روينا عن ابن عباس وابن عمر مسنون، وأما حديث أبي الجوزاء عن عائشة عن النبي - ﷺ - أنه كان ينهي عن عقب الشيطان، وكان يفرش رجله اليسرى وينصب رجله اليمنى، =","vol":"7","page":244},{"text":"وأغرب الجويني في \"التبصرة\" فقال: لا يجوز الإقعاء في الجلوس بين السجدتين إقعاء الكلب، قَالَ: وهو أن يجلس عَلَى قدميه، وهما منتصبتان (^١).\n_________\n= فيحتمل أن يكون واردًا في الجلوس للتشهد الأخير، فلا يكون منافيًا لما روينا عن ابن عباس وابن عمر في الجلوس بين السجدتين والله أعلم، انظر: \"السنن الكبرى\" ٢/ ١٢٠ كتاب: الصلاة، باب: الإقعاء المكروه في الصلاة.\n(^١) \"التبصرة\" ص ٣٦٥.","vol":"7","page":245},{"text":"<span data-type='title' id=toc-748>١٤٢ - باب مَنِ اسْتَوى قَاعِدًا فِي وِتْرٍ مِنْ صَلَاتِهِ ثُمَّ نَهَضَ</span>\n٨٢٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ قَالَ: أَخْبَرَنَا هُشَيْمٌ قَالَ: أَخْبَرَنَا خَالِدٌ الحَذَّاءُ، عَنْ أَبِي قِلَابَةَ قَالَ: أَخْبَرَنَا مَالِكُ بْنُ الحُوَيْرِثِ اللَّيْثِىُّ أَنَّهُ رَأَى النَّبِيَّ - ﷺ - يُصَلِّي، فَإِذَا كَانَ فِي وِتْرٍ مِنْ صَلَاتِهِ لَمْ يَنْهَضْ حَتَّى يَسْتَوِيَ قَاعِدًا. [فتح: ٢/ ٣٠٢]\nذكر فيه حديث مالك بن الحويرث أَنَّهُ رَأى النَّبِيَّ - ﷺ - يُصَلِّي، فَإذَا كَانَ فِي وِتْرٍ مِنْ صَلَاتِهِ لَمْ يَنْهَضْ حَتَّى يَسْتَوِيَ قَاعِدًا.\nهذا الحديث دال عَلَى ما ترجم لَهُ وهو جلسة الاستراحة، وقد أوضحنا الكلام عليها في باب: من صلى بالناس وهو لا يريد إلا أن يعلمهم (^١)، في الكلام عَلَى الحديث المذكور فراجعه من ثم.\nوقال ابن بطال: ذهب جمهور الفقهاء إلى ترك الأخذ بهذا الحديث وقالوا: ينهض عَلَى صدور قدميه ولا يجلس (^٢). روي ذَلِكَ عن ابن مسعود وابن عمر وابن عباس (^٣). وقال النعمان بن أبي عياش: أدركت غير واحد من الصحابة إِذَا رفع رأسه من السجدة في الركعة الأولى والثالثة قام كما هو ولم يجلس (^٤)، وكان النخعي يسرع القيام في ذَلِكَ.\nوقال الزهري: كان أشياخنا يقولون ذَلِكَ.\n_________\n(^١) سبق برقم (٦٧٧) كتاب: الأذان.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٣٧.\n(^٣) روى ذلك ابن أبي شيبة ١/ ٣٤٦ كتاب: الصلاة، باب: من كان ينهض على صدور قدميه.\n(^٤) انظر: المصدر السابق: ١/ ٣٤٧.","vol":"7","page":246},{"text":"قَالَ أبو الزناد: تلك السنة.\nوبه قَالَ مالك والثوري والكوفيون وأحمد وإسحاق. وقال أحمد بن حنبل: أكثر الأحاديث عَلَى هذا. وذكره عن عمر وعلي وعبد الله.\nوذهب الشافعي إلى الأخذ بهذا الحديث وقال: يقعد في وتر من صلاته ثمَّ ينهض (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٣٧، وانظر ما ذهب إليه الجمهور في: \"مختصر اختلاف العلماء\" ١/ ٢١٣، \"المبسوط\" ١/ ٢٣، \"عيون المجالس\" ١/ ٣١٤ - ٣١٥، \"التمهيد\" ٣/ ٢٢٩، واختلفت الرواية عن أحمد، فروي عنه أنه لا يجلس وهو اختيار الخرقي، والرواية الثانية أنه يجلس اختارها الخلال، وقال: رجع أبو عبد الله إلى هذا -أي ترك قوله بترك الجلوس، والمذهب أنه لا يجلس، انظر: \"الممتع\" ١/ ٤٤٢، \"المغني\" ٢/ ٢١٢ - ٢١٣، \"المبدع\" ١/ ٤٥٩، \"الإنصاف\" ٣/ ٥٢٤ - ٥٢٦، وعند الشافعية قولان، الأول: لا يجلس كالجمهور\nالثاني: يجلس وهو المذهب. قال النووي: مذهبنا الصحيح المشهور أنها مستحبة، انظر: \"الحاوي\" ٢/ ١٣١، \"حلية العلماء\" ٢/ ١٠٢ - ١٠٣، \"البيان\" ٢/ ٢٦٦، \"المجموع\" ٣/ ٤٢١، قال شيخ الإسلام ابن تيمية ﵀: جلسة الاستراحة قد ثبت في الصحيح أن النبي - ﷺ - جلسها؛ لكن تردد العلماء هل فعل ذلك من كبر السنن للحاجة، أو فعل ذلك لأنه من سنة الصلاة، فمن قال بالثاني استحبها كقول الشافعي، وأحمد في إحدى الروايتين.\nومن قال بالأول لم يستحبها إلا عند الحاجة، كقول أبي حنيفة ومالك، وأحمد في الرواية الأخرى. ومن فعلها لم ينكر عليه. وإن كان مأمومًا، لكون التأخر بمقدار ما ليس هو من التخلف المنهي عنه عند من يقول باستحبابها، وهل هذا إلا فعل في محل اجتهاد فإنه قد تعارض فعل هذِه السنة عنده، والمبادرة إلى موافقه الإمام فإن ذلك أولى من التخلف. لكنه يسير، فصار مثل ما إذا قام من التشهد الأول قبل أن يكمله المأموم، والمأموم يرى أنه مستحب، أو مثل أن يسلم وقد بقي عليه يسير من الدعاء، هل يسلم أو يتمه؟ ومثل هذِه المسائل هي من مسائل الاجتهاد، والأقوى أن متابعة الإمام أولى من التخلف، لفعل مستحب، والله أعلم، \"مجموع الفتاوى\" ٢٢/ ٤٥١ - ٤٥٢.","vol":"7","page":247},{"text":"قَالَ الطحاوي: حجة الجماعة عَلَى الشافعي: حديث عطاء عن ابن عباس أن سهلًا الساعدي كان في مجلس فيه أبوه -وكان من أصحاب النبي - ﷺ -- وفي المجلس أبو هريرة وأبو أسيد وأبو حميد الساعدي والأنصار؛ وأنهم تذاكروا الصلاة. قَالَ أبو حميد: أنا أعلمكم بصلاة رسول الله. قالوا: فأرنا. فقام يصلي فكبر ورفع يديه في أول التكبير، ثمَّ ذكر حديثًا طويلًا فيه: أنه لما رفع رأسه من السجدة الثانية من الركعة الأولى قام ولم يتورك، فلما جاء هذا الحديث كما ذكرنا وخالف حديث مالك بن الحويرث احتمل أن يكون ما فعله - ﷺ - فيه لعلة كانت به فقعد من أجلها لا لأن ذَلِكَ من سنة الصلاة، فلما كان ابن عمر يتربع في الصلاة، فلما سُئِلَ عن ذَلِكَ قَالَ: إن رجلاي لا تحملاني؛ فكذلك احتمل أن يكون ما فعله - ﷺ - من القعود كان لعلة أصابته حتَّى لا يضاد حديث مالك بن الحويرث، وهذا أولى بنا من حمل ما روي عنه عَلَى التنافي والتضاد.\nوحديث أبي حميد أيضًا حكاه بحضرة جماعة من الصحابة فلم ينكر ذَلِكَ أحد منهم، فدل أن ما عندهم في ذَلِكَ غير مخالف لما حكاه لهم في حديث مالك بن الحويرث من قول (أيوب) (^١) أن ما كان عمرو بن سَلِمة يفعله من ذَلِكَ لم ير الناس يفعلونه، وهو قَدْ رأى جماعة من جلة التابعين، فذلك حجة في دفع حديث مالك بن الحويرث أن يكون سنة.\nثمَّ إن النظر يوافق ما رواه أبو حميد وذلك أنا رأينا الرجل إِذَا خرج في صلاته من حال إلى حال استأنف ذكرًا، من ذَلِكَ إنا رأيناه إِذَا أراد\n_________\n(^١) في الأصل: أبي أيوب والمثبت من \"شرح معاني الآثار\" ٤/ ٣٥٥.","vol":"7","page":248},{"text":"الركوع كبر وخر راكعًا، وإذا رفع رأسه من الركوع قَالَ: سمع الله لمن حمده. وإذا خر من القيام إلى السجود كبر، وإذا رفع رأسه كبر، وإذا عاد إلى السجود كبر، وإذا رفع رأسه لم يكبر من بعد رفع رأسه إلى أن يستوي قائمًا غير تكبيرة واحدة، فدل ذَلِكَ أنه ليس بين سجوده وقيامه جلوس، ولو كان بينهما جلوس لاحتاج إلى أن يكون يكبر بعد رفعه رأسه من السجود للدخول في ذَلِكَ الجلوس، ولاحتاج إلى تكبيرة أخرى إِذَا نهض للقيام، فلما لم يؤمر بذلك ثبت أن لا قعود بين الرفع من السجدة الأخيرة والقيام إلى الركعة التي بعدها؛ ليكون ذَلِكَ وحكم سائر الصلاة مؤتلفًا غير مختلف (^١). هذا آخر كلامه.\nونفيه إياها في حديث أبي حميد عجيب بل هي ثابتة فيه، بل هي ثابتة في البخاري في حديث المسيء صلاته، كما ستعلمه في كتاب الاستئذان في باب: من رد فقال: عليكم السلام (^٢). وقد أسلفنا ذَلِكَ في الموضع السالف فاستفده.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٤/ ٣٥٤ - ٣٥٥ كتاب: الزيادات، باب: ما يفعله المصلي بعد رفعه من السجدة الأخيرة من الركعة الأولى.\n(^٢) سيأتي برقم (٦٢٥١).","vol":"7","page":249},{"text":"<span data-type='title' id=toc-749>١٤٣ - باب كَيْفَ يَعْتَمِدُ عَلَى الأَرْضِ إِذَا قَامَ مِنَ الرَّكْعَةِ</span>؟\n٨٢٤ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ قَالَ: حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ قَالَ: جَاءَنَا مَالِكُ بْنُ الحُوَيْرِثِ فَصَلَّى بِنَا فِي مَسْجِدِنَا، هَذَا فَقَالَ: إِنِّي لأُصَلِّي بِكُمْ، وَمَا أُرِيدُ الصَّلَاةَ، وَلَكِنْ أُرِيدُ أَنْ أُرِيَكُمْ كَيْفَ رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي. قَالَ أَيُّوبُ: فَقُلْتُ لأَبِي قِلَابَةَ وَكَيْفَ كَانَتْ صَلَاتُهُ؟ قَالَ: مِثْلَ صَلَاةِ شَيْخِنَا هَذَا -يَعْنِى عَمْرَو بْنَ سَلِمَةَ- قَالَ أَيُّوبُ: وَكَانَ ذَلِكَ الشَّيْخُ يُتِمُّ التَّكْبِيرَ، وَإِذَا رَفَعَ رَأْسَهُ عَنِ السَّجْدَةِ الثَّانِيَةِ جَلَسَ وَاعْتَمَدَ عَلَى الأَرْضِ، ثُمَّ قَامَ. [انظر: ٦٧٧ - فتح: ٢/ ٣٠٣]\nذكر فيه حديث مالك بن الحويرث أيضًا، في آخره: وإِذَا رَفَعَ رَأسَهُ عَنِ السَّجْدَةِ الثَّانيَةِ جَلَسَ وَاعْتَمَدَ عَلَى الأَرْضِ، ثُمَّ قَامَ.\nهذا الحديث سلف أيضًا هناك.\nواختلف العلماء في اعتماد الرجل عَلَى يديه عند القيام، فروي عن ابن عمر أنه كان يعتمد عَلَى يديه إِذَا أراد القيام (^١)، وروي مثله عن مكحول وعطاء ومسروق والحسن، وهو قول الشافعي وأحمد.\nوالحجة لهم هذا الحديث (^٢)، وأجازه مالك في \"العتبية\" ثمَّ كرهه (^٣).\n_________\n(^١) رواه ابن المنذر في \"الأوسط\" ٣/ ١٩٩ (١٥٠٨).\n(^٢) \"الأم\" ١/ ١٠١، \"الحاوي\" ٢/ ١٣١، أما ما ذكره عن أحمد ففيه نظر؛ لأن مذهب أحمد أنه يعتمد على صدور قدميه عند القيام من السجود، لكنه أجاز للرجل أن يعتمد على يديه إذا كان شيخًا كبيرًا أو لضعف أو لمرض، انظر: \"المغني\" ٢/ ٢١٣ - ٢١٤، \"الممتع\" ١/ ٤٤٣، \"المبدع\" ١/ ٤٥٩.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٨٦.","vol":"7","page":250},{"text":"ورأت طائفة أن لا يعتمد عَلَى يديه إلا إِذَا كان شيخًا كبيرًا أو ضعيفًا، وروي ذَلِكَ عن علي، وبه قَالَ النخعي والثوري، وكره الاعتماد ابن سيرين (^١).\nوقال الشافعي: كان عمر وعلي وأصحاب رسول الله - ﷺ - ينهضون في الصلاة عَلَى صدور أقدامهم، وعن ابن مسعود مثله.\n_________\n(^١) انظر: \"الأوسط\" ٣/ ١٩٩ - ٢٠٠.","vol":"7","page":251},{"text":"<span data-type='title' id=toc-750>١٤٤ - باب يُكَبِّرُ وَهْوَ يَنْهَضُ مِنَ السَّجْدَتَيْنِ</span>\nوَكَانَ ابن الزُّبَيْرِ يُكَبِّرُ فِي نَهْضَتِهِ.\n\n٨٢٥ - حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ قَالَ: حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ سَعِيدِ بْنِ الحَارِثِ قَالَ: صَلَّى لَنَا أَبُو سَعِيدٍ فَجَهَرَ بِالتَّكْبِيرِ حِينَ رَفَعَ رَأْسَهُ مِنَ السُّجُودِ، وَحِينَ سَجَدَ، وَحِينَ رَفَعَ، وَحِينَ قَامَ مِنَ الرَّكْعَتَيْنِ وَقَالَ: هَكَذَا رَأَيْتُ النَّبِيَّ - ﷺ -. [فتح: ٢/ ٣٠٣]\n\n٨٢٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ قَالَ: حَدَّثَنَا غَيْلَانُ بْنُ جَرِيرٍ، عَنْ مُطَرِّفٍ قَالَ: صَلَّيْتُ أَنَا وَعِمْرَانُ صَلَاةً خَلْفَ عَلِيِّ بْنِ أَبِي طَالِبٍ - ﵁ -، فَكَانَ إِذَا سَجَدَ كَبَّرَ، وَإِذَا رَفَعَ كَبَّرَ، وَإِذَا نَهَضَ مِنَ الرَّكْعَتَيْنِ كَبَّرَ، فَلَمَّا سَلَّمَ أَخَذَ عِمْرَانُ بِيَدِي فَقَالَ: لَقَدْ صَلَّى بِنَا هَذَا صَلَاةَ مُحَمَّدٍ - ﷺ -. أَوْ قَالَ: لَقَدْ ذَكَّرَنِي هَذَا صَلَاةَ مُحَمَّدٍ - ﷺ -. [انظر: ٧٨٤ - مسلم: ٣٩٣ - فتح ٢/ ٣٠٣]\nهذا الأثر أخرجه ابن أبي شيبة، عن عبد الوهاب الثقفي، عن ابن\nجريج، عن عمرو بن دينار أن ابن الزبير كان يكبر لنهضته (^١).\nثمَّ ذكر البخاري بعده حديثين:\nأحدهما:\nحديث سعيد بن الحارث قَالَ: صَلَّى لَنَا أَبُو سَعِيدٍ فَجَهَرَ بِالتَّكْبِيرِ حِينَ رَفَعَ رَأْسَهُ مِنَ السُّجُودِ، وَحِينَ سَجَدَ، وَحِينَ رَفَعَ، وَحِينَ قَامَ مِنَ الرَّكْعَتَيْنِ، وَقَالَ: هَكَذَا رَأَيْتُ النَبِيَّ - ﷺ -.\nوهو من أفراده عن أصحاب الكتب، وطوله الإسماعيلي وفيه: اشتكى أبو هريرة أو غاب، فصلى أبو سعيد. الحديث.\n_________\n(^١) ابن أبي شيبة ١/ ٢١٧ (٢٤٨٩) كتاب: الصلوات، باب: من كان يتم التكبير ولا ينقصه في كل رفع وخفض.","vol":"7","page":252},{"text":"وذكر الحميدي في \"جمعه\" أن البرقاني خرجه في \"صحيحه\" بلفظ: إن الناس قد اختلفوا في صلاتك (^١).\nوفي سياق القصة دلالة أن أبا هريرة كان يصلي خلاف هذِه الصلاة، وينظر روايته السالفة في باب: إتمام التكبير: كان يصلي بهم ويكبر كلما خفض ورفع (^٢). فإنها مخالفة لذلك.\nالحديث الثاني: حديث عمران.\nوقد سلف في باب إتمام التكبير في الركوع (^٣)، وأن مذاهب أكثر العلماء أن التكبير في القيام من الركعتين مع قيامه كسائر تكبير الصلاة، التكبير في حال الخفض والرفع عَلَى ما جاء في حديث هذا الباب، واختلف فيه قول مالك، فروى ابن وهب عنه أنه قَالَ: إن كبر بعد استوائه فهو أحب إلي، وإن كبر في نهوضه بعد ما يفارق الأرض فهو في سعة.\nوذكر في \"الموطأ\" عن أبي هريرة وجابر وابن عمر أنهم كانوا يكبرون في حال قيامهم (^٤). وقال في \"المدونة\": لا يكبر حتَّى يستوي قائمًا (^٥)، ويحتمل أن يكون وجه هذِه الرواية إجماعهم عَلَى أن تكبير افتتاح الصلاة هو بعد القيام فشبه القيام إلى الثنتين الباقيتين بالقيام في أول الصلاة والله أعلم إذ كان فرض الصلاة ركعتين ركعتين ثمَّ زيد فيها ركعتان، فجعل افتتاح الركعتين المزيدتين كافتتاح المزيدة عليهما، وقوله الذي وافق فيه الجماعة أولى، وهو الذي تشهد لَهُ الآثار.\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ٤٦١ (١٧٩٣).\n(^٢) سبق رقم (٧٨٥) كتاب: الأذان.\n(^٣) سبق رقم (٧٨٤) كتاب: الأذان.\n(^٤) \"الموطأ\" ١/ ٧٠ - ٨١ كتاب: الصلاة، باب: افتتاح الصلاة والتكبير في كل خفض ورفع.\n(^٥) \"المدونة الكبرى\" ١/ ٧٢.","vol":"7","page":253},{"text":"<span data-type='title' id=toc-751>١٤٥ - باب سُنَّةِ الجُلُوسِ فِي التَّشَهُّدِ</span>\nوَكَانَتْ أُمُّ الدَّرْداءِ تَجْلِسُ فِي صَلَاتِهَا جِلْسَةَ الرَّجُلِ، وَكَانَتْ فَقِيهَةً.\n\n٨٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّهُ أَخْبَرَهُ أَنَّهُ كَانَ يَرَى عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يَتَرَبَّعُ فِي الصَّلَاةِ إِذَا جَلَسَ، فَفَعَلْتُهُ وَأَنَا يَوْمَئِذٍ حَدِيثُ السِّنِّ، فَنَهَانِي عَبْدُ اللهِ بْنُ عُمَرَ وَقَالَ: إِنَّمَا سُنَّةُ الصَّلَاةِ أَنْ تَنْصِبَ رِجْلَكَ اليُمْنَى وَتَثْنِيَ اليُسْرَى. فَقُلْتُ: إِنَّكَ تَفْعَلُ ذَلِكَ! فَقَالَ: إِنَّ رِجْلَيَّ لَا تَحْمِلَانِي. [فتح: ٢/ ٣٠٥]\n\n٨٢٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ خَالِدٍ، عَنْ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ.\nوَحَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، وَيَزِيدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ أَنَّهُ كَانَ جَالِسًا مَعَ نَفَرٍ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -، فَذَكَرْنَا صَلَاةَ النَّبِيِّ - ﷺ -، فَقَالَ أَبُو حُمَيْدٍ السَّاعِدِيُّ: أَنَا كُنْتُ أَحْفَظَكُمْ لِصَلَاةِ رَسُولِ اللهِ - ﷺ -، رَأَيْتُهُ إِذَا كَبَّرَ جَعَلَ يَدَيْهِ حِذَاءَ مَنْكِبَيْهِ، وَإِذَا رَكَعَ أَمْكَنَ يَدَيْهِ مِنْ رُكْبَتَيْهِ، ثُمَّ هَصَرَ ظَهْرَهُ، فَإِذَا رَفَعَ رَأْسَهُ اسْتَوَى حَتَّى يَعُودَ كُلُّ فَقَارٍ مَكَانَهُ، فَإِذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلَا قَابِضِهِمَا، وَاسْتَقْبَلَ بِأَطْرَافِ أَصَابِعِ رِجْلَيْهِ القِبْلَةَ، فَإِذَا جَلَسَ فِي الرَّكْعَتَيْنِ جَلَسَ عَلَى رِجْلِهِ اليُسْرَى وَنَصَبَ اليُمْنَى، وَإِذَا جَلَسَ فِي الرَّكْعَةِ الآخِرَةِ قَدَّمَ رِجْلَهُ اليُسْرَى وَنَصَبَ الأُخْرَى وَقَعَدَ عَلَى مَقْعَدَتِهِ.\nوَسَمِعَ اللَّيْثُ يَزِيدَ بْنَ أَبِي حَبِيبٍ، وَيَزِيدُ مِنْ مُحَمَّدِ بْنِ حَلْحَلَةَ، وَابْنُ حَلْحَلَةَ مِنَ ابْنِ عَطَاءٍ. قَالَ أَبُو صَالِحٍ، عَنِ اللَّيْثِ: كُلُّ فَقَارٍ. وَقَالَ ابْنُ المُبَارَكِ، عَنْ يَحْيَى بْنِ أَيُّوبَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، أَنَّ مُحَمَّدَ بْنَ عَمْرٍو حَدَّثَهُ: كُلُّ فَقَارٍ. [فتح: ٢/ ٣٠٥]\nوهذا الأثر رواه ابن أبي شيبة، عن وكيع، عن ثور، عن مكحول أن","vol":"7","page":254},{"text":"أم الدرداء كانت تجلس في الصلاة بجلسة الرجل (^١).\nوقوله: (وكانت فقيهة). الظاهر أنه من قول البخاري وكان أنس أيضًا يقول ذَلِكَ، وبه قَالَ النخعي، ومالك (^٢). وروي عن مالك أنها تجلس على وركها الأيسر، ثمَّ تضع فخذها الأيمن عَلَى الأيسر وتضم بعضها إلى بعض قَدْر طاقتها، ولا تفرج في ركوع ولا سجود ولا جلوس بخلاف الرجل (^٣).\nوقالت طائفة: تجلس كيف شاءت إِذَا تجمعت، منهم عطاء والشعبي والحنفيون (^٤) والشافعيون (^٥)، وكانت صفية تصلي متربعة، ونساء ابن عمر كن يفعلنه.\nوقال بعض السلف: كن النساء يؤمرن أن يتربعن إِذَا جلسن في الصلاة ولا يجلسن جلوس الرجل عَلَى أوراكهن فتتقي أن يكون منهن الشيء. وقال الشعبي تجلس كيف تيسر. وقاله جماعة وعطاء، ذكره ابن أبي شيبة (^٦).\nوأم الدرداء اسمها: هجيمة. وقيل: جهيمة. وقيل: جهانة بنت حيي الوصابية، وهي الصغرى، حجت سنة إحدى وثمانين، خطبها معاوية، لا صحبة لها (^٧).\n_________\n(^١) ابن أبي شيبة ١/ ٢٤٢ (٢٧٨٥) كتاب: الصلوات، باب: في المرأة كيف تجلس في الصلاة.\n(^٢) \"المدونة\" ١/ ٧٤.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ١٨٦ - ١٨٧.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٢١٢.\n(^٥) \"الأم\" ١/ ١٠٠.\n(^٦) رواه ابن أبي شيبة ١/ ٢٤٣.\n(^٧) الحميرية الدمشقية، اشتهرت بالعلم والعمل والزهد، وقال مكحول: كانت أم الدرداء فقيهة. روت عن أبي الدرداء، وروى لها الجماعة. انظر: \"الجرح =","vol":"7","page":255},{"text":"أما أم الدرداء الكبرى فهي خيرة بنت أبي حدرد الأسلمي، نزلت الشام وتوفيت في إمرة عثمان (^١).\nو(الِجلسة) -بكسر الجيم-: الحالة التي يكون عليها الجالس. قَالَ ابن التين: وكذا رويناه. ثمَّ ذكر البخاري بعد ذَلِكَ حديث ابن عمر وحديث أبي حميد. أما حديث ابن عمر فرواه مالك عن عبد الرحمن ابن القاسم عن عبد الله بن عبد الله أنه كان ير عبد الله بن عمريتربع في الصلاة ففعلته -وأنا يومئذ حديث السن- فنهاني عبد الله بن عمر، وقال: إنها سنة الصلاة أن تنصب رجلك اليمنى وتثني رجلك اليسرى فقلت: إنك تفعل ذلك، قال: إن رجليَّ لا تحملاني (^٢).\nوللنسائي: من سنة الصلاة أن تنصب القدم اليمنى واستقبالك بأصابعها القبلة، والجلوس عَلَى اليسرى (^٣).\nوفي رواية: من سنة الصلاة أن تضجع رجلك اليسرى وتنصب اليمنى (^٤).\nوللبيهقي: من حديث مالك عن يحيى بن سعيد، عن القاسم بن\nمحمد كان إِذَا جلس في التشهد نصب رجله اليمنى وثنى اليسرى، وجلس عَلَى وركه اليسرى، ولم يجلس عَلَى قدمه ثمَّ قَالَ: أراني\n_________\n= والتعديل\" ٩/ ٤٦٣ (٢٣٧٢)، \"تهذيب الكمال\" ٣٥/ ٣٥٢ (٧٩٧٤)، \"سير أعلام النبلاء\" ٤/ ٢٧٧ (١٠٠).\n(^١) انظر: \"معرفة الصحابة\" ٦/ ٣٣٢٢ (٣٨٦٤)، \"الاستيعاب\" ٤/ ٤٨٨ (٣٥٨٤)، \"أسد الغابة\" ٧/ ١٠٠ (٦٨٩٤)، \"الإصابة\" ٤/ ٢٩٥ (٣٨٦).\n(^٢) \"الموطأ\" ص ٧٧ كتاب: الجمعة، باب: العمل في الجلوس في الصلاة.\n(^٣) النسائي ٢/ ٢٣٦ كتاب: الافتتاح، باب: الاستقبال بأطراف أصابع القدم القبة عند القعود للتشهد، والحديث صححه الألباني في \"صحيح النسائي\".\n(^٤) النسائي ٢/ ٢٣٥ كتاب: الافتتاح، باب: كيف الجلوس للتشهد الأول؟.","vol":"7","page":256},{"text":"عبد الله بن عبد الله بن عمر وحَدَّثَنِي أن أباه كان يفعل ذَلِكَ (^١).\nوللإسماعيلي: مالك عن عبد الرحمن بن القاسم عن أبيه عبد الله، وكذا رواه ابن نافع، والأكثرون عن القعنبي فقالوا: عن أبيه. وفي \"الموطآت\" للدارقطني: وقال عبد الرزاق، عن مالك: صلى ابن عمر متربعًا ففعلت. الحديث.\nوقول ابن عمر: (إن رجلاي لا تحملاني) يريد أنه كان فُدِعَ بخيبر فلم يقدر عَلَى أكثر مما فعل.\nوقوله: (رجلاي). قَالَ ابن التين: كذا روي ويُحتمل وجهان: أن تكون (أن) بمعنى نعم. كقوله:\nويقلن شيب قَدْ علاك … وقد كبرت، فقلت: إنه\nويحتمل أن يريد ما ذكر عن بعض العرب أن التثنية عَلَى صفة واحدة في حال الرفع والنصبِ والجر، كقوله تعالى: ﴿إِنْ هَذَانِ لَسَاحِرَانِ﴾ [طه:٦٣].\nوقوله:\nإن أباها وأبا أباها … قَدْ بلغا في المجد غايتاها\nولم يقل: غايتيها. وليس هناك ضرورة شعر.\nوهذا الحديث من المسند؛ لأن الصحابي إِذَا قَالَ سنة فإنما يريد سنة النبي - ﷺ -، ولا يرد عَلَى ذَلِكَ قول عليّ لما حلف الوليد بن عقبة: جلد رسول الله - ﷺ - كذا، وجلد أبو بكر كذا، وكلٌّ سنة (^٢)؛ لأنه أراد بالنسبة إلى فعل أبي بكر: الطريقة.\n_________\n(^١) البيهقي ٢/ ١٣١ كتاب: الصلاة، باب: كيف يضع يديه على فخذيه؟.\n(^٢) رواه مسلم (١٧٠٧).","vol":"7","page":257},{"text":"وقول ابن عمر: (سنة الصلاة أن تنصب رجلك اليمنى وتثني اليسرى). هي صفة جلوس الصلاة عند مالك (^١).\nالحديث الثاني:\nحديث أبي حميد أخرجه عن يَحْيَى عن بُكَيْرٍ ثنا اللَّيْثُ، عَنْ خَالِدٍ بن يزيد، عَنْ سَعِيدٍ يعني ابن أبي هلال، عَنْ مُحَمَّد بْنِ عَمْرِو بْنِ حَلْحَلَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ. قال: وحدثني اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، وَيزِيدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ، عَنْ مُحَمَّدِ ابْنِ عَمْرِو بْنِ عَطَاءٍ أَنَّهُ كَانَ جَالِسًا مَعَ نَفَرٍ مِنْ أَصْحَابِ النَّبِيِّﷺ -، فَذَكَرْنَا صَلَاةَ رسول الله - ﷺ -، فَقَالَ أَبُو حُمَيْدٍ السَّاعِدِيُّ: أَنَا كُنْتُ أَحْفَظَكُمْ لِصَلَاةِ رَسُولِ اللهِ - ﷺ -، رَأَيْتُهُ إِذَا كَبَّرَ جَعَلَ يَدَيْهِ حِذَاءَ مَنْكِبَيْهِ، وَإِذَا رَكَعَ أَمْكَنَ يَدَيْهِ مِنْ رُكْبَتَيْهِ، ثُمَّ هَصَرَ ظَهْرَهُ، فَإِذَا رَفَعَ رَأُسَهُ اسْتَوى حَتَّى يَعُودَ كُلُّ فَقَارٍ مَكَانَهُ، فَإذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلَا قَابِضِهِمَا، وَاسْتَقْبَلَ بِأَطْرَافِ أَصَابعِ رِجْلَيْهِ القِبْلَةَ، فَإِذَا جَلَسَ فِي الرَّكْعَتَيْنِ جَلَسَ عَلَى رِجْلِهِ اليُسْرى وَنَصَبَ اليُمْنَى فإذا جلس فِي الركعتين جلس على رجله اليسرى، ونصب الأخرى وقعد على مقعدته، وفي نسخة: وإِذَا جَلَسَ فِي الرَّكْعَةِ الأخيرة قَدَّمَ رِجْلَهُ اليُسْرى وَنَصَبَ الأُخْرى.\nقال أبو عبد الله: وَسَمِعَ اللَّيْثُ يَزِيدَ بْنَ أَبِي حَبِيبٍ، وَيزِيدُ مِنْ مُحَمَّدِ ابْنِ عمر بن حَلْحَلَةَ، وَابْنُ حَلْحَلَةَ عن عَطَاءٍ. قَالَ أَبُو صَالِحٍ، عَنِ اللَّيْثِ: كُلُّ فَقَارٍ. وَقَالَ ابن المُبَارَكِ، عَنْ يَحْيَى بْنِ أَيُّوبَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، أَنَّ مُحَمَّدَ بْنَ عَمْرٍو حَدَّثهُ: كُلُّ فَقَارٍ.\n_________\n(^١) \"المدونة\" ١/ ٧٤.","vol":"7","page":258},{"text":"الشرح:\nتعليق أبي صالح عن الليث رواه الطبراني في أكبر معاجمه: ثنا مطلب بن شعيب الأزدي، ثنا عبد الله بن صالح، حَدَّثَنِي الليث، عن يزيد بن محمد القرشي ويزيد بن أبي حبيب، فذكره.\nوأخرجه ابن خزيمة من حديث سهل بن سعد وأبي حميد وأبي أسيد الساعدي (^١)، وفي لفظ عبد الحميد: وفيهم أبو قتادة (^٢). واعترض ابن القطان فقال: أبو قتادة مات زمن علي، وسن محمد بن عمرو نقص من إدراك ذَلِكَ، وقد قيل في وفاة أبي قتادة: سنة أربع وخمسين ولم يصح (^٣).\nقُلْتُ: محمد بن عمرو سمع أبا قتادة كما صرح به ابن حبان في \"ثقاته\" (^٤)، وما ضعفه في وفاته هو ما ذكره البخاري والترمذي وخلائق.\nو(الفقار) بفتح الفاء وكسرها كما سلف، وصوب ابن قرقول الفتح، وقول أبي صالح عن الليث: كل قفار بتقديم القاف، كذا للأصيلي كما ذكره ابن قرقول، وعند ابن السكن بكسر الفاء ولغيرهما فتحها، وصححه ابن التين وقال: إنه الذي رويناه، قَالَ: ورواية أبي صالح: قفار، بسبق القاف وكسرها، وليس ببين، وإنما الفقار جمع فقر (^٥)، وهي الفقار.\n_________\n(^١) رواه ابن خزيمة ١/ ٢٩٨ (٥٨٩) كتاب: الصلاة، باب: الاعتدال في الركوع والتجافي ووضع اليدين على الركبتين.\n(^٢) المصدر السابق رقم (٥٨٨).\n(^٣) \"بيان الوهم والإيهام\" ٢/ ٤٦١ - ٤٦٢ (٤٦٢).\n(^٤) \"ثقات ابن حبان\" ٥/ ٣٦٨.\n(^٥) ضبطها الناسخ بإسكان القاف وفتحها وعلم على الكلمة (معًا) يعني: بالسكون والتحريك.","vol":"7","page":259},{"text":"واختلف العلماء في صفة الجلوس في الصلاة، فذهب قوم إلى حديث ابن عمر وقالوا: سنة الجلوس في الصلاة كلها وبين السجدتين أن ينصب رجله اليمنى، ويثني اليسرى، ويقعد على وركه الأيسر حتىَّ يستوي قاعدًا. هذا قول مالك (^١)، وروي عن النخعي وابن سيرين.\nوذهب آخرون إلى حديث أبي حميد وقالوا: إنما القعود في آخر الصلاة، فكما قَالَ أهل المقالة الأولى لأن الجلسة الآخرة فيه متقاربة كما قَالَ ابن عمر، وأما الأولى فعلى الرجل اليسرى على ما في حديث أبي حميد، هذا قول الشافعي وأحمد وإسحاق، وعن أحمد: يفترش في الثانية ويتورك في آخر الرباعية (^٢).\nوذهب الثوري والكوفيون في الجلوس كله إلى الجلسة الأولى من حديث أبي حميد، وهو الافتراش (^٣).\nحجة الأولين قول ابن عمر: \"إن ذَلِكَ سنة الصلاة\". وهو مرفوع كما سلف.\nوحجة الثانية حديث أبي حميد كما سلف ولم ينكر عليه، فدل عَلَى أنه السنة.\nوحجة الثالثة حديث وائل بن حجر أنه - ﷺ - كان إِذَا جلس في الصلاة فرش رجله اليسرى ثمَّ قعد عليها (^٤)، وجمع بعضهم بأن هذِه أحوال\n_________\n(^١) \"المدونة\" ١/ ٧٤، \"التمهيد\" ٣/ ٢٢٣.\n(^٢) انظر: \"الأم\" ١/ ٧٢، \"اختلاف الفقهاء\" ص ١٣٨، \"البيان\" ٢/ ٢٣٠، \"لتحقيق\" ٣/ ١٦٨ - ١٦٩، \"المغني\" ٢/ ٢٢٥.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢١٢، \"المبسوط\" ١/ ٢٤.\n(^٤) رواه أبو داود (٩٥٧)، والترمذي (٢٩٢).\nوصححه الألباني في \"صحيح أبي داود\" (٧١٦، ٨٨٤).","vol":"7","page":260},{"text":"جائزة كلها، وقد روي عن جماعة من السلف أنهم كانوا يقعدون متربعين في الصلاة، كما كان يفعل ابن عمر منهم ابن عباس وأنس، وفعله سالم وعطاء وابن سيرين ومجاهد، وأجازه الحسن في النافلة (^١)، وكرهه ابن مسعود وقال: لأن أصلي على رضفتين أحبُّ إلى من أن أتربع في الصلاة، وكرهه الحسن والحكم (^٢)، وحكمه التفرقة بين الجلوس أنه أقرب إلى تذكر الصلاة وعدم اشتباه عدد الركعات، ولأن الأول بعضه حركة بخلاف الثاني، وليتوقر للدعاء، ولأن المسبوق إِذَا رآه علم في أي التشهدين هو.\nقَالَ الشافعي: حديث أبي حميد صريح في التفرقة بينهما، وبقية الأحاديث مطلقة فيجب حملها عليه، فمن روى التورك أراد الآخر ومن روى الافتراش أراد الأول (^٣).\nوقول أبي حميد: (أنا كنت أحفظكم لصلاة رسول الله - ﷺ -). فيه جواز ذَلِكَ للعالم ليؤكد ذَلِكَ عند سامعه لما في التعليم من الأجر.\nوقوله: (كنت). يعني: فيما مضى وما يأتي، فيصف نفسه بالعناية لهذا الأمر وتحفظه عليه (^٤).\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة ٢/ ٣٢ كتاب: الصلوات، باب: من رخصَّ في التربع في الصلاة.\n(^٢) رواه ابن أبي شيبة ٢/ ٣٣ كتاب: الصلوات، باب: من كره التربع في الصلاة.\n(^٣) انظر: \"المجموع\" ٣/ ٤٣١.\n(^٤) جاء عند نهاية الباب في الأصل: ثم بلغ في التاسع بعد الستين، كتبه مؤلفه.","vol":"7","page":261},{"text":"<span data-type='title' id=toc-752>١٤٦ - باب مَنْ لَمْ يَرَ التَّشَهُّدَ الأَوَّلَ وَاجِبًا؛ لأَنَّ النَّبِيَّ - ﷺ - قَامَ مِنَ الرَّكْعَتَين وَلَمْ يَرْجِعْ</span>\n٨٢٩ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ هُرْمُزَ -مَوْلَى بَنِي عَبْدِ المُطَّلِبِ، وَقَالَ مَرَّةً: مَوْلَى رَبِيعَةَ بْنِ الحَارِثِ- أَنَّ عَبْدَ اللهِ ابْنَ بُحَيْنَةَ -وَهْوَ مِنْ أَزْدِ شَنُوءَةَ، وَهْوَ حَلِيفٌ لِبَنِي عَبْدِ مَنَافٍ، وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -. أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِهِمُ الظُّهْرَ فَقَامَ فِي الرَّكْعَتَيْنِ الأُولَيَيْنِ لَمْ يَجْلِسْ، فَقَامَ النَّاسُ مَعَهُ حَتَّى إِذَا قَضَى الصَّلَاةَ، وَانْتَظَرَ النَّاسُ تَسْلِيمَهُ، كَبَّرَ وَهْوَ جَالِسٌ، فَسَجَدَ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ ثُمَّ سَلَّمَ. [٨٣٠، ١٢٢٤، ١٢٢٥، ١٢٣٠، ٦٦٧٠ - مسلم: ٥٧٠ - فتح: ٢/ ٣٠٩]\nذكر فيه حديث الزهري عن عبد الرحمن بن هرمز مَوْلَى بَنِي عَبْدِ المُطَّلِبِ، وَقَالَ مَرَّةً: مَوْلَى رَبِيعَةَ بْنِ الحَارِثِ -أن عَبْدَ اللهِ ابن بُحَيْنَةَ- وَهْوَ مِنْ أَزْدِ شَنُوءَةَ، حَلِيفٌ لِبَنِي عَبْدِ مَنَافٍ، أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِهِمُ الظُّهْرَ فَقَامَ فِي الرَّكْعَتَيْنِ الأُولَيَيْنِ ولَمْ يَجْلِسْ، فَقَامَ النَّاسُ مَعَهُ حَتَّى إِذَا قَضَى الصَّلَاةَ، وَانْتَظَرَ النَّاسُ تَسْلِيمَهُ، كَبَّرَ وَهْوَ جَالسٌ، فَسَجَدَ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلَّمَ ثُمَّ سَلَّمَ.\nهذا الحديث أخرجه مسلم أيضًا والأربعة (^١) وترجم لَهُ عَقَبهُ باب: التشهد في الأولى وباب: إِذَا حنث ناسيًا من الأيمان والنذور (^٢). وعند مسلم: وقال الليث، عن ابن شهاب: قام في صلاة الظهر وعليه جلوس، فلما أتم صلاته سجد سجدتين يكبر في كل سجدة وهو جالس قبل أن يسلم، وسجدهما الناس معه مكان ما نسي من الجلوس.\n_________\n(^١) رواه مسلم (٥٧٠) كتاب: المساجد، باب: السهو في الصلاة والسجود له، أبو داود (١٠٣٤)، والترمذي (٣٩١)، والنسائي ٣/ ٢٠٠١٩، وابن ماجه (١٢٠٧).\n(^٢) سيأتي برقم (٦٦٧٠).","vol":"7","page":262},{"text":"قَالَ النووي في \"شرح مسلم\": قوله: حليف بني عبد المطلب. كذا وقع في مسلم، والذي ذكره ابن سعد (^١) وغيره أنه حليف بني المطلب بن عبد مناف (^٢)، وكان جده حالف المطلب بن عبد مناف (^٣). هذا كلامه، وكأنه اعتقد أن هذا ينصرف إلى ابن بحينة فذكر ما عند ابن سعد، وإنما ينصرف إلى الأعرج وهو الموصوف بولاء ابن عبد المطلب فليتأمل.\nأما حكم الباب فأجمع فقهاء الأمصار: أبو حنيفة، ومالك، والثوري، والشافعي، وإسحاق، والليث، وأبو ثور على أن التشهد الأول غير واجب (^٤)، حاشى أحمد فإنه أوجبه (^٥)، كذا قَالَ ابن القصار لكن وافقه إسحاق فيما حكاه ابن الأثير، ونقله ابن التين أيضًا عن الليث وأبي ثور، وفي \"شرح الهداية\" قراءة التشهد في القعدة الأولى واجبة عند أبي حنيفة وهو المختار والصحيح، وقيل: سنة. وهو أقيس لكنه خلاف ظاهر الرواية، وفي \"المغني\": إن كانت الصلاة مغربًا أو رباعية فهما واجبان فيهما عَلَى إحدى الروايتين، وهو مذهب الليث وإسحاق (^٦)؛ لأنه - ﷺ - فعله وداوم عليه وأمر به.\n_________\n(^١) \"الطبقات\" ٤/ ٣٤٢.\n(^٢) ورد بهامش الأصل ما نصه: ما قاله النووي صحيح وقد ذكر مثله أبو محمد الدمياطي والذي قاله المؤلف في الأعرج صحيح في نفسه لكن سند مسلم لا يساند أنه المنسوب الأعرج نمنعه عن ابن شهاب، عن الأعرج، عن عبد الله بن بحينه الأزدي حليف بني عبد المطلب.\n(^٣) \"صحيح مسلم بشرح النووي\" ٥/ ٥٩.\n(^٤) انظر: \"بدائع الصنائع\" ١/ ١٦٣، \"بداية المجتهد\" ١/ ٢٦٢، \"التفريع\" ١/ ٢٢٨، \"التهذيب\" ٢/ ١١٩، \"المجموع\" ٣/ ٤٢٩.\n(^٥) انظر: \"الإفصاح\" ٢/ ٢٩٩، \"المغني\" ٢/ ٢١٧، \"الممتع\" ١/ ٤٧٦.\n(^٦) \"المغني\" ٢/ ٢١٧.","vol":"7","page":263},{"text":"وفي حديث ابن عباس بقوله: فقولوا: \"التحيات لله\" (^١) وجبره بالسهو حين نسيه، وقال: \"صلوا كما رأيتموني أصلي\" (^٢).\nوفي مسلم عن عائشة: وكان يقول في كل ركعتين التحية (^٣).\nوللنسائي من حديث ابن مسعود مرفوعًا: \"إِذَا قعدتم في كل ركعتين فقولوا: التحيات\" الحديث (^٤)، وحديث المسيء وحديث رفاعة السالف، وروي عن عمر بن الخطاب أنه قَالَ: من لم يتشهد فلا صلاة له (^٥).\nحجة الجمهور هذا الحديث، ولو كان واجبًا لرجع إليه حين سبح فيه ولم ينسب منابه سجود السهو لأنه لا ينوب عن الفرض، ألا ترى أنه لو نسي تكبيرة الإحرام أو سجدة لم ينسب عنها سجود السهو فثبت أنه غير واجب.\nواعترض ابن التين فقال، عن أبي جعفر: ليس تأويل من لم ير التشهد الأول فرضًا بين؛ لأن عائشة قالت: فرضت الصلاة ركعتين (^٦)؛ ولأن المسافر فرضه أن يجلس في الركعتين، وليس جعل الشارع السجود بدلًا منه مما يوجب زوال فرضيته. قَالَ: ولأن من تعمد ترك الجلوس تبطل صلاته، كذا ادعى، وفيه أيضًا أن الجلسة الأولى سنة\n_________\n(^١) رواه مسلم (٤٠٣) كتاب: الصلاة، باب: التشهد في الصلاة.\n(^٢) سبق برقم (٦٣١).\n(^٣) رواه مسلم (٤٩٨) كتاب: الصلاة، باب: ما يجمع صفة الصلاة وما يفتتح به ويختم به، وصفة الركوع والاعتدال منه.\n(^٤) رواه النسائي ٢/ ٢٣٨ كتاب: الافتتاح، باب: كيف التشهد الأول.\n(^٥) رواه ابن أبي شيبة ٢/ ٢٥٥ (٨٧١٣) كتاب: الصلوات، باب: في الرجل ينسى التشهد.\n(^٦) سبق رقم (٣٥٠) كتاب: الصلاة، باب: كيف فرضت الصلاة في الإسراء.","vol":"7","page":264},{"text":"لأن سجوده - ﷺ - للسهو نائب عن التشهد، وعن الجلوس، فدل أن الجلوس فيها كالتشهد، وحكم السهو يأتي في موضعه إن شاء الله.","vol":"7","page":265},{"text":"<span data-type='title' id=toc-753>١٤٧ - باب التَّشَهُّدِ فِي الأُولَى</span>.\n٨٣٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا بَكْرٌ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ ابْنِ بُحَيْنَةَ قَالَ: صَلَّى بِنَا رَسُولُ اللهِ - ﷺ - الظُّهْرَ فَقَامَ وَعَلَيْهِ جُلُوسٌ، فَلَمَّا كَانَ فِي آخِرِ صَلَاتِهِ سَجَدَ سَجْدَتَيْنِ وَهْوَ جَالِسٌ. [انظر: ٨٢٩ - مسلم: ٥٧٠ - فتح: ٢/ ٣١٠]\nذكر فيه حديث ابن بحينة السالف في الباب المذكور.","vol":"7","page":266},{"text":"<span data-type='title' id=toc-754>١٤٨ - باب التَّشَهُّدِ فِي الآخِرَ</span>\n٨٣١ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقِ بْنِ سَلَمَةَ قَالَ: قَالَ عَبْدُ اللهِ كُنَّا إِذَا صَلَّيْنَا خَلْفَ النَّبِيِّ - ﷺ - قُلْنَا: السَّلَامُ عَلَى جِبْرِيلَ وَمِيكَائِيلَ، السَّلَامُ عَلَى فُلَانٍ وَفُلَانٍ. فَالتَفَتَ إِلَيْنَا رَسُولُ اللهِ - ﷺ - فَقَالَ: \"إِنَّ اللهَ هُوَ السَّلَامُ، فَإِذَا صَلَّى أَحَدُكُمْ فَلْيَقُلِ التَّحِيَّاتُ لله، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ -فَإِنَّكُمْ إِذَا قُلْتُمُوهَا أَصَابَتْ كُلَّ عَبْدٍ للهِ صَالِحٍ فِي السَّمَاءِ وَالأَرْضِ- أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ\". [٨٣٥، ١٢٠٢، ٦٢٣٠، ٦٢٦٥، ٦٣٢٨، ٧٣٨١ - مسلم: ٤٠٢ - فتح: ٢/ ٣١١]\nذكر فيه حديث عبد الله قال: كُنَّا إِذَا صَلَّيْنَا خَلْفَ النَّبِيِّ - ﷺ - قُلْنَا: السَّلَامُ على الله قبل عباده، السلام عَلَى جِبْرِيلَ وَمِيكَائِيلَ، السَّلَامُ عَلَى فُلَانٍ وَفُلَانٍ. فَالْتَفَتَ إِلَيْنَا رَسُولُ اللهِ - ﷺ - فَقَالَ: \"إِنَّ اللهَ هُوَ السَّلَامُ، فَإِذَا صَلَّى أَحَدُكُمْ فَلْيَقُلِ: التَّحِيَّاتُ لله، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أيّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ- فَإِنَّكُمْ إِذَا قُلْتُمُوهَا أَصَابَتْ كُلَّ عَبْدٍ لله صَالِحِ فِي السَّمَاءِ وَالأَرْضِ- أَشْهَدُ أَنْ لَا إله إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ\".\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا والأربعة (^١)، وهو أشدها صحة باتفاق المحدثين.\nوأخرجه البخاري في مواضع جمة منها غير ما في الصلاة:\n_________\n(^١) رواه مسلم (٤٠٢) كتاب: الصلاة، باب: التشهد في الصلاة.","vol":"7","page":267},{"text":"الدعوات (^١) والتوحيد (^٢)، والاستئذان، وباب: الأخذ باليد من كتاب الاستئذان، ولفظه، عن عبد الله: علمني رسول الله - ﷺ - وكفي بين كفيه التشهد كما يعلمنا السورة من القرآن. فذكره، وفي آخره: وهو بين ظهرانينا فلما قبض قلنا: السلام. يعني: على النبي - ﵇ - (^٣).\nولمسلم فقال لنا ذات يوم: \"إن الله هو السلام\"، وفي \"المنتقى\" \"السلام على إسرافيل\"، وفي \"المصنف\": ما كنا نكتب في عهد رسول الله - ﷺ - من الحديث إلا التشهد والاستخارة. واختلف العلماء في التشهد الأخير، فذهب الكوفيون ومالك والأوزاعي إلى أنه ليس بفرض (^٤)، وقال الشافعي وأحمد: هو فرض (^٥). واحتج الشافعي بقوله - ﷺ -: \"فإذا صلى أحدكم فليقل: التحيات لله\" والأمر للوجوب، واعترض بأن كل أمر ليس كذلك بدليل تكبيرات الانتقالات مع الأمر بها وفعله، وقال حين نزلت ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ العَظِيمِ (٥٢)﴾ [الحاقة: ٥٢] \"اجعلوها في ركوعكم\" ولما نزلت: ﴿سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى (١)﴾ [الأعلى: ١] قَالَ: \"اجعلوها في سجودكم\" (^٦).\n_________\n(^١) سيأتي برقم (٦٣٢٨) كتاب: الدعوات، باب: الدعاء في الصلاة.\n(^٢) سيأتي رقم (٧٣٨١) كتاب: التوحيد، باب: قول الله تعالى السلام المؤمن.\n(^٣) سيأتي برقم (٦٢٦٥).\n(^٤) انظر: \"بدائع الصنائع\" ١/ ٦٣، \"تبيين الحقائق\" ١/ ١٢٢.\n(^٥) \"الأم\" ١/ ١٠٢، \"المهذب\" ١/ ٢٦٥، \"المجموع\" ٣/ ٤٤٢، \"المغني\" ٢/ ٢٢٦، \"الممتع\" ١/ ٤٧٢، \"شرح الزركشي\" ١/ ٣٢١.\n(^٦) رواه أبو داود (٨٦٩) كتاب: الصلاة، باب: ما يقول الرجل في ركوعه وسجوده، وابن ماجه (٨٨٧) كتاب: إقامة الصلاة، والسنة فيها، باب: التسبيح في الركوع والسجود، والدارمي ٢/ ٨٢٥ - ٨٢٦ (١٣٤٤) كتاب: الصلاة، باب: ما يقال في الركوع، وابن خزيمة ١/ ٣٠٣ (٦٠٠) كتاب: الصلاة، باب: الأمر بتعظيم =","vol":"7","page":268},{"text":"وتلقى العلماء والشافعي هذا الأمر عَلَى الندب ولم يقم عنده فرضه بفعله - ﷺ - وأمره به، فلذلك فعله - ﷺ - التشهد وأمره به لأن كليهما عنده ذكر ليس من عمل بدن، وقد يأمر بالسنن كما يأمر بالفرائض، وأيضًا فإنه كما ناب سجود السهو عن التشهد في الأولى وعن الجلوس فيها فأحرى أن ينوب عن التشهد في الآخرة إِذَا جلس فيها وسهى عن التشهد.\nفإن قُلْت: الجلسة الآخرة فرض. وكذا ذكرها، كما أن الأولى سنة، وكذا ذكرها.\nوأجيب بأنه لا تكون الجلسة الآخرة مقدرة بذكرها وإنما هي للسلام، وقد روي عن جماعة من السلف أنه من رفع رأسه من آخر سجدة فقد تمت صلاته، روي ذَلِكَ عن علي وابن المسيب والحسن وإبراهيم (^١).\nوقال عطاء: من نسي التشهد فصلاته جائزة. وعن الحكم وحماد مثله.\nوقال الطبري والطحاوي: أجمع جميع المتقدمين والمتأخرين من علماء الأمة على أن الصلاة عَلَى النبي - ﷺ - في التشهد غير واجبة، وشذ الشافعي في ذَلِكَ فقال: من لم يصل عليه في التشهد الأخير وقبل السلام فصلاته فاسدة، وإن صلى عليه قبل ذَلِكَ لم يجزئه، ولا سلف لَه في هذا القول ولا سنة تبعها، وتشهد ابن مسعود ليس\n_________\n= الرب -﷿- في الركوع، و(٦٧٠) باب: التسبيح في الركوع، وابن حبان ٥/ ٢٢٥ (١٨٩٨) كتاب: الصلاة، باب: صفة الصلاة، من حديث عقبة بن عامر. وضعفه الألباني في \"ضعيف أبي داود\" (١٥٢).\n(^١) انظر: \"تبيين الحقائق\" ١/ ١٢٢، \"بدائع الصنائع\" ١/ ١٦٣، \"عيون المجالس\" ١/ ٣٠٥، \"بداية المجتهد\" ١/ ٢٥٠، \"المجموع\" ٣/ ٤٤٣.","vol":"7","page":269},{"text":"فيه ذكرها؛ وليس كما قالا، فقد وافق الشافعي على ذَلِكَ جماعة من الصحابة، وروي عن أحمد أيضًا (^١)، وابن المواز من المالكية (^٢)، حكاه الروياني في \"بحره\" عن عمر وابنه وابن مسعود وأبي مسعود البدري، ونقله الماوردي عن محمد بن كعب القرظي التابعي (^٣)، ورواه البيهقي عن الشعبي وغيره عن علي بن الحسين (^٤)، وقال إسحاق: إن تركها عمدًا لا يصح، وإن تركها سهوًا رجوت أن تجزئه (^٥).\nوروى ابن حبان والحاكم في صحيحهما من حديث أبي مسعود عقبة ابن عمرو الأنصاري قَالَ: أقبل رجل حتَّى جلس بين يدي رسول الله - ﷺ - ونحن عنده فقال: يا رسول الله، أما السلام عليك فقد عرفناه، فكيف نصلي عليك إِذَا نحن صلينا عليك في صلاتنا؟ قَالَ: \"قولوا: اللَّهُمَّ صلى على محمدٍ\" (^٦) الحديث، وهو في \"صحيح مسلم\" بدون: إِذَا\n_________\n(^١) هذِه إحدى الروايات الثلاث عن أحمد، والرواية الثانية أنها فرض وعليها المذهب، والرواية الثالثة أنها واجبة، وهي اختيار الخرقي وأبي البركات، ونقل عنه أبو زرعة رجوعه من الأولى، فقال: قد كنت أتهيب ذلك -أي: القول بالفرضية- ثم تبينت، فإذا الصلاة على النبي - ﷺ - أمر، فمن تركها في الصلاة أعاد الصلاة.\nانظر: \"الانتصار\" ٢/ ٢٨٤ - ٢٨٦، \"المغني\" ٢/ ٢٢٨، \"الفروع\" ١/ ٤٦٤، \"شرح الزركشي\" ١/ ٣٢١.\n(^٢) انظر: \"الذخيرة\" ٢/ ٢١٨.\n(^٣) \"الحاوي\" ٢/ ١٣٧.\n(^٤) \"السنن الكبرى\" ٢/ ٥٣٠.\n(^٥) انظر: \"المجموع\" ٣/ ٤٤٩.\n(^٦) رواه ابن حبان ٥/ ٢٨٩ (١٩٥٩) كتاب: الصلاة، باب: صفة الصلاة، والحاكم ١/ ٢٦٨ كتاب: الصلاة، وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه فذكر الصلاة على النبي ﵌ في الصلوات.","vol":"7","page":270},{"text":"نحن صلينا عليك في صلاتنا (^١). وفي \"سنن الدارقطني\" و\"سنن البيهقي\" -وقالا: إسناده صحيح- عن ابن مسعود - ﵁ - قَالَ: كنا نقول قبل أن يفرض علينا التشهد: السلام على الله قبل عباده، السلام عَلَى جبريل وميكائيل، السلام على فلان. فقال - ﷺ -: \"لا تقولوا: السلام على الله، فإن الله هو السلام، ولكن قولوا: التحيات لله\" الحديث (^٢).\nففيه دليلان:\nأحدهما: قول ابن مسعود: قبل أن يفرض التشهد. فدل عَلَى أنه قَدْ فرض.\nوالثاني: قوله: \"قولوا\" وهو أمر والأمر للوجوب، وعند أبي حنيفة أن الجلوس بقدر التشهد واجب ولا يجب التشهد (^٣)، والأشهر عن مالك أنه يجب الجلوس بقدر السلام (^٤)، ثمَّ اعلم أنه ورد في الباب تشهدات عددتها في تخريجي لأحاديث الرافعي، فبلغت ثلاثة عشر تشهدًا (^٥)، واختار الشافعي تشهد ابن عباس في مسلم والأربعة (^٦).\n_________\n(^١) مسلم (٤٠٥) كتاب: الصلاة، باب: الصلاة على النبي - ﷺ - بعد التشهد.\n(^٢) رواه الدارقطني ١/ ٣٥٠ كتاب: الصلاة، باب: صفة التشهد ووجوبه واختلاف الروايات فيه، وقال: إسناد صحيح، والبيهقي ١/ ١٣٨ كتاب: الصلاة، باب: مبتدأ فرض التشهد.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ١٦٣، \"تبيين الحقائق\" ١/ ١٢٢.\n(^٤) انظر: \"الذخيرة\" ٢/ ١٩٩، \"قوانين الأحكام الشرعية\" ص ٧٩.\n(^٥) \"البدر المنير\" ٤/ ١٢ - ٤١.\nوقال بعد أن سبرها: فاستفد ما ذكرنا لك من ذكر التشهدات والكلام عليها فإنه من المهمات الجليلة التي يرحل إليها.\n(^٦) رواه مسلم (٤٠٣) كتاب: الصلاة، باب: التشهد في الصلاة، وأبو داود (٩٧٤)، والترمذي (٢٩٠)، والنسائي ٢/ ٢٤٢ - ٢٤٣، وابن ماجه (٩٠٠).","vol":"7","page":271},{"text":"ومالك تشهد عمر في \"الموطأ\" (^١)، وخالف عمر فيه ابنه كما قَالَ ابن حزم (^٢). وأبو حنيفة: تشهد ابن مسعود، وأكثر المحدثين وأحمد (^٣)، وقد بسطت ذَلِكَ في الكتاب المذكور فراجعه منه، والرواية السالفة: فلما قبض قلنا: السلام على النبي - ﷺ -. يدل على أن الخطاب خاص بزمنه.\nوروى أبو موسى المديني في \"ترغيبه وترهيبه\" من حديث سعد بن إسحاق بن كعب قَالَ: كانت الصحابة يقولون إِذَا سلموا على رسول الله - ﷺ -: السلام عليك أيها النبي ورحمة الله وبركاته. فقال - ﵇ -: \"هذا السلام علي وأنا حي، فإذا مت فقولوا: السلام على النبي - ﷺ - ورحمة الله وبركاته\" (^٤) (^٥).\n_________\n(^١) \"الموطأ\" ص ٧٧ كتاب: الصلاة، باب: التشهد في الصلاة، من طريق عبد الرحمن بن عبد القاري أنه سمع عمر بن الخطاب، وهو على المنبر، وهو يعلم الناس التشهد يقول: قولوا: التحيات لله، الزاكيات لله، الطيبات الصلوات لله، السلام عليك أيها النبي ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله.\n(^٢) \"المحلى\" ٣/ ٢٧٠.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢١٤، \"المبسوط\" ١/ ٢٧، \"المغني\" ٢/ ٢٢٠، \"الممتع\" ١/ ٤٤٥.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٢/ ٢٠٣ عن ابن جريج أخبرني عطاء أن الصحابة كانوا يقولون والنبي - ﷺ - حي: \"السلام عليك أيها النبي\" فلما مات قالوا: \"السلام على النبي\"، وقال ابن حجر في \"الفتح\" ٢/ ٣١٤: هذا إسناد صحيح.\n(^٥) قال ابن رجب ﵀: وقد اختار بعضهم أن يقال بعد زمان النبي - ﷺ -: \"السلام على النبي\"، وقد ذكر البخاري في موضع آخر من كتابه أنهم كانوا يسلمون على النبي - ﷺ - بعد موته في التشهد كذلك، وهو رواية عن ابن عمر وعائشة. \"فتح الباري\"٧/ ٨٣١.","vol":"7","page":272},{"text":"فائدة:\nالسلام: الله. كما نطق به في الحديث، وهو المسلم لعباده. وقيل: ذو السلام.\nو(التحيات): جمع تحية، وهو الملك أو البقاء أو العظمة أو السلامة أو الحياة.\n(الصلوات)، أي: الخمس أو النوافل أو العبادات أو الدعاء.\nالطيبات، أي: طيب القول أو الأعمال الزاكية.\nتنبيه: وقع في \"شرح ابن التين\" عزو حديث ابن عمر في كيفية وضع اليد في التشهد إلى البخاري، وهو وهم، وإنما هو في أفراد مسلم (^١)، ووقع فيه أيضًا أن مسلمًا زاد فيه: \"هي مُدْيَة الشيطان لا يسهو أحدكم مادام يشي بإصبعه\" وهذا لم نره في مسلم أصلًا، فاجتنبت ذلك.\n_________\n(^١) مسلم (٥٨٠) كتاب: المساجد، باب: صفة الجلوس في الصلاة وكيفية وضع اليدين على الفخذين. عن ابن عمر بلفظ: أن النبي - ﷺ - كان إذا جلس في الصلاة وضع يديه على ركبتيه، ورفع إصبعه اليمنى التي تلي الإبهام فدعا بها، ويده اليسرى على ركبته اليسرى باسطها عليها.","vol":"7","page":273},{"text":"<span data-type='title' id=toc-755>١٤٩ - باب الدُّعَاءِ قَبْلَ السَّلَامِ</span>.\n٨٣٢ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنَا عُرْوَةُ بْنُ الزُّبَيْرِ عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَدْعُو فِي الصَّلَاةِ: \"اللَّهُمَّ إِنِّى أَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ المَحْيَا وَفِتْنَةِ المَمَاتِ، اللَّهُمَّ إِنِّى أَعُوذُ بِكَ مِنَ المَأْثَمِ وَالمَغْرَمِ\". فَقَالَ لَهُ قَائِلٌ: مَا أَكْثَرَ مَا تَسْتَعِيذُ مِنَ المَغْرَمِ فَقَالَ: \"إِنَّ الرَّجُلَ إِذَا غَرِمَ حَدَّثَ فَكَذَبَ، وَوَعَدَ فَأَخْلَفَ\".\n\n٨٣٣ - وَعَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَسْتَعِيذُ فِي صَلَاتِهِ مِنْ فِتْنَةِ الدَّجَّالِ. [انظر: ٨٣٢ - مسلم: ٥٨٧ - فتح: ٢/ ٣١٧]\n\n٨٣٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الخَيْرِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنْ أَبِي بَكْرٍ الصِّدِّيقِ - ﵁ -. أَنَّهُ قَالَ لِرَسُولِ اللهِ - ﷺ -: عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلَاتِي. قَالَ: \"قُلِ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ\". [٦٣٢٦، ٧٣٨٧، ٧٣٨٨ - مسلم: ٢٧٠٥ - فتح: ٢/ ٣١٧]\nذكر فيه حديث عائشة أَنَّ النبي - ﷺ - كَانَ يَدْعُو فِي الصَّلَاةِ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، وَأَعُوذُ بكَ مِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ المَحْيَا وفِتْنَةِ المَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ المَأثمِ وَالمَغْرَمِ\". فَقَالَ لَهُ قَائِلٌ: مَا أَكْثَرَ مَا تَسْتَعِيذُ مِنَ المَغْرَمِ فَقَالَ: \"إِنَّ الرَّجُلَ إِذَا غَرِمَ حَدَّثَ فَكَذَبَ، وَوَعَدَ فَأخْلَفَ\".\nوفي رواية عنها قالت: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَسْتَعِيذُ فِي صَلَاتِهِ مِنْ فِتْنَةِ الدَّجَّالِ.","vol":"7","page":274},{"text":"وحديث أبي الخير -واسمه مرثد بن عبد الله اليزني- عَنْ عَبْدِ اللهِ بْنِ عَمْرِو، عَنْ أَبِي بَكْرِ الصِّدِّيقِ - ﵁ - أَنَّهُ قَالَ لِرَسُولِ اللهِ - ﷺ -: عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلَاتِي. قَالَ: \"قُلِ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ\".","vol":"7","page":275},{"text":"<span data-type='title' id=toc-756>١٥٠ - باب مَا يُتَخَيَّرُ مِنَ الدُّعَاءِ بَعْدَ التَّشَهُّدِ وَلَيْسَ بِوَاجِبٍ</span>\n٨٣٥ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنِ الأَعْمَشِ، حَدَّثَنِي شَقِيقٌ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا إِذَا كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي الصَّلَاةِ قُلْنَا السَّلَامُ عَلَى اللهِ مِنْ عِبَادِهِ، السَّلَامُ عَلَى فُلَانٍ وَفُلَانٍ. فَقَالَ النَّبِيُّ - ﷺ -: \"لَا تَقُولُوا: السَّلَامُ عَلَى اللهِ. فَإِنَّ اللهَ هُوَ السَّلَامُ، وَلَكِنْ قُولُوا التَّحِيَّاتُ للهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ- فَإِنَّكُمْ إِذَا قُلْتُمْ أَصَابَ كُلَّ عَبْدٍ فِي السَّمَاءِ أَوْ بَيْنَ السَّمَاءِ وَالأَرْضِ- أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، ثُمَّ يَتَخَيَّرُ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ فَيَدْعُو\" [انظر: ٨٣١ - مسلم: ٤٠٢ - فتح: ٢/ ٣٢٠]\nذكر فيه حديث ابن مسعود السالف، وقال في آخره: \"ثُمَّ يَتَخَيَّرُ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ فَيَدْعُو\".\nوحديث أبي بكر قَدْ أخرجه البخاري كما ترى، وأخرجه في الدعوات والتوحيد (^١).\nوأخرجه النسائي في \"اليوم والليلة\" عن أبي الطاهر فقال: عن ابن عمرو أن أبا بكر (^٢) .. فجعله من مسند ابن عمرو.\nورواه مسلم عن أبي الطاهر فجعله من مسند أبي بكر (^٣)، والله أعلم.\n_________\n(^١) سيأتي رقم (٦٣٢٦) كتاب: الدعوات، باب: الدعاء في الصلاة، (٧٣٨٨) كتاب: التوحيد، باب: قول الله تعالى: ﴿وَكَانَ اللهُ سَمِيعًا بَصِيرًا﴾.\n(^٢) النسائي في \"الكبرى\" ٦/ ٥٣ (١٠٠٠٧) كتاب: عمل اليوم والليلة، باب: ما يقول إذا دخل بيته.\n(^٣) مسلم (٢٧٠٥) كتاب: الذكر والدعاء، باب: استحباب خفض الصوت بالذكر.","vol":"7","page":276},{"text":"وصح في الباب أحاديث منها حديث علي: \"اللَّهُمَّ اغفر لي ما قدمت وما أخرت، وما أسررت وما أعلنت، وما أسرفت، وما أنت أعلم به مني، أنت المقدم وأنت المؤخر، لا إله إلا أنت\" أخرجه مسلم (^١).\nومنها حديث أبي هريرة: \"اللَّهُمَّ إني أعوذ بك من عذاب القبر، ومن فتنة المحيا والممات، ومن فتنة المسيح الدجال\" أخرجاه (^٢).\nومنها حديث ابن عباس: \"اللَّهُمَّ إنا نعوذ بك من عذاب جهنم، ونعوذ بك من عذاب القبر، ونعوذ بك من فتنة المسيح الدجال، ونعوذ بك من فتنة المحيا والممات\" أخرجه مسلم (^٣).\nومنها حديث عائشة: \"اللهم إني أعوذ بك من شر ما عملت ومن شر ما لم أعمل\" أخرجه مسلم (^٤). ومنها حديث محجن بن الأدرع: \"اللَّهُمَّ إني أسألك بالله الأحد الصمد الذي لم يلد ولم يولد ولم يكن له كفوًا أحد، أن تغفر لي ذنوبي، إنك أنت الغفور الرحيم\" أخرجه ابن خزيمة والحاكم وقال: صحيح عَلَى شرط الشيخين (^٥).\n_________\n(^١) مسلم (٧٧١) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامها.\n(^٢) سيأتي برقم (١٣٧٧) كتاب: الجنائز، باب: التعوذ من عذاب القبر، ومسلم (٥٨٨) كتاب: المساجد، باب: ما يستعاذ منه في الصلاة.\n(^٣) مسلم (٥٩٠) كتاب: المساجد، باب: ما يستعاذ منه في الصلاة، ورواه أبو داود (٩٨٤) كتاب: الصلاة، باب: ما يقول بعد التشهد، وابن ماجه (٣٨٤٠) كتاب: الدعاء، باب: تعوذ منه رسول الله - ﷺ -. وأحمد ١/ ٣٠٥.\n(^٤) مسلم (٢٧١٦) كتاب: الذكر والدعاء، باب: التعوذ من شر ما عمل، ومن شر ما لم يعمل، ورواه أبو داود (١٥٥٠) كتاب: الوتر، باب: في الاستعاذة، والنسائي ٣/ ٥٦ كتاب: السهو، باب: التعوذ في الصلاة، وأحمد ٦/ ٢٧٨.\n(^٥) رواه ابن خزيمة ١/ ٣٥٨ (٧٢٤) كتاب: الصلاة، باب: الاستغفار بعد التشهد وقيل: السلام، والحاكم ١/ ٢٦٧ كتاب: الصلاة، ورواه أبو داود (٩٨٥) كتاب: =","vol":"7","page":277},{"text":"ومنها حديث شداد بن أوس: \"اللَّهُمَّ إني أسألك الثبات في الأمر، وأسألك عزيمة الرشد، وأسألك شكر نعمتك وحسن عبادتك، وأسألك قلبًا سليمًا ولسانًا صادقًا، وأستغفرك لما تعلم، وأسألك من خير ما تعلم وأعوذ بك من شر ما تعلم\" رواه أحمد والنسائي (^١).\nومنها حديث عمار بن ياسر: \"اللَّهُمَّ بعلمك الغيب وبقدرتك عَلَى الخلق، أحيني ما علمت الحياة خيرًا لي، وتوفني ما كانت الوفاة خيرا لي، أسألك خشيتك في الغيب والشهادة وكلمة الحق في الغضب والرضا، والقصد في الفقر والغنى، ولذة النظر إلى وجهك، والشوق إلى لقائك، وأعوذ بك من ضراء مضرة وفتنة مضلة، اللَّهُمَّ زينا بزينة الإيمان واجعلنا هداة مهتدين\".\nرواه أحمد من حديث عطاء بن السائب، عن أبيه عنه (^٢)، وغير ذلك.\nواختلف العلماء في هذا الباب، فقال مالك والشافعي وجماعة:\nلا بأس أن يدعو الرجل في صلاته مما شاء من أمر الدين والدنيا.\nوقال أبو حنيفة: لا يجوز أن يدعو في الصلاة إلا بالأدعية المأثورة\n_________\n= الصلاة، باب: ما يقول بعد التشهد، والنسائي ٣/ ٥٢ كتاب: السهو، باب: الدعاء بعد الذكر، وفي \"الكبرى\" ١/ ٣٨٦ (١٢٢٣) كتاب: صفة الصلاة، باب: الدعاء، وأحمد ٤/ ٣٣٨، وقال الألباني: إسناده صحح على شرط مسلم انظر: \"صحيح أبي داود\" ٤/ ١٤٠ (٩٠٥).\n(^١) رواه أحمد ٤/ ١٢٣، والنسائي ٣/ ٥٤ كتاب: السهو، باب: الدعاء بعد الذكر، والطبراني ٧/ ٢٨٧ (٧٣٥٧)، وابن حبان ٣/ ٢١٥ (٩٣٥) كتاب: الرقاق، باب: ذكر الأمر باكتناز سؤال المرء ربه جل وعلا الثبات على الأمر، وأبو نعيم في \"الحلية\" ١/ ٢٦٧.\n(^٢) رواه أحمد ٤/ ٢٦٤ من طريق أبي مجلز قال: صلى بنا عمار .. الحديث. ولم أجده من طريق عطاء بن السائب.","vol":"7","page":278},{"text":"أو الموافقة، وهو قول النخعي وطاوس، زاد ابن أبي شيبة: وإبراهيم ومحمد بن سيرين، واحتجوا بحديث معاوية بن الحكم لما شَمَّت الرجل في صلاته، فقال - ﷺ -: \"إن صلاتنا هذِه لا يصلح فيها شيء من كلام الآدميين، إنما هو التسبيح والتكبير وقراءة القرآن\" أو كما قَالَ رسول اللهﷺ -، وهو من أفراد مسلم (^١).\nقالوا: ولا يجوز أن يريد جنس الكلام؛ لأن جميع ما يوجد في الصلاة من الأذكار من نفس الكلام، فوجب أن يكون المراد ما يتخاطبون به في العادة.\nوقوله: (يرحمك الله). دعاء، وقد نهى الشارع عنه، وهذا يمنع من فعل الدعاء بهذا الجنس، والجواب: أن هذا وشبهه يعني أن يوجه دعاءه إلى إنسان يخاطبه به في الصلاة، وكأنه جواب: على شيء كان منه، فأما أن يدعو لنفسه ولغيره ابتداء من غير أن يخاطب فيه إنسانا فلا، فصار قوله - ﷺ -: \"لا يصلح فيها شيء من كلام الناس\" متوجهًا إلى هذا.\nومن حجة الأولين: حديث ابن مسعود \"ثمَّ ليتخير من الدعاء أعجبه إليه فيدعو\" ولم يخص دعاءً من دعاء، ولو كان لا يجوز الدعاء إلا بما قاله المخالف بينه - ﷺ -، فلما لم يخص عم الجميع، واستعاذة الشارع بما في حديث عائشة وغيره ليس شيء منه في القرآن، وقد روي عن جماعة من السلف مثل ذَلِكَ.\nروي عن ابن عمر أنه قَالَ: إني لأدعو في صلاتي حتىَّ لشعير حماري وملح بيتي.\n_________\n(^١) مسلم برقم (٥٣٧) كتاب: المساجد، باب: تحريم الكلام في الصلاة ونسخ ما كان من إباحته.","vol":"7","page":279},{"text":"وعن عروة بن الزبير مثله، وكان الشارع يدعو في صلاته عَلَى أحياء من العرب (^١)، لا يقال: إن ذَلِكَ كان وقت إباحة الكلام في الصلاة ثمَّ نسخ؛ لأنه قَدْ روي عن السلف استعمال الحديث، ولا يجوز أن يخفى عليهم نسخه لو نسخ، وكان علي يقنت في صلاته على قوم يسميهم، وكان أبو الدرداء يدعو لسبعين رجلًا في صلاته، وعن ابن الزبير أنه كان يدعو للزبير في صلاته (^٢).\nوإذا انضاف قول هؤلاء إلى قول ابن عمر وعروة جرى مجرى الإجماع إذ لا مخالف لهم، وقد كان - ﷺ - يدعو في سجوده: \"أعوذ برضاك من سخطك .. \" إلى آخره (^٣).\nوروي عن ابن شبرمة أنه قَالَ: يجوز الدعاء في المكتوبة بأمر الآخرة، فأما الدنيا فلا.\nوقال ابن عون: أليس في القرآن ﴿وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ﴾ [النساء: ٣٢] فسكت، وقد ترجم البخاري في كتاب الدعاء: باب: الدعاء في الصلاة، وستعلمه إن شاء الله (^٤).\nوانفرد ابن حزم قَالَ بفرضية التعوذ الذي في حديث عائشة، ولأن مسلمًا ذكر عن طاوس أنه أمر ابنه بإعادة صلاته التي لم يدع بها فيها (^٥).\n_________\n(^١) سيأتي برقم (١٠٠٣) كتاب: الوتر، باب: القنوت قبل الركوع وبعده.\n(^٢) روى أثر علي وأبي الدرداء وابن الزبير ابن أبي شيبة في \"مصنفه\" ٢/ ٢٠١ كتاب: الصلوات، باب: في تسمية الرجل في الدعاء.\n(^٣) رواه مسلم (٤٨٦) كتاب: الصلاة، باب: ما يقال في الركوع والسجود.\n(^٤) انظر ما سيأتي برقم (٦٣٢٨).\n(^٥) مسلم (٥٩٠) كتاب: المساجد ومواضع الصلاة، باب: ما يستعاذ منه في الصلاة، قال مسلم: بلغني أن طاوسًا قال لابنه: أدعوت بها في صلاتك؟ قال: أعد صلاتك لأن طاوسًا رواه عن ثلاثة أو أربعة، أو كما قال.","vol":"7","page":280},{"text":"وفي الحديث: إثبات عذاب القبر وقد مضى ما فيه.\nو(المسيح الدجال): بفتح الميم وتخفيف السين، ويروى بكسر الميم وتشديد السين، أي: لأنه ممسوح العين، أو لتمرده، أو شبه بالدرهم الأطلس الذي لا نقش عليه، والتخفيف من السياحة.\nقَالَ خلف بن عامر: لا فرق بينهما، أحدهما عيسى - ﵇ -، والآخر: الدجال، وقيل: سمي المسيح لمسحه الأرض، وقيل: لأنه ممسوح العين اليمنى أعورها.\nقَالَ ابن فارس: المسيح: الذي أحد شقي وجهه ممسوح لا عين له ولا حاجب، وبذلك سمي الدجال مسيحًا؛ لأنه ممسوح العين (^١).\nوأما عيسى - ﵇ - فقيل: سمي مسيحًا لحسنه أو لسياحته، أو لأنه كان يقطع الأرض ويمسحها، أو لأنه خرج من بطن أمه ممسوحًا بلا دهن، أو لأنه لا أخمص لرجله وهو ما حفي عن الأرض من باطن الرجل، أو لأن زكريا مسحه، أو لأنه كان لا يمسح ذا عاهة إلا برأ، أو أنه اسم خصه الله به، أو المسيح: المدبر.\nقَالَ أبو عبيد: أصله (بالعبرانية: مَشِيحًا) (^٢) فعرب (^٣)، كما عرب موسى. والدجال قَالَ ابن دريد (^٤): سمي بذلك؛ لأنه يغطى الأرض بالجمع الكثير، وقيل: لتغطيته الحق بكذبه، وفي \"الغريبين\": لأنه يقطع الأرض. قَالَ ثعلب: الدجال: المموه، وهذا من معنى الكذب؛ لأنه يموه بتكذيبه ويلبس.\n_________\n(^١) \"مجمل اللغة\" لابن فارس ٢/ ٨٣٠ - ٨٣١.\n(^٢) في الأصول: بالعربية ماشيًا، والتصويب من عند ابن الأثير، وصدرها أبو عبيد بقيل.\n(^٣) \"النهاية في غريب الحديث\" ٤/ ٣٢٧.\n(^٤) \"جمهرة اللغة\" ٢/ ٥٣٥.","vol":"7","page":281},{"text":"وقال ابن دحية في \"تنويره\": قيل: إنه من طلي البعير بالقطران، سمي بذلك؛ لتغطيته نواحي الأرض أو لوطئه جميع البلاد إلا ما استثني، أو لأنه (بمخرق) (^١) وعن أبي عمرو أن منهم من قَالَ: إنه بالخاء المعجمة، وهو خطأ.\nوالمراد بـ\"المحيا والممات\": الحياة والموت. ويحتمل زمن ذَلِكَ؛ لأن ما كان معتل العين من الثلاثي فقد يأتي منه المصدر والزمان والمكان بلفظ واحد.\nويريد بذلك: محنة الدنيا وما بعدها حالة الاحتضار، وحالة المساءلة في القبر، فكأنه لما استعاذ من فتنة هذين المقامين سأل التثبت فيهما، كما قَالَ تعالى: ﴿يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالقَوْلِ الثَّابِتِ فِي الحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ﴾ [إبراهيم: ٢٧] وأما الماثم: فهو: الإثم الذي يجر إلى الذم والعقوبة. والمغرم: الذي غرم بكسر الراء: أدان.\nوكل هذا منه تعليم لنا لندعو به، وأما هو فقد عوفي من ذَلِكَ كله واستعاذ من الغرم؛ لأنه إما أن يكون في مباح ولكن لا وجه عنده لقضائه فهو، متعرض لهلاك مال أخيه، وإما مستدين وله إلى القضاء سبيل، غير أنه يرى ترك القضاء.\nولا يعارض هذا حديث عبد الله بن جعفر يرفعه: \"إن الله مع الدائن حتَّى يقضي دينه ما لم يكن فيما يكره الله -﷿-\". وكان ابن جعفر يقول لخازنه: اذهب فخذ لي بدين فإني أكره أن أبيت الليلة إلا والله معي (^٢).\n_________\n(^١) كذا في الأصول.\n(^٢) رواه ابن ماجه (٢٤٠٩)، والحاكم ٢/ ٢٣، وأبو نعيم في \"الحلية\" ٣/ ٢٠٤، والبيهقي ٥/ ٣٥٥ من طريق ابن أبي فديك عن سعيد بن سفيان الأسلمي عن جعفر ابن محمد عن أبيه عن عبد الله بن جعفر. =","vol":"7","page":282},{"text":"فإن قُلْت: كيف استعاذ من الدجال وقد ثبت أن الدجال إِذَا رأى المسيح - ﵇ - يذوب، فكيف نبينا؟\nقُلْتُ: أراد تعليمنا، أو أنه تعوذ منه لأمته، أو أنه معصوم ويظهر الاستعاذة.\nوأما قوله: (كثيرًا). فهو بالثاء المثلثة، وفي مسلم بالباء الموحدة وينبغي جمعهما كما قاله النووي أو يقول: ذا مرة وذا أخرى (^١).\nفإن قُلْتَ: المغفرة لا تكون إلا من عند الله، فكيف قَالَ: مغفرة من عندك؟\nقُلْتُ: المعنى: هب لي الغفران بفضلك وإن لم أكن أهلا له بعملي، وقد أوضحت الكلام عَلَى هذا الحديث في \"شرحي للعمدة\" (^٢) فراجعه منه تجد نفائس، وكذا عَلَى حديث أبي هريرة وهو في معنى حديث عائشة الذي في \"العمدة\".\nومعنى: \"يتخير من الدعاء أعجبه\" ما يجوز الدعاء به، كما قَالَ الداودي.\nتنبيه: هذا حكم التشهد الأخير، فأما الأول فلا دعاء فيه؛ لثباته عَلَى التخفيف، وعن مالك كذلك، وروى عنه ابن نافع: لابأس أن (يُدعى) (^٣) بعده (^٤).\n_________\n= قال الحاكم: حديث صحيح الإسناد. وقال المنذري في \"الترغيب والترهيب\" ٢/ ٣٧٥ (٢٧٨٤)، والحافظ في \"الفتح\" ٥/ ٥٤، وفي \"مختصر الترغيب والترهيب\" (١٧٠): إسناده حسن. وقال البوصيري في \"الزوائد\" (٧٩٩): إسناده صحيح. وصححه الألباني في \"الصحيحة\" (١٠٠٠).\n(^١) \"الأذكار\" ص ١٢٩ عقب الحديث رقم (١٨٠).\n(^٢) \"الإعلام\" ٣/ ٥٠٦.\n(^٣) كذا بالأصول، وفي \"النوادر الزيادات\": يدعو ولعله الصواب.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ١٨٨، \"المنتقى\" ١/ ١٩٨.","vol":"7","page":283},{"text":"<span data-type='title' id=toc-757>١٥١ - باب مَنْ لَمْ يَمْسَحْ جَبْهَتَهُ وَأَنفَهُ حَتَّى صَلَّى</span>\n٨٣٦ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: سَأَلْتُ أَبَا سَعِيدٍ الخُدْرِيَّ فَقَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَسْجُدُ فِي المَاءِ وَالطِّينِ حَتَّى رَأَيْتُ أَثَرَ الطِّينِ فِي جَبْهَتِهِ. [انظر: ٦٦٩ - مسلم: ١١٦٧ - فتح: ٢/ ٣٢٢]\nذكر فيه حديث أبي سلمة قَالَ: سَأَلْت أَبَا سَعِيدِ الخُدْرِيَّ فَقَالَ: رَأَيْتُ رَسُولَ الله - ﷺ - يَسْجُدُ فِي المَاءِ وَالطّينِ حَتَّى رَأَيْتُ أَثَرَ الطِّينِ فِي جَبْهَتِهِ.\nهذا الحديث سلف مطولًا في باب: السجود عَلَى الأنف في الطين (^١)، ويأتي إن شاء الله في الصوم والاعتكاف أيضًا (^٢)، واستحب العلماء ترك مسح الوجه حتَّى يفرغ من صلاته؛ لأنه من التواضع لله تعالى، وخفف مالك مسحه في الصلاة (^٣).\n_________\n(^١) سلف برقم (٨١٣) كتاب: الأذان باب: السجود على الأنف والسجود على الطين.\n(^٢) سيأتي برقم (٢٠١٦) كتاب: فضل ليلة القدر، باب: التماس ليلة القدر في السبع الأواخر.\n(^٣) وخفف فيه أيضًا الأحناف، انظر: \"الأصل\" ١/ ٩، \"المبسوط\" ١/ ٢٧، \"بدائع الصنائع\" ١/ ٢١٩، \"المدونة\" ١/ ١٠٤، \"النوادر\" ١/ ٢٣٨، \"الذخيرة\" ٢/ ١٥١، وكرهه ابن المنذر وقال: وكره ذلك أحمد والأوزاعي، وقال الشافعي: لو ترك مسح وجهه من التراب حتى يسلم كان أحب إلي، فإن فعل فلا شيء عليه، \"الأوسط\" ٣/ ٢٧٦، ومذهب الحنابلة كراهة مسح الجبهة من التراب في الصلاة، انظر: \"الكافي\" ١/ ٣٩٠، \"كشاف القناع\" ٢/ ٤١٦، \"الروض المربع\" ص ٩٧، \"منار السبيل\" ١/ ٩٣.","vol":"7","page":284},{"text":"<span data-type='title' id=toc-758>١٥٢ - باب التَّسْلِيمِ</span>\n٨٣٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ هِنْدٍ بِنْتِ الحَارِثِ، أَنَّ أُمَّ سَلَمَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا سَلَّمَ قَامَ النِّسَاءُ حِينَ يَقْضِي تَسْلِيمَهُ، وَمَكَثَ يَسِيرًا قَبْلَ أَنْ يَقُومَ. قَالَ ابْنُ شِهَابٍ: فَأُرَى -وَاللهُ أَعْلَمُ- أَنَّ مُكْثَهُ لِكَىْ يَنْفُذَ النِّسَاءُ قَبْلَ أَنْ يُدْرِكَهُنَّ مَنِ انْصَرَفَ مِنَ القَوْمِ. [٨٤٩، ٨٥٠ - فتح: ٢/ ٣٢٢]\nذكر فيه حديث هند بنت الحارث أَنَّ أُمَّ سَلَمَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا سَلَّمَ قَامَ النِّسَاءُ حِينَ يَقْضِي تَسْلِيمَهُ، وَمَكَثَ يَسِيرًا قَبْلَ أَنْ يَقُومَ. قَالَ ابن شِهَابٍ: فَأُرى -والله أَعْلَمُ- أَنَّ مُكْثَهُ لِكَيْ يَنْفُذَ النِّسَاءُ قَبْلَ أَنْ يُدْرِكَهُنَّ مَنِ انْصَرَفَ مِنَ القَوْمِ.\nهذا الحديث لم يخرجه مسلم -ويأتي أيضًا- (^١)، وفيه من حديث عائشة: كان - ﷺ - لم يقعد إلا مقدار ما يقول: \"أنت السلام ومنك السلام، تباركت يا ذا الجلال والاكرام\" (^٢). ولابن خزيمة من حديث ابن مسعود: كان - ﷺ - إِذَا سلم في الصلاة لا يجلس إلا مقدار ما يقول: \"اللَّهُمَّ أنت السلام ومنك السلام، تباركت يا ذا الجلال والإكرام\" (^٣).\nولأبي نعيم في \"اليوم والليلة\" من حديث أبي سعيد، بإسناد فيه ضعف: كان - ﷺ - لا يجلس بعد أن ينصرف من الصلاة إلا قدر ما\n_________\n(^١) يأتي برقمي (٨٤٩ - ٨٥٠).\n(^٢) مسلم (٥٩٢) كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.\n(^٣) ابن خزيمة ١/ ٣٦٢ - ٣٦٣ (٧٣٦) كتاب: الصلاة، باب: الثناء على الله -﷿- بعد السلام من الصلاة.","vol":"7","page":285},{"text":"يقول: ﴿سُبْحَانَ رَبِّكَ رَبِّ العِزَّةِ﴾ [الصافات: ١٨٠] إلى آخر السورة.\nواختلف العلماء في وجوب التسليم:\nفذهبت جماعة منهم إلى أنه فرض لا يصح الخروج من الصلاة إلا به، وممن أوجب ذلك ابن مسعود قَالَ: مفتاح الصلاة التكبير وانقضاؤها التسليم (^١).\nذكره الطبري.\nوبه قَالَ عطاء والزهري ومالك والشافعي وأحمد وغيرهم حتَّى لو أخل بحرف من حروفه لم تصح صلاته (^٢).\nوذهب أبو حنيفة والثوري والأوزاعي إلى أن السلام سنة، وأن الصلاة يصح الخروج منها بغير سلام، وعنه أنه واجب (^٣).\nوفي \"العتبية\" عن ابن القاسم: إِذَا أحدث الإمام متعمدًا قبل السلام صحت صلاته كقول أبي حنيفة، واحتجوا بحديث ابن مسعود لما ذكر التشهد.\nفإذا قُلْتَ هذا -أو قضيتَ هذا- فقد قضيت صلاتك، إن شئت أن تقوم فقم، وإن شئت أن تقعد فاقعد.\n_________\n(^١) رواه البيهقي ٢/ ١٥ - ١٦ كتاب: الصلاة، باب: ما يدخل به في الصلاة من التكبير، و٢/ ١٧٣ - ١٧٤ كتاب: الصلاة، باب: تحليل الصلاة بالتسليم، وصححه البيهقي فقال: وهذا الأثر الصحيح عن عبد الله بن مسعود يدل على صحة ما نقول.\n(^٢) انظر: \"التفريع\" ١/ ٢٧٠، \"عيون المجالس\" ١/ ٣٠٦ - ٣٠٧، \"الأم\" ١/ ١٠٦، \"البيان\" ٢/ ٢٤٣، \"المجموع\" ٣/ ٤٦٢، \"المغني\" ٢/ ٢٤٠، \"شرح الزركشي\" ١/ ٣٢٦، \"المبدع\" ١/ ٤٦٩.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٢، \"بدائع الصنائع\" ١/ ١٩٤، \"البناية\" ٢/ ٣٣٧.","vol":"7","page":286},{"text":"والجواب أن هذِه مدرجة من عند ابن مسعود باتفاق الحفاظ كما أوضحه الدارقطني (^١) والبيهقي (^٢) والخطابي (^٣) والخطيب (^٤)، وخلق، قَالَ البيهقي: ذهب الحفاظ إلى أن هذا وهم، وأن ذَلِكَ من قول ابن مسعود أدرج في الحديث (^٥).\nوذهب بعض أهل العلم أن ذَلِكَ قبل أن ينزل التسليم.\nقُلْتُ: ويتنزل ويجاب بأن المراد: فقد قضيت معظم صلاتك وبقي عليه الخروج منها بالسلام، فكنى عن التسليم بالقيام؛ إذ كان القيام إنما يقع عقبه جمعًا بينه وبين قوله - ﷺ -: \"تحريمها التكبيروتحليلها التسليم\" قالوا: وروي عن علي - ﵁ - أنه قَالَ: إِذَا رفع رأسه من آخر سجدة ثمَّ أحدث فقد تمت صلاته؛ قُلْتُ: وروي أيضًا مرفوعًا (^٦) وهو ضعيف.\nقَالَ الشافعي: ليسوا يقولون به (^٧)، وقد روي عن رجل: فيه كلام كثير هم ينكرونه، وعن سعيد بن المسيب والنخعي مثله، واحتج الطحاوي بأنه - ﷺ - صلى الظهر خمسًا، فلما أخبر بصنعه ثنى رجله فسجد سجدتين، فقد خرج منها إلى الخامسة لا بتسليم، ولو جاء بالخامسة وقد بقي عليه بما قبلها سجدة، كان ذَلِكَ مفسدًا للأربع،\n_________\n(^١) الدارقطني ١/ ٣٥٣ (١١ - ١٢) كتاب: الصلاة، باب: صفة الجلوس للتشهد وبين السجدتين.\n(^٢) \"معرفة السنن والآثار\" ٣/ ٦٣ (٣٧٠٠) كتاب: الصلاة، باب: التشهد.\n(^٣) \"معالم السنن\" ١/ ١٩٨ كتاب: الصلاة، باب: ومن باب التشهد.\n(^٤) \"الفصل للوصل\" ١/ ١٥٥.\n(^٥) انظر: \"معرفة السنن والآثار\" ٢/ ١٠١.\n(^٦) رواه ابن أبي شيبة ٢/ ٢٣٤ كتاب: الصلاة، باب: في الإمام يرفع رأسه من الركعة ثم يحدث قبل أن يتشهد مرفوعًا وموقوفًا.\n(^٧) انظر: \"معرفة السنن والآثار\" ٣/ ١٠٠.","vol":"7","page":287},{"text":"فلو كان واجبًا كالسجدة لكان حكمه كالسجدة، فعلم أنه ليس بركن ولا نسلم له ذَلِكَ (^١).\nقَالَ الطبري: السلام من الأعمال التي علم النبي - ﷺ - أمته العمل به، كما علمهم التحريم فيها والقراءة، فمن ضيع ذَلِكَ أو تركه عامدًا فهو مفسد؛ لأنه ضيع ما قامت به الحجة لجواز الصلاة معهم، وكما لا يجوز الدخول في الصلاة إلا بالاحرام فكذلك لا يجوز الخروج منها إلا بالسلام.\nواختلفوا في صفة السلام من الصلاة، قالت طائفة: يسلم تسليمتين عن يمينه وعن يساره، روي ذَلِكَ عن أبي بكر الصديق وعمر وعلي وابن مسعود وعمار، وروي ذَلِكَ عن الشعبي وعطاء وعلقمة والأسود وأبي عبد الرحمن السلمي، وهو قول الثوري وأبي حنيفة والشافعي وأحمد إسحاق وأبي ثور (^٢). قَالَ ابن المنذر: وبه أقول (^٣).\nواحتجوا بآثار كثيرة رويت عن النبي - ﷺ - بذلك، منها حديث ابن مسعود وأبي موسى وعمار ووائل بن حجر وأبي حميد الساعدي وأبي رمثة وواثلة وابن عمر وجابر بن عبد الله وجابر بن سمرة والبراء بن عازب وقبيصة بن ذؤيب ويعقوب بن الحصين وعدي بن عميرة الحضرمي وسهل بن سعد وأبي سلمة الأشعري وعائشة وسلمة بن الأكوع وأنس، وبعضها عند مسلم وابن خزيمة وابن حبان، وغالبها\n_________\n(^١) انظر: \"شرح معاني الآثار\" ١/ ٢٧٥ كتاب: الصلاة، باب: السلام في الصلاة هل هو من فروضها أو من سننها.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٢١٩، \"البناية\" ٢/ ٣٣٠، \"روضة الطالبين\" ١/ ٢٦٨، \"المغني\" ٢/ ٢٤١.\n(^٣) \"الأوسط\" ٣/ ٢٢٣.","vol":"7","page":288},{"text":"عند الطبراني والطبري، فالأولى واجبة والثانية سنة.\nقَالَ ابن المنذر: أجمع العلماء على أن صلاة من اقتصر عَلَى تسليمة واحدة جائزة (^١)، وعند الطحاوي: عن الحسن بن (حي) (^٢): هما واجبتان (^٣) وهي رواية عن أحمد، وبها قَالَ بعض أصحاب مالك (^٤).\nوقالت طائفة: يسلم تسليمة واحدة فقط.\nروي ذَلِكَ عن ابن عمر وأنس وعائشة وسلمة بن الأكوع، ومن التابعين سليمان بن يسار وأبي وائل وسعيد بن جبير وابن سيرين والحسن، وهو قول مالك والليث والأوزاعي (^٥) ودفعوا الأحاديث الأول، وذكر محمد بن عبد الحكم عن عبد الرحمن بن مهدي قَالَ: أحاديث التسليمتين لا أصل لها.\nوقال الأصيلي: حديث أم سلمة المذكور في الباب يقتضي تسليمة واحدة، وكذلك حديث ابن بحينة، وحديث ذي اليدين، لأن قول أم سلمة: كان - ﷺ - إِذَا سلم؛ يقتضي ظاهره أن كل ما وقع عليه اسم سلام يتحلل به من الصلاة.\nقَالَ المهلب: لما كان السلام تحللًا من الصلاة وعلمًا عَلَى فراغها\n_________\n(^١) انظر: \"الأوسط\" ٣/ ٢٢٠ - ٢٢٣.\n(^٢) في الأصل: الحي. والصواب ما أثبتناه.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٢.\n(^٤) وهي إحدى الروايتين عن أحمد، والثانية: أنها سنة، انظر: \"المستوعب\" ٢/ ١٧٢، \"المغني\" ٢/ ٢٤٣، \"شرح الزركشي\" ١/ ٣٢٦، \"الذخيرة\" ٢/ ٢٠٠، \"عقد الجواهو الثمينة\" ١/ ١٠٦.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٠، \"المدونة\" ١/ ١٣٤، \"الذخيرة\" ٢/ ٢٠٠، \"الأوسط\" ٣/ ٢٢٣، وهو قول قديم للشافعي، انظر: \"المجموع\" ٣/ ٤٥٨.","vol":"7","page":289},{"text":"دلت التسليمة الواحدة عَلَى ذَلِكَ، وإن كان في التسليمتين كمالًا فقد مضى العمل بالمدينة في مسجده - ﷺ - عَلَى تسليمة واحدة فلا تجب مخالفة ذَلِكَ.\nوذكر الطبري بإسناده إلى أنس قَالَ: صليت خلف علي بن أبي طالب فسلم واحدة، ذكره ابن أبي شيبة (^١). قَالَ الطبري: والقول في ذَلِكَ أن يقال: كلا الخبرين الواردين عن رسول الله - ﷺ - أنه كان يسلم واحدة وثنتين صحيح، وأنه كان من الأمور التي كان يفعل هذا مرة وهذا مرة، يعلم بذلك أمته أنهم مخيرون في العمل بأي ذَلِكَ شاءوا، كرفعه يديه في الركوع والرفع منه وتركه ذَلِكَ مرة أخرى، وبجلوسه في الصلاة على قدمه اليسرى ونصبه اليمنى فيها مرة، وإفضائه بإليتيه إلى الأرض، وإدخاله قدمه اليسرى تحت فخذه اليمنى مرة، في أشباه ذَلِكَ كثيرة.\nوعند الشافعية قول آخر: أنه إن كان منفردًا أو في جماعة قليلة ولا لغط عندهم، فتسليمة وإلا فثنتان (^٢). وروي أنه - ﷺ - سلم ثلاثًا، وهي معلولة. وعن مالك في \"الواضحة\": يسلم الفذ تسليمتين. وقد قَالَ مالك: يأخذ في خاصة نفسه (^٣). وقال عمار بن أبي عمار: كان مسجد الأنصار يسلمون فيه تسليمتين، وكان مسجد المهاجرين يسلمون فيه تسليمة واحدة لا يردون عَلَى الإمام (^٤). واعتذر في \"المحيط\" فقال: لما كانت التسليمة الثانية أخفض من الأولى خفيت\n_________\n(^١) \"المصنف\" ١/ ٢٦٧ كتاب: الصلوات، باب: من كان يسلم تسليمة واحدة.\n(^٢) انظر: \"المجموع\" ٣/ ٤٥٨.\n(^٣) انظر: \"المنتقى\" ١/ ١٦٩.\n(^٤) انظر: \"الأوسط\" ٣/ ٢٢٣، \"المجموع\" ٣/ ٤٦٣.","vol":"7","page":290},{"text":"على من كان بعيدًا عنه - ﷺ -.\nوقال ابن التين: ذكر السلام عن النبي - ﷺ - في غير حديث، وقيل ما يأتي من طريق صحيح كيفية سلامه. وروي أنه - ﷺ - كان يسلم تسليمتين حتَّى يرى صفح خده. وفي مسلم: حتَّى يرى بياض خده (^١).\nقَالَ: ورواية أنه كان يسلم واحدة غير ثابتة. وروي عنه: ثنتين. أخرجه مسلم (^٢)، وهي أخبار تحتمل التأويل، والقياس يقتضي إفراد السلام في حكم الإمام والمنفرد.\nفرع:\nصفة السلام بالتعريف، وفي تنكيره خلاف عندنا، والأصح المنع (^٣).\n_________\n(^١) مسلم (٥٨٢) كتاب: المساجد، باب: السلام للتحليل من الصلاة عند فراغها، وكيفيته عن عامر بن سعد عن أبيه الحديث.\n(^٢) مسلم (٥٨١) كتاب: المساجد.\n(^٣) قال النووي ﵀: وإن قال: سلام عليكم بالتنوين فوجهان مشهوران في الطريقتين، وحكاهما الجرجاني قولين وهو غريب:\nأحدهما: يجزئه ويقوم التنوين مقام الألف واللام كما يجزئه في سلام التشهد، وهذا هو الأصح عند جماعة من الخراسانيين، منهم إمام الحرمين والبغوي والرافعي.\nالثاني: لا يجزئه، وهو الأصح المختار، ممن صححه الشيخ أبو حامد والبندنيجي والقاضي أبو الطيب. هذا هو الأصح وهو الذي ذكره أبو إسحاق المروزي في الشرح وهو نص الشافعي ﵀ قال الشيخ أبو حامد: هو ظاهر نص الشافعي وقول عامة أصحابنا. قال: ومن قال: يجزئه فقد غلط. ودليله قوله - ﷺ -: \"صلوا كما رأيتموني أصلي\" وبينت الأحاديث الصحيحة أنه - ﷺ - كان يقول: \"السلام عليكم\" ولم ينقل عنه سلام عليكم بخلاف التشهد فإنه نقل بالأحاديث الصحيحة بالتنوين وبالألف واللام. اهـ. \"المجموع\" ٣/ ٤٥٦.","vol":"7","page":291},{"text":"فصل:\nوفي الحديث خروج النساء إلى المساجد وسبقهن بالانصراف، فالاختلاط بهن مظنة الفساد، ويمكث الإمام في مصلاه والحالة هذِه، فإن لم يكن هناك نساء فالمستحب للإمام أن يقوم من مصلاه عقب سلامه. كذا قاله الشافعي في \"المختصر\" (^١).\nوفي \"الإحياء\" للغزالي: أن ذَلِكَ فعل رسول الله - ﷺ - وأبي بكر وعمر، وصححه ابن حبان في غير \"صحيحه\" ولم يذكر عمر.\nوفي \"النهاية\" لإمام الحرمين أن في الحديث: \"إِذَا لم يقم إمامكم فانخسوه\" وحاصل كلام ابن الرفعة في \"كفايته\": أن الإمام يستحب لَهُ إِذَا لم يكن نسوة أن يمكث بعد السلام للدعاء، فإذا فرغ منه وثب قائمًا ثمَّ جلس ويستقبل الناس، عَلَى الخلاف في كيفية الاستقبال، وهذا المجموع عَلَى هذا الترتيب غريب منه لم يقل به أحد، ولا معنى لَهُ أيضًا، وكلام النووي في \"شرح المهذب\" يخالفه، وكلام الماوردي في \"حاويه\" أقرب منه (^٢).\nقَالَ النووي عقب النص السالف: اتفق عَلَى هذا النص الأصحاب وعللوه بعلتين:\nأحدهما: لئلا يشك هو ومن خلفه هل سلم أم لا.\nالثانية: لئلا يدخل غريب فيظنه بعد في الصلاة فيقتدي به (^٣).\nقُلْتُ: لكن ظاهر حديث البراء بن عازب -الثابت في \"صحيح مسلم\": رمقت الصلاة مع محمد - ﷺ -، فوجدت قيامه فركعته، فاعتداله\n_________\n(^١) \"مختصر المزني\" ١/ ٧٧.\n(^٢) \"الحاوي\" ٢/ ١٤٨.\n(^٣) \"المجموع\" ٣/ ٤٧٠.","vol":"7","page":292},{"text":"بعد ركوعه، فسجدته، فجلسته بين السجدتين، فسجدته، فجلسته ما بين التسليم والانصراف قريبًا من السواء (^١) - يعطي أنه لم يكن يُثب ساعة ما سلم بل كان يجلس بعد السلام جلسة قريبة من السجود وما قبله.\nقَالَ الشافعي في \"الأم\": وللمأموم أن ينصرف إِذَا قضى الإمام السلام قبل قيام الإمام، وإن أخر ذَلِكَ حتَّى ينصرف بعد الإمام أو معه كان ذَلِكَ أحب إلى (^٢).\nوفي \"الذخيرة\": إِذَا فرغ من صلاته أجمعوا أنه لا يمكث في مكانه مستقبل القبلة، وجميع الصلوات في ذَلِكَ سواء، فإن لم يكن بعدها تطوع إن شاء انحرف عن يمينه أو يساره أو ذهب في حاجته، وإن شاء استقبل الناس بوجهه إِذَا لم يكن أمامه من يصلي، وإن كان بعد الصلاة سنن يقوم إليها -وبه نقول- ويكره تأخيرها عن أداء الفريضة فيتقدم أو يتأخر، أو ينحرف يمينًا أو شمالًا، أو يذهب إلى بيته فبه. وعن الحلواني من الحنفية جواز تأخير السنن بعد المكتوبة، والنص: إن التأخير مكروه (^٣). ويدعو في الفجر والعصر؛ لأنه لا صلاة بعدهما، فجعل الدعاء بدل الصلاة، ويستحب أن يدعو بعد السلام (^٤).\nفرع: إِذَا أراد الإمام أن ينفتل في المحراب ويقبل عَلَى الناس للذكر والدعاء جاز أن ينفتل كيف شاء، وأما الأفضل فأن يجعل يمينه إليهم ويساره إلى المحراب. وقيل عكسه، وبه قَالَ أبو حنيفة (^٥).\n_________\n(^١) \"صحيح مسلم\" (٤٧٠) كتاب: الصلاة، باب: اعتدال أركان الصلاة وتخفيفها.\n(^٢) \"الأم\" ١/ ١٢٧.\n(^٣) \"مراقي الفلاح\" ص ١٧٠.\n(^٤) انظر: \"المبسوط\" ١/ ٣٨، \"بدائع الصنائع\" ١/ ١٥٩.\n(^٥) وفي مذهب أبي حنيفة أقوال: الأول الانحراف إلى اليمين أولى. كما في =","vol":"7","page":293},{"text":"وقال الإمام: إن لم يصح حديث تخير.\nقُلْتُ: وصح بالأول، ففي مسلم من حديث البراء قَالَ: كنا إِذَا صلينا خلف النبي - ﷺ - أحببنا أن نكون عن يمينه يقبل علينا بوجهه، فسمعته يقول: \"رب قني عذابك يوم تبعث -أو تجمع- عبادك\" (^١).\nوفي \"فوائد الرحلة\" للشيخ تقي الدين بن الصلاح عن \"المدخل\" لزاهر السرخسي أن الإمام إِذَا سلم من الظهر أو المغرب أو العشاء قام؛ ليركع السنة إما عن يمينه أو عن شماله، وإن سلم من الصبح أو العصر أقبل بوجهه عَلَى الناس.\nفصل:\nوفي الحديث أيضًا وجوب غض البصر، ومكث الإمام في موضعه لعلة -وقد علمت ما فيه- ومكث القوم في أماكنهم.\n_________\n= \"الخانية\"، الثاني: الانحراف عن اليمين أولى، كما في \"شرح المنية\"، الثالث: والتسوية بينهما هو ما صححه في \"البدائع\"، انظر: \"بدائع الصنائع\" ١/ ١٦٠، \"رد المحتار\"١/ ٥٧٠.\n(^١) مسلم (٧٠٩) كتاب: صلاة المسافرين، باب: استحباب يمين الإمام.","vol":"7","page":294},{"text":"<span data-type='title' id=toc-759>١٥٣ - باب يُسَلِّمُ حِيَن يُسَلِّمُ الإِمَامُ</span>\nوَكَانَ ابن عُمَرَ يَسْتَحِبُّ إِذَا سَلَّمَ الإِمَامُ أَنْ يُسَلمَ مَنْ خَلْفَهُ.\n\n٨٣٨ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا عَبْدُ اللهِ، قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عِتْبَانَ، قَالَ: صَلَّيْنَا مَعَ النَّبِيِّ - ﷺ - فَسَلَّمْنَا حِينَ سَلَّمَ. [فتح ٢/ ٣٢٣].\nثمَّ ذكر فيه عن محمود بن الربيع عَنْ عِتْبَانَ، قَالَ: صَلَّيْنَا مَعَ النبِيَّ - ﷺ - فَسَلَّمْنَا حِينَ سَلَّمَ.\nهذا الحديث تقدم مطولًا في باب: المساجد في البيوت (^١).\nثم ترجم عليه بعد ذَلِكَ:\n_________\n(^١) سبق برقم (٤٢٥) كتاب: الصلاة، باب: المساجد في البيوت","vol":"7","page":295},{"text":"<span data-type='title' id=toc-760>١٥٤ - باب مَنْ لَمْ يَرَدد السَّلَامِ عَلَى الإِمَامِ وَاكْتَفَى بِتَسْلِيمِ الصَّلَاةِ</span>\n٨٣٩ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ، وَزَعَمَ أَنَّهُ عَقَلَ رَسُولَ اللهِ - ﷺ - وَعَقَلَ مَجَّةً مَجَّهَا مِنْ دَلْوٍ كَانَ فِي دَارِهِمْ.\n\n٨٤٠ - قَالَ: سَمِعْتُ عِتْبَانَ بْنَ مَالِكٍ الأَنْصَارِيَّ ثُمَّ أَحَدَ بَنِي سَالِمٍ قَالَ: كُنْتُ أُصَلِّي لِقَوْمِي بَنِي سَالِمٍ، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَقُلْتُ: إِنِّي أَنْكَرْتُ بَصَرِي، وَإِنَّ السُّيُولَ تَحُولُ بَيْنِي وَبَيْنَ مَسْجِدِ قَوْمِي، فَلَوَدِدْتُ أَنَّكَ جِئْتَ فَصَلَّيْتَ فِي بَيْتِي مَكَانًا حَتَّى أَتَّخِذَهُ مَسْجِدًا، فَقَالَ: \"أَفْعَلُ إِنْ شَاءَ اللهُ\". فَغَدَا عَلَيَّ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ مَعَهُ بَعْدَ مَا اشْتَدَّ النَّهَارُ، فَاسْتَأْذَنَ النَّبِيُّ - ﷺ - فَأَذِنْتُ لَهُ، فَلَمْ يَجْلِسْ حَتَّى قَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ مِنْ بَيْتِكَ؟ \". فَأَشَارَ إِلَيْهِ مِنَ المَكَانِ الذِي أَحَبَّ أَنْ يُصَلِّيَ فِيهِ، فَقَامَ فَصَفَفْنَا خَلْفَهُ ثُمَّ سَلَّمَ، وَسَلَّمْنَا حِينَ سَلَّمَ. [انظر: ٤٢٤ - مسلم: ٣٣ - فتح: ٢/ ٣٢٣]\nوساقه مطولًا (^١) وفي آخره: ثُمَّ سَلَّمَ، وَسَلَّمْنَا حِينَ سَلَّمَ.\nقَالَ ابن التين وغيره: يريد البخاري أن من كان خلفه - ﷺ - إنما سلم واحدة ينوي بها الخروج من الصلاة ولم يرد عَلَى الإمام، ولا عن يساره.\nقَالَ الداودي: وليس هذا مما يسقط السلام عن المأموم. قَالَ: ويحتمل قوله: (وسلمنا حين سلم). أي: عَلَى الإمام، وسكت عنه لعلم السامع.\nوقال بعضهم في قوله تعالى: ﴿وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ﴾ الآية [النساء: ٨٦]: إنه السلام، وهو عَلَى عمومه، وقد أمرهم - ﷺ - أن يأتموا به في. أفعاله.\nقَالَ: ومجه - ﷺ - في وجه محمود بن الربيع في الحديث؛ لتناله بركته وبركة يلقه.\n_________\n(^١) يعني حديث الباب السابق.","vol":"7","page":296},{"text":"وقوله: (مجة مجها من دلو كان في دارهم) كذا في رواية أبي الحسن، وفي رواية أبي ذر: كانت.\nو(الدلو) تذكّر وتؤنث، والتأنيث أكثر.\nوقوله: (زعم أنه عقل) ليس عَلَى معنى التهمة.\nقَالَ: (وكان ابن عمر لا يرد عَلَى الإمام). وقد أسلفنا في الباب قبله كلام عمار في ذَلِكَ. وقال النخعي: إن شاء رد أو لم يرد. ومالك يرى أنه يرد (^١)، وبه قَالَ ابن عمر في أحد قوليه وجماعة من التابعين.\nوبالرد قَالَ الشعبي وسالم وسعيد بن المسيب وعطاء.\nوقال ابن بطال: أظن البخاري أراد بالباب الثاني رد قول من أوجب التسليمة الثانية، ولم يوجبها إلا أحمد والحسن بن صالح (^٢)، وفي صفة سلام المأموم في الرد روايتان: السلام عليكم، سلام عليكم. رواهما أشهب (^٣)، والمأموم يرد بالثانية عَلَى الإمام (^٤) ودليله حديث جابر: أنه - ﷺ - قَالَ: \"وإنما يكفي أحدكم أن يضع يده عَلَى فخذه ثمَّ يسلم عَلَى أخيه من عن يمينه ويسلم من عن يساره، ثمَّ يرد هو عليه بعد ذَلِكَ\" (^٥)، فإن سلموا هذا فيمن عن يساره قسنا عليه الإمام؛ لأنه يسلم عَلَى من معه في صلاته، فكان حكمه للرد كالمأمومين، وعندنا أن الإمام ينوي السلام من عن يمينه ويساره من ملائكة وإنس وجن، والسلام عَلَى المأمومين، وهم: الرد عليه (^٦).\n_________\n(^١) انظر: \"التمهيد\" ٥/ ١٠٣.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٥٦.\n(^٣) انظر: \"الذخيرة\" ٢/ ٢٠٤.\n(^٤) انظر: \"المعونة\" ١/ ١٠١.\n(^٥) رواه مسلم (٤٣١) كتاب: الصلاة، باب: الأمر بالسكون في الصلاة.\n(^٦) انظر: \"روضة الطالبين\" ١/ ٢٦٨، \"البيان\" ٢/ ٢٤٦ - ٢٤٧.","vol":"7","page":297},{"text":"واختلف فيما حكاه القاضي أبو محمد: هل تجزئ بتسليمة الإمام عن كل من على يساره أو يفرد المأمومين بتسليمة ثالثة. واختلف عن مالك بأيهما يبدأ (^١)، فروى ابن بطال الكلام في سلام الإمام والمأمومين كالكلام في إحرامهما (^٢)، وقد سلف في باب: إنما جعل الإمام ليؤتم به واضحًا، ولا شك أن المصلي لا يكون داخلًا في الصلاة إلا بتمام التكبير، ولا ينبغي للمأموم الدخول في صلاة لم يصح فيها دخول إمامه بعد، والسلام كذلك، ولا ينبغي أن يفعله المأموم إلا بعد إمامه لأنه تحليل، أو بعد تقدمه بلفظ بعض السلام. هذا حق الائتمام في اللغة أن يكون فعل المأموم تاليًا له، ألا ترى قول عتبان: فسلمنا حين سلم، وهو يقتضي أن سلامهم كان بعد تمام سلامه، وهو الذي كان يستحبه ابن عمر (^٣).\n_________\n(^١) انظر: \"المنتقى\" ١/ ١٧٠، \"الذخيرة\" ٢/ ٢٠٢.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٥٥.\n(^٣) ورد بهامش الأصل ما نصه: آخر ٢ من ٤ من تجزئة المصنف.","vol":"7","page":298},{"text":"<span data-type='title' id=toc-761>١٥٥ - باب الذِّكْرِ بَعْدَ الصَّلَاةِ</span>\n٨٤١ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرٌو أَنَّ أَبَا مَعْبَدٍ -مَوْلَى ابْنِ عَبَّاسٍ- أَخْبَرَهُ أَنَّ ابْنَ عَبَّاسٍ ﵄ أَخْبَرَهُ، أَنَّ رَفْعَ الصَّوْتِ بِالذِّكْرِ حِينَ يَنْصَرِفُ النَّاسُ مِنَ المَكْتُوبَةِ كَانَ عَلَى عَهْدِ النَّبِيِّ - ﷺ -. وَقَالَ ابْنُ عَبَّاسٍ: كُنْتُ أَعْلَمُ إِذَا انْصَرَفُوا بِذَلِكَ إِذَا سَمِعْتُهُ. [مسلم: ٥٨٣ - فتح: ٢/ ٣٢٤]\n\n٨٤٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ، حدَّثنا عَمْرٍو قَال: أَخْبَرَنِي أَبُو مَعْبَدٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كُنْتُ أَعْرِفُ انْقِضَاءَ صَلَاةِ النَّبِيِّ - ﷺ - بِالتَّكْبِيرِ. [انظر: ٨٤١ - مسلم: ٥٨٣ - فتح: ٢/ ٣٢٥]\n\n٨٤٣ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ قَالَ: حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللهِ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: جَاءَ الفُقَرَاءُ إِلَى النَّبِيِّ - ﷺ - فَقَالُوا: ذَهَبَ أَهْلُ الدُّثُورِ مِنَ الأَمْوَالِ بِالدَّرَجَاتِ العُلَا وَالنَّعِيمِ المُقِيمِ، يُصَلُّونَ كَمَا نُصَلِّي، وَيَصُومُونَ كَمَا نَصُومُ، وَلَهُمْ فَضْلٌ مِنْ أَمْوَالٍ يَحُجُّونَ بِهَا، وَيَعْتَمِرُونَ، وَيُجَاهِدُونَ، وَيَتَصَدَّقُونَ قَالَ: \"أَلَا أُحَدِّثُكُمْ بِأَمْرٍ إِنْ أَخَذْتُمْ بِهِ أَدْرَكْتُمْ مَنْ سَبَقَكُمْ، وَلَمْ يُدْرِكْكُمْ أَحَدٌ بَعْدَكُمْ، وَكُنْتُمْ خَيْرَ مَنْ أَنْتُمْ بَيْنَ ظَهْرَانَيْهِ، إِلاَّ مَنْ عَمِلَ مِثْلَهُ؟ تُسَبِّحُونَ وَتَحْمَدُونَ، وَتُكَبِّرُونَ خَلْفَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِينَ\". فَاخْتَلَفْنَا بَيْنَنَا فَقَالَ بَعْضُنَا نُسَبِّحُ ثَلَاثًا وَثَلَاثِينَ، وَنَحْمَدُ ثَلَاثًا وَثَلَاثِينَ، وَنُكَبِّرُ أَرْبَعًا وَثَلَاثِينَ. فَرَجَعْتُ إِلَيْهِ فَقَالَ: \"تَقُولُ: سُبْحَانَ اللهِ، وَالحَمْدُ لله، وَاللهُ أَكْبَرُ، حَتَّى يَكُونَ مِنْهُنَّ كُلِّهِنَّ ثَلَاثًا وَثَلَاثِينَ\". [٦٣٢٩ - مسلم: ٥٩٥ - فتح: ٢/ ٣٢٥]\n\n٨٤٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ المَلِكِ بْنِ عُمَيْرٍ، عَنْ وَرَّادٍ كَاتِبِ المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: أَمْلَى عَلَيَّ المُغِيرَةُ بْنُ شُعْبَةَ فِي كِتَابٍ إِلَى مُعَاوِيَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ: \"لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهْوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ،","vol":"7","page":299},{"text":"وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ\". وَقَالَ شُعْبَةُ عَنْ عَبْدِ المَلِكِ بِهَذَا، وَعَنِ الحَكَمِ عَنِ القَاسِمِ بْنِ مُخَيْمِرَةَ، عَنْ وَرَّادٍ بِهَذَا. وَقَالَ الحَسَنُ: الجَدُّ غِنًى. [١٤٧٧، ٢٤٠٨، ٥٩٧٥، ٦٣٣٠، ٦٤٧٣، ٦٦١٥، ٧٢٩٢ - مسلم: ٥٩٣ - فتح: ٢/ ٣٢٥]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث معبد عن ابن عباس أَنَّ رَفْعَ الصَّوْتِ بِالذكْرِ حِينَ يَنْصَرِفُ النَّاسُ مِنَ المَكْتُوبَةِ كَانَ عَلَى عَهْدِ النَّبِيِّ - ﷺ -. وَقَالَ ابن عَبَّاسٍ: كُنْتُ أَعْلَمُ إِذَا انْصَرَفُوا بِذَلِكَ إِذَا سَمِعْتُهُ.\nوفي لفظ: كُنْتُ أَعْرِفُ انْقِضَاءَ صَلَاةِ النَّبِيِّ - ﷺ - بِالتَّكْبِيرِ. وقال سفيان عن عمرو قَالَ: كان أبو معبد أصدق موالي ابن عباس.\nالشرح:\nقوله: (وقال ابن عباس) هو من كلام أبي معبد عنه، كما بينه أحمد في \"مسنده\"، فإنه ذكره إلى قوله: (عَلَى عهد رسول الله - ﷺ -) ثمَّ قَالَ: وإنه يعني: أبا معبد. قَالَ: قَالَ ابن عباس. فذكره (^١).\nوفي مسلم: عن ابن عيينة، عن عمرو قَالَ: أخبرني بها أبو معبد ثمَّ أنكره بعد عن ابن عباس، قَالَ: نعرف انقضاء صلاة رسول الله بالتكبير. ثمَّ ساقه به.\nقَالَ عمرو: فذكرت لأبي معبد فأنكره، وقال: لم أحدثك بهذا. قَالَ عمرو: فقد أخبرتنيه قبل ذَلِكَ (^٢).\nقَالَ الشافعي: كأنه نسيه بعد ما حدثه إياه (^٣).\n_________\n(^١) \"مسند الإمام أحمد\" ١/ ٢٢٢.\n(^٢) مسلم (٥٨٣) كتاب: المساجد ومواضع الصلاة، باب: الذكر بعد الصلاة.\n(^٣) \"مسند الشافعي\" ١/ ٩٩.","vol":"7","page":300},{"text":"قُلْتُ: ولا يقدح ذَلِكَ إِذَا كان الراوي عنه ثقة عند الجمهور خلافًا للكرخي.\nو(أبو معبد) اسمه: نافذ -بالذال المعجمة- مات سنة أربع أو تسع ومائة (^١)، والحديث دال عَلَى ما ترجم له.\nووجهه تقريره - ﷺ - ذَلِكَ من غير تكبر منه، وان نقل عن مالك وعبيدة أنه محدث، فالسلف عَلَى خلافه.\nووجه الجهر التعليم، ثمَّ ظاهره المداومة.\nقَالَ الشافعي: وأختار للإمام والمأموم أن يذكر الله تعالى من الفراغ من الصلاة ويخفيان ذَلِكَ، إلا أن يقصدا التعليم فيعلما ثمَّ يسرا (^٢)، وفيه أنه لم يكن يسمع جهر الصوت بتبليغ السلام، والذكر أعم من التكبير وغيره، وإنما لم يحضر ابن عباس الجماعة لصغره.\nوقول ابن عباس: (إن رفع الصوت بالذكر ..) إلى آخره يدل أنه لم يكن يفعل ذَلِكَ الصحابة حين حدث ابن عباس به، إذ لو كان يفعل ذَلِكَ الوقت لم يكن، لقوله: (إن ذَلِكَ كان عَلَى عهد رسول الله - ﷺ -). معنى، وهذا كما كان أبو هريرة يكبر في كل خفض ورفع، ويقول: أنا أشبهكم صلاة برسول الله - ﷺ -. فالتكبير إثر الصلاة، مثل هذا مما لم يواظب الشارع عليه طول حياته، وفَهِمَ أصحابه أن ذَلِكَ ليس بلازم فتركوه؛ خشية أن يظن أن من قصر علمه أنه مما لا تتم الصلاة إلا به، فلذلك كرهه من كرهه من الفقهاء؛ قاله ابن بطال (^٣).\n_________\n(^١) نافذ أبو معبد، حجازي، من أصدق موالي ابن عباس، انظر: \"الطبقات\" ٥/ ٢٩٤، \"التاريخ الكبير\" ٨/ ١٣٢ (٢٤٥٥)، \"الجرح والتعديل\" ٨/ ٥٠٧ - ٥٠٨ (٢٣٢١)، \"الثقات\" لابن حبان ٥/ ٤٨٤.\n(^٢) \"الأم\" ١/ ١١٠.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٥٨.","vol":"7","page":301},{"text":"الحديث الثاني:\nحديث سمي، عن أبي صالح عن أبي هريرة: جَاءَ فقراء المهاجرين إلَى رسول الله - ﷺ - فَقَالُوا: ذَهَبَ أَهْلُ الدُّثُورِ مِنَ الأَمْوَالِ بِالدَّرَجَاتِ العُلَا … الحديث بطوله.\nوقد أخرجه مسلم أيضًا مطولًا، وفي رواية له أدرج قول أبي صالح: ثمَّ رجع فقراء المهاجرين إلى آخره، وفي آخره يقول سهيل: إحدى عشرة، إحدى عشرة، إحدى عشرة. فجميع ذَلِكَ كله ثلاث وثلاثون (^١). وللبخاري في كتاب الأدعية: \"تسبحون في كل صلاة عشرًا وتحمدون عشرًا وتكبرون عشرًا\" ثمَّ قَالَ: ورواه أبو صالح عن أبي الدرداء (^٢).\nقُلْتُ: أخرجه النسائي (^٣)، وفي الترمذي في الأول: \"والله أكبر أربعًا وثلاثين، ولا إله إلا الله عشرًا\" ثمَّ قَالَ: حسن غريب (^٤).\nوفي أفراد مسلم من حديث أبي هريرة مرفوعًا: \"سبح الله عند دبر\nكل صلاة ثلًاثا وثلاثين، وحمد الله ثلًاثا وثلاثين وكبر الله ثلًاثا وثلاثين، فذلك تسعة وتسعون ثمَّ قَالَ تمام المائة: لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير، غفرت خطاياه\n_________\n(^١) \"صحيح مسلم\" (٥٩٥) كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.\n(^٢) سيأتي برقم (٦٣٢٩) كتاب: الدعوات، باب: الدعاء بعد الصلاة.\n(^٣) \"السنن الكبرى\" ٦/ ٤٣ (٩٩٧٥) كتاب: عمل اليوم والليلة، باب: التسبيح والتكبير والتهليل والتحميد دبر الصلوات.\n(^٤) الترمذي (٤١٠) كتاب: الصلاة، باب: ما جاء في التسبيح في أدبار الصلاة. وقال الألباني في \"ضعيف الترمذي\": ضعيف الإسناد، والتهليل منكر.","vol":"7","page":302},{"text":"وإن كانت مثل زبد البحر\" (^١). وفي أفراده من حديث كعب بن عجرة مرفوعًا: \"معقبات لا يخيب قائلهن -أو فاعلهن- دبر كل صلاة مكتوبة: ثلاث وثلاثون تسبيحة، وثلاث وثلاثون تحميدة، وأربع وثلاثون تكبيرة\" (^٢).\nقَالَ الدارقطني: ورواه منصور وشعبة عن الحكم موقوفًا، وهو الصواب، فلعل لأجل ذا لم يخرجه البخاري.\nوفي \"جامع الترمذي\" -وقال: حسن صحيح- من حديث عبد الله بن عمرو مرفوعًا: \"خصلتان -أو خلتان- لا يحافظ عليهما رجل مسلم إلا دخل الجنة، وهما يسير. ومن يعمل بهما قليل\". قالوا: وما هما يا رسول الله؟ قَالَ: \"أن يحمد الله ويسبحه ويكبره في كل صلاة عشرًا عشرًا\" (^٣).\nوفي \"صحيح ابن حبان\" (^٤) من حديث ابن عمر أن رجلًا رأى فيما يرى النائم: أي شيء أمركم نبيكم؟ قَالَ: أمرنا أن نسبح ثلاثًا وثلاثين .. الحديث، فقال: سبحوا خمسًا وعشرين، واحمدوا خمسًا وعشرين، وكبروا خمسًا وعشرين، وهللوا خمسًا وعشرين، فتلك مائة؛ فلما أصبح ذكر ذَلِكَ لرسول الله - ﷺ -، فقال: \"افعلوا كما قَالَ الأنصاري\".\nوأخرجه ابن خزيمة والحاكم وقال: صحيح الإسناد (^٥).\n_________\n(^١) مسلم (٥٩٧) كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.\n(^٢) مسلم (٥٩٦) كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.\n(^٣) الترمذي (٣٤١٠) كتاب: الدعوات، باب: (٢٥)، وقال: حديث حسن صحيح، وقال الألباني في \"صحيح الترمذي\": صحيح.\n(^٤) ورد بهامش الأصل ما نصه: وهو في النسائي من طريقين عن ابن عمر وزيد بن ثابت ورجاله.\n(^٥) حديث ابن عمر رواه الطبراني في \"الدعاء\" ٢/ ١١٣٤ - ١١٣٥ (٧٣٠) وعزاه ابن حجر في \"الإتحاف\" ٩/ ١٤٣ (١٠٧٣٠) للسراج. فقط، وأما الحديث الذي أخرجه =","vol":"7","page":303},{"text":"إذَا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\n(الدثور): بضم الدال. الأموال الكثيرة، واحدها (دثر) بالإسكان، وحكي التحريك. قَالَ ابن سيده: لا يثنى ولا يجمع (^١)، وخالفه أبو عمر المطرز، وقال الداودي: الدثور: الغنى، والدثور الاندراس، وهو من الأضداد.\nوالدرجات يجوز أن تكون حسية ومعنوية.\nو(النعيم): ما يتنعم به. و(المقيم): الدائم. والسبقية يحتمل أن تكون في المعنى أو الزمن.\nوقوله: \"كل صلاة\" تشمل الفرض والنفل، وإن وقع التقييد في حديث كعب بن عجرة بالمكتوبة.\nوقوله: (فرجعت إليه) هو أبو صالح الراوي، عن أبي هريرة، وظاهر الحديث أولى من تأويله كما قاله القاضي (^٢).\nالثاني:\nفيه تفضيل الغني الشاكر على الفقير الصابر، وهو أصح المذاهب الخمسة فيه، وإن كان جمهور الصوفية عَلَى ترجيح الفقير الصابر؛\n_________\n= ابن حبان وابن خزيمة والحاكم فهو من حديث زيد بن ثابت، رواه ابن حبان ٥/ ٣٦٠ - ٣٦١ (٢٠١٧) كتاب: الصلاة، والحاكم ١/ ٢٥٣ كتاب: الصلاة، وقال: هذا حديث صحيح الإسناد ولم يخرجاه بهذا اللفظ، ورواه الترمذي (٣٤١٣) كتاب: الدعوات، باب: ما جاء في التسبيح، والنسائي ٣/ ٧٦ كتاب: السهو، باب: نوع آخر من التسبيح، وابن حجر في \"نتائج الأفكار\" ٢/ ٢٧٧، وقال: هذا حديث صحيح.\n(^١) \"المحكم\" ١٠/ ١٨.\n(^٢) انظر: \"إكمال المعلم\" ٢/ ٥٤٧.","vol":"7","page":304},{"text":"لسبقه قبل الأغنياء بخمسمائة عام، وهم مسئولون (^١).\nالثالث:\nفيه فضل الذكر أدبار الصلوات، فإنه وقت فاضل، وفيه غير ذَلِكَ كما أوضحته في \"شرح العمدة\" (^٢)، فراجعه منه، وستكون لنا عودة إليه في كتاب الرقاق وغيره إن شاء الله تعالى.\n_________\n(^١) انظر: \"الإعلام\" ٤/ ٥٤ - ٦٠، \"إحكام الأحكام\" ص ٣٣٦ - ٣٣٧، قال شيخ الإِسلام ابن تيمية ﵀: قد كثر تنازع الناس: أيهما أفضل الفقير الصابر، أو الغني الشاكر؟ وأكثر كلامهم فيها مشوب بنوع من الهوى، أو بنوع من قلة المعرفة، والنزاع فيها بين الفقهاء والصوفية، والعامة والرؤساء وغيرهم. وقد ذكر القاضي أبو الحسين بن القاضي أبي يعلى في كتاب \"التمام لكتاب الروايتين والوجهين\" لأبيه فيها عن أحمد روايتين:\nأحدهما: أن الفقير الصابر أفضل. وذكر أنه اختار هذِه الرواية أبو إسحاق بن شاقلا، ووالده القاضي أبو يعلى، ونصرها هو.\nالثانية: أن الغني الشاكر أفضل، اختاره جماعة منهم ابن قتيبة.\nوالقول الأول يميل إليه كثير من أهل المعرفة والفقه والصلاح. من الصوفية والفقراء. ويحكى هذا القول عن الجنيد وغيره والقول الثاني يرجحه طائفة منهم كأبي العباس بن عطاء وغيره.\nوربما حكى بعض الناس في ذلك إجماعًا، وهو غلط.\nوفي المسألة قول ثالث: وهو الصواب أنه ليس هذا أفضل من هذا مطلقًا ولا هذا أفضل من هذا مطلقًا بل أفضلهما أتقاهما. كما قال تعالى: ﴿إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ﴾ [الحجرات: ١٣] وقال عمر بن الخطاب: الغنى والفقر مطيتان لا أبالي أيتهما ركبت. وقد قال تعالى: ﴿إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللهُ أَوْلَى بِهِمَا﴾ [النساء: ١٣٥] وهذا القول اختيار طائفة منهم الشيخ ابن حفص السهروردي، وقد يكون هذا أفضل لقوم، وفي بعض الأحوال. وهذا أفضل لقوم وفي بعض الأحوال، فإن استويا في سبب الكرامة استويا في الدرجة، وإن فضل أحدهما الآخر في سببها ترجح عليه، هذا هو الحكم العام. \"مجموع الفتاوى\" ١١/ ١٢٢ - ١٢٥.\n(^٢) \"الإعلام\" ٤/ ٥٤.","vol":"7","page":305},{"text":"الحديث الثالث:\nحديث سفيان، عن عبد الملك بن عمير، عن وراد، عن المغيرة بن شعبة أنه - ﷺ - كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَاةِ مَكْتُوبَةِ: \"لَا إله إِلَّا اللهُ .. \" الحديث.\nوَقَالَ شُعْبَةُ، عَنْ عَبْدِ المَلِكِ بهذا، وَعَنِ الحَكَمِ، عَنِ القَاسِمِ بْنِ مُخَيْمِرَةَ، عَنْ وَرَّادٍ بهذا. وَقَالَ: الجَدُّ غِنًى.\nوذكره في الدعوات والرقاق والاعتصام وغيرها كما ستعلمه (^١).\nوأخرجه مسلم: كان إِذَا فرغ من الصلاة وسلم قَالَ ذَلِكَ (^٢)، وفي أخرى للبخاري: كان يقولها في دبر كل صلاة (^٣). ولم يقل: مكتوبة. وأدخله البخاري في كتاب القدر (^٤)، وكذا مالك لأجل: \"لا مانع لما أعطيت .. \". إلى آخره (^٥).\nوالقاسم هذا احتج به مسلم والأربعة، واستشهد به البخاري كما ترى.\nوالتعليقان أخرجهما السراج في \"مسنده\" بإسناد صحيح، قَالَ في الأول: حَدَّثنَا معاذ بن المثنى، حَدَّثَنِي أبي، ثنا أبي، عن عبد الملك (^٦).\n_________\n(^١) سيأتي برقم (٦٣٣٠) كتاب: الدعوات، باب: الدعاء بعد الصلاة، و(٦٤٧٣) كتاب: الرقاق، باب: ما يكره من قيل وقال، و(٦٦١٥) كتاب: القدر، باب: لا مانع لما أعطى، و(٧٢٩٢) كتاب: الاعتصام، باب: ما يكره من كثرة السؤال وتكلف مالا يعنيه.\n(^٢) مسلم (٥٩٣) كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.\n(^٣) سيأتي برقم (٦٣٣٠).\n(^٤) سيأتي برقم (٦٦١٥).\n(^٥) رواه مالك في \"الموطأ\" ٢/ ٩٠٠ - ٩٠١ رواية يحيى الليثي.\n(^٦) \"مسند السراج\" (ق ٧٦/ ٢)، وانظر: \"حديث السراج\" للشحامي ٢/ ١٥٤.","vol":"7","page":306},{"text":"وقال في الثاني: حَدَّثَنَا أبو المثنى، حَدَّثَنِي أبي، عن شعبة، حَدَّثَنِي الحكم بن عتيبة (^١).\nو(سفيان) السالف هو: الثوري. كما قاله خلف والبيهقي، ولابن خزيمة: لا إله إلا الله. ثلاث مرات (^٢).\nوفي الباب حديث ابن الزبير في مسلم (^٣)، وغير ذَلِكَ مما محله \"عمل اليوم والليلة\" للنسائي (^٤)، وأبي نعيم (^٥)، وغيرهما (^٦).\nو(دُبُر): بضم الدال والباء، وتسكن.\nو(الجد): بفتح الجيم عَلَى الأشهر: الغنئ والحظ، وحكي الكسر فيهما، أي: الاجتهاد في الدنيا.\nو(منك): عَلَى بابها، بمعنى: البدل، ولا بمعنى: عندك، كما في \"الصحاح\"، المعنى: لا ينفع ذا المال ماله إن أنت أردته بسوء، وقد أوضحت الكلام عليه في \"شرح العمدة\"، فليراجع منه أيضًا (^٧).\n_________\n(^١) \"مسند السراج\" (ق ٧٧/ ٢)، وانظر: \"حديث السراج\" للشحامي ٢/ ٣٢٩.\n(^٢) ابن خزيمة ١/ ٣٦٥ (٧٤٢) كتاب: الصلاة، باب: التهليل والثناء على الله بعد السلام.\n(^٣) مسلم (١٣٩/ ٥٩٤).\n(^٤) \"عمل اليوم والليلة\" للنسائي (١٢٨).\n(^٥) ورواه أبو نعيم في \"المستخرج على مسلم\" ٢/ ١٩٢ (١٣١٨).\n(^٦) ورواه أيضًا أبو داود (١٥٠٦)، وأحمد ٤/ ٥.\n(^٧) \"الإعلام\" ٤/ ٢٢ - ٢٣.","vol":"7","page":307},{"text":"<span data-type='title' id=toc-762>١٥٦ - باب يَسْتَقْبِل الإِمَامُ النَّاسَ إِذَا سَلَّمَ</span>\n٨٤٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ قَالَ: حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا صَلَّى صَلَاةً أَقْبَلَ عَلَيْنَا بِوَجْهِهِ. [١١٤٣، ١٣٨٦، ٢٠٨٥، ٢٧٩١، ٣٢٣٦، ٣٢٥٤، ٤٦٧٤، ٦٠٩٦، ٧٠٧٤ - مسلم: ٢٢٧٥ - فتح: ٢/ ٣٣٣]\n\n٨٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ أَنَّهُ قَالَ: صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - صَلَاةَ الصُّبْحِ بِالحُدَيْبِيَةِ عَلَى إِثْرِ سَمَاءٍ كَانَتْ مِنَ اللَّيْلَةِ، فَلَمَّا انْصَرَفَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ فَذَلِكَ مُؤْمِنٌ بِي، وَكَافِرٌ بِالكَوْكَبِ، وَأَمَّا مَنْ قَالَ بِنَوْءِ كَذَا وَكَذَا فَذَلِكَ كَافِرٌ بِي، وَمُؤْمِنٌ بِالكَوْكَبِ\". [١٠٣٨، ٤١٤٧، ٧٥٠٣ - مسلم: ٧١ - فتح:٢/ ٣٣٣]\n\n٨٤٧ - حَدَّثَنَا عَبْدُ اللهِ، سَمِعَ يَزِيدَ قَالَ: أَخْبَرَنَا حُمَيْدٌ، عَنْ أَنَسٍ قَالَ: أَخَّرَ رَسُولُ اللهِ - ﷺ - الصَّلَاةَ ذَاتَ لَيْلَةٍ إِلَى شَطْرِ اللَّيْلِ ثُمَّ خَرَجَ عَلَيْنَا، فَلَمَّا صَلَّى أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ: \"إِنَّ النَّاسَ قَدْ صَلَّوْا وَرَقَدُوا، وَإِنَّكُمْ لَنْ تَزَالُوا فِي صَلَاةٍ مَا انْتَظَرْتُمُ الصَّلَاةَ\". [انظر: ٥٧٢ - مسلم: ٦٤٠ - فتح: ٢/ ٣٣٤]\nذكر فيه أحاديث:\nأحدها:\nحديث جرير بن حازم عن أبي رَجَاءٍ عمران بن ملحان، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ، قَالَ: كَانَ النَبِيُّ - ﷺ - إِذَا صَلَّى صَلَاةً أقْبَلَ عَلَيْنَا بِوَجْهِهِ.\nهذا الحديث أخرجه البخاري أيضًا في الجنائز، والبيوع، وبدء","vol":"7","page":308},{"text":"الخلق، والجهاد، والأدب، وصلاة الليل (^١)، وأخرجه مسلم أيضًا وفيه: إِذَا صلى الصبح (^٢). ولأبي نعيم والإسماعيلي: الغداة.\nو(جرير) هذا ثقة، ولما اختلط حجبه ولده. وقال ابن التين: هو ثقة، لنكه قيل: يغلط. والبخاري لا يدخل ما غلط فيه، وذكره البخاري أيضًا في باب: ما قيل في أولاد المشركين. وفي بعض النسخ: لما ذكر أولاد المشركين. قَالَ: (باب). ولم يترجم له، ثمَّ ساق بالسند المذكور الحديث، وفيه: فقال: \"من رأى منكم الليلة رؤيا؟ \" وذكر رؤياه بطولها، ولم يذكر ما ترجم له وهو: أولاد المشركين. وكأنه أحال عَلَى أنه في الحديث الذي ذكره في كتاب التعبير عَلَى ما هو عادته (^٣)، وهو قال عَلَى استحباب إقبال الإمام بعد صلاته عَلَى أصحابه، وقد أسفلنا الخلاف في كيفيته.\nقَالَ المهلب: وهو عوض من قيامه من مصلاه؛ لأن قيامه إنما هو ليعرف الناس بفراغ الصلاة (^٤)، وقد قَالَ مالك، في إمام مسجد القبائل والجماعات: لا بد أن يقوم من موضعه ولا يقوم في داره وسفره إلا أن يشاء (^٥) -قَالَ ابن خربوذ: من غير أن يستقبل القبلة- وفي بقاء الإمام في موضعه تخليط عَلَى الداخلين، وأن موضع الإمام موضع حظه وولائه،\n_________\n(^١) سيأتي برقم (١٣٨٦) كتاب: الجنائز، باب: ما قيل في أولاد المشركين، وبرقم (٢٠٨٥) كتاب: البيوع، باب: آكل الربا وشاهده وكاتبه، وبرقم (٢٧٩١) كتاب: الجهاد والسير، باب: درجات المجاهدين في سبيل الله، وبرقم (٣٢٣٦) كتاب: بدء الخلق، باب: إذا قال أحدكم: آمين.\n(^٢) مسلم (٢٢٧٥) كتاب: الرؤيا، باب: رؤيا النبي - ﷺ -.\n(^٣) سيأتي برقم (٧٠٤٧) كتاب: التعبير، باب: تعبير الرؤيا بعد صلاة الصبح.\n(^٤) كما في \"شرح ابن بطال\" ٢/ ٤٦٠.\n(^٥) انظر: \"التفريع\" ١/ ٢٧١، \"الكافي\" ص ٤٧.","vol":"7","page":309},{"text":"فإذا قضى صلاته زال منه، وفيه ضرب من الرياء فإنه يجب أن يعلم الناس أنه الإمام. ذكره ابن التين. وكان علي إِذَا صلى استقبل القوم بوجهه (^١)، وكان النخعي إِذَا سلم انحرف واستقبل القوم (^٢)، وفي طريقه الآخر إباحة الكلام في العلم وغيره، وكان يسألهم عن الرؤيا لما كانوا عليه من الصلاح والصدق فيحصل به الاطلاع عَلَى المغيبات، وفيه: اهتمام بالرؤيا والتشوق إلى فوائدها، وأن تعبيرها إنما يكون عَلَى ذي ود.\nولنتكلم عَلَى ألفاظ وقعت في هذِه الرؤيا المطولة؛ لتخف علينا المؤنة عند الوصول إلى موضعها -إن شاء الله وقدره- ومسارعة إلى الخيرات.\nفقوله: \"من رأى منكم الليلة رؤيا؟ \" كذا هنا، وفي مسلم \"البارحة\" بدل \"الليلة\" (^٣) والمراد به: الليلة الذاهبة، اسم فاعل من برح الشيء إِذَا ذهب، ومنه قولهم: برح الخفاء، أي: ذهب، وإذا دخل حرف النفي عَلَى (برح) صار من أخوات (كان) التي ترفع الاسم وتنصب الخبر، وصوب ابن الجوزي ما في البخاري، وذاك من تغيير الرواة للرواية بالمعنى، وغلط من سوى بينهما.\nقَالَ أبو منصور اللغوي: من الغلط أن تقول فيما بين صلاة الفجر إلى الظهر: فعلت البارحة كذا، والصواب أن تقول: فعلت الليلة كذا، إلى الظهر، وتقول بعد ذَلِكَ: فعلت البارحة إلى آخر اليوم.\nقُلْتُ: لعله من باب المجاز، والحقيقة ما ذكر.\n_________\n(^١) رواه ابن أبي شيبة ١/ ٢٦٩ (٣٠٩٤).\n(^٢) رواه عنه ابن أبي شيبة ١/ ٢٦٩ (٣٠٩٢).\n(^٣) \"صحيح مسلم\" (٢٢٧٥).","vol":"7","page":310},{"text":"واستدل به بعضهم عَلَى أن ما بعد طلوع الفجر إلى طلوع الشمس من الليل، ولا يصح لأنه إنما أشار إلى الليلة الماضية لا إلى الساعة الحاضرة، بدليل رواية: \"البارحة\" ومعناها: الماضية باتفاق، ولما كانت قرينة الانصرام أشار إليها، واكتفي بذكر الليلة عن صفتها للعلم بها، ولما كانت البارحة صفة معلومة لليلة استعملها غير متابعة استعمال الأسماء، وكان الأصل الجمع بين التابع والمتبوع، فيقال: الليلة، والبارحة. لكن جاز ذَلِكَ لما ذكرنا.\nقَالَ ابن العربي: وكان - ﷺ - يسأل عن الرؤيا استشرافًا للبشرى، واستطلاعًا لما يكون، وحرصًا عَلَى الخير، فلما ذكر له ابن زئل (^١) تلك الرؤيا وعلم ما فيها من الشدائد ترك السؤال حتى يأتي الله مما شاء من أمره، وهو حديث مظلم السند، فيه: قَالَ: رأيت كأنك يا رسول الله على منبر فيه سبع درجات وأنت في أعلاها درجة، وعن يمينك رجل آدم طوال، إِذَا تكلم يكاد يفزع الرجال، وعن يسارك رجل ربعة أحمر، كثير خيلان الوجه، إِذَا تكلم أصغيتم له، وأمام ذَلِكَ شيخ تقتدون به، وإذا أمام ذَلِكَ ناقة عجفاء، وإذا أنت كأنك تبعتها. فانتقع لون رسول الله - ﷺ - ساعة ثمَّ سري عنه وقال: \"أما المنبر فالدنيا سبعة آلاف سنة وأنا في آخرها ألفًا، وأما الرجل الطويل فموسى، والربعة عيسى، والشيخ إبراهيم، وأما الناقة العجفاء فهي\n_________\n(^١) كذا بالأصل، وورد بهامش: إنما هو زمل، وهو خزاغي، قص على النبي - ﷺ -. رؤيا. ولا يصح ذلك، وذكره السهيلي، وقد ذكره المؤلف على الصواب في باب من أدرك ركعة قبل الغروب، فاعلمه.\n[قلت: وقد علق سبط هناك، وأضاف نقلًا عن \"تجريد الذهبي\" وأحال إلى هنا].","vol":"7","page":311},{"text":"الساعة، علينا تقوم، لا نبي بعدي، ولا أمة بعد أمتي\" (^١).\nقَالَ ابن العربي: فما سأل رسول الله - ﷺ - أحدًا عن رؤيا إلا أن يجيء الرجل متبرعًا فيحدثه (^٢).\nوذكر أبو عبد الله محمد بن يحيى بن الحذاء في كتابه \"البشرى في تأويل الرؤيا\"، في قولهْ \"هل رأى منكم أحد الليلة رؤيا\" دليل عَلَى أن تأويلها والإخبار بها في صبيحة الليلة التي رؤيت فيها أولى؛ لقرب ذَلِكَ من رؤيتها، وإذا بعدت دخل ذَلِكَ النسيان والسهو وتأويل الرجل المضطجع يدل عَلَى غفلة في الدين، ولا غفلة أكثر من تضييع القرآن والصلاة.\nوالذي يشق شدقه، فلأن الشدق موضع الكلام، فوقعت العقوبة فيه كما وقعت في رأس النائم الغافل، إذ الرأس موضع النوم والغفلة، وأما الزناة وعريهم فلأن اللباس ستر الله الذي كان يسترهم به، فلما كشفوه كشفه الله تعالى وفضحهم.\nوالنهر من الدم، وفيه آكل الربا، فلا شك أن آكل الربا يؤذن بحرب من الله ورسوله، ومن حاباه قتل، ومن قتل سأل دمه، فكأنه غرق فيه؛ لكثرته.\n_________\n(^١) رواه ابن حبان في \"المجروحين\" ١/ ٣٢٥ - ٣٢٧، والطبراني في \"الكبير\" ٨/ ٣٠٣ (٨١٤٦)، وابن الجوزي في \"العلل المتناهية\" ٢/ ٢١٣ - ٢١٤ (١١٧١) وقال: هذا حديث لا يصح؛ قال ابن حبان: سليمان بن عطاء يروى عن مسلمة أشياء موضوعة لا أدري التخليط منه أو من مسلمة. وأورده الهيثمي في \"مجمع الزوائد\" ٧/ ١٨٣ - ١٨٤. وقال: رواه الطبراني، وفيه: سليمان بن عطاء القرشي، وهو ضعيف. وانظر \"الضعيفة\" (٣٦١١).\n(^٢) \"عارضة الأحوذي\" ٩/ ١٦٦ - ١٦٧.","vol":"7","page":312},{"text":"وقوله: أرض مقدسة. جاء في الإسماعيلي: مستوية.\nوقوله: \"يدخل ذَلِكَ الكلوب في شدقه\" وفي رواية أخرى له: \"فيشرشر شدقه إلى قفاه، ومنخره إلى قفاه، وعينه إلى قفاه فيشق\".\nوفي أخرى: \"ثمَّ تحول إلى الجانب الآخر، فيفعل به كذلك\" (^١). وقد فسره في الحديث.\nوقول البخاري: (وقال بعض أصحابنا عن موسى بن إسماعيل) هذا\nذكره أبو نعيم فقال: حَدَّثَنَا الطبراني، ثنا العباس بن الفضل، ثنا موسى ابن أبي إسماعيل فذكره.\nوقوله: \"ثمَّ يفعل الآخر بشدقه\". كذا وقع هنا، وفي رواية: \"ثمَّ يفعل بشدقه الآخر\". وصحح.\nوقوله: \"فيشدج\" أي: يكسر. وفي رواية: \"فيثلغ\" (^٢) أي: يشق ويفضخ.\nوقوله: \"يتدهده\" وفي أخرى: \"فيتدهدى\" أي: يتدحرج، تقول: دهدهت الحجر ودهديتُه.\nوالنقب: قَالَ صاحب \"المطالع\": رواه بعضهم بمثلثة، وللأصيلي بنون وقاف مفتوحة، وهو الطريق.\nوقوله: \"فإذا أقترت ارتفعوا\" قَالَ ابن التين: كذا وقع في رواية أبي الحسن: قترت، وعند أبي ذر: أقترت، وصوابه قترت بالقاف ومعناه: ارتفعت، أي: لهبت وارتفع فوارها، لأن القتر: الغبار. قَالَ أبو نصر: قتر اللحم يقتر بالكسر إِذَا ارتفع قتاره، وقتر بالكسر لغة فيه، قَالَ: وأما\n_________\n(^١) سيأتي برقم (٧٠٤٧) بالروايتين.\n(^٢) هو أيضًا في حديث (٧٠٤٧).","vol":"7","page":313},{"text":"فترت بالفاء فلا أعلم له وجهًا، لكن بعده إِذَا خمدت، وهو بمعنى: فترت، وأما أقترت فمثل قترت، وفي \"المطالع\": قترت. للقابسي وابن السكن وعبدوس، وعند أبي ذر والأصيلي: أقترت. وعند النسفي: \"فإذا وقدت ارتفعوا\" وهو الصحيح بدليل قولة بعد: \"فإذا خمدت رجعوا\".\nالحديث الثاني:\nحديث زيد بن خالد الجهني أَنَّهُ قَالَ: صَلَّى لنَا رَسُولُ الله - ﷺ - صَلَاةَ الصُّبْح بِالْحُدَيْبِيَةِ عَلَى إِثْرِ سَمَاءٍ .. الحديث. وفي آخره \"وَأمَّا مَنْ قَالَ مطرنا بِنَوْءِ كذَا فَذَلِكَ كَافِرٌ بِي، وَمُؤْمِنٌ بِالكَوْكَبِ\".\nالشرح:\nالكلام عليه من أوجه:\nأحدها:\nهذا الحديث يأتي إن شاء الله تعالى في الاستسقاء، والمغازي، والتوحيد (^١)، وأخرجه مسلم في الإيمان (^٢).\nثانيها:\nالمختار تخفيف ياء الحديبية، ولحن من شدَّدها، وهو لغة أهل العراق. قَالَ ابن سيده: قيل: إن حكي التخفيف عن بعضهم، فالحديبية\n_________\n(^١) سيأتي برقم (١٠٣٨) كتاب: الاستسقاء، باب: قول الله تعالى: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ و(٤١٤٧) كتاب: المغازي، باب: غزوة الحديبية، و(٧٥٠٣) كتاب: التوحيد، باب: قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾.\n(^٢) \"صحيح مسلم\" (٧١) كتاب: الإيمان، باب: بيان كفر مَن قال: مطرنا بالنوء.\nوورد بهامش الأصل ما نصه: وأبو داود في الطب والنسائي في الصلاة.","vol":"7","page":314},{"text":"موضع، وقيل: بئر سمي المكان بها (^١). وهي من الحل، خلافًا لمالك.\nوالسماء هنا المطر؛ لأنه يأتي منها، وكل عال فهو سماء.\nوالإثر مثلث الهمزة، وفيه أن السماء مؤنثة، ولعل ذَلِكَ عَلَى لفظها، لا على معناها؛ لأن السماء تذكر وتؤنث إِذَا لم يرد بها المطر.\nوقوله: (فلما انصرف أقبل عَلَى الناس) هو موضع الترجمة، وقال القرطبي: أي انصرف من صلاته وفرغ منها، وظاهره أنه لم يكن يثبت في مكان صلاته بعد سلامه بل كان ينتقل عنه، ويتغير عن حالته، وهذا يستحبه مالك للإمام في المسجد (^٢). وقد سلف.\nقوله: (\"هل تدرون؟ \") لفظة استفهام ومعناها: التنبيه. يعني: اعلموا ما قَالَ ربكم. والظاهر أن المراد هنا بالكفر الحقيقي؛ لأنه قابله بالإيمان الحقيقي، فمن اعتقد أن المطر من فعل الكواكب فهو كافر كما ستعلمه، ومن اعتقد أن الله خلقه واخترعه فهو مخطئ لا كافر، ووجهه أنه خالف الشرع، فإنه حذر من الإطلاق؛ ولأنه تشبه بأهل الكفر في قولهم؛ لأنا أُمرنا بمخالفتهم، ونهينا عن التشبه بهم، وذلك يقتضي الأمر بمخالفتهم في الأقوال والأفعال، فلو قَالَ غير هذا اللفظ الممنوع يريد به الإخبار عما أجرى الله به سببه جاز.\nوفي \"موطأ مالك\": إِذَا نشأتْ بَحْرَّية ثمَّ تشامت فتلك عين غديقة (^٣).\n_________\n(^١) \"المحكم\" ٣/ ١٩٧.\n(^٢) \"المفهم\" ١/ ٢٥٨.\n(^٣) \"الموطأ\" ص ١٣٦، وقال ابن عبد البر في \"التمهيد\" ٢٤/ ٣٧٧: هذا حديث لا أعرفه كوجه من الوجوه في غير \"الموطأ\" إلا ما ذكره الشافعي في كتاب الاستسقاء عن إبراهيم بن محمد بن أبي يحيى عن إسحاق بن عبد الله أن النبي - ﷺ - قال: \"إذا نشأت بحرية ثم استحالت شآمية فهو أمطر لها\". وابن أبي يحيى مطعون عليه متروك وإن كان فيه نبل ويقظة، اتهم بالقدر والرفض، وبلاغ مالك خير من حديثه.","vol":"7","page":315},{"text":"والنوء: الكوكب. وجمعه أنواء، وهي ثمانية وعشرون نجمًا معروفة المطالع في أزمنة السنة كلها، يسقط منها في كل ثلاثة عشر نجم في المغرب مع طلوع الفجر، ويطلع آخر مقابله في المشرق في ساعته، وسمي نوءًا؛ لأنه إِذَا سقط الساقط ناء الطالع، وذلك النهوض هو النوء، فسمي النجم نوءًا لذلك، وانقضاء هذِه الثمانية والعشرين مع انقضاء السنة، وكانت الجاهلية إِذَا سقط منها نجم وطلع آخر يقولون: لا بد أن يكون عند ذَلِكَ مطر ورياح، فيقولون: مطرنا بنوء كذا.\nوقال ابن الأعرابي: الساقطة منها في الغرب هي الأنواء، والطالعة منها في الشرق هي البوارح. قَالَ صاحب \"المطالع\": فمنهم من يجعله الطالع؛ لأنه ناء، ومنهم من ينسبه للغارب، قَالَ: وقد أجاز العلماء أن يقال: مطرنا في نوء كذا، ولا يقال: بنوء كذا. ويحكى عن أبي هريرة أنه كان يقول: مطرنا بنوء الله. وفي رواية: مطرنا بنوء الفتح، ثمَّ يتلو: ﴿مَا يَفْتَحِ اللهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا﴾ (^١) [فاطر: ٢] وفي \"المحكم\" بعضهم يجعل النوء السقوط. كأنه من الأضداد (^٢).\nوفي \"الأنواء الكبير\" لأبي حنيفة: الذي عندي في الحديث أن المطر كان من أجل أن الكوكب ماء، وأنه هو الذي هاجه، ثمَّ أنشد عَلَى ذَلِكَ، قَالَ: وأما من زعم أن الغيث حصل عند سقوط الثريا فهذا وما أشبهه إنما هو إعلام للأوقات والفصول، وليس من وقت ولا زمن إلا وهو معروف بنوع من مرافق العباد يكون فيه دون غيره، وقد قَالَ عمر\n_________\n(^١) رواه الإمام مالك في \"الموطأ\" ص ١٣٦ وابن أبي حاتم في \"تفسيره\" ١٠/ ٣١٧١ (١٧٩٢٦)، وذكره ابن عبد البر في \"التمهيد\" ١٦/ ٢٨٦، والحافظ ابن كثير في \"تفسيره\" ١١/ ٣٠٥ - ٣٠٦ وعزاه للإمام مالك.\n(^٢) \"المحكم\" ١٢/ ١٩٠.","vol":"7","page":316},{"text":"للعباس وهو يستسقي الناس: يا عم رسول الله، كم بقي علينا من نوء الثريا (^١)؟ فإن العلماء بها يزعمون أنها تعترض في الأفق سبعًا.\nوقال ابن عباس لامرأة: خطأ الله نوءها (^٢). يريد أخطأها الغيث. فلو لم يدلك عَلَى افتراق المذهبين في ذكر الأنواء إلا هذان الخبران لكفى بهما دليلًا. هذا وابن عباس يقول في قوله تعالى: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ [الواقعة: ٨٢] وكان علي يقرؤها: (وتجعلون شكركم) (^٣).\nوقد اختلف العلماء في كفر من قَالَ: مطرنا بنوء كذا. عَلَى قولين حكاهما النووي:\nأحدهما: نعم، إِذَا اعتقد أنه فاعل مدبر منشئ المطر كما كان بعض الجاهلية يزعم، ومن اعتقد هذا فلا شك في كفره، وهذا القول هو الذي ذهب إليه الجمهور منهم الشافعي (^٤)، وهو ظاهر الحديث، قالوا: وعلى هذا القول لو قَالَ: مطرنا بنوء كذا، معتقدًا أنه من الله وبرحمته، وأن النوء صفات له وعلامة اعتبارًا بالعادة، فكأنه قَالَ: مطرنا في وقت كذا، فهذا لا يكفر، واختلف في كراهته، والأظهر نعم تنزيهًا؛ لترددها بين الكفر وغيره، ويساء الظن بصاحبها؛ لأنها شعار الجاهلية كما سلف.\nوالقول الثاني: في أجل تأويل الحديث أن المراد: كفر نعمة الله\n_________\n(^١) رواه البيهقي ٣/ ٣٥٨ - ٣٥٩ كتاب: الاستسقاء، باب: كراهية الاستمطار بالأنواء، وابن عبد البر في \"التمهيد\" ٢٤/ ٣٨٠ - ٣٨١.\n(^٢) رواه ابن أبي شيبة ٤/ ٩٠ (١٨٠٨٢، ١٨٠٨٣، ١٨٠٨٥) كتاب: الطلاق، باب: ما قالوا فيه إذا جعل أمر امرأته بيدها، فتقول: أنت طالق ثلاثًا، والبيهقي ٧/ ٣٤٩ - ٣٥٠ كتاب: الخلع والطلاق، باب: المرأة تقول في التمليك: طلقتك وهي تريد الطلاق.\n(^٣) انظر: \"تفسير الطبري\" ١١/ ٦٦٢، و\"زاد المسير\" ٨/ ١٥٤.\n(^٤) \"الأم\" ١/ ٢٢٣.","vol":"7","page":317},{"text":"تعالى؛ لاقتصاره عَلَى إضافة الغيث إلى الكوكب، وهذا فيمن لا يعتقد تدبيره (^١).\nالحديث الثالث:\nحَدَّثَنَا عَبْدُ اللهِ بن منير، سَمِعَ يَزِيدَ، أنبأ حُمَيْدٌ، عَنْ أَنَسٍ قَالَ: أَخَّرَ رَسُولُ الله - ﷺ - الصَّلَاةَ ذَاتَ لَيْلَةٍ إلَى شَطْرِ اللَّيْلِ ثُمَّ خَرَجَ عَلَيْنَا، فَلَمَّا صَلَّى أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ: \"إِنَّ النَّاسَ قَدْ صَلَّوْا وَرَقَدُوا\" … الحديث.\nسلف الكلام عليه في باب: وقت العشاء إلى نصف الليل (^٢). ويزيد هذا هو ابن هارون، وقد جاء مصرحًا به في بعض الروايات: يعني: ابن هارون. وصرح به أيضًا أبو نعيم، ورواه عن حميدٍ يزيدُ بن زريع كما سيأتي بعد وزائدة (^٣)، كما سلف.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٢/ ٦٠ - ٦١.\n(^٢) راجع حديث (٥٧٢).\n(^٣) سيأتي برقم (٥٨٦٩).","vol":"7","page":318},{"text":"<span data-type='title' id=toc-763>١٥٧ - باب مُكثِ الإِمَامِ فِي مُصَلَّاهُ بَعْدَ السَّلَامِ</span>\n٨٤٨ - وَقَالَ لَنَا آدَمُ: حَدَّثَنَا شُعْبَةُ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ قَالَ: كَانَ ابْنُ عُمَرَ يُصَلِّي فِي مَكَانِهِ الذِي صَلَّى فِيهِ الفَرِيضَةَ، وَفَعَلَهُ القَاسِمُ. وَيُذْكَرُ عَنْ أَبِي هُرَيْرَةَ رَفَعَهُ: \"لَا يَتَطَوَّعُ الإِمَامُ فِي مَكَانِهِ\". وَلَمْ يَصِحَّ. [فتح: ٢/ ٣٣٤]\n\n٨٤٩ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ هِنْدٍ بِنْتِ الحَارِثِ، عَنْ أُمِّ سَلَمَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا سَلَّمَ يَمْكُثُ فِي مَكَانِهِ يَسِيرًا. قَالَ ابْنُ شِهَابٍ فَنُرَى -واللهُ أَعْلَمُ- لِكَيْ يَنْفُذَ مَنْ يَنْصَرِفُ مِنَ النِّسَاءِ. [انظر: ٨٣٧ - فتح: ٢/ ٣٤٤]\n\n٨٥٠ - وَقَالَ ابْنُ أَبِي مَرْيَمَ: أَخْبَرَنَا نَافِعُ بْنُ يَزِيدَ قَالَ: أَخْبَرَنِي جَعْفَرُ بْنُ رَبِيعَةَ، أَنَّ ابْنَ شِهَابٍ كَتَبَ إِلَيْهِ قَالَ: حَدَّثَتْنِي هِنْدُ بِنْتُ الحَارِثِ الفِرَاسِيَّةُ، عَنْ أُمِّ سَلَمَةَ -زَوْجِ النَّبِيِّ - ﷺ -، وَكَانَتْ مِنْ صَوَاحِبَاتِهَا- قَالَتْ: كَانَ يُسَلِّمُ، فَيَنْصَرِفُ النِّسَاءُ، فَيَدْخُلْنَ بُيُوتَهُنَّ مِنْ قَبْلِ أَنْ يَنْصَرِفَ رَسُولُ اللهِ - ﷺ -. وَقَالَ ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ: أَخْبَرَتْنِي هِنْدُ الفِرَاسِيَّةُ. وَقَالَ عُثْمَانُ بْنُ عُمَرَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، حَدَّثَتْنِي هِنْدُ الفِرَاسِيَّةُ. وَقَالَ الزُّبَيْدِىُّ: أَخْبَرَنِي الزُّهْرِيُّ، أَنَّ هِنْدَ بِنْتَ الحَارِثِ القُرَشِيَّةَ أَخْبَرَتْهُ، وَكَانَتْ تَحْتَ مَعْبَدِ بْنِ المِقْدَادِ -وَهْوَ حَلِيفُ بَنِي زُهْرَةَ- وَكَانَتْ تَدْخُلُ عَلَى أَزْوَاجِ النَّبِيِّ - ﷺ -. وَقَالَ شُعَيْبٌ، عَنِ الزُّهْرِيِّ: حَدَّثَتْنِي هِنْدُ القُرَشِيَّةُ. وَقَالَ ابْنُ أَبِي عَتِيقٍ، عَنِ الزُّهْرِيِّ، عَنْ هِنْدٍ الفِرَاسِيَّةِ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، حَدَّثَهُ عَنِ ابْنِ شِهَابٍ، عَنِ امْرَأَةٍ مِنْ قُرَيْشٍ حَدَّثَتْهُ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٨٣٧ - فتح: ٢/ ٣٣٤]\nوقال لنا اَدَمُ: ثَنَا شُعْبَةُ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ: كَانَ ابن عُمَرَ يُصَلِّي فِي مَكَانِهِ الذِي صَلَّى فِيهِ الفَرِيضَةَ، وَفَعَلَهُ القَاسِمُ. وُيذْكَرُ عَنْ أَبِي هُرَيْرَةَ رَفَعَهُ: \"لَا يَتَطَوَّعُ الإِمَامُ فِي مَكَانِهِ\".\nوَلَمْ يَصِحَّ.","vol":"7","page":319},{"text":"الشرح:\nقوله: (وقال لنا آدم) هو من باب المذاكرة، وقد أسنده ابن أبي شيبة، عن ابن علية، عن أيوب، عن نافع، عن ابن عمر أنه كان يصلي سبحته مكانه (^١). وأثر القاسم أخرجه ابن أبي شيبة، عن معتمر، عن عبيد الله بن عمر قَالَ: رأيت القاسم وسالمًا يصليان الفريضة ثمَّ يتطوعان في مكانهما قَالَ: وأنبأني نافع أن ابن عمر كان لا يرى به بأسًا (^٢).\nوحديث أبي هريرة رواه أبو داود وابن ماجه من حديث حماد وعبد الوارث، عن ليث، عن حجاج بن عبيد، عن إبراهيم بن إسماعيل، عن أبي هريرة قال: قَالَ رسول الله - ﷺ -: \"أيعجز أحدكم أن يتَقَدَّمَ أو يَتَأَخَّرَ، أو عن يمينِه أو عن شِماله في الصلاة\" (^٣) يعني: في السُّبْحَةِ، سكت عليه أبو داود، وفيه مجهول كما قَالَه أبو حاتم (^٤)،\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٢٣ (٦٠١٥) كتاب: الصلوات، باب: مَن رخص أن يتطوع في مكانه.\n(^٢) \"مصنف ابن أبي شيبة\" ٢/ ٢٣ (٦٠١٦) السابق.\n(^٣) \"سنن أبي داود\" (١٠٠٦) كتاب: الصلاة، باب: في الرجل يتطوع في مكانه الذي صلَّى فيه المكتوبة، و\"سنن ابن ماجه\" (١٤٢٧) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في صلاة النافلة حيث تصلى المكتوبة.\n(^٤) \"الجرح والتعديل\" ٢/ ٨٣ (١٩٥).\nورد في هامش الأصل: مقتضى كلام الذهبي في \"الكاشف\" أنه ليس بمجهول، فإنه روى عنه عمرو بن غفار وحجاج بن عبيد الله، وقد علمت من اصطلاح أهل هذا الشأن أن الشخص إذا روى عنه اثنان يخرج عن جهالة العين، وقد عنيت كلامه في \"الكاشف\" فنقل تجهيله عن أبي حاتم وقال في \"المغني\" في إسماعيل بن إبراهيم: لا يعرف. وفي إبراهيم بن إسماعيل: مجهول. وقال أيضًا في \"الميزان\": إبراهيم بن إسماعيل حجازي عن أبي هريرة لا يدرى من ذا ويقال: إسماعيل بن إبراهيم في الصلاة. قال البخاري: لم يصح إسناد حديثه وذكر كلاما آخر.","vol":"7","page":320},{"text":"وهو إبراهيم بن إسماعيل. قَالَ البخاري (^١): وإسماعيل بن إبراهيم أصح.\nوليث بن أبي سليم، وأخرجه البيهقي من طرقٍ إليه (^٢).\nونقل عن البخاري أنه قَالَ: الليث يضطرب فيه، وطرقه الدارقطني في \"علله\"، ثمَّ قَالَ: ولا يصح، والاضطراب من ليث بن أبي سليم (^٣).\nونقل المزي في \"تهذيبه\" عن البخاري أن الحديث لم يثبت ولم يصح إسناده (^٤).\nثمَّ ساق البخاري حديث الزهري عن هند بنت (^٥) الحارث عن أم سلمة.\nأنه - ﵇كَانَ إِذَا سَلَّمَ يَمْكُثُ فِي مَكَانِهِ يَسِيرًا … الحديث.\nوقد سلف في باب التسليم (^٦).\nثم قَالَ: وَقَالَ ابن أَبِي مَرْيَمَ: أنبا نَافِعُ بْنُ يَزِيدَ: أَخْبَرَنِي جَعْفَرُ بْنُ رَبيعَةَ، أَنَّ ابن شِهَاب كَتَبَ إِلَيْهِ: حَدَّثَتْنِي هِنْدُ بِنْتُ الحَارِثِ الفِرَاسِيَّةُ، عَنْ أُمَّ سَلَمَةَ -زَوْجِ النَّبِيِّﷺ -، وَكَانَتْ مِنْ صواحبها- وَقَالَ ابن وَهْبٍ، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ: أَخْبَرَتْنِي هِنْدُ الفِرَاسِيَّةُ. وهذا أسنده النسائي، عن محمد بن مسلمة، عن ابن وهب (^٧).\n_________\n(^١) \"التاريخ الكبير\" ١/ ٣٤٠ - ٣٤١ (١٠٧٣).\n(^٢) \"السنن الكبرى\" للبيهقي ٢/ ١٩٠ كتاب: الصلاة، باب: الإمام يتحول عن مكانه إذا أراد أن يتطوع في المسجد.\n(^٣) \"علل الدارقطني\" ٩/ ٧٤ (١٦٥١).\n(^٤) \"تهذيب الكمال\" ٢/ ٥٢ وقال النووي في \"المجموع\" ٣/ ٤٧٣: إسناده ضعيف، وقال في \"الخلاصة\" ١/ ٤٧٤: اتفقوا على ضعفه.\n(^٥) في الأصل: ابن.\n(^٦) سلف برقم (٨٣٧) كتاب: الأذان، باب: التسليم.\n(^٧) النسائي ٣/ ٦٧.","vol":"7","page":321},{"text":"ثم قال: قَالَ عُثْمَانُ بْنُ عُمَرَ: أنا يُونُسُ، عَنِ الزُّهْرِيِّ، حَدَّثَتْنِي هِنْدُ القرشية.\nهذا رواه بعد، عن عبد الله بن محمد، عن عثمان به، ثمَّ علقه بعد من طريقين وفيه: القرشية. وفي إحداهما: وكانت تحت معبد بن المقداد وهو حليف بني زهرة، وكانت تدخل على أزواج رسول الله - ﷺ -. وفي ثالث: الفراسية. وفي رابع: عن امرأة من قريش حدثته عن النبي - ﷺ -، وحاصل ما ذكره أن جعفر بن ربيعة وابن أبي عتيق ويونس في حديث ابن وهب يقولون: الفراسية. وأن عثمان بن عمر، عن يونس والزبيدي وشعيب والليث، عن يحيى بن سعيد: القرشية. وقال يحيى: عن امرأة من قريش حدثته.\nقَالَ الداودي: وليس هذا الاختلاف بمانع من أن تكون فراسية من\nبني فراس ثمَّ من بني فارس ثمَّ من قريش، فنسبت مرة إلى أب من آبائها ومرة إلى أب آخر ومرة إلى غيره من آبائها، كما يقال في جابر بن عبد الله: السلمي والأنصاري، وسعد بن ساعدة: الساعدي والأنصاري.\nواعترض ابن التين على قول الداودي: ثمَّ من بني فارس. وقال: ما علمت له وجهًا؛ لأن فارس أعجمي، وفراس وقريش عرب، وليس في البخاري ذكر فارس.\nوذكر عن الشيخ أبي عمران أنه قَالَ جعلها قرشية لما حالف زوجها فيهم؛ لما سلف في رواية الزبيدي.\nأما فقه الباب وهو مكث الإمام في مصلاه بعد السلام، فأكثر العلماء -كما نقله عنهم ابن بطال- عَلَى كراهته، إِذَا كان إمامًا راتبًا إلا أن يكون مكثه لعلة كما فعله الشارع. قَالَ: وهو قول الشافعي","vol":"7","page":322},{"text":"وأحمد (^١) (^٢). وقد أسلفنا قول مالك فيه في الباب قبله. وقال أبو حنيفة: كل صلاة يتنفل بعدها يقوم بعد، وما لا يتنفل بعدها كالعصر والصبح، فهو غير (^٣)، وهو قول أبي مجلز (^٤).\nوقال القاضي في \"شرح الرسالة\": من أصحابنا من يحمل قول مالك عَلَى صلاة لا نافلة بعدها، أما إِذَا كان يتنفل بعدها فلا بأس أن يجلس في موضعه، وظاهر قول مالك الأفضل فإن كان ذَلِكَ مجلسه فذلك واسع؛ لأنه إنما يستحب لَهُ ذَلِكَ إِذَا كان قصده لأجل الصلاة.\nوقال أبو محمد: ينتقل في الصلوات كلها؛ ليتحقق المأموم أنه لم يبق عليه من سجوده سهو ولا غيره، كذا نقله عن أبي محمد ابن بطال (^٥).\nوحكاه شيخنا قطب الدين في \"شرحه\" عن محمد بن الحسن وتوبع (^٦)، ورأيته في \"شرح ابن التين\" أيضًا.\nوذكر ابن أبي شيبة، عن ابن مسعود وعائشة قالا: كان النبي - ﷺ - إِذَا سلم لم يقعد إلا بقدر ما يقول: \"اللهم أنت السلام، ومنك السلام، تباركت يا ذا الجلال والإكرام\" وقال ابن مسعود أيضًا: كان - ﷺ - إذا قضى صلاته انفتل سريعًا، إما أن يقوم، وإما أن ينحرف (^٧).\nوقال ابن جبير: شرق أو غريب ولا تستقبل القبلة. وقال قتادة: كان\n_________\n(^١) \"الأم\" ١/ ١١٠، \"المغني\" ٣/ ٢٥٥.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٦١.\n(^٣) انظر: \"الأصل\" ١/ ١٧، \"بدائع الصنائع\" ١/ ١٦٠.\n(^٤) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٢٦٨ حديث رقم (٣٠٨٨).\n(^٥) \"شرح ابن بطال\" ٢/ ٤٦٢.\n(^٦) غير واضحة بالأصل ولعل ما أثبتناه الصواب.\n(^٧) \"مصنف ابن أبي شيبة\" ١/ ٢٦٨ (٣٠٨٥، ٣٠٨٦).","vol":"7","page":323},{"text":"الصديق إِذَا سلم كأنه عَلَى الرضف حتَّى ينهض (^١). وقال ابن عمر: الإمام إِذَا سلم قام (^٢). وقال مجاهد: قَالَ عمر: جلوس الإمام بعد السلام بدعة (^٣). وذهب جماعة الفقهاء إلى أن الإمام إِذَا سلم قَالَ: من صلى خلفه من المأمومين يجوز لهم القيام قبل قيامه إلا رواية عن الحسن والزهري. وذكرها عبد الرزاق قَالَ: لا تنصرفوا حتَّى يقوم الإمام (^٤).\nقَالَ الزهري: \"إنما جعل الإمام ليؤتم به\" (^٥). وجماعة الناس عَلَى خلافهما، وروى معمر عن أبي إسحاق عن أبي الأحوص عن ابن مسعود قَالَ: إِذَا فرغ الإمام ولم يقم ولم ينحرف، وكانت لك حاجة، فاذهب ودعه، فقد تمت صلاتك (^٦).\nوروى ابن شاهين في \"المنسوخ\" من حديث سفيان، عن سماك، عن جابر: كان النبي - ﷺ - إِذَا صلى الغداة لم يبرح من مجلسه حتَّى تطلع الشمس حسنًا (^٧). وفي حديث ابن جريج، عن عطاء، عن ابن عباس:\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٢٦٣ (٣٠١٧) كتاب: الصلوات، باب: قدركم يقعد في الركعتين الأوليين.\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٢٦٨ (٣٠٨١) كتاب: الصوات، باب: مَن كان يستحب إذا سلم أن يقوم أو ينحرف.\n(^٣) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٢٦٨ (٣٠٨٣) كتاب: الصلوات، باب: مَن كان يستحب إذا سلم أن يقوم أو ينحرف.\n(^٤) \"مصنف عبد الرزاق\" ٢/ ٤٤٤ (٣٢٢٣).\n(^٥) رواه ابن أبي شيبة في \"مصنفه\" ٢/ ١١٦ (٧١٣٣) كتاب: الصلوات، باب: في الإمام يصلي جالسًا.\n(^٦) رواه ابن أبي شيبة ١/ ٢٧٢ (٣١٣٦) كتاب: الصلوات، باب: مَن رخص أن يقضي قبل أن ينحرف، ولكن من طريق أبي خالد الأحمر عن حجاج عن أبي إسحاق عن أبي الأحوص عن عبد الله.\n(^٧) \"ناسخ الحديث ومنسوخه\" لابن شاهين ١/ ٢١٦ (٢٢٦).","vol":"7","page":324},{"text":"صليت مع النبي - ﷺ - فكان ساعة يسلم يقوم، ثمَّ صليت مع أبي بكر فكان إِذَا سلم وثب من مكانه كأنه يقوم عَلَى رضفه (^١). ثمَّ حمل ابن شاهين الأول عَلَى صلاة لا يعقبها نافلة، والثاني عَلَى مقابله. ثمَّ اعلم أن الجمهور عَلَى أن الإمام لا يتطوع في مكانه الذي صلى فيه الفريضة.\nوذكر ابن أبي شيبة عن علي: لا يتطوع الإمام حتَّى يتحول من مكانه أو يفصل بينهما بكلام، وكرهه ابن عمر للإمام ولم ير به بأسًا لغيره. وعن عبد الله بن عمرو مثله (^٢).\nوروى موسى عن القاسم: إن الإمام إِذَا سلم فواسع أن ينتقل من مكانه (^٣). قَالَ ابن بطال: وهذا لم أجده لغيره من العلماء (^٤).\nقُلْتُ: لكنه قول أشهب فيما حكاه ابن التين ودل عَلَى الفصل من السنة الصحيحة حديث مسلم أن معاوية رأى السائب ابن أخت نمر صلى معه الجمعة في المقصورة قَالَ: فلما سلم الإمام قمت في مقامي فصليت، فأرسل إلي: لا تعد، إِذَا صليت الجمعة فلا تَصِلْهَا بصلاة حتَّى تتكلم أو تخرج، فإن رسول الله - ﷺ - أمرنا بذلك (^٥). وفي \"سنن أبي داود\" من حديث عطاء الخراساني عن المغيرة، مرفوعًا\n_________\n(^١) رواه ابن عدي في \"الكامل\" ٥/ ٣٣٢ - ٣٣٣. ترجمة: عبد الله بن فروخ، وابن شاهين في \"ناسخ الحديث ومنسوخه\" ١/ ٢١٧ (٢٢٧)، وابن بشكوال في \"غوامض الأسماء المبهمة\" ٢/ ٧٦١.\n(^٢) \"مصنف ابن أبي شيبة\" ٢/ ٢٤ (٦٠٢٠) كتاب: الصلوات، باب: من كره للإمام أن يتطوع في مكانه.\n(^٣) \"النوادر والزيادات\" ١/ ٢٩٢.\n(^٤) \"شرح ابن بطال\" ٢/ ٤٦١.\n(^٥) \"صحيح مسلم\" (٨٨٣) كتاب: الجمعة، باب: الصلاة بعد الجمعة.","vol":"7","page":325},{"text":"\"لا يصلي الإمام في الموضع الذي صلى فيه حتَّى يتحول\" ثم قَالَ: عطاء لم يدرك المغيرة (^١).\nوفي البيهقي من حديث علي: قَالَ: من السنة إِذَا سلم الإمام أن لا يقوم من موضعه الذي صلى فيه حتَّى ينحرف أو يفصل بكلام (^٢).\nولفظ ابن أبي شيبة: لا يتطوع الإمام حتَّى يتحولَ من مكانه أو يفصل بينهما بكلام (^٣).\nوفي حديث أم سلمة من الفقه أن خروج النساء ينبغي أن يكون قبل خروج الرجال.\n_________\n(^١) \"سنن أبي داود\" (٦١٦) كتاب: الصلاة، باب: الإمام يتطوع في مكانه، والحديث صححه الألباني في \"صحيح أبي داود\" ٣/ ١٧٧ (٦٢٩).\n(^٢) \"السنن الكبرى\" ٢/ ١٩١ كتاب: الصلاة، باب: الإمام يتحول عن مكانه إذا أراد أن يتطوع في المسجد.\n(^٣) \"مصنف ابن أبي شيبة\" ٢/ ٢٤ (٦٠٢٠) كتاب: الصلوات، باب: من كره للإمام أن يتطوع في مكانه.","vol":"7","page":326},{"text":"<span data-type='title' id=toc-764>١٥٨ - باب مَنْ صلَّى بِالنَّاسِ فَذَكرَ حَاجَةً فَتَخَطَّاهُمْ</span>\n٨٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ قَالَ: حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ عُمَرَ بْنِ سَعِيدٍ، قَالَ: أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ قَالَ: صَلَّيْتُ وَرَاءَ النَّبِيِّ - ﷺ - بِالمَدِينَةِ العَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْرِعًا، فَتَخَطَّى رِقَابَ النَّاسِ إِلَى بَعْضِ حُجَرِ نِسَائِهِ، فَفَزِعَ النَّاسُ مِنْ سُرْعَتِهِ، فَخَرَجَ عَلَيْهِمْ، فَرَأَى أَنَّهُمْ عَجِبُوا مِنْ سُرْعَتِهِ فَقَالَ: \"ذَكَرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبِسَنِي، فَأَمَرْتُ بِقِسْمَتِهِ\" [انظر: ١٢٢١، ١٤٢٠، ٦٢٧٥، فتح ٢/ ٣٣٦]\nذكر فيه حديث عمر بن سعيد، عن ابن أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ قَالَ: صَلَّيْتُ وَرَاءَ النَّبِيِّ - ﷺ - بِالْمَدِينَةِ العَصْرَ، فَسَلَّمَ ثُمَّ قَامَ مُسْرِعًا، فَتَخَطَّى رِقَابَ النَّاسِ إلَى بَعْضِ حُجَرِ نِسَائِهِ، فَفَزعَ النَّاسُ .. الحديث.\nالشرح:\nهذا الحديث ذكره البخاري هنا وفي أواخر الصلاة في باب: يفكر الرجل الشيء في الصلاة. ولفظه: \"ذكرت وأنا في الصلاة تبرًا عندنا فكرهت أن يمسي أو يبيت عندنا\" (^١) والزكاة في باب: من أحب تعجيل الصدقة في يومها (^٢)، وفي الاستئذان في موضعين (^٣).\nوعقبة هذا هو: ابن الحارث أبو سروعة، بكسر السين وفتحها ويقال: بالفتح وضم الراء، أسلم يوم الفتح، وأهل النسب: الزبير وعمه مصعب وغيرهما يقولون: إن أبا سروعة هو أخو عقبة بن الحارث، وإنهما أسلما جميعًا يوم الفتح، وعقبة هو الذي قتل\n_________\n(^١) سيأتي برقم (١٢٢١) كتاب: العمل في الصلاة، باب: يفكر الرجل الشيء في الصلاة.\n(^٢) سيأتي برقم (١٤٣٠) كتاب: الزكاة، باب: مَن أحب تعجيل الصدقة في يومها.\n(^٣) سيأتي برقم (٦٢٧٥) كتاب: الاستئذان، باب: في أسرع في مشيه لحاجة أو قصد.","vol":"7","page":327},{"text":"خبيبًا (^١) وصلبه (^٢). كذا في البخاري كما ستعلمه (^٣)، وكذا ذكر مسلم أن أبا سروعة اسمه عقبة بن الحارث.\nوقال أبو حاتم: أبو سروعة قاتل خبيب، له صحبة، اسمه: عقبة بن الحارث وليس هو عندي بعقبة بن الحارث الذي روى عنه ابن أبي مليكة.\nكذا قَالَ في \"الكنى\". وقال في موضع آخر: عقبة بن الحارث بن عامر أبو سروعة له صحبة، روى عنه ابن أبي مليكة، أخرج له البخاري ثلاثة أحاديث، وأخرج لَهُ أبو داود والترمذي والنسائي (^٤).\nوعمر بن سعيد (^٥) الراوي عنه هو ابن أبي حسين النوفلي، ثقة، روى لَهُ الجماعة إلا أبا داود، ففي \"مراسيله\" (^٦).\nوشيخ البخاري: محمد بن عبيد بن ميمون هو العلاف التبان المديني القرشي، روى عنه ابن ماجه أيضًا. قَالَ أبو حاتم: شيخ. وقال ابن حبان: ربما أخطأ (^٧).\n_________\n(^١) في الأصل: خبيب.\n(^٢) حكى ذلك مصعب الزبيري في \"نسب قريش\" ص ٢٠٤ - ٢٠٥.\n(^٣) سيأتي هذا الحديث برقم (٣٠٤٥).\n(^٤) انظر ترجمة عقبة بن الحارث في: \"معجم الصحابة\" لابن قانع ٢/ ٢٧٣ (٧٩٨)، \"معرفة الصحابة\" ٤/ ٢١٥٤ (٢٢٤٢)، \"الاستيعاب\" ٣/ ١٨٢ (١٨٤١)، \"أسد الغابة\" ٤/ ٥٠ (٣٦٩٨)، \"الإصابة\" ٢/ ٤٨٨ (٥٥٩٢).\n(^٥) عمر بن سعيد هذا: قال عنه أحمد بن حنبل: مكي، قرشي، ثقة، من أمثل من يكتبون عنه، وقال إسحاق بن منصور عن يحيى بن معين: ثقة، وكذلك قال النسائي. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٥٩ (٢٠٢١)، \"الجرح والتعديل\" ٦/ ١١٠ (٥٨٣)، \"تهذيب الكمال\" ٢١/ ٣٦٤ (٤٢٤٢).\n(^٦) \"المراسيل\" ص ١٦٠.\n(^٧) محمد بن عبيد هذا قال ابن حجر في ترجمته: صدوق يخطئ، وانظر ترجمته في: \"التاريخ الكبير\" ١/ ١٧٣ (٥١٩)، \"الجرح والتعديل\" ٨/ ١١ (٤٢)، \"الثقات\" لابن حبان ٩/ ٨٢، \"تهذيب الكمال\" ٢٦/ ٧٢ (٥٤٤٧)، \"تقريب التهذيب\" (٦١٢١).","vol":"7","page":328},{"text":"وقوله: (ففزع الناس) سببه أنهم كانوا إِذَا رأوا منه غير ما يعهدون تخوفوا أن يكون أتى فيهم شيء.\nوقوله: (فخرج عليهم) سببه إما علمه بأنهم قد فزعوا، أو لعله يفرقه عليهم قبل أن يتفرقوا، والتبر: قطع الذهب. قيل: والفضة. قيل: جميع ما يستخرج من المعدن قبل أن يضرب دنانير. والقطعة منه: تبرة. قَالَ تعالى: ﴿إِنَّ هَؤُلَاءِ مُتَبَّرٌ مَا هُمْ فِيهِ﴾ [الأعراف: ١٣٩] أي: منقطع ذاهب. وقيل: من التبر، وهو الهلاك والتبديد. وقيل: لأن صاحبه يلحقه من التعزير ما يوجب هلاكه، فهو من التبار، وهو الهلاك.\nوقوله: (\"فيحبسني\") أي: يشغل ضميري فيحبسه عما يريده من الأعمال. وقيل: يحبسني في الآخرة. حكاه ابن التين.\nوأما حكم الباب فالتخطي لما ترجم له مباح، ومثله ما لا غنى للإنسان عنه كإزالة حقنه ورعافه، والمكروه إِذَا كان في موضع يشغل الناس فيه عن الصلاة أو عن سماع الخطبة، فهو مكروه لأجل ذَلِكَ، وفيه أن من حبس صدقة المسلمين من وصية أو زكاة أو شبههما يخاف عليه أن يحبس في القيامة لقوله - ﷺ -: \"كرهت أن يحبسني\" يعني: في الآخرة، وفيه السرعة للحاجة المهمة، ولعله - ﷺ - أسرع؛ لئلا ينسى ما أراد فعله، أو لعله فعل ذَلِكَ ليفرقه عليهم قبل تفرقهم كما سلف.\nقَالَ الداودي: وفيه أنه كان لا يمسك شيئًا من الأموال غير الرباع، كما في الحديث الآخر: \"ما يسرني أن لي مثل أحد ذهبًا تمرُّ عليَّ ثلاث وعندي منه شيء، إلا شيئًا أرصده لدين\" (^١).\nوفيه: أن من وجب عليه فرض فالمبادرة إليه أفضل.\n_________\n(^١) سيأتي برقم (٢٣٨٩) كتاب: في الاستقراض، باب: أداء الديون.","vol":"7","page":329},{"text":"<span data-type='title' id=toc-765>١٥٩ - باب الاِنْفِتَالِ وَالاِنْصِرَافِ عَنِ الْيَمِينِ وَالشِّمَالِ</span>\nوَكَانَ أَنَسٌ يَنْفَتِلُ عَنْ يَمِينِهِ وَعَنْ يَسَارِهِ، وَيعِيبُ عَلَى مَنْ يَتَوَخَّى، أَوْ يَعْمِدُ الانْفِتَالَ عَنْ يَمِينِهِ.\n\n٨٥٢ - حَدَّثَنَا أَبُو الوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنِ الأَسْوَدِ قَالَ: قَالَ عَبْدُ اللهِ: لَا يَجْعَلْ أَحَدُكُمْ لِلشَّيْطَانِ شَيْئًا مِنْ صَلَاتِهِ، يَرَى أَنَّ حَقًّا عَلَيْهِ أَنْ لَا يَنْصَرِفَ إِلَّا عَنْ يَمِينِهِ، لَقَدْ رَأَيْتُ النَّبِيَّ - ﷺ - كَثِيرًا يَنْصَرِفُ عَنْ يَسَارِهِ. [مسلم: ٧٠٧ - فتح: ٢/ ٣٣٧]\nهذا الأثر لا يحضرني من أسنده، نعم روى ابن أبي شيبة، عن وكيع، عن سفيان، عن السدي، عن أنس أن النبي - ﷺ - كان ينصرف عن يمينه (^١)، وفي مسلم والنسائي عنه: أكثر ما رأيت رسول الله - ﷺ - ينصرف عن يمينه (^٢).\nوفي \"صحيح ابن حبان\" من حديث قبيصة بن هُلْب عن أبيه قَالَ: أمنا رسول الله - ﷺ - فكان ينصرف عن جانبيه جميعًا (^٣)، وأخرجه أبو داود وابن ماجه والترمذي، وقال: صح الأمران عن رسول الله - ﷺ - (^٤).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٢٧١ (٣١١٠) كتاب: الصلوات، باب: في الرجل إذا سلَّم ينصرف عن يمينه أو عن يساره.\n(^٢) \"صحيح مسلم\" (٧٠٨) كتاب: صلاة المسافرين، باب: جواز الانصراف من الصلاة عن اليمين والشمال، \"سنن النسائي\" ٣/ ٨١ كتاب: السهو، باب: الانصراف من الصلاة.\n(^٣) \"صحيح ابن حبان\" ٥/ ٣٣٩ (١٩٩٨) كتاب: الصلاة، باب: القنوت.\n(^٤) \"سنن أبي داود\" (١٠٤١) كتاب: الصلاة، باب: كيف الانصراف من الصلاة، \"سنن الترمذي\" (٣٠١) كتاب: الصلاة، باب: في الانصراف عن يمينه وعن شماله، \"سنن ابن ماجه\" (٩٢٩) كتاب: إقامة الصلاة والسنة فيها، باب: الانصراف من الصلاة.","vol":"7","page":330},{"text":"ولابن ماجه -بإسناد جيد- عن عمرو بن شعيب، عن أبيه، عن جده: ينفتل عن يمينه ويساره في الصلاة (^١).\nثمَّ ساق البخاري بإسناده من حديث سليمان عن عمارة بن عمير، عن الأسود قَالَ:\nقَالَ عَبْدُ اللهِ: لَا يَجْعَلْ أَحَدُكُمْ لِلشَّيْطَانِ عليه شَيْئًا مِنْ صَلَاتِهِ، يَرى أَنَّ حَقًّا عَلَيْهِ أَنْ لَا يَنْصَرِفَ إِلَّا عَنْ يَمِينِهِ، لَقَدْ رَأَيْتُ النَّبِيَّ كَثِيرًا يَنْصَرِفُ عَنْ شماله.\nوفي الإسناد المذكور ثلاثة تابعيون يروي بعضهم عن بعض: سليمان، وهو الأعمش أولهم.\nوعبد الله هو ابن مسعود، وأخرجه مسلم وأبو داود والنسائي وابن ماجه بلفظ: \"لا يجعلن أحدكم للشيطان\" (^٢). بنون التأكيد، ومعنى: يرى أن حقًّا عليه أو واجبًا أو مسنونًا فاضلًا.\nأما حكم الباب: فالسنة أن ينصرف المصلي إمامًا وغيره في جهة حاجته -أي جهة كانت- وإلا فيمينه؛ لأنها أولى، وكان - ﷺ - تارة يفعل هذا وتارة يفعل هذا، فأخبر كل واحد بما اعتقد أنه الأكثر فيما يفعله، فدل عَلَى جوازهما، ولا كراهة في واحد منهما، والكراهة\n_________\n(^١) \"سنن ابن ماجه\" (٩٣١) كتاب: إقامة الصلاة والسنة فيها، باب: الانصراف من الصلاة.\n(^٢) \"صحيح مسلم\" (٧٠٧) كتاب: صلاة المسافرين، باب: جواز الانصراف من الصلاة عن اليمين والشمال، و\"سنن أبي داود\" (١٠٤٢) كتاب: الصلاة، باب: كيف الانصراف من الصلاة، \"سنن النسائي\" ٣/ ٨١ كتاب: السهو، باب: الانصراف من الصلاة، \"سنن ابن ماجه\" (٩٣٠) كتاب: إقامة الصلاة والسنة فيها، باب: الانصراف من الصلاة.","vol":"7","page":331},{"text":"التي اقتضاها كلام ابن مسعود هي فيمن يرى وجوب أحدهما كما أسلفناه.\nقَالَ ابن التين: وذلك بدعة، وهي من الشيطان. وانفرد الحسن البصري فاستحب الانصراف عن اليمين، ورأى أبو عبيدة رجلًا انصرف عن يساره فقال: أما هذا فقد أصاب السنة. وكان علي لا يبالي انصرف عن يمينه أو عن يساره، وعن ابن عمر مثله (^١). وهو في \"الموطأ\" عنه أنه قَالَ لواسع بن حبان: إن قائلًا يقول: انصرف عن يمينك، فإذا صليت فانصرف حيث شئت. وهو قول النخعي (^٢). وقال علي: إِذَا قضيت الصلاة وأنت تريد حاجتك، فإن كانت حاجتك عن يمينك أو عن يسارك فخذ نحو حاجتك (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٢٧١ (٣١١٢، ٣١١٤، ٣١١٥، ٣١١٦) كتاب: الصلوات، في الرجل إذا سلَّم ينصرف عن يمينه أو عن يساره.\n(^٢) \"الموطأ\" ص ١٢٢، \"مصنف ابن أبي شيبة\" ١/ ٢٧١ (٣١١٧) كتاب: الصلوات، في الرجل إذا سلَّم ينصرف عن يمينه أو عن يساره.\n(^٣) روى هذا الأثر ابن أبي شيبة ١/ ٢٧١ (٣١١١) كتاب: الصلوات، في الرجل إذا سلم ينصرف عن يمينه أو عن يساره.","vol":"7","page":332},{"text":"<span data-type='title' id=toc-766>١٦٠ - باب مَا جَاءَ فِي الثُّومِ النَّيِّ وَالبَصَلِ وَالكُرَّاثِ</span>\nوَقَوْلِ النَّبِيِّ - ﷺ -: \"مَنْ أَكَلَ الثُّومَ أَوِ البَصَلَ مِنَ الجُوعِ أَوْ غَيرِهِ فَلَا يَقْرَبَنَّ مَسْجِدَنَا\".\n\n٨٥٣ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ فِي غَزْوَةِ خَيْبَرَ \"مَنْ أَكَلَ مِنْ هَذِهِ الشَّجَرَةِ -يَعْنِي: الثُّومَ - فَلَا يَقْرَبَنَّ مَسْجِدَنَا\". [٤٢١٥، ٤٢١٧، ٤٢١٨، ٥٥٢١، ٥٥٢٢ - مسلم: ٥٦١ - فتح: ٢/ ٣٣٩]\n\n٨٥٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا أَبُو عَاصِمٍ قَالَ: أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَكَلَ مِنْ هَذِهِ الشَّجَرَةِ -يُرِيدُ الثُّومَ- فَلَا يَغْشَانَا فِي مَسَاجِدِنَا\". قُلْتُ: مَا يَعْنِي بِهِ؟ قَالَ: مَا أُرَاهُ يَعْنِي إِلَّا نِيئَهُ. وَقَالَ مَخْلَدُ بْنُ يَزِيدَ، عَنِ ابْنِ جُرَيْجٍ: إِلاَّ نَتْنَهُ.\nوَقَالَ أَحْمَدُ بْنُ صَالِحٍ، عَنِ ابْنِ وَهْبٍ أُتِيَ بِبَدْرٍ. قَالَ ابْنُ وَهْبٍ يَعْنِي طَبَقًا فِيهِ خُضَرَاتٌ. وَلَمْ يَذْكُرِ اللَّيْثُ وَأَبُو صَفْوَانَ عَنْ يُونُسَ قِصَّةَ القِدْرِ، فَلَا أَدْرِى هُوَ مِنْ قَوْلِ الزُّهْرِيِّ أَوْ فِي الحَدِيثِ. [٨٥٥، ٥٤٥٢، ٧٣٥٩ - مسلم: ٥٦٤ فتح: ٢/ ٣٣٩]\n\n٨٥٥ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، زَعَمَ عَطَاءٌ أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ زَعَمَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ أَكَلَ ثُومًا أَوْ بَصَلًا فَلْيَعْتَزِلْنَا -أَوْ قَالَ: - فَلْيَعْتَزِلْ مَسْجِدَنَا- وَلْيَقْعُدْ فِي بَيْتِهِ\". وَأَنَّ النَّبِيَّ - ﷺ - أُتِيَ بِقِدْرٍ فِيهِ خَضِرَاتٌ مِنْ بُقُولٍ، فَوَجَدَ لَهَا رِيحًا فَسَأَلَ، فَأُخْبِرَ بِمَا فِيهَا مِنَ البُقُولِ، فَقَالَ: \"قَرِّبُوهَا\" إِلَى بَعْضِ أَصْحَابِهِ كَانَ مَعَهُ، فَلَمَّا رَآهُ كَرِهَ أَكْلَهَا، قَالَ: \"كُلْ، فَإِنِّي أُنَاجِي مَنْ لَا تُنَاجِي\".\nوَقَالَ أَحْمَدُ بْنُ صَالِحٍ بَعْدَ حَدِيثِ يُونُسَ، عَنِ ابْنِ شِهَابٍ، وَهْوَ يُثْبِتُ قَوْلَ يُونُسَ. [انظر: ٨٥٤ - مسلم: ٥٦٤ - فتح: ٢/ ٣٣٩]\n\n٨٥٦ - حَدَّثَنَا أَبُو مَعْمَرِ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ عَبْدِ العَزِيزِ قَالَ: سَألَ","vol":"7","page":333},{"text":"رَجُلٌ أَنَسًا: مَا سَمِعْتَ نَبِيَّ اللهِ - ﷺ - فِي الثُّومِ؟ فَقَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَكَلَ مِنْ هَذِهِ الشَّجَرَةِ فَلَا يَقْرَبْنَا\" أَوْ: \"لَا يُصَلِّيَنَّ مَعَنَا\". [٥٤٥١ - مسلم: ٥٦٢ - فتح: ٢/ ٣٣٩]\nذكر فيه أحاديث ثلاثة:\nأحدها:\nحديث ابن عمر أَنَّ رسول الله - ﷺ - قَالَ فِي غَزْوَةِ خَيْبرَ \"مَنْ أَكَلَ مِنْ هذِه الشَّجَرَةِ -يَعْني: الثُّومَ- فَلَا يَقْرَبنَّ مَسْجدَنَا\".\nثانيها: حديث جابر من طريقين:\nأحدهما: قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَكَلَ مِنْ هذِه الشَّجَرَةِ -يُرِيدُ الثُّومَ- فَلَا يَغْشَانَا فِي مَسَاجِدِنَا\". قُلْتُ: مَا يَعْنِي بهِ؟ قَالَ: مَا أُرَاهُ يَعْنِي إِلَّا نِيئَهُ. وَقَالَ مَخْلَدُ بْنُ يَزِيدَ، عَنِ ابن جُرَيْج: إِلَّا نَتْنَهُ.\nثانيهما: من حديث ابن وهب عَنْ يُونُسَ، عَنِ ابن شِهَابٍ، زَعَمَ عَطَاءٌ أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ زَعَمَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ أَكَلَ ثُومًا أَوْ بَصَلًا فَلْيَعْتَزلْنَا -أَوْ قَالَ: فَلْيَعْتَزِلْ مَسْجِدَنَا- وَلْيَقْعُدْ في بَيْتِهِ\".\nوَأَنَّ النَّبِيَّ - ﷺ - أُتِيَ بِقِدْرِ فِيهِ خَضِرَاتٌ مِنْ بُقُولٍ، فَوَجَدَ لَهَا رِيحًا فَسَأَلَ، فَأُخْبِرَ بِمَا فِيهَا مِنَ البُقُولِ، فَقَالَ: \"قَرِّبُوهَا\" إلَى بَعْضِ أَصْحَابِهِ كَانَ مَعَهُ، فَلَمَّا رَآهُ كَرِهَ أَكْلَهَا، قَالَ: \"كُلْ، فَإِنِّي أُنَاجِي مَنْ لَا تُنَاجِي\".\nقَالَ أحمد بن صالح بعد حديث يونس عن ابن شهاب: نُثْبِتُ قول يونس.\nوقال أحمد بن صالح عن ابن وهب: أتي ببدر. قال ابن وهب يعني طبقا فيه خضرات ولم يذكر الليث وأبو صفوان عن يونس قصة القدر، فلا أدري هو من قول الزهري أو في الحديث.","vol":"7","page":334},{"text":"ثالثها:\nحديث عبد العزيز بن صهيب قَالَ: سَأَلَ رَجُلٌ أَنَسًا: مَا سَمِعْتَ النَبِيَّ - ﷺ - فِي الثُّومِ؟ فَقَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَكَلَ مِنْ هذِه الشَّجَرَةِ فَلَا يَقْرَبْنَا ولَا يُصَلِّيَنَّ مَعَنَا\".\nالشرح:\nهذِه الأحاديث الثلاثة أخرجها مسلم أيضًا (^١) ولفظه في حديث ابن عمر: \"فلا يأتين المساجد\" (^٢). وفي لفظ له: \"من أكل من هذِه البقلة فلا يقربن مسجدنا حتى يذهب ريحها\" يعني: الثوم (^٣)، وأورده ابن بطال في \"شرحه\" بلفظ: \"فلا يغشنا في مسجدنا\". قُلْتُ: ما يعني به؟ قَالَ: ما أراه يعني إلا نيئه (^٤). وهذا لم يرد في حديث ابن عمر، إنما هو في حديث جابر الذي بعده (^٥)، ولفظه في حديث جابر الأول من طريق أبي الزبير عنه: نهى رسول الله - ﷺ - عن أكل البصل والكراث، فغلبتنا الحاجة فأكلنا منها، فقال: \"من أكل من هذِه الشجرة الخبيثة المنتنة فلا يقربن مسجدنا، فإن الملائكة تتأذى مما يتأذى منه الإنس\" (^٦).\nولفظه في الثاني لرواية البخاري، وفي رواية له: \"من أكل من هذِه البقلة، الثوم\" وقال مرة: \"من أكل البصل والثوم والكراث فلا يقربن مسجدنا، فإن الملائكة تتأذى مما يتأذى منه بنو آدم\" (^٧) وفي أخرى له:\n_________\n(^١) \"صحيح مسلم\" (٥٦١، ٥٦٢، ٥٦٤) كتاب: المساجد، باب: نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها عن حضور المسجد.\n(^٢) مسلم (٦٨١/ ٥٦).\n(^٣) مسلم (٥٦١/ ٦٩).\n(^٤) \"شرح ابن بطال\" ٢/ ٤٦٥.\n(^٥) حديث رقم (٨٥٤).\n(^٦) \"صحيح مسلم\" (٥٦٤/ ٧٢).\n(^٧) \"صحيح مسلم\" (٥٦٤/ ٧٤).","vol":"7","page":335},{"text":"\"من أكل من هذِه الشجرة -يريد الثوم- فلا يغشنا في مسجدنا\" (^١). ولفظه في حديث أنس كالبخاري وقال: \"ولا يصلي معنا\" (^٢). وفي بعض ألفاظ البخاري: \"فلا يقربن مسجدنا\" (^٣) وأخرجه البخاري أيضًا في الأطعمة (^٤).\nإِذَا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nاعترض ابن التين عَلَى تبويب البخاري من وجهين:\nأحدهما: ليس فيما أورده من الأحاديث ذكر الجوع.\nثانيهما: لم يذكر في الكراث حديثًا، وكأنه قاسه عَلَى البقلتين.\nوالجواب عن الأول أن ما ذكره من الأحاديث إطلاقها يدخل فيه حالة الجوع، وما أوردناه من عند مسلم صريح فيه، فإن الحاجة هي الجوع.\nوفي \"صحيح مسلم\" أيضًا عن أبي سعيد الخدري قَالَ: لم نعد أن فتحت خيبر فوقعنا أصحاب رسول الله - ﷺ - في تلك البقلة -الثوم- والناس جياع، فأكلنا منها أكلًا شديدًا ثمَّ رحنا إلى المسجد، فوجد - ﷺ - الريح فقال: \"من أكل من هذِه الشجرة الخبيثة شيئًا فلا يقربنا في المسجد\" فقال الناس: حرمت حرمت. فبلغ ذَلِكَ رسول الله - ﷺ - فقال: \"أيها الناس، إنه ليس لي تحريم ما أحل الله لي، ولكنها شجرة\n_________\n(^١) \"صحيح مسلم\" (٥٦٤/ ٧٥).\n(^٢) \"صحيح مسلم\" (٥٦٢/ ٧٠).\n(^٣) رواية رقم (٨٥٣).\n(^٤) سيأتي برقم (٥٤٥١) كتاب: الأطعمة، باب: ما يكره من الثوم والبقول.","vol":"7","page":336},{"text":"أكره ريحها\" (^١) وإنما لم يذكره البخاري، وكذا حديث أبي الزبير عن جابر السالف؛ لأنهما ليسا عَلَى شرطه.\nوالجواب عن الثاني أنه لم يقع له عَلَى شرطه ذكر الكراث فلذا قاس عليه، وقد علمت أن مسلمًا أخرجهما من حديث أبي الزبير عنه، ومن غير طريقه أيضًا كما سلف، وسيأتي أيضًا.\nوفي \"مسند الحميدي\" بإسناد عَلَى شرط الصحيح: سُئِلَ جابر عن الثوم، فقال: ما كان بأرضنا يومئذ، إنما الذي نهى رسول الله - ﷺ - عنه البصل والكراث (^٢).\nولابن خزيمة: نهى رسول الله - ﷺ - عن أكلهما، ولم يكن ببلدنا يومئذ الثوم (^٣). وفي \"مسند السراج\": نهى - ﷺ - عن أكل الكراث فلم ينتهوا، ثمَّ لم يجدوا بدًّا من أكلها، فوجد ريحها، فقال: \"ألم أنهكم؟ \" الحديث (^٤).\nثمَّ تقييد البخاري في تبويبه الثوم بكونه نيئًا اعتمادًا عَلَى ما وقع في تفسيره عَلَى إحدى الروايتين المذكورتين.\n_________\n(^١) \"صحيح مسلم\" (٥٦٥) كتاب: المساجد، باب: نهي من أكل ثومًا أو بصلًا أو كرَّاثًا أو نحوها عن حضور المسجد.\n(^٢) \"مسند الحميدي\" ٢/ ٣٤٧ (١٣١٥).\n(^٣) \"صحيح ابن خزيمة\" ٣/ ٨٥ (١٦٦٨) كتاب: الإمامة في الصلاة.\n(^٤) انظر \"حديث السراج\" ٣/ ١٨٢ وقال ابن حجر في \"تغليق التعليق\" ٢/ ٣٤١: قال أبو العباس السراج في \"مسنده\": حدثنا أبو كريب، ثنا مخلد بن يزيد، عن ابن جريج، عن أبي الزبير، سمع جابرًا يقول: نهى رسول الله - ﷺ - عن أجل الكراث فلم ينتهوا. الحديث.\nقلت: هذِه الرواية رواها أيضًا النسائي في \"الكبرى\" ٤/ ١٥٩ (٦٦٨٧) في أبواب الأطعمة، وابن حبان في \"صحيحه\" ٤/ ٥٢٤ - ٥٢٥ (١٦٤٦) كتاب: الصلاة، باب: المساجد. من طريق ابن جريج، عن أبي الزبير، عن جابر.","vol":"7","page":337},{"text":"الثاني:\nلما أخرجه الترمذي من حديث عطاء عن جابر قَالَ: وفي الباب عن عمر وأبي أيوب وأبي هريرة وأبي سعيد وجابر بن سمرة وقرة وابن عمر (^١). وقد علمت من أخرجه من طريق ابن عمر وأبي سعيد، وطريق أبي هريرة أخرجه مسلم منفردًا به بلفظ: \"من أكل من هذِه الشجرة فلا يقربن مسجدنا، ولا يؤذينا بريح الثوم\" (^٢).\nوأخرجه ابن ماجه بلفظ: \"من أكل من هذِه الشجرة -يعني الثوم- فلا يؤذينا في مسجدنا هذا\".\nقَالَ إبراهيم بن سعد أحد رواته: وكان أبي يزيد فيه الكراث والبصل (^٣).\nوطريق عمر أخرجاه بلفظ: ثمَّ إنكم أيها الناس تأكلون شجرتين لا أراهما إلا خبيثتين هذا البصل والثوم، ولقد رأيت رسول الله - ﷺ - إِذَا وجد ريحهما من الرجل أمر به فأخرج إلى البقيع، فمن أكلهما فليمتهما طبخًا (^٤).\nوفي \"علل ابن أبي حاتم\": وقيل: سئل عن حديث عمرو بن ميمون عن عمر: كان - ﷺ - يكره الكراث، فمن أكل منكم فلا يحضر المساجد وتلاوة القرآن، فقال: إنما هو مرسل عن هلال بن يساف عن عمر (^٥).\n_________\n(^١) \"سنن الترمذي\" (١٨٠٦) كتاب: الأطعمة، باب: ما جاء في كراهية أكل الثوم والبصل.\n(^٢) مسلم (٥٦٣/ ٧١).\n(^٣) ابن ماجه (١٠١٦).\n(^٤) هذِه رواية لم أقف عليها عند البخاري وأخرجها مسلم في موضعين: في كتاب: المساجد برقم (٥٦٧/ ٧٨)، وفي كتاب: الفرائض برقم (١٦١٧).\n(^٥) \"علل ابن أبي حاتم\" ١/ ١٠٠ (٢٧٥).","vol":"7","page":338},{"text":"وحديث أبي أيوب أخرجه الترمذي (^١)، وحديث قرة أخرجه البيهقي بلفظ: \"من أكل من هاتين الشجرتين فلا يقربن مسجدنا، فإن كنتم لا بد آكليهما فأميتوهما طبخًا\" (^٢).\nقُلْتُ: وفي الباب أيضًا عن حذيفة وأبي ثعلبة الخشني والمغيرة بن شعبة وعلي، أما حديث حذيفة فأخرجه ابن خزيمة وابن حبان في صحيحهما: \"من أكل من هذِه البقلة الخبيثة فلا يقربن مسجدنا ثلاثا\" (^٣)\nوأما حديث أبي ثعلبة فأخرجه الطبراني في \"الأوسط\"، وفي إسناده بقية، ولفظه: غزونا مع رسول الله - ﷺ - فأصبنا بصلًا، فأكلوا منه والقوم جياع، فقال - ﷺ -: \"من أكل من هذِه الشجرة\" الحديث (^٤)، وحديث المغيرة عند الترمذي (^٥)، وحديث علي في \"الحلية\" لأبي نعيم (^٦).\nالثالث:\nقوله: (وقال أحمد بن صالح، عن ابن وهب). في بعض النسخ ساق حديث سعيد بن عفير عن ابن وهب، عن يونس، عن ابن شهاب، زعم عطاء السالف عنه، والصواب تقديمه عليه كما أسلفناه؛ لأن شأن التعليق أن يبين بعض الحديث الذي قبله وهو حديث سعيد بن عفير، وقد أخرجه في كتاب الاعتصام عن أحمد بن صالح، عن ابن وهب إلى آخره (^٧)،\n_________\n(^١) \"سنن الترمذي\" (١٨٠٧) كتاب: الأطعمة، باب: ما جاء في كراهية أكل الثوم والبصل.\n(^٢) \"السنن الكبرى\" ٣/ ٧٨.\n(^٣) \"صحيح ابن خزيمة\" ٣/ ٨٢ (١٦٦٢). و\"صحيح ابن حبان\" ٥/ ٤٤٢ (٢٠٨٨).\n(^٤) \"المعجم الأوسط\" ٤/ ٢٢ - ٢٣ (٣٥١٢).\n(^٥) سبق تخريجه عند الترمذي آنفًا.\n(^٦) \"حلية الأولياء\" ٨/ ٣٥٧ - ٣٥٨ و١٠/ ٣١٦.\n(^٧) سيأتي برقم (٧٣٥٩) كتاب: الاعتصام، باب: الأحكام التي تعرف بالدلائل.","vol":"7","page":339},{"text":"وأخرج رواية يونس عن ابن شهاب هنا. وفي الأطعمة (^١) والاعتصام، ومسلم (^٢) في الصلاة (^٣).\nالرابع: في ألفاظه:\nقوله: (زعم) السالف ليس عَلَى معنى التهمة، لكن لما كان أمرًا مختلفًا فيه عبر عنه بالزعم، وقد يستعمل فيما يختلف فيه كما يستعمل فيما يرتاب فيه، نبه عليه الخطابي وغيره (^٤).\nوالنيئ -بكسر النون ممدود مهموز- ضد المطبوخ، وكذا قوله: (إلا نيئه) و(نتنه) عَلَى رواية ابن جريج بفتح النون، أي: الرائحة الكريهة.\nقَالَ ابن التين: كذا رويناه بفتحها، وضبط في بعض الكتب المصححة بكسرها، ولا أعلم له وجهًا.\nوالثوم بضم الثاء المثلثة، وفي قراءة ابن مسعود: (وثومها) (^٥) ومعنى: \"لا يقربنا\": لا يدنو منا، و\"مسجدنا\" لأبي ذر ولأبي الحسن: \"مساجدنا\".\nوقوله: (بقدر) هو ما اقتصر عليه مسلم. وذكر البخاري بعده رواية: ببدر -ببائين موحدتين- وهو الصواب أي: بطبق، سمي بدرًا؛ لاستدارته (^٦). و(خضرات) بفتح أوله وكسر ثانيه قَالَ ابن التين: كذا\n_________\n(^١) سيأتي برقم (٥٤٥٢) كتاب: الأطعمة، باب: ما يكره من الثوم والبقول.\n(^٢) ورد في هامش الأصل: أبو داود في الأطعمة والنسائي في الوليمة.\n(^٣) \"صحيح مسلم\" (٥٦٤) كتاب: المساجد، باب: كراهية الصلاة بحضرة الطعام.\n(^٤) \"أعلام الحديث\" ١/ ٥٥٩، وانظر: \"النهاية في غريب الحديث\" ٢/ ٣٠٣، \"الفائق في غريب الحديث\" للزمخشري ٢/ ١١١.\n(^٥) \"تفسير الطبري\" ٢/ ١٣٠.\n(^٦) \"شرح مسلم للنووي\" ٥/ ٥٠.","vol":"7","page":340},{"text":"روايتنا. وضبطه بعضهم على خلاف الأصل بضم الخاء وفتح الضاد قَالَ: وأنكر بعض أهل اللغة فتح الخاء.\nوالبقول: جمع بقل، وهو كل نبات اخضرت به الأرض، وسماها: شجرة وهو خلاف الأصل، فإنها من البقول، والشجر في كلام العرب ما كان عَلَى ساق تحمل أغصانه، وإلا فهو نجم، وتسميتها: خبيثة. في رواية مسلم (^١) المراد به: المستكره.\nوقوله: (فيه خضرات). الضمير يعود إلى القدر، وقد أنثها بعد قوله: (بما فيها). وهما لغتان، ولو قلنا بالتأنيث فالضمير يعود إلى الطعام الذي فيه، والضمير في: (قربوها) عائد إلى البقول، ويحتمل عوده إلى (خضرات) (^٢).\nوقوله: (\"فإني أناجي من لا تناجي\") أي: أسارر من لا تسارر.\nوقوله: (في غزاة خيبر). يعني: حين أراد الخروج أو حين قدم، قاله أبو جعفر الداودي، ولا يصح، فإن ظاهر الكلام أنه قاله وهو في الغزاة نفسها.\nالخامس: في أحكامه مختصرة، وهي موضحة في \"شرح العمدة\" (^٣).\nفيه: إباحة أكل الثوم والبصل ونحوهما، وهو إجماع، وشذ أهل الظاهر فحرموها؛ لإفضائها إلى ترك الجماعة، وهي عندهم فرض عين (^٤)،\n_________\n(^١) مسلم (٥٦٤).\n(^٢) انظر: \"لسان العرب\" ٢/ ١١٨٥، \"الصحاح\" للجوهري ٢/ ٦٤٧ - ٦٤٨، \"الفائق في غريب الحديث\" ١/ ٣٧٩.\n(^٣) \"الإعلام بفوائد عمدة الأحكام\" ٣٠/ ٤٠٨ - ٤١٧.\n(^٤) قال ابن حزم: أكل الثوم والبصل حلال إلا أن من أكل منهما شيئًا فحرام عليه دخول المسجد حتى تذهب الرائحة \"المحلى\" ٧/ ٤٣٧.","vol":"7","page":341},{"text":"وقد أسلفنا أنه - ﷺ - قَالَ: \"ليس لي تحريم ما أحل الله لي، ولكنها شجرة أكره ريحها\" (^١). بل الأصح أنه يكره في حقه ولا يحرم، وقد أكله جماعة من السلف.\nوفيه: احترام الملائكة، ولا دلالة فيه عَلَى تفضيلهم عَلَى البشر؛ لأنه سوى بينهم وبين بني آدم في الأذى، ولا تختص بمسجده - ﷺ - بل المساجد كلها سواء عملا برواية: \"مساجدنا\" و\"المساجد\" (^٢)، وشذ من خصه بمسجده، فالنهي في مسجده ثابت في الباقي عملًا بالعموم.\nقَالَ الداودي: ويحمل قوله: \"مسجدنا\" عَلَى \"مساجدنا\"، ويلحق بما نص عليه في الحديث كل ما له رائحة كريهة من المأكولات وغيرها، وخصه بالذكر؛ لكثرة أكلهم لها، وقد ورد الفجل أيضًا في الطبراني في \"أصغر معاجمه\" (^٣)، ولم يظفر به القاضي عياض ولا النووي بل ألحقاه مما ذكر (^٤).\nوقال مالك -فيما حكاه ابن التين- الفجل إن كان يؤدي ويظهر فكذلك، وألحق بذلك بعضهم من بفيه بخر أو به جرح له رائحة،\n_________\n(^١) هذِه الرواية سلف تخريجها.\n(^٢) سلف تخريجهما.\n(^٣) روى الطبراني في \"المعجم الصغير\" ١/ ٤٥ (٣٧) من حديث أبي الزبير عن جابر، أن رسول الله - ﷺ - قال: \"من أكل من هذِه الخضروات: الثوم، والبصل، والكرَّات، والفجل، فلا يقربنَّ مسجدنا، فإن الملائكة تتأذى مما تتأذى منه بنو آدم\". ثم قال: لم يروه عن هشام القردوسي إلا يحيى بن راشد، تفرد به سعيد بن عضير، والقراديسي فخذ من الأزد اهـ، قال الهيثمي في \"المجمع\" ٢/ ١٧: فيه يحيى بن راشد البراء البصري، وهو ضعيف، ووثقه ابن حبان، وقال: يخطئ ويخالف، وبقية رجاله ثقات، والحديث في الصحيح خلا قوله: \"والفجل\".\nوقال الحافظ في \"الفتح\" ٢/ ٣٤٤: في إسناده يحيى بن راشد وهو ضعيف.\n(^٤) \"إكمال المعلم\" ٢/ ٤٩٧، \"شرح النووي\" ٥/ ٤٨.","vol":"7","page":342},{"text":"وكذا القصاب والسماك والمجذوم والأبرص أولى بالإلحاق، وصرح بالمجذوم ابن بطال (^١)، ونقل عن سحنون: لا أرى الجمعة تجب عليه. واحتج بالحديث (^٢).\nوألحق بالحديث كل من آذى الناس بلسانه في المسجد، وبه أفتى ابن عمر وهو أصل في نفي كل ما يتأذى به، وقاس العلماء عَلَى المساجد مجامع الصلاة في غيرها، وكذا مجامع العلم والولائم، وخصها بعضهم بالمحيطة المبنية، ويمتنع الدخول بهذِه الروائح المسجد وإن كان خاليًا؛ لأنه محل الملائكة، ولا يبعد أن يعذر من كان معذورًا بأكل ما له ريح كريهة، وقد صرح به ابن حبان -من أصحابنا- في \"صحيحه\" (^٣). وحكم رحبة المسجد حكمه؛ لأنها منه، وقد سلف أنه كان يخرج به إلى البقيع (^٤).\nوخص القاضي عياض الكراهة مما إِذَا كان معهم غيرهم ممن يتأذى، أما إِذَا أكلوه كلهم فلا، لكن يبقى احترام الملائكة، وليس المراد بالملائكة الحفظة.\nوفيه: التعليل بعلتين فصاعدًا، والنهي إِذَا لم يطبخ دون ما إِذَا طبخت، وقد يستدل به عَلَى أن أكل هذِه الأمور من الأعذار المرخصة في ترك الجماعة. وقد يقال: إن ذَلِكَ خرج مخرج الزجر عنها، فلا يقتضي ذَلِكَ أن يكون عذرًا في تركها إلا أن تدعو إلى أكلها ضرورة، لكن يبعده تقريبه إلى بعض أصحابه، فإن ذَلِكَ ينافي الزجر (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٦٦.\n(^٢) \"النوادر والزيادات\" ١/ ٤٥٨.\n(^٣) \"صحيح ابن حبان\" ٥/ ٤٥٠ - ٤٥١.\n(^٤) انظر: \"الإعلام\" ٣/ ٤١٢ - ٤١٣.\n(^٥) \"إكمال المعلم\" ٢/ ٤٩٦ - ٥٠١.","vol":"7","page":343},{"text":"وفيه: أن الخضر كانت عندهم بالمدينة، وفي إجماع أهلها عَلَى أنه لا زكاة فيها دليل عَلَى أن الشارع لم يأخذ منها الزكاة، ولو أخذ منها لم يخف على جميعهم، ولنقل ذَلِكَ، وهو قول مالك والشافعي وجماعة، خلافًا لأبي حنيفة (^١).\nوفيه: اختصاص البر بطائفة حيث خص أهل المسجد دون الأسواق.\nوفيه: أن من ترك طعامًا لا يحبه أنه لا لوم عليه، كما فعل في الضب (^٢).\n_________\n(^١) انظر: \"الهداية\" ١/ ١١٧ - ١١٨، \"المدونة\" ١/ ٢٥٢، \"الذخيرة\" ٣/ ٧٤، \"الأم\" ٢/ ٢٩، \"البيان\" ٣/ ٣٥٦.\n(^٢) سيأتي في البخاري برقم (٢٥٧٥) -وهذا لفظه- ورواه مسلم (١٩٤٧) عن ابن عباس قال: أهدت أم حفيد خالة ابن عباس إلى النبي - ﷺ - أقطًا وسمنًا وأضبًّا، فأكل النبي - ﷺ - من الأقط والسمن، وترك الضب تقذرًا .. الحديث.","vol":"7","page":344},{"text":"<span data-type='title' id=toc-767>١٦١ - باب وُضُوءِ الصِّبْيَانِ، وَمَتَى يَجِبُ عَلَيْهِمُ الغَسْلُ وَالطُّهُورُ، وَحُضُورِهِم الجَمَاعَةَ\nوَالعِيدَيْنِ وَالجَنَائِزَ وَصُفُوفِهِمْ</span>؟\n٨٥٧ - حَدَّثَنَا ابْنُ المُثَنَّى قَالَ: حَدَّثَنِي غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ سُلَيْمَانَ الشَّيْبَانِيَّ قَالَ: سَمِعْتُ الشَّعْبِيَّ قَالَ: أَخْبَرَنِي مَنْ مَرَّ مَعَ النَّبِيِّ - ﷺ - عَلَى قَبْرٍ مَنْبُوذٍ، فَأَمَّهُمْ وَصَفُّوا عَلَيْهِ. فَقُلْتُ: يَا أَبَا عَمْرٍو مَنْ حَدَّثَكَ؟ فَقَالَ: ابْنُ عَبَّاسٍ.\n\n٨٥٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي صَفْوَانُ بْنُ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الغُسْلُ يَوْمَ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\". [٨٧٩، ٨٨٠، ٨٩٥، ٢٦٦٥ - مسلم: ٨٤٦ - فتح ٢/ ٣٤٤]\n\n٨٥٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: أَخْبَرَنِي كُرَيْبٌ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ لَيْلَةً، فَقَامَ النَّبِيُّ - ﷺ -، فَلَمَّا كَانَ فِي بَعْضِ اللَّيْلِ قَامَ رَسُولُ اللهِ - ﷺ - فَتَوَضَّأَ مِنْ شَنٍّ مُعَلَّقٍ وُضُوءًا خَفِيفًا -يُخَفِّفُهُ عَمْرٌو وَيُقَلِّلُهُ جِدًّا- ثُمَّ قَامَ يُصَلِّي، فَقُمْتُ فَتَوَضَّأْتُ نَحْوًا مِمَّا تَوَضَّأَ، ثُمَّ جِئْتُ فَقُمْتُ عَنْ يَسَارِهِ، فَحَوَّلَنِي فَجَعَلَنِي عَنْ يَمِينِهِ، ثُمَّ صَلَّى مَا شَاءَ اللهُ، ثُمَّ اضْطَجَعَ فَنَامَ حَتَّى نَفَخَ، فَأَتَاهُ المُنَادِي يَأْذِنُهُ بِالصَّلَاةِ فَقَامَ مَعَهُ إِلَى الصَّلَاةِ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. قُلْنَا لِعَمْرٍو: إِنَّ نَاسًا يَقُولُونَ: إِنَّ النَّبِيَّ - ﷺ - تَنَامُ عَيْنُهُ وَلَا يَنَامُ قَلْبُهُ. قَالَ عَمْرٌو: سَمِعْتُ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ: إِنَّ رُؤْيَا الأَنْبِيَاءِ وَحْيٌ ثُمَّ قَرَأَ: ﴿إِنِّى أَرَى فِي المَنَامِ أَنِّى أَذْبَحُكَ﴾ [الصافات: ١٠٢]. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٢/ ٣٤٤]\n\n٨٦٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ جَدَّتَهُ مُلَيْكَةَ دَعَتْ رَسُولَ اللهِ - ﷺ - لِطَعَامٍ صَنَعَتْهُ، فَأَكَلَ مِنْهُ فَقَالَ \"قُومُوا فَلأُصَلِّيَ بِكُمْ\". فَقُمْتُ إِلَى حَصِيرٍ لَنَا قَدِ اسْوَدَّ مِنْ طُولِ مَا لُبِسَ، فَنَضَحْتُهُ بِمَاءٍ، فَقَامَ رَسُولُ اللهِ - ﷺ - وَاليَتِيمُ مَعِي، وَالعَجُوزُ مِنْ وَرَائِنَا، فَصَلَّى","vol":"7","page":345},{"text":"بِنَا رَكْعَتَيْنِ. [انظر: ٣٨٠، مسلم: ٦٥٨، فتح: ٢/ ٣٤٥]\n\n٨٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّهُ قَالَ: أَقْبَلْتُ رَاكِبًا عَلَى حِمَارٍ أَتَانٍ، وَأَنَا يَوْمَئِذٍ قَدْ نَاهَزْتُ الاِحْتِلَامَ، وَرَسُولُ اللهِ - ﷺ - يُصَلِّي بِالنَّاسِ بِمِنًى إِلَى غَيْرِ جِدَارٍ، فَمَرَرْتُ بَيْنَ يَدَىْ بَعْضِ الصَّفِّ، فَنَزَلْتُ وَأَرْسَلْتُ الأَتَانَ تَرْتَعُ وَدَخَلْتُ فِي الصَّفِّ، فَلَمْ يُنْكِرْ ذَلِكَ عَلَيَّ أَحَدٌ. [انظر: ٧٦ - مسلم: ٥٠٤ - فتح: ٢/ ٣٤٥]\n\n٨٦٢ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ قَالَتْ: أَعْتَمَ النَّبِيُّ - ﷺ -. وَقَالَ عَيَّاشٌ حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: أَعْتَمَ رَسُولُ اللهِ - ﷺ - فِي العِشَاءِ حَتَّى نَادَاهُ عُمَرُ: قَدْ نَامَ النِّسَاءُ وَالصِّبْيَانُ. فَخَرَجَ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"إِنَّهُ لَيْسَ أَحَدٌ مِنْ أَهْلِ الأَرْضِ يُصَلِّي هَذِه الصَّلَاةَ غَيْرُكُمْ\". وَلَمْ يَكُنْ أَحَدٌ يَوْمَئِذٍ يُصَلِّي غَيْرَ أَهْلِ المَدِينَةِ. [انظر: ٥٦٦ - مسلم: ٦٣٨ - فتح: ٢/ ٣٤٥]\n\n٨٦٣ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ قَالَ لَهُ رَجُلٌ: شَهِدْتَ الخُرُوجَ مَعَ رَسُولِ اللهِ - ﷺ -؟ قَالَ: نَعَمْ، وَلَوْلَا مَكَانِي مِنْهُ مَا شَهِدْتُهُ -يَعْنِى: مِنْ صِغَرِهِ- أَتَى العَلَمَ الَّذِي عِنْدَ دَارِ كَثِيرِ بْنِ الصَّلْتِ، ثُمَّ خَطَبَ، ثُمَّ أَتَى النِّسَاءَ فَوَعَظَهُنَّ وَذَكَّرَهُنَّ وَأَمَرَهُنَّ أَنْ يَتَصَدَّقْنَ، فَجَعَلَتِ المَرْأَةُ تُهْوِي بِيَدِهَا إِلَى حَلْقِهَا تُلْقِي فِي ثَوْبِ بِلَالٍ، ثُمَّ أَتَى هُوَ وَبِلَالٌ البَيْتَ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٢/ ٣٤٥]\nذكر فيه أحاديث:\nأحدها:\nعن سليمان الشيباني قَالَ: سَمِعْتُ الشَّعْبِيَّ أَخْبَرَنِي مَنْ مَرَّ مَعَ النَّبِيِّ - ﷺ - عَلَى قَبْرٍ مَنْبُوذٍ، فَأَمَّهُمْ وَصَفُّوا عَلَيْهِ. قال الشيباني: فَقُلْتُ: يَا أَبَا عَمْرٍو، مَنْ حَدَّثَكَ؟ فَقَالَ: ابن عَبَّاسٍ.","vol":"7","page":346},{"text":"هذا الحديث أخرجه مسلم أيضًا (^١)، ويأتي في الجنائز حيث ذكره البخاري (^٢).\nوالمنبوذ: المفرد عن القبور، قَالَ ابن الجوزي: وقد رواه قوم: عَلَى قبرِ منبوذٍ. بكسر الراء مع الإضافة، وفسروه باللقيط، قَالَ: وهذا ليس بشيء؛ لأن في بعض الألفاظ: أتى قبرًا منبوذًا. وفي رواية: أتى عَلَى قبر قَدْ دفن البارحة، فصففنا خلفه، ثمَّ صلى عليها (^٣).\nوفيه: دلالة أن حكم اللقيط إِذَا وجد في دار الإِسلام حكم المسلمين، وكذا ذكر الخطابي أنه يروى عَلَى وجهين: بالإضافة وقبر منبوذ. بمعنى: أن المنبوذ نعت للقبر، أي: منتبذًا ناحية عن القبور. قَالَ: اوفيه: كراهة الصلاة إلى المقابر؛ لأنه جعل انتباذ القبر عن القبور شرطًا في جواز الصلاة (^٤). وفي هذا نظر.\nوفيه: جواز الصلاة عَلَى القبر، وهو أحد قولي مالك، وقول الشافعي (^٥)، وبخط شيخ شيوخنا الحافظ شرف الدين الدمياطي: من رواه منونًا فيهما على النعت، أي: منتبذا عن القبور ناحية، يقال: جلست نبذة. بالفتح والضم، أي: ناحية، ويرجع إلى معنى الطرح، وكأنه طرح في غير موضع قبور الناس. ومن رواه بغير تنوين عَلَى الإضافة فمعناه: قبر لقيط وولد مطروح، والرواية الأولى أصح؛ لأنه\n_________\n(^١) \"صحيح مسلم\" (٩٥٤) كتاب: الجنائز، باب: الصلاة على القبر.\n(^٢) سيأتي برقم (١٢٤٧) كتاب: الجنائز، باب: الإذن بالجنازة.\n(^٣) سيأتي برقم (١٣٢١).\n(^٤) \"أعلام الحديث\" ١/ ٥٦٠ - ٥٦١.\n(^٥) انظر: \"التفريع\" ١/ ٢٦٧، \"عيون المجالس\" ١/ ٤٤٠ - ٤٤١، \"البيان\" ١/ ١٠٩، \"روضة الطالبين\"١/ ٢٧٩.","vol":"7","page":347},{"text":"جاء في بعض طرق البخاري عن ابن عباس في التي كانت تقم المسجد (^١).\nالثاني:\nحديث أبي سعيد الخدري عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الغُسْلُ يَوْمَ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\".\nويأتي -إن شاء الله- قريبًا في أبواب الجمعة والشهادات بالسند الذي ساقه به (^٢).\nالثالث:\nحديث ابن عباس: بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ .. الحديث.\nوتقدم في باب التخفيف في الوضوء (^٣)، وفيه عبيد بن عمير، يقال: له رؤية، مات قبل ابن عمر ومات ابن عمر بعد ابن الزبير، آخر سنة ثلاث وأول سنة أربع وسبعين.\nالرابع:\nحديث أنس بن مالك أَنَّ جَدَّتَهُ مُلَيْكَةَ … الحديث.\nوتقدم في أوائل الصلاة في باب: الصلاة عَلَى الحصير (^٤).\nالخامس:\nحديث ابن عباس: أَقْبَلْتُ رَاكِبًا عَلَى حِمَارٍ … الحديث.\n_________\n(^١) سلف برقم (٤٥٨) كتاب: الصلاة، باب: كنس المسجد، والتقاط الخرق والقذى والعيدان.\n(^٢) سيأتي هذا الحديث برقم (٨٧٩) كتاب: الجمعة، باب: فضل الغسل يوم الجمعة و(٢٦٦٥) كتاب: الشهادات، باب: بلوغ الصبيان وشهادتهم.\n(^٣) سلف هذا الحديث برقم (١٣٨) كتاب: الوضوء، باب: التخفيف في الوضوء.\n(^٤) تقدم برقم (٣٨٠) كتاب: الصلاة، باب: الصلاة على الحصير.","vol":"7","page":348},{"text":"تقدم في كتاب العلم في باب: متى يصح سماع الصغير، وفي غيره (^١).\nالسادس:\nحديث عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ عَائِشَةَ قَالَتْ: أَعْتَمَ النَّبِيُّ - ﷺ -. وَقَالَ عَيَّاشٌ حَدَّثَنَا عَبْدُ الأَعْلَى .. فذكره.\nتقدم في فضل العشاء (^٢)، وهذا التعليق قَالَ أبو نعيم في \"مستخرجه\": إن البخاري رواه عن عياش عن عبد الأعلى، ورواه الإسماعيلي عن الفريابي، ثنا محمد بن المثنى، ثنا عبد الأعلى، ورواه النسائي في الصلاة، عن نصر بن علي، عن عبد الأعلى (^٣)، وكذا رواه أبو نعيم أولا، وعياش هو ابن الوليد الرقام البصري، مات سنة لست وعشرين ومائتين، وانفرد به البخاري.\nالسابع:\nحديث سفيان عن عبد الرحمن بن عابس: سَمِعْتُ ابن عَبَّاسٍ وَقالَ لَهُ رَجُلٌ: شَهِدْتَ الخُرُوجَ مَعَ رَسُولِ اللهِ - ﷺ -؟ قَالَ: نَعَمْ، الحديث.\nويأتي إن شاء الله تعالى في أبواب العيدين والاعتصام (^٤).\nوسفيان هو الثوري، وعبد الرحمن هو النخعي الكوفي، اتفقا عليه وعلى أبيه.\n_________\n(^١) تقدم برقم (٧٦) كتاب: العلم، باب: متى يصحُّ سماع الصغير، و(٤٩٣) كتاب: الصلاة، باب: سترة الإمام سترة مَنْ خلفه.\n(^٢) سلف برقم (٥٦٦) كتاب: مواقيت الصلاة، باب: فضل العشاء.\n(^٣) \"سنن النسائي\" ١/ ٢٣ كتاب الصلاة.\n(^٤) سيأتي برقم (٩٧٧) كتاب: العيدين، باب: العلم الذي بالمصلى، (٧٣٢٥) كتاب: الاعتصام، باب: ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم.","vol":"7","page":349},{"text":"وفيه: فجعلت المرأة تهوي بيدها.\nقَالَ القاضي: أهوى بيده، وأهوى يده للشئ: تناوله (^١). وقال صاحب \"الأفعال\": هوى إليه بالسيف وأهوى: أماله إليه (^٢)، وقال ابن التين: أهوى بيده كذا إِذَا تناوله بيده، قَالَ: فهو بضم الياء، وهذِه الأحاديث دالة عَلَى ما ترجم له.\nأما الأول ففيه حضور الصبي صلاة الجنازة وكونه في الصف، ألا ترى إلى قوله: (فصففنا خلفه).\nوأما الثاني هو غسل الجمعة فمناسبته للباب وقت وجوب الغسل عليهم، وأنه واجب على كل محتلم، وأنه لا يجب عَلَى الصبيان، قَالَ تعالى: ﴿وَإِذَا بَلَغَ الأَطْفَالُ مِنْكُمُ الحُلُمَ﴾ [لنور: ٥٩]، ومعنى الوجوب: التأكد عند الشافعي ومالك وأكثر الفقهاء، وعن أحمد ومالك والحسن وأبي هريرة وأبي قتادة وبعض أصحاب الحديث وأهل الظاهر وجوبه، ذكره الخطابي (^٣). وأصحاب أحمد ينكرونه، وحكي الوجوب عن الشافعي أيضًا، وهو غريب (^٤)، ولا خلاف في فضيلته، ويدل عَلَى التأكد وعدم الوجوب قوله - ﷺ -: \"من توضأ يوم الجمعة فبها ونعمت، ومن اغتسل فالغسل أفضل\" (^٥).\n_________\n(^١) \"مشارق الأنوار\" ٢/ ٢٧٣.\n(^٢) \"الأفعال\" لابن القوطية ص ١٢.\n(^٣) انظر: \"معالم السنن\" ١/ ٩١.\n(^٤) انظر: \"طرح التثريب\" ٣/ ١٦١.\n(^٥) هذا الحديث رواه أبو داود (٣٥٤) كتاب: الطهارة، باب: الرخصة في ترك الغسل يوم الجمعة، والترمذي (٤٩٧) كتاب: الجمعة، باب: ما جاء في الوضوء يوم الجمعة. والنسائي في \"المجتبى\" ٣/ ٩٤ كتاب: الجمعة، باب: الرخصة في ترك الغسل يوم الجمعة، وأبو داود الطيالسي في \"مسنده\" ٢/ ٦٨٨ (١٤٤٧)، وأحمد =","vol":"7","page":350},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"مسنده\" ٥/ ١٥، ٥/ ١٦، ٥/ ٢٢، والدارمي ٢/ ٩٦٣ (١٥٨١) كتاب: الصلاة، باب: الغسل يوم الجمعة. وابن قتيبة في \"تأويل مختلف الحديث\" ص ٢٨٨، وابن الجارود في \"المنتقى\" ١/ ٢٥٠ - ٢٥١ (٢٨٥)، والروياني في \"مسنده\" ٢/ ٤٢ (٧٨٧)، وابن خزيمة في \"صحيحه\" ٣/ ١٢٨ (١٧٥٧) كتاب: الجمعة، باب: ذكر دليل أن الغسل يوم الجمعة فضيلة لا فريضة. والطحاوي في \"شرح معاني الآثار\" ١/ ١١٩، والطبراني في \"الكبير\" ٧/ ١٩٩ (٦٨١٧ - ٦٨٢٠)، والبيهقي في \"السنن\" ٣/ ١٩٠، وفي \"معرفة السنن والآثار\"٤/ ٣٣٢ (٦٣٧٤) كتاب: الطهارة، باب: الغسل للجمعة والخطبة وما يجب في صلاة الجمعة، وابن عبد البر في \"التمهيد\" ١٠/ ٧٩، ١٦/ ٢١٢، ٢١٤، والخطيب في \"تاريخ بغداد\" ٢/ ٣٥٢. كلهم من حديث قتادة عن الحسن عن سمرة بن جندب، وقد اختلف في سماع الحسن من سمرة بن جندب كما حكاه الزيلعي على ثلاثة أقوال أولها: أنه سمع منه مطلقًا وهو قول ابن المديني؛ فقد نقل عنه البخاري في أول: \"تاريخ واسط\": سماع الحسن من سمرة صحيح. وتابعه الترمذي والحاكم أيضًا في ذلك.\nثانيها: أنه لم يسمع منه شيئًا. اختاره ابن حبان في \"صحيحه\" وقال ابن معين: الحسن لم يلق سمرة. وقال شعبة: الحسن لم يسمع من سمرة.\nثالثها: أنه سمع منه حديث العقيقة فقط. قاله النسائي، وإليه مال الدارقطني، واختاره عبد الحق في \"أحكامه\" والبزار في \"مسنده\" ا. هـ بتصرف. انظر: \"نصب الراية\" ١/ ٨٨ - ٩٣. والحديث قال عنه الترمذي: حديث حسن، وقد رواه بعض أصحاب قتادة عن قتادة عن الحسن عن سمرة بن جندب، ورواه بعضهم عن قتادة عن الحسن عن النبي - ﷺ - مرسلا ا. هـ.\nوقال عنه الدارقطني بعد إيراد بعض طرقه: وكلها وهمٌ، والمحفوظ: ما رواه شعبة عن قتادة عن الحسن عن سمرة ا. هـ. انظر: \"علل الدارقطني\" ١٠/ ٢٦٣. وقال ابن عبد البر: وحديث الحسن عن سمرة أحسنها إسنادًا ا. هـ بتصرف. انظر: \"التمهيد\" ١٠/ ٨٨.\nوقال النووي في \"مجموعه\" ٤/ ٥٣٣: حديث حسن. وقال في \"شرحه على صحيح مسلم\" ٦/ ١٣٣: حديث حسن. وقال في \"تهذيب الأسماء\" ٣/ ٣٥: حديث صحيح. وقال ابن حجر: ولهذا الحديث طرق أشهرها وأقواها رواية الحسن عن =","vol":"7","page":351},{"text":"وأما الحديث الثالث: وهو حديث ابن عباس ومبيته عند خالته ميمونة ففيه وضوء الصبيان وإقامته في الصلاة عن يمينه، وإليه أشار البخاري في الترجمة بقوله: (وصفوفهم). أي: وصفوف الصبيان.\nوفيه من الفوائد أيضًا نوم الصبي عند خالته.\nوالشن المذكور فيه هو السقاء البالي.\nوفيه أيضًا: أن الواحد يقوم عن يمين الإمام، وخالف فيه ابن المسيب مستدلًا بأنه - ﷺ - وقف عن يسار أبي بكر في مرضه، وكان أبو بكر الإمام (^١)، وهو ناسخ لهذا، وأنه الآخر. وهو عجيب منه.\nوفيه: أن الإمام يديره، وأن نية الإمامة لا تجب. قَالَ ابن التين: وهو رد عَلَى الشافعي، قُلْتُ: لا، فهو مذهبه (^٢). وقال أبو حنيفة: يأتم به الرجال دون النساء (^٣).\nوفيه: دليل عَلَى صحة صلاة الصبي، وإن لم يبلغ الحلم إِذَا عقل الصلاة، ويحتمل أن يكون سن ابن عباس إِذ ذاك عشر سنين (^٤).\nوقد ذكر البخاري في فضائل القرآن أنه توفي النبي - ﷺ - وسن ابن\n_________\n= سمرة، وله علتان: إحداهما أنه من عنعنة الحسن، والأخرى: أنه اختلف عليه فيه ا. هـ بتصرف. انظر: \"الفتح\" ٢/ ٣٦٢. وقال الألباني في \"صحيح أبي داود\" ٢/ ١٨٤ (٣٨١): حديث حسن. ا. هـ والحديث له غير شاهد من حديث أنس وجابر وأبي سعيد وأبي هريرة وعبد الرحمن بن سمرة وابن عباس، حكم ابن حجر على أكثرها بالضعف، انظر: \"الفتح\" ٢/ ٣٦٢.\n(^١) سلف هذا الحديث برقم (٧١٣) كتاب: الأذان، باب: الرجل يأتم بالإمام، ويأتم الناس بالمأمون.\n(^٢) انظر: \"الأم\" ١/ ١٤١، \"البيان\" ٢/ ٣٦٧.\n(^٣) انظر: \"الأصل\" ١/ ١٩١، \"مختصر اختلاف العلماء\" ١/ ٢٦٦.\n(^٤) انظر: \"حلية العلماء\" ٢/ ٨.","vol":"7","page":352},{"text":"عباس عشر سنين (^١)، وستعلم الخلاف فيه هناك، وقد صح الأمر بالصلاة لسبع والضرب عليها لعشر (^٢).\nوقال به جماعة من الفقهاء منهم مالك ومكحول والأوزاعي وأحمد والشافعي إسحاق (^٣)، وأغرب أشهب فقال عن مالك في \"العتبية\": يضرب عَلَى تركها لسبع، والحديث يرده لا جرم، قَالَ به ابن القاسم (^٤)، وقال عروة: يؤمر بالصلاة إِذَا عقلها (^٥). وقال ابن عمر: يعلم الصبي الصلاة إِذَا عرف يمينه من شماله (^٦).\n_________\n(^١) سيأتي هذا الحديث برقم (٥٠٣٥) كتاب: فضائل القرآن، باب: تعليم الصبيان القرآن.\n(^٢) دل على ذلك حديث رواه البخاري في \"التاريخ الكبير\" ٤/ ١٦٨، وأبو داود (٤٩٥، ٤٩٦) كتاب: الصلاة، باب: متى يؤمر الغلام بالصلاة؟ وابن أبي شيبة في \"مصنفه\" ١/ ٣٠٤ (٣٤٨٢) كتاب: الصلوات، متى يؤمر الصبي بالصلاة؟ وأحمد ٢/ ١٨٠، ٢/ ١٨٧، والدولابي في \"الكنى\" ١/ ٣٤٦ (١٢٢٥)، وابن عدي في \"الكامل\" ٣/ ٥٠٧، والدارقطني ١/ ٢٣٠ - ٢٣١، والحاكم في \"المستدرك\" ١/ ١٩٧ كتاب: الصلاة، وأبو نعيم في \"الحلية\" ١٠/ ٢٦، والبيهقي في \"السنن الكبرى\" ٢/ ٢٢٨ - ٢٢٩ كتاب: الصلاة، باب: عورة الرجل و٣/ ٨٤ كتاب: الصلاة، باب: ما على الآباء والأمهات من تعليم الصبيان، والخطيب في \"تاريخ بغداد\" ٢/ ٢٧٨.\nوالحديث قال عنه النووي في \"المجموع\" ٣/ ١٠، وفي \"خلاصة الأحكام\" ١/ ٢٥٢ (٦٨٧): رواه أبو داود بإسناد حسن. وقال الألباني في \"صحيح أبي داود\" ٢/ ٤٠١ (٥٠٩): حسن صحيح ا. هـ وله شاهد من حديث سبرة الجهني، وآخر من حديث أبي هريرة، وثالث من حديث أنس.\n(^٣) انظر: \"الأوسط\" ٤/ ٣٨٥، \"المغني\" ٣/ ٣٥٠.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٢٦٨ - ٢٦٩.\n(^٥) رواه عنه ابن أبي شيبة في \"مصنفه\" ١/ ٣٠٥ (٣٤٨٨) كتاب: الصلاة، باب: متى يؤمر الصبي بالصلاة.\n(^٦) رواه عنه ابن أبي شيبة في \"مصنفه\" ١/ ٣٠٥ (٣٤٨٥) كتاب: الصلاة، باب: متى يؤمر الصبي بالصلاة.","vol":"7","page":353},{"text":"وهو قول ابن سيرين وابن المسيب، وهو متقارب. وكره فضيل وسفيان أن يضرب على الصلاة وقالا: أرشه عليها وهو حسن لمن يقدر عليه، فإن لم يقدر أو أبي بعد أن أرشي ضرب.\nوقوله فيه: (فأتاه المؤذن يأذنه بالصلاة) كذا وقع هنا (يأذنه)، وصوابه يؤذنه، أي: يعلمه. كما نبه عليه ابن التين. قَالَ: ومعنى (يأذنه): من أذنت لك في كذا، وليس له هنا موضع.\nوفيه أيضًا: إباحة العمل اليسير في الصلاة، وأن يمشي الصغير عن يمين الكبير، والمفضول عن يمين الفاضل.\nوفي رواية: فأخذ بأذني يفتلها (^١)؛ وفتلها ليدور أو للتأدب؛ وليكون أذكر لَهُ فيما يستأنف بعد. ويقال: إن المعلم إِذَا فتل أذن التلميذ كان أذكى لفهمه.\nوأما الحديث الرابع: وهو حديث أنس، ففيه: الاصطفاف به.\nوأما الخامس: وهو حضوره مع الجماعة بمنى وقد ناهز الاحتلام، أي: قارب، ووصفه لنفسه بذلك، يفيد أن إقرار الشارع له دليل عَلَى إباحته؛ لأنه كان يعقل الأمر والنهي، وقد ورد الشرع بتقرير من هو دونه، وقد نزع تمرة من يد الحسين بن علي وقال: \"أما علمت أنا لا نأكل الصدقة\" (^٢).\nوأما السادس: وهو قوله: (نام النساء والصبيان) ففيه حضور الصبيان. ومعنى: أعتم بالعشاء: أخرها، والعتمة: الظلمة.\n_________\n(^١) سلفت هذِه الرواية برقم (١٨٣) في الوضوء، باب قراءة القرآن بعد الحديث ..\n(^٢) سيأتي برقم (١٤٩١) كتاب: الزكاة، باب: ما يذكر في الصدقة للنبي - ﷺ -.","vol":"7","page":354},{"text":"وروى ابن عمر: نهى النبي - ﷺ - عن تسمية العشاء عتمة (^١).\nوروي عنه - ﷺ -: \"من سماها العتمة فليستغفر الله\". وكان ابن عمر إِذَا سمع أحدًا يسميها عتمة صاح وغضب عليه (^٢).\nوقوله: (ولم يكن أحد يومئذ يصلي غير أهل المدينة)، أي: جماعة، ويحتمل أن يكون ذَلِكَ الوقت.\nوأما السابع ففيه: حضور العيد؛ لأن الخروج كان لها، وإليه يرشد قول ابن عباس: (ولولا مكاني منه ما شهدته) يعني: من صغره. وعليه بوب البخاري: حضورهم العيد. وذكره في الترجمة الطهور بعد الغسل. لعله يريد الوضوء، وكرره؛ لأجل الوجوب.\nوحاصل الباب: تمرين الصبيان عَلَى الوضوء والصلاة، وحضور الجماعات في النفل والفرض، وتدريبهم عَلَى ذَلِكَ؛ ليعتادوها عند البلوغ، ولا خلاف أن الاحتلام أول وقت لزوم الفرائض والحدود والأحكام. واختلفوا إِذَا أتى عليه من السنين ما يحتلم في مثلها ولم يحتلم على أقوال ستأتي في موضعها، إن شاء الله ذَلِكَ وقدره.\n_________\n(^١) لم أقف على هذا الأثر مرفوعًا من حديث ابن عمر، وأخرجه ابن عدي في \"الكامل\" مرفوعًا من حديث ابن عباس عن النبي - ﷺ -: نهى أن نسمي العشاء العتمة قال: \"إنما سماها العتمة شيطان\" ثم قال: ولفرات بن السائب غير ما ذكرت من الحديث خاصة أحاديثه عن ميمون بن مهران مناكير، انظر: \"الكامل\" ٧/ ١٣٣ وابن حجر في \"لسان الميزان\" ٥/ ٤٣٨.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ١/ ٥٦٦ (٢١٥٤) كتاب: الصلاة، باب: اسم العشاء الآخرة، وابن أبي شيبة في \"مصنفه\" ٢/ ١٩٩ (٨٠٧٨) كتاب: الصلوات، باب: من كره أن يقول: العتمة.","vol":"7","page":355},{"text":"<span data-type='title' id=toc-768>١٦٢ - باب خُرُوجِ النِّسَاءِ إِلَى المَسَاجِدِ بِاللَّيْلِ وَالغَلَسِ</span>\n٨٦٤ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ عَنْ عَائِشَةَ ﵂ قَالَتْ: أَعْتَمَ رَسُولُ اللهِ - ﷺ - بِالعَتَمَةِ حَتَّى نَادَاهُ عُمَرُ: نَامَ النِّسَاءُ وَالصِّبْيَانُ. فَخَرَجَ النَّبِيُّ - ﷺ - فَقَالَ: \"مَا يَنْتَظِرُهَا أَحَدٌ غَيْرُكُمْ مِنْ أَهْلِ الأَرْضِ\". وَلَا يُصَلَّى يَوْمَئِذٍ إِلاَّ بِالمَدِينَةِ، وَكَانُوا يُصَلُّونَ العَتَمَةَ فِيمَا بَيْنَ أَنْ يَغِيبَ الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ الأَوَّلِ. [انظر: ٥٦٦ - مسلم: ٦٣٨ - فتح: ٢/ ٣٤٧] (^١).\n\n٨٦٥ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ حَنْظَلَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا اسْتَأْذَنَكُمْ نِسَاؤُكُمْ بِاللَّيْلِ إِلَى المَسْجِدِ فَأْذَنُوا لَهُنَّ\". تَابَعَهُ شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. [٨٧٣،٨٩٩، ٩٠٠، ٥٢٣٨ - مسلم: ٤٤٢ - فتح: ٢/ ٣٤٧]\n\n٨٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ ح. وَحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ قَالَتْ: إِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيُصَلِّي الصُّبْحَ، فَيَنْصَرِفُ النِّسَاءُ مُتَلَفِّعَاتٍ بِمُرُوطِهِنَّ، مَا يُعْرَفْنَ مِنَ الغَلَسِ. [انظر: ٣٧٢ - مسلم: ٦٤٥ - فتح: ٢/ ٣٤٩]\n\n٨٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ مِسْكِينٍ قَالَ: حَدَّثَنَا بِشْرٌ، أَخْبَرَنَا الأَوْزَاعِيُّ، حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ الأَنْصَارِيِّ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنِّي لأَقُومُ إِلَى الصَّلَاةِ وَأَنَا أُرِيدُ أَنْ أُطَوِّلَ فِيهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأَتَجَوَّزُ فِي صَلَاتِي كَرَاهِيَةَ أَنْ أَشُقَّ عَلَى أُمِّهِ\". [انظر: ٧٠٧ - فتح: ٢/ ٣٤٩]\n\n٨٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: لَوْ أَدْرَكَ رَسُولُ اللهِ - ﷺ - مَا أَحْدَثَ النِّسَاءُ لَمَنَعَهُنَّ كَمَا مُنِعَتْ نِسَاءُ بَنِي إِسْرَائِيلَ. قُلْتُ لِعَمْرَةَ: أَوَ مُنِعْنَ؟ قَالَتْ: نَعَمْ. [مسلم: ٤٤٥ - فتح: ٢/ ٣٤٩]\n_________\n(^١) سيأتي حديث رقم ٨٦٦ لاحقًا بعد حديث ٨٧٠ حسب ترتيب المصنف.","vol":"7","page":356},{"text":"ذكر فيه أحاديث عن عائشة، وحديثًا عن ابن عمر من طريقين، وحديثًا عن أبي قتادة.\nأولها: حديث عروة عنها: أَعْتَمَ رَسُولُ اللهِ - ﷺ - بِالعَتَمَةِ … الحديث.\nوقد سلف في الباب قبله آنفًا بهذا السند.\nثانيها: حديث ابن عمر عن النبي - ﷺ -: \"إِذَا اسْتَاْذَنَكُمْ نِسَاؤُكُمْ\" … الحديث. تَابَعَهُ شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\nوأخرجه مسلم (^١). وحنظلة -في إسناده- هو ابن أبي سفيان الأسود، مات سنة إحدى وخمسين ومائة (^٢)، وأخواه عبد الرحمن وعمرو ثقتان، وأخرجاه من حديث الزهري عن سالم عن أبيه عن النبي - ﷺ -: \"إِذَا استأذنت أحدكم امرأته إلى المسجد فلا يمنعها\" (^٣).\n_________\n(^١) \"صحيح مسلم\" (٤٤٢) كتاب: الصلاة، باب: خروج النساء إلى المساجد إذا لم يترتب عليه فتنة وأنها لا تخرج مطيبة.\n(^٢) هو حنظلة بن أبي سفيان بن عبد الرحمن بن صفوان بن أمية القرشي الجمحي المكي أخو عمرو بن أبي سفيان وعبد الرحمن بن أبي سفيان، قال عبد الله بن أحمد بن حنبل عن أبيه: كان وكيع إذا أتى على حديث لحنظلة يقول: حدثنا حنظلة بن أبي سفيان وكان ثقة ثقة. وقال أحمد بن سعد بن أبي مريم، عن يحيى بن معين: ثقة. وقال عبد الله بن شعيب، عن يحيى بن معين: حنظلة بن أبي سفيان وأخوه عمرو بن أبي سفيان: ثقتان.\nانظر ترجمته في: \"الطبقات الكبرى\" ٥/ ٤٩٣، \"التاريخ الكبير\" ٣/ ٤٤ - ٤٥ (١٧٠)، \"الجرح والتعديل\" ٣/ ٢٤١ (١٠٧١)، \" تهذيب الكمال\" ٧/ ٤٤٣ (١٥٦١).\n(^٣) سيأتي برقم (٨٧٣) كتاب: الأذان، باب: استئذان المرأة زوجها بالخروج إلى المسجد، ورواه مسلم (٤٤٢) كتاب: الصلاة، باب: خروج النساء إلى المساجد إذا لم يترتب عليه فتنة وأنها لا تخرج مطيبة.","vol":"7","page":357},{"text":"ثالثها: حديث عائشة في التغليس بالصبح وقد سلف (^١). وفيه: إِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيُصَلِّي الصُّبْحَ.\nوهو بكسر (إن) مخففة من الثقيلة.\nرابعها: حديث أبي قتادة في التجوز في الصلاة مخافة الافتتان.\nخامسها: حديث عائشة: لَوْ أَدْرَكَ رَسُولُ اللهِ - ﷺ - مَا أَحْدَثَ النِّسَاءُ لَمَنَعَهُنَّ كَمَا مُنِعَتْ نِسَاءُ بَنِي إِسْرَائيلَ. قُلْتُ لِعَمْرَةَ: أَوَ مُنِعْنَ؟ قَالَتْ: نَعَمْ.\nوأخرجه مسلم أيضًا (^٢) وخص في حديث ابن عمر الليل لما فيه من الستر، والغلس مثله. وقوله: (\"فأذنوا لهن\")، فيه أن للزوج منعها من ذَلِكَ، وكذا وليها، ولولاه لخوطب النساء بالخروج كما خوطبن بالصلاة.\nوقول عائشة: (ما يعرفن من الغلس) أي: لا يتميزن نساءً كن أو رجالا، يوضحه حديث قَيْلة قالت: قدمت عَلَى رسول الله - ﷺ - وهو يصلي بالناس صلاة الغداة حين انشق الفجر، فصففت مع الرجال وأنا امرأة حديثة عهد بجاهلية، فقال لي الرجل الذي يليني: امرأة أنت أم رجل؟ فقلت: امرأة (^٣).\n_________\n(^١) سلف برقم (٣٧٢).\n(^٢) \"صحيح مسلم\" (٤٤٥) كتاب: الصلاة، باب: خروج النساء إلى المساجد إذا لم يترتب عليه فتنة وأنها لا تخرج مطيبة.\n(^٣) هذا جزء من حديث قيلة بنت مخرمة العنبرية، وهو حديث طويل، قال عنه أبو عمر: هو حديث طويل فصيح حسن وقد شرحه أهل العلم بالغريب وقال أبو علي ابن السكن روي عنها حديث طويل فيه كلام فصيح قال ذلك ابن حجر في \"الإصابة\" ٤/ ٣٩١. =","vol":"7","page":358},{"text":"وينبغي إِذَا استاذنته ألا يمنعها مما فيه منفعتها، وهو محمول عَلَى أمن الفتنة كما أسلفناه في باب: كم تصلي المرأة من الثياب؛ لأنه كان الأغلب من حال أهل ذَلِكَ الزمان. وحديث عائشة دال على المنع إذ حدث في الناس الفساد. وهذا عند مالك محمول عَلَى العجائز، وروى عنه أشهب قَالَ: وللمتجالة أن تخرج إلى المسجد، ولا تكثر الترداد، وللشابة أن تخرج إليه المرة بعد المرة، وتخرج في جنائز أهلها (^١).\nوقال أبو حنيفة: أكره للنساء شهود الجمعة والصلاة المكتوبة، وأرخص للعجوز أن تشهد العشاء والفجر، وأما غير ذَلِكَ فلا. وقَالَ أبو يوسف: لا بأس أن تخرج العجوز في الصلوات كلها وأكره للشابة (^٢). وقال الثوري: ليس للمرأة خير من بيتها وإن كانت\n_________\n= الحديث أخرجه مختصرًا البخاري في \"الأدب المفرد\" (١١٧٨)، وأبو داود (٣٠٧٠) كتاب: الخراج والغنيمة والفيء، باب: في إقطاع الأرضين، و(٤٨٤٧) كتاب: الأدب، باب: في جلوس الرجل، والترمذي (٢٨١٤) كتاب: الأدب، باب: ما جاء في الثوب الأصفر. وقال: حديث قيلة لا نعرفه إلا من حديث عبد الله ابن حسَّان. وأبو داود الطيالسي في \"مسنده\" ٣/ ٢٢٣ (١٧٦٣)، وابن سعد مطولًا في \"الطبقات الكبرى\" ١/ ٣١٧ - ٣٢١، وابن أبي عاصم في \"الآحاد المثاني\" ٦/ ٢٦٢ (٣٤٩٢)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٧، والطبراني ٣/ ٣٠٢ (٣٤٦٩)، ٢٥/ ٧ - ١١ (١)، وابن منده كما في \"الإصابة\" ٤/ ٣٩١ - ٣٩٣، والبيهقي ٣/ ٢٣٥ كتاب: الجمعة، باب: الاحتباء المباح في غير وقت الصلاة، ٦/ ١٥٠، وابن الأثير في \"أسد الغابة\" ٧/ ٢٤٦، والمزي في \"تهذيب الكمال\" ٣٥/ ٢٧٥ - ٢٨٠. وأورده الهيثمي في \"مجمع الزوائد\" ٦/ ١٠ - ١٢ وقال: رواه الطبراني ورجاله ثقات. قال ابن حجر في \"فتح الباري\" ٣/ ١٥٥: حسن الإسناد.\n(^١) انظر: \"النوادر\" ١/ ٥٣٦.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٣١، \"البناية\" ٢/ ٤٢٠ - ٤٢١.","vol":"7","page":359},{"text":"عجوزا (^١). وقال ابن مسعود: المرأة عورة، وأقرب ما تكون إلى الله في قعر بيتها، فإذا خرجت استشرفها الشيطان (^٢). وكان ابن عمر يقوم بحصب النساء يوم الجمعة يخرجهن من المسجد (^٣). وقال أبو عمرو الشيباني: سمعت ابن مسعود حلف فبالغ في اليمين: ما صلت امرأة صلاة أحب إلى الله من صلاتها في بيتها إلا في حج أو عمرة إلا امرأة قد يئست من البعولة (^٤). وقال ابن مسعود لامرأة سألته عن الصلاة في المسجد يوم الجمعة، فقال: صلاتك في مخدعك أفضل من صلاتك في بيتك، وصلاتك في بيتك أفضل من صلاتك في حجرتك، وصلاتك في حجرتك أفضل من صلاتك في مسجد قومك (^٥). وكان إبراهيم يمنع نساءه الجمعة والجماعة. وسئل الحسن\n_________\n(^١) ذكره ابن عبد البر في \"التمهيد\" ٢٣/ ٤٠٢.\n(^٢) رواه الطبراني ٩/ ٢٩٥ (٩٤٨١).\nورواه ابن خزيمة ٣/ ٩٣ (١٦٨٥ - ١٦٨٧) كتاب: الإمامة في الصلاة، باب: اختيار صلاة المرأة في بيتها على صلاتها في المسجد، وقال: وإنما شككت أيضًا في صحته؛ لأني لا أقف على سماع قتادة هذا الخبر من مورق، والطبراني ١٠/ ١٠٨ (١٠١١٥)، وفي \"الأوسط\" ٨/ ١٠١ (٨٠٩٦)، والخطيب في \"تاريخ بغداد\" ٨/ ٤٥١ مرفوعًا.\n(^٣) لم أقف عليه لابن عمر، ووجدته لابن مسعود أخرجه ابن أبي شيبة في \"مصنفه\" ٢/ ١٥٩ (٧٦١٦) كتاب: الصلوات، باب: ما كره من خروج النساء إلى المسجد.\n(^٤) روى هذا الأثر ابن أبي شيبة ٢/ ١٥٩ (٧٦١٨) السابق.\n(^٥) لم أقف على هذا الأثر لابن مسعود، وقد روى أحمد ٦/ ٣٧١ حديثا عن أم حميد -امرأة أبي حميد الساعدي﵄ أنها جاءت إلى النبي - ﷺ - فقالت: يا رسول الله إني أحب الصلاة معك. قال: \"صلاتك في بيتك أفضل من صلاتك في حجرتك .. \" الحديث.\nورواه أيضًا ابن خزيمة (١٦٨٩)، وابن حبان (٢٢١٧) والحديث حسنه الألباني في \"صحيح الترغيب والترهيب\" (٣٤٠).","vol":"7","page":360},{"text":"البصري عن امرأة حلفت إن خرج زوجها من السجن أن تصلي في كل مسجد تجمع فيه الصلاة بالبصرة ركعتين، فقَالَ الحسن: تصلي في مسجد قومها؛ لأنها لا تطيق ذَلِكَ، لو أدركها عمر لأوجع رأسها (^١).\nوفي \"المدونة\": لا تمنع النساء المساجد (^٢). فيحتمل أن يريد: يحكم لهن به، ويحتمل أن يريد به حض الأزواج عَلَى إباحة ذَلِكَ لما كان لهم المنع، وعليه جماعة أهل العلم أن خروجهن مباح، قَالَه ابن التين.\nوقول عائشة: (ما أحدث النساء) تعني: من الطيب والتجمل وقلة التستر، قَالَ: وقولها: (كما منع نساء بني إسرائيل) يحتمل أن تكون شريعتهم المنع، ويحتمل أن يكون منعهن بعد الإباحة، ويحتمل غير ذَلِكَ مما لا طريق لنا إلى معرفته إلا بالخبر. وقال ابن مسلمة في \"المبسوط\": إنما يكره من خروجهن الفتنة للرائحة، أو الجميلة المشتهرة التي يكون في مثلها الفتنة (^٣).\nقال الداودي: فكيف لعائشة لو أدركت وقتنا هذا. قُلْتُ: فكيف لو أدركت وقتنا هذا (^٤). وكانت عاتكة بنت زيد امرأة عمر تقول: لأخرجن إلا أن يمنعني، وكان عمر شديد المغيرة، فكره منعها؛ لقوله - ﷺ -، وكره خروجها، فذكر أنه جلس لها في الغلس في طريق المسجد، فمس طرف ثوبها وهي لا تعرفه، فرجعت، فقال لها: لم لا تخرجين، قالت: كنا\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٢/ ١٥٩ (٧٦١٧) كتاب: الصلوات، باب: من كره للنساء في الخروج إلى المسجد.\n(^٢) \"المدونة\" ١/ ١٠٣.\n(^٣) \"المبسوط\" ٢/ ٤١.\n(^٤) قلت: وكيف لو أدركوا وقتنا هذا، وإنا لله وإنا إليه راجعون.","vol":"7","page":361},{"text":"نخرج حين كان الناس ناسا، وذكر أنه أعلمها بعد ذَلِكَ أنه فاعل ذَلِكَ، فقالت: ولو. وأبت أن تخرج. والبخاري ذكر بعض هذا في كتاب الجمعة كما ستعلمه (^١). وروى ابن عباس أن امرأة جميلة دخلت المسجد، فوقفت في الصف الأول من صفوف النساء فمن الناس من تقدم حتَّى لا يراها، ومنهم من تأخر يلاحظها، فأنزل الله تعالى: ﴿وَلَقَدْ عَلِمْنَا المُسْتَقْدِمِينَ﴾ الآية [الحجر: ٢٤] (^٢).\n_________\n(^١) سيأتي برقم (٩٠٠).\n(^٢) أخرجه الترمذي (٣١٢٢) كتاب: التفسير، باب: ومن سورة الحجر، والنسائي في \"المجتبى\" ٢/ ١١٨ كتاب: القبلة، باب: المنفرد خلف الصف ١/ ٣٠٢ (٩٤٢) كتاب: الإمامة والجماعة، وفي \"الكبرى\" ٦/ ٣٧٤ (١١٢٧٣) كتاب: التفسير، وابن ماجه (١٠٤٦) كتاب: إقامة الصلاة والسنة فيها، باب: الصلاة في الثوب الواحد، وأبو داود الطيالسي في \"مسنده\" ٤/ ٤٣٣ - ٤٣٤ (٢٨٣٥)، وأحمد ١/ ٣٠٥، والطبري في \"تفسيره\" ٧/ ٥٠٩ - ٥١٠ (٢١١٣٦، ٢١١٣٧) وابن خزيمة في \"صحيحه\" ٣/ ٩٧ - ٩٨ (١٦٩٦ - ١٦٩٧) كتاب: الصلاة، باب: التغليظ في قيام. وابن أبي حاتم في \"تفسيره\" ٧/ ٢٢٦١ (١٢٣٦١)، وابن حبان في \"صحيحه\" ٢/ ١٢٦١ (٤٠١) كتاب: البر والإحسان، باب: الإخلاص وأعمال السر، والطبراني ١٢/ ١٧١ (١٢٧٩١)، والحاكم في \"المستدرك\" ٢/ ٣٥٣ كتاب: التفسير، وأبو نعيم في \"الحلية\" ٣/ ٨١، والبيهقي ٣/ ٩٨ كتاب: الصلاة، باب: الرجل يقف في آخر صفوف الرجال لينظر إلى النساء. وزاد السيوطي نسبته في \"الدر المنثور\" ٤/ ١٨٠ لـ: سعيد بن منصور، وابن المنذر، وابن مردويه، قال الترمذي: وروى جعفر بن سليمان هذا الحديث عن عمرو بن مالك عن أبي الجوزاء نحوه، ولم يذكر فيه عن ابن عباس وهذا أشبه أن يكون أصح من حديث نوح ا. هـ، وقال أبو نعيم: غريب من حديث أبي الجوزاء عن ابن عباس تفرد برفعه نوح بن قيس. وقال الذهبي: صحيح، وقال الفلاس: لم يتكلم أحد في نوح بن قيس بحجة، هو صدوق خرج له مسلم ا. هـ بتصرف. وقال ابن كثير في \"تفسيره\" ٨/ ٢٥٣ - ٢٥٤: غريب جدًّا فيه نكارة شديدة، وقد رواه عبد الرزاق عن جعفر بن سليمان عن عمرو ابن مالك -وهو النكري- أنه سمع أبا الجوزاء يقول في قوله تعالى: ﴿وَلَقَدْ عَلِمْنَا =","vol":"7","page":362},{"text":"وفي أفراد مسلم من حديث أبي هريرة مرفوعًا: \"خير صفوف الرجال أولها وشرها آخرها، وخير صفوف النساء آخرها وشرها أولها\" (^١).\nقَالَ الخطابي: في حديث أبي قتادة دليل عَلَى أن الراكع إِذَا ما أحس بمقتدٍ مقبلا طوّلَ ليدركها، كما جاز التخفيف لسببه (^٢). وفيه نظر كما أبداه ابن التين؛ لأن طول المقام ضرر بمن خلفه، ولا يستدل بالتخفيف عنهم عَلَى الشدة عليهم، وقد قَالَ القاضي أبو محمد: يكره فعل ذَلِكَ (^٣). وفي كتاب ابن الحارث عن سحنون: تبطل صلاتهم.\nوفيه: أن من طول في صلاةٍ أو عرض له ما يخفف يراعيه، ويتجوز أيضًا؛ ليكلم أبويه، ومن عرضت له حاجة أيضًا، ومن دخل في نافلة قائمًا لا بأس أن يجلس لغير علة، قاله ابن القاسم. وقال أشهب: لا يجلس إلا من علة (^٤).\n_________\n= المُسْتَقْدِمِينَ مِنْكُمْ ..﴾ الحديث فالظاهر أنه من كلام أبي الجوزاء فقط ليس فيه لابن عباس ذكر ا. هـ بتصرف يسير.\nقلت: في إسناده عمرو بن مالك النكري؛ لم يوثقه غير ابن حبان، فقد ذكره في \"الثقات\" ٨/ ٤٨٧ وقال: يخطئ ويغرب. قال ابن عدي في \"الكامل\" ٦/ ٢٥٩: ولعمرو أحاديث مناكير بعضها سرقها من قوم ثقات ا. هـ بتصرف يسير. وأما رواية أبي الجوزاء التي أشار إليها الترمذي وابن كثير فقد أخرجها عبد الرزاق في \" تفسيره\" ١/ ٣٠١ (١٤٤٥)، والطبري في \"تفسيره\" ٧/ ٥٠٩ (٢١١٣٥)، وعزاها السيوطي في \"درِّه\" ٤/ ١٨٠ لابن المنذر. وقد ذكرنا آنفًا قول الترمذي فيها: وهذا أشبه أن يكون أصح. وهذا ما أقره القرطبي فقال في \"تفسيره\" ١٠/ ١٩ عند الكلام على رواية أبي الجوزاء: وهو أصح ا. هـ. والحديث ذكره الألباني في \"الصحيحة\" (٢٤٧٢). وله شاهد من مرسل مروان بن الحكم، أخرجه الطبرى في \"تفسيره\" ٧/ ٥٠٩ (٢١١٣٤).\n(^١) \"صحيح مسلم\" (٤٤٠) كتاب: الصلاة، باب: تسوية الصفوف، وإقامتها وفضل الأول.\n(^٢) \"معالم السنن\" ١/ ١٧٤.\n(^٣) \"المعونة\" ١/ ١٢٢.\n(^٤) انظر: \"المنتقى\" ١/ ٢٤٢.","vol":"7","page":363},{"text":"<span data-type='title' id=toc-769>١٦٣ - باب صَلَاةِ النِّسَاءِ خَلْفَ الرَّجَالِ</span>\n٨٧٠ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ هِنْدٍ بِنْتِ الحَارِثِ، عَنْ أُمِّ سَلَمَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا سَلَّمَ قَامَ النِّسَاءُ حِينَ يَقْضِي تَسْلِيمَهُ، وَيَمْكُثُ هُوَ فِي مَقَامِهِ يَسِيرًا قَبْلَ أَنْ يَقُومَ. قَالَ: نَرَى -وَاللهُ أَعْلَمُ- أَنَّ ذَلِكَ كَانَ لِكَيْ يَنْصَرِفَ النِّسَاءُ قَبْلَ أَنْ يُدْرِكَهُنَّ [أَحَدٌ] مِنَ الرِّجَالِ. [٨٧٥ - فتح: ٢/ ٣٥٠]\nحَدَّثَنَا يَحْييَ بْنُ قَزَعَةَ، ثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ هِنْدٍ بِنْتِ الحَارِثِ، عَنْ أُمِّ سَلَمَةَ كَانَ رَسُولُ اللهِ - ﷺ - إِذَا سَلَّمَ قَامَ النِّسَاءُ حِينَ يَقْضِي تَسْلِيمَهُ .. الحديث.\nوقد سلف.\nويحيى من أفراد البخاري، وأم سلمة: هند بنت أبي أمية بن المغيرة ابن عبد الله بن عمر بن مخزوم أم المؤمنين.","vol":"7","page":364},{"text":"<span data-type='title' id=toc-770>١٦٤ - باب انْتِظَارِ النَّاسِ قِيَامَ الإِمَامِ العَالِمِ</span>\n٨٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَتْنِى هِنْدُ بِنْتُ الحَارِثِ، أَنَّ أُمَّ سَلَمَةَ -زَوْجَ النَّبِيِّ - ﷺ -- أَخْبَرَتْهَا، أَنَّ النِّسَاءَ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - كُنَّ إِذَا سَلَّمْنَ مِنَ المَكْتُوبَةِ قُمْنَ، وَثَبَتَ رَسُولُ اللهِ - ﷺ - وَمَنْ صَلَّى مِنَ الرِّجَالِ مَا شَاءَ اللهُ، فَإِذَا قَامَ رَسُولُ اللهِ - ﷺ - قَامَ الرِّجَالُ. [انظر: ٨٣٧ - فتح: ٢/ ٣٤٩]\n\n٨٧١ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ إِسْحَاقَ، عَنْ أَنَسٍ - ﵁ - قَالَ: صَلَّى النَّبِيُّ - ﷺ - فِي بَيْتِ أُمِّ سُلَيْمٍ، فَقُمْتُ وَيَتِيمٌ خَلْفَهُ، وَأُمُّ سُلَيْمٍ خَلْفَنَا. [انظر: ٣٨٠ - مسلم: ٦٥٨ - فتح: ٢/ ٣٥١]\nذكر فيه حديث هند عن أم سلمة السالف.\nوحديث أنس: صَلَّى النَّبِيُّ - ﷺ - فِي بَيْتِ أُمِّ سُلَيْمٍ، فقمت ويتيم خلفه وَأُمُّ سُلَيْمٍ خَلْفَنَا.\nهكذا سنة صلاة النساء أن يقمن خلف الرجال كما سلف في الباب قبله، وذلك -والله أعلم- خشية الفتنة بهن، واشتغال النفوس بما جبلت عليه من أمورهن عن الخشوع في الصلاة، والإخلاص والإقبال عليها، وإخلاص الفكر فيها لله تعالى، إِذ النساء مزينات في القلوب، ومقدمات عَلَى جميع الشهوات، وهو أجل في سد الذرائع. ووجه ما بوب له قوله: (فإذا قام رسول الله - ﷺ - قام الرجال).","vol":"7","page":365},{"text":"<span data-type='title' id=toc-771>١٦٥ - باب سُرْعَةِ انصِرَاف النِّسَاءِ مِنَ الصُّبْحِ، وَقِلَّةِ مَقَامِهِنَّ فِي المَسْجِدِ</span>\n٨٧٢ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا سَعِيدُ بْنُ مَنْصُورٍ، حَدَّثَنَا فُلَيْحٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي الصُّبْحَ بِغَلَسٍ، فَيَنْصَرِفْنَ نِسَاءُ المُؤْمِنِينَ، لَا يُعْرَفْنَ مِنَ الغَلَسِ، أَوْ لَا يَعْرِفُ بَعْضُهُنَّ بَعْضًا. [انظر: ٣٧٢ - مسلم: ٦٤٥ - فتح: ٢/ ٣٥١]\nذكر فيه حديث فليح عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي الصُّبْحَ بِغَلَسٍ، فَيَنْصَرِفْنَ نِسَاءُ المُؤْمِنِينَ، لَا يُعْرَفْنَ مِنَ الغَلَسِ، أَوْ لَا يَعْرِفُ بَعْضُهُنَّ بَعْضًا.\nوقد سلف (^١).\nوفليح لقب، واسمه: عبد الملك بن سليمان العدوي مولاهم المدني، مات سنة ثمانٍ وستين ومائة.\nقَالَ ابن معين وأبو حاتم والنسائي: ليس بالقوي (^٢). وهذِه السنة المعمول بها أن ينصرف النساء في الغلس قبل الرجال؛ ليخفين أنفسهن، ولا يبن لمن لقيهن من الرجال، فهذا يدل أنهن لا يقمن في المسجد بعد تمام الصلاة، وهذا من باب سد الذرائع، والتحظير عَلَى حدود الله تعالى، والمباعدة بين الرجال والنساء خوف الفتنة ومواقعة الإثم في الاختلاط بهن.\nوقوله: (فينصرفن) قَالَ بعض من فسره: يبادرن بالخروج؛ لئلا يزاحمن الرجال.\n_________\n(^١) برقم (٣٧٢).\n(^٢) سبقت ترجمته.","vol":"7","page":366},{"text":"قَالَ ابن التين: وعندي أنهن يخرجن بانقضاء الصلاة؛ لأن الفاء تقتضي التعقيب، ويصح أن يبادرن لستر الظلام لهن، ويصح أن يفعلنه مبادرة لبيوتهن، وفعل ما يلزمهن فعله من أمور دنياهن.","vol":"7","page":367},{"text":"١١\n\nكتاب الجمعة","vol":"7","page":369},{"text":"<span data-type='title' id=toc-772>١١ - كتاب الجمعة</span>\n<span data-type='title' id=toc-773>١ - باب فَرْضِ الجُمُعَةِ</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الجُمُعَةِ﴾ الآية.\n\n٨٧٦ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ قَالَ: حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ هُرْمُزَ الأَعْرَجَ -مَوْلَى رَبِيعَةَ بْنِ الحَارِثِ- حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الكِتَابَ مِنْ قَبْلِنَا، ثُمَّ هَذَا يَوْمُهُمُ الَّذِي فُرِضَ عَلَيْهِمْ فَاخْتَلَفُوا فِيهِ، فَهَدَانَا اللهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، اليَهُودُ غَدًا وَالنَّصَارَى بَعْدَ غَدٍ\". [انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح: ٤/ ٣٥٢]\nثمَّ ذكر حديث أبي هريرة سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الكِتَابَ مِنْ قَبْلِنَا، ثُمَّ هذا يَوْمُهُمُ الذِي فُرِضَ عَلَيْهِمْ فَاخْتَلَفُوا فِيهِ، فَهَدَانَا اللهُ له، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، اليَهُودُ غَدًا وَالنَّصَارى بَعْدَ غَدٍ\".","vol":"7","page":371},{"text":"الشرح:\nالجمعة: بضم الميم وإسكانها وفتحها، حكاها الواحدي، وقرئ بها في الشواذ كما قاله الزمخشري (^١)، وعن \"المعاني\" للزجاج أنه قرئ بكسرها أيضًا، والمشهور الضم، وبه قرئ في السبعة، سميت بذلك، لاجتماع الناس لها. وقيل: لما جمع فيها من الخير. وقيل: لاْن الله جمع فيه خلق آدم. وقيل: لاجتماع آدم فيه مع حواء في الأرض، وفيه حديث، وقيل: لأنه آخر الأيام الستة التي خلق الله فيها المخلوقات، فاجتمع جميع الخلق فيه. وفي \"أمالي ثعلب\": سمي بذلك لأن قريشًا كانت تجتمع إلى قصي في دار الندوة. وفي \"الإنساب\" للزبير: كانت تسمى: العروبة، وأن كعب بن لؤي كانوا يجتمعون إليه فيها فيخطبهم ويعلمهم بخروج سيدنا رسول الله - ﷺ -، وأنه من ولده، قَالَ: فسميت الجمعة بذلك (^٢).\nوقال ابن حزم: هو اسم إسلامي، ولم يكن في الجاهلية، وإنما كان يسمى في الجاهلية: العروبة. فسمي في الإِسلام الجمعة؛ لأنه يجتمع فيه للصلاة، اسمًا مأخوذًا من الجمع (^٣). وادعى الشيخ أبو حامد في \"تعليقه\" أن الجمعة فرضت بمكة قبل الهجرة، وفيه نظر. والآية المذكورة مذكررة كلها في رواية أبي الوقت، وهذِه السورة مدنية، وهي من آخر ما نزل بها، وأنه لم ينزل بعدها إلا التغابن والتوبة والمائدة. كما ذكره الأستاذ أبو القاسم الحسن بن محمد بن حبيب في كتاب \"ترتيب التنزيل\".\n_________\n(^١) \"الكشاف\" ٤/ ٣٩٣.\n(^٢) المصدر السابق ٤/ ٣٩٤.\n(^٣) \"المحلى\" ٥/ ٤٥.","vol":"7","page":372},{"text":"والنداء: الأذان، والمراد به: الأذان عند قعود الإمام عَلَى المنبر.\nوقوله: ﴿فَاسْعَوْا﴾ [الجمعة: ٩] أي: امضوا. وقد قرئ بها، وقيل: المراد به: القصد دون العدو.\nوالذكر: الخطبة والصلاة.\nوفي هذِه الآية خمس فوائد: النداء للجمعة، والأمر بالسعي، والنهي عن البيع -وهو تنبيه عن كل ما يشغله مما هو في معناه- ووجوب الخطبة؛ لأن الذكر الذي يحضره الساعي هو في وقت إتيانه الخطبة، والخطبةُ غير محصورٍ ما يذكر فيها، وسيأتي اختلاف العلماء فيه.\nوأما الحديث فأخرجه مسلم أيضًا، وفيه: \"نحن أول من يدخل الجنة\" (^١).\nوفيه: \"فهم لنا فيه تبع\" (^٢) وسيأتي في البخاري فيه زيادة أخرى في الغسل عن قريب في باب: هل عَلَى من لم يشهد الجمعة غسل (^٣) وأخرجه مسلم منفردًا به من حديث حذيفة بلفظ: \"أضل الله عن الجمعة من كان قبلنا\".\nوفيه: \"فجعل الجمعة والسبت والأحد، وكذلك هم فيه لنا تبع يوم القيامة، نحن الآخرون من أهل الدنيا والأولون يوم القيامة، المقضي لهم قبل الخلائق\" (^٤). ومعنى: \"نحن الآخرون السابقون\": الآخرون الذين جاءوا آخر الأمم، السابقون في الفضل والكرامة، والذين سبقوا\n_________\n(^١) \"صحيح مسلم\" (٨٥٥/ ٢٠) كتاب: الجمعة، باب: هداية الأمة ليوم الجمعة.\n(^٢) \"صحيح مسلم\" (٨٥٥/ ٢٠) كتاب: الجمعة، باب: هداية الأمة ليوم الجمعة.\n(^٣) سيأتي برقم (٨٩٦).\n(^٤) \"صحيح مسلم\" (٨٥٦) كتاب: الجمعة، باب: هداية هذِه الأمة ليوم الجمعة.","vol":"7","page":373},{"text":"الناس يوم القيامة إلى الموقف، فحازوا سرعة الحساب والتقدم عَلَى العباد، وسبقوا في الدخول إلى الجنة. ورواية حذيفة السابقة توضحه، وحصل لهم ذَلِكَ أجمع بهذا النبي العظيم، وبشفاعته فيهم، خير أمة أخرجت للناس، وقد سلف في حديث: \"إنما مثلكم فيمن خلا من الأمم قبلكم\" (^١) إن هذِه الأمة أعطيت أجر أهل الكتابين، فالوصفان أعني: الآخرون السابقون ثابتان، وبذكرهما يعرف الآخر، ورواية مسلم: \"نحن الآخرون ونحن السابقون\" (^٢) بالعطف وله فائدتان:\nالأولى: ما في إعادة ضمير المتكلم الذي يضاف الخبر إليه من الفائدة يقرع السمع به في كل خصلة.\nالثانية: ليبين أن السبق لهم دون غيرهم، كأن قائلًا قَالَ لما قَالَ: نحن الآخرون فماذا لكم بذلك إِذَا ثبت لكم التأخر وتركتم المتقدم؟ فقال: ونحن السابقون.\nو(بيد) بفتح الباء ثم مثناه تحت ساكنة يعني: غير. قال القرطبي: نصبه على الاستثناء ويمكن على ظرف الزمان. وقيل بمعنى على أنهم. وعن الشافعي: يعني: من أجل، وحكي بالميم بدل الباء؛ لقرب المخرج. قَالَ ابن سيده: والأولى عَلَى وزن بأيد أي: بقوة إنا أعطينا، حكاها صاحب \"مجمع الغرائب\" وهي غلط، قَالَ أبو عبيد: هو غلط ليس له معنى يعرف (^٣). وكذا قَالَ في \"الواعي\" وابن الأثير: لا أعرفها لغة ولا في كتاب، ولا أعلم وزنها، وهل الباء أصلية أم زائدة؟ (^٤) وقال\n_________\n(^١) سيأتي برقم (٣٤٥٩).\n(^٢) \"صحيح مسلم\" (٨٥٥/ ١٩) كتاب: الجمعة، باب: هداية هذِه الأمة ليوم الجمعة.\n(^٣) \"غريب الحديث\" ١/ ٨٩.\n(^٤) \"النهاية في غريب الحديث والأثر\" ١/ ١٧١.","vol":"7","page":374},{"text":"القرطبي: وقوله: \"أوتوا الكتاب من قبلنا\" يريد به: التوراة والإنجيل (^١).\nواختلف في كيفية ما وقع لليهود، هل أمروا بيوم معين وهو الجمعة، أو بيوم غير معين؟ على قولين، ويؤيد الأول وهو الظاهر، كما قال القاضي (^٢).\nقوله: (\"هذا يومهم الذي فرض عليهم\") وعينت اليهود السبت، قالوا: لأن الله فرغ فيه من الخلق؛ فنحن نستريح فيه عن العمل، ونشتغل بالشكر، وعينت النصارى الأحد؛ لأن الله تعالى بدأ الخلق فيه، وهذِه الأمة عينه الله لهم، ولم يكلهم إلى اجتهادهم فضلًا منه ونعمة، فهو خير يوم طلعت عليه الشمس وفيه ساعة يستجاب فيها الدعاء.\nويؤيد الآخر، وهو ما جزم به ابن بطال (^٣)، قوله: (\"فاختلفوا فيه\") أي: في تعيينه، (\"فهدانا الله له\") أي: بتعيينه لنا لا باجتهادنا، إذ لو عين لهم فعاندوا فيه لما أجيب بالاختلاف، بل بالمخالفة والعناد، ويؤيده رواية حذيفة السالفة: \"أضل الله عن الجمعة من كان قبلنا\" وقد جاء أن موسى - ﷺ - أمرهم بالجمعة، وأعلمهم بفضلها، فناظروه أن السبت أفضل، فقيل له: دعهم.\nقَالَ النووي: ويمكن أن يكونوا أمروا به صريحًا ونص على عينه، فاختلفوا فيه، هل لهم إبداله (^٤) فغلطوا في إبداله، أم ليس لهم إبداله؟ قَالَ الداودي: وفيه أنزلت: ﴿فَهَدَى اللهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الحَقِّ بِإِذْنِهِ﴾ [البقرة: ٢١٣].\n_________\n(^١) \"المفهم\" ٢/ ٤٩١.\n(^٢) \"إكمال المعلم\" ٣/ ٢٤٨ - ٢٤٩.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٧٥ - ٤٧٦.\n(^٤) \"صحيح مسلم بشرح النووي\" ٦/ ١٤٣ - ١٤٤.","vol":"7","page":375},{"text":"وروي نحوه عن زيد بن أسلم قَالَ: اختلفوا فيه وفي القبلة والصلاة والصيام، وفي إبراهيم وعيسى (^١)، فهدى الله هذِه الأمة للحق من ذَلِكَ بإذنه أي: بعلمه، ولسبق الجمعة على السبت والأحد معنى، وذلك لأن ترتيب الأيام الثلاثة إِذَا سردت متتابعة لا يصح إلا بأن يتقدمها الجمعة، وليس ذَلِكَ لواحد من السبت والأحد.\nوفيه: دلالة عَلَى وجوب الجمعة -وهو إجماع إلا من شذ (^٢) - وفضيلة هذِه الأمة، وفيه: سقوط القياس مع وجود النص وذلك أن كلًّا منهما قال بالقياس مع وجود النص على قول التعيين فضلَّا.\nوفيه: التفويض وترك الاختيار؛ لأنهما اختارا فضلَّا، ونحن علقنا الاختيار عَلَى من هو بيده فهدى وكفى.\nقَالَ مجاهد في قوله تعالى: ﴿إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ﴾ [النحل: ١٢٤] تركوا الجمعة واختاروا السبت (^٣)، وقال قتادة: أحله بعضهم وحرمه بعضهم (^٤).\nونصبَ غدًا عَلَى الظرف، وهو متعلق بمحذوف، التقدير: فاليهود\nيعظمون غدًا والنصارى بعد غد، وسببه أن ظروف الزمان لا تكون أخبارًا عن الجثث، فيقدر فيه معنى يمكن تقديره خبرًا، ويجوز أن يكون فرض عليهم الاجتماع للعبادة في ذَلِكَ اليوم، ونسكه وتعظيمه، فهدينا نحن\n_________\n(^١) روى هذا ابن أبي حاتم في \"تفسيره\" ٢/ ٣٧٨ (١٩٩٤).\n(^٢) انظر: \"الإجماع\" لابن المنذر ص ٤٤.\n(^٣) رواه عبد الرزاق في \"تفسيره\" ١/ ٣١٢ (١٥٢١)، والطبري في \"تفسيره\" ٧/ ٢٢٢ (٢١٩٨٨، ٢١٩٨٩)، وابن أبي حاتم في \"تفسيره\" ٧/ ٢٣٠٧ (١٢٦٨٥)، وزاد السيوطي نسبته في \"الدر المنثور\" ٤/ ٢٥٤ لابن المنذر.\n(^٤) رواه الطبري في \"تفسيره\" ٧/ ٢٢٢ (٢١٩٩١).","vol":"7","page":376},{"text":"لذلك فاجتمعنا فيه لها بفرض الله، وهو قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ﴾ الآية [الجمعة: ٩]، وهذا يصلح أن يكون مناسبة الباب للحديث.\nوفي قوله: \"أضل الله عن الجمعة من كان قبلنا\" دلالة لمذهب أهل السنة أن الهدى والإضلال، والخير والشر كله بإرادة الله تعالى، وهو فعله خلافًا للمعتزلة.","vol":"7","page":377},{"text":"<span data-type='title' id=toc-774>٢ - باب فَضْلِ الغُسْلِ يَوْمَ الجُمُعَةِ، وَهَل عَلَى الصَّبِيِّ شُهُودُ يَوْمِ الجُمُعَةِ أَوْ عَلَى النِّسَاءِ</span>؟\n٨٧٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَال: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا جَاءَ أَحَدُكُمُ الجُمُعَةَ فَلْيَغْتَسِلْ\". [٨٩٤، ٩١٩ - مسلم: ٨٤٤ - فتح: ٢/ ٣٥٦]\n\n٨٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ قَالَ: أَخْبَرَنَا جُوَيْرِيَةُ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنِ ابْنِ عُمَرَ ﵄، أَنَّ عُمَرَ بْنَ الخَطَّابِ بَيْنَمَا هُوَ قَائِمٌ فِي الخُطْبَةِ يَوْمَ الجُمُعَةِ إِذْ دَخَلَ رَجُلٌ مِنَ المُهَاجِرِينَ الأَوَّلِينَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -، فَنَادَاهُ عُمَرُ: أَيَّةُ سَاعَةٍ هَذِهِ؟ قَالَ: إِنِّي شُغِلْتُ فَلَمْ أَنْقَلِبْ إِلَى أَهْلِي حَتَّى سَمِعْتُ التَّأْذِينَ، فَلَمْ أَزِدْ أَنْ تَوَضَّأْتُ. فَقَالَ وَالوُضُوءُ أَيْضًا وَقَدْ عَلِمْتَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَأْمُرُ بِالغُسْلِ.؟! [٨٨٢ - مسلم: ٨٤٥ - فتح: ٢/ ٣٥٦]\n\n٨٧٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"غُسْلُ يَوْمِ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\". [انظر: ٨٥٨ - مسلم: ٨٤٦ - فتح: ٢/ ٣٥٧].\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث ابن عمر أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا جَاءَ أَحَدُكُمُ الجُمُعَةَ فَلْيَغْتَسِلْ\".\nوهو حديث صحيح أخرجه مسلم أيضًا والأربعة (^١)، وفي رواية\n_________\n(^١) \"صحيح مسلم\" (٨٤٤) كتاب: الجمعة، و\"سنن أبي داود\" (٣٤٢) كتاب: الطهارة، باب: في الغسل يوم الجمعة، و\"سنن الترمذي\" (٤٩٢) كتاب: الجمعة، باب: ما جاء في الاغتسال يوم الجمعة، و\"المجتبى\" ٣/ ١٠٥ كتاب: الجمعة، =","vol":"7","page":378},{"text":"لمسلم \"إِذَا أراد أحدكم أن يأتي الجمعة فليغتسل\" (^١) وفي رواية له: \"من جاء منكم الجمعة فليغتسل\" (^٢)، وفي رواية لابن حبان في \"صحيحه\" وأبي عوانة في \"مستخرجه\": \"من أتى الجمعة من الرجال والنساء فليغتسل\" (^٣)، ورواه ابن خزيمة بزيادة: \"ومن لم يأتها فليس عليه كسل من النساء والرجال\" (^٤) ووهم أبو غسان فجعله عن ابن عمر، عن عمر كما نبه عليه الدارقطني، ذاك في الحديث بعده.\nالحديث الثاني:\nحديث: ابن عمر عن عمر: بَيْنَمَا هُوَ قَائمٌ فِي الخُطْبَةِ يَوْمَ الجُمُعَةِ إِذْ دَخَلَ رَجُلٌ مِنَ المُهَاجِرِينَ الأَوَّلينَ الحديث.\nوفي آخره: \"إِذَا جاء أحدكم الجمعة فليغتسل\" (^٥)، وأخرجه مسلم وأبو داود والنسائي، وسمى هذا الرجل عثمان بن عفان (^٦)، وفي لفظ له يأتي من طريق أبي هريرة: \"إِذَا راح أحدكم إلى الجمعة\n_________\n= باب: حض الإمام في خطبته على الغسل يوم الجمعة، \"سنن ابن ماجه\" (١٠٩٨) كتاب: إقامة الصلاة، باب: ما جاء الزينة يوم الجمعة.\n(^١) \"صحيح مسلم\" (٨٤٤/ ١) كتاب: الجمعة.\n(^٢) \"صحيح مسلم\" (٨٤٤/ ٢) كتاب: الجمعة.\n(^٣) \"مسند أبي عوانة\" ٢/ ١٣٨ (٢٥٩٤) كتاب: الجمعة، بيان: الخبر المبين الذي يوجب الغسل على من يأتي الجمعة، و\"صحيح ابن حبان\" ٤/ ٢٧ (١٢٢٦) كتاب: الطهارة، باب: غسل الجمعة.\n(^٤) \"صحيح ابن خزيمة\" ٣/ ١٢٦ (١٧٥٢) كتاب: الجمعة، باب: أمر النساء بالغسل لشهود الجمعة.\n(^٥) هذا اللفظ ليس في الحديث كما هو واضح، وإنما في الحديث الآتي برقم (٨٨٢) وعند شرحه أحال المصنف عَلَى هذا الحديث، واكتفي.\n(^٦) \"صحيح مسلم\" (٨٤٥) كتاب: الجمعة، و\"سنن أبي داود\" (٣٤٠) كتاب: الطهارة، باب: الغسل يوم الجمعة. والنسائي في \"الكبرى\" ١/ ٥٢٠ (١٦٧٠).","vol":"7","page":379},{"text":"فليغتسل\" (^١) قَالَ الدارقطني: هو في \"الموطأ\" بإسقاط ابن عمر، والصواب إثباته (^٢).\nالحديث الثالث:\nحديث عطاء بن يسار عن أبي سعيد الخدري مرفوعًا: \"غُسْلُ يَوْمِ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\".\nويأتي أيضًا في الباب مكررًا، وفي الشهادات بلفظ: أشهد عَلَى أبي سعيد قَالَ: أشهد عَلَى رسول الله - ﷺ - (^٣). الحديث.\nوأخرجه مسلم وأبو داود والنسائي وابن ماجه أيضًا (^٤)، ووهم من قَالَ: عطاء بن يزيد كما نبه عليه الدارقطني، وطرقه.\nإِذَا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nاعترض أبو عبد الملك عَلَى البخاري، فقال: بوب هل عَلَى الصبي شهود الجمعة أو عَلَى النساء. وأراد به: \"إِذَا جاء أحدكم الجمعة فليغتسل\" أي: إِذَا جاءها النساء والصبيان فليغتسلوا، وليس فيه ذكر وجوب شهود كما ذكر، ولا غير ذَلِكَ. وأجاب عنه ابن التين، فقال: عندي إنما أراد البخاري -والله أعلم- أنها ليست بواجبة عليهما؛ لأنه\n_________\n(^١) سيأتي برقم (٨٨٢) كتاب: الجمعة، باب: فضل الجمعة.\n(^٢) \"علل الدارقطني\" ٢/ ٤٢ - ٤٤.\n(^٣) سيأتي برقم (٢٦٦٥) كتاب: الشهادات، باب: بلوغ الصبيان وشهادتهم.\n(^٤) \"صحيح مسلم\" (٨٤٦) كتاب: الجمعة، باب: وجوب غسل الجمعة على كل بالغ، \"سنن أبي داود\" (٣٤١) كتاب: الطهارة، باب: في الغسل يوم الجمعة، \"سنن النسائي\" ٣/ ٩٣ كتاب: الجمعة، باب: إيجاب الغسل يوم الجمعة، \"سنن ابن ماجه\" (١٠٨٩) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في الغسل يوم الجمعة.","vol":"7","page":380},{"text":"قَالَ: وهل عليهم؛ فأبان بحديث: \"غسل الجمعة واجب عَلَى كل محتلم\" أنها غير واجبة عَلَى الصبيان (^١)، وقال أبو جعفر: فيه أيضًا دليل عَلَى سقوطها عن النساء؛ لأن أكثرهن إنما يجب عليه الفروض بالحيض لا بالاحتلام، والاحتلام في حقهن كالحيض.\nثانيها:\nهذِه الأحاديث دالة عَلَى مطلوبية الغسل يوم الجمعة، ورواية: \"من جاء\" أبلغ؛ لأنه شرط وجزاء، فهو يتناول كل جاء، وإذا جاء، وإن أعطى معنى الشرط فليس بشرط حقيقي، وقوله: \"فليغتسل\" أمر، وهو مجزوم لأنه جواب الشرط، وهو أبلغ في الدلالة عَلَى ثبوت الغسل وتقريره والحث عليه، وقد أسلفنا في باب: وضوء الصبيان قريبًا خلاف العلماء في وجوبه، وأن أكثر الفقهاء عَلَى عدم الوجوب، والمراد التأكد.\nقَالَ الشافعي: احتمل الوجوب أن لا يجزئ غيره أو في الاختيار والنظافة كما تقول: وجب حقك عليَّ (^٢). وفي رواية لابن حزم من حديث ابن عباس: كان رسول الله - ﷺ - ربما اغتسل يوم الجمعة وربما لم يغتسل (^٣). ويسن عندنا لكل من أراد الحضور، وإن لم يجب عليه عَلَى الأصح، وهو مذهب مالك (^٤). وقيل لكل أحد بناء عَلَى أنه لليوم، ويتأكد في الذكور أكثر من النساء؛ لأنه في حقهن قريب من الطيب وفي حق البالغ أكثر من الصبي.\n_________\n(^١) انظر: \"فح الباري\" ٢/ ٣٥٧.\n(^٢) \"اختلاف الحديث\" ص ١٠٩، \"الأوسط\" ٤/ ٤٨، \"المجموع\" ٤/ ٤٠٥.\n(^٣) \"المحلى\" ٢/ ١١.\n(^٤) \"المدونة\" ١/ ١٣٦، \"النوادر والزيادات\" ١/ ٤٦٣.","vol":"7","page":381},{"text":"الثالث: في ألفاظه:\nقوله: (بينا هو قائم في الخطبة يوم الجمعة) فيه مطلوبية القيام فيها، وفي رواية: (عَلَى المنبر) وهو مطلوب أيضًا إجماعًا كما سيأتي في بابه، فإن لم يكن، فعلى موضع عال؛ ليسمع صوته جميعهم ويبصروه فيكون أوقع في النفوس.\nوقوله: (آية ساعة هذِه؟) آية: تأنيث أي، وهو اسم يستفهم به، تقول: أي شخص هو هذا؟ وأية امرأة هي هذِه؟ وهو تقرير وتوبيخ إشارة إلى أنها ليست من ساعات الرواح؛ لأن الصحف طويت.\nوالساعة اسم لجزء من الزمان مخصوص، ويطلق على جزء من أربعة وعشرين جزءًا هي مجموع اليوم والليلة وعلى جزءٍ ما غيرُ مقدر من الزمان، ولا يتحقق، وعلى الوقت الحاضر، والهندسي يقسم اليوم عَلَى اثني عشر قسمًا وكذا الليلة طالا أم قصرا يسمونه ساعة، ويسمون هذِه الساعات المعوجة وتلك الأدلة المستقيمة، ففيه تفقد الإمام رعيته، وأمرهم بمصالح دينهم، والإنكار عَلَى المخالف وإن جل، والإنكار عَلَى الكبار بمجمع من الناس، والكلام في حال الخطبة بالأمر بالمعروف؛ لأنه من باب الخطبة.\nوالانقلاب: الرجوع من حيث جاء وهو انفعال من قلبت الشيء أقلبه إِذَا كببته أو رددته، وفيه الاعتذار إلى ولاة الأمر، وإباحة الشغل والتصرف يوم الجمعة قبل النداء.\nوقوله: (التأذين)، كذا هنا، وفي رواية أخرى: (النداء) (^١)، وهو بكسر النون أشهر من ضمها.\n_________\n(^١) سيأتي برقم (٨٨٢) كتاب: الجمعة، باب: فضل الجمعة.","vol":"7","page":382},{"text":"وقوله: (والوضوء أيضًا؟) كذا هو بإثبات الواو، وروي بحذفها، والأول يفيد العطف عَلَى الإنكار الأول؛ لأنه أراد بقوله: (أية ساعة هذِه؟) التعريض بالإنكار عليه، والتوبيخ عَلَى تأخر المجيء إلى الصلاة، وترك السبق إليها في أول وقتها، وهذا من أحسن التعريضات وأرشق الكنايات، ثمَّ إن عثمان لما علم مراد عمر من سؤاله عن الساعة اعتذر بأنه لما سمع النداء لم يشتغل بغير الوضوء فقال له: ألم يكفك أن أخرت الوقت، وفوت نفسك فضيلة السبق حتَّى أتبعته بترك الغسل، والقناعة بالوضوء، فتكون هذِه الجملة المبسوطة مدلول عليها بتلك اللفظة، وهي معطوفة عَلَى الجملة الأولى، فخشي عثمان فوات الجمعة، فرأى أن تركه أولى من تركها، وقال القرطبي: الواو عوض من همزة الاستفهام كما قرأ ابن كثير (قال فرعون وآمنتم به) (^١) [الأعراف: ١٢٣] وأما مع حذف الواو فيكون -إن صحت الرواية- إما لأنه مبتدأ وخبره محذوف، التقدير: الوضوء عذرك أو كفايتك في هذا المقام. أو لأنه خبر مبتدأ محذوف، التقدير: عذرك وكفايتك الوضوء، ويجوز في الوضوء الرفع عَلَى أنه مبتدأ وخبره محذوف، التقدير: الوضوء تقتصر عليه، ويجوز أن يكون منصوبًا بإضمار فعل، التقدير: فعلت الوضوء وحده أو توضأت، ويعضده قوله: وقد علمت أن رسول الله - ﷺ - كان يأمر بالغسل، وتكون هذِه الجملة حالًا منه، والعامل فيها الفعل المقدر، ويكون العامل في الحال مع الرفع ما دل عليه مجموع الجملة المقدرة، ولعل عثمان رأى أن سماعه للخطبة أولى، وكذلك عمر لم يأمره بالخروج.\nوروى ابن القاسم في \"المستخرجة\": من نسي الغسل حتَّى أتى\n_________\n(^١) \"المفهم\" ٢/ ٤٨١.","vol":"7","page":383},{"text":"المسجد فإن علم أنه يغتسل ويدرك الجمعة خرج، وإلا صلى ولا شيء عليه، قَالَ ابن حبيب: لا يؤثم تاركه (^١)، وقد يجري فيه الخلاف عن الوتر هل يحرج تاركه لأنهما سنتان مؤكدتان؟ والأصح عند الشافعية أن ترك الغسل يوصف بالكراهة (^٢)، وقوله: (أيضًا)، منصوب لأنه من آض يئيض أيضا، أي: عاد ورجع، قاله ابن السكيت (^٣). تقول: فعلته أيضًا إِذَا كنت قد فعلته بعد شيء آخر، كأنك قد أفدت بذكرهما الجمع بين الأمرين أو الأمور.\nوقوله: (يأمر با لغسل) وفي رواية: أمرنا ويأمرنا، وهو من ألفاظ رواية الحديث، ورفعه، وفي قوله: (يأمرنا): زيادة حجة لعمر فإنه عام، بخلاف يأمر، فإنه ليدل صريحًا عليه، والمحتلم: البالغ، وعبر به؛ لأنه الغالب، ويعرفه كل أحد، وهو مشترك فيه، وقوله: (\"غسل يوم الجمعة\") هو أظهر ثباتًا من رواية مسلم: \"الغسل يوم الجمعة\" (^٤)؛ لأنه أضاف الغسل إلى اليوم فكان مخصوصًا به، وليس غسلًا مطلقًا، فكأنه اعتبر فيه الاختصاص به والنية فيه، وأما إطلاق الغسل فلا، فإنه لو اغتسل فيه ولم ينوه لم يجزه؛ لأنه وجد صورة غسل. ولما ذكر ابن أبي شيبة في باب: القائلين بإجزاء الوضوء عن الغسل، قول أبي الشعثاء وإبراهيم وعطاء وأبي وائل وأبي جعفر: ليس غسل واجب إلا من جنابة، ساق بإسناده حديث أبي سعيد مرفوعًا (^٥).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٤٦٣.\n(^٢) انظر: \"روضة الطالبين\" ٢/ ٤٣، و\"المجموع\" ٢/ ٢٣٢ - ٢٣٣.\n(^٣) \"إصلاح المنطق\" لابن السكيت ص ٣٤٢.\n(^٤) مسلم (٨٤٦) وسلفت أيضًا برقم (٨٥٨).\n(^٥) \"المصنف\" لابن أبي شيبة ١/ ٤٣٦ - ٤٣٧.","vol":"7","page":384},{"text":"وفيه: قرن الغسل بالطيب والاستنان، والإجماع قائم فيما ذكره الطحاوي والطبري أن تاركهما غير حرج إِذَا لم يكن لَهُ رائحة مكروهة يؤدي بها أهل المسجد، فكذا حكم تارك الغسل؛ لأن مخرج الأمر واحد (^١).\nالرابع:\nالفاء في قوله: (\"فليغتسل\") للتعقيب، وهو مخصوص بالإرادة، كما سلف في الرواية الأخرى، وعمم أبو ثور وقال أحمد: لا يستحب للمرأة إِذَا حضرت (^٢). وحكاه النووي في \"شرح مسلم\" وجهًا عندنا (^٣). وقال مالك: لا تغتسل (^٤). قَالَ: وكذا المسافر إن أتاها للصلاة لا للفضل، وإن أتاها للفضل اغتسل (^٥)، ووقته من الفجر وتقريبه من ذهابه أفضل، وقال مالك: لا يكون إلا عند الرواح. وبه قَالَ الليث في أحد قوليه (^٦)، وخالفه ابن وهب، وهو قول مجاهد والحسن البصري والثوري والشافعي وأحمد وإسحاق وأبي ثور، انفرد الأوزاعي فقال بالإجزاء قبل الفجر (^٧)، وقد أسلفنا عن الظاهرية وجوب الغسل.\nقَالَ ابن حزم: هو فرض لازم لكل بالغ ولو امرأة لليوم لا للصلاة، فإن صلى الجمعة والعصر ولم يغتسل أجزأه ذَلِكَ، قَالَ: ووقته اليوم إلى\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٣٦.\n(^٢) انظر: \"المغني\" ٣/ ٢٢٨.\n(^٣) \"صحيح مسلم بشرح النووي\" ٦/ ١٣٤ - ١٣٥.\n(^٤) \"المدونة\" ١/ ١٣٦.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٤٦٣، \"المنتقى\" ١/ ١٨٦.\n(^٦) \"المدونة\" ١/ ١٣٦، \"الاستذكار\" ٢/ ١٧.\n(^٧) انظر: \"البيان والتحصيل\" ٢/ ١٥٤، \"الأوسط\" ٤/ ٤٤ - ٤٥، \"المغني\" ٣/ ٢٢٧.","vol":"7","page":385},{"text":"أن يبقى ما يتم غسله قبل الغروب. قال: وهو لازم للحائض والنفساء كغيرهما، وروى حديث البخاري الآتي: \"اغتسلوا يوم الجمعة وإن لم تكونوا جنبًا\" (^١)، وحديث مسلم: \"حق على كل مسلم أن يغتسل في كل سبعة أيام، يغسل رأسه وجسده\" (^٢) وحديثه أيضًا من طريق أبي هريرة: \"حق عَلَى كل مسلم أن يغتسل في كل سبعة أيام، يغسل رأسه وجسده\" (^٣) ويأتي أيضًا (^٤). وللبزار: \"وهو يوم الجمعة\" ورواه ابن أبي شيبة من حديث جابر (^٥)، وروي من حديث البراء أيضًا (^٦)، فصح هذا أنه لليوم لا للصلاة، وكان ابن عمر يغتسل بعد طلوع الفجر يوم الجمعة، فيجزئ به عن غسل الجمعة (^٧)، وكذلك نقل عن مجاهد: إِذَا اغتسل الرجل بعد طلوع الفجر أجزأه (^٨). وكذا عن الحسن والنخعي (^٩)، ثمَّ قَالَ: فإن قيل رويتم عن ابن عمر مرفوعًا: \"إِذَا راح أحدكم إلى الجمعة فليغتسل\" (^١٠) وعن ابن عمر مرفوعًا: \"إِذَا أراد أحدكم\" (^١١) وعنه أيضًا أن رسول الله - ﷺ - قَالَ وهو قائم عَلَى المنبر: \"من جاء منكم الجمعة فليغتسل\" (^١٢).\n_________\n(^١) سيأتي برقم (٨٨٤) كتاب: الجمعة، باب: الدهن للجمعة.\n(^٢) \"صحيح مسلم\" (٨٤٩) كتاب: الجمعة، باب: الطين والسواك يوم الجمعة.\n(^٣) \"صحيح مسلم\" (٨٤٩) كتاب: الجمعة، باب: الطيب والسواك يوم الجمعة.\n(^٤) برقم (٨٩٦ - ٨٩٧).\n(^٥) \"المصنف\" ١/ ٤٣٤ (٤٩٩٣) كتاب: الصلوات، باب: في غسل الجمعة.\n(^٦) \"المصنف\" ١/ ٤٣٣ (٤٩٨٩) كتاب: الصلوات، باب: في غسل الجمعة.\n(^٧) روى ذلك ابن أبي شيبة ١/ ٤٣٩ (٥٠٥٥) كتاب: الصلوات.\n(^٨) روى ذلك ابن أبي شيبة ١/ ٤٣٨ (٥٠٤١ - ٥٠٤٣) كتاب: الصلوات.\n(^٩) روى ذلك عنهم ابن أبي شيبة ٤٣٨/ ١ (٥٠٤٢) كتاب: الصلوات.\n(^١٠) سيأتي برقم (٨٨٢) كتاب: الجمعة، الطيب للجمعات.\n(^١١) رواه مسلم (٨٤٤) (١) كتاب: الجمعة.\n(^١٢) سيأتي برقم (٨٧٧) كتاب: الجمعة، باب: فضل الغسل يوم الجمعة.","vol":"7","page":386},{"text":"قُلْتُ: هذِه آثار صحاح، ولا خلاف فيها لقولنا (^١). أما الأول فهو نص فيه، وإنما فيه الأمر به لمن جاء، وليس فيه أي وقت، ولا إسقاطه عمن لا يأتي إليها، وفي الآخر إيجابه عَلَى كل مسلم ومحتلم، فهي زائدة، حكمًا عَلَى ما في حديث ابن عمر، وكذا قوله: \"إِذَا أراد\" وقد يريد إتيانها من أول النهار، ولفظ: \"إِذَا راح\" ظاهره أن الغسل بعد الرواح.\nوقال مالك: إن بال أو أحدث بعد الغسل لم ينقض غسله ويتوضأ فقط، وإن أكل أو نام انتقض غسله (^٢). وقال طاوس والزهري وقتادة ويحيى بن أبي كثير: من اغتسل للجمعة ثمَّ أحدث فيستحب أن يعيد غسلًا (^٣).\nوعن أبي يوسف أن الغسل لليوم (^٤)، ثمَّ استدل من قَالَ بالوجوب بالأحاديث التي فيها غسل يوم الجمعة واجب.\nقَالَ ابن حزم: وروينا إيجاب الغسل مسندًا من طريق عمر بن الخطاب وابنه وابن عباس وأبي هريرة كلها في غاية الصحة.\nقَالَ: وممن قَالَ بوجوب فرض غسل يوم الجمعة عمر بن الخطاب بحضرة الصحابة لم يخالفه فيه أحد، منهم أبو هريرة وابن عباس وأبو سعيد وسعد بن أبي وقاص وابن مسعود وعمرو بن سليم وعطاء وكعب والمسيب بن رافع.\nواحتج من قَالَ بعدم الوجوب بحديث عمر المذكور في هذا الباب\n_________\n(^١) آخر كلام ابن حزم \"المحلى\" ٢/ ٨، ١٩ - ٢١.\n(^٢) \"المدونة\" ١/ ١٣٦.\n(^٣) انظر: \"الأوسط\" ٤/ ٤٥.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ١٥٩.","vol":"7","page":387},{"text":"وحديث أبي هريرة: \"من توضأ فأحسن الوضوء، ثمَّ أتى الجمعة فاستمع وأنصت غفر له\" (^١) الحديث، وبحديث \"كان الناس ينتابون الجمعة من منازلهم، ومن العوالي\" الحديث يأتي، وفيه: \"لو أنكم تطهرتم\" أخرجاه (^٢)، وبحديث سمرة السالف في ذَلِكَ الباب: \"من توضأ يوم الجمعة فبها ونعمت، ومن اغتسل فالغسل أفضل\" أخرجه الأربعة وحسنه الترمذي (^٣)، وبحديث أورده ابن حزم عن الحسن: أنبئنا أن رسول الله - ﷺ - كان لا يغتسل يوم الجمعة، ولكن كان أصحابه يغتسلون. وبحديث ابن عباس: كان - ﷺ - ربما اغتسل يوم الجمعة وربما لم يغتسل (^٤). وبحديث من طريقه أيضًا: إن غسل يوم الجمعة خير لمن اغتسل، ومن لم يغتسل فليس بواجب، وسأخبركم كيف بدء الغسل، كان الناس مجهودين (^٥) يلبسون الصوف ويعملون عَلَى ظهورهم الحديث بطوله، وهو في أبي داود (^٦)، ثمَّ\n_________\n(^١) رواه مسلم (٨٥٧/ ٢٧) كتاب: الجمعة، باب: فضل من استمع وأنصت في الخطبة.\n(^٢) سيأتي برقم (٩٠٢) كتاب: الجمعة، باب: من أين تؤتي الجمعة وعلى من تجب، ورواه مسلم (٨٤٧) كتاب: الجمعة، باب: وجوب غسل الجمعة على كل بالغ وبيان ما أمروا به.\n(^٣) أبو داود (٣٥٤، ٣٥٥)، الترمذي (٤٩٧) كتاب: الجمعة، باب: ما جاء في الوضوء يوم الجمعة، النسائي ٣/ ٩٤، ابن ماجه (١٠٩١).\n(^٤) رواها الطبراني في \"الكبير\" ١٢/ ٢٤٢ (١٢٩٩٩)، وقال الهيثمي في \"مجمع الزوائد\" ٢/ ١٧٥ فيه: محمد بن معاوية النيسابوري، وهو ضعيف، ولكنه أثنى عليه أحمد، وقال عمرو بن علي: ضعيف ولكنه صدوق.\n(^٥) في الأصل: مجهودون.\n(^٦) \"سنن أبي داود\" (٣٥٣) كتاب: الطهارة، باب: في الرخصة في ترك الغسل يوم الجمعة، والحديث رواه أحمد ١/ ٢٦٨ - ٢٦٩، وعبد بن حميد في \"منتخبه\" ١/ =","vol":"7","page":388},{"text":"عللها (^١)، وقالوا في حديث عمر وعثمان لو كان واجبًا عند عمر وعثمان ومن حضرهما من الصحابة لما تركه عثمان، ولا أقر عمر وسائر الصحابة عَلَى تركه.\nقَالَ ابن حزم: ومن أين لكم بأن عثمان لم يكن اغتسل في صدر يومه إذ ذاك عادة له؟ ومن أين لكم من أن عمر لم يأمره بالرجوع إلى الغسل؟ قالوا: فأنتم من أين لكم أنه اغتسل، وأن عمر أمره بالرجوع له؟ قلنا: هبكم أنه لا دليل عندنا بهذا فلا دليل عندكم بخلافه. ثمَّ ذكر حديث مسلم بن حمران قَالَ: كنت أضع لعثمان طهوره، فما أتى عليه يوم إلا وهو يفيض عليه (^٢). فإذا كان ذَلِكَ كل يوم فيوم الجمعة أولى، وقد قطع عمر الخطبة وأنكر، فلو لم يكن ذَلِكَ فرضًا عنده لما\n_________\n= ٥١٣ - ٥١٤ (٥٨٨)، وابن خزيمة في \"صيححه\" ٣/ ١٢٧ (١٧٥٥) كتاب: الجمعة، باب: ذكر علة ابتداء الأمر بالغسل للجمعة، والطحاوي في \"شرح معاني الآثار\" ١/ ١١٦ - ١١٧، والطبراني ١١/ ٢١٩ (١١٥٤٨)، والحاكم في \"المستدرك\" ١/ ٢٨٠ - ٢٨١ كتاب: الجمعة- وقال: صحيح على شرط البخاري- و٤/ ١٨٩ كتاب: اللباس، والبيهقي ١/ ٢٩٥ كتاب: الطهارة، باب: الدلالة على أن الغسل يوم الجمعة سنة اختيار كلاهم من حديث عكرمة عن ابن عباس، وقد ضعفه ابن حزم في المحلى ٢/ ١٢، وحسنه ابن حجر في \"الفتح\" ٢/ ٣٦٢، وحسنه الألباني في \"صحيح أبي داود\" ٢/ ١٨٢ - ١٨٤ (٣٨٠).\nقلت: ومدار الاختلاف في تصحيحه وتحسينه وتضعيفه على عمرو بن أبي عمرو، وهو إن كان من رجال الصحيحين إلا أنه قد اختلف في حفظه، فقال ابن معين: في حديثه ضعف، ليس بالقوي. وقال أبو زرعة: ثقة وقال أبو حاتم: لا بأس به. وقال النسائي: ليس بالقوي. وقال ابن عدي: لا بأس به. وقال ابن حبان في \"ثقاته\": ربما أخطأ، فيتلخص من أقوالهم هذِه كما قال الألباني: في نفسه ثقة، وأن في حفظه ضعفًا ا. هـ.\n(^١) \"المحلى\" ٢/ ١١ - ١٢.\n(^٢) رواه مسلم (٢٣١) كتاب: الطهارة، باب: فضل الوضوء والصلاة عقبه.","vol":"7","page":389},{"text":"قطعها، وحلف: والله ما هو بالوضوء. فلو لم يكن فرضًا لما كانت يمينه صادقة (^١).\nوقد ذكر البخاري في الباب أحاديث تدل عَلَى المطلوبية، وتأتي، وفي أبي داود والنسائي من حديث حفصة (^٢)، وفيهما والترمذي من حديث أبي هريرة وأبي سعيد (^٣)، وفي أبي داود من حديث عائشة (^٤) وغير ذَلِكَ.\n_________\n(^١) \"المحلى\" ٢/ ١٥ - ١٦.\n(^٢) أبو داود (٣٤٢) والنسائي ٣/ ٨٩ والحديث صححه الألباني في \"صحيح أبي داود\" (٣٧٠).\n(^٣) رواه أبو داود (٣٤٣) والترمذي (٤٩٨) من حديث أبي هريرة والنسائي ٣/ ٩٢ من حديث أبي سعيد وحسنه النووي في \"المجموع\" ٤/ ٤٠٩، وفي \"الخلاصة\" (٢٧٣٤)، وحسنه الألباني في \"صحيح أبي داود\" (٣٧١).\n(^٤) \"سنن أبي داود\" (٣٥٢) كتاب: الطهارة، باب: في الرخصة في ترك الغسل في يوم الجمعة.","vol":"7","page":390},{"text":"<span data-type='title' id=toc-775>٣ - باب الطِّيبِ يوم الجمعة</span>\n٨٨٠ - حَدَّثَنَا عَلِىٌّ قَالَ: حَدَّثَنَا حَرَمِىُّ بْنُ عُمَارَةَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بَكْرِ بْنِ المُنْكَدِرِ قَالَ: حَدَّثَنِي عَمْرُو بْنُ سُلَيْمٍ الأَنْصَارِيُّ قَالَ: أَشْهَدُ عَلَى أَبِي سَعِيدٍ قَالَ: أَشْهَدُ عَلَى رَسُولِ اللهِ - ﷺ - قَالَ: \"الغُسْلُ يَوْمَ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ، وَأَنْ يَسْتَنَّ وَأَنْ يَمَسَّ طِيبًا إِنْ وَجَدَ\". قَالَ عَمْرٌو: أَمَّا الغُسْلُ فَأَشْهَدُ أَنَّهُ وَاجِبٌ، وَأَمَّا الاِسْتِنَانُ وَالطِّيبُ فَاللهُ أَعْلَمُ أَوَاجِبٌ هُوَ أَمْ لَا، وَلَكِنْ هَكَذَا فِي الحَدِيثِ. [انظر: ٨٥٨ - مسلم: ٨٤٦ - فتح: ٢/ ٣٦٤]\nقَالَ أَبُو عَبْدِ اللهِ: هُوَ أَخُو مُحَمَّدِ بْنِ المُنْكَدِرِ، وَلَمْ يُسَمَّ أَبُو بَكْرٍ هَذَا. رَوَاهُ عَنْهُ بُكَيْرُ بْنُ الأَشَجِّ، وَسَعِيدُ بْنُ أَبِي هِلَالٍ، وَعِدَّةٌ. وَكَانَ مُحَمَّدُ بْنُ المُنْكَدِرِ يُكْنَى بِأَبِى بَكْرٍ وَأَبِى عَبْدِ اللهِ.\nذكر فيه حديث علي -هو ابن المديني- ثَنَا حَرَمِيُّ بْنُ عُمَارَةَ، ثَنَا شُعْبَةُ، عَنْ أَبِي بَكْرِ بْنِ المُنْكَدِرِ، حَدَّثَنِي عَمْرُو بْنُ سُلَيْمٍ الأَنْصَاريُّ أشْهَدُ عَلَى أَبِي سَعِيدٍ أَشْهَدُ عَلَى رَسُولِ اللهِ - ﷺ -: \"الغُسْلُ يَوْمَ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمِ، وَأَنْ يَسْتَنَّ وَأَنْ يَمَسَّ طِيبًا إِنْ وَجَدَ\". قَالَ عَمْروٌ: أَمَّا الغُسْلُ فَأَشْهًدُ أَنَّهُ وَاجِبٌ، وَأَمَّا الاسْتِنَانُ وَالطِّيبُ فالله أَعْلَمُ أَوَاجِبٌ هُوَ أَمْ لَا، ولكن هَكَذَا فِي الحَدِيثِ.\nوأخرجه مسلم أيضًا (^١)، وطرقه الدارقطني في \"علله\" (^٢)، والبخاري صح عنده سماع عمرو من أبي سعيد، فإن الشهادة لا تكون إلا بالسماع، وإن رواه مرة عن ابن أبي سعيد عبد الرحمن، فيكون سمعه منهما، وإن\n_________\n(^١) \"صحيح مسلم\" (٨٤٦) كتاب: الجمعة، باب: وجوب غسل الجمعة على كل بالغ من الرجال وبيان ما أمروا به.\n(^٢) \"علل الدارقطني\" ١١/ ٢٥٣ (٢٢٧٠).","vol":"7","page":391},{"text":"صحح الدارقطني الأول، وأبو بكر بن المنكدر لم يسم، كما قَالَ البخاري، وكذا قَالَ أبو حاتم: إنه لا يسمى (^١)، وهو أخو محمد بن المنكدر وعمر بن المنكدر، وكان أسن من أخيه محمد، ومحمد يكنى: أبا بكر أيضًا، وأبا عبد الله، كما ذكره البخاري، وكلهم ثقات.\nوالاستنان: مأخوذ من السنن، يقال: سننت الحديد: حككته عَلَى السن. وقيل له: الاستنان؛ لأنه إنما يستاك عَلَى الأسنان. و(\"يمس\"): بفتح الميم، وحكي ضمها.\nوقوله: (\"وأن يمس\") كذا روي، وروي بحذف \"أن\".\nوفي مسلم: \"ولو من طيب المرأة\" (^٢) أي: لأن طيبها مكروه\nللرجال، وهو ما ظهر لونه وخفي ريحه، وطيب الرجال بالعكس، وأباحه هنا للرجال للضرورة لعدم غيره، وهو دال عَلَى تأكده.\nوقوله: (أما الغسل فأشهد أنه واجب). أي: متأكد. وقوله في باب: الدهن للجمعة: أما الغسل فنعم، وأما الطيب فلا أدري (^٣). وكذا في الدهن. يعني: أنه ليس كوجوب الغسل.\nوذكر الطحاوي والطبري أنه - ﷺ - لما قرن الغسل بالطيب يوم الجمعة وأجمع الجميع عَلَى أن تارك الطيب يومئذ غير حرج، إِذَا لم يكن لَهُ رائحة مكروهة يؤدي بها أهل المسجد، فكذا حكم تارك الغسل؛ لأن مخرجهما من الشارع واحد، وكذا الاستنان بالإجماع أيضًا، فكذا هما، وإن كان العلماء يستحبون لمن قدر عليه كما يستحبون اللباس الحسن (^٤).\n_________\n(^١) \"الجرح والتعديل\" ٩/ ٣٤٣.\n(^٢) \"صحيح مسلم\" (٨٤٦/ ٧) كتاب: الجمعة، باب: الطيب والسواك يوم الجمعة.\n(^٣) سيأتي برقم (٨٨٤).\n(^٤) انظر: \"مختصر الطحاوي\" ص ٣٦.","vol":"7","page":392},{"text":"وفي \"المصنف\": وكان ابن عمر يجمر ثيابه كل جمعة (^١). وقال معاوية بن قرة: أدركت ثلاثين من مزينة كانوا يفعلون ذَلِكَ (^٢). وحكاه مجاهد عن ابن عباس (^٣)، وعن أبي سعيد وابن مغفل وابن عمر ومجاهد نحوه (^٤)، وخالف ابن حزم لما ذكر فرضية الغسل عَلَى الرجال والنساء، قَالَ: وكذلك الطيب والسواك (^٥). وشرع الطيب؛ لأن الملائكة عَلَى أبواب المسجد يكتبون الأول فالأول، فربما صافحوه أو لمسوه. وفي حديث: \"إن من الحق عَلَى المسلمين أن يغتسل أحدهم يوم الجمعة، وأن يمس من طيب إن كان عنده، وإن لم يكن فالماء له طيب\" (^٦).\n_________\n(^١) \"المصنف\" لابن أبي شيبة ١/ ٤٨١ (٥٥٤٧) كتاب: الصلوات، من كان يأمر بالطيب.\n(^٢) رواه عنه ابن أبي شيبة ١/ ٤٨١ (٥٥٤٦) السابق.\n(^٣) رواه عنه ابن أبي شيبة ١/ ٤٨١ (٥٥٤٣) السابق.\n(^٤) رواه عنهم ابن أبي شيبة ١/ ٤٨٠ - ٤٨١ (٥٥٤١، ٥٥٤٢، ٥٥٤٤) السابق.\n(^٥) \"المحلى\" ٢/ ٨.\n(^٦) رواه الترمذي برقم (٥٢٨ - ٥٢٩) من حديث البراء بن عازب، قال الترمذي: حديث البراء حديث حسن، ورواية هشيم أحسن من رواية إسماعيل بن إبراهيم التيمي، وإسماعيل بن إبراهيم التيمي يضعف في الحديث.\nوقال في \"علله الكبير\" ١/ ٢٨٤ - ٢٨٥: سألت محمدًا عن هذا الحديث: فقال: عن ابن أبي ليلى عن البراء موقوف، وإسماعيل بن إبراهيم التيمي ذاهب الحديث، كان ابن نمير يضعفه جدًّا، ولم يعرف حديث هشيم عن يزيد بن أبي زياد، وحديث هشيم أصح وأحسن من حديث إسماعيل.\nقلت: مدار الحديث على يزيد بن أبي زياد، وقد اختلف في جرحه وتعديله: فعن شعبة: كان رفاعًا، وعن أحمد: ليس حديثه بذاك، وقال مرة: ليس بالحافظ، وعن ابن معين: ليس بالقوي. وقال العجلي: جائز الحديث، وقال ابن سعد: كان ثقة في نفسه إلا أنه اختلط في آخر عمره فجاء بالعجائب. والحديث ضعفه الألباني في \"ضعيف الترمذي\".","vol":"7","page":393},{"text":"فرع: اختلف في الاغتسال في السفر، فممن كان يراه عبد الله بن الحارث وطلق بن حبيب وأبو جعفر محمد بن علي بن الحسين وطلحة بن مصرف (^١).\nقَالَ الشافعي: ما تركته في حضر ولا سفر، وإن الشربة منه بدينار.\nوممن كان لا يراه علقمة وعبد الله بن عمر وابن جبير وابن مطعم ومجاهد وطاوس والقاسم بن محمد والأسود وإياس بن معاوية (^٢).\nوفي كتاب ابن التين قبيل باب الرخصة إن لم يحضر الجمعة في المطر، عن طلحة وطاوس ومجاهد أنهم كانوا يغتسلون للجمعة في السفر، واستحبه أبو ثور، وحكاه ابن بطال عنهم أيضًا (^٣).\nفرع: عند مجاهد إِذَا اغتسل يوم الجمعة بعد الفجر من الجنابة أجزأه من غسل الجمعة (^٤)، وهو قول للشافعي (^٥).\nآخر: اغتسل ثمَّ أحدث، فعن النخعي: يعيده. وكذا ذكره طاوس، وخالفه عبد الرحمن بن أبزى وابن سيرين والحسن، وقالوا: لا يعيده. ذكره ابن أبي شيبة (^٦)، ونقل ابن التين عن الحسن الإعادة.\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٣٧ - ٤٣٨ (٥٠٣٧ - ٥٠٤٠) باب من كان يغتسل في السفر يوم الجمعة.\n(^٢) \"مصنف ابن أبي شيبة\" ١/ ٤٣٧ (٥٠٣٠ - ٥٠٣٦).\n(^٣) \"شرح ابن بطال\" ٢/ ٤٩٠.\n(^٤) روى ذلك عنه ابن أبي شيبة ١/ ٤٣٨ (٥٠٤١) كتاب: الصلوات من قال: إذا اغتسل يوم الجمعة بعد الفجر أجزأه.\n(^٥) انظر: \"الأوسط\" ٤/ ٤٤، \"المجموع\" ٤/ ٤٠٦.\n(^٦) \"مصنف ابن أبي شيبة\" ١/ ٤٣٨ (٥٠٤٨ - ٥٠٥٠).","vol":"7","page":394},{"text":"<span data-type='title' id=toc-776>٤ - باب فَضْلِ الجُمُعَةِ</span>\n٨٨١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ سُمَى -مَوْلَى أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ- عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنِ اغْتَسَلَ يَوْمَ الجُمُعَةِ غُسْلَ الجَنَابَةِ ثُمَّ رَاحَ فَكَأَنَّمَا قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشًا أَقْرَنَ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً، فَإِذَا خَرَجَ الإِمَامُ حَضَرَتِ المَلَائِكَةُ يَسْتَمِعُونَ الذِّكْرَ\". [مسلم: ٨٥٠ - فتح: ٢/ ٣٦٦]\nذكر حديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنِ اغْتَسَلَ يَوْمَ الجُمُعَةِ غُسْلَ الجَنَابَةِ ثُمَّ رَاحَ فَكَأنَّمَا قَرَّبَ بَدَنَةً\".\nأخرجه مسلم والجماعة (^١)، ويأتي في الباب أيضًا.\nوالكلام عليه من أوجه:\nأحدها:\nقوله: (\"غسل الجنابة\") كذا رواه الجمهور، ولابن ماهان: غسل الجمعة. والمراد: غسلًا كغسل الجنابة في صفاته، وأبعد من قَالَ: إنه حقيقة حتَّى يستحب أن يواقع زوجته؛ ليكون أغض لبصره وأسكن لنفسه، وإن كان يؤيده حديث أوس في السنن الأربعة: \"من غسل يوم\n_________\n(^١) مسلم برقم (٨٥٠) كتاب: الجمعة، باب: الطيب والسواك يوم الجمعة، وأبو داود برقم (٣٥١) كتاب: الطهارة، باب: في الغسل يوم الجمعة، والترمذي برقم (٤٩٩) كتاب: الصلاة، باب: ما جاء في التبكير يوم الجمعة، والنسائي في \"المجتبى\" ٣/ ٩٩ كتاب: الجمعة، باب: وقت الجمعة، وفي \"السنن الكبرى\" ١/ ٥٢٦ (١٦٩٥) كتاب: الجمعة، باب: التبكير إلى الجمعة، وابن ماجه (١٠٩٢) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في التهجير إلى الجمعة.","vol":"7","page":395},{"text":"الجمعة واغتسل\" (^١) إلى آخره، عَلَى تفسير من فسر: \"اغتسل\" بغسل الجنابة، والأشبه فيه حمل غيره عَلَى الغسل بالحث والترغيب، وأبعد من قَالَ: إن المراد غسل ثيابه، واغتسل بجسده، حكاه ابن التين.\nثانيها:\nالمراد بالرواح هنا: الذهاب أول النهار. وقد نبه عليه ابن حبان في \"صحيحه\"، وقال: في الخبر دليل عليه ضد من قَالَ: لا يكون إلا بعد الزوال (^٢). وهذا مذهب الكوفيين والأوزاعي والشافعي، وجماهير أصحابه، وأحمد وابن حبيب المالكي، ومحمد بن إبراهيم العبدري (^٣).\nوذهب مالك وكثير من أصحابه والقاضي الحسين وإمام الحرمين أن\nالمراد بالساعات هنا: لحظات لطيفة بعد الزوال، وكره مالك التبكير\n_________\n(^١) أبو داود (٣٤٥)، والترمذي (٤٩٦)، النسائي ٣/ ٩٥ - ٩٦، ابن ماجه (١٠٨٧). قال النووي في \"المجموع\" ٤/ ٤١٦، وفي \"تهذيب الأسماء واللغات\" ١/ ١٢٩: حديث حسن، وقال في \"الخلاصة\" ٢/ ٧٧٥ (٢٧١٧): رواه الثلاثة بأسانيد حسنة.\nوقال الألباني في \"صحيح أبي داود\" (٣٧٣): إسناده صحيح.\n(^٢) \"صحيح ابن حبان\" ٧/ ١٣.\n(^٣) انظر: \"تبيين الحقائق\" ١/ ٢٢٣، \"النوادر والزيادات\" ١/ ٤٦٥، \"الحاوي الكبير\" ٢/ ٤٥٢، \"المغني\" ٣/ ١٦٤ والشافعية على خلاف حكاه النووي ﵀ فقال: اتفق أصحابنا وغيرهم على استحباب التبكير إلى الجمعة في الساعة الأولى للحديث السابق، وفيما يعتبر منه الساعات ثلاثة أوجه الصحيح: عند المصنف والأكثرين من طلوع الفجر والثاني: من طلوع الشمس، وبه قطع المصنف في \"التنبيه\"، وينكر عليه الجزم به والثالث: أن الساعات هنا لحظات لطيفة بعد الزوال، واختاره القاضي حسين وإمام الحرمين وغيرهما من الخراسانيين وهو مذهب مالك، واحتجوا بأن الرواح إنما يكون بعد الزوال، وهذا ضعيف أو باطل، والصواب أن الساعات من أول النهار؛ وأنه يستحب التبكير من أول النهار، وبهذا قال جمهور العلماء، وحكاه القاضي عياض عن الشافعي وابن حبيب المالكي وأكثر العلماء، \"المجموع\" ٤/ ٤١٣ - ٤١٤.","vol":"7","page":396},{"text":"في أول النهار (^١). والأصح عند أصحابنا أن أولها من طلوع الفجر لا من طلوع الشمس (^٢)، ونقل ابن بطال مقابله عن الكوفيين (^٣)، وبسطنا الكلام عليه في \"شرح العمدة\" فليراجع منه (^٤).\nثالثها:\nمعنى \"قرب\": تصدق. والبدنة: الواحدة من الإبل والبقر والغنم، وخصها جماعة بالإبل، وهو المراد هنا، ويعجب مالك ممن قَالَ: لا تكون البدنة إلا من الإناث (^٥). ونقله ابن التين عن الشافعي، وأبعد من قَالَ: إن الغنم لا تسمى هديًا.\nوالبقرة: تطلق عَلَى الذكر والأنثى، الأهلي والوحشي، ووصف الكبش بالأقرن؛ لكماله به، ففيه فضيلة عَلَى الأجم، والدجاجة مثلثة الدال، وحضر بفتح الضاد أفصح من كسرها.\nرابعها: في فقهه:\nفيه: الحث عَلَى التبكير إلى الجمعة، وأن مراتب الناس في الفضيلة فيها وفي غيرها بحسب أعمالهم، وأن القربان والصدقة تقع عَلَى القليل كالكثير، وقد جاء في النسائي بعد الكبش بطة ثمَّ دجاجة ثمَّ بيضة، وفي أخرى: دجاجة ثمَّ عصفور ثمَّ بيضة، بإسنادهما صحيح (^٦).\nوفيه: إطلاق القربان عَلَى الدجاجة والبيضة، والمراد: الصدقة.\n_________\n(^١) انظر: \"المنتقى\" ١/ ١٨٣.\n(^٢) انظر: \"المجموع\" ٤/ ٤١٤.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٨٠.\n(^٤) \"الإعلام بفوائد عمدة الأحكام\" ٤/ ١٥٨ - ١٦١.\n(^٥) \"المدونة\" ١/ ٣٠٨.\n(^٦) \"المجتبى\" ٣/ ٩٨ - ٩٩، كتاب: الجمعة، باب: التبكير إلى الجمعة.","vol":"7","page":397},{"text":"وقيل: هو محمول عَلَى حكم ما تقدمه كقولك: أكلت طعامًا وشرابًا، وعلفتها تبنًا وماءً باردًا.\nوفيه: أن التضحية بالإبل أفضل من البقر؛ لأنه - ﷺ - قدمها أولًا وتلاها بالبقرة، وأجمعوا عليه في الهدايا، واختلفوا في الأضحية (^١)، فمذهب الشافعي وأبي حنيفة والجمهور أن الإبل أفضل ثمَّ البقر ثمَّ الغنم كالهدايا (^٢)، ومذهب مالك أن الغنم أفضل ثمَّ البقر ثمَّ الإبل (^٣).\nقالوا: لأنه - ﷺ - ضحى بكبشين (^٤)، وهو فداء إسماعيل. وحجة الجمهور حديث الباب مع القياس عَلَى الهدايا، وفعله لا يدل عَلَى الأفضلية بل عَلَى الجواز، ولعله لما لم يجد غيره، كما ثبت في الصحيح أنه - ﷺ - ضحى عن نسائه بالبقر (^٥).\nالخامس:\nالملائكة المذكورون غير الحفظة وظيفتهم كتابة حاضريها، قاله المازري ثمَّ النووي (^٦).\nوقال ابن أبي بزيزة: لا أدري هم أو غيرهم.\nوقوله: (\"فإذا خرج الإمام حضرت الملائكة يستمعون الذكر\") لا تنافي بينه وبين الراوية الأخرى في الصحيح: \"فإذا جلس الإمام\n_________\n(^١) انظر: \"التمهيد\" ٤/ ١٦.\n(^٢) انظر: \"مختصرالطحاوي\" ص ٣٠١، \"المجموع\" ٤/ ٤١٢، \"المغني\" ١٣/ ٣٦٦.\n(^٣) انظر: \"عيون المجالس\" ٢/ ٩٣٢.\n(^٤) سيأتي الحديث الدالُّ على هذا برقم (٥٥٥٣) كتاب: الأضاحي، باب: في أضحية النبي - ﷺ - بكبشين.\n(^٥) سلف الحديث الدال على هذا برقم (٢٩٤) كتاب: الحيض، باب: الأمر بالنفساء إذا نفس.\n(^٦) \"صحيح مسلم بشرح النووي\" ٦/ ١٣٧.","vol":"7","page":398},{"text":"طووا الصحف\" (^١) لأن بخروج الإمام يحضرون من غير طي، فإذا جلس عَلَى المنبر طووها. وفي رواية لابن خزيمة: \"على كل باب من أبواب المسجد يوم الجمعة ملكان يكتبان الأول فالأول\" الحديث (^٢). وفي حديث عبد الله بن عمرو: \"ورفعت الأقلام فتقول الملائكة بعضهم لبعض: ما حبس فلانًا؟ فتقول الملائكة: اللَّهُمَّ إن كان ضالًا فاهده، وإن كان مريضًا فاشفه وإن كان عائلًا فأغنه\" (^٣).\nوفي \"الديباج\" للختلي من حديث عائشة مرفوعًا: \"الأول فالأول حتَّى يكتبان أربعين ثمَّ يطويان الصحف، ويقعدان يسمعان الذكر\" (^٤).\nوالمراد بالذكر: الخطبة، وقد بين ذَلِكَ في حديث ابن المسيب عن أبي هريرة، وقال: يستمعون الخطبة، فمن أتى والإمام في الخطبة فاته الكتابة في الصحف، وله أجر المدرك لا المسارع.\n_________\n(^١) ستأتي هذِه الرواية برقم (٩٢٩) باب: الاستماع إلى الخطبة.\n(^٢) \"صحيح ابن خزيمة\" ٣/ ١٣٤ (١٧٧٠) كتاب: الجمعة، باب: ذكر عدد من يقعد على كل باب من أبواب المسجد يوم الجمعة من الملائكة.\n(^٣) رواه ابن خزيمة في \"صحيحه\" ٣/ ١٣٤ - ١٣٥ (١٧٧١) كتاب: الجمعة، باب: ذكر دعاء الملائكة للمتخلفين عن الجمعة بعد طيهم الصحف. وسكت عنه الحافظ ابن حجر في \"الفتح\" ٢/ ٣٦١ وقال الألباني: إسناده ضعيف.\n(^٤) \"الديباج\" ص.","vol":"7","page":399},{"text":"<span data-type='title' id=toc-777>٥ - باب</span>\n٨٨٢ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ عُمَرَ - ﵁ - بَيْنَمَا هُوَ يَخْطُبُ يَوْمَ الجُمُعَةِ إِذْ دَخَلَ رَجُلٌ، فَقَالَ عُمَرُ: لِمَ تَحْتَبِسُونَ عَنِ الصَّلَاةِ؟ فَقَالَ الرَّجُلُ مَا هُوَ إِلاَّ سَمِعْتُ النِّدَاءَ تَوَضَّأْتُ. فَقَالَ أَلَمْ تَسْمَعُوا النَّبِيَّ - ﷺ - قَالَ: \"إِذَا رَاحَ أَحَدُكُمْ إِلَى الجُمُعَةِ فَلْيَغْتَسِلْ\"؟! [انظر: ٨٧٨ - مسلم: ٨٤٥ - فتح: ٢/ ٣٧٠]\nذكر فيه حديث أبي هريرة أَنَّ عُمَرَ - ﵁ - بَيْنَمَا هُوَ يَخْطُبُ يَوْمَ الجُمُعَةِ، الحديث.\nوأخرجه مسلم أيضًا (^١) وقد سلف من طريق عمر قريبًا واضحًا (^٢).\n_________\n(^١) \"صحيح مسلم\" (٨٤٥) كتاب: الجمعة.\n(^٢) برقم (٨٧٨).","vol":"7","page":400},{"text":"<span data-type='title' id=toc-778>٦ - باب الدُّهْنِ لِلجُمُعَةِ </span>(^١)\n٨٨٣ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ قَالَ: أَخْبَرَنِي أَبِي، عَنِ ابْنِ وَدِيعَةَ، عَنْ سَلْمَانَ الفَارِسِيِّ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يَغْتَسِلُ رَجُلٌ يَوْمَ الجُمُعَةِ، وَيَتَطَهَّرُ مَا اسْتَطَاعَ مِنْ طُهْرٍ، وَيَدَّهِنُ مِنْ دُهْنِهِ، أَوْ يَمَسُّ مِنْ طِيبِ بَيْتِهِ ثُمَّ يَخْرُجُ، فَلَا يُفَرِّقُ بَيْنَ اثْنَيْنِ، ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ، ثُمَّ يُنْصِتُ إِذَا تَكَلَّمَ الإِمَامُ، إِلاَّ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الجُمُعَةِ الأُخْرَى\". [٩١٠ - فتح: ٢/ ٣٧٠]\n\n٨٨٤ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ: قَالَ طَاوُسٌ: قُلْتُ لاِبْنِ عَبَّاسٍ: ذَكَرُوا أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"اغْتَسِلُوا يَوْمَ الجُمُعَةِ وَاغْسِلُوا رُءُوسَكُمْ وَإِنْ لَمْ تَكُونُوا جُنُبًا، وَأَصِيبُوا مِنَ الطِّيبِ\". قَالَ ابْنُ عَبَّاسٍ: أَمَّا الغُسْلُ فَنَعَمْ، وَأَمَّا الطِّيبُ فَلَا أَدْرِي. [٨٥٥ - مسلم: ٨٤٨ - فتح: ٢/ ٣٧٠]\n\n٨٨٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي إِبْرَاهِيمُ بْنُ مَيْسَرَةَ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵄، أَنَّهُ ذَكَرَ قَوْلَ النَّبِيِّ - ﷺ - فِي الغُسْلِ يَوْمَ الجُمُعَة، فَقُلْتُ لاِبْنِ عَبَّاسٍ: أَيَمَسُّ طِيبًا أَوْ دُهْنًا إِنْ كَانَ عِنْدَ أَهْلِهِ؟ فَقَالَ: لَا أَعْلَمُهُ. [انظر: ٨٨٤ - مسلم: ٨٤٨ - فتح: ٢/ ٣٧١]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث ابن وديعة عن سلمان الفارسي قَالَ: قَالَ رسول الله - ﷺ -: \"لَا يَغْتَسِلُ رَجُلٌ يَوْمَ الجُمُعَةِ، وَيَتَطَهَّرُ مَا اسْتَطَاعَ مِنْ طُهْرٍ، وَيَدَّهِنُ مِنْ دُهْنِهِ أَوْ يَمَسُّ مِنْ طِيبِ بَيْتِهِ ثُمَّ يَخْرُجُ فَلَا يُفَرِّقُ بَيْنَ اثْنَيْنِ، ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ، ثُمَّ يُنْصِتُ إِذَا تَكَلَّمَ الامَامُ، إِلَّا غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الجُمُعَةِ الأُخْرى\".\n_________\n(^١) في هامش الأصل ما نصه: بلغ في الحادي بعد الثمانين. كتبه مؤلفه.","vol":"7","page":401},{"text":"ويأتي إن شاء الله قريبًا (^١) وهو من أفراده، ونعلم بعضه من طريق أبي هريرة، وأخرجه النسائي وابن خزيمة من حديث قرثع الضبي عن سلمان (^٢)، وأخرجه ابن ماجه من حديث عبد الله بن وديعة عن أبي ذر الغفاري (^٣)، وذكره الإسماعيلي فقال: رواه المقبري، عن أبيه، عن ابن وديعة، عن أبي ذر، ورواه مرة بإسقاط أبيه وزيادة: \"ثلاثة أيام\" ورواه ابن سعد من حديث سعيد المقبري، عن أبيه، عن ابن وديعة، عن رسول الله، ذكره في الطبقة الثالثة من الصحابة في ترجمة ثابت بن وديعة، ورواه أيضًا من حديث ثابت بن وديعة بن خذام عن رسول الله، ولثابت صحبة، وذكره في الطبقة الثالثة (^٤)، ورواه المقبري عن أبيه عن أبي هريرة مرفوعًا (^٥).\n_________\n(^١) سيأتي برقم (٩١٠) كتاب: الجمعة، باب: لا يفرق بين اثنين يوم الجمعة.\n(^٢) \"السنن الكبرى\" ١/ ٥١٨ (١٦٦٥) كتاب: الجمعة، باب: ذكر فضل يوم الجمعة، و\"صحيح ابن خزيمة\" ٣/ ١١٨ (١٧٣٢) كتاب: الجمعة، باب: ذكر العلة التي أحسب لها سميت الجمعة: جمعة.\n(^٣) \"سنن ابن ماجه\" (١٠٩٧) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في الرخصة يوم الجمعة.\n(^٤) \"الطبقات الكبرى\" ٤/ ٣٧٣.\n(^٥) حديث أبي هريرة رواه ابن خزيمة في \"صحيحه\" ٣/ ١٥٢ (١٨٠٣) كتاب: الجمعة، باب: فضل الإنصات والاستماع للخطبة، والبيهقي ٣/ ٢٤٣ (٥٩٥٧) كتاب: الجمعة، باب: السند في التنظيف يوم الجمعة بغسل، قال ابن أبي حاتم في \"علله\" ١/ ٢٠١ - ٢٠٢ (٥٨١): وسألت أبي وأبا زرعة عن حديث: رواه سليمان بن بلال، عن صالح عن النبي - ﷺ - قال: \"إذا كان يوم الجمعة .. \" الحديث. فقالا: هذا خطأ، هو عن سعيد المقبري، عن أبيه، عن عبد الله بن وديعة، قال: ابن عجلان عن أبي ذر، وقال: ابن أبي ذئب، عن سلمان الخير، وقال أبو زرعة: حديث ابن عجلان أشبه، وقال أبي: حديث ابن أبي ذئب أشبه؛ لأنه قد تابعه الضحاك بن عثمان، وقال أبي: قال يحيى بن معين: ابن أبي ذئب أثبت في المقبري من ابن عجلان أ. هـ.","vol":"7","page":402},{"text":"وفيه: أن غسل الجمعة مطلوب لهذا الثواب، وأن الادهان لخروجه إليها كذلك كالطيب، وهو إجماع كما قاله ابن بطال (^١).\nقَالَ: وروي في حديث قرثع عن سلمان مرفوعًا: \"إِذَا توضأ الرجل\" الحديث فذكر مكان الغسل الوضوء، وهو دال عَلَى أن الثواب الموصوف إنما هو لمن شهد الجمعة بالصفة التي وصفها، وأنصت لخطبة إمامه وقراءته في صلاته دون من لم ينصت، والمعذور لعدم السماع ملحق به.\nوابن وديعة اسمه: عبد الله بن وديعة بن خذام تابعي، وذكره أبو حاتم الرازي وغيره في الصحابة، وتبعهم الذهبي في \"تجريده\" فجزم به (^٢)، وليس لَهُ في البخاري غير هذا الموضع الواحد، ووديعة منافق، ووالده (^٣) رد - ﷺ - نكاح بنته خنساء (^٤).\nوسلمان الخير المعمر مات سنة ست وثلاثين بعد الجمل، كذا قاله الدمياطي في \"حاشيته\"، وقال الواقدي: مات في خلافة عثمان بالمدائن.\nالحديث الثاني:\nحديث طاوس لابن عباس: ذَكَرُوا أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"اغْتَسِلُوا يَوْمَ الجُمُعَةِ وَاغْسِلُوا رؤوسَكُمْ وَإِنْ لَمْ تَكُونُوا جُنُبًا\". وقد سلف.\nثمَّ ذكره من طريق آخر عنه: فَقُلْتُ لاِبْنِ عَبَّاسٍ: أَيَمَسُّ طِيبًا أَوْ دُهْنًا\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٨٣.\n(^٢) وبيض له مغلطاي في \"الإنابة إلى معرفة المختلف فيهم من الصحابة\" ١/ ٣٨٨ (٦٢٧).\n(^٣) في هامش الأصل: يعني والد وديعة وهو خذام.\n(^٤) حديث ردِّ النبي - ﷺ - نكاح خنساء بنت خذام بعد أن زوجها أبوها وهي كارهة سيأتي برقم (٥١٣٨) كتاب: النكاح، باب: إذا زوج ابنته وهي كارهة فنكاحه مردود.","vol":"7","page":403},{"text":"إِنْ كَانَ عِنْدَ أَهْلِهِ؟ فَقَالَ: لَا أَعْلَمُهُ. وهذِه في مسلم (^١)، وهو محمول عند الفقهاء عَلَى الندب كما سلف. وقال ابن المنذر: أكثر من نحفظ عنه من أهل العلم يقولون: يجزئ غسل واحد للجنابة والجمعة (^٢).\nقَالَ ابن بطال: ورويناه عن ابن عمر ومجاهد ومكحول ومالك والثوري والأوزاعي وأبي ثور (^٣)، وقال أحمد: أرجو أن يجزئه (^٤)، وهو قول أشهب وغيره (^٥)، وبه قَالَ المزني (^٦)، وقال آخرون: لا يجزئه عن غسل الجنابة حتَّى ينويها، وهو قول مالك في \"المدونة\" وذكره ابن عبد الحكم (^٧)، وذكر ابن المنذر عن بعض ولد أبي قتادة أنه قَالَ: من اغتسل للجنابة يوم الجمعة، اغتسل للجمعة (^٨)، وقال ابن حبيب: لم يختلف قول مالك ومن علمت من أصحابنا فيمن اغتسل للجنابة وهو ناسٍ للجمعة؛ أن ذَلِكَ لا يجزئه عن غسل الجمعة غير محمد بن عبد الحكم فإنه قَالَ: غسل الجنابة يجزئ عن غسل الجمعة، ولا يجزئ عكسه (^٩)، قَالَ الأبهري: لأن غسل الجنابة فرض بخلاف غسل الجمعة.\nوقوله في الحديث الأول: (\"ويتطهر ما استطاع\") يعني: إن لم يمنعه من ذَلِكَ مانع ووجد الطيب، وقال الداودي: يعني: إن استطاع الغسل وإلا تطهر بالوضوء.\nوقوله: (\"أو يمس من طيب بيته\") أي: امرأته.\n_________\n(^١) \"صحيح مسلم\" (٨٤٨) كتاب: الجمعة، باب: الطيب والسواك يوم الجمعة.\n(^٢) \"الأوسط\" لابن المنذر ٤/ ٤٣.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٨٤.\n(^٤) انظر: \"المغني\" ٣/ ٢٢٨.\n(^٥) انظر: \"الاستذكار\" ٢/ ١٩.\n(^٦) \"مختصر المزني\" ص ٢١.\n(^٧) \"المدونة\" ١/ ١٣٦.\n(^٨) \"الأوسط\" ٤/ ٤٤.\n(^٩) انظر: \"الاستذكار\" ٢/ ٢٠.","vol":"7","page":404},{"text":"وقوله: (\"ولا يفرق بين اثنين\") أي: لا يتخطاهما أو يجلس بينهما عَلَى ضيق الموضع، وقال ابن أبي صفرة: سألت الأصيلي عنه قَالَ لي: يريد أنه قائم يصلي النافلة عَلَى قدميه، ولم يفرق بين قدميه، وفيه نظر، فانه ذكر الصلاة بعد التفرقة، ولو كان كما قَالَ، لقال: ثمَّ يصلي غير مفرق بين اثنين. وسيأتي له مزيد في بابه، وممن كره التخطي القاسم بن مخيمرة، وسعيد بن المسيب، وعروة وابن سيرين وأبو مسعود وشريح، وسلمان الخير، وأبو هريرة، وكعب الحبر.\nوقال الحسن: لا بأس أن يتخطى رقاب الناس إِذَا كان في المسجد سعة (^١).\nوقوله: (\"ثمَّ يصلي ما كتب له\") فيه أن التنفل قبل خروج الإمام يوم الجمعة مستحب وأن النوافل المطلقة لا حد لها لقوله: \"ما كتب له\"، وفي رواية: \"ما قدر له\" (^٢).\nوقوله: \"ثمَّ ينصت إِذَا تكلم الإمام\" ووقع في بعض الروايات: \"ثمَّ أنصت\" وهو نقل الجمهور في مسلم (^٣)، ووقع في بعض الأصول: \"انتصت\" بزيادة تاء مثناة فوق، ووهمها عياض (^٤)، وليس كذلك بل لغة صحيحة، قَالَ الأزهري: قال: أنصت، وتنصت وانتصت ثلاث لغات، والإنصات: السكون (^٥)، والاستماع: الإصغاء.\n_________\n(^١) رواه عن الحسن ابن أبي شيبة ١/ ٤٧٣ (٥٤٧٨) كتاب: الأذان والإقامة، باب: في تخطي الرقاب يوم الجمعة.\n(^٢) رواها مسلم (٨٥٧) كتاب: الجمعة، باب: فضل مَن استمع وأنصت في الخطبة.\n(^٣) التخريج السابق.\n(^٤) \"إكمال المعلم\" ٣/ ٢٥٢.\n(^٥) \"تهذيب اللغة\" ٤/ ٣٥٨٢.","vol":"7","page":405},{"text":"واختلف العلماء في الكلام هل هو حرام أو مكروه كراهة تنزيه؟\nوهما قولان للشافعي: قديم وجديد (^١).\nقَالَ القاضي: قَالَ مالك وأبو حنيفة والشافعي وعامة العلماء: يجب الإنصات للخطبة (^٢)، وحكي عن الشعبي والنخعى وبعض السلف أنه لا يجب إلا إِذَا تلي فيها القرآن.\nقالَ: واختلفوا إِذَا لم يسمع الإمام هل يلزمه الإنصات كما لو سمعه؟ فقال الجمهور: يلزمه، وقال النخعي وأحمد والشافعي في أحد قوليه: لا يلزمه، ولو لغا الإمام هل يلزم الإنصات أم لا؟ فيه قولان لأهل العلم (^٣)، وفي قوله: \"إِذَا تكلم الإمام\" دليل أن الإنصات إنما هو في حال كلامه في الخطبة (^٤)، وعن أبي حنيفة: يجب الإنصات بخروج الإمام (^٥).\nوقوله: (\"إلا غفر له ما بينه وبين الجمعة الأخرى\") قيل: المراد ما بينهما من صلاة الجمعة وخطبتها إلى مثل ذَلِكَ الوقت من الجمعة الأخرى حتَّى تكون سبعة أيام سواء، وأما الثلاثة الأيام السالفة الزائدة؛ فلأجل أن الحسنة بعشر أمثالها، كما فسر في الحديث.\nقَالَ الداودي: وهذا لا يكون إلا قبل ما سمع منه عثمان وغيره في الوضوء أنه يغفر له مع آخر قطر الماء يبشرهم بالشيء ثمَّ بأكثر منه.\n_________\n(^١) انظر: \"روضة الطالبين\" ٢/ ٢٨.\n(^٢) انظر: \"المبسوط\" ٢/ ٢٨ - ٢٩، و\"المدونة\" ١/ ١٣٨ - ١٣٩ و\"الأم\" ١/ ١٨٠.\n(^٣) حكاهما القرطبي في \"المفهم\" ٣/ ١٤٣٨.\n(^٤) \"الإعلام\" ٤/ ١٤٧ - ١٤٨.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٣٨، \"المبسوط\" ٢/ ٢٩.","vol":"7","page":406},{"text":"فرع:\nإِذَا بلغ في الخطبة: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ﴾ [الأحزاب: ٥٦] صلى القوم. وقال الطحاوي: يجب عليهم أن يصلوا عليه (^١) والذي عليه عامة المشايخ أنهم ينصتوا من أولها إلى آخرها من غير أن يذكروا الله ورسوله. قَالَ ابن المنذر: وهذا أحب إليَّ (^٢).\nوعن أبي يوسف: يصلون عليه سرًّا، وهو قول مالك وأحمد وإسحاق (^٣)، وهذا كله في حق القريب من الإمام، وأما البعيد فليس فيه رواية عندهم، وكان الحكم بن زهير شيخ الحنفية ينظر في الفقه (^٤)، وأجمعوا أنه لا يتكلم بكلام الناس.\nواختلفوا في القراءة والذكر، وقال ابن قدامة: لا فرق بين القريب والبعيد أن يذكر الله ويقرأ القرآن، ويصلي عَلَى النبي ولا يرفع صوته، وله أن يذاكر بالفقه ويصلي النافلة (^٥).\n_________\n(^١) انظر: \"الفتاوى التاتارخانية\" ٢/ ٦٧.\n(^٢) \"التمهيد\" ٤/ ٤٨.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ٢٦٤، \"النوادر والزيادات\" ١/ ٤٧٥، \"الأوسط\" ٤/ ٨١، \"المغني\" ٣/ ١٩٧.\n(^٤) انظر: \"المبسوط\" ٢/ ٢٨.\n(^٥) \"المغني\" ٣/ ١٩٧.","vol":"7","page":407},{"text":"<span data-type='title' id=toc-779>٧ - باب يَلْبَسُ أَحْسَنَ مَا يَجِدُ</span>\n٨٨٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ عُمَرَ بْنَ الخَطَّابِ رَأَى حُلَّةَ سِيَرَاءَ عِنْدَ بَابِ المَسْجِدِ فَقَالَ: يَا رَسُولَ اللهِ، لَوِ اشْتَرَيْتَ هَذِهِ فَلَبِسْتَهَا يَوْمَ الجُمُعَةِ وَلِلْوَفْدِ إِذَا قَدِمُوا عَلَيْكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّمَا يَلْبَسُ هَذِهِ مَنْ لَا خَلَاقَ لَهُ فِي الآخِرَةِ\". ثُمَّ جَاءَتْ رَسُولَ اللهِ - ﷺ - مِنْهَا حُلَلٌ، فَأَعْطَى عُمَرَ بْنَ الخَطَّابِ - ﵁ - مِنْهَا حُلَّة، فَقَالَ عُمَرُ: يَا رَسُولَ اللهِ، كَسَوْتَنِيهَا وَقَدْ قُلْتَ فِي حُلَّةِ عُطَارِدٍ مَا قُلْتَ! قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنِّى لَمْ أَكْسُكَهَا لِتَلْبَسَهَا\". فَكَسَاهَا عُمَرُ بْنُ الخَطَّابِ - ﵁ - أَخًا لَهُ بِمَكَّةَ مُشْرِكًا. [٩٤٨، ٢١٠٤، ٢٦١٢، ٢٦١٩، ٣٠٥٤، ٥٨٤١، ٥٩٨١، ٦٠٨١ - مسلم: ٢٠٦٨ - فتح: ٢/ ٣٧٣]\nذكر فيه حديث ابن عمر أَنَّ عُمَرَ بْنَ الخَطَّابِ رَأى حُلَّةَ سِيَرَاءَ .. الحديث.\nهذا الحديث أخرجه هنا، وفي صلاة العيد والبيوع والهبة والجهاد (^١)، وأخرجه مسلم أيضًا (^٢)، وجعله هنا من مسند ابن عمر، وكذا مسلم في رواية والنسائي (^٣)، وفي روايته الأخرى والنسائي في الزينة من مسند عمر (^٤).\n_________\n(^١) سيأتي برقم (٩٤٨) في العيدين، باب: في العيدين والتجمل فيهما. و(٢١٠٤) في البيوع، باب: التجارة فيما يكره لبسُهُ للرجال والنساء. و(٢٦١٢) كتاب الهبة، باب: هدية ما يُكرَهُ لبسُه. و(٣٠٥٤)، كتاب: الجهاد، باب: التجمل للوفود.\n(^٢) مسلم (٢٠٦٨) في اللباس والزينة، باب تحريم استعمال إناء الذهب والفضة ..\n(^٣) مسلم (٢٠٦٨/ ٦)، والنسائي ٣/ ٩٦ كتاب الجمعة، باب: الهيئة للجمعة.\n(^٤) النسائي ٨/ ١٩٦ كتاب: الزينة، باب: ذكر النهي عن لبس السيراء. من طريق نافع عن ابن عمر بن الخطاب أنه رأى حلة. الحديث. ورواه البزار في \"مسنده\" ١/ ٢٥٢ (١٤٤).\nوقال: وهذا الحديث قد رواه غير واحد عن عبيد الله عن نافع عن ابن عمران عمر رأى حلة. ولم يقل: عن عمر إلا ابن نمير.","vol":"7","page":408},{"text":"وطرقه الدارقطني وقال: الصواب عن ابن عمر أن عمر، قَالَ: ورواه سالم بن راشد عن ابن سيرين عن أبي هريرة عن عمر، ووهم في ذكر أبي هريرة (^١).\nوقال أبو عمر: كلاهما سواء في الاحتجاج إلا أن أيوب قَالَ: عليه حلة عطارد أو لبيد، عَلَى الشك. وفي حديث سالم: من إستبرق. وفيه: ثمَّ أرسل إليه بجبة ديباج. وفيه: \"تبيعها وتصيب بها حاجتك\" (^٢).\nإِذَا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nقوله: (حلة سيراء) قَالَ صاحب \"المطالع\": حلة سيراء عَلَى الإضافة، ضبطناه عن ابن سراج ومتقني شيوخنا، وقد رواه بعضهم بالتنوين عَلَى الصفة.\nوقال الخطابي: حلة سيراء كما يقال: ناقة عشراء، يريد: أن عشراء مأخوذة من عشرة. أي: إِذَا كمل حمل الناقة عشرة أشهر سميت: عشراء (^٣).\nقَالَ صاحب \"المطالع\": وأنكره أبو مروان. قَالَ سيبويه: لم يأت فعلاء صفة، لكن اسمًا. وزعم بعضهم أنه بدل لا صفة (^٤)، وعن ابن التين: شك الراوي فقال: حريرًا وسيراء ولم أره في شرحه هنا.\n_________\n(^١) \"علل الدارقطني\" ٢/ ١٢.\n(^٢) \"التمهيد\" ١٤/ ٢٤٠. والحديث رواه أبو داود (٤٠٤١) كتاب: اللباس، باب: ما جاء في لبس الحرير.\n(^٣) \"أعلام الحديث\" ١/ ٥٧٥.\n(^٤) \"الكتاب\" ٤/ ٢٥٧.","vol":"7","page":409},{"text":"والحلة: ثوبان غير لفقين: رداء وإزار، برد أو غيره، سميا بذلك؛ لأن كلًّا منهما يحل عَلَى الآخر.\nوقال الخليل: لا يقال: حلة لثوب واحد (^١). وقال أبو عبيد: الحلل برود اليمن (^٢).\nوقال بعضهم: لا يقال حتَّى تكون جديدة، يحلها عن طيها. وقال ابن الأثير: الحلة من الثياب واحد الحلل، والحلة: إزار ورداء من جنس واحد، ولا تسمى حلة حتَّى تكون من ثوبين (^٣).\nوالسيراء: بكسر السين وفتح الياء المثناة تحت والمد، وفيه أقوال: أحدها: الحرير الصافي، فمعناه: حلة حرير. قاله صاحب \"المطالع\".\nثانيها: وشيء من حرير. قاله مالك، وقال الخليل (^٤) والأصمعي: المخططة بالحرير. قَالَ ابن الأنباري: والسيراء أيضًا: الذهب. وقيل: نبت ذو ألوان وخطوط ممتدة، كأنها السيور، ويخالطها الحرير.\nوفي كتاب أبي حنيفة: هي نبت، وهي أيضًا ثياب من ثياب اليمن.\nوقال الخطابي: المضلعة بالحرير، وسميت سيراء لما فيها من الخطوط التي تشبه السيور (^٥).\nوتبعه ابن التين مقتصرًا عليه. وفي \"الصحاح\": برود فيها خطوط صفر (^٦).\n_________\n(^١) \"العين\" ٣/ ٢٨.\n(^٢) \"غريب الحديث\" ١/ ١٣٩.\n(^٣) \"النهاية في غريب الحديث\" ١/ ٤٣٢ - ٤٣٣.\n(^٤) \"العين\" ٧/ ٢٩١.\n(^٥) \"أعلام الحديث\" ١/ ٥٧٥.\n(^٦) \"الصحاح\" ٢/ ٦٩٢.","vol":"7","page":410},{"text":"وفي \"المحكم\": قيل: هو ثوب مسير فيه خطوط تعمل من القز، وقيل: من ثياب اليمن (^١). وفي \"الجامع\": قيل: هي ثياب يخالطها حرير.\nوفي \"العين\" (^٢): يخالطها حرير، يقال: سيرت الثوب والسهم: جعلت فيه خطوطًا، ولم يذكر ابن بطال غيره (^٣).\nوقال ابن الأثير: البرد إِذَا كان فيه خطوط صفر، قاله في \"شرح المسند\" (^٤) تبعًا \"للصحاح\" كما سلف، وقال في \"النهاية\": نوع من البرود يخالطه حرير كالسيور، فهو فعلاء من السير القد (^٥)، وهو ما في \"المغيث\" (^٦).\nوقال أبو عمر: أهل العلم يقولون: إنها كانت حلة من حرير. وجاء في البخاري ومسلم: من إستبرق، وهو الحرير الغليظ (^٧).\nوقال الداودي: هو رقيق الحرير، وأهل اللغة عَلَى خلافه، وأصله فارسي: إستبره، فرد: إستبرق. ذكرها في \"الصحاح\" في فصل: الباء من حرف القاف (^٨).\nعَلَى أن الهمزة والسين والتاء زوائد، ثمَّ ذكرها في حرف السين والراء، وذكرها الأزهري عَلَى أن الهمزة وحدها زائدة، وقال: أصلها بالفارسية: استقره، وقال: إنها وأمثالها من الألفاظ حروف عربية وقع فيها وفاق بين العجمية والعربية (^٩).\n_________\n(^١) \"المحكم\" ٨/ ٣٧٨.\n(^٢) \"العين\" ٧/ ٢٩١.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٨٦.\n(^٤) \"الشافي شرح مسند الشافعي\" ٢/ ١٧٤.\n(^٥) \"النهاية\" ٢/ ٤٣٣.\n(^٦) \"المجموع المغيث\" ٢/ ١٦٢.\n(^٧) \"التمهيد\" ١٤/ ٢٤٠.\n(^٨) \"الصحاح\" ٤/ ١٤٥٠.\n(^٩) \"تهذيب اللغة\" ١/ ١٥٩.","vol":"7","page":411},{"text":"قَالَ الجوهري: تصغيره: أبيرق (^١).\nوفي أخرى: من ديباج أو خز. وفي رواية: حلة سندس (^٢). وكلها دالة عَلَى أنها كانت حريرًا محضًا، وهو الصحيح؛ لأنها هي المحرمة، وأما المختلط من الحرير وغيره فلا يحرم إلا إِذَا كان أكثر وزنًا. قُلْتُ: يجوز أن تكون كذلك وفي النسائي.\nالثاني: في \"صحيح مسلم\": رأى عمر عطاردًا التميمي يقيم بالسوق حلة سيراء (^٣).\nوفي البخاري في موضع آخر: رأى عَلَى رجل من آل عطارد قباء ديباج أو حرير (^٤)، وقد أسلفناه عَلَى الشك، حلة عطارد أو لبيد.\nوعطارد هو ابن حاجب بن زرارة التميمي، لَهُ وفادة في طائفة من وجوه تميم فأسلموا، وذلك في سنة تسع، وقيل: عشر. والأول أصح، وكان سيدًا في قومه، وهو الذي أهدى لرسول الله - ﷺ - ثوب ديباج كان كساه إياه كسرى، تعجب منه الصحابة، فقال - ﷺ -: \"لمناديل سعد بن معاذ في الجنة خير من هذِه\" (^٥)، ولما ادعت سجاح التميمية النبوة تبعها ثمَّ أسلم وحسن إسلامه، وله في سجاح لما كذبت:\nأضحت نبيتنا أنثى نطيف بها … وأصبحت أنبياء الله ذكرانا\nفلعنة الله رب الناس كلهم … على سجاح ومن بالإفك أغرانا (^٦)\n_________\n(^١) انظر المصدر السابق.\n(^٢) رواها النسائي ٨/ ١٩٨.\n(^٣) رقم (٢٠٦٨) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة.\n(^٤) سيأتي برقم (٢٦١٩) كتاب: الهبة، باب: الهدية للمشركين.\n(^٥) سيأتي برقم (٢٦١٥) كتاب: الهبة، باب: قبول هدية من المشركين.\n(^٦) انظر ترجمته في: \"معرفة الصحابة\" ٤/ ٢٢٥٣ (٢٣٦٥). و\"الاستيعاب\" ٣/ ٣١٠ (٢٠٥٦). و\"الإصابة\" ٢/ ٤٨٣ (٥٥٦٦). و\"أسد الغابة\" ٤/ ٤٢ (٣٦٧٩).","vol":"7","page":412},{"text":"الثالث:\nقوله: (فكساها عمر أخا له بمكة مشركًا). هكذا في الصحيحين، وفي رواية للبخاري: أرسل بها عمر إلى أخ له من أهل مكة قبل أن يسلم. وهذا يدل عَلَى إسلامه بعد ذلك، وفي النسائي و\"صحيح أبي عوانة\": فكساها أخا له من أمه مشركًا (^١).\nوبخط الحافظ الدمياطي عَلَى البخاري: قيل: اسمه عثمان بن حكيم السلمي، وليس بأخ له، إنما أخوه لأمه زيد بن الخطاب لا عمر بن الخطاب، وأخته خولة بنت حكيم زوج عثمان بن مظعون، وأم سعيد بن المسيب بنت عثمان بن حكيم.\nالرابع:\nقوله: (فلبستها يوم الجمعة، وللوفد). وفي رواية للبخاري: للعيد والوفود (^٢).\nوفي رواية الشافعي عن مالك: الوفود (^٣) وهو جمع وقد، والوفد: جمع وافد، وهو اسم جنس، وهو القادم رسولًا أو زائرًا أو منتجعًا أو مسترفدًا.\nالخامس:\nقوله: (\"إنما يلبس هذِه من لا خلاق لَهُ في الآخرة\") وفي رواية: \"إنما يلبس الحرير\" (^٤).\n_________\n(^١) \"سنن النسائي\" ٨/ ١٩٦ - ١٩٧، كتاب: الزينة، باب: ذكر النهي عن لبس السيراء، \"مسند أبي عوانة\" ٥/ ٢٢٤ (٨٤٨٩).\n(^٢) سيأتي برقم (٩٤٨) كتاب: العيدين، باب في العيدين والتجمل فيهما.\n(^٣) \"مسند الشافعي\" ١/ ٦٢.\n(^٤) سيأتي برقم (٦٠٨١) كتاب: الأدب، باب: من تجمل للوفود.","vol":"7","page":413},{"text":"والخلاق: النصيب من الخير والحظ. وقيل: الحرمة. وقيل: الدين.\nفعلى الأول هو محمول عَلَى الكفار بخلاف الآخرين.\nالسادس: في أحكامه:\nفيه ما ترجم له، وهو: لبس أحسن ما يجد. فإن سكوته - ﷺ - يدل عَلَى مشروعية تجمل الإنسان للجمعة والوفود ومجامع المسلمين الذي يقصدونها؛ لإظهار جمال الإِسلام، والإغلاظ عَلَى العدو، وكان ذَلِكَ عند عمر مقررًا -أعني: التجمل- فلذا قاله.\nوفي \"مسند أحمد\" من حديث أبي أيوب مرفوعًا: \"من اغتسل يوم الجمعة ولبس أحسن ثيابه ثمَّ خرج وعليه السكينة\" (^١) الحديث.\nوفي ابن أبي شيبة -بإسناد عَلَى شرط الصحيح- من حديث أبي سعيد: \"إن من الحق عَلَى المسلم إِذَا كان يوم الجمعة السواك، وأن يلبس من صالح ثيابه، وأن يتطيب بطيب إن كان\" (^٢) وعن ابن عمر أنه كان يغتسل للجمعة، ويلبس من أحسن ثيابه (^٣).\nوفي بلاغات مالك عن يحيى بن سعيد أنه - ﷺ - قَالَ: \"ما عَلَى أحدكم لو اتخذ ثوبين لجمعته سوى ثوبي مهنته\" (^٤)\nورواه أبو داود عن ابن سلام مرفوعًا، (^٥) وابن ماجه عن عائشة\n_________\n(^١) \"المسند\" ٥/ ٤٢١.\n(^٢) \"المصنف\" ١/ ٤٨٠ (٥٥٤١) كتاب: الصلوات، باب: من كان يأمر بالطيب.\n(^٣) \"المصنف\" ١/ ٤٨١ (٥٥٤٩) كتاب: الصلوات، باب: في الثياب النظاف والزينة لها.\n(^٤) \"الموطأ\" ص ٨٩.\n(^٥) \"سنن أبي داود\" (١٠٧٨) كتاب: الصلاة، باب: اللبس للجمعة. وقال الألباني في \"صحيح أبي داود\" (٩٨٩): إسناده صحيح، وصححه عبد الحق الإشبيلي.","vol":"7","page":414},{"text":"مرفوعًا (^١)، وروي من حديث جابر أيضًا لكن بإسناد ضعيف (^٢).\nوروى أبو جعفر محمد بن علي بن الحسين أنه - ﷺ - كان يلبس برده الأحمر يوم الجمعة، وأحسن ثيابه، وكذلك في العيدين (^٣).\nقَالَ عبد الرحمن بن أبي ليلى: أدركت أصحاب بدر وأصحاب الشجرة إِذَا كان يوم الجمعة لبسوا أحسن ثيابهم، وإذا كان عندهم طيب مسوا منه ثمَّ راحوا إلى الجمعة (^٤).\nوعن مجاهد: البس أفضل ثيابك يوم الجمعة. وعن معاوية بن قرة قَالَ: أدركت ثلاثين من مزينة إِذَا كان يوم الجمعة اغتسلوا ولبسوا من أحسن ثيابهم وتطيبوا (^٥).\n_________\n(^١) \"سنن ابن ماجه\" (١٠٩٦) كتاب: إقامة الصلاة، باب: ما جاء في الزينة يوم الجمعة. وصححه الألباني في \"صحيح ابن ماجه\".\n(^٢) رواه ابن أبي شيبة ١/ ٤٨١ (٥٥٥١ - ٥٥٥٢) كتاب: الصلوات، باب: في الثياب النظاف والزينة لها.\nوفي إسناده موسى بن عبيدة بن نشيط، أبو عبد العزيز الربذي، قال البخاري عن أحمد: منكر الحديث. وقال علي بن المديني عن يحيى القطان: كنا نتقيه تلك الأيام. وقال يحيى بن معين: ليس بشيء. وعنه قال: مدني ضعيف، لا يحتج بحديثه. وقال أبو زرعة: ليس بقوي الحديث. وقال أبو حاتم: منكر الحديث.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٢٩١ (١٢٤٢). \"الجرح والتعديل\" ٨/ ١٥١ (٦٨٦). و\"الكامل\" لابن عدي ٨/ ٤٤ (١٨١٣). \"تهذيب الكمال\" ٢٩/ ١٠٤ (٦٢٨٠).\n(^٣) رواه ابن أبي شيبة ١/ ٤٨١ (٥٥٤٨) كتاب: الصلوات، باب: في الثياب النظاف.\nوالبيهقي ٣/ ٢٨٠ كتاب: صلاة العيدين، باب: الزينة للعيد.\n(^٤) رواه ابن أبي شيبة ١/ ٤٨١ (٥٥٥٠).\n(^٥) رواهما ابن أبي شيبة ١/ ٤٨١ (٥٥٤٥، ٥٥٤٦) كتاب: الصلوات، باب: من كان يأمر بالطيب.","vol":"7","page":415},{"text":"وفي \"صحيح ابن حبان\" عن أبي سعيد وأبي هريرة مرفوعًا: \"من اغتسل يوم الجمعة واستن، ومس من طيب إن كان عنده، ولبس من أحسن ثيابه\". وفيه: \"كانت كفارة لما بينها وبين الجمعة التي قبلها\" (^١).\nوفيه: عرض المفضول عَلَى الفاضل والتابع عَلَى المتبوع، ما يحتاج إليه من مصالحه التي قد لا يذكرها.\nوفيه: إباحة الطعن عَلَى مستحقه.\nوفيه: المنع من الحرير.\nقَالَ القرطبي: اختلف الناس فيه، فمن مانع ومن مجوز عَلَى الإطلاق، وجمهور العلماء عَلَى منعه للرجال وإباحته للنساء، لما في هذا الحديث وما في بابه وقد صح أنه - ﷺ - قَالَ: \"شققها خُمرًا بين نسائك\" (^٢).\nوصح من حديث عَلَي أنه والذهب حرام عَلَى ذكورِ أمتي حل لإناثها (^٣).\n_________\n(^١) \"صحيح ابن حبان\" ٧/ ١٦ - ١٧ (٢٧٧٨) كتاب: الصلاة، باب: صلاة الجمعة.\n(^٢) \"المفهم\" ٥/ ٣٨٦، والحديث رواه مسلم (٢٠٦٨) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة.\n(^٣) رواه أبو داود (٤٠٥٧) كتاب: اللباس، باب: في الحرية للنساء، والنسائي ٨/ ١٦٠ - ١٦١ كتاب: الزينة، باب: تحريم الذهب على الرجال، وابن ماجه (٣٥٩٥) كتاب: اللباس، باب: لبس الحرير والذهب للنساء. بلفظ: أخذ رسول الله - ﷺ - حريرًا بشماله وذهبًا بيمينه ثم رفع بهما يديه فقال: \"إن هذين حرام على ذكور أمتي حل لإناثها\".\nوأحمد ١/ ٩٦، ١١٥، وأبو يعلى ١/ ٢٣٥ (٢٧٢)، ١/ ٢٧٣ - ٢٧٤ (٣٢٥)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٥٠، وابن حبان في \"صحيحه\" ١٢/ ٢٤٩ - ٢٥٠ (٥٤٣٤) كتاب: اللباس وآدابه، والبيهقي ٢/ ٤٢٥ كتاب: الصلاة، باب: الرخصة في الحرير والذهب للنساء، والضياء في \"الأحاديث المختارة\" =","vol":"7","page":416},{"text":"وحسنه ابن المديني، وقال أبو عمر: لا يختلفون في الثوب المصمت الحرير الصافي الذي لا يخالطه غيره؟ أنه لا يحل للرجال لبسه (^١).\nفأما العلم في الثوب وسداه فلا بأس به.\nوأجمعوا عَلَى أن لباس الحرير للنساء جائز، وكذلك التحلي بالذهب، لا يختلفون في ذَلِكَ للنساء، واختلفوا في الثوب الذي يخالطه الحرير، وسيأتي لذلك زيادة في بابه إن شاء الله تعالى.\nوفيه: جواز البيع والشراء عَلَى أبواب المساجد كما قَالَ أبو عمر (^٢) وفي أبي داود أنه أخذها فأتى بها النبي - ﷺ - فقال: ابتع هذِه (^٣).\nوفيه: مباشرة الصالحين والفضلاء البيع والشراء.\nوفيه: جواز تملك ما لا يجوز لبسه له. وجواز هديته وتحصيل المال منه، وقد جاء: \"لتصيب بها مالا\" (^٤).\nوفيه: ما كان عليه - ﷺ - من السخاء وصلة الإخوان والأصحاب بالعطاء.\nوفيه: صلة الأقارب والإحسان إليهم. وجواز الهدية إلى الكافر.\nوعليه بوب البخاري أيضًا، وإهداء الثياب الحرير للرجال؛ لأنها\n_________\n= (٥٨٨، ٥٨٩)، ٢/ ٢٣٤ (٦١٣).\nوقال الألباني في \"صحيح ابن ماجه\" (٢٨٩٦): صحيح.\n(^١) \"التمهيد\" ١٤/ ٢٤٠، وانظر: \"المفهم\" ٥/ ٣٨٦.\n(^٢) \"التمهيد\" ١٤/ ٢٦١.\n(^٣) أبو داود (١٠٧٧).\n(^٤) سيأتي برقم (٦٠٨١) كتاب: الأدب، باب من تجمل للوفود، ومسلم (٢٠٦٨) كتاب: اللباس والزينة.","vol":"7","page":417},{"text":"لا تتعين للبسهم، فإن قُلْتَ: يؤخذ منه عدم مخاطبة الكفار بالفروع حيث كساه عمر إياه. قُلْتُ: لا، فإنه ليس فيه الإذن فيه، وإنما فيه الهدية إلى الكافر، وقد بعث الشارع ذَلِكَ إلى عمر وعلي وأسامة، ولم يلزم منه إباحة لبسها لهم، بل صرح - ﷺ - بأنه إنما أعطاه؛ لينتفع بها بغير اللبس.","vol":"7","page":418},{"text":"<span data-type='title' id=toc-780>٨ - باب السِّوَاكِ يَومَ الجُمُعَةِ</span>\nوَقَالَ أَبُو سَعِيدِ، عَنِ النَّبِيِّ - ﷺ -: يَسْتَنُّ. [انظر: ٨٥٨]\n\n٨٨٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي -أَوْ عَلَى النَّاسِ- لأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ صَلَاةٍ\". [٧٢٤٠ - مسلم: ٢٥٢ - فتح: ٢/ ٣٧٤]\n\n٨٨٨ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ قَالَ: حَدَّثَنَا شُعَيْبُ بْنُ الحَبْحَابِ، حَدَّثَنَا أَنَسٌ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ\". [فتح: ٢/ ٣٧٤]\n\n٨٨٩ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ وَحُصَيْنٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَشُوصُ فَاهُ. [انظر: ٢٤٥ - مسلم:٢٥٥ - فتح: ٢/ ٣٧٥]\nذكر فيه حديثًا معلقًا، وثلاثة أحاديث مسندة، قَالَ: وَقَالَ أَبُو سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -: يَسْتَنُّ.\nوهذا التعليق سلف في باب الطيب مسندًا (^١).\nثمَّ ذكر حديث عبد الله بن يوسف، ثنا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ \"لَوْلَا أَنْ أَشُقَّ عَلَى أَمَّتِي -أَوْ عَلَى النَّاسِ- لأَمَرْتُهُمْ بِالسِّوَاكِ عند كُلِّ صَلَاةٍ\". هذا الحديث رواه عن أبي هريرة جعفر بن ربيعة بلفظ: \"عَلَى أمتي لأمرتهم بالسواك\" (^٢).\nوفي حديث مالك: \"مع كل صلاة\"، وفي رواية النسائي عن قتيبة عن مالك (^٣).\n_________\n(^١) سبق برقم (٨٨٠) كتاب: الجمعة.\n(^٢) سيأتي برقم (٧٢٤٠) كتاب: التمني، باب: ما يجوز من اللو.\n(^٣) \"سنن النسائي\" ١/ ١٢ كتاب: الطهارة.","vol":"7","page":419},{"text":"وزعم أبو عمر أن رواية عبد الله بن يوسف وجماعات: \"لولا أن أشق عَلَى المؤمنين -أو عَلَى الناس- لأمرتهم بالسواك \" وزاد معن: \"عند كل صلاة\" وكذا قَالَ قتيبة، ولم يقل: \"أو عَلَى الناس\" كل هذا قد روي عن مالك، عن أبي الزناد (^١).\nوكذا ذكر أبو العباس أحمد بن طاهر الداني في \"أطراف الموطأ\"، وذكر أنه في \"الموطأ\" في آخر الطهارة مختصر ليس فيه تحديد، ثم ذكر أن في آخر \"الموطأ\" أن أبا هريرة قال: لولا أن يشق عَلى أمته لأمرهم مع كل وضوء (^٢). وأنه موقوف عند يحيى بن يحيى وطائفة، ورفعه مطرف وجماعة عن مالك، وذكر أن رواية معن ومطرف وجويرية: \"مع كل صلاة\" (^٣).\nوذكر الدارقطني في \"الموطآت\" أن يوسف ومحمد بن يحيى قالا كما في الكتاب: \"عَلَى أمتي، أو عَلَى الناس\" وقال معن: \"عَلَى المؤمنين، أو عَلَى الناس\" زاد معن: \"عند كلل صلاة\".\nوادعى ابن التين أنه ليس في هذا الحديث في \"الموطأ\": \"مع كل صلاة\" ولا قوله: \"أو عَلَى الناس\" وقد ظهر لك خلافه، وفي الباب عن سبعة عشر صحابيًّا ذكرهم الترمذي (^٤).\n_________\n(^١) \"التمهيد\" ١٨/ ٢٩٩.\n(^٢) \"الموطأ\" ص ٦٤.\n(^٣) \"الإيماء إلى أطراف الموطأ\" ٣/ ٣٤٦ - ٣٤٧.\n(^٤) عدهم الترمذي بعد حديث (٢٢). قال: وفي الباب عن أبي بكر الصديق وعلي وعائشة وابن عباس وحذيفة وزيد بن خالد وأنس وعبد الله بن عمرو وابن عمر وأم حبيبة وأبي أمامة وأبي أيوب وتمام بن عباس وعبد الله بن حنظلة وأم مسلمة وواثلة بن الأسقع وأبي موسى، انظر تخريج الحديث من هذِه الطرق وزيادات في الإمام لابن دقيق العيد ٤/ ٣٥١ - ٣٧٩، و\"البدر المنير\" ١/ ٦٩٨ - ٧٢٢، ٢/ ٣٩ - ٥٤ و\"تلخيص الحبير\" ١/ ٦٢ وما بعدها و\"الإرواء\" (٧٠).","vol":"7","page":420},{"text":"إِذَا عرفت ذَلِكَ فالكلام عليه من أوجه:\nالأول:\nالاستدلال بهذا الحديث مطابق؛ لأنه إِذَا ثبت السواك في غيرها من الصلوات فهي مع الندب إلى الاغتسال لها وإحسان الهيئة أولى بالسواك، ويحتمل أن يكون مراده كما نبه عليه ابن المنير (^١). ما هو منطوق به في حديث أبي سعيد الذي علقه في أوّل هذا الباب، وقد أسنده في باب: الطيب للجمعة كما سلف (^٢)، وأن مراده من حديث الباب: مع كل صلاة، وصلاة الجمعة صلاة فتدخل تحت ذلك، ثم ساق في الباب غيره كما ستعلمه استطرادًا في السواك مطلقًا.\nالثاني:\nمعنى: \"لولا أن أشق\": لولا أن أحرجهم. وقد أسلفنا عن ابن حزم أن السواك فرضٌ يوم الجمعة، وهو من جموده (^٣).\nقال الإمام الشافعي: لو كان واجبًا لأمرهم به، شق أو لم يشق (^٤).\nالثالث: في أحكامه:\nفيه: أن الأمر للوجوب، وأن المندوب ليس مأمورًا به. وشرعية\n_________\n(^١) \"المتواري\" ص ١٠٨.\n(^٢) سلف برقم (٨٥٨).\n(^٣) قال ابن حجر ﵀: قال الشيخ أبو حامد وتبعه الماوردي عن إسحاق بن راهويه قال: هو واجب لكل صلاة، فمن تركه عامدًا بطلت صلاته. \"فتح الباري\" ٢/ ٣٧٦.\nوقال ابن رجب ﵀:\nقيل: إنه لا يصح عنه. \"فتح الباري\" ٨/ ١٢٣.\n(^٤) انظر: \"الأم\" ١/ ٢٣.","vol":"7","page":421},{"text":"السواك للفرض والنفل، وجواز الاجتهاد للشارع فيما لم يرد فيه نص، وما كان عليه من الرفق بأمته، وأنه لا كراهة فيه للصائم بعد الزوال، وعليه بوب النسائي (^١).\n\"وإباحة السواك في المسجد؛ لأن (عند) تقتضي الظرف حقيقة فيقتضي استحبابه بحضرة كل صلاة وعندها، وعند بعض المالكية كراهته في المسجد لاستقزاره، والمسجد منزه عنها (^٢).\nوأن الأمر للتكرار؛ لأن الحديث دال على كون المشقة مانعة من الأمر بالسواك، ولا مشقة في وجوبه مرة لمسمى السواك مع عدم الكلفة أو قلتها، وإنما المشقة في التكرار مع الوجوب، فلو لم يكن الأمر للتكرار لما كانت المشقة مانعة؛ لأنه ممتنع كون المشقة مانعة ولا مشقة، لكن المشقة مانعة من الوجوب فالأمر للتكرار.\nقال المهلب: وفيه أن السنن والفضائل ترتفع عن الناس إذا خشي منها الحرج عليهم، وإنما أكد في السواك لمناجاة الرب وتلقي الملائكة لتلك المناجاة، فلزم تطهير النكهة، وتطيب الفم (^٣).\nالحديث الثاني:\nحديث أنس مرفوعًا: \"أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ\".\nوهو من أفراده، ومعناه: أكثرت عليكم، وحقيقٌ أن أفعل، وحقيقٌ عليكم أن تسمعوا وتطيعوا دون الإكثار، وشيخه فيه أبو معمر عبد الله بن عمرو المقعد\n_________\n(^١) \"سنن النسائي\" ١/ ١٢ كتاب: الطهارة.\n(^٢) انظر: \"مواهب الجليل\" ١/ ٣٨٣.\n(^٣) انظر \"شرح ابن بطال\" ٢/ ٤٨٦.","vol":"7","page":422},{"text":"الثالث:\nحديث أبي وائل شقيق بن سلمة عن حذيفة: كَانَ النَّبِىُّ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَشُوصُ فَاهُ بالسواك.\nوقد سلف في باب: السواك، من باب: الطهارة (^١) ويحتمل أن يكون قيامه لأجل الصلاة فتؤخذ الجمعة من باب أولى.\n_________\n(^١) سبق برقم (٢٤٥) كتاب: الوضوء.","vol":"7","page":423},{"text":"<span data-type='title' id=toc-781>٩ - باب مَنْ تَسَوَّكَ بِسِوَاكِ غَيِرْهِ</span>\n٨٩٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: قَالَ هِشَامُ بْنُ عُرْوَةَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ ﵂ قَالَتْ: دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ، وَمَعَهُ سِوَاكٌ يَسْتَنُّ بِهِ، فَنَظَرَ إِلَيْهِ رَسُولُ اللهِ - ﷺ -، فَقُلْتُ لَهُ أَعْطِنِي هَذَا السِّوَاكَ يَا عَبْدَ الرَّحْمَنِ. فَأَعْطَانِيهِ، فَقَصَمْتُهُ ثُمَّ مَضَغْتُهُ، فَأَعْطَيْتُهُ رَسُولَ اللهِ - ﷺ - فَاسْتَنَّ بِهِ وَهْوَ مُسْتَسْنِدٌ إِلَى صَدْرِي. [١٣٨٩، ٣١٠٠، ٣٧٧٤، ٤٤٣٨، ٤٤٤٦، ٤٤٤٩، ٤٤٥٠، ٤٤٥١، ٥٢١٧، ٦٥١٠ - مسلم: ٢٤٤٣ - فتح: ٢/ ٣٧٧]\nذكر في حديث عَائِشَةَ قَالَتْ: دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ وَمَعَهُ سِوَاكٌ .. الحديث\nوقد ذكره البخاري هنا وفي الخمس والمغازي، ومرضه - ﷺ -، وفضل عائشة (^١)، وأخرجه مسلم فيه (^٢).\nوقولها: (ومعه سواك يستن به) وفي أخرى للبخاري تأتي في وفاته: سواك رطب يستن به.\nفأبده رسول الله - ﷺ - بصره (^٣) وفي يده جريدة رطبة (^٤).\nوقولها: (فقصمته) روي بالصاد المهملة والمعجمة (^٥)، قال صاحب \"المطالع\": والإهمال لأكثرهم.\n_________\n(^١) سيأتي برقم (٣١٠٠) كتاب: فرض الخمس، باب: ما جاء في بيوت أزواج النبي - ﷺ - وما نسب من البيوت إليهن، و(٤٤٣٨، ٤٤٤٦، ٤٤٤٩، ٤٤٥٠، ٤٤٥١) كتاب: المغازي، باب: مرض النبي - ﷺ - ووفاته.\n(^٢) مسلم (٢٤٤٣) كتاب: فضائل الصحابة، باب: في فصل عائشة ﵂.\n(^٣) يأتي برقم (٤٤٣٨).\n(^٤) يأتي برقم (٤٤٥١).\n(^٥) ورد بهامش الأصل: إذا كان بالمهملة تكون مفتوحة وإذا كان بالمعجمة تكون مكسورة وهو الأصح (....) كلام المؤلف.","vol":"7","page":424},{"text":"وادعى ابن الجوزي أن الإعجام أصح، وكذا ذكرها ابن الأثير (^١).\nوقال ابن التين: ضبط بالصاد المهملة وبالقاف، وبالفاء أيضًا، وكله يصح في المعنى؛ لأن الفضم -بالفاء- الكسر، قال: وصوابه القاف والصاد المهملة، قال: وكذا رويناه. قال: وقد يصح بالمعجمة؛ لأنه الأكل بأطراف الأسنان، فكأنها أخذته بأطراف أسنانها. وقال ثعلب: قضمت الدابة شعيرها بكسر ثانيه تقضم.\nوحكى الليثي عن ثابت وابن طلحة: قضمت بالفتح ولم أره لغيرهما.\nوفيه من الأحكام: طهارة ريق ابن آدم، وعن النخعي: نجاسة البصاق، والاستنان بالرطب؛ لئلا يجرح.\nوقال بعض الفقهاء: إن الأخضر لغير الصائم أحسن (^٢). وإصلاح السواك وتهيئته، والاستياك بسواك الغير، والعمل مما يفهم عند الإشارة والحركات.\n_________\n(^١) \"النهاية في غريب الحديث\" ٤/ ٧٨، ٨٧.\n(^٢) انظر: \"التفريع\" ١/ ٣٠٨، \"الذخيرة\" ٢/ ٥٠٨.","vol":"7","page":425},{"text":"<span data-type='title' id=toc-782>١٠ - باب مَا يُقرَأُ فِي صَلَاةِ الفَجْرِ يَومَ الجُمُعَةِ</span>\n٨٩١ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ -هُوَ ابْنُ هُرْمُزَ- عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ فِي الجُمُعَةِ فِي صَلَاةِ الفَجْرِ: ﴿الم (١) تَنْزِيلُ﴾ [السجدة: ١، ٢] وَ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ [الإنسان: ١]. [١٠٦٨ - مسلم: ٨٨٠ - فتح: ٢/ ٣٧٧]\nذكر فيه حديث أبي هريرة قَالَ: كَانَ رسول الله - ﷺ - يَقْرَأُ في الفجر يوم الجُمُعَةِ: ﴿الم (١) تَنْزِيلُ﴾ [السجدة: ١، ٢] و﴿هَلْ أَتَى عَلَى الإِنْسَانِ﴾ [الإنسان:١]. رواه عن أبي نعيم، ثنا سفيان، عن سعيد بن إبراهيم، عن عبد الرحمن بن هرمز، عن أبي هريرة. وفي بعض النسخ بدل (أبي نعيم): (محمد بن يوسف)، وعليه ضبة، وما أسلفناه هو ما في أصل الدمياطي بخطه في الحاشية: ومحمد بن يوسف. وذكر خلف في \"أطرافه\" أن البخاري رواه عنهما في الصلاة، وعلى الحاشية لم أجد حديث محمد ولا ذكره الدمشقي، وأما أبو نعيم فأورده كما سقناه، وقال في سفيان الثوري. ثم قال: رواه البخاري عن أبي نعيم، ورواه الإسماعيلي من طريق جماعة منهم: أبو نعيم، فلم يذكر منهم محمد بن يوسف.\nوأخرجه مسلم عن زهير، عن وكيع، عن سفيان (^١)، وأخرجه من حديث ابن عباس أيضًا (^٢)، وفي \"شريعة البخاري\" (^٣) من حديث أبان، عن سعيد بن جبير، عن ابن عباس قال: غدوت على النبي - ﷺ - يوم الجمعة في صلاة الفجر فقرأ سورة من المئين في الركعة الأولى\n_________\n(^١) مسلم (٨٨٠/ ٦٥).\n(^٢) مسلم (٨٧٩).\n(^٣) جاء في \"فتح الباري\" ٢/ ٣٧٩، \"عمدة القاري\" ٥/ ٢٦٩: \"شريعة ابن أبي داود\".","vol":"7","page":426},{"text":"فيها سجدة، فسجدت، ثم غدوت عليه من الغد فقرأ في الركعة الأخيرة سورة من المئين فيها سجدة فسجد.\nوسقط سعد بن إبراهيم في رواية أبي الحسن وأُلْحِقَ ولابد منه، والقراءة بهاتين السورتين أخرجه ابن ماجه من حديث سعد بن أبي وقاص (^١).\nوفي \"الطبراني الصغير\": حدثنا محمد بن بشر، ثنا دحيم، ثنا الوليد بن مسلم، حَدَّثَنِي ثور بن يزيد، عن عمرو بن قيس، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله مرفوعًا بزيادة: يديم ذلك ثم قال: لم يروه عن عمرو إلا ثور، ولا عن ثور إلا الوليد، تفرد به دحيم، ولا كتبناه إلا عن ابن بشر (^٢).\nقلت: وهو فائدة جليلة فارحل إليها.\nإذا تقرر ذلك فذهب أكثر العلماء -كما حكاه عنهم ابن بطال- إلى القول بهذا الحديث، روي ذلك عن علي وابن عباس، وأجازوا أن يقرءوا بسورة فيها سجدة في الفجر يوم الجمعة، واستحبه النخعي وابن سيرين (^٣) وهو قول الكوفيين والشافعي وأحمد وإسحاق، وقالوا: هو سنة.\nواختلف قول مالك في ذلك، فروى ابن وهب عنه أنه لا بأس أن\n_________\n(^١) \"سنن ابن ماجه\" (٨٢٢) كتاب: إقامة الصلاة، باب: القراءة في صلاة الفجر يوم الجمعة.\n(^٢) \"المعجم الصغير\" ٢/ ١٧٨ - ١٧٩ (٩٨٦).\n(^٣) روى هذِه الآثار ابن أبي شيبة ١/ ٤٧٠ - ٤٧١. كتاب: الصلوات، باب: من كان يستحب أن يقرأ في الفجر يوم الجمعة بسورة فيها سجدة. وابن المنذر في \"الأوسط\" ٤/ ١٢٧.","vol":"7","page":427},{"text":"يقرأ الإمام بالسجدة في الفريضة، وروى عنه أشهب أنه كره للإمام ذلك إلا أن يكون من خلفه قليل لا يخاف أن يخلط عليهم (^١).\nوروى ابن أبي شيبة -بإسناد جيد- عن أبي حمزة الأعور، عن إبراهيم أنه صلى بهم يوم الجمعة الفجر فقرأ بهم، ﴿كهيعص (١)﴾ [مريم: ١] (^٢). وعن علي أنه قرأ في الفجر يوم الجمعة بسورة الحشر وسورة الجمعة (^٣).\nومذهب الكوفيين كراهة قراءة شيء من القرآن موقتة بشيء من الصلوات، وأن يقرأ سورة السجدة، و﴿هَلْ أَتَى﴾ في الفجر في كلِّ جمعة، وذلك لما فيه من هجران باقي القرآن، وليس فيه مهجور. وإيهام تفضيل بعضه على بعض، وكلام الله في الحقيقة سواء، لقيامه بذات الله وشرفه بها.\nقال الطحاوي: معناه إذا رآه حتمًا واجبًا لا يجزي غيره أو رأى القراءة بغيرها مكروهة، أما لو قرأها في تلك الصلاة تبركًا أو تأسيًا بالشارع أو لأجل التيسير فلا كراهة، وفي \"المحيط\" من كتبهم: بشرط أن يقرأ غير ذلك أحيانًا؛ لئلا يظن الجاهل أنه لا يجوز غيره (^٤)، وقال المهلب: القراءة في الصلاة محمولة على قوله:\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٨٧.\nوانظر: \"حلية العلماء\" ٢/ ٩٤، \"روضة الطالبين\" ١/ ٢٤٨، \"الكافي\" ١/ ٥٠٩ - ٥١٠، \"المبدع\" ٢/ ١٦٥، \"الذخيرة\" ٢/ ٤١٥.\n(^٢) \"المصنف\" ١/ ٤٧١ (٥٤٥٠).\n(^٣) \"المصنف\" ١/ ٤٧٠ - ٤٧١ (٥٤٤٥).\n(^٤) وقال شيخ الإِسلام ابن تيمية ﵀:\nليست قراءة ﴿الم (١) تَنْزِيلُ﴾ التي فيها السجدة ولا غيرها من ذوات السجود واجبة في فجر الجمعة باتفاق الأئمة، ومن اعتقد ذلك واجبًا أو ذم من ترك ذلك فهو ضال =","vol":"7","page":428},{"text":"﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾ [المزمل: ٢٠] وإنما كره مالك ذلك خشية التخليط على الناس (^١).\nولذلك ترك الشارع في آخر فعله السجود في المفصل؛ لأنه الذي يقرأ به في الخمس. وقال ابن العربي: خرَّج البخاري قراءة الصبح يوم الجمعة عن سعد بن إبراهيم بلفظ (كان) المقتضية للمداومة، وهو مضعف عند مالك وغيره، وقد جاءت الرواية أيضًا من غير طريقه، ولكنه أمر لم يعلم بالمدينة والله أعلم من قطعه كما قطع غيره، فينبغي أن يفعل ذلك في الأغلب للقدوة، ويقطع أحيانًا؛ لئلا يظنه العامة من السنة (^٢).\n_________\n= مخطئ، يجب عليه أن يتوب من ذلك باتفاق الأئمة. وإنما تنازع العلماء في استحباب ذلك وكراهيته. فعند مالك يكره أن يقرأ بالسجدة في الجهر. والصحيح أنه لا يكره، كقول أبي حنيفة، والشافعي، وأحمد؛ لأنه قد ثبت في الصحيح عن النبي - ﷺ - أنه سجد في العشاء الباب ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ وثبت عنه في الصحيحين أنه كان يقرأ في الفجر يوم الجمعة ﴿الم (١) تَنْزِيلُ﴾ و﴿هَلْ أَتَى﴾. وعند مالك يكره أن يقصد سورة بعينها. وأما الشافعي وأحمد فيستحبون ما جاءت به السنة، مثل الجمعة والمنافقين، وفي الجمعة. والذاريات و﴿اقْتَرَبَتِ﴾ في العيد، ﴿الم (١) تَنْزِيلُ﴾ ﴿هَلْ أَتَى﴾ في فجر الجمعة.\nلكن هنا مسألتان نافعتان:\n(الأولى) أنه لا يستحب أن يقرأ بسورة فيها سجدة أخرى باتفاق الأئمة، فليس الاستحباب لأجل السجدة، بل للسورتين، والسجدة جاءت اتفاقا، فإن هاتين السورتين فيهما ذكر ما يكون في يوم الجمعة من الخلق والبعث.\n(الثانية) إنه لا ينبغي المداومة عليها، بحيث يتوهم الجهال أنها واجبة، وأن تاركها مسيء، بل ينبغي تركها أحيانًا لعدم وجوبها، والله أعلم. \"مجموع الفتاوى\" ٢٤/ ٢٠٤ - ٢٠٥.\n(^١) انظر: \"المنتقى\" ١/ ٣٥٠.\n(^٢) \"عارضة الأحوذي\" ٢/ ٣٠٩ - ٣١٠.","vol":"7","page":429},{"text":"وهو عجيب منه فهو سنة عند الخاصة والعامة، وصاحب الشرع داوم عليه كما سلف بالإسناد الصحيح، فكيف المعدل عنه؟\nوقوله في ابن إبراهيم، ولا نعلم أحدًا ضعفه ولا ذكره في الضعفاء، وفي \"شرح ابن التين\": إن هذا الحديث يرد على من قال: لم يُرو عن النبي - ﷺ - أنه سجد في غير المفصل؛ إذ يفيد أنه - ﷺ - يقرأ السجدة ولا يسجدها. قلت: وقد قدمنا سجوده فيها.","vol":"7","page":430},{"text":"<span data-type='title' id=toc-783>١١ - باب الجُمُعَةِ فِي القُرى وَالمُدْنِ</span>\n٨٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى قَالَ: حَدَّثَنَا أَبُو عَامِرٍ العَقَدِيُّ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ أَبِي جَمْرَةَ الضُّبَعِيِّ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: إِنَّ أَوَّلَ جُمُعَةٍ جُمِّعَتْ -بَعْدَ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ اللهِﷺ - فِي مَسْجِدِ عَبْدِ القَيْسِ بِجُوَاثَى مِنَ البَحْرَيْنِ. [٤٣٧١ - فتح: ٢/ ٣٧٩]\n\n٨٩٣ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنَا سَالِمُ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُلُّكُمْ رَاعٍ\". وَزَادَ اللَّيْثُ: قَالَ يُونُسُ: كَتَبَ رُزَيْقُ بْنُ حُكَيْمٍ إِلَى ابْنِ شِهَابٍ -وَأَنَا مَعَهُ يَوْمَئِذٍ بِوَادِي القُرَى-: هَلْ تَرَى أَنْ أُجَمِّعَ؟ وَرُزَيْقٌ عَامِلٌ عَلَى أَرْضٍ يَعْمَلُهَا، وَفِيهَا جَمَاعَةٌ مِنَ السُّودَانِ وَغَيْرِهِمْ، وَرُزَيْقٌ يَوْمَئِذٍ عَلَى أَيْلَةَ، فَكَتَبَ ابْنُ شِهَابٍ -وَأَنَا أَسْمَعُ- يَأْمُرُهُ أَنْ يُجَمِّعَ، يُخْبِرُهُ أَنَّ سَالِمًا حَدَّثَهُ أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ فِي أَهْلِهِ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالمَرْأَةُ رَاعِيَةٌ فِي بَيْتِ زَوْجِهَا وَمَسْئُولَةٌ عَنْ رَعِيَّتِهَا، وَالخَادِمُ رَاعٍ فِي مَالِ سَيِّدِهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ -قَالَ وَحَسِبْتُ أَنْ قَدْ قَالَ: وَالرَّجُلُ رَاعٍ فِي مَالِ أَبِيهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ- وَكُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ\". [٢٤٠٩، ٢٥٥٤، ٢٥٥٨، ٢٧٥١، ٥١٨٨، ٥٢٠٠، ٧١٣٨ - مسلم: ١٨٢٩ - فتح: ٢/ ٣٨٠]\nالقرى: جمع قرية على غير قياس، قال الجوهري: لأن ما كان على فَعْلَة بفتح الفاء من المعتل فجمعه ممدود، مثل ركْوَة وركاء، وَظْبية وظِبَاء، وجاء القرى مخالفًا لبابه لا يقاس عليه، ويقال: قرية: لغة يمانية، ولعلها جمعت على ذلك مثل لحية ولحى، والنسبة إليها قروي (^١).\n_________\n(^١) \"الصحاح\" ٦/ ٢٤٦٠.","vol":"7","page":431},{"text":"وقال ابن الأثير: القرية من المساكن والأبنية والضياع، وقد تطلق على المدن (^١).\nوقال صاحب \"المطالع\": القرية: المدينة، وكل مدينة قرية؛ لاجتماع الناس فيها، من قريت الماء في الحوض، أي: جمعته، وأما المدن فجمع مدينة وتجمع أيضًا على مدائن بالهمز، ومدن مخفف الدال وتثقل، واشتقاقها من: مدن بالمكان إذا أقام به.\nوقال ابن التين: المدن جمع مدينة تخفف الدال. وتثقل إذا قلنا أن وزنها فعيلة من مدن بالمكان إذا أقام به، وأما إن قلنا: من دنت، أي: ملكت، فوزنها مفعلة قال: وجمعها مداين بغير همز.\nذكر فيه حديثين:\nأحدهما:\nحديث ابن عباس: إِنَّ أَوَّلَ جُمُعَةٍ جُمِّعَتْ- بَعْدَ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ اللهِ - ﷺ - فِي مَسْجِدِ عَبْدِ القَيْسِ بِجُوَاثَى مِنَ البَحْرَيْنِ.\nرواه من طريق أبي عامر العقدي، واسمه: عبد الملك بن عمرو، وأبو جمرة راويه عن ابن عباس بالراء، واسمه نصر بن عمران الضبعي، والحديث من أفراد البخاري، وأخرجه أبو داود بلفظ: إن أول جمعة جمعت في الإِسلام -بعد جمعة جمعت في مسجد رسول الله - ﷺ - بالمدينة- لجمعة جمعت بجواثى، قرية من قرى البحرين.\nوقال عثمان بن أبي شيبة قرية من قرى عبد القيس (^٢). وللإسماعيلي: أول جمعة جمعت بحواثى بالبحرين بعد جمعة جمعت مع رسول الله - ﷺ -.\n_________\n(^١) \"النهاية\" ٤/ ٥٦.\n(^٢) \"سنن أبي داود\" (١٠٦٨) كتاب: الصلاة، باب: الجمعة في القرى.","vol":"7","page":432},{"text":"وجواثي بضم الجيم، وفتح الواو، وقد تهمز، ثم ألف وثاء مثلثة: قرية أو مدينة بالبحرين (^١).\nوحكى ابن التين عن الشيخ أبي الحسن أنها مدينة، ثم قال: وهو خلاف ما ذكر القاضيان: أبو محمد وأبو الوليد أنها قرية. (وحكى الجوهري وابن الأثير أنها اسم لحصن بالبحرين (^٢)، وكذا هو في \"البلداني\" للزمخشري) (^٣).\nوقال البكري: جواثى على وزن فعالى: مدينة بالبحرين لعبد القيس (^٤).\nإذا تقرر ذلك فالإجماع قائم على وجوب الجمعة على أهل المدن، واختلفوا في وجوبها على أهل القرى، فقال مالك: كل قرية فيها مسجد أو سوق فالجمعة واجبة على أهلها، ولا تجب على أهل العمود وإن كثروا؛ لأنهم في حكم المسافرين (^٥)، وبه قال الشافعي وجماعة (^٦)، وأوجبها منهم أحمد على القرية إذا كان لها أبنية مجتمعة وفيها أربعون من أهل وجوب الجمعة، وهم: الأحرار، البالغون، العقلاء، المقيمون، الذين لا يظعنون شتاء ولا صيفًا إلا ظعن حاجة (^٧).\nوقال أبو حنيفة: لا تصح إلا في مصرٍ جامع أو في مصلى العصر،\n_________\n(^١) انظر: \"معجم ما استعجم\" ٢/ ٤٠١، و\"معجم البلدان\" ٢/ ١٧٤.\n(^٢) انظر: \"الصحاح\" ١/ ١٧٨. و\"النهاية\" ١/ ٣١١.\n(^٣) من (ج).\n(^٤) \"معجم ما استعجم\" ٢/ ٤٠١.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٤٥١، ٤٥٢.\n(^٦) انظر: \"التهذيب\" ٢/ ٣٢٤، \"روضة الطالبين\" ٢/ ٤، \"المغني\" ٢/ ٢٠٣.\n(^٧) انظر: \"الكافي\" ١/ ٤٨٢.","vol":"7","page":433},{"text":"ولا تجوز في القرى (^١)، وتجوز بمنى إذا كان الأمير أمير الحج (^٢)، أو كان الخليفة مسافرًا. ووافقه أبو يوسف، وهو قول الثوري.\nوقال محمد: لا جمعة بمنى، ولا يصح بعرفات في قولهم جميعًا (^٣)، وعند أصحابنا لها شروط: أن تقام في أبنية مجتمعة يستوطنها صيفًا وشتاء من تنعقد بهم الجمعة، سواء أكان البناء من حجر أو خشب أو طين أو قصب أو غيرها، وسواء فيه البلاد الكبار وذوات الأسواق والقرى الصغار، فإن كانت الأبنية متفرقة لم تصح قطعًا؛ لأنها لا تعد قرية ويرجع في الاجتماع والتفرق إلى العرف وأما أهل الخيام وإن كانوا ينتقلون من موضعهم شتاءً وصيفًا لم تصح الجمعة قطعًا، وإن كانوا ملازمين فيها صيفًا وشتاءً وهي مجتمعة بعضها إلى بعض فقولان:\nأظهرهما: لا وجوب عليهم، ولا تصح منهم. وبه قال مالك وأبو حنيفة (^٤). والثاني: نعم (^٥). وبه قال أحمد وداود (^٦)، ونُقِلَ قول أبي حنيفة عن علي وحذيفة وعطاء وأبي بكر بن محمد بن عمرو بن حزم والحسن والنخعي ومحمد ومجاهد وابن سيرين والثوري وعبد الله بن الحسن وسُحنون (^٧).\n_________\n(^١) انظر: \"الهداية\" ١/ ٨٩.\n(^٢) في الأصل: الحاج والمثبت من \"بداية المبتدي\" ص ٢٦.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ٢٦٠.\n(^٤) \"الهداية\" ١/ ٨٩، \"منية المصلي\" ص ٣٢٧، \"المعونة\" ١/ ١٦١، \"الاستذكار\" ٢/ ٥٧.\n(^٥) انظر: \"المجموع\" ٤/ ٣٦٧ - ٣٦٨.\n(^٦) انظر: \"الكافي\" ١/ ٤٨٢، \"شرح الزركشي\" ١/ ٤٦٥، \"المحلى\" ٥/ ٤٩، ٥٢.\n(^٧) انظر: \"البناية\" ٣/ ٤٩.","vol":"7","page":434},{"text":"وقال الرازي في \"أحكامه\": اتفق فقهاء الأمصار على أنها مخصوصة بموضع، لا يجوز فعلها في غيره؛ لأنهم مجمعون على أنها لا تجوز في البوادي ومناهل الأعراب، ونقل عن أصحابهم أنها مخصوصة بالأمصار ولا تصح في القرى (^١).\nقلت: ذكر ابن المنذر أن ابن عمر كان يرى أن أهل المناهل والمياه يجمعون، وعن عمر بن عبد العزيز أنه كتب بذلك، فروى جعفر بن برقان قال: كتب عمر بن عبد العزيز إلى عدي بن عدي: إنا أهل قرية ليسوا بأهل عمود ينتقلون. فأمرَّ عليهم أميرًا يجمع بهم (^٢).\nقال الرازي: فلو كانت الجمعة واجبة في القرى لورد النقل به كما ورد في الأمصار، لعموم الحاجة، ولبينه - ﷺ -، وتأخير البيان عن وقت الحاجة لا يجوز وللمدينة قرى كثيرة، ولم ينقل عنه أنه أمر أهلها بالجمعة.\nواختلف في المصر الذي تجوز فيه الجمعة عندهم، فعن أبي يوسف: كل موضع يكون فيه كل محترف، ويوجد فيه جميع ما يحتاج الناس إليه في معايشهم وفي التبايع عادة، وبه فقيه يفتي وقاض يقيم الحدود. وعنه: إن بلغ سكانه عشرة آلاف، وقيل: عشرة آلاف مقاتل.\nوقيل: بحيث لو قصدهم عدو أمكنهم دفعه. وقيل: كل موضع فيه منبر وقاض ينفذ الأحكام، ويقيم الحدود (^٣).\nقال في \"المحيط \": وبه نأخذ، وهو ظاهر الرواية. وقيل: أن لو اجتمعوا إلى أكبر مساجدهم لم يسعهم. وقيل: أن تكون مجال يعيش\n_________\n(^١) \"أحكام القرآن\" ٥/ ٣٣٧.\n(^٢) \"الأوسط\" ٤/ ٢٦ - ٢٧ (١٧٤٧).\n(^٣) انظر: \"بدائع الصنائع\" ١/ ٢٥٩ - ٢٦٠، \"تبيين الحقائق\" ١/ ٢١٧.","vol":"7","page":435},{"text":"فيها كل محترف بحرفته من سنة إلى سنة من غير أن يشتغل بحرفة أخرى.\nوعن محمد: كل موضع مصره الإمام فهو مصر، حتى لو بعث إلى قرية نائبًا؛ لإقامة الحدود والقصاص تصير مصرًا، وإذا عزله ودعاه يلحق بالقرى (^١).\nيؤيد هذا أن عثمان بن عفان أرسل عبدًا أسود إلى الربذة، فكان أبو ذر يصلي خلفه (^٢)، وكذا غيره من الصحابة الجمعة وغيرها. ولا جمعة في المغارة والبراري إجماعًا إلا عند الظاهرية.\nذكر ابن حزم أنه - ﷺ - صلى الجمعة بعرفات قال: إنه لا خلاف؛ لأنه - ﷺ - خطب وصلى ركعتين وهذِه صفة صلاة الجمعة. ولا روى أحد أنه ما جهر فيها، وعنده: لو صلى المعذور بامرأته صلاهما ركعتين، وكذا النساء في جماعة (^٣).\nوفي \"التحفة\" من كتب الحنفية: إن فعلها يكون على وجه الشهرة، حتى أن أميرًا لو جمع جنده في الحصين وغلق بابه، ولم يأذن بالدخول فيه للعامة جازت (^٤).\nوفي \"المحيط\": الأداء على سبيل الاشتهار شرط حتى لو أغلق الأمير باب قصره وصلى فيه بجنده لا يجوز، وإن فتح باب قصره وأذن للناس في الدخول جاز ويكره (^٥).\nاستدل من أجاز الجمعة في القرى بالحديث الذي أورده البخاري في\n_________\n(^١) انظر: \"الفتاوى التاتارخانية\" ٢/ ٤٩.\n(^٢) رواه ابن أبي شيبة ٢/ ٣٠ (٦٠٩٩ - ٦١٠١) كتاب: الصلوات. باب: إمامة العبد.\n(^٣) \"المحلى\" ٥/ ٥٠، ٥٥.\n(^٤) \"تحفة الفقهاء\" ٢/ ١٦٢.\n(^٥) \"المحيط\" ٢/ ٤٦٤.","vol":"7","page":436},{"text":"الباب، وبما رواه أبو داود وابن ماجه والبيهقي، وصححه ابن خزيمة عن عبد الرحمن بن كعب بن مالك -وكان قائد أبيه بعد ما ذهب بصره- عن أبيه أنه كان إذا سمع النداء يوم الجمعة ترحم على أسعد بن زرارة، فقلت له: إذا سمعت النداء ترحمت لأسعد بن زرارة؟ قال: لأنه أول من جمع بنا في هزم النبيت (^١) من حرة بني بياضة في نقيع يعرف بنقيع الخضمات (^٢).\nوللبيهقي في \"سننه\": كان أسعد أول من جمع بالمدينة قبل مقدم رسول الله - ﷺ -، قلت: كم أنتم يومئذ؟ قال: أربعون رجلًا (^٣).\nوللبيهقي في \"المعرفة\": قال الزهري: لما بعث رسول الله - ﷺ - مصعب بن عمير إلى المدينة؛ ليقرئهم القرآن جمع بهم وهم اثنا عشر رجلًا، فكان مصعب أول من جمع الجمعة بالمدينة بالمسلمين قبل أن يقدمها رسول الله - ﷺ -. قال البيهقي: يريد: الاثنى عشر النقباء الذين\n_________\n(^١) ورد بهامش الأصل ما نصه: هزم الأرض ما تَهزَّم منها، أي: تكسر وتشقق وهو بفتح الهاء وإسكان الزاي، قال أبو عبيد البكري: وقد روى سعيد في هرم بني بياضة بالراء، والنبيت بفتح النون ثم باء موحدة مكسورة وسكون المثناة تحت ثم تاء مثناة باثنتين فوق. قال البكري: جبل بصدر قناة على بريد من المدينة.\n(^٢) رواه أبو داود (١٠٦٩)، ابن ماجه (١٠٨٢)، ابن خزيمة ٣/ ١١٢ - ١١٣ (١٧٢٤)، البيهقي ٣/ ١٧٧. قال البيهقي: حديث حسن الإسناد صحيح.\nوصححه الحاكم ١/ ٢٨١ على شرط مسلم، ووافقه المصنف. ﵀ في \"البدر المنير\" ٤/ ٦٠٠ ونقل عن البيهقي أنه قال في \"الخلافيات\": رواته كلهم ثقات.\nوقال الحافظ في \"التلخيص\" ٢/ ٥٦: إسناده حسن. وقال في \"الدراية\" ١/ ٢١٥: رجاله ثقات.\nوحسنه الألباني في \"صحيح أبي داود\" (٩٨٠).\n(^٣) \"السنن الكبرى\" ٣/ ١٧٧، كتاب: الجمعة، باب: العدد الذين إذا كانوا في قرية وجبت عليهم الجمعة.","vol":"7","page":437},{"text":"خرجوا به إلى المدينة وكانوا له ظهرًا (^١).\nوفي حديث كعب: جمع بهم أسعد وهم أربعون. وهو يريد جميع من صلى معه ممن أسلم، من أهل المدينة مع النقباء، وأيضًا فقول كعب متصل، وقول الزهري منقطع.\nوفي \"مغازي موسى بن عقبة\" وابن إسحاق أنه - ﷺ - حين ركب من بني عمرو بن عوف إلى المدينة مر على بني سالم -وهي قرية بين قباء والمدينة- فأدركته الجمعة، فصلى بهم الجمعة، فكانت أول جمعة صلاها حين قدم (^٢)، ولم أجد فيها ذكر عدد من صلى بهم.\nوفي \"سنن سعيد بن منصور\" عن أبي هريرة أنهم كتبوا إلى عمر بن الخطاب من البحرين يسألونه عن الجمعة، فكتب إليهم: اجتمعوا حيثما كنتم (^٣). ورواه ابن أبي شيبة بإسنادٍ جيد بلفظ: جمعوا (^٤). وفي \"المعرفة\" للبيهقي أن أبا هريرة هو السائل، وحسن سنده (^٥). وعند الدارقطني -بإسنادِ ضعيف- عن أم عبد الله الدوسية مرفوعًا: \"الجمعة واجبة على كل قرية فيها إمام وإن لم يكونوا إلا أربعة\" (^٦)\n_________\n(^١) \"معرفة \"السنن\" ٤/ ٣١٩ (٦٣١٥).\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ١١٢.\n(^٣) رواه البيهقي في \"معرفة السنن\" ٤/ ٣٢٣ (٦٣٣٤) كتاب: الجمعة، باب: العدد الذين إذا كانوا في قرية وجبت عليهم الجمعة.\n(^٤) \"المصنف\" ١/ ٤٤٠ (٥٠٦٨) كتاب: الصلوات.\n(^٥) \"المعرفة\" ٤/ ٣١٩.\n(^٦) \"سنن الدارقطني\" ٢/ ٧. ورواه أيضًا البيهقي ٣/ ١٧٩ من طريق معاوية بن يحيى عن معاوية بن سعيد التجيبي عن الزهري عن أم عبد الله الدوسية، مرفوعًا به.\nقال الدارقطني: لا يصح هذا عن الزهري.\nورواه الدارقطني ٢/ ٨ من طريق الوليد بن محمد الموقدي عن الزهري، به.\nوقال: الوليد بن محمد الموقدي متروك ولا يصح هذا عن الزهري، كل من رواه =","vol":"7","page":438},{"text":"زاد أبو أحمد الجرجاني: حتى ذكر النبي - ﷺ - ثلاثة. وعن مالك -فيما ذكره في \"المصنف\"- قال: كان أصحاب محمد - ﷺ - في هذِه المياه بين مكة والمدينة يجمعون (^١).\nواستدل المانع بقول علي - ﵁ -: لا جمعة ولا تشريق إلا في مصرٍ جامعٍ. رواه ابن أبي شيبة بإسناد جيدٍ، وفي رواية: ولا صلاة فطرٍ ولا أضحى إلا في مصرٍ جامع أو مدينة عظيمة (^٢).\nقال ابن حزم: صح ذلك عن علي (^٣). وأما النووي فقال: حديث علي ضعيف متفق على ضعفه، وهو موقوف عليه بإسناد ضعيف منقطع (^٤).\n_________\n= عنه متروك. ورواه الدارقطني ٢/ ٩ من طريق مسلمة بن علي عن محمد بن مطرف.\nوالبيهقي ٣/ ١٧٩ من طريق معاوية بن يحيى عن معاوية بن سعيد التجيبي.\nكلاهما عن الحكم بن عبد الله عن الزهري، به.\nقال الدارقطني: الزهري لا يصح سماعه من الدوسية. والحكم هذا متروك. وكذا قال البيهقي.\nوالحديث ضعفه النووي في \"الخلاصة\" ٢/ ٧٧٠ (٢٦٩٢) والمصنف -﵀- في \"البدر المنير\" ٤/ ٥٩٨.\nوقال الحافظ في \"التلخيص\" ٢/ ٥٧: حديث منقطع. وقال في \"الدراية\"١/ ٢١٦: إسنادة واه جدًا.\nوقال الألباني في \"الضعيفة\" (١٢٠٤): موضوع.\nوالحديث ذكره عبد الحق الإشبيلي في \"الأحكام\" ٢/ ١٠٤ وقال: ولا يصح في عدد الجمعة شيء.\n(^١) \"المصنف\" ١/ ٤٤٠ (٥٠٧١) كتاب: الصلوات، باب: من كان يرى الجمعة في القرى وغيرها.\n(^٢) انظر: \"المصنف\" ١/ ٣٤٩ (٥٠٥٩) كتاب الصلوات، باب من قال: لا جمعة ولا تشريق\n(^٣) انظر: \"المحلى\" ٥/ ٥٢.\n(^٤) انظر \"المجموع\" ٤/ ٣٧٣.","vol":"7","page":439},{"text":"ويقويه قول إمامه الشافعي - ﵁ -: ذكر بعض الناس أنه لا تجوز الجمعة إلا في مصر جامع. وذكر فيه شيئًا ضعيفًا، واستدل أيضًا بما رواه ابن أبي شيبة عن حذيفة: ليس على أهل القرى جمعة، إنما الجمعة على أهل الأمصار مثل المدائن (^١).\nوزعم أبو زيد في \"الأسرار\" أن محمد بن الحسن قال: رواه مرفوعًا معاذ وسراقة بن مالك.\nوروى ابن أبي شيبة عن عباد بن العوام، عن عمر بن عامر، عن\nحماد، عن إبراهيم، عن حذيفة: ليس على أهل القرى جمعة (^٢).\nوللترمذي مضعفًا من حديث ثُوَيْر، عن رجلٍ من أهل قباء، عن أبيه -وكان له صحبة- قال: أمرنا النبي - ﷺ - أن نشهد الجمعة من قباء (^٣).\nولابن ماجه بإسناد جيد عن ابن عمر قال: كان أهل قباء يجمعون مع رسول الله - ﷺ - (^٤). وعن أبي هريرة رفعه: \"الجمعة على من سمع النداء\" (^٥) أنكره أحمد إنكارًا شديدًا، ولم يعده شيئًا.\n_________\n(^١) انظر: \"المصنف\" ١/ ٤٣٩ (٥٠٦٠) كتاب: الصلوات، باب: من قال: لا جمعة ولا تشريق …\n(^٢) انظر التخريج السابق\n(^٣) \"سنن الترمذي\" (٥٠١) كتاب: الجمعة، باب: ما جاء من كم تؤتى الجمعة.\nوقال: هذا حديث لا نعرفه إلا من هذا الوجه ولا يصح في هذا الباب شيء.\nوضعفه الألباني في \"ضعيف الترمذي\".\n(^٤) \"سنن ابن ماجه\" (١١٢٤) كتاب: إقامة الصلاة، باب: ما جاء من أين تؤتى الجمعة. لكن ضعفه الألباني في \"ضعيف ابن ماجه\" (٢٣٢).\n(^٥) رواه أبو داود (١٠٥٦). والدارقطني ٢/ ٦، والبيهقي ٣/ ١٧٣ من طريق قبيصة، عن سفيان، عن محمد بن سعيد الطائفي عن أبي سلمة بن نبيه، عن عبد الله بن هارون، عن عبد الله بن عمرو -لا عن أبي هريرة- مرفوعًا به. =","vol":"7","page":440},{"text":"وللحاكم عنه مرفوعًا: \"عسى أحدكم أن يتخذ الصبة (^١) من الغنم فينزل بها على ميلين أو ثلاثة من المدينة فتأتي الجمعة فلا يجمع، فيطبع على قلبه\" (^٢) أعله ابن عدي بمعدي بن سليمان (^٣).\nوفي \"الصحيح\" عن عائشة: كانوا ينتابون الجمعة من العوالي ومن منازلهم (^٤). وأقرب العوالي ثلاثة أميال.\n_________\n= وأشار أبو داود أن جماعة رووا والحديث فوقفوه على عبد الله بن عمرو- وأنه لم يرفعه إلا قبيصة.\nوذكر البيهقي كلام أبي داود هذا، وقال: وقبيصة من الثقات ووثقه أيضًا النووي في \"الخلاصة\" (٢٧٦٢).\nوصحح عبد الحق الإشبيلي في \"أحكامه\" ٢/ ١٠٢ وقفه.\nوانظر: \"صحيح أبي داود\" (٩٦٦).\nوالحديث رواه الدارقطني ٢/ ٦، والبيهقي ٣/ ١٧٣ من طريق زهير بن محمد عن عمرو بن شعيب، عن أبيه عن جده، به.\nقال النووي في \"الخلاصة\" (٢٦٧٤)، والحافظ ابن كثير في \"إرشاد الفقية\" ١/ ١٩١، والمصنف في \"البدر المنير\" ٤/ ٦٤٥: إسناده جيد.\nوالحديث من طريقيه حسنه الألباني في \"الإرواء\" (٩٣٥) وأما حديث أبي هريرة الذي أنكره الإمام أحمد فهو عند الترمذي (٥٠٢) بلفظ: \"الجمعة على من آواه الليل إلى أهله\".\nوقال النوي في \"المجموع\" ٤/ ٣٥٥: حديث ضعيف جدًّا.\nوضعفه أيضًا في \"الخلاصة\" ٢/ ٧٦٥ (٢١٦٧٦).\n(^١) ورد بهامش الأصل: الصبة السرية من الخيل والإبل والغنم أو ما بين العشرة إلى الأربعين أو هي من الإبل ما دون المائة والجماعة من الناس والقليل من المال والبقية من الماء واللبن.\n(^٢) \"المستدرك\" ١/ ٢٩٢ كتاب: الجمعة، باب: التشديد على التخلف.\n(^٣) \"الكامل\" ٤/ ٢٠ (٦٤٩). وأيضًا أنكر حديثه أبو زرعة والبخاري وذكره ابن حبان وابن الجوزي في الضعفاء وكذلك ابن حجر.\n(^٤) رواه مسلم (٨٤٧) كتاب: الجمعه، باب: وجوب غسل الجمعه على كل بالغ.","vol":"7","page":441},{"text":"وفي \"المصنف\": حَدثَنَا وكيع عن أبي البختري قال: رأيت أنسًا شهد الجمعة بالزاوية، وهي على فرسخين من البصرة (^١). وحَدَّثَنَا أزهر، عن ابن عون قال: كان أبو المليح عاملًا على الأيلة، فكانت إذا أتت الجمعة جمع فيها (^٢).\nوعن الزهري أنهم كانوا يشهدون الجمعة مع رسول الله - ﷺ - من ذي الحليفة (^٣).\nوكان ابن عمرو يشهد الجمعة في الطائف، وهو في قرية يقال لها: الوهط (^٤). على رأس ثلاثة أميال. رواه عن ابن فضيل، عن عطاء بن السائب، عن أبيه عنه (^٥).\nوجه الدلالة من هذِه الآثار أن الجمعة لو أقيمت في القرى لما احتاجوا أن يأتوا إليها من مسيرة أميال، وقد يجاب بأنهم إنما أتوا؛ لينالوا فضل الصلاة خلفه عليه أفضل الصلاة والسلام، فإنه لا يعادلها شيء.\n_________\n(^١) \"المصنف\" ١/ ٤٤٠ (٥٠٧٦) كتاب: الصلوات، باب: من كم تؤتى الجمعة؟\nوالزاوية: موضع قرب البصرة كانت به الواقعة الشهيرة بين الحجاج وعبد الرحمن ابن محمد بن الأشعت، قتل فيها خلق كثير من الفريقين وذلك سنة ٨٣ هـ انظر: \"معجم ما استعجم\" ٢/ ٦٩٣ و\"معجم البلدان\" ٣/ ١٢٨.\n(^٢) \"المصنف\" ١/ ٤٤٠ (٥٠٧٧).\n(^٣) \"المصنف\" ١/ ٤٤١ (٥٠٨٨).\n(^٤) الوهط: بفتح أوله وسكون ثانية وطاء مهملة، وهو المكان المطمئن المستوي ينبت العضاه والسمر والطلح، وقيل: إن الوهط قرية بالطائف على ثلاثة أمثال من وجّ كانت لعمرو بن العاص.\nانظر: \"معجم ما استعجم\" ٤/ ١٣٨٤. و\"معجم البلدان\" ٥/ ٣٨٦.\n(^٥) \"المصنف\" ١/ ٤٤١ - ٤٤٢ (٥٠٩٣).","vol":"7","page":442},{"text":"وأجابوا عن حديث الباب بأن المراد بالقرية: المدينة. كما سلف.\nوالمدائن تسمى قرى. قال تعالى: ﴿عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ﴾ [الزخرف: ٣١] يعني: مكة والطائف. وقال: ﴿لِتُنْذِرَ أُمَّ الْقُرَى﴾ [الأنعام: ٩٢]، وقال: ﴿مِنْ قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ﴾ [محمد: ١٣]\nوالجواب:\nأن العرف غيره، ويبعد أن يقال: أنه - ﷺ - لم يعلم؛ لأنها ثاني جمعة في الإسلام.\nوأجابوا عن حديث أسعد بأن ذلك كان قبل مقدم رسول الله - ﷺ -، فلم يكن بإذنه ولا أمرهم عليه.\nوادعى بعضهم أن الظاهر أن أسعد لم يجمع بهم إلا بعده - ﷺ -، أما في زمانه فلم تقم جمعة إلا في مسجده، وهو عجيب، فالنص أنه كان قبل قدومه، كما سلف، وأسعد مات في السنة الأولى قبل بدر.\nالحديث الثاني:\nحَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أنا عَبْدُ اللهِ، أنا يُونُسُ، عَنِ الزُّهْرِيِّ، أخبرني سَالِمُ بْنُ عَبْدِ اللهِ، عن أبيه أَنَّ رَسُولَ اللهِ - ﷺ - قال: \"كُلُّكُمْ رَاعٍ\". وَزَادَ اللَّيْثُ: قَالَ يُونُسُ: كَتَبَ رُزيقُ بْنُ حُكَيْمٍ إِلَى ابن شِهَابٍ -وَأَنَا مَعَهُ يَوْمَئِذٍ بِوَادِي القُرى-: هَلْ تَرى أَنْ أُجَمِّعَ؟ وَرُزيقٌ عَامِلٌ عَلَى أَرْضٍ يَعْمَلُهَا، وَفِيهَا جَمَاعَةٌ مِنَ السُّودَانِ وَغَيْرِهِمْ، وَرُزيقٌ يَوْمَئِذٍ عَلَى أَيْلَةَ، فَكَتَبَ ابن شِهَابٍ -وَأَنَا أَسْمَعُ- يَأُمُرُهُ أَنْ يُجَمِّعَ، يُخْبِرُهُ أَنَّ سَالِمًا حدَّثهُ أَنَّ ابن عُمَرَ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كلُّكُمْ رَاعٍ\" … الحديث بطوله.","vol":"7","page":443},{"text":"الشرح:\nحديث: \"كلكم راع\" أخرجاه (^١)، والبخاري اختصره مرة، وطوله في مواضع، وأخرجه مسلم في المغازي (^٢) (^٣)، وفي إسناده عبد الله ابن وهب. خبَّرني رجل سماه، وعمرو بن الحارث. وهذا الرجل هو: عبد الله بن لهيعة، كما بينه أبو عبد الرحمن الإسفراييني.\nوطريق الليث ذكرناها، وقد روى الليث حديث: \"كلكم راع\" بغير هذِه القصة، عن نافع، عن ابن عمر، وهو في مسلم.\nورواه البخاري أيضًا في النكاح، ويأتي إن شاء الله تعالى عن عبد الله ابن عبد الله بن المبارك، عن موسى بن عقبة، عن نافع، وقد رواه عن ابن عمر نافع وغيره أيضًا، وعن الزهري شعيب أيضًا، ويونس. رواه عنه عبد الله -وهو ابن المبارك- وعبد الله بن وهب.\nوشيخ البخاري: بشر بن محمد، مروزي، من أفراد البخاري، ذكره ابن حبان في \"ثقاته\" وقال: كان مرجئًا، (^٤) مات سنة أربع وعشرين ومائتين (^٥).\n_________\n(^١) سيأتي برقم (٢٤٠٩) كتاب: الاستقراض، باب: العبد راع في مال سيده. و(٢٥٥٤) كتاب: العتق، باب: كراهية التطاول و(٢٥٥٨) باب: العبد راع في مال سيده و(٢٧٥١) كتاب: الوصايا، باب: تأويل قول الله تعالى: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ﴾ و(٥١٨٨) كتاب: النكاح، باب: ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾. وغيرها.\n(^٢) \"صحيح مسلم\" (١٨٢٩) كتاب: الإمارة، باب: فضيلة الإمام العادل.\n(^٣) ورد بهامش الأصل: من خط الشيخ: وفي الخراج والعتق. والترمذي في الجهاد وصححه، والنسائي في عشرة النساء وغيره. وفي الباب عن أبي هريرة وأنس وأبي موسى، وهما غير محفوظين.\n(^٤) \"ثقات ابن حبان\" ٨/ ١٤٤.\n(^٥) انظر ترجمته في: \"التاريخ الكبير\" ٢/ ٨٤ (١٧٧٢). و\"تهذيب الكمال\" ٤/ ١٤٥ =","vol":"7","page":444},{"text":"إذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها:\nرُزيق. بتقديم الراء المضمومة على الزاي. وحُكيم بضم الحاء مصغرًا كما قيده ابن ماكولا (^١) وهو أبو حُكيم بضم الحاء أيضًا الفزاري، مولى بني فزارة الأيلي -بفتح الهمزة ثم مثناة تحت والي أيلة لعمر بن عبد العزيز، وقال ابن الحذاء: كان حاكمًا بالمدينة، قال ابن ماكولا: كان عبدًا صالحًا. وقال النسائي: ثقة، وأخرج له في \"سننه\". وقال علي بن المديني: حَدَّثَنَا سفيان مرة: رزيق بن حكيم، أو حكيم، وكثيرًا ما كان يقول: ابن حكيم بالفتح، والصواب الضم (^٢).\nثانيها:\nوادي القرى من أعمال المدينة، وقال ابن السمعاني: وادي القرى: مدينة بالحجاز مما يلي الشام، وفتحها عليه أفضل الصلاة والسلام في جمادى الآخرة سنة سبع من الهجرة لما انصرف من خيبر بعد أن امتنع أهلها وقاتلوا، وذكر بعضهم أنه - ﷺ - قاتل فيها، ولما فتحها عنوة قسم أموالها، وترك الأرض والنخل في أيدي اليهود، وعاملهم على نحو ما عامل عليه أهل خيبر، وأقام بها أربع ليال (^٣).\n_________\n= (٧٠٥). و\"تقريب التهذيب\" (٧٠١).\n(^١) \"الإكمال\" ٢/ ٤٨٦.\n(^٢) وثقة ابن سعد وذكره ابن حبان في \"الثقات\" وقال ابن حجر: ثقة من السادسة.\nانظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٥٢. و\"الجرح والتعديل\" ٣/ ٥٠٤ (٢٢٨٥). و\"تهذيب الكمال\" ٩/ ١٧٩ (١٩٠٤). و\"التقريب\" (١٩٣٥).\n(^٣) انظر: \"معجم البلدان\" ٥/ ٣٤٥.","vol":"7","page":445},{"text":"ثالثها:\nأيلة -بفتح الأول- على وزن فعلة: مدينة على شاطئ البحر في منتصفج ما بين مصر ومكة، كذا ذكر أبو عبيد (^١)، والمشاهدة تدفعه.\nوقال ابن قرقول: مدينة بالشام. وقال السمعاني: بلدة على ساحل بحر القلزم مما يلي مصر. قال البكري: وسميت بأيلة بنت مدين بن إبراهيم، قال: وقد روي أن أيلة هي القرية التي كانت حاضرة البحر، قال: وبتبوك ورد صاحب أيلة على رسول الله - ﷺ -، وأعطاه الجزية.\nوقال محمد بن حبيب وقد أنشد قول كثير عزة:\nرأيت وأصحابي بأيلة مَوْهِنا … أيلة من رضوى وهو جبل ينبع.\nوقال اليعقوبي: أيلة مدينة جليلة على شاطئ البحر المالح، وبها يجتمع الحجاج، ومن القلزم إلى أيلة ست مراحل (^٢).\nرابعها:\nإيراد البخاري هذا الحديث؛ لأجل أن أيلة إما مدينة أو قرية كما سلف، وقد ترجم لهما، والظاهر أن رزيق بن حكيم لما سأل عن الأرض التي فيها السودان، وأقل ذلك أنها تكون قرية صغيرة؛ لأن أيلة بلدة مشهورة كما سلف، ومثلها ممتنع ألا تقام الجمعة فيها قبل ذلك. وجواب الزهري له بقوله: \"كلكم راعٍ\" معناه: أنه يجب عليك أن تقيم فيهم الأحكام الشرعية؛ لأنه كان واليًا عليهم، فهم رعيته، وإقامتها من الأحكام الشرعية التي يجب إقامتها.\n_________\n(^١) \"معجم ما استعجم\" ١/ ٢١٦.\n(^٢) انظر: \"معجم ما استعجم\" ١/ ٢١٦ - ٢١٧. \"معجم البلدان\" ١/ ٢٩٢. \"اللباب\" لابن الأثير ١/ ٩٨.","vol":"7","page":446},{"text":"خامسها:\nالراعي هو الحافظ المؤتمن الملتزم صلاح ما قام عليه، وما هو تحت نظره، فكل من كان تحت نظره شيء فهو مطلوب بالعدل فيه، والقيام بمصالحه في دينه ودنياه ومتعلقاته، فإن وفى ما عليه من الرعاية؛ حصل له الحظ الأوفر، والأجر الأكبر، وإن كان غير ذلك طالبه كل أحدٍ من رعيته بحقه.\nوقال الخطابي: الرعاية: حسن التعهد للشيء، وقد اشتركوا في التسمية على سبيل التسوية، ثم معانيهم مختلفة، فرعاية حياطة الشريعة: إقامة الحدود والأحكام فيهم، ورعاية الرجل أهله: السياسة لأمرهم وتوفية الحق في النفقة والعشرة، ورعاية المرأة: حسن التدبير في بيته، والنصح له، ورعاية الخادم لسيده: حفظ ما في يده من ماله، والقيام مما يستحق من خدمته.\nقال: وقد استدل ابن شهاب من هذا الحديث على أن للسيد إقامة الحد على مماليكه، قال: وفي الحديث دليل على إقامة الجمعة بغير سلطان (^١). وفيه نظر كما أبداه ابن التين.\nوقد قال ابن بطال: فيه حجة للكوفيين على أن الجمعة لا تقوم إلا بالأمراء ومن أذن له الأمراء، وزعموا أن الإمامة فيها شرط؛ لأنه - ﷺ - صلى بهم يوم الجمعة، وخلفاؤه بعده (^٢).\nقال الخطابي: وفيه دليل على أن الرجلين إذا حكَّما بينهما رجلًا نفذ حكمه إذا أصاب (^٣).\n_________\n(^١) \"أعلام الحديث\" ١/ ٥٧٩ - ٥٨٠.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٨٨ - ٤٨٩.\n(^٣) \"أعلام الحديث\" ١/ ٥٨٠.","vol":"7","page":447},{"text":"وذكر المنذري عن بعضهم أنه استدل به على سقوط القطع عن المرأة إذا سرقت من مال زوجها، وعن العبد إذا سرق من مال سيده، إلا فيما حجبهما عنه، ولم يكن لهما فيه تصرف (^١).\nخاتمة:\nقد علمت ما في اشتراط المصر من الخلاف، وجوزته الظاهرية في القرى وإن صغرت، وذكر ابن حزم عن عمر بن عبد العزيز أنه صلى بالبطحاء.\nقال ابن حزم: ومن أعظم البرهان أنه - ﷺ - أتى المدينة وهي قرى صغار متفرقة: بنو مالك بن النجار، وبنو عدي بن النجار، وبنو مازن بن النجار، وبنو ساعدة، وبنو سالم، وبنو الحارث بن الخزرج، وبنو عمرو بن عوف، وبنو عبد الأشهل، كذلك وسائر بطون الأنصار، فبنى مسجده في بني مالك بن النجار وجمع فيه في قرية ليست بالكبيرة ولا مصر هناك (^٢). وأثر علي قد علمت ما فيه، وهو أعلم بحال المدينة.\nومن شروطها السلطان على قول. قال ابن المنذر: مضت السنة بأن الذي يقيم الجمعة السلطان، أو من قام بها بأمره، فإذا لم يكن ذلك صلوا الظهر (^٣).\nوقال الحسن البصري: أربع إلى السلطان، فذكر منها الجمعة (^٤)،\n_________\n(^١) انظر \"مختصر سنن أبي داود\" ٤/ ١٩٢.\n(^٢) \"المحلى\" ٥/ ٥٠ - ٥١، ٥٤.\n(^٣) \"الأوسط\" ٤/ ١١٣ كتاب: الجمعة، باب: ذكر أهل القرية لا يحضرهم أو غاب الأمير فصلوا الجمعة بغير إمام.\n(^٤) رواه ابن أبي شيبة ٢/ ٣٨٥ (١٠١٩٨) كتاب: الزكاة، باب: من قال: تدفع الزكاة إلى السلطان.","vol":"7","page":448},{"text":"وقال حبيب بن أبي ثابت: لا تكون الجمعة إلا بأمير وخطبة (^١)، وهو قول الأوزاعي، ومحمد بن مسلمة، ويحيى بن عمر المالكي (^٢).\nوعن مالك: إذا تقدم رجل بغير إذن الإمام لم يجزئهم (^٣)، وذكر صاحب \"البيان\" قولًا قديمًا للشافعي أنها لا تصلح إلا خلف السلطان، أو من أذن له (^٤).\nوعن أبي يوسف أن لصاحب الشرطة أن يصلي بهم دون القاضي، وقيل: يصلي القاضي (^٥). ورد ابن القصار على من قال باشتراط السلطان بغيرها من الصلوات؛ لأنه - ﷺ - متولي ذلك، لكن العادة جرت بحضورهما لمقامها لا أن غيره لا يجوز.\nومن شروطها الوقت، وقد اتفق أصحاب الشافعي ومالك وأبي حنيفة أن وقتها وقت الظهر، وبه قال جمهور الصحابة والتابعين والمروي في غالب الأحاديث (^٦).\nوقال ابن العربي: اتفق العلماء عن بكرة أبيهم على أن الجمعة لا تجب حتى تزول الشمس، ولا تجزئ قبل الزوال إلا ما روي عن أحمد أنها تجوز قبله (^٧).\n_________\n(^١) رواه ابن المنذر في \"الأوسط\" ٤/ ١١٣ كتاب: الجمعة، باب ذكر أهل القرية.\n(^٢) انظر: \"عقد الجواهر الثمينة\" ١/ ١٥٩.\n(^٣) انظر: \"الذخيرة\" ٢/ ٣٣٤.\n(^٤) \"البيان\" ٢/ ٦١٨. وقال النووي ﵀ عقب هذا القول: وهذا شاذ ضعيف. \"المجموع\" ٤/ ٤٥٠.\n(^٥) انظر: \"الفتاوى التاتارخانية\" ٢/ ٥٥.\n(^٦) انظر: \"المبسوط\" ٢/ ٢٤، \"بدائع الصنائع\" ١/ ٢٦٨، \"المعونة\" ١/ ١٥٨، \"عيون المجالس\" ١/ ٤٠٢ - ٤٠٣، \"الأم\" ١/ ١٧٢، \"الأوسط\" ٢/ ٣٥٠.\n(^٧) \"عارضة الأحوذي\" ٢/ ٢٩٢.","vol":"7","page":449},{"text":"ونقله ابن المنذر عن عطاء وإسحاق (^١) والماوردي عن ابن عباس في السادسة (^٢)، وفي \"المصنف\": كان سعد بن أبي وقاص يقيل بعد الجمعة، وعن سهل بن سعد: كنا نتغدى ونقيل بعد الجمعة. وعن سعد الأنصاري قال: كنا نُجمع مع عثمان ثم نرجع فنقيل. وكذا قاله أنس وابن عمر، وحُكي عن عمر وأبي وائل، وسويد بن غفلة، وابن مسعود، وأبي سلمة، وابن أبي الهذيل.\nوقال مجاهد: ما كان للناس عيد إلا أول النهار، وقال عطاء: كان من قبلكم يصلون الجمعة وإن ظِلَّ الكعبة كما هو. وعن عبد الله بن سلمة: صلى بنا عبد الله الجمعة ضحى وقال: خشيت عليكم الحر (^٣).\nوعبد الله هذا تغير في آخر عمره (^٤). ويشبه أن يكون غير محفوظ كما قاله ابن الأثير (^٥)، وعن سويد بن سعيد قال: صلى بنا معاوية الجمعة ضحى (^٦).\n_________\n(^١) \"الأوسط\" ٤/ ٩١ - ٩٢ كتاب: الجمعة، باب: ذكر الصلاة نصف النهار يوم الجمعة.\n(^٢) \"الحاوي\" ٢/ ٤٢٨.\n(^٣) \"المصنف\" ١/ ٤٤٤ - ٤٤٥ (٥١٢١ - ٥١٣٤) كتاب: الصلوات، باب: من كان يقيل بعد الجمعة ويقول: هي أول النهار.\n(^٤) هو عبد الله بن سلمة -بكسر اللام- المرادي الكوفي. قال العجلي: كوفي، تابعي، ثقة، وقال البخاري: لا يتابع في حديثه، وقال أبو حاتم: تعرف وتنكر. وقال ابن عدي: أرجو أنه لا بأس به. وقال ابن حجر: صدوق تغير حفظه.\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٩٩ (٢٨٥). و\"الجرح والتعديل\" ٥/ ٧٣ (٣٤٥). و\"الكامل\" لابن عدي ٥/ ٢٧٩ (٩٨٩). و\"تهذيب الكمال\" ١٥/ ٥٠ (٣٣١٣). و\"التقريب\" (٣٣٦٤).\n(^٥) \"أسد الغابة\" ٣/ ٢٦٦.\n(^٦) رواه ابن أبي شيبة ١/ ٤٤٥ (٥١٣٥).","vol":"7","page":450},{"text":"قال ابن قدامة: والمذهب جوازها في وقت صلاة العيد، والصحيح عنه أن وقتها من عن صلاة العيد إلى آخر وقت الظهر (^١)، ويأتي مزيد للمسألة في باب: وقت الجمعة إن شاء الله تعالى.\nومن شروطها الخطبة أيضًا، وهي شرط لصحتها كما ستعلمه في بابه.\nوشرطها الوقت، فلو خطب قبله وصلى بعده فلا إجزاء وتعاد، وقال مالك: يعيدون الجمعة بخطبة ما لم تغرب. زاد سحنون: ويعيدون الظهر أفرادًا أبدًا، وهو قول جمهور الفقهاء، وانفرد أحمد من الأربعة فقال: يُؤذَّنُ لها وتصلى بعد الزوال (^٢).\nومن شروطها عند مالك: الجامع (^٣). وعندنا: أن تقام في خطة أبنية أوطان المجتمعين (^٤).\nومن شرطها عند الحنفية: فعلها على وجه الشهرة وقد سلف.\nومن شرطها: الجماعة، وقد قام الإجماع على عدم صحتها من المنفرد، وانفرد القاشاني أنها تنعقد بواحد، ولا يعتد بخلافه (^٥).\nوحكى ابن حزم عن بعضهم: أنها ركعتان للفذ والجماعة، وقال:\n_________\n(^١) \"الكافي\" ١/ ٤٨٠ - ٤٨١.\n(^٢) انظر: \"المبسوط\" ٢/ ٢٤، \"بدائع الصنائع\" ١/ ٢٦٨، \"المعونة\" ١/ ١٥٨، \"عيون المجالس\" ١/ ٤٠٢، ٤٠٣، \"الأم\" ١/ ١٧٢، \"الأوسط\" ٢/ ٣٥٠.\n(^٣) انظر: \"الذخيرة\" ٢/ ٣٣٥.\n(^٤) انظر: \"روضة الطالبين\" ٢/ ٤.\n(^٥) قال النووي ﵀: وحكى الدارمي عن القاشانى أنها تنعقد بواحد منفرد، والقاشانى لا يعتد به في الإجماع. \"المجموع\" ٤/ ٣٧١، وحكاه صاحب \"البحر الزخار\" ٣/ ١٨ عن الحسن بن صالح. \"نيل الأوطار\" ٢/ ٤٩٥.","vol":"7","page":451},{"text":"إنه خطأ؛ لأن الجمعة اسم إسلامي سمي بذلك؛ لاجتماع الناس فيه للصلاة، اسمًا مأخوذًا من الجمع؛ فلا تكون صلاة الجمعة إلا في جماعة (^١).\nوحكاه القرطبي عن الظاهرية أنها تلزم المنفرد، وهي ظهر ذلك اليوم عنده لكل أحد (^٢).\nواختلف العلماء في العدد الذي تنعقد به الجمعة ولا تنعقد بدونه على ثلاثة عشر قولًا:\nأحدها: لا جمعة إلا بأربعين رجلًا فصاعدًا، قاله أبو هريرة والشافعي للاتباع، ففي الدارقطني عن جابر بن عبد الله: مضت السنة في كل أربعين فما فوق ذلك جمعة وأضحى وفطر (^٣). وفيه ضعف.\nوقال عبيد الله بن عبد الله: كل قرية فيها أربعون رجلًا فعليهم الجمعة (^٤)، وفيه إبراهيم بن محمد وحاله معروف.\n_________\n(^١) \"المحلى\" ٥/ ٤٥.\n(^٢) \"المفهم\" ٢/ ٤٩٩.\n(^٣) الدارقطني ٢/ ٣ - ٤ وراه أيضًا البيهقي ٣/ ١٧٧ وضعفه وضعفه أيضًا في \"المعرفة\" ٤/ ٣٢٣ وقال: لا ينبغي أن يحتج به. وضعفه المصنف في \"البدر المنير\" ٤/ ٥٩٥ قال: ضعيف لا يصح الاحتجاج به، ونقل عن البيهقي أنه قال في \"الخلافيات\": لا أراه يصح.\nوضعفه عبد الحق الإشبيلي في \"الأحكام\" ٢/ ١٠٤. وضعفه النووي في \"المجموع\" ٤/ ٣٦٨ وفي \"الخلاصة\" ٢/ ٧٦٩ (٢٦٩٠ - ٢٦٩١)، وكذا الحافظ ابن كثير في \"الإرشاد\" ١/ ١٩٤.\nوقال الحافظ في \"الدراية\" ١/ ٢١٦: إسناده ضعيف وقال الألباني في \"الإرواء\" (٦٠٣): ضعيف جدًا.\n(^٤) رواه الشافعي في \"مسنده\" ١/ ١٣٠ - ١٣١ (٣٨٦).\nوالبيهقي ٣/ ١٧٧ - ١٧٨ كتاب: الجمعة.","vol":"7","page":452},{"text":"وقال سليمان بن موسى: كتب عمر بن عبد العزيز إلى أهل المياه: جمعوا إذا بلغتم أربعين رجلًا. رواه الشافعي عن الثقة عبدة (^١).\nوقد سلف حديث عبد الرحمن بن كعب بن مالك فيه، وهو أقل عدد ثبت فيه التوقيف، والجمعة خصت بمزيد تعبد ولم يثبت غيره، فليقتصر عليه، وادعى المزني أنه لا يصح عند أصحاب الحديث ما احتج به الشافعي من أنه - ﷺ - حين قدم المدينة جمع أربعين رجلًا (^٢)؛ لأنه معلوم أنه قدم المدينة وقد تكاثر المسلمون وتوافروا، فيجوز أن يكون جمع في موضع نزوله قبل دخوله نفس المدينة فاتفق له أربعون رجلًا.\nثانيها: بخمسين رجلًا فصاعدًا، قاله عمر بن عبد العزيز (^٣)، وهو\nرواية عن أحمد (^٤)، وفي الدارقطني من حديث أبي أمامة مرفوعًا: \"في الخمسين جمعة، وليس فيما دون ذلك\" وفيه من تكلم فيه (^٥).\nثالثها: ثلاثين رجلًا حكاه ابن حبيب عن مالك، وحكى مطرف عنه ثلاثون رجلًا وما قاربهم، ولابن الماجشون عنه مثله (^٦)، وحكى ابن حزم عنه خمسون رجلًا (^٧)، وقال ابن التين المالكي: ليس لعدده حد محصور، ثم حكى بعد عنه ما حكيناه عن مطرف.\n_________\n(^١) رواه البيهقي من طريق الشافعي ٣/ ١٧٨ كتاب: الجمعة.\nوفي \"معرفة السنن والآثار\" ٤/ ٣٢١ (٦٣٢٣).\n(^٢) انظر: \"الحاوي\" ٢/ ٤١٠.\n(^٣) رواه البيهقي ٣/ ١٧٨ كتاب: الجمعة، باب: العدد الذين إذا كانوا في قرية وجبت.\n(^٤) انظر: \"المغني\" ٣/ ٢٠٤، \"الفروع\" ٢/ ٩٨.\n(^٥) \"سنن الدارقطني\" ٢/ ٤ كتاب: الجمعة، باب: ذكر العدد في الجمعة.\nوقال: جعفر بن الزبير متروك.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ٤٥١، \"الاستذكار\" ٢/ ٥٨.\n(^٧) \"المحلى\" ٥/ ٤٦.","vol":"7","page":453},{"text":"رابعها: بعشرين رجلًا (^١).\nخامسها: بسبعة رجال لا أقل، حكي عن علي ولا دليل لهما.\nسادسها: قاله أبو حنيفة والليث وزفر ومحمد بن الحسن: إذا كان ثلاثة رجال والإمام رابعهم صلوا جمعة، ولا تكون بأقل، وحكاه ابن المنذر عن الأوزاعي، وأبي ثور، واختاره المزني، وهو أحد قولي الثوري.\nسابعها: قاله الحسن البصري: تنعقد برجلين والإمام ثالثهم، وهو قول سفيان الثوري الآخر، ورواية عن أحمد، وقول أبي يوسف، وحكي عن أبي ثور أيضًا (^٢).\nوحديث أم عبد الله الدوسية مرفوعًا: \"الجمعة واجبة على كل قرية وإن لم يكن فيها إلا أربعة\" وفي لفظ: \"ثلاثة\" (^٣) ضعيف.\n_________\n(^١) \"النوادر والزيادات\" ١/ ٤٥٢.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٣٠، \"أحكام القرآن\" للجصاص ٥/ ٣٤١، \"الحاوي\" ٢/ ٤٠٩.\nوقد حكي قولًا قديمًا للشافعي. انظر: \"البيان\" ٢/ ٥٦١، \"روضة الطالبين\" ٢/ ٧، \"فتح الباري\" لابن رجب ٨/ ٩٣٦.\nوقال النووي ﵀:\nونقل ابن القاص في \"التلخيص\" قولا الشافعي قديما أنها تنعقد بثلاثة: إمام ومأمومين، هكذا حكاه عن الأصحاب، والذى هو موجود في التلخيص ثلاثة مع الإمام، ثم إن هذا القول الذي حكاه غريب أنكره جمهور الأصحاب وغلطوه فيه.\nقال القفال في شرح \"التلخيص\": هذا القول غلط لم يذكره الشافعي قط ولا أعرفه، وإنما هو مذهب أبي حنيفة. وقال الشيخ أبو علي السنجي في شرح \"التلخيص\": أنكر عامة أصحابنا هذا القول وقالوا: لا يعرف هذا للشافعى. قال: ومنهم من سلم نقله. \"المجموع\" ٤/ ٣٦٩ - ٣٧٠.\n(^٣) تقدم تخريجه.","vol":"7","page":454},{"text":"ثامنها: بواحد مع الإمام، قاله النخعي والحسن بن حي وداود وأتباعه، ومنهم ابن حزم (^١).\nتاسعها: باثني عشر رجلًا، قاله ربيعة (^٢) وكأنه استدل بحديث جابر في قصة العير وتفرقهم عن النبي - ﷺ - حتى لم يبق منهم إلا اثنا عشر رجلًا، أخرجاه في الصحيحين (^٣) ولا دلالة فيه، وقد روي: فلم يبق إلا أربعون (^٤). لكن الأول أصح، قال ابن مسعود: فقال - ﷺ -: \"لو تتابعتم حتى لم يبق منكم أحد؛ لسال منكم الوادي نارا\" (^٥) وما قيل: إن الانفضاض كان في الخطبة بعد الصلاة. أنكر.\nالعاشر: بثلاثة عشر رجلًا (^٦).\n_________\n(^١) انظر: \"البناية\" ٣/ ٧٤، \"الاستذكار\" ٢/ ٥٨، \"المجموع\" ٤/ ٣٧٠، \"فتح الباري\" لابن رجب ٨/ ٣١٢، \"المحلى\" ٥/ ٤٧.\n(^٢) انظر: \"البناية\" ٣/ ٧٤، \"حلية العلماء\" ٢/ ٢٣٠، \"البيان\" ٢/ ٥٦١، \"المغني\" ٣/ ٢٠٥، \"نيل الأوطار\" ٢/ ٤٩٦.\nوحكى الماوردي هذا القول عن الأوزاعي والزهري ومحمد بن الحسن، ولم نره لغيره. والله أعلم. \"الحاوي\" ٢/ ٤٠٩.\n(^٣) سيأتي هنا برقم (٩٣٦) باب: إذا نفر الناس عن الإمام في صلاة الجمعة، ورواه مسلم (٨٦٣) كتاب: الجمعة، باب: قوله تعالى ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا﴾.\n(^٤) رواه الدارقطني ٢/ ٤ كتاب: الجمعة، باب: ذكر العدد في الجمعة. والبيهقي ٣/ ١٨٢.\n(^٥) رواه أبو يعلى في \"مسنده\" ٣/ ٤٦٨ - ٤٦٩ (١٩٧٩). وابن حبان ١٥/ ٢٩٩ - ٣٠٠ (٦٨٧٧) عن جابر بن عبد الله، والبيهقي في \"الشعب\" ٣/ ١٠٧ (٣٠١٩) فضل الجمعة عن الحسن مرسلًا.\n(^٦) حكاه ابن حجر عن إسحاق. \"فتح الباري\" ٢/ ٤٢٣، وحكاه العيني عن مالك في رواية ابن حبيب. \"عمدة القاري\" ٥/ ٣٤٢.","vol":"7","page":455},{"text":"الحادي عشر: بأربعين من الموالي، حكاه ابن شداد عن عمر بن عبد العزيز (^١).\nالثاني عشر: بثمانين، حكاه المازري (^٢).\nالثالث عشر: بمائتين (^٣)، حكاه عياض (^٤)، فإنه لما حكى رواية خمسين قال: وقال غيره: يشترط لانعقادها مائتين، كذا حكاه وهو غريب، ولا أبعد تصحيفه بثمانين، وفي \"معرفة الصحابة\" لأبي نعيم من حديث عبد العزيز بن سعيد، عن أبيه قال: سئل النبي - ﷺ - عن خمسة نفرٍ كانوا في سفرٍ فخطب بهم رجل منهم يوم الجمعة، ثم صلى بهم. فلم يعب النبي - ﷺ - عليهم (^٥).\nوأكثر هذِه الأقوال دعوى بلا دليل، وإنما بعضها حالٌ وقع ولا يلزم منه التحديد، يدل على ما سقناه الآن من رواية الخمسة (^٦).\n_________\n(^١) انظر: \"البناية\" ٣/ ٧٤، \"عمدة القاري\" ٥/ ٣٤٢.\n(^٢) في الأصل: الماوردي والمثبت من \"البناية\" ٣/ ٧٤، \"عمدة القاري\" ٥/ ٣٤٢، \"فتح الباري\" لابن حجر ٢/ ٤٢٣، \"نيل الأوطار\" ٢/ ٤٩٦.\n(^٣) وهو مروي عن أبي هريرة كما قال ابن عبد البر في \"الاستذكار\" ٢/ ٥٨.\n(^٤) \"إكمال المعلم\" ٣/ ٢٦٠.\n(^٥) \"معرفة الصحابة\" ٣/ ١٣٠٤ (٣٢٧٢).\n(^٦) بهامش الأصل: ثم بلغ في الثاني بعد الثمانين. كتبه مؤلفه، آخر ٣ من ٤ من تجزئة المصنف.","vol":"7","page":456},{"text":"<span data-type='title' id=toc-784>١٢ - باب هَلْ عَلَى مَنْ لَمْ يَشْهَدِ الجُمُعَةَ غُسْلٌ\nمِنَ النِّسَاءِ وَالصِّبْيَانِ وَغَيرهِمْ</span>؟\n٨٩٤ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ جَاءَ مِنْكُمُ الجُمُعَةَ فَلْيَغْتَسِلْ\". [انظر: ٨٧٧ - مسلم: ٨٤٤ - فتح: ٢/ ٣٨٢]\n\n٨٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"غُسْلُ يَوْمِ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\". [انظر: ٨٥٨ - مسلم: ٨٤٦ - فتح: ٢/ ٣٨٢]\n\n٨٩٦ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ، أُوتُوا الكِتَابَ مِنْ قَبْلِنَا، وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَذَا اليَوْمُ الَّذِي اخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ، فَغَدًا لِلْيَهُودِ وَبَعْدَ غَدٍ لِلنَّصَارَى\". فَسَكَتَ. [انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح: ٢/ ٨٣٢]\n\n٨٩٧ - ثُمَّ قَالَ: \"حَقٌّ عَلَى كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ يَوْمًا، يَغْسِلُ فِيهِ رَأْسَهُ وَجَسَدَهُ\". [٨٩٨، ٣٤٨٧ - مسلم: ٨٤٩ - فتح: ٢/ ٣٨٢]\n\n٨٩٨ - رَوَاهُ أَبَانُ بْنُ صَالِحٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لله تَعَالَى عَلَى كُلِّ مُسْلِمٍ حَقٌّ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ يَوْمًا\". [انظر: ٨٩٧ - مسلم: ٨٤٩ - فتح: ٢/ ٣٨٢]\n\n٨٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا شَبَابَةُ، حَدَّثَنَا وَرْقَاءُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"ائْذَنُوا لِلنِّسَاءِ بِاللَّيْلِ إِلَى المَسَاجِدِ\". [انظر: ٨٦٥ - مسلم: ٤٤٢ - فتح ٢/ ٣٨٢]\n\n٩٠٠ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: كَانَتِ امْرَأَةٌ لِعُمَرَ تَشْهَدُ صَلَاةَ الصُّبْحِ وَالعِشَاءِ فِي الجَمَاعَةِ","vol":"7","page":457},{"text":"فِي المَسْجِدِ، فَقِيلَ لَهَا لِمَ تَخْرُجِينَ وَقَدْ تَعْلَمِينَ أَنَّ عُمَرَ يَكْرَهُ ذَلِكَ وَيَغَارُ؟ قَالَتْ وَمَا يَمْنَعُهُ أَنْ يَنْهَانِي؟ قَالَ: يَمْنَعُهُ قَوْلُ رَسُولِ اللهِ - ﷺ -: \"لَا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ\". [٨٦٥ - مسلم: ٤٤٢ - فتح: ٢/ ٣٨٢]\nذكر فيه عن ابن عمر تعليقًا: إِنَّمَا الغُسْلُ عَلَى مَنْ تَجِبُ عَلَيْهِ الجُمُعَةُ.\nوخمسة أحاديث:\nأحدها:\nحديث سالم عن أبيه مرفوعًا: \"مَنْ جَاءَ مِنْكُمُ الجُمُعَةَ فَلْيَغْتَسِلْ\".\nوقد سلف في باب: فضل الغسل يوم الجمعة (^١)، وقال الإسماعيلي: قال فيه الزبيدي ومعمر وغيرهما: عن جده، ووجه المناسبة للباب أن النساء والصبيان لا يجب عليهم المجيء للجمعة فلا غسل إذن، فإن حضروا فقد سلف الخلاف فيه.\nثانيها:\nحديث أبي سعيد الخدري مرفوعًا: \"غُسْلُ يَوْم الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\". وقد سلف في الباب المذكور بما فيه (^٢).\nثالثها:\nحديث أبي هريرة: \"نَحْنُ الآخِرُونَ\" .. الحديث\nرَوَاهُ أَبَانُ بْنُ صَالِحٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ. والحديث سلف أول الجمعة (^٣)، وفيه هنا زيادة، وهي قوله: (فسكت، ثم قال: \"حق على كل مسلم أن يغتسل في كل سبعة أيام يوما، يغسل فيه رأسه وجسده\").\n_________\n(^١) برقم (٨٧٧) كتاب: الجمعة.\n(^٢) برقم (٨٧٩) كتاب: الجمعة.\n(^٣) برقم (٨٧٦) باب: فرض الجمعة.","vol":"7","page":458},{"text":"ورواية أبان فيه: \"على كل مسلم حق أن يغتسل في كل سبعة أيام يوما\" وأبان هذا ثقة حاكم بالمدينة.\nوالحديث قال على مطلوبية الغسل على الصبي والمرأة؛ لدخولهما في قوله: \"كل مسلم\" ويؤيده قول من يقول: إنه من سنة اليوم.\nوأجمع أئمة الفتوى على أنه لا جمعة على النساء والصبيان (^١)، وقال ابن المنير: لا خلاف أن من لم يشهدها ليست واجبة عليه؛ إذ لا يخاطب بها (^٢).\nرابعها:\nحديث ابن عمر: \"ائْذَنُوا لِلنِّسَاءِ بِاللَّيْلِ\"\nخامسها:\nحديثه أيضًا. (كانت امرأة لعمر تشهد صلاة الصبح).\nوفي آخره: \"لَا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ\".\nوهو من أفراد البخاري بهذِه السياقة، وشيخ البخاري: يوسف بن موسى وهو القطان، لم يخرج له مسلم، مات سنة ثلاث وخمسين ومائتين.\nووجه المناسبة أنهن إذا لم يمنعهن ليلًا منعهن نهارًا، والجمعة نهارية، ولم يأذن فيها أيضًا.\nوالحديث الآخر على إذا أرادتها، وشهود زوجة عمر العشاء والصبح قال على أن الصحابة فهمت الإذن بالليل والغلس فقط، على ما بوب به البخاري قبل هذا، وأن الجمعة لا إذن لهن فيها، وقوله\n_________\n(^١) انظر: \"الإجماع\" لابن المنذر ص ٤٤.\n(^٢) \"المتواري\" ص ١١٠.","vol":"7","page":459},{"text":"في حديث أبي هريرة: \"فغدًا لليهود\" قال ابن التين: كذا وقع بالألف وصوابه: فغد، وأصل غد: غدو مثل يد أصلها يدي، فحذفت واو غد بغير عوض. ووقع في كلام ابن بطال أن الشافعي لا يستحب الغسل لغير المحتلمين إذا حضروا، ومشهور مذهبه ستحبابه، قال: وقوله - ﷺ -: \"من جاء منكم الجمعة فليغتسل\" يرد على من استحبه في السفر؛ لأنه شرط الغسل لشهود الجمعة، فمن لزمته اغتسل، ومن لا سقط عنه الغسل كما قاله ابن عمر (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٩٠.","vol":"7","page":460},{"text":"<span data-type='title' id=toc-785>١٤ - باب الرُّخصَةِ إِنْ لَمْ يَحْضُرِ الجُمُعَةَ فِي المَطَرِ</span>\n٩٠١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ قَالَ: أَخْبَرَنِي عَبْدُ الحَمِيدِ صَاحِبُ الزِّيَادِيِّ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ الحَارِثِ ابْنُ عَمِّ مُحَمَّدِ بْنِ سِيرِينَ: قَالَ ابْنُ عَبَّاسٍ لِمُؤَذِّنِهِ فِي يَوْمٍ مَطِيرٍ إِذَا قُلْتَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ. فَلَا تَقُلْ: حَيَّ عَلَى الصَّلَاةِ. قُلْ: صَلُّوا فِي بُيُوتِكُمْ. فَكَأَنَّ النَّاسَ اسْتَنْكَرُوا، قَالَ: فَعَلَهُ مَنْ هُوَ خَيْرٌ مِنِّي، إِنَّ الجُمُعَةَ عَزْمَةٌ، وَإِنِّي كَرِهْتُ أَنْ أُخْرِجَكُمْ، فَتَمْشُونَ فِي الطِّينِ وَالدَّحْضِ. [انظر: ٦١٦ - مسلم: ٦٩٩ - فتح: ٢/ ٣٨٤]\nذكر فيه حديث عبد الله بن الحارث قَالَ ابن عَبَّاسٍ لِمُؤَذنِهِ فِي يَوْمٍ مَطِيرٍ .. الحديث.\nوقد سلف في باب: الكلام في الأذان (^١) وباب: هل يخطب يوم الجمعة في المطر (^٢)، وقد اختلف العلماء في التخلف عن الجمعة بالمطر، فممن كان يتخلف عنها بذلك ابن سيرين وعبد الرحمن بن سمرة، وهو قول أحمد وإسحاق، واحتجوا بهذا الحديث (^٣)، وقالت طائفة: لا يتخلف عن الجمعة، وروى ابن نافع: قيل لمالك: أيتخلف عن الجمعة في اليوم المطير؟ قال: ما سمعت. قيل له: في الحديث: \"ألا صلوا في الرحال\" (^٤) قال: ذلك في السفر وقد رخص في تركها بأعذار أخر غير المطر، روى ابن القاسم عن مالك أنه أجاز أن يتخلف عنها بجنازة أخ من إخوانه؛ لينظر في أمره، قال ابن حبيب عن مالك: وكذا إن كان له مريض يخشى عليه الموت (^٥).\n_________\n(^١) سبق برقم (٦١٦) كتاب: الأذان.\n(^٢) برقم (٦٦٨) كتاب: الأذان.\n(^٣) انظر: \"المغني\" ٣/ ٢١٨.\n(^٤) قطعة من حديث سلف برقم (٦٣٢)، ورواه مسلم (٦٩٧) عن ابن عمر.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٤٥٨.","vol":"7","page":461},{"text":"وقد رأى ابن عمر ابنا لسعيد بن زيد ذكر له شكواه فأتاه إلى العقيق وترك الجمعة (^١)، وهو مذهب عطاء والأوزاعي، وقاله الشافعي في الولد أو (^٢) الوالد إذا خاف فوات نفسه، وقال عطاء: إذا استُصرخ على أبيك يوم الجمعة والإمام يخطب فقم إليه واترك الجمعة، وقال الحسن: يرخص في الجمعة للخائف (^٣).\nقال مالك في \"الواضحة\": وليس على المريض والشيخ (^٤) الفاني جمعة (^٥)، وقال أبو مجلز: إذا اشتكى بطنه لا يأتي الجمعة (^٦).\nوقال ابن حبيب: أرخص - ﷺ - في التخلف عنها لمن شهد الفطر والأضحى صبيحة ذلك اليوم من أهل القرى الخارجة عن المدينة؛ لما في رجوعه من المشقة لما أصابهم من شغل العيد، وفعله عثمان لأهل العوالي (^٧)،\nواختلف قول مالك فيه (^٨)، والصحيح عند الشافعية: السقوط (^٩).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٧٩ (٥٥٢٤) كتاب: الصلاة، باب: من رخص في ترك الجمعة.\n(^٢) في الأصل: من. والمثبت من \"الأم\" ١/ ١٦٧.\n(^٣) رواهما ابن أبي شيبة ١/ ٤٧٩ (٥٥٢٦، ٥٥٢٩).\n(^٤) في الأصل: الصحيح. والمثبت من \"الذخيرة\" ٢/ ٣٥٦.\n(^٥) انظر: \"الذخيرة\" ٢/ ٣٥٦.\n(^٦) رواه ابن أبي شيبة ١/ ٤٧٩ (٥٥٢٧).\n(^٧) انظر: \"النوادر والزيادات\" ١/ ٤٦٠.\n(^٨) روى ابن القاسم عن مالك أن ذلك غير جائز وأن الجمعة تلزمهم على كل حال.\nوروى ابن وهب ومطرف وابن الماجشون عن مالك أن ذلك جائز. انظر: \"المنتقى\" ١/ ٣١٧، \"حاشية الدسوقي\" ١/ ٣٩١.\n(^٩) انظر: \"البيان\" ٢/ ٥٥٢، \"روضة الطالبين\" ٢/ ٧٩.","vol":"7","page":462},{"text":"واختلف في تخلف العروس أو المجذوم (^١)، حكاه ابن التين، واعتبر بعضهم شدة المطر.\nواختلف عن مالك: هل عليه أن يشهدها؟ وكذا روي عنه ممن يكون مع صاحبه فيشتد مرضه لا يدع الجمعة إلا أن يكون في الموت (^٢).\nوقوله: (الطين والدَّحض): قال في \"المطالع\": كذا للكافة، وعند القابسي بالراء، وفسره بعضهم مما يجري في البيوت من الرحاضة، وهو بعيد، إنما الرحض: الغسل، والمرحاض: خشبة يضرب بها الثوب ليغسل عند الغسل. وأما ابن التين فذكره بالراء وقال: كذا لأبي الحسن بالراء.\nوالدحض: بالدال، كذا في رواية أبي ذر، وهو: الزلق. ورحضت الشيء: غسلته. ومنه: المرحاض. أي: المغتسل. وما له هنا وجه إلا أن يريد أنه يشبه الأرض أصابها المطر بالمغتسل، وهو المرحاضة؛ لأنها تكون حينئذٍ زلقة (^٣).\n_________\n(^١) قال ابن رشد ﵀ عند حديثه عن أعذار التخلف عن الجمعة:-\nومنها ما يباح على اختلاف كالجذام، لما على الناس من الضرر في مخالطتهم في المسجد الجامع.\nوقال: وفي تخلف العروس عنها اختلاف ضعيف. \"مقدمات ابن رشد\" ١/ ١٤٨.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٤٥٦.\n(^٣) انظر: \"الصحاح\" ٣/ ١٠٧٥ - ١٠٧٧. و\"النهاية في غريب الحديث\" ٢/ ١٠٤ - ١٠٥. و\"لسان العرب\" ٣/ ١٣٣٥، ١٦٠٧.","vol":"7","page":463},{"text":"<span data-type='title' id=toc-786>١٥ - باب مِنْ أَيْنَ تُؤْتَى الجُمُعَةُ وَعَلَى مَنْ تَجِبُ؟ لِقَوْلِ الله تعالى: ﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الجُمُعَةِ﴾ [الجمعة:٩]</span>\nوقَالَ عَطَاءٌ: إِذَا كُنْتَ فِي قَرْيَةِ جَامِعَةٍ، فَنُودِيَ بِالصَّلَاةِ مِنْ يَوْمِ الجُمُعَةِ، فَحَقٌّ عَلَيْكَ أَنْ تَشْهَدَهَا، سَمِعْتَ النِّدَاءَ أَوْ لَمْ تَسْمَعْهُ.\nوَكَانَ أَنَسٌ فِي قَصْرِهِ أَحْيَانًا يُجَمِّعُ وَأَحْيَانًا لَا يُجَمِّعُ، وَهْوَ بِالزَّاوِيَةِ عَلَى فَرْسَخَيْنِ.\n\n٩٠٢ - حَدَّثَنَا أَحْمَدُ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الحَارِثِ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ أَنَّ مُحَمَّدَ بْنَ جَعْفَرِ بْنِ الزُّبَيْرِ حَدَّثَهُ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّ - ﷺ -- قَالَتْ: كَانَ النَّاسُ يَنْتَابُونَ يَوْمَ الجُمُعَةِ مِنْ مَنَازِلِهِمْ وَالعَوَالِى، فَيَأْتُونَ فِي الغُبَارِ، يُصِيبُهُمُ الغُبَارُ وَالعَرَقُ، فَيَخْرُجُ مِنْهُمُ العَرَقُ، فَأَتَى رَسُولَ اللهِ - ﷺ - إِنْسَانٌ مِنْهُمْ وَهْوَ عِنْدِي، فَقَالَ النَّبِيُّ - ﷺ -: \"لَوْ أَنَّكُمْ تَطَهَّرْتُمْ لِيَوْمِكُمْ هَذَا\" [٩٠٣، ٢٠٧١ - مسلم: ٨٤٧ - فتح: ٢/ ٣٨٥]\nوهذا التعليق (^١) رواه ابن أبي شيبة بنحوه كما سلف في باب الجمعة في القرى. وذكر فيه حديث عائشة قَالَتْ: كَانَ النَاسُ يَنْتَابُونَ يَوْمَ الجُمُعَةِ مِنْ مَنَازِلهِمْ وَالعَوَالِي .. الحديث.\nوهذا الحديث يأتي إن شاء الله في البيوع (^٢)، وأخرجه مسلم أيضًا عن أحمد بن عيسى بإسناده (^٣).\n_________\n(^١) رواه عبد الرزاق ٣/ ١٦٨ - ١٦٩ (٥١٧٩) كتاب: الصلاة، باب: القرى الصغار.\n(^٢) رقم (٢٠٧١) كتاب: البيوع، باب: كسب الرجل وعمله بيده.\n(^٣) رقم (٨٤٧) كتاب: الجمعة، باب: وجوب غسل الجمعة على كل بالغ من الرجال.","vol":"7","page":464},{"text":"ووقع في \"أطراف خلف\" أنه رواه عن هارون بن عيسى، وهو غريب ولا أعلم في مشايخه من يسمى بذلك. وقال الطرقى: أخرجه مسلم عن أحمد بن عيسى وهارون الأيلي، وهو هارون بن سعيد، ولا أعلم في أجداده عيسى، ورواه أبو داود عن أحمد بن صالح (^١).\nوشيخ البخاري: أحمد، وهو ابن عبد الله، كما ذكره أبو نعيم (^٢)، ثم روى الحديث هو والإسماعيلي كطريق مسلم: أحمد بن عيسى كما سلف.\nوذكر الجياني أن البخاري روى عن أحمد -يعني: غير مسمى- عن ابن وهب في: كتاب الصلاة في موضعين، وقال: حَدَّثَنَا أحمد، ثنا ابن وهب. قال: ونسبه أبو علي بن السكن في نسخة فقال: فيه أحمد بن صالح المصري.\nوقال الحاكم أبو عبد الله: روى البخاري في باب الصلاة في ثلاث مواضع (^٣): عن أحمد، عن ابن وهب. فقيل: إنه ابن صالح المصري.\nوقيل: ابن عيسى التستري. ولا يخلو أن يكون واحدًا منهما، وقد روى عنهما في \"الجامع\"، ونسبهما في مواضع.\nوذكر أبو نصر الكلاباذي قال: قال لي أبو أحمد: -يعني: الحاكم- أحمد عن ابن وهب في \"الجامع\"، هو ابن أخي ابن وهب.\nقال الحاكم أبو عبد الله: من قال هذا فقد وهم وغلط، دليله أن المشايخ الذين ترك البخاري الرواية عنهم في \"الجامع\" قد روى عنهم\n_________\n(^١) \"سنن أبي داود\" (١٠٥٥) كتاب: الصلاة، باب: من تجب عليه الجمعة.\n(^٢) قال الحافظ في \"الفتح\" ٢/ ٣٨٦: عن أبي نعيم في \"مستخرجه\" أنه ابن عيسى.\n(^٣) الموضع الأول حديث رقم (٤٧١)، الثاني (٦٩٨)، الثالث (٩٠٢).","vol":"7","page":465},{"text":"في سائر مصنفاته، كأبي صالح وغيره، وليس له عن ابن أخي ابن وهب رواية في موضع، فهذا يدل على أنه لم يكتب عنه أو كتب عنه، ثم ترك الرواية عنه أصلًا (^١).\nوقال الكلاباذي: قال ابن منده: كلما قال البخاري في \"الجامع\": حَدَّثَنَا أحمد. عن ابن وهب. فهو ابن صالح، ولم يخرج عن ابن أخي ابن وهب في \"الصحيح\"، وإذا حدث عن أحمد بن عيسى نسبه (^٢).\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nوجه مناسبة الآية الباب ظاهر، فقوله: (وعلى من تجب). أي: إنها تجب على كل مؤمن، ومفهومه: نفيه عمن لم يؤمن.\nوللوجوب شروط محل الخوض فيها كتب الفقه، وأوجبها داود على العبيد (^٣)، وهو قول لمالك، والمشهور خلافه (^٤)، وفيه خلاف شاذ في حق المسافر.\nثانيها: في ألفاظه:\nمعنى: ينتابون: يجيئون. والانتياب: المجيء يوما، والاسم: الثوب. وأصله ما كان من قريب كالفرسخ والفرسخين.\nوقولها: (فيأتون في الغبار)، يصيبهم الغبار والعرق، فيخرج منهم\n_________\n(^١) \"المدخل إلى الصحيح\" ٤/ ٢٤١.\n(^٢) \"تقييد المهمل\" للجياني ٣/ ٩٤٣ - ٩٤٦.\n(^٣) انظر: \"المحلى\" ٥/ ٤٩.\n(^٤) نَقَلَ القول بالوجوب على العبد ابن شعبان عن مالك. انظر: \"الذخير\" ٢/ ٣٣٨.\nوالمذهب على عدم وجوبها على العبد. انظر: \"المدونة\" ١/ ١٤٧، \"التفريع\" ٢/ ٣٣٨.","vol":"7","page":466},{"text":"العرق. قال صاحب \"المطالع\": كذا رواه الفربري، وحكاه الأصيلي عن النسفي، قال: وهو وهم، والصواب: فيأتون في الغبار، ويصبهم الغبار، فيخرج منهم الريح. وقال: كذا هو عند القابسي.\nقلت: وهو ما شرحه النووي في \"شرحه\" حيث قال: فيأتون في العباء، هو بالمد جمع عباءة بالمد، وعباية بزيادة ياء لغتان مشهورتان (^١).\nثالثها: في أحكامه:\nاختلف العلماء في هذا الباب -أعني من كان خارج العصر- فقالت طائفة: تجب الجمعة على من آواه الليل إلى أهله، روي ذلك عن أبي هريرة وأنس وابن عمر ومعاوية، وهو قول نافع، والحسن، وعكرمة، والحكم، والنخعي، وأبي عبد الرحمن السلمي، وعطاء، والأوزاعي، وأبي ثور، حكاه ابن المنذر عنهم بحديث أبي هريرة مرفوعًا: \"الجمعة على من آواه الليل إلى أهله\" (^٢) رواه الترمذي والبيهقي وضعفاه (^٣)\nوعن أبي يوسف في رواية: من ثلاثة فراسخ. وأخرى: إذا كان منزله خارج المصر. وعنه: إن شهدها وأمكنه المبيت في أهله تجب. واختاره كثير من مشايخ الحنفية، وعن أبي حنيفة: تجب إذا كان يجبى خراجها مع المصر.\nوفي \"الذخيرة\" للحنفية في ظاهر الرواية: لا يجب شهودها إلا على\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٦/ ١٣٤.\n(^٢) \"الأوسط\" ٤/ ٣٤ - ٣٥.\n(^٣) \"سنن الترمذي\" (٥٠٢) كتاب: الجمعة، باب: ما جاء من كم تؤتى الجمعة و\"سنن البيهقي الكبرى\" ٣/ ١٧٦ كتاب: الجمعة، باب: من أتى الجمعة من أبعد من ذلك اختيارًا وتقدم تخريجه والكلام عليه.","vol":"7","page":467},{"text":"من سكن المصر والإرباض دون السواد، سواء كان قريبًا من المصر أو بعيدًا عنها.\nوعن محمد: إذا كان بينه وبين المصر ميل أو ميلان أو ثلاثة فعليه الجمعة، وهو قول مالك والليث.\nوفي \"منية المفتي\": على أهل السواد الجمعة إذا كان على قدر فرسخ، هو المختار. وعنه: إذا كانوا أقل من فرسخين تجب (^١).\nوعن معاذ بن جبل: يجب الحضور من خمسة عشر فرسخًا (^٢).\nوفي \"المحيط\" عن أبي يوسف: إذا سمع النداء. وفي المرغيناني: وقيل: منتهى صوت المؤذن. واعتبر الشافعي سماع النداء إذا بلغه بشرط علوه مع الهدوء من طرف يليه لبلد الجمعة، وبه قال ابن عمرو وابن المسيب وأحمد وإسحاق (^٣).\nوحكاه ابن بطال عن مالك (^٤) أيضًا لحديث ابن عمرو يرفعه: \"الجمعة على من سمع النداء\" (^٥) وروي موقوفًا أيضًا. قال البيهقي: الذي رفعه ثقة وله شواهد (^٦).\nقال ابن المنذر: يجب عند ابن المنكدر وربيعة [و] (^٧) الزهري في\n_________\n(^١) انظر: \"البناية\" ٣/ ٤٨ - ٤٩.\n(^٢) ثبت عن معاذ بن جبل أنه أوجبها على من خمسة عشر ميلًا أي خمسة فراسخ. رواه عبد الرزاق ٣/ ١٦٤ (٥١٦٢) كتاب: الجمعة، باب: من يجب عليه شهود الجمعة. وانظر: \"التمهيد\" ١٠/ ٢٧٩.\n(^٣) انظر: \"المجموع\" ٤/ ٣٥٣، ٣٥٤، \"الكافي\" ١/ ٤٧٨.\n(^٤) \"شرح ابن بطال\" ٢/ ٤٩٤.\n(^٥) سبق تخريجه في حديث (٨٩٢).\n(^٦) \"السنن الكبرى\" ٣/ ١٧٣ كتاب: الجمعة.\n(^٧) زيادة ليست من الأصل، مثبتة من \"الأوسط\" ٤/ ٣٧.","vol":"7","page":468},{"text":"رواية: من أربعة أميال (^١). وقال الزهري أيضًا: ستة أميال (^٢). وحكاه ابن التين عن النخعي، وعن مالك (^٣) والليث: ثلاثة أميال وقد سلف ووجهه أنها نهاية ما يبلغه النداء على ما جرت. وحكى أبو حامد عن عطاء: عشرة أميال.\nواختلف أصحاب مالك: هل مراعاة ثلاثة أميال من المنار أو من طرف المدينة؟ فالأول قاله القاضي أبو محمد (^٤)، والثاني قاله محمد بن عبد الحكم (^٥). قال مالك: لأن بين أبعد العوالي وبين المدينة ثلاثة أميال (^٦).\nوسميت العوالي: لإشراف موضعها، وقال أحمد بن خلف: العوالي من طرف المدينة. وليس بصحيح. كما قال ابن التين، بل قباء من أدنى العوالي.\nوفي البخاري عن أنس: وبعض العوالي من المدينة على أربعة أميال (^٧).\nونقل ابن بطال عن الكوفيين: لا تجب إلا على أهل المصر، ومن كان خارجه فلا تجب عليه وإن سمع النداء.\nوعن حذيفة: ليس على من علا رأس ميل جمعة (^٨).\n_________\n(^١) \"الأوسط\" ٤/ ٣٧.\n(^٢) رواه عبد الرزاق ٣/ ١٦٢ (٥١٥٤) باب: من يجب عليه شهود الجمعة.\n(^٣) \"المعونة\" ١/ ١٦٢.\n(^٤) \"المعونة\" ١/ ١٦٢، \"الذخيرة\" ٢/ ٣٤١، \"كفاية الطالب\" ١/ ٣٣٢، \"الثمر الداني\" ص ١٤٢.\n(^٥) انظر: \"الذخيرة\" ٢/ ٣٤١، \"كفاية الطالب\" ١/ ٣٣٢، \"الثمر الداني\" ص ١٤٢.\n(^٦) \"المدونة\" ١/ ١٤٢.\n(^٧) سبق برقم (٥٥٠) كتاب: مواقيت الصلاة، باب: وقت العصر.\n(^٨) رواه ابن أبي شيبة ١/ ٤٤١ (٥٠٩٢) في الصلوات، باب: من كم تؤتى الجمعة.","vol":"7","page":469},{"text":"وقال المهلب: نص القرآن دال على أن الجمعة تجب على من سمع النداء وإن كان خارج المصر، وهذا أصح الأقوال.\nقال ابن القصار: اعتل الكوفيون لقولهم: إن الجمعة لا تجب على من كان خارج المصر؛ لأن الأذان علم لمن لم يحضر، والأذان بعد دخول الوقت، ومعلوم أن من يسمع على أميال يأخذ في المشي فلا يلحق، فيقال لهم معنى الآية: إذا قرب وقت النداء لها بمقدار ما يدركها كل ساع إليها، وليس على أنه لا يجب السعي إليها إلا حين النداء.\nوالعرب قد تضع البلوغ بمعنى المقاربة، لقوله: \"إن ابن أم مكتوم لا ينادي حتى يقال له: أصبحت أصبحت\" (^١). أي: قاربت الصباح، ومثله: ﴿فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ﴾ [الطلاق: ٢] أي: قاربن. لأنه إذا بلغت آخر أجلها لم يكن له إمساكها.\nوفي الإجماع على أن من كان في طرف المصر العظيم وإن لم يسمع النداء يلزمه السعي دليل واضح أنه لم يرد بالسعي حين النداء خاصة، وإنما أريد قربه.\nوأما من كان خارج المصر إذا سمع النداء فهو داخل في عموم قوله: ﴿إِذَا نُودِيَ لِلصَّلَاة﴾ [الجمعة: ٩] الآية، ولم يخص من في المصر أو خارجه، وأما حديث الباب ففيه رد لقول الكوفيين: إن الجمع لا تجب على من كان خارج المصر؛ لأنها أخبرت عنهم بفعل دائم: أنهم كانوا ينتابون الجمعة. فدل على لزومها عليهم.\nقال محمد بن مسلمة: ومما يبين أن الجمعة لازمة لأهل العوالي إذن عثمان لهم يوم العيد في الانصراف، ولولا وجوبها عليهم ما أذن لهم،\n_________\n(^١) سبق برقم (٦١٧) كتاب: الأذان، باب: أذان الأعمى إذا كان له من يخبره.","vol":"7","page":470},{"text":"وما روي عن أنس السالف، فالفرسخ: ثلاثة أميال. ولو كان لازمًا عنده شهودها لمن كان على ستة أميال لما تركها بعض المرات (^١).\nقال ابن التين: وفعل أنس يرد على النخعي في اعتبار ستة أميال؛ لأن الفرسخ: ثلاثة أميال وزيادة يسيرة. وإن كان خارج المصر.\nوقوله: (كان أنس أحيانًا يجمع). يعني: أحيانًا يأتي المصر وأحيانًا لا يأتي؛ لأن فرسخين كثير، فإذا أراد الفضل أتى، وإن ترك كان في سعة.\nوقول عائشة: (كان الناس ينتابون الجمعة). ليس مما يمنع تأكد الغسل؛ لأن بعض السنن تترك لسبب كما في الرمل.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٩٤ - ٤٩٥.","vol":"7","page":471},{"text":"<span data-type='title' id=toc-787>١٦ - باب وَقْتُ الجُمُعَةِ إِذَا زَالَتِ الشَّمْسُ</span>\nوَكَذَلِكَ يُرْوى عَنْ عُمَرَ وَعَلِيِّ وَالنُعْمَانِ بْنِ بَشِيرٍ وَعَمْرِو بْنِ حُرَيْث - ﵁ -.\n\n٩٠٣ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ أَنَّهُ سَأَلَ عَمْرَةَ عَنِ الغُسْلِ يَوْمَ الجُمُعَةِ، فَقَالَتْ: قَالَت عَائِشَةُ ﵂: كَانَ النَّاسُ مَهَنَةَ أَنْفُسِهِمْ، وَكَانُوا إِذَا رَاحُوا إِلَى الجُمُعَةِ رَاحُوا فِي هَيْئَتِهِمْ فَقِيلَ لَهُمْ: لَوِ اغْتَسَلْتُمْ. [انظر: ٩٠٢ - مسلم: ٨٤٧ - فتح: ٢/ ٣٨٦]\n\n٩٠٤ - حَدَّثَنَا سُرَيْجُ بْنُ النُّعْمَانِ قَالَ: حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ عُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عُثْمَانَ التَّيْمِيِّ، عَنْ أَنَسٍ بْنِ مَالِكٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُصَلِّي الجُمُعَةَ حِينَ تَمِيلُ الشَّمْسُ. [فتح: ٢/ ٣٨٦]\n\n٩٠٥ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا حُمَيْدٌ، عَنْ أَنَسٍ قَالَ: كُنَّا نُبَكِّرُ بِالجُمُعَةِ، وَنَقِيلُ بَعْدَ الجُمُعَةِ. [٩٤٠ - فتح: ٢/ ٣٨٧]\nثم ساق حديث يحيى بن سعيد أَنَّهُ سَأَلَ عَمْرَةَ عَنِ الغُسْلِ يَوْمَ الجُمُعَةِ، فَقَالَتْ: قَالَتْ عَائِشَةُ: كَانَ النَّاسُ مَهَنَةَ أَنْفُسِهِمْ، وَكَانُوا إِذَا رَاحُوا إِلَى الجُمُعَةِ رَاحُوا فِي هَيْئَتِهِمْ فَقِيلَ لَهُمْ: لَوِ اغْتَسَلْتُمْ.\nوحديث أنس أنه - ﵇ - كَانَ يُصَلِّي الجُمُعَةَ حِينَ تَمِيلُ الشَّمْسُ.\nوحديثه أيضًا: كُنَّا نُبَكِّرُ بِالجُمُعَةِ، وَنَقِيلُ بَعْدَ الجُمُعَةِ.\nالشرح:\nإنما صدر البخاري ﵀ بالصحابة الباب؛ لأنه قد روي عن أبي بكر وعمر وعثمان أنهم كانوا يصلون الجمعة قبل الزوال من طريق لا يثبت. كما قال ابن بطال: رواه وكيع، عن جعفر بن برقان، عن ثابت بن الحجاج الكلابي عن عبد الله بن سيدان السلمي. قال:","vol":"7","page":472},{"text":"شهدت الجمعة مع أبي بكر الصديق، فكانت خطبته وصلاته قبل نصف النهار، ثم شهدتها مع عمر، فكانت صلاته وخطبته إلى أن أقول: انتصف النهار، ثم شهدتها مع عثمان، فكانت صلاته وخطبته إلى أن أقول زال النهار، فما رأيت أحدًا عاب ذلك ولا أنكره (^١).\nرواه الدارقطني (^٢)، وأحمد في رواية ابنه عبد (^٣) الله، وثابت ثقة، كما قاله أبو داود وغيره (^٤)، وابن سيدان وثقه العجلي (^٥)، وذكره ابن حبان في \"ثقاته\" (^٦)، وابن سعد في جملة الصحابة (^٧)، وكذا ابن شاهين وبعده أبو موسى وغيره (^٨).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٩٧.\n(^٢) الدارقطني ٢/ ١٧ كتاب: الجمعة، باب: صلاة الجمعة قبل نصف النهار ورواه عبد الرزاق ٣/ ١٧٥ (٥٢١٠) كتاب: الجمعة، باب: وقت الجمعة. وابن أبي شيبة ١/ ٤٤٤ - ٤٤٥ (٥١٣٢) كتاب: الصلوات، باب: من كان يقتل بعد الجمعة- ويقول: هي أول النهار. وابن المنذر في \"الأوسط\" ٢/ ٣٥٤.\nقال الزيلعي في \"نصب الراية\" ٢/ ١٩٥ - ١٩٦: حديث ضعيف، وقال النووي في \"الخلاصة\" ٢/ ٧٧٣: اتفقوا على ضعفه وضعف ابن سيدان.\nقال ابن عدي في \"الكامل\" ٥/ ٣٦٩: هو شبه مجهول. وقال البخاري في \"التاريخ الكبير\" ٥/ ١١٠ لا يتابع على حديث. ثم ذكر له هذا الحديث. وقال ابن حجر في \"الفتح\" ٢/ ٣٢١: غير معروف العدالة.\n(^٣) \"مسائل أحمد رواية عبد الله\" ص ١٢٥ - ١٢٦ من حديث ابن مسعود، وسهل بن سعد.\n(^٤) انظر: \"الطبقات الكبرى\" ٧/ ٤٧٩. و\"التاريخ الكبير\" ٢/ ١٦٢ (٢٠٥٩). و\"تهذيب الكمال\" ٤/ ٣٥ (٨١٣).\n(^٥) \"معرفة الثقات\" ٢/ ٣٣ (٩٠٠).\n(^٦) \"الثقات\" ٣/ ٢٤٧، ٥/ ٣١.\n(^٧) \"الطبقات الكبرى\" ٧/ ٤٣٨.\n(^٨) انظر: \"أسد الغابة\" ٣/ ٢٧٣ (٢٩٩٩). و\"الإصابة\" ٢/ ٣٢٣ (٤٧٢٩).\nوحكى ابن حجر في ترجمته قول البخاري وابن عدي كما تقدم في تخريج الحديث. اهـ.","vol":"7","page":473},{"text":"وأما ابن بطال فقال: عبد الله بن سيدان لا يعرف، والصحيح عن الصحابة ما ذكره البخاري، ونحوه ذكر عن مالك عن عمر في قصة طنفسة عقيل (^١).\nقلت: ورواه ابن أبي شيبة بإسناد صحيح، عن وكيع، عن جعفر بن برقان به (^٢).\nوقال ابن حزم: روينا عن عبد الله بن سيدان قال: شهدت الجمعة مع الصديق، فذكره، ثم ذكر حديث \"الموطأ\" السالف. وفيه: ثم يرجع بعد صلاة الجمعة فيقيل قائلة الضحى. قال: وهذا يوجب أن صلاة عمر الجمعة كانت قبل الزوال؛ لأن ظل الجدار ما دام في المغرب منه شيء فهو قبل الزوال، فإذا زالت الشمس صار الظل في الجانب الشرقي ولابد (^٣).\nوطريق علي قد ذكره ابن أبي شيبة عن وكيع عن (أبي العنبس عن عمرو بن مروان) (^٤) عن أبيه قال: كنا نجمع مع علي إذا زالت الشمس (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٤٩٧.\n(^٢) \"المصنف\" ١/ ٤٤٤ (٥١٣٢).\n(^٣) \"المحلى\" ٥/ ٤٢ - ٤٣.\n(^٤) كذا بالأصل ووقع في \"مصنف\" ابن أبي شيبة: أبو القيس عمرو بن مروان وكلاهما تصحيف.\nوالصواب ما ذكره البخاري في \"تاريخه الكبير\" ٦/ ٣٧٥ (٢٦٨٣): أبو العنبس عمر بن مروان.\nوابن أبي حاتم في \"الجرح والتعديل\" ٦/ ٢٦١ (١٤٤٥).\n(^٥) \"المصنف\" ١/ ٤٤٥ (٥١٣٩) كتاب: الصلوات، باب: من كان يقول: وقتها زوال الشمس.","vol":"7","page":474},{"text":"وعن علي بن مسهر، ثنا إسماعيل بن سميع، عن ابن أبي رزين قال: كنا نصلي مع علي الجمعة، فأحيانًا نجد فيئًا وأحيانًا لا نجد (^١)، وهو إسناد جيد.\nوقال ابن حزم: روينا عن أبي (^٢) إسحاق: شهدت عليًّا يصلي الجمعة إذا زالت الشمس (^٣).\nوقال ابن الأثير: روى زهير، عن أبي إسحاق أنه صلى خلف علي الجمعة، فصلاها بالهاجرة بعد ما زالت الشمس، وأنه رآه قائمًا يصلي.\nوطريق النعمان رواه ابن أبي شيبة بإسناد جيد عن عبيد الله بن موسى، ثنا حسن بن صالح، عن سماك قال: كان النعمان يصلي بنا الجمعة بعد ما تزول الشمس (^٤).\nوالنعمان بن بشير هذا قتل بأرض حمص سنة أربع وستين.\nوطريق عمر بن حريث رواه ابن أبي شيبة أيضًا بإسناد جيد: حَدَّثَنَا محمد بن بشر العبدي، ثنا عبد الله بن الوليد، عن الوليد بن العيزار قال: ما رأيت إمامًا كان أحسن صلاة للجمعة من عمرو بن حريث، كان يصليها إذا زالت الشمس (^٥).\nوعمرو هذا والي الكوفة، مات بها سنة خمس وثمانين، كانت أمه\n_________\n(^١) \"المصنف\" ١/ ٤٤٥ (٥١٤٤) كتاب: الصلوات، باب: من كان يقول: وقتها زوال الشمس.\n(^٢) في الأصل: ابن. والمثبت من \"المحلى\" ٥/ ٤٥. وهو أبو إسحاق السبيعى.\n(^٣) \"المحلى\" ٥/ ٤٥.\n(^٤) \"المصنف\" ١/ ٤٤٦ (٥١٤٥) كتاب: الصلوات، باب: كان يقول: وقتها زوال الشمس وقت الظهر.\n(^٥) \"المصنف\" ١/ ٤٤٦ (٥١٤٦).","vol":"7","page":475},{"text":"حاملًا به يوم بدر، وقال الواقدي: مات رسول الله - ﷺ - وهو ابن ثنتي عشرة سنة (^١).\nوأما حديث عائشة فأخرجه مسلم أيضًا (^٢)، ولأبي داود: مهان أنفسهم (^٣).\nوللبيهقي: عمال أنفسهم (^٤). وللإسماعيلي: كان الناس أهل عمل ولم يكن لهم كُفاة، فكان يكون لهم تفل.\nومناسبة الحديث للباب أن في الحديث: فكانوا إذا راحوا إلى الجمعة. والرواح لا يكون إلا بعد الزوال، وقد سلف ما نحن فيه.\nومهنة أنفسهم. أي: يباشرون خدمة أموالهم، وهي بفتح الميم، وقد تكسر. قال ابن التين: رويناه بفتح الميم والهاء، جمع ماهن، وهو الخادم. وفي رواية أبي ذر: المهنة -بكسر الميم وسكون الهاء- الخدمة. يكون معناه بإسقاط محذوف. أي: ذو خدمة أنفسهم.\nوأما حديث أنس الأول فهو من أفراده، وأخرجه أبو داود والترمذي وقال: حسن صحيح (^٥). وفي لفظ: كنا نصلي مع رسول الله - ﷺ - الجمعة إذا زالت الشمس (^٦).\n_________\n(^١) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٢٣. و\"الاستيعاب\" ٣/ ٢٥٦ (١٩٢٨) و\"أسد الغابة\" ٤/ ٣١٤ (٣٨٩٧) و\"الإصابة\" ٢/ ٥٣١ (٥٨٠٨).\n(^٢) مسلم (٨٤٧) كتاب: الجمعة، باب: وجوب غسل الجمعة.\n(^٣) أبو داود (٣٥٢) كتاب: الطهارة، باب: في الرخصة في ترك الغسل يوم الجمعة.\n(^٤) \"السنن الكبرى\" ١/ ٢٩٥ كتاب: الطهارة، باب: الدلالة على أن الغسل يوم الجمعة سنة اختيار.\n(^٥) \"سنن أبي داود\" (١٠٨٤) كتاب: الصلاة، باب: في وقت الجمعة.\n\"سنن الترمذي\" (٥٠٣ - ٥٠٤) كتاب: الصلاة، باب: ما جاء في وقت الجمعة.\n(^٦) رواه ابن أبي شيبة ١/ ٤٤٥ (٥١٣٨) من حديث سلمة بن الأكوع عن أبيه.","vol":"7","page":476},{"text":"وشيخ البخاري فيه سريج بن النعمان بالسين المهملة. أما بالمعجمة فتابعي، عن عليِّ ليس في \"الصحيح\" (^١).\nوأما حديثه الثاني فهو من أفراده أيضًا، وعبد الله المذكور في إسناده هو ابن المبارك. قال الترمذي: وفي الباب عن سلمة بن الأكوع وجابر والزبير بن العوام، وهو الذي أجمع عليه أكثر أهل العلم أن وقت الجمعة إذا زالت الشمس كوقت الظهر، وهو قول الشافعي وأحمد وإسحاق. قال: ورأى بعضهم أن صلاة الجمعة إذا صليت قبل الزوال أنها تجوز أيضًا. وقال أحمد: ومن صلاها قبل الزوال كأنه لم ير عليه إعادة (^٢)، وحديث سلمة وجابر أخرجهما ابن أبي شيبة (^٣).\nومعنى: (نبكر بالجمعة): أي: نصليها بعد الزوال في أول الوقت، وهو وقت الرواح عند العرب، قاله ابن بطال (^٤).\nوأغرب ابن التين فقال: يبكر، أي: يعجل بذلك قبل الزوال ما بين الغدو إلى أن تزول الشمس بكرة وغدوة.\nوقوله: (نقيل بعد الجمعة). يعني: أنهم كانوا يقيلون بعد الصلاة به، بدلًا من القائلة التي امتنعوا منها بسبب تبكيرهم إلى الجمعة.\n_________\n(^١) شريح بن النعمان الصائدي الكوفي. قال أبو إسحاق السبيعي: كان رجل صدق.\nوقال ابن أبي حاتم: سألت أبي عنه وعن هبيرة بن يريم. قال: ما أقربهما. قلت: يُحْتُج بحديثهما؟ قال: لا، هما شبيهان بالمجهولين. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: صدوق من الثالثة. انظر: \"الثقات\" ٤/ ٣٥٣. و\"تهذيب الكمال\" ١٢/ ٤٥٠ (٢٧٢٨). و\"التقريب\" (٢٧٧٧).\n(^٢) \"سنن الترمذي\" عقب الرواية (٥٠٣) كتاب: الصلاة، باب: ما جاء في وقت الجمعة.\n(^٣) \"المصنف\" ١/ ٤٤٥ (٥١٣٧، ٥١٣٨) كتاب: الصلوات، باب: من كان يقول: وقتها زوال الشمس.\n(^٤) \"شرح ابن بطال\" ٢/ ٤٩٨.","vol":"7","page":477},{"text":"ويقيل بفتح أوله؛ لأنه ثلاثي. قال تعالى: ﴿بَيَاتًا أَوْ هُمْ قَائِلُونَ﴾ [الأعراف: ٤] وقد أجمع العلماء على أن وقت الجمعة بعد زوال الشمس، إلا ما روي عن مجاهد أنه قال: جائز فعلها في وقت صلاة العيد (^١) لأنها صلاة عيدٍ، كذا نقل الإجماع، وحكى هذِه الحكاية عن مجاهد ابن بطال في \"شرحه\"، ثم قال: وقال أحمد: يجوز قبل الزوال (^٢).\nوقد أسلفنا عن الترمذي إجماع أكثر أهل العلم أيضًا على أن وقتها بعد الزوال، وكذا قال ابن العربي: اتفق العلماء عن بكرة أبيهم على أن الجمعة لا تجب حتى تزول الشمس ولا يجزئه قبل الزوال، إلا ما روي عن أحمد بن حنبل أنه يجوز قبل الزوال (^٣).\nونقله ابن المنذر عن عطاء إسحاق (^٤)، ونقله الماوردي عن ابن عباس في السادسة (^٥).\nقال ابن المنذر: وروي ذلك بإسناد لا يثبت عن أبي بكر وعمر وابن مسعود ومعاوية (^٦).\nوقال ابن قدامة: المذهب جوازها في وقت صلاة العيد (^٧)، وقد أسلفنا ذلك في أثناء باب: الجمعة في القرى والمدن بزيادة.\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٤٤ (٥١٣١) كتاب: الصلوات، باب: من كان يقيل بعد الجمعة.\n(^٢) \"شرح ابن بطال\" ٢/ ٤٩٧ - ٤٩٨.\n(^٣) \"عارضة الأحوذي\" ٢/ ٢٩٢ وقال الحافظ ابن حجر في \"الفتح\" ٢/ ٣٨٧: وأغرب ابن العربي في ذلك.\n(^٤) \"الأوسط\" ٢/ ٣٥٣، ٣٥٥.\n(^٥) \"الحاوي\" ٢/ ٤٢٨.\n(^٦) \"الأوسط\" ٢/ ٣٥٥.\n(^٧) \"المغني\" ٢/ ٢٣٩.","vol":"7","page":478},{"text":"قال ابن حزم: وفرق مالك بين آخر وقت الجمعة وبين آخر وقت الظهر على أنه يوافق أن وقتها هو أول وقت الظهر (^١).\nونقل ابن التين أن آخر وقتها عند ابن القاسم وأشهب ومطرف آخر وقت الظهر ضرورة واختيارًا؛ لأنها بدلًا عنها (^٢).\nوعند ابن الماجشون وأصبغ وابن عبد الحكم: إلى صلاة العصر (^٣).\nواحتج الإمام أحمد بأحاديث:\nأحدها: حديث جابر: كان - ﷺ - يصلي الجمعة ثم نذهب بجمالنا -يعني: النواضح- فنريحها حين تزول الشمس. أخرجه مسلم (^٤).\nنعم في النسائي: ثم نرجع فنريح نواضحنا. قال محمد بن علي: قلت: أية ساعة؟ قال: زوال الشمس (^٥). وأيضًا فإنه أخبر أن الصلاة والرواح كانا حين الزوال؛ لأن الصلاة قبله.\nفإن قلت: قوله: (حين تزول الشمس). لا يسع هذِه الجملة، فالجواب أن المراد نفس الزوال ما يدانيه.\nثانيها: حديث سلمة بن الأكوع: كنا نصلي مع رسول الله - ﷺ - الجمعة، ثم ننصرف وليس للحيطان ظل نستظل به أخرجاه، وفي رواية لهما: وليس للحيطان ظل (^٦). وهذِه حجة للجماعة في كونها\n_________\n(^١) \"المحلى\" ٥/ ٤٥.\n(^٢) انظر قول ابن القاسم وأشهب ومطرف في \"المنتقى\" ١/ ١٩.\n(^٣) انظر: \"المنتقى\" ١/ ١٩.\n(^٤) مسلم (٨٥٨) كتاب: الجمعة، باب: صلاة الجمعة حين تزول الشمس.\n(^٥) \"المجتبى\" ٣/ ١٠٠، \"السنن الكبرى\" ١/ ٥٢٧ (١٦٩٩).\n(^٦) سيأتي برقم (٤١٦٨) كتاب: المغازي، باب: غزوة الحديبية، مسلم (٨٦٠) كتاب: الجمعة، باب: صلاة الجمعة حين تزول الشمس.","vol":"7","page":479},{"text":"بعد الزوال؛ لأنه ليس فيه نفي الظل مطلقًا، وإنما هو نفي فيء كثير يستظل به المار، ويوضحه الرواية الأخرى: نتتبع الفيء. فصرح بوجود الفيء، لكنه قليل، ومعلوم أن حيطانهم قصيرة وبلادهم متوسطة من الشمس، فلا يظهر هناك الفيء بحيث يستظل به إلا بعد زمن طويل، وقد جاء في رواية لمسلم: كنا نجمع مع رسول الله - ﷺ - إذا زالت الشمس، ثم نرجع نتتبع الفيء (^١).\nولم يذكر البخاري هذِه الزيادة، وهي: إذا زالت الشمس. وهي محل الحاجة.\nالثالث: حديث سهل بن سعد: ما كنا نقيل ولا نتغدى إلا بعد الجمعة على عهد رسول الله - ﷺ -. أخرجاه وسيأتي (^٢).\nالرابع: حديث أنس الذي ذكره البخاري آخر الباب، ونستدل له أيضًا مما رواه عطاء قال: اجتمع يوم فطر ويوم جمعة على عهد ابن الزبير فجمعهما جميعًا، فصلاهما ركعتين بكرة، ثم لم يزد عليهما حتى صلى العصر. رواه أبو داود (^٣)، وفي رواية: فسئل ابن عباس عن ذلك. فقال: أصاب السنة (^٤).\nوأسلفنا أثر عبد الله ومعاوية في الباب المشار إليه.\n_________\n(^١) انظر التخريج السابق.\n(^٢) سيأتي برقم (٩٣٩) كتاب: الجمعة، باب: قول الله تعالى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الأَرْضِ﴾، ومسلم (٨٥٩) كتاب: الجمعة، باب: صلاة الجمعة حين تزول الشمس.\n(^٣) \"سنن أبي داود\" (١٠٧٢) كتاب: الصلاة، باب: إذا وافق يوم الجمعة يوم العيد. وقال الألباني في \"صحيح أبي داود\" (٩٨٣): إسناده صحيح على شرط مسلم.\n(^٤) \"سنن أبي داود\" (١٠٧١).","vol":"7","page":480},{"text":"وفي \"الموطأ\" عن عمرو بن يحيى، عن ابن أبي سليط، عن عثمان ابن عفان: صلى الجمعة بالمدينة وصلى العصر بملل. قال ابن أبي سليط: وكنا نصلي الجمعة مع عثمان وننصرف وما للجدر ظل. قال مالك: وذلك التهجير وسرعة السير (^١).\nوقال ابن حزم: بين المدينة وملل اثنان وعشرون ميلًا (^٢)، ولا يجوز البتة أن تزول الشمس ثم يخطب ويصلي الجمعة، ثم يمشي هذِه المسافة قبل اصفرار الشمس، إلا من ركض ركض البريد (^٣).\nولأن الجمعة عيد لقوله - ﷺ -: \"قد اجتمع في يومكم هذا عيدان\" (^٤) ولقوله: \"إن هذا يوم جعله الله عيد المسلمين\" (^٥) فصار كالفطر والأضحى، فيصح في وقتها، ولأنها جهر شابهته.\n_________\n(^١) \"الموطأ\" ص ٣٣.\n(^٢) ملل: بالتحريك ولامين، اسم موضع في طريق مكة بين الحرمين.\nانظر: \"معجم البلدان\" ٥/ ١٩٤. و\"معجم ما استعجم\" ٤/ ١٢٥٦.\n(^٣) \"المحلى\" ٥/ ٣٤.\n(^٤) رواه أبو داود (١٠٧٣) كتاب: الصلاة، باب: إذا وافق يوم الجمعة يوم عيد، وعبد الرزاق ٣/ ٣٠٤ - ٣٠٥ (٥٧٢٩) كتاب: صلاة العيدين، وابن الجارود ١/ ٢٦٠ (٣٠٢) كتاب: الصلاة، باب: الجمعة، والحاكم ١/ ٢٨٨ - ٢٨٩ كتاب: الجمعة، والبيهقي ٣/ ٣١٨ كتاب: صلاة العيدين، باب: اجتماع العيدين بأن يوافق يوم العيد يوم الجمعة.\nقال الحاكم: صحيح على شرط مسلم فإن بقية بن الوليد لم يختلف في صدقه إذا روى عن المشهورين، وهذا حديث غريب من حديث شعبة والمغيرة وعبد العزيز وكلهم ممن يجمع حديثه. وقال الذهبي: صحيح غريب.\nوصححه الألباني في \"صحيح أبي داود\" (٩٨٤).\n(^٥) رواه عبد الرزاق ٣/ ١٩٧ (٥٣٠١) كتاب: الجمعة، باب: الغسل يوم الجمعة والطيب والسواك، والشافعي ١/ ١٣٣ (٣٩١) كتاب: الصلاة، باب: في صلاة الجمعة، والبيهقي ٣/ ٢٤٣ و٣٤٥، كتاب: الجمعة.","vol":"7","page":481},{"text":"واحتج الجمهور بحديث أنس الأول: كان - ﷺ - يصلي الجمعة حين تميل الشمس. وفي رواية: إذا مالت الشمس (^١).\nورجح بعضهم حديثه هذا على حديثه الآخر بأمرين:\nأحدهما: أن هذِه الرواية أضافها أنس إلى زمنه - ﷺ - بخلاف الأخرى.\nالثاني: أن قوله: (كنا نبكر). أي: نأتيها بكرة لأجل البدنة وما بعدها، وكان يؤخر القيلولة إلى بعد صلاة الجمعة؛ لأنه لو قال قبلها لفاتهم فضيلة البدنة، وهذا سبب إخراج البخاري له في هذا الباب.\nواحتجوا أيضًا بحديث عائشة في الباب، وبحديث سلمة وجابر السالف، وبحديث الزبير بن العوام: كنا نصلي مع رسول الله - ﷺ - الجمعة ثم نبتدر الفيء فما يكون إلا موضع القدم أو القدمين. أودعه الحاكم في \"مستدركه\"، ثم قال: صحيح الإسناد (^٢).\nوروى ابن أبي شيبة، عن سفيان، عن عمرو، عن يوسف بن ماهك قال: قدم معاذ مكة وهم يجمعون في الحجر، فقال: لا تجمعوا حتى تفيء الكعبة من وجهها (^٣).\nورواه الشافعي عن سفيان، وقال: وجهها الباب. يريد معاذ: حتى تزول الشمس (^٤).\n_________\n(^١) رواه أبو داود (١٠٨٤) كتاب: الصلاة، باب: في وقت الجمعة، وابن أبي شيبة ١/ ٤٤٥ (٥١٣٦) كتاب: الصلوات، باب: من كان يقول: ومنها زوال الشمس وقت الظهر، وأبو يعلى ٧/ ٢٩٦ (٤٣٢٩).\n(^٢) \"المستدرك\" ١/ ٢٩١ كتاب: الجمعة- ورواه أحمد ١/ ١٦٧. والبيهقي ٣/ ٢٧١ كتاب: الجمعة، استحباب التعجيل بصلاة الجمعة إذا دخل وقتها.\n(^٣) \"المصنف\" ١/ ٤٤٥ (٥١٤١) كتاب: الصلوات، باب: من كان يقول: وقتها زوال الشمس وقت الظهر.\n(^٤) \"الأم\" ١/ ١٩٤.","vol":"7","page":482},{"text":"وروى هشيم، عن منصور، عن الحسين قال: وقت الجمعة عند الزوال (^١). وعنه عن مغيرة عن إبراهيم قال: وقت الجمعة وقت الظهر (^٢). وبالآثار السالفة.\nوقال ابن حزم: روينا عن ابن عباس: خرج علينا عمر حين زالت الشمس، فخطب. يعني: للجمعة (^٣).\nوفي \"المصنف\" عن المغيرة، قال: وقت الجمعة وقت الظهر. وعن بلال العبسي: أن عمارًا صلى بالناس الجمعة، والناس فريقان، بعضهم يقول: زالت الشمس. وبعضهم يقول: لم تزل (^٤).\nوقال ابن عون: كانوا يصلون الجمعة في عهد عمر بن عبد العزيز والفيء هنيهة.\nوعن الحسن: وقت الجمعة عند زوال الشمس.\nوعند ابن ماجه عن سعد القرظ قال: كان يؤذن على عهد رسول الله - ﷺ - إذا كان الفيء مثل الشراك (^٥)، وهو المعروف من فعل السلف والخلف قاطبة.\nقال الشافعي: صلى النبي - ﷺ - وأبو بكر وعمر وعثمان والأئمة بعدهم كل جمعة بعد الزوال (^٦)، وأما حديث جابر وما بعدها فكلها\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٤٥ (٥٤٣).\n(^٢) رواه ابن أبي شيبة ١/ ٤٤٦ (٥١٤٧). عن هشيم عن إبراهيم.\n(^٣) \"المحلى\" ٥/ ٤٥.\n(^٤) \"المصنف\" ١/ ٤٤٥ (٥١٤٣، ٥١٤٢، ٥١٤٠).\n(^٥) \"سنن ابن ماجه\" (١١٠١) كتاب: إقامة الصلاة، باب: ما جاء في وقت الجمعة.\nوقال الألباني في \"ضعيف ابن ماجه\" (٢٢٧): ضعيف.\n(^٦) انظر: \"معرفة السنن والآثار\" ٤/ ٣٣٥.","vol":"7","page":483},{"text":"محمولة على شدة المبالغة في تعجيلها بعد الزوال من غير إبراد ولا غيره.\nوالإبراد بها ستعلمه بعد هذا إثر الباب.\nوأما حديث سهل فلأنهم ندبوا إلى التبكير إليها، فلو اشتغلوا بشيء من ذلك قبلها خافوا فواتها أو فوات التبكير إليها، فكانوا يؤخرون القيلولة والغداء في هذا اليوم إلى بعد الصلاة، وقد أسلفنا ذلك، ويؤيده فعل عمر في حديث الطنفسة السالف، وأما الأثر عن أبي بكر وعمر وعثمان فقد أسلفناها.\nوادعى النووي الاتفاق على ضعفها قال: لأن ابن سيدان ضعيف عندهم، كذا قال، وقد عرفت حاله. قال: ولو صح لكان متأولًا لمخالفة الأحاديث الصحيحة (^١).\nوكأنه استند إلى قول ابن المنذر: الأثر عن أبي بكر وعمر وابن مسعود في جواز صلاة الجمعة قبل الزوال لا يثبت (^٢). وقال ابن بطال: الآثار عن هؤلاء الصحابة لا تثبت (^٣).\nوكذا قال ابن التين، ثم الجمعة لا تخلو إما أن تكون ظهر اليوم فوقتها لا يختلف، أو بدلًا عنها فكذلك؛ لأن الأبدال لا تتقدم مبدلاتها، كالقصر في السفر لا يخرج الصلاة عن أوقاتها.\nوقد أسلفنا أن البخاري إنما صدر الباب بالصحابة؛ لأنه قد روي عنهم خلافه من طريق لا يثبت، وهو أولى من قول أبي عبد الملك؛ لأنه لم يجد من الشارع في وقت صلى فيه حديثًا (^٤)؛ بل هو عجيب، فقد ذكر فيه حديث أنس، وهو صريح فيه.\n_________\n(^١) \"المجموع\" ٤/ ٣٨١.\n(^٢) \"الأوسط\" ٢/ ٣٥٥.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٩٧.\n(^٤) انظر: \"فتح الباري\" لابن حجر ٢/ ٣٨٨.","vol":"7","page":484},{"text":"<span data-type='title' id=toc-788>١٧ - باب إِذَا اشْتَدَّ الحَرُّ يَومَ الجُمُعَهَ</span>\n٩٠٦ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ المُقَدَّمِيُّ قَالَ: حَدَّثَنَا حَرَمِيُّ بْنُ عُمَارَةَ قَالَ: حَدَّثَنَا أَبُو خَلْدَةَ -هُوَ: خَالِدُ بْنُ دِينَارٍ- قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - إِذَا اشْتَدَّ البَرْدُ بَكَّرَ بِالصَّلَاةِ، وَإِذَا اشْتَدَّ الحَرُّ أَبْرَدَ بِالصَّلَاةِ، يَعْنِى: الجُمُعَةَ. قَالَ يُونُسُ بْنُ بُكَيْرٍ: أَخْبَرَنَا أَبُو خَلْدَةَ فَقَالَ: بِالصَّلَاةِ، وَلَمْ يَذْكُرِ الجُمُعَةَ. وَقَالَ بِشْرُ بْنُ ثَابِتٍ: حَدَّثَنَا أَبُو خَلْدَةَ قَالَ: صَلَّى بِنَا أَمِيرٌ الجُمُعَةَ ثُمَّ قَالَ لأَنَسٍ - ﵁ -: كَيْفَ كَانَ النَّبِيُّ - ﷺ - يُصَلِّي الظُّهْرَ؟ [فتح: ٢/ ٣٨٨]\nذكر فيه حديث حرمي بن عمارة عن أبي خلدة خالد بن دينار: سَمِعْتُ أَنَسًا يَقُولُ: كَانَ رسول الله - ﷺ - إِذَا اشْتَدَّ البَرْدُ بَكَّرَ بِالصَّلَاةِ، وَإِذَا اشْتَدَّ الحَرُّ أَبْرَدَ بِالصَّلَاةِ. يَعْنِي: الجُمُعَةَ. وقَالَ يُونُسُ بْنُ بُكَيْرٍ: أَخْبَرَنَا أَبُو خَلْدَةَ فَقَالَ: بِالصَّلَاةِ، وَلَمْ يَذْكُرِ الجُمُعَةَ. وَقَالَ بِشْرُ بْنُ ثَابِتٍ: ثَنَا أَبُو خَلْدَةَ قَالَ: صَلَّى بِنَا أَمِيرٌ الجُمُعَةَ ثُمَّ قَالَ لِأَنَسٍ - ﵁ -: كَيْفَ كَانَ النَّبِيُّ - ﷺ - يُصَلِّي الظُّهْرَ؟\nالشرح:\nهذا الحديث انفرد به عن مسلم، وأخرجه النسائي (^١) وفي روايةٍ أن الحكم بن أيوب أخر صلاة الجمعة، فتكلم يزيد الضبي، ونادى أنس بن مالك: يا أبا حمزة، شهدت الصلاة مع رسول الله - ﷺ - وشهدت الصلاة معنا، فكيف كان يصلي؟ الحديث (^٢).\nوأخرجه الإسماعيلي كذلك بلفظ: الصلاة فقط. ثم أسند تعليق يونس عن أبي الحسن الصوفي: ثنا أبو هشام عن يونس بلفظ: إذا\n_________\n(^١) \"سنن النسائي\" ١/ ٢٤٨ كتاب: المواقيت، باب: تعجيل الظهر في البرد.\n(^٢) رواه البيهقي ٣/ ١٩١ كتاب: الجمعة، باب: من قال: يبرد بها إذا اشتد الحر.","vol":"7","page":485},{"text":"كان الحر أبرد بالصلاة، وإذا كان البرد بكَّر بها. يعني: الظهر.\nوأسنده البيهقي أيضًا من حديث عبيد بن يعيش عنه بلفظ الصلاة فقط (^١). ثم أسند تعليق بشر بن ثابت -أعني: الإسماعيلي- من حديث إبراهيم بن مرزوق، عن بشر، عنه، عن أنس بلفظ: إذا كان الشتاء يبكر بالظهر، وإذا كان الصيف أبرد بها، ولكن يصلي العصر والشمس بيضاء نقية. وأخرجه البيهقي أيضًا (^٢).\nوأبو خلدة (خ. د. ت. س) بإسكان اللام، ثقة مأمون، روى له\nالبخاري هذا الحديث الواحد، مات سنة اثنتين وخمسين ومائة. ذكره ابن نافع، وذكر عبد الغنى في \"الكمال\" أن أحمد بن حنبل قال: شيخ ثقة (^٣). وهذا إنما قاله في خالد بن دينار أبي الوليد فاعلمه.\nوروى له ابن ماجه والبخاري في \"أفعال العباد\"، وبشر بن ثابت بصري بزار ثقة، ذكره ابن حبان في \"ثقاته\". وقال أبو حاتم: مجهول، ويونس بن بكير الكوفي الجمال احتج به مسلم، مات مع\n_________\n(^١) \"السنن الكبرى\" ٣/ ١٩١ - ١٩٢ كتاب: الجمعة، باب: من قال: يبرد بها.\n(^٢) \"السنن الكبرى\" ٣/ ١٩١ - ١٩٢.\n(^٣) هو خالد بن دينار التميمي السعدي، أبو خلدة البصري الحناط.\nقال إسحاق بن منصور عن يحيى بن معين: صالح وقال عثمان بن سعيد، عن يحيى: ثقة.\nقال أبو زرعة: أبو خلدة أحب إليَّ من الربيع بن أنس. وقال النسائي: ثقة. وقال ابن حجر: صدوق.\nروى له الجماعة سوى مسلم وابن ماجه.\nانظر ترجمته في: \"التاريخ الكبير\" ٣/ ١٤٧ (٥٠٠). و\"ثقات العجلي\" ١/ ٣٣٠ (٣٨٦). و\"الجرح والتعديل\" ٣/ ٣٢٧ (١٤٧١). و\"تهذيب الكمال\" ٨/ ٥٦ (١٦٠٦). و\"التقريب\" (١٦٢٧).","vol":"7","page":486},{"text":"عبد الله بن نمير سنة تسع وتسعين ومائة (^١).\nوهذا الباب في معنى الذي قبله: أن وقتها وقت الظهر، وأنها تصلى بعد الزوال، ويبرد بها في شدة الحر، ولا يكون الإبراد إلا بعد تمكين الوقت، والإبراد بها وجه قوي، وإن كان المشهور في المذهب خلافه (^٢).\nوقد أسلفنا في الباب قبله بأن الأحاديث السالفة محمولة على المبالغة في التعجيل من غير إبراد ولا غيره.\nوقال ابن قدامة في \"المغني\": لا فرق في استحباب إقامتها عقب الزوال بين شدة الحر وبين غيره، فإن الجمعة يجتمع لها الناس، فإذا انتظروا غيرهم شق عليهم، وكذلك كان - ﷺ - يصليها إذا زالت الشمس شتاءً وصيفًا على ميقات واحد (^٣).\n_________\n(^١) هو بشر بن ثابت البصري، أبو محمد البزار روى عنه، إبراهيم بن مرزوق البصري.\nقال ابن أبي حاتم: بشر بن ثابت، سئل أبي عنه فقال: مجهول. وقال بشر بن آدم حدثنا بشر بن ثابت، وكان ثقة. وذكره أبو حاتم بن حبان في كتاب الثقات. وقال ابن حجر: صدوق من التابعة. انظر: \"الجرح والتعديل\" ٢/ ٣٥٢ (١٣٣٨). و\"الثقات\" ٨/ ١٤١. و\"تهذيب الكمال\" ٤/ ٩٧ (٦٨٠) و\"إكمال مغلطاي\" ٢/ ٣٩١ (٧٢٣) وقال ابن حجر في \"التقريب\" (٦٧٨)\n(^٢) انظر: \"المجموع\" ٣/ ٦٣، \"الإعلام\" ٣/ ٣٥٨.\n(^٣) \"المغني\" ٣/ ١٥٩.","vol":"7","page":487},{"text":"<span data-type='title' id=toc-789>١٨ - باب المَشْيِ إِلَى الجُمُعَةِ</span>\nوَقَوْلِ اللهِ: ﴿فَاسْعَوْا إِلَى ذِكْرِ اللهِ﴾ [الجمعة: ٩] وَمَنْ قَالَ: السَّعْيُ: العَمَلُ وَالذَّهَابُ، لِقَوْلِهِ الله تَعَالَى: ﴿وَسَعَى لَهَا سَعْيَهَا﴾ [الإسراء: ١٩]. وَقَالَ ابْنُ عَبَّاسٍ: يَحْرُمُ البَيْعُ حِينَئِذِ.\nوَقَالَ عَطَاءٌ: تَحْرُمُ الصِّنَاعَاتُ كُلُّهَا. وَقَالَ إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ: إِذَا أَذَّنَ المُؤَذِّنُ يَوْمَ الجُمُعَةِ وَهْوَ مُسافر فَعَلَيْهِ أَنْ يَشْهَدَ.\n\n٩٠٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا الوَلِيدُ بْنُ مُسْلِمٍ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: حَدَّثَنَا عَبَايَةُ بْنُ رِفَاعَةَ قَالَ: أَدْرَكَنِي أَبُو عَبْسٍ وَأَنَا أَذْهَبُ إِلَى الجُمُعَةِ فَقَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنِ اغْبَرَّتْ قَدَمَاهُ فِي سَبِيلِ اللهِ حَرَّمَهُ اللهُ عَلَى النَّارِ\". [٢٨١١ - فتح: ٢/ ٣٩٠]\n\n٩٠٨ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، قَالَ الزُّهْرِيُّ: عَنْ سَعِيدٍ وَأَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ -. وَحَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا تَأْتُوهَا تَسْعَوْنَ، وَأْتُوهَا تَمْشُونَ عَلَيْكُمُ السَّكِينَةُ، فَمَا أَدْرَكْتُمْ فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا\". [انظر: ٦٣٦ - مسلم: ٦٠٢ - فتح: ٢/ ٣٩٠]\n\n٩٠٩ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ قَالَ: حَدَّثَنِي أَبُو قُتَيْبَةَ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ المُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ -لَا أَعْلَمُهُ إِلاَّ عَنْ أَبِيهِ- عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تَقُومُوا حَتَّى تَرَوْنِي، وَعَلَيْكُمُ السَّكِينَةُ\". [انظر: ٦٣٧ - مسلم: ٦٠٤ - فتح: ٢/ ٣٩٠]\nثم ساق ثلاثة أحاديث:","vol":"7","page":488},{"text":"أحدها:\nحديث يَزِيدِ بْنِ أَبِي مَرْيَمَ ثَنَا عَبَايَةُ بْنُ رِفَاعَةَ قَالَ: أَدْرَكَنِي أَبُو عَبْسٍ وَأَنَا أَذْهَبُ إِلَى الجُمُعَةِ فَقَالَ: سَمِعْتُ رسول الله - ﷺ - يَقُولُ: \"مَنِ اغْبَرَّتْ قَدَمَاهُ فِي سَبِيلِ اللهِ حَرَّمَهُ اللهُ عَلَى النَّارِ\".\nثانيها:\nحديث أبي هريرة مرفوعًا: \"إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا تَأْتُوهَا تَسْعَوْنَ .. \" الحديث.\nثالثها:\nحديث عبد الله بن أبي قتادة -أراه عن أبيه- مرفوعًا: \"لَا تَقُومُوا حَتَّى تَرَوْنِي، وَعَلَيْكُمُ السَّكِينَةُ\".\nالشرح:\nالسعي في لسان العرب: الإسراع في المشي والاشتداد فيه (^١)، ومنه حديث أبي هريرة، كذا ذكره الهروي وغيره (^٢)، والعمل أيضًا. قال تعالى: ﴿وَسَعَى لَهَا سَعْيَهَا﴾ [الإسراء: ١٩] وقال: ﴿وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا﴾ [المائدة: ٣٣] وقال: ﴿الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الحَيَاةِ الدُّنْيَا﴾ [الكهف: ١٠٧].\nوقال ابن سيده: السعي: عدو دون الشد، سعى يسعى سعيًا، والسعي: الكسب، وكل عمل من خير أو شر سعي (^٣)، والفعل كالفعل. وذهب مالك وما حكاه ابن التين إلى أن المشي والمضي\n_________\n(^١) \"لسان العرب\" ٤/ ٢٠١٩.\n(^٢) انظر: \"غريب الحديث\" ٢/ ٢٣٠. و\"النهاية\" ٢/ ٣٦٩ - ٣٧٠.\n(^٣) \"المحكم\" ٢/ ١٥٩.","vol":"7","page":489},{"text":"يسميان سعيًا من حيث شدته أو غيره فقد سعى، وأما السعي بمعنى الجري فهو الإسراع، يقال: سعى إلى كذا. بمعنى: العدو والجري، فيتعدى بـ (إلى)، وإن كان بمعنى العمل تعدى باللام، قال تعالى: ﴿وَسَعَى لَهَا سَعْيَهَا﴾ [الإسراء: ١٩] وإنما يتعدى سعي الجمعة بـ (إلى) لأنه بمعنى المضي (^١).\nوقال الحسن: أما والله ما هو بالسعي على الأقدام، وقد نهوا أن يأتوا الصلاة إلا وعليهم السكينة والوقار، ولكن بالقلوب والنيات والخشوع. وإلى هذا ذهب مالك وأكثر العلماء، وهو مذهب البخاري، وكان عمر وابن مسعود يقرآن: (فامضوا إلى ذكر الله) (^٢). قالا ولو قرأناها: ﴿فَاسْعَوْا﴾ لسعينا حتى يسقط رداؤنا (^٣).\nوقال عمر لأُبي وقرأ: ﴿فَاسْعَوْا﴾: لا يزال يقرأ المنسوخ. كذا ذكر ابن الأثير، والذي في \"تفسير عبد بن حميد\": قيل لعمر: إن أبيًّا يقرأ: ﴿فَاسْعَوْا﴾. فقال عمر: أُبي أعلمنا بالمنسوخ. وكان يقرأ: (فامضوا) (^٤).\nوفي \"المعاني\" للزجاج: وقرأ أُبي وابن مسعود: (فامضوا).\nوكذا ابن الزبير فيما ذكره ابن التين عن النحاس، وقد رويت عن عمر -كما في \"الموطأ\" (^٥) - لكن اتباع المصحف أولى ولو كان عند عمر فامضوا لا غير، فغيرَّوا في المصحف.\n_________\n(^١) انظر: \"غريب الحديث\" ٢/ ٢٣٠. و\"النهاية\" ٢/ ٣٦٩ - ٣٧٠.\n(^٢) \"شواذ القرآن\" لابن خالويه ص ١٥٧.\n(^٣) رواه عبد الرزاق ٣/ ٢٠٧ (٥٣٤٩، ٥٣٥٠) كتاب: الجمعة، باب: السعي إلى الصلاة، والطبراني ٩/ ٣٠٧. وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٦٤: رواه الطبراني، وإبراهيم لم يدرك ابن مسعود، ورجاله ثقات.\n(^٤) انظر: \"تفسير الطبري\" ١٢/ ٩٤ (٣٤١٠٣).\n(^٥) \"الموطأ\" ص ٨٧.","vol":"7","page":490},{"text":"والدليل على أن معنى السعي: التصرف في كل عمل قوله تعالى: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ [النجم: ٣٩] فلا اختلاف في أن معناه: وأن ليس للإنسان إلا ما عمل. وعن ابن عباس: ليس السعي إليها بالرجلين ولكن نقول: امضوا إليها (^١).\nوالذكر: صلاة الجمعة. وفي \"تفسير أبي القاسم الجوزي\" المسمى \"بالإفصاح\": ﴿فَاسْعَوْا﴾ أي: (^٢) فاقصدوا إلى صلاة الجمعة.\nقال ابن التين: ولم يذكر أحد من المفسرين أنه: الجري. واحتج به الزهري لما سأله مالك عن معنى الآية (^٣).\nواحتج بها الزهري، وإن لم تكن في المصحف؛ لأنها تجري عن جماعة من الأصوليين مجرى خبر الآحاد سواء أسندها القارئ أو لم يسندها، وذهبت طائفة إلى أنها لا تجري مجرى خبر الآحاد إلا إذا أسندت للشارع، وذهب القاضي أبو بكر إلى أنه لا يجوز القراءة بها ولا العمل بمتضمنها، وهو أبين.\nوللسعي وقتان: مستحب، وقد سلف، وواجب، وهو وقت النداء، وينبغي أن يقال: إن قلنا حضور الخطبة واجب فيجب رواحه بعد ما يعلم أنه يحصل؛ ليحضرها، وإن قلنا: غير واجب. راح بقدر ما يدرك الصلاة، ذكره ابن التين نصًّا، قال: ونحوه للشيخ أبي إسحاق.\nوقوله: ﴿مِنْ يَوْمِ الْجُمُعَةِ﴾ [الجمعة: ٩] أي: في يومها.\nوأما أثر ابن عباس: (يحرم البيع حيئنذٍ) فقال ابن حزم: رويناه من\n_________\n(^١) أخرجه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٣٢٩.\n(^٢) في الأصل: أن.\n(^٣) \"الموطأ\" ص ٨٧.","vol":"7","page":491},{"text":"طريق عكرمة عنه: لا يصلح البيع يوم الجمعة حين ينادى بالصلاة، فإذا قضيت الصلاة فاشتر وبع (^١).\nوأما أثر عطاء: (تحرم الصناعات كلها) فأخرجه عبد بن حميد الكشي في \"تفسيره الكبير\" عن روح، عن ابن جريج قال: قلت لعطاء: هل من شيء يحرم إذا نودي بالأولى سوى البيع؟ فقال عطاء: إذا نودي بالأولى حرم اللهو والبيع، والصناعات كلها بمنزلة البيع، وأن يأتي الرجل أهله، وأن يكتب كتابًا (^٢).\nوأما أثر الزهري فأخرج أبو داود في \"مراسيله\" من حديثه أنه خرج لسفر يوم الجمعة من أول النهار، فقيل له في ذلك فقال: إن النبي - ﷺ - خرج لسفر يوم الجمعة من أول النهار (^٣). وهذا منقطع.\nورواه ابن أبي شيبة من طريقه بغير واسطة بين ابن أبي ذئب وبينه (^٤)، خلاف رواية أبي داود، وقال ابن المنذر: اختلف فيه عن الزهري وقد روي عنه مثل قول الجماعة أنه لا جمعة على مسافرٍ (^٥). وحكاه ابن بطال عنه وقال: أكثر العلماء أنه لا جمعة عليه (^٦).\nوحكاه ابن أبي شيبة عن علي وابن عمر ومكحول وعروة بن المغيرة (^٧). وغيره من أصحاب عبد الله وأنس وعبد الرحمن بن سمرة\n_________\n(^١) \"المحلى\" ٥/ ٨١.\n(^٢) رواه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٣٣٠.\n(^٣) \"مراسيل أبي داود\" ص ٢٣٧ (٣١٠) باب: في فضل الجهاد.\n(^٤) \"المصنف\" ١/ ٤٤٣ (٥١١٣) كتاب: الصلوات، باب: من رخص في السفر يوم الجمعة.\n(^٥) \"الأوسط\" ٤/ ٢٠ - ٢١.\n(^٦) \"شرح ابن بطال\" ٢/ ٤٩٠.\n(^٧) \"المصنف\" ١/ ٤٤٢ (٥٠٩٥ - ٥٠٩٨، ٥١٠٥) كتاب: الصلوات، باب: من قال ليس على المسافر جمعة.","vol":"7","page":492},{"text":"وإبراهيم النخعي وعبد الملك بن مراون وابن مسعود والشعبي وعمر بن عبد العزيز.\nوقال ابن التين في قول الزهري السالف: إن أراد وجوبها عليه فهو قول شاذ.\nوأما حديث أبي عبس فيأتي -إن شاء الله تعالى- في أوائل الجهاد أيضًا (^١)، وأخرجه النسائي (^٢) والترمذي فيه وقال: حسن صحيح غريب (^٣). وأبو عبس (خ. ت. س) اسمه عبد الرحمن بن جبر، وفي الباب عن أبي بكر ورجل من أصحاب رسول الله - ﷺ -. ويزيد بن أبي مريم شامي (^٤)، وبريد بن أبي مريم كوفي، أبوه من أصحاب رسول الله - ﷺ -، واسمه مالك بن ربيعة (^٥).\n_________\n(^١) برقم (٢٨١١) باب: من اغبرت قدماه في سبيل الله.\n(^٢) \"السنن الكبرى\" ٣/ ١١ (٤٣٢٤) كتاب: الجهاد، باب: ثواب من اغبرت قدماه في سبيل الله.\n(^٣) سنن الترمذي (١٦٣٢).\n(^٤) يزيد بن أبي مريم بن أبي عطاء، ويقال يزيد بن ثابت بن أبي مريم بن أبي عطاء، الشامي.\nقال عثمان بن سعيد الدارمي، عن يحيى بن معين وعن دحيم: ثقة. وقال أبو زرعة: لا بأس به. وقال الدارقطني: ليس بذاك. وذكره ابن حبان في كتاب \"الثقات\". وقال ابن حجر في \"مقدمة فتح الباري\": هذا جرح غير مفسر فهو مردود وليس له في البخاري سوى حديث واحد أخرجه في الجهاد والجمعة من رواية الوليد بن مسلم ويحيى بن حمزة: كلاهما عن يزيد بن أبي مريم عن عباية بن رافع عن أبي عيسى بن جبر في فضل من اغبرت قدماه في سبيل الله ساعة.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٣٦١ (٣٣٣٩). و\"الجرح والتعديل\" ٩/ ٢٩١ (١٢٤٣). و\"الثقات\" لابن حبان ٥/ ٥٣٦. و\"تهذيب الكمال\" ٣٢/ ٢٤٣ (٣٠٤٩). هدي الساري ص ٤٥٣.\n(^٥) بريد بن أبي مريم، واسمه مالك بن ربيعة السلولي البصري. وقال أبو بكر بن أبي =","vol":"7","page":493},{"text":"قلت: ويزيد بالمثناة تحت في أوله لا بالباء الموحدة، ذاك ليس في الصحيحين، بل في السنن الأربعة، تابعي ثقة كوفي، وهذا شامي، مات الشامي سنة أربع وأربعين ومائة.\nوأبعد من قال: اسم أبي عبس عبد الله. وقيل: كان اسمه في الجاهلية: عبد العزى. فسمي في الإسلام عبد الرحمن، شهد بدرًا وما بعدها، وهو أنصاري أوسي، وعنه: ابنه زيد والدميمون، وابن ابنه أبو عبس بن محمد بن أبي عيسى بن جبر، وهو الذي قتل كعب ابن الأشرف فيمن معه، مات سنة أربع وثلاثين، وصلى عليه عثمان ابن عفان وهو ابن سبعين سنة، ودفن بالبقيع. وقيل: كان يكتب بالعربية قبل الإسلام، انفرد به البخاري، وكان من كتاب الصحابة.\nوشيخ البخاري فيه هو ابن المديني، وقد روى البخاري أيضًا عن علي بن عبد الله بن إبراهيم، ولكن ذاك إنما روى له حديثًا واحدًا في النكاح (^١)، وهو قال على أن المشي للجمعة أفضل، وكذلك الأعمال الصالحة إذا أريد بها وجه الله فكلها في سبيله، فإن منعه ماءٌ أو طين كان له حينئذٍ أن يركب إليها إذا شاء.\nوكان أبو هريرة يأتى الجمعة ماشيًا من ذي الحليفة، وكان عبد الله ابن رواحة يأتيها ماشيًا، فإذا رجع إن شاء ماشيًا، وإن شاء راكبًا.\nوعن إبراهيم قال: كانوا يكرهون الركوب إلى الجمعة والعيدين،\n_________\n= خيثمة عن يحيى بن معين، وأبو زرعة، والنسائي: ثقةٌ. وقال أبو حاتم: صالح.\n\"التاريخ الكبير\" ١/ ١٤٠ (١٩٧٥). و\"الجرح والتعديل\" ٢/ ٤٢٦ (١٦٩٣).\n\"الثقات\" ٤/ ٨٢. وتهذيب الكمال ٤/ ٥٢ (٦٦٠).\n(^١) يأتي هذا الحديث برقم (٥١٧٩) كتاب: النكاح، باب: إجابة الداعي في العرس وغيره.","vol":"7","page":494},{"text":"ذكره ابن أبي شيبة (^١).\nوفي \"الفضل\" لحميد بن زنجويه حديث من طريق الصديق: إن المشي إليها بكل قدم كعمل عشرين سنة، فإذا فرغ من الجمعة أجير بعمل مائتي سنة.\nوأما حديث أبي هريرة فسلف في باب: ما أدركتم فصلوا (^٢). وإنما ذكره هنا لأجل قوله: (وأنتم تسعون)، وإن السعي هو المشي لا العدو، فيكون مفسرًا للآية، كذا قاله شيخنا قطب الدين في \"شرحه\"، وليس بجيدٍ، والظاهر أن المراد بالسعي هنا: العدو.\nوكذا فسره ابن بطال في \"شرحه\" قال: وممن كان يسعى إذا سمع أنس بن مالك (^٣)، وكذا قال ابن التين: السعي هنا الجري. منع منه في الإتيان؟ لما فيه من ترك الوقار والشروع فيها. أما ما لا ينافي الوقار لمن خاف فوت بعض الصلاة، فهو مندوب إليه.\nوقال مالك: فيمن سمع مؤذن الحرس يحرك قدميه للإدراك: لا بأس به. ومعناه أن يسرع دون جري يخرج عن حد الوقار، ودليل ذلك حديث \"الموطأ\" أن ابن عمر سمع الإقامة وهو بالبقيع فأسرع المشي إلى المسجد (^٤). هذا قول القاضي أبي الوليد.\nوقال الداودي الخطا تكثر مع السكينة وتترك مع السرعة، كما جاء في الحديث الآخر: \"يكتب بكل خطوة حسنة ويمحى عنه سيئة وترفع له درجة\" (^٥).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٦٧ (٥٤٠٦) كتاب الصلوات، باب: من كان يحب أن يأتي الجمعة ماشيًا.\n(^٢) برقم (٦٣٦) كتاب: الأذان.\n(^٣) \"شرح ابن بطال\" ٢/ ٤٩٩.\n(^٤) \"الموطأ\" ص ٦٨.\n(^٥) رواه أحمد ٢/ ٢٨٣.","vol":"7","page":495},{"text":"وقوله: (\"فما أدركتم فصلوا\") يقتضي الدخول مع الإمام على الهيئة التي يوجد عليها وإن كان مما لا يعتد به كالسجدة التي فاتت ركعتها، فإنه مما أدرك فعله.\nوقوله: (\"فأتموا\"). كذا رواها الأكثرون عن الزهري، وروى ابن عيينة عنه: \"فاقضوا\" ويبنى عليهما ما أدركه المسبوق هل هو أول صلاته أم لا؟ وقد سلف في موضعه.\nوأما حديث أبي قتادة فتقدم في باب: متى يقوم الناس إذا رأوا الإمام عند الإقامة من حديث أبي قتادة من غير ظن (^١)؛ فإنه قال هنا: أراه عن أبيه.\nوشيخ شيخ البخاري فيه أبو قتيبة، وهو سلم بن قتيبة، انفرد به البخاري، بصري، مات هو وحرمي بن عمارة وأبو أسامة سنة إحدى ومائتين، كذا بخط الدمياطي عن ابن أبي عاصم. وقال المزي: سنة مائتين (^٢).\nوفيه قول ثالث، وهو قول ابن قانع: سنة اثنتين ومائتين.\nووقع في \"الكمال\" وتبعه \"التهذيب\" (^٣): نسبة سلم هذا الفريابي وصوابه: العرماني بعينٍ وراءٍ مهملتين، ثم ميم، ثم ألف ثم نون، كما نبه عليه الرشاطي، نسبة إلى عرمان بن عمرو بن الأزد (^٤).\nقال الداودي: فيه أن الصلاة تقام والإمام في داره إذا كان يسمع الإقامة، وفيه: أن يقام إلى الصلاة بالسكينة كما يفعل فيها.\n_________\n(^١) برقم (٦٣٧) كتاب: الأذان.\n(^٢) \"تهذيب الكمال\" ١١/ ٢٣٢ - ٢٣٥ (٢٤٣٣).\n(^٣) \"تهذيب الكمال\" ١١/ ٢٣٢ (٢٤٣٣).\n(^٤) قاله مغلطاي في \"إكمال تهذيب الكمال\" ٥/ ٤٣٢.","vol":"7","page":496},{"text":"وقوله: (\"حتى تروني\") يريد: لأنه قد يبطئ لوضوء يجدده أو غيره، فكره أن ينتظروه قيامًا. وقال أبو عبد الملك: إنهم إذا قاموا عنوة للإحرام، وذهب التوقير الذي أمروا به. قال مالك: ليس لقيام الناس عند الإقامة حد، منهم الثقيل والخفيف (^١).\nوقال الشافعي: يقومون إذا قال: قد قامت الصلاة. وحكاه ابن حبيب عن ابن عمر، كذا حكاه ابن التين عن الشافعي، ومشهور مذهبه خلافه (^٢).\nإذا تقرر ذلك فالكلام على ما ذكره فيه من الأحكام من أوجه:\nأحدها:\nفي البيع وقت النداء، فعندنا: يحرم على من تجب عليه الجمعة التشاغل بالبيع وغيره بعد الشروع في الأذان بين يدي الخطيب، فإن باع صح، ويكره قبل الأذان بعد الزوال (^٣).\nوعبارة الزجاج: البيع من وقت الزوال من يوم الجمعة إلى انتفاء الصلاة كالحرام.\nوقال الفراء: إذا أذن المؤذن حرم البيع والشراء؛ لأنه إذا أمر بترك البيع فقد أمر بترك الشراء؛ لأن المشتري والبائع يقع عليهما البيعان.\n_________\n(^١) انظر: \"الاستذكار\" ٣/ ١٠٠.\n(^٢) لم نقف على هذا القول، ومذهب الشافعية أن المأموم لا يقوم حتى يفرغ المؤذن من الإقامة.\nانظر: \"حلية العلماء\" ٢/ ٦٩، \"البيان\" ٢/ ١٥٩، \"المجموع\" ٣/ ٢٣٣.\nلكن قال الماوردي ﵀:\nينبغي لمن كان منهم شيخًا بطيء النهضة أن يقوم عند قوله: قد قامت الصلاة، ومن كان شابا سريع النهضة أن يقوم بعد فراغه من الإقامة. \"الحاوي\" ٢/ ٥٩.\n(^٣) انظر: \"حلية العلماء\" ٢/ ٢٢٨ - ٢٢٩، \"المجموع\" ٤/ ٣٦٦.","vol":"7","page":497},{"text":"وفي \"تفسير إسماعيل بن زياد الشامي\" عن محمد بن عجلان عن أبي الزبير عن جابر مرفوعًا: \"تحرم التجارة عند الأذان، ويحرم الكلام عند الخطبة، ويحل الكلام بعد الخطبة، وتحل التجارة بعد الصلاة\" الحديث.\nوذكر عند سبب نزول الآية الكريمة أن رجلين من الصحابة كانا يختلفان في تجارتهما إلى الشام، فربما قدما يوم الجمعة ورسول الله - ﷺ -، يخطب، فيدعانه ويقومان فيما هما إلا بيعًا حتى تقام الصلاة، فأنزل الله: ﴿وَذَرُوا البَيْعَ﴾ [الجمعة: ٩] فحرم عليهما ما كانا قبل ذلك (^١). رواه عن عبيد الله بن موسى، عن موسى بن عبيدة، عن محمد بن كعب القرظي، فذكره.\nوعن قتادة: إذا نودي للصلاة من يوم الجمعة حرم البيع والشراء (^٢).\nوعن الضحاك: إذا زالت الشمس (^٣). وعن عطاء والحسن مثله (^٤).\nوعن أيوب: لأهل المدينة ساعة يوم الجمعة ينادون: حرم البيع. وذلك عند خروج الإمام.\nوعن ميمون بن مهران: كان ذلك إذا أذن المؤذن. وابتاع أهل القاسم بن عطاء شيئًا، وخرج القاسم إلى الجمعة فوجد الإمام قد خرج، فلما رجع أمرهم أن يتناقضوه.\n_________\n(^١) عزاه السيوطي في \"الدر المنثور\" ٦/ ٣٢٩ لعبد بن حميد من رواية محمد بن كعب.\n(^٢) رواه عبد الرزاق ٣/ ١٧٨ (٥٢٢٥) كتاب: الجمعة، باب: وقت الجمعة.\n(^٣) رواه عبد الرزاق ٣/ ١٧٧ (٥٢٢٣) كتاب: الجمعة، باب: وقت الجمعة.\nوابن أبي شيبة ١/ ٤٦٥ (٥٣٨٥) كتاب: الصلوات، باب: الساعة التي يكره فيها الشراء والبيع.\n(^٤) رواهما ابن أبي شيبة ١/ ٤٦٥ (٥٣٨٦).","vol":"7","page":498},{"text":"وفي \"المصنف\" عن مسلم بن يسار: إذا علمت أن النهار قد انتصف يوم الجمعة، فلا تبتاعنَّ شيئًا.\nوكان عمر بن عبد العزيز يمنع الناس البيع يوم الجمعة إذا نودي بالصلاة. وعن مجاهد: من باع شيئًا بعد الزوال يوم الجمعة، فإن بيعه مردود. وعن برد: قلت للزهري: متى يحرم البيع والشراء يوم الجمعة؟ فقال: كان الأذان عند خروج الإمام. فأحدث عثمان التأذينة الثالثة، فأذن على الزوراء ليجمع الناس، فأرى أن يترك البيع والشراء عند التأذينة، وعن الشعبي في الساعة التي ترجى في الجمعة قال: فيما بين أن يحرم البيع إلى أن يحل (^١).\nوفي \"الهداية\" للحنفية: إذا أذن المؤذن الأذان الأول ترك الناس البيع وتوجهوا إلى الجمعة للآية، ولا اعتبار بالأذان قبل الزوال، وفي النافع لهم إن كان أذان يكون قبل الزوال، فذاك غير معتبر، والمعتبر الأذان بعد الزوال (^٢).\nوذكر الرازي عن مسروق والضحاك، ومسلم بن يسار أن البيع يحرم بالزوال. وروي ذلك عن عطاء والقاسم، والحسن، ومجاهد، وقالت طائفة: عند النداء الثاني والإمام على المنبر. رواه ابن القاسم عن مالك، وأنكر منع الناس البيع قبل ذلك (^٣).\nثم اختلفوا في جواز البيع وقت النداء، فقال أبو حنيفة وصاحباه وزفر والشافعي: يجوز مع الكراهة. وهو قول الجمهور، كذا حكي\n_________\n(^١) \"المصنف\" ١/ ٤٦٥ - ٤٦٦ (٥٣٩١، ٥٣٨٩، ٥٣٨٨، ٥٣٨٣) كتاب: الصلوات، باب: الساعة التي يكره فيها الشراء والبيع.\n(^٢) \"الهداية\" ١/ ٩١.\n(^٣) انظر: \"المدونة\" ١/ ١٤٤، \"النوادر والزيادات\" ١/ ٤٦٨.","vol":"7","page":499},{"text":"عن الشافعي، ولعل المراد بها التحريم، وبالصحة قال أبو حنيفة وأصحابه أيضًا (^١). وقال أحمد وداود والثوري ومالك في رواية عنه: لا يصح (^٢).\nقال الثوري: البيع صحيح، وفاعله عاص؛ لأن النهي لم يقع على البيع، وإنما جرى ذلك البيع لأنهم كانوا يشتغلون بالتجارة عن الجمعة، والمعنى المقصود من ذلك: كل ما منع من إتيانها فالإجماع قائم على أن المصلي لا يحل له في صلاته بيعٌ ولا شراء، فإن خالف صح وكان عاصيًا. أي: وتبطل إن كان بلفظ الخطاب.\nوروى ابن القاسم عن مالك أن البيع مفسوخ، وهو قول أكثر المالكية، كما حكاه ابن التين، وروى عنه ابن وهب وعلي بن زياد: بئس ما صنع وليستغفر الله (^٣). وقال عنه علي: ولا أرى الربح فيه حرامًا.\nقال ابن القاسم: لا يفسخ ما عقد حينئذٍ من النكاح ولا تفسخ الهبة والصدقة والرهن والحمالة. وقال أصبغ: يفسخ النكاح (^٤).\nقال: ابن التين: كل من لزمه النزول للجمعة يحرم عليه ما يمنعه منه من بيع، أو نكاح، أو عمل. قال: واختلف في النكاح والإجازة قال:\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٦٢، \"البناية\" ٧/ ٢٨٠، \"البحر الرائق\" ٦/ ١٦٥، \"الأم\" ١/ ١٧٣، \"حلية العلماء\" ٢/ ٢٢٨، \"البيان\" ٢/ ٥٥٨، \"المجموع\" ٤/ ٣٦٧.\n(^٢) انظر: \"المدونة\" ١/ ١٤٣، \"التفريع\" ١/ ٢٣٣، \"المعونة\" ١/ ١٦٦، \"المستوعب\" ٣/ ١٨، \"المغني\" ٣/ ١٦٣، \"فتح الباري\" لابن رجب ٨/ ١٩٤.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٦٩ - ٤٧٠، \"المنتقى\" ١/ ١٩٥، \"حاشية الدسوقي\" ١/ ٣٨٨.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٤٦٩، \"الذخيرة\" ٢/ ٣٥٢، \"مواهب الجليل\" ٢/ ٥٥٦.","vol":"7","page":500},{"text":"وذكر القاضي أبو محمد أن الهبات والصدقات مثل ذلك. قال أبو محمد: من انتقض وضوؤه فلم يجد ماءً إلا بثمن جاز له أن يشتريه؛ ليتوضأ به، ولا يفسخ شراؤه، ولبعض الحنفية المتأخرين احتمال في حرمة البيع قبل الزوال إذا كان منزله بعيدًا عن الجامع بحيث تفوت عليه الجمعة.\nقال الشافعي في \"الأم\" والأصحاب: ولو تبايع رجلان ليسا من أهل فرض الجمعة لم يحرم بحال ولم يكره، وإذا تبايع رجلان من أهل فرضها أو أحدهما من أهل فرضها، فإن كان قبل الزوال فلا كراهة، وإن كان بعده وقبل ظهور الإمام أو قبل جلوسه على المنبر، وقبل شروع المؤذن في الأذان بين يدي الخطيب كره كراهة تنزيه، وإن كان بعد جلوسه وشرع المؤذن فيه حرم على المتبايعين جميعًا، سواء كانا من أهل الفرض أو أحدهما، ولا يبطل البيع (^١)؛ لأن النهي لايختص بالعقد، فلم يمنع صحته كالبيع عند ضيق الوقت المؤدي لفرض الوقت، والبيع في الأرض المغصوبة، والبيع في المسجد نهي عن البيع فيه، وينعقد.\nوقال ابن قدامة: مشروعية الأذان قبل صعود الإمام هو الذي يمنع البيع، ويلزم السعي؛ لأن الله تعالى أمر به، ونهى عن البيع بعد النداء، والنداء الذي كان على عهده هو عقب الجلوس على المنبر، ولا فرق في ذلك بين قبل الزوال أو بعده. أي: على مذهبه في جواز فعلها قبل الزوال، وحكى القاضي رواية عن أحمد أن البيع يحرم بالزوال، وإن لم يجلس الإمام على المنبر، ولا يصح هذا، وتحريم البيع ووجوب السعي مختص بالمخاطبين بالجمعة، فأما غيرهم كالنساء فلا يثبت في\n_________\n(^١) \"الأم\" ١/ ١٧٣، انظر \"المجموع\" ٤/ ٣٦٦.","vol":"7","page":501},{"text":"حقه ذلك. قال: وذكر ابن أبي موسى في غير المخاطبين روايتين (^١).\nوقال ابن حزم: لا يحل البيع من إثر الاستواء، ومن أول أخذها في الزوال والميل إلى أن تنقضي صلاة الجمعة، فإن كانت قرية قد منع أهلها الجمعة، أو كان ساكن بين الكفار ولا مسلم معه فإلى أن يصلي ظهر يومئذٍ، فإن لم يصل فإلى أول وقت العصر، ويفسخ البيع حينئذ أبدًا إن وقع (^٢)؛ لما سلف عن ابن عباس.\nقال ابن قدامة: ولا يحرم غير البيع من العقود كالأجارة والصلح والنكاح، وقيل: يحرم؛ لأنه عقد معاوضة فأشبه البيع (^٣). وبالأول قال ابن حزم، حيث قال: لا يحرم حينئذ لا نكاح ولا إجارة ولا سلم ولا ما ليس بيعًا (^٤).\nالحكم الثاني: غير البيع، فحيث حرم البيع حرم جميع العقود والصنائع، وكل ما فيه تشاغل عن السعي إلى الجمعة، وهو متفق عليه، وممن صرح به الشيخ نصر في \"تهذيبه\"، ولا يزال التحريم حتى يفرغوا من الجمعة (^٥)، قال ابن القاسم: لا يفسخ ما عقد حينئذ من النكاح، وهذا قد سلف قريبًا بزيادة.\nالحكم الثالث: السفر بعد الزوال وهو حرام إلا أن تمكنه الجمعة في طريقه أو يتضرر بتخلفه عن الرفقة، وبه قال مالك وأحمد وداود (^٦).\n_________\n(^١) \"المغني\" ٣/ ١٦٢ - ١٦٤.\n(^٢) \"المحلى\" ٥/ ٧٩.\n(^٣) \"المغني\" ٣/ ١٦٤.\n(^٤) \"المحلى\" ٥/ ٧٩.\n(^٥) انظر: \"المجموع\" ٤/ ٣٦٧.\n(^٦) انظر: \"التفريع\" ١/ ٢٣٣، \"الذخيرة\" ٢/ ٣٥٥، \"قوانين الأحكام\" ص ٩٥، \"المستوعب\" ٣/ ١٦، \"الكافي\" ١/ ٤٩٧، \"الممتع\" ١/ ٦٣١، \"المبدع\" ٢/ ١٤٦.","vol":"7","page":502},{"text":"وحكاه ابن المنذر عن ابن عمر وعائشة، وابن المسيب (^١) قال: وقال أبو حنيفة: يجوز (^٢).\nوقبل الزوال قولان: الجديد أنه كبعده إن كان سفرا مباحًا أو طاعة، وبعض أصحابنا قال: إن كان طاعة جاز (^٣)، ويكره عندنا السفر ليلتها، وجائز عندنا، وعند العلماء كافة إلا ما حكاه العبدري عن إبراهيم النخعي أنه قال: لا يسافر بعد دخول العشي من يوم الخميس حتى يصليها وهو بالحل، لا أصل له كما قاله النووي (^٤).\nوإن روى ابن أبي شيبة، عن أبي معاوية، عن ابن جريج، عن عطاء، عن عائشة قالت: إذا أدركتك ليلة الجمعة فلا تخرج حتى تصلي الجمعة.\nوجوز عمر والزبير بن العوام وأبو عبيدة بن الجراح وابن عمر والحسن وابن سيرين السفر قبل الزوال (^٥)، وبه قال مالك وابن المنذر (^٦).\nواحتج لهم بحديث ابن رواحة (^٧) وهو حديث ضعيف جدًّا، وليس\n_________\n(^١) \"الأوسط\" ٤/ ٢٢.\n(^٢) انظر: \"البناية\" ٣/ ١٠٦.\n(^٣) قال النووي ﵀ في \"المجموع\" ٤/ ٣٦٦: والأصح أنه لا يجوز، وهو نصه في أكثر كتبه الجديدة.\n(^٤) المصدر السابق.\n(^٥) \"المصنف\" ١/ ٤٤٣ (٥١١٢، ٥١٠٦، ٥١١٤) كتاب: الصلوات، باب: من كره إذا حضرت الجمعة أن يخرج حتى يصلي.\n(^٦) \"المجموع\" ٤/ ٣٦٦، \"النوادر والزيادات\" ١/ ٤٥٩.\n(^٧) ورد بهامش الأصل ما نصه: روى حديث ابن رواحة أحمد في \"المسند\" من حديث الحكم، عن مقسم، عن ابن عباس. وعلله أن الحكم لم يسمعه من مقسم.","vol":"7","page":503},{"text":"في المسألة حديث صحيح، وحرمته عائشة (^١) والنخعي، وحكي عن ابن عمر أيضًا، حكاه عنه في \"شرح المهذب\" (^٢).\nوابن أبي شيبة حكى عنه الجواز كما قدمناه أولًا، وإسناده جيد، وحكاه البيهقي عن سعيد بن المسيب، وعمر بن عبد العزيز وحسان بن عطية، وروي عن معاذ بن جبل ما يدل على ذلك (^٣).\n_________\n(^١) رواه عنها ابن أبي شيبة ١/ ٤٤٣ (٥١١٤) كتاب: الصلوات، باب: من كره إذا حضرت الجمعة أن يخرج حتى يصلي.\n(^٢) \"المجموع\" ٤/ ٣٦٧.\n(^٣) \"السنن الكبرى\" ٣/ ١٨٧ كتاب: الجمعة، باب: من قال: لا ينشئ يوم الجمعة سفرًا حتى يصليها.\nورواه ابن أبي شيبة عن حسان بن عطية ١/ ٤٤٣ (٥١١٧).","vol":"7","page":504},{"text":"<span data-type='title' id=toc-790>١٩ - باب لَا يُفَرَّقُ بَيْنَ اثْتَين يَوْمَ الجُمُعَةِ</span>\n٩١٠ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ، عَنِ ابْنِ وَدِيعَةَ، عَنْ سَلْمَانَ الفَارِسِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنِ اغْتَسَلَ يَوْمَ الجُمُعَةِ، وَتَطَهَّرَ بِمَا اسْتَطَاعَ مِنْ طُهْرٍ، ثُمَّ ادَّهَنَ أَوْ مَسَّ مِنْ طِيبٍ، ثُمَّ رَاحَ فَلَمْ يُفَرِّقْ بَيْنَ اثْنَيْنِ، فَصَلَّى مَا كُتِبَ لَهُ، ثُمَّ إِذَا خَرَجَ الإِمَامُ أَنْصَتَ، غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الجُمُعَةِ الأُخْرَى\". [انظر: ٨٨٣ - فتح: ٢/ ٣٩٢]\nذكر فيه حديث سلمان الفارسي: \"مَنِ اغْتَسَلَ يَوْمَ الجُمُعَةِ\" الحديث.\nوقد سلف في باب: الدهن للجمعة (^١) واضحًا، والاختلاف في التفرقة بين اثنين وأن الأشبه بتأويله أن لا يتخطى رجلين أو يجلس بينهما على ضيق الموضع، ويؤيده ما في \"الموطأ\" عن أبي هريرة: لأن يصلي أحدكم بظهر الحرة خير له من أن يقعد حتى إذا قام الإمام يخطب جاء يتخطى رقاب الناس (^٢).\nومعناه أن الماثم عنده في التخطي أكثر من المأثم في التخلف عن الجمعة، كذا تأوله القاضي أبو الوليد، وتأوله أبو عبد الملك: أن صلاته بالحرة -وهي: حجارة سود بموضع بعيد من المسجد- خير له.\nوروى ابن أبي شيبة بلفظ: لأن أصلي بالحرة أحب إلى من أن أتخطى رقاب الناس يوم الجمعة (^٣).\nوعن سعيد بن المسيب مثله (^٤)، وقال كعب: لأن أدع الجمعة أحب\n_________\n(^١) سلف برقم (٨٨٣).\n(^٢) \"الموطأ\" ص ٨٩.\n(^٣) \"المصنف\" ١/ ٤٧٤ (٥٤٨١) كتاب: الصلوات، باب: في تخطي الرقاب يوم الجمعة.\n(^٤) \"المصنف\" ١/ ٤٧٣.","vol":"7","page":505},{"text":"إليّ من أن أتخطى رقاب الناس يوم الجمعة (^١).\nوقال سلمان: إياك والتخطي، واجلس حيث بلغتك الجمعة (^٢)، وهو قول الثوري وعطاء وأحمد، وما قدمناه (^٣) من أن الأشبه ما سلف، هو ما ذكره ابن التين في \"شرحه\".\nوجزم ابن بطال في \"شرحه\" بأن المراد: لا يتخطى، يدل على ذلك حديث أسامة بن زيد، عن عمرو بن شعيب، عن أبيه، عن عبد الله بن عمرو بن العاص، أن رسول الله - ﷺ - قال: \"لا يحل لرجل أن يفرق بين اثنين إلا بإذنهما\" رواه ابن وهب (^٤)، وروى ابن أبي خيثمة من حديث الأرقم الصحابي: \"الذي يتخطى رقاب الناس يفرق بين اثنين يوم الجمعة بعد خروج الإمام كالجار قصبه في النار (^٥).\nوذكره ابن التين مرفوعًا من غير عزو لراوٍ وفي الترمذي وأبي داود من حديث معاذ بن أنس الجهني مرفوعًا: \"من تخطى رقاب الناس يوم الجمعة اتخذ جسرًا إلى جهنم\". قال الترمذي: لا نعرفه إلا من حديث\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٧٤ (٥٤٨٢).\n(^٢) رواه ابن أبي شيبة ١/ ٤٧٤ (٥٤٨٠).\n(^٣) انظر: \"المغني\" ٣/ ٢٣٥ - ٢٣١.\n(^٤) رواه أبو داود (٤٨٤٥) كتاب: الأدب، باب: في الرجل يجلس بين الرجلين بغير إذنهما، والبخاري في \"الأدب المفرد\" ٤٢٣ - ٤٢٤ (١١٤٢) من طريق عبد الله بن وهب عن أسامة بن زيد به، ورواه الترمذي (٢٧٥٢)، وأحمد ٢/ ٢١٣ من طريق عبد الله بن المبارك عن أسامة بن زيد، به. قال الألباني في \"صحيح الترمذي\" (٢٢١٠): حسن صحيح.\n(^٥) رواه أحمد ٣/ ٤١٧، والطبراني: ١/ ٣٠٧ (٩٠٨) والحاكم في \"المستدرك\" ٣/ ٥٠٤ كتاب: معرفة الصحابة. قال الذهبي: في إسناده هشام وهو واه. وقال الهيثمي في \"مجمع الزوائد\" ٢/ ١٧٨: وفيه هشام بن زياد وقد أجمعوا على ضعفه.","vol":"7","page":506},{"text":"رشدين (^١) وقد ضعفه بعض أهل العلم.\nوفي أبي داود والنسائي من حديث عبد الله بن بسر: جاء رجل يتخطى رقاب الناس يوم الجمعة، والنبي - ﷺ - يخطب، فقال: \"اجلس فقد آذيت\" (^٢).\nوقد اختلف العلماء في التخطي، فمذهبنا أنه مكروه إلا أن يكون\n_________\n(^١) هذا الحديث لم يخرجه أبو داود وإنما رواه الترمذي (٥١٣)، وابن ماجه (١١١٦) من طريق رشدين بن سعد عن زبان بن فائد، عن سهل بن معاذ بن أنس الجهني عن أبيه، به.\nقال النووي في \"الخلاصة\" ٢/ ٧٨٦ (٢٧٥٨): إسناده ضعيف.\nوقال الحافظ ابن كثير في \"إرشاد الفقيه\" ١/ ٢٠١: حديث لا يثبت، في إسناده رشدين بن سعد عن زبان بن فائد، وهما ضعيفان.\nوضعفه الألباني في \"ضعيف ابن ماجه\" (٢٣٠).\n(^٢) \"أبو داود\" (١١١٨): حدثنا هارون بن معروف، حدثنا بشر بن السري، حدثنا معاوية بن صالح عن أبي الزاهرية قال: كنا مع عبد الله بن بسر -صاحب النبي - ﷺ -- يوم الجمعة، فجاء رجل يتخطى رقاب الناس، فقال عبد الله بن بسر: جاء رجل يتخطى رقاب الناس يوم الجمعة … الحديث.\nقال النووي في \"الخلاصة\" ٢/ ٧٨٥، والمصنف في \"البدر المنير\" ٤/ ٦٨٠، والألباني في \"صحيح أبي داود\" (١٠٢٤): إسناد صحيح على شرط مسلم.\nوالنسائي ٣/ ١٠٣: أخبرنا وهب بن بيان، قال: أنبأنا ابن وهب، قال: سمعت معاوية بن صالح، به.\nومن هذا الطريق صححه ابن حبان ٧/ ٢٩ - ٣٠ (٢٧٩٠).\nوقال النووي في \"الخلاصة\" ٢/ ٧٨٥: إسناده صحيح. وقال المصنف في \"البدر المنير\" ٤/ ٦٨٠: إسناد كل رجاله ثقات لا نعلم فيهم جرحًا.\nوالحديث رواه ابن خزيمة ٣/ ١٥٦ (١٨١١)، والحاكم ١/ ٢٨٨ من طريق عبد الرحمن بن مهدي، عن معاوية بن صالح به، بزيادة: \"وآنيت\".\nقال الحاكم: حديث صحيح على شرط مسلم. ووافقه المصنف في \"البدر\" ٤/ ٦٨١. وقال النووي ٢/ ٧٨٥: إسناده صحيح.","vol":"7","page":507},{"text":"قدامهم فرجة لا يصلها إلا بالتخطي فلا يكره حينئذ، وبهذا قال الأوزاعي وآخرون، وقال ابن المنذر: كراهته مطلقًا عن سلمان الفارسي، وأبي هريرة وكعب وسعيد بن المسيب وعطاء، وأحمد بن حنبل (^١).\nوعن مالك كراهته إذا جلس الإمام على المنبر، ولا بأس به قبله، وقال قتادة: يتخطاهم إلى مجلسه، وقال الأوزاعي: يتخطاهم إلى السعة (^٢).\nوهذا يشبه قول الحسن قال: لا بأس بالتخطي إذا كان في المسجد سعة (^٣)، وقال أبو نضرة: يتخطاهم بإذنهم (^٤).\nوكان مالك لا يكره، وعن مالك أنه لا يكره إلا إذا كان الإمام على المنبر، ولا بأس به قبل ذلك إذا كان بين يديه فرج (^٥).\nوذكر الطحاوي عن الأوزاعي مثله، قال: التخطي الذي جاء فيه القول إنما هو والإمام يخطب؛ لأن الآثار تدل عليه (^٦)، ألا ترى قوله - ﷺ -: \"الذي يتخطى رقاب الناس يفرق بين الاثنين بعد خروج الإمام كالجار قصبه في النار\" (^٧)\nوقال ابن المنذر: لا يجوز شيء من ذلك عندي؛ لأن الأذى يحرم قليله وكثيره (^٨).\n_________\n(^١) \"الأوسط\" ٤/ ٨٤ - ٨٥.\n(^٢) \"الأوسط\" ٤/ ٨٥.\n(^٣) رواه ابن أبي شيبة ١/ ٤٧٣ (٥٤٧٨) كتاب: الصلوات، باب: في تخطي الرقاب يوم الجمعة.\n(^٤) \"الأوسط\" ٤/ ٨٦.\n(^٥) انظر: \"المدونة\" ١/ ١٤٨.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٣٥.\n(^٧) تقدم تخريجه قريبًا.\n(^٨) \"الأوسط\" ٤/ ٨٦.","vol":"7","page":508},{"text":"قلت: وهو المختار. وفي كتب الحنفية: لا بأس بالتخطي والدنو من الإمام إذا لم يؤذ الناس، وقيل: لا بأس به إذا لم يأخذ الإمام في الخطبة، ويكره إن أخذ، وهو قول مالك، قال الحلواني منهم: والصحيح أن الدنو من الإمام أفضل لا التباعد منه (^١).\nوفي قوله: (\"لا يفرق بين اثنين\") مطلوبية التبكير إلى الجمعة ليصل إلى مكان مصلاه دون تخط، ولا يفرق بين اثنين. وقال ابن التين: التخطي ضربان: قبل جلوس الإمام على المنبر، والثاني بعده، فالأول إذا تخطى لفرجة يباح له التخطي، رواه ابن القاسم عن مالك إلا أن يؤمر بالتحفظ من أذى الناس، ويرفق في التخطي.\nوالثاني: لا يتخطاها ولا غيرها لأن تأخره عن وقت وجوب السعي أبطل حقه من التخطي إلى فرجة، يبينه ما روى بشير أنه - ﵇ - قال للذي دخل يوم الجمعة: \"اجلس فقد آذيت\"، هذا مذهب مالك (^٢) والأوزاعي أن التخطي المنهي عنه إذا جلس الإمام على المنبر ولا بأس به قبل ذلك، وروي عن أبي نضرة أنه قال: يتخطاهم بإذنهم (^٣).\n_________\n(^١) انظر: \"الفتاوى التاتارخانية\" ٢/ ٦٨.\n(^٢) انظر: \"المنتقى\" ١/ ٢٠٣.\n(^٣) ورد في هامش الأصل: ثم بلغ في الثالث بعد الثامن كتبه مؤلفه ..","vol":"7","page":509},{"text":"<span data-type='title' id=toc-791>٢٠ - باب لَا يُقِيمُ الرَّجُلُ أَخَاهُ يَومَ الجُمُعَةِ وَيَقْعُدُ فِي مَكَانِهِ</span>\n٩١١ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا مَخْلَدُ بْنُ يَزِيدَ قَالَ: أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: سَمِعْتُ نَافِعًا يَقُولُ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ: نَهَى النَّبِيُّ - ﷺ - أَنْ يُقِيمَ الرَّجُلُ أَخَاهُ مِنْ مَقْعَدِهِ وَيَجْلِسَ فِيهِ. قُلْتُ لِنَافِعٍ: الجُمُعَةَ؟ قَالَ: الجُمُعَةَ وَغَيْرَهَا. [٦٢٦٩، ٦٢٧٠ - مسلم ٢١٧٧ - فتح: ٢/ ٣٩٣]\nحَدَّثَنَا مُحَمَّدٌ، ثنا مَخْلَدُ بْنُ يَزِيدَ، عن ابْنِ جُرَيْجٍ، عن نافع، عن ابْن عُمَرَ: نَهَى النُّبِيُّ - ﷺ - أَنْ يُقِيمَ الرَّجُلُ أَخَاهُ مِنْ مَقْعَدِهِ وَيَجْلِسَ فِيهِ. قُلْتُ لِنَافِعٍ: الجُمُعَةَ؟ قَالَ: الجُمُعَةَ وَغَيْرَهَا.\nالشرح:\nهذا الحديث أخرجه مسلم في الاستئذان (^١)، ولأبي اليمان عن ابن جريج: \"لا يقيم الرجل الرجل من مجلسه فيجلس فيه\" ولأبي الفضل بن موسى السيناني عن ابن جريج أنه - ﷺ - كره أن يقيم الرجل من المجلس فيجلس فيه.\nومحمد هو ابن سلام البيكندي، وقد صرح به في بعض النسخ، انفرد به البخاري، مات سنة خمس وعشرين ومائتين.\nومخلد (خ م د س ق) حراني مات سنة ثلاث وتسعين ومائة، كناه أبو زرعة: أبا يحيى، والبخاري: أبا خداش، والنسائي وغيره: أبا الحسن، وفي \"مسند أبي قرة السكسكي\" عن نافع: فكان ابن عمر\n_________\n(^١) \"صحيح مسلم\" (٢١٧٧) كتاب: السلام، باب: تحريم إقامة الإنسان في موضعه المباح الذي سبق إليه.","vol":"7","page":510},{"text":"يقوم له الرجل من مجلسه فلا يجلس فيه (^١).\nقال: وذكر ابن جريج عن سليمان بن موسى أن جابر بن عبد الله [قال] (^٢): قال رسول الله - ﷺ -: \"لا يقيم أحدكم أخاه من مجلسه ثم يخالفه إلى مقعده، ولكن ليقل: افسحوا\" (^٣).\nإذا تقرر ذلك فإنما كره ذلك؛ لأنه لا يفعل إلا تكبرًا واحتقارًا للمقام، قال تعالى: ﴿نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الأَرْضِ وَلَا فَسَادًا﴾ [القصص: ٨٣] وهذا من الفساد، والإيثار ممنوع من الأعمال الأخروية، ولأن المسجد بيت الله، والناس فيه سواء فمن سبق إلى مكان فهو أحق به، فإن قدم صاحبًا فجلس في موضع حتى إذا جاء قام وأجلسه مكانه جاز، فَعَله ابن سيرين، فإن لم يكن له نائب، وجاء فقام له شخص فيجلسه مكانه جاز؛ لأنه قام باختياره، والقائم إن انتقل إلى\n_________\n(^١) مخلد بن يزيد القُرَشي أبو يحيى، ويقال: أبو خياش ويقال: أبو الجيش، ويقال: أبو الحسن، ويقال: أبو خالد الحَرَّانيُّ.\nقال أبو بكر الأثْرَم عن أحمد بن حنبل: لا بأس به، وكان يَهم.\nوقال عثمان بن سعيد الدارمى عن ابن معين، وأبو داود، ويعقوب بن سفيان: ثقة.\nوقال أبو حاتم: صدوق.\nوقال أحمد بن علي الأبار: سألت عليّ بن ميمون عنه، فقال: كان قُرَشيًّا، نعم الشيخ.\nوذكره ابن حبان في كتاب \"الثقات\".\nروى له الجماعة سوى الترمذي.\nانظر ترجمته في: \"التاريخ الكبير\" ٧/ ٤٣٧ - ٤٣٨ (١٩١٣)، \"الجرح والتعديل\" ٨/ ٣٤٧ (١٥٩١)، \"الثقات\" ٩/ ١٨٦. \"تهذيب الكمال\" ٢٧/ ٣٤٣ (٥٨٤٣).\n(^٢) زيادة يقتضيها السياق.\n(^٣) رواه عبد الرزاق ٣/ ٢٦٨ (٥٥٩١) كتاب: الجمعة، باب: إقامة الرجل أخاه ثم يختلف. وأحمد ٣/ ٢٩٥. والشافعي في \"مسنده\" ٢/ ١٨٧ (٦٦٣) كتاب: الأدب.","vol":"7","page":511},{"text":"مكان أقرب لسماع الخطبة فلا بأس، وإن انتقل إلى دونه كره؛ لأنه يؤثر في دينه، ويحتمل كما قال ابن قدامة أن لا يكره لأن تقديم أهل الفضل إلى ما يلي الإمام مشروع؛ لقوله - ﷺ -: \"ليليني منكم أولو الأحلام والنهى\" (^١).\nولو آثر شخصًا بمكانه لم يجز لغيره أن يسبقه إليه؛ لأن الحق للجالس آثر به غيره فقام مقامه في استحقاقه، كما لو تحجر مواتًا، ثم آثر به غيره، قاله ابن قدامة (^٢).\nوقال ابن عقيل الحنبلي: يجوز لأن القائم أسقط حقه بالقيام فبقي على الأصل، فكان السابق إليه أحق به، كمن وسع لرجل في طريق فمر غيره. وإن فرش مصلاه في مكان ففيه وجهان:\nأحدهما: يجوز رفعه والجلوس في موضعه؛ لأنه لا حرمة له؛ ولأن السبق بالأجسام لا بالمصلى.\nوالثاني: لا يجوز لأن فيه افتياتًا على صاحبه، ولأنه ربما أفضى إلى الخصومة، ولأنه سبق إليه فصار كمتحجر الموات (^٣).\nوقال القاضي أبو الطيب من أصحابنا: يجوز إقامته في ثلاث صور:\nوهو أن يقعد في موضع الإمام، أو في طريق يمنع الناس من المرور فيه، أو بين يدي الصف مستقبل القبلة (^٤).\n_________\n(^١) رواه \"مسلم\" (٤٣٢) كتاب: الصلاة، باب: تسوية الصفوف وإقامتها، من حديث أبي مسعود البدري.\n(^٢) \"المغني\" ٣/ ٢٣٣.\n(^٣) \"المغني\" ٣/ ٢٣٣ - ٢٣٤.\n(^٤) انظر: \"المجموع\" ٤/ ٤٢١.","vol":"7","page":512},{"text":"وقال المهلب: هو على العموم كما قال نافع لا يجوز أن يقيم أحد أحدًا من مكانه؛ لأنه من سبق إلى موضع من مواضع الجماعات التي نتساوى الناس فيها فهو أحق به، لبداره إليه.\nقلت: وكأن البخاري أشار بترجمته إلى كثرة الزحام يوم الجمعة فربما احتيج في الجلوس مكان الغير، ويؤخذ منه التبكير، فمن بكر لم يحتج إلى شيء من ذلك.","vol":"7","page":513},{"text":"<span data-type='title' id=toc-792>٢١ - باب الأَذَانِ يَومَ الجُمُعَةِ</span>\n٩١٢ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: كَانَ النِّدَاءُ يَوْمَ الجُمُعَةِ أَوَّلُهُ إِذَا جَلَسَ الإِمَامُ عَلَى المِنْبَرِ عَلَى عَهْدِ النَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ ﵄، فَلَمَّا كَانَ عُثْمَانُ ﵁ وَكَثُرَ النَّاسُ زَادَ النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ. [٩١٣، ٩١٥، ٩١٦ - فتح: ٢/ ٣٩٣]\nذكر فيه حديث السائب بن يزيد قَالَ: كَانَ النِّدَاءُ يَوْمَ الجُمُعَةِ أَوَّلُهُ إِذَا جَلَسَ الإِمَامُ عَلَى المِنْبَرِ عَلَى عَهْدِ النَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ ﵄، فَلَمَّا كَانَ عُثْمَانُ ﵁ وَكَثُرَ النَّاسُ زَادَ النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ.\nوترجم له باب: المؤذن الواحد يوم الجمعة، وزاد فيه عن السائب قال: ولم يكن للنبي - ﷺ - مؤذنٌ غير واحد، وكان التأذين حين يجلس الإمام على المنبر (^١). وذكره أيضًا في باب: الجلوس على المنبر (^٢) وموضعين آخرين من الباب (^٣) ويأتي في الاعتصام (^٤)، وهو من\n_________\n(^١) الحديث الآتي (٩١٣).\n(^٢) حديث (٩١٥).\n(^٣) يأتي في باب: التأذين عند الخطبة، برقم (٩١٦).\n(^٤) لم أجد حديث الباب في كتاب الاعتصام، ولكن وجدت حديثًا عن السائب بن يزيد سيأتي برقم (٧٣٣٨) باب: ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم. بلفظ: أخبرني السائب بن يزيد، سمع عثمان بن عفان خطبنا على منبر النبي - ﷺ -. قال الحافظ ابن حجر في \"الفتح\" ١٣/ ٣١٠: بقية الحديث أوهم صنيع الإسماعيلي أنه فيما يتعلق بالأذان الذي زاده عثمان، فإنه أخرجه هنا وليس فيه شيء يتعلق عطية عثمان على المنبر، والحق أنه حديث آخر. اهـ.\nقلت: وقد تبع المصنف الإسماعيلي في وهمه. والله أعلم. اهـ.","vol":"7","page":514},{"text":"أفراده، وأخرجه الأربعة (^١) وفي لفظ له: أمر عثمان بالأذان الثالث فأذن به على الزوراء، فثبت الأمر على ذلك (^٢). وفي لفظ: أمر عثمان بالأذان الثاني (^٣).\nوللشافعي: حَدَّثَنَا بعض أصحابنا عن ابن أبي ذئب، وفيه: ثم أحدث عثمان الأذان الأول على الزوراء (^٤).\nوللنسائي عن السائب: كان بلال يؤذن إذا جلس رسول الله - ﷺ - على المنبر يوم الجمعة فإذا نزل أقام، ثم كان كذلك في زمن أبي بكر وعمر (^٥). ولأبي داود: يؤذن بين يدي رسول الله - ﷺ - على باب المسجد وأبي بكر وعمر (^٦).\nولابن خزيمة عن السائب: كان النداء الذي ذكره الله في القرآن يوم الجمعة إذا خرج الإمام وإذا قامت الصلاة، في زمن رسول الله - ﷺ - وأبي بكر وعمر، حتى كان عثمان، فكثر الناس، فأمر بالنداء الثالث (^٧).\nوفي رواية له: كان الأذان على عهد رسول الله - ﷺ - وأبي بكر وعمر أذانين يوم الجمعة، حتى كان زمن عثمان فأمر بالنداء الأول بالزوراء (^٨).\n_________\n(^١) رواه أبو داود (١٠٨٨)، والترمذي (٥١٦)، والنسائي ٣/ ١٠٠ - ١٠١ وابن ماجه (١١٣٥).\n(^٢) سيأتي برقم (٩١٦).\n(^٣) سيأتي برقم (٩١٥).\n(^٤) رواه البيهقي في \"معرفة السنن والآثار\" ٤/ ٣٣٧ (٦٣٨٨) من طريق الشافعي.\n(^٥) \"سنن النسائي\" ٣/ ١٠٠ - ١٠١ كتاب: الجمعة، باب: الأذان للجمعة.\n(^٦) \"سنن أبي داود\" (١٠٨٨) كتاب: الصلاة، باب: النداء يوم الجمعة.\n(^٧) \"صحيح ابن خزيمة\" ٣/ ١٣٦ (١٧٧٣) كتاب: الجمعة، باب: ذكر الأذان الذي كان على عهد رسول الله - ﷺ - الذي أمر الله …\n(^٨) \"صحيح ابن خزيمة\" ٣/ ١٣٧ (١٧٧٤).","vol":"7","page":515},{"text":"وفي رواية لعبد بن حميد في \"تفسيره\": في زمن رسول الله - ﷺ - وأبي بكر وعمر وعامة خلافة عثمان، فلما تباعدت المنازل وكثر الناس أمر بالنداء الثالث، فلم يعب ذلك عليه وعيب عليه إتمام الصلاة بمنى (^١). الحديث.\nوفي \"مصنف عبد الرزاق\" عن ابن جريج: قال سلمان بن موسى: أول من زاد الأذان بالمدينة عثمان. فقال عطاء: كلا، إنما كان يدعو الناس دعاء ولا يؤذن غير أذان واحد (^٢).\nوفي \"المصنف\" عن الحسن: النداء الأول يوم الجمعة الذي يكون عند خروج الإمام، والذي قبل ذلك محدث، وكذا قاله ابن عمر. وفي رواية عنه: الأذان الأول يوم الجمعة بدعة.\nوعن الزهري: أول من أحدث الأذان الأول عثمان؛ ليؤذن أهل الأسواق.\nوفي لفظ: فأحدث عثمان التأذينة الثالثة على الزوراء؛ ليجتمع الناس (^٣).\nوفي \"تفسير جويبر\"، عن الضحاك، عن برد بن سنان، عن مكحول، عن معاذ أن عمر هو الذي زاده، فلما كانت خلافة عمر وكثر المسلمون أمر مؤذنين أن يؤذنا للناس بالجمعة خارجا من المسجد حتى يسمع الناس الأذان، وأمران يؤذن بين يديه كما كان يفعل المؤذن بين يدي\n_________\n(^١) رواه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٣٢٦.\n(^٢) \"مصنف عبد الرزاق\" ٣/ ٢٠٦ (٥٣٤٠) كتاب: الجمعة، باب: الأذان يوم الجمعة.\n(^٣) \"المصنف\" ١/ ٤٧٠ (٥٤٣٤، ٥٤٣٥، ٥٤٣٧) كتاب: الصلوات، باب: الأذان يوم الجمعة.","vol":"7","page":516},{"text":"رسول الله - ﷺ -، وبين يدي أبي بكر، ثم قال عمر: أما الأذان الأول فنحن ابتدعناه؛ لكثرة المسلمين، فهو السنة من رسول الله - ﷺ - ماضية (^١).\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nقوله: (كان النداء يوم الجمعة هو النداء). هو: الأذان.\nوقوله: (إذا جلس الإمام على المنبر). هذا سنة وعليه عامة العلماء، خلافًا لأبي حنيفة (^٢)، كذا قال ابن بطال (^٣) وتبعه ابن التين، وقالا: خالف الحديث.\nوفي \"الهداية\" على مذهبهم: وإذا صعد الإمام المنبر جلس وأذن المؤذن بين يدي المنبر، بذلك جرى التوارث، ولم يكن على عهد رسول الله - ﷺ - سوى هذا الأذان (^٤).\nقال المهلب: إنما جعل التأذين في هذا الحديث؛ ليعرف الناس جلوس الإمام فينصتون له.\nثانيها:\nالمنبر -بكسر الميم- مشتق من المنبر، وهو الارتفاع، وكان - ﷺ - يقف على الدرجة التي تلي المستراح.\nوقوله: (ولم يكن له مؤذن غير واحد). يعني: لصلاة الجمعة، وإلا\n_________\n(^١) قال ابن حجر في \"الفتح\" ٢/ ٣٩٥: هذا منقطع بين مكحول ومعاذ، ولا يثبت، ولقد تواردت الروايات أن عثمان هو الذي زاده فهو المعتمد. اهـ.\n(^٢) \"المبسوط\" ١/ ١٣٤.\n(^٣) \"شرح ابن بطال\" ٢/ ٥٠٣.\n(^٤) \"الهداية\" ١/ ٩١.","vol":"7","page":517},{"text":"فله - ﷺ - أربعة من المؤذنين كما هو معروف (^١). أو المراد: بلال لمواظبته.\nقال الإسماعيلي: وأراد به التأذين، فجاء بلفظ: المؤذن؛ لأن فيه دلالة على التأذين. وعبارة ابن حبيب: كان النبي - ﷺ - إذا رقى المنبر وجلس أذن المؤذنون على المنابر واحدًا بعد واحد، وكانوا ثلاثة، فإذا فرغ الثالث خطب - ﷺ -. وهو غريب منه، يرده ما سلف في باب المؤذن الواحد.\nوقال مالك في \"المجموعة\": إن هشام بن عبد الملك هو الذي أحدث الأذان بين يديه، وإنما الأذان على المنار واحدًا بعد واحدٍ إذا جلس الإمام على المنبر (^٢).\nوذكر ابن التين عن هشام خلافه، فذكر أنه نقل في إمارته الأذان الذي في الزوراء، فجعله مؤذنًا واحدًا يؤذن عند الزوال على المنار، فإذا جلس هشام على المنبر أذنوا بين يديه، وهذا أخذ بفعل عثمان قال ابن حبيب: وفعل الشارع أحق أن يتبع (^٣).\nقال ابن عبد البر: وقد شُبِّه على قومٍ من أصحابنا في موضع الأذان يوم الجمعة، وأنكروا أن يكون الأذان في الجمعة بين يدي الإمام كان في زمن رسول الله - ﷺ - وأبي بكر وعمر، وزعموا أن ذلك أحدث في زمن هشام بن عبد الملك، وهذا يدل على قلة علم قائله (^٤).\nوالنداء الثالث هو: الإقامة. وقد بينا من \"المصنف\" وغيره ما هو هذا النداء، وأنه قبل الأذان الذي بين يدي الإمام، وأن الأذان الثاني في\n_________\n(^١) وقد أذن للنبي - ﷺ - أربعة هم: بلال، وأبو محذورة، وابن أم مكتوم، وسعد القرظ.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٤٦٧.\n(^٣) انظر السابق.\n(^٤) \"الاستذكار\" ٥/ ٥٦.","vol":"7","page":518},{"text":"حديث السائب إنما نعني به: الإقامة، لقوله - ﷺ -: \"بين كل أذانين صلاة\" (^١) يعني: بين كل أذان وإقامة. ولأنها في الاشتقاق: أذان؛ لأنها إعلام بحضور الصلاة، وقيل: سميت بذلك للمجاورة، كما قيل: البيعان. وإنما هو بائع ومشتر- والأسودان، وغير ذلك.\nوقال القاضي أبو محمد: للجمعة أذانان: عند الزوال، والآخر عند جلوس الإمام (^٢). قال أبو عمر (^٣): وكان عطاء ينكر أن يكون عثمان أحدث الثاني، وإنما أحدثه معاوية. وعنه: أنه كان يدعو الناس بدعاءٍ ولم يؤذن غير واحد (^٤).\nواختلف الفقهاء، كما قال أبو عمر: هل يؤذن بين يدي الإمام واحد أو مؤذنون؟ فذكر ابن عبد الحكم عن مالك: إذا جلس الإمام على المنبر ونادى المنادي منع الناس من البيع تلك الساعة.\nوهذا يدل على أن النداء عنده واحد بين يدي الإمام. ونص عليه الشافعي (^٥)، ويشهد له حديث السائب: ولم يكن لرسول الله - ﷺ - غير مؤذن واحدٍ. وهذا يحتمل أن يكون أراد بلالًا المواظب على الأذان دون ابن أم مكتوم وغيره.\nعن ابن القاسم عن مالك: إذا جلس الإمام على المنبر وأخذ\n_________\n(^١) سلف برقم (٦٢٤) كتاب: الأذان، باب: كم بين الأذان والإقامة ومن ينتظر الإقامة؟ و(٦٢٧) كتاب: الأذان، باب: بين كل أذانين صلاة لمن شاء. ورواه مسلم: (٨٣٨) كتاب: صلاة المسافرين، باب: بين كل أذانين صلاة.\n(^٢) \"المعونة\" ١/ ١٦٥.\n(^٣) \"الاستذكار\" ٢/ ٥٦ - ٥٧.\n(^٤) رواه عبد الرزاق ٣/ ٢٠٥ (٥٣٣٩) بأطول مما ذكره المصنف وفيه: أول من أحدثه الحجاج بن يوسف.\n(^٥) \"الأم\" ١/ ١٧٣.","vol":"7","page":519},{"text":"المؤذنون في الأذان حرم البيع. فذكر المؤذنون بلفظ الجماعة (^١).\nويشهد لهذا حديث الزهري عن ثعلبة بن أبي مالك القرظي أنهم كانوا في زمن عمر بن الخطاب يصلون يوم الجمعة حتى يخرج عمر، فإذا خرج وجلس على المنبر وأذن المؤذنون الحديث (^٢).\nوكذا حكاه الطحاوي عن أبي حنيفة وأصحابه: وأذن المؤذنون. بلفظ الجماعة.\nقال أبو عمر: ومعلوم عند العلماء أنه جائز أن يكون المؤذنون واحدًا وجماعةً في كل صلاة، إذا كان ذلك مترادفًا لا يمنع من إقامة الصلاة في وقتها (^٣).\nوعن الداودي: كانوا يؤذنون في أسفل المسجد ليسوا بين يدي الإمام، فلما كان عثمان جعل من يؤذن على الزوراء، وهي كالصومعة، فلما كان هشام جعل المؤذنين أو بعضهم يؤذن بين يديه، فصاروا ثلاثة، فسمي فعل عثمان تاليا لذلك.\nقلت: والآية يدخل فيها ما يقع عليه اسم نداء، وهو واحدٌ.\nالثالث: الزوراء -بزاي في الأول، ثم واو ساكنة بعدها راء ممدودة- موضع عند سوق المدينة بقرب المسجد، قال البخاري في بعض نسخه: الزوراء موضع بالسوق بالمدينة. وقال ابن بطال: هو حجر كبير عند باب المسجد (^٤).\nوقال ابن التين: هو موضع السوق. وقال أبو عبيد: هي ممدودة\n_________\n(^١) \"النوادر والزيادات\" ١/ ٤٦٧.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٣٧٠.\n(^٣) \"الاستذكار\" ٥/ ٥٦.\n(^٤) \"شرح ابن بطال\" ٢/ ٥٠٥.","vol":"7","page":520},{"text":"ومتصلة بالمدينة، وبها مال أحيحة بن الجلاح، وهي التي عني بقوله:\nإني مقيم على الزوراء أعمرها … إن الكريم على الإخوان ذو مالٍ\nوقال أبو عبيد الحموي: هي قرب الجامع، مرتفعة كالمنارة، وفرق بينها وبين أرض أحيحة (^١).\n_________\n(^١) \"معجم البلدان\" ٣/ ١٥٥.","vol":"7","page":521},{"text":"<span data-type='title' id=toc-793>٢٢ - باب المُؤَذِّنِ الوَاحِدِ يَوْمَ الجُمُعَةِ</span>\n٩١٣ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ المَاجِشُونُ، عَنِ الزُّهْرِيِّ، عَنِ السَّائِبِ بْنِ يَزِيدَ، أَنَّ الَّذِي زَادَ التَّأْذِينَ الثَّالِثَ يَوْمَ الجُمُعَةِ عُثْمَانُ بْنُ عَفَّانَ ﵁ حِينَ كَثُرَ أَهْلُ المَدِينَةِ، وَلَمْ يَكُنْ لِلنَّبِيِّ - ﷺ - مُؤَذِّنٌ غَيْرَ وَاحِدٍ، وَكَانَ التَّأْذِينُ يَوْمَ الجُمُعَةِ حِينَ يَجْلِسُ الإِمَامُ، يَعْنِى عَلَى المِنْبَرِ. [انظر: ٩١٢ - فتح: ٢/ ٣٩٥]\nذكر فيه حديث السائب وقد أسلفناه، وفيه أن الأذان الثالث هو الذي أحدثه عثمان.\nقال الإسماعيلي: الأخبار الكثيرة في اتخاذ المؤذنين أشهر من ذلك، وكأن السائب يريد أنه لم يكن له يوم الجمعة إلا مؤذن واحد -على ما تأوله أبو عبد الله- لا في كل وقت، أو أراد به التأذين، فجاء بلفظ (المؤذن)؛ لأن فيه دلالة على التأذين.","vol":"7","page":522},{"text":"<span data-type='title' id=toc-794>٢٣ - باب يُجيب الإِمَامُ عَلَى المِنْبرَ إِذَا سَمِعَ النِّدَاءَ</span>\n٩١٤ - حَدَّثَنَا ابْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا أَبُو بَكْرِ بْنُ عُثْمَانَ بْنِ سَهْلِ بْنِ حُنَيْفٍ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ، وَهُوَ جَالِسٌ عَلَى المِنْبَرِ، أَذَّنَ المُؤَذِّنُ قَالَ: اللهُ أَكْبَرُ اللهُ أَكْبَرُ. قَالَ مُعَاوِيَةُ: اللهُ أَكْبَرُ اللهُ أَكْبَرُ. قَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ. فَقَالَ مُعَاوِيَةُ: وَأَنَا. فَقَالَ: أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ. فَقَالَ مُعَاوِيَةُ: وَأَنَا. فَلَمَّا أَنْ قَضَى التَّأْذِينَ قَالَ: يَا أَيُّهَا النَّاسُ، إِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - عَلَى هَذَا المَجْلِسِ حِينَ أَذَّنَ المُؤَذِّنُ، يَقُولُ مَا سَمِعْتُمْ مِنّي مِنْ مَقَالَتِي. [انظر: ٦١٢ - فتح: ٢/ ٣٩٦]\nذكر فيه حديث أبي أمامة: قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ وَهُوَ جَالِسٌ عَلَى المِنْبَرِ، أَذَّنَ المُؤَذِّنُ قَالَ: اللهُ أَكْبَرُ. قَالَ مُعَاوِيَةُ: اللهُ أَكْبَرُ .. الحديث\nوقد سلف في الأذان (^١)، وشيخ البخاري فيه هو محمد بن مقاتل المروزي المجاور بمكة، انفرد به البخاري ولقبه: رُخ. ثقة، صاحب حديث، مات سنة ست وعشرين ومائتين، ومات بعده محمد بن مقاتل العباداني بعشر سنين، ومحمد بن مقاتل الرازي الفقيه بعشرين.\nوشيخه عبد الله هو ابن المبارك (^٢).\nوفيه: إباحة الكلام للإمام على المنبر قبل أن يدخل في الخطبة، بما فيه معنى تعليم الناس السنن؛ لأن القول مثلما يقول المؤذن قد حض عليه - ﷺ -، وقد سلف هناك اختلاف العلماء فيمن كان في صلاة: هل يقول مثل ما يقول المؤذن؟\n_________\n(^١) رقم (٦١٢) باب: ما يقول إذا سمع المنادي.\n(^٢) انظر ترجمته في: \"التاريخ الكبير\" ١/ ٢٤٢، \"الجرح والتعديل\" ٨/ ١٠٥، \"تهذيب الكمال\" ٢٦/ ٤٩١.","vol":"7","page":523},{"text":"وفيه: الاختصار من القول، فإنه تعالى يعلم المراد.\nوفيه: تعليم العلم من الإمام وهو على المنبر.\nوفيه: الجلوس قبل الخطبة، وقد سلف ما فيه.\nوفيه: أن الخطيب إذا جلس على المنبر يؤذن بعد جلوسه، ثم يحتمل أنه - ﷺ - كان خروجه من بيته وطلوعه على المنبر كان قبل الزوال بيسير، إن كان المؤذن يؤذن عند الزوال؛ لأنه ما كان يؤذن إلا أذانًا واحدًا، وإن كان يؤذن بعده، فيحتمل أن يكون - ﷺ - خروجه عنده.\nوفيه: أن الخطيب يجيب المؤذن ولا يمنعه من ذلك كونه على المنبر، وعلى هذا فيرد السلام إلى غير ذلك.\nوفيه: أن الأذان مرة واحدة على ما جاء في هذه الرواية وتأول.\nفائدة:\nقال الهروي: عوام الناس يضمون الراء من أكبر (^١)، وكان أبو العباس يقول بالسكون، يحتج بأن الأذان سمع موقوفًا غير معرب في مقاطعه، ونقلت فتحة الألف إلى الراء.\n_________\n(^١) \"النهاية في غريب الحديث\" ٤/ ٢٤٤ وورد بهامش الأصل ما نصه: بفتح أكبر الأول وسكون الثاني كذا نقله النووي عن الهروي عن المبرد في \"شرح المهذب\".","vol":"7","page":524},{"text":"<span data-type='title' id=toc-795>٢٤ - باب الجُلُوسِ عَلَى المِنْبَرِ عِنْدَ التَّأْذِينِ</span>.\n٩١٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ السَّائِبَ بْنَ يَزِيدَ أَخْبَرَهُ، أَنَّ التَّأْذِينَ الثَّانِيَ يَوْمَ الجُمُعَةِ أَمَرَ بِهِ عُثْمَانُ حِينَ كَثُرَ أَهْلُ المَسْجِدِ، وَكَانَ التَّأْذِينُ يَوْمَ الجُمُعَةِ حِينَ يَجْلِسُ الإِمَامُ. [انظر: ٩١٢ - فتح: ٢/ ٣٩٦]\nذكر فيه حديث السائب، وقد سلف (^١)، وهو من أفراده أيضًا، وفي \"صحيح الحاكم\" من حديث ابن عمر: كان رسول الله - ﷺ - إذا خرج قعد على المنبر فأذن بلال، فإذا فرغ من خطبته أقام الصلاة. ثم قال: صحيح الإسناد (^٢)، وله طريق آخر إلى ابن عمر أيضًا، ثم الجلوس على المنبر إنما هو لمن يخطب عليه، ومن جلس في الأرض فإنما يجلس في موضع خطبته، وهذه الجلسة قبل التأذين وضعت له، وهي سنة كما سلف، فلذلك قال العلماء: لا جلوس في العيد قبل الخطبة؛ لأن العيد لا أذان فيه (^٣)، وفي \"جزء ابن نجيح\" من حديث سماك قال: رأيت المغيرة بن شعبة صلى يوم الجمعة بغير أذان ولا إقامة، ثم خطبهم على بعير. نقلته من خط الحافظ الدمياطي.\n_________\n(^١) برقم (٩١٢).\n(^٢) \"المستدرك\" ١/ ٢٨٣ كتاب: الجمعة. قال: صحيح الإسناد فإن هشام بن الغاز ممن يجمع حديثه ولم يخرجاه. قال الذهبي: صحيح ومصعب ليس بحجة.\n(^٣) هذا عند الأحناف، وعند المالكية يستحب الجلوس قبلها.\nوعند الشافعية وجهان: أصحهما أنه يستحب. وعند الحنابلة القولان.\nانظر: \"رد المحتار\" ٢/ ١٩٠، \"عقد الجواهر الثمينة\" ١/ ١٧٤، \"جواهر الإكليل\" ١/ ١٠٣، \"المجموع\" ٥/ ٢٨، \"المغني\" ٣/ ٢٧٨، \"الشرح الكبير\" ٥/ ٣٥٣.","vol":"7","page":525},{"text":"<span data-type='title' id=toc-796>٢٥ - باب التَّأْذِينِ عِنْدَ الخُطْبَةِ</span>.\n٩١٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ يَقُولُ: إِنَّ الأَذَانَ يَوْمَ الجُمُعَةِ كَانَ أَوَّلُهُ حِينَ يَجْلِسُ الإِمَامُ يَوْمَ الجُمُعَةِ عَلَى المِنْبَرِ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - وَأَبِى بَكْرٍ وَعُمَرَ ﵄، فَلَمَّا كَانَ فِي خِلَافَةِ عُثْمَانَ ﵁ وَكَثُرُوا، أَمَرَ عُثْمَانُ يَوْمَ الجُمُعَةِ بِالأَذَانِ الثَّالِثِ، فَأُذِّنَ بِهِ عَلَى الزَّوْرَاءِ، فَثَبَتَ الأَمْرُ عَلَى ذَلِكَ. [انظر: ٩١٢ - فتح ٢/ ٣٩٦]\nذكر فيه حديث السائب (^١)، وقد سلف أيضًا (^٢).\nوالسائب هذا صحابي، وهو ابن أخت نمر الكندي، وله عن عمر أيضًا، مات سنة إحدى وتسعين، وقيل: سبع. وقيل: سنة ست وثمانين، وولد في السنة الثانية أو الثالثة من الهجرة، وحُجَّ به مع رسول الله - ﷺ -، وذهبت خالته إليه فقالت: إن ابن أختي وجع، فدعا له ومسح برأسه، وشرب من وضوئه، ورأى الخاتم بين كتفيه (^٣).\n_________\n(^١) ورد بهامش الأصل: السائب بن يزيد بن سعيد بن يزيد. (د. س).\n(^٢) برقم (٩١٢).\n(^٣) الحديث سلف برقم (١٩٠)، ورواه مسلم (٢٣٤٥) وفيه: ثم توضأ فشربت من وضوئه، ثم قمت خلف ظهره، فنظرت إلى خاتم النبوة بين كتفيه، مثل زر الحجلة.\nوانظر ترجمه السائب في: \"معرفة الصحابة\" ٣/ ١٣٧٦ (١٢٦٥)، \"والاستيعاب\" ٢/ ١٤٤ (٩٠٧)، \"وأسد الغابة\" ٢/ ٣٢١ (١٩٢٦).","vol":"7","page":526},{"text":"<span data-type='title' id=toc-797>٢٦ - باب الخُطْبَةِ عَلَى المِنْبِرَ</span>\nقَالَ أَنَسٌ: خَطَبَ النَّبِيُّ - ﷺ - عَلَى المِنْبَرِ.\n\n٩١٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ عَبْدٍ القَارِيُّ القُرَشِيُّ الإِسْكَنْدَرَانِيُّ قَالَ: حَدَّثَنَا أَبُو حَازِمِ بْنُ دِينَارٍ، أَنَّ رِجَالًا أَتَوْا سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ، وَقَدِ امْتَرَوْا فِي المِنْبَرِ مِمَّ عُودُهُ، فَسَأَلُوهُ عَنْ ذَلِكَ، فَقَالَ: وَاللهِ إِنِّي لأَعْرِفُ مِمَّا هُوَ، وَلَقَدْ رَأَيْتُهُ أَوَّلَ يَوْمٍ وُضِعَ، وَأَوَّلَ يَوْمٍ جَلَسَ عَلَيْهِ رَسُولُ اللهِ - ﷺ -، أَرْسَلَ رَسُولُ اللهِ - ﷺ - إِلَى فُلَانَةَ -امْرَأَةٍ قَدْ سَمَّاهَا سَهْلٌ-: \"مُرِي غُلَامَكِ النَّجَّارَ أَنْ يَعْمَلَ لِي أَعْوَادًا أَجْلِسُ عَلَيْهِنَّ إِذَا كَلَّمْتُ النَّاسَ\". فَأَمَرَتْهُ، فَعَمِلَهَا مِنْ طَرْفَاءِ الغَابَةِ ثُمَّ جَاءَ بِهَا، فَأَرْسَلَتْ إِلَى رَسُولِ اللهِ - ﷺ -، فَأَمَرَ بِهَا فَوُضِعَتْ هَا هُنَا، ثُمَّ رَأَيْتُ رَسُولَ اللهِ - ﷺ - صَلَّى عَلَيْهَا، وَكَبَّرَ وَهْوَ عَلَيْهَا، ثُمَّ رَكَعَ وَهْوَ عَلَيْهَا، ثُمَّ نَزَلَ القَهْقَرَى فَسَجَدَ فِي أَصْلِ المِنْبَرِ، ثُمَّ عَادَ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"أَيُّهَا النَّاسُ، إِنَّمَا صَنَعْتُ هَذَا لِتَأْتَمُّوا وَلِتَعَلَّمُوا صَلَاتِي\". [انظر: ٣٧٧ - مسلم: ٥٤٤ - فتح: ٢/ ٣٩٧]\n\n٩١٨ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ: أَخْبَرَنِي يَحْيَى بْنُ سَعِيدٍ قَالَ: أَخْبَرَنِي ابْنُ أَنَسٍ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ قَال: كَانَ جِذْعٌ يَقُومُ إِلَيْهِ النَّبِيُّ - ﷺ -، فَلَمَّا وُضِعَ لَهُ المِنْبَرُ سَمِعْنَا لِلْجِذْعِ مِثْلَ أَصْوَاتِ العِشَارِ، حَتَّى نَزَلَ النَّبِيُّ - ﷺ - فَوَضَعَ يَدَهُ عَلَيْهِ. قَالَ سُلَيْمَانُ: عَنْ يَحْيَى، أَخْبَرَنِي حَفْصُ بْنُ عُبَيْدِ اللهِ بْنِ أَنَسٍ أَنَّهُ سَمِعَ جَابِرًا. [انظر: ٤٤٩ - فتح: ٢/ ٣٩٧]\n\n٩١٩ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ عَلَى المِنْبَرِ فَقَالَ: \"مَنْ جَاءَ إِلَى الجُمُعَةِ فَلْيَغْتَسِلْ\". [انظر: ٨٧٧ - مسلم: ٨٤٤ - فتح: ٢/ ٣٩٧]\n(قال أنس: خطب النبي - ﷺ - على المنبر).\nوعن أبي حَازِمِ بْنُ دِينَارٍ أَنَّ رِجَالًا أَتَوْا سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ، وَقَدِ امْتَرَوْا فِي المِنْبَرِ .. الحديث.","vol":"7","page":527},{"text":"وعن مُحَمَّدِ بنِ جَعْفَرٍ، عن يَحْيَى بْن سَعِيدٍ، أَخْبَرَنِي ابْنُ أَنَسٍ أَنَّهُ سَمِعَ جَابِرًا قَالَ: كَانَ جِذْعٌ يَقُومُ إِلَيْهِ النَّبِيُّ - ﷺ - … الحديث.\nوعن ابن عمر سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ عَلَى المِنْبَرِ فَقَالَ: \"مَنْ جَاءَ إِلَى الجُمُعَةِ فَلْيَغْتَسِلْ\".\nالشرح:\nأما حديث أنس فذكره بعد مسندًا في حنين الجذع، وغيره (^١).\nوحديث سهل سلف في باب: الصلاة في السطوح والمنبر (^٢)\nوفي إسناده: يعقوب بن عبد الرحمن القاري، بتشديد الياء المثناة تحت، من القارة، حليف بني زهرة، مدني، ولي الإسكندرية، ومات بها سنة إحدى وثمانين ومائة، اتفقا عليه (^٣).\nوسهل بن سعد مات سنة ثمان وثمانين، أو سنة إحدى وتسعين، وهو آخر من مات بالمدينة من الصحابة على قول (^٤).\n_________\n(^١) برقم (٣٥٨٣) كتاب: المناقب، باب: علامات النبوة في الإسلام عن عبيد الله بن أنس عن جابر.\n(^٢) برقم (٣٧٧) كتاب: الصلاة.\n(^٣) هو يعقوب بن عبد الرحمن بن محمد بن عبد الله بن عبيد القاريّ المدني، حليف بني زهرة. قال عباس الدُّوريّ، عن يحيى بن معين: ثقة. وذكره ابن حبان في كتاب \"الثقات\". قال أبو سعيد بن يونس توفي بالاسكندرية سنة إحدى وثمانين ومائة. روى له الجماعة سوى ابن ماجه. قال ابن حجر في التقريب: ثقة، من الثمانية، مات سنة إحدى وثمانين.\nانظر ترجمته في: \"التاريخ الكبير\" ٨/ ٣٩٨ (٣٤٧١). \"الجرح والتعديل\" ٩/ ٢١٠ (٨٧٧). \"تهذيب الكمال\" ٣٢/ ٣٤٨ (٧٠٩٥). \"تقريب التهذيب\" (٧٨٢٤).\n(^٤) انظر ترجمته في: \"معجم الصحابة\" للبغوي ٣/ ٨٧ و\"معرفة الصحابة\" لأبي نعيم ٣/ ١٣١٢ (١١٨٥) و\"الاستيعاب\" ٢/ ٢٢٤ (١٠٩٤) و\"أسد الغابة\" ٢/ ٤٧٢ (٢٢٩٣).","vol":"7","page":528},{"text":"وحديث جابر يأتي في علامات النبوة أيضًا أتم منه (^١). وسلف في: الاستعانة بالنجار والصناع من [حديث عبد الواحد بن أيمن عن أبيه] (^٢) بنحوه (^٣) وتعليق سليمان يأتي مسندًا في الباب المذكور عن يحيى عن حفص (^٤)، وذكر أبو مسعود وخلف أن سليمان هذا هو ابن بلال. قالا: وقد روى هذا الحديث عن يحيى بن حفص سليمان عن كثير العبدي، كما قال ابن بلال، ولم يذكر سماع بعضهم من بعضٍ، كذا ذكرا، والذي ذكره الدارقطني أن سليمان بن كثير رواه عن يحيى بن سعيد عن ابن المسيب عن جابر (^٥)، قال أبو مسعود: وإنما لم يسم البخاري ابن أنس؛ لأن محمد بن جعفر يقول فيه: عن يحيى عن عبيد الله بن حفص بن أنس. فقال البخاري: عن ابن أنس. ليكون أقرب إلى الصواب. كذا قال أبو مسعود.\nوقد رواه أبو نعيم من طريق البخاري وقال: عن يحيى عن عبيد الله ابن حفص بن أنس أنه سمع جابرًا، والظاهر أن الاختلاف من يحيى، فتارة يقول عن حفص بن عبيد الله، وتارة يعكس، يدل على ذلك أن الإسماعيلي رواه من طريق يعقوب بن محمد، ثنا عبد الله بن يعقوب ابن إسحاق -مولى معاوية- ثنا يحيى بن سعيد، حَدَّثَنِي عبيد الله بن حفص بن أنس.\n_________\n(^١) سيأتي برقم (٣٥٨٤) كتاب المناقب.\n(^٢) ما بين المعقوفتين كلام غير واضح بالأصل، فأثبتناه من تخريج الرواية التي أشار إليها المصنف.\n(^٣) سلف برقم (٤٤٩) كتاب: الصلاة.\n(^٤) برقم (٣٥٨٥) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٥) \"العلل\" ١٣/ ٣٥٨.","vol":"7","page":529},{"text":"قال يعقوب: وإنما هو حفص بن عبيد الله بن أنس، ولكن هكذا حَدَّثَنَا عن جابر، فقد وافق محمد بن جعفر يعقوب هذا، وكذا سويد بن سعيد. قال الدارقطني: وهو الصواب.\nقال الحميدي في \"جمعه\": ليس لابن أنس عن جابر في \"الصحيح\" إلا هذا الحديث. قال: وقد اختلف الرواة في اسمه، فقيل: حفص بن عبيد الله. وقيل عكسه (^١). وقال البخاري في \"تاريخه\": قال بعضهم: عبيد الله بن حفص. ولا يصح (^٢).\nوفي نسخة أبي ذر: حفص بن عبد الله، وصوابه عبيد الله بالتصغير.\nوحفص هذا روى له البخاري ومسلم والترمذي والنسائي وابن ماجه، روى عن جده وجابر وابن عمر وأبي هريرة.\nقال أبو حاتم: لا يثبت له السماع إلا من جده (^٣)، كذا قال، وهو في البخاري عن جابر (^٤) في علامات النبوة مصرحًا به (^٥).\nوأما حديث ابن عمر فسلف من رواية مالك عن نافع عنه (^٦)، وأخرجه مع البخاري الترمذي والنسائي (^٧).\nإذا تقرر ذلك: فالعشار في حديث جابر بكسر العين وهي: النوق\n_________\n(^١) \"الجمع بين الصحيحين\" للحميدي ٢/ ٣٦٩ - ٣٧٠ (١٦٠٣).\n(^٢) \"التاريخ الكبير\" ٢/ ٣٦٠ (٢٧٥٠).\n(^٣) وانظر تمام ترجمته في: \"تهذيب الكمال\" ٧/ ٢٥ (١٣٩٦). \"الجرح والتعديل\" ٣/ ١٧٦ (٧٥٤).\n(^٤) ورد بهامش الأصل ما نصه: وهنا أيضًا صرح أنه سمع جابرًا.\n(^٥) سيأتي برقم (٣٥٨٥) كتاب: المناقب.\n(^٦) برقم (٨٧٧) كتاب: الجمعة، باب: فضل الغسل يوم الجمعة.\n(^٧) \"سنن الترمذي\" (٤٩٢) كتاب: الجمعة، باب: ما جاء في الاغتسال يوم الجمعة، و\"سنن النسائي\" ٣/ ٩٣ كتاب: الجمعة، باب: الأمر بالغسل يوم الجمعة.","vol":"7","page":530},{"text":"الحوامل. قاله في \"المطالع\". وقال الجوهري: هي جمع عشراء وهي الناقة التي أتت عليها من يوم أرسل عليها الفحل عشرة أشهر، وزال عنها اسم المخائض ثم لا يزال ذلك اسمها حتى تضع وبعدما تضع أيضًا (^١).\nوقيل: هي النوق التي وضع بعضها وبعضها بعد لم يضع. وقال الداودي: هي التي معها أولادها.\nوقال الخطابي: هي التي قاربت الولادة، يقال: ناقة عشراء ونوق عشار، على غير قياس (^٢).\nونقل ابن التين أنه ليس في الكلام فعلاء على فعال غير نفساء وعشراء وتجمع على عشراوات ونفساوات، والصواب المذكور، مثله بأصواتها عند فراق أولادها.\nوالجذع أصل النخل، ولما وضع يده عليه سكن حسه، وجاء في رواية: \"لو لم أفعل ذلك حن إلى قيام الساعة\" (^٣).\nوذكر البخاري في هذا الباب الأحاديث الثلاثة، وهي دالة على ما بوب له، وهو الخطبة على المنبر، وهو إجماع، وسببه أنه أبلغ في الإعلام، وأعظم في الوقع؛ لأجل المشاهدة، ويستحب أن يكون على يمين المحراب مستقبل القبلة، فإن لم يكن منبر، فموضع عال،\n_________\n(^١) \"الصحاح\" ٢/ ٧٤٧.\n(^٢) \"أعلام الحديث\" ١/ ٥٨٢.\n(^٣) رواها الدارمي في \"مسنده\" ٢/ ٩٧٦ (١٦٠٤ - ١٦٠٥) كتاب: الصلاة، باب: مقام الإمام إذا خطب، وابن أبي شيبة ٦/ ٣٢٣ (٣١٧٣٧) كتاب: الفضائل، باب: ما أعطى الله تعالى محمدًا - ﷺ -، والبيهقي في \"الدلائل\" ٢/ ٥٥٨ باب: ذكر المنبر الذي اتخذ لرسول الله - ﷺ -. كلهم عن ابن عباس.","vol":"7","page":531},{"text":"وإلا فإلى خشبة للاتباع، فإنه - ﷺ - كان يخطب إلى جذع قبل اتخاذه، فلما صنع تحول إليه كما ساقه في الباب.\nويكره المنبر الكبير جدًا الذي يضيق على المصلين إذا لم يكن المسجد متسعًا، وسلف في باب: الصلاة في السطوح والمنبر، الكلام عليه، وعلى من عمله، ومن أي شيء كان فراجعه (^١). وفيه علم عظيم من أعلام نبوته، ودليل على صحة رسالته، وهو حنين الجماد، وذلك بأن الله تعالى جعل للجذع حياة حيى بها، وهذا من باب الأفضال من الرب الذي يحي الموتى بقوله: كن.\nوذكر ابن العربي في كتابه \"أنوار الفجر\"، وذكر فيه ألف معجزة لنبينا وأنها على قسمين: منها ما هو في القرآن وهو تواتر، ومنها ما نقل آحادًا، ومجموعها خرق العادة على يديه على وجه لا ينبغي إلا لنبي بتحد أو لولي تكرمة له، إن حنين الجذع اليابس وأنينه أغرب من اخضراره وإثماره، فإن الإثمار والاخضرار يكونان فيه بصفة، والحنين والأنين لا يكونان في جنسه بحال، وإنما حنت على فقد ما كانت تأنس به من الذكر، وخُصت به من الشرف والبركة.\nوفيه كلام ما لا يعرف له الكلام من الجمادات وشبهها، إذا أتانا ذلك من طريق النبوة كانت هي آية معجزة أراد الله تعالى أن يريها عباده؛ ليزدادوا إيمانا، وما جرى على مجرى الإعجاز فهو خرق العادات، وأما نحن فلا يجوز كلام الجمادات إلينا، كذا قاله ابن بطال في البيوع في باب: النجار (^٢)، ويجوز أن يقع ذلك منا على\n_________\n(^١) راجع شرح حديث (٣٧٧).\n(^٢) \"شرح ابن بطال\" ٦/ ٢٢٧.","vol":"7","page":532},{"text":"وجه الكرامة، فما كان للنبي معجزة جاز أن يكون للولي كرامة.\nوحكى ابن التين عن ابن القزاز أن فيه ردًّا على القدرية؛ لأن الصياح ضرب من الكلام، وهم لا يجيزون الكلام إلا ممن له فم ولسان. وفي \"شرح ابن بطال\": إذا كان الخليفة هو الذي يخطب فسنته أن يجلس على المنبر إذا خطب، فإن كان غيره قام إن شاء على المنبر أو شاء على الأرض (^١).\nقال مالك: ومن لا يرقى بأعلى المنبر عندنا فجلهم يقوم عن يسار المنبر ومنهم من يقوم عن يمينه، وكل واسع. وروي أن الصديق نزل بعد النبي - ﷺ - درجة من المنبر تواضعًا منه، ولم ير نفسه أهلًا لذلك الموضع، وكذلك فعل عمر، نزل بعده فكان يخطب على الأولى، وكان المنبر من ثلاث درجات.\nفرع:\nجماعة الفقهاء على أن الخطبة من شرط الجمعة لا تصح إلا بها، ومتى لم يخطب الإمام صلى أربعًا (^٢)، وشذ الحسن فقال: تجزئهم جمعتهم خطب الإمام أو لم يخطب، ذكره ابن المنذر عنه (^٣)، وذكر عبد الوهاب أنه قول أهل الظاهر (^٤)، (وحكاه ابن الماجشون عن ابن\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٠٦.\n(^٢) انظر: \"المبسوط\" ٢/ ٢٤، \"بدائع الصنائع\" ١/ ٢٦٢، \"البناية\" ٣/ ٦٢ - ٦٣، \"التفريع\" ١/ ٢٣٢١، \"الاستذكار\" ٢/ ٥٩، \"المعونة\" ١/ ١٦٠، \"الحاوي\" ٢/ ٤٣٢، \"حلية العلماء\" ٢/ ٢٣٤، \"البيان\" ٢/ ٥٦٧، \"المستوعب\" ٣/ ٢٤، \"المغني\" ٣/ ١٧١.\n(^٣) \"الأوسط\" ٤/ ٥٩.\n(^٤) \"المعونة\" ١/ ١٦٠.","vol":"7","page":533},{"text":"أبي زيد عن مالك، وشارح \"الرسالة\" عن عبد الملك) (^١)، ويرد قولهم الاتباع فيما نقله الكافة عن الكافة، ومن لا يجوز السهو عليه، ولو كانت الجمعة تجزئ بغير خطبة لبينه.\nوقد قال الفاروق: إنما قصرت الصلاة من أجل الخطبة (^٢).\nوقال سعيد بن جبير: إن الخطبة جعلت مكان الركعتين (^٣).\nفرع:\nمن شرط صحتها إسماع أربعين كاملين خلافًا لأبي حنيفة (^٤).\nتنبيهات:\nأحدها: ادعى بعضهم أن حديث سهل: \"أعوادًا أجلس عليهن\"\n_________\n(^١) هذِه العبارة فيها اضطراب:\nأولًا: هو أبو زيد، وليس ابن أبي زيد صاحب \"الرسالة\".\nثانيًا: هو أبو زيد عبد الرحمن بن يحيى بن يزيد الأندلسي، رحل إلى المشرق وأخذ بالمدينة عن ابن كنانه وابن الماجشون ومطرف، وأَلَّفَ من سؤالهم كتاب \"الثمانية\". ت ٢٥٨ هـ، لذا فلا يصح أن يروي عنه ابن الماجشون.\nقال أبو الوليد الباجي ﵀: قال ابن الماجشون في رواية أبي زيد عنه من ترك الخطبة على أي وجه تركها، فإن جمعته ماضية، ورواه عن مالك في الثمانية. \"المنتقى\" ١/ ١٩٨.\n(^٢) رواه ابن أبي شيبة ١/ ٤٦١ (٥٣٣١) كتاب: الصلوات، باب: الرجل تفوته الخطبة.\n(^٣) رواه البيهقي ٣/ ١٩٦ كتاب: الجمعة، باب: وجوب الخطبة وأنه إذا لم يخطب صلى ظهرًا أربعًا لأن بيان الجمعة أخذ من فعل النبي - ﷺ - ولم يصل الجمعة إلا الخطبة.\n(^٤) انظر \"المبسوط\" ٢/ ٢٤ - ٢٥، \"مختصر اختلاف العلماء\" ١/ ٣٣٠ - ٣٣١، \"الأم\" ١/ ١٦٩، ونقل أبو محمد في \"المعونة\" ١/ ١٦٠ أنها تصح بأقل من ذلك خلافًا للشافعي.","vol":"7","page":534},{"text":"يعارض حديث جابر: وكان جذع يقوم إليه. ولا تعارض عندي، فإن المراد بالجلوس الأول القيام. وحمل بعضهم حديث سهل في غير الجمعة؛ لوعظ أو تعليم، وحديث جابر فيها، وذكره ابن بطال وابن التين، وليس بطائل، وأيده ابن بطال أنه - ﷺ - لم يحفظ عنه أنه خطب للجمعة قط إلا قائمًا (^١).\nوقد قال بعض العلماء في قوله تعالى: ﴿وَتَرَكُوكَ قَائِمًا﴾ [الجمعة: ١١] أي: قائمًا تخطب، قال: ويؤيدها حديث ابن عمر، وقد ترجم له باب: الخطبة قائمًا كما ستعلمه (^٢).\nثانيها: قيل: إن المنبر المقام الذي ذكره الله تعالى وصنعه؛ ليراه أقصى من حضره ويسمع كلامه، ويكون ذلك سنة لأمته؛ ليسمع موعظته وليتأهب به؛ ولتكون الصلاة أول ما تفعل عليه، وذلك مستحب أن يفعل في كل جديد، وصلاته على المنبر شكرًا لله وتواضعًا. وكونها فوقه يحتمل أن يكون للارتفاع يسيرا، ولا يعلل هنا بالكبر؛ لأنه ليس من شأنه، ونزوله وصعوده احتمل للتعلم، قال ابن التين: والأشبه أن ذلك له خاصة، وجوزه بعضهم إذا كان معه بعض المأمومين. وصلى عمر بن عبد العزيز على أرفع مما عليه أصحابه، وليس للمنع وجه إذا لم يرد التكبر.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٠٧.\n(^٢) الحديث الاتي (٩٢٠).","vol":"7","page":535},{"text":"<span data-type='title' id=toc-798>٢٧ - باب الخُطْبَةِ قَائِمًا</span>\nوَقَالَ أَنَسٌ: بَيْنَا النَّبِيُّ - ﷺ - يَخْطُبُ قَائِمًا.\n\n٩٢٠ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ القَوَارِيرِيُّ قَالَ: حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ قَائِمًا، ثُمَّ يَقْعُدُ، ثُمَّ يَقُومُ، كَمَا تَفْعَلُونَ الآنَ. [٩٢٨ - مسلم: ٨٦١ - فتح: ٢/ ٤٠١]\n(وقال أنس بينا رسول الله - ﷺ - يخطب قائمًا) (^١).\nوعَنِ ابْنِ عُمَرَ كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ قَائِمًا، ثُمَّ يَقْعُدُ، ثُمَّ يَقُومُ، كَمَا تَفْعَلُونَ الآنَ.\nالشرح:\nأما تعليق أنس فأسنده في الاستسقاء كما ستعلمه في حديث: ادع الله أن يسقينا (^٢). وأما حديث ابن عمر فسيأتي قريبًا (^٣)، وأخرجه مسلم والترمذي والنسائي وابن ماجه أيضًا (^٤).\nوأما حكم الباب فالقيام للقادر شرط لصحتها، وكذا الجلوس بينهما عند الشافعي وأصحابه (^٥)، فإن عجز عنه استخلف، فإن خطب قاعدًا أو\n_________\n(^١) ورد بهامش الأصل ما نصه: تعليق أنس غير مسند هنا.\n(^٢) سيأتي برقم (١٠١٣) باب الاستسقاء في المسجد الجامع.\n(^٣) برقم (٩٢٨) كتاب: الجمعة، باب: القعدة بين الخطبتين.\n(^٤) \"صحيح مسلم\" (٨٦١) كتاب: الجمعة، باب: ذكر الخطبتين قبل الصلاة وما فيهما من الجلسة.\nو\"سنن الترمذي\" (٥٠٦) كتاب: الجمعة، باب: ما جاء في الجلوس بين الخطبتين.\nو\"سنن النسائي\" ٣/ ١٠٩ كتاب: الجمعة، باب: الفصل بين الخطبتين بالجلوس.\nو\"سنن ابن ماجه\" (١١٠٣) كتاب إقامة الصلاة والسنة فيها، باب: ما جاء في الخطبة يوم الجمعة.\n(^٥) \"الأم\" ١/ ١٧٦ - ١٧٧.","vol":"7","page":536},{"text":"مضطجعًا للعجز جاز قطعًا كالصلاة، ويصح الاقتداء به حينئذٍ، وعندنا وجه أنها تصح قاعدًا للقادر، وهو شاذ، نعم هو مذهب أبي حنيفة ومالك وأحمد كما حكاه النووي عنهم (^١)، قاسوه على الأذان، وحكى ابن بطال عن مالك، كالشافعي (^٢).\nوعن ابن القصار كأبي حنيفة، ونقل ابن التين عن القاضي أبي محمد أنه مسيء ولا يبطل (^٣) حجة الشافعي حديث الباب.\nقال ابن بطال: وهو قال على تكرار فعله في ذلك ودوامه، وأنه لم يخالف ذلك، ولا خطب جالسًا.\nوذكر ابن أبي شيبة عن طاوس قال: خطب رسول الله - ﷺ - قائمًا، وأبو بكر وعمر وعثمان قائمًا، وأول من جلس على المنبر معاوية. قال الشعبي: حين كثر شحم بطنه ولحمه (^٤).\nورواه ابن حزم عن علي أيضًا (^٥).\nقلت: وقد قال تعالى: ﴿وَتَرَكُوكَ قَائِمًا﴾ [الجمعة: ١١] وفي \"صحيح مسلم\" من حديث جابر بن سمرة أن رسول الله - ﷺ - كان يخطب قائمًا ثم يجلس ثم يقوم فيخطب قائمًا، فمن نبأك أنه كان يخطب جالسًا فقد كذب، فقد والله صليت معه أكثر من ألفي صلاة (^٦). وممن كان\n_________\n(^١) \"المجموع\" ٤/ ٣٨٣ - ٣٨٤.\n(^٢) \"شرح ابن بطال\" ٢/ ٥٠٨.\n(^٣) \"المعونة\" ١/ ١٦٥.\n(^٤) \"المصنف\" ١/ ٤٤٨ (٥١٧٩ - ٥١٨٠) كتاب: الصلوات، باب: من كان يخطب قائمًا. و١/ ٤٤٩ (٥١٩٣) كتاب: الصلوات، باب: من كان يخطب قائمًا.\nوانظر: \"شرح ابن بطال\" ٢/ ٥٠٨.\n(^٥) \"المحلى\" ٥/ ٥٨.\n(^٦) \"صحيح مسلم\" (٨٦٢) كتاب: الجمعة، باب: ذكر الخطبتين قبل وما فيهما من الجلسة.","vol":"7","page":537},{"text":"يخطب قائمًا أو أمر به عليٌّ إكمالًا للخلفاء الأربعة، والمغيرة والنعمان بن بشير وأبو هريرة وابن مسعود، وابنه أبو عبيدة وابن سيرين (^١)، ورواه جعفر بن محمد عن أبيه: كان - ﷺ - يخطب قائمًا (^٢)، وابن عباس أيضًا (^٣)، وفي \"صحيح مسلم\" أن كعب بن عجرة دخل المسجد، وعبد الرحمن بن الحكم يخطب قاعدًا فقال: انظروا إلى هذا يخطب قاعدًا، وقد قال تعالى: ﴿وَتَرَكُوكَ قَائِمًا﴾ (^٤) [الجمعة: ١١].\nومن أجاب عن أحاديث القيام والآية بأن ذلك من باب الإخبار عن حالتهم عند الانفضاض، وبأنه - ﷺ - يواظب على الفاضل مع جواز غيره عجيب، فلم ينقل أحد عنه أنه خطب قاعدًا، وفي \"المغني\": قال الهيثم بن خارجة لأحمد: كان عمر بن عبد العزيز يخطب قاعدًا فأنكره شديدًا (^٥).\nفرع:\nقد أسلفنا أن الجلوس بين الخطبتين شرط في صحتها عند الشافعي وأصحابه، وذكر الطحاوي أنه لم يشترط ذلك إلا الشافعي، وذكر عياض\n_________\n(^١) رواها عنهم ابن أبي شيبة ١/ ٤٤٨ - ٤٤٩ (٥١٨١ - ٥١٨٦ - ٥١٨٨ - ٥١٩٢) كتاب: الصلوات، باب: من كان يخطب قائمًا.\n(^٢) رواه ابن أبي شيبة ١/ ٤٤٨ (٥١٧٨) كتاب: الصلوات، باب: من كان يخطب قائمًا.\n(^٣) رواه أحمد ١/ ٢٥٦. ورواه ابن أبي شيبة ١/ ٤٤٩ (٥١٨٩). وأبو يعلى في \"مسنده\" ٤/ ٣٧٢ - ٣٧٣ (٢٤٩٠). والطبراني ١١/ ٣٩٠ (١٢٠٩١). والبزار كما في \"كشف الأستار\" (٦٤٠)، كتاب: الصلاة، باب: الجلوس بين الخطبتين. قال: لا نعلمه عن ابن عباس إلا من هذا الوجه.\n(^٤) \"صحيح مسلم\" (٨٦٤) كتاب: الجمعة، باب: في قوله تعالى: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا﴾.\n(^٥) \"المغني\" ٣/ ١٧١.","vol":"7","page":538},{"text":"عن مالك أن الجلوس بينهما شرط (^١)، وهو خلاف المشهور كما قاله ابن التين قال: ووجهه أنهما ذكران يتقدمان الصلاة، فلم يكن الجلوس بينهما شرطًا في صحتهما كالأذان والإقامة، وقد خطب المغيرة بن شعبة بحضرة الصحابة والتابعين ولم يجلس في خطبته (^٢).\nوقد حصر عثمان عن الخطبة، فتكلم ونزل ولم يجلس، ولم ينكره أحد.\nقلت: الحجة في فعله، وكان فعله الجلوس، فلو كان سنة لتركه ولو مرة.\n_________\n(^١) \"إكمال المعلم\" ٣/ ٢٥٦.\n(^٢) رواه ابن أبي شيبة ١/ ٤٤٩ (٥١٨٦) كتاب: الصلوات، باب: من كان يخطب قائمًا.\nوذكر ابن المنذر في \"الأوسط\" ٤/ ٥٨ - ٥٩.","vol":"7","page":539},{"text":"<span data-type='title' id=toc-799>٢٨ - باب يَسْتَقْبِلُ الإِمَامُ القَوْمَ وَاسْتِقْبَالِ النَّاسِ الإِمَامَ إِذَا خَطَبَ</span>.\nوَاسْتَقْبَلَ ابْنُ عُمَرَ وَأَنَسٌ الإِمَامَ.\n\n٩٢١ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ هِلَالِ بْنِ أَبِي مَيْمُونَةَ، حَدَّثَنَا عَطَاءُ بْنُ يَسَارٍ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ قَالَ: إِنَّ النَّبِيَّ - ﷺ - جَلَسَ ذَاتَ يَوْمٍ عَلَى المِنْبَرِ وَجَلَسْنَا حَوْلَهُ. [١٤٦٥، ٢٨٤٢، ٦٤٢٧ - مسلم: ١٠٥٢ - فتح: ٢/ ٤٠٢]\nوعن أَبَي سَعِيدٍ الخُدْرِيَّ أن النَّبِيَّ - ﷺ - جَلَسَ ذَاتَ يَوْمٍ عَلَى المِنْبَرِ وَجَلَسْنَا حَوْلَهُ.\nالشرح:\nأما أثر ابن عمر وأنس فأخرجهما البيهقي (^١)، وأخرج أثر أنس ابن أبي شيبة (^٢).\nوأما حديث أبي سعيد فاختصره هنا، وأخرجه في الزكاة والرقاق أيضًا (^٣)، وأخرجه مسلم والنسائي (^٤)، ووجه مطابقته للباب قوله: (وجلسنا حوله).\n_________\n(^١) \"السنن الكبرى\" ٣/ ١٩٩ كتاب: الجمعة، باب: يحول الناس وجوههم إلى الإمام ويسمعون الذكر.\n(^٢) \"المصنف\" ١/ ٤٥٣ (٥٢٣٣) الصلاة، باب: من كان يستقبل الإمام يوم الجمعة.\n(^٣) سيأتي برقم (١٤٦٥) كتاب: الزكاة، باب: الصدقة على اليتامى. وبرقم (٦٤٢٧) باب: ما يحذر من زهرة الدنيا والتنافس فيها.\n(^٤) \"صحيح مسلم\" (١٠٥٢/ ١٢٣) كتاب: الزكاة، باب: تخوف ما يخرج من زهرة الدنيا.\nو\"سنن النسائي\" ٥/ ٩٠ كتاب: الزكاة، باب: الصدقة على اليتيم.","vol":"7","page":540},{"text":"وقوله: (جلس) لعله يريد ثم قام بعد، أو كانت خطبة غير جمعة.\nويحيى المذكور في إسناده هو ابن أبي كثير، مات بعد المائة (^١)، وأخرجه الترمذي من حديث ابن مسعود، وضعفه، قال: وفي الباب عن ابن عمر ثم قال: والعمل عليه عند أهل العلم من الصحابة وغيرهم، ولا يصح في هذا الباب عن رسول الله شيء (^٢).\nوأما حكم الباب: فالسنة أن يقبل الخطيب على القوم في جميع خطبته ولا يلتفت في شيء منها، ولا يفعل ما يفعله الخطباء يمنة ويسرة في الصلاة على رسول الله - ﷺ -، فإنه لا أجل له، واتفقوا على كراهة الالتفات، وهو معدود في البدع المنكرة، ونقل الشيخ أبو حامد عن أبي حنيفة أنه يلتفت يمينًا وشمالًا في بعض الخطبة كما في الأذان.\nويستحب للقوم الإقبال بوجوههم عليه، وفيه أحاديث كثيرة؛ ولأنه مقتضى الأدب وأبلغ في الوعظ، وهو إجماع.\nوسبب ذلك أنه يخاطبهم، فلو استدبرهم قبح، وإن وقف في أخرياته واستدبروه قبح أيضًا، وإن استقبلوه واستدبروا القبلة، فاستدبار واحد واستقبال الجميع أولى من عكسه، فلو خالف الخطيب فاستدبرهم واستقبل القبلة كره، وصحت، وفيه وجه شاذ، لكن الاتباع يقويه.\nوباستقبال القوم الإمام قال به أيضًا شريح وعطاء، وأبو إسحاق عمرو بن أبي صعصعة ومالك والأوزاعي والثوري وسعيد بن عبد العزيز وابن جابر ويزيد بن أبي مريم والشافعي وأحمد إسحاق،\n_________\n(^١) ورد بهامش الأصل: ١٢٩ سنة في \"الكاشف\".\n(^٢) \"سنن الترمذي\" (٥٠٩) في الجمعة، باب: ما جاء في استقبال الإمام إذا خطب.","vol":"7","page":541},{"text":"وقبلهم طاوس ومجاهد وسالم والقاسم وزاذان، وعمر بن عبد العزيز، وقال: الواعظ قبلة، والشعبي والنضر بن أنس وإبراهيم. قال ابن المنذر: وهذا كالإجماع (^١).\nوفي \"المغني\" روي عن الحسن أنه استقبل القبلة ولم ينحرف إلى الإمام، وكان سعيد بن المسيب لا يستقبل هشام بن إسماعيل إذا خطب، فوكل به هشام الشرط يعطفه إليه. وقال الأثرم: قلت لأبي عبد الله: يكون الإمام عن يميني متباعدًا، وإذا أردت أن أنحرف إليه حولت وجهي عن القبلة. فقال: نعم تنحرف إليه (^٢).\nوفي \"المبسوط\" من كتب الحنفية: إن القوم الآن يستقبلون القبلة بوجوههم في حال الخطبة للحرج من تسوية الصفوف ولكثرة الزحام (^٣).\nفرع:\nمن فاته الخطبة لاتفوته الجمعة خلافًا لعطاء ومكحول ومجاهد وطاوس (^٤)، دليل الجمهور: الحديث السالف: \"من أدرك ركعة من الصلاة فقد أدرك الصلاة\" (^٥) وهو عام في جميع الصلوات.\n_________\n(^١) \"الأوسط\" ٤/ ٧٤ - ٧٥.\n(^٢) \"المغني\" ٣/ ١٧٢ - ١٧٣.\n(^٣) \"المبسوط\" ٢/ ٣٠.\n(^٤) روى عنهم هذِه الآثار ابن أبي شيبة ١/ ٤٦٠ (٥٣٢٥: ٥٣٢٨) كتاب: الصلوات، باب: الرجل تفوته الخطبة.\n(^٥) سلف برقم (٥٨٠). ورواه مسلم (٦٠٧) من حديث أبي هريرة وأخرجه البخاري في مواضع عدة.","vol":"7","page":542},{"text":"<span data-type='title' id=toc-800>٢٩ - باب مَنْ قَالَ فِي الخُطْبَةِ بَعْدَ الثَّنَاءِ: أَمَّا بَعْدُ</span>.\nرَوَاهُ عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٩٢٢ - وَقَالَ مَحْمُودٌ: حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ قَالَ: أَخْبَرَتْنِي فَاطِمَةُ بِنْتُ المُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ: دَخَلْتُ عَلَى عَائِشَةَ ﵂ وَالنَّاسُ يُصَلُّونَ قُلْتُ: مَا شَأْنُ النَّاسِ؟ فَأَشَارَتْ بِرَأْسِهَا إِلَى السَّمَاءِ. فَقُلْتُ: آيَةٌ؟ فَأَشَارَتْ بِرَأْسِهَا أَيْ نَعَمْ. قَالَتْ: فَأَطَالَ رَسُولُ اللهِ - ﷺ - جِدًّا حَتَّى تَجَلاَّنِي الغَشْيُ وَإِلَى جَنْبِي قِرْبَةٌ فِيهَا مَاءٌ، فَفَتَحْتُهَا فَجَعَلْتُ أَصُبُّ مِنْهَا عَلَى رَأْسِي، فَانْصَرَفَ رَسُولُ اللهِ - ﷺ - وَقَدْ تَجَلَّتِ الشَّمْسُ، فَخَطَبَ النَّاسَ، وَحَمِدَ اللهَ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: \"أَمَّا بَعْدُ\". قَالَتْ وَلَغِطَ نِسْوَةٌ مِنَ الأَنْصَارِ، فَانْكَفَأْتُ إِلَيْهِنَّ لأُسَكِّتَهُنَّ فَقُلْتُ لِعَائِشَةَ: مَا قَالَ؟ قَالَتْ: قَال: \"مَا مِنْ شَيْءٍ لَمْ أَكُنْ أُرِيتُهُ إِلَّا قَدْ رَأَيْتُهُ فِي مَقَامِي هَذَا حَتَّى الجَنَّةَ وَالنَّارَ، وَإِنَّهُ قَدْ أُوحِيَ إِلَىَّ أَنَّكُمْ تُفْتَنُونَ فِي القُبُورِ مِثْلَ -أَوْ قَرِيبَ مِنْ- فِتْنَةِ المَسِيحِ الدَّجَّالِ، يُؤْتَى أَحَدُكُمْ، فَيُقَالُ لَهُ: مَا عِلْمُكَ بِهَذَا الرَّجُلِ؟ فَأَمَّا المُؤْمِنُ -أَوْ قَالَ: المُوقِنُ. شَكَّ هِشَامٌ- فَيَقُولُ هُوَ رَسُولُ اللهِ، هُوَ مُحَمَّدٌ - ﷺ - جَاءَنَا بِالبَيِّنَاتِ وَالهُدَى فَآمَنَّا وَأَجَبْنَا وَاتَّبَعْنَا وَصَدَّقْنَا. فَيُقَالُ لَهُ: نَمْ صَالِحًا، قَدْ كُنَّا نَعْلَمُ إِنْ كُنْتَ لَتُؤْمِنُ بِهِ. وَأَمَّا المُنَافِقُ -أَوْ قَالَ: المُرْتَابُ. شَكَّ هِشَامٌ- فَيُقَالُ لَهُ: مَا عِلْمُكَ بِهَذَا الرَّجُلِ؟ فَيَقُولُ: لَا أَدْرِى، سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ\". قَالَ هِشَامٌ: فَلَقَدْ قَالَتْ لِي فَاطِمَةُ: فَأَوْعَيْتُهُ، غَيْرَ أَنَّهَا ذَكَرَتْ مَا يُغَلِّظُ عَلَيْهِ. [نظر: ٨٦ - مسلم: ٩٠٥ - فتح: ٢/ ٤٠٢]\n\n٩٢٣ - حَدَّثَنَا مُحَمَّدُ بْنُ مَعْمَرٍ قَالَ: حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ جَرِيرِ بْنِ حَازِمٍ قَالَ: سَمِعْتُ الحَسَنَ يَقُولُ حَدَّثَنَا عَمْرُو بْنُ تَغْلِبَ أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِمَالٍ أَوْ سَبْىٍ فَقَسَمَهُ، فَأَعْطَى رِجَالًا وَتَرَكَ رِجَالًا، فَبَلَغَهُ أَنَّ الَّذِينَ تَرَكَ عَتَبُوا، فَحَمِدَ اللهَ ثُمَّ أَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَوَاللهِ إِنِّي لأُعْطِي الرَّجُلَ، وَأَدَعُ الرَّجُلَ، وَالَّذِي أَدَعُ أَحَبُّ إِلَيَّ مِنَ الَّذِي أُعْطِي وَلَكِنْ أُعْطِي أَقْوَامًا لِمَا أَرَى فِي قُلُوبِهِمْ مِنَ الجَزَعِ","vol":"7","page":543},{"text":"وَالهَلَعِ، وَأَكِلُ أَقْوَامًا إِلَى مَا جَعَلَ اللهُ فِي قُلُوبِهِمْ مِنَ الغِنَى وَالخَيْرِ، فِيهِمْ عَمْرُو بْنُ تَغْلِبَ\". فَوَاللهِ مَا أُحِبُّ أَنَّ لِي بِكَلِمَةِ رَسُولِ اللهِ - ﷺ - حُمْرَ النَّعَمِ. تَابَعَهُ يُونُسُ. [٣١٤٥، ٧٥٣٥ - فتح: ٢/ ٤٠٣]\n\n٩٢٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ ذَاتَ لَيْلَةٍ مِنْ جَوْفِ اللَّيْلِ، فَصَلَّى فِي المَسْجِدِ، فَصَلَّى رِجَالٌ بِصَلَاتِهِ، فَأَصْبَحَ النَّاسُ فَتَحَدَّثُوا، فَاجْتَمَعَ أَكْثَرُ مِنْهُمْ فَصَلَّوْا مَعَهُ، فَأَصْبَحَ النَّاسُ فَتَحَدَّثُوا، فَكَثُرَ أَهْلُ المَسْجِدِ مِنَ اللَّيْلَةِ الثَّالِثَةِ، فَخَرَجَ رَسُولُ اللهِ - ﷺ - فَصَلَّوْا بِصَلَاتِهِ، فَلَمَّا كَانَتِ اللَّيْلَةُ الرَّابِعَةُ عَجَزَ المَسْجِدُ عَنْ أَهْلِهِ حَتَّى خَرَجَ لِصَلَاةِ الصُّبْحِ، فَلَمَّا قَضَى الفَجْرَ أَقْبَلَ عَلَى النَّاسِ، فَتَشَهَّدَ ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّهُ لَمْ يَخْفَ عَلَيَّ مَكَانُكُمْ، لَكِنِّي خَشِيتُ أَنْ تُفْرَضَ عَلَيْكُمْ فَتَعْجِزُوا عَنْهَا\". تَابَعَهُ يُونُسُ. [انظر: ٧٢٩ - مسلم: ٧٦١، ٧٨٢ - فتح: ٢/ ٤٠٣]\n\n٩٢٥ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَامَ عَشِيَّةً بَعْدَ الصَّلَاةِ، فَتَشَهَّدَ وَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: \"أَمَّا بَعْدُ\". تَابَعَهُ أَبُو مُعَاوِيَةَ وَأَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَبِي حُمَيْدٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَمَّا بَعْدُ\". تَابَعَهُ العَدَنِيُّ، عَنْ سُفْيَانَ فِي: \"أَمَّا بَعْدُ\". [١٥٠٠، ٢٥٩٧، ٦٦٣٦، ٦٩٧٩، ٧١٧٤، ٧١٩٧ - مسلم: ١٨٣٢ - فتح: ٢/ ٤٠٤]\n\n٩٢٦ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَلِيُّ بْنُ حُسَيْنٍ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ قَالَ: قَامَ رَسُولُ اللهِ - ﷺ -، فَسَمِعْتُهُ حِينَ تَشَهَّدَ يَقُولُ: \"أَمَّا بَعْدُ\". تَابَعَهُ الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ. [٣١١٠، ٣٧١٤، ٣٧٢٩، ٣٧٦٧، ٥٢٣٠، ٥٢٧٨ - مسلم: ٢٤٤٩ - فتح: ٢/ ٤٠٤]\n\n٩٢٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبَانَ قَالَ: حَدَّثَنَا ابْنُ الغَسِيلِ قَالَ: حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: صَعِدَ النَّبِيُّ - ﷺ - المِنْبَرَ، وَكَانَ آخِرَ مَجْلِسٍ جَلَسَهُ مُتَعَطِّفًا مِلْحَفَةً عَلَى مَنْكِبَيْهِ، قَدْ عَصَبَ رَأْسَهُ بِعِصَابَةٍ دَسِمَةٍ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ","vol":"7","page":544},{"text":"ثُمَّ قَالَ: \"أَيُّهَا النَّاسُ إِلَيَّ\". فَثَابُوا إِلَيْهِ، ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّ هَذَا الحَيَّ مِنَ الأَنْصَارِ يَقِلُّونَ، وَيَكْثُرُ النَّاسُ، فَمَنْ وَلِيَ شَيْئًا مِنْ أُمَّةِ مُحَمَّدٍ - ﷺ - فَاسْتَطَاعَ أَنْ يَضُرَّ فِيهِ أَحَدًا أَوْ يَنْفَعَ فِيهِ أَحَدًا، فَلْيَقْبَلْ مِنْ مُحْسِنِهِمْ، وَيَتَجَاوَزْ عَنْ مُسِيِّهِمْ\". [٣٦٢٨، ٣٨٠٠ - فتح: ٢/ ٤٠٤]\nثم ذكر تعليقًا عن أسماء في الكسوف فقال: وَقَالَ مَحْمُودٌ، فذكره، وفيه: ثُمَّ قَالَ: \"أَمَّا بَعْدُ\".\nثم أسند من حديث عمرو بن تغلب وعائشة وأبي حميد، والمسور\nبن مخرمة وابن عباس، وفيها كلها بعد الثناء على الله: \"أما بعد\".\nالشرح:\nأما حديث ابن عباس الأول فقد أسنده آخر الباب (^١)، وأما حديث أسماء فذكره مطولًا، ومختصرًا، وقد رواه في باب: من أجاب الفتيا بإشارة الرأس واليد من كتاب العلم عن موسى بن إسماعيل (^٢)، وفي باب: من لم ير الوضوء إلا من الغشي عن إسماعيل (^٣)، وسيأتي في الكسوف (^٤) والسهو (^٥).\nوأسماء جدة فاطمة بنت المنذر جدة أبيها، ومحمود هو ابن غيلان المروزي الحافظ، مات سنة تسع وثلاثين ومائتين.\nوأخرجه مسلم أيضًا (^٦)، وسياق البخاري هنا يؤذن أن أسماء روته\n_________\n(^١) حديث (٩٢٧).\n(^٢) سلف برقم (٨٦).\n(^٣) سلف برقم (١٨٤) كتاب: الوضوء.\n(^٤) برقم (١٠٥٣) باب: صلاة النساء مع الرجال في الكسوف.\n(^٥) وبرقم (١٢٥٣) باب: الإشارة في الصلاة.\n(^٦) \"صحيح مسلم\" (٩٠٥) كتاب: صلاة الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف من أمر الجنة والنار.","vol":"7","page":545},{"text":"عن عائشة، وهو خلاف ما ذكره في العلم والطهارة من رفعه عنها، ولعل الصواب ما هنا.\nوأما حديث عمرو بن تغلب فأخرجه في الخمس والتوحيد (^١) وهو من أفراده.\nوعمرو (بن تغلب) (^٢) صحابي خرج له البخاري والنسائي وابن ماجه.\nو(تغلب) بمثناة فوق ثم غين معجمة، قال المزي تبعًا لعبد الغني: لم يرو عنه غير الحسن البصري فيما قاله غير واحد (^٣)، ولعل المراد إذا في \"الصحيح\" وإلا فقد ذكر ابن عبد البر أن الحكم بن الأعرج روى عنه أيضًا (^٤) كما نبه عليه المزي (^٥).\nوأبو عاصم -شيخ شيخ البخاري فيه- هو النبيل، الضحاك بن مخلد.\nوأما حديث عائشة فسلف في باب: إذا كان بين الإمام وبين القوم حائط أو سترة، ويأتي في الصوم (^٦)، وقال هنا: (تابعه يونس) وهذه\n_________\n(^١) سيأتي برقم (٣١٤٥) كتاب: فرض الخمس، باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه.\nوبرقم (٧٥٣٥) كتاب التوحيد، باب: قول الله تعالى: ﴿إِنَّ الإِنْسَانَ خُلِقَ هَلُوعًا (١٩)﴾.\n(^٢) في الأصل: ربعي.\n(^٣) \"تهذيب الكمال\" ٢١/ ٥٥٣ (٤٣٣٢).\n(^٤) \"الاستيعاب\" ٣/ ٢٥٢ (١٩٢٠).\n(^٥) ورد بهامش الأصل: قد ذكر ابن أبي حاتم في \"الجرح والتعديل\" أن الحكم بن الأعرج روى عنه، ذكره شيخنا العراقي.\n(^٦) سلف برقم (٧٢٩) كتاب: الأذان. =","vol":"7","page":546},{"text":"المتابعة أخرجها مسلم، عن حرملة، عن ابن وهب، عنه (^١) وأخرجها النسائي، عن زكريا بن يحيى، عن إسحاق، عن عبد الله بن الحارث، عن يونس (^٢).\nوقوله: تابعه يونس أي: في قوله: \"أَمَّا بَعْدُ\"، كذا قاله خلف وتابعه المزي (^٣)، واعتراض شيخنا قطب الدين عليه أنه روى عن الزهري جميع الحديث فلا يختص بـ\"أما بعد\" ليس بجيد؛ لأنه موضع التبويب فلذا فسره به.\nوأما حديث أبي حميد فهو بعض من حديث ذكره البخاري في الزكاة، وترك الحيل، والاعتكاف، والنذور (^٤): استعمل رسول الله - ﷺ - رجلًا من الأزد يقال له: ابن (اللتبية) (^٥)، على الصدقة، فلما قدم\n_________\n= وسيأتي برقم (١١٢٩) باب: تحريض النبي على صلاة الليل والنوافل من غير إيجاب.\n(^١) \"صحيح مسلم\" ١٧٨ (٧٦١) كتاب: صلاة المسافرين، باب: الترغيب في قيام رمضان وهو التراويح.\n(^٢) \"سنن النسائي\" ٤/ ١٥٥ كتاب: الصيام، باب: ثواب من قام رمضان وصامه إيمانًا واحتسابًا والاختلاف على الزهري في الخبر في ذلك.\n(^٣) \"تحفة الأشراف\" ٨/ ١٤١ (١٠٧١١).\n(^٤) سيأتي برقم (١٥٠٠) كتاب: الزكاة، باب: قول الله تعالى: ﴿وَالعَامِلِينَ عَلَيْهَا﴾ وبرقم (٦٦٣٦) كتاب: الأيمان والنذور، باب: كيف كانت يمين النبي - ﷺ -.\nوبرقم (٦٩٧٩) كتاب: الحيل، باب: احتيال العامل ليهدى له، وليس فيه ذكر في الاعتكاف. ولعلها كانت بالأصل الإيمان والنذور، فتحرفت إلى الاعتكاف لتشابه الرسم، والله أعلم.\n(^٥) ورد بهامش الأصل: اللتْبيّة بضم اللام وإسكان التاء، بعدها ياء موحدة أتى من (…) الأزد بإسكان الزاي وبالدال، قال التقي: (…) ويقال فيه (…) وبفتح التاء ويقال: ابن اللتْبية بإسكان التاء وليستا بصحيحتين (…) ما قدمته يفي أنه الضبط (…).","vol":"7","page":547},{"text":"قال: هذا لكم وهذا أهدي إليَّ فقام رسول الله - ﷺ - على المنبر فقال: \"أما بعد، فإني أستعمل الرجل منكم\" أخرجه مسلم في المغازي (^١).\nثم قَالَ البخاري: تابعه أبو معاوية وأبو أسامة، عن هشام، عن أبيه، عن أبي حميد، عن النبي - ﷺ - قَالَ: \"أَمَّا بَعْدُ\" تابعه العدني عن سفيان في: \"أما بعد\".\nأما متابعة أبي معاوية- واسمه محمد بن خازم الضرير، كوفي، فأخرجها مسلم في المغازي، عن أبي كريب محمد بن العلاء، عن أبي معاوية به (^٢).\nوأما متابعة أبي أسامة فتأتي -إن شاء الله- مسندة (^٣)، وأخرجها مسلم أيضًا (^٤) واسمه حماد بن أسامة، ومتابعة سفيان -وهو ابن عيينة- فذكرها بَعْدُ عن الزهري، عن عروة، عن أبي حميد (^٥)، وأخرجها مسلم عن العدني عن هشام (^٦).\nوالعدني اسمه محمد بن يحيى احتج به مسلم (^٧).\n_________\n(^١) \"صحيح مسلم\" (١٨٣٢) كتاب: الإمارة، باب: تحريم هدايا العمال.\n(^٢) مسلم (١٨٣٢/ ٢٨) كتاب: الإمارة، باب: تحريم هدايا العمال.\n(^٣) ستأتي برقم (١٥٠٠) كتاب: الزكاة، باب: قول الله تعالى: ﴿وَالعَامِلِينَ عَلَيْهَا﴾.\n(^٤) مسلم (١٨٣٢/ ٢٧) كتاب: الإمارة، باب: تحريم هدايا العمال.\n(^٥) ستأتي برقم (٢٥٩٧) كتاب: الهبة، باب: من لم يقبل الهدية.\n(^٦) مسلم (١٨٣٢/ ٢٨) كتاب: الإمارة، باب: تحريم هدايا العمال.\n(^٧) ابن أبي عمر العدني، أبو عبد الله نزيل مكة، وقد ينسب إلى جده، وقيل: إن أبا عمر كنية أبيه يحيى، قال أبو حاتم: كان رجلًا صالحًا وكان به غفلة وكان صالحًا، ذكره ابن حبان في \"الثقات\". روى له النسائي. مات سنة ثلاث وأربعين ومائتين.\nانظر: \"التاريخ الكبير\" ١/ ٢٦٥ (٨٤٧)، و\"الجرح والتعديل\" ٨/ ١٢٤ (٥٦٠)، و\"الثقات\" ٩/ ٩٨، و\"تهذيب الكمال\" ٢٦/ ٦٣٩ (٥٦٩٢).","vol":"7","page":548},{"text":"واسم أبي حميد عبد الرحمن (^١)، وقيل: المنذر بن عمرو بن سعد بن مالك بن خالد بن ثعلبة، مات في خلافة معاوية.\nوأما حديث علي بن حسين عن المسور بن المخرمة فهو من حديث: أنه - ﷺ - خطب وقال: \"إن عليًّا خطب بنت أبي جهل، وإنما فاطمة بضعة مني\" الحديث. ويأتي في الفضائل إن شاء الله (^٢). وأخرجه مسلم أيضًا (^٣).\nوتابعه ابن سيرين، أخرجه الرهاوي من طريقه عن المسور بن مخرمة: كان رسول الله - ﷺ - إذا خطب قَالَ: \"أَمَّا بَعْدُ\".\nوالمسور هذا قدم المدينة سنة ثمان من الهجرة، فسمع وحفظ، أمه عاتكة بنت عوف، قتل أيام ابن الزبير بالمنجنيق سنة أربع وستين.\nومتابعة الزبيدي لا يحضرني من أسندها (^٤).\nوأما حديث ابن عباس فأخرجه أيضًا في علامات النبوة، وفضائل الصحابة (^٥)، وأخرجه الترمذي في \"شمائله\" (^٦).\nوابن الغسيل المذكور في إسناده هو أبو سليمان عبد الرحمن بن سليمان بن حنظلة ابن الغسيل.\n_________\n(^١) ورد بهامش الأصل ما نصه: قال الذهبي في \"التجريد\": أبو حميد اسمه عبد الرحمن بن عمرو بن سعد، وقيل: المنذر بن سعد.\n(^٢) سيأتي برقم (٣٧٢٩) باب: ذكر أصهار النبي - ﷺ -.\n(^٣) مسلم (٢٤٤٩) كتاب: \"فضائل الصحابة\" باب: فضائل فاطمة.\n(^٤) قلت: أسندها الطحاوي في \"شرح مشكل الآثار\" ١٢/ ٥١٥ (٤٩٨٩)، والطبراني في \"مسند الشاميين\" ٣/ ١٤ (١٧٠٧).\n(^٥) سيأتي برقم (٣٦٢٨) كتاب: المناقب، وبرقم (٣٨٠٠) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ -: \"اقبلوا من محسنهم\".\n(^٦) \"الشمائل\" (١١٩) باب: ما جاء في عمامة النبي - ﷺ -.","vol":"7","page":549},{"text":"قيل: عاش مائة وستين سنة، ذكره ابن التين، وقيل: إنما سمي والده بذلك؛ لأنه غسلته الملائكة يوم أحد (^١).\nإذا تقرر ذَلِكَ فالكلام على ذَلِكَ من أوجه:\nأحدها:\nهذه الأحاديث دالة لما ترجم له، وهو ذِكْرُ هذه اللفظة في الخطبة بعد الثناء، وهي من فصيح الكلام، وهو فصل بين الثناء على الله وبين ابتداء الخبر الذي يريد الخطيب إعلام الناس به، وهو فصل الخطاب الذي أوتيه داود - ﷺ -؛ لأنها فصل ما تقدم من كلام المتكلم، وقال الحسن: هي فصل القضاء، وقيل: البينة على المدعي واليمين على من أنكر (^٢). وهو المبتدئ بها على أحد الأقوال، ورواه النحاس من حديث بلال بن أبي بردة، عن أبيه، عن أبي موسى أنه - ﷺ - أول من قالها، وأنه فصل الخطاب، وكذا ذكره عبد في \"تفسيره\"، عن الشعبي، وزياد بن أمية.\nثانيها: أنه كعب بن لؤي جد سيدنا رسول الله - ﷺ -.\nثالثها: قُس بن ساعدة، قاله ابن الكلبي.\nرابعها: يعرب بن قحطان.\n_________\n(^١) قال يحيى بن معين: ثقة، ليس به بأس، صويلح، وقال أبو زرعة، والنسائي، والدارقطني: ثقة، وقال النسائي في موضع آخر: وليس بالقوى، ليس به بأس، قال ابن حجر في \"مقدمة فتح الباري\": تضعيفهم له بالنسبة إلى غيره ممن هو أثبت منه من أقرانه، وقد احتج به الجماعة سوى النسائي.\nانظر: \"تاريخ بغداد\" ١٠/ ٢٢٥ (٥٣٥٧)، و\"تهذيب الكمال\" ١٧/ ١٥٤ (٣٨٤٠)، و\"مقدمة فتح الباري\" ص ٤١٧.\n(^٢) انظر: \"تفسير الطبري\" ١٠/ ٥٦٤ - ٥٦٥ (٢٩٨١٣ - ٢٩٨٢٥).","vol":"7","page":550},{"text":"خامسها: سحبان.\nوفي ضبطها أربعة أوجه: ضم الدال وتنوينها، ونصبها وتنوينها (^١).\nوفي \"غرائب مالك\" للدارقطني بسند ضعيف: لما جاء ملك الموت إلى يعقوب - ﵇ -، قَالَ يعقوب في جملة كلام: أما بعد، فإنا أهل بيت موكل بنا البلاء .. الحديث.\nقَالَ سيبويه: معناه: مهما يكن من شيءٍ (^٢). وقال أبو إسحاق: إذا كان رجلٌ في حديثٍ وأراد أن يأتي بغيره قَالَ: أما بعد.\nوفي \"المحكم\" معناها: أما بعد دعائي لك (^٣). وفي \"الجامع\": يعني: بعد الكلام المتقدم، أو بعد ما يبلغني من الخبر. ثم حذفوا هذا وضموا على أصل ما ذكرناه، وذكر عبد القادر الرهاوي أن اثنين وثلاثين من الصحابة رووا ذَلِكَ عن النبي - ﷺ - في خطبه ومواعظه وكتبه.\nثانيها:\nمعنى: (تَجَلَّانِي الغَشْيُ): غطَّاني وغشاني، وأصله: تجللني فأبدلت إحدى اللامات ألفًا، قاله ابن الأثير، قَالَ: ويحتمل أن يكون معناه: ذهب بقوتي وصبري، من الجلاء، أو ظهر لي وبان عليَّ (^٤).\n_________\n(^١) وقد نظمها بعضهم فقال:\nجرى الخُلْفُ أما بعد من كان قائلًا … لها خمسُ أقوالٍ وداودُ أقربُ\nوكانت له فصلَ الخطابِ وبعدَه … فقُسٌ فسحبانُ فكعبٌ فَيْعُربُ\nانظر: \"حاشية الباجوري\" ١/ ٧.\n(^٢) \"الكتاب\" ٤/ ٢٣٥، ونص عبارته: وأما (أما) ففيها معنى الجزاء، كأنه يقول: عبد الله مهما يكن من شيء من أمره، فمنطلق.\n(^٣) \"المحكم\" ٢/ ٢٥.\n(^٤) انظر: \"النهاية في غريب الحديث\" ١/ ٢٩١.","vol":"7","page":551},{"text":"وقولها: (وَلَغطَ نِسْوَةٌ مِنَ الأَنْصَارِ). اللغط: الأصوات المختلفة التي لا تفهم. قَالَ ابن التين: ضبطه بعضهم بفتح الغين وبعضهم بكسرها، وهو بالفتح عند أهل اللغة.\nقولها: (وانْكَفَأُتُ). أي: ملت بوجهي ورجعت إليهن لأسكتهن.\nأي: بالإشارة، وأصله: من كفأت الإناء: إذا أملته وكببته.\nوالفتنة أصلها: الاختبار، ولا فتنة أكبر من الفتنة المذكورة. منكر -بفتح الكاف- كما قيده به ابن العربي، ونكير -وقد ثبت فيها أحاديث- أعاذنا الله منها.\nوقوله: (\"أُوحِيَ إِلَيَّ أَنَّكُمْ تُفْتَنُونَ في القبور\") أي: أتاه الملك بذلك، وفيه: بيان أنه اعلم به في ذَلِكَ الوقت.\nوقوله: (\"حَتَّى الجَنَّةَ وَالنَّارَ\") يعني: أنه رأى أمورًا عظامًا.\nوقوله: (\"من فِتْنَةِ المَسِيحِ الدَّجَّالِ\") يعني: ما يبلو به الله -﷿- الناس إذا خرج الدجال من الفتنة، فيضل الله به قومًا ويثبت المؤمنين، وقيل له: المسيح؛ لأنه يمسح الأرض، أو لأنه ممسوح العين أعورها، وقد أسلفنا ذَلِكَ مع رواية كسر الميم وتشديد السين.\nوالمنافق: الذي يظهر خلاف ما يبطن. والمرتاب: الشاك. قاله أبو الوليد المالكي (^١). وقال أبو جعفر: المنافق: المرتاب، ومعناهما متقارب في الكفر، إلا أن قوله: \"سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ\" أقرب إلى نفي المرتاب، وفي بعض الروايات أنه إذا قَالَ: لا أدري. قيل له: \"لَا دَرَيْتَ وَلَا تَلَيْتَ\" (^٢). ومعنى تليت: اتبعت.\n_________\n(^١) \"المنتقى\" ١/ ٣٣١.\n(^٢) رواه أحمد ٣/ ٣ - ٤.","vol":"7","page":552},{"text":"وقوله: (\"أَمَّا المُؤْمِنُ\") أو\"المُوقِنُ\" الأظهر كما قَالَ ابن التين أنه المؤمن؛ لقوله: \"قَدْ كُنَّا نَعْلَمُ إِنْ كنْتَ لَتُؤْمِنُ بِهِ\" ولقوله: \"فَأَجَبْنَا\" ولم يقل: فأيقنا. والنوم هنا: هو العود إلى ما كان عليه، ووصفه به وإن كان مؤمنًا لما يناله من الراحة.\nوقوله: (\"فأوعيته\") (^١) قَالَ الدمياطي في حاشية \"الصحيح\" بخطه ومنه نقلت الوجه: وعيته قَالَ تعالى: ﴿وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ﴾ [الحاقة: ١٢] يقال: وعيت العلم، وأوعيت المتاع.\nوقوله: (أُتِيَ بِمَالٍ أَوْ بسَبْىٍ). وفي بعض النسخ: أو بشيء، وهو ما في \"المستخرج\" لَأبي نعيم، وفي كتاب الإسماعيلي: أتي بمالٍ من البحرين.\nوقوله: (أَنَّ الَّذِينَ تَرَكَ). كذا بخط الدمياطي، وقال شيخنا قطب الدين: الذي في أجل روايتنا: (أن الذي ترك)، ونسخة: (أن الذين ترك).\nوقوله: (عتبوا) أي: وجدوا في أنفسهم كراهية لذلك.\nوقوله: (\"لِمَا أَرَى فِي قُلُوبِهِمْ\") هذا من نظر القلب لا من نظر العين.\nو(الجزع) ضد الصبر، وهو شدة القلق، وقيل: القول السيء.\nو(الهلع) شدة الجزع.\n_________\n(^١) ورد بهامش الأصل تعليق نصه: قال في \"المطالع\" الوعي الحفظ للشيء، ووعيت العلم وأوعيته: حفظته، وجمعته، وقال في \"الأفعال\": وعيت العلم فحفظته، ووعيت الأذن: سمعت، وأوعى المال: جمعه في الوعاء. انتهى. فهذا الذي قاله أولًا مخالف للدمياطي، وما نقله عن \"الأفعال\" موافق له وكذا قال في \"الجمهرة\" على وفاق قول الدمياطي، وبذلك الدمياطي (…) في الصحاح.","vol":"7","page":553},{"text":"وقوله: (\"مِنَ الغِنَى وَالخَيْرِ\") أي: أتركهم مع ما وهب الله لهم من غنى النفس فصبروا وتعففوا عن الطمع والشره.\nو(\"حُمْرَ النَّعَمِ\") قيل: المراد: إهداءها أو الصدقة بها فيكون أجر ذَلِكَ له، وهي كلمة تقولها العرب، وإلا فما كان يجب أن يكون له الدنيا وما فيها (^١).\nوقوله: (\"مُتَعَطِّفًا\"). أي: مترديًا، والتعطف التردي بالرداء، ويسمى الرداء عطافًا؛ لوقوعه على عطفي الرجل، وهما ناحية عنقه، ومنكب الرجل عطفه، وكذلك المعطف، ويعطف، ذكره الهروي (^٢).\nوفي \"المحكم\": والجمع: عُطف، وقيل: المعاطف: الأردية، لا واحد لها (^٣). والملحفة: بكسر الميم.\nوقوله: (قد عصب رأسه بعصابة دسمة) وفي رواية: (دسماء). ذكرها\nفي اللباس (^٤)، ضبط صاحب \"المطالع\": دسِمة بكسر السين، قيل: كانت سوداء، وكان له - ﷺ - عمامة سوداء، والعصابة: العمامة.\nومنه الحديث: أمرنا أن نمسح على العصائب (^٥). سميت بذلك؛\n_________\n(^١) في هامش الأصل: ثم بلغ في الرابع بعد الثمانين. كتبه مؤلفه.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٣/ ٢٥٧.\n(^٣) \"المحكم\" ١/ ٣٤٦.\n(^٤) علقها البخاري قبل الرواية (٥٨٠٧) كتاب: اللباس، باب: التقنع، وأسندها -فيما يأتي- برقم (٣٨٠٠) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ -: \"اقبلوا من محسنهم\". من حديث ابن عباس.\n(^٥) رواه أبو داود (١٤٦) كتاب: الطهارة، باب: المسح على العمامة، وأحمد ٥/ ٢٧٧، والطبراني في \"مسند الشاميين\" ١/ ٢٧٤ (٤٧٧)، والحاكم ١/ ١٦٩ كتاب: الطهارة، والبيهقي ١/ ٦٢ كتاب: الطهارة، باب: إيجاب المسح على الرأس، والبغوي في \"شرح السنة\" ١/ ٤٥٢ (٢٣٣ - ٢٣٤) كتاب: الطهارة، باب: المسح =","vol":"7","page":554},{"text":"لأنها تعصب الرأس. أي: تربطه، قيل: لونها لون الدسم كالزيت وشبهه، من غير أن يخالطها شيء من الدسم، وقيل: متغيرة اللون من الطيب والغالية.\nوقال أبو عبد الملك: ملونة بالصبغ، وقيل: الصفيقة، والدسمة في اللغة: الوسخة.\nوقال ابن دريد وغيره فيها سواد (^١)، وقيل: الغليظة، وليس بشيء.\nوزعم الداودي أنها على ظاهرها وأنه لما نالها من عرقه في المرض.\nوقوله: (فَثَابُوا إِلَيْهِ). أي رجعوا بعضهم إثر بعض، وقيل: أي اجتمعوا.\nوقوله: (\"إِنَّ هَذَا الحَيَّ مِنَ الأَنْصَارِ يَقِلُّونَ\") وفي رواية: \"حتى يكونوا في الناس بمنزلة الملح في الطعام\" (^٢) هو من معجزاته وإخباره عن المغيبات، فإنهم الآن فيهم قلة.\nوقوله: (\"فَمَنْ وَلِيَ شَيْئًا مِنْ أُمَّةِ مُحَمَّدٍ\") فيه: دلالة على أن الخلافة لا تكون في الأنصار؛ لأنه وصَّى بهم، ولو كانت فيهم لوصَّاهم.\nوقوله: (\"وَيَتَجَاوَزْ عَنْ مُسِيِّئهِم\") أي: في غير الحدود وحقوق الآدميين، والمراد بالحي هنا المدينة وما حولها.\n_________\n= على الخفين. من حديث ثوبان.\nقال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه بهذا اللفظ إنما اتفقا على المسح على العمامة بغير هذا اللفظ. وقال الألباني في \"صحيح أبي داود\" (١٣٤): صحيح.\n(^١) \"الجمهرة\" ٢/ ٦٤٧. (دسم).\n(^٢) ستأتي برقم (٣٦٢٨) كتاب: المناقب، باب: علامات النبوة في الإسلام.","vol":"7","page":555},{"text":"ثالثها: في فوائده:\nفيه: الخروج إلى المسجد جوف الليل.\nوفيه: صلاته النافلة جماعة.\nوفيه: الفرار من القدر إلى القدر وليس ذَلِكَ ناج من القدر.\nوفيه: أنه - ﷺ - كان إذا أراد المبالغة في الموعظة طلع المنبر فيتأسى به.\nوفيه: الخطبة بالوصية، والخطبة مما قل من الثياب، وفيه: فضيلة الأنصار.\nوفيه: قبول خبر المرأة، وخبر المرأة عن المرأة، ورواية الرجل عن المرأة، وعن امرأته.\nوفيه: استجازة أسماء سؤال المصلي، ومخاطبته باليسير الذي لا يشغله؛ لأنه مباح له الإشارة، حسبما صنعت عائشة.\nوفيه: أن حكم النساء كان عندهم.\nوفيه: الافتتان في القبر، وهو بمنزلة التكليف والعبادة، ومعناه: إظهار العمل وإعلام بالمآل؛ لأن العمل والتكليف انقطع بالموت.\nوفتنة الدجال بمعنى: التكليف والتعبد، وشبهها بها؛ لصعوبتها وعظم المحنة بها وقلة الثبات.\nوفيه: الخطبة للكسوف، وهو حجة لأبي حنيفة والشافعي (^١)، وأبعد\n_________\n(^١) وهذا فيه نظر؛ فإن مذهب الأحناف أنه ليس في الكسوف خطبة، انظر: \"الهداية\" ١/ ٢٩٥، \"بدائع الصنائع\" ١/ ٢٨٢، \"الاختيار\" ١/ ٩٦، \"تبين الحقائق\" ١/ ٢٢٩، \"البناية\" ٣/ ١٧١، \"البحر الرائق\" ٢/ ٢٩٢، \"ملتقى الأبحر\" ١/ ١٢١، \"مجمع الأنهر\" ١/ ١٣٩، \"حاشية ابن عابدين\" ٢/ ١٩٧.\nوانظر مذهب الشافعية في \"المهذب\" ١/ ٤٠٢، \"الوسيط\" ١/ ٣٤١، \"حلية العلماء\" ٢/ ٢٦٩، \"البيان\" ٢/ ٦٦٨.","vol":"7","page":556},{"text":"من قال: إنما استفتح كلامه بالحمد، وليس بخطبة والصلاة لها.\nوفيه: أخذ المصلي الماء من جانبه، وصبه إياه على رأسه؛ وقال أبو عبد الملك: قد يكون ذَلِكَ بعد فراغها.\nوفيه: انصراف الإمام إذا تجلت الشمس.\nوفيه: البداءة بالحمد والثناء.\nوفيه: ما كان - ﷺ - من الرأفة بالمؤمنين، وائتلافه إياهم بالعطاء؛ ليحبب إليهم الإيمان، ولما له في ذَلِكَ من الأجر الجزيل.\nوفيه: حلف الصادق ليؤكد.\nوفيه: خطبة المريض إذا خاف الموت.\nوفيه -كما قَالَ أبو جعفر-: لباس العصابة الدسمة، لما ينالها مما يكون بالمريض من العرق، فهذه أربع وعشرون فائدة.\nوفيه: أيضًا أن الموعظة تكون بعد الصلاة عشية.\nواختلف العلماء في الخطبة: هل هي شرط لصحة الصلاة أو ركن من أركانها أم لا؟ فعند عطاء والنخعي وقتادة وأبي حنيفة والشافعي وأحمد والثوري إسحاق وأبي ثور وأصحاب الرأي هي شرط في الجمعة لا تصح بدونها (^١).\nقَالَ ابن قدامة في \"المغني\": ولا نعلم فيه مخالفًا إلا الحسن البصري، فإنه قَالَ: تجزئهم جمعتهم (^٢) خطب الإمام أو لم يخطب؛ لأنها صلاة عيدٍ، فلم يشترط لها الخطبة كصلاة الأضحى (^٣).\n_________\n(^١) انظر: \"الأوسط\" ٤/ ٥٩ - ٦٠، \"المعونة\" ١/ ١٦٠، \"المغني\" ٣/ ١٧٠ - ١٧١.\n(^٢) كتب فوقها في الأصل: بيان جمعتهم.\n(^٣) \"المغني\" ٣/ ١٧١.","vol":"7","page":557},{"text":"قُلْتُ: وحكى ابن المنذر عن داود وعبد الملك المالكي مثل قول الحسن، قَالَ القاضي: وروي ذَلِكَ عن مالك أيضًا (^١)، وحكاه ابن حزم أيضًا عن ابن سيرين.\nقَالَ ابن حزم: وليست الخطبة فرضًا، فلو صلاها إمام دون خطبة صلاها ركعتين جهرًا ولا بد.\nوقال عطاء وطاوس ومجاهد: من لم يدرك الخطبة يوم الجمعة لم يصلها. وقد أسلفنا ذَلِكَ؛ قَالَ: وروينا من طريق عبد الرزاق، عن الأوزاعي، عن عمرو بن شعيب أن عمر بن الخطاب قَالَ: الخطبة موضع الركعتين، فمن فاتته الخطبة صلى أربعًا (^٢).\nاحتج الجمهور بالاتباع، فإنه - ﷺ - كان يخطب خطبتين. رواه جابر وابن عمر (^٣)، وقد قَالَ: \"صلوا كما رأيتموني أصلي\" (^٤)، ولأن كل خطبة قيمت مقام ركعة إذا قلنا أنها تدل على الركعتين.\nفرع: أركانها عند الشافعي خمسة: حمد لله، والصلاة على نبيه، ولم أرَ هذا في خُطَبِهَ - ﷺ - بعد الفحص، نعم رأيت في \"دلائل النبوة\" للبيهقي في باب المعراج من حديث عيسى بن ماهان، عن الربيع بن\n_________\n(^١) \"التفريع\" ١/ ٢٣٠، \"الذخيرة\" ٢/ ٣٤١، \"المنتقى\" ١/ ١٩٨.\n(^٢) \"المحلى\" ٥/ ٥٧ - ٥٨.\n(^٣) سلف برقم (٩٢٠) كتاب: الجمعة، باب: الخطبة قائمًا. من حديث ابن عمر، وحديث جابر بن سمرة رواه أحمد ٥/ ٩١ - ٩٢ بلفظ: كان رسول الله - ﷺ - يخطب خطبتين، يخطب ثم يجلس، ثم يقوم فيخطب، وكانت خطبة رسول الله - ﷺ - وصلاته قصدًا، والطبراني ٢/ ٢٢٥ (١٩٣٠)، ورواه مسلم مختصرًا (١٦٦) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة.\n(^٤) سبق برقم (٦٣١) كتاب: الأذان، باب: الأذان للمسافر، إذا كانوا جماعة، والإقامة، وكذلك بعرفة وجمع.","vol":"7","page":558},{"text":"أنس، عن أبي العالية، عن أبي هريرة، عن النبي - ﷺ - عن ربه ﷻ في جمل أوصافه التي منحها تعالى له: \"وجعلت أمتك لا تجوز عليهم خطبة حتى يشهدوا أنك عبدي ورسولي\" (^١).\nوروى فيه في باب: أول خطبة خطبها حين قدم المدينة من حديث أبي سلمة بن عبد الرحمن بن عوف قَالَ: كانت أول خطبة خطبها رسول الله - ﷺ - بالمدينة. فذكرها، وقال في آخرها: \"والسلام على رسول الله ورحمة الله وبركاته\" (^٢).\nوقراءة آية في إحداهما على الأصح والوصية بالتقوى والدعاء للمؤمنين في الثانية على الأصح، ووقع في كلام ابن التين عن الشافعي: أن يحمد الله ويسبح. ولم أر هذا في كلامه ولا كلام أحد من أصحابنا عنه فاحذره.\nوقال أبو حنيفة: إن اقتصر على ذكر الله جاز (^٣). وعن الشعبي أنه كان يخطب بأقل أو أكثر (^٤)، وفي \"قاضي خان\": التسبيحة الواحدة تجزي في قول أبي حنيفة.\nالآخر: وهو قول أبي يوسف الآخر إلا أنه يكون مسيئًا بغير عذر لترك السنة، وروى الحسن عن أبي حنيفة أنه يخطب خطبة خفيفة، يحمد الله ويثني عليه، ويتشهد ويصلى على رسوله، ويعظ الناس ويذكرهم، ويقرأ سورة (^٥).\n_________\n(^١) \"دلائل النبوة\" ٢/ ٣٩٧ - ٤٠٢ وهي قطعة من حديث طويل.\n(^٢) \"دلائل النبوة\" ٢/ ٥٢٤.\n(^٣) انظر: \"مختصر الطحاوي\" ص ٣٦، \"المبسوط\" ٢/ ٣٠، \"بدائع الصنائع\" ٢/ ٢٦٢.\n(^٤) رواه عبد الرزاق ٣/ ٢٢٢ (٥٤١٢) كتاب: الجمعة، باب: وجوب الخطبة. وفيه: ما قل أو كثر.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٤٤ - ٣٤٥.","vol":"7","page":559},{"text":"وعن مالك: إن سبح وهلل وصلى على نبيه فلا إعادة عليه، وعنه: إن سبح فقط أعاد ما لم يصل، فإن صلى أجزأ (^١)، وعنه: يسبحون واحدة، وهو قول الأوزاعي وأبي يوسف ومحمد وإسحاق وأبي ثور (^٢).\nقَالَ ابن حبيب: ولو لم يتم الأولى وتكلم بما خف من الثناء على الله وعلى نبيه أجزأ (^٣).\nوعن مالك: إن لم يخطب من الثانية ماله بال لم يجزءوا وأعادوا (^٤)، واستدل لذلك بقوله تعالى: ﴿فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ﴾ [الجمعة: ٩] ذكره مطلقًا من غير قيد فأجزأ ما يسمى ذكرا.\nقُلْتُ: الاتباع أولى، والشرط أن يكون عنده على قصد الخطبة حتى لو عطس فقال: الحمد لله، على عطاسه لا ينوب عن ذَلِكَ، وحديث الرجل الذي قَالَ: علمني عملًا أدخل به الجنة فقال: \"لئن أقصرت في الخطبة لقد أعرضت في المسألة\" (^٥). لا دلالة فيه، وكذا ما ذكره\n_________\n(^١) انظر: \"عيون المجالس\" ١/ ٤٠٨، \"الذخيرة\" ٢/ ٣٤٤.\n(^٢) وهذِه النسبة فيها نظر؛ لأنه عند أبي يوسف ومحمد لا يجزئ إلا ما يقع عليه اسم الخطبة، قال النووي ﵀ في \"المجموع\" ٤/ ٣٩٢: وقال الأوزاعي وإسحاق وأبو ثور وابن القاسم المالكي وأبو يوسف ومحمد ودواد: الواجب ما يقع عليه اسم الخطبة.\nوانظر: \"مختصر اختلاف العلماء\" ١/ ٣٤٤، \"المبسوط\" ٢/ ٣٠، \"الهداية\" ١/ ٨٩، \"الأوسط\" ٤/ ٦١، \"حلية العلماء\" ٢/ ٢٣٥.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٧٣.\n(^٤) انظر: \"المدونة الكبرى\" ١/ ١٤٥، \"عيون المجالس\" ١/ ٤٠٩، \"الذخيرة\" ٢/ ٣٤٤.\n(^٥) رواه أبو داود الطيالسي في \"مسنده\" ٢/ ١٠٤ (٧٧٥) وأحمد ٤/ ٢٩٩، والبخاري في \"الأدب المفرد\" ص ٣٧ (٦٩) باب: فضل من يصل ذا الرحم الظالم، وابن حبان في \"صحيحه\" ٢/ ٩٧ - ٩٨ (٣٧٤) كتاب: البر والإحسان، باب: ما جاء في =","vol":"7","page":560},{"text":"جماعة من المؤرخين أن عثمان أُرْتج عليه بعد قوله: الحمد لله، فاعتذر، وقال: إن أبا بكر وعمر كانا يعدان لهذا المقام مقالا، وإنكم إلى إمام فعال أحوج منكم إلى إمام قوال، وصلى بحضرة الصحابة. منكر، كما قَالَ ابن العربي (^١).\nوفي \"المبسوط\": أن الحجاج أُرْتج عليه بعد قوله: الحمد لله. فقال: يا أيها الناس قد هالني كثرة رءوسكم وإحداقكم إليَّ بأعينكم، وإني لا أجمع عليكم بين الشح والعي، إن لي نعما في بني فلان، فإذا قضيتم الصلاة فانتهبوها، ونزل وصلى، ومعه أنس بن مالك وغيره من الصحابة (^٢).\nوروي عنه أنه كتب إلى الوليد بن عبد الملك يشكو إليه الحصر في الخطبة، وقلة الشهوة للأكل، وضعف شهوة الجماع، فكتب إليه الوليد: إنك إذا خطبت انظر إلى أخريات (النساء) (^٣)، ولا تنظر إلى (ما) (^٤) يكون\n_________\n= الطاعات وثوابها، والدارقطني ٢/ ١٣٥ كتاب: الزكاة، باب: الحث على إخراج الصدقة وبيان قسمتها، قال الألباني في \"مشكاة المصابيح\" (٣٣٨٤): إسناده صحيح.\n(^١) قال ابن العربي: وحكى المؤرخون عن عثمان كذبة عظيمة أنه صعد المنبر فأُرْتج منه فقال كلامًا منه: وأنتم إلى إمام فعال أحوج منكم إلى إمام قوال. فيا لله والعقول أن أقلنا اليوم لا يرتج عليه فكيف عثمان لا سيما وأقوى أسباب الحصر في الخطبة أنه لا يدري ما يرمي السامعين ويميل قلوبهم؛ لأنه يقصد الظهور عندهم ومن كان خطبته لله فليس يحصر عن حمد وصلاة وحض على خير وتحذير من شر أي شيء كان ولم يخلق من تحصير إلا من كان له غرض غير الحق فربما أعانه عليه بالفصاحة فتنة وربما خلق له العى تعجيزًا. \"عارضة الأحوذي\" ٢/ ٢٩٦.\n(^٢) \"المبسوط\" ٢/ ٣١.\n(^٣) كذا بالأصل في \"البناية\" ٣/ ٧١: الناس.\n(^٤) كتب فوقها بالأصل: كذا.","vol":"7","page":561},{"text":"بقرب منك، وأكثر ألوان الأطعمة؛ فإنك لو أكلت من كل لون شيئًا يسيرًا اكتفيت، وأكثر السراري؛ فإن لكل واحدة لذة (^١).\nوعند أبي يوسف ومحمد: لا يجزىُ أقل من مقدار التشهد إلى قوله: عبده ورسوله (^٢).\nوفي \"ملتقى البحار\": أن يثني على الله ويصلي على نبيه ويدعو للمسلمين.\nقَالَ ابن حبيب: وتكون الثانية أقصر من الأولى، قَالَ: وكان - ﷺ - لا يدع أن يقرأ في خطبته: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا (٧٠)﴾ إلى قوله: ﴿عَظِيمًا﴾ [الأحزاب:٧٠]. وينبغي أن يقرأ في خطبته الأولى بسورة تامة من قصار المفصل قَالَ: وكان عمر بن عبد العزيز يقرأ تارة بـ ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾، وتارة بالعصر (^٣).\nوحديث عمار في \"صحيح مسلم\" أجل في (تقصير) (^٤) الخطبتين، وفيه: \"إن طول صلاة الرجل وقصر خطبته مَئِنَّةٌ من فقهه، فأطيلوا الصلاة وأقصروا الخطبة، وإن من البيان سحرًا\" (^٥).\nومعنى (مَئِنَّة): علامة، مأخوذ من أنَّ فوزنها: مفعلة، وهي فعيلة من يئن.\n_________\n(^١) ذكره صاحب \"البناية\" ٣/ ٧١ من قول السروجي.\n(^٢) انظر: \"تبيين الحقائق\" ١/ ٢٢٠.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٧٢ - ٤٧٣، \"الذخيرة\" ٢/ ٢٣٥.\n(^٤) صورتها في الأصل: (نقر) أو (تفسير).\n(^٥) مسلم (٨٦٩) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة.","vol":"7","page":562},{"text":"<span data-type='title' id=toc-801>٣٠ - باب القَعْدَةِ بَيْن الخُطْبَتَين يَوْمَ الجُمُعَةِ</span>\n٩٢٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا بِشْرُ بْنُ المُفَضَّلِ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ عَنْ عَبْدِ اللهِ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ خُطْبَتَيْنِ يَقْعُدُ بَيْنَهُمَا. [انظر: ٩٢٠ - مسلم: ٨٦١ - فتح: ٢/ ٤٠٦]\nذكر فيه حديث عمر قَالَ: كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ خُطْبَتَيْنِ يَقْعُدُ بَيْنَهُمَا.\nهذا الحديث سلف في باب: الخطبة قائمًا (^١) وشرحه واضحًا.\nوقال ابن قدامة: هي مستحبة للاتباع، وليست واجبة في قول أكثر أهل العلم؛ لأنها جلسة ليس فيها ذكر مشروع، فلم تكن واجبة (^٢)، وصرح إمام الحرمين -من أصحابنا- بأن الطمأنينة بينهما واجبة، وهو خفيف جدًّا قدر قراءة سورة الإخلاص تقريبًا (^٣)، وفي وجه شاذ أنه يكفي السكوت في حق القائم؛ لأنه فصل (^٤).\nوذكر ابن التين أن مقدارها كالجلسة بين السجدتين، وعزاه لابن القاسم، قَالَ: وجهه أنه فصل بين مشتبهين، كالجلوس بين السجدتين. وادعى ابن بطال أن حديث الباب قال على السنية؛ لأنه - ﷺ - كان يفعله، ولم يقل: لا يجزئه غيره؛ لأن عليه فرض البيان، قَالَ: ومن قَالَ بالفرض لا حجة له؛ لأنها فصل بين الذكرين واستراحة للخطيب وليست من الخطبة في شيء، والمفهوم من لسان العرب أن الخطبة اسم للكلام الذي يخطب به لا للجلوس (^٥).\n_________\n(^١) سلف برقم (٩٢٠) كتاب: الجمعة.\n(^٢) \"المغني\" ٣/ ١٧٦.\n(^٣) انظر: \"المجموع\" ٤/ ٣٨٤.\n(^٤) انظر: \"روضة الطالبين\" ٢/ ٢٧.\n(^٥) \"شرح ابن بطال\" ٢/ ٥١٢.","vol":"7","page":563},{"text":"وقال الطحاوي: ولما كان لو خطب قاعدًا جاز ولم يقع بينهما فصل فكذا إذا قام موضع القعود (^١)، وكل هذا عجيب فما ذكره لا يسلم له.\nوقال ابن التين: لا خلاف أن من شأن الخطبة أن تفصل على خطبتين، فإن ترك الثانية لانحصار أو نسيان أو حدث وصلى غيره أجزأهم، وكذلك لو لم يتم الأولى، وأتى منها مما له بال كما سلف.\nفرع: هكذا تفصل في غيره من الخطب كالاستسقاء وغيره، أما خطب الحج سواها؛ فكلها فردة إلا التي بنمرة، بقرب عرفة.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٤٥.","vol":"7","page":564},{"text":"<span data-type='title' id=toc-802>٣١ - باب الاِسْتِمَاعِ إِلَى الخُطبَةِ</span>\n٩٢٩ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي عَبْدِ اللهِ الأَغَرِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا كَانَ يَوْمُ الجُمُعَةِ، وَقَفَتِ المَلَائِكَةُ عَلَى بَابِ المَسْجِدِ يَكْتُبُونَ الأَوَّلَ فَالأَوَّلَ، وَمَثَلُ المُهَجِّرِ كَمَثَلِ الَّذِي يُهْدِى بَدَنَةً، ثُمَّ كَالَّذِي يُهْدِى بَقَرَةً، ثُمَّ كَبْشًا، ثُمَّ دَجَاجَةً، ثُمَّ بَيْضَةً، فَإِذَا خَرَجَ الإِمَامُ طَوَوْا صُحُفَهُمْ، وَيَسْتَمِعُونَ الذِّكْرَ\". [٣٢١١ - مسلم: ٨٥٠ - فتح: ٢/ ٤٠٧]\nذكر فيه حديث أبي عبد الله الأغر، عَنْ أَبِي هُرَيْرَةَ مرفوعًا: \"إِذَا كَانَ يَوْمُ الجُمُعَةِ، وَقَفَتِ المَلَائِكَةُ عَلَى بَابِ المَسْجِدِ يَكْتُبُونَ الأَوَّلَ فَالأوَّلَ، وَمَثَلُ المُهَجِّرِ كَمَثَلِ الَّذِي يُهْدِي بَدَنَةً، ثُمَّ كَالَّذِي يُهْدِي بَقَرَةً، ثُمَّ كَبْشًا، ثُمَّ دَجَاجَةً، ثُمَّ بَيْضَةً، فَإِذَا خَرَجَ الإِمَامُ طَوَوْا صُحُفَهُمْ، وَاسْتَمَعُوا الذِّكْر\".\nالشرح:\nهذا الحديث ذكره البخاري أيضًا في باب: بدء الخلق كما ستعلمه، بزيادة أبي سلمة مع الأغر (^١)، وأخرجه مسلم أيضًا (^٢).\nو(الأغر) اسمه: سلمان، جهني مولاهم القاص المدني، وأصله من أصبهان، اتفقا عليه (^٣)، وانفرد مسلم بالأغر بن سليك بن حنظلة أبو مسلم الكوفي، روى أيضًا عن أبي هريرة وغيره (^٤).\n_________\n(^١) سيأتي برقم (٣٢١١) كتاب: بدء الخلق، باب: ذكر الملائكة.\n(^٢) مسلم (٨٥٠) كتاب: الجمعة، باب: الطيب والسواك يوم الجمعة.\n(^٣) أبو عبد الله المدني، روى له الجماعة، قال محمد بن سعد: كان ثقة قليل الحديث.\nانظر: \"الطبقات الكبرى\" ٥/ ٢٨٤، و\"التاريخ الكبير\" ٤/ ١٣٧ (٢٢٣٨)، و\"الجرح والتعديل\"٤/ ٢٩٧ (١٢٩٢).\n(^٤) قال ابن سعد: لعله نسب إلى جده سليك بن حنظلة، وقال أبو حاتم: صالح الحديث.\nانظر: \"الطبقات الكبرى\" ٦/ ٢٤٣، و\"الثقات\" ٤/ ٥٣، و\"تهذيب الكمال\" ٣/ ٣١٤ (٥٤٠)","vol":"7","page":565},{"text":"وهؤلاء غير الحفظة كما نبه عليه ابن التين.\nأما فقه الباب: فالإنصات لسماع الخطبة مطلوب بالاتفاق. والجديد الصحيح من مذهب الشافعي أنه لا يحرم الكلام، ويسن الإنصات، وبه قَالَ عروة بن الزبير وسعيد بن جبير والشعبي والنخعي (^١)، والثوري وداود. والقديم أنه يحرم، وبه قَالَ مالك والأوزاعي وأبو حنيفة وأحمد (^٢).\nوقال ابن بطال (^٣): استماع الخطبة واجب وجوب سنة عند أكثر العلماء، ومنهم من جعله فريضة، وروي عن مجاهد أنه قَالَ: لا يجب الإنصات للقرآن إلا في موضعين: في الصلاة، والخطبة. ثم نقل عن أكثر العلماء أن الإنصات واجب على من سمعها ومن لم يسمعها، وأنه قول مالك (^٤).\nوقد قَالَ عثمان: للمنصت الذي لا يسمع من الأجر مثل ما للمنصت الذي يسمع (^٥). وكان عروة لا يرى بأسًا بالكلام إذا لم يسمع الخطبة، ذكره ابن المنذر (^٦).\n_________\n(^١) رواه عبد الرزاق ٣/ ٢٢٦ (٥٤٣٢ - ٥٤٣٣) كتاب: الجمعة، باب: ما يقطع الجمعة. وابن أبي شيبة ١/ ٤٥٩ (٥٣٠٩ - ٥٣١١) كتاب: الصلوات، باب: من لخص في الكلام والإمام يخطب.\nوذكره ابن المنذر في \"الأوسط\" ٤/ ٦٦ - ٦٧، والنووي في \"المجموع\" ٤/ ٣٩٥.\n(^٢) انظر: \"حلية العلماء\" ٢/ ٢٢٩، \"روضة الطالبين\" ٢/ ٢٨، \"النوادر والزيادات\" ١/ ٤٧٤، \"المعونة\" ١/ ١٦٦، \"المبسوط\" ٢/ ٢٨، \"تبيين الحقائق\" ١/ ٢٢٣، \"المغني\" ٣/ ١٩٤.\n(^٣) \"شرح ابن بطال\" ٢/ ٥١٣.\n(^٤) انظر: \"المدونة\" ١/ ١٣٩.\n(^٥) رواه عبد الرزاق ٣/ ٢١٣ (٥٣٧٣) كتاب: الجمعة، باب: ما أوجب الإنصات يوم الجمعة، وابن المنذر في \"الأوسط\" ٤/ ٦٩ - ٧٠.\n(^٦) \"الأوسط\" ٤/ ٧٠.","vol":"7","page":566},{"text":"وقال إبراهيم: إني لأقرأ حزبي إذا لم أسمع الخطبة (^١).\nوقال أحمد: لا بأس أن يذكر الله ويقرأ من لم يسمع الخطبة (^٢).\nوقال ابن عبد البر: لا خلاف نعلمه بين فقهاء الأمصار في وجوب الإنصات لها على من سمعها، واختلف فيمن لم يسمعها.\nقَالَ: وجاء في هذا المعنى خلافٌ عن بعض التابعين، فروي عن الشعبي وسعيد بن جبير والنخعي وأبي بردة أنهم كانوا يتكلمون والإمام يخطب إلا في حين قراءة القرآن في الخطبة خاصة؛ لقوله تعالى: ﴿فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾ [الأعراف: ٢٠٤].\nوفعلهم مردود عند أهل العلم، وأحسن أحوالهم أنهم لم يبلغهم الحديث في ذَلِكَ، وهو قوله: \"إذا قُلْتَ لصاحبك: أنصت\" الحديث (^٣)؛ لأنه حديث انفرد به أهل المدينة، ولا علم لمتقدمي أهل العراق به.\nوقال ابن قدامة: يجب الإنصات ويحرم الكلام على الحاضرين.\nوكره ذَلِكَ عامة أهل العلم، منهم مالك وأبو حنيفة والأوزاعي، وعن أحمد رواية أخرى: لا يحرم الكلام.\nقَالَ: وكان سعيد بن جبير وإبراهيم بن مهاجر وأبو بردة والنخعي والشعبي يتكلمون والحجاج يخطب. وقال بعضهم: إنما لم نؤمر أن ننصت لهذا (^٤).\n_________\n(^١) رواه عبد الرزاق ٣/ ٢١٣ (٥٣٧٤) كتاب: الجمعة، باب: ما أوجب الإنصات يوم الجمعة.\n(^٢) ذكره ابن المنذر في \"الأوسط\" ٤/ ٧١.\n(^٣) يأتي عن أبي هريرة برقم (٩٣٤) ورواه مسلم (٨٥١).\n(^٤) \"المغني\" ٣/ ١٩٤.","vol":"7","page":567},{"text":"واختلف العلماء في وقت الإنصات، فقال أبو حنيفة: خروج الإمام يقطع الكلام والصلاة جميعًا لقوله: \"فإذا خرج الإمام طووا صحفهم ويستمعون الذكر\" (^١).\nوقالت طائفة: لا يجب الإنصات إلا عند ابتداء الخطبة، ولا بأس بالكلام قبلها، هذا قول مالك والثوري وأبي يوسف ومحمد والأوزاعي والشافعي، حجتهم قوله - ﷺ -: \"وينصت إذا تكلم الإمام\" ذكره في باب: الإنصات يوم الجمعة والإمام يخطب بعد هذا (^٢).\nوقال صاحب \"البداية\" من الحنفية: إذا خرج الإمام يوم الجمعة.\nأي: صعد على المنبر ترك الناس الصلاة والسلام حتى يفرغ من خطبته، وعندهما: لا بأس بالكلام قبل الشروع فيها، وإذا نزل، قبل أن يكبر (^٣).\nوفي \"جوامع الفقه\" عند أبي يوسف: يباح الكلام عند جلوسه إذا سكت. وعند محمد: لا يباح (^٤). وفي \"جوامع الفقه\" أنه ينصت ولا يقرأ، ولا يصلي نفلًا، ولا يشتغل بالذكر وغيره، ويكره السلام ورده، وتشميت العاطس، والأكل والشرب.\nقَالَ: وقال الأوزاعي: إن شرب عند الخطبة بطلت جمعته. وهو قول أحمد، ذكرها ابن المنذر (^٥)، وروى محمد عن أبي يوسف أنهم يردون\n_________\n(^١) انظر: \"بدائع الصنائع\" ١/ ٢٦٤ - ٢٦٥.\n(^٢) سيأتي برقم (٩٣٤) كتاب: الجمعة، باب: الإنصات يوم الجمعة والإمام يخطب، \"مختصر اختلاف العلماء\" ١/ ٣٣٨، \"النوادر والزيادات\" ١/ ٤٧٠.\n(^٣) \"البداية\" ١/ ٩١.\n(^٤) انظر: \"تبيين الحقائق\" ١/ ٢٢٣، \"البناية\" ٣/ ٩٩.\n(^٥) انظر: \"الأوسط\" ٤/ ٧٣ - ٧٤.","vol":"7","page":568},{"text":"السلام ويشمتون، وهل يرد بعد الفراغ من الخطبة؟ عند محمد: يرده، وعند أبي يوسف: لا. والتشميت مثله، وعن أبي حنيفة: يرد في قلبه ولا يرد بلسانه (^١).\nوقال الحسن والنخعي والشعبي والحكم وحماد والثوري وأحمد وإسحاق: يرد ويشمت (^٢).\nوقال قتادة: يرد ويسمعه (^٣).\nوقال مالك: لا يشمت سرًّا ولا جهرًا، ولا يرد السلام، ولا يشرب الماء، ويسكت عن التسبيح والإشارة ولا يحصبهم (^٤).\nقَالَ: واختلف المشايخ فيما إذا لم يتكلم بلسانه، ولكنه أشار بيده، أو أومأ برأسه، أو بعينيه بنعم أو لا، أو رأى منكرًا، فمنهم من كره ذَلِكَ كفعل اللسان، والصحيح أنه لا بأس به. وفي \"الذخيرة\": ويكره الكلام في وقت الخطبة (^٥).\nومن العلماء من قَالَ: كان السكوت لازمًا في حقهم؛ لأنه - ﷺ - كان بسمعهم ما ينزل عليه من القرآن، بخلاف اليوم؛ لأنه قد يكون في القوم من هو أعلم من الإمام وأورع منه، فلا يلزمه استماع خطبة من هو دونه، ومنهم من قَالَ: مادام في الحمد والثناء على الله والوعظ للناس فعليهم\n_________\n(^١) انظر: \"المبسوط\" ٢/ ٢٨، \"مختصر اختلاف العلماء\"١/ ٣٣٩ - ٣٤٠.\n(^٢) رواه عبد الرزاق عن إبراهيم ٣/ ٢٢٧ (٥٤٣٧) كتاب: الجمعة، باب: العطاس يوم الجمعة والإمام يخطب، وابن أبي شيبة ١/ ٤٥٥ (٥٢٥٨ - ٥٢٦٠)، وذكره ابن المنذر في \"الأوسط\" ٤/ ٧٢، وانظر: \"التمهيد\" ٥/ ٥٠.\n(^٣) رواه عبد الرزاق ٣/ ٢٢٧ (٥٤٤٠) كتاب: الجمعة، باب: رد السلام في الجمعة، وذكره ابن المنذر في \"الأوسط\" ٤/ ٧٢.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٤٧٤، \"الذخيرة\" ٢/ ٣٤٧.\n(^٥) \"الذخيرة\" ٢/ ٣٤٦ - ٣٤٧.","vol":"7","page":569},{"text":"أن يستمعوا، فإذا أخذ في مدح الظلمة والدعاء لهم فليس عليهم أن يستمعوا.\nوكان الطحاوي يقول: على القوم أن ينصتوا، فإذا بلغ قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ﴾ [الأحزاب: ٥٦] فحينئذٍ يجب على القوم أن يصلوا عليه (^١). والذي عليه عامة المشايخ أن عليهم أن ينصتوا من أولها إلى آخرها.\nوقال أبو حنيفة ومحمد: إذا ذكر الله والرسول استمعوا، ولم يذكروا الله بالثناء عليه، ولم يصلوا على نبيه.\nقَالَ ابن المنذر: هذا أحب إليَّ، وهو قول الثوري. وعن أبي يوسف: يصلون عليه سرًا، وهو قول مالك وأحمد وإسحاق (^٢)، وهذا كله في حق القريب من الإمام، وقال في \"الذخيرة\": لا رواية في البعيد. وأشار محمد بن سلمة إلى السكوت (^٣)، وكان محمد هذا ونصر بن يحيى يقرءان القرآن، وهكذا رواه حماد عن إبراهيم.\nوأما دراسة الفقه وكتابته والنظر فيه، فمن الأصحاب من أباحه، وروي عن أبي يوسف (^٤). وكان الحكم بن زهير الحنفي الكبير ينظر في الفقه، وكان مولعًا بالتدريس (^٥).\nوفي \"المرغيناني\": اختلفوا في التسبيح والتهليل للنائي. أي: عن\n_________\n(^١) انظر: \"مختصر إختلاف العلماء\" ١/ ٣٣٣، \"المبسوط\" ٢/ ٢٩، \"بدائع الصنائع\" ١/ ٢٦٤.\n(^٢) \"الأوسط\" ٤/ ٨١.\n(^٣) انظر: \"بدائع الصنائع\" ١/ ٢٦٤.\n(^٤) انظر: \"البحر الرائق\" ٢/ ٢٧٢.\n(^٥) انظر: \"المبسوط\" ٢/ ٢٨، \"بدائع الصنائع\" ١/ ٢٦٤.","vol":"7","page":570},{"text":"الإمام، وأجمعوا أنه لا يتكلم بكلام الناس، وأما قراءة القرآن والذكر والفقه فقال بعضهم: الاشتغال بقراءة القرآن والذكر أفضل من الإنصات. وقال بعضهم: الإنصات أفضل (^١).\nوأما دراسة العلم فالنظر في كتبه وكتابته، فمن الأصحاب من كره ذَلِكَ، ومنهم من قَالَ: لا بأس به إذا كان لا يسمع الخطبة.\nوقال ابن قدامة: لا فرق بين البعيد والقريب، وللبعيد أن يقرأ القرآن، ويذكر الله ويصلي على نبيه، ولا يرفع صوته.\nقَالَ أحمد: لا بأس بالصلاة عليه سرًّا. قَالَ: ورخص له في القراءة والذكر عطاء وسعيد بن جبير والنخعي والشافعي، وليس له أن يرفع صوته ولا يذاكر في الفقه ولا يصلي ولا يجلس في حلقة. وذكر ابن عقيل أن له المذاكرة في الفقه، وصلاة النافلة (^٢).\nوأما تفاريع مذهب الشافعي وتحريره وفاقًا وخلافًا، فلو سردناه هنا طال وخرج عن موضوعه، وقد حررناه في \"شرح المنهاج\" وغيره فليراجع منه.\nقَالَ أبو محمد ابن حزم: وفرض على كل من حضر الجمعة -سمع الخطبة أم لم يسمع- أن لا يتكلم مدة خطبة الإمام بشيء (البتة) (^٣) إلا التسليم ورد السلام، وحمد الله إن عطس، ويشمت إن حمد، والرد على المشمت، والصلاة على رسول الله - ﷺ - إذا أمر الخطيب بالصلاة عليه، والتأمين على دعائه، وابتداء مخاطبة الإمام في\n_________\n(^١) انظر: \"التجنيس والمزيد\" ٢/ ١٨٨.\n(^٢) \"المغني\" ٣/ ١٩٦ - ١٩٧.\n(^٣) في الأصل: كلمتان غير مقروءتين، والمثبت من \"المحلى\".","vol":"7","page":571},{"text":"الحاجة، ومجاوبة الإمام فيمن ابتدأه الإمام بالكلام في أمر ما فقط، ولا يحل أن يقول أحد حينئذٍ لمن يتكلم: أنصت، ولكن يشير إليه أو يغمزه أو يحصبه.\nومن تكلم بغير ما ذكرنا ذاكرًا عالمًا بالنهي فلا جمعة له، فإن أدخل الخطيب في خطبته ما ليس من ذكر الله ولا من الدعاء المأمور به فالكلام مباح حينئذٍ، وكذلك إذا جلس بين الخطبتين وبين الخطبة وابتداء الصلاة (^١) وهذا جمود منه كعوائده.\nاستدل من قَالَ بالاستماع بقول الله تعالى: ﴿وَإِذَا قُرِئَ القُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ﴾ [الأعراف: ٢٠٤] وبهذا الحديث في استماع الملائكة الخطبة حض على الاستماع لها والإنصات.\nوفي قوله: (\"فإذا خرج الإمام طويت الصحف، واستمعوا الخطبة\")\nدلالة على أنه لا عمل إذا خرج الإمام إلا ذَلِكَ لطي الصحف فيما عداه.\nونهى عن الكلام عثمان وابن عمر (^٢).\nوقال ابن مسعود: إذا رأيته يتكلم والإمام يخطب فاقرع رأسه بالعصى (^٣)، وبالحديث الآتي -إن شاء الله-: \"فَقَدْ لَغَوْتَ\" (^٤) وبما روي عن أبيٍّ بن كعب أنه - ﷺ - قرأ يوم الجمعة ﴿تَبَارَكَ﴾ فذكرنا بأيام الله، وأبو الدرداء (^٥) يغمزني، فقال: متى أنزلت؟ فإني لم أسمعها\n_________\n(^١) \"المحلى\" ٥/ ٦١ - ٦٢.\n(^٢) رواه ابن أبي شيبة عن ابن عمر ١/ ٤٥١ (٥٢٩٧) كتاب الصلوات، باب: في الكلام إذا صعد الإمام المنبر وخطب، وابن المنذر في \"الأوسط\" ٤/ ٦٩.\n(^٣) رواه ابن المنذر في \"الأوسط\" ٤/ ٦٦.\n(^٤) حديث (٩٣٤).\n(^٥) في هامش الأصل: أبو ذر.","vol":"7","page":572},{"text":"إلا الآن، فأشار إليه أن اسكت، فلما انصرفوا قَالَ: سألتك: متى أنزلت هذه السورة؟ فلم تخبرني. قَالَ أبيٌّ: ليس لك من صلاتك اليوم إلا ما لغوت. فذهب إلى رسول الله - ﷺ - ذكر له ذَلِكَ، وأخبره بما قَالَ، فقال - ﷺ -: \"صدق أبيُّ\" رواه أحمد وابن ماجه والبيهقي، وقال: إسناده صحيحٌ (^١).\nوروى ابن أبي شيبة عن أبي هريرة نحوه (^٢)، وعن ابن عباس مرفوعًا: \"من تكلم يوم الجمعة والإمام يخطب فهو كمثل الحمار\n_________\n(^١) \"مسند أحمد\" ٥/ ١٤٣، \"سنن ابن ماجه\" (١١١١) من طريق عبد العزيز بن محمد الدراوردي، عن شريك بن عبد الله بن أبي نمر، عن عطاء بن يسار، عن أبي بن كعب، به.\nقال البوصيري في \"الزوائد\" (٣٦٧): إسناد صحيح رجاله ثقات. وقال الألباني في \"الإرواء\" ٣/ ٨٠: إسناده جيد.\nوصححه الألباني في \"صحيح ابن ماجه\" (٩١٢).\nأما البيهقي فرواه في \"السنن\" ٣/ ٢١٩ - ٢٢٠ من طريق محمد بن جعفر بن أبي كثير، عن شريك، عن عطاء، عن أبي ذر، به. فجعله من مسند أبي ذر، لا أبي. وبنحوه صححه ابن خزيمة ٣/ ١٥٤ - ١٥٥ (١٨٠٧ - ١٨٠٨)، والحاكم في \"المستدرك\" ١/ ٢٨٧ - ٢٨٨ فقال: صحيح على شرط الشيخين و٢/ ٢٢٩ - ٢٣٠ وقال: إسناده صحيح.\nوكذا صححه النووي في \"الخلاصة\" ٢/ ٨٠٤ - ٨٠٥.\nوقال البيهقي -كما ذكره المصنف- في \"المعرفة\" ٤/ ٣٧٩: إسناده صحيح.\nلكن قال الذهبي في \"التلخيص\" ١/ ٢٨٧: ما أحسب عطاء أدرك أبا ذر. وقال في \"المهذب\" ٣/ ١١٤٨ (٥١٨٧): حديث مرسل؛ فإن عطاء لم يدرك أبا ذر.\nوإلي هذا أشار الحافظ، فإنه ذكر الحديث في \"الإتحاف\" ١٤/ ١٧٣ (١٧٥٨٥) وعزاه لابن خريمة والحاكم. وقال: أظن فيه انقطاعًا.\n(^٢) \"المصنف\" ١/ ٤٥٨ (٥٢٩٥) كتاب: الصلوات، باب: في الكلام إذا صعد الإمام المنبر وخطب. ورواه أيضًا البيهقي ٣/ ٢٢٠.","vol":"7","page":573},{"text":"يحمل أسفارًا\" (^١) رواه ابن أبي خيثمة.\nوذكر ابن حزم أن ثلاثة من الصحابة يبطلون صلاة من تكلم عامدًا في الخطبة: أبيٌّ، وابن عمر، وابن مسعود. قَالَ: وبه نقول؛ وعليه إعادتها في الوقت؛ لأنه لم يصلها (^٢).\nوقالوا: لأن الخطبة بدل من الركعتين، فحرم فيهما الكلام كالصلاة.\nاستدل من قَالَ بالإباحة بالأحاديث الصحيحة المشهورة أنه - ﷺ - تكلم في خطبته يوم الجمعة مرات.\nوبحديث أنس: دخل رجل المسجد والشعبي - ﷺ - على المنبر يوم الجمعة فقال: يا رسول الله، متى الساعة؟ فأشار الناس إليه أن اسكت، فسأله ثلاث مرات، كل ذَلِكَ يشيرون إليه أن اسكت، فقال له - ﷺ -: \"ويحك، ما أعددت لها؟ \" رواه البيهقي بإسنادٍ صحيح (^٣).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٥٨ (٣٥٠٥)، وأحمد ١/ ٢٣٠، والطبراني ١٢/ ٩٠ (١٢٥٦٣)، والبزار كما في \"كشف الأستار\" (٦٤٤) من طريق ابن نمير، عن مجالد، عن الشعبي، عن ابن عباس.\nقال الحافظ ابن كثير -طيب الله ثراه- في \"إرشاد الفقيه\" ١/ ٢٠١: إسناده حسن، وإن كان قد تكلم في مجالد من قبل حفظه. وقال الحافظ في \"بلوغ المرام\" (٤٧٩): رواه أحمد بإسناد لا بأس به.\nلكن الحديث ضعفه الألباني في \"الضعيفة\" (١٧٦٠)، وفي \"ضعيف الجامع\" (٥٢٣٨)، وفي \"ضعيف الترغيب\" (٤٤٠)، وفي \"المشكاة\" (١٣٩٧)، وفي \"تمام المنة\" ص ٣٣٧ - ٣٣٨. وفي الأخير تعقيب على كلام الحافظ.\n(^٢) \"المحلى\" ٥/ ٦٣.\n(^٣) \"السنن الكبرى\" ٣/ ٢٢١ كتاب: الجمعة، باب: الإشارة بالسكوت دون التكلم.\nوصحح النووي إسناده في \"المجموع\" ٤/ ٣٩٦، وفي \"الخلاصة\" ٢/ ٨٠٦ (٢٨٤١).","vol":"7","page":574},{"text":"وعن أنس: بينما النبي - ﷺ - يخطب في يوم جمعة إذ قام أعرابي فقال: يا رسول الله، هلك المال .. الحديث أخرجاه (^١).\n_________\n(^١) سيأتي برقم (٩٣٣) كتاب: الجمعة، باب: الاستسقاء في الخطبة يوم الجمعة، ومسلم (٨٩٧) كتاب: صلاة الاستسقاء، باب: الدعاء في الاستسقاء.","vol":"7","page":575},{"text":"<span data-type='title' id=toc-803>٣٢ - باب إِذَا رَأَى الإِمَامُ رَجُلًا جَاءَ وَهوَ يَخطُبُ أَمَرَهُ أَنْ يُصَلِّيَ رَكْعَتَيْن</span>.\n٩٣٠ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: جَاءَ رَجُلٌ وَالنَّبِيُّ - ﷺ - يَخْطُبُ النَّاسَ يَوْمَ الجُمُعَةِ، فَقَالَ: \"أَصَلَّيْتَ يَا فُلَانُ؟ \". قَالَ لَا. قَالَ \"قُمْ فَارْكَعْ\". [٩٣١، ١١٦٦ - مسلم: ٨٧٥ - فتح: ٢/ ٤٠٧]\nذكر فيه حديث جابر بن عبد الله قَالَ: جَاءَ رَجُلٌ وَالنَّبِيُّ - ﷺ - يَخْطُبُ يَوْمَ الجُمُعَةِ، فَقَالَ: \"أَصَليْتَ يَا فُلَانُ؟ \". قَالَ: لَا. قَالَ: \"قُمْ فاركع ركعتين\".","vol":"7","page":576},{"text":"<span data-type='title' id=toc-804>٣٣ - باب مَنْ جَاءَ وَالإِمَامُ يَخطُبُ صَلَّى رَكعَتَين خَفِيفَتَيْنِ</span>\n٩٣١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ جَابِرًا قَالَ: دَخَلَ رَجُلٌ يَوْمَ الجُمُعَةِ وَالنَّبِيُّ - ﷺ - يَخْطُبُ، فَقَالَ: \"أَصَلَّيْتَ؟ \". قَالَ: لَا. قَالَ: \"فَصَلِّ رَكْعَتَيْنِ\". [انظر: ٩٣٠ - مسلم: ٨٧٥ - فتح: ٢/ ٤١٢]\nذكر فيه حديث جابر المذكور وليس فيه: خفيفتين.\nوأخرجه في التطوع مثنى مثنى (^١)، وأخرجه مسلم وباقي الجماعة (^٢)، وشيخ البخاري في الأول أبو النعمان، وهو محمد بن الفضل السدوسي، ولقبه عارم، تغير بأَخَرَةٍ. قَالَ البخاري: جاءنا نعيه سنة أربع وعشرين ومائتين (^٣). وروى مسلم عن جماعة عنه.\nوشيخه في الثاني: علي بن عبد الله -وهو ابن المديني- روى عن سفيان -وهو ابن عيينة- ورواه الحسن عن جابر، كما أخرجه الترمذي، ورواه ابن ماجه بنحوه، ورواه جابر عن سليك بن هدبة الغطفاني كما أفاده المنذري (^٤)، ورواه الترمذي مصححًا من حديث\n_________\n(^١) سيأتي برقم (١١٦٦) كتاب: التهجد، باب: ما جاء في التطوع مثنى مثنى.\n(^٢) مسلم (٨٧٥) كتاب: الجمعة، باب: التحية والإمام يخطب، و\"سنن أبي داود\" (١١١٥) كتاب: الصلاة، باب: إذا دخل الرجل والإمام يخطب، و\"سنن الترمذي\" (٥١٠) كتاب: الجمعة، باب: ما جاء في الركعتين إذا جاء الرجل والإمام يخطب، و\"سنن النسائي\" ٣/ ١٠٧ كتاب: الجمعة، باب: كيف الخطبة، \"سنن ابن ماجة\" (١١١٢) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء فيمن دخل المسجد والإمام يخطب.\n(^٣) انظر: \"التاريخ الكبير\" ١/ ٢٠٨ (٥٦٤).\n(^٤) انظر: \"مختصر سنن أبي داود\" ٢/ ٢٢ - ٢٣.","vol":"7","page":577},{"text":"أبي سعيد الخدري وأنه جاء في هيئة بذة (^١)، وفي رواية يحيى بن سعيد القطان: أمرته أن يصلي ركعتين وأنا أرجو أن يفطن له رجلٌ فيتصدق عليه. ورواه أبو داود من حديث أبي سفيان، عن جابر وأبي صالح، عن أبي هريرة قالا: جاء سليك .. الحديث. وفيه: \" إذا جاء أحدكم يوم الجمعة وقد خرج الإمام فليركع ركعتين\" (^٢)، وفي مسلم: \"قم فاركع ركعتين تجوز فيهما\" (^٣) وإليه إشار البخاري في الترجمة بقوله: صلى ركعتين خفيفتين.\nوفي رواية له أنه جاء والنبي - ﷺ - على المنبر، وأنه جلس قبل أن يصلي، فقال له: \"قم فاركع\" وفي رواية له: \"إذا جاء أحدكم الجمعة والإمام يخطب فليركع ركعتين وليتجوز فيهما\" (^٤).\nوفي ابن ماجه: \"أصليت ركعتين قبل أن تجيء؟ \" قَالَ: لا، قَالَ: \"فصل ركعتين وتجوز فيهما\" (^٥)\nوفي رواية للدارقطني من حديث أنس: وأمسك عن الخطبة حتى فرغ من صلاته (^٦).\n_________\n(^١) \"سنن الترمذي\" (٥١١) كتاب: الجمعة، باب: ما جاء في الركعتين إذا جاء الرجل والإمام يخطب، قال: حديث حسن صحيح، قال الألباني في \"صحيح الترمذي\": حسن صحيح.\n(^٢) \"سنن أبي داود\" (١١١٦) كتاب: الصلاة، باب: إذا دخل الرجل والإمام يخطب، قال الألباني في \"صحيح أبي داود\" (١٠٢٢): إسناده صحيح.\n(^٣) مسلم (٨٧٥/ ٥٩).\n(^٤) مسلم (٨٧٥) كتاب: الجمعة، باب: التحية والإمام يخطب.\n(^٥) \"سنن ابن ماجه\" (١١١٤) كتاب: إقامة الصلاة، باب: ما جاء فيمن دخل المسجد والإمام يخطب.\n(^٦) \"سنن الدارقطني\" ٢/ ١٥ كتاب: الجمعة، باب: في الركعتين إذا جاء الرجل والإمام يخطب.","vol":"7","page":578},{"text":"قَالَ: والصواب إرساله. وفي رواية له من حديث مجاهد عن جابر: \"اركع ركعتين ولا تعد لمثل هذا\" قَالَ: فركعهما ثم جلس (^١).\nولابن حبان في حديث أبي سعيد السالف: ثم حث الناس على الصدقة، فألقوا ثيابًا فأعطاه منها ثوبين، وأنه جاء في الجمعة الأخرى وطرح أحد ثوبيه لما أمر - ﷺ - بالصدقة. وخرجه ابن خزيمة، وصححه الحاكم على شرط الشيخين (^٢).\nوفي \"صحيح ابن حبان\" أنه أمره بأن يصلي ركعتين في ثاني جمعة وثالثها (^٣). وحديث: \"إذا صعد الإمام المنبر لا تصلوا والإمام يخطب\" واهٍ (^٤).\nوفي \"الأسرار\" من كتب الحنفية عن الشعبي عن ابن عمر مرفوعًا: \"إذا صعد إلامام المنبر فلا صلاة ولا كلام حتى يفرغ\" والصحيح من الرواية: \"إذا جاء أحدكم والإمام على المنبر فلا صلاة ولاكلام\" (^٥).\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٦ كتاب: الجمعة ومن تجب عليه، باب: في الركعتين إذا جاء الرجل والإمام يخطب.\n(^٢) \"صحيح ابن حبان\" ٦/ ٢٤٩ - ٢٠٥ (٢٥٠٣)، (٢٥٠٥) كتاب: الصلاة، باب: النوافل، و\"صحيح ابن خزيمة\" ٤/ ١١٤ (٢٤٨١) كتاب: الزكاة، باب: التغليظ في مسألة الغني الصدقة، و\"المستدرك\" ١/ ٢٨٥، وقال: صحيح على شرط مسلم وهو شاهد للحديث الذي قبله.\n(^٣) \"صحيح ابن حبان\" ٦/ ٢٤٩ (٢٥٠٣) كتاب: الصلاة، باب: النوافل.\n(^٤) قال ابن حجر في \"الدراية في تخريج أحاديث الهداية\" ١/ ٢١٦ - ٢١٧: أخرجه أبو سعيد الماليني فيما ذكره عبد الحق، وإسناده واه.\n(^٥) ذكره الهيثمي في \"مجمع الزوائد\" ٢/ ١٨٤ من حديث ابن عمر وقال: رواه الطبراني في \"الكبير\" وفيه أيوب بن نهيك، وهو متروك ضعفه جماعة، وذكره ابن حبان في \"الثقات\" وقال: يخطئ.","vol":"7","page":579},{"text":"وحديث ابن عمر يرفعه: \"من دخل المسجد يوم الجمعة فصلى أربع ركعات قرأ في كل ركعة الفاتحة وخمسين مرة ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ فذلك مائة مرة لم يمت حتى يرى مقعده من الجنة أو يرى له\" ذكره الدارقطني في \"غرائبه\" وضعفه.\nإذا تقرر ذَلِكَ، فاختلف العلماء فيمن دخل يوم الجمعة والإمام يخطب.\nومذهبنا أنه يستحب له أن يصلي ركعتين تحية المسجد ويخففهما، ويكره له تركها، وبه قَالَ الحسن البصري ومكحول وعبد الله بن يزيد وابن عيينة وأبو ثور والحميدي وأحمد وإسحاق وابن المنذر وداود وآخرون (^١).\nقَالَ الترمذي: العمل على هذا عند بعض أهل العلم، وبه يقول الشافعي وأحمد وإسحاق، وقال بعضهم: إذا دخل والإمام يخطب فإنه يجلس ولا يصلي، وهو قول سفيان الثوري وأهل الكوفة، والقول الأول أصح (^٢)، وذكر ابن عبد البر أن الطبري قَالَ كذلك -يعني: بالصلاة (^٣) - ورواه ابن العربي عن محمد بن الحسن عن مالك (^٤).\nوقال عطاء بن أبي رباح وشريح وعروة وابن سيرين والنخعي وقتادة\n_________\n(^١) روى بعض هذِه الآثار ابن شيبة ١/ ٤٤٧ (٥١٦٢، ٥١٦٤، ٥١٦٥) كتاب: الصلاة، باب: في الرجل يحيى يوم الجمعة والإمام، وانظر: \"المجموع\" ٤/ ٤٢٩، \"المحلى\" ٥/ ٦٨.\n(^٢) \"سنن الترمذي\" عقب الرواية (٥١١) كتاب: الجمعة، باب: ما جاء في الركعتين إذا جاء الرجل والإمام يخطب.\n(^٣) \"الاستذكار\" ٢/ ٢٥.\n(^٤) \"عارضة الأحوذي\" ٢/ ٢٩٩.","vol":"7","page":580},{"text":"ومالك والليث والثوري والشعبي وأبو حنيفة وسعيد بن عبد العزيز: لا يصلي شيئًا (^١).\nوقال أبو مجلز: هو غير بين الصلاة وتركها جمعًا بين الأحاديث (^٢).\nوقال الأوزاعي: إن كان صلاهما في بيته جلس، وإلا ركعهما والإمام يخطب عملًا بالرواية السالفة: \"أصليت قبل أن تجيء؟ \" (^٣)\nواحتج من يرى الصلاة بحديث سليك هذا، وبعموم: \"إذا دخل أحدكم المسجد فليركع ركعتين\" (^٤) أو بغيره من الأحاديث السالفة، وحمله على غير هذه الحالة بعيد.\nقَالَ ابن حزم: ولولا البرهان (بأن) (^٥) لا فرض غير الخمس، لكانت هاتان فرضًا، ولكنهما في غاية التأكيد، ولا شيء من السنن أوكد منهما؛ لتردد أمره - ﷺ - (^٦) بهما.\nاحتج من منع -ونقل ابن بطال أنه قول جمهور أهل العلم (^٧)، وذكره ابن أبي شيبة عن عمر وعثمان وعليٍّ وابن عباس (^٨) - بقول ابن شهاب:\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٣٧، \"عيون المجالس\" ١/ ٤١٦، \"الأوسط\" ٤/ ٩٥.\n(^٢) رواه ابن أبي شيبة ١/ ٤٤٧ (٥١٦٦).\n(^٣) انظر: \"الأوسط\" ٤/ ٩٥.\n(^٤) سبق برقم (٤٤٤) كتاب: الصلاة، باب: إذا دخل أحدكم المسجد فليركع ركعتين.\n(^٥) كذا في الأصل، وفي \"المحلى\": ولولا البرهان الذي قد ذكرنا من قبل بأن لا فرض إلا الخمس.\n(^٦) \"المحلى\" ٥/ ٦٩.\n(^٧) \"شرح ابن بطال\" ٢/ ٥١٤.\n(^٨) \"المصنف\" ١/ ٤٤٧ - ٤٤٨ (٥١٦٧)، (٥١٧٣)، (٥١٧٥) كتاب: الصلوات، باب من كان يقول: إذا خطب الإمام فلا تصل، وانظر: \"شرح ابن بطال\" ٢/ ٥١٤ - ٥١٥.","vol":"7","page":581},{"text":"خروج الإمام يقطع الصلاة، وكلامه يقطع الكلام (^١). وروي عن ثعلبة بن أبي مالك القرظي أنهم كانوا في زمن عمر بن الخطاب يصلون يوم الجمعة حتى يخرج عمر، أنصتنا فلم يتكلم منا أحد (^٢).\nوفي \"الإكمال\" لعياض أن أبا بكر وعمر وعثمان كانوا يمنعون من الصلاة عند الخطبة (^٣)، وقال ابن بزيزة: هو مروي عن الخلفاء الثلاثة: عمر وعثمان وعلي، وفي كتاب \"اللباب\" روى علي بن عاصم عن خالد الحذاء أن أبا قلابة جاء يوم الجمعة والإمام يخطب فجلس ولم يصل، وروي عن عقبة بن عامر: الصلاة والإمام على المنبر معصية (^٤).\nواحتج أيضًا بالحديث الذي فيه أن رجلًا جاء يتخطى رقاب الناس، فقال له: \"اجلس فقد آذيت\" فأمره بالجلوس، وقيل دون الصلاة (^٥).\n_________\n(^١) رواه مالك في \"الموطأ\" ١/ ١٧٠ (٤٤٠) كتاب: الجمعة، باب: في الإنصات يوم الجمعة.\n(^٢) رواه مالك في \"الموطأ\" ١/ ١٧٠ (٤٣٩) كتاب: الجمعة، باب: في الإنصات يوم الجمعة، وابن أبي شيبة ١/ ٤٤٨ (٥١٧٣)، و١/ ٤٥٨ (٥٢٩٦) كتاب: الصلوات، باب: في الكلام إذا صعد الإمام المنبر وخطب.\n(^٣) \"إكمال المعلم\" ٣/ ٢٧٨، وفيه: عمر وعثمان وعلي، وليس فيها أبو بكر.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٣٧٠.\n(^٥) رواه أبو داود (١١١٨) كتاب: الصلاة، باب: تخطي رقاب الناس يوم الجمعة، السائي ٣/ ١٠٣ كتاب: الجمعة، باب: النهي عن تخطي رقاب الناس والإمام على المنبر يوم الجمعة، وأحمد ٤/ ١٨٨، ١٩٠، ابن الجارود في \"المنتقى\" ١/ ٢٥٦ (٢٩٤) كتاب: الصلاة، باب: الجمعة، وابن خزيمة في \"صحيحه\" ٣/ ١٥٦ (١٨١١) كتاب: الجمعة، باب: النهي عن تخطي الناس يوم الجمعة والإمام يخطب وإباحة زجر الإمام عن ذلك في خطبته، والطحاوي في \"معاني الآثار\" ١/ ٣٦٦، وابن حبان في \"صحيحه\" ٧/ ٢٩ - ٣٠ (٢٧٩٠) كتاب: الصلاة، باب: صلاة الجمعة. =","vol":"7","page":582},{"text":"وذكر سَنَدٌ في كتاب \"الطراز\": وترك الخطباء الركوع إذا خرجوا لحاجة الخطبة، ولم ينقل عن الشارع أنه ركع قبلها في المسجد، فكذا الحاجة للاستماع والإنصات.\nوقال ابن العربي: الصلاة حين ذاك حرام من ثلاثة أوجه: الآية، فكيف يترك الفرض الذي شرع الإمام فيه إذا دخل عليه فيه، ويشتغل بغير فرض، وصح عنه - ﷺ - أنه قَالَ: \"إذا قُلْتَ لصاحبك: أنصت فقد لغوت\" (^١)، فإذا كان الأمر بالمعروف والنهي عن المنكر -الأصلان المفروضان الركنان في الملة- يحرمان حال الخطبة، فالنفل أولى بالتحريم، ولو دخل والإمام في صلاة لم يركع، والخطبة صلاة؛ إذ يحرم فيها من الكلام والعمل ما يحرم في الصلاة.\nقَالَ: وأما حديث سليك فلا يعترض على هذه الأصول من أربعة أوجه:\nأولها: فلأنه خبرُ واحدٍ (تعارضه) (^٢) أخبار أقوى منه، وأصول من القرآن والشريعة فوجب تركه.\nثانيها: يحتمل أنه كان في وقت كان الكلام مباحًا في الصلاة؛ لأنا لا نعلم تاريخه، فكان مباحًا في الخطبة، فلما حرم بالخطبة الأمر\n_________\n= والحاكم في \"المستدرك\" ١/ ٢٨٨ كتاب: الجمعة. قال: هذا حديث صحيح على شرط مسلم ولم يخرجه، ووافقه الذهبي، والبيهقي ٣/ ٢٣١ كتاب: الجمعة، باب: لا يتخطى رقاب الناس من حديث عبد الله بن بسر.\nقال الألباني في \"صحيح أبي داود\" (١٠٢٤): صحيح على شرط مسلم وقد تقدم تخريج هذا الحديث بأفضل من ذلك.\n(^١) سيأتي برقم (٩٣٤) كتاب: الجمعة، باب: الإنصات يوم الجمعة والإمام يخطب.\n(^٢) في الأصل: (فلا تعارضه)، وفي \"العارضة\" (فلا) غير مثبتة، والسياق يقتضي حذفها.","vol":"7","page":583},{"text":"بالمعروف والنهي عن المنكر الذي هو آكد فرضية من الاستماع فأولى أن يحرم ما ليس بفرض.\nالثالث: أن الشارع كلم سليكا وقال له: \"قم فصل\" فلما كلمه وأمره سقط عنه فرض الاستماع، إذ لم يكن هنالك قولٌ ذَلِكَ الوقت (إلا) (^١) منه - ﷺ - إلا مخاطبته له وسؤاله وأمره.\nالرابع: أن سليكا كان ذا بذاذة وفقر، فأراد - ﷺ - أن يشهره؛ ليُرى حاله (^٢).\nوكذا سلف في رواية، وكذا قَالَ الداودي: إنما فعل ذَلِكَ به ليُتَصَدَّقَ عليه، قَالَ: وفي الحديث أنهم كسوه ثوبين فأمر - ﷺ - بالصدقة، فقام الرجل فألقى أحد الثوبين، فنهاه وأمره بإمساكه.\nوهذا من الأمور التي يفعلها الإمام في الخطبة؛ ورده ابن التين بالحديث، ولو كان كما ذكره لما سأله: \"هل صليت؟ \".\nوقال الطحاوي: يجوز أنه لما أمره قطع خطبته ثم استأنف، ويجوز أن يكون بني عليها. قَالَ: ومن الدليل على أن ذَلِكَ كان وقت إباحة الكلام في خطبته أنه ذكر في حديث أبي سعيد الخدري، فذكر ما سلف، قَالَ: ولا نعلم خلافًا أن مثل هذا الكلام محظور في الخطبة لأمره فيها بالإنصات (^٣).\nوعند ابن بزيزة: رأى بعض المالكية أن قصة سليك قضية عين (^٤)، وأراد - ﷺ - أن يراه الناس فيتصدقوا عليه.\n_________\n(^١) كذا بالأصل وهي زيادة ليست من كلام ابن العربي.\n(^٢) \"عارضة الأحوذي\" ٢/ ٢٩٩ - ٣٠٢.\n(^٣) \"شرح معاني الآثار\" ١/ ٣٦٦.\n(^٤) انظر: \"الذخيرة\" ٢/ ٣٤٦.","vol":"7","page":584},{"text":"قَالَ: وقد قيل: إنَّ ترك الركوع سنة ماضية، وعمل مستفيض في زمن الخلفاء، واستدلوا أيضًا بحديث أبي سعيد الخدري مرفوعًا: \"لا تصلوا والإمام يخطب\" (^١) قَالَ: وذكر الدارقطني أنه - ﷺ - قَالَ لسليك: \"اركع ركعتين ولا تعد لمثل هذا\" (^٢) وقد سلف مع رواية الإمساك أيضًا، واستدلوا أيضًا بواقعة عثمان حين دخل وعمر يخطب، وإنكار عمر عليه في ترك الغسل فقط (^٣)، ولم ينقل أمره بالركعتين، ولا نقل أنه\n_________\n(^١) هذا الحديث لم أقف عليه بهذا اللفظ مرفوعًا للنبي - ﷺ - من طريق أبي سعيد الخدري، وما وقفت عليه مرفوعًا للنبي - ﷺ - من طريق أبي سعيد الخدري مخالف لذلك ولفظه: أن رجلًا دخل المسجد يوم الجمعة ورسول الله - ﷺ -، يخطب فقال: \"صل ركعتين\" ثم جاء الجمعة اثانية، والنبي - ﷺ - يخطب فقال: \"صل ركعتين\" الحديث وهذا اللفظ للنسائي رواه أبو داود (١٦٧٥) كتاب: الزكاة، باب: الرجل يخرج من ماله. والترمذي (٥١١) كتاب: الجمعة، باب: ما جاء في الركعتين، وقال: حديث أبي سعيد الخدري حديث حسن صحيح؛ والنسائي ٥/ ٦٣، كتاب: الزكاة، باب: إذا تصدق وهو محتاج إليه هل يرد عليه.\nوابن ماجه (١١١٣) كتاب: إقامة الصلاة، باب: ما جاء فيمن دخل المسجد والإمام يخطب، وأحمد ٣/ ٢٥، وأبو يعلى ٢/ ٢٧٩ (٩٩٤)، وابن خزيمة ٣/ ١٥ (٧٩٩) كتاب: الجمعة، باب: أمر الإمام الناس في خطبة يوم الجمعة بالصدقة، إذا رأى حاجة وفقرًا، والبيهقي في \"الكبرى\" ٣/ ١٩٤ (٥٦٩٣) كتاب: الجمعة، باب: من دخل المسجد يوم الجمعة والإمام على المنبر ولم يركع ركع ركعتين. أما هذا اللفظ فقد عزاه الزيلعي في \"نصب الراية\" ٢/ ٢٠٤ لأبي سعيد الماليني في كتابه عن محمد بن أبي مطيع عن أبيه عن محمد بن جابر عن أبي إسحاق عن الحارث عن علي.\nقال ابن القطان: وأبو سعيد الماليني اسمه: أحمد بن محمد وهو الذي روى عن ابن عدي كتابه \"الكامل\". اهـ\n(^٢) \"سنن الدارقطني\" ٢/ ١٦ كتاب: الجمعة، ومن تجب عليه، باب: في الركعتين إذا جاء الرجل والإمام يخطب.\n(^٣) سلفت برقم (٨٨٢) كتاب: الجمعة، باب: فضل الجمعة.","vol":"7","page":585},{"text":"صلاهما، وأجابوا عن حديث سليك بأنه لا دلالة فيه؛ لأن عندهم فوات التحية بالجلوس، خلافًا لأبي حنيفة.\nوفي \"المدونة\" أن الإمام إذا دخل قبل أن يحرم المتنفل يجلس لقربه، وخوف الفوت (^١). وفي \"المختصر\": الصلاة جائزة إلى أن يجلس على المنبر، وإن دخل بعد جلوسه والمؤذن يؤذن جلس، فإن أحرم ساهيًا أو جاهلًا، ففي الإتمام قولان عن مالك (^٢).\nوفي الحديث حجة لمن أجاز للخطيب يوم الجمعة أن يتكلم في خطبته بما عرض له من كلام من غير جنس الخطبة ما فيه نفع للناس وتعليم لهم، وقد روي عن علي ذَلِكَ حين تخطى الأشعث بن قيس رقاب الناس، ذكره الطبري.\nوفي \"المدونة\": جائز أن يتكلم الإمام في خطبته لأمرٍ أو نهيٍ ولا يكون لاغيًا، ومن كلمه الإمام فرد عليه لم يكن لاغيًا (^٣) (^٤).\n_________\n(^١) \"المدونة الكبرى\" ١/ ١٣٨.\n(^٢) انظر: \"الذخيرة\" ٢/ ٣٤٦، \"النوادر والزيادات\" ١/ ٤٧٠.\n(^٣) \"المدونة الكبرى\" ١/ ١٤٠.\n(^٤) ورد بهامش الأصل: بلغ في الخامس بعد الثمانين، كتبه مؤلفه غفر الله له.\nوبعده تعليق على سماع وهو: من أوله إلى هنا سمع الإمام عز الدين الحاضري. اهـ\nوبعده تعليق آخر: آخر ٤ من ٤ من تجزئة المصنف.","vol":"7","page":586},{"text":"<span data-type='title' id=toc-805>٣٤ - باب رَفْعِ اليَدَيْنِ فِي الخُطْبَةِ</span>\n٩٣٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَبْدِ العَزِيزِ، عَنْ أَنَسٍ. وَعَنْ يُونُسَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: بَيْنَمَا النَّبِيُّ - ﷺ - يَخْطُبُ يَوْمَ الجُمُعَةِ إِذْ قَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَ الكُرَاعُ، وَهَلَكَ الشَّاءُ، فَادْعُ اللهَ أَنْ يَسْقِيَنَا. فَمَدَّ يَدَيْهِ وَدَعَا. [٩٣٣، ١٠١٣، ١٠١٤، ١٠١٥، ١٠١٦، ١٠١٧، ١٠١٨، ١٠١٩، ١٠٢١، ١٠٢٩، ١٠٣٣، ٣٥٨٢، ٦٠٩٣، ٦٣٤٢ - مسلم: ٨٩٧ - فتح: ٢/ ٤١٢]\nذكر فيه عن أنس: بَيْنَمَا النَّبِيُّ - ﷺ - يَخْطُبُ يَوْمَ جُمُعَةِ .. الحديث.\nوترجم له:","vol":"7","page":587},{"text":"<span data-type='title' id=toc-806>٣٥ - باب الاِسْتِسْقَاءِ فِي الخُطْبَةِ يَوْمَ الجُمُعَةِ</span>\n٩٣٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ قَالَ: حَدَّثَنَا الوَلِيدُ قَالَ: حَدَّثَنَا أَبُو عَمْرٍو قَالَ: حَدَّثَنِي إِسْحَاقُ بْنُ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: أَصَابَتِ النَّاسَ سَنَةٌ عَلَى عَهْدِ النَّبِيِّ - ﷺ -، فَبَيْنَا النَّبِيُّ - ﷺ - يَخْطُبُ فِي يَوْمِ جُمُعَةٍ قَامَ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَ المَالُ، وَجَاعَ العِيَالُ، فَادْعُ اللهَ لَنَا. فَرَفَعَ يَدَيْهِ، وَمَا نَرَى فِي السَّمَاءِ قَزَعَةً، فَوَالَّذِي نَفْسِي بِيَدِهِ مَا وَضَعَهَا حَتَّى ثَارَ السَّحَابُ أَمْثَالَ الجِبَالِ، ثُمَّ لَمْ يَنْزِلْ عَنْ مِنْبَرِهِ حَتَّى رَأَيْتُ المَطَرَ يَتَحَادَرُ عَلَى لِحْيَتِهِ - ﷺ -، فَمُطِرْنَا يَوْمَنَا ذَلِكَ، وَمِنَ الغَدِ، وَبَعْدَ الغَدِ وَالَّذِي يَلِيهِ، حَتَّى الجُمُعَةِ الأُخْرَى، وَقَامَ ذَلِكَ الأَعْرَابِيُّ -أَوْ قَالَ غَيْرُهُ- فَقَالَ: يَا رَسُولَ اللهِ، تَهَدَّمَ البِنَاءُ وَغَرِقَ المَالُ، فَادْعُ اللهَ لَنَا. فَرَفَعَ يَدَيْهِ، فَقَالَ: \"اللَّهُمَّ حَوَالَيْنَا، وَلَا عَلَيْنَا\". فَمَا يُشِيرُ بِيَدِهِ إِلَى نَاحِيَةٍ مِنَ السَّحَابِ إِلاَّ انْفَرَجَتْ، وَصَارَتِ المَدِينَةُ مِثْلَ الجَوْبَةِ، وَسَالَ الوَادِي قَنَاةُ شَهْرًا، وَلَمْ يَجِيءْ أَحَدٌ مِنْ نَاحِيَةٍ إِلاَّ حَدَّثَ بِالجَوْدِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٤١٣]\nوزاد فيه: في باب من تمطر بالمطر: حَتَّى سالَ الوَاْدِي -وَادِي قَنَاةَ- شَهْرًا. وَلَمْ يَجِيءْ أَحَدٌ مِنْ نَاحِيَةٍ إِلا حَدَّثَ بِالجَوْدِ.\nالشرح:\nهذا الحديث ذكره البخاري مطولًا ومختصرًا في مواضع هنا، وفي الاستسقاء وعلامات النبوة (^١) والاستئذان (^٢)، وأخرجه مسلم وأبو داود والنسائي أيضًا (^٣).\n_________\n(^١) سيأتي برقم (١٠١٣) باب: الاستسقاء في المسجد الجامع، وبرقم (٣٥٨٢) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٢) ليس فيه، وإنما هو في الدعوات برقم (٦٣٤٢) باب الدعاء غير مستقبل القبلة، وفي الأدب قبله (٦٠٩٣) باب التبسم والضحك.\n(^٣) رواه مسلم (٨٩٧) كتاب: صلاة الاستسقاء، باب: الدعاء في الاستسقاء، وأبو\nداود (١١٧٤) كتاب: الصلاة، ب باب: رفع اليدين في الاستسقاء. والنسائي ٣/ =","vol":"7","page":588},{"text":"و(ثابت) راويه، هو ابن أسلم البناني، وعبد العزيز الراوي عن أنس هو ابن صهيب، وحماد هو ابن زيد، ويونس هو ابن عبيد.\nوالأوزاعي اسمه عبد الرحمن بن عمرو بن محمد، الإمام.\nقيل: روى عن مالك، وعنه مالك.\nوقوله: (إِذْ قَامَ رَجُلٌ). وفي رواية الحديث الذي بعده: قَالَ أعرابي.\nوفي أخرى: فقام بعض المسلمين (^١). وفي أخرى: جاء من نحو دار القضاء (^٢).\nوفي أخرى تأتي في الاستسقاء: فقام الناس فصاحوا: يا رسول الله، قحط المطر (^٣).\nوقوله: (هَلَكَ الكُرَاعُ). هو بضم الكاف، وهو اسم لجميع الخيل، قاله الجوهري (^٤). قَالَ ابن قرقول: وضبطه بعضهم عن الأصيلي بكسر الكاف، وهو خطأ.\nوقوله: (هَلَكَ الشَّاءُ). الشاء: جمع كثرة، وشياه بالهاء من ثلاث إلى عشر، فإذا جاوز العشر فبالتاء، فإذا كثرت قُلْتَ: شاء كثيرة، وجمع شاء\n_________\n= ١٦٦ - ١٦٧ كتاب: الاستسقاء، باب: رفع الإمام يديه عد مسأله إمساك المطر.\n(^١) رواها النسائي ٣/ ١٦٥ - ١٦٦ كتاب: الاستسقاء، باب: مسألة الإمام رفع المطر إذا خاف ضرره، والبخاري في: \"الأدب المفرد\" ص ٢٠٩ (٦١٢) باب: رفع الأيدي في الدعاء، وابن حبان في \"صحيحه\" ٧/ ١٠٧ (٢٨٥٩) كتاب: الصلاة، باب: صلاة الاستسقاء.\n(^٢) ستأتي برقم (١٠١٤) كتاب: الاستسقاء، باب: الاستسقاء في خطبة الجمعة غير مستقبل القبلة.\n(^٣) ستأتي برقم (١٠٢١) كتاب: الاستسقاء، باب: الدعاء إذا كثر المطر حوالينا لا علينا.\n(^٤) \"الصحاح\" ٣/ ١٢٧٦.","vol":"7","page":589},{"text":"شوى، إنما كان شاء جمع شاة مثل تمرة وتمر؛ لأن أجل شاة: شاهة، ظهرت الهاء في الجمع؛ لأن الجمع يرد الأشياء إلى أصولها، وأبدل من الهاء همزة.\nوقال ابن الأثير: جمع النساء: شياه وشياء وشوى، (وجمعها) (^١): شويهة وشوية، وعينها واو، وإنما انقلبت في شياه لكسرة الشين.\nوهلاكها بسبب عدم الرعى (^٢).\nوقوله: (أَصَابَتِ النَّاسَ سَنَةٌ). أي: شدة وجهد وجدب، وهو من قوله تعالى: ﴿وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ﴾ [الأعراف: ١٣٠]\nو(المال) هنا وما بعده: الحيوان كذا فسره في حديث \"الموطأ\": هلكت إذ لم تجد ما ترعى (^٣).\nو(القَزَعة) بفتح القاف والزاي: القطعة من السحاب.\nوقيل: قطع دقاق متفرقات، ومنه قزعُ الشَّعْرِ المنهي عنه، وهو ما ذكره ابن التين، والجمع: قُزع.\nقَالَ: وقيل: القطعة الدقيقة من السحاب كأنها ظل يمر من تحت السحاب، والجمع: قزع. كقصبة وقصب.\nوقال أبو عبيد: وأكثر ما يكون ذَلِكَ في الخريف (^٤).\nوقوله: (ثَارَ السَّحَابُ أَمْثَالَ الجِبَالِ). أي: لكثرتها وسيرها وتحادر المطر؛ لأن السقف لم يكن يرده.\n_________\n(^١) كذا بالأصول، ولعله يقصد: (وتصغيرها).\n(^٢) \"النهاية في غريب الحديث\" ٢/ ٥٢١.\n(^٣) \"الموطأ\" ١/ ٢٤٠ (٦١١) كتاب: الجمعة، باب: صلاة الاستسقاء.\n(^٤) \"غريب الحديث\" ١/ ١١٥.","vol":"7","page":590},{"text":"وقوله: (وَقَامَ ذَلِكَ الأَعْرَابِيُّ أَوْ قَالَ غَيْرُهُ). قَالَ ابن التين: بيَّن في حديث أيوب أنه ذكر ذَلِكَ الرجل بعد هذا.\nوقوله: (\"حَوَالَيْنَا\") بفتح اللام، ولا يجوز كسرها، وفيه إضمار. أي: أمطر حوالينا. أي: حولنا وما دار بنا. وفي رواية: \"حولنا\" (^١) وبين - ﷺ - الحوالي بقوله: \"على الآكام\" إلى آخره كما ستعلمه في بابه (^٢).\n(الجَوْبَة) -بفتح الجيم، وإسكان الواو، ثم باء موحدة- الفجوة.\nوقال أبو عبد الملك: أي: الجيب. وفي حديث آخر: مثل الإكليل (^٣). أي: دار بها السحاب، وكذا قَالَ ابن القاسم في معنى حديث مالك: انجابت عن المدينة انجياب الثوب، أي: تدورت كما يدور جيب القميص.\nوقال ابن وهب: معناه: انقطعت عن المدينة كما يقطع الثوب. وقال ابن شعبان: خرجت عن المدينة كما يخرج الجيب عن الثوب.\nوقال الداودي: مثل الجوبة. أي: صارت مستديرة كالحوض المستدير، وأحاطت بها المياه، ومنه قوله تعالى: ﴿وَجِفَانٍ كَالجَوَابِ﴾ [سبأ:١٣].\nقَالَ ابن التين: وهذا عندي وَهَمٌ؛ لأن اشتقاق الجابية من جبا العين، فيكون اسم الفعلة منه: جبوة. وإنما هو من جاب يجوب إذا قطع، من قوله تعالى: ﴿جَابُوا الصَّخْرَ بِالوَادِ﴾ [الفجر: ٩] فالعين منه واو فتكون الفعلة منه جوبة كما في الحديث.\n_________\n(^١) مسلم (٨٩٧) كتاب: صلاة الاستسقاء، باب: الدعاء في الاستسقاء.\n(^٢) ستأتي برقم (١٠١٣) كتاب: الاستسقاء، باب: الاستسقاء في المسجد الجامع.\n(^٣) سيأتي برقم (١٠٢١) كتاب: الاستسقاء، باب: الدعاء إذا كثر المطر حوالينا ولا علينا.","vol":"7","page":591},{"text":"وقال الجوهري: (الجَوْبَةِ): الفرجة من السحاب والجبال (^١)، وقد أسلفناه.\nوقال ابن فارس: الجوبة كالغائط من الأرض (^٢).\nوقال الخطابي: هي الترس (^٣)، وفي حديث آخر: فبقيت المدينة كالترس؛ قال: والجوبة أيضًا: الوهدة المنقطعة عمّا علا من الأرض، وهذا نحو ما ذكر ابن فارس (^٤).\nو(قَنَاةُ) بفتح القاف: اسم لواد من أودية المدينة (^٥).\nو(الجَوْد): المطر الكثير. والقناة: مجمع الماء. وقيل: القناة: اسم الوادي، لم يصرفه؛ لأنه معرفة بدل معرفة.\nوفي أبواب الاستسقاء: حتى سال وادي قناة (^٦) غير مصروف أيضًا؛ لأن قناة معرفة، وهي اسم للبقعة لا ينصرف.\nوأما أحكام البابين ففيه ما ترجم له، وهو رفع اليدين في الخطبة، وسؤال الغيث، وذلك عند الضراعة إلى الله والتذلل له.\nويأتي في الاستسقاء حديث أنس أنه - ﷺ - كان لا يرفع يديه في شيء من دعائه إلا في الاستسقاء، فإنه كان يرفع يديه حتى يرى بياض إبطيه (^٧).\n_________\n(^١) \"الصحاح\" ١/ ١٠٤.\n(^٢) \"المجمل\" ١/ ٢٠٢.\n(^٣) \"أعلام الحديث\" ١/ ٥٨٥.\n(^٤) \"المجمل\" ١/ ١٠٢.\n(^٥) انظر: \"معجم ما استعجم\" ٣/ ١٠٩٦، و\"معجم البلدان\" ٤/ ٤٠١.\n(^٦) ستأتي برقم (١٠٣٣) باب: من تمطر في المطر حتى يتحادر على لحيته.\n(^٧) سيأتي برقم (١٠٣١) كتاب: الاستسقاء، باب: رفع الإمام يده في الاستسقاء.","vol":"7","page":592},{"text":"وليؤول على إرادة الرفع البليغ بحيث يرى بياض إبطيه؛ إلا في هذا الموضع، فإنه قد ثبت رفع يديه في مواطن غيره، ويجوز أن يكون المراد: لم أره يرفع ورآه غيره، فقدم المثبت.\nوقد استحب جماعة من العلماء الرفع في الدعاء، وعن مالك كراهته، ونقل ابن بطال عنه أنه كان لا يرى الرفع إلا في خطبة الاستسقاء (^١).\nواختلف في كيفية الرفع، فاختار مالك الإشارة بظهر كفيه إلى السماء كما جاء في الحديث في مسلم (^٢)، وقيل: ببطنهما، وهو رفع الرغب والطلب (^٣).\nوقال جماعة من العلماء من أصحابنا وغيرهم: السنة في كل دعاءٍ لدفع بلاءٍ كالقحط ونحوه كالأول. فإن كان لنوال شيء وتحصيله فالثاني.\nوعن أبي يوسف: إن شاء رفع يديه في الدعاء، وإن شاء أشار بإصبعه. وفي \"المحيط\" و\"القنية\": بإصبعه السبابة (^٤).\nوفي \"التجريد\": من يده اليمنى.\nوفيه: الاستسقاء بالدعاء بدون صلاة، وهو أحد أنواعه ولا يستدل به على عدم مشروعية الصلاة (^٥)، وإن استدل به جماعة فإنه فعل أحد أنواعه.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥١٨، وانظر: \"النوادر والزيادات\" ١/ ٥١٤.\n(^٢) مسلم (٨٩٦) كتاب: صلاة الاستسقاء، باب: رفع اليدين بالدعاء في الاستسقاء.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٥١٣ - ٥١٤، \"الذخيرة\" ٢/ ٤٣٥.\n(^٤) انظر: \"المبسوط\" ٢/ ٧٧، \"بدائع الصنائع\" ١/ ٢٨٤.\n(^٥) وهو ما ذهب إليه أبو حنيفة قال الكاساني ﵀: ظاهر الرواية عن أبي حنيفة أنه قال لا صلاة في الاستسقاء وإنما فيه الدعاء وأراد بقوله لا صلاة في الاستسقاء =","vol":"7","page":593},{"text":"قَالَ ابن بطال: رفع اليدين في الخطبة في معنى الضراعة إلى الجليل، والتذلل له، وقد أخبر النبي - ﷺ - أن العبد إذا دعى الله تعالى وبسط كفيه أنه لا يردهما خائبتين من فضله، فلذلك رفع الشارع يديه، وقد أنكر بعضهم ذَلِكَ، فروي عن مسروق أن الإمام رفع يوم الجمعة يديه على المنبر، فرفع الناس أيديهم.\nفقال مسروق: ما لهم قطع الله أيديهم (^١).\n_________\n= الصلاة بجماعة أي: لا صلاة فيه بجماعة بدليل ما روى عن أبي يوسف أنه قال سألت أبا حنيفة عن الاستسقاء هل فيه صلاة أو دعاء موقت أو خطبة؟ فقال: أما صلاة بجماعة فلا ولكن الدعاء والاستغفار وإن صلوا وحدانا فلا بأس به؛ وهذا مذهب أبي حنيفة: وقال محمد: يصلي الإمام أو نائبه في الاستسقاء ركعتين بجماعة كما في الجمعة، ولم يذكر في ظاهر الرواية قول أبي يوسف ويذكر في بعض المواضع قوله مع قول أبي حنيفة وذكر الطحاوي قوله مع قول محمد وهو الأصح، \"بدائع الصنائع\" ١/ ٢٨٢، وقال بدر الدين العيني ﵀: قال أبو حنيفة: ليس في الاستسقاء صلاة مسنونة في جماعة؛ وبه قال إبراهيم النخعي وأبو يوسف في رواية.\nوقال النووي: لم يقل أحد غير أبي حنيفة هذا القول. قلت: هذا ليس بصحيح، وقد روى ابن أبي شيبة في \"مصنفه\" بسند صحيح وقال: حدثنا هشيم عن مغيرة عن إبراهيم أنه خرج مع المغيرة بن عبد الله الثقفي ليستسقي قال فصلى المغيرة فرجع إبراهيم حيث رآه يصلي، وروي ذلك عن عمر بن الخطاب - ﵁ - قال ابن أبي شيبة ثنا وكيع عن عيسى بن حفص بن عاصم عن عطاء بن أبي مروان الأسلمي عن أبيه قال خرجنا مع عمر بن الخطاب - ﵁ - ليستسقي فما زاد على الإستغفار وقد تحرى بعض المتعصبين بمن لا يبالى بما لا يترتب عليه في تعصبه بالباطل فقال، قال أبو حنيفة إن صلاة الاستسقاء بدعة لما قال ليست بسنة، ولا يلزم من نفي السنة إثبات البدعة؛ لأن عدم السنة يحتمل الجواز ويحتمل الإستحباب، وفي المنافع مطلق الفعل لا يدل على كونه سنة. \"البناية\" ٣/ ١٧ - ١٧٥\n(^١) رواه ابن أبي شيبة ١/ ٤٧٥ (٥٤٩٤) كتاب: الصلوات، باب: في رفع الأيدي في الدعاء يوم الجمعة.","vol":"7","page":594},{"text":"وقال الزهري: رفع الأيدي يوم الجمعة محدث. وقال ابن سيرين: أول من رفع يديه في الجمعة عبيد الله بن عبد الله بن معمر (^١).\nوفيه: الاستسقاء بالدعاء يوم الجمعة.\nوفيه: الاكتفاء بدعاء الإمام، ولم يذكر فيه تحويل الرداء.\nوفيه: إباحة أن يكلم الإمام في الخطبة عند الحاجة، ولا يكون من يكلمه لاغيًا (^٢). وكلام الداخل مع الخطيب في حال الخطبة، ويحتمل أن يكون إنما كلمه في حال سكتةٍ كانت منه؛ إما لاستراحة في النطق، وإما حال الجلوس، لكن يُبْعِدُهُ قولُه: قائم يخطب.\nوفيه: قيام الواحد بأمر العامة.\n_________\n(^١) رواهما ابن أبي شيبة ١/ ٤٧٥ (٥٤٩١)، (٥٤٩٢) كتاب: الصلوات، باب: في رفع الأيدي في الدعاء يوم الجمعة. وانظر: \"شرح ابن بطال\" ٢/ ٥١٧.\nفائدة: سئل فضيلة الشيخ عبد العزيز بن باز ﵀؛ عن رفع اليدين في الدعاء فقال: لا يُشرع رفعهما في المواضع التي وجدت في عهد النبي - ﷺ - ولم يرفع فيها كأدبار الصلوات الخمس وبين السجدتين وقبل التسليم من الصلاة وحين خطبة الجمعة والعيدين. لأن النبي - ﷺ - لم يرفع في هذِه المواضع وهو ﵊ الأسوة الحسنة فيما يأتي ويذر لكن إذا استسقى في خطبة الجمعة أو خطبة العيدين شرع له رفع اليدين كما فعل النبي - ﷺ -. \"مجموع فتاوى ومقالات متنوعة\" ١١/ ١٨١\n(^٢) انظر: \"المدونة\" ١/ ١٤٠ قال أبو اليد الباجي ﵀: وقد قال ابن القاسم في \"المدونة\" من كلمه الإمام فرد عليه لم أره لاغيا ووجه ذلك أن الانصات إنما هو للإمام والإصغاء إليه وإلى كلامه فإذا سأله عن أمر فقد أذن في الجواب عنه فليس بمفتات عليه ولا معرض عنه وليس لغيرهم أن يتكلم حينئذ لأن ما يأمر الإمام به وينهى عنه ويسأل بسببه ويجاب عنه حكمه حكم الخطبة فإن المقصود منه تبليغه إلى الجماعة وإعلامهم به فلا يجوز الاعراض عنه بالتكلم كما لا يجوز ذلك في نفس الخطبة، \"المنتقى\" ١/ ١٨٤ - ١٨٥.","vol":"7","page":595},{"text":"وفيه: إتمام الخطبة في المطر.\nوفيه: الدعاء برفع المطر إذا كثر، لما فيه: من الأذى.\nوفيه: سؤال رفعه عن موضع البناء وبقاؤه في موضع النبات وغير ذَلِكَ.\nفرع:\nقَالَ ابن حبيب المالكي: إذا دعا الإمام في خطبته المرة بعد المرة أمَّن الناس وجهروا جهرًا ليس بالعالي. قَالَ: وذلك فيما ينوب الناس من قحطٍ وغيره كعدو يخشى، ولا بأس أن يأمرهم فيه بالدعاء ورفع اليدين بعد فراغ الخطبة. فأما أن يجعل ذَلِكَ حدًّا بعد كل خطبة فهو بدعة (^١).\nقيل: وأول من أبدعه من الخلفاء عبد الملك بن مروان، وإذا كان لأمرٍ نزل فذلك جائزٌ، وكذا إذا قرأ: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ﴾ [الأحزاب: ٥٦] فلا خلاف في إجابته، وإنما الخلاف في صفة النطق به سرًّا أو جهرًا، ذكره القاضي أبو الوليد (^٢).\nوذكر ابن حارث عن محمد بن عبد الحكم: بل ينصت ولا يحرك لسانه، ويكفيه الضمير من ذَلِكَ.\nفرع: هذا الدعاء كان منه - ﷺ - بعد الزوال، وكذلك الاستسقاء الذي لا يجتمع بسببه ليس له وقت محدود؛ ولأنه دعاء مجرد، فيفعل في كل وقت.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٤٧٥، \"عقد الجواهر الثمينة\" ١/ ١٦٧.\n(^٢) \"المنتقى\" ١/ ١٨٨، \"عقد الجواهر\" ١/ ١٦٧.","vol":"7","page":596},{"text":"وأما الدعاء للاستسقاء الذي (يبرز) (^١) له، فوقته ضحوة (^٢) كما قاله ابن التين. والأصح عندنا: أنه لا يختص بوقت العيد (^٣).\n_________\n(^١) في الأصل: (ينزو) والمثبت من \"المنتقى\" ١/ ٣٣٣.\n(^٢) انظر: \"المتقى\" ١/ ٣٣٣.\n(^٣) قال النووي ﵀: وهو الصحيح بل الصواب أنها لا تختص بوقت بل تجوز وتصح في كل وقت من ليل ونهار، إلا أوقات الكراهة على أصح الوجهين، وهذا هو المنصوص للشافعي، وبه قطع الجمهور وصححه المحققون، ممن قطع به صاحبا \"الحاوي\" و\"الشامل\" وصاحب \"التتمة\" وآخرون، وصححه الرافعي في \"المحرر\" وغيره، ونقله صاحب \"الشامل\" وصاحب \"جمع الجوامع\" في نصوص الشافعي عن نص الشافعي، واستصوبه إمام الحرمين وقال: لم أر التخصيص بوقت لغير الشيخ أبي على السنجي، واستدلوا له بأنها لا تختص بيوم فلا تختص كصلاة الاستخارة وركعتي الاحرام وغيرهما، وليس لتخصيصها بوقت صلاة العيد وجه أصلًا فلا يغتر بوجوده في الكتب التي أضفته إليها، فإنه مخالف للدليل ولنص الشافعي ولأكثر الأصحاب.\nفإن قيل: فقد قال الشافعي في \"الأم\" في آخر باب: كيف صلاة الاستسقاء قبل الزوال يصليها بعد الظهر وقبل العصر، هذا نصه، وظاهره مخالف للأصح.\n(والجواب) أن هذا صريح في أنها لا تختص بوقت صلاة العيد، ومراد الشافعي أنه يصليها بعد الظهر ولا يصليها بعد العصر لأنه ووقت كراهة الصلاة، وقد سبق أن صلاة الاستسقاء لا تصلى في وقت النهى على الأصح فنصه موافق للصحيح وهو أنها لا تختص بوقت أصلًا، \"المجموع\" ٥/ ٧٧ - ٧٨.","vol":"7","page":597},{"text":"<span data-type='title' id=toc-807>٣٦ - باب الإِنصَاتِ يَومَ الجُمُعَةِ وَالإِمَامُ يَخطُبُ</span>\nإِذَا قَالَ لِصَاحِبِهِ: أَنْصِتْ. فَقَدْ لَغَا. وَقَالَ سَلْمَانُ، عَنِ النَّبِيِّ - ﷺ -: يُنْصِتُ إِذَا تَكَلَّم الإِمَامُ.\n\n٩٣٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قُلْتَ لِصَاحِبِكَ يَوْمَ الجُمُعَةِ أَنْصِتْ. وَالإِمَامُ يَخْطُبُ فَقَدْ لَغَوْتَ\". [مسلم: ٨٥١ - فتح: ٢/ ٤١٤]\nثم ساق بإسناده من حديث عقيل عن ابن شهاب عن سعيد بن المسيب، عن أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قُلْتَ لِصَاحِبِكَ يَوْمَ الجُمُعَةِ: أَنْصِتْ وَالإِمَامُ يَخْطُبُ فَقَدْ لَغَوْتَ\".\nالشرح:\nأما حديث سلمان فسلف في باب: لا يفرق بين اثنين يوم الجمعة (^١)، وأما حديث أبي هريرة فأخرجه مسلم والأربعة (^٢).\nقَالَ الترمذي: وفي الباب عن ابن أبي أوفي وجابر بن عبد الله (^٣).\nقَالَ الدارقطني: تفرد به الزهري، ثم طرقه، قَالَ: والمحفوظ ما في البخاري (^٤).\n_________\n(^١) سلف برقم (٩١٠) كتاب: الجمعة.\n(^٢) مسلم (٨٥١) كتاب: الجمعة، باب: في الإنصات يوم الجمعة في الخطبة، وأبو داود (١١١٢)، والترمذي (٥١٢)، والنسائي ٣/ ١٠٤، وابن ماجه (١١١٠).\n(^٣) \"سنن الترمذي\" عقب حديث (٥١٢) كتاب: الصلاة، باب: ما جاء في كراهية الكلام والإمام يخطب.\n(^٤) \"علل الدارقطني\" ٧/ ٢٦٦ - ٢٦٨.","vol":"7","page":598},{"text":"وذكر الاختلاف فيه أيضًا عبد الغني المقدسي وتابع سعيدًا إبراهيمُ ابن قارظ، وعبد الله بن إبراهيم بن قارظ، أخرجهما مسلم (^١)، وذكره الحميدي من طريق إبراهيم بن عبد الله بن قارط (^٢).\nولأحمد وأبي داود: من دنا من الإمام فلغا ولم يستمع ولم ينصت كان عليه كفل من الوزر، ومن قَالَ: صه. فقد لغا، ومن لغا فلا جمعة له (^٣).\nورواية سفيان ابن عيينة، عن أبي الزناد، عن الأعرج، عن أبي هريرة: \"فَقَدْ لَغَيت\" قال ابن عيينة: \"لغيت\" لغة أبي هريرة.\nولأحمد من حديث ابن عباس مرفوعًا: \"من تكلم يوم الجمعة والإمام يخطب فهو كمثل الحمار يحمل أسفارًا، والذي يقول له: أنصت. ليس له جمعة\" (^٤) أي: كاملة مثل المنصت. وذكره ابن بطال عن ابن أبي شيبة مرفوعًا، وعن عمر وابنه كذلك (^٥). وإنما أولناه بذلك؛ لأن جماعة الفقهاء يجمعون على أن جمعته مجزئة عنه، ولا يصلي أربعًا.\n_________\n(^١) مسلم (١/ ٨٥١)؛ وفيه: عن عمر بن عبد العزيز عن عبد الله بن إبراهيم بن قارظ .. إلخ؛ ثم ساقه من طريق ابن جريج، وقال: غير أن ابن جريج قال: إبراهيم بن عبد الله بن قارظ. اهـ.\nقال الحافظ في \"تهذيب التهذيب\" ١/ ٧٢: والحق أنهما واحد، والاختلاف فيه على الزهري، وغيره. وقال ابن معين: كان الزهري يلغط فيه. اهـ\n(^٢) \"الجمع بين الصحيحين\" للحميدي ٣/ ٢٩ - ٣٠ (٢٢٠٥).\n(^٣) \"سنن أبي داود\" (١٠٥١) كتاب: الصلاة، باب: فضل الجمعة، وأحمد ١/ ٩٣، قال الألباني في \"ضعيف أبي داود\" (١٩٤): إسناده ضعيف.\n(^٤) \"مسند أحمد\" ١/ ٢٣٠ وتقدم تخريجه.\n(^٥) \"مصنف ابن أبي شيبة\" ١/ ٤٥٨ (٥٣٠٣ - ٥٣٠٥) كتاب: الصلوات، باب: في الكلام إذا صعد الإمام المنبر وخطب.","vol":"7","page":599},{"text":"قَالَ ابن وهب: من لغا كانت صلاته ظهرًا ولم تكن له جمعة، وحرم فضلها (^١). وقال عطاء: لا يقطعها شيء.\nولابن ماجه لما قَالَ أُبي لأَبِي الدرداء وسأله: متى أنزلت هذه السورة؟ والنبي - ﷺ - يقرأ ﴿تَبَارَكَ﴾ على المنبر، فلما انصرفنا قَالَ له أُبيّ: ليس لك من صلاتك اليوم إلا ما لغوت، فقال النبي - ﷺ -: \"صدق أُبىُّ\" (^٢).\nوفي \"مسند أحمد\": براءة (^٣).\nولابن أبي شيبة أن عمر بن الخطاب هو المقول فيه: صدق عمر (^٤). وهو مرسل. وفي رواية له ضعيفة أن سعد بن أبي وقاص سمع رجلًا يتكلم فقال له: لا جمعة لك، فأخبر - ﷺ - بذلك فقال: \"صدق سعد\" (^٥) وللبيهقي بإسنادٍ جيدٍ أن أبا ذر هو السائل لأُبيِّ بن كعب قَالَ: وقيل: إن جابرًا هو السائل لابن مسعود.\nقَالَ: وهذا الاختلاف إنما هو في اسم صاحب القصة، واتفقت الرواة على تصديق النبي - ﷺ - قائله (^٦).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥١٩، وانظر: \"الاستذكار\" ٢/ ٢٢.\n(^٢) \"سنن ابن ماجة\" (١١١١) وليس فيه ذكر لأبي الدرداء، إنما هو مسند أبي، وقد تقدم تخريجه. وحديث أبي الدرداء رواه البيهقي في \"المعرفة\" ٤/ ٣٧٨ (٦٥٢٢).\nوصححه النووي في \"المجموع\" ٤/ ٣٩٥.\n(^٣) \"مسند أحمد\" ٥/ ١٤٣.\n(^٤) \"مصنف ابن أبي شيبة\" ١/ ٤٥٨ (٥٣٠٤) كتاب: الصلوات، باب: في الكلام إذا صعد الإمام المنبر وخطب.\n(^٥) \"مصنف ابن أبي شيبة\" ١/ ٤٥٩ (٥٣٠٦) كتاب: الصلوات، باب: في الكلام إذا صعد الإمام المنبر وخطب.\n(^٦) \"السنن الكبرى\" ٣/ ٢١٩ - ٢٢٠ كتاب: الجمعة، باب: الإنصات للخطبة. وتقدم تخريج هذا الحديث.","vol":"7","page":600},{"text":"ولأحمد: لا جمعة لك؛ ولأبي داود عن عبد الله بن عمرو يرفعه: \"يحضر الجمعة ثلاثة نفر: رجل حضرها يلغو، وهو حظه منها، ورجل حضرها بدعاءٍ إن شاء الله أعطاه وإن شاء منعه، ورجل حضرها بإنصات وسكون، ولم يتخط رقبة مسلم، ولم يؤذ أحدًا، فهي كفارة إلى الجمعة التي تليها، وزيادة ثلاثة أيام، وذلك بأن الله -﷿- يقول: ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ [الأنعام: ١٦٠] (^١).\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nأنصت ينصت إنصاتًا إذا سكت واستمع إلى الحديث، تقول منه: أنصتوا وأنصتوا له.\nقَالَ (أبو المعالي) (^٢) في \"المنتهى\": نصت ينصت: إذا سكت،\nوأنصت لغتان. أي: استمع. يقال: أنصت وأنصت له، وينشد:\nإذا قالت حذام فانصنوتها.\nويروى: فصدقوها.\nوفي \"المحكم\": أنصت عليَّ. والنصت الاسم من الإنصات.\nوفي \"الجامع\": والرجل ناصت ومنصت.\nوفي \"المغرب\" و\"المجمل\": الإنصات: السكوت للاستماع (^٣).\nالسمع للعين، والإنصات للأذن.\n_________\n(^١) \"سنن أبي داود\" (١١١٣) كتاب: الصلاة، باب: الكلام والإمام يخطب، قال الألباني في \"صحيح أبي داود\" (١٠١٩): إسناده حسن.\n(^٢) جاء في \"كشف الظنون\" ٢/ ١٨٥٨ أنه أبو المعالي محمد بن تميم البرمكي صاحب كتاب \"المنتهى\" في الفروع.\n(^٣) \"المغرب\" للمطرزي مادة: نصت، \"المجمل\" ٤/ ٨٧٠.","vol":"7","page":601},{"text":"ثانيها:\nاللغو: الهدر من القول والباطلُ. يقال: لغا يلغو لغوًا؛ ولغى يلغي لغيًا. وعلى هذه اللغة جاءت الرواية الأخرى.\nقَالَ قتادة: في قوله تعالى: ﴿وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا﴾ [الفرقان: ٧٢] لا يساعدون أهل الباطل على باطلهم (^١).\nثالثها:\nالمراد بالصاحب هنا: الجليس إلى جنبه. ثم في هذه الرواية زيادة: يوم الجمعة. وإن كان المراد بالروايات جميعها خطبة الجمعة، لكن هذه الرواية صرحت بها زيادة في البيان، وفي رواية قدَّم الإنصات على الجمعة (^٢)،\nوفي (آخرها) (^٣) بعكسها (^٤)، وفي أخرى ذكر الإمام (^٥). وكلٌ من هذه له فائدة.\nفمن كانت عنايته أحد الأشياء الثلاثة قدمه في الذكر، والكل في\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ٨/ ٢٧٣٦ (١٥٤٤٩)، وذكره البغوي في \"معالم التنزيل\" ٦/ ٩٨.\n(^٢) رواها مسلم (٨٥١) كتاب: الجمعة، باب: في الإنصات يوم الجمعة في الخطبة.\n(^٣) كذا بالأصل، ولعلها: أخرى.\n(^٤) رواها النسائي في \"الكبرى\" ١/ ٥٣٤ (١٧٢٧) كتاب: الجمعة، باب: الإنصات للخطبة، وعبد الرزاق ٣/ ٢٢٣ (٥٤١٦) كتاب: الجمعة، باب: ما يقطع الجمعة، وأحمد ٢/ ٢٨٠، وابن الجارود في \"المنتقى\" ١/ ٢٥٩ (٢٩٩) كتاب: الطهارة، باب: الجمعة وابن خزيمة في \"صحيحه\" ٣/ ١٥٣ (١٨٠٥) كتاب: الجمعة، باب: الزجر عن إنصات الناس بالكلام يوم الجمعة والإمام يخطب، والبيهقي ٣/ ٢١٩ كتاب: الجمعة، باب: الإنصات للخطبة.\n(^٥) مسلم (٨٥١) كتاب: الجمعة، باب: في الإنصات يوم الجمعة في الخطبة.","vol":"7","page":602},{"text":"العناية سواء، فأيها قدم جاز؛ لأنه لا بد من ذكر الإنصات والجمعة، وبذكر الثلاثة يحصل كمال الغرض.\nرابعها: في فقه الباب:\nقَالَ الترمذي: والعمل عليه عند أهل العلم كرهوا للرجل أن يتكلم والإمام يخطب، وقالوا: إن تكلم غيره فلا ينكر عليه إلا بالإشارة، واختلفوا في رد السلام، وتشميت العاطس، فرخص بعض أهل العلم في ذَلِكَ، وهو قول أحمد وإسحاق -قُلْتُ: والنخعي والشعبي والحسن والثوري والأوزاعي (^١) - وكره بعض أهل العلم من التابعين وغيرهم ذَلِكَ، وهو قول الشافعي (^٢).\n_________\n(^١) انظر: \"المغني\" ٣/ ١٩٨ - ١٩٩.\n(^٢) \"سنن الترمذي\" عقب الراوية (٥١٢) كتاب: الجمعة، باب: ما جاء في كراهية الكلام والإمام يخطب. مذهب الشافعي أنه يستحب رد السلام بالإشارة، وفي تشميت العاطس ثلاثة أوجه، الصحيح تحريمه.\nقال النووي ﵀: قال الشافعي في \"مختصر المزني\" والأصحاب: يكره\nللداخل في حال الخطبة أن يسلم على الحاضرين، سواء قلنا: الإنصات واجب أم\nلا، فإن خالف وسلم قال أصحاب: إن قلنا بتحريم الكلام حرمت إجابته باللفظ،\nويستحب بالإشارة كما لو سلم في الصلاة، وفي تشميت العاطس ثلاثة أوجه:\n(الصحيح) المنصوص تحريمه كرد السلام\n(والثاني) استحبابه لأنه غير مفرط بخلاف المسلم\n(والثالث) يجوز ولا يستحب. وحكى الرافعي -وجها- أنه يرد السلام لأنه واجب، ولا يشمت العاطس؛ لأنه سنة، فلا يترك لها الانصات الواجب، وإذا قلنا: لا يحرم الكلام جاز رد السلام والتشميت بلا خلاف، ويستحب التشميت على أصح الوجهين لعموم الأمر به (والثاني) لا يستحب لأن الإنصات آكد منه فإنه مختلف في وجوبه.\nوأما السلام ففيه ثلاثة أوجه: (أحدها) يجوز ولا يستحب، وبه قطع إمام الحرمين (والثاني) يستحب (والثالث) يجب، وهذا هو الأصح وهو ظاهر نصه في \"مختصر المزني\" وصححه البغوي وآخرون، \"المجموع\" ٤/ ٣٩٤.","vol":"7","page":603},{"text":"قُلْتُ: ومالك والكوفي (^١) (^٢).\nوقال ابن بطال: جماعة أئمة الفتوى على وجوب الإنصات للخطبة.\nوفي حديث سلمان حجة لمن رأى الإنصات عند ابتدائها، وقد سلف (^٣).\nوقال ابن الجوزي: اختلفت الروايات عن أحمد: هل يحرم الكلام حال سماع الخطبة؟ على روايتين، وعن الشافعي قولان (^٤)، فمن حرَّم أخذ بظاهره، ومن أباح حمله على الأدب.\nوقال ابن قدامة: إذا سمع من يتكلم لا ينهه بالكلام لهذا الحديث، لكن يشير إليه، نص عليه أحمد، فيضع إصبعه على فيه، قَالَ: وممن رأى أن يشير ولا يتكلم زيد بن صوحان وعبد الرحمن بن أبي ليلى والثوري والأوزاعي؛ وابن المنذر قَالَ: وكره الإشارة طاوس (^٥).\nوزعم ابن العربي أن الشافعي وأحمد إسحاق قالوا: يشمت ويرد.\nوخالفهم سائر فقهاء الأمصار، وهو الحق فإن العاطس ينبغي أن يخفض صوته في التحميد، وينبغي للداخل أن لا يسلم، فإن فعل ففرضهم أهم من فرضه وأولى (^٦).\nوقال ابن رشد: وفرق بعضهم بين السلام والتشميت، فقالوا: يرد ولا يشمت. وعن ابن وهب: من لغا فصلاته ظهر أربع (^٧).\n_________\n(^١) كذا في الأصل ولعل الصواب: الكوفيين.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٣٩ - ٣٤٠، \"عقد الجواهر الثمينة\" ١/ ١٦٧.\n(^٣) \"شرح ابن بطال\" ٢/ ٥١٨.\n(^٤) \"التحقيق\" ٤/ ١٩٨ - ١٩٩.\n(^٥) \"المغني\" ٣/ ١٩٨.\n(^٦) \"عارضة الأحوذي\" ٢/ ٣٠٢.\n(^٧) \"بداية المجتهد\" ١/ ٣١٢.","vol":"7","page":604},{"text":"وأما من لم يوجبها فلا أعلم له شبهة إلا أن يكونوا يرون أن هذا الأمر قد عارضه دليل الخطاب في قوله: ﴿وَإِذَا قُرِئَ القُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾ [الأعراف: ٢٠٤] أي: أن ما عدا القرآن لا يجب الإنصات له، وهذا فيه ضعف والأشبه أن يكون الحديث لم يصلهم.\nونُقل أن الكلام في حال الخطبة جائزٌ إلا في حال القراءة، فروي عن الشعبي وسعيد بن جبير والنخعي (^١).\nوفي \"جوامع الفقه\" في \"المجرد\" أنه ينصت ولا يقرأ ولا يصلي نفلًا ولا يشتغل بالذكر وغيره، ويكره السلام وتشميت العاطس والأكل والشرب.\nوفي \"الذخيرة\" عن محمد: لا يشمت ولا يرد، ولم يذكر فيه خلافًا.\nوعن أبي يوسف خلافه (^٢).\nوالخلاف بناءً على أنه إذا لم يرد السلام في الحال هل يرد بعد الفراغ من الخطبة؟ عند محمد: نعم. وعند أبي يوسف: لا. والتشميت مثله، وعن أبي حنيفة: يرده بقلبه دون لسانه، وهذا كالمتغوط إذا سمع الأذان يجيب بقلبه، فإذا فرغ أجاب بلسانه (^٣).\n_________\n(^١) \"الأوسط\" ٤/ ٦٦ - ٦٧.\n(^٢) انظر: \"المحيط البرهاني\" ٢/ ٤٦٢.\n(^٣) وفي \"الفتاوى التاتارخانية\" ٢/ ٦٨ - ٦٩: قال في \"الأصل\": لا تشمتوا العاطس ولا تردوا السلام يعني وقت الخطبة، ولم يذكر فيه خلافًا، وروى محمد عن أبي يوسف في صلاة الأثر أن ما ذكر في \"الأصل\" قول محمد، والخلاف بين أبي يوسف ومحمد في هذا بناء على أنه إذا لم يرد السلام في الحال هل يرده بعد ما فرغ الإمام من الخطبة؟ على قول محمد ﵀ يرد، وعلى قول أبي يوسف لا يرد، وروى عن أبي حنيفة في غير رواية \"الأصل\": ويرد بقلبه ولا يرد بلسانه.\nولم يذكر محمد في \"الأصل\" أن العاطس هل يحمد الله تعالى؟ ذكر الحسن بن =","vol":"7","page":605},{"text":"وحكى ابن أبي شيبة عن الحسن أنه كان يسلم ويردون عليه، وعن إبراهيم مثله بزيادة: ويشمتون العاطس (^١)، وعن الحكم وحماد وسالم وعامر: لا يرد السلام ويستمع (^٢). وعن طاوس ومحمد وسعيد بن المسيب مثله (^٣). وعن الباقر والقاسم: يرد في نفسه.\nوروي عن إبراهيم -بسندٍ صحيح- أنه رئي يكلم رجلًا والإمام يخطب يوم الجمعة (^٤)، وكان عروة لا يرى بذلك بأسًا إذا لم يسمع الخطبة (^٥).\nوقال إسماعيل بن إبراهيم عن أبيه: رأيت إبراهيم وسعيد بن جبير\n_________\n= زياد عن أبي حنيفة أن العاطس وقت الخطبة يحمد الله تعالى في نفسه ولا يجهر. وهذا صحيح، وعن محمد أن العاطس يحمد الله تعالى بقلبه ولا يحرك شفتيه. وفي النصاب: ويكره السلام وصلاة التطوع حالة الخطبة بالإجماع. وإذا شمت أو رد السلام في نفسه جاز. وعليه الفتوى.\nوفي \"الكبرى\": والأصوب أنه لا يجيب، وبه يفتى. وفي \"الحجة\": وكان أبو حنيفة يكره تشميت العاطس ورد السلام إذا خرج الإمام؛ وإذا فرغ الإمام من الخطبة يحمد الله تعالى بلسانه، وهذا المتغوط إذا سمع الأذان يجب بقلبه وإذا فرغ من ذلك يجيب بلسانه ..\n(^١) رواهما ابن أبي شيبة ١/ ٤٥٥ (٥٢٥٨ - ٥٢٥٩) كتاب: الصلوات، باب: الرجل يسلم إذا جاء والإمام يخطب.\n(^٢) رواها عنهم ابن أبي شيبة ١/ ٤٥٥ (٥٢٦٠ - ٥٢٦١): بلفظ يسلم ويردون عليه.\n(^٣) رواها عنهم ابن أبي شيبة ١/ ٤٥٥ (٥٢٦٢ - ٥٢٦٣)، (٥٢٦٥ - ٥٢٦٦) كتاب: الصلوات، باب: من كره أن يرد السلام ويشمت العاطس.\n(^٤) رواه عنه ابن أبي شيبة في \"مصنفه\" ١/ ٤٥٩ (٥٣٠٩) كتاب: الصلوات، باب: من رخص في الكلام والإمام يخطب.\n(^٥) روى ذلك عنه ابن أبي شيبة في \"مصنفه\" ١/ ٤٥٩ (٥٣١٠) كتاب: الصلوات، باب: من رخص في الكلام والإمام يخطب.","vol":"7","page":606},{"text":"يتكلمان والحجاج يخطب (^١)، ومثله عن الشعبي وأبي بردة (^٢).\nوقال بعضهم: إنَّا لم نؤمر أن ننصت لهذا.\nقَالَ ابن بطال: فلذا رخص جماعة من التابعين في الكلام والإمام يخطب إذا كان من أئمة الجور، أو أخذ في خطبته في غير ذلك (^٣)، وروى ابن أبي شيبة أن إبراهيم كُلِّم في ذلك فقال: إني كنت قد صليت (^٤).\nورأى الليث إذا أخذ الإمام في ذكر الخطبة أن يتكلم ولا ينصت، وعن مالك: يُسكِت الناسَ بالتسبيح والإشارة ولا يحصبهم (^٥) لقوله - ﷺ -: \"ومن مس الحصى فقد لغا\" (^٦) وكان ابن عمر يحصب (^٧). وليس عليه العمل (^٨)، وروى ابن المنذر أيضًا عن مالك: لا بأس بالإشارة (^٩).\nوقال القاضي أبو الوليد: مقتضى مذهبه أن لا يشير؛ لأنها كالقول، وسماه الشارع: لاغيًا (^١٠).\n_________\n(^١) رواهما ابن أبي شيبة ١/ ٤٥٩ (٥٣١١) كتاب: الصلوات، باب: من رخص في الكلام والإمام يخطب.\n(^٢) رواهما ابن أبي شيبة ١/ ٤٥٧ (٥٢٨٥) كتاب: الصلوات، باب: في الكلام والصحف تقرأ يوم الجمعة.\n(^٣) \"شرح ابن بطال\" ٢/ ٥١٩.\n(^٤) روى عنه ابن أبي شيبة ١/ ٤٦٠ (٥٣٢٠) كتاب: الصلوات، باب: في الكلام يوم الجمعة.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٤٧٤.\n(^٦) رواه مسلم (٨٥٧) كتاب: الجمعة، باب: فضل من استمع وأنصت في الخطبة.\n(^٧) رواه عنه ابن أبي شيبة ١/ ٤٥٢ (٥٢١٨) كتاب: الصلوات، باب: في الرجل يسمع الرجل يتكلم يوم الجمعة، وابن المنذر في \"الأوسط\" ٤/ ٦٦.\n(^٨) انظر: \"المنتقى\" ١/ ١٩٠، \"الذخيرة\" ٢/ ٣٤٧.\n(^٩) \"الأوسط\" ٤/ ٦٨.\n(^١٠) \"المنتقى\" ١/ ١٩٠.","vol":"7","page":607},{"text":"والأول أشبه؛ لأنها في الصلاة ليست كلامًا، وعن مالك أيضًا أن الإمام إذا لغا وشتم الناس فعليهم الإنصات ولا يتكلمون، وخالفه ابن حبيب قَالَ: وفعله ابن المسيب لما لغا الإمام أقبل سعيد على رجل يكلمه، وعنه أيضًا: إذا خطب في أمر ليس من الخطبة ولا من الصلاة من أمر كتاب يقرؤه ونحو ذلك فليس على الناس الإنصات (^١)، وعن ابن مسعود: إذا رأيته يتكلم فاقرع رأسه بالعصى (^٢).\nوعن ابن المنذر: رخص مجاهد وطاوس في شرب الماء (^٣)، ونقله عن الشافعي، وعن أحمد: إن لم يسمع الخطبة شرب، وقد سلف جمله في ذلك في باب: الاستماع إلى الخطبة فراجعه أيضًا (^٤).\nوقال ابن التين: معنى الحديث: المنع من الكلام عند الخطبة وأكد ذلك بأن من أمر غيره بالإنصات إذن فهو لاغٍ، وخص هذا تنبيهًا على أن كل متكلم لاغٍ، ثم قَالَ: فإن قلت: معنى لغوت: أمرت بالإنصات من لا يجب عليه، فالجواب أنه لا خلاف بيننا في الأمر بالإنصات وإلا فلا معنى للخطبة إن لم ينصت فيها للإمام ويسمع وعظه ويفهم أمره ونهيه، فلا يجوز أن يكون الأمر بالإنصات لاغيًا؛ لأجل أمره؛ لأن الإنصات مأمورٌ به في الجمعة فلم يبق إلا أن يكون لاغيًا لمَّا تكلم في وقت هو ممنوع من الكلام فيه.\nوروى ابن شهاب أنه - ﷺ - قَالَ: \"إذا خطب الإمام فاستقبلوه بوجوهكم وأصغوا إليه بأسماعكم، وارمقوه بأبصاركم\" (^٥).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٤٧٥.\n(^٢) ذكره ابن المنذر في \"الأوسط\" ٤/ ٦٦.\n(^٣) \"الأوسط\" ٤/ ٧٣.\n(^٤) راجع شرح حديث (٩٢٩).\n(^٥) سبق تخريجه.","vol":"7","page":608},{"text":"فرع:\nفي المنع من الكلام من دخل رحاب المسجد والإمام يخطب خلاف، منعه أصبغ وأجازه مطرف وابن الماجشون (^١).\nفرع:\nاختلف في ابتداء الإنصات وفي آخره، فعند مالك وأصحابه: أوله من حيث يشرع في الخطبة وبين الخطبتين (^٢)، وكره ابن عيينة الكلام بعد انقضاء الخطبة حتى تنقضي الصلاة.\nفرع:\nمن لم يسمع كالسامع عند عثمان ومالك، خلافًا لعروة وأحمد، وأحد قولي الشافعي (^٣).\nفائدة:\nكلام حاضر القراءة ضربان: عبادة (^٤) كالقراءة والذكر فكثيره\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٤٧٤ - ٤٧٥.\n(^٢) انظر: \"المنتقى\" ١/ ١٨٨.\n(^٣) انظر: \"المنتقى\" ١/ ١٨٨، ١٩٠، \"المغني\" ٣/ ١٩٧، وعند الشافعية وجهان، قال النووي: وفي وجوب الإنصات على من لا يسمع الخطبة، وجهان: أحدهما: لا يجب. ويستحب أن يشتغل بالذكر، والتلاوة. وأصحهما: يجب، نص عليه، وقطع به كثيرون وقالوا: البعيد بالخيار بين الإنصات، وبين الذكر والتلاوة. ويحرم عليه كلام الآدميين، كما يحرم على القريب، \"روضة الطالبين\" ٢/ ٢٩.\n(^٤) كذا بالأصل وجاء في \"المنتقى\" ١/ ١٨٨: إذا ثبت ذلك فإن ما يتكلم به من حضر الجمعة على ضربين ضرب فيه عبادة كقراءة القرآن وذكر الله تعالى وضرب لا عبادة فيه فقليله وكثيره ممنوع لما ذكرناه وأما ما فيه عبادة فإن كثيره ممنوع لأن الخطبة مشروعة لمعنى التذكير والوعظ وأمر الإمام ونهيه وتعليمه فهو ذكر مخصوص يفوت ما قصد بها وما يأتي به من الذكر والتسبيح وقراءة القرآن لا يفوته وأما يسير =","vol":"7","page":609},{"text":"ممنوع؛ لأن بذلك يفوت مقصود الخطبة، وهما لا يفوتان، ويسيره إن اختص به كالحمد للعطاس والتعوذ عند ذكر النار فخفيف.\nقَالَ أشهب: الإنصات أحب إليَّ منه، فإن فعل فسرًّا (^١)، وإن لم يختص به كالتشميت فهو ممنوع منه عند ابن المسيب (^٢) ومالك (^٣).\nورخص فيه وفي رد السلام الحسنُ والنخعي والشعبي والحكم وحماد (^٤) وإسحاق، دليل الأول أن الاشتغال به يفوت الإنصات؛ ولذلك لا يجهر العاطس؛ لأن فيه استدعاء من يشمته، ذكره كله ابن التين.\n_________\n= الذكر فإنه على ضربين ضرب يختص به كحمد الله عند العطاس والتعوذ من النار عند ذكرها فهذا خفيف لأنه ليس يشغل عن الإصغاء ولا يمنع من الإنصات إلى الخطبة.\nوقال أشهب: الإنصات أحب إلى منه وإن فعلوا فسرا في أنفسهم. والضرب الثاني لا يختص به مثل أن يعطس غيره فيشمته فهذا ممنوع منه. وقد روى علي بن زياد عن مالك إذا قرأ الإمام: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ [الأحزاب: ٥٦] فليصل عليه في نفسه.\nوقد قال ابن حبيب: إذا دعا الإمام في خطبته المرة بعد المرة أمن الناس وجهروا جهرا ليس بالعالي. قال: وذلك فيما ينوب الناس من قحط أو غيره ومعنى ذلك أنه بدعائه مستدع تأمينهم وآذن فيه وكذلك إذا قرأ ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ الآية مستدع منهم الصلاة عليه عليه - ﷺ - تسليما فهذا لا خلاف في إباحته وإنما الاختلاف في صفة النطق به من سر وجهر.\n(^١) انظر: \"المنتقى\" ١/ ١٨٨.\n(^٢) رواه عنه ابن أبي شيبة ١/ ٤٥٥ (٥٢٦٦) كتاب: الصلوات، باب: من كره أن يرد السلام ويشمت العاطس.\n(^٣) انظر: \"الذخيرة\" ٢/ ٣٤٧.\n(^٤) رواها عنهم ابن أبي شيبة ١/ ٤٥٥ (٥٢٥٨ - ٥٢٦٠) كتاب: الصلوات، باب، الرجل يسلم إذا جاء والإمام يخطب.","vol":"7","page":610},{"text":"<span data-type='title' id=toc-808>٣٧ - باب السَّاعَةِ الَّتِي فِي يَوْمِ الجُمُعَةِ</span>\n٩٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - ذَكَرَ يَوْمَ الجُمُعَةِ فَقَالَ: \"فِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ، وَهْوَ قَائِمٌ يُصَلِّي، يَسْأَلُ اللهَ تَعَالَى شَيْئًا إِلاَّ أَعْطَاهُ إِيَّاهُ\". وَأَشَارَ بِيَدِهِ يُقَلِّلُهَا. [٥٢٩٤، ٦٤٠٠ - مسلم: ٨٥٢ - فتح: ٢/ ٤١٥]\nذكر فيه حديث مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة\nأَنَّ رَسُولَ اللهِ - ﷺ - ذَكَرَ يَومَ الجُمُعَةِ فَقَالَ: \"فِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ، وَهْوَ قَائِمٌ يُصَلِّي، يَسْأَلُ اللهَ شَيْئًا إِلَّا أَعْطَاهُ إِيَّاهُ\". وَأَشَارَ بِيَدِهِ يُقَلِّلُهَا.\nالشرح:\nهذا الحديث رواه عن أبي هريرة: ابن عباس وأبو موسى ومحمد بن سيرين وأبو سلمة بن عبد الرحمن وهمام ومحمد بن زياد وأبو سعيد المقبري وسعيد بن المسيب وعطاء بن أبي رباح وأبو رافع وأبو الأحوص وأبو بردة ومجاهد وعبد الرحمن بن يعقوب.\nأما طريق ابن عباس فأخرجها النسائي في \"اليوم والليلة\" (^١)، وذكر الدارقطني فيه اختلافًا في رفعه ووقفه (^٢).\nوأما طريق أبي موسى فذكره الدارقطني في، \"علله\" (^٣).\nوأما طريق محمد فذكرها البخاري في الطلاق وسيأتي (^٤).\n_________\n(^١) \"عمل اليوم والليلة\" (٤٧٧ - ٤٧٨) باب: ما يستحب من الاستغفار يوم الجمعة.\n(^٢) \"العلل\" ٩/ ١٠٠ - ١٠١ (١٦٦٣).\n(^٣) \"العلل\" ١١/ ٢٢٨ (٢٢٤٩).\n(^٤) سيأتي برقم (٥٢٩٤) باب: الإشارة في الطلاق والأمور.","vol":"7","page":611},{"text":"وأما طريق أبي سلمة فأخرجها أبو داود والترمذي والنسائي (^١). وقال الطرقي: إنه أكمل الطرق إلى أبي هريرة، وفي آخره: قَالَ أبو هريرة: فلقيت عبد الله بن سلام فقال: هي آخر ساعة من يوم الجمعة.\nوأما طريق همام فأخرجه مسلم (^٢).\nوأما طريق محمد ففي مسلم أيضًا (^٣).\nوأما طريق أبي سعيد فأخرجه النسائي في \"اليوم والليلة\" (^٤).\nوأما طريق سعيد ففيه أيضًا (^٥).\nوأما طريق عطاء -وأنها ما بين العصر إلى الغروب- فذكرها الدارقطني وقال: هو موقوف، ومن رفعه فقد وهم (^٦).\nوأما طريق أبي رافع فذكره الدارقطني في \"علله\" وقال: الأشبه قتادة عنه عن أبي هريرة (^٧).\nوأما طريق أبي الأحوص فذكره أيضًا وقال: الأشبه عن ابن مسعود، واختلف عن عطاء في رفعه (^٨).\n_________\n(^١) \"سنن أبي داود\" (١٠٤٦) في الصلاة، باب فضل يوم الجمعة وليلة الجمعة، قال: هذا حديث حسن صحيح، و\"سنن الترمذي\" (٤٩١)، \"سنن النسائي\" ٣/ ١١٣ - ١١٤ كتاب الجمعة، باب الساعة التي يستجاب فيها الدعاء يوم الجمعة، قال الألباني في \"صحيح أبي داود\" (٩٦١): إسناده صحيح على شرط الشيخين.\n(^٢) \"صحيح مسلم\" (٨٥٢/ ١٥) في الجمعة، باب: في الساعة التي في يوم الجمعة.\n(^٣) مسلم (٨٥٣/ ١٤).\n(^٤) \"عمل اليوم والليلة\" (٤٧٥).\n(^٥) \"عمل اليوم والليلة\" (٤٧٦) باب: ما يستحب من الاستغفار يوم الجمعة.\n(^٦) \"العلل\" ١١/ ١٠٨ (٢١٥٢).\n(^٧) \"العلل\" ١١/ ٢٠٦ (٢٢٢٤).\n(^٨) \"العلل\" ١١/ ٢٠٦ (٢٢٤٠).","vol":"7","page":612},{"text":"وأما طريق أبي بردة ومجاهد؛ فذكرهما أيضًا (^١).\nوأما طريق عبد الرحمن بن يعقوب مولى الحُرَقَة؛ فذكره ابن عبد البر وصححه.\nوأما طريق البخاري (وهو قائم) هنا؛ الأعرج عبد الرحمن بن هرمز عنه وأخرجها مسلم والترمذي والنسائي (^٢).\nقَالَ ابن عبد البر: عامة الرواة في هذا الحديث: (وهو قائم يصلي) إلا قتيبة وابن أبي أويس وعبد الله بن يوسف وأبا مصعب (^٣) فلم يقولوها، وهو محفوظ في هذا الحديث من رواية مالك وغيره عنه (^٤).\nقلتُ: وروى حديث ساعة الجمعة عن رسول الله - ﷺ - غير أبي هريرة: أبو موسى وأبو لبابة وعمرو بن عوف المزني وابن مسعود وعبد الله بن سلام وأبو سعيد وجابر وأنس، وذكر الترمذي أن في الباب أيضًا عن أبي ذر وسلمان وسعد بن عبادة (^٥).\n_________\n(^١) \"العلل\" ٩/ ١٠٠ (١٦٦٣).\n(^٢) \"صحيح مسلم\" (٨٥٢) كتاب: الجمعة، باب: في الساعة التي في يوم الجمعة، و\"سنن الترمذي\" (٤٨٨) كتاب: الجمعة، باب: ما جاء في فضل يوم الجمعة، و\"سنن النسائي\" ٣/ ٨٩ - ٩٠ كتاب: الجمعة، باب: ذكر فضل يوم الجمعة.\n(^٣) كذا بالأصل، وفي \"التمهيد\" أبو مصعب.\n(^٤) \"التمهيد\" ٤/ ٥١، وعقب الحافظ ابن حجر على كلام ابن عبد البر فقال: وحكى أبو محمد بن السيد عن محمد بن وضاح أنه كان يأمر بحذفها من الحديث، وكان السبب في ذلك أنه يشكل على أصح الأحاديث الواردة في تعيين هذِه الساعة، وهما حديثان أحدهما: أنها من جلوس الخطيب على المنبر إلى انصرافه من الصلاة، والثاني: أنها من بعد العصر إلى غروب الشمس، \"فتح الباري\" ٢/ ٤١٦.\n(^٥) \"الترمذي\" عقب الرواية (٤٨٨) في الجمعة، باب: ما جاء في فضل يوم الجمعة.","vol":"7","page":613},{"text":"أما حديث أبي موسى فأخرجه مسلم والترمذي: هي ما بين أن يجلس الإمام -يعني: على المنبر- إلى أن يقضى الصلاة (^١).\nوذكر الدارقطني اختلافًا في إسناده، وأنه روي موقوفًا ولفظه: هي عند نزول الإمام، ولفظ رواية الموقوف: ما بين نزول الإمام عن منبره إلى دخوله في الصلاة.\nوروى البيهقي بإسناده عن مسلم بن الحجاج قَالَ: هذا الحديث أجود حديث وأصحه في بيان ساعة الجمعة (^٢).\nقلتُ: لكنه من رواية مخرمة بن بكير، عن أبيه، عن أبي بردة، عن أبي موسى. وفي سماع مخرمة من أبيه ثلاثة أقوال:\nأحدها: أنه سمع منه مطلقًا. قاله أحمد وابن معين والبخاري (^٣)، وانتقد الدارقطني هذه الترجمة على مسلم (^٤).\nثانيها: أنه سمع منه فرد حديث. قَالَ أبو داود: لم يسمع من أبيه إلا حديث الوتر (^٥).\nثالثها: أنه سمع منه. قلتُ: وضعفه ابن معين أيضًا (^٦).\nوأما حديث أبي لبابة أخرجه ابن ماجه مطولًا؛ وأنه سيد الأيام،\n_________\n(^١) \"صحيح مسلم\" (٨٥٣) كتاب: الجمعة، باب: في الساعة التي في يوم الجمعة، و\"الترمذي\" (٤٩٠) كتاب: الصلاة، باب ما جاء في الساعة التي ترجى في يوم الجمعة.\n(^٢) \"السنن الكبرى\" ٣/ ٢٥٠ كتاب: الجمعة، باب: الساعة التي في يوم الجمعة.\n(^٣) انظر: الجزء المتمم \"للطبقات الكبرى\" ص ٣٠٨ (٢٠٨)، \"الجرح والتعديل\" ٨/ ٣٦٣ (١٦٦٠)، و\"تهذيب الكمال\" ٢٧/ ٣٢٤ (٥٨٢٩)، \"التقريب\" (٦٥٢٦).\n(^٤) \"الإلزامات والتتبع\" ص ١٦٦ - ١٦٧ (٤٠).\n(^٥) انظر التخريج قبل السابق.\n(^٦) \"معرفة الرجال\" لابن معين ١/ ٥٣.","vol":"7","page":614},{"text":"وأنه أعظم عند الله من يوم الفطر ويوم الأضحى (^١).\nوأما حديث عمرو بن عوف فأخرجه ابن ماجه وحسنه الترمذي ولفظه: حين تقام الصلاة إلى الانصراف، واستغربه الترمذي أيضًا مع التحسين وقال: إنه أحسن شيء في الباب (^٢). ولا نسلِّم له، فمداره على كثير بن عمرو بن عوف، وهو واهٍ.\nقَالَ الشافعي: ركن من أركان الكذب (^٣).\nوأما حديث ابن مسعود فأورده الدارقطني من حديث أبي الأحوص عنه، ثم قَالَ: ورواه عطاء بن السائب والأغر بن الصباح عن أبي الأحوص عنه، وذكر أن حديثه أشبه.\nوأما حديث عبد الله بن سلام فأخرجه ابن ماجه (^٤).\nوأما حديث أبي سعيد فأخرجه أحمد، وفيه: (وهي بعد العصر) (^٥).\n_________\n(^١) \"سنن ابن ماجه\" (١٠٨٤) كتاب: إقامة الصلاة، باب: في فضل الجمعة، قال الألباني في \"صحيح ابن ماجه\" (٨٨٨): حسن.\n(^٢) \"سنن الترمذي\" (٤٩٠)، \"سنن ابن ماجه\" (١١٣٨).\n(^٣) كثير بن عبد الله بن عمرو بن عوف بن زيد بن ملحة المزني المدني، قال أبو طالب عن الإمام أحمد: منكر الحديث، ليس بشيء، وقال عبد الله بن الإمام أحمد: ضرب أبي على حديث كثير بن عبد الله، وقال أبو خيثمة: قال لي أحمد بن حنبل ألا تحدث عنه شيئًا، قال أبو زرعة: واهي الحديث ليس بقوي، وقال أبو حاتم: ليس بالمتين، وقال النسائي والدارقطني: متروك الحديث.\nانظر ترجمته في: \"طبقات ابن سعد\" ٥/ ٤١٢، \"تهذيب الكمال\" ٢٤/ ١٣٦ (٤٩٤٨).\n(^٤) \"سنن ابن ماجه\" (١١٣٩) كتاب: إقامة الصلاة، باب: ما جاء في الساعة التي ترجى في الجمعة، قال البوصيري في \"زوائد ابن ماجه\" (٣٧٦): إسناده صحيح، ورجاله ثقات. وقال الألباني في \"صحيح ابن ماجه\" (٩٣٤): حسن صحيح.\n(^٥) \"مسند أحمد\" ٢/ ٢٧٢.","vol":"7","page":615},{"text":"وأما حديث جابر فأخرجه أبو داود والنسائي، وصححه الحاكم، وفيه: \"التمسوها آخر ساعة بعد العصر\" (^١). وذكر ابن عبد البر أن قوله: \"فالتمسوها .. \" إلى آخره. من قول أبي سلمة (^٢)، وقال العقيلي: الرواية في التوقيت لينة.\nوأما حديث أنس فأخرجه الترمذي واستغربه، وفيه: \"التمسوها بعد العصر إلى غيبوبة الشمس\" (^٣).\nإذا تقرر ذلك؛ فالحديث قال على فضيلة يوم الجمعة على سائر الأيام.\nوفي يوم عرفة وجهان لأصحابنا: أصحهما أنه أفضل من يوم الجمعة (^٤)، وذاك على أن فيه ساعة هي أفضل من سائر ساعاته، ولا مانع من التفضيل على لسان هذا النبي العظيم.\nوقوله: (\"وَهْوَ قَائِمٌ يُصَلِّي\") يحتمل الحقيقة، ويحتمل صلاة ذات سبب، ويحتمل الدعاء، ويحتمل الانتظار، ويحتمل المواظبة على\n_________\n(^١) \"سنن أبي داود\" (١٠٤٨) كتاب: الصلاة، باب: الإجابة أية ساعة هي في يوم الجمعة، و\"سنن النسائي\" ٣/ ١٠٠ كتاب: الجمعة، باب: وقت الجمعة، و\"المستدرك\" ١/ ٢٧٩ كتاب: الجمعة، قال: هذا حديث صحيح على شرط مسلم فقد احتج بالحلال بن كثير ولم يخرجاه. قال الألباني في \"صحيح أبي داود\" (٩٦٣): إسناده صحيح على شرط مسلم، وكذا قال الحاكم، ووافقه المنذري والذهبي، وصححه أيضًا النووي، وحسنه العسقلانى.\n(^٢) \"التمهيد\" ٤/ ٥٤.\n(^٣) \"سنن الترمذي\" (٤٨٩)، وضعفه النووي في \"المجموع\" ٤/ ٤٢٦، وفي \"الخلاصة\" ٢/ ٧٥٥ (٢٦٣٩). وضعف الحافظ إسناده في \"الفتح\" ٢/ ٤٢٠، وفي \"التلخيص\" ٣/ ٢٢٨، وفي \"النكت الظراف\"١/ ٤١٥.\n(^٤) انظر: \"المجموع\" ٦/ ٤٣٠.","vol":"7","page":616},{"text":"الشيء إلا الوقوف، من قوله تعالى: ﴿مَا دُمْتَ عَلَيْهِ قَائِمًا﴾ [آل عمران: ٧٥] أي: مواظبا.\nوقوله: (يقللها). وفي \"صحيح مسلم\": يزهدها (^١). وهو بمعناه، وفي لفظ: وهي ساعة خفيفة.\nوقوله: (\"شَيْئًا\") كذا في \"الصحيح\" وللنسائي: \"خيرًا\" (^٢).\nوقد اختلفت الآثار في الساعة المذكورة، واختلف العلماء العظماء بسببها على أقوال كثيرة يحضرنا منها نحو عشرين قولًا:\nأحدها: أنها بعد صلاة العصر إلى الغروب؛ قاله جماعة.\nوهذا رواه عبد الله بن سلام وأبو سعيد الخدري وأنس وأبو هريرة كما سلف.\nوذكر ابن بطال أنه مروي عن عبد الله بن سلام وأبي هريرة وابن عباس ومجاهد وطاوس (^٣)، وقد رواه ابن أبي شيبة عنهم بالأسانيد (^٤).\nوقال الترمذي: رأى بعض أهل العلم من الصحابة وغيرهم أن هذا هو الساعة التي ترجى. قَالَ: وبه يقول أحمد وإسحاق. قَالَ: وقال أحمد: أكثر الحديث في ساعة الإجابة أنها بعد العصر، وترجى بعد الزوال (^٥)، وتأول قوله: \"وَهْوَ قَائِمٌ يُصَلِّي\". على ما سلف، والملائكة\n_________\n(^١) \"صحيح مسلم\" (٨٥٢) كتاب: الجمعة، باب: في الساعة التي في يوم الجمعة.\n(^٢) \"السنن الكبرى\" ١/ ٥٣٩ (١٧٥٢) كتاب: الجمعة، باب: الساعة التي يستجاب فيها الدعاء يوم الجمعة.\n(^٣) \"شرح ابن بطال\" ٢/ ٥٢١.\n(^٤) \"المصنف\" ١/ ٤٧٢ - ٤٧٣ (٥٤٦٠ - ٥٤٦١، ٥٤٦٨، ٥٤٧١) كتاب: الصلوات، باب: الساعة التي ترجى يوم الجمعة.\n(^٥) \"سنن الترمذي\" عقب الرواية رقم (٤٨٩) كتاب: الجمعة، باب: ما جاء في الساعة التي ترجى في يوم الجمعة.","vol":"7","page":617},{"text":"يتعاقبون في صلاة العصر (^١)، فهو عرض الأعمال على الرب، ولذلك شدد - ﷺ - فيمن حلف على سلعة بعد العصر لقد أعطي بها أكثر (^٢)، تعظيمًا للساعة، وفيها يكون اللعان والقسامة، ذكره المهلب.\nثانيها: عند الزوال؛ قاله الحسن وأبو العالية (^٣).\nوعبارة الدزماري عن الحسن أنها من زوال الشمس إلى الغروب (^٤).\nثالثها: أنها من طلوع الفجر إلى طلوع الشمس؛ قاله أبو هريرة، وروي (^٥) عنه أيضًا كما سلف، وعبارة بعضهم فيه: ما بين طلوع الفجر وطلوع الشمس، وكذا حكاه القاضي أبو الطيب وابن الصباغ وآخرون (^٦).\nرابعها: عند الأذان؛ رواه ابن أبي شيبة عن عائشة، وفي رواية: إذا أذن المؤذن لصلاة الغداة (^٧).\nخامسها: إذا جلس الإمام على المنبر إلى أن تنقضي الصلاة، رواه\n_________\n(^١) يشير المصنف إلى حديث أبي هريرة السالف برقم (٥٥٥) ورواه مسلم (٦٣٢).\n(^٢) يشير -﵀- إلى حديث أبي هريرة أيضًا الآتي برقم (٢٣٥٨)، ورواه مسلم (١٠٨).\n(^٣) عبد الرزاق ٣/ ٢٦١ (٥٥٧٦) كتاب: الجمعة، باب: الساعة في يوم الجمعة، وابن أبي شيبة ١/ ٤٧٢ (٥٤٦٦) كتاب: الصلوات، باب: الساعة التي ترجى يوم الجمعة، وذكره ابن المنذر في \"الأوسط\" ٤/ ٩.\n(^٤) انظر: \"فتح الباري\" ٢/ ٤١٨.\n(^٥) ورد بهامش الأصل تعليق نصه: الذي نقله ابن القاسم عن أبي هريرة أنه قال: هي من طلوع الفجر إلى طلوع الشمس، وبعد صلاة العصر إلى غروب الشمس، ذكره ابن المنذر عنه.\n(^٦) انظر: \"المجموع\" ٤/ ٤٢٣.\n(^٧) \"المصنف\" ١/ ٤٧٣ (٥٤٦٩ - ٥٤٧٠) كتاب: الصلوات، باب: الساعة التي ترجى يوم الجمعة.","vol":"7","page":618},{"text":"مسلم كما سلف، وصححه النووي (^١).\nوقال ابن التين: إنه الصحيح عندي، وعبارة القاضي عياض: ما بين خروج الإمام وصلاته، وقيل: من حين تقام الصلاة حتى تفرغ.\nسادسها: وقت صلاة الجمعة، وقد سلف أن هذه رواية عمرو بن عوف، ورواه ابن أبي شيبة عن ابن عمر (^٢)، ونقله ابن بطال عن أبي بردة ومحمد بن سيرين (^٣)، وعبارة ابن عبد البر: وقال آخرون: من الإحرام بها إلى السلام منها، وذلك موافق لقوله: \"قَائِم يُصلِّي\".\nسابعها: ما بين الزوال إلى أن يدخل الرجل في الصلاة، ذكر أبو السوار العدوي أنهم كانوا يرون ذلك، وعبارة ابن الصباغ في حكاية هذا القول كذلك: من الزوال إلى أن يدخل الإمام في الصلاة. وعبارة القاضي أبي الطيب: من الزوال إلى خروج الإمام، فيكون قولًا آخر.\nثامنها: ما بين أن ترتفع الشمس شبرًا إلى ذراع. نقله ابن بطال عن أبي ذر (^٤)، ورواه ابن عبد البر عن أبي ذر أن امرأته سألته عنها، فأجاب بذلك (^٥).\nتاسعها: رواه ابن أبي شيبة عن أبي أمامة، قَالَ: إني لأرجو أن تكون الساعة التي في الجمعة إحدى هذه الساعات، إذا أذن المؤذن أو الإمام على المنبر أو عند الإقامة (^٦).\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٦/ ١٤٠ - ١٤١.\n(^٢) \"المصنف\" ١/ ٤٧٢ (٥٤٦٣) كتاب: الصلوات، باب: الساعة التي ترجى يوم الجمعة.\n(^٣) \"شرح ابن بطال\" ٢/ ٥٢١.\n(^٤) \"شرح ابن بطال\" ٢/ ٥٢٠.\n(^٥) \"التمهيد\" ٤/ ٥٧.\n(^٦) \"المصنف\" ١/ ٤٧٢ (٥٤٦٥) كتاب: الصلوات، باب: الساعة التي ترجى يوم الجمعة.","vol":"7","page":619},{"text":"العاشر: ما بين أن يحرم البيع إلى أن يحل، ذكره ابن بطال عن الشعبي (^١)، ورواه ابن أبي شيبة (^٢).\nالحادي عشر: آخر ساعة من يوم الجمعة، تقدم في رواية جابر وعبد الله بن سلام، وروى سعيد بن منصور في \"سننه\" عن أبي سلمة بن عبد الرحمن أن ناسًا من أصحاب رسول الله - ﷺ - اجتمعوا فتذاكروا الساعة التي في يوم الجمعة، فتفرقوا ولم يختلفوا أنها آخر ساعة من يوم الجمعة، وسلف أنه رواية العلاء بن عبد الرحمن عن أبيه عن أبي هريرة: وهي الساعة التي خلق فيها آدم (^٣).\nوعن طاوس: أنها التي تقوم فيها الساعة، والتي أنزل فيها آدم، من حين تصفر الشمس إلى حين تغيب (^٤).\nوفي كتاب أبي القاسم الجُوذي من حديث أبي سعيد مرفوعًا: \"هي عشاء يوم الجمعة آخر ساعة من يوم الجمعة قبل غروب الشمس، أغفل ما يكون الناس\". وهذا القول مال إليه ابن عبد البر (^٥)، وقال الطُرطُوسي: إنه في نفسي أقوى.\nالثاني عشر: من عند الزوال إلى نصف ذراع؛ ذكره المنذري (^٦).\nالثالث عشر: أنها مخفية في اليوم كله، كليلة القدر والصلاة\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٢١.\n(^٢) \"المصنف\" ١/ ٤٧٣ (٥٤٦٧) كتاب: الصلوات، باب: الساعة التي ترجى يوم الجمعة.\n(^٣) ورواه عبد الرزاق ٣/ ٢٦١ (٥٥٧٥) كتاب: الجمعة، باب: الساعة في يوم.\n(^٤) رواه عبد الرزاق ٣/ ٢٦٣ - ٢٦٤ (٥٥٨٢) كتاب: الجمعة، باب: الساعة في يوم الجمعة.\n(^٥) \"التمهيد\" ٤/ ٦٣ - ٦٤.\n(^٦) انظر: \"نيل الأوطار\" ٢/ ٥١١.","vol":"7","page":620},{"text":"الوسطى، حكاه القاضي عياض وغيره، ونقله ابن الصباغ عن كعب الأحبار، والحكمة في إخفائها: الجد والاجتهاد في طلبها في كل اليوم كما أخفى أولياءه في خلقه تحسينًا للظن بالصالحين.\nالرابع عشر: أنها الساعة الثالثة من النهار، حكاه ابن قدامة.\nالخامس عشر: قَالَ كعب: لو قسم الإنسان جمعة في جمع أتى على تلك الساعة.\nوقال الزهري -فيما حكاه ابن الأثير-: إذا قسم الإنسان ساعات نهار الجمعة على أيام الجمع صادف الساعة المخصوصة لا بعينها.\nقلتُ: إلا على القول بأنها لا تنتقل.\nالسادس عشر: أنها متنقلة في اليوم. واختاره الغزالي في \"الإحياء\" وقال: إنه الأشبه كما في ليلة القدر (^١). وقال الحافظ محب الدين الطبري: إنه الأظهر.\nالسابع عشر: قَالَ ابن الجُوذي: وفي حديث فاطمة -بضعة رسول الله- أنها سألت رسول الله - ﷺ - عنها فقال: \"إذا تدلى نصف عين الشمس\".\nقلتُ: وأخرجه البيهقي في \"فضائل الأوقات\" (^٢)، ثم قَالَ: كان - ﷺ - يعلم هذه الساعة بعينها ثم نسيها كما أنسي ليلة القدر؛ ليستغرق العبد جميع النهار بالذكر والدعاء (^٣). وهذا يأتي قريبًا مرفوعًا.\nفهذه سبعة عشر قولًا وأنيف، وقد أفردتها قديمًا في جزء، وفي هذا\n_________\n(^١) \"إحياء علوم الدين\" ١/ ٢٤٦.\n(^٢) \"فضائل الأوقات\" ص ٤٦٦، وفيه ذكره معلقًا، ورواه مسندًا في \"شعب الإيمان\" ٣/ ٩٣ (٢٩٧٧) وضعف إسناده.\n(^٣) \"فضائل الأوقات\" ص ٤٦٧.","vol":"7","page":621},{"text":"زيادة، وذكرت هناك قولًا: إنها ساعة بعد طلوع الشمس. حكاه الجيلي في \"شرحه\"، والحافظ محب الدين الطبري في \"شرحه\" أيضًا، وأن الغزالي في \"الإحياء\" (^١) حكى قولًا عند طلوع الشمس، وآخر أنها مع الأذان، وقد سلف، وآخر أنها إذا صعد الخطيب المنبر وأخذ في الخطبة، وآخر أنها إذا قام الناس إلى الصلاة، وآخر أنها آخر وقت اختيار العصر، وتأمل هذه الأقوال مع ما سلف تجدها أكثر مما ذكرناه. قَالَ القاضي عياض: وليس معنى هذه الأقوال أن هذا كله وقت لهذه الساعة بل معناه أنها تكون في أثناء ذلك الوقت لقوله: (وأشار بيده يقللها).\nقَالَ النووي: وهذا الذي قاله في نفسه صحيح (^٢)، وعلى كل من الأقوال فهي تختلف باختلاف البلاد؛ لاختلاف الأزمنة باختلافها، فإن قلتَ: كيف يسأل وهو يصلي؟ فالجواب: إما أن يكون في الصلاة بأن يكون في التلاوة: ﴿رَبَّنَا لَا تُؤَاخِذْنَا﴾ [البقرة: ٢٨٦] مثلًا فقد سأل، أو عند القراءة كما جاء في حديث حذيفة: إذا مر بآية رحمة سأل، وإذا مر بآية عذاب استعاذ (^٣).\nوهو محتمل للفرض والنفل، نعم ورد في النفل، أو يسأل بعد انقضاء التشهد، فإنه يسن عقيب الصلاة عليه إما بما صح في الحديث أو بقرآن، فيدعو مما شاء، وأيضًا فنفس قيامه إلى الصلاة سؤال.\nإذا أثنى عليك المرء يومًا … كفاهُ من تعرضه الثناء\n_________\n(^١) \"الاحياء\" ١/ ٢٤٦ - ٢٤٧.\n(^٢) \"المجموع\" ٤/ ٤٢٦.\n(^٣) رواه مسلم (٧٧٢) كتاب: المسافرين، باب: استحباب تطويل القراءة في صلاة الليل.","vol":"7","page":622},{"text":"وهذا مع مربوب فكيف برب الأرباب؟! وإما أن يكون خارجها ويسأل بعد السلام، والساعة لم تنقض فيكون معنى سؤاله في الصلاة عند فراغها.\nوقال الأثرم في \"ناسخه\": لا تخلو هذه الأحاديث من وجهين: إما أن يكون بعضها أصح من بعض، وإما أن تكون متنقلة كما تنتقل ليلة القدر في العشر (^١).\nوقَالَ ابن قدامة -لما أورد: \"من حين تقام إلى الانصراف\" (^٢) -: فعلى هذا تكون الساعة مختلفة، فتكون في حق كل قوم في وقت صلاة (^٣).\nوأبعَدَ قوم فقالوا: رفعت؛ حكاه ابن عبد البر، ثم قَالَ: وليس بشيء عندنا؛ لحديث ابن جريج، عن داود بن أبي عاصم، عن عبد الله بن قيس مولى معاوية، قلتُ لأبي هريرة: زعموا أن الساعة التي في يوم الجمعة قد رفعت. قَالَ: كذب من قَالَ ذلك. قلتُ: فهي في كل جمعة أستقبلها؟ قَالَ: نعم (^٤).\nقَالَ أبو عمر: على هذا تواترت الأخبار (^٥).\nوفي \"صحيح الحاكم\" من حديث أبي سلمة: قلتُ: يا أبا سعيد، إن أبا هريرة حَدِّثْنا عن الساعة التي في يوم الجمعة، هل عندك فيها علم؟ فقال: سألنا النبي - ﷺ - عنها فقال: \"إني كنت أعلمها ثم أُنسيتها كما\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" ١/ ٥٦.\n(^٢) هو حديث عمرو بن عوف، المتقدم تخريجه.\n(^٣) \"المغني\" ٣/ ٢٣٨.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٣/ ٢٦٦ (٥٥٨٦).\n(^٥) \"التمهيد\" ٤/ ٥٣.","vol":"7","page":623},{"text":"أنسيت ليلة القدر\" ثم قَالَ: صحيح (^١). وخرجه ابن خزيمة أيضًا في \"صحيحه\" (^٢).\nوفي كتاب ابن زنجويه عن محمد بن كعب القرظي أن كلبًا مر بعد العصر في مسجد رسول الله - ﷺ -، فقال رجل من الصحابة: اللهم اقتله. فمات، فقال النبي - ﷺ -: \"لقد وافق الساعة التي إذا دعي فيها استجيب\".\nوروى الأوزاعي عمن حدثه عن أبي الخير، عن علي بن أبي طالب مرفوعًا: \"إذا زالت الأفياء وراحت الأرواح فاطلبوا (…) (^٣) الله تعالى حوائجكم، فإنها ساعة الأوابين، وإنه كان للأوابين غفورًا\" (^٤).\n_________\n(^١) \"المستدرك\" ١/ ٢٧٩ - ٢٨٠ كتاب: الجمعة، قال: وهذا شاهد صحيح على شرط الشيخين لحديث يزيد بن الهاد ومحمد بن إسحاق ولم يخرجاه.\n(^٢) \"صحيح ابن خزيمة\" ٣/ ١٢٢ (١٧٤١) كتاب: الجمعة، باب: ذكر إمساك النبي - ﷺ - وقت تلك الساعة بعد علمه إياها.\n(^٣) في الهامش: لعله (من).\n(^٤) رواه البيهقي في \"شعب الإيمان\" ٣/ ١٢٣ (٣٠٧٣) كتاب: الصلوات، باب: فضل الأذان والإقامة للصلاة المكتوبة وفضل المؤذنين.","vol":"7","page":624},{"text":"<span data-type='title' id=toc-809>٣٨ - باب إِذَا نَفَرَ النَّاسُ عَنِ الإِمَامِ فِي صَلَاةِ الجُمُعَةِ</span>\nفَصَلَاةُ الإِمَامِ وَمَنْ بَقِيَ جَائِزَة.\n\n٩٣٦ - حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو قَالَ: حَدَّثَنَا زَائِدَةُ، عَنْ حُصَيْنٍ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ قَالَ: حَدَّثَنَا جَابِرُ بْنُ عَبْدِ اللهِ قَالَ: بَيْنَمَا نَحْنُ نُصَلِّي مَعَ النَّبِيِّ - ﷺ - إِذْ أَقْبَلَتْ عِيرٌ تَحْمِلُ طَعَامًا، فَالتَفَتُوا إِلَيْهَا حَتَّى مَا بَقِيَ مَعَ النَّبِيِّ - ﷺ - إِلاَّ اثْنَا عَشَرَ رَجُلًا، فَنَزَلَتْ هَذِهِ الآيَةُ ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا﴾ [الجمعة: ١١]. [فتح: ٢/ ٤٢٤]\nذكر فيه عن جابر بن عبد الله قَالَ: بَيْنَمَا نَحْنُ نُصَلِّي مَعَ النَّبِيِّ - ﷺ - إِذْ أَقْبَلَتْ عِيرٌ تَحْمِلُ طَعَامًا، فَالتَفَتُوا إِلَيْهَا حَتَّى مَا بَقِيَ مَعَ النَّبِيِّ - ﷺ - إِلَّا اثْنَا عَشَرَ رَجُلًا، فَنَزَلَتْ هَذِهِ الآيَةُ: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا﴾ [الجمعة: ١١].\nالشرح:\nهذا الحديث أخرجه أيضًا في البيوع والتفسير (^١)، وأخرجه مسلم هنا (^٢). قَالَ الحميدي: زاد أبو مسعود فيه: فقال - ﷺ -: \"لو تتابعتم حَتَّى لم يبق منكم أحد لسال بكم الوادي نارًا\" ولم أجد هذه الزيادة في الكتابين ولا فيما أخرجه الإسماعيلي والبرقاني، وهي فائدة من أبي مسعود (^٣).\n_________\n(^١) سيأتي برقم (٢٠٥٨) كتاب: البيوع، باب: قول الله تعالى: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾، و(٤٨٩٩) في التفسير، باب: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا﴾.\n(^٢) \"صحيح مسلم\" (٨٦٣) كتاب: الجمعة، باب: في قوله تعالى: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا﴾. وورد في هامش الأصل: من خط الشيخ: أبو داود والترمذي في التفسير (…) والنسائي هنا وفي التفسير.\n(^٣) \"الجمع بين الصحيحين\" للحميدي ٢/ ٣٥٥ (١٥٧٦).","vol":"7","page":625},{"text":"إذا تقرر ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nقوله: (بينما نحن نصلي مع رسول الله - ﷺ -) الظاهر أن المراد بالصلاة هنا: الخطبة، يسميه باسم ما قاربها، وهو من جنسها، أو لأنهم كانوا ينتظرونها.\nوقال ابن الجوزي: معناه: حضرنا الصلاة وكان - ﷺ - يخطب يومئذٍ قائمًا. وبين هذا في الحديث فإنه في \"الصحيح\" في حديث جابر هذا أنه - ﷺ - كان يخطب قائمًا.\nوقال البيهقي: الأشبه أن يكون الصحيح رواية من روى أن ذلك في الخطبة، والمراد بالصلاة: الخطبة، فعبر بها عنها (^١)، يدل على ذلك حديث كعب بن عجرة السالف في باب الخطبة قائمًا (^٢)، ويؤيده أيضًا حديث الدارقطني: بينما رسول الله - ﷺ - يخطب يوم الجمعة .. الحديث (^٣) كما ستعلمه، وكذا أوله المهلب حيث يحتمل أن يكون في الخطبة، كما قَالَ الحسن؛ لأن من انتظر الصلاة فهو في صلاة ولا يظن بالصحابة إلا أحسن الظن. أي: لأن الله وصف أصحاب محمد بأنهم ﴿لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللهِ﴾ [النور: ٣٧] إلا أن يكون هذا الحديث قبل نزول الآية، كما نبه عليه الأصيلي.\nثانيها:\n(العير)، مؤنثة، لا واحد لها من لفظها: القافلة أو الإبل التي تحمل\n_________\n(^١) \"معرفة السنن والآثار\" ٤/ ٣٥٠ (٦٤١٩) كتاب: الجمعة، باب: الخطبة قائمًا.\n(^٢) يراجع شرح حديث (٩٢٠).\n(^٣) \"سنن الدارقطني\" ٢/ ٤ - ٦ كتاب: الجمعة، باب: ذكر العدد في الجمعة.","vol":"7","page":626},{"text":"الطعام أو التجارة لا تسمى عيرًا إلا هكذا.\nوفي الدارقطني: أنهم نزلوا بالبقيع (^١).\nووقع في \"الجمع بين الصحيحين\" لعبد الحق أن البخاري لم يخرج قوله: عير تحمل طعامًا. وهو عجيب، وروى الشافعي عن إبراهيم بن محمد، حَدَّثَني جعفر بن محمد عن أبيه قَالَ: كان النبي - ﷺ - يخطب يوم الجمعة، وكانت لهم سوق يقال لها: البطحاء، كانت بنو سُليم يجلبون إليها الخيل والإبل والسمن فَقدِمُوا، فخرج إليهم الناس وتركوا رسول الله - ﷺ -، وكان لهم لهو إذا تزوج أحد من الأنصار ضربوا بالكَبَرِ -بفتح الكاف والباء- وهو الطبل، فعيرهم الله بذلك، فقال: ﴿وَإِذَا رَأَوْا تِجَارَةً﴾ [الجمعة: ١١] الآية (^٢)، وهو مرسل؛ لأن محمدًا الباقر من التابعين.\nوقال السهيلي: ذكر أهل التأويل والحديث: أن دحية بن خليفة الكلبي قدم من الشام بعير له تحمل طعامًا وبرًّا، وكان الناس إذ ذاك محتاجين، فانفضوا إليها وتركوا رسول الله - ﷺ -. وذكر ابن الجوزي نحو ذلك، وقال: إنه كان قبل إسلام دحية (^٣).\nوروى ابن طاهر في \"صفة التصوف\" عن جابر -وقال: إسناده مخرج في مسلم-: كان - ﷺ - يخطب قائمًا، ثم يجلس، ثم يقوم فيخطب، وكن الجواري إذا أنكحوهن يقرون وهم يضربون بالدفوف والمزامير فيهل الناس، ويدعون رسول الله - ﷺ - قائمًا، فعاتبهم الله فقال: ﴿وَإِذَا رَأَوْا﴾ الآية.\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٤.\n(^٢) \"مسند الشافعي\" ١/ ١٣٠ (٣٨٤) باب: في صلاة الجمعة.\n(^٣) \"زاد المسير\" ٨/ ٢٦٩.","vol":"7","page":627},{"text":"ثالثها:\nالانفضاض: التفرق؛ فضضت القوم فانفضوا. أي: فرقتهم فتفرقوا.\nوقوله: (حتى ما بقي معه إلا اثنا عشر رجلًا) كذا في \"الصحيح\"، وفي الدارقطني: ليس معه إلا (أربعين) (^١) رجلًا أنا (فيهم) (^٢). ثم قَالَ: لم يقله كذلك غير علي بن عاصم عن حُصين، وخالفه أصحاب حُصين فقالوا: اثنا عشر رجلًا (^٣).\nوفي \"المعاني\" للفراء: إلا ثمانية نفر (^٤). وفي \"تفسير عبد بن حميد\": إلا سبعة (^٥).\nوفي \"مراسيل أبي داود\" من حديث مقاتل بن حيان أنه - ﷺ - كان يصلي الجمعة قبل الخطبة مثل العيدين حتى كان يوم جمعة والنبي - ﷺ - يخطب، وقد صلى الجمعة، فدخل رجل فقال: إن دحية قدم بتجارته. وكان دحية إذا قدم تلقاه أهله بالدفوف، فخرج الناس لم يظنوا إلا أنه ليس في ترك الخطبة شيء، فأنزل الله ﴿وَإِذَا رَأَوْا تِجَارَةً﴾ الآية، فقدم الخطبة يوم الجمعة وأخَّر الصلاة، فكان لا يخرج أحد لرعاف أو حدث بعد النهي حَتَّى يستأذن رسول الله، يشير إليه بإصبعه التي تلي الإبهام، فيأذن له، ثم يشير إليه بيده (^٦).\nقَالَ السهيلي: هذا وإن لم يتصل من وجه ثابت، فالظن الجميل بالصحابة يوجب أن يكون صحيحًا.\n_________\n(^١) كذا بالأصل وفي الدارقطني: أربعون وهو الجادة.\n(^٢) كذا بالأصل، وفي الدارقطني: منهم.\n(^٣) \"سنن الدارقطني\" ٢/ ٤ كتاب: الجمعة، باب: ذكر العدد في الجمعة.\n(^٤) \"معاني القرآن\" ٣/ ١٥٧.\n(^٥) انظر: \"الدر المنثور\" ٦/ ٣٣١.\n(^٦) \"المراسيل\" (٦٢) كتاب: الصلاة، باب: ما جاء في الجمعة.","vol":"7","page":628},{"text":"وكذا قَالَ القاضي عياض: إن هذا أشبه بحال الصحابة، والمظنون بهم أنهم ما كانوا يدعون الصلاة معه، وإنما ظنوا جواز الانصراف بعد انقضاء الصلاة، وقد أنكر بعضهم كونه - ﷺ - خطب قط بعد صلاة الجمعة هنا (^١).\nرابعها:\nجاء في \"الصحيح\": لما ذكر الاثني عشر رجلًا وأنا فيهم. وفي أفراد مسلم: ومنهم أبو بكر وعمر (^٢).\nوذكر السهيلي أنه جاء ذكر أسماء الباقين في حديث مرسل رواه أسعد (^٣) بن عمرو والد موسى بن أسد، وهم: أبو بكر وعمر وعثمان وعلي وطلحة والزبير وسعد بن أبي وقاص وسعيد بن زيد وعبد الرحمن بن عوف وأبو عبيدة وبلال، وابن مسعود في رواية، وفي رواية: عمار بن ياسر، وأهمل جابرًا -وهو الصحيح كما سلف- وسالمًا مولى أبي حذيفة، ذكرها إسماعيل بن أبي زياد الشامي في \"تفسير ابن عباس\".\nوجاء في رواية: فلم يبق معه إلا اثنا عشر رجلًا وامرأة (^٤). وفي أخرى: وامرأتان. ذكرها إسماعيل هذا.\nخامسها:\nإن قلتَ: ما السر في قوله ﴿إِلَيْهَا﴾ دون قوله: إليهما؟\nقلتُ: لأن التجارة كانت أهم إليهم. وفي قراءة عبد الله: (وإذا رأوا\n_________\n(^١) \"إكمال المعلم\" ٣/ ٢٦٢.\n(^٢) \"صحيح مسلم\" (٨٦٣) كتاب: الجمعة، باب: في قوله تعالى: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا﴾.\n(^٣) في هامش الأصل: لعله أسد.\n(^٤) رواه الطبري في \"تفسيره\" ١٢/ ٩٨ (٣٤١٤٠، ٣٤١٤٢).","vol":"7","page":629},{"text":"لهوًا أو تجارة انفضوا إليها). ذكره الفراء (^١) والمبرد.\nوالتقدير كما قَالَ الزجاج: إليها في كل واحد، وحذف؛ لأن الثاني يدل عليه. قَالَ: ويجوز في الكلام: انفضوا إليه وإليها وإليهما، أو أن العطف إذا كان بـ (أو) إذا كان ضميرًا، قياسه عوده إلى أحدهما لا إليهما، أو أن الضمير أعيد إلى المعنى دون اللفظ. أي: انفضوا إلى الرؤية التي رأوها. أي: مالوا إلى طلب ما رأوه. قاله ابن الأثير (^٢).\nسادسها:\nاختلف العلماء في الإمام يفتتح الجمعة بالجماعة ثم يتفرقون، وهو ما ترجم له البخاري فقال الثوري: إذا ذهبوا إلا رجلين صلى ركعتين، وإن بقي واحد صلى أربعًا (^٣).\nوقال أبو ثور: إذا بقي معه واحد صلى جمعة اعتبارًا بالدخول. ورآه الشافعي (^٤)، وقال أبو يوسف ومحمد: إذا كبَّر ثم تفرقوا كلهم صلاها جمعة وحده (^٥).\nوقال أبو حنيفة: إذا نفروا قبل أن يركع ويسجد سجدة يستقبل الظهر، وإن نفروا بعد سجوده سجدة صلاها جمعة (^٦)؛ وحُكي عن مالك والمزني (^٧).\n_________\n(^١) انظر: \"معاني القرآن\" ٣/ ١٥٧.\n(^٢) \"الشافي في شرح مسند الشافعي\" لابن الأثير ٢/ ٢٢٥.\n(^٣) ذكره ابن المنذر في \"الأوسط\" ٤/ ١١١.\n(^٤) ذكره ابن المنذر في \"الأوسط\" ٤/ ١١١، ١١٢.\nوورد بهامش الأصل: أي: في القديم.\n(^٥) ذكره ابن المنذر في \"الأوسط\" ٤/ ١١٢، ١١٣.\n(^٦) انظر: \"الهداية\" ١/ ٩٠.\n(^٧) انظر: \"عيون المجالس\" ١/ ٤٠٤ - ٤٠٦.","vol":"7","page":630},{"text":"وقال زفر: إذا نفروا عنه قبل أن يجلس للتشهد بطلت صلاته (^١)؛ لأنه يراعى فيها الاجتماع إلى آخرها.\nوعن الشافعي أقوال:\nأظهرها: البطلان إذا انفضوا.\nثانيها: لا، إن بقي اثنان.\nثالثها: لا، إن بقي واحد.\nوخرج المزني قولين آخرين:\nأحدهما: إن بقي وحده جاز أن يتم الجمعة.\nوالثاني: إنه إن صلى ركعة ثم انفضوا أتم الجمعة، وإن انفضوا قبل الركعة لم يتم الجمعة (^٢).\nوعن أشهب: إذا لم يبق معه [إلا] (^٣) عبيد أو نساء صلى بهم الجمعة (^٤). وقال إسحاق: إن بقي معه اثنا عشر رجلًا صلى الجمعة ركعتين على ظاهر هذا الحديث.\nوهذه المسألة فرع على اختلافهم في عدد من تقوم بهم الجمعة، وقد سلف.\nقَالَ ابن بطال: والصحيح قول من قَالَ: إن نفروا عنه بعد عقد ركعة كاملة أنه يتمها جمعه لقوله - ﷺ -: \"من أدرك ركعة من الصلاة فقد أدرك الصلاة\" (^٥)، ولا يكفي الدخول؛ لأنه لو كبَّر ولم يكبروا وانفضوا\n_________\n(^١) انظر: \"المبسوط\" ٢/ ٣٤.\n(^٢) انظر: \"المجموع\" ٤/ ٣٧٤.\n(^٣) زيادة يقتضيها السياق.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٤٥٥، ٤٥٦.\n(^٥) سلف برقم (٥٨٠)، ورواه مسلم (٦٠٧).","vol":"7","page":631},{"text":"لا جمعة، فكذا إذا نفروا بعد أن كبَّر لا يقال: إن الجمعة استقرت بدخولهم فيها فلا اعتبار بعقد الركعة، فإنه بإدراك التشهد منها مدرك لتكبيرة الإحرام معه، ولا يعتد بها، ولا ينبني عليها جمعة (^١).\nواحتج الطحاوي لأصحابه بأن قَالَ: شرط صحة الجمعة الإمام والمأموم، فلما كان المأموم تصح له الجمعة بأن يدرك بعض الصلاة مع الإمام وإن لم يدرك جميعها، كذلك ينبغي أن يصح للإمام مشاركة المأمومين له في بعض صلاته (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٢٤.\n(^٢) \"مختصر اختلاف العلماء\" ١/ ٣٤٩.","vol":"7","page":632},{"text":"<span data-type='title' id=toc-810>٣٩ - باب الصَّلَاةِ بَعْدَ الجُمُعَةِ وَقَبْلَهَا</span>\n٩٣٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي قَبْلَ الظُّهْرِ رَكْعَتَيْنِ، وَبَعْدَهَا رَكْعَتَيْنِ، وَبَعْدَ المَغْرِبِ رَكْعَتَيْنِ فِي بَيْتِهِ، وَبَعْدَ العِشَاءِ رَكْعَتَيْنِ، وَكَانَ لَا يُصَلِّي بَعْدَ الجُمُعَةِ حَتَّى يَنْصَرِفَ فَيُصَلِّي رَكْعَتَيْنِ. [١١٦٥، ١١٧٢، ١١٨٠ - مسلم: ٧٢٩، ٨٨٢ - فتح: ٢/ ٤٢٥]\nذكر فيه حديث عبد الله بن يوسف، عن مالك، عن نافع، عن ابن عمر أَنَّ رَسُولَ الله - ﷺ - كَانَ يُصَلِّي قَبْلَ الظُّهْرِ رَكْعَتَيْنِ، وَبَعْدَهَا رَكْعَتَيْنِ، وَبَعْدَ المَغْرِبِ رَكْعَتَيْنِ فِي بَيْتِهِ، وَبَعْدَ العِشَاءِ رَكْعَتَيْنِ، وَكَانَ لَا يُصَلِّي بَعْدَ الجُمُعَةِ حَتَّى يَنْصَرِفَ فَيُصَلِّي رَكْعَتَيْنِ.\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا وأبو داود والنسائي (^١)، وفي رواية معن عن مالك: حَتَّى ينصرف فيصلي في بيته. وفي رواية يحيى عن مالك: وكان لا يصلي بعد الجمعة في المسجد حتى ينصرف فيسجد سجدتين (^٢).\nقَالَ الدارقطني في \"الموطآت\": وكذلك قَالَ أبو علي الحنفي وبشر ابن عمر: حين ينصرف فيصلي. فقط. ورواية سالم عن أبيه لم يذكر فيها البيت في المغرب، وفي \"الغرائب\": وبعد صلاة العشاء ركعتين في بيته.\n_________\n(^١) \"صحيح مسلم\" (٧٢٩) كتاب: صلاة المسافرين، باب: فضل السنن الراتبة قبل الفرائض وبعدهن وبيان عددهن. أبو داود (١٢٥٢) كتاب: التطوع، باب: تفريع أبواب التطوع وركعات السنة، النسائي ٢/ ١١٩ كتاب: الإمامة، باب: الصلاة بعد الظهر.\n(^٢) رواها مسلم (٨٨٢/ ٧١) كتاب: الجمعة، باب: الصلاة بعد الجمعة، ومالك ص ١٢١ كتاب: الصلاة، باب: العمل في جامع الصلاة.","vol":"7","page":633},{"text":"وفيها أيضًا: كان - ﷺ - لا يصلي بعد الجمعة شيئًا.\nإذا تقرر ذلك؛ فالبخاري -﵀- ذكر الصلاة بعد الجمعة كما ترى، ولم يذكر الصلاة قبلها إلا أن يريد أنها تداني الظهر.\nوقد أفردته في جزء مفرد قديمًا، ومنه حديث ابن عمر أنه كان يطيل الصلاة قبل الجمعة ويصلي بعدها ركعتين، ويحدث أن رسول الله - ﷺ - كان يفعل ذلك، أخرجه أبو داود وابن حبان في \"صحيحه\" (^١)، وذكرت فيه أحاديث عامة وخاصة، ولابد لك من مراجعته.\nوفي ابن ماجه -بإسنادٍ ضعيف- عن ابن عباس قَالَ: كان النبي - ﷺ - يركع من قبل الجمعة أربعًا لا يفصل في شيء منهن (^٢)، وصح فيما بعدها حديث أبي هريرة مرفوعًا: \"إذا صلى أحدكم الجمعة فليصل بعدها أربع ركعات\" (^٣)، وفي لفظٍ: \"من كان مصليًا بعد الجمعة فليصل أربعًا\" (^٤)، وفي آخر: \"إذا صليتم الجمعة فصلوا بعدها أربعًا\" أخرجه مسلم (^٥).\nوفي \"علل الخلَّال\": \"فإن عجل بك شيءٌ فصل ركعتين في المسجد وركعتين إذا رجعت\" وقال الخطيب: هذا مدرج (^٦).\nوقال الأثرم: قلتُ لأحمد: عبيد الله عن نافع، عن ابن عمر عن حفصة: كان - ﷺ - يصلي بعد الجمعة وكعتين؟ فقال: عن حفصة!\n_________\n(^١) \"سنن أبي دواد\" (١١٢٨) كتاب: الصلاة، باب: الصلاة بعد الجمعة، و\"صحيح ابن حبان\" ٦/ ٢٢٧ (٢٤٧٦) كتاب: الصلاة، باب: النوافل.\n(^٢) \"سنن ابن ماجه\" (١١٢٩) كتاب: إقامة الصلاة، باب: ما جاء في الصلاة قبل الجمعة، قال الألباني في \"ضعيف ابن ماجه\" (٢٣٤): ضعيف جدًّا.\n(^٣) رواه مسلم (٨٨١) كتاب: الجمعة، باب: الصلاة بعد الجمعة.\n(^٤) رواه مسلم (٨٨١).\n(^٥) رواه مسلم (٨٨١).\n(^٦) \"الفصل للوصل المدرج في النقل\" ١/ ٣١١.","vol":"7","page":634},{"text":"كالمنكر، ليس هذا بشيء، من قَالَ هذا؟ قلت: حماد بن سلمة، فقال: حماد بن سلمة! ثم سكت.\nولأبي داود: فعلها ستًّا بعدها، من طريق ابن عمر. وفي \"سنن سعيد بن منصور\" عن أبي عبد الرحمن السلمي قَالَ: علَّمنا ابن مسعود أن نصلي بعد الجمعة أربعًا، فلما قدم علينا علي علَّمنا أن نصلي ستًّا.\nوسيأتي في باب التطوع: مثنى مثنى من حديث ابن عمر أنه - ﷺ - كان يصلي بعد الجمعة ركعتين لم يرد (^١).\nوأخرجه مسلم أن عبد الله بن عمر كان إذا صلى الجمعة انصرف فسجد سجدتين في بيته، ثم قَالَ: كان رسول الله - ﷺ - يصنع ذلك (^٢).\nويأتي في باب الركعتين قبل الظهر أيضًا من حديث ابن عمر: ركعتين قبل الظهر أيضًا (^٣)، ولما أخرجه الترمذي قَالَ: وفي الباب عن علي وعائشة، وحديث ابن عمر حسنٌ صحيح (^٤)، وأخرجه من حديث عائشة أيضًا وقال: حسنٌ صحيحٌ (^٥).\nوأخرجه مسلم (^٦) وأبو داود وقالا: أربعًا (^٧).\n_________\n(^١) سيأتي برقم (١١٦٥) كتاب: التهجد، باب: ما جاء في التطوع مثنى مثنى.\n(^٢) \"صحيح مسلم\" (٧٢٩) كتاب: صلاة المسافرين، باب: فضل السنن الراتبة قبل الفرائض وبعدهن وبيان عددهن.\n(^٣) سيأتي برقم (١١٨٠) كتاب: التهجد.\n(^٤) \"سنن الترمذي\" (٤٢٥) كتاب: الصلاة، باب: ما جاء في الركعتين بعد الظهر.\n(^٥) \"سنن الترمذي\" (٤٣٦) كتاب: الصلاة، باب: ما جاء في الركعتين بعد العشاء.\n(^٦) \"صحيح مسلم\" (٧٣٠) كتاب: صلاة المسافرين، باب: جواز النافلة قائمًا وقاعدًا، وفعل بعض الركعة قائمًا وبعضها قاعدًا.\n(^٧) \"سنن أبي داود\" (١٢٦٩ - ١٢٧٠) كتاب: التطوع، باب: الأربع قبل الظهر وبعدها.","vol":"7","page":635},{"text":"وأخرج الأربع قبلها البخاري من حديث عائشة كما سيأتي في بابه (^١)، وكذا مسلم (^٢).\nوفي رواية للترمذي وابن ماجه: كان إذا لم يصل أربعًا قبلها صلاهن بعدها، وقال: حسنٌ غريب (^٣).\nولابن ماجه أيضًا: كان إذا فاتته الأربع قبل الظهر صلاها بعد (^٤).\nولابن ماجه والترمذي عنها مرفوعًا: \"من ثابر على ثنتي عشرة ركعة من السنة بني الله له بيتًا في الجنة: أربع قبل الظهر، وركعتين بعدها، وركعتين بعد المغرب، وركعتين بعد العشاء، وركعتين قبل الفجر\" قَالَ: وفي الباب عن أم حبيبة (م، والأربعة) وأبي هريرة وأبي موسى وابن عمر (^٥)، وللنسائي مثله؛ إلا أنه أبدل ركعتين (قبل) (^٦) العشاء بركعتين قبل العصر (^٧).\n_________\n(^١) سيأتي برقم (١١٨٢) كتاب: التهجد، باب: الركعتين قبل الظهر.\n(^٢) \"صحيح مسلم\" (٧٣٠).\n(^٣) \"سنن الترمذي\" (٤٢٦) كتاب: الصلاة، باب: ما جاء في الركعتين بعد الظهر عن عائشة، قال الألباني في \"صحيح الترمذي\": حسن.\n(^٤) \"سنن ابن ماجه\" (١١٥٨) كتاب: إقامة الصلاة، باب: من فاتته الأربع قبل الظهر، وضعفه الألباني في \"ضعيف ابن ماجه\" (٢٤١)، وخرجه في \"الضعيفة\" (٤٢٠٨) وقال: منكر.\n(^٥) \"سنن الترمذي\" (٤١٤) كتاب: الصلاة، باب: ما جاء فيمن صلى في يوم وليلة ثنتي عشرة ركعة من السنة ما له من الفضل، و\"سنن ابن ماجه\" (١١٤٠) كتاب: إقامة الصلاة، باب: ما جاء في ثنتي عشرة ركعة من السنة، وصححه الألباني في \"صحيح ابن ماجه\" (٩٣٥).\n(^٦) كذا بالأصل.\n(^٧) \"سنن النسائي\" ٣/ ٢٦٢ - ٢٦٣ كتاب: قيام الليل، باب: ذكر ثواب من صلى في اليوم والليلة ثنتي عشرة ركعة .. من حديث أم حبيبة.","vol":"7","page":636},{"text":"وأخرج الأربعة أيضًا قبل الظهر: أبو داود (^١)، والترمذي في \"شمائله\" (^٢)، وابن ماجه من حديث أبي أيوب (^٣)، والترمذي، وقال: حسن من حديث عبد الله بن السائب (^٤)، والترمذي من حديث علي، وحسَّنه (^٥)، ومن حديث عمر، وقال: غريب (^٦).\nوفي \"سنن سعيد بن منصور\" عن البراء مرفوعًا: \"من صلى قبل الظهر أربعًا كان كأنما تهجد من ليلته، ومن صلاهن بعد العشاء كان كمثلهن من ليلة القدر\".\nوفي النسائي من حديث أبي هريرة: \"ركعتين قبلها وبعدها\" وفي الصحيحين من حديث أم سلمة: \"ركعتين بعدها\".\nوقوله: (\"وبعد المغرب ركعتين في بيته\") كذا رواه مالك وعبيد الله عن نافع عن ابن عمر، ورواه ولده سالم، ولم يذكر: \"في بيته\".\nوأخرجه الترمذي من حديث أيوب عن نافع عنه، ثم قَالَ: حسنٌ صحيح. قَالَ: وفي الباب عن رافع بن خديج وكعب بن عجرة (^٧).\n_________\n(^١) \"سنن أبي داود\" (١٢٥١) كتاب: التطوع، باب: الأول من الكتاب.\n(^٢) \"شمائل الترمذي\" (٢٩٦) باب: صلاة الضحى.\n(^٣) \"سنن ابن ماجه\" (١١٥٧) كتاب: إقامة الصلاة، باب: ما جاء في الأربع ركعات قبل الظهر، وقال الألباني في \"صحيح ابن ماجه\": صحيح دون جملة الفصل.\n(^٤) \"سنن الترمذي\" (٤٧٨) كتاب: الصلاة، باب: ما جاء في الصلاة عند الزوال، وصححه الألباني في \"صحيح الترمذي\".\n(^٥) \"سنن الترمذي\" (٤٢٤) كتاب: الصلاة، باب: ما جاء في الأربع قبل الظهر، صححه الألباني في \"صحيح الترمذي\".\n(^٦) \"سنن الترمذي\" (٣١٢٨) كتاب: تفسير القرآن، باب: ومن سورة النحل، وضعفه الألباني في \"ضعيف الترمذي\".\n(^٧) \"سنن الترمذي\" (٤٣٢) كتاب: الصلاة، باب: ما جاء أنه يصليهما في البيت.","vol":"7","page":637},{"text":"وروى عن ابن مسعود -وقال: غريبٌ- أنه قَالَ: ما أحصي ما سمعت رسول الله - ﷺ - يقرأ في الركعتين بعد المغرب وفي الركعتين قبل صلاة الفجر بـ ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ (١)﴾ و﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ (^١).\nوفيه: وقال: غريب (^٢)، وأبي داود وابن ماجه (^٣) من حديث كعب بن عجرة أنه - ﷺ - أتى مسجد بني عبد الأشهل فصلى فيه المغرب، فلما قضوا صلاتهم رآهم يسبحون بعدها، فقال: \"هذه صلاة البيوت\" وفي رواية: \"عليكم بهذه الصلاة في البيوت\".\nولأبي داود عن ابن عباس قَالَ: كان رسول الله - ﷺ - يطيل القراءة في الركعتين بعد المغرب حَتَّى يتفرق أهل المسجد (^٤).\nوذكر ابن الأثير في \"جامع الأصول\" عن مكحول يبلغ به رسول الله - ﷺ - قَالَ: \"من صلى بعد المغرب قبل أن يتكلم ركعتين -وفي رواية: أربع ركعات- رفعت صلاته في عليين\".\nوعن حذيفة: كان يقول: \"عجلوا الركعتين بعد المغرب، فإنهما يرفعان مع المكتوبة\" (^٥)، ولم يعزهما.\nوللترمذي من حديث أبي هريرة مرفوعًا -وقال: غريب-: \"من صلى\n_________\n(^١) \"سنن الترمذي\" (٤٣١).\n(^٢) الترمذي (٦٠٤).\n(^٣) أبو داود (١٣٠٠)، وابن ماجه (١١٦٥)، وحسنه الألباني في \"صحيح أبي داود\" (١١٧٦).\n(^٤) \"سنن أبي داود\" (١٣٠١) كتاب: التطوع، باب: ركعتي المغرب أين تصليان؟، وضعفه الألباني في \"ضعيف أبي داود\" (٢٣٨) قائلًا: إسناده ضعيف، يعقوب بن عبد الله، ليس بالقوي ومثله شيخه.\n(^٥) ورواه البيهقي في \"شعب الإيمان\" ٣/ ١٢١ - ١٢٢ (٣٠٦٨) باب: فضل الأذان والإقامة.","vol":"7","page":638},{"text":"بعد المغرب ست ركعات لم يتكلم فيما بينهن بسوء عُدلن له بعبادة ثنتي عشرة سنة\" قَالَ: وقد روت عائشة مرفوعًا: \"من صلى بعد المغرب عشرين ركعة بني الله له بيتًا في الجنة\" (^١).\nوقوله: (\"وبعد العشاء ركعتين\") وفي البخاري معلقًا كما سيأتي في بابه عن ابن عمر \"بعد العشاء في أهله\" (^٢)، ولأبي داود عن عائشة: ما صلى رسول الله - ﷺ - العشاء قط فدخل عليَّ الأولى أربع ركعات أو ست ركعات (^٣).\nوعن ابن عباس قَالَ: بت عند خالتي ميمونة، فصلى رسول الله - ﷺ - العشاء ثم جاء إلى منزله فصلى أربع ركعات، ثم نام .. الحديث (^٤).\nوفي البيهقي من حديث ابن عباس مرفوعًا: \"من صلى أربع ركعات خلف العشاء الآخرة، قرأ في الركعتين الأوليين: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ (١)﴾ و﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ وفي الأخيرتين ﴿تَبَارَكَ الَّذِي بِيَدِهِ المُلْكُ﴾ و﴿الم (١) تَنْزِيلُ﴾ السجدة كتب له كأربع ركعات ليلة القدر\" قَالَ البيهقي: تفرد به ابن فروخ المصري، والمشهور ما رواه عن يثيع عن كعب قَالَ: \"من توضأ فأحسن الوضوء ثم صلى العشاء الآخرة وصلى بعدها أربع ركعات، فأتم ركوعهن وسجودهن، يعلم ما يقترئ فيهن،\n_________\n(^١) \"سنن الترمذي\" (٤٣٥) كتاب: الصلاة، باب: ما جاء في فضل التطوع وست ركعات بعد المغرب، وضعفه الألباني في \"ضعيف الترمذي\" قائلًا: ضعيف جدًا.\n(^٢) برقم (١١٧٢ - ١١٧٣) كتاب: التهجد، باب: التطوع بعد المكتوبة.\n(^٣) \"سنن أبي داود\" (١٣٠٣) كتاب: الصلاة، باب: الصلاة بعد العشاء، قال الألباني في \"ضعيف أبي داود\" برقم (٢٣٩): ضعيف، مقاتل لا يعرف.\n(^٤) سلف برقم (١١٧) كتاب: العلم، باب: السمر في العلم.","vol":"7","page":639},{"text":"فإن له -أو قَالَ: كن له- بمنزلة ليلة القدر\" (^١).\nوقال ابن بطال: اختلف العلماء في الصلاة بعد الجمعة، فقالت طائفة: يصلي بعدها ركعتين في بيته كالتطوع بعد الظهر، روي ذلك عن عمر وعمران بن حصين والنخعي وقال مالك: إذا صلى الإمام الجمعة فينبغي أن يدخل معزله ولا يركع في المسجد؛ لما روي عن رسول الله - ﷺ - أنه كان ينصرف بعد الجمعة ولم يركع في المسجد. قَالَ: ومن خلفه أيضًا إذا سلموا فأُحب أن ينصرفوا ولا يركعوا في المسجد وإن ركعوا فذاك واسع.\nوقالت طائفة: يصلي بعدها ركعتين ثم أربعًا. روي ذلك عن علي وابن عمر وأبي موسى، وهو قول عطاء والثوري وأبي يوسف، إلا أن أبا يوسف استحب أن يقدم الأربع قبل الركعتين (^٢).\nوقال الشافعي: ما أكثر المصلي بعد الجمعة من التطوع فهو أحبُّ إليَّ (^٣).\nوقالت طائفة: يصلي بعدها أربعًا لا يفصل بينهن بسلام. روي ذلك عن ابن مسعود وعلقمة والنخعي (^٤)، وهو قول أبي حنيفة\n_________\n(^١) \"السنن الكبرى\" للبيهقي ٢/ ٤٧٧ كتاب: الصلاة، باب: من جعل بعد العشاء أربع ركعات أو أكثر.\n(^٢) رواه عبد الرزاق عن ابن عمر ٣/ ٢٤٦ (٥٥٢٢ - ٥٥٢٣) كتاب: الجمعة، باب: الصلاة قبل الجمعة وبعدها، وابن أبي شيبة ١/ ٤٦٤ (٥٣٦٧ - ٥٣٧٠) كتاب: الصلوات، باب: من كان يصلي بعد الجمعة ركعتين، وذكره ابن المنذر في \"الأوسط\" ٤/ ١٢٥.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٤٢.\n(^٤) رواه عنهم ابن أبي شيبة ١/ ٤٦٤ - ٤٦٥ (٥٣٧٦ - ٥٣٧٧)، (٥٣٧٩) في الصلوات، باب: من كان يصلي بعد الجمعة أربعًا، وذكرها ابن المنذر في \"الأوسط\" ٤/ ١٢٥.","vol":"7","page":640},{"text":"وإسحاق (^١). احتج الأولون بحديث ابن عمر أن رسول الله - ﷺ - كان لا يصلي بعد الجمعة إلا ركعتين في بيته.\nقَالَ المهلب: وهما الركعتان بعد الظهر؛ وكرر ابن عمر ذكرها لأجل أنه - ﷺ - كان يصليها في بيته؛ ووجهه أنه لما كانت الجمعة ركعتين لم يصل بعدها صلاة مثلها خشية أن يظن أنها التي حذفت منها وأنها واجبة، فلما زال عن موطن القصد صلى في بيته.\nوقد روى ابن جريج عن عمر بن عطاء أن نافع بن جبير أرسله إلى السائب ابن أخت نمر يسأله عن شيءٍ رآه منه معاوية في الصلاة. قَالَ: نعم، صليت معه الجمعة، فلما سلم الإمام قمت فصليتُ، قال: لا تَعُد لما فعلت، إذا صليت الجمعة فلا تَصِلْها بصلاة حتى تكلم أو تخرج، فإن رسول الله - ﷺ - أمرنا أن لا نصِل صلاةً بصلاةٍ حتى نتكلم أو نخرج. وهو من أفراد مسلم (^٢).\nوروى الأعمش، عن أبي الضحى، عن مسروق قَالَ: كنا نقرأ في المسجد فنقوم فنصلي في الصف، فقال (عبد الله) (^٣): صلوا في رحالكم؛ لئلا يراكم الناس فيرونها سنة.\nوقد أجاز مالك الصلاة بعد الجمعة في المسجد للناس، ولم يجزه للأئمة (^٤).\nوحجة الآخرين ما رواه أبو إسحاق عن عطاء قَالَ: صليت مع ابن عمر الجمعةَ، فلما سلم قام فركع ركعتين، ثم صلى أربع ركعات، ثم\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٣٦.\n(^٢) \"صحيح مسلم\" (٨٨٣) كتاب: الجمعة، باب: الصلاة بعد الجمعة.\n(^٣) في الأصل: أبو عبد الله.\n(^٤) \"المدونة\" ١/ ١٤٧، \"النوادر\" ١/ ٤٧٠.","vol":"7","page":641},{"text":"انصرف (^١)، وما رواه سفيان، عن أبي حصين، عن أبي عبد الرحمن، عن على: من كان مصليًا بعد الجمعة فليصل ستًا (^٢).\nووجه قول أبي يوسف ما رواه الأعمش، عن إبراهيم، عن سليمان بن مسهر، عن خَرَشة بن الحُرِّ: أن عمر كره أن يصلي بعد صلاة مثلها (^٣).\nووجه أهل المقالة الثالثة ما رواه ابن عيينة، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة مرفوعًا: \"من كان منكم مصليًا بعد الجمعة فليصل أربعًا\" (^٤) وقد سلف (^٥).\nوقال ابن التين: معنى: (كان يصلي قبل الظهر ركعتين): يتنفل بهما، ومقتضى هذا اللفظ المداومة عليهما، وكذلك: الركعتان بعدها، وترك ذكر ما قبل العصر، وهو مباح وبعدها ممنوع عند كافة الفقهاء، إلا داود فإنه أجازه (^٦).\nقَالَ: والتنفل بعد المغرب جائز، ولا اختصاص له يثبت ولا غيره أكثر من سرعة انصارفه لنظرٍ أو غيره. قَالَ: والمراد بالانصراف على\n_________\n(^١) رواه ابن أبي شيبة ١/ ٤٦٤ (٥٣٦٩)، وابن المنذر في \"الأوسط\" ٤/ ١٢٦.\n(^٢) رواه البيهقي في \"معرفة السنن والآثار\" ٤/ ٤١١ (٦٦٤٥) كتاب: الجمعة، باب: الإمام ينصرف إلى منزله، ورواه عبد الرزاق ٣/ ٢٤٧ (٥٥٢٥) كتاب: الجمعة، باب: الصلاة قبل الجمعة وبعدها، وابن أبي شيبة ١/ ٤٦٤ (٥٣٦٧) كتاب: الصلوات، باب: من كان يصلي بعد الجمعة ركعتين، كلاهما (عبد الرزاق وابن أبي شيبة) عن عطاء بن السائب عن أبي عبد الرحمن السلمي .. الأثر.\n(^٣) رواه عبد الرزاق ٣/ ٦٧ (٤٨١٩ - ٤٨٢٠) كتاب: الصلاة، باب: التطوع قبل الصلاة وبعدها، ورواه ابن أبي شيبة ٢/ ٢١ (٥٩٩٧) كتاب: الصلوات، باب: من كره أن يصلي بعد الصلاة مثلها.\n(^٤) سلف تخريجه.\n(^٥) نهاية كلام ابن بطال من \"شرحه\" ٢/ ٥٢٥ - ٥٢٧.\n(^٦) انظر: \"المحلى\" ٣/ ٨.","vol":"7","page":642},{"text":"أصل مالك: إلى منزله. ويحتمل أن يريد الانصراف إلى مكانه.\nويدل عليه حديث البخاري في باب التطوع بعد المكتوبة: \"فأما المغرب والعشاء ففي بيته\" (^١)، فلما خص المغرب والعشاء بالبيت دل بأن غيرهما بخلافهما، فيحمل هذا الانصراف على الانتقال في المسجد.\nوظاهره هنا أن المغرب وحدها ببيته، وفي الحديث المذكور ذكر العشاء معها.\nفإما في المسجد فلا يخلو المصلي أن يكون إمامًا أو مأمومًا، فأما الإمام فقال مالك: لا يصلي بعد الجمعة حَتَّى ينصرف إلى منزله، ثم نقل عن النخعي موافقة عمر وعمران.\nقَالَ: ودليل مالك من القياس أنها صلاة فرض ركعتان غير مقصورة، يجهر بالقراءة فيها، فكان للمنع تكثير في التنفل بعدها كالصبح.\nوأما المأموم فإن شاء ركع وإن شاء لم يركع، واختار ابن القاسم الثاني، والفرق بين الإمام والمأموم أنَّ الإمام شرع له سرعة القيام من موضع مصلاه ولا يقيم به، ولم يشرع ذلك للمأموم، وفي الحديث دليلٌ على أن صلاة التطوع مثنى مثنى وستعلمه.\n_________\n(^١) يأتي برقم (١١٧٢).","vol":"7","page":643},{"text":"<span data-type='title' id=toc-811>٤٠ - باب قَوْلِ الله تَعَالَى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾ الآية</span>\n٩٣٨ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ قَالَ: كَانَتْ فِينَا امْرَأَةٌ تَجْعَلُ عَلَى أَرْبِعَاءَ فِي مَزْرَعَةٍ لَهَا سِلْقًا، فَكَانَتْ إِذَا كَانَ يَوْمُ جُمُعَةٍ تَنْزِعُ أُصُولَ السِّلْقِ فَتَجْعَلُهُ فِي قِدْرٍ، ثُمَّ تَجْعَلُ عَلَيْهِ قَبْضَةً مِنْ شَعِيرٍ تَطْحَنُهَا، فَتَكُونُ أُصُولُ السِّلْقِ عَرْقَهُ، وَكُنَّا نَنْصَرِفُ مِنْ صَلَاةِ الجُمُعَةِ فَنُسَلِّمُ عَلَيْهَا، فَتُقَرِّبُ ذَلِكَ الطَّعَامَ إِلَيْنَا فَنَلْعَقُهُ، وَكُنَّا نَتَمَنَّى يَوْمَ الجُمُعَةِ لِطَعَامِهَا ذَلِكَ. [٩٣٩، ٩٤١، ٢٣٤٩، ٥٤٠٣، ٦٢٤٨، ٦٢٧٩ - مسلم: ٨٥٩ - فتح: ٢/ ٤٢٧]\n\n٩٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ قَالَ: حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ بِهَذَا، وَقَالَ: مَا كُنَّا نَقِيلُ وَلَا نَتَغَدَّى إِلاَّ بَعْدَ الجُمُعَةِ. [انظر: ٩٣٨ - مسلم: ٨٥٩ - فتح: ٢/ ٤٢٧]\nذكر فيه عن سَهَل قَالَ: كَانَتْ فِينَا امْرَأَة تحقل (^١) عَلَى أَرْبِعَاءَ فِي مَزْرَعَةٍ لَهَا سِلْقًا .. الحديث.\nويأتي إن شاء الله في المزارعة والأطعمة (^٢)، وأخرجه النسائي، وأهمله ابن عساكر والطرقي.\nحَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حدثني ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ بِهَذَا، وَقَالَ: مَا كُنَّا نَقِيلُ وَلَا نتَغَذَّى إِلَّا بَعْدَ الجُمُعَةِ.\nثم قَالَ:\n_________\n(^١) كذا الأصل، وهو الموافق لرواية أبي ذر، والأصيلي، والكشميهني كما في \"اليونينية\".\n(^٢) برقم (٢٣٤٩) كتاب: المزارعة، باب: ما جاء في الفرس، وبرقم (٥٤٠٣) كتاب: الأطعمة، باب: السلق والشعير.","vol":"7","page":644},{"text":"<span data-type='title' id=toc-812>٤١ - باب القَائِلَةِ بَعْدَ الجُمُعَةِ</span>\n٩٤٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عُقْبَةَ الشَّيْبَانِيُّ قَالَ: حَدَّثَنَا أَبُو إِسْحَاقَ الفَزَارِيُّ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: كُنَّا نُبَكِّرُ إِلَى الجُمُعَةِ ثُمَّ نَقِيلُ. [انظر: ٩٠٥ - فتح: ٢/ ٤٢٨]\n\n٩٤١ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - الجُمُعَةَ ثُمَّ تَكُونُ القَائِلَةُ. [انظر: ٩٣٨ - مسلم: ٨٥٩ - فتح: ٢/ ٤٢٨]\nذكر فيه عن أنس: كُنَّا نُبَكِّرُ إِلَى الجُمُعَةِ ثُمَّ نَقِيلُ.\nوعن سهل: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - الجُمُعَةَ ثُمَّ تَكُونُ القَائِلَةُ.\nالشرح (^١):\nبعد أن (أقرر) (^٢) أني لم أعرف اسم هذه مع شدة البحث عنها.\nالأربعاء: جمع ربيع، وهي الساقية الصغيرة تجري إلى النخل، حجازية. ذكره ابن سيده. وقال ابن التين: هي الساقية.\nوقيل: النهر الصغير. وقال أبو عبد الملك: هو حافات الأحواض ومجاري المياه. وقال \"صاحب العين\": هي: الجداول، واحدها: ربيع (^٣).\nوالعَرْق: عظم عليه لحم، والجمع: عُراق، وتحقل مأخوذة من الحقل، وهو الزرع المتشعب الورق. كذا قاله ابن بطال (^٤)، وتبعه ابن التين فقال: تحقل أي: تغرس. وقيل: تزرع. قَالَ: وفي رواية أبي ذر\n_________\n(^١) جمع المصنف شرح البابين هنا.\n(^٢) في (ج): أقدم.\n(^٣) \"العين\" ٢/ ١٣٣.\n(^٤) \"شرح ابن بطال\" ٢/ ٥٢٨.","vol":"7","page":645},{"text":"تجعل بالعين والجيم (^١).\nقلتُ: وهو ما كتبه الدمياطي بخطه.\nوفي سند الأول أبو غسان المسمعي، وهو: محمد بن مطرِّف الليثي (^٢)، وأبو حازم واسمه: سلمة بن دينار القاص، مات سنة أربعين ومائة، وقيل: ثلاث وثلاثين (^٣).\nوفي الثاني: ابن أبي حازم، واسمه: عبد العزيز بن سلمة بن دينار المدني، مات فجأة في يوم الجمعة في مسجد رسول الله - ﷺ - سنة اثنتين، وقيل: أربع وثمانين ومائة، ومولده سنة سبع وثما نين، وبيعت داره فوجد فيها أربعة آلاف دينار (^٤). قَالَ أحمد: لم يكن يعرف بطلب الحديث، ولم يكن بالمدينة بعد مالك أفقه منه، ويقال: إن كتب سليمان بن بلال وقعت له ولم يسمعها (^٥).\n_________\n(^١) سبق أن أشرنا أن رواية أبي ذر: تحقل، وفصل ذلك القسطلاني في \"إرشاد الساري\" قال: ولأبي ذر والأصيلي عن الكشميهني: تحقل بالحاء المهملة والقاف المكسورة. قال: وزاد في \"اليونينية\" بالفاء.\n(^٢) هو ابن داود بن مُطرِّف بن عبد الله بن سارية الليثي، أبو غسان المدني، يقال إنه من موالي عمر بن الخطاب، قدم على المهدي بغداد، وحدث بها ونزل عسقلان الشام، وثقه يزيد بن هارون، وأحمد وأثنى عليه، وأبو حاتم ويحيى بن معين، وقال ابن المديني: كان شيخًا وسطًا صالحًا. انظر \"تهذيب الكمال\" ٢٧/ ٤٧٠.\n(^٣) في هامش الأصل: وفي \"الكاشف\" (…) أنه ١٤٤، والقول الأول ما قدمه المصنف.\n(^٤) عبد العزيز أبي حازم، واسمه سلَمَة بن دينار المخزومي، مولاهم، أبو تمام\nالمدنيّ، قال أبو بكر بن أبي خَيْثَمة، عن يحيى بن معين: ثقة صدوق ليس به بأس.\nوقال النسائي: ليس به بأس، وقال في موضع آخر: ثقة. انظر: \"الطبقات الكبرى\" ٥/ ٤٢٤، و\"التاريخ الكبير\" ٦/ ٢٥ (١٥٧١)، و\"الجرح والتعديل\" ٥/ ٣٨٢ (١٧٨٧)، و\"تهذيب الكمال\" ١٨/ ١٢٠ (٣٤٣٩).\n(^٥) انظر: \"المعرفة والتاريخ\" ١/ ٤٢٩. ووقع في الأصل بعدها: وأبو حازم سلمة بن دينار أحد الأعلام. وعلّم عليها (مكرر. إلى).","vol":"7","page":646},{"text":"إذا عرفت ذلك؛ فقوله تعالى: ﴿فَانْتَشِرُوا فِي الأَرْضِ﴾ [الجمعة: ١٠] الإباحة بعد حظر بالاتفاق، وقيل: هو أمر على بابه. وعن الداودي أنه إباحة لمن كان له كفاف أو لا يقدر على الكسب وفرض على عكسه. وألحق غيره من يعطف عليه بسؤال أو غيره ممن له كسب.\nقلتُ: ونظير ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾ [المائدة: ٢] ﴿فَكَاتِبُوهُم﴾ -على اختلاف فيه- ﴿فَكُلُوا مِنْهَا وَأَطْعِمُوا﴾؛ لأنهم كانوا في الجاهلية يحرمون لحوم الضحايا فأعلم بالإباحة، ومنه: ﴿كُلُوا مِمَّا رَزَقَكُمُ اللهُ وَلَا تَتَّبِعُوا﴾ [الأنعام: ١٤٢]، ومنه قوله: ﴿فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ﴾ [البقرة: ٢٢٢].\nوقوله: (كُنَّا نتَمَنَّى يَوْمَ الجُمُعَةِ لِطَعَامِهَا). يحتمل التبرك به والحاجة إليه.\nوفيه: اصطناع المعروف ومواساة الأنصار وإمساك الرباع؛ ليصونوا بها وجوههم وعدم الاحتقار لشيء من المعروف وإن قل، وفضل الكفاف، وفرح المرء مما يأتيه من الفضل، والتهجير بالجمعة، وزيارة الصالحين و(…) (^١) والصالحة.\nوقوله: (فتكون أصول السلق عُراقه) ضبطه في رواية أبي الحسن بالغين المعجمة وبالفاء، وفي رواية أبي ذر بالعين المهملة والقاف.\nقيل: معناه: أنها جعلته مكان العرق، وهو اللحم.\nوقوله: (مَا كُنَّا نَقِيلُ وَلَا نتَغَدى إِلَّا بَعْدَ الجُمُعَةِ) فقد سلف الجواب عنه في باب: وقت الجمعة. أي: لاشتغالهم بالغسل والتبكير (^٢).\nوفيه: نوم القائلة، وهو مستحب، وقد قَالَ تعالى: ﴿وَحِينَ تَضَعُونَ\n_________\n(^١) كلمة لم نتبين قراءتها.\n(^٢) سبق برقم (٩٠٥) كتاب: الجمعة.","vol":"7","page":647},{"text":"ثِيَابَكُمْ مِنَ الظَّهِيرَةِ﴾ [النور: ٥٨] أي: من القائلة.\nثم موافقة الحديث للترجمة ظاهر؛ فإن انصرافهم كان لابتغاء الغداء، والقائلة عوض ما فاته من ذلك في وقته، وهذا الحديث رد على قول مجاهد وأحمد أن الجمعة تصلى قبل الزوال استدلالًا بقوله: وما كنا نقيل إلا بعد الجمعة. ولا يسمى بعد الجمعة وقت الغداء، فبان أن قائلتهم وغدائهم بعد الجمعة، إنما كان عوضًا عما فاتهم في وقته من أجل بكورهم، وعلى هذا التأويل جمهور الأئمة وعامة العلماء، وقد أسلفنا ذلك.\nووجه ذكر البخاري الحديث في باب: الغرس من كتاب المزارعة (^١) ليستدل به على عمل الصحابة رجالًا ونساءً بأنفسهم، وذلك شعار الصالحين من غير عارٍ ولا نقيصة على أهل البصيرة.\nواعترض الإسماعيلي في قوله: (في مزرعة لها سلقًا) المعروف أن السلق يزرع ولا يغرس، ولو استدل بحديث محمد بن جعفر بن الزبير عن أبي حاتم كان واضحًا إذ فيه: كانت لنا عجوز تزرع السلق، وفي لفظٍ: ترسل إليَّ بضاعة (^٢).\nقَالَ ابن مسلمة: نخل بالمدينة، فتأخذ من أصول السلق فتطرحه في القدر، وتكركر عليه حبات من شعير (^٣) (^٤).\n_________\n(^١) سيأتي برقم (٢٣٤٩).\n(^٢) ستأتي برقم (٦٢٤٨) كتاب: الاستئذان، باب: تسليم الرجال علي النساء، والنساء على الرجال.\n(^٣) السابق.\n(^٤) في هامش الأصل: ثم بلغ في السادس بعد الثمانين كتبه مؤلفه.","vol":"7","page":648},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-813>١٢ - كتاب صلاة الخوف]</span> (^١)\n<span data-type='title' id=toc-814>١ - باب صلاة الخوف</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ﴾ إلى قوله: ﴿مُهِينًا﴾ [النساء: ١٠١ - ١٠٢]\n\n٩٤٢ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: سَأَلْتُهُ: هَلْ صَلَّى النَّبِيُّ - ﷺ -؟ يَعْنِى: صَلَاةَ الخَوْفِ، قَالَ: أَخْبَرَنِي سَالِمٌ أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ قَالَ: غَزَوْتُ مَعَ رَسُولِ اللهِ - ﷺ - قِبَلَ نَجْدٍ، فَوَازَيْنَا العَدُوَّ فَصَافَفْنَا لَهُمْ، فَقَامَ رَسُولُ اللهِ - ﷺ - يُصَلِّي لَنَا، فَقَامَتْ طَائِفَةٌ مَعَهُ تُصَلِّي، وَأَقْبَلَتْ طَائِفَةٌ عَلَى العَدُوِّ، وَرَكَعَ رَسُولُ اللهِ - ﷺ - بِمَنْ مَعَهُ، وَسَجَدَ سَجْدَتَيْنِ، ثُمَّ انْصَرَفُوا مَكَانَ الطَّائِفَةِ التِي لَمْ تُصَلِّ، فَجَاءُوا، فَرَكَعَ رَسُولُ اللهِ - ﷺ - بِهِمْ رَكْعَةً، وَسَجَدَ سَجْدَتَيْنِ ثُمَّ سَلَّمَ، فَقَامَ كُلُّ وَاحِدٍ مِنْهُمْ فَرَكَعَ لِنَفْسِهِ رَكْعَةً وَسَجَدَ سَجْدَتَيْنِ. [٩٤٣، ٤١٣٢، ٤١٣٣، ٤٥٣٥ - مسلم: ٨٣٩ - فتح: ٢/ ٤٢٩]\n_________\n(^١) من اليونينية.","vol":"8","page":7},{"text":"ذكر فيه حديث الزهري: سَأَلْتُهُ: هَلْ صَلَّى النَّبِيُّ - ﷺ -؟ يَعْنِي: صَلَاةَ الخَوْفِ، قَالَ: أَخْبَرَنِي سَالِمٌ أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ قَالَ: غَزَوْتُ مَعَ رَسُولِ اللهِ - ﷺ - قِبَلَ نَجْدٍ، فَوَازَيْنَا العَدُوَّ فَصَافَفْنَا لَهُمْ .. الحديث.\nالشرح:\nهذا الحديث يأتي أيضًا في المغازي والتفسير إن شاء الله (^١)، وأخرجه مسلم (^٢).\nورويت على وجوهٍ كثيرة.\nقَالَ الترمذي: قَالَ الإمام أحمد: قد روي عن النبي - ﷺ - الخوف على أوجه، وما أعلم في هذا الباب إلا حديثًا صحيحًا. وعنه: لا أعلم أنه روي عن رسول الله -ﷺ - في صلاة الخوف إلا حديثٌ ثابتٌ، هي كلها صحاح ثابتة (^٣)، وقيل: أي حديث صلى منها المصلي صلاة الخوف أجزأه.\nوقال ابن العربي: رويت عن النبي - ﷺ - في صلاة الخوف روايات كثيرة، أصحها ست عشرة رواية مختلفة (^٤)، وقال في \"القبس\": صلاها أربعًا وعشرين مرة (^٥).\n_________\n(^١) برقم (٤١٣٢) كتاب: المغازي، باب: غزوة ذات الرقاع، وبرقم (٤٥٣٥) كتاب: التفسير، باب: قوله -﷿-: ﴿فَإِنْ خِفْتُمْ فَرِجَالًا﴾.\n(^٢) \"صحيح مسلم\" (٨٣٩) كتاب: صلاة المسافرين، باب: صلاة الخوف، ورمز الناسخ فوق كلمة يسلم (د، ت، س) يعني: ورواه أبو داود (١٢٤٣)، والترمذي (٥٦٤)، والنسائي ٣/ ١٧١، ١٧٣.\n(^٣) \"سنن الترمذي\" (٥٦٤) كتاب: الجمعة، باب: ما جاء في صلاة الخوف.\n(^٤) \"عارضة الأحوذي\".\n(^٥) \"القبس\" ١/ ٣٧٥.","vol":"8","page":8},{"text":"وقال أبو عمر: المروي عن النبي - ﷺ - في ذلك ستة أوجه. وقال غيره: صح منه سبعة. وذكر ابن القصار أنه صلاها في عشرة مواطن، وصححها بعضهم في ثلاث فقط.\nوقال ابن حزم: هو غير بين أربعة عشر وجهًا، كلها صح عن رسول الله - ﷺ -، وعبارته: من حضره خوفٌ من عدو ظالمٍ كافرٍ أو باغٍ من المسلمين أو من سيل أو من نار أو وحشٍ أو سبع أو غير ذلك، وهم في ثلاثة فصاعدًا فأميرهم مخيَّر بين أربعة عشر وجهًا كلها صحت عن رسول الله - ﷺ - (^١).\nقَالَ ابن القطان: لم يذكر البخاري في أبواب صلاة الخوف غير حديث ابن عمر هذا، وليس كذلك لما ستعلمه، أحد الأحاديث حديث سهل بن أبي حثمة أخرجه البخاري في المغازي (^٢) ومسلم والأربعة (^٣). وكان ابن ثمان حين قبض النبي - ﷺ - أو خمس عشرة والإشكال على هذا.\nثانيها: حديث جابر (^٤) أخرجه البخاري تعليقًا (^٥).\nثالثها: حديث ابن عباس أخرجه البخاري والنسائي (^٦).\nرابعها: حديث أبي عياش الرزقي، أخرجه أبو داود والنسائي\n_________\n(^١) \"المحلى\" ٥/ ٣٣.\n(^٢) سيأتي برقم (٤١٣١) باب: غزوة ذات الرقاع.\n(^٣) \"صحيح مسلم\" (٨٤١) كتاب: صلاة المسافرين، باب: صلاة الخوف. وأبو داود (١٢٣٧)، والترمذي (٥٦٥)، والنسائي ٣/ ١٧٠ - ١٧١، وابن ماجه (١٢٥٩).\n(^٤) فوقها في الأصل: س. يعني النسائي.\n(^٥) سيأتي برقم (٤١٣٧) كتاب: المغازي، باب: غزوة ذات الرقاع.\n(^٦) سيأتي برقم (٩٤٤) كتاب: صلاة الخوف، باب: يحرس بعضهم بعضًا في صلاة الخوف، و\"سنن النسائي\" ٣/ ١٦٩ - ١٧٠ كتاب: صلاة الخوف.","vol":"8","page":9},{"text":"وصححه الحاكم على شرط الشيخين (^١).\nخامسها: حديث حذيفة أخرجه أبو داود والنسائي (^٢).\nسادسها: حديث أبي هريرة أخرجه البخاري (^٣) (^٤)، وعائشة وابن مسعود أخرجهما أبو داود، وصحح الحاكم الأول على شرط مسلم، وهو أتم حديث في صلاة الخوف (^٥)، وأبي بكرة أخرجه أبو داود\n_________\n(^١) \"سنن أبي داود\" (١٢٣٦) كتاب: الصلاة، باب: صلاة الخوف، و\"سنن النسائي\" ٣/ ١٧٧ - ١٧٨ كتاب: صلاة الخوف، و\"المستدرك\" ١/ ٣٣٧ - ١٧٨ كتاب: صلاة الخوف.\nورواه أحمد في \"المسند\" ٤/ ٥٩ - ٦٠، وابن حبان في \"صحيحه\" ٧/ ١٢٨ (٢٨٧٦) كتاب: الصلاة، باب: صلاة الخوف، والدارقطني في \"السنن\" ٢/ ٥٩ - ٦٠ (٨)، كتاب الوتر، باب: صفة صلاة الخوف، والبيهقي في \"السنن الكبرى\" ٣/ ٢٥٤ - ٢٥٥ (٦٠١٧) كتاب: صلاة الخوف، باب: أخذ السلاح في صلاة الخوف، و٣/ ٢٥٦ - ٢٥٧ (٦٠٢٥) كتاب. صلاة الخوف، باب: العدو يكون وجاه القبلة، وصححه الألباني في \"صحيح أبي داود\" برقم (١١٢١).\n(^٢) \"سنن أبي داود\" (١٢٤٦) كتاب: الصلاة، من قال يصلي بكل طائفة ركعة ولا يقضون، و\"سنن النسائي\" ٣/ ١٦٧ - ١٦٨ كتاب: صلاة الخوف.\nورواه أحمد في \"المسند\" ٥/ ٣٨٥، ٣٩٥، ٣٩٩، ٤٠٤، ٤٠٦، ابن خزيمة في \"صحيحه\" ٢/ ٢٩٣ (١٣٤٣) كتاب: الصلاة، جماع أبواب صلاة الخوف باب: صلاة الإمام في شدة الخوف، وابن حبان في \"صحيحه\" ٤/ ٣٠٢ (١٤٥٢) كتاب: الصلاة، باب: فرض الصلاة، و٥/ ١٨٢ (٢٤٢٥) كتاب: الصلاة، باب: الوتر، والحاكم في \"المستدرك\" ١/ ٣٣٥ كتاب: صلاة الخوف، والبيهقي في ٣/ ٢٦١ (٦٠٤٦) كتاب: صلاة الخوف، باب: من قال يصلي بكل طائفة ركعة ولم يقضوا، قال الحاكم: صحيح الإسناد ولم يخرجاه، وصححه الألباني في \"صحيح أبي داود\" ٤/ ٤٠٩ (١١٣٣).\n(^٣) فوقها في الأصل: (د) يعني أبي داود.\n(^٤) سيأتي برقم (٤١٣٧).\n(^٥) حديث عائشة: \"سنن أبي داود\" (١٢٤٢) كتاب: الصلاة، باب: من قال يكبرون =","vol":"8","page":10},{"text":"والنسائي وصححه ابن حبان والحاكم على شرط الشيخين (^١)\nوقال ابن حزم: إنه آخر فعله، فهي أفضل الصفات.\nوقال أبو عمر: لا وجه لمن قَالَ: إنه وحديث جابر أنه كان في الحضر.\nوعبد الله بن أنيس أخرجه أبو داود وترجم عليه: صلاة الطالب والمطلوب، وصححه ابن حبان (^٢).\n_________\n= جميعًا، \"مسند أحمد\" ٦/ ٢٧٥، \"صحيح ابن خزيمة\" ٢/ ٣٠٣ (١٣٦٣) كتاب: الصلاة، باب: في صلاة الخوف، \"صحيح ابن حبان\" ٧/ ١٢٤ (٢٨٧٣) كتاب: الصلاة، باب: صلاة الخوف، \"المستدرك\" للحاكم ١/ ٣٣٦ - ٣٣٧ كتاب: الصلاة، باب: صلاة الخوف، وقال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه وهو أتم حديث وأشفاه في صلاة الخوف، وحسنه الألباني في \"صحيح أبي داود\" (١١٣١).\nوأما حديث ابن مسعود ففي: \"سنن أبي داود\" (١٢٤٤ - ١٢٤٥) كتاب: الصلاة، باب: من قال يصلي بكل طائفة ركعة، و\"المسند\" للإمام أحمد ١/ ٣٧٥، ٣٧٦، ١/ ٤٠٩، \"مسند أبي يعلى\" ٩/ ٢٣٩ (٥٣٥٣)، و\"المعجم الكبير\" للطبراني ١٠/ ١٤٧ - ١٤٨ (١٠٢٧٢)، \"السنن الكبرى\" للبيهقي، ٣/ ٢٦١ (٦٠٤٤) كتاب: صلاة الخوف، باب: من قال في هذا: كبرَّ بالطائفتين جميعًا، وقال: وهذا الحديث مرسل، أبو عبيدة لم يدرك أباه، وخصيف الجزري ليس بالقوي، وضعفه الألباني في \"ضعيف أبي داود\" (٢٢٩ - ٢٣٠).\n(^١) \"سنن أبي داود\" (١٢٤٨) كتاب: الصلاة، باب: من قال يصلي بكل طائفة ركعتين، \"النسائي\" ٣/ ١٧٨ - ١٧٩ كتاب: صلاة الخوف، أحمد في \"المسند\" ٥/ ٤٩، ابن حبان في \"صحيحه\" ٧/ ١٣٥ (٢٨٨١)، كتاب: الصلاة، باب: صلاة الخوف، والدارقطني في \"السنن\" ٢/ ٦١ (١٢) باب: صفة صلاة الخوف وأقسامها، والحاكم في \"المستدرك\" ١/ ٣٣٧ كتاب: صلاة الخوف، البيهقي في \"السنن الكبرى\" ٣/ ٢٥٩ - ٢٦٠ كتاب: صلاة الخوف، باب: الإمام يصلي بكل طائفة ركعتين ويسلم، وصححه الحاكم على شرط الشيخين وقال الذهبي: على شرطهما وهو غريب، وصححه الألباني في \"صحيح أبي داود\" (١١٣٥).\n(^٢) أبو داود (١٢٤٩) كتاب: الصلاة، باب: صلاة الطالب، وأحمد في \"المسند\" ٣/ =","vol":"8","page":11},{"text":"وخوات بن جبير والد صالح أخرجه البيهقي (^١).\nوزيد بن ثابت أخرجه النسائي والبيهقي (^٢).\nوعلي أخرجه ابن أبي شيبة (^٣).\nوأبي موسى أخرجه البخاري (^٤) وغير ذلك.\nواختار أصحابنا منها ثلاثة: صلاته بعسفان، وببطن نخل، وبذات الرقاع، وصلاة المسايفة. وزعم الداودي أن صلاة الخوف كانت بذات الرقاع فسميت بذلك لترقيع الصلاة فيها، وكانت في المحرم يوم السبت لعشرٍ خلون منه، وقيل: سنة خمس. وقيل: في جمادى الأولى سنة أربعٍ.\nوذكرها البخاري قبل غزوة خيبر كما سيأتي إن شاء الله تعالى (^٥)، ويقال:\n_________\n= ٣/ ٤٩٦، وأبو يعلى في \"المسند\" ٢/ ٢٠١ (٩٠٥)، وابن خزيمة في \"صحيحه\" ٢/ ٩١ - ٩٢ (٩٨٢) (٩٨٣) كتاب: الصلاة، باب: الرخصة في الصلاة ماشيًا عند طلب العدو، ابن حبان في \"صحيحه\" ١٦/ ١١٤ (٧١٦٠)، كتاب: إخباره - ﷺ - عن مناقب الصحابة، ذكر عبد الله بن أنيس ﵁، البيهقي في \"السنن الكبرى\" ٣/ ٢٥٦، (٦٠٢٤) كتاب: صلاة الخوف، باب: كيفية صلاة شدة الخوف، ضعفه الألباني ثم أشار إلى نقله إلى الصحيح \"صحيح أبي داود\" (١١٣٥).\n(^١) \"السنن الكبرى\" ٣/ ٢٥٣ كتاب: صلاة الخوف، باب: كيفية صلاة الخوف في السفر، وفي \"الدلائل\" ٣/ ٣٧٨ - ٣٧٩.\n(^٢) \"سنن النسائي\" ٣/ ١٦٨ كتاب: صلاة الخوف، و\"السنن الكبرى\" ٣/ ٢٦٢ - ٢٦٣ كتاب: صلاة الخوف، ورواه أحمد ٥/ ١٨٣، وابن خزيمة في \"صحيحه\" ٢/ ٢٩٤ (١٣٤٥) كتاب: الصلاة، باب: صلاة الإمام في شدة الخوف بكل طائفة، والطحاوي في \"شرح معاني الآثار\" ١/ ٣١٠ كتاب: الصلاة، باب: صلاة الخوف كيف هي؟، وابن حبان في \"صحيحه\" ٧/ ١٢١ (٢٨٧٠) كتاب: الصلاة، باب: صلاة الخوف، وصححه الألباني في \"صحيح النسائي\".\n(^٣) \"المصنف\" ٢/ ٢١٧ (٨٢٨٥) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟\n(^٤) سيأتي برقم (٤١٢٦) كتاب: المغازي، باب: غزوة ذات الرقاع.\n(^٥) كتاب: المغازي، باب: غزوة ذات الرقاع، الأحاديث من (٤١٢٥ - ٤١٣٧).","vol":"8","page":12},{"text":"كانت قبل بدرٍ الموعد (^١).\nوحديث زيد بن ثابت أنه - ﷺ - صلاها مرة، ثم لم يصل قبلها ولا بعدها. أخرجه ابن أبي شيبة في \"مصنفه\" عن مجاهد (^٢)، ووهاه ابن حزم فقال: خبر ساقط.\nوعند ابن بزيزة: نزلت في عسفان في صلاة العصر. وفي حديث جابر: صلاها في غزوة جهينة. وقيل: في بطن نخل. وقيل: في ذات الرقاع، سنة خمس. وقيل: في غطفان.\nوحديث ابن عمر في الكتاب استشكل من حيث أنه إنما أجيز في الخندق.\nوغزوة نجد -المذكورة هنا- هي ذات الرقاع، وهي قبل الخندق إجماعًا، إلا ما شذ به البخاري من أنها بعد خيبر.\nاللهم إلا أن يكون حضرها من غير إجازة، نعم لما كان يوم الخندق لم تنزل صلاة المسايفة، كما رواه الدارمي وأبو داود الطيالسي من حديث أبي سعيد، فاتجه ما قاله ابن عمر، وإن كان أهل السير على خلافه (^٣).\n_________\n(^١) قال ابن سعد: ذات الرقاع في المحرم على رأس سبعة وأربعين شهرًا من مهاجره، خرج ليلة السبت لعشرٍ خلون من المحرم، وقال ابن هشام: في سنة أربع، قال ابن إسحاق: أقام رسول الله - ﷺ - بالمدينة بعد غزوة بني النضير شهر ربيع الآخر وبعض جمادى ثم غزا نجدًا يريد بني محارب وبني ثعلبة من غطفان حتى نزل نخلًا وهي غزوة ذات الرقاع. وقال: لما قدم رسول الله - ﷺ - المدينة من غزوة ذات الرقاع أقام بها ثم خرج في شعبان إلى بدر لميعاد أبي سفيان، انظر: \"طبقات ابن سعد\" ٢/ ٦١ و\"سيرة ابن هشام\" ٣/ ٢١٤، ٢٢١.\n(^٢) \"المصنف\" ٢/ ٢١٥ (٨٢٧٢) كتاب: الصلوات، باب: في صلاة الخوف.\n(^٣) \"مسند الدارمي\" ٢/ ٩٥٤ (١٥٦٥) كتاب: الصلاة، باب: الحبس عن الصلاة، و\"مسند الطيالسي\" ٣/ ٦٧٦ (٢٣٤٥).","vol":"8","page":13},{"text":"وكذا وقع في كلام النووي (^١) وابن القصار: إن صلاة الخوف كانت بعد الخندق في غزوة ذات الرقاع (^٢).\nوفي مسلم من حديث ابن عباس: وفي الخوف ركعة (^٣). وأخرجه\nالحاكم مطولًا: وصلاته بذي قرد. وقال صحيح على شرطهما (^٤).\nقَالَ ابن بطال: وإليه ذهب ابن أبي ليلى.\nقَالَ الطحاوي وأبو يوسف أيضًا: إذا كان العدو في القبلة، فإن كانوا في غيرها فكما روى ابن عمر (^٥).\nوأما أبو حنيفة ومالك فتركا العمل به لمخالفته الكتاب (^٦).\nوقال أحمد فيما حكاه الخلال في \"علله\" عنه: لا أعلم أحدًا قَالَ في الماشي يصلي إلا عطاء، وما يعجبني أن يصلي الماشي.\nقلتُ: حكاه عطاء عن أصحاب رسول الله - ﷺ -، رواه ابن أبي شيبة، وروى أيضًا عن مجاهد الصلاة وهو بمنًى (^٧).\n_________\n(^١) ورد في هامش الأصل: وقال النووي في \"الروضة\": في السير السنة الرابعة فيها غزوة الخندق وساق كلامًا إلى أن قال الخامسة وفيها غزوة ذات الرقاع في أول المحرم وبها صلى صلاة الخوف وهي أول صلاة للخوف وكذا قال في \"التهذيب\" أن الخندق سنة أربع وقيل سنة خمس.\n[قلت (المحقق): انظر: \"تهذيب الأسماء\" ٣/ ١٠٢، \"روضة الطالبين\" ٧/ ٤١٠].\n(^٢) \"صحيح مسلم بشرح النووي\" ٦/ ١٢٨.\n(^٣) \"صحيح مسلم\" (٦٨٧) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها.\n(^٤) \"المستدرك\" ١/ ٣٣٥ كتاب: صلاة الخوف.\n(^٥) \"شرح معاني الآثار\" ١/ ٣١٩ - ٣٢٠.\n(^٦) \"شرح ابن بطال\" ٢/ ٥٤٠، وانظر: \"شرح معاني الآثار\" ١/ ٣١٩ - ٣٢٠.\n(^٧) \"المصنف\" ٢/ ٢٢٥ (٨٣٦٤ - ٨٣٦٥) كتاب: الصلوات، باب: الرجل يصلي وهو يمشي.","vol":"8","page":14},{"text":"وقال مكحول: لا بأس به وفعله سعيد بن جبير وأبو برزة الصحابي (^١).\nوفي \"المصنف\" عن عطاء وسعيد بن جبير وأبي البختري وأصحابهم قالوا: إذا التقى الزحفان وضرب الناس بعضهم بعضًا وحضرت الصلاة فقال: سبحان الله والحمد لله ولا إله إلا الله والله أكبر فتلك صلاتك، ثم لا يعيد (^٢).\nوعن مجاهد والحكم: إذا كان عند الطراد وسَل السيوف أجزأ الرجل أن تكون صلاته تكبيرًا، فإن لم يكن إلا تكبيرةً واحدةً أجزأته أينما كان وجهه، وعن إبراهيم: إذا حضرت الصلاة في المطاردة فأوم حيث كان وجهك. وفي لفظٍ: ركعة (^٣).\nوقال هرم بن حيان لأصحابه وكانوا في جيش: ليسجد كل رجل منكم سجدة تحت جنته، وسئل الحسن عن الصلاة إذ ذاك. قَالَ: يصلي ركعة وسجدتين تلقاء وجهه. وقال حماد: ركعة حيث كان وجهه (^٤).\nونهى ثابت بن السمط (^٥) -أو عكسه- عن النزول للصلاة حالتئذ (^٦).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٢٢٥ (٨٣٦٥ - ٨٣٦٧) كتاب: الصلوات، باب: الرجل يصلي وهو يمشي.\n(^٢) \"المصنف\" ٢/ ٢١٤ (٨٢٦٠) كتاب: الصلوات، باب: في الصلاة عند المسايفة.\n(^٣) \"المصنف\" ٢/ ٢١٤ - ٢١٥ (٨٢٦١، ٨٢٦٣).\n(^٤) \"المصنف\" ٢/ ٢١٥ (٨٢٦٣ - ٨٢٦٥) كتاب: الصلوات، باب: الصلاة عند المسايفة.\n(^٥) ابن الأسود بن جبلة بن عدي بن ربيعة من أهل الشام، تابعي ثقة، يروي عن جماعة من الصحابة، انظر: \"ثقات ابن حبان\" ٤/ ٩٤، \"إكمال مغلطاي\" ٣/ ٧٠ (٨٤٩)، \"تهذيب التهذيب\" ١/ ٢٦٤.\n(^٦) \"المصنف\" ٢/ ٢١٥ (٨٢٧٠) كتاب: الصلوات، باب: في الصلاة عند المسايفة.","vol":"8","page":15},{"text":"وقال جابر بن عبد الله: صلاة الخوف ركعة (^١).\nوللبزار عن ابن عمر مرفوعًا: \"صلاة المسايفة ركعة، على أي وجه كان الرجل تجزئ عنه، فإذا فعل ذلك فيما أحسب لم يُعد\" (^٢).\nوزعم ابن حزم أنه إن كان وحده فهو مخير بين ركعتين في السفر أو ركعة واحدة وتجزئه (^٣).\nوقد روي هذا عن حذيفة أنه صلى بكل طائفة ركعة ولم يقضوا (^٤).\nوعن زيد بن ثابت مثله. قَالَ: وصح هذا أيضًا مسندًا عن جابر (^٥).\nوأخبر جابر أن القصر المذكور في الآية عند الخوف هو هذا. وصح من طريق الزهري، عن عبيد الله، عن ابن عباس، عن النبي - ﷺ -، وروي أيضًا عن ابن عمر.\nفهذِه آثار متظاهرة متواترة، وقال بها جمهور السلف، كما رويناه عن حذيفة أيام عثمان ومن معه من الصحابة، لا ينكر ذلك أحد منهم، وروينا عن أبي هريرة أنه صلى بمن معه صلاة الجمعة بكل طائفة ركعة، إلا أنه لم يقض ولا أمر بالقضاء، وعن الحسن أن أبا موسى صلى في الخوف ركعة (^٦)، وعن ابن عباس: يومئ بركعة عند القتال.\n_________\n(^١) \"المصنف\" ٢/ ٢١٧ (٨٢٨١) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟\n(^٢) كما في \"كشف الأستار\" ١/ ٣٢٦ (٦٧٨) كتاب: الصلاة، باب: صلاة الخوف، قال: محمد بن عبد الرحمن أحاديثه مناكير وهو ضعيف عند أهل العلم.\n(^٣) \"المحلى\" ٥/ ٣٣.\n(^٤) رواه ابن أبي شيبة ٢/ ٢١٥ (٨٢٧٣) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟\n(^٥) رواهما ابن أبي شيبة ٢/ ٢١٥ - ٢١٦ (٨٢٧٢)، (٨٢٧٦).\n(^٦) رواه ابن أبي شيبة ٢/ ٢١٧ (٨٢٩٠) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟","vol":"8","page":16},{"text":"وعن مكحول: إذا لم يقدروا أن يصلوا على الأرض فيصلوا على ظهور الدواب ركعتين، فإن لم يقدروا فركعة وسجدتان، فإن لم يقدروا أخروا حَتَّى يأمنوا.\nقَالَ ابن حزم: أما التأخير فلا يحل البتة، وبالأول يقول سفيان بن سعيد. قال: وملنا إلى هذا لسهولته، ولكثرة من رواه عن رسول الله - ﷺ -، ولكثرة من قَالَ به من الصحابة والتابعين لتواتر الخبر به عن النبي - ﷺ - ولموافقته القرآن العظيم (^١).\nوحكى ابن بزيزة عن جابر: صلاة الخوف ركعة للمأموم واثنتان للإمام.\nوحكي عن طاوس والحسن وجماعة من التابعين، ولما ذكر المنذري القائلين بأنها ركعة: عطاء وطاوس والحسن ومجاهد والحكم وحماد وقتادة: يومئ إيماءً.\nوكان ابن راهويه يقول: أما عند المسايفة فيجزئك ركعة واحدة تومئ بها إيماءً. وكان يقول: فإن لم تقدر فسجدة واحدة، فإن لم تقدر فتكبيرة؛ لأنها ذكر الله تعالى، وأما سائر أهل العلم، فلم ينقصوا منها شيئًا، ولكن يصلي بحسب الإمكان ركعتين أي وجه يوجهون إليه يومؤن إيماءً.\nوحمل قول ابن عباس: وفي الخوف ركعة (^٢). يعني مع الإمام فلا يكون مخالفًا لغيره من الأحاديث الصحيحة.\n_________\n(^١) \"المحلى\" ٥/ ٣٥ - ٣٦.\n(^٢) أورده أبو داود عقب الرواية (١٢٤٧) كتاب: صلاة السفر، باب: من قال: يصلي بكل طائفة ركعة ولا يقضون، ورواه النسائي ٣/ ١٦٩ كتاب: صلاة الخوف، وابن أبي شيبة ٢/ ٢١٧ (٨٢٨٢ - ٨٢٨٣) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟ وذكره ابن المنذر في \"الأوسط\" ٥/ ٢٧.","vol":"8","page":17},{"text":"إذا تقرر ذلك، فمذهب العلماء كافة أن صلاة الخوف مشروعة اليوم كما كانت، إلا أبا يوسف والمزني فقالا: إنها مخصوصة به (^١).\nقَالَ مكحول والحسن اللؤلؤي ومحمد بن الحسن (^٢) وبعض علماء الشاميين، كما نقله ابن بزيزة عنهم عملًا بقوله تعالى: ﴿وَإِذَا كُنْتَ فِيهِمْ﴾ [النساء: ١٠٢] الآية.\nوالجواب: أن هذا خطاب مواجهة؛ لأنه المبلغ عن الله، لا خطاب تخصيص، لما صح أن الصحابة صلوها بعده، منهم علي وأبو هريرة وأبو موسى وغيرهم (^٣)، وقد قَالَ: \"صلوا كلما رأيتموني أصلي\" (^٤).\nوقالت طائفة، منهم: أبو يوسف وابن علية، فيما حكاه في \"التمهيد\": لا يصلي بعده إلا بإمامين كل واحد بطائفة ركعتين، واحتجوا بقوله تعالى: ﴿وَإِذَا كُنْتَ فِيهِمْ﴾ [النساء: ١٠٢] الآية.\nفإذا لم يكن فيهم لم يكن ذلك لهم؛ لأنه ليس كغيره في ذلك، ولم\n_________\n(^١) هذا قول أبي يوسف الأول، أما الثاني: فهو موافقته لأبي حنيفة في كونها مشروعة انظر: \"المبسوط\" ٢/ ٤٥، \"بدائع الصنائع\" ١/ ٢٤٢، \"البيان\" ٢/ ٥٠٠.\n(^٢) انظر: \"البناية\" ٣/ ١٩٤، أما ما ذكره عن محمد بن الحسن ففيه نظر؛ لأنه لا يقول بعدم مشروعيتها، أو أنها مخصوصة به، بل قوله كقول أبي حنيفة أنها مشروعة، انظر: \"المبسوط\" ٢/ ٤٥، \"بدائع الصنائع\" ١/ ٢٤٢، \"الفتاوى الهندية\" ١/ ١٥٤.\n(^٣) رواه النسائي عن حذيفة ٣/ ١٦٨ كتاب: صلاة الخوف، وابن أبي شيبة ٢/ ٢١٥ (٨٢٧٣) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟ ورواه أيضًا عن أبي موسى ٢/ ٢١٧ (٨٢٩٠) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟ وروى البيهقي عن حذيفة وعلى وأبي موسى ٣/ ٢٥٢ كتاب: صلاة الخوف، باب: الدليل على ثبوت صلاة الخوف وأنها لم تنسخ.\n(^٤) سلف برقم (٦٣١) كتاب: الأذان، باب: الأذان للمسافر إذا كانوا جماعة، والإقامة وكذلك بعرفة وجمع.","vol":"8","page":18},{"text":"يكن من أصحابه من يؤثر بنصيبه منه غيره، وكلهم كان يحب أن يأتم به، والناس بعده يستوي أحوال أهل الفضل منهم أو يتقارب، فليس بالناس اليوم حاجة إلى إمام واحد عند الحرب.\nوالجواب أن الإجماع على أن قوله تعالى: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ [التوبة: ١٠٣] أن خلفاءه يقومون مقامه في ذلك، فكذا هذِه الآية وغيرها (^١).\nوقيل: إن أبا يوسف رجع عن ذلك، حكاه الأقطع في \"شرحه\" (^٢)، وأجاب ابن العربى عن شبهة أبي يوسف أنه إذا زال الشرط بطل المشروط من أوجه:\nأحدها: أن شرط كونه - ﷺ - أنما دخل لبيان الحكم لا لوجوده، تقديره: بيِّن لهم بفعلك، فهو أوقع في الإيضاح من قولك.\nثانيها: أنه إذا جاز له فعل ذلك جاز لنا إلا ما خص.\nثالثها: أن كل عذر طرأ على (^٣) العبادة يستوي فيها الشارع وغيره كالسفر وغيره (^٤)، وذكر ابن التين أن المعنى الذي أمر به في صلاة الخوف؛ تعليمًا لحراسة المسلمين وحذرًا من العدو، وذلك واجبٌ على كافة المسلمين، فوجب أن لا يختص - ﷺ - به دون أمته.\nتنبيهات:\nأحدها: أخذ أبو يوسف بحديث ابن مسعود وابن عمر، إلا أنه قَالَ: بعد سلام الإمام تأتي الطائفة الأولى إلى موضع الإمام فتقضي ثم\n_________\n(^١) \"التمهيد\" ٥/ ٢٧٥ - ٢٧٦.\n(^٢) انظر: \"البناية\" ٣/ ١٩٤ - ١٩٥.\n(^٣) كذا بالأصل، والمثبت من \"عارضة الأحوذي\" ٣/ ٤٥.\n(^٤) \"عارضة الأحوذي\" ٣/ ٤٥.","vol":"8","page":19},{"text":"تذهب، ثم تأتي الطائفة الثانية فتقضي ثم تذهب. وقد أنكرت عليه هذِه الزيادة، وقيل: إنها لم تذكر في حديث.\nقَالَ ابن حزم: وأما قوله: تقضي الأولى الركعة التي بقيت عليها بلا قراءة شيء من القرآن فيها وتقضي الثانية التي بقيت عليها (بقراءة) (^١) القرآن فيها، ولابد، وهذا لم يأت عن النبي - ﷺ - ولا عن الصحابة (^٢)، ووافق أبو حنيفة أشهب (^٣) والأوزاعي، ثم رجع فأخذ بحديث غزوة ذات الرقاع (^٤).\nوالشافعي أخذ بحديث صالح بن خوات الآتي (^٥)، واختاره أحمد وأبو ثور، ورجع عنه مالك (^٦). قَالَ الشافعي: والمصير إليه أولى (^٧).\nثانيها: روى الدارقطني من حديث ابن عمر مرفوعًا: \"ليس في صلاة الخوف سهو\" (^٨)،\nوهو واهٍ رده ابن عدي (^٩) ببقية (^١٠) وشيخه عبد الحميد بن\n_________\n(^١) في الأصل: (قراءة) والمثبت من \"المحلى\".\n(^٢) \"المحلى\" ٥/ ٤٠.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٦٦، \"المنتقى\" ١/ ٣٢٢.\n(^٤) لم نقف على هذا القول.\n(^٥) انظر: \"البيان\" ٢/ ٥٠٥.\n(^٦) انظر: \"عيون المجالس\" ١/ ٤٢٦، \"المغني\" ٣/ ٢٠١ - ٢٠٢.\n(^٧) \"الأم\" ١/ ١٩٢.\n(^٨) \"سنن الدارقطني\" ٢/ ٥٨ كتاب: صلاة الخوف، باب: صفة صلاة الخوف وأقسامها، قال: تفرد به عبد الحميد بن السري وهو ضعيف.\n(^٩) \"الكامل\" ٧/ ١٢ ترجمة (١٤٧٤).\n(^١٠) هو بقية بن الوليد بن صائد بن كعب بن حريز الكلاعي الحميري الميتمي، أبو يحمد الحمصي، وقال عبد الله بن أحمد بن حنبل: سئل أبي عن بقية وإسماعيل ابن عياش، فقال: بقية أحب إلي وقال محمد بن سعد: كان ثقة في روايته من =","vol":"8","page":20},{"text":"السري (^١)، وأما السهيلي فقال: سنده ثابت.\nالثالث: قَالَ ابن حزم: روينا عن الضحاك ومجاهد والحكم بن عتيبة وإسحاق: أن تكبيرتين فقط تجزئان في صلاة الخوف، وروينا أيضًا عن الحكم ومجاهد تكبيرة واحدة تجزئ في صلاة الخوف.\nقَالَ: وليس له أجل من كتاب ولا سنة (^٢).\nوعن إسحاق: إن لم يقدر على ركعة ربما صلى سجدة، وإن لم يقدر فتكبيرة، وسيأتي قريبًا قول الأوزاعي ومن وافقه، وقول أنس في تستر.\nالرابع: القضاء في رواية ابن عمر في حالة واحدة، ويبقى الإمام كالحارس وحده، وفي رواية ابن مسعود القضاء متفرق على صفة صلاتهم، وقد تأول حديث ابن عمر على ما في حديث ابن مسعود.\nالخامس: قَالَ مالك في حديث \"سهل بن سعد\" (^٣): هذا أحسن ما سمعت في صلاة الخوف (^٤)، وفي رواية: إنه أحب ما سمعت (^٥)، ثم رجع وقال: يكون قضاؤهم بعد السلام أحبُّ إليَّ على حديث سهل (^٦)\n_________\n= الثقات، ضعيف في روايته من غير الثقات، وقال أحمد بن عبد الله العجلي: ثقة، فيما روى عن المعروفين، وما روى عن المجهولين فليس بشيء. وقال أبو زرعة: بقية عجيب إذا روى عن الثقات، فهو ثقة. انظر: \"تهذيب الكمال\" ٤/ ١٩٢.\n(^١) هو: عبد الحميد بن السري، قال أبو حاتم عنه: مجهول، من المجاهيل، والخبر منكر، انظر: \"الجرح والتعديل\" ٦/ ١٤ (٦٦)، \"الكامل\" لابن عدي ٧/ ١٢ (١٤٧٤)، و\"لسان الميزان\" ٤/ ٢٣١ (٤٩٧٣).\n(^٢) \"المحلى\" ٥/ ٤١.\n(^٣) كذا بالأصل، ووقع في \"الموطأ\" ص ١٣٠ سهل بن أبي حثمة.\n(^٤) \"الموطأ\" ١/ ٢٣٤ (٦٠٣) رواية أبي مصعب كتاب الجمعة، باب: صلاة الخوف.\n(^٥) وردت في راوية يحيى ١٣٢.\n(^٦) انظر: \"المنتقى\" ١/ ٣٢٤.","vol":"8","page":21},{"text":"ولم يذكر فيه سلام الطائفة الأولى إذا تمت صلاتها، ولا ذكر سلامه - ﷺ -\nقبل أن تتم لانفسها، وذكر مالك ذلك في روايته عن يحيى بن سعيد، والزيادة مقبولة.\nسادسها: لا يعترض على بعض الأحاديث لمخالفة الأصول، فإن الصلاة نفسها خرجت عنه للحاجة إليه.\nسابعها: دل الدليل على أن الطائفة الثانية لا تدخل في الصلاة إلا بعد انصراف الأولى، وقوله ﴿وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ﴾ [النساء: ١٠٢] دليلٌ على أن الطائفة الأولى تنصرف، فلم يبق عليها من الصلاة شيء تفعله بعد الإمام، وقد يقال: إن معنى ﴿فَلْيُصَلُّوا مَعَكَ﴾ ما بقي من صلاتك ويقضون ما فاتهم، وقوله: ﴿فَإِذَا قَضَيْتُمُ الصَّلَاةَ﴾ لا يقتضي قضاء الجميع معًا، وإنما هو إخبارٌ عما أبيح لهم فعله بعدها من الذكر وغيره.\nثامنها: حديث جابر أخذ به الشافعي أيضًا: يصلي بكل طائفة ركعتين بناءً على جواز صلاة الفرض خلف المتنفل، وهذا إذا كان في سفر، ولم يُحْفظ عن رسول الله - ﷺ - أنه صلى صلاة الخوف قط في حضرٍ، ولم يكن له حرب في حضرٍ إلا يوم الخندق، ولم تكن نزلت صلاة الخوف بعد.\nودفع مالك وأبو حنيفة هذا التأويل، وقال أصحابهما: إنه - ﷺ - كان في حضرٍ ببطن نخل على باب المدينة ولم يكن مسافرًا؛ وإنما كان خوف، فخرج منه محترسًا، ولم ينقل عنه سلام في ركعتين بهم، وادَّعى ابن القصار خصوصية ذلك به على تقدير أن يكون سفرًا، وهو بعيدٌ.","vol":"8","page":22},{"text":"ويرد دعوى الحضر، أن جابرًا ذكر في الحديث أنهم كانوا بذات الرقاع، وقد كانت صلاة الخوف نزلت.\nوادَّعى الطحاوي أنه قد يجوز أن يكون ذلك منه والفريضة حينئذٍ تصلى مرتين، وكان ذلك في أول الإسلام ثم نُسخ (^١).\nتاسعها: روي عن جابر أنه - ﷺ - صلى أيضًا، فركع في الصف المتقدم ركعة كاملة، ثم تأخروا، ثم تقدم الآخرون فركع بهم ثانية كذلك، فكانت لرسول الله - ﷺ - ركعتين وللناس ركعة ركعة (^٢)، ويجوز أن تكون هذِه صفة أخرى، وقد اْسلفنا عن أحمد أن أحاديث صلاة الخوف صحاح كلها، وهو قول الطبري وطائفة من أهل الحديث.\nالعاشر: (الضرب) في الآية التي ذكرها البخاري (السفر). وهذِه الآيات نزلت في عسفان بين الظهر والعصر، كما أخرجه أبو داود والنسائي من حديث أبي عياش الزرقي السالف.\nوقوله: (﴿وَلْيَأْخُذُوا أَسْلِحَتَهُمْ﴾) [النساء: ١٠٢] أي: وليأخذ الباقون أسلحتهم.\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٣١٦.\n(^٢) رواه النسائي ٣/ ١٧٤ - ١٧٥ كتاب: صلاة الخوف، وابن ماجه (١٢٦٠) كتاب: إقامة الصلاة، باب: ما جاء في صلاة الخوف، أحمد في \"المسند\" ٣/ ٢٩٨، وابن أبي شيبة ٢/ ٢١٦ (٨٢٧٦) كتاب: الصلوات، باب: في صلاة الخوف كم هي؟، وابن خزيمة ٢/ ٢٩٥ (١٣٤٧ - ١٣٤٨) كتاب: الصلاة، باب: ذكر البيان أن النبي صلى هذِه الصلاة بكل طائفة ركعة، وابن حبان ٧/ ١٢٠ (٢٨٦٩)، كتاب: الصلاة، باب: ذكر وصف صلاة المرء في الخوف إذا أراد أن يصليها جماعة ركعة واحدة، وأبو عوانة ٢/ ٨٨ (٢٤٢١)، والبيهقي ٣/ ٢٦٣ كتاب صلاة الخوف، باب: من قال يصلي بكل طائفة ركعة ولم يقضوا وصححه الألباني في \"صحيح ابن ماجه\" (١٠٤٢)، وفي \"صحيح أبو داود\" (١١٢٢).","vol":"8","page":23},{"text":"وقوله: (﴿وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ﴾) يحتمل أن يكون الجميع، ويحتمل أن يكون لمن لم يصل.\nالحادي عشر: الخلاف في صلاة الخوف في ثلاثة مواضع في جواز فعلها الآن، وهل تفعل في الحضر؟ وفي صفتها. وقد عرفت ذلك، وانفرد ابن الماجشون فمنعها في الحضر (^١)؛ تمسكًا بظاهر: ﴿وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ﴾ [النساء: ١٠١].\nالثاني عشر: قوله في الحديث: (فوازينا العدو). أي: حاذيناهم.\nوفي \"الصحاح\": وقد آزَيْتُهُ إذا حاذيته، ولا تقل: وازَيته (^٢). وأقره ابن التين في \"شرحه\".\n_________\n(^١) انظر: \"الذخيرة\" ٢/ ٤٣٧.\n(^٢) \"الصحاح\" ٦/ ٢٢٦٨.","vol":"8","page":24},{"text":"<span data-type='title' id=toc-815>٢ - باب صَلَاةِ الخَوْف رِجَالًا وَرُكْبَانًا</span>\nرَاجِلٌ: قَائِمٌ.\n\n٩٤٣ - حَدَّثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ القُرَشِيُّ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ نَحْوًا مِنْ قَوْلِ مُجَاهِدٍ: إِذَا اخْتَلَطُوا قِيَامًا. وَزَادَ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -: \"وَإِنْ كَانُوا أَكْثَرَ مِنْ ذَلِكَ فَلْيُصَلُّوا قِيَامًا وَرُكْبَانًا\". [انظر: ٩٢٤ - مسلم: ٨٣٩ - فتح: ٢/ ٤٣١]\nذكر فيه حديث ابن عمر نَحْوًا مِنْ قَوْلِ مُجَاهِدٍ: إِذَا اخْتَلَطُوا قِيَامًا. وَزَادَ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -: \"وَإِنْ كَانُوا أَكْثَرَ مِنْ ذَلِكَ فَلْيُصَلُّوا قِيَامًا وَرُكبَانًا\".\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا (^١)، وبه أخذ الأئمة مالك والثوري والأوزاعي والشافعي وعامة الفقهاء (^٢).\nوقال بعض العلماء: بحسب ما يتمكن منه، وقال جماعة من الصحابة والسلف: يصلي في الخوف ركعة يومئ بها إيماءً، وقد سلف هذا.\nولا شك أن صلاة الخوف رجالًا وركبانًا إنما تكون إذا اشتد الخوف واختلطوا في القتال، وتسمى: صلاة المسايفة، فيصلي إيماءً وكيف تمكَّن، وممن قَالَ بذلك ابن عمر، ذكره عنه مالك في \"الموطأ\" (^٣)، وهو قول مجاهد وطاوس وإبراهيم والحسن والزهري وطائفة من التابعين (^٤).\n_________\n(^١) مسلم (٨٣٩).\n(^٢) انظر: \"الأوسط\" ٥/ ٣٩.\n(^٣) \"الموطأ\" ص ١٣٠ كتاب: الجمعة، باب: صلاة الخوف.\n(^٤) حكاها عنهم ابن المنذر في \"الأوسط\" ٥/ ٢٨.","vol":"8","page":25},{"text":"روى ابن جريج عن مجاهد قَالَ: إذا اختلطوا فإنما هو الذكر والإشارة بالرأس (^١)، فمذهب مجاهد إجزاء الإيماء عند شدة القتال كمذهب ابن عمر، وهو مذهب مالك والثوري والشافعي (^٢).\nوقول البخاري: (وزاد ابن عمر ..) إلى آخره مراده: أنه رواه لا من رأيه، وكذلك قَالَ مالك. قَالَ نافع: ولا أرى ذكر ذلك عبد الله إلا عن رسول الله - ﷺ - (^٣).\nومراده بقوله: (وإن كانوا أكثر من ذلك) ما ذكره في \"الموطأ\" من قوله: فإن كان خوفًا هو أشد من ذلك. يعني: خوفًا لا يمكن معه القيام في موضع، ولا إقامة صف، فليصلوا قيامًا على أقدامهم، كما زاده في \"الموطأ\" (^٤)، يريد: أن ركوعهم وسجودهم إيماءً.\nوقوله: (وركبانًا) يريد: على رواحلهم؛ لأن فرض النزول سقط.\nقَالَ الشافعي في ذلك: لا بأس أن يضرب في الصلاة الضربة الخفيفة ويطعن، وإن تابع الضرب أو الطعن أو عمل عملًا يطول بطلت صلاته (^٥).\nوقال الطحاوي: وذهب قوم إلى أن الراكب لا يصلي الفريضة على دابته وإن كان في حال لا يمكنه فيها النزول.\nقَالَ: وذهب آخرون إلى أن الراكب إن كان يقاتل فلا يصلي، وإن\n_________\n(^١) روى عنه هذا الأثر البيهقي ٣/ ٢٥٥ كتاب: صلاة الخوف، باب: كيفية صلاة شدة الخوف.\n(^٢) ذكر عنهم ابن المنذر في \"الأوسط\" ٥/ ٢٨، ٥/ ٣٩.\n(^٣) \"الموطأ\" ص ١٣٠ كتاب: الجمعة، باب: صلاة الخوف.\n(^٤) السابق.\n(^٥) انظر: \"البيان\" ٢/ ٥٢٨.","vol":"8","page":26},{"text":"كان راكبًا لا يمكنه النزول ولا يقاتل صلى؛ ويجوز أن يكون - ﷺ - يوم الخندق لم يصل؛ لأن القتال عمل، والصلاة لا عمل فيها، ورد الطحاوي القول الأول بأنه - ﷺ - لم يكن صلى يوم الخندق؛ لأنها لم تشرع إذ ذاك.\nوروى ابن وهب، عن ابن أبي ذئب، عن سعيد المقبري، عن عبد الرحمن بن أبي سعيد الخدري، عن أبيه قَالَ: صلى النبي - ﷺ - الظهر والعصر والمغرب يوم الخندق بعد المغرب بهوي من الليل كما كان يصليها في وقتها (^١)، وذلك قبل أن ينزل الله عليه في صلاة الخوف ﴿فَرِجَالًا أَوْ رُكْبَانًا﴾ [البقرة: ٢٣٩] (^٢).\nقَالَ الطحاوي: وأخبر أبو سعيد أن تركهم الصلاة يومئذ ركبانا إنما كان قبل أن يباح لهم ذلك، ثم أبيح بهذِه الآية، فثبت بذلك أن الرجل إذا كان في الخوف لا يمكنه النزول عن دابته أنَّ له أنْ يصلي عليها إيماءً، وكذلك لو أن رجلًا كان على الأرض خاف أن يفترسه سبع أو يضربه رجل بسيف فله أن يصلي قاعدًا إن كان يخاف ذلك في القيام ويومئ إيماء، وهذا كله قول أبي حنيفة وصاحبيه (^٣).\n_________\n(^١) رواه النسائي ٢/ ١٧ كتاب: الأذان، باب: الأذان للفائت من الصلوات، وأحمد ٣/ ٢٥، والشافعي في \"مسنده\" ١/ ١٩٦ - ١٩٧ (٥٥٣) كتاب: الصلاة، باب: في قضاء الفوائت، وابن أبي شيبة ١/ ٤١٦ (٤٧٨٠) كتاب: الصلوات، باب: في الرجل يتشاغل في الحرب أو نحو، كيف يصلي، الدارمي في \"مسنده\" ٢/ ٩٥٤ (١٥٦٥) كتاب: الصلاة، باب: الحبس عن الصلاة، وابن خزيمة في \"صحيحه\" ٢/ ٩٩ (٩٩٦) كتاب: الصلاة، باب: ذكر فوت الصلوات والسنة في قضائها، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٢١.\n(^٢) \"شرح معاني الآثار\" ١/ ٣٢١.\n(^٣) انظر التخريج قبل السابق.","vol":"8","page":27},{"text":"قَالَ في \"المدونة\": حيث توجهت به (^١)، وكان أحبَّ إليه إن أمن أن يعيد في الوقت، ولم يره كالعدو.\nوقال المغيرة: هما سواء، ويعيد الخائف من العدو في الوقت. وقال ابن المنذر: وكل ما فعله المصلي في حال شدة الخوف مما لا يقدر على غيره، فالصلاة مجزئة عنه قياسًا على ما وضع عنه من القيام والركوع والسجود لعلة ما هو فيه من مطاردة العدو، وهذا أشبه بظاهر الكتاب والسنة مع موافقته للنظر (^٢).\nوروي عن ابن زياد عن مالك فيمن خاف أن ينزل عن دابته من لصوص أو سباع، فإنه يصلي عليها الفريضة حيثما توجهت به ويومئ، وقاله أشهب (^٣).\nوقال ابن التين: الخوف ضربان:\nيمكن فيه إقامة الصف لكن يخاف من ظهور العدو بالاشتغال بالصلاة، ولا يخلو أن يرجو أن يأمن في الوقت، فهذا ينتظر أن يأمن أو لا يرجو، فيصلي صلاة الخوف.\nولا يمكن معه إقامة الصف، ولا استدبار مثل المنهزم المطلوب، فهذا يصلي كيف أمكنه راجلًا وراكبًا؛ للآية لأنه لم يقدر على أكثر من ذلك، فلم يلزمه غيره.\nفرع: ما سلف إذا كان مطلوبًا، فإن كان طالبًا فقال ابن عبد الحكم: لا يصلي إلا بالأرض صلاة الآمن.\n_________\n(^١) انظر: \"المدونة\" ١/ ١٥٠.\n(^٢) انظر: \"الأوسط\" ٥/ ٣٨.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٨٤.","vol":"8","page":28},{"text":"وقال ابن حبيب: هو في سعة من ذلك، كذا نقل أبو الوليد عن ابن عبد الحكم (^١)، ونقل غير واحد عنه أن صلاته بالأرض أولى منها على الدواب.\n_________\n(^١) \"المنتقى\" ١/ ٣٢٥.","vol":"8","page":29},{"text":"<span data-type='title' id=toc-816>٣ - باب يَحْرُسُ بَعْضُهُمْ بَعْضًا فِي صَلَاةِ الخَوْفِ</span>\n٩٤٤ - حَدَّثَنَا حَيْوَةُ بْنُ شُرَيْحٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ حَرْبٍ، عَنِ الزُّبَيْدِيِّ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَامَ النَّبِيُّ - ﷺ - وَقَامَ النَّاسُ مَعَهُ، فَكَبَّرَ وَكَبَّرُوا مَعَهُ، وَرَكَعَ وَرَكَعَ نَاسٌ مِنْهُمْ، ثُمَّ سَجَدَ وَسَجَدُوا مَعَهُ، ثُمَّ قَامَ لِلثَّانِيَةِ فَقَامَ الذِينَ سَجَدُوا وَحَرَسُوا إِخْوَانَهُمْ، وَأَتَتِ الطَّائِفَةُ الأُخْرَى فَرَكَعُوا وَسَجَدُوا مَعَهُ، وَالنَّاسُ كُلُّهُمْ فِي صَلَاةٍ، وَلَكِنْ يَحْرُسُ بَعْضُهُمْ بَعْضًا. [فتح: ٢/ ٤٣٣]\nذكر فيه حديث ابن عباس قَالَ: قَامَ النَّبِيُّ - ﷺ - وَقَامَ النَّاسُ مَعَهُ، فَكَبَّرَ وَكَبَّرُوا مَعَهُ .. الحديث.\nوهو من أفراده، وفي رواية أنها كانت بذي قرد (^١).\nوفي آخره: وَالنَّاسُ كُلُّهُمْ فِي صَلَاةٍ، ولكن يَحْرُسُ بَعْضُهُمْ بَعْضًا.\nوهذا إذا كان العدو بينه وبين القبلة، فيصف الناس صفين، فيركع بالصف الذي يليه ويسجد معه، والصف الثاني قائم يحرس، فإذا قام من سجوده إلى الركعة الثانية تقدم الصف الثاني وتأخر الأول فركع - ﷺ - بهم وأكمل الركعة، وهم كلهم في صلاة.\nوقد روي الحديث من طريق آخر عن ابن عباس أنه - ﷺ - صلى بهم صلاة الخوف بذي قرد والمشركون بينه وبين القبلة (^٢)، وقد روى نحوه أبو عياش الزرقي وجابر بن عبد الله مرفوعًا (^٣)، وبه قَالَ ابن عباس: إذا كان العدو في القبلة أن يصلي على هذِه الصفة (^٤). وهو مذهب ابن أبي\n_________\n(^١) ستأتي برقم (٤١٢٥) كتاب: المغازي، باب: غزوة ذات الرقاع.\n(^٢) رواه البخاري معلقًا عقب الرواية (٤١٢٥).\n(^٣) سبق تخريجهما.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٣١٩ - ٣٢٠.","vol":"8","page":30},{"text":"ليلى، وحكى ابن القصار عن الشافعي نحوه.\nوقال الطحاوي: وذهب أبو يوسف إلى أن العدو إذا كان في القبلة فالصلاة هكذا، وإن كان في غيرها فالصلاة كما روى ابن عمر وغيره.\nقَالَ: وبهذا تتفق الأحاديث.\nقَالَ: وليس هذا بخلاف التنزيل؛ لأنه قد يجوز أن يكون قوله تعالى: ﴿وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ﴾ [النساء: ١٠٢] إذا كان العدو في غير القبلة، ثم أوحي إليه بعد ذلك كيف حكم الصلاة إذا كانوا في القبلة، ففعل الفعلين جميعًا كما جاء الخبران (^١).\nوترك مالك وأبو حنيفة (^٢) العمل بهذا الحديث لمخالفته القرآن، وهو قوله: ﴿وَلْتَأْتِ طَائِفَةٌ أُخْرَى﴾ الآية، والقرآن يدل على ما جاءت به الروايات في صلاة الخوف عن ابن عمر وغيره من دخول الطائفة الثانية في الركعة الثانية، ولم يكونوا صلوا قبل ذلك.\nوقال أشهب وسحنون: إذا كان العدو في القبلة لا أحبُّ أن يصلى بالجيش أجمع؛ لأنه يتعرض أن يفتنه العدو ويشغلوه، ويصلى بطائفتين سنة صلاة الخوف (^٣).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٣١٩.\n(^٢) انظر: \"شرح معاني الآثار\" ١/ ٣١٩.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٨٤.","vol":"8","page":31},{"text":"<span data-type='title' id=toc-817>٤ - باب الصَّلَاةِ عِنْدَ مُنَاهَضَةِ الحُصُونِ وَلِقَاءِ العَدُوِّ</span>\n[وَقَالَ الأَوْزَاعِيُّ: إِنْ كَانَ تَهَيَّأَ الفَتْحُ، وَلَمْ يَقْدِرُوا عَلَى الصَّلَاةِ صَلَّوْا إِيمَاءً كُلُّ امْرِئٍ لِنَفْسِهِ، فَإِنْ لَمْ يَقْدِرُوا عَلَى الإِيمَاءِ أَخَّرُوا الصَّلَاةَ، حَتَّى يَنْكَشِفَ القِتَالُ أَوْ يَأمَنُوا. فَيُصَلُّوا رَكعَتَيْنِ، فَإِنْ لَمْ يَقْدِرُوا صَلَّوْا رَكْعَةً وَسَجْدَتَيْنِ، لَا يُجْزِئُهُمُ التَّكْبِيرُ وُيؤَخِّرُوهَا حَتَّى يَأْمَنُوا. وَبِهِ قَالَ مَكْحُولٌ. وَقَالَ أنَسٌ: حَضَرْتُ عِنْدَ مُنَاهَضَةِ حِصْنِ تُسْتَرَ عِنْدَ إِضَاءَةِ الفَجْرِ، وَاشْتَدَّ اشْتِعَالُ القِتَالِ، فَلَمْ يَقْدِرُوا عَلَى الصَّلَاةِ، فَلَمْ نُصَلِّ إِلَّا بَعْدَ ارْتفَاعِ النَّهَارِ، فَصَلَّيْنَاهَا وَنَحْنُ مَعَ أَبِي مُوسَى، فَفُتِحَ لَنَا. وَقَالَ أنَسٌ: وَمَا يَسُرُّنِي بِتِلْكَ الصَّلَاةِ الدُّنْيَا وَمَا فِيهَا].\n\n٩٤٥ - حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا وَكِيعٌ، عَنْ عَلِيِّ بْنِ مُبَارَكٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: جَاءَ عُمَرُ يَوْمَ الخَنْدَقِ، فَجَعَلَ يَسُبُّ كُفَّارَ قُرَيْشٍ وَيَقُولُ: يَا رَسُولَ اللهِ، مَا صَلَّيْتُ العَصْرَ حَتَّى كَادَتِ الشَّمْسُ أَنْ تَغِيبَ. فَقَالَ النَّبِيُّ - ﷺ -: \"وَأَنَا وَاللهِ مَا صَلَّيْتُهَا بَعْدُ\". قَالَ: فَنَزَلَ إِلَى بُطْحَانَ فَتَوَضَّأَ، وَصَلَّى العَصْرَ بَعْدَ مَا غَابَتِ الشَّمْسُ، ثُمَّ صَلَّى المَغْرِبَ بَعْدَهَا. [انظر: ٥٩٦ - مسلم: ٦٣١ - فتح: ٢/ ٤٣٤]\nوَقَالَ الأَوْزَاعِيُّ: إِنْ كَانَ تَهَيَّأَ الفَتْحُ، وَلَمْ يَقْدِرُوا عَلَى الصَّلَاةِ صَلَّوْا إِيمَاءً. إلى أن قال: وَبِهِ قَالَ مَكْحُولٌ. وَقَالَ أنَسٌ: حَضَرْتُ مُنَاهَضَةَ حِصْنِ تُسْتَرَ .. إلى آخره.\nثم ذكر حديث جابر بن عبد الله قَالَ: جَاءَ عُمَرُ يَوْمَ الخَنْدَقِ، فَجَعَلَ يَسُبُّ كُفَّارَ قُرَيْشٍ .. الحديث.","vol":"8","page":32},{"text":"وقد سلف في مواضع منها: باب: من صلى بالناس جماعة بعد ذهاب الوقت (^١).\nوشيخ البخاري فيه: يحيى. قَالَ الجياني (^٢)، نسبه ابن السكن: يحيى بن موسى الحداني. ونسبه أبو ذر عن المستملي: يحيى بن جعفر البلخي. وروى الكلاباذي أن يحيى بن موسى ويحيى بن جعفر يرويان جميعًا عن وكيع في الجنائز، وبخط الدمياطي الحافظ هو: خت. وقيل: خت أبوه موسى، مات سنة تسع (^٣) وثلاثين (^٤).\nإذا عرفت ذلك، فالصلاة عند مناهضة الحصون ولقاء العدو، فهي صلاة حال المسايفة والقتال، الذي تقدم ذكرها في باب صلاة الخوف رجالًا وركبانًا (^٥).\nوحديث جابر هو حجة الأوزاعي ومكحول أن من لم يقدر على الإيماء أخَّر الصلاة حتى يصليها كاملة، ولا يجزئ عنها تسبيح ولا تهليل؛ لأنه - ﷺ - قد أخَّرها يوم الخندق، وإن كان ذلك قبل نزول صلاة الخوف، فإن فيه من الاستدلال أن الله تعالى لم يعب تأخيره لها لما كان فيه من شغل الحرب، فكذا الحال التي هي أشد من ذلك؛ إلا أنه استدلالٌ ضعيفٌ من أجل أن سُنَّة صلاة الخوف لم تكن نزلت قبل ذلك، فأما قول الأوزاعي: فإن لم يقدروا صلوا ركعة وسجدتين. فقد\n_________\n(^١) برقم (٥٩٦) كتاب: مواقيت الصلاة.\n(^٢) \"تقييد المهمل\" ٣/ ١٠٥٩.\n(^٣) ورد في هامش الأصل: في \"الكاشف\" ٢٤٠.\n(^٤) يحيى بن موسى بن عبد ربه بن سالم الحداني، أبو زكريا البلخي السختياني المعروف، وثقة أبو زرعة والنسائي، قال محمد بن إسحاق الثقفي: ثقة مأمون، وقال الدارقطني: كان من الثقات، وذكره ابن حبان في \"الثقات\". انظر: \"الكاشف\" (٦٢٥٤).\n(^٥) سلف برقم (٩٤٣) كتاب: صلاة الخوف.","vol":"8","page":33},{"text":"روي مثله عن الحسن البصري وقتادة، وهو قول مكحول (^١).\nوعن الحسن أن الإمام يصلي ركعتين والمأموم ركعة، فلعله اختلف قوله فيه، أو تكون صلاة المسايفة تخالف غيرها، ويحتمل أن مستند ذلك قول مجاهد عن ابن عباس: صلاة الخوف ركعة.\nقَالَ الطحاوي: وهذا الحديث يعارضه القرآن، وذلك أنه تعالى قَالَ: ﴿وَإِذَا كُنْتَ فِيهِمْ﴾ [النساء: ١٠٢] الآية، ففرض الله صلاة الخوف، ونص فرضها في كتابه هكذا، وجعل صلاة الطائفة الأخرى بعد تمام الركعة الأولى مع الإمام، فثبت بهذا أن الإمام يصليها في حال الخوف ركعتين، وقد روى عبد الله عن ابن عباس خلاف ما روى عنه مجاهد (^٢)، وقد سلف.\nوالفقهاء وأكثر الصحابة على أن القصر في الخوف ليس بقصر عدد، وإنما هو قصر هيئة.\nوأما التكبير فقد روي عن مجاهد أنه قَالَ: صلاة المسايفة تكبيرة واحدة (^٣).\nوعن سعيد بن جبير وأبي عبد الرحمن قَالَ: الصلاة عند المسايفة تهليل وتسبيح وتمجيد وتكبير (^٤).\nوذكر ابن المنذر عن إسحاق: تجزئك ركعة تومئ بها، فإن لم تقدر فسجدة واحدة، فإن لم تقدر فتكبيرة واحدة؛ لأنه ذكر الله (^٥).\n_________\n(^١) انظر: \"المغني\" ٣/ ٣٠٦.\n(^٢) \"شرح معاني الآثار\" ١/ ٣٠٩.\n(^٣) رواه ابن أبي شيبة ٢/ ٢١٥ (٨٢٦٦) في الصلاة، باب: في الصلاة عند المسايفة.\n(^٤) رواهما ابن أبي شيبة ٢/ ٢١٤ (٨٢٦٠) كتاب: الصلوات.\n(^٥) \"الأوسط\" ٥/ ٢٨.","vol":"8","page":34},{"text":"وقال الحسن بن حَيّ: يكبر مكان كل ركعة تكبيرة. وقد سلف.\nوأما أئمة الفتوى فلا يجزئ عندهم التكبير عن الركوع والسجود؛ لأن التكبير لا يسمى بركوع ولا سجود، وإنما يجزئ الإتيان بأيسرهما، وأقل الأعمال الثابتة عنها الإشارة والإيماء الدال على الخضوع لله تعالى فيهما.\nقَالَ الأصيلي: ومعنى (قول أنس: فلم يقدروا على الصلاة): فإنهم لم يجدوا السبيل إلى الوضوء من شدةِ القتال، فأخروا الصَّلاةَ إلى وجود الماء، ويحتمل أن يكون تأخيره - ﷺ - يوم الخندق حَتَّى غربت؛ لأنه لم يجد السبيل إلى الوضوء.\nقلتُ: ويحتمل النسيان، ولأجل الخوف والشغل بحرب المشركين.\nوقوله: (لَمْ يُصَلِّ إلاَّ بَعْدَ ارْتِفَاعِ النَّهَارِ). قَالَ خليفة بن خياط في \"تاريخه\": حدَّثَنَا ابن زريع، عن سعيد، عن قتادة، عن أنس، قَالَ: لم نُصَلِ يومئذِ الغداة حَتَّى انتصف النهار. قَالَ خليفة: وذلك في سنة عشرين.\nوقوله: (مَا يَسُرُّنِي بِتِلْكَ الصَّلَاةِ الدُّنْيَا وَمَا فِيهَا) وفي رواية خليفة: الدنيا كلها. بمعنى: أنهم أتوا بها في وقتها لم يفرطوا، ولم يكن عليهم أكثر من ذلك. وقيل: يريد: لو كانت في وقتها كان أحبَّ إليَّ من الدنيا وما فيها.\nوقول الأوزاعي: فإن لم يقدروا على الإيماء أخَّروا الصلاة حتى ينكشف القتال. فيه مخالفة لقول مالك؛ لأنه لا يعجزه عن الإيماء طالبين ولا مطلوبين، ولا يمنعهم مسايفة (^١). وقوله: (لا يجزئهم التكبير). قد سلف ما فيه.\n_________\n(^١) انظر: \"المنتقى\" ١/ ٣٢٥، و\"عارضة الأحوذي\" ٣/ ٤٦.","vol":"8","page":35},{"text":"<span data-type='title' id=toc-818>٥ -<span data-type='title' id=toc-819> باب </span>صَلَاةِ الطَّالِبِ وَالمَطلُوبِ رَاكِبًا وَإِيمَاءً</span>\nوَقَالَ الوَلِيدُ: ذَكَرْتُ لِلأَوْزَاعِيِّ صَلَاةَ شُرَحْبِيلَ بْنِ السِّمْطِ وَأَصْحَابِهِ عَلَى ظَهْرِ الدَّابَّةِ، فَقَالَ كَذَلِكَ الأَمْرُ عِنْدَنَا إِذَا تُخُوِّفَ الفَوْتُ، وَاحْتَجَّ الوَلِيدُ بِقَوْلِ النَّبِيِّ - ﷺ -: \"لَا يُصَلِّيَنَّ أَحَدٌ العَصْرَ إِلاَّ فِي بَنِي قُرَيْظَةَ\".\n\n- باب\n٩٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ قَالَ: حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ النَّبِيُّ - ﷺ - لَنَا لَمَّا رَجَعَ مِنَ الأَحْزَابِ: \"لَا يُصَلِّيَنَّ أَحَدٌ العَصْرَ إِلاَّ فِي بَنِي قُرَيْظَةَ\". فَأَدْرَكَ بَعْضُهُمُ العَصْرَ فِي الطَّرِيقِ فَقَالَ بَعْضُهُمْ: لَا نُصَلِّي حَتَّى نَأْتِيَهَا. وَقَالَ بَعْضُهُمْ: بَلْ نُصَلِّي، لَمْ يُرَدْ مِنَّا ذَلِكَ. فَذُكِرَ لِلنَّبِيِّ - ﷺ -، فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ. [٤١١٩ - مسلم: ١٧٧٠ - فتح: ٢/ ٤٣٦]\nذكر فيه حديث ابن عمر قَالَ النَّبِيُّ - ﷺ - لنَا لَمَّا رَجَعَ مِنَ الأَحْزَابِ: \"لَا يُصَلِّيَنَّ أَحَدٌ العَصْرَ إِلَّا في بَني قُرَيْظَةَ .. \" الحديث.\nكذا في بعض النسخ: (باب). وفي شرح شيخنا حذفه.\nوهذا الحديث أخرجه البخاري في المغازي (^١) ومسلم أيضًا هناك (^٢).\nوالأثر أخرجه ابن أبي شيبة عن وكيع، ثنا ابن عون، عن رجاء بن حيوة الكندي قَالَ: كان ثابت بن السَّمط -أو السَّمط بن ثابت- في مسيرٍ في خوفٍ، فحضرت الصلاة فصلوا ركبانًا، فنزل الأشتر. فقال: ما له؟\n_________\n(^١) سيأتي برقم (٤١١٩) باب: مرجع النبي من الأحزاب.\n(^٢) \"صحيح مسلم\" (١٧٧٠/ ٦٩) كتاب: الجهاد والسير، باب: المبادرة بالغزو وتقديم أهم الأمرين المتعارضين.","vol":"8","page":36},{"text":"قالوا: نزل يصلي. قَالَ: ما له خالف خولف به (^١).\nوذكر ابن حبان أن ثابت بن السَّمط أخو شرحبيل بن السمط (^٢)، فإذا كان كذلك فيشبه أن يكونا كانا في ذلك الجيش فنسب إلى كل منهما؛ لأنهما كانا رئيسيه.\nوالسَّمط بفتح السين وكسر الميم، قيده الجياني (^٣). وعن بعضهم بكسر السين وإسكان اليم، وقد ذكر شرحبيل جماعة في الصحابة، وثابتًا في التابعين، وشرحبيل هو الذي كان على حمص، وهو الذي افتتحها.\nقال أحمد بن محمد بن عيسى البغدادي صاحب \"تاريخ حمص\": مات بسلمية سنة ست وثلاثين، وقيل: سنة أربعين، هاجر إلى المدينة زمن عمر. وقَالَ أبو داود: مات بصفين (^٤).\nواختلفت الرواية: هل قَالَ: \"لا يصلين أحد الظهر\" أو\"العصر\"؟\nففي البخاري عن شيخه عبد الله بن محمد بن أسماء، عن جويرية: \"العصر\". ووافقه أبو غسان عن جويرة، أخرجهما الإسماعيلي.\nوروى عنه مسلم \"الظهر\" (^٥)، وكذا رواه ابن حبان في \"صحيحه\" من طريق أبي غسان (عنه) (^٦) (^٧).\n_________\n(^١) \"المصنف\" ٢/ ٢١٥ (٨٢٧٠) كتاب: الصلوات، باب: في الصلاة عند المسايفة.\n(^٢) \"الثقات\" ٤/ ٩١.\n(^٣) \"تقييد المهمل\" ٢/ ٣٠١.\n(^٤) \"سنن أبي داود\" عقب الرواية (٣٩٦٧) كتاب: العتق، باب: أي الرقاب أفضل.\n(^٥) \"صحيح مسلم\" (١٧٧٠) كتاب: الجهاد والسير، باب: المبادرة بالغزو وتقديم أهم الأمرين المتعارضين.\n(^٦) كذا في الأصل، وعلق عليه في الهامش قائلًا: هو رجل وهو جويرية بن أسماء.\n(^٧) \"صحيح ابن حبان\" ٤/ ٣٢٠ - ٣٢١ (١٤٦٢) كتاب: الصلاة، باب: الوعيد على ترك الصلاة، وأبو غسان هو مالك بن إسماعيل النهدي.","vol":"8","page":37},{"text":"واختلف على أبي يعلى الموصلي عنه، فرواه عنه الإسماعيلي بلفظ: \"العصر\" ورواه أبو نعيم في \"مستخرجه\" على البخاري \"الظهر\"، ورواه ابن سعد، عن مالك كذلك أيضًا (^١).\nوذكر ابن إسحاق: لما انصرف رسول الله - ﷺ - عن الخندق راجعًا إلى المدينة، والمسلمون قد وضعوا السلاح، فلما كان الظهر أتى جبريل رسول الله - ﷺ - قَالَ: لقد وضعت السلاح؟ قَالَ: \"نعم\". قَالَ جبريل: ما وضعت الملائكة السلاح بعد، إن الله يأمرك أن تسير إلى بني قريظة، فإني عامد إليهم. فأمر رسول الله - ﷺ - بلالًا فأذن في الناس: من كان سامعًا مطيعًا فلا يصلين العصر إلا في بني قريظة (^٢).\nقَالَ ابن سعد: ثم سار إليهم في المسلمين، وهم ثلاثة آلاف، وذلك يوم الأربعاء لسبع بقين من ذي القعدة عقب الخندق (^٣).\nوالاختلاف في الخندق هل هي سنة خمس أو أربع؟ فحاصرهم خمس عشرة ليلة، وقيل: خمسًا وعشرين ليلة.\nوقال ابن عبد البر: بضعًا وعشرين ليلة. وذكر ابن حزم: وتتابع المسلمون، ولما كانت صلاة العصر وهم في الطريق ذكروا الصلاة، فقال بعضهم: ألم تعلموا أن رسول الله - ﷺ - أمركم أن تصلوا العصر في بني قريظة؟ فصلت طائفة منهم، وأخرت طائفة منهم العصر فصلوها في بني قريطة بعد العشاء.\nوفي الجمع بين روايتي الظهر أو العصر احتمالان:\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٧٦.\n(^٢) ذكره ابن هشام في \"السيرة النبوية\" ٣/ ٢٥٢ عنه.\n(^٣) \"الطبقات الكبرى\" ٢/ ٧٤.","vol":"8","page":38},{"text":"أحدهما: أنه كان بعد دخول وقت الظهر، وقد صلاها بالمدينة بعضهم دون بعض، فقيل للذين لم يصلوها: لا تصلوا الظهر إلا في بني قريظة. وللذين صلوها بالمدينة: لا تصلوا العصر إلا في بني قريظة.\nالثاني: أنه قيل ذلك للجميع، ويحتمل ثالثًا وهو أنه قيل للذين ذهبوا أولًا: لا تصلوا الظهر إلا في كذا. وللذين ذهبوا بعدهم: العصر.\nإذا تقرر ذلك، فالكلام عليه من أوجه:\nأحدها:\nصلاة شرحبيل ظاهرها أنها كانت في الوقت، وهو من قوله تعالى: ﴿فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا﴾ [البقرة: ٢٣٩] واحتجاج الوليد بحديث بني قريظة لا حجة فيه كما قاله الداودي؛ لأنه كان قبل نزول صلاة الخوف، أو لأنه إنما أراد سرعة سفرهم، ولم يجعل لهم في بني قريظة موضعًا للصلاة، وقيل: إنما صلى شرحبيل على ظهر الدابة؛ لأنه طمع بالفتح للحصن فصلى إيماءً ثم فتحه، وجوز ذلك بعض أصحاب مالك، وهو نحو ما سلف عن ابن حبيب، وقاله مالك أيضًا والأوزاعي في الأصل.\nوقال عطاء والحسن والثوري والشافعي: لا يصلي الطالب إلا بالأرض (^١)، ويحتمل أن يكون لما أمرهم - ﷺ - بتأخير العصر ترك الفرض، وهو فرض ولم يعنفهم بذلك فشرع للطالب أن يصلي راكبًا في الوقت إيماءً، قياسًا على ترك الوقت.\nالثاني:\nاختلف العلماء في صلاة الطالب على ظهر الدابة بعد اتفاقهم على\n_________\n(^١) ذكرها عنهم ابن المنذر في \"الأوسط\" ٥/ ٤٢.","vol":"8","page":39},{"text":"جواز صلاة المطلوب راكبًا، فذهبت طائفة إلى أن الطالب لا يصلي على دابته وينزل فيصلي بالأرض، هذا قول عطاء -ومن أسلفناه- وأحمد وأبي ثور (^١).\nوقال الشافعي: إلا في حالة واحدة، وهو أن يقطع الطالبون من أصحابهم فيخافوا عودة المطلوبين إليهم، فإذا كان هكذا جاز لهم الإيماء ركبانًا (^٢).\nوذكر ابن حبيب عن ابن عبد الحكم قَالَ: صلاة الطالب بالأرض أولى من الصلاة على الدواب وفيها قول ثان.\nقَالَ ابن حبيب: هو في سعة، وإن كان طالبًا لا ينزل فيصلي إيماءً؛ لأنه مع عدوه لم يصل إلى حقيقة أمن، وقاله مالك (^٣)، وهو مذهب الأوزاعي وشرحبيل، وذكر المدائني عن الأوزاعي قَالَ: إذا خاف الطالبون إن نزلوا بالأرض فوت العدو صلوا حيث وجهوا على كل حال؛ لأن الحديث جاء أن النصر لا يرفع مادام الطلب.\nونقل ابن النقيب في \"تفسيره\" عن أبي حنيفة أن المطلوب يصلي وهو مسايف، والطالب لا يصلي على الدابة (^٤).\nوعن مالك وجماعة من أصحابه: هما كل واحد منهما يصلي على دابته (^٥). وعن الأوزاعي والشافعي وفقهاء أصحاب الحديث كقول أبي حنيفة؛ لأن الطلب تطوع والصلاة المكتوبة فرضها أن يصلي الرجل\n_________\n(^١) انظر التخريج السابق.\n(^٢) \"الأم\" ١/ ٢٠.\n(^٣) انظر: \"المنتقى\" ١/ ٣٢٥.\n(^٤) انظر: \"البناية\" ٣/ ٢٠٢.\n(^٥) انظر: \"عارضة الأحوذي\" ٢/ ٤٦.","vol":"8","page":40},{"text":"حيثما أمكن ذلك، وهو قول عطاء ومن سلف (^١)، وعن الأوزاعي مرة: إن كان الطالب قرب المطلوب أومأ وإلا فلا. وعن الشافعي ما سلف.\nوروى أبو داود في صلاة الطالب حديث عبد الله بن أنيس قَالَ: بعثني رسول الله - ﷺ - إلى خالد بن سفيان الهذلي، وكان نحو عرفة وعرفات، وقال: \"اذهب فاقتله\". قَالَ: فرأيته وحضرت صلاة العصر، فقلت: إني لأخاف أن يكون بيني وبينه ما أن أؤخر الصلاة، فانطلقت أمشي وأنا أصلي، أومئ إيماءً نحوه، فلما دنوت منه قَالَ: من أنت؟\nقلتُ: رجل من العرب بلغني أنك تجمع لهذا الرجل فجئتك في ذلك قَالَ: إني لفي ذلك قَالَ: فمشيت معه ساعة حَتَّى إذا أمكنني علوته بسيفي حَتَّى برد (^٢).\nقَالَ ابن بطال: وطلبت قصة شرحبيل بن السمط بتمامها لأبيِّن هل كانوا طالبين أم لا؟ فذكر الفزاري في \"السير\" عن ابن عون، عن رجاء بن حيوة، عن ثابت بن السمط -أو عكسه- قَالَ: كانوا في سفر في خوفٍ فصلوا ركبانًا، فالتفت فرأى الأشتر قد نزل للصلاة، فقال: خالف خولف به. فجرح الأشتر في الفتنة (^٣).\nفبان بهذا الخبر أنهم كانوا طالبين حين صلوا ركبانًا؛ لأن الإجماع حاصل على أن المطلوب لا يصلي إلا راكبًا، إنما اختلفوا في الطالب،\n_________\n(^١) انظر: \"الأوسط\" ٥/ ٤٢.\n(^٢) \"سنن أبي داود\" (١٢٤٩) كتاب: صلاة السفر، باب: صلاة الطالب، وصححه ابن خزيمة ٢/ ٩١ - ٩٢ (٩٨٢) كتاب: الصلاة، باب: الرخصة في الصلاة ماشيًا.\nوقال الحافظ في \"الفتح\" ٢/ ٤٣٧: إسناده حسن. وانظر: \"صحيح أبي داود\" (١١٣٥)، و\"الإرواء\" (٥٨٩).\n(^٣) تقدم عزو هذا الأثر عند المصنِّف قريبًا، فعزاه إلى ابن أبي شيبة ٢/ ٢١٥ عن وكيع عن ابن عون، به.","vol":"8","page":41},{"text":"وأما استدلال الوليد بقصة بني قريظة على صلاة الطالب راكبًا، فلو وجد في بعض طرق الحدشج أن الذين صلوا في الطريق صلوا ركبانًا لكان ثبتًا في الاستدلال، ولم يحتج إلى غيره، ولما لم يوجد ذلك احتمل أن يكون لما أمرهم - ﷺ - بتأخير العصر إلى بني قريظة.\nوقد علم بالوحي أنهم لا يأتونها إلا بعد مغيب الشمس، ووقت العصر فرضٌ، فاستدل أنه كما ساغ للذين صلوا في بني قريظة ترك الوقت وهو فرض، ولم يعنفهم - ﷺ -، فلذلك سوغ للطالب أن يصلي في الوقت راكبًا بالإيماء، ويكون تركه للركوع والسجود المفترض كترك الذين صلوا في بني قريظة الوقت الذي هو فرض، وكان ذلك قبل نزول صلاة الخوف، قاله المهلب.\nقَالَ: والأمر بالصلاة في بني قريظة أراد به إزعاج الناس إليها لما كان خبره جبريل أنه لم يضع السلاح بعد، وأمره ببني قريظة (^١)، وقد أسلفنا ذلك.\nوقال ابن المنير: أشكل ذلك على ابن بطال ثم لخص كلامه السالف، وقال: والأبين عندي والذي أعلم على غير ذلك. وإنما استدل البخاري بالطائفة التي صلَّت فظهر له إنما لم تنزل؛ لأنه - ﷺ - إنما أمرهم بالاستعجال إلى بني قريظة، والنزول ينافي مقصود الجد في الوصول، فمنهم من بني أن النزول للصلاة معصية للأمر بالجد، فتركها إلى أن فات وقتها لوجود المعارضين (^٢)، ومنهم من جمع بين دليلي وجوب الصلاة ووجوب الإسراع في هذ السير، فصلى راكبًا،\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٤٤ - ٥٤٥.\n(^٢) كذا بالأصل، وفي \"الفتح\": المعارض، ولعله الصواب.","vol":"8","page":42},{"text":"ولو فرضناها صُليت نازلة لكان ذلك مضادة لما أمر به الرسول، وهذا لا يظن بأحد من الصحابة على تقوية أفهامهم وحسن أفئدتهم، وأما صلاة المطلوب فمأخوذ بالقياس على الطالب بطريق أولى (^١).\nوقال بعضهم: يحتمل أنه لما بوَّب ما سلف ثم ذكر قول الوليد أن هذا الأثر هو حكم التبويب، وأن الحديث الذي ساقه بعد ذلك لا تكون الترجمة له مطابقة، ولأجل ذلك فرق بينهما بباب كما سلف ولم يجعل فيه ترجمة، وأن يكون ما ذكره من قول الوليد والأوزاعي هو حكم صلاة الطالب والمطلوب عند البخاري، وأن يكون الحديث الذي أورده في الباب بعده حكم صلاة الطالب والمطلوب إما أن يصلي أو يؤخر، وهو قول بعضهم، أو يكون مراد البخاري لما ذكر استدلال الوليد بالحديث أورد لذلك الحديث سندًا ليعلم صحة الحديث عنده، واستدلاله.\nالثالث:\nاستنبط أبو حاتم بن حبان منه معنًى حسنًا حيث قَالَ: لو كان تأخير المرء للصلاة عن وقتها إلى أن يدخل وقت الأخرى يلزمه بذلك اسم الكفر لما أمر المصطفي بذلك (^٢).\nالرابع:\nقَالَ السهيلي: فيه دليل على أن كل مختلفَيْن في الفروع من المجتهدين مصيب، إذ لا يستحيل أن يكون الشيء صوابًا في حق إنسان خطأً في حق غيره، فيكون من اجتهد في مسألة فأدَّاه اجتهاده\n_________\n(^١) \"المتواري\" ص ١١١ - ١١٢.\n(^٢) \"صحيح ابن حبان\" ٤/ ٤١٨ - ٤١٩ عقب الرواية (١٤٦٠) كتاب: الصلاة، باب الوعيد على ترك الصلاة.","vol":"8","page":43},{"text":"إلى الحل مصيبًا في حلها، وكذا الحرمة، وإنما المحال أن يحكم في النازلة بحكمين متضادين في حق شخصٍ واحدٍ، وإنما عرفهم هذا الأصل على طائفتين:\nالظاهرية: لأنهم علقوا الأحكام بالنصوص، فاستحال عندهم أن يكون النص يأتي بحظر وإباحة معًا إلا على وجه النسخ.\nوالمعتزلة: فإنهم علقوا الأحكام بتقبيح العقل وتحسينه، فصار حسن العقل عندهم أو قبحه صفة عين، فاستحال عندهم أن يتصف فعلٌ بالحسن في حق زيد والقبح في حق عمرو، كما يستحيل ذلك في الألوان والأكوان، وغيرها من الصفات القائمة بالذوات.\nوأما ماعدا هاتين الطائفتين فليس الحظر عندهم والإباحة بصفات أعيان، وإنما هي صفات أحكام.\nوردَّ هذا الخطابي فقال: فيه حجة لمن يرى تساوي الأدلة ويقول: كل مجتهد مصيب، وليس كما ظنه، وإنما هو ظاهر خطاب خص بنوع من الدليل، ألا تراه قَالَ: بل نصلي، لم يرد منا ذلك؛ يريد أن طاعة رسول الله - ﷺ - فيما أمر به من إقامة الصلاة في بني قريظة لا توجب تأخيرها عن وقتها على عموم الأقوال، وإنما هو كأنه قَالَ: صلوا في بني قريظة إلا أن يدرككم وقتها قبل أن تصلوا إليها.\nوكذا الطائفة الأخرى في تأخيرهم الصلاة، كأنه قيل لهم: صلوا الصلاة في أوَّل وقتها، إلا أن يكون لهم عذر، فأخروها إلى آخر وقتها، وتخصيص العموم بناء على أصل متقرر، ومن خصه بدليل فإنه لا يخصه (^١) عن جملة أصله الموجوب (^٢)، وفي القول بتساوي الأدلة\n_________\n(^١) في \"أعلام الحديث\": يخرجه.\n(^٢) في \"أعلام الحديث\" الموجب.","vol":"8","page":44},{"text":"تجويز أحكام متضادة (^١).\nوقال غيره: اختلاف الصحابة في المبادرة بالصلاة عند ضيق وقتها وتأخيرها سببه أن أدلة الشرع تعارضت عندهم، فإن الصلاة مأمورٌ بها في الوقت، مع أن المفهوم من قوله: \"لَا يُصَلِّيَنَّ أحدٌ -كذا- إِلَّا فِي بَنِي قُرَيْظَةَ\": المبادرةُ بالذهاب إليه، وأن لا يشتغل عنه بشيء؛ لأن تأخير الصلاة مقصودٌ في نفسه من حيث أنه تأخيرٌ، فأخذ بعض الصحابة بهذا المفهوم، ونظر إلى المعنى لا إلى اللفظ، فصلوا حين خافوا الفوت، وأخَّر آخرون بظاهر اللفظ وحقيقته، ولم يعنف الشارع واحدًا منهما؛ لأنهم مجتهدون، ففيه دليل لمن يقول بالمفهوم والقياس ومراعاة المعنى، ولمن يقول بالظاهر أيضًا.\nوفيه: أنه لا يعنف المجتهد فيما فعله باجتهاده إذا بذل وسعه في الاجتهاد. قَالَ: وقد يستدل به على أن كل مجتهد مصيب وللقائل الآخر أن يقول: لم يصرح بإصابة الطائفتين، بل ترك تعنيفهم، ولا خلاف في ترك تعنيف المجتهد وإن أخطأ إذا بذل وسعه في الاجتهاد.\nالخامس: فيه أيضًا: كما قَالَ الداودي: إن المتأول إذا لم يتعد في التأويل ليس بمخطئ، وأن السكوت على فعل أمرٍ كالقول بإجازته.\nفرع:\nفي جواز الجمع بالخوف قولان في مذهب مالك، وقال ابن القاسم: لا بأس به، أي: لأن مشقته أكثر من مشقة السفر والمطر (^٢).\n_________\n(^١) \"أعلام الحديث\" ١/ ٥٨٨ - ٥٨٩.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٤٨٦.","vol":"8","page":45},{"text":"<span data-type='title' id=toc-820>٦ - باب التَّبْكِيرِ وَالغَلَسِ بِالصُّبْحِ وَالصَّلَاةِ عِنْدَ الإِغَارَةِ وَالحَرْبِ</span>.\n٩٤٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا حَمَّادٌ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ وَثَابِتٍ البُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى الصُّبْحَ بِغَلَسٍ ثُمَّ رَكِبَ فَقَالَ: \"اللهُ أَكْبَرُ خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ المُنْذَرِينَ\". فَخَرَجُوا يَسْعَوْنَ فِي السِّكَكِ وَيَقُولُونَ: مُحَمَّدٌ وَالخَمِيسُ -قَالَ: وَالخَمِيسُ الجَيْشُ- فَظَهَرَ عَلَيْهِمْ رَسُولُ اللهِ - ﷺ - فَقَتَلَ المُقَاتِلَةَ وَسَبَى الذَّرَارِيَّ، فَصَارَتْ صَفِيَّةُ لِدِحْيَةَ الكَلْبِيِّ، وَصَارَتْ لِرَسُولِ اللهِ - ﷺ -، ثُمَّ تَزَوَّجَهَا وَجَعَلَ صَدَاقَهَا عِتْقَهَا. فَقَالَ عَبْدُ العَزِيزِ لِثَابِتٍ: يَا أَبَا مُحَمَّدٍ، أَنْتَ سَأَلْتَ أَنَسًا مَا أَمْهَرَهَا؟ قَالَ: أَمْهَرَهَا نَفْسَهَا. فَتَبَسَّمَ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٢/ ٤٣٨]\nذكر فيه حديث أنس أنه - ﷺ - صَلَّى الصُّبْحَ بِغَلَسٍ .. الحديث.\nوقد سلف في باب: ما يذكر في الفخذ (^١)، وسيأتي في المغازي أيضًا (^٢)، وأخرج قطعة منه في البيوع (^٣)، وهو مشتمل على صلاته بغلس ونزوله بخيبر وعتق صفية.\nو(الغلس): بقايا ظلام الليل، وكان نزوله بها ليلًا فصلى الصبح بغلس ثم ركب. وفيه: التكبير شكرًا لله تعالى عندما يرى الإنسان ما يسر به كبَلَدِهِ، وكذا لولادة الغلام، ورؤية الهلال؛ لأنه إعلام بما ظهر، ورفع الصوت به إظهارًا لعلو دين الله وظهور أمره.\nفإن قلتَ: ثواب العتق معلوم، فكيف فوته وفعله في مقابلة النكاح؟\n_________\n(^١) برقم (٣٧١) كتاب: الصلاة.\n(^٢) برقم (٤٠٨٣) باب: أحد يحبنا ونحبه.\n(^٣) سيأتي برقم (٢٢٢٨) باب: بيع العبيد والحيوان بالحيوان نسيئة.","vol":"8","page":46},{"text":"فالجواب: أن صفية كانت بنت ملك، ومثلها لا تقنع بالمهر إلا بالكثير، فلم يكن بيده ما يرضيها ولم ير أن يقصر بها، فجعل صداقها نفسها، وذلك عندها أشرف من الأموال الكثيرة.\nوقوله: (مَا مَهَرَهَا؟) قَالَ: أمْهِرْها نفسها. قَالَ شيخنا قطب الدين: صوابه: مهرها. يعني: بحذف الألف، وبخط الحافظ الدمياطي، يقال: مهرت المرأة وأمهرتها: أعطيتها الصداق. وأنكر أبو حاتم: أمهرت. إلا في لغةٍ ضعيفة.\nقَالَ: وهذا الحديث يرد عليه، وصححها أبو زيد، وقال: تميم تقول: مهرت.\nوكذا قَالَ ابن التين: يقال: مهرت المرأة وأمهرتها، وقيل: مهرتها، ثلاثي أفصح وأغرب. والتغليس بالصبح سنة سفرًا وحضرًا وكان من عادته ذلك، ولم يخالف ذلك إلا يوم الأعرابي الذي سأله عن المواقيت لأجل التعليم (^١).\nوقوله: (\"إنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ\") يريد: أنهم تقدم إليهم الإنذار فعتوا، فنزل بساحتهم نزول الانتقام منهم والإذلال لهم، يقول: إذا حللنا مع قوم في ديارهم غلبناهم.\nقَالَ ابن التين: والساحة: الموضع. وقيل: ساحة الدور.\nوقوله: (\"فَسَاءَ صَبَاحُ المُنْذَرِينَ\") أي: أصابهم السوء من القتل على الكفر والاسترقاق.\n_________\n(^١) سلف برقم (٥٩) كتاب: العلم، باب: من سئل علمًا وهو مشتغل في حديثه فأتم الحديث ثم أجاب السائل.","vol":"8","page":47},{"text":"وقوله: (جَعَلَ صَدَاقَهَا عِتْقَهَا) قد أسلفنا أن هذا من خواصه، وحكاه ابن التين عن مالك، ثم قَالَ: وعند الشافعي: لا. وهذا نقل غريب عن الشافعي (^١)، ولعله تبع الترمذي فيه (^٢)، وليس فيه ذكر الدعوة إلى الإسلام قبل القتال، وإن كان يحتمل وقوعه وعدم نقله لكنه بعيد.\n_________\n(^١) ورد بهامش الأصل: صريح هذا اللفظ أن الشافعي لا يجوز ذلك، والذي رأيته للشافعية مثل ما قال، وأما قول المؤلف هذا نقل غريب إنما الغريب قوله بالجواز، وكأنه انعكس على المؤلف، ويدل على ذلك قوله: ولعله تبع فيه الترمذي، فإن الذي حكاه الترمذي في \"السنن\" عن الشافعي وأحمد وإسحاق هو الجواز. فاعلم ذلك.\n(^٢) انظر: \"سنن الترمذي\" ٣/ ٤١٤ - ٤١٥.","vol":"8","page":48},{"text":"١٣\n\nكتاب العيدين","vol":"8","page":49},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-821>١٣ - كتاب العيدين]</span> (^١)\n<span data-type='title' id=toc-822>١ - باب فِي العِيدَيْنِ وَالتَّجَمُّلِ فِيهِ</span>\n٩٤٨ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ أَنَّ عَبْدَ اللهِ، بْنَ عُمَرَ قَالَ: أَخَذَ عُمَرُ جُبَّةً مِنْ إِسْتَبْرَقٍ تُبَاعُ فِي السُّوقِ، فَأَخَذَهَا فَأَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، ابْتَعْ هَذِهِ؛ تَجَمَّلْ بِهَا لِلْعِيدِ وَالوُفُودِ. فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"إِنَّمَا هَذِهِ لِبَاسُ مَنْ لَا خَلَاقَ لَهُ\". فَلَبِثَ عُمَرُ مَا شَاءَ اللهُ أَنْ يَلْبَثَ، ثُمَّ أَرْسَلَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - بِجُبَّةِ دِيبَاجٍ، فَأَقْبَلَ بِهَا عُمَرُ، فَأَتَى بِهَا رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّكَ قُلْتَ: \"إِنَّمَا هَذِهِ لِبَاسُ مَنْ لَا خَلَاقَ لَهُ\". وَأَرْسَلْتَ إِلَيَّ بِهَذِهِ الجُبَّةِ! فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"تَبِيعُهَا أَوْ تُصِيبُ بِهَا حَاجَتَكَ\". [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح: ٢/ ٤٣٩]\nهو في اللغة: الوقت الذي يعود فيه الفرح والسرور، وأصله من الرجوع والمعاودة في كل سنة بفرحٍ، قلبت الواو منه ياء لسكونها\n_________\n(^١) من اليونينية.","vol":"8","page":51},{"text":"وانكسار ما قبلها كالميزان والميقات من الوزن والوقت، وجمعه: أعياد. فلم يعيدوا الواو لزوال علة القلب للفرق بينه وبين جمع عود، وقيل للزوم الياء في الواحد ولهذا صغر على عييد، بالياء، وقيل: سمي عيدًا لكثرة عوائد الله فيهما على عباده. وقيل: اشتقاقه من العادة؛ لأنهم اعتادوه، وأول عيد صلاه - ﷺ - عيد الفطر من السنة الثانية من الهجرة، وفي \"سنن أبي داود\" والنسائي من حديث أنس: قدم رسول الله - ﷺ - المدينة ولهم يومان يلعبون فيهما، فقال: \"ما هذان اليومان؟ \" قالوا: كنا نلعب فيها في الجاهلية. فقال - ﷺ -: \"إن الله قد أبدلكما بهما خيرًا منهما: يوم الأضحى والفطر\" (^١)، إسناده صحيح (^٢).\nوصلاة العيد سنة مؤكدة، وقيل: فرض كفاية.\nواختلف في النساء والعبيد والصبيان والمسافرين وأهل القرى الذين لا جمعة عليهم، ففي \"المدونة\": لا تجب على النساء والعبيد، ولا يؤمرون بالخروج كالجمعة (^٣).\nوقال مطرف وابن الماجشون: عند ابن حبيب: هي سنة لجميع المسلمين، النساء والعبيد والمسافرين ومن عقل الصلاة من الصبيان.\nوقال في \"العتبية\": إنما يجمع في العيدين من تلزمهم الجمعة. وروى ابن القاسم عن مالك أنها تلزم قرية فيها عشرون رجلًا، والنزول إليها\n_________\n(^١) \"سنن أبي داود\" (١١٣٤) كتاب: الصلاة، باب: صلاة العيدين، \"سنن النسائي\" ٣/ ١٧٩ - ١٨٠ كتاب: الصلاة، باب: صلاة العيدين.\n(^٢) قلت: صححه الحاكم في \"المستدرك\" ١/ ٢٩٤ على شرط مسلم. وصححه عبد الحق الإشبيلي في \"أحكامه\" ٢/ ٧٩. وصحح إسناده النووي في \"الخلاصة\" ٢/ ٨١٩ (٢٨٨٣)، والحافظ في \"الفتح\" ٢/ ٤٤٢. وقال الألباني في \"صحيح أبي داود\" (١٠٣٩)، وفي \"الصحيحة\" (٢٠٢١): إسناده صحيح على شرط مسلم.\n(^٣) \"المدونة\" ١/ ١٥٥.","vol":"8","page":52},{"text":"من ثلاثة أميال كالجمعة (^١).\nذكر في الباب حديث عبد الله بن عمر قَالَ: أَخَذَ عُمَرُ جُبَّةً مِنْ إِسْتَبْرَقٍ .. الحديث.\nسلف في الجمعة (^٢)، ولا شك أن التجمل بالثياب غير منكر شرعًا، وأن التهيؤ للقاء الناس بالتجمل المباح لا ينكر، ولهذا لم ينكر الشارع إلا كونها حريرًا، وهذا على خلاف بعض المتقشفين، وقد روي عن الحسن البصري أنه خرج يومًا وعليه حلة يمان، وعلى فرقد جبة صوف، فجعل فرقد ينظر ويمس حلة الحسن ويسبح، فقال له: يا فرقد، ثيابي ثياب أهل الجنة، وثيابك ثياب أهل النار -يعني: القسيسين والرهبان- ثم قَالَ له: يا فرقد، التقوى ليس في هذا الكساء إنما التقوى ما وقر في الصدر وصدقه العمل.\nوفيه: استفهام الصحابة عند اختلاف القول والفعل؛ ليعلموا الوجه الذي يصرف إليه الأمر الثاني.\nوفيه: ائتلاف أصحابه بالعطاءِ وقبول العطية، إذا لم تجر عن مسألة، وفضل الكفاف، وجواز بيع الحرير للرجال والنساء وهبته، وهذا أغلظ حديث جاء في لبس الحرير، وقد جاء في التجمل في العيد وغيره أحاديث سلف بعضها في الجمعة.\nوقال الشافعي: أخبرنا إبراهيم، أنا جعفر بن محمد، عن أبيه، عن جده أن رسول الله - ﷺ - كان يلبس بردَ حبَرةٍ في كل عيد، وحَدَّثنَا إبراهيم، ثنا جعفر بن محمد قَالَ: كان - ﷺ - يعْتَم في كل عيد (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٤٩٨ - ٥٠٠.\n(^٢) سلف برقم (٨٨٦) باب: يلبس أحسن ما يجد.\n(^٣) \"مسند الشافعي\" ١/ ١٥٢ (٤٤١) باب: صلاة العيدين.","vol":"8","page":53},{"text":"ولابن خزيمة من حديث الحجاج، عن أبي جعفر، عن جابر أن رسول الله - ﷺ - كان يلبس برده الأحمر في العيدين والجمعة. وقال: حجاج: أظنه ابن عثمان (^١).\nوللبيهقي عن أبي رزين، عن علي بن ربيعة قَالَ: شهدت عليًا يوم عيدٍ معتمًا قد أرخى عمامته من خلفه، والناس مثل ذلك، وعن نافع أن ابن عمر كان يلبس في العيدين أحسن ثيابه (^٢)، وصح أنه - ﷺ - خطب الناس وعليه عمامة سوداء، أخرجه مسلم من رواية عمرو بن حريث، عن أبيه (^٣).\nوللبيهقي عن السائب بن يزيد قَالَ: رأيت عمر بن الخطاب معتمًّا قد أرخى عمامته من خلفه (^٤).\n_________\n(^١) \"صحيح ابن خزيمة\" ٣/ ١٣٢ (١٧٦٦).\nوقال النووي في \"الخلاصة\" ٢/ ٨٢٠ (٢٨٨٩): إسناده ضعيف. وضعفه الألباني في \"الضعيفة\" (٢٤٥٥).\n(^٢) \"السنن الكبرى\" ٣/ ٢٨١ كتاب: صلاة العيدين، باب: الزينة للعيد.\n(^٣) \"صحيح مسلم\" (١٣٥٩/ ٤٥٢) كتاب: الحج، باب: جواز دخول مكة بغير إحرام.\n(^٤) \"السنن الكبرى\" ٣/ ٢٨١ كتاب: صلاة العيدين، باب: الزينة للعيد.","vol":"8","page":54},{"text":"<span data-type='title' id=toc-823>٢ - باب الحِرَابِ وَالدَّرَقِ يَومَ العِيدِ</span>\n٩٤٩ - حَدَّثَنَا أَحْمَدُ قَالَ: حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنَا عَمْرٌو، أَنَّ مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ الأَسَدِيَّ حَدَّثَهُ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - وَعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ بِغِنَاءِ بُعَاثَ، فَاضْطَجَعَ عَلَى الفِرَاشِ وَحَوَّلَ وَجْهَهُ، وَدَخَلَ أَبُو بَكْرٍ فَانْتَهَرَنِي وَقَالَ: مِزْمَارَةُ الشَّيْطَانِ عِنْدَ النَّبِيِّ - ﷺ -! فَأَقْبَلَ عَلَيْهِ رَسُولُ اللهِ - ﵇ - فَقَالَ: \"دَعْهُمَا\". فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا. [انظر: ٩٥٢، ٩٨٧، ٢٩٠٦، ٣٥٢٩، ٣٩٣١ - مسلم: ٨٩٢ - فتح: ٢/ ٤٤٠]\n\n٩٥٠ - وَكَانَ يَوْمَ عِيدٍ يَلْعَبُ السُّودَانُ بِالدَّرَقِ وَالحِرَابِ، فَإِمَّا سَأَلْتُ النَّبِيَّ - ﷺ - وَإِمَّا قَالَ: \"تَشْتَهِينَ تَنْظُرِينَ؟ \". فَقُلْتُ: نَعَمْ. فَأَقَامَنِي وَرَاءَهُ خَدِّي عَلَى خَدِّهِ، وَهُوَ يَقُولُ: \"دُونَكُمْ يَا بَنِي أَرْفِدَةَ\". حَتَّى إِذَا مَلِلْتُ قَالَ: \"حَسْبُكِ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَاذْهَبِي\". [انظر: ٤٥٤ - مسلم: ٨٩٢ - فتح: ٢/ ٤٤٠]\nحدثنا أَحْمَدُ، ثَنَا ابن وَهْبٍ، أنا عَمْروٌ، أَنَّ مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ الأَسَدِيَّ حَدَّثَهُ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: دَخَلَ علينا النبي - ﷺ - وَعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ .. الحديث.\nالشرح:\nهذا الحديث أخرجه أيضًا عقب هذا الباب (^١)، وفي باب: نظر المرأة إلى الحبشة (^٢)، وفي باب: إذا قام العبد يصلي ركعتين (^٣)، وفي باب: حسن العشرة مع الأهل (^٤)، وفي باب: أصحاب الحراب\n_________\n(^١) يأتي برقم (٩٥٢) كتاب: العيدين، باب: سنة العيدين لأهل الإسلام.\n(^٢) سيأتي برقم (٥٢٣٦) كتاب: النكاح.\n(^٣) سيأتي برقم (٩٨٧ - ٩٨٨) كتاب: العيدين، باب: إذا فاته العيد يصلي ركعتين.\n(^٤) برقم (٥١٩٠) كتاب: النكاح.","vol":"8","page":55},{"text":"في المسجد (^١)، وفي باب: الدرق من الجهاد (^٢)، فهذِه سبعة أبواب، وأخرجه مسلم أيضًا (^٣).\nوعمرو هذا هو ابن الحارث، مصري، مات سنة ثمان وأربعين ومائة (^٤).\nوأحمد هذا شيخ البخاري (^٥)، قَالَ الدمياطي في الحاشية: أحمد بن صالح، مات سنة ثمان وأربعين، وابن عيسى سنة ثلاث وأربعين.\nوقال الجياني: أحمد هذا نسبه ابن السكن: أبو علي أحمد بن صالح المصري، وقال الحاكم: روى البخاري في كتاب الصلاة في\n_________\n(^١) سبق برقم (٤٥٤) كتاب: الصلاة.\n(^٢) سيأتي برقم (٢٩٠٦ - ٢٩٠٧) كتاب: الجهاد والسير.\n(^٣) \"صحيح مسلم\" (٨٩٢) كتاب: صلاة العيدين، باب: الرخصة في اللعب الذي لا معصية فيه في أيام العيد.\n(^٤) عمرو بن الحارث بن يعقوب بن عبد الله الأنصاري، أبو أمية المصري، مدني الأصل، مولى قيس بن سعد بن عُبادة. كان قارئًا، فقيهًا، مفتيًا، وقال إسحاق بن منصور عن يحيى بن معين وأبو زرعة والعجلي، والنسائي، وغير واحد: ثقة، وقال أبو حاتم: كان أحفظ أهل زمانه. انظر: \"تهذيب الكمال\" ٢١/ ٥٧٠.\n(^٥) أحمد بن صالح المصري أبو جعفر الحافظ المعروف بابن الطبري كان أبوه من أهل طبرستان من الهند، وكان أبو جعفر أحد الحفاظ المبرزين والأئمة المذكورين. قال البخاري عنه: أحمد بن صالح ثقة صدوق ما رأيت أحدًا يتكلم فيه بحجة، كان أحمد بن حنبل وعلي وابن نمير وغيرهم يُثبتون أحمد بن صالح، وقال ابن عدي: وكان النسائي سيئ الرأي في أحمد بن صالح، فأحمد بن صالح من حفاظ الحديث، وخاصة لحديث الحجاز، ومن المشهورين بمعرفته، وحدث عنه البخاري مع شدة استقصائه، ولولا أني شرطت في كتابي أن أذكر فيه كل من تكلم فيه متكلم، لكنت أُجلُّ أحمد بن صالح أن أذكره، قال ابن حجر: ثقة حافظ من العاشرة. انظر: \"التاريخ الكبير\" ٢/ ٦ (١٥١٠)، \"الكامل\" ١/ ٢٩٥ (٢١)، \"تهذيب الكمال\" ١/ ٣٤٠ (٤٩)، \"تقريب التهذيب\" (٤٨).","vol":"8","page":56},{"text":"ثلاثة مواضع عن أحمد، عن عبد الله بن وهب، فقيل: إنه أحمد بن صالح.\nوقيل: ابن عيسى التستري، ولا يخلو أن يكون واحدًا منهما، فقد روى عنهما في \"جامعه\"، ونسبهما في مواضع وذكر الكلاباذي عن أبي أحمد الحافظ: أحمد عن ابن وهب في \"جامع البخاري\" هو ابن أخي ابن وهب.\nقَالَ الحاكم: وهذا وهمٌ وغلط، والدليل على ذلك أن المشايخ الذين ترك أبو عبد الله الرواية عنهم في \"الصحيح\" قد روى عنهم في سائر مصنفاته كابن صالح وغيره، وليس عن ابن أخي ابن وهب رواية في موضع، فهذا يدلك على أنه لم يكتب عنه أو كتب عنه ثم ترك الرواية عنه أصلًا.\nقَالَ ابن منده: كل ما في البخاري: حَدَّثَنَا أحمد، عن ابن وهب.\nفهو ابن صالح، ولم يخرج البخاري عن ابن أخي ابن وهب في \"صحيحه\" شيئًا، وإذا حدث عن أحمد بن عيسى نسبه (^١).\nقلتُ: وقد ساق ابن حزم هذا الحديث من طريق البخاري وقال فيه عنه: حَدَّثَنَا أحمد بن صالح (^٢).\nورواه الإسماعيلي وأبو نعيم، عن الحسن بن سفيان، ثنا أحمد بن عيسى، ثنا ابن وهب. وذكر أبو نعيم أن البخاري رواه عن أحمد بن عيسى، وذكره في المناقب في باب: قصة الحبش عن يحيى بن بكير، ثنا الليث، عن عقيل، عن ابن شهاب، عن عروة، عن عائشة (^٣).\n_________\n(^١) انتهى كلام ونقل الجياني بتصرف، \"تقييد المهمل\" ٣/ ٩٤٣ - ٩٤٦.\n(^٢) \"المحلى\" ٥/ ٩٢.\n(^٣) سيأتي برقم (٣٥٢٩).","vol":"8","page":57},{"text":"إذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nالجارية في النساء كالغلام في الرجال، ويقال على من دون البلوغ منهما.\nثانيها:\nمعنى تغنيان: ترفعان أصواتهما بالإنشاد، وكل من رفع صوته بشيءٍ ووالى به مرة بعد مرة فصوته عند العرب غناءٌ، وأكثره فيما ساق من صوت أو شجا من نغمة ولحن، ولهذا قالوا: غنت الحمام، ويغني الطائر. هذا قول الخطابي (^١)، وفي رواية له في الباب بعده: وليستا بمغنيتين (^٢)، وللنسائي: تضربان الدف بالمدينة.\nوفي قوله: (ليستا بمغنيتين) إرشاد إلى أن ذلك ليس بالغناء الذي يهيج النفوس إلى أمور لا تليق، وإنما لم يتخذا الغناء صناعة وعادة.\nقَالَ القرطبي: ولا خلاف في تحريم هذا الغناء؛ لأنه من اللهو واللعب المذموم بالاتفاق، فأما ما يسلم من المحرمات فيجوز القليل منه في الأعراس والأعياد وشبهها (^٣)، ومذهب أبي حنيفة تحريمه، وبه يقول أهل العراق، ومشهور مذهبنا ومذهب مالك كراهته (^٤)، وقد ألَّف الناس في تحريمه وإباحته تصانيف عديدة، والتحقيق ما ذكرناه.\nوقد بسطت المسألة في \"شرح المنهاج\" في الشهادات فراجعها منه تجد ما يشفي الغليل (^٥).\n_________\n(^١) \"غريب الحديث\" ١/ ٦٥٦ - ٦٥٧.\n(^٢) حديث (٩٥٢).\n(^٣) \"المفهم\" ٢/ ٥٣٤.\n(^٤) انظر: \"أحكام القرآن\" لابن العربي ٣/ ١٠٥٣.\n(^٥) وانظر لزامًا \"تحريم آلات الطرب\" للألباني.","vol":"8","page":58},{"text":"ثالثها:\nبغُاث -بالباء الموحدة، ثم غين معجمة- وتهمل وهو المشهور -كما قال ابن قرقول- وبعد الألف ثاء مثلثة، والأشهر ترك صرفه، موضع من المدينة على ليلتين وذكر ابن الأثير أنه أعظم حصن، وكان فيه حرب بين الأوس والخزرج. قَالَ: ومن قاله بالمعجمة فقد صحف (^١).\nوقال ابن الجوزي: إنه يوم كان الأنصار في الجاهلية اقتتلوا فيه، وقالوا فيه الأشعار، وبقيت الحرب قائمة بين الأوس والخزرج مائة وعشرين سنة حَتَّى جاء الإسلام.\nقَالَ القرطبي: وكان الظهور فيه للأوس (^٢). وذكر ابن التين أنه قتل فيه صناديدهم توطئة بين يدي رسول الله - ﷺ - حَتَّى لا يطول شغبه مع الرؤساء.\nرابعها:\nكان الشعر الذي تغنيان به في وصف الشجاعة والحرب، وإذا صرف إلى جهاد الكفار كان معونة على أمر الدين كما سلف، وأما الغناء الذي فيه غناء بمحظور كما سلف.\nوحاشا من هو دون الشارع أن يقال بمحضره ذلك، فيترك النكير له فيحمل على ما قلناه، وقد استجازت الصحابة غناء العرب الذي هو مجرد الإنشاد والترنم، وأجازوا الحداء، وفعلوه بحضرة الشارع، وفي هذا إباحة مثل هذا وما في معناه، وهذا ومثله ليس بحرام ولا يجرح الشاهد.\n_________\n(^١) \"النهاية في غريب الحديث\" ١/ ١٣٩.\n(^٢) \"المفهم\" ٢/ ٥٣٤.","vol":"8","page":59},{"text":"خامسها:\nجاء في مسلم أن هذا كان أيام مني (^١)، وكذا في النسائي: ورسول الله بالمدينة (^٢). وفي مسلم أيضًا: والحبشة يلعبون بحرابهم في مسجد رسول الله (^٣). وقد سلف في أبواب المساجد، باب: أصحاب الحراب في المسجد، وذكر فيه حديثًا في ذلك (^٤).\nسادسها:\n(مزمارة) بكسر الميم، وروي: أبمزمور الشيطان (^٥)؟ بضم الميم الأولى، وقد تفتح، وأصله: صوت تصفير، والزمير: الصوت الحسن، يطلق على الغناء أيضًا.\nقَالَ القرطبي: إنكار أبي بكر مستصحبًا لما كان تقرر عنده من تحريم اللهو والغناء جملة، حَتَّى ظن أن هذا من قبيل ما ينكر، فبادر إلى ذلك قيامًا عنه بذلك على ما ظهر، وكأنه ما كان بين له أنه - ﷺ - قررهن على ذلك بعد فقال له: \"دَعْهُمَا\" وعلل الإباحة بأنه يوم عيد، يعني: يوم سرور وفرح شرعي، فلا ينكر فيه مثل هذا (^٦).\nوقال المهلب: الذي أنكره أبو بكر كثرة التنغيم وإخراج الإنشاد عن وجهه إلى معنى التطريب بالألحان، ألا ترى أنه لم ينكر الإنشاد وإنما\n_________\n(^١) \"صحيح مسلم\" (٨٩٢/ ١٧) كتاب: صلاة العيدين، باب: الرخصة في اللعب الذي لا معصية فيه في أيام العيد.\n(^٢) \"سنن النسائي\" ٣/ ١٩٦ - ١٩٧ كتاب: صلاة العيدين، باب: الرخصة في الاستماع إلى الغناء وضرب الدف يوم العيد.\n(^٣) \"صحيح مسلم\" (٨٩٢/ ١٨) كتاب: صلاة العيدين، باب: الرخصة في اللعب الذي لا معصية فيه.\n(^٤) سلف برقم (٤٥٤) كتاب: الصلاة.\n(^٥) مسلم (٨٩٢).\n(^٦) \"المفهم\" ٢/ ٥٣٤ - ٥٣٥.","vol":"8","page":60},{"text":"أنكر مشابهة الزمير، فما كان من الغناء الذي يجري هذا المجرى من اختلاف النغمات وطلب الإطراب فهو الذي يخشى فتنته واستهواؤه للنفوس، وقطع الذريعة فيه أحسن، وما كان دون ذلك من الإنشاد ورفع الصوت حَتَّى لا يخفي معنى البيت، وما أراده الشاعر بشعره فغير منهي عنه (^١).\nوقد روي عن عمر أنه رخص في غناء الأعراب وهو صوت كالحداء يسمى: النصب. إلا أنه رقيق. قَالَ عمر لرباح بن المعترف: اسمع واقصر المسير، فإذا سحرت فارفع. فرفع عقيرته وتغنى (^٢)، فهذا لم ير به بأس؛ لأنه حداء، وفي هذا أن مواضع الصالحين وأهل الفضل ينزه عن اللهو واللغو ونحوه.\nوفيه: أن التابع الكبير إذا رأى ما يستنكر أو لا يليق بمجلس الكبير ينكره، ولا يكون هذا من باب الافتيات على الكبير، بل هو أدب ورعاية حرمة وإجلال به وتسجيه بثوبه وتحويله وجهه إعراضًا عن اللهو؛ ولئلا يستحيين فيقطعن ما هو مباح لهن، وهذا من رأفته وحلمه وحسن خلقه.\nسابعها:\nقولها: (بغناء بعاث). كذا هنا، وفي الباب بعده: بما تقاولت الأنصار يوم بعُاث (^٣). وفي رواية: بما تقاذفت (^٤). أي: رمى به\n_________\n(^١) كما في \"شرح ابن بطال\" ٢/ ٥٥٠.\n(^٢) رواهما البيهقي ١٠/ ٢٢٤ كتاب: الشهادات، باب: الرجل لا ينسب نفسه إلى الغناء.\n(^٣) ستأتي برقم (٩٥٢) كتاب: العيدين، باب: سنة العيدين لأهل الإسلام، ورواها مسلم برقم (٨٩٢) كتاب: صلاة العيدين، باب: الرخصة في اللعب.\n(^٤) ستأتي برقم (٣٩٣١) في مناقب الأنصار، باب: مقدم النبي - ﷺ - وأصحابه المدينة.","vol":"8","page":61},{"text":"بعضهم بعضًا من الأشعار. وروي: تعازفت. والظاهر أنه من العزيف كعزيف الرياح وهو دويها، ويبعد أن يكون من عزف اللهو وضرب المعازف.\nثامنها:\nقوله: (\"دُونَكُمْ يَا بَنِي أَرْفِدَةَ\") كذا هنا، وفي باب: إذا فاته العيد: \"أمنًا بني أرفدة\"، يعني من الأمن (^١).\nو(دونكم) منصوب على الظرف بمعنى الإغراء، والمغرى به محذوف دلت عليه الحالة، وهو لعبهم بالحراب، فكأنه قَالَ: دونكم اللعب. والعرب تغري بعليك وعندك ودونك، وشأنها أن يتقدم الاسم كما في هذا الحديث، وقد يتأخر شاذًّا كقوله:\nيا أيها المائح دلوي دونكا … إني رأيت الناس يحمدونكا\nو(بنو أرفدة): لقب للحبشة أو اسم أبيهم الأقدم. وقيل: جنس منهم يرقصون. وقيل: أراد بني الإماء. وأرفدة بتفح الفاء، وكسرها وهو أشهر، وهو في كتب اللغة بالفتح كما قاله ابن التين.\nوفي نصب: \"أمنًا\". وجهان:\nأحدهما: أن المعنى: آمنوا أمنًا ولا تخافوا.\nوالثاني: أنه أقام المصدر مقام الصفة كقوله: رجل صور. أي: صائم، والمعنى: آمنين.\nقَالَ ابن التين: وضبط في بعض الكتب: آمنا على وزن فاعلا، وتكون أيضًا بمعنى آمنين اسم للجنس.\nوقوله: (\"حَسْبُكِ؟ \") هو استفهام، وحذفت همزته بدليل قولها:\n_________\n(^١) ستأتي برقم (٩٨٨) كتاب: العيدين، باب: إذا فاته العيد يصلي ركعتين.","vol":"8","page":62},{"text":"قلتُ: نعم. تقديره: أحسبك؟ أي: هل يكفيك هذا القدر؟\nوقوله: (فَزَجَرَهُمْ) يعني: أبا بكر، كما ذكره المهلب في \"مختصره\" عن الليث، وفي البخاري في باب: فوات العيد: فزجرهم عمر (^١).\nتاسعها: في فوائده:\nالأولى: جواز اللعب بالسلاح ونحوه من آلات الحرب في المسجد وقد سلف. ويلحق به ما في معناه من الأسباب المعينة على الجهاد، وأن السودان يلعبون بمثل هذا في المسجد.\nوقال ابن التين: كان هذا في أول الإِسلام تعلمًا لقتال أعداء الله.\nونقل عن أبي الحسن في \"تبصرته\" أنه منسوخ بالقرآن والحديث ﴿إِنَّمَا يَعْمُرُ مَسَاجِدَ اللهِ مَنْ آمَنَ بِاللهِ﴾ [التوبة: ١٨] \"وجنبوا مساجدكم مجانينكم وصبيانكم\" لكن هذا ضعيف (^٢).\nقَالَ ابن التين: حمل السلاح والحراب يوم العيد لا مدخل له عند العلماء في سنة العيد ولا في هيئة الخروج إليه، ولا استحبه أحد من العلماء ولا ندب إليه، ويمكن أن يكون - ﷺ - محاربًا خائفًا من بعض أعدائه، فرأى الاستعداد والتأهب بالسلاح وإذا كان كذلك فهو جائز عند العلماء.\n_________\n(^١) سيأتي برقم (٩٨٨) كتاب: العيدين، باب: إذا فاته العيد يصلي ركعتين.\n(^٢) رواه ابن ماجه (٧٥٠) كتاب: المساجد، باب: ما يكره في المساجد، والطبراني ٢٢/ ٥٧ (١٣٦)، والبيهقي ١٠/ ١٠٣ كتاب: آداب القاضي، باب: ما يستحب للقاضي من أن لا يكون قضاؤه في المسجد. من حديث واثلة.\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ٢٥ - ٢٦: رواه ابن ماجه والطبراني في \"الكبير\"، وفيه العلاء بن كثير الليثي الشامي، وهو ضعيف. قال الألباني في \"ضعيف ابن ماجه\" (١٦٤): ضعيف.","vol":"8","page":63},{"text":"قَالَ: ولعب الحبشة ليس فيه أن الرسول خرج بهذا في العيد ولا أمر أصحابه بالتأهب بها، ولم يكن الحبشة للنبي - ﷺ - حشدًا ولا أنصارًا وإنما هم يلعبون.\nقَالَ: وفائدة هذا الحديث إباحة النظر إلى اللهو إذا كان فيه تدريب الجوارح على تقليب السلاح لتخف الأيدي بها في الحرب، ولك أن تقول: البخاري بوب لذلك بيانًا للجواز أو بيانًا لضعفِ مرسل أبي داود عن الضحاك بن مزاحم قَالَ: نهى رسول الله - ﷺ - أن يخرج يوم العيد بالسلاح (^١)، ومخالفة لما ذكره هو بعد من قوله للحجاج وجاءه يعوده: حملت السلاح في يوم لم يكن يحمل فيه (^٢).\nولابن ماجه بإسنادٍ جيد عن عياض الأشعري (^٣): وشهد عيدًا بالأنبار فقال: ما لي أراكم تقلسون كما كان يقلس عند رسول الله - ﷺ -؟! (^٤) وله أيضًا بإسنادٍ جيد عن قيس بن سعد قَالَ: ما كان شيء على عهد رسول الله - ﷺ - إلا وقد رأيته إلا شيءٌ واحدٌ، فإن رسول الله - ﷺ - كان يقلس له يوم الفطر (^٥). والتقليس: اللعب.\n_________\n(^١) \"المراسيل\" (٦٥) باب: ما جاء في العيدين.\n(^٢) سيأتي برقم (٩٦٦) في العيدين، باب: ما يكره من حمل السلاح في العيد والحرم.\n(^٣) ورد بهامش الأصل: عياض بن عمرو الأشعري الأصح أنه تابعي، وكذا قال أبو حاتم: قال: مرسل.\n(^٤) \"سنن ابن ماجه\" (١٣٠٢) كتاب: إقامة الصلاة، باب: ما جاء في التقليس يوم العيد. قال البوصيري في \"زوائد ابن ماجه\" (٤٢٤): إسناد رجاله ثقات، وضعفه الألباني في \"ضعيف ابن ماجه\" (٢٦٧)، وفي \"الضعيفة\" (٤٢٨٥).\n(^٥) \"سنن ابن ماجه\" (١٣٠٣) كتاب: إقامة الصلاة، باب: ما جاء في التقليس يوم العيد، قال البوصيري ١٩٤ (٤٢٥): إسناد حديث قيس صحيح، ورجاله ثقات، وضعفه الألباني في \"ضعيف ابن ماجه\" (٢٦٨)، وانظر: \"الضعيفة\" (٤٢٨٥).","vol":"8","page":64},{"text":"الثانية: ما كان عليه - ﷺ - من الخلق الحسن، وما ينبغي للمرء أن يتمثل مع أهله من إيثاره مسارهم فيما لا حرج عليهم فيه.\nالثالث: قَالَ ابن حزم: الغناء واللعب والزمر أيام العيدين حسن في المسجد وغيره (^١). وساق هذا الحديث. وحديث مسلم من طريق أبي هريرة قَالَ: بينما الحبشة يلعبون عند رسول الله - ﷺ - بحرابهم إذ دخل عمر فأهوى إليهم يحصبهم فقال: \"دعهم يا عمر\" (^٢) ثم قَالَ: أين يقع إنكار من أنكر من إنكار سيديِّ هذِه الأمة بعد نبيها؟! وقد أنكر - ﷺ - عليهما فرجعا.\nالرابعة: رخصة المثاقفة في المسجد.\nالخامسة: راحة النفوس في بعض الأوقات وراحة من ينظر إليهم؛ ليستعين بذلك على ما وراءه من أداء الفرائض؛ لأن النفس تمل، ولا شك أن العيد موضوع للراحة، وبسط النفس إلى المباحات، والأخذ بالطيبات، وما أحل الله من اللعب والأكل والشرب والجماع، ألا ترى أنه أباح الغناء من أجل العيد حيث قَالَ: \"دعهما يا أبا بكر فإنها أيام عيد\" وكان أهل المدينة على سيرة من أمر الغناء واللهو، وكان - ﷺ - وأبو بكر على خلافه، ولذلك أنكر أبو بكر ذلك، فرخص في ذلك للعيد وفي ولائم إعلان النكاح.\nالسادسة: جواز نظر النساء إلى لعب الرجال من غير نظر إلى نفس البدن، وأما نظرها إلى وجهه بغير شهوة ومخافة فتنة، فالأصح عندنا أنه حرام لقوله تعالى: ﴿وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ﴾ [النور: ٣١]\n_________\n(^١) \"المحلى\" ٥/ ٩٢.\n(^٢) \"صحيح مسلم\" (٨٩٣) كتاب: صلاة العيدين، باب: الرخصة في اللعب الذي لا معصية فيه أيام العيد.","vol":"8","page":65},{"text":"ولقوله - ﷺ - لأم سلمة وأم حبيبة: \"احتجبا عنه\" -أي: عن ابن أم مكتوم- فقالتا: إنه أعمى لا يبصرنا. فقال: \"أفعمياوان أنتما؟ أليس تبصرانه؟ \" حسنه الترمذي (^١).\nوأجيب عن حديث عائشة بجوابين:\nأقواهما: أنه ليس فيه أنها نظرت إلى وجوههم وأبدانهم، وإنما نظرت إلى لعبهم وحرابهم، ولا يلزم من ذلك تعمد النظر إلى البدن، وإن وقع بلا قصد صرفته في الحال.\nوالثاني: لعل هذا كان قبل نزول الآية في تحريم النظر، أو أنها كانت صغيرة قبل بلوغها فلم تكن مكلفة على قول من يقول: إن\n_________\n(^١) رواه أبو داود (٤١١٢) كتاب: اللباس، باب: في قوله -﷿-: ﴿وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ﴾، والترمذي (٢٧٧٨) كتاب: الأدب، باب: ما جاء في احتجاب النساء من الرجال، وقال: حسن صحيح، والنسائي في \"السنن الكبرى\" ٥/ ٣٩٣ (٩٢٤١ - ٩٢٤٢) كتاب: عشرة النساء، باب: نظر النساء إلى الأعمى، وأحمد ٦/ ٢٩٦، وابن سعد في \"الطبقات\" ٨/ ١٧٥ - ١٧٦، ويعقوب بن سفيان في \"المعرفة والتاريخ\" ١/ ٤١٦، وأبو يعلى في \"مسنده\" ١٢/ ٣٥٣ (٦٩٢٢)، والطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٧/ ٧٠ (٤٩٤٩، ٤٩٥٠)، وابن حبان ١٢/ ٣٨٧ (٥٥٧٥) كتاب: الحظر والإباحة، باب: الزجر عن أن تنظر المرأة إلى الرجل الأجنبي الذي لا يبصر، والطبراني ٢٣/ ٣٠٢ (٦٧٨)، والبيهقي ٧/ ٩١ - ٩٢ كتاب: النكاح، باب: مساواة المرأة الرجل في حكم الحجاب والنظر إلى الأجانب، والخطيب في \"تاريخه\" ٣/ ١٧ ترجمة رقم (٩٣٩).\nقال ابن حجر في \"فتح الباري\" ٩/ ٣٣٧: وهو حديث أخرجه أصحاب السنن من رواية الزهري عن بهمان مولى أم سلمة عنهما وإسناده قوي، وأكثر ما علل به انفراد الزهري بالرواية عن نبهان، وليست بعله قادحة فإن من يعرفه الزهري، ويصفه بأنه مكاتب أم سلمة، لم يجرحه أحد لا ترد روايته؛ وضعفه الألباني في \"ضعيف أبي داود\".","vol":"8","page":66},{"text":"الصغير المراهق لا يمنع النظر.\nالسابعة: من تراجم البخاري على هذا الحديث باب: إذا فاته العيد يصلي ركعتين، وستعلم ما فيه من الخلاف هناك (^١)، وروي عن ابن مسعود والضحاك: أنه يصلي أربعًا إذا فاتته الصلاة مع الإمام (^٢)، وقال عليٌّ فيمن لا يستطيع الخروج إلى (الجبانة) (^٣) لضعف: يصلي أربعًا (^٤).\nوفيه أيضًا: الرفق بالمرأة الصغيرة واستجلاب مودتها، وإنه لم يعب على أبي بكر تأويله وقوله: (مزمارة الشيطان) لأنه: أراد الخير.\nوفيه: خوف عائشة من حدة أبيها.\nوفيه: ستر الشارع إياها ولعلهم لم يكونوا يرونها.\nوفيه: إغراء الشارع إياهم، وأن إظهار السرور في العيدين من شعار الدين والاستراحة. وفي حديث آخر: \"إنها أيام أكل وشرب\" (^٥). وفي بعض الأخبار: وبعال (^٦).\n_________\n(^١) انظر الحديث الآتي برقم (٩٨٧ - ٩٨٨).\n(^٢) رواه عبد الرزاق ٣/ ٣٠٠ (٥٧١٣) كتاب: صلاة العيدين، باب: من صلاها غير متوضئ ومن فاته العيدان، وابن أبي شيبة عنهما ٢/ ٤ (٥٧٩٨ - ٥٧٩٩ - ٥٨٠٤) كتاب: الصلوات، باب: الرجل تفوته الصلاة في العيد كم يصلي.\n(^٣) الجبَّانة- كما في \"القاموس المحيط\" ١/ ١٥٣٠ فصل الجيم: المقبرة والصحراء والمنبت الكريم .. وهي هنا تعني الصحراء أي: الخلاء. والله أعلم.\n(^٤) رواه ابن أبي شيبة ٢/ ٥ (٥٨١٣) كتاب: الصلوات، باب: القوم يصلون في المسجد، كم يصلون؟.\n(^٥) مسلم (١١٤١) كتاب: الصيام، باب: تحريم صوم أيام التشريق عن نبيشة الهذلي.\n(^٦) رواها الدارقطني في \"سننه\" ٢/ ٢١٢ كتاب: الصيام، باب: طلوع الشمس بعد =","vol":"8","page":67},{"text":"<span data-type='title' id=toc-824>٣ - باب سُنَّهَ العِيدَيْنِ لأَهْلِ الإِسْلَامِ</span>\n٩٥١ - حَدَّثَنَا حَجَّاجٌ قَالَ: حَدَّثَنَا شُعْبَةُ، قَالَ: أَخْبَرَنِي زُبَيْدٌ قَالَ: سَمِعْتُ الشَّعْبِيَّ، عَنِ البَرَاءِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ فَقَالَ: \"إِنَّ أَوَّلَ مَا نَبْدَأُ مِنْ يَوْمِنَا هَذَا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ فَقَدْ أَصَابَ سُنَّتَنَا\". [٩٥٥، ٩٦٥، ٩٦٨، ٩٧٦، ٩٨٣، ٥٥٤٥، ٥٥٥٦، ٥٥٥٧، ٥٥٦٠، ٥٥٦٣، ٦٦٧٣ - مسلم: ١٩٦١ - فتح: ٢/ ٤٤٥]\n\n٩٥٢ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَام، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: دَخَلَ أَبُو بَكْرٍ وَعِنْدِي جَارِيَتَانِ مِنْ جَوَارِي الأَنْصَارِ تُغَنِّيَانِ بِمَا تَقَاوَلَتِ الأَنْصَارُ يَوْمَ بُعَاثَ -قَالَتْ: وَلَيْسَتَا بِمُغَنِّيَتَيْنِ- فَقَالَ أَبُو بَكْرٍ: أَمَزَامِيرُ الشَّيْطَانِ فِي بَيْتِ رَسُولِ اللهِ - ﷺ -؟! وَذَلِكَ فِي يَوْمِ عِيدٍ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"يَا أَبَا بَكْرٍ، إِنَّ لِكُلِّ قَوْمٍ عِيدًا، وَهَذَا عِيدُنَا\" .. [انظر: ٩٤٩ - مسلم: ٨٩٢ - فتح: ٢/ ٤٤٥]\nذكر فيه حديث البراء وحديث عائشة.\nفأما حديث عائشة فسلف الكلام عليه في الباب قبله.\nوأما حديث البراء: \"إِنَّ أَوَّلَ مَا نَبْدَأُ مِنْ يَوْمِنَا هذا أَنْ نُصَلِّيَ، ثُمَّ نَرْجعَ فَنَنْحَرَ، فَمَنْ فَعَلَ فَقَدْ أَصَابَ سُنَّتَنَا\".\nوقد أخرجه البخاري مطولًا ومختصرًا في هذا الكتاب، أعني:\n_________\n= الإفطار. قال: الواقدي ضعيف، والبيهقي ٤/ ٢٩٨ كتاب: الصيام، باب: الأيام التي نهي عن صومها. من رواية مسعود بن الحكم عن جدته. ورواها الدارقطني في \"سننه\" ٤/ ٢٨٣ كتاب: الأشربة وغيرها، باب: الصيد والذبائح والأطعمة وغير ذلك. من رواية أبي هريرة، ورواها أيضًا: ابن أبي شيبة ٣/ ٣٧٥ (١٥٢٦٠) كتاب: الحج، باب: من قال: أيام التشريق أيام أكل وشرب، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٥، من رواية عمرو بن خالدة عن أمه. ورواها أيضًا: الطبراني ١١/ ٢٣٢ (١١٥٨٧) من رواية ابن عباس.","vol":"8","page":68},{"text":"صلاة العيدين، وأخرجه في الأضحية في ثلاثة مواضع (^١)، وفي الإيمان والنذور (^٢)، وأبو داود والترمذي في الأضاحي، والنسائي هنا والأضاحي (^٣).\nو(حجاج) - شيخ البخاري فيه، هو ابن منهال.\nو(زبيد) بضم الزاي ثم باء موحدة هو ابن الحارث اليامي الكوفي، مات سنة اثنتين أو أربع وعشرين ومائة (^٤)، وقد أسلفنا أن كل ما في البخاري: زبيد، فهو بالباء الموحدة، وكل ما في \"الموطأ\" فهو بالياء المثناة (^٥).\nواختلف العلماء في صلاة العيدين، فعندنا أنها سنة مؤكدة.\nوقال الإصطخري: فرض كفاية (^٦). وهو مذهب أحمد، وقولٌ في\n_________\n(^١) سيأتي برقم (٥٥٤٥) باب: سنة الأضحية. وبرقم (٥٥٦٠) باب: الذبح بعد الصلاة، وبرقم (٥٥٦٣) باب: من ذبح قبل الصلاة أعاد.\n(^٢) سيأتي برقم (٦٦٧٣) باب: إذا حنث ناسيًا في الأيمان.\n(^٣) \"سنن أبي داود\" (٢٨٠٠) باب: ما يجوز من السنن في الضحايا \"سنن الترمذي\" (١٥٠٨) باب: ما جاء في الذبح بعد الصلاة، \"سنن النسائي\" ٧/ ٢٢٢ - ٢٢٣ باب: ذبح الضحية قبل الإمام.\n(^٤) هو: زبيد بن الحارث بن الحارث بن عبد الكريم بن عمر بن كعب اليامي ويقال: الإيامي أيضًا، أبو عبد الرحمن، ويقال: أبو عبد الله الكوفي، قال على ابن المديني، عن يحيى بن سعيد القطان: ثبت، وقال إسحاق بن منصور، عن يحيى ابن معين، وأبو حاتم، والنسائي: ثقة، وقال العجلي: كوفي ثقة ثبت في الحديث.\nانظر ترجمته في: \"التاريخ الكبير\" ٣/ ٤٥٠ (١٤٩٩)، \"معرفة الثقات\" ١/ ٣٦٧ (٤٩١)، \"الجرح والتعديل\" ٣/ ٦٢٣ (٢٨١٨)، \"تهذيب الكمال\" ٩/ ٢٨٩ - ٢٩٢ (١٩٥٧).\n(^٥) بعد هذِه الجملة: (تحت. حكاه ابن الله) وضرب الناسخ عليها.\n(^٦) \"الأم\" ١/ ٢١٣، \"الحاوي\" ٢/ ٤٨٢، \"المهذب\" ١/ ٣٨٦.","vol":"8","page":69},{"text":"مذهب أبي حنيفة ومالك، وهو قول ابن أبي ليلى (^١)، والصحيح عند مالك كمذهبنا (^٢)، وعند الحنيفة أنها واجبة، وقيل: سنة مؤكدة كمذهبنا (^٣)، ونقل القرطبي عن الأصمعي أنها فرضٌ (^٤).\nوقوله: (فننحر) يستدل به من يرى أن النحر كصلاة العيد سنة وواجب، وفيه أن الخطبة للعيد بعد الصلاة، فإن قوله: \"أول ما نبدأ من يومنا هذا أن نصلي، ثم نرجع فننحر\".\nوالنحر لا يكون إلا بعد الصلاة، ولو ذبح قبل مضي قدر الصلاة لم يجز عندنا كما ستعلمه في بابه، وأبو حنيفة اعتبر الفراغ من الصلاة، ومالك اعتبر صلاة الإمام وذبحه إلا أن يؤخر (…) (^٥) متعديًا فيسقط الاقتداء به.\nوفيه: التعليم في الخطبة.\nواختلف فيمن يخاطب بالعيد، فروى ابن القاسم عن مالك، في القرية فيها عشرون رجلًا: أرى أن يصلوا العيدين.\nوروى ابن نافع عنه: أنه ليس ذلك إلا على من تجب عليه الجمعة (^٦)، وهو قول الليث وأكثر أهل العلم فيما حكاه ابن بطال (^٧)، وقال ربيعة: كانوا يرون الفرسخ وهو ثلاثة أميال.\n_________\n(^١) انظر: \"البناية\" ٣/ ١١٢، \"المعونة\" ١/ ١٧٥، \"الكافي\" ١/ ٥١٣.\n(^٢) انظر: \"التفريع\" ١/ ٢٣٣، \"الذخيرة\" ٢/ ٤١٧.\n(^٣) انظر: \"المبسوط\" ٢/ ٣٧، \"الاختيار\" ١/ ١١٣، \"رد المحتار\" ٢/ ١٨٠.\n(^٤) \"المفهم\" ٢/ ٥٢٣.\n(^٥) كلمة غير واضحة في الأصل، ويقارب رسمها إلى (شيئًا).\n(^٦) انظر: \"النوادر\" ١/ ٤٩٨.\n(^٧) \"شرح ابن بطال\" ٢/ ٥٤٩.","vol":"8","page":70},{"text":"وقال الأوزاعي: من آواه الليل إلى أهله فعليه الجمعة والعيد (^١).\nوقال ابن القاسم وأشهب: إن شاء من لا تلزمهم الجمعة أن يصلوها بإمام فعلوا، ولكن لا خطبة عليهم، فإن خطب فحسنٌ (^٢).\n_________\n(^١) ذكره ابن المنذر في \"الأوسط\" ٤/ ٣٥.\n(^٢) السابق.","vol":"8","page":71},{"text":"<span data-type='title' id=toc-825>٤ - باب الأَكْلِ يَوْمَ الفِطرِ قَبْلَ الخُرُوجِ </span>(^١)\n٩٥٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنَا هُشَيْمٌ قَال: أَخْبَرَنَا عُبَيْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ أَنَسٍ عَنْ أَنَسٍ، قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - لَا يَغْدُو يَوْمَ الفِطْرِ حَتَّى يَأْكُلَ تَمَرَاتٍ. وَقَالَ مُرَجَّا بْنُ رَجَاءٍ حَدَّثَنِي عُبَيْدُ اللهِ، قَالَ: حَدَّثَنِي أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -: وَيَأْكُلُهُنَّ وِتْرًا .. [فتح: ٢/ ٤٤٤]\nذكر فيه حديث هشيم عن عبيد الله بن أبي بكر بن أنس، عن أنس: كَانَ رَسُولُ اللهِ - ﷺ - لَا يَغْدُو يَوْمَ الفِطْرِ حَتَّى يَأْكُلَ تَمَرَاتٍ. وَقَالَ مُرَجَّا (^٢) بْنُ رَجَاءٍ حَدَّثَنِي عُبَيْدُ اللهِ، قَالَ: حَدَّثَنِي أَنَسٌ، عَنِ النَّبِيُّ - ﷺ -: وَيَأُكُلُهُنَّ وِتْرًا.\nالشرح:\nهذا الحديث من أفراد البخاري. قَالَ أبو مسعود الدمشقي (^٣): هذا من قديم حديث هشيم، وعنده فيه طريق آخر. يعني: المخرَّج عند الترمذي عن قتيبة، عنه، عن محمد بن إسحاق، عن حفص بن عبيد الله بن أنس، عن جده أنس: أن النبي - ﷺ - كان يفطر على تمرات يوم الفطر قبل أن يخرج إلى المصلى.\nقَالَ الترمذي: حديث حسن صحيح غريب (^٤).\nوقال الدارقطني: رواه علي بن عاصم عن عبيد الله، وتابعه أبو الربيع فرواه عن هشيم، عن ابن إسحاق، عن حفص (^٥).\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في السابع بعد الثمانين، كتبه مؤلفه غفر الله له.\n(^٢) كذا ضبطه في \"الفتح\" بغير همز مقصورًا بوزن مُعَلَّى وفي اليونينية مهموزًا وكذا ضبطه القسطلاني.\n(^٣) انظر: \"تحفة الأشراف\" (١٠٨٢).\n(^٤) \"سنن الترمذي\" (٥٤٣) كتاب: الصلاة، باب: ما جاء في الأكل يوم الفطر قبل الخروج.\n(^٥) \"الإلزامات والتتبع\" ٣٥٧ - ٣٥٨ (١٩٧).","vol":"8","page":72},{"text":"وقد أنكر أحمد حديث أبي الربيع عن هشيم -يعني: المخرَّج في صحيحي أبي نعيم والإسماعيلي- وقال: هشيم مدلس (^١).\nوقد روى عنه ابن أبي شيبة هذا الحديث: عن محمد بن إسحاق، عن حفص بن عبيد الله بلفظ: كان النبي - ﷺ - يفطر يوم العيد على تمرات ثم يغدو؛ وأخبرناه محمد بن زياد، ثنا أحمد بن منيع، نا هشيم مثله (^٢).\nوقال المزي في \"أطرافه\": تابعه عمرو بن عون الواسطي عن هشيم.\nقَالَ: ورواه سعيد بن سليمان وجبارة بن المغلس، عن هشيم، عن عبيد الله، عن أنس (^٣).\nوأما التعليق المذكور فأخرجه أحمد عن حرمي بن عمارة عن مرجَّا، به (^٤).\nورواه أبو نعيم من حديث هاشم بن القاسم ثنا مرجا، به ولفظه: كان لا يخرج حَتَّى يأكل تمرات في يوم الفطر ويأكلهن وترًا. ورواه الإسماعيلي أيضًا كذلك، ورواه هو والدارقطني من حديث أبي النضر ثنا مرجا (^٥).\nقلتُ: ومرجا ضعفه يحيى وأبو داود مرة، وقال مرة: صالح. وقال أبو زرعة: ثقة (^٦). وله طريق آخر رواه عمرو بن عون، عن هشيم، عن\n_________\n(^١) \"علل أحمد\" ١/ ٢٥٥ مسألة (٣٦٣).\n(^٢) \"المصنف\" ١/ ٤٨٤ (٥٥٨١) في الصلاة، باب: في الطعام يوم الفطر ..\n(^٣) \"تحفة الأشراف\" (١٠٨٢).\n(^٤) \"مسند أحمد\" ٣/ ١٢٦.\n(^٥) \"سننن الدارقطني\" ٢/ ٤٥ كتاب: العيدين.\n(^٦) مرجا بن رجاء اليشكري، ويقال: العدوي، أبو رجاء البصري، خال أبي عمر الضرير، ويقال: خال أبي عمر الحوضي، استشهد له البخاري بحديث واحد، قال ابن حجر: صدوق ربما وهم، من الثامنة. =","vol":"8","page":73},{"text":"حفص، عن أنس، أخرجه البيهقي (^١).\nورواه الإسماعيلي من طريق زهير، ثنا عتبة بن حميد الضبي، حَدَّثَني\nعبيد الله بن أبي بكر، عن أنس قَالَ: ما خرج رسول الله - ﷺ - يوم فطر حَتَّى\nيأكل تمرات ثلاثًا أو خمسًا أو سبعًا أو أقل من ذلك أو أكثر؛ وترًا.\nوله شواهد منها حديث بريدة: كان رسول الله - ﷺ - لا يغدو يوم الفطر حَتَّى يأكل، ولا يأكل يوم الأضحى حَتَّى يرجع. أخرجه الترمذي وابن ماجه (^٢)، وللبيهقي: فيأكل من كبد أضحيته (^٣).\nومنها حديث ابن عمر: كان رسول الله - ﷺ - لا يغدو يوم الفطر حَتَّى يغذي أصحابه من صدقة الفطر. أخرجه ابن ماجه من حديث عمرو بن صهبان -وهو متروك- عن نافع عنه (^٤).\nوروى الترمذي محسنًا عن الحارث عن عليٍّ قَالَ: من السنة أن\n_________\n= انظر: \"التاريخ الكبير\" ٨/ ٦٢ (٢١٥٤)، \"الجرح والتعديل\" ٨/ ٤١٢ (١٨٨٢)، \"تهذيب الكمال\" ٢٧/ ٣٦١ (٥٨٥٣)، \"تقريب التهذيب\" (٦٥٥٠).\n(^١) \"السنن الكبرى\" ٣/ ٢٨٢ صلاة العيدين، باب: الأكل يوم الفطر قبل الغدو.\n(^٢) \"سنن الترمذي\" (٥٤٢) كتاب: الصلاة، باب: ما جاء في الأكل يوم الفطر قبل الخروج، قال: حديث بريدة بن حصيب الأسلمي حديث غريب، \"سنن ابن ماجه\" (١٧٥٦) كتاب: الصيام، باب: في الأكل يوم الفطر قبل أن يخرج، صححه الألباني في \"صحيح ابن ماجه\" (١٤٢٢).\n(^٣) \"السنن الكبرى\" ٣/ ٢٨٣ كتاب: صلاة العيدين، باب: يترك الأكل يوم النحر حتى يرجع. قال الذهبي في \"المهذب\" ٣/ ١٢١٩ (٥٤٧٤): لم يتابع عليه، وظني أن عقبة هو ابن عتبة المذكور قبله غلط في اسمه.\n(^٤) \"سنن ابن ماجه\" (١٧٥٥) كتاب: الصيام، باب: في الأكل يوم الفطر قبل أن يخرج، ضعفه الألباني في \"ضعيف ابن ماجه\" (٣٨٨) وخرجه في \"الضعيفة\" (٤٢٤٨) وقال: ضعيف جدًّا.","vol":"8","page":74},{"text":"يطعم الرجل يوم الفطر قبل أن يخرج إلى المصلى (^١).\nوأخرجه الدارقطني عنه وعن ابن عباس (^٢).\nوفي \"الموطأ\" عن ابن المسيب: إن الناس كانوا يؤمرون بالأكل قبل الغدو يوم الفطر (^٣).\nوللشافعي: حَدَّثَنَا إبراهيم بن محمد، أخبرني صفوان بن سليم أن النبي - ﷺ - كان يطعم قبل أن يخرج إلى الجبان، ويأمر به (^٤). وهذا مرسل.\nوقد روي مرفوعًا عن عليٍّ (^٥)، ورواه الشافعي بمعناه عن ابن المسيب وعروة بن الزبير (^٦).\nوفي \"المصنف\" من حديث ابن عقيل، عن عطاء بن يسار، عن أبي سعيد الخدري قَالَ: كان النبي - ﷺ - يأكل يوم الفطر قبل أن يخرج إلى المصلى (^٧).\nزاد البزار في \"مسنده\": فإذا خرج صلى ركعتين للناس، فإذا رجع صلى\n_________\n(^١) \"سنن الترمذي\" (٥٣٠) كتاب: الصلاة، باب: ما جاء في المشي يوم العيد، قال: هذا حديث حسن، وحسنه الألباني في \"صحيح الترمذي\" (٤٣٧).\n(^٢) \"سنن الدارقطني\" ٢/ ٤٤ كتاب: العيدين.\n(^٣) \"الموطأ\" ص ١٢٨ (٥٨٥) كتاب جامع الصلاة، باب الأكل قبل الغدو يوم الفطر.\n(^٤) \"مسند الشافعي\" ١/ ١٥٢ (٤٤٣) كتاب: الصلاة، باب: في صلاة العيدين.\n(^٥) رواه العقيلي في \"الضعفاء الكبير\" ٢/ ١٦٨ ترجمة (٦٨٣)، والطبراني في \"الأوسط\" ٦/ ٧٥ (٥٨٣٦)، قال العقيلي: حدثني آدم قال: سمعت البخاري قال: سواء بن مصعب الأعمي: منكر الحديث، وقال الطبراني لا يروى هذا الحديث إلا بهذا الإسناد، تفرد به، وأورده الهيثمي في \"مجمع الزوائد\" ٢/ ١٩٩ وقال: رواه الطبراني في \"الأوسط\"، وفيه: سواد بن مصعب، وهو ضعيف جدًّا.\n(^٦) \"الأم\" ١/ ٢٣٣.\n(^٧) \"المصنف\" ١/ ٤٨٦ (٥٦٠١) كتاب: الصلوات، باب: في الطعام يوم الفطر قبل أن يخرج.","vol":"8","page":75},{"text":"في بيته ركعتين، وكان لا يصلي قبل الصلاة شيئًا. يعني: يوم العيد.\nوفيه أيضًا من حديث الحجاج، عن عطاء، عن ابن عباس قَالَ: إن من السنة أن يخرج صدقة الفطر قبل الصلاة، ولا يخرج حَتَّى يطعم (^١).\nوعن الشعبي قَالَ: إن من السُّنَّة أن يطعم قبل الفطر قبل أن يغدو، ويؤخر الطعام يوم النحر حَتَّى يرجع.\nوعن السائب بن يزيد قَالَ: مضت السنة أن تأكل قبل أن تغدو يوم الفطر. وعن أبي إسحاق عن رجلٍ من الصحابة أنه كان يأمر بالأكل يوم الفطر قبل أن يأتي المصلى (^٢).\nوحكاه عن معاوية بن سويد بن مقرن، وابن مغفل، وعروة، وصفوان بن محرز، وابن سيرين، وعبد الله بن شداد، والأسود بن يزيد، وأم الدرداء، وعمر بن عبد العزيز، ومجاهد، وتميم بن سلمة، وأبي مجلز (^٣).\nوعن عبيد الله بن نمير: ثنا عبيد الله، عن نافع، عن ابن عمر أنه كان يخرج يوم العيد إلى المصلى ولا يطعم شيئًا؛ وحَدَّثَنَا هشيم أنا مغيرة عن إبراهيم قَالَ: إن طعم فحسن، وإن لم يطعم فلا بأس (^٤).\n_________\n(^١) ورواه ابن أبي شيبة ١/ ٤٨٤ (٥٥٨٣) كتاب: الصلوات، باب: في الطعام يوم الفطر قبل أن يخرج إلى المصلى.\n(^٢) \"المصنف\" ١/ ٤٨٥ - ٤٨٦ (٥٥٩٠، ٥٥٩٣، ٥٥٩٩) كتاب: الصلوات، باب: في الطعام يوم الفطر قبل أن يخرج إلى المصلى.\n(^٣) \"المصنف\" ١/ ٤٨٤ - ٤٨٥ (٥٥٨٤ - ٥٥٨٩، ٥٥٩١ - ٥٥٩٢، ٥٥٩٥ - ٥٥٩٨) كتاب: الصلوات، باب: في الطعام يوم الفطر قبل أن يخرج إلى المصلى.\n(^٤) \"المصنف\" ١/ ٤٨٦ (٥٦٠٢ - ٥٦٠٣) كتاب: الصلوات، باب: من رخص أن لا يأكل أحد شيئًا ومن فعل ذلك.","vol":"8","page":76},{"text":"وحكاه الدارقطني عن ابن مسعود: إن شاء أكل، وإن شاء لم يأكل.\nوعن النخعي مثله (^١).\nأما حكم المسألة فالأكل يوم الفطر قبل الصلاة مستحب لما ذكرناه، وكان بعض التابعين يأمرهم بالأكل في الطريق.\nقَالَ ابن المنذر: والذي عليه الأكثر استحباب الأكل (^٢).\nوفرق بين العيدين في المعنى بأن ما قبل الفطر يحرم الأكل فيه فخالف، وبأنه ليشارك الفقراء في الفطر؛ لأنه يخرج فطرته قبل الصلاة. فإن قلتَ: ما الحكمة في الفطر على تمرات؟\nقلتُ: لأنه - ﷺ - كان يحب الحلواء (^٣). وقال الداودي: لأنه مثَّل النخلة بالمسلم؛ ولأنه قيل: إنها الشجرة الطيبة.\nفإن قلتَ: فما الحكمة في كونها وترًا؟\nقلت: لأنه - ﷺ - كان يحب الوتر في كل شيءٍ استشعارًا بالوحدانية، فإنه وترٌ يحب الوتر (^٤).\n_________\n(^١) ورواه ابن أبي شيبة ١/ ٤٨٦ (٥٦٠٣).\n(^٢) \"الأوسط\" ٤/ ٢٥٤.\n(^٣) سيأتي برقم (٥٢٦٨) كتاب: الطلاق، باب: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾.\n(^٤) ستأتي برقم (٦٤١٠) كتاب: الدعوات، باب: لله مائة اسم غير واحد، ورواه مسلم برقم (٢٦٧٧) كتاب: الذكر والدعاء، باب: في أسماء الله تعالى، وفضل من أحصاها.","vol":"8","page":77},{"text":"<span data-type='title' id=toc-826>٥ - باب الأَكْلِ يَوْمَ النَّحْرِ</span>.\n٩٥٤ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ\". فَقَامَ رَجُلٌ فَقَالَ: هَذَا يَوْمٌ يُشْتَهَى فِيهِ اللَّحْمُ. وَذَكَرَ مِنْ جِيرَانِهِ فَكَأَنَّ النَّبِيَّ - ﷺ - صَدَّقَهُ، قَالَ وَعِنْدِي جَذَعَةٌ أَحَبُّ إِلَيَّ مِنْ شَاتَيْ لَحْمٍ، فَرَخَّصَ لَهُ النَّبِيُّ - ﷺ -، فَلَا أَدْرِي أَبَلَغَتِ الرُّخْصَةُ مَنْ سِوَاهُ أَمْ لَا. [٩٨٤، ٥٥٤٦، ٥٥٤٩، ٥٥٦١ - مسلم: ١٩٦٢ - فتح: ٢/ ٤٤٧]\n\n٩٥٥ - حَدَّثَنَا عُثْمَانُ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنِ الشَّعْبِيِّ، عَنِ البَرَاءِ بْنِ عَازِبٍ ﵄ قَالَ: خَطَبَنَا النَّبِيُّ - ﷺ - يَوْمَ الأَضْحَى بَعْدَ الصَّلَاةِ فَقَالَ: \"مَنْ صَلَّى صَلَاتَنَا وَنَسَكَ نُسُكَنَا فَقَدْ أَصَابَ النُّسُكَ، وَمَنْ نَسَكَ قَبْلَ الصَّلَاةِ فَإِنَّهُ قَبْلَ الصَّلَاةِ، وَلَا نُسُكَ لَهُ\". فَقَالَ أَبُو بُرْدَةَ بْنُ نِيَارٍ -خَالُ البَرَاءِ-: يَا رَسُولَ اللهِ، فَإِنِّي نَسَكْتُ شَاتِي قَبْلَ الصَّلَاةِ، وَعَرَفْتُ أَنَّ اليَوْمَ يَوْمُ أَكْلٍ وَشُرْبٍ، وَأَحْبَبْتُ أَنْ تَكُونَ شَاتِي أَوَّلَ مَا يُذْبَحُ فِي بَيْتِي، فَذَبَحْتُ شَاتِي وَتَغَدَّيْتُ قَبْلَ أَنْ آتِيَ الصَّلَاةَ. قَالَ: \"شَاتُكَ شَاةُ لَحْمٍ\". قَالَ: يَا رَسُولَ اللهِ، فَإِنَّ عِنْدَنَا عَنَاقًا لَنَا جَذَعَةً هِىَ أَحَبُّ إِلَيَّ مِنْ شَاتَيْنِ، أَفَتَجْزِي عَنِّي قَالَ: \"نَعَمْ، وَلَنْ تَجْزِىَ عَنْ أَحَدٍ بَعْدَكَ\". [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ٢/ ٤٤٧]\nذكر فيه حديث أنس: \"مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ\".\nرواه عن أنس محمد، وهو ابن سيرين، وإسماعيل هو ابن عُلية، ويأتي في الباب أيضًا، وفي الأضاحي في موضعين (^١)، وفي النذور، وأخرجه مسلم أيضًا (^٢).\nوحديث البراء: خَطَبَنَا النَّبِيُّ - ﷺ - يَوْمَ الأَضْحَى.\n_________\n(^١) سيأتي برقم (٥٥٤٦) باب: سنة الأضحية، وبرقم (٥٥٤٩) باب: ما يشتهي من اللحم يوم النحر.\n(^٢) \"صحيح مسلم\" (١٩٦٢) كتاب: الأضاحي، باب: وقتها.","vol":"8","page":78},{"text":"وسلف قريبًا (^١).\nوشيخ البخاري فيه عثمان، هو: ابن أبي شيبة، ووجه مناسبة التبويب قوله: وعرفت أن اليوم يوم أكل وشرب. وأنه - ﷺ - لم يعنف أبا بردة لما قال له: تغديت قبل أن آتي الصلاة.\nوقوله: (\"مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ\") قد يستدل به من يرى وجوب الأضحية، وأن الذبح قبل الصلاة لا يجزئ عنها، وقد سلف الخلاف في وقته.\nوقوله: (فَقَامَ رَجُلٌ). هو أبو بردة بن نيار كما جاء مبينًا.\nوقوله: (وهذا يَوْمٌ يُشْتَهَى فِيهِ اللَّحْمُ). دال على أنه يوم فطر.\nوقوله: (وَذَكَرَ يعني: هنة من جيرانه) - كذا في نسخة شيخنا قطب الدين، قَالَ: وفي بعض النسخ إسقاط: يعني: هنة. وبخط الدمياطي: وذكر من جيرانه. وفي نسخة: هنة. يعني: أنه أطعمهم منها. وسيأتي في باب: كلام الإمام في الخطبة (^٢) فيها أنه قَالَ: (جيران لي إما قَالَ: بهم خصاصة، وإما قَالَ: فقر). والهنة: الحاجة والفقر والفاقة، وحكى الهروي عن بعضهم شد النون في هن وهنة (^٣)، وأنكره الأزهري (^٤).\nوقال الخليل (^٥): من العرب من يسكنه يجريه مجرى (من)، ومنه من ينونه في الوصل. قَالَ صاحب \"المطالع\": وهو أحسن من الإسكان.\n_________\n(^١) سلف برقم (٩٥١) كتاب: العيدين، باب: سنة العيدين لأهل الإسلام.\n(^٢) سيأتي برقم (٩٨٣) كتاب: العيدين.\n(^٣) انظر: \"النهاية في غريب الحديث والأثر\" ٥/ ٢٧٨، مادة (هنن).\n(^٤) \"تهذيب اللغة\" ٤/ ٣٨٠٨ - ٣٨١٠.\n(^٥) \"العين\" ٣/ ٣٥٥.","vol":"8","page":79},{"text":"قوله: (فَكَأَنَّ النَّبِيَّ - ﷺ - صَدَّقَهُ). أي: بعذرٍ بيِّن. والجذعة ما قوي من الغنم قبل أن يحول عليه الحول، فإن حال صار ثنيًّا، ولا يجوز في الأضاحي دون الجذع من الضأن، وهو ما كمل سنة على الأصح.\nووقع في شرح شيخنا قطب الدين أنه ما كمل له ستة أشهر، وهو وجه مرجوح.\nقَالَ القاضي عياض: أجمع العلماء على الأخذ بحديث أبي بردة، وأنه لا يجوز الجذع من المعز (^١).\nواختلف في الجذع من الضأن، فانفرد عمر بن عبد العزيز فقال: لا يجزئ إلا الثني من كل شيء. وقال جميع الفقهاء بالإجزاء، فإن قلت: ما الفرق بين جذع الضأن وجذع المعز؟\nقلتُ: النص، ولأن ابن الأعرابي قَالَ: المعز والإبل والبقر لا تضرب فحولها إلا أن تثني، والضأن تضرب فحولها إذا جذعت. قَالَ الحربي: لأنه ينزو من الضأن ويلقح، ولا ينزو إذا كان من المعز.\nوفي رواية البخاري: فإن عندنا عناقًا لنا جذعة. والعناق: الأنثى من المعز، قاله الخليل (^٢).\nوقوله: (خَطَبَنَا يَوْمَ الأَضْحَى بعد الصلاة). فيه دلالة على أن الخطبة بعد الصلاة.\nوقوله: (\"وَمَنْ نَسَكَ قَبْلَ الصَّلَاةِ فلَا نُسُكَ لَهُ\") المراد، والله أعلم: ومن ذبح قبل الصلاة على قصد النسك فلا نسك له.\n_________\n(^١) \"إكمال المعلم\" ٦/ ٤١٠.\n(^٢) \"العين\" ١/ ١٦٩.","vol":"8","page":80},{"text":"وتكلف ابن الجوزي فقال: لما ذبحها بنية القربة ظانًّا الكفاية أثيب بنيته، وسميت نسيكة. وقال ابن التين: سماها الشارع نسيكة، وإن ذبحت قبل الصلاة. قَالَ: واستنبط القابسي منه عدم جواز بيعها؛ لأجل التسمية.\nوأصل نسكت: ذبحت، والنسيكة: الذبيحة المتقرب بها إلى الله، كانوا في أول الإسلام يذبحونها في المحرم، فنسخ ذلك بالأضاحي، والعرب تقول: من فعل كذا فعليه نسك. ثم اتسعوا فيه حَتَّى جعلوه لموضع العبادة والطاعة، ومنه قيل للعابد: ناسك، والنسك بإسكان السين وضمها، والنسك هو فعل النسك، وقيل: النسك: الصيد، قاله ابن عباس (^١).\nوفي رواية في البخاري أيضًا: \"مَنْ ذَبَحَ قَبْلُ فلَيْسَ مِنَ النُّسُكِ فِي شَيْءٍ\" (^٢) وهو أبين.\nوقوله: (أحب إليّ من شاتين) يعني: من طيب لحمها، ولا أطيب من شاتين من الذي ذبحها (…) (^٣).\nقوله: \"وَلَنْ تَجْزِيَ\" هو بفتح التاء، جزى يجزي بمعنى: قضى. قَالَ تعالى: ﴿لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا﴾ [البقرة: ٤٨] وأجزأ يجزئ بمعنى: كفي، وهذا تخصيص لمعين بحكم المفرد، وليس من باب النسخ، فإن النسخ إنما يكون عمومًا غير خاص لبعضهم، فإن شبه على أحدٍ أمر النسخ في صلاة الليل فليعلم أن فرضها نُسخ عن الأمة، وكذا في حق نبينا على الأصح، والاعتراض بها على ما ذكرناه غير صحيح.\n_________\n(^١) رواه الطبري ٢/ ٢٥١ (٣٤١٩) بلفظ: النسك أن يذبح شاة.\n(^٢) ستأتي برقم (٩٦٨) كتاب: العيدين، باب: التكبير إلى العيد.\n(^٣) كلمة غير واضحة بالأصل.","vol":"8","page":81},{"text":"وقوله: (\"لَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ\") يعني: العناق الجذع من المعز، ولا يتوهم أن المراد به الأولى، معللًا بأنه يتأول، فكان عذرًا وإن توهمه بعض الغفلة.\nواحتج من قَالَ بوجوب الأضحية، وهو أبو حنيفة وغيره من العلماء بقوله: \"وَلَنْ تَجْزِيَ\".\nوروي في بعض أخبار أبي بردة هذا أنه - ﷺ - أمره بالإعادة (^١)، ولا دلالة فيه؛ لأنه لما أوقعها على غير الوجه المشروع بين له الجهة المشروعة، فقال: \"اذبح مكانها\". والمراد: بنفي الإجزاء نفي السُّنة، ولا يختص الإجزاء بالوجوب.\n_________\n(^١) انظر: \"البناية\" ١١/ ٥، ٨.","vol":"8","page":82},{"text":"<span data-type='title' id=toc-827>٦ - باب الخُرُوجِ إِلَى المُصَلَّى بِغَيْرِ مِنْبَرٍ</span>\n٩٥٦ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدٌ عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ بْنِ أَبِي سَرْحٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَخْرُجُ يَوْمَ الفِطْرِ وَالأَضْحَى إِلَى المُصَلَّى، فَأَوَّلُ شَيْءٍ يَبْدَأُ بِهِ الصَّلَاةُ ثُمَّ يَنْصَرِفُ، فَيَقُومُ مُقَابِلَ النَّاسِ، وَالنَّاسُ جُلُوسٌ عَلَى صُفُوفِهِمْ، فَيَعِظُهُمْ وَيُوصِيهِمْ وَيَأْمُرُهُمْ، فَإِنْ كَانَ يُرِيدُ أَنْ يَقْطَعَ بَعْثًا قَطَعَهُ، أَوْ يَأْمُرَ بِشَيْءٍ أَمَرَ بِهِ، ثُمَّ يَنْصَرِفُ. قَالَ أَبُو سَعِيدٍ: فَلَمْ يَزَلِ النَّاسُ عَلَى ذَلِكَ حَتَّى خَرَجْتُ مَعَ مَرْوَانَ -وَهْوَ أَمِيرُ المَدِينَةِ - فِي أَضْحًى أَوْ فِطْرٍ، فَلَمَّا أَتَيْنَا المُصَلَّى إِذَا مِنْبَرٌ بَنَاهُ كَثِيرُ بْنُ الصَّلْتِ، فَإِذَا مَرْوَانُ يُرِيدُ أَنْ يَرْتَقِيَهُ قَبْلَ أَنْ يُصَلِّيَ، فَجَبَذْتُ بِثَوْبِهِ، فَجَبَذَنِي فَارْتَفَعَ، فَخَطَبَ قَبْلَ الصَّلَاةِ، فَقُلْتُ لَهُ غَيَّرْتُمْ وَاللهِ. فَقَالَ أَبَا سَعِيدٍ: قَدْ ذَهَبَ مَا تَعْلَمُ. فَقُلْتُ: مَا أَعْلَمُ وَاللهِ خَيْرٌ مِمَّا لَا أَعْلَمُ. فَقَالَ: إِنَّ النَّاسَ لَمْ يَكُونُوا يَجْلِسُونَ لَنَا بَعْدَ الصَّلَاةِ فَجَعَلْتُهَا قَبْلَ الصَّلَاةِ. [مسلم: ٨٨٩ - فتح ٢/ ٤٤٨]\nذكر فيه حديث أبي سعيد الخدري. وقد سلف في باب ترك الحائض الصوم من الطهارة مختصرًا (^١)، وزيدٌ فيه هو ابن أسلم العدوي.\nوفيه هنا من الفوائد: أن الصلاة قبل الخطبة، وأنه كان يخطب قائمًا على غير منبر، وهو دليل الترجمة، وهو من باب التواضع للرب ﷻ؛ ولأنه كان في فضاء، ولا يغيب عن أحدٍ منهم النظر إليه، فلما كثر الناس زمن عثمان [﵁] خشي أن لا يسمع أقصاهم فبني له منبر من طين، قيل: بناه كثير بن الصلت. وقيل: إنما بناه عمروان. وفي \"المدونة\" أنه بناه عثمان أيضًا، وهو أول من أحدثه (^٢).\n_________\n(^١) سبق برقم (٣٠٤) كتاب: الحيض.\n(^٢) \"المدونة\" ١/ ١٥٣.","vol":"8","page":83},{"text":"وفي قوله: (فَلَمْ يَزَلِ النَّاسُ عَلَى ذَلِكَ حَتَّى خَرَجْتُ مَعَ مَرْوَانَ) دلالة على أن أول من أحدث الخطبة قبل الصلاة مروان.\nوذكر ابن بطال وابن التين عن مالك أنه قَالَ في \"المبسوط\": أول من فعله عثمان ليدرك الناس الصلاة (^١).\nوحكى ابن التين عن يوسف بن عبد الله بن سلام أنه قَالَ: أول من بدأ بها قبل الصلاة يوم الفطر عمر بن الخطاب، وعن ابن شهاب: أول من فعله معاوية.\nوخالف ابن بطال فقال عن يوسف هذا: أول من فعله عثمان (^٢).\nولعله لا يصح عن عثمان؛ لأنه سيأتي في باب: الخطبة بعد العيد، عن ابن عباس قَالَ: شهدت العيد (^٣) مع رسول الله - ﷺ - وأبي بكر وعمر وعثمان، وكلهم كانوا يصلون العيدين قبل الخطبة (^٤).\nوروى الشافعي عن إبراهيم بن محمد حَدَّثَني داود بن الحصين عن عبد الله بن يزيد الخَطْمِي أن النبي - ﷺ - وأبا بكر وعمر وعثمان كانوا يبدءون بالصلاة قبل الخطبة حَتَّى قدم معاوية فقدم الخطبة (^٥). وهذا يدل على أن ذلك لم يزل إلى آخر زمن عثمان، وعبد الله صحابي، وإنما قدم معاوية في حال خلافته.\nوحديث أبي سعيد هذا أوَّل قدمة قدمها مروان، ويمكن الجمع بأن مروان كان أميرًا على المدينة لمعاوية، فأمره معاوية بتقديمها، فنسب أبو\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٥٤.\n(^٢) \"شرح ابن بطال\" ٢/ ٥٥٤.\n(^٣) شهدت العيد: مكررة في الأصل.\n(^٤) سيأتي برقم (٩٦٢) كتاب: العيدين.\n(^٥) \"مسند الشافعي\" ١/ ١٥٦ (٤٥٤) باب: في صلاة العيدين.","vol":"8","page":84},{"text":"سعيد التقديم إلى مروان؛ لمباشرة التقديم، ونسبه عبد الله إلى معاوية؛ لأنه أمر به.\nوروى القاضي أبو بكر بن العربي عن سفيان أن أوَّل من قدَّمها عثمان، ورواية \"الموطأ\" والبخاري أنه لم يفعل ذلك (^١)، وعن مالك أن أوَّل من قدَّمها عثمان، وهي باطلة لا يلتفت إليها (^٢).\nوممن قَالَ بتقديم الصلاة على الخطبة أبو بكر وعمر وعثمان وعلي والمغيرة وابن مسعود وابن عباس (^٣)، وهو قول الثوري والأوزاعي وأبي ثور وإسحاق والأئمة الأربعة وجمهور العلماء (^٤)، وروي عن عثمان، لما كثر الناس خطب قبل الصلاة كما سلف (^٥)، ومثله عن ابن الزبير ومروان كما نقله ابن المنذر (^٦)، وعند الحنفية والمالكية لو خطب قبلها جاز وخالف السُّنَّة ويكره، ولا يكره الكلام عندها (^٧).\nوقوله: (إِن النَّاسَ لَمْ يَكُونُوا يَجْلِسُونَ لَنَا بَعْدَ الصَّلَاةِ). المراد بالجلوس لسماعها، وهو مأمور به لمن شهد الصلاة مطلقًا، وعدم\n_________\n(^١) ستأتي هنا برقم (٩٦٢) باب: الخطبة بعد العيد، و\"الموطأ\" ص ١٢٧ - ١٢٨.\n(^٢) \"عارضة الأحوذي\" ٣/ ٥ - ٦.\n(^٣) رواه عنهم ابن أبي شيبة ١/ ٤٩١ - ٤٩٢ (٥٦٧٢)، (٥٦٧٦)، (٥٦٧٧)، (٥٦٧٨) كتاب: الصلوات، باب: من قال: الصلاة يوم العيد قبل الخطبة، ورواه عبد الرزاق ٣/ ٢٨٢ (٥٦٣٨) عن المغيرة.\n(^٤) انظر: \"البناية\" ٣/ ١٣٧.\n(^٥) رواه عبد الرزاق ٣/ ٢٨٤ (٥٦٤٥) كتاب: الصلاة، باب: أول من خطب ثم صلى.\n(^٦) \"الأوسط\" ٤/ ٢٧٢.\n(^٧) انظر: \"الاختيار\" ١/ ١١٣، \"منية المصلي\" ص ٣٣٤، \"النوادر والزيادات\" ١/ ٥٠١. وسيأتي الحديث برقم (٩٦١) كتاب: العيدين، باب: المشي والركوب إلى العيد والصلاة قبل الخطبة بغير أذان ولا إقامة.","vol":"8","page":85},{"text":"الجلوس؛ لأنه كان يؤدي في خطبه من لا يحل أذاه فينصرف الناس لئلا يسمعوا ذلك فيه، ولعل أبا سعيد لما ذكر له مروان عذره بين له وجهه، ولذلك اتصل العمل به دون إنكار من جمهور الناس حَتَّى قَالَ عطاء: لا أدرى من أحدثه (^١)، ولا ينبغي أن يُؤمَر لصلاةٍ من يؤذي من لا يحل له أذاه في خطبته، فمن قدر أن يأتي بعد الخطبة للصلاة فحسن، قاله ابن التين.\nفرع:\nالخطبة للعيد سنة بأركان الجمعة، وعند بعض الحنفية أن شروط العيد كالجمعة من المصر والقوم والسلطان والوقت (^٢)، وعن عبد الله بن السائب: لما صلى - ﷺ - قَالَ: \"إنا نخطب فمن أحب أن يذهب فليذهب\" رواه أبو داود والنسائي وابن ماجه (^٣)، وهو دال على سنية الخطبة إذ لو كانت واجبة لوجب الجلوس لاستماعها. وإنكار أبي سعيد كان على معنى الكراهة، ولذلك شهد مع مروان العيد، ولو كان ذلك مؤثرًا لما شهد الصلاة معه.\nوبنيان كثير بن الصلت للمنبر يدل على أنه كان يخطب قبل ذلك للعيد على غير منبر، وهو ما بوب له البخاري، وقد جاء في حديث جابر بعد هذا: لما فرغ نبي الله نزل فأتى النساء (^٤). يدل على أنه كان\n_________\n(^١) انظر: \"المنتقى\" ٢/ ٣١٦.\n(^٢) انظر: \"بدائع الصنائع\" ١/ ٢٧٥، \"الاختيار\" ١/ ١١٣.\n(^٣) \"سنن أبي داود\" (١١٥٥) كتاب: الصلاة، باب: الجلوس للخطبة. و\"النسائي\" ٣/ ١٨٥ في صلاة العيدين، باب: التخيير بين الجلوس في الخطبة للعيدين.\nو\"ابن ماجه\" (١٢٩٠) في إقامة الصلاة، باب: ما جاء في انتظار الخطبة بعد الصلاة.\nقال الألباني في \"صحيح أبي داود\" (١٠٤٨): إسناده صحيح على شرط الشيخين.\n(^٤) يأتي برقم (٩٧٨).","vol":"8","page":86},{"text":"على مرتفع. وكذا قوله في الحديث: فيقوم مقابل الناس. وعن بعضهم: لا بأس بإخراج المنبر. وعن بعضهم كره بنيانه في الجبانة، ويخطب قائمًا أو على دابته (^١).\nوعن أشهب خروج المنبر إلى العيدين واسمع، وعن مالك: لا يخرج\nفيهما. من شأنه أن يخطب إلى جانبه (^٢)، وإنما يخطب عليه الخلفاء.\nومن فوائد الحديث: مواجهة الخطيب الناس وأنهم بين يديه، والبروز إلى مصلى العيد والخروج إليه، وأنه من سنتها، ولا تصلي في المسجد إلا من ضرورة. روى ابن زياد عن مالك قَالَ: السُّنَّة: الخروج إليها إلى المصلى إلا لأهل مكة، ففي المسجد (^٣)، وفيه كما قَالَ المهلب أنه يحدث للناس أمور بقدر الاجتهاد إذا كان صلاحًا لهم، وذلك أنه - ﷺ - خطب للجمعة قبلها فترك ذلك عثمان، والعلة أوجبت ذلك من افتراق الأمة لسنته في تقديمه الخطبة في الجمعة، فليس بتغيير، وإنما ترك فعلًا بفعل، ولم يترك بغير فعل الشارع، وإنما كانت قبل الصلاة لقوله تعالى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللهِ﴾ [الجمعة: ١٠] فعلم الشارع من هذِه الآية أن ليس بعدها جلوس لخطبة ولا لغيرها.\nوفيه: وعظ الإمام في العيد، ووصيته وأمره، وعلى ذلك شأن الأئمة.\nوفيه أيضًا: جذب ثياب الإمام ليرجع للصواب.\n_________\n(^١) انظر: \"البناية\" ٣/ ١٣٧.\n(^٢) \"النوادر والزيادات\" ١/ ٥٠٤ - ٥٠٥.\n(^٣) \"النوادر والزيادات\"١/ ٤٤٩.","vol":"8","page":87},{"text":"وفيه: حلف الواعظ والمحدث على تصديق حديثه.\nوفيه: أن الزمان تغير في زمن مروان عما كان عليه.\nفائدة: كثير بن الصلت هذا هو ابن معدي كرب أبو عبد الله الكندي أخو زبيد عدادهم في بني جمح، ولد في عهد رسول الله - ﷺ -، وسماه: كثيرًا. وكان اسمه قليلًا، وكان له شرف وحال جميلة في نفسه، وله دار كبيرة بالمدينة في المصلى، وقبلة المصلى في العيدين إليها، كان كاتبًا لعبد الملك بن مروان على الرسائل (^١).\nقَالَ العجلي: مدني تابعي ثقة (^٢).\n_________\n(^١) انظر: \"التاريخ الكبير\" ٧/ ٢٠٥ (٨٩٩)، و\"الجرح والتعديل\" ٧/ ١٥٣ (٨٥٥)، و\"الاستيعاب\" ٣/ ٣٦٨ (٢٢٠١)، و\"أسد الغابة\" ٤/ ٤٦٠ (٤٤٢٤)، و\"الإصابة\" ٣/ ٣١٠ (٧٤٧٩).\n(^٢) \"معرفة الثقات\" ٢/ ٢٢٥ (١٥٤٣).","vol":"8","page":88},{"text":"<span data-type='title' id=toc-828>٧ - باب المَشْيِ وَالرُّكُوبِ إِلَى العِيدِ بِغَيِرْ أَذَانٍ وَلَا إِقَامَةٍ</span>\n٩٥٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ قَالَ: حَدَّثَنَا أَنَسٌ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي فِي الأَضْحَى وَالفِطْرِ، ثُمَّ يَخْطُبُ بَعْدَ الصَّلَاةِ. [٩٦٣ - مسلم: ٨٨٨ - فتح ٢/ ٤٥١]\n\n٩٥٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي عَطَاءٌ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: سَمِعْتُهُ يَقُولُ إِنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمَ الفِطْرِ، فَبَدَأَ بِالصَّلَاةِ قَبْلَ الخُطْبَةِ. [٩٦١، ٩٧٨ - مسلم: ٨٨٥ - فتح: ٢/ ٤٥١]\n\n٩٥٩ - قَالَ: وَأَخْبَرَنِي عَطَاءٌ، أَنَّ ابْنَ عَبَّاسٍ أَرْسَلَ إِلَى ابْنِ الزُّبَيْرِ فِي أَوَّلِ مَا بُويِعَ لَهُ إِنَّهُ لَمْ يَكُنْ يُؤَذَّنُ بِالصَّلَاةِ يَوْمَ الفِطْرِ، إِنَّمَا الخُطْبَةُ بَعْدَ الصَّلَاةِ. [٩٦٠ - مسلم: ٨٨٦ - فتح: ٢/ ٢٣]\n\n٩٦٠ - وَأَخْبَرَنِي عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ وَعَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَا لَمْ يَكُنْ يُؤَذَّنُ يَوْمَ الفِطْرِ وَلَا يَوْمَ الأَضْحَى. [انظر: ٩٥٩ - مسلم: ٨٨٦ - فتح: ٢/ ٤٥١]\n\n٩٦١ - وَعَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: سَمِعْتُهُ يَقُولُ: إِنَّ النَّبِيَّ - ﷺ - قَامَ فَبَدَأَ بِالصَّلَاةِ، ثُمَّ خَطَبَ النَّاسَ بَعْدُ، فَلَّمَا فَرَغَ نَبِيُّ اللهِ - ﷺ - نَزَلَ فَأَتَى النِّسَاءَ، فَذَكَّرَهُنَّ وَهْوَ يَتَوَكَّأُ عَلَى يَدِ بِلَالٍ، وَبِلَالٌ بَاسِطٌ ثَوْبَهُ، يُلْقِى فِيهِ النِّسَاءُ صَدَقَةً. قُلْتُ لِعَطَاءٍ: أَتَرَى حَقًّا عَلَى الإِمَامِ الآنَ أَنْ يَأْتِيَ النِّسَاءَ فَيُذَكِّرَهُنَّ حِينَ يَفْرُغُ؟ قَالَ: إِنَّ ذَلِكَ لَحَقٌّ عَلَيْهِمْ، وَمَا لَهُمْ أَنْ لَا يَفْعَلُوا. [انظر: ٩٥٨ - مسلم: ٨٨٥ - فتح: ٢/ ٤٥١]\nذكر فيه حديث ابن عمر: أَنَّ رَسُولَ اللهِ - ﷺ - كانَ يُصَلِّي فِي الأَضْحَى وَالفِطْرِ، ثُمَّ يَخْطُبُ بَعْدَ الصَّلَاةِ. ولا يطابق التبويب، وأوَّل من أحدث الأذان في العيد معاوية أو زياد، وهو الأشبه عند القرطبي (^١)، أو\n_________\n(^١) \"المفهم\" ٢/ ٥٢٨.","vol":"8","page":89},{"text":"هشام أو مروان، قاله الداودي: أو عبد الله بن الزبير.\nوذكره ابن المنذر في \"الإشراف\" (^١)، وحكاه ابن التين عن أبي قلابة أقوال.\nوقال الشعبي والحكم وابن سيرين: الأذان لهما بدعة، وينادى فيهما: الصلاة جامعة (^٢).\nوأما المشي إلى العيد ففي الترمذي عن علي: من السنة أن يخرج إلى العيد ماشيًا (^٣). ولابن ماجه من حديث جماعة أنه - ﷺ - كان يخرج إليه ماشيًا (^٤). وكذا قاله عمر بن عبد العزيز، وفعله عمر (^٥)، وكان إبراهيم يكره الركوب إليهما، وأتى الحسن العيدَ راكبًا (^٦).\nثم ذكر البخاري في الباب أيضًا حديث جابر أنَّه - ﷺ - خَرَجَ يَوْمَ الفِطْرِ، فَبَدَأَ بِالصَّلَاةِ قَبْلَ الخُطْبَةِ .. الحديث بطوله.\nوأخرجه مسلم أيضًا (^٧) ولا يطابق التبويب.\nقَالَ الترمذي: والعمل عند أهل العلم من الصحابة وغيرهم أنه\n_________\n(^١) انظر \"الأوسط\" ٤/ ٢٥٩.\n(^٢) رواه ابن أبي شيبة ١/ ٤٩١ (٥٦٦٣)، (٥٦٦٧) كتاب: الصلوات، باب: من قال: ليس في العيدين أذان ولا إقامة عن محمد والحكم.\n(^٣) \"سنن الترمذي\" (٥٣٠) كتاب: الجمعة، باب: ما جاء في المشي يوم العيد.\nوحسنه، وكذا الألباني في \"صحيح الترمذي\" (٤٣٧).\n(^٤) \"سنن ابن ماجه\" (١٢٩٤ - ١٢٩٥) كتاب: إقامة الصلاة، باب: ما جاء في الخروج إلى العيد ماشيًا.\n(^٥) رواه ابن أبي شيبة ١/ ٤٨٦ (٥٦٠٤)، (٥٦٠٦) كتاب: الصلوات، باب: في الركوب إلى العيدين والمشي.\n(^٦) رواها ابن أبي شيبة ١/ ٤٨٦ (٥٦٠٧)، (٥٦٠٨) السابق.\n(^٧) \"صحيح مسلم\" (٨٨٥) كتاب: صلاة العيدين.","vol":"8","page":90},{"text":"لا يؤذن لهما ولا لشيء من النوافل (^١).\nوفيه من الفوائد: الابتداء بالصلاة قبل الخطبة، والخطبة على مرتفع، وإليه يشير قوله: فلما فرغ نزل. وأن النساء: يحضرن العيد، والأمر لهن بالصدقة.\nوقوله: (وَمَا لَهُمْ أَنْ لَا يَفْعَلُوا؟) يريد بذلك التأسي لهم، قَالَ تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] وفي أبي داود، وهي من حديث ابن عباس -لا جابر- أن ما تصدقن به قسمه بين فقراء المسلمين (^٢).\nوحاصل مسائل الباب ثلاثة:\nأحدها: المشي إلى العيد؛ لأنه من التواضع، والركوب مباح، وممن استحب عدم الركوب الأربعة والثوري وجماعة (^٣)، وقال مالك: إنما نجيء نمشي ومكاننا قريب، ومن بعُد ذلك عليه فلا بأس أن يركب (^٤). وكان الحسن يأتي العيد راكبًا.\nوكره النخعي الركوب في العيدين والجمعة (^٥).\nثانيها: الصلاة قبل الخطبة، وهو إجماع من العلماء قديمًا وحديثًا\n_________\n(^١) \"سنن الترمذي\" عقب حديث (٥٣٢) كتاب: الجمعة، باب: ما جاء أن صلاة العيدين بغير أذان وإقامة.\n(^٢) \"سنن أبي داود\" (١١٤٤) كتاب: الصلاة، باب: الخطبة يوم العيد.\nقال الألباني في \"صحيح أبي داود\" (١٠٣٨) إسناده صحيح على شرط الشيخين.\nوقد أخرجه مسلم في \"صحيحه\".\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٤٩، \"الأوسط\" ٤/ ٢٦٤.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٤٤٩.\n(^٥) سبق تخريجهما في حديث (٩٥٧).","vol":"8","page":91},{"text":"إلا ما كان من بني أمية من تقديم الخطبة (^١)، وقد تقدم ذلك، وروي عن ابن الزبير مثله (^٢).\nثالثها: أن سنة صلاة العيد أن لا يؤذن لها ولا يقام، وهو قول جماعة الفقهاء بل هو بدعة لما سلف (^٣).\nوقال عطاء: سأل ابن الزبير ابن عباس، وكان الذي بينهما حسن، فقال: لا يؤذن ولا يقيم، فلما ساء ما بينهما أذن وأقام (^٤).\nوقوله: (أَنَّ ابن عَبَّاسِ أَرْسَلَ إِلَى ابن الزُّبَيْرِ فِي أَوَّلِ مَا بُويعَ لَهُ إِنَّهُ لَمْ يَكُنْ يُؤَذَّنُ بِالصَّلَاةِ يَوْمَ الفِطْرِ، إِنَّما الخُطْبَةُ بَعْدَ الصَّلَاةِ).\nسبب إرساله بما ذكر؛ ليبين أنه خشي أن يفعل ابن الزبير ذلك، وهذا لا خلاف فيه بين فقهاء الأمصار ولا في الصدر الأول.\nوفي الحديث شهود النساء صلاة العيد والتوكؤ على يد بعض أصحابه، وفضل بلال، ولعله خص به؛ لأنه الذي يؤذنه لصلاة المكتوبة، ويحمل العنزة بين يديه.\nوفيه: الأمر بالصدقة للنساء، وخصهن بذلك في قول بعض العلماء؛ لقوله: \"رَأَيْتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ\" (^٥) واحتج بهذا الحديث لوجوب زكاة\n_________\n(^١) انظر: \"التمهيد\" ٥/ ٢٣٢.\n(^٢) \"الأوسط\" ٤/ ٢٧٢.\n(^٣) انظر: \"التمهيد\" ٥/ ٢١٩، ٢٢٧ - ٢٢٨، \"المجموع\" ٥/ ١٩ - ٢٠، \"الإعلام\" ٤/ ٢٢٣، \"المغني\" ٣/ ٢٦٨.\n(^٤) رواه ابن أبي شيبة ١/ ٤٩١ (٥٦٦٢) كتاب: الصلوات، باب: من قال: ليس في العيدين أذان ولا إقامة.\n(^٥) سيأتي برقم (١٤٦٢) كتاب: الزكاة، باب: الزكاة على الأقارب. من حديث أبي سعيد الخدري.","vol":"8","page":92},{"text":"الحلي، وهو قول أبي حنيفة (^١)، واحتج به في تقديم الزكاة لأنه لم يسألهن: هل وجبت أم لا؟ وفيهما نظرٌ، وكذا من أخذ منه جواز فعل البكر وذات الزوج في أكثر من ثلثها، وقول عطاء: ذلك حق على الإمام؛ لقوله تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب:٢١].\n_________\n(^١) انظر: \"البناية\" ٣/ ٤٤٢.","vol":"8","page":93},{"text":"<span data-type='title' id=toc-829>٨ - باب الخُطْبَهَ بَعْدَ العِيدِ</span>\n٩٦٢ - حَدَّثَنَا أَبُو عَاصِمٍ قَالَ: أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي الحَسَنُ بْنُ مُسْلِمٍ، عَنْ طَاوُسٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: شَهِدْتُ العِيدَ مَعَ رَسُولِ اللهِ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ﵃ فَكُلُّهُمْ كَانُوا يُصَلُّونَ قَبْلَ الخُطْبَةِ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح ٢/ ٤٥٣]\n\n٩٦٣ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ وَعُمَرُ ﵄ يُصَلُّونَ العِيدَيْنِ قَبْلَ الخُطْبَةِ. [انظر: ٩٥٧ - مسلم: ٨٨٨ - فتح: ٢/ ٤٥٣]\n\n٩٦٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - صَلَّى يَوْمَ الفِطْرِ رَكْعَتَيْنِ، لَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا، ثُمَّ أَتَى النِّسَاءَ وَمَعَهُ بِلَالٌ، فَأَمَرَهُنَّ بِالصَّدَقَةِ، فَجَعَلْنَ يُلْقِينَ، تُلْقِى المَرْأَةُ خُرْصَهَا وَسِخَابَهَا. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٢/ ٤٥٣]\n\n٩٦٥ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا شُعْبَةُ، قَالَ: حَدَّثَنَا زُبَيْدٌ قَالَ: سَمِعْتُ الشَّعْبِيَّ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ أَوَّلَ مَا نَبْدَأُ فِي يَوْمِنَا هَذَا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ ذَلِكَ فَقَدْ أَصَابَ سُنَّتَنَا، وَمَنْ نَحَرَ قَبْلَ الصَّلَاةِ فَإِنَّمَا هُوَ لَحْمٌ قَدَّمَهُ لأَهْلِهِ، لَيْسَ مِنَ النُّسْكِ فِي شَيْءٍ\". فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ يُقَالُ لَهُ أَبُو بُرْدَةَ بْنُ نِيَارٍ: يَا رَسُولَ اللهِ، ذَبَحْتُ وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ مُسِنَّةٍ. فَقَالَ: \"اجْعَلْهُ مَكَانَهُ، وَلَنْ تُوفِيَ -أَوْ تَجْزِىَ- عَنْ أَحَدٍ بَعْدَكَ\". [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح: ٢/ ٤٥٣]\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث ابن عباس: شَهدْتُ العِيدَ مَعَ رَسُولِ اللهِ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ﵃ فَكُلُّهُمْ كَانُوا يُصَلُّونَ قَبْلَ الخُطْبَةِ.","vol":"8","page":94},{"text":"هذا الحديث أخرجه هنا عاليا، وفي تفسير سورة الممتحنة نازلًا (^١)، أخرجه هنا عن أبي عاصم الضحاك بن مخلد ثنا ابن جريج. وهناك عن محمد بن عبد الرحيم، عن هارون بن معروف، عن عبد الله بن وهب، عن ابن جريح. وأخرجه مسلم هنا (^٢)، وما ذكره عن عمر وعثمان هو الصحيح عنهما، وقد تقدم.\nفإن قلتَ: ما الحكمة في تقديم الصلاة هنا على الخطبة؟\nقلتُ: من أوجه:\nأحدها: للتفرقة بين ما هو فرض عين، وكفاية، أو سنة.\nثانيها: اهتمام الناس بالعيدين، فقدمت؛ لئلا يشتغلوا عنها.\nثالثها: أن الخطيب يبين لهم ما يخرجون من الفطر وما يضحون، وذلك يفتقر إلى الحفظ، فأخَّر؛ لئلا يتفكر الحافظ له قبل الصلاة في الخطبة، فأما خطبة الجمعة فلا يزيد محل الموعظ في التي هي الصلاة من جنسها.\nالحديث الثاني:\nحديث ابن عمر: كَانَ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ وَعُمَرُ يُصَلُّونَ العِيدَيْنِ قَبْلَ الخُطْبَةِ.\nهذا الحديث أخرجه مسلم أيضًا (^٣).\nوأبو أسامة في إسناده اسمه: حماد بن أسامة.\nوعبيد الله هو العمري.\n_________\n(^١) سيأتي برقم (٤٨٩٥) كتاب: التفسير، باب: ﴿إِذَا جَاءَكَ المُؤْمِنَاتُ يُبَايِعْنَكَ﴾.\n(^٢) \"صحيح مسلم\" (٨٨٤) كتاب: صلاة العيدين.\n(^٣) \"صحيح مسلم\" (٨٨٨) كتاب: صلاة العيدين.","vol":"8","page":95},{"text":"الحديث الثالث:\nحديث ابن عباس أَنَّ النَّبِيَّ - ﷺ - صَلَّى يَوْمَ الفِطْرِ رَكْعَتَيْنِ، لَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا، ثُمَّ أَتَى النِّسَاءَ وَمَعَهُ بِلَالٌ، فَأمَرَهُنَّ بِالصَّدقةِ، فَجَعَلْنَ يُلْقِينَ، تُلْقِي المَرْأَةُ خُرْصَهَا وَسِخَابَهَا.\nهذا الحديث يأتي قريبًا، وذكره في اللباس والزكاة (^١)، وأخرجه مسلم (^٢) والأربعة (^٣) أيضًا.\nالحديث الرابع:\nحديث البراء بن عازب مرفوعًا: \"إِنَّ أَوَّلَ مَا نَبْدَأُ فِي يَوْمِنَا هذا أَنْ نُصَلِّيَ\". الحديث، وقد تقدم.\nإذا تقرر ذلك فالكلام عليها من أوجه:\nأحدها:\nهذِه الأحاديث دالة على تأخر الخطبة للعيدين عن الصلاة، أما حديث ابن عمر وابن عباس الأول فظاهر، وأما حديث ابن عباس الآخر فموضعه: ثم أتى النساء وأمرهن بالصدقة. وهذا هو الخطبة. وفي ابن ماجه من حديثه أنه صلى قبل الخطبة ثم خطب، فرأى أنه لم يسمع النساء، فأتاهن فذكَّرهن (^٤)، وأما حديث البراء ففيه أن أوَّل ما يفعل في اليوم الصلاة (^٥).\n_________\n(^١) سيأتي برقم (٩٧٥) كتاب: العيدين، باب: خروج الصبيان إلى المصلى، وبرقم (١٤٣١) كتاب: الزكاة، باب: التحريض على الصدقة. وبرقم (٥٨٨٠) كتاب: اللباس، باب: الخاتم للنساء.\n(^٢) \"صحيح مسلم\" (٨٨٤) كتاب: صلاة العيدين.\n(^٣) أبو داود (١١٥٩)، الترمذي (٥٣٧)، النسائي ٣/ ١٩٣، ابن ماجه (١٢٩١).\n(^٤) \"سنن ابن ماجه\" (١٢٧٣) كتاب: إقامة الصلاة، باب: ما جاء في صلاة العيدين.\n(^٥) سلف برقم (٩٥١) كتاب: العيدين، باب: سنة العيدين لأهل الإسلام.","vol":"8","page":96},{"text":"ثانيها:\nوقع للنسائي استدلاله بحديث البراء هذا على أن الخطبة قبلها، وترجم له باب: الخطبة يوم العيد قبل الصلاة. واستدل من ذلك بقوله: \"أوَّل ما نبدأ في يومنا هذا أن نصلي ثم ننحر\" (^١). وتأول أن قوله هذا قبل الصلاة؛ لأنه كيف يقول: \"أول ما نبدأ به أن نصلي\". وهو قد صلى.\nقَالَ ابن بطال: غلط النسائي في ذلك؛ لأن العرب قد تضع الفعل\nالمستقبل مكان الماضي، فكأنه - ﷺ - قَالَ: أول ما يكون الابتداء به في هذا اليوم الصلاة التي قدمنا فعلها وبدأنا بها. وهو مثل قوله تعالى: ﴿وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللهِ﴾ [البروج: ٨] المعنى: إلا الإيمان المتقدم منهم، وقد بين ذلك في باب استقبال الإمام الناس في خطبة العيد. فقال: \"إن أوَّل نسكنا في يومنا هذا أن نبدأ بالصلاة\" (^٢).\nوللنسائي: خطب يوم النحر بعد الصلاة (^٣).\nثالثها:\nلم يذكر فعل عليًّ مع من تقدم، وقد كان يفعل مثله إلا ابن عباس لم\nيكن شهد معه العيد بالكوفة؛ لأنه ولاه على البصرة، كما نبه عليه الداودي، وروى مثل ذلك مرفوعًا جابر وأبو سعيد وأنس والبراء وجندب وابن عمر، خرَّجه البخاري عنهم وجماعة من الصحابة (^٤).\n_________\n(^١) \"سنن النسائي\" ٣/ ١٨٢ كتاب: صلاة العيدين.\n(^٢) سيأتي برقم (٩٧٦) كتاب: العيدين، وانظر: \"شرح ابن بطال\" ٢/ ٥٥٨.\n(^٣) \"سنن النسائي\" ٣/ ١٨٤ - ١٨٥ كتاب: الصلاة، باب: الخطبة في العيدين بعد الصلاة.\n(^٤) سلف برقم (٩٥١) كتاب: العيدين، باب: سنة العيدين لأهل الإسلام. عن البراء. =","vol":"8","page":97},{"text":"قَالَ أشهب في \"المجموعة\": من بدأ بالخطبة قبل الصلاة أعادها بعد الصلاة، وإن لم يفعل أجزأه، وقد أساء (^١).\nقَالَ مالك: والسُّنَّة تقديم الصلاة قبل الخطبة، وبذلك عمل رسول الله - ﷺ - وأبو بكر وعمر وعثمان صدرًا من ولايته (^٢)، وقد أسلفنا أنه إجماعٌ، وذكرنا من قدَّمها.\nرابعها:\nفيه أن لا يصلى قبلها ولا بعدها، وبه أخذ مالك. قَالَ: لا يتنفل في المصلى قبلها ولا بعدها (^٣).\nوفيه قول ثان: أنه يتنفل قبلها وبعدها كما في الجمعة، روي ذلك عن بريدة الأسلمي وأنس بن مالك والحسن وأخيه سعيد وعروة (^٤).\nقَالَ ابن بطال: وبه قَالَ الشافعي. أي لغير الإمام. وحكي القول الذي قبله عن عليًّ وابن مسعود وحذيفة وجابر وابن عمر وابن أبي أوفى والشعبي ومسروق والضحاك والقاسم وسالم والزهري ومعمر وابن جريج (^٥)، وهو قول أحمد، وحكي عن مالك.\n_________\n= وبرقم (٩٥٦) باب: الخروج إلى المصلى بغير منبر عن أبي سعيد.\nوبرقم (٩٥٧) باب: المشي والركوب إلى العيد والصلاة قبل الخطبة. عن ابن عمر.\nوسيأتي برقم (٩٨٥) باب: كلام الإمام والناس خطبة العيد. عن جندب.\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥٠١.\n(^٢) انظر: \"المنتقى\" ٢/ ٣١٦.\n(^٣) \"المدونة\" ١/ ١٥٦.\n(^٤) \"مصنف عبد الرزاق\" ٣/ ٢٧١ - ٢٧٢. كتاب: صلاة العيدين، باب: الصلاة قبل خروج الإمام وبعد الخطبة.\n(^٥) \"مصنف ابن أبي شيبة\" ١/ ٤٩٧ - ٤٩٨. كتاب: الصلوات، باب: من كان لا يصلي قبل العيد ولا بعده.","vol":"8","page":98},{"text":"وفيه قول ثالث: أنها إذا صليت في المسجد جاز التنفل قبلها وبعدها، حكاه ابن بطال عن مالك، وهي رواية ابن القاسم عنه (^١).\nوفيه قولٌ رابع -عكسه- أنه لا يتنفل في الجامع قبلها ويباح بعدها، قاله ابن وهب وأشهب (^٢)، وأما في بيته فأجازه مالك في \"المدونة\" (^٣).\nوقال ابن حبيب: قَالَ قوم: هي سبحة ذلك اليوم فيقتصر عليها إلى الزوال. قَالَ: وهو أحب إليَّ (^٤).\nوفيه قولٌ خامس: أنه يصلي قبلها لا بعدها، روي ذلك عن أبي مسعود البدري، وبه قَالَ علقمة والأسود وابن أبي ليلى والنخعي ومجاهد (^٥) والثوري والكوفيون منهم أبو حنيفة والأوزاعي، وحكاه ابن شعبان عن مالك (^٦).\nوفيه قولٌ سادس: الكراهة في المصلى قبلها وبعدها والرخصة فيها في غيره (^٧).\nوسابعٌ: ذكره في \"الجواهر\": أنه لا يتنفل قبلها ولا بعدها في هذا اليوم.\nوقال أحمد: أهل الكوفة لا يتطوعون قبلها ويتطوعون بعدها، وأهل البصرة يتطوعون قبلها وبعدها، وأهل المدينة لا يتطوعون قبلها ولا بعدها.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٧٤.\n(^٢) \"النوادر والزيادات\" ١/ ٥٠٤.\n(^٣) \"المدونة\" ١/ ١٥٦.\n(^٤) \"النوادر والزيادات\" ١/ ٥٠٤.\n(^٥) \"مصنف ابن أبي شيبة\" ١/ ٤٩٩ - ٥٠٠ كتاب: الصلوات، باب: من رخص في الصلاة قبل خروج الإمام.\n(^٦) \"الأوسط\" ٤/ ٢٨٦ - ٢٦٩.\n(^٧) انظر: \"المدونة\" ١/ ١٥٦.","vol":"8","page":99},{"text":"وعند الحنفية أقوال غير ما سلف: ليس قبلها صلاة. عن محمد كما في \"الذخيرة\". وإن شاء تطوع قبل الفراغ من الخطبة. معناه: أنه ليس قبلها صلاة مسنونة لا أنها تكره، إلا أن الكرخي نص على الكراهة قبل العيد حيث قَالَ: يكره لمن حضر المصلى التنفل قبلها (^١).\nوفي \"التجريد\": إن شاء تطوع بعد الفراغ من الخطبة. ولم يذكر أنه تطوع في الجبانة أو في بيته، وذكر في كتاب \"العالم والمتعلم\" ما يدل على أنه يتطوع في بيته ويكره ذلك في الجبانة، وكان محمد بن مقاتل الرازي يقول: لا بأس بصلاة الضحى قبل الخروج إلى المصلى، وإنما تكره في الجبانة. وعامة المشايخ على الكراهة مطلقًا (^٢).\nقلتُ: والسنة الثابتة: المنع مطلقًا، فثبت أنها ليس كالجمعة.\nواستخلف عليُّ أبا مسعود فخطب الناس وقال: لا صلاة قبل الإمام يوم العيد (^٣)، ولم يرو عن غيره خلافه، ومثل هذا لا يقال بالرأي وإنما طريقه التوقيف كما نبه عليه الطحاوي (^٤)، وقد عقد البخاري لهذِه المسألة بابًا قريبًا (^٥).\nخامسها:\nإتيانه النساء بعد خطبته ورأى أنهن لم يسمعن كما سلف، فيستحب عظتهن، ويذكرهن الآخرة والأحكام، وحثهن على الصدقة، وهذا إذا\n_________\n(^١) انظر: \"المحيط البرهاني\" ٢/ ٤٩٨.\n(^٢) \"البناية\" ٣/ ١٢٢.\n(^٣) رواه ابن أبي شيبة ١/ ٤٩٧ - ٤٩٨ (٥٧٣٩) كتاب: الصلوات، باب: من كان لا يصلي قبل العيد وبعده.\n(^٤) \"مختصر اختلاف العلماء\" ١/ ٣٧٨.\n(^٥) سيأتي قبل الحديث (٩٨٩) كتاب: صلاة العيدين، باب: الصلاة قبل العيد وبعدها.","vol":"8","page":100},{"text":"لم يترتب عليه مفسدة وخوف فتنة على الواعظ والموعوظ أو غيرهما.\nوفيه: أن النساء إذا حضرن صلاة الرجال ومجامعهم يكن بمعزل عنهم؛ خوفًا من فتنة ونحوها.\nوفيه: أن صدقة التطوع لا تفتقر إلى إيجاب وقبول بل يكفي فيها المعاطاة؛ لأنهن ألقين الصدقة في ثوب بلال من غير كلام منهن ولا من بلال ولا من غيره، وهو صحيح مذهب الشافعي وأكثر العراقيين يفتقر إلى الإيجاب والقبول باللفظ كالهبة.\nوفيه: جواز صدقة المرأة من مالها، وعن مالك: لا تجوز الزيادة على ثلث مالها إلا برضا زوجها (^١).\nسادسها:\nقوله: (يُلْقِينَ). كذا هو في \"الصحيح\" وهو جائز على لغة أكلوني البراغيث. وفي مسلم: يلقين ويلقين مكرر، وهو صحيح، ومعناه: يلقين كذا ويلقين كذا.\nوالخُرص -بضم الخاء المعجمة ثم راء ثم صاد مهملة- حلقة تكون في الأذن. وفي \"البارع\": القرط، يكون فيه حبة واحدة، حكاه ابن قرقول.\nوقال ابن الأثير: الخرص -بالضم والكسر-: الحلقة الصغيرة من الحلي، وهو من حلي الأذن (^٢).\nوالسخاب -بسين مهملة، ثم خاء معجمة، ثم ألف ثم باء موحدة- خيط ينضم فيه خرزات ويلبسه الصبيان والجواري، وقيل: هو قلادة\n_________\n(^١) \"الإعلام\" ٤/ ٢٤٤ - ٢٤٥.\n(^٢) انظر: \"النهاية في غريب الحديث والأثر\" ٢/ ٢٢.","vol":"8","page":101},{"text":"تتخذ من قرنفل ومحلب وسك ونحوه، وليس فيها من اللؤلؤ والجوهر شيءٌ. ونقل صاحب \"المطالع\" عن البخاري أنه القلادة من طيب أو مسك. وقال غيره: هو من المعاذات. وذكر في الزكاة بدل السخاب: القلب، وهو: الخلخال، قاله الخطابي (^١).\nوقال ابن فارس والجوهري: القلب من السوار ما كان قلبًا واحدًا (^٢).\nوحكى النحاس عن يحيى بن سليمان الجعفي أنه قَالَ: القلب: السوار. ولم يزد على ذلك.\nوقوله: (فصَلَّى رَكْعَتَيْنِ) انعقد الإجماع كما قَالَ ابن بزيزة على أن صلاة العيد ركعتان لا أكثر، إلا ما روي عن علي أنها في الجامع أربع، فإن صليت في المصلى فهي ركعتان، كقول الجمهور كما تعلمه في باب: إذا فاته العيد.\nوفي الحديث جواز خروج النساء للعيدين، واختلف السلف في خروجهن للعيدين، فرأى جماعة ذلك حقًّا عليهن، منهم أبو بكر وعلي وابن عمر وغيرهم (^٣).\nوقال أبو قلابة: قالت عائشة: كانت الكواعب تخرج لرسول الله - ﷺ - في الفطر والأضحى. وكان علقمة والأسود يخرجان نساءهم في العيد ويمنعونهن الجمعة (^٤).\n_________\n(^١) \"غريب الحديث\" ٢/ ٨٩.\n(^٢) انظر: \"الصحاح\" ١/ ٢٠٥، و\"المجمل\" ٣/ ٧٣٠.\n(^٣) روى ذلك عنهم ابن أبي شيبة ٢/ ٣ (٥٧٨٤: ٥٧٨٦) كتاب: الصلوات، باب: من رخص في خروج النساء إلى العيدين.\n(^٤) \"المصنف\" ٢/ ٣ (٥٧٨٩)، وذكره ابن المنذر في \"الأوسط\" ٤/ ٢٦٢.","vol":"8","page":102},{"text":"وروى ابن نافع عن مالك أنه لا بأس أن تخرج المتجالة إلى العيدين والجمعة، وليس بواجب، وهو قول أبي يوسف (^١). ومنهم من منعهن ذلك، منهم عروة والقاسم والنخعي ويحيى الأنصاري (^٢) ومالك وأبو يوسف، وأجازه أبو حنيفة مرة ومنعه أخرى (^٣)، وقول من رأى خروجهن أصح لشهادة السنة الثابتة له.\nوالمسنة: التي بدلت أسنانها كما قَالَ الداودي، وقال غيره: هي الثنية.\nوقوله: (\"وَلَنْ تُوفِيَ أَوْ تَجْزِيَ\") وَفِيَ وأَوْفَى بمعنى، كذا جزى وأجزى، فجزى يجزي معنى قضى يقضي، وأجزأ يجزئ: كفاه وقام مقامه مهموز، يقال: هذا يجزئ من هذا. أي: يغني منه وليس هو هنا مهموزًا؛ لأن المهموز لا يستعمل معه عند العرب، إنما يقولون: هذا يجزي من هذا. أي: يكون مكانه.\nوفي \"الصحاح\": جزى بمعنى: قضى. وبنو تميم يقولون: أجزأ يجزئ مهموز (^٤).\n_________\n(^١) انظر: \"المبسوط\" ٢/ ٤١، \"بدائع الصنائع\" ١/ ٢٧٥، \"النوادر والزيادات\" ١/ ٤٤٩.\n(^٢) رواها عنهم ابن أبي شيبة ٢/ ٤ (٥٧٩٥: ٥٧٩٧) كتاب: الصلوات، باب: من كره خروج النساء إلى العيدين، وذكرها ابن المنذر في \"الأوسط\" ٤/ ٢٦٣.\n(^٣) انظر: \"السرخسي\" ٢/ ٤١، \"بدائع الصنائع\" ١/ ٢٧٥، \"المدونة\" ١/ ١٥٥.\n(^٤) \"الصحاح\" ٦/ ٢٣٠٢.","vol":"8","page":103},{"text":"<span data-type='title' id=toc-830>٩ - باب مَا يُكْرَهُ من حَمْلِ السِّلَاحِ فِي العِيدِ وَالحَرَمِ</span>\nوَقَالَ الحَسَنُ: نُهُوا أَنْ يَحْمِلُوا السِّلَاحَ يَوْمَ عِيدٍ إِلَّا أَنْ يَخَافوا عَدُوًّا.\n\n٩٦٦ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى أَبُو السُّكَيْنِ قَالَ: حَدَّثَنَا المُحَارِبِيُّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ سُوقَةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: كُنْتُ مَعَ ابْنِ عُمَرَ حِينَ أَصَابَهُ سِنَانُ الرُّمْحِ فِي أَخْمَصِ قَدَمِهِ، فَلَزِقَتْ قَدَمُهُ بِالرِّكَابِ، فَنَزَلْتُ فَنَزَعْتُهَا وَذَلِكَ بِمِنًى، فَبَلَغَ الحَجَّاجَ فَجَعَلَ يَعُودُهُ، فَقَالَ الحَجَّاجُ: لَوْ نَعْلَمُ مَنْ أَصَابَكَ. فَقَالَ ابْنُ عُمَرَ: أَنْتَ أَصَبْتَنِي. قَالَ: وَكَيْفَ؟ قَالَ: حَمَلْتَ السِّلَاحَ فِي يَوْمٍ لَمْ يَكُنْ يُحْمَلُ فِيهِ، وَأَدْخَلْتَ السِّلَاحَ الحَرَمَ وَلَمْ يَكُنِ السِّلَاحُ يُدْخَلُ الحَرَمَ. [٩٦٧ - فتح: ٢/ ٤٥٤]\n\n٩٦٧ - حَدَّثَنَا أَحْمَدُ بْنُ يَعْقُوبَ قَالَ: حَدَّثَنِي إِسْحَاقُ بْنُ سَعِيدِ بْنِ عَمْرِو بْنِ سَعِيدِ بْنِ العَاصِ، عَنْ أَبِيهِ قَالَ: دَخَلَ الحَجَّاجُ عَلَى ابْنِ عُمَرَ وَأَنَا عِنْدَهُ فَقَالَ: كَيْفَ هُوَ؟ فَقَالَ: صَالِحٌ. فَقَالَ مَنْ أَصَابَكَ؟ قَالَ: أَصَابَنِى مَنْ أَمَرَ بِحَمْلِ السِّلَاحِ فِي يَوْمٍ لَا يَحِلُّ فِيهِ حَمْلُهُ، يَعْنِي: الحَجَّاجَ. [انظر: ٩٦٦ - فتح: ٢/ ٤٥٥]\nوذكر فيه عن سعيد بن جبير قَالَ: كُنْتُ مَعَ ابن عُمَرَ حِينَ أَصَابَهُ سِنَانُ الرُّمْحِ فِي أَخْمَصِ قَدَمِهِ. الحديث. وفي إسناده: المحاربي. وهو عبد الرحمن بن محمد الكوفي، مات سنة خمس وتسعين ومائة.\nوشيخ البخاري فيه: زكرياء بن يحيى أبو السكين بضم السين طائي كوفي، مات سنة إحدى وخمسين ومائتين، انفرد به البخاري عن الخمسة، وجده الأعلى خريم بن أوس، له صحبة. وروى البخاري أيضًا عن زكريا بن يحيى بن صالح البلخي في الوضوء والتيمم والمزارعة، مات بعد الثلاثين ومائتين، وفي طبقتهما: زكريا بن يحيى آخران:","vol":"8","page":104},{"text":"أحدهما: قضاعي مصري، أخرج له مسلم وحده.\nوثانيهما: خياط السنة، روى عنه: النسائي ووثقه.\nو(السنان): حديدة في الرمح. والأخمص: ما رَقَّ من أسفل القدم.\nوقال يعقوب: المتجافي عن الأرض من بطن القدم. وقال الخليل: (^١) الأخمص: خصر القدم، والجمع: الأخامص، قدم مخصرة ومخصورة: إذا كان في أرساغها تخصير، كأنه مربوط، أو فيه يمن مستدير (^٢).\nوذكر فيه البخاري أيضًا عن أحمد بن يعقوب: حَدَّثَنِي إِسْحَاقُ بْنُ سَعِيدِ بْنِ عَمْرِو بْنِ سَعِيدِ بْنِ العَاصِ، عَنْ أَبِيهِ قَالَ: دَخَلَ الحَجَّاجُ عَلَى ابن عُمَرَ وَأَنَا عِنْدَهُ فَقَالَ: كَيْفَ هُوَ؟ الحديث.\nزاد الإسماعيلي: وذلك؛ لأن الناس نفروا عشية نفرة ورجل من أصحاب الحجاج عارضٌّ حربته، فضرب ظهر قدم ابن عمر، فأصبح وهنًا منها حَتَّى مات.\nوأحمد شيخ البخاري روى عنه في المناقب أيضًا من أفراد البخاري، يقال له: المسعودي، وهو كوفي. وإسحاق بن سعيد هو أخو خالد بن سعيد، وابن عم إسماعيل بن أمية بن عمرو بن سعيد، مات سنة سبعين ومائة، وقيل: ست وسبعين.\nإذا عرفت ذلك فقول ابن عمر: حملت السلاح في يوم لم يكن يحمل فيه. يدل أن حملها ليس من شأن العيد، وحملها في المشاهد التي لا يحتاج إلى الحرب فيها مكروه؛ لما يخشى فيها من الأذى\n_________\n(^١) \"العين\" ٤/ ١٩١.\n(^٢) انظر: \"الصحاح\" ٣/ ١٠٣٨، و\"لسان العرب\" ٣/ ١٢٦٦.","vol":"8","page":105},{"text":"والعقر عند تزاحم الناس، وقد قَالَ - ﷺ - للذي رآه يحمل: \"أمسك بنصالها لا تعقرن بها مسلمًا\" (^١) فإن خافوا عدوًّا فمباح حملها (^٢) كما قَالَ الحسن، وقد أباح الله تعالى حمل السلاح في الصلاة عند الخوف.\nوقوله: (وَلَمْ يَكُنِ السِّلَاحُ يُدْخَلُ الحَرَمَ). إنما ذلك للأمن الذي جعله الله لجماعة المسلمين فيه؛ لقوله تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧].\nوقوله للحجاج: (أنت أصبتني). دليل على قطع الذرائع؛ لأنه لامه على ما أداه إلى أذاه، وإن كان الحجاج لم يقصد ذلك.\nوقوله: (لو نعلم من أصابك). أي: لعاقبته.\nثم فيه فوائد أخر: عيادة الأمير العالم، وتلطف الحجاج لابن عمر، وإنكار ابن عمر على الحجاج إدخال السلاح الحرم، وأن يحمل في ذلك اليوم. وسياق ذكر مني يدل على أنه العيد، وهو مطابق لترجمة البخاري.\nوأثر الحسين صريح، وأن من سن سنة كان عليه كفل منها.\nقَالَ البيهقي: ورويناه عن الضحاك بن مزاحم، عن رسول الله - ﷺمرسلًا- أنه نهى أن يخرج يوم العيد بالسلاح (^٣).\n_________\n(^١) سبق برقم (٤٥١) كتاب: الصلاة، باب: يأخذ نصول النبل إذا مر في المسجد، بلفظ: مر رجل في المسجد ومعه سهام فقال له رسول الله - ﷺ - أمسك بنصالها. عن جابر.\nورواه مسلم (٢٦١٤) كتاب: البر والصلة، باب: أمر من مر بسلاح في مسجد أو سوق أو غيرهما أن يمسك بنصالها، وأحمد ٣/ ٣٠٨.\n(^٢) ورد في هامش الأصل ما نصه: يستحب حمل السلاح في أنواع صلاة الخوف.\nوفي قول: يحب.\n(^٣) \"السنن الكبرى\" ٣/ ٢٨٥ كتاب: صلاة العيدين، باب: حمل العنزة أو الحربة بين يدي الإمام يوم العيد.","vol":"8","page":106},{"text":"<span data-type='title' id=toc-831>١٠ - باب التَّبْكِيرِ للعِيدِ </span>(^١)\n[وَقَالَ عَبْدُ اللهِ بْنُ بُسْرٍ: إِنْ كُنَّا فَرَغْنَا فِي هَذِهِ السَّاعَةِ، وَذَلِكَ حِينَ التَّسْبِيحِ].\n\n٩٦٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ زُبَيْدٍ، عَنِ الشَّعْبِيِّ، عَنِ البَرَاءِ قَالَ: خَطَبَنَا النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ قَالَ: \"إِنَّ أَوَّلَ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هَذَا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ ذَلِكَ فَقَدْ أَصَابَ سُنَّتَنَا، وَمَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَإِنَّمَا هُوَ لَحْمٌ عَجَّلَهُ لأَهْلِهِ، لَيْسَ مِنَ النُّسُكِ فِي شَىْءٍ\". فَقَامَ خَالِي أَبُو بُرْدَةَ بْنُ نِيَارٍ فَقَالَ: يَا رَسُولَ اللهِ، أَنَا ذَبَحْتُ قَبْلَ أَنْ أُصَلِّيَ وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ مُسِنَّةٍ. قَالَ: \"اجْعَلْهَا مَكَانَهَا -أَوْ قَالَ: اذْبَحْهَا- وَلَنْ تَجْزِىَ جَذَعَةٌ عَنْ أَحَدٍ بَعْدَكَ\". [٩٥١ - مسلم: ١٩٦١ - فتح: ٢/ ٤٥٦]\n(وَقَالَ عَبْدُ اللهِ بْنُ بُسْرٍ: إِنْ كُنَّا فَرَغْنَا فِي هذِه السَّاعَةِ، وَذَلِكَ حِينَ التَّسْبِيحِ.) هذا أخرجه أبو داود وابن ماجه من حديث يزيد بن خمير الرحبي قَالَ: خرج عبد الله بن بسر صاحب رسول الله - ﷺ - مع الناس في يوم عيد فطرٍ أو أضحى فأنكر إبطاء الإمام وقال: إن كنا قد فزعنا في هذِه الساعة، وذلك حين التسبيح. ولفظ ابن ماجه: وقال: إنا كنا فزعنا ساعتنا هذِه. وللبيهقي: وقال: إن كنا مع رسول الله - ﷺ - (^٢).\n_________\n(^١) ورد في هامش الأصل: في نسخة: إلى العيد.\n(^٢) أبو داود (١١٣٥)، ابن ماجه (١٣١٧)، البيهقي ٣/ ٢٨٢.\nورواه أيضًا الحافظ في \"التغليق\" ٢/ ٣٧٥ - ٣٧٦ جميعًا من طريق صفوان بن عمرو، عن يزيد بن خمير، به فقال: أما الحديث فصحيح الإسناد؛ لا أعلم له علة، وأما كونه على شرط البخاري فلا؛ فإنه لم يخرج ليزيد بن خمير في \"صحيحه\" شيئًا. والله أعلم اهـ.\nوصححه عبد الحق في \"أحكامه\" ٢/ ٧٤. وقال النووي في \"الخلاصة\" ٢/ ٨٢٦ - =","vol":"8","page":107},{"text":"واستدركه الحاكم وقال: صحيح على شرط البخاري (^١).\nوعبد الله بن بُسر، بالسين المهملة، السلمي، مات فجأة وهو يتوضأ سنة ثمانٍ وثمانين. وقيل: بعد ذلك، وهو آخر من مات من الصحابة بالشام (^٢).\nثم ذكر حديث زُبَيْدٍ، عَنِ الشَّعْبِيِّ، عَنِ البَرَاءِ: خَطَبَنَا رسول الله - ﷺ - يَوْمَ النَّحْرِ .. الحديث. وقد سلف.\nأما حكم الباب، فالإجماع قائم على أن العيد لا يصلى قبل طلوع الشمس. قَالَ ابن بطال: ولا عند طلوعها (^٣). وفيه نظرٌ، فمذهبنا يدخل بطلوعها، وهو ما حكاه ابن التين عن الشيخ أبي القاسم في تعريفه، وفسر تأخيرها بارتفاعها قدر رمح، ألا ترى إلى قول عبد الله بن بسر: وذلك حين التسبيح. أي: حين الصلاة، فدل على أن صلاة العيد سبحة ذلك اليوم، فلا تؤَّخر عن وقتها لقوله - ﷺ -: \"أَوَّلَ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هذا أَنْ نُصَلَّيَ\" ودل ذلك على التبكير بصلاة العيد كما ترجم له البخاري، نعم تؤخر في الفطر وتعجل في الأضحى؛ لورود السُّنَّة به.\nواختلفوا في وقت الغدو إلى العيد، فكان ابن عمر يصلي الصبح ثم\n_________\n= ٨٢٧ (٢٩١٤)، والحافظ ابن كثير في \"إرشاد الفقيه\" ١/ ٢٠٣، والألباني في \"صحيح أبي داود\"، وفي \"الإرواء\" ٣/ ١٠١: إسناده صحيح على شرط مسلم.\n(^١) \"المستدرك\" ١/ ٣٩٥.\nقلت: تعقبه الحافظ في التغليق.\n(^٢) انظر: \"معرفة الصحابة\" ٣/ ١٥٩٥ (١٥٧٧)، و\"الاستيعاب\" ١٠/ ٣ (١٤٩٠)، و\"أسد الغابة\" ٣/ ١٨٦ (١٨٣٧)، و\"الإصابة\" ٢/ ٢٨١ (٤٥٦٤).\n(^٣) \"شرح ابن بطال\" ٢/ ٥٦٠.","vol":"8","page":108},{"text":"يغدو كما هو إلى المصلى. وفعله سعيد بن المسيب. وقال إبراهيم: كانوا يصلون الفجر وعليهم ثيابهم يوم العيد (^١). وعن أبي مجلز مثله (^٢). وعن رافع بن خديج أنه كان يجلس في المسجد مع بنيه فإذا طلعت الشمس صلى ركعتين، ثم يذهبون إلى الفطر والأضحى (^٣). وكان عروة لا يأتي العيد حَتَّى يستقبل الشمس، وهو قول عطاء والشعبي (^٤).\nوفي \"المدونة\" عن مالك: يغدو من داره أو من المسجد إذا طلعت الشمس (^٥). وقال علي بن زياد عنه ومن غدا إليها قبل الطلوع فلا بأس، ولكن لا يكبر حتى تطلع الشمس. ولا ينبغي للإمام أن يأتي المصلى حتى تحين الصلاة (^٦) وقال الشافعي: يأتي في المصلى حين تبرز الشمس في الأضحى، ويؤخر الغدو في الفطر عن ذلك قليلًا (^٧).\nوحديث البراء دالُّ أنه لا يجب أن يشتغل بشيءٍ غير الأهبة له والخروج إليه، وأن لا يُفعل قبل الصلاة شيءٌ غيرها.\n_________\n(^١) روى ذلك ابن أبي شيبة ١/ ٤٨٦ (٥٦٠٩)، (٥٦١٠)، (٥٦١٢) كتاب: الصلوات، باب: الساعة التي يتوجه فيها إلى العيد أية ساعة.\n(^٢) رواه ابن أبي شيبة ١/ ٤٨٧ (٥٦١٣) كتاب: الصلوات، باب: الساعة التي يتوجه فيها إلى العيد أية ساعة.\n(^٣) رواه ابن أبي شيبة ١/ ٤٨٧ (٥٦١٦).\n(^٤) رواهما ابن أبي شيبة ١/ ٤٨٧ (٥٦١٤ - ٥٦١٥).\n(^٥) \"المدونة\" ١/ ١٥٤.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ٤٩٨، \"عمدة القاري\" ٥/ ٣٩٠.\n(^٧) انظر: \"المجموع\" ٥/ ٧.","vol":"8","page":109},{"text":"<span data-type='title' id=toc-832>١١ - باب فَضْلِ العَمَلِ فِي أَيَّامِ التَّشْرِيقِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: وَاذْكُرُوا اللهَ فِي أَيَّامٍ مَعْلُومَاتٍ: أَيَّامُ العَشْرِ، وَالأَيَّامُ المَعْدُودَاتُ: أَيَّامُ التَّشْرِيقِ. وَكَانَ ابْنُ عُمَرَ وَأَبُو هُرَيْرَةَ يَخْرُجَانِ إِلَى السُّوقِ فِي أَيَّامِ العَشْرِ يُكَبِّرَانِ، وَيُكَبِّرُ النَّاسُ بِتَكْبِيرِهِمَا. وَكَبَّرَ مُحَمَّدُ بْنُ عَلِيٍّ خَلْفَ النَّافِلَةِ.\n\n٩٦٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، عَنْ مُسْلِمٍ البَطِينِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"مَا العَمَلُ فِي أَيَّامِ العَشْرِ أَفْضَلَ مِنَ العَمَلِ فِي هَذِهِ\". قَالُوا: وَلَا الجِهَادُ قَالَ: \"وَلَا الجِهَادُ، إِلاَّ رَجُلٌ خَرَجَ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَىْءٍ\". [فتح: ٢/ ٤٥٧]\nوَقَالَ ابن عَبَّاسٍ: وَاذْكُرُوا اللهَ فِي أَيَّامٍ مَعْلُومَاتٍ: أَيَّامُ العَشْرِ، وَالأَيَّامُ المَعْدُودَاتُ: أَيَّامُ التَّشْرِيقِ.\nكذا في كثير من نسخ البخاري: (معلومات).\nوالتلاوة: ﴿مَعْدُودَاتٍ﴾.\nوقد رواه عبد بن حميد في \"تفسيره\" عن قبيصة عن سفيان عن ابن جريج عن عروة بن دينار قَالَ: سمعت ابن عباس يقول: واذكروا الله في أيام معدودات الله أكبر. اذكروا الله في أيام معدودات، الله أكبر. ثم ذكر تفسيرها كما سلف.\nثم قَالَ البخاري: وَكَانَ ابن عُمَرَ وَأَبُو هُرَيْرَةَ يَخْرُجَانِ إِلَى السُّوقِ فِي أَيَّامِ العَشْرِ يُكَبِّرَانِ، وَيُكَبِّرُ النَّاسُ بِتَكْبِيرِهِمَا.\nقلت: أخرجه الشافعي عن إبراهيم بن محمد، أخبرني عبيد الله، عن نافع عن ابن عمر أنه كان يغدو إلى المصلى يوم الفطر إذا طلعت الشمس فيكبر حَتَّى يأتي المصلى يوم العيد ثم يكبر بالمصلى، حَتَّى إذا جلس","vol":"8","page":110},{"text":"الإمام ترك التكبير. وزاد في \"المصنف\": ويرفع صوته حَتَّى يبلغ الإمام (^١).\nقَالَ البيهقي: ورواه عبد الله بن عمر، عن نافع، عن ابن عمر مرفوعًا إلى النبي - ﷺ - في رفع الصوت بالتهليل والتكبير حَتَّى يأتي المصلى.\nوروي في ذلك عن عليٍّ وغيره من الصحابة (^٢).\nثم قال البخاري: وَكَبَّرَ مُحَمَّدُ بْنُ عَلِيٍّ خَلْفَ النَّافِلَةِ. محمد هذا هو أبو جعفر. قَالَ البيهقي: وكان أبو جعفر محمد بن علي يكبر بمنى أيام التشريق خلف النوافل (^٣). قال ابن التين: ولم يتابعه عليه أحد.\nثم ساق البخاري حديث ابن عباس عن النبي - ﷺ - قَالَ: \"مَا العَمَلُ فِي أَيَّامِ أَفْضَلَ منها فِي هذِه\" .. الحديث.\nوهو من أفراده، وأخرجه أبو داود وابن ماجه والترمذي، وقال: حسن صحيح غريب. وفي الباب عن ابن عمر وأبي هريرة وعبد الله ابن عمرو وجابر (^٤).\nوسليمان المذكور في إسناده هو الأعمش، وما ذكره من تفسير ابن عباس: (المعلومات) (والمعدودات)، وهي ثلاثة بعد النحر، هو قول\n_________\n(^١) \"مصنف ابن أبي شيبة\" ١/ ٤٨٧ (٥٦١٨) كتاب: الصلوات، باب: في التكبير إذا خرج إلى العيد.\n(^٢) \"سنن الكبرى\" ٣/ ٢٧٩ كتاب: صلاة العيدين، باب: التكبير ليلة الفطر ويوم الفطر وإذا غدا إلى صلاة العيدين.\n(^٣) \"السنن الكبرى\" ٣/ ٣١٦ كتاب: صلاة العيدين، باب: سنة التكبير للرجال والنساء والمقيمين والمسافرين.\n(^٤) \"سنن أبي داود\" (٢٤٣٨) كتاب: الصيام، باب: في صوم العشر.\nو\"سنن الترمذي\" (٧٥٧) كتاب: الصوم، باب: ما جاء في العمل في أيام العشر.\nو\"سنن ابن ماجه\" (١٧٢٧).","vol":"8","page":111},{"text":"النخعي والشافعي وعطاء ومجاهد وإبراهيم والضحاك، وهو قول أهل الكوفة (^١).\nقَالَ النحاس: لا أعلم فيه اختلافًا. وحكاه الكرخي عن أبي حنيفة، وهو قول الحسن وقتادة. وروي عن عليٍّ وابن عمر أن المعلومات هي ثلاثة أيام: النحر ويومان بعده، والمعدودات أيام التشريق (^٢)، وهذا قول صاحبيه، وبه قَالَ مالك، سميت معدودات لقلتهن، ومعلومات لحرص الناس على علمها لأجل فعل المناسك في الحج، ولأنها معلومة للذبح فيتوخى المساكين القصد فيها فيعطون.\nقَالَ الطحاوي: وإليه أذهب للآية، وهي أيام النحر، وعامة العلماء في المعدودات يقول بقول ابن عباس. وقيل: سميت معدودات؛ لأنه إذا زيد عليها في البقاء كان حصرًا لقوله - ﷺ -: \"لا يبقين مهاجر بمكة بعد قضاء نسكه فوق ثلاث\" (^٣) وقيل: معناه محصنات أُمروا بالتكبير فيها أدبار الصلوات وعند رمي الجمار. قال أبو عبيد: سميت أيام التشريق؛ لأن التشريق صلاة العيد؛ لأن وقتها من حين الشروق، ومنه حديث: \"من ذبح قبل التشريق أعاد\" فسميت الأيام كلها أيام التشريق؛ وقبل: لأن لحوم الأضاحي تشرق للشمس فيها. وقيل: تفرد. وقيل: لقولهم: أَشْرِقْ ثبيرُ كيما نُغِير. وأنكر مالك أن يقال: الأم التشريق، وقال: يقول الله: ﴿فِي أَيَّامٍ مَعْدُودَاتٍ﴾ و﴿مَعْلُومَاتٌ﴾.\n_________\n(^١) رواها الطبري في \"تفسيره\" ٢/ ٣١٥ (٣٨٩٦، ٣٩٠٣، ٣٩١١).\nوذكرها ابن المنذر في \"الأوسط\" ٤/ ٢٩٧ - ٢٩٨.\n(^٢) ذكرهما ابن المنذر في \"الأوسط\" ٤/ ٢٩٧ - ٢٩٨.\n(^٣) سيأتي برقم (٣٩٣٣) كتاب: مناقب الأنصار، باب: إقامة المهاجر بمكة بعد قضاء نسكه. بلفظ \"ثلاث للمهاجر\".","vol":"8","page":112},{"text":"والعمل في أيام التشريق هو التكبير المسنون، وهو أفضل من صلاة النافلة كما قَالَ المهلب؛ لأنه لو كان هذا الكلام خطأ على الصلاة والصيام في هذِه الأيام يعارض قول: \"أيام أكل وشرب\" (^١).\nوقد نهي عن صيام هذِه الأيام، وهو دال على تفريغها للأكل والشرب واللذة، فلم يبق تعارض إذا عني بالعمل التكبير، وهو الذي ذكره على تأويل قوله: \"أفضل منها في هذه الأيام\" أن المراد بهذا الضمير أيام التشريق. والمراد أيام العشر. كما ورد مصرحًا به في الترمذي من حديث ابن عباس أيضًا: \"ما من أيام العمل الصالح فيهن أحبُّ إلى الله من هذِه الأيام العشر\" قالوا: يا رسول الله، ولا الجهاد؟ الحديث. ورواه أبو داود وابن ماجه أيضًا (^٢)، وفي روايتهما: يعني: العشر. أوردوه في الصيام، فعلى هذا لا مناسبة في الحديث للترجمة والمبوب عليه قول ابن عباس، نعم يوم العيد معلوم كما ذكره ابن عباس.\nقوله: (\"وَلَا الجِهَادُ\") أي: ليس مطلق الجهاد كله بموجب، بل الموجب ما ذكر من المخاطرة بالنفس والمال ففضله لا يحاط به.\nقَالَ الداودي: ولم يرد هنا أن هذِه الأيام خير من يوم الجمعة لأنه قد يكون فيها يوم جمعة، وفيه نظرٌ؛ لأنه إذا كان فيها زاد الفضل.\nومعنى: \"يخاطر بنفسه\": يكافح العدو بنفسه وسلاحه وجواده فيسلم من القتل أو لا يسلم منه، فهذِه المخاطرة، وهذا العمل أفضل منه في هذِه الأيام وغيرها مع أن هذا العمل لا يمتنع صاحبه من إتيان التكبير والإعلان به.\n_________\n(^١) سلف برقم (٩٥٥).\n(^٢) سبق تخريجه. وأصله حديث الباب.","vol":"8","page":113},{"text":"وقوله: (\"فلَمْ يَرْجِعْ بِشَيءٍ\") يحتمل أن لا يرجع بشيءٍ من ماله ويرجع هو، ويحتمل أن لا يرجع هو ولا ماله فيرزقه الله الشهادة، وقد وعد عليها الجنة.\nوأما خروج ابن عمر وأبي هريرة إلى السوق وتكبير الناس بتكبيرهما، فقد قالت طائفة به.\nقَالَ أبو جعفر الحنفي: كان مشايخنا يرون التكبير في الأسواق في أيام العشر، والفقهاء لا يرون ذلك كما نقله عنهم ابن بطال، وإنما التكبير عندهم من وقت رمي الجمار؛ لأن الناس فيه تبع لأهل مني (^١)، والمختار عندنا أنه يكبر من صبح مني ويختم بعصر آخر (أيام) (^٢) التشريق، خلف كل صلاة مفعولة في هذِه الأيام قضاء، وأداء، فرض عين، أو كفاية، أو سنة (^٣)، ويستحب عندنا التكبير في الأيام المعلومات إذا رأى شيئًا من بهيمة الأنعام.\nوفي فعل ابن عمر وأبي هريرة هذا خروج العلماء إلى السوق يذكرون الناس في الأوقات التي يصلح الذكر فيها، وأما تكبير أبي جعفر خلف النافلة فهو قول الشافعي (^٤).\nقَالَ البيهقي: روينا عن النبي - ﷺ - أنه قَالَ: \"أيام التشريق أيام أكل وشرب وذكر الله\" (^٥) وسائر الفقهاء كما قَالَ ابن بطال: لا يرون\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٦٣.\n(^٢) من (ج).\n(^٣) فيه ثلاثة أقوال انظر: \"البيان\" ٢/ ٦٥٤ - ٦٥٩، \"العزيز\" ٢/ ٣٦٥ - ٣٦٧.\n(^٤) انظر: \"المجموع\" ٥/ ٤٢.\n(^٥) \"السنن الكبرى\" ٣/ ٣١٢ كتاب: صلاة العيدين، باب: من قال: يكبر في الأضحى خلف صلاة الظهر من يوم النحر.","vol":"8","page":114},{"text":"التكبير إلا خلف الفريضة (^١).\nوقال ابن التين: لم يتابعه أحد عليه؛ لأن في تخصيص الخمس بذلك تعظيمًا لها. قَالَ: ولأنه ذكر واجب فوجب أن يختص بالواجب، وهو المشهور من مذهب مالك (^٢). أعني: تخصيصه بالفرائض.\nقَالَ ابن المنذر: التكبير في المكتوبة في الجماعة مذهب ابن مسعود، وكان ابن عمر إذا صلى وحده لا يكبر، وبه قَالَ أبو حنيفة والثوري، وهو المشهور عن أحمد. وقال صاحباه ومالك والشافعي والأوزاعي: يكبر المنفرد (^٣). والصحيح من مذهب أبي حنيفة أن التكبير واجب (^٤). وفي \"فتاوى قاضي خان\" و\"التجريد\" أنه سنَّةٌ.\nقَالَ أبو محمد بن حزم (^٥): التكبير دبر كل صلاة وفي الأضحى وأيام التشريق ويوم عرفة حسن كله؛ لأن التكبير فعل خير، وليس ها هنا أثر عن رسول الله - ﷺ - بتخصيص الأيام المذكورة دون غيرها، روينا عن الزهري وأبي وائل وأبي يوسف استحباب التكبير غداة عرفة إلى آخر أيام التشريق عند العصر، وكان ابن مسعود يكبر في صلاة الصبح يوم عرفة إلى صلاة العصر يوم النحر (^٦)، وعن ابن عمر: من يوم النحر إلى صلاة الصبح آخر أيام التشريق (^٧).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٦٣.\n(^٢) \"المدونة\" ١/ ١٥٧ وله رواية أخرى أنه يكبر بعد النافلة \"الذخيرة\" ٢/ ٤٢٦.\n(^٣) \"الأوسط\" ٤/ ٣٠٥ - ٣٠٦.\n(^٤) انظر: \"الفتاوى التاتارخانية\" ٢/ ١٠٤.\n(^٥) \"المحلي\" ٥/ ٨٩.\n(^٦) رواه ابن أبي شيبة ١/ ٤٨٨ (٥٦٣٢) كتاب: الصلوات، باب: التكبير من أي يوم هو إلى أي ساعة.\n(^٧) السابق ١/ ٤٨٨ (٥٦٣٩).","vol":"8","page":115},{"text":"<span data-type='title' id=toc-833>١٢ - باب التَّكْبِيرِ أَيَّامَ مِنًى وَإِذَا غَدَا إِلَى عَرَفَةَ</span>\nوَكَانَ عُمَرُ ﵁ يُكَبِّرُ فِي قُبَّتِهِ بِمِنًى فَيَسْمَعُهُ أَهْلُ المَسْجِدِ، فَيُكَبِّرُونَ وَيُكَبِّرُ أَهْلُ الأَسْوَاقِ، حَتَّى تَرْتَجَّ مِنًى تَكْبِيرًا. وَكَانَ ابْنُ عُمَرَ يُكَبِّرُ بِمِنًى تِلْكَ الأَيَّامَ وَخَلْفَ الصَّلَوَاتِ، وَعَلَى فِرَاشِهِ وَفِي فُسْطَاطِهِ، وَمَجْلِسِهِ وَمَمْشَاهُ تِلْكَ الأَيَّامَ جَمِيعًا. وَكَانَتْ مَيْمُونَةُ تُكَبِّرُ يَوْمَ النَّحْرِ. وَكُنَّ النِّسَاءُ يُكَبِّرْنَ خَلْفَ أَبَانَ بْنِ عُثْمَانَ وَعُمَرَ بْنِ عَبْدِ العَزِيزَ لَيَالِيَ التَّشْرِيقِ مَعَ الرِّجَالِ فِي المَسْجِدِ.\n\n٩٧٠ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي بَكْرٍ الثَّقَفِيُّ قَالَ: سَأَلْتُ أَنَسًا وَنَحْنُ غَادِيَانِ مِنْ مِنًى إِلَى عَرَفَاتٍ عَنِ التَّلْبِيَةِ كَيْفَ كُنْتُمْ تَصْنَعُونَ مَعَ النَّبِيِّ - ﷺ -؟ قَالَ: كَانَ يُلَبِّي المُلَبِّي لَا يُنْكَرُ عَلَيْهِ، وَيُكَبِّرُ المُكَبِّرُ فَلَا يُنْكَرُ عَلَيْهِ. [١٦٥٩ - مسلم: ١٢٨٥ - فتح: ٢/ ٤٦١]\n\n٩٧١ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبِي، عَنْ عَاصِمٍ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: كُنَّا نُؤْمَرُ أَنْ نَخْرُجَ يَوْمَ العِيدِ، حَتَّى نُخْرِجَ البِكْرَ مِنْ خِدْرِهَا، حَتَّى نُخْرِجَ الحُيَّضَ فَيَكُنَّ خَلْفَ النَّاسِ، فَيُكَبِّرْنَ بِتَكْبِيرِهِمْ، وَيَدْعُونَ بِدُعَائِهِمْ يَرْجُونَ بَرَكَةَ ذَلِكَ اليَوْمِ وَطُهْرَتَهُ. [انظر: ٣٢٤ - مسلم: ٨٩٠ - فتح: ٢/ ٤٦١]\n(وَكَانَ عُمَرُ ﵁ يُكَبِّرُ فِي قُبَّتِهِ بِمِنًى فَيَسْمَعُهُ أَهْلُ المَسْجِدِ، فَيُكَبِّرُونَ وَيُكَبِّرُ أَهْلُ الأَسْوَاقِ، حَتَّى تَرْتَجَّ مِنًى تَكْبِيرًا).\nوهذا رواه البيهقي من حديث عطاء عن عبد الله بن عمر أن عمر كان يكبر، وفيه: ليسمعه أهل السوق فيكبرون (^١).\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣١٢ صلاة العيدين، باب: من قال: يكبر في الأضحى.","vol":"8","page":116},{"text":"ومعنى: (ترتج مني): تتحرك وتضطرب، فهو شبه الزلزلة، وهو مجاز. والمعنى: يرتج الحاضرون بهم. وهذا عبارة عن كثرة المكبرين ورفع أصواتهم.\nذكر هذا في \"الموطأ\" عن عمر فقال: خرج عمر الغد من يوم النحر حين ارتفع النهار شيئًا فكبَّر وكبَّر الناس معه، ثم خرج الثانية بعد ارتفاع النهار فكبَّر وكبَّر الناس معه بتكبيره، ثم خرج حين زاغت الشمس فكبَّر وكبَّر الناس معه، حَتَّى بلغ البيت فتعرفت أن عمر خرج يرمي (^١). وهذا منه على وجه التذكير للناس على ذكره لما روي أنه - ﷺ - قَالَ: \"أيام مني أيام أكل وشرب وذكر الله\" (^٢) وخاف الغفلة على الناس عن ذكر الله تعالى، وقد قَالَ ابن حبيب: ينبغي لأهل مني أن يكبروا أوَّل النهار، وإذا ارتفع، ثم إذا زالت الشمس، ثم بالعشي. وكذا فعل عمر ﵁ (^٣).\nثم قَالَ البخاري: (وَكَانَ ابن عُمَرَ يُكَبِّرُ بِمِنًى تِلْكَ الأَيَّامَ وَخَلْفَ الصَّلَوَاتِ، وَعَلَى فِرَاشِهِ وَفِي فُسْطَاطِهِ، وَمَجْلِسِهِ وَمَمْشَاهُ\n_________\n(^١) \"الموطأ\" ١/ ٥٤١ (١٤٠٥) كتاب: المناسك، باب: باب: تكبير أيام التشريق.\n(^٢) رواه ابن ماجه (١٧١٩) كتاب: الصيام، باب: ما جاء في النهي عن صيام أيام التشريق، وأحمد ٢/ ٢٢٩، ٢٨٧، ٥١٣، ٥٣٥، وأبو يعلى في \"مسنده\" ١٠/ ٣٢٠ (٥٩١٣)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٥، وابن حبان في \"صحيحه\" ٨/ ٣٦٦ - ٣٦٧ (٣٦٠١)، (٣٦٠٢) كتاب: الصوم، باب: صوم أيام التشريق، وصححه البوصيري في \"زوائد ابن ماجه\" (٥٨٣) على شرط الشيخين.\nوقال الألباني في \"صحيح ابن ماجه\": حسن صحيح.\nورواه مسلم. من حديث نبيشة الهذلي بلفظ: \"أيام التشريق أيام أكل وشرب وذكر لله\". (١١٤١).\n(^٣) سبق تخريجه.","vol":"8","page":117},{"text":"تِلْكَ الأَيَّامَ جَمِيعًا) وهذا أيضًا ذكره البيهقي فقال: ويذكر عن ابن عمر. إلى آخره (^١).\nوالفسطاط: بيت من شعر، فيه ثلاث لغات حكاها في \"الصحاح\": فسطاط، وفستاط، وفساط. قَالَ: وكسر الفاء لغة فيهن (^٢)، وهو عند ابن فارس: ضرب من الأبنية (^٣).\nثم قَالَ البخاري: (وَكَانَتْ مَيْمُونَةُ تُكَبِّرُ يَوْمَ النَّحْرِ) وهذا أيضًا ذكره البيهقي أيضًا هكذا، وذكر أيضًا قوله في البخاري: (وَكُنِّ النِّسَاءُ يُكَبِّرْنَ خَلْفَ أَبَانَ بْنِ عُثْمَانَ وَعُمَرَ بْنِ عَبْدِ العَزِيزَ لَيَالِيَ التَّشْرِيقِ مَعَ الرِّجَالِ فِي المَسْجِدِ)\nقَالَ البيهقي: وكان الشعبي وإبراهيم النخعي يقولان هذا القول (^٤).\nثم ساق البخاري حديثين:\nأحد هما:\nحديث محمد بن أبي بكر الثقفي (^٥) قَالَ: سَألْتُ أَنَسًا وَنَحْنُ غَادِيَانِ مِنْ مِنًى إلى عَرَفَاتٍ عَنِ التَّلْبِيَةِ .. الحديث.\nويأتي في الحج إن شاء الله تعالى أيضًا (^٦).\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣١٢ كتاب: صلاة العيدين، باب: من قال: يكبر في الأضحى.\n(^٢) \"الصحاح\" ٣/ ١١٥٠.\n(^٣) \"المجمل\" ٢/ ٧٢٠.\n(^٤) \"السنن الكبرى\" ٣/ ٣١٦ كتاب: صلاة العيدبن، باب: سنة التكبير للرجال والنساء.\n(^٥) ورد بهامش الأصل ما نصه: شيخه في حديث محمد بن أبي بكر الثقفي هذا أبو نعيم، وهناك عبد الله بن يوسف كلاهما عن مالك.\n(^٦) سيأتي برقم (١٦٥٩) باب: التلبية والتكبير إذا غدا من منى إلى عرفة.","vol":"8","page":118},{"text":"وأخرجه مسلم وأبو داود وابن ماجه أيضًا (^١).\nومحمد (خ. م. س. ق) هذا هو ابن أبي بكر بن عوف بن رباح حجازي، وهذا التكبير يحتمل أن يكون نوعًا من الذكر أدخله الملبي في خلال تلبيته من غير ترك التلبية؛ لأن المروي عن الشارع أنه لم يقطع التلبية حَتَّى رمى جمرة العقبة، وهو مذهب أبي حنيفة والشافعي.\nوقال مالك: يقطع إذا زالت الشمس. وقال مرة أخرى: إذا وقف.\nوقال أيضًا: إذا راح إلى مسجد عرفة. وهو قريب من قولهم: إذا زالت.\nالثاني: قَالَ البخاري:\nحَدَّثَنَا مُحَمَّدٌ، ثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: ثَنَا أَبِي، عَنْ عَاصِمٍ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: كُنَّا نُؤْمَرُ أَنْ نَخْرُجَ يَوْمَ العِيدِ .. الحديث.\nهكذا في البخاري: حَدَّثَنَا محمد، ثنا عمر بن حفص. قَالَ الجياني: هكذا رواه أبو ذر. وكذلك خرجه أبو مسعود الدمشقي في كتابه عن محمد عن عمر بن حفص فقال: وفي روايتنا عن أبي علي بن السكن وأبي أحمد وأبي زيد: ثنا عمر بن حفص. لم يذكروا محمدًا قبل عمر، ويشبه أن يكون محمد بن يحيى الذهلي، وإليه أشار الحاكم في هذا الموضع (^٢). وأما خلف والطرقي فذكرا أن البخاري رواه عن عمر بن حفص، لم يذكر محمدًا قبل عمر، وكذا ذكر أبو نعيم أن البخاري رواه عن عمر بن حفص. وذكر ابن عساكر أن عمر بن حفص هذا\n_________\n(^١) \"صحيح مسلم\" (١٢٨٥) كتاب: الحج، باب: التلبية والتكبير في الذهاب من منى إلى عرفات في يوم عرفة، وأبو داود (١٨١٦) كتاب: المناسك، باب: من يقطع التلبية -لكن حديث أبي داود عن ابن عمر عن أبيه- وابن ماجه (٣٠٠٨) كتاب: المناسك، باب: الغدو من منى إلى عرفات.\n(^٢) \"تقييد المهمل\" ٣/ ١٠٤٤.","vol":"8","page":119},{"text":"روى عنه البخاري ومسلم، ورويا عن رجلٍ عنه، وسلف هذا الحديث في باب: شهود الحائض للعيدين من كتاب الطهارة (^١). وترجم له في الباب: خروج الحيض إلى المصلى واعتزال الحيض المصلى كما ستعلمه (^٢).\nقولها: (كُنَّا نُؤْمَرُ). هو مرفوع كما سلف، وقد جاء ذلك صريحًا كما ستعلمه، وفيه دليل على تساوي النساء في ذلك بالرجال، وحمل على الندب، بدليل الأمر للحيض بالخروج. والحيض بضم الحاء وفتح الياء المشددة جمع حائض. والخدر: السرير المضروب عليه القبة.\nوفي \"الصحاح\": الخدر: الستر. يقال: جارية مخدرة. إذا لزمت الخدر (^٣).\nقولها: (يَرْجُونَ بَرَكَةَ ذَلِكَ اليَوْمِ). هكذا شأن المؤمن يرجو عند العمل ولا يقطع ولا يدري ما يحدث له. قَالَ تعالى: ﴿وَقُلُوبُهُمْ وَجِلَةٌ﴾ [المؤمنون: ٦٠] أي: خائفة مشفقة.\nوقولها: (وَطُهْرَتَه). تعني: من الذنوب.\nوقولها: (فَيَكُنَّ خَلْفَ النَّاسِ). فيه تأخرهن عن الرجال. قَالَ المهلب: أيام منى هي أيام التشريق.\nوتأول العلماء فيها قوله تعالى: ﴿وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ﴾ [البقرة: ١٨٥] ومعنى التكبير في هذا: الفضل -والله أعلم- لأنه فضل الذبائح لله تعالى، وكانت الجاهلية تذبح لطواغيتها ونصبها، فجعل التكبير استشعارًا للذبح لله حَتَّى لا يذكر في أيام الذبح غيره، ومعنى ذكر التسمية على الذبح الاختصاص به، والإعلان بذكره؛ لتنسى\n_________\n(^١) سلف برقم (٣٢٤) كتاب: الحيض.\n(^٢) انظر: حديث (٩٧٤).\n(^٣) \"الصحاح\" ٢/ ٦٤٣.","vol":"8","page":120},{"text":"عبادة الجاهلية. واستحب العلماء التكبير أوَّل يوم العيد وليلته من طريق المصلى، وروي عن علي أنه كبَّر يوم الأضحى حَتَّى أتى الجبانة (^١).\nوعن أبي قتادة أنه كان يكبر يوم العيد حَتَّى يبلغ المصلى (^٢). وعن ابن عمر أنه كان يكبر في العيد حَتَّى يبلغ المصلى ويرفع صوته بالتكبير (^٣)، وهو قول مالك والأوزاعي (^٤). قَالَ مالك: ويكبر في المصلى إلى أن يخرج الإمام، فإذا خرج قطعه، ولا يكبر إذا رجع (^٥).\nوقال الشافعي: أحبُّ إظهار التكبير ليلة النحر، وإذا غدوا (إلى) (^٦) المصلى حَتَّى يخرج الإمام، ولا يستحب عندنا ليلة الفطر عقب الصلوات في الأصح (^٧).\nوقال أبو حنيفة: يكبر يوم الأضحى يخرج في ذهابه ولا يكبر يوم الفطر. وذكر الطحاوي عن سفينة مولى ابن عباس قَالَ: كنت أقود ابن عباس إلى المصلى فيسمع الناس يكبرون، فيقول: ما شأن الناس؟ أكبَّر الإمام؟ فأقول: لا. فيقول: مجانين الناس. فأنكر التكبير في طريق المصلى، وهذا يدل على أن التكبير عنده الذي يكبر الإمام مما يصلح أن يكبر الناس معه (^٨).\n_________\n(^١) رواه الدارقطني في \"سننه\" ٢/ ٤٤ كتاب: العيدين، وابن المنذر في \"الأوسط\" ٤/ ٢٥٠.\n(^٢) رواه ابن أبي شيبة ١/ ٤٨٧ (٥٦١٩) كتاب: الصلوات، باب: في التكبير إذا خرج إلى العيد.\n(^٣) السابق ١/ ٤٨٧ (٥٦١٨).\n(^٤) \"المدونة\" ١/ ١٥٤.\n(^٥) السابق ١/ ١٥٤.\n(^٦) في الأصل: إذا.\n(^٧) انظر: \"المجموع\" ٥/ ٤٨.\n(^٨) \"مشكل الآثار\" كما في \" تحفة الأخيار\" ٢/ ٤٣١ (١١٠١) كتاب: صلاة العيدين، باب: بيان مشكل ما روي عن رسول الله من إظهار التكبير.","vol":"8","page":121},{"text":"قَالَ ابن بطال: ولم أجد أحدًا من الفقهاء ممن يقول بقول ابن عباس (^١).\nقَالَ الطحاوي: ومن كبَّر يوم الفطر تأول فيه قوله تعالى: ﴿وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ﴾ [البقرة: ١٨٥] وتأول ذلك زيد بن أسلم، قَالَ: ويحتمل ذلك تعظيم الله تعالى بالأفعال والأقوال لقوله تعالى: ﴿وَكَبِّرْهُ تَكْبِيرًا﴾ (^٢) [الإسراء: ١١١] قَالَ: والقياس أن يكبر في العيدين جميعًا، فإن صلاة العيدين لا يختلفان في التكبير فيهما والخطبة بعدهما وسائر سننهما، كذلك التكبير في الخروج إليهما.\nوقال ابن أبي عمر: إن السُّنَّة عند أصحاب أبي حنيفة جميعًا في الفطر أن يكبر في الطريق إلى المصلى ولم يعرفوا قول أبي حنيفة.\nوفي حديث أم عطية خروج النساء إلى المصلى كما ترجم، وقد فسرت أم عطية إخراج الحيَّض، فقالت ليشهدن الخير ودعوة المؤمنين؛ رجاء بركة اليوم وطهرته، ورغبت في دعاء المسلمين في الجماعات؛ لأن البروز إلى الله تعالى لا يكون إلا عن نية وقصد، فيرجى بركة القصد إلى الله تعالى والبروز إليه، والجماعة لا تخلو من فاضل من الناس، ودعاؤهم مشترك.\nوفي حديث أم عطية حجة لمالك والشافعي في قولهما أن النساء يلزمهن التكبير عقب الصلوات أيام التشريق (^٣)، وأبو حنيفة لا يرى عليهن تكبيرًا، وخالفه صاحباه فقالا به. وقد ذكر البخاري عن ميمونة أم المؤمنين أنها كانت تكبر يوم النحر، وأن النساء كن يكبرن خلف\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٦٥.\n(^٢) \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٢/ ٤٣٢.\n(^٣) \"المدونة\" ١/ ١٥٧.","vol":"8","page":122},{"text":"أبان بن عثمان وعمر بن عبد العزيز كما سلف، وهذا أمر مستفيض، وإنما أمر الحيض باعتزال المصلى خشية الاختلاف أن تكون طائفة تصلي وطائفة بينهم لا تصلي، وخشية ما يحدث للحائض من خروج الدم الذي لا يؤمن ذلك منها فتؤذي من جاورها وينجس موضع الصلاة.\nفروع: من مذهب مالك ﵀: من غدا قبل طلوع الشمس، فعن مالك قولان: لا يكبر حَتَّى تطلع الشمس، يكبر بعد صلاة الصبح، وقيل: من خرج مسفرًا يكبر (^١).\nوقال ابن حبيب: من اغتدى للعيدين لا يكبر حَتَّى يسفر (^٢).\nولا يختلف قول مالك أن ابتداء التكبير من ظهر يوم النحر. وفي انتهائه أقوال: أشهرها: عقب الصبح.\nوقال ابن المنذر عنه: إلى العصر من آخر أيام التشريق قال: وهو قول الشافعي (^٣)، وقال سحنون: بعض أصحابنا يرون أن يكبر بعد الظهر من آخر أيام التشريق، ونقل ذلك عن الشافعي.\nوقال أبو حنيفة: أوَّله صلاة الفجر من يوم عرفة إلى صلاة العصر من يوم النحر. وقال صاحباه: من وقت الفجر من يوم عرفة إلى صلاة العصر من آخر أيام التشريق كالمختار عندنا (^٤).\nوقال الشافعي مرة: من المغرب ليلة النحر (^٥). ووافق مالكًا في آخره\n_________\n(^١) السابق ١/ ١٥٤.\n(^٢) \"النوادر والزيادات\" ١/ ٥٠٠.\n(^٣) \"الأوسط\" ٤/ ٣٠٢ بلفظ: إلى صلاة الصبح من آخر أيام التشريق، وقال ابن المنذر: هذا قول مالك والشافعي.\n(^٤) \"الأصل\" ١/ ٣٨٤ - ٣٨٥، \"مختصر اختلاف العلماء\" ١/ ٣٢٢.\n(^٥) \"الأم\" ١/ ٢١٣.","vol":"8","page":123},{"text":"فيكبر على قوله عقب ثماني عشرة صلاة (^١). دليله المشهور: أن الله تعالى خاطب بالتكبير أهل مني فقال: ﴿وَيَذْكُرُوا اسْمَ اللهِ﴾ وقال: ﴿وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ﴾ [البقرة: ٢٠٣].\nوقد ثبت -كما قَالَ ابن التين- أن أوَّل التكبير هو عند الفجر بعد رمي جمرة العقبة، وأوَّل صلاة تلي ذلك الظهر إلى صلاة الصبح من آخر آيام التشريق، وهذِه مدة صلاة الناس بمنى، وصلاة الظهر آخر أيام التشريق، لما يصلي بهم، وإنما يرمي الحاج ثم ينفر فيصلي بالمحصب أو حيث أدركته الصلاة من طريقه، وروي ذلك عن ابن عمر وغيره من الصحابة، ووجه ما حكاه سحنون أن الناس وقت الظهر بمنى؛ لأن الرمي بعد الزوال.\nفرع:\nصفة التكبير كما قَالَ مالك في \"المدونة\": الله أكبر. ثلاثًا. وقال أيضًا: ليس في ذلك حدٌّ، إن شاء كبَّر ثلاثًا، أو أربعًا، أو خمسًا (^٢).\nوقال في \"المختصر\": الله أكبر -مرتين- لا إله إلا الله، والله أكبر الله أكبر، ولله الحمد. وإن اقتصر على ثلاث تكبيرات أجزأه، والأول أفضل؛ لأنه يجمع تهليلًا وتحميدًا، وهو كالتكبير في الخطبة؛ ولذلك كان الجميع واسعًا، وروي بلفظ آخر، وعن عطاء أنه كان يكبر أيام التشريق: الله أكبر كبيرًا -مرتين- الله أكبر على ما هدانا.\nفرع:\nفي التكبير في غير عقب الصلاة أيام مني قَالَ مالك: رأيت الناس\n_________\n(^١) \"المدونة\" ١/ ١٥٧، \"الأم\" ١/ ٢١٣.\n(^٢) \"المدونة\" ١/ ١٥٧.","vol":"8","page":124},{"text":"يفعلونه، وأما من أدركتهم وأقتدي بهم فلم يكونوا يكبرون إلا دبر الصلوات (^١).\nوقال مرة: لا بأس بتكبير أهل الآفاق في أيام مني في غير الصلاة.\nوقال ابن حبيب: يكبر أهل الآفاق دبر الصلوات. وفي خلال ذلك، ولا يجهرون. وأهل مني لا يجهرون به (^٢).\nفرع:\nفي تكبير النساء قولان، عن مالك: يكبرن كالمسافرين (^٣)، ووجهه ما سلف في البخاري.\nفرع:\nقَالَ في \"المدونة\": إذا خرج الإمام قطع (^٤). وعن سحنون في تأويله (خلف) فقال مرة: إذا كبَّر للصلاة. وقال مرة: إذا أخذ في الخطبة.\nقَالَ مالك: ويكبر الناس إذا كبر الإمام على المنبر (^٥). وقال المغيرة: يمسكون إذا كبر.\nوجه الأول: ما رواه سفينة عن مولاه ابن عباس أنه سمع الناس يكبرون والإمام يخطب فقال له ابن عباس: ما لهم كبَّروا، أكبر الإمام؟ قلتُ: لا. قال: مجانين الناس (^٦).\n_________\n(^١) \"المدونة\" ١/ ١٥٧.\n(^٢) \"النوادر والزيادات\" ١/ ٥٠٦.\n(^٣) \"المدونة\" ١/ ١٥٧.\n(^٤) السابق ١/ ١٥٤.\n(^٥) \"النوادر والزيادات\" ١/ ٥٠٥.\n(^٦) رواه ابن أبي شيبة ١/ ٤٨٨ (٥٦٢٩) باب: في التكبير إذا خرج إلى العيد.","vol":"8","page":125},{"text":"وقد سلف، فدل ذلك على أن لهم أن يكبروا إذا كبَّر. وعن ابن عمر أنه كان يكبر مع الإمام إذا كبَّر. واحتج المغيرة بأن قَالَ: لأن شروع الإمام في الخطبة يقطع الكلام جملة، أصله في غير التكبير. وقول مالك أولى لما سلف.\nفرع:\nإذا ذكر صلاة في هذِه الأيام قولان في التكبير.","vol":"8","page":126},{"text":"<span data-type='title' id=toc-834>١٣ - باب الصَّلاةِ إِلَى الحرْبَةِ يَوْمَ العِيدِ</span>\n٩٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا عَبْدُ الوَهَّابِ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ - ﷺ - كَانَ تُرْكَزُ الحَرْبَةُ قُدَّامَهُ يَوْمَ الفِطْرِ وَالنَّحْرِ ثُمَّ يُصَلِّي. [انظر: ٤٩٤ - مسلم: ٥٠١ - فتح: ٢/ ٤٦٣]\nذكر فيه حديث ابن عمر أَنَ النَّبِيَّ - ﷺ - كَانَ تُرْكَزُ الحَرْبَةُ قُدَّامَهُ يَوْمَ الفِطْرِ وَالنَّحْرِ ثُمَّ يُصَلِّي إليها.\nوترجم له أيضًا:","vol":"8","page":127},{"text":"<span data-type='title' id=toc-835>١٤ - باب حَمْلِ العَنَزَةِ أَوِ الحَرْبَةِ بَيْنَ يَدَيِ الإِمَامِ يَوْمَ العِيدِ</span>\n٩٧٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ قَالَ: حَدَّثَنَا الوَلِيدُ قَالَ: حَدَّثَنَا أَبُو عَمْرٍو قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَغْدُو إِلَى المُصَلَّى، وَالعَنَزَةُ بَيْنَ يَدَيْهِ، تُحْمَلُ وَتُنْصَبُ بِالمُصَلَّى بَيْنَ يَدَيْهِ فَيُصَلِّي إِلَيْهَا. [انظر: ٤٩٤ - مسلم: ٥٠١ - فتح: ٢/ ٤٦٣]\nوقال فيه ابن عمر أن النبيَّ - ﷺ - كان يَغْدُو إِلَى المُصَلَّى، وَالعَنَزَةُ بَيْنَ يَدَيْهِ. وقد سلف في الصلاة (^١). وحمل الحربة والعنزة بين يديه؛ ليكون له سترة في صلاته - ﷺ - إذا كان المصلى في الصحراء، ولم يكن فيها من البنيان ما يستتر به، ومن سنته - ﷺ - أن لا يصلي المصلي إلا إلى سترة إمامًا كان أو منفردًا. وأما صلاته - ﷺ - بمنى إلى غير جدار في حديث ابن عباس، فيؤخذ منه أنها ليست شرطًا بل سنة، وكان ذلك نادرًا منه، والذي واظب عليه طول دهره الصلاة إلى سترة، وقد سلف ذلك في باب سترة الإمام سترة من خلفه (^٢)، والعنزة سلف بيانها في الطهارة (^٣).\n_________\n(^١) سلف برقم (٤٩٤) باب: سترة الإمام سترة من خلفه.\n(^٢) انظر: التخريج السابق.\n(^٣) سلف برقم (١٨٧)، كتاب: الوضوء، باب: استعمال فضل وضوء الناس.","vol":"8","page":128},{"text":"<span data-type='title' id=toc-836>١٥ - باب خُرُوجِ النِّسَاءِ وَالحُيَّضِ إِلَى المُصَلَّى </span>(^١)\n٩٧٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ قَالَ: حَدَّثَنَا حَمَّادٌ عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: أُمِرْنَا أَنْ نُخْرِجَ العَوَاتِقَ وَذَوَاتِ الخُدُورِ. وَعَنْ أَيُّوبَ، عَنْ حَفْصَةَ بِنَحْوِهِ. وَزَادَ فِي حَدِيثِ حَفْصَةَ -قَالَ أَوْ قَالَتِ-: العَوَاتِقَ وَذَوَاتِ الخُدُورِ، وَيَعْتَزِلْنَ الحُيَّضُ المُصَلَّى. [انظر: ٣٢٤ - مسلم: ٨٩٠ - فتح: ٢/ ٤٦٣]\nذكر فيه حديث أم عطية السالف (^٢).\nوالعواتق: جمع عاتق، وهن الحديثات الإدراك.\nوقولها: (أَوْ قَالَتِ العَوَاتِقَ وَذَوَاتِ الخُدُورِ). شكت (^٣) أي اللفظين قالت، فإن كان هذا هو المحفوظ فمعناه: تخرج العواتق حَتَّى ذوات الخدور فكرر للتأكيد، وهن من العواتق، وهذا أشبه بظاهر الحديث كما قال ابن التين؛ لأنه قال: العواتق: ذات الخدور، فقد خص بالخروج ذوات الخدور، وليس الخدر إلا للطفل منهن، وأراه إنما عزم عليهن؛ لما أراد أن يأمرهن بالصدقة.\n_________\n(^١) ورد في هامش الأصل ما نصه: ثم بلغ في الثامن بعد الثمانين كتبه مؤلفه سامحه الله.\n(^٢) سلف برقم (٣٢٤) كتاب: الحيض، باب: شهود الحائض العيدين ودعوة المسلمين، ويعتزلن المصلى.\n(^٣) ورد في هامش الأصل ما نصه: الشاك حفصة.","vol":"8","page":129},{"text":"<span data-type='title' id=toc-837>١٦ - باب خُرُوجِ الصِّبْيَانِ إِلَى المُصَلَّى</span>\n٩٧٥ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ قَالَ: خَرَجْتُ مَعَ النَّبِيِّ - ﷺ - يَوْمَ فِطْرٍ أَوْ أَضْحَى، فَصَلَّى ثُمَّ خَطَبَ، ثُمَّ أَتَى النِّسَاءَ فَوَعَظَهُنَّ وَذَكَّرَهُنَّ، وَأَمَرَهُنَّ بِالصَّدَقَةِ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٢/ ٤٦٤]\nذكر فيه حديث ابن عباس: قَالَ: خَرَجْتُ مَعَ النَّبِيِّ - ﷺ - يَوْمَ فِطْرٍ أَوْ أَضْحَى .. الحديث.\nالشرح:\nخروج الصبيان إلى المصلى هو في المميز، ألا ترى ضبط ابن عباس للقصة.\nوفيه: شهودهم وشهود النساء العيد.\nوفيه أيضًا: الصلاة قبل الخطبة، وأمره النساء بالصدقة، ولم يذكر أنه أمر بها الرجال؛ لأن النساء أكثر أهل النار.\nوشيخ البخاري: عمرو بن عباس باهلي بصري، انفرد به عن الخمسة، مات في ذي الحجة سنة خمس وثلاثين ومائتين (^١).\n_________\n(^١) انظر: \"تهذيب الكمال\" ٢٢/ ٩٤ (٤٣٩٤).","vol":"8","page":130},{"text":"<span data-type='title' id=toc-838>١٧ - باب اسْتِقْبَالِ الإِمَامِ النَّاسَ فِي خُطْبَةِ العِيدِ</span>\nقَالَ أَبُو سَعِيدٍ: قَامَ النَّبِيُّ - ﷺ - مُقَابِلَ النَّاسِ.\n\n٩٧٦ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ طَلْحَةَ، عَنْ زُبَيْدٍ، عَنِ الشَّعْبِيِّ، عَنِ البَرَاءِ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يَوْمَ أَضْحًى إِلَى البَقِيعِ فَصَلَّى رَكْعَتَيْنِ، ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ وَقَالَ: \"إِنَّ أَوَّلَ نُسُكِنَا فِي يَوْمِنَا هَذَا أَنْ نَبْدَأَ بِالصَّلَاةِ، ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ ذَلِكَ فَقَدْ وَافَقَ سُنَّتَنَا، وَمَنْ ذَبَحَ قَبْلَ ذَلِكَ فَإِنَّمَا هُوَ شَيْءٌ عَجَّلَهُ لأَهْلِهِ، لَيْسَ مِنَ النُّسُكِ فِي شَيْءٍ\". فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي ذَبَحْتُ وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ مُسِنَّةٍ. قَالَ: \"اذْبَحْهَا، وَلَا تَفِي عَنْ أَحَدٍ بَعْدَكَ\". [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح: ٢/ ٤٦٥]\nوهذا سلف مسندًا (^١).\nوذكر فيه حديث البراء: خَرَجَ النَّبِيُّ - ﷺ - يَوْمَ الأَضْحى إِلَى البَقِيعِ .. الحديث.\nالشرح:\nالسنة استقبال الإمام الناس في خطبة العيد وغيرها؛ لأن كل من حضر الجمعة مأمور باستماعها، ولا يكون المستمع إلا مقبلًا بوجهه على المسموع منه؛ ليكون أوعى لموعظته.\n_________\n(^١) سيأتي برقم (٣٠٤) كتاب: الحيض، باب: ترك الحائض الصوم.","vol":"8","page":131},{"text":"<span data-type='title' id=toc-839>١٨ - باب العَلَمِ الَّذِي بِالمُصَلَّى</span>\n٩٧٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ قِيلَ لَهُ: أَشَهِدْتَ العِيدَ مَعَ النَّبِيِّ - ﷺ -؟ قَالَ: نَعَمْ، وَلَوْلَا مَكَانِي مِنَ الصِّغَرِ مَا شَهِدْتُهُ، حَتَّى أَتَى العَلَمَ الذِي عِنْدَ دَارِ كَثِيرِ بْنِ الصَّلْتِ فَصَلَّى ثُمَّ خَطَبَ، ثُمَّ أَتَى النِّسَاءَ وَمَعَهُ بِلَالٌ، فَوَعَظَهُنَّ وَذَكَّرَهُنَّ، وَأَمَرَهُنَّ بِالصَّدَقَةِ، فَرَأَيْتُهُنَّ يُهْوِينَ بِأَيْدِيهِنَّ يَقْذِفْنَهُ فِي ثَوْبِ بِلَالٍ، ثُمَّ انْطَلَقَ هُوَ وَبِلَالٌ إِلَى بَيْتِهِ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٢/ ٤٦٥]\nذكر فيه حديث ابن عباس: قِيلَ لَهُ: أَشَهِدْتَ العِيدَ مَعَ النَّبِيِّ - ﷺ -؟ .. الحديث.\nوقوله: (وَلَوْلَا مَكَانِي مِنَ الصِّغَرِ مَا شَهِدْتُهُ). فيه تقديم وتأخير واختصار. يقول: لولا مكاني من رسول الله - ﷺ - وقرابتي لم أشهده لصغري. وقيل: أراد ما شهدت. وفيه: مضي بلال إلى بيت رسول الله - ﷺ -.\nوقوله: (يُهْوِينَ) (^١). هو بضم الياء، يقال: أهوى الرجل بيده إلى الشيء ليتناوله ويأخذه. وإتيانه النساء ووعظهن فهو خاص به عند العلماء- كما قَالَ ابن بطال؛ لأنه أب لهن، وهم مجمعون أن الخطيب لا تلزمه خطبة أخرى للنساء، ولا يقطع خطبته ليتمها عند النساء.\nوفائدة هذا الحديث الرخصة في شهود الصبيان والنساء العيد (^٢).\n_________\n(^١) ورد في هامش الأصل ما نصه: حاشية: يهوين، رباعي، وثلاثي أيضًا.\n(^٢) \"شرح ابن بطال\" ٢/ ٥٦٨.","vol":"8","page":132},{"text":"<span data-type='title' id=toc-840>١٩ - باب مَوْعِظَةِ الإِمَامِ النِّسَاءَ يَوْمَ الْعِيدِ</span>\n٩٧٨ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ نَصْرٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: سَمِعْتُهُ يَقُولُ: قَامَ النَّبِيُّ - ﷺ - يَوْمَ الفِطْرِ، فَصَلَّى فَبَدَأَ بِالصَّلَاةِ ثُمَّ خَطَبَ، فَلَمَّا فَرَغَ نَزَلَ فَأَتَى النِّسَاءَ، فَذَكَّرَهُنَّ وَهْوَ يَتَوَكَّأُ عَلَى يَدِ بِلَالٍ، وَبِلَالٌ بَاسِطٌ ثَوْبَهُ، يُلْقِي فِيهِ النِّسَاءُ الصَّدَقَةَ. قُلْتُ لِعَطَاءٍ: زَكَاةَ يَوْمِ الفِطْرِ؟ قَالَ: لَا، وَلَكِنْ صَدَقَةً يَتَصَدَّقْنَ حِينَئِذٍ، تُلْقِى فَتَخَهَا وَيُلْقِينَ. قُلْتُ: أَتُرَى حَقًّا عَلَى الإِمَامِ ذَلِكَ وَيُذَكِّرُهُنَّ؟ قَالَ: إِنَّهُ لَحَقٌّ عَلَيْهِمْ، وَمَا لَهُمْ لَا يَفْعَلُونَهُ. [انظر: ٩٥٨ - مسلم: ٨٨٥ - فتح: ٢/ ٤٦٦]\n\n٩٧٩ - قَالَ ابْنُ جُرَيْجٍ: وَأَخْبَرَنِي الحَسَنُ بْنُ مُسْلِمٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: شَهِدْتُ الفِطْرَ مَعَ النَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ﵃ يُصَلُّونَهَا قَبْلَ الخُطْبَةِ، ثُمَّ يُخْطَبُ بَعْدُ، خَرَجَ النَّبِيُّ - ﷺ - كَأَنِّي أَنْظُرُ إِلَيْهِ حِينَ يُجْلِسُ بِيَدِهِ، ثُمَّ أَقْبَلَ يَشُقُّهُمْ حَتَّى جَاءَ النِّسَاءَ مَعَهُ بِلَالٌ فَقَالَ: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ﴾ الآيَةَ [الممتحنة:١٢] ثُمَّ قَالَ حِينَ فَرَغَ مِنْهَا \"آنْتُنَّ عَلَى ذَلِكَ؟ \". قَالَتِ امْرَأَةٌ وَاحِدَةٌ مِنْهُنَّ، لَمْ يُجِبْهُ غَيْرُهَا: نَعَمْ. لَا يَدْرِى حَسَنٌ مَنْ هِيَ. قَالَ: \"فَتَصَدَّقْنَ\". فَبَسَطَ بِلَالٌ ثَوْبَهُ ثُمَّ قَالَ هَلُمَّ لكن فِدَاءٌ أَبِي وَأُمِّي، فَيُلْقِينَ الفَتَخَ وَالخَوَاتِيمَ فِي ثَوْبِ بِلَالٍ. قَالَ عَبْدُ الرَّزَّاقِ: الفَتَخُ: الخَوَاتِيمُ العِظَامُ كَانَتْ فِي الجَاهِلِيَّةِ. [فتح: ٢/ ٤٦٧]\nذكر فيه حديث جابر: قَامَ النَّبِيُّ - ﷺ - يَوْمَ الفِطْرِ، فَصَلَّى فَبَدَأَ بِالصَّلَاةِ ثُمَّ خَطَبَ .. الحديث.\nوالفتخ -بالخاء المعجمة-: خواتيم بلا فصوص كأنها حلق، الواحدة: فتخة، كذا جزم به ابن بطال (^١).\nونقل ابن التين عن عبد الرزاق أنها الخوتيم العظام كانت في\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٦٩.","vol":"8","page":133},{"text":"الجاهلية، وهذا في البخاري في آخر الحديث.\nوالفتخ واحده الفتخة. محرك التاء (^١)، وهي حلقة من فضة ليس لها فص، وإن كان فيها فص فهي: خاتم. وإنما جعلته المرأة في أصابع رجليها.\nوقوله: (حين فرغ منها). يعني: من البيعة. وفيه أن قول المخاطب: نعم. يقوم مقام الخطاب، ثم جاوب عنه.\nوفيه: أن جواب الواحد عن الجماعة كاف.\nوفيه: الأمر بالصدقة وبسط الثوب لقبولها.\nوقوله: هلم هي كلمة دعوة إلى شيء، يريد الإتيان إلى الطعام، ثم كثرت، ويحتمل أن يكون معناها: هل لك في الطعام أَمٌّ؟ أي: قصد. يقال: هلم للواحد والاثنين والجماعة، بلفظ واحد.\n_________\n(^١) ورد في هامش الأصل ما نصه: وساكنة أيضًا، حكاها في \"القاموس\" وليست في \"صحاح الجوهري\".","vol":"8","page":134},{"text":"<span data-type='title' id=toc-841>٢٠ - باب إِذَا لَمْ يَكُنْ لَهَا جِلْبَاب فِي العِيدِ</span>\n٩٨٠ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ قَالَتْ: كُنَّا نَمْنَعُ جَوَارِيَنَا أَنْ يَخْرُجْنَ يَوْمَ العِيدِ، فَجَاءَتِ امْرَأَةٌ فَنَزَلَتْ قَصْرَ بَنِي خَلَفٍ، فَأَتَيْتُهَا، فَحَدَّثَتْ أَنَّ زَوْجَ أُخْتِهَا غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَىْ عَشْرَةَ غَزْوَةً، فَكَانَتْ أُخْتُهَا مَعَهُ فِي سِتِّ غَزَوَاتٍ. فَقَالَتْ فَكُنَّا نَقُومُ عَلَى المَرْضَى وَنُدَاوِي الكَلْمَى، فَقَالَتْ: يَا رَسُولَ اللهِ، عَلَى إِحْدَانَا بَأْسٌ إِذَا لَمْ يَكُنْ لَهَا جِلْبَابٌ أَنْ لَا تَخْرُجَ فَقَالَ: \"لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا، فَلْيَشْهَدْنَ الخَيْرَ وَدَعْوَةَ المُؤْمِنِينَ\". قَالَتْ حَفْصَةُ: فَلَمَّا قَدِمَتْ أُمُّ عَطِيَّةَ أَتَيْتُهَا، فَسَأَلْتُهَا: أَسَمِعْتِ فِي كَذَا وَكَذَا؟ قَالَتْ: نَعَمْ، بِأَبِي -وَقَلَّمَا ذَكَرَتِ النَّبِيَّ - ﷺ - إِلاَّ قَالَتْ: بِأَبِي- قَالَ: \"لِيَخْرُجِ العَوَاتِقُ ذَوَاتُ الخُدُورِ -أَوْ قَالَ: العَوَاتِقُ وَذَوَاتُ الخُدُورِ. شَكَّ أَيُّوبُ- وَالحُيَّضُ، وَيَعْتَزِلُ الحُيَّضُ المُصَلَّى، وَلْيَشْهَدْنَ الخَيْرَ وَدَعْوَةَ المُؤْمِنِينَ\". قَالَتْ: فَقُلْتُ لَهَا: آلْحُيَّضُ؟ قَالَتْ: نَعَمْ، أَلَيْسَ الحَائِضُ تَشْهَدُ عَرَفَاتٍ وَتَشْهَدُ كَذَا وَتَشْهَدُ كَذَا؟ [انظر: ٣٢٤ - مسلم: ٨٩٠ - فتح: ٢/ ٤٦٩]\nذكر فيه حديث حفصة: كُنَّا نَمْنَعُ جَوَارِيَنَا أَنْ يَخْرُجْنَ يَوْمَ العِيدِ .. الحديث.\nوقد سلف في الحيض (^١)، وشيخ البخاري فيه أبو معمر عبد الله ابن عمرو المقعد، مات سنة أربع وعشرين ومائتين (^٢)، وروى مسلم عن رجل عنه. وفي \"الصحيح\" أيضًا: أبو معمر إسماعيل ابن إبراهيم الهذلي نزيل بغداد، مات سنة ست وثلاثين ومائتين، رويا عنه (^٣).\n_________\n(^١) برقم (٣٢٤) باب: شهود الحائض العيدين ودعوة المسلمين ويعتزلن المصلى.\n(^٢) انظر: \"تهذيب الكمال\" ١٥/ ٣٥٣ (٣٤٤٩).\n(^٣) السابق ٣/ ١٩ (٤١٦).","vol":"8","page":135},{"text":"والحديث دال على تأكد خروج النساء إلى العيدين؛ لأنه إذا أمرت المرأة أن تلبس من لا جلباب لها، فمن لها جلباب أولى أن تخرج وتشهد دعوة المؤمنين رجاء بركة ذلك. وقَالَ الطحاوي: وأمره - ﷺ - الحيض أن يخرجن إلى العيد يحتمل أن يكون ذلك في أوَّل الإسلام والمسلمون قليل، فأريد التكثير بحضورهن إرهابًا للعدو، وأما اليوم فلا يحتاج إلى ذلك (^١)، وهذا كما قَالَ ابن بطال: يحتاج إلى معرفة تاريخ الوقت الذي أمر فيه الشارع النساء بذلك ونسخ أمره لهن بالخروج إلى العيدين، وهذا لا سبيل إليه، والحديث باق على عمومه لم ينسخه شيء ولا أحاله، والنسخ لا يثبت إلا باليقين، وأيضًا فإن النساء لسن ممن يُرهب بهن على العدو، وكذلك لا جهاد عليهن (^٢).\nوقول حفصة: (كنا نمنع جوارينا). كانوا يفعلون ذلك قبل أن يبلغهم عن الشارع ما بلَّغتهم أم عطية، ففيه قبول خبر الواحد، وفيه المواساة عند الضرورة.\nوقولها: (أليس الحائض تشهد عرفات، وتشهد كذا. وتشهد كذا؟) تريد: مزدلفة ورمي الجمار، غير أنها لا تقرب البيت.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ١/ ٣٨٨ بتصرف.\n(^٢) \"شرح ابن بطال\" ٢/ ٥٧٠.","vol":"8","page":136},{"text":"<span data-type='title' id=toc-842>٢١ - باب اعْتِزَالِ الحُيَّضِ المُصَلَّى</span>\n٩٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى قَالَ: حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدٍ قَالَ: قَالَتْ أُمُّ عَطِيَّةَ: أُمِرْنَا أَنْ نَخْرُجَ، فَنُخْرِجَ الحُيَّضَ وَالعَوَاتِقَ وَذَوَاتِ الخُدُورِ. قَالَ ابْنُ عَوْنٍ: أَوِ العَوَاتِقَ ذَوَاتِ الخُدُورِ، فَأَمَّا الحُيَّضُ فَيَشْهَدْنَ جَمَاعَةَ المُسْلِمِينَ وَدَعْوَتَهُمْ، وَيَعْتَزِلْنَ مُصَلاَّهُمْ. [انظر: ٣٢٤ - مسلم: ٨٩٠ - فتح: ٢/ ٤٧٠]\nذكر فيه حديث أم عطية: أُمِرْنَا أَنْ نَخْرُجَ، فَنُخْرِجَ الحُيَّضَ .. الحديث.\nوقد سلف (^١). وفيه ابن أبي عدي، واسمه محمد بن أبي عدي إبراهيم (^٢)، وابن عون، وهو عبد الله بن عون، ومحمد هو ابن سيرين.\n_________\n(^١) برقم (٣٢٤).\n(^٢) انظر: \"تهذيب الكمال\" ٢٤/ ٣٢١ (٥٠٢٩).","vol":"8","page":137},{"text":"<span data-type='title' id=toc-843>٢٢ - باب النَّحْرِ وَالذَّبْحِ بِالمُصَلَّى يَوْمَ النَّحْرِ</span>\n٩٨٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي كَثِيرُ بْنُ فَرْقَدٍ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَنْحَرُ أَوْ يَذْبَحُ بِالمُصَلَّى. [١٧١٠، ١٧١١، ٥٥٥١، ٥٥٥٢ - فتح: ٢/ ٤٧١]\nذكر فيه حديث ابن عمر أَنَّ النَّبِيَّ - ﷺ - كَانَ يَنْحَرُ أَوْ يَذْبَحُ بِالمُصَلَّى.\nالذبح بالمصلى بمعنيين:\nأحدهما: الإعلام بذبح الإمام ليترتب عليه ذبح الناس، ووقته سلف.\nوهو المشهور من قول مالك. وقال أبو حنيفة: من ذبح بعد الصلاة قبل الإمام أجزأه، دليلنا قوله: فأمر - ﷺ - من كان نحو قبله أن يعيد بنحو آخر، ولا تنحروا حَتَّى ينحر النبي - ﷺ -، وهذا المعنى يختص بالإمام.\nالثاني: أن الأضحية من القرب العامة، وإظهارها أفضل؛ لأن فيه إحياء لسنتها، وقد أمر ابن عمر نافعًا أن يذبح أضحيته بالمصلى، وكان مريضًا لم يشهد العيد، أخرجه في \"الموطأ\" (^١).\nوقال ابن حبيب: يستحب الإعلان بها؛ لكي تعرف ويعرف الجاهل سنتها، وكان ابن عمر إذا ابتاع أضحية يأمر غلامه بحملها في السوق يقول: هذِه أضحية ابن عمر. وهذا المعنى يستوي فيه الإمام وغيره.\nقَالَ الداودي: الأحاديث كلها: من ذبح قبل أن يصلي لم يجزه.\nوقال مالك: من ذبح قبل الإمام لم يجزه. ومن كان بحضرة الإمام ولم يظهر للإمام ذبح أضحيته، ففي كتاب محمد: إن ذبح رجلٌ قبله في وقت لو ذبح الإمام بالمصلى لكان هذا ذبح بعده لم يجز.\n_________\n(^١) \"الموطأ\" ص ٢٩٨.","vol":"8","page":138},{"text":"وقال أبو مصعب: إذا ترك الإمام الذبح بالمصلى فمن ذبح بعد ذلك فهو جائز. وقال ابن بطال: السنة -والله أعلم- الذبح في المصلى؛ لئلا يتقدم الإمام بالذبح. ولما كانت أفعال العيدين والجماعات إلى الإمام وجب أن يكون متقدمًا في ذلك والناس له تبع.\nولهذا قَالَ مالك: لا يذبح أحدٌ حَتَّى يذبح الإمام. وروي -مثل ذلك قول مالك- أثر انفرد به ابن جريج، وأكثر الآثار على مراعاة الصلاة فقط، وإنما قَالَ مالك ذلك ليكون للضعفاء وقت يقصدونه للصدقة ولا يجيئون حَتَّى يعم الناس الأفضال ويستوي بهم الحال، ويكفي الضعفاء بقية قوتهم، ولم يختلفوا أن من رمى الجمرة أنه قد حل له الحلق والذبح وإن لم يذبح الإمام إلا بعد ذلك؛ وكذلك عندهم من صلى يوم النحر أن المعنى المتعبد به الوقت لا الفعل، وقد أجمعوا أن الإمام لو لم يذبح يوم النحر أصلًا ودخل وقت الذبح أن الذبح حلال (^١).\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٧٠ - ٥٧١.","vol":"8","page":139},{"text":"<span data-type='title' id=toc-844>٢٣ - باب كَلَامِ الإِمَامِ وَالنَّاسِ فِي خُطْبَةِ العِيدِ، وَإِذَا سُئِلَ الإِمَامُ عَنْ شَيْءٍ وَهْوَ يَخْطُبُ</span>\n٩٨٣ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا أَبُو الأَحْوَصِ قَالَ: حَدَّثَنَا مَنْصُورُ بْنُ المُعْتَمِرِ، عَنِ الشَّعْبِيِّ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: خَطَبَنَا رَسُولُ اللهِ - ﷺ - يَوْمَ النَّحْرِ بَعْدَ الصَّلَاةِ فَقَالَ: \"مَنْ صَلَّى صَلَاتَنَا وَنَسَكَ نُسْكَنَا فَقَدْ أَصَابَ النُّسُكَ، وَمَنْ نَسَكَ قَبْلَ الصَّلَاةِ فَتِلْكَ شَاةُ لَحْمٍ\". فَقَامَ أَبُو بُرْدَةَ بْنُ نِيَارٍ فَقَالَ: يَا رَسُولَ اللهِ، وَاللهِ لَقَدْ نَسَكْتُ قَبْلَ أَنْ أَخْرُجَ إِلَى الصَّلَاةِ، وَعَرَفْتُ أَنَّ اليَوْمَ يَوْمُ أَكْلٍ وَشُرْبٍ فَتَعَجَّلْتُ وَأَكَلْتُ، وَأَطْعَمْتُ أَهْلِي وَجِيرَانِي. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"تِلْكَ شَاةُ لَحْمٍ\". قَالَ: فَإِنَّ عِنْدِي عَنَاقَ جَذَعَةٍ، هِيَ خَيْرٌ مِنْ شَاتَىْ لَحْمٍ، فَهَلْ تَجْزِي عَنِّي؟ قَالَ: \"نَعَمْ، وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ\". [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح: ٢/ ٤٧١]\n\n٩٨٤ - حَدَّثَنَا حَامِدُ بْنُ عُمَرَ، عَنْ حَمَّادِ بْنِ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، أَنَّ أَنَسَ بْنَ مَالِكٍ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - صَلَّى يَوْمَ النَّحْرِ، ثُمَّ خَطَبَ فَأَمَرَ مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ أَنْ يُعِيدَ ذَبْحَهُ، فَقَامَ رَجُلٌ مِنَ الأَنْصَارِ فَقَالَ: يَا رَسُولَ اللهِ، جِيرَانٌ لِي -إِمَّا قَالَ: [بِهِمْ] خَصَاصَةٌ، وَإِمَّا قَالَ: بِهِمْ فَقْرٌ- وَإِنِّي ذَبَحْتُ قَبْلَ الصَّلَاةِ، وَعِنْدِي عَنَاقٌ لِي أَحَبُّ إِلَيَّ مِنْ شَاتَيْ لَحْمٍ. فَرَخَّصَ لَهُ فِيهَا. [انظر: ٩٥٤ - مسلم: ١٩٦٢ - فتح: ٢/ ٤٧١]\n\n٩٨٥ - حَدَّثَنَا مُسْلِمٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الأَسْوَدِ، عَنْ جُنْدَبٍ قَالَ: صَلَّى النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ ثُمَّ خَطَبَ، ثُمَّ ذَبَحَ فَقَالَ: \"مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ أُخْرَى مَكَانَهَا، وَمَنْ لَمْ يَذْبَحْ فَلْيَذْبَحْ بِاسْمِ اللهِ\". [٥٥٠٠، ٥٥٦٢، ٦٦٧٤، ٧٤٠٠ - مسلم: ١٩٦٠ - فتح: ٢/ ٤٧٢]\nذكر فيه حديثي البراء وأنس، وقد سلفا.\nوحديث جندب قَالَ: صلَّى النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ ثُمَّ خَطَبَ، ثُمَّ ذَبَحَ وقالَ: \"مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ أُخْرى مَكَانَهَا، وَمَنْ لَمْ يَذْبَحْ","vol":"8","page":140},{"text":"فَلْيَذْبَحْ بِاسْمِ اللهِ\".\nوشيخ البخاري فيه مسلم هو ابن إبراهيم الأزدي الفراهيدي مولاهم، وروى عنه أبو داود أيضًا، وروى الباقون عن رجل عنه، مات سنة اثنتين وعشرين ومائتين وولد سنة ثلاث وثلاثين ومائة، وعمي بآخره، وكان يقول: ما حللت إزاري على حلال ولا حرام قط (^١).\nوشيخ البخاري في الثاني: حامد بن عمر وهو البكراوي من ولد أبي بكرة قاضي كرمان، سكن نيسابور، ومات سنة ثلاث وثلاثين ومائتين، روى عنه مسلم أيضًا (^٢).\nوشيخ شيخه في الأول أبو الأحوص، وهو سلام بن سُلَيْم الحنفي الكوفي، مات مع مالك وحماد وخالد الطحان، كلهم سنة تسع وسبعين ومائة (^٣).\nإذا تقرر ذلك فالكلام في الخطبة مما كان من أمر الدين للسائل والمسئول جائزٌ. وقد قَالَ - ﷺ - للذين قتلوا ابن أبي الحقيق، حين دخلوا عليه يوم الجمعة وهو يخطب: \"أفلحت الوجوه\" (^٤).\nوقال عمر وهو على المنبر: املكوا العجين فإنه أحد الربعين (^٥).\n_________\n(^١) انظر: \"تهذيب الكمال\" ٢٧/ ٤٨٧ (٥٩١٦).\n(^٢) انظر: \"تهذيب الكمال\" ٥/ ٣٢٤.\n(^٣) السا بق ١٢/ ٢٨٢ (٢٦٥٥).\n(^٤) رواه عبد الرزاق ٣/ ٢١٥ (٥٣٨٢) كتاب: الجمعة، باب: يكلم الإمام على المنبر يوم الجمعة في غير الذكر، وأبو يعلى في \"مسنده\" ٢/ ٢٠٥ - ٢٠٦ (٩٠٧)، والبيهقي ٣/ ٢٢٢ كتاب: الجمعة، باب: حجم من زعم أن الإنصات للإمام اختيار وإن الكلام فيما يعنيه أو يعني غيره والإمام يخطب مباح.\n(^٥) \"مصنف ابن أبي شيبة\" ٧/ ١١٥ (٣٤٤٤٣) كتاب: الزهد، باب: كلام عمر بن الخطاب.","vol":"8","page":141},{"text":"رواه هشام بن عروة عن أبيه. وقال هشام: أمرهم بما كان يأمر أهله، ورأى أن ذلك حق. وكره العلماء كلام الناس والإمام يخطب، روي ذلك عن عطاء والحسن والنخعي (^١)، وقال مالك: لينصت للخطبة وليستقبل، وليس من تكلم في ذلك كمن تكلم في خطبة الجمعة (^٢).\nوقال شعبة: كلمني الحكم بن عتيبة يوم عيد والإمام يخطب (^٣).\nوقوله: (إن عندي عناقًا جذعة خير من شاتي لحم) يريد: لسمنها.\nوقوله: (\"فليذبح باسم الله\") يحتمل أن يريد: من تأخر ذبحه شيئًا بعد الصلاة فليذبح، ويحتمل أن يأمر من لم يضح أن يضحي فيؤكد أمر الأضحية.\nواختلفت عبارات المالكية في التسمية، فقال ابن الجلاب: هي شرط في صحة الذكاة همن تركها ناسيًا أكلت (^٤). وقال القاضي أبو محمد: هي سنَّة. وقال غيره: هي واجبة مع الذكر ساقطة مع النسيان.\nقَالَ في \"المدونة\": من تركها عمدًا لم تؤكل (^٥). وقال أشهب: إن تركها جهلًا أُكلت، أو استخفافًا فلا (^٦). يريد أن الجاهل كالناسي.\n_________\n(^١) رواها عنهم ابن أبي شيبة ١/ ٤٩٣ (٥٦٨٧: ٥٦٨٩) كتاب: الصلوات، باب: الكلام يوم العيد والإمام يخطب.\n(^٢) انظر: \"مواهب الجليل\" ٢/ ٥٧٩ - ٥٨٠.\n(^٣) رواه ابن أبي شيبة ١/ ٤٩٣ (٥٦٩٢) كتاب: الصلوات، باب: الكلام يوم العيد والإمام يخطب.\n(^٤) \"التفريع\" ١/ ٤٠١ - ٤٠٢.\n(^٥) لم أهتد لقوله في \"المدونة، وهو في \"التفريع\" ١/ ٣٩٢.\n(^٦) \"النوادر والزيادات\" ٤/ ٣٦٠.","vol":"8","page":142},{"text":"<span data-type='title' id=toc-845>٢٤ - باب مَنْ خَالَفَ الطَّرِيقَ إِذَا رَجَعَ يَوْمَ العِيدِ</span>\n٩٨٦ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا أَبُو تُمَيْلَةَ يَحْيَى بْنُ وَاضِحٍ، عَنْ فُلَيْحِ بْنِ سُلَيْمَانَ، عَنْ سَعِيدِ بْنِ الحَارِثِ، عَنْ جَابِرٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا كَانَ يَوْمُ عِيدٍ خَالَفَ الطَّرِيقَ. تَابَعَهُ يُونُسُ بْنُ مُحَمَّدٍ عَنْ فُلَيْحٍ. وَحَدِيثُ جَابِرٍ أَصَحُّ. [فتح: ٢/ ٤٧٢]\nحَدَّثنَا مُحَمَّد، ثنا أَبُو تُمَيْلَةَ يَحْيَى بْنُ وَاضِحٍ، عَنْ فُلَيْحِ بْنِ سُلَيْمَانَ، عَنْ سَعِيدِ بْنِ الحَارِثِ، عَنْ جَابِرٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا كَانَ يَوْمُ عِيدٍ خَالَفَ الطَّرِيقَ. تَابَعَهُ يُونُسُ بْنُ مُحَمَّدٍ، عَنْ فُلَيْحٍ. وَحَدِيثُ جَابِرٍ أَصَحُّ.\nالشرح:\nهكذا في الرواية، وذكر الجياني (^١) أن في روايته هكذا عن أبي الحسن والأصيلي وأبي ذر، وعند ابن السكن بزيادة بعد فليح: عن سعيد عن أبي هريرة. وحديث جابر أصح. وعن النسفي عن البخاري، تابعه يونس عن فليح لم يرد شيئًا في الباب.\nوقال أبو مسعود في روايته عن البخاري: تابعه يونس عن فليح. وقال محمد بن الصلت: عن فليح، عن سعيد، عن أبي هريرة. قَالَ أبو مسعود: (وأما ما) (^٢) رواه يونس عن أبي هريرة لا عن جابر، قَالَ: وكذلك رواه الهيثم بن جميل، عن فليح، عن سعيد، عن أبي هريرة، كما رواه (الصلت) (^٣).\nونقل المزي عن أبي مسعود أنه قَالَ بعد قوله: وتابعه يونس عن\n_________\n(^١) كذا بالأصل، وفي \"التقييد\" ٢/ ٥٩٤: محمد بن الصلت وهنا انتهى كلام الجياني.\n(^٢) كذا بالأصل: وفي \" تقييد المهمل\" ٢/ ٥٩٤ - وهو المصدر-: (وإنما).\n(^٣) \"تقييد المهمل\" ٢/ ٥٩٣ - ٥٩٤.","vol":"8","page":143},{"text":"فليح: وقال محمد بن الصلت: عن فليح، عن سعيد، عن أبي هريرة.\nقَالَ أبو مسعود: كذا ذكره البخاري، وقد رواه محمد بن حميد عن أبي تميلة، عن فليح عن سعيد عن أبي هريرة، هكذا رواه الناس عنه، وأما حديث (يوسف) (^١) إنما رواه عن فليح عن سعيد عن أبي هريرة لا عن جابر، وكذا رواه الهيثم بن جميل عن فليح به، فصار مرجع الحديث إلى أبي هريرة (^٢).\nقَالَ الجياني لما ذكر ما نقله عن أبي مسعود، وهذا تصريح منه في الرد على البخاري، وقول البخاري صحيح، ومتابعة يونس لأبي تميلة صحيحة. وذكر أبو مسعود في مسند أبي هريرة قَالَ: قَالَ البخاري في كتاب العيدين: وقال محمد بن الصلت، عن فليح، عن سعيد، عن أبي هريرة بنحوه. يعني: بنحو هذا الحديث.\nقَالَ الجياني: ورواية يونس لهذا الحديث من طريق جابر محفوظة صحيحة من رواية الثقات عن يونس.\nثم ذكر طريق سعيد بن السكن إلى محمد بن الصلت: ثنا فليح، عن سعيد، بن الحارث، عن أبي هريرة. الحديث. ويرى أن ذلك من اصطلاحه، وأورده كذلك الترمذي وقال: غريب. قَالَ وروى أبو تميلة ويوسف بن محمد هذا الحديث عن فليح، عن سعيد، عن جابر (^٣)، وكذا أخرجه ابن أبي شيبة والعقيلي (^٤) (^٥).\n_________\n(^١) كذا بالأصل: وهو خطأ، وفي \"تحفة الأشراف\" ٢/ ١٨٠: يونس بن محمد.\n(^٢) \"تحفة الأشراف\" ٢/ ١٨٠ بتصرف. (١٧٧) \"الضعفاء الكبير\" للعقيلي ٣/ ٣١٩.\n(^٣) \"سنن الترمذي\" ٢/ ٤٢٤ - ٤٢٥ عقب الرواية (٥٤١) كتاب: الصلوات، باب: ما جاء في خروج النبي - ﷺ - إلى العيد في طريق ورجوعه من طريق آخر.\n(^٤) \"الضعفاء الكبير\" ٣/ ٣١٩ ترجمة (١٣٣٧).\n(^٥) \"تقييد المهمل\" ٢/ ٥٩٣ - ٥٩٧ بتصرف.","vol":"8","page":144},{"text":"ورواه البيهقي من طريق أبي تميلة، عن فليح، عن سعيد، عن أبي هريرة، وساقه بإسناده (^١)، وساق بإسناده إلى يوسف بن محمد، عن سعيد، عن أبي هريرة (^٢).\nومحمد بن الصلت، اثنان أخرج لهما البخاري:\nأحدهما: أبو جعفر محمد بن الصلت الأزدي الكوفي الأصم، مات سنة تسع عشرة ومائتين، روى عن ابن المبارك في مناقب عمر (^٣).\nالثاني: أبو يعلى محمد بن الصلت التوزي، وتوز من فارس (^٤)، أصله منها، سكن البصرة، ومات سنة ثمانٍ وعشرين ومائة، روى عن فليح وجماعة (^٥).\nوأما محمد شيخ البخاري فهو: محمد بن سلام البيكندي كما صرح\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣٠٨ كتاب: صلاة العيدين، باب: الإتيان من طريق غير التي أتى منها.\n(^٢) \"السنن الكبرى\" ٣/ ٣٠٨ وساق بإسناده إلى يونس بن محمد ثنا فليح بن سليمان عن سعيد بن الحارث عن أبي هريرة.\n(^٣) قال محمد بن عبد الله بن نمير، وأبو زرعة، وأبو حاتم: ثقة، زاد ابن نمير: وأبو غسان النهدي أحب إليَّ منه، وذكره ابن حبان في كتاب \"الثقات\"، روى له الترمذي والنسائي، وابن ماجه، انظر: \"التاريخ الكبير\" ١/ ١١٨ (٣٤٥)، و\"الجرح والتعديل\" ٧/ ٢٨٨ (١٥٦٧)، و\"ثقات ابن حبان\" ٩/ ٧٧، و\"تهذيب الكمال\" ٢٥/ ٣٩٦ (٥٣٠٢).\n(^٤) انظر: \"معجم البلدان\" ٢/ ٥٨.\n(^٥) قال أبو حاتم: صدوق صدوق، كان يملي علينا من حفظه التفسير وغيره، وربما وهم، روى له النسائي، وقال ابن حجر في \"تقريب التهذيب\": صدوق يهم من العاشرة. (٥٩٧١)، انظر: \"التاريخ الكبير\" ١/ ١١٨ (٣٤٦)، و\"الجرح والتعديل\" ٧/ ٢٨٩ (١٥٦٨)، و\"ثقات ابن حبان\" ٩/ ٨٢، و\"تهذيب الكمال\" ٢٥/ ٤٠٠ (٥٣٠٣).","vol":"8","page":145},{"text":"به الجياني (^١) وابن بطال، وفي \"أطراف خلف\" على الحاشية: ابن مقاتل ثنا أبو تميلة. وتعجب ابن العربي من إخراج البخاري الحديث المذكور لأجل الاضطراب الذي فيه.\nقَالَ الترمذي: وفي الباب عن ابن عمر وأبي رافع (^٢). ورواه البيهقي من طريق المطلب بن عبد الله بن حنطب أن النبي - ﷺ - كان يغدو يوم العيد إلى المصلى من الطريق الأعظم، فإذا رجع رجع من الطريق الأخرى على دار عمار بن ياسر (^٣). ورواه البخاري في \"التاريخ\"، ورواه البيهقي من طريق معاذ بن عبد الرحمن التميمي، عن أبيه، عن جده (^٤).\nإذا عرفت ذلك فجمهور العلماء على استحباب الذهاب يوم العيد\nفي طريقٍ والرجوع في أخرى، اقتداءً به. قَالَ مالك: وأدركنا الأئمة يفعلونه. وقال أبو حنيفة: يستحب له ذلك، فإن لم يفعل فلا حرج عليه.\nواختلف الناس في سر ذلك على أقوال: قَالَ القاضي أبو محمد: ذكر الناس في فوائد هذا أشياء بعضها يقرب من الإمكان، ويحتمل أن يقال: وكثير منها دعاوى فارغة واختراعات عنه، ونحن نذكر ما قيل في ذلك، فأقوى ذلك أنه فعله؛ لتعم الناس بركته من كل جهة ويراه الناس في الطريق الذي رجع فيه من لم يره في الأخرى.\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٢٨ - ١٠٢٩.\n(^٢) \"سنن الترمذي\" عقب حديث (٥٤١) كتاب: الصلاة، باب: ما جاء في خروج النبي - ﷺ - إلى العيد في طريق رجوعه من طريق آخر.\n(^٣) \"معرفة السنن\" ٥/ ٩٨ (٦٩٦٣) كتاب: صلاة العيدين، باب: الإتيان من طريق غير الطريق التي غدا منها.\n(^٤) \"السنن الكبرى\" ٣/ ٣٠٩ - ٣١٠ كتاب: صلاة العيدين، باب: الإتيان من طريق غير الطريق الذي غدا منها.","vol":"8","page":146},{"text":"ثانيها: خشية الزحام، لئلا يتأذى الناس منه، واختاره الشيخ أبو حامد وابن الصلاح، وورد في رواية لابن عمر: لئلا يكثر الزحام.\nثالثها: لتعم الناس صدقته، إذ قد يكون من الفقراء من لا يمكنه الحركة.\nرابعها: للاستفتاء فيهما.\nخامسها: ليحصل لهما فضل مروره فيه.\nسادسها: لاحتمال أن العدو كمن له كمينًا، وفيه نظرٌ.\nسابعها: لتكثر خطاه فيكثر ثوابه، إذ حض على كثرة الخطا إلى المساجد.\nثامنها: ليكثروا في أعين الأعداء. قَالَ ابن بطال: ورأيت للعلماء في معنى رجوعه من طريق أخرى تأويلات كثيرة، وأَوْلاها عندي -والله أعلم- أن ذلك ليري المشركين كثرة عدد المسلمين ويرهب بذلك عليهم (^١).\nقلتُ: والأصح أنه كان يقصد أطول الطريقين في الذهاب والأقصر في الرجوع؛ لأن الذهاب أفضل من الرجوع، ولا يختص ذلك بالعيد بل سائر العبادات كالجمعة والصلاة وغيرهما يفعل كذلك، ومن ذلك لمَّا سار إلى عرفة سار على طريق ضب وعاد على طريق المازمين.\n_________\n(^١) \"شرح ابن بطال\" ٢/ ٥٧٢.","vol":"8","page":147},{"text":"<span data-type='title' id=toc-846>٢٥ - باب إِذَا فَاتَهُ العِيدُ يُصَلِّي رَكْعَتَيْنِ</span>\n[وَكَذَلِكَ النِّسَاءُ، وَمَنْ كَانَ فِي البُيُوتِ وَالقُرَى لِقَوْلِ النَّبِيِّ - ﷺ -: \"هَذَا عِيدُنَا أَهْلَ الإِسْلَامِ\". وَأَمَرَ أَنَسُ بْنُ مَالِكٍ مَوْلَاهُمُ ابْنَ أَبِي عُتْبَةَ بِالزَّاوِيَةِ، فَجَمَعَ أَهْلَهُ وَبَنِيهِ، وَصَلَّى كَصَلَاةِ أَهْلِ المِصْرِ وَتَكْبِيرِهِمْ. وَقَالَ عِكْرِمَةُ: أَهْلُ السَّوَادِ يَجْتَمِعُونَ فِي العِيدِ يُصَلُّونَ رَكْعَتَيْنِ كَمَا يَصْنَعُ الإِمَامُ. وَقَالَ عَطَاءٌ: إِذَا فَاتَهُ العِيدُ صَلَّى رَكْعَتَيْنِ.]\n\n٩٨٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ: حَدَّثَنَا اللَّيْثُ عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ، أَنَّ أَبَا بَكْرٍ ﵁ دَخَلَ عَلَيْهَا وَعِنْدَهَا جَارِيَتَانِ فِي أَيَّامِ مِنًى تُدَفِّفَانِ وَتَضْرِبَانِ، وَالنَّبِيُّ - ﷺ - مُتَغَشٍّ بِثَوْبِهِ، فَانْتَهَرَهُمَا أَبُو بَكْرٍ، فَكَشَفَ النَّبِيُّ - ﷺ - عَنْ وَجْهِهِ فَقَالَ: \"دَعْهُمَا يَا أَبَا بَكْرٍ فَإِنَّهَا أَيَّامُ عِيدٍ\". وَتِلْكَ الأَيَّامُ أَيَّامُ مِنًى. [انظر: ٩٤٩ - مسلم: ٨٩٢ - فتح: ٢/ ٤٧]\n\n٩٨٨ - وَقَالَتْ عَائِشَةُ رَأَيْتُ النَّبِيَّ - ﷺ - يَسْتُرُنِي، وَأَنَا أَنْظُرُ إِلَى الحَبَشَةِ وَهُمْ يَلْعَبُونَ فِي المَسْجِدِ، فَزَجَرَهُمْ عُمَرُ فَقَالَ النَّبِيُّ - ﷺ -: \"دَعْهُمْ، أَمْنًا بَنِي أَرْفِدَةَ\". يَعْنِي: مِنَ الأَمْنِ. [انظر: ٤٥٤ - مسلم: ٨٩٢ - فتح: ٢/ ٤٧٤]\n(وكذلكَ النِّساءُ، ومَنْ كانَ فِي البُيُوتِ وَالقُرى لِقَوْلِ النَّبِيِّ - ﷺ -: \"هذا عِيدُنَا أَهْلَ الإِسْلَامِ\".)\n(وَقَالَ عِكْرِمَةُ: أَهْلُ السَّوَادِ يَجْتَمِعُونَ فِي العِيدِ يُصَلُّونَ رَكْعَتَيْنِ كَمَا يَصْنَعُ الإِمَامُ. وَقَالَ عَطَاءٌ: إِذَا فَاتَهُ العِيدُ صَلَّى رَكْعَتَيْنِ.)\nهذا التعليق سلف في باب سنة العيدين خلا: أهل الإسلام (^١)، وكأنه من البخاري.\n_________\n(^١) سلف برقم (٩٥٢) كتاب: العيدين، باب: سنة العيدين لأهل الإسلام.","vol":"8","page":148},{"text":"قَالَ: (وَأَمَرَ أَنَسُ بْنُ مالك مَوْلَاهُمُ ابن أَبِي عُتْبَةَ بِالزَّاوَيةِ، فَجَمَعَ أَهْلَة وَبَنِيهِ، وَصَلَّى كَصَلَاةِ أَهْلِ المِصْرِ وَتَكْبِيرِهِمْ).\nوهذا رواه ابن أبي شيبة عن ابن علية، عن يونس قَالَ: حَدَّثَني بعض آل أنسٍ أن أنسًا كان ربما جمع أهله وحشمه يوم العيد فيصلى بهم عبيد الله بن أبي عتبة ركعتين (^١).\nوقال البيهقي في \"المعرفة\": وروينا عن أنس بن مالك أنه كان إذا فاتته صلاة العيد مع الإمام جمع أهله فصلى بهم مثل صلاة الإمام في العيد.\nقَالَ: وفي رواية أخرى: أمر مولاه عبيد الله ابن أبي عتبة فيصلي بهم كصلاة أهل العصر ركعتين، ويكبر بهم كتكبيرهم. قَالَ: وهو قول محمد بن سيرين وعكرمة (^٢).\nوأسنده في \"سننه\" من حديث هشيم عن عبد الله بن أبي بكر بن أنس ابن مالك قَالَ: كان أنس إذا فاتته صلاة العيد مع الإمام جمع أهله فصلى بهم مثل صلاة الإمام في العيد. ثم قَالَ: ويذكر عن أنس أنه كان إذا كان بمنزله بالزاوية فلم يشهد العيد بالبصرة جمع مواليه وولده ثم يأمر مولاه عبد الله بن أبي عتبة فيصلي بهم كصلاة أهل العصر ركعتين، ويكبِّر بهم كتكبيرهم (^٣).\nوابن أبي عتبة (خ م س) جاء في بعض الروايات: عبد الله.\n_________\n(^١) \"المصنف\" ٢/ ٤ (٥٨٠٢) كتاب: الصلوات، باب: الرجل تفوته الصلاة في العيد كم يصلي.\n(^٢) \"معرفة السنن والآثار\" ٥/ ١٠٣.\n(^٣) انظر: \"السنن الكبرى\" ٣/ ٣٠٥ كتاب: صلاة العيدين، باب: صلاة العيدين سنة أهل الإسلام.","vol":"8","page":149},{"text":"وفي بعضها: عبيد الله (^١). وفي \"الجعديات\" عن شعبة، عن قتادة، عن عبد الله -أو عبيد الله، مولى لأنس- عن أبي سعيد الخدري. وهو روى عن مولاه أنس وعدة من الصحابة، وروى له، مسلم أيضًا، وذكره ابن حبان في \"ثقاته\" في عبد الله مكبرًا (^٢).\nقال البخاري: (وَقَالَ عِكْرِمَةُ: أَهْلُ السَّوَادِ يَجْتَمِعُونَ فِي العِيدِ يُصَلُّونَ رَكْعَتَيْنِ كَمَا يَصْنَعُ الإِمَامُ.) وهذا رواه ابن أبي شيبة عن غندر، عن شعبة، عن قتادة عن عكرمة أنه قَالَ في القوم يكونون في السواد في السفر في عيد فطر أو أضحى، قَالَ: يجتمعون فيصلون ويؤمهم أحدهم (^٣).\nقَالَ البخاري: (وَقَالَ عَطَاءٌ: إِذَا فَاتَهُ العِيدُ صَلَّى رَكْعَتَيْنِ) وهذا رواه ابن أبي شيبة عن يحيى بن سعيد، عن ابن جريج، عن عطاء قَالَ: يصلي ركعتين ويكبر. ذكره ابن أبي شيبة في الرجل تفوته الصلاة في العيدين، كم يصلي؟ (^٤).\nثم ذكر حديث عائشة أَنَّ أَبَا بَكْرٍ ﵁ دَخَلَ عَلَيْهَا وَعِنْدَهَا جَارِيَتَانِ فِي أَيَّامِ مِنًى تُدَفِّفَانِ .. الحديث.\n_________\n(^١) عبد الله بن أبي عتبة الأنصاري البصري مولى أنس بن مالك، قال البخاري: قال بعضهم الأول أصح، وذكره ابن ابن حبان في \"الثقات\"، قال ابن حجر في \"تقريب\" ثقة، انظر: \"التاريخ الكبير\" ٥/ ١٥٨ (٤٨٧)، و\"الجرح والتعديل\" ٥/ ١٢٤ (٥٧١)، و\"الثقات\" ٥/ ٧١ (٣٤١٣)، و\"تقريب التهذيب\" ص ٣١٣ (٣٤٦٢).\n(^٢) \"الثقات\" ٥/ ٢٤.\n(^٣) \"المصنف\" ٢/ ١٠ (٥٨٧٥) كتاب: الصلوات، باب: في القوم يكونون في السواد فتحضر الجمعة أو العيد.\n(^٤) \"المصنف\" ٢/ ٤ (٥٨٠١) كتاب: العيدين.","vol":"8","page":150},{"text":"وسلف في باب: الحراب والدرق يوم العيد (^١).\nأما فقه الباب:\nفاختلف العلماء فيمن فاته صلاة العيد مع الإمام، فقالت طائفة: يصلي ركعتين مثل صلاة الإمام. روي ذلك عن عطاء والنخعي والحسن وابن سيرين (^٢)، وهو قول مالك والشافعي وأبي ثور، إلا أن مالكًا قَالَ: يستحب له ذلك من غير إيجاب. قلتُ: وكذا قَالَ الشافعي. وقال الأوزاعي: يصلي ركعتين ولا يجهر بالقراءة، ولا يكبر بتكبير الإمام، وليس بلازم (^٣).\nوقالت طائفة: يصليها أربعًا إن شاء؛ لأنها إنما تصلى ركعتين إذا صليت مع الإمام بالبروز لها، كما على من لم يحضر الجمعة مع الإمام أن يصلي أربعًا. روي ذلك عن علي وابن مسعود (^٤)، وبه قَالَ الثوري وأحمد، لكن إن شاء بتسليمة وإن شاء بتسليمتين (^٥).\n_________\n(^١) برقم (٩٥٠) كتاب: العيدين.\n(^٢) روى ابن أبي شيبة هذِه الآثار عنهم ٢/ ٤ - ٥ (٥٨٠١)، (٥٨٠٦)، (٥٨٠٧)، (٥٨١٠) كتاب: الصلوات، باب: الرجل تفوته الصلاة في العيد كم يصلي؟\n(^٣) \"المدونة\" ١/ ١٥٥، \"المنتقى\" ٢/ ٣١٩، \"الأوسط\" ٤/ ٢٩٢ - ٢٩٣، \"البيان\" ٢/ ٢٥١.\n(^٤) روى عبد الرزاق وابن أبي شيبة وابن المنذر عن ابن مسعود.\nرواه عبد الرزاق ٣/ ٣٠٠ (٥٧١٣) كتاب: صلاة العيدين، باب: من صلاها غير متوضئ ومن فاته العيدان.\nوابن أبي شيبة ٢/ ٤ (٥٧٩٨ - ٥٧٩٩) كتاب: الصلوات، باب: الرجل تفوته الصلاة في العيد كم يصلي؟\nوابن المنذر في \"الأوسط\" ٤/ ٢٩١ - ٢٩٢.\n(^٥) انظر: \"المغني\" ٣/ ٢٨٤.","vol":"8","page":151},{"text":"وقال أبو حنيفة: إن شاء صلى وإن شاء لم يصل، فإن صلى صلى أربعًا، وإن شاء ركعتين (^١).\nوقال إسحاق: إن صلى في الجبانة صلى كصلاة الإمام وإلا صلى أربعًا، وأولى الأقوال بالصواب أن يصليها كما سنَّها رسول الله - ﷺ -، وهو الذي أشار إليه البخاري، واستدل على ذلك بقوله: \"هذا عيدنا أهل الإسلام\" و\"إنها أيام عيد\" وذلك إشارة إلى الصلاة، وقد أبان ذلك بقوله: \"أول نسكنا في يومنا هذا أن نصلي ثم ننحر، فمن فعل ذلك فقد أصاب سنتنا\" (^٢) ومن صلى كصلاة الإمام فقد أصاب السنة، واتفق مالك والكوفيون والمزني على أنه لا تصلى صلاة العيد في غير يوم العيد. وقال الشافعي في أظهر قوليه: إنها تقضى متى شاء (^٣). وحكى ابن المنذر عنه مثل ذلك (^٤)، وفي قولٍ: تصلى من الغد أداءً (^٥).\nواحتج عليه المزني فقال: لما كان ما بعد الزوال أقرب إلى وقتها من اليوم الثاني (^٦)، وأجمعوا أنها لا تصلى إلا قبل الزوال فأحرى أن لا تصلى من الغد إذ هو أبعد.\nوحرر بعض المتأخرين مذهب أبي حنيفة فقال: من فاتته مع الإمام\nلم يقضها. يعني أنه صلاها الإمام في جماعة وفاتت بعضهم حَتَّى خرج\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٧١.\n(^٢) سبق تخريجه.\n(^٣) انظر: \"شرح معاني الآثار\" ١/ ٣٨٧، \"النوادر والزيادات\" ١/ ٥٠٠، \"الحاوي\" ٢/ ٥٠٢.\n(^٤) \"الأوسط\" ٤/ ٢٩٢ - ٢٩٣.\n(^٥) \"الأوسط\" ٤/ ٢٩٥.\n(^٦) \"مختصر المزني\" ١/ ١٥٦.","vol":"8","page":152},{"text":"وقتها فإنه لا يصليها وحده ولا جماعة، وسقطت عنه. وأما إذا فاتت الإمام أيضًا فإنه يصليها مع الجماعة في اليوم الثاني، إذا كان الفوات لعذر، مثل أن يظهر أنهم صلوها بعد الزوال في يوم غير (^١).\nوقال ابن حزم: من لم يخرج يوم الفطر ولا يوم الأضحى للعيد خرج لها ثانية، فإن لم تخرج غدوة خرجت ما لم تزل الشمس؛ لأنه فعل خير، والله تعالى يقول: ﴿وَافْعَلُوا الخَيْرَ﴾ [الحج: ٧٧] ثم قَالَ: وهذا قول أبي حنيفة والشافعي، ولو لم يخرج في الثاني من الأضحى وخرج في الثالث فقد قَالَ به أبو حنيفة، وهو فعل خير لم يأت عنه نهيٌ (^٢)، واستدل بحديث أبي داود والنسائي وابن ماجه من حديث أبي عمير بن أنس بن مالك عن عمومة له من أصحاب النبي - ﷺ - أن ركبًا جاءوا إلى النبي - ﷺ - يشهدون أنهم رأوا الهلال بالأمس، فأمرهم أن يفطروا وإذا أصبحوا يغدو إلى مصلاهم (^٣). صححه الخطابي والبيهقي وابن المنذر (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٣٨٨.\n(^٢) \"المحلى\" ٥/ ٩١ - ٩٢.\n(^٣) \"سنن أبي داود\" (١١٥٧) كتاب: الصلاة، باب: إذا لم يخرج الإمام للعيد من يومه يخرج من الغد، و\"سنن ابن ماجه\" (١٦٥٣) كتاب: الصيام، باب: ما جاء في على رؤية الهلال.\nورواه أيضًا عبد الرزاق ٤/ ١٦٥ (٧٣٣٩) كتاب: الصيام، باب: أصبح الناس صيامًا، وأحمد ٥/ ٥٨.\nوالدارقطني في \"سننه\" ٢/ ١٧٠ كتاب: الصيام، باب: الشهادة على رؤية الهلال.\nوصححه الألباني في \"صحيح أبي داود\" (١٠٥٠).\n(^٤) قلت: صححه الخطابي في \"معالم السنن\" ١/ ٢١٨، والبيهقي في \"سننه\" ٣/ ٣١٦ وفي \"المعرفة\" ٥/ ١١١ - ١١٢، وابن المنذر في \"الأوسط\" ٤/ ٢٩٥. وهذا ما ذكره المصنف -﵀- وحسن اسناده الدارقطني في \"السنن\" ٢/ ١٧٠، وكذا =","vol":"8","page":153},{"text":"فرع:\nمن تخلف عن الجماعة هل يصليها جماعة؟ قَالَ مالك: لا. وخالفه ابن حبيب.\n_________\n= البيهقي في موضع ثانٍ من \"سننه\" في كتاب: الصيام ٤/ ٢٤٩. وصححه عبد الحق الإشبيلي في \"أحكامه\" ٢/ ٧٧، وابن حزم في \"المحلى\" ٥/ ٩٢، والنووي -﵀- في \"المجموع\" ٥/ ٣٣، وفي \"الخلاصة\" ٢/ ٨٣٨ - ٨٣٩: والمصنف -﵀- في \"البدر المنير\" ٥/ ٩٥.\nوقال ابن كثير -قدس الله روحه- في \"إرشاد الفقيه\" ١/ ٢٠٣: إسناده جيد صحيح.\nوقال الحافظ في \"بلوغ المرام\" (٥١١). والألباني في \"صحيح أبي داود\" (١٠٥٠): إسناده صحيح. وصححه أيضًا في \"الإرواء\" (٦٣٤).","vol":"8","page":154},{"text":"<span data-type='title' id=toc-847>٢٦ - باب الصَّلَاةِ قَبْلَ العِيدِ وَبَعْدَهَا</span>\nوَقَالَ أَبُو المُعَلَّى: سَمِعْتُ سعيد بن جبير، عَنِ ابْنِ عَبَّاسٍ كَرِهَ الصَّلَاةَ قَبْلَ العِيدِ.\n\n٩٨٩ - حَدَّثَنَا أَبُو الوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنِي عَدِيُّ بْنُ ثَابِتٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمَ الفِطْرِ، فَصَلَّى رَكْعَتَيْنِ لَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا وَمَعَهُ بِلَالٌ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٢/ ٤٧٦]\nثم ساق حديث سعيد بن جبير عن ابن عباس أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمَ الفِطْرِ، فَصلَّى رَكْعَتَيْنِ لَمْ يُصَلّ قَبْلَهَا وَلَا بَعْدَهَا وَمَعَهُ بِلَالٌ.\nوهذا الحديث قد سلف في باب الخطبة بعد العيد (^١)، وذكرنا مذاهب العلماء هناك واضحًا.\nوأبو المعلى اسمه: يحيى بن ميمون العطار (^٢)، سماه الحاكم أبو أحمد ومسلم، ولم يذكره الكلاباذي.\n_________\n(^١) برقم (٩٦٤) كتاب: العيدين.\n(^٢) وثقه النسائي ويحيى بن معين، وقال ابن حاتم: صالح الحديث، واستشهد به البخاري، وروى له النسائي، وابن ماجه، انظر: \"الطبقات الكبرى\" ٧/ ٢٧١، و\"التاريخ الكبير\" ٨/ ٣٠٦ (٣١١٢)، و\"الجرح والتعديل\" ٩/ ١٨٨ (٧٨٤)، و\"تهذيب الكمال\" ٣٢/ ١٥ (٦٩٣٣).","vol":"8","page":155},{"text":"١٤\n\nكتاب الوتر","vol":"8","page":157},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-848>١٤ - كتاب الوتر]</span> (^١)\n<span data-type='title' id=toc-849>١ - باب مَا جَاءَ فِي الوِتْرِ</span>\n٩٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ وَعَبْدِ اللهِ بْنِ دِينَارٍ عَنِ ابْنِ عُمَرَ، أَنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ - ﷺ - عَنْ صَلَاةِ اللَّيْلِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى، فَإِذَا خَشِيَ أَحَدُكُمُ الصُّبْحَ صَلَّى رَكْعَةً وَاحِدَةً، تُوتِرُ لَهُ مَا قَدْ صَلَّى\". [انظر: ٤٧٢ - مسلم: ٧٤٩ - فتح: ٢/ ٤٧٧]\n\n٩٩١ - وَعَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ كَانَ يُسَلِّمُ بَيْنَ الرَّكْعَةِ وَالرَّكْعَتَيْنِ فِي الوِتْرِ، حَتَّى يَأْمُرَ بِبَعْضِ حَاجَتِهِ. [فتح: ٢/ ٤٧٧]\n\n٩٩٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ، أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّهُ بَاتَ عِنْدَ مَيْمُونَةَ -وَهْيَ خَالَتُهُ- فَاضْطَجَعْتُ فِي عَرْضِ وِسَادَةٍ، وَاضْطَجَعَ رَسُولُ اللهِ - ﷺ - وَأَهْلُهُ فِي طُولِهَا، فَنَامَ حَتَّى انْتَصَفَ اللَّيْلُ أَوْ قَرِيبًا مِنْهُ، فَاسْتَيْقَظَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ، ثُمَّ قَرَأَ عَشْرَ آيَاتٍ مِنْ آلِ عِمْرَانَ، ثُمَّ قَامَ\n_________\n(^١) غير موجود بالأصل والمثبت من \"الصحيح\".","vol":"8","page":159},{"text":"رَسُولُ اللهِ - ﷺ - إِلَى شَنٍّ مُعَلَّقَةٍ، فَتَوَضَّأَ فَأَحْسَنَ الوُضُوءَ، ثُمَّ قَامَ يُصَلِّي فَصَنَعْتُ مِثْلَهُ، فَقُمْتُ إِلَى جَنْبِهِ، فَوَضَعَ يَدَهُ اليُمْنَى عَلَى رَأْسِي، وَأَخَذَ بِأُذُنِي يَفْتِلُهَا، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ أَوْتَرَ، ثُمَّ اضْطَجَعَ حَتَّى جَاءَهُ المُؤَذِّنُ، فَقَامَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ، خَرَجَ فَصَلَّى الصُّبْحَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٢/ ٤٧٧]\n\n٩٩٣ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو أَنَّ عَبْدَ الرَّحْمَنِ بْنَ القَاسِمِ حَدَّثَهُ عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى، فَإِذَا أَرَدْتَ أَنْ تَنْصَرِفَ فَارْكَعْ رَكْعَةً تُوتِرُ لَكَ مَا صَلَّيْتَ\". قَالَ القَاسِمُ: وَرَأَيْنَا أُنَاسًا مُنْذُ أَدْرَكْنَا يُوتِرُونَ بِثَلَاثٍ، وَإِنَّ كُلاًّ لَوَاسِعٌ، أَرْجُو أَنْ لَا يَكُونَ بِشَيْءٍ مِنْهُ بَأْسٌ. [انظر: ٤٧٢ - مسلم: ٧٤٩ - فتح: ٢/ ٤٧٧]\n\n٩٩٤ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي إِحْدَى عَشْرَةَ رَكْعَةً، كَانَتْ تِلْكَ صَلَاتَهُ -تَعْنِي: بِاللَّيْلِ- فَيَسْجُدُ السَّجْدَةَ مِنْ ذَلِكَ قَدْرَ مَا يَقْرَأُ أَحَدُكُمْ خَمْسِينَ آيَةً قَبْلَ أَنْ يَرْفَعَ رَأْسَهُ، وَيَرْكَعُ رَكْعَتَيْنِ قَبْلَ صَلَاةِ الفَجْرِ، ثُمَّ يَضْطَجِعُ عَلَى شِقِّهِ الأَيْمَنِ حَتَّى يَأْتِيَهُ المُؤَذِّنُ لِلصَّلَاةِ. [انظر: ٦١٩ - مسلم: ٧٣٦ فتح: ٢/ ٤٧٨]\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث نافع وعبد الله بن دينار عن ابن عمر أَنَّ رَجُلًا سَأَلَ رَسُولَ الله - ﷺ - عَنْ صَلَاةِ اللَّيلِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"صَلَاةُ اللَّيلِ مَثْنَى مَثْنَى\" .. الحديث.\nوَعَنْ نَافِعٍ، أَنَ عَبْدَ اللهِ بْنَ عُمَرَ كَانَ يُسَلِّمُ بَيْنَ الرَّكْعَةِ وَالرَّكْعَتَيْنِ فِي الوِتْرِ، حَتَّى يَأْمُرَ بِبَعْضِ حَاجَتِهِ.","vol":"8","page":160},{"text":"الشرح:\nهذا الحديث أخرجه مسلم وباقي الجماعة (^١). قَالَ الترمذي: وفي الباب عن عائشة وجابر والفضل بن عباس وأبي أيوب وابن عباس، وحديث ابن عمر حديث حسن صحيح (^٢)، ورواه عن ابن عمر جماعات منهم محمد بن عبد الرحمن بن ثوبان، وفي روايته: \"صلاة الليل والنهار مثنى مثنى\" (^٣) وقال الدارقطني: هو غير محفوظ، وإنما نعرف صلاة النهار. وقد خالفه نافع، وهو أحفظ منه، وساق بسنده إلى الثوري عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعًا \"صلاة الليل مثنى مثنى، وصلاة النهار أربعًا\" (^٤) وساق بسنده إلى يحيى بن سعيد عن عبيد الله، عن نافع عن ابن عمر أنه كان يصلي بالليل مثنى مثنى ويصلي بالنهار أربعًا. ورواه عن نافع خلق، منهم بكير بن الأشج، وفي روايته: \"صلاة الليل والنهار مثنى مثنى\" قاله الدارقطني، ثم ذكر فيه اختلافًا، ثم قَالَ: والمحفوظ عن ابن عمر: \"صلاة الليل مثنى مثنى\" وكان ابن عمر يصلي بالنهار أربعًا (^٥).\n_________\n(^١) \"صحيح مسلم\" ٧٤٩١) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل، و\"سنن أبي داود\" (١٣٢٦) كتاب: التطوع، باب: صلاة الليل مثنى مثنى، و\"الترمذي\" (٤٣٧) كتاب: الصلاة، باب: ما جاء أن صلاة الليل مثنى مثنى، و(٤٦١) كتاب: الصلاة، باب: ما جاء في الوتر بركعة، و\"النسائي\" ٣/ ٢٢٨ كتاب: قيام الليل، باب: كيف صلاة الليل، و\"ابن ماجه\" (١٣٢٠) كتاب: إقامة الصلاة، باب: ما جاء في صلاة الليل ركعتين.\n(^٢) \"سنن الترمذي\" عقب الرواية (٤٦١) في الصلاة، باب: ما جاء في الوتر بركعة.\n(^٣) رواه أبو داود (١٢٩٥)، والترمذي (٥٩٧)، والنسائي ٣/ ٢٢٧ وابن ماجه (١٣٢٢).\n(^٤) رواه الترمذي بعد حديث (٥٩٧).\n(^٥) عزا الحافظ في \"الفتح\" ٢/ ٤٧٨ كلام الدارقطني هذا إلى كتابه \"موطآت الدارقطني\". =","vol":"8","page":161},{"text":"إذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nهذا الرجل جاء أنه من أهل البادية، ولم أره مسمى، والمراد: صلاة الليل، وأفضله آخره. وأما النهار فأفضل أوقاته الهاجرة.\nقَالَ مالك: إنما كانت عبادتهم آخر الليل والهاجرة والورع والفطرة.\nوقال ابن عبد البر: \"مثنى مثنى\" كلام خرج على جواب السائل كأنه قَالَ له: يا رسول الله، كيف نصلي بالليل؟ فقال: \"مثنى مثنى\" ولو قَالَ له: بالنهار. جاز أن يقول له كذلك وجائز أن يقول بخلافه، فصلاة النهار موقوفة على دلائلها (^١)، ومن الدليل على أنها وصلاة الليل مثنى مثنى جميعًا أنه قد روي عنه - ﷺ - أنه قَالَ: \"الصلاة مثنى مثنى يتشهد في كل ركعتين\" لم يخص ليلًا من نهار، وإن كان حديثًا لا يقوم بإسناده حجة فالنظر يقصده والأصول توافقه، وأورد هذا الحديث من كتاب أبي داود عن عبد الله بن الحارث عن المطلب، وذكر أن الليث خالف شعبة في هذا الحديث (^٢).\nثم أورد حديث ابن عمر مرفوعًا: \"صلاة الليل والنهار مثنى مثنى\".\nوفي رواية: \"ركعتين\" (^٣)، وذكر أن في \"الموطأ\" أنه بلغه أن ابن عمر\n_________\n= وسيأتي الكلام حول هذِه الزيادة وهي قوله: \"والنهار\" في أول حديث في كتاب: سجود القرآن. وهناك ذكرنا من صحح الزيادة ومن ضعفها مما يروي الغليل.\n(^١) \"الاستذكار\" ٥/ ٢٥٤.\n(^٢) \"سنن أبي داود\" (١٢٩٦) كتاب: التطوع، باب: في صلاة النهار، وقال الألباني في \"ضعيف أبي دواد\" (٢٣٨): إسناده ضعيف.\n(^٣) رواها النسائي ٣/ ٢٣٣ - ٢٣٤ كتاب: الصلاة، باب: كيف الوتر بواحدة، وأحمد ٢/ ٧٥.","vol":"8","page":162},{"text":"كان يقول مثل ذلك، يسلم من كل ركعتين (^١)، وقال: فهذِه فتيا ابن عمر.\nوقد روي مرفوعًا: \"صلاة الليل مثنى مثنى\" وعلم مخرجه، وفهم مراده.\nوحديث مالك هذا وإن كان من بلاغاته فإنه متصل عن ابن عمر، ثم ساقه بإسناده، وقال في آخره: يعني: التطوع.\nقَالَ: ومن الدليل أيضًا على أن صلاة النهاركالليل مثنى مثنى سواء أنه - ﷺ - كان يصلي قبل الظهر ركعتين وبعدها ركعتين، وبعد الجمعة ركعتين، وبعد الفجر، وكان إذا قدم من سفرٍ صلى في المسجد ركعتين، وصلاة الفطر والأضحى والاستسقاء وتحية المسجد، ومثل هذا كثير.\nودليل آخر أن العلماء لما اختلفوا في صلاة النافلة في النهار، وقام الدليل على حكم صلاة النافلة بالليل وجب رد ما اختلفوا فيه على ما اجتمعوا عليه قياسًا. وفي أبي داود والترمذي والنسائي بإسناد صحيح: \"صلاة الليل والنهار مثنى مثنى\" (^٢) وهو محمول على بيان الأفضل، والليل والنهار فيه سواء، فإن جمع ركعات بتسليمة جاز، أو صلى ركعة فردة جاز.\nوقال البخاري: وقد سئل عن زيادة النهار فصححها. وكذا قَالَ ابن الجوزي: إنها زيادة من ثقة فقبلت، فكان ابن عمر لا يصلي أربعًا إلا يفصل بينهن، إلا المكتوبة (^٣).\n_________\n(^١) \"الموطأ\" ص ٩٤.\n(^٢) \"سنن أبي داود\" (١٢٩٥) كتاب: التطوع، باب: في صلاة النهار، و\"سنن الترمذي\" (٥٩٧) كتاب: الصلاة، باب: ما جاء في أن صلاة الليل والنهار مثنى مثنى، و\"سنن النسائي\" ٣/ ٢٢٧ كتاب: قيام الليل، باب: كيف صلاة الليل.\n(^٣) رواه البيهقي ٢/ ٤٨٧ كتاب: الصلاة، باب: صلاة الليل والنهار مثنى مثنى بلفظ: كان ابن عمر لا يصلي أربعًا لا يفصل بينهن إلا المكتوبة.","vol":"8","page":163},{"text":"واختلف العلماء في التطوع ليلًا ونهارًا، فقال مالك وأحمد والليث والشافعي وابن أبي ليلى وأبو يوسف ومحمد بن الحسن وأبو ثور: صلاة الليل والنهار مثنى للحديث السالف (^١)، لا يقال: إن معنى الحديث أن يجلس المصلي في كل ركعتين؛ لأن مثل هذا اللفظ لا يستعمل بالجلوس، وكذلك لا يقال: صلاة العصر مثنى مثنى، وإن كان يجلس في كل ركعتين، ويقال: الصبح مثنى؛ لما كان يسلم من ركعتين، وسيأتي في التطوع: مثنى مثنى (^٢)، عن يحيى بن سعيد: ما أدركت فقهاء أرضنا إلا يسلمون في كل اثنتين من النهار (^٣).\nوقال الداودي: لم يأت عنه - ﷺ - حديث صحيح مفسر أنه صلى النافلة أكثر من ركعتين، وثبت عنه من غير طريق أنه كان يصلي بالليل والنهار ركعتين (^٤)، ووقع في بعض طرق حديث ابن عمر هذا: يسلم من كل ركعتين. وكذا في حديث ابن عباس هنا: \"ركعتين ثم ركعتين\" (^٥)\n_________\n(^١) انظر: \"شرح معاني الآثار\" ١/ ٣٣٤، \"مختصر اختلاف العلماء\" ١/ ٢٢٣، \"المدونة\" ١/ ٩٨، \"التفريع\" ١/ ٢٦٣، \"التمهيد\" ٤/ ١٧١، \"الأوسط\" ٥/ ٢٣٥، \"المجموع\" ٣/ ٥٤٣.\n(^٢) سيأتي برقم (١١٣٧) باب: كيف كان صلاة النبي - ﷺ -.\n(^٣) سيأتي برقم (١١٦٢)، (١١٦٣)، (١١٦٥: ١١٦٧) كتاب: التهجد، باب: ما جاء في التطوع مثنى مثنى، (١١٦٨) باب: ركعتي الفجر، وبرقم (١١٧٩) باب: صلاة ركعتي الضحى.\n(^٤) رواه أحمد ٢/ ٤٤، ٢/ ٧٧، والبيهقي ٣/ ٢٣ في الصلاة، باب الوتر بركعة واحدة.\n(^٥) رواه ابن ماجه (٢٨٨) كتاب: الطهارة وسننها، باب: السواك، و(١٣٢٢) كتاب: إقامة الصلاة، والسنة فيها، باب: ما جاء في صلاة الليل ركعتين، والنسائي في \"الكبرى\" ١/ ٤٢٤ (١٣٤٣) كتاب: قيام الليل وتطوع النهار، باب: ذكر الاختلاف على عبد الله بن عباس في صلاة الليل، وأحمد ٢/ ٢١٨، وأبو يعلى ٤/ ٣٦٧ (٢٤٨٥)، والطبراني ١٢/ ١٧ (١٢٣٣٧)، والحاكم في \"المستدرك\" =","vol":"8","page":164},{"text":"وقال غيره: روي عن الشارع في ذلك أحاديث دالة على التوسعة، منها حديث عائشة: كان يصلي من الليل ثلاث عشرة ركعة، يوتر من ذلك بخمس، لا يجلس في شيء إلا في آخرها (^١). وقال طائفة: كان نبي الله - ﷺ - يصلي تسع ركعات لا يجلس إلا في الثامنة ثم ينهض ولا يسلم، ويصلي التاسعة، فلما أسنَّ وأخذه اللحم أوتر بسبع، أخرجهما مسلم (^٢). قَالَ: وحديث: كان - ﷺ - يقوم من الليل فيصلي أربعًا ثم أربعًا ثم ثلاثًا. أخرجه البخاري (^٣).\nوقال أبو حنيفة والثوري: صل بالليل والنهار إن شئت ركعتين، وإن شئت أربعًا أو ستًّا أو ثمانيًا (^٤). وقال الثوري: صل ما شئت بعد أن تقعد في كل ركعتين (^٥)، وهو قول الحسن بن حَيّ (^٦). وقال الأوزاعي: صلاة الليل مثنى والنهار أربعًا، وهو قول إبراهيم النخعي وابن معين (^٧).\nوقال أحمد فيما حكاه الأثرم: أما الذي أختار فمثنى مثنى، وإن\n_________\n= ١/ ١٤٥ كتاب: الطهارة، قال: صحيح على شرط الشيخين ولم يخرجاه، وقال الألباني في \"صحيح ابن ماجه\" (٢٣٤): صحيح.\n(^١) رواه مسلم (٧١٧) كتاب: صلاة المسافرين، باب: صلاة الليل وعدد ركعات النبي - ﷺ - في الليل وأن الوتر ركعة وأن الركعة صلاة صحيحة، وأبو داود (١٣٣٨) كتاب: الصلاة، باب: في صلاة الليل، والترمذي (٤٥٩) كتاب: الصلاة، باب: ما جاء في الوتر بخمس.\n(^٢) \"صحيح مسلم\" (٧٤٦) كتاب: صلاة المسافرين، باب: جامع صلاة الليل ومن نام عنه أو مرض.\n(^٣) سيأتي برقم (٢٠١٣) كتاب: صلاة التراويح، باب: فضل من قام رمضان.\n(^٤) انظر: \"شرح معاني الآثار\" ١/ ٣٣٤.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٣.\n(^٦) انظر: \"التمهيد\" ٤/ ١٧١.\n(^٧) انظر: \"التمهيد\" ٤/ ١٧١، و\"المجموع\" ٣/ ٥٤٩.","vol":"8","page":165},{"text":"صلى أربعًا فلا بأس، وأرجو أن لا يضيق عليه (^١).\nوضعف ابن معين حديث: \"النهار مثنى\". وقال: مَنْ عليٌّ الأزدي حَتَّى أقبل منه هذا وأدع يحيى بن سعيد، عن نافع، عن ابن عمر أنه كان يتطوع بالنهار أربعًا لا يفصل بينهن، وآخذ بحديث عليٍّ الأزدي؟! لو كان حديث عليٍّ صحيحًا لم يخالفه ابن عمر، وقد كان شعبة يتقي هذا الحديث وربما لم يرفعه (^٢)، ولما أورده الترمذي ذكر فيه اختلافًا عن ابن عمر في الرفع والوقف. قَالَ: والصحيح ما روي عنه ذكر الليل فقط (^٣). وقال النسائي: ذكر النهار خطأ (^٤).\nفرع:\nقام إلى ثالثة سهوًا فالأصح أنه يقعد ثم يقوم للزيادة إن شاء. وقال ابن القاسم: يتمها أربعًا. وقال ابن عبد الحكم: يرجع إلى الجلوس يسجد بعد السلام. وقال محمد بن مسلمة: إن كان بالليل قطع -أي: رجع إلى الجلوس- وإن كان بالنهار أتم أربعًا، وهو يراعي قوله: \"صلاة الليل مثنى مثنى\" (^٥).\nثانيها:\nمعنى \"مثنى مثنى\": اثنين اثنين. يريد: ركعتين ركعتين بتسليم في آخر كل ركعتين، ومثنى معدول عن اثنين اثنين، فهي لا تنصرف للعدل\n_________\n(^١) انظر: \"المغني\" ٢/ ٥٣٧ - ٥٣٨.\n(^٢) انظر: \"نصب الراية\" ٢/ ١٤٣ - ١٤٤.\n(^٣) \"سنن الترمذي\" (٥٧٩) كتاب: الجمعة، باب: ما جاء أن صلاة الليل والنهار مثنى مثنى.\n(^٤) \"سنن النسائي\" ٣/ ٢٢٧ كتاب: قيام الليل وتطوع النهار، باب: كيف صلاة الليل؟\n(^٥) انظر: \"التفريع\" ١/ ٢٥٢، \"الكافي\" ص ٦٠.","vol":"8","page":166},{"text":"المكرر، وكأنها عدلت مرتين: مرة عن صيغة اثنين، ومرة عن تكررها، وهي نكرة تعرف بلام التعريف، تقول: المثنى. وكذا ثلاث ورباع، وقيل: إنما لم تنصرف للعدل والوصف، تقول: مررت بقوم مثنى. أي: مررت بقوم اثنين اثنين. وموضعها رفع لأنها خبر المبتدأ الذي هو قوله: \"صلاة الليل\" وفي رواية عن ابن عمر سئل: ما مثنى مثنى؟ قَالَ: يسلم في كل ركعتين (^١).\nثالثها:\nقوله: (\"فإذا خشي أحدكم الصبح\") وجاء: \"فإذا خفت الصبح\" (^٢) و\"إذا رأيت الصبح فأوتر بواحدة\" (^٣) وفي أخرى: \"أوتروا قبل الصبح\" (^٤) وهذا دليل على أن السُّنَّة جعل الوتر آخر الليل، وعلى أن وقته يخرج بطلوع الفجر، وهذا هو المشهور من مذهبنا، وبه قَالَ جمهور العلماء، منهم ابن عمر وعطاء والنخعي وسعيد بن جبير، وقيل: يمتد بعده حَتَّى يصلي الفجر. وبقول الجمهور قَالَ الثوري وأبو حنيفة وصاحباه، واختلف فيه قول مالك، والمشهور من مذهبه أنه يصليه بعد طلوع الفجر ما لم يصل الصبح، والشاذ من مذهبه أنه لا يصلي بعد طلوع الفجر (^٥).\n_________\n(^١) سبق تخرجها.\n(^٢) رواه مسلم (٧٤٩/ ١٤٧) باب: صلاة الليل مثنى مثنى. من حديث ابن عمر.\n(^٣) السابق.\n(^٤) مسلم (٧٥٤) السا بق، والنسائي ٣/ ٢٣١ كتاب: قيام الليل، باب: الأمر بالوتر قبل الصبح، وأحمد ٣/ ١٣، وابن خزيمة في \"صحيحه\" ٢/ ١٤٧ (١٠٨٩) كتاب: الصلاة، باب: الأمر وأبو نعيم في \"الحلية\" ٩/ ٦١، وأبو عوانة ٢/ ٤٥ (٢٢٥٨) كتاب: الصلوات، باب: إيجاب الوتر، وأبو نعيم في \"الحلية\" ٩/ ١٦، والبيهقي ٢/ ٤٧٨ كتاب: الطهارة، باب: وقت الوتر، من حديث أبي سعيد الخدري.\n(^٥) انظر: \"البناية\" ٢/ ٣٦، \"التمهيد\" ٤/ ١٧٧ - ١٧٨، \"عقد الجواهر الثمنية\" ١/ ١٣٣.","vol":"8","page":167},{"text":"وادَّعى ابن بزيزة: أن بالمشهور من مذهب مالك قَالَ أحمد والشافعي (^١)، وقال به السلف: ابن مسعود، وابن عباس، وعبادة بن الصامت، وحذيفة، وأبو الدرداء، وعائشة.\nوقال جماعة من السلف بقول أبي حنيفة، وهو قول جماعة من الكوفيين، وهو رواية ابن مصعب عن مالك، وحكاه الخطابي عنه (^٢)، وقال طاوس: يصلي الوتر بعد صلاة الصبح (^٣).\nوقال أبو ثور والأوزاعي والحسن والليث والشعبي وطاوس (^٤): يصلي ولو طلعت الشمس.\nوقال سعيد بن جبير: يوتر من الليلة القابلة بعد العشاء (^٥).\nوقال عليُّ بن الجهم: الخلاف في ذلك مبني على الخلاف الذي بين طلوع الفجر وطلوع الشمس، هل هو من الليل أو من النهار أو زمن قائم بنفسه؟\nوقال ابن العربي: اختلف الناس في أقل النفل، فقال الشافعي: ركعة. قَالَ: ولا يشرع إلا في الوتر. قلتُ: قائل الحديث الصحيح: \"الصلاة خير موضوع، فمن شاء استقل، ومن شاء استكثر\" (^٦). قَالَ:\n_________\n(^١) \"الإعلام\" ٣/ ٥٨٢، \"المبدع\" ٢/ ٣.\n(^٢) \"معالم السنن\" ١/ ٢٤٨.\n(^٣) رواه ابن أبي شيبة ٢/ ٨٨ (٦٧٩١ - ٦٧٩٢) باب: من قال: يوتر وإن أصبح ..\n(^٤) التخريج السابق.\n(^٥) رواه ابن أبي شيبة ٢/ ٨٨ (٦٧٩٤).\n(^٦) رواه أحمد ٥/ ١٧٨ - ١٧٩، وابن حبان في \"صحيحه\" ٢/ ٧٦ (٣٦١) كتاب: البر والإحسان، باب: ما جاء في الطاعات وثوابها، والطبراني ٨/ ٢١٧ (٧٨٧١)، والحاكم في \"المستدرك\" ٢/ ٥٩٧ كتاب: التاريخ، والبيهقي في \"شعب الإيمان\" ٣/ ٢٩١ (٣٥٧٦) باب: في الصيام، من حديث أبي ذر. وانظر \"البدر المنير\" ٤/ ٣٥٣ - ٣٥٧، و\"تلخيص الحبير\" ٢/ ٢١.","vol":"8","page":168},{"text":"واختلفوا في الوتر فقالت طائفة: الوتر ركعة. وروي ذلك عن ابن عمر وقال: كذلك أوتر رسول الله - ﷺ - وأبو بكر وعمر (^١).\nوروي عن عثمان أنه كان يحيى الليل بركعة يجمع فيها القرآن يوتر بها (^٢)، وعن سعد بن أبي وقاص وابن عباس ومعاوية وأبي موسى وابن الزبير وعائشة: الوتر ركعة. وبه قَالَ عطاء (^٣) ومالك والشافعي وأحمد وإسحاق وأبو ثور، إلا أن مالكًا قَالَ: والوتر واحدة، ولابد أن يكون قبلها شفع، يسلم بينهن في الحضر والسفر. وعن مالك: لا بأس أن يوتر المسافر بواحدة. وعنه: يوتر بثلاث وأقل. وأوتر سحنون في مرضه بواحدة، وهو دالٌّ على أن الشفع ليس بشرط في صحة الوتر.\nوقال الأوزاعي: إن شاء فصل بينهما، وإن شاء وصل.\nوقالت طائفة: يوتر بثلاث لا يفصل بينهن بسلام. روي ذلك عن عمر وعليٍّ وابن مسعود وحذيفة وأُبي بن كعب وابن عباس وأنس وأبي أمامة، وبه قَالَ عمر بن عبد العزيز (^٤) والفقهاء السبعة بالمدينة.\nوقال سعيد بن المسيب: لا يسلم في ركعتي الوتر (^٥). وإليه ذهب الكوفيون والثوري (^٦)، وقال الترمذي: ذهب جماعة من الصحابة\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٨٨ - ٨٩ (٦٨٠٢)، (٦٨٠٦) باب: من كان يوتر بركعة.\n(^٢) رواه ابن أبي شيبة ٢/ ٨٩ - ٩٠ (٦٨١٦).\n(^٣) رواه عن بعضهم ابن أبي شيبة ٢/ ٨٩ (٦٨٠٨ - ٦٨٠٩)، (٦٨١١)، وذكره ابن المنذر في \"الأوسط\" ٥/ ١٧٧.\n(^٤) رواه ابن أبي شيبة عن عمر وأنس وعلى ٢/ ٩٠ - ٩١ - ٩٢ (٦٨٣٠)، (٦٨٣٩)، (٦٨٤٣) كتاب: الصلوات، باب: من كان يوتر بثلاث أو أكثر، ورواه ابن المنذر عنهم في \"الأوسط\" ٥/ ١٨٠ - ١٨١.\n(^٥) رواه ابن أبي شيبة ٢/ ٩١ (٦٨٣٦).\n(^٦) انظر: \"التمهيد\" ٤/ ١٧٦.","vol":"8","page":169},{"text":"وغيرهم إلى هذا.\nوقال الزهري: يوتر بثلاث في رمضان، وفي غيره بواحدة.\nقَالَ القاسم: ورأينا الناس منذ أدركنا يوترون بثلاث، وإن كلًّا لواسع، أرجو أن لا يكون بشيء منه بأس. ذكره البخاري في الحديث الثالث (^١).\nوتأول الكوفيون حديث ابن عباس الآتي حين بات عند خالته ميمونة ورمق صلاته - ﷺ - ليلًا، فذكر أنه صلى ركعتين ثم ركعتين، حَتَّى عدَّ ثنتي عشرة ركعة. قَالَ: ثم أوتر. فيحتمل أن يكون أوتر بواحدة مع اثنتين قد تقدمتاها. فتكون مع الواحدة ثلاثًا؛ ولذلك تأولوا في حديث عائشة الآتي: كان يصلي بالليل إحدى عشرة ركعة، كانت تلك صلاته بالليل. أن الوتر منها الركعة الأخيرة مع ركعتين تقدمتها، ويدل على ذلك أنه - ﷺ - كان لا يزيد في رمضان وغيره على إحدى عشرة ركعة، يصلي أربعًا فلا تسأل عن حسنهن وطولهن، ثم يصلي أربعًا كذلك، ثم ثلاثًا، فدل أن الوتر ثلاث (^٢).\nوقال أهل المقالة الأولى: قوله: \"صلاة الليل مثنى مثنى\" تفسير حديث عائشة أنه كان يصلي أربعًا ثم أربعًا ثم ثلاثًا، وهي زيادة يجب قبولها. وقوله: \"فإذا خشيت الصبح فأوتر بواحدة توتر لك ما قد صليت\" دلالة على أن الوتر واحدة؛ لأنه - ﷺ - قَالَ في الوكعة: \"إنما هي التي توتر ما كان قبلها\" (^٣).\n_________\n(^١) \"سنن الترمذي\" (٤٦٠) كتاب: الصلاة، باب: ما جاء في الوتر بثلاث.\n(^٢) سيأتي برقم (١١٤٧) كتاب: التهجد، باب: قيام النبي - ﷺ - في رمضان وغيره.\n(^٣) سلف برقم (٤٧٣) كتاب: الصلاة، باب: الحلق والجلوس في المسجد.","vol":"8","page":170},{"text":"والوتر في لسان العرب هو الواحد، فلذلك قَالَ - ﷺ -: \"إن الله وترٌ\" (^١) أي: واحد لا شريك له والاسم يتعلق بأول الاسم، كما أن الظاهر من قوله: \"مثنى مثنى\" أي: ثنتين مفردتين، فدل ذلك أن الواحدة هي الوتر دون غيرها، وإذا جازت الركعة بعد صلاة ركعتين أو أكثر جازت دونها؛ لأنها منفصلة بالسلام منها، وكان مالك يكره الوتر بواحدة ليس قبلها نافلة، ويقول: أي شيء يوتر له الركعة وقد قَالَ - ﷺ -: \"يوتر له ما قد صلى\"؟ (^٢) ألا ترى أنه لم يوتر قط إلا بعد عشر ركعات أو اثنتي عشرة ركعة على اختلاف الأحاديث في ذلك (^٣)، فلذلك استحب أن تكون للركعة الوتر نافلة توترها، وأقل ذلك ركعتان.\nتنبيه: ادَّعى بعضهم أن معنى قوله: \"فإذا خشي أحدكم الصبح\" ظاهره: إذا خشي وهو في شفع انصرف من ركعة واحدة، فالوتر إذن لا يفتقر إلى نية، وليس كما زعم، بل ظاهره أنه يصلي ركعة كاملة بعد الخشية.\nفرع:\nهل يحتاج الوتر إلى نية؟ قَالَ مالك: نعم. وخالفه أصبغ، وقال محمد: إذا أحرم بشفع ثم جعله وترًا لا يجزئه.\n_________\n(^١) رواه أبو داود (١٤١٦) كتاب: الوتر، باب: استحباب الوتر، والترمذي (٤٥٣) كتاب: الصلاة، باب: ما جاء أن في الوتر ليس بواحد، قال حديث حسن صحيح، وابن ماجه (١١٦٩) كتاب: إقامة الصلاة، باب: ما جاء في الوتر، وأحمد ١/ ١١٠، والحاكم في \"المستدرك\" ١/ ٣٠٠، والبيهقي ٢/ ٤٦٨ كتاب: الصلاة، باب: ذكر البيان بأنه لا فرض في اليوم والليلة. من حديث علي، وصححه الألباني \"صحيح أبي داود\" (١٢٧٤).\n(^٢) سلف برقم (٤٧٣).\n(^٣) رواها مسلم (٧٣٨) كتاب: الصلاة، باب: صلاة الليل وعدد ركعات النبي - ﷺ -.","vol":"8","page":171},{"text":"رابعها:\nقوله: \"توتر له ما قد صلى\" قد يستدل به مالك أن يكون قبل الوتر شفع، وهو مشهور مذهبه، وأقل الشفع: ركعتان عنده.\nوقول البخاري: (وعن نافع ..) إلى آخره. مبني على السند الذي قبله، وهو حديث \"صلاة الليل مثنى مثنى\" وإنما ذكره كذلك لأمرين: أن يكون سمع كلاًّ منهما مفترقًا عن الآخر، أو أراد أن يفرق بين الحديث والأثر. والبيهقي لما ذكر الأثر خاصة من طريق مالك عن نافع أن ابن عمر كان يسلم، فذكره وعزاه إلى البخاري (^١)، ورواه الشافعي عن مالك، ولفظه: من الوتر. بدل: في الوتر (^٢). وروي من طريق الأوزاعي عن المطلب بن عبد الله المخزومي قَالَ: أتى عبد الله بن عمر رجل قَالَ: وكيف أوتر؟ قَالَ: أوتر بواحدة. قَالَ: إني أخشى أن يقول الناس: البُتَيراء. قَالَ: أسُنَّة الله ورسوله تريد؟ هذِه سُنَّةُ الله ورسوله (^٣). وفي رواية أخرى: البتيراء: أن يصلي الرجل الركعة الثانية\n_________\n(^١) \"السنن الكبرى\" ٣/ ٢١ كتاب: الصلاة، باب: الوتر بركعة واحدة ومن أجاز أن يصلي.\n(^٢) \"مسند الشافعي\" ١/ ١٩٦ (٥٥٢) كتاب: الصلاة، باب: في الوتر. و\"الموطأ\" ص ٩٧ كتاب: الصلاة، باب: الأمر بالوتر.\n(^٣) رواه ابن ماجه (١١٧٦) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في الوتر بركعة. وابن خزيمة في \"صحيحه\" ٢/ ١٤٠ (١٠٧٤) كتاب: الصلاة، باب: ذكر الأخبار المنصوصة عن النبي - ﷺ -، والبيهقي ٣/ ٢٦ كتاب: الصلاة، باب: الوتر بركعة واحدة ومن أجاز أن يصلي.\nقال البوصيري في \"الزوائد\" (٣٨٥): هذا إسناد رجاله ثقات إلا أنه منقطع، قال البخاري: لا أعرف للمطلب سماعًا من أحد الصحابة، قال أبو حاتم: روى عن ابن عمر وما أدري سمع أم لا؟، وضعفه الألباني في \"ضعيف ابن ماجه\". (٢٤٦).","vol":"8","page":172},{"text":"في ركوعها وسجودها وقيامها ثم يقوم في الأخرى ولا يتم لها ركوعها ولا سجودها ولا قيامها، فتلك البُتّيراء (^١). ثم ساق عن عثمان أنه أوتر بركعة، وعن ابن عباس أنه قَالَ لعطاء: ألا أعلمك الوتر؟ قلت: بلى. فقام فركع ركعة (^٢).\nوإنما ذكر البخاري عن ابن عمر هذا الأثر ليرد على أبي حنيفة قوله، وكل من روي عنه الفصل بين الشفع وركعة الوتر بسلام يجيز الوتر بواحدة ليس قبلها شيء. قَالَ الشعبي: كان آل سعيد وآل عبد الله بن عمر يسلمون في ركعتي الوتر ويوترون بركعة (^٣).\nخامسها:\nأكثر العلماء على أن الوتر سُنَّة متأكدة، منهم عليُّ وعبادة بن الصامت وسعيد بن المسيب والحسن والشعبي وابن شهاب، وبه قَالَ الثوري والأئمة الثلاثة والليث وعامة الفقهاء، وقال القاضي أبو الطيب: إنه قول العلماء كافة حَتَّى أبو يوسف ومحمد. قَالَ: وقال أبو حنيفة وحده: هو واجب وليس بفرض، فإن تركه حَتَّى طلع الفجر أثم ولزمه القضاء. وقال أبو حامد في \"تعليقه\": الوتر سُنَّةٌ مؤكدة ليس بفرض ولا واجب، وبه قالت الأمة كلها (^٤). وقال أبو حنيفة: هو واجب. وهو آخر أقواله، وعنه: فرض. وهو قول زفر. وسُنَّة، وهو قول صاحبيه كما سلف (^٥).\n_________\n(^١) رواه البيهقي ٣/ ٢٦ كتاب: الصلاة، باب: الوتر بركعة واحدة ومن أجاز أن يصلي.\n(^٢) التخريج السابق.\n(^٣) رواه ابن أبي شيبة ٢/ ٨٩ (٦٨١٢) كتاب: الصلوات، باب: من كان يوتر بركعة.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٤، \"الذخيرة\" ٢/ ٣٩٢، \"الأم\" ١/ ١٢٥، \"المجموع\" ٣/ ٥١٤، \"الكافي\" ١/ ٣٣٦.\n(^٥) انظر: \"البناية\" ٢/ ٥٦٥ - ٥٦٦.","vol":"8","page":173},{"text":"وعن مالك فيما رواه ابن حزم عنه: ليس فرضًا، ولكن من تركه أُدب وكانت جرحة في شهادته (^١). ومال سحنون وأصبغ فيما حكاه عنه ابن العربي إلى وجوبه (^٢)، وعن أحمد فيما حكاه في \"المغني\" أنَّ تاركه عمدًا رجل سوءٍ، ولا ينبغي أن تقبل شهادته (^٣). وحكى ابن بطال عن ابن مسعود وحذيفة والنخعي أنه واجب على أهل القرآن دون غيرهم (^٤). وعن يوسف بن خالد السمتي شيخ الشافعي: واجب (^٥).\nوفي المرغيناني الحنفي: لو اجتمع أهل قرية على ترك الوتر أدبهم الإمام وحبسهم، فإن امتنعوا قاتلهم (^٦). وفي \"الذخيرة\": يعصي في ظاهر الرواية. وعن أبي يوسف: لا. وعند محمد: أحبه (^٧). وعند الشافعي: لا يجب القضاء.\nوفي استحبابه قولان: أظهرهما: نعم (^٨). وعن أحمد وأبي مصعب واللخمي: لا تقضى بعد الفجر وتقضى طلوعَ الشمس (^٩). لا تقضى عند مالك (^١٠). حجة الجمهور حديث الأعرابي: لا أزيد على هذا ولا أنتقص قَالَ - ﷺ -: \"أفلح إن صدق\" فيه أدلة أربعة (^١١) إخباره أن\n_________\n(^١) \"المحلى\" ٢/ ٢٣١.\n(^٢) \"القبس\" ١/ ٢٩٥.\n(^٣) \"المغني\" ٢/ ٥٩٤.\n(^٤) \"شرح ابن بطال\" ٢/ ٥٨٥.\n(^٥) \"المبسوط\" ١/ ١٤٤.\n(^٦) \"التجنيس والمزدي\" لصاحب \"الهداية\" ٢/ ٨٩.\n(^٧) انظر: \"البناية\" ٢/ ٥٧٤.\n(^٨) انظر: \"الحاوي الكبير\" ٢/ ٢٨٧ - ٢٨٨.\n(^٩) انظر: \"المستوعب\" ٢/ ٢٠٥، \"الفروع\" ١/ ٥٣٧.\n(^١٠) \"المدونة\" ١/ ١٢٠.\n(^١١) ورد في هامش الأصل ما نصه: استنبط هذِه الأحكام الشيخ أبو حامد وغيره.","vol":"8","page":174},{"text":"الواجب الخمس فقط: هل علي غيرها؟ قال \"لا إلا أن تطوع\" فصريحه أن الزيادة تطوع (^١).\n\"أفلح إن صدق\" دليل على أن لا إثم بترك غير الخمس، وحديث معاذ: \"أعلمهم بأن الله فرض عليهم خمس صلوات\". الحديث. أخرجاه (^٢)، وهو من أحسن الأدلة؛ لأن بعث معاذ كان قبل وفاته بقليل، وبحديث عبادة بن الصامت وتكذيبه المُخدَجي فإنه قَالَ: هو واجب. قَالَ عبادة: كذب، سمعت رسول الله - ﷺ - يقول: \"خمس صلوات كتبهن الله على العباد\" رواه مالك في \"الموطأ\" (^٣) وأبو داود والنسائي بإسنادٍ صحيح (^٤).\nاحتج المخالف بأدلة: بحديث أبي أيوب مرفوعًا: \"الوتر حق على كل مسلم\" صححه الحاكم (^٥)، وبحديث على مرفوعًا: \"يا أهل القرآن، أوتروا، فإن الله وترٌ يحب الوتر\" رواه أبو داود والنسائي والترمذي وحسنه (^٦). وبحديث بريدة مرفوعًا: \"الوتر حق، فمن لم يوتر فليس\n_________\n(^١) سلف برقم (٤٦) كتاب: الإيمان، باب: الزكاة من الإسلام.\n(^٢) سيأتي برقم (١٣٩٥) كتاب: الزكاة، باب: وجوب الزكاة، ورواه مسلم (١٩) كتاب: الإيمان، باب: الدعاء إلى الشهادتين وشرائع الإسلام.\n(^٣) \"الموطأ\" ص ٩٦ كتاب: الصلاة، باب: الأمر بالوتر.\n(^٤) \"سنن أبي داود\" (١٤٢٠) كتاب: الوتر، باب: فيمن لم يوتر، و\"سنن النسائي\" ١/ ٢٣٠ كتاب: الصلاة، باب: المحافظة على الصلوات الخمس، وصححه الألباني في \"صحيح أبي داود\" (١٢٧٦).\n(^٥) \"المستدرك\" ١/ ٣٠٢ - ٣٠٣ كتاب: الوتر، قال: صحيح الإسناد على شرط الشيخين ولم يخرجاه.\n(^٦) \"سنن أبي داود\" (١٤١٦) كتاب: الصلاة، باب: استحباب الوتر، و\"سنن الترمذي\" (٤٥٣) كتاب: الصلاة، باب: ما جاء أن الوتر ليس بحتم، و\"سنن النسائي\" ٣/ ٢٢٨ - ٢٢٩ كتاب: قيام الليل وتطوع النهار، باب: الأمر بالوتر، =","vol":"8","page":175},{"text":"منا\" قَالَ ذلك ثلاثًا، رواه أبو داود وصححه الحاكم (^١). وبحديث عمرو بن شعيب عن أبيه عن جده مرفوعًا: \"إن الله زادكم صلاة فحافظوا عليها، وهي الوتر\" رواه أبو داود والترمذي وابن ماجه (^٢)، وبحديث أبي سعيد مرفوعًا: \"أوتروا قبل أن تصبحوا\" (^٣) وبحديث عائشة: كان - ﷺ - يصلي من الليل الوتر، فإذا أوتر قَالَ: \"قومي يا عائشة فأوتري\" رواه مسلم أيضًا (^٤)، وبحديث خارجة بن حذافة العدوي مرفوعًا: \"إن الله قد أمركم بصلاة هي خير لكم من حمر النعم، وهي ما بين صلاة العشاء إلى طلوع الفجر، الوتر الوتر\" مرتين، أخرجه أبو داود والترمذي (^٥)، وبحديث أبي\n_________\n= وصححه الألباني في \"صحيح أبي داود\" برقم (١٢٧٤).\n(^١) \"سنن أبي داود\" (١٤١٩) كتاب: الصلاة، باب: فيمن لم يوتر، \"المستدرك\" ١/ ٣٠٥ - ٣٠٦ كتاب: الوتر، قال: هذا حديث صحيح، أبو المنيب العتكي مروزي ثقة، يجمع حديثه ولم يخرجاه. وضعفه الألباني في \"ضعيف أبي داود\" برقم (٢٥٦).\n(^٢) لم أقف عليه عندهم، وقد رواه أحمد ٢/ ١٨٠، والدارقطني في \"سننه\" ٢/ ٣١، وانظر \"البدر المنير\" للمصنف ٤/ ٣١٦.\nوالذي عند أبي داود (١٤١٨)، والترمذي (٤٥٢)، وابن ماجه (١١٦٨) حديث خارجة بن حذافة مرفوعًا، ولفظه \"إن الله أمدكم بصلاة هي خير لكم من حمر النعم؛ الوتر؛ جعله الله لكم فيما بين صلاة العشاء إلى أن يطلع الفجر\" وسيأتي بعد.\n(^٣) رواه مسلم (٧٥٤) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى.\n(^٤) \"صحيح مسلم\" (٧٤٤٩) كتاب: صلاة المسافرين، باب: صلاة الليل وعدد ركعات النبي - ﷺ - في الليل وأن الوتر ركعة وأن الركعة صلاة صحيحة.\n(^٥) \"سنن أبي داود\" (١٤١٨) كتاب: الصلاة، باب: استحباب الوتر.\nو\"سنن الترمذي\" (٤٥٢) كتاب: الصلاة، باب: ما جاء في فضل الوتر.\nقال. حديث خارجة بن حذافة حديث غريب لا نعرفه إلا من حديث يزيد بن أبي حبيب. قال الألباني في: \"سلسلة الأحاديث الصحيحة\" (١١٤١): صحيح.","vol":"8","page":176},{"text":"سعيد الخدري مرفوعًا: \"من نام عن وتره أو نسيه فليصله إذا ذكره\" روياه أيضًا (^١)، والقضاء فرع الأداء لكن لا يسلم الوجوب، وبحديث معاذ مرفوعًا: \"زادني ربي صلاة -وهي الوتر- وقتها بين العشاء إلى طلوع الفجر\" رواه أحمد (^٢)، وبحديث جابر: \"أيكم خاف أن لا يقوم من آخر الليل فليوتر ثم ليرقد\" الحديث، أخرجه مسلم (^٣). والزيادة والأمداد تكون من جنس اللاحق به كمد الله في عمرك، وأمد السلطان الجيش، ونسب زيادته للرب ﷻ، فكان بأمره وإيجابه، ولو لم يكن واجبًا لكان كالتراويح والسنن التي واظب عليها ولم يجعلها زائدة في الفرائض، فجعل الوتر زيادة على الفرائض من الله، ولم يجعل السنن زيادة عليها، فدل على أن الوتر زيادة. وذكر الطحاوي (^٤) أن وجوب الوتر إجماع من الصحابة، وأجابوا عن حديث الأعرابي أنه كان قبل وجوبه؛ لأن قوله: \"زادكم\" يشعر بتأخيره عن الخمس، ولا نسلم لهم ذلك.\nوأما صلاته الوتر على الراحلة، والفرض لا يؤدى عليها، فكان واجبًا عليه، ومن خصائصه تأدِّيه على الراحلة، وحديث: \"ثلاث هن على فرائض ولكم تطوع\". وعد منها الوتر (^٥)، لا يصح، فلا أحتج به.\n_________\n(^١) \"سنن أبي داود\" (١٤٣١) كتاب: الوتر، في الدعاء بعد الوتر، و\"سنن الترمذي\" (٤٦٥) كتاب: الصلاة، باب: في الرجل ينام عن الوتر أو ينساه، وصححه الألباني في \"صحيح أبي داود\" برقم (١٢٨٥).\n(^٢) \"مسند أحمد\" ٥/ ٢٤٢.\n(^٣) \"صحيح مسلم\" (٧٥٥) كتاب: صلاة المسافرين، باب: من خاف ألا يقوم من آخر الليل فليوتر أوله.\n(^٤) انظر: \"شرح معاني الآثار\" ١/ ٤٣٠ - ٤٣١.\n(^٥) رواه أحمد ١/ ٢٣١، والبزار كما في \"كشف الأستار\" ٣/ ١٤٤ (٢٤٣٣) كتاب: =","vol":"8","page":177},{"text":"وادعى القرافي في \"الذخيرة\" أن الوتر في السفر ليس بواجب عليه، وفعله - ﷺ - كان في السفر (^١)، وهو غريب، وروى الطحاوي عن نافع، عن ابن عمر أنه كان يصلي على راحلته ويوتر بالأرض (^٢). ويزعم ابن عمر أن رسول الله - ﷺ - كان يفعل ذلك (^٣). وفي \"المحيط\" للحنفية: لا يجوز أن يوتر قاعدًا مع القدرة على القيام، ولا على راحلته من غير عذر (^٤). وفي \"المبسوط\": يوتر عندهما -يعني: الصاحبين على الدابة- من غير ضرورة. وإنما لم يكفر جاحده للاختلاف. وفي النسائي والترمذي محسنًا عن عليٍّ قَالَ: ليس الوتر يحتم كهيئة المكتوبة، ولكنه سُنَّة سنَّها رسول الله - ﷺ - (^٥). وقال عبادة بن الصامت: الوتر أمر حسن جميل عمل به النبي - ﷺ - والمسلمون من بعده، وليس بواجب. أخرجه\n_________\n= علامات النبوة، باب: فيما خصه الله به. قال: لا نعلم رواه ابن عباس، ولا رواه عن عكرمة إلا جابر، وأبو جناب روى عنه الثوري وغيره، ولم يكن بالقوي، واسمه يحيى بن أبي حية، والطبراني ١١/ ٢٦٠ (١١٦٧٤)، والدارقطني في \"السنن\" ٢/ ٢١ كتاب: الوتر، باب: صفة الوتر، والبيهقي ٩/ ٢٦٤ كتاب: الضحايا، باب: الأضحية سنة نحب لزومها ونكره تركها. من حديث ابن عباس، قال الألباني في \"ضعيف الجامع الصغير وزيادته\" (٢٥٦١): موضوع.\n(^١) \"الذخيرة\" ٢/ ٣٩٢.\n(^٢) \"شرح معاني الآثار\" ١/ ٤٢٩.\n(^٣) انظر: التخريج السابق.\n(^٤) \"المحيط\" ٢/ ٤٢٦.\n(^٥) \"سنن الترمذي\" (٤٥٣ - ٤٥٤) كتاب: الصلاة، باب: ما جاء أن الوتر ليس بحتم.\nقال: حديث عليًّ حسن، وقال عن ثانيهما: هذا أصح من حديث أبي بكر بن عياش.\nو\"سنن النسائي\" ٣/ ٢٢٩ كتاب: قيام الليل وتطوع النهار، باب: الأمر بالوتر.\nوصححه الألباني في \"صحيح الترمذي\" (٣٧٥).","vol":"8","page":178},{"text":"الحاكم وقال: صحيح على شرط الشيخين (^١)؛ ولأنها صلاة لا يشرع لها أذان ولا إقامة فلم تكن واجبة على الأعيان كالضحى وغيرها، واحترزنا بالأعيان عن الجنازة والنذر. والأحاديث التي استدلوا بها للوجوب محمولة على الاستحباب والتأكد، ولا بد من ذلك للجمع بينهما وبين الأحاديث التي استدللنا بها على عدم الوجوب، وقال تعالى: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الوُسْطَى﴾ [البقرة: ٢٣٨] فأخبر أن لها وسطى. وإذا جعلنا الوتر واجبًا لزمنا المحافظة على ست، وإنما هي خمس. وحديث الباب: \"فإذا خشي أحدكم الصبح صلى ركعة توتر له ما قد صلى\" أي: توتر له تلك الصلاة، وصلاة الليل ليست بواجبة فكذا ما يوتر بها.\nالحديث الثاني:\nحديث كريب عن ابن عباس أَنَّهُ بَاتَ عِنْدَ مَيْمُونَةَ .. الحديث.\nوقد سلف في باب: السمر في العلم، والتخفيف في الوضوء وغيرهما، ويأتي -إن شاء الله- في تفسير آل عمران بزيادة (^٢)، ومما لم يتقدم هناك قوله: فاضطجعت في عرض وسادة. كذا في الرواية؛ وفي رواية أخرى: الوسادة (^٣).\nوالعرض بفتح العين: ضد الطول، قَالَ صاحب \"المطالع\": كذا لأكثرهم، ولبعضهم بضمها وهو: الناحية والجانب. والفتح أشهر. قَالَ ابن عبد البر: وهي الفراش وشبهه. قَالَ: وكان -والله أعلم-\n_________\n(^١) \"المستدرك\" ١/ ٣٠٠ كتاب: الوتر. وافقه الذهبي.\n(^٢) سلف برقم (١١٧) كتاب: العلم، وبرقم (١٣٨) كتاب: الوضوء.\nوسيأتي برقم (٤٥٧١) كتاب: التفسير، باب: ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ﴾.\n(^٣) ستأتي برقم (١١٩٨) كتاب: العمل في الصلاة، باب: استعانة اليد في الصلاة.","vol":"8","page":179},{"text":"مضطجعًا عند رجلي رسول الله - ﷺ - أو رأسه (^١). قَالَ ابن الأثير: الوسادة: المخدة، والجمع: وسائد (^٢). وقد وسدته الشيء فتوسده. أي: جعلته تحت رأسه، وكذا هو في \"الصحاح\" (^٣). وقال صاحب \"المطالع\": وقد قالوا إساد ووساد، واشتقاقهما واحد، والواو هنا بعد الألف ولعلها صورة الهمزة، والوساد: ما يتوسد إليه للنوم. يقال: إساد وإسادة ووسادة، وكانت هذِه الوسادة آدم حشوها ليف كما في أبي داود والنسائي (^٤). قَالَ أبو الوليد: والظاهر أنه لم يكن عندهما فراش غيره، فلذلك ناموا جميعًا فيه.\nواستنبط بعضهم منه قراءة القرآن على غير وضوء؛ لأنه - ﷺ - نام ثم استيقظ فقرأ قبل أن يتوضأ. أقول: ولا يصح؛ لأن وضوءه - ﷺ - لا ينتقض بالنوم كما هو معلوم، ولا شك أن الأولى قراءته على وضوء، وبهذا قَالَ عمر للذي قَالَ له: أتقرأ وأنت على غير وضوء؟! فقال له عمر: من أفتاك بهذا، أمسيلمة الكذاب (^٥)؟ وكان الرجل فيما زعموا من بني حنيفة قد صحب مسيلمة ثم هداه الله للإسلام.\nوقول ابن عباس: فصنعت مثله. يحتمل كما قَالَ ابن التين: أن يريد به جميع ما فعله - ﷺ - على وجه الاقتداء به والمبادرة إلى الانتفاع لما يعلم منه.\n_________\n(^١) \"الاستذكار\" ٥/ ٢٤٦.\n(^٢) \"النهاية في غريب الحديث\" ٥/ ١٨٢.\n(^٣) \"الصحاح\" ٢/ ٥٥٠.\n(^٤) \"سنن أبي داود\" (٤١٤٦) كتاب: اللباس، باب: في الفرش من حديث عائشة.\nو\"سنن النسائي\" ٤/ ٢١٥ - ٢١٦ من حديث عبد الله بن عمرو.\n(^٥) رواه البخاري في \"التاريخ الكبير\" ١/ ٤٣٧ ترجمة (١٤٠٢)، والبيهقي ١/ ٩٠ كتاب: الطهارة، باب: قراءة القرآن بعد الحدث.","vol":"8","page":180},{"text":"وفيه: ما كان عليه - ﷺ - من التواضع كيف أمكنه.\nوقوله: (فاستيقظ يمسح النوم عن وجهه). يحتمل أن يكون أراد بمسحه إزالة النوم عن وجهه أو إزالة الكسل به.\nوقوله: (ثم قرأ عشر آيات من آل عمران). وفي رواية: العشر الآيات الخواتم منها (^١). وفي أخرى: فاستيقظ فتسوك وتوضأ وهو يقول: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ﴾ [آل عمران: ١٩٠] إلى آخر السورة (^٢) فيقتدى به ليبدأ يقظته بذكر الله تعالى، ويختمها به عند نومه.\nوآخر شيء أنت أول هجعة … وأول شيء أنت عند هبوبي\nفيذكر ما ندب إليه من العبادة وما وعد على ذلك من الثواب، وتوعد على المعاصي من العقاب، فإن الآيات المذكورة جامعة لكثير من ذلك، فينشط على العبادة.\nوقوله: (ثم صلى ركعتين ..) إلى آخره. مقتضاه الفصل بين كل ركعتين بسلام.\nوقوله: (ثم اضطجع حَتَّى جاءه المؤذن). هذا الاضطجاع؛ لأجل طلوع الفجر، والخلاف في الاضطجاع بين الفجر والصبح.\nوقوله: (فقام فصلى ركعتين) زاد في \"الموطأ\": خفيفتين (^٣) يعني بذلك: ركعتي الفجر. وفيه أن قيام الليل سُنَّة مسنونة لا ينبغي تركها لهذا الحديث.\nوقد روى عبد الله بن سلام قَالَ: لما قدم رسول الله - ﷺ - المدينة،\n_________\n(^١) سلفت برقم (١٨٣) كتاب: الوضوء، باب: قراءة القرآن بعد الحدث وغيره.\n(^٢) رواها مسلم (٧٦٣/ ١٩) صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه.\n(^٣) \"الموطأ\" ١/ ١١٦ - ١١٧ (٢٩٦) كتاب: الصلاة، باب: ما جاء في صلاة الليل.","vol":"8","page":181},{"text":"وكان أول ما سمعته يقول: \"يا أيها الناس أطعموا الطعام، وأفشوا السلام، وصلوا بالليل والناس نيام تدخلوا الجنَّة بسلام\" (^١) وقد روي عن بعض التابعين أن قيام الليل فرض، حكاه ابن عبد البر (^٢)، وسيأتي.\nواختلفت الآثار في اضطجاعه المذكور في هذا الحديث، فروي أن ذلك كان بعد وتره قبل أن يركع الفجر، وروي أن ذلك كان بعد ركوعه الفجر، وذلك في رواية عروة عن عائشة (^٣).\nوقوله: فقمت إلى جنبه. جاء أن ذلك على يساره فأخذ بأذنه فجعله عن يمينه.\nالحديث الثالث: حديث ابن عمر: \"صلاة الليل مثنى مثنى\" .. الحديث. وقد سلف ما فيه.\nالحديث الرابع: حديث عائشة أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي إِحْدى عَشْرَةَ رَكْعَةً .. الحديث.\nيأتى في صلاة الليل في باب: طول السجود (^٤)، فإنه أليق به،\n_________\n(^١) رواه الترمذي (٢٤٨٥) في صفة القيامة، باب: ما جاء في صفة أواني الحوض.\nقال: هذا حديث صحيح، وابن ماجه (١٣٣٤) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في قيام الليل، وأحمد ٥/ ٤٥١، والدرامي في \"مسنده\" ٣/ ١٧٢٠ (٢٦٧٤) كتاب: الاستئذان، باب: في إفشاء السلام، وعبد بن حميد في \"المنتخب\" ١/ ٤٤٤ (٤٩٥)، والحاكم في \"المستدرك\" ٣/ ١٣ كتاب: الهجرة، قال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه بولاة الأمر من بعده، والبيهقي ٢/ ٥٠٢.\nصححه الألباني في \"صحيح\" الترمذي وابن ماجه.\n(^٢) \"الاستذكار\" ٥/ ١٨٨.\n(^٣) سلفت برقم (٦٢٦) كتاب: الأذان، باب: من انتظر الإقامة.\n(^٤) سيأتي برقم (١١٢٣) كتاب: التهجد.","vol":"8","page":182},{"text":"وأخرجوه أيضًا (^١)، ورواه جماعة عن ابن شهاب فزادوا فيه: يسلم من كل ركعتين، ويوتر منها بواحدة. كذا في \"الموطأ\" (^٢)، وروى مالك عن هشام، عن أبيه، عن عائشة أنها قالت: كان النبي - ﷺ - يصلي من الليل ثلاث عشرة ركعة، ثم يصلي إذا سمع النداء بالصبح ركعتين خفيفتين (^٣).\nوفيما سلف: لا يزيد على إحدى عشرة ركعة.\nوذكر بعض من لم يتأمل قوله أن رواية عائشة اضطربت في الحج والرضاع وصلاته بالليل وقصر الصلاة في السفر، وهو عجيب، فإنه راجع إلى اختلاف حالاته، وأغلبها: إحدى عشرة (^٤)، ومرة وصلها: ثلاث عشرة (^٥)، ومرة: خمس عشرة بإضافة الركعتين أول قيامه إليها وركعتي الفجر، أو ركعتي سنة العشاء، ولم يعتد بذلك في غيرها فلا تضاد إذن.\nوقوله: (ثم يضطجع على شقه الأيمن) هذِه الضجعة سنة، ويقوم مقامها الكلام، وعند المالكية: بدعةٌ، وإنما فعلت للراحة. ووافقنا ابن حبيب، وشذَّ ابن حزم فأوجبها وجعلها شرطًا للصحة -وستكون لنا عودة عند الكلام عليها- وكونها على الأيمن؛ لأنه كان يستحب التيمن في شأنه كله.\n_________\n(^١) مسلم (٧٣٦) باب: صلاة الليل وعدد ركعات النبي - ﷺ - في الليل، \"سنن أبي داود\" (١٣٣٦) كتاب: التطوع، باب: في صلاة الليل، و\"النسائي\" ٣/ ٦٥ كتاب: السهو، باب: السجود بعد الفراغ من الصلاة، و\"ابن ماجه\" (١٣٥٨) كتاب: إقامة الصلاة، باب: ما جاء في كم يصلي بالليل، ورواه أحمد ٦/ ٨٣.\n(^٢) \"الموطأ\" ص ٩٤.\n(^٣) \"الموطأ\" ص ٩٥.\n(^٤) ستأتي برقم (١١٢٣) كتاب: التهجد، باب: طول السجود في قيام الليل.\n(^٥) سلفت برقم (١٨٣) كتاب: الوضوء، باب: قراءة القرآن بعد الحدث وغيره.","vol":"8","page":183},{"text":"<span data-type='title' id=toc-850>٢ - باب سَاعَاتِ الوِتْرِ</span>\nقَالَ أَبُو هُرَيْرَةَ أَوْصَانِي النَّبِيُّ - ﷺ - بِالوِتْرِ قَبْلَ النَّوْمِ.\n\n٩٩٥ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ قَالَ: حَدَّثَنَا أَنَسُ بْنُ سِيرِينَ قَالَ: قُلْتُ لاِبْنِ عُمَرَ: أَرَأَيْتَ الرَّكْعَتَيْنِ قَبْلَ صَلَاةِ الغَدَاةِ أُطِيلُ فِيهِمَا القِرَاءَةَ؟ فَقَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ مَثْنَى مَثْنَى، وَيُوتِرُ بِرَكْعَةٍ، وَيُصَلِّي الرَّكْعَتَيْنِ قَبْلَ صَلَاةِ الغَدَاةِ، وَكَأَنَّ الأَذَانَ بِأُذُنَيْهِ. قَالَ حَمَّادٌ: أَيْ: سُرْعَةً. [انظر: ٤٧٢ - مسلم: ٧٤٩ - فتح: ٢/ ٤٨٦]\n\n٩٩٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ قَالَ: حَدَّثَنَا أَبِي قَالَ: حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي مُسْلِمٌ، عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ قَالَتْ: كُلَّ اللَّيْلِ أَوْتَرَ رَسُولُ اللهِ - ﷺ - وَانْتَهَى وِتْرُهُ إِلَى السَّحَرِ. [مسلم: ٧٤٥ - فتح: ٢/ ٤٨٦]\nوذكر فيه حديث أنس بن سيرين قَالَ: قُلْتُ لاِبْنِ عُمَرَ: أَرَأَيْتَ الرَّكْعَتَيْنِ قَبْلَ صَلَاةِ الغَدَاةِ أُطِيلُ فِيهِمَا القِرَاءَةَ؟ .. الحديث.\nوحديث عائشة قالت: كُلَّ اللَّيْلِ قد أَوْتَرَ رَسُولُ اللهِ - ﷺ - وَانْتَهَى وِتْرُهُ إِلَى السَّحَرِ.\nالشرح:\nهذا التعليق أسنده البخاري، وسيأتي في باب الضحى في الحضر (^١)، وأخرجه مسلم، ونحوه في النسائي (^٢). وحديث أنس\n_________\n(^١) سيأتي برقم (١١٧٨) كتاب: التهجد.\n(^٢) \"صحيح مسلم\" (٧٢١) كتاب: صلاة المسافرين، باب: استحباب صلاة الضحى، وأن أقلها ركعتان وأكملها ثمان.\nو\"سنن النسائي\" ٣/ ٢٢٩ كتاب: قيام الليل وتطوع النهار، باب: الحث على الوتر قبل النوم.","vol":"8","page":184},{"text":"أخرجه مسلم (^١)، وشيخ البخاري فيه أبو النعمان، وهو محمد بن الفضل السدوسي، مات سنة أربع -وقيل: ثلاث- وعشرين ومائتين، ولقبه: عارم (^٢).\nوالحديث الثاني أخرجه مسلم والأربعة (^٣)، ومسلم الذي في إسناده هو ابن صبيح العطار أبو الضحى، مات في خلافة عمر بن عبد العزيز (^٤).\nومسروق هو ابن الأجدع (^٥)، ووالد شيخ البخاري عمر بن حفص، وكان والده ثقة مأمونًا، إلا أنه كان يدلس.\nوقد ورد أيضًا في وقت الوتر أحاديث منها: أنه ما بين العشاء وطلوع الفجر أخرجه أبو داود من حديث خارجة، واستغربه الترمذي (^٦).\nوأحمد من حديث أبي بكرة، وفي أبي داود والترمذي مصححًا من حديث ابن عمر: \"بادروا الصبح بالوتر\" (^٧). وفي أبي داود من حديث أبي قتادة أنه - ﷺ - قَالَ لأبي بكر: \"متى توتر؟ \" قَالَ: أوتر من أوَّل الليل. وقال لعمر: \"متى توتر؟ \" قَالَ: آخره. فقال لأبي بكر: \"هذا\n_________\n(^١) \"صحيح مسلم\" (٧٤٩/ ١٥٧) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل.\n(^٢) انظر: \"تهذيب الكمال\" ٢٦/ ٢٨٧.\n(^٣) \"صحيح مسلم\" (٧٤٥)، \"سنن أبي داود\" (١٤٣٥)، \"سنن الترمذي\" (٤٥٦)، \"سنن النسائي\" ٣/ ٢٣٠، \"سنن ابن ماجه\" (١١٨٥).\n(^٤) انظر: \"تهذيب الكمال\" ٢٧/ ٥٢٠.\n(^٥) السابق ٢٧/ ٤٥١.\n(^٦) \"سنن أبي داود\" (١٤٣٤) كتاب: الصلاة، باب: في وقت الوتر، \"الترمذي\" (٤٥٢). وضعفه الألباني في \"ضعيف أبي دواد\" برقم (٢٥٥).\n(^٧) \"سنن أبي داود\" (١٤٣٤) كتاب: الصلاة، باب: في الوتر قبل النوم، و\"سنن الترمذي\" (٤٦٧) كتاب: الصلاة، باب: ما جاء في مبادرة الصبح بالوتر، والحديث رواه مسلم (٧٥٠) صلاة المسافرين، باب: صلاة الليل مثنى مثنى.","vol":"8","page":185},{"text":"أخذ بالحزم \" وقال لعمر: \"هذا أخذ بالقوة\" (^١). وفي رواية للبيهقي: \"أخذت بالحزم، أو بالوثيقة\" (^٢). وفي رواية له من حديث ابن عمر.\nوقال في حق الصديق: \"بالحزم أخذت\" وفي حق عمر قَالَ: \"فعل القوي فعلت\" (^٣). ولابن ماجه نحوه عن جابر (^٤). ولمسلم من حديث أبي سعيد: \"أوتروا قبل أن تصبحوا\" (^٥) وأخرجه الترمذي والنسائي، وفي رواية: \"قبل الصبح\" (^٦) وفي أخرى: \"قبل الفجر\" (^٧).\nولمسلم أيضًا من حديث ابن عمر: \"من صلى من الليل فليجعل آخر صلاته وترًا قبل الصبح\" (^٨) وله عن جابر: \"من خاف أن لا يقوم من آخر الليل فليوتر أوله، ومن طمع أن يقوم آخر الليل فإن صلاة آخر الليل\n_________\n(^١) \"سنن أبي داود\" (١٤٣٤) كتاب: الصلاة، باب: في الوتر قبل النوم.\nقال الألباني في \"صحيح أبي داود\" (١٢٨٨): صحيح على شرط مسلم، وكذا قال الحاكم، اهـ.\n(^٢) \"السنن الكبرى\" ٣/ ٣٥ كتاب: الصلاة، باب: الاختيار في وقت الوتر وما ورد من الاحتياط في ذلك.\n(^٣) \"السنن الكبرى\" ٣/ ٣٦.\n(^٤) \"سنن ابن ماجه\" (١٢٠٢) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في الوتر أول الليل، قال الألباني في \"صحيح ابن ماجه\" (٩٨٨): حسن صحيح.\n(^٥) \"صحيح مسلم\" (٧٥٤) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل.\n(^٦) \"سنن الترمذي\" (٤٦٨) كتاب: الصلاة، باب: ما جاء في مبادرة الصبح بالوتر.\nو\"سنن النسائي\" ٣/ ٢٣١ كتاب: قيام الليل، باب: الأمر بالوتر قبل الصبح.\n(^٧) رواها الترمذي (٤٦٩) كتاب: الصلاة، باب: ما جاء في مبادرة الصبح بالوتر، وأحمد ٢/ ١٥٠، والحاكم في \"المستدرك\" ١/ ٢٠٣ كتاب: الوتر، والبيهقي ٢/ ٤٧٨ كتاب: الصلاة، باب: وقت الوتر.\n(^٨) \"صحيح مسلم\" (٧٥١) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل.","vol":"8","page":186},{"text":"مشهودة، وذلك أفضل\" (^١). وفي لفظٍ آخر له: \"أيكم خاف أن لا يقوم من آخر الليل فليوتر ثم ليرقد، ومن وثق بقيام من الليل فليوتر من آخره، فإن قراءة آخر الليل محضورة، وذلك أفضل\" (^٢). وفي \"الموطأ\" عن عائشة كانت تقول: من خشي أن ينام حَتَّى يصبح فليوتر قبل أن ينام، ومن رجا أن يستيقظ آخر الليل فليؤخر وتره (^٣). ولأحمد من حديث معاذ: \"زادني ربي صلاة -وهي الوتر- وقتها ما بين العشاء إلى طلوع الفجر\" (^٤).\nواختلف العلماء في وقت الوتر، أما أوله ففيه ثلاثة أوجه:\nأصحها وأشهرها، وهو قول الجمهور أنه يدخل بفراغه من فريضة العشاء، سواء صلى بينه وبين العشاء نافلة أم لا، وسواء أوتر بركعة أو بأكثر، فإن أوتر قبل فعل العشاء لم يصح وتره، سواء تعمده أو سها فظن أنه صلى العشاء أم ظن جوازه، وكذا لو صلى العشاء فظن الطهارة، ثم أحدث فتوضأ فأوتر، فبان حدثه في العشاء، فوتره باطل.\nثانيها: بدخول وقت العشاء، وله أن يصليه قبلها سواء تعمده أوسها.\nثالثها: إن أوتر بركعة فلا بد أن يسبقه نفل، فإن خالف وقع تطوعًا، بخلاف ما إذا أوتر بأكثر من ركعة (^٥). وقال المرغيناني: أول وقته بعد\n_________\n(^١) \"صحيح مسلم\" (٧٥٥) كتاب: صلاة المسافرين، باب: من خاف أن لا يقوم من آخر الليل فليوتر أوله.\n(^٢) \"صحيح مسلم\" (٧٥٥/ ١٦٣).\n(^٣) \"الموطأ\" ص ٩٧.\n(^٤) \"مسند أحمد\" ٥/ ٢٤٢.\n(^٥) انظر: \"المجموع\" ٣/ ٥٠٨.","vol":"8","page":187},{"text":"العشاء، وهذا قولهما (^١)، أما عند أبي حنيفة فأول وقتهما إذا غاب الشفق، ووقتهما واحدٌ، والوتر فرض على حدةٍ، عملًا عنده، وعندهما: سُنَّة (^٢).\nوثمرة الخلاف تظهر فيما إذا صلى العشاء بغير طهارة ثم توضأ وأوتر ثم علم بحدثه فإنه يعيد العشاء ولا يعيد الوتر عنده، خلافًا لهما، وهو قول مالك وأحمد؛ لأنها سنة تبع للعشاء كركعتي العشاء، لا تقدم عليها. وفي أخرى: وهو أن الترتيب شرط بين فرض الوقت عنده حَتَّى يفسد الفجر عنده إذا كان ذاكرًا لترك الوتر، وعندهما كسنة الفجر، إلا عند أبي حنيفة: لا تقدم على العشاء مع الذكر حَتَّى لو أوتر قبل أن يصلي العشاء وهو ذاكر لها لم يجزه اتفاقًا لأدائها قبل وقتها المرتب (^٣).\nوفي \"مختصر الطحاوي\": وقت الوتر: وقت العشاء، فمن صلاها في أوَّل الوقت أو آخره يكون مؤديًا لا قاضيًا.\nوأما آخر وقت الوتر فقد سلف في الباب قبله واضحًا. ونقل ابن المنذر إجماع أهل العلم على أن ما بين صلاة العشاء إلى طلوع الفجر وقت للوتر (^٤).\nثم حكي عن جماعة من السلف أنهم قالوا: يمتد وقته حَتَّى يصلي الصبح، وعن جماعة: يفوت بطلوع الفجر.\n_________\n(^١) \"الهداية\" ١/ ٤٢.\n(^٢) انظر: \"المحيط\" ٢/ ٢٦٥ - ٢٦٧.\n(^٣) انظر: \"الهداية\"١/ ٤٢.\n(^٤) \"الأوسط\" ٥/ ١٩٠.","vol":"8","page":188},{"text":"وقال ابن التين: أول وقته انقضاء صلاة العشاء، واختلف في آخره، فقال مالك: يصلى بعد الفجر ما لم يصل الصبح (^١)، وقال أبو مصعب: لا يقضى بعد الفجر، وقال بعض الناس: من نسيه أو نام عنه فليصلِّه من الغد.\nواختلف فيما إذا ذكره، وهو في الصبح، هل يقطعها أم لا؟ فقيل: يقطعها مطلقًا، وسواء كان إمامًا أو مأمومًا أو فذًّا لتأكده، وقيل: لا يقطع مطلقًا؛ لأنه سنة، وقيل: يقطع الإمام والفذ فقط؛ لأن المأموم تابع لغيره بخلافهما، وقيل: يقطع الفذ خاصة لتأكد الجماعة، وقيل: إن يذكر قبل أن يعقد ركعة قطع، وإلا فلا.\nواستدل من رأى بجواز الوتر بعد الصبح بحديث أبي سعيد الخدري: \"من نام عن وتره فليصل إذا أصبح\" أخرجه الترمذي (^٢)، وله في رواية عنه: (من نام عن الوتر أو نسيه، فليصله إذا ذكر وإذا استيقظ). قَالَ الترمذي: والأول أصح (^٣)، وأخرج الثاني وأبو داود إلى قوله: \"إذا ذكر\" (^٤)، وفي النسائي من حديث محمد بن المنتشر قَالَ: كان في مسجد عمرو بن شرحبيل فأقيمت الصلاة فجعلوا ينتظرونه فقال: إني كنت أوتر. قَالَ: وسئل عبيد الله: هل بعد الأذان وتر؟ قَالَ: نعم، وبعد (الإقامة) (^٥) قَالَ: وحدث عن النبي - ﷺ - أنه نام\n_________\n(^١) انظر: \"المنتقى\" ١/ ٢٢٠.\n(^٢) \"سنن الترمذي\" (٤٦٦) كتاب: الصلاة، باب: ما جاء في الرجل ينام عن الوتر وينساه، قال: هذا أصح من الحديث الأول:، وصححه الألباني في \"صحيح الترمذي\" (٣٨٦).\n(^٣) \"سنن الترمذي\" (٤٦٥) كتاب: الصلاة.\n(^٤) \"سنن أبي داود\" (١٤٣١) كتاب: الصلاة، باب: في الدعاء بعد الوتر.\n(^٥) في الأصل [الإمامِ]. والمثبت ما يقتضيه للسياق.","vol":"8","page":189},{"text":"عن الصلاة حَتَّى طلعت الشمس ثم صلى (^١).\nوفي \"الموطأ\" عن ابن عباس: نام ليلة ثم استيقظ وقال لغلامه: انظر ما صنع الناس. وكان قد ذهب بصره، فذهب الخادم ثم رجع فقال: انصرفوا من الصبح، فقام فأوتر ثم صلى الصبح (^٢).\nوفيه عن عبادة: كان يؤم قومًا فخرج يومًا إلى الصبح فأقام المؤذن فأسكته حَتَّى أوتر، ثم أقام (^٣).\nوفيه: مالك بلغه أن ابن عباس وعبادة والقاسم بن محمد وعبد الله بن عامر بن ربيعة: إني لأوتر وأنا أسمع الإقامة بالصبح، أو بعد الفجر. شك راويه (^٤).\nوعن ابن مسعود فيما حكاه ابن الأثير من غير عزو: ما أبالي لو أقيمت الصلاة للصبح وأنا أوتر.\nواستدلوا أيضًا بالحديث -السالف-: \"فإذا خشي أحدكم الصبح فليوتر\" وقد سلف وجهه. قَالَ ابن التين: فيه متعلقان: أحدهما: قوله: \"إذا خشي\" فنص على أنه مما ينبغي لصاحب الوتر، وذلك يدل على أن له تأثيرًا فيه، والثاني: قوله: \"فليوتر\" فأمر بالوتر إذا خشي الفجر، وذلك يقتضي فعله قبل الفجر.\nوفي وصيته - ﷺ - أبا هريرة بالوتر قبل النوم (^٥)، وفعل أبي بكر دليل أن\n_________\n(^١) \"سنن النسائي\" ٣/ ٢٣١ كتاب: قيام الليل، باب: الوتر بعد الأذان، قال الألباني في \"صحيح النسائي\": صحيح الإسناد.\n(^٢) \"الموطأ\" ص ٩٨.\n(^٣) السابق ص ٩٨.\n(^٤) السابق ص ٩٨.\n(^٥) سيأتي برقم (١١٧٨) كتاب: التهجد، باب: صلاة الضحى في الحضر.","vol":"8","page":190},{"text":"ذلك مخافة فوات فعله، وإلا فلا شك أنهما يستيقظان بعد الفجر لصلاة الصبح.\nواعلم أن البخاري ذكر في هذا الباب الأحاديث الثلاثة السالفة، وهي جامعة لأوقات الوتر، مطابقة لما بوب له، وذلك أن حديث أبي هريرة يقتضي أوائل الليل قبل النوم، وحديث: \"يصلي من الليل مثنى مثنى ويوتر بركعة\" مجموع الليل، وحديث: \"انتهاء وتره إلى السحر\" (^١) آخر الليل. قَالَ المهلب: ليس للوتر وقت مؤقت لا يجوز غيره؛ لأنه - ﷺ - قد أوتر كل الليل كما قالت عائشة، وقد اختلف السلف في ذلك، فعن الصديق وعثمان وأبي هريرة ورافع بن خديج أنهم كانوا يوترون أول الليل (^٢)، وكان يوتر آخره عمر وعلي وابن مسعود وأبو الدرداء وابن عباس وابن عمر، وجماعة من التابعين (^٣).\nواستحبه مالك والثوري والكوفيون وجمهور العلماء (^٤)، فإن قلتَ: ما وجه أمره - ﷺ - بالوتر قبل النوم لأبي هريرة؟ قلتُ: خشية أن يستولي عليه النوم، فأمره بالأخذ بالثقة، وبهذا وردت الأخبار عنه - ﷺ - منها:\n_________\n(^١) رواه مسلم (٧٤٥)، كتاب الصلاة، باب: صلاة الليل وعدد ركعات النبي.\n(^٢) رواه عبد الرزاق عن أبي هريرة ٣/ ١٦ (٤٦٢٢) كتاب: الصلاة، باب: أي ساعة يستحب فيها الوتر.\nورواه ابن أبي شيبة عن الصديق ورافع بن خديج ٢/ ٨٣ (١٧٣٥)، (٦٧٣٦) باب: من قال: يصلي شفعًا ولا يشفع وتره، ورواه أيضًا عن عثمان ٢/ ٨٣ (٦٧٢٩) باب: في الرجل يوتر ثم يقوم بعد ذلك.\n(^٣) رواه عبد الرزاق عن عمر ٣/ ١٤ (٤٦١٧) باب: أي ساعة يستحب فيها الوتر، وابن أبي شيبة عن عمر ٢/ ٨١ (٦٧٠٥) باب من قال يجعل الرجل آخر صلاته، ورواها أيضًا عنهم ٢/ ٨٤ - ٨٥ (٦٧٤٩ - ٦٧٦٥) باب في من كان يؤخر وتره.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٤٩١، \"الأوسط\" ٥/ ١٧٣، \"المجموع\" ٣/ ٥٠٨، \"المغني\" ٢/ ٥٩٦، ٥٩٧.","vol":"8","page":191},{"text":"حديث عائشة: \"من خاف أن لا يستيقظ آخر الليل؛ فليوتر أول الليل، ومن علم أنه يستيقظ آخر الليل؛ فإن صلاته آخر الليل محضورة، وذلك أفضل\" (^١)، ومنها حديث أبي قتادة السالف.\nوقوله: (وكان الأذان بأذنيه). قَالَ حماد: أي: سرعة، المراد بالأذان هنا: الإقامة كما قَالَ المهلب، يريد أنه كان يسرع ركعتي الفجر قبل الإقامة من أجل تغليسه بالصبح.\nوقول عائشة: (كل الليل قد أوتر رسول الله - ﷺ -) دال على أن الليل من فعل العشاء وقت له كما سلف، وقد يكون أوتر من أوله لشكوى حصلت، وفي وسطه لاستيقاظه إذ ذاك وآخره غاية له.\n_________\n(^١) رواه مسلم (٧٥٥) كتاب: صلاة المسافرين، باب: من يخاف أن لا يقوم من آخر الليل فليوتر أوله. من حديث جابر.","vol":"8","page":192},{"text":"<span data-type='title' id=toc-851>٣ - باب إِيقَاظِ النَّبِيِّ - ﷺ - أَهْلَهُ بِالوِتْرِ</span>\n٩٩٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي وَأَنَا رَاقِدَةٌ مُعْتَرِضَةً عَلَى فِرَاشِهِ، فَإِذَا أَرَادَ أَنْ يُوتِرَ أَيْقَظَنِي فَأَوْتَرْتُ. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ٢/ ٤٨٧]\nذكر فيه حديث عائشة: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي وَأَنَا رَاقِدَةٌ مُعْتَرِضَةً عَلَى فِرَاشِهِ، فَإِذَا أَرَادَ أَنْ يُوتِرَ أَيْقَظَنِي فَأوْتَرْتُ.\nهذا الحديث أخرجه مسلم وأبو داود (^١) والترمذي (^٢) أيضًا، وفي رواية: كاعتراض الجنازة (^٣). وفي رواية: يصلي صلاته من الليل كلها وأنا معترضة بينه وبين القبلة (^٤). وفي أخرى: على الفراش الذي ينامان عليه (^٥).\nأما حكم الباب وهو إيقاظ الرجل أهله للوتر، فهو مطابق لما ترجم له، وهو امتثال بقول الرب ﷻ: ﴿وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ﴾ [طه: ١٣٢].\nوفيه: الصلاة على الفراش، وتنبيه النائم للصلاة إذا خيف عليه خروج الوقت. قَالَ القرطبي: ولا يبعد أن يقال: إن ذلك واجب في الصلاة الواجبة؛ لأن النائم وإن لم يكن مكلفًا في حال نومه، لكن\n_________\n(^١) مسلم (٥١٢/ ٢٦٨) كتاب: الصلاة، باب: الاعتراض بين يدي المصلي، وأبو داود (٧١١) كتاب: الصلاة، باب: من قال: المرأة لا تقطع الصلاة.\n(^٢) لم أقف عليه.\n(^٣) سلفت هذِه الرواية برقم (٣٨٣) كتاب: الصلاة، باب: الصلاة على الفراش.\nورواها مسلم (٥١٢/ ٢٦٧) كتاب: الصلاة، باب: الاعتراض بين يدي المصلي.\n(^٤) التخريج السابق.\n(^٥) سلف برقم (٣٨٤) كتاب: الصلاة، باب: الصلاة على الفراش.","vol":"8","page":193},{"text":"مانعه سريع الزوال، فهو كالغافل، ولا شك أنه يجب تنبيه الغافل (^١).\nوفيه: اعتراض المرأة بين يدي المصلي، وقد سلف ذلك في موضعه.\nوفيه: تأكيد الوتر والأمر به والمواظبة عليه، ومشروعية الوتر في حق النساء.\nوفيه: الوتر آخر الليل.\n_________\n(^١) \"المفهم\" ٢/ ٣٧٦ - ٣٧٧.","vol":"8","page":194},{"text":"<span data-type='title' id=toc-852>٤ - باب لِيَجْعَلْ آخِرَ صَلَاتِهِ وِتْرًا</span>\n٩٩٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اجْعَلُوا آخِرَ صَلَاتِكُمْ بِاللَّيْلِ وِتْرًا\". [انظر: ٤٧٢ مسلم: ٧٥١ - فتح: ٢/ ٤٨٨]\nذكر فيه حديث نافع، عن عبد الله، عن النبي - ﷺ - قَالَ: \"اجْعَلُوا آخِرَ صَلاِتكُمْ بِاللَّيْلِ وِتْرًا\".\nهذا الحديث أخرجه مسلم (^١)، وهو دال على كون الوتر آخر الصلاة.\nواختلف العلماء فيمن أوتر ثم نام ثم تهجد، هل يجعل آخر صلاته وترًا أم لا؟ فكان ابن عمر إذا عرض له ذلك صلى ركعة واحدة في ابتداء قيامه أضافها إلى وتره ينقضه بها ثم يصلي مثنى مثنى، ثم يوتر بواحدة (^٢).\nروي ذلك عن سعد (^٣) وابن عباس (^٤) وابن مسعود (^٥)، وبه قَالَ إسحاق (^٦).\n_________\n(^١) مسلم (٧٥١) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى والوتر ركعة آخر الليل.\n(^٢) رواه ابن أبي شيبة ٢/ ٨٢ (٦٧٢٥) كتاب: الصلوات، باب: في الرجل يوتر ثم يقوم بعد ذلك.\n(^٣) انظر: \"الأوسط\" لابن المنذر ٥/ ١٩٦ كتاب: الوتر، باب: ذكر ونقض الوتر.\n(^٤) رواه ابن أبي شيبة ٢/ ٨٢ (٦٧٢٤) كتاب: الصلوات، باب: في الرجل يوتر ثم يقوم بعد ذلك.\n(^٥) رواه ابن المنذر في \"الأوسط\" ٥/ ١٩٨ كتاب: الوتر، باب: ذكر نقض الوتر.\n(^٦) انظر: \"الأوسط\" لابن المنذر ٥/ ١٩٧.","vol":"8","page":195},{"text":"وممن روي عنه أنه يشفع وتره عثمان (^١) وعليّ (^٢)، وعن عمرو بن ميمون (^٣) وابن سيرين (^٤) مثله.\nوكانت طائفة لا ترى نقض الوتر.\nروي عن الصديق أنه قَالَ: أما أنا فإني أنام على وترٍ، فإن استيقظت صليت شفعًا حَتَّى الصباح (^٥).\nوروي مثله عن عمار (^٦) وسعد وابن عباس.\nوقالت عائشة في الذي ينقض وتره: هذا يلعب بوتره (^٧).\nوقال الشعبي: أمرنا بالإبرام ولم نؤمر بالنقض (^٨).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٨٣ (٦٧٢٩) كتاب: الصلوات، باب: في الرجل يوتر ثم يقوم بعد ذلك.\n(^٢) رواه عبد الرزاق ٣/ ٣٠ (٤٦٨٤) كتاب: الصلاة، باب: الرجل يوتر ثم يستيقظ فيريد أن يصلي.\n(^٣) رواه ابن أبي شيبة ٢/ ٨٢ (٦٧٢٦) كتاب: الصلوات، باب: في الرجل يوتر ثم يقوم بعد ذلك.\nوعبد الرزاق ٣/ ٣٢ (٤٦٩٢) كتاب: الصلاة، باب: الرجل يوتر ثم يقوم بعد\n(^٤) رواه عبد الرزاق ٣/ ٣٠ (٤٦٨٣) كتاب: الصلوات، باب: الرجل يوتر ثم يستيقظ فيريد أن يصلي.\n(^٥) رواه ابن أبي شيبة ٢/ ٨١ (٦٧٠٧) كتاب: الصلوات، باب: من قال: يجعل الرجل آخر صلاته بليل وترًا.\n(^٦) رواه ابن أبي شيبة ٢/ ٨٣ (٦٧٣٣) كتاب: الصلوات، باب: من قال: يصلي شفعًا ولا يشفع وتره.\n(^٧) رواه ابن أبي شيبة ٢/ ٨٤ (٦٧٤٣) كتاب: الصلواج، باب: من قال: يصلى شفعًا ولا يشفع وتره.\n(^٨) السابق.","vol":"8","page":196},{"text":"وكان لا يرى نقض الوتر: علقمة (^١) ومكحول (^٢) والنخعي (^٣) والحسن، وهو قول مالك والأوزاعي، والصحيح من مذهب الشافعي وأحمد وأبي ثور (^٤).\nوقال ابن التين: ذكر بعض أهل العلم أن في الحديث دلالة لقول من قَالَ: إذا شفع وتره بركعة ساهيًا أنه يعيد وتره. وفي \"المبسوط\" فيمن أوتر ثم ظن أنه لم يصل إلا ركعتين فأوتر بركعة، ثم ظهر له أنه أوتر يعيد إليها أخرى، ثم يستأنف الوتر لظاهر الحديث. ومشهور مذهب مالك أن لا إعادة ويعتد بوتره؛ لأن الوتر يوتر ما قبله وما بعده من النوافل، إلا أن الفضل في تأخيره عن جميع ما يوتره (^٥).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٨٢ (٦٧٣٩) كتاب: الصلوات، باب: من قال: يصلي شفعًا ولا يشفع وتره.\n(^٢) رواه ابن أبي شيبة ٢/ ٨٣ (٦٧٣١) كتاب: الصلوات، باب: في الرجل يوتر ثم يقوم بعد ذلك.\n(^٣) رواه ابن أبي شيبة ٢/ ٨٤ (٦٧٤٧) كتاب: الصلوات، باب: من قال يصلي شفعًا ولا يشفع وتره.\n(^٤) انظر: \"الاستذكار\" ٢/ ١١٨، \"المجموع\" ٣/ ٥٢١، \"المغني\" ٢/ ٥٩٨.\n(^٥) انظر \"المنتقى\" ١/ ٢٢٤، \"التاج والإكليل\" ٢/ ٣٧٩.","vol":"8","page":197},{"text":"<span data-type='title' id=toc-853>٥ - باب الوِتْرِ عَلَى الدَّابَّةِ</span>\n٩٩٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي بَكْرِ بْنِ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ بْنِ الخَطَّابِ، عَنْ سَعِيدِ بْنِ يَسَارٍ أَنَّهُ قَالَ: كُنْتُ أَسِيرُ مَعَ عَبْدِ اللهِ بْنِ عُمَرَ بِطَرِيقِ مَكَّةَ. فَقَالَ سَعِيدٌ: فَلَمَّا خَشِيتُ الصُّبْحَ نَزَلْتُ فَأَوْتَرْتُ، ثُمَّ لَحِقْتُهُ، فَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ: أَيْنَ كُنْتَ؟ فَقُلْتُ: خَشِيتُ الصُّبْحَ، فَنَزَلْتُ فَأَوْتَرْتُ. فَقَالَ عَبْدُ اللهِ: أَلَيْسَ لَكَ فِي رَسُولِ اللهِ - ﷺ - أُسْوَةٌ حَسَنَةٌ؟ فَقُلْتُ: بَلَى وَاللهِ. قَالَ: فَإِنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُوتِرُ عَلَى البَعِيرِ. [١٠٠٠، ١٠٩٥، ١٠٩٦، ١٠٩٨، ١١٠٥ - مسلم: ٧٠٠ - فتح: ٢/ ٤٨٨]\nذكر فيه حديث ابن عمر أنه - ﵇ - كَانَ يُوتِرُ عَلَى البَعِيرِ.\nوفيه قصة.\nوأخرجه مسلم وأبو داود والترمذي وابن ماجه أيضًا (^١).\nوفيه: أبو بكر بن عمر بن عبد الرحمن بن عبد الله بن عمر بن الخطاب القرشي العدوي المدني. قَالَ ابن الحذاء: لا نعرف اسمه. قَالَ: وقد قيل فيه بإسقاط عمر، والصحيح إثباته. قَالَ أبو حاتم: لا بأس به. ووثقه غيره أيضًا، روى له الجماعة سوى أبي داود هذا الحديث الواحد (^٢).\n_________\n(^١) رواه مسلم (٧٠٠) كتاب: صلاة المسافرين، باب: جواز صلاة النافلة على الدابة في السفر حيث توجهت، وأبو داود (١٢٢٦) كتاب: الصلاة، باب: التطوع على الراحلة والوتر، والترمذي (٤٧٢) كتاب: الصلاة، باب: ما جاء في الوتر على راحلة، وابن ماجه (١٢٠٠) كتاب: إقامة الصلاة والسنة منها، باب: ما جاء في الوتر على الراحلة.\n(^٢) أبو بكر العدوي المدني. قال عنه أبو حاتم: لا بأس به، لا يُسَمَّى، وقال اللالكائي: ثقة. وذكره ابن حبان في كتاب \"الثقات\". انظر: \"التاريخ الكبير\" ٨/ ١٣، \"الجرح والتعديل\" ٩/ ٣٣٧ (١٤٩١)، \"تهذيب الكمال\" ٣٣/ ١٢٦ (٧٢٥١).","vol":"8","page":198},{"text":"وفيه: دلالة على تأكد الوتر، وأن الوتر قبل طلوع الفجر.\nو(أسوة) بكسر الهمزة وضمها قراءتان مشهورتان، وهو ما يتأسى به، بمعنى: القدوة.\nوفيه: استباحة اليمين بغير ضرورة في تصاريف الكلام، والأمر بالمعروف والنهي عن المنكر، وأن العالم يعلِّم من لم يعلم.\nوفيه: الوتر على البعير، وبه قَالَ مالك والثوري والأوزاعي والليث والشافعي وأحمد وأبو ثور، وقد سلف ما في ذلك في باب ما جاء في الوتر. وقد صحَّ عن ابن عمر أنه كان يوتر على بعيره كما ذكره ابن المنذر عنه (^١)، وهو معنى ما ذكره البخاري عنه (^٢)، وكان يفعل ذلك عليٌّ وابن عباس أيضًا (^٣)، وعن عطاء مثله.\nقَالَ الطحاوي: ذكر عنهم -يعني: عن الكوفيين- أن الوتر لا يصلى على الراحلة (^٤)، وهو خلاف السنة الثابتة.\nقَالَ ابن التين: والأفضل فعله على الأرض لتأكد أمره واختلاف الناس في وجوبه، هذا هو المشهور من المذهب.\nوفي \"مختصر ما ليس في المختصر\": ويجب أن يوتر المسافر على الأرض ويصلي بقية نافلته على الجمل، فقد روي عنه - ﷺ - أنه إذا حضره الوتر أناخ راحلته وصلى، وهذا هو الأفضل؛ وذاك لبيان الجواز.\n_________\n(^١) \"الأوسط\" ٥/ ٢٠١ كتاب: الوتر، باب: ذكر الوتر على الراحلة.\n(^٢) سيأتي برقم (١٠٩٥) كتاب: تقصير الصلاة، باب: صلاة التطوع على الدواب وحيثما توجهت به.\n(^٣) أثر علي وابن عباس رواهما ابن أبي شيبة ٢/ ٩٨ كتاب: الصلوات، باب: من رخص في الوتر على الراحلة.\n(^٤) \"شرح معاني الآثار\" ١/ ٤٣١.","vol":"8","page":199},{"text":"<span data-type='title' id=toc-854>٦ - باب الوِتْرِ فِي السَّفَرِ</span>\n١٠٠٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي السَّفَرِ عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ، يُومِئُ إِيمَاءً، صَلَاةَ اللَّيْلِ إِلاَّ الفَرَائِضَ، وَيُوتِرُ عَلَى رَاحِلَتِهِ. [انظر: ٩٩٩ - مسلم: ٧٠٠ - فتح: ٢/ ٤٨٩]\nذكر فيه حديث ابن عمر: كَانَ رسول الله - ﷺ - يُصَلِّي فِي السَّفَرِ عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ، يُومِئُ إِيمَاءً، صَلَاةَ اللَّيْلِ إِلَّا الفَرَائِضَ، وُيوتِرُ عَلَى رَاحِلَتِهِ.\nالوتر سنة مؤكدة في السفر والحضر، والسنة لا يسقطها السفر. وقد روي عن ابن عباس وابن عمر أنهما قالا: الوتر في السفر سنة (^١). وهو رد على الضحاك أن المسافر لا وتر عليه (^٢)، وأيضًا فإن ابن عمر ذكر أن رسول الله - ﷺ - كان يتنفل في السفر على راحلته حيث توجهت به، والوتر أولى بذلك؛ لأنه آكد من النافلة.\nقَالَ المهلب: وهذا الحديث تفسير لقوله تعالى: ﴿وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ [البقرة: ١٤٤] أن المراد به: الصلوات المفروضات، وأن القبلة فرض فيها، وبيَّن أن القبلة في النوافل سنة؛ لصلاته - ﷺ - لها في أسفاره على راحلته حيثما توجهت به.\nوفيه: النافلة بالليل في السفر، والتنفل على الراحلة حيث توجهت إيماءً. والوتر على الراحلة كما سلف.\nوقوله: (إلا الفرائض). يعني: كان يصليها بالأرض، والأظهر عندنا\n_________\n(^١) \"المصنف\" لابن أبي شيبة ٢/ ٩٦ (٦٨٩٨) باب: في المسافر يكون عليه وتر.\n(^٢) المصدر السابق.","vol":"8","page":200},{"text":"أنه لا يختص بالسفر الطويل (^١).\nونقل ابن التين اعتبار القصر عن الشارع، وعن مالك اعتباره أيضًا (^٢)، وعند أبي حنيفة: ينزل لسنة الفجر لتأكدها، وعنده: لا يجوز مثلها قاعدًا، وعنه رواية: أنها واجبة. ومنعها أبو حنيفة في المصر. وجوَّزها أبو يوسف، وهو رأي الإصطخري، وكرهها محمد (^٣) (^٤).\n_________\n(^١) انظر: \"البيان\" ٢/ ١٥١ - ١٥٢، \"روضة الطالبين\" ١/ ٢١٠.\n(^٢) انظر: \"الذخيرة\" ٢/ ١١٩ - ١٢٠.\n(^٣) ورد في هامش الأصل ما نصه: ثم بلغ في التاسع بعد الثمانين كتبه مؤلفه غفر الله له.\n(^٤) انظر: \"البناية\" ٢/ ٦٥٤، ٦٥٥.","vol":"8","page":201},{"text":"<span data-type='title' id=toc-855>٧ - باب القُنُوتِ قَبْلَ الرُّكُوعِ وَبَعْدَهُ </span>(^١)\n١٠٠١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ قَالَ سُئِلَ أَنَسٌ أَقَنَتَ النَّبِيُّ - ﷺ - فِي الصُّبْحِ؟ قَالَ: نَعَمْ. فَقِيلَ لَهُ: أَوَقَنَتَ قَبْلَ الرُّكُوعِ؟ قَالَ بَعْدَ الرُّكُوعِ يَسِيرًا. [١٠٠٢،١٠٠٣، ١٣٠٠، ٢٨٠١، ٢٨١٤، ٣٠٦٤، ٣١٧٠، ٤٠٨٨، ٤٠٨٩، ٤٠٩٠، ٤٠٩٢، ٤٠٩٤، ٤٠٩٥، ٤٠٩٦، ٦٣٩٤، ٧٣٤١ - مسلم: ٦٧٧ - فتح: ٢/ ٤٨٩]\n\n١٠٠٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ قَالَ: حَدَّثَنَا عَاصِمٌ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ، عَنِ القُنُوتِ. فَقَالَ قَدْ كَانَ القُنُوتُ. قُلْتُ قَبْلَ الرُّكُوعِ أَوْ بَعْدَهُ؟ قَالَ: قَبْلَهُ. قَالَ: فَإِنَّ فُلَانًا أَخْبَرَنِي عَنْكَ أَنَّكَ قُلْتَ: بَعْدَ الرُّكُوعِ. فَقَالَ: كَذَبَ، إِنَّمَا قَنَتَ رَسُولُ اللهِ - ﷺ - بَعْدَ الرُّكُوعِ شَهْرًا -أُرَاهُ- كَانَ بَعَثَ قَوْمًا يُقَالُ لَهُمُ القُرَّاءُ زُهَاءَ سَبْعِينَ رَجُلًا إِلَى قَوْمٍ مِنَ المُشْرِكِينَ دُونَ أُولَئِكَ، وَكَانَ بَيْنَهُمْ وَبَيْنَ رَسُولِ اللهِ - ﷺ - عَهْدٌ، فَقَنَتَ رَسُولُ اللهِ - ﷺ - شَهْرًا يَدْعُو عَلَيْهِمْ. انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٢/ ٤٨٩]\n\n١٠٠٣ - أَخْبَرَنَا أَحْمَدُ بْنُ يُونُسَ قَالَ: حَدَّثَنَا زَائِدَةُ، عَنِ التَّيْمِيِّ، عَنْ أَبِي مِجْلَزٍ، عَنْ أَنَسٍ قَالَ: قَنَتَ النَّبِيُّ - ﷺ - شَهْرًا يَدْعُو عَلَى رِعْلٍ وَذَكْوَانَ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٢/ ٤٠٩]\n\n١٠٠٤ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنَا خَالِدٌ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ قَالَ: كَانَ القُنُوتُ فِي المَغْرِبِ وَالفَجْرِ. [فتح: ٢/ ٤٩٠]\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث أيوب عن محمد -هو ابن سيرين- قَالَ: سُئِلَ أنَسٌ أَقَنَتَ النَّبِيُّ - ﷺ - فِي الصُّبْحِ؟ قَالَ: نَعَمْ. فَقِيلَ لَهُ: أَوَقَنَتَ قَبْلَ الرُّكُوعِ؟ قَالَ بَعْدَ الرُّكُوعِ يَسِيرًا.\n_________\n(^١) ورد في هامش الأصل ما نصه: آخر ٩ من ٤ تجزئة المصنف.","vol":"8","page":202},{"text":"هذا الحديث أخرجه مسلم أيضًا (^١). وقال الدارقطني: تفرد به أيوب ويونس بن عبيد. واختلف عنهما، فذكره واضحًا. وقال الطرقي عن أبي مجلز وأنس بن سيرين: قنت رسول الله - ﷺ - شهرًا بعد الركوع. وتابعهما محمد بن سيوين على الاختصار وعلى قوله: بعد الركوع، إلا أنه قَالَ: يسيرًا. فكان: شهرًا، ومعناهما واحد؛ لأنه أراد يسيرًا من الزمان لا يسيرًا من القنوت؛ لأن أدنى القيام يسمى قنوتًا، فاستحال أن يوصف بالحقارة والخطارة. والقنوت في الصبح في غير النازلة سنة دائمًا (^٢) لحديث أنس: ما زال رسول الله - ﷺ - يقنت في الفجر حَتَّى فارق الدنيا. رواه أحمد في \"مسنده\" -وعنده كل ما فيه حجة- والدارقطني والبيهقي (^٣) والحاكم في \"أربعينه\". وقال: هذا حديث صحيح، ورواته كلهم ثقات. وصححه غيره من الحفاظ أيضًا (^٤).\nوروى البيهقي عن الخلفاء الأربعة القنوت فيه أيضًا (^٥)، وأعجبني قول القرطبي في \"شرح مختصر مسلم\": الذي استقر عليه أمر النبي\n_________\n(^١) مسلم (٦٧٧/ ٢٩٧) كتاب: المساجد، باب: استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة.\n(^٢) انظر: \"الحاوي\" ٢/ ١٥١، \"الوسيط\" ١/ ٢٢٩، \"حلية العلماء\" ٢/ ١١١، \"البيان\" ٢/ ٢٥٢، \"مختصر خلافيات البيهقي\" ٢/ ١٣٦، \"طرح التثريب\" ٢/ ٢٨٩.\n(^٣) \"المسند\" ٣/ ١٦٢، والدارقطني ٢/ ٣٩، كتاب: الوتر، باب: صفة القنوت وبيان موضعه، والبيهقي في \"المعرفة\" ٣/ ١٢١ - ١٢٢ (٣٩٥٦)، كتاب: الصلاة، باب: القنوت في صلاة الصبح.\n(^٤) قلت: وللألباني -﵀- في هذا الحديث بحث جيد انظره في \"الضعيفة\" (١٢٣٨٠) حيث أورد الحديث، وصدر الكلام بقوله: منكر.\n(^٥) \"السنن\" ٢/ ٢٠٢ كتاب: الصلاة، باب: الدليل على أنه لم يترك أجل القنوت في صلاة الصبح ..","vol":"8","page":203},{"text":"- ﷺ - في القنوت هذا الحديث المخرج عند الدارقطني بإسناد صحيح (^١)، ووافقنا مالك (^٢)، لكن عنده: يقنت قبل الركوع. أي: ليدرك المتأخر الركعة (^٣). حكاه ابن المنذر عن عثمان، وأبداه المهلب تفقهًا، وعندنا بعده (^٤)، وقال به أيضًا الحسن وابن أبي ليلى (^٥)، وخالف أبو حنيفة وأحمد فقالا: لا قنوت في الصبح (^٦).\nوروي عن عمر وابن مسعود وابن عمر وابن عباس وأبي الدرداء وابن الزبير، وقال قتادة وإبراهيم: لم يقنت أبو بكر ولا عمر حَتَّى مضيا (^٧). وعن ابن عمر: القنوت في الفجر بدعة (^٨). وعن طاوس مثله، وبه قال الليث ويحيى الأنصاري ويحيى بن يحيى الأندلسي،\n_________\n(^١) \"المفهم\" ٢/ ٣٠٤ - ٣٠٥.\n(^٢) وهو عند المالكية مستحب. انظر: \"المدونة\" ١/ ١٠٠، \"التفريع\" ١/ ٢٢٦، \"المعونة\" ١/ ١١٣، \"عيون المجالس\" ١/ ٣٤٦، \"المنتقى\" ١/ ٢٨٢.\n(^٣) انظر: \"المدونة\" ١/ ١٠٠، \"التفريع\" ١/ ٢٦٦.\n(^٤) انظر: \"حلية العلماء\" ٢/ ١١٢، \"البيان\" ٢/ ٢٥٣، \"روضة الطالبين\" ١/ ٢٥٣.\n(^٥) هذا القول فيه نظر؛ لأن محل القنوت عند ابن أبي ليلى قبل الركوع وليس بعده.\n(^٦) انظر: \"الأصل\" ١/ ١٦٤، \"المبسوط\" ١/ ١٦٥، \"التحقيق\" ٣/ ٣٢٥، \"المغني\" ٢/ ٥٨٥.\n(^٧) رواه ابن أبي شيبة ٢/ ١٠٣ (٦٩٧٢) باب: من كان لا يقنت في الفجر.\n(^٨) رواه البيهقي ٢/ ٢١٣ (٣١٥٨) الصلاة، باب: من لم ير القنوت في صلاة الصبح.\nوقال البيهقي: بشر بن حرب الندبي ضعيف، وإن صحت روايته عن ابن عمر ففيها دلالة على أنه إنما أنكر القنوت قبل الركوع دوامًا.\nثم روى أثر ابن عباس أن القنوت في صلاة الصبح بدعة. ثم قال: فإنه لا يصح، وأبو ليلى الكوفي متروك، وقد روينا عن ابن عباس أنه قنت في صلاة الصبح. انتهى.\nوعلق على ذلك ابن التركماني فقال: قد تقدم أن ذلك رواية واحدة، وأن الذين رووا عنه أنه لم يقنت في الصبح جماعة.","vol":"8","page":204},{"text":"ذكره أبو عمر في \"الاستذكار\" (^١) فإن قلت: قد ثبت في الصحيح ثم تركه.\nقلت: المراد ترك الدعاء على أولئك الكفار ولعنتهم لا أنه ترك القنوت جمعًا بين الأحاديث (^٢)، أما في النازلة إذا نزلت فيستحب القنوت ففي\n_________\n(^١) \"الاستذكار\" ٦/ ١٩٨ - ٢٠٣.\n(^٢) قال الشوكاني ﵀: اعلم أنه قد وقع الاتفاق على ترك القنوت في أربع صلوات من غير سبب، وهي: الظهر والعصر والمغرب والعشاء، ولم يبق الخلاف إلا في صلاة الصبح من المكتوبات وفي صلاة الوتر من غيرها. فأما القنوت في صلاة الصبح فاحتج المثبتون له بحجج منها: حديث البراء وأنس الآتيان. ويجاب بأنه لا نزاع في وقوع القنوت منه - ﷺ -، إنما النزاع في استمرار مشروعيته، فإن قالوا: لفظ: كان يفعل. يدل على استمرار المشروعية. قلنا: قد قدمنا عن النووي ما حكاه عن جمهور المحققين. أنها لا تدل على ذلك. سلمنا فغايته مجرد الاستمرار، وهو لا ينافي الترك آخرًا كما صرحت بذلك الأدلة الآتية على أن هذين الحديثين فيهما أنه كان يفعل ذلك في الفجر والمغرب، فما هو جوابكم عن المغرب فهو جوابنا في الفجر. وأيضًا في حديث أبي هريرة المتفق عليه أنه كان يقنت في الركعة الآخرة من صلاة الظهر والعشاء الآخرة وصلاة الصبح، فما هو جوابكم عن مدلول لفظ كان ها هنا، فهو جوابنا. قالوا: أخرج الدارقطني وعبد الرزاق وأبو نعيم وأحمد والبيهقي والحاكم وصححه عن أنس: أن النبي - ﷺ - قنت شهرًا يدعو على قاتلي أصحابه ببئر معونة ثم ترك. فأما الصبح فلم يزل يقنت حتى فارق الدنيا: وأوّل الحديث في الصحيحين، ولو صحّ هذا لكان قاطعًا للنزاع، ولكنه من طريق أبي جعفر الرازي. قال فيه عبد الله بن أحمد: ليس بالقويّ. وقال عليّ بن المديني: إنه يخلط. وقال أبو زرعة: يهم كثيرًا. وقال الدوري: ثقة ولكنه يغلط صدوق سيّئ الحفظ. وقال ابن معين: ثقة ولكنه يخطئ. وقال الدوري: ثقة ولكنه يغلط وحكى السّاجي أنه قال: صدوق ليس بالمتقن، وقد وثقة غير واحد. ولحديثه هذا شاهد، ولكن في إسناده عمرو بن عبيد، وليس بحجة. قال الحافظ: ويعكر على هذا ما رواهُ الخطيب من طريق قيس بن الربيع عن عاصم بن سليمان. قلنا لأنس: إن قومًا يزعمون أن النبي - ﷺ - لم يزل يقنت في الفجر، فقال كذبوا إنما قنت شهرًا واحدًا يدعو على حيّ من أحياء المشركين، وقيس وإن كان ضعيفًا لكنه لم يتهم بالكذب. وروى ابن خزيمة في \"صحيحه\" من =","vol":"8","page":205},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= طريق سعيد عن قتادة عن أنس: أن النبي - ﷺ - لم يقنت إلا إذا دعا لقوم زاد في نسخة:، دعا على قوم. فاختلفت الأحاديث عن أنس واضطربت، فلا يقوم لمثل هذا حجة. انتهى.\nإذا تقرر لك هذا علمت أن الحق ما ذهب إليه من قال: إن القنوت مختصٌ بالنوازل، وأنه ينبغي عند نزول النازلة ألَّا تخص به صلاة دون صلاة. وقد ورد ما يدل على هذِه الاختصاص من حديث أنس عند ابن خزيمة في \"صحيحه\"، وقد تقدم، ومن حديث أبي هريرة عند ابن حبان بلفظ: كان لا يقنت إلا أن يدعو لأحد أو يدعو على أحد، وأصله في البخاري كما سيأتي، وستعرف الأدلة الدالة على ترك مطلق القنوت ومقيده، وقد حاول جماعة من حذّاق الشافعية الجمع بين الأحاديث بما لا طائل تحته، وأطالوا الاستدلال على مشروعية القنوت في صلاة الفجر في غير طائل. وحاصله ما عرّفناك، وقد طوّل المبحث الحافظ ابن القيم في \"الهدي\"، وقال ما معناه: الإنصاف الذي يرتضيه العالم المنصف أنه - ﷺ - قنت وترك، وكان تركه للقنوت أكثر من فعله، فإنه إنما قنت عند النوازل للدعاء للقوم وللدعاء على آخرين، ثم تركه لما قدم من دعا لهم وخلصوا من الأسر، وأسلم من دعا عليهم وجاءوا تائبين، وكان قنوته لعارض، فلما زال ترك القنوت. وقال في غضون ذلك المبحث: إن أحاديث أنس كلّها صحاح يصدّق بعضها بعضًا ولا تتناقض، وحمل قول أنس: ما زال يقنتُ حتى فارق الدنيا. على إطالة القيام بعد الركوع.\nقال: وأجاب عن تخصيصه بالفجر بأنه وقع بحسب سؤال السائل، فإنه إنما سأل أنسًا عن قنوت الفجر فأجابه عما سأله عنه، وبأنه - ﷺ - كان يطيل صلاة الفجر دون سائر الصلوات، قال: ومعلوم أنه كان يدعو ربه، ويثني عليه، ويمجّده في هذا الاعتدال، وهذا قنوت منه بلا ريب فنحن لا نشك ولا نرتاب أنه لم يزل يقنت في الفجر حتى فارق الدنيا، ولما صارت القنوت في لسان الفقهاء وأكثر الناس هو هذا الدعاء المعروف: \"اللهمّ اهدني فيمن هديت\" … إلخ وسمعوا أنه لم يزل يقنت في الفجر حتى فارق الدنيا، وكذلك الخلفاء الراشدون وغيرهم من الصحابة حملوا القنوت في لفظ الصحابة على القنوت في اصطلاحهم، ونشأ من لا يعرف غير ذلك، فلم يشك أن رسول الله - ﷺ - وأصحابه كانوا مداومين على هذا كل =","vol":"8","page":206},{"text":"جميع الصلوات وفاقًا للثوري، وأحمد (^١)، ووقع في شرح شيخنا قطب الدين ما نصه: اختلف العلماء في القنوت، فعن أبي حنيفة أنه واجب (^٢).\nوفي \"المبسوط\" أنه سنة، قال: وهو مذهب الشافعي وجماعة (^٣)، وعبارة ابن التين: القنوت مستحب وليس بسنة، ومن نسيه لم يسجد للسهو. وقال سحنون: هو سنة، ويسجد للسهو قياسًا. وقاله الحسن وغيره.\nوقال علي بن زياد: من تركه متعمدًا فسدت صلاته. وكذا عبارة ابن رشد: القنوت في الصبح عن مالك مستحب. وعند الشافعي: سنة. قَالَ: وذهب أبو حنيفة إلى أنه لا يجوز فيه، وأن القنوت إنما موضعه الوتر. قَالَ: وقال قوم: لا قنوت إلا في رمضان. وقال قوم: في النصف الآخر منه. وقال قوم: في النصف الأول (^٤).\n_________\n= غداة، وهذا هو الذي نازعهم فيه جمهور العلماء، وقالوا: لم يكن هذا من فعله الراتب، بل ولا يثبت عنه أنه فعله. وغاية ما روي عنه في هذا القنوت أنه علمه الحسن بن عليّ إلى آخر كلامه، وهو على فرض صلاحية حديث أنس للاحتجاج وعدم اختلافه واضطرابه محمل حسن. واعلم أنه قد وقع الاتفاق على عدم وجوب القنوت مطلقًا؛ كما صرّح بذلك صاحب \"البحر\" وغيره. \"نيل الأوطار\" ٢/ ١٥٦ - ١٥٨.\n(^١) انظر: \"الحاوي\" ٢/ ١٥٢، \"المهذب\" ١/ ٢٧٤، \"التهذيب\" ٢/ ١٤٨، \"الفروع\" ١/ ٥٤٣، \"الأخبار العلمية\" ص ٩٧، \"المبدع\" ٢/ ١٣.\n(^٢) هذا عند أبي حنيفة، وعندهما سنة.\nانظر: \"بدائع الصنائع\" ١/ ٢٧٣، \"البحر الرائق\" ٢/ ٧١.\n(^٣) \"المبسوط\" ١/ ٢٢٠، وانظر: \"المنتقى\" ١/ ٢٨٢، \"اختلاف الحديث\" ص ١٧٢.\n(^٤) انظر: \"بداية المجتهد\" ١/ ٢٥٤، \"المجموع\" ٣/ ٥٢٠، \"المغني\" ٢/ ٥٨٥ - ٥٨٦.","vol":"8","page":207},{"text":"وممن حكي عنه القنوت قبل الركوع عمر وعلي وابن مسعود وأبو موسى الأشعري والبراء بن عازب وابن عمر وابن عباس وأنس وعمر بن عبد العزيز وعبيدة السلماني وحميد الطويل وابن أبي ليلى، حكاه ابن المنذر عنهم (^١)، وبه قَالَ مالك -كما سلف- وإسحاق وابن المبارك. وحكى ابن المنذر عن الخلفاء الأربعة أنه بعد الركوع (^٢)، وقد سلف أيضًا عن البيهقي وعن أنس، وحكى ابن المنذر التخيير قبل الركوع وبعده عن أنس وأيوب السختياني وأحمد (^٣)، وادَّعى الطحاوي أنه لم يقل بالقنوت في الصبح في غير النازلة أحدٌ قبل الشافعي معللًا بأنه - ﷺ - لم يزل محاربًا للمشركين، ولم يقنت في الصلوات (^٤)، وهذا غلط منه كما قاله أبو حامد: بل قنت عليٌّ في المغرب بصفين.\nوفي \"المدونة\": القنوت في الصبح قبل الركوع وبعده واسع، والذي يستحب مالك في خاصة نفسه قبل الركوع، وهو حسن عنده (^٥). وذكر الطبري حجة الكوفيين، وهي حديث سعد بن طارق الأشجعي، أنا مالك الأشجعي قَالَ: قلتُ لأبي: صليت خلف رسول الله - ﷺ - وأبي بكر وعمر وعثمان وعلي أكلهم يقنتون؟ قَالَ: لا يا بني محدث. ثم قَالَ: والصواب الأول فإنه صح وداوم عليه في الصبح إلى أن فارق الدنيا، ثم ساق حديث أنس السالف (^٦).\n_________\n(^١) \"الأوسط\" ٥/ ٢٠٨.\n(^٢) \"الأوسط\" ٥/ ٢٠٩.\n(^٣) \"الأوسط\" ٥/ ٢٠٩ - ٢١٠.\n(^٤) \"مختصر اختلاف العلماء\" ١/ ٢١٥.\n(^٥) \"المدونة\" ١/ ١٠٠.\n(^٦) \"تهذيب الآثار\" ١/ ٣٨٤ - ٣٨٥ مسند ابن عباس - ﵁ -.","vol":"8","page":208},{"text":"وأما حديث. مالك فهو محمول على بيان الجواز وأنه لا حرج في تركه.\nالحديث الثاني:\nحديث عاصم -وهو ابن سليمان الأحول القاضي- قَالَ: سألت أنس بن مالك عن القنوت، فقال: قد كان القنوت.\nقلت: قبل الركوع أو بعده؟ قال؟ قبله .. الحديث.\nهذا الحديث أخرجه هنا وفي المغازي (^١) والجنائز (^٢) والجزية (^٣) والدعوات (^٤)، وأخرجه مسلم هنا (^٥)، وذكر الإسماعيلي أن محمد بن فضيل يرويه عن عاصم بعد الركوع، وغيره يقول عن عاصم: قبله.\nقَالَ الأثرم: ثنا أحمد. وقيل له في حديث عاصم عن أنس أن رسول الله - ﷺ - قنت قبل الركوع: هل قَالَ أحد غيره؟ قَالَ: لا، قتادة عن أنس، والتيمي عن أبي مجلز عن أنس، وأيوب عن محمد، سألت أنسًا وحنظلة السدوسي، أربعتهم كلهم. يعني رووه بعد الركوع.\nوقول أنس للسائل: (كذب) في نسبته إليه القنوت بعد الركوع. يريد أنه كذب إن كان قَالَ عنه: إن القنوت أبدًا بعد الركوع. قَالَ: فقد بيَّن الثوري هذا المعنى في سياقته لهذا الحديث، فروى عن عاصم عن أنس: إنما قنت رسول الله - ﷺ - بعد الركوع شهرًا. قلتُ: فكيف كان\n_________\n(^١) سيأتي برقم (٤٠٦٩) باب: غزوة الوجيع ورعل وذكوان.\n(^٢) سيأتي برقم (١٣٠٠) باب: من جلس عند المصببة يعرف فيه الحزن.\n(^٣) سيأتي برقم (٣١٧٠) باب: دعاء الإمام علي من نكث عهدًا.\n(^٤) سيأتي برقم (٦٣٩٤) باب: الدعاء على المشركين.\n(^٥) مسلم (٦٧٧) كتاب: المساجد، باب: استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة.","vol":"8","page":209},{"text":"القنوت؟ قَالَ: قبل الركوع (^١).\nوقال ابن التين: قوله: (كذب). يعني: أوهم عليه، لا أنه تعمده، وهذا ينزه عنه من دون الصحابة، فكيف بهم؟ والكذب يباح للإصلاح، بل يجب فيما إذا التجأ إليه من يقتل ظلمًا.\nوقوله: (كان بعث قومًا يقال لهم: القراء) سبب هذا القنوت أن أبا براء المعروف بملاعب الأسنة الكلاعي قدم على رسول الله - ﷺ - فلم يسلم ولم يبعد من الإسلام، فقال: يا محمد، لو بعثت معي رجالًا من أصحابك إلى أهل نجد رجوت أن يستجيبوا لك، فقال - ﷺ -: \"أخشى عليهم أهل نجد\" قَالَ: أنا لهم جار. وكان شباب من الأنصار يسمون القراء يصلون بالليل، حَتَّى إذا تقارب الصبح احتطبوا الحطب واستعذبوا الماء فوضعوه على أبواب حجر رسول الله - ﷺ -، فبعثهم جميعًا، وكانوا سبعين. وقيل: أربعين. والأول هو الصحيح، وأمَّر عليهم المنذر بن عَمْرو أخا بني ساعدة المعروف بالمعتق ليموت -أي: يقدم على الموت- فساروا حَتَّى نزلوا بئر معونة -بالنون- وذلك في صفر على ستة وثلاثين شهرًا من مهاجره، فلما نزلوها بعثوا حرام بن ملحان بكتاب رسول الله - ﷺ - إلى عدو الله عامر بن الطفيل، فلما أتاه لم ينظر في كتابه حَتَّى عدا على الرجل فقتله، ثم اجتمع عليه قبائل من سليم عصيَّة وذكوان ورعل، فنفروا ما حوله بالقوم في مرحالهم (^٢)، فلما رأوهم أخذوا سيوفهم ثم قاتلوهم حَتَّى قتلوا عن آخرهم، إلا كعب بن زيد، فإنهم تركوه وبه رمق، فعاش حَتَّى قتل\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٢٤٣ كتاب: الصلاة، باب: القنوت في صلاة الفجر وغيرها.\n(^٢) هكذا في الأصل، وفي \"البداية والنهاية\": فأحاطوا بهم في رحالهم ٤/ ٤٥٣.","vol":"8","page":210},{"text":"يوم الخندق شهيدًا، وكان في سرح القوم عمرو بن أمية الضمري، والمنذر ابن محمد بن أحيحة بن الجلاح، فلم ينبئهما بمصاب أصحابهما إلا الطير يحوم على العسكر، فأقبلا وقاتل المنذر، وقال: ما كنت لأرغب بنفسي عن موطن قتل فيه المنذر بن عمرو ثم قاتل حَتَّى قتل. وأخذ عمرو بن أمية أسيرًا، فلما أخبرهم أنه من مضر أخذه عامر بن الطفيل فجز ناصيته وأعتقه عن رقبة زعم أنها كانت على أمه، وبلغ أبا براء ذلك فشق عليه ذلك، فحمل ربيعة بن أبي براء على عامر بن الطفيل فطعنه بالرمح فوقع في فخذه، ووقع عن فرسه (^١).\nوقوله: (زُهاء سبعين). بضم الزاي، وهو بمعنى القدر. قَالَ صاحب \"العين\": الزهاء: القدر في العدد (^٢).\nالحديث الثالث:\nحدثنا أَحْمَدُ بْنُ يُونُسَ، ثنا زَائِدَةُ، عَنِ التَّيْمِيِّ، عَنْ أَبِي مِجْلَزٍ، عَنْ أَنَسٍ قَالَ: قَنَتَ رسول الله - ﷺ - شَهْرًا يَدْعُو عَلَى رِعْلٍ وَذَكْوَانَ وعصيَّة.\nهذا الحديث أخرجه في المغازي عن محمد -هو ابن مقاتل- عن ابن المبارك (^٣)، وأخرجه مسلم أيضًا (^٤).\nوشيخ البخاري: أحمد بن يونس هو أبو عبد الله أحمد بن عبد الله ابن يونس الكوفي، مات سنة سبع وعشرين ومائتين عن أربع وتسعين\n_________\n(^١) انظر: \"البداية والنهاية\" ٤/ ٤٥٣.\n(^٢) \"العين\" ٤/ ٧٤.\n(^٣) سيأتي برقم (٤٠٩٤) كتاب: المغازي، باب: غزوة الرجيع ورعل وذكوان وبئر معونة.\n(^٤) مسلم (٦٧٧) كتاب: المساجد، باب: استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة.","vol":"8","page":211},{"text":"سنة، وروى عنه مسلم أيضًا، وروى البخاري عن يوسف بن موسى بن راشد عنه (^١).\nوزائدة بن قدامة أبو الصلت الثقفي، مات سنة ستين أو إحدى وستين ومائة (^٢).\nوالتيمي هو سليمان بن طرخان أبو المعتمر. وأبو مجلز اسمه: لاحق بن حميد السدوسي البصري الأسود الأعور، مات سنة تسع ومائة، وقيل في خلافة عمر بن عبد العزيز (^٣) (^٤).\nورعل، بكسر الراء المهملة ثم عين مهملة ساكنة ثم لام، قَالَ ابن التين: ضبط بفتح الراء، والمعروف أنه بكسرها، وهو في ضبط أهل اللغة بالفتح، وهما قبيلتان من سليم -أعني: رعلًا وذكوان- قال: وقد روينا: رِعلًا بكسر الراء.\n_________\n(^١) التميمي اليربوعي، أبو عبد الكوفي، يقال: إنه مولى الفضيل بن عياض وثقه أبو حاتم، والنسائي. انظر: \"التاريخ الكبير\" ٢/ ٥ (١٥٠٢)، \"الجرح والتعديل\" ٢/ ٥٧ (٧٩)، \"ثقات ابن حبان\" ٨/ ٩، \"تهذيب الكمال\" ١/ ٣٧٥ (٦٤)، \"إكمال التهذيب\" ١/ ٦٩ (٦٧)، \"تهذيب التهذيب\" ١/ ٣٢.\n(^٢) هو أبو الصلت الكوفي: قال ابن سعد عنه: كان زائدة ثقة مأمونا صاحب سنة وجماعة، وقال سفيان الثوري عنه: إن أردت التفسير فعنده، وقال أبو زرعة: صدوق من أهل العلم، وقال العجلي: لا يحدث أحدًا حتى يسأل عنه.\n\"طبقات ابن سعد\" ٦/ ٣٧٨، و\"التاريخ الكبير\" ٣/ ٤٣٢ (١٤٤١)، و\"الجرح والتعديل\" ٣/ ٦١٣ (٢٧٧٧)، و\"ثقات ابن حبان\" ٦/ ٣٣٩، \"تهذيب الكمال\" ٩/ ٢٧٣ (١٩٥٠)، \"إكمال التهذيب\" مغلطاي ٥/ ٢٨ (١٦٣١).\n(^٣) ورد في هامش الأصل: اقتصر في الكاشف على القول الثاني في وفاة زائدة .... في وفاة أبي مجلز …\n(^٤) \"تهذيب الكمال\" ٣١/ ١٧٦ (٦٧٧٢).","vol":"8","page":212},{"text":"الحديث الرابع:\nحديث أبي قلابة عن أنس قَالَ: كَانَ القُنُوتُ فِي المَغْرِبِ وَالفَجْرِ.\nوخالد الراوي عن أبي قلابة هو الحذاء. وإسماعيل هو ابن عُلية.\nورواه وهيب بلفظ: كنا نقنت في المغرب والفجر. قَالَ المهلب: ولم يحفظ عن النبي - ﷺ -[أنه] (^١) تمادى على القنوت في المغرب بل تركه تركًا لا يكاد يثبت معه أنه لو قنت فيها لترك الناس نقله، إلا أنه روي عن الصديق أنه كان يدعو في الثالثة من المغرب بعد قراءة أم القرآن: ﴿رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا﴾ [آل عمران: ٨] واستحبه الشافعي أي عند النازلة. وقال مالك: ليس العمل عندنا على هذا، وإنما جاء أن الناس كانوا يلعنون الكفرة في رمضان في الوتر.\nوقال في \"المدونة\": ليس العمل على القنوت بلعن الكفرة في رمضان (^٢).\nوقال ابن نافع عنه: كانوا يلعنون الكفرة في النصف من رمضان حَتَّى ينسلخ، وأرى ذلك واسعًا، إن شاء فعل، وإن شاء ترك (^٣).\n_________\n(^١) ساقطة من الأصول، والمثبت كما في \"شرح ابن بطال\".\n(^٢) \"المدونة\" ١/ ١٩٥.\n(^٣) انظر: \"الاستذكار\" ٢/ ٧٤.","vol":"8","page":213},{"text":"١٥\n\nالاستسقاء","vol":"8","page":215},{"text":"<span data-type='title' id=toc-856>١٥ - الاستسقاء</span>\n<span data-type='title' id=toc-857>١ - باب الاِسْتِسْقَاءِ وَخُرُوجِ النَّبِيِّ - ﷺ - فِي الاِسْتِسْقَاءِ</span>\n١٠٠٥ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يَسْتَسْقِى وَحَوَّلَ رِدَاءَهُ. [١٠٠١، ١٠١٢،١٠٢٣، ١٠٢٤، ١٠٢٥، ١٠٢٦، ١٠٢٧، ١٠٢٨، ٦٣٤٣ - مسلم: ٨٩٤ - فتح: ٢/ ٤٩٢]\nالاستِسْقاء: طلب السقيا. يُقال: سقاه الله وأسقاه بمعنى. وقيل: سقاه: ناوله؛ ليشرب، وأسقاه: جعل له سقيا. وقيل سقيته من سقي الشنة، وأسقيته: دللته على الماء.\nثم هي أنواع أدناها الدعاء بلا صلاة، ولا خلف صلاة، وأوسطها الدعاء خلف الصلاة، وأفضلها الاستسقاء بركعتين وخطبتين، وكلها صحيحة كما ستقف عليه.\nذكر في الباب حديث عباد بن تميم، عَنْ عَمَّهِ -وهو عبد الله بن زيد ابن عاصم- قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يَسْتَسْقِي وَحَوَّلَ رِدَاءَهُ.\nهذا الحديث ثابت في بعض النسخ هنا، وفي بعضها في باب تحويل","vol":"8","page":217},{"text":"الرداء في الاستسقاء، وسيأتي في مواضع أخر في الباب، ويأتي في الدعوات أيضًا (^١).\nوأخرجه مسلم أيضًا من طرق، والأربعة (^٢).\nأما حكم المسألة فالإجماع قائم على جواز الخروج إلى الاستسقاء، والبروز إليه في المصلى عند إمساك الغيث عنهم. ومن جملة تراجم البخاري عليه: الاستسقاء في المصلى، وزاد فيه: خرج النبي - ﷺ - إلى المصلى يستسقي (^٣).\nواختلف العلماء في الخروج إليها للصلاة. فقال أبو حنيفة: يبرز المسلمون للدعاء والتضرع إلى الله فيما نزل بهم، وإن خطب مُذكِّرُ لهم ومخوف فحسن، ولم تعرف الصلاة في الاستسقاء (^٤). وحكاه ابن بزيزة عن النخعي أيضًا. وحكى الراوي عن أبي حنيفة التخيير بين الفعل والترك، وعنه: تصلى فرادى لا جماعة (^٥)، واحتج بهذا الحديث الذي لا ذكر للصلاة فيه. وروى مغيرة عن إبراهيم أنه خرج مرة للاستسقاء، فلما فرغوا قاموا يصلون، فرجع إبراهيم ولم يصل (^٦). وخالفه صاحباه، وسائر الفقهاء فقالوا: صلاة الاستسقاء\n_________\n(^١) برقم (٦٣٤٣) كتاب: الدعوات، باب: الدعاء مستقبل القبلة.\n(^٢) \"صحيح مسلم\" (٨٩٤) كتاب: صلاة الاستسقاء. رواه أبو داود (١٢٠٧)، والترمذي (٥٥٦)، والنسائي ٣/ ١٥٥، وابن ماجه (١٢٦٧)، وقال الترمذي: حديث حسن صحيح.\n(^٣) يأتي برقم (١٠٢٧).\n(^٤) انظر: \"بدائع الصنائع\" ١/ ٢٨٢، \"منية المصلي\" ص ٢٦٣.\n(^٥) انظر: \"بدائع الصنائع\" ١/ ٢٨٢.\n(^٦) رواه ابن أبي شيبة ٢/ ٢٢٣ (٨٣٤٤ - ٨٣٤٥) كتاب: الصلوات، باب: من قال: لا يصلى في الاستسقاء.","vol":"8","page":218},{"text":"سنة، ركعتان لثبوت ذلك عن النبي - ﷺ - (^١)، ومن حفظ حجة على من لم يحفظ. ويحمل على أنه فعل أحد الجائزات أو أُنسي الراوي، أو كان ذلك في دعاء عجلت إجابته، فاكتفي به عما سواه، ولم يقصد بذلك بيان سنته. ولما قصد البيان بينه كما في حديث عبد الله بن زيد.\nوسيأتي الكلام على تحويل الرداء في بابه فهو أليق به.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٨٠ - ٣٨٤، \"الهداية\" ١/ ٩٥، \"الاختيار\" ١/ ٩٧، \"المدونة\" ١/ ١٥٣، \"التفريع\" ١/ ٢٣٩، \"عقد الجواهر\" ١/ ١٧٩، \"المهذب\" ١/ ٤٠٧، \"حلية العلماء\" ٢/ ٢٧٣، \"روضة الطالبين\" ٢/ ٩٢، \"المحرر\" ١/ ١٧٩، \"الفروع\" ٢/ ١٦٠.","vol":"8","page":219},{"text":"<span data-type='title' id=toc-858>٢ - باب دُعَاءِ النَّبِيِّ - ﷺ -: \"اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ</span>\"\n١٠٠٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرَّكْعَةِ الآخِرَةِ يَقُولُ: \"اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الوَلِيدَ بْنَ الوَلِيدِ، اللَّهُمَّ أَنْجِ المُسْتَضْعَفِينَ مِنَ المُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِى يُوسُفَ\". وَأَنَّ النَّبِيَّ - ﷺ - قَالَ: \"غِفَارُ غَفَرَ اللهُ لَهَا، وَأَسْلَمُ سَالَمَهَا اللهُ\". قَالَ ابْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ: هَذَا كُلُّهُ فِي الصُّبْحِ. [انظر: ٨٠٤ - مسلم: ٦٧٥، ٢٥١٥ - فتح: ٢/ ٤٩٢]\n\n١٠٠٧ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ: كُنَّا عِنْدَ عَبْدِ اللهِ فَقَالَ: إِنَّ النَّبِيَّ - ﷺ - لَمَّا رَأَى مِنَ النَّاسِ إِدْبَارًا قَالَ: \"اللَّهُمَّ سَبْعٌ كَسَبْعِ يُوسُفَ\". فَأَخَذَتْهُمْ سَنَةٌ حَصَّتْ كُلَّ شَيْءٍ حَتَّى أَكَلُوا الجُلُودَ وَالمَيْتَةَ وَالجِيَفَ، وَيَنْظُرَ أَحَدُهُمْ إِلَى السَّمَاءِ فَيَرَى الدُّخَانَ مِنَ الجُوعِ، فَأَتَاهُ أَبُو سُفْيَانَ فَقَالَ: يَا مُحَمَّدُ إِنَّكَ تَأْمُرُ بِطَاعَةِ اللهِ وَبِصِلَةِ الرَّحِمِ، وَإِنَّ قَوْمَكَ قَدْ هَلَكُوا، فَادْعُ اللهَ لَهُمْ قَالَ اللهُ تَعَالَى: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ إِلَى قَوْلِهِ: ﴿عَائِدُونَ (١٥) يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى﴾ [الدخان: ١٠ - ١٦] فَالبَطْشَةُ: يَوْمَ بَدْرٍ، وَقَدْ مَضَتِ الدُّخَانُ وَالبَطْشَةُ وَاللِّزَامُ وَآيَةُ الرُّومِ. [١٠٢٠، ٤٦٩٣، ٤٧٦٧، ٤٧٧٤، ٤٨٠٩، ٤٨٢٠، ٤٨٢١، ٤٨٢٢، ٤٨٢٣، ٤٨٢٤، ٤٨٢٥ - مسلم: ٢٧٩٨ - فتح: ٢/ ٤٩٢]\nذكر فيه ﵀ حديثًا معلقًا، وهو: \"اللهم اجعلها عليهم سنين كسني يوسف\" وهذا يأتي بعدُ مسندًا.\nوذكر بعده حديثين:","vol":"8","page":220},{"text":"أحدهما:\nحديث أبي الضحى -مسلم بن صبيح- عَنْ مَسْرُوقٍ قَالَ: كُنَّا عِنْدَ عَبْدِ اللهِ فَقَالَ: إِنَّ النَّبِيَّ - ﷺ - لَمَّا رَأَى مِنَ النَّاسِ إِدْبَارًا قَالَ: \"اللَّهُمَّ … \" الحديث\nويأتي قريبًا في باب استشفاع المشركين بالمسلمين، وفي مواضع من التفسير في سورة يوسف والروم والدخان (^١). وأخرجه مسلم في التوبة والترمذي والنسائي في التفسير (^٢).\nوالكلام عليه من أوجه:\nأحدها:\nقوله: (كنا عند عبد الله) هو ابن مسعود، وجاء عنه: كنا جلوسًا عنده، وهو مضطجع بيننا فأتاه رجل فقال: يا أبا عبد الرحمن، إن قاصًا عند أبواب كندة يقص ويزعم أن آية الدخان تجيء فتأخذ بأنفاس الكفار، وتأخذ المؤمن كهيئة الزكام فقال عبد الله -وجلس وهو غضبان-: يا أيها الناس، اتقوا الله. من علم منكم شيئًا، فليقل بما يعلم، ومن لا يعلم، فليقل: الله أعلم. فإنه أعلم لأحدكم أن يقول لما يعلم: الله أعلم، فإن الله قَالَ لنبيه: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ\n_________\n(^١) سيأتي برقم (١٠٢٠) كتاب: الاستسقاء، باب: إذا استشفع المشركون و(٤٦٩٣) كتاب: التفسير، باب: ﴿وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ﴾. و(٤٧٧٤) باب: سورة الروم. و(٤٨٢٢) باب: ﴿رَبَّنَا اكْشِفْ عَنَّا العَذَابَ إِنَّا مُؤْمِنُونَ (١٢)﴾.\n(^٢) \"صحيح مسلم\" (٢٧٩٨) كتاب: صفة الجنة والنار، باب: الدخان. و\"سنن الترمذي\" (٣٢٥٤) باب: ومن سورة الدخان. والنسائي في \"الكبرى\" ٦/ ٤٥٥ (١١٤٨١) كتاب: التفسير، باب: قوله تعالى: ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا﴾، وقال الترمذي: حسن صحيح.","vol":"8","page":221},{"text":"أَجْرٍ وَمَا أَنَا مِنَ المُتَكَلِّفِينَ (٨٦)﴾ [ص: ٨٦] والمراد بالناس هنا: كفار قريش، كما قاله ابن التين. وجاء في رواية: لما دعا قريشًا كذبوه، واستعصوا عليه، فقال: \"اللهم أعني عليهم بسبع كسبع يوسف\" (^١).\nالثاني:\nقوله: \"اللهم سبعا كسبع يوسف\" هذا إشارة إلى قوله تعالى: ﴿ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ سَبْعٌ﴾ [يوسف:٤٨]، وقوله: ﴿تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا﴾ [يو سف: ٤٧]\nوفيه: جواز الدعاء على الكفار بالجوع والجهد وغيرهما. وإنما دعا عليهم بالسبع إرادة بالإضعاف بالجوع عن طغيانهم؛ فإن نفس الجائع أخشع لله، وأقرب إلى الانقياد والتذلل، نبه عليه المهلب، وأجاب الله دعاء نبيه، فأخذتهم سنة حصَّت كل شيء، حَتَّى أكلوا الجلود والميتة والجيف، وأعلمه أنهم سيعودون بعد أن يرغبوا في رد العذاب عنهم.\nوفيه: الدعاء على الظلمة بالهلاك.\nوالسَّنة -بفتح السين-: القحط والجدب قَالَ تعالى: ﴿وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ﴾ [الأعراف: ١٣٠] و\"حصَّت\" -بالحاء والصاد المهملتين- أي: استأصلت وأذهبت النبات، فانكشفت الأرض، والأحَصُّ: القليل الشعر، وحصَّ رحمه: قطعها.\nثالثها:\nقوله: (فَيَنْظُر أَحَدُهُمْ إِلَى السَّمَاءِ فَيَنظر الدُّخانَ مِنَ الجُوعِ). قد فسر ابن مسعود -فيما ذكره ابن الجوزي- الدخان في هذا الحديث بأنه كان\n_________\n(^١) سيأتي برقم (٤٨٢٣).","vol":"8","page":222},{"text":"من شدة جوع أهل مكة كأن أحدهم يرى ما بينه وبين السماء، كهيئة الدخان، وأنه يمور فأنكر أن يكون دخان يجيء قبل يوم القيامة، وقال: أفيكشف عذاب الآخرة، يشير إلى قوله تعالى: ﴿إِنَّا كَاشِفُو العَذَابِ قَلِيلًا﴾ [الدخان: ١٥] (^١) وقد ذهب إلى ما أنكره ابن مسعود جماعة، وقالوا: إنه دخان يأتي قبل قيام الساعة، وهو مروي عن علي، وابن عمر، وأبي هريرة، وابن عباس، والحسن (^٢)، وعن حذيفة بن أَسِيد مرفوعًا: \"إن من اشراط الساعة دخانًا يمكث في الأرض أربعين يومًا\" (^٣) ويؤيد هذا القول قوله تعالى: ﴿رَبَّنَا اكْشِفْ عَنَّا العَذَابَ إِنَّا مُؤْمِنُونَ (١٢)﴾ [الدخان: ١٢] وقوله: ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ (١٥)﴾.\nرابعها:\nقوج: فأتاه أبو سفيان: هو صخر بن حرب والد معاوية، وكان إذ ذاك كافرا؛ لأن هذه القضية كانت قبل الهجرة إلى المدينة.\nوقوله: (وإن قومك). أي: قريش قد هلكوا أي: من القحط والجدب وقوله: فذلك ﴿يَوْمَ نَبْطِشُ البَطْشَةَ الكُبْرَى﴾ [الدخان: ١٦] يعني: يوم بدر، وقال جماعة إنها يوم القيامة. وفي رواية أسباط عن منصور، فدعا - ﷺ - فسقوا الغيث فأطبقت عليهم سبعًا (^٤).\n_________\n(^١) \"زاد المسير\" ٧/ ٣٤٠.\n(^٢) انظر: \"تفسير الطبري\" ١١/ ٢٢٧ - ٢٢٨ (٣١٠٥٦ - ٣١٠٦٢).\n(^٣) رواه مسلم (٢٩٠١) كتاب: الفتن وأشراط الساعة، باب: في الآيات التي تكون قبل الساعة. والترمذي (٢١٨٣) كتاب: الفتن، باب: ما جاء في الخسف. وابن ماجه (٤٠٤١) كتاب: الفتن، باب: أشراط الساعة، والطبري في \"تفسيره\" ٣/ ١٧٢.\n(^٤) سيأتي برقم (١٠٢٠) كتاب: الاستسقاء، باب: إذا استشفع المشركون بالمسلمين عند القحط.","vol":"8","page":223},{"text":"وفيه من الفوائد:\nإجازة استشفاع المشركين بالمسلمين، والإجابة إذا رجي رجوعهم إلى الحق، وقد ترجم عليه البخاري بذلك كما ستعلمه قريبًا. وكانت هذه القصة والشعبي - ﷺ - بمكة قبل الهجرة كما سلف آنفًا.\nوفيه: أن الإمام إذا طمع بدار من دور الحرب أن يسلم أهلها أن يرفق بهم ويأخذ عفوهم، ويدعو لهم بالصلاح، ويكف عن ثمارهم وزرعهم، وإن أيس من إنابتهم فلا يدعو لهم بل عليهم، ولا بأس حينئذٍ بقطع ثمارهم وزرعهم.\nوقال المهلب: الدعاء على المشركين يختلف معناه، فإذا كانوا منتهكين لحرم الدين وحرم أهله، فالدعاء عليهم واجب وعلى كل من سار بسيرهم من أهل المعاصي في الانتهاك، فإن لم ينتهكوا حرم الدين وأهله، وجب أن يُدعى لهم بالتوبة، كما قَالَ - ﷺ - حين سُئل أن يدعو على دوس: \"اللهم اهد دوسًا وأتِ بهم\" (^١) وقيل: إنما يجب الدعاء على أهل المعاصي في حين انتهاكهم وأما عند إدبارهم وتركهم، فيجب أن يُدعى لهم بالتوبة. ورُوي أن الصديق وزوجته كانا يدعوان على ابنهما عبد الرحمن بالهلاك يوم بدر إذا حمل على المسلمين، وإذا أدبر يدعوان له بالتوبة.\nوفيه أيضًا: إقرار الكفار بفضل نبينا، وقربه من ربه، والتشفع به، وأن ذلك عادة من الله علموها، ولولاها ما لجأوا إليه في كشف الضر عند إشرافهم على الهلاك، وذلك أدل دليل على معرفتهم بصدقه، ولكن الحسد والأنفة الجاهلية حملتهم على معاندته ومعاداته\n_________\n(^١) سيأتي برقم (٦٣٩٧) كتاب: الدعوات، باب الدعاء للمشركين.","vol":"8","page":224},{"text":"ومخالفته، لما سبق في أم الكتاب من كفرهم، أعاذنا الله تعالى من العناد وغيره.\nخامسها:\nقوله: (وقد مضت البطشة يوم بدر). هذا على قول ابن مسعود وقد مضت، وعلى قول الجماعة السالفة تكون يوم القيامة.\nوقوله: (وقد مضت الدخان) هو مجاز على قول ابن مسعود، واللزام: هو ما أصابهم من القتل يوم بدر، ذكره ابن أبي حاتم، عن ابن مسعود، وأُبي ومحمد بن كعب ومجاهد وقتادة والضحاك (^١).\nقَالَ القرطبي: وعلى هذا فالبطشة واللزام واحد، وإليه نحا ابن مسعود (^٢)، وهو قول أكثر الناس. وعن الحسن: إن اللزام يوم القيامة، وعنه يكون موتًا، وعنه: يكون بذنبكم عذابًا لازمًا لكم (^٣).\nوفي رواية البرقاني قوله: فسوف يكون لزامًا يوم بدر (^٤).\nوقال ابن العربي: قَالَ أبو عيسى: اللزام: يوم بدر، والذي عندي أن المراد به الانتقام منهم بظهوره عليهم حَتَّى يؤمنوا أو يهلكوا.\nقَالَ: وقال البخاري في حديث مسروق، عن عبد الله: أن البطشة الكبرى يوم بدر وهو الصحيح أقوى من كلام أبي عيسى عن نفسه (^٥).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٨/ ٢٧٤٦ (١٥٥١٢).\n(^٢) رواه عبد الرزاق في \"تفسيره\" ٢/ ١٦٨، ١٦٩ (٢٨٠٣). وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٨٦.\n(^٣) \"تفسير ابن أبي حاتم\" ٨/ ٢٧٤٦ (١٥٥١٣).\n(^٤) رواه مسلم (٢٧٩٨) كتاب: صفة الجنة والنار، باب: الدخان.\n(^٥) \"عارضة الأحوذي\" ١٢/ ١٣٥ - ١٣٦.","vol":"8","page":225},{"text":"وفي \"الصحيح\" عن مسروق، عن عبد الله قَالَ: خمسٌ قد مضين: الدخان، واللزام، والروم، والبطشة، والقمر (^١). وقوله: (وآية الروم) تأتي في سورة الروم إن شاء الله وحاصلها أن المسلمين حين اقتتلت فارس والروم كانوا يحبون ظهور الروم على فارس؛ لأنهم أهل كتاب، وكان كفار قريش يحبون ظهور فارس؛ لأنهم مجوس، وكفار قريش عبدة أوثان، فتخاطر (^٢) أبو بكر وأبو جهل في ذلك أي: أخرجا سبقًا وجعلوا بينهم مدة بضع سنين.\nفقال - ﷺ - للصديق: \"إن البضع قد يكون إلى تسع- أو قَالَ: إلى سبع فزد في المدة -أو- في الخطار\" ففعل، فغلبت الروم (^٣) فقال تعالى: ﴿الم (١) غُلِبَتِ الرُّومُ (٢)﴾ يعني: المدة الأولى قبل الخطار ثم قَالَ: ﴿وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ (٣) في بِضْعِ سِنِينَ﴾ إلى قوله: ﴿يَفْرَحُ المُؤْمِنُونَ (٤) بِنَصْرِ اللهِ﴾ [الروم: ٤ - ٥] يعني: بغلبة الرومِ\n_________\n(^١) سيأتي برقم (٤٧٦٧) كتاب: التفسير، باب: ﴿فَسَوْفَ يَكُونُ لِزَامًا﴾. ورواه مسلم (٢٧٩٨) كتاب: صفة الجنة والنار، باب: الدخان.\n(^٢) الخَطَرُ: السبق الذي يتراهن عليه. \"العين\" ٤/ ٢١٣.\n(^٣) رواه \"الترمذي\" (٣١٩٣) كتاب: تفسير القرآن، باب: من سورة الروم، والنسائي في \"الكبرى\" ٦/ ٤٢٦ (١١٣٨٩) كتاب: التفسير، باب: سورة الروم، والبخاري في: \"خلق أفعال العباد\" ٣٨ (١١٥). وأحمد في ١/ ٢٧٦، ١/ ٣٠٤. والطبري في \"التفسير\" ١٠/ ١٦٣ (٢٧٨٦٥)، (٢٧٨٦٦) وابن أبي حاتم في \"التفسير\" ٩/ ٣٠٨٦ (١٧٤٥٧) والحاكم. ٢/ ٤١٠ باب: تفسير سورة الروم، والبيهقي في \"دلائل النبوة\" ٢/ ٣٣٠ - ٣٣١ جماع أبواب المبعث، باب: ما جاء في آية الروم وما ظهر فيها من الآيات كلهم عن ابن عباس.\nقال الترمذي: هذا حديث حسن صحيح غريب. وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nوصححه الألباني في \"صحيح الترمذي\".","vol":"8","page":226},{"text":"فارسَ وربما أخذوا من الخطار، ويفرحون بالآية العظيمة التي لا يعلمها إلا الله سبحانه خبَّرهم بما سيكون. قَالَ الشعبي: كان القمار في ذلك الوقت حلالًا.\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا رَفَعَ رَأسَهُ مِنَ الرَّكْعَةِ الأخِيرَةِ يَقُولُ: \"اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ .. \" الحديث.\nوأخرجه أيضًا في التفسير في مواضع، وفي الجهاد والأدب والإكراه (^١)، وأخرجه مسلم والنسائي أيضًا (^٢).\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها:\nكان إذا رفع رأسه من الركعة الأخيرة. صريح في الدعاء بعد ذلك. وكذا جاء مصرحًا به في رواية: \"سمع الله لمن حمده، ربنا ولك الحمد\"\n_________\n(^١) سبق برقم (٨٠٤) كتاب: الأذان، باب: يهوي بالتكبير حين يسجد. وسيأتي في (٢٩٣٢) كتاب: الجهاد والسير، باب: الدعاء على المشركين بالهزيمة والزلزلة.\nو(٣٣٨٦) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ﴾.\nو(٤٥٦٠) كتاب: التفسير، باب: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ﴾.\nو(٤٥٩٨) باب: قوله: ﴿فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ﴾.\nو(٦٢٠٠) كتاب: الأدب، باب: تسمية الوليد.\nو(٦٣٩٣) كتاب: الدعوات، باب الدعاء على المشركين.\nو(٦٩٤٠) كتاب: الإكراه.\n(^٢) \"صحيح مسلم\" (٦٧٥) كتاب: المساجد، باب: استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة، و\"سنن النسائي\" ٢/ ٢٠١ - ٢٠٢ كتاب: الافتتاح، باب: القنوت في صلاة الصبح.","vol":"8","page":227},{"text":"وهو قائم (^١) وفي أخرى: من الركعة الثانية (^٢)، وهو قال على أنه كان في صلاة الصبح، ولهذا قَالَ أبو الزناد في آخره: وهذا كله في الصبح. نعم جاء في أخرى أن ذلك كان في العشاء، وفي أخرى الظهر والعشاء (^٣).\nثانيها:\nعيَّاش بالمثناة تحت وبالشين المعجمة، واسم أبي ربيعة عمرو بن المغيرة أخو أبي جهل لأمه وابن عمه، وكان إسلامه قبل دخول رسول الله - ﷺ - دار الأرقم، وهاجر إلى الحبشة ثم عاد إلى مكة، وهاجر إلى المدينة مع عمر، فقدم عليه أبو جهل والحارث ابنا هشام، فذكر له أن أمه حلفت أن لا تدخل رأسها دهن، ولا تستظل، حَتَّى تراه، فرجع معهما، فأوثقاه وحبساه بمكة، وقُتل يوم اليرموك، وقيل: مات بمكة (^٤).\nوسلمة بن هشام هو ابن المغيرة (بن عم) (^٥) خالد بن الوليد، أخو أبي جهل، أسلم قديمًا بمكة، وهاجر إلى الحبشة، ثم رجع إلى مكة، فأخذه أخوه أبو جهل فحبسه وضربه، ثم هاجر إلى المدينة بعد الخندق،\n_________\n(^١) سبق برقم (٨٠٤) كتاب: الأذان، باب: يهوي بالتكبير حين يسجد.\n(^٢) رواه النسائي ٢/ ٢٠١ كتاب: الافتتاح، باب: القنوت في صلاة الصبح. وابن حبان ٥/ ٣٢١ (١٩٨٣) كتاب: الصلاة، فصل في القنوت. والبيهقي ٢/ ١٩٧ (٣٠٨٦) كتاب: الصلاة، باب: القنوت في الصلوات عند نزول النازلة.\n(^٣) سبق برقم (٧٩٧) كتاب: الأذان، باب: فضل اللهم ربنا ولك الحمد.\n(^٤) انظر: \"معجم الصحابة\" ٢/ ٣٠٦ (٨٤٦)، و\"أسد الغابة\" ٤/ ٢٢٠ (٤١٣٩)، و\"الإصابة\" ٣/ ٤٧ (٦١٢٣).\n(^٥) في الأصل: بن عمر بن، وهو خطأ، والمثبت هو الصواب كما في مصادر الترجمة.","vol":"8","page":228},{"text":"ولم يزل بها حَتَّى مات رسول الله - ﷺ -، وقتل بمرج الصفر (^١) في ربيع الأول سنة أربع عشرة، وقيل: بأجنادين (^٢).\nوالوليد هو أخو خالد بن الوليد، أُسر يوم بدر كافرًا، فافتدى أسره أخواه خالد وهشام بأربعة آلاف درهم، ولما افتدي خرجا به، فلما بلغا ذا الحليفة أفلت، فأتى رسول الله - ﷺ - فأسلم، فقيل: هلا أسلمت قبل أن تُفتدى؟ قَالَ: كرهت أن يُقال: جزعت من الأسر، فأخذ وخرجا به إلى مكة وحبس ثم أفلت ولحق برسول الله - ﷺ -، وشهد عمرة القضية، وقيل: لم يشهدها، وقيل: بل لما أفلت بمكة مشى على رجله، ومات عند بئر أبي عنبة (^٣).\nثالثها:\nمعنى \"اشدد وطأتك\" أي: اشدد بأسك وعقوبتك، وهو ما أصابهم من الجوع والشدة وأصله: وطأ الرجل، وقوله: \"على مضر\" هم: أهل مكة وما والاها، وقوله: \"كسني يوسف\" يعني: لا تنبت شيئًا، وقوله: \"كسني\" هذا على من جمع بالياء والنون. ومن قَالَ: سنون، ورفع النون فقيل وزنه فَعِيل، مثل مَكِيث وعَبِيد، وكسرت السين لكسرة ما بعدها.\nقَالَ الأخفش: هو فِعْلين مثل غِسْلين، وهو جمع شاذ (^٤).\n_________\n(^١) انظر: \"معجم الصحابة\" للبغوي ٥/ ١٠١.\n(^٢) انظر: \"معجم الصحابة\" لابن قانع ١/ ٢٨٢ (٣٣٥)، و\"أسد الغابة\" ٢/ ٤٣٥ (٢١٨٩)، و\"الاستيعاب\" ٢/ ٤٠٣ (١٠٣٧).\n(^٣) انظر: \"معجم الصحابة\" لابن قانع ٣/ ١٨٨ - ١٨٩ (١١٦٧)، و\"الاستيعاب\" ٤/ ١١٨ - ١١٩ (٢٧٥٣)، و\"أسد الغابة\" ٥/ ٤٥٤ - ٤٥٥ (٥٤٧٢)، و\"الإصابة\" ٣/ ٦٣٩ - ٦٤٠ (٩١٥١).\n(^٤) انظر: \"لسان العرب\" ٤/ ٢١٢٧ مادة: سنه.","vol":"8","page":229},{"text":"وفيه: الدعاء على الظالم بالهلاك، وقد سلف. وللمستضعفين من المؤمنين الذين سَمّى الرسول وأجمل في دعائه، ولأسرى المؤمنين بالنجاة من أيدي العدو، وجواز الدعاء في الفرض بما ليس من القرآن، وخالف في هذا الكوفيون (^١). وقوله في غفار وأسلم، قَالَ ذلك تفاؤلًا لهما من أسمائهما فألًا حسنًا، وكان يحبه.\nوقال الخطابي: خص غفارًا -والله أعلم- بالمغفرة لمبادرتهم إلى الإسلام، وحسن بلائهم فيه، ودعا لأسلم؛ لأن إسلامهم كان سلمًا من غير (خوف) (^٢)، ويقال: كان مع رسول الله - ﷺ - يوم حنين من أسلم أربعمائة، ومن غفار مثلها، وفي ذلك كله الدعاء بالمغفرة للمؤمنين (^٣).\n_________\n(^١) مذهب المالكية والشافعية أن المصلي يدعو في صلاته بما شاء سواء كان بما يوجد في القرآن أم لا.\nوقال أبو حنيفة وأحمد: لا يدعو إلا بما نُقل في الأثر.\nانظر: \"الهداية\" ١/ ٥٦، \"عيون المجالس\" ١/ ٣١٩ - ٣٢٠، \"روضة الطالبين\" ١/ ٢٦٥، \"الإفصاح\" ١/ ٣٢٤.\n(^٢) كذا بالأصل، والسياق يقتضي: حرب.\n(^٣) \"غريب الحديث\" ١/ ١٨٣.","vol":"8","page":230},{"text":"<span data-type='title' id=toc-859>٣ - باب سُؤَالِ النَّاسِ الإِمَامَ الاِسْتِسْقَاءَ إِذَا قَحَطُوا</span>\n١٠٠٨ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ قَالَ: حَدَّثَنَا أَبُو قُتَيْبَةَ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ ابْنَ عُمَرَ يَتَمَثَّلُ بِشِعْرِ أَبِي طَالِبٍ:\nوَأَبْيَضَ يُسْتَسْقَى الغَمَامُ بِوَجْهِهِ … ثِمَالُ اليَتَامَى عِصْمَةٌ لِلأَرَامِلِ\n[انظر: ١٠٠٩ - فتح: ٢/ ٤٩٤]\n\n١٠٠٩ - وَقَالَ عُمَرُ بْنُ حَمْزَةَ: حَدَّثَنَا سَالِمٌ، عَنْ أَبِيهِ: رُبَّمَا ذَكَرْتُ قَوْلَ الشَّاعِرِ وَأَنَا أَنْظُرُ إِلَى وَجْهِ النَّبِيِّ - ﷺ - يَسْتَسْقِي، فَمَا يَنْزِلُ حَتَّى يَجِيشَ كُلُّ مِيزَابٍ:\nوَأَبْيَضَ يُسْتَسْقَى الغَمَامُ بِوَجْهِهِ … ثِمَالَ اليَتَامَى عِصْمَةٌ لِلأَرَامِلِ\nوَهْوَ قَوْلُ أَبِي طَالِبٍ. [انظر: ١٠٠٨ - فتح: ٢/ ٤٩٤]\n\n١٠١٠ - حَدَّثَنَا الحَسَنُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَارِيُّ قَالَ: حَدَّثَنِي أَبِي عَبْدُ اللهِ بْنُ المُثَنَّى، عَنْ ثُمَامَةَ بْنِ عَبْدِ اللهِ بْنِ أَنَسٍ، عَنْ أَنَسٍ، أَنَّ عُمَرَ بْنَ الخَطَّابِ - ﵁ - كَانَ إِذَا قَحَطُوا اسْتَسْقَى بِالعَبَّاسِ بْنِ عَبْدِ المُطَّلِبِ فَقَالَ: اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا. قَالَ فَيُسْقَوْنَ. [٣٧١٠ - فتح: ٢/ ٤٩٤]\nذكر فيه حديث عبد الله بن دينار قال: سَمِعْتُ ابْنَ عُمَرَ يَتَمَثَّلُ بِشِعْرِ أَبِي طَالِبٍ:\nوَأَبْيَضَ يُسْتَسْقَى الغَمَامُ بِوَجْهِهِ … ثِمَالُ اليَتَامَى عِصْمَةٌ لِلأرَامِلِ\nوَقَالَ عُمَرُ بْنُ حَمْزَةَ: ثَنَا سَالِمٌ، عَنْ أَبِيهِ: رُبَّمَا ذَكَرْتُ قَوْلَ الشَّاعِرِ وَأَنَا أَنْظُرُ إِلَى وَجْهِ النَّبِيِّ - ﷺ - يسْتَسْقِي، فَمَا يَنْزِلُ حَتَّى يَجِيشَ كُلُّ مِيزَابٍ: وَأَبْيَضَ .. البيت.\nوَهوَ قَؤلُ أَبِي طَالِبٍ.\nوفي الأول أبو قتيبة، وهو: مسلم بن قتيبة الخراساني البصري،","vol":"8","page":231},{"text":"مات بعد المئتين (^١)، وأبو طالب حضر استسقاء عبد المطلب والنبي - ﷺ - معه، كما ذكره الخطابي (^٢) والسهيلي (^٣) والتعليق المذكور أسنده ابن ماجه، عن أحمد بن الأزهر، عن أبي النضر هاشم بن القاسم، عن أبي عقيل عبد الله بن عقيل، عن عمر بن حمزة (^٤)، وفي لفظ: على المنبر يستسقي (^٥).\nثم ساق البخاري عن أنس: إِذَا قَحَطُوا اسْتَسْقَى بِالعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ … الحديث.\nوهو من أفراد البخاري عن الستة، وطوله الإسماعيلي، وجاء أنه استسقى به عام الرمادة، واعترض الإسماعيلي فقال: ما رواه خارج عن الترجمة إذ ليس فيه السؤال، تمحله ابن المنير فقال: فاعل يستسقي الناسُ، وهو محذوف (^٦)، وكذا قول عمر: (اللهم إنا كنا نتوسل إليك بنبيك محمد)، دل أنهم كانوا يتوسلون وأن لعامة المؤمنين مدخلًا في الاستسقاء.\nقلتُ: ويؤخذ أيضًا من قوله على المنبر يستسقي، ومعلوم أنه استسقى على المنبر لَمَّا سأله الأعرابي وقال: (هلكت الأموال ..) الحديث. وهو صريح فيه وقت القحط، وقد بوب عليه البيهقي\n_________\n(^١) ورد بهامش الأصل: في \"الكاشف\" سنة مائتين.\n(^٢) \"غريب الحديث\" ٢/ ٢٤٣.\n(^٣) \"الروض الأنف\" ٢/ ٣٠.\n(^٤) \"سنن ابن ماجه\" (١٢٧٢) كتاب: إقامة الصلاة، باب: ما جاء في الدعاء في الاستسقاء. وحسنه الألباني في \"صحيح ابن ماجه\": (١٠٥٠).\n(^٥) رواه البيهقي ٣/ ٣٥٢ كتاب: صلاة الاستسقاء، باب: الاستسقاء بمن ترجى بركة دعائه.\n(^٦) \"المتواري\" ص ١١٤.","vol":"8","page":232},{"text":"بذلك (^١)، وبوب على حديثي البخاري: الاستسقاء بمن يرجى بركة دعائه (^٢).\nوعمر بن حمزة هو ابن عبد الله بن عمر بن الخطاب ابن أخي سالم ابن عبد الله بن عمر، وأخرج له في \"الأدب\" أيضًا (^٣)، وتكلم فيه أحمد والنسائي، ووثقه ابن حبان، وقال: كان يُخطئ، وروى له مسلم، وأبو داود، والترمذي، وابن ماجه، وقال ابن عدي: هو ممن يُكْتَب حديثه (^٤).\nوالثِمَال -بكسر الثاء المثلثة: المعتمد والملجأ والكافي، وقيل: هو المطعم في الشدة. وقوله: (عصمة للأرامل)، أي: ينلن ببركته وفضله ما يقوم لهن مقام الأزواج. والأرامل يقع على الرجال والنساء، وقيل: لا يقال: أرملة إلا في النساء، والصواب الأول، فقد صرح ابن الأثير أن الأرامل في البيت المذكور المساكين رجالًا ونساءً، يُقال لكل واحد منهما على انفراده أرامل، وهو بالنساء أخص وأكثر\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣٤٤ كتاب: صلاة الاستسقاء، باب: سؤال الناس الامام الاستسقاء إذا قحطوا.\n(^٢) \"السنن الكبرى\" ٣/ ٣٥٢ كتاب: صلاة الاستسقاء.\n(^٣) \"الأدب المفرد\" (١٢٤٦، ١٢٦٣).\n(^٤) هو: عمر بن حمزة بن عبد الله بن عمر بن الخطاب القرشي العدوي العمري المدني. قال عبد الله بن أحمد بن حنبل، عن أبيه: أحاديثه مناكير. قال النسائي: ضعيف. وقال عباس الدوري، عن يحيى بن معين: عمر بن حمزة أضعف من عمر ابن محمد بن زيد. استشهد به البخاري في \"الصحيح\" وروى له في \"الأدب\" وروى له الباقون سوى النسائي.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٤٨ (١٩٨٤)، و\"الكامل\" ٦/ ٣٥ (١١٩٢)، و\"الجرح والتعديل\" ٦/ ١٠٤ (٥٥٠)، و\"تهذيب الكمال\" ٢١/ ٣١١ - ٣١٢ (١٤٢٢١).","vol":"8","page":233},{"text":"استعمالا، والواحد أرمل وأرملة، وهو من مات زوجه، وسواء كانا غنيين أو فقيرين (^١).\nوقوله: (كان إذا قحطوا) قَحَط -بفتح القاف والحاء، وبضم القاف مع كسر الحاء -أي: أبطأ عنهم الغيث.\nوقوله: (حَتَّى يجيش كل ميزاب)، هو بالجيم، جاش البحر إذا هاج، وجاشت القدر جيشانًا إذا غلت، وجاش الوادي والشيء إذا ملئ وتحرك، فكأنه استعار ذلك للميزاب لتحرك الماء فيه عند كثرة المطر وانصبابه، وقيل: يُروى بالجيم والحاء، كذا رأيته بخط الدمياطي.\nوفيه: أن أبا طالب كان يعرف نبوة رسول الله - ﷺ - قبل أن يُبعَث، بما أخبره مخبر، أو بما وصى به عبد المطلب بما سمع عبد المطلب من سيف بن ذي يزن. واستسقاء عمر بالعباس فللرحم التي كانت بينه وبين رسول الله - ﷺ -، وأراد عمر أن يصلها بمراعاة حقه ويتوصل إلى من أمر بصلة الأرحام، بما وصلوه من رحم العباس، وأن يكون ذلك السبب إلى رحمة الله.\nوذكر الماوردي في \"الأحكام السلطانية\" عن أنس، أن أعرابيًا رأى رسول الله - ﷺ - فقال: يا رسول الله، لقد أتيناك وما لنا بعير يئط، ولا صبي يغط، ثم أنشده:\nأتيناك والعذراء يُدمى لبانها … وقد شغلت أم الصبي عن الطفل\nوألقى بكفيه الصبي استكانة … من الجوع ضعفًا ما يمر وما يحلى\nولا شيء بما يأكل الناس عندنا … سوى الحنظل العامي (^٢) والعلهز الغسل\n_________\n(^١) \"النهاية في غريب الحديث والأثر\" ٢/ ٢٦٦.\n(^٢) في الأصل: العاهي، والمثبت هو الصواب كما في مصادر التخريج، والحنظل العامي: الذي له عام.","vol":"8","page":234},{"text":"وليست لنا إلاإليك فرارنا … وأين فرار الناس إلا إلى الرسل\nفقام - ﷺ - يجر رداءه حَتَّى صعد المنبر فحمد الله وأثنى عليه، وقال: \"اللهم اسقنا .. \" الحديث، وفيه فضحك حَتَّى بدت نواجده، ثم قَالَ: \"لله دَرُّ أبي طالب، لو كان حاضرًا لقرت عيناه (مِن الذي أنشدنا) (^١) من شعره\" فقَالَ علي: (يا) (^٢) رسول الله: كأنك أردت قوله: وأبيض .. البيت.\nيلوذ به الهُلاك من آل هاشم … فهم عنده في نعمة فواضل\nكذبتم وبيت الله يبزى محمدًا … ولما نناضل دونه ونقاتل\nوننصره حَتَّى نصرع حوله … و(نذهل) (^٣) عن أبنائنا والحوائل\nفقال - ﷺ -: \"أجل\". فقام رجل من بني كنانة فأنشده:\nلك الحمد، والحمد ممن شكر … سُقينا بوجه النبي المطر\nدعا الله خالقه دعوة … وأشخص معها إليه البصر\nفلم يك إلا كإلقاء الرِّدا … وأسرع حَتَّى رأينا الدرَر\n.. القصيدة.\nثم قَالَ رسول الله - ﷺ -: \"إن يكن شاعر أحسن، فقد أحسنت\" (^٤).\nفرع: الخروج إلى الاستسقاء والاجتماع متوقف على إذن الإمام؛ لما في الخروج بغير إذنه من الافتيات، وهذه سنن الأمم السالفة، قَالَ تعالى: ﴿وَأَوْحَيْنَا إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ﴾ [الأعراف ١٦٠] وأما الدعاء في أعقاب الصلوات في الاستسقاء فجائز بغير إذنه.\n_________\n(^١) كذا بالأصل، وفي مصادر التخريج: من ينشدنا شعره.\n(^٢) ساقطة من الأصل، ويقتضيها السياق.\n(^٣) في الأصل: نذهب، والمثبت من مصادر التخريج.\n(^٤) رواه ابن عدي في \"الكامل\" ٤/ ٤٦٨ - ٤٧٠، والبيهقي في \"دلائل النبوة\" ٦/ ١٤١ - ١٤٢، وابن عبد البر في \"التمهيد\" ٢٢/ ٦٣ - ٦٥.","vol":"8","page":235},{"text":"<span data-type='title' id=toc-860>٤ - باب تَحْوِيلِ الرِّدَاءِ فِي الاِسْتِسْقَاءِ</span>\n١٠١١ - حَدَّثَنَا إِسْحَاقُ قَالَ: حَدَّثَنَا وَهْبٌ قَالَ: أَخْبَرَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ أَنَّ النَّبِيَّ - ﷺ - اسْتَسْقَى فَقَلَبَ رِدَاءَهُ. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح: ٢/ ٤٩٧]\n\n١٠١٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: عَبْدُ اللهِ بْنُ أَبِي بَكْرٍ أَنَّهُ سَمِعَ عَبَّادَ بْنَ تَمِيمٍ يُحَدِّثُ أَبَاهُ، عَنْ عَمِّهِ عَبْدِ اللهِ بْنِ زَيْدٍ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ إِلَى المُصَلَّى فَاسْتَسْقَى، فَاسْتَقْبَلَ القِبْلَةَ، وَقَلَبَ رِدَاءَهُ، وَصَلَّى رَكْعَتَيْنِ. قَالَ أَبُو عَبْدِ اللهِ: كَانَ ابْنُ عُيَيْنَةَ يَقُولُ: هُوَ صَاحِبُ الأَذَانِ، وَلَكِنَّهُ وَهْمٌ، لأَنَّ هَذَا عَبْدُ اللهِ بْنُ زَيْدِ بْنِ عَاصِمٍ المَازِنِيُّ، مَازِنُ الأَنْصَارِ. [فتح: ٢/ ٤٩٧]\nذكر فيه حديث عَبَّاد بن تميم عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ أَنَّ النَّبِيَّ - ﷺ - اسْتَسْقَى فَقَلَبَ رِدَاءَهُ.\nومن حديث عباد أيضًا، عن عمه عَبْدِ اللهِ بْنِ زَيْدٍ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ إِلَى المُصَلَّى فَاسْتَسْقَى، فَاسْتَقْبَلَ القِبْلَةَ، وَقَلَبَ رِدَاءَهُ، وَصَلَّى رَكْعَتَيْنِ.\nقَالَ أَبُو عَبْدِ اللهِ: كَانَ ابْنُ عُيَيْنَةَ يَقُولُ: هُوَ صَاحِبُ الأَذَانِ. وَلَكِنَّهُ وَهْمٌ؛ لانَّ هَذَا عَبْدُ اللهِ بْنُ زَيْدِ بْنِ عَاصِمٍ المَازِنِيُّ، مَازِنُ الأَنْصَارِ.\nأي: وصاحب الأذان عبد الله بن زيد بن عبد ربه بن ثعلبة بن زيد بن الحارث بن الخزرج بن حارثة، فهما وإن جمعهما حسبهما الأكبر الخزرج؛ بن حارثة فقد افترقا في بطنيهما كما افترقا في جديهما؛ لأن صاحب النداء بطنه بنو الحارث بن الخزرج، وصاحب الاستسقاء والوضوء بطنه من بني مازن بن النجار بن عمرو بن الخزرج؛ لأنه عبد الله بن زيد بن عاصم بن عمرو بن عوف بن مبذول بن عمرو بن غنم بن مازن.","vol":"8","page":236},{"text":"وكالذي قَالَ ابن عيينة: إن صاحب حديث الاستسقاء هو صاحب حديث الأذان. وقع في \"مسند أبي داود الطيالسي\" وغيره (^١) وهو غلط على ما بيناه.\nوروى مسلم لمحمد بن عبد الله بن زيد بن عبد ربه، وهذه العمومة لعباد من جهة الأم؛ لأنه عباد بن تميم بن غَزِيَّة بن عمرو بن عطية بن خنساء بن مبذول بن عمرو بن غنم بن مازن بن النجار، فتميم أخو عبد الله بن زيد بن عاصم بن عمرو بن عوف بن مبذول لأمه أم عمارة نسيبة بنت كعب بن عمرو بن عوف بن مبذول. وقد نبهنا في أول كتاب الاستسقاء (^٢) أن هذا الحديث أخرجه البخاري في عدة مواضع من هذا الباب وغيره، وأنه أخرجه باقي الستة أيضًا، قَالَ الترمذي: وفي الباب عن ابن عباس (^٣) وأبي هريرة وأنس وأبي اللحم (^٤).\nأما حكم الباب، فتحويل الرداء سنة عند الجمهور، وانفرد أبو حنيفة فأنكره (^٥)، ووافقه ابن سلاَّم من قدماء العلماء بالأندلس (^٦)، والسنة قاضية عليه، والحكمة فيه التفاؤل بتغيير الحال إلى الخصب والسعة، فإنه كان يعجبه الفأل الحسن إذا سمع من القول، فكيف من الفعل؟ وقد جاء مصرحًا به في الدارقطني، من حديث جعفر بن محمد، عن\n_________\n(^١) \"مسند أبي داود الطيالسي\" ٢/ ٤٢٣ - ٤٢٤ (١١٩٥ - ١١٩٩).\n(^٢) سبق برقم (١٠٠٥) كتاب: الاستسقاء، باب: الاستسقاء.\n(^٣) فوقها في الأصل: أبو داود والنسائي.\n(^٤) \"سنن الترمذي\" عقب الرواية (٥٥٦) كتاب: الجمعة، باب: ما جاء في صلاة الاستسقاء.\n(^٥) انظر \"الهداية\" ١/ ٩٥.\n(^٦) هو صعصعة بن سلام كما في \"إكمال المعلم\" ٣/ ٣١٤، وانظر: \"المفهم\" ٢/ ٥٤٠.","vol":"8","page":237},{"text":"أبيه: أن رسول الله - ﷺ - استسقى وحَوّل رداءه؛ ليتحول القحط (^١).\nقَالَ ابن العربي: وهذا أمارة بينه وبين ربه لا على طريق الفأل فإن من شرطه أن لا يكون بقصد، وإنما قيل له: حَوِّل رداءك فيتحول حالك، لا يُقال: إن ذلك لعل رداءه سقط ففعله؛ لأن الراوي أعرف بالحال (^٢)، وخالفه ابن بطال فقال: فيه دلالة على استعمال الفأل في الأمور، وإن لم يقع بالموافقة، ووقع استعمالا (^٣)، واختلف العلماء، هل يفعل من معه مثل الإمام؟ فذهب مالك، والشافعي، وأحمد، وأبو ثور إلى إلحاقهم به (^٤). وفي \"مسند أحمد\" من حديث عبد الله بن زيد أنه - ﷺ - حول رداءه، فقلبه ظهرًا لبطنٍ، وحوَّل الناس معه (^٥)، ولمشاركتهم له في المعنى الذي شُرع له التحويل.\nوأَبْعَدَ النُّجْعَةَ بعضُهم، فاحتج بحديث: \"إنما جُعل الإمام ليُؤتَم به\" (^٦) فما فعله الإمام واجب على المأموم فعله، ذكره ابن بطال (^٧).\nوقال الليث، وأبو يوسف، ومحمد بن عبد الحكم، وابن وهب: ينفرد به (^٨). وعن مالك: إذا حوّل حوّل الناس قعودا (^٩)، وليس ذلك\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٦٦ كتاب: الاستسقاء.\n(^٢) \"عارضة الأحوذي\" ٣/ ٣٣.\n(^٣) \"شرح ابن بطال\" ٣/ ١٠.\n(^٤) انظر: \"المدونة\" / ١٥٣، \"الأم\" ١/ ٢٢٢، \"الأوسط\" ٤/ ٣٢٣، \"المغني\" ٣/ ٣٤١.\n(^٥) \"المسند\" ٤/ ٤١.\n(^٦) سبق برقم (٧٢٢) كتاب: الأذان، باب: إقامة الصف من تمام الصلاة. ورواه مسلم (٤١٤) كتاب: الصلاة، باب ائتمام المأموم بالإمام.\n(^٧) \"شرح ابن بطال\" ٣/ ١٠.\n(^٨) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٨٣، \"النوادر\" ١/ ٥١٣، \"إكمال المعلم\" ٣/ ٣١٥.\n(^٩) \"الموطأ\" ص ١٣٥.","vol":"8","page":238},{"text":"على النساء؛ خوف التكشف، قاله ابن الماجشون (^١)، وقيل: يحول الناس قيامًا كالإمام، وبه قَالَ محمد بن الحسن، واختلف قول الشافعي في تنكيسه، وأصح قوليه: استحبابه، فيجعل أعلاه أسفله وعكسه (^٢).\nوقد أخرجه أبو داود والنسائي (اهتمامًا منه) (^٣)، وصححه ابن حبان والحاكم (^٤)، وروى ابن عبد الحكم عن مالك (^٥): أنه إذا فرغ من الخطبة استقبل وحول رداءه، ما على ظهره منه يلي السماء، وما كان يلي السماء على ظهره (^٦)، وبه قَالَ أحمد، وأبو ثور (^٧)، وخير ابن الجلاب بين التحويل والتنكيس (^٨).\nفائدة: نقل ابن بزيزة عن أهل الآثار أن رداءه - ﷺ - كان طوله أربعة أذرع وشبر في عرض ذراعين وشبر كان يلبسه يوم الجمعة والعيد، وعن الواقدي: كان برده طوله ستة أذرع في ثلاثة وشبر، وإزاره من نسج عمان طوله أربعة أذرع وشبر في عرض ذراعين وشبر كان يلبسهما يوم الجمعة والعيد ثم يطويان (^٩).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥١٤، \"الذخيرة\" ٢/ ٤٣٤.\n(^٢) \"الأم\" ١/ ٢٢٢، \"البيان\" ٢/ ٦٨٣، \"المجموع\" ٥/ ٨٤.\n(^٣) كذا بالأصل.\n(^٤) \"سنن أبي داود\" (١١٦١) كتاب: الاستسقاء. و\"سنن النسائي\" ٣/ ١٥٧ كتاب: الاستسقاء، باب: متى يحول الإمام ردائه. و\"صحيح ابن حبان\" ٧/ ١١٦ (٢٨٦٥) كتاب: الصلاة، باب: صلاة الاستسقاء. و\"المستدرك\" ١/ ٣٢٦ كتاب: الاستسقاء.\n(^٥) \"النوادر والزيادات\" ١/ ٥١٣.\n(^٦) \"الموطأ\" ١/ ٢٣٩ (٦٠٨) باب: العمل في الاستسقاء.\n(^٧) انظر: \"المغني\" ٣/ ٣٤٠.\n(^٨) \"التفريع\" ١/ ٢٣٩.\n(^٩) أورده السيوطي في \"الجامع الصغير\" ١/ ٢٢٥.","vol":"8","page":239},{"text":"خاتمة:\nفي الحديث الخروج إلى الصحراء للاستسقاء؛ لأنه أبلغ في الافتقار والتواضع، وأوسع للناس.\nوذكر ابن الأثير فرقًا بين رواية: خرج رسول الله - ﷺ - يستسقي، وخرج إلى المصلى، فاستسقى؛ لأن الأولى أبلغ لفظًا من الثانية؛ لأن يستسقي في موضع نصب على الحال من خرج أي: خرج مستسقيًا، فكان الاستسقاء لها لازمًا حال خروجه، وليس كذلك قوله: خرج فاستسقى؛ لأنه معطوف على خرج بالفاء، وليس حالًا، فكان الاستسقاء في هذا مرتبًا على الخروج بخلاف تلك، فإنه كان ممتزجًا به دالُا على أن نيته في الخروج كان له وإن كانت الأخرى كذلك إلا أن اللفظ لا يدل عليه، ثم ذكر سؤالا، وأجاب عنه، ولا طائل تحته (^١).\nفرع:\nيكون التحويل عند استقبال القبلة، ويستقبلها بعد صدر الخطبة الثانية، قال أصحابنا: نحو ثلثها، كما نقله النووي عنهم في \"شرح مسلم\" (^٢)، وعن \"الكافي\" للزبيري: إذا بلغ نصفها، وقال الروياني في \"بحره\": إذا فرغ من الاستغفار، وقال ابن التين: قلب الرداء لا يكون إلا عند استقبال القبلة، قَالَ: واختلف قول مالك متى يستقبل القبلة ويحول رداءه؟ فروى عنه ابن القاسم: إذا فرغ من الخطبة، ورُوي عنه: في أثناء الخطبة، ويدعو ثم يستقبل الناس، ويتم الخطبة،\n_________\n(^١) \"الشافي في شرح مسند الشافعي\" لابن الأثير ٢/ ٣٣١ - ٣٣٢.\n(^٢) \"مسلم بشرح النووي\" ٦/ ١٨٨.","vol":"8","page":240},{"text":"واختاره أصبغ، وذكر عن عبد الملك أنه يفعله بعد صدر من الخطبة، وعن أصبغ أيضًا: في آخر الخطبة الثانية (^١)، وعن مالك: أنه يحول قبل الاستقبال، حسماها ابن بزيزة، وأغرب ابن العربي فقال: المراد بالاستقبال: الشروع في الصلاة، وإلا ليس في الدعاء استقبال، وإنما السماء قبلة الدعاء، والكعبة قبلة الصلاة. قَالَ: ويحتمل أن يكون الاستسقاء يخص الاستقبالين تأكيدًا فيه (^٢).\nفرع ثان:\nقوله: وصلى ركعتين هو حجة الجمهور أن السنة في الاستسقاء أن يصلي ركعتين، ولا زيادة عليهما بالإجماع، ولا يكبر عندنا فيها على الأصح (^٣)، وعن سعيد بن المسيب وعمر بن عبد العزيز، وأبي بكر ابن محمد بن عمرو بن حزم، وداود: يكبر. وحكي عن ابن عباس (^٤) ومذهب مالك والأوزاعي، وأبي ثور، إسحاق أنها تُصَلَّى ركعتين كصلاة التطوع (^٥)، ولا أذان لها، ولا إقامة، بل: الصلاة جامعة (^٦).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥١٤، \"المنتقى\" ١/ ٣٣٢.\n(^٢) \"عارضة الأحوذي\" ٣/ ٣٣.\n(^٣) وهذا القول فيه نظر؛ لأن مذهب الشافعية أنه يكبر فيها كما يكبر في العيدين.\nانظر: \"الأوسط\" ٤/ ٣٢١، \"الحاوي\" ٢/ ٥١٧، \"حلية العلماء\" ٢/ ٢٧٣، \"البيان\" ٢/ ٦٨١، \"روضة الطالبين\" ٢/ ٩٢، \"الإعلام\" ٤/ ٣٢٥ - ٣٢٦.\n(^٤) روى ذلك ابن المنذر في \"الأوسط\" ٤/ ٣٢١.\n(^٥) انظر: \"الأوسط\" ٤/ ٣٢٠.\n(^٦) انظر: \"المبسوط\" ٢/ ٧٨، \"المعونة\" ١/ ١٨٥ - ١٨٦، \"المهذب\" ١/ ٤٠٦ - ٤٠٧.","vol":"8","page":241},{"text":"<span data-type='title' id=toc-861>[٥ - باب انْتِقَامِ الرَّبِّ جَلَّ وَعَزَّ مِنْ خَلْقِهِ بِالقَحْطِ إِذَا انْتُهِكَ مَحَارِمُ اللهِ]</span> (^١).\n[فتح: ٢/ ٥٠١]\n\n<span data-type='title' id=toc-862>٦ - باب الاِسْتِسْقَاءِ فِي المَسْجِدِ الجَامِعِ</span>\n١٠١٣ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا أَبُو ضَمْرَةَ أَنَسُ بْنُ عِيَاضٍ قَالَ: حَدَّثَنَا شَرِيكُ بْنُ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَذْكُرُ أَنَّ رَجُلًا دَخَلَ يَوْمَ الجُمُعَةِ مِنْ بَابٍ كَانَ وُجَاهَ المِنْبَرِ، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ يَخْطُبُ، فَاسْتَقْبَلَ رَسُولَ اللهِ - ﷺ - قَائِمًا فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ المَوَاشِي، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ اللهَ يُغِيثُنَا. قَالَ: فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَيْهِ فَقَالَ: \"اللَّهُمَّ اسْقِنَا، اللَّهُمَّ اسْقِنَا، اللَّهُمَّ اسْقِنَا\". قَالَ أَنَسٌ: وَلَا وَاللهِ مَا نَرَى فِي السَّمَاءِ مِنْ سَحَابٍ وَلَا قَزَعَةً وَلَا شَيْئًا، وَمَا بَيْنَنَا وَبَيْنَ سَلْعٍ مِنْ بَيْتٍ وَلَا دَارٍ، قَالَ: فَطَلَعَتْ مِنْ وَرَائِهِ سَحَابَةٌ مِثْلُ التُّرْسِ، فَلَمَّا تَوَسَّطَتِ السَّمَاءَ انْتَشَرَتْ ثُمَّ أَمْطَرَتْ. قَالَ: وَاللهِ مَا رَأَيْنَا الشَّمْسَ سِتًّا، ثُمَّ دَخَلَ رَجُلٌ مِنْ ذَلِكَ البَابِ فِي الجُمُعَةِ المُقْبِلَةِ، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ يَخْطُبُ، فَاسْتَقْبَلَهُ قَائِمًا فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ الأَمْوَالُ، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ اللهَ يُمْسِكْهَا، قَالَ: فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَيْهِ ثُمَّ قَالَ: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا، اللَّهُمَّ عَلَى الآكَامِ وَالجِبَالِ وَالآجَامِ وَالظِّرَابِ وَالأَوْدِيَةِ وَمَنَابِتِ الشَّجَرِ\". قَالَ: فَانْقَطَعَتْ وَخَرَجْنَا نَمْشِي في الشَّمْسِ.\n_________\n(^١) سقط هذا الباب من الأصل من هذا الموضع، وكذا في اليونينية، قال الحافظ في \"الفتح\" ٢/ ٥٠١: هكذا وقعت هذِه الترجمة في رواية الحموي وحده خالية من حديث ومن أثر. قال ابن رشيد: كأنها وقعت في رقعة مفردة فأهملها الباقون، وكأنه وضعها ليُدْخل تحتها حديثًا، وأليق شيء بها حديث عبد الله بن مسعود يعني المذكور في ثاني باب من الاستسقاء، وأَخّر ذلك ليقع له التغيير في بعض مسنده كما جرت به عادته غالبًا فعاقه عن ذلك عائق، والله أعلم.","vol":"8","page":242},{"text":"قَالَ شَرِيكٌ: فَسَألتُ أَنَسًا أَهُوَ الرَّجُلُ الأَوَّلُ؟ قَالَ: لَا أَدْرِي. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥٠١]\nذكر فيه حديث أنس أَنَّ رَجُلًا دَخَلَ يَوْمَ الجُمُعَةِ مِنْ بَابٍ كَانَ وُجَاهَ المِنْبَرِ، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ يَخْطُبُ .. الحديث.\nوقد سلف مختصرًا ومطولًا في الجمعة (^١)، وكرره في الباب مرات، وأخرجه مسلم وأبو داود والنسائي أيضًا (^٢).\nولنذكر هنا ما لم يسبق:\nفقوله: (دخل رجل من باب كان وجاه المنبر) يعني: مستدبر القبلة، كذا قاله ابن التين، وليتأمل، وفي الرواية التي بعد هذا الباب: من باب كان نحو دار القضاء، وسميت دار القضاء؛ لأنها بيعت في قضاء دين عمر كان أنفقه من بيت المال، وكتبه على نفسه، وأوصى ابنه عبد الله أن يُباع فيه ماله، فإن عجز ماله، استعان ببني عدي ثم بقريش، فباعها لمعاوية وما له بالغابة، وقضى دينه، وكان ثمانية وعشرين ألفا، كذا قاله القاضي (^٣)، والمشهور أنه كان ستة وثمانين ألفا. ونحوه، وهو في البخاري (^٤) وغيره من أهل التاريخ (^٥)، وكان يُقال لها: دار قضاء دين عمر، ثم اخْتَصَروا فقالوا: دار القضاء، وهي دار مروان، وقيل: دار الأمارة وكأنه ظن أن المراد بالقضاء الإمارة.\n_________\n(^١) برقم (٩٣٢)، باب: ما جاء والإمام يخطب.\n(^٢) \"صحيح مسلم\" (٨٩٧) كتاب: صلاة الاستسقاء، باب: رفع اليدين في الاستسقاء، وأبو داود ١١٧٤، ١١٧٥، و\"سنن النسائي\" ٣/ ١٥٤ - ١٥٥ كتاب: الاستسقاء، باب: متى يستسقي الإمام.\n(^٣) \"إكمال المعلم\" ٣/ ٣١٩.\n(^٤) سيأتي برقم (٣٧٠٠).\n(^٥) انظر: \"أسد الغابة\" ١/ ١٧٦.","vol":"8","page":243},{"text":"وقوله: (وقطعت السبل) أي: الطرق، وفي رواية أبي ذر: وانقطعت، وهو أشبه كما قَالَ ابن التين، قَالَ: واختُلف في معناه، فقيل: ضعفت الإبل لقلة الكلأ أن يُسافَر بها، وقيل: لأنها لا تجد في أسفارها من الكلأ ما يبلِّغُها، وقيل: إن الناس أمسكوا ما عندهم من الطعام، ولم يجلبوه إلى الأسواق خوفًا من الشدة.\nوقوله: (فادع الله يُغيثُنا) كذا هو في جميع النسخ بضم الياء، وفي الحديث في الباب بعده: \"اللهم أغثنا\" (^١) بالألف رباعي من أغاث يغيث، والمشهور في كتب اللغة أنه إنما يُقال في المطر: غاث الله الناس والأرض يَغيثهم بفتح الياء (^٢). قَالَ عياض عن بعضهم: المذكور هنا من الإغاثة بمعنى المعونة، وليس من طلب الغيث، إنما يُقال في طلب الغيث: اللهم غثنا، ويحتمل كما قَالَ القاضي أن يكون من طلب الغيث أي: هب لنا غيثًا أو ارزقنا غيثًا، كما يُقال: سقاه الله وأسقاه: أي: جعل له سقيًا على لغة من فرق بينهما (^٣). وقوله (فرفع رسول الله - ﷺ - يديه).\nفيه: الرفع في دعاء الاستسقاء، وقد أفرده البخاري بباب، وسيأتي (^٤).\nوفيه: الاستسقاء في الجامع دون الصحراء، وقد أجاب الله دعاءَ نبيه فسقى وأسقى، وهو علم من أَعلام نبوته، وجواز الاستسقاء من غير تحويلٍ، والدعاءِ مستدبرَ القبلة؛ لأنه لم يرد في حديث أنس هذا أنه\n_________\n(^١) حديث (١٠١٤).\n(^٢) انظر: \"لسان العرب\" ٦/ ٣٣٢٣.\n(^٣) \"مشارق الأنوار\" ٢/ ١٤٠، \"إكمال المعلم\" ٣/ ٣١٩.\n(^٤) برقم (١٠٢٩) باب: رفع الناس أيديهم مع الإمام في الاستسقاء.","vol":"8","page":244},{"text":"استقبل القبلة في دعائه على المنبر، وإن جاء في حديث غيره (^١)، وفي رواية: فرفع رسول الله - ﷺ - يديه حذاء وجهه (^٢)،\nوفيه: الاجتزاءُ بالدعاء عن الصلاة.\nوقوله: \"اللهم اسقنا\" كرره ثلاثًا؛ لأن تثليثَ الدعاء مستحبٌ.\nوسَلْع -بفتح السين المهملة وسكون اللام-: جبل بقرب المدينة (^٣)، ووقع لبعضهم فتح اللام، ولبعضهم بغين معجمة، وكله خطأ كما قَالَ صاحب \"المطالع\". ومراد أنس بذلك الإخبار عن معجزة هذا النبي العظيم، وعظيم قَدرِهِ عند ربه، بإنزال المطر حالًا، واستمراره سبعة أيام متوالية من غير تقدم سحاب، ولا قزع، ولا سبب آخر لا ظاهر ولا باطن، وهذا معنى قوله: (وما بيننا وبين سلع من بيت). وفي رواية: من دار، أي: نحن مشاهدون له من السماء، وليس هناك سبب للمطر أصلًا، وشبه السحابة بالترس؛ لكثافتها واستدارتها.\nوقوله: ثم أمطرت كذا هو بالألف، وفي مسلم: أمطرنا (^٤) وهو صحيح، ودليل لمذهب الأكثرين المختار أنه يقال: مطرت وأمطرت لغتان في المطر رباعيًا وثلاثيًا بمعنى واحد، وقيل: لا: يقال أمطرت بالألف إلا في العذاب؛ لقوله: ﴿وَأَمْطَرْنَا عَلَيْهِمْ﴾ [الشعراء: ١٧٣]،\n_________\n(^١) الحديث السابق.\n(^٢) رواها أبو داود (١١٧٥) كتاب: الصلاة، باب: رفع اليدين في الاستسقاء، والنسائي ٣/ ١٥٩ كتاب: الاستسقاء، باب: كيف يرفع؟ وفي \"السنن الكبرى\" ١/ ٥٥٧ (١٨١٨) كتاب: الاستسقاء، باب: كيف يرفع؟\n(^٣) انظر: \"معجم ما استعجم\" ٣/ ٧٤٦. و\"معجم البلدان\" ٣/ ٢٣٧.\n(^٤) كذا عزى هذِه الرواية إلى \"صحيح مسلم\" ابن حجر في \"الفتح\" ٢/ ٥٠٤.\nحيث قال: ولمسلم في رواية ثابت: فأمطرنا حتى رأيت الرجل تهمه نفسه أن يأتي أهله. وكذا العيني في \"عمدة القاري\" ٦/ ٢٢.","vol":"8","page":245},{"text":"وقوله: (ما رأينا الشمس سبتًا) هو بسين مهملة، ثم باء موحدة، ثم مثناة فوق أي: قطعة من الزمان، وأصل السبت القطع وقد رواه الداودي (ستًا) وفسره ستة أيام وهو تصحيف.\nوقوله: \"اللهم على الآكام \" قَالَ أهل اللغة: الإِكامُ -بكسر الهمزة- جمع أَكَمه، ويقال في جمعها: آكام بالفتح والمد، ويقال: أَكَم بفتح الهمزة والكاف، وأُكُم بضمهما، وهو دون الجبال، وقيل: تل، وقيل: أعلى من الرابية، وقيل: دونها.\nوالظِّراب -بالظاء المعجمة المكسورة- قَالَ الفراء: جمع ظرْب ساكن الراء، قَالَ: وقيل: بكسر الراء، وهو الجبل المنبسط ليس بالعالي وعن الداودي الظَرِب -بفتح الظاء وكسر الراء: الجبل الصغير، وكذا ذكره الجوهري (^١) بكسر الراء، وقيل: الآكام أصغر من الظراب وبخط الدمياطي: قيل: بكسر الظاء وسكون الراء. والأودية: أي التي تحمل الماء. ومنابت الشجر: التي تُنبت الزرع والكلأ، يريد بالشجر: المرعى رغبة منه أن تكون الأمطار بحيث لا تضر بأحد كثرتها.\nوفيه: الدعاء للدفع عن المنازل والمرافق عند الكثرة والضرر، ولا يشرع له صلاة، ولا اجتماع في الصحراء، وممن صرح به ابن بطال حيث قَالَ: ولا بروز فيه، ولا صلاة تفرد له، وإنما يكون الدعاء في الاستصحاء في خطبة الجمعة، أو في أوقات الصلوات وأدبارها، وقد سمى الله تعالى كثرة المطر أذى فقال: ﴿إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ﴾ [النساء: ١٠٢] قَالَ: ولا يحوَّل الرداء في الاستصحاء أيضًا (^٢).\n_________\n(^١) \"الصحاح\" ١/ ١٧٤. مادة: ظرب.\n(^٢) \"شرح ابن بطال\" ٣/ ١٢ - ١٣.","vol":"8","page":246},{"text":"وقوله: (فانقطعت). وفي أخرى: فانقلعت، باللام وهما بمعنى، وفيه معجزة ظاهرة لسيد الأمة في إجابة دعائه متصلًا به، وأدبه في الدعاء؛ فإنه لم يسأل رفْعَه من أصْلِه، بل سأل رفعَ ضَررِه وكشفه عن البيوت والمرافق والطرق، بحيث لا يتضرر به ساكن، ولا ابن سبيل، وسألَ بقاءه في موضع الحاجة، بحيث يبقى خصبه ونفعه، وهي بطون الأودية وغيرها من المذكور في الحديث، فيجب امتثال ذلك في نعم الله إذا كثرت، أن لا نسأل الله قطعها وصرفها عن العباد.\nوقوله: (فسالت أنسًا أهو الرجل الأول؟ قَالَ: لا أدري). كذا هنا، وفي باب الرفع: فأتى الرجل (^١)، وظاهره الأول، وفي باب: من اكتفي بالجمعة في الاستسقاء: جاء رجل في الأول، ثم قَالَ: ثم جاء فقال (^٢).\nوفي رواية: قام أعرابي. في الأول، ثم قَالَ: فقام ذلك الأعرابي (^٣). وفي أخرى: أو قَالَ غيره (^٤)، وفي رواية للبخاري أنه الأول ذكرها في باب الرفع، وسيأتي.\nقَالَ ابن التين: ولعله تذكر بعد ذلك، أو نسي إن كان هذا الحديث قبل قوله: لا أدري هو الأول أم لا؟\n_________\n(^١) سيأتي برقم (١٠٢٩) باب: رفع الناس أيديهم مع الإمام.\n(^٢) سيأتي برقم (١٠١٦).\n(^٣) سيأتي برقم (١٠٣٣) كتاب: الاستسقاء، باب: من تمطر في المطر حتى يتحادر على لحيته.\n(^٤) سبق برقم (٩٣٣).","vol":"8","page":247},{"text":"<span data-type='title' id=toc-863>٧ - باب الاِسْتِسْقَاءِ فِي خُطْبَةِ الجُمُعَةِ غَيْرَ مُسْتَقْبِلِ القِبْلَةِ</span>\n١٠١٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ شَرِيكٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَجُلًا دَخَلَ المَسْجِدَ يَوْمَ جُمُعَةٍ مِنْ بَابٍ كَانَ نَحْوَ دَارِ القَضَاءِ، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ يَخْطُبُ، فَاسْتَقْبَلَ رَسُولَ اللهِ - ﷺ - قَائِمًا، ثُمَّ قَالَ: يَا رَسُولَ اللهِ هَلَكَتِ الأَمْوَالُ، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ اللهَ يُغِيثُنَا. فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَيْهِ ثُمَّ قَالَ: \"اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا، اللَّهُمَّ أَغِثْنَا\". قَالَ أَنَسٌ: وَلَا وَاللهِ مَا نَرَى في السَّمَاءِ مِنْ سَحَابٍ وَلَا قَزَعَةً، وَمَا بَيْنَنَا وَبَيْنَ سَلْعٍ مِنْ بَيْتٍ وَلَا دَارٍ. قَالَ: فَطَلَعَتْ مِنْ وَرَائِهِ سَحَابَةٌ مِثْلُ التُّرْسِ، فَلَمَّا تَوَسَّطَتِ السَّمَاءَ انْتَشَرَتْ ثُمَّ أَمْطَرَتْ، فَلَا وَاللهِ مَا رَأَيْنَا الشَّمْسَ سِتًّا، ثُمَّ دَخَلَ رَجُلٌ مِنْ ذَلِكَ البَابِ فِي الجُمُعَةِ، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ يَخْطُبُ، فَاسْتَقْبَلَهُ قَائِمًا فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ الأَمْوَالُ، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ اللهَ يُمْسِكْهَا عَنَّا. قَالَ: فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَيْهِ ثُمَّ قَالَ: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا، اللَّهُمَّ عَلَى الآكَامِ وَالظِّرَابِ وَبُطُونِ الأَوْدِيَةِ وَمَنَابِتِ الشَّجَرِ\". قَالَ: فَأَقْلَعَتْ وَخَرَجْنَا نَمْشِى فِي الشَّمْسِ. قَالَ شَرِيكٌ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ: أَهُوَ الرَّجُلُ الأَوَّلُ؟ فَقَالَ مَا أَدْرِي. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥٠٧]\nذكر فيه حديث شريك، عن أنس أَنَّ رَجُلًا دَخَلَ المَسْجِدَ يَوْمَ الجُمُعَةٍ مِنْ بَابٍ كَانَ نَحْوَ دَارِ القَضَاءِ .. الحديث.\nوقد سلف (^١).\n_________\n(^١) برقم (١٠١٣) الباب السابق، وقبله برقمي (٩٣٢ - ٩٣٣).","vol":"8","page":248},{"text":"<span data-type='title' id=toc-864>٨ - باب الاِسْتِسْقَاءِ عَلَى المِنْبَرِ</span>\n١٠١٥ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: بَيْنَمَا رَسُولُ اللهِ - ﷺ - يَخْطُبُ يَوْمَ الجُمُعَةِ إِذْ جَاءَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، قَحَطَ المَطَرُ، فَادْعُ اللهَ أَنْ يَسْقِيَنَا. فَدَعَا، فَمُطِرْنَا، فَمَا كِدْنَا أَنْ نَصِلَ إِلَى مَنَازِلِنَا، فَمَا زِلْنَا نُمْطَرُ إِلَى الجُمُعَةِ المُقْبِلَةِ. قَالَ: فَقَامَ ذَلِكَ الرَّجُلُ أَوْ غَيْرُهُ فَقَالَ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَصْرِفَهُ عَنَّا. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا\". قَالَ: فَلَقَدْ رَأَيْتُ السَّحَابَ يَتَقَطَّعُ يَمِينًا وَشِمَالًا يُمْطَرُونَ وَلَا يُمْطَرُ أَهْلُ المَدِينَةِ. [انظر: ٩٣٢ - مسلم: ٩٩٧ - فتح: ٢/ ٥٠٨]\nذكر فيه حديث قتادة عن أنس: بَيْنَمَا رَسُولُ الله - ﷺ - يَخْطُبُ يَوْمَ الجُمُعَةِ إِذْ جَاءَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، قَحَطَ المَطَرُ … الحديث.\nوقد سلف أيضًا (^١).\nوترجم عليه أيضًا:\n_________\n(^١) هو الحديث السابق.","vol":"8","page":249},{"text":"<span data-type='title' id=toc-865>٩ - باب مَنِ اكْتَفَى بِصَلَاةِ الجُمُعَةِ فِي الاِسْتِسْقَاءِ</span>\n١٠١٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ شَرِيكِ بْنِ عَبْدِ اللهِ، عَنْ أَنَسٍ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: هَلَكَتِ المَوَاشِي، وَتَقَطَّعَتِ السُّبُلُ. فَدَعَا، فَمُطِرْنَا مِنَ الجُمُعَةِ إِلَى الجُمُعَةِ، ثُمَّ جَاءَ فَقَالَ: تَهَدَّمَتِ البُيُوتُ وَتَقَطَّعَتِ السُّبُلُ، وَهَلَكَتِ المَوَاشِي، فَادْعُ اللهَ يُمْسِكْهَا. فَقَامَ - ﷺ - فَقَالَ: \"اللَّهُمَّ عَلَى الآكَامِ وَالظِّرَابِ وَالأَوْدِيَةِ وَمَنَابِتِ الشَّجَرِ\". فَانْجَابَتْ عَنِ المَدِينَةِ انْجِيَابَ الثَّوْبِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥٠٨]\nوأخرجه من حديث شريك عن أنس .. الحديث.\nوفيه: (هلكت المواشي). أي: لعدم وجدان ما ترعى. وفيه: (انجابت عن المدينة انجياب الثوب)، وقد سلف في الجمعة (^١). ونقل ابن التين عن ابن شعبان أنه قَالَ في \"زاهره\": معناه: خرجت عن المدينة كما خرج الجيب عن الثوب. قَالَ: وفيه دليل على أن من أودع وديعة فجعلها في حبيب قميصه يضمن، وقيل: لا. قَالَ: والأول أحوط لهذا الحديث. قَالَ: وقوله: فقام - ﷺ - فقال. يحتمل أن يكون جالسًا أول ما صعد، أو بين الخطبتين، أو يكون قَالَ له ذلك عند نزوله فثبت قائمًا فدعا.\nثم ترجم عليه:\n_________\n(^١) برقم (٩٣٢) باب: رفع اليدين في الخطبة.","vol":"8","page":250},{"text":"<span data-type='title' id=toc-866>١٠ - باب الدُّعَاءِ إِذَا تَقَطَّعَتِ السُّبُلُ مِنْ كَثْرَةِ المَطَرِ</span>\n١٠١٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ شَرِيكِ بْنِ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ المَوَاشِي، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ الله، فَدَعَا رَسُولُ اللهِ - ﷺ -، فَمُطِرُوا مِنْ جُمُعَةٍ إِلَى جُمُعَةٍ، فَجَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، تَهَدَّمَتِ البُيُوتُ، وَتَقَطَّعَتِ السُّبُلُ، وَهَلَكَتِ المَوَاشِي. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"اللَّهُمَّ عَلَى رُءُوسِ الجِبَالِ وَالآكَامِ وَبُطُونِ الأَوْدِيَةِ وَمَنَابِتِ الشَّجَرِ\". فَانْجَابَتْ عَنِ المَدِينَةِ انْجِيَابَ الثَّوْبِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥٠٩]\nوساقه من حديث شريك أيضًا عن أنس.\nثم ترجم عليه:","vol":"8","page":251},{"text":"<span data-type='title' id=toc-867>١١ - باب مَا قِيلَ: إِنَّ النَّبِيَّ - ﷺ - لَمْ يُحَوِّلْ رِدَاءَهُ فِي الاِسْتِسْقَاءِ يَوْمَ الجُمُعَةِ</span>\n١٠١٨ - حَدَّثَنَا الحَسَنُ بْنُ بِشْرٍ قَالَ: حَدَّثَنَا مُعَافَى بْنُ عِمْرَانَ، عَنِ الأَوْزَاعِيِّ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَجُلًا شَكَا إِلَى النَّبِيِّ - ﷺ - هَلَاكَ المَالِ وَجَهْدَ العِيَالِ، فَدَعَا اللهَ يَسْتَسْقِي، وَلَمْ يَذْكُرْ أَنَّهُ حَوَّلَ رِدَاءَهُ وَلَا اسْتَقْبَلَ القِبْلَةَ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥٠٩]\nوساقه من حديث إسحاق بن عبد الله عن أنس مختصرًا\nوفيه: (جهد العيال): وهو ما أصابهم من الجوع.\nوفيه: (ولم يذكر أنه حوَّل رداءه ولا استقبل القبلة)، ولا دلالة فيه لمن أنكر التحويل. وشيخ البخاري الحسن بن بشر- (خ. ت. س). وشيخه المعافي بن عمران (خ. د. س) من أفراد البخاري (^١)، مات الأول سنة إحدى وعشرين (^٢)، والثاني مات سنة أربع (^٣) وثمانين ومائة بالموصل.\nثم ترجم عليه أيضًا\n_________\n(^١) أي: على مسلم.\n(^٢) فوقها في الأصل كتب: يعني: ومائتين.\n(^٣) فوقها في الأصل كتب: في \"الكاشف\"","vol":"8","page":252},{"text":"<span data-type='title' id=toc-868>١٢ - باب إِذَا اسْتَشْفَعُوا إِلَى الإِمَامِ لِيَسْتَسْقِيَ لَهُمْ لَمْ يَرُدُّهُمْ</span>\n١٠١٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ شَرِيكِ بْنِ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّهُ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ المَوَاشِي، وَتَقَطَّعَتِ السُّبُلُ، فَادْعُ الله. فَدَعَا الله، فَمُطِرْنَا مِنَ الجُمُعَةِ إِلَى الجُمُعَةِ، فَجَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، تَهَدَّمَتِ البُيُوتُ، وَتَقَطَّعَتِ السُّبُلُ وَهَلَكَتِ المَوَاشِي. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"اللَّهُمَّ عَلَى ظُهُورِ الجِبَالِ وَالآكَامِ وَبُطُونِ الأَوْدِيَةِ وَمَنَابِتِ الشَّجَرِ\". فَانْجَابَتْ عَنِ المَدِينَةِ انْجِيَابَ الثَّوْبِ. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٢/ ٥١٠]\nوساقه من حديث شريك عن أنس.\nثم ترجم عليه بعد ذلك:","vol":"8","page":253},{"text":"١٤ -<span data-type='title' id=toc-869> باب الدُّعَاءِ إِذَا كَثُرَ المَطَرُ </span>(^١)\n[١٠٢١ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللهِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ يَوْمَ جُمُعَةٍ، فَقَامَ النَّاسُ فَصَاحُوا فَقَالُوا: يَا رَسُولَ اللهِ، قَحَطَ المَطَرُ وَاحْمَرَّتِ الشَّجَرُ، وَهَلَكَتِ البَهَائِمُ، فَادْعُ الله يَسْقِينَا. فَقَالَ: \"اللَّهُمَّ اسْقِنَا\". مَرَّتَيْنِ، وَايْمُ اللهِ مَا نَرَى فِي السَّمَاءِ قَزَعَةً مِنْ سَحَابٍ، فَنَشَأَتْ سَحَابَةٌ وَأَمْطَرَتْ، وَنَزَلَ عَنِ المِنْبَرِ فَصَلَّى، فَلَمَّا انْصَرَفَ لَمْ تَزَلْ تُمْطِرُ إِلَى الجُمُعَةِ الَّتِي تَلِيهَا، فَلَمَّا قَامَ النَّبِيُّ - ﷺ - يَخْطُبُ صَاحُوا إِلَيْهِ: تَهَدَّمَتِ البُيُوتُ، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ الله يَحْبِسُهَا عَنَّا. فَتَبَسَّمَ النَّبِيُّ - ﷺ - ثُمَّ قَالَ: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا\". فَكُشِطَتِ المَدِينَةُ، فَجَعَلَتْ تُمْطِرُ حَوْلَهَا وَلَا تَمْطُرُ بِالمَدِينَةِ قَطْرَةً، فَنَظَرْتُ إِلَى المَدِينَةِ وَإِنَّهَا لَفِي مِثْلِ الإِكْلِيلِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥١٢]]\nوساقه من حديث ثابت عن أنس.\nوفيه: (واحمرت الشجر) أي: سقط ورقها من الجدب.\nوفيه: (وايم الله) اختلف النحويون في ألف أيمن، هل هي وصل أم قطع؟ وليس هذا موضعه.\nوقوله: (فنشأت سحابة) أي: طلعت وابتدأت وانتشرت.\nوقوله: (وأمطرت). قَالَ الداودي: جعل الفعل لها كما يقال: مات زيد.\nوقوله: (صاحوا إليه). قَالَ ابن التين: إن كان هذا محفوظًا، فقد يتكلم الرجل ثم يصيح الناس، فذكره أنس فنسيه الرواة؛ لأن في\n_________\n(^١) كذا بالأصل: باب: الدعاء إذا كَثُر المطر، أتى به المصنف قبل باب: إذا استشفع المشركون بالمسلمين، مخالفًا لما في اليونينية، وسوف يعيد مرة أخرى في موضعه الصحيح باختصار، فتنبه.","vol":"8","page":254},{"text":"حديث شريك وغيره: أن رجلًا قَالَ له. ويحتمل أن يعني بالناس: الرجل؛ لأنه يتكلم عنهم وهم حضور سكوت، ولعلهم صاحوا أو تكلم عنهم استشفاعًا بالنبي - ﷺ -، فوافق ذلك قول عمر: كنا نستشفع به (^١).\nقوله: (وإنها لفي مثل الإكليل) كل ما أحاط بشيء فهو إكليل، ومنه سمي الإكليل، وهي العصابة؛ لإحاطتها بالجبين. وقيل: هي الروضة، وعبارة \"الصحاح\" و\"المجمل\" هو: شبه عصابة تزين بالجوهر، زاد الجوهري: ويسمى التاج إكليلًا (^٢). وممن رواه عن أنس يحيى بن سعيد الأنصاري، ذكره البخاري في باب: رفع الناس أيديهم مع الإمام في الاستسقاء. معلقًا (^٣). ورواه (مع) (^٤) من حديث حفص بن عبيد الله بن أنس، عن أنس.\nوفي ذلك أن الإمام إذ سُئل الخروج إلى الاستسقاء يجيب إليه؛ لما فيه من الضراعة إلى الجليل في صلاح أحوال عباده، ثم هو يأمرهم بالتوبة، والخروج من المظالم، وإصلاح نياتهم، ويعظهم.\nوكذلك إذا سئل الإمام ما فيه صلاح أحوال الرعية يجيبهم إليه أيضًا؛ لأنه راعٍ ومسئول عن رعيته، فعليه حياطتهم، وإجابتهم إلى سؤالهم، وكان من شأنه - ﷺ - أن لا يرد حاجة سائل، وفيما سلف استباحة اليمين لغير ضرورة للتأكيد.\n_________\n(^١) سبق برقم (١٠١٠) باب: سؤال الناس الإمام إذا قحطوا.\n(^٢) \"الصحاح\" ٥/ ١٨١٢، \"المجمل\" ٢/ ٧٦٥.\n(^٣) رقم (١٠٢٩).\n(^٤) هكذا رسمها في الأصل.","vol":"8","page":255},{"text":"<span data-type='title' id=toc-870>١٣ - باب إِذَا اسْتَشْفَعَ المُشْرِكُونَ بِالمُسْلِمِينَ عِنْدَ القَحْطِ</span>\n١٠٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ سُفْيَانَ حَدَّثَنَا مَنْصُورٌ وَالأَعْمَشُ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ: أَتَيْتُ ابْنَ مَسْعُودٍ فَقَالَ: إِنَّ قُرَيْشًا أَبْطَئُوا عَنِ الإِسْلَامِ. فَدَعَا عَلَيْهِمُ النَّبِيُّ - ﷺ -، فَأَخَذَتْهُمْ سَنَةٌ حَتَّى هَلَكُوا فِيهَا وَأَكَلُوا المَيْتَةَ وَالعِظَامَ، فَجَاءَهُ أَبُو سُفْيَانَ فَقَالَ: يَا مُحَمَّدُ، جِئْتَ تَأْمُرُ بِصِلَةِ الرَّحِمِ، وَإِنَّ قَوْمَكَ هَلَكُوا، فَادْعُ الله. فَقَرَأَ: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ [الدخان: ١٠] ثُمَّ عَادُوا إِلَى كُفْرِهِمْ فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى﴾ [الدخان: ١٦] يَوْمَ بَدْرٍ. قَالَ: وَزَادَ أَسْبَاطٌ، عَنْ مَنْصُورٍ: فَدَعَا رَسُولُ اللهِ - ﷺ -، فَسُقُوا الغَيْثَ، فَأَطْبَقَتْ عَلَيْهِمْ سَبْعًا، وَشَكَا النَّاسُ كَثْرَةَ المَطَرِ، [فَ] قَالَ: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا\". فَانْحَدَرَتِ السَّحَابَةُ عَنْ رَأْسِهِ، فَسُقُوا النَّاسُ حَوْلَهُمْ. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح ٢/ ٥١٠]\nذكر فيه حديث مسروق، قال: أتيت ابن مسعود، فقال: إن قريشًا أبطئوا عن الإسلام .. الحديث. تقدم في أول الاستسقاء (^١).\nوقال الداودي: في الحديث تقديم وتأخير واختصار، لما عتت قريش وطغت وآذوا النبي - ﷺ - حَتَّى ألجئوه إلى الخروج من بينهم، وفتنوا من قعد من المسلمين بالعذاب، دعا عليهم الشارع وهو بالمدينة فأُنزل عليه -إما بعد الدعاء وإما قبله- ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ [الدخان: ١٠] وهو ما أصابهم من القحط والجدب، فلما اشتد عليهم، أتاه أبو سفيان يسأله أن يدعو لهم.\nقَالَ: والذي زاد أسباط في البخاري عن منصور: فدعا رسول الله\n_________\n(^١) برقم (١٠٠٧) باب: دعاء النبي - ﷺ -.","vol":"8","page":256},{"text":"- ﷺ - فسُقوا الغيث، وأطبقت عليهم سبعًا، وشكا الناس كثرة المطر،\nفقال: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا\". فانحدرت السحابة عن رأسه، فسقوا الناس حولهم، غلط.\nوليس من شأن قريش في شيء؛ لأنه أدخل قصة المدينة في قصة قريش؛ لأنه إنما دعا على أهل مكة، والذي يليهم. والذي أصاب أهل المدينة لم يدعُ النبي - ﷺ - أن يُصابوا به بينه قوله: \"حوالينا ولا علينا\" وانحدرت السحابة عن رأسه.\nوليس الوقت الذي أصيب فيه أهل مكة أصيب فيه أهل المدينة. قاله الداودي، وأبو عبد الملك، ونقله ابن التين عنهم، وكذا قَالَ الحافظ شرف الدين الدمياطي: إن الذي زاده أسباط وهم واختلاط، وهو أنه ركَّب سند حديث عبد الله بن مسعود على متن حديث أنس بن مالك، وهو قوله: (فدعا رسول اللهﷺ -، فسقوا الغيث) إلى آخره. وحديث عبد الله بن مسعود كان بمكة، وليس فيه هذا. والعجب من البخاري كيف أورد هذا؟ وإن كان معلقًا مخالفًا لما رواه الثقات.\nو(أسباط) هو ابن محمد بن عبد الرحمن القاصر، ضعفه الكوفيون، مات أول سنة مائتين (^١).\n_________\n(^١) هو أسباط بن محمد بن عبد الرحمن بن خالد بن ميسرة، وقيل: أسباط بن محمد ابن أبي عبد الرحمن القرشي، مولاهم، أبو محمد بن أبي عمرو الكوفي، والد عبيد بن أسباط، وقيل: إنه مولى السائب بن يزيد.\nقال أبو بكر بن أبي خيثمة، عن يحيى بن معين: ثقة، وقال أبو حاتم: صالح. وقال النسائي: ليس به بأس.\nوقال يعقوب بن شيبة: كوفي ثقة صدوق، وكان من قريش.\nانظر: \"الجرح والتعديل\" ٢/ ٣٣٢ - ٣٣٣ (١٢٦٣)، و\"تاريخ بغداد\" ٧/ ٤٥، و\"تهذيب الكمال\" ٢/ ٣٥٤ - ٣٥٦ (٣٢٠)، و\"تهذيب التهذيب\" ١/ ١٠٩.","vol":"8","page":257},{"text":"<span data-type='title' id=toc-871>١٤ - باب الدُّعَاءِ إِذَا كَثُرَ المَطَرُ: حَوَالَيْنَا وَلَا عَلَيْنَا</span>\n١٠٢١ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللهِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ يَوْمَ جُمُعَةٍ، فَقَامَ النَّاسُ فَصَاحُوا فَقَالُوا: يَا رَسُولَ اللهِ، قَحَطَ المَطَرُ وَاحْمَرَّتِ الشَّجَرُ، وَهَلَكَتِ البَهَائِمُ، فَادْعُ الله يَسْقِينَا. فَقَالَ: \"اللَّهُمَّ اسْقِنَا\". مَرَّتَيْنِ، وَايْمُ اللهِ مَا نَرَى فِي السَّمَاءِ قَزَعَةً مِنْ سَحَابٍ، فَنَشَأَتْ سَحَابَةٌ وَأَمْطَرَتْ، وَنَزَلَ عَنِ المِنْبَرِ فَصَلَّى، فَلَمَّا انْصَرَفَ لَمْ تَزَلْ تُمْطِرُ إِلَى الجُمُعَةِ الَّتِي تَلِيهَا، فَلَمَّا قَامَ النَّبِيُّ - ﷺ - يَخْطُبُ صَاحُوا إِلَيْهِ: تَهَدَّمَتِ البُيُوتُ، وَانْقَطَعَتِ السُّبُلُ، فَادْعُ الله يَحْبِسُهَا عَنَّا. فَتَبَسَّمَ النَّبِيُّ - ﷺ - ثُمَّ قَالَ: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا\". فَكُشِطَتِ المَدِينَةُ، فَجَعَلَتْ تُمْطِرُ حَوْلَهَا وَلَا تَمْطُرُ بِالمَدِينَةِ قَطْرَةً، فَنَظَرْتُ إِلَى المَدِينَةِ وَإِنَّهَا لَفِي مِثْلِ الإِكْلِيلِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥١٢]\nذكر فيه حديث ثابت عن أنس، وقد سلف بشرح ما فيه (^١).\n_________\n(^١) سبق شرح الباب بعد حديث: (١٠١٩) السالف.","vol":"8","page":258},{"text":"<span data-type='title' id=toc-872>١٥ - باب الدُّعَاءِ فِي الاِسْتِسْقَاءِ قَائِمًا</span>\n١٠٢٢ - وَقَالَ لَنَا أَبُو نُعَيْمٍ، عَنْ زُهَيْرٍ، عَنْ أَبِي إِسْحَاقَ: خَرَجَ عَبْدُ اللهِ بْنُ يَزِيدَ الأَنْصَارِيُّ، وَخَرَجَ مَعَهُ البَرَاءُ بْنُ عَازِبٍ وَزَيْدُ بْنُ أَرْقَمَ ﵃ فَاسْتَسْقَى، فَقَامَ بِهِمْ عَلَى رِجْلَيْهِ عَلَى غَيْرِ مِنْبَرٍ فَاسْتَغْفَرَ، ثُمَّ صَلَّى رَكْعَتَيْنِ يَجْهَرُ بِالقِرَاءَةِ وَلَمْ يُؤَذِّنْ، وَلَمْ يُقِمْ. قَالَ أَبُو إِسْحَاقَ: وَرَأَى عَبْدُ اللهِ بْنُ يَزِيدَ النَّبِيَّ - ﷺ -. [فتح: ٢/ ٥١٣]\n\n١٠٢٣ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَبَّادُ بْنُ تَمِيمٍ، أَنَّ عَمَّهُ -وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ بِالنَّاسِ يَسْتَسْقِي لَهُمْ، فَقَامَ فَدَعَا اللهَ قَائِمًا، ثُمَّ تَوَجَّهَ قِبَلَ القِبْلَةِ، وَحَوَّلَ رِدَاءَهُ، فَأُسْقُوا. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح: ٢/ ٥١٣]\nوقال لنا أبو نُعَيْمٍ، عَنْ زُهَيْرٍ، عَنْ أَبِي إِسْحَاقَ: خَرَجَ عَبْدُ اللهِ بْنُ يَزِيدَ الأَنْصَارِيُّ إلى آخره. وهو قوله: وَلَمْ يُؤَذِّنْ، وَلَمْ يُقِمْ. قَالَ أَبُو إِسْحَاقَ: وَرَأَى عَبْدُ الله بْنُ يَزِيدَ النَّبِيَّ - ﷺ -.\nقلتُ: قد أخرجه البيهقي من طريق أبي غسان، عن زهير بن معاوية، عن أبي إسحاق، ثم قَالَ: رواه البخاري، عن أبي نعيم، قَالَ: ورواه الثوري، عن أبي إسحاق، قَالَ: فخطب ثم صلى، ورواية شعبة، عن أبي إسحاق: فصلى ركعتين ثم استسقى، ورواية الثوري وزهير أشبه (^١). وقد رواه عن زهير، عن علي بن الجعد.\nوالذي يظهر أن رواية شعبة موافقة لرواية زهير والثوري، وذلك أنهما ذكرا أنه خطب ثم صلى؛ ولم يذكرا وقت الاستسقاء.\nوأما شعبة فذكر أنه صلى ثم استسقى، ولم يذكر وقت الخطبة.\n_________\n(^١) \"سنن البيهقي\" ٣/ ٣٤٩ كتاب: صلاة الاستسقاء، باب: ذكر الأخبار التي تدل على أنه دعا.","vol":"8","page":259},{"text":"وأخرج مسلم في المغازي من حديث غندر عن شعبة، عن أبي إسحاق، أن عبد الله بن يزيد خرج يستسقي بالناس فصلى ركعتين، ثم استسقى، قَالَ: فلقيت زيد بن أرقم فقلت له: كم غزا رسول الله - ﷺ -؟ قَالَ: تسع عشرة غزوة .. الحديث (^١).\nوجعله خلف من مسند زيد بن أرقم، وذكر في مسند عبد الله بن يزيد ما ذكره البخاري خاصة، وأورد له الحميدي في \"جمعه\" في المتفق حديثين -أعني: عن عبد الله بن يزيد الخطمي- وقد رأى النبي - ﷺ -، أخرجهما البخاري، ولم يخرج له مسلم شيئًا، وذكر الحديث الآخر، وهو طريق عدي بن ثابت، عن عبد الله بن يزيد الخطمي أنه - ﷺ - نهى عن المثلة والنهبى (^٢)، وقال: وقد رواه عدي، عن سعيد بن جبير، عن ابن عباس، عن النبي - ﷺ - (^٣).\nولعل مراد الحميدي بقوله: ولم يخرج له مسلم شيئًا يعني: حديثًا متصلًا مرفوعًا، لكن كان ينبغي له أن يذكره ممن انفرد عند البخاري من الصحابة.\nوقد ذكر جماعة أن مسلمًا خرج له عن البراء وغيره من الصحابة، وذكره ابن طاهر في الصحابة الذين خرج لهم في الصحيحين، وقال: كان صغيرًا على عهد رسول الله - ﷺ -، وكان أمير الكوفة على عهد ابن الزبير (^٤).\n_________\n(^١) \"صحيح مسلم\" (١٢٥٤) كتاب: الجهاد والسير، باب: عدد غزوات النبي - ﷺ -.\n(^٢) سيأتي برقم (٢٤٧٤) كتاب: المظالم، باب: النهى بغير إذن صاحبه. وبرقم (٥٥١٦) كتاب: الذبائح والصيد، باب: ما يكره من المثلة والمصبورة والمجثمة.\n(^٣) سيأتي برقم (٥٥١٥) كتاب: الذبائح والصيد، باب: ما يكره من المثلة. وانظر: \"الجمع بين الصحيحين\" ١/ ٤٩٠.\n(^٤) \"الجمع بين رجال الصحيحين\" ١/ ٢٤٥.","vol":"8","page":260},{"text":"قَالَ الواقدي: مات في زمن ابن الزبير. وممن نص على أنه كان صغيرًا على عهد رسول الله - ﷺ - أبو حاتم.\nوقال أبو عبيد الآجري: قلتُ لأبي داود: عبد الله بن يزيد الخطمي له صحبة؟ قَالَ: يقولون رؤية، سمعت يحيى بن معين يقول هذا. قَالَ أبو داود: وسمعت مصعب الزبيري يقول: ليس له صحبة.\nوهذا ذكره المزي بعد قوله في حقه، وتبع في ذلك أبا عمر بن عبد البر- أن عبد الله هذا شهد الحديبية وهو ابن سبع عشرة سنة وكان أميرًا على الكوفة، وشهد مع علي صفين والجمل والنهروان (^١)، فكيف يجتمع هذا القول مع ما سلف (^٢).\nثم ذكر بعده حديث عباد بن تميم، أن عمه أخبره، أن رسول الله - ﷺ - خرج بالناس يستسقي .. الحديث.\nأما فقه الباب: فالسنة في الاستسقاء لمن برز إليها أن يدعو الله قائمًا؛ لأنه حال خشوع وإنابة وخضوع، ولذلك لا خلاف بين العلماء أنه لا أذان ولا إقامة لصلاة الاستسقاء.\nوقوله: (وخرجَ معَهُ البراءُ بنُ عازِب وزيدُ بنُ أرْقم)، إنما استسقى عبد الله بن يزيد؛ لأنه كان الأمير، ففيه: استحباب الخروج إلى المصلى في الاستسقاء.\nوقوله: (فَقَامَ عَلَى رِجْلَيْهِ عَلَى غَيْرِ مِنْبَرِ)، فيه: الخطبة قائمًا بدون منبر، حَتَّى منع مالك في \"المدونة\" الاستسقاء عليه (^٣)، وأجازه في\n_________\n(^١) \"الاستيعاب\" ٣/ ١٢٤ (١٧٠٣)، \"تهذيب الكمال\" ١٦/ ٣٠١ - ٣٠٢ (٣٦٥٦).\n(^٢) انظر: \"معجم الصحابة\" لابن قانع ٢/ ١١٣٦ (٥٧٠).\n(^٣) ١/ ١٥٣.","vol":"8","page":261},{"text":"\"المجموعة\" (^١)، وفي \"الذخيرة\" لا يخرج المنبر ولكن يتوكأ على عصا (^٢).\nوقوله: (ولم يُؤذن، ولم يُقِم). هذا حكمها، وقد سلف.\nوقوله: (فَاسْتَغْفَرَ، ثُمَّ صَلَّى رَكْعَتَيْنِ جَهَرَ فِيهما بِالقِرَاءَةِ)، أما الاستغفار فلقوله تعالى: ﴿اسْتَغْفِرُوا رَبَّكُمْ﴾ الآية. جعل الاستغفار مكان الخطبة.\nوأما صلاة ركعتين فهو مذهب الجمهور.\nوأما الجهر فله باب يأتي (^٣). وأسلفنا رواية الثوري أن الخطبة قبل الصلاة، ورواية مسلم أنه صلى ثم استسقى.\nوممن قَالَ: الخطبة قبل الصلاة الليث بن سعد، وقاس على الجمعة (^٤)، ومن عكس شبه بالعيد.\nوفيه: دليل على أن صلاة الاستسقاء كصلاة التطوع، وهو مذهب مالك، والأوزاعي، وأبي ثور، وإسحاق.\n_________\n(^١) \"النوادر والزيادات\" ١/ ٥١٦.\n(^٢) انظر: \"الذخيرة\" ٢/ ٤٣٤.\n(^٣) هو الباب التالي.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٨٣.","vol":"8","page":262},{"text":"<span data-type='title' id=toc-873>١٦ - باب الجَهْرِ بِالقِرَاءَةِ فِي الاِسْتِسْقَاءِ</span>؟\n١٠٢٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يَسْتَسْقِي فَتَوَجَّهَ إِلَى القِبْلَةِ يَدْعُو، وَحَوَّلَ رِدَاءَهُ، ثُمَّ صَلَّى رَكْعَتَيْنِ جَهَرَ فِيهِمَا بِالقِرَاءَةِ. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح: ٢/ ٥١٤]\nذكر فيه حديث عباد بن تميم، عن عمه قَالَ: خَرَج النَّبِيُّ - ﷺ - يَسْتَسْقِي فَتَوَجَّهَ إِلَى القِبْلَةِ يَدْعُو، وَحَوَّلَ رِدَاءَهُ، ثُمَّ صَلَّى رَكْعَتَيْنِ جَهَرَ فِيهِمَا بِالقِرَاءَة.\nالشَرح:\nالسنة المجمع عليها الجهر بالقراءة في صلاة الاستسقاء، وإنما اختلف في قراءة الكسوف على ما ستعلمه.\nوالحديث دال على أن الخطبة في الاستسقاء قبل الصلاة؛ لأن (ثمَّ) للترتيب.\nوروي ذلك عن عمر، وابن الزبير، والبراء بن عازب، وزيد بن أرقم، وعمر بن عبد العزيز، وهو قول الليث (^١).\nوقال مالك، وأبو يوسف، ومحمد، والشافعي: يبدأ بالصلاة قبلها (^٢).\nوحجتهم ما رواه عباد، عن عمه، أنه - ﷺ - خرج يستسقي، فصلى ركعتين، وقلب رداءه، كما يأتي في البخاري في الاستسقاء في\n_________\n(^١) روى هذِه الآثار ابن المنذر في \"الأوسط\" ٤/ ٣١٨ - ٣١٩.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٨٣. واختلف قول مالك فيه فكان يقول زمانًا أن الخطبة قبل الصلاة، ثم رجع إلى ما في \"الموطأ\" فقال الصلاة قبل الخطبة. انظر: \"المنتقى\" ١/ ٣٣٢، \"الأوسط\" ٤/ ٣١٩.","vol":"8","page":263},{"text":"المصلى (^١). وحديث أبي هريرة أنه - ﷺ - صلى، ثم خطب (^٢).\nواحتج الطحاوي لأصحابه في ذلك فقال: لما اختلفت الآثار فيه نظرنا فوجدنا الجمعة فيها خطبة، وهي قبل الصلاة عكس العيد، وهي بالعيد أشبه منها بالجمعة (^٣).\nوقال القاضي أبو محمد: لا خلاف في تقديمها على الخطبة (^٤)، إلا ما حكي عن ابن الزبير (^٥)، وهو عجيب منه. فقد روي عن مالك خلافه، وهو قول العمرين. وبه قَالَ الليث، والذي في \"الموطأ\" (^٦) و\"المدونة\" (^٧)، وهو المشهور من مذهب مالك، وقول جميع الفقهاء ما سلف. وقال أشهب في \"مدونته\": اختلف الناس في ذلك، واختلف فيه عن رسول الله - ﷺ -. وقول مالك. فكان قول الأول الخطبة قبل كالجمعة. ودليله الحديث المذكور.\n_________\n(^١) برقم (١٠٢٧).\n(^٢) رواه ابن ماجه (١٢٦٨) كتاب: إقامة الصلاة، باب: ما جاء في صلاة الاستسقاء.\nوأحمد ٢/ ٣٢٦.\nوابن خزيمة في \"صحيحه\" ٢/ ٣٣٨ (١٤٢٢) كتاب: الصلاة، باب: إعادة الخطبة ثانية بعد صلاة الاستسقاء.\nوالبيهقي ٣/ ٣٤٧ كتاب: الاستسقاء، باب: الدليل على أن السنة في صلاة الاستسقاء السنة في صلاة العيدين. وضعفه الألباني في \"ضعيف ابن ماجه\" (٢٦١).\n(^٣) انظر: \"شرح معاني الآثار\" ١/ ٣٢٦.\n(^٤) \"المعونة\" ١/ ١٨٧، وانظر: \"المغني\" ٢/ ٢٨٨.\n(^٥) روى ذلك عبد الرزاق ٣/ ٨٦ (٤٨٩٩) كتاب: الصلاة، باب: الاستسقاء.\n(^٦) \"الموطأ\" ص ٢٠٦.\n(^٧) ١/ ١٥٣.","vol":"8","page":264},{"text":"<span data-type='title' id=toc-874>١٧ - باب كَيْفَ حَوَّلَ النَّبِيُّ - ﷺ - ظَهْرَهُ إِلَى النَّاسِ</span>؟\n١٠٢٥ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَوْمَ خَرَجَ يَسْتَسْقِي، قَالَ: فَحَوَّلَ إِلَى النَّاسِ ظَهْرَهُ، وَاسْتَقْبَلَ القِبْلَةَ يَدْعُو، ثُمَّ حَوَّلَ رِدَاءَهُ، ثُمَّ صَلَّى لَنَا رَكْعَتَيْنِ جَهَرَ فِيهِمَا بِالقِرَاءَةِ. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح: ٢/ ٥١٤]\nذكر فيه حديث عباد بن تميم عَنْ عَمِّهِ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَوْمَ خَرَجَ يَسْتَسْقِي، قَالَ: فَحَوَّلَ إِلَى النَّاسِ ظَهْرَهُ، وَاسْتَقْبَلَ القِبْلَةَ يَدْعُو، ثمَّ حَوَّلَ رِدَاءَهُ، ثُمَّ صَلى لنَا رَكْعَتَيْنِ جَهَرَ فِيهِمَا بِالقِرَاءَةِ.\nثم ترجم له:","vol":"8","page":265},{"text":"<span data-type='title' id=toc-875>١٨ - باب صَلَاةِ الاِسْتِسْقَاءِ رَكْعَتَيْنِ</span>.\n١٠٢٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ أَنَّ النَّبِيَّ - ﷺ - اسْتَسْقَى فَصَلَّى رَكْعَتَيْنِ، وَقَلَبَ رِدَاءَهُ. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح: ٢/ ٥١٤]\nثم ساقه من حديث عباد عَنْ عَمِّهِ أَن النَّبِيُّ - ﷺ - اسْتَسْقَى فَصَلَّى رَكْعَتَيْنِ، وَقَلَبَ رِدَاءَهُ.\nثم ترجم له:","vol":"8","page":266},{"text":"<span data-type='title' id=toc-876>١٩ - باب الاِسْتِسْقَاءِ فِي المُصَلَّى</span>.\n١٠٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، سَمِعَ عَبَّادَ بْنَ تَمِيمٍ، عَنْ عَمِّهِ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - إِلَى المُصَلَّى يَسْتَسْقِي، وَاسْتَقْبَلَ القِبْلَةَ فَصَلَّى رَكْعَتَيْنِ، وَقَلَبَ رِدَاءَهُ. قَالَ سُفْيَانُ: فَأَخْبَرَنِي المَسْعُودِيُّ، عَنْ أَبِي بَكْرٍ قَالَ: جَعَلَ اليَمِينَ عَلَى الشِّمَالِ. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح: ٢/ ٥١٥]\nثم ساقه من حديث عَبَّاد، عَنْ عَمِّهِ: خَرَجَ النَّبِيُّ - ﷺ - إِلَى المُصَلَّى يَسْتَسْقِي .. الحديثُ. ثم قال: قَالَ سُفْيَانُ: فَأَخْبَرَنِي المَسْعُودِيُّ، عَنْ أَبِي بَكْرِ قَالَ: جَعَلَ اليَمِينَ عَلَى الشِّمَالِ. والمسعودي هو عبد الرحمن بن عبد الله بن عتبه بن مسعود أخو أبي العميس، عتبة أهمله الكلاباذي في \"رجال البخاري\".\nثم ترجم:","vol":"8","page":267},{"text":"<span data-type='title' id=toc-877>٢٠ - باب اسْتِقْبَالِ القِبْلَةِ فِي الاِسْتِسْقَاءِ</span>\n١٠٢٨ - حَدَّثَنَا مُحَمَّدٌ قَالَ: أَخْبَرَنَا عَبْدُ الوَهَّابِ قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ مُحَمَّدٍ، أَنَّ عَبَّادَ بْنَ تَمِيمٍ أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ زَيْدٍ الأَنْصَارِيَّ أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ إِلَى المُصَلَّى يُصَلِّي، وَأَنَّهُ لَمَّا دَعَا -أَوْ أَرَادَ أَنْ يَدْعُوَ- اسْتَقْبَلَ القِبْلَةَ وَحَوَّلَ رِدَاءَهُ. قَالَ أَبُو عَبْدِ اللهِ ابْنُ زَيْدٍ هَذَا مَازِنِيٌّ، وَالأَوَّلُ كُوفِيٌّ هُوَ ابْنُ يَزِيدَ. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح: ٢/ ٥١٥]\nوزاد فيه: أَنَّهُ لَمَّا دَعَا -أَوْ أَرَادَ أَنْ يَدْعُوَ- اسْتَقْبَلَ القِبْلَةَ وَحَوَّلَ رِدَاءَهُ.\nقَالَ أَبُو عَبْدِ الله هَذَا مَازِنِيٌّ، وَالأَوَّلُ كُوفِيٌّ هُوَ ابْنُ يَزِيدَ.\nالشرح:\nسنة من برز إلى الاستسقاء أن يستقبل القبلة ببعض دعائه.\nوسنة من خطب الناس معلمًا لهم وواعظًا أن يستقبلهم بوجهه أيضًا، ثم يعود عند دعاء الاستسقاء فيستقبل القبلة؛ لأن الدعاء مستقبلها أفضل.\nواختلف قول مالك وأصحابه في وقت تحويل الإمام ردائه على أقوال أسلفناها في بابه، وهي خارجة من الحديث، من أجل شك المحدث في تحويل الرداء، إن كان قبل الدعاء أو بعده، ولم يذكر في الحديث التكبير في الصلاة كتكبير العيدين، وهو قول الشافعي كما نقله عنه الطحاوي، ثم ذكر حديثًا طعن في إسناده (^١). والصحيح من مذهبه أنه يبدله بالاستغفار.\nوحديث: (خرج إلى المصلى يستسقي). فيه: أن الصلاة قبل الخطبة؛ لأنه فيه ذكر قلب الرداء، والعلماء قاطبة على أنه مختص\n_________\n(^١) انظر: \"شرح معاني الآثار\" ١/ ٣٢٤.","vol":"8","page":268},{"text":"بالخطبة، إلا أن منهم من قَالَ: بعد تمامها. ومنهم من قَالَ: بعد صدر منها، ومنهم من قَالَ: عند فراغها على ما سلف. فإذا كانت الخطبة وقلب الرداء بعد الصلاة، فهو الذي ذهب إليه مالك أن الصلاة قبل الخطبة، وهو نص الحديث.\nوقوله: (ثم جعل اليمين على الشمال)، قد سلف ما للعلماء فيه. قَالَ المهلب: وفيه دليل على أن الشارع كان يلبس الرداء على حسب لباسنا، وهو غير الاشتمال؛ لأنه حوَّل ما على يمينه على يساره، ولو كان لباسه اشتمالًا لما صحت العبارة عنه إلا بأن يقال: قلب أسفله أعلاه، أو حل رداءه فقلبه، وهذا ظاهر (^١).\nوقوله: (وخرج بهم إلى المصلى) قال على أن له موضعًا يختص به وهو المصلى؛ لأن الألف والسلام للعهد.\nوهل يصلى قبل الاستسقاء وبعدها؟ أجازه مالك في \"الموطأ\" (^٢)، و\"المدونة\" (^٣)، وقال ابن وهب: يكره فيهما. قَالَ ابن حبيب: وبه أقول (^٤). وقاله جماعة من لقيت.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٣/ ٢٠.\n(^٢) ١/ ٢٣٩ (٦٠٩) باب: العمل في الاستسقاء.\n(^٣) \"المدونة\" ١/ ١٥٤.\n(^٤) انظر: \"الذخيرة\" ٢/ ٤٣٦.","vol":"8","page":269},{"text":"<span data-type='title' id=toc-878>٢١ - باب رَفْعِ النَّاسِ أَيْدِيَهُمْ مَعَ الإِمَامِ فِي الاِسْتِسْقَاءِ</span>\n١٠٢٩ - قَالَ أَيُّوبُ بْنُ سُلَيْمَانَ: حَدَّثَنِي أَبُو بَكْرِ بْنُ أَبِي أُوَيْسٍ، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، قَالَ يَحْيَى بْنُ سَعِيدٍ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: أَتَى رَجُلٌ أَعْرَابِيٌّ مِنْ أَهْلِ البَدْوِ إِلَى رَسُولِ اللهِ - ﷺ - يَوْمَ الجُمُعَةِ فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ المَاشِيَةُ، هَلَكَ العِيَالُ، هَلَكَ النَّاسُ. فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَيْهِ يَدْعُو، وَرَفَعَ النَّاسُ أَيْدِيَهُمْ مَعَهُ يَدْعُونَ، قَالَ: فَمَا خَرَجْنَا مِنَ المَسْجِدِ حَتَّى مُطِرْنَا، فَمَا زِلْنَا نُمْطَرُ حَتَّى كَانَتِ الجُمُعَةُ الأُخْرَى، فَأَتَى الرَّجُلُ إِلَى نَبِيِّ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، بَشِقَ المُسَافِرُ، وَمُنِعَ الطَّرِيقُ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥١٦]\n\n١٠٣٠ - وَقَالَ الأُوَيْسِيُّ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ وَشَرِيكٍ، سَمِعَا أَنَسًا، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ رَفَعَ يَدَيْهِ حَتَّى رَأَيْتُ بَيَاضَ إِبْطَيْهِ. [١٠٣١، ٣٥٦٥، ٦٣٤١ - مسلم: ٨٩٥ - فتح: ٢/ ٥١٦]\nوقال أيّوب بْنُ سُلَيْمَانَ بن بلال: حَدَّثَنِي أَبُو بَكْرِ بْنُ أَبِي أُوَيْسٍ، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، قَالَ يَحْيَى بْنُ سَعِيدٍ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: أَتَى رَجُلٌ أَعْرَابِيٌّ مِنْ أَهْلِ البَدْوِ إِلَى رَسُولِ اللهِ - ﷺ - يَوْمَ الجُمُعَةِ، فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ المَاشِيَةُ .. الحديث، إلى أن قال: حَتَّى إذا كَانَتِ الجُمُعَةُ الأُخْرَى، فَأَتَى الرَّجُلُ رسول الله - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، بَشِقَ المُسَافِرُ، وَمُنِعَ الطَّرِيقُ.\nالشرح:\nهذا الحديث أخرجه النسائي مختصرًا، عن بندار، عن أبي هشام المغيرة بن سلمة، عن وهيب، عن يحيى بن سعيد، عن أنس أن النبي - ﷺ - قَالَ: \"اللهم اسقنا\" (^١)، وأسنده البيهقي من حديث أبي إسماعيل\n_________\n(^١) \"المجتبى\" ٣/ ١٦٠، \"السنن الكبرى\" ١/ ٥٦٠ (١٨٢٣): أخبرنا محمد بن بشار به. ومحمد بن بشار يلقب: بندار.","vol":"8","page":270},{"text":"محمد بن إسماعيل الترمذي ثنا يوسف بن سليمان، ثم ساقه إلى آخره ثم قال: أخرجه البخاري في \"الصحيح\" فقال: وقال أيوب بن سليمان.\nورواه الإسماعيلي عن أبي إسماعيل المذكور به، وفيه: حبس المسافر، وانقطع الطريق (^١).\nورواه أبو نعيم من هذا الوجه أيضًا. ثم قَالَ: ذكره البخاري، عن أيوب بلا رواية، وفيه: (أشق) وقال غيره: (لشق). قَالَ ابن الجوزي عن البخاري (بشق) أي: اشتد السفر عليه، وقيل: انحصر، وقيل: حبس واعتقل. وقيل: بالباء خطأ إنما هو بالنون. وقال ابن دريد: بشق، وبشك إذا أسرع. وقال الخطابي: بشق ليس بشيء، وإنما هو لثق من اللثق وهو الوحل. يقال: لثق الطريق، ولثق الثوب إذا أصابه ندى المطر ولطخ الطين. ويحتمل أن يكون مشق بالميم، يريد أن الطريق صارت مزلة زلقا، ومنه مشق الخط (^٢)، والميم والباء يتقاربان.\nوقال ابن الأثير: قيل: معناه: تأخر، وقيل: حبس، وقيل: ملّ، وقيل: ضعف (^٣).\nوذكر الرواة في الحديث على ما قاله ابن بطال (بشق) -بالباء (^٤) - ولم أجد له في اللغة، ووجدته في \"نوادر اللحياني\" نَشِق -بالنون وكسر الشين وارتبق وانربق ونشب، وعلق واستورط، وارتبط، واستبرق بمعنى: نشب، وعلى هذا يصح المعنى؛ لقوله ومنع الطريق\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣٥٧ كتاب: صلاة الاستسقاء، باب: رفع الناس أيديهم مع الإمام في الاستسقاء.\n(^٢) \"أعلام الحديث\" ١/ ٦٠٦.\n(^٣) \"النهاية\" ١/ ١٣٠.\n(^٤) \"شرح ابن بطال\" ٣/ ٢١.","vol":"8","page":271},{"text":"وقال كراع: نشق الصيد في الحبالة نَشَقًا نشب. وكذلك فراشه القفل، وقال المطرز: النشاقة: حبالة الصائد. وقال أبو عبيد في \"المصنف\": الربقة والنشقة: الحلقة التي تشد بها الغنم. وقال ابن فارس في باب النون والشين: نَشِقَ الظبي في الحِبَالة: عَلِق، ورجل نَشِق: إذا وقع في أمر لا يكاد يتخلص منه (^١)، وهذا أبين (^٢) مما ذكره أبو سليمان؛ لأن بشق يصح أن يكون تصحيفًا، بخلاف لثق. وقال الدمياطي: قيل: إنه الصواب، وقيد الأصيلي نَشق بفتح النون، وفي \"المنضد\" بكسرها، وقيل: إنه مشتق من الباشق، وهو ظاهر لا ينصرف إذا كثر المطر، وقيل: ينفر الصيد ولا يصيد، حكاه عياض (^٣).\nوقوله: (رفع يديه) هو سنة الاستسقاء، وقد سلف ما فيه في الجمعة.\nقَالَ ابن حبيب: كان مالك يرى رفع اليدين في الاستسقاء للناس والإمام وبطونهما إلى الأرض. وذلك العمل عندنا للاستكانة والخوف والتضرع، وهو الرهب، وأما عند الرغب والمسألة فيبسط الأيدي، وهو الرغب، وهو معنى قوله: ﴿وَيَدْعُونَنَا رَغَبًا وَرَهَبًا﴾ [الأنبياء: ٩٠] (^٤): خوفًا وطمعًا، وقوله: (يدعون) فيه دلالة على أنهم يدعون معه والناس يؤمنون، أو يقولون مثل قوله.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٨٦٨.\n(^٢) انظر: \"لسان العرب\" ٧/ ٤٤٣١ - ٤٤٣٢.\n(^٣) \"مشارق الأنوار\" ١/ ١٠١.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٥١٣ - ٥١٤.","vol":"8","page":272},{"text":"<span data-type='title' id=toc-879>٢٢ - باب رَفْعِ الإِمَامِ يَدَهُ فِي الاِسْتِسْقَاءِ</span>\n١٠٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى وَابْنُ أَبِي عَدِيٍّ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - لَا يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنْ دُعَائِهِ إِلاَّ فِي الاِسْتِسْقَاءِ، وَإِنَّهُ يَرْفَعُ حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ. [انظر: ١٠٣٠ - مسلم: ٨٩٥ - فتح: ٢/ ٥١٧]\nذكر فيه حديث أنس: كَانَ النَّبِيُّ - ﷺ - لَا يَرْفَعُ يَدَيْهِ في شَيْءٍ مِنْ دُعَائِهِ إِلَّا في الاِسْتِسْقَاءِ، وَإِنَّة يَرْفَعُ حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ.\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوأول على أن المراد الرفع البليغ. وألحق ابن القاسم في \"المدونة\" مواضع الدعاء، ومنها الصفا والمروة، وعند الجمرتين، وبعرفات، وبالمشعر الحرام، رفعًا خفيفًا (^٢).\n_________\n(^١) \"صحيح مسلم\" (٨٩٥) كتاب: صلاة الاستسقاء، باب: رفع اليدين بالدعاء في الاستسقاء.\n(^٢) ١/ ٧١.","vol":"8","page":273},{"text":"<span data-type='title' id=toc-880>٢٣ - باب مَا يُقَالُ إِذَا أَمْطَرَتْ</span>.\nوَقَالَ ابْنُ عَبَّاسٍ (كَصَيِّبٍ) [البقرة:١٩] المَطَرُ. وَقَالَ غَيْرُهُ: صَابَ وَأَصَابَ يَصُوبُ.\n\n١٠٣٢ - حَدَّثَنَا مُحَمَّدٌ -هُوَ ابْنُ مُقَاتِلٍ أَبُو الحَسَنِ المَرْوَزِيُّ - قَالَ: أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا رَأَى المَطَرَ قَالَ: \"صَيِّبًا نَافِعًا\". تَابَعَهُ القَاسِمُ بْنُ يَحْيَى، عَنْ عُبَيْدِ اللهِ. وَرَوَاهُ الأَوْزَاعِيُّ وَعُقَيْلٌ عَنْ نَافِعٍ. [فتح: ٢/ ٥١٨]\nثم ذكر حديث عائشة أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا رَأَى المَطَرَ قَالَ: \"صَيِّبًا نَافِعًا\".\nهذا الأثر أخرجه الطبري في \"تفسيره\" (^١).\nوالحديث من أفراد البخاري: وفي رواية لأبي داود \"صَيِّبًا هنيئًا\" (^٢) وفي رواية لابن ماجه: \"اللهم سيبًا نافعًا\" مرتين أو ثلاثًا (^٣)، والسيب: العطاء. وللنسائي في \"سننه الكبرى\": \"اجعله سيبًا نافعا\" (^٤).\nو(الصيب): المطر. وقال الخطابي: المطر الشديد (^٥). وذكر الدارقطني اختلافًا في إسناده، وقال: الصحيح طريق البخاري، قَالَ البخاري: تابعه القاسم بن يحيى، عن عبيد الله. ورواه الأوزاعي، عن عقيل، عن نافع.\nذكر الدارقطني رواية الأوزاعي مرة عن نافع، ومرة عن رجل عنه، ومرة\n_________\n(^١) \"تفسير الطبري\" ١/ ١٨٢ (٤٠٧).\n(^٢) أبو داود (٥٠٩٩).\n(^٣) \"سنن ابن ماجه\" (٣٨٨٩) كتاب: الدعاء، باب: الرجل إذا رأى السحاب والمطر.\n(^٤) \"السنن الكبرى\" ١/ ٥٦١ (١٨٢٨).\n(^٥) \"أعلام الحديث\" ١/ ٦٠٨.","vol":"8","page":274},{"text":"عن محمد بن الوليد، عن نافع، وذكره مرة عن عقيل بن خالد عن نافع.\nونقل البيهقي عن يحيى بن معين، أنه كان يزعم أن الأوزاعي لم يسمع من نافع قول ابن عمر (^١).\nو(القاسم بن يحيى) من أفراد البخاري.\nوقول ابن عباس: (﴿كَصَيِّبٍ﴾: المطر) هو: فعيل من صاب يصوب إذا نزل من علو إلى سفل.\nقوله: (\"صيبًا\") سلف تفسيره. قَالَ صاحب \"المطالع\": أصله: صَيْوِب في مذهب البصريين، وعند غيرهم صويب. وضبط الأصيلي (صيبًا) بتخفيف الياء يُقال: صاب السحاب وأصاب إذا مطر، وأظن الواو تصحفت بالألف. وفي كتاب \"الأفعال\": صاب يصوب صوبًا وصيبًا فأصاب مطره (^٢). ويقال صاب الشيء نزل من علو إلى سفل، وصاب إذا قصد. وقال ابن الأثير: أصله: الواو؛ لأنه من صاب يصوب إذا نزل، وبناؤه صيوب، فأبدلت الواو ياء وأدغمت (^٣).\nوقال ابن التين: (صيبًا) مخفف في رواية أبي الحسن، ومشدد في رواية أبي ذر على وزن فيعل أصله: صيوب، إلا أن من أصلهم إذا التقت الواو والياء وسبق الأول منها بالسكون قلبت الواو ياء كانت أولًا أو آخرًا وأدغمت الأولى في الثانية مثل عجيز في تصغير عجوز، والأصل: عُجَيْوِز.\nوقال ابن بطال: قَالَ ابن عيينة: حفظناه (سيبًا) (^٤).\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣٦١ كتاب: صلاة الاستسقاء، باب: ما كان يقول إذا رأى المطر.\n(^٢) \"الأفعال\" لابن القطاع ٢/ ٢٥٥.\n(^٣) \"النهاية\" ٢/ ٦٤.\n(^٤) \"شرح ابن بطال\" ٣/ ٢٢.","vol":"8","page":275},{"text":"وقال الخطابي: المسيب: العطاء (^١)، وقد سلف، والسيب مجرى الماء، والجمع سيوب، وقد ساب يسوب إذا جرى.\nأما فقه الباب: ففيه: الدعاء في الازدياد من الخير والبركة فيه، والنفع فيه.\nوقد صرح أصحابنا (^٢) باستحباب ذلك عند المطر (^٣).\n_________\n(^١) \"أعلام الحديث\" ٢/ ٤٣٢.\n(^٢) انظر: \"روضة الطالبين\" ٢/ ٩٥.\n(^٣) في هامش الأصل: ثم بلغ في التسعين كتبه مؤلفه غفر الله له.","vol":"8","page":276},{"text":"<span data-type='title' id=toc-881>٢٤ - باب مَنْ تَمَطَّرَ فِي المَطَرِ حَتَّى يَتَحَادَرَ عَلَى لِحْيَتِهِ</span>\n١٠٣٣ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ بْنُ المُبَارَكِ قَالَ: أَخْبَرَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ الأَنْصَارِيُّ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ قَالَ أَصَابَتِ النَّاسَ سَنَةٌ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَبَيْنَا رَسُولُ اللهِ - ﷺ - يَخْطُبُ عَلَى المِنْبَرِ يَوْمَ الجُمُعَةِ قَامَ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَ المَالُ، وَجَاعَ العِيَالُ، فَادْعُ الله لَنَا أَنْ يَسْقِيَنَا. قَالَ: فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَيْهِ، وَمَا فِي السَّمَاءِ قَزَعَةٌ، قَالَ: فَثَارَ سَحَابٌ أَمْثَالُ الجِبَالِ، ثُمَّ لَمْ يَنْزِلْ عَنْ مِنْبَرِهِ حَتَّى رَأَيْتُ المَطَرَ يَتَحَادَرُ عَلَى لِحْيَتِهِ، قَالَ: فَمُطِرْنَا يَوْمَنَا ذَلِكَ، وَفِي الغَدِ وَمِنْ بَعْدِ الغَدِ وَالَّذِي يَلِيهِ إِلَى الجُمُعَةِ الأُخْرَى، فَقَامَ ذَلِكَ الأَعْرَابِيُّ أَوْ رَجُلٌ غَيْرُهُ فَقَالَ: يَا رَسُولَ اللهِ، تَهَدَّمَ البِنَاءُ وَغَرِقَ المَالُ، فَادْعُ الله لَنَا. فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَيْهِ وَقَالَ: \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا\". قَالَ: فَمَا جَعَلَ يُشِيرُ بِيَدِهِ إِلَى نَاحِيَةٍ مِنَ السَّمَاءِ إِلاَّ تَفَرَّجَتْ حَتَّى صَارَتِ المَدِينَةُ فِي مِثْلِ الجَوْبَةِ، حَتَّى سَالَ الوَادِى -وَادِي قَنَاةَ- شَهْرًا. قَالَ: فَلَمْ يَجِئْ أَحَدٌ مِنْ نَاحِيَةٍ إِلاَّ حَدَّثَ بِالجَوْدِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٢/ ٥١٩]\nفيه حديث أنس: هَلَكَ المَالُ، وَجَاعَ العِيَالُ .. إلى آخره.\nسلف في باب الاستسقاء في الخطبة يوم الجمعة (^١).\nوهو دال على الاستزادة من المطر مع دوامه والصبر للوابل. ولا ينفر وجمعه في الثياب وغيرها عند الحاجة إليه، وكذلك في كل نعمة وفضل يستزاد منه ويشكر.\nوفيه: بركة دعوة الشارع.\n_________\n(^١) سبق برقم (٩٣٣) باب: الاستسقاء في الخطبة.","vol":"8","page":277},{"text":"و(تَمَطَّرَ للمَطَرِ) بمعناه تعرض، وتفعل عند العرب تأتي بمعنى: أجزل من الشيء بعضًا بعد بعض، نحو كسيت أكسا وتنقصته الأيام.\nوقوله (وَادِي قَنَاة) هو مضاف غير مصروف؛ لأنه معرفة، وسلف في الجمعة حَتَّى سأل الوادي قناة (^١) غير مصروف أيضًا؛ لأنه بدل من معرفة، وقد أسلفنا ذلك هناك.\n_________\n(^١) سبق برقم (٩٣٣) باب: الاستسقاء في الخطبة.","vol":"8","page":278},{"text":"<span data-type='title' id=toc-882>٢٥ - باب إِذَا هَبَّتِ الرِّيحُ</span>\n١٠٣٤ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي حُمَيْدٌ أَنَّهُ سَمِعَ أَنَسًا يَقُولُ: كَانَتِ الرِّيحُ الشَّدِيدَةُ إِذَا هَبَّتْ عُرِفَ ذَلِكَ فِي وَجْهِ النَّبِيِّ - ﷺ -. [فتح: ٢/ ٥٢٠]\nذكر فيه عن أنس قال: كَانَتِ الرِّيحُ الشَّدِيدَةُ إِذَا هَبَّتْ عُرِفَ ذَلِكَ فِي وجهِ النَّبِيِّ - ﷺ -. هذا الحديث من أفراده.\nوفي حديث آخر في \"الصحيح\" أن عائشة قالت: قيل له ذلك، فذكر قصة عاد (^١)، وقوله: ﴿هَذَا عَارِضٌ مُمْطِرُنَا﴾ [الأحقاف: ٢٤] وكان - ﷺ - يخشى أن يصيبهم عقوبة ذنوب العامة، كما أصاب الذين قالوا: ﴿هَذَا عَارِضٌ مُمْطِرُنَا﴾ [الأحقاف: ٢٤]. وفيه تذكر ما ينسى الناس من عذاب الله -﷿- للأمم الخالية، والتحذير من طريقهم في العصيان خشية نزول ما حل بهم، قَالَ تعالى ﴿أَفَأَمِنَ أَهْلُ القُرَى﴾ إلى قوله: ﴿الخَاسِرُونَ﴾ [الأعراف: ٩٧ - ٩٨] وعلى هذا كان الأنبياء والصالحون يشعرون أنفسهم الخوف من الله تعالى، يقول الله: ﴿وَبَشِّرِ المُخْبِتِينَ﴾ [الحج: ٣٤] وهم الخاشعون، كذا قَالَ الداودي، واعترضه ابن التين بأن المعروف أن المخبت: المطمئن بأمر الله تعالى، وقيل: الذي لا يظلم، وإذا ظلم لم ينتصر.\nومصدر (هبت الريح) هبوبًا، والتيس هبابًا، والنائم هبًا، والسيف هبة، والبعير هبابًا، إذا نشط من سفره. قَالَ أشهب: إذا هبت الريح الشديدة فافزع إلى الصلاة.\n_________\n(^١) رواه مسلم برقم (٨٩٩) كتاب: صلاة الاستسقاء.","vol":"8","page":279},{"text":"<span data-type='title' id=toc-883>٢٦ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"نُصِرْتُ بِالصَّبَا</span>\"\n١٠٣٥ - حَدَّثَنَا مُسْلِمٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ\". [٣٢٠٥، ٣٣٤٣، ٤١٠٥ - مسلم: ٩٠٠ - فتح: ٢/ ٥٢٠]\nذكر فيه حديث ابن عباس أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، وأخرجه البخاري في بدء الخلق (^٢)، وأحاديث الأنبياء (^٣)، وغزوة الخندق من المغازي (^٤)، وبوب عليه البيهقي باب أي الريح يكون منها المطر (^٥).\nو(الصَّبا) بفتح الصاد المهملة، مقصورة: الريح الشرقية تأتي لينة، وهي القبول أيضًا.\nقَالَ الشافعي: أخبرنا من لا أتهم، ثنا عبد الله بن عبيد الله، عن محمد بن عمرو أن النبي - ﷺ - قَالَ: \"نصرت بالصبا، وكانت عذابًا على من كان قبلنا\" (^٦).\nقلتُ: والصَّبا إحدى الرياح الأربع: الصبا؛ والدبور مقابلها، والشمال؛ والجنوب مقابلها. قَالَ الجوهري: مهب الصبا المستوى أن\n_________\n(^١) \"صحيح مسلم\" (٩٠٠) كتاب: صلاة الاستسقاء، باب: في ريح الصبا والدبور.\n(^٢) سيأتي برقم (٣٢٠٥) كتاب: بدء الخلق، باب: ما جاء في قوله ﴿وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ﴾.\n(^٣) سيأتي برقم (٣٣٤٣) كتاب: أحاديث الأنبياء، باب: قوله الله تعالى: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ﴾.\n(^٤) سيأتي برقم (٤١٠٥).\n(^٥) \"السنن الكبرى\" ٣/ ٣٦٤ كتاب: صلاة الاستسقاء.\n(^٦) \"مسند الشافعي\" ١/ ١٧٦ (٥٠٥) باب: في الدعاء.","vol":"8","page":280},{"text":"تهب من موضع مطلع الشمس إذا استوى الليل والنهار (^١).\nوالشمال الريح التي تهب من ناحية القطب يعني: الجدي؛ لأنها تأتي من جهة الشمال، والجمع شمالات بالفتح، وشمائل على غير قياس. والوارد في أشعار العرب وأقوالهم أن الجنوب تجمع السحاب، والشمال تقصره؛ فتأتي بالمطر. والصبا تسلي عن المكروب. فهذه الثلاثة تأتي بخير وهي المنشآت. وعبارة ابن التين: الرياح ثمانية: قبول: وهي التي تأتي من مطلع الشمس، ودبور: وهي التي تأتي من دبر تلك القبلة، والصبا: عن يمين مستقبلة القبلة وهي الجنوب؛ لأنها من جانب الأيمن. وعند أهل اللغة أن الصبا هي القبول. والشمال عن شمال مستقبل تلك القبلة؛ لأنها عن شماله. وبين كل ريحين من هذه ريح تسمى النكباء.\nو(نَصْرُهُ بالصبا) يريد ما أنعم الله به في غزوة الخندق على المسلمين، وكان - ﷺ - المسلمون في شدة وضيق، وتجمعت المشركون لقتاله. فبعث الله على المشركين ريحًا باردة في ليالٍ شاتية شديدة البرد، وكانت ريح الصبا فأطفئت النيران، وقطعت الأطناب، وألقت المضارب والأخبية، وألقى الله عليهم الرعب، فانهزموا في غير قتال ليلًا.\nوجاء في التفسير أن ريح الصبا هي التي حملت ريح يوسف قبل البشير إلى يعقوب فإليها يستريح كل محزون (^٢).\n_________\n(^١) \"الصحاح\" ٦/ ٢٣٩٨.\n(^٢) انظر: \"تفسير البغوي\" ٤/ ٢٧٥. و\"زاد المسير\" لابن الجوزي ٤/ ٢٨٤.","vol":"8","page":281},{"text":"وقال الداودي: إذا أراد نصر قوم أتت الرياح من جهتهم فسدت عيون مقاتليهم، فأوهنتهم، ومنه قوله تعالى: ﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا﴾ [الأحزاب: ٩] والريح القبول: هي التي تأتي من مطلع الشمس، وقيل لها قبول؛ لأنها كانت القبلة قبل الإسلام.\nوقال القزاز: سميت الصبا قبولًا؛ لأنها تقابل باب الكعبة. يقال: صبت الريح تصبو صبًا إذا هبت بالقبول.\nوغَلَّطَ ابن التين الداودي. وأما الدبور فهي بفتح الدال: الغربية وهي الريح العقيم؛ لأنها لا تلقح الشجر، وتهدم البنيان، وتقلع الأشجار، وهي مذمومة في القرآن العظيم، وهي التي تقابل الصبا، سميت بذلك؛ لأنها تأتي من دبر الكعبة.\nوفي الحديث تفضيل المخلوقات بعضها على بعض، وإخبار المرء عن نفسه بما خصه الله به، والإخبار عن الأمم الماضية وإهلاكها على وجه التحدث بالنعم والاعتراف بها والشكر له لا على وجه الفخر في حقنا.","vol":"8","page":282},{"text":"<span data-type='title' id=toc-884>٢٧ - باب مَا قِيلَ فِي الزَّلَازِلِ وَالآيَاتِ</span>\n١٠٣٦ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ قَالَ: أَخْبَرَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَقُومُ السَّاعَةُ حَتَّى يُقْبَضَ العِلْمُ، وَتَكْثُرَ الزَّلَازِلُ، وَيَتَقَارَبَ الزَّمَانُ، وَتَظْهَرَ الفِتَنُ، وَيَكْثُرَ الهَرْجُ -وَهْوَ القَتْلُ القَتْلُ- حَتَّى يَكْثُرَ فِيكُمُ المَالُ فَيَفِيضُ\". [انظر: ٨٥ - مسلم: ١٥٧ - فتح: ٢/ ٥٢١]\n\n١٠٣٧ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى قَالَ: حَدَّثَنَا حُسَيْنُ بْنُ الحَسَنِ قَالَ: حَدَّثَنَا ابْنُ عَوْنٍ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: اللَّهُمَّ بَارِكْ لَنَا فِي شَامِنَا وَفِى يَمَنِنَا. قَالَ: قَالُوا: وَفِي نَجْدِنَا. قَالَ: قَالَ: اللَّهُمَّ بَارِكْ لَنَا فِي شَامِنَا وَفِي يَمَنِنَا. قَالَ: قَالُوا: وَفِي نَجْدِنَا قَالَ: قَالَ: هُنَاكَ الزَّلَازِلُ وَالفِتَنُ، وَبِهَا يَطْلُعُ قَرْنُ الشَّيْطَانِ. [٧٠٩٤ - فتح: ٢/ ٥٢١]\nذكر فيه حديثين:\nأحدهما: حديث أبي هريرة: \"لَا تَقُومُ السَّاعَةُ حَتَّى يُقْبَضَ العِلْم .. \" الحديث.\nالحديث الثاني: حديث نافع عن ابن عمر: اللَّهُمَّ بَارِكْ لَنَا فِي شَامِنَا .. الحديث.\nالشرح:\nأما الحديث الأول فالمراد بقبض العلم فيه أكثره فيقل، ومنه \"إن الله لا يقبض العلم انتزاعًا، ولكن بقبض العلماء\" (^١) يبينه قوله: \"لا تزال طائفة من أمتي ظاهرين حَتَّى يأتي أمر الله\" (^٢)، وقوله تعالى ﴿لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ﴾ [التوبة: ٣٣] ولن تخلو الأرض من قائم لله بالحجة، ومن مبين طريق المحجة.\n_________\n(^١) سبق برقم (١٠٠) كتاب: العلم، باب: كيف يقبض العلم.\n(^٢) سبق برقم (٧١) كتاب: العلم، باب: من يرد الله به خيرًا يفقه في الدين.","vol":"8","page":283},{"text":"وقوله: (\"وتكثر الزلازل\") هو جمع زلزلة: وهي حركة الأرض بتحرك الموضع منها حَتَّى ربما سقط البناء. وظهورها والآيات وعيد من الرب ﷻ لأهل الأرض: ﴿وَمَا نُرْسِلُ بِالآيَاتِ إِلَّا تَخْوِيفًا﴾ [الإسراء: ٥٩]، وكذا قَالَ - ﷺ - إنه وعيد شديد لأهل الأرض. والتخويف والوعيد بهذه الآيات إنما يكون عند المجاهرة بالمعاصي والإعلان بها، ألا ترى قول عمر حين زلزلت المدينة في أيامه: يا أهل المدينة، ما أسرع ما أحدثتم؛ والله لإن عادت لأخرجن من بين أظهركم؛ فخشى أن تصيبه العقوبة معهم (^١). كما قالت عائشة لرسول الله: أنهلك وفينا الصالحون؟ قَالَ: \"نعم، إذا كثر الخبث\" (^٢) وإذا هلكت العامة بذنوب الخاصة بعث الله الصالحين على نياتهم.\nواختلف في الصلاة عند الزلزلة والنار وسائر الآيات كما قَالَ ابن المنذر، فقالت طائفة: يصلى عندها كما في الكسوف، وروي عن ابن عباس أنه صلى في الزلزلة بالبصرة. وقال ابن مسعود: إذا سمعتم هذا من السماء فافزعوا إلى الصلاة (^٣). وهو قول أحمد وإسحاق وأبي ثور (^٤)، وكان مالك والشافعي لا يريان ذلك (^٥). وروى الشافعي أن عليًّا صلى في الزلزلة جماعة، ثم قَالَ: إن صح قلتُ به (^٦)، فمن\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٢٢٢ (٨٣٣٥)، ونعيم بن حماد المروزي في \"الفتن\" ٢/ ٦٢٠ - ٦٢١ (١٧٣١)، والبيهقي ٣/ ٣٤٢ من طريق عبيد الله بن عمر عن نافع عن صفية بنت أبي عبيد قاله زلزلت الأض على عهد عمر .. الحديث.\n(^٢) رواه الترمذي (٢١٨٥)، وسيأتي برقم (٣٣٤٦). ورواه مسلم (٢٨٨٠) من حديث زينب بنت جحش.\n(^٣) \"الأوسط\" ٥/ ٣١٤.\n(^٤) \"المغني\" ٣/ ٣٣٢ - ٣٣٣.\n(^٥) انظر: \"المدونة\" ١/ ١٥٢، \"التمهيد\" ٥/ ٢٩٨، \"الأم\" ١/ ٢١٨، \"البيان\" ٢/ ٦٧٠.\n(^٦) انظر: \"معرفة السنن والآثار\" ٥/ ١٥٨ (٧١٦٣).","vol":"8","page":284},{"text":"أصحابه من قَالَ: هذا قول آخر له في الزلزلة وحدها، ومنهم من عمم في جميع الآيات (^١)، لكنه لم يصح عن علي، ولو ثبت فعل علي للصلاة منفردًا، ولنا ما جاء عن غير علي من نحو هذا،\nوقال الكوفيون: الصلاة في ذلك حسنة (^٢)، وحديث الكسوف \"فإذا رأيتم شيئًا من ذلك\" (^٣) يعم الزلازل وجميع الآيات، لكن رواية \"فإذا رأيتموهما\" (^٤) يعني: الشمس والقمر تأباه، وما صلى الشارع إلا في الشمس والقمر، وهو المنقول عن فعله (^٥).\nوقال الشافعي: قَالَ الله تعالى ﴿وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ﴾ [فصلت: ٣٧] الآية، وقال: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالفُلْكِ الَّتِي تَجْرِي فِي البَحْرِ﴾ [البقرة: ٢١٤] الآية. مع ذكر غيرها من الآيات في كتابه، فذكر الآيات ولم يذكر معها سجودًا إلا مع الشمس والقمر، وأمر أن لا يُسجد لهما وأمر أن يُسجد له. فاحتمل أمره أن يُسجد له عند ذكر الشمس والقمر، أن يؤمر بالصلاة عند حادث فيهما. واحتمل أن\n_________\n(^١) انظر: \"روضة الطالبين\" ٢/ ٨٩. وقال القفال ﵀: ولا تسن هذِه الصلاة لآية سوى الكسوف. من الزلازل. والصواعق والظلمة بالنهار. وحكي في \"الحاوي\": أن الشافعي ﵀ حكى في اختلاف علي أنه صلى في زلزلة. وحكي أن الشافعي ﵀ قال: إن صح قلت به. فمن أصحابنا من قال: أراد إن صح عن النبي - ﷺ -. ومنهم من قال: أراد إن صح عن علي - ﵁ -. ومنهم من قال. قلت به. أراد في الزلزلة خاصة. ومنهم من قال: في سائر الآيات. والأصح من ذكرناه. \"حلية العلماء\" ٢/ ٢٧٠.\n(^٢) انظر: \"الأصل\" ٢/ ٧٥، \"المبسوط\" ١/ ٤٤٤.\n(^٣) سيأتي برقم (١٠٥٩) كتاب: الكسوف، باب: الذكر في الكسوف.\n(^٤) سيأتي برقم (١٠٤٥) كتاب: الكسوف، باب: الصلاة في كسوف الشمس.\n(^٥) انظر: \"الأوسط\" ٥/ ٣١٤.","vol":"8","page":285},{"text":"يكون إنما نهى عن السجود لهما كما نهى عن عبادة ما سواه، فدل رسول الله - ﷺ - على أن يصلى عند كسوفهما فاشتبه ذلك الاختصاص بهما، ولا يفعل في شيء غيرهما، هذا معنى كلامه ملخصًا.\nوقال ابن التين: استحب بعض العلماء أن يفزع إلى الصلاة عند الزلازل والظلمة. نص عليه عند أشهب في الظلمة والريح الشديدة، وقال: يصلون أفرادًا وجماعةً (^١)، وكره في \"المدونة\" السجود عند الزلازل وسجود الشكر (^٢). ويروى عن مالك جواز السجود عند الشكر، وعلى هذا يجوز عند الزلازل أن يسجد خوفًا.\nوقوله: \"ويتقارب الزمان\" في معناه أربعة أقوال، حكاها ابن الجوزي:\nأحدها: أنه قرب القيامة، والمعنى إذا اقتربت القيامة كان من شرطها الشح والهرج.\nثانيها: أنه قصر مدة الأزمنة عما جرت به العادة، كما جاء حين تكون السنة كالشهر والشهر كالجمعة والجمعة كاليوم.\nثالثها: أنه قصر الأعمار يعني: قلة البركة فينا.\nرابعها: أنه تقارب أحوال الناس في غلبة الفساد عليهم. ويكون المعنى: يتقارب أهل الزمان أي: تتقارب صفاتهم في القبائح. ولهذا ذكر على أثره الهرج والشح.\nوقال ابن التين: قيل: إن الأيام والليالي والساعات تقصر.\nويحتمل أن يريد تقارب الآيات بعضها من بعض، وقرب الساعة. قَالَ\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥١٢.\n(^٢) ١/ ١٠٤، ١/ ١٥٢.","vol":"8","page":286},{"text":"تعالى: ﴿اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ﴾ [الأنبياء:١]، وقال: ﴿قْتَرَبَتِ السَّاعَةُ﴾ [القمر:١].\nوقال المنذري في \"حواشيه\": قيل: معناه: تطيب تلك الأيام، حَتَّى لا تكاد تُستطال بل تقصر. وقيل: على ظاهره من قصر مددها.\nوقيل: تقارب أحوال أهله في قلة الدين حَتَّى لا يكون فيهم من يأمر بالمعروف، ولا يُنهى عن منكر؛ لغلبة الفسق وظهور أهله.\nقَالَ الطحاوي: وقد يكون معناه في ترك طلب العلم خاصة.\nوقوله: (\"يكثر الهرج وهو القتل\"). \" قَالَ ابن التين: الهرج ساكن الراء: القتل، كما ذكر وبتحريكها: أن تظلم عينا البعير من شدة الحر.\nوقوله: (\"حَتَّى يكثر فيكم المال فيفيض\") الفيض: الكثيرة، كما قاله أهل اللغة (^١). قَالَ صاحب \"المطالع\": يفيض المال أي: يكثر حَتَّى يفضل منه بأيدي ملاكه ما لا حاجة لهم به. وقيل: بل ينتشر في الناس ويعمهم، وهو الأولى.\nوقد سلف نحو هذا الحديث في باب رفع العلم (^٢)، فليراجع منه.\nوفي الحديث أشراط من الساعة قد ظهرت، قَالَ ابن بطال: ونحن في ذلك قد قُبض العلم، وظهرت الفتن، وعمت وطبقت، وكثر الهرج -وهو القتل- وكثر المال، ولا سيما عند أراذل الناس، كما جاء في الحديث \"عند تقارب الزمان يكون أسعد الناس في الدعاء لكع بن لكع\" (^٣)، \"ويتطاول،\n_________\n(^١) انظر: \"الصحاح\" ٦/ ٣٥٠٠.\n(^٢) سبق برقم (٨٥) كتاب: العلم.\n(^٣) رواه الترمذي برقم (٢٢٠٩) كتاب: الفتن، باب: منه. وأحمد ٥/ ٣٨٩. والبيهقي في \"دلائل النبوة\" ٦/ ٣٩٢. والبغوي في \"شرح السنة\" ١٤/ ٣٤٦ (٤١٥٤).\nقال أبو عيسى: هذا حديث حسن، إنما نعرفه من حديث عمرو بن أبي عمرو. =","vol":"8","page":287},{"text":"رعاة الإبل البهم في البنيان\" (^١)، وقد شاهدناه عيانًا، أعاذنا الله من سوء المنقلب، وختم أعمالنا بالسعادة والنجاة من الفتن (^٢). هذا لفظه.\nفكيف لو أدرك زماننا هذا، ولا حول ولا قوة إلا بالله.\nوأما الحديث الثاني فيأتي نحوه في الفتن، من طريق نافع عن ابن عمر (^٣)، وأخرجه الترمذي في المناقب، وقال: حسن صحيح غريب (^٤). قَالَ: وقد روي هذا الحديث أيضًا عن سالم بن عبد الله بن عمر، عن أبيه، عن النبي - ﷺ - في نسخ وقف هذا الحديث على ابن عمر، وفي نسخة الدمياطي رفعه، قَالَ الحميدي: وقد اختلف على ابن عون فيه، فروي عنه مسندًا وموقوفًا على ابن عمر من قوله (^٥).\nوالخلاف إنما وقع من حسين بن حسن، فإنه هو الذي روى الوقف، أما غيره فرواه مرفوعًا.\nقلتُ: وحسين هذا ثقة، مات سنة ثماني وثمانين ومائة، بعد معتمر لسنة.\n_________\n= وصححه الألباني في \"صحيح الترمذي\".\nوله شاهد من حديث أنس بن مالك رواه الطبراني في \"الأوسط\" ١/ ١٩٧ (٦٢٨) وذكره الهيثمي في \"المجمع\" ٧/ ٣٢٥ ثم قال: رواه الطبراني في الأوسط، ورجاله رجال الصحيح غير الوليد بن عبد الملك بن مسرح، وهو ثقة.\nوللحديث شواهد أخرى من حديث عمر بن الخطاب وأبي ذر وأبي هريرة وأبي بردة بن نيار.\n(^١) جزء من حديث سبق برقم (٥٠) كتاب: الإيمان، باب: سؤال جبريل النبي - ﷺ - عن الإيمان والإسلام والإحسان وعلم الساعة.\n(^٢) \"شرح ابن بطال\" ٣/ ٢٧.\n(^٣) برقم (٧٠٩٤) باب: قول النبي - ﷺ - الفتنة من قبل المشرق.\n(^٤) \"سنن الترمذي\" (٣٩٥٣) باب: في فضل الشام واليمن.\n(^٥) \"الجمع بين الصحيحين\" ٢/ ١٦٥.","vol":"8","page":288},{"text":"ونقل ابن بطال عن القابسي أنه سقط من الحديث (عن رسول الله - ﷺ -)؛ لأن مثل ذلك لا يدرك بالرأي (^١). وهذا نقله ابن التين عن أبي الحسن.\nإذا علمت ذلك؛ فالشام مأخوذ من اليد الشومى، وهي اليسرى أي: عن يسار الكعبة. واليمن مأخوذ عن اليمين؛ لأنها عن يمين الكعبة. قَالَ ابن الأعرابي: ما كان عن يمينك إذا خرجت من الكعبة فهو يمن، وما كان عن يسارك فهو شام. قَالَ: وقيل: إنما سمي اليمن؛ لأنه عن يمين الشمس.\nوقوله: (قالوا: وفي نجدنا قَالَ: \"اللهم بارك لنا في شامنا وفي يمننا\"، قالوا: وفي نجدنا. قَالَ: \"هنالك الزلازل والفتن، وبها يطلع قرن الشيطان\") وفي رواية أخرى: (ذكر ذلك مرتين) (^٢)، وفي أخرى: (ثلاثًا) (^٣)، وفي رواية عبيد الله، عن أبيه عبد الله بن عون -أخرجها الإسماعيلي- فلما كان في الثالثة أو الرابعة قالوا: يا رسول الله، وفي نجدنا، قَالَ: أظنه قَالَ: \"وفي نجدنا\" قَالَ: بها الزلازل والفتن.\nوخصت الفتن بالمشرق؛ لأن الدجال ويأجوج ومأجوج يخرجون من هناك.\nوروى معمر، عن ابن طاوس، عن أبيه، عن كعب قَالَ: يخرج الدجال من العراق (^٤)، وقال عن عبد الله بن عمرو بن العاص: يخرج الدجال من كورٍ من الكوفة (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٢٧.\n(^٢) سيأتي برقم (٧٠٩٤) كتاب: الفتن، باب: قول النبي - ﷺ - الفتنة من قبل المشرق.\n(^٣) \"جامع معمر\" مع \"المصنف\" ١١/ ٣٩٦.\n(^٤) \"جامع معمر\" مع \"المصنف\" ١١/ ٣٩٦.\n(^٥) السابق ١١/ ٣٩٥ (٣٠٨٢٩) كتاب: الجامع، باب: الدجال.","vol":"8","page":289},{"text":"و(قرن الشيطان) ذهب الداودي إلى أن له قرنًا حقيقة، يطلع مع الشمس، ويحتمل أن يريد بالقرن قوة الشيطان وما يستعين به على الإضلال. ولا يمتنع أن يخلق الله شيئًا يسمى شيطانًا تطلع الشمس بين قرنيه، ويحتمل أن يريد به قبائل من الناس يستعين بهم الشيطان على كفره.\nوفي حديث: \"القسوة وغلظ القلوب في الفدادين عند أصول أذناب البقر؛ حيث يطلع قرنا الشيطان في ربيعة ومضر\" (^١).\nوقال ابن بطال: أمته وحزبه (^٢)، وقال المهلب: إنما ترك الدعاء لأهل المشرق -والله أعلم- ليضعفوا عن الشر الذي هو موضوع في جهتهم؛ ولاستيلاء الشيطان بالفتن فيها كما دعا على أهل مكة بسبع كسبع يوسف؛ ليؤذيهم بذلك. وكذا دعا أن ينقل الحمى إلى الجحفة. وذلك والله أعلم لما رآه من إرداف السوداء في المنام، فتأول أنهم أحق بمثل هذا البلاء؛ ليضعفوا عما كانوا عليه من أذى الناس، وإنما لم يقل: في نجدنا؛ لأنه لا يحب أن يدعو بما سبق في علم الله خلافه؛ لأنه لا يبدل القول لديه.\nوقول (\"هناك الزلازل\") يعني: ما كان بتلك الجهة من الحروب والفتن.\n_________\n(^١) سيأتي برقم (٣٣٠٢) كتاب: بدء الخلق، باب: خير مال المسلم غنم يتبع بها شعف الجبال.\n(^٢) \"شرح ابن بطال\" ٣/ ٢٨.","vol":"8","page":290},{"text":"<span data-type='title' id=toc-885>٢٨ - باب قَوْلِ الله تَعَالَى: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾</span> [الواقعة: ٨٢]\nقَالَ ابْنُ عَبَّاسٍ: شُكْرَكُمْ.\n\n١٠٣٨ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ أَنَّهُ قَالَ: صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - صَلَاةَ الصُّبْحِ بِالحُدَيْبِيَةِ عَلَى إِثْرِ سَمَاءٍ كَانَتْ مِنَ اللَّيْلَةِ، فَلَمَّا انْصَرَفَ النَّبِيُّ - ﷺ - أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ. فَذَلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالكَوْكَبِ، وَأَمَّا مَنْ قَالَ: بِنَوْءِ كَذَا وَكَذَا. فَذَلِكَ كَافِرٌ بِي مُؤْمِنٌ بِالكَوْكَبِ\". [فتح: ٢/ ٥٢٢]\nوهذا رواه عبد بن حميد في \"تفسيره\" من حديث عكرمة عنه، ومن حديث عمرو عنه الاستسقاء بالأنواء (^١).\nثم روى حديث زيد بن خالد الجهني: صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - صَلَاةَ الصُّبْحِ بِالحُدَيْبِيَةِ عَلَى إِثْرِ سَمَاءٍ .. الحديث.\nسلف في باب يستقبل الإمام الناس إذا سَلَّم (^٢). كذا فسر ابن عباس الرزق بالشكر هنا، وروي عنه أنه قَالَ: هو استسقاؤهم بالأنواء (^٣)، وقد تقدم.\nوكانوا يقولون: مطرنا بنوء كذا، وروي عن علي بن أبي طالب أنه كان يقرأ: (وتجعلون شكركم أنكم تَكذِبون) بفتح التاء وتخفيف الذال،\n_________\n(^١) رواه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٢٣٦.\n(^٢) سبق برقم (٨٤٦) كتاب: الأذان.\n(^٣) رواه الطبري في \"تفسيره\" ١١/ ٦٦٢ (٣٣٥٥٧ - ٣٣٥٥٩).","vol":"8","page":291},{"text":"وهي قراءة تؤول على التفسير. وذكرت عن ابن عباس، إلا أنها مخالفة للمصحف الذي وقع الإجماع عليه.\nوقيل: معناه شكر رزقكم كقوله: ﴿وَاسْأَلِ القَرْيَةَ﴾. وقيل هو مثل عتابك السيد أي: الذي يقوم مقام الشكر التكذيب؛ لقوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللهِ كُفْرًا﴾ [إبراهيم: ٢٨].\nوقال الطبري: إن قلت: كيف يكون الرزق بمعنى الشكر؟ ثم أجاب عنه بمخارج في اللغة:\nأحدها: أن يراد به وتجعلون ما جعله الله سببًا لرزقكم من الغيوث أنكم تكذبون به، ثم ترك ذكر السبب وأقيم الرزق مقامه إذ كان مؤديًا عنه كما قَالَ تعالى: ﴿إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَه﴾ [آل عمران: ١٧٥] بمعنى يخوف بأوليائه، إذ كان معلومًا أنه لا يخاف من كان له وليا، وإنما يخوف من كان له عدوًّا، فاكتفي بذكر أوليائه.\nثانيها: أن يكون المراد: وتجعلون رزقكم الذي رزقكم من الغيث الذي به حياتكم، ووجب به عليكم شكر ربكم تكذيبكم به، فاكتفى بذكر الرزق من ذكر الشكر إذ كان معلومًا أن من رزق إنسانًا فقد اصطنع إليه معروفًا يستوجب به الشكر.\nثالثها: أن يكون الرزق اسمًا من أسماء الشكر، حديث عن الهيثم بن عدي أنه قَالَ: من لغة أزد شنوءة: ما رزق فلان فلانًا بمعنى: ما شكره (^١).\nقَالَ المهلب: تعليق الترجمة بهذا الحديث هو أنهم كانوا ينسبون الأفعال إلى غير الله تعالى، فيظنون أن النجم يمطرهم ويرزقهم، فهذا\n_________\n(^١) انظر: \"تفسير الطبري\" ١١/ ٦٦٢.","vol":"8","page":292},{"text":"تكذيبهم، فنهاهم الله تعالى عن نسبة الغيوث التي جعلها الله تعالى حياة لعباده وبلاده إلى الأنواء، وأمرهم أن يضيفوا ذلك إليه؛ لأنه من نعمته وبفضله عليهم، وأن يفردوه بالشكر على ذلك، والحمد على تفضله.\nفإن قلت: إن كان كما وصف من نهي الله ورسوله عن نسبة الغيوث إلى الأنواء، فما أنت قَائل فيما روي عن عمر أنه حين استسقى قَالَ للعباس: يا عم، كم بقي من نوء الثريا؟ فقال العلماء يزعمون أنها تعترض في الأفق بعد سقوطها سبعًا. قَالَ: فما مضت سابعة حَتَّى مطروا (^١)؟\nقيل: إن ذلك من عمر لم يكن على المعنى المنهي عنه، وذلك أن المنهي عنه إضافة ذلك إلى أنه من فعل النوء وحده، فكان كفرًا. وأما ما كان من عمر فإنه كان [منه أنه] (^٢) من قبل الله تعالى عند نوء النجم، كما يقول القائل: إذا كان الصيف كان الحر، وإذا كان الشتاء كان البرد؛ لا على أن الشتاء والصيف يفعلان شيئًا من ذلك، بل الذي يأتي بها والحر والبرد الرب تعالى خالق كل ذلك. ولكن ذلك من الناس على ما جرت عادتهم فيه، وتعارفوا معاني ذلك في خطابهم، ومرادهم لا على أن النجوم تحدث شيئًا من نفع أو ضر بغير إذن خالقها لها بذلك.\n_________\n(^١) رواه الحميدي ٢/ ٢٠١ (١٠٠٩)، والطبري في \"تفسيره\" ١١/ ٦٦٢ - ٦٦٣ (٣٣٥٦١)، والبيهقي ٣/ ٣٥٨ - ٣٥٩ في الاستسقاء، باب كراهية الاستمطار بالأنواء. قال الذهبي في \"المهذب\" ٣/ ١٢٨٦ - ١٢٨٧ (٥٧٣١): حسن غريب.\n(^٢) طمس بالأصل والمثبت من \"شرح ابن بطال\" ٣/ ٢٩.","vol":"8","page":293},{"text":"<span data-type='title' id=toc-886>٢٩ - باب لَا يَدْرِي مَتَى يَجِيءُ المَطَرُ إِلَّا اللهُ</span>\nوَقَالَ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - \"خَمْسٌ لَا يَعْلَمُهُنَّ إِلاَّ اللهُ\".\n\n١٠٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مِفْتَاحُ الغَيْبِ خَمْسٌ لَا يَعْلَمُهَا إِلاَّ اللهُ لَا يَعْلَمُ أَحَدٌ مَا يَكُونُ فِي غَدٍ، وَلَا يَعْلَمُ أَحَدٌ مَا يَكُونُ فِي الأَرْحَامِ، وَلَا تَعْلَمُ نَفْسٌ مَاذَا تَكْسِبُ غَدًا، وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ، وَمَا يَدْرِي أَحَدٌ مَتَى يَجِيءُ المَطَرُ\". [٤٦٢٧، ٤٦٩٧، ٤٧٧٨، ٧٣٧٩ - فتح: ٢/ ٥٢٤]\nهذا التعليق سلف في باب سؤال جبريل عن الإيمان والإسلام (^١).\nثم ساق عن محمد بن يوسف، ثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ: قَالَ النبي - ﷺ -: \"مِفْتَاحُ (^٢) الغَيْبِ خَمْسٌ لَا يَعْلَمُهَا إِلاَّ اللهُ .. \" الحديث.\nوأخرجه أيضًا في التفسير (^٣).\nوأخرجه النسائي في النعوت من طريق سفيان الثوري، عن عبد الله ابن دينار، به (^٤).\nورواه عن ابن عمر ولده سالم كما ستعلمه في سورة الرعد ولقمان من التفسير إن شاء الله (^٥).\n_________\n(^١) سبق برقم (٥٠) كتاب: الإيمان.\n(^٢) في هامش بعد أن علم أنها نسخة: (مفاتيح).\n(^٣) برقم (٤٦٢٧) باب: ﴿وَعِنْدَهُ مَفَاتِحُ الغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ﴾.\n(^٤) \"السنن الكبرى\" ٤/ ٤١١ (٧٧٢٨)، باب: قوله ﷻ: ﴿عَالِمُ الغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦)﴾.\n(^٥) برقم (٤٦٩٧) باب: قوله: ﴿اللهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَى وَمَا تَغِيضُ الأَرْحَامُ﴾.\nو(٤٧٧٨) باب: قوله: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾.","vol":"8","page":294},{"text":"و(محمد بن يوسف) هذا هو الفريابي، كما صرح به أبو نعيم. ثم قال: رواه -يعني: البخاري- عن الفريابي. وإذا كان الفريابي فسفيان هو الثوري، وبه صرح أصحاب الأطراف، وإن كان سفيان بن عيينة روى عن ابن دينار لكن الفريابي لا يروي إلا عن الثوري. وقد سبق بيان هذا الحديث فيما أسلفناه. ويأتي في التفسير أيضًا.\nوقوله: (\"لا يدري أحد متى يجيء المطر\") يدل على صحة التأويل السالف في الباب قبله، أن نسبة الغيث إلى الأنواء كفر؛ لأنه - ﷺ - قد أخبر أنه لا يعلم متى يجيء المطر إلا الله، فلو كان الغيث من قبل الأنواء لعلم متى يكون المطر على ما رسمه أهل الجاهلية في الأنواء، وقد وجدنا خلاف رسمهم في ذلك بالشهادة، وذلك أنه من فعل الله وحده.\nومصداق هذا الحديث في قوله تعالى: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ الآية إلى قوله: ﴿تَمُوتُ﴾ [لقمان: ٣٤] وهذه الآية مع هذا الحديث يبطل تحريض المنجمين في تعاطيهم علم الغيب، ومن ادعى علم ما أخبر الله به تعالى ورسوله، أن الله منفرد بعلمه وأنه لا يعلمه سواه فقد كذب الله ورسوله، وذلك كفر من قائله.\nوفي حديث آخر: \"ولا يدري متى تجيء الساعة\" ودليله: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾.\nآخر الاستسقاء. ولله الحمد","vol":"8","page":295},{"text":"١٦\n\nالكسوف","vol":"8","page":297},{"text":"<span data-type='title' id=toc-887>[١٦ - الكسوف]</span>\n<span data-type='title' id=toc-888>١ - باب الصَّلَاةِ فِي كُسُوفِ الشَّمْسِ</span>\n١٠٤٠ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ قَالَ: حَدَّثَنَا خَالِدٌ عَنْ يُونُسَ، عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ قَالَ: كُنَّا عِنْدَ رَسُولِ اللهِ - ﷺ - فَانْكَسَفَتِ الشَّمْسُ، فَقَامَ النَّبِيُّ - ﷺ -: يَجُرُّ رِدَاءَهُ حَتَّى دَخَلَ المَسْجِدَ، فَدَخَلْنَا فَصَلَّى بِنَا رَكْعَتَيْنِ، حَتَّى انْجَلَتِ الشَّمْسُ فَقَالَ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ، فَإِذَا رَأَيْتُمُوهُمَا فَصَلُّوا وَادْعُوا، حَتَّى يُكْشَفَ مَا بِكُمْ\". [١٠٤٨، ١٠٦٢، ١٠٦٣، ٥٧٨٥ - فتح: ٢/ ٥٢٦]\n\n١٠٤١ - حَدَّثَنَا شِهَابُ بْنُ عَبَّادٍ قال: حَدَّثَنَا إِبْرَاهِيمُ بْنُ حُمَيْدٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: سَمِعْتُ أَبَا مَسْعُودٍ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ مِنَ النَّاسِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمُوهُمَا فَقُومُوا فَصَلُّوا\". [١٠٥٧، ٣٢٠٤ - مسلم: ٩١١ - فتح: ٢/ ٥٢٦]\n\n١٠٤٢ - حَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ حَدَّثَهُ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّهُ كَانَ يُخْبِرُ عَنِ النَّبِيِّ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمُوهَا فَصَلُّوا\". [٣٢٠١ - مسلم: ٩١٤]","vol":"8","page":299},{"text":"١٠٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا هَاشِمُ بْنُ القَاسِمِ قَالَ: حَدَّثَنَا شَيْبَانُ أَبُو مُعَاوِيَةَ، عَنْ زِيَادِ بْنِ عِلَاقَةَ، عَنِ المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - يَوْمَ مَاتَ إِبْرَاهِيمُ، فَقَالَ النَّاسُ: كَسَفَتِ الشَّمْسُ لِمَوْتِ إِبْرَاهِيمَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمْ فَصَلُّوا وَادْعُوا اللَّهَ\". [١٠٦٠، ٦١٩٩ - مسلم: ٩١٥ - فتح: ٢/ ٥٢٦]\nالكسوف: من كسفت حاله، أي: تغيرت، وأصله: التغطية بنقصان الضوء، والأشهر في ألسِنة الفقهاء: تخصيص الكسوف بالشمس، والخسوف بالقمر.\nوادَّعى الجوهري أنه أفصح (^١)، وقيل: هما فيهما، وبوب له البخاري بابًا كما سيأتي، وقيل: الكسوف للقمر والخسوف للشمس، عكس السالف؛ وهو مردود، وقيل: الكسوف أوله والخسوف آخره.\nوقال الليث بن سعد: الخسوف في الكل، والكسوف في البعض فيهما (^٢). وعن ابن حبيب وغيره: الكسوف أن يكسف ببعضهما، والخسوف أن ينخسف بكلهما، قَالَ تعالى: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ﴾ [القصص: ٨١] وهو سنة، وأبعد من قَالَ إنها فرض كفاية.\nوعن مالك إجراؤها مجرى الجمعة (^٣).\nذكر في الباب أربعة أحاديث:\nأحدها:\nحديث خالد -هو ابن عبد الله- عن يونس -هو ابن عبيد- عن\n_________\n(^١) \"الصحاح\" ٤/ ١٣٥٠.\n(^٢) انظر: \"البناية\" ٢/ ١٥٧.\n(^٣) \"المدونة\" ١/ ١٥٣.","vol":"8","page":300},{"text":"الحسن، عن أبي بكرة -واسمه نفيع بن الحارث- قَالَ: كُنَّا عِنْدَ رَسُولِ اللهِ - ﷺ - فَانْكَسَفَتِ الشَّمْسُ .. الحديث.\nويأتي في الباب مكررًا، وفي اللباس أيضًا (^١)، وترجمة الحسن عن أبي بكرة من أفراد البخاري، وأخرجه النسائي في الصلاة والتفسير (^٢).\nقَالَ الدارقطني: مرسل، إنما يرويه الأحنف عنه (^٣)؛ ولما أورده الترمذي من طريق، طاوس عن ابن عباس مرفوعًا أنه حكي في كسوف … الحديث.\nقَالَ: وفي الباب عن عليّ، وعائشة، وعبد الله بن عمر، والنعمان ابن بشير (د. س. ق) والمغيرة، وأبي مسعود، وأبي بكرة، وسمرة بن جندب، وابن مسعود، وأسماء ابنة أبي بكر، وابن عمر، وقبيصة -يعني: ابن مخارق الهلالي- وجابر بن عبد الله، وأبي موسى، وعبد الرحمن بن سمرة، وأبي بن كعب (^٤).\nوقال ابن العربي: روى الكسوف عن رسول الله - ﷺ - سبعة عشر (^٥) رجلًا (^٦).\n_________\n(^١) سيأتي برقم (١٠٤٨) كتاب: الكسوف، باب: قول النبي - ﷺ -: \"يخوف الله عباده بالكسوف\". و(١٠٦٢)، و(١٠٦٣)، وبرقم (٥٧٨٥) كتاب: اللباس، باب: من جر إزاره من غير خيلاء.\n(^٢) \"سنن النسائي\" ٣/ ١٤٦، وفي \"الكبرى\" ٦/ ٤٥٢ (١١٤٧١) كتاب: التفسير، باب: قوله تعالى: ﴿وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالقَمَرُ﴾.\n(^٣) \"الإلزامات والتتبع\" ص ٢٢٣.\n(^٤) \"سنن الترمذي\" عقب حديث (٥٦٠) كتاب: الصلاة، باب: ما جاء في صلاة الكسوف.\n(^٥) كذا بالأصل، وجاء في \"عارضة الأحوذي\" ٣/ ٣٥: تسعة عشر.\n(^٦) \"العارضة\" ٣/ ٣٥.","vol":"8","page":301},{"text":"قلتُ: وهم ما في الترمذي.\nوقال المنذري: رواه تسعة عشر نفسًا. وذكر الطرقي أنه رواه أبو هريرة، وأنس، وأم سلمة، وسهل بن سعد، وجرهد.\nوذكر غيره حذيفة، وسلمة بن الأكوع، وسعد بن أم عبد الرحمن، وحسان بن ثابت.\nإذا عرفت ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nقوله: (فانكسفت الشمس) كذا هو بالكاف، وقد رواه جماعة من الصحابة بذلك، وآخرون بالخاء، وآخرون بهما، وهما بمعنى واحد، وهو تغيرها ونقصان ضوئها كما سلف.\nومن أنكر (انكسف)، وأن صوابه (كسف)، غَلِطَ، فالحديث مصرح به في مواضع.\nوفي الكسوف فوائد أبداها ابن الجوزي: ظهور التصرف في الشمس والقمر، وتبيين قبح شأن من يعبدهما، وإزعاج القلوب الساكنة للغفلة عن مسكن الذهول، وليرى الناس أنموذج ما سيجري في القيامة من قوله: ﴿وَخَسَفَ القَمَرُ (٨) وَجُمِعَ الشَّمْسُ وَالقَمَرُ (٩)﴾ [القيامة: ٨ - ٩] وأنهما يوجدان على حال التمام فيركسان، ثم يلطف بهما فيعادان إلى ما كانا عليه، فيشار بذلك إلى خوف المكر ورجاء العفو، وأن يفعل بهما صورة عقاب لمن لا ذنب له، وأن الصلوات المفروضات عند كثير من الخلق عادة لا انزعاج لفم فيها ولا وجود هيبة، فأتى بهذِه الآية، وسنت لها الصلاة؛ ليفعلوا صلاة على انزعاج وهيبة.","vol":"8","page":302},{"text":"ثانيها:\nقوله: (\"لا ينكسفان لموت أحد\") وفي النسائي: \"ولكن يخوف الله به عباده\" (^١). وفي رواية: وثاب الناس إليه، فصلى ركعتين بهم (^٢)، وفي أخرى: وذلك أن ابنا للنبي - ﷺ - مات، يقال له: إبراهيم (^٣)، وللدارقطني: \"ولكن الله تعالى إذا تجلَّى لبشر من خلقه، خشع له، فإذا كسف واحد منهما فصلوا وادعوا\" (^٤)، وللبيهقي: صلى ركعتين مثل صلاتكم هذِه في كسوف الشمس والقمر (^٥).\nثالثها:\nقوله: (فصلى بنا ركعتين) يستدل به من يقول: إن صلاة كسوف الشمس ركعتان كصلاة النافلة، فإن إطلاقه في الحديث يقتضي ذلك.\nوفي رواية في هذا الحديث: كصلاتكم أو مثل صلاتكم (^٦).\nوكذا قوله: كأحدث صلاة صليتموها من المكتوبة (^٧). وفي أخرى: كأحدث صلاة الصبح، وهي ركعتان (^٨). وهو ما اقتضاه كلام أصحابنا، أنه لو صلاها كهيئة سنة الظهر ونحوها صحت صلاته للكسوف، وكان\n_________\n(^١) \"سنن النسائي\" ٣/ ١٢٤ كتاب: الكسوف، باب: كسوف الشمس والقمر.\n(^٢) \"سنن النسائي\" ٣/ ١٤٦ في الكسوف. وصححه الألباني في \"صحيح النسائي\".\n(^٣) رواه ابن حزم في \"المحلى\" ٥/ ٩٥.\n(^٤) \"سنن الدارقطني\" ٢/ ٦٤ كتاب: العيدين، باب: صفة صلاة الخوف.\n(^٥) \"السنن الكبرى\" ٣/ ٣٣٧ - ٣٣٨ كتاب: صلاة الخسوف، باب: الصلاة في خسوف القمر.\n(^٦) رواها النسائي في \"الكبرى\" ١/ ٥٧٨ (١٨٧٧) كتاب: كسوف الشمس والقمر، باب: نوع آخر من صلاة الكسوف.\n(^٧) رواها أبو داود (١١٨٥) كتاب: الاستسقاء، باب: من قال: أربع ركعات. وضعفه الألباني في \"ضعيف أبي داود\" (٢١٧).\n(^٨) رواها ابن حبان ٧/ ٨٤ - ٨٥ (٢٨٤٢) كتاب: الصلاة، باب: صلاة الكسوف.","vol":"8","page":303},{"text":"تاركًا للأفضل، وصرح به الجرجاني في \"تحريره\"، وخالف القاضي على ما نقله محكي عنه فمنع.\nوقال ابن بطال: سنة صلاة الكسوف أن تصلى ركعتين في جماعة، هذا قول جمهور الفقهاء إلا أن في حديث عائشة وغيرها في كل ركعة (ركوعان) (^١)، وهي زيادة يجب قبولها، منهم مالك، والشافعي، وأحمد، وأبو ثور على حديث ابن عباس، وعائشة، وابن عمر.\nقَالَ: وخالف في ذلك الكوفيون، وقالوا: إنها ركعتان كصلاة الصبح. ولما مر حديث الباب حجة لهم؛ لأنه مجمل لا ذكر فيه لصفة الصلاة، وإنما قَالَ فيه: فصلى ركعتين (^٢).\nوبين غيره مذهب الكوفيين فقال: هو مذهب أبي حنيفة، وأصحابه والنخعي، والثوري، وابن أبي ليلى، وهو مذهب عبد الله بن الزبير (^٣).\nورواه ابن أبي شيبة عن ابن عباس (^٤)، واستدل لهم بغير ما حديث فيه: فصلى ركعتين.\nحديث قبيصة، أخرجه أبو داود وصححه الحاكم (^٥)، وحديث\n_________\n(^١) في الأصل: ركوعين والمثبت من \"شرح ابن بطال\" ٣/ ٣١.\n(^٢) \"شرح ابن بطال\" ٣/ ٣١، \"الأصل\" ١/ ٤٤٣، \"عارضة الأحوذي\" ٣/ ٣٥، \"الأم\" ١/ ٢١٤، \"المغني\" ٣/ ٣٢٣.\n(^٣) \"شرح ابن بطال\" ٣/ ٣١.\n(^٤) \"المصنف\" ٢/ ٢١٩ (٨٣٠٠ - ٨٣٠٧).\n(^٥) أبو داود (١١٨٥ - ١١٨٦)، \"المستدرك\" ١/ ٣٣٣. قال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه، والذي عندي أنهما عللاه بحديث ريحان بن سعيد، عن عباد بن منصور، عن أيوب، عن أبي قلابة، عن هلال بن عامر، عن قبيصة وحديث يرويه موسى بن إسماعيل عن وهيب لا يعلله حديث ريحان وعباد. وخالفه الذهبي وأعله. وضعفه الألباني في \"ضعيف أبي داود\" (٢١٧ - ٢١٨).","vol":"8","page":304},{"text":"النعمان (^١)، وعبد الله بن عمرو (^٢).\nقَالَ ابن حزم: وأخذ به طائفة من السلف منهم عبد الله بن الزبير (^٣).\nوذكر ابن عبد البر أنه روي نحو قول العراقيين في صلاة الكسوف من حديث أبي بكرة، وسمرة، وعبد الله بن عمر، وقبيصة، والنعمان، وعبد الرحمن بن سمرة، وقال: الأحاديث في هذا الوجه في بعضها اضطراب، والمصير إلى حديث ابن عباس وعائشة أولى؛ لأنهما أصح ما روي في هذا الباب (^٤) ثم أطال بفوائد.\nوأجاب ابن التين بأن يكون سكت عن بيان الركعتين أو فعله مرة، وذكر عن علي أنه فعله بالكوفة، وقال: إنما أوِّل بعد النبي - ﷺ -، فقال بعض أهل الحديث: إن ذلك كله كان مرات وإنما كان يتحرى التجلي.\n_________\n(^١) رواه أبو داود (١١٩٣) كتاب: الصلاة، باب: من قال يركع ركعتين. باب: كيف صلاة الكسوف. والنسائي ٣/ ١٤١، ١٤٢ كتاب: الكسوف باب: نوع آخر؛ وابن ماجه (١٢٦٢) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في صلاة الكسوف؛ وأحمد في \"المسند\" ٤/ ٢٦٧، ٢٦٩، ٢٧١، ٢٧٧، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٣٠ كتاب: الصلاة، باب: صلاة الكسوف كيف هي؟ والحاكم في \"المستدرك\" ١/ ٣٣٢ كتاب: الكسوف؛ والبيهقي في \"السنن الكبرى\" ٣/ ٣٣٢، ٣٣٤ (٦٣٣٥ - ٦٣٣٧) كتاب: صلاة الخسوف، باب: من صلى في الخسوف ركعتين؛ قال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. وضعفه الألباني في \"ضعيف أبي داود\" (٢١٩) وقال: هذا إسناد منقطع.\n(^٢) رواه أبو داود (١١٩٤) كتاب: الصلاة، باب: من قال: يركع ركعتين؛ والنسائي ٣/ ١٣٧ كتاب: الكسوف، باب: نوع آخر. و٣/ ١٤٩ كتاب: الكسوف، باب: القول في السجود في صلاة الكسوف، وأحمد في \"المسند\" ٢/ ١٥٩، وابن حبان في \"صحيحه\" و٧/ ٧٩ (٢٨٣٨) كتاب: الصلاة، باب: صلاة الكسوف، وصححه الألباني في \"صحيح أبي داود\" (١٠٧٩)\n(^٣) \"المحلى\" ٥/ ٩٥.\n(^٤) \"التمهيد\" ٥/ ٢٩٠ - ٢٩١.","vol":"8","page":305},{"text":"رابعها:\nفيه: تطويل صلاة الكسوف إلى الانجلاء؛ عملًا بقوله: \"حَتَّى يكشف ما بكم\" فإن ظن قرب الانجلاء فلا يبتدئ بأخرى، وعليهم الدعاء والتضرع إلى الانجلاء.\nخامسها:\nفي قوله أيضًا: \"حَتَّى يكشف ما بكم\" أنه لا ينبغي قطعها حَتَّى تنجلي، كذا استدل به قوم، فيقال لهم: قد جاء في أوله: \"فصلوا وادعوا حَتَّى يكشف ما بكم\". وفي رواية: \"فافزعوا إلى ذكر الله، ودعائه واستغفاره\" (^١) فأمر بالدعاء والاستغفار عندهما، كما أمر بالصلاة، فدل ذلك أنه لم يرد عند الكسوف والصلاة خاصة، ولكن أريد منهم ما يتقربون به إلى الله تعالى من الصلاة والدعاء والاستغفار وغيره.\nواختلف بعض أصحاب مالك إن تجلت الشمس قبل فراغ الصلاة، فقال أصبغ: يتمها على ما بقي من سنتها حَتَّى يفرغ منها؛ ولا ينصرف إلا على شفع. وقال سحنون: يصلي ركعة واحدة وسجدتين ثم ينصرف، ولايصلي باقي الصلاة على سنة الخسوف (^٢).\nسادسها:\nفي قوله: \"فقام يجر رداءه\" ما كان عليه من خوف الله تعالى والبدار إلى طاعته، ألا ترى أنه قام إلى الصلاة فزعًا، وجر رداءه شغلًا بما نزل.\nوهذا يدل أن جر الثوب لا يذم إلا ممن قصد ذلك واعتمده.\n_________\n(^١) سيأتي برقم (١٠٥٩) كتاب: كسوف، باب: الذكر في الكسوف.\n(^٢) انظر: \"المنتقى\" ١/ ٣٢٧.","vol":"8","page":306},{"text":"وفيه: إبطال ما بهان عليه أهل الجاهلية من اعتقادهم أن الشمس تكسف لموت الرجل من عظمائهم، فأعلمهم أنها لا تنكسف لموت أحد ولا لحياته، وإنما هو تخويف وتحذير.\nوفيه: رد على من زعم أن النجوم تسقط عند موت أحد، وأنه توجب تغيرات في العالم. وفيه: أن من تأول شيئًا يرى أنه صواب وأخطأ ولم يخرج إلى بدعة ليس بآثم.\nوفيه: أنه لا ينبغي السكوت عن الخطأ.\nوفي قوله: \"فإذا رأيتموهما فصلوا\" دلالة أن تجمع في صلاة خسوف الشمس كما تجمع في القمر، وروي ذلك عن ابن عباس، وعثمان بن عفان، والليث، وعمر بن عبد العزيز، وبه قَالَ النخعي، وعطاء، والحسن، وإليه ذهب الشافعي، وأحمد، وإسحاق، وأبو ثور، وأهل الحديث (^١) عملًا بهذا الحديث. وقالوا: قد عرفنا كيف الصلاة في أحدهما، فكان ذلك دليلًا على الصلاة عند الأخرى.\nوذهب أبو حنيفة ومالك إلى أن ليس في خسوف القمر جماعة، وإنما يصلونها في البيوت فرادى غير مجتمعين (^٢).\nواستدلوا بأنه لم يجتمع فيه كما في الشمس، وقد قَالَ: \"أفضل صلاة المرء في بيته إلا المكتوبة\" (^٣) وحملوا قوله: \"فافزعوا إلى الصلاة\" أي: جماعة في الكسوف، وفرادى في الخسوف. قَالَ مالك:\n_________\n(^١) انظر: \"حلية العلماء\" ٢/ ٢٦٩، \"روضة الطالبين\" ٢/ ٨٥، \"الإعلام\" ٤/ ٢٧٤، \"المستوعب\" ٣/ ٧٦، \"المغني\" ٣/ ٣٢٢.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٨٢، \"المبسوط\" ١/ ٧٦، \"بدائع الصنائع\" ١/ ٢٨٢، \"المدونة\" ١/ ١٥٢، \"التفريع\" ١/ ٢٣٧، \"المعونة\" ١/ ١٨٤.\n(^٣) سبق برقم (٧٣١) كتاب: الأذان، باب: صلاة الليل.","vol":"8","page":307},{"text":"لم يبلغنا ولا أهل بلدنا أنه - ﷺ - جمع لكسوف القمر، ولا نقل عن أحد من الأئمة بعده - ﷺ - أنه جمع فيه (^١). قَالَ المهلب: ويمكن أن يكون تركه -والله أعلم- رحمة للمؤمنين؛ لئلا تخلو بيوتهم بالليل فيحطمهم الناس ويسرقونهم. يدل على ذلك قوله - ﷺ - لأم سلمة -ليلة نزول التوبة على كعب بن مالك وصاحبيه- قالت لهم: ألا أبشر الناس، فقال - ﷺ -: \"أخشى أن يحطمكم الناس\" (^٢)؛ وفي حديث آخر: \"أخشى أن يمنع الناس نومهم\" (^٣). وقد قَالَ تعالى: ﴿وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ﴾ جعل السكون في الليل من النعم التي عددها على عباده، وقد سمي ذلك رحمة.\nوقد أشار ابن القصار إلى نحو هذا المعنى، وقال: خسوف القمر يتفق ليلًا فيشق الاجتماع له، وربما أدرك الناس نيامًا، فيثقل عليهم الخروج لها، ولا ينبغي أن يقاس على كسوف الشمس؛ لأنه يدرك الناس مستيقظين متصرفين ولا يضر اجتماعهم كالعيدين والجمعة والاستسقاء (^٤).\nقلتُ: وصلى ابن عباس بأهل البصرة في خسوف القمر ركعتين، ثم قَالَ: إنما صليت لأني رأيت رسول الله - ﷺ - يصلي. رواه الشافعي في \"مسنده\" (^٥)، وذكره ابن التين بلفظ: أنه صلى في خسوف القمر، ثم خطب وقال: يا أيها الناس، إني لم أبتدع هذِه الصلاة بدعة، وإنما\n_________\n(^١) \"المدونة\" ١/ ١٥٣.\n(^٢) سيأتي برقم (٤٦٧٧) كتاب: التفسير، باب: قوله تعالى: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾.\n(^٣) رواه الدارقطني ٢/ ٦٤ كتاب: العيدين، باب: صفة صلاة الخسوف.\n(^٤) \"شرح ابن بطال\" ٣/ ٤٩ - ٥٠.\n(^٥) \"مسند الشافعي\" ١/ ١٦٣ - ١٦٤ (٤٧٦).","vol":"8","page":308},{"text":"فعلت كما رأيت رسول الله - ﷺ - فعل. وقد علمنا أنه صلاها في جماعة لقوله: (خطب) لأن الفرد لا يخطب.\nوروى الدارقطني، عن عروة، عن عائشة أنه - ﷺ - كان يصلي في كسوف الشمس والقمر أربع ركعات، وأربع سجدات، ويقرأ في الأولى يالعنكبوت أو الروم، وفي الثانية بياسين (^١) فيه إسحاق بن راشد، وهو من رجال البخاري والأربعة صدوق. وروى الدارقطني أيضًا من حديث ابن عباس أنه - ﷺ - صلى في كسوف القمر والشمس ثماني ركعات في أربع سجدات (^٢)، وروى ابن عبد البر من حديث أبي قلابة، عن قبيصة الهلالي أنه - ﷺ - قَالَ: \"إذا انكسفت الشمس أو القمر فصلوا كأحدث صلاة صليتموها مكتوبة\" (^٣). وقوله هنا: \"فإذا رأيتموهما فصلوا\" يعني: آية الشمس والقمر، وفي رواية: \"فإذا رأيتموها\" يعني: الآية (^٤).\nالحديث الثاني:\nحَدَّثَنَا شِهَابُ بْنُ عَبَّادٍ، ثنا إِبْرَاهِيمُ بْنُ حُمَيْدٍ، عَن إِسْمَاعِيلَ، عَنْ قَيْسٍ سَمِعْتُ أَبَا مَسْعُودٍ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ لَا يَنْكَسِفَان لِمَوْتِ أَحَدٍ مِنَ النَّاسِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمُوهُمَا فَقُومُوا فَصَلُّوا\".\nهذا الحديث أخرجه مسلم أيضًا (^٥)، ويأتي في بدء الخلق (^٦).\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٦٤ كتاب: العيدين، باب: صفة صلاة الخسوف.\n(^٢) \"سنن الدارقطني\" ٢/ ٦٤ كتاب: العيدين، باب: صفة صلاة الخسوف.\n(^٣) رواه في \"التمهيد\" ٣/ ٣٠٥، ورواه أيضًا أبو داود (١١١٨) وتقدم تخريجه قريبًا.\n(^٤) ستأتي برقم (١٠٤٢) كتاب: الكسوف، باب: الصلاة في كسوف الشمس.\n(^٥) برقم (٩١١) صلاة الكسوف، باب: ذكر النداء بصلاة الكسوف: الصلاة جامعة.\n(^٦) برقم (٣٢٠٤) باب: صفة الشمس والقمر.","vol":"8","page":309},{"text":"و(أبو مسعود): هو عقبة بن عمرو.\nو(قيس) هو ابن أبي حازم تابعي، و(إسماعيل) هو ابن أبي خالد.\nو(إبراهيم) ثقة مات سنة ثمان وسبعين ومائة.\nوشيخ البخاري (شهاب بن عباد) ثقة، أخرج له مسلم أيضًا، مات سنة أربع وعشرين ومائتين (^١). ولهم شهاب بن عباد آخر، روى له البخاري في \"الأدب\" خارج \"الصحيح\" (^٢).\nو(الآية): العلامة، ويحتمل هنا أن المراد: من آياته التي يستدل بها على الوحدانية، والعظمة، والقدرة، أو أنهما من علامات تخويفه وتحذيره وسطوته، قَالَ تعالى: ﴿وَمَا نُرْسِلُ بِالآيَاتِ إِلَّا تَخْوِيفًا﴾ [الإسراء: ٥٩].\nالحديث الثالث:\nحديث ابن عمر مرفوعًا: \"إِنَّ الشمْسَ وَالقَمَرَ لَا يَخْسِفَانِ .. \" الحديث. ويأتي في بدء الخلق (^٣)، وأخرجه مسلم أيضًا (^٤).\n_________\n(^١) هو: شهاب بن عباد العبدي، أبو عمر الكوفي. قال أحمد بن عبد الله العجلي: كوفي ثقة. وقال أبو حاتم: ثقة رضي. وذكره ابن حبان في كتاب \"الثقات\".\nانظر: ترجمته في: \"التاريخ الكبير\" ٤/ ٢٣٥ (٢٦٣٧)، \"معرفة الثقات\" ١/ ٤٦١ (٧٤٠)، \"الجرح والتعديل\" ٤/ ٣٦٣ (١٥٨٩)، \"تهذيب الكمال\" ١٢/ ٥٧٣ - ٥٧٥ (٢٧٧٧).\n(^٢) هو: شهاب بن عباد العبدي العصري البصري، والد هود بن شهاب. ذكره ابن حبان في \"الثقات\".\nروى له البخاري في كتاب \"الأدب\".\nانظر: ترجمته في: \"التاريخ الكبير\" ٤/ ٢٣٤ (٢٦٣٥)، \"الجرح والتعديل\" ٤/ ٣٦١ (١٥٨٢)، \"تهذيب الكمال\" ١٢/ ٥٧٥ - ٥٧٦ (٢٧٧٨).\n(^٣) سيأتي برقم (٣٢٠١) باب: صفة الشمس والقمر.\n(^٤) برقم (٩١٤) كتاب: صلاة الكسوف، باب: ذكر النداء بصلاة الكسوف.","vol":"8","page":310},{"text":"الحديث الرابع:\nحديث المغيرة قَالَ: كَسَفَتِ الشَّمْسُ … الحديث وأخرجه مسلم والنسائي أيضًا (^١)، ويأتي قريبًا (^٢).\n_________\n(^١) مسلم برقم (٩١٥) كتاب: صلاة الكسوف، باب: ذكر النداء بصلاة الكسوف.\n(^٢) برقم (١٠٦٠) كتاب: الكسوف، باب: الدعاء في الخسوف.","vol":"8","page":311},{"text":"<span data-type='title' id=toc-889>٢ - باب الصَّدَقَةِ فِي الكُسُوفِ</span>\n١٠٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: خَسَفَتِ الشَّمْسُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ -، فَصَلَّى رَسُولُ اللهِ - ﷺ - بِالنَّاسِ، فَقَامَ فَأَطَالَ القِيَامَ، ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ، ثُمَّ قَامَ فَأَطَالَ القِيَامَ وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ، وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ سَجَدَ فَأَطَالَ السُّجُودَ، ثُمَّ فَعَلَ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ مَا فَعَلَ فِي الأُولَى، ثُمَّ انْصَرَفَ وَقَدِ انْجَلَتِ الشَّمْسُ، فَخَطَبَ النَّاسَ، فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: \"إِنَّ الشَّمْسَ وَالقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَنْخَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَادْعُوا اللهَ وَكَبِّرُوا، وَصَلُّوا وَتَصَدَّقُوا\". ثُمَّ قَالَ: \"يَا أُمَّةَ مُحَمَّدٍ، وَاللهِ مَا مِنْ أَحَدٍ أَغْيَرُ مِنَ اللهِ أَنْ يَزْنِيَ عَبْدُهُ أَوْ تَزْنِيَ أَمَتُهُ، يَا أُمَّةَ مُحَمَّدٍ، وَاللهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا\". [١٠٤٦، ١٠٤٧، ١٠٥٠، ١٠٥٨، ١٠٦٤، ١٠٦٤، ١٠٦٥، ١٠٦٦، ١٢١٢، ٣٢٠٣، ٤٦٢٤، ٥٢٢١، ٦٦٣١ - مسلم: ٩٠١ - فتح: ٢/ ٥٢٩]\nذكر فيه حديث عائشة أَنَّهَا قَالَتْ: خَسَفَتِ الشَّمْسُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - .. الحديث.\nوأخرجه مسلم والأربعة (^١)، ووصف صلاة الكسوف: في كل ركعة قيامان وقراءتان وركوعان، والسجدتان على حالهما، وبه قَالَ الشافعي، وهو مروي عن مالك والليث وأحمد وأبي ئور، وأكثر أهل الحجاز (^٢)، وهو كذلك في حديث ابن عباس الآتي في صلاتها جماعة (^٣)، وحديث\n_________\n(^١) \"صحيح مسلم\" (٩٠١) كتاب: صلاة الكسوف، باب: صلاة الكسوف.\n(^٢) انظر: \"عقد الجواهر الثمينة\" ١/ ١٧٦، \"الذخيرة\" ٢/ ٤٢٩، \"الأوسط\" ٥/ ٣٠٠، \"حلية العلماء\" ٢/ ٢٦٧، \"إحكام الأحكام\" ص ٣٥٩، \"المستوعب\" ٣/ ٧٤، \"المغني\" ٣/ ٣٢٣.\n(^٣) سيأتي برقم (١٠٥٢) كتاب: الكسوف، باب: صلاة الكسوف جماعة.","vol":"8","page":312},{"text":"عبد الله بن عمرو الآتي في طول السجود فيه (^١).\nقَالَ أبو عمر: وحديث عائشة أثبت حديث وأصحه. قَالَ ابن التين: ورواية ابن عباس أيضًا كذلك.\nقولها: (فأطال القيام) أي: لطول القراءة. وفي حديث ابن عباس نحوًا من سورة البقرة، وفسره ابن شهاب بعد هذا فقال: فاقترأ قراءة طويلة.\nفرع:\nتستفتح القراءة في الركعة الأولى والثالثة بأم القرآن، وأما الثانية والرابعة فيقرأ بها أيضًا عندنا، وعند مالك يقرأ السورة، وفي الفاتحة قولان: قَالَ مالك: نعم، وقال ابن مسلمة: لا (^٢).\nوقولها: (وهو دون القيام الأول) أراد به أن القيام الأول أطول من الثاني في الركعة الأولى، وأراد أن القيام في الثانية دون القيام الأول في الأولى، والركوع الأول فيها دون الركوع الأول في الأولى، وأراد بقوله: (في القيام الثاني) في الثانية أنه دون القيام الأول فيها، وكذلك ركوعه الثاني فيها دون ركوعه الأول فيها، قَالَ أبو عمر: وقد قيل غير هذا، وهذا أصح ما قيل في ذلك عندي -والله أعلم- لتكون الركعتان معتدلتين في أنفسهما، فكما ينقص القيام الثاني في الركعة الأولى عن القيام الأول فيها، والركوع الثاني من الأول أيضًا عن الركوع الأول فيها نفسها، فكذلك تكون الركعة الثانية ينقص قيامها الثاني عن قيامها الأول إلى آخره، ثم قَالَ: وجائز على القياس أن\n_________\n(^١) سيأتي برقم (١٠٥١) كتاب: الكسوف، باب: طول السجود في الكسوف.\n(^٢) انظر: \"المعونة\" ١/ ١٨١، \"المنتقى\" ١/ ٣٢٦، \"الوسيط\" ١/ ٣٤٠، \"حلية العلماء\" ٢/ ٢٦٧ - ٢٦٨.","vol":"8","page":313},{"text":"يكون القيام الأول في الثانية مثل القيام الثاني في الأولى، وجائز أن يكون دونه (^١).\nوقال النووي: اتفقوا على أن القيام الثاني والركوع الثاني من الأولى أقصر من القيام الأول والركوع، وكذا القيام الثاني والركوع الثاني من الثانية أقصر من الأول منها من الثانية، واختلفوا في القيام الأول والركوع الأول من الثانية، هل هما أقصر من القيام الثاني والركوع الثاني من الركعة الأولى؟ ويكون هذا معنى قوله: (وهو دون القيام الأول ودون الركوع الأول) أم يكونان سواء؟ ويكون قوله: دون القيام أو الركوع الأول، أي: أول قيام وأول ركوع.\nوقولها: (ثم ركع فأطال الركوع) يعني: أنه خالف به عادته في سائر الصلوات كما في القيام (^٢)، قَالَ مالك: ويكون ركوعه نحوًا من قيامه وقراءته (^٣).\nوقولها (ثم سجد فأطال السجود) هو ظاهر في تطويله.\nقَالَ أبو عمر عن مالك: لم أسمع أن السجود يطول في صلاة الكسوف (^٤)، وهو مذهب الشافعي.\nرأت فرقة من أهل الحديث تطويل السجود في ذلك.\nقلتُ: وجمهور أصحابنا على أنه لا يطول بل يقتصر على قدره في سائر الصلوات. وقال المحققون منهم: يستحب إطالته نحو الركوع الذي قبله، وهو المنصوص في البويطي (^٥)، وهو الصحيح للأحاديث الصريحة\n_________\n(^١) \"التمهيد\" ٥/ ٢٨٩.\n(^٢) \"صحيح مسلم بشرح النووي\" ٦/ ١٩٩.\n(^٣) انظر: \"التمهيد\" ٥/ ٢٨٩.\n(^٤) \"التمهيد\" ٥/ ٢٨٩.\n(^٥) انظر: \"روضة الطالبين\" ٢/ ٨٤.","vol":"8","page":314},{"text":"الصحيحة في ذلك، والخلاف عند المالكية: فاستحبه ابن القاسم، وقال مالك وابن حبيب: لا (^١).\nوقولها: (فخطب الناس) صريح في استحبابها، وبه قَالَ الجمهور، منهم الشافعي، وإسحاق، وابن جرير، وفقهاء أصحاب الحديث (^٢)، وتكونان بعد الصلاة. وخالف الأئمة الثلاثة فقالوا: لا يشرع لها الخطبة (^٣)، ووافقنا أحمد في رواية (^٤)، وأغرب ابن التين فعزاه إلى أبي حنيفة أيضًا، والحديث رواه مالك، وخالفه؛ لأنه لم يشتهر.\nوأغرب ابن قدامة فقال: الشارع أمرهم بالصلاة والدعاء والتكبير والصدقة، ولم يأمرهم بخطبة، ولو كانت سنة لأمرهم بها، ولأنها صلاة يفعلها المنفرد في بيته فلم يشرع لها خطبة، قَالَ: وإنما جعلت بعد الصلاة ليعلمهم حكمها، وهذا مختص به، وليس في الخبر ما يدل على أنه خطب كخطبتى الجمعة (^٥)، وكله غريب منه عجيب، وأبعد منه من قَالَ: خطب - ﷺ - بعدها، لا لها؛ ليردهم عن قولهم: إن الشمس كسفت لموت إبراهيم وكذا قول ابن التين، يريد أتى بكلام على نظم الخطب، فيه ذكر الله ووعظ للناس، وليس بخطبتين يرقى لهما المنبر، ويجلس في أولهما وبينهما.\nوقوله: (\"وتصدقوا\") فيه: استحبا بها في هذِه الحد له، وهو ما ترجم له.\nوفيه: الأمر بالدعاء والتضرع في التوبة والمغفرة وصرف البلاء،\n_________\n(^١) انظر: \"التفريع\" ١/ ٢٣٦، \"المنتقى\" ١/ ٣٢٧.\n(^٢) \"الأم\" ١/ ٢١٧، \"الأوسط\" ٥/ ٣٠٨، \"الحاوي\" ٢/ ٥٠٧، \"المهذب\" ١/ ٤٠٢.\n(^٣) انظر: \"الهداية\" ١/ ٢٩٥، \"بدائع الصنائع\" ١/ ٢٨٢، \"التفريع\" ١/ ٢٣٦، \"الاستذكار\" ٢/ ٤١٨، \"بداية المجتهد\" ١/ ٤٠٦، \"المستوعب\" ٣/ ٧٨، \"الكافي\" ١/ ٥٣٠.\n(^٤) انظر: \"الفروع\" ٢/ ١٥١، \"شرح الزركشي\" ١/ ٥٠٤، \"المبدع\" ٢/ ١٩٧.\n(^٥) \"المغني\" ٣/ ٣٢٨.","vol":"8","page":315},{"text":"وأمر بالتكبير؛ لأنه يتقرب به إليه، ويستدفع به سطوته، وأمرهم بالصدقة؛ لأنها من أقرب الأعمال التي يمكن استعجالها. وأما الصوم والحج والجهاد فتأخر أمرها.\nوقولها: (ثم فعل في الركعة الأخرى مثل ما فعل في الأولى) يعني: من التعبير بالتكرار والتطويل.\nوقولها: (ثم انصرف) يعني: من الصلاة (وقد انجلت الشمس). وفي \"الموطأ\": تجلت (^١) فيحتمل أن انصرافه كان عند التجلي، وهي السنة، فإن أتم الصلاة قبل الانجلاء فلا تعاد، ولكن يصلي إن شاء لنفسه ركعتين، ويحتمل أن يريد انصرف وقد كانت تجلت.\nوقوله: (\"ما من أحد أغير من الله\") وفي مسلم: \"إن من أحد أغير من الله\" (^٢) بكسر همزة (إن) وإسكان النون، وهو بمعنى: ما من أحد أغير من الله، وعلى هذا \"أغير\" بالنصب خبر إن النافية، فإنها تعمل عمل ما عند الحجازيين، وعلى التميمية هو مرفوع على أنه خبر المبتدأ الذي هو \"أحد\"، ومعناه: ليس أحد أمنع من المعاصي من الله، ولا أشد له كراهية لها منه تعالى.\nوفيه: عظة الناس عند الآيات، وأمرهم بأعمال البر، ونهيهم عن المعاصي، وتذكرهم نعمات الله.\nوأن الصدقة والصلاة والاستغفار تكشف النقم وترفع العذاب،\nألا ترى قوله - ﷺ - للنساء: \"تصدقن فإني رأيتكن أكثر أهل النار\" (^٣).\n_________\n(^١) \"الموطأ\" ص ١٣٢.\n(^٢) \"صحيح مسلم\" (٩٠١) كتاب: صلاة الكسوف، باب: صلاة الكسوف.\n(^٣) سيأتي برقم (١٤٦٢) في الزكاة، باب: الزكاة على الأقارب. ورواه مسلم (٨٠) كتاب: الإيمان، باب: بيان نقصان الإيمان بنقص الطاعات. عن أبي سعيد.","vol":"8","page":316},{"text":"وفيه: الإعلام بأنه ليس أحد أغير من الله، وإذا كان الواحد منا يغار أن يرى عبده أو أمته، وليس أحد أغير منه، فيجب أن يحذر عقوبته في مواقعة الزنا، وأقسم على ذلك للتأكيد، وناداهم \"يا أمة محمد\" على معنى الإشفاق عليهم، كما يخاطب الرجل ولده: يا بني.\nوقوله: (\"لو تعلمون ما أعلم … \") إلى آخره يريد أنه خصه - ﷺ - بعلم لا يعلمه غيره، فلعله أن يكون ما رآه في عرض الحائط من النار، ورأى منها منظرًا شديدًا لو علمت أمته من ذلك ما علم لكان ضحكهم قليلًا وبكاؤهم كثيرًا؛ إشفاقًا وخوفًا.\nثم حديث الباب دال على أن في كل ركعة يكرر القيام والركوع -كما سلف- وصح في مسلم في كل ركعة ثلاث ركوعات (^١)، وصح فيه أربعة (^٢)، وروى أبو داود والحاكم: خمسة (^٣)، وقيل: إن روايات الركوعين أصح وأشهر.\nقال ابن العربي (^٤): لا خلاف أن صلاة الكسوف ركعتان في الأصل، ولكن اختلفت الروايات هل كل ركعة من ركعة أو ركعتين\n_________\n(^١) \"صحيح مسلم\" (٩٠٤) كتاب: صلاة الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف من أمر الجنة والنار.\n(^٢) \"صحيح مسلم\" (٩٠٨) كتاب: صلاة الكسوف، باب: ذكر من قال: إنه ركع ثمان ركعات في أربع سجدات.\n(^٣) أبو داود (١١٨٢) كتاب: الصلاة، باب: من قال: أربع ركعات، والحاكم في ١/ ٣٣٣ كتاب: الكسوف، باب: في كل ركعة خمسة ركوعات وسجدتان، وقال: الشيخان قد هجرا أبا جعفر الرازي ولم يخرجا عنه وحاله عند سائر الأئمة أحسن الحال وهذا الحديث فيه ألفاظ ورواته صادقون، وتعقبه الذهبي بقوله: خبر منكر، وعبد الله بن أبي جعفر ليس بشيء، وأبوه فيه لين، والحديث ضعفه الألباني في \"ضعيف أبي داود\" (٢١٤)، وفي \"الإرواء\" (٦٦١).\n(^٤) \"عارضة الأحوذي\" ٣/ ٤٠.","vol":"8","page":317},{"text":"أو من ركعات؟ ففي رواية عائشة في الترمذي: ثلاثًا في واحدة (^١)، قَالَ: وكذا في مسلم عن جابر (^٢).\nوقال ابن قدامة: مقتضى مذهب أحمد جواز صلاتها على كل صفة، إلا أن اختياره من ذلك ركعتان في كل ركوع. قَالَ أحمد: وروى ابن عباس، وعائشة في صلاة الكسوف أربع ركعات وأربع سجدات، وأما علي فيقول: ست ركعات وأربع سجدات، وكذا حذيفة، وهذا قول إسحاق، وابن المنذر (^٣)، وبعض أهل العلم. قَالَ: وتجوز على كل صفة صح أنه - ﷺ - فعلها، وقد روي عن عائشة وابن عباس أنه - ﷺ - صلى ست ركعات وأربع سجدات (^٤).\nفائدة: قَالَ المهلب في الحديث: إن أكثر ما يهدد - ﷺ - في ذلك بالكسوف إنما كان من أجل الغناء، وذلك عظيم في عهد النبوة وطراوة الشريعة، فلذلك قَالَ - ﷺ - هذا القول في قوله: \"والله لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا\" دليل على أنهم كانوا مقبلين على اللهو واللعب، وكذلك كانت عادة الأنصار قديمًا، يحبون الغناء واللهو والضحك. ألا ترى قوله - ﷺ - لعائشة وإقبالها من عرس: \"هل عندكم لهو؟ فإن الأنصار تحب اللهو\" (^٥) فدل على أن اتباع اللهو من الذنوب التي توعد عليها بالآيات. شهد بذلك حديث المعازف والقيان (^٦).\n_________\n(^١) رواه الترمذي برقم (٥٦٠) كتاب: الجمعة، باب: ما جاء في صلاة الكسوف. من رواية ابن عباس وليس عائشة. وأما حديث عائشة فرواه مسلم برقم (٩٠١).\n(^٢) برقم (٩٠٤) كتاب: الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف.\n(^٣) انظر: \"الأوسط\" ٥/ ٣٠١، وانظر: \"عارضة الأحوذي\" ٣/ ٤٠.\n(^٤) \"الأوسط\" ٥/ ٣٠٣ - ٣٠٤.\n(^٥) سيأتي برقم (٥١٦٢) كتاب: النكاح، باب: النسوة اللاتي يهدين المرأة إلى زوجها.\n(^٦) سيأتي برقم (٥٥٩٠) كتاب: الأشربة، باب: ما جاء فيمن يستحل الخمر ويسميه بغير اسمه، وانظر: \"شرح ابن بطال\" ٣/ ٣٤.","vol":"8","page":318},{"text":"<span data-type='title' id=toc-890>٣ - باب النِّدَاءِ بِالصَّلَاةُ جَامِعَةٌ فِي الكُسُوفِ</span>\n١٠٤٥ - حَدَّثَنَا إِسْحَاقُ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ صَالِحٍ قَالَ: حَدَّثَنَا مُعَاوِيَةُ بْنُ سَلاَّمِ بْنِ أَبِي سَلاَّمٍ الحَبَشِيُّ الدِّمَشْقِيُّ قَالَ: حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو ﵄ قَالَ: لَمَّا كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - نُودِيَ: إِنَّ الصَّلَاةَ جَامِعَةٌ. [١٠٥١ - مسلم: ٩١٠ - فتح: ٢/ ٥٣٣]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرِو قَالَ: لَمَّا كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - نُودِيَ: إِنَّ الصَّلَاةَ جَامِعَةٌ.\nهذا الحديث يأتي بزيادة قريبًا في باب طول السجود فيه (^١).\nوأخرجه مسلم أيضًا، والنسائي (^٢) وقال: روي عن أبي حفصة أيضًا مولى عائشة عنها وأخرجه أيضًا (^٣).\nوالبخاري رواه عن إسحاق، وذكر الجياني أن في الكسوف (^٤)، والوكالة (^٥)، والأيمان والنذور (^٦)، وعمرة الحديبية (^٧): إسحاق عن يحيى بن صالح، لم ينسبه أحد من شيوخه فيما بلغه، ويشبه أن يكون ابن منصور كما ذكره مسلم (^٨) في كتابه حديثًا خرجه به البخاري في\n_________\n(^١) سيأتي برقم (١٠٥١).\n(^٢) \"صحيح مسلم\" (٩١٠) كتاب: الكسوف، باب: ذكر النداء بصلاة الكسوف.\n\"سنن النسائي\" ٣/ ١٣٦ كتاب: الكسوت، باب: كيف صلاة الكسوف.\n(^٣) \"سنن النسائي\" ٣/ ١٣٧.\n(^٤) سيأتي برقم (١٠٤٥).\n(^٥) سيأتي برقم (٢٣١٢).\n(^٦) سيأتي برقم (٦٦٢٦).\n(^٧) سيأتي برقم (٤١٧١)\n(^٨) مسلم (١٥٩٤).","vol":"8","page":319},{"text":"الوكالة (^١). وكما أخرجه أبو نعيم في \"مستخرجه\". قَالَ: رواه عن إسحاق، عن يحيى، فلم يبين.\nوذكر المزي في ترجمة إسحاق بن منصور علامة مسلم، وأنه روى عن يحيى بن صالح الوحاظي، فلم يعلم للبخاري، فلم يذكر في ترجمة إسحاق بن إبراهيم الحنظلي أنه روى عن يحيى بن صالح (^٢).\nوذكر في ترجمة يحيى بن صالح أن إسحاق بن منصور الكوسج روى له مسلم، وأن إسحاق غير منسوب، روى له البخاري (^٣).\nقَالَ: ويقال: إنه الكوسج، ومعاوية بن سلام بن أبي سلام الحبشي مشدد اللام فيهما. وقد نص عليه الجياني، وهو ثقة، مات سنة أربع وستين ومائة.\nوالحبشي نسبة إلى بلاد الحبش كما نقله الجياني عن عبد الغني.\nوقال ابن معين: الحبش حي من حمير. وقال بعضهم: الحُبشي -بضم الحاء وإسكان الباء- وكذا قيده الأصيلي وغيره في \"الجامع\"، يقال: حَبش وحُبش، وعَرب وعُرب، وعَجم وعُجم.\nوهذا أيضًا ذكره صاحب \"المطالع\"، وذكر أن كذا ضبطه الأصيلي\nمرة وأبو ذر، وكذا قَالَ ابن التين: ضبط في بعض الكتب بالفتح، وفي بعضها بالضم، وهو ما رويناه في رواية الشيخ أبي الحسن. قَالَ: قيل:\n_________\n(^١) هو ما سيأتي برقم (٢٣١٢).\nوانظر: \"تقييد المهمل\" للجياني ٣/ ٩٦٨ - ٩٦٩.\nوقد نص الجياني على ذلك في \"تقييد المهمل\" ١/ ٢٣١ - ٢٣٢.\nوانظر أيضًا: \"التقييد\" ٢/ ٢٩٢.\n(^٢) \"تهذيب الكمال\" ٢/ ٤٧٤ ترجمة (٣٨٣).\n(^٣) \"تهذيب الكمال\" ٣١/ ٣٧٥ ترجمة (٦٨٤٦).","vol":"8","page":320},{"text":"والمعنى: أنه الأسود واسمه ممطور (^١).\nأما فقه الباب: فالكسوف لا يُؤذن لها ولا يُقام؛ لأنه شعار الفرائض.\nنعم يقال لها: الصلاة جامعة، والإجماع قائم على ذلك.\nو(الصلاة) منصوب على الإغراء، و(جامعة) على الحال، أي: أحضروا الصلاة في حال كونها جامعة.\nقَالَ ابن بطال: وينادى لها بذلك عند باب المسجد، وكذا في سائر الصلوات المسنونات -أي: كالعيد والاستسقاء ينادى لها بذلك عند باب المسجد- ثم قَالَ: ولا خلاف في ذلك بين العلماء (^٢).\n_________\n(^١) انظر ترجمته في: \"الجرح والتعديل\" ٨/ ٣٨٣ (١٧٥٢)، \"ثقات ابن حبان\" ٧/ ٤٦٩، \"تهذيب الكمال\" ٢٨/ ١٨٤ (٦٠٥٧)، \"سير أعلام النبلاء\" ٧/ ٣٩٧.\n(^٢) \"شرح ابن بطال\" ٣/ ٣٤.","vol":"8","page":321},{"text":"<span data-type='title' id=toc-891>٤ - باب خُطْبَةِ الإِمَامِ فِي الكُسُوفِ</span>\nوَقَالَتْ عَائِشَةُ وَأَسْمَاءُ خَطَبَ النَّبِيُّ - ﷺ -.\n\n١٠٤٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ ح وَحَدَّثَنِي أَحْمَدُ بْنُ صَالِحٍ قَالَ: حَدَّثَنَا عَنْبَسَةُ قَالَ: حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُرْوَةُ عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّ - ﷺ -- قَالَتْ خَسَفَتِ الشَّمْسُ فِي حَيَاةِ النَّبِيِّ - ﷺ -، فَخَرَجَ إِلَى المَسْجِدِ، فَصَفَّ النَّاسُ وَرَاءَهُ، فَكَبَّرَ فَاقْتَرَأَ رَسُولُ اللهِ - ﷺ - قِرَاءَةً طَوِيلَةً، ثُمَّ كَبَّرَ فَرَكَعَ رُكُوعًا طَوِيلًا، ثُمَّ قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". فَقَامَ وَلَمْ يَسْجُدْ، وَقَرَأَ قِرَاءَةً طَوِيلَةً، هِيَ أَدْنَى مِنَ القِرَاءَةِ الأُولَى، ثُمَّ كَبَّرَ وَرَكَعَ رُكُوعًا طَوِيلًا، وَهْوَ أَدْنَى مِنَ الرُّكُوعِ الأَوَّلِ، ثُمَّ قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ\". ثُمَّ سَجَدَ، ثُمَّ قَالَ فِي الرَّكْعَةِ الآخِرَةِ مِثْلَ ذَلِكَ، فَاسْتَكْمَلَ أَرْبَعَ رَكَعَاتٍ فِي أَرْبَعِ سَجَدَاتٍ، وَانْجَلَتِ الشَّمْسُ قَبْلَ أَنْ يَنْصَرِفَ، ثُمَّ قَامَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: \"هُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمُوهُمَا فَافْزَعُوا إِلَى الصَّلَاةِ\". وَكَانَ يُحَدِّثُ كَثِيرُ بْنُ عَبَّاسٍ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ ﵄ كَانَ يُحَدِّثُ يَوْمَ خَسَفَتِ الشَّمْسُ بِمِثْلِ حَدِيثِ عُرْوَةَ عَنْ عَائِشَةَ. فَقُلْتُ لِعُرْوَةَ: إِنَّ أَخَاكَ يَوْمَ خَسَفَتْ بِالمَدِينَةِ لَمْ يَزِدْ عَلَى رَكْعَتَيْنِ مِثْلَ الصُّبْحِ. قَالَ: أَجَلْ، لأَنَّهُ أَخْطَأَ السُّنَّةَ. [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ٢/ ٥٣٣]\nثم ذكر فيه حديث عروة عن عائشة قَالَتْ خَسَفَتِ الشَّمْسُ فِي حَيَاةِ النَّبِيَّ - ﷺ -، فَخَرَجَ إِلَى المَسْجِدِ .. الحديث.\nوفيه: وَانْجَلَتِ الشَّمْسُ قَبْلَ أَنْ يَنْصَرِفَ، ثُمَّ قَامَ فَأثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: \"هُمَا آيتان مِنْ آيات اللهِ .. \" إلى آخره. وَكَانَ يُحَدِّثُ كَثيرُ بْنُ عَبَّاسٍ، أَنَ عَبْدَ اللهِ بْنَ عَبَّاسٍ كَانَ يُحَدِّثُ يَوْمَ خَسَفَتِ الشَّمْسُ بِمِثْلِ حَدِيثِ عُرْوَةَ، عَنْ عَائِشَةَ. فَقُلْتُ لِعُرْوَةَ: إِنَّ أَخَاكَ يَوْمَ خَسَفَتْ الشَّمْسُ بِالمَدِينَةِ لَمْ يَزِدْ عَلَى رَكْعَتَيْنِ مِثْلَ الصُّبحِ. فَقَالَ: أَجَلْ؛ إِنَّهُ أَخْطَأَ السُّنَةَ.","vol":"8","page":322},{"text":"الشرح:\nأما حديث عائشة وأسماء فيأتيان في باب صلاة النساء مع الرجال في الكسوف (^١). وأما حديث عروة عنها فقد أخرجه مسلم والأربعة (^٢).\nوقوله: (وكان يحدث كثير بن عباس ..) إلى آخره. أخرجه مسلم أيضًا (^٣)، فإنه لما أخرجه من حديث الزهري، عن عروة، عنها أن النبي - ﷺ - جهر في صلاة الكسوف بقراءته فصلى أربع ركعات في ركعتين وأربع سجدات. قَالَ عَقِبَهُ: قَالَ الزهري: وأخبرني كثير بن عباس، عن ابن عباس، عن النبي - ﷺ - أنه صلى أربع ركعات في ركعتين وأربع سجدات. ثم أسند إلى الزهري قَالَ: كان كثير بن عباس .. إلى قوله: بمثل حديث عروة عن عائشة.\nوأخرجه أبو داود بمثله، وكذا النسائي (^٤).\nولما أورد البخاري حديث عائشة قَالَ في آخره: قَالَ ابن شهاب: ثنا كثير، عن ابن عباس، عن رسول الله مثل ذلك، ثم ساق بإسناده إلى عنبسة ثنا يونس بهذا.\nوزاد: فقلت لعروة .. إلى آخره. وأخرج أبو نعيم في \"مستخرجه\" حديث عائشة من طرق، ثم قَالَ في آخره: زاد عنبسة: وكان يحدث كثير بن عباس .. إلى آخره.\n_________\n(^١) سيأتي برقم (١٠٥٣) كتاب: الكسوف.\n(^٢) مسلم (٩٠١)، وأبو داود (١١٩٠)، والترمذي (٥٦١)، والنسائي ٣/ ١٢٧، وابن ماجه (١٢٦٣).\n(^٣) \"صحيح مسلم\" (٩٠١) كتاب: الكسوف، باب: صلاة الكسوف.\n(^٤) \"سنن أبي داود\" (١١٨٠) كتاب: الاستسقاء، باب: من قال: أربع ركعات.\nو\"سنن النسائي\" ٣/ ١٣٠ - ١٣١ كتاب: الاستسقاء، باب: كيف صلاة الكسوف.","vol":"8","page":323},{"text":"وأورد المزي الحديث من طريق ابن شهاب، عن عروة، عن عائشة أن النبي - ﷺ - جهر في صلاة الكسوف بقراءته. قَالَ الزهري: وأخبرني كثير فذكره إلى قوله: وأربع سجدات. ثم عزاه إلى البخاري ومسلم عن محمد بن مهران قَالَ: إلا أن البخاري لم يذكر حديث كثير بن العباس (^١).\nوذكر في ترجمة كثير علامة البخاري ومسلم، وذكر أنه روى عنه الزهري. وذكر عن مصعب أنه كان فقيهًا فاضلًا لا عقب له، وأمه أم ولد، وذكره يعقوب بن شيبة في الطبقة الأولى من أهل المدينة ممن وُلد في عهده - ﷺ -. وكان يقال له: أعبد الناس، ثقة، مات بالمدينة أيام عبد الملك بن مروان، ثم ساق حديثه عن ابن عباس، وقال: أخرجوه من طرق عن الزهري، واضطرب فيه خلف والحميدي، وقال: ليس لكثير عن أخيه في الصحيح غيره (^٢). وذكر الدارقطني واللالكائي كثير بن عباس في أفراد مسلم. وأغرب السفاقسي فقال: ضبط في بعض الكتب عياش بالشين المعجمة، وبعضها بالسين غير معجمة، وهو الذي رويناه. وولد عباس عشرة، أشهرهم عبد الله.\nوقوله: (فخرج إلى المسجد) فيه فعلها في المسجد دون الصحراء، ولعله خوف الفوت والانجلاء. قَالَ القدوري: كان أبو حنيفة يرى صلاة الكسوف في المسجد، والأفضل في الجامع.\nوفي شرح الطحاوي: صلاة الكسوف في المسجد الجامع أو في مصلى العيد (^٣)، وعند مالك: تصلى فيه دون الصحراء. وقال ابن\n_________\n(^١) \"تهذيب الكمال\" ١٧/ ٤٦٢ (٣٩٨١).\n(^٢) انظر: \"تهذيب الكمال\" ٢٤/ ١٣١ - ١٣٣ (٤٩٤٧).\n(^٣) انظر: \"بدائع الصنائع\" ١/ ٢٨١، \"البناية\" ٣/ ١٥٩.","vol":"8","page":324},{"text":"حبيب: هو مخير (^١)، وحكي عن أصبغ (^٢). وصوب بعض أهل العلم المسجد في المصر الكبير للمشقة وخوف الفوت دون الصغير.\nوقوله: (ثم قام فأثنى على الله ..) إلى آخره، هو صريح في الخطبة، وقد سلف الخلاف فيه في باب الصدقة في الكسوف واضحًا، وخص كسوفهما بأنهما اثنان وإن كان رؤية الأهلة وحدوث الحر والبرد من الآيات أيضًا؛ لإخباره لهم عن ربه أن القيامة تقوم وهما منكسفان وذاهبا النور، فلهذا أمرهم بالصلاة ونحوها؛ خشية أن يكون الكسوف لقيام الساعة؛ ليعتدوا له، وهذا كان قبل أن يعلمه الله بأشراطها، كما نبه عليه المهلب (^٣).\nوقوله: (فصف الناس وراءه). فيه تقديم الإمام على المأموم، واحتج لأبي حنيفة، ومن يرى برأيه بقوله: \"افزعوا إلى الصلاة\"؟ لأنها إشارة إلى الصلاة المعهودة في الشرع (^٤).\nويجاب عنه: بأنه قام الدليل على ما سلف من الكيفية، بل الحديث حجة لنا؛ لأنه قال هذا القول بعد فراغه من الصلاة الموصوفة، فدل أنه أشار بذلك إليها؛ لأنه أقرب معهود.\nوصلاة ابن الزبير ركعتين في الخسوف لعله تأول حديث أبي بكرة (^٥).\nوفيه: التكبير في الخفض والرفع، ولم ينص على ذلك في الرفع منه ولا في سجوده، ولا في رفعه منه. وقال: سمع الله لمن حمده ربنا ولك الحمد في الثانية، وقال في الأولى: سمع الله لمن حمده.\n_________\n(^١) انظر: \"تنوير المقالة\" ٢/ ٥١٩، ٥٢٢.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٥١٠.\n(^٣) \"شرح ابن بطال\" ٣/ ٣٥.\n(^٤) انظر: \"شرح معاني الآثار\" ١/ ٣٣٢.\n(^٥) سلف برقم (١٠٤٠)، ويأتي.","vol":"8","page":325},{"text":"<span data-type='title' id=toc-892>٥ - باب هَلْ يَقُولُ: كَسَفَتِ الشَّمْسُ أَوْ خَسَفَتْ؟\nوَقَالَ اللهُ تَعَالَى ﴿وَخَسَفَ الْقَمَرُ (٨)﴾</span> [القيامة: ٨].\n١٠٤٧ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ -زَوْجَ النَّبِيِّ - ﷺ -- أَخْبَرَتْهُ. أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى يَوْمَ خَسَفَتِ الشَّمْسُ، فَقَامَ فَكَبَّرَ، فَقَرَأَ قِرَاءَةً طَوِيلَةً، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، ثُمَّ رَفَعَ رَأْسَهُ، فَقَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". وَقَامَ كَمَا هُوَ، ثُمَّ قَرَأَ قِرَاءَةً طَوِيلَةً، وَهْيَ أَدْنَى مِنَ القِرَاءَةِ الأُولَى، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، وَهْىَ أَدْنَى مِنَ الرَّكْعَةِ الأُولَى، ثُمَّ سَجَدَ سُجُودًا طَوِيلًا، ثُمَّ فَعَلَ فِي الرَّكْعَةِ الآخِرَةِ مِثْلَ ذَلِكَ، ثُمَّ سَلَّمَ وَقَدْ تَجَلَّتِ الشَّمْسُ، فَخَطَبَ النَّاسَ، فَقَالَ فِي كُسُوفِ الشَّمْسِ وَالقَمَرِ: \"إِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمُوهُمَا فَافْزَعُوا إِلَى الصَّلَاةِ\". [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ٢/ ٥٣٥]\nذكر فيه حديث عائشة أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى يَوْمَ خَسَفَتِ الشَّمْسُ .. الحديث. وقد سلف (^١)، وفيه: \"لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ\" وأراد بهذا الباب رد قول من زعم أن الكسوف للشمس والخسوف للقمر للآية المذكورة، روي ذلك عن عروة بن الزبير (^٢).\nوفي الآثار الثابتة أنهما مقولان فيهما، رواه ابن عباس (^٣)\n_________\n(^١) برقم (١٠٤٤).\n(^٢) رواه مسلم برقم (٩٠٥/ ١٣) كتاب: الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف.\n(^٣) سيأتي برقم (١٠٥٢) كتاب: الكسوف، باب: صلاة الكسوف جماعة. بلفظ: \"لايخسفان لموت أحد ولا لحياته\".\nورواه مسلم برقم (٩٠٧) بلفظ: \"لا ينكسفان\"","vol":"8","page":326},{"text":"وابن عمر (^١) وأبو بكرة (^٢) وعائشة مثل ذلك في حديثهم عنه، وروي: \"لا ينكسفان\" من طريق المغيرة (^٣). وأبي مسعود الأنصاري (^٤)، ورواية عن أبي بكرة (^٥)، فلا معنى لإنكار شيء من ذلك.\nوقوله: (\"لا يخسفان\") بفتح الياء ويجوز ضمه؛ بناء لما لم يسمَّ فاعله.\nوقوله: (ثم سجد سجودًا طويلًا)، فيه تطويل السجود، وسيأتي ما فيه، وهو رأي ابن القاسم خلافًا لمالك (^٦).\n_________\n(^١) سبق برقم (١٠٤٢) كتاب: الكسوف، باب: الصلاة في كسوف الشمس. بلفظ: \"لا يخسفان\".\n(^٢) سبق برقم (١٠٤٠) أول الكسوف وفيه: \"لا ينكسفان\" ويأتي برقم (١٠٦٣) باب: الصلاة في كسوف القمر. وفيه: \"لا يخسفان\".\n(^٣) سبق برقم (١٠٤٣) باب: الصلاة في كسوف الشمس.\n(^٤) سبق برقم (١٠٤١) باب: الصلاة في كسوف الشمس.\n(^٥) سبق برقم (١٠٤٠) باب: الصلاة في كسوف الشمس.\n(^٦) انظر: \"التفريع\" ١/ ٢٣٦.","vol":"8","page":327},{"text":"<span data-type='title' id=toc-893>٦ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"يُخَوِّفُ اللهُ عِبَادَهُ بِالكُسُوفِ</span>\"\nقَالَهُ أَبُو مُوسَى عَنِ النَّبِيِّ - ﷺ -.\n\n١٠٤٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يُونُسَ، عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ قَالَ قَالَ: رَسُولُ اللهِ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ، وَلَكِنَّ اللهَ تَعَالَى يُخَوِّفُ بِهَا عِبَادَهُ\". وَقَالَ أَبُو عَبْدِ اللهِ: لَمْ يَذْكُرْ عَبْدُ الوَارِثِ، وَشُعْبَةُ، وَخَالِدُ بْنُ عَبْدِ اللهِ، وَحَمَّادُ بْنُ سَلَمَةَ، عَنْ يُونُسَ: \"يُخَوِّفُ بِهَا عِبَادَهُ\". وَتَابَعَهُ مُوسَى، عَنْ مُبَارَكٍ، عَنِ الحَسَنِ قَالَ: أَخْبَرَنِي أَبُو بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ -. \"إِنَّ اللهَ تَعَالَى يُخَوِّفُ بِهِمَا عِبَادَهُ\". وَتَابَعَهُ أَشْعَثُ، عَنِ الحَسَنِ. [انظر: ١٠٤٠ - فتح: ٢/ ٥٣٥]\nحدثنا قُتَيْبَةُ بْنُ سَعِيدٍ، ثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يُونُسَ، عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ\" إلى أن قال: \"ولكن اللهَ يُخَوِّفُ بِهَا عِبَادَهُ\". وَتَابَعَهُ مُوسَى، عَنْ مُبَارَكٍ، عَنِ الحَسَنِ، أَخْبَرَنِي أَبُو بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"إِنَّ اللهَ تَعَالَى يُخَوِّفُ بِهِمَا عِبَادَهُ\". ولَمْ يَذْكُرْ عَبْدُ الوَارِثِ وَشُعْبَةُ وَخَالِدُ بْنُ عَبْدِ اللهِ وَحَمَّادُ بْنُ سَلَمَةَ، عَنْ يُونُسَ: \"يُخَوِّفُ بهَما عِبَادَهُ\". تَابَعَهُ أَشْعَثُ، عَن الحَسَنِ.\nالشرح:\nحديث أبي موسى يأتي قريبًا في باب الذكر في الكسوف (^١).\nوفائدة المتابعة تنصيص الحسن بصريح الإخبار عن أبي بكرة.\nو(مبارك) هو ابن فضالة تابع يونس، وهذِه المتابعة أسندها الطبراني لكن من حديث أبي الوليد الطيالسي عنه به، ومبارك هذا بصري،\n_________\n(^١) سبق برقم (١٠٤٣) باب: الصلاة في كسوف الشمس.","vol":"8","page":328},{"text":"مولى عمر، مات سنة أربع أو خمس أو ست وستين ومائة، استشهد به البخاري (^١).\nو(موسى) هو ابن داود بن عبد الله الضبي، كوفي، قاضي الثغور، مات سنة ست أو سبع وعشرين ومائتين روى له مسلم أيضًا (^٢)، كذا نقلته من خط الدمياطي، وذكر المزي أنه موسى بن إسماعيل التبوذكي وهو أيضًا يروي عن مبارك بن فضالة، فذكر أن البخاري علق عن التبوذكي، عن مبارك. ولم يذكر الضبي في البخاري لا رواية ولا تعليقًا.\nوأما طريق عبد الوارث فأخرجها البخاري في باب: الصلاة في كسوف القمر عن أبي معمر عنه (^٣)، وليس في طريقه: \"يخوف الله بهما عباده\".\n_________\n(^١) هو مبارك بن فضالة بن أبي أمية القرشي العدوي، أبو فضالة البصري.\nقال يحيى بن معين: ليس به بأس. وقال العجلي: لا بأس به. وقال أبو زرعة: يدلس كثيرًا، فإذا قال: حدثنا. فهو ثقة. وقال ابن حجر: صدوق يدلس ويسوِّي.\nانظر: \"معرفة الثقات\" ٢/ ٢٦٣ (١٦٨١)، \"الجرح والتعديل\" ٨/ ٣٣٨ (١٥٥٧)، \"تهذيب الكمال\" ٢٧/ ١٨٠ (٥٧٦٦)، \"التقريب\" (٦٤٦٤) وفي هامش الأصل: اقتصر في \"الكاشف\" على الأول (…) توفي سنة ١٦٤ هـ.\n(^٢) هو موسى بن داود الضبيُّ أبو عبد الله الطرسوسي الخلْقانيُّ، كوفي الأصل سكن بغداد ثم وَلِيَ القضاء بطرسوس ومات بها.\nقال عنه محمد بن عبد الله بن نمير: ثقة. وقال العجلي: كوفي ثقة. وقال أبو حاتم: شيخ، في حديثه اضطراب. وذكره ابن حبان في كتاب \"الثقات\". قال عنه شمس الدين الذهبي: ثقة زاهد مصنف. قال ابن حجر: صدوق فقيه زاهد له أوهام.\nانظر: \"معرفة الثقات\" ٢/ ٣٠٤ (١٨١٦)، \"الجرح والتعديل\" ٨/ ١٤١ (٦٣٦)، \"الكاشف\" ٢/ ٣٠٣ (٥٦٩٢)، \"التقريب\" (٦٩٥٩).\n(^٣) سيأتي برقم (١٠٦٣).","vol":"8","page":329},{"text":"لكن أخرجه النسائي بها من طريقه (^١)، وكذا البيهقي وقال: رواه البخاري عن أبي معمر، عن عبد الوارث؛ إلا أن أبا معمر لم يذكر قوله: \"يخوف الله بهما عباده\" (^٢).\nوقد ذكره جماعة، فأورده الإسماعيلي من حديث إسماعيل بن علية، عن يونس، عن الحسن به.\nوقوله: (وشعبة). أي أنه لم يذكر ذلك كما أخرجه البخاري في كسوف القمر (^٣).\nوقوله: (وخالد بن عبد الله). يعني: الطحان، لم يذكر ذلك كما سلف أول الكسوف (^٤).\nوقوله: (وحماد بن سلمة) يعني: لم يذكرها أيضًا، وقد أخرجها الطبراني من حديث حجاج بن منهال عن حماد به، وأخرجه البيهقي من طريق أبي زكريا السَّيْلَحيني عن حماد بن سلمة به، وقال: هكذا رواه جماعة عن بشر بن موسى يعني: أبي زكريا بهذا اللفظ قال: واستشهد البخاري برواية حماد بن سلمة عن يونس (^٥).\nوقوله: (وتابعه أشعث عن الحسن) يعني: تابع موسى عن مبارك عن الحسن عن أبي بكرة، وفيه: \"يخوف بهما عباده\"، وهذِه الرواية أخرجها النسائي من حديث خالد بن الحارث ثنا أشعث عن الحسن بدون:\n_________\n(^١) \"سنن النسائي\" ٣/ ١٤٦ كتاب: صلاة الكسوف.\n(^٢) \"سنن البيهقي الكبرى\" ٣/ ٣٣٢ كتاب: صلاة الخسوف، باب: من صلى في الخسوف ركعتين.\n(^٣) انظر ما سيأتي برقمي (١٠٦٢ - ١٠٦٣).\n(^٤) راجع حديث (١٠٤٠).\n(^٥) \"السنن الكبرى\" ٣/ ٣٣٧ صلاة الخسوف، باب: الصلاة في خسوف القمر.","vol":"8","page":330},{"text":"\"يخوف بهما عباده\" (^١) وهذا مذكور في بعض النسخ عقب قوله: تابعه موسى عن مبارك عن الحسن.\nوالصواب ذكره آخرًا كما ذكرناه؛ لأن النسائي لم يذكر فيها: \"يخوف بهما عباده\".\nوكأن أشعث تابع من روى عن يونس بعد هذِه الرواية.\nوكذا رواه الطبراني من طريق الأشعث بدونها، وكذا البيهقي من طريق أشعث أيضًا، وأشعث هذا هو ابن عبد الملك الحُمْرَانِيُّ، أبو هانئ، بصري، مات سنة ثنتين وأربعين ومائة، روى له الأربعة (^٢).\nقال المهلب: مصداق هذا الحديث في قول الله تعالى: ﴿وَمَا نُرْسِلُ بِالآيَاتِ إِلَّا تَخْوِيفًا﴾ يدل ذلك أن الآيات تحذير للعباد، فينبغي عند نزولها مبادرة الصلاة والخشوع والإخلاص له، واستشعار التوبة والإقلاع عن المعاصي، ألا ترى أنه - ﵇ - عرض في مقامه الجنة والنار؛ ليشوق بالجنة أهل الطاعة، وليتوعد بالنار أهل المعاصي، وأخبرهم الشارع أن الكسوف ليس كما زعم الجهال أنه من موت إبراهيم ابنه، وأنه تخويف وتحذير (^٣).\n_________\n(^١) \"سنن النسائي\" ٣/ ١٤١. وضعفه الألباني في \"ضعيف النسائي\".\n(^٢) قال فيه يحيى بن سعيد: ثقة مأمون، وقال مرة: لم أدرك أحدًا من أصحابنا هو أثبت عندي من أشعث بن عبد الملك.\nوقال البخاري: كان يحيى بن سعيد وبشير بن المفضل يُثَبِّتون الأشعث الحمراني.\nوقال ابن معين: ثقة. وهذا قال النسائي. وقال أبو زرعة: صالح. وقال أبو حاتم: لا بأس به.\nانظر: \"التاريخ الكبير\" ١/ ٤٣١ (١٣٨٨)، و\"الجرح والتعديل\" ١/ ٢٧٥ (٩٩٠)، و\"تهذيب الكمال\" ٣/ ٢٧٧ (٥٣١).\n(^٣) كما في \"شرح ابن بطال\" ٣/ ٣٥.","vol":"8","page":331},{"text":"وكذا قال الخطابي (^١).\nفيه: دليل على أن الصلاة تستحب عند كل آية.\nوقوله: (\"لا ينكسفان\") كذا قال هنا، وقالءفي حديث آخر:\n\"لا يخسفان \" فسمى الاسمين مرة بلفظ الكسوف قومرة بلفظ الخسوف.\n_________\n(^١) انظر: \"أعلام الحديث\" ١/ ٦١٠ - ٦١١.","vol":"8","page":332},{"text":"<span data-type='title' id=toc-894>٧ - باب التَّعَوُّذِ مِنْ عَذَابِ القَبْرِ فِي الكُسُوفِ</span>\n١٠٤٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - أَنَّ يَهُودِيَّةً جَاءَتْ تَسْأَلُهَا فَقَالَتْ لَهَا: أَعَاذَكِ اللهُ مِنْ عَذَابِ القَبْرِ. فَسَأَلَتْ عَائِشَةُ ﵂ رَسُولَ اللهِ - ﷺ -: أَيُعَذَّبُ النَّاسُ فِي قُبُورِهِمْ فَقَالَ رَسُولُ اللهِ - ﷺ -: عَائِذًا بِاللهِ مِنْ ذَلِكَ. [١٠٥٥، ١٣٧٢، ٦٣٦٦ - مسلم: ٩٠٣ - فتح: ٢/ ٥٣٨]\n\n١٠٥٠ - ثُمَّ رَكِبَ رَسُولُ اللهِ - ﷺ - ذَاتَ غَدَاةٍ مَرْكَبًا، فَخَسَفَتِ الشَّمْسُ، فَرَجَعَ ضُحًى، فَمَرَّ رَسُولُ اللهِ - ﷺ - بَيْنَ ظَهْرَانَيِ الحُجَرِ، ثُمَّ قَامَ يُصَلِّي، وَقَامَ النَّاسُ وَرَاءَهُ، فَقَامَ قِيَامًا طَوِيلًا، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، ثُمَّ رَفَعَ فَقَامَ قِيَامًا طَوِيلًا، وَهْوَ دُونَ القِيَامِ الأَوَّلِ ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ رَفَعَ فَسَجَدَ، ثُمَّ قَامَ فَقَامَ قِيَامًا طَوِيلًا، وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ قَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ رَفَعَ فَسَجَدَ وَانْصَرَفَ، فَقَالَ مَا شَاءَ اللهُ أَنْ يَقُولَ، ثُمَّ أَمَرَهُمْ أَنْ يَتَعَوَّذُوا مِنْ عَذَابِ القَبْرِ. [١٠٤٤ - مسلم: ٩٠١، ٩٠٣ - فتح: ٢/ ٥٣٨]\nذكر فيه حديث عَائِشَةَ زَوْجِ النَّبِيَّ - ﷺ - أَنَّ يَهُودِيَّةً جاءَتْ تَسْأَلُهَا؛ فَقَالَتْ لَهَا: أَعَاذَكِ اللهُ مِنْ عَذَابِ القَبْرِ .. الحديث.\nويأتي إن شاء الله في باب: صلاة الكسوف في المسجد (^١)، وأخرجه مختصرًا في باب: الركعة الأولى في الكسوف أطول (^٢)، وأخرجه مسلم أيضًا (^٣).\n_________\n(^١) سيأتي برقم (١٠٥٥).\n(^٢) سيأتي برقم (١٠٦٤).\n(^٣) \"صحيح مسلم\" (٩٠٣) الكسوف، باب: ذكر عذاب القبر في صلاة الخسوف.","vol":"8","page":333},{"text":"وهذِه اليهودية لعلها سمعت ذلك في التوراة، أو في كتاب من كتبهم.\nوسؤال عائشة رسول الله - ﷺ -؛ لأن عائشة كانت تعلم أن العذاب والثواب إنما يكونان بعد البعث، ولم تكن قبل ذلك علمت بعذاب القبر، فقال لها - ﵇ -: \"عائذًا بالله من ذلك\": إني أعوذ عياذًا به منه، وقد ترد مصادر على وزن فاعل: عافاه الله عافية، ويحتمل أن يريد التعوذ بالله من أن يعذب الناس في قبورهم إن لم يكن أخبر بذلك، ويحتمل أنه تعوذ بالله من عذاب القبر، وإن كان الناس يعذبون في قبورهم.\nوقوله: \"ذات غداة\" أي: في غداة. فجعل (ذات) بمعنى (في). كذا قاله الداودي، وتعقبه ابن التين فقال: ليس بصحيح، بل تقديره: في ذات غداة.\nوقوله: (فرجع ضحى، فمر بين ظهراني الحجر، ثم قام يصلي) كذا هو هنا (يصلي) بالياء. وفي باب: صلاة الكسوف في المسجد: (ثم قام فصلى). بالفاء. والمراد بالحجر: حجر النبي - ﷺ - من بيتها إلى المسجد.\nوقولها: (فرجع ضحى) اختلف العلماء في وقت صلاة الكسوف فأوله: وقت جواز النافلة بعد طلوع الشمس؛ لا خلاف في ذلك كما قال ابن التين.\nوأما آخره: فقال مالك: إنها إنما تصلى ضحوة النهار (^١) ولا تصلى بعد الزوال، يجعلها كالعيدين، وهي رواية ابن القاسم. وروى عنه ابن وهب: تصلى في وقت صلاة النافلة وإن زالت الشمس. وعنه: لا تصلى بعد العصر، ولكن يجتمع الناس فيدعون ويتصدقون ويرغبون.\n_________\n(^١) انظر: \"المنتقى\" ١/ ٣٢٩، و\"التاج والإكليل\" ٢/ ٥٩٠.","vol":"8","page":334},{"text":"وقال ابن حبيب عند ذكر رواية ابن وهب: وهكذا أخبرني ابن الماجشون ومطرف وأصبغ وابن عبد الحكم، وأنكروا رواية ابن القاسم (^١)، وبهذا قال الكوفيون: لا تصلى في الأوقات المنهي عن الصلاة فيها (^٢)؛ لورود النهي بذلك، وتصلى في سائر الأوقات.\nوهو قول ابن أبي مليكة وعطاء وجماعة.\nوقال الشافعي: تصلى في كل وقت نصف النهار وبعد العصر والصبح (^٣)، وهو قول أبي ثور وابن الجلاب المالكي (^٤) وقال: النهي عن النافلة المبتدأة لا عن المكتوبات والمسنونات، وعند أهل المقالة الأولى: النهي عن الصلاة المسنونة كنهيه عن الصلاة المبتدأة. وعن الحنفي: لو طلعت الشمس مكسوفة لم يصل حَتَّى يدخل وقت النافلة. واختاره ابن المنذر.\nوفي \"المبسوط\": ولا تصلى الكسوف في الأوقات الثلاثة (^٥). قَالَ الليث بن سعد: حججت سنة ثلاث عشرة ومائة، وعلى الموسم سليمان بن هشام، وبمكة عطاء بن أبي رباح، وابن شهاب، وابن أبي مليكة، وعكرمة بن خالد، وعمرو بن شعيب، وأيوب بن موسى، فكسفت الشمس بعد العصر، فقاموا قيامًا يدعون الله في المسجد. فقلت لأيوب: ما لهم لا يصلون وقد صلى رسول الله - ﷺ - في الكسوف؟ فقال: النهي قد جاء عن الصلاة بعد العصر، فلذلك لا يصلون،\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥١١.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٧٩.\n(^٣) \"الأم\" ١/ ٢١٥.\n(^٤) انظر: \"الاستذكار\" ٢/ ٤١٦، \"المنتقى\" ١/ ٣٢٩ - ٣٣٠.\n(^٥) \"المبسوط\" ٢/ ٧٦.","vol":"8","page":335},{"text":"ولكن يقفون ويذكرون حَتَّى تتجلى الشمس (^١).\nوهو مذهب الحسن البصري، وإسماعيل بن علية، والثوري.\nوقال إسحاق: يصلون بعد العصر ما لم تصفر الشمس، وبعد صلاة الصبح، ولا يصلون في الأوقات الثلاثة، فلو كسفت عند الغروب لم يصل إجماعًا، كما حكاه في \"الذخيرة\" لذهاب رجاء نفعها (^٢).\nوقال ابن قدامة: وإذا كان الكسوف في غير وقت صلاة جعل مكان الصلاة تسبيحًا، هذا ظاهر المذهب؛ لأن النافلة لا تفعل في أوقات النهي، سواء كانت لها سبب أو لم يكن.\nروي ذلك عن الحسن، وعطاء، وعكرمة بن خالد، وابن أبي مليكة، وعمرو بن شعيب، وأبي بكر بن محمد بن عمرو بن حزم، ومالك، وأبي حنيفة؛ خلافًا للشافعي، وبه قَالَ أبو ثور، ونص عليه أحمد. قَالَ الأثرم: سمعت أبا عبد الله يسأل عن الكسوف في غير وقت الصلاة، كيف يصنعون؟ قَالَ: يذكرون الله ولا يصلون إلا في وقت صلاة. قيل له: وكذلك بعد الفجر؟ قَالَ: نعم، لا يصلون.\nوروى قتادة قَالَ: انكسفت الشمس بعد العصر، ونحن بمكة، فقاموا قيامًا يدعون فسألت عن ذلك عطاء، فقال: هكذا يصنعون. وعن أحمد أنهم يصلون الكسوف في أوقات النهي. قَالَ (أبو بكر عبد العزيز) (^٣): وبالأول أقول، وهو أظهر عندي (^٤).\n_________\n(^١) انظر: \"الاستذكار\" ٢/ ٤١٥.\n(^٢) \"الذخيرة\" ٢/ ٤٢٨.\n(^٣) في الأصل: أبو بكر بن عبد العزيز.\n(^٤) \"المغني\" ٣/ ٣٣٢.","vol":"8","page":336},{"text":"وفي الحديث أن عذاب القبر حق، وأهل السنة مجمعون على الإيمان به والتصديق، ولا ينكره إلا مبتدع، وأن من لا علم له بذلك لا يأثم، وأن من سمع ذلك وجب عليه أن يسأل أهل العلم ليعلم صحته. وأما صلاة الكسوف في المسجد فهو الذي عليه الفقهاء، وقد سلف ما فيه.\nوقولها: (فانصرف فقال ما شاء الله أن يقول). قصد بذلك تعظيم كلامه ومبالغته فيما قصد إلى الكلام.\nوقولها: (ثم أمرهم أن يتعوذوا من عذاب بالقبر) يحتمل أن يكون قد تقدم علمه بذلك، وظن أنه قد شمل ذلك أصحابه، فلما رأى سؤال عائشة عن ذلك، احتاج أن يذكرهم ويأمرهم بالاستعاذة، ويحتمل أنه لم يكن له قبل ذلك علم، وكان سؤال عائشة أن يعلم به، فأمر أصحابه أن يتعوذوا منه (^١).\n_________\n(^١) ورد بهامش الأصل ما نصه: آخر ٣ من ٤ من تجزئة المصنف. [وبعدها هامش آخر]: ثم بلغ في الحادي بعد التسعين، كتبه مؤلفه سامحه الله.","vol":"8","page":337},{"text":"<span data-type='title' id=toc-895>٨ - باب طُولِ السُّجُودِ فِي الكُسُوفِ</span>\n١٠٥١ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو أَنَّهُ قَالَ: لَمَّا كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - نُودِيَ: إِنَّ الصَّلَاةَ جَامِعَةٌ. فَرَكَعَ النَّبِيُّ - ﷺ - رَكْعَتَيْنِ فِي سَجْدَةٍ، ثُمَّ قَامَ فَرَكَعَ رَكْعَتَيْنِ فِي سَجْدَةٍ، ثُمَّ جَلَسَ، ثُمَّ جُلِّيَ عَنِ الشَّمْسِ. قَالَ: وَقَالَتْ عَائِشَةُ ﵂: مَا سَجَدْتُ سُجُودًا قَطُّ كَانَ أَطْوَلَ مِنْهَا. [انظر: ١٠٤٥ - مسلم: ٩١٠ - فتح: ٢/ ٥٣٨]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو أَنَّهُ قَالَ: لَمَّا كَسَفَتِ الشَّمْسُ .. الحديث. وقد سلف في باب الصلاة جامعة قريبًا (^١).\nوأخرجه مسلم أيضًا (^٢)، قد سلف وفقهه في باب الصدقة في الكسوف (^٣).\nوقوله: (ركعتين في سجدة)، أي: في ركعة، وقد يعبر بالسجدة عن الركعة.\n_________\n(^١) برقم (١٠٤٥).\n(^٢) \"صحيح مسلم\" (٩١٠) كتاب: الكسوف، باب: ذكر النداء بصلاة الكسوف.\n(^٣) راجع حديث (١٠٤٤).","vol":"8","page":338},{"text":"<span data-type='title' id=toc-896>٩ - باب صَلَاةِ الكُسُوفِ جَمَاعَةً</span>\nوَصَلَّى ابْنُ عَبَّاسٍ لَهُمْ فِي صُفَّةِ زَمْزَمَ. وَجَمَعَ عَلِيُّ بْنُ عَبْدِ اللهِ بْنِ عَبَّاسٍ. وَصَلَّى ابْنُ عُمَرَ.\n\n١٠٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ: انْخَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَصَلَّى رَسُولُ اللهِ - ﷺ -، فَقَامَ قِيَامًا طَوِيلًا نَحْوًا مِنْ قِرَاءَةِ سُورَةِ البَقَرَةِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، ثُمَّ رَفَعَ فَقَامَ قِيَامًا طَوِيلًا، وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ سَجَدَ، ثُمَّ قَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ رَفَعَ فَقَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ سَجَدَ، ثُمَّ انْصَرَفَ وَقَدْ تَجَلَّتِ الشَّمْسُ، فَقَالَ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَاذْكُرُوا اللهَ\". قَالُوا: يَا رَسُولَ اللهِ، رَأَيْنَاكَ تَنَاوَلْتَ شَيْئًا فِي مَقَامِكَ، ثُمَّ رَأَيْنَاكَ كَعْكَعْتَ. قَالَ - ﷺ -: \"إِنِّي رَأَيْتُ الجَنَّةَ، فَتَنَاوَلْتُ عُنْقُودًا، وَلَوْ أَصَبْتُهُ لأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا، وَأُرِيتُ النَّارَ، فَلَمْ أَرَ مَنْظَرًا كَاليَوْمِ قَطُّ أَفْظَعَ، وَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ\". قَالُوا: بِمَ يَا رَسُولَ اللهِ؟ قَالَ: \"بِكُفْرِهِنَّ\". قِيلَ: يَكْفُرْنَ بِاللهِ؟ قَالَ: \"يَكْفُرْنَ العَشِيرَ، وَيَكْفُرْنَ الإِحْسَانَ، لَوْ أَحْسَنْتَ إِلَى إِحْدَاهُنَّ الدَّهْرَ كُلَّهُ، ثُمَّ رَأَتْ مِنْكَ شَيْئًا قَالَتْ: مَا رَأَيْتُ مِنْكَ خَيْرًا قَطُّ\". [انظر: ٢٩ - مسلم: ٩٠٧ - فتح: ٢/ ٥٤٠]\nثم ذكر فيه حديث عطاء بن يسار عن ابن عباس قَالَ: انْخَسَفَتِ الشَّمْسُ .. الحديث\nالشرح:\nأما فعل ابن عباس فأخرجه ابن أبي شيبة، عن غندر، عن ابن","vol":"8","page":339},{"text":"جريج، عن سليمان الأحول، عن طاوس أن الشمس انكسفت على عهد ابن عباس، فصلى على صفة زمزم ركعتين، في كل ركعة أربع سجدات (^١).\nورواه الشافعي عن سفيان، عن سليمان الأحول به، وقال: ست ركعات في أربع سجدات (^٢).\nقَالَ البيهقي: روي عن عبد الله بن أبي بكر، عن صفوان بن عبد الله بن صفوان قَالَ: رأيت ابن عباس صلى على ظهر زمزم في كسوف الشمس ركعتين، في كل ركعة ركعتين (^٣). قَالَ الشافعي (^٤): إذا كان عطاء، وعمر، وصفوان، والحسن يروون عن ابن عباس خلاف ما روى سليمان الأعمش (^٥) كانت رواية ثلاثة أولى أن تُقبل. ولو ثبت عن ابن عباس أشبه أن يكون ابن عباس فرق بين خسوف الشمس والقمر وبين الزلزلة، فقد روي أنه صلى ثلاث ركعات في كل ركعة.\nوقال ابن التين: صفة زمزم موجزة قيل: كانت أبنية، فصلى فيها ابن عباس.\nوعلي بن عبد الله بن عباس تابعي ثقة (^٦) روى له مسلم والأربعة،\n_________\n(^١) \"المصنف\" ٢/ ٢١٩ (٨٣٠٧) كتاب: الصلوات، باب: صلاة الكسوف كم هي؟\n(^٢) \"مسند الشافعي\" ١/ ١٦٧ (٤٨٥).\n(^٣) \"السنن الكبرى\" ٣/ ٣٢٧ - ٣٢٨، كتاب: صلاة الكسوف، باب: من أجاز أن يصلي في الخسوف.\n(^٤) \"مسند الشافعي\" ١/ ١٦٧ كتاب: الصلاة، باب: في صلاة الكسوف.\n(^٥) كذا في الأصل، وفي \"مسند الشافعي\" ١/ ١٦٧: الأحول.\n(^٦) وثقه العجلي، وأبو زرعة، وذكره ابن حبان في \"الثقات\".\nانظر: \"الطبقات الكبرى\" ٥/ ٣١٢، \"معرفة الثقات\" ٢/ ١٥٦ (١٣٠٥)، \"الثقات\" ٥/ ١٦٠، \"تهذيب الكمال\" ٢١/ ٣٥ (٤٠٩٧)","vol":"8","page":340},{"text":"ولد ليلة قُتِلَ عليّ، وكان أجمل قرشي في الدنيا. وقال علي بن أبي حملة (^١): كان يسجد كل يوم ألف سجدة، ورأيته آدم جسيمًا بين عينيه أثر السجود، مات سنة ثماني عشرة ومائة، وقيل: سنة إحدى عشرة ومائة بالبلقاء (^٢).\nوأثر ابن عمر كأنه يريد ما أخرجه ابن أبي شيبة، عن عاصم بن عبيد الله قَالَ: رأيت ابن عمر يهرول إلى المسجد في كسوف، ومعه نعلاه يعني: لأجل الجماعة (^٣).\nوأما الحديث فأخرجه في بدء الخلق (^٤) والنكاح (^٥)، وأخرجه مسلم، وأبو داود، والنسائي أيضًا (^٦). ووقع في بعض نسخ أبي داود، عن عطاء، عن أبي هريرة، وهو وهم كما نبه عليه ابن عساكر.\nإذا تقرر ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nقوله: (انخسفت الشمس) كذا هنا، وفي مسلم: (انكسفت)، وهنا: \"لا يخسفان\"، وفي مسلم: \"ينكسفان\".\n_________\n(^١) ورد بهامش الأصل ما نصه: حملة، بفتح الحاء المهملة وميم ثم لام مفتوحتين، كذا ضبطه القرطبي.\n(^٢) ورد بهامش الأصل ما نصه: قال أبو عبيد البكري: مات بالحمينة. وكذا قال الذهبي في \"الكاشف\"، وكأن الحمينة مكان بالبلقاء.\n(^٣) \"المصنف\" ٢/ ٢٢٠ (٨٣١٥) كتاب: الصلوات، باب: صلاة الكسوف كم هي؟\n(^٤) سيأتي برقم (٣٢٠٢) باب: صفة الشمس والقمر.\n(^٥) سيأتي برقم (٥١٩٧) باب: كفران العشير.\n(^٦) \"صحيح مسلم\" (٩٠٧/ ١٧) كتاب: صلاة الكسوف، باب: ما عرض على النبي - ﷺ - من أمر الجنة والنار، \"سنن أبي داود\" (١١٨١، ١١٨٣) كتاب: الصلاة، باب: من قال: أربع ركعات، \"سنن النسائي\" ٣/ ١٢٨ - ١٢٩ كتاب: الكسوف، باب: كيف صلاة الكسوف؟","vol":"8","page":341},{"text":"وقوله: (فقام قيامًا طويلًا) سببه -والله أعلم- طول زمن الكسوف.\nوفي حديث عائشة: فأطال القراءة (^١).\nوقوله: (نحوًا من سورة البقرة) وفي مسلم: قدر سورة البقرة. وفي بعض نسخ البخاري: نحوًا من قيام سورة البقرة. وهو دال على استحباب ذلك، وأن القراءة كانت سرًّا. وفي رواية عائشة: فحزرت قراءته، فرأيت أنه قرأ سورة البقرة (^٢). والحزر والنحو يوهم عدم السماع، وكونها سرية، وقد يقال: كان ابن عباس صغيرًا ومقامه آخر الصفوف، فاحتاج إلى الحزر.\nوبالسر فيها قَالَ مالك والشافعي والكوفيون كما ستعلمه في موضعه.\nالثاني:\n(تكعكعت): معناه عند أهل اللغة: احتبست وتأخرت ورائي. يقال: كع الرجل، إذ نكص على عقبيه. وعند الفقهاء: تقهقرت، وكلُّ قريب. أصل تكعكع تكعع فأدخلت الكاف؛ لئلا يجمع بين حرفين متماثلين، كذا ذكر الخطابي (^٣). وهو في الحقيقة ثلاثة أحرف مثل دساها أصله دسسها، فأبدلت من إحدى السينات ياءً؛ لئلا تجتمع ثلاثة أحرف، وكذا كبكبوا أصله: كبَّبوا فاجتمع ثلاث باءات، أبدلت من الوسطى كافًا كذلك أبدل العين الوسطي كافًا، وهي عين الفعل ويقال: كاع يكيع، وأصله: من الجبن، يجمع الرجل عن الأمر إذا جبس وتأخر.\n_________\n(^١) سلف برقم (١٠٤٦) كتاب: الكسوف، باب: خطبة الإمام في الكسوف.\n(^٢) رواه أبو داود (١١٨٧) كتاب: الصلاة، باب: القراءة في صلاة الكسوف.\nوالبيهقي ٣/ ٣٣٥ كتاب: صلاة الخسوف، باب: من قال: يسر بالقراءة في .... وحسنه الألباني في \"صحيح أبي داود\" برقم (١٠٧٣).\n(^٣) \"أعلام الحديث\" ١/ ٤٩٠.","vol":"8","page":342},{"text":"الثالث:\nفيه أن الجنة مخلوقة إذ ذاك، وأن فيها ثمارًا موجودة، وكذا النار حقيقة ببينة التناول الذي رأوه يفعله، وإخبار الصادق حق لا شك فيه ولا مرية، فخلق الرب ﷻ له إدراكًا أدركهما به في جهة الحائط الذي أشار إليه، كما فرج له عن بيت المقدس ليلة الإسراء، فجعل يخبرهم عنه (^١).\nوقال مجاهد في قوله تعالى: ﴿وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالأَرْضِ﴾ [الأنعام: ٧٥] قَالَ: فرجت له السماوات، حَتَّى نظر إلى ما فيهن، حَتَّى انتهى بصره إلى العرش، وفرجت له الأرضون السبع فنظر إلى ما فيهن (^٢). وإنما لم يأخذ العنقود؛ لأن طعام الجنة باقٍ أبدًا لا يفنى، ولا يكون شيء من دار البقاء في دار الفناء. وقد قدَّر الرب ﷻ أن رزق الدنيا لا ينال إلا بتعب ونصب، فلا يبدل القول لديه. وأيضًا فطعام الجنة شوَّق الرب إليه عباده، ووعدهم به؛ جزاءً لأعمالهم الصالحة، والدنيا ليست دار جزاء، ولذلك لم يأخذه.\nوقوله: (\"لو أخذته لأكلتم منه ما بقيت الدنيا\") ويريد أنهم كانوا يأكلون منه، ويأكل منه من بعدهم حَتَّى تنقضي الدنيا؛ لأنه كان لا يفنى ولا ينقطع بموته. و(لو) عند العرب لامتناع الشيء بامتناع غيره كقوله: \"لو كان بعدي نبي لكان عمر\" (^٣)، ولا سبيل إلى أن يكون بعده نبي،\n_________\n(^١) سيأتي هذا الحديث برقم (٣٨٨٦، ٤٧١٠)، ورواه مسلم (١٧٠) من حديث جابر.\n(^٢) رواه الطبري في \"تفسيره\" ٥/ ٢٤٢ (١٣٤٥٢).\n(^٣) رواه الترمذي (٣٦٨٦) كتاب المناقب، باب في مناقب عمر بن الخطاب، وأحمد ١/ ١٥٤ ويعقوب بن سفيان في \"المعرفة والتاريخ\" ١/ ٤٦٢، ٢/ ٥٠٠، والطبراني ١٧/ ٢٩٨ (٨٢٢)، ١٧/ ٣١٠، والحاكم ٣/ ٨٥ وقال: هذا حديث صحيح =","vol":"8","page":343},{"text":"كما لا سبيل إلى أن يكون عمر نبيًّا. وروى ابن عبد البر بإسناده إلى عتبة بن عبد السلمي حديثًا فيه أن أعرابيًا سأل رسول الله - ﷺ - عن عظم عنقود الجنة، فقال له: \"مسيرة الغراب (^١) شهرًا لا يقع ولا يعثر\" (^٢).\nوقوله: (\"وأريت النار\") كذا هنا، في الجنة (رأيت)، وفي النار (أريت)، أما (رأيت): فإنه فعل مسمى الفاعل، وفاعله الرائي، كأن في الجنة عرضت له ولا حائل بينه وبينها، فوقع بصره عليها فرآها، وأما (أريت) فإنه فعل ما لم يسم فاعله، وقد أقيم المفعول الذي هو الرائي على الحقيقة مقام الفاعل، فكأن الجنة عُرضت عليه ثم كشف عن بصره فرآها، ورؤياه النار كان من الباب الذي يدخل منه العصاة من المسلمين.\nوقوله: (\"فلم أر كاليوم قط أفظع\") الكاف في \"كاليوم\" موضع نصب، التقدير: فلم أر منظرًا مثل منظر شيء اليوم.\nو\"أفظع\" (^٣) بالفاء والظاء المعجمة أي أهول وأشد، ووقع في موضع من \"المطالع\" بالضاد المعجمة.\nالرابع:\nقوله: (قيل: يكفرن بالله؟ قَالَ: \"يكفرن العشير\") كذا في البخاري بالواو في \"يكفرن العشير\" وأثبتها يحيى بن يحيى عن مالك، ورواية\n_________\n= الإسناد ولم يخرجاه. وصححه الألباني في \"الصحيحة\" (٣٢٧).\n(^١) في الأصل كتبت بغير نقط وكسرت العين وهي غير منقوطة، ووصفها هكذا (العِراب)؛ والمثبت عن \"التمهيد\".\n(^٢) \"التمهيد\" ٣/ ٣٢٠ - ٣٢١.\n(^٣) ورد بهامش الأصل ما نصه: أفظع بالظاء المعجمة، وقد ذكر صاحب المطالع في الفاء مع الضاد …، وقد تقدم في الفاء مع الظاء، وهو موضع اللفظ، وكأنه إنما ذكره في الفاء مع الضاد؛ لأنه تبع فيه القاضي عياض … عادته. وقال ابن التين: إنما ذكره في الظاء.","vol":"8","page":344},{"text":"القعنبي، وابن القاسم، وابن وهب، وأكثر الرواة حذفها؛ لما فيه من إثبات الكفر بالله، ولعله إخبار عن أكثرهن لا عن الكل. وأجيب عن رواية يحيى بن يحيى بأن السائل لما قَالَ: أيكفرن بالله؟ لم يجب عنه؛ لإحاطة العلم بأن منهن من يكفر كالرجال، فلم يحتج إلى ذلك؛ لأن المقصود من الحديث غيره.\nفإن قلت: إذا كان أكثر أهلها النساء، كيف يلتئم مع حديث أبي هريرة: \"إن أدنى أهل الجنة من له زوجتان من الدنيا\" (^١) ومقتضاه أن النساء ثلثا أهل الجنة؟ فالجواب أن عمل حديث أبي هريرة على ما بعد خروجهن من النار، أو خرج مخرج التغليظ والتخويف، وفي هذا نظر؛ لأنه أخبر أن الرؤية حاصلة. وأجاب بعضهم بأنه لعله مخصوص ببعض النساء دون بعض، وقد سلف طرف من شرح الحديث في الحيض.\nتنبيهات:\nأحدها: سنة صلاة الكسوف أن تصلى جماعة، وهو ما عقد له البخاري الباب، وفي المسجد للاتباع، فإن تخلف الإمام عنها فليقدموا من يصلي بهم جماعة، وبه قَالَ مالك، والشافعي، وأحمد، وأبو ثور (^٢). وقد صلى عبد الرحمن بن أبي ليلى، وسليمان التيمي، كل واحد منهما بأصحابه (^٣).\n_________\n(^١) \"المدونة\" ١/ ١٥١، \"التمهيد\" ٥/ ٢٩٦، \"الأم\" ١/ ٢١٤، \"الأوسط\" ٥/ ٣١٠، \"المغني\" ٣/ ٣٢٢، \"الإنصاف\" ٥/ ٣٨٥.\n(^٢) روي ذلك عن عبد الرحمن بن أبي ليلى، رواه ابن أبي شيبة ٢/ ٢٢١ (٨٣٢٧) كتاب: الصلوات، باب: ما يقرأ في الكسوف. وذكر ابن المنذر هذين الأثرين في \"الأوسط\" ٥/ ٣١٠.\n(^٣) لم نجده فيما بين أيدينا من مصادر.","vol":"8","page":345},{"text":"وفي \"المدونة\": يصليها أهل القرى والمسافرون بإمام، إلا أن يعجل بالمسافرين السير، فتصليها المرأة في بيتها (^١). وقَالَ أشهب: ومن لم يقدر أن يصليها مع الإمام من النساء والضعفاء، فإنهم يصلونها فرادى وبإمام (^٢)، وكره أبو حنيفة والثوري أن يجمع النساء، وقال: يصلون وحدانا ولا يجمعهن رجل (^٣).\nوقول من استحب الجماعة فيها للنساء وغيرهن أولى؛ لأن سنتها الجماعة لكل من صلاها، فكذلك النساء.\nوأغرب بعضهم فجعل الجماعة فيها شرطًا كالجمعة، حكاه إمام الحرمين عن الصيدلاني (^٤)، والذي في كتابه حكايته وجهين في أنها هل تصلى في كل مسجد أو لا تكون إلا في جماعة واحدة كالخلاف في العيد.\nثانيها: اختلف العلماء في صفة صلاة الكسوف، وقد سلف أول الباب الخلاف فيها. وقد رويت في صلاة الكسوف أحاديث مختلفة، فقال بها قوم من الفقهاء، وزعم بعضهم أن القول بها كلها جائز؛ لأنه - ﷺ - صلى الكسوف مرات كثيرة، وخير أمته في العمل بأي ذلك شاءوا، منها أنه صلى ثلاث ركعات في ركعة (^٥)، وأربعًا في ركعة (^٦)،\n_________\n(^١) \"المدونة\" ١/ ١٥١، ١٥٢.\n(^٢) \"النوادر والزيادات\" ١/ ٥١١.\n(^٣) انظر \"الأصل\" ١/ ٤٤٦، \"الأوسط\" ٥/ ٣١٠.\n(^٤) انظر: \"الشرح الكبير\" للرافعي ٢/ ٣٧٦.\n(^٥) رواه مسلم برقم (٩٠٤) كتاب: صلاة الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف، عن جابر.\n(^٦) رواه مسلم برقم (٩٠٨) كتاب: صلاة الكسوف، باب: ذكر من قال: أنه ركع ثمان ركعات في أربع سجدات، عن ابن عباس.","vol":"8","page":346},{"text":"وخمسًا في ركعة (^١)، وستًّا في ركعة، وثمانيًا في ركعة؛ لأنه كان يزيد في الركوع إذا لم ير الشمس تنجلي، فإذا انجلت سجد فيها، فمن هنا زيادة الركعات، فيقال لهم: أكثر تلك الأحاديث ضعاف، وأصح ما في أحاديث صلاة الكسوف ما ذكره البخاري، وما رواه مالك في \"الموطأ\" (^٢)، وبه قَالَ أهل المدينة عملًا قرنًا بعد قرن. واحتج الطحاوي لأصحابه بالقياس على سائر الصلوات من التطوع (^٣)، وجوابه أن هذِه خصت بأمور، كصلاة الخوف والعيد والجنازة، ولا مدخل للنظر في ذلك.\nالثالث: قوله في صفة القيام الثالث والرابع: (دون القيام الأول)، يريد الذي يليه، ووجه ذلك أن وصفه بأنه دون القيام الذي يليه أبين في موضعه؛ لأنَّا إن صرفناه إلى أول قيامه لم يعلم إن كان تقدير الثاني أكثر منه أو أقل، فكانت إضافته إلى الذي يليه أولى.\nالرابع: فيه أن يسير العمل في الصلاة لا يفسدها، وهو إجماع، فإنه - ﷺ - تناول، ثم تكعكع، والتناول مد اليد للأخذ، وفي حديث آخر \"لو اجترأت\" (^٤)، وهودال على أنه تركه لما داخله من الهيبة وإعظام ما رأى.\n_________\n(^١) رواه أبو داود برقم (١١٨٢) كتاب: الصلاة، باب: من قال: بأربع ركعات.\nوقال: وحدثت عن عمرو بن شقيق، حدثنا أبو جعفر الرازي -وهذا لفظه- وهو أتم عن الربيع بن أنس، عن أبي العالية. والحاكم ١/ ١٣٣ كتاب: الكسوف.\nوقال: رواته صادقون -وخالفه الذهبي قائلا: منكر- والبيهقي ٣/ ٣٢٩ كتاب: الصلاة، باب: من أجاز أن يصلي في الخسوف. قال الألباني في \"ضعيف أبي داود\" برقم (٢١٤): إسناده ضعيف، أبو جعفر الرازي ليِّن.\n(^٢) \"الموطأ\" ص ١٣٢ كتاب: الجمعة، باب: العمل في خسوف الشمس.\n(^٣) \"شرح معاني الآثار\" ١/ ٣٣٢.\n(^٤) سلفت برقم (٧٤٥) كتاب: الأذان.","vol":"8","page":347},{"text":"<span data-type='title' id=toc-897>١٠ - باب صَلَاةِ النِّسَاءِ مَعَ الرِّجَالِ فِي الكُسُوفِ</span>\n١٠٥٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنِ امْرَأَتِهِ فَاطِمَةَ بِنْتِ المُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ﵄ أَنَّهَا قَالَتْ: أَتَيْتُ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- حِينَ خَسَفَتِ الشَّمْسُ، فَإِذَا النَّاسُ قِيَامٌ يُصَلُّونَ، وَإِذَا هِىَ قَائِمَةٌ تُصَلِّي فَقُلْتُ: مَا لِلنَّاسِ؟ فَأَشَارَتْ بِيَدِهَا إِلَى السَّمَاءِ وَقَالَتْ: سُبْحَانَ اللهِ! فَقُلْتُ: آيَةٌ؟ فَأَشَارَتْ أَيْ نَعَمْ. قَالَتْ: فَقُمْتُ حَتَّى تَجَلاَّنِي الغَشْيُ، فَجَعَلْتُ أَصُبُّ فَوْقَ رَأْسِي المَاءَ، فَلَمَّا انْصَرَفَ رَسُولُ اللهِ - ﷺ - حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"مَا مِنْ شَيْءٍ كُنْتُ لَمْ أَرَهُ إِلاَّ قَدْ رَأَيْتُهُ فِي مَقَامِي هَذَا حَتَّى الجَنَّةَ وَالنَّارَ، وَلَقَدْ أُوحِيَ إِلَيَّ أَنَّكُمْ تُفْتَنُونَ فِي القُبُورِ مِثْلَ -أَوْ قَرِيبًا مِنْ- فِتْنَةِ الدَّجَّالِ -لَا أَدْرِي أَيَّتَهُمَا قَالَتْ أَسْمَاءُ- يُؤْتَى أَحَدُكُمْ فَيُقَالُ لَهُ مَا عِلْمُكَ بِهَذَا الرَّجُلِ فَأَمَّا المُؤْمِنُ -أَوِ المُوقِنُ. لَا أَدْرِي أى ذَلِكَ قَالَتْ أَسْمَاءُ -فَيَقُولُ: مُحَمَّدٌ رَسُولُ اللهِ - ﷺ -، جَاءَنَا بِالبَيِّنَاتِ وَالهُدَى، فَأَجَبْنَا وَآمَنَّا وَاتَّبَعْنَا. فَيُقَالُ لَهُ نَمْ صَالِحًا، فَقَدْ عَلِمْنَا إِنْ كُنْتَ لَمُوقِنًا. وَأَمَّا المُنَافِقُ -أَوِ المُرْتَابُ. لَا أَدْرِي أَيَّتَهُمَا قَالَتْ أَسْمَاءُ -فَيَقُولُ: لَا أَدْرِي، سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ\". [انظر: ٨٦ - مسلم: ٩٠٥ - فتح: ٢/ ٥٤٣]\nذكر فيه حديث فَاطِمَةَ بِنْتِ المُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ أَنَّهَا قَالَتْ: أَتَيْتُ عَائِشَةَ .. الحديث.\nوقد سلف في الطهارة في باب من لم يتوضأ إلا من الغَشْي المثقل (^١)، وفي أواخر الصلاة أيضًا (^٢).\nوأخرجه مسلم عن صفية، عن أسماء (^٣).\n_________\n(^١) سلف برقم (١٨٤) كتاب: الوضوء.\n(^٢) سيأتي برقم (١٢٣٥) كتاب: السهو، باب: الإشارة في الصلاة.\n(^٣) \"صحيح مسلم\" (٩٠٦) كتاب: صلاة الكسوف، باب: ما عرض على النبي في صلاة الكسوف من أمر الجنة والنار.","vol":"8","page":348},{"text":"ورواه ابن ماجه والنسائي من طريق ابن أبي مليكة عن أسماء (^١).\nوفيه من الفقه: حضور النساء صلاة الكسوف مع الجماعة في المساجد.\nورخص مالك والكوفيون للعجائز في ذلك، وكره للشابة (^٢).\nوقال الشافعي: لا أكره لمن لا هيئة لها بارعة من النساء ولا للصبية شهود صلاة الكسوف مع الإمام، بل أحب لهن، ويجب لذات الهيئة أن تصليها في بيتها (^٣).\nورأى إسحاق أن يخرجن شبابًا كن أو عجائزَ، ولو كن حُيَّضًا؛ ويعتزل الحُيَّضُ المسجد، ويقربن منه.\nوفيه: استماع المصلي إلى ما يخبره به من ليس في صلاة.\nوفيه: جواز إشارة المصلي بيده وبرأسه لمن يسأله مرة بعد أخرى.\nوفيه: أن صلاة الخسوف قيامها طويل؛ لقولها: (فقمت حَتَّى تجلاني الغَشْي)، فهو حجة للشافعي ومالك (^٤) وأبي حنيفة في قوله: إنها إن شاء قصرها كالنوافل (^٥).\nوقولها: (فجعلت أصب فوق رأسي الماء) فيه دليل على جواز العمل اليسير في الصلاة. وفي أن يفكر المصلي ونظره إلى قبلته جائز؛ لقوله: (\"ما من شيء كنت لم أره إلا قد رأيته في مقامي هذا،\n_________\n(^١) \"سنن النسائي\" ٣/ ١٥١ الكسوف، باب: التشهد والتسليم في صلاة الخسوف، و\"ابن ماجه\" (١٢٦٥) إقامة الصلاة والسنة، باب: ما جاء في صلاة الكسوف.\n(^٢) انظر: \"الأصل\" ١/ ٤٤٦، \"المدونة\" ١/ ١٥٢.\n(^٣) \"الأم\" ١/ ٢١٨.\n(^٤) \"الأم\" ١/ ٢١٧، \"المنتقى\" ١/ ٣٣٠.\n(^٥) انظر: \"مختصر الطحاوي\" ص ٣٩.","vol":"8","page":349},{"text":"ولقد أوحي إلى أنكم تفتنون في القبور\")، وذلك كله في الصلاة.\nوفيه: أن فتنة القبر حق، وهذا مذهب أهل السنة.\nوفيه: أن من ارتاب في تصديق الشارع، أو شك في صحة رسالته فهو كافر، ألا ترى قول المنافق أو المرتاب: لا أدري؟ فهذا لم يوقن به لما دخله الارتياب والنفاق، ومن لم يدر فقد نفى عن نفسه التصديق، ثم زاد شكه بيانًا لقوله: سمعت الناس يقولون شيئًا فقلته، فأخبر أنه إنما جرى تصديق الشارع على لسانه من أجل قول الناس ذلك لا من أجل اعتقاده صحة ما جرى على لسانه، وهذا هو حقيقة الريب، أن يقول اللسان ما لم يعتقد صحته القلب.\nوفيه: أن تمام الإيمان والعلم إنما هو المعرفة بالرب ﷻ ورسله، ومعرفة الدلالة على ذلك؛ ألا ترى أنه - ﷺ - نفي الإيمان عمن يقول إذا سئل نبيه: لا أدري، سمعت الناس يقولون شيئًا فقلته.\nوفيه: ذم التقليد، وأن المقلد لا يستحق اسم العلم التام على الحقيقة.\nفإن قلتَ: كيف قلتَ: تمام الإيمان والعلم هو المعرفة بالله ورسله، ومعرفة الدلالة على ذلك، وقد روي عن السلف أنهم كانوا يقولون: عليكم بدين العذارى، والعذارى لا علم عندهن بالدلالة على الإيمان، وإنما علمهن التقليد، وأنت قد ذممته؟\nفالجواب أنه قد جاءت هذِه الكلمة في حديث عبيد الله بن عدي بن الخيار حين كلم خاله عثمان بن عفان في أخيه الوليد بن عقبة، وقال له: قد أكثر الناس في شأن الوليد حق عليك أن تقيم الحد. فقال: يا ابن أخي أدركت رسول الله - ﷺ -؟ قلتُ: لا، ولكن قد خلص إلي من علمه كما خلص إلى العذراء في سترها، وذكر الحديث كما ستعلمه في","vol":"8","page":350},{"text":"البخاري في باب: فضائل الصحابة في باب هجرة الحبشة (^١).\nومعنى قولهم: دين العذارى هو أنه - ﷺ - بلغ عن ربه دينه حَتَّى وصل ذلك إلى العذارى في خدورهن، فعلمنه خالصًا، ثم نشب وقد ألزم الله المؤمنين أن يعلموا ذريتهم حقيقة الإيمان؛ لقوله تعالى: ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾ [التحريم: ٦] فكل مؤمن يعلم بنيه في الصغر خالص الإيمان، وما يلزمه من فرائضه، ولا يعلم اعتراض الملحدين ولا شبه الزائغين؛ لأن الجدال فيه ربما أورث شكًّا.\nفإيمان العذارى: التصديق الخالص الذي لا ريب فيه، ولا شك، بخلاف أحوال المنافق والمرتاب الذي قَالَ: لا أدري، سمعت الناس يقولون شيئًا فقلته. ولا يرد بقوله: عليكم بدين العذارى ترك معرفة الاستدلال على حقائق الإيمان والازدياد من العلم، هذا إبراهيم -خليل الرحمن- سأل ربه أن يريه كيف يحيى الموتى؛ وإنما سأله تعالى زيادة في العلم يطمئن بها نفسه، ولم يكن قبلها شاكًّا، وهذِه غاية ترد على ابن عمر في البكاء على الميت (^٢) وغير ذلك، ونقول: يرحم الله أبا عبد الرحمن، إنما أراد رسول الله - ﷺ - خلاف ما ذهب إليه ابن عمر، ويرد على عروة بن الزبير تأويله في الطواف بين الصفا والمروة. وقالت عائشة: نِعْم النساء نساء الأنصار، لم يمنعهن الحياء من التفقه في الدين (^٣). فحكمت لهن بالفقه في الدين. والفقه في لسان العرب: هو معرفة الشيء، ومعرفة الدلالة على صحته، فلا خلاف بين شيء من ذلك.\n_________\n(^١) سيأتي برقم (٣٨٧٢) كتاب: مناقب الأنصار، باب: هجرة الحبشة.\n(^٢) رواه عبد الرزاق ٣/ ٥٥٣ - ٥٥٥ (٦٦٧٤ - ٦٦٧٥) كتاب: الجنائز، باب: الصبر، والبكاء والنياحة.\n(^٣) رواه مسلم (٣٣٢) ٦١ كتاب: الحيض، باب: استحباب استعمال المغتسلة من =","vol":"8","page":351},{"text":"<span data-type='title' id=toc-898>١١ - باب مَنْ أَحَبَّ العَتَاقَةَ فِي كُسُوفِ الشَّمْسِ</span>\n١٠٥٤ - حَدَّثَنَا رَبِيعُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا زَائِدَةُ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ قَالَتْ: لَقَدْ أَمَرَ النَّبِيُّ - ﷺ - بِالعَتَاقَةِ فِي كُسُوفِ الشَّمْسِ. [انظر: ٨٦ - فتح: ٢/ ٥٤٣]\nذكر فيه حديث أسماء قَالَتْ: لَقَدْ أَمَرَ النَّبِيُّ - ﷺ - بِالعَتَاقَةِ فِي كُسُوفِ الشَمْسِ.\nهذا الحديث من أفراد البخاري، ويأتي في العتق أيضًا (^١).\nوشيخ البخاري (ربيع بن يحيى) هو الأشنناني من أفراده عن مسلم.\nوخرج له أبو داود فقط، ثقة، ثبت، مات سنة أربع وعشرين ومائتين (^٢).\nو(العَتاقة) بفتح العين.\nولا شك أن الرب ﷻ يخوف عباده بالآيات ليتقربوا إليه بالأعمال الصالحة كالصلاة والعتق والصدقة، وجاء أن العتق يفك المؤمن من النار (^٣)، وقد قرن الله تعالى في كتابه العتق بالصدقة،\n_________\n= الحيض فرصة من مسك في موضع الدم.\n(^١) سيأتي برقم (٢٥١٩، ٢٥٢٠) كتاب: العتق، باب: ما يستحب من العتاقة في الكسوف أو الآيات.\n(^٢) ابن مقسم المرئي، أبو الفضل البصري.\nقال أبو حاتم: ثقة ثبت. وذكره ابن حبان في \"الثقات\". وذكر ابن حجر في \"مقدمة فتح الباري\" ص ٤٠٢ أن الدارقطني، قال: يخطئ في حديثه عن الثوري وشعبة، ثم قال: ما أخرج عنه البخاري إلا من حديثه عن زائدة فقط.\nانظر: \"التاريخ الكبير\" ٣/ ٢٧٩ (٩٥٥). و\"الجرح والتعديل\" ٣/ ٤٧١ (٢١٠٦).\nو\"تهذيب الكمال\" ٩/ ١٠٦ (١٨٧٣).\n(^٣) يشير المصنف ﵀ إلى حديث أبي هريرة الآتي برقم (٢٥١٧): \"أيما رجل أعتق امرأ مسلمًا استنفذ الله بكل عضو منه عضوًا منه من النار\"، والحديث رواه مسلم أيضًا (١٥٠٩).","vol":"8","page":352},{"text":"فقال تعالى: ﴿فَكُّ رَقَبَةٍ (١٣) أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (١٤)﴾ [البلد: ١٣، ١٤] وبأعمال البر كلها يدفع الله النقم والبلاء عن عباده، فيستحق العتق عند ذلك المعنى المذكور. وهو ما ترجم له:","vol":"8","page":353},{"text":"<span data-type='title' id=toc-899>١٢ - باب صَلَاةِ الكُسُوفِ فِي المَسْجِدِ</span>\n١٠٥٥ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ﵂، أَنَّ يَهُودِيَّةً جَاءَتْ تَسْأَلُهَا فَقَالَتْ: أَعَاذَكِ اللهُ مِنْ عَذَابِ القَبْرِ. فَسَأَلَتْ عَائِشَةُ رَسُولَ اللهِ - ﷺ -: أَيُعَذَّبُ النَّاسُ فِي قُبُورِهِمْ؟ فَقَالَ رَسُولُ اللهِ - ﷺ - عَائِذًا بِاللهِ مِنْ ذَلِكَ. [انظر: ١٠٤٩ - مسلم: ٩٠٣ - فتح:٢/ ٥٤٤]\n\n١٠٥٦ - ثُمَّ رَكِبَ رَسُولُ اللهِ - ﷺ - ذَاتَ غَدَاةٍ مَرْكَبًا، فَكَسَفَتِ الشَّمْسُ فَرَجَعَ ضُحًى، فَمَرَّ رَسُولُ اللهِ - ﷺ - بَيْنَ ظَهْرَانَى الحُجَرِ، ثُمَّ قَامَ فَصَلَّى، وَقَامَ النَّاسُ وَرَاءَهُ، فَقَامَ قِيَامًا طَوِيلًا، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، ثُمَّ رَفَعَ فَقَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ رَفَعَ فَسَجَدَ سُجُودًا طَوِيلًا، ثُمَّ قَامَ فَقَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ قَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ القِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ سَجَدَ وَهْوَ دُونَ السُّجُودِ الأَوَّلِ، ثُمَّ انْصَرَفَ فَقَالَ رَسُولُ اللهِ - ﷺ - مَا شَاءَ اللهُ أَنْ يَقُولَ، ثُمَّ أَمَرَهُمْ أَنْ يَتَعَوَّذُوا مِنْ عَذَابِ القَبْرِ. [انظر: ١٠٤٤ - مسلم: ٩٠١، ٩٠٣ - فتح:٢/ ٥٤٤]\nذكر فيه حديث عائشة أَنَّ يَهُودِيَّةً جَاءَتْ … إلى آخره.\nوقد سلف في باب التعوذ من عذاب القبر (^١) (^٢).\n_________\n(^١) ورد بهامش الأصل ما نصه: شيخه في الأول عبد الله بن مسلمة، عن مالك، وفي الثاني: إسماعيل، حدثني مالك.\n(^٢) برقم (١٠٤٩) كتاب: الكسوف.","vol":"8","page":354},{"text":"<span data-type='title' id=toc-900>١٣ - باب لَا تَنْكَسِفُ الشَّمْسُ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ</span>\nرَوَاهُ أَبُو بَكْرَةَ وَالمُغِيرَةُ وَأَبُو مُوسَى وَابْنُ عَبَّاسٍ وَابْنُ عُمَرَ ﵃.\n\n١٠٥٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسٌ، عَنْ أَبِي مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"الشَّمْسُ وَالقَمَرُ لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمُوهُمَا فَصَلُّوا\". [انظر: ١٠٤١ - مسلم: ٩١١ - فتح: ٢/ ٥٤٥]\n\n١٠٥٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، وَهِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَقَامَ النَّبِيُّ - ﷺ - فَصَلَّى بِالنَّاسِ، فَأَطَالَ القِرَاءَةَ ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ، ثُمَّ رَفَعَ رَأْسَهُ فَأَطَالَ القِرَاءَةَ وَهْىَ دُونَ قِرَاءَتِهِ الأُولَى، ثُمَّ رَكَعَ فَأَطَالَ الرُّكُوعَ دُونَ رُكُوعِهِ الأَوَّلِ، ثُمَّ رَفَعَ رَأْسَهُ فَسَجَدَ سَجْدَتَيْنِ، ثُمَّ قَامَ فَصَنَعَ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ، ثُمَّ قَامَ فَقَالَ: \"إِنَّ الشَّمْسَ وَالقَمَرَ لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ يُرِيهِمَا عِبَادَهُ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَافْزَعُوا إِلَى الصَّلَاةِ\". [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ٢/ ٥٤٥]\nأما حديث أبي بكرة فسلف في أول صلاة الكسوف (^١).\nوأما حديث المغيرة ففي الباب أيضًا.\nأما حديث أبي موسى فيأتي -إن شاء الله- في الباب بعده.\nوأما حديث ابن عباس فسلف في باب صلاة الكسوف جماعة (^٢).\nوأما حديث ابن عمر فذكره في الباب الأول من كتاب الكسوف (^٣).\n_________\n(^١) برقم (١٠٤٠).\n(^٢) برقم (١٠٥٢) كتاب: الكسوف، باب: صلاة الكسوف جماعة.\n(^٣) برقم (١٠٤١) كتاب: الكسوف، باب: الصلاة في كسوف الشمس.","vol":"8","page":355},{"text":"وقد روى هذا الكلام غير هؤلاء.\nوقد ذكره البخاري أيضًا من حديث أبي مسعود (^١)، ومن حديث عروة عن عائشة (^٢).\n_________\n(^١) برقم (١٠٤١) كتاب: الكسوف، باب: الصلاة في كسوف الشمس.\n(^٢) سلف برقم (١٠٤٤) كتاب: الكسوف، باب: الصدقة في الكسوف. وبرقم (١٠٤٦) باب: خطبة الإمام في الكسوف.","vol":"8","page":356},{"text":"<span data-type='title' id=toc-901>١٤ - باب الذِّكْرِ فِي الكُسُوفِ</span>\nرَوَاهُ ابْنُ عَبَّاسٍ.\n\n١٠٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ خَسَفَتِ الشَّمْسُ، فَقَامَ النَّبِيُّ - ﷺ - فَزِعًا، يَخْشَى أَنْ تَكُونَ السَّاعَةُ، فَأَتَى المَسْجِدَ، فَصَلَّى بِأَطْوَلِ قِيَامٍ وَرُكُوعٍ وَسُجُودٍ رَأَيْتُهُ قَطُّ يَفْعَلُهُ وَقَالَ: \"هَذِهِ الآيَاتُ التِى يُرْسِلُ اللهُ لَا تَكُونُ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنْ يُخَوِّفُ اللهُ بِهِ عِبَادَهُ، فَإِذَا رَأَيْتُمْ شَيْئًا مِنْ ذَلِكَ فَافْزَعُوا إِلَى ذِكْرِهِ وَدُعَائِهِ وَاسْتِغْفَارِهِ\". [مسلم: ٩١٢ - فتح: ٢/ ٥٤٥]\nثم ساق حديث أبي موسى: قَالَ: خَسَفَتِ الشَّمْسُ .. الحديث.\nالشرح:\nأما رواية ابن عباس فسلفت في باب صلاة الكسوف جماعة (^١).\nوأما حديث أبي موسى فأخرجه مسلم أيضًا (^٢).\nوترجم عليه أيضًا:\n_________\n(^١) برقم (١٠٥٢) كتاب: الكسوف.\n(^٢) \"صحيح مسلم\" (٩١٢) كتاب: صلاة الكسوف، باب: ذكر النداء بصلاة الكسوف: الصلاة جامعة.","vol":"8","page":357},{"text":"<span data-type='title' id=toc-902>١٥ - باب الدُّعَاءِ فِي الخُسُوفِ</span>\nقَالَهُ أَبُو مُوسَى وَعَائِشَةُ عَنِ النَّبِيِّ - ﷺ -.\n\n١٠٦٠ - حَدَّثَنَا أَبُو الوَلِيدِ قَالَ: حَدَّثَنَا زَائِدَةُ قَالَ: حَدَّثَنَا زِيَادُ بْنُ عِلَاقَةَ قَالَ: سَمِعْتُ المُغِيرَةَ بْنَ شُعْبَةَ يَقُولُ: انْكَسَفَتِ الشَّمْسُ يَوْمَ مَاتَ إِبْرَاهِيمُ، فَقَالَ النَّاسُ: انْكَسَفَتْ لِمَوْتِ إِبْرَاهِيمَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ الشَّمْسَ وَالقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمُوهُمَا فَادْعُوا اللهَ وَصَلُّوا حَتَّى يَنْجَلِيَ\". [انظر: ١٠٤٣ - مسلم: ٩١٥ - فتح: ٢/ ٥٤٦]\nأما حديث أبي موسى فسلف في الباب قبله: \"فافزعوا إلى ذكر الله ودعائه\".\nوأما حديث عائشة فسلف في باب الصدقة في الكسوف (^١).\nثم ساق بإسناده حديث المُغِيرَةِ بْنِ شُعْبَةَ: انْكَسَفَتِ الشَّمْسُ .. الحديث.\nوسلف في أول كتاب الكسوف (^٢).\nوقيامه فزعًا يدل على أنه أول كسوف رأى، فدخله الخوف إذ رأى ما لم يعهد.\nوفيه: أنه كان لم يخبر بالآيات التي بين يدي الساعة؛ لأنه لا يخشى من أمر يعلم أن علاماته لم تظهر ثم أُخبر به بعد.\nوقوله: (\"فإذا رأيتم شيئًا من ذلك فافزعوا إلى ذكره\") (^٣) هو من قوله: ﴿فَلَوْلَا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُوا﴾ [الأنعام: ٤٣] وذلك مما كانوا\n_________\n(^١) برقم (١٠٤٤) كتاب: الكسوف.\n(^٢) برقم (١٠٤٣) باب: الصلاة في كسوف الشمس.\n(^٣) هذا اللفظ في الحديث السابق (١٠٥٩).","vol":"8","page":358},{"text":"يبلون به من البأساء والضراء. وأما إذا أتى العذاب فلا مرد له لقوله تعالى: ﴿فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا﴾ الآية [يونس: ٩٨] وكذلك من غرغر وعاين الملائكة الذين يقبضون روحه لم ينفعه الإيمان، ولم تكن له توبة، قَالَ تعالى: ﴿وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ﴾ الآية. ثم قال: ﴿وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ﴾ [النساء: ١٨] يعني: غرغروا بالموت، فسماهم الله كفارًا؛ لأنهم قاربوه.\nوقوله في الباب: (\"فإذا رأيتموهما\") يعني: الآيتين. قاله الداودي.\nوقوله: (\"حَتَّى تنجلي\") يعني: الشمس تظهر حين يكشف عنها.","vol":"8","page":359},{"text":"<span data-type='title' id=toc-903>١٦ - باب قَوْلِ الإِمَامِ فِي خُطْبَةِ الكُسُوفِ: أَمَّا بَعْدُ</span>\n١٠٦١ - وَقَالَ أَبُو أُسَامَةَ: حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَتْنِي فَاطِمَةُ بِنْتُ المُنْذِرِ، عَنْ أَسْمَاءَ قَالَتْ فَانْصَرَفَ رَسُولُ اللهِ - ﷺ - وَقَدْ تَجَلَّتِ الشَّمْسُ فَخَطَبَ، فَحَمِدَ اللهَ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: \"أَمَّا بَعْدُ\". [انظر: ٨٦ - مسلم: ٩٠٥ - فتح: ٢/ ٥٤٧]\nوَقَالَ أَبُو أُسَامَةَ: ثَنَا هِشَامٌ، أَخْبَرَتْنِي فَاطِمَةُ، عَنْ أَسْمَاءَ .. الحديث.\nوقد سلف في الجمعة وقال محمود: ثَنَا أبو أسامة، فذكره (^١) وقد أخرجه مسلم عن أبي بكر وأبي كريب؛ عن أبي أسامة (^٢). قَالَ الجياني: وقع في رواية ابن السكن في إسناد هذا الحديث وَهَمٌ، وذلك أنه زاد في الإسناد رجلًا، أدخل بين (هشام) و(فاطمة) (عروةَ بنَ الزبير) والصواب: (هشام عن فاطمة) (^٣).\n_________\n(^١) برقم (٩٢٢) باب: من قال في الخطبة بعد الثناء: أما بعد.\n(^٢) \"صحيح مسلم\" (٩٠٥) كتاب: صلاة الكسوف، باب: ما عرض على النبي - ﷺ - في صلاة الكسوف من أمر الجنة والنار.\n(^٣) \"تقييد المهمل\" ٢/ ٥٩٨.","vol":"8","page":360},{"text":"<span data-type='title' id=toc-904>١٧ - باب الصَّلَاةِ فِي كُسُوفِ القَمَرِ</span>\n١٠٦٢ - حَدَّثَنَا مَحْمُودٌ قَالَ: حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ يُونُسَ، عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ - ﵁ - قَالَ انْكَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَصَلَّى رَكْعَتَيْنِ. [انظر: ١٠٤٠ - فتح: ٢/ ٥٤٧]\n\n١٠٦٣ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ قَالَ: حَدَّثَنَا يُونُسُ، عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ قَالَ: خَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَخَرَجَ يَجُرُّ رِدَاءَهُ حَتَّى انْتَهَى إِلَى المَسْجِدِ، وَثَابَ النَّاسُ إِلَيْهِ فَصَلَّى بِهِمْ رَكْعَتَيْنِ، فَانْجَلَتِ الشَّمْسُ، فَقَالَ: \"إِنَّ الشَّمْسَ وَالقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، وَإِنَّهُمَا لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ، وَإِذَا كَانَ ذَاكَ فَصَلُّوا وَادْعُوا حَتَّى يُكْشَفَ مَا بِكُمْ\". وَذَاكَ أَنَّ ابْنا لِلنَّبِيِّ - ﷺ - مَاتَ، يُقَالُ لَهُ: إِبْرَاهِيمُ، فَقَالَ النَّاسُ فِي ذَاكَ. [انظر: ١٠٤٠ - فتح: ٢/ ٥٤٧]\nذكر فيه حديث أبي بكرة قَالَ: انْكَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَصَلَّى رَكْعَتَيْنِ.\nثم ساقه من حديثه أيضًا، وقد سلف أول كتاب الصلاة، ولم يذكر البخاري فيه كسوف القمر (^١).\nورواه ابن أبي شيبة: انكسفت الشمس أو القمر على عهد رسول الله - ﷺ - (^٢)، وفي رواية هشيم: انكسفت الشمس والقمر على عهد رسول الله - ﷺ -. وفي رواية لابن علية: \"إن الشمس والقمر .. \" الحديث، وفيه: \"فإذا رأيتم منها شيئًا فصلوا\" (^٣).\n_________\n(^١) حديث (١٠٤٠).\n(^٢) \"المصنف\" ٢/ ٢١٩ (٨٣٠٨) كتاب: الصلوات، باب: صلاة الكسوف كم هي؟\n(^٣) \"صحيح مسلم\" (٩١١) كتاب: صلاة الكسوف، باب: ذكر النداء بصلاة الكسوف (الصلاة جامعة).","vol":"8","page":361},{"text":"قَالَ الإسماعيلي: قوله: \"منها شيئًا\" أدخل في الباب من قوله: \"فإذا كان ذلك\"، وفي رواية للبيهقي: \"إن الشمس والقمر آيتان من آيات الله\"، وفيه: \"فإذا كسف واحد منهما فصلوا وادعوا واذكروا\"، وقال: هكذا رواه جماعة من الأئمة عن بشر بن موسى بهذا اللفظ (^١).\nوفي بعض نسخ البخاري إسقاط (شعبة) بين (سعيد بن عامر) و(يونس)، وهو غلط، لا بد من شعبة، نص على ذلك أصحاب الأطراف وغيرهم. وإن كان سعيد بن عامر قد ذكر المزي أنه روى عن يونس بن عبيد (^٢)، لكن ليس هذا الحديث، ولا علم عليه علامة من روى له.\nأما فقه الباب:\nفقد اختلف العلماء؛ هل في خسوف القمر صلاة جماعة؟ وقد أسلفناه في أول الباب. قَالَ ابن قدامة وأكثر أهل العلم: نعم (^٣). ومن الغريب قول ابن رُشْد أنه لم يرو أنه - ﷺ - صلى في كسوف القمر، مع كثرة دورانه.\nوقد أسلفنا هناك من طريق أنه صلى فيه (^٤). وقال ابن التين: وذكر البخاري في الباب كسوف الشمس فقط دون القمر. وفي رواية الأصيلي ذكر فيهما جميعًا القمر ولم يذكر الشمس، وهو أشبه بالتبويب، لكنه ذكر في حديث أبي بكرة أنه صلى ركعتين، وذكر في الحديث الثاني\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣٣٧ كتاب: صلاة الخسوف، باب: الصلاة في خسوف القمر.\n(^٢) \"تهذيب الكمال\" ١٠/ ٥١١ ترجمة (٢٣٠٠).\n(^٣) \"المغني\" ٣/ ٣٢١.\n(^٤) برقم (١٠٤٠) كتاب: الكسوف، باب: الصلاة في كسوف الشمس.","vol":"8","page":362},{"text":"كذلك، وقال: \"إنهما آيتان فإذا كان ذلك فصلوا\"، وأمر بالصلاة عند خسوف القمر قَالَ: ودليلنا قوله - ﷺ -: \"أفضل صلاة المرء في بيته إلا المكتوبة\" (^١)، وهذا يفيد سقوط الاجتماع لها ولغيرها من النوافل إلا ما قام عليه الدليل. وانكسف القمر على عهد رسول الله - ﷺ - دفعات كثيرة، ولم ينقل أنه صلاها في جماعة، ولا أنه دعى إلى ذلك. قَالَ: وحديث ابن عباس (^٢) -يعني الذي أسلفناه في الباب المشار إليه- يحتمل أن يكون إشارة إلى جنس الكسوف أنه يصلى له، وليس في خطبته له دلالة أنه صلاها جماعة؛ لأنه كما أنه خطب فيها، وليس من سنتها الخطبة عند مخالفينا جاز أن يكون صلاها منفردًا ثم خطب وهذا بعيد.\nقَالَ: وقوله: \"فافزعوا إلى الصلاة\" أمره بها مطلقًا، ولم يقل: مجتمعين، فوجب أن يستوي في ذلك الأمران. وأما الاقتران في اللفظ فلا يوجب عندنا الاقتران في الحكم إلا بدليل، ثم قَالَ: واعتبارهم بكسوف الشمس غير صحيح؛ لأنه يقع نهارًا فلا يلحق فيه مشقة، بخلاف الليل، والاجتماع فيه كلفة. ثم ذكر ابن حبيب عن ابن عباس: كسف القمر في عهد رسول الله - ﷺ -: فلم يجمعنا إلى الصلاة معه كما فعل في خسوف الشمس، فرأيته صلى ركعتين. وفي \"المجموعة\" لمالك: يفزع الناس في خسوف القمر إلى الجامع، ويصلون أفرادًا. وأجاز أشهب الجمع لكسوف القمر. وقال عبد العزيز: هي كصلاة خسوف الشمس وتصلى أفرادًا (^٣)، والمعروف\n_________\n(^١) تقدم برقم (٧٣١)، ورواه مسلم (٧٨١).\n(^٢) راجع حديث (١٠٥٢).\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٥١١ - ٥١٢.","vol":"8","page":363},{"text":"خلافه أنهم يصلونها في بيوتهم كالنافلة. قَالَ: فثبت بهذا أن الاختلاف في خسوف القمر في ثلاثة مواضع:\nأحدها: في صفة الصلاة.\nوإذا قلنا: هي كصلاة كسوف الشمس، فهل تصلى جماعة أو أفرادًا؟\nوالثاني: في الجمع لها.\nوالثالث: أن يصلى لها.\nفإذا قلنا: يجمع، فهل هو سنة أو مباح؟\nوقوله: (وثاب إليه الناس) أي: هادوا إليه. وقال ابن بطال: استغنى البخاري بذكر أحدهما عن الآخر، حيث ترجم للقمر وذكر الشمس (^١).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٤٨.","vol":"8","page":364},{"text":"<span data-type='title' id=toc-905>باب صبِّ المرأة الماء على رأسها إذا أطال الإمام القيام</span>\nكذا ترجم له، ولم يذكر فيه حديثًا، وكأنه اكتفي بحديث أسماء السالف في باب صلاة النساء مع الرجال في الكسوف (^١).\n_________\n(^١) برقم (١٠٥٣) كتاب: الكسوف.","vol":"8","page":365},{"text":"<span data-type='title' id=toc-906>١٨ - باب الرَّكْعَةُ الأُولَى فِي الكُسُوفِ أَطْوَلُ</span>\n١٠٦٤ - حَدَّثَنَا مَحْمُودٌ قَالَ: حَدَّثَنَا أَبُو أَحْمَدَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ يَحْيَى، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِهِمْ فِي كُسُوفِ الشَّمْسِ أَرْبَعَ رَكَعَاتٍ فِي سَجْدَتَيْنِ، الأَوَّلُ الأَوَّلُ أَطْوَلُ. [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ٢/ ٥٤٨]\nذكر فيه حديث عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِهِمْ أَرْبَعَ رَكَعَاتٍ فِي سَجْدَتَيْنِ، الأَوَّلُ الأَوَّلُ أَطْوَلُ.\nأخرجه عن محمود، ثنا أبو أحمد، ثنا سفيان، عن يحيى، عن عمرة، عن عائشة.\n(محمود) (خ، م، ت، س، ق) هو ابن غَيْلانَ الحافظُ، روى له مسلم أيضًا، مات سنة تسع وثلاثين ومائتين (^١).\nو(أبو أحمد) اسمه محمد بن عبد الله بن الزبير الأسدي الكوفي، وليس من ولد الزبير بن العوام. قَالَ بُنْدَار: ما رأيت أحفظ منه. وقال آخر: كان يصوم الدهر. مات سنة ثلاث ومائتين (^٢).\n_________\n(^١) العدوي مولاهم، أبو أحمد المروزي، نزيل بغداد. قال أحمد بن حنبل: أعرفه بالحديث، صاحب سنة، قد حبس بسبب القرآن، وقال النسائي: ثقة. وذكره ابن حبان في \"الثقات\"\nانظر: \"التاريخ الكبير\" ٧/ ٤٠٤ (١٧٦٩)، \"الجرح والتعديل\" ٨/ ٢٩١ (١٣٤٠)، \"الثقات\" ٩/ ٢٠٢. و\"تهذيب الكمال\" ٢٧/ ٣٠٥ (٥٨١٩).\n(^٢) وثقه يحيى بن معين. وقال العجلي: كوفي ثقة، كان يتشيع. وقال أبو حاتم: حافظ للحديث عابد مجتهد، له أوهام. وقال النسائي: ليس به بأس. قال ابن حجر في \"المقدمة\" ص ٤٣٩: احتج به الجماعة وما أظن البخاري أخرج له شيئًا من أفراده عن سفيان.\nانظر: \"التاريخ الكبير\" ١/ ١٣٣ (٤٠) و\"معرفة الثقات\" ٢/ ٢٤٢ (١٦١١).\nو\"تهذيب الكمال\" ٢٥/ ٤٧٦ (٥٣٤٣).","vol":"8","page":366},{"text":"و(سفيان) هو الثوري. و(يحيى) هو ابن سعيد الأنصاري.\nوقوله: (أَرْبَعَ رَكَعَاتٍ فِي سَجْدَتَيْنِ). يعني: في ركعتين؛ لأنه كذلك جاء مفسرًا من غير طريق، وقد تُسمى الركعة سجدة، ومنه: \"من أدرك من الصلاة سجدة فقد أدركها\" (^١).\nوقد قام الإجماع على أن القيام الثاني من الركوع الأول في صلاة الكسوف أقصر من القيام من الركوع الأول لقوله: دون القيام الأول، ودون الركوع الأول، وكذلك أجمعوا أن القيام والركوع الثاني من الركعة الثانية أقصر من الأول منها.\nواختلفوا في القيام والركوع الأول من الركعة الثانية، هل هو دون الثاني من الركعة الثانية أو مثله؟ وهل يرجع قوله: (دون القيام الأول) إلى الركعة الأولى أو إلى الثانية منها؟\nفقال قوم: يرجع إلى الأولى من الركعة الأولى. وقال قوم: بل يرجع إلى القيام والركوع الثاني من الركعة الأولى، وهذا قول مالك في \"المدونة\" أن كل ركعة من الأربع أطول من التي تليها (^٢).\nوقول عائشة: (الأول الأول) حجة لقول مالك، وهذا كله حجة على أبي حنيفة في أنها ركعتان كسائر النوافل.\n_________\n(^١) سلف برقم (٥٨٠) كتاب: مواقيت الصلاة، باب: من أدرك من الصلاة ركعة.\n(^٢) \"المدونة\" ١/ ١٥٢.","vol":"8","page":367},{"text":"<span data-type='title' id=toc-907>١٩ - باب الجَهْرِ بِالقِرَاءَةِ فِي الكُسُوفِ</span>\n١٠٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مِهْرَانَ قَالَ: حَدَّثَنَا الوَلِيدُ قَالَ: أَخْبَرَنَا ابْنُ نَمِرٍ، سَمِعَ ابْنَ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂: جَهَرَ النَّبِيُّ - ﷺ - فِي صَلَاةِ الخُسُوفِ بِقِرَاءَتِهِ، فَإِذَا فَرَغَ مِنْ قِرَاءَتِهِ كَبَّرَ فَرَكَعَ، وَإِذَا رَفَعَ مِنَ الرَّكْعَةِ قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ\". ثُمَّ يُعَاوِدُ القِرَاءَةَ فِي صَلَاةِ الكُسُوفِ، أَرْبَعَ رَكَعَاتٍ فِي رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ. [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ٢/ ٥٤٩]\n\n١٠٦٦ - وَقَالَ الأَوْزَاعِيُّ وَغَيْرُهُ: سَمِعْتُ الزُّهْرِيَّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂، أَنَّ الشَّمْسَ خَسَفَتْ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَبَعَثَ مُنَادِيًا بِالصَّلَاةُ جَامِعَةٌ، فَتَقَدَّمَ فَصَلَّى أَرْبَعَ رَكَعَاتٍ فِي رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ. وَأَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ نَمِرٍ، سَمِعَ ابْنَ شِهَابٍ مِثْلَهُ. قَالَ الزُّهْرِيُّ: فَقُلْتُ: مَا صَنَعَ أَخُوكَ ذَلِكَ، عَبْدُ اللهِ بْنُ الزُّبَيْرِ مَا صَلَّى إِلاَّ رَكْعَتَيْنِ مِثْلَ الصُّبْحِ إِذْ صَلَّى بِالمَدِينَةِ. قَالَ: أَجَلْ، إِنَّهُ أَخْطَأَ السُّنَّةَ. تَابَعَهُ سُفْيَانُ بْنُ حُسَيْنٍ، وَسُلَيْمَانُ بْنُ كَثِيرٍ، عَنِ الزُّهْرِيِّ، فِي الجَهْرِ. [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ٢/ ٥٤٩]\nذكر فيه حديث الوَليدِ، أنا ابن نَمِرٍ، سَمِعَ ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ: جَهَرَ النَّبِيُّ - ﷺ - فِي صَلَاةِ الخُسُوفِ بِقِرَاءَتِهِ.\nالشرح:\nحديث ابن نمر أخرجه مسلم أيضًا، وأبو داود والنسائي (^١).\nواسم (ابن نمر) عبد الرحمن اليحصبي، روى عنه الوليد بن مسلم\n_________\n(^١) \"صحيح مسلم\" (٩٠١) كتاب: صلاة الكسوف. و\"سنن أبي داود\" (١١٨٠) كتاب: الصلاة، باب: من قال: أربع ركعات. وبرقم (١١٨٨) باب: القراءة في صلاة الكسوف.\nو\"سنن النسائي\" ٣/ ١٤٨ كتاب: الكسوف، باب: الجهر بالقراءة في صلاة الكسوف.","vol":"8","page":368},{"text":"فقط. قال أبو حاتم وغيره: ليس بالقوي (^١). وأخرج له مسلم أيضًا.\nوقول البخاري: (وَقَالَ الأَوْزَاعِيُّ وَغَيْرُهُ: سَمِعْتُ الزُّهْريَّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂، أَنَّ الشَّمْسَ خَسَفَتْ ..) الحديث\nذكر خلف أن مسلمًا رواه عن محمد بن مهران، ثنا الوليد، ثنا الأوزاعي، عن ابن شهاب، ثم قَالَ: وهو في حديث البخاري، عن محمد بن مهران، عن الوليد، وقال -يعني الوليد- وقال الأوزاعي وغيره: سمعت الزهري. وأبو داود أخرجه عن عياش بن الوليد، عن أبيه، عن الأوزاعي.\nوقول البخاري: (تابعه سفيان بن حسين، وسليمان بن كثير). أما متابعة سفيان فأخرجها الترمذي من حديث إبراهيم بن صدقة عنه قَالَ: وروى أبو إسحاق الفزاري، عن سفيان بن حسين نحوه من حديث ابن إسحاق (^٢).\nوأما متابعة سليمان فأخرجها البيهقي من حديث محمد بن كثير، عنه، عن الزهري به، وفيه: فجهر بالقرآن وأطال (^٣).\nوذكر حديث الجهر أيضًا من حديث عروة عن عائشة وقَالَ: وروينا\nعن حنش، عن علي أنه جهر بالقراءة في صلاة الكسوف. قال: وفيما\n_________\n(^١) أبو عمرو الشامي الدمشقي. قال يحيى بن معين: ابن نمر الذي يروي عن الزهري ضعيف. وقال دحيم: صحيح الحديث عن الزهري. وذكره ابن حبان في \"الثقات\" وقال: من ثقات أهل الشام ومتقنيهم. وقال ابن حجر: ثقة، لم يرو عنه غير الوليد.\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٥٧ (١١٣٣). و\"الجرح والتعديل\" ٥/ ٢٩٥ (١٣٩٧). و\"تهذيب الكمال\" ١٧/ ٤٦٠ (٣٩٨١). و\"تقريب التهذيب\" (٤٠٣٠).\n(^٢) \"سنن الترمذي\" (٥٦٣) كتاب: الجمعة، باب: ما جاء في صفة القراءة في الكسوف.\n(^٣) \"السنن الكبرى\" ٣/ ٣٣٦ كتاب: صلاة الخسوف، باب: من اختار الجهر بها.","vol":"8","page":369},{"text":"حكى الترمذي عن البخاري أنه قَالَ: حديث عائشة في الجهر أصح عندي من حديث سمرة أنه - ﷺ - أسر بالقراءة فيها.\nونقل البيهقي عن أحمد أن حديث عائشة في الجهر تفرد به الزهري. قَالَ: وقد روينا من وجه آخر عن عائشة، عن ابن عباس ما يدل على الإسرار بها من النبي - ﷺ - (^١).\nإذا تقرر ذلك، فاختلف العلماء في القراءة في صلاة الكسوف.\nفقالت طائفة: يجهر بها. روي ذلك عن علي (^٢)، وبه قَالَ أبو يوسف ومحمد (^٣) وأحمد (^٤) وإسحاق، وحكاه الترمذي عن مالك (^٥)، واحتجوا بحديث سفيان وابن نمر عن الزهري.\nوقالت طائفة: يسر بالقراءة فيها. روي ذلك عن عثمان بن عفان وابن\nمسعود وابن عباس، وهو قول مالك والليث والكوفيين والشافعي (^٦).\nواحتجوا بحديث ابن عباس السالف: فقرأ قراءة طويلة نحوًا من سورة البقرة (^٧). ولو جهر فيها لم يقل نحوًا من سورة البقرة.\nوأما سفيان بن حسين، وعبد الرحمن بن نمر، وسليمان بن كثير\n_________\n(^١) السابق.\n(^٢) رواه عبد الرزاق ٣/ ١٠٣ (٤٩٣٦) كتاب: الوتر، باب: الآيات، وابن أبي شيبة ٢/ ٢٢٢ (٨٣٣٠) كتاب: الصلوات، باب: في الجهر بالقراءة في صلاة الكسوف، وابن المنذر في \"الأوسط\" ٥/ ٢٩٧.\n(^٣) \"مختصر اختلاف العلماء\" ١/ ٣٨٠.\n(^٤) \"الأوسط\" ٥/ ٢٩٧.\n(^٥) \"سنن الترمذي\" عقب الرواية (٥٦٠) كتاب: الصلاة، باب: ما جاء في صلاة الكسوف.\n(^٦) انظر: \"شرح معاني الآثار\" ١/ ٣٣٣، \"المدونة\" ١/ ١٥١، \"الأوسط\" ٥/ ٢٩٧.\n(^٧) برقم (١٠٥٢) كتاب: الكسوف، باب صلاة الكسوف جماعة.","vol":"8","page":370},{"text":"فكلهم ضعيف في حديث الزهري، وفيما ساقه البخاري من رواية الأوزاعي، عن ابن شهاب، ولم يذكر عنه الجهر ما يرد رواية الوليد عن أبي نمر في الجهر. فيبقى سليمان وسفيان، وليسا بحجة في الزهري لضعفهما. وقد عارضهما حديث عائشة وابن عباس وسمرة.\nأما حديث عائشة فرواه ابن إسحاق، عن هشام بن عروة، وعبد الله ابن أبي سلمة، عن عروة، عن عائشة قالت: كسفت الشمس على عهد رسول الله - ﷺ -، فخرج فصلى بالناس، فأطال القيام، فحزرت أنه قرأ بسورة البقرة، قَالَ: وسجد سجدتين ثم قام، فحزرت أنه قرأ: سورة آل عمران (^١).\nوقد سلف عنها ما يخالفه (^٢)، فيحمل ذلك على كسوف القمر.\nوأما حديث ابن عباس فرواه ابن لهيعة، عن يزيد بن أبي حبيب، عن عكرمة، عن ابن عباس قَالَ: كنت إلى جنب رسول الله - ﷺ - في صلاة الكسوف، فما سمعت منه حرفًا (^٣).\n_________\n(^١) رواه أبو داود (١١٨٧) كتاب: الصلاة، باب: القراء في صلاة الكسوف؛ والحاكم في \"المستدرك\"١/ ٣٣٣ كتاب: الكسوف.\nقال: حديث صحيح على شرط مسلم ولم يخرجاه، إنما اتفقا على حديث الزهري وهشام بن عروة بلفظ آخر؛ والبيهقي: ٣/ ٣٣٥ كتاب: صلاة الخسوف، باب: من قال: يسر بالقراءة في خسوف الشمس.\nوحسنه الألباني في \"صحيح أبي داود\" برقم (١٠٧٣).\n(^٢) برقم (١٠٤٤) كتاب: الكسوف، باب: الصدقة في الكسوف.\n(^٣) رواه أحمد ١/ ٢٩٣. وأبو يعلى ٥/ ١٣٠ (٢٧٤٥)، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٣٢، والبيهقي ٣/ ٣٣٥ كتاب: صلاة الخسوف، باب: من قال: يسر بالقراءة في خسوف الشمس.\nوأشار الذهبي إلى ضعفه؛ فقال في \"مهذب البيهقي\" ٣/ ١٢٥٩ (٥٦٣٢): فيه ابن =","vol":"8","page":371},{"text":"وأما حديث سمرة فرواه ثعلبة بن عباد (^١) عنه قَالَ: صلى بنا رسول الله - ﷺ - صلاة الكسوف لا نسمع له صوتًا.\nرواه أصحاب السنن الأربعة، وصححه الترمذي وابن حبان والحاكم (^٢)، وخالف ابن حزم فوهاه (^٣).\nقَالَ ابن القصار: ونقل السر في صلاة الكسوف أهل المدينة خَلَفًا عَنْ سَلَفٍ نقلًا متصلًا. ولو تعارضت الأحاديث لبقي حديث ابن عباس،\n_________\n= لهيعة. قال البخاري، عن الحميدي: كان يحيى بن سعيد لا يراه شيئًا. وقال محمد ابن المثنى: ما سمعت عبد الرحمن يحدث عن ابن لهيعة شيئًا قط. وقال حنبل بن إسحاق: سمعت أبا عبد الله يقول: ما حديث ابن لهيعة بحجة.\n(^١) ورد بهامش الأصل: عباد بكسر العين والتخفيف هذا الصحيح في ضبطه. قال الذهبي في \"المغني\": لا يُدرى من هو. وفي \"الكاشف\" لم يذكر فيه توثيقا ولا تضعيفا ولا تجهيلا. ثم رأيت المؤلف ذكره في \"التحفة\" في الكسوف، ثم ذكر كلام ابن حزم، ثم عارضه بأن ابن حبان ذكره في \"ثقاته\"، وأن الأئمة صححوا الحديث من طريقه وُهُمْ:\nالترمذي: وقال عنه حسنه وصححه، والذي رأيته أنا أنه حسّن له مع القران مع الرواية. وابن حبان وابن السكن. والحاكم وقال: على شرطهما. والحديث في الكل من طريقه.\n(^٢) أبو داود (١١٨٤)، والترمذي (٥٦٢)، والنسائي ٣/ ١٤٨ - ١٤٩، وابن ماجه (١٢٦٤)، وابن حبان ٧/ ٩٤ - ٩٥ (٢٨٥١ - ٢٨٥٢)، والحاكم في \"المستدرك\" ١/ ٣٣٤، وقال: على شرط الشيخين ولم يخرجاه.\n(^٣) \"المحلى\" ٥/ ١٠٢.\nحيث قال: هذا لا يصح؛ لأنه لم يروه إلا ثعلبة بن عباد العبدي، وهو مجهول. اهـ.\nقلت: وكذا اعترض الذهبي في \"التلخيص\" ١/ ٣٣٤ على تصحيح الحاكم للحديث فقال: ثعلبة مجهول، وما أخرجا له شيئًا.\nوضعفه أيضًا الألباني في \"ضعيف أبي داود\" (٢١٦)، و\"ضعيف ابن ماجه\" (٢٦٠).","vol":"8","page":372},{"text":"وهو حجة (^١).\nقَالَ الخطابي: ويحكى عن مذهب الشافعي الجهر فيها (^٢)، وبه قَالَ ابن المنذر (^٣).\nوقوله: (أخطأ السنة) هو حجة لمالك والشافعي في أن السنة أربع ركعات في ركعتين. وقد سلف ذلك أيضًا في باب خطبة الإمام آخر الكسوف. ولله الحمد.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٢.\n(^٢) \"أعلام الحديث\" ٦/ ٦١٧.\n(^٣) \"الأوسط\" ٥/ ٢٩٨.","vol":"8","page":373},{"text":"١٧\n\nسجود القران","vol":"8","page":375},{"text":"<span data-type='title' id=toc-908>١٧ - سجود القرآن</span>\n<span data-type='title' id=toc-909>١ - باب مَا جَاءَ فِي سُجُودِ القُرْآنِ وَسُنَّتِهَا</span>\n١٠٦٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا غُنْدَرٌ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ الأَسْوَدَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَرَأَ النَّبِيُّ - ﷺ - النَّجْمَ بِمَكَّةَ فَسَجَدَ فِيهَا، وَسَجَدَ مَنْ مَعَهُ، غَيْرَ شَيْخٍ أَخَذَ كَفًّا مِنْ حَصًى أَوْ تُرَابٍ فَرَفَعَهُ إِلَى جَبْهَتِهِ وَقَالَ: يَكْفِينِي هَذَا. فَرَأَيْتُهُ بَعْدَ ذَلِكَ قُتِلَ كَافِرًا. [١٠٧٠، ٣٨٥٣، ٣١٧٢، ٤٨٦٣ - مسلم: ٥٧٦ - فتح: ٢/ ٥٥١]\nذكر فيه حديث عبد الله قَالَ: قَرَأَ النَّبِيُّ - ﷺ - النَّجْمَ بِمَكَّةَ فَسَجَدَ فِيهَا، وَسَجَدَ مَنْ مَعَهُ، غَيْرَ شَيْخٍ أَخَذَ كَفًّا مِنْ حَصًى أَوْ تُرَابٍ فَرَفَعَهُ إِلَى جَبْهَتِهِ وَقَالَ: يَكْفِينِي هَذَا. فَرَأَيْتُهُ بَعْدَ ذَلِكَ قُتِلَ كَافِرًا.\nهذا الحديث يأتي أيضًا قريبًا (^١)، وفي التفسير (^٢)، وفي البعث (^٣)،\n_________\n(^١) برقم (١٠٧٠) كتاب: سجود القرآن، باب: سجدة النجم.\n(^٢) برقم (٤٨٦٣) باب: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾.\n(^٣) برقم (٣٨٥٣) كتاب: مناقب الأنصار، باب: ما لقي النبي - ﷺ - وأصحابه من المشركين بمكة.","vol":"8","page":377},{"text":"والمغازي (^١). وأخرجه مسلم وأبو داود والنسائي أيضًا (^٢).\nواختلف العلماء في سجود التلاوة؛ فجمهور العلماء على أنه سنة وليس بواجب، وهو قول عمر، وسلمان، وابن عباس، وعمران بن الحصين، وهو مذهب مالك، والليث، والأوزا عي، والشافعي، وأحمد، وإسحاق، وداود (^٣)، وعند المالكية خلاف في كونه سنة أم فضيلة (^٤).\nوقال أبو حنيفة: هو واجب على القارئ والمستمع (^٥)، واستدل بقوله تعالى: ﴿وَإِذَا قُرِئَ عَلَيْهِمُ القُرْآنُ لَا يَسْجُدُونَ (٢١)﴾ [الانشقاق: ٢١] وبقوله: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾ [النجم: ٦٢] وبقوله: ﴿وَاسْجُدْ وَاقْتَرِبْ﴾ [العلق:١٩]، وبالأحاديث التي فيها أنه - ﷺ - سجد فيها.\nوالذم لا يتعلق إلا بترك واجب، وبالأمر في الباقي، وهو للوجوب، وبقوله: ﴿إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ الرَّحْمَنِ خَرُّوا سُجَّدًا وَبُكِيًّا﴾ [مريم:٥٨].\nواحتج الجمهور بالأحاديث التي ليس فيها سجود فسجد رسول الله - ﷺ - فيها (^٦)، وبحديث عمر الآتي: إن الله لم يكتب علينا السجود إلا أن\n_________\n(^١) وبرقم (٣٩٧٢) باب قتل أبي جهل.\n(^٢) \"صحيح مسلم\" (٥٧٦) كتاب: المساجد، باب: سجود التلاوة. و\"سنن أبي داود\" (١٤٠٦) كتاب: الصلاة، باب: من رأى فيها السجود. و\"سنن النسائي\" ٢/ ١٦٠ كتاب: الافتتاح، باب: سجود القرآن.\n(^٣) \"المدونة\" ١/ ١٠٦، \"الأم\" ١/ ١١٩، \"المغني\" ٢٢/ ٣٦٤.\n(^٤) \"الذخيرة\" ٢/ ٤١٠.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٤٠، \"المبسوط\" ٢/ ٤.\n(^٦) من ذلك ما رواه الترمذي (٥٧٩) كتاب: الصلاة، باب: ما يقول في سجود القرآن، وبرقم (٣٤٢٤) في الدعوات، باب: ما يقول في سجود القرآن، وابن ماجه (١٠٥٣) كتاب: إقامة الصلاة والسنة فيها، باب: سجود القرآن، وابن خزيمة ١/ ٢٨٢ (٥٦٢) كتاب: الصلاة، باب: الذكر والدعاء في السجود عند قراءة السجود. من حديث ابن عباس. وانظر: \"الصحيحة\" (٢٧١٠).","vol":"8","page":378},{"text":"نشاء (^١)؛ وهذا ينفي الوجوب، والصحابة حاضرون ولا منكر، والآية في الأولى في حق الكفار، والسياق يشهد له، وأيضًا فمعناه: لا يخضعون عند تلاوته. والأمر في الباقي للاستحباب جمعًا بين الأخبار.\nوقوله: ﴿سُجَّدًا وَبُكِيًّا﴾ [مريم: ٥٨] هو من أوصافهم، بدليل أن البكاء غير واجب.\nثم اختلف العلماء في سجود النجم اختلافهم في سجود المفصل.\nفروي عن عمر، وعثمان، وعلي، وابن مسعود، وابن عمر، وأبي هريرة أنهم كانوا يسجدون فيها والمفصل (^٢)، وهو قول الثوري، وأبي حنيفة، والليث، والشافعي، وأحمد، وإسحاق، وابن وهب، وابن حبيب من أصحاب مالك. واحتجوا بهذا الحديث.\nوقالت طائفة: لا سجود في النجم ولا في المفصل، روي ذلك عن عمر وأبي بن كعب، وابن عباس، وأنس، وعن سعيد بن المسيب، والحسن، وطاوس، وعطاء، ومجاهد (^٣). وقال يحيى: أدركت القراء لا يسجدون في شيء من المفصل، وهو قول مالك (^٤).\nواحتج لمن لم يره بحديث زيد بن ثابت الآتي في البخاري أنه - ﷺ - لم يسجد فيها (^٥)، وبما رواه قتادة عن عكرمة قَالَ: سجد رسول الله - ﷺ -\n_________\n(^١) برقم (١٠٧٧) كتاب: سجود القرآن، باب: من رأى أن الله -﷿- لم يوجب السجود.\n(^٢) رواه ابن أبي شيبة عن ابن مسعود وابن عمر وعثمان ١/ ٣٦٩ - ٣٧٠ (٤٢٤٢ - ٤٢٤٣، ٤٢٤٩، ٤٢٥٢). ورواه البيهقي عن عمر وأبي هريرة وعلي وابن مسعود ٢/ ٣١٤ - ٣١٥ كتاب: الصلاة، باب: سجدة النجم.\n(^٣) انظر: \"المصنف\" لابن أبي شيبة ١/ ٣٦٨ (٤٢٢٦، ٤٢٢٩، ٤٢٣١ - ٤٢٣٣، ٤٢٣٧)، و\"سنن البيهقي\" ٢/ ٣١٣ - ٣١٤.\n(^٤) \"المدونة\" ١/ ١٠٥، وانظر: \"التفريع\" ١/ ٢٧٠.\n(^٥) برقم (١٠٧٢) كتاب: سجود القرآن، باب: من قرأ السجدة ولم يسجد.","vol":"8","page":379},{"text":"بمكة في المفصل، فلما هاجر ترك (^١).\nواحتج الطبري للأولين فقال: يمكن أن يكون - ﷺ - لم يسجد فيها لأن زيدًا لم يسجد فيها فترك تبعًا له وقد ورد كذلك ويمكن أن يكون تركه لبيان الجواز.\nقال الطحاوي: ويمكن أن يكون قرأها في وقت النهي، أو لأنه كان على غير وضوء. وقيل: بيان جواز تأخيرها، وأنها ليست بواجبة على الفور.\nواحتج ابن القصار للأول فقال: إذا اعتبرنا سجود النجم والمفصل وجدناه يخرج من طريق سائر السجدات؛ لأن قوله في النجم: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾ [النجم: ٦٢] إنما هو أمر بالسجود، فوجب أن يتوجه إلى سجود الصلاة، وقوله: (اسجد) أي صلِّ، فلم يلزم ما ذكروه.\nوقال الطحاوي أيضًا: والنظر على هذا أن يكون كل موضع اختلف فيه، هل هو سجود أم لا؟ أن ينظر فيه، فإن كان موضع أمر فإنما هو تعليم فلا سجود فيه، فكل موضع فيه خبر عن السجود فهو موضع سجود التلاوة (^٢).\nوقال المهلب: يمكن أن يكون اختيار من اختار من العلماء ترك السجود في النجم والمفصل خشية أن يخلط على الناس صلاتهم، لأن المفصل هو الذي يقرأ في الصلوات (^٣).\nوقد أشار مالك ﵀ إلى هذا (^٤).\n_________\n(^١) رواه عبد الرزاق ٣/ ٣٤٣ - ٣٤٤ (٥٩٠٤) باب كم في القرآن من سجدة.\n(^٢) انظر: \"التفريع\" ١/ ٢٧٠.\n(^٣) \"شرح ابن بطال\" ٣/ ٥٤.\n(^٤) \"شرح معاني الآثار\" ١/ ٣٦٠","vol":"8","page":380},{"text":"قلتُ: لكن في أبي داود، وابن ماجه من حديث عمرو بن العاصي أن رسول الله - ﷺ - أقرأه خمس عشرة سجدة في القرآن منها ثلاث في المفصل (^١).\nوأما حديث ابن عباس أنه - ﷺ - لم يسجد في شيء من المفصل منذ تحول إلى المدينة فأخرجه أبو داود، وإسناده ضعيف (^٢).\nوقد ثبت حديث أبي هريرة في مسلم والأربعة: سجدنا مع رسول الله - ﷺ - في ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١] و﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ [العلق:١] (^٣) -وقام الإجماع على أن إسلام أبي هريرة كان بعد الهجرة- والمشهور أنه سنة سبع فدل على السجود فيه.\nقَالَ ابن التين: وابن عباس لم يشهد جميع إقامته - ﷺ - بالمدينة، وإنما قدم سنة ثمان بعد الفتح. قَالَ: ويحتمل أن يجتزئ بسجود الركعة؛ لأن سجود المفصل أواخر السور. وقد قَالَ ابن حبيب: القارئ غير بين أن يسجد أو يركع ويسجد (^٤).\nوأما حديث زيد فمحمول على تركه لبيان الجواز.\n_________\n(^١) أبو داود (١٤٠١)، ابن ماجه (١٠٥٧)، وضعفه الألباني في \"ضعيف أبي داود\" (٢٤٨).\n(^٢) أبو داود (١٤٠٣)، وأشار الحافظ لضعفه في \"الفتح\" ٢/ ٤٥٨. وضعفه الألباني \"ضعيف أبي داود\" (٢٥١).\n(^٣) \"صحيح مسلم\" (٥٧٨) كتاب: المساجد، باب: سجود التلاوة. أبو داود (١٤٠٧)، والترمذي (٥٧٨) (١٠٨)، والنسائي ٢/ ١٦٢، وابن ماجه (١٠٥٨).\n(^٤) لم نقف على هذا القول لابن حبيب، ولكن رُوي عنه أنه قال فيمن قرأ في الصلاة سجدة فسجد لها ثم قام أنه مخير أن يركع أو يقرأ من سورة أخرى شيئًا ثم يركع.\nانظر: \"المنتقى\" ١/ ٣٥٠، و\"التاج والإكليل\" ٢/ ٣٦٨.","vol":"8","page":381},{"text":"وقوله: (وَسَجَدَ مَعَهُ المسلمون والمشركون) أي: من كان حاضرًا، قاله ابن عباس؛ حَتَّى شاع أن أهل مكة أسلموا، وقدم من كان هاجر إلى أرض الحبشة لذلك. وللبزار من حديث المطلب بن أبي وداعة قَالَ: سجد رسول الله - ﷺ - في النجم، ولم أسجد -وكان مشركًا حينئذٍ- قَالَ: فلن أدع السجود فيها أبدًا، أسلم المطلب يوم الفتح. وللنسائي عنه، قَالَ: قرأ النبي - ﷺ - بمكة سورة النجم فسجد وسجد من عنده، فرفعت رأسي، وأبيت أن أسجد -ولم يكن يومئذٍ أسلم المطلب (^١).\nوفي لفظ له: رأيت رسول الله - ﷺ - سجد في النجم، وسجد الناس معه. قَالَ المطلب: ولم أسجد معهم، وهو يومئذٍ مشرك. قَالَ المطلب: ولا أدع السجود فيها أبدًا (^٢).\nقَالَ القاضي عياض: وكان سبب سجودهم ما قاله ابن مسعود أنه أول سجدة نزلت، وأما ما يرويه الإخباريون والمفسرون أن سبب ذلك ما جرى على لسان رسول الله - ﷺ - من الثناء على آلهة المشركين في سورة النجم (^٣). قلتُ: ومن جملتهم الداودي، وآخرهم ابن التين\n_________\n(^١) \"سنن النسائي\" ٢/ ١٦٠ كتاب: الافتتاح، باب: السجود في النجم. وحسنه الألباني في \"صحيح النسائي\" قائلًاَ: حسن الإسناد.\n(^٢) رواه عبد الرزاق ٣/ ٣٣٩ (٥٨٨١) كتاب: فضائل القرآن، باب: كم في القرآن من سجدة. وأحمد ٣/ ٤٢٠ وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١١٠ (٨١٣).\nوالطحاوي في \"شرح معاني الآثار\" ١/ ٣٥٣. والطبراني ٢٠/ ٢٨٨ (٦٧٩).\nوالحاكم في \"المستدرك\" ٣/ ٦٣٣ كتاب: معرفة الصحابة. والبيهقي ٢/ ٣١٤ كتاب: الصلاة، باب: سجدة النجم. قال الذهبي في \"المهذب\" ٢/ ٧٥٣ (٣٢٨٩): إسناده حسن.\n(^٣) ورد بهامش (س) ما نصه: وقد ذكر ابن سيد الناس ذلك في شبهه وتكلم عليه كلامًا حسنًا وذكر من ضعفه كالمنذري ومن خالفه كالدمياطي فراجعه منها تجده بفوائد. وانظر: \"إكمال المعلم\" ٢/ ٥٢٥. وأثر ابن مسعود رواه الطبري في =","vol":"8","page":382},{"text":"فباطل لا يصح منه شيء لا من جهة النقل ولا من جهة العقل؛ لأن مدح إله غير الله كفر ولا يصح نسبة ذلك إلى لسان رسول الله - ﷺ -، ولا أن يقوله الشيطان على لسانه، ولا يصح تسليط الشيطان على ذلك.\nوقوله: (غَيْرَ شَيْخٍ أَخَذَ كَفًّا مِنْ تُرَابٍ فسجد عليه)، هذا الشيخ: هو أمية بن خلف كما ذكره البخاري في تفسير سورة النجم (^١). وقال ابن سعد: إنه الوليد بن المغيرة. قَالَ: وقال بعضهم: إنه أبو أحيحة، وقال بعضهم: كلاهما جميعًا فعل ذلك (^٢). قَالَ محمد بن عمر: وكان ذلك في شهر رمضان سنة خمس من المبعث (^٣). وحكى المنذري فيه أقوالًا: الوليد بن المغيرة، عتبة بن ربيعة، أبو أحيحة، سعيد بن العاص. قَالَ: وما ذكره البخاري أصح، وقتل يوم بدر كافرًا. ولم يحكِ ابن بطال غير أنه الوليد بن المغيرة (^٤) (^٥).\nوذكر ابن بزيزة أن ذلك كان من المنافقين، وهو وهم.\nوفيه: أن الركوع لا يقوم مقام سجود التلاوة. وقيل بالإجزاء.\nوفيه: أن من خالف الشارع استهزاءً به فقد كفر، قَالَ تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ الآية [النور: ٦٣] فلذلك أصاب هذا الشيخ فتنة وكفر، ويصيبه في الآخرة عذاب أليم بكفره واستهزائه.\n_________\n= \"تفسيره\" ٩/ ١٧٤ - ١٧٧ (٢٥٣٢٧ - ٢٥٣٣٥)، وابن أبي حاتم في \"تفسيره\" ٨/ ٢٥٠٠ (١٣٩٩٨). والواحدي في \"أسباب النزول\" ٣١٩ (٦٢٣).\n(^١) سيأتي ذكره في الرواية (٤٨٦٣) كتاب: التفسير، باب: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾.\n(^٢) \"الطبقات الكبرى\" ١/ ٢٠٥.\n(^٣) ذكر عنه ابن سعد في \"الطبقات\" ١/ ٢٠٦.\n(^٤) \"شرح ابن بطال\" ٣/ ٥٤.\n(^٥) ورد بهامش (س) ما نصه: حاشية: وفي تفسير ابن حبان أنه أبو لهب.","vol":"8","page":383},{"text":"وقد اختلف العلماء في عدد سجود التلاوة على عدة أقوال:\nأصحها: أربع عشرة سجدة: في آخر الأعراف، وفي الرعد، والنحل، وبني إسرائيل، ومريم، وثنتان في الحج، وفي الفرقان، والنمل، و(الم * تنزيل)، و(حم السجدة)، والنجم، وإذا السماء انشقت، واقرأ. وهو أصح قولي الشافعي وأحمد (^١).\nثانيها: أربع عشرة لإسقاط ثانية الحج (^٢)، وإثبات - ﷺ - وهو مذهب أبي حنيفة، وداود، وابن حزم (^٣).\nثالثها: إحدى عشرة بإسقاط سجدات المفصل، وسجدة آخر الحج.\nوهو مشهور مذهب مالك، وأصحابه (^٤)، وروي عن ابن عمر (^٥)، ورواه ابن أبي شيبة عن ابن عباس (^٦).\nرابعها: خمس عشرة، وهي المذكورات ثانيًا وإثبات آخر الحج، وهو قول المدنيين عن مالك (^٧). وهو مذهب عمر، وانبه عبد الله، والليث، وإسحاق، ورواية عن أحمد، وابن المنذر (^٨)، واختاره المروزي وابن سريج الشافعيان.\n_________\n(^١) انظر: \"الأوسط\" ٥/ ٢٦٤، و\"المغني\" ٢/ ٣٥٥.\n(^٢) ورد بهامش (س) ما نصه: من خط الشيخ وقع في ابن بطال: أول الحج بدل ثانية، وهو غلط.\n(^٣) انظر: \"التمهيد\" ٦/ ٧٩، و\"المحلى\" ٥/ ١٠٥.\n(^٤) \"المدونة\" ١/ ١٠٥.\n(^٥) رواه عنه ابن المنذر في \"الأوسط\" ٥/ ٢٦٧.\n(^٦) \"المصنف\" ١/ ٣٧٧ (٤٣٤٦) كتاب: الصلوات، باب: جميع سجود القرآن واختلافهم في ذلك.\n(^٧) انظر: \"التمهيد\" ٦/ ٧٩.\n(^٨) \"الأوسط\" ٥/ ٢٦٨.","vol":"8","page":384},{"text":"خامسها: أربع عشرة، أسقط منها سجدة ﴿وَالنَّجْمِ﴾، وهو قول أبي ثور (^١).\nسادسها: ثنتا عشرة، وهو قول مسروق فيما حكاه ابن أبي شيبة، أسقط ثانية الحج، و﴿ص﴾، والانشقاق (^٢).\nسابعها: ثلاث عشرة، أسقط ثانية الحج، والانشقاق، وهو قول عطاء الخراساني.\nثامنها: عزائم السجود خمس: الأعراف، وبنو إسرائيل، والنجم، والانشقاق، واقرأ، وهو مروي عن ابن مسعود، رواه ابن أبي شيبة، عن هشيم، عن مغيرة، عن إبراهيم، عنه (^٣).\nتاسعها: عزائمه أربع: ﴿الم (١) تَنْزِيلُ﴾، وحم السجدة، والنجم، و﴿اقْرَأْ﴾، رواه ابن أبي شيبة، عن عثمان، عن حماد بن سلمة، عن علي بن زيد، عن يوسف بن مهران، عن ابن عباس، وهو مروي عن علي أيضًا (^٤)؛ لأنه أمر بالسجود، والباقي وصف.\nالعاشر: ثلاث: ﴿الم (١) تَنْزِيلُ﴾، والنجم، و﴿اقْرَأْ﴾، رواه ابن أبي شيبة، عن عبد الأعلى، عن داود -يعني: ابن أبي إياس- عن جعفر، عن سعيد بن جبير (^٥).\nالحادي عشر: عشر، قاله عطاء (^٦).\n_________\n(^١) السابق.\n(^٢) \"المصنف\" ١/ ٣٧٧ (٤٣٤٤) كتاب: الصلوات، باب: جميع سجود القرآن واختلافهم في ذلك.\n(^٣) \"المصنف\" ١/ ٣٧٧ (٤٣٤٧).\n(^٤) \"المصنف\" ١/ ٣٧٨ (٤٣٤٩).\n(^٥) \"المصنف\" ١/ ٣٧٨ (٤٣٥٠).\n(^٦) \"الأوسط\" ٥/ ٢٦٧ قاله عطاء عن ابن عباس - ﵁ -.","vol":"8","page":385},{"text":"الثاني عشر: روى ابن أبي شيبة، عن هشيم، أنا أبو بشر، عن يوسف المكي، عن عبيد بن عمير قَالَ: عزائم السجود: ﴿الم (١) تَنْزِيلُ﴾ و﴿حم (١) تَنْزِيلُ﴾ ﴿حم (١) تَنْزِيلُ﴾، والأعراف، وبنو إسرائيل (^١). ولما أورد الترمذي حديث أم الدرداء عن زوجها قَالَ: سجدت مع رسول الله - ﷺ - إحدى عشرة سجدة، منها التي في النجم.\nقَالَ: وفي الباب عن علي، وابن عباس، وأبي هريرة، وابن مسعود، وزيد بن ثابت، وعمرو بن العاصي، وحديث أبي الدرداء حديث غريب (^٢).\nقلتُ: ومواضعها معروفة، واختلف عندنا في ثلاثة مواضع، والمالكية في موضعين آخرين، فصارت خمسة، وكل ذلك أوضحته في \"الفروع\"، فلا نطول به هنا، ونذكر بعضها فيما ترجم له البخاري كما سيمر بك.\nقَالَ أبو محمد بن حزم: ليس السجود فرضًا، ولكنه فضل، ويسجد لها في الفرض والتطوع وفي غير الصلاة في كل وقت، وفي وقت النهي، إلى القبلة، وإلى غير القبلة، وعلى طهارة، وعلى غير طهارة (^٣).\nقلتُ: نعوذ بالله من استدبار القبلة.\nوذكر أن السجدة الثانية في الحج لا يقول به في الصلاة أصلًا؛ لأنه لا يجوز أن يزاد في الصلاة سجود لم يصح به نص، والصلاة تبطل بذلك، وأما في غير الصلاة فهو حسن؛ لأنه فعل خير، وإنما لم يجز\n_________\n(^١) \"المصنف\" ١/ ٣٧٧ - ٣٧٨ (٤٣٧٨) كتاب: الصلوات، باب: جميع سجود القرآن واختلافهم في ذلك.\n(^٢) \"سنن الترمذي\" (٥٦٨ - ٥٦٩) كتاب: الصلاة، باب: ما جاء في سجود القرآن.\n(^٣) \"المحلى\" ٥/ ١٠٦.","vol":"8","page":386},{"text":"في الصلاة؛ لأنه لم يصح فيها سنة عن رسول الله - ﷺ -، ولا أجمع عليها، وإنما جاء فيها أثر مرسل.\nوصح عن عمر بن الخطاب، وابنه عبد الله، وأبي الدرداء السجود فيها (^١). وروي أيضًا عن أبي موسى الأشعري قَالَ: وقال ابن عمر: لو سجدت فيها واحدة لكانت السجدة في الأخيرة أحب إليَّ. وقال عمر: إنها فضلت بسجدتين (^٢). وروي أيضًا عن علي، وأبي موسى، وعبد الله ابن عمرو بن العاصي (^٣).\nولا حجة عندنا إلا فيما صح عن رسول الله - ﷺ -. وصح عن رسول الله - ﷺ - السجود في (ص) (^٤)، وسجودها بغير وضوء لغير القبلة؛ لأنها ليست صلاة، كذا ادُعي. قَالَ - ﷺ -: \"صلاة الليل والنهار مثنى مثنى\" (^٥)\n_________\n(^١) رواه عبد الرزاق عن عمر وابنه ٣/ ٣٤١ (٥٨٩٠) كتاب: فضائل القرآن، باب: كم في القرآن من سجدة، وابن أبي شيبة عنهم ١/ ٣٧٢ (٤٢٨٧ - ٤٢٨٩) كتاب: الصلوات، باب: من قال: في الحج سجدتان، وابن المنذر في \"الأوسط\" ٥/ ٢٦٤.\n(^٢) رواه عبد الرزاق عنهما ٣/ ٣٤١ (٥٨٩٠) كتاب: فضائل القرآن، باب: كم في القرآن من سجده، وابن أبي شيبة ١/ ٣٧٢ (٤٢٨٧) كتاب: الصلوات، باب: من قال: في الحج سجدتان، وكان يسجد فيها مرتين، وابن المنذر في \"الأوسط\" ٥/ ٢٦٤.\nوذكر الترمذي أثر عمر (أنها فضلت بسجدتين) عقب الرواية (٥٧٨) كتاب: الصلاة، باب: ما جاء في السجدة في الحج.\n(^٣) رواه عن علي بن أبي شيبة ١/ ٣٧٣ (٤٢٩١)، ورواه عنهم ابن المنذر في \"الأوسط\" ٥/ ٢٦٤ - ٢٦٥.\n(^٤) ستأتي برقم (٤٨٠٧) كتاب: التفسير، باب: سورة ﴿ص﴾.\n(^٥) سلف برقم (٤٧٢ - ٤٧٣)، ورواه مسلم (٧٤٩) عن ابن عمر مرفوعًا بلفظ: \"صلاة الليل مثنى مثنى\". أي: بدون ذكر النهار.\nورواه بهذا اللفظ بذكر: النهار، أبو داود (١٢٩٥)، والترمذي (٥٩٧)، والنسائي =","vol":"8","page":387},{"text":"فما كان أقل فليس صلاة إلا أن يأتي نص بأنه صلاة، كركعة الخوف والوتر، ولا نص في أن سجدة التلاوة (^١) صلاة. وروي عن عثمان، وسعيد بن المسيب: تومئ الحائض بالسجود. قال سعيد: وتقول: رب لك سجدت (^٢). وعن الشعبي جواز سجودها إلى غير القبلة (^٣).\n_________\n= في \"المجتبى\" ٣/ ٢٢٧، وفي \"الكبرى\" ١/ ١٧٩ (٤٧٢)، وابن ماجه (١٣٢٢) من طريق شعبة، عن يعلى بن عطاء، عن علي بن عبد الله البارقي الأزدي، عن ابن عمر، مرفوعًا به.\nواختلف في صحة الحديث بزيادة لفظة: (النهار). فصححه ابن خزيمة ٢/ ٢١٤ (١٢١٠)، وابن حبان ٦/ ٢٣١ - ٢٣٢ (٢٤٨٢ - ٢٤٨٣، ٦/ ٢٤١ (٢٤٩٤). وكذا صححه البخاري -فيما رواه عنه البيهقي في \"السنن\" ٢/ ٤٨٧ (٤٥٧٥). لكن قال النسائي في \"المجتبي\": هذا الحديث عندي خطأ. وقال في \"السنن الكبرى\": هذا إسناد جيد، ولكن أصحاب ابن عمر خالفوا عليًّا الأزدي، خالفه سالم ونافع وطاوس اهـ. يعني أن الثلاثة رووه عن ابن عمر دون ذكر النهار.\nونقل المصنف -﵀- في \"البدر المنير\" ٤/ ٣٥٨ عن الحاكم في \"علوم\nالحديث\" والدارقطني في \"العلل\" تضعيف هذِه الزيادة. وصححه أيضًا بهذِه الزيادة الخطابي في \"المعالم\" ١/ ٢٤١، والنووي -﵀- فقال في \"شرح مسلم\" ٦/ ٣٠، وفي \"المجموع\" ٣/ ٥٤٠، وفي \"الخلاصة\" ١/ ٥٥٣: إسنادها صحيح.\nوأطلق القول بصحة الحديث في \"المجموع\" ٣/ ٥٤٩. وكذا صحح المصنف -﵀- إسناده في \"البدر\" ٤/ ٣٥٨، ونقل عن البيهقي تصحيحه في \"الخلافيات\".\nوصححه الألباني في \"صحيح أبي داود\" (١١٧٢)، وانظر: \"تمام المنة\" ص ٢٣٩ - ٢٤٠.\n(^١) في الأصل: الصلاة.\n(^٢) رواه عنهما ابن أبي شيبة ١/ ٣٧٥ (٤٣٢٠ - ٤٣٢١) كتاب: الصلوات، باب: الحائض تسمع السجدة.\n(^٣) رواه عنه ابن أبي شيبة ١/ ٣٧٥ (٤٣٢٥) كتاب: الصلوات، باب: في الرجل يسجد السجدة وهو على غير وضوء.","vol":"8","page":388},{"text":"<span data-type='title' id=toc-910>٢ - باب سَجْدَةِ تَنْزِيلُ السَّجْدَةُ</span>\n١٠٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ فِي الجُمُعَةِ فِي صَلَاةِ الفَجْرِ: ﴿الم (١) تَنْزِيلُ﴾ [السَّجْدَةَ: ١ - ٢] وَ: ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ [الإنسان: ١]. [انظر: ٨٩١ - مسلم: ٨٨٠ - فتح: ٢/ ٥٥٢]\nذكر فيه حديث أبي هريرة قَالَ: كَانَ رسول الله - ﷺ - يَقْرَأُ فِي الجُمُعَةِ فِي صَلَاةِ الفَجْرِ: ﴿الم (١) تَنْزِيلُ﴾ [السَّجْدَة: ١ - ٢] وَ: ﴿هَلْ أَتَى عَلَى الإِنْسَانِ﴾ [الإنسان:١].\nهذا الحديث أخرجه مسلم أيضًا (^١). وقد سلف في الجمعة (^٢).\nو(سفيان) في إسناده هو الثوري. وللإسماعيلي: ﴿الم (١) تَنْزِيلُ﴾ السجدة كما في الكتاب. وفي رواية: ﴿الم (١) تَنْزِيلُ﴾، و﴿هَلْ أَتَاكَ﴾.\nوقد زاد الحسن حديث الغاشية وقال: لم يذكر السجدة.\nوفيه: السجود في تنزيل، وهو إجماع كما ادعاه ابن بطال (^٣)، وفيه ما سلف.\nوفيه أيضًا: دلالة على استحباب ذلك في صلاة الصبح يوم الجمعة، وقد سلف واضحًا.\nوفيه: دلالة أيضًا على جواز قراءة السجدة في الفريضة، وهو قول مالك في رواية ابن وهب وابن حبيب (^٤)، واحتج لهما أيضًا بفعل عمر\n_________\n(^١) \"صحيح مسلم\" (٨٨٠) كتاب: الجمعة، باب: ما يقرأ في يوم الجمعة.\n(^٢) برقم (٨٩١) باب: ما يقرأ في صلاة الفجر يوم الجمعة.\n(^٣) \"شرح ابن بطال\" ٣/ ٥٤.\n(^٤) انظر: \"الذخيرة\" ٢/ ٤١٤.","vol":"8","page":389},{"text":"ذلك بحضرة الصحابة، فلم ينكره أحد (^١). وكره مالك قراءتها للإمام في فرض خشية التخليط على من خلفه. وقال أشهب: إنه إن كان من وراءه عدد قليل جاز، وإلا كره. وقال ابن حبيب: لا يقرأ بالسجدة فيما يسر فيه (^٢).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٣٨٢ (٤٣٩٤) كتاب: الصلوات، باب: من رخص أن تقرأ السجدة فيما يجهر به من الصلاة.\n(^٢) \"المدونة\" ١/ ١٠٥ - ١٠٦، \"المنتقى\" ١/ ٣٥٠.","vol":"8","page":390},{"text":"<span data-type='title' id=toc-911>٣ - باب سَجْدَةِ ﴿ص﴾</span>\n١٠٦٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ وَأَبُو النُّعْمَانِ قَالَا: حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: ﴿ص﴾ لَيْسَ مِنْ عَزَائِمِ السُّجُودِ، وَقَدْ رَأَيْتُ النَّبِيَّ - ﷺ - يَسْجُدُ فِيهَا. [٣٤٢٢ - فتح: ٢/ ٥٥٢]\nذكر فيه حديث ابن عباس قَالَ: سجدة ﴿ص﴾ لَيْسَ مِنْ عَزَائِمِ السُّجُودِ، وَقَدْ رَأَيْتُ النَّبِيَّ - ﷺ - يَسْجُدُ فِيهَا.\nهذا الحديث من أفراده، ويأتي في أحاديث الأنبياء (^١)، والتفسير في سورة الأنعام (^٢)، وص (^٣).\nولم يخرج مسلم في ﴿ص﴾ شيئًا.\nوذكر البخاري في تفسير سورة ﴿ص﴾ عن العوام قَالَ: سألت مجاهدًا عن سجدة ﴿ص﴾ فقال: سألت ابن عباس: من أين سجدت؟ قَالَ: أوما تقرأ: ﴿وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ﴾، ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ فكان داود من أمر نبيكم أن يقتدي به، فسجدها داود شكرًا، فسجدها رسول الله - ﷺ - (^٤).\nوأخرج النسائي من حديث ابن عباس مرفوعًا: \"سجدها داود توبة، ونسجدها شكرًا\" (^٥).\nوأخرج أبو داود السجود فيها مرة وتركها أخرى من حديث أبي\n_________\n(^١) برقم (٣٤٢٢) باب: ﴿وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الأَيْدِ إِنَّهُ أَوَّابٌ﴾.\n(^٢) برقم (٤٦٣٢) باب: قوله: ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾.\n(^٣) بر قم (٤٨٠٧) باب: سورة ﴿ص﴾.\n(^٤) برقم (٤٨٠٧)\n(^٥) \"سنن النسائي\" ٢/ ١٥٩ كتاب: الافتتاح، باب: سجود القرآن، السجود في ﴿ص﴾.","vol":"8","page":391},{"text":"سعيد الخدري (^١)، وصححه الحاكم على شرط الشيخين (^٢). وأخرج أبو داود، وابن ماجه، والحاكم من حديث عمرو بن العاصي أن رسول الله - ﷺ - أقرأه خمس عشرة سجدة في القرآن، منها ثلاث في المفصل، وفي الحج سجدتان. قَالَ الحاكم: رواته مصريون قد احتج الشيخان بأكثرهم. وليس في عدد سجود القرآن أتم منه (^٣).\nوهو دال على أن سجدة ﴿ص﴾ داخلة فيما أقرأه رسول الله - ﷺ -؛ لأن العلماء مجمعون على اختلاف بينهم أنه لا يزاد على خمس عشرة سجدة.\nوروى ابن ماجه من حديث أبي الدرداء قال: سجدت مع رسول الله - ﷺ - إحدى عشرة سجدة ليس فيها من المفصل شيء: الأعراف، والرعد، والنحل، وبنو إسرائيل، ومريم، والحج، وسجدة الفرقان، وسليمان والسجدة، وفي ﴿ص﴾، وسجدة الحواميم (^٤). ورواه الترمذي ولفظه: سجدت مع رسول الله - ﷺ - إحدى عشرة سجدة منها التي في النجم، وقال: حديث غريب (^٥).\n_________\n(^١) \"سنن أبي داود\" (١٤١٠) كتاب: سجود القرآن، باب: السجود في ﴿ص﴾. وقال الألباني في \"صحيح أبي داود\" (١٢٧٠): إسناده صحيح على شرط البخاري.\n(^٢) \"المستدرك\" ١/ ٢٨٤ - ٢٨٥ كتاب: الجمعة. ولم يخرجاه.\n(^٣) \"سنن أبي داود\" (١٤٠١) كتاب: سجود القرآن، باب: تفريع أبواب السجود وكم سجدة في القرآن، و\"سنن ابن ماجه\" (١٠٥٧) كتاب: إقامة الصلاة، باب: عدد سجود القرآن، و\"المستدرك\" ١/ ٢٢٣.\nقال الألباني في \"ضعيف أبي داود\" برقم (٢٤٨): إسناده ضعيف، عبد الله بن جنين والحارث بن سعيد مجهولان.\n(^٤) ابن ماجه (١٠٥)، وضعفه الألباني في \"ضعيف ابن ماجه\" (٢١٧).\n(^٥) \"سنن الترمذي\" (٥٦٨).","vol":"8","page":392},{"text":"وقال أبو داود: روي عن أبي الدرداء مرفوعًا إحدى عشرة سجدة، وإسناده واهٍ (^١). وفي الدارقطني من حديث ابن عباس: رأيت عمر قرأ على المنبر ﴿ص﴾ فسجد، ثم رقى على المنبر (^٢).\nوروى ابن أبي شيبة عن ابن عباس: في ص سجدة تلاوة ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ ومثله عن ابن عمر وعن أبيه أنه كان يسجد في ص، وعن عثمان مثله. وعن سعيد بن جبير أنه - ﷺ - قرأها وهو على المنبر، ثم نزل فسجد (^٣). وذكر فيها آثارًا أخر في السجود فيها (^٤).\nإذا عرفت ذلك، فاختلف العلماء من أصحاب النبي - ﷺ - وغيرهم في السجود في ﴿ص﴾. ورأى بعض أهل العلم السجود فيها، وهو قول سفيان، وابن المبارك والشافعي، وأحمد، وإسحاق (^٥)، ثم هي عند الشافعي ليست من عزائم السجود (^٦). أي: ليست بسجدة تلاوة، ولكنها سجدة شكر تستحب في غير الصلاة، وتحرم فيها في الأصح، وهذا هو المنصوص، وبه قطع الجمهور.\nوقد أسلفنا عن ابن سريج، وأبي إسحاق المروزي أنها عندهما من العزائم، والمذهب الأول. وقال أبو حنيفة ومالك: هي من سجود التلاوة (^٧). وعن أحمد كالمذهبين (^٨). والمنصور منهما كقول الشافعي،\n_________\n(^١) \"سنن أبي داود\" عقب الرواية (١٤٠١).\n(^٢) \"سنن الدارقطني\" ١/ ٤٠٧ كتاب: الصلاة، باب: سجود القرآن.\n(^٣) \"المصنف\" ١/ ٣٧٠ (٤٢٥٥ - ٤٢٥٨) كتاب: الصلاة، باب: من قال: في ص سجدة وسجد فيها.\n(^٤) \"المصنف\" ١/ ٣٧١ (٤٢٦٢ - ٤٢٦٨)\n(^٥) انظر: \"الأوسط\" ٥/ ٢٥٥، \"المغني\" ٢/ ٣٥٢.\n(^٦) انظر: \"الأوسط\" ٥/ ٢٥٣.\n(^٧) \" المدونة\" ١/ ١٠٥، ١/ ١٠٥، \"التمهيد\" ٦/ ٧٧.\n(^٨) انظر: \"المغني\" ٢/ ٣٦١ - ٣٦٢.","vol":"8","page":393},{"text":"ومثله قَالَ داود. وعن ابن مسعود: لا سجود فيها. وقال: هي توبة نبي (^١).\nوروي مثله عن عطاء، وعلقمة، وأبي المليح (^٢). وروي عن عمر، وعثمان، وعقبة، وسعيد بن المسيب، والحسن، وطاوس، والثوري السجود فيها (^٣)، وقد سلف عن ابن عباس مثله (^٤)، واحتجاجه بالقرآن أولى من قوله: ﴿ص﴾ ليس من عزائم السجود.\nقَالَ الطحاوي: والنظر عندنا إثباتها فيها؛ لأن موضع السجود منها موضع خبر لا موضع أمر، فينبغي أن يرد إلى حكم أشكاله من الأخبار، فنثبت السجود فيها (^٥).\nاستدل من قَالَ: إنها من العزائم بحديث أبي سعيد السالف؛ لأنه نزل وقطع الخطبة، وكونها توبة لا ينافي كونها عزيمة.\n_________\n(^١) رواه عبد الرزاق ٣/ ٣٣٨ (٥٨٧٣) كتاب: فضائل القرآن، باب: كم في القرآن من سجدة، وابن أبي شيبة ١/ ٣٧١ (٤٢٦٩ - ٤٢٧١) كتاب: الصلوات، باب: من كان لا يسجد في ص ولا يرى فيها سجدة، والبيهقي ٢/ ٣١٩ كتاب: الصلاة، باب: سجدة ص، وفي \"المعرفة\" ٣/ ٢٥٢ في الصلاة، باب: السجود في ص.\n(^٢) رواه ابن أبي شيبة عن أبي المليح وعلقمة ١/ ٣٧١ (٤٢٧٣ - ٤٢٧٤) كتاب: الصلوات، باب: من كان لا يسجد في ص ولا يرى فيها سجدة.\n(^٣) رواه عبد الرزاق عن عمر وعثمان ٣/ ٣٣٦ (٥٨٦٢)، (٥٨٦٤) كتاب: فضائل القرآن، باب: كم في القرآن من سجدة. وعن طاوس ٣/ ٣٣٨ (٥٨٧١) كتاب: فضائل القرآن، باب: كم في القرآن من سجدة، وابن أبي شيبة عن عثمان وعمر وطاوس والحسن ١/ ٣٧٠ - ٣٧١ (٤٢٥٧)، (٤٢٥٨، ٤٢٦٤ - ٤٢٦٥، ٤٢٦٧) كتاب: الصلوات، باب: من قال في ﴿ص﴾ سجدة وسجد فيها، وابن المنذر في \"الأوسط\" ٥/ ٢٥٤، والبيهقي في \"معرفة السنن والآثار\" ٣/ ٢٥٠ (٤٤٥٦ - ٤٤٥٨) كتاب: الصلاة، باب: السجود في ﴿ص﴾.\n(^٤) رواه عنه ابن أبي شيبة ١/ ٣٧٠ (٤٢٥٩ - ٤٢٦٠) كتاب: الصلوات، باب: من قال: في ﴿ص﴾ سجدة وسجد فيها.\n(^٥) \"شرح معاني الآثار\" ١/ ٣٦١.","vol":"8","page":394},{"text":"ومعنى قول ابن عباس: ﴿ص﴾ ليس من عزائم السجود أنها لم تنزل في هذه الأمة، وإنما الشارع اقتدى فيها بالأنبياء قبله. نبه عليه الداودي، ثم هذا إخبار عن مذهبه، وقد سجد الشارع فيها.\nفائدة:\nموضع السجود فيها (وأناب) [ص: ٢٤] أو (مآب) [ص: ٢٥] فيه خلاف عن مالك، حكاه ابن الحاجب في \"مختصره\" (^١)، وابن التين في \"شرحه\"، ومذهب أبي حنيفة الأول.\nثانية: قَالَ أبو بكر الرازي الحنفي في قوله تعالى: ﴿وَخَرَّ رَاكِعًا﴾ [ص: ٢٤] أجاز أصحابنا الركوع في سجدة التلاوة. وعن محمد بن الحسن أنه عبر بالركوع عن السجود (^٢)، وعن الحنابلة أنه لو قرأ السجدة في الصلاة وركع ركوع الصلاة أجزأ عن السجدة (^٣).\nوروى ابن أبي شيبة عن علقمة، والأسود، ومسروق، وعمرو بن شرحبيل: إذا كانت السجدة آخر السورة أجزأك أن تركع بها (^٤).\nوعن بعض الحنفية: ينوب الركوع عن سجدة التلاوة في الصلاة وخارجها (^٥). وفي \"الذخيرة\" للمالكية أشار ابن حبيب إلى جوازها بالركوع (^٦).\n_________\n(^١) \" مختصر ابن الحاجب\" ص ٦٤.\n(^٢) الأصل ١/ ٣١٤، ٣١٦.\n(^٣) انظر: \"المستوعب\" ٢/ ٢٥٤.\n(^٤) \"المصنف\" ١/ ٣٧٩ (٤٣٦٥) كتاب: الصلوات، باب: في السجدة تكون آخر السورة.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٤٢.\n(^٦) انظر: \"الذخيرة \" ٢/ ٤١٤.","vol":"8","page":395},{"text":"وروى الأثرم عن ابن عمر أنه كان إذا قرأ النجم في صلاة وبلغ آخرها كبَّر وركع بها، وإن قرأ بها في غير صلاة سجد. وعن عبد الرحمن بن يزيد: سألنا عبد الله عن السورة في آخرها سجدة، أيركع أو يسجد؟ قَالَ: إذا لم يكن بينك وبين السجود إلا الركوع فقريب (^١).\n_________\n(^١) رواه ابن أبي شيبة ١/ ٣٨٠ (٤٣٧١) كتاب: الصلوات، باب: في السجدة تكون آخر السورة.","vol":"8","page":396},{"text":"<span data-type='title' id=toc-912>٤ - باب سَجْدَةِ النَّجْمِ</span>\nقَالَهُ ابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n١٠٧٠ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَرَأَ سُورَةَ النَّجْمِ فَسَجَدَ بِهَا، فَمَا بَقِيَ أَحَدٌ مِنَ القَوْمِ إِلاَّ سَجَدَ، فَأَخَذَ رَجُلٌ مِنَ القَوْمِ كَفًّا مِنْ حَصًى أَوْ تُرَابٍ، فَرَفَعَهُ إِلَى وَجْهِهِ وَقَالَ: يَكْفِينِي هَذَا. فَلَقَدْ رَأَيْتُهُ بَعْدُ قُتِلَ كَافِرًا. [انظر: ١٠٦٧ - مسلم: ٥٧٦ - فتح ٢/ ٥٥٣]\nثم ذكر حديث الأسود عن ابن مسعود السالف أول سجود القرآن (^١)، وحديث ابن عباس يأتي بعد هذا الباب، وقد سلف السجود في ﴿وَالنَّجْمِ﴾ من حديث المطلب بن أبي وداعة أيضًا (^٢). وفي الدارقطني من حديث أبي هريرة: سجد رسول الله - ﷺ - بآخر النجم، والجن، والإنس، والشجر (^٣). ورواه ابن أبي شيبة بلفظ: سجد رسول الله - ﷺ - إلا رجلًا من قريش أراد بذلك الشهر (^٤).\n_________\n(^١) برقم (١٠٦٧) باب: ما جاء في سجود القرآن وسنتها.\n(^٢) سبق تخريجه في حديث (١٠٦٧).\n(^٣) \"سنن الدارقطني\" ١/ ٤٠٩ كتاب: الصلاة، باب: سجود القرآن. وقال: حدثنا ابن أبي داود، لم يروه عن هشام إلا مخلد.\n(^٤) \"المصنف\" ١/ ٣٧٠ (٤٢٥٣) كتاب: الصلوات، باب: من كان يسجد في المفصل.","vol":"8","page":397},{"text":"<span data-type='title' id=toc-913>٥ - باب سُجُودِ المُسْلِمِينَ مَعَ المُشْرِكِينَ، وَالمُشْرِكُ نَجَسٌ لَيْسَ لَهُ وُضُوءٌ</span>\nوَكَانَ ابْنُ عُمَرَ - ﵁ - يَسْجُدُ عَلَى وُضُوءٍ\n\n١٠٧١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - سَجَدَ بِالنَّجْمِ، وَسَجَدَ مَعَهُ المُسْلِمُونَ وَالمُشْرِكُونَ وَالجِنُّ وَالإِنْسُ. وَرَوَاهُ ابْنُ طَهْمَانَ عَنْ أَيُّوبَ. [٤٨٦٢ - فتح: ٢/ ٥٥٣]\nقوله: (نَجَسٌ) هو بفتح الجيم، قَالَ ابن التين: كذا رويناه، وكذا ضبط في بعض الكتب. قَالَ: والذي في اللغة نجس الشيء بالكسر فهو نجس بكسرها وفتحها أيضًا. وقال القزاز وغيره: إذا قالوه مع الرجس أتبعوه إياه، قالوا: رجس نجس -بكسر النون وسكون الجيم- والنجس في اللغة: كل مستقذر، وفي الشرع موضعه الفروع.\nقَالَ البخاري: وكان ابن عمر يسجد على وضوء\nثم ساق حديث ابن عباس: أنه - ﷺ - سجد بالنجم، وسجد معه المسلمون والمشركون والجن والإنس. ورواه ابن طهمان عن أيوب.\nالشرح:\nأما أثر ابن عمر فأسنده ابن أبي شيبة من حديث سعيد بن جبير قَالَ: كان عبد الله بن عمر ينزل عن راحلته فيهريق الماء، ثم يركب فيقرأ السجدة فيسجد وما يتوضأ، رواه عن محمد بن بشر، ثنا زكريا بن أبي زائدة، ثنا أبو الحسن -يعني: عبيد الله بن الحسن- عن رجل زعم أنه ثقة، عن سعيد به (^١).\n_________\n(^١) \"المصنف\" ١/ ٣٧٥ (٤٣٢٢) كتاب: الصلوات، باب: في الرجل يسجد السجدة وهو على غير وضوء.","vol":"8","page":398},{"text":"لكن روى البيهقي من حديث قتيبة بن سعيد، ثنا الليث، عن نافع، عن ابن عمر أنه قَالَ: لا يسجد الرجل إلا وهو طاهر (^١).\nووقع في رواية أبي الهيثم عن الفربرى: كان ابن عمر يسجد على وضوء، بحذف لفظة (غير). وكذا في نسخة الأصيلي، لكن الذي رواه ابن السكن كما في الكتاب، وهو الصواب، كما قَالَ ابن بطال (^٢).\nوأما حديث ابن عباس فأخرجه في التفسير أيضًا (^٣).\nوابن طهمان: هو إبراهيم، مات بعد الخمسين ومائة (^٤). قَالَ أحمد: ثقة، مرجئ، متكلم، أخرج له مسلم أيضًا (^٥).\nومتابعته أخرجها الإسماعيلي من حديث حفص عنه. ورواه عبد الصمد بن عبد الوارث، عن أبيه، عن أيوب، رواه الترمذي وصححه (^٦). وفي رواية جعفر بن مهران: سجد وهو بمكة بالنجم، إلى آخره (^٧).\nوذكر ابن أبي شيبة، عن وكيع، عن زكريا، عن الشعبي في الرجل يقرأ السجدة وهو على غير وضوء، قال: يسجد حيث كان وجهه.\nوروى أيضًا: حَدَّثَنَا أبو خالد الأحمر، عن الأعمش، عن عطاء، عن أبي عبد الرحمن قَالَ: كان يقرأ السجدة وهو على غير وضوء،\n_________\n(^١) \"السنن الكبرى\" ١/ ٩٠ كتاب: الطهارة، باب: استحباب الطهر للذكر والقراءة.\n(^٢) \"شرح ابن بطال\" ٣/ ٥٦.\n(^٣) سيأتي برقم (٤٨٦٢) باب: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾.\n(^٤) ورد بهامش (س) ما نصه: سنة بضع عشر، قاله في \"الكاشف\".\n(^٥) انظر: \"تهذيب الكمال\" ٢/ ١٠٨ (١٨٦).\n(^٦) \"سنن الترمذي\" (٥٧٥) كتاب: الصلاة، باب: ما جاء في السجدة في النجم.\n(^٧) رواه الطبراني ١١/ ٣١٨ - ٣١٩ (١١٨٦٦)، في \"الأوسط\" ٣/ ١٩٧ (٢٩١٠).","vol":"8","page":399},{"text":"وهو على غير القبلة، وهو يمشي، فيومئ برأسه إيماءً، ثم يسلم.\nوروى أيضًا: حدثنا أبو خالد الأحمر، عن محمد بن كريب، عن أبيه، عن ابن عباس في الرجل يقرأ السجدة وهو على غير القبلة أيسجد؟ قَالَ: نعم، لا بأس به (^١).\nوذهب فقهاء الأمصار منهم الأئمة الأربعة إلى أنه لا يجوز سجود التلاوة إلا على وضوء. فإن ذهب البخاري إلى الاحتجاج بسجود المشركين فلا حجة فيه؛ لأن سجودهم لم يكن على وجه العبادة لله، والتعظيم له، وإنما كان لما ألقى الشيطان على لسان الرسول من ذكر آلهتهم كما سلف. ولا يُستنبط من سجود المشركين جواز السجود على غير وضوء؛ لأن المشرك نجس لا يصح له وضوء ولا سجود إلا بعد عقد الإسلام.\nوإن كان البخاري أراد الرد على ابن عمر والشعبي بقوله: (وَالمُشْرِكُ نَجَسٌ ليس له وضوء)، فهو أشبه بالصواب (^٢).\nوقال ابن المنير: هذه الترجمة متلبسة، والصواب: رواية من روى أن ابن عمر كان يسجد للتلاوة على غير وضوء (^٣). والظاهر من قصد البخاري أنه صوب مذهبه واحتج له بسجود المشركين لها، والمشرك نجس لا وضوء له، ولم يذكر البخاري تمام القصة، ولا سبب سجود المشركين، وفي الإمساك عن ذكره إيهام على فهمهم، وليس كذلك؛\n_________\n(^١) \"المصنف\" ١/ ٣٧٥ - ٣٧٦ (٤٣٢٥، ٤٣٢٧ - ٤٣٢٨).\n(^٢) ورد بنحوه في \"شرح ابن بطال\" ٣/ ٥٧ بإطلاق فقهاء الأمصار دون ذكر الأئمة الأربعة.\n(^٣) رواه ابن أبي شيبة ١/ ٣٧٥ (٤٣٢٢) كتاب: الصلوات، باب: في الرجل يسجد السجدة وهو على غير وضوء.","vol":"8","page":400},{"text":"لأن الباعث لهم على تلك السجدة الشيطان لا الإيمان، فكيف يعتبر فعلهم حجة؟! والله أعلم بمراده من هذه الترجمة (^١).\nوالظاهر أن البخاري رجح الجواز لفعله المشركين بحضرة الشارع، ولم ينكر عليهم سجودهم بغير طهارة، ولأن الراوي أطلق عليه اسم السجود، فدل على الصحة ظاهرًا.\n_________\n(^١) \"المتواري\" ص ١١٥.","vol":"8","page":401},{"text":"<span data-type='title' id=toc-914>٦ - باب مَنْ قَرَأَ السَّجْدَةَ وَلَمْ يَسْجُدْ</span>\n١٠٧٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ أَبُو الرَّبِيعِ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنَا يَزِيدُ بْنُ خُصَيْفَةَ، عَنِ ابْنِ قُسَيْطٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّهُ أَخْبَرَهُ، أَنَّهُ سَأَلَ زَيْدَ بْنَ ثَابِتٍ - ﵁ - فَزَعَمَ أَنَّهُ قَرَأَ عَلَى النَّبِيِّ - ﷺ -: ﴿وَالنَّجْمِ﴾ [النجم: ١] فَلَمْ يَسْجُدْ فِيهَا. [١٠٧٣ - مسلم: ٥٧٧ - فتح: ٢/ ٥٥٤]\n\n١٠٧٣ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ عَبْدِ اللهِ بْنِ قُسَيْطٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: قَرَأْتُ عَلَى النَّبِيِّ - ﷺ - ﴿وَالنَّجْمِ﴾ [النجم:١] فَلَمْ يَسْجُدْ فِيهَا. [انظر: ١٠٧٢ - مسلم: ٥٧٧ - فتح: ٢/ ٥٤٤]\nذكر فيه عَنِ ابْنِ قُسَيْطٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّهُ أَخْبَرَهُ، أَنَّهُ سَأَلَ زَيْدَ ابْنَ ثَابِتٍ، فَزَعَمَ أَنَّهُ قَرَأَ عَلَى النَّبِيِّ - ﷺ -: ﴿وَالنَّجْمِ﴾ [النجم:١] فَلَمْ يَسْجُدْ فِيهَا.\nوبه، عن زيد قَالَ: قَرَاتُ عَلَى النَّبِيِّ - ﷺ -: ﴿وَالنَّجْمِ﴾ فَلَمْ يَسْجُدْ فِيهَا.\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا (^١)، ويأتي في التفسير (^٢)، وقد سلف الجواب عنه أول هذه الأبواب. وفي الدارقطني: فلم يسجد منا أحد (^٣).\nوقال ابن حزم: احتج المقلدون لمالك بخبر رويناه، ثم ساق حديث الباب، ولا حجة لهم؛ لأنه لم يقل: إنه - ﷺ - قَالَ: لا سجود فيها، وإنما هو حجة على من قَالَ بفرضيته، وكذا نقول: إنه ليس فرضًا، لكن فعله\n_________\n(^١) \"صحيح مسلم\" (٥٧٧) كتاب: المساجد، باب: سجود التلاوة.\n(^٢) هذا الحديث ليس في التفسير، وانظر: \"تحفة الأشراف\" (٣٧٣٣).\n(^٣) \"سنن الدارقطني\" ١/ ٤٠٩ - ٤١٠ كتاب: الصلاة، باب: سجود القرآن.","vol":"8","page":402},{"text":"أفضل، ولا حرج في تركه ما لم يرغب عن السنة، وأيضًا فإن راوي الحديث قد صح عن مالك أنه لا يعتمد على روايته، وهو يزيد بن عبد الله بن قُسَيط قَالَ: إن صارت روايته حجة في إبطال السنن على أنه ليس فيها شيء بما يدعونه. قَالَ: وقد صح بطلان هذا الخبر بحديث أبي هريرة أنه - ﷺ - سجد بهم في النجم (^١)، وأبو هريرة متأخر الإسلام (^٢).\nفرع:\nإذا لم يسجد القارئ، فهل يسجد السامع؟ فيه وجهان عندنا:\nأصحهما: نعم، وبه قَالَ ابن القاسم، وابن وهب، خلافًا لمطرف، وابن الماجشون، وأصبغ، وابن عبد الحكم، وصوبه ابن حبيب (^٣)؛ لأن القارئ لو كان في صلاة ولم يسجد، لم يسجد من معه، فكذا هذا.\nواختلف هل يسجد المعلم والذي يقرأ عليه أول مرة؟ حكاه ابن التين قَالَ: وقد قيل: هذا الحديث ناسخ للسجود فيها.\n_________\n(^١) رواه الشافعي في \"مسنده\" ١/ ١٢٣ (٣٦٣) كتاب: الصلاة، باب: في سجود التلاوة، وأحمد ٢/ ٣٠٤، ٢/ ٤٤٣، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٥٣.\n(^٢) \"المحلى\" ٥/ ١٠٩ - ١١٠.\n(^٣) \"المدونة\" ١/ ١٠٦، \"كفاية الطالب\" ١/ ٣١٨، \"البيان والتحصيل\" ١/ ٢٧٨، \"المنتقى\" ١/ ٣٥٣، \"روضة الطالبين\" ١/ ٣١٩.","vol":"8","page":403},{"text":"<span data-type='title' id=toc-915>٧ - باب سَجْدَةِ ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١]\n١٠٧٤ </span>- حَدَّثَنَا مُسْلِمٌ وَمُعَاذُ بْنُ فَضَالَةَ قَالَا: أَخْبَرَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: رَأَيْتُ أَبَا هُرَيْرَةَ - ﵁ - قَرَأَ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١] فَسَجَدَ بِهَا، فَقُلْتُ: يَا أَبَا هُرَيْرَةَ، أَلَمْ أَرَكَ تَسْجُدُ قَالَ: لَوْ لَمْ أَرَ النَّبِيَّ - ﷺ - يَسْجُدُ لَمْ أَسْجُدْ. [انظر: ٧٦٦ - مسلم: ٥٧٨ - فتح: ٢/ ٥٦٦]\nذكر فيه حديث أبي سلمة: رَأَيْتُ أَبَا هُرَيْرَةَ قَرَأَ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١] فَسَجَدَ بِهَا، فَقُلْتُ: يَا أَبَا هُرَيْرَةَ، أَلَمْ أَرَكَ تَسْجُدُ؟ قَالَ: لَوْ لَمْ أَرَ النَّبِيَّ - ﷺ - سْجُدُ لَمْ أَسْجُدْ.\nهذا الحديث أخرجه مسلم والأربعة أيضًا (^١)، ومن جملة طرقه عن أبي هريرة عبد الرحمن بن هرمز الأعرج عنه، أخرجه مسلم (^٢).\nو(عبد الرحمن) هذا كثير الحديث (^٣)، بخلاف عبد الرحمن المقعد فإنه قليله، وكلاهما يلقب بالأعرج (^٤).\n_________\n(^١) مسلم (٥٧٨) كتاب: المساجد، باب: سجود التلاوة، أبو داود (١٤٠٧)، الترمذي (٥٧٨)، والنسائي ٢/ ١٦١ - ١٦٢، وابن ماجه (١٠٥٨).\n(^٢) مسلم (٥٧٨/ ١٠٩).\n(^٣) عبد الرحمن بن هرمز الأعرج، أبو داود المدني، مولى ربيعة بن الحارث بن عبد المطلب، ويقال مولى محمد بن ربيعة. قال أحمد بن عبد الله العجلي: مدني، تابعي، ثقة. ذكره محمد بن سعد في الطبقة الثانية من أهل المدينة، وقال: كان ثقة كثير الحديث.\nوقال أبو زرعة، وابن خراشة: ثقة.\nانظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٦٠ (١١٤٤)، \"معرفة الثقات\" ٢/ ٩٠ (١٠٨٥)، \"الجرح والتعديل\" ٥/ ٢٩٧ (١٤٠٨)، \"الثقات\" ٥/ ١٠٧، \"تهذيب الكمال\" ١٧/ ٤٦٧ - ٤٧٠ (٣٩٨٣).\n(^٤) عبد الرحمن بن سعد الأعرج، أبو حميد، المدني المقعد، مولى بني مخزوم.\nقال النسائي: ثقة. قال عثمان بن سعيد الدارمي، عن يحيى بن معين: لا أعرفه. =","vol":"8","page":404},{"text":"وقال أبو مسعود: هما واحد. وقال المزي: إن هذا الحديث من رواية المقعد (^١). وطرقه الدارقطني فأبلغ.\nوقوله: (أَلَمْ أَرَكَ تَسْجُدُ؟) أي: في سورة ما رأيت الناس يسجدون فيها. قَالَ المهلب: هكذا رواه الليث، عن ابن الهادي، عن أبي سلمة. فهذا يدل على أنه لم يكن العمل عندهم على السجود في ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾، كما قَالَ مالك وأهل المدينة، فأنكر عليه سجوده فيها، ولا يجوز إنكار ما عليه العمل. قَالَ: وهذا يدل على أنها ليست من العزائم (^٢)، ولا نسلم ذلك له، وهو بناه على عدم السجود في المفصل، ومن قَالَ به سجد فيها. وقد سلف الخلاف فيه.\nوالحديث حجة لمن رآه؛ لأن أبا هريرة راويه شاهد السجود، وهو متأخر الإسلام كما سلف بعد حديث من روى نفيه (^٣). وروى البيهقي عن عمار أنه قرأ هذه السورة وهو على المنبر فنزل فسجدها (^٤).\nواحتج الكوفيون بأنه إخبار لا أمر وسجود التلاوة إنما هو في موضع الإخبار، وموضع الأمر إنما هو تعليم، فلا سجود فيه، وهذا قول الطحاوي. واحتج من قَالَ: لا سجود في المفصل بأن معنى سجود التلاوة ما كان على وجه المدح والذم، وسجدة ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ خارجة عن هذا المعنى لأن قوله: ﴿وَإِذَا قُرِئَ عَلَيْهِمُ القُرْآنُ لَا يَسْجُدُونَ (٢١)﴾\n_________\n= انظر ترجمته في: \"الجرح والتعديل\" ٥/ ٢٣٨ (١١٢٤). و\"تهذيب الكمال\" ١٧/ ١٣٩ (٣٨٣١). و\"تهذيب التهذيب\" ٢/ ٥١١.\n(^١) \"تحفة الأشراف\" ١٠/ ١٤٥ (١٣٥٩٨).\n(^٢) \"شرح ابن بطال\" ٣/ ٥٩.\n(^٣) انظر: \"التفريع\" ١/ ٢٧٠، \"التمهيد\" ٦/ ٧٤ - ٧٥.\n(^٤) \"السنن الكبرى\" ٢/ ٣١٦ كتاب: الصلاة، باب: سجدة إذا السماء انشقت.","vol":"8","page":405},{"text":"إنما يعني: أي لا يسجدون بعد الإيمان السجود المذكور في القرآن للصلاة. وهذا ليس بخطاب للمؤمنين؛ لأنهم يسجدون مع الإيمان سجود الصلاة.\nفائدة:\nنسجد عند قوله: ﴿لَا يَسْجُدُونَ﴾. وقال ابن حبيب: في آخرها (^١)، والأول أظهر لأن ما بعده لا تعلق له بالسجود.\n_________\n(^١) انظر: \"الذخيرة\" ٢/ ٤١٢.","vol":"8","page":406},{"text":"<span data-type='title' id=toc-916>٨ - باب مَنْ سَجَدَ لِسُجُودِ القَارِئِ</span>\nوَقَالَ ابْنُ مَسْعُودٍ لِتَمِيمِ بْنِ حَذْلَمٍ -وَهْوَ غُلَامٌ- فَقَرَأَ عَلَيْهِ سَجْدَةً، فَقَالَ: اسْجُدْ فَإِنَّكَ إِمَامُنَا.\n\n١٠٧٥ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ عَلَيْنَا السُّورَةَ فِيهَا السَّجْدَةُ، فَيَسْجُدُ وَنَسْجُدُ، حَتَّى مَا يَجِدُ أَحَدُنَا مَوْضِعَ جَبْهَتِهِ. [١٠٧٦، ١٠٧٩ - مسلم: ٥٧٥ - فتح: ٢/ ٥٥٦]\nثم ذكر حديث ابن عمر: قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرأُ عَلَيْنَا السُّورَةَ فِيهَا السَّجْدَةُ .. الحديث.\nالشرح:\nأما أثر ابن مسعود فأخرجه ابن أبي شيبة بنحوه: حَدَّثَنَا ابن فضيل، عن الأعمش، عن سليم أبي إسحاق، عن سليم بن حنظلة قَالَ: قرأت على عبد الله بن مسعود سورة بني إسرائيل، فلما بلغت السجدة قَالَ عبد الله: اقرأها فإنك إمامنا فيها (^١).\nورواه البيهقي من حديث سفيان، عن أبي إسحاق، عن سليم بن الحنظلية قَالَ: قرأت السجدة عند ابن مسعود فنظر إليَّ فقال: أنت إمامنا فاسجد نسجد معك (^٢).\nو(تميم) هذا تابعي وعنه ابنه أبو الخير وغيره. روى له البخاري في\n_________\n(^١) \"المصنف\" ١/ ٣٧٩ (٤٣٦٤) كتاب: الصلوات، باب: السجدة يقرأها الرجل ومعه قوم لا يسجدون حتى يسجد.\n(^٢) \"السنن الكبرى\" ٢/ ٣٢٤ كتاب: الصلاة، باق: من قال: لا يسجد المستمع إذا لم يسجد القارئ.","vol":"8","page":407},{"text":"\"الأدب\" خارج \"الصحيح\" (^١). و(حذلم) بالذال المعجمة وحاء مهملة.\nوأما الحديث فأخرجه مسلم أيضًا، ففي رواية: في غير الصلاة، وفي أخرى: في غير وقت الصلاة (^٢).\nوأجمع فقهاء الأمصار أن التالي إذا سجد في تلاوته أن المستمع يسجد لسجوده. وقال عثمان: إنما السجدة على من سمعها (^٣).\nواختلفوا إذا لم يسجد، وقد سلف في باب من قرأ السجدة ولم يسجد.\nوفي \"المدونة\": كره مالك أن يجلس قوم إلى قارئ يستمعون قراءته ليسجدوا معه إن سجد، وأنكر ذلك إنكارًا شديدًا. قَالَ: فأرى أن يقام وينهى، ولا يجلس إليه (^٤).\nوقال ابن شعبان عنه: فإن لم ينته، وقرأ لهم فمر بسجدة يسجد ولم يسجدوا. وقد قَالَ مالك أيضًا: أرى أن يسجدوا معه (^٥).\nقوله: (فَيَسْجُدُ وَنَسْجُدُ معه حَتَّى ما يجد أحدنا موضع جبهته) فيه: الحرص على فعل الخير والتسابق إليه.\nوفيه: لزوم متابعة أفعال الشارع على كمالها، ويحتمل أن يكون\n_________\n(^١) تميم بن حذلم الضبي، أبو سلمة، الكوفي، من أصحاب عبد الله بن مسعود، أدرك أبا بكر وعمر.\nانظر ترجمته في: \"التاريخ الكبير\" ٢/ ١٢٥ (٢٠٢٠). و\"الجرح والتعديل\" ٢/ ٤٤٢ (١٧٦٦). و\"تهذيب الكمال\" ٤/ ٣٢٨ (٨٠١).\n(^٢) \"صحيح مسلم\" برقم (٥٧٥) كتاب: المساجد، باب: سجود التلاوة.\n(^٣) سيأتي معلقًا قبل (١٠٧٧) باب: من رأى أن الله -﷿- لم يوجب السجود.\n(^٤) \"المدونة\" ١/ ١٠٦.\n(^٥) انظر: \"التاج والإكليل\" ٢/ ٣٦٠.","vol":"8","page":408},{"text":"سجدوا عند ارتفاع الناس، وباشروا الأرض، ويحتمل أن يستجزئوا ببلوغ طاقتهم من الإيماء في ذلك.\nوقال ابن التين: يلزم مستمع السجدة السجود بشروط خمسة:\nأن يكون القارئ بالغًا، وعلى وضوء، وسجد، وتكون قراءته لا يسمع الناس حسنها، والسامع ممن قصد الاستماع. قَالَ: هذا يلزمه باتفاق.\nواختلف إذا كان القارئ صبيًّا أو على غير وضوء، ولم يسجد، والأصح عند أصحابنا السجود.\nوأقروا الخلاف عندنا في الكافر. قَالَ: والأصل في إلزام المستمع السجود هذا الحديث.","vol":"8","page":409},{"text":"<span data-type='title' id=toc-917>٩ - باب ازْدِحَامِ النَّاسِ إِذَا قَرَأَ الإِمَامُ السَّجْدَةَ</span>\n١٠٧٦ - حَدَّثَنَا بِشْرُ بْنُ آدَمَ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ قَالَ: أَخْبَرَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ السَّجْدَةَ وَنَحْنُ عِنْدَهُ، فَيَسْجُدُ وَنَسْجُدُ مَعَهُ، فَنَزْدَحِمُ حَتَّى مَا يَجِدُ أَحَدُنَا لِجَبْهَتِهِ مَوْضِعًا يَسْجُدُ عَلَيْهِ. [انظر: ١٠٧٥ - مسلم: ٥٧٥ - فتح: ٢/ ٥٥٧]\nذكر فيه حديث ابن عمر المذكور، وترجم عليه أيضًا:\nباب: مَنْ لَمْ يَجِدْ مَوْضِعًا لِلسُّجُودِ مِنَ الزِّحَامِ وذكره أيضًا.\nقَالَ ابن بطال: ولم أجد في هذه نصًّا للعلماء، ووجدت أقوالهم فيمن لا يقدر على السجود على الأرض من الزحام في صلاة الفريضة، وكان عمر بن الخطاب يقول: يسجد على ظهر أخيه (^١) وبه قَالَ الثوري (^٢)، والكو فيون، والشعبي، وأحمد (^٣)، وإسحاق، وأبو ثور (^٤).\nوقال نافع مولى ابن عمر: يومئ إيماءً (^٥).\nوقال عطاء والزهري يمسك عن السجود فإذا رفعوا سجد (^٦).\nوهو قول مالك وجميع أصحابه.\n_________\n(^١) رواه عبد الرزاق ٣/ ٢٣٣ (٥٤٦٥) كتاب: الجمعة، باب: من حضر الجمعة فزحم فلم يستطع يركع مع الإمام، والبيهقي ٣/ ١٨٢ - ١٨٣ كتاب: الجمعة، باب: الرجل يسجد على ظهر من بين يديه في الزحام.\n(^٢) \"المغني\" ٣/ ١٨٦.\n(^٣) \"المغني\" ٣/ ١٨٦.\n(^٤) \"المغني\" ٣/ ١٨٦.\n(^٥) رواه ابن أبي شيبة ١/ ٤٨٣ (٥٥٦٦) كتاب: الصلوات، باب: في الرجل يزدحم يوم الجمعة فلا يقدر على الصلاة حتى ينصرف الإمام.\n(^٦) رواه ابن أبي شيبة عن الزهري ١/ ٤٨٣ (٥٥٦٧).","vol":"8","page":410},{"text":"وقال مالك: إن سجد على ظهر أخيه يعيد الصلاة (^١).\nوذكر ابن شعبان في \"مختصره\" عن مالك قَالَ: يعيد في الوقت وبعده. وقال أشهب: يعيد في الوقت لقول عمر: اسجد ولو على ظهر أخيك (^٢). فعلى قول من أجاز السجود في صلاة الفريضة من الزحام على ظهر أخيه، فهو أجوز عنده في سجود القرآن؛ لأن السجود في الصلاة فرض بخلافه.\nوعلى قول عطاء والزهري ومالك يحتمل أن يجوز عندهم سجود التلاوة على ظهر رجل، وإيماءً على غير الأرض كقول الجمهور لما قدمناه من الفرق بين سجود التلاوة والصلاة. ويحتمل خلافهم واحتمال وفاقهم أشبه؛ بدليل حديث ابن عمر، وهو المقنع في ذلك، إن شاء الله (^٣).\n_________\n(^١) \"المدونة\" ١/ ١٣٧ ما جاء فيمن زحمه الناس يوم الجمعة.\n(^٢) \"شرح ابن بطال\" ٣/ ٦٥.\n(^٣) \"شرح ابن بطال\" ٣/ ٦٤ - ٦٥.","vol":"8","page":411},{"text":"<span data-type='title' id=toc-918>١٠ - باب مَنْ رَأَى أَنَّ اللهَ لَمْ يُوجِبِ السُّجُودَ</span>\nوَقِيلَ لِعِمْرَانَ بْنِ حُصَيْنٍ: الرَّجُلُ يَسْمَعُ السَّجْدَةَ وَلَمْ يَجْلِسْ لَهَا. قَالَ: أَرَأَيْتَ لَوْ قَعَدَ لَهَا؟ كَأَنَّهُ لَا يُوجِبُهُ عَلَيْهِ. وَقَالَ سَلْمَانُ: مَا لِهَذَا غَدَوْنَا. وَقَالَ عُثْمَانُ: إِنَّمَا السَّجْدَةُ عَلَى مَنِ يسمَعَهَا. وَقَالَ الزُّهْرِيُّ: لَا تَسْجُدُ إِلَّا أَنْ يَكُونَ طَاهِرًا، فَإِذَا سَجَدْتَ وَأَنْتَ فِي حَضَرٍ فَاسْتَقْبِلِ القِبْلَةَ، فَإِنْ كُنْتَ رَاكِبًا فَلَا عَلَيْكَ حَيْثُ كَانَ وَجْهُكَ. وَكَانَ السَّائِبُ بْنُ يَزِيدَ لَا يَسْجُدُ لِسُجُودِ القَاصِّ.\n\n١٠٧٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى قَالَ: أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ أَبِي مُلَيْكَةَ، عَنْ عُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ التَّيْمِيِّ، عَنْ رَبِيعَةَ بْنِ عَبْدِ اللهِ بْنِ الهُدَيْرِ التَّيْمِيِّ - قَالَ أَبُو بَكْرٍ: وَكَانَ رَبِيعَةُ مِنْ خِيَارِ النَّاسِ عَمَّا حَضَرَ رَبِيعَةُ مِنْ عُمَرَ بْنِ الخَطَّابِ - ﵁ -، قَرَأَ يَوْمَ الجُمُعَةِ عَلَى المِنْبَرِ بِسُورَةِ النَّحْلِ، حَتَّى إِذَا جَاءَ السَّجْدَةَ نَزَلَ فَسَجَدَ وَسَجَدَ النَّاسُ، حَتَّى إِذَا كَانَتِ الجُمُعَةُ القَابِلَةُ قَرَأَ بِهَا، حَتَّى إِذَا جَاءَ السَّجْدَةَ قَالَ: يَا أَيُّهَا النَّاسُ إِنَّا نَمُرُّ بِالسُّجُودِ فَمَنْ سَجَدَ فَقَدْ أَصَابَ، وَمَنْ لَمْ يَسْجُدْ فَلَا إِثْمَ عَلَيْهِ. وَلَمْ يَسْجُدْ عُمَرُ - ﵁ -. وَزَادَ نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄: إِنَّ اللهَ لَمْ يَفْرِضِ السُّجُودَ إِلَّا أَنْ نَشَاءَ. [فتح: ٢/ ٥٥٧]\nثم ذكر أثر عمر في سجوده في النحل، ونزوله من على المنبر كذلك، وأنه في الجُمُعَةُ الأخرى جَاءَ السَّجْدَةَ قَالَ: يَا أَيُّهَا النَّاسُ إِنَّا نَمُرُّ بِالسُّجُودِ فَمَنْ سَجَدَ فَقَدْ أَصَابَ، وَمَنْ لَمْ يَسْجُدْ فَلَا إِثْمَ عَلَيْهِ. وَلَمْ يَسْجُدْ عُمَرُ ﵁. وَزَادَ نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄: إِنَّ اللهَ لَمْ يَفْرِضِ السُّجُودَ إِلَّا أَنْ نَشَاءَ.\nالشرح:","vol":"8","page":412},{"text":"أما أثر عمران فرواه ابن أبي شيبة عن عبد الأعلى، عن الجريري، عن أبي العلاء، عن مطرف قَالَ: سألت عمران بن حصين عن الرجل لا يدري أسمع السجدة؟ قَالَ: وسمعها فماذا؟! (^١).\nوأما أثر سلمان فرواه البيهقي من حديث سفيان، عن عطاء بن السائب، عن أبي عبد الرحمن قَالَ: مر سلمان بقوم يقرءون السجدة، قالوا: نسجد؟ فقال: ليس لها غدونا (^٢). ورواه ابن أبي شيبة، عن ابن فضيل، عن عطاء بن السائب (^٣).\nوأما أثر عثمان فرواه البيهقي أيضًا من حديث سفيان، عن طارق بن عبد الرحمن، عن سعيد بن المسيب قَالَ: إنما السجدة على من سمعها.\nقَالَ البيهقي: وروي من وجه آخر، عن ابن المسيب، عن عثمان قَالَ: إنما السجدة على من جلس لها وأنصت (^٤).\nورواه ابن أبي شيبة، عن وكيع، عن ابن أبي عروبة، عن قتادة، عن سعيد بن المسيب، عن عثمان قَالَ: إنما السجدة على من جلس لها (^٥).\nوأما فعل عمر فمن أفراد البخاري، والبخاري رواه عن إبراهيم بن\n_________\n(^١) \"المصنف\" ١/ ٣٦٧ (٤٢٢٤) كتاب: الصلوات، باب: من قال: السجدة على من جلس لها ومن سمعها.\n(^٢) \"سنن البيهقي الكبرى\" ٢/ ٣٢٤ كتاب: الصلاة، باب: من قال: إنما السجدة على من استمعها.\n(^٣) \"المصنف\" ١/ ٣٦٧ (٤٢٢٣) كتاب: الصلوات، باب: من قال: السجدة على من جلس لها ومن سمعها.\n(^٤) \"السنن الكبرى\" ٢/ ٣٢٤ كتاب: الصلاة، باب: من قال: إنما السجدة على من استمعها.\n(^٥) \"المصنف\" ١/ ٣٦٧ (٤٢٢٠) كتاب: الصلوات، باب: من قال: السجدة على من جلس لها ومن سمعها.","vol":"8","page":413},{"text":"موسى، عن هشام بن يوسف، عن ابن جريج، ورواه أبو نعيم من حديث حجاج بن محمد، عن ابن جريج من طريقين.\nوقوله: (وَزَادَ نَافِعٌ) القائل هو ابن جريج كما بينه البيهقي (^١)، وكذا\nوقع في بعض نسخ البخاري، وعزاها الحميدي إلى البخاري فقال: قَالَ البخاري: وزاد نافع عن ابن عمر -يعني: عن عمر- إن الله لم يفرض .. إلى آخره (^٢).\nوروى البيهقي من طريق ابن بكير، ثنا مالك، عن هشام بن عروة، عن أبيه أن عمر قرأ السجدة، وهو على المنبر، يوم الجمعة، فنزل فسجد وسجدوا معه، ثم قرأ يوم الجمعة الأخرى فتهيئوا للسجود، فقال عمر: على رسلكم، إن الله لم يكتبها علينا إلا أن نشاء. فقرأها ولم يسجد، ومنعهم أن يسجدوا (^٣).\nإذا تقرر ذلك، فترك عمر - ﵁ - مع من حضر السجود ومنعه لهم دليل على عدم الوجوب كما أسلفناه؛ ولا إنكار ولا مخالف.\nولا يجوز أن يكون عند بعضهم أنه واجب ويسكت عن الإنكار على غيره. في قوله: (مَنْ لَمْ يَسْجُدْ فَلَا إِثْمَ عَلَيْهِ).\nوقوله: (إِنَّ اللهَ لَمْ يَفْرِضِ السُّجُودَ إِلَّا أَنْ نَشَاءَ).\nوفي فعل عمر دليل على أن على العلماء أن يبينوا كيف لزوم السنن إن كانت على العزم أو الندب أو الإباحة.\nوكان عمر - ﵁ - من أشد الناس تعليمًا للمسلمين كما تأول له الشارع\n_________\n(^١) \"السنن الكبرى\" ٢/ ٣٢١ كتاب: الصلاة، باب: من لم ير وجوب سجدة التلاوة.\n(^٢) \"الجمع بين الصحيحين\" للحميدي ١/ ١٢٣ (٤٩).\n(^٣) \"السنن الكبرى\" ٢/ ٣٢١ - ٣٢٢.","vol":"8","page":414},{"text":"في الرؤيا أنه استحال الذنوب الذي بيده غربا فتأول له العلم (^١).\nألا ترى إلى قول عمر -حيث رأى أنه قد بلغ من تعليم الناس إلى غاية رضيها- قَالَ: قد بينت لكم السنن، وفرضت لكم الفرائض، وتركتكم على الواضحة (^٢). فأعلمنا بهذا القول أنه يجب أن يفصل بين السنن والفرائض. ففعل ذلك عمر ليعلم الناس ما عنده من أمر السجود، وأن فعله وتركه جائز، وليعلم هل يخالفه منهم أحد فيما فعله، ولم يجد مجلسًا أحفل من اجتماعهم عند الخطبة.\nوقد كره مالك في رواية على أن ينزل الإمام عن المنبر ليسجد سجدة قرأها: قَالَ والعمل على آخر فعل عمر. وقال أشهب: لا يقرأ بها، فإن فعل نزل وسجد، فإن لم يفعل سجدوا، ولهم في الترك سعة (^٣).\nووجه قول مالك أن ذلك مما لم يتبع عليه عمر ولا عمل به أحد بعده، ولعله إنما فعله للتعليم، وخشية الخلاف فبادر إلى حسمه، وكان ذلك الوقت لم يعم علم كثير من أحكام الناس، وقد تقرر الآن الأحكام، وانعقد الإجماع على كثير منها، وعلم الخلاف السائغ في سواها، فلا وجه في ذلك مع ما فيه من التخليط على الناس بالفراغ\n_________\n(^١) يشير المصنف -﵀- إلى ما سيأتي برقم (٣٦٨١) كتاب: فضائل الصحابة، باب: مناقب عمر بن الخطاب. وفيه: أن رسول الله - ﷺ - قال: \"بينا أنا نائم، وشربت -يعني: اللبن- حتى انظر إلى الرِّيِّ يجري في ظفري، أو في أظفاري، ثم ناولت عمر\" فقالوا: يا رسول الله، فما أولته؟ قال: \"العلم\". ورواه مسلم (٢٣٩١).\n(^٢) رواه عنه مالك في \"الموطأ\" ص ٥١٤ كتاب: الحدود. وابن سعد في \"الطبقات\" ٣/ ٣٣٤، والحاكم في \"المستدرك\" ٣/ ٩١ - ٩٢ كتاب: معرفة الصحابة، والخطيب البغدادي في \"موضح أوهام الجمع والتفريق\" ١/ ٥٥١.\n(^٣) \"النوادر والزيادات\" ١/ ٥١٩.","vol":"8","page":415},{"text":"من الخطبة والقيام إلى الصلاة (^١). وحديث سجوده في أصل المنبر ورجوعه إليه (^٢) لم يفعل ذلك اليوم؛ لأن الناس عمهم علم ذلك، كذا أجابوا عنه.\nوقوله: (وَسَجَدَ النَّاسُ معه) سببه استماعهم قراءته.\nوأبعد من قَالَ: معنى (إلا أن نشاء) أي: قراءتها؛ لأن هذا القول كان بعد التلاوة، فلو علق الوجوب بها لناقض بنيته قوله: (وَمَنْ لَمْ يَسْجُدْ فَلَا إِثْمَ عَلَيْهِ) وإما أن يكون الاستثناء متصلًا، ويكون معناه إلا أن يوجبها بالنذر أو منقطعًا، كأنه قَالَ: لكن ذلك موكول إلى مشيئتنا لقوله تعالى: و﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾ [النساء: ٩٢] معناه لكن إن وقع خطأ فلا يوصف ذلك بأنه له.\nوقول الزهري: (وفعل ابن عمر أنه سجد على وضوء) وجهه أنها صلاة، وهو قول الفقهاء السبعة وغيرهم من التابعين، ولا خلاف فيه نعلمه كما قَالَ ابن التين. وقد سلف ما ترجم له عن البخاري وأوضحناه هناك.\n_________\n(^١) انظر: \"المنتقى\" ١/ ٣٥٠.\n(^٢) سلف برقم (٩١٧) كتاب: الجمعة، باب: الخطبة على المنبر.","vol":"8","page":416},{"text":"<span data-type='title' id=toc-919>١١ - باب مَنْ قَرَأَ السَّجْدَةَ فِي الصَّلَاةِ فَسَجَدَ بِهَا</span>\n١٠٧٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي قَالَ: حَدَّثَنِي بَكْرٌ عَنْ أَبِي رَافِعٍ قَالَ: صَلَّيْتُ مَعَ أَبِي هُرَيْرَةَ العَتَمَةَ فَقَرَأَ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١] فَسَجَدَ، فَقُلْتُ: مَا هَذِهِ؟ قَالَ: سَجَدْتُ بِهَا خَلْفَ أَبِي القَاسِمِ - ﷺ -، فَلَا أَزَالُ أَسْجُدُ فِيهَا حَتَّى أَلْقَاهُ. [انظر: ٧٦٦ - مسلم: ٥٧٨ - فتح: ٢/ ٥٥٩]\nذكر فيه حديث أبي رافع -واسمه نفيع- قَالَ: صَلَّيْتُ مَعَ أَبِي هُرَيْرَةَ العَتَمَةَ فَقَرَأَ:، ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق:١] فَسَجَدَ .. الحديث.\nوأخرجه مسلم أيضًا (^١)، وقد سلف (^٢) وهو حجة لقول الثوري ومالك والشافعي أنه من قرأ سجدة في صلاة مكتوبة أنه لا بأس أن يسجد فيها (^٣).\nإلا أن الذين لا يرون السجود في المفصَّل لا يرون السجود في هذه السورة، فإن فعل فلا حرج عندهم في ذلك.\nوقد كره مالك قراءة سجدة في صلاة الفريضة الجهرية والسرية مرة، واختاره أخرى (^٤).\nوقال ابن حبيب: لا يقرأ الإمام السجدة فيما يسر فيه، ويقرأها فيما يجهر فيه (^٥).\n_________\n(^١) \"صحيح مسلم\" (٥٧٨/ ١١٠) كتاب: المساجد، باب: سجود التلاوة.\n(^٢) برقم (٧٦٦) كتاب: الأذان، باب: الجهر في العشاء.\n(^٣) انظر: \"المنتقى\" ١/ ٣٥٠، \"مختصر اختلاف العلماء\" ١/ ٢٤٤، \"الحاوي الكبير\"\n(^٤) \"المدونة\" ١/ ١٠٥ - ١٠٦.\n(^٥) انظر: \"الذخيرة\" ٢/ ٤١٤.","vol":"8","page":417},{"text":"وروي مثله عن أبي حنيفة وقال: هو مخير أن يسجد عقبها أو يؤخرها بعد الفراغ من الصلاة (^١).\nومنع ذلك أبو مجلز، ذكره الطبري عنه أنه كان لا يرى السجود في الفريضة، وزعم أن ذلك زيادة في الصلاة، ورأى أن السجود فيها غير الصلاة.\nوحديث الباب يرد عليه، وبه عمل السلف من الصحابة وعلماء الأمة.\nوروي عن عمر أنه صلى الصبح فقرأ: ﴿وَالنَّجْمِ﴾ [النجم: ١] فسجد فيها (^٢). وقرأ مرة في الصبح الحج فسجد فيها سجدتين (^٣).\nوقال ابن مسعود في السورة يكون آخرها سجدة: إن شئت سجدت بها، ثم قمت فقرأت وركعت، وإن شئت ركعت بها (^٤).\nوقال الطحاوي: إنما قرأ الشارع السجدة في العتمة والصبح، وهذا فيما يجهر فيه، وإذا سجد في قراءة السر لم يدر سجد للتلاوة أم\n_________\n(^١) انظر: \"بدائع الصنائع\" ١/ ١٨٧ - ١٨٨.\n(^٢) رواه عبد الرزاق ٣/ ٣٣٩ (٥٨٨٢) كتاب: فضائل القرآن، باب: كم في القرآن من سجدة، والبيهقي ٢/ ٣٢٣ كتاب: الصلاة، باب: السجدة إذا كان في آخر السورة وكان في الصلاة.\n(^٣) رواه ابن أبي شيبة ١/ ٣٧٣ (٤٢٨٨) كتاب: الصلوات، باب: من قال: في الحج سجدتان وكان يسجد فيها مرتين، والبيهقي ٢/ ٣١٧ كتاب: الصلاة، باب: سجد في سورة الحج.\n(^٤) رواه عبد الرزاق ٣/ ٣٤٧ (٥٩١٩) كتاب: فضائل القرآن، باب: السجدة على من استمعها، وابن أبي شيبة ١/ ٣٨٠ (٤٣٧١) كتاب: الصلوات، باب: في السجدة تكون في آخر السورة، والبيهقي ٢/ ٣٢٣ كتاب: الصلاة، باب: السجدة إذا كان في آخر السورة.","vol":"8","page":418},{"text":"لغيرها (^١).\nوفي الحديث أيضًا حجة لمن قَالَ: إن سجدة هذه السورة من عزائم السجود، وقول ابن بطال أنه قال على العكس معللًا بترك السلف السجود فيها؛ ولذلك أنكر أبو رافع على أبي هريرة سجوده فيها، كما أنكر عليه أبو سلمة فيما مضى.\nوقول أبي هريرة: (سَجَدْتُ بِهَا خَلْفَ أَبِي القَاسِمِ، فلا أزال أسجد بها). يحتمل أن يكون سجد فيها خلفه ولم يواظب - ﷺ - عليه بها.\nقَالَ ابن بطال: ولذلك أجمع الناس على تركها، ولو واظب عليه لم يخف ذلك عليهم ولا تركوها (^٢)، ولا نسلم له ذلك.\n_________\n(^١) \"مختصر اختلاف العلماء\" ١/ ٢٤٤.\n(^٢) \"شرح ابن بطال\" ٣/ ٦٤.","vol":"8","page":419},{"text":"<span data-type='title' id=toc-920>١٢ - باب مَنْ لَمْ يَجِدْ مَوْضِعًا لِلسُّجُودِ مع الإمام مِنَ الزِّحَامِ</span>\n١٠٧٩ - حَدَّثَنَا صَدَقَةُ قَالَ: أَخْبَرَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ السُّورَةَ الَّتِي فِيهَا السَّجْدَةُ، فَيَسْجُدُ وَنَسْجُدُ حَتَّى مَا يَجِدُ أَحَدُنَا مَكَانًا لِمَوْضِعِ جَبْهَتِهِ. [انظر: ١٠٧٥ - مسلم: ٥٧٥ - فتح: ٢/ ٥٦٠]\nذكر فيه حديث ابن عمر السالف (^١)، وقد سلف البحث فيه (^٢).\n_________\n(^١) راجع حديثي (١٠٧٥ - ١٠٧٦).\n(^٢) ورد بهامش (س): ثم بلغ في الثاني بعد التسعين، كتبه مؤلفه سامحه الله.","vol":"8","page":420},{"text":"١٨\n\nتقصير الصلاة","vol":"8","page":421},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ]\n\n<span data-type='title' id=toc-921>١٨ - تقصير الصلاة</span>\n<span data-type='title' id=toc-922>١ - باب مَا جَاءَ فِي التَّقْصِيرِ وَكَمْ يُقِيمُ حَتَّى يَقْصُرَ</span>؟\n١٠٨٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَاصِمٍ وَحُصَيْنٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: أَقَامَ النَّبِيُّ - ﷺ - تِسْعَةَ عَشَرَ يَقْصُرُ، فَنَحْنُ إِذَا سَافَرْنَا تِسْعَةَ عَشَرَ قَصَرْنَا، وَإِنْ زِدْنَا أَتْمَمْنَا. [٤٢٩٨، ٤٢٩٩ - فتح: ٢/ ٥٦١]\n\n١٠٨١ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الوَارِثِ قَالَ: حَدَّثَنَا يَحْيَى بْنُ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - مِنَ المَدِينَةِ إِلَى مَكَّةَ، فَكَانَ يُصَلِّي رَكْعَتَيْنِ رَكْعَتَيْنِ حَتَّى رَجَعْنَا إِلَى المَدِينَةِ. قُلْتُ: أَقَمْتُمْ بِمَكَّةَ شَيْئًا؟ قَالَ: أَقَمْنَا بِهَا عَشْرًا. [٤٢٩٧ - مسلم: ٦٩٣ - فتح: ٢/ ٥٦١]\nيقال: قصرت الصلاة، وقصرتها، وأقصرتها. ذكر فيه حديثين:\nأحدهما:\nعن ابن عباس قَالَ: أَقَامَ النَّبِيُّ - ﷺ - تِسْعَةَ عَشَرَ يَقْصُرُ، فَنَحْنُ إِذَا سَافَرْنَا تِسْعَةَ عَشَرَ قَصَرْنَا، وَإِنْ زِدْنَا أَتْمَمْنَا.","vol":"8","page":423},{"text":"الثاني:\nحديث أنس يَقُولُ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - مِنَ المَدِينَةِ إلى مَكَّةَ، فَكَانَ يُصَلِّي رَكْعَتَيْنِ رَكْعَتَيْنِ حَتَّى رَجَعْنَا إِلَى المَدِينَةِ. قُلْتُ: أَقَمْتُمْ بِمَكَّةَ شَيْئًا؟ قَالَ: أَقَمْنَا بِهَا عَشْرًا.\nالشرح:\nلا شك أن الصلاة فرضت بمكة، والقصر كان في السنة الرابعة من الهجرة كما نبه عليه ابن الأثير (^١) في \"شرح المسند\" (^٢). وحديث ابن عباس هذا أخرجه البخاري منفردًا به، عن عكرمة عنه. وفي رواية له في المغازي: أقام بمكة تسعة عشر يومًا (^٣)، وفي أخرى له: أقمنا مع النبي - ﷺ - (^٤). وأخرجه أبو داود، وابن ماجه، والنسائي من حديث عبيد الله بن عبد الله عنه بلفظ: أقام بمكة خمس عشرة يقصر الصلاة. قَالَ أبو داود: رواه عنه جماعات بإسقاط ابن عباس (^٥).\n_________\n(^١) ورد بهامش الأصل ما نصه: وكذا ذكره غيره، وخص ذكره النووي في السير من \"الروضة\" من زوائده.\n(^٢) \"الشافي في شرح مسند الشافعي\" ٢/ ١٠٨\n(^٣) ستأتي برقم (٤٢٩٨) باب: مقام النبي - ﷺ - بمكة زمن الفتح.\n(^٤) ستأتي برقم (٤٢٩٧) باب: مقام النبي - ﷺ - بمكة زمن الفتح.\n(^٥) \"سنن أبي داود\" برقم (١٢٣١) كتاب: صلاة السفر، باب: متى يتم المسافر.\nو\"سنن النسائي\" ٣/ ١٢١ كتاب: تقصير الصلاة في السفر، باب: المقام الذي يقصر بمثله الصلاة. و\"ابن ماجه\" برقم (١٠٧٦) كتاب: إقامة الصلاة، باب: كم يقصر الصلاة المسافر إذا أقام ببلدة. قال الألباني في \"ضعيف أبي داود\" برقم (٢٢٦): إن الصواب في إسناده: أنه مرسل؛ ليس فيه ابن عباس. وإسناده ضعيف؛ لعنعنة ابن إسحاق، فإنه مدلس.","vol":"8","page":424},{"text":"قَالَ البيهقي: وهو الصحيح (^١).\nواختلف عن عكرمة فرواه عاصم الأحول، وحصين، عن عكرمة، عن ابن عباس تسعة عشر، كما سلف، وكذا أخرجه ابن ماجه (^٢).\nوأخرجه الترمذي وقال: صحيح بلفظ: سافر رسول الله - ﷺ - سفرًا، فصلى تسعة عشر يومًا ركعتين ركعتين (^٣)، وأبو داود بلفظ: تسع عشرة (^٤). ورواه عن عكرمة عباد بن منصور قَالَ: أقام رسول الله - ﷺ - زمن الفتح تسع عشرة ليلة يصلي ركعتين ركعتين، أخرجه البيهقي (^٥).\nواختلف على عاصم، عن عكرمة. فرواه ابن المبارك، وأبو شهاب، وأبو عوانة في إحدى الروايتين: تسع عشرة. ورواه خلف بن هشام، وحفص بن غياث فقال: سبع عشرة.\nواختلف على أبي معاوية عن عاصم، وأكثر الروايات عنه: تسع عشرة، رواها عنه أبو خيثمة وغيره. ورواه عثمان بن أبي شيبة، عن أبي معاوية فقال: سبع عشرة.\nواختلف على أبي عوانة، فرواه جماعات عنه عنهما فقَالَ: تسع عشرة. ورواه لوين، عن أبي عوانة عنهما فقال: سبع عشرة. ورواه\n_________\n(^١) \"السنن الكبرى\" ٣/ ١٥١ كتاب: الصلاة، باب: المسافر يقصر ما لم يجمع مكثًا ما لم يبلغ مقامه.\n(^٢) \"سنن ابن ماجه\" برقم (١٠٧٥) كتاب: إقامة الصلاة، باب: كم يقصر الصلاة المسافر إذا أقام ببلدة.\n(^٣) \"سنن الترمذي\" برقم (٥٤٩) كتاب: الصلاة، باب: ما جاء في كم تقصر الصلاة.\n(^٤) رواه معلقًا عقب الرواية (١٢٣٠) كتاب: صلاة السفر، باب: متى يتم المسافر.\n(^٥) \"السنن الكبرى\" ٣/ ١٥٠ - ١٥١ كتاب: الصلاة، باب: المسافر يقصر ما لم يجمع.","vol":"8","page":425},{"text":"المعلى بن أسد، عن أبي عوانة، عن عاصم: سبع عشرة (^١).\nقَالَ البيهقي: وأصحها عندي: تسع عشرة، وهي التي أوردها البخاري (^٢). وعبد الله بن المبارك أحفظ من رواه عن عاصم. ورواه عن عكرمة عبد الرحمن الأصبهاني فقال: عن عكرمة، عن ابن عباس أن رسول الله - ﷺ - أقام سبع عشرة بمكة يقصر الصلاة (^٣).\nورواه عمران بن حصين أيضًا قَالَ: غزوت مع النبي - ﷺ -، وشهدت معه الفتح فأقام بمكة ثماني عشرة لا يصلى إلا ركعتين، يقول: يا أهل البلد، صلوا أربعًا فإنا سفر، أخرجه أبو داود، وفي إسناده علي بن زيد ابن جدعان متكلم فيه (^٤)، وأخرج له مسلم متابعة. ورواه ابن عمر أيضًا أن رسول الله - ﷺ - أقام سبع عشرة يصلي ركعتين محاصرًا الطائف، أخرجه البيهقي من طريق ابن وهب، عن يحيى بن أيوب، عن حميد، عن رجل، عن ابن عمر به.\nقَالَ البيهقي: ويمكن الجمع بين الروايات بأن من روى تسع عشرة\n_________\n(^١) حكى ذلك البيهقي في \"السنن الكبرى\" ٣/ ١٥٠ كتاب: الصلاة، باب: المسافر يقصر ما لم يجمع مكثًا.\n(^٢) \"السنن الكبرى\" ٣/ ١٥١.\n(^٣) \"السنن الكبرى\" ٣/ ١٥٠ - ١٥١ كتاب: الصلاة، باب: المسافر يقصر ما لم يجمع مكثًا.\n(^٤) \"سنن أبي داود\" برقم (١٢٢٩) كتاب: صلاة السفر، باب: متى يتم المسافر.\nورواه أيضًا ابن أبي شيبة ١/ ٣٣٦ (٣٨٦٠)، كتاب: الصلوات، باب: المقيم يدخل في صلاة المسافر، والبيهقي ٣/ ١٥١ كتاب: الصلاة، باب: المسافر يقصر يجمع مكثًا.\nقال الألباني في \"ضعيف أبي داود\" (٢٢٥): إسناده ضعيف، على بن زيد -وهو ابن جدعان-، قال المنذري: تكلم فيه جماعة من الأئمة. وقوله: ثماني عشرة. منكر؛ لمخالفته لرواية \"الصحيح\" تسعة عشر.","vol":"8","page":426},{"text":"عَدَّ يوم الدخول ويوم الخروج. ومن روى ثماني عشرة لم يعد أحدهما.\nومن روى سبع عشرة لم يعدهما (^١). وهذا الحديث كان في فتح مكة كما سلف مصرحًا به (^٢).\nوأما حديث أنس فأخرجه مسلم، والأربعة (^٣)، وكان في حجة الوداع، فإنه دخل يوم الأحد صبيحة رابعة ذي الحجة، وبات بالمحصب ليلة الأربعاء، وفي تلك الليلة اعتمرت عائشة، وخرج صبيحتها وهو الرابع عشر.\nإذا تقرر ذلك فاختلف العلماء في المسافر ينوي الإقامة ببلد لأجل حاجة يتوقعها ولا يعلم نجازها على سبعة عشر قولًا:\nأحدها: بوضع رجله فيها. قَالَ ابن حزم عن ابن جبير أنه قَالَ: إذا وضعت رجلك بأرض فأتم (^٤).\nثانيها: بإقامة يوم وليلة. حكاه ابن بطال عن ربيعة، قَالَ: وهو شيء بعيد (^٥).\nثالثها: ثلاثة أيام، قالها ابن المسيب في رواية.\nرابعها: أربعة، روي عن مالك، والشافعي، وعن أحمد أيضًا، وعن عثمان، وروى مالك، عن عطاء الخراساني أنه سمع سعيد بن\n_________\n(^١) \"السنن الكبرى\" ٣/ ١٥١ كتاب: الصلاة، باب: المسافر يقصر ما لم يجمع مكثًا ما لم يبلغ مقامه.\n(^٢) بل سيأتي مصرحًا بذلك في حديث (٤٢٩٨).\n(^٣) \"صحيح مسلم\" برقم (٦٩٣) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها، \"سنن أبي داود\" (١٢٣٣)، \"سنن الترمذي\" (٥٤٨)، \"سنن النسائي\" ٣/ ١٢١، \"سنن ابن ماجه\" (١٠٧٧).\n(^٤) \"المحلى\" ٥/ ٢٣.\n(^٥) \"شرح ابن بطال\" ٣/ ٧٥.","vol":"8","page":427},{"text":"المسيب قَالَ: من أجمع إقامة أربع ليالٍ وهو مسافر أتم الصلا ة (^١)، وهو أحد أقواله. قَالَ وكيع: ثنا هشام، عن قتادة، عن سعيد بن المسيب قَالَ: إذا أقمت أربعًا فصل أربعًا (^٢). قَالَ مالك: وذلك أحب ما سمعت إليَّ، قال أبو عمر: ودل ذلك على أنه سمع الخلاف. وذكر ابن وهب قال: ذلك أحسن ما سمعت، والذي لم يزل عليه أهل العلم عندنا أن من أجمع إقامة أربع ليال وهو مسافر أتم. قَالَ أبو عمر: وإلى هذا ذهب الشافعي، وهو قوله وقول أصحابه، وبه قَالَ أبو ثور (^٣).\nقَالَ الشافعي: إذا أزمع المسافر أن يقيم بموضع أربعة أيام ولياليهن أتم الصلاة، ولا يحسب من ذلك يوم نزوله ولا يوم ظعنه (^٤).\nقلتُ: هذا قول عنه ليس الفتوى عليه (^٥)، وحكى إمام الحرمين عنه أربعة أيام ولحظة.\nقَالَ ابن بطال: وهذا القول أصح المذاهب في هذِه المسألة.\nقلتُ: إن كان معتمده الوجود، فما يعمل في باقي الأحاديث تسعة عشر ونحوها. واختلف في المدة المذكورة، فقال ابن القاسم: أربعة أيام كاملة. قَالَ عنه عيسى: ولا يعتد بيوم دخوله إلا أن يدخل في قوله. وقال عبد الملك وسحنون ومحمد: إذا نوى مقام زمان تجب فيه عشرون صلاة\n_________\n(^١) روى ذلك البيهقي في \"معرفة السنن والآثار\" ٤/ ٢٧٠ (٦١١٦) كتاب: الصلاة، باب: المقام الذي يتم بمثله الصلاة.\n(^٢) رواه ابن أبي شيبة ٢/ ٢١١ (٨٢١٩) كتاب: الصلوات، باب: من قال: إذا أجمع على إقامة خمس عشرة أتم.\n(^٣) \"الاستذكار\" ٦/ ١٠١.\n(^٤) \"الأم\" ١/ ١٦٤.\n(^٥) ورد بهامش الأصل ما نصه: ما قاله الشافعي هو المعروف وعليه الفتوى، وقد اشتبه ذلك على المؤلف بمسألة ما إذا أقام ببلد بنية أن يرحل إذا حصلت حاجة موقعها كل وقت.","vol":"8","page":428},{"text":"أتم؛ لأنه صلى بمكة إحدى وعشرين صلاة؛ لأنه دخل يوم الرابع بعد صلاة الصبح، وخرج يوم التروية قبل صلاة الظهر (^١). وظاهر كلام القاضي عبد الوهاب أن القولين سواء؛ لأنه قال: وإن نوى المسافر أربعة أيام أو ما يصلي فيه عشرين صلاة. وقال ابن مسلمة: من قدم مكة ينوي الإقامة بها، وهو يريد الحج، وبينه وبين الخروج إلى مني أقل من أربعة أيام أنه يقصر حَتَّى يرجع إلى مكة. وقال مالك في \"مختصر ما ليس في المختصر\": يتم الصلاة بمكة، وما أسلفناه من أنه - ﷺ - صلى بمكة إحدى وعشرين ذكره الشيخ أبو الحسن في \"تبصرته\"، وهو لا يصح. إنما صلى عشرين؛ لأنه صلى الصبح رابع ذي الحجة بذي طوى، وظهر الثامن بمنى كذا في البخاري. بعد هذا وبالجملة فالخبر راد على من قَالَ: إن من نوى مقام زمان يصلي فيه عشرين صلاة يتم.\nخامسها: أكثر من أربعة أيام قاله داود، وحكاه ابن رشد عن أحمد (^٢).\nسادسها: أن ينوي اثنتين وعشرين صلاة. ذكره في \"المغني\" (^٣)، وجعله المذهب، ومثله في \"المحلى\". ونقل ابن المنذر عنه إحدى وعشرين صلاة.\nسابعها: عشرة أيام. روي عن علي، والحسن بن صالح، ومحمد بن علي أبي جعفر، نقله ابن عبد البر عنهم (^٤)، وحكاه ابن بطال عن ابن عباس أيضًا (^٥).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٤٣٠، \"المنتقى\" ١/ ٢٦٥.\n(^٢) \"بداية المجتهد\" ١/ ٣٢٦.\n(^٣) \"المغني\" ٣/ ١٥٠.\n(^٤) \"الاستذكار\" ٦/ ١٠٨.\n(^٥) \"شرح ابن بطال\" ٣/ ٦٦، و\"التمهيد\" ٤/ ٣٧٨.","vol":"8","page":429},{"text":"ثامنها: اثنا عشر يومًا. نقله ابن عبد البر عن ابن عمر، وهو أحد أقواله (^١). روى مالك، عن الزهري، عن سالم، عن أبيه أنه كان يقول: أصلي صلاة المسافر ما لم أجمع مكثًا، وإن حبسني ذلك اثنتي عشرة ليلة (^٢). وروي عن الأوزاعي مثل ذلك، ذكره الترمذي عنه (^٣).\nقَالَ ابن بطال: ولا حجة له؛ لأنه - ﷺ - وأصحابه لم يتم أحد منهم في هذا المقدار (^٤).\nتاسعها: ثلاثة عشر يومًا. روي أيضًا عن الأوزاعي، نقله ابن عبد البر عنه (^٥).\nعاشرها: خمسة عشر يومًا. وهو قول أبي حنيفة وأصحابه (^٦)، ويروى عن ابن عباس كما سلف في الحديث. وحكاه ابن بطال عن ابن عمر، والثوري، والليث (^٧)، ولم أر من قَالَ بها من أصحابنا، مع أن الخلاف راجع إلى ما ورد من ذلك، وقد أسلفنا أن الصحيح إرسالها، وفيه مع ذلك عنعنة ابن إسحاق، لكن رواه النسائي بدونها (^٨). وروى مجاهد، عن ابن عمر، وابن عباس أنهما قالا: إذا\n_________\n(^١) \"الاستذكار\" ٦/ ١٠٦ - ١٠٧.\n(^٢) \"التمهيد\" ٤/ ٣٧٨.\n(^٣) \"سنن الترمذي\" عقب ح (٥٤٨) في الصلاة، باب ما جاء في كم تقصر الصلاة.\n(^٤) \"شرح ابن بطال\" ٣/ ٧٥ - ٧٦.\n(^٥) \"التمهيد\" ٤/ ٣٧٨.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٥٩.\n(^٧) \"شرح ابن بطال\" ٣/ ٧٥.\n(^٨) \"سنن النسائي\" ٣/ ١١٨ كتاب: تقصير الصلاة، و٣/ ١٢٠ باب: الصلاة بمنى، وفي \"الكبرى\" ١/ ٥٨٤ (١٨٩٦) كتاب: قصر الصلاة، باب: تقصير الصلاة في السفر. عن أنس.","vol":"8","page":430},{"text":"قدمت بلدًا وأنت مسافر وفي نفسك أن تقيم خمس عشرة ليلة فأكمل الصلاة (^١).\nالحادي عشر: ستة عشر يومًا، وهو مروي، عن الليث أيضًا.\nالثاني عشر: سبعة عشر يومًا، وهو قول للشافعي للحديث السالف، وقد صححه ابن حبان (^٢).\nالثالث عشر: ثمانية عشر يومًا، وهو أصح أقوال الشافعي؛ اعتمادًا\nمنه على حديث عمران بن حصين السالف؛ لسلامته من الاختلاف، فإنه لم يروَ إلا هكذا، بخلاف حديث ابن عباس، فإن روايته تنوعت كما سلف، لكن في سنده علي بن زيد بن جدعان، وهو متكلم فيه كما سلف.\nالرابع عشر: تسعة عشر يومًا، وهو الصحيح عن ابن عباس كما مر، قاله إسحاق كما نقله الترمذي عنه (^٣)، وهو أحد أقوال الشافعي (^٤)، وهو القوي عندي، وبه أفتي؛ لأن الباب باب اتباع، وهذا أصح ما ورد فلا يعدل عنه.\nالخامس عشر: عشرون يومًا، وفيه: حديث في غزوة تبوك أخرجه أحمد، وأبو داود من حديث جابر، وصححه ابن حبان (^٥)، وهو أحد\n_________\n(^١) أثر ابن عمر رواه ابن أبي شيبة ٢/ ٢١١ (٨٢١٧) كتاب: الصلوات، باب: من قال: إذا جمع على إقامة خمس عشرة أتم.\n(^٢) \"صحيح ابن حبان\" ٦/ ٤٥٧ (٢٧٥٠) كتاب: الصلاة، باب: فصل في صلاة السفر.\n(^٣) \"سنن الترمذي\" عقب حديث (٥٤٨) كتاب: الصلاة، باب: ما جاء في كم تقصر الصلاة.\n(^٤) انظر: \"المجموع\" ٤/ ٢٤٢.\n(^٥) \"سنن أبي داود\" برقم (١٢٣٥) كتاب: الصلاة، باب: إذا قام بأرض العدو يقصر، و\"مسند أحمد\" ٣/ ٢٩٥، و\"صحيح ابن حبان\" ٦/ ٤٥٦ (٢٧٤٩)، ٦/ ٤٥٩ =","vol":"8","page":431},{"text":"أقوال الشافعي (^١).\nالسادس عشر: يقصر حَتَّى يأتي مصرًا من الأمصار، قاله الحسن البصري كما نقله عنه ابن عبد البر وقال: لا نعلم أحدًا قاله غيره (^٢).\nالسابع عشر: يقصر مطلقًا، وحكي عن مالك وأبي حنيفة وأحمد، وهو أحد أقوال الشافعي، ونقله البغوي عن أكثر أهل العلم (^٣)، وحكى الترمذي الإجماع عليه قياسًا على المقدار الذي ورد (^٤)؛ لأن الظاهر أنه لو استمرت الإقامة على ذلك استمر القصر؛ لأن الصحابة أقاموا برامهرمز تسعة أشهر يقصرون الصلاة. وأقام أنس مع عبد الملك بن مروان بالشام شهرين يقصر الصلاة. وأقام عمر ومن معه بأذربيجان ستة أشهر في غزاة يقصر الصلاة وقد ارتج عليهم الثلج. روى الكل البيهقي بإسناد صحيح (^٥). وأما حديث ابن عباس (^٦) أنه - ﷺ - أقام\n_________\n= (٢٧٥٢)، رواه أيضًا عبد بن حميد في \"المنتخب\" ٣/ ٧١ - ٧٢ (١١٣٧)، والبيهقي ٣/ ١٥٢ كتاب: الصلاة، باب: من قال: يقصر أبدًا ما لم يجمع مكثًا، قال أبو داود: غير معمر يرسله لا يسنده، وصححه الألباني في \"صحيح أبي داود\" (١١٢٠).\n(^١) انظر: \"المجموع\" ٤/ ٢٤٢.\n(^٢) \"التمهيد\" ٤/ ٣٧٨.\n(^٣) \"التهذيب\" ٢/ ٢٩٧، وانظر: \"شرح معاني الآثار\" ١/ ٤٢٨، \"التمهيد\" ٤/ ٢٧٨، \"المجموع\" ٤/ ٢٤٢، \"المغني\" ٣/ ١٥١.\n(^٤) \"سنن الترمذي\" عقب حديث (٥٤٨) كتاب: الصلاة، باب: ما جاء في كم تقصر الصلاة.\n(^٥) \"السنن الكبرى\" ٣/ ١٥٢ كتاب: الصلاة، باب: من قال: يقصر أبدًا ما لم يجمع مكثًا.\nقال الذهبي في \"المهذب\" ٣/ ١٠٨٤ (٤٨٦٦): تفرد بوصله معمر.\n(^٦) ورد بهامش الأصل: من خط الشيخ: وفي \"الأوسط\" للطبراني من حديث ابن عباس أنه - ﵇ - أقام بخيبر ستة أشهر يجمع بين الصلاتين.","vol":"8","page":432},{"text":"أربعين يومًا بخيبر يقصر الصلاة، فضعيف (^١). قَالَ إمام الحرمين: هذا القول يقرب من القطعيات. قَالَ: وقد أقام أنس بن مالك سنة أو سنتين بنيسابور يقصر، وأقام علقمة بخوارزم سنين يقصر، وكذا عبد الرحمن بن سمرة بكابل سنين يقصر، فدل ذلك من فعلهم مع عدم الإنكار على أنه إجماع، ولأنه عازم على الرحيل غير ناويَ الإقامة، فجاز له القصر كما في الثمانية عشر.\nوروى ابن أبي شيبة عن ابن عباس قَالَ: إن أقمت في بلد خمسة\nأشهر، فقصر الصلاة. وعن عبد الرحمن قَالَ: أقمنا مع سعد بن مالك شهرين بعمان يقصر الصلاة ونحن نتم، فقلنا له، فقال: نحن أعلم.\nوعن أبي المنهال، عن رجل من عنزة، قلتُ لابن عباس: إني أقيم بالمدينة حولًا لا أشد على سفر. فقال: صلِّ ركعتين (^٢).\nوإذا جمع الخلاف عندنا في حال القتال وغيره، وركبت بعض الوجوه مع بعض واختصرت، قلتُ: في ذلك ثمانية عشر قولًا وجهًا: ثلاثة أيام، أربعة، سبعة عشر، ثمانية عشر، تسعة عشر، عشرين، أبدًا، يقصر من غير حاجة قتال ثلاثة، ومن حاجته سبعة عشر، من حاجة غير قتال ثلاثة ومنها ثمانية عشر، من حاجة غير قتال ثلاثة ومنها تسعة عشر، من عدمها ثلاثة ومنها عشرون، من عدمها ثلاثة ومنها أبدًا، والثالث عشر إلى السابع عشر: من عدمها أربعة\n_________\n(^١) رواه البيهقي ٣/ ١٥٢ كتاب: الصلاة، باب من قال: يقصر أبدًا ما لم يجمع مكثًا، وقال: تفرد به الحسن بن عمارة وهو غير محتج به، وقال الذهبي في \"المهذب\" ٣/ ١٠٨٥ (٤٨٦٨): ابن عمارة واهٍ.\n(^٢) \"المصنف\" ٢/ ٢٠٩ (٨١٩٩ - ٨٢٠١)، كتاب: الصلوات، باب: في المسافر يطيل المقام في المصر.","vol":"8","page":433},{"text":"ومن حاجته سبعة عشر، أو ثمانية عشر، أو تسعة عشر، أو عشرون، أو أبدًا.\nوالثامن عشر: يقصر من غير حاجة قتال ثمانية عشر يومًا، ومن حاجة قتال يقصر أبدًا.\nكذا جمع الخلاف ابن الرفعة، ولا بد من تحريره فليتأمل.\nقال ابن التين: وإقامة الشارع تسعة عشر يقصر يحتمل أنه لم ينو إقامة أربعة أيام، أو أقام ذلك في أرض العدو حيث لا يملك الإقامة.\nوجعل ابن عباس تسعة عشر هذا من رأيه.\nوقوله: (إِذَا سَافَرْنَا تِسْعَةَ عَشَرَ قَصَرْنَا)، سمى الإقامة بالمصر سفرًا؛ لأنه في حكم المسافر، وكأن ابن عباس ذهب إلى أن الأصل في الصلاة الإتمام، فلا يقصر إلا ما جاء فيه نص، واعتمد البخاري كلام ابن عباس. قَالَ الخطابي: وهو الصحيح؛ لأنه جمع حكايته فعل الشارع وبقول ابن عباس. قَالَ الشافعي: إلا أنه شرط وجود الخوف ولو كانت العلة الخوف ما حَدَّثَني تسعة عشر (^١). كذا نقل عنه، وهو غريب في اشتراط الخوف وتحديده بتسعة عشر.\nوقول أنس: (أَقَمْنَا عَشْرًا)، قَالَ أبو عبد الملك: هو ما تأولنا أنه لم ينو إقامة أربعة أيام، ولكن يمنعه ما يعترضه من الشغل حَتَّى مضى عشر. وغيره تأوله على أنهم قدموا لصبح رابعه. فمقامهم بمكة دون أربعة أيام، وقول ابن عباس: أقمنا تسعة عشر، وقول أنس: أَقَمْنَا عَشْرًا يحتمل أن يكونا موطنين. قلتُ: بلا شك كما أسلفته لك.\nقَالَ الداودي: وليس هذا كله إلا في عام الفتح؛ لأنه لم يقم في\n_________\n(^١) \"أعلام الحديث\" ١/ ٦٢٥.","vol":"8","page":434},{"text":"حجته بعد أن فرغ منها وأقام في الفتح قبل خروجه إلى هوازن والطائف مدة وأقام بعد رجوعه إلى مكة. وإما أن يكون أحدهما في موطن غير الآخر، أو يكون أحدهما حفظ ما لم يحفظه الآخر. أما قول أنس، فقال مالك: هو في حجة الوداع، وقد شهدها أنس وابن عباس، ولا يحفظ أن ابن عباس شهد الفتح، وكان حيئنذٍ ابن إحدى عشرة سنة وأشهر.\nقلتُ: القضية متعددة قطعًا، فقضية ابن عباس في الفتح، وأنس في حجة الوداع.\nوقال ابن بطال: إنما أقام الشارع تسعة عشر يومًا يقصر؛ لأنه كان محاصرًا في حصار الطائف أو في حرب هوازن، فجعل ابن عباس هذِه المدة حدًّا بين التقصير والإتمام.\nقَالَ المهلب: والفقهاء لا يتأولون هذا الحديث كما تأوله ابن عباس، ويقولون: إنه كان - ﷺ - في هذِه المدة التي ذكرها ابن عباس غير عازم على الاستقرار؛ لأنه كان ينتظر الفتح ثم يرحل بعد ذلك، فظن ابن عباس أن التقصير لازم إلى هذِه المدة، ثم ما بعد ذلك حضر يتم فيه، ولم يراع نيته في ذلك، ثم روى حديث إقامته بتبوك يقصر عشرين ليلة.\nوروى ابن عيينة، عن ابن أبي نجيح أنه سأل سالم بن عبد الله: كيف كان يصنع ابن عمر؟ قَالَ: إذا أجمع المكث أتم، وإذا أقام اليوم وغدًا قصر الصلاة وإن مكث عشرين ليلة. والعلماء مجمعون على هذا لا يختلفون فيه.\nقلتُ: وأين الإجماع وقد علمت الخلاف الطويل الذي سقته!","vol":"8","page":435},{"text":"وتأول الفقهاء حديث أنس أيضًا أن إقامته بمكة لا استيطانًا لها لئلا تكون رجوعًا في الهجرة، وقد روي عن ابن عباس أيضًا أن من نوى إقامة عشر ليال أن يتم الصلاة. وهو قول له آخر خلاف تأويله للحديث، ولا أعلم أحدًا من أئمة الفتوى قَالَ بحديث ابن عباس، وجعل التسعة عشر يومًا حدًا للتقصير، فهو مذهب له انفرد به (^١).\nقلتُ: لكن الصحيح عنه تسعة عشر كما أسلفناه. ونقله الترمذي عن إسحاق (^٢) ثم ذكر رواية ابن عباس: سبع عشرة، ثم قَالَ: وإنما جاء هذا الحديث -والله أعلم- من الرواة.\nقَالَ: ولم يقل: سبع عشرة أحد من الفقهاء أيضًا إلا الشافعي فإنه قَالَ: من أقام بدار الحرب خاصة سبع عشرة ليلة قصر (^٣). قلتُ: مروي عن الليث، والمفتى به من مذهب الشافعي ثمانية عشر كما أسلفناه.\nقَالَ: وتأول الفقهاء حديث أنس أن إقامته بها عشرًا كانت بنية الرحيل، وكانت العوائق تمنعه من ذلك، فما كان على نية الرحيل، فإنه يقصر فيه وإن أقام مدة طويلة بإجماع العلماء. وقد سلف لك ما في هذا الإجماع.\nوفي حديث ابن عباس من الفقه ما ذهب إليه مالك، وأبو حنيفة، وأحد قولي الشافعي أن من كان بأرض العدو من المسلمين، ونوى إقامة مدة يتم المسافر في مثلها الصلاة أنه يقصر الصلاة؛ لأنه لا يدري متى يرحل (^٤).\n_________\n(^١) المصدر السابق.\n(^٢) \"سنن الترمذي\" عقب الرواية (٥٤٨).\n(^٣) \"شرح ابن بطال\" ٣/ ٦٧.\n(^٤) انظر: \"المجموع\" ٤/ ٢٤١.","vol":"8","page":436},{"text":"قَالَ ابن القصار: والقول الثاني للشافعي الذي خالف فيه الفقهاء قَالَ: إن كان المقيمون بدار الحرب ينتظرون الرجوع في كل يوم، فإنه يجوز لهم أن يقصروا إلى سبعة عشر يومًا، أو ثمانية عشر يومًا، فإذا جاوزوا هذا المقدار أتموا، واحتج بأن الشارع أقام بهوازن هذِه المدة يقصر (^١).\nوقول الأول الموافق للفقهاء أولى؛ لأن إقامة من كان بدار الحرب ليست إقامة صحيحة، وإنما هي موقوفة لما يتفق لهم من الفتح؛ لأن أرض العدو ليست بدار إقامة للمسلمين. وقد روى جابر أنه - ﷺ - أقام بتبوك عشرين يومًا يقصر الصلاة (^٢). وأقام ابن عمر بأذربيجان ستة أشهر يحارب ويقصر. وأقام أنس بنيسابور سنتين يقصر الصلاة، وفعله جماعة من الصحابة (^٣).\n_________\n(^١) انظر: \"المجموع\" ٤/ ٢٤٢.\n(^٢) تقدم تخريجه قريبًا.\n(^٣) انظر: \"شرح ابن بطال\" ٣/ ٦٥ - ٦٨، والآثار سبق تخريجها.","vol":"8","page":437},{"text":"<span data-type='title' id=toc-923>٢ - باب الصَّلَاةِ بِمِنًى</span>\n١٠٨٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - بِمِنًى رَكْعَتَيْنِ، وَأَبِي بَكْرٍ وَعُمَرَ، وَمَعَ عُثْمَانَ صَدْرًا مِنْ إِمَارَتِهِ، ثُمَّ أَتَمَّهَا. [١٦٥٥ - مسلم: ٦٩٤ - فتح: ٢/ ٥٦٣]\n\n١٠٨٣ - حَدَّثَنَا أَبُو الوَلِيدِ قَالَ: حَدَّثَنَا شُعْبَةُ، أَنْبَأَنَا أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ حَارِثَةَ بْنَ وَهْبٍ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺآمَنَ مَا كَانَ- بِمِنًى رَكْعَتَيْنِ. [١٦٥٦ - مسلم: ٦٩٦ - فتح: ٢/ ٥٦٣]\n\n١٠٨٤ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ، عَنِ الأَعْمَشِ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ يَقُولُ: صَلَّى بِنَا عُثْمَانُ بْنُ عَفَّانَ ﵁ بِمِنًى أَرْبَعَ رَكَعَاتٍ، فَقِيلَ ذَلِكَ لِعَبْدِ اللهِ بْنِ مَسْعُودٍ ﵁، فَاسْتَرْجَعَ ثُمَّ قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللهِ - ﷺ - بِمِنًى رَكْعَتَيْنِ، وَصَلَّيْتُ مَعَ أَبِي بَكْرٍ ﵁ بِمِنًى رَكْعَتَيْنِ، وَصَلَّيْتُ مَعَ عُمَرَ بْنِ الخَطَّابِ ﵁ بِمِنًى رَكْعَتَيْنِ، فَلَيْتَ حَظِّي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ. [١٦٥٧ - مسلم: ٦٩٥ - فتح: ٢/ ٥٦٣]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث نَافِعٌ، عَنْ عَبْدِ الله قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - بِمِنًى رَكْعَتَيْنِ، وَأَبِي بَكْرٍ وَعُمَرَ، وَمَعَ عُثْمَانَ صَدْرًا مِنْ أيامه، ثُمَّ أَتَمَّهَا.\nوهذا الحديث أخرجه مسلم أيضًا (^١)، وفي راوية لمسلم: عن حفص بن عاصم، عن ابن عمر قال: صلى النبي - ﵇ - بمنى صلاة المسافر، وأبو بكر، وعمر، وعثمان ثمان سنين، أو قال: ست\n_________\n(^١) \"صحيح مسلم\" برقم (٦٩٤) كتاب: صلاة المسافرين، باب: قصر الصلاة بمنى.","vol":"8","page":438},{"text":"سنين (^١). وروى أبو داود الطيالسي في \"مسنده\"، عن زمعة، عن الزهري، عن سالم، عن ابن عمر، قال: صلى رسول الله - ﷺ - بمنى صلاة السفر ركعتين، ثم صلى أبو بكر ركعتين، ثم صلى بعده عمر ركعتين، ثم صلى بعده عثمان ركعتين، ثم أن عثمان أتم بعد (^٢).\nالحديث الثاني: حديث شُعْبَةُ، أَنْبَأَنَا أَبُو إِسْحَاقَ، عن حَارِثَةَ بْنَ وَهْبٍ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - آمَنَ مَا كَانَ بمِنًى رَكْعَتَيْنِ.\nوهذا الحديث أخرجه مسلم أيضًا هنا (^٣)، ويأتي في الحج (^٤)، ثم في رواية: ونحن أكثر ما كنا قط وأمنة بمنى ركعتين (^٥)، وفي أخرى لمسلم في حجة الوداع (^٦).\nوللإسماعيلي قال: قال غندر: في حديثه عن شعبة، سمعت أبا إسحاق يحدث عن حارثة بن وهب وحارثة بن وهب -بالحاء المهملة- صحابي وهو أخو عبد الله بن عمر لأمه، أمهما أم كلثوم بنت جرول الخزاعي (^٧).\nالحديث الثالث:\nحديث عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ: صَلَّى بِنَا عُثْمَانُ بِمِنًى أَرْبَعَ رَكَعَاتٍ .. إلى قوله: فَلَيْتَ حَظِّي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ.\n_________\n(^١) السابق برقم (٦٩٤/ ١٨).\n(^٢) \"مسند أبي داود الطيالسي\" ٣/ ٣٥٧ (١٩٢٤).\n(^٣) \"صحيح مسلم\" برقم (٦٩٦) كتاب: صلاة المسافرين، باب: قصر الصلاة بمنى.\n(^٤) برقم (١٦٥٦) باب: الصلاة بمنى.\n(^٥) التخريج السابق.\n(^٦) \"صحيح مسلم\" برقم (٦٩٦/ ٢١)، كتاب: صلاة المسافرين، باب: قصر الصلاة بمنى.\n(^٧) انظر: \"الاستيعاب\" ١/ ٣٧٠ (٤٦٠)، \"أسد الغابة\" ١/ ٤٣٠ (١٠٠٥).","vol":"8","page":439},{"text":"وأخرجه مسلم أيضًا، وأبو داود، والنسائي، وأخرجه النسائي من غير ذكر عثمان من طريق علقمة عن ابن مسعود (^١).\nإذا عرفت ذلك فالإجماع قائم على أن القصر بمنى وعرفة حكم الحاج الآفاقي الذي بينه وبينها مسافة القصر. وعند مالك أن الحاج المكي يقصر بهما، وكذا أهل عرفة بمكة ومنى يقصرون، وحجته التمسك بأحاديث الباب، ومثله في النسائي من حديث أنس (^٢)، وفي ابن أبي شيبة من حديث ابن عمر وأبي جحيفة. وعن القاسم، وسالم قالا: الصلاة بمنى قصر. وأن ابن عمر كان يتم بمكة، فإذا خرج إلى مني قصر (^٣).\nونقل ابن بطال اتفاق العلماء على أن الحاج القادم مكة يقصر الصلاة بها وبمنى وسائر المشاهد؛ لأنه عندهم في سفر، إذ ليست مكة دار إقامة إلا لأهلها، أو لمن أراد الإقامة بها، وكان المهاجرون قد فرض عليهم ترك المقام بمكة، فلذلك لم ينوِ الشارع الإقامة بمكة ولا بمنى.\nقَالَ: واختلف الفقهاء في صلاة المكي بمنى. فقال مالك: يتم المكي بمكة ويقصر بمنى، وكذا أهل مني يتمون بمنى ويقصرون بمكة وعرفات. وجعل هذِه المواضع مخصوصة بذلك؛ لأنه - ﷺ - لما قصر بعرفة لم يميز من وراءه، ولا قَالَ: يا أهل مكة أتموا. يعني: بعرفات. وهذا موضع بيان، وكذا عمر بعده قَالَ لأهل مكة: يا أهل\n_________\n(^١) مسلم (٦٩٥)، أبو داود (١٩٦٠)، والنسائي ٣/ ١١٨.\n(^٢) \"سنن النسائي\" ٣/ ١١٨ كتاب: تقصير الصلاة في السفر.\n(^٣) \"المصنف\" ٢/ ٢٠٦، ٢٠٨ (٨١٦٥، ٨١٦٧، ٨١٨٠، ٨١٨٤).","vol":"8","page":440},{"text":"مكة أتموا؛ فإنا قوم سفر (^١)، وكذا قاله الشارع بمكة. وممن روي عنه أن المكي يقصر بمنى ابن عمر، وسالم، والقاسم، وطاوس (^٢)، وبه قَالَ الأوزاعي، وإسحاق، وقالوا: إن القصر سنة الموضع، وإنما يتم بمنى وعرفة من كان مقيمًا فيهما، واستدلوا بحديث حارثة ابن وهب المذكور في الكتاب، وكانت دار حارثة بمكة، ولو لم يجز لأهل مكة القصر بمنى لقَالَ حارثة: وأتممنا نحن، أو قَالَ لنا: أتموا؛ لأنه - ﷺ - يلزمه البيان لأمته (^٣)؛ ولأن عمل الحاج لا ينقضي في أقل من يوم وليلة مع الانتقال اللازم، والمشي من موضع إلى موضع لا يجوز الإخلال به، فجرى ذلك مجرى الشيء اللازم؛ ولأن من مكة إلى عرفة، ثم إلى مكة بمقدار ما يقصر فيه الصلاة، ويلزمه بالدخول فيه ملزمة القصر، ولا يلزم على هذا من يخرج من سفر بضعًا وعشرين ميلًا؛ لأن رجوعه هناك ليس بلازم، ورجوعه إلى مكة في الحج لازم؛ ولأنه عائد إلى الطواف، فصار لا بد من نية الرجوع بخلاف غيره من الأسفار. وهذا التعليل والذي قبله يخرج منه العَرَفيُّ.\nوروى عيسى عن ابن القاسم في أهل مني وأهل عرفة يفيضون بقصر العرفي، ويتم المنوي إلى منى؛ لأنه يرجع إلى وطنه بعد أن يفيض في مسافة إتمام، بخلاف العرفي، فإنه يفيض من مكة إلى غير وطنه لإتمام حجه، فإذا دفع من منى بعد انقضاء حجه لم يقصر إلى عرفة لما ذكرناه.\n_________\n(^١) رواه مالك ص ١١١، والبيهقي في \"معرفة السنن الآثار\" ٤/ ٢٧٨ (٦١٥٥) كتاب: الصلاة، باب: صلاة المكي بمنى تمام غير قصر.\n(^٢) رواه ابن أبي شيبة ٢/ ٢٠٨ (٨١٨٣ - ٨١٨٥) كتاب: الصلوات، باب: في أهل مكة يقصرون إلى منى.\n(^٣) \"شرح ابن بطال\" ٣/ ٦٨ - ٦٩.","vol":"8","page":441},{"text":"واختلف قول مالك، وابن القاسم في صلاة المكي بالمحصب، هل يقصر؟ واختلافهما مبني على أن المحصب، هل هو مشروع، فمن قَالَ أنه مشروع قصر (^١).\nوقال أكثر أهل العلم منهم عطاء، والزهري، وهو قول الثوري، والكوفيين، وأبي حنيفة، وأصحابه، والشافعي، وأحمد، وأبي ثور: لا يقصر الصلاة أهل مكة بمنى وعرفات؛ لانتفاء مسافة القصر (^٢).\nقالوا في قول عمر: يا أهل منى أتموا، وكذا قول الشارع أيضًا ما أغنى أن يقول ذلك بمنى.\nقَالَ الطحاوي: وليس الحج موجبًا للقصر؛ لأن أهل منى وعرفات إذا كانوا حجاجًا أتموا وليس هو متعلقًا بالموضع، وإنما هو متعلق بالسفر، وأهل مكة مقيمون هناك لا يقصرون، ولما كان المقيم لا يقصر لو خرج إلى منى كذلك الحاج.\nواختلف العلماء في المسافة التي يقصر فيها، فقال أبو حنيفة، وأصحابه، والكوفيون، وروي عن ابن مسعود: أقلها ثلاثة أيام ولياليهن سير الإبل ومشي الأقدام، وقدر أبو يوسف بيومين وأكثر الثالث. وهو رواية الحسن عن أبي حنيفة، ورواية ابن سماعة عن محمد، ولم يريدوا به السير ليلًا ونهارًا؛ لأنهم جعلوا النهار للسير والليل للاستراحة. ولو سلك طريقًا هي مسيرة ثلاثة أيام وأمكنه أن يصل في يوم من طريق أخرى قصر، ثم قدروا ذلك بالفراسخ فقيل: أحد وعشرون فرسخًا. وقيل: ثمانية عشر. وعليه الفتوى، وقيل:\n_________\n(^١) \"المنتقى\" ١/ ٢٦٤ - ٢٦٥.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٥٧.","vol":"8","page":442},{"text":"خمسة عشر ومدته ثلاثة أيام ولياليهن. وهو مذهب عثمان، وابن مسعود، وحذيفة، وسويد بن غفلة، والشعبي، والنخعي، والثوري، والحسن بن حي، وأبي قلابة، وشريك بن عبد الله، وابن جبير، وابن سيرين، ورواية عن ابن عمر، واحتج لهم بحديث ابن عمر وأبي هريرة الآتي: \"لا تسافر المرأة ثلاثًا\" (^١).\nوقالوا: لما اختلفت الآثار والعلماء في المسافة التي تقصر فيها الصلاة، وكان الأصل التمام، لم يجب أن ينتقل عنه إلا بيقين. واليقين ما لا ينازع فيه، وذلك ثلاثة أيام.\nوالجواب أن الشارع قد ذكر اليوم والليلة ونص عليه، فهو أولى من ذلك. والدليل إذا اجتمع مع النص قضي بالنص عليه.\nوعن مالك: لا يقصر (^٢) في أقل من ثمانية وأربعين ميلًا بالهاشمي وهو ستة عشر فرسخًا. وهو قول أحمد (^٣)، والفرسخ ثلاثة أميال، والميل ستة آلاف ذراع، والذراع أربع وعشرون أصبعًا معترضة معتدلة، والأصبع ست شعيرات معترضات معتدلات، وذلك يومان، وهي أربعة برد، وهذا هو المشهور عنه، وعن مالك أيضًا خمسة وأربعون ميلًا. وعنه: اثنان وأربعون ميلًا. وأربعون. وستة وثلاثون ميلًا. عزاها ابن حزم إلى رواية إسماعيل القاضي في \"مبسوطه\"، قَالَ: وذا لأهل مكة خاصة، ويقصر إلى منى فما فوقها، وهي أربعة أميال (^٤).\nوقال ابن بطال: كان مالك يقول: يقصر في مسيرة يوم وليلة. ثم رجع فقال: يقصر في أربعة برد. كقول ابن عمر، وابن عباس، وبه قَالَ\n_________\n(^١) برقم (١٠٨٨) كتاب: تقصير الصلاة، باب: في كم تقصير الصلاة.\n(^٢) \"المنتقى\" ١/ ٢٦٧.\n(^٣) انظر: \"المغني\" ٣/ ١٠٦.\n(^٤) \"المحلى\" ٥/ ٥.","vol":"8","page":443},{"text":"الليث، والشافعي في أحد أقواله، وهو قول أحمد، وإسحاق. وروى أشهب عن مالك فيمن خرج إلى ضيعته وهي رأس خمسة وأربعين ميلًا أنه يقصر. وعن ابن القاسم فيمن قصر في ستة وثلاثين ميلًا لا يعيد. وقال يحيى بن يعمر: يعيد أبدًا. وقال ابن عبد الحكم: يعيد في الوقت.\nوقال ابن حبيب: يقصر في أربعين ميلًا، وهي قريب من أربعة برد (^١).\nوقال الأوزاعي: عامة العلماء يقولون: مسيرة يوم تام، وبه نأخذ، ونُقل عنه: اثنا عشر يومًا فما زاد. وقالت طائفة: يقصر في يومين. روي عن ابن عمر، والحسن البصري (^٢)، والزهري، وحكي مثله عن الشافعي.\nوقال الأوزاعي: كان أنس يقصر في خمسة فراسخ، وذلك خمسة عشر ميلًا.\nوللشافعي سبعة نصوص في مسافة القصر: ثمانية وأربعون ميلًا، ستة وأربعون ميلًا، أكثر من أربعين، أربعون، يومان، ليلة، ويوم وليلة (^٣).\nقلتُ: الليلة بلا يوم (^٤)، وحملت على شيء واحد. والأول هو الأصح. وعن داود: يقصر في طويل السفر وقصيره، حكاه في \"التمهيد\" عنه (^٥). قال أبو حامد: حَتَّى لو خرج إلى بستان له خارج البلد قصر (^٦).\nوذكر ابن حزم في \"محلاه\" أنه لا يقصر في أقل من ميل عند\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٧٨.\n(^٢) \"المنتقى\" ١/ ٢٦٢.\n(^٣) رواه ابن أبي شيبة ٢/ ٢٠٣ (٨١٢٤٩ كتاب: الصلوات، باب: في مسيرة كم يقصر الصلاة.\n(^٤) ورد في هامش الأصل ما نصه: إنما زاد الشيخ هذِه الفائدة زيادة في الإيضاح.\n(^٥) \"التمهيد\" ٤/ ٣٨٦.\n(^٦) انظر: \"المجموع\" ٤/ ٢١٠.","vol":"8","page":444},{"text":"الظاهرية. قَالَ: ولا يجوز لنا أن نوقع اسم سفر وحكم سفر إلا على من سماه من هو حجة في اللغة سفرًا، فلم يحدد ذلك في أقل من ميل، وقد روينا الميل عن ابن عمر، فإنه قَالَ: لو خرجت ميلًا لقصرت الصلاة (^١)، وروي عن ابن عمر خلاف ذلك (^٢)، والمسألة محل بسطها الخلافيات، وقد عقد لها البخاري بابًا ستمر به قريبًا -إن شاء الله- واحتجوا بحديث أبي سعيد الخدري أنه - ﷺ - سافر فرسخًا فقصر (^٣)، ولا دلالة فيه؛ لأنه ليس فيه أن سفره كان فرسخًا، ويجوز أن يكون فعل ذلك إشارة إلى أنه لا يفتقر القصر إلى قطع جميع المسافة، بل بالشروع فيها.\nوعبارة ابن بطال: حكى من لا يعتد بخلافه من أهل الظاهر أنه يجوز القصر في قليل السفر وكثيره إذا جاوز البنيان، ولو قصد إلى بستانه، وحكوه عن علي (^٤). وحجة مالك حديث: \"لا يحل لامرأة تؤمن باللهِ واليوم الآخر أن تسافر مسيرة يوم وليلة\" (^٥) فجعل اليوم والليلة حكمًا خلاف الحضر، فعلمنا أنه الزمن الفاصل بين السفر الذي يجوز فيه القصر، وبين ما لا يجوز (^٦). ونقل القاضي أبو محمد وغيره إجماع الصحابة على اعتبار مسافة، وإن اختلفوا في مقدارها،\n_________\n(^١) \"المحلى\" ٥/ ١٩ - ٢٠.\n(^٢) ابن أبي شيبة ٢/ ٢٠٢ - ٢٠٣ (٨١٢٠، ٨١٣٦)، ولفظه: أن ابن عمر خرج إلى أرض له بذات النصب فقصر وهي ستة عشر فرسخًا.\n(^٣) رواه ابن أبي شيبة ٢/ ٢٠٢ (٨١١٣) كتاب: الصلوات، باب: في مسيرة كم يقصر الصلاة.\n(^٤) رواه عنه ابن أبي شيبة ٢/ ٢٠٦ (٨١٦٩) كتاب: الصلوات، باب: من كان يقصر الصلاة.\n(^٥) سيأتي برقم (١٠٨٨) كتاب: تقصير الصلاة، باب: في كم يقصر الصلاة.\n(^٦) \"شرح ابن بطال\" ٣/ ٧٨ - ٧٩.","vol":"8","page":445},{"text":"فمن لم يعتبرها خرق الإجماع. والميل ونحوه لا مشقة في قطعه فصار كالحضر.\nواختلف العلماء سلفًا وخلفًا في إتمام الصلاة في السفر، فذهبت طائفة إلى أن ذلك سنة. وروي عن عائشة، وسعد بن أبي وقاص أنهما كانا يتمان فيه، ذكره عطاء بن أبي رباح عنهما (^١)، وعن حذيفة مثله. وروي مثله عن المسور بن مخرمة، وعبد الرحمن بن الأسود، وعن سعيد بن المسيب، وأبي قلابة (^٢). وروى أبو مصعب عن مالك قَالَ: قصر الصلاة في السفر سنة، وهو قول الشافعي إذا بلغ سفره ثلاثة مراحل، وأبي ثور. وعن الشافعي قول: أنه مخير بينهما، غير أن الإتمام أفضل. وذهب بعض أصحابه إلى أنه مخير، والقصر أفضل (^٣). قَالَ ابن القصار: وهذا اختيار الأبهري واختياري. وذهبت طائفة إلى أن الواجب على المسافر ركعتان، روي ذلك عن عمر، وابنه، وابن عباس، وهو قول الكوفيين، ومحمد بن سحنون. واختاره إسماعيل بن إسحاق من أصحاب مالك (^٤).\nواحتج الكوفيون بحديث عائشة: فرضت الصلاة ركعتين في الحضر والسفر. وقد سلف في أول كتاب الصلاة شيء من معنى ذلك (^٥)، ولا شك أن الفرض يأتي بمعنى لغير الإيجاب كما تقول: فرض القاضي النفقة، إذا قدرها وبينها. ومنه قوله تعالى: ﴿قَدْ فَرَضَ اللهُ لَكُمْ\n_________\n(^١) روى عنهم هذِه الآثار البيهقي في \"معرفة السنن والآثار\" ٤/ ٢٦٤ (٦١٠٠ - ٦١٠١) كتاب: الصلاة، باب: الإتمام في السفر.\n(^٢) وهذا أحد قولي مالك، وروى أشهب عنه أنه فرض، انظر: \"المنتقي\" ١/ ٢٦٠.\n(^٣) انظر: \"البيان\" ٢/ ٤٥٨.\n(^٤) انظر: \"شرح معاني الآثار\" ١/ ٤٢٠، \"الأوسط\" ٤/ ٣٣٩.\n(^٥) برقم (٣٥٠) باب: كيف فرضت الصلاة في الإسراء.","vol":"8","page":446},{"text":"تَحِلَّةَ أَيْمَانِكُمْ﴾ [التحريم: ٢] أي بين لكم كيف تكَفِّرون عنها في قول بعض المفسرين.\nوقال الطبري: يحتمل قول عائشة: فرضت ركعتين في السفر، يعني: إن اختار المسافر ذلك، وإن اختار أربعًا. ونظير هذا التخيير النفر الأول من منى فإنه غير فيه. ولو كان فرض المسافر ركعتين فقط لما جاز له جعلها أربعًا بوجه من الوجوه، كما ليس للمقيم أن يجعل صلاته مثنى وصلاة الفجر أربعًا.\nوقد اتفق فقهاء الأمصار على أن المسافر إذا ائتم بمقيم في جزء من صلاته أنه يلزمه الإتمام. فهذا يدل على أنه ليس فرضه ركعتين إلا على التخيير. وقال: إن من أتم من المسافرين فالفرض أختار، وإن من قصر فهو تمام فرضه.\nواختلف الناس في وجه إتمام عثمان على أقوال:\nأحدها: أنه أمير المؤمنين، فحيث كان في بلد فهو عمله. قاله أبو الجهم، ووجهه أن للإمام تأثيرًا في حكم الإتمام كما له تأثير في إقامة الجمعة إذا مر بقوم أنه يجمع بهم الجمعة. غير أن عثمان سار مع الشارع إلى مكة وغيرها، وكان مع ذلك يقصر، ويخدش في ذلك أن الشارع كان أولى بذلك، ومع ذلك لم يفعله، نعم صح عنه أنه كان يصلي في السفر ركعتين إلى أن قبضه الله كما ستعلمه (^١).\nثانيها: أنه اتخذ منى مسكنًا، فلذلك أتم. روى معمر، عن الزهري\n_________\n(^١) سيأتي برقم (١١٠١ - ١١٠٢) كتاب: تقصير الصلاة، باب: من لم يتطوع في السفر وبر الصلاة وقبلها. مختصرًا، ورواه مسلم مطولًا برقم (٦٨٩) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها.","vol":"8","page":447},{"text":"قَالَ: إنما فعل ذلك؛ لأنه أزمع على المقام بعد الحج. ذكره أبو داود.\nوروى عبد الله بن الحارث بن أبي ذئاب عن أبيه -وقد عمل الحارث لعمر بن الخطاب- قَالَ: صلى بنا عثمان أربعًا، فلما سلم أقبل على الناس فقال: إني تأهلت بمكة، وقد سمعت رسول الله - ﷺ - \"من تأهل لبلدة فهو من أهلها فَلْيصل أربعة\"، وعزاه ابن التين إلى رواية ابن سنجر: أن عثمان صلى بمنى أربعًا فأنكروا عليه فقال: يا أيها الناس إني لما قدمت تأهلت بها، إني سمعت رسول الله - ﷺ - يقول: \"إذا تأهل الرجل ببلد، فليصل بهم صلاة المقيم\" وهذا منقطع، أخرجه البيهقي من حديث عكرمة بن إبراهيم وهو ضعيف عن ابن أبي ذئاب، عن أبيه قَالَ: صلى عثمان (^١) (^٢).\nوقال ابن حزم: روينا من طريق عبد الرزاق، عن الزهري قَالَ: بلغني أن عثمان إنما صلى أربعًا -يعني: بمنى- لأنه أزمع أن يقيم بعد الحج، وهذا يرده أن المقام بمكة للمهاجر أكثر من ثلاث لا يجوز (^٣).\nوقال ابن التين: لا يمنع ذلك إذ [عرض] له أمر أوجب مقامه أربعة أيام لضرورة. وقد قَالَ مالك في \"العتبية\" فيمن يقيم بمنى ليخف الناس: يتم. في أحد قوليه، ومثل هذا الجواب أن أهله كانوا معه بمكة. ويرده أن الشارع كان يسافر بزوجاته، وكن معه بمكة، ومع ذلك يقصر، ومثله إنما أتم لأنه أقام بمكة قبل مخرجه إلى منى مدة توجب الإتمام. واعتقد أن\n_________\n(^١) ورد بهامش الأصل ما نصه: وبهذه الطريق أخرجه الإمام أحمد في \"المسند\" فقال: حدثنا أبو سعيد -مولى بني هاشم- ثنا عكرمة بن إبراهيم فساقه.\n(^٢) \"معرفة السنن الآثار\" ٤/ ٢٦٣ (٦٠٩٩) كتاب: الصلاة، باب: الإتمام في السفر.\n(^٣) \"المحلى\" ٤/ ٢٧٠.","vol":"8","page":448},{"text":"مسافة الخروج إلى عرفة إذا انفصلت عما قبلها من السفر لا توجب القصر.\nولا شك أن عثمان لا يتعمد مخالفة الشارع لغير معنى، ومثله أنه كان له بمنى أرض فكأنه كالمقيم، وهذا فيه بعد، إذ لم يقل أحد: إن المسافر إذا مر بما يملكه من الأرض ولم يكن له فيها أهل أن حكمه حكم المقيم.\nثالثها: ما رواه أيوب، عن الزهري أن الأعراب كثروا في ذلك العام فأحب أن يخبرهم أن الصلاة أربع، ذكره أبو داود (^١). وقال البيهقي في \"المعرفة\": قد روينا بإسناد حسن، عن عبد الرحمن بن حميد، عن أبيه، عن عثمان أنه أتم الصلاة بمنى ثم خطب الناس فقال: أيها الناس، إن القصر سنة رسول الله - ﷺ -، وسنة صاحبيه، ولكنه حدث قيام من الناس فخفت أن يستنوا (^٢). وقال ابن جريج: إن أعرابيًّا ناداه في منى فقال: يا أمير المؤمنين ما زلت أصليها منذ رأيتك عام الأول صليتها ركعتين، فخشي عثمان أن يظن جهال الناس أن الصلاة ركعتان، وهذا يرده أن الشارع كان أولى بذلك ولم يفعله (^٣).\nرابعها: أنه تأول أن القصر رخصة غير واجب، وأخذ بالأكمل الأتم، وتأول أن الشارع قصد بقصره التخفيف كالفطر ويؤيده ما رواه الطحاوي، عن عائشة: قصر النبي - ﷺ - وأتم في السفر (^٤)، وكان\n_________\n(^١) \"سنن أبي داود\" برقم (١٩٦٤) كتاب: المناسك، باب: الصلاة بمنى، قال الألباني في \"صحيح أبي داود\" برقم (١٧١٣): إسناده حسن لغيره، وقد قواه الحافظ.\n(^٢) \"معرفة السنن والآثار\" ٤/ ٢٦٣ (٦٠٩٧) كتاب: الصلاة، باب: الإتمام في السفر.\n(^٣) رواه عبد الرزاق ٢/ ٥١٨ (٤٢٧٧) كتاب: الصلاة، باب: السفر.\n(^٤) \"شرح معاني الآثار\" ١/ ٤١٥.","vol":"8","page":449},{"text":"سعد، وعبد الرحمن بن عوف، وحذيفة، وعائشة، وعثمان يتمون، وكذا تأولت عائشة (^١).\nقَالَ القرطبي: وهذا هو الوجه (^٢)، وفيه نظر، فحديث البخاري الآتي عن ابن عمر في باب من لم يتطوع في السفر: صحبت رسول الله - ﷺ - فكان لا يزيد في السفر على ركعتين، وأبا بكر، وعمر، وعثمان كذلك (^٣). ورواه مسلم بلفظ: صحبت رسول الله - ﷺ - في السفر فلم يزد على ركعتين حَتَّى قبضه الله، وصحبت أبا بكر فلم يزد على ركعتين حَتَّى قبضه الله، وصحبت عمر فلم يزد على ركعتين حَتَّى قبضه الله، ثم صحبت عثمان فلم يزد على ركعتين حَتَّى قبضه الله (^٤).\nفهذا دال على أن عثمان صلى ركعتين إلى أن قبض إلا أن يؤول في أواخر أمره، أو المراد: صحبه في سائر أسفاره غير منى؛ لأن إتمامه إنما كان بها على ما فسره عمران بن حصين.\nوفي \"الموطأ\" عن ابن عمر أنه كان يصلي وراء الإمام بمنى أربعًا (^٥).\nوالإمام ذكر أنه عثمان، فتأول ابن عمر أن عثمان لم يره مقامًا يبيح القصر على ما تقدم.\nوروى أبو داود من حديث معاوية بن قرة عن أشياخه أن عبد الله صلى أربعًا، قَالَ: فقيل له: عبت على عثمان ثم صليت أربعًا؟ قَالَ: الخلاف شر (^٦).\n_________\n(^١) انظر: \"المصنف\" ٢/ ٢٠٥ (٨١٥١)، ٢/ ٢٠٨ (٨١٨٩)، و\"الأوسط\" لابن المنذر ٤/ ٣٣٥.\n(^٢) \"المفهم\" ٢/ ٣٢٧.\n(^٣) يأتي برقم (١١٠٢).\n(^٤) مسلم (٦٨٩)، كتاب الصلاة، باب: صلاة المسافرين وقصرها.\n(^٥) \"الموطأ\" ص ١١١.\n(^٦) \"سنن أبي داود\" برقم (١٩٦٠) كتاب: المناسك، باب: الصلاة بمنى.","vol":"8","page":450},{"text":"وذكر أبو داود عن الزهري قَالَ: لما اتخذ عثمان الأموال بالطائف وأراد أن يقيم بها صلى أربعًا (^١).\nواسترجاع ابن مسعود لما رأى عثمان أتم خلاف ما عهد من الشارع وصاحبيه دليل على إنكاره في خلاف الأفضل فقط؛ إذ لو اعتقد أن فرضه القصر لم يصح أن يصليها خلفه ولم يجز له أن يتم، ولا سكتت الصحابة من غير نكير.\nوزعم الداودي أن ابن مسعود كان يرى القصر فرضًا. قَالَ أبو سليمان: من أجل الأسوة، يريد إذا لم يتأس بفعله - ﷺ - وصاحبيه، فلأجل ذلك استرجع. وهذا يرد ما أوله أنه صلى أربعًا، وقال: الخلاف شر، فلو كان يعتقد القصر فرضًا لكان الخلاف شرًا لا خيرًا (^٢).\nوالظاهر في ذلك إنما قَالَ ذلك لأنه رأى أن الخلاف على الإمام فيما سبيله التخيير والإباحة شر، وهو ما أبداه ابن بطال (^٣).\nوقد روى ابن أبي شيبة عن ميمون بن مهران أنه سأل سعيد بن المسيب عن الصلاة في السفر. فقال: إن شئت ركعتين، وإن شئت أربعًا (^٤). وذكر عن أبي قلابة أنه قَالَ: إن صليت في السفر ركعتين فالسنة، وإن صليت أربعًا فالسنة (^٥). ولما ذكر ابن بطال مقالة الزهري، وابن جريج، ومعمر، وما رواه عبد الله بن الحارث قَالَ: هذِه الوجوه كلها ليست\n_________\n(^١) \"سنن أبي داود\" برقم (١٩٦٣) كتاب: المناسك، باب: الصلاة بمنى، وضعفه الألباني في \"ضعيف أبي داود\" (٣٣٨).\n(^٢) \"أعلام الحديث\" ١/ ٦٢٧.\n(^٣) \"شرح ابن بطال\" ٣/ ٧٣.\n(^٤) \"المصنف\" ٢/ ٢٠٩ (٨١٩٢) كتاب: الصلوات، باب: في المسافر إن شاء صلى ركعتين وإن شاء أربعًا.\n(^٥) \"المصنف\" ٢/ ٢٠٨ (٨١٨٨) كتاب: الصلوات، باب: في المسافر إن شاء صلى ركعتين وإن شاء أربعًا.","vol":"8","page":451},{"text":"بشيء (^١). قَالَ الطحاوي: وذلك لأن الأعراب كانوا بأحكام الصلاة أجهل في زمن الشارع فلم يتم بهم لتلك العلة، ولم يكن عثمان ليخاف عليهم ما لم يخفه الشارع؛ لأنه بهم رءوف رحيم (^٢).\nقَالَ غيره: ألا ترى أن الجمعة لما كان فرضها ركعتين لم يعدل عنها، وكان يحضرها الغوغاء والوفود، وقد يجوزوا أن صلاة الجمعة في كل يوم ركعتان.\nوأما ما ذكر عنه أنه أزمع على المقام بعد الحج فليس بشيء؛ لأن المهاجرين فرض عليهم ترك المقام بمكة، وهذا أسلفته. وصح عن عثمان أنه كان لا يودع النساء إلا على ظهر راحلته، ويسرع الخروج من مكة؛ خشية أن يرجع في هجرته التي هاجرها لله. وما ذكر عنه أنه اتخذ أهلًا بمكة، فالشارع كان في غزواته وحجه وأسفاره كلها يسافر بأهله بعد أن يقرع بينهن (^٣)، وكان أولى أن يتأول ذلك ويفعله، فلم يفعله وقصر. وكذا ما تأولوا في إتمام عائشة أنها كانت أم المؤمنين فحيث ما حلَّت فهو بيتها، وهذا في الضعف مثل الأول. ألا ترى أنه - ﷺ - كان أبًا للمؤمنين، وهو أولى بهم من عائشة، ولم يتأول ذلك.\nقَالَ ابن بطال (^٤): والوجه الصحيح في ذلك -والله أعلم- أن عثمان وعائشة إنما أتما في السفر؛ لأنهما اعتقدا في قصره - ﷺ - أنه لما خير بين القصر والإتمام اختار الأيسر من ذلك على أمته، وقد قالت عائشة: ما خير رسول الله - ﷺ - في أمرين إلا اختار أيسرهما ما لم يكن\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٧١ - ٧٢.\n(^٢) \"شرح معاني الآثار\" ١/ ٤٢٦.\n(^٣) يشير المصنف -﵀- إلى حديث عائشة الآتي برقم (٢٥٩٣)، ورواه مسلم (١٤٦٣).\n(^٤) \"شرح ابن بطال\" ٣/ ٧٢ - ٧٣.","vol":"8","page":452},{"text":"إثمًا (^١)، فأخذت هي وعثمان في أنفسهما بالشدة، وتركا الرخصة، إذ كان ذاك مباحًا لهما في حكم التخيير فيما أذن الله فيه. ويدل على ذلك إنكار ابن مسعود الإتمام على عثمان، ثم صلى خلفه وأتم، فكلم في ذلك، فقال: الخلاف شر (^٢)، وسلف ما فيه ووجهه.\nفصل:\n(وقول حَارِثَةَ بْنَ وَهْبٍ: صَلَّى بِنَا النَّبِيُّ - ﷺ - آمَنَ مَا كَانَ بِمِنًى رَكْعَتَيْنِ). يريد أنه قصر من غير خوف كما هو مذهب الجمهور، وكما هو ثابت في \"صحيح مسلم\" من حديث يعلى عن عمر (^٣).\nوعن عائشة ﵂ أنها كانت تقول في السفر: فأتموا.\nفقالوا: إن رسول الله - ﷺ - كان يصلي ركعتين. فقالت: إنه كان في خوف، فهل تخافون أنتم؟ (^٤) وحديث حارثة يرده.\nوقوله: (فَلَيْتَ حَظِّي مِنْ أَرْبَعِ رَكْعَتَانِ مُتَقَبلَتَانِ). يريد: إني صليت أربعًا وتكلفتها، فليتها تتقبل كما تتقبل الركعتان. هذا تأويل أبي عبد الملك. وقال الداودي نحوه، قَالَ: إنما خشي ابن مسعود أن لا تجزئ الأربع فاعلها، وفعلها مع عثمان كراهية الخلاف كما سبق، ومخبر بما في نفسه.\n_________\n(^١) سيأتي برقم (٣٥٦٠) كتاب: المناقب، باب: صفة النبي - ﷺ - ورواه مسلم (٢٣٢٧).\n(^٢) رواه البيهقي في \"معرفة السنن والآثار\" ٤/ ٢٦٠ (٦٠٧٧) كتاب: الصلاة، باب: الإتمام في السفر.\n(^٣) \"صحيح مسلم\" برقم (٦٨٦) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها.\n(^٤) رواه الطبري في \"تفسيره\" ٤/ ٢٤٦ (١٠٣٢٢).","vol":"8","page":453},{"text":"<span data-type='title' id=toc-924>٣ - باب كَمْ أَقَامَ النَّبِيُّ - ﷺ - فِي حَجَّتِهِ</span>؟\n١٠٨٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي العَالِيَةِ البَرَّاءِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ لِصُبْحِ رَابِعَةٍ يُلَبُّونَ بِالحَجِّ، فَأَمَرَهُمْ أَنْ يَجْعَلُوهَا عُمْرَةً إِلاَّ مَنْ مَعَهُ الهَدْيُ. تَابَعَهُ عَطَاءٌ، عَنْ جَابِرٍ. [١٥٦٤، ٣٨٣٢ - مسلم: ١٢٤٠ - فتح: ٢/ ٥٦٥]\nذكر فيه عن أبي العالية- واسمه: زياد بن فيروز البرَّاء؛ لبريه النبل.\nوقال ابن التين: لبريه القصب. وقيل: النبل- عن ابن عَبَّاسٍ ﵄ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ لِصُبْحِ رَابِعَةٍ يُلَبُّونَ بِالحَجِّ، فَأمَرَهُمْ أَنْ يَجْعَلُوهَا عُمْرَةً إِلَّا مَنْ مَعَهُ الهَدْيُ. تَابَعَهُ عَطَاءٌ، عَنْ جَابِرٍ.\nالشرح:\nحديث ابن عباس هذا أخرجه مسلم (^١). وحديث عطاء -هو ابن أبي رباح- يأتي في الحج (^٢) -إن شاء الله- وهو حديث أنس السالف الذي فيه: عشرة أيام (^٣). وقال في كتاب المغازي، باب: إقامة المهاجر بمكة بعد قضاء نسكه. وذكر فيه عن عمر بن عبد العزيز أنه سأل السائب ابن أخت نمر: ما سمعت في سكنى مكة؟ قَالَ: سمعت العلاء بن الحضرمي، قَالَ رسول الله - ﷺ -: \"ثلاثة للمهاجر بعد الصدر\" (^٤).\nوقال أحمد بن حنبل: قدم النبي - ﷺ - مكة صبح رابعة من ذي الحجة، فأقام الرابع والخامس والسادس والسابع، وهو في ذلك كله\n_________\n(^١) \"صحيح مسلم\" (١٢٤٠) كتاب: الحج، باب: جواز العمرة في أشهر الحج.\n(^٢) برقم (١٦٥١) باب: تقضي الحائض المناسك كلها.\n(^٣) سلف برقم (١٠٨١) كتاب: تقصير الصلاة، باب: ما جاء في التقصير.\n(^٤) سيأتي برقم (٣٩٣٣) كتاب: مناقب الأنصار، باب: إقامة المهاجر بمكة بعد قضاء نسكه.","vol":"8","page":454},{"text":"يقصر الصلاة، ثم خرج يوم التروية إلى منى، وهو الثامن، فلم يزل مسافرًا في المناسك إلى أن تم حجه. فجعل أحمد بن حنبل أربعة أيام يقصر فيها الصلاة إذا نوى إقامتها، وإن نوى أكثر من ذلك فهو حضر يتم فيه الصلاة. واستدل بحديث ابن عباس هذا (^١)، وقد سلف ما فيه من المذاهب، وأقوال أصحابنا في باب: ما جاء في التقصير (^٢).\nوقال ابن أبي صفرة: هذا الحديث يدل على أنه من أقام عشرين صلاة يقصر؛ لأنه - ﷺ - صلى في الرابع الظهر والعصر إلى صبح الثامن ولم يتم، وهو حجة على ابن الماجشون، وسحنون في قولهما أنه من أقام عشرين صلاة أنه يتم (^٣).\nوذهب مالك، والشافعي، وأبو ثور إلى أنه من عزم على إقامة أربعة أيام بلياليها أنه يتم الصلاة ولا يقصر (^٤).\nوروي مثله عن عمر، وعثمان، وحجة هذِه المقالة حديث العلاء بن الحضرمي السالف، أنه جعل للمهاجر بعد قضاء نسكه ثلاثًا ثم يصدر.\nوذلك أن الله تعالى حرم على المهاجرين الإقامة بمكة، ولا تستوطن، ثم أباح الثلاث بعد قضاء النسك فتبين أن أيام مكثه هي سفر لا إقامة، إذ لو كان فوق الثلاث سفرًا لما منعهم من ذلك، فدل أنه إقامة ووجب أن تكون الثلاث فصل بين السفر والإقامة، ولا وجه لمن اعتبر مقامه - ﷺ - من حين دخوله مكة إلى خروجه إلى منى، ولا إلى صدره إلى المدينة؛ لأن مكة ليست له بدار إقامة، ولا لأحد من المهاجرين؛\n_________\n(^١) انظر: \"المغني\" ٣/ ١٥٠.\n(^٢) يراجع شرح حديثي (١٠٨٠ - ١٠٨١).\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٣٠.\n(^٤) \"المدونة\" ١/ ١١٦ - ١١٧، \"الأم\" ١/ ١٦٤، \"الأوسط\" ٤/ ٣٥٧.","vol":"8","page":455},{"text":"لأنه - ﷺ - لم يزل مسافرًا منذ خرج من المدينة، وقصر بذي الحليفة إلى أن انصرف إلى المدينة، ولم ينو في شيء من ذلك إقامة.\nوادعى ابن بطال أن أصح الأقوال في المسألة قول مالك، ومن وافقه، وبيان ذلك من حديث ابن عباس مع الحديث الذي جاء أن يوم عرفة كان يوم الجمعة، أن مقامه بمكة في حجته كانت عشرة أيام كما قَالَ أنس في حديثه. وذلك أنه - ﷺ - قدم مكة صبح رابع ذي الحجة، وكان يوم الأحد، صلى الصبح بذي طوى، واستهل ذو الحجة ذلك العام ليلة الخميس، فأقام بمكة يوم الأحد إلى ليلة الخميس، ثم نهض ضحوة يوم الخميس إلى مني، فأقام بها باقي نهاره وليلة الجمعة، ثم نهض يوم الجمعة إلى عرفات، أي: بعد الزوال، وخطبته بنمرة بقرب عرفات، وبقي بها إلى الغروب، ثم أفاض ليلة السبت إلى المزدلفة فأقام بها إلى أن صلى الصبح، ثم أفاض بها قبل طلوع شمس يوم السبت، وهو يوم الأضحى والنفر إلى منى، فرمى جمرة العقبة ضحوة، ثم نهض إلى مكة ذلك اليوم فطاف بالبيت قبل الزوال، ثم رجع في يومه ذلك إلى منى، فأقام بها باقي يوم السبت، والأحد والاثنين والثلاثاء، ثم أفاض بعد ظهر الثلاثاء وهو آخر أيام التشريق إلى المحصب، فصلى به الظهر، وبات فيه ليلة الأربعاء، وفي تلك الليلة أعمر عائشة من التنعيم، ثم طاف طواف الوداع سحرًا قبل صلاة الصبح من يوم الأربعاء، وهو صبيحة رابع عشرة، فأقام عشرة أيام كما سلف من حديث أنس، ثم نهض إلى المدينة، وكان خروجه من المدينة إلى مكة يوم السبت لأربع بقين من ذي القعدة، وصلى الظهر بذي الحليفة، وأحرم بإثرها، وهذا كله مستنبط من قوله: (قدم النبي - ﷺ - وأصحابه لصبح رابعة من ذي الحجة)، ومن الحديث الذي جاء أن يوم عرفة كان يوم جمعة، وفيه","vol":"8","page":456},{"text":"نزلت: ﴿اليَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (^١) [المائدة: ٣]. قلتُ: والدليل من القرآن اعتبار مقالة الشافعي ومن وافقه أن الله تعالى نقل المسافر من الصوم إلى الفطر في سفر يوم، فكذا القصر.\nفصل: قوله: (فَأَمَرَهُمْ أَنْ يَجْعَلُوهَا عُمْرَةً)، إنما كان ذلك خاصة لهم في ذلك العام عملًا بقوله: ألنا ولمن بعدنا؟ قَالَ: \"بل لكم خاصة\" (^٢)\nوهذِه المتعة التي كان عمر ينهى عنها ويضرب عليها؛ لأنه - ﷺ - قَالَ: \"هي لكم خاصة\". وتعلق قوم بإجازة ذلك ولم يبلغهم الخصوص.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٧٦، ٧٧.\n(^٢) رواه أبو داود (١٨٠٨)، والنسائي في \"المجتبى\" ٥/ ١٧٩ كتاب: مناسك الحج، باب: إباحة فسخ الحج بعمرة لمن لم يسق الهدي، وفي \"الكبرى\" ٢/ ٣٦٧ (٣٧٩٠)، وابن ماجه (٢٩٨٤) كتاب: المناسك، باب: من قال: كان فسخ الحج لهم خاصة، وأحمد في \"مسنده\" ٣/ ٤٦٩، والدارمي في \"سننه\" ٢/ ١١٧٧ (١٨٩٧) من كتاب: المناسك، باب: في فسخ الحج، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٣٤٢ (١١١١)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٩٤، وابن قانع في \"معجم الصحابة\" ١/ ٧٧، والطبراني ١/ ٣٧٠ (١١٣٨)، والدارقطني في \"سننه\" ٢/ ٢٤١ (٢٤)، والحاكم ٣/ ٥١٧ كتاب: معرفة الصحابة، وابن حزم في \"حجة الوداع\" ص ٣٦٢ (٤١٦)، والبيهقي في \"السنن الكبرى\" ٥/ ٤١ كتاب: الحج، باب: من أحرم بنسك فأراد أن يفسخه، وابن عبد البر في \"التمهيد\" ٨/ ٣٥٧، ٢٣/ ٣٦٢، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ٢/ ١٢٧ - ١٢٨ (١٢٤٣)، والمزي في \"تهذيب الكمال\" ٥/ ٢١٦.\nقال ابن القيم في \"زاد المعاد\" ٢/ ١٩٢: حديث لا يكتب اهـ وقال: قال عبد الله بن أحمد: فقلت لأبي: فحديث بلال بن الحارث في فسخ الحج، يعني: قوله: لنا خاصة قال: لا أقول به، لا يعرف هذا الرجل، هذا حديث ليس إسناده بالمعروف، ليس حديث بلال بن الحارث عندي يثبت اهـ، وقال أيضًا في ٢/ ١٩٣: فنحن نشهد بالله أن حديث بلال بن الحارث هذا لا يصح عن رسول الله وهو غلط عليه اهـ، وقال الألباني في \"ضعيف أبي داود\" ١٠/ ١٥٤ (٣١٥): إسناده ضعيف؛ الحارث بن بلال مجهول.","vol":"8","page":457},{"text":"<span data-type='title' id=toc-925>٤ - باب فِي كَمْ يَقْصُرُ الصَّلَاةَ؟ وَسَمَّى النَّبِيُّ - ﷺ - يَوْمًا وَلَيْلَةً</span>\nوَكَانَ ابْنُ عُمَرَ وَابْنُ عَبَّاسٍ يَقْصُرَانِ وَيُفْطِرَانِ فِي أَرْبَعَةِ بُرُدٍ، وَهْيَ سِتَّةَ عَشَرَ فَرْسَخًا.\n\n١٠٨٦ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الحَنْظَلِيُّ قَالَ: قُلْتُ لأَبِي أُسَامَةَ: حَدَّثَكُمْ عُبَيْدُ اللهِ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا تُسَافِرِ المَرْأَةُ ثَلَاثَةَ أَيَّامٍ إِلاَّ مَعَ ذِي مَحْرَمٍ\". [١٠٨٧ - مسلم: ١٣٣٨ - فتح: ٢/ ٥٦٥]\n\n١٠٨٧ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تُسَافِرِ المَرْأَةُ ثَلَاثًا إِلاَّ مَعَ ذِي مَحْرَمٍ\". تَابَعَهُ أَحْمَدُ، عَنِ ابْنِ المُبَارَكِ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٠٨٦ - مسلم: ١٣٣٨ - فتح: ٢/ ٥٦٦]\n\n١٠٨٨ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ قَالَ: حَدَّثَنَا سَعِيدٌ المَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ أَنْ تُسَافِرَ مَسِيرَةَ يَوْمٍ وَلَيْلَةٍ لَيْسَ مَعَهَا حُرْمَةٌ\". تَابَعَهُ يَحْيَى بْنُ أَبِي كَثِيرٍ وَسُهَيْلٌ وَمَالِكٌ، عَنِ المَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ ﵁. [مسلم: ١٣٣٩ - فتح: ٢/ ٥٦٦]\nثم ساق بإسناده حديث ابن عمر: أَن النَّبِيَّ - ﷺ - قَالَ: \"لَا تُسَافِرِ المَرْأةُ ثَلَاَثةَ أيَّامٍ إِلا مَعَ ذِي مَحْرَمٍ\".\nوعنه: \"لَا تُسَافِرِ المَرْأةُ ثَلًاثا إِلَّا ومَعَها ذو مَحْرَمٍ\"\nذكر الأول من حديث أبي أسامة، عن عبيد الله، عن نافع، عن ابن عمر. والثاني عن يحيى -هو القطان- عن عبيد الله به- ثم قَالَ: تابعه أحمد عن ابن المبارك، عن عبيد الله به.","vol":"8","page":458},{"text":"ثم ساق حديث: سعيد المقبري عن أبيه عن أبي هريرة: \"لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بالله وَاليَوْمِ الآخِرِ أَنْ تُسَافِرَ مَسِيرَةَ يَوْمٍ وَلَيْلَةٍ لَيْسَ مَعَهَا حُرْمَةٌ\". تابعه يحيى بن أبي كثير وسهيل ومالك، عن المقبري، عن أبي هريرة.\nالشرح:\nأما قوله: (وسمى النبي - ﷺ - السفر يومًا وَلَيْلَة)، مراده ما أخرجه في الباب من حديث أبي هريرة: \"أن تسافر مسيرة يوم وليلة\" وأما أثر ابن عمر وابن عباس فرواهما البيهقي من حديث عطاء بن أبي رباح، أن عبد الله بن عمر وعبد الله بن عباس كانا يصليان ركعتين، ويفطران في أربعة برد فما فوق ذلك. رواه من طريق الشافعي وابن بكير، عن مالك، عن نافع، عن سالم، أن ابن عمر ركب إلى ذات النصب فقصر الصلاة في مسيره ذلك. قَالَ مالك: وبين ذات النصب والمدينة أربعة برد. ومن طريقيهما، عن مالك، عن ابن شهاب، عن سالم، عن أبيه أنه ركب إلى ريم فقصر الصلاة في مسيره ذلك. قَالَ مالك: وذلك نحو من أربعة برد (^١).\nوذكره ابن حزم فقال: وعن معمر أخبرني أيوب عن نافع أن ابن عمر كان يقصر الصلاة في مسيرة أربعة برد. قَالَ: وهذا فيما اختلف فيه على ابن عمر (^٢). وروى ابن أبي شيبة ثنا ابن علية، عن أيوب، عن نافع، عن سالم أن ابن عمر خرج إلى أرض له بذات النصب فقصر، وهي ستة عشر فرسخًا (^٣). وروى بإسناده إلى ابن بكير، ثنا مالك أنه بلغه أن ابن عباس\n_________\n(^١) \"سنن البيهقي الكبرى\" ٣/ ١٣٦ - ١٣٧.\n(^٢) \"المحلى\" ٥/ ٥.\n(^٣) \"المصنف\" ٢/ ٢٠٣ (٨١٣٦). ورواه الشافعي كما في \"المسند\" ١/ ١٨٥ (٥٢٨).","vol":"8","page":459},{"text":"كان يقصر الصلاة فيما بين مكة والطائف، وفيما بين مكة وجُدَّة (^١)، وفيما بين مكة وعسفان. قَالَ مالك: وذلك أربعة برد (^٢). وروي أيضًا عن إسماعيل بن عياش، عن عبد الوهاب بن مجاهد، عن أبيه، وعطاء بن أبي رباح، عن ابن عباس أن رسول الله - ﷺ - قَالَ: \"يا أهل مكة لا تقصروا الصلاة إلا في أدنى من أربعة برد، من مكة إلى عسفان\" (^٣). قَالَ البيهقي: وهذا حديث ضعيف، إسماعيل بن عياش لا يحتج به، وعبد الوهاب بن مجاهد ضعيف بمرة، والصحيح أن ذلك من قول ابن عباس (^٤).\n_________\n(^١) (جُدَّة) بلدة على ساحل بحر اليمن، بينها وبين مكة ثلاث ليال. انظر \"معجم البلدان\" ٢/ ١١٤.\n(^٢) انظر: \"الموطأ\" ص ١١٠. ورواه البيهقي ٣/ ١٣٧ من طريق ابن بكير عن مالك، به. وانظر: \"الإرواء\" (٥٦٨).\n(^٣) حديث رواه الطبراني في \"المعجم الكبير\" ١١/ ٩٦ - ٩٧ (١١١٦٢)، والدارقطني ١/ ٣٨٧، والبيهقي ٣/ ١٣٧ - ١٣٨، وابن الجوزي في \"التحقيق\" ١/ ٤٩٣ (٧٦١) من هذا الطريق.\n(^٤) \"سنن البيهقي\" ٣/ ١٣٨.\nوضعفه أيضًا في \"المعرفة\" ٤/ ٢٤٩ ونقل عن أحمد قال: وقد روي حديث ابن عباس مرفوعًا، وليس بشيء.\nوضعفه ابن الجوزي في \"التحقيق\". وعبد الحق في \"أحكامه\" ٢/ ٤٠. وقال النووي في \"المجموع\" ٤/ ٢١٣، وفي \"الخلاصة\" ٢/ ٧٣١ (٢٥٥٧): ضعيف جدًا، وصحح وقفه على ابن عباس.\nوضعفه الحافظ ابن كثير -طيب الله ثراه- في \"الإرشاد\" ١/ ١٨٢. والمصنف -﵀- في \"البدر المنير\" ٤/ ٥٤٢ - ٥٤٣. وقال في \"الخلاصة\" ١/ ٢٠٢: إسناده ضعيف، والصحيح أنه موقوف على ابن عباس.\nوقال الحافظ في \"الفتح\" ٢/ ٥٦٦، وفي \"التلخيص\" ٢/ ٤٦، وفي \"تغليق التعليق\" ٢/ ٤١٦، وفي \"بلوغ المرام\" (٤٦٥): إسناده ضعيف. =","vol":"8","page":460},{"text":"وأما القاضي أبو الطيب من أصحابنا فعزاه إلى \"صحيح ابن خزيمة\"، وراجعت \"صحيحه\"، وهو عزيز الوجود، فلم أجد فيه (^١).\nوأما حديث ابن عمر فأخرجه مسلم وأبو داود أيضًا من حديث عبيد الله، عن نافع، عنه. ومن طريق الضحاك بن عثمان، عن نافع، عنه، ولفظه: \"لا تسافر مسيرة ثلاث ليال\" (^٢).\nوأخرجه الإسماعيلي من طريق أنس بن عياض، عن عبيد الله. وأخرجه ابن راهويه، عن أبي أسامة، عن عبيد الله، وأحمد الذي علق عنه البخاري: هو أحمد بن محمد بن موسى أبو العباس المروزي المعروف بمردويه، مات سنة خمس وثلاثين، كذا هو بخط الحافظ الدمياطي، وقال: روى له البخاري، والترمذي، والنسائي، ثم قَالَ: لا بأس به، ثم قَالَ: وقال الدارقطني: إنه أحمد بن محمد ابن ثابت ابن عثمان أبو الحسن المروزي المعروف بابن شبويه، مات بطرسوس،\n_________\n= وكذا قال العظيم آبادي في تعليقه على \"سنن الدارقطني\" ١/ ٣٨٧. وضعفه الألباني في \"الإرواء\" (٥٦٥). فهذِه أقوال من ضعفه.\nوأورده شيخ الإسلام -قدس الله روحه ونور قبره وطيب ثراه- في \"مجموع الفتاوى\" ٢٤/ ٣٩ وقال: هو من قول ابن عباس ورواية من رواه مرفوعًا إلى النبي - ﷺ - باطل لا شك عند أئمة أهل الحديث. اهـ بتصرف يسير.\nوأورده في موضع آخر ٢٤/ ١٢٧ وقال: وهذا ما يعلم أهل المعرفة بالحديث أنه كذب على النبي - ﷺ -، ولكن هو من كلام ابن عباس.\nونحا الألباني نحوه فأورده في \"الضعيفة\" (٤٣٩). وقال: موضوع.\n(^١) قلت: عزاه شيخ الإسلام، في \"مجموع الفتاوى\" ٢٤/ ١٢٧ لابن خزيمة في كتابه \"مختصر المختصر\".\n(^٢) \"صحيح مسلم\" (١٣٣٨) كتاب: الحج، باب: سفر المرأة مع محرم إلى حج وغيره، و\"سنن أبي داود\" (١٧٢٧) كتاب: المناسك، باب: في المرأة تحج بغير محرم.","vol":"8","page":461},{"text":"سنة ثلاثين ومائتين، روى عنه أبو داود (^١).\nونقل شيخنا قطب الدين في \"شرحه\" عن الحاكم أنه الأول. ولم يذكره الدارقطني أنه في البخاري، ثم ذكر الثاني عن الدارقطني كما ذكره سواء. ولم يذكر الحاكم، وابن طاهر أنه في البخاري. وذكر أبو الوليد الباجي في \"رجال البخاري\" ما نصه: وقال ابن عدي: أحمد ابن محمد يروي عن عبد الله، عن معمر، لا يعرف (^٢).\nوذكر الدارقطني حديث نافع عن ابن عمر هذا فقال: يرويه عبيد الله، عن نافع، عن ابن عمر مرفوعًا.\nوقال يحيى القطان: ما أنكرت على عبيد الله بن عمر إلا حديثًا واحدًا، هذا الحديث. قَالَ: ورواه عبيد الله بن عمر، عن نافع، عن ابن عمر موقوفًا. وخالفه إبراهيم الصائغ فرواه عن ابن عمر مرفوعًا، وزاد ألفاظًا لم يأتِ بها غيره.\nقلتُ: عبيد الله أجل من يحيى بكثير، وقد روى عنه هذا الحديث كما أخرجه البخاري وغيره. ورواه ابن أبي شيبة في \"مسنده\" عن ابن نمير، وأبي أسامة، عن عبد الله، عن نافع به (^٣).\nوأما حديث أبي هريرة، والمتابعة في آخره، فكذا هو ثابت في أكثر نسخ البخاري، وفي بعضها عن المقبري بدون أبي هريرة. وقال أبو نعيم في \"مستخرجه\" أنه في البخاري بإثباته، وهو حديث مختلف في إسناده،\n_________\n(^١) انظر: \"تهذيب الكمال\" ١/ ٤٣٣ (٩٤).\n(^٢) نص كلام ابن عدي في كتابه \"أسامي من روى عنهم البخاري في جامعه الصحيح\" ص ٨٦ (٢٢). ط. دار البشائر الإسلامية.\n(^٣) انظر \"مصنف ابن أبي شيبة\" ٣/ ٣٦٧ (١٥١٦٩) كتاب: الحج، في المرأة تخرج مع ذي محرم.","vol":"8","page":462},{"text":"فقيل: عن سعيد المقبري، عن أبيه، عن أبي هريرة، وقيل بإسقاط أبيه كما أخرجه ابن ماجه (^١)، وقيل بإسقاط أبي هريرة.\nوأما متابعة يحيى بن أبي كثير، فذكر أبو مسعود وخلف في أطرافهما، وأبو نعيم في \"مستخرجه\" أن البخاري أخرجها عن سعيد، عن أبي هريرة. وذكر الحميدي فيها وسهيل ومالك بزيادة أبيه. ورواه سفيان، عن يحيى بإثبات أبيه، وذكره البيهقي (^٢).\nوأما متابعة مالك فوقع فيها كما وقع في متابعة يحيى، ورواه جماعة \"الموطأ\" عن مالك بإسقاط أبيه (^٣). وكان سعيد -فيما يقولون- قد سمع من أبي هريرة، وسمع من أبيه، عن أبي هريرة، كذا قَالَ ابن معين وغيره، فجعلها كلها أحيانًا عن أبي هريرة، وروي عن مالك بإثباته، وكذا أخرجه أبو داود، والترمذي (^٤).\nوقد روى عن مالك الوليد بن مسلم مثل رواية بشر، أخرجها الإسماعيلي. وأما متابعة سهيل فوقع فيها كما سلف في المتابعتين السالفتين. وقد أخرجه أبو داود والبيهقي من طريقه، عن سعيد، عن أبي هريرة. ولفظه: \"لا تسافر امرأة بريدًا إلا مع ذي محرم\" (^٥).\n_________\n(^١) \"سنن ابن ماجه\" (٢٨٩٩) كتاب: المناسك، باب: المرأة تحج بغير ولي.\n(^٢) \"السنن الكبرى\" للبيهقي ٣/ ١٣٩ (٥٤٠٩) كتاب: الصلاة، باب: حجة من قال: لا تقصر الصلاة في أقل من ثلاثة أيام.\n(^٣) \"الموطأ\" ص ٦٠٥.\n(^٤) \"سنن أبي داود\" (١٧٢٤) كتاب: المناسك، باب: المرأة تحج بغير محرم، و\"سنن الترمذي\" (١١٧٠) كتاب: الرضاع، باب: ما جاء في كراهية أن تسافر المرأة وحدها.\n(^٥) \"سنن أبي داود\" (١٧٢٥) كتاب: المناسك، باب: في المرأة تحج بغير محرم، \"السنن الكبرى\" للبيهقي ٣/ ١٣٩ كتاب: الصلاة، باب: حجة من قال: لا تقصر الصلاة في أقل من ثلاثة أيام.","vol":"8","page":463},{"text":"قَالَ ابن عبد البر: وحديث سهيل، عن أبيه، عن أبي هريرة مضطرب\nإسنادًا ومتنًا (^١). وفي رواية: \"مسيرة ليلة\" ذكرها ابن عبد البر (^٢).\nواستدرك الدارقطني على الشيخين إخراجه عن ابن أبي ذئب، وعلى مسلم إخراجه عن الليث (^٣). وقال: الصواب: عن سعيد، عن أبي هريرة بإسقاط ذكر أبيه، واحتج بأن مالكًا، ويحيى، وسهيلًا أسقطوه.\nقَالَ: والصحيح من حديث مسلم إسقاطه؛ وكذا ذكره ابن مسعود كما سلف، وكذا رواه معظم رواة \"الموطأ\" عن مالك.\nقَالَ الدارقطني: ورواه الزهراني والفروي عن مالك فقالا: عن سعيد، عن أبيه.\nوذكر النووي عن خلف في \"أطرافه\" أن مسلمًا رواه بإثبات أبيه (^٤)، وكذا رواه أبو داود، والترمذي، وقال: حسن صحيح من طريق بشر بن عمر، عن مالك، عن سعيد، عن أبيه، عن أبي هريرة (^٥). ورواه أبو داود في الحج عن القعنبي، والنفيلي عن مالك، وجرير، كلاهما عن سهيل بإسقاط (^٦). فحصل اختلاف ظاهر بين الحفاظ في ذكر أبيه. فلعله سمع من أبيه عن أبي هريرة، ثم سمعه من أبي هريرة نفسه، فرواه تارة كذا، وتارة كذا، وسماعه من أبي هريرة صحيح.\nوقد روى هذا الحديث أيضًا أبو سعيد الخدري، وابن عباس، وعمرو بن شعيب، عن أبيه عن جده، أخرج الأول الشيخان ففي\n_________\n(^١) \"التمهيد\"٢١/ ٥٥.\n(^٢) \"التمهيد\" ٢١/ ٥٥.\n(^٣) \"الإلزامات والتتبع\" ص ١٣٤.\n(^٤) \"صحيح مسلم بشرح النووي\" ٩/ ١٠٨.\n(^٥) سبق تخريجه.\n(^٦) \"سنن أبي داود\" (١٧٢٤ - ١٧٢٥) المرأة تحج بغير محرم.","vol":"8","page":464},{"text":"لفظ: \"لا تسافر المرأة يومين\" (^١) وفي لفظ: \"ثلًاثا\" (^٢) وفي لفظ: \"فوق ثلاث\" (^٣) وفي لفظ: \"أن تسافر سفرًا يكون ثلاثة أيام فصاعدًا\" (^٤). وأخرج الثاني الشيخان أيضًا بإطلاق السفر (^٥).\nوأخرج الثالث ابن عبد البر، وقال مثله مقطوعًا على حديث عبيد الله بن عمر، عن نافع، عن ابن عمر مرفوعًا بلفظ: \"أن تسافر مسيرة ثلاثة أيام\" (^٦).\nإذا تقرر ذلك، فالكلام على ما في الباب من أوجه:\nأحدها:\nأربعة برد: ستة عشر فرسخًا. قَالَ صاحب \"المطالع\": البريد: أربعة فراسخ، والفرسخ: ثلاثة أميال، زاد ابن الأثير في \"غريبه\": والميل: أربعة آلاف ذراع (^٧)، وذكر الفراء أن الفرسخ فارسي معرب، والميل من الأرض: منتهى مد البصر؛ لأن البصر يميل فيه على وجه الأرض حَتَّى يفنى إدراكه. وفيه سبعة مذاهب:\n_________\n(^١) سيأتي برقم (١١٩٧) كتاب: فضل الصلاة في مسجد مكة والمدينة، باب: مسجد بيت المقدس.\n(^٢) \"صحيح مسلم\" (٨٢٧/ ٤١٧) كتاب: الحج، باب: سفر المرأة مع محرم إلى حج وغيره.\n(^٣) \"صحيح مسلم\" (٨٢٧/ ٤١٨).\n(^٤) \"صحيح مسلم\" (١٣٤٠/ ٤٢٣) كتاب: الحج، باب: سفر المرأة مع محرم إلى حج وغيره.\n(^٥) سيأتي برقم (١٨٦٢) كتاب: جزاء الصيد، باب: حج النساء، وهو في \"صحيح مسلم\" (١٣٤١/ ٤٢٤) كتاب: الحج، باب: سفر المرأة مع محرم إلى غيره.\n(^٦) \"التمهيد\" ٢١/ ٥٤.\n(^٧) \"النهاية في غريب الحديث\" ١/ ١١٦.","vol":"8","page":465},{"text":"أحدها: قاله صاحب \"التنبيهات\": هو عشر غلا، والغلوة: طلق الفرس وهو مائتا ذراع، فيكون الميل ألفي ذراع. وذكر في \"المعرب\" أن الغلوة ثلاثمائة ذراع إلى أربعمائة. وقال ابن الأثير: الغلوة قدر رمية سهم (^١).\nالثاني: قال أبو عمر: أصح ما فيه أنه ثلاثة آلاف ذراع وخمسمائة.\nالثالث: ثلاثة آلاف ذراع، نقله صاحب \"البيان\".\nالرابع: أربعة آلاف.\nالخامس: مد البصر، ذكره الجوهري (^٢).\nالسادس: ألف خطوة بخطوة الجمل.\nالسابع: أن ينظر إلى الشخص فلا يعلم أهو آت أو ذاهب، رجل أو امرأة.\nوذكر ابن قدامة عن الأثرم: قيل لأبي عبد الله: في كم يقصر؟ قَالَ: في أربعة برد. قيل له: مسيرة يوم تام؟ قَالَ: أربعة برد ستة عشر فرسخًا، مسيرة يومين، والفرسخ: ثلاثة أميال، والميل -كما قَالَ القاضي- اثنا عشر ألف قدم. وذلك يومان (^٣).\nالثاني:\nظاهر الأحاديث الواردة في الباب حرمة ما يسمى سفرًا للمرأة، إلا مع زوج أو محرم، وفي معنى ذلك النسوة الثقات؛ وكذا الواحدة في الجواز على الأصح (^٤). فالمحرم إذن شرط في وجوب الحج\n_________\n(^١) \"النهاية في غريب الحديث والأثر\" ٣/ ٣٨٣.\n(^٢) \"الصحاح\" ٥/ ١٨٢٣.\n(^٣) \"المغني\" ٣/ ١٠٥.\n(^٤) ورد بهامش الأصل: لم يقل الشافعية بجواز النسوة الثقات ولا الواحدة إلا في حج الفرض.","vol":"8","page":466},{"text":"عليها، وبه قَالَ النخعي، والحسن (^١). وهو مذهب أبي حنيفة، وأصحاب الرأي، وفقهاء أصحاب الحديث وأجلهم الشافعي (^٢).\nوذهب عطاء، وسعيد بن جبير، وابن سيرين، والأوزاعي، ومالك، وعزي إلى الشافعي أيضًا إلى أن ذلك ليس بشرط (^٣)، وروي مثله عن عائشة (^٤).\nوقال القرطبي: ظاهر قول مالك على اختلاف في تأويل قوله: تخرج مع رجال أو نساء، هل بمجموع ذلك، أو في جماعة من أحد الجنسين؟ وأكثر ما نقله عنه أصحابنا من اشتراط النساء.\nوسبب هذا الاختلاف مخالفة ظاهر هذِه الأحاديث لظاهر السبيل في الآية (^٥).\n_________\n(^١) روى ابن أبي شيبة ٣/ ٣٦٦ (١٥١٦١، ١٥١٦٣) عن هشيم، عن يونس، عن الحسن قال: لا تحج المرأة إلا مع ذي مَحْرم، وقال: نا جرير، عن ليث، عن يحيى بن عباد أبي هبيرة قال: كتبت امرأة من أهل الري إلى إبراهيم أنها موسرة وليس لها بعل ولا محرم ولم تحج قط، فكتب إليها إبراهيم: إن هذا من السبيل الذي قال الله وليس لك محرم، فلا تحجي إلا مع بعل أو محرم.\n(^٢) \"المجموع\" ٧/ ٦٩، \"مختصر الطحاوي\" ص ٥٩، \"الهداية\" ١/ ١٤٦.\n(^٣) روى ابن أبي شيبة عن ابن سيرين أنه قال: تخرج في رفقة فيها رجال ونساء، وتتخذ سلما تصعد عليه، ولا يقربها الكاري \"المصنف\" ٣/ ٣٦٦ (١٥١٦٢).\nوقال مالك في الصرورة -تقال لمن لم تتزوج- التي لم تحج قط من النساء: إن لم يكن معها ذو محرم يخرج معها، أو كان فلم يستطع أن يخرج معها: أنها لا تدع فريضة الله عليها في الحج، وأنها تخرج مع جماعة من النساء. \"الموطأ\" ص ٢٧٤.\nوانظر: \"عيون المجالس\" ٢/ ٧٧٤، \"روضة الطالبين\" ٣/ ٩.\n(^٤) روى ابن أبي شيبة عن الزهري قال: ذكر عند عائشة: المرأة لا تسافر إلا مع محرم فقالت عائشة: ليس كل النساء تجد محرمًا \"المصنف\" ٣/ ٣٦٧ (١٥١٧١).\n(^٥) \"المفهم\" ٥/ ١٨٢٣.","vol":"8","page":467},{"text":"وأجمعت الأمة على أن المرأة يلزمها حجة الإسلام بهذِه الآية وبقوله: \"بني الإسلام على خمس\" (^١) وعدّ منها الحج، فتعارضت مع الأحاديث الواردة في الباب: لا تسافر إلا مع كذا.\nواختلف العلماء في تأويل ذلك، فجمع أبو حنيفة ومن قَالَ بقوله بينهما، بأن جعل الحديث مبينًا للاستطاعة في حق المرأة.\nورأي مالك ومن قَالَ بقوله أن الاستطاعة سنة بنفسها في حق الرجال والنساء، وأن الأحاديث المذكورة في هذا لم تتعرض للأسفار الواجبة، وقد خرجت المؤمنات مهاجرات ليس معهن محرم، وفيهن زينب بنت رسول الله - ﷺ -. وقد اشترط مالك خروجها للحج في جماعة الناس المرافقين بألفة الدين في سفر الطاعة لله، واستشعارهم الخشية له، ولذلك سن - ﷺ - بأمير أو سلطان محافظ وإمام معلم يحفظ الضيعة، ويضم الفاذة، ويرد الشاردة، ولا ينفرد أحد عن الجماعة، ولا تتفق الأعين كلها على الغفلة، ولا يجمع على النوم في وقت واحد. فلابد من وجود المراقبة على الجماعة، فضعف الخوف بحضور الكثرة. واتفق العلماء على أنه ليس لها أن تخرج في غير الحج والعمرة، إلا مع ذي محرم، إلا لهجرة من دار الحرب، فاتفقوا على أن عليها أن تهاجر منها بغير محرم، والفرق لائح، وهو أنها تخشى على نفسها ودينها من الإقامة، بخلاف تأخير الحج مع أنه هل هو على الفور، أو على التراخي؟ وخص الباجي الحديث بالشابة، ورد عليه بأن المرأة مظنة الطمع، ولكل ساقطة لاقطة.\n_________\n(^١) سلف برقم (٨) كتاب: الإيمان، باب: ﴿دُعَاؤُكُمْ﴾ إيمانكم.","vol":"8","page":468},{"text":"الثالث:\nقوله: \"ثَلَاَثةَ أيَّامٍ\"، وفي الرواية الأخرى: (\"يوم وليلة\")، وفي أخرى: \"فوق ثلاث\"، وفي أخرى: \"ثلاث ليال\"، وفي أخرى \"يومين\"، وفي أخرى: \"يوم\"، وفي أخرى: \"ليلة\"، وفي أخرى: إطلاق السفر، وفي أخرى لأبي داود: \"بريدًا\" (^١)، والبريد: نصف يوم. وهذِه الألفاظ؛ لاختلاف السائلين والمواطن، وليس في النهي عن الليلة تصريح بإباحة اليوم أو الليلة أو البريد، فأدى كل ما سمع وما جاء منها مختلفًا من راوٍ واحد، فسمعه في مواطن، فروى تارة هذا، وتارة هذا، وكله صحيح، وليس فيه تحديد لأقل ما يقع عليه اسم السفر. ولم يرد - ﷺ - تحديدًا، بل ما يسمى سفرًا، ولا تعارض، ولا نسخ، خلافًا لقول الداودي: أحدهما ناسخ للآخر، ولا يعلمه بعينه فأخذ الأحوط؛ لأن الأصل أن لا تسافر المرأة أصلًا، ولا تخلو مع غير ذي محرم، خوف الخشية على ناقصات العقل والدين.\nوحديث أمر فاطمة أن تعتد عند ابن أم مكتوم (^٢) مخصوص بمن علم صلاحه، كذا قاله ابن التين. وقيل في الجمع بأن اليوم المذكور مفرد، والليلة المفردة بمعنى: اليوم والليلة المجموعين. فاليوم إشارة إلى مدة الذهاب، واليوم والليلة إشارة إلى مدة الذهاب والرجوع، والثلاثة إشارة إلى مدة الذهاب والرجوع واليوم الذي يقضى فيه الحاجة.\nوقيل قد يكون هذا كله تمثيلًا لأقل الأعداد، فاليوم الواحد أول\n_________\n(^١) سلف تخريج هذِه الروايات جميعها آنفًا.\n(^٢) قصة فاطمة بنت قيس وتطليقها من زوجها وأمره - ﷺ - إياها بأن تنتقل إلى ابن أم مكتوم رواها مسلم في \"صحيحه\" (١٤٨٠) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.","vol":"8","page":469},{"text":"العدد وأقله، والاثنان أول التكثير وأقله، والثلاث أقل الجمع.\nالرابع:\nجميع المحارم سواء النسب والسبب كالرضاع والمصاهرة، وكره مالك سفرها مع ابن زوجها؛ لفساد الناس بعد العصر الأول؛ ولأن كثيرًا من الناس لا ينفرون من زوجة الأب نفرتهم من محارم النسب، والزوج أولى من المحرم؛ لاطلاعه على ما لا يطلع عليه، وعدم ذكره في بعض الروايات خطاب لمن لا زوج لها.\nوقال أبو حنيفة: لا تخرج إلا مع ذي محرم، إلا أن يكون بينها وبين مكة أقل من ثلاثة أيام (^١).\nالخامس:\nقوله: (\"تُؤْمِنُ بالله وَاليَوْمِ الأخِرِ\") هو في موضع خبر؛ لأنه صفة امرأة، تقديره: لامرأة مؤمنة بالله.\nوفيه: تعريض أنها إذا سافرت بغير محرم تخالف شرط الإيمان بالله واليوم الآخر؛ لأن التعرض إلى وصفها بذلك إشارة إلى التزام الوقوف عند ما نهيت عنه، وأن الإيمان بالله واليوم الآخر يقضي لها ذلك.\nوقوله: (\"أَنْ تُسَافِرَ\") هو في موضع رفع؛ لأنه فاعل، التقدير: لا يحل لها السفر، والهاء في \"مسيرة يوم\" للمرة الواحدة، التقدير: أن تسافر مرة واحدة سفرة واحدة؛ بخصوصية يوم وليلة (^٢).\n_________\n(^١) \"مختصر اختلاف العلماء\" ٢/ ٥٨.\n(^٢) ورد بهامش الأصل: آخر الجزء ٨ من ٤ من تجزئة المصنف.","vol":"8","page":470},{"text":"<span data-type='title' id=toc-926>٥ - باب يَقْصُرُ إِذَا خَرَجَ مِنْ مَوْضِعِهِ</span>\nوَخَرَجَ عَلِيٌّ فَقَصَرَ وَهْوَ يَرَى البُيُوتَ، فَلَمَّا رَجَعَ قِيلَ لَهُ: هَذِهِ الكُوفَةُ. قَالَ: لَا، حَتَّى نَدْخُلَهَا. ١٠٨٩ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، وَإِبْرَاهِيمَ بْنِ مَيْسَرَةَ، عَنْ أَنَسٍ ﵁ قَالَ: صَلَّيْتُ الظُّهْرَ مَعَ النَّبِيِّ - ﷺ - بِالمَدِينَةِ أَرْبَعًا، وَبِذِي الحُلَيْفَةِ رَكْعَتَيْنِ. [١٥٤٦، ١٥٤٧، ١٥٥١، ١٧١٢، ١٧١٤، ١٧١٥، ٢٩٥١، ٢٩٨٦ - مسلم: ٦٩٠ - فتح: ٢/ ٥٦٩]\n\n١٠٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتِ: الصَّلَاةُ أَوَّلُ مَا فُرِضَتْ رَكْعَتَيْنِ، فَأُقِرَّتْ صَلَاةُ السَّفَرِ، وَأُتِمَّتْ صَلَاةُ الحَضَرِ. قَالَ الزُّهْرِيُّ: فَقُلْتُ لِعُرْوَةَ: مَا بَالُ عَائِشَةَ تُتِمُّ؟ قَالَ: تَأَوَّلَتْ مَا تَأَوَّلَ عُثْمَانُ. [انظر: ٣٥٠ - مسلم: ٦٨٥ - فتح: ٢/ ٥٦٩]\nثم ذكر فيه حديث أنس: صَلَّيْتُ الظُّهْرَ مَعَ النَّبِيَّ - ﷺ - بِالمَدِينَةِ أَرْبَعًا، وَبِذِي الحُلَيْفَةِ رَكْعَتَيْنِ.\nوحديث عائشة: الصَّلَاةُ أَوَّلُ مَا فُرِضَتْ رَكْعَتَيْنِ، فَأُقِرَّتْ صَلَاةُ السَّفَرِ، وَأُتِمَّتْ صَلَاةُ الحَضَرِ. قَالَ الزُّهْرِيُّ: فَقُلْتُ لِعُرْوَةَ: مَا بَالُ عَائِشَةَ تُتِمُّ؟ قَالَ: تَأَوَّلَتْ مَا تَأَوَّلَ عُثْمَانُ.\nالشرح:\nأما أثر علي فأخرجه البيهقي من حديث علي بن ربيعة، قَالَ: خرجنا مع علي فقصر ونحن نرى البيوت، ثم رجعنا فقصرنا ونحن نرى البيوت، فقلنا له، فقال علي: نقصر حَتَّى ندخلها (^١).\n_________\n(^١) \"السنن الكبرى\" للبيهقي ٣/ ١٤٦ (٥٤٤٩) كتاب: الصلاة، باب: لا يقصر الذي يريد السفر حتى يخرج من بيوت القرية.","vol":"8","page":471},{"text":"وأخرجه ابن المغلس في \"موضحه\" أيضًا. ورواه البيهقي مرة بلفظ: عن علي بن ربيعة قَالَ: خرجنا مع علي متوجهين ها هنا، وأشار بيده إلى الشام، يصلي ركعتين ركعتين، حَتَّى إذا رجعنا ونظرنا إلى الكوفة حضرت الصلاة، فقال: أيا أمير المؤمنين هذِه الكوفة، نتم الصلاة؟ قَالَ: لا، حَتَّى ندخلها (^١).\nوحديث أنس أخرجه مسلم أيضًا، وأبو داود، والنسائي، والترمذي وقال: صحيح (^٢)، ويأتي في الحج مكررًا إن شاء الله (^٣).\nوحديث عائشة أخرجه مسلم، وأبو داود، والنسائي أيضًا (^٤).\nوسفيان المذكور في إسناده هو ابن عيينة كما صرح به الطرقي.\nورواه البخاري أيضًا في علامات النبوة، من حديث يزيد، عن معمر، عن الزهري، عن عروة، عن عائشة قالت: فرضت الصلاة ركعتين، ثم هاجر النبي -ﷺ - ففرضت أربعًا، وتركت صلاة السفر على الأولى. تابعه عبد الرزاق عن معمر (^٥).\nوروى ابن أبي نجيح من حديث سماك، عن عون بن أبي جحيفة،\n_________\n(^١) السابق ٣/ ١٤٦ (٥٤٤٨).\n(^٢) \"صحيح مسلم\" (٦٩٠) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها، و\"سنن أبي داود\" (١٢٠٢) كتاب: صلاة السفر، باب: متى يقصر المسافر؟، و\"سنن الترمذي\" (٥٤٦) أبواب: الصلاة، باب: ما جاء في التقصير في السفر، و\"سنن النسائي\" ١/ ٢٣٥ كتاب: الصلاة، باب: عدد صلاة الظهر في الحضر.\n(^٣) برقم (١٥٤٦ - ١٥٤٧) باب: من بات بذي الحليفة حتى أصبح، و(١٥٤٨) باب: رفع الصوت بالإهلال، و(١٥٥١) باب: التحميد والتسبيح والتكبير.\n(^٤) \"صحيح مسلم\" (٦٨٥) كتاب: صلاة المسافرين باب: صلاة المسافر وقصرها، و\"سنن النسائي\" ١/ ٢٢٥ - ٢٢٦ كتاب: الصلاة، باب: كيف فرضت الصلاة؟.\n(^٥) برقم (٣٩٣٥) كتاب: مناقب الأنصار، باب: التاريخ، من أين أرخوا التاريخ؟","vol":"8","page":472},{"text":"عن أبيه أن النبي - ﷺ - صلى بمكة سجدتين.\nورواه عن سفيان أيضًا محمد بن عباد، وفي روايته بعد عثمان: وإني اتخذت أهلًا ومالًا.\nقَالَ ابن عبد البر: وكل من رواه قَالَ فيه -عن عائشة-: فرضت الصلاة، ولا يقول فرض الله، ولا فرض رسوله، إلا ما حدَّث به أبو إسحاق الحربي بإسناده إليها: فرض رسول الله - ﷺ -، وغيره يقول: فرضت الصلاة (^١).\nقلتُ: قد سلف في رواية البخاري في أول كتاب الصلاة بلفظ: فرض الله الصلاة حين فرضها ركعتين ركعتين في الحضر والسفر، فأقرت صلاة السفر، وزيد في صلاة الحضر (^٢)، وسيأتي في باب إقامة المهاجر بمكة بعد قضاء نسكه، كما ستعلمه إن شاء الله (^٣).\nإذا تقرر ذلك، فالكلام عليه من أوجه:\nأحدها:\nذو الحليفة بينها وبين المدينة ستة أميال أو سبعة، وذكر ابن حزم أربعة (^٤). وقوله: الظهر بالمدينة أربعًا، وبذي الحليفة ركعتين، كذا هو هنا، وكذا رواه أبو نعيم عن سفيان، وكذا أبو نعيم والبيهقي (^٥).\nقَالَ ابن حزم: والمراد بركعتين هي العصر، كما جاء مبينًا في رواية\n_________\n(^١) \"التمهيد\" ١٦/ ٢٩٣.\n(^٢) برقم (٣٥٠) باب: كيف فرضت الصلاة في الإسراء.\n(^٣) برقم (٣٩٣٥) كتاب: مناقب الأنصار، باب: التاريخ، من أين أرخوا التاريخ؟.\n(^٤) \"المحلى\" ٧/ ٧٠، وانظر: \"معجم ما استعجم\" ٢/ ٤٦٤، \"معجم البلدان\" ٢/ ٢٩٥.\n(^٥) \"السنن الكبرى\" للبيهقي ٥/ ١٠ (٨٨٣٢) كتاب: الحج، باب: من اختار القرآن وزعم أن النبي - ﷺ - كان قارنًا.","vol":"8","page":473},{"text":"أخرى. قَالَ ابن حزم: وذلك من يومه.\nقَالَ: وكان ذلك يوم الخميس لست بقين من ذي القعدة. وابن سعد يقول: يوم السبت لخمس ليال بقين من ذي القعدة (^١). وفي \"صحيح مسلم\": لخمس بقين من ذي القعدة، وذلك سنة عشر؛ للحج (^٢).\nالثاني:\nأورد الشافعي هذا الحديث مستدلًا على أن من أراد سفرًا وصلى قبل خروجه فإنه يتم كما فعل الشارع في الظهر بالمدينة، وقد نوى السفر ثم صلى العصر بذي الحليفة ركعتين (^٣).\nوالحاصل أن من نوى السفر فلا يقصر حَتَّى يفارق سور تلك البلدة إن كان لها، فإن كان وراءه عمارة لم يشترط مجاوزتها في الأصح، وقيل بالاشتراط (^٤)، وبه قَالَ أبو حنيفة، ومالك، وأحمد، وإسحاق (^٥). وعن قتادة: إذا فارق الجسر والخندق قصر (^٦). وعن الحارث بن أبي ربيعة أنه إذا أراد سفرًا صلى بهم ركعتين في منزله، فيهم الأسود بن يزيد، وغير واحد من أصحاب ابن مسعود (^٧).\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ١٧٣.\n(^٢) \"صحيح مسلم\" (١٢١١/ ١٢٥) كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٣) \"الأم\" ١/ ١٨٠.\n(^٤) ورد بهامش الأصل ما نصه: هذا على ما صححه النووي، فأما الرافعي فصحح الاشتراط في \"المحرر\" وذكر ما يخالفه في \"الشرح الصغير\"، ولفظه: لا يشترط مجاوزة ذلك على ما نقله كثير من الأئمة، وفي كلام بعضهم ما يدل على اشتراطه، قال الأسنوي: وبالجملة فالفتوى على عدم الاشتراط؛ لذهاب الجمهور إليه كما تقدم.\n(^٥) انظر: \"الأصل\" ١/ ٣٦٦، \"المدونة\" ١/ ١١٢، \"الأوسط\" ٤/ ٣٥٣، \"المغني\" ٣/ ١١١.\n(^٦) رواه عبد الرزاق في \"مصنفه\" ٢/ ٥٣١ (٤٣٢٧).\n(^٧) أورده ابن المنذر في \"الأوسط\" ٤/ ٣٥٣.","vol":"8","page":474},{"text":"وعن عطاء: إذا حضرت الصلاة ولم يخرج من بيوت القرية، فإن شاء قصر، وإن شاء أتم (^١).\nوعن مجاهد: إذا خرج نهارًا فلا يقصر إلى الليل، وإن خرج ليلًا فلا يقصر إلى النهار (^٢).\nورواية عن مالك أنه لا يقصر حَتَّى يجاوز ثلاثة أميال.\nوفي \"مبسوط\" الحنفية: يقصر حين يخلف عمران العصر (^٣).\nويقول عطاء بقول سليمان بن موسى في إباحة القصر في البلد لمن يرى السفر (^٤).\nوقام الإجماع على أن المسافر لا يقصر الصلاة حَتَّى يبرز عن بيوت القرية التي يخرج منها (^٥)، واختلفت الرواية عن مالك في صفة ذلك، ففي \"المدونة\" وكتاب ابن عبد الحكم عنه -وهو كما قَالَ ابن التين-: لا يقصر حَتَّى يبرز من بيوت القرية، ثم لا يزال يقصر حَتَّى يدنو منها راجعًا كقول الجماعة (^٦).\nوروى ابن وهب عنه: لا أرى أن يقصر من حد ما تجب فيه الجمعة، وذلك ثلاثة أميال، وعنه أنه استحب ذلك؛ لأن ثلاثة أميال مع المصر كقرار واحد، وإذا رجع قصر إلى حده ذلك. وإن كانت قرية لا يجمعون أهلها قصر إذا جاوز بيوتها المنفصلة. وفي\n_________\n(^١) رواه عبد الرزاق ٢/ ٥٣١ (٤٣٢٩).\n(^٢) أورده ابن المنذر في \"الأوسط\" ٤/ ٣٥٤.\n(^٣) \"المبسوط\" ١/ ٢٣٦.\n(^٤) أثر سليمان بن موسى رواه عبد الرزاق ٢/ ٥٣١ - ٥٣٢ (٤٣٣٠).\n(^٥) انظر: \"الإجماع\" لابن المنذر ص ٤٧.\n(^٦) \"المدونة الكبرى\" ١/ ١١٢.","vol":"8","page":475},{"text":"\"المجموعة\" عن مالك في البحر: إذا جاوز البيوت ورفع (^١).\nواختار قوم من السلف: تقصر الصلاة قبل الخروج من بيوت القرية.\nقَالَ ابن المنذر: روينا عن الحارث بن أبي ربيعة أنه أراد سفرًا فصلى بهم ركعتين في منزله، وفيهم الأسود بن يزيد، وغير واحد من أصحاب عبد الله. وروينا معنى هذا القول عن عطاء، وسليمان بن موسى. وشذ مجاهد فقال: إذا خرجت مسافرًا فلا تقصر لو مكثت حَتَّى الليل، وإذا خرجت ليلًا فحتى تصبح (^٢).\nولا أعلم أحدًا وافقه عليه، وهو مردود بالضرب في الأرض (^٣)، وبفعله - ﷺ - حين أتم الظهر بالمدينة، وقصر العصر بذي الحليفة (^٤)، وإنما قصر إذا خرج من بيوت القرية، لا قبل ذلك؛ لأن السفر يحتاج إلى عمل ونية، وليس كالإقامة التي تصح بالنية دون العمل.\nولا شك أن المشقة حاصلة من ابتداء السفر إلى حين رجوعه، وسبب القصر في حديث أنس توجهه - ﷺ - إلى مكة كما ذكره البخاري في بعض طرقه (^٥)، لا أنه كان سفره إلى ذي الحليفة فقط، وبين المدينة وذي الحليفة من ستة أميال إلى سبعة. فلا حجة لمن أجاز القصر في قليل السفر، ولمن خرج إلى بستانه؛ لأن الحجة في السنة لا فيما خالفها، وإنما لم يترك عليّ القصر وهو يرى الكوفة حَتَّى يدخلها؛ لأنه كان حكمه حكم المسافر في ذلك الوقت. فلو أراد أن\n_________\n(^١) \"النوادر والزيادات\" ١/ ٤٢٠.\n(^٢) \"الأوسط\" ٤/ ٣٥٣ - ٣٥٤.\n(^٣) يومئ المصنف -﵀- إلى آية [النساء: ١٠١] ﴿وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ﴾.\n(^٤) هو حديث أنس في الباب.\n(^٥) سيأتي برقم (١٧١٤) كتاب: الحج، باب: نحر البدن قائمة.","vol":"8","page":476},{"text":"يصلي حينئذٍ لصلى صلاة سفر، وكان له تأخير الصلاة إلى الكوفة إذا كان في سعة من الوقت، فيصليها صلاة حضر، فاختار ذلك؛ أخذًا بالأفضل واحتياطًا للإتمام حين طمع به وأمكنه.\nالثالث:\nحديث عائشة أسلفنا الكلام عليه في أول الصلاة (^١)، كما أسلفنا الإشارة إليه.\nقَالَ الدولابي فيما نقله ابن التين: قدم الشارع المدينة وهو يصلي ركعتين، ثم نزل إتمام صلاة المقيم في الظهر يوم الثلاثاء لاثنتي عشرة ليلة خلت من ربيع الآخر، بعد مقدمه بشهر، وأقرت صلاة المسافر.\nوقَالَ أبو محمد: فرضت الصلاة خمسًا بمكة ليلة الإثنين، وأتمت بالمدينة.\nوقال الأصيلي: أول ما فرضت الصلاة أربعًا في الظهر والعصر على هيئتها اليوم. وأنكر على من قَالَ: كانت ركعتين ثم أتمت بالمدينة، وقال: لا يقبل في هذا خبر الآحاد، وأنكر حديث عائشة.\nوقال ابن عبد البر: حديث عائشة صحيح الإسناد لا يختلف أهل الحديث في صحة إسناده، إلا أن الأوزاعي قَالَ فيه: عن الزهري، عن عروة، عنها، وهشام بن عروة، عن عروة، عنها، ولم يروه مالك عن الزهري، ولا عن هشام. إلا أن شيخًا يسمى محمد بن يحيى بن عباد بن هانئ، رواه عن مالك، وابن أخي الزهري جميعًا، عن الزهري، عن عروة، عن عائشة، وهذا لا يصح عن مالك، والصحيح\n_________\n(^١) راجع شرح حديث (٣٥٠).","vol":"8","page":477},{"text":"في إسناده عن مالك ما في \"الموطأ\" (^١)، وطرقه عن عائشة متواترة، وهو عنها صحيح ليس في إسناده مقال، إلا أن أهل العلم اختلفوا في معناه، فذهب جماعة منهم إلى ظاهره، وعمومه، وما يوجبه لفظه، فأوجبوا القصر في السفر فرضًا في كل رباعية.\nوأما الصبح والمغرب فلا يقصران إجماعًا (^٢)، وإن حكي أن الصبح يقصر في الخوف إلى ركعة فهو شاذ (^٣). وهذا يدل على أن قول عائشة ظاهره العموم، والمراد به الخصوص، ألا ترى خروج المغرب والصبح من ذلك، وهذا الحديث واضح في الفريضة، ألا ترى أن المصلي في الحضر لا تجوز الزيادة في صلاته بالإجماع، وكذا المسافر. وممن ذهب إلى هذا عمر بن عبد العزيز -إن صح عنه - وحماد بن أبي سليمان، وهو قول أبي حنيفة، وأصحابه، وقول بعض أصحاب مالك، وقد روي عن مالك أيضًا، وهو المشهور عنه أنه قَالَ: من أتم في السفر أعاد في الوقت (^٤)، واستدلوا بحديث عمر بن الخطاب قَالَ: صلاة السفر ركعتان تمام غير قصر على لسان نبيكم - ﷺ - (^٥). رواه أحمد، والنسائي، وابن ماجه، والبيهقي بإسناد صحيح (^٦)، وعن ابن عمر\n_________\n(^١) \"الموطأ\" ص ١٠١.\n(^٢) انظر: \"الإجماع\" لابن المنذر ص ٤٦.\n(^٣) ورد بهامش الأصل ما نصه: قال به جماعة من الصحابة والتابعين، ومحمد بن نصر المروزي الشافعي، وفيه حديث في \"صحيح مسلم\"، وأما المغرب فيقال: إن ابن دحية ذكر في قصرها حديثًا.\n(^٤) انظر: \"المبسوط\" ١/ ٢٣٩، \"بدائع الصنائع\" ١/ ٩١، \"الذخيرة\" ٢/ ٣٦٩، \"المدونة الكبرى\" ١/ ١١٥.\n(^٥) \"التمهيد\" ١٦/ ٢٩٣ - ٢٩٥.\n(^٦) \"مسند أحمد\" ١/ ٣، \"سنن النسائي\" ٣/ ١١١، ١١٨، ١٨٣، \"سنن ابن ماجه\" (١٠٦٣)، \"سنن البيهقي\" ٣/ ١٩٩ - ٢٠٠ من طريق زبيد الإيامي عن عبد الرحمن =","vol":"8","page":478},{"text":"قَالَ: صحبت رسول الله - ﷺ - فكان لا يزيد على ركعتين في السفر، وأبا بكر، وعمر، وعثمان. أخرجاه (^١).\nوعن ابن عباس: إن الله فرض الصلاة على نبيكم - ﷺ - في الحضر أربعًا، وفي السفر ركعتين، وفي الخوف ركعة. أخرجه مسلم (^٢).\nوممن قَالَ بفرض القصر المتعين: عمر، وعلي، وابن مسعود، وجابر، وابن عباس، وابن عمر، والثوري، وعن عمر بن عبد العزيز: الصلاة في السفر ركعتان لا يصلح غيرهما (^٣).\nوقال الأوزاعي: إن قام إلى الثالثة وصلاها فإنه يلغيها، ويسجد للسهو (^٤).\nوقال الحسن بن حي: إذا صلى أربعًا متعمدًا أعادها إن كان ذلك منه الشيء اليسير، فإن طال ذلك منه وكثر في سفره\n_________\n= ابن أبي ليلى، عن عمر وصححه ابن حبان ٧/ ٢٢ - ٢٣ (٢٧٨٣)، وحسنه النووي في \"المجموع\" ٤/ ٤٠٢، ٥/ ٢١، وصححه شيخ الإسلام في \"مجموع الفتاوي\" ٢٢/ ٥٤٢، ٢٤/ ٢٠، والألباني في \"الإرواء\" (٦٣٨).\nورواه ابن ماجه (١٠٦٤)، والبيهقي ٣/ ١٩٩ من طريق زبيد عن عبد الرحمن بن أبي ليلى، عن كعب بن عجرة، عن عمر. فزيد في هذا الإسناد كعب بن عجرة.\nوبنحوه صححه ابن خزيمة ٢/ ٣٤٠ (١٤٢٥). وقال النووي في \"المجموع\" ٤/ ٢٢٣: إسناد صحيح.\n(^١) سيأتي برقم (١١٠٢) كتاب: تقصير الصلاة، باب: من لم يتطوع في السفر دبر الصلاة وقبلها، ورواه مسلم (٦٨٩) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها.\n(^٢) \"صحيح مسلم\" (٦٨٧) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها.\n(^٣) أورده ابن المنذر في \"الأوسط\" ٤/ ٣٣٤.\n(^٤) ذكره ابن عبد البر في \"التمهيد\" ١١/ ١٧٧.","vol":"8","page":479},{"text":"لم يعد (^١). وعن الحسن البصري في متعمد الأربع: بئس ما صنع، وقضيت عنه، ثم قَالَ للسائل: لا أبالك. أترى أصحاب رسول الله - ﷺ - تركوها؛ لأنها تغلب عليهم (^٢)؟!\nوقال الأثرم: قلتُ لأحمد: للرجل أن يصلي أربعًا في السفر؟ قَالَ: ما يعجبني.\nوقال البغوي: إنه قول أكثر العلماء (^٣).\nوقال الخطابي: الأولى القصر؛ ليخرج من الخلاف (^٤).\nوقال الترمذي: العمل على ما فعله الشارع، وأبو بكر، وعمر، وهو القصر (^٥).\nوهو قول محمد بن سحنون، وأجازه القاضي إسماعيل المالكي، وهو رواية عن مالك، وأحمد، حكاه عنهما ابن المنذر (^٦). وفي \"الذخيرة\" رواية أشهب أن القصر فرض (^٧). وقال ابن المواز: لو افتتح على ركعتين فأتمها أربعًا تعمدًا أعاد أبدًا، وإن كان سهوًا سجد للسهو وأجزأه.\nوقال سحنون: بل يعيد أبدًا؛ لكثرة السهو (^٨).\n_________\n(^١) ذكره ابن عبد البر في \"التمهيد\" ١١/ ١٧٧.\n(^٢) أورده ابن المنذر في \"الأوسط\" ٤/ ٣٣٥، وابن عبد البر في \"التمهيد\" ١١/ ١٧٧.\n(^٣) \"التهذيب\" ٢/ ٢٩٧.\n(^٤) \"معالم السنن\" ١/ ٢٢٥.\n(^٥) \"سنن الترمذي\" ٢/ ٤٣٠.\n(^٦) \"الأوسط\" ٤/ ٣٣٤.\n(^٧) \"الذخيرة\" ٢/ ٣٦٨.\n(^٨) \"المدونة\" ١١٥.","vol":"8","page":480},{"text":"وقيل: إن القصر والإتمام جائزان. والأفضل القصر إذا بلغ سفره ثلاث مراحل. وبه قَالَ الشافعي، وهو قول سعد بن أبي وقاص.\nوقيل: إن القصر والإتمام فرض غير فيه كالخيار في واجب خصال الكفارة.\nوقيل: إن القصر سنة. وهو قول مالك في أشهر الروايات عنه، كما ذكره ابن رشد في \"قواعده\" (^١).\nوقال ابن التين: إنه قول أكثر أصحابهم. وقيل: القصر رخصة، والإتمام أفضل، كالصوم في رمضان في السفر، ثم روي عن عطاء بن أبي رباح، عن عائشة أن النبي - ﷺكان يقصر في السفر ويتم، ويفطر ويصوم (^٢)، قَالَ الدارقطني: إسناده صحيح (^٣).\nوفي رواية: كل قد فعل رسول الله - ﷺ - صام وأفطر، وأتم وقصر في السفر (^٤).\n_________\n(^١) \"بداية المجتهد\" ١/ ٣٢١.\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ٢/ ٢٠٨ (٨١٨٧) كتاب: الصلوات، في المسافر إن شاء صلّى ركعتين وإن شاء صلّى أربعًا، والبزار كما في \"كشف الأستار\" ١/ ٣٢٩ (٦٨٢) كتاب: الصلاة، باب: الإتمام في السفر والدارقطني في \"سننه\" ٢/ ١٨٩ (٤٤)، وابن عبد البر في \"التمهيد\" ١١/ ١٧٢، كلهم من طريق المغيرة بن زياد عن عطاء عن عائشة به، قال الهيثمي في \"مجمع الزوائد\" ٢/ ٥٧: فيه المغيرة ابن زياد، واختلف في الاحتجاج به، والحديث له شاهد من حديث عمر بن سعيد عن عطاء عن عائشة، ورواه البيهقي ٣/ ١٤١ وضعفه.\n(^٣) \"سنن الدارقطني\" ٢/ ١٨٩.\n(^٤) رواها البيهقي في \"السنن\" ٣/ ١٤٢ (٥٤٢٥) كتاب: الصلاة، باب: من ترك القصر في السفر غير رغبة عن السنة.","vol":"8","page":481},{"text":"وفي الدارقطني من حديث عبد الرحمن بن الأسود، عن أبيه، عن عائشة قالت: خرجنا مع رسول الله - ﷺ - في عمرة في رمضان فأفطر رسول الله - ﷺ - وصمت، وقصر وأتممت. فقال: أحسنتِ يا عائشة، ثم قَالَ: وعبد الرحمن قد أدرك عائشة، ودخل عليها وهو مراهق (^١).\nوفي رواية حماد بن زيد عنها: كان - ﷺ - يصلي ركعتين -يعني الفرائض- فلما قدم المدينة، وفرضت عليه الصلاة أربعًا، صلى الركعتين اللتين كان يصليهما بمكة تمامًا للمسافر (^٢).\nقَالَ أبو عمر (^٣): فهذِه عائشة قد اضطربت الآثار عنها في هذا الباب، وإتمامها في السفر يقضي بصحة ما وافق معناه عنها، فإنه قد صح عنها أنها كانت تتم في السفر، في الحديث الذي روته، وهو قولها: (فرضت الصلاة ركعتين) الحديث. لم يدخله الوهم من جهة النقل، فهو على غير ظاهره، وفيه معنى مضمر باطن، وذلك -والله أعلم- كأنها قالت: فأقرت صلاة السفر لمن شاء أو نحو هذا. ولا يجوز على عائشة أن تقر بأن القصر فرض في السفر، وتخالف الفرض، هذا ما لا يجوز لمسلم أن ينسبه إليها.\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٨٨.\n(^٢) رواه ابن عبد البر في \"التمهيد\" ١٦/ ٣٠٤ وفيه: جابر بن زيد، وليس حماد.\n(^٣) \"التمهيد\" ١٦/ ٣٠٤.","vol":"8","page":482},{"text":"<span data-type='title' id=toc-927>٦ - باب يُصَلِّي المَغْرِبَ ثَلَاثًا فِي السَّفَرِ</span>\n١٠٩١ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - إِذَا أَعْجَلَهُ السَّيْرُ فِي السَّفَرِ يُؤَخِّرُ المَغْرِبَ حَتَّى يَجْمَعَ بَيْنَهَا وَبَيْنَ العِشَاءِ. قَالَ سَالِمٌ وَكَانَ عَبْدُ اللهِ يَفْعَلُهُ إِذَا أَعْجَلَهُ السَّيْرُ. [١٠٩٢، ١١٠٦، ١١٠٩، ١٦٦٨، ١٦٧٣، ١٨٠٥، ٣٠٠٠ - مسلم: ٧٠٣ - فتح: ٢/ ٥٧٢]\n\n١٠٩٢ - وَزَادَ اللَّيْثُ قَالَ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، قَالَ سَالِمٌ: كَانَ ابْنُ عُمَرَ ﵄ يَجْمَعُ بَيْنَ المَغْرِبِ وَالعِشَاءِ بِالمُزْدَلِفَةِ. قَالَ سَالِمٌ: وَأَخَّرَ ابْنُ عُمَرَ المَغْرِبَ، وَكَانَ اسْتُصْرِخَ عَلَى امْرَأَتِهِ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ، فَقُلْتُ لَهُ: الصَّلَاةُ. فَقَالَ: سِرْ. فَقُلْتُ الصَّلَاةُ. فَقَالَ: سِرْ. حَتَّى سَارَ مِيلَيْنِ أَوْ ثَلَاثَةً ثُمَّ نَزَلَ فَصَلَّى، ثُمَّ قَالَ: هَكَذَا رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي إِذَا أَعْجَلَهُ السَّيْرُ. وَقَالَ عَبْدُ اللهِ: رَأَيْتُ النَّبِيَّ - ﷺ - إِذَا أَعْجَلَهُ السَّيْرُ يُؤَخِّرُ المَغْرِبَ، فَيُصَلِّيهَا ثَلَاثًا ثُمَّ يُسَلِّمُ، ثُمَّ قَلَّمَا يَلْبَثُ حَتَّى يُقِيمَ العِشَاءَ فَيُصَلِّيَهَا رَكْعَتَيْنِ ثُمَّ يُسَلِّمُ، وَلَا يُسَبِّحُ بَعْدَ العِشَاءِ حَتَّى يَقُومَ مِنْ جَوْفِ اللَّيْلِ. [انظر: ١٠٩١ - مسلم: ٧٠٣ - فتح: ٢/ ٥٧٢]\nذكر فيه حديث: شُعَيْبٍ، عَنِ الزُّهْرِيِّ أَخْبَرَنِي سَالِمٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: رَأَيْتُ رَسُولَ اللهَ -ﷺ - إِذَا أَعْجَلَهُ السَّيْرُ فِي السفَرِ يُؤَخِّرُ المَغْرِبَ حتَّى يَجْمَعَ بَيْنَهَا وَبَيْنَ العِشَاءِ. وَزَادَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ، قَالَ سَالِمٌ: كَانَ ابن عُمَرَ يَجْمَعُ … ثم ساق الحديث.\nالشرح:\nأما الحديث الأول فأخرجه مسلم أيضًا (^١). قَالَ الإسماعيلي: وهو غير مشبه لترجمة الباب، فإنه ليس فيه بيان عدد المغرب. قَالَ: وفي حديث عائشة بيانه.\n_________\n(^١) \"صحيح مسلم\" (٧٠٣) كتاب: صلاة المسافرين، باب: جواز الجمع بين الصلاتين في السفر.","vol":"8","page":483},{"text":"وأما الثاني فقال الإسماعيلي: رواه أبو صالح عن الليث هكذا، فكأنه -يعني: البخاري- لم يستجز في هذا الكتاب أن يروي عنه، إلا أنه رأى أن الإرسال عنه كأنه أقوى. قَالَ: وهذا أمر عجيب إذ جعل إرساله هذا عن ضعيف يصحح ترجمة بقصده من الباب، وذكره لذلك، وروايته عنه لهذا الحديث غير مصحح ترجمة بابه. ثم ساقه من حديث أبي صالح ثنا الليث بهذا، لا على هذا الطول، ولكن قَالَ: إن ابن عمر قَالَ: رأيت رسول الله - ﷺ - إذا أعجله يقيم صلاة المغرب فيصليها ثلاثًا.\nثم ذكر باقي الحديث إلى قوله: (وَلَا يُسَبِّحُ بَعْدَ العِشَاءِ حَتَّى يَقُومَ مِنْ جَوْفِ اللَّيْلِ). قَالَ: وقال القاسم -أحد رواته-: حَتَّى جوف الليل. ولم يقل: يقوم، ولا يقيم.\nوأخرج مسلم من حديث يونس، عن ابن شهاب، عن عبيد الله [بن عبد الله] (^١) بن عمر، عن أبيه أنه جمع رسول الله - ﷺ -، وفيه: وصلى المغرب ثلاث ركعات (^٢).\nومن حديث سعيد بن جبير، عن ابن عمر مثله (^٣).\nوسيأتي للبخاري من حديث أسلم عن ابن عمر في الجمع أيضًا (^٤).\nوروى أحمد من حديث ثمامة بن شراحيل قَالَ: خرجت إلى ابن\n_________\n(^١) ساقطة من الأصل والمثبت من \"صحيح مسلم\".\n(^٢) \"صحيح مسلم\" (٧٠٣/ ٤٥) كتاب: صلاة المسافرين، باب: جواز الجمع بين الصلاتين في السفر.\n(^٣) \"مسلم\" (١٢٨٨) كتاب: الحج، باب: الإفاضة من عرفات إلى المزدلفة، واستحباب صلاتي المغرب والعشاء.\n(^٤) برقم (١٨٠٥) كتاب: العمرة، باب: المسافر إذا جدَّ به السير.","vol":"8","page":484},{"text":"عمر، فقلت: ما صلاة المسافر؟ قَالَ: ركعتين ركعتين إلا صلاة المغرب ثلاثًا (^١).\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها:\nقوله: (إِذَا أَعْجَلَهُ السَّيْرُ). كذا هنا، وفي رواية أخرى: عجل به السير (^٢)، وأخرى: عجل في السير (^٣)، وأخرى: عجل به أمر (^٤)، وأخرى: أعجله السفر، وأخرى: حزبه أمر (^٥). وكلها متفقة المعنى ومقاربة.\nوقوله: (أَعْجَلَهُ السَّيْرُ فِي السَّفَرِ) فيه زيادة إيضاح؛ لئلا يتوهم أن السير لم يكن في سفر. والمراد سفر القصر؛ لقرينة أحكام القصر والجمع والفطر؛ ولئلا يظن أنه كان في ضواحي البلدة ومتنزهاتها، فإنه يسمى سيرًا لا سفرًا، ولأنه قد قيل: إن السير أحد ما يشتمل عليه اسم السفر، فأضاف لفظة السير إليه؛ ليزول هذا الوهم.\nالثاني:\nفيه الجمع بين المغرب والعشاء، وسيأتي في بابه.\nالثالث:\nقوله: (وَكَانَ اسْتُصْرِخَ عَلَى امْرَأَتِهِ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ). صفية هذِه\n_________\n(^١) \"مسند أحمد\" ٢/ ٨١.\n(^٢) رواه مسلم (٧٠٣/ ٤٢) كتاب: صلاة المسافرين، باب: الجمع بين الصلاتين في السفر.\n(^٣) رواه أحمد في \"مسنده\" ٢/ ١٤٨.\n(^٤) رواه أبو داود (١٢٠٧) كتاب: الصلاة، باب: الجمع بين الصلاتين.\n(^٥) رواه النسائي في \"المجتبى\" ١/ ٢٨٩ كتاب: المواقيت.","vol":"8","page":485},{"text":"زوج عبد الله بن عمر، كما صرح به، وجدُّها مسعود، الثقفية، أخت المختار بن أبي عبيد، تابعية ثقة، استشهد بها البخاري، وأخرج لها الباقون سوى الترمذي، وعمرت أزيد من ستين عامًا، وكان أصابها شدة وجع فكتبت إليه (^١).\nكما أخرجه النسائي: وهو في زراعة له: إني في آخر يوم من الدنيا، وأول يوم من الآخرة (^٢).\nوفي رواية: خرج في سفر يريد أرضًا له، فأتاه آتٍ فقال: إن صفية بنت أبي عبيد لما بها، فانظر أن تدركها، فخرج مسرعًا ومعه رجل من قريش يسايره (^٣).\nالرابع:\n(فقلت له: الصلاة. فقال: سر). فيه: ما كانوا عليه من مراعاة الأوقات، خوفًا أن يكون نسي ابن عمر فذكره سالم.\nوفيه: جواز تأخير البيان لقوله: (سِرْ) مرتين، ثم بعد ذلك بين له بعد الصلاة.\nالخامس:\nقوله: (يقيم المَغْرِبَ، فَيُصَلِّيهَا ثَلَاثًا). فيه: ما ترجم له، وهو أنها لا تقصر، وهو إجماع. كما قال المهلب؛ لأنها وتر صلاة النهار، ولم يزد في الفجر؛ لطول قراءتها، وقد روي هذا عن عائشة كما أخرجه\n_________\n(^١) انظر ترجمتها في: \"معرفة الثقات\" للعجلي ٢/ ٤٥٤ (٢٣٣٩)، \"الثقات\" لابن حبان ٤/ ٣٨٦، \"تهذيب الكمال\" ٣٥/ ٢١٢ (٧٨٧٥).\n(^٢) \"المجتبى\" ١/ ٢٨٥، كتاب: المواقيت.\n(^٣) رواه النسائي أيضًا في \"المجتبى\" ١/ ٢٨٧ - ٢٨٨ كتاب: المواقيت.","vol":"8","page":486},{"text":"البيهقي (^١). ومراده بالوتر: وتر النهار، فلو قصرت منها ركعة لم يبقَ وترًا، وإن قصرت اثنتان صارت ركعة، فيكون إجحافًا وإسقاطًا للأكثر.\nوذكر ابن أبي صفرة أن المغرب وحدها فرضت ثلاثًا، بخلاف باقي الصلوات فرضت ركعتين ركعتين.\nوفي البيهقي عن أنس: خرجنا مع رسول الله - ﷺ - من المدينة إلى مكة، فصلى بنا ركعتين ركعتين، إلا المغرب حَتَّى رجعنا إلى المدينة (^٢).\nالسادس:\nفيه: القصر في السفر المباح غير الحج والجهاد، كما وقع لابن عمر أنه خرج إلى أرض له وفعله (^٣)، وعلم ونقل فعل ذلك عن الشارع. وهو مذهب جماعة الفقهاء (^٤). وأبعد أهل الظاهر فخصوه بهما (^٥). وهو مروي\n_________\n(^١) \"السنن الكبرى\" للبيهقي ٣/ ١٤٥ كتاب: الصلاة، باب: إتمام المغرب في السفر والحضر.\n(^٢) \"السنن الكبرى\" ٣/ ١٤٥ السابق.\n(^٣) روى ابن المنذر عن ابن جريج قال: أخبرني نافع أن ابن عمر كان يقصر الصلاة إلى مال له بخيبر يطالعه، وروى أيضًا عن الزهري قال: أخبرنا سالم أن ابن عمر اشترى من رجلٍ قال: أحسبه ناقة فخرج ينظر إليها فقصر الصلاة. \"الأوسط\" ٤/ ٣٤٤.\n(^٤) انظر: \"بدائع الصنائع\" ١/ ٩٣، \"الذخيرة\" ٢/ ٣٦٧، \"الحاوي الكبير\" ٢/ ٣٥٨، \"المغني\" ٣/ ١١٤.\n(^٥) ذكر ابن حزم هذا التخصيص في \"المحلى\" ٤/ ٢٦٤ بأنه قول لأبي سليمان وأهل الظاهر وجماعة من السلف فقالوا: لا تقصر الصلاة إلا في حج أو جهاد أو عمرة، واعترض على ذلك فقال: الصلوات المذكورة في السفر ركعتين فرض، سواء كان سفر طاعة أو معصية، أو لا طاعة ولا معصية، أمنًا كان أو خوفًا فمن أتمها أربعًا عامدًا، فإن كان عالمًا بأن ذلك لا يجوز بطلت صلاته، وإن كان ساهيًا سجد للسهو بعد السلام فقط.","vol":"8","page":487},{"text":"عن ابن مسعود (^١)، وابن عمر روى السنة في ذلك عن الشارع، وفهم عنه معناها، وأن ذلك جائز في كل سفر مباح، ألا ترى قوله: هكذا رأيت رسول الله - ﷺ - إذا أعجله السير يفعل. وهذا عام في كل سفر. فمن ادعى الخصوص فعليه البيان، ويقال لهم: إن الله تعالى قد فرق بين أحوال المسافرين في طلب الرزق، وفي قتال العدو في سقوط قيام الليل عنهم، فقال تعالى: ﴿فَتَابَ عَلَيْكُمْ﴾ إلى قوله: ﴿وَآخَرُونَ يَضْرِبُونَ فِي الأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللهِ﴾ [المزمل: ٢٠]، فلما سوى بينهم تعالى في سقوط قيام الليل وجب التسوية بينهم في استباحة رخصة القصر في السفر، وهذا دليل لازم.\nالسابع:\nقوله: (ثُمَّ قَلَّمَا يَلْبَثُ حَتَّى يُقِيمَ العِشَاءَ فَيُصَلِّيَهَا رَكْعَتَيْنِ). قَالَ الحميدي: هكذا في زيادة الليث. وفي رواية شعيب، عن الزهري، أن ذلك عن فعل ابن عمر من قول الراوي: (ثم قلما يلبث) لم يسنده، ورواية شعيب هنا ليس فيها هذا (^٢). وقد جاء في بعض طرق الحديث أنه كان صلاته بعد غروب الشفق (^٣). وفي رواية: ومعه -يعني ابن عمر- رجل من قريش يسايره، وغابت الشمس فلم يقل: الصلاة. وعهدي، وهو يحافظ على الصلاة، فلما أبطأ قلنا: الصلاة\n_________\n(^١) روى ابن المنذر عن الأسود قال: كان عبد الله لا يرى التقصير إلا على حاج أو مجاهد، وروى عن عبد الرحمن بن يزيد قال: قال عبد الله: لا تقصر الصلاة إلا في حج أو جهاد \"الأوسط\" ٤/ ٣٤٤ - ٣٤٥.\n(^٢) \"الجمع بين الصحيحين\" للحميدي ٢/ ١٧٥ (١٢٨٠).\n(^٣) سيأتي برقم (١٨٠٥) كتاب: العمرة، باب: المسافر إذا جدَّ به السير يعجل إلى أهله.","vol":"8","page":488},{"text":"يرحمك الله. فالتفت إليَّ ومضى حَتَّى إذا كان آخر الشفق نزل فصلى المغرب، ثم أقام العشاء وقد توارى الشفق، فصلى بنا ثم أقبل علينا (^١).\nوفي أخرى عن ابن عمر: ما جمع رسول الله -ﷺ - قط بين المغرب والعشاء في سفر إلا مرة (^٢).\nقَالَ أبو داود: هذا يروى عن أيوب، عن نافع موقوفًا على ابن عمر، لم ير ابن عمر جمع بينهما قط، إلا تلك الليلة، يعني ليلة استصرخ على صفية. وفي رواية (أنه فعل) (^٣) ذلك مرة أو مرتين (^٤).\nوفي رواية واقد: حَتَّى إذا كان قبل غروب الشفق نزل فصلى المغرب، ثم انتظر حَتَّى غاب الشفق، فصلى العشاء ثم قَالَ: إن رسول الله - ﷺ - كان إذا عجل به أمر صنع مثل الذي صنعت، فسار في ذلك اليوم والليلة مسيرة ثلاث (^٥).\nالثامن:\nقوله: (وَلَا يُسَبِّحُ بَعْدَ العِشَاءِ). فيه: أن السنن لا تصلى في السفر.\nوقد عقد لذلك البخاري باب من لم يتطوع في السفر، ويأتي.\n_________\n(^١) رواه النسائي في \"المجتبى\" ١/ ٢٨٧ - ٢٨٨ كتاب: المواقيت.\n(^٢) رواه أبو داود (١٢٠٩) كتاب: الصلاة، باب: الجمع بين الصلاتين، وضعف الألباني إسنادها في \"ضعيف أبي داود\" (٢٢١).\n(^٣) غير واضحة في الأصل والمثبت من (ج).\n(^٤) \"سنن أبي داود\" ١/ ٣٨٧.\n(^٥) رواه أبو داود (١٢١٢) كتاب: الصلاة، باب: الجمع بين الصلاتين، وقال الألباني بعد ذكره إياها: إسناده صحيح، لكن قوله: قبل غيوب الشفق: شاذ، والمحفوظ أنه أخَّر المغرب إلى أن غاب الشفق فجمع بين بالصلاتين \"صحيح أبي داود\" (١٠٩٧).","vol":"8","page":489},{"text":"التاسع:\nفيه: أن قيام الليل كان لا يتركه سفرًا، فالحضر أولى، وهو من خصائصه. والأصح أنه ما مات حَتَّى نسخ عنه (^١).\nفرع:\nفي قوله: (إِذَا أَعْجَلَهُ السَّيْرُ). قَالَ مالك في \"المدونة\": إذا جدَّ به السير، وخاف فوات أمر، جمع بين المغرب والعشاء في أول وقتها، وهذا إذا لم يرتحل عند الزوال والغروب، فإن ارتحل بعدها فيجمع حينئذٍ، ولا يكون الجمع إلا بين صلاتين مشتركتين في الوقت.\nفرع:\nحد الإسراع الذي شرع فيه الجمع مبادرة ما يخاف فواته، والإسراع إلى ما يهمه. قاله أشهب (^٢).\nفرع:\nيختص الجمع بالسفر الطويل خلافًا للمالكية.\nفرع:\nهذا الجمع لضرورة قطع السفر، فأما الجمع للمطر فجائز عندنا تقديمًا لا تأخيرًا، بشروط تذكر في كتب الفروع. وبغير عذر لا يجوز عند الجمهور، فإن فعل أعاد الثانية أبدًا عند ابن القاسم (^٣). وقال أشهب: أحب أن لا يجمع بين الظهر والعصر إلا بعرفة (^٤). وأبو حنيفة\n_________\n(^١) أوْفَى المصنف هذِه المسألة حقَّها بحثًا في مصنفه \"خصائص النبي\" ٣٠ - ٣٧ فلتُراجع.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٢٦٥.\n(^٣) السابق ١/ ٢٦٤ - ٢٦٥.\n(^٤) السابق ١/ ٢٦٣.","vol":"8","page":490},{"text":"منع الجمع إلا بعرفة والمزدلفة (^١). دليلنا حديث معاذ أنه - ﷺ - كان في غزوة تبوك إذا زاغت الشمس قبل أن يرتحل جمع بين الظهر والعصر، فإن رحل قبل أن تزيغ أخر الظهر حَتَّى ينزل للعصر، وفي المغرب والعشاء كذلك. حديث صحيح أخرجه أبو داود والترمذي وحسنه، وصححه ابن حبان (^٢) (^٣).\nقَالَ ابن التين: والجمع بين الظهر والعصر على وجهين:\nأحدهما: أن يرتحل عند الزوال فيجمع حينئذٍ.\nوالثاني: أن يرتحل قبله فيؤخر الظهر إلى آخر وقتها، ثم يصلي العصر في أول وقتها. ثم قَالَ: ودليله حديث معاذ المتقدم، والحديث المذكور لا يطابقه.\nفائدة:\nقَالَ الداودي في رواية شعيب عن ابن عمر أنه - ﷺ - جمع بينهما، وفي رواية الليث: بمزدلفة. وقال ابن عمر: إذا أعجله السير يصلي المغرب ثلاثًا ثم يسلم، ثم قلما يلبث حَتَّى يقيم العشاء. وهذِه أحوال، جمع مرة، وأخر العشاء مرة، وأما الجمع بمزدلفة فبعد مغيب الشفق للصلاتين.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٣٣.\n(^٢) ورد في هامش الأصل ما نصه: أعله البخاري.\n(^٣) \"سنن أبي داود\" (١٢٠٦، ١٢٠٨، ١٢٢٠) كتاب: صلاة السفر، باب: الجمع بين الصلاتين، \"سنن الترمذي\" (٥٥٣) كتاب: الجمعة، باب: ما جاء في الجمع بين الصلاتين، \"صحيح ابن حبان\" ١٤/ ٤٧٥ (٦٥٣٧) كتاب: التاريخ، باب: المعجزات.\nوالحديث رواه مسلم بنحوه (٧٠٦) وبعد حديث (٢٢٨١).","vol":"8","page":491},{"text":"<span data-type='title' id=toc-928>٧ - باب صَلَاةِ التَّطَوُّعِ عَلَى الدابة حيثما تَوَجَّهَتْ بِهِ</span>\n١٠٩٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا عَبْدُ الأَعْلَى قَالَ: حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ. [١٠٩٧، ١١٠٤ - مسلم: ٧٠١ - فتح: ٢/ ٥٧٢]\n\n١٠٩٤ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا شَيْبَان، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُصَلِّي التَّطَوُّعَ وَهْوَ رَاكِبٌ فِي غَيْرِ القِبْلَةِ. [انظر: ٤٠٠ - مسلم:- فتح: ٢/ ٥٧٣]\n\n١٠٩٥ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ قَالَ: حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ قَالَ: وَكَانَ ابْنُ عُمَرَ ﵄ يُصَلِّي عَلَى رَاحِلَتِهِ وَيُوتِرُ عَلَيْهَا، وَيُخْبِرُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَفْعَلُهُ. [انظر: ٩٩٩ - مسلم: ٧٠٠ - فتح: ٢/ ٥٣٧]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث عامر: قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يُصَلِّي عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ.\nثانيها: حديث جابر: أنه - ﷺ - كَانَ يُصَلِّي التَّطَوُّعَ وَهْوَ رَاكِبٌ فِي غَيْرِ القِبْلَةِ.\nثالثها: حديث نافع: كَانَ ابن عُمَرَ يُصَلِّي عَلَى رَاحِلَتِهِ وُيوتِرُ عَلَيْهَا، وَيُخْبِرُ أَنَّ النَّبِيَّ -ﷺ - كَانَ يَفْعَلُهُ.\nالشرح:\nحديث عامر أخرجه مسلم (^١)، ويأتي أيضًا (^٢).\n_________\n(^١) \"صحيح مسلم\" (٧٠١) كتاب: صلاة المسافرين، باب: جواز صلاة النافلة على الدابة في السفر حيث توجهت.\n(^٢) سيأتي برقم (١٠٩٧) باب: من تطوع في السفر.","vol":"8","page":492},{"text":"وعامر: هو ابن ربيعة بن كعب بن مالك، بدري، حليف الخطاب أبي عمر، أسلم قديمًا، وهاجر إلى الحبشة، ومات قبيل عثمان (^١). وفي رواية للإسماعيلي: تطوعًا حيث توجهت به.\nوحديث جابر يأتي في باب: ينزل للمكتوبة (^٢)، وهو من أفراده.\nوحديث ابن عمر سلف في باب: الوتر على الدابة (^٣). وهو دال على أن البخاري يرى أن الوتر سنة، حيث أورده في هذا الباب.\nولا خلاف أن للمسافر سفرًا طويلًا التنفل على دابته حيث توجهت به؛ لهذِه الأحاديث \"الصحيحة\" وذلك مستثنى من استقبال القبلة.\nوتخصيص قوله تعالى: ﴿وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ [البقرة: ١٤٤] ويبين أن ذلك في المكتوبات، ويفسر قوله تعالى: ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللهِ﴾ [البقرة: ١١٥] أنه في النافلة على الدابة. وقد روي عن ابن عمر أن هذِه الآية نزلت في قول اليهود في القبلة. وممن نص على ذلك من الفقهاء علي، والزبير، وأبو ذر، وابن عمر، وأنس، وقال به طاوس، وعطاء، ومالك، والثوري، والكوفيون، والليث، والأوزاعي، والشافعي، وأحمد، وأبو ثور، غير أن أحمد، وأبا ثور كانا يستحبان أن يستقبل القبلة بالتكبير (^٤).\n_________\n(^١) انظر: ترجمته في: \"معجم الصحابة\" لابن قانع ٢/ ٢٣٤ - ٢٣٥ (٧٤٥)، \"معرفة الصحابة\" ٤/ ٢٠٤٩ - ٢٠٥١ (٢١٣٠)، \"الاستيعاب\" ٢/ ٣٣٩ - ٣٤٠ (١٣٣٥)، \"أسد الغابة\" ٣/ ١٢١ - ١٢٢ (٢٦٩١)، \"الإصابة\" ٢/ ٢٤٩ (٤٣٨١).\n(^٢) سيأتي برقم (١٠٩٩).\n(^٣) سلف برقم (٩٩٩) كتاب: الوتر.\n(^٤) انظر: \"الأصل\" ١/ ٢٩٥، \"مختصر اختلاف العلماء\" ١/ ٣١٥، \"عقد الجواهر الثمينة\" ١/ ٩٣، \"الذخيرة\" ٢/ ١١٩ - ١٢٠، \"الأم\" ١/ ٨٤، \"روضة الطالبين\" ١/ ٢١٠، \"الأوسط\" ٥/ ٢٤٩ - ٢٥٠، \"الإنصاف\" ٣/ ٣٢٠ - ٣٢٢، ٣٢٥.","vol":"8","page":493},{"text":"واختلفوا في الماشي، فأجازه الشافعي، ومنعه مالك، تمسكًا بمورد النص.\nواختلفوا في السفر القصير، فأظهر قولي الشافعي جوازه فيه، ووافقه من سلف ذكره ممن عددنا خلا مالكًا فمنع، وقاسه على الفطر والقصر (^١).\nواختلفوا في جوازه في الحضر فجوزه أبو يوسف، والاصطخري من الشافعية، والأصح المنع (^٢) كالفرض. حجة مالك في اشتراط سفر القصر أيضًا، بأن الشارع إنما فعل ذلك في سفره إلى خيبر، ولم ينقل عنه فعل ذلك إلا في سفر القصر؛ ولأن القبلة آكد؛ لأن الصلاة تقصر في السفر، ولا يعدل فيها عن القبلة مع القدرة، فلما امتنع القصر في القصير وهو أضعف، فالقبلة أولى. أجاب الجمهور بأن الأحاديث الواردة في الباب ليس فيها تحديد سفر، ولا تخصيص مسافة، فوجب حملها على العموم في كل ما يسمى سفرًا، وبالقياس على إسقاط الفرض بالتيمم إذا عُدِمَ الماء في السفر القصير. قَالَ الطبري: ولا أعلم من وافق مالكًا في ذلك.\n_________\n(^١) انظر: \"روضة الطالبين\" ١/ ٢١٠، \"عقد الجواهر الثمينة\" ١/ ٩٣.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣١٦، \"البيان\" ١/ ١٥٦.","vol":"8","page":494},{"text":"<span data-type='title' id=toc-929>٨ - باب الإِيمَاءِ عَلَى الدَّابَّةِ</span>\n١٠٩٦ - حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُسْلِمٍ قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: كَانَ عَبْدُ اللهِ بْنُ عُمَرَ ﵄ يُصَلِّي فِي السَّفَرِ عَلَى رَاحِلَتِهِ، أَيْنَمَا تَوَجَّهَتْ يُومِئُ. وَذَكَرَ عَبْدُ اللهِ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَفْعَلُهُ. [انظر: ٩٩٩ - مسلم: ٧٠٠ - فتح: ٢/ ٥٧٤]\nذكر فيه حديث عبدِ الله بنِ دينار قَالَ: كَانَ عَبْدُ اللهِ بْنُ عُمَرَ يُصَلِّي فِي السَّفَرِ عَلَى رَاحِلَتِهِ، أَيْنَمَا تَوَجَّهَتْ يُومِئُ. وَذَكَرَ عَبْدُ اللهِ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَفْعَلُهُ.\nهذا الحديث تفرد البخاري فيه بذكر الإيماء، وأصله في مسلم أيضًا (^١)، وكان الظاهر المراد بها هنا التكرار، وهو المستعمل غالبًا.\nومعنى: أينما توجهت، أي: إلى القبلة وغيرها، ومقصده بدل عن القبلة.\nقَالَ مالك -فيما رواه علي بن زياد-: فمن صلى على راحلته في محمله مشرقًا أو مغربًا لا ينحرف إلى القبلة، وإن كان يسيرًا وليصلِّ قبل وجهه؛ عملًا بهذا الحديث، ومفهوم ذلك أن يجلس عليها على هيئة التي تركها عليه غالبًا ويستقبل بوجهه ما استقبلته الراحلة، والتقدير: يصلي على راحلته إلى حيث توجهت به، ويحتمل أن يقدر أنه كان يصلي على راحلته وهي حيث توجهت إلا أنه ينحرف عن القبلة، والأول أصح؛ لأنه يتعلق بقوله: \"عَلَى رَاحِلَتِهِ\"؛ ولأنه رُوي\n_________\n(^١) \"صحيح مسلم\" (٧٠٠) كتاب: صلاة المسافرين، باب: جواز صلاة النافلة على الدابة في السفر.","vol":"8","page":495},{"text":"مفسرًا في حديث عامر بن ربيعة كما سلف (^١)، ويأتي (^٢)؛ ولأنه لا فائدة في قوله: حيث توجهت به إذا كان ينحرف إلى القبلة إلا ما يفيده قوله: \"عَلَى رَاحِلَتِهِ\"، وهذا في نفس الصلاة، وأما افتتاحها فذهب مالك إلى أنه وغيره سواء.\nوقال الشافعي وأحمد: يفتتحها مستقبلًا ثم يصلي كيف أمكنه دليلهما حديث ابن عمر، ودليل مالك القياس على باقي الصلاة (^٣).\nفرع:\nراكب السفينة يلزمه الاستقبال إلا للملاح. وفي \"المدونة\" موافقتنا خلافًا لابن حبيب عنه (^٤).\nوقوله: (يُومِئُ). فيه: أن سنة الصلاة على الدابة الإيماء، ويكون سجوده أخفض من ركوعه تمييزًا بينهما. وروى أشهب عن مالك في الذي يصلي على الدابة أو المحمل: لا يسجد بل يومئ؛ لأن ذلك من سنة الصلاة على الدابة (^٥).\nوقَالَ ابن القاسم: المصلي في المحمل متربعًا إن لم يشق عليه أن يثني رجليه عند سجوده فليفعل.\nقَالَ ابن حبيب: وإذا تنفل على الدابة فلا ينحرف إلى جهة القبلة، وليتوجه لوجه دابته، وله إمساك عنانها، وضربها، وتحريك رجليه، إلا أنه لا يتكلم، ولا يلتفت ولا يسجد الراكب على مرءوس سرجه، ولكن يومئ.\n_________\n(^١) برقم (١٠٩٣).\n(^٢) برقم (١٠٩٧).\n(^٣) \"الأم\" ١/ ٨٥، \"المغني\" ٢/ ٩٨.\n(^٤) \"المدونة\" ١/ ١١٧.\n(^٥) \"النوادر والزيادات\" ١/ ٢٥٠.","vol":"8","page":496},{"text":"واستحب أحمد، وأبو ثور في الافتتاح التوجه ثم لا يبالي حيث توجهت به، والحجة لهم حديث أنس أن النبي - ﷺ - كان إذا سافر فأراد أن يتطوع استقبل بناقته القبلة فكبر ثم صلى حيث وجهه ركابه. رواه أبو داود بإسناد حسن (^١).\nوليس في الأحاديث السالفة الاستقبال في التكبير، وهي أصح منه. وحجة الجمهور وهم مَنْ قَالَ بأنه لا يشترط الاستقبال في التكبير القياس على الباقي.\nفرع:\nاختلف قول مالك في المريض العاجز عن الصلاة على الأرض، إلا إيماءً، هل يصلي الفريضة على الدابة في محمله، ففي \"المدونة\": لا. وروى أشهب: نعم، ويوجه إلى القبلة، وفي كتاب ابن عبد الحكم مثله (^٢).\n_________\n(^١) أبو داود (١٢٢٥). وأصله سيأتي برقم (١١٠٠)، ورواه مسلم (٧٠٢). وانظر: \"صحيح أبي داود\" (١١١٠).\n(^٢) انظر: \"المدونة\" ١/ ٨٠ و\"النوادر والزيادات\" ١/ ٢٤٩.","vol":"8","page":497},{"text":"<span data-type='title' id=toc-930>٩ - باب يَنْزِلُ لِلْمَكْتُوبَةِ</span>\n١٠٩٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، أَنَّ عَامِرَ بْنَ رَبِيعَةَ أَخْبَرَهُ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - وَهْوَ عَلَى الرَّاحِلَةِ يُسَبِّحُ، يُومِئُ بِرَأْسِهِ قِبَلَ أَيِّ وَجْهٍ تَوَجَّهَ، وَلَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - يَصْنَعُ ذَلِكَ فِي الصَّلَاةِ المَكْتُوبَةِ. [انظر: ١٠٩٣ - مسلم: ٧٠١ - فتح: ٢/ ٥٧٤]\n\n١٠٩٨ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: قَالَ سَالِمٌ: كَانَ عَبْدُ اللهِ يُصَلِّي عَلَى دَابَّتِهِ مِنَ اللَّيْلِ وَهْوَ مُسَافِرٌ، مَا يُبَالِي حَيْثُ مَا كَانَ وَجْهُهُ. قَالَ ابْنُ عُمَرَ: وَكَانَ رَسُولُ اللهِ - ﷺ - يُسَبِّحُ عَلَى الرَّاحِلَةِ قِبَلَ أَى وَجْهٍ تَوَجَّهَ، وَيُوتِرُ عَلَيْهَا، غَيْرَ أَنَّهُ لَا يُصَلِّي عَلَيْهَا المَكْتُوبَةَ. [انظر: ٩٩٩ - مسلم: ٧٠٠ - فتح: ٢/ ٥٧٥]\n\n١٠٩٩ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ قَالَ: حَدَّثَنَا هِشَامٌ عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ ثَوْبَانَ قَالَ: حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللهِ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُصَلِّي عَلَى رَاحِلَتِهِ نَحْوَ المَشْرِقِ، فَإِذَا أَرَادَ أَنْ يُصَلِّيَ المَكْتُوبَةَ نَزَلَ فَاسْتَقْبَلَ القِبْلَةَ. [انظر: ٤٠٠ - مسلم: ٥٤٠ - فتح ٢/ ٥٧٥]\nذكر فيه حديث عامر: قَالَ: رَأَيْتُ النبي - ﷺ - وهْوَ عَلَى راحلته يُسَبِّحُ، يُومِئُ بِرَأسِهِ قِبَلَ أَيِّ وَجْهٍ تَوَجَّهَ .. الحديث.\nوحديث ابن عمر مثله بلفظ: وقال الليث .. إلى آخره.\nوحديث جابر: أنه - ﷺ - كَانَ يُصَلِّي عَلَى رَاحِلَتِهِ نَحْوَ المَشْرِقِ، فَإِذَا أَرَادَ أَنْ يُصَلِّيَ المَكْتوبَةَ نَزَلَ فَاسْتَقْبَلَ القِبْلَةَ.\nالشرح:\nحديث عامر سلف قريبًا (^١)، وسيأتي في باب من تطوع في السفر\n_________\n(^١) سلف برقم (١٠٩٣) باب: صلاة التطوع على الدواب، وحيثما توجهت به.","vol":"8","page":498},{"text":"معلقًا عن الليث (^١)، وهو أصل في الإيماء على الدابة.\nوقوله: (وقَالَ: اللَّيْثُ .. إلى آخره). قَالَ الإسماعيلي: إنه رواه عن أبي صالح في غير هذا الكتاب عن الليث، أخبرناه ابن ناجية عنه، عن أبي صالح. وقد رواه ابن وهب وشبيب، عن يونس بن يزيد به، ولفظه: كان يصلي السبحة بالليل على راحلته حيث توجهت به شرق أو غريب يومئ إيماءً، ويوتر عليها، غير أنه لا يصلي عليها المكتوبة. وأخرجه أبو نعيم الأصبهاني أيضًا.\nوحديث جابر سلف قريبًا (^٢)، وهو من أفراده كذلك. والسبحة: النافلة في الصلاة، ويقال: لكل صلاة سبحة، لكن ما قدمناه أشهر. وقام الإجماع على أنه لا يصلي الفرض على الدابة من غير عذر.\nفرع:\nترك الاستقبال جائز؛ رفقًا بالأمة أيضًا.\nفرع:\nمصلي النافلة على الأرض هل يومئ؟ منعه ابن القاسم، وأجازه ابن حبيب، قَالَ: كما يدع القيام.\n_________\n(^١) سيأتي برقم (١١٠٤).\n(^٢) برقم (١٠٩٤) باب: صلاة التطوع على الدواب.","vol":"8","page":499},{"text":"<span data-type='title' id=toc-931>١٠ - باب صَلَاةِ التَّطَوُّعِ عَلَى الحِمَارِ</span>\n١١٠٠ - حَدَّثَنَا أَحْمَدُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنَا حَبَّانُ قَالَ: حَدَّثَنَا هَمَّامٌ قَالَ: حَدَّثَنَا أَنَسُ بْنُ سِيرِينَ قَالَ اسْتَقْبَلْنَا أَنَسًا حِينَ قَدِمَ مِنَ الشَّأْمِ، فَلَقِينَاهُ بِعَيْنِ التَّمْرِ، فَرَأَيْتُهُ يُصَلِّي عَلَى حِمَارٍ وَوَجْهُهُ مِنْ ذَا الجَانِبِ، يَعْنِي عَنْ يَسَارِ القِبْلَةِ. فَقُلْتُ: رَأَيْتُكَ تُصَلِّي لِغَيْرِ القِبْلَةِ. فَقَالَ: لَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - فَعَلَهُ لَمْ أَفْعَلْهُ. رَوَاهُ ابْنُ طَهْمَانَ، عَنْ حَجَّاجٍ، عَنْ أَنَسِ بْنِ سِيرِينَ، عَنْ أَنَسٍ ﵁، عَنِ النَّبِيِّ - ﷺ -. [مسلم: ٧٠٢ - فتح: ٢/ ٥٧٦]\nذكر فيه حديث حبان -بفتح الحاء والموحدة- ثَنَا هَمَّامٌ ثَنَا أَنَسُ بْنُ سِيرِينَ قَالَ اسْتَقْبَلْنَا أَنَسًا حِينَ قَدِمَ مِنَ الشَّأْمِ، فَلَقِينَاهُ بِعَيْنِ التَّمْرِ .. الحديث.\nرَوَاهُ ابن طَهْمَانَ، عَنْ حَجَّاجٍ، عَنْ أَنَسِ بْنِ سِيرِينَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -.\nهذا الحديث أخرجه مسلم من حديث عفان، عن همام (^١)، وله، ولأبي داود، والنسائي، عن ابن عمر: رأيت رسول الله - ﷺ - يصلي على حمار، وهو متوجه إلى خيبر، وأعله النسائي بأن قال: عمرو بن يحيى لا يتابع على قوله: \"يُصَلِّي عَلَى حِمَارٍ\"، وربما يقول: \"عَلَى رَاحِلَتِهِ\" (^٢)، ولذا وهَّم الدارقطني وغيره عمرًا في قوله: \"عَلَى حِمَارٍ\"، والمعروف على راحلته على البعير.\n_________\n(^١) \"صحيح مسلم\" (٧٠٢) كتاب: صلاة المسافرين، باب: جواز صلاة النافلة على الدابة في السفر حديث توجهت.\n(^٢) \"صحيح مسلم\" (٧٠٠/ ٣٥) كتاب: صلاة المسافرين، باب: جواز صلاة النافلة،\n\"سنن أبي داود\" (١٢٢٦) كتاب: صلاة السفر، باب: التطوع على الراحلة والوتر، \"المجتبى\" ٢/ ٦٠ كتاب: المساجد.","vol":"8","page":500},{"text":"وقد أخرجه مسلم من فعل أنس (^١)، وكذا مالك في \"الموطأ\" (^٢).\nأما فقه الباب: فالتنفل على البعير، والبغل، والحمار، وجميع الدواب سواء في ترك الاستقبال معه على ما تقدم. وعلى ذلك جماعة الفقهاء. وقد أسلفنا عن أبي يوسف وغيره إلحاق الحمر بذلك في الإيماء بحديث يحيى بن سعيد، عن أنس أنه صلى على حمار في أزقة المدينة يومئ إيماءً (^٣). وجماعة الفقهاء على خلافه.\n_________\n(^١) مسلم (٧٠٢/ ٤١).\n(^٢) \"الموطأ\" ص ١١٢.\n(^٣) أورده ابن عبد البر في \"التمهيد\" ١٧/ ٧٨.","vol":"8","page":501},{"text":"<span data-type='title' id=toc-932>١١ - باب مَنْ لَمْ يَتَطَوَّعْ فِي السَّفَرِ دُبُرَ الصَّلَاةِ وَقَبْلَهَا</span>\n١١٠١ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي عُمَرُ بْنُ مُحَمَّدٍ، أَنَّ حَفْصَ بْنَ عَاصِمٍ حَدَّثَهُ قَالَ: سَافَرَ ابْنُ عُمَرَ ﵄ فَقَالَ: صَحِبْتُ النَّبِيَّ - ﷺ - فَلَمْ أَرَهُ يُسَبِّحُ فِي السَّفَرِ، وَقَالَ اللهُ جَلَّ ذِكْرُهُ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١].\n\n١١٠٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عِيسَى بْنِ حَفْصِ بْنِ عَاصِمٍ قَالَ: حَدَّثَنِي أَبِي أَنَّهُ سَمِعَ ابْنَ عُمَرَ يَقُولُ: صَحِبْتُ رَسُولَ اللهِ - ﷺ - فَكَانَ لَا يَزِيدُ فِي السَّفَرِ عَلَى رَكْعَتَيْنِ، وَأَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ كَذَلِكَ ﵃. [انظر: ١١٠١ - مسلم: ٦٨٩ - فتح: ٢/ ٥٧٧]\nذكر فيه حديث حفص بن عاصم: أنه سأل ابن عُمَرَ، فَقَالَ: صَحِبْتُ النَّبِيَّ - ﷺ - فلَمْ أَرَهُ يُسَبِّحُ فِي السَّفَرِ، وَقَالَ اللهُ جَلَّ ذِكْرُهُ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١].\nوعن ابن عمر: صَحِبْتُ رَسُولَ اللهِ - ﷺ - فَكَانَ لَا يَزِيدُ فِي السَّفَرِ عَلَى رَكْعَتَيْنِ، وَأَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ كَذَلِكَ.\nالشرح:\nهذا الحديث أخرجه مسلم والأربعة، ثم في بعض رواياته: لو كنت مسبحًا لأتممت. وفي بعضها: صحبت ابن عمر في طريق مكة فصلى لنا الظهر ركعتين، فحانت منه التفاتة نحو حيث صلى، فرأى ناسًا قيامًا، فقال: ما يصنع هؤلاء؟ قلتُ: يسبحون. قَالَ: لو كنت مسبحًا أتممت صلاتي (^١).\n_________\n(^١) \"صحيح مسلم\" (٦٨٩) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها. وأبو داود (١٢٢٣)، والترمذي (٥٤٤)، والنسائي ٣/ ١٢٢ - ١٢٣، وابن ماجه (١٠٧١).","vol":"8","page":502},{"text":"وفي \"الموطأ\" عن مالك، عن نافع، عنه أنه لم يكن يصلي مع الفريضة في السفر شيئًا ولا بعدها إلا من جوف الليل، فإنه كان يصلي على الأرض وعلى راحلته حيثما توجهت به. كذا هو موقوف في \"الموطأ\" (^١)، ورفعه الباقون.\nوأول ابن بطال قوله: \"لَمْ أَرَهُ يُسبحُ فِي السفَرِ\"، يريد التطوع قبل الفرض وبعده، أي: بالأرض؛ لأنه روى الصلاة على الراحلة في السفر، وأنه كان يتهجد بالليل في السفر، ولا تضاد إذًا بين الأخبار كما جاء مبينًا عنه (^٢). وقد سلف عن رواية البخاري في صلاة المغرب: ولا يسبح بعد العشاء حَتَّى يقوم من جوف الليل (^٣). فبان أن المراد التطوع في الأرض المتصل بالفريضة الذي حكمه حكمها في الاستقبال والركوع والسجود، ولذلك قَالَ ابن عمر: لو تنفلت لأتممت (^٤). أي: لو تنفلت التنفل الذي هو من جنس الفريضة لجعلته في الفريضة ولم أقصرها.\nوممن كان لا يتنفل في السفر قبل الصلاة ولا بعدها علي بن الحسين، وسعيد بن جبير (^٥).\n_________\n(^١) \"الموطأ\" ص ١١٢.\n(^٢) \"شرح ابن بطال\" ٣/ ٩١.\n(^٣) سيأتي برقم (١٠٩٢) باب: يصلي المغرب ثلاثًا في السفر.\n(^٤) هذِه الرواية في \"مسلم\" (٦٨٩/ ٨) كتاب: صلاة المسافرين، باب: صلاة المسافرين وقصرها.\n(^٥) روى ابن أبي شيبة عن حميد مولى الأنصار قال: سمعت أبا جعفر محمد بن علي يحدث عن أبيه علي بن حسين أنه كان لا يتطوع في السفر قبل الصلاة ولا بعدها.\nهذا وقد قال ابن المنذر: وروينا عن سيد بن المسيب وسعيد بن جبير أنهما قالا: لا يصلي المسافر قبل المكتوبة ولا بعدها. \"المصنف\" ١/ ٣٣٤ (٣٨٣٠)، و\"الأوسط\" ٥/ ٢٤٢.","vol":"8","page":503},{"text":"وليس قول ابن عمر: لم أره - ﷺ - يسبح في السفر. بحجة على من رآه؛ لأن من نفي شيئًا ليس بشاهد. وقد روي عن النبي - ﷺ - أنه تنفل في السفر مع صلاة الفريضة (^١)، وهو قول عامة العلماء.\nوقال الطبري: يحتمل أن يكون تركه - ﷺ - التنفل فيه في حديث ابن عمر، تحريًا منه إعلام أمته أنهم في أسفارهم بالخيار في التنفل بالسنن المؤكدة وتركها، وقد بين ذلك أنه - ﷺ - كان إذا جمع في السفر صلى المغرب، ثم يدعو بعشائه فيتعشى، ثم يرتحل (^٢). وإذا جاز الشغل بالعشاء بعد دخول وقتها، وبعد الفراغ من صلاة المغرب، فالشغل بالصلاة أحرى أن يجوز.\nوقال ابن التين: معنى لم أره يسبح: في النهار، ويدل عليه قول ابن عمر في الباب بعده: كان - ﷺ - يسبح على ظهر راحلته (^٣).\n_________\n(^١) روى الترمذي (٥٥١ - ٥٥٢) عن ابن عمر قال: صليت مع النبي - ﷺ - الظهر في السفر ركعتين وبعدها ركعتين ثم قال: هذا حديث حسن، وروى أيضًا عنه أنه قال: صليت مع النبي - ﷺ - في الحضر والسفر فصليت معه في الحضر الظهر أربعًا وبعدها ركعتين، وصليت معه في السفر الظهر ركعتين وبعدها ركعتين، والعصر ركعتين ولم يصلِّ بعدها شيئًا، والمغرب في الحضر والسفر سواء ثلاث ركعات، لا تنقص في الحضر ولا في السفر، وهي وتر النهار وبعدها ركعتين ثم قال: هذا حديث حسن.\nقال الألباني عن الحديث الأول في \"ضعيف الترمذي\": (٨٤) ضعيف الإسناد، والحديث الثاني (٨٥): ضعيف الإسناد منكر المتن.\n(^٢) روى أبو داود (١٢٣٤) عن عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه، عن جده أن عليًّا - ﵁ - كان إذا سافر سار بعد ما تغرب الشمس حتى تكاد أن تظلم، ثم ينزل فيصلي المغرب، ثم يدعو بعشائه فيتعشى، ثم يصلي ثم يرتحل ويقول: هكذا كان رسول الله - ﷺ - يصنع.\n(^٣) يأتي برقم (١١٠٥) باب: مَن تطوع في السفر في غير دبر الصلوات وقبلها.","vol":"8","page":504},{"text":"ولا خلاف بين الأئمة في جواز النافلة بالليل في السفر، وكان ابن عمر لا يفعله بالنهار في السفر، ويقول: لو كنت مسبحًا لأتممت.\nيعني: لو كان التنفل جائزًا لكان الإتمام أولى. وابن عمر ممن صحب الشارع في سفره، وكان من أكثر الناس اقتداءً به، وذكر أنه لم يرَ النبي - ﷺ - يزيد في السفر على ركعتين. فلما لم يره بالنهار امتنع، ورآه يتنفل بالليل ففعله.\nوأكثر العلماء على جوازه ليلًا ونهارًا، ودليلهم حديث أم هانئ الآتي أنه صلى يوم الفتح ثماني ركعات سبحة الضحى (^١). ولعل ابن عمر لم يبلغه، وحكى ابن أبي صفرة أنه قَالَ: إنما صلاها قضاء لصلاته ليلة فتح مكة؛ لأنه اشتغل في تلك الليلة عن صلاة الليل.\nوقال النووي: اتفق الفقهاء على استحباب النوافل المطلقة في السفر، واختلفوا في استحباب النوافل الراتبة، فكرهها ابن عمر وآخرون، واستحبها الشافعي، وأصحابه، والجمهور (^٢).\nولعل الشارع كان يصلي الرواتب في رحله، ولا يراه ابن عمر، فإن النوافل في البيت أفضل، أو لعله تركها في بعض الأوقات تنبيهًا على جواز تركها.\nوأما ما يحتج به مَنْ تَرَكَ مِن أنها لو شرعت لكان إتمام الفريضة\nأولى، فجوابه أن الفريضة محتمة، فلو شرعت تامة لتحتم إتمامها، وأما النافلة فهي إلى خيرة المكلف، فالرفق به أن تكون مشروعة ويخير، إن شاء فعلها وحصل ثوابها، وان شاء تركها ولا شيء عليه.\n_________\n(^١) الحديث الآتي.\n(^٢) \"صحيح مسلم شرح النووي\" ٥/ ١٩٨.","vol":"8","page":505},{"text":"قَالَ الخطابي: وفي حديث ابن عمر دليل أنه كان يستفتح صلاته مستقبلًا القبلة (^١).\nقَالَ ابن التين: ولا أدري من أين أخذه الخطابي.\n_________\n(^١) \"معالم السنن\" ١/ ٢٣١.","vol":"8","page":506},{"text":"<span data-type='title' id=toc-933>١٢ - باب مَنْ تَطَوَّعَ فِي السَّفَرِ فِي غَيْرِ دُبُرِ الصَّلَوَاتِ وَقَبْلَهَا</span>\nوَرَكَعَ النَّبِيُّ - ﷺ - رَكْعَتَيِ الفَجْرِ فِي السَّفَرِ.\n\n١١٠٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنِ ابْنِ أَبِي لَيْلَى قَالَ: مَا أَنْبَأَ أَحَدٌ أَنَّهُ رَأَى النَّبِيَّ - ﷺ - صَلَّى الضُّحَى غَيْرُ أُمِّ هَانِئٍ، ذَكَرَتْ أَنَّ النَّبِيَّ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ اغْتَسَلَ فِي بَيْتِهَا، فَصَلَّى ثَمَانِ رَكَعَاتٍ، فَمَا رَأَيْتُهُ صَلَّى صَلَاةً أَخَفَّ مِنْهَا، غَيْرَ أَنَّهُ يُتِمُّ الرُّكُوعَ وَالسُّجُودَ. [١١٧٦، ٤٢٩٢ - مسلم: ٣٣٦ - فتح: ٢/ ٥٧٨]\n\n١١٠٤ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ عَامِرٍ، أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّهُ رَأَى النَّبِيَّ - ﷺ - صَلَّى السُّبْحَةَ بِاللَّيْلِ فِي السَّفَرِ عَلَى ظَهْرِ رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ. [انظر: ١٠٩٣ - مسلم: ٧٠١ - فتح: ٢/ ٥٧٨]\n\n١١٠٥ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُسَبِّحُ عَلَى ظَهْرِ رَاحِلَتِهِ حَيْثُ كَانَ وَجْهُهُ، يُومِئُ بِرَأْسِهِ، وَكَانَ ابْنُ عُمَرَ يَفْعَلُهُ. [انظر: ٩٩٩ - مسلم: ٧٠٠ - فتح: ٢/ ٥٧٨]\nثم ذكر حديث ابن أَبِي لَيْلَى قَالَ: مَا أخبرنا أَحَدٌ أَنَّهُ رَأى النَّبِيَّ - ﷺ - صَلَّى الضُّحَى غَيْرُ أُمِّ هَانِئٍ .. الحديث.\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَاب، عن عَبْدُ اللهِ بْنُ عَامِرٍ، عن أبيه: أَنَّهُ رَأى النَّبِيَّ - ﷺ - صَلَّى السُّبْحَةَ بِاللَّيْلِ فِي السَّفَرِ عَلَى ظَهْرِ رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ.\nوحديث ابن عمر: أنه - ﷺ - كَانَ يُسَبِّحُ عَلَى ظَهْرِ رَاحِلَتِهِ … الحديث.\nالشرح:\nأما صلاته ركعتي الفجر فهو في حديث نومهم بالوادي. أخرجه","vol":"8","page":507},{"text":"مسلم من حديث أبي قتادة، وأبي هريرة بلفظ: فصلى - ﷺ - ركعتين، ثم صلى الغداة (^١). وصرح بذلك أبو داود في حديث عمرو بن أمية الضمري. وذي مخبر أو مخمر الحبشي في \"سنن أبي داود\" بإسناده الصحيح (^٢). وفي \"صحيح ابن حبان\" و\"مستدرك الحاكم\" من حديث أبي هريرة ﵁ قَالَ: قَالَ رسول الله - ﷺ -: \"من لم يصلِ ركعتي الفجر فليصلهما إذا طلعت الشمس\" قَالَ الحاكم: صحيح على شرط الشيخين (^٣). وحديث أم هانئ سلف في باب التستر في الغسل عند الناس (^٤)، ويأتي في الضحى قريبًا (^٥). ثم هنا أنه اغتسل في بيتها، وفي \"الموطأ\": ذهبت إليه فوجدته يغتسل، وفاطمة ابنته تستره (^٦).\nقَالَ ابن التين: فإما أن يكون أحدهما وهمًا، أو يكون الشارع وفاطمة أتيا بيت أم هانئ وهي غائبة.\nوفيه: تخفيف النافلة مع إتمام الركوع والسجود.\n_________\n(^١) \"صحيح مسلم\" (٦٨١) كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها.\n(^٢) \"سنن أبي داود\" (٤٤٤، ٤٤٥) كتاب: الصلاة، باب: من نام عن صلاة أو نسيها.\nوصححهما الألباني في \"صحيح أبي داود\" (٤٧٢ - ٤٧٣).\n(^٣) \"صحيح ابن حبان\" ٦/ ٢٢٤ (٢٤٧٢) كتاب: الصلاة، باب: النوافل، \"المستدرك\" ١/ ٢٧٤ كتاب: الصلاة.\nوالحديث رواه الترمذي (٤٢٣)، والبيهقي ٢/ ٤٨٤.\nوجوَّد النووي إسناده في \"المجموع\" ٣/ ٥٣٣، وفي \"الخلاصة\" ١/ ٦١٢ - ٦١٣ (٢١١٠)، وصححه الألباني في \"الصحيحة\" (٢٣٦١).\n(^٤) سيأتي برقم (٢٨٠) كتاب: الغسل.\n(^٥) سيأتي برقم (١١٧٦) كتاب: التهجد.\n(^٦) \"الموطأ\" ص ١١٣ كتاب: الصلاة، باب: صلاة الضحى.","vol":"8","page":508},{"text":"وتعليق الليث سلف في باب: ينزل للمكتوبة قريبًا عن يحيى بن بكير، عنه (^١). وهنا زيادة أن صلاة السبحة كانت ليلًا.\nوحديث ابن عمر سلف (^٢)، وقد سلف في الباب قبله: من لم يتطوع في السفر قبل الفرض وبعده. ولنذكر هنا من تطوع فيه. قَالَ ابن المنذر: رويناه عن عمر، وعلي، وابن مسعود، وجابر، وابن عباس، وأنس، وأبي ذر، وجماعة من التابعين، وهو قول مالك، والكوفيين، والشافعي، وأحمد، وإسحاق، وأبي ثور (^٣). وصححه ابن بطال؛ لأنه ثبت عن الشارع أنه كان يفعله في السفر من غير وجه. وليس قول ابن أبي ليلى بحجة تسقط صلاة الضحى؛ لأن كثيرًا من الأحاديث يرويها الواحد من الصحابة يُلجأ إليه، ويصير سنة معمولًا بها، وما فعله الشارع مرة اكتفت أمته بذلك، فكيف وقد روى أبو هريرة، وأبو الدرداء عن النبي - ﷺ - أنه أوصاهما بثلاث منها: وركعتي الضحى (^٤).\nوروى الترمذي من حديث أبي بسرة الغفاري، عن البراء قَالَ: صحبت رسول الله - ﷺ - ثمانية عشر شهرًا فما رأيته ترك الركعتين إذا زاغت الشمس قبل الظهر (^٥).\nوذكره ابن بطال بلفظ: سافرت معه ثماني عشرة سفرة (^٦)، وهو لفظ\n_________\n(^١) سيأتي برقم (١٠٩٧) أبواب: تقصير الصلاة.\n(^٢) سيأتي برقم (٩٩٩) كتاب: الوتر، باب: الوتر على الدابة.\n(^٣) \"الأوسط\" ٢٤٢ - ٢٤٣.\n(^٤) \"شرح ابن بطال\" ٣/ ٩٤.\nوحديث أبي هريرة سيأتي برقم (١١٧٨)، ورواه مسلم (٧٢١).\nوحديث أبي الدرداء رواه مسلم (٧٢٢).\n(^٥) الترمذي (٥٥٠).\n(^٦) \"شرح ابن بطال\" ٣/ ٩٣.","vol":"8","page":509},{"text":"أبي داود (^١) - وفي الباب عن ابن عمر وحديث البراء غريب، وسألت محمدًا عنه فلم يعرف اسم أبي بسرة الغفاري، ورآه حسنًا. وروي عن ابن عمر أنه - ﷺ - كان لا يتطوع في السفر قبل الصلاة ولا بعدها، وروي عنه عن رسول - ﷺ - أنه كان يتطوع في السفر. قَالَ: وقد اختلف أهل العلم بعد رسول الله - ﷺ -، فرأى بعض الصحابة أن يتطوع الرجل في السفر، وبه يقول أحمد وإسحاق، ولم تره طائفة قبلها ولا بعدها.\nومعنى من لم يتطوع في السفر قبول الرخصة، ومن تطوع فله فيذلك فضل كثير، وهو قول أكثر أهل العلم يختارون التطوع فيه (^٢). ثم روى حديث حجاج، عن عطية، عن ابن عمر قَالَ: صليت مع النبي - ﷺ - الظهر في السفر ركعتين وبعدها ركعتين. حديث حسن. وقد رواه ابن أبي ليلى عن عطية، ونافع، عن ابن عمر ثم ساقه بزيادة: ركعتين بعد المغرب في السفر. ثم قَالَ: حديث حسن، سمعت محمدًا يقول: ما روى ابن أبي ليلى حديثًا أعجب إليَّ من هذا (^٣).\nقَالَ البيهقي: ومضت أحاديث في تطوعه - ﷺ - في أسفاره على الراحلة. ثم أسند حديث ابن عباس قَالَ: سن رسول الله - ﷺيعني صلاة السفر- ركعتين، وسن صلاة الحضر أربع ركعات. فكما الصلاة قبل صلاة الحضر وبعدها حسن، فكذلك الصلاة في السفر قبلها وبعدها (^٤).\n_________\n(^١) \"سنن أبي داود\" (١٢٢٢) كتاب: صلاة السفر، باب: التطوع في السفر.\n(^٢) \"سنن الترمذي\" ٢/ ٤٣٥ - ٤٣٦ (٥٥٠).\nوحديث البراء هذا ضعفه الألباني في \"ضعيف أبي داود\" (٢٢٤).\n(^٣) \"سنن الترمذي\" (٥٥١ - ٥٥٢) الصلاة، باب: ما جاء في التطوع في السفر.\n(^٤) \"السنن الكبرى\" للبيهقي ٣/ ٢٢٥ كتاب: الصلاة، باب: تطوع المسافر.","vol":"8","page":510},{"text":"وذكر السرخسي في \"المبسوط\"، والمرغيناني من الحنفية: لا قصر في السنن. ويكملوا، وفي الأفضل: قيل الترك ترخصًا، وقيل الفعل؛ تقربًا (^١). وقال الهندواني منهم: الفعل أفضل في حالة النزول، والترك في حالة السفر.\nقَالَ هشام: رأيت محمدًا كثيرًا يتطوع في السفر قبل الظهر وبعدها، ولا يدع ركعتي الفجر والمغرب، وما رأيته يتطوع قبل العصر، ولا قبل العشاء، ويصلي العشاء ثم يوتر. انتهى.\nوفي صلاة الشارع الضحى يوم الفتح، وركعتي الفجر في السفر دليل على جواز التنفل بالأرض؛ لأنه لما جاز له التنفل على الراحلة كان في الأرض أجوز.\nوقد قَالَ الحسن البصري: كان أصحاب النبي - ﷺ - يسافرون ويتطوعون قبل المكتوبة وبعدها (^٢).\nقَالَ ابن بطال: وهو قول جماعة العلماء (^٣).\n_________\n(^١) \"المبسوط\" ١/ ٢٤٨.\n(^٢) أورده ابن المنذر في \"الأوسط\" ٥/ ٢٤٢.\n(^٣) \"شرح ابن بطال\" ٣/ ٩٣.","vol":"8","page":511},{"text":"<span data-type='title' id=toc-934>١٣ - باب الجَمْعِ فِي السَّفَرِ بَيْنَ المَغْرِبِ وَالعِشَاءِ</span>\n١١٠٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ عَنْ سَالِمٍ عَنْ أَبِيهِ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ المَغْرِبِ وَالعِشَاءِ إِذَا جَدَّ بِهِ السَّيْرُ. [انظر: ١٠٩١ - مسلم: ٧٠٣ - فتح: ٢/ ٥٧٩]\n\n١١٠٧ - وَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنِ الحُسَيْنِ المُعَلِّمِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَجْمَعُ بَيْنَ صَلَاةِ الظُّهْرِ وَالعَصْرِ إِذَا كَانَ عَلَى ظَهْرِ سَيْرٍ، وَيَجْمَعُ بَيْنَ المَغْرِبِ وَالعِشَاءِ. [فتح: ٢/ ٥٧٩]\n\n١١٠٨ - وَعَنْ حُسَيْنٍ عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ حَفْصِ بْنِ عُبَيْدِ اللهِ بْنِ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ صَلَاةِ المَغْرِبِ وَالعِشَاءِ فِي السَّفَرِ. وَتَابَعَهُ عَلِيُّ بْنُ المُبَارَكِ وَحَرْبٌ، عَنْ يَحْيَى، عَنْ حَفْصٍ، عَنْ أَنَسٍ: جَمَعَ النَّبِيُّ - ﷺ -. [١١١٠ - فتح: ٢/ ٥٧٩]\nذكر فيه حديث ابن عمر: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ المَغْرِبِ وَالعِشَاءِ إِذَا جَدَّ بِهِ السَّيْرُ.\nوَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنِ الحُسَيْنِ المُعَلِّمِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرِ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسِ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَجْمَعُ بَيْنَ صَلَاةِ الظُّهْرِ وَالعَصْرِ إِذَا كَانَ عَلَى ظَهْرِ سَيْرٍ، وَيجْمَعُ بَيْنَ المَغْرِبِ وَالعِشَاءِ.\nوعَنْ حُسَيْنٍ المعلم، عَنْ يَحْييَ بْنِ أَبِي كَثيرٍ، عَنْ حَفْصِ بْنِ عُبَيْدِ اللهِ، عَنْ أَنَسِ بْنِ مَالِكٍ: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ صَلَاةِ المَغْرِبِ وَالعِشَاءِ فِي السَّفَرِ. وَتَابَعَهُ عَلِيُّ بْنُ المُبَارَكِ وَحَرْبٌ، عَنْ يَحْييَ، عَنْ حَفْصٍ، عَنْ أَنَسٍ: جَمَعَ النَّبِيَّ - ﷺ -.","vol":"8","page":512},{"text":"الشرح:\nحديث ابن عمر سلف قريبًا في باب يصلي المغرب ثلاثًا (^١). وشيخ البخاري فيه علي بن عبد الله هو ابن المديني. وسفيان هو ابن عيينة.\nوحديث ابن عباس أخرجه مسلم وباقي الستة (^٢).\nورواه عن ابن عباس جماعة: عكرمة كما سلف، وجابر بن زيد كما سيأتي في الكتاب (^٣)، وسعيد بن جبير أخرجه مسلم، والأربعة (^٤)، وعبد الله بن شقيق أخرجه مسلم (^٥)، وكريب أخرجه الدارقطني (^٦)، وأبو قلابة أخرجه البيهقي (^٧)، وعطاء، وصالح مولى التوأمة رواهما ابن أبي شيبة (^٨) وطاوس (^٩). وأسنده البيهقي من حديث أحمد بن حفص، عن أبيه، عن إبراهيم به، ثم قَالَ: أخرجه البخاري في \"الصحيح\" فقال: وقال إبراهيم بن طهمان، فذكره (^١٠).\n_________\n(^١) سلف برقم (١٠٩١) كتاب: تقصير الصلاة.\n(^٢) مسلم برقم (٧٠٥) كتاب: صلاة المسافرين، باب: الجمع بين الصلاتين في الحضر، وأبو داود برقم (١٢١٠) كتاب: صلاة السفر، باب: الجمع بين الصلاتين، والترمذي برقم (١٨٧) كتاب: الصلاة، باب: ما جاء في الجمع بين الصلاتين، والنسائي في \"المجتبى\" ١/ ٢٩٠ كتاب: المواقيت، وفي \"الكبرى\" ١/ ٤٩١ (١٥٧٤)، وابن ماجه (١٠٦٩) كتاب: إقامة الصلاة، باب: التطوع في السفر.\n(^٣) سيأتي برقم (١١٧٤) أبواب، التهجد، باب: مَن لم يتطوع بعد المكتوبة.\n(^٤) مسلم برقم (٧٠٥)، أبو داود (١٢١٠)، الترمذي (١٨٧)، النسائي ١/ ٢٩٠، ابن ماجه (١٠٦٩).\n(^٥) مسلم (٧٠٥/ ٥٧) باب: الجمع بين الصلاتين في الحضر.\n(^٦) \"سنن الدارقطني\" ١/ ٣٨٨ باب: الجمع بين الصلاتين في السفر.\n(^٧) \"السنن الكبرى\" ٣/ ١٦٤ كتاب: الصلاة، باب: الجمع بين الصلاتين في السفر.\n(^٨) \"المصنف\" ٢/ ٢١٢ (٨٢٣٠، ٨٢٣٣) من قال: يجمع المسافر بين الصلاتين.\n(^٩) رواه ابن ماجه (١٠٦٩) كتاب: إقامة الصلاة، باب: التطوع في السفر.\n(^١٠) \"السنن الكبرى\" ٣/ ١٦٤ كتاب: الصلاة، باب: الجمع بين الصلاتين في السفر.","vol":"8","page":513},{"text":"وأحمد هذا هو السلمي، ووالده حفص بن عبد الله بن راشد، روى عن إبراهيم نسخة كبيرة، روى له البخاري وأبو داود والنسائي، ولوالده هم (^١) وابن ماجه (^٢).\nوحديث أنس أخرجه الإسماعيلي في مجموع حديث يحيى بن أبي كثير من حديث معمر، عن يحيى به، بزيادة: يجمع بين الظهر والعصر، والمغرب والعشاء في السفر.\nومتابعة علي بن المبارك أخرجها أبو نعيم الأصبهاني، والإسماعيلي من حديث عثمان بن عمر عنه به.\nومتابعة حرب عن يحيى أخرجها البخاري في الباب بعده (^٣). وحرب هو ابن شداد أبو الخطاب اليشكري البصري العطار، وقيل: القصاب، مات سنة إحدى وستين ومائة رويا له، وأبو داود، والترمذي، والنسائي (^٤).\nولما أورد الترمذي حديث معاذ الذي أسلفناه في باب: يصلى المغرب ثلاثًا في السفر قَالَ: وفي الباب عن علي (د. س)، وابن عمر، وأنس، وعبد الله بن عمرو، وعائشة، وابن عباس، وأسامة بن زيد، وجابر (د. س) (^٥).\nقلتُ: وأخرجه مالك في \"الموطأ\" من حديث أبي هريرة (^٦)، وابن\n_________\n(^١) يعني: البخاري وأبا داود والنسائي.\n(^٢) انظر: \"تهذيب الكمال\" ١/ ٢٩٤ (٢٧)، ٧/ ١٨ (١٣٩٣).\n(^٣) حديث (١١١٠) باب: هل يؤذن أو يقيم إذا جمع بين المغرب والعشاء.\n(^٤) انظر: \"تهذيب الكمال\" ٥/ ٥٢٤ (١١٥٦).\n(^٥) \"سنن الترمذي\" ٢/ ٤٣٩.\n(^٦) \"الموطأ\" ص ١٠٨ كتاب: قصر الصلاة في السفر، باب: الجمع بين الصلاتين في الخضر والسفر. رواية يحيى.","vol":"8","page":514},{"text":"أبي شيبة من حديث ابن مسعود (^١)، والنسائي من حديث أبي أيوب (^٢).\nأما فقه الباب: ففيه الجمع بين الظهر والعصر والمغرب والعشاء، وهو إجماع بالنسبة إلى الظهر والعصر بعرفة، وإلى المغرب والعشاء بمزدلفة، وأنه سنة (^٣)، واختلفوا في غيرهما: فذهب أبو حنيفة وأصحابه إلى منع الجمع فيه، وهو قول ابن مسعود، وسعد بن أبي وقاص، ذكره ابن شداد في \"دلائله\"، وابن بطال (^٤)، وابن عمر في رواية أبي داود (^٥)، والنخعي، وابن سيرين، ومكحول، وجابر بن زيد، وعمرو بن دينار، وذكره ابن الأثير عن الحسن، والثوري، ورواه ابن القاسم عن مالك (^٦)، كما ذكره أبو عمر في \"تمهيده\" (^٧)، ونسبه إلى \"المدونة\" ابن بطال قال: وهو قول الليث، وأجازه الشافعي وأحمد، وأظهر قولي الشافعي اختصاصه بالسفر الطويل، وروي جواز الجمع أيضًا عن سعيد بن زيد وأبي موسى الأشعري وابن عباس وأسامة بن زيد، حكاه ابن بطال عنهم.\nقَالَ: وهو قول مالك، والليث أيضًا، ونقل عنهما المنع كما سلف، والأوزاعي، وأبي ثور، والثوري، وإسحاق (^٨).\n_________\n(^١) \"المصنف\" ٢/ ٢١٣ (٨٢٤٠) من قال يجمع المسافرين الصلاتين.\n(^٢) \"المجتبى\" ١/ ٢٩١ كتاب: المواقيت.\n(^٣) انظر: \"الإجماع\" ص ٤٦، و\"الأوسط\" ٤/ ٣٣١.\n(^٤) \"شرح ابن بطال\" ٣/ ٩٤.\n(^٥) أبو داود (١٢٠٩) باب: الجمع بين الصلاتين. قال الألباني في \"ضعيف أبي داود\" (٢٢١): منكر.\n(^٦) \"المنتقى\" ١/ ٢٥٢ - ٢٥٣.\n(^٧) انظر: \"التمهيد\" ١٩٦ - ٢٠٧.\n(^٨) \"شرح ابن بطال\" ٣/ ٩٥.","vol":"8","page":515},{"text":"وذكره ابن الأثير عن معاذ بن جبل، وأنس بن مالك، وطاوس، ومجاهد، وعطاء بن أبي رباح، وسالم، وحكاه النووي عن أبي يوسف، وأنكر عليه. وقال ابن العربي: اختلف الناس في الجمع في السفر على خمسة أقوال:\nالمنع بحال، قاله أبو حنيفة (^١).\nوالجواز، قاله الشافعي، ونقله ابن بطال عن الجمهور (^٢).\nوالجواز إذا جد به السير، قاله مالك (^٣).\nوالجواز إذا أراد قطع السفر، قاله ابن حبيب، وابن الماجشون، وأصبغ.\nوالكراهة، قاله مالك في رواية المصريين. واحتج مالك بحديث ابن عمر كان إذا جد به السير، جمع، وفي رواية: كان إذا أعجله (^٤) السير وقد سلفت (^٥)، وبحديث ابن عباس الذي في الكتاب: إذا كان على ظهر سير.\nواحتج من منع بأن مواقيت الصلاة قد صحت فلا تترك لأخبار الآحاد.\nوجوابه: أنها جرت مجرى الاستفاضة، رواه خلق كما قدمناه،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٩٢ غير أن أصحابه أجازوا الجمع نقلًا عن \"منية المصلي\" ص ٣٢٧.\n(^٢) \"شرح ابن بطال\" ٣/ ٩٦.\n(^٣) \"المدونة\" ١/ ١١١.\n(^٤) \"الموطأ\" ص ١٠٨، وانظر: \"النوادر والزيادات\" ١/ ٢٦٤ \"الذخيرة\" ٢/ ٣٧٣ - ٣٧٤.\n(^٥) سلف برقم (١٠٩١) باب: يصلي المغرب ثلاثًا في السفر.","vol":"8","page":516},{"text":"وأوقات السفر لا تعترض أوقات الحضر، وبالقياس على موضع الاتفاق بعرفة ومزدلفة لا فرق، بل لو لم يأتِ عنه إلا جمع عرفة والمزدلفة فقط لكفى ذلك في حق المسافر.\nوروى مالك عن ابن شهاب قَالَ: سألت سالم بن عبد الله هل يجمع بين الظهر والعصر في السفر؟ فقال: نعم، ألا ترى إلى صلاة الناس بعرفة (^١).\nوحديث أنس دال على الجمع وإن لم يجد به السير كما قاله جمهور الفقهاء، فكلا الفعلين صح عنه - ﷺ - مرة كذا ومرة كذا، ففعل كلٌّ ما رأى، وكلٌّ سنة.\n_________\n(^١) ورد في هامش الأصل: من خط الشيخ: وقال أبو داود فيما حكاه اللؤلؤي ليس في تقديم الوقت حديث يقال.","vol":"8","page":517},{"text":"<span data-type='title' id=toc-935>١٤ - باب هَلْ يُؤَذِّنُ أَوْ يُقِيمُ إِذَا جَمَعَ بَيْنَ المَغْرِبِ وَالعِشَاءِ</span>\n١١٠٩ - حَدَّثَنَا أَبُو اليَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: إِذَا أَعْجَلَهُ السَّيْرُ، وَيُقِيمُ المَغْرِبَ فَيُصَلِّيهَا ثَلَاثًا، ثُمَّ يُسَلِّمُ، ثُمَّ قَلَّمَا يَلْبَثُ حَتَّى يُقِيمَ العِشَاءَ، فَيُصَلِّيهَا رَكْعَتَيْنِ، ثُمَّ يُسَلِّمُ وَلَا يُسَبِّحُ بَيْنَهَا بِرَكْعَةٍ، وَلَا بَعْدَ العِشَاءِ بِسَجْدَةٍ، حَتَّى يَقُومَ مِنْ جَوْفِ اللَّيْلِ. [انظر: ١٠٩١ - مسلم: ٧٠٣ - فتح: ٢/ ٥٨١]\n\n١١١٠ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا حَرْبٌ، حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنِي حَفْصُ بْنُ عُبَيْدِ اللهِ بْنِ أَنَسٍ، أَنَّ أَنَسًا ﵁ حَدَّثَهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَجْمَعُ بَيْنَ هَاتَيْنِ الصَّلَاتَيْنِ فِي السَّفَرِ. يَعْنِي: المَغْرِبَ وَالعِشَاءَ. [انظر: ١١٠٨ - فتح: ٢/ ٥٨١]\nذكر فيه حديث ابن عمر: رَأَيْتُ رَسُولَ اللهِ - ﷺ - إِذَا أَعْجَلَهُ السَّيْرُ فِي السَّفَرِ يُؤَخِّرُ صَلَاةَ المَغْرِبِ، حَتَّى يَجْمَعَ بَيْنَهَا وَبَيْنَ العِشَاءِ. قَالَ سَالِمٌ: وَكَانَ عَبْدُ اللهِ يَفْعَلُهُ.\nوذكر فيه أيضًا حديث أنس: أنه - ﷺ - كَانَ يَجْمَعُ … الحديث.\nالشرح:\nهذان الحديثان سلفا في الباب قبله، والأول في باب: صلاة المغرب في السفر (^١)، والبخاري روى الثاني عن إسحاق، أنا عبد الصمد، وإسحاق: هو ابن إبراهيم كما ذكره البخاري في باب مقدم رسول الله - ﷺ - المدينة (^٢).\n_________\n(^١) برقم (١٠٩١).\n(^٢) في الباب الذي ذكره المصنف وجدناه: إسحاق بن منصور وليس: إسحاق بن إبراهيم، حديث (٣٩٢٤)، قال ابن حجر: هو ابن راهويه كما جزم به أبو نعيم في =","vol":"8","page":518},{"text":"وذكر الكلاباذي أن إسحاق بن إبراهيم، وإسحاق بن منصور يرويان عن عبد الصمد.\nوروى مسلم في الحج عن إسحاق بن منصور، عن عبد الصمد (^١).\nرواه أبو نعيم من حديث إسحاق بن إبراهيم، ثنا عبد الصمد، ثم قَالَ: رواه البخاري، عن إسحاق، عن عبد الصمد.\nوقوله: (يُقِيمُ المَغْرِبَ ثُمَّ يُقِيمَ العِشَاءَ). ظاهره أراد به الإقامة وحدها على ما جاء في الجمع بعرفة ومزدلفة من الاختلاف في إقامتها، وإن كان يحتمل أيضًا أن يكون المراد بما تقام به الصلوات في أوقاتها من الأذان والإقامة، وقد سلف الكلام على ذلك في باب الأذان.\nوقال ابن المنذر: يؤذن ويقيم، فإن أقام ولم يؤذن أجزأه، ولو ترك الأذان والإقامة لم يكن عليه إعادة الصلاة وإن كان مسيئًا بتركه ذلك (^٢).\nوقال ابن التين: لم يذكر أنه أذن لها. وذكر بعض المخالفين عنه أنه كان يقيم للمغرب خاصة.\nوقد اختلف العلماء في ذلك. فقال مالك: يصليهما بأذانين وإقامتين.\nوقال ابن الماجشون: بأذان وإقامتين (^٣). قلتُ: وهو ما فعله - ﷺ - بالمزدلفة كما أخرجه مسلم من حديث جابر (^٤)، وبعرفة كما أخرجه الشافعي عنه (^٥).\n_________\n= \"المستخرج\" ومال أبو علي الحياني إلى أنه إسحاق بن منصور ا. هـ.، \"الفتح\" ٢/ ٥٨٢.\n(^١) مسلم (١٣٢١/ ٣٦٨)، (١٣٧٤/ ٤٧٦).\n(^٢) \"الأوسط\" ٣/ ٦٠.\n(^٣) \"المدونة\" ١/ ٦٤، \"الذخيرة\" ٢/ ٧١.\n(^٤) سيأتي برقم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.\n(^٥) في \"مسنده\" ص ٣٥٣ (٩١٣).","vol":"8","page":519},{"text":"وعند ابن الجلاب بإقامتين (^١). وذكر عن ابن عمر الإقامة في الأولى، فأثبت مالك الأذان فيهما؛ لأنه الشأن في الجماعة، وأسقط عبد الملك الأذان من الثانية؛ لأنه لا إعلام، فإنهم متأهبون. وأسقط ابن الجلاب الأذان للحضور، ونقض بجمع المطر، ويلزم عليه ألا يؤذن للمغرب وإن لم يجمع. وأسقط ابن عمر الإقامة في الثانية؛ لأن الإقامة أذان في الحقيقة، كذا قَالَ: وقد علمت أن ظاهر فعل ابن عمر أنه أقام لها. وعندنا: إن جمع في وقت الأولى أذن لها وأقام لكلٍ، أو وقت الثانية وبدأ بالأولى لم يؤذن للثانية، والأولى كفائتة، فيأتي الخلاف، وجزم الإمام هنا أنه يؤذن لها؛ لأنها مؤداة، وإن بدأ بالثانية أذن لها على الأصح دون الأخرى، وقيل يؤذن لكل من صلاتي الجمع قدم أو أخر.\nتنبيه:\nقَالَ الداودي: أتى البخاري بهذا الحديث بهذا السند، وذكر فيه الجمع، ولم يقل: قلَّما يلبث إلا في حديث أتى به بعده، فإما أن يكون أتى ببعض الحديث، ثم أتى ببعضه في حديث آخر، ثم أتى به ها هنا على التمام، أو يكون نقص من نقل أدخل بعض الحديثين في بعض، فإن يكن المحفوظ ما هنا أنه لبث بعد المغرب شيئًا، فليس هذا صفة الجمع إلا أن يكون أراد القليل جدًا كالذي فعلوا بمزدلفة حين أناخوا رواحلهم، وإلا فلا يكون جمعًا.\n_________\n(^١) \"التفريع\" ١/ ٢٦٢.","vol":"8","page":520},{"text":"<span data-type='title' id=toc-936>١٥ - باب يُؤَخِّرُ الظُّهْرَ إِلَى العَصْرِ إِذَا ارْتَحَلَ قَبْلَ أَنْ تَزِيغَ الشَّمْسُ</span>\nفِيهِ ابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n١١١١ - حَدَّثَنَا حَسَّانُ الوَاسِطِيُّ قَالَ: حَدَّثَنَا المُفَضَّلُ بْنُ فَضَالَةَ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا ارْتَحَلَ قَبْلَ أَنْ تَزِيغَ الشَّمْسُ أَخَّرَ الظُّهْرَ إِلَى وَقْتِ العَصْرِ، ثُمَّ يَجْمَعُ بَيْنَهُمَا، وَإِذَا زَاغَتْ صَلَّى الظُّهْرَ ثُمَّ رَكِبَ. [١١١٢ - مسلم: ٧٠٤ - فتح: ٢/ ٥٨٢]\nثم ساق حديث أنس: كَانَ النَّبِيُّ - ﷺ - إِذَا ارْتَحَلَ قَبْلَ أَنْ تَزِيغَ الشَّمْسُ أَخَّرَ الظُّهْرَ إلَى وَقْتِ العَصْرِ، ثُمَّ يَجْمَعُ بَيْنَهُمَا، وَإِذَا زَاغَتْ صَلَّى الظُّهْرَ ثُمَّ رَكِبَ.\nالشرح:\nحديث ابن عباس الظاهر أنه حديثه السالف (^١)، وحديث أنس أخرجه مسلم، وأبو داود، والنسائي أيضًا (^٢)، وشيخ البخاري فيه هو حسان بن عبد الله الواسطي الثقة، روى عنه البخاري، وروى النسائي، وابن ماجه عن رجل عنه (^٣).\n_________\n(^١) سيأتي برقم (١١٠٧) باب: الجمع في السفر بين المغرب والعشاء.\n(^٢) مسلم برقم (٧٠٤) باب: جواز الجمع بين الصلاتين في السفر، وأبو داود برقم (١٢١٨) باب: الجمع بين الصلاتين، والنسائي في \"المجتبى\" ١/ ٢٨٤ كتاب: المواقيت.\n(^٣) انظر: \"تهذيب الكمال\" ٦/ ٣١.","vol":"8","page":521},{"text":"<span data-type='title' id=toc-937>١٦ - باب إِذَا ارْتَحَلَ بَعْدَ مَا زَاغَتِ الشَّمْسُ صَلَّى الظُّهْرَ ثُمَّ رَكِبَ</span>\n١١١٢ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا المُفَضَّلُ بْنُ فَضَالَةَ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا ارْتَحَلَ قَبْلَ أَنْ تَزِيغَ الشَّمْسُ أَخَّرَ الظُّهْرَ إِلَى وَقْتِ العَصْرِ، ثُمَّ نَزَلَ فَجَمَعَ بَيْنَهُمَا، فَإِنْ زَاغَتِ الشَّمْسُ قَبْلَ أَنْ يَرْتَحِلَ صَلَّى الظُّهْرَ ثُمَّ رَكِبَ. [انظر: ١١١١ - مسلم: ٧٠٤ - فتح: ٢/ ٥٨٢]\nذكر فيه حديث أنس المذكور.\nوأجمع العلماء على أنه إذا ارتحل قبل أن تزيغ الشمس فإنه يؤخر الظهر إلى العصر كل على أصله من القول بالاشتراك أو يقيم.\nواختلفوا في وقت جمع المسافر بين الصلاتين، فذهبت طائفة إلى أنه يجمع بينهما في وقت إحداهما، هذا قول عطاء بن أبي رباح، وسالم، وجمهور علماء المدينة: ابن أبي الزناد، وربيعة، وغيرهم.\nوحكي عن مالك أيضًا (^١)، وبه قَالَ الشافعي، وإسحاق قالوا: إن شاء جمع بينهما في وقت الأولى، وإن شاء جمع في وقت الآخرة (^٢).\nوقالت طائفة: إذا أراد المسافر الجمع أخر الظهر وعجل العصر، وأخر المغرب وعجل العشاء.\nروي هذا عن سعد بن أبي وقاص وغيره كما سلف، وإليه ذهب أحمد، وقال: وجه الجمع أن يؤخر الظهر حَتَّى يدخل وقت العصر، ثم ينزل فيجمح بينهما، ويؤخر المغرب كذلك، قَالَ: فأرجو أن لا يكون به بأس (^٣).\n_________\n(^١) \"المدونة\" ١/ ١١٠.\n(^٢) \"انظر: \"التهذيب\" ٢/ ٣١٣.\n(^٣) انظر: \"المغني\" ٣/ ١٣٩.","vol":"8","page":522},{"text":"وقال أبو حنيفة وأصحابه: يصلي الظهر في آخر وقتها ثم يمكث قليلًا، ثم يصلي العصر في أول وقتها، ولا يجوز الجمع بين الصلاتين في وقت إحداها في غير عرفة ومزدلفة (^١).\nوحجة الأولين حديث أنس السالف، فإن معنى (صلى الظهر)، أي: ثم العصر وركب، فإنه كان يؤخر الظهر إلى العصر إذا لم تزغ، فلذا يقدمها إذا زاغت، وعلى ذلك تأولوا حديث ابن عباس السالف (^٢) أيضًا أنه كان إذا زاغت الشمس.\nومن حجة أبي حنيفة وأصحابه أنه - ﷺ - لم يؤخر الجمع إلى وقت العصر إلا إذا ارتحل قبل أن تزيغ الشمس خاصة. وأما إذا ارتحل بعد أن تزيغ فإنه كان يجمع في أول وقت الظهر ولا يؤخر الجمع إلى العصر، فهذا خلاف الحديث والآثار، وأثبتها في ذلك حديث معاذ السالف، فبان أنه كان يجمع بينهما مرة في وقت الظهر، ومرة في وقت العصر، وكذا المغرب مع العشاء، وكذا قول أنس أنه - ﷺ - كان إذا ارتحل قبل أن تزيغ أخر الظهر إلى وقت العصر ثم يجمع، مخالف لهم أيضًا لأنهم لا يجيزون صلاة الظهر في وقت العصر في الجمع.\nومن طريق النظر لو كان كما قالوا لكان ذلك أشد حرجًا وضيقًا من الإتيان بكل صلاة في وقتها؛ لأن وقت كل صلاة واسمع، ومراعاته أمكن من مراعاة طرفي الوقتين، ولو كان الجمع كما قالوا لجاز الجمع بين العصر والمغرب، وبين العشاء والفجر، ولما أجمع العلماء أن الجمع\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٩٢.\n(^٢) حديث (١١٠٧).","vol":"8","page":523},{"text":"بينهما لا يجوز علم أن المعنى في الجمع بين الظهر والعصر، والمغرب والعشاء إنما وردت به السنة للرخصة في اشتراك وقتيهما، فإذا صليت كل صلاة في وقتها فلا يسمى جمعًا. وليس في حديث أنس تقديم العصر إلى الظهر إذا زاغت وذلك محفوظ في حديث معاذ وهو قاطع للالتباس؛ فإن الجمع بينهما إذا زاغت نازلًا كان أو سائرًا جد به السير أو لم يجد على خلاف ما تأوله المخالف، وهو حجة أيضًا على من أجاز الجمع، وإذا لم يجد به السير.\nوارتكب الداودي مذهب المخالف فقال: هذا هو المعمول به، يصلي الظهر آخر وقتها، والعصر ليس أول وقتها، وليس ما قيل: إنه يجمع إذا ارتحل بعد الزوال بينهما حينئذ بشيء. قَالَ: وإنما تعلق من قاله بجمع عرفة. قَالَ: وتلك سنة لا يقاس عليها، ولا شك أن الصحابة قصدت برواياتهم الإخبار عن صفة يختص بها السفر، وما ذكره المخالف يمكن في الحضر مثله، فلا خصوصية إذن، وقد اعتنى بالصلاة آكد من الوقت، وقد أثر السفر في ترك النقص، فالوقت أولى.","vol":"8","page":524},{"text":"<span data-type='title' id=toc-938>١٧ - باب صَلَاةِ الْقَاعِدِ</span>\n١١١٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂، أَنَّهَا قَالَتْ: صَلَّى رَسُولُ اللهِ - ﷺ - فِي بَيْتِهِ وَهْوَ شَاكٍ، فَصَلَّى جَالِسًا وَصَلَّى وَرَاءَهُ قَوْمٌ قِيَامًا، فَأَشَارَ إِلَيْهِمْ أَنِ اجْلِسُوا، فَلَمَّا انْصَرَفَ قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا\". [انظر: ٦٨٨ - مسلم: ٤١٢ - فتح: ٢/ ٥٨٤]\n\n١١١٤ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ ﵁ قَالَ: سَقَطَ رَسُولُ اللهِ - ﷺ - مِنْ فَرَسٍ فَخُدِشَ -أَوْ فَجُحِشَ- شِقُّهُ الأَيْمَنُ، فَدَخَلْنَا عَلَيْهِ نَعُودُهُ، فَحَضَرَتِ الصَّلَاةُ، فَصَلَّى قَاعِدًا، فَصَلَّيْنَا قُعُودًا، وَقَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: رَبَّنَا وَلَكَ الْحَمْدُ\". [انظر: ٣٧٨ - مسلم: ٤١١ - فتح: ٢/ ٥٨٤]\n\n١١١٥ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ قَالَ: أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، أَخْبَرَنَا حُسَيْنٌ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ﵁ أَنَّهُ سَأَلَ نَبِيَّ اللهِ - ﷺ -. أَخْبَرَنَا إِسْحَاقُ قَالَ: أَخْبَرَنَا عَبْدُ الصَّمَدِ قَالَ: سَمِعْتُ أَبِي قَالَ: حَدَّثَنَا الْحُسَيْنُ، عَنِ ابْنِ بُرَيْدَةَ قَالَ: حَدَّثَنِي عِمْرَانُ بْنُ حُصَيْنٍ -وَكَانَ مَبْسُورًا- قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - عَنْ صَلَاةِ الرَّجُلِ قَاعِدًا فَقَالَ: \"إِنْ صَلَّى قَائِمًا فَهْوَ أَفْضَلُ، وَمَنْ صَلَّى قَاعِدًا فَلَهُ نِصْفُ أَجْرِ الْقَائِمِ، وَمَنْ صَلَّى نَائِمًا فَلَهُ نِصْفُ أَجْرِ الْقَاعِدِ\". [١١١٦، ١١١٧ - فتح: ٢/ ٥٨٤]\nذكر فيه حديث عائشة أنها قالت: صَلَّى رَسُولُ اللهِ - ﷺ - فِي بَيْتِهِ وَهْوَ شَاكٍ .. الحديث.\nوحديث أنس: سَقَطَ رَسُولُ اللهِ - ﷺ - مِنْ فَرَسٍ .. الحديث.\nوحديث عمران بن حصين: من حديث رَوْحِ بْنُ عُبَادَةَ، عن حُسَيْنٍ،","vol":"8","page":525},{"text":"عَنْ عَبْدِ اللهِ ئنِ بُرَيْدَةَ، عنه أَنَّهُ سَأَل رسولَ اللهِ - ﷺ -.\nوفي لفظ عن عَبْدِ الصَّمَدِ، عن أبيه، عن الحُسَيْنِ به، عن عِمْرَانَ -وَكَانَ مَبْسُورًا- قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - عَنْ صَلَاةِ الرَّجُلِ قَاعِدًا، فَقَالَ: \"إِنْ صَلَّى قَائِمًا فَهْوَ أفضَلُ، وَمَنْ صَلَّى قَاعِدًا فَلَهُ نِصْفُ أَجْرِ القَائِمِ، وَمَنْ صَلَّى نَائِمًا فَلَهُ نِصْفُ أَجْرِ القَاعِدِ\".\nثم ترجم على حديث عمران:","vol":"8","page":526},{"text":"<span data-type='title' id=toc-939>١٨ - باب صَلَاةِ الْقَاعِدِ بِالإِيمَاءِ</span>\n١١١٦ - حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ: حَدَّثَنَا عَبْدُ الْوَارِثِ قَالَ: حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، أَنَّ عِمْرَانَ بْنَ حُصَيْنٍ -وَكَانَ رَجُلًا مَبْسُورًا، وَقَالَ أَبُو مَعْمَرٍ مَرَّةً: عَنْ عِمْرَانَ- قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - عَنْ صَلَاةِ الرَّجُلِ وَهْوَ قَاعِدٌ، فَقَالَ: \"مَنْ صَلَّى قَائِمًا فَهْوَ أَفْضَلُ، وَمَنْ صَلَّى قَاعِدًا فَلَهُ نِصْفُ أَجْرِ الْقَائِمِ، وَمَنْ صَلَّى نَائِمًا فَلَهُ نِصْفُ أَجْرِ الْقَاعِدِ\". قَالَ أَبُو عَبْدِ اللهِ: نَائِمًا عِنْدِي مُضْطَجِعًا هَا هُنَا. [انظر: ١١١٥ - فتح: ٢/ ٥٨٦]\nثم ساقه باللفظ المذكور من حديث عبد الوارث عن حسين. ثم ترجم عليه:","vol":"8","page":527},{"text":"<span data-type='title' id=toc-940>١٩ - باب إِذَا لَمْ يُطِقْ أن يصلي قَاعِدًا صَلَّى عَلَى جَنْبٍ</span>\nوَقَالَ عَطَاءٌ: إِنْ لَمْ يَقْدِرْ أَنْ يَتَحَوَّلَ إِلَى الْقِبْلَةِ صَلَّى حَيْثُ كَانَ وَجْهُهُ.\n\n١١١٧ - حَدَّثَنَا عَبْدَانُ عَنْ عَبْدِ اللهِ، عَنْ إِبْرَاهِيمَ بْنِ طَهْمَانَ قَالَ: حَدَّثَنِي الْحُسَيْنُ الْمُكْتِبُ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ﵁ قَالَ: كَانَتْ بِي بَوَاسِيرُ، فَسَأَلْتُ النَّبِيَّ - ﷺ - عَنِ الصَّلَاةِ، فَقَالَ: \"صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ\". [انظر: ١١١٥ - فتح: ٢/ ٥٨٧].\nثم ساقه من حديث إبراهيم بن طهمان عن الحسين به، بلفظ: كانت بي بواسير، فسألت النبي - ﷺ - عن الصلاة فقال: صل قائمًا فإن لم تستطع فقاعدًا، فإن لم تستطع فعلى جنب.\nوحديث عمران هذا من أفراد البخاري، وأخرجه الأربعة أيضًا (^١).\nوقال الترمذي حديث حسن صحيح. ولا نعلم أحدًا روى عن الحسين المعلم نحو رواية إبراهيم بن طهمان، وقد روى أبو أسامة، وغير واحد عن الحسين المعلم نحو رواية عيسى بن يونس (^٢).\nوكما رواه أبو حاتم ابن حبان في \"صحيحه\". وقد رواه عن أبي أسامة، عن حسين المعلم، عن ابن بريدة، عن عمران، قال: هذا\n_________\n(^١) أبو داود برقم (٩٥٢) باب: في صلاة القاعد، والترمذي برقم (٣٧٢) باب: ما جاء أن صلاة القاعد على النصف من صلاة القائم، والنسائي في \"المجتبى\" ٣/ ٢٢٣ - ٢٢٤ كتاب: قيام الليل، وابن ماجه برقم (١٢٣١) باب: صلاة القاعد على النصف من صلاة القائم.\n(^٢) \"سنن الترمذي\" ٢/ ٢٠٨.","vol":"8","page":528},{"text":"إسناد قد يتوهم من لا معرفة عنده أنه منفصل غير متصل، وليس كذلك، فإن عبد الله بن بريدة ولد في الثالثة من خلافة عمر سنة خمس عشرة هو وسليمان بن بريدة أخوه توأم، فلما وقعت فتنة عثمان بالمدينة خرج مدة عنها وسكن البصرة وبها عمران بن حصين فسمع منه (^١).\nإذا تقرر ذلك، فالكلام عليه من أوجه:\nأحدها:\nالبخاري روى الأول عن إسحاق بن منصور، عن روح بن عبادة، عن الحسين، ثم قَالَ: وحَدَّثَنَا إسحاق أنا عبد الصمد، سمعت أبي: ثنا الحسين.\nوإسحاق هذا الظاهر أنه ابن منصور. وذكر الكلاباذي أن إسحاق بن منصور، وإسحاق بن إبراهيم يرويان عن عبد الصمد.\nوروى مسلم في كتابه، عن إسحاق بن منصور، عن عبد الصمد بن عبد الوارث (^٢).\nقَالَ الجياني: قَالَ البخاري: حَدَّثنَا عبدان، عن ابن المبارك، عن\nإبراهيم بن طهمان: حَدَّثَني حسين المعلم، عن ابن بريدة. الحديث.\nقَالَ: سقط ذكر ابن المبارك من نسخة أبي زيد في هذا الإسناد، والصواب: عبدان، عن ابن المبارك، عن ابن طهمان (^٣).\n_________\n(^١) \"صحيح ابن حبان\" ٦/ ٢٥٨ - ٢٥٩ (٢٥١٣).\n(^٢) تقدم ذكر ذلك وأنه في كتاب الحج في موضعين (١٣٢١/ ٣٦٨)، (١٣٧٤/ ٤٧٦) ومواضع أخر.\n(^٣) \"تقييد المهمل\" للجياني ٢/ ٥٩٨ - ٥٩٩.","vol":"8","page":529},{"text":"ثانيها:\nقَالَ الإسماعيلي: ترجم الباب بصلاة القاعد بالإيماء، وذكر حديث عبد الوارث. قَالَ: وهذا تصحيف؛ وذلك أنا روينا عن القاسم، عن الزعفراني، عن عفان، عن عبد الوارث هذا الحديث نائمًا، وقال فيه: قَالَ عبد الوارث: والنائم: المضطجع فوقع التصحيف في نائمًا فقال: قائمًا.\nقَالَ الإسماعيلي: والمعنى على جنب، وسائر الأحاديث تفسره، وتفسير عبد الوارث يوضح الأمر، وهذا في التطوع منهما. وفي بعض نسخ البخاري: قَالَ أبو عبد الله: نائمًا عندي: مضطجعًا عندي ها هنا.\nقَالَ ابن بطال: وقد غلط النسائي في هذا الحديث، وترجم له: باب: صلاة النائم (^١). فظن قوله: بإيماء نائمًا، والغلط ظاهر؛ لأنه قد ثبت عن الشارع قطع الصلاة عند غلبة النوم، وهي مباحة له، وله عليها نصف أجر القاعد.\nقَالَ: وحديث عمران إنما ورد في صلاة النافلة؛ لأن المصلي فرضه جالسًا لا يخلو أن يكون مطيقًا على القيام أو عاجزًا، فإن كان مطيقًا وصلى جالسًا فلا تجزئه صلاته، فكيف يكون له نصف فرض مصلٍ، فإذا عجز عن القيام فقد سقط عنه فرضه، وانتقل فرضه إلى الجلوس، فإذا صلى جالسًا، فليس المصلي قائمًا أفضل منه، وأما قوله: \"من صلى نائمًا فله نصف أجر صلاة القاعد\"، فلا يصح معناه عند العلماء؛ لأنهم مجمعون أن النافلة لا يصليها القادر على القيام إيماءً.\nقلتُ: لا إجماع؛ فهو عندنا وجه أنه يجوز مضطجعًا مومئًا.\n_________\n(^١) \"المجتبى\" ٣/ ٢٢٣ - ٢٢٤. قال: فضل صلاة القاعد على صلاة النائم.","vol":"8","page":530},{"text":"ثم قَالَ: وإنما دخل الوهم على ناقل هذا الحديث فأدخل معنى الفرض في لفظ النافلة، ألا ترى قوله: (كان مبسورًا). وهذا يدل على أنه لم يكن يقدر على أكثر بما أدى به فرضه، وهذِه صفة صلاة الفرض. ولا خلاف أنه لا يقال لمن لا يقدر على الشيء: لك نصف أجر القادر عليه. بل الآثار الثابتة عن الشارع أنه من منعه الله، وحبسه عن عمله بمرض أو غيره، فإنه يكتب له أجر عمله وهو صحيح، ورواية عبد الوارث، وروح بن عبادة عن حسين هذا تدفعه الأصول، والذي يصح فيه رواية إبراهيم بن طهمان، عن حسين، وهو في الفرض هذا لفظه. وبخط الدمياطي حديث ابن طهمان أصح من هذا؛ لأن من صلى على جنب في الفرض أجره تام لعذر المرض، ومن صلى على جنب في النافلة مع القدرة على الق عود أو القيام لا يجوز. أدخل معنى الفرض في التنفل فوهم.\nقلتُ: قوله: لا يجوز. هو وجه عندنا، والأصح جوازه.\nوقال ابن بطال في الباب بعده: حديث عمران هذا تعضده الأصول، ولا يختلف الفقهاء في معناه، وهو أصح معنى من حديث روح، وعبد الوارث، عن حسين (^١).\nوأغرب ابن التين فقال: قوله: \"ومن صلى نائمًا فله نصف أجر القاعد\". ذكره بالنون.\nقَالَ: وفي رواية الأصيلي: \"بإيماء\"، ويدل عليه تبويب البخاري بذلك، فيكون معناه: ومن صلى قاعدًا بإيماء كان نصف أجر من صلى قاعدًا يركع ويسجد.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١٠٢ - ١٠٤.","vol":"8","page":531},{"text":"قَالَ: وقوله: \"بإيماء\"، يريد مضطجعًا، قاله البخاري. وقال الخطابي: لا أحفظ عن أحد من أهل العلم أنه رخص في صلاة التطوع نائمًا كما رخصوا فيها قاعدًا. فإن صحت هذِه اللفظة عن الشارع ولم يكن من كلام بعض الرواة أدرجه في الحديث، وقاسه على صلاة القاعد إذا اعتبره بصلاة المريض نائمًا إذا لم يقدر على القعود، فإن التطوع مضطجعًا للقادر على القعود جائز، كما يجوز للمسافر أن يتطوع على راحلته. وأما من جهة القياس فلا يجوز أن يصلي مضطجعًا، كلما يجوز أن يصلي قاعدًا؛ لأن القعود شكل من أشكال الصلاة، وليس الاضطجاع شيء من أشكال الصلاة (^١).\nوقال الخطابي: كنت تأولت هذا الحديث على أن المراد به التطوع، وعليه تأوله أبو عبيد وغيره، إلا أن قوله: \"من صلى نائمًا\" يفسد هذا التأويل؛ لأن المضطجع لا يصلي تطوعًا كما يصلي القاعد، فرأيت الآن أن المراد المريض المفترض الذي عليه أن يتحامل فيقوم مع مشقة، فجعل أجر القاعد على النصف من أجر القائم، ترغيبًا له في القيام مع جواز قعوده وكذا المضطجع الذي لو تحامل لأمكنه القعود مع شدة المشقة، والمراد بالنوم: الاضطجاع كما قال: \"فإن لم تستطع فعلى جنب\" (^٢).\nوقَالَ الترمذي: معنى الحديث عند بعض أهل العلم في صلاة التطوع. وساق بسنده إلى الحسن قَالَ: إن شاء الرجل صلى صلاته للتطوع قائمًا، وجالسًا، ومضطجعًا.\n_________\n(^١) \"معالم السنن\" ١/ ١٩٤.\n(^٢) \"أعلام الحديث\" ١/ ٦٣٠ - ٦٣١.","vol":"8","page":532},{"text":"قَالَ: واختلف أهل العلم في صلاة المريض إذا لم يستطع أن يصلي جالسًا، فقال بعض أهل العلم: يصلي على جنبه الأيمن. وقال بعضهم: يصلي مستلقيًا على قفاه ورجلاه إلى القبلة. وقال الثوري: إنه في الصحيح ولمن لا عذر له. فأما من كان له عذر من مرض أو غيره فصلى جالسًا فله مثل أجر القائم، وقد روي في بعض الحديث مثل قول سفيان (^١).\nثالثها: في فقه الباب:\nأما حديث عائشة ففيه: أنه من لم يقدر على صلاة الفريضة لعلة نزلت به، فإن فرضه الجلوس؛ ألا ترى قولها: (وهو شاك)، وكذا في حديث أنس أنه سقط من الفرس، فأراد البخاري أن الفريضة لا يصليها أحد جالسًا إلا من شكوى تمنعه من القيام. والعلماء مجمعون على أن فرض من لا يطيق القيام أن يصلي الفريضة جالسًا ثم مضطجعًا، وقد سلف في أبواب الإمامة في باب: إنما جُعل الإِمام ليؤتم به (^٢)، اختلافهم في إمامة القاعد، فأغنى عن إعادته.\nولخص ابن التين الاختلاف السابق فقال: اختلف في هذا الحديث في موضعين:\nأحدهما: هل المراد به النافلة، أو الفريضة، أو هما؟\nوالثاني: هل هو في الصحيح، أو فيه والمريض؟\nفأكثر أهل تفسير الحديث منهم القاضي إسماعيل، والداودي، وأبو عبيد، وأبو عبد الملك على أنه محمولٌ على النافلة.\n_________\n(^١) \"سنن الترمذي\" ٢/ ٢٠٩ - ٢١٠.\n(^٢) راجع شرح حديث (٦٨٩).","vol":"8","page":533},{"text":"وقال الخطابي: هو محمولٌ على الفريضة (^١). وقال أبو الوليد: هو محمول عليهما، وعلى النافلة. واختلف في صفة حمله عليها، فقال الخطابي: هو في المريض المستطيع القيام بمشقة (^٢).\nوقال أبو الوليد: هو من لا يستطيع القيام في الفريضة.\nوأمَّا الثاني: فقال جماعة منهم عبد الملك بن الماجشون: إنه في المستطيع القيام أما غيره فالمكتوبة وغيرها سواء.\nوقال أبو الوليد: صلاةُ القاعد على النصف في موضعين:\nمن صلَّى الفريضةَ غير مستطيع للقيام.\nومن صلَّى النافلة مستطيعًا أو غير مستطيع.\nفرع:\nلا شك في جواز النافلة جالسًا؛ ودليله من السنة أيضًا حديث عائشة الآتي عقب هذا الباب: كان رسول الله - ﷺ - يصلي جالسًا فيقرأ وهو جالس، فإذا بقي عليه من السورة نحو من ثلاثين أو أربعين آيةً … الحديث (^٣) فخصت بذلك الآية في قوله: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨] على قول من يقول: إنها تتناول الفرض والنفل.\nفرع:\nاختلف عنها في جواز النافلة مضطجعًا على وجهين: أصحهما: نعم؛ لحديث الباب.\nوهل يجوز بالإيماء؟ فيه وجهان: أصحهما: لا.\n_________\n(^١) \"معالم السنن\" ١/ ١٩٥.\n(^٢) \"أعلام الحديث\" ١/ ٦٣١.\n(^٣) يأتي برقم (١١١٩) باب: إذا صلَّى قاعدًا ثمَّ صحَّ أو وجد خفة تمم ما بقي.","vol":"8","page":534},{"text":"وفي جوازها مستلقيًا وجهان: أصحهما: المنع.\nومشهور مذهب مالك جواز النافلة مضطجعًا للمريض، ومنعه للصحيح (^١).\nوفي \"النوادر\": منع المريض (^٢).\nوأجاز ذلك الأبهري للصحيح، واحتج بحديث عمران هذا.\nقال فإذا قلنا: يصلي مضطجعًا فعلى جنبه لقوله: (\"فَعَلَى جَنْبٍ\") ففيه منع الاستلقاء وليس الباسور المذكور في الحديث علة جواز هذا، ولكنه بتصادف الحال.\nقَالَ: ورخص في الحديث الإيماء بغير علة، وهذا مثل قول ابن حبيب، وابن القاسم لا يجيز ذلك.\nقَالَ: ومن لم يستطع الجلوس صلَّى على جنبه الأيمن كما يجعل في سجوده، وحكى ابن حبيب عن ابن القاسم: يبتدأ بالظهر قبل الجنب. قال: وهو وهم.\nدليل الأول حديث عمران هذا: \"فعلى جنب\" يريد: الأيمن. وفي \"المدونة\" قَالَ: إن لم يستطع الجلوس جلس على جنبه أو ظهره (^٣)، فإذا قلنا: يبدأ بالأيمن، فإن لم يقدر عليه فعلى الأيسر كما قاله محمد، فإن لم يقدره فعلى ظهره، ورجلاه إلى القبلة.\nوقال سحنون: إن لم يقدر على الأيمن فعلى ظهره، وإن قلنا: يبدأ بظهره، فإن لم يقدره فعلى جنبه الأيمن، فإن لم يقدر فعلى الأيسر (^٤).\n_________\n(^١) \"المدونة\" ١/ ٧٨.\n(^٢) \"النوادر والزيادات\" ١/ ٢٥١.\n(^٣) \"المدونة\" ١/ ٧٨.\n(^٤) انظر: \"الذخيرة\" ٢/ ١٦٢.","vol":"8","page":535},{"text":"فائدة:\nالبواسير -بالباء- واحدها باسور، وهو علة تحدث في المقعدة، وفي داخل الأنف أيضًا، والناسور بالنون قريب منه، إلا أنه لا يسمى ناسورًا إلا إذا جرى وتفتحت أفواه عروقه من داخل المخرج، وحكي فيه الصاد أيضًا مع النون.","vol":"8","page":536},{"text":"<span data-type='title' id=toc-941>٢٠ - باب إِذَا صَلَّى قَاعِدًا [ثُمَّ صَحَّ] (^١) أَوْ وَجَدَ خِفَّةً تَمَّمَ مَا بَقِيَ</span>\nوَقَالَ الْحَسَنُ إِنْ شَاءَ الْمَرِيضُ صَلَّى رَكْعَتَيْنِ قَائِمًا وَرَكْعَتَيْنِ قَاعِدًا.\n\n١١١٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أُمِّ الْمُؤْمِنِينَ أَنَّهَا أَخْبَرَتْهُ أَنَّهَا لَمْ تَرَ رَسُولَ اللهِ - ﷺ - يُصَلِّي صَلَاةَ اللَّيْلِ قَاعِدًا قَطُّ حَتَّى أَسَنَّ، فَكَانَ يَقْرَأُ قَاعِدًا حَتَّى إِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ، فَقَرَأَ نَحْوًا مِنْ ثَلَاثِينَ آيَةً أَوْ أَرْبَعِينَ آيَةً، ثُمَّ رَكَعَ. [١١١٩، ١١٤٨، ٤٨٣٧ - مسلم: ٧٣١ - فتح: ٢/ ٥٨٩]\n\n١١١٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ، وَأَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي جَالِسًا فَيَقْرَأُ وَهْوَ جَالِسٌ، فَإِذَا بَقِيَ مِنْ قِرَاءَتِهِ نَحْوٌ مِنْ ثَلَاثِينَ أَوْ أَرْبَعِينَ آيَةً قَامَ فَقَرَأَهَا وَهْوَ قَائِمٌ، ثُمَّ يَرْكَعُ ثُمَّ يَسْجُدُ، يَفْعَلُ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ، فَإِذَا قَضَى صَلَاتَهُ نَظَرَ، فَإِنْ كُنْتُ يَقْظَى تَحَدَّثَ مَعِي، وَإِنْ كُنْتُ نَائِمَةً اضْطَجَعَ. [انظر: ١١١٨ - مسلم: ٧٣١ - فتح: ٢/ ٥٨٩]\nوذكر فيه حديث عائشة: أَنَّهَا لَمْ تَرَ رَسُولَ اللهِ - ﷺ - يُصَلِّي صَلَاةَ اللَّيلِ قَاعِدًا قَطُّ حَتَّى أَسَنَّ، فَكَانَ يَقْرَأُ قَاعِدًا حَتَّى إِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ، فَقَرَأَ نَحْوًا مِنْ ثَلَاثينَ آيَةً أَوْ أَرْبَعِينَ آيَةً، ثُمَّ رَكَعَ.\nوحديثها: أنه - ﵇ - كَانَ يُصَلِّي جَالِسًا فَيَقْرَأُ وَهْوَ جَالِسٌ .. الحديث.\nالشرح:\nهذا الحديث أخرجه مسلم، وأبو داود، والنسائي، وابن ماجه\n_________\n(^١) غير موجودة بالأصل ومثبت من الصحيح.","vol":"8","page":537},{"text":"أيضًا (^١)، وقول الحسن: أخرجه ابن أبي شيبة، عن هشيم، عن مغيرة، وعن يونس، عن الحسن أنهما قالا: يصلي المريض على الحالة التي هو عليها (^٢). وفي الترمذي عن الحسن: إن شاء الرجل صلى التطوع قائما وجالسًا ومضطجعًا (^٣).\nوقال ابن التين: إنه لا وجه له؛ لأنه قَالَ: إن شاء وفرض القيام لا يسقط عمن قدر عليه، إلا أن يريد إن شاء بكلفة كبيرة.\nقَالَ الحميدي: وليس لعلقمة عن عائشة في \"صحيح مسلم\" غير هذا (^٤).\nقلتُ: علقمة أحد الأربعة الذين حدث عنهم الزهري حديث الإفك عن عائشة (^٥).\nواعترض ابن بطال فقال: ترجم للفرض، وذكر النافلة ووجه استنباط البخاري منه الفرض أنه لما جاز في النافلة القعود لغير علة مانعة من القيام، وكان - ﷺ - يقوم فيها قبل الركوع، كانت الفريضة التي لا يجوز فيها إلا بعدم القدرة على القيام أولى أن يلزم القيام فيها إذا ارتفعت العلة المانعة منه (^٦).\n_________\n(^١) مسلم برقم (٧٣١) باب: جواز النافلة قائمًا وقاعدًا، وأبو داود برقم (٩٥٣) باب: في صلاة القاعد، والنسائي في \"المجتبى\" ٣/ ٢٢٠ كتاب: قيام الليل، وابن ماجه برقم (١٢٢٧) باب: في صلاة النافلة قاعدًا.\n(^٢) \"المصنف\" ١/ ٢٤٥ (٢٨١٤) من قال: المريض يومئ إيماءً.\n(^٣) \"سنن الترمذي\" ٢/ ٢٠٩.\n(^٤) \"الجمع بين الصحيحين\" ٤/ ٩٦.\nورواية علقمة عن عائشة رواها مسلم برقم (٧٣١/ ١١٤).\n(^٥) مسلم (٢٧٧٠) في التوبة، باب: في حديث الإفك وقبول توبة القاذف.\nوالأربعة هم: علقمة بن وقاص وسعيد بن المسيب وعروة بن الزبير وعبيد الله بن عبد الله بن عتبة بن مسعود. والحديث سيأتي برقم (٢٦٦١) عنهم.\n(^٦) \"شرح ابن بطال\" ٣/ ١٠٤ - ١٠٥.","vol":"8","page":538},{"text":"وقال ابن المنير بعد أن سأل: ما وجه دخول الترجمة في الفقه؟ ومن المعلوم ضرورة أن القيام إنما سقط لمانع منه، فإذا جاءت الصحة وزال المانع وجب الإتمام قائما.\nفإنما أراد دفع خيال من تخيل أن الصلاة لا تتبعض فإما (أنها) (^١) كلها تُستأنف إذا صح القيام، وإما جالسًا كلها إذا استصحب العلة، فبين بهذا الحديث أنه - ﷺ - كان يحتفظ على القيام في النافلة ما أمكنه، ولمَّا أسن تعذر عليه استيعابها بالقيام فبعَّضها، فكذلك الفريضة إذا زال المانع لما يستأنفها بطريق الأولى (^٢).\nوقال ابن التين: مراد النافلة (…) (^٣) تتم للفريضة وجاء بحديث النفل.\nوقولها: بالليل ونبهت بالليل على فعله من الفريضة التي هي آكد، وقصدت أيضًا الإخبار عن فعله باللفظ الخاص؛ لأنها لو قالت: يصلِّي قائمًا لجاز أن يكون في الفرض دون النفل فلا يحصل في ذلك الحث والتأكيد في قيام النافلة ثم قالت: (حَتَّى أسن فكان يصلي قاعدًا). فأخبرت عن عذره بالسن؛ إبقاء على نفسه؛ ليستديم الصلاة، ثم قالت: (حَتَّى إذا أرادَ أنْ يركعَ قام فقرأ). فأخبرت بمواظبته على القيام وأنه كان لا يجلس عما يطيقه من ذلك.\nوفيه: أنَّ من لم يطق القيام في جميع صلاته قام ما يطيقه منها، ولا خلاف فيه في النافلة، ثم هذا لمن افتتح النافلة قاعدًا، فإن\n_________\n(^١) كذا بالأصل، وفي \"المتواري\": قائمًا.\n(^٢) \"المتواري\" ص ١١٦.\n(^٣) كلمة غير واضحة بالأصل.","vol":"8","page":539},{"text":"افتتحها قائمًا ثم اراد أن يجلس فذلك له عند ابن القاسم (^١) وأباه أشهب، إتمامًا لما افتتح به.\nوقولها: (فَكَانَ يَقْرَأُ قَاعِدًا ..) إلى آخره. ظاهره تكرار ذلك منه وإن فعله لضعف عن القيام في جميعها، ولم يكن ذلك لأمر طرأ له في بعض الصلاة، وإلا لخرج عن حد الجواز في النافلة، لما ذكرناه.\nوأمَّا الفرض فإن افتتحها قاعدًا؛ لعجزه عن القيام، ثم أطاقه لزمه، ولو افتتح قائمًا ثم عجز أتمها قاعدًا. وبه قَالَ أبو حنيفة، والثوري، والشافعي (^٢).\nوقال محمد بن الحسن: يستأنف الصلاة إلا أن يتمادى قائمًا. وكذا قَالَ أبو يوسف، وكذا نقله ابن بطال عنهما: والذي في البداية عدم التفرقة. ولا شك أن طرءان العجز بعد القدرة لعلة، والعجز عن الركن لا يبطل حكم الركن المقدور عليه، كما أنَّ القدرة إذا طرأت لم تبطل حكم ما مضى (^٣).\nوقال ابن القاسم في المريض: يصلِّي مضطجعًا أو قاعدًا، ثم يخف عنه المرض فيجد قوةً أنه يقوم في الباقي (^٤)، وهو قول زفر، والشافعي.\nوقال أبو حنيفة وصاحباه: إن صلى ركعةً مضطجعًا، ثم صح أنه يستقبل الصلاة ولو كان قاعدًا يركع ويسجد بني في قول أبي حنيفة، ولم يبن في قول محمد بن الحسن، ووجه البناء أن قدرته على القعود بعد الإيماء توجب البناء، فكذا قدرته على القيام؛ لأنه أصل كالقعود (^٥).\n_________\n(^١) انظر: \"الذخيرة\" ٢/ ١٦٤.\n(^٢) انظر: \"المبسوط\" ١/ ٢١٢.\n(^٣) \"شرح ابن بطال\" ٣/ ١٠٥.\n(^٤) \"المدونة\" ١/ ٨٠.\n(^٥) انظر: \"فتح القدير\" ٢/ ٦ - ٧، ٨.","vol":"8","page":540},{"text":"لا يقال: إن القاعد يقدر على الركوع والسجود، والمومئ لا يقدر عليه والقادر معه بدل على القيام، والمومئ لابدل معه؛ لأن صلاته بالإيماء صحيحة كقدرته على القيام والقعود، فقد استوت أحواله، فإذا كان عجزه عن فرض لا يبطل الآخر ويبني عليه فكذا القدرة.\nلا يقال: قد جوزنا مصلي إمامة القاعد دون المومئ فثبت الفرق؛ لأن القاعد معه بدل القيام والسجود جميعًا، وقد صح عقده لتكبيرة الإحرام، كما يصح في قيامه وقعوده، وأما التفرقة بينهما في الإمامة فليس إذا أبطلنا حكم المأموم لعلة في الإمام وجب أن يبطل صلاة الإمام، وصلاة المومئ في نفسه صحيحة، وإن لم يصح الائتمام به كصلاة المرأة هي صحيحة، وإن لم يصح الائتمام بها، والأمى بالقارئ، واختلفوا في النافلة يفتتحها قاعدًا هل يجوز له أن يركع قائمًا؟ فكرهه قومٌ لحديث عائشة: كان - ﷺ - يكثر الصلاة قائمًا وقاعدًا، فإذا صلَّى قائمًا ركع قائمًا، ماذا صلى قاعدًا ركع قاعدًا (^١).\nوخالفهم آخرون وأجازوه لحديث عائشة في الباب. وهو قول أبي\n_________\n(^١) رواه مسلم (٧٣٠) كتاب: صلاة المسافرين، باب: جواز النافلة قائمًا وقاعدًا، وفعل بعض الركعة قائمًا وبعضها قاعدًا، وأبو داود (٩٥٥) كتاب: الصلاة، باب: في صلاة القاعد، والنسائي ٣/ ٢١٩ - ٢٢٠ كتاب: قيام الليل، وابن ماجه (١٢٢٨) كتاب: إقامة الصلاة، باب: في صلاة النافلة قاعدًا، وابن خزيمة في \"صحيحه\" ٢/ ٢٣٩ (١٢٤٦ - ١٢٤٧)، ٢/ ٢٤١ (١٢٤٨) كتاب: الصلاة، باب: ذكر ضروري عن النبي - ﷺ - في صفة صلاته جالسًا، وأبو عوانة في \"مسنده\" ١/ ٥٣٠ (١٩٨٢) كتاب: الصلوات، باب: الإباحة للمصلي إذا افتتح الصلاة قائمًا أن يركع قاعدًا، وابن حبان في \"صحيحه\" ٦/ ٢٥٥ - ٢٥٦ (٢٥١٠) كتاب: الصلاة، باب: النوافل.","vol":"8","page":541},{"text":"حنيفة، وأبي يوسف، ومحمد. وهو قياس قول مالك وقاله أشهب (^١)، وحديثها هذا أولى من ذاك؛ لأن في هذا أنه كان يركع قائمًا بعد ما افتتحها قاعدًا، وهو نص في موضع الخلاف؛ لتماديه على الركوع في ذاك الحديث حَتَّى يركعَ قاعدًا لا يدل أنه ليس له أن يقومَ فيركع قائمًا، وقيامه من قعود حَتَّى يركع قائمًا يدل أن له أن يركع قائمًا بعدما افتتح قاعدًا، وهو حكم زائد، والزيادة يجب الأخذ بها؛ فلذلك جعلناه أولى من حديثها ذاك.\nوقال مالك: من افتتح النافلة قائمًا، ثم شاء الجلوس له ذلك.\nوخالفه أشهب فقال: لا يجلس لغير عذر (^٢) وقد لزمه تمامها بما نوى فيها من القيام، فإن فعل أعاد، إلا أن يُغلب فلا قضاء عليه (^٣).\nوقولها في الحديث: (ففعل في الثانية مثل ذلك). ذاك للأول، ويحتمل أنه - ﷺ - ينوي ذلك عند افتتاحه. ولعل أشهب لا يمنع ذلك إذا نوى فيه الجلوس، وإنما يمنعه إذا نوى القيام أو أطلق نيته.\nوقولها: (فإذا بقي من قراءته قدر ثلاثين). ظاهره أن ما يقرأ قبل القيام أكثر؛ لأن البقية لا تطلق في الأغلب إلا على الأقل.\nوفيه: حديث الرجل آخر الليل بخلاف حديثه قبل النوم.\nوفيه: الاضطجاع بعد التهجد إذا لم يحدث أهله، ومفهوم هذا أنَّ اضطجاعه نوم.\n_________\n(^١) انظر: \"فتح القدير\" ٢/ ٦ - ٧، \"شرح معاني الآثار\" ١/ ٤٠٨، \"المدونة\" ١/ ٧٧، \"النوادر والزيادات\" ١/ ٢٥٦.\n(^٢) \"المدونة\" ١/ ٨٠، انظر: \"النوادر والزيادات\" ١/ ٢٥٩.\n(^٣) \"شرح ابن بطال\" ٣/ ١٠٦ - ١٠٧.","vol":"8","page":542},{"text":"<span data-type='title' id=toc-942>١٩ - التهجد </span>(^١)\n<span data-type='title' id=toc-943>١ - باب التَّهَجُّدِ بِاللَّيْلِ</span>\nوَقَوْلِهِ -﷿-: ﴿وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ﴾ [الإسراء: ٧٩].\n\n١١٢٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ أَبِي مُسْلِمٍ، عَنْ طَاوُسٍ، سَمِعَ ابْنَ عَبَّاسٍ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ: \"اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ لَكَ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ، وَوَعْدُكَ الْحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَقَوْلُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ - ﷺ - حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، لَا إِلَهَ إِلاَّ أَنْتَ\" أَوْ \"لَا إِلَهَ غَيْرُكَ\". قَالَ\n_________\n(^١) من \"اليونينة\".","vol":"9","page":9},{"text":"سُفْيَانُ: وَزَادَ عَبْدُ الْكَرِيمِ أَبُو أُمَيَّةَ: \"وَلَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ\". قَالَ سُفْيَانُ: قَالَ سُلَيْمَانُ بْنُ أَبِي مُسْلِمٍ: سَمِعَهُ مِنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ -. [٦٣١٧، ٦٣٨٥، ٧٤٤٢، ٧٤٩٩ - مسلم: ٧٦٩ - فتح: ٣/ ٣]\nذكر فيه حديث ابن عباس: كَانَ النَّبِيُّ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ: \"اللَّهُمَّ لَكَ الحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ … \" الحديث بطوله.\nالشرح:\nالتهجد عند العرب -كما نقله ابن بطال-: التيقظ والسهر بعد نومة من الليل، قال: والهجود أيضًا: النوم، يقال: تهجد، إذا سهر، وهجد إذا نام (^١). قَالَ الجوهري: هجد وتهجد أي: نام ليلا، وهجد وتهجد سهر، وهو من الأضداد، ومنه قيل لصلاة الليل: التهجد (^٢).\nوقال ابن فارس: المتهجد: المصلي ليلًا (^٣). كما ذكر البخاري، وفي بعض نسخ البخاري، أي: اسهر به، وعليه مشى ابن التين وابن بطال أي: اسهر نافلة لك (^٤). وقيل له: تهجد؛ لإلقاء الهجود عن نفسه. ونقل ابن التين عن علقمة والأسود: التهجد بعد النوم، وهو في اللغة السهر، ونقل النووي عن العلماء أنَّ التهجدَ أصلُه: الصلاة في الليل بعد النوم (^٥).\nثم قيام الليل سنة مؤكدة، وادعى بعض السلف -كما حكاه القاضي- أنه يجب على الأمة من قيام الليل ما يقع عليه الاسم ولو قدر حلب شاة، وهو غَلَطٌ مردود، ولا شك أنَّ التطوع المطلق الذي لا سبب له ليلًا أفضل منه نهارًا؛ لقوله - ﷺ -: \"أفضل الصلاةِ بعد\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١٠٨.\n(^٢) \"الصحاح\" ٢/ ٥٥٥.\n(^٣) \"مجمل اللغة\" ٢/ ٨٩٩.\n(^٤) \"شرح ابن بطال\" ٣/ ١٠٧.\n(^٥) \"المجموع\" ٣/ ٥٣٤.","vol":"9","page":10},{"text":"الفريضة صلاة الليل\" أخرجه جسلم من حديث أبي هريرة (^١).\nولأنها تُفْعَل في وقت الغفلة فكانت أهم، فإن قسم الليل نصفين فالثاني أفضل، أو ثلاثًا فالثلث الأوسط أفضل، أو أسداسًا فالسدس الرابع والخامس أفضل؛ لقصة داود في \"الصحيح\": \"كان ينام نصف الليل، ويقوم ثلثه، وينام سدسه\" (^٢).\nويكره قيام كل الليل دائمًا؛ للحديث الصحيح فيه: \"وإن لجسدك عليك حقا\" قاله لعبد الله بن عمرو (^٣).\nلا يكره إحياء بعض الليالي سيما العشر الأواخر فيستحب، وكذا ليلتا العيدين، فقد ورد أن من أحياهما لم يمت قلبه يوم تموت القلوب (^٤).\n_________\n(^١) مسلم (١١٦٣) كتاب: الصيام، باب: فضل صوم المحرم.\n(^٢) سيأتي هذا الحديث برقم (١١٣١) كتاب: التهجد، باب: من نام عند السحر.\n(^٣) سيأتي هذا الحديث برقم (١٩٧٥) كتاب: الصوم، باب: حق الجسم في الصوم.\n(^٤) ورد بهامش الأصل ما نصه: حديث \"من أحيا ليلة العيد لم يمت قلبه يوم تموت القلوب\" ذكره الدارقطني من رواية مكحول، عن أبي أمامة. قال: ورواه ثور عن مكحول وأسنده معاذ بن جبل، والمحفوظ أنه موقوف على مكحول وفي رواية: \"من قام ليلتى العيدين محتسبًا لله\" بمثله. رواه ابن ماجه هكذا من رواية ابن عباس مرفوعًا، وفيه عنعنة بقية. قاله المؤلف. بمعناه في مصنف آخر.\nقلت: روى ابن ماجه (١٧٨٢) من حديث أبي أمامة، عن النبي - ﷺ - قال: \"من قام ليلتي العيد محتسبًا لله لم يمت قلبه يوم تموت القلوب\"، ورواه ابن الجوزي في \"العلل المتناهية\" ٢/ ٥٦ (٨٩٨) بلفظ: \"من أحيا ليلة الفطر أو ليلة الأضحى لم يمت قلبه إذا ماتت القلوب\" ثم قال: قال الدارقطني: ورواه عمر بن هارون عن جرير عن ثور عن مكحول، وأسنده عن معاذ بن جبل عن النبي - ﷺ - والمحفوظ أنه موقوف على مكحول ا. هـ.\nقال البوصيري في \"الزوائد\": إسناده ضعيف؛ لتدليس بقية. اهـ. وضعف العراقي إسناده في \"تخريج الإحياء\" ١/ ٣٤٢ (١٢٩٧)، وقال الألباني: ضعيف جدًّا =","vol":"9","page":11},{"text":"وحقيقة التهجد عندنا أن يصلي من الليل شيئًا وإن قل.\nوهل يسمى الوتر تهجدًا، أو هو غيره؟ اضطرب عندنا فيه. وفي \"الأم\" للشافعي أنه يسمى تهجدًا (^١).\nوقوله: ﴿نَافِلَةً لَكَ﴾ [الإسراء: ٧٩] تعني: فضلًا لك عن فرائضك. وقال قتادة: تطوعًا وفضيلة (^٢).\n_________\n= \"الضعيفة\" (٥٢١).\nوروى الطبراني في، \"الأوسط\" ١/ ٥٧ (١٥٩) بسنده إلى عبادة بن الصامت أن رسول الله - ﷺ - قال: \"من صلى ليلة الفطر والأضحى، لم يمت قلبه يوم تموت القلوب\" ثم قال: لم يُرْوَ هذا الحديث عن ثور إلا عمر بن هارون، تفرد به جرير. اهـ.\nقلت: أخرجه الديلمي في \"الفردوس\" ٣/ ٦١٩ (٥٩٣٦)، وأورده الهيثمي في \"مجمع الزوائد\" ٢/ ١٩٨ (٣٢٠٣) كتاب: الصلاة، باب: إحياء ليلتي العيد، ثم قال: رواه الطبراني في \"الكبير\" و\"الأوسط\" وفيه: عمر بن هارون البلخي، والغالب عليه الضعف، وأثنى عليه ابن مهدي وغيره، لكن ضعفه جماعة كثيرة والله أعلم. اهـ. وحكم عليه الألباني بالوضع \"الضعيفة\" (٥٢٠).\nوروى الشافعي بسنده عن أبي الدرادء قال: من قام ليلتي العيد لله محتسبًا فلم يمت قلبه حتى تموت القلوب. رواه البيهقي في \"السنن\" ٣/ ٣١٩ (٦٢٩٣) و\"الشعب\" ٣/ ٣٤١ (٣٧١١)، وذكر النووي لفظي: \"من أحيا\" و\"من قام .. \" ثم قال: رواه الشافعي، وابن ماجه من رواية أبي أمامة مرفوعًا وموقوفًا، وعن أبي الدرداء موقوفًا والجميع ضعيف. اهـ. \"الخلاصة\" ٢/ ٨٤٧.\nهذا وقد روى المروزي بسنده في \"البر والصلة\" ص ٣٣ (٦٣) عن الحسين بن الحسن قال: سمعت ابن المبارك يقول: بلغني أنه من أحيا ليلة العيد أو العيدين لم يمت قلبه حين تموت القلوب. قال ابن القيم في \"زاد المعاد\" ٢/ ٢٤٧: ولا يصح عنه في إحياء ليلتي العيدين شيء. اهـ. وانظر: \"الضعيفة\" (٥١٦٣).\n(^١) \"الأم\" ١/ ٦٩، ١/ ١٤٢.\n(^٢) رواه عنه الطبري في \"تفسيره\" ٨/ ١٣٠ (٢٢٦٢٠)، وابن أبي حاتم في \"تفسيره\" ٧/ ٢٣٤٢ (١٣٣٦٦).","vol":"9","page":12},{"text":"والنافلة في اللغة: الزيادة. واختلف في المعنى الذي من أجله خص بذلك الشارع - ﷺ -، فقال بعضهم: لأنها كانت عليه فريضة ولغيره تطوع، فقال: أتمها نافلة لك، قاله ابن عباس؛ كما نقله ابن بطال (^١).\nومنهم من قَالَ بأن صلاة الليل كانت واجبة عليه ثم نسخت؛ فصارت نافلة، أي: تطوعًا.\nوقال مجاهد: إنما قيل له ذلك؛ لأنه لم يكن فعله ذلك يكفر عنه شيئًا في الذنوب؛ لأن الله تعالى غفر له ما تقدم من ذنبه وما تأخر، فكان له نافلة فضلٍ وزيادة، وأما غيره فهو كفارة له وليس له نافلة (^٢)، وهذا خاص به.\nومن قَالَ بأنه كان واجبًا عليه قَالَ معنى قوله: (نافلة له) على التخصيص. أي: فريضة لك زائدة على الخمس، خصصت بها من بين أمتك.\nوصوب الطبري الأول؛ لأنه - ﷺ - خصه الله بما فرضه عليه من قيام الليل من بين أمته، ولا معنى لقول مجاهد؛ لأنه - ﷺ - كان أشد استغفارًا لربه بعد نزول آية الغفران (^٣)، وذلك أن هذِه السورة نزلت عليه بعد منصرفه من الحديبية، وأنزل عليه ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ [النصر:١] عام قبض وقيل له فيها: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ﴾ [النصر: ٣] وكان يعد استغفاره في المجلس الواحد مائة مرة (^٤). قَالَ:\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١٠٨.\n(^٢) رواه الطبري في \"تفسيره\" ٨/ ١٣٠ (٢٢٦١٨).\n(^٣) يشير إلى قوله تعالى: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾.\n(^٤) روى أبو داود (١٥١٦)، والترمذي (٣٤٣٤)، وابن ماجه (٣٨١٤) عن ابن عمر قال: إن كنا لنعد لرسول الله - ﷺ - في المجلس الواحد مائة مرة: رب اغفر لي وتب علي إنك أنت التواب الرحيم. وهذا لفظ أبي داود. =","vol":"9","page":13},{"text":"ومعلوم أن الرب تعالى لم يأمره أن يستغفره إلا بما يغفر له باستغفاره. قَالَ: فبان فساد قول مجاهد (^١).\nوحديث ابن عباس أخرجه مسلم (^٢) والأربعة.\nوشيخ البخاري فيه (علي بن عبد الله) هو ابن المديني.\nو(سفيان) هو ابن عيينة. ورواه مالك في \"الموطأ\" عن أبي الزبير، عن طاوس، عن ابن عباس، كذا رواه جماعة \"الموطأ\" (^٣)، ورواه بعض من جمع حديث مالك، فذكره عن مالك، عن أبي الزبير، عن عطاء، عن ابن عباس، كما رواه يحيى (^٤).\nوقول البخاري: (قَالَ سُفْيَانُ: وَزَادَ عَبْدُ الكَرِيمِ أَبُو أُمَيَّةَ: \"وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا باللهِ\") يعني: أن عبد الكريم زاد عن طاوس هذِه الزيادة.\nفي كتاب أبي نعيم الأصبهاني. قَالَ سفيان: كنت إذا قلتُ له: -يعني: لعبد الكريم أبي أمية- آخر حديث سليمان -يعني: ابن أبي مسلم الراوي عن طاوس-: \"ولا إله غيرك\" قَالَ: \"ولا حول ولا قوة إلا بالله\" قَالَ سفيان: وليس هو في حديث سليمان.\nوليس لعبد الكريم هذا في كتاب البخاري غير هذا الموضع، وهو أبو\n_________\n= وصححه الألباني في \"صحيح أبي داود\" (١٣٥٧)، و\"الصحيحة\" (٥٥٦).\nوروى مسلم في \"صحيحه\" (٢٧٠٢) عن الأغر المزني مرفوعًا: إنه ليغان على قلبي، وإني لأستغفر الله في اليوم مائة مرة.\n(^١) \"تفسير الطبري\" ٨/ ١٣٠.\n(^٢) مسلم برقم (٢٢٢٧) في الصلوات، باب ذكر الخبر المبين دعاء النبي - ﷺ -.\n(^٣) \"موطأ مالك\" ص ١٥٠، \"رواية يحيى\" ١/ ٢٤٦، رواية أبي مصعب، باب: ما جاء في الدعاء.\n(^٤) \"موطأ مالك\" ص ١٥٠ وهو عنده كما عند جماعة \"الموطأ\" ولم يذكر الداني في \"أطراف الموطأ\" ٢/ ٥٥٠ الطريق المذكورة (عن عطاء) بل ذكر (طاوس).","vol":"9","page":14},{"text":"أمية عبد الكريم بن أبي المخارق قيس -ويقال: طارق- المعلم البصري نزيل مكة، روى عن أنس بن مالك وغيره، وعنه أبو حنيفة ومالك، وهو واهٍ، وقد بين مسلم جرحه في مقدمته (^١)، ولم ينبه البخاري على شيء من أمره، فهو محتمل عنده، كما قَالَ في \"تاريخه\": كل من لم أبين جرحه فهو على الاحتمال، وإذا قلتُ: فيه نظر، فلا يحتمل. (^٢)\nووهم ابن طاهر فادَّعى أنهما أخرجا له في الحج حديثًا واحدًا (^٣)، والذي أخرجا له ذلك هو عبد الكريم الجزري (^٤) كما خرجا به، مات سنة سبع وعشرين ومائة، أفاده ابن الحذاء، وأهمله المزي (^٥) تبعًا لعبد الغني (^٦).\nوقوله: (قَالَ سُفْيَانُ: قَالَ سُلَيْمَانُ بْنُ أَبِي مُسْلِمٍ: سمعته مِنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ عَنِ رسول الله - ﷺ -) مقصوده بهذاَ أن سليمان سمعه من طاوس، فإن في السند الأول أتى عنه بالعنعنة، وعبارة أبي نعيم\n_________\n(^١) \"صحيح مسلم\" المقدمة ص ١٦ - ١٧.\n(^٢) لم نجد قول البخاري هذا في المطبوع من التاريخ، ولم يقف عليه أحد من الباحثين فيما نعلم، أفاده د. أحمد معبد، ونقل هذا النص أيضا المزي في \"تهذيب الكمال\" ١٨/ ٢٦٥ ولو ثبت هذا عن البخاري لكان قاعدة يهرع إليها في الحكم على الرجال المسكوت عنهم في \"التاريخ\".\n(^٣) \"الجمع بين رجال الصحيحين\" ١/ ٣٢٤.\n(^٤) هو عبد الكريم بن مالك الجزري. أبو سعيد الحراني، مولى عثمان بن عفان ويقال: مولى معاوية بن أبي سفيان، رأى أنس بن مالك، عن أحمد بن حنبل: ثقة، ثبت. وعن يحيى: حديث عبد الكريم عن عطاء رديء. وقال ابن حجر: لم يخرج البخاري من روايته عن عطاء إلا موضعًا واحدًا معلقًا، واحتج به الجماعة.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ٨٨ (١٧٩٤)، و\"تهذيب الكمال\" ١٨/ ٢٥٢.\n(^٥) \"تهذيب الكمال\" ١٨/ ٢٥٩ (٣٥٠٦).\n(^٦) ورد بهامش الأصل: وكذلك الذهبي تبعًا للمزي.","vol":"9","page":15},{"text":"الأصبهاني: وقال سفيان: كان سليمان بن أبي مسلم سمعه من طاوس، عن ابن عباس، عن رسول الله - ﷺ -.\nإذا تقرر ذلك فالكلام عليه من وجهين:\nأحدهما:\nقوله: (كان إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ: \"اللَّهُمَّ لَكَ الحَمْدُ\")\nفيه: تهجده - ﷺ -، وأنه كان يدعو عند قيامه، ويخلص الثناء على الله بما هو أهله، والإقرار بوعده ووعيده.\nوفيه: الأسوة الحسنة. وفي رواية ابن عباس السالفة حين بات عند ميمونة أنه - ﷺ - لما استيقظ تلا العشر الآيات من آخر آل عمران، فبلغ ما شهده، أو بلغه، وقد يكون كله في وقت واحد وسكت هو عنه أو نسيه الناقل.\nثانيهما:\nفي معاني الدعاء الواقع فيه: قوله: (\"أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ\") كذا في أصل الدمياطي، وفي بعضها بحذف: \"أَنْتَ\" وفيه لغات (^١): قيام، وقيوم، وقيم، وفي \"الموطأ\": \"أنت قيام\" (^٢) وهما من صفاته تعالى. والقيوم بنص القرآن، وقائم، ومنه قوله تعالى: ﴿أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ﴾ [الرعد: ٣٣]، قَالَ الهروي: ويقال: قوَّام. قَالَ مجاهد وأبو عبيد: القيوم: القائم على كل شيء (^٣). أي: مدبر أمر خلقه. وقال ابن عباس: هو الذي لا يزول.\nوقرأ علقمة: (الحي القيم). وقرأ عمر: (القيام) (^٤).\n_________\n(^١) فوقها في الأصل: (ثلاث) ولم يعلم عليها بشيء، بعلامة اللحق.\n(^٢) \"الموطأ\" ص ١٥٠ باب: ما جاء في الدعاء. رواية أبي مصعب.\n(^٣) رواه ابن جرير في \"تفسيره\" ٣/ ٧ (٥٧٦٧).\n(^٤) انظر: \"المحتسب\" ١/ ١٥١.","vol":"9","page":16},{"text":"واختلف في معناه فقيل: القائم بخلقه المدثر لهم. وقيل: الذي لا يزول. كما تقدم، وأصله: قَيْوِم على وزن فيعل مثل صيِّب، وهذا قول البصريين.\nوقال الكوفيون: أصل قيم: قويم، قَالَ ابن كيسان: ولو كان كذلك ما جاز تغييره، كما لم يغير سويق وطويل.\nوقال ابن الأنباري: أصل القيوم: القَيْووم، فلما اجتمعت الياء والواو والسابق ساكن جعلنا ياءً مشددة، وأصل القيام: القَيْوَام. قَالَ الفراء: وأهل الحجاز يصرفون الفعال إلى الفيعال، ويقولون للصواغ: صياغ (^١). وقيل: (قيام). على المبالغة من (قام) بالشيء: إذا هيأ له ما يحتاج إليه. وقيل فيهما: خالقهما وممسكهما أن يزولا.\nوقوله: (\"وَمَنْ فِيهِنَّ\") أي: أنت القائم على كل نفسٍ بما كسبت وخالقها ورازقها ومميتها ومحييها. وقيل في معنى: ﴿أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ﴾ [الرعد: ٣٣] أفمن هو حافظ على كل نفس لا يغفل ولا يمل، فالمعنى: الحافظ لهما ومن فيهن (^٢).\nوقوله: (\"أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ ومن فيهن\") أي: بنورك يهتدي من في السموات والأرض. قاله ابن بطال (^٣).\nوقال ابن التين: يحتمل أن يكون من قوله تعالى: ﴿اللهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ [النور: ٣٥] قيل: معناه: ذو نور السموات والأرض. وروي عن ابن عباس معناه: هادي أهلهما (^٤).\n_________\n(^١) \"معاني القرآن\" للفراء ١/ ١٩٠.\n(^٢) ورد بهامش الأصل: ثم بلغ في الرابع والتسعين كتبه مؤلفه.\n(^٣) \"شرح ابن بطال\" ٣/ ١٠٩.\n(^٤) رواه الطبري في \"تفسيره\" ٩/ ٣٢٠ (٢٦٠٨٥).","vol":"9","page":17},{"text":"وروي عنه أيضًا وعن مجاهد: معناه: مدبرهما، شمسهما وقمرهما ونجومهما (^١). وقال ابن عرفة: ﴿نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ [النور: ٣٥] أي: منيرهما (^٢). فعلى قول من قَالَ: معناه: ذو نور، فنوره القرآن. وقال كعب: محمد (^٣). فهو يعود إلى أنه ذو النور الذي هدى به أهل السموات والأرض. ويحتمل على هذا الوجه أن يكون معناه: ذو النور الذي أضاءت السموات والأرض به. وإن قلنا: معناه: هادي أهلهما. فيحتمل أن يكون معناه: أن الهدى الذي يهدي به منير، نير في نفسه، ويحتمل أن يريد أنه ينير قلوب المؤمنين.\nوإذا قلنا: معناه: مدبرهما، فمعناه به يكون ومن خلقه وتدبيره الشمس والقمر والنجوم التي هي تنيرهما، ويحتمل أن يكون: النور الذي بمعنى: الهداية، وأنه بتدبيره تعالى يهتدون، وقرئ: (الله نَوَّر السموات والأرض). بفتح النون والواو مشددة. وقيل: منزه فيهما من كل عيب، ومبرأ من كل ريبة. وقيل: إنه اسم مدح، يقال: فلان نور البلد وشمس الزمان. وقال أبو العالية: مزينهما بالشمس والقمر والنجوم، ومزين الأرض بالأنبياء والأولياء والعلماء (^٤).\nوقوله: (\"أنت مَلِكُ السَّمَوَاتِ وَالأَرْضِ\") أي: مالكهما ومالك من فيهما، وخالقهما وما فيهما، وهو تكذيب لمن قَالَ: ﴿إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾ [آل عمران: ١٨١].\nوقوله: (\"أَنْتَ الحَقُّ\") هو اسم من أسمائه وصفة من صفاته،\n_________\n(^١) \"تفسير الطبري\" ٩/ ٣٢٠ - ٣٢١ (٢٦٠٨٥).\n(^٢) \"تفسير البغوي\" ٣/ ٣٤٥، و\"تفسير القرطبي\" ١٢/ ٢٥٧.\n(^٣) \"تفسير الطبري\" ٩/ ٣٢٢ (٢٦٠٩٣).\n(^٤) \"تفسير القرطبي\" ١٢/ ٢٥٧.","vol":"9","page":18},{"text":"ومعناه: المحقق وجوده، وكل شيء صح وجوده وتحقق فهو حق، ومنه قوله تعالى: ﴿الْحَاقَّةُ (١)﴾ [الحاقة: ١] أي: الكائنة حقًا بغير شك.\nوهذا الوصف للرب ﷻ بالحقيقة والخصوصية لا ينبغي لغيره إذ وجوده لنفسه، فلم يسبقه عدم ولا يلحقه عدم، وما عداه بما يقال عليه ذلك فهو بخلافه.\nوقال ابن التين: \"أَنْتَ الحَقُّ\" يحتمل أن يريد أنه اسم من أسمائه، ويحتمل أن يريد أنه الحق ممن يدعي المشركون أنه إله من قوله تعالى: ﴿ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ الْبَاطِلُ﴾ [لقمان: ٣٠] وظاهر قوله في هذا: الحق، يعود إلى الصدق، ويتعلق تسميته إلهًا. بمعنى أن من سمَّاه إلهًا قَالَ الحق. من سمَّى غيره: إلهًا. كذب.\nوقوله: (\"وَوَعْدُكَ الحَقُّ\") يعني: إنه متحقق لا شك فيه، ولا يَخْلِف ولا يُخلف الميعاد؛ ﴿لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا﴾ إلا ما تجاوز عنه ﴿وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى﴾ [النجم: ٣١] وقيل في قوله: ﴿إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ﴾ [إبراهيم: ٢٢]: وعد الجنة من أطاعه، ووعد النار من كفر به؛ وفاءً بوعده، وكان عائدًا إلى معنى الصدق، ويحتمل أن يريد به أن وعده حق بمعنى: إثبات أنه قد وعد بالبعث والحشر والثواب والعقاب؛ إنكارًا لقول من أنكر وعده بذلك وكذب الرسل فيما بلغوه من وعده ووعيده.\nوقوله: (\"وَلقَاؤُكَ حَقٌّ\") أي: البعث، وقيل: الموت؛ وفيه ضعف، فأنت المميت لسائر الخلق وناشرهم للقاء والجزاء.\nوقوله: (\"وَقَوْلُكَ حَقٌّ\") أي: صدق وعدل. وقال ابن التين: يقول: ووعدك صدق.","vol":"9","page":19},{"text":"وقوله: (\"وَالْجَنَّةُ حَقُّ، وَالنَّارُ حَقٌّ\") فيه: الإقرار بهما وبالأنبياء كما سيأتي.\nوقال ابن التين: فيه ثلاثة أوجه:\nأحدها: أن خبره بذلك لا يدخله كذب ولا تغيير.\nثانيها: أن خبر من أخبر عنه بذلك وبلغه حق.\nثالثها: أنهما قد خلقتا.\nوقوله: (\"وَالنَّيِيُّونَ حَقٌّ، وَمُحَمَّدٌ - ﷺ - حَقٌّ\") يقول: إنهم رسل الله، وأعيد ذكر نبينا ولخصوصيته، كما قَالَ: ﴿وَجِبْرِيلَ وَمِيكَالَ﴾ [البقرة: ٩٨].\nوقوله: (\"وَالسَّاعَةُ حَقٌّ\") يحتمل الوجهين السابقين في الجنة والنار، فهي محققة، وفيه: الإقرار بهذِه الأمور كلها، و(السَّاعة): القطعة من الزمان؛ لكن لما لم يكن هناك كواكب تقدر فيها بالأزمان سميت بالساعة. يعني: يوم القيامة.\nوقوله: (\"اللَّهُمَّ لَكَ أَسْلَمْتُ\") أي: استسلمت وانقدت لأمرك ونهيك، وسلمت ورضيت وأطعت، من قولهم: أسلم فلان لفلان. إذا انقاد وعطف عليه، ومنه قوله تعالى: ﴿فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (١٠٣)﴾ [الصافات: ١٠٣].\nوقوله: (\"وَبِكَ آمَنْتُ\") أي: صدقت بك، وبما أنزلت من أخبار وأمر ونهي. وظاهره أن الإيمان ليس بحقيقة الإسلام، وإنما الإيمان التصديق. وقال القاضي أبو بكر: الإيمان المعرفة بالله. والأول أشهر في كلام العرب. قَالَ تعالى: ﴿مَا أَنْتَ بِمُؤْمِنٍ لَنَا﴾ [يوسف: ١٧] أي: بمصدق. إلا أن الإسلام إذا كان بمعنى الأنقياد والطاعة فقد ينقاد المكلف بالإيمان فيكون مؤمنًا مسلمًا، وقد ينقاد بغير الإيمان فيكون","vol":"9","page":20},{"text":"مسلمًا لا مؤمنًا. قَالَ تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا﴾ [الحجرات: ١٤] الآية. فأثبت لهم الإسلام ونفي عنهم الإيمان فتقرر أن ما أثبت غير ما نفى، ومن قَالَ: الإيمان هو الإسلام فهو راجع إلى ذلك.\nوقوله: (\"وَعَلَيْكَ تَوَكَّلْتُ\") أي: تبرأت من الحول والقوة، وصرفت أمري إليك، وأيقنت أنه لن يصيبني إلا ما كتب لي، وفوضت أمري إليك، ونعم المفوض إليه. قَالَ الفراء: ﴿الْوَكِيلُ﴾: الكافي.\nوقوله: (\"وَإِلَيْكَ أَنَبْتُ\") أي: أطعت أمرك، والمنيب: المقبل بقلبه إلى الرب ﷻ، فأنا راجع إليك. أي: في تدبير ما فوضته إليك أو إلى عبادتك.\nوقوله: (\"وَبِكَ خَاصَمْتُ\") أي: بما آتيتني من البراهين، احتججت على من عاند فيك وكفر، وجمعته بالحجة، وسواء خاصم فيه بلسان أو سيف.\nوقوله: (\"وَإِلَيْكَ حَاكَمْتُ\") يعني: إليكَ احتكمت مع كل من أبى قبول الحق والإيمان، لا غيرَكَ ممن كانت الجاهلية تحاكم إليه من صنم وكاهن وغير ذلك، فأنت الحكم بيني وبين من خالف ما جئت به، وكان - ﷺ - يقول عند القتال: \"اللهم أنزل الحق\" ويستنصر. وقيل: ظاهره: لا نحاكمهم إلا إلى الله ولا نرضى إلا بحكمه. قَالَ تعالى: ﴿رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ﴾ [الأعراف: ٨٩] وقال: ﴿أَفَغَيْرَ اللهِ أَبْتَغِي حَكَمًا﴾ [الأنعام: ١١٤].\nوقوله: (\"فَاغفِرْ لِي مَا قَدَّمْتُ .. \" إلى آخره).","vol":"9","page":21},{"text":"هذا من باب التواضع والخضوع والإشفاق والإجلال، فإنه مغفور له ذلك، ولنقتدي به في أصل الدعاء والخضوع وحسن التضرع والرغب والرهب، وفي هذا الدعاء المعين. وقد كان - ﷺ - يقول: \"اللهم إني أستغفرك من عمدي وخطئي وجهلي وظلمي وكل ذلك عندي\" (^١) يقر على نفسه بالتقصير. ويقول: \"اللهم باعد بيني وبين خطاياي .. \" إلى آخره (^٢).\nوبهذا رفع الله رسله وأنبياءه أنهم مجتهدون في الأعمال؛ لمعرفتهم بعظمة من يعبدونه، وأمتهم أحرى بذلك.\nوالمغفرة: تغطية الذنب، وكل ما غطي فقد غفر، ومنه: المِغْفَر.\nوقوله: (\"ومَا قَدَّمْتُ وَمَا أَخَّرْتُ\") أمر الأنبياء بالإشفاق والدعاء إلى الله والرغبة إليه أن يغفر ما يكون من غفلة تعتري البشر. وما قدَّم: ما مضى. وما أخَّر: ما يستقبل. وذلك مثل قوله تعالى: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ [الفتح: ٢] حمله أهل التفسير -كما نقله عنهم ابن التين- على أن الغفران تناول من أفعاله الماضي والمستقبل.\nوقوله: (\"وَمَا أَعْلَنْتُ\") أي: ما تحرك به لسان أو نطق به.\nوقوله: (\"أَنْتَ المُقَدِّمُ وَأَنْتَ المُؤَخِّرُ\") أي: أنت الأول والآخر، قاله ابن التين.\nوقال ابن بطال: يعني: أنه قدم في البعث إلى الناس على غيره - ﷺ -\n_________\n(^١) يأتي (٦٣٩٨) من حديث أبي موسى مرفوعًا: \"رب اغفر لي خطيئتي وجهلي وإسرافي في أمري كله، وما أنت أعلم به مني، اللهم اغفر لي خطاياي وعمدي وجهلي وهذلي وكل ذلك عندي\".\n(^٢) يأتي برقم (٧٤٤) كتاب: الأذان، باب: ما يقول بعد التكبير.","vol":"9","page":22},{"text":"بقوله: \"نحن الآخرون السابقون\" (^١) ثم قدَّمه عليهم يوم القيامة بالشفاعة بما فضله به على سائر الأنبياء، فسبق بذلك الرسل (^٢).\nوقوله: (\"لَا حَوْلَ وَلَا قُوَّةَ إِلَّا باللهِ\") أي: لا أستطيع تحولًا ولا تصرفًا بنية ولا فعل ولا قول إلا بقوتك التي جعلت فيَّ أو تجعل، ولا قوة لي في شيء من أمري إلا بما جعلت فيَّ من قوتك، وكذلك سائر الخلق.\n_________\n(^١) سلف برقم (٢٣٨).\n(^٢) \"شرح ابن بطال\" ٣/ ١١٠.","vol":"9","page":23},{"text":"<span data-type='title' id=toc-944>٢ - باب فَضلِ قِيَامِ اللَّيلِ</span>\n١١٢١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَنَا مَعْمَرٌ. وَحَدَّثَنِي مَحْمُودٌ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ - ﵁ - قَالَ: كَانَ الرَّجُلُ فِي حَيَاةِ النَّبِيِّ - ﷺ - إِذَا رَأَى رُؤْيَا قَصَّهَا عَلَى رَسُولِ اللهِ - ﷺ - فَتَمَنَّيْتُ أَنْ أَرَى رُؤْيَا فَأَقُصَّهَا عَلَى رَسُولِ اللهِ - ﷺ - وَكُنْتُ غُلَامًا شَابًّا، وَكُنْتُ أَنَامُ فِي الْمَسْجِدِ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَرَأَيْتُ فِي النَّوْمِ كَأَنَّ مَلَكَيْنِ أَخَذَانِي فَذَهَبَا بِي إِلَى النَّارِ فَإِذَا هِيَ مَطْوِيَّةٌ كَطَىِّ الْبِئْرِ، وَإِذَا لَهَا قَرْنَانِ، وَإِذَا فِيهَا أُنَاسٌ قَدْ عَرَفْتُهُمْ، فَجَعَلْتُ أَقُولُ أَعُوذُ بِاللهِ مِنَ النَّارِ. قَالَ: فَلَقِيَنَا مَلَكٌ آخَرُ فَقَالَ لِي: لَمْ تُرَعْ. [انظر: ٤٤٠ - مسلم: ٢٤٧٩ - فتح: ٣/ ٦]\n\n١١٢٢ - فَقَصَصْتُهَا عَلَى حَفْصَةَ، فَقَصَّتْهَا حَفْصَةُ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: \"نِعْمَ الرَّجُلُ عَبْدُ اللهِ، لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ\". فَكَانَ بَعْدُ لَا يَنَامُ مِنَ اللَّيْلِ إِلاَّ قَلِيلًا. [١١٥٧، ٣٧٣٩، ٣٧٤١، ٧٠١٦، ٧٠٣١ - مسلم: ٢٤٧٩ - فتح: ٣/ ٦]\nذكر فيه عن سالم عن أبيه قَالَ: كَانَ الرَّجُلُ فِي حَيَاةِ النَّبِيِّ - ﷺ- إِذَا رَأى رُؤْيَا قَصَّهَا عَلَى رَسُولِ اللهِ - ﷺ - فَتَمَنَّيْتُ أَنْ أَرى رُؤْيَا إلى أن قال: \"نِعْمَ الرَّجُلُ عَبْدُ اللهِ، لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ\" فَكَانَ بَعْدُ لَا يَنَامُ مِنَ اللَّيْلِ إِلَّا قَلِيلًا.\nهذا الحديث تقدم في باب: نوم الرجال في المسجد. مختصرًا مقتصرًا على ذكر نومه في المسجد (^١)، ويأتي في فضل من تعارَّ من الليل، ومناقب ابن عمر، والأمن وذهاب الروع في المنام (^٢)،\n_________\n(^١) سلف برقم (٤٤٠) كتاب: الصلاة، باب: نوم الرجال في المسجد.\n(^٢) سيأتي برقم (١١٥٦) أبواب: التهجد، باب: فضل من تعارَّ من الليل فصلى، و(٣٧٣٨، ٣٧٤٠) كتاب: \"فضائل الصحابة\" باب: مناقب عبد الله بن عمر بن الخطاب، و(٧٠٢٨) كتاب: التعبير، باب: الأمن وذهاب الشروع في المنام.","vol":"9","page":24},{"text":"وأخرجه مسلم (^١) والأربعة.\nومحمود (خ، م، ت، س، ق) (^٢) الذي يروي عن عبد الرزاق هو ابن غيلان. وجعل خَلَف هذا الحديث في مسند ابن عمر، وجعل بعضه في مسند حفصة،\nوأورده ابن عساكر في مسند ابن عمر، والحميدي في مسند حفصة (^٣)، وذكر في رواية نافع عن ابن عمر أنها من مسند ابن عمر. وقال: إذ لا ذكر فيها لحفصة. فحاصله أنهم جعلوا رواية سالم من مسند حفصة، ورواية نافع من مسند ابن عمر.\nإذا تقرر ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nإنما كانت الرؤيا تقص على رسول الله - ﷺ -؛ لأنها من الوحي، وهي جزء من ستة وأربعين جزءًا من النبوة، كما نطق به عليه أفضل الصلاة والسلام (^٤)، فكان أعلم بذلك من كل أحد، وتفسيره من العلم الذي يجب الرغبة فيه.\nثانيها:\nفيه تمني الرؤيا الصالحة ليعرف صاحبها ما له عند الله، وتمني الخير والعلم والحرص عليه.\n_________\n(^١) \"صحيح مسلم\" (٢٤٧٩) كتاب: \"فضائل الصحابة\" باب: من فضائل عبد الله بن عمر ﵄.\n(^٢) ورد بهامش الأصل: محمود شيخ (خ، م، ت).\n(^٣) \"الجمع بين الصحيحين\" للحميدي ٤/ ٢٤٢ - ٢٤٣ (٣٤٧٢).\n(^٤) سيأتي الحديث الدال على ذلك برقم (٦٩٨٣) كتاب: التعبير، باب: رؤيا الصالحين.","vol":"9","page":25},{"text":"ثالثها:\nجواز النوم في المسجد لقوله: (وَكُنْتُ أَنَامُ فِي المَسْجِدِ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -). وفي رواية: أعزب (^١). ولا كراهة فيه عند الشافعي (^٢).\nقَالَ الترمذي: وقد رخص قوم من أهل العلم فيه. وقال ابن عباس: لا تتخذه مبيتًا (^٣) ومقيلا.\nوذهب إليه قوم من أهل العلم.\nقَالَ ابن العربي: وذلك لمن كان له مأوى، فأما الغريب فهي داره، والمعتكف فهو بيته، ويجوز للمريض أن يجعله الإمام في المسجد إذا أراد افتقاده، كما كانت المرأة صاحبة الوشاح ساكنة في المسجد (^٤)، وكما ضرب الشارع قبة لسعدٍ في المسجد حَتَّى سأل الدم من جرحه (^٥).\nومالك وابن القاسم يكرهان المبيت فيه للحاضر (^٦) القوي، وجوَّزه ابن القاسم للضعيف الحاضر. وقال بعض المالكية: من نام فاحتلم ينبغي أن يتيمم لخروجه منه.\nرابعها:\nفيه: رؤية الملائكة في المنام وتحذيرهم له؛ لقوله: (فَرَأَيْتُ مَلَكَيْنِ أَخَذَانِي فَذَهَبَا بِي إِلَى النَّارِ).\nوفيه: الانطلاق بالصالح إليها في المنام؛ تخويفًا.\n_________\n(^١) سلفت هذِه الرواية برقم (٤٤٠) كتاب: الصلاة، باب: نوم الرجال في المسجد.\n(^٢) \"الأم\" ١/ ٤٦.\n(^٣) \"سنن الترمذي\" ٢/ ١٣٩. عقب الرواية (٣٢١)\n(^٤) سلف حديث هذِه المرأة برقم (٤٣٩) كتاب: الصلاة، باب: نوم المرأة في المسجد.\n(^٥) هذا الحديث سلف برقم (٤٦٣) كتاب: الصلاة، باب: الخيمة في المسجد للمرضى وغيرهم، وانظر: \"عارضة الأحوذي\" ٢/ ١١٧ - ١١٨.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ٥٣٣ \"المنتقى\" ١/ ٣١٢.","vol":"9","page":26},{"text":"ومعنى: (فإذا هي مطوية كطي البئر). يعني: مبنية الجوانب، فإن لم تبن فهي القليب.\nوالقرنان: منارتان عن جانبي البئر تجعل عليها الخشبة التي تعلق عليها البكرة.\nوقوله: (فإِذَا فِيهَا أُنَاسٌ قَدْ عَرَفْتُهُمْ). (إنما أخبرهم؛ ليزدجروا) (^١) سكوته عن بيانهم، إما أن يكون لئلا يغتابهم إن كانوا مسلمين، وليس ذلك بما يختم عليهم بالنار، وإما أن يكون ذلك تحذيرًا كما حذر ابن عمر، نبه عليه ابن التين.\nوفيه: الاستعاذة من النار، وأنها مخلوقة الآن، لقوله: (فجعلت أقول: أعوذ بالله من النار).\nومعنى (لَمْ تُرَعْ) لم تخف. أي: لا روع عليك ولا ضرر ولا فزع.\nخامسها:\nإنما قصَّها على حفصة أخته أم المؤمنين أن تذكر لرسول الله - ﷺ -.\nوفيه: استحياء ابن عمر أن يذكر لرسول الله - ﷺ - فضيلته بنفسه.\nوفيه: القص على النساء، وتبليغ حفصة، وقبول خبر المرأة.\nوقوله: فقال: (\"نِعْمَ الرَّجُلُ عَبْدُ اللهِ\") فيه: القول بمثل هذا إذا لم يخش أن يفتتن بالمدح.\nسادسها:\nقوله: (\"لَوْ كانَ يُصَلِّي مِنَ اللَّيْلِ\"). فيه: فضيلة قيام الليل، وهو ما بوب عليه البخاري، وهو منجٍ من النار.\n_________\n(^١) من (ج).","vol":"9","page":27},{"text":"قَالَ المهلب: وإنما فسر الشارع هذِه الرؤيا في قيام الليل -والله أعلم- من أجل قول الملك: لم ترع. أي: لم تعرض عليك لأنك مستحقها، إنما ذكرت بها. ثم نظر الشارع في أحوال عبد الله فلم يرَ شيئًا يغفل عنه من الفرائض فيذكر بالنار، وعلم مبيته في المسجد، فعبر بذلك؛ لأنه منبه على قيام الليل فيه بالقرآن، ألا ترى أنه - ﷺ - رأى الذي علمه ونام عنه بالليل تشدخ رأسه بالحجر إلى يوم القيامة في رؤياه - ﷺ - (^١).\nوقال القرطبي: إنما فسر الشارع من رؤية عبد الله بالنار أنه ممدوح؛ لأنه عرض على النار ثم عوفي منها وقيل له: لا روع عليك، وهذا إنما هو لصلاحه وما هو عليه من الخير غير أنه لم يكن يقوم من الليل، إذ لو كان ذلك لما عرض على النار ولا رآها، ثم إنه حصل لعبد الله من تلك الرؤيا يقين مشاهدة النار والاحتراز منها، والتنبيه على أن قيام الليل بما يتقى به النار، ولذلك لم يترك قيام الليل بعد ذلك (^٢).\nوروى سنيد، عن يوسف بن محمد بن المنكدر، عن أبيه، عن جابر مرفوعًا: \"قالت أم سليمان لسليمان: يا بني لا تكثر النوم بالليل فإن كثرة النوم بالليل تدع الرجل فقيرًا يوم القيامة\" (^٣)\n_________\n(^١) سيأتي الحديث الدال على هذا برقم (١٣٨٦) كتاب: الجنائز، باب: ما قيل في أولاد المشركين.\n(^٢) \"المفهم\" ٦/ ٤٠٩، ٤١٠.\n(^٣) رواه ابن ماجه (١٣٣٢) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في قيام الليل، والعقيلي في \"ضعفائه\" ٤/ ٤٥٦، وابن حبان في \"المجروحين\" ٣/ ١٣٦، والطبراني في \"الصغير\" ١/ ٢١٠ (٣٣٧)، والبيهقي في \"شعب الإيمان\" ٤/ ١٨٣ - ١٨٤ (٤٧٤٦)، وابن الجوزي في \"الموضوعات\" ٣/ ٢٥٠ (١٤٧٨)، والمزي في \"تهذيبه\" ٣٢/ ٤٥٧، والذهبي في \"السير\" ١٣/ ١٦٥، وفي \"تذكرة الحفاظ\" ٢/ ٦٠٢. =","vol":"9","page":28},{"text":"وفي الحديث من طريق أبي هريرة: \"الرؤيا ثلاث: فرؤيا حق، ورؤيا يحدث بها الرجل نفسه، ورؤيا تحزين من الشيطان فمن رأى ما يكره فليقم فليصل\" (^١).\nسادسها: فيه: فضل عبادة الشاب.\n_________\n= وقال ابن الجوزي: هذا حديث لا يصح عن رسول الله، ويوسف لا يتابع على حديثه.\nوقال البوصيري في \"زوائده\" (٤٣٥): هذا إسناد فيه سنيد بن داود، وشيخه يوسف ابن محمد؛ وهما ضعيفان.\nوضعفه الألباني في \"ضعيف ابن ماجه\" (٢٧٩).\n(^١) سيأتي برقم (٧٠١٧) كتاب: التعبير، باب: القيد في المنام.","vol":"9","page":29},{"text":"<span data-type='title' id=toc-945>٣ - باب طُولِ السُّجُودِ فِي قِيَامِ اللَّيْلِ</span>\n١١٢٣ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ أَنَّ عَائِشَةَ ﵂ أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي إِحْدَى عَشْرَةَ رَكْعَةً، كَانَتْ تِلْكَ صَلَاتَهُ، يَسْجُدُ السَّجْدَةَ مِنْ ذَلِكَ قَدْرَ مَا يَقْرَأُ أَحَدُكُمْ خَمْسِينَ آيَةً قَبْلَ أَنْ يَرْفَعَ رَأْسَهُ، وَيَرْكَعُ رَكْعَتَيْنِ قَبْلَ صَلَاةِ الْفَجْرِ، ثُمَّ يَضْطَجِعُ عَلَى شِقِّهِ الأَيْمَنِ حَتَّى يَأْتِيَهُ الْمُنَادِي لِلصَّلَاةِ. [انظر: ٦١٩ - مسلم: ٧٣٦ - فتح: ٣/ ٧]\nذكر فيه حديث عائشة: أنه - ﷺ - كَانَ يُصَلِّي من الليل (^١) إِحْدى عَشْرَةَ رَكْعَةً، كَانَتْ تِلْكَ صَلَاتَهُ، يَسْجُدُ السَّجْدَةَ مِنْ ذَلِكَ قَدْرَ مَا يَقْرَأُ أَحَدُكُمْ خَمْسِينَ .. الحديث.\nوقد سلف في الوتر بطوله (^٢)، ويأتي بعضه في باب: الضجعة على الشق الأيمن بعد ركعتي الفجر (^٣).\nوطول سجوده - ﷺ - في قيام الليل؛ لاجتهاده فيه بالدعاء والتضرع إلى الرب ﷻ؛ إذ ذاك أبلغ أحوال التواضع والتذلل إليه، وهو الذي أبى إبليس منه فاستحق اللعن بذلك إلى يوم الدين والخلود في النار أبدًا، فكان - ﷺ - يطول في السجود في خلوته ومناجاته لله تعالى شكرًا على ما أنعم به عليه، وقد كان غفر له ما تقدم من ذنبه وما تأخر.\nوفيه: الأسوة الحسنة لمن لا يعلم ما يفعل به، أي: تمثيل فعله - ﷺ - في صلاته بالليل وجميع أفعاله، ويلجأ إلى الله في سؤال العفو\n_________\n(^١) عليها في الأصل علامة أنها نسخة.\n(^٢) برقم (٩٩٤) كتاب: الوتر، باب: ما جاء في الوتر.\n(^٣) برقم (١١٦٠) كتاب: التهجد، باب: الضجعة على الشق الأيمن بعد ركعتي الفجر.","vol":"9","page":30},{"text":"والمغفرة، فهو الميسر لذلك عز وجهه. وكان السلف يفعلون ذلك.\nقَالَ أبو إسحاق: ما رأيت أحدًا أعظم سجدة من ابن الزبير (^١).\nوقال يحيى بن وثاب: كان ابن الزبير يسجد حَتَّى تنزل العصافير على ظهره وما تحسبه إلا جذم حائط (^٢).\n_________\n(^١) روى هذا الأثر ابن أبي شيبة ١/ ٢٧٤ (٣١٤٣)، والفاكهي في \"أخبار مكة\" ٢/ ٣١٨ (١٥٨١).\n(^٢) رواه أحمد في \"الزهد\" ص ٢٤٩.","vol":"9","page":31},{"text":"<span data-type='title' id=toc-946>٤ - باب تَرْكِ الْقِيَامِ لِلْمَرِيضِ</span>\n١١٢٤ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الأَسْوَدِ قَالَ: سَمِعْتُ جُنْدَبًا يَقُولُ: اشْتَكَى النَّبِيُّ - ﷺ - فَلَمْ يَقُمْ لَيْلَةً أَوْ لَيْلَتَيْنِ. [١١٢٥، ٤٩٥٠، ٤٩٥١، ٤٩٨٣ - مسلم: ١٧٩٧ - فتح: ٣/ ٨]\n\n١١٢٥ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ قَالَ: أَخْبَرَنَا سُفْيَانُ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ، عَنْ جُنْدَبِ بْنِ عَبْدِ اللهِ - ﵁ - قَالَ: احْتَبَسَ جِبْرِيلُ - ﷺ - عَلَى النَّبِيِّ - ﷺ -، فَقَالَتِ امْرَأَةٌ مِنْ قُرَيْشٍ: أَبْطَأَ عَلَيْهِ شَيْطَانُهُ. فَنَزَلَتْ: ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ [الضحى: ١ - ٣]. [انظر: ١١٢٤ - مسلم: ١٧٩٧ - فتح: ٣/ ٨]\nذكر فيه حديث الأَسْوَدِ قَالَ: سَمِعْتُ جُنْدَبًا يَقُولُ: اشْتَكَى النَّبِيُّ - ﷺ - فَلَمْ يَقُمْ لَيْلَةً أَوْ لَيْلَتَيْنِ. وفي رواية له: احْتَبَسَ جِبْرِيلُ عَلَى النَّبِيِّ - ﷺ -، فَقَالَتِ امْرَأَة مِنْ قُرَيْشٍ: أَبْطَأَ عَلَيْهِ شَيْطَانُهُ. فَنَزَلَتْ: ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾.\nالشرح:\nهذا الحديث يأتي في تفسير: ﴿وَالضُّحَى (١)﴾ أيضًا (^١).\nوقوله: (لَيْلَةً أَوْ لَيْلَتَيْنِ) هو شك من الراوي. وكان ذلك؛ لأنه لم يكلف إلا ما يطيق، قَالَ تعالى: ﴿قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢)﴾ [المزمل: ٢] ﴿وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ﴾ [الإسراء: ٧٩] والمريض يكتب له عمله الذي يعمل في الصحة إذا غلب عليه.\nوسيأتي في الجهاد من حديث أبي موسى: \"إذا مرض العبد أو سافر يكتب له ما كان يعمل مقيمًا صحيحًا\" (^٢)، وفي حديث آخر: \"من كان له\n_________\n(^١) برقم (٤٩٥٠، ٤٩٥١).\n(^٢) يأتي برقم (٢٩٩٦) باب: يكتب للمسافر مثل ما كان يعمل في الإقامة.","vol":"9","page":32},{"text":"حظ من العبادة، ومنعه الله منها بمرض، فإن الله -﷿- يتفضل عليه بهبة ثوابها\"، وفي آخر: \"ما من عبد يكون له صلاة يغلبه عليها نوم إلا كتب له آخر صلاله، وكان نومه عليه صدقة\" (^١).\nولما لم يقم - ﷺ - وقت شكواه، ولم تسمعه المرأة يصلي حينئذٍ ظنت هذا الظن. والقصة واحدة، رواها جندب. وقد روي أن خديجة قالت لرسول الله - ﷺ - حين أبطأ عنه الوحي: إن ربك قد قلاك. فنزلت: ﴿وَالضُّحَى (١)﴾ إلى قوله: ﴿فَتَرْضَى﴾ (^٢) فأعطاه الله ألف قصر في الجنة من لؤلؤ، ترابها المسك، في كل قصر ما ينبغي له. ذكره بقي ابن مخلد في \"تفسيره\" (^٣).\nوقد قيل في هذا الحديث: \"من لم يرزأ في جسمه فليظن أن الله قد قلاه\"، ولكن روي عنه - ﷺ - أنه قَالَ: \"لا يحزن أحدكم أن لا يراني في منامه إذا كان طالبًا للعلم فله في ذلك العوض\".\nوقال ابن التين: ذكر احتباس جبريل في هذا الباب ليس في موضعه.\nقال: وقول الكافرة: أبطأ عليه شيطانه -يعني: جبريل- ففيه ما كان يلقى من الأذى.\nوفيه: استعماله ما أمر به من الصبر، وما ذكره ماش في الكافرة على ما رواه الحاكم من حديث زيد بن أرقم، أن قائل ذلك امرأة أبي\n_________\n(^١) ورد بهامش الأصل: (من خط الشيخ، ذكره الواقدي وفيه لما علم من صحة نفسه) وهذِه الرواية في \"سنن أبي داود\" (١٣١٤) باب: من نوى القيام فنام، وصححها الألباني في \"صحيح أبي داود\" ٥/ ٥٩ (١١٨٧).\n(^٢) رواه ابن جرير في \"تفسيره\" ١٢/ ٦٢٤ (٣٧٥١٢).\n(^٣) وروى هذِه الزيادة ابن جرير أيضًا في \"تفسيره\" ١٢/ ٦٢٤ (٣٧٥١٤).","vol":"9","page":33},{"text":"لهب (^١)، فنزلت السورة. وقال: هذا إسناد صحيح، إلا أني وجدت له علة فذكرها (^٢). وفي \"تفسير سنيد بن داود\" أن قائل ذلك عائشة، وفيه نظر؛ لأن السورة مكية بالاتفاق.\nوزعم أبو عبد الله محمد بن علي بن عسكر أن قائلة ذلك أحد عماته.\nوروى ابن جرير عن جندب بن عبد الله قَالَ: امرأة من أهله، أو من قومه وُدع محمد (^٣). ولابن إسحاق أن المشركين سألوا رسول الله - ﷺ - عن الخضر، وذي القرنين، والروح، فوعدهم بالجواب إلى غدٍ، ولم يستثنِ، فأبطأ عليه جبريل اثنتي عشرة ليلة، وقيل أكثر من ذلك، فقال المشركون: ودعه ربه، فنزل جبريل بالضحى، وقوله: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا﴾ (^٤) [الكهف: ٢٣ - ٢٤].\nومعنى ﴿وَالضُّحَى (١)﴾ أي: ورب الضحى. وقيل: إنه يقسم بما شاء من خلقه.\nو﴿سَجَى﴾ [الضحى: ٢] سكن، أو استوى، أو جاء، أو غطى كل شيء، أو أظلم، أو ذهب؛ أقوال، يقال: سجى يسجو إذا سكن، وإنما يسكن إذا غطيت ظلمته.\n(﴿وَدَّعَكَ﴾) [الضحى: ٣] من التوديع، ولا تستعمل ودعك إلا في قليل من الكلام، ومن قرأ بتشديد الدال يقول: ما هو آخر عهدك بالوحي. ومن خفف يقول: ما تركك؛ والمعنى واحد.\n_________\n(^١) ورد بهامش الأصل: من خط الشيخ: وهي أم جميل بنت حرب أخت أبي سفيان واسمها العوراء.\n(^٢) \"المستدرك\" ٢/ ٥٢٦ - ٥٢٧.\n(^٣) \"تفسير الطبري\" ١٢/ ٦٢٣ (٣٧٥٠٣).\n(^٤) \"سيرة ابن هشام\" ١/ ٣٢١ - ٣٢٢.","vol":"9","page":34},{"text":"وقال أبو عبيدة: التشديد من التوديع، والتخفيف من ودع يدع إذا سكن.\nو﴿قَلَى﴾. يُقال: قلاه يقليه ويقلاه قَلاء وقِلاء إذا أبغضه؛ إذا كسرت قصرت، وإذا فتحت مددت.","vol":"9","page":35},{"text":"<span data-type='title' id=toc-947>٥ - باب تَحْرِيضِ النَّبِيِّ - ﷺ - عَلَى صَلَاةِ اللَّيْلِ وَالنَّوَافِلِ مِنْ غَيْرِ إِيجَابٍ</span>\nوَطَرَقَ النَّبِيُّ - ﷺ - فَاطِمَةَ وَعَلِيًّا ﵉ لَيْلَةً لِلصَّلَاةِ.\n\n١١٢٦ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ هِنْدٍ بِنْتِ الْحَارِثِ، عَنْ أُمِّ سَلَمَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - اسْتَيْقَظَ لَيْلَةً فَقَالَ: \"سُبْحَانَ اللهِ! مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الْفِتْنَةِ؟ مَاذَا أُنْزِلَ مِنَ الْخَزَائِنِ؟ مَنْ يُوقِظُ صَوَاحِبَ الْحُجُرَاتِ؟ يَا رُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ\". [انظر: ١١٥ - فتح: ٣/ ١٠]\n\n١١٢٧ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ حُسَيْنٍ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ أَخْبَرَهُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَخْبَرَهُ، أَنَّ رَسُولَ اللهِ - ﷺ - طَرَقَهُ وَفَاطِمَةَ بِنْتَ النَّبِيِّ - ﵇ - لَيْلَةً فَقَالَ: \"أَلَا تُصَلِّيَانِ؟ \". فَقُلْتُ: يَا رَسُولَ اللهِ، أَنْفُسُنَا بِيَدِ اللهِ، فَإِذَا شَاءَ أَنْ يَبْعَثَنَا بَعَثَنَا. فَانْصَرَفَ حِينَ قُلْنَا ذَلِكَ وَلَمْ يَرْجِعْ إِلَيَّ شَيْئًا. ثُمَّ سَمِعْتُهُ وَهْوَ مُوَلٍّ يَضْرِبُ فَخِذَهُ وَهْوَ يَقُولُ: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾. [الكهف: ٥٤]\n\n١١٢٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ ﵂ قَالَتْ: إِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيَدَعُ الْعَمَلَ وَهْوَ يُحِبُّ أَنْ يَعْمَلَ بِهِ خَشْيَةَ أَنْ يَعْمَلَ بِهِ النَّاسُ فَيُفْرَضَ عَلَيْهِمْ، وَمَا سَبَّحَ رَسُولُ اللهِ - ﷺ - سُبْحَةَ الضُّحَى قَطُّ، وَإِنِّي لأُسَبِّحُهَا. [١١٧٧ - مسلم: ٧١٨ - فتح: ٣/ ١٠]\n\n١١٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى ذَاتَ لَيْلَةٍ فِي الْمَسْجِدِ فَصَلَّى بِصَلَاتِهِ نَاسٌ، ثُمَّ صَلَّى مِنَ الْقَابِلَةِ فَكَثُرَ النَّاسُ، ثُمَّ اجْتَمَعُوا مِنَ اللَّيْلَةِ الثَّالِثَةِ أَوِ الرَّابِعَةِ، فَلَمْ يَخْرُجْ إِلَيْهِمْ رَسُولُ اللهِ - ﷺ -، فَلَمَّا أَصْبَحَ قَالَ: \"قَدْ رَأَيْتُ الذِي صَنَعْتُمْ وَلَمْ يَمْنَعْنِي مِنَ الْخُرُوجِ إِلَيْكُمْ إِلاَّ أَنِّي خَشِيتُ أَنْ تُفْرَضَ عَلَيْكُمْ\". وَذَلِكَ فِي رَمَضَانَ. [انظر: ٧٢٩ - مسلم: ٧٦١، ٧٨٢ - فتح: ٣/ ١٠]","vol":"9","page":36},{"text":"ذكر فيه حديث أُمِّ سَلَمَةَ أَنَّ النَّبِيُّ - ﷺ - اسْتَيْقَظَ لَيْلَةً فَقَالَ: \"سُبْحَانَ اللهِ! مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الفتن؟ .. \" الحديث.\nوحديث الزهري: أَخْبَرَنِي عَلِيُّ بْنُ حُسَيْنٍ، أَنَّ حُسَيْنَ بْنَ عَلِيِّ أَخْبَرَهُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَخْبَرَهُ، أنه - ﵇ - طَرَقَهُ وَفَاطِمَةَ .. الحديث.\nوحديث عائشة: أنه - ﵇ - صلى ذات ليلة في المسجد .. الحديث، وعنها إن كان رسول الله - ﷺ - لَيَدَعُ العَمَلَ .. إلى آخره.\nالشرح:\nأما قوله: (وطَرَقَ فَاطِمَةَ وعليًا) قد أسنده في الباب.\nومعنى (طرقهما): أتاهما ليلًا، هذا هو المشهور، وقيل: طرقه: أتاه.\nوقوله في الحديث: (لَيْلَةٍ) للتأكيد. وحكى ابن فارس أن طرق: أتى كما تقدم (^١)، فعلى هذا يكون لنا ليلًا على البيان لوقت مجيئه أنه كان بالليل.\nوحديث أم سلمة سلف في باب العلم، والعظة بالليل من كتاب العلم (^٢).\nوحديث علي يأتي في تفسير سورة الكهف في قوله تعالى: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ (^٣) [الكهف: ٥٤].\nوقوله فيه: (\"أَلَا تُصَلِّيَانِ؟ \") أي: النافلة.\nوفيه: كراهة احتجاج علي، وأراد منه أن ينسب نفسه إلى التقصير.\n_________\n(^١) \"مجمل اللغة\" ١/ ٥٩٥.\n(^٢) سبق برقم (١١٥).\n(^٣) سيأتي برقم (٤٧٢٤).","vol":"9","page":37},{"text":"وفيه: أن السكوت يكون جوابًا.\nوفيه: ضرب الفخذ عند التوجع والأسف.\nوفيه: تروعه بالقرآن، وسرعة الانصراف عمن كره مقالته، وحفظ علي لما رأى منه، وبثه إياه؛ ليتأسى به غيره، وقبول خبر الواحد. ورواية الرجل عن أبيه عن جده.\nوكان علي بن الحسين يوم قتل الحسين ابن سبع عشرة سنة. ولما أمر بقتل من أثبت منهم قام إليه عمرو بن حريث، فنظر إليه، فوجده قد أثبت، فقال: لم ينبت فترك (^١).\nقَالَ الزهري: وما رأيت قرشيًّا أفضل منه (^٢).\nوقوله: (﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾) [الكهف: ٥٤] احتج به من قَالَ: الإنسان ها هنا عام في سائر الناس المؤمن والكافر، وقيل: هو الكافر خاصة مثل: ﴿إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ (٢)﴾ [العصر:٢] فهذِه أكثر من عشر فوائد معجلة.\nوحديث عائشة: إن كان رسول الله - ﷺ - ليدع العمل. أخرجه مسلم (^٣). وفي بعض الروايات تقديم قولها: (مَا سَبَّحَ رَسُولُ الله - ﷺ - ..) إلى آخره على قولها: (إِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيَدَعُ العَمَلَ) (^٤)، وحديثها الآخر سلف في باب إذا كان بين الإمام والقوم حائط وغيره (^٥).\n_________\n(^١) ذكره ابن سعد في \"الطبقات\" ٥/ ٢٢١.\n(^٢) انظر: \"المعرفة والتاريخ\" ١/ ٥٤٤.\n(^٣) مسلم برقم (٧١٨) باب: استحباب صلاة الضحى ..\n(^٤) \"سنن أبي داود\" (١٢٩٣) باب: صلاة الضحى.\n(^٥) برقم (٧٢٩) كتاب: الأذان.","vol":"9","page":38},{"text":"إذا تقرر ذلك، فالكلام على أحاديث الباب من أوجه:\nأحدها:\nقوله: (فَيُفْرَضَ عَلَيْهِمْ). يحتمل وجهين، كما قَالَ ابن الجوزي.\nأحدهما: فيفرضه الله تعالى.\nوالثاني: فيعملوا به اعتقادًا أنه مفروض.\nوقال ابن بطال: ظاهر حديث عائشة أن من الفرائض ما يفرضه الله تعالى على العباد من أجل رغبتهم فيها وحرصهم؛ والأصول ترد هذا التوهم، وذلك أن الله تعالى فرض على عباده الفرائض، وهو عالم بثقلها وشدتها عليهم، أراد محنتهم، بذلك لتتم الحجة عليهم فقال: ﴿وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ﴾ [البقرة: ٤٥]. وحديث موسى ليلة الإسراء حين رده من خمسين صلاة إلى خمس. قَالَ: ويحتمل حديث عائشة -والله أعلم- معنيين:\nأحدهما: أنه يمكن أن يكون هذا القول منه في وقت فرض قيام الليل عليه دون أمته، لقوله في الحديث الآخر: \"لم يمنعني من الخروج إليكم إلا أني خشيت أن ثفرض عليكم\" (^١)، فدل على أنه كان فرضًا عليه وحده.\nوروى ابن عباس أن قيام الليل كان فرضًا عليه، فيكون معنى قول عائشة: إن كان رسول الله - ﷺ - ليدع العمل. يعني: إن كان يدع عمله لأمته، ودعواهم إلى فعله معه لا أنها أرادت أنه كان يدع العمل أصلًا وقد فرضه الله عليه، أو ندبه إليه؛ لأنه كان أتقى أمته، وأشدهم اجتهادًا.\nألا ترى أنه لما اجتمع الناس من الليلة الثالثة أو الرابعة لم يخرج إليهم، ولا شك أنه صلى حزبه تلك الليلة في بيته، فخشي أن يخرج\n_________\n(^١) حديث (١١٢٩).","vol":"9","page":39},{"text":"إليهم، والتزموا معه صلاة الليل أن يسوي الله -﷿- بينه وبينهم في حكمها، فيفرضها عليهم من أجل أنها فرض عليه، إذ المعهود في الشريعة مساواة حال الإمام والمأموم في الصلاة، فما كان منها فريضة فالإمام والمأموم فيه سواء، وكذلك ما كان منها سنة أو نافلة.\nالثاني: أن يكون خشي من مواظبتهم على صلاة الليل معه أن يضعفوا عنها فيكون من تَرَكَها عاصيًا لله تعالى في مخالفته لنبيه وترك اتِّباعه، متوعدًا بالعقاب على ذلك؛ لأن الله تعالى فرض اتباعه فقال: ﴿وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ﴾ [الأعراف: ١٥٨] وقال في ترك اتَّباعه: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ [النور: ٦٣] فخشي على تاركها أن يكون كتارك ما فرض الله عليه؛ لأن طاعة الرسول كطاعته، وكان - ﷺ - رفيقًا بالمؤمنين رحيمًا بهم. ويأتي في باب: ما يكره من السؤال. في كتاب الاعتصام، زيادة إن شاء الله (^١).\nوقال ابن التين -بعد أن ذكر السؤال في أنه كيف يجوز أن تكتب عليهم صلاة الليل وقد أكمل الله عدد الفرائض ورد عدد الخمسين إلى الخمس-: قيل: صلاة الليل كانت مكتوبة عليه، وأفعاله التي تتصل بالشريعة واجب على الأمة الاقتداء به فيها، وكان أصحابه إذا رأوه يواظب على فعلٍ في وقت معلوم يقتدون به ويرونه واجبًا، فَتَرَك الخروج إليهم في الليلة الرابعة لئلا يدخل ذلك في حد ما وجب، والزيادة إنما يتصل وجوبها عليهم من جهة وجوب الاقتداء بأفعاله لا من جهة ابتداء فرض زائد على الخمس، وهذا كما يوجب المرء على نفسه صلاة نذر فتجب عليه، ولا يدل ذلك على زيادة فرض في جملة الشرع المفروض في الأصل.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١١٧ - ١١٨، وانظر ما سيأتي (٧٢٨٩ - ٧٢٩٧).","vol":"9","page":40},{"text":"وجواب ثان؛ وهو أن الله فرض الصلاة خمسين ثم حط معظمها بشفاعة نبيه وجعل عزائمها خمسًا، فإذا عادت الأمة فيما استوهبت وألزمت متبرعة ما كانت استعفت منه لم يستنكر ثبوته فرضًا عليهم. وقد ذكر الله تعالى فريقًا من النصارى ابتدعوا رهبانية ﴿مَا كَتَبْنَاهَا عَلَيْهِمْ﴾ ثم لامهم لما قصروا فيها في قوله: ﴿فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ [الحديد: ٢٧] فخشي الشارع أن يكونوا مثلهم بقطع العمل شفقة على أمته.\nوأجاب عن أمره أبا هريرة بالضحى والوصاية بها من وجهين:\nأحدهما: أنه أفرده به وعلم أنه لا يثابر عليه الصحابة كمداومة أبي هريرة عليه، فأمن الافتراض به.\nقلتُ: لم يفرده به بل شاركه فيه أبو ذر وأبو الدرداء كما سلف.\nوالثاني: أن يكون أوصاه بالمداومة عليها بعد موته - ﷺ -، وهو وقت يؤمن فيه الافتراض.\nقَالَ الداودي: وفي تخلفه؛ لئلا يفرض عليهم الفرار من قدر الله.\nوفيه: صلاة النافلة جماعة، والجمع في المسجد ليلًا.\nوقولها: (وَمَا سَبَّحَ رَسُولُ اللهِ - ﷺ - سُبْحَةَ الضُّحَى قَطُّ، وَإِنِّي لأُسَبِّحُهَا). كذا ثبت من حديث عروة عنها، والسبحة -بضم السين- النافلة. وقيل: الصلاة. قَالَ تعالى: ﴿فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (١٤٣)﴾ [الصافات: ١٤٣] قَالَ المفسرون: من المصلين. وفي مسلم (^١) عنها من طريق عبد الله بن شقيق كما سلف: أكان رسول الله - ﷺ - يصلي الضحى؟ فقالت: لا، إلا أن يجيء من مغيبه (^٢). وفيه عن معاذة عنها\n_________\n(^١) كتب فوقها في الأصل: (ت، س) أي: الترمذي والنسائي.\n(^٢) \"صحيح مسلم\" (٧١٧) كتاب صلاة المسافرين، باب: استحباب صلاة الضحى.","vol":"9","page":41},{"text":"من حديث قتادة وغيره: كان رسول الله - ﷺ - يصلي الضحى أربعًا ويزيد ما شاء (^١). وفي رواية: ما شاء الله (^٢).\nوالمراد بالنفي في الأول في علمها، وإثباتها بسبب وهو المجيء من السفر، فلا تعارض وقول النسائي: خالفها عروة وعبد الله بن سفيان. وليس الأمر على ما ذهب إليه؛ لأن عروة إنما روى عنها نفي صلاة الضحى لغير سبب. ورواية معاذة عنها أنه صلاها لسبب، وذلك إذا قدم من سفر أو غيره كما سلف في الرواية الأخرى، نبه على ذلك ابن التين.\nوقَالَ ابن الجوزي: رواية إثباتها مقدمة على نفيها.\nوقال ابن عبد البر (^٣): وأما قولها: (مَا سَبَّحَ سُبْحَةَ الضُّحَى قَطُّ).\nفهو: أن من علم من السنن علمًا خاصًا يؤخذ به عند بعض أهل العلم دون بعضٍ، فليس لأحدٍ من الصحابة إلا وقد فاته من الحديث ما أحصاه غيره، والإحاطة ممتنعة، وإنما حصل المتأخرون على علم ذلك منذ صار العلم في الكتب، وقد روي عن النبي - ﷺ - آثار كثيرة حسان في صلاة الضحى.\nوذكر حديث أم هانئ، ثم ذكر طريقًا منه من حديث أبي الزبير عن عكرمة بن خالد عن أم هانئ أنها قالت: قدم رسول الله - ﷺ - مكة، فصلى ثماني ركعات، فقلت: يا رسول الله، ما هذِه الصلاة؟ قَالَ: \"صلاة الضحى\" (^٤)، ثم قَالَ: ألا ترى أن أم هانئ قد علمت من صلاة\n_________\n(^١) \"صحيح مسلم\" (٧١٩/ ٧٨) باب: استحباب صلاة الضحى.\n(^٢) \"صحيح مسلم\" (٧٩/ ٧١٩) باب: استحباب صلاة الضحى.\n(^٣) \"التمهيد\" ٨/ ١٣٤ - ١٤٥.\n(^٤) رواه الطبراني في \"المعجم الأوسط\" ٢/ ٢٢٦ (١٨١٦).","vol":"9","page":42},{"text":"الضحى ما جهلت عائشة؟ وأين أم هانئ في الفقه والعلم من عائشة.\nثم أورد أيضًا حديث أبي ذر: \"يصبح على كل سلامَى من ابن آدم صدقة\" وفيه: \"ويجزئ من ذلك ركعتان يركعهما من الضحى\" أخرجه مسلم (^١)، وأوصى أبا ذر وأبا الدرداء وأبا هريرة بركعتي الضحى (^٢)، ثم روى حديث معاذ بن أنس في ذلك، وإسناده لين ضعيف (^٣)، من حديث نعيم بن همار عنه (^٤)، فهؤلاء كلهم قد عرفوا من صلاة الضحى ما جهله غيرهم.\n_________\n(^١) برقم (٧٢٠) كتاب: صلاة المسافرين، باب: استحباب صلاة الضحى.\n(^٢) حديث أبي ذر رواه النسائي ٤/ ٢١٧ - ٢١٨، وأحمد ٥/ ١٧٣، وابن خزيمة (١٠٨٣، ١٢٢١، ٢١٢٢).\nوحديث أبي الدرداء رواه مسلم (٧٢٢).\nوحديث أبي هريرة سيأتي برقم (١١٧٨)، ورواه مسلم (٧٢١).\n(^٣) حديث معاذ بن أنس لم يروه ابن عبد البر كما ذكر المصنف -﵀- وإنما علقه، فقال: وروى ابن وهب عن يحيى بن أيوب، عن زبان بن فائد، عن سهل بن معاذ بن أنس الجهني، عن أبيه أن رسول الله - ﷺ -، قال: \"من قعد في مصلاه حين ينصرف من الصبح حتى يسبح ركعتي الضحى، لا يقول إلا خيرًا، غفر له خطاياه وإن كانت مثل زبد البحر\".\nقلت: رواه مسندًا أبو داود (١٢٨٧)، والبيهقي ٣/ ٤٩ من طريق ابن وهب، به.\nقال المنذري في \"المختصر\" ٢/ ٨٤: سهل بن معاذ ضعيف، والراوي عنه زبان ضعيف أيضًا.\nوضعف النووي الحديث في \"الخلاصة\" ١/ ٥٧١ (١٩٣٧)، والألباني في \"ضعيف أبي داود\" (٢٣٨).\n(^٤) هكذا سياق الكلام بالأصل، ويفهم منه أن نعيم بن همار روى عن معاذ بن أنس حديثه هذا، وليس كذلك، ففي \"التمهيد\" ٨/ ١٤٢ - وهو المصدر الذي ينقل منه المصنف- ذكر ابن عبد البر حديثًا آخر في صلاة الضحى عن نعيم ابن همار مرفوعًا بإسناده إليه.\nوحديث نعيم بن همار رواه أبو داود (١٢٨٩)، ومن طريقه ابن عبد البر من طريق =","vol":"9","page":43},{"text":"وذكر أيضًا حديث عتبان بن مالك أنه - ﷺ - صلى في بيته سبحة الضحى، وقاموا وراءه فصلوا (^١). ثم قَالَ: وقد كان الزهري يفتي بحديث عائشة ويقول: إن رسول الله - ﷺ - لم يصل الضحى قط، وإنما كان أصحاب رسول الله - ﷺ - يصلونها بالهواجر، ولم يكن عبد الرحمن بن عوف وابن مسعود وابن عمر يصلونها ولا يعرفونها. قَالَ ابن عمر: وإنما صلاة القوم بالليل. وقال طاوس: أوَّل من صلاها الأعراب. وقال ابن عمر: ما صليتها منذ أسلمت. أخرجه عبد الرزاق (^٢).\nوروى معمر عن الزهري عن سالم عن أبيه قَالَ: لقد قتل عثمان وما أحد يسبحها، وما أحدث الناس شيئًا أحب إليَّ منها، وهذا نحو قول عائشة.\nثم ذكر حديث معاذة عنها في صلاتها وقال: إنه منكر غير صحيح عندي (^٣). وهو مردود، وقد علمت أن مسلمًا أخرجه (^٤).\nوجمع النووي بين حديث إثباتها ونفيها أنه كان يصليها وقتًا؛ ويتركها وقتًا خشية الافتراض كما ذكرت عائشة، ويُتأول قولها: (ما كان يصليها إلا أن يجيء من مغيبه): على أن معناه: ما رأيته -كما قالت في الرواية الثانية- ما رأيته يصلي سبحة الضحى.\n_________\n= مكحول عن كثير بن مرة عن نعيم بن همار قال: سمعت رسول الله - ﷺ - يقول: \"يقول الله -﷿-: يا ابن آدم لا تعجزني من أربع ركعات في أول نهارك أكفك آخره\".\nقال النووي في \"المجموع\" ٣/ ٥٣١، وفي \"الخلاصة\" ١/ ٥٦٩ (١٩٢٨): إسناده صحيح. وصححه الألباني في \"صحيح أبي داود\" (١١٦٧).\n(^١) سلف برقم (٤٢٥)، ورواه مسلم (٣٣/ ٢٦٣).\n(^٢) \"المصنف\" ٣/ ٨١ (٤٨٧٩).\n(^٣) انتهى كلام ابن عبد البر بتصرف. \"التمهد\" ٨/ ١٣٤ - ١٤٥.\n(^٤) مسلم (٧١٩) كتاب: صلاة المسافرين، باب: استحباب صلاة الضحى ..","vol":"9","page":44},{"text":"وسببه أنه - ﷺ - ما كان يكون عند عائشة في وقت الضحى إلا في نادر من الأوقات، فإما مسافرٌ أو حاضر في المسجد أو غيره أو عند بعض نسائه، ومتى يأتي يومها بعد تسعة، فيصبح قولها: (ما رأيته يصليها). وتكون قد علمت بخبره أو خبر غيره أنه صلاها.\nأو المراد بها: يصليها ما يداوم عليها. فيكون نفيًا للمداومة لا لأصلها -قَالَ-: وأما ما صح عن ابن عمر قَالَ في الضحى: هي بدعة (^١)، فمحمول على أن صلاتها في المسجد والتظاهر بها كما كانوا يفعلونه بدعة؛ لا أن أصلها في البيوت ونحوها. أو يقال: قوله: بدعة. أي: المواظبة عليها؛ لأن الشارع لم يواظب عليها خشية أن تفرض، وهذا في حقه.\nوقد ثبت استحباب المحافظة عليها في حقنا بحديث أبي الدرداء وأبي ذر وأبي هريرة (^٢). ويقال: إن ابن عمر لم يبلغه فعل رسول الله - ﷺ - لها وأمره بها، وكيفما كان فالجمهور على استحبابها، ولربما نقل التوقف فيها عن ابن عمر وابن مسعود (^٣).\nوذكر المنذري وجهًا آخر فقال: ويجمع بينهما بأنها أنكرت صلاة الضحى المعهودة حينئذ عند الناس على الذي اختاره من السلف من صلاتها ثماني ركعات، وأنه - ﷺ - كان يصليها أربعًا ويزيد ما شاء، فيصليها مرة ستًا ومرة ثمانيًا، وأقل ما تكون ركعتين، وقد رأى جماعة صلاتها في بعض الأيام دون بعض؛ ليخالف بينها وبين الفرائض.\n_________\n(^١) سيأتي برقم (١٧٧٥)، ورواه مسلم (١٢٥٥/ ٢٢).\n(^٢) تقدم تخريجها قريبًا.\n(^٣) \"صحيح مسلم بشرح النووي\" ٥/ ١٣٠.","vol":"9","page":45},{"text":"وقال عياض: إنه الأشبه عندي في الجمع (^١).\nوقال القرطبي: يحتمل أن يقال: إنما أنكرت عائشة الاجتماع لها في المسجد -أي: وإنما سنتها البيت- وهو الذي قَالَ فيه عمر: بدعة.\nقال: وقد روي عن أبي بكر وعمر وابن مسعود أنهم كانوا لا يصلونها. قَالَ: وهذا إن صح محمول على أنهم خافوا أن تتخذ سنة، أو يظن بعض الجهال وجوبها، ويحتمل أنها بدعة. أي: حسنة.\nكما قَالَ في قيام رمضان. وقد روي عنه: ما ابتدع المسلمون بدعة أفضل من صلاة الضحى. وهذا منه نص على ما تأولناه.\nقَالَ: وقول عائشة: (وَإِنِّي لأُسَبِّحُهَا) بالسين المهملة والباء الموحدة، وهي الرواية المشهورة، أي: لأفعلها (^٢).\nقلتُ: وفي \"الموطأ\" -كما عزاه ابن الأثير-: أنها كانت تصليها ثماني ركعات، وروي عنها: لو نشر إليَّ أبواي من قبري ما تركتها (^٣).\nقَالَ: وقد وقع في \"الموطأ\": لأستحبها. من الاستحباب، والأول أولى (^٤).\nولعلها سمعت من النبي - ﷺ - الحض عليها، وأنه إنما تركها -يعني: المداومة عليها- لأجل ما ذكرته قبل، وهذا يشكل على ما صححه أصحابنا من أن الضحى كانت واجبة عليه وعلى أمته، ومن شأنه أنه إذا عمل عملًا أثبته.\n_________\n(^١) \"إكمال المعلم\" ٣/ ٥٣.\n(^٢) \"المفهم\" ٢/ ٣٥٦ - ٣٥٧.\n(^٣) \"الموطأ\" ص ١١٣، بلفظ: نشر لي.\n(^٤) هذا من تتمة كلام القرطبي في \"المفهم\" ٢/ ٣٥٧.","vol":"9","page":46},{"text":"فرع:\nوأول وقتها ارتفاع الشمس، وآخره ما لم تزل الشمس، وأفضل وقتها ربع النهار، كما قاله الغزالي في \"الإحياء\" (^١)، والماوردي، وهو حين ترمض الفصال، وعند الأكثرين: أكثرها ثمانية.\nوقال الروياني والرافعي وغيرهما: أكثرها اثنتا عشرة ركعة (^٢)، وفيه حديث ضعيف (^٣).\nقَالَ المهلب (^٤): في حديث عائشة أن قيام رمضان بإمام ومأمومين سنة؛ لأنه - ﷺ - صلى بصلاته ناس ائتموا به، وهذا خلاف من أزرى فقال: سخره عمر ولم يثق إليه في مقالته ولا صدق؛ لأن الناس كانوا يصلون لأنفسهم أفذاذًا، إنما فعل عمر التخفيف عنهم فجمعهم على قارئ واحد يكفيهم القراءة ويفرغهم للتدبر.\nواحتج قوم من الفقهاء بقعوده - ﷺ - عن الخروج إلى أصحابه الليلة الثالثة أو الرابعة وقالوا: إن صلاة رمضان في البيت أفضل للمنفرد من فعلها في المسجد. منهم مالك وأبو يوسف والشافعى (^٥)، وقال\n_________\n(^١) \"إحياء علوم الدين\" ١/ ٢٦٠.\n(^٢) \"العزيز\" للرافعي ٢/ ١٣٠.\n(^٣) روى الترمذي (٤٧٣)، وابن ماجه (١٣٨٠) عن أنس بن مالك قال: قال رسول الله - ﷺ -: من صلى الضحى ثنتى عشرة ركعة بني الله له قصرًا من ذهب في الجنة.\nوهو حديث ضعيف -كما ذكر المصنف- وضعفه النووي في \"الخلاصة\" ١/ ٥٧١ (١٩٣٨)، والألباني في \"ضعيف ابن ماجه\" (٢٩١)، وفي \"ضعيف الجامع\" (٥٦٥٨).\n(^٤) كما في \"شرح ابن بطال\" ٣/ ١١٩.\n(^٥) \"المدونة\" ١/ ١٩٣، \"الأم\" ١/ ١٢٥ وهو القول القديم للشافعي والمذهب على خلافه.","vol":"9","page":47},{"text":"مالك: كان ربيعة وغير واحد من علمائنا ينصرفون ولا يقومون مع الناس، وأنا أفعل ذلك، وما قام - ﷺ - إلا في بيته (^١). وذكر ابن أبي شيبة عن ابن عمر وسالم وعلقمة والأسود أنهم كانوا لا يقومون مع الناس في رمضان (^٢). وقال الحسن البصري: لأن تفوه بالقرآن أحبُّ إليك من أن يفاه عليك (^٣).\nومن الحجة لهم أيضًا حديث زيد بن ثابت أنه - ﷺ - حين لم يخرج إليهم قَالَ لهم: \"إني خشيت أن تفرض عليكم، فصلوا أيها الناس في بيوتكم، فإن أفضل صلاة المرء في بيته إلا المكتوبة\" أخرجه مسلم (^٤)، فأخبر أن التطوع في البيت أفضل منه في المسجد لا سيما مع رسول الله - ﷺ - في مسجده.\nوخالفهم آخرون فقالوا: صلاتها في الجماعة أفضل. قَالَ الليث: لو أن الناس في رمضان قاموا لأنفسهم وأهليهم حَتَّى تترك المساجد حَتَّى لا يقوم (أحد) (^٥) فيها، لكان ينبغي أن يخرجوا إلى المسجد حَتَّى يقوموا فيه (^٦). لأن قيام الليل في رمضان الأمر الذي لا ينبغي تركه، وهو مما سن الفاروق للمسلمين وجمعهم عليه. وذكر ابن أبي شيبة عن عبد الله ابن السائب قَالَ: كنت أصلي بالناس في رمضان، فبينما أنا أصلي سمعت تكبير عمر على باب المسجد، قدم معتمرًا، فدخل فصلى\n_________\n(^١) انظر: \"التمهيد\" ٤/ ٩٨.\n(^٢) روى ذلك عنهم ابن أبي شيبة في \"المصنف\" ٢/ ١٦٨ (٧٧١٣ - ٧٧١٤، ٧٧١٧).\n(^٣) رواه ابن أبي شيبة ٢/ ١٦٨ (٧٧١٨).\n(^٤) برقم (٧٨١) كتاب: صلاة المسافرين، باب: استحباب صلاة النافلة في بيته وجوازها في المسجد.\n(^٥) من ابن بطال ٣/ ١١٩.\n(^٦) عزاه لليث ابن قدامة في \"المغني\" ١/ ٤٢٦.","vol":"9","page":48},{"text":"خلفي. وكان ابن سيرين يصلي مع الجماعة، وكان طاوس يصلي لنفسه ويركع ويسجد معهم (^١).\nوقال أحمد: كان جابر يصليها في جماعة (^٢). وروي عن علي وابن مسعود مثل ذلك، وهو قول محمد بن عبد الحكم، وممن قَالَ: إن الجماعة أفضل عيسى بن أبان والمزني وبكار بن قتيبة وأحمد بن أبي عمران.\nواحتج أحمد في ذلك بحديث أبي ذر أنه - ﷺ - خرج لما بقي من الشهر سبع فصلى بهم حَتَّى مضى ثلث الليل، ثم لم يصل بنا السادسة، ثم خرج الليلة الخامسة فصلى بنا حَتَّى مضى شطر الليل، فقلنا: يا رسول الله، لو نفلتنا. فقال: \"إن القوم إذا صلوا مع الإمام حَتَّى ينصرف كتب قيام تلك الليلة\" ثم خرج السابعة وخرجنا، وخرج بأهله حَتَّى خشينا أن يفوتنا الفلاح، وهو السحور. أخرجه ابن أبي شيبة (^٣).\nوكل من اختار الانفراد فينبغي أن يكون ذلك على أن لا ينقطع معه القيام في المسجد، كما نبه عليه الطحاوي (^٤)، فأما الذي ينقطع منه ذلك فلا.\n_________\n(^١) \"المصنف\" ٢/ ١٦٨ - ١٦٩ (٧٧١٩ - ٧٧٢١).\n(^٢) انظر: \"المغني\" ٢/ ٦٠٥.\n(^٣) \"المصنف\" ٢/ ١٦٦ (٧٦٩٤).\nوالحديث رواه أبو داود (١٣٧٥)، والترمذي (٨٠٦)، والنسائي ٣/ ٨٣ - ٨٤، وابن ماجه (١٣٢٧).\nوصححه الألباني في \"صحيح أبي داود\" (١٢٤٥)، وفي \"الإرواء\" (٤٤٧).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٣١٤.","vol":"9","page":49},{"text":"قَالَ: وقد أجمعوا على أنه لا يجوز تعطيل المساجد عن قيام رمضان، فصار هذا القيام واجبًا على الكفاية، فمن فعله كان أفضل ممن انفرد، كالفروض التي على الكفاية، أما الذين لا يصبرون ولا يقوون على القيام فالأفضل لهم حضورها؛ ليسمعوا القرآن وتحصل لهم الصلاة، ويقيموا السُّنَّة التي قد صارت علمًا. ذكره ابن القصار، وهو مقالة عندنا.\nوفي حديث أم سلمة وعلي -السالفين أول الباب- دلالة على فضل صلاة الليل، وإنباه النائمين من الأهل والقرابة؛ لأنه - ﷺ - أيقظ لها عليًّا وابنته من نومهما؛ حثًّا لها على ذلك في وقت جعله الله لخلقه سكنًا لما علم عظم ثواب الله تعالى عليها، وشرفت عنده منازل أصحابها اختار لهم إحراز فضلها على السكون والدعة، وأيقظهن ليخبرهن بما أُنزل؛ ليزدادوا خشوعًا؛ وليصلوا ليلًا. قالت عائشة: وإذا أراد أن يوتر أيقظني (^١).\nوفيه: السمر بالعلم.\nوفي حديث عليًّ رجوع المرء عما ندب إليه إذا لم يوجب ذلك، وأنه\nليس للعالم والإمام أن يشتد في النوافل.\nوقوله: (أَنْفُسُنَا بِيَدِ اللهِ) كلام صحيح قنع به - ﷺ - من العذر في النافلة، ولا يعذر بمثل هذا في الفرض.\nوقوله: (أَنْفُسُنَا بِيَدِ اللهِ) هو كقول بلال: أخذ بنفسي الذي أخذ بنفسك (^٢). وهو معنى قوله تعالى: ﴿اللهُ يَتَوَفَّى الْأَنْفُسَ﴾ [الزمر: ٤٢]\n_________\n(^١) سلف برقم (٥١٢) باب: الصلاة خلف النائم.\n(^٢) رواه مسلم (٦٨٠) كتاب: المساجد، باب: قضاء الصلاة الفائته واستحباب تعجيل قضائها.","vol":"9","page":50},{"text":"الآية. أي أن نفس النائم ممسكة بيد الله، وأن التي في اليقظة مرسلة إلى جسدها غير خارجة من قدرة الله، فقنع - ﷺ - بذلك وانصرف.\nوأما ضربه فخذه وقوله: (﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾) [الكهف: ٥٤] فإنه ظن أنه أحرجهم وندم على إنباههم، وكذلك لا يحرج الناس إذا حضوا على النوافل ولا يضيق عليهم، إنما يذكروا في ذلك ويشار عليهم.\nوقوله: (\"مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الفِتْنَ ومِنَ الخَزَائِنِ\") قاله لما أعلمه ربه تعالى بوحيه بأنه يفتح على أمته من الغنى والخزائن، وعرفه أن الفتن مقرونة بها بعده مخوفة على من فتحت عليه، ولذلك آثر كثير من السلف القلة على الغنى خوف التعرض لفتنة المال، وقد استعاذ الشارع - ﷺ - من فتنته كما استعاذ من فتنة الفقر.\nوقوله: (\"وصَوَاحِبَ الحُجُرَاتِ\") أزواجه. يعني: من يوقظهن لصلاة الليل، وهو دال على أن الصلاة تنجي من شر الفتن ويعتصم بها من المحن.\nوقوله: (\"كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ\") يريد: كاسية بالثياب الواصفة لأجسامهن لغير أزواجهن، ومن يحرم عليه النظر إلى ذلك منهن، وهن عاريات في الحقيقة، فربما عوقبت في الآخرة بالتعري الذي كانت إليه مائلة في الدنيا مباهية بحسنها، فعرف - ﷺ - أن الصلاة تعصم من شر ذلك، وقد فسر مالك أنهن لابسات رقيق الثياب، وقد يحتمل -كما قَالَ ابن بطال- أن يريد - ﷺ - بذلك النهي عن لبس رقيق الثياب واصفًا كان أو غير واصف خشية الفتنة (^١).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١١٧.","vol":"9","page":51},{"text":"وقال ابن التين: يحتمل وجهين: أن تكون ناعمة في الدنيا عجلت لها جنتها وتكون عارية يوم القيامة في الموقف والنار -أو في الموقف- ثم تصير إلى رحمة الله، وأن تكون كاسية عند نفسها عارية عند الناس للباسها ما يصف، كالغلائل ونحوها، وما يشف كالثوب الرقيق الصفر يلصق بالبدن فلا يخفي عن الناظر شيء، وهي عارية لظهور محاسنها، وقيل: كاسيات من النعم عاريات من الشكر. وقيل: إنهن يكشفن بعض أجسادهن، ويشددن الخمر من ورائهن فتنكشف صدورهن فكن كالعاريات، ولا تستر جميع أجسادهن، وقد بسطنا الكلام على هذا في كتاب العلم، وأعدناه لطول العهد به، وسيأتي لنا عودة إلى هذا في باب: لا يأتي زمان إلا والذي بعده شر منه، من كتاب الفتن (^١).\nوقوله في أوله: (\"سُبْحَانَ اللهِ\") هو تعظيم لما رأى، وتنبيه أن من سمعه إذا صيح به التفت، ومعنى: \"سُبْحَانَ اللهِ\": تنزيهه وبراءته من السوء، وقد سلف.\n_________\n(^١) انظر ما سيأتي برقم (٧٠٦٨ - ٧٠٦٩).","vol":"9","page":52},{"text":"<span data-type='title' id=toc-948>٦ - باب قِيَامِ النَّبِيِّ - ﷺ - حَتَّى تَرِمَ قَدَمَاهُ</span>\nوَقَالَتْ عَائِشَةُ: حَتَّى تَفَطَّرَ قَدَمَاهُ. وَالْفُطُورُ: الشُّقُوقُ.\n﴿انْفَطَرَتْ﴾ [الانفطار: ١]: انْشَقَّتْ.\n\n١١٣٠ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا مِسْعَرٌ، عَنْ زِيَادٍ قَالَ: سَمِعْتُ الْمُغِيرَةَ - ﵁ - يَقُولُ إِنْ كَانَ النَّبِيُّ - ﷺ - لَيَقُومُ لِيُصَلِّيَ حَتَّى تَرِمُ قَدَمَاهُ -أَوْ سَاقَاهُ - فَيُقَالُ لَهُ، فَيَقُولُ: \"أَفَلَا أَكُونُ عَبْدًا شَكُورًا؟ \". [٤٨٣٦، ٦٤٧١ - مسلم: ٢٨١٩ - فتح: ٣/ ١٤]\nثم ذكر فيه حديث المغيرة: إِنْ كَانَ النَّبِيُّ - ﷺ - لَيَقُومُ ليُصَلِّيَ حَتَّى تَرِمُ قَدَمَاهُ -أَوْ سَاقَاهُ- فَيمالُ لَهُ، فَيَقُولُ: \"أفَلَا أَكُونُ عَبْدًا شَكُورًا؟ \".\nهذا الحديث ذكره في التفسير (^١) كما ستعلمه إن شاء الله (^٢).\nوقوله: (حَتَّى تَرِمُ قَدَمَاهُ) يقال: ورم يرم: إذا ربا، وهو فعل يفعل من نادر الكلام، وشاذة كما قاله ابن التين (^٣).\nوفيه: أنه كان يفعل من العبادة ما ينهى عنه أمته؛ لعلمه بقوة نفسه؛ ولما لا يخشى عليه من الملول في ذلك.\nوقوله: (فيقال له): أي: ألا ترفق بنفسك؟ وقد روي أنه قيل له: غفر الله لك ما تقدم من ذنبك وما تأخر، فقال: \"أفَلَا أَكُونُ عَبْدًا شَكُورًا\".\nوفيه: أن السجود والصلاة شكر النعم.\nقَالَ المهلب: وفيه: أَخْذ الإنسان على نفسه بالشدة في العبادة وإن\n_________\n(^١) فوقها في الأصل: في سورة الفتح.\n(^٢) برقم (٤٨٣٦) كتاب: التفسير، باب: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾.\nوفوق لفظ الجلالة في الأصل: من طريقيه.\n(^٣) ورد بهامش الأصل: قال ابن دريد في \"الجمهرة\" حين ذكر الماضي والمضارع والمصدر وهذا من الشاذ.","vol":"9","page":53},{"text":"أضر ذلك ببدنه؛ لأنه حلال، وله أن يأخذ بالرخصة، ويكلف نفسه ما عفت له به وسمحت.\nقَالَ: إلا أن الأخذ بالشدة أفضل، ألا ترى قوله أي في الجواب: \"أفَلَا أَكُونُ عَبْدًا شَكُورًا؟ \" فكيف من لم يعلم أنه استحق النار أم لا؟ فمن وفق للأخذ بالشدة فله في الشارع أفضل الأسوة، وإنما ألزم الأنبياء والصالحون أنفسهم شدة الخوف، وإن كانوا قد آمنوا لعلمهم بعظيم نعم الله تعالى عليهم، وأنه بدأهم بها قبل استحقاقها، فبذلوا مجهودهم في شكره تعالى بأكثر مما افترض عليهم فاستقلوا ذلك، ولهذا المعنى قَالَ طلق بن حبيب: إن حقوق الله أعظم من أن يقوم بها العباد، ونعمه أكثر من أن تحصى، ولكن أصبحوا تائبين وأمسوا تائبين (^١)، وهذا كله مفهوم من قوله تعالى: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾ [فاطر:٢٨] (^٢).\n_________\n(^١) رواه ابن المبارك في \"الزهد\" ص ١٠١ (٣٠٢)، وأبو نعيم في \"الحلية\" ٣/ ٦٥.\n(^٢) ورد بهامش الأصل: آخر ٩ من ٤ من تجزئة المصنف.","vol":"9","page":54},{"text":"<span data-type='title' id=toc-949>٧ - باب مَنْ نَامَ عِنْدَ السَّحَرِ</span>\n١١٣١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، أَنَّ عَمْرَو بْنَ أَوْسٍ، أَخْبَرَهُ أَنَّ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ الْعَاصِ ﵄ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ لَهُ: \"أَحَبُّ الصَّلَاةِ إِلَى اللهِ صَلَاةُ دَاوُدَ - ﵇ -، وَأَحَبُّ الصِّيَامِ إِلَى اللهِ صِيَامُ دَاوُدَ، وَكَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ، وَيَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا\". [١١٥٢، ١١٥٣، ١٩٧٤، ١١٧٥، ١٩٧٦، ١٩٧٧، ١٩٧٨، ١٩٧٩، ١٩٨٠، ٣٤١٨، ٣٤١٩، ٣٤٢٠، ٥٠٥٢، ٥٠٥٣، ٥٠٥٤، ٥١٩٩، ٦١٣٤، ٦٢٧٧ - مسلم: ١١٥٩ - فتح: ٣/ ١٦]\n\n١١٣٢ - حَدَّثَنِي عَبْدَانُ قَالَ: أَخْبَرَنِي أَبِى، عَنْ شُعْبَةَ، عَنْ أَشْعَثَ، سَمِعْتُ أَبِي قَالَ: سَمِعْتُ مَسْرُوقًا قَالَ: سَأَلْتُ عَائِشَةَ ﵂: أَيُّ الْعَمَلِ كَانَ أَحَبَّ إِلَى النَّبِيِّ - ﷺ -؟ قَالَتِ: الدَّائِمُ. قُلْتُ: مَتَى كَانَ يَقُومُ؟ قَالَتْ: يَقُومُ إِذَا سَمِعَ الصَّارِخَ.\nحَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ قَالَ: أَخْبَرَنَا أَبُو الأَحْوَصِ عَنِ الأَشْعَثِ قَالَ: إِذَا سَمِعَ الصَّارِخَ قَامَ فَصَلَّى. [٦٤٦١، ٦٤٦٢ - مسلم: ٧٤١ - فتح: ٣/ ١٦]\n\n١١٣٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ قَالَ: ذَكَرَ أَبِي، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: مَا أَلْفَاهُ السَّحَرُ عِنْدِي إِلاَّ نَائِمًا. تَعْنِي: النَّبِىَّ - ﷺ -. [مسلم: ٧٤٢ - فتح: ٣/ ١٦]\nذكر فيه حديث عَبْدَ اللهِ بْنَ عَمْرِو: أَن رَسُولَ اللهِ - ﷺ - قَالَ لَهُ: \"أَحَبُّ الصَّلَاةِ إِلَى اللهِ صَلَاةُ دَاوُدَ، وَأَحَبُّ الصِّيَامِ إِلَى اللهِ صِيَامُ دَاوُدَ، وَكَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ، وَيَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا\".\nوحديث مسروق: قَالَ: سَأَلْتُ عَائِشَةَ: أَيُّ العَمَلِ كَانَ أَحَبَّ إِلَى النَّبيِّ - ﷺ -؟ قَالَتِ: الدَّائِمُ. قُلْتُ: مَتَى كَانَ يَقُومُ؟ قَالَتْ: يَقُومُ إِذَا سَمِعَ الصَّارخَ.\nوحَدَّثنَا مُحَمَّدُ بْنُ سَلَامٍ، قَالَ: أنا أَبُو الأَحْوَصِ- واسمه سلاَّم بن سليم الحنفي، مات هو ومالك، وحماد بن زيد، وخالد الطحان سنة سبع وسبعين ومائة- عَنِ الأَشْعَثِ قَالَ: إِذَا سَمِعَ الصَّارخَ قَامَ فَصَلَّى.","vol":"9","page":55},{"text":"قلتُ: والصارخ: الديك.\nحديث عائشة قالت: ما ألفاه السحر عندي إلا نائمًا، يعني: النبي - ﷺ -.\nالشرح:\nأما حديث عبد الله بن عمرو فأخرجه مسلم (^١)، والأربعة أيضًا مختصرًا أو مطولًا. وكرره البخاري قريبًا (^٢).\nوفي الصوم في مواضع ستة (^٣)، وفي أحاديث الأنبياء في موضعين (^٤)، والنكاح (^٥)، والأدب (^٦)، وفضائل القرآن (^٧)، والاستئذان (^٨).\nوذكر عبد الحق في \"أحكامه\" أن عطاء رواه عن عبد الله بن عمرو، وهو خطأ، بينهما السائب بن فروخ كما أخرجه مسلم (^٩).\n_________\n(^١) \"صحيح مسلم\" (١١٥٩) في الصيام، باب: النهي عن صوم الدهر لمن تضرر به.\n(^٢) برقم (١٩٧٤) باب: حق الضيف في الصوم.\nثم إن الناسخ زاد سطرًا؛ كتب في أوله (زائد) وفي نهايته إلى، وتعني أنها زيادة ونصها (في باب حق الضيف: حدثنا إسحاق بن راهويه كما صرح به أبو نعيم، وقال الجياني: لم ينسبه أبو نصر من شيوخنا).\nقلت: سيأتي تعليق المصنف هذا هناك.\n(^٣) برقم (١٩٧٥) باب: حق الجسم في الصوم، و(١٩٧٦) باب: صوم الدهر، و(١٩٧٧) باب: حق الأهل في الصوم، و(١٩٧٨) باب: صوم يوم وإفطار يوم، و(١٩٧٩، ١٩٨٠) باب: صوم داود - ﵇ -.\n(^٤) برقم (٣٤١٨ - ٣٤١٩) باب: قوله تعالى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾ و(٣٤٢٠) باب: أحب الصلاة إلى الله صلاة داود - ﵇ -.\n(^٥) برقم (٥١٩٩) باب: لزوجك عليك حق.\n(^٦) برقم (٦١٣٤) باب: حق الضيف.\n(^٧) برقم (٥٠٥٢ - ٥٠٥٤) باب: في كم يقرأ القرآن.\n(^٨) برقم (٦٢٧٧) باب: مَن أُلقي له وسادة.\n(^٩) مسلم (١١٥٩/ ١٨٦).","vol":"9","page":56},{"text":"وعطاء هذا هو ابن أبي رباح، صرح به المزي، وذكر الطرقي أنه ابن السائب.\nوروى البزار منه: \"وكان لا يفر إذا لاقى\" من حديث الحجاج بن أرطاة، عن عطاء، عن عبد الله بن عمرو (^١)، كذا أخرجه الطبراني من طريق حجاج، عن عطاء، ومن طريق الأوزاعي، عن عطاء، عنه (^٢).\nقَالَ القرطبي: ظن من لا بصيرة عنده: إنه حديث مضطرب، وليس كذلك، فإنه إذا تتبع اختلافه، وضم بعضه إلى بعض انتظمت صورته، وتناسب مساقه إذ ليس فيه اختلاف وتناقض، بل يرجع اختلافه إلى أن ذكر بعضهم ما سكت عنه غيره، وفصل بعض ما أجمله غيره (^٣).\nوحديث عائشة الأول أخرجه أيضًا في الرقاق (^٤). وأخرجه مسلم (د) أيضًا (^٥).\nو(أشعث) في إسناده هو أبي الشعثاء سليم بن أسود.\nوشيخ البخاري فيه (محمد) قد أسلفنا أنه ابن سلام، وكذا نسبه ابن السكن.\nقَالَ الجياني: وفي نسخة أبي ذر، عن أبي أحمد الحموي: حَدَّثنَا محمد بن سالم.\nوقال أبو الوليد الباجي: محمد بن سالم ذكر البخاري، وساق الحديث: حَدَّثنَا محمد بن سالم -وعلى سالم علامة الحموي- قَالَ:\n_________\n(^١) \"البحر الزخار\" ٦/ ٣٧٩ (٢٣٩٧).\n(^٢) أورده الهيثمي في \"مجمع الزوائد\" ٣/ ١٩٥ وقال: رواه الطبراني في الكبير.\n(^٣) \"المفهم\" ٣/ ٢٢٤.\n(^٤) برقم (٦٤٦١ - ٦٤٦٢) باب: القصد والمداومة على العمل.\n(^٥) برقم (٧٤١) باب: صلاة الليل وعدد ركعات النبي - ﷺ - ..","vol":"9","page":57},{"text":"وسألت عنه أبا ذر فقال: أراه ابن سلام، وسها فيه أبو محمد الحموي.\nولا أعلم في طبقة شيوخ البخاري محمد بن سالم.\nورواه الإسماعيلي عن محمد بن يحيى المروزي، ثنا خلف بن هشام، ثنا أبو الأحوص، عن أشعث، عن أبيه، عن مسروق، أو الأسود قَالَ: سألت عائشة .. الحديث. ثم قَالَ: لم يذكر البخاري بعدُ أشعث في هذا الوجه.\nوفي رواية أبي داود: كان إذا سمع الصراخ قام فصلى (^١).\nوذكر أبو نعيم أن البخاري رواه عن عبدان، عن ابن المبارك، عن شعبة. والذي في البخاري عبدان، عن أبيه، عن شعبة، فاعلمه. وحديثها الآخر أخرجه مسلم (^٢).\nإذا عرفت ذلك؛ فالكلام عليها من أوجه:\nأحدها:\nقوله: (\"أَحَبُّ الصَّلَاةِ إِلَى اللهِ صَلَاةُ دَاوُدَ\") يريد لمن عدا النبي - ﷺ -؛ لقوله تعالى: ﴿يَا أَيُّهَا الْمُزَّمِّلُ (١) قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢)﴾ [المزمل: ١ - ٢] الآيات وقد سلف أن هذا الأفضل لمن قسم الليل أسداسًا.\nوفي \"كتاب المحاملي\": وإن صلى بعض الليل، فأي وقت أفضل؟\nفيه قولان:\nأحدهما: أن يصلي جوف الليل.\nوالثاني: وقت السحر؛ ليصلي صلاة الفجر وهو غريب.\nوقوله: (\"وَأَحَبُّ الصِّيَامِ إِلَى اللهِ صِيَامُ دَاوُدَ، كان يَصُومُ يَوْمًا وَيُفْطِرُ\n_________\n(^١) \"سنن أبي داود\" (١٣١٧) باب: وقت قيام النبي - ﷺ - من الليل.\n(^٢) برقم (٧٤٢) باب: صلاة الليل، وعدد ركعات النبي - ﷺ - في الليل.","vol":"9","page":58},{"text":"يَوْمًا\") ظاهره أنه أفضل من صوم الدهر عند عدم التضرر، وقد صرح به بعض أصحابنا، ولا شك أن المكلف لم يتعبد بالصيام خاصة، بل به وبالحج والجهاد وغير ذلك.\nفإذا استفرغ جهده في الصوم خاصة انقطعت قربه، وبطلت سائر العبادات، فأمر أن يستبقي قوته لها.\nوبين ذلك في الحديث الآخر في قصة داود: \"وكان لا يفر إذا لاقى\" (^١).\nوبين ذلك لعبد الله بن عمرو فقال: إنك إذا قمت الليل -يريد كله- هجمت له العين، ونفهت له النفس، لا صام من صام الدهر (^٢)، وقيل: النهي لمن صام الأيام المنهي عنها، وقيل في قوله: (لا أفضل من ذلك) بالنسبة إلى المخاطب لما علم من حاله ومنتهى قوته، وأن ما هو أكثر من ذلك يضعفه عن فرائضه، ويقعد به عن حقوق نفسه.\nالثاني:\nوجه ترجمة البخاري من هذا الحديث: نوم داود السدس الأخير، وقام ثلثه، وهو الوقت الذي ينادى فيه: هل من سائل؟ هل من مستغفر؟ هل من تائب؟ (^٣) ونومه السدس الأخير؛ ليستريح من نصب القيام السابق.\nووجه كونها أحب؛ لأنها أرفق على النفس وأبعد من الملل المؤدي إلى الترك، والله يحب أن يديم فضله ويوالي نعمه أبدا، وقد قَالَ - ﷺ -:\n_________\n(^١) يأتي برقم (١٩٧٩) كتاب: الصوم، باب: صوم داود - ﵇ -.\n(^٢) الموضع السابق.\n(^٣) يأتي برقم (١١٤٥) أبواب: التهجد، باب: الدعاء والصلاة من آخر الليل.","vol":"9","page":59},{"text":"\"إن الله لا يمل حَتَّى تملوا\" (^١) يعني: أنه لا يقطع المجازاة على العبادة حَتَّى تقطعوا العمل، فأخرج لفظ المجازاة بلفظ الفعل؛ لأن الملل غير جائز على الرب ﷻ، ولا من صفاته، ووجه كون أحب العمل إليه الدائم؛ لأن مع الدوام على العمل القليل يكون العمل كثيرًا، وإذا تكلف المشقة في العمل انقطع عنه وتركه فكان أقل.\nالثالث:\nقولها: (كَانَ يَقُومُ إِذَا سَمِعَ الصَّارخ) هو نحو من قول ابن عباس: نصف الليل أو قبله بقليل أو بعده بقليل، كذا قاله ابن التين.\nوقال ابن بطال: هذا في حدود الثلث الآخر لتحري وقت نزول الرب تعالى: أي أمره (^٢).\nوقولها: (مَا أَلْفَاهُ السَّحَرُ عِنْدِي إِلا نَائِمًا) أي: مضطجعًا على جنبه؛ لأنها قالت في حديث آخر: فإن كنت يقظانة حَدَّثَني وإلا اضطجع حَتَّى يأتيه المنادي للصلاة (^٣)؛ فتحصل بالضجعة الراحة من نصب القيام، ولما يستقبله من طول صلاة الصبح؛ ولذلك كان ينام عند السحر.\nوهذا كان يفعله - ﷺ - في الليالي الطوال وفي غير رمضان؛ لأنه قد ثبت عنه تأخير السحور على ما يأتي في الباب بعده.\n_________\n(^١) يأتي برقم (٥٨٦١) كتاب: اللباس، باب: الجلوس على الحصير ونحوه.\n(^٢) \"شرح ابن بطال\" ٣/ ١٢٣.\n(^٣) يأتي برقم (١١٦١) باب: مَن تحدث بعد الركعتين ولم يضطجع.","vol":"9","page":60},{"text":"<span data-type='title' id=toc-950>٨ - باب مَنْ تَسَحَّرَ (^١) فَلَمْ يَنَمْ حَتَّى صَلَّى الصُّبْحَ</span>\n١١٣٤ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا رَوْحٌ قَالَ: حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ نَبِىَّ اللهِ - ﷺ - وَزَيْدَ بْنَ ثَابِتٍ - ﵁ - تَسَحَّرَا، فَلَمَّا فَرَغَا مِنْ سَحُورِهِمَا قَامَ نَبِيُّ اللهِ - ﷺ - إِلَى الصَّلَاةِ فَصَلَّى. قُلْنَا لأَنَسٍ: كَمْ كَانَ بَيْنَ فَرَاغِهِمَا مِنْ سَحُورِهِمَا وَدُخُولِهِمَا فِي الصَّلَاةِ؟ قَالَ: كَقَدْرِ مَا يَقْرَأُ الرَّجُلُ خَمْسِينَ آيَةً. [انظر: ٥٧٦ - فتح: ٣/ ١٨]\nذكر فيه حديث أنس: أَنَّ رسول اللهِ - ﷺ - وَزَيْدَ بْنَ ثَابِتٍ تَسَحَّرَا .. الحديث.\nوقد سلف في باب: وقت الفجر (^٢).\nوفيه: تأخير السحور، والمراد بالصلاة: صلاة الصبح، وترجم عليه\nالبخاري في الصيام باب: كم قدر بين السحور وصلاة الصبح (^٣).\nإلا أول ما قام إليه ركعتا الفجر؛ لأنه حين كان قبلَ الفجر وبينهما مقدارُ ما ذكر، ففي تلك المدة صلى ركعتي الفجر ثم قعد ينتظر الصلاة (^٤).\n_________\n(^١) أشير في الهامش إلى أن بعد هذِه الكلمة (في نسخة: ثم قام إلى الصلاة).\n(^٢) برقم (٥٧٦) كتاب: مواقيت الصلاة.\n(^٣) برقم (١٩٢١).\n(^٤) ورد بهامش الأصل: ثم بلغ في الخامس بعد التسعين، كتبه مؤلفه غفر الله له.","vol":"9","page":61},{"text":"<span data-type='title' id=toc-951>٩ - باب طُولِ الْقِيَامِ فِي صَلَاةِ اللَّيْلِ</span>\n١١٣٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - لَيْلَةً، فَلَمْ يَزَلْ قَائِمًا حَتَّى هَمَمْتُ بِأَمْرِ سَوْءٍ. قُلْنَا: وَمَا هَمَمْتَ؟ قَالَ: هَمَمْتَ أَنْ أَقْعُدَ وَأَذَرَ النَّبِيَّ - ﷺ -. [مسلم: ٧٧٣ - فتح: ٣/ ١٩]\n\n١١٣٦ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ حُصَيْنٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا قَامَ لِلتَّهَجُّدِ مِنَ اللَّيْلِ يَشُوصُ فَاهُ بِالسِّوَاكِ. [انظر: ٢٤٥ - مسلم: ٢٥٥ - فتح: ٣/ ١٩]\nذكر فيه حديث أبي وائل (^١)، وهو شقيق بن سلمة، عن عبد الله قَالَ صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - لَيْلَةً، فَلَمْ يَزَلْ قَائِمًا .. الحديث.\nوحديث حذيفة: كَانَ إِذَا قَامَ لِلتَّهَجُّدِ مِنَ اللَّيْلِ يَشُوصُ فَاهُ بِالسِّوَاكِ.\nوهذا سلف في الطهارة (^٢)، لكن لا مناسبة له هنا؛ لأن الشوص ليلا لا يدل على طول صلاة ولا قصرها. نعم، حديثه الآخر في مسلم: صليت مع رسول الله - ﷺ - ذات ليلة فافتتح البقرة فقلت يركع .. الحديث بطوله (^٣)، فكأنه أشار إليه ولا شك أن السواك من كمال هيئة الصلاة والتأهب (لها، قلنا:) (^٤) وأخذ النفس بما تؤخذ به نهارا، فكأن ليله\n_________\n(^١) ورد بهامش الأصل: من خط الشيخ وقع هنا في ابن بطال إنه يمكن يكون غلط من الناسخ فله في غير موضعه وعاجلته المنية [يعني: البخاري أو ناسخ الصحيح، كما في ابن بطال] عن تهذيب كتابه وتصفحه، وله فيه مواضع مثل هذا دالة على أنه مات قبل تحريره.\n(^٢) برقم (٢٤٥) باب: السواك.\n(^٣) مسلم برقم (٧٧٢) باب: استحباب تطويل القراءة في صلاة الليل.\n(^٤) ما في الصلب هو صورته التقريبية في الأصل، ووجدنا أنه المصنف قد نقل -دون أن يشير- عن ابن المنير في \"المتواري\" ص ١١٩، وفيه: والتأهب (للعبارات) =","vol":"9","page":62},{"text":"نهارا، وهو دليل على طول القيام فيه إذ النافلة المخففة لا تتهيأ له هذا التهيؤ الكامل (^١).\nوحديث عبد الله أخرجه مسلم (^٢)، وهو ظاهر الدلالة على طول القيام؛ لأنه هم أن يقعد ويذر رسول الله - ﷺ -، وكان عبد الله جلدًا مقتديًا برسول الله - ﷺ - محافظًا على ذلك.\nوقد اختلف العلماء: هل الأفضل في صلاة التطوع: طول القيام أو كثرة الركوع والسجود؟ فذهبت طائفة إلى الثاني، وروي عن أبي ذر أنه كان لا يطيل القيام ويطيلهما، فسئل عن ذلك فقال: سمعت رسول الله - ﷺ - يقول: \"من ركع ركعة وسجد سجدة رفعه الله بها درجة، وحط عنه بها خطيئة\" (^٣)، وروي عن ابن عمر أنه رأى فتى يصلي قد أطال صلاته فلما انصرف قَالَ: من يعرف هذا؟ قَالَ رجل: أنا، قَالَ عبد الله: لو كنت أعرفه لأمرته أن يطيل الركوع والسجود فإني سمعت رسول الله - ﷺ - يقول: \"إذا قام العبد يصلي أتي بذنوبه فجعلت على رأسه وعاتقه، فكلما ركع وسجد تساقطت عنه\" (^٤).\n_________\n= فلعل ما وقع هنا تحريف لا وجه له، لاضطراب العبارة.\n(^١) انظر: \"المتواري\" ص ١١٥.\n(^٢) برقم (٧٧٣) باب: استحباب تطويل القراءة في صلاة الليل.\n(^٣) رواه أحمد في \"مسنده\" ٥/ ١٤٧، والبخاري في \"تاريخه\" ٧/ ٤٣٠، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٧٦، والبيهقي في \"الكبرى\" ٣/ ١٠ كتاب: الصلاة، باب: من استحب الإكثار من الركوع والسجود. من طرق عن أبي إسحاق السبيعي عن المخارق قال: مررت بأبي ذر بالربذة .. الحديث.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٤٧٧، والبيهقي في \"الكبرى\" ٣/ ١٠ كتاب: الصلاة، باب: مَن استحب الإكثار من الركوع والسجود. وفي \"شعب الإيمان\" ٣/ ١٤٥ - ١٤٦ (٣١٤٦)، من طريق معاوية بن صالح عن العلاء بن الحارث عن يزيد بن أرطأة، عن جبير بن نفير، عن عبد الله بن عمر به، ورواه =","vol":"9","page":63},{"text":"وقال يحيى بن رافع: كان يقال: لا تطيل القراءة في الصلاة فيعرض لك الشيطان فيفتنك (^١).\nوقال آخرون بالأول، واحتجوا بحديث أبي سفيان عن جابر قَالَ: سئل رسول الله - ﷺ - أي الصلاة أفضل؟ قَالَ: \"طول القنوت\" (^٢)، وهو قول إبراهيم وأبي مجلز والحسن، وإليه ذهب أبو حنيفة وأبو يوسف ومحمد (^٣).\nوقال أشهب: هو أحب إلى لكثرة القراءة على سعة ذلك كله (^٤)، وليس في حديث أبي ذر وابن عمر ما يمنع هذا إذ يجوز أن يكون المراد: فإن زاد مع ذلك طول القيام كان أفضل، وكان ما يعطيهم الله من الثواب أكثر، فهذا أولى ما حمل عليه معنى الحديث.\nوكذا حديث ابن عمر ليس فيه تفضيلهما على طول القيام، وإنما فيه ما يعطاه المصلي على الركوع والسجود من حط الذنوب عنه، ولعله يعطى بطول القيام أفضل من ذلك -نبه عليه الطحاوي-، وحديث ابن مسعود يشهد بصحة هذا القول.\nوفي الحديث أن مخالفة الإمام أمر سوء كما قَالَ ابن مسعود.\nوقال تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ [النور: ٦٣] الآية.\n_________\n= أبو نعيم في \"الحلية\" ٦/ ٩٩ - ١٠٠ من طريق عيسى بن يونس، عن ثور، عن أبي المنيب، قال: رأى ابن عمر فتى يصلي .. الحديث. وقال: غريب من حديث أبي المنيب وثور لم نكتبه إلا من حديث عيسى بن يونس.\n(^١) رواه ابن أبي شيبة ٢/ ٢٢٤ (٨٣٥١) كتاب: الصلوات.\n(^٢) رواه مسلم (٧٥٦/ ١٦٥) باب: أفضل الصلاة طول القنوت.\n(^٣) انظر: \"شرح معاني الآثار\" ١/ ٤٧٧، و\"البحر الرائق\" ٢/ ٩٦ - ٩٧.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٥٢٦ - ٥٢٧.","vol":"9","page":64},{"text":"وكذا قَالَ - ﷺ - للذين صلوا خلفه قيامًا وهو جالس: \"إنما جعل الإِمام ليؤتم به .. \" إلى آخره (^١)، فينبغي أن يكون ما خالف الإمام من أمر الصلاة وغيرها بما لا ينبغي.\nوفيه: أن السواك من السنن ولا شك فيه، وهو من الفطرة، واستحبابه عند القيام من النوم، وقد سبق في موضعه، والاختلاف في الشوص، قَالَ الحربي: يستاك عرضا وهو قول أكثر أهل اللغة.\n_________\n(^١) سلف برقم (٣٧٨).","vol":"9","page":65},{"text":"<span data-type='title' id=toc-952>١٠ - باب (صَلَاةِ اللَّيْلِ) (^١) - ﷺ </span>-\nوَكَمْ كَانَ النَّبِيُّ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ؟\n\n١١٣٧ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: أَخْبَرَنَا شُعَيْبٌ عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ قَالَ: إِنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، كَيْفَ صَلَاةُ اللَّيْلِ؟ قَالَ: \"مَثْنَى مَثْنَى، فَإِذَا خِفْتَ الصُّبْحَ فَأَوْتِرْ بِوَاحِدَةٍ\". [انظر: ٤٧٢ - مسلم: ٧٤٩ - فتح: ٣/ ٢٠]\n\n١١٣٨ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي أَبُو جَمْرَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانَ صَلَاةُ النَّبِيِّ - ﷺ - ثَلَاثَ عَشْرَةَ رَكْعَةً. يَعْنِي بِاللَّيْلِ. [مسلم: ٧٦٤ - فتح: ٣/ ٢٠]\n\n١١٣٩ - حَدَّثَنَا إِسْحَاقُ قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ قَالَ: أَخْبَرَنَا إِسْرَائِيلُ، عَنْ أَبِي حَصِينٍ، عَنْ يَحْيَى بْنِ وَثَّابٍ عَنْ مَسْرُوقٍ قَالَ: سَأَلْتُ عَائِشَةَ ﵂ عَنْ صَلَاةِ رَسُولِ اللهِ - ﷺ - بِاللَّيْلِ، فَقَالَتْ: سَبْعٌ، وَتِسْعٌ، وَإِحْدَى عَشْرَةَ، سِوَى رَكْعَتَيِ الْفَجْرِ. [فتح: ٣/ ٢٠]\n\n١١٤٠ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى قَالَ: أَخْبَرَنَا حَنْظَلَةُ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ كَانَ النَّبِيُّ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً، مِنْهَا الْوِتْرُ، وَرَكْعَتَا الْفَجْرِ. [١١٤٧ - مسلم: ٧٣٨ - فتح: ٣/ ٢٠]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث بن عمر أنَّ رَجُلًا قَالَ: يَا رَسُولَ الله، كَيْفَ صَلَاةُ اللَّيلِ؟\nقَالَ: \"مَثْنَى مَثْنَى، فَإِذَا خِفْتَ الصُّبْحَ فَأَوْبرْ بِوَاحِدَةٍ\".\n_________\n(^١) ورد في هاش الأصل ما يدل على أن في نسخة: كيف كان صلاة النبي.","vol":"9","page":66},{"text":"ثانيها:\nحديث ابن عباس قال: كانت (^١) صَلَاةُ النَّبِيِّ - ﷺ - ثَلَاثَ عَشْرَةَ رَكْعَةً.\nيَعْنِي: بِاللَّيْلِ.\nثالثها:\nروي عن مسروق، عن عائشة: أن صلاته - ﵇ - بِاللَّيْلِ، فَقَالَتْ: سَبْعٌ وَتسْعٌ وَإِحْدى عَشْرَةَ، سِوى رَكْعَتَيِ الفَجْرِ.\nطريق آخر: عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنها: كَانَ النَّبِيَّ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً، مِنْهَا الوِتْرُ، وَرَكْعَتَا الفَجْرِ.\nالشرح:\nحديث ابن عمر تقدم في باب: الوتر (^٢)، وعليه أكثر أهل العلم، وحديث ابن عباس أخرجه مسلم أيضًا (^٣)، وكذا الترمذي وصححه (^٤).\nزاد أبو داود: منها ركعتا الفجر (^٥).\nوراويه عن ابن عباس أبو جمرة -بالجيم والراء- نصر بن عمران الضبعي.\nوحديث عائشة الأول من أفراده.\nوالثاني أخرجه مسلم أيضًا (^٦)، ورواه ابن نمير بلفظ: كانت صلاته عشر ركعات ويوتر بسجدة، ويركع ركعتي الفجر، فتلك ثلاث عشرة (^٧).\n_________\n(^١) ورد في هامش س ما نصه: في نسخة الدمياطي بخطه: (كان).\n(^٢) برقم (٧٤٩) باب: صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل.\n(^٣) برقم (٤٦١) باب: ما جاء في الوتر بركعة.\n(^٤) الترمذي (٤٤٢).\n(^٥) \"سنن أبي داود\" (١٣٦٥) باب: في صلاة الليل.\n(^٦) برقم (٧٣٨) باب: صلاة الليل وعدد ركعات النبي - ﷺ - في الليل ..\n(^٧) مسلم برقم (٧٣٨/ ١٢٨).","vol":"9","page":67},{"text":"وشيخ البخاري في الطريق الأول من حديث عائشة: إسحاق عن عبيد الله.\nقَالَ الجياني: لم أجده منسوبًا لأحد من رواة الكتاب، وذكر أبو نصر أن إسحاق الحنظلي يروي عن عبيد الله بن موسى في \"الجامع\" (^١)، ويؤيد ذلك أن أبا نعيم أخرجه كذلك، ثم قَالَ في آخره: رواه -يعني: البخاري- عن إسحاق عن عبيد الله، وكذا ذكره الدمياطي أنه ابن راهويه، لكن الإسماعيلي رواه في كتابه عن إسحاق بن سيار النصيبي، عن عبيد الله، وإسحاق هذا صدوق ثقة كما قاله ابن أبي حاتم (^٢)، لكن ليس له رواية في الكتب الستة، ولا ذكره البخاري في \"تاريخه الكبير\"، فتعين أنه الأول.\nوفيه أبو حصين بفتح أوله وهو عثمان بن عاصم بن حصين، كوفي، أسدي، مات سنة ثماني وعشرين ومائة (^٣).\nوشيخ البخاري في الثاني: عبيد الله بن موسى وهو العبسي، مات سنة ثلاث عشرة ومائتين، حدث عنه وعن رجل عنه (^٤).\nإذا تقرر ذلك، فثلاث عشرة مبنية على الفتح، وأجاز الفراء سكون الشين من عشر.\nوقول ابن عباس: (ثلاث عشرة) بينه في مبيته عند خالته ميمونة ركعتين ثم ركعتين ثم ركعتين ثم ركعتين ثم ركعتين ثم أوتر، ثم\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٨٢.\n(^٢) \"الجرح والتعديل\" ٢/ ٢٣٧.\n(^٣) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٣٢١. و\"التاريخ الكبير\" ٦/ ٢٤٠ - ٢٤١ (٢٢٧٧). و\"الجرح والتعديل\" ٦/ ١٦٠ - ١٦١ (٨٨٣).\n(^٤) انظر ترجمته في: \"الطبقات الكبرى\" / ٤٠٠. و\"التاريخ الكبير\" ٥/ ٤٠١ (١٢٩٣).\nو\"الجرح والتعديل\" ٥/ ٣٣٤ (١٥٨٢). و\"تهذيب الكمال\" ١٩/ ١٦٤ (٣٦٨٩).","vol":"9","page":68},{"text":"اضطجع حَتَّى جاءه المؤذن، ثم خرج فصلى (^١) الصبح، وفي أخرى ذكرها ست مرات ثم أوتر، ثم اضطجع، ثم ركع الفجر (^٢).\nوقول عائشة: (سَبْعٌ، وَتِسْعٌ، وَإِحْدى عَشْرَةَ، سِوى رَكْعَتَيِ الفَجْرِ) تريد ليلةً: سبعًا، وأخرى تسعًا، وأخرى إحدى عشرة، وهو أكثر ما كان يصلي كما أخبرت به عائشة: ما زاد رسول الله - ﷺ - في رمضان ولا غيره على إحدى عشرة، يصلي أربعًا فلا تسأل عن حسنهن وطولهن، ثم يصلي أربعًا فلا تسأل عن حسنهن وطولهن، ثم يصلي ثلاثًا أخرجاه (^٣).\nوروي عنها: ثلاث عشرة فيحتمل أنها نسيت رواية: إحدى عشرة، أو أسقطت: ركعتي الفجر، أو وصفته بأكثر فعله وأغلبه. وفي \"الموطأ\" من حديث هشام، عن أبيه، عنها أنه كان يصلي ثلاث عشرة، ثم يصلي إذا سمع نداء الصبح ركعتين (^٤)، وسندها لا شك في صحته. وقد أخرجها البخاري في باب: ما يُقرأ في ركعتي الفجر، عن عبد الله بن يوسف، عن مالك به، وقال: ركعتين خفيفتين (^٥).\nفلعل الثلاث عشرة بإثبات سنة العشاء التي بعدها، أو أنه عدا الركعتين الخفيفتين عند الافتتاح، أو الركعتين بعد الوتر جالسًا؛ لكن روي في باب: قيام النبي - ﷺ - في رمضان وغيره، عن عبد الله بن\n_________\n(^١) سلف برقم (٩٩٢) كتاب: الوتر، باب: ما جاء في الوترِ، ويأتي برقم (٤٥٧٠) كتاب: التفسير، باب: ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾.\n(^٢) التخريج السالف.\n(^٣) يأتي برقم (١١٤٧) باب: قيام النبي - ﷺ - بالليل في رمضان وغيره، ورواه ومسلم برقم (٧٣٨) باب: صلاة الليل وعدد ركعات النبي - ﷺ - في الليل.\n(^٤) \"الموطأ\" ص ٩٥.\n(^٥) يأتي برقم (١١٧٠) باب: ما يقرأ في ركعتي الفجر.","vol":"9","page":69},{"text":"يوسف، عن مالك، عن سعيد، عن أبي سلمة أنه سأل عائشة فقالت: ما كان يزيد في رمضان ولا في غيره على إحدى عشرة ركعة (^١).\nثم اعلم أنه اختلف عن ابن عباس أيضًا، فروي عن مالك، عن مخرمة بن سليمان، عن غريب، عنه أنه صلى أيضًا إحدى عشرة بالوتر (^٢).\nوروى شريك بن أبي نمر، عن كريب، عنه أنه صلى أيضًا إحدى عشرة ركعة (^٣). وعن سعيد بن جبير، عنه مثله (^٤).\nوروى المنهال بن عمرو، وعن علي بن عبد الله بن عباس، عنه في مبيته إحدى عشرة ركعة بالوتر. أخرجه الطحاوي (^٥).\nوروي عن عائشة ما تقدم، وعنها: إحدى عشرة سوى ركعتي الفجر، وروي عن زيد بن خالد الجهني- حين رمق صلاته - ﷺ - بالليل: ثلاث عشرة بالوتر (^٦).\nوقد أكثر الناس القول في هذِه الأحاديث، فقال بعضهم: إن هذا الاختلاف جاء من قبل عائشة وابن عباس؛ لأنَّ رواةَ هذِه الأحاديث ثقاتٌ حفاظ، وكل ذلك قد عمل به الشارع ليدل على التوسعة في ذلك، وأن صلاة الليل لا حد فيها لا يجوز تجاوزه إلى غيره، وكلٌّ سنة.\n_________\n(^١) يأتي برقم (١١٤٧) باب: ما جاء في الوتر.\n(^٢) هذِه الرواية في مسلم برقم (٧٦٣/ ١٨٢) باب: الدعاء في صلاة الليل وقيامه.\n(^٣) تأتي هذِه الرواية برقم (٤٥٦٩) كتاب: التفسير.\n(^٤) \"شرح معاني الآثار\" ١/ ٢٨٦ - ٢٨٧.\n(^٥) \"شرح معاني الآثار\" ١/ ٢٨٧.\n(^٦) هذِه الرواية عند مسلم (٧٦٥).","vol":"9","page":70},{"text":"وقال آخرون: بل جاء الاختلاف فيها من قبل الرواة، وإن الصحيح منها إحدى عشرة بالوتر. وقد كشفت عائشة هذا المعنى، ورفعت الإشكال فيه بقولها: ما زاد على إحدى عشرة. وهي أعلم الناس بأفعاله؛ لشدة مراعاتها له، وهي أضبط من ابن عباسٍ؛ لأنه إنما رقب صلاته مرة حين بعثه العباس (^١)؛ ليحفظ صلاته بالليل، وعائشة رقبت ذلك دهرها كلّه؛ فما روي عنها بما خالف إحدى عشرة، فهو وَهَمٌ، ويحتمل الغلط في ذلك أن يقع من أجل أنهم عدوا ركعتي الفجر مع الإحدى عشرة فتمت بذلك ثلاثة عشرة، وقد جاء هذا المعنى بينًا في طريق عبد الرزاق، عن الثوري، عن سلمة بن كهيل، عن كريب، عنه في مبيته عند ميمونة (^٢)، وروى ابن وهب من طريق عروة، عن عائشة كذلك (^٣).\nفكل ما خالف هذا عنها فهو وَهَمٌ، قالوا: ويدلُّ على صحة ذلك قول ابن مسعودٍ للرجل الذي قَالَ: قرأت المفصل في ركعة: هذا كهذِّ الشعر لقد عرفت النظائر التي كان رسول الله - ﷺ - يقرن بينها. فذكر عشرين سورةً من المفصل سورتين في كلِّ ركعةٍ (^٤). فدلَّ هذا على أنَّ حزبه بالليل عشر ركعات، ثم يوتر بواحدة قاله المهلب وأخوه عبد الله (^٥).\n_________\n(^١) مسلم برقم (٧٦٣/ ١٩٣).\n(^٢) جاء هذا الطريق عند عبد الرزاق ٢/ ٤٠٣ (٣٨٦٢) باب: رفع الإمام صوته بالقراءة، وفي ٣/ ٣٦ - ٣٧ (٤٧٠٧) باب: صلاة النبي - ﷺ - من الليل ووتره.\n(^٣) هذِه الرواية في مسلم (٧٣٦/ ١٢٢) باب: صلاة الليل وعدد ركعات النبي - ﷺ - ..\n(^٤) سلفت هذِه الرواية برقم (٧٧٥) باب: الجمع بين السورتين في الركعة.\n(^٥) كما في \"شرح ابن بطال\" ٣/ ١٣٠.","vol":"9","page":71},{"text":"وقال آخرون: الذي يأتلف الأحاديث، وينفي التعارض عنها -والله أعلم- أنه قد روى أبو هريرة وعائشة، عن النبي - ﷺ - أنه كان إذا قام من الليل يصلي افتتح صلاته بركعتين خفيفتين (^١). فمن عدهما جعلها ثلاث عشرة سوى ركعتي الفجر، ومن أسقطهما جعلها إحدى عشرة؛ وأما قول عائشة: إن صلاته بالليل سبع وتسع، فقد روى الأسود أنها قالت: كان رسول الله - ﷺ - يصلي من الليل تسع ركعات فلما أسن صلَّى سبع ركعات (^٢).\nوروي عنها: أنه كان يصلي بعد السبع ركعتين وهو جالس، وبعد التسع كذلك (^٣).\nقَالَ المهلب: وإنما كان يوتر بتسع -والله أعلم- حين يفاجئه الفجر، وأما إذا اتسع له فما كان ينقص عن عشر؛ للمطابقة التي بينها وبين الفرائض التي امتثلها - ﷺ - في نوافله وامتثلها في الصلوات المسنونة (^٤).\n_________\n(^١) رواية أبي هريرة في \"مسلم\" برقم (٧٦٨) باب: الدعاء في صلاة الليل وقيامه.\nورواية عائشة عنده أيضًا برقم (٧٦٧).\n(^٢) هذِه الرواية من طريق يحيى الجزار عن عائشة، أخرجها النسائي ٣/ ٢٣٧، وفي \"الكبرى\" ١/ ٤٢٥ - ٤٢٦ (١٣٤٨، ١٣٥١ - ١٣٥٠، ١٣٥٣). وعبد الرزاق في \"مصنفه\" ٣/ ٤١ (٤٧١٥) باب: صلاة النبي من الليل ووتره.\nوأما رواية الأسود عن عائشة، فهذا لفظها: كان رسول الله - ﷺ - يصلي من الليل تسع ركعات. دون الزيادة المذكورة في حديث يحيى عنها.\nوقد أخرج رواية الأسود النسائي في \"الكبرى\" ١/ ٤٢٥ - ٤٢٦ (١٣٤٩ - ١٣٥٠، ١٣٥٣).\n(^٣) هذِه الرواية في \"مصنف عبد الرزاق\" ٣/ ٣٩ (٤٧١٣) باب: صلاة النبي - ﷺ - من الليل ووتره.\n(^٤) كما في \"شرح ابن بطال\" ٣/ ١٣١.","vol":"9","page":72},{"text":"قَالَ أبو عمر: وقد روي في هذا الخبر أنه - ﷺ - يسلم من كل اثنين من صلاته تلك، وروي غير ذلك (^١).\nوقوله: (صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى) يقضي على كل ما اختلف فيه من ذلك.\nثم ذكر حديث كريب، عنه؛ في مبيته. وفيه الاضطجاع بعد الوتر وقبل ركعتي الفجر، وعدها خمس عشرة.\nثم ذكر حديث مالك، عن مخرمة بن بكير، عن كريب، وفيه: خمس عشرة.\nقَالَ: ولم يختلف عن مالك في إسناده، ومتنه، وأكثر ما روي عنه في ركوعه في صلاة الليل ما روي عنه في هذا الخبر عن ابن عباس، وليس في عدد الركعات من صلاة الليل حد محدود عند أحد من أهل العلم، وإنما: \"الصلاة خير موضوع\" (^٢).\nوقال الطرقي: اختلف الرواة على أبي سلمة في حديث: ما زاد بلفظ المقبري ما سلف، وروى جماعة عنها: كان يصلي من الليل ثلاث عشرة منها ركعتا الفجر. منهم من فصَّل، ومنهم من أجمل. وزاد عروة: فإذا صلى ركعتي الفجر اضطجع على شقه الأيمن حَتَّى يأتيه المؤذن.\nقَالَ: وقال مسروق: سألت عائشة عن صلاة الليل، فقالت: سبع وتسع وإحدى عشرة سوى ركعتي الفجر. وفي رواية الأسود: ثلاث عشرة. ثم إنه صلى إحدى عشرة وترك ركعتين، ثم إنه قبض حين قبض وهو يصلي سبع ركعات. قالت: كان يوتر بأربع وثلاث، وست\n_________\n(^١) \"التمهيد\" ٨/ ١٢١.\n(^٢) \"التمهيد\" ١٣/ ٢١٤. والحديث تقدم تخريجه.","vol":"9","page":73},{"text":"وثلاث، وثمان وثلاث، وعشر وثلاث، ولم يكن يوتر بأنقص من سبع ولا بأكثر من ثلاث عشرة، ولم يكن يدع ركعتين قبل الفجر.\nوفي الصحيحين والأربعة من حديث هشام، عن أبيه، عنها: كان رسول الله - ﷺ - يصلي من الليل ثلاث عشرة ركعة، يصلي ركعات ثم يوتر، ثم يصلي ركعتين وهو جالس، فإذا أراد أن يركع قام ثم يصلي ركعتين بين النداء والإقامة من صلاة الصبح.\nولمسلم عن عبد الله بن شقيق: سألت عائشة عن صلاة رسول الله - ﷺ - عن تطوعه. وفيه: ويصلي بالناس العشاء، ويدخل بيتي فيصلي ركعتين، وكان يصلي من الليل تسع ركعات فيهن الوتر، وفيه: وكان إذا طلع الفجر يصلي ركعتين (^١).\nوللنسائي من حديث يحيى بن الجزار عنها قالت: كان يصلي من الليل تسعًا، فلما أسن وثقل صلى سبعًا (^٢).\nوقد روى يحيى بن الجزار عن ابن عباس قَالَ: كان - ﷺ - يصلي من الليل ثمان ركعات، ويوتر بثلاث، ويصلي ركعتين قبل صلاة الفجر (^٣).\nوقد روي أيضًا عن أم سلمة قالت: كان رسول الله - ﷺ - يوتر بثلاث عشرة ركعة، فلما كبر وضعف أوتر بتسع (^٤).\n_________\n(^١) \"صحيح مسلم\" (٧٣٠) باب: جواز النافلة وقاعدًا ..\n(^٢) \"المجتبى\" ٣/ ٢٣٨.\n(^٣) \"المجتبى\" ٣/ ٢٣٧.\n(^٤) هذِه الرواية في \"الترمذي\" (٤٥٧) باب: ما جاء في الوتر بسبع. والنسائي ٣/ ٢٣٧\nكتاب: قيام الليل وتطوع النهار. قال أبو عيسى: حديث أم سلمة حديث حسن.\nوهذِه الرواية صحح الألباني إسنادها في \"صحيح الترمذي\".","vol":"9","page":74},{"text":"ولأبي داود من حديث سعد بن هشام بن عامر عن عائشة (قالت) (^١): قلتُ: حدثيني عن وتر رسول الله - ﷺ -. قالت: كان يوتر بثماني ركعات لا يجلس إلا في التاسعة، ثم يصلي ركعتين وهو جالس فتلك إحدى عشرة، فلما أسن وأخذ اللحم أوتر بسبع ركعات لم يجلس إلا في السادسة والسابعة ولم يسلم إلا في السابعة، ثم يصلى ركعتين وهو جالس، فتلك تسع ركعات. وفيه: وكان إذا غلبت عيناه من الليل بنوم صلى من النهار ثنتي عشرة ركعة. ولمسلم نحوه (^٢).\nوأخرج الترمذي -مصححًا- قولها: منعه من ذلك مرض أو غلبته عيناه صلى من النهار ثنتي عشرة ركعة، قَالَ: فأتيت ابن عباس فحدثته، فقال: والله هذا هو الحديث (^٣). وفي رواية: يصلي ثمان ركعات لا يجلس فيهن إلا عند الثامنة، فيجلس فيذكر الله ثم يدعو ثم يسلم تسليمًا يسمعنا ثم يصلي ركعتين وهو جالس بعد ما يسلم، ثم يصلي ركعة، فتلك إحدى عشرة، فلما أسن رسول الله - ﷺ - وأخذ اللحم، أوتر بسبع، وصلى ركعتين وهو جالس بعد ما يسلم (^٤).\nوعنده من حديث زرارة بن أوفى عنها: فيصلي ثمان ركعات ولا يجلس في شيء منهن إلا في الثامنة فإنه كان يجلس ثم يقوم ولا يسلم فيصلي ركعة يوتر بها ثم يسلم، يرفع بها صوته (^٥).\n_________\n(^١) كذا بالأصل، ولعلها (قال).\n(^٢) \"صحيح مسلم\" (٧٤٦) باب: جامع صلاة الليل ومَنْ نام عنه أو مرض. و\"سنن أبي داود\" (١٣٤٢، ١٣٥٢) باب: في صلاة الليل.\n(^٣) \"سنن الترمذي\" (٤٤٥) باب: إذا نام عن صلاته بالليل صلَّى بالنهار.\n(^٤) رواه أبو داود (١٣٤٣) باب: في صلاة الليل. وهذِه الرواية صححها الألباني في \"صحيح أبي داود\" ٥/ ٨٩ (١٢١٤).\n(^٥) \"سنن أبي داود\" (١٣٤٧ - ١٣٤٨) باب: في صلاة الليل.","vol":"9","page":75},{"text":"وفي رواية: ولا يقعد في شيء منها حَتَّى يقعد في الثامنة ولا يسلم، ويقرأ في التاسعة ثم يقعد فيدعو بما شاء الله أن يدعو، ويسأله ويرغب إليه، وسلم تسليمة واحدة، ثم يقرأ وهو قاعد بأم القرآن، ويركع وهو قاعد، ثم يقرأ الثانية ويركع ويسجد وهو قاعد، وبدعو بما شاء. أي: يدعو ثم يسلم وينصرف. فلم تزل تلك صلاته حَتَّى بَدَّن (^١) فنقص من التسع ثنتين، فجعلها إلى الست والسبع، وركعة وهو قاعد حَتَّى قبض على ذلك (^٢).\nقَالَ المنذري: ورواية زرارة عن سعد عنها هي المحفوظة، وعندي في سماع زرارة منها نظرٌ، فإن أبا حاتم الرازي قَالَ: قد سمع زرارة من عمران وأبي هريرة وابن عباس، ثم قَالَ: وهذا ما صح له، وظاهره عدم سماعه منها (^٣).\nوفي أبي داود أيضًا من حديث علقمة بن وقاص عنها أنه - ﷺ - كان يوتر بتسع ركعات، ثم أوتر بسبع ركعات، ويركع ركعتين وهو جالس بعد الوتر يقرأ فيهما، فإذا أراد أن يركع قام فركع ثم سجد (^٤).\nولما أورد الترمذي في وصف صلاته - ﷺ - بالليل حديث ابن عباس وحديث عائشة: كان يصلي من الليل تسع ركعات. قَالَ: وفي الباب عن أبي هريرة وزيد (م. عو) بن خالد الجهني والفضل بن عباس. ثم\n_________\n(^١) ورد بهامش الأصل: هذا صوابه، وروي بدن بضم الدال وأنكره غير واحد مخففًا ما لم تكن هذِه صفته وذلك لأن معناها على فطنة .. لحمه وأما معاه مشددة فأسن مفعل من السنن.\n(^٢) \"سنن أبي داود\" (١٣٤٦) باب: في صلاة الليل.\n(^٣) انتهى كلام المنذري \"مختصر السنن\" ٢/ ١٠١. وانظر: \"الجرح والتعديل\" ٣/ ٦٠٣ (٢٧٢٧)، و\"مراسيل ابن أبي حاتم\" ص ٦٣.\n(^٤) \"سنن أبي داود\" (١٣٥١) باب: في صلاة الليل.","vol":"9","page":76},{"text":"قَالَ: وأكثر ما روي عنه في صلاة الليل ثلاث عشرة ركعة مع الوتر، وأقل ما وصف من صلاته من الليل تسع ركعات (^١).\nقلتُ: أما حديث أبي هريرة فلا عدد فيه يحصره، وأما حديث زيد فهو ثلاث عشرة بالوتر، وأما حديث الفضل: فصلى عشرًا وأوتر بواحدة ثم ركع ركعتي الفجر.\nوذكر القاضي عياض عن العلماء أن كل واحد من ابن عباس وزيد وعائشة أخبر بما شاهد.\nوأما الاختلاف في حديث عائشة فقيل: منها، وقيل: من الرواة عنها، فيحتمل أن إخبارها بإحدى عشرة منهن الوتر الأغلبُ، وباقي رواياتها إخبار منها بما كان يقع نادرًا في بعض الأوقات، وأكثره: خمس عشرة بركعتي الفجر، وأقله: سبع.\nوذلك بحسب ما كان يحصل من اتساع الوقت أو ضيقه بطول قراءة أو النوم أو لعذر مرض أو غيره أو في بعض الأوقات عند كبر السنن، كما قالت: لما أسن صلى سبع ركعات، أو تارة تعد الركعتين الخفيفتين في أول قيام الليل، كما رواها زيد، وروتها عائشة، وبعد ركعتي الفجر تارة، وتحذفها تارة أو تعد أحدهما، وقد تكون عدت راتبة العشاء مع ذلك تارة، وحذفتها تارة.\nونقل أبو عمر عن أهل العلم أنهم يقولون: إن الاضطراب عنها في أحاديثها في الحج، والرضاع، وصلاته - ﷺ - بالليل، وقصر صلاة المسافر لم يأت إلا منها؛ لأن الذين يروون عنها حفاظ أثبات (^٢).\n_________\n(^١) \"سنن الترمذي\" ٢/ ٣٠٥.\n(^٢) \"التمهيد\" ٨/ ٢٢٦ - ٢٢٨.","vol":"9","page":77},{"text":"وقال القرطبي: قد أشكلت هذِه الأحاديث على كثير من العلماء حَتَّى إن بعضهم نسبوا حديث عائشة في صلاة الليل إلى الاضطراب، وهذا إنما يصح إذا كان الراوي عنها واحدًا أو أخبرت عن وقت، والصحيح أن كل ما ذكرته صحيح من فعل رسول الله - ﷺ - في أوقات متعددة وأحوال مختلفة حسب النشاط ولتبيين أن كل ذلك جائز (^١).\nثم هذِه الأحاديث دالة على سنية قيام الليل لأنه - ﷺ - فعله وواظب عليه، وأن الوتر من صلاة الليل، وقد كنا ألممنا ببعض في (…) (^٢) في كتاب العلم في باب: السمر في العلم في حديث ابن عباس في مبيته في بيت ميمونة.\nونختم ذلك بكلام المحاملي في \"لبابه\" حيث قَالَ: صلاة الوتر على ستة أنواع: ركعة واحدة، ثلاث ركعات مفصولة، خمس لا يقعد إلا في آخرهن ويسلم، سبع يقعد في السادسة ولا يسلم ثم يقوم إلى السابعة ويتمها، تسع ركعات يتشهد في الثامنة ولا يسلم ثم يقول، إلى التاسعة فيتمها، إحدى عشرة ركعة يسلم من كل ركعتين ثم فرده (^٣).\n_________\n(^١) \"المفهم\" ٢/ ٣٦٧.\n(^٢) غير واضحة بالأصل، ولعلها تقارب (كناشته).\n(^٣) \"اللباب\" ص ١٣٦ - ١٣٧.","vol":"9","page":78},{"text":"<span data-type='title' id=toc-953>١١ - باب قِيَامِ النَّبِيِّ - ﷺ - بِاللَّيْلِ وَنَوْمِهِ، وَمَا نُسِخَ مِنْ قِيَامِ اللَّيْلِ</span>\nوَقَوْلِهِ تَعَالَى ﴿يَا أَيُّهَا الْمُزَّمِّلُ (١) قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢)﴾ إلى قوله: ﴿سَبْحًا طَوِيلًا﴾ [المزمل:١ - ٧] وَقَوْلِهِ: ﴿عَلِمَ أَنْ لَنْ تُحْصُوهُ﴾ إلى قوله: ﴿وَأَعْظَمَ أَجْرًا﴾ [المزمل: ٢٠].\nقَالَ ابْنُ عَبَّاسٍ: نَشَأَ: قَامَ بِالحَبَشِيَّةِ، وِطَاءً: مُوَاطَأَةَ القُرْآنِ أَشَدُّ مُوَافَقَةً لِسَمْعِهِ وَبَصَرِهِ وَقَلْبِهِ ﴿لِيُوَاطِئُوا﴾: لِيُوَافِقُوا [فتح: ٣/ ٢١]\n\n١١٤١ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، أَنَّهُ سَمِعَ أَنَسًا - ﵁ - يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يُفْطِرُ مِنَ الشَّهْرِ حَتَّى نَظُنَّ أَنْ لَا يَصُومَ مِنْهُ، وَيَصُومُ حَتَّى نَظُنَّ أَنْ لَا يُفْطِرَ مِنْهُ شَيْئًا، وَكَانَ لَا تَشَاءُ أَنْ تَرَاهُ مِنَ اللَّيْلِ مُصَلِّيًا إِلاَّ رَأَيْتَهُ وَلَا نَائِمًا إِلاَّ رَأَيْتَهُ. تَابَعَهُ سُلَيْمَانُ وَأَبُو خَالِدٍ الأَحْمَرُ، عَنْ حُمَيْدٍ. [١٩٧٢، ١٩٧٣، ٣٥٦١ - فتح: ٣/ ٢٢]\nثم ذكر فيه عن حميد عن أنس: كَانَ النبي - ﷺ - يُفْطِرُ مِنَ الشَّهْرِ حَتَّى نَظُنَّ أَنْ لَا يَصُومَ مِنْهُ، وَيَصُومُ حَتَّى نَظُنَّ أَنْ لَا يُفْطِرَ مِنْهُ شَيْئًا، وَكَانَ لَا تَشَاءُ أَنْ تَرَاهُ مِنَ اللَّيْلِ مُصَلِّيًا إِلَّا رَأَيْتَهُ وَلَا نَائِمًا إِلَّا رَأَيْتَهُ، تَابَعَهُ سُلَيْمَانُ وَأَبُو خَالِدٍ الأَحْمَرُ، عَنْ حُمَيْدٍ.\nالشرح:\nما ذكره البخاري عن ابن عباس في تفسير ﴿نَاشِئَةَ﴾ ذكره عبد بن حميد في \"تفسيره\" من حديث سعيد بن جبير عنه به سواء (^١)، وذكر\n_________\n(^١) عزاه إليه السيوطي في \"الدر المنثور\" ٦/ ٤٤٣ - ٤٤٤.","vol":"9","page":79},{"text":"ابن فارس نحوه قَالَ: ﴿نَاشِئَةَ اللَّيْلِ﴾ [المزمل: ٦] يريد: القيام والانتصاب للصلاة (^١).\nفمعنى: نشأ بالحبشية: قام. ولعلها وافقت اللغة العربية في هذا الحبشية.\nوقال ابن عباس أيضًا: ﴿نَاشِئَةَ اللَّيْلِ﴾: أوله، ونحو ما بين المغرب والعشاء. وقال الحسن والحكم: هي من العشاء الآخرة إلى الصبح. وعن ابن عباس وابن الزبير: الليل كله ناشئة (^٢). وقول أكثر الناس فيما حكاه ابن التين عنهم وصححه، والمعنى: إن الساعات الناشئة من الليل -إن المبتدئة القبلية- بعضها في إثر بعض.\nوقال الأزهري: ﴿نَاشِئَةَ اللَّيْلِ﴾ [المزمل: ٦] قيامه، مصدر جاء على فاعلة كعاقبة. وقيل: ساعاته. وقيل: كل ما حدث بالليل وبدأ فهو ناشئة.\nوقال نفطويه: كل ساعة قامها قائم من الليل فهي ناشئة.\nوقوله: (وَطِاءً مواطأة). قَالَ الأخفش: ﴿أَشَدُّ وَطْئًا﴾ أي: قيامًا.\nوأصل الوطء في اللغة: الثقل. ومنه الحديث: \"اللهم اشدد وطأتك على مضر\" (^٣) وقيل: أشد وطاء أشد ثباتًا من النهار، نحو ما في البخاري، من قولك: وطئت الشيء: ثبتُّ عليه. وذكر الإسماعيلي في قوله: ﴿وَطْئًا﴾ أنه على التفسير المذكور: القراءة وطاء، ممدود، والمعنى في وطأ مهموز. أي أثبت للقيام، وكأنه يريد أن القيام بعد قومه أعون على القيام ويقيم القراءة.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٨٦٨.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٢٨٢ (٣٥٢٠٥).\n(^٣) يأتي برقم (٦٢٠٠) كتاب: الأدب، باب: تسمية الولد.","vol":"9","page":80},{"text":"وحديث أنس يأتي إن شاء الله في الصوم في باب ما يذكر من صومه وإفطاره بالسند واللفظ (^١).\nوراويه عن حميد هو: محمد بن جعفر بن أبي كثير.\nوسليمان هو: ابن بلال كما صرح به خلف، وأبو خالد هو: سليمان بن حيان، وذكره المزي بلفظ: وقال سليمان، بدل: تابعه. نعم ذكره بلفظ: وقال في الصوم كما سيأتي، وذكر أن في البخاري حديث أبي خالد في الصلاة والصوم عن محمد -وهو ابن سلام- عن أبي خالد، وذاك في الصوم فقط لا هنا فاعلمه.\nوذكر الإسماعيلي أن القاضي أبا يوسف حدث عن محمد بن أبي بكر، ثنا يحيى بن سعيد وحميد: سئل أنس عن صوم رسول الله - ﷺ -، ثم قَالَ: وافقه المعتمر.\nإذا تقرر ذلك: فالحديث دال على أن أعمال التطوع ليست منوطة بأوقات معلومة، وإنما هي على قدر الإرادة والنشاط فيها، فكان - ﷺ - ليس له في شهر من المشهور صيام معروف ولا فطر معروف، وكذا صلاته كانت تختلف، تارة يصلي وتارة ينام، وذلك -والله أعلم- بحسب التيسير.\nوأما الآية الأولى وهي قوله تعالى: ﴿قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢) نِصْفَهُ﴾ [المزمل: ٢ - ٣] ففيها أقوال: منها أن قوله ﴿قُمِ اللَّيْلَ﴾ ليس معناه الفرض بدليل أن بعده ﴿نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا (٣) أَوْ زِدْ﴾ [المزمل: ٣ - ٤] وليس كذا يكون الفرض، وإنما هو ندب وحض. وقيل: هو حتم. ثالثها: أنه حتم وفرض عليه وحده. روي ذلك عن ابن عباس،\n_________\n(^١) برقم (١٩٧٢).","vol":"9","page":81},{"text":"وحجة هذا القول الحديث السالف خشية الافتراض علينا (^١)؛ فدل على أنه لم يكن فرضًا علينا، ويجوز أن فُرض ثم نُسخ بقوله: ﴿فَتَابَ عَلَيْكُمْ﴾ [المزمل:٢٠] وعلى هذا جماعة من العلماء.\nروى النسائي (^٢) من حديث عائشة: افتُرِضَ القيام في أول هذِه السورة على رسول الله - ﷺ - وعلى أصحابه حولًا حَتَّى انتفخت أقدامهم، وأمسك الله خاتمتها اثني عشر شهرًا، ثم نزل التخفيف في آخرها، فصار قيام الليل تطوعًا بعد أن كان فريضة (^٣)، وهو قول ابن عباس ومجاهد وزيد بن أسلم وجماعة، فيما حكاه عنهم النحاس (^٤).\nوقال الحسن وابن سيرين: صلاة الليل فريضة على كل مسلم ولو قدر (حلب) (^٥) شاة (^٦)، وهذا أسلفناه فيما مضى (^٧). قَالَ إسماعيل بن إسحاق: أحسبهما قالا ذلك لقوله تعالى: ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾ [المزمل: ٢٠] قَالَ الشافعي (^٨): سمعت بعض العلماء يقول: إن الله تعالى أنزل فرضًا في الصلاة قبل فرض الصلوات الخمس فقال: ﴿يَا أَيُّهَا المُزَّمِّلُ (١) قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢) نِصْفَهُ﴾ الآية ثم نسخ هذا بقوله: ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾ ثم احتمل قوله ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾ أن يكون فرضًا ثابتًا لقوله تعالى: ﴿وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ﴾\n_________\n(^١) سلف برقم (١١٢٩) باب: تحريض النبي - ﷺ - على صلاة الليل ..\n(^٢) ورد بهامش الأصل: وحديث عائشة في مسلم أيضًا.\n(^٣) \"المجتبى\" ٣/ ١٩٩ - ٢٠٠.\n(^٤) \"ناسخ الحديث ومنسوخه\" ١/ ٢٢٠ - ٢٢١.\n(^٥) كُتبت في الهامش وكتب فوقه (سقط).\n(^٦) \"المصنف\" لابن أبي شيبة ٢/ ٧٣ (٦٦٠٧، ٦٦٠٨) مَن كان يأمر بقيام الليل.\n(^٧) ورد بهامش الأصل: لكن لم يذكر قائله إلا هنا.\n(^٨) \"الأم\" ١/ ٥٩.","vol":"9","page":82},{"text":"[الإسراء: ٧٩] فوجب طلب الدليل من السنة على أحد المعنيين، فوجدنا سنة رسول الله - ﷺ - أن لا واجب من الصلوات إلا الخمس.\nقَالَ أبو عمر: قول بعض التابعين: قيام الليل فرضًا (^١)، ولو كقدر حلب شاة، قولٌ شاذ متروك؛ لإجماع العلماء أن قيام الليل نسخ بقوله: ﴿عَلِمَ أَنْ لَنْ تُحْصُوهُ﴾ [المزمل: ٢٠] الآية (^٢).\nوقد أسلفنا أن الأصح عندنا نسخه في حقه - ﷺ -.\nومعنى الآية السالفة: التقدير -والله أعلم- أنه منصوب بإضمار فعل كأنه قَالَ تعالى: ﴿قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢)﴾ [المزمل: ٢] فعلم تعالى أن هذا الليل يختلف الناس في تقديره على قدر أفهامهم وطاقتهم على القيام، فقال: أو انقص من نصف الليل بعد إسقاط ذلك القليل قليلًا أو زد عليه، وكان هذا تخييرًا من الله تعالى إرادة الرفق بخلقه والتوسعة عليهم، ﴿وَرَتِّلِ القُرْآنَ تَرْتِيلًا﴾: اقرأه على ترتيل، قاله مجاهد.\n﴿قَوْلًا ثَقِيلًا﴾ حرامه وحلاله، قاله مجاهد، وقال الحسن: العمل به (^٣).\n﴿نَاشِئَةَ اللَّيْلِ﴾ بعد النوم. أي: ابتداء عمله شيئًا بعد شيء، وهو من نشأ إذا ابتدأ، وقد سلف، وفيه ما فيه من الخلاف. ﴿أَشَدُّ وَطْئًا﴾: أمكن موقعًا، وقد سلف ما فيه. قَالَ قتادة: أثبت في الخير وأشد في الحفظ للتفرغ بالليل (^٤). ومن قرأ: وطْأً. فالمعنى: أشد مهادًا للتصرف في التفكر والتدبر، قاله مجاهد (^٥)، يواطئ السمع والبصر والقلب.\n_________\n(^١) فوقها في الأصل: كذا.\n(^٢) \"التمهيد\" ٨/ ١٢٤ - ١٢٥.\n(^٣) رواه عنه الطبري في \"تفسيره\" ١٢/ ٢٨١ (٣٥١٩٠).\n(^٤) رواه الطبري في \"تفسيره\" ١٢/ ٢٨٣ (٣٥٢١٤، ٣٥٢١٥).\n(^٥) \"تفسير الطبري\" ١٢/ ٢٨٤ (٣٥٢١٩ - ٣٥٢٢٣).","vol":"9","page":83},{"text":"﴿وَأَقْوَمُ قِيلًا﴾ أي: أثبت للقراءة، قاله مجاهد. قَالَ بعضهم: ولهذا المعنى فرض الله صلاة الليل بالساعات، جزءًا من الليل لا جزءًا من القرآن، إرادة التنبيه على تفهمه وتدبره، والعمل بالقلب وأنه ليس بهَذِّ الحروف وجريه على اللسان، وأن الثواب بمقدار تمام الساعات التي يقرأ فيها.\n﴿سَبْحًا طَوِيلًا﴾ \" فراغًا وحقيقته لغة: التصرف والحركة.\nوأما الآية الثانية وهي قوله تعالى: ﴿عَلِمَ أَنْ لَنْ تُحْصُوهُ﴾ أي: لن تطيقوه. وصحح ابن التين أنه منسوخ بقوله سبحانه: ﴿وَأَقِيمُوا الصَّلَاةَ﴾ [المزمل: ٢٠].","vol":"9","page":84},{"text":"<span data-type='title' id=toc-954>١٢ - باب عَقْدِ الشَّيْطَانِ عَلَى قَافِيَةِ الرَّأْسِ إِذَا لَمْ يُصَلِّ بِاللَّيْلِ</span>\n١١٤٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ إِذَا هُوَ نَامَ ثَلَاثَ عُقَدٍ، يَضْرِبُ كُلَّ عُقْدَةٍ: عَلَيْكَ لَيْلٌ طَوِيلٌ فَارْقُدْ، فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللهَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ صَلَّى انْحَلَّتْ عُقْدَةٌ فَأَصْبَحَ نَشِيطًا طَيِّبَ النَّفْسِ، وَإِلاَّ أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلَانَ\".\n\n١١٤٣ - حَدَّثَنَا مُؤَمَّلُ بْنُ هِشَامٍ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنَا عَوْفٌ قَالَ: حَدَّثَنَا أَبُو رَجَاءٍ قَالَ: حَدَّثَنَا سَمُرَةُ بْنُ جُنْدَبٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - فِي الرُّؤْيَا قَالَ: \"أَمَّا الَّذِي يُثْلَغُ رَأْسُهُ بِالحَجَرِ فَإِنَّهُ يَأْخُذُ القُرْآنَ فَيَرْفِضُهُ وَيَنَامُ عَنِ الصَّلَاةِ المَكْتُوبَةِ\". [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح: ٣/ ٢٤]\nذكر فيه حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ إِذَا هُوَ نَامَ ثَلَاثَ عُقَدٍ، يَضْرِبُ كُلَّ عُقْدَةٍ: عَلَيْكَ لَيْلٌ طَوِيلٌ فَارْقُدْ، فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللهَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَة، فَإِنْ صَلَّى انْحَلَّتْ عُقْدَةٌ فَأَصْبَحَ نَشِيطًا طَيِّبَ النَّفْسِ، وَإِلَّا أَصْبَحَ خَبِيثَ النَّفْسِ كسْلَانَ\".\nوحديث سمرة بن جندب، عن النبي - ﷺ - في الرؤيا: \"أمَّا الذِي يُثْلَغُ رَأْسُهُ بِالحَجَرِ فَإِنَّهُ يَأْخُذُ القُرْآنَ فَيَرْفِضُهُ (^١) وَيَنَامُ عَنِ الصلاةِ المَكْتُوبَةِ\".\nالشرح:\nحديث أبي هريرة يأتي إن شاء الله في صفة إبليس (^٢)، وأخرجه مسلم\n_________\n(^١) ضبطها الناسخ بفتح وكسر الفاء الثانية، وكتب فوقها معًا.\n(^٢) برقم (٣٢٢٩) كتاب: بدء الخلق.","vol":"9","page":85},{"text":"(د. س) أيضًا (^١)، والأعرج هو: عبد الرحمن بن هرمز.\nوحديث سمرة مختصر من حديث طويل يأتي بطوله آواخر الجنائز (^٢)، وأخرجه النسائي (^٣)، وأخرج مسلم منه وأبو داود والترمذي قطعة (^٤)، وكرر البخاري هذِه القطعة في التفسير في سورة التوبة في قوله: ﴿وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ﴾ (^٥) [التوبة: ١٠٢] وفي أحاديث الأنبياء (^٦) والتعبير (^٧)، وأخرجه مختصرًا ومطولًا في الجنائز (^٨)، وبدء الخلق (^٩)، والبيوع (^١٠)، والجهاد (^١١)، والأدب (^١٢).\nو(أبو رجاء) هو: عمران العطاردي.\nوإسماعيل هو: ابن علية.\nو(مؤمل) (في د س) شيخ البخاري هو: ابن هشام أبو هاشم ختن إسماعيل بن علية، مات سنة ثلاث وخمسين ومائتين (^١٣).\n_________\n(^١) برقم (٦٧٦) باب: ما روي فيمن نام الليل.\n(^٢) برقم (١٣٨٦) باب: ما قيل في أولاد المشركين.\n(^٣) \"السنن الكبرى\" ٦/ ٣٥٨ (١١٢٢٦) كتاب: التفسير.\n(^٤) برقم (٢٢٧٥) كتاب: الرؤيا، باب: رؤيا النبي - ﷺ -.\n(^٥) برقم (٤٦٧٤).\n(^٦) برقم (٣٣٥٤) باب: قول الله تعالى: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾.\n(^٧) برقم (٧٠٤٩) باب: تعبير الرؤيا بعد صلاة الصبح.\n(^٨) برقم (١٣٨٦).\n(^٩) برقم (٣٢٣٦) باب: إذا قال أحدكم: آمين.\n(^١٠) برقم (٢٠٨٥) باب: آكل الربا وشاهده وكاتبه.\n(^١١) برقم (٢٧٩١) باب: درجات المجاهدين في سبيل الله.\n(^١٢) برقم (٦٠٩٦) باب: قول الله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ﴾.\n(^١٣) مؤمل هذا: قال أبو حاتم: صدوق، ووثقه أبو داود والنسائي وابن حبان.\nوانظر ترجمته في: \"الجرح والتعديل\" ٨/ ٣٧٥ (١٧١٤). و\"الثقات\" ٩/ ١٨٨.\nو\"تهذيب الكمال\" ٢٩/ ١٨٦ (٦٣٢٣).","vol":"9","page":86},{"text":"إذا تقرر؛ ذلك فالكلام على الحديث الأول من وجوه:\nأحدها:\nالتبويب ليس مطابقًا لما أورده من الحديث، فإن ظاهره أنه يعقد على رأس من يصلي ومن لم يصل، وهذا الاعتراض للمازري، ويتأول كلام البخاري على إرادة استدامة العقد إنما يكون على من ترك الصلاة، وجعل من صلى وانحلت عقده كمن لم يعقد عليه لزوال أثره (^١).\nفإن قلت: فالصديق وأبو هريرة كانا يوتران أول الليل وينامان آخره.\nقيل: أراد الذي ينام ولا نية له في القيام، وأما من صلى من النافلة ما قدر له ونام بنية القيام فلا يدخل في ذلك؛ بدليل قوله - ﷺ -: \"ما من امرئٍ يكون له صلاة بليل يغلبه عليها نوم إلا كتب له أجر صلاته وكان نومه صلاة\" (^٢) ذكره ابن التين.\nالثاني:\nالقافية: مؤخر الرأس، وقافية كل شيء آخره. ومنه: قافية الشِّعْر.\nوقال ابن الأثير: القافية: القفا، وقيل: مؤخر الرأس، وقيل:\nوسطه (^٣). وقال ابن حبيب: وسطه وأعلاه وأعلى الجسد.\n_________\n(^١) \"المعلم بفوائد مسلم\" للمازري ١/ ٢٢٢.\n(^٢) رواه أبو داود (١٣١٤) كتاب: الصلاة، باب: مَنْ نوى القيام فنام، والنسائي ٣/ ٢٥٧، من كان له صلاة بالليل فغلبه عليه النوم، وفي ٣/ ٢٥٨، وأحمد في \"مسنده\" ٦/ ٦٣، ٦/ ٧٢، ومالك في \"الموطأ\" ص ٩٣ كتاب: الصلاة، باب: ما جاء في صلاة الليل من حديث عائشة. وصححه الألباني في \"صحيح أبي داود\" ٥/ ٥٩ (١١٨٧).\n(^٣) \"النهاية في غريب الحديث\" ٤/ ٩٤.","vol":"9","page":87},{"text":"الثالث:\nيحتمل أن يكون هذا العقد حقيقًا بمعنى السحر للإنسان ومنعه من القيام؛ فيعمل فيمن خذل ويصرف عمن وفق، قَالَ تعالى: ﴿وَمِنْ شَرِّ النَّفَّاثَاتِ فِي العُقَدِ (٤)﴾ فشبه تعالى فعل الشيطان بفعل الساحر الذي يأخذ خيطًا ويعقد عليه عقدة ويتكلم عليه فيتأثر المسحور عند ذلك. وقيل: من عقد القلب وتصميمه. فكأنه يوسوس في نفسه ويحدثه بأن عليك ليلًا طويلًا فيتأخر عن القيام.\nالرابع:\nفسر بعضهم العقد الثلاث؛ وقال: هي الأكل والشرب والنوم، ألا ترى أنه من أكثر الأكل والشرب كثر نومه لذلك، واستبعد لقوله: \"إذا هو نام\" فجعل العقد حينئذٍ، والظاهر أنه مَثَلٌ واستعارة من عقد بني آدم وليس بذلك العقد نفسها، ولكن لما كان بنو آدم يمنعون بعقدهم ذلك بصرف من يحاول فيما عقده كان هذا مثله من الشيطان للنائم الذي لا يقوم من نومه إلى ما يجب من ذكر الله والصلاة.\nالخامس:\nإنما خص العقد بالثلاث؛ لأن أغلب ما يكون انتباه النائم في السحر، فإن اتفق له أن يستيقظ ويرجع للنوم ثلاث مرات لم تنتقض النومة الثالثة في الغالب إلا والفجر قد طلع، نبه عليه القرطبي (^١).\nالسادس:\nقوله: (\"يَضْرِبُ مكان كُلَّ عُقْدَةٍ: عَلَيْكَ لَيْلٌ طَوِيلٌ فَارْقُدْ\") يريد: يضرب بالرقاد. ومنه ﴿فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الكَهْفِ﴾ [الكهف: ١١]\n_________\n(^١) \"المفهم\" ٢/ ٤٠٩.","vol":"9","page":88},{"text":"معناه: أن ذلك مقصود الشيطان بذلك العقد، ويعني بقوله: \"عَلَيْكَ لَيْلٌ طَوِيلٌ فَارْقُدْ\" تسويفه بالقيام والإلباس عليه في بقية الليل من الطول ما له فيه فسحة.\nوقوله: (\"لَيْلٌ طَوِيلٌ\") رفع على الابتداء أو على الفاعل بإضمار فعل أي: بقي عليك.\nوقال القرطبي في رواية مسلم: وروايتنا الصحيحة: \"ليل طويل\" على الابتداء والخبر، ووقع في بعض الروايات: عليك ليلًا طويلًا، على الإغراء. والأول أولى من جهة المعنى؛ لأنه الأمكن في الغرور من حيث أنه يخبره عن طول الليل ثم يأمره بالرقاد بقوله: \"فَارْقُدْ\"، وإذا نصب على الإغراء لم يكن فيه إلا الأمر بملازمة طول الرقاد، وحينئذٍ يكون قوله: فارقد ضائعًا (^١).\nالسابع:\nقوله: (\"فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللهَ انْحَلَّتْ عُقْدَةٌ\") فيه -كما قَالَ أبو عمر-: أن الذكر يطرد الشيطان وكذا الوضوء والصلاة، قَالَ: ويحتمل أن يكون الذكر: الوضوء والصلاة لما فيهما من معنى الذكر يختص بهما الفضل في طرد الشيطان (^٢).\nقلتُ: بعيد؛ فقد غاير بينه وبينها، ويحتمل أن تكون كذلك سائر أعمال البر.\nالثامن:\nقوله: (\"فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَة\") فيه ما قلناه.\n_________\n(^١) \"المفهم\" ٢/ ٤٠٩.\n(^٢) \"التمهيد\" ١٩/ ٤٥ - ٤٦.","vol":"9","page":89},{"text":"وقوله: (\"فَإِنْ صَلى انْحَلَّتْ عُقْدَه\") هو بالجمع، وفي بدء الخلق زيادة: \"كلها\" (^١) وروي في غيره بالإفراد.\nقَالَ صاحب \"المطالع\" اختلف في الأخير منها فقط، فوقع في \"الموطأ\" لابن وضاح بالجمع، وكذا ضبطناه في البخاري، وكلاهما صحيح، والجمع أوجه وقد جاء في مسلم في الأولى: \"عُقْدَةٌ\" وفي الثانية: \"عقدتان\" وفي الثالثة: \"انحلت العقد\" (^٢).\nالتاسع:\nالمراد بالصلاة هنا: الفريضة، قاله ابن التين، قَالَ: وقيل: النافلة، واحتج له بالحديث الذي بعد هذا: \"بال الشيطان في أذنه\" (^٣).\nومعنى: (\"أصبح نشيطًا طيب النفس\") للسرور بما وفقه الله له من الطاعة ووعده به من ثوابه، مع ما يبارك في نفسه، وتصرفه في كل أموره مع ما زال عنه من عقد الشيطان وتثبيطه.\nوقوله: (\"وَإِلَّا أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلَانَ\") وذلك لما عليه من عقد الشيطان، وآثار تثبيطه واستيلائه ولم يزل عنه.\nقال أبو عمر: وزعم قوم أن في هذا الحديث ما يعارض الحديث الآخر: \"لا يقولن أحدكم خبثت نفسي\" (^٤) لقوله: \"خَبِيثَ النَّفسِ\"\n_________\n(^١) تأتي برقم (٣٢٦٩) باب: صفة إبليس وجنوده.\n(^٢) مسلم (٧٧٦).\n(^٣) حديث (١١٤٤).\n(^٤) يأتي برقم (٦١٧٩) كتاب: الأدب، باب: لا يقال: خبثت نفسي. ورد في هامش الأصل ما نصه: الظاهر أن الشارع إنما نهى عن أن يقول الإنسان خثبت نفسي لما فيه من ذكر الخبث كأنه كرهه، وأما قوله هنا: \"وإلا أصبح خبيث النفس كسلان\" يدل على جواز استعمال هذا اللفظ مع الكراهة.","vol":"9","page":90},{"text":"وليس كذلك لأن النهي إنما ورد عن إضافة المرء ذلك إلى نفسه كراهية لتلك الكلمة وتشاؤمًا بها إذا أضافها الإنسان إلى نفسه، فإن الخبث: الفسق، قَالَ تعالى: ﴿الخَبِيثَاتُ لِلْخَبِيثِينَ﴾ [النور: ٢٦]، والحديث الثاني: \"أَصْبَحَ خَبِيثَ النَّفْسِ\" ذمًّا لفعله وعيبًا له، ولكل واحد من الخبرين وجه فلا معنى للتعارض، فالنهي منصب أن يقول هذا اللفظ عن نفسه، وهذا إخبار عن صفة غيره (^١).\nالعاشر:\nظاهر الحديث أن من لم يجمع بين الأمور الثلاثة، وهي الذكر والوضوء والصلاة فهو داخل فيمن يصبح خبيث النفس كسلان.\nقَالَ المهلب: قد فسر الشارع معنى العقد وهو: \"عليك ليل طويل فارقد\"، فكأنه يقولها إذا أراد النائم الاستيقاظ إلى حزبه، فينعقد في نفسه أنه بقي من الليل بقية طويلة حَتَّى يروم بذلك إتلاف ساعات ليله وتفويت حزبه فإذا ذكر الله انحلت عقدة أي: علم أنه قد مر من الليل طويل، وأنه لم يبق منه طويل، فإذا قام وتوضأ استبان له ذلك أيضًا، وانحل ما كان عقد في نفسه من الغرور والاستدراج، فإذا صلى واستقبل القبلة، انحلت الثالثة؛ لأنه لم يصغ إلى قوله، ويئس الشيطان منه، ولما كان مؤخر الرأس فيه العقل (^٢) والفهم، فعقده فيه إثباته في فهمه أنه بقي عليه ليل طويل، فيصبح نشيطًا طيب النفس؛ لأنه مسرور بما قدم مستبشرٌ بما وعده ربه من الثواب والغفران، وإلا أصبح مهمومًا بجواز كيد الشيطان عليه، وكسلان بتثبيط الشيطان له عما كان اعتاده من فعل الخير.\n_________\n(^١) \"التمهيد\" ١٩/ ٤٧.\n(^٢) ورد في هامش الأصل: هذا على قول من يقول: إن العقل في الرأس ومذهب الشافعي أنه في القلب وفيه قول ثالث.","vol":"9","page":91},{"text":"وأما الحديث الثاني: فـ\"يثلغ\" بمثناة تحت مضمومة ثم مثلثة ثم لام ثم غين معجمة أي: يشدخ، والشدخ: فضخ الشيء الرطب بالشيء اليابس، ومعنى: \"يرفضه\": يتركه، وهو بفتح الفاء وكسرها كما ذكره ابن التين عن الضبط وعن أهل اللغة أي يترك تلاوته حَتَّى ينساه أو يترك العمل به.\nوعبارة ابن بطال: يترك حفظه والعمل بمعانيه، قَالَ: فأما إذا ترك حفظ حروفه وعمل بمعانيه فليس برافض له، قد أتى في الحديث \"أنه بحشر يوم القيامة أجذم\" (^١) أي: مقطوع الحجة، والرافض له يثلغ رأسه كما سلف، وذلك لعقد الشيطان فيه، فوقعت العقوبة في موضع المعصية.\nوقوله: (\"يَنَامُ عَنِ الصَّلَاةِ المَكْتُوبَةِ\") يعني: لخروج وقتها وفواته، وهذا إنما يتوجه إلى تضييع صلاة الصبح وحدها لأنها التي تبطل بالنوم، وهي التي أكد الله المحافظة عليها، وفيها تجتمع الملائكة. وسائر الصلوات إذا ضيعت فحملها محملها، لكن لهذِه الفضل. ا. هـ (^٢)\nوفي رواية: \"فأتينا على رجلٍ مضطجع على قفاه ورجل قائم على\n_________\n(^١) روى أبو داود (١٤٧٤) عن سعد بن عبادة قال: قال رسول الله - ﷺ -: \"ما من امرئ يقرأ القرآن ثم ينساه إلا لقي الله -﷿- يوم القيامة أجذم\"، ورواه أيضًا عبد الرزاق في \"مصنفه\" ٣/ ٣٦٥ (٥٩٨٩) كتاب: فضائل القرآن، باب: تعاهد القرآن ونسيانه، وعبد بن حميد في \"المنتخب\" ١/ ٢٧٣ (٣٠٧). والطبراني في \"الكبير\" ٦/ ٢٣ (٥٣٩١)، والخطيب في \"الجامع لأخلاق الراوي\" ١/ ١١٠ (٨٥)، كلهم من طريق يزيد بن أبي زياد عن عيسى بن فائدة عن سعد بن عبادة به، قال الألباني: إسناده ضعيف، يزيد ضعيف، وعيسى مجهول، ولم يسمع من ابن عبادة، \"ضعيف أبي داود\" ١٠/ ٨٦ (٢٦١).\n(^٢) \"شرح ابن بطال\" ٣/ ١٣٥.","vol":"9","page":92},{"text":"رأسه بفهر أو صخرة فيشدخ به رأسه، فإذا ضربه تدهده الحجر فانطلق إليه ليأخذه فلا يرجع إلى هذِه حَتَّى يلتئم رأسه، وعاد رأسه كما هو فعاد إليه فضربه\" (^١).\n\nواعترض الإسماعيلي فقال: هذا الحديث لا يدخل في هذا الباب، وليس رفض القرآن: ترك الصلاة بالليل، وهو عجيب منه، فسيأتي في الحديث في الجنائز: \"والذي رأيته يشدخ رأسه فرجل علَّمه الله القرآن فنام عنه بالليل حَتَّى نسيه، ولم يعمل به بالنهار، يفعل به إلى يوم القيامة\" (^٢).\n…\n\n<span data-type='title' id=toc-955>باب</span>\nكذا في أصول البخاري، وفي أصل (^٣) ابن بطال:\n_________\n(^١) يأتي برقم (١٣٨٦) كتاب: الجنائز، باب: ما قيل في أولاد المشركين.\n(^٢) السابق.\n(^٣) ورد بهامش الأصل: وكذا في نسختي وعليها: نفسه.","vol":"9","page":93},{"text":"<span data-type='title' id=toc-956>١٣ - باب إِذَا نَامَ وَلَمْ يُصَلِّ بَالَ الشَّيْطَانُ فِي أُذُنِهِ </span>(^١)\n١١٤٤ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا أَبُو الأَحْوَصِ قَالَ: حَدَّثَنَا مَنْصُورٌ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: ذُكِرَ عِنْدَ النَّبِيِّ - ﷺ - رَجُلٌ فَقِيلَ: مَا زَالَ نَائِمًا حَتَّى أَصْبَحَ، مَا قَامَ إِلَى الصَّلَاةِ. فَقَالَ: \"بَالَ الشَّيْطَانُ فِي أُذُنِهِ\". [٣٢٧٠ - مسلم: ٧٧٤ - فتح: ٣/ ٢٨]\nذكر فيه حديث عَبْدِ اللهِ: قَالَ: ذُكِرَ عِنْدَ النَّبِيِّ - ﷺ - رَجُلٌ فَقِيلَ: مَا زَالَ نَائِمًا حَتَّى أَصْبَحَ، مَا قَامَ إِلَى الصَّلَاةِ. فَقَالَ: \"بَالَ الشَّيْطَانُ فِي أُذُنِهِ\".\nوسيأتي في باب: صفة إبليس إن شاء الله، وفيه: \"أو في أذنيه\" (^٢)، وأخرجه مسلم والنسائي وابن ماجه أيضًا (^٣).\nوهو على ظاهره إذ لا إحالة فيه ويفعل ذلك استهانة به، وبه صرح الداودي وعياض (^٤) وغيرهما.\nويحتمل أن يكون تمثيلًا له ضرب له حين غفل عن الصلاة كمن ثقل سمعه وبطل حسه؛ لوقوع البول الضار في أذنه بقول الراجز:\nبال سهيل في الفضيخ ففسد.\nوليس لسهيل بول، وإنما هو نجم يطلع فيفسد الفضيخ بعده، وإذا أراد غير البول منه فلا ينكر إن كانت هذِه الصفة. قَالَه الخطابي (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١٣٦، وانظر \"اليونينية\" ٢/ ٥٢.\n(^٢) يأتي برقم (٣٢٧٠) كتاب: بدء الخلق.\n(^٣) \"صحيح مسلم\" (٤٧٤) باب: ما روي فيمن نام الليل أجمع حتى أصبح، و\"المجتبي\" ٣/ ٢٠٤، الترغيب في قيام الليل، و\"سنن ابن ماجه\" (١٣٣٠) باب: ما جاء في قيام الليل.\n(^٤) \"إكمال المعلم\" ٣/ ١٣٩.\n(^٥) \"أعلام الحديث\" ١/ ٦٣٦.","vol":"9","page":94},{"text":"وخص البول في الذكر إبلاغًا في التنجيس، وخص الأذن؛ لأنها حاسة الانتباه، والمهلب (والطحاوي) (^١) نحى إلى هذا فقالا: هذا على سبيل الإغياء من تحكم الشيطان في العقد على رأسه بالنوم الطويل.\nقَالَ ابن مسعود: كفي المرء من الشر أن يبول الشيطان في أذنه (^٢).\nفمن نام الليل كله، ولم يستيقظ عند الأذان، ولا تذكر، فالشيطان سد ببوله أذنيه، وأي استهانة أعظم من هذِه حيث صيَّره كنيفًا معدًّا للقاذورات، نسأل الله السلامة.\n_________\n(^١) كذا في الأصل، وتشابكت حروفه ولعله كذلك، حتى بدت كأنها شطب ثناهما في قوله (فقالا). الآتية.\n(^٢) رواه عنه ابن أبي شيبة في \"مصنفه\" ٧/ ١٢٥ (٣٤٥٤٤) كتاب: الزهد.","vol":"9","page":95},{"text":"<span data-type='title' id=toc-957>١٤ - باب الدُّعَاءِ وَالصَّلَاةِ مِنْ آخِرِ اللَّيْلِ</span>\nوَقَالَ تعالى: ﴿كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (١٧)﴾ أَيْ: مَا يَنَامُونَ.\n\n١١٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ وَأَبِي عَبْدِ اللهِ الأَغَرِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَنْزِلُ رَبُّنَا ﵎ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ، يَقُولُ: مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ، مَنْ يَسْأَلُنِي فَأُعْطِيَهُ، مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ\". [٦٣٢١، ٧٤٩٤ - مسلم: ٧٥٨ - فتح: ٣/ ٢٩]\nثم ذكر حديث أَبِي هُرَيْرَةَ: أَنَ رَسُولَ الله - ﷺ - قَالَ: \"يُنْزِلُ رَبُّنَا ﵎ كُلَّ لَيْلَةٍ إِلَي السَّمَاء الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيلِ الأخِرُ، يَقُولُ: مَنْ يَدْعُونِي فَأسْتَجِيبَ لَهُ، مَنْ يَسْأَلُنِي فَأُعْطِيَهُ، مَنْ يَسْتَغْفِرُنِي فَاَغْفِرَ لَهُ\".\nالشرح:\nالهجوع: نوم الليل خاصة. وقيل في معنى الآية: قل ليلة تمر عليهم لم يصيبوا فيها خيرًا.\nوقوله: (أَيْ: يَنَامُونَ). هو ما فسره به جماعات. قَالَ إبراهيم: قليلًا ما ينامون (^١). وقال الضحاك: قليلًا من الناس (^٢). وقال أنس: يصلون طويلًا ما ينامون. وعن الحسن: كانوا يتنفلون بين العشاء والعتمة.\nفعلى قول إبراهيم يجوز أن تكون (ما) زائدة أو مصدرًا مع ما بعدها، وهو قول أهل اللغة. وعلى قول أنس والحسن (ما) نافية. وعلى قول الضحاك هذا الصنف قليل من الناس.\n_________\n(^١) الطبري في \"تفسيره\" ١١/ ٤٥٤ (٣٢١٢٥).\n(^٢) المصدر السابق ١١/ ٤٥٤ (٣٢١٢٨، ٣٢١٢٥).","vol":"9","page":96},{"text":"وحديث أبي هريرة أخرجه مسلم (^١) والأربعة، ويأتي في الدعوات والتوحيد (^٢). قَالَ الترمذي: وفي الباب عن عليًّ وابن مسعود وجبير بن مطعم ورفاعة الجهني وأبي الدرداء وعثمان بن أبي العاص (^٣).\nوقال الطرقي: في الباب: (ورافع بن عرابة) (^٤) وابن عباس وجابر بن عبد الله وعمرو بن عنبسة وأبي موسى. وقال ابن الجوزي: حديث النزول رواه جماعة منهم أبو بكر وعلي وابن مسعود والنواس بن سمعان وأبو ثعلبة الخشني وعائشة في آخرين. وعدد بعض من أسلفناه.\nإذا تقرر ذلك، فالكلام عليه من أوجه:\nأحدها:\nالحديث ليس فيه ذكر الصلاة لكنها محل الدعاء والاستغفار والسؤال، وترجم له في الدعاء باب: الدعاء نصف الليل (^٥). ومراده: النصف الأخير. فإنه قَالَ: حين يبقى ثلث الليل الآخر.\nثانيها:\nقوله: (\"يُنْزِلُ\") هو بضم أوله، من أنزل. قَالَ ابن فورك: ضبط لنا بعض أهل النقل هذا الخبر عن رسول الله - ﷺ -، بضم الياء من ينزل، وذكر أنه ضبط عمن سمع منه من الثقات الضابطين (^٦). وكذا قَالَ\n_________\n(^١) \"صحيح مسلم\" (٧٥٨) باب: الترغيب في الدعاء ..\n(^٢) يأتي برقم (٦٣٢١) باب: الدعاء نصف الليل. و(٧٤٩٤) باب: قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾.\n(^٣) \"سنن الترمذي\" ٢/ ٣٠٨.\n(^٤) كذا في الأصل ولعله رفاعة بن عرابة.\n(^٥) يأتي برقم (٦٣٢١).\n(^٦) \"مشكل الحديث وبيانه\" ص ٢٢٠.\nقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٥/ ٤١٧: وحرَّف بعضهم لفظ =","vol":"9","page":97},{"text":"القرطبي: قد قيده بعض الناس بذلك فيكون معدى إلى مفعول محذوف. أي: يُنزل الله ملكًا. قَالَ: والدليل على صحة هذا ما رواه النسائي من حديث الأغر عن أبي هريرة وأبي سعيد قالا: قَالَ رسول الله - ﷺ -: \"إن الله -﷿- يمهل حَتَّى يمضي شطر الليل الأول، ثم يأمر مناديًا يقول: هل من داع فيستجاب له\" الحديث (^١). وصححه عبد الحق (^٢).\nالثالث:\nجاء هنا: \"حين يبقى ثلث الليل الآخر\".\n_________\n= الحديث فرواه يُنزل من الفعل الرباعي المتعدي. اهـ. وسيأتي لاحقًّا تعليق حول المسألة عمومًا.\n(^١) \"المفهم\" ٢/ ٣٨٦ - ٣٨٧.\nوالحديث في \"السنن الكبرى\" ٦/ ١٢٤ (١٠٣١٦).\n(^٢) \"الأحكام الوسطي\" ٢/ ٥٢.\nقلت: وأبدع شيخ الإسلام في الرد على من احتج بهذا الحديث فقال: من روى عن النبي - ﷺ - أن المنادي يقول ذلك، فقد علمنا أنه يكذب على رسول الله - ﷺ -، فإنه مع أنه خلاف اللفظ المستفيض المتواتر الذي نقلته الأمة خلفًا عن سلف، فاسد في المعقول، فعلم أنه من كذب بعض المبتدعين، كما روى بعضهم ينزل بالضم. اهـ \"مجموع الفتاوى\" ٥/ ٣٧٢.\nوقال في ٥/ ٣٨٤: حديث موضوع. قلت: يعني بهذا اللفظ. وقال: فإن قيل: فقد روي أنه يأمر مناديًا فينادي، قيل: هذا ليس في الصحيح فإن صح أمكن الجمع بين الخبرين بأن ينادي هو ويأمر مناديًا ينادي، أما أن يعارض بهذا النقل الصحيح المستفيض الذي اتفق أهل العلم بالحديث على صحته وتلقيه بالقبول مع أنه صريح في أن الله تعالى هو الذي يقول: \"من يدعوني فأستجيب له، من يسألني فأعطيه، من يستغفرني فأغفر له؟ \" فلا يجوز. اهـ \"مجموع الفتاوى\" ١٢/ ٣١١.\nوالحديث أورده الألباني في \"الضعيفة\" (٣٨٩٧) وصدر كلامه بقوله: منكر بهذا السياق، ثم ذهب يضعفه فأجاد والله وأفاد بما لا تراه في مكان آخر، فبلغ في الكلام عليه ثلاث عشرة صفحة.","vol":"9","page":98},{"text":"وكذا أخرجه البخاري في ثلاثة مواضع من \"صحيحه\" (^١)، وأخرجه مسلم بألفاظ:\nأحدها: هذا.\nثانيها: \"حين يمضي ثلث الليل الأول\" (^٢).\nثالثها: \"لشطر الليل -أو ثلث الليل- الآخر\" (^٣).\nوذكر الترمذي أن الرواية الأولى أصح الروايات (^٤)، وصححها أيضًا غيره، فذكر القاضي عياض (^٥) أن النزول عند مضي الثلث الأول. و\"من يدعوني .. \" إلى آخره في الثلث الآخر. وقال: يحتمل الشارع أعلم بالأول فأخبر به ثم بالثاني فأخبر به، فسمع أبو هريرة الخبرين فنقلهما، وأبو سعيد خبر الثلث الأول فأخبر به مع أبي هريرة. وقال ابن حبان في \"صحيحه\": صح \"حين يمضي شطر الليل أو ثلثاه\"، و\"حين يبقى ثلث الليل الآخر\"، و\"حتى يذهب ثلث الليل الأول\"، فيحتمل أنه في بعض الليالي: حين يبقى ثلث الليل الآخر، وفي بعضها حين يبقى ثلث الليل الأول (^٦).\nقلتُ: ويجوز -والله أعلم- أن يكون ابتداء الأمر من أول الثلث الثاني إلى الثالث.\n_________\n(^١) هذا الموضع، وبرقم (٦٣٢١) الدعوات، باب: الدعاء نصف الليل. و(٧٤٩٤) كتاب: التوحيد، باب: قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾.\n(^٢) \"صحيح مسلم\" (٧٥٨/ ١٦٩) باب: الترغيب في الدعاء والذكر في آخر الليل ..\n(^٣) \"مسلم\" (٧٥٨/ ١٧١).\n(^٤) \"سنن الترمذي\" ٢/ ٣٠٩.\n(^٥) \"إكمال المعلم\" ٢/ ٣٠٩.\n(^٦) \"صحيح ابن حبان\" ٣/ ٢٠٢.","vol":"9","page":99},{"text":"ثم اعلم أن صفات القديم (^١) ﷻ إما أن يكون استحقها لنفسه أو لصفة قامت به أو لفعل يفعله، ولا يطلق شيء من الألفاظ في أوصافه وأسمائه المتفرعة عما تقدم إلا بتوقيف كتاب أو سنة أو اتفاق الأمة دون قياس، فلا مجال له فيها، وقيل ما يرد من مثل هذِه الأخبار من مثل هذا اللفظ -أعني: ينزل- إلا ونظيره في القرآن. قَالَ تعالى: ﴿وَجَاءَ رَبُّكَ وَالمَلَكُ صَفًّا صَفًّا (٢٢)﴾ [الفجر: ٢٢] و﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللهُ فِي ظُلَلٍ مِنَ الغَمَامِ﴾ [البقرة: ٢١٠]، وقوله: ﴿فَأَتَى اللهُ بُنْيَانَهُمْ مِنَ القَوَاعِدِ﴾ [النحل: ٢٦] وأهل البدع يحملونها إذا وردت في القرآن على التأويل (الصحيح) (^٢)، ويأتون من جمل الأخبار على مثل ذلك جحدًا منهم لسنة المصطفي - ﷺ -، واستخفافًا بذوي النهى الناقلين، ﴿وَيَأْبَى اللهُ إِلَّا أَنْ يُتِمَّ نُورَهُ﴾ [التوبة: ٣٢].\nولا فرق بين الإتيان والمجيء والنزول إذا أضيف إلى جسم يجوز عليه الحركة والنقلة التي هي تفريغ مكان وشغل غيره، فإذا أضيف ذلك إلى من لا يليق به الانتقال والحركة كان تأويل ذلك على حسب ما يليق بنعته وصفته تعالى، فالنزول لغة يستعمل لمعان خمسة مختلفة: بمعنى الانتقال: ﴿وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا﴾ [الفرقان: ٤٨] والإعلام: ﴿نَزَلَ بِهِ الرُّوحُ الأَمِينُ (١٩٣)﴾ [الشعراء: ١٩٣] أي: اعلم به الروح الأمين\n_________\n(^١) ليست من أسمائه أنه (القديم) وكما هو معلوم متقرر أن أسماء الله تعالى وصفاته توقيفية، فكان الأولى أن يقول: ﴿الْأَوَّلُ﴾ لأنه لفظ التنزيل.\nقال \"شارح الطحاوية\" ص ٦٧: وقد أدخل المتكلمون في أسماء الله (القديم) وليس هو من أسماء الله تعالى الحسنى، فإن (القديم) في لغة العرب التي نزل بها القرآن هو المتقدم على غيره .. ولم يستعمل إلا في المتقدم على غيره لا فيما يسبقه عدم .. \"شرح الطحاوية\" لابن أبي العز ص ١٦٧.\n(^٢) في (ج): الصريح.","vol":"9","page":100},{"text":"محمدًا - ﷺ -، وبمعنى القول: ﴿سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللهُ﴾ [الأنعام: ٩٣] أي: سأقول مثل ما قال. والإقبال على الشيء، وذلك مستعمل في كلامهم جار في عرفهم، يقولون: نزل من مكارم الأخلاق إلى دنيها. أي: أقبل إلى دنيها ونزل قدر فلان عند فلان إذا انخفض، وبمعنى نزول الحكم، من ذلك قولهم: كنا في خير وعدل حَتَّى نزل بنا بنو فلان.\nأي: حكمهم. وذلك كله متعارف عند أهل اللغة.\nوإذا كانت مشتركة المعنى وجب حمل ما وصف به الرب ﷻ\nمن النزول على ما يليق به من بعض هذِه المعاني التي لا تقتضي له ما لا يليق بنعته من إيجاب حدث يحدث في ذاته، وهو إقباله على أهل الأرض بالرحمة والاستعطاف بالتذكير والتشبه الذي يلقى في قلوب أهل الخير منهم (^١)، والزواجر التي تزعجهم إلى الإقبال على الطاعة ووجدناه تعالى\n_________\n(^١) قال شيخ الإسلام ابن تيمية ﵀: الصواب والمأثور عن سلف الأمة وأئمتها أنه لا يزال فوق العرش. ولا يخلو العرش منه مع دنوه ونزوله إلى السماء الدنيا ولا يكون العرش فوقه. وكذلك يوم القيامة كما جاء به الكتاب والسنة، وليس نزوله كنزول أجسام بني آدم من السطح إلى الأرض بحيث يبقى السقف فوقهم بل الله منزه عن ذلك.\nوأما قول النافي: إنما ينزل أمره ورحمته؛ فهذا غلط لوجوه. وقد تقدم التنبيه على ذلك على تقدير كون النفاة من المثبتة للعلو. وأما إذا كان من النفاة للعلو والنزول جميعًا؛ فيجاب أيضًا بوجوه:\nأحدها: أن الأمر والرحمة إما أن يراد بها أعيان قائمة بنفسها كالملائكة، وإما أن يراد بها صفات وأعراض. فإن أريد الأول؛ فالملائكة تنزل إلى الأرض في كل وقت. وهذا خص النزول بجوف الليل، وجعل منتهاه سماء الدنيا.\nوالملائكة لا يختص نزولها لا بهذا الزمان ولا بهذا المكان. كان أريد صفات وأعراض مثل ما يحصل في قلوب العابدين في وقت السحر من الرقة والتضرع وحلاوة العبادة ونحو ذلك: فهذا حاصل في الأرض ليس منتهاه السماء الدنيا.\nالثاني: إن في الحديث الصحيح: انه ينزل إلى السماء الدنيا ثم يقول: \"لا أسال =","vol":"9","page":101},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عن عبادي غيري\"، ومعلوم أن هذا كلام الله الذي لا يقوله غيره.\nالثالث: أنه قال: \"ينزل إلى السماء الدنيا، فيقول: من ذا الذي يدعوني فأستجيب له؟ من ذا الذي يسألني فأعطيه؟ من ذا الذي يستغفرني فأغفر له؟ حتى يطلع الفجر\"، ومعلوم أنه لا يجيب الدعاء ويغفر الذنوب ويعطي كل سائل سؤله إلا الله، وأمره ورحمته لا تفعل شيئًا من ذلك.\nالرابع: نزول أمره ورحمته لا تكون إلا منه؛ وحينئذ فهذا يقتضي أن يكون هو فوق العالم، فنفس تأويله يبطل مذهبه؛ ولهذا قال بعض النفاة لبعض المثبتين: ينزل أمره ورحمته؛ فقال له المثبت: فممن ينزل؟! ما عندك فوق شيء؛ فلا ينزل منه لا أمر ولا رحمة ولا غير ذلك؟! فبهت النافي وكان كبيرًا فيهم.\nالخامس: أنه قد روى في عدة أحاديث: \"ثم يعرج\" وفي لفظ \"ثم يصعد\".\nالسادس: أنه إذا قدر أن النازل بعض الملائكة، وأنه ينادي عن الله كما حرف بعضهم لفظ الحديث فرواه \"يُنزل\" من الفعل الرباعي المتعدي عن الله كما حرف بعضهم لفظ الحديث فرواه \"ينزل\" من الفعل الرباعي المتعدي أنه يأمر مناديا ينادي؛ لكان الواجب أن يقول: من يدعو الله فيستجيب له؟ من يسأله فيعطيه؟ من يستغفر فيغفر له؟ كما ثبت في \"الصحيحين\"، \"وموطأ مالك\" و\"مسند أحمد بن حنبل\"، وغير ذلك عن أبي هريرة - ﵁ -، عن النبي - ﷺ - أنه قال: وإذا أحب الله العبد نادى في السماء يا جبريل إني أحب فلانا فأحبه؛ فيحبه جبريل؛ ثم ينادي جبريل: إن الله يحب فلانا فأحبوه؛ فيحبه أهل السماء، ثم وضع له القبول في الأرض\"، وقال في البغض مثل ذلك. فقد بين النبي - ﷺ - الفرق بين نداء الله ونداء جبريل. فقال في نداء الله: \"يا جبريل! إني احب فلانا فأحبه\". وقال في نداء جبريل: \"إن الله يحب فلانا فأحبوه\"، وهذا موجب اللغة التي بها خوطبنا، بل وموجب جميع اللغات، فإن ضمير المتكلم لا يقوله إلا المتكلم. فأما من أخبر عن غيره فإنما يأتى باسمه الظاهر وضمائر الغيبة. وهم يمثلون نداء الله بنداء السلطان ويقولون: قد يقال: نادى السلطان، إذا أمر غيره بالنداء -وهذا كما قالت الجهمية المحضة في تكليم الله لموسى: إنه أمر غيره فكلمه، لم يكن هو المتكلم، فقال لهم: إن السلطان إذا أمر غيره أن ينادي أو يكلم غيره أو يخاطبه؛ فإن المنادى ينادي: معاشر الناس! أمر السلطان بكذا، أو رسم بكذا، لا يقول إني أنا أمرتكم بذلك. =","vol":"9","page":102},{"text":"خص بالمدح المستغفرين بالأسحار، ويحتمل أن يكون ذلك فعلًا يظهر بأمره فيضاف إليه كما يقال: ضرب الأمير اللص، ونادى الأمير في البلد، وإنما أمر بذلك فيضاف إليه الفعل كما مضى أنه عن أمره ظهر، إذا احتمل ذلك في اللغة لم ينكر أن يكون لله ملائكة يأمرهم بالنزول إلى السماء الدنيا بهذا الدعاء والنداء فيضاف ذلك إلى الله.\nوحديث النسائي السالف يعضده، وقد سئل الأوزاعي عن معنى هذا الحديث فقال: يفعل الله ما يشاء، وهذِه إشارة منه إلى أن ذلك فعل يظهر منه -﷿-، وذكر حديث كاتب مالك عنه أنه قَالَ في هذا الخبر: ينزل أمره ورحمته، وقد رواه مطرف عنه أيضًا (^١)، وأنكر بعض المتأخرين هذا اللفظ، فقال: كيف يفارقه أمره؟. وهذا كلام من اعتقد أنه ينزل أمره القديم، وليس كذلك، وإنما المراد ما أشرنا إليه، وهو ما يحدث عن أمره، قَالَ الإمام أبو بكر محمد بن فورك: روى لنا بعض أهل النقل هذا الخبر عن رسول الله - ﷺ - بما يؤيد هذا التأويل، وهو بضم الياء من ينزل، وقد تقدم نقل ذلك عنه، فإذا كان ذلك محفوظًا فوجهه ظاهر (^٢).\n_________\n= ولو تكلم بذلك لأهانه الناس ولقالوا: من أنت حتى تأمرنا؟! والمنادي كل ليلة يقول: \"من يدعوني فأستجيب له؟ من يسألني فأعطيه؟ من يستغفرني فأغفر له؟ \" كما في ندائه لموسى - ﵇ -: (إننى أنا الله لا إله إلا أنا فاعبدنى وأقم الصلاة لذكري)، وقال: (إني أنا الله رب العالمين). ومعلوم أن الله لو أمر ملكًا أن ينادي كل ليلة أو ينادي موسى لم يقل الملك: \"من يدعوني فأستجيب له؟ من يسألنى فأعطيه؟ من يستغفرنى فاغفر له؟ \"، ولا يقول: \"لا أسأل عن عبادي غيري\".\n\"مجموع الفتاوى\" ٥/ ٤١٥ - ٤١٨.\n(^١) قال شيخ الإسلام ابن تيمية ﵀: نقل عن مالك رواية أنه تأول \"ينزل إلى\nالسماء الدنيا\" أنه ينزل أمره. لكن هذا من رواية حبيب كاتبه وهو كذاب باتفاقهم.\nوقد رويت من وجه آخر لكن في الإسناد مجهول. \"مجموع الفتاوى\" ١٦/ ٤٠٥.\n(^٢) \"مشكل الحديث وبيانه\" ص ٢٢٠ وما قبله أيضًا هو من كلام ابن فورك.","vol":"9","page":103},{"text":"وقد سئل بعض العلماء عن حديث التنزيل، فقال: تفسيره قول إبراهيم حين أفل النجم: ﴿لَا أُحِبُّ الآفِلِينَ﴾ [الأنعام: ٧٦] فَطَلَبَ رَبُّا لا يجوز عليه الانتقال والحركات، ولا يتعاقب عليه النزول، وقد مدحه الله تعالى بذلك وأثنى عليه في كتابه بقوله: ﴿وَكَذَلِكَ نُرِي إِبْرَاهِيمَ﴾ إلى قوله: ﴿مِنَ المُوقِنِينَ﴾ [الأنعام: ٧٥] فوصفه باليقين، وحكي عن بعض السلف في هذا الحديث وشبهه الإيمان بها وإجراؤها على ظاهرها، ونفي الكيفية عنها.\nوكان مكحول والزهري يقولان: أمرُّوا الأحاديث (^١). وقال أبو عبد الله: نحن نروي هذِه الأحاديث ولا نرفع بها المعاني. وإلى نحو هذا نحى مالك في سؤال الاستواء على العرش (^٢).\nوحمل الداودي مذهبه في هذا الحديث على نحو من ذلك وقال فيما تقدم عنه: نقله حبيب، وليس حبيب بالقوي (^٣). وضعفه غيره أيضًا لكنا أسلفنا أنه لم ينفرد به.\nفصارت مذاهب العلماء في هذا الحديث وشبهه ثلاثة:\nفرقة قائلة بالتأويل كما سلف محتجين بالحديث الآخر: \"إذا تقرب\n_________\n(^١) رواه عن مكحول والزهري البيهقي في \"الأسماء والصفات\" ٢/ ٣٧٧ (٩٤٥).\n(^٢) روى البيهقي بسنده إلى عبد الله بن وهب قال: كنا عند مالك بن أنس فدخل رجل فقال: يا أبا عبد الله: ﴿الرَّحْمَنُ عَلَى العَرْشِ اسْتَوَى (٥)﴾، كيف استواؤه؟ قال: فأطرق مالك وأخذته الرحضاء، ثم رفع رأسه فقال: الرحمن على العرش استوى كما وصف نفسه، ولا يقال: كيف وكيف عنه مرفوع، وأنت رجل سوء صاحب بدعة أخرجوه.\nقال: فأخرج الرجل. \"الأسماء والصفات\" ٢/ ٣٠٤ - ٣٠٥ (٨٦٦، ٨٦٧).\n(^٣) ورد في هامش الأصل ما نصه: حبيب بن أبي حبيب كاتب مالك، قال الذهبي في \"المغني\": قال أحمد: كان يكذب وقال أبو داود كان يضع الحديث، توفى سنة ٢١٨ روى له بن ماجه.","vol":"9","page":104},{"text":"إليَّ ذراعًا تقربت منه باعًا، وإذا أتاني يمشي أتيته هرولة\" (^١). وفرقة قالت بالوقف عن جميعها. وفرقة قالت بالتأويل في بعضها.\nسئل مالك في \"العتبية\" عن الحديث الذي جاء في جنازة سعد بن معاذ في العرش (^٢): قال: لا يتحدث به، وما يدعو الإنسان إلى أن يتحدث به، وهو يرى ما فيه من التغرير؟!\nوحديث \"إن الله خلق آدم على صورته\" (^٣). وحديث الساق (^٤).\nقَالَ ابن القاسم: لا ينبغي لمن يتقي الله أن يتحدث بمثل هذا. قيل له: فالحديث الذي جاء: إن الله يضحك (^٥). فلم يره من هذا وأجازه، وكذلك حديث النزول. ويحتمل أن يفرق بينهما من وجهين:\nأحدهما: أن حديث النزول والضحك صحيحان لا طعن فيهما، وحديث اهتزاز العرش قد سلف الإنكار له والمخالفة فيه من الصحابة. وحديث الصورة والساق ليس تبلغ أسانيدهما في الصحة درجة حديث النزول (^٦).\n_________\n(^١) يأتي برقم (٧٤٠٥) كتاب: التوحيد، باب: قول الله تعالى: ﴿وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ﴾.\n(^٢) حديث اهتزاز العرش لموت سعد، يأتي برقم (٣٨٠٣) كتاب: مناقب الأنصار، باب: مناقب سعد بن معاذ.\n(^٣) يأتي هذِه الحديث برقم (٣٣٢٦) كتاب: أحاديث الأنبياء، باب: خلق آدم وذريته.\n(^٤) يشير إلى حديث أبي هريرة وأبي سعيد الطويل الآتي برقم (٧٤٣٩) وفيه: \"فيقول: هل بينكم وبينه آية تعرفونه: فيقولون: الساق، فيكشف عن ساقه فيسجد له كل مؤمن .. \" الحديث.\n(^٥) يأتي هذا الحديث برقم (٢٨٢٦) كتاب: الجهاد والسير، باب: الكافر يقتل المسلم ثمَّ يسلم ..\n(^٦) انظر: \"المنتقى\" ١/ ٣٥٧.","vol":"9","page":105},{"text":"والثاني: أن التأويل في النزول أبين وأقرب، والعذر بسوء التأويل فيها أبعد، وبالله التوفيق.\nوفي الحديث أيضًا أن آخر الليل أفضل الدعاء والاستغفار، قَالَ تعالى: ﴿وَبِالأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (١٨)﴾ [الذاريات: ١٨] وروى محارب بن دثار، عن عمه، أنه كان يأتي المسجد في السحر ويمر بدار ابن مسعود، فيسمعه يقول: اللهم إنك أمرتني فأطعت ودعوتني فأجبت، وهذا سحر فاغفر لي. فسئل ابن مسعود عن ذلك فقال: إن يعقوب - ﵇ - أخر نيته إلى السحر بقوله: ﴿سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي﴾ (^١). وروى الجريري أن داود سأل جبريل، أي الليل أسمع؟ فقال: لا أدري غير أن العرش يهتز في السحر (^٢).\nوقوله: أسمع، يريد أنها أرفع للسمع، والمعنى أنها أولى بالدعاء وأرجى للاستجابة، وهذا كقول ضماد حين عرض عليه الشارع الإسلام فقال: سمعت كلامًا لم أسمع قط كلامًا أسمع منه (^٣)، يريد أبلغ ولا أنجع في القلب (^٤)\n_________\n(^١) روى هذا الأثر سعيد بن منصور في \"سننه\" ٥/ ٤١٠ (١١٤٤). والطبري في \"تفسيره\" ٧/ ٣٠٠ (١٩٨٧٦). والطبراني في \"الكبير\" ٩/ ١٠٤ (٥٨٤٨). وعزاه السيوطي في \"الدر المنثور\" ٤/ ٦٨ لأبي عبيد وابن المنذر وابن أبي حاتم، وأورده الهيثمي في \"مجمع الزوائد\" ١٠/ ١٥٥ وقال: رواه الطبراني، وفيه: عبد الرحمن ابن إسحاق الكوفي، وهو ضعيف.\n(^٢) روى هذا الأثر ابن أبي شيبة ٧/ ٩١ (٣٤٢٤٠). كتاب الزهد، وأبو نعيم في \"الحلية\" ٦/ ٢٠٣.\n(^٣) هذا الحديث رواه \"مسلم\" (٨٦٨) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة.\n(^٤) ورد في هامش الأصل: ثم بلغ في السادس بعد التسعين كتبه مؤلفه سامحه الله.","vol":"9","page":106},{"text":"<span data-type='title' id=toc-958>١٥ - باب مَنْ نَامَ أَوَّلَ اللَّيْلِ وَأَحْيَا آخِرَهُ</span>\nوَقَالَ سَلْمَانُ لأَبِي الدَّرْدَاءِ: نَمْ. فَلَمَّا كَانَ مِنْ آخِرِ اللَّيْلِ قَالَ: قُمْ الآن. قَالَ النَّبِيُّ - ﷺ -: \"صَدَقَ سَلْمَانُ\".\n\n١١٤٦ - حَدَّثَنَا أَبُو الوَلِيدِ حَدَّثَنَا شُعْبَةُ. وَحَدَّثَنِي سُلَيْمَانُ قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ قَالَ: سَأَلْتُ عَائِشَةَ ﵂: كَيْفَ صَلَاةُ النَّبِيِّ - ﷺ - بِاللَّيْلِ؟ قَالَتْ: كَانَ يَنَامُ أَوَّلَهُ وَيَقُومُ آخِرَهُ، فَيُصَلِّي ثُمَّ يَرْجِعُ إِلَي فِرَاشِهِ، فَإِذَا أَذَّنَ المُؤَذِّنُ وَثَبَ، فَإِنْ كَانَ بِهِ حَاجَةٌ اغْتَسَلَ، وَإِلَّا تَوَضَّأَ وَخَرَجَ. [مسلم: ٩٣٧ - فتح: ٣/ ٣٢]\nوذكر حديث الأسود عن عائشة: كَانَ يَنَامُ أَوَّلَهُ وَيَقُومُ آخِرَهُ .. الحديث.\nأما حديث سلمان فسيأتي في الصوم والأدب مسندًا (^١). وقال الترمذي: حسن صحيح (^٢).\nو(أبو الدرداء) اسمه: عويمر بن زيد.\nوحديث عائشة أخرجه مسلم أيضًا (^٣). قَالَ الإسماعيلي: هذا حديث يغلط في معناه الأسود، فإن الأخبار الجياد: كان إذا أراد أن ينام وهو جنب توضأ وأمر بذلك من سأله (^٤). وإنما كان يقوم آخره لأجل حديث النزول السالف، وهذا كان فعل السلف.\n_________\n(^١) في الصوم برقم (١٩٦٨) باب: من أقسم على أخيه ليفطر في التطوع.\nوفي الأدب برقم (٦١٣٩) باب: صنع الطعام والتكلف للضيف.\n(^٢) \"سنن الترمذي\" ٤/ ٦٠٩.\n(^٣) برقم (٧٣٩) باب: صلاة الليل ..\n(^٤) سلف من حديث عائشة برقم (٢٨٨) أنها قالت: كان النبي - ﷺ - إذا أراد أن ينام وهو جنب، غسل فرجه، وتوضأ للصلاة.","vol":"9","page":107},{"text":"وروى الزهري عن عروة عن عبد الرحمن بن عبد القاري قَالَ: قَالَ عمر: الساعة التي تنامون فيها أعجب إليَّ من الساعة التي تقومون فيها (^١). وقال ابن عباس في قيام رمضان: ما تتركون منه أفضل بما تقومون فيه (^٢).\nوفيه: دلالة على أن في رجوعه من الصلاة إلى فراشه قد كان يطأ ويصبح جنبًا ثم يغتسل، وقد كان لا يفعل ذلك. قيل: وظاهره عدم وضوئه للنوم مع الجنابة.\n_________\n(^١) روى هذا الأثر ابن أبي شيبة ٢/ ١٦٧ (٧٧٠٧).\n(^٢) رواه ابن أبي شيبة ٢/ ١٦٧ (٧٧٠٧).","vol":"9","page":108},{"text":"<span data-type='title' id=toc-959>١٦ - باب قِيَامِ النَّبِيِّ - ﷺ - بِاللَّيْلِ فِي رَمَضَانَ وَغَيْرِهِ</span>\n١١٤٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ أَخْبَرَهُ، أَنَّهُ سَأَلَ عَائِشَةَ ﵂: كَيْفَ كَانَتْ صَلَاةُ رَسُولِ اللهِ - ﷺ - فِي رَمَضَانَ؟ فَقَالَتْ: مَا كَانَ رَسُولُ اللهِ - ﷺ - يَزِيدُ فِي رَمَضَانَ وَلَا فِي غَيْرِهِ عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّي أَرْبَعًا، فَلَا تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعًا، فَلَا تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي ثَلَاثًا، قَالَتْ عَائِشَةُ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَتَنَامُ قَبْلَ أَنْ تُوتِرَ؟ فَقَالَ: \"يَا عَائِشَةُ، إِنَّ عَيْنَيَّ تَنَامَانِ وَلَا يَنَامُ قَلْبِي\". [انظر: ٢٠١٣، ٣٥٦٩، ١١٤٠ - مسلم: ٧٣٨ - فتح: ٣/ ٣٣]\n\n١١٤٨ - حَدَّثَنَا محمدُ بْنُ الُمثَنَّى، حَدَّثَنَا يَحيَى بن سَعِيدٍ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ ﵂ قَالَت: مَا رَأَيتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي شَيْءِ مِنْ صَلَاةِ اللَّيْلِ جَالِسًا، حَتَّى إِذَا كَبِرَ قَرَأَ جَالِسًا، فَإذَا بَقِيَ عَلَيْهِ مِنَ السُّورَةِ ثَلَاثُونَ أَؤ أَرْبَعُونَ آيَةً قَامَ فَقَرَأَهُنَّ، ثُمَ رَكَعَ. [انظر: ١١١٨ - مسلم: ٧٣١ - فتح: ٣/ ٣٣]\nذكر فيه حديث عائشة: مَا كَانَ يَزِيدُ فِي رَمَضَانَ وَلَا فِي غَيْرِهِ عَلَى إِحْدى عَشْرَةَ رَكْعَةً، يُصَلِّي أَرْبَعًا، فَلَا تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ .. الحديث.\nوحديثها أيضًا: مَا رَأَيْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي شَئٍ مِنْ صَلَاةِ اللَّيلِ جَالِسًا، حَتَّى إِذَا كَبِرَ قَرَأَ جَالِسًا، فَإِذَا بَقِيَ عَلَيْهِ مِنَ السُّورَةِ ثَلَاثُونَ أَوْ أَرْبَعُونَ آيةً قَامَ فَقَرَأَهُنَّ، ثُمَّ رَكَعَ.\nالشرح:\nحديث عائشة الأول يأتي في الصوم وصفته - ﷺ - (^١)، وأخرجه مسلم\n_________\n(^١) في الصوم برقم (٢٠١٣) باب: فضل مَن قام رمضان. وفي صفته - ﷺ - برقم (٣٥٦٩) باب: كان النبي - ﷺ - تنام عينه ولا ينام قلبه.","vol":"9","page":109},{"text":"أيضًا، وأبو داود والنسائي، والترمذي، وقال: حسن صحيح (^١).\nأخرجاه عن مالك عن سعيد المقبري عن أبي سلمة عنها.\nقَالَ أبو عمر: وهكذا هو في \"الموطأ\" عند جماعة الرواة فيما علمت، ورواه محمد بن معاذ بن المستهل، عن القعنبي، عن مالك، عن ابن شهاب عن أبي سلمة، عنها. والصواب الأول (^٢).\nوأخرجه البخاري في الاعتصام وصفته - ﷺ - من حديث سعيد بن ميناء عن جابر (^٣). وحديثها الثاني أخرجه مسلم أيضًا (^٤)، وأبو داود والنسائي وابن ماجه، وقد أسلفنا اختلاف الآثار في عدد صلاته - ﷺ - قريبًا.\nواختلف العلماء في عدد الصلاة في رمضان، فذكر ابن أبي شيبة: حدثنا يزيد بن هارون، ثنا إبراهيم (ت. ق) (^٥) بن عثمان، عن الحكم، عن مقسم، عن ابن عباس أن النبي - ﷺ - كان يصلي في رمضان عشرين ركعة والوتر (^٦)، وروي مثله عن عمر بن الخطاب وعليٍّ وأُبي بن\n_________\n(^١) مسلم برقم (٧٣٨) باب: صلاة الليل وعدد ركعات النبي - ﷺ - ..، و[أبو داود برقم (١٣٤١) باب: في صلاة الليل، والترمذي برقم (٤٣٩) باب: ما جاء في وصف صلاة النبي - ﷺ - بالليل، والنسائي ٣/ ٢٣٤ باب: كيف الوتر بثلاث؟].\n(^٢) \"التمهيد\" ٢١/ ٦٩.\n(^٣) برقم (٣٥٦٩) باب: كان النبي - ﷺ - تنام عينه ولا ينام قلبه، وبرقم (٧٢٨١) باب: الاقتداء بسنن رسول الله - ﷺ -.\n(^٤) برقم (٧٣١) باب: جواز النافلة قائمًا وقاعدًا ..\n(^٥) ورد في هامش الأصل: إبراهيم (ت. ق) هذا جد ابن أبي شيبة المكنى بأبي شيبة ضعيف تركه غير واحد. قال الذهبي في \"الكاشف\" ترك حديثه، وقال البخاري: سكتوا عنه وقال يزيد بن هارون في كاتبه ما قضى على الناس في زمانه أعدل منه توفي سنة ١٦٩. (ت ق).\n(^٦) \"المصنف\" ٢/ ١٦٦ (٧٦٩١) كم يصلي في رمضان من ركعة.","vol":"9","page":110},{"text":"كعب (^١)، وبه قَالَ الكوفيون والشافعي وأحمد (^٢)، إلا أن إبراهيم هذا هو جد ابن شيبة، وهو ضعيف فلا حجة في حديثه، والمعروف القيام بعشرين ركعة في رمضان عن عمر وعليًّ، قاله ابن بطال (^٣) ونقله القاضي عياض عن جمهور العلماء، ونقله ابن رشد عن داود (^٤).\nوقال عطاء: أدركت الناس يصلون ثلاثًا وعشرين ركعة، الوتر منها ثلاثًا (^٥).\nوروى ابن مهدي عن داود بن قيس. قَالَ: أدركت الناس في المدينة في زمان عمر بن عبد العزيز وأبان بن عثمان يصلون ستًّا وثلاثين ركعة، ويُوتَرُ بثلاث (^٦). وهو قول مالك وأهل المدينة (^٧)، وجعله الشافعي خاصًّا بأهل المدينة؛ لشرفهم وفضل مهاجرهم. ونقل ابن رشد عن ابن القاسم عن مالك: الوتر بركعة (^٨). وحكي [أن] (^٩) الأسود بن يزيد، كان يقوم بأربعين ركعة ويوتر بسبع.\nوقول عائشة: (يُصَلِّي أَرْبَعًا ثُمَّ أَرْبَعًا ثُمَّ ثَلَاثًا) قد أسلفنا في أبواب الوتر أن ذلك مرتب على قوله: \"صلاة الليل مثنى مثنى\" لأنه مفسر وقاض على المجمل، وقد جاء بيان هذا في بعض طرق هذا\n_________\n(^١) \"المصنف\" ٢/ ١٦٥ (٧٦٨٠ - ٧٦٨١،٧٦٨٣).\n(^٢) انظر: \"المبسوط\" ٢/ ١٤٤، \"الأم\" ١/ ١٢٥، \"المغني\" ٢/ ٦٠٤.\n(^٣) \"شرح ابن بطال\" ٣/ ١٤١.\n(^٤) \"بداية المجتهد\" ١/ ٤٠٠.\n(^٥) رواه عن عطاء ابن أبي شيبة ٢/ ١٦٥ (٧٦٨٨).\n(^٦) روى هذا الأثر ابن أبي شيبة ٢/ ١٦٦ (٧٦٨٨).\n(^٧) \"المدونة\" ١/ ١٩٣، \"المعونة\" ١/ ١٥٠.\n(^٨) وهي روايتان عن ابن القاسم انظر: \"المنتقى\" ١/ ٢٢٣.\n(^٩) زيادة يقتضيها السياق ليست في الأصول.","vol":"9","page":111},{"text":"الحديث، روى ابن أبي ذئب والأوزاعي، عن ابن شهاب، عن عروة، عن عائشة قالت: كان رسول الله - ﷺ - يصلي بالليل إحدى عشرة ركعة بالوتر يسلم بين كل ركعتين (^١).\nفإن قلت: إذا كان يفصل بالسلام فما الحكمة في الجمع؟\nقلتُ: لينبه على أن صفتهما وطولهما من جنس واحد وأن الآخر بعدها ليست من جنسها وإن كانت أخذت من الحسن والطول حظها.\nوقيل في قولها: (يُصَلِّي أَرْبَعًا ثُمَّ أَرْبَعًا ثُمَّ ثَلَاثًا). أي: أنه كان ينام بينهن.\nوروي نحوه عن ابن عباس، وفيه دلالة على جواز فعل ذلك، بل هو عند أبي حنيفة: أفضل التطوع أن يصلي أربعًا بتسليمة (^٢). واحتج من قَالَ ذلك بحديث الليث، عن ابن أبي مليكة، عن يعلى، عن أم سلمة أنها وصفت صلاته - ﷺ - بالليل وقراءته فقالت: كان يصلي ثم ينام قدر ما صلى، ثم يصلي قدر ما نام ثم ينام قدر ما صلى، ثم يقوم فيوتر (^٣).\n_________\n(^١) رواه النسائي في \"السنن الكبرى\" ١/ ٥١٢ (١٦٤٩).\n(^٢) انظر: \"بدائع الصنائع\" ١/ ٢٩٤، \"تبيين الحقائق\" ١/ ١٧٢.\n(^٣) رواه أبو داود (١٤٦٦) باب: استحباب الترتيل في القراءة، والترمذي (٢٩٢٣) باب: ما جاء كيف كان قراءة النبي - ﷺ -؟ والنسائي في \"المجتبى\" ٢/ ١٨١، ٣/ ٢١٤، وأحمد في \"مسنده\" ٦/ ٢٩٤، و٦/ ٣٠٠. وابن خزيمة في \"صحيحه\" ٢/ ١٨٨ (١١٥٨) باب: الترتل بالقراءة في صلاة الليل. والطحاوي في \"شرح معاني الآثار\" ١/ ٢٠١، وفي \"شرح مشكل الآثار\" كما في \"تحفة الأخيار\" ٨/ ١٩٨ (٥٨٤٧). وأبو الشيخ في \"أخلاق النبي - ﷺ -\" ٣/ ١٤١ (٥٥٤) نعت قراءة النبي - ﷺ -.\nوالحاكم في \"المستدرك\" ١/ ٣٠٩، ٣١٠ كتاب: صلاة التطوع.\nكلهم من طريق الليث عن عبد الله بن عبيد الله ابن أبي مليكة عن يعلى أنه سأل أم سلمة. الحديث.\nقال أبو عيسى: هذا حديث حسن صحيح غريب لا نعرفه إلا من حديث ليث بن سعد عن ابن أبي مليكة عن يعلى بن بملك عن أم سلمة أن النبي - ﷺ - كان يُقطِّع =","vol":"9","page":112},{"text":"وقولها: (أتنام قبل أن توتر؟) كأنها توهمت أن الوتر إثر الصلاة على ما شاهدته من أبيها؛ لأنه كان يوتر إثرها، فلما رأت منه خلاف ذلك سألته عن ذلك فأخبرها أن عينيه تنامان ولا ينام قلبه -أي: عن مراعاة الوقت- وليس ذلك لأبيها، وهذِه من أعلى مراتب الأنبياء، ولذلك قَالَ ابن عباس: رؤيا الأنبياء وحي. لأنهم يفارقون سائر البشر في نوم القلب، ويساوونهم في نوم العين، وكان يغط ثم يصلي. قَالَ عكرمة: كان محفوظًا، وإنَّما كان يتوضأ من الانتباه من النوم وإن كان لا يتوضأ بعد نومه؛ لأنه كان يتوضأ لكل صلاة، ولا يبعد أن يتوضأ إذا غامر قلبه النوم واستولى عليه، وذلك في النادر، كنومه في الوادي إلى أن طلعت الشمس، ليسنَّ لأمته أن الصلاة لا يسقطها خروج الوقت وإن كان معلومًا بنوم أو نسيان.\nوفي حديث عائشة الآتي: قيامه - ﷺ - بالليل، ومعنى قيامه عند الركوع؛ لئلا يخلي نفسه من فضل القيام في آخر الركعة، وليكون انحطاطه إلى الركوع والسجود من قيام إذ هو أبلغ وأشد في التذلل والخشوع.\nوفيه: دليل للمذهب الصحيح أنه يجوز أن يقال: رمضان. بغير\n_________\n= قراءته. وحديث الليث أصح ا. هـ.\nوقال أبو عبد الله الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه.\nوقال الألباني في \"ضعيف أبي داود\": ١٠/ ٨٥ (٢٦٠): إسناده ضعيف؛ يعلى بن مملك مجهول.\nقلت: رواية ابن جريج التي أشار إليها الترمذي أخرجها في \"سننه\" (٢٩٢٧)، وعبد الرزاق في \"مصنفه\" ٣/ ٣٨ (٤٧٠٩)، وابن حبان في \"صحيحه\" ٦/ ٣٦٦ (٢٦٣٩).","vol":"9","page":113},{"text":"إضافته إلى شهر، وإنما سألها أبو سلمة عن صلاته في رمضان ليقف على حقيقة ركعاته.\nوفيه: أن تطويل القراءة في القيام وتحسين الركوع والسجود أكثر من تكثير الركوع والسجود. وعكست طائفة، وفصلت أخرى فقالت: تطويل القيام في الليل أفضل وتكثير الركوع والسجود في النهار أفضل. ومذهب الشافعي أن تطويل القيام أفضل (^١).\nوفيه: جواز الركعة الواحدة بعضها قيامًا وبعضها قعودًا، وهو مذهبنا ومالك وأبي حنيفة وعامة العلماء (^٢)، وسواء قام ثم قعد أو عكس، ومنعه بعض السلف. وعن أبي يوسف ومحمد بن الحسن وأشهب: لا تجزئه.\nوقولها: من صلاة الليل جالسًا. اختلف في كيفية الجلوس في الصلاة، فعن أبي حنيفة: يقعد في حال القراءة كما يقعد في سائر الصلاة، وإن شاء توبع وإن شاء احتبى. وعن أبي يوسف: يحتبي. وعنه: يتربع إن شاء. وعن محمد: يتربع. وعن زفر: يقعد كما (يقعد) (^٣) في التشهد. وعن أبي حنيفة في صلاة الليل: يتربع من أول الصلاة إلى آخرها. وقال أبو يوسف: إن جاء في وقت الركوع والسجود يقعد كما يقعد في تشهد المكتوبة. وعن أبي يوسف: يركع متربعًا، وإذا أراد الركوع ثنى رجله اليسرى وافترشها (^٤)، وهومخير بين أن يركع من قعود وبين أن يقوم عند آخر قراءته.\n_________\n(^١) انظر: \"معرفة السنن والآثار\" ٤/ ٤٢، \"المجموع\" ٣/ ٢٣٨.\n(^٢) انظر: \"معرفة السنن والآثار\" ٤/ ٣٢، \"المدونة\" ١/ ٧٩ - ٨٠، \"المبسوط\" ١/ ٢٠٨، \"المغنى\" ٢/ ٥٦٧ - ٥٦٨.\n(^٣) من (ج).\n(^٤) انظر: \"البناية\" ٢/ ٦٤٩.","vol":"9","page":114},{"text":"قَالَ في \"المغني\": فإن الأمرين جميعًا جاء عن رسول الله - ﷺ - على ما روته عائشة عنه (^١). والإقعاء مكروه، والافتراش عندنا أفضل من التربع على أظهر أقوال الشافعي (^٢).\nثالثها: ينصب ركبته اليمنى كالقارئ بين يدي المقرئ. وعند مالك: يتربع. كما ذكره القرافي في \"الذخيرة\" (^٣)، وقال في \"المغني\" عن أحمد: يقعد متربعًا في حال القيام ويثني رجليه في الركوع والسجود (^٤)، ثم القعود في حقه - ﷺ - كالقيام في حال القدرة وغيرها تشريفًا له وتخصيصًا.\n_________\n(^١) \"المغني\" ٢/ ٥٦٩.\n(^٢) انظر: \"روضة الطالبين\" ١/ ٢٣٥.\n(^٣) \"الذخيرة\" ٢/ ١٦٣.\n(^٤) \"المغني\" ٢/ ٥٦٩.","vol":"9","page":115},{"text":"<span data-type='title' id=toc-960>١٧ - باب فَضْلِ الصلاة عند الطُّهُورِ بِاللَّيْلِ وَالنَّهَارِ، وَفَضْلِ الصَّلَاةِ بَعْدَ الوُضُوءِ بِاللَّيْلِ وَالنَّهَارِ</span>\n١١٤٩ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ أَبِي حَيَّانَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ لِبِلَالٍ عِنْدَ صَلَاةِ الفَجْرِ: \"يَا بِلَالُ، حَدِّثْنِي بِأَرْجَى عَمَلٍ عَمِلْتَهُ فِي الإِسْلَامِ، فَإِنِّي سَمِعْتُ دَفَّ نَعْلَيْكَ بَيْنَ يَدَيَّ فِي الجَنَّةِ\". قَالَ: مَا عَمِلْتُ عَمَلًا أَرْجَى عِنْدِي أَنِّي لَمْ أَتَطَهَّرْ طُهُورًا فِي سَاعَةِ لَيْلٍ أَوْ نَهَارٍ إِلاَّ صَلَّيْتُ بِذَلِكَ الطُّهُورِ مَا كُتِبَ لِي أَنْ أُصَلِّيَ. قَالَ أَبُو عَبْدِ اللهِ: \"دَفَّ نَعْلَيْكَ\" يَعْنِي: تَحْرِيكَ. [مسلم: ٢٤٥٨ - فتح: ٣/ ٣٤]\nذكر فيه حديث أبي هريرة: أَنَّ رسول الله - ﷺ - قَالَ لِبِلَالٍ عِنْدَ صَلَاةِ الفَجْرِ: \"يَا بِلَالُ، حَدِّثْنِي بِأرْجَى عَمَلٍ عَمِلْتَهُ .. \" الحديث.\nأخرجه النسائي (^١)، كما نبه عليه ابن عساكر، وأهمله الطرقي، وذكر أبو مسعود والطرقي أن مسلمًا أخرجه في الفضائل، وكذا ذكره الحميدي في المتفق عليه في مسند أبي هريرة (^٢).\nواسم أبي أُمامة: حماد بن أسامة. وأبو حيان اسمه: يحيى بن سعيد بن حيان التيمي. واسم أبي زرعة: هَرِمْ بن عمرو بن جرير بن عبد الله.\nقوله: \"بأرجى عمل عملته\" أي: لأنه قد يعمل في السر ما لا يعلمه - ﷺ -، وإنما رجى بلال ذلك لما علم أن الصلاة أفضل الأعمال بعد الإيمان.\nوفيه: سؤال الصالحين عما يهديهم الله إليه من الأعمال المقتدى بهم فيها ويتمثل رجاء بركتها.\n_________\n(^١) في \"السنن الكبرى\" ٥/ ٦٤ (٨٢٣٦).\n(^٢) \"الجمع بين الصحيحين\" للحميدي ٣/ ١٦٤ (٢٣٨٧).","vol":"9","page":116},{"text":"و\"دفَّ نعليك\" بالفاء المشددة. أي: تحريك نعليك كما هو في بعض نسخ البخاري، والدف: الحركة الخفيفة. -وهو بفتح الدال المهملة- وحكى أبو موسى المديني في \"مغيثه\" إعجامها. قَالَ صاحب \"العين\": دف الطائر؛ إذا حرك جناحيه، ورجلاه في الأرض (^١). وقال ابن التين: دوي نعلك: حفيفهما، وما يسمع من صوتهما، والدف: السير السريع. وفي رواية ابن السكن: \"دوي نعليك\" -بضم الدال المهملة- وهو الصوت، وعند الإسماعيلي: \"حفيف نعليك\". وللحاكم: \"خشخشتك أمامي\" (^٢).\nوقوله: (\"بين يدي في الجنة\") أي: أنه رأه بموضع بين يديه، كأن بلالًا تقدمه.\nوفي الحديث دليل على أن الله تعالى يعظم المجازاة على ما يسر به العبد بينه وبين ربه مما لا يطلع عليه أحد. وقد استحب ذلك العلماء -أعني: أعمال البر- ليدخرها، ومن ذلك ما وقع لبلال، فإنه لم يعلم به الشارع حَتَّى أخبره.\nوفيه: فضيلة الوضوء والصلاة عقبها؛ لئلا يبقى الوضوء خاليًا عن مقصوده، وإنما فعل ذلك بلال؛ لأنه علم أن الصلاة أفضل الأعمال بعد الإيمان كما سلف، فلازم.\nوقوله: (لم أتطهر طهورًا في ساعة ليل أو نهار إلا صليت). قد يستدل به من يرى أن كل صلاة لها سبب تصلى، وإن كان وقت الكراهة، والطهور هنا يحتمل الأمرين: الغسل والوضوء.\n_________\n(^١) \"العين\" ٨/ ١١.\n(^٢) \"المستدرك\" ١/ ٣١٣ كتاب: صلاة التطوع، وفي ٣/ ٢٨٥ كتاب: معرفة الصحابة.","vol":"9","page":117},{"text":"<span data-type='title' id=toc-961>١٨ - باب مَا يُكْرَهُ مِنَ التَّشْدِيدِ فِي العِبَادَةِ</span>\n١١٥٠ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: دَخَلَ النَّبِيُّ - ﷺ - فَإِذَا حَبْلٌ مَمْدُودٌ بَيْنَ السَّارِيَتَيْنِ، فَقَالَ: \"مَا هَذَا الحَبْلُ؟ \". قَالُوا: هَذَا حَبْلٌ لِزَيْنَبَ، فَإِذَا فَتَرَتْ تَعَلَّقَتْ. فَقَالَ النَّبِيُّ - ﷺ -: \"لَا، حُلُّوهُ، لِيُصَلِّ أَحَدُكُمْ نَشَاطَهُ، فَإِذَا فَتَرَ فَلْيَقْعُدْ\". [مسلم: ٧٨٤ - فتح: ٣/ ٣٦]\n\n١١٥١ - قَالَ: وَقَالَ عَبْدُ اللهِ بْنِ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَتْ عِنْدِي امْرَأَةٌ مِنْ بَنِي أَسَدٍ، فَدَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"مَنْ هَذِهِ؟ \". قُلْتُ: فُلَانَةُ لَا تَنَامُ بِاللَّيْلِ. فَذُكِرَ مِنْ صَلَاتِهَا، فَقَالَ: \"مَهْ، عَلَيْكُمْ مَا تُطِيقُونَ مِنَ الأَعْمَالِ، فَإِنَّ اللهَ لَا يَمَلُّ حَتَّى تَمَلُّوا\". [انظر: ٤٣ - مسلم: ٧٨٥ - فتح: ٣/ ٣٦]\nذكر فيه حديث أَنَسِ بْنِ مَالِكٍ قَالَ: دَخَلَ النَّبِيُّ - ﷺ - فَإِذَا حَبْلٌ مَمْدُودٌ بَيْنَ السَّارِيَتيْنِ .. الحديث.\nوَقَالَ عَبْدُ اللهِ بْن مَسْلَمَةَ (^١)، عَنْ مَالِكٍ، عَنْ هِشَامِ عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَتْ عِنْدِي امْرَأَة مِنْ بَنِي أَسَدٍ .. الحديث.\nأما حديث أنس فأخرجه مسلم في الصلاة (^٢)، وأبو داود والنسائي وابن ماجه.\nوأغرب الحميدي فذكره في أفراد البخاري (^٣).\n_________\n(^١) ورد في هامش الأصل ما نصه: عبد الله بن مسلمة القعنبي شيخ البخاري، فإذا قال البخاري: قال فلان، أو قال لي فلان وما أشبه ذلك فكان المسند إليه القيل فإن قيل بدله حدثنا لكن الغالب استعمال ذلك في المذاكرة، وقيل: قال لي فلان أرفع من قال فلان.\n(^٢) برقم (٧٨٤) باب: أمر مَن نعس في صلاته أو استعجم عليه القرآن ..\n(^٣) \"الجمع بين الصحيحين\" ٢/ ٦٣٠ (٢٠٧٧).","vol":"9","page":118},{"text":"وشيخ البخاري فيه: أبو معمر عبد الله بن عمرو بن أبي الحجاج.\nوزينب هذِه هي ابنة جحش، كما جاء في رواية أبي بكر بن أبي شيبة وغيره (^١). وفي أبي داود: حمنة بنت جحش (^٢). وقال ابن الجوزي في حديث: فقالوا فلانة تصلي: هي حمنة. وقيل: أختها زينب أم المؤمنين. وقيل: ميمونة بنت الحارث. وذكر في \"الموطأ\" أنها الحولاء بنت تويت (^٣).\nوأما حديث عائشة فقد سلف مسندًا في باب: أحب الدين إلى الله أدومه من كتاب الإيمان من حديث يحيى بن سعيد عن هشام (^٤)، ورواه أبو نعيم من حديث محمد بن غالب، عن عبد الله بن مسلمة، عن مالك، وقال في آخره: ورواه -يعني: البخاري- وقال: قَالَ عبد الله بن مسلمة، وأسنده الإسما عيلي من طريق يونس، عن ابن وهب، عن مالك. ورواه مسلم من حديث ابن وهب عن يونس عن ابن شهاب عن عروة عن عائشة (^٥).\nوفيه: الحث على الاقتصاد في العبادة، والنهي عن التعمق، وقد قَالَ تعالى: ﴿لَا تَغْلُوا فِي دِينِكُمْ﴾ [النساء: ١٧١] والله أرحم بالعبد من نفسه.\n_________\n(^١) قال الحافظ ابن حجر: جزم كثير من الشراح تبعًا للخطيب في \"مبهماته\" بأنها بنت جحش أم المؤمنين، ولم أر ذلك في شيء من الطرق صريحًا. ووقع في شرح الشيخ سراج الدين بن الملقن أن ابن أبي شيبة رواه كذلك، لكني لم أر في \"مسنده\" و\"مصنفه\" زيادة على قوله: \"قالوا لزينب\" أخرجه عن إسماعيل بن علية عن عبد العزيز ا. هـ \"الفتح\" ٣/ ٣٦.\n(^٢) في \"سنن أبي داود\" برقم (١٣١٢) باب: النعاس في الصلاة.\n(^٣) \"الموطأ\" ص ٩٣ باب: ما جاء في صلاة الليل.\n(^٤) حديث (٤٣).\n(^٥) برقم (٧٨٥) باب: أمر مَن نعس في صلاته.","vol":"9","page":119},{"text":"وفيه: الأمر بالإقْبَال عليها بنشاط، وإذا فتر فليقعد حَتَّى يذهب الفتور، وإزالة المنكر باليد لمن تمكن منه، وجواز التنفل في المسجد وذلك لأنها كانت تصليها فيه فلم ينكر عليها، وكراهية الاعتماد على الشيء في الصلاة، ويأتي إن شاء الله في باب: استعانة اليد في الصلاة إذا كان من أمر الصلاة (^١)، من كره ذلك ومن أجازه، وإنما كره التشديد في العبادة، خشية الفتور والملالة، وقد قَالَ الشارع: \"خير العمل ما داوم عليه صاحبه وإن قل\" (^٢) وقَالَ الرب ﷻ: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦] وقال: ﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ﴾ [الحج: ٧٨] فكره الإفراط في العبادة؛ لئلا ينقطع عنها المرء فيكون كأنه رجوع فيما بذله من نفسه للرب ﷻ وتطوع به.\nوقوله: (فذكر من صلاتها) هو من قول عروة أو من رواة الحديث، وهو تفسير لقول عائشة: لا تنام الليل. ووصفتها بالامتناع من النوم؛ لأنه دأب الصالحين.\nواختلف قول مالك فيمن يحيى الليل كله، فكرهه مرة، وهو مذهب الشافعي، وفي الشارع أسوة حسنة، كان يصلي أدنى من ثلثي الليل ونصفه، ثم رجع فقال: لا بأس به ما لم يضر بصلاة الصبح (^٣).\nوقوله: (\"لا يمل حَتَّى تملوا\") أي: لا يمل من الثواب حَتَّى تملوا أنتم من العمل الذي هو شأنكم. ومعنى الملل من الله: ترك الإعطاء.\nومعناه هنا: السآمة. إلا أنه لما كان الأمر من الترك وصف تركه\n_________\n(^١) انظر ما سيأتي برقم (١١٩٨).\n(^٢) يأتي برقم (٥٨٦١) كتاب: اللباس، باب: الجلوس على الحصير ونحوه.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٥٢٦، \"التهذيب\" ٢/ ٢٣٥، \"البيان\" ٢/ ٢٨٢.","vol":"9","page":120},{"text":"بالملل على معنى المقابلة، وليس فيه ما يدل على أنه يمل العطاء إذا مللنا العمل، إلا من جهة دليل الخطاب إذا علق بالغاية، وبه قَالَ القاضي أبو بكر، وذكر الداودي أن أحمد بن أبي سليمان قَالَ: معناه: لا يمل وأنتم تملون. وقيل هي ها هنا بمعنى: حين. فهذِه أربعة أقوال.\nوقال الهروي: قيل: إن الله لا يمل أبدًا مللتم أو لم تملوا، فجرى هذا مجرى قول العرب: حَتَّى يبيض القار (^١).\nومعنى: (\"فعليكم بما تطيقون من الأعمال\") يحتمل الندب لنا إلى أن نكلف بما لنا به طاقة أو نهينا عما لا نطيق، والأمر بالاقتصار على ما يطيقه، وهو الأليق.\nوقوله: (\"من الأعمال\") أراد به عمل البر؛ لأنه ورد على سببه،\nوهو قول مالك: إن اللفظ الوارد على سبب مقصور عليه؛ ولأنه ورد من جهة صاحب الشرع فيجب أن يحمل على الأعمال الشرعية.\nوقوله: (\"بما تطيقون\") يريد: بما لكم المداومة عليه طاقة، وقد اختلف السلف في التعليق بالحبل في النافلة عن الفتور والكسل، فذكر ابن أبي شيبة عن أبي حازم أن مولاته كانت في أصحاب الصفة قالت: وكانت لنا حبال نتعلق بها إذا فترنا ونعسنا في الصلاة، فأتى أبو بكر فقال: اقطعوا هذِه الحبال وأفضوا إلى الأرض. وقال حذيفة في التعلق في الصلاة: إنما يفعل ذلك اليهود (^٢).\nورخص في ذلك آخرون. قَالَ عراك بن مالك: أدركت الناس في رمضان يربط لهم الحبال فيمسكون بها من طول القيام (^٣).\n_________\n(^١) كما في \"النهاية في غريب الحديث\" لابن الأثير ٤/ ٣٦٠.\n(^٢) \"المصنف\" ١/ ٢٩٧ (٣٤٠٣ - ٣٤٠٤).\n(^٣) رواه ابن أبي شيبة ١/ ٢٩٧ (٣٤١٠) مَن كان يتوكأ.","vol":"9","page":121},{"text":"وقد أسلفنا الكلام على هذا الحديث في باب: أحب الدين إلى الله أدومه (^١)، ولما طال العهد أشرنا إليه أيضًا.\n_________\n(^١) راجع شرح حديث (٤٣).","vol":"9","page":122},{"text":"<span data-type='title' id=toc-962>١٩ - باب مَا يُكْرَهُ مِنْ تَرْكِ قِيَامِ اللَّيْلِ لِمَنْ كَانَ يَقُومُهُ</span>\n١١٥٢ - حَدَّثَنَا عَبَّاسُ بْنُ الحُسَيْنِ، حَدَّثَنَا مُبَشِّرٌ، عَنِ الأَوْزَاعِيِّ. وَحَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الحَسَنِ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ عَمْرِو بْنِ العَاصِ ﵄ قَالَ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"يَا عَبْدَ اللهِ، لَا تَكُنْ مِثْلَ فُلَانٍ، كَانَ يَقُومُ اللَّيْلَ فَتَرَكَ قِيَامَ اللَّيْلِ\".\nوَقَالَ هِشَامٌ: حَدَّثَنَا ابن أَبِي العِشْرِينَ، حَدَّثَنَا الأوزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى، عَنْ عُمَرَ بْنِ الَحكَمِ بْنِ ثَوْبَانَ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ مِثْلَهُ. وَتَابَعَهُ عَمْرُو بْنُ أَبِي سَلَمَةَ، عَنِ الأَوْزَاعِيِّ. [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٣/ ٣٧]\nذكر فيه حديث عَبَّاسِ بْنُ الحُسَيْنِ، ثَنَا مُبَشِّرٌ، عَنِ الأَوْزَاعِيِّ.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلِ أَبُو الحَسَنِ أنا (^١) عَبْدُ اللهِ، أنا (^٢) الأَوْزَاعِيُّ، حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثيرٍ، حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنِي عَبْدُ اللهِ بْنُ عَمْرِو بْنِ العَاصي قَالَ لِي رَسُولُ اللهِﷺ -: \"يَا عَبْدَ اللهِ، لَا تَكُنْ مِثْلَ فُلَانٍ، كَانَ يَقُومُ اللَّيْلَ فَتَرَكَ قِيَامَ اللَّيلِ\".\nثم قال: وَقَالَ هِشَامٌ: أنا ابن أَبِي العِشْرِينَ، ثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي يَحْييَ، عَنْ عُمَرَ بْنِ الحَكَمِ بْنِ ثَوْبَانَ، حَدَّثَنِي أَبُو سَلَمَةَ مِثْلَهُ. تَابَعَهُ عَمْرُو ابْنُ أَبِي سَلَمَةَ، عَنِ الأَوْزَاعِيِّ.\nالشرح:\nهذا الحديث أخرجه مسلم في الصوم، والنسائي، وابن ماجه\n_________\n(^١) في هامش الأصل علامة أنه في نسخة (ثنا).\n(^٢) في هامش الأصل علامة أنه في نسخة (ثنا).","vol":"9","page":123},{"text":"هنا (^١).\nواختلف على الأوزاعي عبد الرحمن بن عمرو وأبي عمرو. فرواه عبد الله بن المبارك، ومبشر بن إسماعيل الحلبي، وجماعات عن يحيى، عن أبي سلمة (^٢). ورواه عمرو بن أبي سلمة، وعبد الحميد بن حبيب ابن أبي العشرين وغيرهما عنه، عن يحيى، عن عمر بن ثوبان، عن أبي سلمة (^٣) فأدخلوا بين يحيى وأبي سلمة عمر بن الحكم بن ثوبان.\nقَالَ ابن أبي حاتم: سألت أبي عن حديث عبد الحميد فقال: قَالَ أبي: الناس يقولون يحيى عن أبي سلمة، لا يدخلون بينهم عمر، وأحسب أن بعضهم قَالَ: يحيى، عن محمد بن إبراهيم، عن أبي سلمة، عن عبد الله، عن رسول الله - ﷺ - (^٤).\nومتابعة عمرو أخرجها مسلم، عن أحمد بن يوسف، عنه (^٥).\nومتابعة هشام -وهو ابن عمار- أسندها الإسماعيلي فقال: أخبرني ابن أبي حسان، ومحمد بن محمد، ثنا هشام بن عمار، فذكره. ورواها أبو نعيم أيضًا فقال: حَدَّثنَا أبو الحسين محمد بن المظفر، ثنا محمد بن خريم، ثنا هشام، فذكره (^٦).\n_________\n(^١) مسلم برقم (١١٥٩) باب: النهي عن صوم الدهر لمن تضرر به ..، والنسائي في \"المجتبى\" ٣/ ٢٥٣، ذم من ترك قيام الليل. وابن ماجه برقم (١٢٢١) باب: ما جاء في قيام الليل.\n(^٢) هذا الطريق في \"السنن الكبرى\" للنسائي برقم ١/ ٤١١ (١٣٠٣).\n(^٣) هذا الطريق عند ابن خزيمة في \"صحيحه\" برقم (١١٢٩) ٢/ ١٧٣ باب: كراهة ترك صلاة الليل ..\n(^٤) \"علل الحديث\" ١/ ١٢٥ (٣٤٤).\n(^٥) برقم (١١٥٩/ ١٨٥) باب: النهي عن صوم الدهر لمن تضرر به ..\n(^٦) \"المسند المستخرج على صحيح مسلم\" ٣/ ٢٣٧ (٢٦٣٤).","vol":"9","page":124},{"text":"وعبد الحميد -كاتب الأوزاعي- ليس بالقوي. قاله النسائي.\nوعباس -شيخ البخاري وهو القنطري- قَالَ: عبد الله بن أحمد: كان ثقة، سألت أبي عنه فذكره بخير، وقال أبو حاتم: مجهول، مات سنة أربعين ومائتين، وعنه البخاري فقط (^١).\nوفيه: النهي عن ترك تهجد اعتاده، وكذا ما أخذ فيه من العمل، ثم قطعه، وقد عاب الله قومًا بذلك فقال: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ﴾ [الحديد: ٢٧] فاستحقوا الذم حين لم يفوا بما تطوعوا به، ولا رعوه حق رعايته، فصار رجوعًا منهم عنه، فكذلك لا ينبغي أن يلتزم بعبادة ثم يرجع عنها، بل ينبغي الترقي كل يوم في درج الخير، ويرغب إلى الله أن يجعل خاتمة عمله خيرًا، ولذلك كان - ﷺ - لا يحب من العمل إلا ما دام عليه صاحبه وإن قل (^٢). فإن كان قطعه لعذر كمرض ونحوه فأجره مستمر، كما نطق به الحديث الصحيح الآتي في البخاري: \"كتب الله له ما كان يعمل صحيحًا مقيمًا\" (^٣). وفي كتاب الله ما يشهد لذلك قوله تعالى: ﴿ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (٥)﴾ [التين: هـ] يعني: بالهرم والضعف ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (٦)﴾ [التين: ٦] أي: غير مقطوع، وإن ضعفوا عن العمل يكتب لهم أجر عملهم في الشباب والصحة.\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٧/ ٧ (٢٤). و\"الجرح والتعديل\" ٦/ ٢١٥ (١١٨٢). و\"تهذيب الكمال\" ١٤/ ٢٠٧ - ٢٠٨ (٣١١٦).\n(^٢) ورد في هامش الأصل ما نصه: من خط الشيخ: واعلم أن ابن بطال لما ذكر ترجمة الباب لم يذكر حديثه ولا تعليقه وإنما ذكر فيه حديث الباب بعده.\n(^٣) يأتي برقم (٢٩٩٦) كتاب: الجهاد والسير، باب: يكتب للمسافر مثل ما كان يعمل في الإقامة.","vol":"9","page":125},{"text":"واعلم أن ابن بطال لما ذكر الباب لم يذكر حديثه، ولا تعليقه، وإنما ذكر فيه حديث الباب بعده (^١).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١٤٦.\nقلت: كرر الناسخ في حاشيته هذِه الفقرة وكتبناها كما أشار إلى ذلك فقال: من خط الشيخ … فذكرها.","vol":"9","page":126},{"text":"<span data-type='title' id=toc-963>٢٠ - باب</span>\n١١٥٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ أَبِي العَبَّاسِ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرٍو ﵄: قَالَ لِي النَّبِيُّ - ﷺ -: \"أَلَمْ أُخْبَرْ أَنَّكَ تَقُومُ اللَّيْلَ وَتَصُومُ النَّهَارَ؟ \" قُلْتُ: إِنِّي أَفْعَلُ ذَلِكَ. قَالَ: \"فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ هَجَمَتْ عَيْنُكَ وَنَفِهَتْ نَفْسُكَ، وَإِنَّ لِنَفْسِكَ حَقٌّ، وَلأَهْلِكَ حَقٌّ، فَصُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ\". [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٣/ ٣٨]\nكذا ذكره ولم يترجم له.\nوذكر فيه حديث أبي العباس السائب بن فروخ، عن عبد الله بن عمرو بن العاص.\nقَالَ لِي النَّبِيُّ - ﷺ -: \"أَلمْ أُخْبَرْ أَنَّكَ تَقُومُ اللَّيْلَ … \" الحديث.\nويأتي في الصوم (^١)، وأحاديث الأنبياء (^٢) وأخرجه مسلم والترمذي والنسائي في الصوم (^٣).\nرواه عن أبي العباس عمرو، وهو ابن دينار، وعنه سفيان وهو ابن عيينة، وعنه علي بن عبد الله؛ وهو ابن المديني، والحميدي، وقال: حَدَّثَنَا سفيان، ثنا عمرو بن دينار، سمعت أبا العباس الأعمى، سمعت عبد الله بن عمرو، فذكره.\nفيه: سؤالُ الكبيرِ الكبيرَ عن عمل بعض رعيته إذا بلغه، والشفقة عليهم،\nوتأديبهم، وإرشادُهم إلى مصالحهم دينًا ودنيا، وحملهم على طا قتهم.\n_________\n(^١) برقم (١٩٧٩) باب: صوم داود -﵇ -.\n(^٢) برقم (٣٤١٩) باب: قول الله تعالى: \"وآتينا داود زبورًا\".\n(^٣) \"صحيح مسلم\" (١١٥٩) كتاب: الصيام، باب: النهي عن صوم الدهر لمن تضرر به، و\"سنن الترمذي\" (٧٧٠) كتاب: الصوم، باب: ما جاء في سرد الصوم، و\"سنن النسائي\" ٤/ ٢٠٩: ٢١٢ كتاب: الصوم، باب: صوم يوم وإفطار يوم.","vol":"9","page":127},{"text":"وقوله: (\"هجمت عينك\") أي: غارت وضعفت ودخلت في موضعها، ومنه الهجوم على القوم أي: الدخول عليهم. زاد الداودي: \"ونحل جسمُك\".\nوقوله: (\"ونفهت نفسك\") أي: أعيت بفتح الفاء، كذا قيده شيخنا قطب الدين، وبخط الدمياطي علامة كسرها، وذلك ربما أدى إلى ترك الفروض.\nوقوله: (\"إن لنفسك حقًّا\") يريد: ما جعل الله للإنسان من الراحة المباحة، فيستخرج الطاعة منها مع سلامتها.\nوقوله: (\"ولأهلك حقًا\") يريد في الوطء وإنفاق الصحبة، وغير ذلك؛ لأنه ربما أضعفه ذلك عن طلب الكفاف.","vol":"9","page":128},{"text":"<span data-type='title' id=toc-964>٢١ - باب فَضْلِ مَنْ تَعَارَّ مِنَ اللَّيْلِ فَصَلَّى </span>(^١)\n١١٥٤ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا الوَلِيدُ، عَنِ الأَوْزَاعِيِّ قَالَ: حَدَّثَنِي عُمَيْرُ بْنُ هَانِئٍ قَالَ: حَدَّثَنِي جُنَادَةُ بْنُ أَبِي أُمَيَّةَ، حَدَّثَنِي عُبَادَةُ بْنُ الصَّامِتِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ، الحَمْدُ للهِ، وَسُبْحَانَ اللهِ، وَلَا إِلَهَ إِلاَّ اللهُ، وَاللهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ. ثُمَّ قَالَ: اللَّهُمَّ اغْفِرْ لِي. أَوْ دَعَا اسْتُجِيبَ، فَإِنْ تَوَضَّأَ وَصَلَّى قُبِلَتْ صَلَاتُهُ\". [فتح: ٣/ ٣٩]\n\n١١٥٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي الهَيْثَمُ بْنُ أَبِي سِنَانٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁وَهُوَ يَقْصُصُ فِي قَصَصِهِ- وَهُوَ يَذْكُرُ رَسُولَ اللهِ - ﷺ -: \"إِنَّ أَخًا لَكُمْ لَا يَقُولُ الرَّفَثَ\". يَعْنِى بِذَلِكَ: عَبْدَ اللهِ بْنَ رَوَاحَةَ.\nوَفِينَا رَسُولُ اللهِ يَتْلُو كِتَابَهُ … إِذَا انْشَقَّ مَعْرُوفٌ مِنَ الفَجْرِ سَاطِعُ\nأَرَانَا الهُدَى بَعْدَ العَمَى فَقُلُوبُنَا … بِهِ مُوقِنَاتٌ أَنَّ مَا قَالَ وَاقِعُ\nيَبِيتُ يُجَافِي جَنْبَهُ عَنْ فِرَاشِهِ … إِذَا اسْتَثْقَلَتْ بِالمُشْرِكِينَ المَضَاجِعُ\nتَابَعَهُ عُقَيْلٌ. وَقَالَ الزُّبَيْدِيُّ: أَخْبَرَنِي الزُّهْرِيُّ، عَنْ سَعِيدٍ وَالأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -. [٦١٥١ - فتح: ٣/ ٣٩]\n\n١١٥٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: رَأَيْتُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - كَأَنَّ بِيَدِي قِطْعَةَ إِسْتَبْرَقٍ، فَكَأَنِّي لَا أُرِيدُ مَكَانًا مِنَ الجَنَّةِ إِلاَّ طَارَتْ إِلَيْهِ، وَرَأَيْتُ كَأَنَّ اثْنَيْنِ أَتَيَانِي أَرَادَا أَنْ يَذْهَبَا بِي إِلَى النَّارِ فَتَلَقَّاهُمَا مَلَكٌ فَقَالَ: لَمْ تُرَعْ، خَلِّيَا عَنْهُ. [انظر: ٤٤٠ - مسلم: ٢٤٧٩ - فتح: ٣/ ٣٩]\n_________\n(^١) ورد بعده في الأصل: قال أبو عبد الله: تعار: استيقظ. وعليها (نسخة من … إلى).","vol":"9","page":129},{"text":"١١٥٧ - فَقَصَّتْ حَفْصَةُ عَلَى النَّبِيِّ - ﷺ - إِحْدَى رُؤْيَايَ، فَقَالَ النَّبِيُّ - ﷺ -: \"نِعْمَ الرَّجُلُ عَبْدُ اللهِ، لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ\". فَكَانَ عَبْدُ اللهِ - ﵁ - يُصَلِّي مِنَ اللَّيْلِ. [انظر: ١١٢٢ - مسلم: ٢٤٧٩ - فتح: ٣/ ٤٠]\n\n١١٥٨ - وَكَانُوا لَا يَزَالُونَ يَقُصُّونَ عَلَى النَّبِيِّ - ﷺ - الرُّؤْيَا أَنَّهَا فِي اللَّيْلَةِ السَّابِعَةِ مِنَ العَشْرِ الأَوَاخِرِ، فَقَالَ النَّبِيُّ - ﷺ -: \"أَرَى رُؤْيَاكُمْ قَدْ تَوَاطَتْ فِي العَشْرِ الأَوَاخِرِ، فَمَنْ كَانَ مُتَحَرِّيْهَا فَلْيَتَحَرَّهَا مِنَ العَشْرِ الأَوَاخِرِ\". [٢٠١٥، ٦٩٩١ - مسلم: ١١٦٥ - فتح: ٣/ ٤٠]\nذكر فيه حديث عبادة بن الصامت:\nعَنِ النَّبِيُّ - ﷺ - قَالَ: \"مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إله إِلَّا اللهُ\" الحديث.\nوعن الليث، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ، عن الهَيْثَمُ بْنُ أَبِي سِنَانٍ\nأَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁وَهُوَ يَقْصُصُ فِي قَصَصِهِ- وَهُوَ يَذْكُرُ رَسُولَ اللهِ - ﷺ -: \"إِنَّ أَخًا لَكُمْ لَا يَقُولُ الرَّفَث\". يَعْنِي بِذَلِكَ: عَبْدَ الله بْنَ رَوَاحَةَ.\nوَفِيينَا رَسُولُ اللهِ يَتْلُو كِتَابَهُ … إِذَا انْشَقَّ مَعْرُوفٌ مِنَ الفَجْرِ ساطِعُ\nأَرَانَا الهُدى بَعْدَ العَمَى فَقُلُوبُنَا … بِهِ مُوقِنَاتٌ أَنَّ مَا قَالَ وَاقِعُ\nيَبِيتُ يُجَافِي جَنْبَهُ عَنْ فِرَاشِهِ … إِذَا اسْتَثْقَلَتْ بِالمُشْرِكِينَ المَضَاجِعُ\nتَابَعَهُ عُقَيْلٌ. وَقَالَ الزُّبَيْدِيُّ: أَخْبَرَنِي الزُّهْرِيُّ، عَنْ سَعِيدٍ وَالأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ.\nوذكر حديث ابن عمر: قَالَ: رَأَيْتُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - كَأَنَّ بِيَدِي قِطْعَةَ إِسْتَبْرَقٍ .. الحديث.\nالشرح:\nحديث عبادة من أفراده، وأخرجه الأربعة: أبو داود في الأدب (^١)،\n_________\n(^١) \"سنن أبي داود\" (٥٠٦٠) باب: يقول الرجل إذا تعار من الليل.","vol":"9","page":130},{"text":"والترمذي في الدعوات وقال: حسن غريب صحيح (^١)، والنسائي في اليوم والليلة (^٢)، وابن ماجه في الدعوات (^٣).\nوفيه: الوليد بن مسلم ثنا الأوزاعي (^٤).\nوحديث أبي هريرة أخرجه أيضًا في هجاء المشركين من الأدب (^٥)، وهو من أفراده أيضًا، ورواه الإسماعيلي من حديث أصبغ عن ابن وهب، عن يونس. والإسماعيلي من طريق ابن المبارك عن يونس.\nوقوله: (تابعه عقيل) أي: تابع يونس عقيل في رواية ابن شهاب عن الهيثم.\nوالزبيدي هو محمد بن الوليد الحمصي.\nوسعيد هو ابن المسيب.\nوالأعرج عبد الرحمن بن هرمز. وحديث ابن عمر تقدم بعضه في فضل قيام الليل (^٦) (^٧).\nوأيوب هو ابن أبي تميمة. وأخرجه مسلم (^٨).\nوشيخ البخاري أبو النعمان هو محمد بن الفضل السدوسي عارم،\n_________\n(^١) \"سنن الترمذي\" (٣٤١٤) باب: ما جاء في الدعاء إذا تنبه من الليل.\n(^٢) \"عمل اليوم والليلة\" ص ٢٥٣ (٨٦٧).\n(^٣) \"سنن ابن ماجه\" (٣٨٧٨) باب: ما يدعو إذا انتبه من الليل.\n(^٤) ورد في هامش الأصل ما نصه: قول الشيخ: وفيه الوليد ثنا الأوزاعي: أشار به إلى أن الوليد مدلس لكنه صرح بالتحديث.\n(^٥) سيأتي برقم (٦١٥١).\n(^٦) ورد في هامش الأصل: وفي نوم الرجال في المسجد.\n(^٧) سبق برقم (١١٢١) كقال: التهجد.\n(^٨) \"صحيح مسلم\" (٢٤٧٩) كتاب: \"فضائل الصحابة\" باب: من فضائل عبد الله بن عمر.","vol":"9","page":131},{"text":"مات في صفر، بعد العشرين والمائتين (^١).\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها:\n(\"تعار من الليل\") استيقظ، وقيل: إنما يكون مع صوت. وقيل: لا يقال: تعار إلا لمن قام وذكر. وظاهر الحديث الأولُ؛ لأنه قَالَ: \"من تعار .. فقال\" فعطف القول بالفاء على (تعار)، فهذا من قوله تعالى: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ (١٥٢)﴾ [البقرة: - ١٥٢] فجمع في هذا الحديث ما في هذِه الآية، ومن ذكره الله لا يعذبه، ومن قبل له حسنة قبل له سائر عمله؛ لأنه يعلم عواقب الأمور وما يحبط الأعمال، فلا يقبل شيئًا ثم يحبطه، قاله الداودي.\nثانيها:\nحديث عُبادةَ شريف عظيم القدرة وفيه ما وَعَدَ الله عباده على التيقظ من نومهم لهَجة ألسنتهم بشهادة التوحيد له والربوبية، والإذعان له بالملك، والاعتراف له بالحمد على جزيل نعمه التي لا تحصى، رطبة أفواههم بالقدرة التي لا تتناهى، مطمئنة قلوبهم بحمده وتسبيحه وتنزيهه عما لا يليق بالإلهية من صفات النقص، والتسليم له بالعجز عن القدرة عن نيل شيء إلا به، فإنه وعد بإجابة دعاء من بهذا دعاه، وقبول صلاة من بعد ذلك صلى، وهو تعالى لا يخلف الميعاد.\nفينبغي لكل من بلغه هذا الحديث أن يغتنم العمل به، ويخلص نيته لربه العظيم أن يرزقه حظًّا من قيام الليل، فلا عون إلا به، ويسأله فكاك\n_________\n(^١) ورد في هامش الأصل: في \"الكاشف\" سنة أربع. وفي … لابن عساكر: وقيل: سنة ثلاث.","vol":"9","page":132},{"text":"رقبته من النار، وأن يوفقه لعمل الأبرار، وأن يتوفاه على الإسلام، فقد سأل ذلك الأنبياء الذين هم خيرة الله وصفوته من خلقه، فمن رزقه الله حظًّا من قيام الليل فليكثر شكره على ذلك، ويسأله أن يديم له ما رزقه، وأن يختم له بفوز العاقبة وجميل الخاتمة.\nقَالَ أبو عبد الله الفربري: أجريت هذا الدعاء على لساني عند انتباهي من النوم ثم نمت فجاءني جاءٍ فقرأ هذِه الآية: ﴿وَهُدُوا إِلَى الطَّيِّبِ مِنَ القَوْلِ وَهُدُوا إِلَى صِرَاطِ الحَمِيدِ (٢٤)﴾ [الحج: - ٢٤].\nثالثها:\nقوله: (\"فقال لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كلل شيء قدير\") وروي عنه - ﷺ - أنه قَالَ فيه أنه \"خير ما قلتُ أنا والنبيون من قبلي\" (^١).\nوروى عنه أبو هريرة أنه قال: \"من قَالَ ذلك في يوم مائة مرة كانت له عدل عشر رقاب، وكتبت له مائة حسنة ومحيت عنه مائة سيئة، وكانت له حرزًا من الشيطان يومه ذلك حَتَّى يمسي، ولم يأت أحد بأفضل بما جاء، إلا أحد عمل أكثر من عمله ذلك\" (^٢).\n_________\n(^١) رواه مالك في \"الموطأ\" ١/ ٢٤٥ (٦٢١) كتاب: الجمعة، باب: ما جاء في الدعاء، وعبد الرزاق ٤/ ٣٧٨ (٨١٢٥) كتاب: المناسك، باب: فضل أيام العشر والتعريف في الأمصار، والبيهقي ٥/ ١١٧ كتاب: الحج، باب: أفضل الدعاء دعاء يوم عرفة. ثم قال: هذا مرسل، وقد روي عن مالك بإسناد آخر موصولًا ووصله ضعيف.\nورواه الترمذي (٣٥٨٥) كتاب: الدعوات، باب: في الدعاء يوم عرفة، وقال: هذا حديث غريب من هذا الوجه، وحسنه الألباني في \"صحيح الترمذي\".\n(^٢) سيأتي برقم (٣٢٩٣) كتاب: بدء الخلق، باب: صفة إبليس وجنوده.","vol":"9","page":133},{"text":"وقوله: (\"الحمد لله، وسبحان الله، والله أكبر، ولا حول ولا قوة\nإلا بالله\"). وفي نسخة: \"ولا إله إلا الله \" خرج مالك عن سعيد بن\nالمسيب أنه قَالَ: الباقيات الصالحات قول العبد ذلك، بزيادة لا إله\nإلا الله (^١). كما ذكرناه عن بعض النسخ فجعلها خمسًا بتقديم وتأخير.\nوروي عن ابن عباس: هي: سبحان الله، والحمد الله، ولا إله إلا الله، والله أكبر (^٢). جعلها أربعًا.\nرابعها:\nقوله: (\"إن أخًا لكم\") القائل هذا هو رسول الله - ﷺ -، وهو دال على أن حسن الشعر محمود كحسن الكلام، وبين أن قوله - ﷺ -: \"لأن يمتلئ جوف أحدكم قيحًا حَتَّى يريه، خير له من أن يمتلئ شعرًا\" (^٣) لا يراد به كل الشعر، إنما المراد الشعر الذي فيه الباطل والهجر من القول؛ لأنه - ﷺ - قد نفي عن ابن رواحة بقوله هذِه الأبيات؛ قول الرفث، وإذا لم تكن من الرفث فهي في حيز الحق، والحق مرغوب فيه، مأجور عليه صاحبه، وذكر هذِه الأبيات لأن فيها أنه - ﷺ - يبيت يجافي جنبه عن فراشه، وهو - ﷺ - لا يفعل إلا ما فيه الفضل، فلما كان تلاوة القرآن وهجر الفراش من الفضائل لما فعله، فهو داخل في هذا الباب.\nخامسها:\nقوله في حديث ابن عمر: (إحدى رؤياي). كذا هنا ويجوز رُؤَتَيَّ أو\n_________\n(^١) \"الموطأ\" ص ١٤٨ (٢٣) كتاب: القرآن، باب: ما جاء في ذكر الله ﵎.\n(^٢) رواه الطبري في \"التفسير\" ٨/ ٢٣٠ (٢٣٠٩١ - ٢٣٠٩٣).\n(^٣) سيأتي برقم (٦١٥٥) كتاب: الأدب، باب ما يكره أن يكون الغالب على الإنسان الشعر.","vol":"9","page":134},{"text":"رؤاتيَّ، وفيه: أن قيام الليل ينجي من النار، وقد سلف.\nوقوله: (\" أرى رؤياكم قد تواطت في العشر الأواخر\") هكذا وقع في سائر النسخ وأصله مهموز، تواطأت على وزن تفاعلت، لكنه وقع على التسهيل، ومعنى \"تواطأت\": اتفقت واجتمعت. ذكره الداودي (^١).\n_________\n(^١) ورد بهامش الأصل: وفي أصل الدمياطي بالهمزة.","vol":"9","page":135},{"text":"<span data-type='title' id=toc-965>٢٢ - باب المُدَاوَمَةِ عَلَى رَكْعَتَيِ الفَجْرِ</span>\n١١٥٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا سَعِيدٌ -هُوَ ابْنُ أَبِي أَيُّوبَ- قَالَ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عِرَاكِ بْنِ مَالِكٍ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: صَلَّى النَّبِيُّ - ﷺ - العِشَاءَ، ثُمَّ صَلَّى ثَمَانَ رَكَعَاتٍ، وَرَكْعَتَيْنِ جَالِسًا، وَرَكْعَتَيْنِ بَيْنَ النِّدَاءَيْنِ، وَلَمْ يَكُنْ يَدَعُهُمَا أَبَدًا. [انظر: ٦١٩ - مسلم: ٧٢٤ - فتح: ٣/ ٤٢]\nذكر فيه حديث عائشة قالت: صَلى النَّبِيُّ - ﷺ - العِشَاءَ، ثُمَّ صَلَّى ثَمَانِي رَكَعَاتٍ، وَرَكْعَتَيْنِ جَالِسًا، وَرَكْعَتَيْنِ بَيْنَ النِّدَاءَيْنِ، وَلَمْ يَكُنْ يَدَعُهُمَا أَبَدًا.\nهذا بعض طرق عائشة في قيام الليل.\nوفيه: تأكد ركعتي الفجر، وأنهما من أشرف التطوع؛ لمواظبته عليهما، وملازمته لهما، وعند المالكية خلاف هل هي سنة أم من الرغائب؟ فالصحيح عندهم أنها سنة (^١)، وهو قول جماعة العلماء، وذهب الحسن البصري إلى وجوبها (^٢)، وهو شاذ لا أصل له، قاله الدوادي. ولم يثبت من عائشة هنا في الحضر ولا في السفر. والمراد بـ (بين النداءين): الأذان والإقامة، وهو وقتها.\nوقوله: (وركعتين جالسًا). هذا فعله بعض الأحيان؛ لبيان الجواز، وإلا فالمستقرأ من حاله أن الوتر كان آخر صلاته، ففي مسلم كان يصلي من الليل حَتَّى تكون آخر صلاته الوتر (^٣)؛ فهو قال -كما قَالَ البيهقي- على تركها بعد الوتر (^٤) وقد أمر بأن نجعل آخر صلاتنا بالليل وترًا،\n_________\n(^١) انظر: \"المعونة\" ١/ ١١٨.\n(^٢) رواه ابن أبي شيبة ٢/ ٤٩ (٦٣٣٠) كتاب: الصلوات، باب: في ركعتي الفجر.\n(^٣) \"صحيح مسلم\" (٧٤٩) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى.\n(^٤) \"شرح معاني الآثار\" ٤/ ٧٦ كتاب: الصلاة، باب: الحلق والجلوس في المسجد. =","vol":"9","page":136},{"text":"أخرجاه (^١).\nفائدة: روى البيهقي من حديث أبي غالب عن أبي أمامة أنه - ﷺ - كان يقرأ في هاتين الركعتين وهو جالس ﴿إِذَا زُلْزِلَتِ﴾ [الزلزلة: ١]، و﴿قُلْ يَا أَيُّهَا الكَافِرُونَ (١)﴾ [الكافرون: ١] وفي رواية له عن أنس مثله (^٢)، وعن أنس أيضًا: فقرأ فيهما بالرحمن والواقعة (^٣).\nوترجم المحاملي في كتابه: باب: ركعتين بعد الوتر، ثم قَالَ: ويصلي بعد الوتر ركعتين قاعدًا متربعًا، يقرأ في الأولى بعد الفاتحة ﴿إِذَا زُلْزِلَتِ﴾ وفي الثانية بعدها ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ (١)﴾ وإذا ركع وضع يديه على الأرض، ويثني رجليه كما يركع القائم ومثله في السجود يثني رجليه، (^٤) وهو غريب.\nفائدة:\nفي فضل ركعتي الفجر سيأتي في البخاري من حديث عائشة: لم يكن النبي - ﷺ - في شيء من النوافل أشد تعاهدًا منه عليهما (^٥).\nوصح من حديثها: \"ركعتا الفجر خير من الدنيا وما فيها\" (^٦) وفي لفظ: \"هما أحب إلى من الدنيا جميعًا\" (^٧).\n_________\n= ورواه مسلم برقم (٧٥١) كتاب: صلاة المسافرين، باب: صلاة الليل مثنى مثنى.\n(^١) \"السنن الكبرى\" ٣/ ٣٣ كتاب: الصلاة، باب: في الركعتين بعد الوتر.\n(^٢) المصدر السابق.\n(^٣) المصدر السابق.\n(^٤) \"اللباب\" ص ١٣٧.\n(^٥) سيأتي برقم (١١٦٩) كتاب: التهجد، باب: تعاهد ركعتي الفجر ومن سماهما تطوعًا.\n(^٦) رواه مسلم (٧٢٥/ ٩٦) كتاب: صلاة المسافرين، باب: استحباب ركعتي الفجر والحث عليهما.\n(^٧) رواه مسلم (٧٢٥/ ٩٧).","vol":"9","page":137},{"text":"وفي لفظ: ما رأيته في شيء من النوافل أسرع منه إلى الركعتين قبل الفجر (^١). ويروى ولا إلى غنيمة. رواه ابن جريج، عن عطاء، عن عبيد ابن عمير عنها (^٢).\nوقال أبو هريرة: لا تدع ركعتي الفجر ولو طرقتك الخيل (^٣).\nوهذا رواه أحمد وأبو داود مرفوعًا عنه: \"لا تدعوا ركعتي الفجر ولو طردتكم الخيل\" (^٤).\nوقال عمر: هما أحب إلى من حمر النعم (^٥). وقال إبراهيم: إذا صلى ركعتي الفجر ثم مات أجزأه من صلاة الفجر (^٦).\nوقال علي: سألت رسول الله - ﷺ - عن إدبار النجوم قَالَ: \"ركعتين بعد الفجر\". قَالَ علي: وإدبار السجود ركعتين بعد المغرب (^٧).\n_________\n(^١) سيأتي برقم (١١٦٩) كتاب: التهجد، باب: تعاهد ركعتي الفجر، ورواه مسلم برقم (٧٢٤/ ٩٥) كتاب: صلاة المسافرين، باب: استحباب ركعتي الفجر.\n(^٢) رواه ابن أبي شيبة ٢/ ٤٩ (٦٣٢٢) كتاب: الصلوات، باب: في ركعتي الفجر، وابن خزيمة في \"صحيحه\" ٢/ ١٦٠ - ١٦١ (١١٠٨) كتاب: الصلاة، باب: المسارعة إلى الركعتين قبل الفجر اقتداء بالنبي المصطفي - ﷺ -، وابن حبان في \"صحيحه\" ٦/ ٢١٠ (٢٤٥٧) كتاب: الصلاة، باب: النوافل.\n(^٣) رواه ابن أبي شيبة ٢/ ٤٩ (٦٣٢٣) كتاب: الصلوات، باب: في ركعتي الفجر.\n(^٤) \"سنن أبي داود\" (١٢٥٨) كتاب: الصلاة، باب: في تخفيفهما، و\"مسند أحمد\" ٢/ ٤٠٥. ورواه الطحاوي في \"شرح معاني الآثار\" ١/ ٢٩٩.\nقال الألباني في \"ضعيف سنن أبي داود\" (٢٣٣): إسناده ضعيف، قال عبد الحق الإشبيلي: ليس بالقوي وعلته ابن سيلان واسمه على الأرجح: عبد ربه، وحاله مجهولة.\n(^٥) رواه ابن أبي شيبة ٢/ ٤٩ (٦٣٢٥) كتاب: الصلوات، باب: في ركعتي الفجر.\n(^٦) رواه ابن أبي شيبة ٢/ ٤٩ (٦٣٢٨).\n(^٧) رواه ابن أبي شيبة ٢/ ٢٥٩ (٨٧٥٢ - ٨٧٥٣) كتاب: الصلوات، باب: في ﴿وَأَدْبَارَ السُّجُودِ﴾ و﴿وَإِدْبَارَ النُّجُومِ﴾. وفيه: ركعتان قبل الفجر، والطبري في =","vol":"9","page":138},{"text":"وروي مثله عن عمر وأبي هريرة (^١).\nفرع:\nاختلف العلماء في الوقت الذي يقضيها فيه من فاتته، فأظهر أقوال الشافعي: تقضى مؤبدًا ولو بعد الصبح (^٢). وهو قول عطاء وطاوس، ورواية عن ابن عمر، وأبى مالك ذلك (^٣)، ونقله ابن بطال عن أكثر العلماء (^٤).\nوقالت طائفة: يقضيها بعد طلوع الشمس، روي ذلك عن ابن عمر والقاسم بن محمد (^٥)، وهو قول الأوزاعي وأحمد وإسحاق وأبي ثور، ورواية البويطي عن الشافعي (^٦).\nوقال مالك ومحمد بن الحسن: يقضيهما بعد الطلوع إن أحب (^٧).\nوقال أبو حنيفة وأبو يوسف: لا يقضيهما من فاتته، وليسا بمنزلة الوتر (^٨).\n_________\n= \"تفسيره\" ١١/ ٥٠١ (٣٢٤١٠ - ٣٢٤١١)، و١١/ ٤٣٦ (٣١٩٧٣ - ٣١٩٧٧) كلاهما عن علي موقوفًا.\n(^١) رواهما ابن أبي شيبة ٢/ ٢٥٩ (٨٧٥٤ - ٨٧٥٥)، والطبراني في \"تفسيره\" ١/ ٤٣٦ (٣١٩٧٨).\n(^٢) انظر: \"روضة الطالبين\" ١/ ٣٣٧.\n(^٣) رواه ابن المنذر في \"الأوسط\" ٥/ ٢٢٧.\n(^٤) \"شرح ابن بطال\" ٣/ ١٥٠.\n(^٥) \"الأوسط\" ٥/ ٢٢٧.\n(^٦) \"الأوسط\" ٥/ ٢٢٨.\n(^٧) \"الاستذكار\" ٢/ ١٣٣، \"مختصر خلافيات البيهقي\" ١/ ٢٧٣.\n(^٨) \"الأصل\" ١/ ١٦١.","vol":"9","page":139},{"text":"فرع:\nعند المالكية من دخل المسجد وقد أصبح صلى ركعتي الفجر فقط.\nوقيل: بعد التحية، ولو ركع في بيته ففي ركوعه روايتان، ثم في تعيينها قولان (^١).\nفرع:\nمن لم يصلهما وأدرك الإمام في صلاة الصبح أو أقيمت عليه فقالت طائفة: \"لا صلاة إلا المكتوبة\"، وروي عن عمر وابنه وأبي هريرة (^٢) وبه قَالَ الشافعي وأحمد وإسحاق وأبو ثور (^٣).\nوفيه قول ثان: أنه يصليهما في المسجد والإمام يصلي، روي ذلك عن ابن مسعود (^٤)، وبه قال الثوري والأوزاعي، إلا أنهما قالا: إن خشي أن تفوته الركعتان دخل مع الإمام، وإن طمع بإدراك الركعة الثانية صلاهما ثم دخل مع الإمام، وقال أبو حنيفة مثله، إلا أنه قَالَ: لا يركعهما في المسجد (^٥).\nوقال مالك: إن دخل المسجد فلا يركعهما وليدخل معه في الصلاة، وإن كان خارج المسجد ولم يخف أن يفوته الإمام بركعة فليركعهما، وإن خاف أن تفوته الأولى فليدخل وليصلي معه، ثم يصليهما إن أحب بعد طلوع الشمس.\n_________\n(^١) \"الذخيرة\" ٢/ ٤٠١.\n(^٢) \"الأوسط\" ٥/ ٢٣٠.\n(^٣) \"الأوسط\" ٥/ ٢٣١، \"المغني\" ٢/ ١١٩.\n(^٤) \"الأوسط\" ٥/ ٢٣١ - ٢٣٢.\n(^٥) \"الهداية\" ١/ ٧٧.","vol":"9","page":140},{"text":"فرع:\nمن ظن أن الفجر طلع فركعهما، ثم علم أنه ركعهما قبل طلوعه أعادهما، ذكره في \"المدونة\" (^١) وقال ابن الماجشون: لا يعيدهما، وذكره عن ربيع والقاسم وسالم، وإن لم يعلم هل كان طلع: ففي \"المدونة\": أرجو أن لا بأس به، وقال أشهب: إذا ركعهما وهو لا يوقن بالفجر لم تجزئاه (^٢).\nفرع:\nثبت في الصحيحين -كما سيأتي- من حديث أبي هريرة أنه - ﷺ - كان يخففهما حَتَّى إني لأقول: هل قرأ فيهما؟ ومشهور مذهب مالك أنه لا يقرأ فيهما إلا بأم القرآن (^٣)، وقيل: وسورة قصيرة (^٤). وقيل: ﴿قُولُوا آمَنَّا بِاللهِ﴾ [البقرة: ١٣٦] وقيل: ﴿قُلْ يَا أَهْلَ الكِتَابِ تَعَالَوْا﴾ [آل عمران: ٦٤] وسيأتي ذلك في بابه واضحًا.\n_________\n(^١) \"المدونة\" ١/ ١١٨.\n(^٢) \"النوادر والزيادات\" ١/ ٤٩٧.\n(^٣) \"المدونة\" ١/ ١١٨، \"التفريع\" ١/ ٢٦٨.\n(^٤) \"الذخيرة\" ٢/ ٣٩٩.","vol":"9","page":141},{"text":"<span data-type='title' id=toc-966>٢٣ - باب الضِّجْعَةِ عَلَى الشِّقِّ الأَيْمَنِ بَعْدَ رَكْعَتَيِ الفَجْرِ</span>\n١١٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: حَدَّثَنِي أَبُو الأَسْوَدِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - إِذَا صَلَّى رَكْعَتَىِ الفَجْرِ، اضْطَجَعَ عَلَى شِقِّهِ الأَيْمَنِ. [انظر: ٦١٩ - مسلم: ٧٢٤ - فتح: ٣/ ٤٣]\nذكر فيه حديث أبي الأَسْوَدِ، -وهو محمد بن عبد الرحمن يتيم عروة- عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - إِذَا صَلَّى رَكْعَتَيِ الفَجْرِ، اضْطَجَعَ عَلَى شِقهِ الأَيْمَنِ.","vol":"9","page":142},{"text":"<span data-type='title' id=toc-967>٢٤ - باب مَنْ تَحَدَّثَ بَعْدَ الرَّكْعَتَيْنِ وَلَمْ يَضْطَجِعْ</span>\n١١٦١ - حَدَّثَنَا بِشْرُ بْنُ الحَكَمِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي سَالِمٌ أَبُو النَّضْرِ، عَنْ أَبِي سَلَمَةَ عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا صَلَّى فَإِنْ كُنْتُ مُسْتَيْقِظَةً حَدَّثَنِي، وَإِلاَّ اضْطَجَعَ حَتَّى يُؤْذَنَ بِالصَّلَاةِ. [انظر: ٦١٩ - مسلم: ٧٤٣ - فتح: ٣/ ٤٣]\nذكر فيه حديث أَبِي سَلَمَةَ، عَنْ عَائِشَةَ ﵂ أَنَ النَّبِيَّ - ﷺ - كَانَ إِذَا صَلَّى فَإِنْ كُنْتُ مُسْتَيْقِظَةً حَدَّثَنِي، وَإِلَّا اضْطَجَعَ حَتَى يُؤْذَنَ بِالصَّلَاةِ.\nالشرح:\nأما حديثها الثاني فأخرجه مسلم أيضًا وأبو داود (^١) والترمذي وصححه ولفظه: كان إذا صلى ركعتي الفجر، فإن كانت له إليَّ حاجة كلمني وإلا خرج إلى الصلاة. ثم قَالَ: وقد كره بعض أهل العلم من الصحابة وغيرهم الكلام بعد طلوع الفجر حَتَّى يصلي صلاة الفجر، إلا ما كان من ذكر الله أو مما لا بد منه، وهو قول أحمد وإسحاق (^٢).\nولفظ أبي داود: وكان إذا قضى صلاته من آخر الليل نظر، فإن كنت مستيقظة حَدَّثَني، وإن كنت نائمة أيقظني وصلى الركعتين، ثم اضطجع حَتَّى يأتيه المؤذن فيؤذنه بصلاة الصبح، فيصلي ركعتين خفيفتين ثم يخرج إلى الصلاة.\n_________\n(^١) \"صحيح مسلم\" (٧٤٣) كتاب: صلاة المسافرين، باب: صلاة الليل وعدد ركعات النبي - ﷺ -.\n\"سنن أبي داود\" (١٢٦٢ - ١٢٦٣) كتاب: التطوع، باب: الاضطجاع بعدها.\n(^٢) \"سنن الترمذي\" (٤١٨) في الصلاة، باب: ما جاء في الكلام بعد ركعتي الفجر.","vol":"9","page":143},{"text":"وراويه (^١) عن أبي سلمة سالم أبو النضر، وراويه عن سفيان وهو ابن عيينة.\nقَالَ البيهقي: ورواه مالك خارج \"الموطأ\" عن سالم فذكر الحديث عقب صلاة الليل، وذكر اضطجاعه بعد ركعتين قبل ركعتي الفجر، وساق طريق أبي داود السالفة، ثم قَالَ: وهذا بخلاف رواية الجماعة عن أبي سلمة. ثم ساق طريق مسلم عنها قالت: كان النبي - ﷺ - إذا صلى من الليل ثم أوتر ثم صلى الركعتين، فإن كنت مستيقظة حَدَّثَني وإلا اضطجع حَتَّى يأتيه المؤذن. ثم أخرج من طريق الحميدي: حَدَّثَنَا سفيان، ثنا محمد بن عمرو بن علقمة، عن أبي سلمة عنها كان رسول الله - ﷺ - يصلي صلاته من الليل وأنا معترضة بينه وبين القبلة، فإذا أراد أن يوتر حركني برجله، وكان يصلي الركعتين فإن كنت مستيقظة حَدَّثَني، وإلا اضطجع حَتَّى يقوم إلى الصلاة (^٢).\nقَالَ الحميدي: كان سفيان يشك في حديث أبي النضر ويضطرب فيه، وربما شك في حديث زياد، ويقول: يختلط علي.\nثم قَالَ غير مرة: حديث أبي النضر كذا، وحديث زياد كذا، وحديث محمد بن عمرو كذا، على ما ذكرت كل ذلك.\nوأما حديثها الأول، فهو من أفراد البخاري، وأخرجه البيهقي من حديث معمر، عن الزهري، عن عروة عنها، ثم قَالَ: أخرجه البخاري وكذلك رواه الأوزاعي وجماعات عددهم عن الزهري، وكذلك قاله أبو الأسود، عن عروة، عن عائشة.\n_________\n(^١) ورد في هامش الأصل: يعني: راوي حديث \"الصحيح\" الذي ساقه.\n(^٢) \"سنن البيهقي الكبرى\" ٣/ ٤٥ - ٤٦ كتاب: الصلاة، باب: ما ورد في الاضطجاع بعد ركعتي الفجر.","vol":"9","page":144},{"text":"قلتُ: هو طريق البخاري وخالفهم مالك، فذكر الاضطجاع بعد الوتر، ثم ساقه وعزاه إلى مسلم، كذا قاله مالك، والعدد أولى بالحفظ من الواحد، قَالَ: ويحتمل أن يكونا محفوظين، فنقل مالك أحدهما ونقل الباقون الآخر، واختلف فيه أيضًا عن ابن عباس، فروي عنه أنه كان إذا صلى ركعتي الفجر اضطجع.\nوروى كريب عنه ما دل على أن اضطجاعه كان بعد الوتر، قَالَ: ويحتمل في ذلك ما احتمل في رواية مالك (^١). وذكر عن الذهلي أن الصواب الاضطجاع بعد الركعتين.\nوقال مسلم في \"التمييز\": وهم مالك في ذلك، وخولف فيه عن الزهري، وسلف عن جماعة رووا عنه أن الاضطجاع بعدهما إذا علمت ذلك.\nواختلف العلماء في الضجعة بعد ركعتي الفجر، فذهبت طائفة إلى أنها سنة يجب العمل بها، وعبارة ابن عبد البر: ذهب قوم إلى أن المصلي بالليل إذا ركع ركعتي الفجر كان عليه أن يضطجع، وزعموا أنها سنة، واحتجوا بحديث الباب وغيره بما ذكرناه، وقال: هكذا قَالَ كل من رواه عن ابن شهاب، إلا مالك بن أنس فإنه جعل الاضطجاع فيه بعد الوتر، واحتجوا أيضًا بحديث الأعمش، عن أبي صالح، عن أبي هريرة قَالَ رسول الله - ﷺ -: \"إذا صلى أحدكم ركعتين قبل الصبح فليضطجع على يمينه\" (^٢).\n_________\n(^١) \"السنن الكبرى\" ٣/ ٤٤ - ٤٥.\n(^٢) رواه أبو داود (١٢٦١) كتاب: الصلاة، باب: الاضطجاع بعدها، والترمذي (٤٢٠) كتاب: الصلاة، باب: ما جاء في الاضطجاع بعد ركعتي الفجر، وابن حبان ٦/ ٢٢ (٢٤٦٨) كتاب: الصلاة، باب: النوافل. والبيهقي ٣/ ٤٥ كتاب: =","vol":"9","page":145},{"text":"وذهبت طائفة إلى أنها ليست سنة، وإنما كانت راحة لطول قيامه، واحتجوا بالحديث الثاني عن عائشة، وقد قَالَ ابن القاسم عن مالك: إنه لا بأس بها إن لم يرد بها الفضل. وقال الأثرم: سمعت أحمد يسأل عنها فقال: ما أفعله أنا، فإن فعله رجل. ثم سكت، كأنه لم يعبه إن فعله. قيل له: لمَ لمْ تأخذ به؟ قَالَ: ليس فيه حديث يثبت. قلتُ له: حديث الأعمش، عن أبي صالح، عن أبي هريرة. قَالَ: رواه بعضهم مرسلًا (^١).\nوقال ابن العربي: إنه معلول؛ لم يسمعه أبو صالح من أبي هريرة، وبين الأعمش وأبي صالح كلام (^٢).\nوذكر البيهقي أن الأول في رواية أبي هريرة فكأنه فعله - ﷺ -؛ للرواية التي هي عن محمد بن إبراهيم، عن أبي صالح سمعت أبا هريرة يحدث مروان بن الحكم، أنه - ﷺ - كان يفصل بينها وبين الصبح بضجعة على شقه الأيمن (^٣).\nوذكر الأثرم من وجوه عن ابن عمر أنه أنكره، وقال: إنها بدعة.\nوعن إبراهيم (^٤) وأبي عبيدة وجابر بن زيد، أنهم أنكروا ذلك، ومشهور مذهب مالك أنها لا تسن (^٥). وقال عياض في هذا الاضطجاع: الاضطجاع بعد صلاة الليل وقبل ركعتي الفجر.\n_________\n= الصلاة، باب: ما ورد في الاضطجاع عند ركعتي الفجر.\nوصححه النووي -كما سيأتي، والألباني في \"صحيح أبي داود\" (١١٤٦) قائلًا: إسناده صحيح على شرط الشيخين.\n(^١) انظر: \"التمهيد\" ٨/ ١٢٥ - ١٢٦.\n(^٢) \"عارضة الأحوذي\" ٢/ ٢١٧.\n(^٣) \"السنن الكبرى\" ٣/ ٤٥ الصلاة، باب ما ورد في الاضطجاع بعد ركعتي الفجر.\n(^٤) رواه ابن أبي شيبة ٢/ ٥٤ (٦٣٨٦) كتاب: الصلوات، باب: من كرهه ٢/ ٥٥ (٦٣٩٢).\n(^٥) انظر: \"المنتقى\" ١/ ٢١٥.","vol":"9","page":146},{"text":"وفي الرواية الأخرى عنها، أنه كان - ﷺ - يضطجع بعد ركعتي الفجر.\nوفي حديث ابن عباس أن الاضطجاع كان كالأول (^١) قَالَ: وهذا فيه رد على الشافعي وأصحابه، في أن الاضطجاع بعدها سنة.\nقَالَ: وذهب مالك وجمهور العلماء وجماعة من الصحابة إلى أنها بدعة، وأشار إلى أن رواية الاضطجاع مرجوحة، ولم يقل أحد في الاضطجاع قبلها أنه سنة، فكذا بعدهما (^٢).\nوقالت عائشة: فإن كنت مستيقظة حَدَّثَني، وإلا اضطجع. فهذا يدل على أنه ليس بسنة، واعترض النووي فقال: الصحيح -أو الصواب إن شاء الله- أن الاضطجاع بعد سنة الفجر سنة، لحديث أبي هريرة السالف: \"إذا صلى أحدكم ركعتي الفجر فليضطجع على يمينه\". رواه أبو داود والترمذي بإسناد صحيح على شرط الشيخين. وقال الترمذي: حسن صحيح، قَالَ: فهذا صحيح صريح في الأمر بالاضطجاع (^٣).\nوأما حديث عائشة بالاضطجاع بعدها وقبلها، وحديث ابن عباس قبلها، فلا يخالف هذا، فإنه لا يلزم من الاضطجاع قبلها ألا يضطجع بعدها ولعله - ﵇ - ترك الاضطجاع بعدها في بعض الأوقات بيانًا للجواز لو ثبت الترك فلعله كان يضطجع قبل وبعد (^٤).\nوقال القرطبي: هذِه ضجعة الاستراحة، وليست بواجبة عند الجمهور، ولا سنة خلافًا لمن حكم بوجوبها من أهل الظاهر، ولمن\n_________\n(^١) سبق برقم (١٨٣) كتاب: الوضوء، باب: قراءة القرآن بعد الحدث وغيره.\n(^٢) انظر: \"المجموع\" ٣/ ٥٢٣ - ٥٢٤.\n(^٣) \"المجموع\" ٣/ ٥٢٣ - ٥٢٤.\n(^٤) \"صحيح مسلم بشرح النووي\" ٩/ ١٦ - ٢٠.","vol":"9","page":147},{"text":"حكم بسنتها، وهو الشافعي. وذكر حديث عائشة: فإن كنت مستيقظة حَدَّثَني … الحديث (^١).\nوذكر البيهقي عن الشافعي أنه أشار إلى الاضطجاع للفصل بين النافلة والفريضة. ثم سواء كان ذلك الفصل بالاضطجاع، أو التحديث، أو التحول عن ذلك المكان أو غيره، والاضطجاع غير متعين لذلك (^٢).\nولما ذكر ابن بطال أن هذِه الضجعة سنة يجب العمل بها أنه فعلها أنس، وأبو موسى الأشعري، ورافع بن خديج، ورواية ضعيفة عن ابن عمر ذكرها ابن أبي شيبة (^٣)، وروى مثله عن ابن سيرين، وعروة (^٤).\nقلتُ: وحكاها ابن حزم عن جماعة: سعيد بن المسيب، والقاسم بن محمد، وأبي بكر بن عبد الرحمن، وخارجة بن زيد بن ثابت، وعبيد الله بن عبد الله بن عتبة، وسليمان بن يسار، وأبي موسى الأشعري، وأصحابه، وأبي الدرداء، وأبي رافع، كذا قَالَ، وإنما هو رافع بن خديج، قَالَ: -يعني ابن بطال- وذهب جمهور العلماء إلى أن هذِه الضجعة إنما كان يفعلها للراحة من تعب القيام وكرهوها، وممن كرهها النخعي.\nوذكر ابن أبي شيبة قَالَ: قَالَ أبو الصديق الناجي: رأى ابن عمر قومًا قد اضطجعوا بعد ركعتي الفجر، فأرسل إليهم فنهاهم، فقالوا:\n_________\n(^١) انظر: \"المفهم\" ٢/ ٣٧٣ - ٣٧٤.\n(^٢) \"السنن الكبرى\" ٣/ ٤٦ - ٤٧.\n(^٣) \"مصنف ابن أبي شيبة\" ٢/ ٥٤ كتاب: الطهارة، باب: الاضطجاع بعد ركعتي الفجر.\n(^٤) \"شرح ابن بطال\" ٣/ ١٥١.","vol":"9","page":148},{"text":"نريد السنة. قَالَ ابن عمر: ارجع إليهم فأخبرهم أنها بدعة (^١). ورواه البيهقي أيضًا (^٢).\nوعن ابن المسيب قَالَ: رأى ابن عمر رجلًا اضطجع بعد الركعتين، فقال: احصبوه.\nوقال أبو مجلز: سألت -أعني: ابن عمر- عنها فقال: يتلعب بكم الشيطان.\nوعن مجاهد: صحبت ابن عمر في السفر والحضر فما رأيته اضطجع بعد ركعتي الفجر. وعن إبراهيم قَالَ: قَالَ عبد الله: ما بال الرجل إذا صلى الركعتين يتمعك كما تتمعك الدابة والحمار، إذا سلم فقد فصل. ونحوه عن ابن جبير، وعن الحسن بن عبيد الله قَالَ: كان إبراهيم يكره الضجعة المذكورة. وعنه أنها ضجعة الشيطان، وعن الحسن كراهتها.\nوقال ابن جبير: لا يضطجع بعد الركعتين قبل الفجر، واضطجع بعد الوتر -وكل هذِه الآثار في كتاب ابن أبي شيبة- وعن عبد الكريم أن عروة دخل المسجد والناس في الصلاة فركع ركعتين، ثم أمَسَّ جنبه الأرض، ثم قام فدخل مع الناس في الصلاة. وعن ابن عون، عن محمد كان إذا صلى ركعتي الفجر اضطجع. وعن أبي هريرة الأمر بها (^٣).\nوفي أبي داود عن أبي بكرة قَال: خرجت مع النبي - ﷺ - لصلاة\n_________\n(^١) \"المصنف\" ٢/ ٥٥ (٦٣٩٤) وانظر \"شرح ابن بطال\" ٣/ ١٥١.\n(^٢) \"السنن الكبرى\" ٣/ ٤٦.\n(^٣) \"المصنف\" ٢/ ٥٤ - ٥٥ (٦٣٧٨ - ٦٣٩٦) كتاب: الصلوات، باب: الاضطجاع بعد ركعتي الفجر، ومن كرهه.","vol":"9","page":149},{"text":"الصبح، وكان لا يمر برجل إلا ناداه بالصلاة أو حركه برجله (^١)، فيه أبو الفضل الأنصاري، وهو غير مشهور. وقال المهلب: هذِه الضجعة منه إنما كانت في الغِبِّ؛ لأنه كان أكثر عمله أن يصليها إذا جاء المؤذن للإقامة. وقال ابن قدامة: إنها سنة على جنبه الأيمن. وأنكره ابن مسعود. وكان القاسم وسالم (يفعلونه) (^٢). واختلف فيه عن ابن عمر. وروي عن أحمد أنه ليس بسنة؛ لأن ابن مسعود أنكره (^٣).\nوحكمة الاضطجاع على الأيمن أن لا يستغرق في النوم؛ لأن القلب في جهة اليسار، فيتعلق حينئذٍ فلا يستغرق، بخلاف ما إذا نام على يساره فإنه في دعة واستراحة فيستغرق.\nقَالَ ابن بطال: والحديث الثاني يبين أن الضجعة ليست بسنة، وأنها للراحة، من شاء فعلها، ومن شاء تركها. ألا ترى قول عائشة: (فإن كنت مستيقظة حَدَّثَني، وإلا اضطجع). فدل أن اضطجاعه إنما كان يفعله إذا عدم التحديث معها؛ ليستريح من نصب القيام.\nوفي سماع ابن وهب: قيل: فمن ركع ركعتي الفجر، أيضطجع على شقه الأيمن؟ قَالَ: لا. يريد: لا يفعله استنانًا؛ لأنه - ﷺ - لم يفعله استنانًا، وكان ينتظر المؤذن حَتَّى يأتيه (^٤).\nوإنما ترك الشارع الاستغفار وحدثها، وقد مدح تعالى المستغفرين بالأسحار؛ لأن السحر يقع على ما قبل الفجر كما يقع على ما بعده. ومنه\n_________\n(^١) \"سنن أبي داود\" (١٢٦٤) كتاب: الصلاة، باب: الاضطجاع بعدها.\nوضعفه الألباني في \"ضعيف أبي داود\" (٢٣٤).\n(^٢) في الأصل عليها (كذا).\n(^٣) \"المغني\" ٢/ ٥٤٢.\n(^٤) \"شرح ابن بطال\" ٣/ ١٥٢.","vol":"9","page":150},{"text":"قيل للسحور: سحور؛ لأنه طعام في السحر قبل الفجر، وقد كان - ﷺ - أخذ بأوفر الحظ من القيام، واستغفار الملك العلام. وقد سلف أنه قبل الفجر مطلوب، لقوله: \"من يستغفرني فأغفر له؟ \" (^١) والتكلم في أثنائه من شأن يصلحه، وعلمٍ ينشره لا يخرجه عن الاسم المرغوب.\nواختلف السلف في الكلام بعد ركعتي الفجر، فقال نافع: كان ابن عمر ربما تكلم بعدهما. وقال إبراهيم: لا بأس أن يسلم ويتكلم بالحاجة بعدهما. وعن الحسن وابن سيرين مثله. وكره الكوفيون الكلام قبل صلاة الفجر إلا بخير (^٢). وكان مالك يتكلم في العلم بعد ركعتي الفجر، فإذا سلم من الصبح لم يتكلم مع أحد حَتَّى تطلع الشمس.\nقال مالك: لا يكره الكلام قبل الفجر وإنما يكره بعده إلى طلوع الشمس (^٣).\nوممن كان لا يرخص في الكلام بعد ركعتي الفجر: قَالَ مجاهد: رأى ابن مسعود رجلًا يكلم آخر بعد ركعتي الفجر فقال: إما أن تذكر الله، وإما أن تسكت. وعن سعيد بن جبير مثله. وقال إبراهيم: كانوا يكرهون الكلام بعدهما، وهو قول عطاء. وسُئل جابر بن زيد: هل تفرق بين صلاة الفجر وبين الركعتين قبلهما بكلام؟ قَالَ: لا، إلا أن يتكلم بحاجة إن شاء. ذكر هذِه الآثار ابن أبي شيبة (^٤).\n_________\n(^١) سلف برقم (١١٤٥).\n(^٢) انظر: \"الأصل\" ١/ ١٥٨، \"المبسوط\" ١/ ١٥٧.\n(^٣) \"المدونة\" ١/ ١١٩.\n(^٤) \"المصنف\" ٢/ ٥٥ - ٥٦ (٦٣٩٧ - ٦٤١٠) كتاب: الصلوات، باب: الكلام بعد ركعتي الفجر، وباب: من كان لا يرخص في الكلام بينهما.","vol":"9","page":151},{"text":"والقول الأول أولى؛ لشهادة السنة الثابتة له، ولا قول لأحد مع السنة.\nواختلفوا في التنفل بعد طلوع الفجر. وكرهت طائفة الصلاة بعد الفجر إلا ركعتي الفجر، وروي ذلك عن عمر، وابن عباس، وابن المسيب، ورواية عن عطاء (^١). وحجتهم حديث موسى بن عقبة، عن نافع، عن ابن عمر أن النبي ﷺ قَالَ: \"لا صلاة بعد طلوع الفجر إلا ركعتي الفجر\" (^٢).\nويروى أيضًا من مرسلات ابن المسيب، عن رسول الله - ﷺ - (^٣).\nوأجاز ذلك آخرون، روي هذا عن طاوس، والحسن البصري، ورواية عن عطاء قالوا: إذا طلع الفجر صل ما شئت. ذكر هذا عبد الرزاق (^٤). وعندنا كراهته إلا بعد فعل الفرض.\n_________\n(^١) روى من هذِه الآثار عبد الرزاق ٣/ ٥١ - ٥٢ (٤٧٥٣) كتاب: الصلاة، باب: الصلاة بعد طلوع الفجر، وابن أبي شيبة ٢/ ١٣٧ (٧٣٦٨ - ٧٣٧٠) كتاب: الصلوات، باب: من كره إذا طلع الفجر أن يصلي أكثر من ركعتين.\n(^٢) رواه عبد الرزاق ٣/ ٥٣ (٤٧٦٠) كتاب: الصلاة، باب: الصلاة بعد طلوع الفجر.\n(^٣) المصدر السابق ٣/ ٥٣ (٤٧٥٦).\nورواه البيهقي ٢/ ٤٦٦ كتاب: الصلاة، باب: من لم يصل بعد الفجر إلا ركعتي الفجر ثم بادر بالفرض، ثم قال: وروي موصولًا بذكر أبي هريرة فيه، ولا يصح وصله.\nوانظر: \"شرح ابن بطال\" ٣/ ١٥٢: ١٥٤.\n(^٤) \"مصنف عبد الرزاق\" ٣/ ٥٣ - ٥٤ (٤٧٥٩، ٤٧٦١، ٤٧٦٢) كتاب: الصلاة، باب: الصلاة بعد طلوع الضحى.","vol":"9","page":152},{"text":"<span data-type='title' id=toc-968>٢٥ - باب مَا جَاءَ فِي التَّطَوُّعِ مَثْنَى مَثْنَى</span>\nوَيُذْكَرُ ذَلِكَ عَنْ عَمَّارٍ وَأَبِي ذَرٍّ وَأَنَسٍ وَجَابِرِ بْنِ زَيْدٍ\nوَعِكْرِمَةَ وَالزُّهْرِيِّ. وَقَالَ يَحْيَى بْنُ سَعِيدٍ الأَنْصَارِيُّ: مَا أَدْرَكْتُ فُقَهَاءَ أَرْضِنَا إِلَّا يُسَلِّمُونَ فِي كُلِّ اثْنَتَيْنِ مِنَ صلاة النَّهَارِ.\n\n١١٦٢ - حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي المَوَالِي، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يُعَلِّمُنَا الاِسْتِخَارَةَ فِي الأُمُورِ، كَمَا يُعَلِّمُنَا السُّورَةَ مِنَ القُرْآنِ يَقُولُ: \"إِذَا هَمَّ أَحَدُكُمْ بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الفَرِيضَةِ، ثُمَّ لِيَقُلِ اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ العَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلاَّمُ الغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي -أَوْ قَالَ: عَاجِلِ أَمْرِي وَآجِلِهِ- فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي -أَوْ قَالَ: فِي عَاجِلِ أَمْرِي وَآجِلِهِ- فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ، وَاقْدُرْ لِي الخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي -قَالَ: - وَيُسَمِّي حَاجَتَهُ\". [٦٣٨٢، ٧٣٩٠ - فتح: ٣/ ٤٨]\n\n١١٦٣ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنْ عَبْدِ اللهِ بْنِ سَعِيدٍ، عَنْ عَامِرِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ، سَمِعَ أَبَا قَتَادَةَ بْنَ رِبْعِيٍّ الأَنْصَارِيَّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا دَخَلَ أَحَدُكُمُ المَسْجِدَ فَلَا يَجْلِسْ حَتَّى يُصَلِّيَ رَكْعَتَيْنِ\". [٤٤٤ - مسلم: ٧١٤ - فتح: ٣/ ٤٨]\n\n١١٦٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - رَكْعَتَيْنِ ثُمَّ انْصَرَفَ. [انظر: ٣٨٠ - مسلم: ٦٥٨ - فتح: ٣/ ٤٨]","vol":"9","page":153},{"text":"١١٦٥ - حَدَّثَنَا [يَحْيَى] بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَالِمٌ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللهِ - ﷺ - رَكْعَتَيْنِ قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ بَعْدَ الظُّهْرِ، وَرَكْعَتَيْنِ بَعْدَ الجُمُعَةِ، وَرَكْعَتَيْنِ بَعْدَ المَغْرِبِ، وَرَكْعَتَيْنِ بَعْدَ العِشَاءِ. [انظر: ٩٣٧ - مسلم: ٧٢٩، ٨٨٢ - فتح: ٣/ ٤٨]\n\n١١٦٦ - حَدَّثَنَا آدَمُ قَالَ: أَخْبَرَنَا شُعْبَةُ أَخْبَرَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - وَهُوَ يَخْطُبُ: \"إِذَا جَاءَ أَحَدُكُمْ وَالإِمَامُ يَخْطُبُ -أَوْ قَدْ خَرَجَ- فَلْيُصَلِّ رَكْعَتَيْنِ\". [انظر: ٩٣٠ - مسلم: ٨٧٥ - فتح: ٣/ ٤٩]\n\n١١٦٧ - حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا سَيْفُ بْنُ سُلَيْمَانَ المَكِّيُّ، سَمِعْتُ مُجَاهِدًا يَقُولُ: أُتِيَ ابْنُ عُمَرَ ﵄ فِي مَنْزِلِهِ، فَقِيلَ لَهُ: هَذَا رَسُولُ اللهِ - ﷺ - قَدْ دَخَلَ الكَعْبَةَ. قَالَ: فَأَقْبَلْتُ فَأَجِدُ رَسُولَ اللهِ - ﷺ - قَدْ خَرَجَ، وَأَجِدُ بِلَالًا عِنْدَ البَابِ قَائِمًا، فَقُلْتُ: يَا بِلَالُ، صَلَّى رَسُولُ اللهِ - ﷺ - فِي الكَعْبَةِ؟ قَالَ: نَعَمْ. قُلْتُ فَأَيْنَ؟ قَالَ: بَيْنَ هَاتَيْنِ الأُسْطُوَانَتَيْنِ. ثُمَّ خَرَجَ فَصَلَّى رَكْعَتَيْنِ فِي وَجْهِ الكَعْبَةِ. قَالَ أَبُو عَبْدِ اللهِ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: أَوْصَانِي النَّبِيُّ - ﷺ - بِرَكْعَتَيِ الضُّحَى. وَقَالَ عِتْبَانُ: غَدَا عَلَيَّ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ - ﵁ - بَعْدَ مَا امْتَدَّ النَّهَارُ، وَصَفَفْنَا وَرَاءَهُ، فَرَكَعَ رَكْعَتَيْنِ. [انظر: ٣٩٧ - مسلم: ١٣٢٩ - فتح: ٣/ ٤٩]\nذكر فيه أحاديث:\nأحدها:\nحديث أنس بن مالك قال: صلى بنا رسول الله - ﷺ - ركعتين ثم انصرف.\nوهو ثابت في بعض النسخ، وفي أصل الدمياطي أيضًا. نعم ذكره بعد حديث أبي قتادة، وهو مختصر من حديث تقدم في باب الصلاة على الحصير (^١).\n_________\n(^١) سبق برقم (٣٨٠) كتاب: الصلاة.","vol":"9","page":154},{"text":"الحديث الثاني:\nحديث جابر بن عبد الله قال: كان رسول الله - ﷺ - يعلمنا الاستخارة.\nالحديث\nويأتي في الدعوات في باب الدعاء عند الاستخارة (^١)، والتوحيد في باب: ﴿قُلْ هُوَ القَادِرُ﴾ (^٢) [الأنعام: ٦٥]. وأخرجه الأربعة في الصلاة (^٣) خلا النسائي ففي النكاح، والنعوت، واليوم والليلة (^٤). قَالَ الترمذي: حسن صحيح غريب، لا نعرفه إلا من حديث ابن أبي الموالي، وهو مدني ثقة. قَالَ: وفي الباب عن ابن مسعود، وأبي أيوب (^٥).\nثم الكلام عليه من أوجه:\nأحدها:\nقوله: (يعلمنا الاستخارة كما يعلمنا السورة من القرآن). فيه ما كان من شفقته بأمته، وإرشادهم إلى مصالحهم دينًا ودنيا، فكان يعلمهم هذا الدعاء كما يعلمهم السورة من القرآن؛ لشدتهم في الحالات كلها كشدة حاجتهم إلى القراءة في كل الصلوات. والاستخارة مشتقة من سؤال الخير.\n_________\n(^١) برقم (٦٣٨٢).\n(^٢) برقم (٧٣٩).\n(^٣) رواه أبو داود (١٥٣٨) كتاب: الوتر، باب: في الاستخارة، والترمذي (٤٨٠) كتاب: الصلاة، باب: ما جاء في صلاة الاستخارة، وابن ماجه (١٣٨٣) كتاب: إقامة الصلاة، باب: ما جاء في صلاة الاستخارة.\n(^٤) رواه النسائي ٦/ ٨٠ - ٨١ كتاب: النكاح، باب: كيف الاستخارة، وفي \"السنن الكبرى\" ٤/ ٤١٢ (٧٧٢٩) كتاب: النعوت، باب: علام الغيوب، و٦/ ١٢٨ (١٠٣٣٢) كتاب: عمل اليوم والليلة، باب: يقول إذا هم بالأمر.\n(^٥) ورد في هامش الأصل: من خط الشيخ: رواه أحمد وابن خزيمة وابن حبان.","vol":"9","page":155},{"text":"وقوله: (\"فليركع ركعتين من غير الفريضة\") فيه استحباب ذلك.\nويفعل في كل وقت عندنا إلا وقت الكراهة على الأصح؛ لأن سببها متأخر. وفيه تسمية ما يتعين فعله من العبادات فرائض. ولا يسمى به المندوب وإن كان فيه معنى الفرض، وهو التقدير، ولكنه أمر خص به المكتوبة حتمًا في لسان الشارع.\nثانيها:\nمعنى: \"أستخيرك\" استعمل في لسان العرب على معانٍ منها سؤال الفعل، فالتقدير: أطلب منك الخير فيما هممت به. والخير هو كل معنى زاد نفعه على ضره. ومعنى: \"وأستقدرك بقدرتك\": أسألك تهيئة الخير والقدرة. وفيه: دلالة على أن العبد لا يكون قادرًا إلا مع الفعل، لا قبله، كما يقول القدرية، فإن البارئ هو خالق العلم بالشيء للعبد، والهم به، والقدرة عليه، والفعل مع القدرة، وذلك كله موجود بقدرة الله.\nقَالَ ابن بطال: والقادر والقدرة من صفات الذات، والقدرة والقوة بمعنى واحد مترادفات، فالبارئ تعالى لم يزل قادرًا قويًّا ذا قدرة وقوة، قَالَ: وذكر الأشعري أن القدرة والقوة والاستطاعة اسم لا يجوز أن يوصف به مستطيع لعدم التوقف بذلك، وإن كان قد جاء القرآن بالاستطاعة فقال: ﴿هَلْ يَسْتَطِيعُ رَبُّك﴾ [المائدة: ١١٢] وإنما هو خبر عنهم ولا يقضي إثباته صفة له تعالى ثابتة لهم عقب هذا، وقراءة من قرأ: (هل تستطيع ربك) بمعنى: هل تستطيع سؤاله. قال: وقد أخطئوا في الأمرين جميعهم لاقتراحهم على نبيهم وخالقهم ما لم يأذن فيه ربهم تعالى (^١).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٤١٨.","vol":"9","page":156},{"text":"وقوله: (\"وأسألك من فضلك العظيم\") كل عطاء الرب ﷻ فضل، فإنه ليس لأحد عليه حق في نعمة ولا في شيء، فكل ما يهب فهو زيادة مبتدأة من عنده لم يقابلها منَّا عوض فيما مضى، ولا يقابلها فيما يستقبل، فإن وفق للشكر والحمد فهو نعمة سؤل وفضل يفتقر أيضًا إلى حمد وشكر هكذا إلى غير نهاية، خلاف ما تعتقده المبتدعة التي تقول: إنه واجب على الله أن يبتدئ العبد بالنعمة، وقد خلق له القدرة، وهي باقية فيه، دائمة له أبدًا يعصي ويطيع.\nوقوله: (\"فإنك تقدر ولا أقدر، وتعلم ولا أعلم\") فيه تصريح بعقيدة أهل السنة، فإنه نفي العلم عن العبد والقدرة وهما موجودان، وذلك يناقض في بادئ الرأي، والحق والحقيقة فيه الاعتراف بأن العلم لله والقدرة لله، ليس للعبد من ذلك شيء إلا ما خلق له يقول: فأنت يا رب تقدر قبل أن تخلق فيَّ القدرة، وتقدر مع خلقها، وتقدر بعدها. وأما على الحقيقة في الأقوال كلها مصرف لك ومحل لمقدوراتك وكذلك في العلم.\nوقوله: (\"وأنت علام الغيوب\") المعنى: أنا أطلب مستأنفًا لا يعلمه إلا أنت، فهب لي منه ما ترى أنه خير لي في ديني ومعاشي، وعاجل أمري وآجله، وهي أربعة أقسام: خير يكون له في دينه دون دنياه، وهذا هو المقصود للإبدال، ولا صبر على عموم الخلق فيه.\nثانيها: خير له في دنياه خاصة ولا يعرض على دينه، فذلك حظ حقير.\nثالثها: خير في العاجل، وذلك يحصل في الدنيا ويحتمل للابتداء، ويكون في الآخرة أولى.","vol":"9","page":157},{"text":"رابعها: خير في الانتهاء، وذلك أولاه وأفضله، ولكن إذا جمع الأربعة فذلك الذي ينبغي للعبد أن يسأل ربه، ومن دعاء النبي - ﷺ -: \"اللهم أصلح لي ديني الذي هو عصمة أمري، وأصلح لي دنياي التي فيها معاشي، وأصلح لي آخرتي التي إليها معادي، واجعل الحياة زيادة لي في كل خير، والموت راحة لي من كل شر، إنك على كل شيء قدير\" (^١).\nوقوله: \"وبارك لي فيه\" أي: أدمه وضاعفه.\nوقوله: (\"وعاقبة أمري -أو قَالَ: عاجل أمري وآجله\") شك أي الكلمتين قَالَ.\nوقوله: (\"واصرفه عني واصرفني عنه\") أي: لا تعلق بالي به وبطلبه. ومن دعاء بعض أهل الطريق: اللهم لا تتعب بدني في طلب ما لم تقدره لي.\nوقوله: (\"واقدر لي الخير\") أي: اقضه، قَالَ الشيخ أبو الحسن: أهل المشرق يضمون الدال منه، وأهل بلدنا يكسرونها، ولا أدري كيف قرأه أبو زيد.\nوقوله: \"ثم أرضني\" كذا في البخاري، وفي الترمذي زيادة: \"به\" (^٢) ولأبي داود: \"ثم رضي به\" (^٣) أي: اجعلني راضيًا به إن وجد، أو بعدمه إن عدم. والرضى: سكون النفس إلى القدر والقضاء.\n_________\n(^١) رواه مسلم (٢٧٢٠) كتاب: الذكر والدعاء، باب: التعوذ من شر ما عمل ومن شر ما لم يعمل.\n(^٢) حديث (٤٨٠).\n(^٣) حديث (١٥٣٨).","vol":"9","page":158},{"text":"ففيه: أنه يجب على المؤمن رد الأمور كلها إلى الله، وصرف أزمنتها، والتبرء من الحول والقوة، وأن لا يروم شيئًا من دقيق الأمور ولا جليلها حَتَّى يسأل الله فيه، ويسأله أن يحمله فيه على الخير ويصرف عنه الشر إذعانًا بالافتقار إليه في كل أمره والتزامًا لذلة العبودية له، وتبركًا لاتباع سنة سيد المرسلين في الاستخارة، وربما قدر ما هو خير ويراه شرًا نحو قوله: ﴿وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ﴾ [البقرة: ٢١٦].\nوفي قوله: \"وإن كنت تعلم أن هذا الأمر شر لي\" حجة على القدرية الذين يزعمون أن الله لا يخلق الشر -تعالى الله عما يفترون- فقد أبان في هذا الحديث أن الله هو المالك للشر والخالق له، وهو المدعو لصرفه عن العبد؛ لأن محالًا أن يسأله العبد صرف ما يملكه العبد من نفسه وما يقدر على اختراعه دون تقدر الله عليه.\nوقوله: (\"ويسمي حاجته\") أي: إما بلسانه أو بقلبه لأنه من الدعاء والعمل الذي يتقرب به إلى الله.\n\"إِذَا دَخَلَ أَحَدُكُمُ المَسْجِدَ فَلَا يَجْلِسْ حَتَّى يُصَلَّيَ رَكْعَتَيْنِ\".\nوقد سلف في باب: إذا دخل أحدكم المسجد فليركع ركعتين (^١).\nالحديث الرابع: حديث ابن عمر:\nصَلَّيْتُ مَعَ رَسُولِ اللهِ - ﷺ - رَكْعَتَيْنِ قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ بعدها.\nالحديث.\nوقد سلف في باب: الصلاة بعد الجمعة (^٢)، ويأتي في: التطوع بعد\n_________\n(^١) سبق برقم (٤٤٤) كتاب: الصلاة.\n(^٢) سبق برقم (٩٣٧) كتاب: الجمعة.","vol":"9","page":159},{"text":"المكتوبة (^١)، وأخرجه مسلم وأبو داود مختصرًا، والترمذي مطولًا (^٢).\nالحديث الخامس:\nحديث شعبة، عن عمرو بن دينار، عن جابر بن عبد الله: قَالَ رَسُولُ اللهِ - ﷺ - وَهُوَ يَخْطُبُ: \"إِذَا جَاءَ أَحَدُكُمْ وَالإِمَامُ يَخْطُبُ -أَوْ قَدْ خَرَجَ- فَلْيُصَلِّ رَكْعَتَيْنِ\".\nوقد سلف في باب: صلاة الجمعة (^٣)، وأخرجه مسلم والأربعة (^٤).\nقَالَ الأصيلي: خالف شعبةَ فيه أصحابُ عمرو بن دينار: ابن جريج، وحماد بن زيد، وسفيان بن عيينة فرووه عن عمرو عن جابر في قصة سليك، وكذلك روى أبو الزبير عن جابر، فانفرد شعبة بما لم يتابع عليه، لم تكن زيادة زادها الحافظ على غيره؛ بل هي قصة منقلبة عن وجهها. وقال يحيى بن معين: أحق أصحاب عمرو بن دينار بحديثه سفيان بن عيينة (^٥).\nوقال الداودي: أراه إنما روى الحديث على تأويله الذي روي أن\n_________\n(^١) سيأتي برقم (١١٧٢) كتاب: التهجد.\n(^٢) \"صحيح مسلم\" (٧٢٩) كتاب: صلاة المسافرين، باب: فضل السنن الراتبة قبل الفرائض وبعدهن، و(٨٨٢) كتاب: الجمعة، باب: الصلاة بعد الجمعة، \"سنن أبي داود\" (١٢٥٢) كتاب: الصلاة، باب: تفريغ أبواب التطوع، و(١١٣٢) كتاب: الصلاة، باب: الصلاة بعد الجمعة، \"سنن الترمذي\" (٤٣٤) كتاب: الصلاة، باب: ما جاء أنه يصليهما في البيت.\n(^٣) سلف برقم (٩٣٠) كتاب: الجمعة، باب: التحية والإمام يخطب.\n(^٤) \"صحيح مسلم\" (٨٧٥) كتاب: الجمعة، باب: إذا رأى الإمام رجلًا جاء وهو يخطب.\nأبو داود (١١١٥)، والترمذي (٥١٠) والنسائي ٣/ ١٠٣ وابن ماجه (١١١٢).\n(^٥) انظر: \"تاريخ عثمان الدارمي\" ص ٥٥ (٦٧).","vol":"9","page":160},{"text":"رجلًا دخل والنبي - ﷺ - يخطب -وبه بذاذة- فأمره أن يصلي ركعتين ليفطن له الناس وقد سلف هذا.\nوقوله: (\"أو قد خرج\") يعني: دخل المسجد وخرج على القوم.\nالحديث السادس: حديث سيف بن سليمان:\nسَمِعْتُ مُجَاهِدًا يَقُولُ: أُتِيَ ابن عُمَرَ فِي مَنْزِلِهِ. الحديث.\nوهذا سلف في باب: قول الله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥] (^١).\nقَالَ البخاري: وقَالَ أَبُو هُرَيْرَةَ: أَوْصَانِي النَّبِيُّ - ﷺ - بِرَكْعَتَيِ الضُّحَى.\nوهذا يأتي إن شاء الله تعالى (^٢).\nوَقَالَ عِتْبَانُ بن مالك: غَدَا عَلَيَّ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ - ﵁ - بَعْدَمَا امْتَدَّ النَّهَارُ، وَصَفَفْنَا وَرَاءَهُ، فَرَكَعَ رَكْعَتَيْنِ.\nوهذا سلف (^٣)، وفي هذا دلالة على صلاة النافلة جماعة.\nإذا عرفت ذلك:\nفترجمة الباب أن التطوع مثنى مثنى، وما ذكره من الأحاديث المتواترة شاهد له عمومًا وخصوصًا، قولًا وفعلًا، وحديث أبي أيوب الأنصاري مرفوعًا: \"أربع ركعات قبل الظهر لا تسليم فيهن يفتح لهن أبواب السماء\" (^٤) إنما أراد اتصالهن ذلك الوقت لا أنه لا سلام\n_________\n(^١) برقم (٣٩٧) كتاب: الصلاة.\n(^٢) برقم (١١٧٨) كتاب: التهجد، باب: صلاة الضحى في الحضر.\n(^٣) برقم (٤٢٥) كتاب: الصلاة، باب: المساجد في البيوت.\n(^٤) رواه أبو داود (١٢٧٠). وابن ماجه (١١٥٧)، والبيهقي ٢/ ٤٨٨ وضعفه.\nوضعفه أيضًا النووي في \"المجموع\" ٣/ ٥٠٤. وقال في \"الخلاصة\" ١/ ٥٣٨ (١٨١٧): ضعفه يحيى القطان وأبو داود والحفاظ، ومداره على عبيدة بن معتب","vol":"9","page":161},{"text":"بينهن؛ لما صح من صلاته قبل الظهر وغيرها ركعتين توفيقًا (^١) بين الأدلة، ثم إنه دالٌّ على فضل الأربع إذا اتصلت وفعلت في هذا الوقت، ولا يدل على أن أكثر من الأربع لا يكون أفضل منها إذا كانت منفصلة؛ لأنه - ﷺ - قد يذكر فضل الشيء ويكون هناك ما لو قاله أو فعله لكان أفضل، ألا ترى أنه قَالَ: \"اتقوا النار ولو بشق تمره\" (^٢) ولا شك أن رطل تمر أفضل منها، فنبه بذكره على أربع على أن الأكثر يكون أفضل، فلو صلى عشرين بتسليمة بين كل ركعتين كان أفضل من أربع متصلة.\nوقد اختلف العلماء في التطوعات ليلًا ونهارًا، وقد أسلفناه فيما مضى في باب: ما جاء في الوتر، ومذهب ابن أبي ليلى ومالك والليث والشافعي وأبي ثور: مثنى مثنى. وهو قول أبي يوسف ومحمد في صلاة الليل (^٣)، وقال أبو حنيفة: أما صلاة الليل فإن شئت ركعتين وإن شئت أربعًا أو ستًّا أو ثمانيًا. وكره الزيادة على ذلك. قاله أبو حنيفة وتبعه صاحباه (^٤).\n_________\nوهو ضعيف بالاتفاق سيِّئ الحفظ.\nوقال الحافظ: في إسناده عبيدة بن معتب، وهو ضعيف. \"الدراية\" ١/ ١٩٩.\nوانظر: \"صحيح أبي داود\" (١١٥٣).\n(^١) دل على ذلك حديث سبق برقم (٩٣٧) كتاب: الجمعة، باب: الصلاة بعد الجمعة وقبلها.\n(^٢) سيأتي برقم (١٤١٧) كتاب: الزكاة، باب: اتقوا النار ولو بشق تمرة والقليل من الصدقة.\n(^٣) انظر: \"مختصر خلافيات البيهقي\" ١/ ٢٢٣، \"التمهيد\" ٤/ ١٧٠ - ١٧١، \"الحاوي الكبير\" ٢/ ٢٨٨.\n(^٤) انظر: \"الهداية\" ١/ ٧٢.","vol":"9","page":162},{"text":"فأما النهار فإن شئت ركعتين وإن شئت أربعًا. وكرهوا الزيادة على ذلك، احتج أبو حنيفة بحديث عائشة السالف: كان يصلي أربعًا ثم أربعًا ثم ثلاثًا (^١). وأجيب عنه بأنه ليس فيه أن الأربع بسلام واحد، وإنما أرادت العدد في قولها: أربعًا ثم أربعًا ثم ثلاثًا. بدليل قوله: \"صلاة الليل مثنى مثنى\" (^٢) وهذا يقتضي ركعتين ركعتين بسلام بينهما على ما سلف في باب: كيف صلاة الليل.\nورد الطحاوي على أبي حنيفة بحديث الزهري عن عروة عنها أنه كان يسلم بين كل اثنتين منهن. وقال: هذا الباب إنما يؤخذ من جهة التوقيف والاتباع لما فعله الشارع وأمر به وفعله أصحابه من بعده، فلم يجد عنه من فعله ولا من قوله أنه أباح أنه يصلي بالليل أكثر من ركعتين، وهذا أصح القولين عندنا (^٣).\nوأما صلاة النهار فالحجة فيه حديث أبي أيوب السالف، وقد سلف بيانه. وقال عبد الله: كان عبد الله يصلي قبل الجمعة أربعًا وبعدها أربعًا لا يفصل بينهن بتسليم (^٤). وروى عبد الله عن نافع عن ابن عمر أنه كان يصلي بالليل ركعتين وبالنهار أربعًا (^٥)، وما سلف أولى.\n_________\n(^١) سبق برقم (١١٤٧) كتاب: التهجد، باب: قيام النبي - ﷺ - هو بالليل في رمضان وغيره.\n(^٢) سبق برقم (٤٧٢) كتاب: الصلاة، باب: الحِلَق والجلوس في المسجد.\n(^٣) انظر: \"شرح معاني الآثار\" ١/ ٣٣٦.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٣٣٥.\n(^٥) السابق ١/ ٣٣٤.","vol":"9","page":163},{"text":"<span data-type='title' id=toc-969>٢٦ - باب الحَدِيثِ بَعْدَ رَكْعَتَيِ الفَجْرِ</span>\n١١٦٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ: أَبُو النَّضْرِ حدَّثنِي أبي، عَنْ أَبِي سَلَمَةَ عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُصَلِّي رَكْعَتَيْنِ، فَإِنْ كُنْتُ مُسْتَيْقِظَةً حَدَّثَنِي وَإِلاَّ اضْطَجَعَ. قُلْتُ لِسُفْيَانَ: فَإِنَّ بَعْضَهُمْ يَرْوِيهِ رَكْعَتَيِ الفَجْرِ. قَالَ سُفْيَانُ: هُوَ ذَاكَ. [انظر: ٦١٩ - مسلم: ٧٢٤، ٧٤٣ - فتح: ٣/ ٤٤]\nذكر فيه حديث عائشة السالف في باب: من تحدث بعد الركعتين\nولم يضطجع (^١). وقد أسلفنا الكلام هناك، ومذاهب العلماء فيه.\nوسفيان المذكور في إسناده هو ابن عيينة. وعلي بن عبد الله هو ابن المديني.\n_________\n(^١) برقم (١١٦١) كتاب: التهجد.","vol":"9","page":164},{"text":"<span data-type='title' id=toc-970>٢٧ - باب تَعَاهُدِ رَكْعَتَيِ الفَجْرِ وَمَنْ سَمَّاهُمَا تَطَوُّعًا</span>\n١١٦٩ - حَدَّثَنَا بَيَانُ بْنُ عَمْرٍو، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ عَنْ عُبَيْدِ بْنِ عُمَيْرٍ عَنْ عَائِشَةَ ﵂ قَالَتْ: لَمْ يَكُنِ النَّبِيُّ - ﷺ - عَلَى شَىْءٍ مِنَ النَّوَافِلِ أَشَدَّ مِنْهُ تَعَاهُدًا عَلَى رَكْعَتَيِ الفَجْرِ. [انظر: ٦١٩ - مسلم: ٧٢٤ - فتح: ٣/ ٤٥]\nذكر فيه حديث عائشة:\nلَمْ يَكُنِ النَّبِيُّ - ﷺ - عَلَى شَيْءٍ مِنَ النَّوَافِلِ أَشَدَّ تَعَاهُدًا مِنْهُ عَلَى رَكْعَتَيِ الفَجْرِ.\nوأخرجه مسلم أيضًا (^١)، ورواه حفص بن غياث عن ابن جريج عن عطاء عن عبيد بن عمير عن عائشة: ما رأيت رسول الله - ﷺ - يسرع إلى شيء من النوافل إسراعه إلى ركعتي الفجر، ولا إلى غنيمة ذكره الإسماعيلي، والعلماء متفقون على تأكد ركعتي الفجر إلا أنهم اختلفوا في تسميتها هل هي واجبة أو سنة، أو من الرغائب على أقوال سلفت في باب: المدوامة عليها. وإلى الوجوب ذهب الحسن البصري كما ذكره ابن أبي شيبة عنه (^٢)، وإلى السنة ذهب الشافعي وأحمد وأشهب وإسحاق وأبو ثور (^٣)، وأبى كثير منهم أن يسميها نافلة.\nقَالَ مالك في \"المختصر\": ليستا بسنة، وقد عمل بهما المسلمون ولا ينبغي تركهما.\n_________\n(^١) \"صحيح مسلم\" (٧٢٤) كتاب: صلاة المسافرين، باب: استحباب ركعتي سنة الفجر.\n(^٢) \"مصنف ابن أبي شيبة\" ٢/ ٤٩ (٦٣٢٢) كتاب: الصلوات، باب: في ركعتي الفجر.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٤٩٤.","vol":"9","page":165},{"text":"وقال ابن عبد الحكم وأصبغ: إنهما ليستا بسنة، وهما من الرغائب (^١). ومعنى الرغائب: ما رغب فيه. واصطلاح المالكية فيه أوقفوا هذا اللفظ على ما تأكد من المندوب إليه وكانت له مزية على النوافل المطلقة، واختلفوا في السنن، فقال أشهب: إنها كل ما تقرر ولم يكن للمكلف الزيادة فيه بحكم التسمية المختصة به كالوتر. وعند مالك: أنها ما تكرر فعل الشارع له في الجماعات كالعيدين ونحوهما، فإن لم يكن فمن الرغائب.\nحجة من أوجبها: قضاء الشارع لها في حديث الوادي (^٢)، ولم يأت عنه أنه قضى شيئًا من السنن بعد خروج وقتها غيرهما، كذا قيل، لكن فاتته سنة الظهر بعدها فقضاها بعد العصر (^٣)، وحجة من سنها: مواظبة الشارع عليها وشدة تعاهده لها أن النوافل تصير سننًا بذلك.\nوحجة من لم يسمها سنة: حديث الباب جعلتهما من جملة النوافل، وقد روى ابن القاسم عن مالك أن ابن عمر: كان لا يركعهما في السفر (^٤).\nفرع: لا بد من تعيينها لأن لها وقتًا كالعيد.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٤٩٤، \"المهذب\" ١/ ٢٨٠، \"المبدع\" ٢/ ٣.\n(^٢) سبق برقم (٥٩٥) كتاب: مواقيت الصلاة، باب: الأذان بعد ذهاب الوقت.\n(^٣) دل على ذلك حديث سيأتي برقم (١٢٣٣) كتاب: السهو، باب: إذا كلم وهو يصلي فأشار بيده واستمع.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٤٩٤.","vol":"9","page":166},{"text":"<span data-type='title' id=toc-971>٢٨ - باب مَا يُقْرَأُ فِي رَكْعَتَيِ الفَجْرِ</span>\n١١٧٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي بِاللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً، ثُمَّ يُصَلِّي إِذَا سَمِعَ النِّدَاءَ بِالصُّبْحِ رَكْعَتَيْنِ خَفِيفَتَيْنِ. [انظر: ٦١٩ - مسلم: ٧٢٤، ٧٣٦ - فتح: ٣/ ٤٥]\n\n١١٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَمَّتِهِ عَمْرَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - ح. وَحَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا يَحْيَى -هُوَ ابْنُ سَعِيدٍ - عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُخَفِّفُ الرَّكْعَتَيْنِ اللَّتَيْنِ قَبْلَ صَلَاةِ الصُّبْحِ، حَتَّى إِنِّي لأَقُولُ: هَلْ قَرَأَ بِأُمِّ الكِتَابِ؟! [انظر: ٦١٩ - مسلم: ٧٢٤ - فتح: ٣/ ٤٦]\nذكر فيه حديثين عن عائشة: أولهما:\nكان يُصَلِّي من اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةَ، ثُمَّ يُصَلِّي إِذَا سَمِعَ النِّدَاءَ بِالصُّبْحِ رَكْعَتَيْنِ خَفِيفَتَيْنِ.\nثانيهما:\nعَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عمته عَمْرَةَ، عَنْ عَائِشَةَ كَانَ النَّبِيُّ - ﷺ - يُخَفِّفُ الرَّكْعَتَيْنِ اللَّتَيْنِ قَبْلَ صَلَاةِ الصُّبحِ، حَتَّى إِنِّي لأَقُولُ: هَلْ قَرَأَ بِأُمِّ الكِتَابِ؟!\nوأخرجه مسلم (^١) أيضًا (^٢). رواه عن عمرة بنت عبد الرحمن بن سعد بن زرارة الأنصاري المدني عن عائشة محمدُ بن عبد الرحمن بن أسعد بن\n_________\n(^١) فوقها في الأصل تخريج من أبي داود والنسائي: (د. س).\n(^٢) مسلم برقم (٧٢٤) كتاب: صلاة المسافرين، باب: استحباب ركعتي سنة الفجر.\nأبو داود (١٢٥٥)، النسائي ٢/ ١٥٦.","vol":"9","page":167},{"text":"زرارة، كذا ذكره البخاري وغيره، وقيل: محمد بن عبد الرحمن بن محمد بن عبد الرحمن بن سعد. وقيل: ابن أسعد.\nقَالَ المزي: هو ابن أخي عمرة بنت عبد الرحمن. قَالَ: وهو محمد ابن عبد الرحمن بن عبد الله بن عبد الرحمن بن سعد بن زرارة (^١)، قلت: فعلى هذا هو ابن ابن أخيها لا ابن أخيها، بيَّن ذلك الجياني، فقال: محمد بن عبد الرحمن بن عبد الله بن عبد الرحمن بن سعد بن زرارة وسعد أخو أسعد. قاله يحيى القطان، يروي عن عمته عمرة وغيرها، ثم قَالَ: هكذا أتى في هذا الحديث، وإنما هي عمة أبيه، فإنها عمرة بنت عبد الرحمن بن سعد بن زرارة (^٢). وكذا قَالَ أبو طاهر وابن عساكر: إنها عمة أبيه.\nفمن قَالَ: محمد بن عبد الرحمن بن سعد. فقد نسبه إلى جده لأبيه، ومن قال: محمد بن عبد الرحمن بن أسعد فإلى جده لأمه، وهذا روى عنه يحيى بن سعيد وشعبة وغيرهما، كان واليًا على المدينة زمن عمر بن عبد العزيز، مات سنة أربع وعشرين ومائة، وهو ثقة وله أحاديث (^٣)،\n_________\n(^١) \"تهذيب الكمال\" ٢٥/ ٦٠٩ ترجمة (٥٣٩٩).\n(^٢) \"تقييد المهمل\" ٢/ ٥٣٥ - ٥٣٦.\n(^٣) محمد بن عبد الرحمن بن سعد بن زرارة الأنصاري المدني، ابن أخي عمرة بنت عبد الرحمن، وهو محمد بن عبد الرحمن بن عبد الله بن عبد الرحمن بن أسعد بن زُرارة. فمن قال: محمد بن عبد الرحمن بن سعد بن زرارة نسبه إلى جد لأبيه، ومن قال: محمد عبد الرحمن بن أسعد بن زرارة نسبة إلى جده لأمه. وكان عاملَ عمر ابن عبد العزيز على المدينة فيما قال: يحيى بن أبي كثير وغيره.\nذكره محمد بن سعد في الطبقة الرابعة من أهل المدينة، وقال: توفي سنة أربع وعشرين ومائة، وهو ثقة، وله أحاديث.\nوقال النسائي: ثقة، وذكره ابن حبان في \"الثقات\"، روى له الجماعة، \"الطبقات الكبرى\" [القسم المتمم] ص ٢٨٦ (١٧٥)، انظر \"التاريخ الكبير\" ١/ ١٤٨ =","vol":"9","page":168},{"text":"وذكر أبو مسعود أن محمد بن عبد الرحمن هذا هو أبو الرجال، وأبو الرجال هو: محمد بن عبد الرحمن بن حارثة بن النعمان، ويقال: ابن عبد الله بن حارثة بن النعمان الأنصاري النجاري، لقب بأبي الرجال؛ لأن له عشرة أولاد رجال (^١)، وجده حارثة بدري، وسبب اشتباه ذلك على أبي مسعود أنه روى عن عمرة -وعمرة أمه- لكنه لم يرو عنها هذا الحديث؛ ولأنه روى عنه يحيى بن سعيد وشعبة. وقد نبه على ذلك الخطيب فقال في حديث محمد بن عبد الرحمن، عن عمته عمرة، عن عائشة في الركعتين بعد الفجر من قَالَ: في هذا الحديث عن شعبة، عن أبي الرجال محمد بن عبد الرحمن، فقد وهم؛ لأن شعبة لم يرو عن أبي الرجال شيئًا، وكذلك من قَالَ: عن شعبة، عن محمد بن عبد الرحمن، عن أمه عمرة.\nوذكر الجياني أن محمد بن عبد الرحمن أربعة من تابعي أهل المدينة، أسماؤهم متقاربة، وطبقتهم واحدة (^٢)، وحديثهم مخرج في\n_________\n= (٤٤٣)، وانظر: \"الجرح والتعديل\" ٧/ ٣١٦ (١٧١٤)، وانظر: \"الثقات\" ٧/ ٣٦٣، وانظر: \"تهذيب الكمال\" ٢٥/ ٦٠٩ (٥٣٩٩).\n(^١) محمد بن عبد الرحمن بن حارثة بن النعمان أبو الرجال ويقال محمد بن عبد الرحمن بن عبد الله بن حارثة بن مالك بن النجار الأنصاري النجاري، أبو الرجال، المدني. كنيته أبو عبد الرحمن، وأبو الرجال لقبُ لُقّب به لولده، وكانوا عشرة رجال منهم: حارثة بن أبي الرجال، وعبد الرحمن بن أبي الرجال. وكان جده حارثة بن النعمان من أهل بدر، قال محمد بن سعد: كان ثقة كثير الحديث، وقال: أبو داود، والنسائي: ثقة، وذكره ابن حبان في كتاب \"الثقات\"، انظر: \"الطبقات الكبرى\" القسم المتمم ص ٢٨٧ - ٢٨٨ (١٧٦) \"التاريخ الكبير\" ١/ ١٥٠ (٤٤٤)، \"الجرح والتعديل\" ٧/ ٣١٧ (١٧١٧)، \"الثقات\" لابن حبان ٧/ ٣٦٦، \"تهذيب الكمال\" ٢٥/ ٦٠٢ (٥٣٩٥).\n(^٢) ورد بهامش الأصل ما نصه: في قوله: وطبقاتهم واحدة نظر؛ وذلك أن محمد بن =","vol":"9","page":169},{"text":"الكتابين (^١).\nوالأول: (محمد) (^٢) بن عبد الرحمن بن ثوبان، عن جابر وأبي سلمة، روى عنه يحيى بن أبي كثير، وروى عن أمه عن عائشة، وروى عنه يحيى الأنصاري (^٣)، وذكر ابن عساكر في حديث: \"يقطع السارق\" أن أبا مسعود الدمشقي ذكر أن يحيى بن أبي كثير رواه عن محمد بن عبد الرحمن -يعني: أبا الرجال- عن أمه عمرة عن عائشة. قَالَ ابن عساكر: وذكر حديث يحيى عن محمد بن عبد الرحمن هذا، هو ابن سعد بن زرارة، لا عن أبي الرجال. قَالَ: ورواه آخرون عن أبي إسماعيل القناد فقال: عن يحيى، عن محمد بن عبد الرحمن بن ثوبان، عن عمرة.\nوالثاني: (محمد) (^٤) بن عبد الرحمن بن نوفل أبو الأسود يتيم عروة (^٥).\nالثالث: (محمد) (^٦) بن عبد الرحمن يعني: ابن زرارة (^٧).\n_________\n= عبد الرحمن بن ثوبان والباقون من اتباع التابعين من طبقة الثلاثة، وهو محمد بن المغيرة بن أبي ذئب- مع الأربعة.\n(^١) \"تقييد المهمل\" ٢/ ٥٣٥.\n(^٢) فوقها في الأصل (ع) يعني: روى له الجماعة.\n(^٣) محمد بن عبد الرحمن بن ثوبان القرشِيُّ العامري، مولاهم أبو عبد الله المدني، قال محمد بن سعد وأبو زُرعة والنسائي: ثقة، وقال أبو حاتم: هو من التابعين لا يُسأل عن مثله، وذكره ابن حبان في كتاب: \"الثقات\"، انظر: \"الطبقات الكبرى\"، و\"الجرح والتعديل\" ٧/ ٣١٢ (١٦٩٧)، \"الثقات\" لابن حبان: ٥/ ٣٦٩، و\"تهذيب الكمال\" ٢٥/ ٥٩٦ (٥٣٩٣).\n(^٤) فوقها في الأصل (ع) يعني: روى له الجماعة.\n(^٥) \"تقييد المهمل\" ٢/ ٥٣٥.\n(^٦) فوقها في الأصل (ع) يعني: روى له الجماعة.\n(^٧) السابق.","vol":"9","page":170},{"text":"والرابع: (محمد) (^١) بن عبد الرحمن أبو الرجال (^٢).\nوالمراد بالنداء الثاني؛ لأن الأول للتأهب.\nإذا تقرر ذلك:\nفاختلف العلماء في القراءة في ركعتي الفجر على أربعة مذاهب، حكاها الطحاوي:\nأحدها: لا يقرأ فيهما.\nثانيها: يخفف، يقرأ فيهما بأم القرآن خاصة، روي ذلك عن عبد الله بن عمرو بن العاص، وهو مشهور مذهب مالك كما سلف قبيل باب الضجعة.\nثالثها: يخفف، ولا بأس أن يقرأ مع أم القرآن سورة قصيرة، رواه ابن القاسم عن مالك، وهو قول الشافعي، وروي عن إبراهيم النخعي (^٣) ومجاهد أنه لا بأس أن يطيل القراءة فيهما، ذكره ابن أبي شيبة (^٤).\nرابعها: قَالَ أبو حنيفة: ربما قرأت فيهما حزبي من القرآن، وهو قول أصحابه، واحتج لهم الطحاوي فقال: لما كانت ركعتا الفجر من أشرف التطوع، كما سلف من أنهما خير من الدنيا وما فيها، كان الأولى أن يفعل فيها أشرف ما يفعل في التطوع من إطالة القراءة فيهما، وهو عندنا أفضل من التقصير؛ لأنه من طول القنوت الذي فضله الشارع في التطوع على غيره (^٥).\n_________\n(^١) فوقها في الأصل: (خ، م، س، ق).\n(^٢) السابق ٢/ ٥٣٦.\n(^٣) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٣٠٠.\n(^٤) \"المصنف\" ٢/ ٥٢ (٦٣٥٧) كتاب: الصلوات، باب: من قال: لا بأس أن تطولا.\n(^٥) \"شرح معاني الآثار\" ١/ ٢٩٦ - ٣٠٠.","vol":"9","page":171},{"text":"ومن قَالَ: لا قراءة فيهما. احتج بحديثي الباب، وجوابه رواية شعبة عن محمد بن عبد الرحمن: سمعت عمتي عمرة تحدث عن عائشة أن رسول الله - ﷺ - كان إذا صلى الفجر صلى ركعتين، أقول يقرأ فيهما بفاتحة الكتاب، فهذا خلاف أحاديث عائشة الأخرى؛ لأنها أثبتت في هذا الحديث قراءة أم القرآن، فذلك حجة على من نفاها، وهو حجة أيضًا لمن قَالَ: يقرأ فيهما بأم القرآن خاصة؛ لأنها مع الفجر من حيث الصورة كالرباعية، ومن سنة الرباعية أن تكون ركعتان منها بأم القرآن، وقد يجوز أن يقرأ فيهما بالفاتحة وغيرها، وتخفف القراءة حَتَّى يقال على التعجب من تخفيفه: هل يقرأ فيهما بالفاتحة؟\nوحجة من قَالَ بسورة قصيرة معها ما رواه أبو نعيم، عن إسرائيل، عن أبي إسحاق، عن مجاهد، عن ابن عمر قَالَ: رمقت النبي - ﷺ - أربعًا وعشرين مرة يقرأ في الركعتين قبل صلاة الغداة، وفي الركعتين بعد المغرب: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ (١)﴾ و﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾.\nوروى أبو وائل عن عبد الله مثله وقال: ما أحصي ما سمعت النبي - ﷺ - يقرأ بذلك. وبه كان يأخذ ابن مسعود، ذكره ابن أبي شيبة (^١)، وقد روي مثله من حديث قتادة عن أنس، ومن حديث جابر عن رسول الله - ﷺ - في ركعتي الفجر خاصة (^٢) وهي على أبي حنيفة، ومن جوز تطويل القراءة فيهما؛ لأنه لم يحفظ عنه خلافها، ولا قياس لأحد مع وجود السنة الثابتة، وقد ذكر لابن سيرين قول النخعي فقال: ما أدري ما هذا؟ وكان أصحاب ابن مسعود يأخذون في ذلك\n_________\n(^١) \"المصنف\" ٢/ ٥٠ (٦٣٣٨) كتاب: الصلوات، باب: ما يقرأ به فيهما.\n(^٢) \"شرح معاني الآثار\" ١/ ٢٩٨.","vol":"9","page":172},{"text":"بحديث ابن عمر وبحديث ابن مسعود في تخفيف القراءة (^١)، وتخفيفهما -والله أعلم- لمزاحمة الإقامة؛ لأنه كان لا يصليهما في أكثر أحواله إلا حَتَّى يأتيه المؤذن للإقامة، وكان يغلس بصلاة الصبح (^٢).\nفرع:\nيستحب عندنا أيضًا أن يقرأ فيهما بـ: ﴿قُولُوا آمَنَّا بِاللهِ﴾ [البقرة: ١٣٦] و﴿قُلْ يَا أَهْلَ الكِتَابِ تَعَالَوْا﴾ [آل عمران: ٦٤] ثبت في \"الصحيح\" (^٣) من حديث ابن عباس وفيه أيضًا من حديثه في الأولى: ﴿قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا ..﴾ الآية التي في البقرة، وفي الآخرة منهما ﴿آمَنَّا بِاللهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ﴾، وروي أيضًا أنه قرأ في الأولى: ﴿آمَنَ الرَّسُولُ﴾ [البقرة:٢٨٥] وفي الثانية: ﴿قُلْ يَا أَهْلَ الكِتَابِ﴾ [آل عمران:٦٤] (^٤).\nفائدة:\nفي قولها: (ثم يصلي إذا سمع النداء بالصبح ركعتين)، ظاهره أنهما في بيتها، وروى ابن حبيب: فعلهما في المسجد أحب إليَّ؛ لأنهما من السنن التي ينبغي إظهارها، ولذلك واظب الشارع عليها.\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٥٠ (٦٣٤٢).\n(^٢) دل عليه حديث سيأتي برقم (٥٦٠) كتاب: مواقيت الصلاة، باب: وقت المغرب.\n(^٣) ورد بهامش الأصل ما نصه: يعني \"صحيح مسلم\".\nوهو عند مسلم (٧٢٧) كتاب: صلاة المسافرين، باب: استحباب ركعتي سنة الفجر، وابن خزيمة ٢/ ١٦٣ - ١٦٤ (١١١٥) كتاب: الصلاة، باب: ما يستحب قراءته في ركعتي الفجر.\n(^٤) رواه أحمد ١/ ٢٦٥.","vol":"9","page":173},{"text":"<span data-type='title' id=toc-972>٢٩ - باب التَّطَوُّعِ بَعْدَ المَكْتُوبَةِ</span>\n١١٧٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنَا نَافِعٌ عَنِ ابْنِ عُمَرَ ﵄ قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - سَجْدَتَيْنِ قَبْلَ الظُّهْرِ، وَسَجْدَتَيْنِ بَعْدَ الظُّهْرِ، وَسَجْدَتَيْنِ بَعْدَ المَغْرِبِ، وَسَجْدَتَيْنِ بَعْدَ العِشَاءِ، وَسَجْدَتَيْنِ بَعْدَ الجُمُعَةِ، فَأَمَّا المَغْرِبُ وَالعِشَاءُ فَفِي بَيْتِهِ. قَالَ ابْنُ أَبِي الزِّنَادِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ: بَعْدَ العِشَاءِ فِي أَهْلِهِ. تَابَعَهُ كَثِيرُ بْنُ فَرْقَدٍ وَأَيُّوبُ عَنْ نَافِعٍ. [انظر: ٩٣٧ - مسلم: ٧٢٩، ٨٨٢ - فتح: ٣/ ٥٠]\n\n١١٧٣ - وَحَدَّثَتْنِي أُخْتِي حَفْصَةُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُصَلِّي سَجْدَتَيْنِ خَفِيفَتَيْنِ بَعْدَ مَا يَطْلُعُ الفَجْرُ، وَكَانَتْ سَاعَةً لَا أَدْخُلُ عَلَى النَّبِيِّ - ﷺ - فِيهَا. تَابَعَهُ كَثِيرُ بْنُ فَرْقَدٍ وَأَيُّوبُ، عَنْ نَافِعٍ. وَقَالَ ابْنُ أَبِي الزِّنَاد، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ: بَعْدَ العِشَاءِ فِي أَهْلِهِ. [انظر: ٦١٨ - مسلم: ٧٢٣ - فتح: ٣/ ٥٠]\nذكر فيه حديث عبيد الله، عن نافع، عن ابن عمر قَالَ: صَلَّيْتُ مَعَ النَبِيِّ - ﷺ - سَجْدَتَيْنِ قَبْلَ الظُّهْرِ. الحديث.\nوقد سلف قريبًا في باب: ما جاء في التطوع مثنى مثنى (^١)، تابعه كثير بن فرقد، وأيوب عن نافع. وقال ابن أبي الزناد: عن موسى بن عقبة، عن نافع: بعد العشاء في أهله. كذا هو ثابت في عدة نسخ، وكذا ذكره أبو نعيم في \"مستخرجه\"، ويقع في بعضها بعد قوله: فأما المغرب والعشاء ففي بيته. قَالَ ابن أبي الزناد: إلى آخره، تابعه كثير ابن فرقد وأيوب عن نافع.\nوحديث أيوب أخرجه الترمذي (^٢)، والمراد بسجدتين: ركعتان. عبر\n_________\n(^١) برقم (١١٦٥) كتاب: التهجد.\n(^٢) \"سنن الترمذي\" (٤٣٣) كتاب: الصلاة، باب: ما جاء أنه يصليهما في البيت.","vol":"9","page":174},{"text":"عن الركوع بالسجود، وهو يبين حديث الكسوف (ركعتين في سجدة) (^١)، أي: في ركعة. على ما روته عائشة (^٢).\nوقوله: (ففي بيته). أي: في بيت حفصة، كذا ذكره الداودي، ولا تعارض بين حديثه هذا وحديثه السالف في باب: الصلاة بعد الجمعة (^٣)، وبعد المغرب ركعتين في بيته، وبعد العشاء ركعتين، وكان لا يصلي بعد الجمعة حَتَّى ينصرف فيصلي ركعتين. فإن ظاهره أنه مخالف له للعشاء والجمعة، وقد أسلفنا ما يوضحه هناك.\nوقوله: (كانت ساعة لا أدخل على النبي - ﷺ - فيها) هو من قوله: ﴿مِنْ قَبْلِ صَلَاةِ الفَجْرِ﴾ [النور: ٥٨]، وقيل: إن هذِه الآية للنساء خاصة.\nأي: إن سبيل الرجال أن يستأذنوا في كل وقت، والنساء يستأذن في هذِه الأوقات خاصة، حكاه النحاس (^٤). ثم تطوعه - ﷺ - بهذِه النوافل قبل الفرائض وبعدها؛ لأن أفضل الأوقات أوقات صلوات الفريضة.\nوفيها تفتح أبواب السماء للدعاء، ويقبل العمل الصالح، فلذلك يحيها - ﷺ - بالنوافل، ولكن في حديث ابن عمر التنفل قبل العصر (^٥).\n_________\n(^١) سلف برقم (١٠٥١)، كتاب: الكسوف، باب: طول السجود في الكسوف.\n(^٢) سيأتي برقم (١٠٦٤) كتاب: الكسوف، باب: الركعة الأولى في الكسوف أطول.\n(^٣) رقم (٩٣٧) كتاب: الجمعة.\n(^٤) انظر: \"الناسخ والمنسوخ\" ٢/ ٥٥٤ - ٥٥٥ (٧٢٢ - ٧٢٣).\n(^٥) رواه أبو داود (١٢٧١) كتاب: الصلاة، باب: الصلاة قبل العصر، والترمذي (٤٣٠)، وأحمد ٢/ ١١٧، وابن حبان ٦/ ٢٠٦ (٢٤٥٣) كتاب: الصلاة، باب: النوافل، وابن خزيمة ٢/ ٢٠٦ (١١٩٣) كتاب: الصلاة، باب: من جعل قبل العصر أربعًا، قال الترمذي: غريب حسن، وقال الألباني في \"صحيح أبي داود\" (١١٥٤): حسن.","vol":"9","page":175},{"text":"وقد روي عن عليٍّ أنه - ﷺ - كان يصلي قبلها أربع ركعات يفصل بينهما بسلام (^١). وفي الترمذي: \"رحم الله امرأً صلى قبل العصر أربعًا\". استغربه، وصححه ابن حبان (^٢).\nوقد اختلف السلف في ذلك، فكان بعضهم يصلي أربعًا، وبعضهم ركعتين، وبعضهم لا يرى الصلاة قبلها، فممن كان يصلي أربعًا علي، وقد رواه (^٣) كما سلف. وقال إبراهيم: كانوا يحبون أربعًا قبل العصر.\nوممن كان يصلي ركعتين، روى سفيان وجرير، عن منصور، عن إبراهيم قَالَ: كانوا يركعون الركعتين قبل العصر ولا يرون أنها من السنة (^٤).\nوممن كان لا يصلي فيها شيئًا، روى قتادة، عن سعيد بن المسيب أنه كان لا يصلي قبل العصر شيئًا، وقتادة عن الحسن مثل ذلك (^٥). وروى فُضيل، عن منصور، عن إبراهيم أنه رأى إنسانًا يصلي قبل العصر، فقال: إنما العصر أربع. والصواب عندنا -كما قال الطبري- أن الفصل في التنفل قبل العصر بأربع ركعات؛ لصحة الخبر بذلك عن علي، عن رسول الله - ﷺ - ثم ساقه من حديث عاصم بن ضمرة عن علي قَالَ: رأيت النبي - ﷺ - صلى أربع ركعات قبل العصر. وأما قول\n_________\n(^١) رواه الترمذي (٤٢٩) كتاب: الصلاة، باب: ما جاء في الأربع قبل العصر، والبيهقي ٢/ ٤٧٣، كتاب: الصلاة، باب: من جعل قبل العصر أربع ركعات.\n(^٢) الترمذي (٤٣٠)، ابن حبان ٦/ ٢٠٦ (٢٤٥٣) وتقدم تخريجه قريبًا.\n(^٣) ورد بهامش الأصل: فاعل رواه علي.\n(^٤) رواه عبد الرزاق ٣/ ٦٩ (٤٨٣٠٩) كتاب: الصلاة، باب: التطوع قبل الصلاة وبعدها.\n(^٥) رواه ابن أبي شيبة عن ابن عون عن الحسن ٢/ ٢٠ (٥٩٨٥) كتاب: الصلوات، باب: في الركعتين قبل العصر.","vol":"9","page":176},{"text":"ابن عمر: (فأما المغرب والعشاء في بيته). فقد اختلف في ذلك، فروى قوم من السلف منهم زيد بن ثابت وعبد الرحمن بن عوف أنهما كانا يركعان الركعتين بعد المغرب في بيوتهم (^١).\nوقال العباس بن سهل بن سعد: لقد أدركت زمن عثمان وإنه ليسلم من المغرب فما أرى رجلًا واحدًا يصليهما في المسجد، كانوا يبتدرون أبواب المسجد يصلونها في بيوتهم (^٢).\nوقال ميمون بن مهران: كانوا يحبون الركعتين بعد المغرب، وكانوا يؤخرونها حَتَّى تشتبك النجوم (^٣).\nوروي عن طائفة أنهم كانوا يتنفلون النوافل كلها في بيوتهم دون المسجد. روي عن عبيدة أنه كان لا يصلي بعد الفريضة شيئًا حَتَّى يأتي أهله (^٤).\nوقال الأعمش: ما رأيته متطوعًا حياته في مسجد إلا مرة صلى بعد الظهر ركعتين، وكانت طائفة لا تتنفل إلا في المسجد، روى عبيد الله، عن نافع، عن ابن عمر أنه كان يصلي سُبحته مكانه (^٥)، وكان أبو مجلز يصلي بين الظهر والعصر في المسجد الأعظم. وروى ابن القاسم عن مالك قال: التنفل في المسجد هو شأن الناس في النهار، وبالليل في بيوتهم (^٦)، وهو قول الثوري، وحجة ذلك حديث حذيفة: صليت مع\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٥٣ (٦٣٧١) كتاب: الصلوات، باب: من كان يصلي الركعتين بعد المغرب في بيته.\n(^٢) المصدر السابق برقم (٦٣٧٣).\n(^٣) المصدر السابق برقم (٦٣٧٦) باب: من قال: يؤخر الركعتين بعد المغرب.\n(^٤) السابق ٢/ ٥٢ - ٥٣ (٦٣٦٧ - ٦٣٦٩) باب: من كان لا يتطوع في المسجد.\n(^٥) المصدر السابق رقم (٢٠١٥) باب: من رخص أن يتطوع مكانه.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ٥٢٥، \"البيان والتحصيل\" ١/ ٢٦١.","vol":"9","page":177},{"text":"رسول الله - ﷺ - العشاء الآخرة، ثم صلى حَتَّى لم يبق في المسجد أحد.\nوعن سفيان بن جبير قَالَ: كان النبي - ﷺ - يصلي بعد المغرب ركعتين، ويصليهما حين ينصدع أهل المسجد، وإنما كره الصلاة في المسجد لئلا يرى جاهل عالمًا يصليها فيه فيراها فريضة، أو كراهة أن يخلي منزله من الصلاة فيه، أو حذرًا من الرياء، أو عارض من خطرات الشيطان، فإذا سلم من ذلك فإن الصلاة فيه حسنة، وقد بين بعضهم علة كراهة من كرهه: لا يرونكم الناس فيرون أنها سنة.\nقَالَ الطبري: والذي يقول: إن حديث حذيفة، وسفيان بن جبير.\nوقوله: \"صلاتكم في بيوتكم إلا المكتوبة\" (^١) هي صحاح كلها، لا يدفع شيءٌ منها شيئًا، وذلك نظير ما ثبت أنه - ﷺ - كان يعمل العمل؛ ليتأسى به فيه، ثم يعمل بخلافه في حال آخر؛ ليعلم بذلك من فعله أن أمره بذلك على وجه الندب، وأنه غير واجب العمل به (^٢).\n_________\n(^١) سلف برقم (٧٣١) كتاب: الأذان، باب: صلاة الليل.\n(^٢) بهامش الأصل: ثم بلغ في السابع بعد التسعين. كتبه مؤلفه غفر الله له.\nآخره ١٠ وهو آخر الجزء ٤ من تجزئة المصنف.","vol":"9","page":178},{"text":"<span data-type='title' id=toc-973>٣٠ - باب مَنْ لَمْ يَتَطَوَّعْ بَعْدَ المَكْتُوبَةِ</span>\n١١٧٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: سَمِعْتُ أَبَا الشَّعْثَاءِ جَابِرًا قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵁ - قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللهِ - ﷺ - ثَمَانِيًا جَمِيعًا، وَسَبْعًا جَمِيعًا. قُلْتُ: يَا أَبَا الشَّعْثَاءِ، أَظُنُّهُ أَخَّرَ الظُّهْرَ وَعَجَّلَ العَصْرَ، وَعَجَّلَ العِشَاءَ وَأَخَّرَ المَغْرِبَ. قَالَ: وَأَنَا أَظُنُّهُ. [انظر: ٥٤٣ - مسلم: ٧٠٥ - فتح: ٣/ ٥١]\nذكر فيه حديث ابن عباس:\nصَلَّيْتُ مَعَ النبي - ﷺ - ثَمَانِيًا جَمِيعًا، وَسَبْعًا جَمِيعًا. قُلْتُ: يَا أَبَا الشَّعْثَاءِ، أَظُنُّهُ أَخَّرَ الظُّهْرَ وَعَجَّلَ العَصْرَ، وَعَجَّلَ العِشَاءَ وَأَخَّرَ المَغْرِبَ. قَالَ: وَأَنَا أَظُنُّهُ.\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا (^١). وفي رواية للبخاري: قَالَ أيوب: لعله كان في ليلة مطيرة، قَالَ: عسى (^٢).\nقَالَ الداودي: وليس فيه أنه لم يصلِ قبل الظهر ولا بعد العشاء، ولا أنه صلى.\nقَالَ مالك: أرى ذلك بعذر المطر (^٣).\nقلتُ: في مسلم: ولا مطر. وما قاله مالك في المطر مشهور مذهبه في غير المغرب والعشاء خلافه. وقيل: إنه لا يمنعه، وإنما كره أن يقدم العصر على وقتها المختار.\n_________\n(^١) \"صحيح مسلم\" (٧٠٥) كتاب: صلاة المسافرين، باب: الجمع بين الصلاتين في الحضر.\n(^٢) سبقت برقم (٥٤٣) كتاب: مواقيت الصلاة، باب: تأخير الظهر إلى العصر.\n(^٣) \"الموطأ\" ص ١٠٩.","vol":"9","page":179},{"text":"وقال ابن الماجشون: لو فعله فاعل لغير حاجة جاز؛ لأنه يصلي كل صلاة في وقتها. يعني: في الظهر والعصر. أي: والمغرب والعشاء مثله، إلا أن يريد أن وقت المغرب عند الغروب فيه خلاف عندهم.\nوقال ابن بطال: إنما ترك التنفل فيه؛ لأن السنة عند جميع الصلوات ترك التنفل، فأراد - ﷺ - أن يعلم أمته أن التطوع ليس بلازم لا يسع تركه؛ ولذلك كان ابن عمر لا يتنفل في السفر (^١).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١٦٤ - ١٦٥.","vol":"9","page":180},{"text":"<span data-type='title' id=toc-974>٣١ - باب صَلَاةِ الضُّحَى فِي السَّفَرِ</span>\n١١٧٥ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ تَوْبَةَ، عَنْ مُوَرِّقٍ قَالَ: قُلْتُ لاِبْنِ عُمَرَ ﵄: أَتُصَلِّي الضُّحَى؟ قَالَ: لَا. قُلْتُ: فَعُمَرُ؟ قَالَ: لَا. قُلْتُ: فَأَبُو بَكْرٍ؟ قَالَ لَا. قُلْتُ فَالنَّبِيُّ - ﷺ -؟ قَالَ: لَا إِخَالُهُ. [انظر: ٧٧ - فتح: ٣/ ٥١]\n\n١١٧٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى يَقُولُ: مَا حَدَّثَنَا أَحَدٌ أَنَّهُ رَأَى النَّبِيَّ - ﷺ - يُصَلِّي الضُّحَى غَيْرَ أُمِّ هَانِئٍ، فَإِنَّهَا قَالَتْ: إِنَّ النَّبِيَّ - ﷺ - دَخَلَ بَيْتَهَا يَوْمَ فَتْحِ مَكَّةَ فَاغْتَسَلَ وَصَلَّى ثَمَانِيَ رَكَعَاتٍ فَلَمْ أَرَ صَلَاةً قَطُّ أَخَفَّ مِنْهَا، غَيْرَ أَنَّهُ يُتِمُّ الرُّكُوعَ وَالسُّجُودَ. [انظر: ١١٠٣ - مسلم: ٣٣٦ - فتح: ٣/ ٥١]\nذكر فيه حديث مورق:\nقُلْتُ لاِبْنِ عُمَرَ: أَتُصَلِّي الضُّحَى؟ قَالَ: لَا. قُلْتُ: فَعُمَرُ؟ قَالَ: لَا. قُلْتُ: فَأَبُو بَكْرٍ؟ قَالَ: لَا. قُلْتُ: فَالنَّبِيُّ - ﷺ - قَالَ: لَا أخَالُهُ.\nوحديث عبد الرحمن بن أبي ليلى قال:\nمَا حَدَّثنَا أَحَدٌ أَنَّهُ رَأى النَّبِيَّ - ﷺ - يُصَلِّي الضُّحَى غَيْرَ أُمَّ هَانِئٍ، فَإِنَّهَا قَالَتْ: إِنَّ النَّبِيَّ - ﷺ - دَخَلَ بَيْتَهَا يَوْمَ فَتْحِ مَكَّةَ فَاغْتَسَلَ وَصَلَّى ثَمَانِيَ رَكَعَاتٍ، فَلَمْ أَرَ صَلَاةً قَطُّ أَخَفَّ مِنْهَا، غَيْرَ أَنَّهُ يُتِمُّ الرُّكُوعَ وَالسُّجُودَ.\nالشرح:\nحديث ابن عمر من أفراده دون الخمسة. ويحيى فيه هو ابن سعيد القطان. وسيأتي في فضل مسجد قباء عن ابن عمر: كان لا يصلي من الضحى إلا في يومين: يوم يقدم مكة، فإنه كان يقدمها ضحى فيطوف، ثم يصلي خلف المقام، وفي مسجد قباء (^١).\n_________\n(^١) برقم (١١٩١) كتاب: فضل الصلاة في مسجد مكة والمدينة، باب: مسجد قباء.","vol":"9","page":181},{"text":"وحديث أم هانئ تقدم في باب من تطوع في السفر (^١)، وهو ظاهر لما ترجم له، فإنه - ﷺ - كان بمكة مسافرًا غير مقيم.\nوأما حديث ابن عمر، ونفيه المطلق فوجه إيراده هنا أن البخاري حمله على السفر خاصة؛ لأنه قد ثبت صلاتها في الحضر من حديث أبي هريرة، وغيره: أوصاني خليلي بها (^٢). فإذا حمل حديث ابن عمر على السفر كان جمعًا بين الأحاديث. وإذا حمل على الإطلاق وقع التعارض والاختلاف، فالجمع أولى. ويؤيده أن ابن عمر كان لا يتنفل في السفر. قَالَ: ولو كنت متنفلًا لأتممت (^٣). وهذا أولى مما فعله ابن بطال حيث قَالَ: إنه ليس من هذا الباب، وإنما يصلح في الباب الذي بعده في من لم يصل الضحى. قَالَ: وأظنه من غلط الناسخ (^٤). وهذا لا يُقال في غور هذا المصنف العميق الكامل النظر في أصول الشريعة العريق. وما ذكرناه هو جواب ابن المنير (^٥)، وهو جواب دقيق.\nوقول ابن أبي ليلى: (ما حدثنا أحد أنه رأى ذلك)، فلا حجة فيه ترد ما روي عن رسول الله - ﷺ - أنه صلاها، وأمر بصلاتها من طرق جمة. وقد يجوز أن يذهب علم مثل هذا عن كثير، ويوجد عند الأقل.\nوقد روى ابن وهب، عن عمرو بن الحارث، عن بكير بن عبد الله\n_________\n(^١) برقم (١١٠٣) كتاب: تقصير الصلاة.\n(^٢) سيأتي برقم (١١٧٨) كتاب: التهجد، باب: صلاة الضحى في الحضر.\n(^٣) رواه ابن أبي شيبة ١/ ٣٣٤ (٣٨٢٧) كتاب: الصلوات، باب: من كان لا يتطوع في السفر.\n(^٤) \"شرح ابن بطال\" ٣/ ١٦٥.\n(^٥) انظر: \"المتواري\" ص ١٢٠.","vol":"9","page":182},{"text":"حدثني الضحاك بن عبد الله القرشي، عن أنس رأيت رسول الله - ﷺ - في السفر صلى سبحة الضحى ثماني ركعات. وإذا جازت في السفر، فالحضر أولى بذلك. وقد سلف حديث أم هانئ، وحديث أنس هذا.\nوذكر الطبري أن سعد بن أبي وقاص وأم سلمة كانا يصليان الضحى ثمانيًا. وعن ابن مسعود مرفوعًا: \"من صلى الضحى عشر ركعات بني له بيت في الجنة\" (^١). وعن أنس أنه - ﷺ - قَالَ: \"من صلى الضحى ثنتي عشرة ركعة بني الله له بها قصرًا من ذهب في الجنة\" (^٢). وعنه أيضًا أنه - ﷺ - كان يصلي الضحى ست ركعات (^٣).\nوعن جابر مثله (^٤).\nوعن عائشة أنها كانت تصلي الضحى ستًّا (^٥).\nوعن علي أنه - ﷺ - كان يصلي أربعًا (^٦). وعن عائشة مثله، وبه كان يأخذ علقمة، والنخعي، وسعيد بن المسيب.\n_________\n(^١) رواه أحمد ٣/ ١٤٦، وأبو نعيم في \"الحلية\" ٨/ ٣٢٦، والضياء في \"المختاره\" ٦/ ٢٠٩ (٢٢٢١).\n(^٢) رواه الترمذي (٤٣٧) كتاب: الصلاة، باب: ما جاء في صلاة الضحى، وابن ماجه (١٣٨٠) كتاب: الصلاة، باب: ما جاء في صلاة الضحى، والطبراني في \"المعجم الصغير\" ١/ ٣٠٥ (٥٠٦)، قال أبو عيسى: حديث غريب لا نعرفه إلا من هذا الوجه، وضعفه ابن حجر في \"تلخيص الحبير\" ٢/ ٢٠. وتقدم تخريجه والكلام عليه.\n(^٣) رواه الطبراني في \"الأوسط\" ٢/ ٦٨ (١٢٧٦).\n(^٤) رواه الطبراني في \"الأوسط\" ٣/ ١٣٧ - ١٣٨ (٢٧٢٤).\n(^٥) رواه ابن أبي شيبة ٢/ ١٧٧ (٧٨١٢) كتاب: الصلوات، باب: كم يصلي من ركعة؟\n(^٦) رواه الترمذي (٥٩٨) كتاب: الصلاة، باب: كيف كان تطوع النبي - ﷺ -، والنسائي ٢/ ١١٩ - ١٢٠ كتاب: الإمامة، باب: الصلاة قبل العصر، وابن ماجه (١١٦١) كتاب: إقامة الصلاة، باب: ما جاء فيما يستحب من التطوع بالنهار، وأحمد ١/ ٨٥، وأبو يعلى ١/ ٢٦٩ (٣١٨). وقال الألباني في \"صحيح الترمذي\": حسن.","vol":"9","page":183},{"text":"وعن عتبان بن مالك أنه - ﷺ - صلى في بيته سبحة الضحى ركعتين (^١).\nوعن جابر أنه - ﷺ - أمره أن يصلي سبحة الضحى ركعتين (^٢).\nوعن أبي هريرة أنه - ﷺ - أوصاه بركعتي الضحى (^٣)، وقال: \"من حافظ عليها غفر له ذنوبه وإن كانت مثل زبد البحر\" (^٤).\nوعن عبد الله بن عمر أنه كان يصلي الضحى ركعتين (^٥). وعن الضحاك مثله. وليس منها حديث يدفع صاحبه. وذلك أنه من صلى الضحى أربعًا جائز أن يكون رآه في حال فعله ذلك، ورآه غيره في حالة أخرى صلى ركعتين ورآه آخر في حال آخر صلاها ثمانيًا، وسمعه آخر يحث على أن تصلي ستًّا، وآخر يحث على ركعتين، وآخر على عشر، وآخر على اثنتي عشرة، فأخبر كل واحد منهم عما رأى وسمع.\n_________\n(^١) ذكره ابن خزيمة في \"صحيحه\" ٢/ ٢١٦ كتاب: الصلاة، باب: ذكر الأخبار المنصوصة والدالة على خلاف قول من زعم أن تطوع النهار أربعًا لا مثنى.\n(^٢) رواه الطبراني في \"مسند الشاميين\" ٢/ ٢٢٣ (١٢٢٧).\n(^٣) ما يدل على ذلك سيأتي برقم (١١٧٨) كتاب: التهجد، باب: صلاة الضحى في الحضر.\n(^٤) رواه الترمذي برقم (٤٧٦) كتاب: الصلاة، باب: ما جاء في صلاة الضحى.\nوقال: وقد روى وكيع بن شميل وغير واحد من الأئمة هذا الحديث عن نهاس بن قهم، ولا نعرفه إلا من حديثه، وابن ماجه برقم (١٣٨٢) كتاب: إقامة الصلاة، باب: ما جاء في صلاة الضحى، وإسحاق بن راهويه في \"مسنده\" ١/ ٣٣٨ (٣٢٩)، ١/ ٤١١ (٤٦٢)، وأحمد ٢/ ٤٤٣، وضعفه النووي في \"المجموع\" ٣/ ٥٣٠، وفي \"الخلاصة\" ١/ ٥٧٠ - ٥٧١ (١٩٣٦). والألباني في \"ضعيف ابن ماجه\" (٢٩٢).\n(^٥) سيأتي برقم (١١٩١) كتاب: فضل الصلاة في مسجد مكة والمدينة، باب: مسجد قباء.","vol":"9","page":184},{"text":"ومن الدليل على صحة ما قلناه في ذلك ما روي عن زيد بن أسلم قَالَ سمعت عبد الله بن عمرو يقول لأبي ذر: أوصني يا عم. قَالَ: سألت رسول الله - ﷺ - عما سألتني عنه فقال: \"من صلى الضحى ركعتين لم يُكتب من الغافلين، ومن صلى أربعًا كُتب من العابدين، ومن صلى ستًا لم يلحقه في ذلك اليوم ذنب، ومن صلى ثمانيًا كتب من القانتين، ومن صلى ثنتي عشرة ركعة بني الله له بيتًا في الجنة\" (^١).\nوقال مجاهد: صلى النبي - ﷺ - يومًا الضحى ركعتين، ثم يومًا أربعًا، ثم يومًا ستًّا، ثم يومًا ثمانيًا، ثم ترك. فأبان بهذا الخبر عن صحة ما قلناه من احتمال خبر كل مخبر ممن تقدم قوله أن يكون إخباره بما أخبر به الشارع في صلاة الضحى كان على قدر ما شاهده وعاينه.\nفالصواب أن يصلى على غير عدد، كما قاله الطبري. وقد روي عن قوم من السلف. قَالَ إبراهيم: سأل رجل الأسود قَالَ: كم أصلي الضحى؟ قَالَ: كما شئت.\nوقد أسلفنا عددها عندنا، وحاصل ما ذكرناه أن الصحابة الذين رووا عن سيدنا رسول الله - ﷺ - إثبات الضحى قولًا وفعلًا في الباب وما سلف اثنا عشر صحابيًا: أم هانئ، وأنس، وأبو ذر، وأبو هريرة (ك)، وأبو الدرداء، وابن مسعود، وجابر (م)، وعائشة، وعلي (ت)، ونعيم بن\n_________\n(^١) رواه البزار كما في \"كشف الأستار\" ١/ ٣٣٤ - ٣٣٥ (٦٩٤) كتاب: الصلاة، باب: صلاة الضحى.\nوقال: لا نعلمه إلا عن أبي ذر، ولا روى ابن عمر عنه إلا هذا، قلت: رواه زيد بن أسلم عن ابن عمر، وذكره الهيثمي في \"مجمع الزوائد\" ٢/ ٢٣٦ كتاب: الصلاة، باب: صلاة الضحى، وقال: رواه البزار، وفيه: حسين بن عطاء، ضعفه أبو حاتم وغيره، وذكره ابن حبان في الثقات، وقال: يخطئ ويدلس.","vol":"9","page":185},{"text":"همار (د)، وعمر، ومعاذ بن أنس، وبقي عليك بما أفاده الترمذي: أبو أمامة (ك)، وعبيد (ط) بن عبد السلمي، وابن أبي أوفي، وأبو سعيد (ت)، وزيد بن أرقم (م، ك)، وابن عباس (ك) (^١)، ومما زدناه عليه: عقبة بن عامر، روى الحاكم من حديث أبي الخير عنه قَالَ: أمرنا رسول الله - ﷺ - أن نصلي ركعتي الضحى بسورتيها: بالشمس وضحاها، والضحى. ورواه من حديث نعيم بن همار عن عقبة ثم قَالَ: لا أعلم أحدًا ذكر عقبة في هذا الإسناد غير قتادة (^٢).\nوأما الشاميون فإنهم يعدون نعيم بن همار في الصحابة، وبريدة أخرجه الحاكم (^٣)، وابن عمر أخرجه الحاكم أيضًا. وروىِ حديث أبي أمامة السالف أنه - ﷺ - ذكر هذِه الآية: ﴿وَإِبْرَاهِيمَ الَّذِي وَفَّى (٣٧)﴾ [النجم: ٣٧] قَالَ: \"هل تدرون ما وفَّى؟ وفَّى عمل يومه بأربع ركعات الضحى\".\nقَالَ الحاكم: صحبت جماعة من أئمة الحديث الحفاظ الأئمة الأثبات فوجدتهم يختارون هذا العدد، ويصلون هذِه الصلاة أربعًا لتواتر الأخبار الصحيحة فيه، وإليه أذهب (^٤). وحديث الست ركعات أخرجه الحاكم من حديث جابر وقد سلف، ومن حديث أبي الدرداء: \"ومن صلى ستًّا كفي ذلك اليوم\" (^٥).\n_________\n(^١) \"سنن الترمذي\" عقب الرواية (٤٧٣) كتاب: الصلاة، باب: ما جاء في صلاة الضحى.\n(^٢) تقدم تخريجه.\n(^٣) \"المستدرك\" ١/ ٣١٢ كتاب: صلاة التطوع، وقال: هذا حديث صحيح الإسناد ولم يخرجاه.\n(^٤) عزاه ابن حجر في \"الفتح\" ٣/ ٥٤ للحاكم في \"المفرد في صلاة الضحى\".\n(^٥) رواه البيهقي في \"السنن الصغرى\" ١/ ٨٤٧، وذكره الهيثمي في \"مجمع الزوائد\" =","vol":"9","page":186},{"text":"وحديث الثمانية روته أم هانئ، وهو مجمع على صحته. قَالَ أحمد، وقد سئل عن صلاة الضحى، فقال: المثبت عن أم هانئ ثماني ركعات.\nوروى بكير بن الأشج، عن الضحاك بن عبد الله، عن أنس أنه قَالَ: رأيت رسول الله في سفر صلى سبحة الضحى ثماني ركعات (^١).\nوقد سلف في الباب الماضي عن فعل عائشة أيضًا. وسلف من حديث أبي الرداء (^٢).\nوحديث العشر أخرجه البيهقي من حديث أبي ذر: \"وإن صليتها عشرًا لم يكتب لك ذلك اليوم ذنب\" (^٣) وسلف من حديث ابن مسعود.\nوحديث اثني عشر أخرجه الترمذي من حديث أنس، واستغربه. وابن ماجه (^٤) وأخرجه الحاكم من حديث أم سلمة، وعائشة، ولفظه في حديث أبي هريرة: \"إن للجنة بابًا يُقال له الضحى، فإذا كان يوم\n_________\n= ٢/ ٢٣٧ كتاب: الصلاة، باب: صلاة الضحى، وقال: رواه الطبراني في \"الكبير\"، وفيه: موسى بن يعقوب الزمعي، وثقه ابن معين وابن حبان، وضعفه ابن المديني وغيره، وبقية رجاله ثقات.\n(^١) رواه أحمد ٣/ ١٤٦، ٣/ ١٥٦، وابن خزيمة في \"صحيحه\" ٢/ ٢٣٠ (١٢٢٨) كتاب: الصلاة، باب: استحباب مسألة الله -﷿- في صلاة الضحى رجاء الإجابة، والحاكم ١/ ٣١٤ كتاب: صلاة التطوع، وقال: صحيح الإسناد ولم يخرجاه بهذا اللفظ. وأبو نعيم في \"الحلية\" ٨/ ٣٢٦، والضياء المقدسي في: \"المختارة\" ٦/ ٢٠٨ (٢٢٢٠).\n(^٢) انظر: التخريج قبل السابق.\n(^٣) \"السنن الكبرى\" ٣/ ٤٨ - ٤٩ كتاب: الصلاة، باب: ذكر خبر جامع لأعداده، وقال الذهبي في \"المهذب\" ٢/ ٩٧٩ (٤٣٥٨): في إسناده نظر.\n(^٤) \"سنن الترمذي\" برقم (٤٧٣) كتاب: الصلاة، باب: ما جاء في صلاة الضحى، و\"سنن ابن ماجه\" برقم (١٣٨٠) كتاب: إقامة الصلاة، باب: ما جاء في صلاة الضحى، وضعفه الألباني في \"ضعيف ابن ماجه\" (٢٩١).","vol":"9","page":187},{"text":"القيامة نادى منادٍ أين الذين كانوا يديمون على صلاة الضحى، هذا بابكم فادلخوه برحمة الله\" وفي رواية أخرى: \"لا يحافظ على صلاة الضحى إلا أواب\" ثم قَالَ: هذا إسناد احتج بمثله مسلم (^١). ومما زدناه جبير بن مطعم أنه رأى النبي - ﷺ - يصلي الضحى. أخرجه الحاكم. ووقع في كلام الحاكم أن حديث زيد بن أرقم اتفقا على إخراجه، وليس كما ذُكرَ وإنما هو من أفراد مسلم. قَالَ الحاكم: وقد صحت الروايات عن أمير المؤمنين، والسبطين الحسن والحسين، وجماعة من أهل البيت أنهم كانوا يواظبون عليها. ومما زدناه الحسن أخرجه الحاكم. وفي كتاب المحاملي: ومن دخل مكة، وأراد أن يصلي الضحى أول يوم اغتسل وصلاها، فعله رسول الله - ﷺ - يوم فتح مكة (^٢).\n_________\n(^١) \"المستدرك\" ١/ ٣١٤ كتاب: صلاة التطوع، وقال: صحيح على شرط مسلم ولم يخرجاه بهذا اللفظ.\n(^٢) سلف برقم (١١٠٣) وخرجه البخاري في مواضع أخر.","vol":"9","page":188},{"text":"<span data-type='title' id=toc-975>٣٢ - باب مَنْ لَمْ يُصَلِّ الضُّحَى وَرَآهُ وَاسِعًا</span>\n١١٧٧ - حَدَّثَنَا آدَمُ قَالَ: حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: مَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - سَبَّحَ سُبْحَةَ الضُّحَى، وَإِنِّي لأُسَبِّحُهَا. [انظر: ١١٢٨ - مسلم: ٧١٨ - فتح: ٣/ ٥٥]\nذكر فيه حديث عائشة:\nمَا رَأَيْتُ رَسُولَ الله - ﷺ - سَبَّحَ سُبْحَةَ الضُّحى، وَإِنِّي لأُسَبِّحُهَا.\nوأخرجه مسلم أيضًا (^١). زاد معمر في روايته: وما أحدث الناس شيئًا أحب إلى منها (^٢). وقد سلف الكلام عليه في باب تحريضه - ﷺ - على صلاة الليل واضحًا (^٣).\nقَالَ البيهقي: وعندي -والله أعلم- أن المراد به ما رأيته داوم عليها، وإني لأسبحها أي: أداوم عليها. قَالَ وكذا قولها: وما أحدث الناس شيئًا يعني المداومة عليها (^٤).\nوفي الحديث السالف إثبات فعلها إذا جاء من مغيبه. وروى في ذلك جابر بن عبد الله (^٥)، وكعب بن مالك، عن النبي - ﷺ - (^٦)، وحديثها يصلي\n_________\n(^١) \"صحيح مسلم\" برقم (٧١٨) كتاب: صلاة المسافرين، باب: استحباب صلاة الضحى وأن أقلها ركعتان.\n(^٢) رواه عبد الرزاق ٣/ ٧٨ - ٧٩ (٤٨٦٨) في الصلاة، باب صلاة الضحى، والبيهقي ٣/ ٤٩ في الصلاة، باب ذكر الحديث الذي روي في ترك الرسول - ﷺ - صلاة الضحى.\n(^٣) دل على ذلك الحديث السالف برقم (١١٢٨) كتاب: التهجد.\n(^٤) \"السنن الكبرى\" ٣/ ٤٩ السابق.\n(^٥) سيأتي برقم (٢٠٩٧) كتاب: البيوع، باب: شراء الدواب والحمير.\n(^٦) سيأتي برقم (٣٠٨٨) كتاب: الجهاد والسير، باب: الصلاة إذا قدم من سفر.","vol":"9","page":189},{"text":"أربعًا ويزيد ما شاء الله (^١)، وهو دال على صحة التأويل المذكور. وقد ثبتت العلة في تركه المداومة عليها بقولها في آخره: وإن كان ليدع العمل، وهو يحب أن يعمله، خشية أن يعمل به الناس فيفرض عليهم.\nوقال أبو بكر محمد بن إسحاق: هذِه كلمة تكلمت بها عائشة على المسامحة والمساهلة، وقد يشركها كثير من الصحابة في جهل ذلك، روى الحاكم إنكارها عن أبي بكرة، قَالَ: ولم يصح، ولو صح لكان معناه ما ذكر في حديث عائشة وأنس، ثم أعله. وهو خلاف رواياته الصحيحة، وأبو هريرة، ووهاه.\nوقد أخذ قوم من السلف بحديث ابن عمر السالف، وعائشة هذا، ولم يروا صلاة الضحى. وقال بعضهم بأنها بدعة كما سلف.\nروى الشعبي، عن قيس بن عباد قال: كنت اختلف إلى ابن مسعود السنة كلها، فما رأيته مصليًا الضحى (^٢).\nوقال إبراهيم النخعي: حَدَّثَني من رأى ابن مسعود صلى الفجر، ثم لم يقم لصلاة حَتَّى أُذن لصلاة الظهر، فقام فصلى أربعًا (^٣).\nوكان ابن عون لا يصليها (^٤).\nوقال ابن عمر: بدعة (^٥). كما سلف تأويله. وقال مرة: ونعمت\n_________\n(^١) روى ما يدل على ذلك مسلم برقم (٧١٩) كتاب: صلاة المسافرين، باب: استحباب صلاة الضحى.\n(^٢) روى ذلك عن عبد الرزاق ٣/ ٨٠ (٤٨٧٥) كتاب: الصلاة، باب: صلاة الضحى.\n(^٣) روى ذلك الطبراني ٩/ ٢٥٩ (٩٢٨٤).\n(^٤) عنه عبد الرزاق ٣/ ٨٠ - ٨١ (٤٨٧٦) كتاب: الصلاة، باب: صلاة الضحى.\n(^٥) رواه عنه ابن أبي شيبة ٢/ ١٧٥ (٧٧٨٢) كتاب: الصلوات، باب: من كان لا يصلي الضحى.","vol":"9","page":190},{"text":"البدعة. وقال مرة: ما ابتدع المسلمون بدعة أفضل منها (^١).\nوقال أنس: صلاته يوم الفتح كان سنة الفتح، لا سنة الضحى. ولما فتح خالد بن الوليد الحيرة صلى صلاة الفتح ثماني ركعات لم يسلم فيهن، ثم انصرف. وهذا تأويل لا يدفع صلاة الضحى لتواتر الروايات بها عن رسول الله - ﷺ -، وفعل السلف بعده.\nوذهب قوم من السلف أنها تصلى في بعض الأيام دون بعض، واحتجوا بحديث عائشة: لا إلا أن يجيء من مغيبه (^٢).\nوروى عطية عن أبي سعيد كان رسول الله - ﷺ - يصلي الضحى حَتَّى نقول: لا يدعها. ويدعها حَتَّى نقول: لا يصليها (^٣). وكان ابن عباس يصليها يومًا، ويدعها عشرة أيام (^٤). وكان ابن عمر لا يصليها، فإذا\n_________\n(^١) رواه عنه ابن أبي شيبة ٢/ ١٧٦ (٧٧٩٩) كتاب: الصلوات، باب: من كان يصليها.\nبلفظ: من أحسن ما أحدثوا سبحتهم هذِه.\n(^٢) مسلم (٧١٧) كتاب: صلاة المسافرين، باب: استحباب الصلاة الضحى.\n(^٣) رواه الترمذي برقم (٤٧٧٩) كتاب: الصلاة، باب: ما جاء في صلاة الضحى. وقال: حديث حسن غريب، وأحمد ٣/ ٢١، وعبد بن حميد في \"المنتخب\" ٢/ ٦٨ (٨٨٩)، وأبو يعلى في \"مسنده\" ٢/ ٤٥٦ - ٤٥٧ (١٢٧٠٩)، وضعفه الألباني في \"ضعيف الترمذي\".\nقلت: وفيه عطية العوفي، وهو ضعيف، عطية بن سعد بن جنادة العوفي الجدلي القيسي أبو الحسن الكوفي، قال: أبو زرعة: لين، وقال ابن معين: صالح، وضعفه النسائي وأبو حاتم، وزاد أبو حاتم: يكتب حديثه، وقال ابن حجر في \"تقريبه\": صدوق يخطئ كثيرًا وكان شيعيًا مدلسًا، انظر: \"الضعفاء الكبير\" ٣/ ٣٥٩ (١٣٩٢)، و\"الجرح والتعديل\" ٦/ ٣٨٢ (٢١٢٥)، و\"المجروحين\" ٢/ ١٧٦، و\"تهذيب الكمال\" ٢/ ١٤٥ (٣٩٥٦)، و\"تقريب التهذيب\" (٤٦١٦).\n(^٤) ابن أبي شيبة ٢/ ١٧٥ (٧٧٩١) كتاب: الصلوات، باب: من كان يصليها.","vol":"9","page":191},{"text":"أتى مسجد قباء صلى، وكان يأتيه كل سبت (^١). وعن إبراهيم: كانوا يكرهون أن يحافظوا عليها كالمكتوبة، ويصلون ويدعون (^٢). وعن سعيد بن جبير: إني لأدع صلاة الضحى وأنا أشتهيها مخافة أن أراها حتمًا عليّ (^٣).\n_________\n(^١) البيهقي في \"شعب الإيمان\" ٣/ ٤٤٩ (٤١٨٧) باب: في المناسك، فضل الحج والعمرة.\n(^٢) رواه ابن أبي شيبة ٢/ ١٧٥ (٧٧٩٣) كتاب: الصلوات، باب: من كان يصلي الضحى.\n(^٣) رواه ابن أبي شيبة ٢/ ١٧٥ (٧٧٨٣) كتاب: الصلوات، باب: من كان لا يصلي الضحى.","vol":"9","page":192},{"text":"<span data-type='title' id=toc-976>٣٣ - باب صَلَاةِ الضُّحَى فِي الحَضَرِ</span>\nقَالَهُ عِتْبَانُ بْنُ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n١١٧٨ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا شُعْبَةُ، حَدَّثَنَا عَبَّاسٌ الجُرَيْرِيُّ -هُوَ ابْنُ فَرُّوخٍ- عَنْ أَبِي عُثْمَانَ النَّهْديِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أَوْصَانِي خَلِيلِي بِثَلَاثٍ لَا أَدَعُهُنَّ حَتَّى أَمُوتَ: صَوْمِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَصَلَاةِ الضُّحَى، وَنَوْمٍ عَلَى وِتْرٍ. [١٩٨١ - مسلم: ٧٢١ - فتح: ٣/ ٥٦]\n\n١١٧٩ - حَدَّثَنَا عَلِيُّ بْنُ الجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَنَسِ بْنِ سِيرِينَ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ الأَنْصَارِيَّ قَالَ: قَالَ رَجُلٌ مِنَ الأَنْصَارِ -وَكَانَ ضَخْمًا- لِلنَّبِيِّ - ﷺ -: إِنِّي لَا أَسْتَطِيعُ الصَّلَاةَ مَعَكَ. فَصَنَعَ لِلنَّبِيِّ - ﷺ - طَعَامًا، فَدَعَاهُ إِلَى بَيْتِهِ، وَنَضَحَ لَهُ طَرَفَ حَصِيرٍ بِمَاءٍ، فَصَلَّى عَلَيْهِ رَكْعَتَيْنِ. وَقَالَ فُلَانُ بْنُ فُلَانِ بْنِ جَارُودٍ لأَنَسٍ - ﵁ -: أَكَانَ النَّبِيُّ - ﷺ - يُصَلِّي الضُّحَى؟ فَقَالَ: مَا رَأَيْتُهُ صَلَّى غَيْرَ ذَلِكَ اليَوْمِ. [انظر: ٦٧٠ - فتح: ٣/ ٥٧]\nوهذا ذكره مسندًا (^١).\nوذكر فيه حديث أبي هريرة (د. ت. س) أَوْصَانِي خَلِيلِي بِثَلَاثٍ. وعدَّ منها صلاة الضحى.\nوحديث أنس: أنه - ﷺ - صلى عند عتبان ركعتين فقال فلان بن فلان بن الجارود لأنس: أكان - ﵇ - يصلي الضحى؟ فقال: ما رأيته صلى غير ذلك اليوم.\n_________\n(^١) أي: ترجمة الباب عن عتبان. قال الحافظ في \"الفتح\" ٣/ ٥٧: كأنه يشير -يعني: البخاري- إلى ما رواه أحمد من طريق الزهري عن محمود بن الربيع عن عتبان بن مالك أن رسول الله - ﷺ - صلى في بيته سبحة الضحى … \" وقد أخرجه مسلم وكذلك المصنف مطولًا ومختصرًا وسيأتي بعد بابين. اهـ بتصرف.\nوقد سلف برقم (٤٢٤) كتاب: الصلاة، باب: إذا دخل بيتًا يصلي حيث شاء ..","vol":"9","page":193},{"text":"الشرح:\nالحديثان أخرجهما مسلم أيضًا (^١). وحديث أنس ليس صريحًا في أنها صلاة الضحى. نعم روى الحاكم من حديث عتبان بن مالك أنه - ﷺ - صلى في بيته سبحة الضحى فقاموا وراءه فصلوا. وقد سلف حديث عتبان في باب: هل يصلي الإمام بمن حضر؟ وهل يخطب يوم الجمعة في المطر؟ (^٢).\nوقوله: (أوصاني خليلي) لا يخالف قوله - ﷺ -: \"لو كنت متخذًا خليلًا من أمتي، لاتخذت أبا بكر\" (^٣) لأن الممتنع أن يتخذ رسولُ الله - ﷺ - غيرهَ خليلًا. ولا يمتنع أن يتخذ الصحابي وغيره رسول الله - ﷺ - خليلًا.\nوفيه: فضيلة صلاة الضحى، والحث عليها، وأنها ركعتان، وصيام ثلاثه أيام من كل شهر، والوتر قبل النوم. وهو محمول على من لا يستيقظ آخر الليل، فإن أمن فالتأخير أفضل؛ للحديث الصحيح: وانتهى وتره إلى السحر.\nوقوله: (وقال فلان بن فلان بن جارود) قيل: إنه عبد الحميد بن المنذر (^٤)، وله ترجمة.\n_________\n(^١) \"صحيح مسلم\" برقم (٧٢١) كتاب: صلاة المسافرين، باب: استحباب صلاة الضحى وأن أقلها ركعتان.\n(^٢) برقم (٦٧٠) كتاب: الأذان.\n(^٣) سلف برقم (٤٦٦) كتاب: الصلاة، باب: الخوخة والممر في المسجد.\n(^٤) ورد بهامش الأصل: ذكر المصنف في \"تحفته\" أن عبد الحميد ذكره ابن حبان في \"ثقاته\". ذكر -أي: ابن حبان- أنه المعني بقول البخاري في باب صلاة الضحى في الحضر: قال فُلان بن فلان بن جارود لأنس: … الحديث فاعلمه.\nرأيت عبد الحميد في ثقات ابن حبان ولم أو هذا الكلام في ترجمته فلعله رآه في بعض النسخ.","vol":"9","page":194},{"text":"<span data-type='title' id=toc-977>٣٤ - باب الرَّكْعَتَيْنِ قَبْلَ الظُّهْرِ</span>\n١١٨٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: حَفِظْتُ مِنَ النَّبِيِّ - ﷺ - عَشْرَ رَكَعَاتٍ: رَكْعَتَيْنِ قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ بَعْدَهَا، وَرَكْعَتَيْنِ بَعْدَ المَغْرِبِ فِي بَيْتِهِ، وَرَكْعَتَيْنِ بَعْدَ العِشَاءِ فِي بَيْتِهِ، وَرَكْعَتَيْنِ قَبْلَ صَلَاةِ الصُّبْحِ، وَكَانَتْ سَاعَةً لَا يُدْخَلُ عَلَى النَّبِيِّ - ﷺ - فِيهَا. [انظر: ٩٣٧ - مسلم: ٧٢٩، ٨٨٢ - فتح: ٣/ ٥٨]\n\n١١٨١ - حَدَّثَتْنِي حَفْصَةُ أَنَّهُ كَانَ إِذَا أَذَّنَ المُؤَذِّنُ وَطَلَعَ الفَجْرُ، صَلَّى رَكْعَتَيْنِ. [انظر: ٦١٨ - مسلم: ٧٢٣ - فتح: ٣/ ٥٨]\n\n١١٨٢ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ المُنْتَشِرِ، عَنْ أَبِيهِ عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - كَانَ لَا يَدَعُ أَرْبَعًا قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ قَبْلَ الغَدَاةِ. تَابَعَهُ ابْنُ أَبِي عَدِيٍّ وَعَمْرٌو عَنْ شُعْبَةَ. [مسلم: ٧٣٠ - فتح: ٣/ ٥٨]\nذكر فيه حديث ابن عمر:\nحَفِظْتُ مِنَ النَّبِيِّ - ﷺ - عشْرَ رَكَعَاتٍ: رَكْعَتَيْنِ قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ بَعْدَهَا. الحديث\nسلف قريبًا في باب ما جاء في التطوع مثنى مثنى (^١)، وهو مطابق لما ترجم له. وحديث عائشة:\nكان النَّبِيَّ - ﷺ - لَا يَدَعُ أَرْبَعًا قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ قَبْلَ الغَدَاةِ. فما زاد، ولعل وجهه أنه صلى ركعتين فما زاد.\nثم قال البخاري: تابعه ابن أبي عدي وعمرو عن شعبة يعني أنهما تابعا يحيى بن سعيد على روايته عن شعبة. وابن أبي عدي: (ع) هو\n_________\n(^١) برقم (١١٦٥) كتاب: التهجد.","vol":"9","page":195},{"text":"محمد بن إبراهيم، وعمرو (خ مقرونًا، د): هو ابن مرزوق أبو عثمان الباهلي مولاهم بصري. وتابعهما عثمان بن عمر بن فارس عن شعبة، أخرجه النسائي، لكن بزيادة مسروق قبل عائشة، ثم قَالَ: ولم يتابع عليه (^١). وتابعه محمد بن جعفر عن شعبة كالجماعة، وصوب المنيعي إثبات مسروق، ووهم إسقاطه.\nقَالَ الإسماعيلي: وقد ذكر سماع (ابن المنتشر) (^٢) عن عائشة غير واحد. فالعمل في ذلك على عثمان بن عمر فإن يحيى بن سعيد لم يكن ليحمل كذا إن شاء الله وقد جاء به غندر ووكيع وكفي بهما، قال: وتابع يحيى ابن المبارك ومعاذ بن معاذ وابن أبي عدي، ووهب ابن جرير.\nوفي الترمذي والنسائي من حديث المغيرة بن زياد عن عطاء -وهو ابن أبي رباح- عن عائشة مرفوعًا: \"من ثابر على اثنتي عشرة ركعة في اليوم والليلة دخل الجنة: أربعًا قبل الظهر، وركعتين بعدها، وركعتين بعد المغرب، وركعتين بعد العشاء، وركعتين قبل الفجر\" (^٣). قَالَ الترمذي: حديث غريب من هذا الوجه. ومغيرة بن زياد قد تكلم فيه بعض أهل العلم من قبل حفظه (^٤). وقال النسائي: هذا خطأ، ولعله\n_________\n(^١) \"سنن النسائي\" ٣/ ٢٥١ كتاب: قيام الليل وتطوع النهار، باب: المحافظة على الركعتين قبل الفجر.\n(^٢) في الأصل فوقها: هو محمد.\n(^٣) \"سنن الترمذي\" (٤١٤) كتاب: الصلاة، باب: ما جاء فيمن صلى في يوم وليلة ثنتي عشرة ركعة.\nو\"سنن النسائي\" ٣/ ٢٦٠ - ٢٦١ كتاب: قيام الليل وتطوع النهار، باب: ثواب من صلى في اليوم والليلة ثنتي عشرة ركعة.\n(^٤) المغيرة بن زياد البجلي، أبو هاشم، ويقال: أبو هاشم الموصلي، وقال: =","vol":"9","page":196},{"text":"أراد عنبسة بن أبي سفيان، فصحف -يعني حديث عنبسة- عن أم حبيبة مرفوعًا: \"من صلى في يوم وليلة ثنتي عشرة ركعة بني له بيت في الجنة: أربعًا قبل الظهر … \" الحديث (^١).\nولمسلم من حديث عبد الله بن شقيق: سألت عائشة عن صلاة رسول الله - ﷺ -، عن تطوعه، فقالت: كان يصلي في بيته قبل الظهر أربعًا، ثم يخرج فيصلي بالناس، ثم يدخل فيصلي ركعتين .. الحديث (^٢).\nوللترمذي: قبل الظهر ركعتين. وصححه (^٣). والأول هو المشهور من رواية عائشة.\nوفي الترمذي من هذا الوجه: كان إذا لم يصلِ أربعًا قبل الظهر، صلاهن بعدها. ثم قَالَ: حسن غريب (^٤).\nواختلفت الأحاديث في التنفل قبل الظهر وبعدها. ففي حديث عائشة\n_________\n= أحمد بن حنبل: مضطرب الحديث، منكر الحديث، أحاديثه مناكير، وقال ابن معين: ليس به بأس، له حديث واحد منكر. ووثقه مرة أخرى، ووثقه العجلي، وقال أبو حاتم وأبو زرعة: لا يحتج به، صالح، صدوق، ليس بذاك القوي، وقال أبو زرعة في موضع آخر: في حديثه اضطراب، وقال ابن حجر في \"تقريبه\": صدوق له أوهام، انظر: \"معرفة الثقات\" ٢/ ٢٩٢ (١٧٧١)، و\"الجرح والتعديل\" ٨/ ٢٢٢ (٩٩٨)، و\"تهذيبب الكمال\" ٢٨/ ٣٥٩ (٦١٢٦)، و\"تقريب التهذيب\" (٦٨٣٤).\n(^١) رواه مسلم برقم (٧٢٨) كتاب: صلاة المسافرين، باب: فضل السنن الراتبة قبل الفرائض وبعدهن وبيان عددهن. وانظر: \"البدر المنير\" ٤/ ٢٨٣ - ٢٨٤، و\"تلخيص الحبير\" ٢/ ١٢، و\"الدراية\" ١/ ١٩٧.\n(^٢) \"صحيح مسلم\" برقم (٧٣٠) كتاب: صلاة المسافرين، باب: جواز النافلة قائمًا وقاعدًا.\n(^٣) \"سنن الترمذي\" برقم (٤٢٥) في الصلاة، باب: ما جاء في الركعتين بعد الظهر.\n(^٤) \"سنن الترمذي\" برقم (٤٢٦)، وحسنه الألباني في \"صحيح الترمذي\".","vol":"9","page":197},{"text":"ما علمته، وفي حديث ابن عمر المذكور في الباب أن النبي - ﷺ - ركع ركعتين قبلها، وركعتين بعدها.\nولأبي داود من حديث البراء: ركعتين قبلها (^١). واستغربه الترمذي وحسنه (^٢). ولا تخالف بينها؛ لأن كل واحد أخبر بما رأى. وأجاب الداودي بأن ابن عمر قد ينسى بعض ذلك. وكان جماعة من السلف يفعلون ذلك.\nوروي عن ابن مسعود وابن عمر، والبراء، وأبي أيوب أنهم كانوا يصلون قبل الظهر. وعن ابن المسيب مثله (^٣).\nوقال إبراهيم: من السنة أربع قبل الظهر وركعتان بعدها سنة (^٤).\nوصوب الطبري الروايتين، وأن كلًا منهما صحيح، والأربع في كثير أحواله، وركعتين في قليلها.\nوإذا كان ذلك كذلك فللمرء أن يصلي قبل الظهر ما شاء؛ لأن ذلك تطوع، وقد ندب الله المؤمنين إلى التقرب إليه بما أطاقوا من فعل الخير.\nوالصلاة بعد الزوال وقبل الظهر كانت تعدل بصلاة الليل في الفضل.\nروي هذا عن جماعة من السلف. وذكر ابن قدامة الحنبلي أن الراتبة عندهم قبل الظهر ركعتان، وركعتان بعدها. واستدل بحديث ابن عمر\n_________\n(^١) \"سنن أبي داود\" برقم (١٢٢٢) كتاب: الصلاة، باب: التطوع في السفر، وضعفه الألباني في \"ضعيف أبي داود\" برقم (٢٢٤).\n(^٢) \"سنن الترمذي\" (٥٥٠) كتاب: الصلاة، باب: ما جاء في التطوع في السفر.\n(^٣) رواه ابن أبي شيبة ٢/ ١٦ - ١٧ (٥٩٤٠)، (٥٩٤٤)، (٥٩٤٦)، (٥٩٤٨)، كتاب: الصلوات، باب: في الأربع قبل الظهر من كان يستحبها.\n(^٤) رواه ابن أبي شيبة ٢/ ١٩ (٥٩٧٠) الصلاة، باب فيما يحب من التطوع بالنهار.","vol":"9","page":198},{"text":"هذا (^١). وقال الشافعي: قبل الظهر أربع. وقال صاحب \"البداية\" الحنفي: أربع قبلها، وركعتان بعدها (^٢). واستدل بحديث عائشة في الباب، وبحديث أم حبيبة. أخرجه الترمذي وصححه، وعنها: \"من صلى أربعًا قبل الظهر، وأربعًا بعدها، حرمه الله على النار\" أخرجه الترمذي، وقال: حسن غريب. وقال مرة: حسن صحيح غريب (^٣). وأخرجه أبو داود، والنسائي أيضًا (^٤).\nولأبي داود، والترمذي، وابن ماجه من حديث أبي أيوب مرفوعًا: \"أربع قبل الظهر ليس فيهن تسليم تفتح لهن أبواب السماء\" (^٥) وللترمذي عن علي: كان النبي - ﷺ - يصلي قبل الظهر أربعًا، وبعدها ركعتين. ثم قَالَ: حسن، والعمل عليه عند أكثر أهل العلم من الصحابة، ومن بعدهم يختارون أن يصلي الرجل قبل الظهر أربعًا. وهو قول الثوري، وابن المبارك، وإسحاق (^٦).\n_________\n(^١) \"المغني\" ٢/ ٥٣٩.\n(^٢) \"الهداية\" ١/ ٧٢.\n(^٣) \"سنن الترمذي\" برقم (٤٢٧ - ٤٢٨) كتاب: الصلاة، باب: ما جاء في الركعتين بعد الظهر، وصححهما الألباني في \"صحيح الترمذي\".\n(^٤) \"سنن أبي داود\" برقم (١٢٦٩) كتاب: الصلاة، باب: الأربع قبل الظهر وبعدها، و\"سنن النسائي\" ٣/ ٢٦٥ كتاب: قيام الليل، باب: ثواب من صلى في اليوم والليلة، وصححه الألباني في \"صحيح أبي داود\" برقم (١١٥٢).\n(^٥) \"سنن أبي داود\" (١٢٧٠) كتاب: الصلاة، باب: الأربع قبل الظهر وبعدها، و\"شمائل الترمذي\" ص ١٣٠ (٢٩٤) باب: صلاة الضحى، و\"سنن ابن ماجه\" (١١٥٧) كتاب: إقامة الصلاة والسنة فيها، باب: في الأربع ركعات قبل الظهر، وقال الألباني في \"صحيح أبي داود\" برقم (١١٥٣): حديث حسن دون قوله: \"ليس فيهن تسليم\". وتقدم تخريجه.\n(^٦) انظر: \"سنن الترمذي\" (٤٢٤) كتاب: الصلاة، باب: ما جاء في الأربع قبل الظهر، وقال الألباني في \"صحيح الترمذي\": صحيح.","vol":"9","page":199},{"text":"ولابن منصور في \"سننه\" من حديث البراء قَالَ: \"من صلى قبل الظهر أربعًا كان كمن تهجد من ليلته، ومن صلاهن بعد العشاء كان كمثلهن من ليلة القدر\".\nوللترمذي من حديث عبد الله بن السائب أن رسول الله - ﷺ - كان يصلي أربعًا بعد أن تزول الشمس قبل الظهر، وقال: \"إنها ساعة تفتح فيها أبواب السماء، فأحب أن يصعد لي فيها عمل صالح\" وقد سلف. قَالَ الترمذي: حديث حسن غريب، وفي الباب عن علي، وأبي أيوب (^١).\nوله من حديث عمر رفعه: \"أربع قبل الظهر بعد الزوال تحسب بمثلهن من صلاة السحر، فليس شيء إلا يسبح الله تلك الساعة، ثم قرأ: ﴿يَتَفَيَّأُ ظِلَالُهُ عَنِ اليَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ﴾ الآية [النحل: ٤٨] كلها\". ثم قَالَ: حديث غريب (^٢).\nقَالَ القرطبي: واختلف العلماء هل للفرائض رواتب مسنونة أو ليس لها؟ فذهب الجمهور وقالوا: هي سنة مع الفرائض. وذهب مالك في المشهور عنه: إلى أنه لا رواتب في ذلك، ولا توقيت عدا ركعتي الفجر؟ حماية للفرائض. ولا يمنع من تطوع بما شاء إذا أمن ذلك. قَالَ: وذهب العراقيون من أصحابنا إلى استحباب الركوع بعد الظهر، وقبل العصر، وبعد المغرب (^٣).\n_________\n(^١) \"سنن الترمذي\" (٤٧٨) كتاب: الصلاة، باب: ما جاء في الصلاة عند الزوال، وصححه الألباني في \"صحيح الترمذي\".\n(^٢) \"سنن الترمذي\" (٣١٢٨) كتاب: التفسير، باب: ومن سورة النحل، وضعفه الألباني في \"ضعيف الترمذي\".\n(^٣) \"المفهم\" ٢/ ٣٦٥.","vol":"9","page":200},{"text":"<span data-type='title' id=toc-978>٣٥ - باب الصَّلَاةِ قَبْلَ المَغْرِبِ</span>\n١١٨٣ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنِ الحُسَيْنِ، عَنِ ابْنِ بُرَيْدَةَ قَالَ: حَدَّثَنِي عَبْدُ اللهِ المُزَنِيُّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"صَلُّوا قَبْلَ صَلَاةِ المَغْرِبِ\". -قَالَ فِي الثَّالِثَةِ: \"لِمَنْ شَاءَ\". كَرَاهِيَةَ أَنْ يَتَّخِذَهَا النَّاسُ سُنَّةً. [٧٣٦٨ - فتح: ٣/ ٥٩]\n\n١١٨٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ قَالَ: حَدَّثَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ قَالَ: سَمِعْتُ مَرْثَدَ بْنَ عَبْدِ اللهِ اليَزَنِيَّ قَالَ: أَتَيْتُ عُقْبَةَ بْنَ عَامِرٍ الجُهَنِيَّ فَقُلْتُ: أَلَا أُعْجِبُكَ مِنْ أَبِي تَمِيمٍ، يَرْكَعُ رَكْعَتَيْنِ قَبْلَ صَلَاةِ المَغْرِبِ. فَقَالَ عُقْبَةُ: إِنَّا كُنَّا نَفْعَلُهُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -. قُلْتُ: فَمَا يَمْنَعُكَ الآنَ؟ قَالَ: الشُّغْلُ. [فتح: ٣/ ٥٩]\nذكر فيه حديث ابن بريدة:\nعن عَبْدُ اللهِ المُزَنِيُّ، عَنِ النَّبِيَّ - ﷺقَاْلَ: \"صَلُّوا قَبْلَ صَلَاةِ المَغْرِبِ\". -قَالَ فِي الثَّالِثَةِ- \"لِمَنْ شَاءَ\" كَرَاهِةَ أَنْ يَتَخِذَهَا النَّاسُ سُنَّةَ.\nوحديث مرثد بن عبد الله اليزني:\nقَالَ: أَتَيْتُ عُقْبَةَ بْنَ عَامِرٍ الجُهَنِيَّ فَقُلْتُ: أَلَا أُعجِّبُكَ مِنْ أَبِي تَمِيمٍ؛ يَرْكَعُ رَكْعَتَيْنِ قَبْلَ صَلَاةِ المَغْرِبِ. فَقَالَ عُقْبَةُ: إِنَّا كُنَا نَفْعَلُهُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -. قُلْتُ: فَمَا يَمْنَعُكَ الآنَ؟ قَالَ: الشُغْلُ.\nالشرح:\nحديث عبد الله ذكره البخاري أيضًا في آخر كتاب الاعتصام، في باب نهي النبي - ﷺ - على التحريم إلا ما يعرف إباحته، بهذا اللفظ والسند (^١).\nوكذا أخرجه كذلك أبو داود (^٢)، وسلف في باب كم بين الأذان والإقامة\n_________\n(^١) سيأتي برقم (٧٣٦٨).\n(^٢) \"سنن أبي داود\" (١٢٨١) كتاب: الصلاة، باب: الصلاة قبل المغرب.","vol":"9","page":201},{"text":"من كتاب الأذان بلفظ: \"بين كل أذانين صلاة\". أخرجاه (^١).\nوابن بريدة اسمه: عبد الله أخو سليمان. وعبد الله الراوي: هو ابن مُغَفَّل بالغين المعجمة (^٢) والفاء. والحُسَين الراوي عنه هو ابن ذكوان المعلم. قَالَ الإسماعيلي: قَالَ ابن حساب: محمد بن عبيد في حديثه عن عبد الله، كنيته ونسبه لا أدري: ابن معْقل، أو ابن مغفل، فذكره.\nقَالَ البيهقي: ورواه حيان بن عبيد الله، عن ابن بريدة، عن أبيه، وأخطأ في إسناده، وأتى بزيادة لم يتابع عليها، وهي أن بين كل أذانين ركعتين ما خلا المغرب (^٣).\nقَالَ ابن خزيمة: هو خطأ، إنما الخبر عن ابن بريدة، عن ابن مغفل، لا عن أبيه (^٤).\nقلتُ: وحيان هذا وثقه ابن حبان وغيره، وإن جهل.\nوالحديث الثاني أخرجه النسائي (^٥). وأبو تميم عبد الله بن مالك الجيشاني المصري. مات سنة سبع وسبعين. يقال: أسلم في حياة رسول الله. إذا تقرر ذلك:\nفاختلف السلف في التنفل قبل المغرب، فأجازه طائفة من الصحابة\n_________\n(^١) برقم (٦٢٤) كتاب: الأذان، ورواه مسلم برقم (٨٣٨) كتاب: صلاة المسافرين، باب: بين كل أذانين صلاة.\n(^٢) ورد بهامش الأصل: يعني: المشددة المفتوحة، قوله: والفاء يعني: المفتوحة أيضًا.\n(^٣) \"السنن الكبرى\" ٢/ ٤٧٤ كتاب: الصلاة، باب: من جعل قبل صلاة المغرب ركعتين.\n(^٤) هو في \"السنن الكبرى\" للبيهقي مسندًا ٢/ ٤٧٤.\n(^٥) \"سنن النسائي\" ١/ ٢٨٢ - ٢٨٣ كتاب: المواقيت، باب: الرخصة في الصلاة قبل المغرب.","vol":"9","page":202},{"text":"والتابعين والفقهاء، وممن فعله أبيُّ بن كعب، وعبد الرحمن بن عوف، وسعد بن أبي وقاص (^١).\nوقال حميد عن أنس: رأيتهم إذا أذن المؤذن يبتدرون السواري فيصلون (^٢).\nوقال عبد الرحمن بن أبي ليلى: أدركت أصحاب محمد يصلون عند كل تأذين (^٣).\nوكان الحسن، وابن سيرين يركعان قبل المغرب (^٤)، وهو قول أحمد وإسحاق. والحجة لهم من حديث المزني: \"لمن شاء\" وممن كان لا يصليها، قَالَ إبراهيم النخعي: لم يصلها أبو بكر ولا عمر ولا عثمان (^٥). وقَالَ إبراهيم: هما بدعة، قَالَ: وكان خيار أصحاب رسول الله - ﷺ - بالكوفة عليٌّ وابن مسعود وحذيفة وعمار، فأخبرني من رمقهم كلهم فما رأى أحدًا منهم يصلي قبل المغرب. وهو قول مالك، وأبي حنيفة والشافعي.\nقَالَ المهلب: والحجة لهم أن هذا كان في أول الإسلام ليدل على أن وقت الفجر في وقت النافلة، في هذا الوقت قد انقطع بمغيب الشمس، وحلت النافلة والفريضة، ثم التزم الناس مبادرة الفريضة؛ لئلا يتباطأ الناس بالصلاة عن الوقت الفاضل. ويختلف أمر الناس في\n_________\n(^١) روى ذلك عنهم ابن أبي شيبة ٢/ ١٣٨ - ١٣٩ (٧٣٧٧، ٧٣٨٥) من كان يصلي ركعتين قبل المغرب.\n(^٢) ابن أبي شيبة ٢/ ١٣٨ (٧٣٧٨).\n(^٣) رواه ابن أبي شيبة ٢/ ١٣٨ (٧٣٨١).\n(^٤) رواه ابن ألي شيبة عن الحسن ٢/ ١٣٨ (٧٣٨٤).\n(^٥) البيهقي ٢/ ٤٧٦ كتاب: الصلاة، باب: من جعل قبل صلاة المغرب ركعتين.","vol":"9","page":203},{"text":"المبادرة بالصلاة، إذ المغرب لا يشكل على العامة والخاصة، وغيرها من الصلوات يشكل أوائل أوقاتها، وفيها مهلة حتى يستحكم الوقت؛ فلذلك أبيح الركوع قبل غيرها من الصلوات.\nوقال ابن قدامة: ظاهر كلام أحمد أنهما جائزان، وليسا بسنة. قَالَ الأثرم: سألت أحمد عنهما، قَالَ: ما فعلته قط إلا مرة حين سمعت الحديث. وقال: فيهما أحاديث جياد -أو قَالَ: صحاح- عن رسول الله - ﷺ -، وأصحابه، والتابعين، إلا أنه قَالَ: \"لمن شاء\" فمن شاء صلى. وقال: هذا ينكره الناس، وضحك كالمتعجب، وكل هذا عندهم عظيم (^١).\nوقال ابن العربي: لم يفعلها أحد بعد الصحابة (^٢). واختلف أصحابنا فيه على وجهين: أشهرهما لا يستحب. والصحيح عند المحققين استحبابها (^٣)؛ للأحاديث الصحيحة في ذلك، منها حديثا الباب، وحديث أنس قَالَ: كان المؤذن إذا أذن قام الناس من أصحاب رسول الله - ﷺ - يبتدرون السواري حَتَّى يخرج النبي - ﷺ -. وهم كذلك يصلون ركعتين حَتَّى إن الرجلَ الغريب ليدخل المسجد، فيحسب أن الصلاة قد صليت من كثرة من يصليهما. أخرجاه (^٤)، وقد سلف في (كتاب) (^٥)\n_________\n(^١) \"المغني\" ٢/ ٥٤٦.\n(^٢) \"عارضة الأحوذي\" ١/ ٣٠٠.\n(^٣) انظر: \"روضة الطالبين\" ١/ ٣٢٧.\n(^٤) سلف برقم (٥٠٣) كتاب: الصلاة، باب: الصلاة إلى الإسطوانة، و\"صحيح مسلم\" (٨٣٧) كتاب: صلاة المسافرين، باب: استحباب ركعتين قبل صلاة المغرب.\n(^٥) في الأصل: باب.","vol":"9","page":204},{"text":"الأذان (^١). ولأبي داود من حديث أنس قَالَ: صليت الركعتين قبل المغرب على عهد رسول الله - ﷺ -، قَالَ المختار: قلتُ لأنس: أرآكم رسول الله - ﷺ -؟ قَالَ: نعم رآنا. فلم يأمرنا، ولم ينهنا (^٢).\nوللبيهقي عن سعيد بن المسيب قَالَ: كان المهاجرون لا يركعون ركعتين قبل المغرب، وكانت الأنصار يركعونهما، وكان أنس يركعهما. قَالَ البيهقي: كذا قَالَ سعيد بن المسيب.\nوقد روينا عن عبد الرحمن بن عوف أنه قَالَ: كنا نركعهما، وكان من المهاجرين (^٣) -وكأنه أراد غيره أو الأكثر منهم- ثم ساق بسنده إلى زرًّ قَالَ: كان ابن عوف، وأبي بن كعب يصليان قبل المغرب ركعتين، وبسنده إلى مكحول عن أبي أمامة قَالَ: كنا لا ندعهما في زمان رسول الله - ﷺ -، وعن حبيب بن مسلم قَالَ: رأيت أصحاب رسول الله - ﷺ - يهبون إليها كما يهبون إلى المكتوبة (^٤). يعني: إلى الركعتين قبل المغرب. وحجة المانع حديث أبي داود، عن طاوس قَالَ: سُئل ابن عمر عن الركعتين قبل المغرب، فقال: ما رأيت أحدًا على عهد رسول الله - ﷺ - يصليهما (^٥)، ورخص في الركعتين بعد العصر.\nولما ذكر الداودي حديث الباب قَالَ: يدل على قوله - ﷺ -: \"لا تتحروا\n_________\n(^١) برقم (٦٢٥) كتاب: الأذان، باب: كم بين الأذان والإقامة.\n(^٢) \"سنن أبي داود\" (١٢٨٢). والحديث رواه مسلم (٨٣٦)!\n(^٣) \"السنن الكبرى\" ٢/ ٤٧٥.\n(^٤) \"السنن الكبرى\" ٢/ ٤٧٦ كتاب: الصلاة، باب: من جعل قبل صلاة المغرب ركعتين.\n(^٥) \"سنن أبي داود\" (١٢٨٤) كتاب: الصلاة، باب: الصلاة قبل المغرب، وضعفه الألباني في \"ضعيف أبي داود\" (٢٣٧).","vol":"9","page":205},{"text":"بصلاتكم طلوع الشمس، ولا غروبها\" (^١) وقول ابن عمر: لا أنهى أحدًا أن يصلي أية ساعة شاء من ليل أو نهار، هذا عند طلوع الشمس وعند غروبها (^٢).\nوقوله: \"بين كل أذانين صلاة\"، وفي الحديث الآخر: كان إذا أذن (بالمغرب) (^٣) ابتدروا السواري، فيخرج النبي - ﷺ - وهم على ذلك.\nفائدة:\nيدخل في الحديث السالف: \"بين كل أذانين صلاة\" (^٤) قبل العشاء.\nوبه صرح المحاملي في \"لبابه\"، فقال: ويصلي بعد العشاء الآخرة ركعتين، وقبلها ركعتين (^٥). ولم أر من صرح به من متقدمي أصحابنا سواه. وقد رواه الشافعي في البويطي عن فعل رسول الله - ﷺ -.\n_________\n(^١) سلف برقم (٥٨٢) كتاب: مواقيت الصلاة، باب: الصلاة بعد الفجر حتى ترتفع الشمس.\n(^٢) رواه عنه ابن أبي شيبة ٢/ ١٣٧ (٧٣٦٣) كتاب: الصلوات، باب: من كان ينهى عن الصلاة.\n(^٣) في (ج) المؤذن.\n(^٤) سلف برقم (٦٢٤).\n(^٥) \"اللباب في الفقه الشافعي\" ص ١٣٥، ولم ينص صراحة على ذلك وإنما قال: يصلي بين كل أذانين ركعتين إلا المغرب.","vol":"9","page":206},{"text":"<span data-type='title' id=toc-979>٣٦ - باب صَلَاةِ النَّوَافِلِ جَمَاعَةً</span>\nذَكَرَهُ أَنَسٌ وَعَائِشَةُ، عَنِ النَّبِيِّ - ﷺ -.\n\n١١٨٥ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ الأَنْصَارِيُّ أَنَّهُ عَقَلَ رَسُولَ اللهِ - ﷺ -، وَعَقَلَ مَجَّةً مَجَّهَا فِي وَجْهِهِ مِنْ بِئْرٍ كَانَتْ فِي دَارِهِمْ. [انظر: ٧٧ - فتح ٣/ ٦٠]\n\n١١٨٦ - فَزَعَمَ مَحْمُودٌ أَنَّهُ سَمِعَ عِتْبَانَ بْنَ مَالِكٍ الأَنْصَارِيَّ - ﵁وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللهِ - ﷺ - يَقُولُ: كُنْتُ أُصَلِّي لِقَوْمِي بِبَنِي سَالِمٍ، وَكَانَ يَحُولُ بَيْنِي وَبَيْنَهُمْ وَادٍ إِذَا جَاءَتِ الأَمْطَارُ، فَيَشُقُّ عَلَيَّ اجْتِيَازُهُ قِبَلَ مَسْجِدِهِمْ، فَجِئْتُ رَسُولَ اللهِ - ﷺ - فَقُلْتُ لَهُ: إِنِّي أَنْكَرْتُ بَصَرِي، وَإِنَّ الوَادِيَ الذِي بَيْنِي وَبَيْنَ قَوْمِي يَسِيلُ إِذَا جَاءَتِ الأَمْطَارُ، فَيَشُقُّ عَلَيَّ اجْتِيَازُهُ، فَوَدِدْتُ أَنَّكَ تَأْتِي فَتُصَلِّي مِنْ بَيْتِي مَكَانًا أَتَّخِذُهُ مُصَلًّى. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"سَأَفْعَلُ\". فَغَدَا عَلَيَّ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ - ﵁ - بَعْدَ مَا اشْتَدَّ النَّهَارُ فَاسْتَأْذَنَ رَسُولُ اللهِ - ﷺ -، فَأَذِنْتُ لَهُ، فَلَمْ يَجْلِسْ حَتَّى قَالَ: \"أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ مِنْ بَيْتِكَ؟ \". فَأَشَرْتُ لَهُ إِلَي المَكَانِ الذِي أُحِبُّ أَنْ أُصَلِّيَ فِيهِ، فَقَامَ رَسُولُ اللهِ - ﷺ - فَكَبَّرَ وَصَفَفْنَا وَرَاءَهُ، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ سَلَّمَ وَسَلَّمْنَا حِينَ سَلَّمَ، فَحَبَسْتُهُ عَلَى خَزِيرٍ يُصْنَعُ لَهُ، فَسَمِعَ أَهْلُ الدَّارِ رَسُولَ اللهِ - ﷺ - فِي بَيْتِي، فَثَابَ رِجَالٌ مِنْهُمْ حَتَّى كَثُرَ الرِّجَالُ فِي البَيْتِ. فَقَالَ رَجُلٌ مِنْهُم: مَا فَعَلَ مَالِكٌ؟ لَا أَرَاهُ. فَقَالَ رَجُلٌ مِنْهُمْ: ذَاكَ مُنَافِقٌ، لَا يُحِبُّ اللهَ وَرَسُولَهُ. فَقَالَ: رَسُولُ اللهِ - ﷺ -: \"لَا تَقُلْ ذَاكَ، أَلَا تَرَاهُ قَالَ لَا إِلَهَ إِلاَّ اللهُ. يَبْتَغِى بِذَلِكَ وَجْهَ اللهِ؟ \". فَقَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. أَمَّا نَحْنُ فَوَاللهِ لَا نَرَى وُدَّهُ وَلَا حَدِيثَهُ إِلاَّ إِلَي المُنَافِقِينَ. قَالَ رَسُولُ اللهِ - ﷺ -: \"فَإِنَّ اللهَ قَدْ حَرَّمَ عَلَى النَّارِ مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. يَبْتَغِي بِذَلِكَ وَجْهَ اللهِ\". قَالَ مَحْمُودٌ: فَحَدَّثْتُهَا قَوْمًا فِيهِمْ أَبُو أَيُّوبَ، صَاحِبُ رَسُولِ اللهِ - ﷺ - فِي غَزْوَتِهِ التِي تُوُفِّىَ فِيهَا، وَيَزِيدُ بْنُ مُعَاوِيَةَ عَلَيْهِمْ بِأَرْضِ الرُّومِ، فَأَنْكَرَهَا عَلَيَّ أَبُو أَيُّوبَ قَالَ: وَاللهِ مَا أَظُنُّ رَسُولَ اللهِ - ﷺ - قَالَ مَا قُلْتَ قَطُّ. فَكَبُرَ ذَلِكَ عَلَيَّ، فَجَعَلْتُ للهِ عَلَيَّ إِنْ سَلَّمَنِي حَتَّى أَقْفُلَ مِنْ غَزْوَتِي، أَنْ","vol":"9","page":207},{"text":"أَسْأَلَ عَنْهَا عِتْبَانَ بْنَ مَالِكٍ - ﵁ - إِنْ وَجَدْتُهُ حَيًّا فِي مَسْجِدِ قَوْمِهِ، فَقَفَلْتُ فَأَهْلَلْتُ بِحَجَّةٍ -أَوْ بِعُمْرَةٍ-، ثُمَّ سِرْتُ حَتَّى قَدِمْتُ المَدِينَةَ فَأَتَيْتُ بَنِي سَالِمٍ، فَإِذَا عِتْبَانُ شَيْخٌ أَعْمَى يُصَلِّي لِقَوْمِهِ، فَلَمَّا سَلَّمَ مِنَ الصَّلَاةِ سَلَّمْتُ عَلَيْهِ وَأَخْبَرْتُهُ مَنْ أَنَا، ثُمَّ سَأَلْتُهُ عَنْ ذَلِكَ الحَدِيثِ، فَحَدَّثَنِيهِ كَمَا حَدَّثَنِيهِ أَوَّلَ مَرَّةٍ. [انظر: ٤٢٤ - مسلم: ٢٦٣ - فتح: ٣/ ٦٠]\nحديث أنس سلف مسندًا في باب الصلاة على الحصير (^١). وحديث عائشة سلف في الكسوف (^٢).\nثم ذكر فيه حديث محمود بن الربيع: أنه عقل مجَّها بها رسول الله - ﷺ - في وجهه .. إلى آخره.\nوفيه: فصلى ركعتين ثم سلم وسلمنا، وقد سلف في كتاب العلم (^٣)، وباب: المساجد في البيوت (^٤). وهو كما ترجم له من جواز الجماعة في النافلة. قَالَ ابن حبيب: لا بأس أن يؤم النفر في النافلة في صلاة الضحى وغيرها كالرجلين والثلاثة، وأما أن يكون مشتهرًا جدًا، ويجتمع له الناس فلا. قاله مالك. واستثنى ابن حبيب قيام رمضان؛ لما في ذلك من سنة أصحاب محمدﷺ - (^٥).\nولنذكر هنا من فوائده فوق الخمسين فائدة، فقد طال العهد به:\nإحداها: أن من عقل رسول الله - ﷺ -، وعقل منه فعلًا يعد صحابيًّا.\nثانيها: ما كان عليه - ﷺ - من الرحمة لأولاد المؤمنين، وفعل ذلك ليعقل عنه الغلمان، وتعدلهم به الصحبة لينالوا فضلها، وناهيك بها.\n_________\n(^١) برقم (٣٨٠) كتاب: الصلاة.\n(^٢) برقم (١٠٤٤) باب: الصدقة في الكسوف.\n(^٣) برقم (٧٧) باب: متى يصح سماع الفجر.\n(^٤) برقم (٤٢٥) كتاب: الصلاة.\n(^٥) انظر: \"الذخيرة\" ٢/ ٤٠٣.","vol":"9","page":208},{"text":"ثالثها: استئلافه لآبائهم بمزحه مع بنيهم.\nرابعها: مزحه ليكرم به من يمازحه.\nخامسها: استراحته في بعض الأوقات؛ ليستعين على العبادة في وقتها.\nسادسها: إعطاء النفس حقها، ولا يشق عليها في كل الأوقات.\nسابعها: اتخاذ الدلو.\nثامنها: أخذ الماء بالفم منه.\nتاسعها: إلقاء الماء في وجه الطفل.\nعاشرها: صلاة القبائل الذين حول المدينة في مساجدهم المكتوبة وغيرها.\nالحادية عشرة: إمامة الضعيف البصر.\nوالتخلف عن المسجد في الطين والظلمة. وصلاة المرء المكتوبة وغيرها في بيته. وسؤال الكبير إتيانه إلى بيته ليتخذ مكان صلاته مصلى. وذكر المرء ما فيه من العلل متعذرًا، ولا تكون شكوى فيه.\nوأجاب الشارع من سأله. وسير الأتباع مع التابع. وصحبة أفضل الصحابة إياه. وتسميته لأبي بكر وحده لفضله. وأن صاحب البيت أعلم بأماكن بيته فهو أدرى به.\nالحادية بعد العشرين: التبرك بآثار الصالحين، وطلب العين تقديمًا على الاجتهاد، فإن كل موضع صلى فيه الشارع فهو عين لا يجتهد فيه، وطلب الصلاة في موضع معين لتقوم صلاته فيه مقام الجماعة ببركة من صلى فيه، وترك التطلع في نواحي البيت، وصلاة النافلة جماعة في البيوت، وفضل موضع صلاته - ﷺ -، وأن نوافل النهار تصلى ركعتين","vol":"9","page":209},{"text":"كالليل، وأن المكان المتخذ مسجدًا ملكه باقٍ عليه، وأن النهي أن يوطن الرجل مكانًا للصلاة إنما هو في المساجد دون البيوت، وصلاة الضحى.\nالحادية بعد الثلاثين: صنع الطعام الكثير عند إتيانه لهم، وإن لم يعلم بذلك، وعدم التكلف فيما يصنع، فكان لا يعيب طعامًا، وهو أدوم على فعل الخيرات.\nوالخزير بالخاء والزاي المحجمتين: طعام يتخذ من دقيق ولحم كما ذكر الخطابي (^١). قَالَ الجوهري: يقطع اللحم صغارًا على ما في القدر، فإذا نضج ذر عليه الدقيق، وإن لم يكن لحمًا فهو عصيدة (^٢).\nوقال ابن فارس: هي دقيق ملبك بشحم أي: يخلط بشحم، كانت العرب تعير به (^٣).\nوقال أبو الهيثم: إذا كان من دقيق فهي خزيرة، وإن كان نخالة فهي حريرة (^٤). والاكتفاء بالإشارة. ويجوز أن يكون تلفظ به معها، وأنه يعبر بالدار عن المحلة التي فيها الدور، ومثله في الحديث: \"خير دور الأنصار بنو النجار … \" ثم عدد جماعة، وفي آخره: \"وفي كل دور الأنصار خير\" (^٥). وكذا حديث: أمر ببناء المساجد في الدور، وتنظيفها (^٦). أراد المحال. وكذا قوله تعالى: ﴿سَأُرِيكُمْ دَارَ الفَاسِقِينَ﴾\n_________\n(^١) \"أعلام الحديث\" ١/ ٦٤٥.\n(^٢) \"الصحاح\" ٢/ ٦٤٤.\n(^٣) \"المجمل\" ٢/ ٢٨٨.\n(^٤) انظر: \"لسان العرب\" ٢/ ١١٤٨.\n(^٥) سيأتي الحديث برقم (١٤٨١) كتاب: الزكاة، باب: خرص التمر. من حديث أبي حميد الساعدي.\n(^٦) رواه أبو داود (٤٥٥٩) كتاب: الصلاة، باب: اتخاذ المساجد في الدور، والترمذي (٥٩٤) كتاب: الصلاة، باب: ما ذكر في تطيب المساجد، وابن ماجه =","vol":"9","page":210},{"text":"[الأعراف: ١٤٥] واجتماع القبيل إلى الموضع الذي يأتيه الكبير ليؤدوا حقه، ويأخذوا حظهم منه، وعيب من حضر على من تخلف ونسبته إلى أمر يتهم به، وهو مالك بن الدخشم، شهد بدرًا واختلف في شهوده العقبة، وظهر من حسن إسلامه ما ينفي عنه تهمة النفاق، وكراهية من يميل إلى المنافقين في حديثه ومجالسته، وأن من رمى مسلمًا بالنفاق لمجالسته لهم لا يعاقب ولا يقال له: أثمت. وأن الشارع كان يأتيه الوحي ولا شك فيه.\nالحادية بعد الأربعين: أنه لا يحب الله ورسوله منافق، وأن الكبير إذا علم بصحة اعتقاد من نسب إلى غيره يقول له: لا تقل ذلك. وأن من عيب بما يظهر منه لم يكن عيبة، وأن من تلفظ بالشهادتين واعتقد حقيقة ما جاء به مات على ذلك فاز ودخل الجنة، وأصابه بذنوبه سفع منها، وإخبار من سمع الحديث من صاحب صاحبًا مثله وغيره ليثبت ما سمع ويشهد ما عند الذي يخبره من ذلك، وإنكار من روى حديثًا من غير أن يقطع بنفيه، وقيل: إن الإنكار؛ لأن ظاهره تحريم دخول النار على من قَالَ: لا إله إلا الله. كقول بعض أهل الأهواء.\nوقيل: معنى التحريم هنا: تحريم الخلود في النار، وغزو أرض الروم، وكان أبو أيوب تخلف عن الخروج مع يزيد قبل ذلك العام،\n_________\n= (٧٥٨) كتاب: المساجد، باب: تطهير المساجد وتطييبها، وأحمد ٦/ ٢٧٩، وأبو يعلى في \"مسنده\" ٨/ ١٥٢ (٤٦٩٨)، وابن خزيمة في \"صحيحه\" ٢/ ٢٧٠ (١٢٩٤) كتاب: الصلاة، باب: الأمر ببناء المساجد في الدور، وابن حبان في \"صحيحه\" ٤/ ٥١٣ (١٦٣٤) كتاب: الصلاة، باب: المساجد، وهو في ٢/ ٤٣٩ - ٤٤٠، كتاب: الصلاة، باب: في تنظيف المساجد وتطييبها بالخلوق وغيره، كلهم عن عائشة، وقال الألباني: \"صحيح أبي داود\" (٤٨٠): إسناده صحيح على شرط الشيخين.","vol":"9","page":211},{"text":"ثم ندم وقال: ما عليَّ لو خرجت أقاتل على نفسي من الآخرة، ولكل أحد ما يحتسب. والمراجعة؛ فإن محمود بن الربيع الأنصاري أوجب على نفسه إن سلم أن يأتي عتبان فيسأله، وكان محمود مقيمًا بالشام، وذكر العمرة ليصف ما جرى وليتأسى به أن يجمع في طريقه العمرة والسفر إلى أبي أيوب والرحلة في العلم. وأن ذكر ما في الإنسان على وجه التعريف ليس عيبة لذكره عمى عتبان.\nالحادية بعد الخمسين: إمامة الأعمى وجلب الحديث لصلاته بهم جماعة في النافلة، والإسرار بالنوافل، وفيه غير ذلك بما سلف، فلابد لك من مراجعته.","vol":"9","page":212},{"text":"<span data-type='title' id=toc-980>٣٧ - باب التَّطَوُّعِ فِي البَيْتِ</span>\n١١٨٧ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ وَعُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"اجْعَلُوا فى بُيُوتِكُمْ مِنْ صَلَاتِكُمْ، وَلَا تَتَّخِذُوهَا قُبُورًا\". تَابَعَهُ عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ. [انظر: ٤٣٢ - مسلم: ٧٧٧ - فتح: ٣/ ٦٢]\nذكر فيه حديث وهيب عَنْ أَيُّوبَ وَعُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"اجْعَلُوا فى بُيُويكُمْ مِنْ صَلَاِتكُمْ، وَلَا تَتَّخِذُوهَا قُبُورًا\". تَابَعَهُ عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ.\nوقد سلف في باب: كراهية الصلاة في المقابر (^١)، وهذِه المتابعة أخرجها مسلم عن ابن مثنى عن عبد الوهاب (^٢)، والإسماعيلي عن ابن مثنى، وابن خلاد عن عبد الوهاب، وهذا الحديث من التمثيل البديع، وذلك لتشبيهه البيت الذي لا يصلى فيه بالقبر الذي لا يمكن المبيت فيه عبادة، وشبه النائم بالليل كله بالميت الذي انقطع منه فعل الخير، وقد قَالَ عمر بن الخطاب: صلاة المرء في بيته نور، فنوروا بيوتكم.\nوقد سلف هناك أن للعلماء في معنى الحديث قولين: هل المراد النافلة أو الفرض؟ والأول أظهر؛ لأنه - ﷺ - لم يختلف عنه أنه أنكر التخلف عن الجماعات في حضور المساجد.\n_________\n(^١) برقم (٤٣٢) كتاب: الصلاة.\n(^٢) \"صحيح مسلم\" (٧٧٧) ٢٠٩ كتاب: صلاة المسافرين، باب: استحباب صلاة النافلة في بيته وجوازها في المسجد.","vol":"9","page":213},{"text":"٢٠\n\nكتاب فضل الصلاة في مَسْجِدِ مَكَّةَ وَالمدْينَةِ","vol":"9","page":215},{"text":"<span data-type='title' id=toc-981>٢٠ - كتاب فضل الصلاة في مَسْجِدِ مَكَّةَ وَالمدْينَةِ </span>(^١)\n<span data-type='title' id=toc-982>١ - باب فَضْلِ الصَّلَاةِ فِي مَسْجِدِ مَكَّةَ وَالمَدِينَةِ</span>\n١١٨٨ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَبْدُ المَلِكِ [بْنُ عُمَيْرٍ]، عَنْ قَزَعَةَ قَالَ: سَمِعْتُ أَبَا سَعِيدٍ - ﵁ - أَرْبَعًا قَالَ: سَمِعْتُ مِنَ النَّبِيِّ - ﷺ -، وَكَانَ غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَىْ عَشْرَةَ غَزْوَةً ح. [انظر: ٥٨٦ - مسلم: ٨٢٧،٤١٥ - فتح: ٣/ ٦٣]\n\n١١٨٩ - حَدَّثَنَا عَلِيٌّ حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تُشَدُّ الرِّحَالُ إِلاَّ إِلَى ثَلَاثَةِ مَسَاجِدَ: المَسْجِدِ الحَرَامِ، وَمَسْجِدِ الرَّسُولِ - ﷺ - وَمَسْجِدِ الأَقْصَى\". [مسلم: ١٣٩٧ - فتح: ٣/ ٦٣]\n\n١١٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ رَبَاحٍ، وَعُبَيْدِ اللهِ بْنِ أَبِي عَبْدِ اللهِ الأَغَرِّ، عَنْ أَبِي عَبْدِ اللهِ الأَغَرِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"صَلَاةٌ فِي مَسْجِدِي هَذَا خَيْرٌ مِنْ أَلْفِ صَلَاةٍ فِيمَا سِوَاهُ، إِلاَّ المَسْجِدَ الحَرَامَ\". [مسلم: ١٣١٤ - فتح: ٣/ ٦٣]\n_________\n(^١) ليس في الأصل، والمثبت من الصحيح.","vol":"9","page":217},{"text":"ذكر فيه ثلاثة أحاديث:\nحديث قَزَعَةَ قَالَ: سَمِعْتُ أَبَا سَعِيدٍ الخدري أَرْبَعًا قَالَ: سَمِعْتُ مِنَ النَّبِيُّ - ﷺ -، وَكَانَ قد غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَى عَشْرَةَ غَزْوَةً.\nثانيها: حديث سعيد عن أبي هريرة: \"لَا تُشَدُّ الرِّحَالُ إِلَّا إِلَي ثَلًاثةِ مَسَاجِدَ: المَسْجِدِ الحَرَامِ، وَمَسْجِدِ الرَّسُولِ - ﷺ -، وَمَسْجِدِ الآقصَى\".\nثالثها: حديث أبي عبد الله الأغر -واسمه سلمان- عَنْ أَبِي هُرَيْرَةَ أيضًا: \"صَلَاةٌ في مَسْجِدِي هذا خَيْرٌ مِنْ أَلْفِ صَلَاةٍ فِيمَا سِوَاهُ، إلا المَسْجِدَ الحَرَامَ\".\nالشرح:\nحديث أبي سعيد أتى به في الباب بعده مطولًا، وفي آخره: \"ولا تشد الرحال إلا إلى ثلاثة مساجد\" كما سيأتي في الحج والصوم أيضًا (^١)، ولم يخرجه غيره مجموعًا بتمامه من طريق قزعة عن أبي سعيد.\nوفي بعض نسخ البخاري إيراده آخر الباب، وكذا ذكره أبونعيم، وأخرجه مسلم مقطعًا، قطعة في الحج: \"لا تسافر المرأة\" إلى آخره، ومثلها من حديث أبي صالح عنه (^٢)، وقطعة في الصيام، وهي النهي عن صوم العيدين (^٣)، وأخرجاه من حديث يحيى بن عمارة عن أبي\n_________\n(^١) برقم (١١٩٧) كتاب: فضل الصلاة في مسجد مكة، باب: مسجد بيت المقدس، وبرقم (١٨٦٤) كتاب: جزاء الصيد، باب: حج النساء، وبرقم (١٩٩٥) كتاب: الصوم، باب: الصوم يوم النحر.\n(^٢) \"صحيح مسلم\" برقم (٨٢٧/ ٤١٥) كتاب: الحج، باب: سفر المرأة مع محرم إلى حج وغيره، وبرقم (١٣٤٠/ ٤٢٣) كتاب: الحج، باب: سفر المرأة مع …\n(^٣) \"صحيح مسلم\" برقم (٨٢٧/ ١٤٠) كتاب: الصيام، باب: النهي عن صوم يوم الفطر ويوم الأضحى.","vol":"9","page":218},{"text":"سعيد (^١) وقطعة في: \"لا صلاة بعد الصبح\" من حديث عطاء بن يزيد بن أبي سعيد (^٢)، وأخرجه البخاري أيضًا كذلك (^٣)، وابن ماجه من حديث قزعة عنه (^٤)، وقطعة الباب \"لا تشد\" أخرجها هنا مختصرًا بدونها.\nقَالَ الحميدي: أهمل، ولم يبين تمامه (^٥). وأخرجها مسلم من حديث قزعة أيضًا في الحج، وابن ماجه والترمذي وقال: حديث حسن صحيح (^٦).\nوذكر الدارقطني أنه اختلف فيه على قزعة، فذكره، ثم قَالَ: والصحيح قول من قَالَ: قزعة عن أبي سعيد (^٧).\nوقال الداودي: ذكر حديث أبي سعيد ولم يذكر ما فيه، ثم أتى بحديث أبي هريرة بعد. يعني أنهما جميعًا حدثا بالحديث. وقد ذكره بعد في باب: مسجد بيت المقدس، وذكر الأربع وأنهن أعجبنه.\n_________\n(^١) سيأتي برقم (١٩٩١) كتاب: الصوم، باب: صوم يوم الفطر، ومسلم برقم (٨٢٧/ ١٤١) كتاب: الصيام، باب: النهي عن صوم يوم الفطر ويوم الأضحى.\n(^٢) \"صحيح مسلم\" (٨٢٧) كتاب: صلاة المسافرين، باب: الأوقات التي نهي عن الصلاة فيها.\n(^٣) سلف برقم (٥٨٦) كتاب: مواقيت الصلاة، باب: لا يتحرى الصلاة قبل غروب الشمس.\n(^٤) \"سنن ابن ماجه\" (١٢٤٩) كتاب: إقامة الصلاة، باب: النهي عن الصلاة بعد الفجر وبعد العصر.\n(^٥) \"الجمع بين الصحيحين\" ٢/ ٤٣٥.\n(^٦) \"صحيح مسلم\" (٨٢٧/ ٤١٥) كتاب: الحج، باب: سفر المرأة مع محرم إلى الحج وغيره، و\"سنن الترمذي\" (٣٢٦) كتاب: الصلاة، باب: ما جاء في أي المساجد أفضل، و\"سنن ابن ماجه\" (١٤١٠) كتاب: إقامة الصلاة، باب: ما جاء في الصلاة في مسجد بيت المقدس.\n(^٧) \"علل الدارقطني\" ١١/ ٣٠٥ - ٣٠٧.","vol":"9","page":219},{"text":"قَالَ ابن التين: وأضاف إليهن ابن مسلمة رابعًا، وهو مسجد قباء.\nوحديث أبي هريرة الأول أخرجه مسلم أيضًا (^١) (^٢)، وأخرجه مسلم أيضًا من حديث سلمان الأغر، عن أبي هريرة بلفظ: \"إنما يسافر إلى ثلاثة مساجد: الكعبة، ومسجدي، ومسجد إيلياء\" (^٣).\nوشيخ البخاري فيه علي هو ابن المديني، وشيخه سفيان هو ابن عيينة. قَالَ الدارقطني: تفرد الزهري واختلف عنه فذكره، ثم قَالَ: وكلها محفوظة عنه (^٤).\nوحديثه الثاني أخرجه مسلم أيضًا (^٥)، وقد رواه عن أبي هريرة غير الأغر، رواه عنه سعيد بن المسيب وأبو صالح، والوليد بن رباح، (م) وعبد الله بن إبراهيم بن قارظ، وأبو سلمة، وعطاء (^٦).\n_________\n(^١) \"صحيح مسلم\" (١٣٩٧) كتاب: الحج، باب: لا تشد الرحال إلا إلى ثلاثة مساجد.\n(^٢) رمز الناسخ فوقها (د. س. ق) وانظر [أبو داود (٢٠٣٣)، النسائي ٢/ ٣٧، ابن ماجه (١٤٠٩)].\n(^٣) \"صحيح مسلم\" (١٣٩٧) ٥١٣.\n(^٤) \"علل الدارقطني\" ٩/ ٤٠٢ - ٤٠٣.\n(^٥) \"صحيح مسلم\" (١٣٩٤) كتاب: الحج، باب: فضل الصلاة بمسجدي مكة والمدينة ورمز الناسخ فوق مسلم (د. س. ق)، وانظر: [\"سنن النسائي\" ٢/ ٣٥ كتاب: المساجد، باب: فضل مسجد النبي - ﷺ - والصلاة فيه، و\"سنن ابن ماجه\" (١٤٠٤) كتاب: إقامة الصلاة، باب: ما جاء في فضل الصلاة في المسجد الحرام].\n(^٦) رمز في الأصل فوق الرواة إشارة إلى مخرجي رواياتهم.\nفرمز فوق سعيد بن المسيب (م. ق) [قلت انظر مسلم (١٣٩٤/ ٥٠٥) وابن ماجه (١٤٠٤)]، ورمز فوق أبي صالح (م) [مسلم (١٣٩٤/ ٥٠٨) وفيه قال: أخبرني عبد الله بن إبراهيم بن قارظ أنه سمع أبا هريرة … فذكره]، ورمز فوق الوليد بن رباح (ت) لترمذي (٣٩١٦)]، ورمز فوق عبد الله بن إبراهيم بن قارظ (م) [مسلم =","vol":"9","page":220},{"text":"قَالَ أبو عمر: لم يختلف على مالك في إسناد هذا الحديث في \"الموطأ\" عن زيد بن رباح وعبيد الله بن عبد الله الأغر، عن أبي عبد الله الأغر عن أبي هريرة.\nورواه محمد بن مسلمة المخزومي عن مالك، عن ابن شهاب، عن أنس، وهو غلط فاحش وإسناده مقلوب، ولا يصح فيه عن مالك إلا حديثه في \"الموطأ\" عن زيد (^١). كما سلف.\nوروي عن أبي هريرة من طرق متواترة كلها صحاح ثابتة، وطرقه الدارقطني فأبلغ (^٢)، ورواه ابن عمر وميمونة، وطرقه الدارقطني، وجابر وابن الزبير (^٣) وإسناده حسن أخرجه أحمد، وأبو ذر أخرجه الطحاوي (^٤).\nإذا تقرر ذلك فالكلام عليها من أوجه:\n_________\n= (١٣٩٤/ ٥٠٧ - ٥٠٨)] ورمز فوق أبي سلمة (م) [مسلم (١٣٩٤/ ٥٠٧)]، ورمز فوق عطاء (قط) [ولم أقف عليه في \"سنن الدارقطني\" وأشار إلى روايته في \"العلل\" فقال: ورواه عطاء بن أبي رباح، واختلف عنه، فرواه ابن المبارك عن ابن جريج، عن عطاء، عن أبي سلمة، عن أبي هريرة وعائشة، وكذلك قال أبو مريم عن عطاء. ورواه الزنجي بن خالد، عن ابن جريج، عن عطاء، عن عبد الله بن الزبير عن النبي - ﷺ -. اهـ \"العلل\" ٩/ ٣٩٧. قلت: انظر \"المسند\" ٢/ ٢٧٧، ٢٧٨].\n(^١) \"التمهيد\" ٦/ ١٦.\n(^٢) \"علل الدارقطني\" ٩/ ٤٨ - ٤٩ (١٦٣٤) و٩/ ٣٩٥ - ٤٠٠ (١٨١٦).\n(^٣) رمز في الأصل فوق ابن عمر (ق) [ابن ماجه (١٤٠٥) قلت: هو في مسلم (١٣٩٥) ورمز فوق ميمونة (خ. م. س) [البخاري لم أقف عليه فيه، ومسلم (١٣٩٦)، والنسائي ٢/ ٣٣]، ورمز فوق جابر (ق) [ابن ماجه (١٤٠٦)]، ورمز فوق ابن الزبير (قط) [ولم أقف عليه في \"سننه\" وذكره في تطريقه؛ لحديث أبي هريرة في \"العلل\" ٩/ ٣٩٨ وهو في \"المسند\" ٤/ ٥ كما عزاه إليه المصنف وسيأتي تخريجه].\n(^٤) رواه في \"شرح مشاكل الآثار\" ٢/ ٦٧ - ٦٨ (٦٠٨).","vol":"9","page":221},{"text":"أحدها:\nقوله: (\"مسجد الأقصى\") هو من باب إضافة الموصوف إلى صفته، وقد أجازه الكوفيون، وتأوله البصريون على الحذف. أي: مسجد المكان الأقصى، وسمي الأقصى؛ لبعده عن المسجد الحرام.\nثانيها:\nفيه فضيلة هذِه المساجد الثلاثة وميزتها على غيرها؛ لكونها مساجد الأنبياء ﵈، وتفضيل الصلاة فيها، وشد الرحال -أي: سروج الجمال- إلى هذِه المساجد الثلاثة، وإعمال المطي إليها مشروع قطعًا.\nواختلفوا في الشد والإعمال إلى غيرها كالذهاب إلى قبور الصالحين وإلى المواضع الفاضلة، ونحو ذلك، فقال الجويني: يحرم شد الرحال إلى غيرها. وهو الذي أشار القاضي حسين إلى اختياره (^١)، والصحيح عند أصحابنا، وهو مختار الإمام والمحققين: أنه لا يحرم ولا يكره، قالوا: والمراد: أن الفضيلة الثابتة إنما هي في شد الرحال إلى هذِه الثلاثة خاصة.\nقَالَ ابن بطال: هذا الحديث في النهي عن إعمال المطي، إنما هو عند العلماء فيمن نذر على نفسه الصلاة في مسجد من سائر المساجد غير الثلاثة المذكورة.\n_________\n(^١) ورد في هامش الأصل ما نصه: الذي قاله الشيخ محمى الدين في \"شرح مسلم\" أن القاضي عياضًا أشار إلى اختياره، والظاهر أن في نسخة شيخنا من \"شرح مسلم\" نقل ذلك عن القاضي وسقط منها (عياض) فالشافعية المتأخرون من الخراسانين إذا أطلقوا: القاضي. يريدون حُسينًا، فوضحه شيخنا فوهم (…).\nوعبارة شيخنا هي عبارة النووي في \"شرح مسلم\" فلهذا غلب على ظني أنه القاضي عياض.","vol":"9","page":222},{"text":"قَالَ مالك: من نذر صلاة في مسجد لا يصل إليه إلا براحلة فإنه يصلي في بلده إلا أن ينذر ذلك في المساجد الثلاثة، فعليه السير إليها، وأما من أراد الصلاة في مساجد الصالحين والتبرك بها متطوعًا بذلك، فمباح له قصدها بإعمال المطي وغيره، ولا يتوجه إليه النهي في الحديث.\nوقال الخطابي: اللفظ لفظ خبر ومعناه الإيجاب فيما ينذره الإنسان من الصلاة في البقاع التي يتبرك فيها، يريد أنه لا يلزم الوفاء بشيء من ذلك غير هذِه المساجد (^١).\n_________\n(^١) \"أعلام الحديث\" ١/ ٦٤٧.\nقال شيخ الإسلام ابن تيمية ﵀:\nوأما السفر إلى قبور الأنبياء والصالحين فهذا لم يكن موجودًا في الإسلام في زمن مالك، وإنما حدث هذا بعد القرون الثلاثة قرن الصحابة والتابعين وتابعيهم. فأما هذِه القرون التي أثنى عليها رسول الله - ﷺ - فلم يكن هذا ظاهرًا فيها، ولكن بعدها ظهر الإفك والشرك، ولهذا لما سأل سائل لمالك عن رجل نذر أن يأتي قبر النبي - ﷺ -. فقال: إن كان أراد المسجد فليأته وليصل فيه، وإن كان أراد القبر فلا يفعل، للحديث الذي جاء \"لا تعمل المطي إلا إلى ثلاثة مساجد\". وكذلك من يزور قبور الأنبياء والصالحين ليدعوهم، أو يطلب منهم الدعاء، أو يقصد الدعاء عندهم لكونه أقرب إجابة في ظنه، فهذا لم يكن يعرف على عهد مالك، لا عند قبر النبي - ﷺ - ولا غيره، \"مجموع الفتاوى\" ٢٧/ ٣٨٤ - ٣٨٥.\nوقال أيضًا ردًا على من قال: إن السفر إلى قبور الأنبياء والصالحين قربة، وإنه إن نذر السفر إلى زيارة قبور الأنبياء والصالحين أنه يفي بهذا النذر. فقال: هذا القول لا يعرف عن أحد من أئمة المسلمين، وإن أطلقوا القول بأن السفر إلى زيارة قبر النبي - ﷺ -، قربه، أو قالوا هو قربة مجمع عليها: فهذا حق إذا عرف مرادهم بذلك، كما ذكر ذلك القاضي عياض، وابن بطال وغيرهما: فمرادهم السفر المشروع إلى مسجده، وما يفعل فيه من العبادة المشروعة التي تسمى زيارة لقبره، ومالك وغيره يكرهون أن تسمى زيارة لقبره. فهذا الإجماع على هذا المعنى صحيح لا ريب فيه. =","vol":"9","page":223},{"text":"وقال ابن الجوزي: اختلف العلماء فيما إذا نذر أن يصلي في هذِه المساجد الثلاثة، فمذهب أحمد أنه يلزمه، وقال أبو حنيفة لا يلزمه بل يصلي حيث شاء. وعن الشافعي كالمذهبين. انتهى.\nولا يعترض بأن أبا هريرة أعمل المطي إلى الطور، فلما انصرف لقيه بصرة بن أبي بصرة، فأنكر عليه خروجه وقال له: لو أدركتك قبل أن تخرج ما خرجت، سمعت النبي - ﷺ - يقول: \"لا تعمل المطي إلا إلى ثلاثة مساجد\" (^١) فدل أن مذهب بصرة حمل الحديث على العموم في\n_________\n= ولكن ليس هذا إجماعًا على ما صرحوا بالنهي عنه، أو بأنه ليس بقربة ولا طاعة.\nوالسفر لغير المساجد الثلاثة قد صرح مالك وغيره: كالقاضي إسماعيل، والقاضي عياض، وغيرهما: أنه منهي عنه، لا يفعله لا ناذر ولا متطوع، وصرحوا بأن السفر إلى المدينة وإلى بيت المقدس لغير الصلاة في المسجدين هو من السفر المنهي عنه ليس له أن يفعله، وإن نذره، سواء سافر لزيارة أي نبي من الأنبياء، أو قبر من قبورهم، أو قبور غيرهم. أو مسجد غير الثلاثة: فهذا كله عندهم من السفر المنهي عنه، فكيف يقولون: إنه قربة،\nولكن الإجماع على تحريم اتخاذه قربة لا يناقض النزاع في الفعل المجرد، وهذا الإجماع المحكي عن السلف والأئمة لا يقدح فيه خلاف بعض المتأخرين إن وجد، ولكن إن وجد أن أحد من الصلحاء المعروفين من السلف قال: إنه يستحب السفر لمجرد زيارة القبور، أو لمجرد زيارة قبور الأنبياء والصالحين كان هذا قادحًا في هذا الإجماع، ويكون في المسألة ثلاثة أقوال.\nولكن الذي يحكي الإجماع لم يطلع على هذا القول، كما يوجد ذلك كثيرًا لكثير من العلماء، ومع هذا فهذا القول يرد إلى الكتاب والسنة، لا يجوز إلزام الناس به بلا حجة، فإن هذا خلاف إجماع المسلمين. \"مجموع الفتاوى\" ٢٧/ ٢٣١ - ٢٣٢.\n(^١) رواه النسائي ٣/ ١١٣: ١١٥ كتاب: الجمعة، باب: الساعة التي في يوم الجمعة، ومالك ١/ ١٧٨ (٤٦٣) كتاب: الجمعة، باب: الساعة التي في يوم الجمعة، وعبد الرزاق ١/ ١٧٨ (٤٦٣) كتاب: المناسك، باب: ما تشد إليه الرحال، وأحمد ٦/ ٧، وابن حبان في \"صحيحه\" ٧/ ٧ (٢٧٧٢) كتاب: الصلاة، بابك صلاة الجمعة،","vol":"9","page":224},{"text":"النهي عن إعمال المطي إلى غير المساجد الثلاثة على كل حال، فدخل فيه الناذر والمتطوع؛ لأن بصرة إنما أنكر على أبي هريرة خروجه إلى الطور؛ لأن أبا هريرة كان من أهل المدينة التي فيها أحد المساجد الثلاثة التي أمر بإعمال المطي إليها، ومن كان كذلك فمسجده أولى بالإتيان.\nوليس في الحديث أن أبا هريرة نذر السير إلى الطور، وإنما ظاهره أنه خرج متطوعًا إليه، وكان مسجده بالمدينة أولى بالفضل من الطور؛ لأن مسجد المدينة ومسجد بيت المقدس أفضل من الطور.\nوقد اختلف العلماء فيمن كان بالمدينة فنذر المشي إلى بيت المقدس، فقال مالك: يمشي ويركب. زاد الأوزاعي: ويتصدق.\nوقال أبو حنيفة وأصحابه: يصلي في مسجد المدينة أو مكة؛ لأنهما أفضل منه. وقال سعيد بن المسيب: يقومان مقام مسجد بيت المقدس.\nوقال الشافعي: يمشي إلى مسجد المدينة والأقصى إذا نذر ذلك، ولا يتبين لي وجوبه؛ لأن البر بإتيان بيت الله فرض، والبر بإتيان هذين نافلة (^١).\nوقال ابن المنذر: من نذر المشي إلى المسجد الحرام والأقصى وجب عليه ذلك؛ لأن الوفاء به طاعة، وإن نذر الأقصى إن شاء مشى إليه، وإن شاء مشى إلى المسجد الحرام؛ لحديث جابر أن رجلًا قَالَ للنبي - ﷺ -: إني نذرت إن فتح الله عليك مكة أن أصلي في بيت المقدس.\n_________\nوالطبراني ٢/ ٢٧٦ - ٢٧٧ (٢١٥٧ - ٢١٥٩)، وابن الأثير في \"أسد الغابة\" ١/ ٢٣٧، وصححه الألباني في \"صحيح النسائي\".\n(^١) انظر: \"مغني المحتاج\" ٤/ ٣٦٣.","vol":"9","page":225},{"text":"قَالَ: \"صل ها هنا\" ثلاثًا (^١).\nوقال أبو يوسف: لا يقوم الأقصى مقام المسجد الحرام. وحكى الطحاوي عن أبي حنيفة ومحمد: أن من جعل لله عليه أن يصلي في مكان فصلى في غيره أجزأه. واحتج لهم الطحاوي بأن معنى حديث \"صلاة في مسجدي هذا خير من ألف صلاة فيما سواه إلا المسجد الحرام\" (^٢) أن المراد به الفريضة لا النافلة؛ لقوله - ﷺ -: \"خير صلاة المرء في بيته إلا المكتوبة\" (^٣).\nوقال ابن التين: هذا الحديث دليل لنا على الشافعي، فإنه أعمل المطي إليهما، والصلاة فيهما قربة، فوجب أن يلزم بالنذر كالمسجد الحرام، وانفصل بعضهم بأن قَالَ: قد تشد الرحال إلى المسجد الحرام فرضًا للحج أو العمرة، وفي مسجد المدينة للهجرة في حياته، وكانت واجبة على الكفاية في قول بعض العلماء، فأما إلى بيت المقدس فهي فضيلة.\nوقد يتأول الحديث على أنه لا يعتكف إلا في هذِه المساجد الثلاثة فيرحل إليها، وهو قول بعض السلف.\nفرع:\nإذا لزم المضي إليهما، فهل يلزمه المشي؟\n_________\n(^١) رواه أبو داود (٣٣٠٥)، وأحمد ٣/ ٣٦٣، والحاكم ٤/ ٣٠٤ وقال: صحيح على شرط مسلم.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٢٥ - ١٢٦.\n(^٣) سيأتي برقم (٦١١٣) كتاب: الأدب، باب: ما يجوز من الغضب والشدة لأمر الله.\nحديث زيد بن ثابت.","vol":"9","page":226},{"text":"في \"المدونة\": يأتيهما راكبًا. وقال ابن وهب: ماشيًا وإن بعد.\nوقيل: إن كان قريبًا بالأميال مشى. وقيل: لا يمشي وإن كان ميلًا، وأما المسجد الحرام فإنه يأتيه ماشيًا.\nثالثها:\nاختلف العلماء في تأويل قوله - ﷺ -: \"صلاة في مسجدي هذا خير من ألف صلاة فيما سواه، إلا المسجد الحرام\" ومعناه كما قَالَ أبو عمر، فتأوله قومٌ، منهم ابن نافع صاحب مالك على أن الصلاة في مسجد رسول الله - ﷺ - أفضل من الصلاة في المسجد الحرام بدون ألف درجة، وأفضل من الصلاة في سائر المساجد بألف صلاة، وقال به جماعة من المالكيين، ورواه بعضهم عن مالك.\nوذكر أبو يحيى الساجي قَالَ: اختلف العلماء في تفضيل مكة على المدينة، فقال الشافعي: مكة أفضل البقاع كلها، وهو قول عطاء والمكيين والكوفيين. وقال مالك والمدنيون: المدينة أفضل من مكة (^١).\nواختلف أهل البصرة والبغداديون في ذلك، فطائفة يقولون: مكة، وطائفة يقولون المدينة. وعامة أهل الأثر والفقه (يقولون) (^٢): إن الصلاة في المسجد الحرام أفضل من الصلاة في مسجد رسول الله - ﷺ - بمائة صلاة.\nوقال القرطبي: اختلف في استثناء المسجد الحرام: هل ذلك أن المسجد الحرام أفضل من مسجده - ﷺ -، أو هو؛ لأن المسجد الحرام أفضل من غير مسجده؟ فإنه أفضل المساجد كلها والجوامع.\n_________\n(^١) انظر: \"الذخيرة\" ٤/ ٨٤.\n(^٢) من (ج).","vol":"9","page":227},{"text":"وهذا الخلاف في أي البلدين أفضل؟ فذهب عمر وبعض الصحابة ومالك وأكثر المدنيين إلى تفضيل المدينة، وحملوا الاستثناء على تفضيل الصلاة في مسجد المدينة بألف صلاة على سائر المساجد، إلا المسجد الحرام فبأقل من الألف، واحتجوا بما قَالَ عمر: صلاة في المسجد الإكرام غير من مائة صلاة فيما سواه (^١).\nولا يقول عمر هذا من تلقاء نفسه، ولا من اجتهاده، فعلى هذا تكون فضيلة مسجده على المسجد الحرام بتسعمائة وعلى غيره بألف.\nوذهب الكوفيون والمكيون وابن وهب وابن حبيب من أصحابنا إلى تفضيل مكة، واحتجوا بما زاد قاسم بن أصبغ وغيره في هذا الحديث من رواية عبد الله بن الزبير بعد قوله: \"إلا المسجد الحرام\" قَالَ: \"وصلاة في المسجد الحرام أفضل من صلاة في مسجدي هذا بمائة صلاة\" (^٢).\nقَالَ: وهذا الحديث رواه عبد بن حميد وقال فيه: \"بمائة ألف صلاة\" (^٣) وهذِه الروايات منكرة لم تشتهر عند الحفاظ، ولا خرّجها أصحاب الصحيح، ولا شك أن المسجد الحرام مستثنى من قوله: \"من المساجد\" وهي بالاتفاق مفضولة، والمستثنى من المفضول مفضول إذا سكت عليه، فالمسجد الحرام مفضول، لكنه (يقال) (^٤): مفضول بألف؛ لأنه قد استثناه منها، فلابد أن يكون له مزية على غيره من المساجد ولم يعينها الشرع، فيوقف فيها، أو يعتمد على قول عمر.\n_________\n(^١) رواه الحميدي في \"مسنده\" ٢/ ١٧٩ - ١٨٠ (٩٧٠).\n(^٢) رواه أحمد ٤/ ٥، والبيهقي في \"شعب الإيمان\" ٣/ ٤٨٥ (٤١٤٢) كتاب: المناسك، باب: إتيان المدينة وزيارة.\n(^٣) \"المنتخب\" ١/ ٤٦٥ (٥٢٠).\n(^٤) كذا بالأصل، ولعلها: لا يقال.","vol":"9","page":228},{"text":"قَالَ: ويدل على صحة ما قلناه زيادة عبد الله بن قارظ بعد قوله: \"إلا المسجد الحرام\": \"فإني آخر الأنبياء، ومسجدي آخر المساجد\" (^١) فربطُ الكلام بفاء التعليل مشعر بأن مسجده إنما فضل على المساجد كلها؛ لأنه متأخر عنها، ومنسوب إلى نبي متأخر عن الأنبياء في الزمان، فتدبره (^٢).\nوقال عياض: أجمعوا على أن موضع قبره - ﷺ - أفضل بقاع الأرض (^٣).\nومن دلائل تفضيل مكة: حديث عبد الله بن عدي بن الحمراء أنه سمع رسول الله - ﷺ - يقول -وهو واقف على راحلته بمكة-: \"والله إنك لخير بلاد الله، وأحب أرض الله إلى الله، ولولا أني أخرجت منك ما خرجت\". رواه النسائي والترمذي وقال: حسن صحيح (^٤).\nوعن عبد الله بن الزبير قَالَ رسول الله - ﷺ -: \"صلاة في مسجدي هذا أفضل من ألف صلاة فيما سواه من المساجد إلا المسجد الحرام، وصلاة في المسجد الحرام أفضل من مائة صلاة في مسجدي\" حديث حسن رواه أحمد بن حنبل في \"مسنده\"، والبيهقي وغيرهما بإسناد حسن (^٥).\n_________\n(^١) رواه مسلم (١٣٩٤) ٥٠٧ كتاب: الحج، باب: فضل الصلاة بمسجد مكة والمدينة وأبو نعيم في \"المستخرج\" ٤/ ٥٥ - ٥٦ (٣٢١٨) كتاب: حرمة مكة والمدينة، باب: في فضل الصلاة في مسجد المدينة.\n(^٢) \"المفهم\" ٣/ ٥٠٤ - ٥٠٦.\n(^٣) \"إكمال المعلم\" ٤/ ٥١١.\n(^٤) \"سنن الترمذي\" (٣٩٢٥) كتاب: المناقب، باب: في فضل مكة.\nو\"السنن الكبرى\" للنسائي ٢/ ٤٧٩ - ٤٨٠ (٤٢٥٢ - ٤٢٥٣) كتاب: الحج، باب: فضائل مكة والمدينة. وصححه الألباني في \"صحيح الترمذي\".\n(^٥) رواه أحمد ٤/ ٥، وعبد بن حميد في \"المنتخب\" ١/ ٤٦٥ (٥٢٠)، والبزار كمال في \"كشف الأستار\" ١/ ٢١٤ (٤٢٥) كتاب: الصلاة، باب: الصلاة في المساجد =","vol":"9","page":229},{"text":"قَالَ أبو عمر (^١): وأما تأويل ابن نافع فبعيد عند أهل المعرفة باللسان ويلزمه أن يقول: إن الصلاة في مسجد الرسول أفضل من الصلاة في المسجد الحرام بتسعمائة ضعف،، وتسعة وتسعين ضعفًا.\nوإذا كان هكذا، لم يكن للمسجد الحرام فضل على سائر المساجد إلا بالجزء اللطيف على تأويل ابن نافع.\nثم ساق بإسناده إلى ابن عيينة، عن زياد بن سعد، عن ابن عتيق، سمعت ابن الزبير، سمعت عمر يقول: صلاة في المسجد الحرام خير من مائة ألف صلاة فيما سواه -يعني من المساجد- إلا مسجد رسول الله.\nفهذا عمر، وابن الزبير، ولا مخالف لهما من الصحابة يقول: تفضل الصلاة في المسجد الحرام على مسجد المدينة.\nوتأول بعضهم هذا الحديث أيضًا عن عمر على أن الصلاة في مسجد المدينة خير من تسعمائة صلاة في المسجد الحرام، وهذا تأويل لا يعضده أصل.\nوزعم بعض المتأخرين أن الصلاة في مسجد المدينة أفضل من الصلاة في المسجد الحرام بمائة صلاة، ومن غيره بألف صلاة،\n_________\n= الثلاث وقال: اختلف على عطاء ولا نعلم أحدًا قال: فإنه يزيد على مائة، إلا ابن الزبير، ورواه عبد المالك بن أبي سليمان عن عطاء عن ابن عمر، ورواه ابن جريج، عن عطاء، عن أبي هريرة أو عائشة، ورواه ابن أبي ليلى عن عطاء، عن أبي سلمة، عن أبي هريرة وابن حبان في \"صحيحه\" ٤/ ٤٩٩ (١٦٢٠) كتاب: الصلاة، باب: المساجد. والبيهقي ٥/ ٢٤٦ كتاب: الحج، باب: فضل الصلاة في مسجد رسول الله - ﷺ -. وذكره الهيثمي في \"مجمع الزوائد\" ٤/ ٥٠٤. وقال: رواه أحمد والبزار والطبراني في \"الكبير\"، ورجال أحمد والبزار رجال الصحيح.\nوقال الذهبي في \"المهذب\" ٤/ ٢٠٠٧ (٨٥٠٨): سنده صالح.\n(^١) \"التمهيد\" ٦/ ١٨ - ٣٤ وسيطيل النفل عنه.","vol":"9","page":230},{"text":"واحتج بحديث ابن الزبير عن عمر المذكور. قَالَ: وهذا لا حجة فيه؛ لأنه مختلف في إسناده وفي لفظه، وقد خالفه فيه من هو أثبت منه.\nواستدلوا بحديث سليمان بن عتيق، عن ابن الزبير، سمعت عمر يقول: صلاة في المسجد الحرام أفضل من ألف صلاة فيما سواه من المساجد إلا مسجد رسول الله - ﷺ -، فإنها فضيلة عليه بمائة صلاة. فهذا حديث سليمان فيه من نقل الثقات نصًّا خلاف ما تأولوه.\nوذكر حديث ابن عمر الذي فيه أن الصلاة في المسجد الحرام أفضل من مائة صلاة في مسجده - ﷺ -. قَالَ: وروي عن أبي الدرداء وجابر مثل ذلك بزيادة: \"وفي بيت المقدس بخمسمائة\" (^١).\nوقال عبد الله بن مسعود: ما للمرأة أفضل من صلاة بيتها إلا المسجد الحرام (^٢).\nوهذا تفضيل منه للصلاة فيه على الصلاة في مسجد الرسول؛ وقد قَالَ لأصحابه: \"صلاة أحدكم في بيته أفضل من صلاته في مسجدي هذا إلا المكتوبة\" (^٣).\nوقد اتفق مالك، وسائر العلماء على أن صلاة (الفرض) (^٤) يبرز لها في كل بلد إلا مكة فإنها تصلى في المسجد الحرام. فهذا عمر، وعلي،\n_________\n(^١) حديث أبي الدرداء، رواه البيهقي في \"شعب الإيمان\" ٣/ ٤٨٤ - ٤٨٥ (٤١٤٠) في فضل الحج والعمرة. وانظر: \"ضعيف الترغيب والترهيب\" ١/ ٣٧٨ - ٣٧٩.\nوحديث جابر، فرواه أيضًا البيهقي في \"شعب الإيمان\" ٣/ ٤٨٦ (٤١٤٤).\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٢/ ١٥٨ (٧٦١٣)، والبيهقي ٣/ ١٣١.\n(^٣) سلف برقم (٧٣١) كتاب: الأذان، باب: صلاة الليل بمعناه.\n(^٤) كذا في الأصل، وفي \"التمهيد\" ٦/ ٣١ - وهوالمصدر الذي ينقل منه المصنف هنا-: العيدين، وهو أصوب.","vol":"9","page":231},{"text":"وابن مسعود، وأبو الدرداء، وجابر يفضلون مكة ومسجدها، وهم أولى بالتقليد ممن تقدمهم (^١).\nواستدل بعض أصحاب مالك على تفضيل المدينة بقوله - ﷺ -: \"ما بين قبري ومنبري روضة من رياض الجنة\" أو \"ما بين بيتي ومنبري روضة\" الحديث (^٢).\nوركبوا عليه قوله: \"موضع سوط في الجنة خير من الدنيا وما فيها\" (^٣) ولا دلالة فيه كما قَالَ أبو عمر (^٤)؛ لأن قوله هذا إنما أراد ذم الدنيا والزهد فيها، والترغيب في الآخرة، فأخبر أن اليسير من الجنة خير من الدنيا كلها، وأراد بذكر السوط على التقليل، بل موضع نصف سوط من الجنة الباقية خير من الدنيا الفانية. قَالَ: وإني لأعجب ممن ترك قول رسول الله - ﷺ - إذ وقف بمكة على الحزورة، وقيل: على الحجون، فقال: \"والله إني لأعلم أنك خير أرض الله، وأحبها إلى الله، ولولا أن أهلك أخرجوني منك ما خرجت\" وهذا حديث صحيح. وقد سلف (^٥).\n_________\n(^١) كذا في الأصل، وفي \"التمهيد\" ٦/ ٣٤: بعدهم. وهوالصواب وها هنا انتهى كلام ابن عبد البر ٦/ ١٨ - ٣٤ بتصرف.\n(^٢) سيأتي برقم (١١٩٦) كتاب: فضل الصلاة في مسجد مكة والمدينة، باب: فضل ما بين القبر والمنبر. مقتصرًا على الجزء الثاني منه.\nورواه مسلم كاملًا برقم (١٣٩١) كتاب: الحج، باب: ما بين القبر والمنبر روضة من رياض الجنة. ولم يأت في رواية صحيحة (قبري) بل: (بيتي) فليعلم.\n(^٣) سيأتي برقم (٣٢٥٠) كتاب: بدء الخلق، باب: ما جاء في صفة الجنة وأنها مخلوقة. من حديث سهل بن سعد الساعدي.\n(^٤) \"التمهيد\" ٢/ ٢٨٧ - ٢٩٠.\n(^٥) رواه الترمذي برقم (٣٩٢٥) كتاب: المناقب، باب: فضل مكة قال أبو عيسى، حسن غريب صحيح. والنسائي في الكبرى ٢/ ٤٧٩، برقم (٤٢٥٢) كتاب: الحج =","vol":"9","page":232},{"text":"وذكره من طريق عبد الله بن عدي بن الحمراء، ومن طريق معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة.\nقَالَ: وقد روي عن مالك ما يدل على أن مكة أفضل الأرض كلها.\nلكن المشهور عن أصحابه في مذهبه تفضيل المدينة. وكان مالك يقول: مِنْ فضل المدينة على مكة أني لا اعلم بقعة فيها قبر نبي معروف غيرها. كأنه يريد ما لا يُشك فيه (^١).\nوعن ابن أبي مليكة، عن عائشة قالت: اختلفوا في دفن رسول الله - ﷺ - فقال أبو بكر: سمعته يقول: \"لا يقبض نبى إلا في أحب الأمكنة إليه\" فقال: ادفنوه حيث قُبض. وفي لفظ: حيث قبضه الله؛ فإنه لم تقبض روحه إلا في مكان طيب (^٢).\nوروى ابن عبد البر في أواخر \"تمهيده\" عن عطاء الخرساني أن الملك ينطلق فيأخذ من تراب المكان الذي يدفن فيه فيذره على النطفة، فيخلق من التراب ومن النطفة، فذلك قوله تعالى: ﴿مِنْهَا خَلَقْنَاكُمْ﴾ الآية [طه: ٥٥] (^٣) واختلف هل يراد بالصلاة هنا الفرض أو\n_________\n= باب: فضائل مكة والمدينة. وابن ماجه (٣١٠٨)، كتاب: المناسك، باب: فضل مكة. وأحمد في \"المسند\" ٤/ ٣٠٥، برقم (١٨٧١٥). والفسوي في \"المعرفة والتاريخ\" ١/ ٢٤٤. والحاكم: ٣/ ٧، كتاب: الهجرة وقال الحاكم: صحيح على شرط الشيخين. والمزي في \"التهذيب\" ١٥/ ٢٩٢. وفي \"أسد الغابة\" ٣/ ٣٣٦ برقم (٣٠٦٨). وصححه الألباني في \"صحيحى الترمذي وابن ماجه\".\n(^١) انتهى كلام ابن عبد البر.\n(^٢) رواه الترمذي (١٠١٨) كتاب: الجنائز، باب: ما جاء في قتلى أحد وذكر حمزة. وقال: حديث غريب. والبزار في \"البحر الزخار\" ١/ ١٣٠ (٦٠ - ٦١). وأبو يعلى في \"مسنده\" ١/ ٤٦ (٤٥). وصححه الألباني في \"صحيح الترمذي\".\n(^٣) \"التمهيد\" ٢٤/ ٤٠٠.","vol":"9","page":233},{"text":"أعم منه؟ وإلى الأول ذهب الطحاوي (^١)، وإلى الثاني ذهب مطرف من أصحاب مالك. ومذهبنا أنه أعم.\nفتقرر أن الصلاة في المسجد الحرام بمائة ألف هذا ما نعتقده، وفي مسجد المدينة بألف. وقد أسلفنا عن الأقصى أنها بخمسمائة، وفي حديث أبي ذر بمائتين وخمسين صلاة (^٢).\nوفي حديث ميمونة بألف (^٣)، وهو من باب الترقي والفضل، كما نبه عليه الطحاوي.\nثم النافلة في البيوت أفضل من صلاتها في المساجد الثلاثة، ثم هذا فيما يرجع إلى الثواب، ولا يتعدى إلى الإجزاء عن الفوائت، حتى لو كان عليه صلاتان فصلى في المسجد الحرام صلاة لم تجزئه عنهما بالاتفاق. ثم الفضيلة في الصلاة في مسجده خاص بنفس مسجده\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ١٢٨.\n(^٢) رواه الطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ١/ ٤٤٤ - ٤٤٦ (٤٣٢) كتاب: الصلاة، باب: بيان مشكل ما روي عنه - ﵇ - في المساجد لا تشد الرحال إلا إليها ..، والطبراني في \"الأوسط\" ٨/ ١٤٨ (٨٢٣٠). والبيهقي في \"شعب الإيمان\" ٣/ ٤٨٦ (٤١٤٥) باب: في المناسك، فضل الحج والعمرة. وقال الطبراني: لم يرو هذا الحديث عن قتادة إلا الحجاج، وسعيد بن بشير، تفرد به عن الحجاج: إبراهيم بن طهمان، وتفرد به عن سعيد: محمد بن سليمان بن أبي داود.\nوذكره الهيثمي في \"مجمع الزوائد\" ٤/ ٧ كتاب: الحج، باب: الصلاة في المسجد الحرام.\nوقال: الهيثمي: رواه الطبراني في \"الأوسط\"، ورجاله رجال الصحيح.\n(^٣) رواه النسائي ٢/ ٣٣ كتاب: المساجد، باب: فضل الصلاة في المسجد الحرام.\nوأحمد ٦/ ٣٣٣. والبخاري في \"التاريخ الكبير\" ١/ ٣٠٢ ترجمة (٩٥٨). وأبو يعلى ١٣/ ٣٠ - ٣١ (٧١١٣). والطحاوي في \"شرح معاني الآثار\" ٣/ ١٢٦. والبيهقي ١٠/ ٨٣ كتاب: النذور، باب: من لم ير وجوبه بالنذر.","vol":"9","page":234},{"text":"الذي كان في زمانه دون ما زيد فيه بعده (^١)، فيحرص المصلي على ذلك.\nوقال ابن بطال: كلا الطائفتين في تفضيل مكة والمدينة يرغب لحديث أبي هريرة: \"صلاة في مسجدي هذا\" إلى آخره. ولا دلالة فيه أو أحد منهما، وإنما يفهم منه أن صلاة في مسجده - ﷺ - خير من ألف صلاة فيما سواه من المساجد.\nثم استثنى المسجد الحرام. وحكم الاستثناء عند أهل اللسان إخراج الشيء بما دخل فيه هو وغيره بلفظ شامل لهما، وإدخاله فيما خرج منه هو وغيره بلفظ شامل لهما.\nوقد مثل بعض أهل العلم بلسان العرب الاستثناء في الحديث بمثال بيَّن معناه.\nفإن قلتَ: اليمن أفضل من جميع البلاد بألف درجة إلا العراق، جاز أن يكون العراق مساويًا لليمن، وجاز أن يكون فاضلًا، وأن يكون مفضولًا. فإن كان مساويًا فقد علم فضله، وإن كان فاضلًا أو مفضولًا لم يقدر مقدار المفاضلة بينهما إلا بدليل على عدة درجات، إما زائدة على ذلك، أو ناقصة عنها، فيحتاج إلى ذكرها (^٢).\nواحتج من فضل مكة من طريق النظر أن الرب ﷻ فرض على عباده قصد بيته الحرام مرة في العمر، ولم يفرض عليهم قصد مسجد المدينة.\nقالوا: ومن قول مالك: أن من نذر الصلاة في مسجد المدينة\n_________\n(^١) ورد بهامش الأصل: كذا قاله النووي، وخالفه المحب الطبري وذكر لما قاله حديثًا من عند ابن النجار صاحب \"تاريخ المدينة\" البغدادي، وأثرًا عن عمر﵁ - وكذا ذكره في \"مناسكه\" كما ذكره في \"أحكامه\".\n(^٢) \"شرح ابن بطال\" ٣/ ١٨٠ - ١٨١.","vol":"9","page":235},{"text":"والمشي إليه، أنه لا يلزمه المشي إليه، وعليه أن يأتيه راكبًا، ومن نذر المشي إلى مكة، فإنه يمشي إليها ولا يركب، فدل هذا من قوله أن مكة أفضل؛ لأنه لم يوجب المشي إليها إلا لعظيم حرمتها، وكبير فضلها. والمراد بقوله: \"خير من ألف صلاة\" أنها أكثر ثوابًا. قَالَ ابن حبيب: وذلك إذا كان عدد الرجال المصلين فيه دون ذلك، وأما إن كانوا أكثر من ذلك فالثواب على عدد تضعيفهم. وكذلك قَالَ في تضعيف صلاة الجماعة بخمسة وعشرين جزءًا في مسجد أو غيره على صلاة الفذ.\nقَالَ: وفي صلاة المسجد الحرام بمائة ألف فيما سواه، وهذا سلف، وفي مسجد إيلياء بخمسمائة على ما سواه، وفي الجامع حيث المنبر والخطبة بخمس وسبعين على ما سواه من المساجد. قَالَ في ذلك كله: إن كانوا أكثر مما في الموضع من التضعيف كان التضعيف على العدد، وإن كانوا أقل أو مثل ذلك فعلى ما جاء فيه. قَالَ: وبذلك جاءت الروايات.\nفائدة: في \"الأوسط\" للطبراني من حديث أبي هريرة \"لا تشد الرحال إلا إلى ثلاثة مساجد: مسجد الخيف، ومسجد الحرام، ومسجدي هذا\" ثم قَالَ: لم يروه عن كلثوم إلا حماد بن سلمة (^١). ولم يذكر مسجد الخيف في شد الرحال إلا في هذا الحديث.\nوقال البخاري: لا يتابع خُثيم في ذكر مسجد الخيف، ولا يعرف له سماع من أبي هريرة (^٢).\n_________\n(^١) \"الأوسط\" ٥/ ٢١١ (٥١١٠).\n(^٢) \"التاريخ الكبير\" ٣/ ٢١٠ (٧١٨) ترجمة: خثيم بن مروان.","vol":"9","page":236},{"text":"ومن الموضوعات من طريق عمرو بن شعيب، عن أبيه، عن جده إلحاق مسجد الجَنَد بالثلاثة (^١). وقد أسلفنا عن ابن التين أن ابن مسلمة أضاف إليهن رابعًا، وهو: مسجد قباء.\nفائدة:\nفضلت مكة المدينة من وجوه:\nوجوب قصدها للحج والعمرة، وهما واجبان.\nووجوب الإحرام لهما.\nإقامته بمكة ثلاث عشرة أو خمس عشرة بخلاف المدينة فإنه عشر سنين.\nأنها أكثر طارقًا من المدينة سيما من الأنبياء والمرسلين، آدم فمن دونه الذين حجوها.\nالتقبيل والاستلام.\nوجوب استقبال كعبتها حيثما كنا.\nحرمة استدبارها واستقبالها عند قضاء الحاجة.\nأن حرمتها يوم خلق الله السماوات والأرض.\nبوأها الله تعالى لإبراهيم، وابنه إسماعيل. ومولدًا لسيد الأمة. حرمًا آمنًا في الجاهلية والإسلام.\nقوله تعالى فيها: ﴿إِنَّمَا المُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا المَسْجِدَ الحَرَامَ﴾ [التوبة: ٢٨] عبر بالمسجد الحرام عن الحرم كله.\nالاغتسال لها، وكذا المدينة.\n_________\n(^١) ذكره في \"التمهيد\" ٣٨/ ٢٣. وقال: حديث منكر لا أصل له.","vol":"9","page":237},{"text":"<span data-type='title' id=toc-983>٢ - باب مَسْجِدِ قُبَاءٍ</span>\n١١٩١ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ -[هُوَ: الدَّوْرَقِيُّ]- حَدَّثَنَا ابْنُ عُلَيَّةَ، أَخْبَرَنَا أَيُّوبُ، عَنْ نَافِعٍ أَنَّ ابْنَ عُمَرَ ﵄ كَانَ لَا يُصَلِّي مِنَ الضُّحَى إِلاَّ فِي يَوْمَيْنِ: يَوْمَ يَقْدَمُ بِمَكَّةَ، فَإِنَّهُ كَانَ يَقْدَمُهَا ضُحًى، فَيَطُوفُ بِالبَيْتِ، ثُمَّ يُصَلِّي رَكْعَتَيْنِ خَلْفَ المَقَامِ، وَيَوْمَ يَأْتِي مَسْجِدَ قُبَاءٍ، فَإِنَّهُ كَانَ يَأْتِيهِ كُلَّ سَبْتٍ، فَإِذَا دَخَلَ المَسْجِدَ كَرِهَ أَنْ يَخْرُجَ مِنْهُ حَتَّى يُصَلِّيَ فِيهِ. قَالَ: وَكَانَ يُحَدِّثُ: أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَزُورُهُ رَاكِبًا وَمَاشِيًا. [١١٩٣، ١١٩٤، ٧٣٢٦ - مسلم: ١٣٩٩ - فتح: ٣/ ٦٨]\n\n١١٩٢ - قَالَ: وَكَانَ يَقُولُ: إِنَّمَا أَصْنَعُ كَمَا رَأَيْتُ أَصْحَابِي يَصْنَعُونَ، وَلَا أَمْنَعُ أَحَدًا أَنْ يُصَلِّيَ فِي أَيِّ سَاعَةٍ شَاءَ مِنْ لَيْلٍ أَوْ نَهَارٍ، غَيْرَ أَنْ لَا تَتَحَرَّوْا طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا. [انظر: ٥٨٢ - مسلم: ٨٢٨ - فتح: ٣/ ٦٨]\nذكر فيه حديث ابن عمر: أَنَّه - ﷺ - كَانَ يَزُورُهُ رَاكِبًا وَمَاشِيًا.\nثم ترجم عليه:","vol":"9","page":238},{"text":"<span data-type='title' id=toc-984>٣ - باب مَنْ أَتَى مَسْجِدَ قُبَاءٍ كُلَّ سَبْتٍ</span>\n١١٩٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُسْلِمٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَأْتِي مَسْجِدَ قُبَاءٍ كُلَّ سَبْتٍ مَاشِيًا وَرَاكِبًا.\nوَكَانَ عَبْدُ اللهِ يَفْعَلُهُ. [انظر: ١١٩١ - مسلم: ١٣٩٩ - فتح: ٣/ ٦٩]\nثم ذكره بزيادة: كُلَّ سَبْتٍ. وَكَانَ عَبْدُ اللهِ يَفْعَلُهُ.\nثم ترجم عليه:","vol":"9","page":239},{"text":"<span data-type='title' id=toc-985>٤ - باب إِتْيَانِ مَسْجِدِ قُبَاءٍ رَاكِبًا وَمَاشِيًا</span>\n١١٩٤ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَأْتِى قُبَاءً رَاكِبًا وَمَاشِيًا.\nزَادَ ابْنُ نُمَيْرٍ: حَدَّثَنَا عُبَيْدُ اللهِ عَنْ نَافِعٍ: فَيُصَلِّي فِيهِ رَكْعَتَيْنِ. [انظر: ١١٩١ - مسلم: ١٣٩٩ - فتح: ٣/ ٦٩]\nثم ذكره بزيادة: فَيُصَلِّي فِيهِ رَكْعَتَيْنِ.\nفأما الحديث الأول فأخرجه مسلم (^١)، وكذا الثالث (^٢) والثاني أخرجاه (^٣).\nوزعم الطرقي أن أبا داود أخرجه ولم يعزه ابن عساكر إليه. وفي \"أخبار المدينة\" لابن شبة من حديث جابر أنه - ﷺ - كان يأتيه صبيحة سبع عشرة من رمضان (^٤).\nومن حديث الدراوردي عن شريك بن عبد الله: كان رسول الله - ﷺ - يأتي قباء يوم الاثنين. و(قباء) يذكر ويؤنث، ويمد ويقصر، ويصرف ولا يصرف، ست لغات، والأفصح المد مع التذكير والصرف.\nومنع ابن التين القصر فقال: هو ممدود على كل حال. وهو من عوالي المدينة قريب منها. وقال في \"المطالع\": إنه على ثلاثة أميال منها. قَالَ: وأصله باسم بئر هناك، وألفه واو.\n_________\n(^١) \"صحيح مسلم\" برقم (١٣٩٩) كتاب: الحج، باب: فضل مسجد قباء وفضل الصلاة فيه وزيارته.\n(^٢) \"صحيح مسلم\" برقم (١٣٩٩) السابق.\n(^٣) \"صحيح مسلم\" برقم (٨٢٨) كتاب: صلاة المسافرين، باب: الأوقات التى نهي عن الصلاة فيها.\n(^٤) \"أخبار المدينة المنورة\" ١/ ٤٤.","vol":"9","page":240},{"text":"وقال البكري: وقباء موضع آخر في طريق مكة من البصرة (^١)، وهو مسجد بني عمرو بن عوف، وهو أول مسجد أسس على التقوى على قول ستعلمه. وأول من وضع فيه حجرًا رسول الله - ﷺ -، ثم أبو بكر، ثم عمر.\nوالحديث دال على فضله، وفضل مسجده والصلاة فيه، وزيارته راكبًا وماشيًا، وهكذا جميع المواضع الفاضلة تزار كذلك.\nوفي إتيانه إياه يوم السبت دلالة على جواز تخصيص بعض الأيام ببعض الأعمال الصالحة، والمداومة على ذلك.\nوأصل مذهب مالك كراهة تخصيص شيء من الأوقات بشيء من القرب إلا ما ثبت به توقيف، حكاه القرطبي (^٢).\nوقال النووي: الصواب جواز تخصيص بعض الأيام (بالزيارة) (^٣)، وكره ابن مسلمة المالكي ذلك. ولعله لم تبلغه الأحاديث (^٤).\nثم إتيانه مسجد قباء دال على أن ما قرب من المساجد الفاضلة التي في المصر لا بأس أن يؤتى ماشيًا وراكبًا، ولا يكون فيه ما نهى أن تعمل المطي إليه، قاله الداودي، قَالَ: ولم يذكر فيه أنه كان يصلي فيه إذا أتاه ضحى، وكان هو يصلي فيه؛ لئلا يخرج منه حتى يصلي. وقال بعضهم: إتيانه إياه مع أن مسجده أفضل؛ لتكثر المواضع التي يتقرب إلى الله فيها.\nقَالَ ابن التين: وهذا كما قَالَ مالك أن التنفل في البيوت أحب إليه منه في مسجد الرسول إلا للغرباء، فإن تنفلهم في مسجده أحب إليه.\n_________\n(^١) \"معجم ما استعجم\" ٣/ ١٠٤٥ - ١٠٤٦.\nوانظر: \"معجم البلدان\" ٤/ ٣٠٢ - ٣٠٣.\n(^٢) \"المفهم\" ٣/ ٥١٠.\n(^٣) في الأصل: بالزيادة، خطأ.\n(^٤) \"صحيح مسلم بشرح النووي\" ٩/ ١٧١.","vol":"9","page":241},{"text":"وقال ابن رشد: إنما كان يأتيه لمواصلة الأنصار، والاجتماع بهم فيه، لا لصلاة فريضة، ولا نافلة؛ لأن صلاة الفريضة في مسجده، والنافلة في بيته أفضل.\nوقال الطحاوي: ما روي من إتيانه ليصلي فيه ليس من كلامه - ﷺ -، فيحتمل أن يكون الراوي قاله من عنده؛ لعلمه أنه (لا يجلس) (^١) فيه إلا صلى فيه قبل أن يجلس. على أن قوله: (فيصلي فيه) حرف انفرد به واحد من الرواة، وعسى أن يكون وهمًا؛ لأن الجماعة أولى بالحفظ من الواحد. فأما صلاته في بيته التطوع فأفضل من الصلاة في مسجده. ومسجده فوق مسجد قباء في الفضل، فتكون صلاته في مسجد قباء لأجل التحية.\nوجاء في مسجد قباء: \"صلاة فيه كعمرة\"رواه ابن ماجه، والترمذي من حديث أسيد بن ظهير الأنصاري - ﵁ -. قَالَ الترمذي: وفي الباب عن سهل بن حنيف: وحديث أسيد غريب، لا نعرف له شيئًا يصح غيره (^٢).\nورواه ابن أبي شيبة من حديث أبي أمامة بن سهل، عن أبيه مرفوعًا (^٣)، وروي (عن) (^٤) سعد بن أبي وقاص، وابن عمر أنهما قالا ذلك (^٥).\n_________\n(^١) في الأصل: ليجلس. وهو خطأ، وما أثبثناه الموافق للسياق.\n(^٢) \"سنن الترمذي\" برقم (٣٢٤) كتاب: الصلاة، باب: ما جاء في الصلاة في مسجد قباء. و\"سنن ابن ماجه\" برقم (١٤١١) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في الصلاة في مسجد قباء.\nوصححه الألباني في \"صحيح ابن ماجه\" (١١٥٩).\n(^٣) \"المصنف\" ٢/ ١٥١ (٧٥٢٩) كتاب: الصلوات، باب: في الصلاة في مسجد قباء.\n(^٤) من (ج).\n(^٥) \"المصنف\" ٢/ ١٥١ (٧٥٣١ - ٧٥٣٢).","vol":"9","page":242},{"text":"واختلف العلماء في المسجد الذي أسس على التقوى على قولين:\nأحدهما: أنه مسجد المدينة، قَالَه ابن عمر، وابن المسيب (^١)، ومالك في رواية أشهب (^٢).\nووجهه ما أخرجه الترمذي من حديث أنيس بن أبي يحيى، عن أبيه، عن أبي سعيد الخدري قَالَ: امترى رجل من بني خدرة، ورجل من بني عمرو بن عوف في المسجد الذي أُسس على التقوى، فقال الخدري: هو مسجد رسول الله - ﷺ -. وقال الآخر: هو مسجد قباء. فأتيا رسول اللهﷺ - في ذلك، فقال: \"هذا -يعني: مسجده- وفي ذلك خير كثير\" قَالَ الترمذي: حديث حسن صحيح (^٣).\nورواه وكيع، عن ربيعة بن عثمان، حَدَّثَني عمران بن أبي أنس، عن سهل قَالَ: اختلف رجلان فذكره (^٤).\n_________\n(^١) رواه عنهما ابن أبي شيبة ٢/ ١٥٠ - ١٥١ (٧٥٢٢ - ٧٥٢٤)، (٧٥٢٦) كتاب: الصلوات، باب: في المسجد الذي أسس على التقوى.\n(^٢) انظر: \"الجامع لأحكام القرآن\" ٨/ ٢٥٩.\n(^٣) \"سنن الترمذي\" برقم (٣٢٣) كتاب: الصلاة، باب: ما جاء في المسجد الذي أسس على التقوى.\nوصححه الألباني في \"صحيح الترمذي\" (٢٦٦).\n(^٤) روى هذا الحديث ابن أبي شيبة في \"مصنفه\" ٢/ ١٥٠ (٧٥٢١) كتاب: الصلوات، باب: في المسجد الذي أسس على التقوى، وأحمد ٥/ ٣٣١، وعبد بن حميد في \"المنتخب\" ١/ ٤٢٠ (٤٦٦)، والطبري في \"تفسيره\" ٦/ ٤٧٥ (١٧٢٣٢)، وابن حبان في \"صحيحه\" ٤/ ٤٨٢ (١٦٠٤) كتاب: الصلاة، باب: المساجد، والطبراني ٦/ ٢٠٧ (٦٠٢٥).\nوأورده الهيثمي في \"مجمع الزوائد\" ٧/ ٣٤، وقال: رواه كله أحمد والطبراني باختصار ورجالهما رجال الصحيح.","vol":"9","page":243},{"text":"وعن أسامة بن زيد، عن عبد الرحمن بن أبي سعيد الخدري، عن أبيه، عن النبي - ﷺ - مثله (^١).\nوذكر الدارقطني عن كثير بن الوليد، عن مالك بن أنس، عن أبي الزناد، عن خارجة بن زيد بن ثابت، عن النبي - ﷺ - مثله. وهو قول ابن عمر، وسعيد بن المسيب، ومالك بن أنس.\nوالثاني: أنه مسجد قباء، وهو قول مجاهد، وعروة، وقتادة (^٢)، والبخاري -فيما حكاه ابن التين- وابن عباس، والضحاك، والحسن (^٣) فيما حكاه ابن النقيب. قَالَ تعالى: ﴿لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ فِيهِ﴾ وهذا يقتضي السبق، ومسجد قباء أسبق ﴿فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا﴾ [التوبة: ١٠٨] وهم أهل مسجد قباء. كما أخرجه الترمذي من حديث أبي صالح، عن أبي هريرة. وقال: غريب من هذا الوجه، وفي الباب عن أبي أيوب، وأنس، ومحمد بن عبد الله بن سلام (^٤). وأخرجه الدارقطني من حديث أبي أيوب، وجابر، وأنس، وكذا الطحاوي من حديثهم (^٥).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ١٥٠ (٧٥٢٠) كتاب: الصلوات، باب: في المسجد الذي أسس على التقوى، والطبري في \"تفسيره\" ٦/ ٤٧٤ (١٧٢٢١)، والحاكم ٢/ ٣٣٤ كتاب: التفسير.\nوقال الذهبي: صحيح.\n(^٢) ذكر عنهم ذلك ابن الجوزي في \"زاد المسير\" ٣/ ٥٠١.\n(^٣) رواه عن ابن عباس الطبري في \"تفسيره\" ٦/ ٤٧٤ (١٧٢٢٦ - ١٧٢٢٧).\nوذكرها عنهم جميعًا ابن الجوزي في \"زاد المسير\" ٣/ ٥٠١.\n(^٤) \"سنن الترمذي\" (٣١٠٠) كتاب: تفسير القرآن، باب: ومن سورة التوبة- وقال الألباني في \"صحيح الترمذي\": صحيح.\n(^٥) \"شرح مشكل الآثار\" ١/ ٤٢١ - ٤٢٢ (٣٩٨) (تحفة) وقال: حديث متصل.","vol":"9","page":244},{"text":"قَالَ ابن العربي: وثبت أن ناسًا من المنافقين بنوا مسجدًا، وكانوا ينتمون إلى بني عمرو بن عوف، وقالوا: يا رسول الله، بنيناه لذي العلة والحاجة، والليلة المطيرة، وقصدوا الفرار به عن مسجد قباء، فاعتذر رسول الله - ﷺ - لسفره، وأخرهم إلى قدومه (^١). فلما قدم أنزل الله: ﴿لَا تَقُمْ فِيهِ أَبَدًا﴾ الآية. قَالَ: ولا خلاف أنهم أهل قباء. والأثر مشهور جدًّا صحيح عن جماعة لا يحصون عدًّا، فهو أولى من العمل بحديث أبي سعيد.\nوبوب البخاري في باب هجرة النبيﷺ -: أسس النبي - ﷺ - في بني عمرو بن عوف المسجد الذي أسس على التقوى (^٢). ولا شك أن أولئك الرجال قد كانوا في مسجده - ﷺ -؛ لأن مسجده كان معمورًا بالمهاجرين والأنصار، وما سواهم ممن صحبه، قاله الطحاوي (^٣).\nقَالَ: والحديث الذي ذكره ابن العربي روي عن سعيد بن جبير، وهو منقطع لا تقاوم بمثله الأحاديث المتصلة، قَالَ: فثبت أنه مسجد المدينة لا مسجد قباء (^٤).\n_________\n(^١) \"أحكام القرآن\" ٢/ ١٠١٢.\n(^٢) سيأتي برقم (٣٩٠٦) كتاب: مناقب الأنصار. وهو حديث طويل.\n(^٣) \"شرح المشكل\" ١/ ٤٢٣.\n(^٤) القائل الذي عناه المصنف في هذِه العبارة هو الطحاوي، وهو نص كلامه في \"شرح المشكل\" ١/ ٤٢٣ لكنه خلط في قوله: والحديث الذي ذكره ابن العربي فلا يمكن للطحاوي أن ينقل عن ابن العربي؛ لأن الطحاوي توفي في سنة إحدى وعشرين وثلاثمائة. وولد ابن العربي في سنة ثمان وستين وأربعمائة!\nلكن المصنف يقصد أن الطحاوي ذكر الحديث الذي ذكره ابن العربي وهو الحديث الذي رواه الطحاوي (٤٢٠): حدثنا: إبراهيم بن مرزوق، حدثنا عارم، حدثنا حماد بن زيد، عن أيوب، عن سعيد بن جبير قال: .. الحديث.","vol":"9","page":245},{"text":"قَالَ السهيلي وغيره: وبمكن أن يكون كلاًّ منهما أسس على التقوى، غير أن قوله: ﴿مِنْ أَوَّلِ يَوْمٍ﴾ يرجح الأول؛ لأن مسجد قباء أسس قبل مسجده، غير أن اليوم قد يراد به المدة والوقت، وكلاهما أسس على هذا من أول يوم، أي: من أول عام من الهجرة.\nوقد اختلف فيمن نذر الصلاة في مسجد قباء، فذكر ابن حبيب عن ابن عباس أنه أوجبه فيه. وفي كتاب ابن المواز: لا، إلا أن يكون قريبًا جدًّا فليأته، فليصل فيه.\nقَالَ ابن حبيب: قَالَ مالك: إن كان معه في البلد مشى إليه وصلى فيه.\nوقال ابن التين: أوجب ابن عباس مشيه على من نذره من المدينة.\nقَالَ: ولا خلاف أن إتيانه قربة لمن قرب منه، وليس ذلك بمخالف للنهي عن شد الرحال لغير الثلاثة؛ لأن إتيانه من المدينة ليس من باب شد الرحال، ولا إعمال المطي؛ لأنه من صفات الأسفار المتباعدة، وقطع المسافات الطويلة، ولا يدخل في ذلك أيضًا ركوبه إلى مسجدٍ قريب لجمعة وغيرها؛ لأنه جائز إجماعًا، بل هو واجب في بعض الأحيان.\nولو أن آتيًا أتى قباء من بلد بعيد، وتكلف فيه من السفر ما يوصف بشد الرحال، وإعمال المطي لكان مرتكبًا للنهي على هذا القول.\nوقال محمد بن مسلمة في \"المبسوط\": من نذر أن ياتى مسجد قباء فيصلي فيه لزمه ذلك. والأول أظهر (^١).\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في التاسع بعد التسعين. كتبه مؤلفه، غفر الله له.","vol":"9","page":246},{"text":"<span data-type='title' id=toc-986>٥ - باب فَضْلِ مَا بَيْنَ القَبْرِ وَالمِنْبَرِ</span>\n١١٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْر، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ المَازِنِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ\". [مسلم: ١٣٩٠ - فتح: ٣/ ٧٠]\n\n١١٩٦ - حَدَّثَنَا مُسَدَّدٌ عَنْ يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ، وَمِنْبَرِي عَلَى حَوْضِي\". [١٨٨٨، ٦٥٨٨، ٧٣٣٥ - مسلم: ١٣٩١ - فتح: ٣/ ٧٠]\nذكر فيه حديث عبد الله (س) بن زيد المازني أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَا بَيْنَ بَيْتي وَمِنْبَرِي رَوْضَة مِنْ رِياضِ الجَنَّةِ\".\nوحديث خبيب بن عبد الرحمن -بضم الخاء المعجمة- عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: … بمثله وزاد: \"وَمِنْبَرِي عَلَى حَوْضِي\".\nأخرجهما مسلم في الحج (^١)، والثاني يأتي في الحج، والحوض، والاعتصام (^٢).\nوروى الثاني مالك به، لكنه قَالَ: عن أبي هريرة، أو أبي سعيد (^٣)،\n_________\n(^١) \"صحيح مسلم\" برقم (١٣٩٠ - ١٣٩١) باب: ما بين القبر والمنبر روضة من رياض الجنة.\n(^٢) برقم (١٨٨٨) كتاب: فضائل المدينة، باب: كراهية النبي - ﷺ - أن تعرى المدينة، وبرقم (٦٥٨٨) كتاب: الرقاق، باب: في الحوض، وبرقم (٧٣٣٥) باب: ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم ..\n(^٣) \"الموطأ\" ١/ ٢٠١ - ٢٠٢ (٥١٨) في الجمعة، باب ما جاء في فضل الصلاة في المسجد.","vol":"9","page":247},{"text":"وانفرد معن بن عيسى، وروح بن عبادة فقالا: عن أبي هريرة، وأبي سعيد من غير شك (^١).\nوروي عن مالك بإسقاط أبي سعيد (^٢). والحديث محفوظ لأبي هريرة، نبه على ذلك أبو عمر (^٣).\nقَالَ الداني في \"أطرافه\": وتابع عبيد الله العمري عن خبيب جماعة (^٤). ورواه محمد بن سليمان البصري، عن مالك، عن ربيعة، عن سعيد، عن ابن عمر قَالَ: أخبرني أن رسول الله - ﷺ - قَالَ: \"وضعت منبري على ترعة من ترع الجنة، وما بين بيتي ومنبري روضة من رياض الجنة\" (^٥) ولم يتابع عليه، وابن سليمان ضعيف.\nوروى أحمد بن يحيى الكوفي، عن مالك، عن نافع، عن ابن عمر مرفوعًا: \"ما بين قبري ومنبري روضة من رياض الجنة\" (^٦) وهو إسناد\n_________\n(^١) رواه ابن عبد البر في \"التمهيد\" ٢/ ٢٨٥.\n(^٢) هذِه الرواية في \"التمهيد\" ٢/ ٢٨٦ - ٢٨٧.\n(^٣) \"التمهيد\" ٢/ ٢٨٦.\n(^٤) \"الإيماء إلى أطراف أحاديث كتاب الموطأ\" ٣/ ٢٦٨.\n(^٥) رواه الطحاوي في \"المشكل- تحفة الأخيار\" ٣/ ٣٧٠ (١٨٧٠) في الحج، باب: بيان مشكل ما روي عن رسول الله - ﷺ - من قوله: \"بين قبري ومنبري روضة من رياض الجنة\"، والعقيلي في \"الضعفاء الكبير\" ٤/ ٧٢، وأبونعيم في \"الحلية\" ٣/ ٢٦٤، ٦/ ٣٤١، وقال: هذا حديث غريب من حديث ربيعة تفرد به محمد بن سليمان عن مالك عنه. قلت: ومحمد بن سليمان. قال ابن عبد البر: ضعيف، وقال الأسدي: منكر الحديث. \"لسان الميزان\" ٦/ ١٥٢ ترجمة (٧٤٩٢).\n(^٦) رواه بهذا الإسناد الطحاوي في \"شرح مشكل الآثار\" كما في \"تحفة الأخيار\" ٣/ ٣٧١ (١٨٧٣) كتاب: الحج، باب: مشكل ما روي عن رسول الله - ﷺ - من قوله: \"بين قبري ومنبري .. \"، والعقيلي في \"الضعفاء الكبير\" ٤/ ٧٢، والخطيب في \"تاريخ بغداد\" ١٢/ ١٦٠.","vol":"9","page":248},{"text":"خطأ كما قاله أبو عمر (^١). ومن الموضوعات: حديث ابن عمر المرفوع: \"ما بين منبري وقبري و(اصطوانة) (^٢) التوبة روضة من رياض الجنة\" (^٣).\nإذا تقرر ذلك، فالصحيح في الرواية: \"بيتي\" وروي مكانه: \"قبري\"، وجعله بعضهم تفسيرًا و\"بيتي\"، قاله زيد بن أسلم، والظاهر بيت سكناه، والتأويل الآخر جائز؛ لأنه دفن في بيت سكناه. وروي: \"ما بين حجرتي ومنبري\" (^٤) والقولان متفقان؛ لأن قبره في حجرته، وهي بيته.\nوقام الإجماع على أن قبره أفضل بقاع الأرض كلها، والروضة في كلام العرب: المكان المطمئن من الأرض فيه النبت والعشب (^٥). وحمل كثير من العلماء الحديث على ظاهره فقالوا: ينقل ذلك الموضِع بعينه إلى الجنة، قَالَ تعالى: ﴿وَأَوْرَثَنَا الأَرْضَ نَتَبَوَّأُ مِنَ الجَنَّةِ حَيْثُ نَشَاءُ﴾ [الزمر: ٧٤] دلت أن الجنة تكون في الأرض يوم القيامة، ويحتمل أن يريد به أن العمل الصالح في ذلك الموضع يؤدي بصاحبه إلى الجنة كما قَالَ - ﷺ -: \"ارتعوا في رياض الجنة\" (^٦) يعني: حلق الذكر والعلم لما كانت مؤدية\n_________\n(^١) \"التمهيد\" ١٧/ ١٨١.\n(^٢) كذا بالأصل، والتصحيح من \"اللسان\" و\"القاموس\".\n(^٣) رواه الإسماعيلي في \"مسند عمر بن الخطاب\" كما في \"لسان الميزان\" ٤/ ٦٤ في ترجمة عبد الملك بن زيد الطائي، من حديث عمر لا ابنه.\n(^٤) رواه أحمد ٢/ ٥٣٤.\n(^٥) انظر: \"لسان العرب\" ٣/ ١٧٧٥.\n(^٦) رواه الترمذي برقم (٣٥٠٩) كتاب: الدعوات، قال: هذا حديث حسن غريب. عن أبي هريرة.\nوله شاهد رواه الترمذي برقم (٣٥١٠) كتاب: الدعوات. قال: هذا حديث حسن غريب من هذا الوجه من حديث ثابت عن أنس.\nوأحمد ٣/ ١٥٠، وأبو يعلى ٦/ ١٥٥ (٣٤٣٢)، والطبراني في \"الدعاء\" ٣/ ١٦٤٣ - ١٦٤٤ (١٨٩٠)، والبيهقي في \"شعب الإيمان\" ١/ ٣٩٨ (٥٢٩) باب: =","vol":"9","page":249},{"text":"إلى الجنة، فيكون معناه التحريض على زيارة قبره - ﵁ -، والصلاة في مسجده، وكذا: \"الجنة تحت ظلال السيوف\" (^١) واستبعده ابن التين، وقال: يؤدي إلى السفسطة والشك في العلوم الضرورية. وقال: إنها من رياض الجنة الآن، حكاه ابن التين، وأنكره. قَالَ: والعمل على التأويل الثاني يحتمل وجهين:\nأحدهما: أن اتباع ما يتلى فيه من القرآن والسنة يؤدي إلى رياض الجنة، فلا يكون فيها للبقعة فضيلة إلا لمعنى اختصاص هذِه المعاني دون غيرها.\nوالثاني: أن يريد أن ملازمة ذلك الموضع بالطاعة يؤدي إليها؛ لفضيلة الصلاة فيه على غيره. قَالَ: وهو أبين؛ لأن الكلام إنما خرج على تفضيل ذلك الموضع، وذلك أن مالكًا في \"موطئه\" أدخله في فضل الصلاة في مسجده على سائر المساجد (^٢)، ويشبه أن يكون تأول هذا الوجه، وإنما خصت الروضة بهذا؛ لأنها ممره بينه وبين منبره، ولصلاته فيها.\nوقال الخطابي: معنى الحديث تفضيل المدينة، وخصوصًا البقعة\n_________\n= في محبة الله -﷿-. من حديث أنس.\nوله شاهد رواه أبو يعلى في \"مسنده\" ٣/ ٣٩٠ - ٣٩١ (١٨٦٥ - ١٨٦٦)، والحاكم ١/ ٤٩٤ - ٤٩٥ كتاب: الدعاء. وصححه وتعقبه الذهبي بقوله: عمر ضعيف.\nوالبيهقي في \"شعب الإيمان\" ١/ ٣٩٧ - ٣٩٨ (٥٢٨) باب: في محبه الله -﷿-. من\nحديث جابر\nوضعف الألباني الأول في \"ضعيف الترمذي\".\nوحسَّن الثاني في \"صحيح الترمذي\".\n(^١) سيأتي برقم (٢٨١٨) كتاب: الجهاد والسير، باب: الجنة تحت بارقة السيوف.\n(^٢) \"الموطأ\" ١/ ٢٠١ - ٢٠٢ في الجمعة، باب ما جاء في فضل الصلاة في المسجد.","vol":"9","page":250},{"text":"التي بين البيت والمنبر، يقول: من لزم الطاعة فيها آلت به إلى روضة من رياض الجنة، ومن لزم العبادة عند المنبر سقي في الجنة من الحوض (^١).\nوقال أبو عمر: كأنهم يعنون أنه لما كان جلوسه، وجلوس الناس إليه يتعلمون القرآن والدين والإيمان هناك شبه ذلك الموضع بروضة لكريم ما يجتبى فيه، وإضافتها للجنة؛ لأنها تقود إليها كما قَالَ: \"الجنة تحت ظلال السيوف\"، يعني أنه عمل يوصل بذلك إلى الجنة، وكما يقال: الأم باب من أبواب الجنة. يريد أن برها يوصل المسلم إلى الجنة (^٢). مع أداء فرائضه، وهذا جائز شائع مستعمل في لسان العرب تسمية الشيء بما يئول إليه ويتولد عنه.\nقَالَ: وقد استدل أصحابنا على أن المدينة أفضل من مكة بهذا الحديث، وركّبوا عليه قوله - ﷺ -: \"لموضع سوط في الجنة خير من الدنيا وما فيها\" (^٣). ولا دليل فيه، وقد سلف. وقوله - ﷺ -: (\"ومنبري على حوضي\") أي: بجانبه، قاله الداودي. قَالَ ابن التين: وفيه نظر. وفي رواية أخرى سلفت: \"على ترعة من ترع الجنة\" (^٤) والترعة: الدرجة (^٥).\nوالأظهر: أن المراد به منبره الذي كان يقوم في الدنيا عليه، يعيده الله بعينه، ويرفعه، ويكون في الحوض، ونقله القاضي عن أكثر العلماء (^٦).\nوقيل: إن له هناك منبرًا على حوضه يدعو الناس إليه. وإن كان ابن\n_________\n(^١) \"أعلام الحديث\" ١/ ٦٤٩.\n(^٢) \"الاستذكار\" ٧/ ٢٣٤.\n(^٣) سيأتي برقم (٣٢٥٠) كتاب: بدء الخلق، باب: ما جاء في صفة الجنة وأنها مخلوقة. وانظر: \"الاستذكار\" ٧/ ٢٣٥.\n(^٤) سلف تخريجه في حديث (١١٩٦).\n(^٥) انظر: \"لسان العرب\" ١/ ٤٢٨.\n(^٦) \"إكمال المعلم\" ٤/ ٥٠٩.","vol":"9","page":251},{"text":"التين قَالَ: إنه ليس بالبين، إذ ليس في الخبر ما يقتضيه. وقد قدمنا عنه استبعاد تأويل ما سلف، وقال: إنه سفسطة، فكيف تأول هنا بأن لزومه الطاعة يؤدي إلى ورود حوضه؟ بل يمره على ظاهره، ولا مانع من ذلك (^١). وقيل: معناه أن قصد منبره والحضور عنده لملازمة الأعمال الصالحة فيه يورد صاحبه الحوض، ويقتضي شربه منه. وسيأتي الكلام على حوضه في بابه إن شاء الله.\nوللباطنية في هذا الحديث من الغلو والتحريف ما لا ينبغي أن يلتفت إليه، كما نبه عليه القرطبي، ففي الصحيح: أن في أرض المحشر أقوامًا على منابر؛ تشريفًا لهم وتعظيمًا كما قَالَ: \"إن المقسطين على منابر من نور يوم القيامة\" (^٢)، وإذا كان ذلك في أئمة العدل، فأحرى الأنبياء، وإذا كان ذلك للأنبياء فأولى بذلك سيدهم، فيكون منبره بعينه، ويزاد فيه ويعظم ويرفع وينور على قدر منزلته، حَتَّى لا يكون لأحد في ذلك اليوم منبر أرفع منه (^٣) لسيادته وسؤدده.\nوالإيمان بالحوض عند جماعة علماء المسلمين واجب الإقرار به، وقد نفاه أهل البدع من الخوارج والمعتزلة، فإنهم لا يصدقون لا بالشفاعة ولا بالحوض ولا بالدجال. ثم ذكر أحاديث الحوض من طرق.\nوالحوض هو: الكوثر. حافتاه قباب اللؤلؤ وتربته المسك، وفيه آنية لا يعلم عددها إلا الله، من شرب منه لم يظمأ بعدها أبدًا، وفيما أورده البخاري دلالة واضحة على ما ترجم له، وهو فضل ما بين القبر والمنبر، وتفسير القبر بالبيت.\n_________\n(^١) ورد في الأصل عبارة: والأظهر أن المراد به منبره وعليها علامة (زائد من … إلى).\n(^٢) رواه مسلم (١٨٢٧) كتاب: الإمارة، باب: فضيلة الإمام العادل.\n(^٣) \"المفهم\" ٣/ ٥٠٣ - ٥٠٤.","vol":"9","page":252},{"text":"<span data-type='title' id=toc-987>٦ - باب مَسْجِدِ بَيْتِ المَقْدِسِ</span>\n١١٩٧ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، سَمِعْتُ قَزَعَةَ -مَوْلَى زِيَادٍ -قَالَ: سَمِعْتُ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - يُحَدِّثُ بِأَرْبَعٍ عَنِ النَّبِيِّ - ﷺ -، فَأَعْجَبْنَنِي وَانَقْنَنِي، قَالَ: \"لَا تُسَافِرِ المَرْأَةُ يَوْمَيْنِ إِلاَّ مَعَهَا زَوْجُهَا أَوْ ذُو مَحْرَمٍ. وَلَا صَوْمَ فِي يَوْمَيْنِ: الفِطْرِ وَالأَضْحَى، وَلَا صَلَاةَ بَعْدَ صَلَاتَيْنِ: بَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ، وَبَعْدَ العَصْرِ حَتَّى تَغْرُبَ، وَلَا تُشَدُّ الرِّحَالُ إِلاَّ إِلَى ثَلَاثَةِ مَسَاجِدَ: مَسْجِدِ الحَرَامِ، وَمَسْجِدِ الأَقْصَى، وَمَسْجِدِي\". [انظر: ٥٨٦ - مسلم: ٨٢٧ - فتح: ٣/ ٧٠]\nذكر فيه حديث قزعة مولى زياد: سَمِعْتُ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - يُحَدِّثُ بِأَرْبَعٍ عَنِ النَّبِيَّ - ﷺ -، فَأَعْجَبْنَيي وَانَقْنَنِي .. الحديث.\nسلف في أول باب فضل الصلاة في مسجد مكة (^١)، والآنق -بالفتح-: الفرح والسرور. وكذا ضبطه الدُّمياطي وشرحه بذلك، وحذف الكلام عليه ابن بطال (^٢) رأسًا لتقدمه في الباب المذكور. وقال ابن التين: آنقنني، أي: فرحني. قَالَ: وفي رواية أخرى: وآثقنني. بالثاء المثلثة، وفي رواية بالمثناة، قَالَ: ولا وجه لها في اللغة.\nوقولى: (\"ولا صلاة بعد الصبح حَتَّى تطلع الشمس\"). قَالَ ابن التين: فيه دليل لنا على الشافعي أن من صلى الصبح لا يركع ركعتي الفجر إذا لم يكن ركعهما، وقد سلف ذكره.\nوقوله: (\"ولا صلاة بعد العصر حَتَّى تغرب الشمس\") (^٣) أي: بعد فعلها. ويحتمل أن المراد: بعد الفراغ منها وإن لم يفعل هو، كما في\n_________\n(^١) برقم (١١٨٨) كتاب: فضل الصلاة في مسجد مكة والمدينة.\n(^٢) انظر \"شرح ابن بطال\" ٣/ ١٨٥ انتقل من الباب السابق إلى التالي دون إشارة.\n(^٣) سلف برقم (٥٨٦) في المواقيت، باب لا يتحرى الصلاة قبل غروب الشمس.","vol":"9","page":253},{"text":"حديث أبي سعيد الآخر (^١).\nولا خلاف بين الأمة في جواز فعل صلاة اليوم عند الطلوع والغروب لمن فاتته، إلا ما يروى عن أبي طلحة ولا يثبت.\nوفي \"رءوس المسائل\" عن أبي حنيفة: لا يصلي حينئذ صبح يومه، ويصلي عصر يومه. قَالَ عنه: ولو افتتح الصبح فطلعت الشمس بعد أن صلى ركعة بطلت صلاته وإن كان صبح يومه. وانفرد أبو حنيفة فقال: لا يجوز فعل الفائته وقت النهي (^٢).\nواحتج بهذا الحديث، وهو عندنا مقصور على النافلة، ويرد عليه بحديث: \"من نام عن صلاة أو نسيها فليصلها إذا ذكرها\" (^٣) وهو عام في سائر الأوقات ويخص خبره السالف، فيكون معناه: إلا الفوائت، بدلالة هذا الخبر.\nوصلاة الجنازة إذا خرج الوقت المختار للصبح والعصر فيها قولان للمالكية: أشهرهما: لا تفعل (^٤). وسجود التلاوة يجري مجرى ذلك. وفي الخسوف أربع روايات عندهم.\n_________\n(^١) سيأتي برقم (١٨٦٤) كتاب: جزاء الصيد، باب: حج النساء.\n(^٢) انظر: \"بدائع الصنائع\" ١/ ١٢٧.\n(^٣) سبق برقم (٥٩٧) في مواقيت الصلاة، باب: من نسي صلاة فليصل إذا ذكرها ولا يعيد إلا تلك الصلاة.\n(^٤) انظر: \"المدونة\" ١/ ١٧١ - ١٧٢.","vol":"9","page":254},{"text":"٢١\n\nكتاب العمل في الصلاة","vol":"9","page":255},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-988>٢١ - كتاب العمل في الصلاة]</span> (^١)\n<span data-type='title' id=toc-989>١ - باب اسْتِعَانَةِ اليَدِ فِي الصَّلَاةِ إِذَا كَانَ مِنْ أَمْرِ الصَّلَاةِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: يَسْتَعِينُ الرَّجُلُ فِي صَلَاتِهِ مِنْ جَسَدِهِ بِمَا شَاءَ. وَوَضَعَ أَبُو إِسْحَاقَ قَلَنْسُوَتَهُ فِي الصَّلَاةِ وَرَفَعَهَا. وَوَضَعَ عَلِيٌّ كَفَّهُ عَلَى رُصْغِهِ الأَيْسَرِ، إِلاَّ أَنْ يَحُكَّ جِلْدًا أَوْ يُصْلِحَ ثَوْبًا.\n\n١١٩٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ- أَنَّهُ أَخْبَرَهُ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ ﵄ أَنَّهُ بَاتَ عِنْدَ مَيْمُونَةَ أُمِّ المُؤْمِنِينَ ﵂وَهْىَ: خَالَتُهُ - قَالَ: فَاضْطَجَعْتُ عَلَى عَرْضِ الوِسَادَةِ، وَاضْطَجَعَ رَسُولُ اللهِ - ﷺ - وَأَهْلُهُ فِي طُولِهَا، فَنَامَ رَسُولُ اللهِ - ﷺ - حَتَّى انْتَصَفَ اللَّيْلُ، أَوْ قَبْلَهُ بِقَلِيلٍ، أَوْ بَعْدَهُ بِقَلِيلٍ، ثُمَّ اسْتَيْقَظَ رَسُولُ اللهِ - ﷺ - فَجَلَسَ، فَمَسَحَ النَّوْمَ عَنْ وَجْهِهِ بِيَدِهِ، ثُمَّ قَرَأَ العَشْرَ آيَاتٍ خَوَاتِيمَ سُورَةِ آلِ عِمْرَانَ، ثُمَّ قَامَ إِلَي\n_________\n(^١) غير موجود بالأصل، والمثبت من مطبوع \"البخاري\".","vol":"9","page":257},{"text":"شَنٍّ مُعَلَّقَةٍ فَتَوَضَّأَ مِنْهَا، فَأَحْسَنَ وُضُوءَهُ، ثُمَّ قَامَ يُصَلِّي. قَالَ عَبْدُ اللهِ بْنُ عَبَّاسٍ ﵄ فَقُمْتُ فَصَنَعْتُ مِثْلَ مَا صَنَعَ، ثُمَّ ذَهَبْتُ فَقُمْتُ إِلَى جَنْبِهِ، فَوَضَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ اليُمْنَى عَلَى رَأْسِي، وَأَخَذَ بِأُذُنِي اليُمْنَى يَفْتِلُهَا بِيَدِهِ، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ أَوْتَرَ، ثُمَّ اضْطَجَعَ حَتَّى جَاءَهُ المُؤَذِّنُ، فَقَامَ فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى الصُّبْحَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٣/ ٧١]\nثم ذكر حديث ابن عباس ومبيته عند ميمونة بطوله.\nالشرح:\nقوله في أثر أبي إسحاق: (ورفعها) كذا في الأصول، وفي بعضها: أو رفعها. بالألف، وحكاه صاحب \"المطالع\" خلافًا في الرواية وقال: حذفها هو الصواب.\nوقوله: (على رصغه). قال ابن التين: وقع في البخاري بالصاد، وهو لغة في الرسغ بالسين، قاله الخليل، قال: وقال غيره: صوابه بالسين وهو مفصل الكف في الذراع، والقدم في الساق.\nوقوله: (إلا أن يحك ..) إلى آخره هو من قول البخاري.\nوحديث ابن عباس في مبيته سلف من أول البخاري إلى هنا في اثني عشر موضعًا (^١)، ويستثنى من الاستعانة في الصلاة الاختصار، فإنه مكروه، وهو وضع اليد على الخاصرة، والنهي إما لأنه فعل الجبابرة، أو اليهود في صلاتهم كما سيأتي (^٢).\nووضع الكف على الرسغ كرهه مالك في الفريضة، وأجازه في\n_________\n(^١) سلف أول موضع برقم (١١٧) كتاب: العلم، باب: السمر في العلم.\n(^٢) برقم (٣٤٥٨) كتاب: أحاديث الأنبياء، باب: ما ذكر عن بني إسرائيل.","vol":"9","page":258},{"text":"النافلة لطول القيام (^١)، وقد سلف، وروي أنه - ﷺ - أغلق بابًا بين يديه وهو في الصلاة (^٢).\nورأى ابن عمر ريشة في الليل فظنها عقربًا فضربها برجله (^٣)، وقد كره ذلك مالك، إلا أن يؤذيه في رواية ابن القاسم، وفي رواية عنه: لا بأس به، وفيها الفعل (^٤).\nوكان - ﷺ - يغمز عائشة بيده إذ سجد فتقبض رجليها (^٥).\nوهذا كله دليل على أن الفعل اليسير الذي لا يقع معه كبير شغل لا يؤثر في إبطال الصلاة، ويكره لغير عذر، ثم العمل في الصلاة القليل عندنا مغتفر دون الكثير، وقسمه المالكية ثلاثة أقسام: يسير جدًّا، كالغمز وحك الجسد والإشارة فمغتفر عمده وسهوه، وكذا التخطي إلى الفرجة القريبة، وأكثر من هذا يبطل عمده دون سهوه كالانصراف من الصلاة والمشي الكثير، والخروج من المسجد يبطل عمده وسهوه.\n_________\n(^١) \"المدونة\" ١/ ٧٦.\n(^٢) رواه أبو داود برقم (٩٢٢) كتاب: الصلاة، باب: العمل في الصلاة. والترمذي برقم (٦٠١) كتاب: الصلاة، باب: ما يجوز من المشي والعمل في صلاة التطوع. والنسائي ٣/ ١١ كتاب: السهو، باب: المشي أمام القبلة خطى يسيرة. وأحمد ٦/ ٣١. وابن حبان في \"صحيحه\" ٦/ ١١٩ (٢٣٥٥) كتاب: الصلاة، باب: ما يكره للمصلي. والبيهقي ٢/ ٢٦٥ - ٢٦٦ كتاب: الصلاة، باب: من تقدم أو تأخر في صلاته من موضع إلى موضع. من حديث عائشة قال الترمذي: حسن غريب. وحسنه الألباني في \"صحيح أبي داود\" برقم (٨٥٥). وقال الذهبي في \"المهذب\" ٢/ ٧٠٤ (٣٠٤٨): برد وثقوه وضعفه ابن المديني.\n(^٣) روى عنه ذلك ابن أبي شيبة ١/ ٤٣٢ (٤٩٧١) كتاب: الصلوات، باب: في قتل العقرب في الصلاة.\n(^٤) \"النوادر والزيادات\" ١/ ٢٣٧.\n(^٥) سيأتي هنا برقم (١٢٠٩) باب: ما يجوز من العمل في الصلاة.","vol":"9","page":259},{"text":"واختلف في الأكل والشرب في السهو، قَالَ ابن القاسم: يبطل كالعمد. وقال ابن حبيب: لا، إلا أن يطول جدًا كسائر الأفعال. وهذا الباب هو من باب العمل اليسير في الصلاة، وهو معفو عنه عند\nالعلماء.\nوالاستعانة باليد في الصلاة في هذا الحديث: هو وضع الشارع يده على رأس ابن عباس، وفتله أذنه.\nواستنبط البخاري منه: أنه لما جاز للمصلي أن يستعين بيده في صلاته فيما يخص به غيره على الصلاة ويعينه عليها وينشط لها كان استعانته في أمر نفسه؛ ليقوى بذلك على صلاته وينشط لها إذا احتاج إلى ذلك أولى.\nوقد اختلف السلف في الاعتماد في الصلاة والتوكؤ على الشيء، فذكر البخاري عن ابن عباس وعليًّ ما سلف، وقالت طائفة: لا بأس أن يستعين في صلاته بما شاء من جسده وغيره.\nذكره ابن أبي شيبة. قَالَ: كان أبو سعيد الخدري يتوكأ على عصاه.\nوعن أبي ذر مثله، وعن عطاء: كان أصحاب محمد يتوكئون على العصا في الصلاة. وأوتد عمرو بن ميمون وتدًا إلى حائط، فكان إذا سئم القيام في الصلاة أو شق عليه أمسك بالوتد يعتمد عليه (^١).\nوقال الشعبي: لا بأس أن يعتمد على الحائط. وكرهت ذلك طائفة، فروى ابن أبي شيبة عن الحسن أنه كره أن يعتمد على الحائط في المكتوبة إلا من علة، ولم ير به بأسًا في النافلة (^٢). ونحوه قَالَ مالك\n_________\n(^١) \"المصنف\" ١/ ٢٩٧ (٣٤٠٥ - ٣٤٠٧) كتاب: الصلوات، باب: من كان يتوكأ.\n(^٢) \"المصنف\" ١/ ٤٢٤ (٤٨٧٧ - ٤٨٧٨) كتاب: الصلوات، باب: الرجل يعتمد على الحائط وهو يصلي.","vol":"9","page":260},{"text":"في \"المدونة\" (^١). وكرهه ابن سيرين في الفريضة والتطوع (^٢).\nوقال مجاهد: إذا توكأ على الحائط ينقص من صلاته بقدر ذلك (^٣).\nوقد سلف في باب: ما يكره من التشديد في العبادة. زيادة في هذا المعنى.\nوقول البخاري: (إلا أن يحك جلدًا أو يصلح ثوبُا) يريد: فإنه لا حرج عليه فيه؛ لأنه أمر عام لا يمكن الاحتراز منه.\n_________\n(^١) \"المدونة\" ١/ ٧٥.\n(^٢) رواه عنه ابن أبي شيبة ١/ ٤٢٤ (٤٨٧٨).\n(^٣) \"المصنف\" ١/ ٤٢٤ (٤٨٧٦).","vol":"9","page":261},{"text":"<span data-type='title' id=toc-990>٢ - باب مَا يُنْهَى [عَنْهُ] (^١) مِنَ الكَلَامِ فِي الصَّلَاةِ</span>\n١١٩٩ - حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا ابْنُ فُضَيْلٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: كُنَّا نُسَلِّمُ عَلَى النَّبِيِّ - ﷺ - وَهُوَ فِي الصَّلَاةِ فَيَرُدُّ عَلَيْنَا، فَلَمَّا رَجَعْنَا مِنْ عِنْدِ النَّجَاشِيِّ، سَلَّمْنَا عَلَيْهِ فَلَمْ يَرُدَّ عَلَيْنَا وَقَالَ: \"إِنَّ فِي الصَّلَاةِ شُغْلًا\".\nحَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا هُرَيْمُ بْنُ سُفْيَانَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - نَحْوَهُ. [١٢١٦ - ٣٨٧٥ - مسلم: ٥٣٨ - فتح: ٣/ ٧٢]\n\n١٢٠٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى -[هُوَ ابْنُ يُونُسَ]- عَنْ إِسْمَاعِيلَ، عَنِ الحَارِثِ بْنِ شُبَيْلٍ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ قَالَ قَالَ لِي زَيْدُ بْنُ أَرْقَمَ: إِنْ كُنَّا لَنَتَكَلَّمُ فِي الصَّلَاةِ عَلَى عَهْدِ النَّبِيِّ - ﷺ -، يُكَلِّمُ أَحَدُنَا صَاحِبَهُ بِحَاجَتِهِ حَتَّى نَزَلَتْ: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ﴾ [البقرة: ٢٣٨] الآيَةَ، فَأُمِرْنَا بِالسُّكُوتِ. [٤٥٣٤ - مسلم: ٥٣٩ - فتح: ٣/ ٧٢]\nذكر فيه حديث عَلْقَمَةَ، عَنْ عَبْدِ الله قَالَ: كُنَا نُسَلِّمُ عَلَى النَّبِيِّ - ﷺ - وَهُو فِي الصَّلاةِ، فَيَرُدُّ عَلَيْنَا، فَلَمَّا رَجَعْنَا مِنْ عِنْدِ النَّجَاشِيِّ، سَلَّمْنَا عَلَيْهِ فَلَمْ يَرُدَّ عَلَيْنَا وَقَالَ: \"إِنَّ فِي الصَّلَاةِ شُغْلًا\" (^٢).\nوعَنْ عَبْدِ الله نَحْوَهُ.\nوحديث أبي عمرو الشيباني: قَالَ لِي زيدُ بْنُ أَرْقَمَ: إِنْ كُنَّا لنَتَكَلَّمُ فِي الصَّلَاةِ عَلَى عَهْدِ النَّبِيِّ - ﷺ -، يُكَلِّمُ أَحَدُنَا صَاحِبَهُ بِحَاجَتِهِ، حَتَّى نَزَلَتْ: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ﴾ [البقرة: ٢٣٨] الآيَةَ، فَأُمِرْنَا بِالسُّكُوتِ.\n_________\n(^١) ليست في الأصول، والمثبت من \"الصحيح\".\n(^٢) ورد بهامش الأصل ما يدل أنه في نسخة: لشغلا.","vol":"9","page":262},{"text":"الشرح:\nحديث ابن مسعود أخرجه هنا وفي باب: لا يرد السلام في الصلاة كما سيأتي، وفي هجرة الحبشة (^١). وأخرجه مسلم أيضًا (^٢).\nوفي رواية: ونأمر بحاجتنا، وفيه: \"إن الله يحدث من أمره ما يشاء، وأن مما أحدث أن لا تكلموا في الصلاة\" (^٣).\nوحديث زيد بن أرقم أخرجه مسلم أيضًا، وأبو داود، والترمذي وصححه، والنسائي (^٤).\nوللبخاري: ويسلم بعضنا على بعض، ويأتي قريبًا (^٥). ولفظ\n_________\n(^١) سيأتي برقم (١٢١٦) كتاب: العمل في الصلاة، باب: لا يرد السلام في الصلاة، وبرقم (٣٨٧٥) كتاب: مناقب الأنصار، باب: حجرة الحبشة.\n(^٢) \"صحيح مسلم\" برقم (٥٣٨) كتاب: المساجد، باب: تحريم الكلام في الصلاة ونسخ ما كان من إباحته. ورمز فوقها في الأصل (د. س) [أبو داود (٩٢٣، ٩٢٤) والنسائي ٣/ ١٩].\n(^٣) رواها أبو داود برقم (٩٢٤) كتاب: الصلاة، باب: رد السلام في الصلاة. والنسائي ٣/ ١٩ كتاب: السهو، باب: الكلام في الصلاة. والحميدي ١/ ٢٠٥ - ٢٠٦ (٩٤). وأحمد ١/ ٣٧٧. وأبو يعلى ٨/ ٣٨٤ (٤٩٧١). وابن حبان في \"صحيحه\" ٦/ ١٥ - ١٦ (٢٢٤٣) كتاب: الصلاة، باب: ما يكره للمصلى وما لا يكره. والبيهقي ٢/ ٢٤٨ كتاب: الصلاة، باب: ما لا يجوز من الكلام في الصلاة. وأيضًا ٢/ ٢٦٠ كتاب: الصلاة، باب: من رأى أن يرد بعد الفراغ من الصلاة. كلهم من حديث ابن مسعود. قال الألباني في \"صحيح أبي داود\" برقم (٨٥٧): إسناده حسن صحيح، وهذا إسناد حسن رجاله كلهم ثقات رجال الشيخين؛ غير أنهما أخرجا لعاصم -وهو ابن أبي النجود- مقرونًا بغيره.\n(^٤) \"صحيح مسلم\" برقم (٥٣٩): كتاب: المساجد، باب: تحريم الكلام في الصلاة ونسخ ما كان من إباحته، أبو داود (٩٤٩)، الترمذي (٤٠٥، ٢٩٨٦)، النسائي ٣/ ١٨.\n(^٥) برقم (١٢٠٢) كتاب: العمل في الصلاة، باب: من سمى قومًا أو سلم في الصلاة.","vol":"9","page":263},{"text":"الترمذي: كنا نتكلم خلف رسول الله - ﷺ - في الصلاة، يكلم الرجل منا صاحبه إلى جنبه حَتَّى نزلت: ﴿وَقُومُوا لِلَّهِ قَانِتِين﴾ [البقرة: ٢٣٨] فأمرنا بالسكوت ونهينا عن الكلام (^١).\nوليس لأبي عمرو الشيباني عن زيد في \"الصحيحين\" غير هذا الحديث الواحد.\nوعيسى في إسناده: هو ابن يونس. وذكر الترمذي عقب حديث زيد أن في الباب: عن ابن مسعود ومعاوية بن الحكم (^٢).\nإذا تقرر ذلك: فالمصلي مناج لربه ﷻ، فواجب عليه أن لا يقطع مناجاته بكلام مخلوق، وأن يقبل على ربه ويلتزم بالخشوع، ويعرض عما سوى ذلك، ألا ترى قوله - ﷺ -: \"إن في الصلاة لشغلًا\" وقوله تعالى: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ والقنوت في هذِه الآية، كما قَالَ ابن بطال: الطاعة والخشوع لله تعالى (^٣).\nولفظ الراوي يشعر أن المراد به: السكوت؛ لقوله: (حَتَّى). التي هي للغاية، والفاء التي تشعر بتعليل ما سبق، وقيل فيها غير ذلك، والأرجح حمله على ما أشعر به كلام الراوي، فإن المشاهدين للوحي والتنزيل يعلمون سبب النزول والقرائن المحتفة به، وقول الصحابي في الآية: نزلت في كذا، يتنزل منزلة المسند.\n_________\n(^١) \"سنن الترمذي\" برقم (٤٠٥) كتاب: الصلاة، باب: ما جاء في نسخ الكلام في الصلاة.\n(^٢) \"سنن الترمذي\" عقب الرواية (٤٠٥). ورمز في الأصل فوق معاوية بن الحكم (م. د. س) [مسلم (٥٣٧)، وأبو داود (٩٣٠) والنسائي ٣/ ١٥].\n(^٣) \"شرح ابن بطال\" ٣/ ١٨٧.","vol":"9","page":264},{"text":"وقوله: (وأمرنا بالسكوت). وفي رواية: ونهينا عن الكلام (^١)، فكل ما يسمى كلامًا منهي عنه وما لا يسمى كلامًا، وأراد إلحاقه به فهو بطريق القياس، فليراع شرطه في مراعاة الفرع للأصل، واعتبر أصحابنا ظهور حرفين وإن لم يفهما فإنه أقل الكلام، وقام الإجماع على أن الكلام فيها عامدًا عالمًا بتحريمه لغير مصلحتها ولغير إنقاذ هالك وشبهه تبطل الصلاة، وأما الكلام لمصلحتها فقال الأربعة والجمهور: تبطل أيضًا (^٢).\nوجوزه الأوزاعي وبعض أصحاب مالك، وطائفة قليلة؛ لأنه في تصحيح ما فيه من أمرها (^٣).\nواعلم أن حديث ابن مسعود وزيد بن أرقم صريحان في أن الكلام كان مباحًا في الصلاة ثم حرم.\nواختلفوا: متى حرم؟ فقال قوم: بمكة. واستدلوا بحديث ابن مسعود ورجوعه من عند النجاشي إلى مكة. وقال آخرون: بالمدينة. بدليل حديث زيد بن أرقم، فإنه من الأنصار أسلم بالمدينة، وسورة البقرة مدنية، خصوصًا هذِه الآية، وقالوا: ابن مسعود لما عاد إلى مكة من الحبشة رجع إلى النجاشي إلى الحبشة في الهجرة الثانية، ثم ورد على رسول الله - ﷺ - بالمدينة وهو يتجهز لبدر.\nوقَالَ الخطابي: إنما نسخ الكلام بعد الهجرة بمدة يسيرة (^٤).\n_________\n(^١) رواه مسلم (٥٣٩).\n(^٢) انظر: \"الجامع لأحكام القرآن\" ٣/ ٢١٥، \"فتح الباري\" لابن رجب ٩/ ٤٢٠، \"الأوسط\" ٣/ ٢٣٤، \"المغني\" ٢/ ٤٥٤.\n(^٣) انظر: \"الجامع لأحكام القرآن\" ٣/ ٢١٥ - ٧/ ٣٩٠، \"التمهيد\" ٣/ ٢٤٧.\n(^٤) \"أعلام الحديث\" ١/ ٤١٣.","vol":"9","page":265},{"text":"وأجاب الأولون بأن الظاهر تجدد هذا الحال في غيبة ابن مسعود الأولى، فإنه قَالَ: فلما رجعنا من عند النجاشي. ولم يقل: في المرة الثانية.\nوحملوا حديث زيد على أنه إخبار عن الصحابة المتقدمين، كما يقول القائل: قتلناكم وهزمناكم. يعنون: الآباء والأجداد.\nوقول الخطابي يحتاج إلى تأريخ، والتأريخ بعيد كما نبه عليه ابن الجوزي، وأبدى ابن حبان فيه شيئًا حسنًا، فإنه قَالَ: قد توهم من لم يحكم صناعة العلم أن نسخ الكلام في الصلاة بالمدينة؛ لحديث زيد بن أرقم، وليس كذلك؛ لأن الكلام في الصلاة كان مباحًا إلى أن رجع ابن مسعود وأصحابه من عند النجاشي فوجدوا إباحة الكلام قد نسخت، وكان بالمدينة مصعب بن عمير يقرِّئ المسلمين ويفقههم، وكان الكلام بالمدينة مباحًا كما كان بمكة، فلما نسخ ذلك بمكة تركه الناس بالمدينة، فحكى زيد ذلك الفعل، لا أن نسخ الكلام كان بالمدينة (^١).\nوقال ابن بطال: زعم الكوفيون أن حديث ابن مسعود وزيد ناسخ لقصة ذي اليدين (^٢)، وسيأتي ما فيه في موضعه قريبًا، والآثار متواترة على أن قدوم ابن مسعود من الحبشة على رسول الله - ﷺ - حين لم يرد السلام كان بمكة، وإسلام أبي هريرة كان بالمدينة عام خيبر فلا نسخ إذن، لا يقال: إن حديث زيد ناسخ لحديث ذي اليدين لانتفاء التأريخ، غير أن زيدا أقدم إسلاما من أبي هريرة، ويحتمل أن يكون معنى حديث زيد: فأمرنا بالسكوت. يعني: إلا بما كان من الكلام في\n_________\n(^١) \"صحيح ابن حبان\" ٦/ ١٩ - ٢١.\n(^٢) \"شرح ابن بطال\" ٣/ ٢٢٠.","vol":"9","page":266},{"text":"مصلحة الصلاة، فهو غير داخل في النهي عن الكلام فيها ليوافق حديث أبي هريرة، فلا تعارض إذن.\nودل حديث زيد على النوع المنهي عنه من الكلام في الصلاة، وهو قوله: كنا نتكلم في الصلاة، يكلم أحدنا صاحبه لحاجته.\nوالأمة مجمعة على تحريم هذا النوع من الكلام في الصلاة على مثل ذلك.\nدل حديث ابن مسعود أنهم كانوا يسلمون بعض على بعض في الصلاة، الحديث. فبان في الحديثين النوع المنهي عنه من الكلام في الصلاة لمصلحتها، وهذا تأويل أولى؛ لئلا تتضاد الأحاديث. وقال ابن التين: الكلام نوعان: سهو، ومحمد، فالعمد مبطل إذا لم يكن لإصلاحها، والسهو لا يبطلها ويسجد له، وهو قول الشافعي (^١).\nوقال أبو حنيفة: تبطل صلاته بالكلام سهوًا إلا لفظ السلام، دليلنا خبر ذي اليدين، فإنه - ﷺ - تكلم، وعنده أنه فرغ منها فلما تبين له بني، فإن قلتَ: هذا عند إباحة الكلام، بدليل أن ذا اليدين تكلم عامدًا، وكذلك أبو بكر وعمر ولم يستأنفوا (^٢). فالجواب أن تحريم الكلام مكي، وقصة ذي اليدين مدنية. فإن قلتَ لي: إنما هو التحريم الأول. قلتُ: لا يُعرف التحريم إلا مرة.\nوحديث زيد بن أرقم محمول على الجهر بالقراءة، وفيه بعد، وكلام ذي اليدين بناه على أنها قصرت وأن فعله لم يقع سهوًا، وإنما وقع استظهارًا، ولو ثبت الكلام فهو لمصلحة الصلاة وإجابة الشارع.\n_________\n(^١) انظر: \"الأوسط\" ٣/ ٢٣٧، \"المجموع\" ٤/ ١٧.\n(^٢) سبق برقم (٤٨٢) كتاب: الصلاة، باب: تشبيك الأصابع في المسجد وغيره.","vol":"9","page":267},{"text":"ولنختم الكلام بفوائد ملخصة:\nفحديث ابن مسعود، وزيد، وكذا جابر (^١) كما سيأتي قريبًا (^٢) دالة على تحريم الكلام في الصلاة سواء كان لمصلحتها أم لا، وقد سلف. وتحريم رد السلام فيها باللفظ، وهو إجماع وأنه لا تضر الإشارة، بل يستحب رده بالإشارة، وبهذه الجملة قَالَ الشافعي والأكثرون، منهم مالك وأحمد وأبو ثور.\nوقال جماعة من العلماء: يرد نطقًا، منهم أبو هريرة وجابر والحسن وسعيد بن المسيب وقتادة وإسحاق (^٣).\nوقيل: يرد في نفسه. وقال عطاء والنخعي والثوري ومحمد: يرد بعد السلام، وهو قول أبي ذر وأبي العالية (^٤).\nوقال أبو حنيفة: لا يرد لفظًا ولا إشارة بكل حال (^٥). وقال عمر بن عبد العزيز ومالك وجماعة: يرد إشارة لا نطقًا (^٦)، ومن قَالَ: يرد نطقا لم تبلغه الأحاديث.\n_________\n(^١) رمز فوقها في الأصل (م. و) [مسلم (٥٤٠) وأبو داود (٩٢٦)، والترمذي (٣٥١) مختصرًا، والنسائي ٣/ ٦، وابن ماجه (١٠١٨)].\n(^٢) برقم (١٢١٧) كتاب: العمل في الصلاة، باب: لا يرد السلام في الصلاة.\n(^٣) روى ذلك ابن أبي شيبة عن أبي هريرة وجابر ١/ ٤١٩ (٤٨١٤ - ٤٨١٥) كتاب: الصلوات: باب: من كان يرد ويشير بيده أو برأسه.\nوذكرها ابن المنذر في \"الأوسط\" ٣/ ٢٥١ - ٢٥٢.\n(^٤) رواها ابن أبي شيبة عن إبراهيم وأبي العالية ١/ ٤١٨ - ٤١٩ (٤٨٠٨، ٤٨١٨، ٤٨٢٢) عن ابن أبي ذر وإبراهيم وأبي العالية. وانظر: \"الأوسط\" ٣/ ٢٥٣.\n(^٥) انظر: \"شرح السنة\" ٣/ ٢٣٦ - ٢٣٧، \"المجموع\" ٤/ ٣٧، \"الشرح الكبير\" ٤/ ٤٧.\n(^٦) رواه ابن أبي شيبة ١/ ٤١٩ (٤٨١١، ٤٨١٦ - ٤٨١٧، ٤٨٢٠) عن ابن عمرو وأبي مجلز وابن عباس. وانظر: \"الأوسط\" ٣/ ٢٥٢.","vol":"9","page":268},{"text":"وأما ابتداء السلام عليه، فمذهبنا أنه لا يسلم عليه، فإن سلم لم يستحق جوابًا (^١). وعن مالك روايتان: الكراهة والجواز (^٢).\nوعن أبي حنيفة: يرده في نفسه. وعند أبي يوسف: لا يرد في الحال، ولا بعد الفراغ.\nوقوله: (\"إن في الصلاة شغلًا\") يعني: إن المصلي يشتغل بصلاته، ولا يعرج على سلام ولا غيره. واكتفي بذكر الموصوف عن الصفة، فكأنه قَالَ: شغلًا كافيًا أو مانعًا من الكلام وغيره.\nواعلم أن شيخنا علاء الدين ذكر هنا في شرحه الكلام على الصلاة الوسطي في أوراق عدة، وليس محل الكلام فيها، ولا تعلق له بالباب وإن وقع في الآية، وقد أفرده بالتأليف الحافظ شرف الدين الدمياطي فكفى، وقد لخصته في أوراق، وأشرت إليه في موضعه (^٣).\n_________\n(^١) انظر: \"روضة الطالبين\" ١/ ٢٩٢.\n(^٢) انظر: \"حلية العلماء\" ٢/ ١٣١.\n(^٣) ورد بهامش الأصل ما نصه: ثم بلغ في المائة. كتبه مؤلفه.","vol":"9","page":269},{"text":"<span data-type='title' id=toc-991>٣ - باب مَا يَجُوزُ مِنَ التَّسْبِيحِ وَالحَمْدِ فِي الصَّلَاةِ لِلرِّجَالِ</span>\n١٢٠١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ عَنْ سَهْلٍ - ﵁ - قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يُصْلِحُ بَيْنَ بَنِي عَمْرِو بْنِ عَوْفٍ، وَحَانَتِ الصَّلَاةُ، فَجَاءَ بِلَالٌ أَبَا بَكْرٍ ﵄ فَقَالَ: حُبِسَ النَّبِيُّ - ﷺ -، فَتَؤُمُّ النَّاسَ؟ قَالَ: نَعَمْ، إِنْ شِئْتُمْ. فَأَقَامَ بِلَالٌ الصَّلَاةَ، فَتَقَدَّمَ أَبُو بَكْرٍ - ﵁ - فَصَلَّى، فَجَاءَ النَّبِيُّ - ﷺ - يَمْشِي فِي الصُّفُوفِ يَشُقُّهَا شَقًّا، حَتَّى قَامَ فِي الصَّفِّ الأَوَّلِ، فَأَخَذَ النَّاسُ بِالتَّصْفِيحِ -قَالَ سَهْلٌ: هَلْ تَدْرُونَ مَا التَّصْفِيحُ؟ هُوَ التَّصْفِيقُ- وَكَانَ أَبُو بَكْرٍ - ﵁ - لَا يَلْتَفِتُ فِي صَلَاتِهِ، فَلَمَّا أَكْثَرُوا التَفَتَ فَإِذَا النَّبِيُّ - ﷺ - فِي الصَّفِّ، فَأَشَارَ إِلَيْهِ مَكَانَكَ، فَرَفَعَ أَبُو بَكْرٍ يَدَيْهِ، فَحَمِدَ اللهَ، ثُمَّ رَجَعَ القَهْقَرَى وَرَاءَهُ، وَتَقَدَّمَ النَّبِيُّ - ﷺ - فَصَلَّى. [انظر: ٦٨٤ - مسلم: ٤٢١ - فتح: ٣/ ٧٥]\nذكر فيه حديث سَهْلٍ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يُصْلِحُ بَيْنَ بَنِي عَمْرِو بْنِ عَوْفٍ، وَحَانَتِ الصَّلَاةُ .. الحديث. سلف في باب: من دخل ليؤم الناس فجاء الإمام الأول (^١). ويأتي أيضًا (^٢).\nوفيه: أن غير الإمام إذا أراد الصلاة يستأذن القوم؛ لقول أبي بكر: إن شئتم. وهو بعلمهم أنه أفضلهم بعد رسول الله، وجواز إمامة المفضول الفاضل إذا سبق في الدخول في الصلاة، والرغبة في الصف الأول، ورفع اليدين بحمد الله.\nوالتصفيح -بالحاء- هو: التصفيق بصفحتي الكف. وبالقاف: أن يضرب اليمنى على اليسرى. وقيل غير ذلك بما سلف هناك.\n_________\n(^١) برقم (٦٨٤) كتاب: الأذان.\n(^٢) برقم (١٢٠٤) كتاب: العمل في الصلاة، باب: التصفيق للنساء.","vol":"9","page":270},{"text":"وحمد الصديق لما أهله النبي - ﷺ - من تقدمه بين يديه. وعن ابن القاسم فيمن أخبر في الصلاة بما يسره فحمد الله، أو بمصيبة فاسترجع، أو أخبر بشيء فقال: الحمد لله على كل حال، أو الذي بنعمته تتم الصالحات: لا يعجبني، وصلاته تجزئه. قَالَ أشهب: إلا أن يريد بذلك قطع الصلاة. قَالَ: ولو قرأ الإمام ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ فقال المأموم: كذلك الله. لم تفسد صلاته.\nوفيه أيضًا من الفقه: أن الإمام لا يجب له تأخيرها عن وقتها المختار وإن غاب الإمام الفاضل.\nوفيه: أن الإقامة إلى المؤذن، وهو أولى بها، وقد اختلف في ذلك، فقال بعضهم: من أذن فهو يقيم. وقال مالك والكوفيون: لا بأس بأذان المؤذن وإقامة غيره (^١).\nوفيه: أن التسبيح جائز للرجال والنساء عندما ينزل بهم من حاجة تنوبهم، ألا ترى أن الناس أكثروا بالتصفيق لأبي بكر ليتأخر للنبي - ﷺ -، وبهذا قَالَ مالك والشافعي: إن من سبح في صلاته لشيء ينوبه، أو أشار إلى إنسان، فإنه لا يقطع صلاته (^٢).\nوخالف في ذلك أبو حنيفة كما أسلفناه هناك فقال: إن سبح أو حمد الله جوابًا لإنسان فهو كلام، وإن كان منه ابتداء لم يقطع، وإن وطئ على حصاة أو لسعه عقرب فقال: بسم الله. أراد بذلك الوجع فهو كلام.\nوقال أبو يوسف في الأمرين: ليس بكلام. وقول أبي حنيفة مخالف للحديث؛ لأنه - ﷺ - قَالَ: \"إذا سبح التفت إليه\" وفهم الصحابة من هذا\n_________\n(^١) \"المدونة\" ١/ ٦٣، \"المبسوط\" ١/ ١٣٢.\n(^٢) \"المدونة\" ١/ ٩٨، \"روضة الطالبين\" ١/ ٢٩١.","vol":"9","page":271},{"text":"أنهم إذا سبحوا بالإمام ولم يفهم عنهم أن يكثروا ذلك حَتَّى يفهم، ألا ترى أنهم أكثروا التصفيق حَتَّى التفت أبو بكر، ولو لم يكن التسبيح على نية إعلام الساهي ما رددوه حَتَّى فهم (^١).\nوقد بين الشارع أن الالتفات في الصلاة إنما يكون من أجل التسبيح، فهو مقصود بذلك.\nوفيه: أن الالتفات في الصلاة لا يقطعها.\nوفيه: أنه لا بأس بتخلل الصفوف والمشي إلى الصف الأول بمن يليق به الصلاة فيه؛ لأن شأن الصف الأول أن يقوم فيه أفضل الناس علمًا ودينًا؛ لقوله - ﷺ -: \"ليليني منكم أولوا الأحلام والنهى\" (^٢) يعني -والله أعلم-: ليحفظوا عنه ويعوا ما كان منه في صلاته - ﷺ -، وكذلك يصلح أن يقوم في الصف الأول من يصلح أن يلقن ما تعايا عليه من القراءة، ومن يصلح للاستخلاف للصلاة.\nوفيه: دليل على جواز الفتح على الإمام وتلقينه إذا أخطأ. وقد اختلف العلماء فيه، فأجازه الأكثرون، وممن أجازه عثمان وعلي وابن عمر، وروي عن عطاء والحسن وابن سيرين (^٣)، وهو قول مالك وأبي يوسف والشافعي وأحمد وإسحاق (^٤).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٠٩، \"الأصل\" ١/ ٢٠٥، ٢٠٦.\n(^٢) روى هذا الحديث مسلم (٤٣٢) كتاب: الصلاة، باب: تسوية الصفوف وإقامتها وفضل الأول فالأول منها والازدحام على الصف الأول ....\n(^٣) رواها عنهم ابن أبي شيبة ١/ ٤١٧ - ٤١٨ (٤٧٩٣، ٤٧٩٤، ٤٧٩٦ - ٤٧٩٧، ٤٨٠٠، ٤٨٠٢) كتاب: الصلوات، باب: من رخص في الفتح على الإمام.\n(^٤) انظر: \"مختصراختلاف العلماء\" ١/ ٢٩٩، \"المدونة\" ١/ ١٠٣، \"الأوسط\" ٤/ ٢٢٢ - ٢٢٥، \"المغني\" ٢/ ٤٥٧.","vol":"9","page":272},{"text":"وكرهته طائفة، روي ذلك عن ابن مسعود والشعبي والنخعي، وكانوا يرونه بمنزلة الكلام (^١)، وهو قول الثوري والكوفيين (^٢).\nوروي عن أبي حنيفة: إن كان التسبيح جوابًا قطع الصلاة، وإن كان مرور إنسان بين يديه لم يقطع. وقال أبو يوسف: لا يقطع وإن كان جوابًا.\nواعتل من كرهه بأن قَالَ: التلقين كلام لا قراءة. والأول أولى؛ لأنه إذا جاز التسبيح جازت التلاوة؛ لأنه لو قرأ شيئًا من القرآن غير قاصد التلقين لم تفسد صلاته عند الجميع، فإذا كان كذلك لم يغير ذلك معناه، قصد به تلقين إمامه أو غيره، كما لو قرأ ما أمر بقراءته في صلاته وعمد بها إسماع من بحضرته؛ ليتعلمه لم تفسد بذلك صلاته.\nوقال الطحاوي: لما كان التسبيح لما ينوبه في صلاته مباحًا، ففتحه على الإمام أحرى أن يكون مباحًا (^٣).\n_________\n(^١) رواه ابن أبي شيبة عن النخعي وابن مسعود ١/ ٤١٧ (٤٧٨٧ - ٤٧٨٨) كتاب: الصلوات، باب: من كره الفتح على الإمام.\n(^٢) انظر: \"الأوسط\" ٤/ ٢٢٤.\n(^٣) \"مختصر اختلاف العلماء\" ١/ ٣٠٠.","vol":"9","page":273},{"text":"<span data-type='title' id=toc-992>٤ - باب مَنْ سَمَّى قَوْمًا أَوْ سَلَّمَ فِي الصَّلَاةِ عَلَى غَيْرِهِ</span>\nمُوَاجَهَةً وَهُوَ لَا يَعْلَمُ\n\n١٢٠٢ - حَدَّثَنَا عَمْرُو بْنُ عِيسَى، حَدَّثَنَا أَبُو عَبْدِ الصَّمَدِ عَبْدُ العَزِيزِ بْنُ عَبْدِ الصَّمَدِ، حَدَّثَنَا حُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: كُنَّا نَقُولُ: التَّحِيَّةُ فِي الصَّلَاةِ وَنُسَمِّي، وَيُسَلِّمُ بَعْضُنَا عَلَى بَعْضٍ، فَسَمِعَهُ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"قُولُوا: التَّحِيَّاتُ للهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. فَإِنَّكُمْ إِذَا فَعَلْتُمْ ذَلِكَ فَقَدْ سَلَّمْتُمْ عَلَى كُلِّ عَبْدٍ للهِ صَالِحٍ فِي السَّمَاءِ وَالأَرْضِ\". [انظر: ٨٣١ - مسلم: ٤٠٢ - فتح: ٣/ ٧٦]\nذكر فيه حديث عبد الله بن مسعود: كُنَّا نَقُولُ: التَّحِيَّةُ فِي الصَّلاةِ وَنُسَمِّي، وَيُسَلِّمُ بَعْضُنَا عَلَى بَعْضٍ، فَسَمِعَهُ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"قُولُوا: التَّحِيَّاتُ لله .. \" الحديث.\nوقد سلف في التشهد (^١)، وفيه هنا زيادة، وهي قوله: (ويسلم بعضنا على بعض) أي: يقول: السلام على فلان. ليس أنه يخاطبه، فإن خاطبه بطلت. ذكره الداودي وابن أبي زيد في \"نوادره\". وقال ابن التين: لم أره لغيره.\nوقوله: (من سمَّى قومًا). يريد: ما كانوا يفعلونه أولًا من مواجهة بعضهم بعضا ومخاطبتهم، قبل أن يأمرهم الشارع بهذا التشهد، فأراد البخاري؛ ليعرفك أنه لما لم يأمر بإعادة تلك الصلاة التي سمَّى فيها\n_________\n(^١) برقم (٨٣١) كتاب: الأذان.","vol":"9","page":274},{"text":"بعضهم بعضًا عُلم أنه من فعل هذا جاهلًا أنه لا تفسد صلاته، وقال مالك والشافعي: إنه من تكلم في صلاته ساهيًا لم تفسد صلاته (^١).\nوقوله: (أو سلم على غيره وهولا يعلم). يعني: لا يعلم المسلم عليه، ولا يسمع السلام عليه. وأمره - ﷺ - بمخاطبته في التحيات بقوله: \"السلام عليك أيها النبي\" وهو أيضًا خطاب في الصلاة لغير المصلي، لكن لما كان خطابه - ﷺ - حيًّا وميتًا من باب الخشوع ومن أسباب الصلاة المرجو بركتها، لم يكن كخطاب المصلي لغيره.\nوفي هذا دليل على أن ما كان من الكلام عامدًا في أسباب الصلاة أنه جائز سائغ، بخلاف قول أبي حنيفة والشافعي، وإنما أنكر تسميتهم للناس بأسمائهم؛ لأن ذلك يطول على المصلي ويخرجه بما هو فيه من مناجاة الرب إلى مناجاة الناس شخصًا شخصًا، فجمع لهم هذا المعنى في قوله: \"السلام علينا وعلى عباد الله الصالحين\" فهو وإن خاطب نفسه فقد خاطب أيضًا غيره معه، لكنه بما يرجا بركته فيها، فكأنه منها.\nوقوله: (كُنَّا نَقُولُ: التَّحِيَّةُ فِي الصَّلَاةِ). صح عنه: كنا نقول قبل أن يفرض علينا التشهد (^٢)، وفي ذلك دلالتان على فرضه: قوله: (قبل أن يفرض). والثاني: (أمره - ﷺ -).\nوأجاب ابن التين بما لا يظهر، فقال: قوله: (قبل أن يفرض علينا) إخبار عن اعتقاده أن التشهد فرض وليس بحجة. قلتُ: اعتقاد الصحابي مقدم على اعتقادك.\n_________\n(^١) \"النوادر والزيادات\" ١/ ٢٧٥، \"روضة الطالبين\" ١/ ٢٩٠.\n(^٢) رواه البيهقي عن ابن مسعود ٢/ ١٣٨ كتاب: الصلاة، باب: مبتدأ فرض التشهد.\nوقال الذهبي في \"المهذب\" ٢/ ٥٨٤ (٢٥٢٢): إسناده صحيح.","vol":"9","page":275},{"text":"قَالَ: وعلى أنه محمول على التقدير، كأنه قَالَ قبل أن تقدر ألفاظه، وكذلك قوله: \"قولوا: التحيات\" معناه: التقدير. قلت: مجاز.\nقَالَ: وعلى أنه لو سلم أن ظاهره الوجوب لحملناه على الندب.\nبدليل قوله: إذا جلست قدر التشهد، فقد تمت صلاتك. قلتُ: مدرج، والأصل حمله على الوجوب.\nوقوله: (\"التحيات لله، والصلوات والطيبات\") أخذ به أبو حنيفة وأحمد، وأخذ الشافعي بتشهد ابن عباس (^١) ومالك بتشهد عمر (^٢)، وكله واسع، وقد سلف ذلك.\n_________\n(^١) رواه مسلم برقم (٤٠٣) كتاب: الصلاة، باب: التشهد في الصلاة.\n(^٢) رواه مالك ١/ ١٩٣ (٤٩٩) كتاب: الجمعة، باب: التشهد في الصلاة.","vol":"9","page":276},{"text":"<span data-type='title' id=toc-993>٥ - باب التَّصْفِيقُ لِلنِّسَاءِ</span>\n١٢٠٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"التَّسْبِيحُ لِلرِّجَالِ وَالتَّصْفِيقُ لِلنِّسَاءِ\". [مسلم: ٤٢٢ - فتح: ٣/ ٧٧]\n\n١٢٠٤ - حَدَّثَنَا يَحْيَى، أَخْبَرَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"التَّسْبِيحُ لِلرِّجَالِ وَالتَّصْفِيحُ لِلنِّسَاءِ\". [انظر: ٦٨٤ - مسلم: ٤٢١ - فتح: ٣/ ٧٧]\nذكر فيه حديث أبي هريرة: \"التَّسْبِيحُ لِلرِّجَالِ وَالتَّصْفِيقُ لِلنَّسَاءِ\".\nوحديث سهل بن سعد مثله، وفي نسخة: \"والتصفيح\" بالحاء، وهذا الحديث سلف قريبًا (^١) ونبهنا على تقدمه وحكمه.\nوحديث أبي هريرة أخرجه مسلم (^٢).\nوسفيان في إسناده هو ابن عيينة، وقد قام الإجماع على أن سنة الرجل إذا نابه شيء في صلاته التسبيح، وإنما اختلفوا في النساء، فذهبت طائفة إلى أنها تصفق، وهو ظاهر الحديث، قاله النخعي والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور، ورواية عن مالك حكاها ابن شعبان (^٣).\n_________\n(^١) برقم (١٢٠١) كتاب: العمل في الصلاة، باب: ما يجوز من التسبيح والحمد في الصلاة للرجال.\n(^٢) \"صحيح مسلم\" (٤٢٢) كتاب: الصلاة، باب: تسبيح الرجل وتصفيق المرأة إذا نابهما شيء في الصلاة.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٣١٠، \"حلية إلعلماء\" ٢/ ١٣٠، \"المغني\" ٢/ ٤٥٤.","vol":"9","page":277},{"text":"وذهب آخرون إلى أنها تسبح، وهو قول مالك (^١)، وتأول أصحابه قوله: \"إنما التصفيق للنساء\" أنه من شأنهن في غير الصلاة، فهو على وجه الذم لذلك، فلا يفعله في الصلاة امرأة ولا رجل (^٢).\nويؤيده حديث حماد بن زيد، عن أبي حازم، عن سهل في هذا الحديث: \"وليصفح النساء\" (^٣).\nوإنما كره لها التسبيح؛ لأن صوتها فتنة، ولهذا منعت من الأذان والإقامة والجهر بالقراءة في الصلاة. وترجم له البخاري قريبًا باب: من صفق جاهلًا من الرجال في صلاته لم تفسد صلاته، وقال: فيه سهل بن سعد عن النبي - ﷺ - (^٤).\nووجه ذلك؛ لأنه - ﷺ - لم يأمر من صفق بالإعادة، ففيه جواز العمل اليسير في الصلاة. وادعى شيخنا قطب الدين: أنه لم يذكر في هذا الباب -أعني: من صفق جاهلًا- وقد علمت أنه فيه، وكذا هو في أصل الدمياطي، وفي بعض النسخ حذف هذا الباب.\n_________\n(^١) \"المدونة\" ١/ ٩٨.\n(^٢) \"الاستذكار\" ٢/ ٣١٢.\n(^٣) سيأتي برقم (٧١٩٠) كتاب: الأحكام، باب: الإمام يأتي قومًا فيصلح بينهم.\n(^٤) قبل حديث (١٢١٥).","vol":"9","page":278},{"text":"<span data-type='title' id=toc-994>٦ - باب مَنْ رَجَعَ القَهْقَرَى فِي صَلَاتِهِ، أَوْ تَقَدَّمَ بِأَمْرٍ يَنْزِلُ بِهِ</span>.\nرَوَاهُ سَهْلُ بْنُ سَعْدٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n١٢٠٥ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ: قَالَ يُونُسُ: قَالَ الزُّهْرِيُّ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ المُسْلِمِينَ بَيْنَا هُمْ فِي الفَجْرِ يَوْمَ الاِثْنَيْنِ، وَأَبُو بَكْرٍ - ﵁ - يُصَلِّي بِهِمْ، فَفَجَأَهُمُ النَّبِيُّ - ﷺ -، قَدْ كَشَفَ سِتْرَ حُجْرَةِ عَائِشَةَ ﵂، فَنَظَرَ إِلَيْهِمْ، وَهُمْ صُفُوفٌ، فَتَبَسَّمَ يَضْحَكُ، فَنَكَصَ أَبُو بَكْرٍ - ﵁ - عَلَى عَقِبَيْهِ، وَظَنَّ أَنَّ رَسُولَ اللهِ - ﷺ - يُرِيدُ أَنْ يَخْرُجَ إِلَي الصَّلَاةِ، وَهَمَّ المُسْلِمُونَ أَنْ يَفْتَتِنُوا فِي صَلَاتِهِمْ فَرَحًا بِالنَّبِيِّ - ﷺ - حِينَ رَأَوْهُ، فَأَشَارَ بِيَدِهِ أَنْ أَتِمُّوا، ثُمَّ دَخَلَ الحُجْرَةَ وَأَرْخَى السِّتْرَ، وَتُوُفِّيَ ذَلِكَ اليَوْمَ. [انظر: ٦٨٠ - مسلم: ٤١٩ - فتح: ٣/ ٧٧]\nوعن أنس أَنَّ المُسْلِمِينَ بَيْنَا هُمْ فِي الفَجْرِ، يَوْمَ الاِثْنَيْنِ، وَأَبُو بَكْرٍ يُصَلِّي بِهِمْ .. الحديث.\nأما حديث سهل فسلف قريبًا، وفيه: لما جاء النبي - ﷺ - واتصل بالصف رجع أبو بكر القهقرى، وتقدم رسول الله - ﷺ -. وهذا إن كان حين وصل إلى الصف دخل في الصلاة، ثم تقدم إلى موضع أبي بكر، فهو فعل في الصلاة.\nوحديث أنس: أن الصديق لما أحس بمجيء رسول الله - ﷺ - نكص على عقبيه. واعتراض شيخنا قطب الدين هنا ليس بطائل. وحديث أنس من أفراده. وزاد أحمد بن جميل المروزي مع يونس معمرًا، أخرجه الإسماعيلي وأبو نعيم.\nوعبد الله فيه هو ابن المبارك. وشيخ البخاري بشر بن محمد المروزي، سلف في باب الوحي، مات سنة أربع وعشرين ومائتين.","vol":"9","page":279},{"text":"وهذِه الصلاة هي الفجر كما صرح به في الحديث. والتي غلب عليها وقال: \"مروا أبا بكر\" (^١) هي العشاء، والصلاة التي خرج يهادى بين رجلين هي الظهر (^٢).\nوقوله: (ففجأهم). قَالَ ابن التين: كذا هو في الكتب بالألف، وحقيقته أن يكتب بالياء؛ لأنه مكسور العين، فهو مثل: وطئهم، وكذا هو بخط الدمياطي.\nوفيه: أن المتقدم والتأخر لما ينزل بالمصلي جائز.\nوفيه: تفسير لحديث أبي بكرة: \"زادك الله حرصا ولا تعد\" (^٣) أن ذلك لم يرد بقوله: \"لا تعد\" أن صلاتك لا تجزئك؛ لأنه لم يأمره بالإعادة، إذ لا فرق بين مشي القائم -كما هو في هذا الحديث- وبين مشي الراكع كما في حديث أبي بكرة، فلما لم تنتقض صلاة الصديق لتأخره وتقدمه علم أن الراكع أيضًا إذا تقدم أو تأخر لا تبطل صلاته.\nوفيه: جواز مخاطبة من ليس في صلاة لمن هو في صلاة، وجواز استماع المصلي إلى ما يخبره به من ليس في صلاة، ألا ترى أنه - ﷺ - لما أشار إليهم بيده: \"أن أتموا صلاتكم\". سمعوا منه وأكملوا صلاتهم ولم يضرهم ذلك.\n_________\n(^١) سلف برقم (٦٨٢) كتاب: الأذان، باب: أهل العلم والفضل أحق بالإمامة.\nورواه مسلم برقم (٤١٨) كتاب: الصلاة، باب: استخلاف الإمام إذا عرض له عذر.\n(^٢) سلف برقم (٦٨٧) ورواه مسلم (٤١٨).\n(^٣) سلف برقم (٧٨٣) كتاب: الأذان، باب: إذا ركع دون الصف.","vol":"9","page":280},{"text":"قال ابن بطال: وهو قول مالك (^١).\nوقوله: (كَشَفَ سِتْرَ حُجْرَةِ عَائِشَةَ). كذا في أصل الدمياطي بخطه.\nوقال الشيخ قطب الدين: في سماعنا إسقاط لفظ: (حجرة). وفي الإسماعيلي وأبي نعيم إثباتها.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ١٩٤.","vol":"9","page":281},{"text":"<span data-type='title' id=toc-995>٧ - باب إِذَا دَعَتِ الأُمُّ وَلَدَهَا فِي الصَّلَاةِ</span>\n١٢٠٦ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"نَادَتِ امْرَأَةٌ ابْنَهَا، وَهْوَ فِي صَوْمَعَةٍ قَالَتْ: يَا جُرَيْجُ. قَالَ: اللَّهُمَّ أُمِّي وَصَلَاتِي. قَالَتْ: يَا جُرَيْجُ. قَالَ: اللَّهُمَّ أُمِّي وَصَلَاتِي. قَالَتْ: يَا جُرَيْجُ. قَالَ: اللَّهُمَّ أُمِّي وَصَلَاتِي. قَالَتِ: اللَّهُمَّ لَا يَمُوتُ جُرَيْجٌ حَتَّى يَنْظُرَ فِي وَجْهِ المَيَامِيسِ. وَكَانَتْ تَأْوِي إِلَي صَوْمَعَتِهِ رَاعِيَةٌ تَرْعَى الغَنَمَ، فَوَلَدَتْ، فَقِيلَ لَهَا: مِمَّنْ هَذَا الوَلَدُ؟ قَالَتْ: مِنْ جُرَيْجٍ، نَزَلَ مِنْ صَوْمَعَتِهِ. قَالَ جُرَيْجٌ: أَيْنَ هَذِهِ التِي تَزْعُمُ أَنَّ وَلَدَهَا لِي؟ قَالَ: يَا بَابُوسُ مَنْ أَبُوكَ؟ قَالَ: رَاعِى الغَنَمِ\". [٢٤٨٢، ٣٤٣٦، ٣٤٦٦ - مسلم: ٢٥٥٠ - فتح: ٣/ ٧٨]\nقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرٌ، عَنْ عَبْدِ الرحْمَنِ بْنِ هُرْمُزَ: قَالَ أَبُو\nهُرَيْرَةَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"نَادَتِ امْرَأَةٌ ابنهَا، وَهْو فِي صَوْمَعَةٍ، قَالَتْ: يَا جُرَيْجُ. قَالَ: اللَّهُمَّ أُمِّي وَصَلَاتي .. \" الحديث.\nهكذا أخرجه البخاري تعليقًا هنا، وأسنده في كتاب المظالم وأحاديث الأنبياء عن مسلم بن إبراهيم، عن جرير بن حازم، عن محمد بن سيرين، عن أبي هريرة (^١).\nوروى الحديث في (…) (^٢) من طريق الأعرج عن أبي هريرة (^٣).\nوأخرجه مسلم في الأدب من كتاب البر والصلة، من حديث حميد\n_________\n(^١) سيأتي برقم (٢٤٨٢) كتاب: المظالم، باب: إذا هدم حائطًا فليبني مثله.\nوبرقم (٣٤٣٦) كتاب: أحاديث الأنبياء، باب: قول الله: ﴿وَاذْكُرْ فِي الكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا﴾.\n(^٢) بياض بالأصول.\n(^٣) سيأتي برقم (٣٤٦٦) كتاب: أحاديث الأنبياء، باب: حديث الغار.","vol":"9","page":282},{"text":"بن هلال، عن أبي رافع، عن أبي هريرة (^١).\nوأسنده من حديث الليث أبو نعيم من حديث يحيى بن بكير، عن الليث، عن جعفر بن ربيعة، عن الأعرج -وهو عبد الرحمن بن هرمز- عن أبي هريرة. بأثر عن النبي - ﷺ -.\nوأسنده الإسماعيلي من حديث عاصم بن علي عن الليث به، وفيه زيادة: \"أن رجلًا يقال له جريج كان راهبًا -وفي: (زواني المدينة) بدل: (المياميس) - فعرف أن ذلك يصيبه\". وفيه: \"فأرسل إليه، فأُنزل وانطلق به إلى ملكهم، فلما مروا به نحو بيت الزواني خرجن يضحكن، فتبسم، فقالوا: لم تضحك حين مُر بالزواني؟ \" وفيه: \"فقال: أبي والدي، وسماه أباه، فأبرأ الله -﷿- جريجًا وأعظم أمره\".\nوبخط الدمياطي على حاشية أصله: روى الليث بن سعد، عن يزيد بن حوشب، عن أبيه قَالَ: سمعت رسول الله - ﷺ - يقول: \"لو كان جريج الراهب فقيهًا عالمًا لعلم أن إجابة أمه خير من عبادة ربه -﷿-\". حوشب هذا هو ابن طخمة -بالميم- الحميري.\nوأخرج الشيخان من حديث محمد بن سيرين عن أبي هريرة عن النبي - ﷺ - قَالَ: \"لم يتكلم في المهد إلا ثلاثة: عيسى بن مريم، وصاحب جريج، وكان جريج عابدًا فأتته أمه وهو يصلي، فقالت: يا جريج\". وأتته ثانية وثالثة كذلك .. الحديث بطوله (^٢).\n_________\n(^١) \"صحيح مسلم\" برقم (٢٥٥٠) باب: تقديم بر الوالدين على التطوع بالصلاة وغيرها.\n(^٢) سيأتي برقم (٣٤٣٦) كتاب: أحاديث الأنبياء، باب: قول الله: ﴿وَاذْكُرْ فِي الكِتَابِ﴾ ورواه مسلم برقم (٢٥٥٠).","vol":"9","page":283},{"text":"إذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها: \"المياميس\" الزواني، كما سلف، الواحدة: مومسة.\nوالجمع: مومسات -بضم الميم الأولى وكسر الثانية- و(ميامِس) (^١)، وجاء هنا: مياميس، وهو جائز.\nوقال ابن الجوزي: أصحاب الحديث يقولون: مياميس. بزيادة ياء.\nقَالَ لنا ابن الخشاب: ليس قولهم صحيحًا.\nوقال صاحب \"المطالع\": المومسات: المجاهرات بالفجور. وبالياء رويناه عن جميعهم، وكذا ذكر أصحاب العربية، وروي: الميأميس. بالهمز.\nالثاني: قوله: (\"يا بابوس\") هو اسم ولدها- كما قاله الداودي، وقال القزاز: هو الصغير. ووزنه فاعول، فاؤه وعينه من جنس واحد، وهو قليل. وقيل: اسم عجمي. وبخط الدمياطي: بابوس: الرضيع بالفارسية. وهو ما ذكره ابن بطال إثر الحديث (^٢).\nالثالث: الحديث دال على أنه لم يكن الكلام في الصلاة ممنوعًا في شريعة جريج، فلما لم يأت من إجابتها ما هو مباح له استجيبت دعوة أمه فيه، وقد كان الكلام في شريعتنا جائزًا في الصلاة حَتَّى نزلت: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨] وسيأتي في البخاري من حديث أبي سعيد بن المُعَلَّى قَالَ: كنت أصلي في المسجد فدعاني النبي - ﷺ - فلم أجبه، فقلت: يا رسول الله، كنت أصلي. قَالَ: \"ألم يقل الله: ﴿اسْتَجَابُوا لِلَّهِ\n_________\n(^١) وقع بالأصل: مياميس. خطأ، ويبينه سياق ما بعده وانظر: \"لسان العرب\" ٨/ ٤٩٢٧.\n(^٢) \"شرح ابن بطال\" ٣/ ١٩٥.","vol":"9","page":284},{"text":"وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ﴾؟ … \" الحديث (^١).\nولا يجوز أن يوبخه الشارع على ترك الإجابة إلا وقت إباحة الكلام في الصلاة، فلما نسخ ذلك لم يجز للمصلي إذا دعت أمه أو غيرها أن يقطع صلاته؛ لقوله - ﷺ -: \"لا طاعة لمخلوق في معصية الخالق\" (^٢) وحق الله -﷿- الذي شرع فيه ألزم من حق الأبوين حَتَّى يفرغ منه، لكن العلماء يستحبون أن يخفف صلاته ويجيب أبويه.\nوصرح أصحابنا فقالوا: من خصائص سيدنا رسول الله - ﷺ - أنه لو دعا إنسانًا وهو في الصلاة وجبت عليه الإجابة، ولا تبطل.\nوحكى الروياني في \"بحره\" ثلاثة أوجه في إجابة أحد الأبوين:\nأصحها: لا تجب الإجابة.\nثانيها: تجب وتبطل.\nثالثها: تجب ولا تبطل.\nوالظاهر: عدم الوجوب إن كانت الصلاة فرضًا وقد ضاق الوقت، وكذا إن لم يضق؛ لأنها تلزم بالشروع، خلافًا للإمام، وإن كانت نافلة أجابهما إن علم تأذيهما بالترك، وهو من إطلاق عبد الملك المالكي أن إجابة الأم في النافلة أفضل، وقاسه على الشارع أن إجابته أفضل من التمادي في النافلة. وذكر القاضي أبو الوليد في قصة ذي اليدين: أن حكم الإجابة مختص بالشارع؛ للآية السالفة، وأنه في الفريضة.\n_________\n(^١) سيأتي برقم (٤٧٠٣) كتاب: التفسير، باب: قوله: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ المَثَانِي وَالقُرْآنَ العَظِيمَ (٨٧)﴾.\n(^٢) سيأتي برقم (٧٢٥٧) كتاب: أخبار الآحاد، باب: ما جاء في إجازة خبر الواحد الصدوق.","vol":"9","page":285},{"text":"وفي الوجوب في حق الأم دون الأب حديث مرسل يوافق الوجوب، رواه ابن أبي شيبة، عن حفص بن غياث، عن ابن أبي ذئب، عن محمد بن المنكدر، عن النبي - ﷺ - قَالَ: \"إذا دعتك أمك في الصلاة فأجبها، وإذا دعاك أبوك فلا تجبه\" (^١)\nوقَالَ مكحول: رواه الأوزاعي عنه (^٢)، وقال العوام: سألت مجاهدًا عن الرجل يقام عليه في الصلاة ويدعوه أمه أو والده. قَالَ: يجيبهما (^٣).\nوفي البخاري، فيما سلف: إن منعته أمه شهود العشاء في جماعة لم يطعها (^٤). وقاله مالك، وإن منعته الجهاد أطاعها، والفرق بينهما وإن كانا سنة أن الخروج إلى الصلاة الغالب فيه الأمن بخلاف الجهاد، كذا فرق ابن التين بينهما.\nوفي كتاب \"البر والصلة\" عن الحسن في الرجل تقول له أمه: أفطر. قَالَ: يفطر وليس عليه قضاء، وله أجر الصوم والبر، وإذا قالت له أمه: لا تخرج إلى الصلاة. فليس لها في هذا طاعة، هذا فريضة (^٥)، فدل هذا أن قياس قوله: إذا دعته في الصلاة. أن لا يجيبها.\nفأما مرسل ابن المنكدر فالفقهاء على خلافه ولا أعلم به قائلًا غير مكحول، ويحتمل أن يكون معناه إذا دعته أمه فليجبها، يعني: بالتسبيح، وبما أبيح للمصلي الاستجابة به، كما ذكر ابن حبيب قَالَ: من أتاه أبوه ليكلمه وهو في نافلة فليخفف ويسلم ويكلمه، وإذا نادته أمه فليبتدرها بالتسبيح، وليخفف وليسلم.\n_________\n(^١) \"المصنف\" ٢/ ١٩٣ (٨٠١٣) باب: في الرجل يدعوه والده وهو في الصلاة.\n(^٢) ابن أبي شيبة ٢/ ١٩٣ (٨٠١٤).\n(^٣) ابن أبي شيبة ٢/ ١٩٤ (٨٠١٥).\n(^٤) معلقًا قبل الرواية (٦٤٤) عن الحسن.\n(^٥) انظر: كتاب \"البر والصلة\" للمروزي ص ٣٤ (٦٤).","vol":"9","page":286},{"text":"وأما قول مجاهد: إذا أقيمت عليه الصلاة ودعاه أبوه وأمه فليجبهما (^١). فيحتمل أن يكون أمره بإجابتهما إذا كان الوقت واسعًا ولم يدخل في الصلاة، فيجتمع له إجابة أبويه وقضاء الصلاة في وقتها، والحاصل إجابة دعوة الوالدة في السراء والضراء.\nوقوله: (\"اللَّهُمَّ أُمِّي وَصَلَاتِي\") إنما سأل أن يلقي في قلبه الأفضل، ويحمله على أولَى الأمرين به، فحمله على التزام مراعاة حق الله تعالى على حق أمه، وقد يمكن أن يكون جريج نبيًّا؛ لأنه كان في زمن يمكن فيه النبوة، قاله ابن بطال (^٢).\nفإن قلتَ: يحتمل أن يكون حديث أبي سعيد بن المعلى السالف قبل تحريم الكلام في الصلاة كما قلت، فكيف جاز له ترك مجاوبة النبي - ﷺ - إذا كان الكلام مباحًا؟\nفالجواب: أنه يمكن أن يتأول أبو سعيد قوله: ﴿اسْتَجِيبُوا﴾ [الأنفال: ٢٤] إذا كنتم في غير صلاة، فعذره - ﷺ - بذلك حين رأى التزام السكوت في الصلاة تعظيمًا لشأنها، كما تأول أصحابه يوم الحديبية حين أمرهم بالحلاق أن لا يحلقوا لما لم يبلغ الهدي محله.\nفإن قلتَ: فيحتمل أن يدعوه وقت تحريم الكلام في الصلاة؟.\nفالجواب أنه يحتمل ذلك، ويكون استجابته له بالتسبيح، فيوجز في صلاته، فتجتمع طاعة الله بإتمام الصلاة وطاعة الرسول بالاستجابة له.\nوأظهر التأويلين أن يدعوه - ﷺ - وقت إباحة الكلام في الصلاة.\n_________\n(^١) رواه عنه هناد في \"الزهد\" ٢/ ٤٧٨ (٩٧٣).\n(^٢) \"شرح ابن بطال\" ٣/ ١٩٧.","vol":"9","page":287},{"text":"وقد احتج قوم من أهل الظاهر بحديث أبي سعيد، وزعموا أن كلامه ﵊ يوم ذي اليدين خصوص له، وقالوا: لا يجوز لأحد أن يفعل ذلك بعد النبي - ﷺ -؛ لأن الله تعالى قَالَ: ﴿اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ﴾ [الأنفال: ٢٤] فلا يتكلم أحد ولا يجيب غير الرسول (وهذا ما عليه جمهور أصحابنا) (^١).\nوقال ابن بطال: لا حجة فيه؛ لأن معنى الآية: استجيبوا بما استجاب به المصلي من قول: سبحان الله، وإشارة تفهم عنه كما كان - ﷺ - يرد السلام على الأنصار بالإشارة حين دخلوا عليه في مسجد قباء وهو يصلي (^٢). وكذلك قَالَ: \"من نابه شيء في صلاته فليسبح\" (^٣).\nوفي الحديث أيضًا دلالة على أن من أخذ بالشدة في أمور العبادات كان أفضل إذا علم من نفسه قوة على ذلك؛ لأن جريجًا دعا الله في التزام الخشوع له في صلاته وفضله على الاستجابة لأمه، فعاقبه الله على ترك الاستجابة لها، بما ابتلاه من دعوة أمه عليه، ثم أراه فضل ما آثره من مناجاة ربه والتزام الخشوع له أن جعل له آية معجزة في كلام الطفل، فخلصه بها من محنة دعوة أمه عليه.\nوفيه أيضًا: أن من دعته أمه في صلاة لا يخشى فواتها أن يجيبها،\n_________\n(^١) عليها في الأصل علامة (لا .. إلى).\n(^٢) روى هذا الحديث أبو داود (٩٢٧) في الصلاة، باب: رد السلام في الصلاة، والترمذي (٣٦٨) باب: ما جاء في الإشارة في الصلاة، وقال: هذا حديث حسن صحيح، والنسائي ٣/ ٥ في السهو، باب: رد السلام بالإشارة في الصلاة، وابن ماجه (١٠١٧) كتاب: إقامة الصلاة والسنة فيها، باب: المصلي يسلم عليه كيف يرد. عن ابن عمر. وقال الألباني في \"صحيح أبي داود\" برقم (٨٦٠): إسناده حسن صحيح.\n(^٣) سبق برقم (٦٨٤) كتاب: الأذان، باب: من دخل ليؤم الناس ..","vol":"9","page":288},{"text":"ثم يعود إليها، وقد أسلفنا ما فيه. وقال عبد الملك: إن كانت صلاته نافلة، فإجابة الأم أفضل من صلاة النافلة.\nفإن قلتَ: كيف قَالَ: من أبوك، والزاني لا يلحق به الولد؟\nفالجواب إما أن يكون لاحقًا في شرعهم، أو المراد: مِنْ ماء مَنْ أنت؟ وسماه أبًا مجازًا.\nقَالَ القرطبي: وقد يتمسك به من قَالَ: إن الزنا يحرم كالحلال. وهو رواية ابن القاسم عن مالك في \"المدونة\"، وفي \"الموطأ\": أن الزنا لا يحرم حلالًا (^١).\nقَالَ: ويستدل به أيضًا أن المخلوقة من زناه لا تحل للزاني بأمها، وهو المشهور خلافًا لابن الماجشون، وهو -أعني: قول ابن الماجشون- الأصح عند الشافعية، ووجه التمسك على المسألتين أنه - ﷺ - حكى عن جريج أنه نسب ابن الزنا للزاني، وصدق الله نسبته بما خرق له من العادة في نطق الصبي بشهادته له بذلك، فكانت تلك النسبة صحيحة، فيلزم على هذا أن تجري بينهما أحكام الأبوة والبنوة من التوارث والولايات وغير ذلك.\nوقد اتفق (^٢) المسلمون على ألا توارث بينهما، فلم تصح تلك النسبة؛ لأنا نجيب عن ذلك بأن ذلك موجب ما ذكرنا، وقد ظهر ذلك في الأم من الزنا، فإن أحكام الأمومة والبنوة جارية عليهما، فما انعقد على الإجماع من الأحكام أنه لا يجوز بينهما استثنيناه، وبقي\n_________\n(^١) \"الموطأ\" ١/ ٥٨١ (١٥٠٥) كتاب: النكاح، باب: ما جاء في تزوج الرجل المرأة قد مسها على ما يكره.\n(^٢) وقع بهامش الأصل: حكى ابن قيم الجوزية في \"الهدي\" في استلحاق ولد الزنا وتوريثه عن إسحاق ومن وافقه أنه يلحق به إذا ادعاه الزاني ويرثه. اهـ.","vol":"9","page":289},{"text":"الباقي على أجل ذلك الدليل (^١).\nوفيه أيضًا: وقوع كرامات الأولياء، وهو قول جمهور أهل السنة (^٢) والعلماء، وقد نسب لبعض العلماء إنكارها، والظن بهم أنهم ما أنكروا أصلها؛ لتجويز العقل لها، ولما وقع في الكتاب والسنة، وإخبار صالحي هذِه الأمة بما يدل على وقوعها، وإنما محل الإنكار ادعاء وقوعها فيمن ليس موصوفًا بشروطها، ولا هو أهل لها.\nوفيه: أن كرامات الأولياء قد تقع باختيارهم وطلبهم، وهو الصحيح عند أصحابنا المتكلمين، ومنهم من قَالَ: لا تقع باختيارهم وطلبهم.\nوفيه: أن الكرامات قد تكون بخوارق العادات على جميع أنواعها، ومنعه بعضهم وادعى أنها تختص بمثل إجابة دعاء ونحوه، وهذا غلط من قائله وإنكار للحس، بل الصواب جريانها بقلب الأعيان، وإحضار الشيء من المعدوم ونحوه.\nوروى عمارة أن جريجًا سأله وهو في بطنها (^٣) فأجابه ثم أجابه حين ولد، وهذا من تفضل الرب ﷻ على من أطاعه. قَالَ أبو عبد الملك: وهذا من عجائب بني إسرائيل، وهو من أخبار الآحاد.\nفائدة:\nتكلم أيضًا في المهد: شاهد يوسف، كما ذكره القرطبي عن\n_________\n(^١) انظر: \"المفهم\" ٦/ ٥١٤.\n(^٢) وقع بهامش الأصل: من خط الشيخ: كذا عبر به القرطبي، وعبارة النووي أنه مذهب أهل السنة خلافًا للمعتزلة.\n(^٣) ورد بهامش الأصل ما نصه: قال صاحب \"المطالع\": روي ذلك من طريق غير ثابت أنه ناداه في بطن أمه قبل أن يخرج، ثم قال: وقد جاء في \"الصحيح\": \"من أبوك يا غلام؟ \" وهذا يدل على أنه كان مولودًا. ملخص.","vol":"9","page":290},{"text":"ابن عباس (^١)، ويحيى بن زكريا عن الضحاك. ورضيع التي تقاعست عن الأخدود، رواه صهيب. والحديث: \"لم يتكلم في المهد إلا ثلاثة\" (^٢)، وذكر الأولين ظاهره الحصر، ولا شك أن الأوائل لا خلاف فيهم والباقون مختلف فيهم، أو أن الله أطلع نبيه ثانيًا زيادة على ما أطلعه الله عليه أولًا (^٣).\nوقال ابن عباس وعكرمة: كان صاحب يوسف رجلًا ذا لحية (^٤).\nوقال مجاهد: الشاهد هو القميص (^٥).\n_________\n(^١) \"المفهم\" ٦/ ٥١٢.\n(^٢) سيأتي برقم (٣٤٣٦)، ورواه مسلم (٢٥٥٠).\n(^٣) في هامش الأصل ما نصه: من خط الشيخ: وتكلم أيضًا في المهد مبارك اليمامة كلمه رسول الله ذكره في \"الدلائل\" [\"دلائل النبوة\" البيهقي ٦/ ٥٩].\n(^٤) رواه الطبري ٧/ ١٩٢ - ١٩٣ (١٩١٢١، ١٩١٢٩، ١٩١٣١ - ١٩١٣٢).\nوابن أبي حاتم في \"تفسيره\" ٧/ ٢١٢٨ (١١٥٠٤).\n(^٥) روى ذلك الطبري في \"تفسيره\" ٧/ ١٩٣ (١٩١٣٩ - ١٩١٤١).","vol":"9","page":291},{"text":"<span data-type='title' id=toc-996>٨ - باب مَسْحِ الحَصَى فِي الصَّلَاةِ</span>\n١٢٠٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: حَدَّثَنِي مُعَيْقِيبٌ أَنَّ النَّبِيَّ - ﷺ - قَالَ فِي الرَّجُلِ يُسَوِّي التُّرَابَ حَيْثُ يَسْجُدُ قَالَ: \"إِنْ كُنْتَ فَاعِلًا فَوَاحِدَةً\" [مسلم: ٥٤٦ - فتح: ٣/ ٧٩]\nذكر فيه حديث مُعَيْقِيب أَنَّ النَّبِيَّ - ﷺ - قَالَ فِي الرَّجُلِ يُسَوِّي التُّرَابَ حَيْثُ يَسْجُدُ قَالَ: \"إِنْ كُنْتَ فَاعِلًا فَوَاحِدَةً\".\nهذا الحديث أخرجه مسلم، والأربعة أيضًا (^١)، وليس لمعيقيب في الصحيحين غيره، وقيل: إنه ابن أبي فاطمة الدوسي، لم يكن في الصحابة أجزم غيره، حكاه ابن التين. وكان عمر جعله على بيت المال، وكان يأكل معه ويقول له: كل مما يليك.\nوقوله: (\"إِنْ كُنْتَ فَاعِلًا\") يدل على أن ترك الواحدة أفضل يعني: وهو في الصلاة؛ لأنه إذا كثر صار عملًا، وترك الواحدة أفضل إن لم يؤذه ما بالمكان.\nوفي \"الموطأ\" عن أبي ذر: مسح الحصى مسحة واحدة، وتركها خير من حمر النعم (^٢). أي: يتصدق بها، قاله سحنون، والأوزاعي، وغيرهما. أو يستديم ملكها ويقتنيها، كما ذكره أبو عبد الملك. ولا شك في العفو عن العمل القليل، وإليه الإشارة بقوله: \"فواحدة\".\nوروي عن جماعة من السلف أنهم كانوا يمسحون الحصى لموضع\n_________\n(^١) \"صحيح مسلم\" برقم (٥٤٦) كتاب: المساجد، باب: كراهية مسح الحصى وتسوية التراب في الصلاة، وأبو داود (٩٤٦)، والترمذي (٣٨٠)، والنسائي ٣/ ٧، وابن ماجه (١٠٢٦).\n(^٢) \"الموطأ\" ١/ ١٦٣ (٤٢١) كتاب: الصلاة، باب: مسح الحصباء في الصلاة.","vol":"9","page":292},{"text":"سجودهم مرة واحدة، وكرهوا ما زاد عليها، روي ذلك عن ابن مسعود، وأبي ذر، وأبي هريرة (^١)، وهو قول الأوزاعي، والكوفيين (^٢).\nوروي عن ابن عمر أنه كان إذا أهوى ليسجد مسح الحصى مسحًا خفيفًا (^٣)، وكان مالك لا يرى بالشيء الخفيف منه بأسًا (^٤).\nوقال ابن جريج: قلتُ (لعطاء) (^٥): أكانوا يشددون في مسح الحصى لموضع الجبين ما لا يشددون في مسح الوجه من التراب؟ قَالَ: أجل، وإنما أبيح مسح الحصى مرة وهو يسير؛ لأن المصلي لا يعمل بجوارحه في غير الصلاة، ومسح الحصى ليس من الصلاة، فلا ينبغي له ذلك، ولا أن يأخذ شيئًا ولا أن يضعه، فإن فعل لم تبطل ولا سهو عليه.\n_________\n(^١) رواها عنهم ابن أبي شيبة ٢/ ١٧٩ (٧٨٢٨ - ٧٨٢٩، ٧٨٣٢) كتاب: الصلوات، باب: من رخص في ذلك.\nوابن المنذر في \"الأوسط\" ٣/ ٢٥٨ - ٢٥٩.\n(^٢) \"المبسوط\" ١/ ٢٦، \"الأوسط\" ٣/ ٢٥٩.\n(^٣) رواه عنه ابن المنذر في \"الأوسط\" ٣/ ٢٥٨، والبيهقي ٢/ ٢٨٥ كتاب: الصلاة، باب: كراهية مسح ..\n(^٤) وقد كرهه في رواية أخرى.\nانظر: \"النوادر والزيادات\" ١/ ٢٣٧.\n(^٥) من (ج).","vol":"9","page":293},{"text":"<span data-type='title' id=toc-997>٩ - باب بَسْطِ الثَّوْبِ فِي الصَّلَاةِ لِلسُّجُودِ</span>\n١٢٠٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، حَدَّثَنَا غَالِبٌ، عَنْ بَكْرِ بْنِ عَبْدِ اللهِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - فِي شِدَّةِ الحَرِّ، فَإِذَا لَمْ يَسْتَطِعْ أَحَدُنَا أَنْ يُمَكِّنَ وَجْهَهُ مِنَ الأَرْضِ بَسَطَ ثَوْبَهُ فَسَجَدَ عَلَيْهِ. [انظر: ٣٨٥ - مسلم: ٦٢٠ - فتح ٣/ ٨٠]\nذكر فيه حديث أنس: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - فِي شِدَةِ الحَرِّ .. الحديث.\nهذا الحديث سلف في باب السجود على الثوب في شدة الحر (^١)، وكانوا لا يصلون على الثياب إلا عند الضرورة، وذلك أن السجود في الصلاة موضع خشوع وتواضع، فإذا ألصق وجهه بالأرض كان آكد ما يفعله من التواضع وحكم ما أنبتته الأرض -وكان باقيًا على صفته الأصلية مثل: الخمرة والحصير وشبهها- حكم الأرض لا كراهة في ذلك، وأما ما أنبتته الأرض وانتقل عن صفته الأصلية كثياب القطن والكتان مشهور مذهب مالك كراهة ذلك إلا في حر أو برد.\nوأجاز ابن مسلمة أن يسجد على ثياب القطن والكتان. وجه الأول حديث الباب، ووجه الثاني مراعاة الأصل، وذلك أن نباته من الأرض، ومنها خرج، فلا يراعى ما طرأ عليه بعد. وأما الطنافس وثياب الصوف وشبه ذلك مما لم تنبته الأرض فيكره السجود عليه عندهم قطعًا، إلا أن يكون من حر أو برد.\nوهذا الباب أيضًا من العمل اليسير في الصلاة، وهو مستجاز؛ لأنه من أمور الصلاة، وقد أمر الشارع بالإبراد من الحر؛ ولئلا يتعذب الناس\n_________\n(^١) برقم (٣٨٥) كتاب: الصلاة.","vol":"9","page":294},{"text":"بفيح جهنم، ولا يتمكن من السجود، ولا المبالغة فيه في زمن الحر، إلا أن يتقيه بثوبه لشدة حر الحجارة.\nوقد ترجم لحديث أنس في البابين أيضًا.","vol":"9","page":295},{"text":"<span data-type='title' id=toc-998>١٠ - باب مَا يَجُوزُ مِنَ العَمَلِ فِي الصَّلَاةِ</span>\n١٢٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ أَبِي النَّضْرِ، عَنْ أَبِي سَلَمَةَ عَنْ عَائِشَةَ ﵂ قَالَتْ كُنْتُ أَمُدُّ رِجْلِي فِي قِبْلَةِ النَّبِيِّ - ﷺ - وَهُوَ يُصَلِّي، فَإِذَا سَجَدَ غَمَزَنِي فَرَفَعْتُهَا، فَإِذَا قَامَ مَدَدْتُهَا. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح: ٣/ ٨٠]\n\n١٢١٠ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا شَبَابَةُ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ صَلَّى صَلَاةً قَالَ: \"إِنَّ الشَّيْطَانَ عَرَضَ لِي، فَشَدَّ عَلَيَّ لِيَقْطَعَ الصَّلَاةَ عَلَيَّ، فَأَمْكَنَنِي اللهُ مِنْهُ، فَذَعَتُّهُ، وَلَقَدْ هَمَمْتُ أَنْ أُوثِقَهُ إِلَي سَارِيَةٍ حَتَّى تُصْبِحُوا فَتَنْظُرُوا إِلَيْهِ، فَذَكَرْتُ قَوْلَ سُلَيْمَانَ - ﵇ -: رَبِّ هَبْ لِي مُلْكًا لَا يَنْبَغِي لأَحَدٍ مِنْ بَعْدِي. فَرَدَّهُ اللهُ خَاسِيًا\". ثُمَّ قَالَ النَّضْرُ بْنُ شُمَيْلٍ: \"فَذَعَتُّهُ\" بِالذَّالِ أَيْ: خَنَقْتُهُ، وَ\"فَدَعَّتُّهُ\" مِنْ قَوْلِ اللهِ: ﴿يَوْمَ يُدَعُّونَ﴾ [الطور:١٣] أَيْ: يُدْفَعُونَ وَالصَّوَابُ: فَدَعَتُّهُ، إِلاَّ أَنَّهُ كَذَا قَالَ بِتَشْدِيدِ العَيْنِ وَالتَّاءِ. [انظر: ٤٦١ - مسلم: ٥٤١ - فتح: ٣/ ٨٠]\nذكرفيه حديث عائشة قَالَتْ: كُنْتُ أَمُدُّ رِجْلِي فِي قِبْلَةِ رسول الله - ﷺ - وَهُو يُصَلِّي .. الحديث.\nوقد سلف في باب الصلاة عليَّ الفراش (^١).\nوحديث أبي هريرة: عَنِ النَّبِيِّ - ﷺ - أَنَّهُ صَلَّى صَلَاةً فقال: \"إِنَّ الشَّيْطَانَ عَرَضَ لِي، فَشَدَّ عَلَيَّ لِيَقْطَعَ الصَّلَاةَ عَلَيَّ، فَأَمْكَنَنِي اللهُ مِنْهُ، فَذَعَتُّهُ .. \" الحديث.\nوقد سلف في باب الأسير أو الغريم يربط في المسجد (^٢).\nوقوله هنا: \"فذعتُه\" أي خنقته، وهو بالدال. والذال: الدفع العنيف.\n_________\n(^١) برقم (٣٨٢) كتاب: الصلا ة.\n(^٢) برقم (٤٦١) كتاب: الصلاة.","vol":"9","page":296},{"text":"قيل: هما سواء، وقيل: هو بالمعجمة لا غير.\nقَالَ صاحب \"المطالع\": وعند ابن الحذاء في حديث ابن أبي شيبة بذال وغين معجمتين.\nوفي بعض نسخ البخاري هنا إثر الحديث عن النضر بن شميل: فذعته بالذال خنقته، وفدعته من قول الله تعالى: ﴿يَوْمَ يُدَعُّونَ﴾ [الطور: ١٣] أي يدفعون، والصواب: فذعته. أي بالمعجمة إلا أنه كذا قَالَ بتشديد العين والتاء وفي حاشيته: فدععته، بتكرار العين. وقال ابن التين عن الخطابي: الذعت: شدة الخنق، بالذال المعجمة (^١).\nوذكر عن الخليل أنه الضرب بالأرض والتلويث. وقال الداودي عن النضر: فذعته بالذال: خنقته. وفدعته من قول الله تعالى: ﴿يَوْمَ يُدَعُّونَ﴾ [الطور: ١٣] أي: يدفعون. قَالَ: والصواب: فذعته، إلا أنه بتشديد العين والتاء.\nثم قَالَ: فقوله: والصواب: فذعته. إنما يجوز ذلك إذا كانت الرواية بالغين، وأما بالعين من ﴿يُدَعُّونَ﴾ فلا يجوز إلا التشديد؛ لأنه إنما يقال في التخفيف: ودع يدع. مع أن الفعل الماضي منها قلما تستعمله العرب. قَالَ: ومنه قوله تعالى: ﴿مَا وَدَّعَكَ رَبُّكَ﴾ [الضحى: ٣].\nوقوله: (هو من قوله تعالى: ﴿يَوْمَ يُدَعُّونَ﴾) [الطور: ١٣] ليس بصحيح، ولو كان كذلك لكان: دعوته.\nقَالَ ابن التين: وقول الداودي أيضًا غير صحيح؛ لأن فاء الفعل الذي ذكره واو فكان يقول: فودَّعته. بتشديد الدال وتخفيفها، وفيه روايات كثيرة. فدعته وفدعّتّه بتشديد العين والتاء، ولا يصح إلاعلى\n_________\n(^١) \"أعلام الحديث\" ١/ ٦٥١.","vol":"9","page":297},{"text":"التكثير من دعت. والصحيح منها ما ذكرناه فيما تقدم أنها ذال معجمة، وعين غير معجمة مخففة، والتاء مشددة.\nوقوله: (\"فَذَكَرْتُ قَوْلَ أخي سُلَيْمَانَ\") قَالَ الداودي: لما احتمل قول سليمان ﴿لَا يَنْبَغِي﴾ [ص: ٣٥] لشيء منه أو جميعه كفَّ رسول الله - ﷺ - عن الفعل.\nوقوله: (\"فَرَدَّهُ اللهُ خاسئا\") أي: مبعدًا. وقد أسلفنا غير مرة اغتفار العمل اليسير في الصلاة دون الكثير، والإجماع قائم على أنه غير جائز، والمرجع فيه إلى العرف، وغمزهُ - ﷺ - رِجْلَ الصِّدِّيقَةِ في الصلاة هو من العمل اليسير، ولا يلحق مكرره بالكثير؛ لأجل تفرقه.\nوروى عبد الرزاق مفسرًا صورة الشيطان فقال: \"عرض لي في صورة هر\". فهذا معنى قوله: \"فَأَمْكَنَنِي اللهُ مِنْهُ\" أي: صوره لي في صورة هرًّ شخصًا يمكنه أخذه، فأراد ربطه، فهو من العمل اليسير في الصلاة، وربطه بسارية قد يحتاج إلى عمل كثير، لكن قد هم به الشارع، ولا يهم إلا بجائز، ومما استخف العلماء من العمل في الصلاة أخذ البرغوث والقملة، ودفع المار بين يدي المصلي، والإشارة، والالتفات الخفيف، والمشي الخفيف، وقتل الحية والعقرب، وقد أمر بهما الشارع، وهذا كله إذا لم يقصد المصلي بذلك العبث في صلاته ولا التهاون بها.\nوممن أجاز أخذ القملة في الصلاة وقتلها الكوفيون والأوزاعي.\nوقال أبو يوسف: قد أساء، وصلاته تامة. وكره الليث قتلها في المسجد، ولو قتلها لم يكن عليه شيء. وقال مالك: لا يقتلها في المسجد، ولا يطرحها فيه، ولا يدفنها في الصلاة.","vol":"9","page":298},{"text":"وقال الطحاوي: لو حك بدنه لم يكره، كذلك أخذ القملة وطرحها (^١).\nورخص في قتل العقرب في الصلاة ابن عمر والحسن (^٢) والأوزاعي، واختلف قول مالك فيه: فمرة كرهه ومرة أجازه، وقال: لا بأس بقتلها إذا آذته. وخففه، وكذلك الحية والطير يرميه بحجر يتناوله من الأرض، فإن لم يطل ذلك لم تبطل صلاته (^٣).\nوأجاز قتل الحية والعقرب في الصلاة الكوفيون والشافعى وأحمد\nإسحاق (^٤)، وكره قتل العقرب في الصلاة إبراهيم النخعي (^٥).\nوسئل مالك عمن يمسك عنان فرسه في الصلاة ولا يتمكن من وضع يديه بالأرض. قَالَ: أرجو أن يكون خفيفًا ولا يتعمد ذلك.\nوروى علي بن زياد عن مالك في المصلي يخاف على صبي بقرب نارٍ فذهب ينحيه. قَالَ: إن انحرف عن القبلة ابتدأ، وإن لم ينحرف بني.\nوسئل أحمد عن رجل أمامه سترة فسقطت فأخذها فأركزها. قَالَ: أرجو أن لا يكون به بأس. فذكر له عن ابن المبارك أنه أمر رجلًا صنع ذلك بالإعادة قَالَ: لا آمره بالإعادة، وأرجو أن يكون خفيفًا. وأجاز مالك والشافعي حمل الصبي في الصلاة المكتوبة، وهو قول أبي ثور (^٦).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٣١٦ - ٣١٧، \"المدونة\" ١/ ١٠٠.\n(^٢) رواه عنهما ابن أبي شيبة ١/ ٤٣٢ (٤٩٧١، ٤٩٧٤) كتاب: الصلوات، باب: في قتل العقرب في الصلاة، وانظر: \"الأوسط\" ٣/ ٢٧٠ - ٢٧١.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٢٣٧.\n(^٤) انظر: \"الأصل\" ١/ ١٩٩، \"المجموع\" ٤/ ٣٧، \"المغني\" ٢/ ٣٩٩.\n(^٥) انظر: \"الأوسط\" ٣/ ٢٧١، \"شرح السنة\" ٣/ ٢٦٨.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ٢٣٦، \"الأوسط\" ٣/ ٢٧٧.","vol":"9","page":299},{"text":"<span data-type='title' id=toc-999>١١ - باب إِذَا انْفَلَتَتِ الدَّابَّةُ فِي الصَّلَاةِ</span>\nوَقَالَ قَتَادَةُ: إِنْ أُخِذَ ثَوْبُهُ يَتْبَعُ السَّارِقَ وَيَدَعُ الصَّلَاةَ.\n\n١٢١١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الأَزْرَقُ بْنُ قَيْسٍ قَالَ: كُنَّا بِالأَهْوَازِ نُقَاتِلُ الحَرُورِيَّةَ، فَبَيْنَا أَنَا عَلَى جُرُفِ نَهَرٍ إِذَا رَجُلٌ يُصَلِّي، وَإِذَا لِجَامُ دَابَّتِهِ بِيَدِهِ، فَجَعَلَتِ الدَّابَّةُ تُنَازِعُهُ، وَجَعَلَ يَتْبَعُهَا -قَالَ شُعْبَةُ: هُوَ أَبُو بَرْزَةَ الأَسْلَمِيُّ- فَجَعَلَ رَجُلٌ مِنَ الخَوَارِجِ يَقُولُ: اللَّهُمَّ افْعَلْ بِهَذَا الشَّيْخِ. فَلَمَّا انْصَرَفَ الشَّيْخُ قَالَ: إِنِّي سَمِعْتُ قَوْلَكُمْ، وَإِنِّي غَزَوْتُ مَعَ رَسُولِ اللهِ - ﷺ - سِتَّ غَزَوَاتٍ أَوْ سَبْعَ غَزَوَاتٍ وَثَمَانَ، وَشَهِدْتُ تَيْسِيرَهُ، وَإِنِّي إِنْ كُنْتُ أَنْ أُرَاجِعَ مَعَ دَابَّتِي، أَحَبُّ إِلَيَّ مِنْ أَنْ أَدَعَهَا تَرْجِعُ إِلَى مَأْلَفِهَا فَيَشُقَّ عَلَيَّ. [٦١٢٧ - فتح: ٣/ ٨١]\n\n١٢١٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ قَالَ: قَالَتْ عَائِشَةُ: خَسَفَتِ الشَّمْسُ، فَقَامَ النَّبِيُّ - ﷺ - فَقَرَأَ سُورَةً طَوِيلَةً، ثُمَّ رَكَعَ فَأَطَالَ، ثُمَّ رَفَعَ رَأْسَهُ، ثُمَّ اسْتَفْتَحَ بِسُورَةٍ أُخْرَى، ثُمَّ رَكَعَ حَتَّى قَضَاهَا وَسَجَدَ، ثُمَّ فَعَلَ ذَلِكَ فِي الثَّانِيَةِ، ثُمَّ قَالَ: \"إِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَصَلُّوا حَتَّى يُفْرَجَ عَنْكُمْ، لَقَدْ رَأَيْتُ فِي مَقَامِي هَذَا كُلَّ شَىْءٍ وُعِدْتُهُ، حَتَّى لَقَدْ رَأَيْتُ أُرِيدُ أَنْ آخُذَ قِطْفًا مِنَ الجَنَّةِ حِينَ رَأَيْتُمُونِي جَعَلْتُ أَتَقَدَّمُ، وَلَقَدْ رَأَيْتُ جَهَنَّمَ يَحْطِمُ بَعْضُهَا بَعْضًا حِينَ رَأَيْتُمُونِي تَأَخَّرْتُ، وَرَأَيْتُ فِيهَا عَمْرَو بْنَ لُحَيٍّ وَهُوَ الَّذِي سَيَّبَ السَّوَائِبَ\". [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ٣/ ٨١]\nوذكر فيه عن الأزرق (^١) بن قيس قَالَ: كُنَّا بِالأَهْوَازِ نُقَاتِلُ الحَرُورِيَّةَ، فَبَيْنَا أَنَا عَلَى جُرُفِ نَهَرٍ إِذَا رَجُل يُصَلِّي، وَإِذَا لِجَامُ دَابَّتِهِ بِيَدِهِ، فَجَعَلَتِ الدَّابَّةُ تُنَازِعُهُ، وَجَعَلَ يَتْبَعُهَا. قَالَ شُعْبَةُ: هُو أَبُو بَرْزَةَ الأَسْلَمِيُّ .. الحديث.\n_________\n(^١) كتب فوقها في الأصل: مسندًا.","vol":"9","page":300},{"text":"وعن عروة (^١) قَالَ: قَالَتْ عَائِشَةُ: خَسَفَتِ الشَّمْسُ، فَقَامَ رسول الله - ﷺ - فَقَرَأَ سُورَةً طَوِيلَةً .. الحديث. وفيه: \"حِينَ رَأَيْتُمُونِي جَعَلْتُ أتقَدَّمُ\".\nالشرح:\nقصة الأزرق ستأتي في الأدب (^٢)، وهو من أفراده، وفي بعض روايات الإسماعيلي: كنا نقاتل الأزارقة بالأهواز مع المهلب بن أبي صفرة (^٣)، وفيه: فمضت الدابة وانطلق أبو برزة حَتَّى أخذها ثم رجع القهقرى، فقال رجل كان يرى رأي الخوارج. وفيه: فقلت للرجل: ما أرى الله إلا مخزيك، تسب رجلًا من الصحابة! وفيه: قَالَ: قلتُ: كم صلى؟ قَالَ: ركعتين. وهو عند البرقاني. وفي رواية حماد بن زيد عنده: فجاء أبو برزة الأسلمي فدخل في صلاة العصر.\nوحديث عائشة سلف في الخسوف (^٤).\nو(الأهواز) قَالَ صاحب \"العين\": هي سبع كور بين البصرة وفارس، لكل كورة منها اسم، وتجمعها الأهواز، ولا تفرد واحدة منها بهوز (^٥).\nكذا قاله صاحب \"المحكم\" (^٦).\nوقال غيره: بلاد واسعة متصلة بالجبل وأصبهان. وقال البكري: بلد يجمع سبع كور: كورة الأهواز، وجُنْدَيْ سابور، والسوس، وسُرَّق، ونهر بين، ونهر تبرا (^٧). وقال ابن السمعاني: يقال لها الآن: سوق الأهواز.\n_________\n(^١) كتب فوقها في الأصل: مسندٌ.\n(^٢) برقم (٦١٢٧) باب: قول النبي - ﷺ -: \"يسروا ولا تعسروا\".\n(^٣) رمز فوقها بالأصل: (د. ت. س).\n(^٤) برقم (١٠٤٤) كتاب: الكسوف، باب: الصدقة في الكسوف.\n(^٥) \"العين\" ٤/ ٧٣.\n(^٦) \"المحكم\" ٤/ ٢٩٤.\n(^٧) \"معجم ما استعجم\" ١/ ٢٠٦ وانظر: \"معجم البلدان\" ١/ ٢٨٤ - ٢٨٦.","vol":"9","page":301},{"text":"وفي \"الكامل\" (^١) لأبي العباس المبرد أن الخوارج تجمعت بالأهواز مع نافع بن الأزرق سنة أربع وستين، فلما قتل نافع وابن عبيس رئيس المسلمين من جهة ابن الزبير ثم خرج إليهم حارثة بن بدر، ثم أرسل إليهم ابن الزبير عثمان بن عبيد الله، ثم تولى القباع فبعث إليهم المهلب، وكل من هؤلاء الأمراء يمكنون معهم في القتال جبنًا، فلعل ذلك انتهى إلى سنة خمس. لكن أبو برزة مات سنة ستين، وأكثر ما قيل: سنة أربع (^٢).\nوالحرورية -بفتح الحاء المهملة وضم الراء- نسبة إلى حروراء موضع (^٣).\nوذكر أبو برزة العلة في فعله وهي الكلفة التي تلحقه في طلبها.\nولا خلاف بين الفقهاء في أن من انفلتت دابته وهو في الصلاة فإنه يقطع الصلاة ويتبعها.\nواختلف قول مالك في الشاة إذا أكلت العجين أو قطعت الثوب وهو يصلي، فقال مرة: لا يقطع الفرض. وقال ابن القاسم وغيره: يقطعه.\nوكذا قَالَ ابن القاسم في المسافر تنفلت دابته ويخاف عليها، أو على صبي، أو أعمى يخاف أن يقع في بئر أو نار، أو ذكر متاعًا يخاف أن يتلف، فذلك عذر يبيح له أن يستخلف، ولا يفسد على من خلفه شيئًا. وقال مالك في \"المختصر\": من خشي على دابته الهلاك أوعلى صبي رآه في الموت، فليقطع صلاته.\n_________\n(^١) \"الكامل في اللغة والأدب\" ٢/ ٢٢٥ وما بعدها.\n(^٢) وقع بهامش الأصل تعليقه نصه: تناقض قول الذهبي في وفاة أبي برزة فقال في \"الكاشف\" بقي إلى سنة ٦٤ وقال في \"التجريد\": توفي سنة ٦٠.\n(^٣) انظر: \"معجم البلدان\" ٢/ ٢٤٥.","vol":"9","page":302},{"text":"قَالَ ابن التين: والصواب أنه إذا كان شيء له قدر يخشى فواته يقطع، وإن كان يسيرًا فتماديه على صلاته أولى من صيانة قدر يسير من ماله. هذا حكم الفذ والمأموم، فأما الإمام ففي كتاب ابن سحنون: إذا صلى ركعة ثم انفلتت دابته وخاف عليها أو خاف على صبي أو أعمى أن يقعا في بئر، أو ذكر متاعًا يخاف تلفه، فذلك عذر يبيح له أن يستخلف، ولا يفسد على من خلفه شيئًا.\nوعلى قول أشهب إن لم يبعد واحد عنهم بنى قياسًا على قوله: إذا خرج لغسل دم رآه في ثوبه أحب إليَّ أن يستأنف. وإن بنى أجزأه.\nوقول أبي برزة للذي أنكر عليه قطع الصلاة واتباع دابته: (شهدت تيسير النبي - ﷺ -). يعني: تيسيره على أمته في الصلاة وغيرها، ولا يبعد أن يفعل هذا أبو برزة من رأيه دون أن يشاهده من الشارع.\nوصحف الداودي (تيسيره) بـ (تُستر) فقال: فتح تُستر كان في زمن عمر. وهو تصحيف عجيب، فالحديث يدل على خلافه.\nوقوله: (وَإِنِّي غَزَوْتُ مَعَ رَسُولِ اللهِ - ﷺ - سِتَّ غَزَوَاتٍ أو سبعًا أو ثمانيًا). هو شك من المحدث أو من أبي برزة. وفيه أنه إذا هضم (من) (^١) امرئ ذكر فعله وفضائله.\nوقوله: (وَإِنِّي إِنْ كُنْتُ أَنْ أُرَاْجعَ مَعَ دَابَّتِي، أَحَبُّ إِلَيَّ مِنْ أَنْ أَدَعَهَا تَرْجعُ إِلَي مَأُلَفِهَا فَيَشُقَّ عَلَيَّ.). أخبر أن قطعه للصلاة واتباعه لدابته أفضل من تركها، وإن رجعت إلى مكان علفها وموضعها في داره، وهو المراد بمألفها. أي: الموضع الذي ألفته واعتادته، فكيف إن خشي عليها أنها لا ترجع إلى داره فهذا أشد لقطعه للصلاة واتباعه لها، ففي هذا حجة\n_________\n(^١) كذا بالأصل، ولعلها: حق.","vol":"9","page":303},{"text":"للفقهاء في أن كل ما خشي تلفه من متاع أو مال أو غير ذلك من جميع ما بالناس إليه حاجة أنه يجوز قطع الصلاة وطلبه، وذلك في معنى قطع الصلاة لهرب الدابة.\nوأما قولهﷺ - في حديث عائشة: \"لَقَدْ رَأَيْتُ أُرِيدُ أَنْ آخُذَ قِطْفًا مِنَ الجَنَّةِ حِينَ رَأَيْتُمُونِي جَعَلْتُ أَتَقَدَّمُ\" فهذا المشي عمل في الصلاة. وكذلك قوله بعده: \"حِينَ رَأَيْتُمُونِي تَأَخَّرْتُ\" عمل أيضًا إلا أنه ليس فيه قطع للصلاة ولا استدبار للقبلة، ولا مشي كثير مثل من يمشي (ممن) (^١) انفلتت دابته وبعدت عنه، فدل أن المشي إلى دابته خطى يسيرة نحو تقدمه - ﷺ - إلى القطف، وكانت دابته قريبًا منه في قبلته أنه لا يقطع صلاته.\nوقد سئل الحسن البصري عن رجل صلى فأشفق أن تذهب دابته.\nقَالَ: ينصرف. قيل له: أيتم على ما مضى؟ قَالَ: إذا ولى ظهره القبلة استأنف الصلاة (^٢).\nوسئل قتادة عن رجل دخلت الشاة بيته وهو يصلي فطأطأ رأسه ليأخذ القصبة يضربها. قَالَ: لا بأس بذلك (^٣).\n_________\n(^١) بالأصل: من.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٢/ ٢٦١ (٣٢٨٨) كتاب: الصلاة، باب: الرجل يكون في الصلاة فيخشى أن يذهب دابته ..\n(^٣) ورد بهامش الأصل: ثم بلغ في الحادي بعد المائة. كتبه مؤلفه غفر الله له.","vol":"9","page":304},{"text":"<span data-type='title' id=toc-1000>١٢ - باب مَا يَجُوزُ مِنَ البُصَاقِ وَالنَّفْخِ فِي الصَّلَاةِ</span>\nوَيُذْكَرُ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو: نَفَخَ النَّبِيُّ - ﷺ - فِي سُجُودِهِ فِي كُسُوفٍ.\n\n١٢١٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - رَأَى نُخَامَةً فِي قِبْلَةِ المَسْجِدِ، فَتَغَيَّظَ عَلَى أَهْلِ المَسْجِدِ وَقَالَ: \"إِنَّ اللهَ قِبَلَ أَحَدِكُمْ، فَإِذَا كَانَ فِي صَلَاتِهِ فَلَا يَبْزُقَنَّ\" أَوْ قَالَ \"لَا يَتَنَخَّمَنَّ\". ثُمَّ نَزَلَ فَحَتَّهَا بِيَدِهِ. وَقَالَ ابْنُ عُمَرَ ﵄: إِذَا بَزَقَ أَحَدُكُمْ فَلْيَبْزُقْ عَلَى يَسَارِهِ. [انظر: ٤٠٦ - مسلم: ٥٤٧ - فتح: ٣/ ٨٤]\n\n١٢١٤ - حَدَّثَنَا مُحَمَّدٌ حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا كَانَ فِي الصَّلَاةِ فَإِنَّهُ يُنَاجِي رَبَّهُ، فَلَا يَبْزُقَنَّ بَيْنَ يَدَيْهِ وَلَا عَنْ يَمِينِهِ، وَلَكِنْ عَنْ شِمَالِهِ تَحْتَ قَدَمِهِ اليُسْرَى\". [انظر: ٢٤١ - مسلم: ٤١٣، ٥٥١ - فتح: ٣/ ٥٤]\nثم أسند فيه حديث ابن عمر أنه - ﵇ - رَأى نُخَامَةً فِي قِبْلَةِ المَسْجِدِ .. الحديث.\nوحديث أنس: \"إِذَا كَانَ أحدكم فِي الصَّلَاةِ فَإِنَّهُ يُنَاجِي رَبَّهُ، فَلَا يَبْزُقَنَّ بَيْنَ يَدَيْهِ .. \" الحديث.\nأما حديث عبد الله بن عمرو المعلق فأخرجه أبو داود والنسائي والترمذي في \"شمائله\" (^١). وإنما قَالَ: ويذكر. لأنه من رواية عطاء بن السائب، ولم يخرج له إلا حديثًا واحدًا مقرونًا، واختلط بآخره\n_________\n(^١) \"سنن أبي داود\" برقم (١١٩٤) كتاب: الصلاة، باب: من قال: يركع ركعتين، و\"سنن النسائي\" ٣/ ١٣٧ - ١٣٨ كتاب: الكسوف، باب: كيف صلاة الكسوف و\"شمائل الترمذي\" ص ١٤٥ (٣٢٥) باب: ما جاء في بكاء رسول الله - ﷺ -.\nوصححه الألباني في \"صحيح أبي داود\" برقم (١٠٧٩).","vol":"9","page":305},{"text":"فيحتج بمن سمع منه قبله.\nوحديث ابن عمر وأنس سلفا في المساجد (^١).\nوشيخ البخاري في حديث أنس: محمد، وهو بندار. واعترض أبو عبد الملك بأن البخاري ذكر النفخ ولم يذكر له حديثًا، وهو عجيب، فقد ذكره معلقًا.\nإذا عرفت ذلك، فاختلف العلماء في النفخ في الصلاة متعمدًا، فكرهه طائفة ولم توجب على من نفخ إعادة، روي ذلك عن ابن مسعود وابن عباس والنخعي (^٢)، ورواية عن مالك، وهو قول أبي يوسف وأشهب وأحمد وإسحاق (^٣)، وقالت طائفة: هو بمنزلة الكلام يقطع الصلاة. وروي عن سعيد بن جبير (^٤)، وهو قول مالك في \"المدونة\" (^٥): وكذا من تنحنح، وعندنا البطلان إن بان حرفان (^٦).\nاحتج للأول بأنه - ﷺ - يحتمل أنه سها أو تنفس صعداء، وبدر ذلك منه من الخوف من الكسوف، وأنها أيضًا ليست حروف هجاء، واحتج مالك للثاني بقوله: ﴿فَلَا تَقُلْ لَهُمَا أُفٍّ﴾ [الإسراء: ٢٣]\n_________\n(^١) برقم (٤٠٥ - ٤٠٦) كتاب: الصلاة، باب: حك البزاق باليد من المسجد.\n(^٢) روى ذلك ابن المنذر في \"الأوسط\" ٣/ ٢٤٥ - ٢٤٦.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٠١، \"الذخيرة\" ٢/ ١٤٠، \"المغني\" ٢/ ٤٥٢. وروي عن أحمد رواية ثانية: بأن النفخ بمنزلة الكلام وقال أيضًا: قد فسدت صلاته.\nانظر: \"المغني\" ٢/ ٤٥١.\n(^٤) رواه ابن أبي شيبة ٢/ ٦٧ (٦٥٣٧) كتاب: الصلوات، باب: في النفخ في الصلاة.\nوذكره ابن المنذر في \"الأوسط\" ٣/ ٢٤٦.\n(^٥) \"المدونة\" ١/ ١٠١.\n(^٦) انظر: \"المجموع\" ٤/ ١١، ٢١.","vol":"9","page":306},{"text":"وفي المسألة قول ثالث: أنه إن كان يسمع كالكلام فيقطع الصلاة، وهو قول أبي حنيفة والثوري ومحمد، ورجح ابن بطال الأول فقَالَ: إنه أولى لما ذكره البخاري (^١).\nوذكر ابن أبي شيبة عن أبي صالح أن قريبًا لأم سلمة صلى فنفخ، فقالت أم سلمة: لا تفعل، فإن رسول الله - ﷺ - قَالَ لغلام لنا أسود: \"يا رباح، ترب وجهك\" (^٢) وقال ابن بريدة: كان يقال: من الجفاء أن ينفخ الرجل في صلاته (^٣).\nفدل هذا أن من كرهه إنما جعله من الجفاء وسوء الأدب، لا أنه بمنزلة الكلام عنده، ألا ترى أن أم سلمة لم تأمر قريبها حين نفخ في الصلاة بإعادتها؟ ولو كان بمنزلة الكلام عندها ما تركت بيان ذلك، ولا فعله الشارع، ويدل على صحة هذا اتفاقهم على جواز التنخم والبصاق في الصلاة، وليس في النفخ من النطق بالفاء والهمزة أكثر مما في البصاق من النطق بالفاء والتاء اللتين يفهمان من رمي البصاق، ولما اتفقوا على جواز البصاق في الصلاة جاز النفخ فيها، إذ لا فرق في أن كل واحد منهما بحروف.\nولذلك ذكر البخاري حديث البصاق في هذا الباب؛ ليستدل به على جواز النفخ؛ لأنه لم يسند حديث عبد الله بن عمرو، واعتمد على الاستدلال من حديث النخامة والبصاق وهو استدلال حسن.\nوأما البصاق اليسير فإنه يحتمل في الصلاة، إذا كان على اليسار أو تحت القدم كما في الحديث، غير أنه ينبغي إرساله بغير نطق بحرف مثل\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٢٠٥.\n(^٢) \"المصنف\" ٢/ ٦٨ (٦٥٤٨) كتاب: الصلوات، باب: النفخ في الصلاة.\n(^٣) \"المصنف\" ٢/ ٦٧ - ٦٨ (٦٥٤٦).","vol":"9","page":307},{"text":"التاء والفاء اللتين يفهمان من رمي البصاق؛ لأن ذلك من النطق، وهو خلاف الخشوع فيها.\nوورد: \"من نفخ في صلاته فقد تكلم\" (^١) (^٢).\nوفي \"المصنف\" عن ابن جبير: ما أبالي نفخت في الصلاة أو تكلمت، النفخ في الصلاة كلام.\nوكان إبراهيم يكرهه، وكذا ابن أبي الهذيل، ومكحول وعطاء وأبو عبد الرحمن والشعبي وأم سلمة ويحيى بن أبي كثير.\nوعن ابن عباس: النفخ في الصلاة يقطع الصلاة (^٣).\nوقوله: (\"إِنَّ اللهَ قِبَلَ أَحَدِكُمْ، فَإِذَا كَانَ فِي صَلَاِتهِ فَلَا يَبْزُقَنَّ\") خص النهي إذ ذاك لشرف الصلاة والاستقبال.\nوالمراد بقول: (\"قبل أحدكم\") ثوابه وإحسانه من قبل وجهه، فيجب تنزيه تلك الجهة عن البصاق أو ما أمره بتنزيهه وتعظيمه قبل وجهه، وأن في تعظيم تلك الجهة تعظيم الرب ﷻ. وقيل: معناه أن مقصوده بينه وبينها فَيُصَان، وهذا كله في البصاق الظاهر.\n_________\n(^١) ورد بهامش الأصل ما نصه: قوله: وورد \"من نفخ … \" إلى آخره، هو حديث في النسائي أنه - ﵇ - مَرّ برباح وهو يصلي، فنفخ في سجوده فقال \"يا رباح لا تنفخ إن من نفخ فقد تكلم\" وفي سنده عنبسة بن الأزهر قال أبو حاتم: لا بأس به وليس بحجة انتهى، وقد ذكره عبد الحق وضعفه بسبب عنبسة فاعلمه.\n(^٢) رواه النسائي في \"الكبرى\" ١/ ١٩٦ (٥٤٨) كتاب: السهو، باب: النهي عن النفخ في الصلاة، وعبد الرزاق في \"مصنفه\" ٢/ ١٨٩ (٣٠١٧) كتاب: الصلاة، باب: النفخ في الصلاة. عن أم سلمة.\n(^٣) \"المصنف\" ٢/ ٦٧ - ٦٨ (٦٥٣٧ - ٦٥٤٠، ٦٥٤٢، ٦٥٤٣ - ٦٥٤٥، ٦٥٤٧ - ٦٥٤٩).","vol":"9","page":308},{"text":"و(النخامة): النخاعة، قاله ابن فارس (^١). قَالَ الداودي: وهي الشيء الخاثر ينزل من الرأس أو يخرج من الصدر فيخالط البصاق. و(حتها): أزالها؛ لأنه كريه المنظر.\nوقول سلمان إبراهيم النخعي أن البصاق نجس (^٢). خلاف الإجماع ولا يكتفي بدفن الدم في المسجد، قَالَ مالك: من دمى فوه فيه فلينصرف حَتَّى يزول عنه. قَالَ: ولا بأس أن يبصق أمامه أو عن يساره أو عن يمينه، والأفضل عن اليسار (^٣).\nقَالَ أبو عبد الملك: ولعل هذا الحديث لم يبلغ مالكا. ومعنى قوله: (\"تحت قدمه اليسرى\") أي: مع دفنه.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٨٦١.\n(^٢) روى هذين الأثرين ابن حزم في \"المحلى\" ١/ ١٣٩.\n(^٣) انظر: \"المدونة\" ١/ ٩٩.","vol":"9","page":309},{"text":"<span data-type='title' id=toc-1001>١٣ - باب مَنْ صَفَّقَ جَاهِلًا مِنَ الرِّجَالِ فِي صَلَاتِهِ لَمْ تَفْسُدْ صَلَاتُهُ</span>\nفِيهِ سَهْلُ بْنُ سَعْدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nهذا الحديث سلف الكلام عليه مع الترجمة.","vol":"9","page":310},{"text":"<span data-type='title' id=toc-1002>١٤ - باب إِذَا قِيلَ لِلْمُصَلِّي تَقَدَّمْ أَوِ انْتَظِرْ فَانْتَظَرَ فَلَا بَأْسَ</span>\n١٢١٥ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ - قَالَ: كَانَ النَّاسُ يُصَلُّونَ مَعَ النَّبِيِّ - ﷺ - وَهُمْ عَاقِدُو أُزْرِهِمْ مِنَ الصِّغَرِ عَلَى رِقَابِهِمْ، فَقِيلَ لِلنِّسَاءِ: \"لَا تَرْفَعْنَ رُءُوسَكُنَّ حَتَّى يَسْتَوِيَ الرِّجَالُ جُلُوسًا\". [انظر: ٣٦٢ - مسلم: ٤٤١ - فتح: ٣/ ٨٦]\nذكر فيه حديث سهل بن سعد قَالَ: كَانَ النَّاسُ يُصَلُّونَ مَعَ النَّبِيِّ - ﷺ - وَهُمْ عَاقِدُو أُزْرِهِمْ مِنَ الصِّغَرِ عَلَى رِقَابِهِمْ .. الحديث.\nوقد سلف في باب: إذا كان الثوب ضيقًا (^١)، وقطعة منه معلقًا في باب: عقد الإزار على القفا في الصلاة (^٢).\nوقوله: (من الصغر) أي: من صغر الثياب، وهذا في أول الإسلام حين القلة، ثم جاء الفتوح.\nوالتقدم في هذا الحديث هو تقدم الرجال بالسجود النساء؛ لأن النساء إذا لم يرفعن رءوسهن حَتَّى يستوي الرجال جلوسًا فقد تقدموهن بذلك، وصرن منتظرات لهم.\nوفيه: جواز وقوع فعل المأموم بعد الإمام بمدة، ويصح إتمامه كمن زحم ولم يقدر على الركوع والسجود حَتَّى قام الناس.\nوفيه: جواز سبق المأمومين بعضهم لبعض في الأفعال، ولا يضر ذلك.\nوفيه: إنصات المصلي لمخبر يخبره.\n_________\n(^١) برقم (٣٦٢) كتاب: الصلاة.\n(^٢) قبل الرواية (٣٥٢) كتاب: الصلاة.","vol":"9","page":311},{"text":"وفيه: جواز الفتح على المصلي وإن كان الذي يفتح عليه في غير صلاة؛ لأنه قد يجوز أن يكون القائل للنساء: \"لا ترفعن رءوسكن حَتَّى يستوي الرجال جلوسًا\". ومثله حديث: كان النساء يسرعن الانصراف إذا قضوا (^١) الصلاة؛ لئلا يلحقهم (^٢) الرجال، والعكس كذلك (^٣).\nوفيه: التنبيه على جواز إصغاء المصلي في الصلاة إلى الخطاب الخفيف، وتفهمه، والتربص في إتيانها لحق غيره، ولغير مقصود الصلاة، فيؤخذ من هذا صحة انتظار الإمام في الركوع للداخل؛ ليدرك الإحرام والركعة إذا كان ذلك خفيفا، ويضعف القول بإبطال الصلاة بذلك، وهو قول سُحنون بناءً على أن الإطالة -والحالة هذِه- أجنبية عن مقصود الصلاة (^٤).\n_________\n(^١) ورد بالأصل فوق هذِه الكلمة: كذا.\n(^٢) ورد بالأصل فوق هذِه الكلمة: كذا.\n(^٣) سبق برقم (٨٧٠، ٨٢٧) وكتاب: الأذان، باب: سرعة انصراف النساء من الصبح.\n(^٤) قال سحنون بانتظار الإمام إذا أحسَّ أحدًا دخل المسجد وإن طال ذلك.\nانظر \"الذخيرة\" ٢/ ٢٧٤، \"التاج والإكليل\" ١/ ٤٠٥، \"مواهب الجليل\" ١/ ٤٠٤.","vol":"9","page":312},{"text":"<span data-type='title' id=toc-1003>١٥ - باب لَا يَرُدُّ السَّلَامَ فِي الصَّلَاةِ</span>\n١٢١٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا ابْنُ فُضَيْلٍ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللهِ قَالَ: كُنْتُ أُسَلِّمُ عَلَى النَّبِيِّ - ﷺ - وَهُوَ فِي الصَّلَاةِ فَيَرُدُّ عَلَيَّ، فَلَمَّا رَجَعْنَا سَلَّمْتُ عَلَيْهِ، فَلَمْ يَرُدَّ عَلَيَّ وَقَالَ: \"إِنَّ فِي الصَّلَاةِ شُغْلًا\". [انظر: ١١٩٩ - مسلم: ٥٣٨ - فتح: ٣/ ٨٦]\n\n١٢١٧ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا كَثِيرُ بْنُ شِنْظِيرٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - فِي حَاجَةٍ لَهُ فَانْطَلَقْتُ، ثُمَّ رَجَعْتُ وَقَدْ قَضَيْتُهَا، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَسَلَّمْتُ عَلَيْهِ، فَلَمْ يَرُدَّ عَلَىَّ، فَوَقَعَ فِي قَلْبِى مَا اللهُ أَعْلَمُ بِهِ، فَقُلْتُ فِي نَفْسِي: لَعَلَّ رَسُولَ اللهِ - ﷺ - وَجَدَ عَلَيَّ أَنِّي أَبْطَأْتُ عَلَيْهِ، ثُمَّ سَلَّمْتُ عَلَيْهِ فَلَمْ يَرُدَّ عَلَيَّ، فَوَقَعَ فِي قَلْبِي أَشَدُّ مِنَ المَرَّةِ الأُولَى، ثُمَّ سَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ فَقَالَ: \"إِنَّمَا مَنَعَنِي أَنْ أَرُدَّ عَلَيْكَ أَنِّي كُنْتُ أُصَلِّي\". وَكَانَ عَلَى رَاحِلَتِهِ مُتَوَجِّهًا إِلَي غَيْرِ القِبْلَةِ. [انظر ٤٠٠ - مسلم: ٥٤٠ - فتح: ٣/ ٨٦]\nذكر فيه حديث علقمة، عَنْ عَبْدِ اللهِ قَالَ: كُنْتُ أُسَلِّمُ عَلَى النَّبِيِّ - ﷺ - وَهُو فِي الصَّلَاةِ فَيَرُدُّ عَلَيَّ .. الحديث.\nوحديث عطاء عن جابر: قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - فِي حَاجَةٍ لَهُ فَانْطَلَقْتُ .. الحديث.\nوقد سلف الأول في باب: ما ينهى من الكلام (^١)، والثاني ذكرته فيه، وأخرجه مسلم أيضًا (^٢)، وأخرجه أيضًا من حديث أبي الزبير عن جابر (^٣)، وحكى ابن بطال هنا الإجماع أنه لا يرد السلام نطقًا (^٤)، وقد أسلفناه في موضعه.\n_________\n(^١) برقم (١١٩٩) كتاب: العمل في الصلاة.\n(^٢) \"صحيح مسلم\" (٥٣٨) كتاب المساجد، باب تحريم الكلام في الصلاة ونسخ ..\n(^٣) \"صحيح مسلم\" (٥٤٠).\n(^٤) \"شرح ابن بطال\" ٣/ ١٨٨.","vol":"9","page":313},{"text":"قَالَ: واختلفوا: هل يرد بالإشارة؟ فكرهته طائفة، روي ذلك عن ابن عمر وابن عباس، وهو قول أبي حنيفة والشافعى وأحمد وإسحاق وأبي ثور (^١).\nواحتجٍ الطحاوي لأصحابه بقوله: فلم يرد عليه. وقال: \"إن في الصلاة شغلًا\" (^٢).\nواختلف فيه قول مالك، فمرة كرهه ومرة أجازه، وقال: ليرد مشيرًا بيده ورأسه.\nورخصت فيه طائفة، روي عن سعيد بن المسيب وقتادة والحسن (^٣).\nوفيه قول ثالث أنه يرد إذا فرغ، وقد سلف هناك.\nواحتج الذين رخصوا في ذلك بما رواه ابن أبي شيبة، عن وكيع، عن ابن عون، عن ابن سيرين قَالَ: لما قدم عبد الله من الحبشة وأتى النبي - ﷺ - وهو يصلي، فسلم عليه فأومأ وأشار برأسه (^٤).\nوعن ابن عمر قَالَ: سألت صهيبًا: كيف كان النبي - ﷺ - يصنع حين يسلم عليه وهو يصلي؟ قَالَ: يشير بيده (^٥).\n_________\n(^١) هذِه العبارة فيها اضطراب.\nفممن قال: يستحب رد السلام بالإشارة ابن عمر وابن عباس والشافعي وأحمد وإسحاق وأبو ثور. وقال أبو حنيفة لا يرد لا لفظًا ولا إشارة. بل هو ما ذكره المصنف في أول فوائد حديث رقم (١١٩٩) من نهاية شرح الحديث.\nانظر: \"المجموع\" ٤/ ٣٧، \"الشرح الكبير\" ٤/ ٤٧.\n(^٢) \"شرح معاني الآثار\" ١/ ٤٥٥ - ٤٥٦.\n(^٣) ذكرها ابن المنذر في \"الأوسط\" ٣/ ٢٥١.\n(^٤) \"المصنف\" ١/ ٤١٩ (٤٨١٩) كتاب: الصلوات، باب: من كان يرد ويشير بيده أو برأسه.\n(^٥) روى هذا الحديث أبو داود (٩٢٥) كتاب: الصلاة، باب: رد السلام في الصلاة، =","vol":"9","page":314},{"text":"وعن ابن عمر أن النبي - ﷺ - أتى قباء فجاء الأنصار يسلمون عليه وهو يصلي، فأشار إليهم بيده (^١).\nوقال عطاء: سلم رجل عليّ ابن عباس وهو يصلي وأخذ بيده فصافحه وغمزه (^٢).\nوقد ثبتت الإشارة عن النبي - ﷺ - في الصلاة في آثار كثيرة ذكرها البخاري في آخر كتاب الصلاة كما ستعلمه قريبًا (^٣)، فلا معنى لقول من أنكر الرد بالإشارة، وكذلك اختلفوا في السلام على المصلي كما أسلفناه هناك، فكره ذلك قوم. وروي عن جابر بن عبد الله قَالَ: لو دخلت على قوم وهم يصلون ما سلمت عليهم (^٤). قَالَ أبو مجلز:\n_________\n= والترمذي (٣٦٧) كتاب: الصلاة، باب: ما جاء في الإشارة في الصلاة، وابن أبي شيبة ١/ ٤١٨ - ٤١٩ (٤٨١١) كتاب: الصلوات، باب: من كان يرد ويشير بيده أو برأسه، وأحمد ٤/ ٣٣٢، وابن الجارود في \"المنتقى\" ١/ ١٩٦ (٢١٦)، وابن المنذر في \"الأوسط\" ٣/ ٢٤٩ - ٢٥٠، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٥٤، والبيهقي ٢/ ٢٥٩ كتاب: الصلاة، باب: الإشارة في الصلاة. وصححه الألباني في \"صحيح أبي داود\" (٨٥٨).\n(^١) رواه أبو داود (٩٢٧) في الصلاة، باب: رد السلام في الصلاة. والترمذي (٣٦٨) كتاب: الصلاة، باب: ما جاء في الإشارة في الصلاة، وقال: هذا حديث حسن صحيح، وابن الجارود في \"المنتقى\" ١/ ١٩٥ - ١٩٦ (٢١٥)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٥٣ - ٤٥٤، والبيهقي ٢/ ٢٥٩ في الصلاة، باب: الإشارة برد السلام. وقال الألباني في \"صحيح أبي داود\" (٨٦٠): إسناده حسن صحيح.\n(^٢) رواه ابن أبي شيبة ١/ ٤١٩ (٤٨٢٠) باب: من كان يرد ويشير بيده أو برأسه.\n(^٣) ستأتي برقم (١٢٣٤) كتاب: السهو، باب: الإشارة في الصلاة.\n(^٤) رواه عنه ابن أبي شيبة بلفظ: ما كنت لأسلم على رجل وهو يصلي، زاد أبو معاوية: ولو سلم عليَّ لرددت عليه. ١/ ٤١٩ (٤٨١٥) كتاب: الصلوات، باب: من كان يرد ويشير بيده أو برأسه.","vol":"9","page":315},{"text":"السلام على المصلي عَجزٌ (^١)، وكرهه عطاء والشعبي (^٢) ورواه ابن وهب عن مالك، وبه قَالَ إسحاق (^٣). ورخصت فيه أخرى، روي ذلك عن ابن عمر (^٤) وهو قول مالك في \"المدونة\"، قَالَ: لا يكره السلام عليه في فريضة ولا نافلة (^٥)، وفعله أحمد (^٦).\n_________\n(^١) \"المصنف\" ١/ ٤١٨ (٤٨٠٥) كتاب: الصلوات، باب: الرجل يسلم عليه في الصلاة.\n(^٢) رواه ابن أبي شيبة عن الشعبي ١/ ٤١٨ (٤٨٠٦).\nوذكره عنهما ابن المنذر في \"الأوسط\" ٣/ ٢٥٠.\n(^٣) ذكره عنهم ابن المنذر في \"الأوسط\" ٣/ ٢٥٠.\n(^٤) رواه ابن أبي شيبة ١/ ٤١٩ (٤٨١٦) كتاب: الصلوات، باب: من كان يرد ويشير بيده أو برأسه.\n(^٥) \"المدونة\" ١/ ٩٨.\n(^٦) انظر: \"الشرح الكبير\" ٤/ ٤٨.","vol":"9","page":316},{"text":"<span data-type='title' id=toc-1004>١٦ - باب رَفْعِ الأَيْدِي فِي الصَّلَاةِ لأَمْرٍ يَنْزِلُ بِهِ</span>\n١٢١٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ - قَالَ: بَلَغَ رَسُولَ اللهِ - ﷺ - أَنَّ بَنِي عَمْرِو بْنِ عَوْفٍ بِقُبَاءٍ كَانَ بَيْنَهُمْ شَيْءٌ، فَخَرَجَ يُصْلِحُ بَيْنَهُمْ فِي أُنَاسٍ مِنْ أَصْحَابِهِ، فَحُبِسَ رَسُولُ اللهِ - ﷺ - وَحَانَتِ الصَّلَاةُ، فَجَاءَ بِلَالٌ إِلَي أَبِي بَكْرٍ ﵄ فَقَالَ: يَا أَبَا بَكْرٍ، إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ حُبِسَ وَقَدْ حَانَتِ الصَّلَاةُ، فَهَلْ لَكَ أَنْ تَؤُمَّ النَّاسَ؟ قَال: نَعَمْ، إِنْ شِئْتَ. فَأَقَامَ بِلَالٌ الصَّلَاةَ، وَتَقَدَّمَ أَبُو بَكْرٍ - ﵁ - فَكَبَّرَ لِلنَّاسِ، وَجَاءَ رَسُولُ اللهِ - ﷺ - يَمْشِي فِي الصُّفُوفِ يَشُقُّهَا شَقًّا، حَتَّى قَامَ فِي الصَّفِّ، فَأَخَذَ النَّاسُ فِي التَّصْفِيحِ -قَالَ سَهْلٌ: التَّصْفِيحُ هُوَ التَّصْفِيقُ-. قَالَ: وَكَانَ أَبُو بَكْرٍ - ﵁ - لَا يَلْتَفِتُ فِي صَلَاتِهِ، فَلَمَّا أَكْثَرَ النَّاسُ التَفَتَ، فَإِذَا رَسُولُ اللهِ - ﷺ - فَأَشَارَ إِلَيْهِ يَأْمُرُهُ أَنْ يُصَلِّيَ، فَرَفَعَ أَبُو بَكْرٍ - ﵁ - يَدَهُ، فَحَمِدَ اللهَ، ثُمَّ رَجَعَ القَهْقَرَى وَرَاءَهُ حَتَّى قَامَ فِي الصَّفِّ، وَتَقَدَّمَ رَسُولُ اللهِ - ﷺ - فَصَلَّى لِلنَّاسِ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"يَا أَيُّهَا النَّاسُ، مَا لَكُمْ حِينَ نَابَكُمْ شَيْءٌ فِي الصَّلَاةِ أَخَذْتُمْ بِالتَّصْفِيحِ، إِنَّمَا التَّصْفِيحُ لِلنِّسَاءِ، مَنْ نَابَهُ شَيْءٌ فِي صَلَاتِهِ فَلْيَقُلْ: سُبْحَانَ اللهِ\". ثُمَّ التَفَتَ إِلَي أَبِي بَكْرٍ - ﵁ - فَقَالَ: \"يَا أَبَا بَكْرٍ، مَا مَنَعَكَ أَنْ تُصَلِّيَ لِلنَّاسِ حِينَ أَشَرْتُ إِلَيْكَ؟ \". قَالَ أَبُو بَكْرٍ: مَا كَانَ يَنْبَغِي لاِبْنِ أَبِي قُحَافَةَ أَنْ يُصَلِّيَ بَيْنَ يَدَيْ رَسُولِ اللهِ - ﷺ -. [انظر: ٦٨٤ - مسلم: ٤٢١ - فتح: ٣/ ٨٧]\nذكر فيه حديث سهل بن سعد: بَلَغَ النبي - ﷺ - أَنَّ بَنِي عَمْرِو بْنِ عَوْفٍ بِقُبَاءٍ كَانَ بَيْنَهُمْ شَيْءٌ .. الحديث، وفيه: فرفع أبو بكر يده وحمد الله.\nوقد سلف في باب: من دخل ليؤم الناس فجاء الإمام الأول (^١)، وفي باب: ما يجوز من التسبيح والحمد في الصلاة للرجال قريبًا (^٢).\n_________\n(^١) برقم (٦٨٤) كتاب: الأذان.\n(^٢) برقم (١٢٠١) كتاب: العمل في الصلاة.","vol":"9","page":317},{"text":"ورفع الأيدي فيه استسلام وخشوع لله -﷿- في غير الصلاة، فكيف الصلاة التي هي موضوعة للخشوع والضراعة إلى الله، والحجة في الحديث رفع الصديق يديه بحضرة الشارع ولم ينكر ذلك عليه.","vol":"9","page":318},{"text":"<span data-type='title' id=toc-1005>١٧ - باب الخَصْرِ فِي الصَّلَاةِ</span>\n١٢١٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: نُهِيَ عَنِ الخَصْرِ فِي الصَّلَاةِ. وَقَالَ هِشَامٌ وَأَبُو هِلَالٍ: عَنِ ابْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [١٢٢٠ - مسلم ٥٤٥ - فتح: ٣/ ٨٨]\n\n١٢٢٠ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا مُحَمَّدٌ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: نُهِىَ أَنْ يُصَلِّيَ الرَّجُلُ مُخْتَصِرًا. [انظر: ١٢١٩ - مسلم: ٥٤٥ - فتح: ٣/ ٨٨]\nذكر فيه حديث أيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: نُهِيَ عَنِ الخَصْرِ فِي الصَّلَاةِ. وَقَالَ هِشَامٌ وَأَبُو هِلَالٍ: عَنِ ابن سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيَّ - ﷺ -.\nوعن هِشَامٍ، ثَنَا مُحَمَّدٌ، عَنْ أَبِي هُرَيْرَةَ قَالَ: نُهِيَ أَنْ يُصَلِّيَ الرَّجُلُ مُخْتَصِرًا.\nهذا الحديث أخرجه مسلم أيضًا (^١)، وقال أبو داود: يعني: يضع يده على خاصرته (^٢). وأبو هلال اسمه محمد بن سليم الراسبي، روى له الأربعة، وكره ذلك؛ لأنه من فعل الجبارين المتكبرين أو اليهود أو الشيطان، وأن إبليس هبط من الجنة كذلك.\nقالت عائشة: هكذا أهل النار في النار (^٣). وقيل: هو أن يصلي الرجل وبيده عصًا يتوكأ عليها مأخوذ من المخصرة، قاله الهروي (^٤).\nوقيل: لا يتم ركوعها ولا سجودها، كأنه مختصرها. وقيل: أن يقرأ\n_________\n(^١) \"صحيح مسلم\" (٥٤٥) كتاب: العمل في الصلاة، باب: الحضر في الصلاة.\n(^٢) \"سنن أبي داود\" عقب الرواية (٩٤٧) في الصلاة، باب: الرجل يصلي مختصرًا.\n(^٣) رواه ابن أبي شيبة ١/ ٣٩٩ (٤٥٩٢) كتاب: الصلوات، باب: الرجل يضع يده على خاصرته في الصلاة.\n(^٤) انظر: \"غريب الحديث\" ١/ ١٨٥.","vol":"9","page":319},{"text":"فيها من آخر السورة آية أو آيتين، ولا يتم السورة في فرضه، قاله أبو هريرة. ومنه اختصار السجدة، وهو أن يقرأ بها فإذا انتهى إليها جاوزها.\nوقيل: يختصر الآيات التي فيها السجدة فيسجد فيها.\nوكرهه ابن عباس وعائشة والنخعي، وهو قول مالك والشافعي والأوزاعي والكوفيين، وقال ابن عباس في المختصر: إن الشيطان يخصر كذلك، ورأى ابن عمر رجلًا وضع يديه على خاصرتيه فقال: هذا الصلب في الصلاة، وكان رسول الله - ﷺ - ينهى عنه، وقال مجاهد: وضع اليد على الحقو استراحة أهل النار في النار (^١).\nوروي من حديث أبي هريرة: \"الاختصار في الصلاة راحة أهل النار\" (^٢).\nوقال الخطابي: المعنى أنه فعل اليهود في صلاتهم (^٣)، وهم أهل النار لا على أن لأهل النار المخلدين فيها راحة. قَالَ تعالى: ﴿لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ (٧٥)﴾ [الزخرف: ٧٥] وقال أبو الحسن اللخمي: يمكن أن يكون راحتهم هذا النذر، ومعلوم أن الإنسان يفعل مثل ذلك عند الإعياء.\n_________\n(^١) \"المصنف\" ١/ ٣٩٩ - ٤٠٠ (٤٥٩٠، ٤٥٩٣، ٤٥٩٥).\n(^٢) روى هذا الحديث ابن خزيمة في \"صحيحه\" ٢/ ٥٧ (٩٠٩) كتاب: الصلاة، باب: ذكر العلة التي لها زجر عن الاختصار في الصلاة، إذ هي راحة أهل النار ....، وابن حبان في \"صحيحه\" ٦/ ٦٣ (٢٢٨٦) كتاب: الصلاة، باب: ما يكره للمصلي وما لا يكره، والطبراني في \"الأوسط\" ٧/ ٨٥ (٦٩٢٥). وقال: لم يرو هذا الحديث عن هشام بن حسان إلا عبد الله بن الأزور، تفرد به: عيسى بن يونس، والبيهقي ٢/ ٢٨٧ كتاب: الصلاة، باب: كراهية التخصر في الصلاة.\nوقال الذهبي في \"المهذب\" ٢/ ٧٢٦ (٣١٥٤): منكر.\n(^٣) \"معالم السنن\" ١/ ٢٠١.","vol":"9","page":320},{"text":"<span data-type='title' id=toc-1006>١٨ - باب يفكر الرَّجُلُ الشَّيْءَ فِي الصَّلَاةِ</span>.\nوَقَالَ عُمَرُ - ﵁ -: إِنِّي لأُجَهِّزُ جَيْشِي وَأَنَا فِي الصَّلَاةِ.\n\n١٢٢١ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا عُمَرُ -هُوَ ابْنُ سَعِيدٍ- قَالَ: أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الحَارِثِ - ﵁ - قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - العَصْرَ، فَلَمَّا سَلَّمَ قَامَ سَرِيعًا دَخَلَ عَلَى بَعْضِ نِسَائِهِ، ثُمَّ خَرَجَ وَرَأَى مَا فِي وُجُوهِ القَوْمِ مِنْ تَعَجُّبِهِمْ لِسُرْعَتِهِ فَقَالَ: \"ذَكَرْتُ وَأَنَا فِي الصَّلَاةِ تِبْرًا عِنْدَنَا، فَكَرِهْتُ أَنْ يُمْسِيَ أَوْ يَبِيتَ عِنْدَنَا فَأَمَرْتُ بِقِسْمَتِهِ\". [انظر: ٨٥١ - فتح: ٣/ ٨٩]\n\n١٢٢٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرٍ، عَنِ الأَعْرَجِ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أُذِّنَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ لَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعَ التَّأْذِينَ، فَإِذَا سَكَتَ المُؤَذِّنُ أَقْبَلَ، فَإِذَا ثُوِّبَ أَدْبَرَ، فَإِذَا سَكَتَ أَقْبَلَ، فَلَا يَزَالُ بِالمَرْءِ يَقُولُ لَهُ: اذْكُرْ مَا لَمْ يَكُنْ يَذْكُرُ، حَتَّى لَا يَدْرِي كَمْ صَلَّى\". قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ: إِذَا فَعَلَ أَحَدُكُمْ ذَلِكَ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ قَاعِدٌ. وَسَمِعَهُ أَبُو سَلَمَةَ مِنْ أَبِي هُرَيْرَةَ ﵁. [انظر: ٦٠٨ - مسلم: ٣٨٩ - فتح: ٣/ ٨٩]\n\n١٢٢٣ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ قَالَ: أَخْبَرَنِي ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: يَقُولُ النَّاسُ أَكْثَرَ أَبُو هُرَيْرَةَ. فَلَقِيتُ رَجُلًا فَقُلْتُ: بِمَ قَرَأَ رَسُولُ اللهِ - ﷺ - البَارِحَةَ فِي العَتَمَةِ؟ فَقَالَ لَا أَدْرِي. فَقُلْتُ: لَمْ تَشْهَدْهَا؟ قَالَ: بَلَى. قُلْتُ: لَكِنْ أَنَا أَدْرِي، قَرَأَ سُورَةَ كَذَا وَكَذَا. [فتح: ٣/ ٩٠]\nثم ذكر فيه عن عقبة بن الحارث: قَالَ: صليتُ مَعَ النَّبِيِّ - ﷺ - العَصْرَ، فَلَمَّا سَلَّمَ قَامَ سَرِيعًا دَخَلَ عَلَى بَعْضِ نِسَائِهِ .. الحديث.\nوعن الأَعْرَجِ عن أبي هُرَيْرَةَ، قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أُذِّنَ بالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ .. \" الحديث. قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ: إِذَا فَعَلَ أَحَدُكُمْ ذَلِكَ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُو قَاعِدٌ. وَسَمِعَهُ أَبُو سَلَمَةَ مِنْ أَبِي هُرَيْرَةَ.","vol":"9","page":321},{"text":"وعن سَعِيدٍ المَقْبُرِيِّ قَالَ: قَالَ أَبُو هُرَيْرَةَ: يَقُولُ النَّاسُ أَكْثَرَ أَبُو هُرَيْرَةَ .. الحديث.\nالشرح:\nأما أثر عمر فرواه ابن أبي شيبة، عن حفص، عن عاصم، عن أبي عثمان النهدي عنه: إني لأجهز جيشي وأنا في الصلاة (^١).\nوحديث عقبة تقدم في باب: من صلى بالناس فذكر حاجته (^٢).\nوحديث أبي هريرة الأول تقدم في الأذان (^٣)، ووجه إدخاله هنا: أذكر كذا إلى آخره. وقول أبي سلمة يأتي قريبًا في السهو (^٤)، وحديثه الثاني من أفراده.\nوأثر عمر إنما كان فيما يقل فيه التفكر، يذكر في نفسه: أخرج فلانًا ومعه كذا من العدد، فيأتي على ما يريده في أقل شيء من الفكرة، وأما إن تابع التفكر وأكثر حَتَّى لا يدري كم صلى، فهذا لاهٍ في صلاته. قَالَ ابن التين: ويجب عليه الإعادة.\nوقول أبي هريرة: (يقول الناس: أكثر أبو هريرة). ثم ذكر ما قَالَ\nللرجل، وما قيل له فإنما يغبط الناس بحفظه، وبينها لئلا ينساها، وقد كان ابن شهاب يحدث خادمه بالحديث لئلا ينسى، وليس من أهله، وكان إذا خرج إلى البادية صنع طعامًا لهم وحدثهم لئلا ينسى.\nوفيه: أنه أكثر من العلم، وكان حافظًا له ضابطًا. والإكثار ليس عيبًا، وإنما يكون عيبًا فيه إذا خشي قلة الضبط، فقد يكون من الناس\n_________\n(^١) \"المصنف\" ٢/ ١٨٨ (٧٩٥١) كتاب: الصلوات.\n(^٢) برقم (٨٥١) كتاب: الأذان.\n(^٣) برقم (٦٣٩) باب: هل يخرج من المسجد لعلة؟.\n(^٤) سيأتي برقم (١٢٣٢) باب: السهو في الفرض والتطوع.","vol":"9","page":322},{"text":"غير مكثر من العلم ولا ضابط له مثل هذا الرجل لم يحفظ ما قرأ به - ﷺ - في العتمة.\nوفيه: أنه قد يجوز أن ينفي فعل الشيء عمن لم يحكمه؛ لأن أبا\nهريرة قَالَ للرجل: لم تشهدها؟ يريد شهودًا تامًا، فقال الرجل: بل شهدتها. كما يقال للصانع إذا لم يحسن صنعته: ما صنعت شيئًا. يريدون الإتقان، وللمتكلم: ما قلتَ شيئًا. إذا لم يعلم ما يقول.\nوقول الرجل لأبي هريرة: لا أدري بما قرأ رسول الله - ﷺ -. يدل على أنه كان مفكرًا في صلاته، فلذلك لم يدر ما قرأ به رسول الله - ﷺ -.\nإذا تقرر ذلك: فالفكر في الصلاة أمر غالب لا يمكن الاحتراز من جميعه، لما جعل الله للشيطان من السبيل إلى تذكيرنا ما يُسهينا به عن صلاتنا، وخير ما اشتغل به في الصلاة مناجاة الجليل ﷻ، ثم بعده الفكر في إقامة حدود الله كالفكر في تفريق الصدقة كما فعله - ﷺ -، أو في تجهيز جيش الله تعالى على أعدائه المشركين كما فعل عمر (^١).\nوروى هشام بن عروة، عن أبيه: قَالَ عمر: (إني) (^٢) لأحسب جزية البحرين وأنا في الصلاة (^٣). ولذلك قَالَ - ﷺ -: \"من صلى ركعتين لا يحدث فيهما نفسه غفر له ما تقدم من ذنبه\" (^٤) للحض على الإقبال على الصلاة، وليجاهد الشيطان في ذلك بما رغبهم فيه وأعلمهم من غفران الذنوب لمن أجهد نفسه فيه.\n_________\n(^١) \"المصنف\" ٢/ ١٨٨ (٧٩٥١).\n(^٢) في الأصل أنه.\n(^٣) السابق (٧٩٥٠).\n(^٤) سلف برقم (١٥٩).","vol":"9","page":323},{"text":"وهذا الانصراف من رسول الله - ﷺ - لا يدخل في معنى التخطي؛ لأن على الناس كلهم الانصراف بعد الصلاة، فمن بقي في موضعه فهو مختار لذلك، وإنما التخطي في الدخول في المسجد لا في الخروج منه.\nوأما قوله - ﷺ -: \"اذكر كذا، اذكر كذا\" فإن أبا حنيفة أتاه رجل قد دفع مالًا ثم غاب عن مكانه سنين، فلما. انصرف نسي الموضع الذي جعله، فذكر ذلك لأبي حنيفة؛ تبركًا برأيه، ورغبة في فضل دعائه، فقال له أبو حنيفة: توضأ هذِه الليلة وصل، وأخلص النية في صلاتك لله، وفرغ قلبك من خواطر الدنيا، ومن كل عارض فيها.\nفلما جاء الليل فعل الرجل ما أمره به واجتهد أن لا يجري على باله شيئًا من أمور الدنيا، فجاءه الشيطان، فذكَّره بموضع المال فقصده من وقته، فوجده، فلما أصبح غدا إلى أبي حنيفة فأخبره بوجوده للمال، فقال أبو حنيفة: قدرت أن الشيطان سيرضى أن يشغله عن إخلاص فعله في صلاته لله تعالى ويصالحه على ذلك بتذكيره بما يقدمه من ماله ليلهيه عن صلاته استدلالًا بهذا الحديث. فعجب جلساؤه من جودة انتزاعه لهذا المعنى الغامض من هذا الحديث، وذكره ابن الجوزي في \"الأذكياء\" (^١).\n_________\n(^١) \"الأذكياء\" ص ٧٦.","vol":"9","page":324},{"text":"٢٢ كتاب السهو","vol":"9","page":325},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1007>٢٢ - كتاب السهو</span>\n<span data-type='title' id=toc-1008>١ - باب فِي السَّهْوِ إِذَا قَامَ مِنْ رَكْعَتَيِ الفَرِض</span>\n١٢٢٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ عَبْدِ اللهِ ابْنِ بُحَيْنَةَ ﵁ أَنَّهُ قَالَ: صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - رَكْعَتَيْنِ مِنْ بَعْضِ الصَّلَوَاتِ، ثُمَّ قَامَ فَلَمْ يَجْلِسْ، فَقَامَ النَّاسُ مَعَهُ، فَلَمَّا قَضَى صَلَاتَهُ وَنَظَرْنَا تَسْلِيمَهُ كَبَّرَ قَبْلَ التَّسْلِيمِ، فَسَجَدَ سَجْدَتَيْنِ وَهُوَ جَالِسٌ، ثُمَّ سَلَّمَ. [انظر: ٨٢٩ - مسلم: ٥٧٠ - فتح: ٣/ ٩٢]\n\n١٢٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ عَبْدِ اللهِ ابْنِ بُحَيْنَةَ ﵁ أَنَّهُ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَامَ مِنِ اثْنَتَيْنِ مِنَ الظُّهْرِ لَمْ يَجْلِسْ بَيْنَهُمَا، فَلَمَّا قَضَى صَلَاتَهُ سَجَدَ سَجْدَتَيْنِ، ثُمَّ سَلَّمَ بَعْدَ ذَلِكَ. [انظر: ٨٢٩ - مسلم: ٥٧٠ - فتح: ٣/ ٩٢]\nذكر فيه حديث عَبْدِ اللهِ ابن بُحَيْنَةَ أَنَّهُ قَالَ: صَلَّى لَنَا رَسُولُ اللهِ - ﷺ - رَكْعَتَيْنِ مِنْ بَعْضِ الصَّلَوَاتِ .. الحديث.","vol":"9","page":327},{"text":"وعنه: قَامَ مِنِ اثْنَتَيْنِ مِنَ الظُّهْرِ .. الحديث.\nوقد سلف في باب: من لم ير التشهد الأول واجبًا (^١). ويأتي قريبًا (^٢)، وهذِه الصلاة هي الظهر كما بينت في الطريق الثاني، وهذا الحديث هو أحد الأحاديث التي عليها مدار باب سجود السهو، وعليها تشعبت مذاهب العلماء.\nثانيها: حديث أبي هريرة في قصة ذي اليدين (^٣).\nثالثها: حديثه: \"إذا لم يدر أحدكم كم صلى\" (^٤).\nرابعها: حديث عمران بن حصين (^٥).\nخامسها: حديث ابن مسعود (^٦).\nسادسها: حديث عبد الرحمن بن عوف (^٧).\nوقوله: (ثم قام فلم يجلس). هو موضع استدلال البخاري في الترجمة.\nوفيه سجود السهو قبل السلام، وقد اختلف العلماء فيه على ثلاث فرق:\nفرقة قالت: إنه قبل السلام مطلقًا، زيادة كان أو نقصانًا، وتعلقت بظاهر هذا الحديث، وهو أظهر أقوال الشافعي (^٨)، ورواية عن أحمد،\n_________\n(^١) برقم (٨٢٩) كتاب: الأذان.\n(^٢) برقم (١٢٣٠) كتاب: السهو، باب: من يكبر في سجدتي السهو.\n(^٣) سلف برقم (٤٨٢) كتاب: الصلاة، باب: تشبيك الأصابع في المسجد وغيره.\n(^٤) سيأتي برقم (١٢٣١) كتاب: السهو، باب: إذا لم يدر كم صلى ثلاثًا أو أربعًا سجد سجدتين وهو جالس.\n(^٥) رواه مسلم برقم (٥٧٤) كتاب: المساجد، باب: السهو في الصلاة والسجود.\n(^٦) سلف برقم (٤٠٤) كتاب: الصلاة، باب: ما جاء في القبلة، ومن لم ير الإعادة ..\n(^٧) سيأتي تخريجه.\n(^٨) انظر: \"المجموع\" ٤/ ٤١.","vol":"9","page":328},{"text":"حكاها أبو الخطاب (^١)، وهو مروي عن أبي هريرة ومكحول والزهري وربيعة والليث ويحيى بن سعيد الأنصاري والأوزاعي (^٢).\nواحتجوا أيضًا بحديث ابن عباس عن عبد الرحمن بن عوف في ذلك، أخرجه الترمذي وابن ماجه، قَالَ الترمذي: حسن صحيح، والحاكم وقال: صحيح الإسناد، وقال مرة: على شرط مسلم (^٣).\nوقال البيهقي: وصله يحيى بن عبد الله، وهو ضعيف (^٤).\nوَطرقَهُ الدارقطني في \"علله\" ثم قَالَ: فرجع الحديث إلى إسماعيل ابن مسلم، وهو ضعيف (^٥).\nواحتجوا أيضًا بأحاديث:\nأحدها: حديث أبي سعيد الخدري، وفيه: \"يسجد سجدتين قبل أن يسلم\" أخرجه مسلم منفردًا به، ورواه مالك مرسلا (^٦)، وقال الدارقطني:\n_________\n(^١) \"الانتصار في المسائل الكبار\" ٢/ ٣٦٧.\n(^٢) رواه ابن أبي شيبة عن مكحول والزهري ١/ ٣٨٧ (٤٤٤٩) كتاب: الصلوات، باب: من كان يقول: اسجدهما قبل أن تسلم. وذكر هذِه الآثار جميعها ابن المنذر في \"الأوسط\" ٣/ ٣٠٨.\n(^٣) رواه الترمذي برقم (٣٩٨) كتاب: الصلاة، باب: ما جاء في الرجل يصلي فيشك في الزيادة والنقصان وقال: حديث حسن غريب صحيح، وابن ماجه (١٢٠٩) كتاب: الصلاة، باب: ما جاء فيمن شك في صلاته فرجع إلى اليقين، والحاكم ١/ ٣٢٤ - ٣٢٥ كتاب: السهو، باب: سجدتا السهو إذ لم يدركم صلى. وقال: هذا حديث مفسر صحيح الإسناد ولم يخرجاه، وصححه الألباني في \"صحيح الترمذي\" (٣٢٦).\n(^٤) \"السنن الكبرى\" ٢/ ٣٣٢ كتاب: الصلاة، باب: من شك في صلاته فلم يدر صلى ثلاثًا أو أربعًا، ووقع فيها: حسين بن عبد الله.\n(^٥) \"علل الدارقطني\" ٤/ ٢٥٧ - ٢٦٠.\n(^٦) \"صحيح مسلم\" برقم (٥٧١) كتاب: المساجد، باب: السهو في الصلاة والسجود له.\n\"الموطأ\" ص ٨٠.","vol":"9","page":329},{"text":"القول لمن وصله (^١). وخالف البيهقي فقال: كان الأصل الإرسال (^٢).\nثانيها: حديث معاوية، أخرجه النسائي من حديث ابن عجلان، عن محمد بن يوسف مولى عثمان، عن أبيه، عنه، ثم قَالَ: ويوسف ليس بمشهور (^٣).\nقلتُ: ذكره ابن حبان في \"ثقاته\" (^٤)، وقال الدارقطني: لا بأس به (^٥).\nوأخرجه البيهقي في \"المعرفة\" وقال: وكذلك فعله عقبة بن عامر الجهني وقال: السنة الذي صنعت. وكذا سجدهما ابن الزبير، كما قاله أبو داود (^٦)، وهو قول الزهري (^٧).\nقَالَ البيهقي: قد اختلف فيه عن عبد الله بن الزبير (^٨).\nثالثها: حديث أبي هريرة، وسيأتي، وأخرجه مسلم (^٩) والأربعة (^١٠).\n_________\n(^١) \"علل الدارقطني\" ١١/ ٢٦٣.\n(^٢) \"السنن الكبرى\" ٢/ ٣٣١ كتاب: الصلاة، باب: من شك في صلاته فلم يدر صلى ثلاثًا أو أربعًا.\n(^٣) \"المجتبى\" ٣/ ٣٣ - ٣٤، \"السنن الكبرى\" ١/ ٢٠٧ (٥٩٤)، ١/ ٣٧٣ (١١٨٣).\nوليس في المصدرين قول النسائي: ويوسف ليس بمشهور.\nوذكره المزي في \"التحفة\" ٨/ ٤٥١ (١١٤٥٢) وعزاه للنسائي، ثم قاله: قرأت بخط النسائي: يوسف ليس بالمشهور.\n(^٤) \"الثقات\" ٥/ ٥٥١.\n(^٥) انظر: \"سؤالات البرقاني\" للدارقطني ١/ ٦٣ (٤٦٦).\n(^٦) \"سنن أبي داود\" عقب الحديث (١٠٣٥) كتاب: الصلاة، باب: من قام من ثنتين ولم يتشهد.\n(^٧) \"سنن أبي داود\" عقب الرواية (١٠٣٥). ورواه عنه ابن أبي شيبة ١/ ٣٨٧ (٤٤٤٩) كتاب: الصلوات، باب: من كان يقول: اسجدهما قبل أن تسلم.\n(^٨) \"السنن الكبرى\" ٢/ ٢٣٥ في الصلاة، باب: سجود السهو في النقص من الصلاة.\n(^٩) \"صحيح مسلم\" برقم (٥٧٣) في المساجد، باب: السهو في الصلاة والسجود له.\n(^١٠) أبو داود (١٠٠٨)، الترمذي (٣٩٩)، النسائي ٣/ ٢٠، ابن ماجه (١٢١٤).","vol":"9","page":330},{"text":"رابعها: حديث ابن عباس أخرجه الدارقطني (^١).\nخامسها: حديث ابن مسعود، وغير ذلك من الأحاديث. قَالَ الترمذي: والعمل على هذا عند بعض أهل العلم، وهو قول الشافعي، يرى سجود السهو كله قبل السلام، ويقول: هذا الناسخ لغيره من الأحاديث. ويذكر أن آخر فعل النبي - ﷺ - كان على هذا.\nوهو قول أكثر الفقهاء من أهل المدينة مثل يحيى بن سعيد وربيعة وغيرهما (^٢)، وقال الشافعي في القديم: أخبرنا مطرف بن مازن (^٣)، عن معمر، عن الزهري قَالَ: سجد رسول الله - ﷺ - سجدتي السهو قبل السلام وبعده، وآخر الأمرين قبل السلام. وذكر أن صحبة معاوية متأخرة، وفي \"سنن حرملة\": سأل عمر بن عبد العزيز ابن شهاب: [متي] (^٤) تسجد سجدتي السهو؟ فقال: قبل السلام؛ لأنهما من الصلاة وما كان من الصلاة فهو مقدم قبل السلام. فأخذ به عمر بن عبد العزيز.\nثم ذكر حديث أبي هريرة الذي فيه: قبل أن يسلم ثم (يسلم) (^٥). وقد سلف، وقال: ففي روايته ورواية معاوية، وصحبته متأخرة. وحديث ابن بحينة تأكيد هذِه الطريقة التي رواها مطرف (^٦).\n_________\n(^١) \"سنن الدارقطني\" ١/ ٣٧٣ - ٣٧٤ كتاب: الصلاة، باب: في ذكر الأمر بالأذان والإمامة وأحقهما.\n(^٢) \"سنن الترمذي\" عقب الحديث (٣٩١).\n(^٣) بهامش الأصل: مطرف بن مازن عن معمر، قال الذهبي في \"المغني\" في ترجمته: ضعفوه، وقال ابن معين: كذاب.\n[\"المغني في الضعفاء\" ٢/ ٦٦٢ (٦٢٨٠)].\n(^٤) زيادة يقتضيها السياق، من \"معرفة السنن\".\n(^٥) في الأصل: سلم، والمثبت من \"المعرفة\".\n(^٦) انظر: \"معرفة السنن والآثار\" ٣/ ٢٧٨ - ٢٨٠.","vol":"9","page":331},{"text":"قلتُ: وتحتمل الأحاديث التي جاء فيها: بعد السلام، أن يكون المراد: بعد السلام على رسول الله في التشهد، أو تكون أخرت سهوًا وعلم به بعده.\nوقالت فرقة أخرى أنه بعده مطلقًا، وهو قول أبي حنيفة والثوري والكوفيين (^١)، وهو مروي عن علي وسعد بن أبي وقاص وابن مسعود وعمار وابن عباس وابن الزبير وأنس والنخعي وابن أبي ليلى والحسن البصري (^٢)، واستدلوا بأحاديث:\nأحدها: حديث أبي هريرة في قصة ذي اليدين.\nثانيها: حديث ابن مسعود، وقد سلف الأول في باب: تشبيك الأصابع في المسجد وغيره، ويأتي أيضًا (^٣)، والثاني في باب: ما جاء في القبلة، ويأتي بعد (^٤)، وخبر الواحد رواه الجماعة كلهم، وفيه: فسجد سجدتين بعد ما سلم (^٥).\nثالثها: حديث عمران بن حصين، أخرجاه والأربعة (^٦)، ورجح ابن القطان انقطاعه فيما بين ابن سيرين وعمران (^٧).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٧٤.\n(^٢) روى هذِه الآثار ابن أبي شيبة ١/ ٣٨٦ - ٣٨٧ (٤٤٣٦، ٤٤٣٨)، (٤٤٤١ - ٤٤٤٧) كتاب: الصلوات، باب: في السلام في سجدتي السهو قبل السلام أو بعده، وابن المنذر في \"الأوسط\" ٣/ ٣٠٩ - ٣١٠.\n(^٣) سلف برقم (٤٨٢) وسيأتي في الباب بعده، وبرقم (٦٠٥١) في الأدب.\n(^٤) سلف برقم (٤٠٤) كتاب: الصلاة، وسيأتي في الباب بعده، وبرقم (٦٦٧١) كتاب: الإيمان والنذور، باب: إذا حنث ناسيًا في الإيمان.\n(^٥) سيأتي برقم (٧٢٤٩) كتاب: أخبار الآحاد.\n(^٦) لم يخرجه البخاري، فهو من أفراد مسلم عنه رواه برقم (٥٧٤)، ورواه أبو داود (١٠١٨، ١٠٣٩)، الترمذي (٣٩٥) والنسائي ٣/ ٢٦، وابن ماجه (١٢١٥).\n(^٧) \"بيان الوهم والإيهام\" ٢/ ٥٥٣ - ٥٥٤.","vol":"9","page":332},{"text":"رابعها: حديث عبد الله بن جعفر، أخرجه أبو داود والنسائي (^١)، وقال: فيه مصعب بن شيبة، وهو منكر الحديث (^٢) وعتبة بن الحارث، وليس بمعروف، وقيل: عقبة، وقال أحمد: لا يثبت.\nوقال البيهقي: إسناده لا بأس به (^٣). وأخرجه ابن خزيمة في \"صحيحه\"، وقال: الصحيح عتبة لا عقبة (^٤).\nخامسها: حديث المغيرة بن شعبة، رواه أبو داود (^٥) والترمذي وصححه (^٦). قَالَ البيهقي في \"المعرفة\": وإسناد حديث ابن بحينة أصح (^٧).\n_________\n(^١) \"سنن أبي داود\" (١٠٣٣) كتاب: الصلاة، باب: من قال: بعد التسليم، و\"سنن النسائي\" ٣/ ٣٠ كتاب: السهو، باب: التحري، و\"الكبرى\" ١/ ٢٠٧ (٥٩٣) كتاب: السهو، باب: من شك في صلاته.\n(^٢) ورد في الأصل بعدها: قلت: هو من رجال مسلم. وعليها لا .. إلى.\n(^٣) \"السنن الكبرى\" ٢/ ٣٣٦ كتاب: الصلاة، باب: من قال: يسجدهما بعد التسليم على الإطلاق.\n(^٤) \"صحيح ابن خزيمة\" ٢/ ١١٦ (١٠٣٣) كتاب: الصلاة، باب: الأمر بسجدتي السهو إذا نسي المصلي شيئًا من صلاته.\nوقال الذهبي في \"المهذب\" ٢/ ٧٧٢ (٣٣٨٢): (عتبة ويقال عقبة لا يدرى من هو، ومصعب ليس بذاك). وضعفه النووي في \"الخلاصة\" ٢/ ٦٤١ - ٦٤٢. والألباني في \"ضعيف الجامع\" (٥٦٤٧).\n(^٥) ورد بهامش (س): من خط الشيخ (…) وهم ابن الأثير في (…) فعزاه إلى أبي داود و(…) هو كذلك فيه.\n(^٦) \"سنن أبي داود\" (١٠٣٧) كتاب: الصلاة، باب: من نسي أن يتشهد وهو جالس.\nو\"الترمذي\" (٣٦٥) كتاب: الصلاة، باب: ما جاء في الإمام ينهض في الركعتين ناسيًا.\n(^٧) \"معرفة السنن والآثار\" ٣/ ٢٧٧ (٤٥٥٩).","vol":"9","page":333},{"text":"واحتجوا أيضًا بحديث ثوبان (^١)، وفيه مقال، وبحديث ابن عمر وأنس وسعد (^٢).\nوقالت فرقة ثالثة: كله قبله إلا في موضعين الذين ورد سجودهما بعده، وهما: إذا سلم في بعض من صلاته، أو تحرى الإمام فبنى على غالب ظنه؛ لحديث ذي اليدين: سلم من ركعتين وسجد بعد السلام (^٣).\nوحديث عمران: سلم من ثلاث وسجد بعد السلام.\nوحديث ابن مسعود في التحري بعد السلام (^٤)، وهو قول أحمد بن\n_________\n(^١) رواه أبو داود برقم (١٠٣٨) كتاب: الصلاة، باب: من نسي أن يتشهد وهو جالس، وابن ماجه برقم (١٢١٩) كتاب: إقامة الصلاة، باب: ما جاء فيمن سجدهما بعد السلام، وأحمد ٥/ ٢٨٠، والطبراني ٢/ ٩٢ (١٤١٤)، والبيهقي ٢/ ٣٣٧ كتاب: الصلاة، باب: من قال: يسجدهما بعد التسليم. وحسنه الألباني في \"صحيح أبي داود\" (٩٥٤).\n(^٢) روى حديث ابن عمر ابن خزيمة في \"صحيحه\" ٢/ ١١٢ (١٠٢٦) كتاب: السهو، باب: في تحسين الركعة التي يشك في نقصها، والحاكم ١/ ٣٢٢ كتاب: السهو، وقال: حديث صحيح على شرط الشيخين ولم يخرجاه.\nوروى حديث أنس: البيهقي ٢/ ٣٣٣ كتاب: الصلاة، باب: من شك في صلاته فلم يدر صلى ثلاثًا أو أربعًا.\nقال الذهبي في \"المهذب\" ٢/ ٧٦٩ (٣٣٧١): غريب. والبزار كما في \"كشف الأستار\" (٥٧٥) كتاب: الصلاة، باب: السجود للنقصان، وروى حديث سعد أبو يعلى في \"مسنده\" ٢/ ١٠٣ - ١٠٤ (٧٥٩) قال أبو عثمان: لم نسمع أحدًا يرفع هذا غير أبي معاوية، والحاكم ١/ ٣٢٣ كتاب: السهو، وقال: صحيح على شرط الشيخين، ولم يخرجاه، والبيهقي ٢/ ٣٤٤ كتاب: الصلاة، باب: من سها فلم يذكر حتى ..\n(^٣) راجع حديث (٤٨٢).\n(^٤) سلف برقم (٤٠١) كتاب: الصلاة، باب: التوجه نحو القبلة حيث كان.","vol":"9","page":334},{"text":"حنبل، وبه قَالَ سليمان بن داود الهاشمي من أصحاب الشافعي، وأبو خيثمة، وابن المنذر (^١).\nوذكر الترمذي عن أحمد قَالَ: ما روي عن رسول الله - ﷺ - في سجدتي السهو فيستعمل كل على جهته، وكل سهو ليس فيه عن النبي - ﷺ - ذكر فقبل السلام.\nوقال إسحاق نحو قول أحمد في هذا كله، إلا أنه قَالَ: كل سهو ليس فيه عن رسول الله - ﷺ - ذكر فإن كانت زيادة في الصلاة يسجدهما بعد السلام وإن كان نقصًا فقبله (^٢).\nوحكى أبو الخطاب (^٣) عن أحمد مثل قول إسحاق، وهو قول مالك وأبي ثور، وأحد أقوال الشافعي (^٤).\nوعن ابن مسعود: كل شيء شككت فيه من صلاتك من نقصان ركوع أو سجود فاستقبل أكبر ظنك، واجعل سجدتي السهو من هذا النحو قبل السلام، أو غير ذلك من السهو واجعله بعد التسليم (^٥).\n_________\n(^١) \"الأوسط\" ٣/ ٣١٢.\n(^٢) \"سنن الترمذي\" عقب الرواية (٣٩١) باب ما جاء في سجدتي السهو.\n(^٣) \"الانتصار في المسائل الكبار\" ٢/ ٣٦٦ - ٣٦٧.\n(^٤) انظر: \"المجموع\" ٤/ ٤١ - ٤٢، \"المدونة\" ١/ ١٢٦.\n(^٥) رواه أحمد ١/ ٤٢٩ من طريق محمد بن الفضل، عن خصيف، عن أبي عبيدة، عن عبد الله بن مسعود موقوفًا.\nورواه أبو داود (١٠٢٨)، وأحمد ١/ ٤٢٩، والدارقطني ١/ ٣٧٨، والبيهقي ٢/ ٣٥٦ من طريق محمد بن مسلمة عن خصيف، عن أبي عبيدة، عن أبيه عبد الله بن مسعود مرفوعًا.\nوقال البيهقي: وهذا غير قوي ومختلف في رفعه ومتنه. وزاد في \"المعرفة\" ٣/ ٢٨٢: وأبو عبيدة عن أبيه مرسل. وقال الذهبي في \"السير\" ٦/ ١٤٦: لو صح هذا لكان فيه فرج عن ذوي الوسواس.","vol":"9","page":335},{"text":"وقال علقمة والأسود: يسجد للنقص ولا يسجد للزيادة. حكاه عنهما الشيخ أبو حامد وابن التين، وهو عجيب.\nوقالت الظاهرية: لا يسجد للسهو إلا في المواضع الخمسة التي سجد فيها الشارع، وغير ذلك فإن كان فرضًا أتى به، وإن كان ندبًا فليس عليه شيء.\nقَالَ داود: تستعمل الأحاديث في مواضعها على ما جاءت عليه، ولا يقاس عليها، وقَالَ ابن حزم: سجود السهو كله بعد السلام إلا في موضعين، فإن الساهي فيهما مخير بين أن يسجد سجدتي السهو بعد السلام، وإن شاء قبله.\nأحدها: من سها فقام من ركعتين ولم يجلس ولم يتشهد -فهذِه سواء كان إمامًا أو فذا- فإنه إذا استوى قائمًا فلا يحل له الرجوع إلى الجلوس، فإن رجع وهو عالم بأن ذلك لا يجوز ذاكرًا لذلك بطلت صلاته، وإن فعل ذلك ساهيًا لم تبطل، وهو سهو يوجب السجود، ولكن يتمادى في صلاته، فإذا أتم التشهد الأخير فإن شاء سجد السهو قبل السلام، وإن شاء بعده.\nوالثاني: أن لا يدري في كل صلاة تكون ركعتين أصلى ركعة أم ركعتين؟ وفي كل صلاة تكون ثلاثًا أصلى ركعة أو ركعتين أو ثلاثًا؟ وفي كل صلاة رباعية كذلك، فهذا يبني على الأقل، فإذا تشهد الأخير فهو غير كما ذكرنا (^١).\nوللشافعي قول آخر: أنه يتخير إن شاء قبل السلام وإن شاء بعده، والخلاف عندنا في الإجزاء، وقيل: في الأفضل. وادعى الماوردي\n_________\n(^١) \"المحلى\" ٤/ ١٧٠ - ١٧١.","vol":"9","page":336},{"text":"اتفاق الفقهاء -يعني: جميع العلماء- عليه (^١).\nوقال صاحب \"الذخيرة\" الحنفي: لو سجد قبل السلام جاز عندنا.\nقَالَ القدوري: هذا في رواية الأصول قَالَ: وروي عنهم أنه لا يجوز؛ لأنه أداه قبل وقته. ووجه رواية الأصول أن فعله حصل في فعل مجتهد فيه، فلا يحكم بفساده، وهذا لو أمرناه بالإعادة يتكرر عليه السجود، ولم يقل به أحد من العلماء (^٢)، وذكر في \"الهداية\" أن هذا الخلاف في الأولوية (^٣).\nوذكر ابن عبد البر: كلهم يقولون: لو سجد قبل السلام فيما يجب السجود (بعده) (^٤) أو بعده فيما يجب قبله لا يضر (^٥)، وهو موافق لنقل الماوردي السالف.\nوقال الحازمي: طريق الإنصاف أن نقول: أما حديث الزهري الذي فيه دلالة على النسخ ففيه انقطاع، فلا يقع معارضًا للأحاديث الثابتة، وأما بقية الأحاديث في السجود قبل السلام وبعده قولًا وفعلًا، فهي وإن كانت ثابتة صحيحة وفيها نوع تعارض، غير أن تقديم بعضها على بعض غير معلوم برواية موصولة صحيحة، والأشبه حمل الأحاديث على التوسع وجواز الأمرين (^٦).\n_________\n(^١) \"الحاوي الكبير\" ٢/ ٢١٤.\n(^٢) انظر: \"المحيط البرهاني\" ٢/ ٣٠٨.\n(^٣) \"الهداية\" ١/ ٨٠.\n(^٤) في الأصل: أو بعده، والمثبت هو الصواب.\n(^٥) \"التمهيد\" ٥/ ٣٣.\n(^٦) \"الاعتبار في الناسخ والمنسوخ\" للحازمي ص ٩٠.","vol":"9","page":337},{"text":"فوائد:\nالأولى: الحديث دال على سنية التشهد الأول والجلوس له، إذ لو كانا واجبين لما جبرا بالسجود كالركوع وغيره، وبه قَالَ مالك والشافعي وأبو حنيفة (^١)، وقال أحمد في طائفة قليلة: هما واجبان، وإذا سها جبرهما بالسجود على مقتضى الحديث (^٢).\nالثانية: التكبير مشروع لسجود السهو بالإجماع، وقد ذكر في حديث الباب وفي حديث أبي هريرة أيضًا، وكان من شأنه - ﷺ - أن يكبر في كل خفض ورفع (^٣)، ومذهبنا تكبيرات الصلاة كلها سنة غير تكبيرة الإحرام فركن وهو قول الجمهور (^٤)، وأبو حنيفة يسمي تكبيرة الإحرام واجبة، وعن أحمد في رواية، والظاهرية أنها كلها واجبة (^٥).\nالثالثة: الصحيح عندنا أنه لا يتشهد وكذا في سجود التلاوة كالجنازة (^٦)، ومذهب أبي حنيفة: يتشهد (^٧).\nوقال ابن قدامة: إن كان قبل السلام سلم عقب التكبير، وإن كان\n_________\n(^١) \"بدائع الصنائع\" ١/ ١٦٣، \"بداية المجتهد\" ١/ ٢٦٢، \"الحاوي الكبير\" ٢/ ١٣٢.\n(^٢) وقال أيضًا في رواية أخرى: بسنية التشهد الأول، انظر: \"الإفصاح\" ١/ ٢٩٨، \"المغني\" ٢/ ٢١٧.\n(^٣) سلف برقم (٧٨٥) كتاب: الأذان، باب: إتمام التكبير في الركوع.\n(^٤) \"الحاوي الكبير\" ٢/ ٩٥، \"المجموع\" ٣/ ٢٥٠، \"المغني\" ٢/ ١٢٨.\n(^٥) \"المنتقى\" ١/ ١٤٦، \"المحلى\" ٣/ ٢٣٢.\n(^٦) قال النووي ﵀: وهل يتحرم للسجدتين ويتشهد ويسلم؟\nقال إمام الحرمين: حكمه حكم سجود التلاوة وقطع الشيخ أبو حامد في تعليقه بأنه يتشهد ويسلم، ونقله عن نصه في القديم، وادعى الاتفاق عليه، فإن قلنا: يتشهد فوجهان، وقيل قولان: الصحيح المشهور: أنه يتشهد بعد السجدتين كسجود التلاوة، والثاني: يتشهد قبلها ليليهما السلام أ. هـ \"المجموع\" ٤/ ٧٢.\n(^٧) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٧٥، \"الاختيار\" ١/ ٩٧ - ٩٨.","vol":"9","page":338},{"text":"بعده تشهد وسلم. قَالَ: وبه قَالَ ابن مسعود والنخعي، وقتادة والحكم وحماد والثوري والأوزاعي والشافعي وأصحاب الرأي في التشهد والتسليم (^١)، وعن النخعي: أيضًا يتشهد لها ولا يسلم، وعن أنس والحسن والشعبي وعطاء: ليس فيهما تشهد ولا تسليم (^٢)، وعن سعد بن أبي وقاص وعمار وابن أبي ليلى (^٣) وابن سيرين وابن المنذر: فيهما تسليم بغير تشهد.\nقَالَ ابن المنذر: التسليم فيهما ثابت من غير وجه (^٤)، وفي ثبوت التشهد عنه نظر.\nوقال أبو عمر: لا أحفظه مرفوعًا من وجه صحيح (^٥).\nوعن عطاء: إن شاء تشهد وسلم وإن شاء لم يفعل (^٦).\nوفي \"شرح الهداية\": يسلم ثنتين (^٧). وبه قَالَ الثوري وأحمد (^٨)، ويسلم عن يمينه وشماره. وفي \"المحيط\": ينبغي أن يسلم واحدة عن يمينه، وهو قول الكرخي (^٩) وبه قَالَ النخعي كالجنازة (^١٠). وفي \"البدائع\": يسلم تلقاء وجهه (^١١).\n_________\n(^١) \"المغني\" ٢/ ٤٣١.\n(^٢) روى هذِه الآثار ابن أبي شيبة ١/ ٣٨٨ (٤٤٦٢ - ٤٤٦٤) كتاب: الصلوات، باب: ما قالوا بينهما تشهد أم لا؟ ومن قال: لا يسلم فيهما، وابن المنذر في \"الأوسط\" ٣/ ٣١٤.\n(^٣) ابن أبي شيبة ١/ ٣٨٧ (٤٤٥٣ - ٤٤٥٤) كتاب: الصلوات، باب: التسليم في سجدتي السهو. وانظر: \"الأوسط\" ٣/ ٣١٦ - ٣١٧.\n(^٤) \"الأوسط\" ٣/ ٣١٧.\n(^٥) \"التمهيد\" ١٠/ ٢٠٩.\n(^٦) ذكر هذا الأثر ابن المنذر في \"الأوسط\" ٣/ ٣١٦.\n(^٧) انظر: \"فتح القدير\" ١/ ٥٠١.\n(^٨) \"المغني\" ٢/ ٣٦٣.\n(^٩) انظر: \"حاشية شلبي\" ١/ ١٩٢.\n(^١٠) رواه عنه ابن أبي شيبة ١/ ٣٨٨ (٤٤٥٦) باب: التسليم في سجدتي السهو.\n(^١١) \"بدائع الصنائع\" ١/ ١٧٤.","vol":"9","page":339},{"text":"وفي صفة السلام منهما روايتان عن مالك:\nإحداهما: أنه في السر والإعلان لسائر الصلوات.\nوالثانية: أنه يسر ولا يجهر به، وكذا الخلاف في الجنازة (^١).\nالرابعة: لا يتكرر السجود حقيقة فإنه - ﷺ - لما ترك التشهد الأول، والجلوس له اكتفي بسجدتين، وهو قول أكثر أهل العلم، وعن الأوزاعي: إذا سها سهوين مختلفين تكرر ويسجد أربعًا، وقال ابن أبي ليلى: يتكرر السجود بعد السهو، وقال ابن أبي حازم وعبد العزيز ابن أبي سلمة: إذا كان عليه سهوان في صلاة واحدة، منه ما يسجد له قبل السلام، ومنه ما يسجد له بعد السلام، فليفعلهما كذلك (^٢).\nالخامسة: جمهور العلماء عليَّ أن سجود السهو في التطوع كالفرض، وقال ابن سيرين وقتادة: لا سجود فيه (^٣)، وهو قول غريب ضعيف عن الشافعي (^٤).\nالسادسة: متابعة الإمام عند القيام من هذا الجلوس واجب، وقد وقع كذلك في الحديث، ويجوز أن يكونوا علموا حكم هذِه الحادثة أو لم يعلموا فسبحوا، وأشار إليهم أن يقوموا، نعم اختلفوا فيمن قام من اثنتين ساهيًا هل يرجع إلى الجلوس؟\nفقالت طائفة بهذا الحديث، وأن من استتم قائمًا، واستقل من الأرض فلا يرجع وليمض في صلاته، وإن لم يستو قائمًا جلس،\n_________\n(^١) انظر: \"المعونة\" ١/ ١٠٨.\n(^٢) انظر: \"الأوسط\" ٣/ ٣١٨.\n(^٣) رواه عنهما ابن أبي شيبة ١/ ٣٨٦ (٤٤٣٤ - ٤٤٣٥) كتاب: الصلوات، باب: الرجل يسهو في التطوع ما يصنع.\n(^٤) \"البيان\" ٢/ ٣٤٩ - ٣٥٠.","vol":"9","page":340},{"text":"وروي ذلك عن علقمة وقتادة وعبد الرحمن بن أبي ليلى، وهو قول الأوزاعي (^١) وابن القاسم في \"المدونة\" والشافعي (^٢).\nوقالت أخرى: إذا فارقت أليته الأرض وإن لم يعتدل فلا يرجع ويتمادى ويسجد قبل السلام. رواه ابن القاسم عن مالك في \"المجموعة\" (^٣).\nوقالت ثالثة: يقعد وإن كان استتم قائمًا، روي ذلك عن النعمان بن بشير والنخعي والحسن البصري إلا أن النخعي قَالَ: يجلس ما لم يفتتح القراءة، وقال الحسن: ما لم يركع (^٤).\nوفي \"المدونة\" لابن القاسم قَالَ: إن أخطأ فرجع بعد أن قام سجد بعد السلام. وقال أشهب وعلي بن زياد: قبل السلام؛ لأنه قد وجب عليه السجود في حين قيامه، ورجوعه إلى الجلوس زيادة، وقال سحنون: تبطل صلاته. قَالَ ابن القاسم: ولا يرجع إذا فارق الأرض ولم يستتم قيامه، وخالفه ابن حبيب (^٥).\nوعلة الذين قالوا: يقعد وإن استتم قائمًا القياس على إجماع الجميع أن المصلي لو نسي الركوع من صلاته وسجد ثم ذكر وهو ساجد أن عليه أن يقوم حَتَّى يركع، فكذلك حكمه إذا نسي قعودًا في موضع قيام حَتَّى\n_________\n(^١) رواه عن علقمة ابن أبي شيبة ١/ ٣٩٠ (٤٤٨٨ - ٤٤٨٩) كتاب: الصلوات، باب: من كان يقول: إذا لم يستقم قائمًا فليس عليه سهو. وذكرها جميعًا ابن المنذر في \"الأوسط\" ٣/ ٢٩٠ - ٢٩١.\n(^٢) \"المدونة\" ١/ ١٣٠، \"المجموع\" ٤/ ٥٧، ٦١.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٣٥٨.\n(^٤) ذكر هذِه الآثار ابن المنذر في \"الأوسط\" ٣/ ٢٩٠ - ٢٩١.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٣٥٨ - ٣٥٩.","vol":"9","page":341},{"text":"قام أن عليه أن يعود له إذا ذكره، والصواب كما قَالَ الطبري: قول من قَالَ: إذا استوى قائمًا يمضي في صلاته ولا يقعد فإذا فرغ سجد للسهو لحديث الباب أنه - ﷺ - حين اعتدل قائمًا لم يرجع إلى الجلوس بعد قيامه، وقد روي عن عمر وابن مسعود ومعاوية وسعيد والمغيرة بن شعبة، وعقبة بن عامر أنهم قاموا من اثنتين فلما ذكروا بعد القيام لم يجلسوا وقالوا: إن النبي - ﷺ - كان يفعل ذلك (^١).\nوفي قول أكثر العلماء أنه من رجع إلى الجلوس بعد قيامه من ثنتين أنه لا تفسد صلاته إلا ما ذكر ابن أبي زيد عن سحنون أنه قَالَ: أفسد الصلاة برجوعه (^٢).\nوالصواب: قول الجماعة؛ لأن الأصل ما فعله، وترك الرجوع رخصة ويبينه أن الجلسة الأولى لم تكن فريضة؛ لأنها لوكانت فريضة لرجع، وقد سجد عنها فلم يقضها، والفرائض لا ينوب عنها سجود ولا غيره، ولابد من قضائها في العمد والسهو.\nوقد شذت فرقة فأوجبت الأولى فرضًا، وقالوا: هي مخصوصة من بين سائر الصلاة أن ينوب عنها سجود السهو كالعرايا من المزابنة، وكالوقوف بعد الإحرام لمن وجد الإمام راكعًا، لا يقاس عليها شيء من أعمال البر في الصلاة.\nومنهم من قَالَ: هي فرض. وأوجب الرجوع إليها ما لم يعمل المصلي بعدها ما يمنعه من الرجوع إليها، وذلك عقد الركعة التي قام\n_________\n(^١) رواه ابن أبي شيبة ١/ ٣٩٠ - ٣٩١ (٤٤٩٢، ٤٤٩٨) كتاب: الصلوات، باب: ما قالوا: فيما إذا نسي فقام في الركعتين ما يصنع. عن المغيرة وعقبة، وذكرها جميعًا ابن المنذر في \"الأوسط\" ٣/ ٢٨٨ - ٢٨٩.\n(^٢) \"النوادر والزيادات\" ١/ ٣٥٨.","vol":"9","page":342},{"text":"إليها برفع رأسه منها، وقولهم مردود بحديث الباب فلا معنى للخوض فيه، وإنما ذكر ليعرف فساده.\nونقل ابن بطال إجماع العلماء على أن من ترك الجلسة الأولى عامدًا أن صلاته فاسدة، وعليه إعادتها، قالوا: وهي سنة على حالها فحكم تركها عمدًا حكم الفرائض (^١). ولا يسلم له هذا الإجماع، نعم أجمعوا على أن الجلسة الأخيرة فريضة إلا ابن عُلَيَّة فقال: ليست بفرض قياسًا على الجلسة الوسطى، واحتج بحديث الباب في القيام من ثنتين، والجمهور حجة على من خالفهم على أنه يوجب فساد من لم يأت بأعمال الصلاة كلها سننها وفرائضها، وقوله مردود بقوله، ويرده أيضًا قوله - ﷺ -: \"وتحليلها التسليم\" (^٢) والتسليم لا يكون إلا بجلوس فسقط قوله (^٣).\nالسابعة: قوله: (فلما قضى صلاته ونظرنا تسليمه) أي: قارب قضاءها وأتى بجميعها غير السلام، ولو طال سجود السهو قبل السلام، فهل يعاد له التشهد؟ فيه روايتان عن مالك:\nأشهرهما: نعم، وإن انصرف عن صلاته فذكر سجدتي السهو قبل\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٢١٤.\n(^٢) رواه أبو داود (٦١) في الطهارة، باب فرض الوضوء، والترمذي (٣) في الطهارة، باب: ما جاء أن مفتاح الصلاة الطهور، وقال: هذا الحديث أصح شيء في هذا الباب وأحسن، وابن ماجه (٢٧٥) في الطهارة وسننها، باب مفتاح الصلاة الطهور، وأحمد ١/ ١٢٣، والدارمي ١/ ٥٣٩ - ٥٤٠ (٧١٤) كتاب: الطهارة، باب: مفتاح الصلاة الطهارة، والحاكم ١/ ١٣٢ كتاب: الطهارة. من حديث علي، وصححه الحاكم، وكذا الحافظ في \"الفتح\" ٢/ ٣٢٢، والنووي في \"المجموع\" ٣/ ٢٨٩، وقال الألباني في \"صحيح أبي داود\" (٥٥): إسناده حسن صحيح.\n(^٣) \"شرح ابن بطال\" ٣/ ٢١٤.","vol":"9","page":343},{"text":"السلام بالقرب، قَالَ محمد: يسجدهما في موضع ذكر ذلك إلا في الجمعة يتمها في المسجد، وإن أتم ذلك في غير المسجد لم تجزه الجمعة (^١).\nقَالَ الشيخ أبو محمد: يريد إذا فاتتا قبل السلام؛ ووجهه أنه سجود من صلاة الجمعة قبل التحلل منها، فلا يكون إلا في موضع الجمعة لسجود الصلاة.\nالثامنة: السجود في الزيادة لأحد معنيين؛ ليشفع ما قد زاد إن كان زيادة كثيرة، كما سيأتي الحديث فيه.\nوإن كانت قليلة فالسجدتان ترغمان أنف الشيطان -كما نطق به الحديث أيضًا (^٢) - الذي أسهى واشتغل حَتَّى زاد فأغيظ الشيطان بهما؛ لأن السجود هو الذي استحق إبليس بتركه العذاب في الآخرة والخلود في النار، فلا أرغم له منه.\nفرع:\nسها في سجدتي السهو لا سهو عليه، قاله النخعي والحكم وحماد ومغيرة وابن أبي ليلى والبتي والحسن (^٣).\n_________\n(^١) \"النوادر والزيادات\" ١/ ٣٦٥، \"المنتقى\" ١/ ٨٤.\n(^٢) رواه مسلم (٥٧١)، وابن ماجه (١٢١٠).\n(^٣) روى ذلك عنهم ابن أبي شيبة ١/ ٣٨٩ (٤٤٧٠ - ٤٤٧٣) كتاب: الصلوات، باب: في السهو في سجدة السهو، وانظر: \"الأوسط\" ٣/ ٣٢٦ - ٣٢٧.","vol":"9","page":344},{"text":"<span data-type='title' id=toc-1009>٢ - باب إِذَا صَلَّى خَمْسًا</span>\n١٢٢٦ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللهِ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى الظُّهْرَ خَمْسًا، فَقِيلَ لَهُ: أَزِيدَ فِي الصَّلَاةِ؟ فَقَالَ: \"وَمَا ذَاكَ\". قَالَ: صَلَّيْتَ خَمْسًا. فَسَجَدَ سَجْدَتَيْنِ بَعْدَ مَا سَلَّمَ. [انظر: ٤٠١ - مسلم: ٥٧٢ - فتح: ٣/ ٩٣]\nذكر فيه حديث علقمة عن عبد الله أَنَّ رَسُولَ الله - ﷺ - صَلَّى الظُّهْرَ خَمْسًا، فَقِيلَ لَهُ: أَزِيدَ فِي الصَّلَاةِ؟ فَقَالَ: \"وَمَا ذَاكَ؟ \". قَالَ: صَلَّيْتَ خَمْسًا. فَسَجَدَ سَجْدَتَيْنِ بَعْدَمَا سَلَّمَ.\nهذا الحديث تقدم في باب: ما جاء في القبلة (^١)، وهذا الحديث دال لمذهب مالك وأبي حنيفة، وقد تقدم من أدلة من رجح أنه قبل السلام حديث أبي سعيد، وأن عطاء أرسله (^٢).\nوحديث ابن مسعود لا مزيد على إسناده في الجودة، وكذا ما في معناه، والخبر السالف اضطرب في وصله وإرساله.\nوحاصل المذاهب سبعة:\nكله بعد السلام، قاله أبو حنيفة.\nكله قبله، قاله الشافعي.\nالزيادة بعد والنقص قبل.\nوكذا إذا اجتمعا، قاله مالك.\nالمتيقن أنه نقص والسهو المشكوك فيه قبله، والمتيقن أنه زيادة بعد، قاله ابن لبابة (^٣)، وذكر الداودي نحوه عن مالك.\n_________\n(^١) برقم (٤٠٤) كتاب: الصلاة.\n(^٢) سبق تخريجه في حديث (١٢٢٥).\n(^٣) \"المنتقى\" ١/ ١٧٧.","vol":"9","page":345},{"text":"الكل سواء، قاله مالك في \"المجموعة\".\nيسجد للنقص فقط دون زيادة، قاله علقمة والأسود.\nإذا اجتمع سهو نقص وزيادة سجدهما، قاله الأوزاعي وعبد العزيز (^١).\nواختلف العلماء فيمن قام إلى خامسة، فقالت طائفة بظاهر هذا الحديث: إن ذكر وهو في الخامسة قبل كمالها رجع وجلس وتشهد وسلم، وإن لم يذكر إلا بعد فراغه من الخامسة؛ فإنه يسلم ويسجد للسهو وصلاته مجزية عنه، هذا قول عطاء والحسن والنخعي والزهري (^٢)، وإليه ذهب مالك والأوزاعي والليث والشافعي وأحمد وإسحاق وأبو ثور (^٣).\nوقال أبو حنيفة: إذا صلى الظهر خمسًا ساهيًا نظر؛ فإن لم يقعد في الرابعة قدر التشهد فإن صلاة الفرض قد بطلت، ويضيف إلى الخامسة سادسة، وتكون نافلة، ويعيد الفرض، وإن جلس في الرابعة مقدار التشهد فصلاته مجزئة ويضيف إلى الخامسة سادسة، وتكون الخامسة والسادسة نفلًا، وإن ذكر وهو في الخامسة قبل أن يسجد فيها ولم يكن جلس في الرابعة رجع إليها فأتمها كما يقول، وسجد للسهو بعد السلام (^٤).\n_________\n(^١) هو ابن أبي سلمة كما في \"الأوسط\" ٣/ ٣١٨، \"النوادر والزيادات\" ١/ ٣٦٣.\n(^٢) ذكرها ابن المنذر في \"الأوسط\" ٣/ ٢٩٣ - ٢٩٤.\n(^٣) انظر: \"المدونة\" ١/ ١٢٦، \"الأوسط\" ٣/ ٢٩٣ - ٢٩٤، \"المجموع\" ٤/ ٧٤، \"المغني\" ٢/ ٤٢٨ - ٤٢٩.\n(^٤) انظر: \"الهداية\" ١/ ٨١.","vol":"9","page":346},{"text":"ولا ينفك أصحاب أبي حنيفة في هذا الحديث عن أحد وجهين: إما أن يكون - ﷺ - قعد في الرابعة قدر التشهد، فإذا سجد ولم يزد على الخامسة سادسة أولم يقعد فإنه لم يعد الصلاة، وهم يقولون قد بطلت صلاته، ولوكانت باطلة لم يسجد - ﷺ - للسهو، ولأعاد الصلاة.\nوعبارة شيخنا قطب الدين في تحرير مذهب أبي حنيفة: ذهب أصحابه إلى أنه إن سها عن القعدة حَتَّى قام إلى الخامسة رجع إلى القعدة ما لم يسجد للخامسة، وذلك لأنه لم يستحكم خروجه من الفرض وألغى الخامسة؛ لأن ما دون الركعة ليس له حكم الصلاة بدليل النهي، ويسجد للسهو لتأخير الواجب، وإذا قيد الخامسة بسجدة استحكم دخوله في ركعة كاملة في النفل فخرج به عن الفرض قبل تمامه فبطلت صلاته، وإن كان قعد في الرابعة مقدار التشهد ثم سها وقام إلى الخامسة وقيدها بسجدة ضم إليها ركعة أخرى، وتمت صلاته، وكانت الركعتان له نافلة ويسجد للسهو.\nقالوا: وحديث ابن مسعود محمول عندهم على ما إذا قعد في الرابعة مقدار التشهد، وذلك لأن الراوي قَالَ: صلى خمسًا. ولا ظهر بدون ركنه وهو القعدة الأخيرة.\nقَالَ السرخسي منهم:\nوإنما قام إلى الخامسة على ظن أن هذِه القعدة الأولى، والصحيح أنهما لا ينوبان عن سنة الظهر؛ لأن شروعه فيهما لم يكن عن قصد، وفي صلاة العصر لا يضم إلى الخامسة ركعة أخرى بل يقطع التنفل بعد الفرض (^١).\n_________\n(^١) \"المبسوط\" ١/ ٢٢٨.","vol":"9","page":347},{"text":"وروى هشام عن محمد أنه يضيف إليها ركعة أخرى، وكذا روى الحسن عن أبي حنيفة (^١)، وهو الصحيح؛ لأن الكراهة إنما تقع إذا كان التنفل بعده عن قصد.\nوفي \"قاضي خان\": إذا قام قدر التشهد، روى البلخي عن أصحابنا أنه لا يتابعه القوم؛ لأنه أخطأ بيقين، ولكن ينتظرونه قعودًا حَتَّى يعود، ويسلموا معه، فإن قيد الخامسة بالسجدة سلم القوم.\nثم الحديث دال لمذهب مالك والشافعي وأحمد والجمهور أن من زاد في صلاته ركعة ناسيًا لا تبطل صلاته، بل إن علم بعد صلاته فقد مضت صلاته صحيحة، ويسجد للسهو إن ذكر بعد السلام بقريب، وإن طال فالأصح عندنا أنه لا يسجد، وان ذكر قبل السلام عاد إلى القعود، سواء كان في قيام أو ركوع أو سجود أو غيرها، ويتشهد ويسجد للسهو ويسلم.\nوالزيادة على وجه السهو لا تبطل الصلاة، سواء قلت أو كثرت إذا كانت من جنس الصلاة، فلو زاد ركوعًا أو سجودًا أو ركعة أو ركعات كثيرة ساهيًا فصلاته صحيحة في كل ذلك، ويسجد للسهو استحبابًا لا إيجابًا.\nوحكى القاضي عياض عن مذهب مالك أنه إن زاد نصف الصلاة لم تبطل صلاته بل هي صحيحة ويسجد للسهو، وإن زاد النصف فأكثر فمن أصحابه من أبطلها، وهو قول مطرف وابن القاسم، ومنهم من قَالَ: إن زاد ركعتين بطلت، وإن زاد ركعة فلا، وهو قول عبد الملك وغيره (^٢).\n_________\n(^١) انظر: \"المحيط البرهاني\" ٢/ ٣٢٠.\n(^٢) \"إكمال المعلم\" ٢/ ٥٠٩ - ٥١٠.","vol":"9","page":348},{"text":"وقال ابن قدامة: متى قام إلى خامسة في الرباعية أو إلى رابعة في المغرب أو إلى ثالثة في الصبح لزمه الرجوع متى ما ذكر فيجلس، فإن كان قد تشهد عقب الركعة التي تمت بها صلاته سجد للسهو وسلم، وإن كان ما تشهد تشهد وسجد للسهو ثم سلم، وذكر قول أبي حنيفة، وقال: ونحوه قَالَ حماد بن أبي سليمان، قَالَ: وقال قتادة والأوزاعي فيمن صلى المغرب أربعًا: يضيف إليها أخرى، فتكون الركعتان تطوعًا؛ لقوله - ﷺ - في حديث أبي سعيد: \"ثم يسجد سجدتين قبل أن يسلم\" (^١)، \"وإن كان صلى خمسًا شفعن له صلاته، وإن كان صلى إتمامًا لأربع كانتا ترغيمًا للشيطان\"، أخرجه مسلم (^٢)، وفي أبي داود وابن ماجه: \"كانت الركعة له نافلة وسجدتان\" (^٣)، ولنا حديث ابن مسعود، يعني هذا. ثم قَالَ: والظاهر أنه - ﷺ - لم يجلس عقب الأربعة؛ لأنه لم ينفل، ولأنه قام إلى خامسة معتقدًا أنه قام عن ثالثة، ولم تبطل صلاته بهذا، ولم يضف إلى الخامسة أخرى، وحديث أبي سعيد حجة عليهم أيضًا، فإنه جعل الزائدة نافلة من غير أن يفصل بينها وبين التي قبلها بجلوس، وجعل السجدتين يشفعانها ولم يضم إليها ركعة أخرى (^٤).\nثم في بعض طرق هذا الحديث فقال: أزيد في الصلاة شيء؟ فقال: \"إنما أنا بشر مثلكم أذكر كما تذكرون، وأنسى كما تنسون، فإذا نسي\n_________\n(^١) سبق تخريجه.\n(^٢) \"صحيح مسلم\" (٥٧١) كتاب: المساجد، باب: السهو في الصلاة.\n(^٣) \"سنن أبي داود\" برقم (١٠٢٤) كتاب: الصلاة، باب: إذا شك في الثنتين والثلاث …، \"سنن ابن ماجه\" برقم (١٢١٠) كتاب: إقامة الصلاة، باب: ما جاء فيمن شك في صلاته.\n(^٤) \"المغني\" ٢/ ٤٢٨ - ٤٣٠ بتصرف.","vol":"9","page":349},{"text":"أحدكم فليسجد سجدتين وهو جالس\". ثم تحول رسول الله - ﷺ - فسجد (^١).\nوهو مما يستشكل ظاهره؛ لأن ظاهره أنه - ﷺ - قَالَ لهم هذا الكلام بعد أن ذكر أنه زاد أو نقص قبل أن يسجد للسهو، ثم بعد أن قاله سجد للسهو، ومتى ذكر كذلك فالحكم أنه يسجد ولا يتكلم، ولا يأتي بمناف للصلاة، والجواب عنه من أوجه:\nأحدها: أن (ثُمَّ) هنا ليست لحقيقة الترتيب، وإنما هي لعطف جملة على جملة، وليس معناه أن التحويل والسجود كان بعد الكلام، بل إنما كانا قبله.\nويؤيده أنه جاء في حديث ابن مسعود هذا: فزاد أو نقص، فلما سلم قيل له: يا رسول الله، أحدث في الصلاة شيء؟ قَالَ: \"وما ذاك؟ \" قالوا: صليت كذا وكذا، فثنى رجليه واستقبل القبلة، فسجد سجدتين ثم سلم، ثم أقبل علينا بوجهه فقال: \"إنه لو حدث في الصلاة شيء لنبأتكم به، ولكن إنما أنا بشر\" الحديث (^٢).\nوهي صريحة أن التحول والسجود كان قبل الكلام فتحمل الثانية عليها جمعًا بين الروايتين، وحمل الثانية على الأولى أولى من عكسه؛ لأن الأولى على وفق القواعد.\nثانيها: أن يكون هذا قبل تحريم الكلام.\nثالثها: أنه وإن كان عامدًا بعد السلام لا يضره، وهو أحد وجهي أصحابنا، أنه إذا سجد لا يصير عائدًا إلى الصلاة حَتَّى لو أحدث فيه لا تبطل صلاته، والأصح: نعم.\n_________\n(^١) رواه مسلم (٥٧٢/ ٩٤).\n(^٢) سلف برقم (٤٠١).","vol":"9","page":350},{"text":"وقولهم: أزيد في الصلاة؟ سؤال من جوز النسخ على ما ثبت من العبادة، ويدل على هذا أنهم كانوا يتوقعونه.\nوقوله: \"وما ذاك؟ \" سؤال من لم يَشْعر ما وقع منه، ولا يقين عنده ولا غلبة ظن.\nوقال ابن حبان: إخبار ذي اليدين أن الشارع تكلم على أن الصلاة قد تمت، وذو اليدين توهم أن الصلاة ردت إلى الفريضة الأولى فتكلم على أنه في غير صلاة، وأن صلاته قد تمت، فلما استثبت - ﷺ - أصحابه، كان من استثباته على يقين أنه قد أتمها، وجواب الصحابة له؛ لأنه كان من الواجب الإجابة عليهم، وإن كانوا في الصلاة، فأما اليوم فالوحي قد انقطع وأقرت الفرائض، فإن تكلم الإمام، وعنده أن الصلاة قد تمت بعد السلام لم تبطل، وإن سأل المأمومين فأجأبوه بطلت، وإن سأل بعض المأمومين الإمام عن ذلك بطلت صلاته، والعلة في سهو الشارع التعلم (^١).\nوالله الهادي إلى الصواب.\n_________\n(^١) \"صحيح ابن حبان\" ٦/ ٤٠٦ - ٤٠٧ كتاب: الصلاة، باب: سجود السهو.","vol":"9","page":351},{"text":"<span data-type='title' id=toc-1010>٣ - باب إِذَا سَلَّمَ فِي رَكْعَتَيْنِ أَوْ فِي ثَلَاثٍ، فَسَجَدَ سَجْدَتَيْنِ مِثْلَ سُجُودِ الصَّلَاةِ أَوْ أَطْوَلَ</span>\n١٢٢٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - الظُّهْرَ أَوِ العَصْرَ فَسَلَّمَ، فَقَالَ لَهُ ذُو اليَدَيْنِ: الصَّلَاةُ يَا رَسُولَ اللهَ، أَنَقَصَتْ؟ فَقَالَ النَّبِيُّ - ﷺ - لأَصْحَابِهِ: \"أَحَقٌّ مَا يَقُولُ؟ \". قَالُوا: نَعَمْ. فَصَلَّى رَكْعَتَيْنِ أُخْرَيَيْنِ، ثُمَّ سَجَدَ سَجْدَتَيْنِ. قَالَ سَعْدٌ: وَرَأَيْتُ عُرْوَةَ بْنَ الزُّبَيْرِ صَلَّى مِنَ المَغْرِبِ رَكْعَتَيْنِ، فَسَلَّمَ وَتَكَلَّمَ، ثُمَّ صَلَّى مَا بَقِيَ وَسَجَدَ سَجْدَتَيْنِ، وَقَالَ: هَكَذَا فَعَلَ النَّبِيُّ - ﷺ -. [انظر: ٤٨٢ - مسلم: ٥٧٣ - فتح: ٣/ ٩٦]\nذكر فيه حديث أبي سلمة عَنْ أَبِي هُرَيْرَةَ قَالَ: صَلَّى بِنَا رسول الله - ﷺ - الظُّهْرَ أو العَصْرَ فَسَلَّمَ، فَقَالَ لَهُ ذُواليَدَيْنِ .. الحديث.\nوقد سلف في باب: هل يأخذ الإمام إذا شك بقول الناس (^١).\nوأخرجه أيضًا النسائي، وقال: لا أعلم أحدًا ذكر في هذا الحديث: ثم سجد سجدتين غير سعد بن إبراهيم، يعني: الراوي عن أبي سلمة (^٢).\nقَالَ البيهقي: ويحيى بن أبي كثير لم يحفظ سجدتي السهو عن أبي سلمة، وإنما حفظهما عن ضمضم بن جوشن، عن أبي هريرة، وقد حفظهما سعد بن إبراهيم، عن أبي سلمة، ولم يحفظهما الزهري لا عن أبي سلمة، ولا عن جماعة حدثوه بهذِه القصة عن أبي هريرة (^٣). ثم ذكر اختلافًا فيه عنه.\n_________\n(^١) برقم (٧١٤) كتاب: الأذان.\n(^٢) \"السنن الكبرى\" ١/ ١٩٩ - ٢٠٠ (٥٦٠) كتاب السهو، باب: ذكر اختلاف ألفاظ الناقلين ..\n(^٣) \"السنن الكبرى\" ٢/ ٣٥٨ كتاب: الصلاة، باب: الكلام في الصلاة.","vol":"9","page":352},{"text":"وقوله في آخر الحديث: (قَالَ سَعْدٌ: وَرَأَيْتُ عُرْوَةَ بْنَ الزُّبَيْرِ صَلَّى مِنَ المَغْرِبِ رَكْعَتَيْنِ، فَسَلَّمَ وَتكَلَّمَ، ثُمَّ صَلَّى مَا بَقِيَ وَسَجَدَ سَجْدَتَيْنِ، وَقَالَ: هَكَذَا فَعَلَ رسول الله - ﷺ -).\nقَالَ أبو بكر بن أبي شيبة: حَدَّثَنَا غندر عن شعبة عن سعد. فذكره (^١).\nوقال أبو نعيم: رواه -يعني: البخاري- عن آدم عن شعبة، وزاد: قَالَ سعد: ورأيت عروة … إلى آخره.\nوأورده الإسماعيلي من طريق معاذ ويحيى، عن شعبة، ثنا سعد بن إبراهيم: سمعت أبا سلمة عن أبي هريرة .. الحديث. ثم قَالَ في آخره: رواه غندر: فصلى ركعتين أخريين ثم سجد سجدتين. لم يقل: ثم سلم ثم سجد. ثم قَالَ: لم يتضمن هذا الحديث ما ذكره في الترجمة، وخرج ما ذكره من ترجمة هذا الباب في الباب الذي يليه.\nوكذا قَالَ ابن التين: لم يأت في الحديث بشيء بما يشهد السلام من ثلاث، وقد قَالَ سحنون: إنما يجوز ذلك لمن سلم من ثنتين على مثل خبر ذي اليدين، وكذا قوله: فسجد مثل سجود الصلاة أو أطول. لم يأت فيه بشيء، لكن في الباب الذي بعده: فسجد مثل سجوده أو أطول.\nوذكر السلام من الثلاث مسلمٌ من حديث عمران في حديث ذي اليدين (^٢)، فأشار إليه في الترجمة كما فعل في باب: إذا أقيمت الصلاة فلا صلاة إلا المكتوبة. لم يذكره كذلك وإنما أشار إليه فيها.\n_________\n(^١) \"المصنف\" ١/ ٣٩٢ (٤٥١١) كتاب: الصلوات، باب: ما قالوا: فيه إذا انصرف وقد نقص من صلاته وتكلم.\n(^٢) \"صحيح مسلم\" برقم (٥٧٤) في المساجد، باب: السهو في الصلاة والسجود له.","vol":"9","page":353},{"text":"وقوله: (الظهر أو العصر). بَيَّنَ في \"الموطأ\" أنها العصر (^١)، وفي البخاري في كتاب: الأدب أنها الظهر (^٢)، وفي رواية: إحدى صلاتي العشي (^٣).\nوفي كتاب أبي الوليد: إحدى صلاتي العشاء. ولعله غلط من الكاتب.\nوقوله: (فقال له ذو اليدين) اسمه الخرباق، وقد سلف (^٤)، وهذا على باب الإنكار لفعله مع أنه شرع الشرائع، وعنه يؤخذ، إلا أنه جوز عليه النسيان، وجوز أن يكون حدث فيها تقصير، فطلب منه بيان ذلك، فصادف سؤاله من رسول الله - ﷺ - يقينًا أن صلاته كملت أو شكًّا في ذلك.\nوقوله: فقال: \"أحق ما يقول؟ \" يحتمل أن يقوله وهو متيقن كمال صلاته فيستشهد على رد قول ذي اليدين بقولهم، وتبين هذا بقوله في الخبر الآخر: \"كل ذلك لم يكن\" (^٥). تيقنا منه لكمال صلاته، ولو شك في تمامها لأخذ من الإتيان بما شك فيه، فلما أخبروه بتصديق قول ذي اليدين طرأ عليه الشك فأحذ في التمام.\nويحتمل أن يقوله وهو شاك في تمامها بقول ذي اليدين، فأراد اليقين، وجاز له الكلام مع الشك؛ لأنه تيقن كمالها وحدوث الشك\n_________\n(^١) \"الموطأ\" ص ٧٩.\n(^٢) سيأتي برقم (٦٥٠١) كتاب الأدب، باب ما يجوز من ذكر الناس ..\n(^٣) سلفت برقم (٤٨٢)، ورواها مسلم (٥٧٣).\n(^٤) جاء مصرحًا باسمه هكذا في حديث عمران بن حصين عند مسلم (٥٧٤)، وأبي داود (١٠١٨).\n(^٥) رواه مسلم (٥٧٣/ ٩٩) كتاب: المساجد، باب: في الصلاة والسجود له.","vol":"9","page":354},{"text":"بعده، فوجب الرجوع إليها، وهذا أصل مختلف فيه للمالكية يرد لأصحابهم مسائل منه اختلفوا فيها.\nقَالَ ابن حبيب: إذا سلم الإمام على يقين ثم شك بنى على يقينه، وإن سأل من خلفه فأخبروه أنه لم يتم فقد أحسن، وليتم ما بقي وتجزئهم.\nولو كان الفذ سلم من اثنتين على يقين ثم شك، فقال أصبغ: لا يسأل من خلفه، فإن فعل فقد أخطأ، بخلاف الإمام الذي يلزمه الرجوع إلى يقين من معه (^١).\nفهذِه المسألة مبنية على أن الشك بعد السلام على اليقين مؤثر يوجب الرجوع إلى الصلاة، إلا أنهم لم يجعلوا ذلك كمن شك داخل الصلاة؛ لأنه لو شك ذا قبل السلام لم يجز له أن يسأل أحدًا، فإن فعل استأنف، قاله ابن حبيب (^٢). وكذا لو سلم على شك ثم سألهم. وقيل: يجزئه (^٣).\nوقوله: (فصلى ركعتين أخراوتين). كذا وقع في أكثر الروايات، وصوابه: أخرتين. وكذا وقع في بعضها، نبه عليه ابن التين.\nفرع في التكبير للرجوع: قَالَ ابن نافع: إن لم يكبر بطلت صلاته؛ لأنه خرج منها بالسلام.\nوقال ابن القاسم عن مالك: كل من جاز له البناء بعد الانصراف لقرب ذلك فليراجع بإحرام.\nومتى يكبر؟ قَالَ ابن القاسم: يكبر ثم يجلس. وقال غيره: يحرم\n_________\n(^١) \"النوادر والزيادات\" ١/ ٣٨٦ - ٣٨٧.\n(^٢) \"النوادر والزيادات\" ١/ ٣٨٧.\n(^٣) انظر: \"الذخيرة\" ٢/ ٣١٩ - ٣٢٠.","vol":"9","page":355},{"text":"وهو جالس، فإن لم يدخل بإحرام ففي الفساد قولان، قَالَ الأصيلي: ورجوعه بنية يجزئه عن ابتداء الإحرام كما فعل الشارع.\nتنبيه:\nنقل ابن التين عن القاضي أنه قَالَ في \"إشرافه\": اجتمع على الشارع أشياء من السهو: كلامه، وسلامه من اثنتين، واستثباته، فسجد لهنّ سجودًا واحدًا فصار فيه حجة إذا وجب عليه سجود يكفيه سجدتان وإن كثر، وقال الأوزاعي وعبد العزيز: إذا وجب عليه سجود قبل وسجود بعد سجدهما جميعًا.\nثم ما ترجم به البخاري رد على أهل الظاهر في قولهم: إنه لا يسجد أحد من السهو إلا في المواضع الخمسة التي سجد فيها الشارع: وهو السلام من ثنتين على حديث ذي اليدين، والقيام من ثنتين على حديث ابن بحينة إلا أنه يجعل السجود في ذلك بعد السلام، أو من صلى الظهر خمسًا على حديث ابن مسعود، وفي البناء على اليقين على حديث أبي سعيد الخدري، وفي التحري على حديث ابن مسعود.\nوجماعة الفقهاء يقولون: إن من سلم في ثلاث ركعات أو قام في ثلاث، أو نقص من صلاته ماله بال، أو زاد فيها فعليه سجود السهو؛ لأنه - ﷺ - علم الناس في السلام من ثنتين والقيام منها وزيادة خامسة، وفي البناء على اليقين والتحري سجود؛ ليستعملوا ذلك في كل سهو يكون في معناه.\nواحتجوا في ذلك أيضًا بحديث ابن مسعود: أنه - ﷺ - قَالَ: \"إذا شك أحدكم في الصلاة فليتحر الصواب، فليتم عليه ثم ليسجد سجدتين\" (^١)\n_________\n(^١) سلف برقم (٤٠١) كتاب: الصلاة، باب: التوجه نحو القبلة حيث كان.","vol":"9","page":356},{"text":"فأمر الشارع بالسجود لكل سهوٍ، وهو عام إلا أن يقوم دليل.\nوفي قصة ذي اليدين من الفقه: أن اليقين لا يجب تركه بالشك حَتَّى يأتي بيقين يزيله، ألا ترى أن ذا اليدين كان على يقين من أن فرض صلاتهم تلك أربع ركعات، فلما أتى بها على غير تمامها، وأمكن القصر من جهة الوحي، وأمكن النسيان لزمه أن يسبقهم حَتَّى يصيره إلى يقين يقطع به الشك.\nوفيه أيضًا: أن من سلم ساهيًا في صلاته وتكلم وهو يظن أنه قد أتمها، فإنه لا يضره ذلك ويبني على صلاته.\nواختلف قول مالك كيف (يرجع) (^١) المصلي إلى إصلاح صلاته؟\nفقال في \"المدونة\": كل من رجع لإصلاح ما بقي عليه من صلاته فليرجع بإحرام. وقال في رواية ابن وهب: إنه إن لم يكبر فلا يضره ذلك مع إمام كان أو وحده. وقال ابن نافع: إن لم يدخل بإحرام أفسد صلاته على نفسه وعلى من خلفه إن كان إمامًا.\nوقال الأصيلي: رواية ابن وهب هي القياس؛ لأن رجوعه إلى صلاته بنية تجزئه من ابتداء إحرام كما فعل الشارع، وهذا أسلفناه عنه. وقال غيره: إن لم يكبر في رجوعه لا شيء عليه، ثم هو حجة للشافعي ومالك في عدم إبطال الصلاة بالكلام ناسيًا -خلافًا لأبي حنيفة وأصحابه- والثوري والنخعي وقتادة (^٢).\n_________\n(^١) في الأصل: رجع، والمثبت هو اللائق بالسياق.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٧٠، \"عيون المجالس\" ١/ ٣٢٢ - ٣٢٣، \"المجموع\" ٤/ ١٧.\nوقول النخعي وقتادة رواه عبد الرزاق في \"مصنفه\" ٢/ ٣٣٠ - ٣٣١ (٣٥٧١، ٣٥٧٣).","vol":"9","page":357},{"text":"وابن وهب وابن كنانة المالكيان قالا: إنما كان حديث ذي اليدين في بدء الإسلام، ولا أرى لأحد أن يفعله اليوم (^١)، والعمد لمصلحة الصلاة يبطلها عندنا، خلافًا لمالك (^٢).\nوقال الأوزاعي: إن تكلم لغرض يجب عليه لم تفسد صلاته، وإن كان لغير ذلك فسدت والفرض عليه رد السلام، أو أن يرى أعمى يقع في بئر فينهاه (^٣).\n_________\n(^١) انظر: \"الاستذكار\" ٤/ ٣١٨ - ٣١٩.\n(^٢) انظر: \"عيون المجالس\" ١/ ٣٢٣، \"المجموع\" ٤/ ١٧.\n(^٣) انظر: \"الأوسط\" ٣/ ٢٣٤، \"عيون المجالس\" ١/ ٣٢٤.","vol":"9","page":358},{"text":"<span data-type='title' id=toc-1011>٤ - باب مَنْ لَمْ يَتَشَهَّدْ فِي سَجْدَتَيِ السَّهْوِ</span>\nوَسَلَّمَ أَنَسٌ وَالحَسَنُ وَلَمْ يَتَشَهَّدَا. وَقَالَ قَتَادَةُ لَا يَتَشَهَّدُ. [فتح: ٣/ ٩٧]\n\n١٢٢٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ أَيُّوبَ بْنِ أَبِي تَمِيمَةَ السَّخْتِيَانِيِّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - انْصَرَفَ مِنِ اثْنَتَيْنِ، فَقَالَ لَهُ ذُواليَدَيْنِ: أَقُصِرَتِ الصَّلَاةُ أَمْ نَسِيتَ يَا رَسُولَ اللهِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَصَدَقَ ذُو اليَدَيْنِ؟ \". فَقَالَ النَّاسُ: نَعَمْ. فَقَامَ رَسُولُ اللهِ - ﷺ - فَصَلَّى اثْنَتَيْنِ أُخْرَيَيْنِ، ثُمَّ سَلَّمَ ثُمَّ كَبَّرَ فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ. [انظر: ٤٨٢ - مسلم: ٥٧٣ - فتح ٣/ ٩٨]\nحدثنا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثنَا حَمَّادٌ، عَنْ سَلَمَةَ بْنِ عَلْقَمَةَ قال: قُلْتُ لِمُحَمَّدٍ: فِي سَجْدَتَيِ الَسَّهْو تَشَهُّدٌ؟ قَالَ: لَيْسَ فِي حَدِيثِ أَبِي هُرَيْرَةَ.\nوذكر فيه حديث أبي هريرة في قصة ذي اليدين. ثم ذكر عن حَمَّادٍ، عَنْ سَلَمَةَ بْنِ عَلْقَمَةَ: قُلْتُ لِمُحَمَّدٍ: فِي سَجْدَتَيِ السَّهْو تَشَهُّدٌ؟ قَالَ: لَيْسَ فِي حَدِيثِ أَبِي هُرَيْرَةَ.\nالشرح:\nحديث أبي هريرة سلف في باب: هل يأخذ الإمام إذا شك بقول الناس (^١). وباب: تشبيك الأصابع في المسجد (^٢).\nوأما أثر أنس والحسن فأخرجهما ابن أبي شيبة، عن ابن مهدي، عن حماد بن سلمة، عن قتادة، عن الحسن وأنس: أنهما سجدا سجدتي السهو بعد السلام ثم قاما ولم يسلما (^٣).\n_________\n(^١) سلف برقم (٧١٥).\n(^٢) سلف برقم (٤٨٢) كتاب: الصلاة.\n(^٣) \"المصنف\" ١/ ٣٨٧ (٤٤٤٤) كتاب: الصلوات، باب: في السلام في سجدتي =","vol":"9","page":359},{"text":"قَالَ: وحديث ابن علية عن عبد العزيز بن صهيب أن أنس بن مالك قعد في الركعة الثالثة فسبحوا به، فقام وأتمهن أربعًا، فلما سلم سجد سجدتين، ثم أقبل على القوم بوجهه وقال: افعلوا هكذا (^١).\nونقل ابن قدامة وابن بطال وابن عبد البر وغيرهم (^٢)، عن أنس والحسن وعطاء: ليس فيهما تشهد، ولا تسليم.\nوتعليق قتادة يرسخ ما نقله هؤلاء، وقد سلفت روايته عن شيخه كذلك.\nوحماد في الأخير هو: ابن زيد.\nورواه عن حماد أبو الربيع أيضًا، وفي حديثه: لم أحفظ فيه عن أبي هريرة شيئًا، وأحب إليَّ أن يتشهد (^٣).\nواختلف العلماء في سجدتي السهو: هل فيهما تشهد وسلام؟ وقد ورد وجود ذلك وعدمه في بعض الأحاديث، فقالت طائفة: لا فيهما.\nوقالت أخرى: نعم فيهما. وقالت ثالثة: لا تشهد فيهما، وفيهما السلام.\nوقد أسلفنا ذلك قبل: إذا صلى خمسًا. وقال بالثاني ابن مسعود والنخعي والحكم، ورواه عن قتادة واستحسن ذلك الليث (^٤)، وقاله\n_________\n= السهو قبل السلام أو بعده.\n(^١) \"المصنف\" ١/ ٣٩٠ (٤٤٨٦) كتاب: الصلوات، باب: من كان يقول: في كل سهو سجدتان.\n(^٢) \"شرح ابن بطال\" ٣/ ٢٢٣، \"التمهيد\" ١٠/ ٢٠٧، \"المغني\" ٢/ ٤٣١.\n(^٣) رواه البيهقي ٢/ ٣٥٥ كتاب: الصلاة، باب: من قال: يتشهد بعد سجدتي السهو ثم يسلم.\n(^٤) رواه ابن أبي شيبة عن ابن مسعود والنخعي والحكم ١/ ٣٨٨ (٤٤٥٨، ٤٤٦٠، ٤٤٦٦) كتاب: الصلوات، باب: ما قالوا: فيهما تشهد أم لا؟ ومن قال: لا يسلم فيهما. وذكرها جميعًا ابن المنذر في \"الأوسط\" ٣/ ٣١٥.","vol":"9","page":360},{"text":"مالك في \"العتبية\" و\"المجموعة\" (^١)، وهو قول الأوزاعي والثوري والكوفيين، والشافعي، ذكره ابن المنذر، والأصح عندنا لا يتشهد وهو ما حكاه الطحاوي عن الشافعي والأوزاعي (^٢).\nوفيهما قول رابع: إن سجد قبل السلام لم يتشهد، وإن سجد بعده تشهد، رواه أشهب عن مالك، وهو قول ابن الماجشون وأحمد.\nوادعى المهلب أنه ليس في حديث ذي اليدين تشهد ولا تسليم، قَالَ: ويحتمل ذلك وجهين:\nأحدهما: أن يكون - ﷺ - تشهد فيهما وسلم، ولم ينقل ذلك المحدث.\nوالثاني: أنه لم يتشهد فيهما ولا سلم، وألحق المسلمون بها بين السجدتين سنن الصلاة لما كانت صلاة كبر الشارع لهما، فأضيف إليهما التشهد والسلام تأكيدًا لهما، وهو غريب منه، فقد قَالَ ابن المنذر في التسليم فيهما: إنه ثابت عن رسول الله - ﷺ - من غير وجه (^٣).\nوفي ثبوت التشهد عنه نظر، وقد سلف كلام أبي عمر فيه، وفي حديث ذى اليدين حجة لمالك على غيره في قوله: إن سجود السهو كله في الزيادة قبل السلام؛ لأنه - ﷺ - زاد في حديث ذي اليدين السلام والكلام، ثم أكمل صلاته وسجد له بعده.\nولما ذكر ابن التين عن الحسن أنه لا يسلم منهما ولا يتشهد، قَالَ: هكذا حكي عنه، وهو خلاف ما في البخاري عنه أنه فعل إلا أن يكون روايته في البخاري أنه فعل ذلك في سجود السهو قبل السلام.\nقلتُ: لا تنافي بينهما.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٣٦٤.\n(^٢) \"مختصر اختلاف العلماء\" ١/ ٢٧٥.\n(^٣) \"الأوسط\" ٣/ ٣١٦.","vol":"9","page":361},{"text":"<span data-type='title' id=toc-1012>٥ - باب مَنْ يُكَبِّرُ فِي سَجْدَتَيِ السَّهْوِ</span>\n١٢٢٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: صَلَّى النَّبِيُّ - ﷺ - إِحْدَى صَلَاتَيِ العَشِيِّ -قَالَ مُحَمَّدٌ: وَأَكْثَرُ ظَنِّي العَصْرَ- رَكْعَتَيْنِ ثُمَّ سَلَّمَ، ثُمَّ قَامَ إِلَي خَشَبَةٍ فِي مُقَدَّمِ المَسْجِدِ فَوَضَعَ يَدَهُ عَلَيْهَا، وَفِيهِمْ أَبُو بَكْرٍ وَعُمَرُ ﵄ فَهَابَا أَنْ يُكَلِّمَاهُ، وَخَرَجَ سَرَعَانُ النَّاسِ فَقَالُوا: أَقَصُرَتِ الصَّلَاةُ؟ وَرَجُلٌ يَدْعُوهُ النَّبِيُّ - ﷺ - ذُو اليَدَيْنِ فَقَالَ: أَنَسِيتَ أَمْ قَصُرَتْ؟ فَقَالَ: \"لَمْ أَنْسَ وَلَمْ تُقْصَرْ\". قَالَ: بَلَى قَدْ نَسِيتَ. فَصَلَّى رَكْعَتَيْنِ ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ فَكَبَّرَ، ثُمَّ وَضَعَ رَأْسَهُ فَكَبَّرَ فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ. [انظر: ٤٨٢ - مسلم: ٥٧٣ - فتح: ٣/ ٩٩]\n\n١٢٣٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنِ الأَعْرَجِ، عَنْ عَبْدِ اللهِ ابْنِ بُحَيْنَةَ الأَسْدِيِّ حَلِيفِ بَنِي عَبْدِ المُطَّلِبِ أَنَّ رَسُولَ اللهِ - ﷺ - قَامَ فِي صَلَاةِ الظُّهْرِ وَعَلَيْهِ جُلُوسٌ، فَلَمَّا أَتَمَّ صَلَاتَهُ سَجَدَ سَجْدَتَيْنِ، فَكَبَّرَ فِي كُلِّ سَجْدَةٍ وَهُوَ جَالِسٌ قَبْلَ أَنْ يُسَلِّمَ، وَسَجَدَهُمَا النَّاسُ مَعَهُ مَكَانَ مَا نَسِيَ مِنَ الجُلُوسِ. تَابَعَهُ ابْنُ جُرَيْجٍ، عَنِ ابْنِ شِهَابٍ فِي التَّكْبِيرِ. [انظر: ٨٢٩ - مسلم: ٥٧٠ - فتح: ٣/ ٩٩]\nذكر فيه حديث أَبِي هُرَيْرَةَ قَالَ: صَلَّى النَّبِيُّ - ﷺ - إِحْدى صَلَاتَيِ العَشِيِّ .. لحديث.\nوحديث عَبْدِ اللهِ ابن بُحَيْنَةَ الأَسْدِيِّ حَلِيفِ بَنِي عَبْدِ المُطَّلِبِ: أَنَّ رَسُولَ اللهِ - ﷺ - قَامَ فِي صَلَاةِ الظُّهْرِ وَعَلَيْهِ جُلُوسٌ .. الحديث. ثم قال: تَابَعَهُ ابن جُرَيْجٍ، عَنِ ابن شِهَابٍ فِي التَّكْبِيرِ.\nالشرح:\nحديث أبي هريرة وابن بحينة سلفا.\nوقوله: (حليف بني عبد المطلب) تقدم في باب: من لم ير التشهد","vol":"9","page":362},{"text":"الأول واجبًا، أن الصحيح الذي عليه المؤرخون إسقاط عبد؛ لأن جده حالف المطلب بن عبد مناف (^١).\nأما التكبير في سجود السهو فهو ثابت عن رسول الله - ﷺ -. قَالَ المهلب: وكذلك ألحق المسلمون فيهما التشهد والسلام.\nوقد سلف قبيل باب: إذا صلى خمسًا ما فيه من الخلاف (^٢).\nوفيه من الفقه:\nأنه لو انحرف عن القبلة في صلاته ساهيًا أو مشى قليلًا أنه لا يخرجه ذلك عن صلاته؛ لأنه - ﷺ - قام إلى خشبة في مقدم المسجد فوضع يده عليها وخرج السرعان، وقالوا: إنه قصرت الصلاة، فلم ينقص ذلك صلاتهم؛ لأنه كان سهوًا، فدل أن السهو لا ينقص الصلاة، وقد أسلفنا عن بعضهم: لا يستعمل اليوم مثل هذا في الخروج من المسجد، والكلام -ليس الإعادة والعمل الكثير- في الصلاة مسقط لخشوعها.\nفلذلك استحب العلماء إعادتها من أولها إذا كثر العمل مثل هذا، وقد أسلفنا: إن تكرر السهو هل يكرر السجود؟ وأن أكثر أهل العلم على المنع، وهو قول النخعي وربيعة ومالك والثوري والليث والكوفيين والشافعي وأبي ثور، منهم من قَالَ: يسجد في ذلك كله قبل السلام، ومنهم من قَالَ: بعده. على حسب أقوالهم في ذلك، وحجته حديث الباب، فإنه حصل فيه أمور سلفت، ولم يزد على سجدتين. وقال مالك: إنه إذا اجتمع سهوان زيادة ونقصان سجد قبل\n_________\n(^١) راجع حديث (٨٢٩).\n(^٢) راجع حديث (١٢٢٤) كتاب: الصلاة.","vol":"9","page":363},{"text":"السلام (^١). أخذًا بحديثي الباب.\nوقوله: (سُرعان الناس). قَالَ ابن التين: كذا وقع هنا بالضم. وقال ابن فارس بفتحها، وفتح الراء أيضًا (^٢). وفيه جواز تسمية القصير والطويل من الناس.\nوقوله: (\"لم أنس ولم تقصر\") هو بيان لقوله في الرواية الأخرى: \"كل ذلك لم يكن\" (^٣) وهو رد على من قَالَ أنهما لم يجتمعا، وأن أحدهما كان.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٧٨، \"عيون المجالس\" ١/ ٣٤٠، \"الأوسط\" ٣/ ٣١٧ - ٣١٨.\n(^٢) \"المجمل\" ١/ ٤٩٣.\n(^٣) رواها مسلم (٥٧٣/ ٩٩).","vol":"9","page":364},{"text":"<span data-type='title' id=toc-1013>٦ - باب إِذَا لَمْ يَدْرِ كَمْ صَلَّى ثَلَاثًا أَوْ أَرْبَعًا، سَجَدَ سَجْدَتَيْنِ وَهْوَ جَالِسٌ</span>.\n١٢٣١ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامُ بْنُ أَبِي عَبْدِ اللهِ الدَّسْتَوَائِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا نُودِيَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ وَلَهُ ضُرَاطٌ حَتَّى لَا يَسْمَعَ الأَذَانَ، فَإِذَا قُضِىَ الأَذَانُ أَقْبَلَ، فَإِذَا ثُوِّبَ بِهَا أَدْبَرَ، فَإِذَا قُضِيَ التَّثْوِيبُ أَقْبَلَ حَتَّى يَخْطِرَ بَيْنَ المَرْءِ وَنَفْسِهِ، يَقُولُ: اذْكُرْ كَذَا وَكَذَا. مَا لَمْ يَكُنْ يَذْكُرُ، حَتَّى يَظَلَّ الرَّجُلُ إِنْ يَدْرِي كَمْ صَلَّى، فَإِذَا لَمْ يَدْرِ أَحَدُكُمْ كَمْ صَلَّى ثَلَاثًا أَوْ أَرْبَعًا، فَلْيَسْجُدْ سَجْدَتَيْنِ وَهْوَ جَالِسٌ\". [انظر: ٦٠٨ - مسلم: ٣٨٩ - فتح: ٣/ ١٠٣]\nذكر فيه حديث أبي هريرة: \"إِذَا نُودِيَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ وَلَهُ ضُرَاطٌ .. \" الحديث.\nسلف في باب الأذان، وتذكر الرجل الشيء في الصلاة (^١). وذكرنا هناك أنه إنما يفعل الشيطان ذلك؛ لئلا يشهد للمؤذن بما يسمعه منه؛ لقوله - ﷺ -: \"لا يسمع مدى صوت المؤذن\" الحديث (^٢). فيفعل اللعين ذلك مرارًا، وذكرنا هناك غير هذا أيضًا.\nوقوله: (\"فإذا ثُوب بها\") أي: أقيمت الصلاة.\nوقوله: (\"فَإِذَا قُضِيَ التَّثْوِيبُ أَقْبَلَ حَتَّى يَخْطِرَ بَيْنَ المَرْءِ وَنَفْسِهِ\") قد سلف الخلاف في ضبط \"يخطر\". وقال ابن التين: وقع هنا عند أبي الحسن بضاد غير مرفوعة -أي: غير مشالة- وقال: هكذا قرأ لنا أبو زيد، والصواب: يخطر.\n_________\n(^١) برقم (١٢٢٢) كتاب: الحمل في الصلاة، باب: يفكر الرجل الشيء في الصلاة.\n(^٢) سبق برقم (٦٠٩) كتاب: الأذان، باب: رفع الصوت بالنداء. حديث أبي سعيد.","vol":"9","page":365},{"text":"وقوله: \"حَتَّى يظل\" أي: لا يعرف كلم صلى.\nثم اعلم أن حديث أبي هريرة هذا بخلاف حديث أبي سعيد: \"إذا شك أحدكم فليطرح الشك، وليبن على ما استيقن ثم يسجد سجدتين قبل أن يسلم\" (^١). وذكر الطبري عن بعض أهل العلم أنه يأخذ بأيهما أحب لعدم التأريخ، ومنهم من رجح حديث أبي سعيد بالقياس؛ لأن محمل من شك أنه لم يفعل، والركعة في ذمته بيقين، فلا تبرأ بشكٍ.\nوقال أبو عبد الملك: يحمل حديث أبي هريرة هذا على من استنكحه (^٢) السهو، وقال: لو كان حكمه حكم حديث أبي سعيد لبينه.\nوردوه عليه، والأولى أن يكون حديث أبي سعيد مفسرًا له، وأن بعض الرواة قصر في ذكره، على أن حديث أبي هريرة حمل على كل ساهٍ، وأن حكمه السجود، ويرجع في بيان حكم المصلي فيما يشك فيه وفي موضع سجوده من صلاته إلى سائر الأحاديث المفسرة، وهو قول أنس وأبي هريرة والحسن وربيعة ومالك والثوري والشافعي (^٣) وأبي ثور وإسحاق، وما حمله عليه أبو عبد الملك هو ما فسره الليث ابن سعد، وقاله مالك وابن القاسم.\nوعن مالك قول آخر: لا يسجد له أيضًا. حكاه ابن نافع عنه، وقال ابن عبد الحكم: لو سجد بعد السلام كان أحبَّ إليَّ (^٤).\n_________\n(^١) رواه مسلم برقم (٥٧١) كتاب: المساجد، باب: السهو في الصلاة والسجود له.\n(^٢) أي:/ غلبة، انظر: \"لسان العرب\" ٨/ ٤٥٣٦.\n(^٣) رواه ابن أبي شيبة عن الحسن وأنس ١/ ٣٨٥ (٤٤١٧) كتاب: الصلوات، باب: في الرجل يصلي فلا يدري زاد أو نقص.\nوذكره عنهم ابن المنذر في \"الأوسط\" ٣/ ٣٠٨.\n(^٤) انظر: \"المنتقى\" ١/ ١٧٦ - ١٧٨.","vol":"9","page":366},{"text":"وقال آخرون: إذا لم يدر كم صلى أعادها أبدًا حَتَّى يحفظ. روي عن ابن عباس وابن عمر والشعبي وشريح وعطاء وسعيد بن جبير (^١)، وبه قَالَ الأوزاعي (^٢). وحكي عن عطاء وميمون بن مهران وسعيد بن جبير قول آخر: إنهم إذا شكوا في الصلاة أعادوها ثلاث مرات، فإذا كانت الرابعة لم يعيدوا. وهما مخالفاق للآثار كلها، وكأنهما قصدا الاحتياط، ولا معنى لمن حد ثلاث مرات.\nفرع: لو غلب على ظنه التمام فهو شك عندنا وعند مالك وأصحابه، وقيل: تجزئه بحديث ابن مسعود في التحري (^٣).\nوهو مذهب أبي حنيفة قَالَ: من شك في صلاته فلم يدر كم صلى؛ فإن وقع له ذلك كثيرًا بني على اجتهاده وغالب ظنه، وإن كان ذلك أول ما عرض له فليستأنف صلاته (^٤).\nوحديث ابن مسعود فيه: \"فليتحر الصواب، فيتم ما بقي؛ ثم يسجد سجدتين\" ذكره البخاري في الإيمان والنذور كما ستعلمه (^٥). وهو لا يقوم يتم بل يستأنف، والحديث بخلافه.\nوروي عن مكحول والأوزاعي أنه من بني على اليقين فليس عليه سجدتان، ومن لم يبن فليسجد. ذكره الطبري، وهو خلاف حديث ابن مسعود وغيره في السجود لمن بني على اليقين، وهو خلاف قول الفقهاء.\n_________\n(^١) رواها ابن أبي شيبة ١/ ٣٨٥ - ٣٨٦ (٤٤٢١ - ٤٤٢٥)، (٤٤٢٧ - ٤٤٣٠) كتاب: الصلوات، باب: من قال: إذا شك فلم يدرِ كم صلى.\n(^٢) انظر: \"التمهيد\" ٣/ ٢٨٣.\n(^٣) سلف برقم (٤٠١) كتاب: الصلاة، باب: التوجه نحو القبلة حيث كان.\n(^٤) \"مختصر الطحاوي\" ص ٣٠.\n(^٥) برقم (٦٦٧١) باب: إذا حنث ناسيًا في الأيمان.","vol":"9","page":367},{"text":"<span data-type='title' id=toc-1014>٧ - باب السَّهْوِ فِي الفَرْضِ وَالتَّطَوُّعِ</span>\nوَسَجَدَ ابْنُ عَبَّاسٍ سَجْدَتَيْنِ بَعْدَ وِتْرِهِ.\n\n١٢٣٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ أَحَدَكُمْ إِذَا قَامَ يُصَلِّي جَاءَ الشَّيْطَانُ فَلَبَسَ عَلَيْهِ حَتَّى لَا يَدْرِيَ كَمْ صَلَّى، فَإِذَا وَجَدَ ذَلِكَ أَحَدُكُمْ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ\". [انظر: ٦٠٨ - مسلم: ٣٨٩ - فتح: ٣/ ١٠٤]\nثم ذكر حديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ أَحَدَكُمْ إِذَا قَامَ يُصَلِّي جَاءَه الشَّيْطَانُ فَلَبَسَ عَلَيْهِ حَتَّى لَا يَدْرِيَ كَمْ صَلَّى، فَإِذَا وَجَدَ ذَلِكَ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُو جَالِسٌ\".\nالشرح:\nهذا الحديث يأتي في صفة إبليس إن شاء الله (^١)، وما نقله عن ابن عباس إنما يأتي عليَّ قول من يقول: إن الوتر سُنَّة.\nوقد أسلفنا قبيلُ إذا صلى خمسًا أن جمهور العلماء على أن النفل كالفرض في ذلك؛ لإطلاق الأحاديث؛ وإرغامًا للشيطان أيضًا، فيرجع خاسئًا بالسجود الذي حرمه والخيبة التي آب بها.\nوالكلام في الحديث كالكلام في حديث الباب قبله، منهم من جعله مبنيًا على حديث البناء على اليقين، ومنهم من جعله في المستنكح، ومنهم من أخذ بظاهره مطلقًا ولم يوجب عليه الإتيان بركعة على حسب ما سلف في الباب قبله.\n_________\n(^١) برقم (٣٢٨٥) كتاب: بدء الخلق.","vol":"9","page":368},{"text":"<span data-type='title' id=toc-1015>٨ - باب إِذَا كُلِّمَ وَهُوَ يُصَلِّي فَأَشَارَ بِيَدِهِ وَاسْتَمَعَ</span>\n١٢٣٣ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ، أَنَّ ابْنَ عَبَّاسٍ، وَالمِسْوَرَ بْنَ مَخْرَمَةَ، وَعَبْدَ الرَّحْمَنِ بْنَ أَزْهَرَ ﵃ أَرْسَلُوهُ إِلَي عَائِشَةَ ﵂، فَقَالُوا: اقْرَأْ ﵍ مِنَّا جَمِيعًا وَسَلْهَا عَنِ الرَّكْعَتَيْنِ بَعْدَ صَلَاةِ العَصْرِ وَقُلْ لَهَا: إِنَّا أُخْبِرْنَا أَنَّكِ تُصَلِّينَهُمَا وَقَدْ بَلَغَنَا أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْهَا. وَقَالَ ابْنُ عَبَّاسٍ: وَكُنْتُ أَضْرِبُ النَّاسَ مَعَ عُمَرَ بْنِ الخَطَّابِ عَنْهُمَا. فَقَالَ كُرَيْبٌ: فَدَخَلْتُ عَلَى عَائِشَةَ ﵂ فَبَلَّغْتُهَا مَا أَرْسَلُونِي. فَقَالَتْ: سَلْ أُمَّ سَلَمَةَ. فَخَرَجْتُ إِلَيْهِمْ فَأَخْبَرْتُهُمْ بِقَوْلِهَا، فَرَدُّونِي إِلَى أُمِّ سَلَمَةَ بِمِثْلِ مَا أَرْسَلُونِي بِهِ إِلَى عَائِشَةَ. فَقَالَتْ أُمُّ سَلَمَةَ ﵂: سَمِعْتُ النَّبِيَّ - ﷺ - يَنْهَى عَنْهَا، ثُمَّ رَأَيْتُهُ يُصَلِّيهِمَا حِينَ صَلَّى العَصْرَ، ثُمَّ دَخَلَ عَلَيَّ وَعِنْدِي نِسْوَةٌ مِنْ بَنِي حَرَامٍ مِنَ الأَنْصَارِ فَأَرْسَلْتُ إِلَيْهِ الجَارِيَةَ فَقُلْتُ: قُومِي بِجَنْبِه، قُولِي لَهُ: تَقُولُ لَكَ أُمُّ سَلَمَةَ: يَا رَسُولَ اللهِ، سَمِعْتُكَ تَنْهَى عَنْ هَاتَيْنِ وَأَرَاكَ تُصَلِّيهِمَا. فَإِنْ أَشَارَ بِيَدِهِ فَاسْتَأْخِرِي عَنْهُ. فَفَعَلَتِ الجَارِيَةُ فَأَشَارَ بِيَدِهِ فَاسْتَأْخَرَتْ عَنْهُ فَلَمَّا انْصَرَفَ قَالَ: \"يَا بِنْتَ أَبِي أُمَيَّةَ سَأَلْتِ عَنِ الرَّكْعَتَيْنِ بَعْدَ العَصْرِ وَإِنَّهُ أَتَانِي نَاسٌ مِنْ عَبْدِ القَيْسِ فَشَغَلُونِي عَنِ الرَّكْعَتَيْنِ اللَّتَيْنِ بَعْدَ الظُّهْرِ، فَهُمَا هَاتَانِ\" [٤٣٧٠ - مسلم: ٨٣٤ - فتح: ٣/ ١٠٥]\nذكر فيه حديث غريب أَنَّ ابن عَبَّاسٍ، وَالمِسْوَرَ بْنَ مَخْرَمَةَ، وَعَبْدَ الرَّحْمَنِ بْنَ الأزهر أَرْسَلُوهُ إِلَي عَائِشَةَ .. الحديث.\nوهو حديث أم سلمة عن الركعتين بعد العصر، وفيه: فأشار بيده فاستأخرت عنه. وأخرجه مسلم (^١)،\nويأتي في المغازي أيضًا (^٢)، وذكره تعليقًا في باب ما يصلى بعد\n_________\n(^١) \"صحيح مسلم\" (٨٣٤) كتاب: صلاة المسافرين، باب: معرفة الركعتين اللتين كان يصليهما النبي - ﷺ - بعد العصر.\n(^٢) (٤٣٧٠) باب: وفد عبد القيس.","vol":"9","page":369},{"text":"العصر من الفوائت ونحوها، فقال: وقال كريب: عن أم سلمة: صلى النبي - ﷺ - بعد العصر ركعتين. الحديث، وقد سلف (^١).\nوقوله: (كنت أضرب مع عمر الناس عليها). كذا هو بالضاد المعجمة، وهو الصحيح؛ لأنه جاء في \"الموطأ\": كان عمر يضرب عليها (^٢). روى السائب بن يزيد أنه رأى عمر يضرب المنكدر على الصلاة بعد العصر (^٣). وروي: أصرف. بالصاد المهملة والفاء.\nواختلف العلماء في الإشارة المفهمة في الصلاة، فقال مالك والشافعي: لا تقطع الصلاة. وقال أبو حنيفة وأصحابه: تقطعها كالكلام. واحتجوا بحديث أبي هريرة مرفوعًا: \"التسبيح للرجال والتصفيق للنساء، ومن أشار في صلاله إشارة تفهم عنه فليعد\" (^٤)\nواحتج الأولون بحديث الباب وقالوا: قد جاء من طرق متواترة عن النبي - ﷺ - بإشارة مفهمة، فهي أولى من هذا الحديث، وليست الإشارة\n_________\n(^١) قبل حديث (٥٩٠) كتاب: مواقيت الصلاة، باب: ما يصلي بعد العصر من الفوائت ونحوها. تعليقًا.\n(^٢) \"الموطأ\" ص ١٥٤.\n(^٣) رواه مالك ص ١٥٤، ورواه أيضًا ابن أبي شيبة ٢/ ١٣٤ (٧٣٣٩) كتاب: الصلوات، باب: من قال: لا صلاة بعد الفجر.\n(^٤) رواه أبو داود (٩٤٤) كتاب: الصلاة، باب: الإشارة في الصلاة، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٥٣ كتاب: الصلاة، باب: الإشارة في الصلاة، والدارقطني في \"سننه\" ٢/ ٨٣، ٨٤ كتاب: الجنائز، باب: الإشارة في الصلاة، والبيهقي ٢/ ٢٦٢ كتاب: الصلاة، باب: الإشارة فيما ينوبه في صلاته …\nقال أبو داود: هذا الحديث وهم.\nوقال الألباني في \"ضعيف أبي داود\" برقم (١٦٩): إسناده ضعيف رجاله ثقات، محمد بن إسحاق مدلس، وقد عنعنه، فالوهم منه، أو ممن دلسه عنه، وقال أحمد: لا يثبت إسناده.","vol":"9","page":370},{"text":"في طريق النظر كالكلام؛ لأن الإشارة إنما هي حركة عضو، وقد رأينا حركة سائر الأعضاء غير اليد في الصلاة لا تفسدها وكذلك حركة اليد.\nوفيه: جواز استماع المصلي إلى ما يخبره به من ليس في الصلاة، وقد روى موسى عن القاسم أن من أخبر في الصلاة بما يسره فحمد الله، أو بمصيبة فاسترجع، أو يخبرُ بالشيء فيقول: الحمد لله على كل حال، أو الحمد لله الذي بنعمته تتم الصالحات. فلا يعجبني وصلاته مجزئة، ومداومته - ﷺ - على هاتين الركعتين بعد العصر دائمًا من خصائصه، وليس لنا ذلك على الأصح.\nوفيه: أنه ينبغي أن يسأل أعلم الناس بالمسألة، وأن العلماء إذا اختلفوا يرفع الأمر إلى الأعلم والأفقه لملازمة سبقت له، ثم يقتدى به وينتهى إلى فعله.\nوفيه: فضل عائشة وعلمها؛ لأنهم اختصوها بالسؤال قبل غيرها، وإنما رفعت المسألة إلى أم سلمة؛ لأن عائشة كانت تصليهما بعد العصر، وعلمت أن عند أم سلمة من علمها مثل ما عندها، وأنها قد رأته - ﷺ - يصليهما في ذلك الوقت في بيتها، فأرادت عائشة أن تستظهر بأم سلمة؛ تقوية لمذهبها؛ من أجل ظهور نهيه - ﷺ - عنها؛ وخشية الإنكار؛ لقولها متفردة. وقد حفظ عن عائشة أنها قالت: ما تركهما رسول الله - ﷺ - في بيتي سرًّا ولا جهرًا (^١)، تريد: جهرًا منها، وكان لا يصليهما في المسجد؛ مخافة أن يثقل على أمته.\n_________\n(^١) سلف برقم (٥٩٢) كتاب: مواقيت الصلاة، باب: ما يصلى بعد العصر من الفوائت ونحوها.\nورواه مسلم برقم (٨٣٥/ ٣٠٠) كتاب: صلاة المسافرين، باب: معرفة الركعتين اللتين كان يصليهما النبي - ﷺ - بعد العصر.","vol":"9","page":371},{"text":"وادعى ابن بطال أن الركعتين صلاهما ذلك اليوم في بيت أم سلمة هنا غير اللتين كان يلتزم صلاتهما في بيت عائشة بعد العصر، وإنما كانت الركعتان بعد الظهر على ما جاء في الحديث، فأراد إعادتهما ذلك الوقت؛ أخذًا بالأفضل، لا أن ذلك واجب عليه في سننه؛ لأن السنن والنوافل إذا فاتت أوقاتها لم يلزم إعادتها (^١). هذا لفظه، ولا يسلم له، وبناه على مذهبه في السنن، وعندنا أنها تقضى أبدًا.\nوقال ابن التين: مذهب عائشة أنها تبيح النافلة في هذا الوقت، وأقسمت أنه - ﷺ - ما تركها في بيتها (^٢). وقال مثل قولها داود، خاصة أنه لا بأس بعد العصر ما لم تغرب، ودليل مالك والجمهور النهي.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٢٣٣.\n(^٢) سلف برقم (٥٩١) كتاب: مواقيت الصلاة، باب: ما يصلى بعد العصر من الفوائت ونحوها.\nورواه مسلم برقم (٨٣٥/ ٢٩٩) في صلاة المسافرين، باب: معرفة الركعتين اللتين ..","vol":"9","page":372},{"text":"<span data-type='title' id=toc-1016>٩ - باب الإِشَارَةِ فِي الصَّلَاةِ</span>\nقَالَهُ كُرَيْبٌ عَنْ أُمِّ سَلَمَةَ عَنِ النَّبِيِّ - ﷺ -.\n\n١٢٣٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - بَلَغَهُ أَنَّ بَنِي عَمْرِو بْنِ عَوْفٍ كَانَ بَيْنَهُمْ شَيْءٌ فَخَرَجَ رَسُولُ اللهِ - ﷺ - يُصْلِحُ بَيْنَهُمْ فِي أُنَاسٍ مَعَهُ، فَحُبِسَ رَسُولُ اللهِ - ﷺ - وَحَانَتِ الصَّلَاةُ فَجَاءَ بِلَالٌ إِلَى أَبِي بَكْرٍ ﵁ فَقَالَ: يَا أَبَا بَكْرٍ إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ حُبِسَ وَقَدْ حَانَتِ الصَّلَاةُ فَهَلْ لَكَ أَنْ تَؤُمَّ؟ النَّاسَ قَالَ: نَعَمْ إِنْ شِئْتَ. فَأَقَامَ بِلَالٌ وَتَقَدَّمَ أَبُو بَكْرٍ ﵁ فَكَبَّرَ لِلنَّاسِ وَجَاءَ رَسُولُ اللهِ - ﷺ - يَمْشِي فِي الصُّفُوفِ حَتَّى قَامَ فِي الصَّفِّ، فَأَخَذَ النَّاسُ فِي التَّصْفِيقِ، وَكَانَ أَبُو بَكْرٍ ﵁ لَا يَلْتَفِتُ فِي صَلَاتِهِ، فَلَمَّا أَكْثَرَ النَّاسُ التَفَتَ فَإِذَا رَسُولُ اللهِ - ﷺ -، فَأَشَارَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - يَأْمُرُهُ أَنْ يُصَلِّيَ، فَرَفَعَ أَبُو بَكْرٍ ﵁ يَدَيْهِ فَحَمِدَ اللهَ وَرَجَعَ القَهْقَرَى وَرَاءَهُ حَتَّى قَامَ فِي الصَّفِّ، فَتَقَدَّمَ رَسُولُ اللهِ - ﷺ - فَصَلَّى لِلنَّاسِ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"يَا أَيُّهَا النَّاسُ مَا لَكُمْ حِينَ نَابَكُمْ شَيْءٌ فِي الصَّلَاةِ أَخَذْتُمْ فِي التَّصْفِيقِ، إِنَّمَا التَّصْفِيقُ لِلنِّسَاءِ، مَنْ نَابَهُ شَيْءٌ فِي صَلَاتِهِ فَلْيَقُلْ سُبْحَانَ اللهِ. فَإِنَّهُ لَا يَسْمَعُهُ أَحَدٌ حِينَ يَقُولُ سُبْحَانَ اللهِ إِلاَّ التَفَتَ، يَا أَبَا بَكْرٍ، مَا مَنَعَكَ أَنْ تُصَلِّيَ لِلنَّاسِ حِينَ أَشَرْتُ إِلَيْكَ؟ \". فَقَالَ أَبُو بَكْرٍ ﵁: مَا كَانَ يَنْبَغِي لاِبْنِ أَبِي قُحَافَةَ أَنْ يُصَلِّيَ بَيْنَ يَدَيْ رَسُولِ اللهِ - ﷺ -. [انظر: ٦٨٤ - مسلم: ٤٢١ - فتح: ٣/ ١٠٧]\n\n١٢٣٥ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، حَدَّثَنَا الثَّوْرِيُّ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ قَالَتْ: دَخَلْتُ عَلَى عَائِشَةَ ﵂ وَهِيَ تُصَلِّي قَائِمَةً، وَالنَّاسُ قِيَامٌ فَقُلْتُ: مَا شَأْنُ النَّاسِ؟ فَأَشَارَتْ بِرَأْسِهَا إِلَى السَّمَاءِ. فَقُلْتُ آيَةٌ؟ فَقَالَتْ بِرَأْسِهَا أَيْ: نَعَمْ. [انظر: ٨٦ - مسلم: ٩٠٥ - فتح: ٣/ ١٠٧]\n\n١٢٣٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ هِشَامٍ عَنْ أَبِيهِ، عَنْ عَائِشَةَ","vol":"9","page":373},{"text":"﵂زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا قَالَتْ: صَلَّى رَسُولُ اللهِ - ﷺ - فِي بَيْتِهِ وَهُوَ شَاكٍ جَالِسًا، وَصَلَّى وَرَاءَهُ قَوْمٌ قِيَامًا، فَأَشَارَ إِلَيْهِمْ أَنِ اجْلِسُوا، فَلَمَّا انْصَرَفَ قَالَ: \"إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا\". [انظر: ٦٨٨ - مسلم: ٤١٢ - فتح: ٣/ ١٠٨]\nهو الحديث الذي سلف في الباب قبله.\nوقوله: (عن النبي - ﷺ -). يعني: عن فعله أو مسندًا إلى رسول الله - ﷺ -، لا أنه موقوف عليها.\nثم ذكر حديث سهل بن سعد الساعدي: أَنَّ رَسُولَ اللهِ - ﷺ - بَلَغَهُ أَنَّ بَنِي عَمْرِو بْنِ عَوْفٍ .. الحديث.\nوقد سلف في عدة مواضع: من دخل ليؤم الناس فجاء الإمام الأول (^١). ما يجوز من التسبيح والحمد للرجال (^٢). رفع الأيدي في الصلاة لأمر ينزل به، والبخاري رواه هنا عن قتيبة، عن يعقوب بن عبد الرحمن، ورواه أيضًا قتيبة فيه، عن عبد العزيز بن أبي حازم (^٣)، فيكون له فيه شيخان.\nثم ذكر حديث أسماء: دَخَلْتُ عَلَى رسول الله - ﷺ - وهو يصلي .. الحديث.\nوقد سلف في مواضع، أولها: العلم، في باب: من أجاب الفتيا بإشارة اليد والرأس (^٤).\n_________\n(^١) برقم (٦٨٤) كتاب: الأذان.\n(^٢) برقم (١٢٠١) كتاب: العمل في الصلاة.\n(^٣) برقم (١٢١٨) كتاب: العمل في الصلاة، رفع الأيدي في الصلاة لأمر ينزل به.\n(^٤) برقم (٨٦) كتاب: العلم.","vol":"9","page":374},{"text":"ثم ذكر حديث عائشة: صَلَّى رَسُولُ اللهِ - ﷺ - فِي بَيْتِهِ وَهُو شَاكٍ فَأشَارَ إِلَيْهِمْ أَنِ اجْلِسُوا .. الحديث.\nوقد سلف في باب: أهل العلم والفضل أحق بالإمامة (^١)، وهذا الباب كالذي قبله.\nفيه: الإشارة المعهودة باليد والرأس.\nوفيه: جواز استفهام المصلي ورد الجواب باليد والرأس، خلافًا لقول الكوفيين. وروى ابن القاسم عن مالك: من كُلِّم في الصلاة فأشار برأسه أو بيده فلا بأس بما خف، ولا يكثر. وقال ابن وهب: لا بأس أن يشير في الصلاة بلا ونعم.\nوقد اختلف قول مالك: إذا تنحنح في الصلاة لرجل ليسمعه، فقال في \"المختصر\": إن ذلك كالكلام. وروى عنه ابن القاسم أنه لا شيء عليه؛ لأن التنحنح ليس بكلام، وليس له حروف هجاء، قاله الأبهري (^٢).\nوحديث سهل فيه أنواع من الفقه والأدب، فلنشر ههنا إلى اثني عشر وإن سلفت:\nأولها: مبادرة الصحابة إلى الصلاة خوف الوقت إذا انتظر مجيئه.\nثانيها: جواز الصلاة بإمامين بعضها خلف واحد، وتمامها خلف آخر.\nثالثها: جواز الائتمام بمن تقدم إحرام المأموم عليه.\nرابعها: جواز صلاة الشخص بعضًا إمامًا وبعضًا مأمومًا.\nخامسها: إن العمل اليسير كالخطوة والخطوتين لا يفسد.\n_________\n(^١) برقم (٦٨٨) كتاب: الأذان، باب: إنما جعل الإمام ليؤتم به.\n(^٢) انظر: \"شرح ابن بطال\" ٣/ ٢٣٤.","vol":"9","page":375},{"text":"سادسها: إن سنة الرجال فيما ينوبهم التسبيح، وأن النساء التصفيق، وهو ضرب اليمين على ظهر اليسار.\nسابعها: صلاة الشارع خلف أمته.\nعاشرها: تفضيل الصديق.\nالحادي عشر: الرضا بإمامته لو ثبت وتم عليه، ولذلك أشار إليه.\nالثاني عشر: جواز الدعاء في الصلاة مع رفع اليدين عند حدوث نعمة يجب شكرها. وذلك أن الصديق عقل من إشارته - ﷺ - أنه أمر إكرام لا إيجاب، ولولا ذلك ما استجاز مخالفة أمره.\nوقوله: (لا يَنْبَغِي لاِبْنِ أَبِي قُحَافَةَ أَنْ يُصَلِّيَ بَيْنَ يَدَيْ رَسُولِ اللهِ - ﷺ -).\nيحتمل وجهين، أبداهما ابن التين:\nأحدهما: أنه تواضَعَ واستَصْغَرَ نفسه؛ إذ من الفضائل تقدم الأفاضل.\nوالثاني: أن أمر الصلاة في حياته كان يختلف، فلم يُؤْمَن حدوث زيادة أو نقص وتغير في الحالة، والمستحق لها سيد الأنبياء والمرسلين.\nقَالَ: ويشبه أن يكون الصديق قد استدل مع ذلك بشقه الصفوف إلى أن خلص إلى الأول. أي: لو لم يرد ذلك لصلى حيث انتهى به المقام و(…) (^١) قيامهم في حديث عائشة ما بينه حديث جابر أنه فعله تواضعًا ومخالفة لأهل فارس في قيامهم على رءوس ملوكهم (^٢)، ويحتمل أن\n_________\n(^١) كلمة غير واضحة بالأصل.\n(^٢) رواه مسلم برقم (٤١٣) كتاب: الصلاة، باب: ائتمام المأموم بالإمام، وأبو داود برقم (٦٠٢) كتاب: الصلاة، باب: الإمام يصلي من قعود، والنسائي ٣/ ٩ كتاب: السهو، باب: الرخصة في الالتفات في الصلاة يمينًا وشمالًا، وابن ماجه برقم (١٢٤٠) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في: إنما جعل الإمام ليؤتم به.","vol":"9","page":376},{"text":"يكون قاموا في موضع الجلوس؛ تعظيمًا له، فأمرهم باتباعه والجلوس معه إذا جلس للتشهد.\nوادعى ابن القاسم أنه كان في النافلة. وقال أحمد وإسحاق بظاهر الحديث: يصلي المأموم جالسًا وإن قدر على القيام إذا صلى الإمام جالسًا (^١).\nوالحميدي والبخاري وغيرهما ادعوا نسخه بصلاة الصديق خلفه في مرضه الذي مات فيه قائمًا (^٢)، ومشهور مذهب مالك أنه لا يجوز أن يكون إمامًا إذا كان من وراءه قادرًا على القيام، وأبو حنيفة والشافعي والأوزاعي جوَّزوه (^٣). وبالله التوفيق (^٤).\nآخر كتاب الصلاة\nويتلوه في الجزء الثاني كتاب الجنائز\nفرغ من تعليقه بدار السنة الكائنة بالقاهرة،\nفي مدة آخرها منتصف شعبان المكرم من سنة خمس وثمانين وسبعمائة:\nإبراهيم بن محمد بن خليل سبط بن العجمي الحلبي.\nالحمد لله وحده، وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم، وحسبنا الله ونعم الوكيل، ولا حول ولا قوة إلا بالله العلي العظيم.\n_________\n(^١) انظر: \"المغني\" ٣/ ٦١.\n(^٢) سلف برقم (٦٨٩) كتاب: الأذان، باب: إنما جعل الإمام ليؤتم به.\n(^٣) انظر: \"الهداية\" ١/ ٥٨، \"عيون المجالس\" ١/ ٣٦١ - ٣٦٣، \"المنتقى\" ١/ ٢٣٨.\n(^٤) ورد بهامش الأصل: ثم بلغ في الثاني بعد المائة. قراءة علي ومقابلة بأصلي. نفعه الله وإياي، مؤلفه غفر الله له.","vol":"9","page":377},{"text":"٢٣\nكتاب الجنائز","vol":"9","page":379},{"text":"<span data-type='title' id=toc-1017>٢٣ - كتاب الجنائز</span>\n<span data-type='title' id=toc-1018>١ - باب فِي الجَنَائِزِ، وَمَنْ كَانَ آخِرُ كَلَامِهِ لَا إِلَهَ إِلاَّ اللهُ</span>\nوَقِيلَ لِوَهْبِ بْنِ مُنَبِّهٍ: أَلَيْسَ لَا إِلَهَ إِلاَّ اللهُ مِفْتَاحُ الجَنَّةِ؟\nقَالَ: بَلَى، وَلَكِنْ لَيْسَ مِفْتَاحٌ إِلاَّ لَهُ أَسْنَانٌ، فَإِنْ جِئْتَ بِمِفْتَاحٍ لَهُ أَسْنَانٌ فُتِحَ لَكَ، وَإِلَّا لَمْ يُفْتَحْ لَكَ. [فتح ٣/ ١٠٩]\n\n١٢٣٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مَهْدِيُّ بْنُ مَيْمُونٍ، حَدَّثَنَا وَاصِلٌ الأَحْدَبُ، عَنِ المَعْرُورِ بْنِ سُوَيْدٍ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَتَانِي آتٍ مِنْ رَبِّي فَأَخْبَرَنِي -أَوْ قَالَ: بَشَّرَنِي- أَنَّهُ مَنْ مَاتَ مِنْ أُمَّتِي لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الجَنَّةَ\". قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟! قَالَ: \"وَإِنْ زَنَى وَإِنْ سَرَقَ\". [١٤٠٨، ٢٣٨٨، ٣٢٢٢، ٥٨٢٧، ٦٢٦٨، ٦٤٤٣، ٦٤٤٤، ٧٤٨٧ - مسلم: ٩٤ وسيأتي بعد الحديث ٩٩١ في كتاب الزكاة (٣٢) - فتح: ٣/ ١١٠]\n\n١٢٣٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا شَقِيقٌ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ مَاتَ يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ النَّارَ\". وَقُلْتُ أَنَا: مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الجَنَّةَ. [٤٤٩٧، ٦٦٨٣ - مسلم: ٩٢ - فتح: ٣/ ١١٠]","vol":"9","page":381},{"text":"ثم ذكر فيه حديث أبي ذر: قال رَسُولُ اللهِ - ﷺ -: \"أتانِي آتٍ مِنْ رَبِّي فَأخْبَرَنِي -أَوْ قال: بَشَّرَنِي- أَنَّهُ مَنْ مَاتَ مِنْ أُمَّتِي لَا يُشْرِكُ بالله شَيْئًا دَخَلَ الجَنَّةَ\". قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟! قال: \"وَإِنْ زَنَى وَإِنْ سَرَقَ\".\nوحديث شقيق عن عبد الله: قال رَسُولُ اللهِ - ﷺ -: \"مَنْ مَاتَ يُشْرِكُ باللهِ شَيْئًا دَخَلَ النَّارَ\". وَقُلْتُ أَنَا: مَنْ مَاتَ لَا يُشْرِكُ بالله شَيْئَا دَخَلَ الجَنَّةَ.\nالشرح:\nترجمة الباب بعض من حديث صحيح أخرجه أبو داود عن معاذ بن جبل - ﵁ - قال رسول الله - ﷺ -: \"من كان آخر كلامه لا إله إلا الله دخل الجنة\" قال الحاكم: صحيح الإسناد (^١). ولأبي زرعة عند وفاته فيه حكايته، أخبرنا بها الوجيه العوفي السكندري المعمر مشافهة، عن\n_________\n(^١) أبو داود (٣١١٦)، والحاكم في \"المستدرك\" ١/ ٣٥١، ٥٠٠.\nورواه أحمد ٥/ ٢٤٧، والبزار في \"البحر الزخار\" ٧/ ٧٧ (٢٦٢٥)، والشاشي في \"مسنده\" ٣/ ٢٧٠ - ٢٧١ (١٣٧٢ - ١٣٧٣)، والطبراني ٢٠/ ١١٢ (٢٢١)، وفي \"الدعاء\" ٣/ ١٤٨٥ (١٤٧١)، والخطيب في \"الموضح\" ٢/ ١٨٥ - ١٨٦، والمزي في \"تهذيب الكمال\" ١٣/ ٥٧٤، والذهبي في \"تذكرة الحفاظ\" ٢/ ٦٢٠ - ٢٦١ من طريق أبي عاصم النبيل -الضحاك بن مخلد- عن عبد الحميد بن جعفر، عن صالح ابن أبي غريب عن كثير بن مرة عن معاذ بن جبل.\nوهو حديث صحيح -كما ذكر المصنف هنا- وكذا صححه في \"البدر المنير\" ٥/ ١٨٩، وعبد الحق الأشبيلي في \"أحكامه\" ٢/ ١١٨.\nوحسن النووي في \"المجموع\" ٥/ ١٠٢ إسناده. وكذا الألباني في \"أحكام الجنائز\" ص ٤٨.\nوقال الحافظ في \"شرح المشكاة\" كما في \"الفتوحات\" ٤/ ١٠٩: سنده صحيح.\nوحسَّن الحديث في \"أماليه\" كما في \"الفتوحات\" ٤/ ١٠٤. وكذا الألباني في \"الإرواء\" (٦٨٧).\nوقال الألباني في \"صحيح أبي داود\" (٢٧٢٩): إسناده حسن صحيح.","vol":"9","page":382},{"text":"ابن رواح عامة، أنا السلفي، أنا أبو علي البرداني، ثنا إبراهيم بن هناد النسفي، ثنا أبو إسحاق إبراهيم بن محمد القطان، ثنا أبو عبد الله محمد بن مسلم بن وارة الرازي قال: حضرت مع أبي حاتم محمد بن إدريس الرازي عند أبي زرعة الرازي وهو في النزع فقلت لأبي حاتم: تعال حتَّى نلقنه الشهادة، فقال أبو حاتم: إني لأستحي من أبي زرعة أن ألقنه الشهادة، ولكن تعال حتَّى نتذاكر الحديث فلعله إِذَا سمعه يقول، فبدأت فقلت: حَدَّثَنَا أبو عاصم النبيل، ثنا عبد الحميد بن جعفر، فأرتج عَلَي الحديث حتَّى كأني ما سمعته ولا قرأته، فبدأ أبو حاتم فقال: حَدَّثنَا محمد بن بشار، ثنا أبو عاصم النبيل، عن عبد الحميد ابن جعفر، فأرتج عليه كأنه ما قرأه، فبدأ أبو زرعة فقال: حَدَّثَنَا محمد بن بشار، ثنا أبو عاصم النبيل، ثنا عبد الحميد بن جعفر، عن صالح بن أبي عريب، عن ابن سيرين مرة، عن معاذ بن جبل، قال: قال رسول الله - ﷺ -: \"مَنْ كان آخر كلامه لا إله إلا الله\" وخرجت روحه مع الهاء قبل أن يقول: \"دخل الجنة\" وذلك سنة اثنتين وستين ومائتين (^١).\nوقول وهب وقع في حديث مرفوع إلى رسول الله - ﷺ - رواه البيهقي من حديث معاذ بن جبل أن رسول الله - ﷺ - قال له حين بعثه إلى اليمن: \"إنك ستأتي أهل كتاب فيسألونك عن مفتاح الجنة، فقل شهادة\n_________\n(^١) هذِه القصة رواها المصنف -﵀- في \"البدر المنير\" ٥/ ١٨٩ - ١٩١، وابن أبي حاتم في \"الجرح والتعديل\" ١/ ٣٤٥ - ٣٤٦ - مختصره- والحاكم في \"معرفة علوم الحديث\" ص ٧٦، والخليلي في \"الإرشاد\" ٢/ ٦٧٧ - ٦٧٨، والخطيب في \"تاريخ بغداد\" ١٠/ ٣٣٥، والمزي في \"تهذيب الكمال\" ١٩/ ١٠١ - ١٠٢، والذهبي في \"السير\" ١٣/ ٨٥ من عدة وجوه.","vol":"9","page":383},{"text":"أن لا إله إلا الله، ولكن مفتاح بلا أسنان، فإن جئت بمفتاح له أسنان فتح لك، وإلا لم يفتح لك\" (^١).\nوفي \"سيرة ابن إسحاق\": لما أرسل العلاء بن الحضرمي: \"إذا سُئلت عن مفتاح الجنة، قل: معناها لا إله إلا الله\" (^٢).\nوفي \"مسند أبي داود الطيالسي\" من حديث أبي يحيى القتات عن مجاهد، عن جابر مرفوعًا: \"مفتاح الجنة الصلاة\" (^٣).\nوذكر أبو نعيم في كتابه \"أحوال الموحدين الموقنين\" أن أسنان هذا المفتاح في الطاعات الواجبة من القيام بطاعة الله تعالى وتأديتها، والمفارقة للمعاصي ومجانبتها.\nوكذا قال ابن بطال: إنه أراد بالأسنان القواعد التي بني الإسلام عليها التي هي كمال الإيمان ودعائمه خلاف قول الغالية من المرجئة\n_________\n(^١) روى الإمام أحمد في \"المسند\" ٥/ ٢٤٢، والبزار في \"البحر الزخار\" ٧/ ١٠٣ - ١٠٤ (٢٦٦٠)، والطبراني في \"الدعاء\" ٣/ ١٤٤٨ (١٤٧٩) من طريق شهر بن حوشب عن معاذ مرفوعًا: مفاتيح الجنة لا إله إلا الله. هكذا مختصرًا.\nوشهر لم يسمع من معاذ، قاله البزار.\nوبهذا ضعفه الهيثمي في \"المجمع\" ١/ ١٦ فقال: فيه: انقطاع بين شهر ومعاذ، وإسماعيل بن عياش روايته عن أهل الحجاز ضعيفة وهذا منها. والحديث ضعفه الألباني في \"الضعيفة\" (١٣١١).\nوالحديث الذي ذكره المصنف هنا وعزاه للبيهقي، ذكره الحافظ في \"الفتح\" ٣/ ١٠٩ كذلك وزاد نسبته \"للشعب\". وكذا في \"التعليق\" ٢/ ٤٥٤ وضعف إسناده. والله أعلم.\nوأما تعليق وهب بن منبه فوصله البخاري في \"التاريخ الكبير\" ١/ ٩٥، وأبو نعيم في \"الحلية\" ٤/ ٦٦، والحافظ في \"التغليق\" ٢/ ٤٥٣ - ٤٥٤.\n(^٢) انظره بتفصيل في \"الروض الأنف\" ٤/ ٢٥٠.\n(^٣) \"مسند الطيالسي\" ٣/ ٣٣٧ (١٨٩٩). =","vol":"9","page":384},{"text":"والجهمية الذين يقولون: إن الفرائض ليست إيمانًا، وقد سماها الله تعالى إيمانًا بقوله: ﴿وَمَا كَانَ اللهُ لِيُضِيعَ إِيمَانَكُمْ﴾ [البقرة: ١٤٣] أي: صلاتكم إلى بيت المقدس، وقال تعالى: ﴿إِنَّمَا المُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُ﴾ [النور: ٦٢] واستئذانهم له عمل مفترض عليهم فسُمُّوا به مؤمنين كما سُمُّوا بإيمانهم بالله ورسوله (^١).\nوقال الداودي: قول وهب بمعنى التشديد، ولعله لم يبلغه حديث أبي ذر (^٢)، وحديث عتبان (^٣)، وحديث معاذ (^٤) فيتأمل المعنى: من قال لا إله إلا الله مخلصًا من قلبه فهو مفتاح له أسنان، إلا أنه إن خلط ذلك بالكبائر حتى مات مصرا عليها لم تكن أسنانه بالتامة، فربما طال علاجه، وربما يسر له الفتح بفضله.\n_________\n= ورواه الترمذي (٤)، وأحمد ٣/ ٣٤٠، والعقيلي في \"الضعفاء\" ٢/ ١٣٧، وابن عدي ٤/ ٢٤١، وأبو نعيم في \"أخبار أصبهان\" ١/ ١٧٦، والبيهقي في \"الشعب\" ٣/ ٤ (٢٧١١ - ٢٧١٢)، والخطيب في \"الموضح\" ١/ ٣٥٠ - ٣٥١ من طريق سليمان بن قرم بن معاذ الضبي عن أبي يحيى القتات عن مجاهد عن جابر بن عبد الله.\nوالحديث أشار المصنف لضعفه في \"البدر المنير\" ٣/ ٤٤٩ - ٤٥٠، وضعفه الألباني في \"ضعيف الجامع\" (٥٢٦٥).\n(^١) \"شرح ابن بطال\" ٣/ ٢٣٧.\nويبدو أنه من كلام المهلب نقله عنه ابن بطال، فقبل هذِه الفقرة بفقرتين.\nقال ابن بطال: قال المهلب، ونقل كلامًا، وبعد الفقرة التي نقلها المصنف هنا.\nقال ابن بطال: قال المؤلف، وهل يعني إلا نفسه؟ والله أعلم.\n(^٢) هو حديث الباب (١٢٣٧) وسيأتي في عدة مواضع، وسيذكره المصنف قريبًا.\n(^٣) سلف برقم (٤٢٥) مطولًا، ورواه مسلم (٣٣).\n(^٤) هو حديث معاذ المذكور أول الباب، وقد تقدم تخريجه.","vol":"9","page":385},{"text":"وروي عن عبد الله بن معقل قال: كان وهب بن منبه [جالسًا] (^١) في مجلس ابن عباس فسُئل: أليس تقول: إن مفتاح الجنة لا إله إلا الله؟ قال علي: وجدت في التوراة: ولكن اتخذوا له أسنانًا، فسمع ذلك ابن عباس فقال: أسنانه والله عندي:\nأولها: شهادة أن لا إله إلا الله، وهو المفتاح.\nوالثاني: الصلاة، وهو القنطرة.\nوالثالث: الزكاة، وهي الطهور.\nوالرابع: الصوم، وهو الجُنة.\nوالخامس: الجهاد.\nوالسادس: الأمر بالمعروف وهو الألفة.\nوالسابع: الطاعة، وهي العصمة.\nوالثامن: الغسل من الجنابة وهي السريرة. وقد خاب من لا سن له، هذا والله أسنانها.\nوحديث أبي ذر يأتي في اللباس أيضًا.\nوفيه: \"ما من عبد قال: لا إله إلا الله ثم مات على ذلك إلا دخل الجنة\" قلت: وإن زنى وإن سرق؟ قال: \"وإن زنى وإن سرق\" ثلاثًا \"على رغم أنف أبي ذر\" وكان أبو ذر إذا حدث به يقول: وإن رغم أنف أبي ذر.\nقال أبو عبد الله: هذا عند الموت أو قبله إذا تاب وندم وقال: لا إله إلا الله، غُفر له (^٢).\n_________\n(^١) في الأصل: جالسٌ، والصواب ما أثبتناه.\n(^٢) سيأتي برقم (٥٨٢٧) كتاب: اللباس، باب: الثياب البيض.","vol":"9","page":386},{"text":"وهو يوضح ما استبعد من أنه ليس موافقًا التبويب الذي فيه من كان آخر كلامه لا إله إلا الله؛ إذ فيه: ثم مات على ذلك. ودل أيضًا أن من قالها وارتعد ومات على اعتقادها كذلك. ففي مسلم من حديث عثمان مرفوعًا: \"من مات وهو يعلم أن لا إله إلا الله دخل الجنة\" (^١).\nوفيه من حديث أبي هريرة: \"لقنوا موتاكم لا إله إلا الله\" (^٢) ولابن ماجه مثله من حديث عبد الله بن جعفر بزيادة: \"الحليم الكريم، سبحان الله رب العرش العظيم، والحمد لله رب العالمين\" (^٣).\nوحديث عبد الله أخرجه البخاري في موضع آخر بلفظ: قال رسول الله كلمة وقلت أخرى. قال: \"من ماتَ يجعل لله ندًا دَخَلَ النَّار\" وقلت: من مات لا يجعل لله ندًا دخل الجنة (^٤). وفي رواية وكيع وابن نمير لمسلم بالعكس: \"مَنْ ماتَ لا يشرك بالله شيئًا دَخَلَ الجنَّة\" وقلت أنا: مَنْ مَاتَ يشركُ بالله شيئًا دَخَلَ النار (^٥).\n_________\n(^١) مسلم (٢٦) كتاب: الإيمان، باب: الدليل على أن من مات على التوحيد دخل الجنة قطعًا.\n(^٢) مسلم (٩١٧) كتاب: الجنائز، باب: تلقين الموتي لا إله إلا الله.\n(^٣) \"سنن ابن ماجه\" (١٤٤٦) كتاب: الجنائز، باب: ما جاء في تلقين الميت لا إله إلا الله. وقال البوصيري في \"الزوائد\" (٤٧٨): أصله في \"صحيح مسلم\" من حديث أبي هريرة، وإسناد حديث عبد الله بن جعفر فيه مقال، إسحاق لم أرَ من وثقه ولا من جرحه. وكثير بن زيد قال فيه أحمد: ما أرى به بأسًا، وقال ابن معين: ليس شيء .. وباقي رجاله ثقات.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٤٣١٧)، وفي \"ضعيف ابن ماجه\" (٣٠٧).\n(^٤) سيأتي برقم (٤٤٩٧) كتاب: التفسير، باب: قوله: ﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللهِ أَنْدَادًا﴾.\n(^٥) مسلم (٩٢) كتاب: الإيمان، باب: من لا يشرك بالله شيئًا دخل الجنة.","vol":"9","page":387},{"text":"وفيه رد على من قال: إن ابن مسعود سمع أحد الحكمين، فرواه وضم إليه الحكم الآخر قياسًا على القواعد الشرعية. الظاهر أنه نسي مرة وهي الأولى وحفظ مرة وهي الأخرى فرواهما مرفوعين كغيره من الصحابة. ودخول المشرك النار دخول تأبيد.\nإذا تقرر ذلك فالإجماع قائم على أن من مات على ذلك دخل الجنة لكن بعد الفصل بين العباد، ورد المظالم إلى أهلها، فيزحزح عنها ويباعد ويعجل له الدخول، أو يصيبه سفع من النار بكبائر ارتكبها.\nوفيه رد على الرافضة والإباضية وأكثر الخوارج في قولهم: إن أصحاب الكبائر والمذنبين من المؤمنين يخلدون في النار بذنوبهم، والقرآن ناطق بتكذيبهم قال تعالى: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] والحجة عليهم أن قبول العمل يقتضي ثوابًا، والتخليد ينافيه. وقد أخبر الصادق في كتابه: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا﴾ [النساء: ٤٠]. وترك المثوبة على الإحسان لا يليق بالربوبية. وقول ابن مسعود السالف أصل في القول بدليل الخطاب وإثبات القياس.\nوقول أبي ذر: وإن زنى وإن سرق؟ إنما ذكره لأنه - ﵇ - قال: \"لا يزني الزاني حين يزني وهو مؤمن\" (^١) وما في معناه، فوضح له - ﵇ - إن وقع ذلك منه.\n_________\n(^١) سيأتي برقم (٢٤٧٥) كتاب: المظالم، باب: النهي بغير إذن صاحبه، ورواه مسلم (٥٧) في الإيمان، نقصان الإيمان بالمعاصي، من حديث أبي هريرة (.","vol":"9","page":388},{"text":"<span data-type='title' id=toc-1019>٢ - باب الأَمْرِ بِاتِّبَاعِ الجَنَائِزِ</span>\n١٢٣٩ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَشْعَثِ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ البَرَاءِ - ﵁ - قَالَ: أَمَرَنَا النَّبِيُّ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ، أَمَرَنَا بِاتِّبَاعِ الجَنَائِزِ، وَعِيَادَةِ المَرِيضِ، وَإِجَابَةِ الدَّاعِي، وَنَصْرِ المَظْلُومِ، وَإِبْرَارِ القَسَمِ، وَرَدِّ السَّلَامِ، وَتَشْمِيتِ العَاطِسِ. وَنَهَانَا عَنْ آنِيَةِ الفِضَّةِ، وَخَاتَمِ الذَّهَبِ، وَالحَرِيرِ، وَالدِّيبَاجِ، وَالقَسِّيِّ، وَالإِسْتَبْرَقِ. [٢٤٤٥، ٥١٧٥، ٥٦٣٥، ٥٦٥٠، ٥٨٣٨، ٥٨٤٩، ٥٨٦٣، ٦٢٢٢، ٦٢٣٥، ٦٦٥٤ - مسلم: ٢٠٦٦ - فتح: ٣/ ١١٢].\n\n١٢٤٠ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عَمْرُو بْنُ أَبِي سَلَمَةَ، عَنِ الأَوْزَاعِيِّ قَالَ: أَخْبَرَنِي ابْنُ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"حَقُّ المُسْلِمِ عَلَى المُسْلِمِ خَمْسٌ: رَدُّ السَّلَامِ، وَعِيَادَةُ المَرِيضِ، وَاتِّبَاعُ الجَنَائِزِ، وَإِجَابَةُ الدَّعْوَةِ، وَتَشْمِيتُ العَاطِسِ\". تَابَعَهُ عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنَا مَعْمَرٌ. وَرَوَاهُ سَلَامَةُ، عَنْ عُقَيْلٍ. [مسلم: ٢٦١٢ - فتح: ٣/ ١١٢]\nذكر فيه حديث البراء أَمَرَنَا النَّبِيُّ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ .. الحديث.\nوحديث أبي هريرة: \"حَقُّ المُسْلِمِ عَلَى المُسْلِمِ -فذكر منها-: وَاتِّبَاعُ الجَنَائِزِ\".\nأما حديث البراء فأخرجه البخاري في عشرة مواضع من \"صحيحه\" (^١)، وسقط منه هنا الخصلة السابعة من المنهي عنها، وهي\n_________\n(^١) سيأتي برقم (٢٤٤٥) كتاب: المظالم، باب: نصر المظلوم، (٥١٧٥) كتاب: النكاح، باب: حق إجابة الوليمة والدعوة، (٥٦٣٥) كتاب: الأشربة، باب: آنية الفضة، (٥٦٥٠) كتاب: المرضى، باب: وجوب عيادة المريض، (٥٨٣٨) كتاب: اللباس، باب: لبس القسي، (٥٨٤٩) كتاب: اللباس، باب: الميثرة الحمراء، (٥٨٦٣) كتاب: اللباس، باب خواتيم الذهب، (٦٢٢٢) كتاب: =","vol":"9","page":389},{"text":"ركوب المياثر، أخرجها في الاستئذان والأشربة (^١) وفي موضع، عن المياثر الحمر (^٢). وجاء: وإبرار القسم أو المقسم (^٣). وفي أصل الدمياطي: القسم، وفي الحاشية: المقسم من غير شك. وهنا: عن خاتم الذهب. وفي موضع آخر: عن خواتيم أو تختم الذهب (^٤). وفي موضع: عن خاتم الذهب أو خواتيم الذهب (^٥). وفي موضع مسلم: الشرب في آنية الفضة، فإنه من شرب فيها في الدنيا لم يشرب فيها في الآخرة (^٦). وفي لفظ: إفشاء السلام، بدل: رده (^٧).\nوحديث أبي هريرة أخرجه مسلم بزيادة: وتنصح له إذا غاب أو شهد \"وإذا استنصحك فانصحه\" (^٨). وشيخ البخاري فيه محمد هو الذهلي صرح به غير واحد (^٩).\n_________\n= الأدب، باب: تشميت العاطس إذا حمد، (٦٢٣٥) كتاب: الاستئذان، باب: إفشاء السلام، (٦٦٥٤) كتاب: الإيمان والنذور، باب: قول الله تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾.\n(^١) يأتيا برقم (٥٦٣٥، ٦٢٣٥).\n(^٢) هي رواية (٥٨٣٨) ورواية (٥٨٤٩).\n(^٣) (٢٤٤٥، ٥١٧٥).\n(^٤) الرواية الآتية برقم (٦٢٣٥).\n(^٥) (٥٦٣٥، ٥٦٥٠).\n(^٦) مسلم (٢٠٦٦) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة.\n(^٧) (٥١٧٥).\n(^٨) مسلم (٢١٦٢) كتاب: السلام، باب: من حق المسلم للمسلم رد السلام.\n(^٩) قال الحافظ الجياني في \"تقييد المهمل\" ٣/ ١٠٤٢ - ١٠٤٣: لم ينسب محمدًا هذا أحد من شيوخنا، وذكر أبو نصر في كتابه فقال: يقال: إنه محمد بن يحيى الذهلي.\nوقال الحافظ في \"هدي الساري\" ص ٢٣٨: قال الكلاباذي: محمد هذا يقال: إنه الذهلي.\nوجزم به الحافظ السيوطي في \"التوشيح\" ٣/ ١٠٤٧.","vol":"9","page":390},{"text":"وقول البخاري: تابعه عبد الرزاق، أنا معمر، ورواه سلامة، عن عقيل. هذِه المتابعة أخرجها مسلم عن عبد الرزاق، عن معمر، عن الزهري (^١).\nإذا تقرر ذلك فالكلام على الحديث الأول من أوجه تحتمل مؤلفًا:\nأحدها:\nإنما ذكر بعض الأوامر التي أمروا بها في وقت، فمنها: اتباع الجنائز، ودفنها، والصلاة عليها من فروض الكفاية عند جمهور العلماء. وقال أصبغ: الصلاة عليه سنة، والمشي عندنا أمامها بقربها أفضل (^٢) وعند المالكية ثلاثة أقول (^٣):\nثالثها:\nالمشاة أمامها، ومشهور مذهبهم كمذهبنا. وقال أبو حنيفة: خلفها (^٤). وأما النساء فيتأخرن، ويجوز عندهم للقواعد ويحرم على مخشية الفتنة، وفيما بينهما الكراهة إلا في القريب جدًّا كالأب والابن والزوج.\nوالأصح عندنا الكراهة في اتباعهن فقط إذا لم يتضمن حرامًا، وقيل: حرام. قال الداودي: فاتباع الجنائز حملها بعض الناس عن\n_________\n(^١) متابعة عبد الرزاق عن معمر، فقط هي التي رواها مسلم (٢١٦٢/ ٤) وأما رواية سلامة في عقيل فلم يذكر المصنف هنا من وصلها، وكذا الحافظ فوصل متابعة عبد الرزاق في \"التغليق\" ٢/ ٤٥٤ - ٤٥٥، ولم يتعرض لرواية سلامة. وقال في \"الفتح\" ٣/ ١١٣ فأما رواية سلامة فأظنها في \"الزهريات\" للذهلي.\n(^٢) انظر: \"الذخيرة\" ٢/ ٤٥٦، ٤٦٥.\n(^٣) انظر: \"الذخيرة\" ٢/ ٤٦٥.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٠٤.","vol":"9","page":391},{"text":"بعض، قال: وهو واجب على ذي القرابة الحاضر والجار وكذا عيادة المريض، ونراه التأكد لا الوجوب الحقيقي.\nثم الاتباع على ثلاثة أقسام: أن يصلي فقط، فله قيراط (^١). ثانيها: أن يذهب فيشهد دفنها، فله اثنان (^٢). ثالثها: أن يكفنه.\nوروي عن ابن عمر أنه كان يقرأ عنده بعد الدفن أول البقرة وخاتمتها (^٣).\nثانيها:\nعيادة المريض، وهي مطلوبة، وفيها أحاديث جمة ذكر البخاري بعضها فيما يأتي (^٤)، وهي بعد ثلاث، وفيه حديث (^٥).\n_________\n(^١) ورد بهامش الأصل: الصلاة فقط لا يحصل له القيراط الموعود به، ولكن يحصل له أجر، وإنما يحصل القيراط بشهودها من بيتها والصلاة عليها وهو ما جاءت به الأحاديث، وصرح به بعض أصحاب الشافعي فاعلمه.\n(^٢) دليل ذلك ما روي عن أبي هريرة مرفوعًا: \"من اتبع جنازة مسلم إيمانًا واحتسابًا وكان معه حتى يصلى عليها ويفرغ من دفنها، فإنه يرجع من الأجر بقيراطين، كل قيراط مثل أحد، ومن صلى عليها ثم رجع قبل أن تدفن فإنه يرجع بقيراط\".\nسلف برقم (٤٧) وهذا لفظه، وسيأتي، ورواه مسلم (٩٤٥).\nورواه مسلم بنحوه (٩٤٦) عن ثوبان.\n(^٣) رواه البيهقي ٤/ ٥٦ - ٥٧.\n(^٤) ستأتي هذِه الأحاديث في كتاب: المرضى (٥٦٤٩، ٥٦٥١، ٥٦٥٤، ٥٦٥٦ - ٥٦٥٩، ٥٦٦٣) وغير ذلك.\n(^٥) قلت: وجدت فيه حديثين:\nأولهما: حديث أنس بن مالك قال: كان النبي - ﷺ - لا يعود مريضًا إلا بعد ثلاث.\nرواه ابن ماجه (١٤٣٧)، وابن حبان في \"المجروحين\" ٣/ ٣٤، والطبراني في \"الأوسط\" ٤/ ٧٢ (٣٦٤٢)، وفي \"الصغير\" ١/ ٢٩٣ (٤٨٤)، وابن عدي في \"الكامل\" ٨/ ١٨، والبيهقي في \"الشعب\" ٦/ ٥٤٢ (٩٢١٦). =","vol":"9","page":392},{"text":"ثالثها:\nإجابة الداعي، إن كانت إلى نكاح فجمهور العلماء على الوجوب، قالوا: والأكل واجب على المفطر، وعندنا مستحب. وغيرها يراه العلماء حسنًا من باب الألفة وحسن الصحبة.\n(١)\nرابعها:\nنصر المظلوم فرض على من قدر عليه ويطاع أمره (^١).\n_________\n= من طريق مسلمة بن علي عن ابن جريج عن حميد الطويل عن أنس بن مالك.\nقال ابن حبان ٣/ ٣٣: مسلمة بن علي ممن يقلب الأسانيد ويروي عن الثقات ما ليس من حديثهم توهمًا، فلما فحش ذلك منه، بطل الاحتجاج به.\nوقال البيهقي ٦/ ٥٤١: إسناده غير قوي.\nوقال البوصيري في \"المصباح\" ٢/ ٢٠: قال أبو حاتم: هذا باطل منكر. وقال الحافظ في \"الفتح\" ١٠/ ١١٣: حديث ضعيف جدًّا؛ تفرد به مسلمة بن علي، وهو متروك. وعدَّ هذا الحديث من منكراته في ترجمته من \"التهذيب\" ٤/ ٧٧. وضعف إسناده أيضًا السفاريني في \"غذاء الألباب\" ٢/ ٨.\nوأورده الألباني في \"الضعيفة\" (١٤٥) وقال: موضوع.\nثانيها: حديث أبي هريرة مرفوعًا: \"لا يعاد المريض إلا بعد ثلاث\". رواه الطبراني في \"الأوسط\" ٤/ ١٨ (٣٥٠٣)، وابن عدي في \"الكامل\" ٤/ ٤٨، وابن الجوزي في \"الموضوعات\" ٣/ ٤٩٠ (١٧١٦) من طريق روح بن غطيف [ووقع في \"الأوسط\": بن جناح] عن الزهري عن سعيد بن المسيب عن أبي هريرة.\nقال ابن عدي: منكر بهذا المتن، وليس بمحفوظ عن الزهري.\nوقال ابن الجوزي: حديث لا يصح.\nوقال الحافظ في \"الفتح\" ١٠/ ١١٣: فيه متروك: وقال الحافظ السيوطي في \"درره\" (٤٦٤): حديث منكر. وقال الألباني في \"الضعيفة\" (١٤٦): موضوع.\nوفي الباب عن ابن عباس وعن أنس أيضًا بلفظ آخر.\nانظرهما في: \"الدرر المنتثرة\" ص (١٤٥)، و\"كشف الخفاء\" (١٧٩٥)، و\"الضعيفة\" (١٣٨٩).\n(^١) وسيأتي حديث أنس مرفوعًا: \"انصر أخاك ظالمًا أو مظلومًا\". برقم (٢٤٤٣ - ٢٤٤٤).","vol":"9","page":393},{"text":"وإبرار المقسم خاص فيما يحل، وهو من مكارم الأخلاق، فإن ترتب على تركه مصلحة فلا، كقول الشارع للصديق لما قال له: \"أصبتَ بعضًا وأخطأت\" فأقسم عليه ليخبره، قال: \"لا تقسم\" (^١) ولم يخبره.\nخامسها:\nرد السلام فرض على الكفاية عند مالك والشافعي (^٢). وعند الكوفيين فرض عين على كل أحد من الجماعة (^٣)، وحكاه صاحب \"المعونة\" أيضًا، قال: الابتداء بالسلام سنة ورده آكد من ابتدائه (^٤).\nوأقله: السلام عليكم.\nقال مالك: ولا ينبغي سلام الله عليك (^٥).\nسادسها:\nتشميت العاطس بالمهملة والمعجمة (^٦) متأكد (^٧)، وهو قوله في جواب العاطس: رحمك الله، إذا حمد الله، وليرد: يهديكم الله\n_________\n(^١) سيأتي برقم (٧٠٤٦) كتاب: التعبير، باب: من لم يرَ الرؤيا لأول عابر إذا لم يصب، ورواه مسلم (٢٢٦٩) كتاب: الرؤيا، باب: في تأويل الرؤيا، وأحمد ١/ ٢٣٦.\n(^٢) انظر: \"المنتقى\" ٧/ ٢٧٩، \"طرح التثريب\" ٨/ ١٠٣.\n(^٣) انظر: \"عمدة القاري\" ٦/ ٣٦٣.\n(^٤) \"المعونة\" ٢/ ٥٧٠.\n(^٥) انظر: \"المنتقى\" ٧/ ٢٧٩.\n(^٦) أي: تشميت العاطس بالشين المعجمة، وتسميت العاطس بالسين المهملة، من شمَّت العاطس تشميتًا، وسمَّته تسميتًا. انظر: \"الصحاح\" ١/ ٢٥٤، و\"النهاية\" ٢/ ٣٩٧، و\"لسان العرب\" ٤/ ٢٠٨٧ مادة: سمت.\nو\"النهاية\" ٢/ ٤٩٩، و\"لسان العرب\" ٤/ ٢٣١٩ - ٢٣٢٠ مادة: شمت.\n(^٧) دليل ذلك حديث أبي هريرة الآتي برقم (٦٢٢٣).","vol":"9","page":394},{"text":"ويصلح بالكم (^١). وروي عن الأوزاعي أن رجلًا عطس بحضرته فلم يحمد، فقال له: كيف تقول إذا عطست؟ قال: الحمد لله، فقال له: يرحمك الله. وجوابه كفاية خلافًا لبعض المالكية: قال مالك: ومن عطس في الصلاة حمد في نفسه. وخالفه سحنون فقال: ولا في نفسه (^٢).\nسابعها:\nقوله: (ونهانا عن آنية الفضة) هو نهي تحريم، وكذا الذهب؛ لأنه أشد، فإن التختم به على الرجال حرام بخلاف الفضة والحرير والديباج والقسي والإستبرق كررها وهي كلها حرمه تأكيدًا. والديباج بكسر الدال، والقسي بفتح القاف وتشديد السين قال القزاز: والمحدثون تقوله بكسر القاف، والوجه الفتح، وهي ثياب مغلفة بالحرير، تعمل بالقس بقرب دمياط (^٣). والإستبرق: ثخين الديباج على الأشهر، وقيل: رقيقه. فالحرير حرام على الرجال من غير ضرورة وتداوٍ.\nوما غالبه الحرير حرام. وفي إجازته في الغزو قولان: الجواز لابن حبيب، والمنع لغيره (^٤) قال في \"الواضحة\": ولم يختلفوا في إجازة لباس الخز. وليس بين الخز وما عداه من القطن وغيره فرق إلا الاتباع، واعترض ابن التين فقال: ذكر في الحديث ستًّا، ويحتمل أنه أراد آنية الفضة وآنية الذهب، فاجتُزِئَ بأحدهما عن الآخر، وهو عجيب منه، فقد ذكرناها لك فيما مضى فاستفدها.\nوأما حديث أبي هريرة فالحق فيه بمعنى حق حرمته عليه، وجميل\n_________\n(^١) دليل ذلك أيضًا ما سيأتي برقم (٦٢٢٤).\n(^٢) انظر: \"المنتقى\" ٧/ ٢٨٥.\n(^٣) انظر: \"معجم ما استعجم\" ٣/ ١٠٧٣ - ١٠٧٤، و\"معجم البلدان\" ٤/ ٣٤٦.\n(^٤) انظر: \"المنتقى\" ٧/ ٢٢٣.","vol":"9","page":395},{"text":"صحبته له لا أنه من الواجب، ونظيره حديث: \"حقٌّ على المسلمِ أنْ يغتسلَ كلّ جُمعة\" (^١) وستأتي هذِه الأحكام مبسوطة في مواطنها من الاستئذان والسلام، ودعوة الوليمة وغير ذلك، وإنما أشرنا إليها هنا.\n_________\n(^١) بنحوه تقدم برقم (٨٥٨) ورواه مسلم (٨٤٦) من حديث أبي سعيد الخُدري.\nوتقدم أيضًا برقم (٨٩٧ - ٨٩٨)، ورواه مسلم (٨٩٨) من حديث أبي هريرة.","vol":"9","page":396},{"text":"<span data-type='title' id=toc-1020>٣ - باب الدُّخُولِ عَلَى المَيِّتِ بَعْدَ المَوْتِ إِذَا أُدْرِجَ فِي كَفَنِهِ</span>\n١٢٤١، ١٢٤٢ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنِي مَعْمَرٌ وَيُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- أَخْبَرَتْهُ قَالَتْ: أَقْبَلَ أَبُو بَكْرٍ - ﵁ - عَلَى فَرَسِهِ مِنْ مَسْكَنِهِ بِالسُّنْحِ حَتَّى نَزَلَ، فَدَخَلَ المَسْجِدَ، فَلَمْ يُكَلِّمِ النَّاسَ حَتَّى نَزَلَ، فَدَخَلَ عَلَى عَائِشَةَ ﵂، فَتَيَمَّمَ النَّبِيَّ - ﷺوَهُوَ مُسَجًّى بِبُرْدِ حِبَرَةٍ- فَكَشَفَ عَنْ وَجْهِهِ، ثُمَّ أَكَبَّ عَلَيْهِ فَقَبَّلَهُ، ثُمَّ بَكَى فَقَالَ: بِأَبِي أَنْتَ يَا نَبِيَّ اللهِ، لَا يَجْمَعُ اللهُ عَلَيْكَ مَوْتَتَيْنِ، أَمَّا المَوْتَةُ الَّتِي كُتِبَتْ عَلَيْكَ فَقَدْ مُتَّهَا.\nقَالَ أَبُو سَلَمَةَ: فَأَخْبَرَنِي ابْنُ عَبَّاسٍ ﵄ أَنَّ أَبَا بَكْرٍ - ﵁ - خَرَجَ وَعُمَرُ - ﵁ - يُكَلِّمُ النَّاسَ. فَقَالَ: اجْلِسْ. فَأَبَى. فَقَالَ اجْلِسْ. فَأَبَى، فَتَشَهَّدَ أَبُو بَكْرٍ - ﵁ -، فَمَالَ إِلَيْهِ النَّاسُ وَتَرَكُوا عُمَرَ، فَقَالَ: أَمَّا بَعْدُ، فَمَنْ كَانَ مِنْكُمْ يَعْبُدُ مُحَمَّدًا - ﷺ - فَإِنَّ مُحَمَّدًا - ﷺ - قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللهَ فَإِنَّ اللهَ حَيٌّ لَا يَمُوتُ، قَالَ اللهُ تَعَالَى ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ﴾ إِلَى ﴿الشَّاكِرِينَ﴾ [آل عمران: ١٤٤]. وَاللهِ لَكَأَنَّ النَّاسَ لَمْ يَكُونُوا يَعْلَمُونَ أَنَّ اللهَ أَنْزَلَ [الآيَة] حَتَّى تَلَاهَا أَبُو بَكْرٍ - ﵁ -، فَتَلَقَّاهَا مِنْهُ النَّاسُ، فَمَا يُسْمَعُ بَشَرٌ إِلاَّ يَتْلُوهَا.\nالحديث ١٢٤١ [٣٦٦٧، ٣٦٦٩، ٤٤٥٢، ٤٤٥٥، ٤٤٥٦، ٥٧٠٩، ٥٧١٠ - فتح: ٣/ ١١٣].\nالحديث ١٢٤٢ [٤٤٥٤، ٤٤٥٧، ٥٧١١ - فتح: ٣/ ١١٣].\n\n١٢٤٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ، أَنَّ أُمَّ العَلَاءِ -امْرَأَةً مِنَ الأَنْصَارِ بَايَعَتِ النَّبِيَّ - ﷺ - أَخْبَرَتْهُ أَنَّهُ اقْتُسِمَ المُهَاجِرُونَ قُرْعَةً، فَطَارَ لَنَا عُثْمَانُ بْنُ مَظْعُونٍ، فَأَنْزَلْنَاهُ فِي أَبْيَاتِنَا، فَوَجِعَ وَجَعَهُ الذِي تُوُفِّيَ فِيهِ، فَلَمَّا تُوُفِّيَ وَغُسِّلَ وَكُفِّنَ فِي أَثْوَابِهِ، دَخَلَ رَسُولُ اللهِ - ﷺ -، فَقُلْتُ: رَحْمَةُ اللهِ عَلَيْكَ أَبَا السَّائِبِ، فَشَهَادَتِي عَلَيْكَ لَقَدْ أَكْرَمَكَ اللهُ. فَقَالَ النَّبِيُّ - ﷺ -:","vol":"9","page":397},{"text":"\"وَمَا يُدْرِيكِ أَنَّ اللهَ قَدْ كرَمَهُ؟ \". فَقُلْتُ: بِأبي أنْتَ يَا رَسُولَ اللهِ فَمَنْ يُكرِمُهُ اللهُ؟ فَقال: \"أَمَّا هُوَ فَقَدْ جَاءَهُ اليَقِينُ، والله إِنِّي لأرْجُو لَهُ الخَيْرَ، والله مَا أَدْرِي -وَأَنَا رَسُولُ اللهِ- مَا يُفْعَلُ بِي\". قالتْ: فَوَاللهِ لَا أُزَكِّي أَحَدًا بَعْدَهُ أَبَدًا.\nحَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا اللَّيْثُ مِثْلَهُ. وَقال نَافِعُ بْنُ يَزِيدَ، عَنْ عُقَيْلٍ: \"مَا يُفْعَلُ بِهِ\" وَتَابَعَهُ شعَيْبٌ وَعَمرُو بن دِينَارٍ وَمَعْمَرٌ. [٢٦٨٧، ٣٩٢٩، ٧٠٠٣، ٧٠٠٤، ٧٠١٨ - فتح ٣/ ١١٤]\n\n١٢٤٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ المُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: لَمَّا قُتِلَ أَبِي جَعَلْتُ أَكْشِفُ الثَّوْبَ عَنْ وَجْهِهِ أَبْكِي، وَيَنْهَوْنِي عَنْهُ وَالنَّبِيُّ - ﷺ - لَا يَنْهَانِي، فَجَعَلَتْ عَمَّتِي فَاطِمَةُ تَبْكِي، فَقَالَ النَّبِيُّ - ﷺ -: \"تَبْكِينَ أَوْ لَا تَبْكِينَ، مَا زَالَتِ المَلَائِكَةُ تُظِلُّهُ بِأَجْنِحَتِهَا حَتَّى رَفَعْتُمُوهُ\". تَابَعَهُ ابْنُ جُرَيْجٍ: أَخْبَرَنِي ابْنُ المُنْكَدِرِ، سَمِعَ جَابِرًا - ﵁ -. [١٢٩٣، ٢٨١٦، ٤٠٨٠ - مسلم: ٢٤٧١ - فتح: ٣/ ١١٤]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث الزهري عن سلمة عن عائشة: أَقْبَلَ أَبُو بَكْرٍ عَلَى فَرَسِهِ مِنْ مَسْكَنِهِ بِالسُّنْحِ حَتَّى دَخَلَ فَكَشَفَ عَنْ وَجْهِهِ، ثُمَّ أَكَبَّ عَلَيْهِ .. الحديث.\nثانيها: حديث أم العلاء في قصة عثمان بن مظغون: فَلَمَّا تُوُفِّيَ وَغُسِّلَ وَكُفِّنَ فِي أَثْوَابِهِ، دَخَلَ رَسُولُ اللهِ - ﷺ -، .. الحديث.\nالشرح:\nأما حديث عائشة فيأتي في المغازي أيضًا (^١) وذكره الحميدي وغيره من حديث هشام عن أبيه عنها (^٢)، وكذا ابن أبي أحد عشر في \"جمعه\"،\n_________\n(^١) سيأتي برقم (٤٤٥٢ - ٤٤٥٣) كتاب: المغازي، باب: مرض النبي ووفاته.\n(^٢) ذكره الحميدي في \"جمعه\" ١/ ٩٤ - ٩٥ (١٤) في مسند الصديق، في أفراد =","vol":"9","page":398},{"text":"لكن خرجه في فضل الصديق بطوله.\nوحديث أم العلاء يأتي في الهجرة (^١) والتعبير (^٢).\nوقال يحيى بن بكير: قال الليث: قوله - ﵇ - هذا قبل أن تنزل عليه سورة الفتح، وذلك أن عثمان توفي قبل مقدمهم المدينة (^٣).\nوزعم الطبراني أن أم العلاء هذِه زوج زيد بن ثابت (^٤).\nوزعم ابن الأثير أن المرأة المقول لها: \"وما يدريك\" هي أم السائب زوجة عثمان.\nوقيل: أم العلاء الأنصارية. وقيل: أم خارجة بن زيد. قال: وروى يوسف بن مهران عن ابن عباس: لما مات عثمان قالت له زوجته: هنيئًا لك الجنة، فنظر إليها رسول الله - ﷺ - الحديث (^٥). فيحتمل أن يكون كل منهما قالت ذلك.\n_________\n= البخاري من حديثه فقال: في ذكر وفاة النبي - ﷺ - عن عائشة، وعن ابن عباس من رواية أبي سلمة بن عبد الرحمن عنهما. وساقه.\n(^١) برقم (٣٩٢٩) كتاب: مناقب الأنصار، باب: مقدم النبي - ﷺ - وأصحابه المدينة.\n(^٢) برقم (٧٠٠٣ - ٧٠٠٤، ٧٠١٨).\n(^٣) هذا القول فيه نظر؛ ففي الحديث التصريح بأن عثمان بن مظعون هاجر إلى المدينة، ثم توفي بها.\nوكذا كل من ترجم لعثمان جزم بأنه هاجر إلى المدينة وتوفي بها، وذكروا أنه حضر بدرًا ومات سنة اثنتين من الهجرة.\nانظر ترجمته في: \"معجم الصحابة\" للبغوي ٤/ ٣٣٨، و\"معجم الصحابة\" لابن قانع ٢/ ٢٥٨ (٧٧٤)، و\"معرفة الصحابة\" ٤/ ١٩٥٤ (٢٠١٥)، و\"الاستيعاب\" ٣/ ١٦٥ (١٧٩٨)، و\"أسد الغابة\" ٤/ ٥٩٨ (٣٥٨٨)، و\"الإصابة\" ٢/ ٤٦٤ (٥٤٥٣).\n(^٤) قال في \"المعجم الكبير\" ٢٥/ ١٣٩: أم العلاء الأنصارية امرأة زيد بن ثابت ثم أسند لها هذا الحديث من ثلاث طرق، وأسند لها حديثًا آخر.\n(^٥) انتهى كلام ابن الأثير من \"أسد الغابة\" ٣/ ٦٠٠. =","vol":"9","page":399},{"text":"وبخط الدمياطي: أم العلاء بنت الحارث بن ثابت بن حارثة، وعمتها كبشة بنت ثابت (^١).\nمن المتابعات: قال البخاري: وَقال نَافِعُ بْنُ يَزِيدَ، عَنْ عُقَيْلِ، تَابَعَهُ شُعَيْبٌ وَعَمْرُو بْنُ دِينَارٍ وَمَعْمَرٌ.\nقول نافع رواه الإسماعيلي من حديث عبد الله بن يحيى المعافري، ثنا نافع به (^٢).\nومتابعة شعيب ذكرها البخاري مسندة في الشهادات (^٣).\nومتابعة معمر ذكرها مسندة أيضًا في التعبير (^٤)، ومتابعة عمرو بن\n_________\n= وحديث يوسف بن مهران رواه ابن سعد ٣/ ٣٩٨ - ٣٩٩، وأحمد ١/ ٢٣٧ - ٢٣٨، وأبو نعيم في \"الحلية\" ١/ ١٠٥، والطبراني ٩/ ٣٧ (٨٣١٧)، والحاكم ٣/ ١٩٠.\nوسكت عنه، فقال الذهبي: سنده صالح. وقال الهيثمي في \"المجمع\" ٣/ ١٧: فيه علي بن زيد، وفيه كلام وهو موثق.\nوقال الحافظ في \"الفتح\" ١٢/ ٤١١: علي بن زيد فيه ضعف.\nوذكره الهيثمي أخرى في ٩/ ٣٠٢ وقال: رجاله ثقات وفي بعضهم خلاف. وصحح إسناده العلامة أحمد شاكر في تعليقه على \"المسند\" (٢١٢٧).\n(^١) انظر ترجمة أم العلاء في: \"الاستيعاب\" ٤/ ٥٠٢ (٣٦٢٣)، و\"أسد الغابة\" ٧/ ٣٦٩ (٧٥٣٩)، و\"الإصابة\" ٤/ ٤٧٨ (١٤٢٢).\nوترجمها المزي في \"تهذيب الكمال\" ٣٥/ ٣٧٥ (٧٩٩٦)، و\"تحفة الأشراف\" ١٣/ ٩٣ فقال: أم العلاء بنت الحارث بن ثابت بن خارجة [بدل: حارثة وهو ما نقله المصنف بخط الدمياطي] بن ثعلبة بن الجلاس بن أمية بن حذارة [وفي \"التحفة\": جدارة] بن عوف بن الحارث بن الخزرج\n(^٢) رواه الإسماعيلي في \"المستخرج\" كما في \"التغليق\" ٣/ ٤٥٦، وكما في \"عمدة القاري\" ٦/ ٣٧١: حدثنا القاسم بن زكريا، ثنا الحسن بن عبد العزيز الجروي، به.\n(^٣) ستأتي برقم (٢٦٨٧) باب: القرعة في المشكلات.\n(^٤) ستأتي برقم (٧٠١٨) كتاب: التعبير، باب: العين الجارية في المنام.","vol":"9","page":400},{"text":"دينار (^١). وحديث جابر أخرجه مسلم لكنه جعل بدل محمد بن المنكدر الراوي عن جابر محمد بن علي بن حسين (^٢).\nقال البخاري: تابعه ابن جريج: أخبرني محمد بن المنكدر، سمع جابرًا يعني: تابع ابن جريج شعبة (^٣).\nإذا تقرر ذلك؛ فأما حديث عائشة فالسُنُح -بسين مهملة مضمومة ثم نون مثلها ثم حاء مهملة-: منازل بني الحارث من الخزرج بينها وبين منزل رسول الله - ﷺ - ميل. وزعم صاحب \"المطالع\" (^٤) أن أبا ذر كان يقوله بإسكان النون، واقتصر عليه (^٥). ومعنى مسجى: مغطى وحِبرة -بكسر الحاء-: موشى من اليمن.\nوقال الداودي: أخضر، وتبعه ابن التين فقال: هو ثوب أخذر\n_________\n(^١) هكذا ذكرها المصنف -﵀- وعلقها أيضًا، فلم يذكر من وصلها! بل قد يخيل للقارئ أنها أخرجها مسلم؛ لما بعدها من سياق الكلام، وليس كذلك.\nوالمتابعة وصلها الحافظ في \"التغليق\" ٢/ ٤٥٦.\nوقال العيني في \"العمدة\" ٦/ ٣٧١: متابعة عمرو بن دينار وصلها ابن أبي عمر في \"مسنده\" عن ابن عيينة عنه.\n(^٢) ورد بهامش الأصل: ما ذكره المصنف عن مسلم وقع في رواية ابن ماهان وأما غيره فعن جابر في الطرق كلها محمد بن المنكدر. اهـ.\nقلت: ما ورد بالهامش هذا هو الصواب؛ فرواه مسلم (٢٤٧١/ ١٢٩ - ١٣٠) من طريق سفيان بن عيينة وشعبة وابن جريج ومعمر وعبد الكريم بن مالك، خمستهم عن محمد بن المنكدر، عن جابر.\n(^٣) هذِه المتابعة وصلها مسلم في \"صحيحه\" (٢٤٧١) -كما تقدم- ومن طريقه وصلها الحافظ في \"التغليق\" ٢/ ٤٥٧.\n(^٤) ورد بهامش الأصل: كذا قيده أبو عبيد البكري في معجمه بضم النون، وأما صاحب المطالع فلم يذكر غير ما ذكر عن أبي ذر.\n(^٥) انظر: \"معجم ما استعجم\" ٣/ ٧٦٠، و\"معجم البلدان\" ٣/ ٢٦٤.","vol":"9","page":401},{"text":"يستحب للموتى أن يسجوا به، وربما كفنوا فيه.\nوفيه: جواز كشف الثوب عن الميت إذا لم يبدُ منه أذى، وجواز تقبيل الميت عند وداعه، والتأسي، فإن الصديق تأسى برسول الله - ﷺ - حيث قبل عثمان بن مظعون كما صححه الترمذي (^١). وروي أن أبا بكر أغمضه.\nوفيه: جواز البكاء على الميت من غير نوح. وكذا في قوله - ﵇ -: \"تبكين أو لا تبكين\" إباحة البكاء أيضًا، وسيأتي موضحًا في موضعه.\nوقول الصديق: لا يجمع الله عليك موتتين. إنما قاله هو، وغيره قال: إن رسول الله - ﷺ - لم يمت، وسيبعث ويقطع أيدي رجال وأرجلهم كما سيأتي في فضائل الصديق (^٢). فأراد أن يجمع الله عليه\n_________\n(^١) \"سنن الترمذي\" (٩٨٩).\nورواه أيضًا في \"الشمائل المحمدية\" (٣٢٧)، وأبو داود (٢١٦٣)، وابن ماجه (١٤٥٦)، وأحمد ٦/ ٤٣، ٥٥، ٢٠٦، وعبد بن حميد في \"المنتخب\" ٣/ ٩٣٩ - ٢٤٠ (١٥٢٤)، والحاكم ١/ ٣٦١، ٣/ ١٩٠، والبيهقي ٣/ ٤٠٧ من طريق سفيان الثوري عن عاصم بن عبيد الله عن القاسم بن محمد، عن عائشة، به.\nقال الحاكم ١/ ٣٦١: هذا حديث متداول بين الأئمة، إلا أن الشيخين لم يحتجا بعاصم بن عبيد الله. وقال في ٣/ ١٩٠: حديث صحيح الإسناد ولم يخرجاه.\nوقال المنذري في \"مختصر السنن\" ٤/ ٣٠٨: عاصم بن عبيد الله، تكلم فيه غير واحد من الأئمة؛ لذا ضعفه الألباني في \"الإرواء\" (٦٩٣)، بالرغم من أنه صححه في \"مختصر الشمائل\" (٢٨٠)، و\"صحيح ابن ماجه\" (١١٩١)!\nوالحديث صح من وجه آخر، فرواه ابن عبد البر في \"التمهيد\" ٢١/ ٢٢٤ من طريق يحيى بن سعيد عن القاسم، به.\nفقال في \"الاستذكار\" ٨/ ٤١٢: وجه صحيح حسن.\nوروي من طريق آخر، لكنه ضعيف، انظر: \"الضعيفة\" (٦٠١٠).\n(^٢) قائل ذلك هو عمر الفاروق ﵁، كما سيأتي في حديث عائشة (٣٦٦٧).","vol":"9","page":402},{"text":"موتتين في الدنيا بأن يميته هذِه ثم يحيى ثم يميته أخرى. قاله ابن بطال (^١).\nوقال الداودي: لم يجمع عليك كرب بعد هذا الموت، قد عصمك الله من عذابه ومن أهوال يوم القيامة. وقال أيضًا: معناه: لا يموت موتة أخرى في قبره كما يحيى غيره في القبر فيُسأل ثم يقبض.\nوأبعد من قال: أراد موتك وموت شريعتك. ويرده قوله: من كان يعبد محمدًا فإنه قد مات. وليس هذا بمعارض لقوله تعالى: ﴿أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ﴾ [غافر: ١١]؛ لأن:\nالأولى: الخلقة من التراب ومن نطفة؛ لأنهما موات، والموات كله لم يمت نفسه إنما الرب أماته.\nوالثانية: التي تُمَوْتُ الخلق والحياة المراد بها في الدنيا وبعد الموت في الآخرة. هذا قول ابن مسعود، وآخرين (^٢). فقوله: لا يجمع الله عليك موتتين لقوله تعالى ﴿لَا يَذُوقُونَ فِيهَا المَوْتَ إِلَّا المَوْتَةَ الأُولَى﴾ [الدخان: ٥٦] وحكي في الآية قول آخر عن الضحاك أن الأولى: ميتة، والثانية: موتة في القبر بعد الفتنة والمساءلة، واحتج بأنه لا يجوز أن يقال للنطفة والتراب ميت، وإنما الميت من تقدمت له حياة. وهو غلط، قال تعالى: ﴿وَآيَةٌ لَهُمُ الأَرْضُ المَيْتَةُ أَحْيَيْنَاهَا﴾ [يس: ٣٣] ولم تتقدم لها حياة قط، وإنما خلقها الله تعالى جمادًا ومواتًا. وهذا من سعة كلام العرب.\n_________\n(^١) \"شرج ابن بطال\" ٣/ ٢٤٠.\n(^٢) روى الطبري في \"تفسيره\" ١١/ ٤٤ (٣٠٢٩٣) عن ابن مسعود في قوله في هذِه الآية، قال: هي كالتي في البقرة ﴿وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ﴾ [البقرة: ٢٨].\nورواه بنحوه الطبراني ٩/ ٢١٤ (٩٠٤٤ - ٩٠٤٥)، والحاكم ٢/ ٤٣٧ وقال: حديث صحيح على شرط الشيخين ولم يخرجاه.","vol":"9","page":403},{"text":"وفيه: أن الصديق أعلم من عمر، وهذِه إحدى المسائل التي ظهر فيها ثاقب علمه، وفضل معرفته، ورجاحة رأيه، وبارع فهمه، وحسن انتزاعه بالقرآن، وثبات نفسه، ولذلك مكانته عند الأمة لا يكون فيها أحد، ألا ترى أنه حين تشهد وبدأ بالكلام مال الناس إليه وتركوا عمر، ولم يكن ذلك إلا لعظيم منزلته في نفوسهم على عمر وسمو محله عندهم، أخذوا ذلك رواية عن نبيهم. وقد أقر بذلك عمر حين مات الصديق فقال: والله ما أحب أن ألقى الله بمثل عمل أحد إلا بمثل عمل أبي بكر، ولوددت أني شعرة في صدره (^١).\nوذكر الطبري عن ابن عباس قال: والله إني لأمشي مع عمر في خلافته وبيده الدرة، وهو يحدث نفسه ويضرب قدمه بدرته ما معه غيري إذ قال: يا ابن عباس، هل تدري ما حملني على مقالتي التي قلت حين مات رسول الله - ﷺ -؟ قلت: لا أدري والله يا أمير المؤمنين. قال: فإنه ما حملني على ذلك إلا قوله -﷿-: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ إلى قوله: ﴿شُهَدَاءَ﴾ [البقرة: ١٤٣] فوالله إن كنتُ لأظن أنَّ رسول الله - ﷺ - سيبقى في أمته حتى يشهد عليها بآخر أعمالها (^٢).\nوفي تأويل عمر الحجة لمالك في قوله: في الصحابة مخطئ ومصيب في التأويل (^٣).\n_________\n(^١) روى الشطر الأخير منه معاذ بن المثنى في زيادات مسدد كما في \"المطالب العالية\" ١٥/ ٧١٨ (٣٨٧٦)، وابن أبي الدنيا في \"المتمنين\" (٨٦)، من طريق سفيان عن مالك بن مغول قال: قال عمر.\nورواه ابن أبي الدنيا (٨٨)، وابن عساكر في \"تاريخ دمشق\" ٣٠/ ٣٤٣ من طريق حماد بن زيد عن أيوب عن أبي عمران الجوني قال: قال عمر.\n(^٢) \"تاريخ الطبري\" ٢/ ٢٣٨.\n(^٣) انظر: \"شرح ابن بطال\" ٣/ ٢٤٠ - ٢٤٢.","vol":"9","page":404},{"text":"ثم اعلم أن ذكر عائشة هذا الخديث قال على اهتمامها بأمر الشريعة وأنها لم يشغلها ذلك عن حفظ ما كان من أمر الناس في ذلك اليوم.\nوفيه: غيبة الصديق عن وفاته - ﵇ -؛ لأنه أصبح ذلك اليوم صالح الحال فخرج إلى أرضه.\nوفيه: أنهم كانت لهم أموال يبتغون بها الكفاف ويصونون بها وجوههم عن المسألة لقولها: أقبل أبو بكر على فرسه من مسكنه بالسنح.\nوفيه:. إنه حين تصدق بماله كله أراد العين.\nوفيه: أنهم كانوا لا يسرعون إلى بيع الربع (^١)؛ لما فيه من العدة والعزة.\nوفيه: الدخول على البنت بغير استئذان، ويجوز أن يكون عندها غيرها، فصار كالمحفل لا يحتاج الداخل إلى إذن. وروي أنه استأذن فلما دخل أذن للناس.\nوقولها: (فدخل المسجد) يحتمل أن يكون للصلاة وللمرور فيه.\nوقوله: (فتيمم النبيَّ). أي: قصده.\nوقوله: (بأبي أنت) هي كلمة تقولها العرب للحي والميت تبجيلا ومحبة، أي: فداك أبي.\nوقول أبي بكر لعمر: اجلس؛ فأبى، إنما كان ذلك لما داخل عمر من الدهشة والحزن. وقد قالت أم سلمة في \"الموطأ\": ما صدقت بموت\n_________\n(^١) الربع -بفتح الراء وإسكان الباء- هي الدار، وتجمع على رباع وربوع وأرباع وأربُع.\nانظر: \"الصحاح\" ٣/ ١٢١١ - ١٢١٥، و\"النهاية\" ٢/ ١٨٦ - ١٩٠ مادة: ربع.","vol":"9","page":405},{"text":"رسول الله - ﷺ - حتى سمعت وقع الكرازين (^١) (^٢). قال الهروي: هي الفئوس (^٣) وقيل: تريد وقع المساحي تحث التراب عليه - ﷺ -. ويحتمل أن يكون عمر ظن أن أجله - ﵇ - لم يأت، وأن الله منّ على العباد بطول حياته. ويحتمل أن يكون أنسي قوله: ﴿إِنَّكَ مَيِّتٌ﴾ [الزمر: ٣٠] وقوله: ﴿وَمَا مُحَمَّدٌ﴾ إلى ﴿أَفَإِنْ مَاتَ﴾ [آل عمران: ١٤٤] وكان يقول مع ذلك: ذهب محمد لميعاد ربه كما ذهب موسى لمناجاة ربه، وكان في ذلك ردع للمنافقين واليهود حتى اجتمع الناس. وأما أبو بكر فرأى إظهار الأمر تجلدًا، ولما تلى الآية كانت تعزيًا وتصبرًا.\nوأما حديث أم العلاء ففيه أنه لا يقطع لأحد من أهل القبلة بجنة ولا نار، ولكن يرجى للمحسن ويخاف على المسيء.\nوقوله: \"والله ما أدري وأنا رسول الله ما يفعل بي\" فيحتمل أن يكون\n_________\n(^١) \"الموطأ\" ١/ ٣٨٤ (٩٧٣)\nومن طرقه ابن سعد في \"طبقاته\" ٢/ ٣٠٤ عن معن بن عيسى، عنه، أنه بلغه أن أم سلمة .. الحديث.\nقال ابن عبد البر في \"التمهيد\" ٢٤/ ٤٠١: حديث لا أحفظه عن أم سلمة متصلًا، والمعروف حديث عائشة، وإن صح حديث أم سلمة … اهـ. بتصرف.\nقلت: حديث عائشة رواه ابن أبي شيبة ٣/ ٣٤ (١١٨٣٨)، وإسحاق بن راهويه ٢/ ٤٢٩ - ٤٣٠ (٩٩٣)، وأحمد ٦/ ٦٢، ٢٤٢، ٢٧٤، والطحاوي في \"شرح معاني الآثار\" ١/ ٥١٤، والبيهقي في \"الدلائل\" ٧/ ٢٥٦، وابن عبد البر في \"التمهيد\" ٢٤/ ٣٦٩، ٣٩٧ من طريق فاطمة بنت محمد بن عمارة، عن عمرة بنت عبد الرحمن عن عائشة قالت: ما علمنا بدفن رسول الله - ﷺ - حتى سمعنا صوت المساحي من جوف الليل ليلة الأربعاء.\nوهو المحفوظ، كما تقدم نقله عن ابن عبد البر.\n(^٢) ورد بهامش الأصل: واحدها كرزن وكرزين وكرزم وهي الفئوس كما قال.\n(^٣) انظر: \"النهاية في غريب الحديث\" ٤/ ١٦٢ - ١٦٣.","vol":"9","page":406},{"text":"قبل إعلامه بالغفران له، وقد رئي ما يفعل به (^١)، وهو الصواب؛ لأنه - ﵇ - لا يعلم من ذلك إلا ما يوحى إليه. وقال الداودي: \"ما أدري ما يفعل بي\"، وَهَم.\nوقوله: \"ما أدري ما يفعل بي\" أي في أمر الدنيا مما يصيبهم فيها؛ لأنه وإن كان وعده بالظهور فقد كان قبل ذلك مواطن خاف فيها الشدة.\nوسورة الأحقاف مكية (^٢)، والفتح مدنية (^٣).\nوقوله: (ما يفعل به) قاله قبل أن يخبر أن أهل بدر من أهل الجنة (^٤).\nفإن قلت: هذا المعنى يعارض قوله في حديث جابر: \"ما زالت الملائكة تظله بأجنحتها حتى رفعتموه\".\nفالجواب أنه لا تعارض بينهما، وذلك أن رسول الله - ﷺ - لا ينطق عن الهوى، فأنكر على أم العلاء قطعها على ابن مظعون إذ لم يعلم هو من أمره شيئًا. وفي حديث جابر قال ما علمه بطريق الوحي؛ إذ لا يقطع على مثل هذا إلا بوحي، فلا تعارض.\nومعنى قولها: (اقتسم المهاجرون قرعة ..) إلى آخره. يعني أنهم اقتسموا للسكنى؛ لأن المهاجرين لما هاجروا إلى المدينة لم يمكنهم استصحاب أموالهم فدخلوها فقراء، فاقتسمهم الأنصار بالقرعة في نزولهم عليهم وسكناهم في منازلهم.\n_________\n(^١) من ذلك ما سيأتي برقم (١٣٨٦).\n(^٢) يشير إلى قوله تعالى: ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾ [الأحقاف: ٩].\n(^٣) ويشير إلى قوله تعالى: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ [الفتح: ٢].\nعلى أن آية الأحقاف فيها أنه - ﷺ - لا يدري ما يفعل به وبالناس أو المؤمنين. وآية الفتح فيها أنه - ﷺ - قد غفر الله كل ذنوبه. والله أعلم.\n(^٤) يأتي حديث علي الدال على ذلك (٣٠٠٧)، ورواه مسلم (٢٤٩٤).","vol":"9","page":407},{"text":"وقولها: (فطار لنا) أي: حصل وقدر في نصيبنا وسهمنا. وكان بنو مظعون ثلاثة: عثمان (^١) وعبد الله وقدامة بدريون أخوال ابن عمر.\nوقوله: (\"وما يدريك أن الله أكرمه\") نهاها عن القطع بذلك.\nوأما حديث جابر: ففيه ة جواز البكاء على الميت كما سلف، ونهي أهل الميت بعضهم بعضًا عن البكاء للرفق بالباكي، وسكوت الشارع لما يجد الباكي من الراحة.\nوقوله: (\"تبكين .. \") إلى آخره، يعزيها بذلك ويخبرها بما صار إليه من الفضل.\nوقوله: (\"حتى رفعتموه\") أي: من غسله؛ لأنه نسب الفعل إلى أهله، قاله الداودي. وقال بعد هذا: يعني حين رُفع ليُقْبَّر وهو الصحيح؛ لأنه قتل شهيدًا يوم أحد ولم يغسل، وقتل عبد الله كان يوم أحد وكان أهل الشرك مثلوا به جدعوا أنفه وأذنيه (^٢).\nوعمته اسمها فاطمة (^٣).\n_________\n(^١) ورد بهامش الأصل: توفي عثمان في شعبان بعد سنتين ونصف من الهجرة، وهو أول من دفن بالبقيع، وأول من توفي من المهاجرين بالمدينة. وأخوه عبد الله من السابقين أيضًا كأخيه توفي سنة ٣٠، قاله ابن سعد، نقله عنه الذهبي في \"التجريد\".\nوأما قدامة فتوفي سنة ٣٦ وهو ابن ثماني وستين سنة، قاله النووي في \"التهذيب\".\n(^٢) سيأتي ذلك في حديثي (١٢٩٣، ٢٨١٦)، ورواه مسلم (٢٤٧١).\n(^٣) ورد في هامش الأصل: كذا سميت في هذا الحديث هنا اهـ.\nقلت: إنما قال الناسخ ما قاله هذا؛ لأنه في أكثر روايات الحديث لم تأت مسماة، إنما يقال: عمة جابر. والله أعلم.\nوهي فاطمة بنت عمرو بن حرام، شقيقة عبد الله بن عمرو بن حرام.\nانظر ترجمتها في: \"معرفة الصحابة\" ٦/ ٣٤١٤ (٣٩٧٦)، و\"الاستيعاب\" ٤/ ٤٥٤ (٣٤٩٥)، و\"أسد الغابة\" ٧/ ٢٢٩ (٧١٨٤)، و\"الإصابة\" ٤/ ٣٨٤ (٨٤٩).","vol":"9","page":408},{"text":"وقوله: \"تبكين\" وفي موضع آخر: \"لم تبكي؟ \" أو \"لا تبكي\" (^١). قال القرطبي: كذا صحت الرواية بلم التي للاستفهام (^٢). وفي مسلم: \"تبكي\" (^٣) بغير نون؛ لأنه استفهام لمخاطب عن فعل غائبة.\nقال القرطبي (^٤): ولو خاطبها بالاستفهام خطاب الحاضرة قال: لم تبكين؟ بالنون. وفي رواية: \"تبكيه أو لا تبكيه\" (^٥) وهو إخبار عن غائبة، ولو كان خطاب المحاضرة لقال: تبكينه أو لا تبكينه بنون فعل للواحدة الحاضرة.\nومعنى هذا أن عبد الله مكرم عند الملائكة وإظلاله بأجنحتها؛ لاجتماعهم عليه ومبادرتهم بصعود روحه مبشرة بما أعد الله له من الكرامة (^٦).\nأو أنهم أظلوه من الحر لئلا يتغير، أو لأنه من السبعة الذين يظلهم الله في ظله يوم لاظل إلا ظله.\nوروى بقي بن مخلد عن جابر: لقيني رسول الله - ﷺ - فقال: \"ألا أبشرك أن الله أحيا أباك وكلمه كفاحًا، وما كلم أحدًا قط، إلا من وراء حجاب\" الحديث (^٧) وفيه منقبة ظاهرة له لم تسمع لغيره من الشهداء، في دار الدنيا.\n_________\n(^١) سيأتي برقم (١٢٩٣، ٢٨١٦).\n(^٢) \"المفهم\" ٦/ ٣٨٧.\n(^٣) (٢٤٧١/ ١٢٩).\n(^٤) \"المفهم\" ٦/ ٣٨٨.\n(^٥) هذِه الرواية عند مسلم (٢٤٧١/ ١٣٠).\n(^٦) انتهى كلام القرطبي.\n(^٧) رواه بقي بن مخلد كما في \"الاستيعاب\" ٣/ ٨٤ - ٨٥.\nورواه أيضًا الترمذي (٣٠١٠)، وابن ماجه (١٩٠، ٢٨٠٠)، وابن حبان ١٥/ ٤٩٠ - ٤٩١ (٧٠٢٢)، والحاكم ٣/ ٢٠٣ - ٢٠٤، والبيهقي في \"الدلائل\" ٣/ ٢٩٨ - ٢٩٩، والواحدي في \"أسباب النزول\" (٢٦٣)، ومن طريقه ابن الأثير في \"الأسد\" ٣/ ٣٤٧، والمزي في \"تهذيب الكمال\" ١٣/ ٣٩٤ جميعًا من طريق موسى =","vol":"9","page":409},{"text":"<span data-type='title' id=toc-1021>٤ - باب الرَّجُلِ يَنْعَى إِلَي أَهْلِ المَيِّتِ بِنَفْسِهِ</span>\n١٢٤٥ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - نَعَى النَّجَاشِيَّ فِي اليَوْمِ الذِي مَاتَ فِيهِ، خَرَجَ إِلَي المُصَلَّى، فَصَفَّ بِهِمْ وَكَبَّرَ أَرْبَعًا. [١٣١٨، ١٣٢٧، ١٣٢٨، ١٣٣٣، ٣٨٨٠، ٣٨٨١ - مسلم: ٩٥١ - فتح: ٣/ ١١٦].\n\n١٢٤٦ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا عَبْدُ اللهِ بْنُ رَوَاحَةَ فَأُصِيبَ -وَإِنَّ عَيْنَيْ رَسُولِ اللهِ - ﷺ - لَتَذْرِفَانِ- ثُمَّ أَخَذَهَا خَالِدُ بْنُ الوَلِيدِ مِنْ غَيْرِ إِمْرَةٍ فَفُتِحَ لَهُ\". [٢٧٩٨، ٣٠٦٣، ٣٦٣٠،٣٧٥٧، ٤٢٦٢ - فتح: ٣/ ١١٦].\nذكر فيه حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - نَعَى النَّجَاشِيَّ فِي اليَوْمِ الذِي مَاتَ فِيهِ .. الحديث.\nوحديث أنس أنه - ﵇ - قال: \"أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا جَعْفَرٌ .. \" الحديث.\n_________\n= ابن إبراهيم بن كثير بن بشير، طلحة بن خراش قال: سمعت جابر بن عبد الله يقول: .. الحديث مطولًا.\nوموسى بن إبراهيم وطلحة وثقهما ابن عبد البر في \"الاستيعاب\" ٣/ ٨٥.\nوقال الحاكم: حديث صحيح الإسناد ولم يخرجاه. وحسن المنذري إسناده في \"الترغيب والترهيب\" ٢/ ٢٠٦ (٢١١٦). وخالف البوصيري فضعف إسناده في \"المصباح\" ١/ ٢٧ بموسى بن إبراهيم وطلحة.\nوالحديث حسنه الألباني في \"صحيح ابن ماجه\" (١٥٧، ٢٢٥٨)، وحسن إسناده في \"الظلال\" (٦٠٢). وزاد: رجاله مصدوقون على ضعف في موسى بن إبراهيم.\nوصححه في \"صحيح الجامع\" (٧٩٠٥).\nوقال في \"صحيح الترغيب\" (١٣٦١): حسن صحيح.","vol":"9","page":410},{"text":"الشرح:\nقال المهلب: هذا صواب الترجمة: باب: الرجل ينعى إلى الناس الميت بنفسه (^١). وحديث أبي هريرة أخرجه مسلم والأربعة (^٢). وحديث أنس من أفراده، ويأتي في الجهاد (^٣)، وعلامات النبوة (^٤)، وفضل خالد في المغازي (^٥). والنعي: الإخبار. ولا بأس بالإعلام به للصلاة وغيرها لهذين الحديثين، والحديث الآتي في الذي توفي ليلًا: \"ما منعكم أن تعلموني\" (^٦) بخلاف نعي الجاهلية فإنه مكروه، وهو النداء بذكر مفاخره ومآثره، وكان الشريف إذا مات أو قتل بعثوا راكبًا إلى القبائل ينعاه إليهم.\nوعليه يحمل ما رواه ابن ماجه والترمذي من حديث حذيفة قال: إذا مت فلا تؤذنوا لي أحدا، إني أخاف أن يكون نعيا فإني سمعت رسول الله - ﷺ - ينهى عن النعي. استغربه الترمذي (^٧).\n_________\n(^١) وحكاه ابن بطال في \"شرحه\" ٣/ ٢٤٣ عن المهلب أيضًا.\nووقع في رواية الكشميهني وأبي ذر الهروي- كما في هامش اليونينة ٢/ ٧٢: نفسه، مكان: بنفسه.\nوقال الحافظ في \"الفتح\" ٣/ ١١٦: وقع للكشميهني بحذف الموحدة، وفي رواية الأصيلي بحذف: أهل اهـ قال العيني في \"العمدة\" ٦/ ٣٧٢: وليس لها وجه.\n(^٢) \"صحيح مسلم\" (٩٥١) كتاب: الجنائز، باب: في التكبير على الجنازة.\n(^٣) برقم (٢٧٩٨) باب: تمني الشهادة.\n(^٤) برقم (٣٦٣٠) باب: علامات النبوة.\n(^٥) برقم (٤٢٦٢) باب: غزوة مؤتة من أرض الشام.\n(^٦) الآتي في الباب التالي (١٢٤٧).\n(^٧) الترمذي (٩٨٦)، ابن ماجه (١٤٧٦).\nورواه أيضا أحمد ٥/ ٤٠٦، والبيهقي ٤/ ٧٤، والمزي في \"تهذيب الكمال\" ٥/ ٣٧٦ - ٣٧٧ من طريق حبيب بن سليم العيسي عن بلال بن يحيى العبسي عن حذيفة. =","vol":"9","page":411},{"text":"وقال به الربيع بن خيثم وابن مسعود وعلقمة (^١).\nوهذا التفصيل هو الصواب الذي تقتضيه الأحاديث الصحيحة.\nوحديث النجاشي أصح من حديث حذيفة.\nوقال صاحب \"البيان\" -من أصحابنا-: يكره نعي الميت وهو أن ينادى في الناس أن فلانًا قد مات ليشهدوا جنازته.\nوفي وجه حكاه الصيدلاني: لا يكره (^٢).\nوفي \"حلية\" الروياني -من أصحابنا-: الاختيار أن ينادى به ليكثر المصلون.\nوقال الماوردي: اختلف أصحابنا هل يستحب الإيذان للميت\n_________\n= ونقل المصنف عن الترمذي أن استغربه، وهو غريب؛ لأن في مطبوع الترمذي بتحقيق العلامة أحمد شاكر.\nقال الترمذي: حسن صحيح. وفي بعض النسخ: حسن، فقط، وكذا كل من نقل الحديث ذكر أن الترمذي حسنه.\nوفي \"عارضة الأحوذي\" ٤/ ٢٠٧: قال الترمذي: حسن صحيح.\nونقل المنذري في \"الترغيب والترهيب\" ٤/ ١٨٦ (٥٣٦٠)، والنووي في \"الأذكار\" (٤٥٩)، والمزي ٥/ ٣٧٧، والذهبي في \"المهذب\" ٣/ ١٤٢٣ (٦٣٧٠)، والمباركفوري في \"تحفة الأحوذي\" ٤/ ٥١ أن الترمذي حسنه.\nفقول الترمذي فيه بين: حسن صحيح، أو: حسن، فلم أجد من نقل عنه أنه استغربه، والله أعلم.\nوالحديث صححه ابن العربي ٤/ ٢٠٦.\nوقال الحافظ في \"الفتح\" ٣/ ١١٧: إسناده حسن. وحسنه الألباني في \"صحيح الترغيب\" (٣٥٣١).\n(^١) رواه عنهم ابن أبي شيبة ٢/ ٤٧٥ (١١٢٠٦ - ١١٢٠٧، ١١٢٠٩ - ١١٢١٠)، ٢/ ٤٧٦ (١١٢٢٠) عن الربيع بن خيثم أيضًا.\n(^٢) \"البيان\" ٣/ ٥٢.","vol":"9","page":412},{"text":"وإشاعة موته في الناس بالنداء عليه والإعلام، فاستحبه بعضهم لكثرة المصلين والداعين له. وقال بعضهم: لا يستحب ذلك وقال بعضهم: يستحب ذلك للغريب دون غيره، وبه قال ابن عمر.\nوجزم البغوي وغيره -من أصحابنا- بكراهة النعي والنداء عليه للصلاة وغيرها (^١). وقال ابن الصباغ: قال أصحابنا: يكره النداء عليه ولا بأس أن يعرف أصدقاؤه (^٢)، وبه قال أحمد (^٣).\nوقال أبو حنيفة: لا بأس به (^٤). ونقله العبدري عن مالك أيضًا. ونقل ابن التين عن مالك كراهة الإنذار بالجنائز على أبواب المساجد والأسواق؛ لأنه من النعي، وهو من أمر الجاهلية. قال علقمة بن قيس: الإنذار بالجنائز من النعي، وهو من أمر الجاهلية (^٥).\nوقال البيهقي: ويروى النهي أيضًا عن ابن عمر وأبي سعيد وسعيد بن المسيب وعلقمة وإبراهيم النخعي والربيع بن خثيم (^٦).\nقلت: وأبي وائل وأبي ميسرة وعلي بن الحسين وسويد بن غفلة ومطرف بن عبد الله ونصر بن عمران -أبي جمرة- كما حكاه عنهم في \"المصنف\" (^٧).\n_________\n(^١) \"التهذيب\" ٢/ ٤٣٤.\n(^٢) انظر: \"المجموع\" ٥/ ١٧٣.\n(^٣) انظر: \"الفروع\" ٢/ ١٩٢.\n(^٤) انظر: \"المحيط البرهاني\" ٣/ ١٠١ - ١٠٢، و\"تبيين الحقائق\" ١/ ٢٤٠.\n(^٥) رواه بنحوه عبد الرزاق في \"المصنف\" ٣/ ٣٩٠ (٦٠٥٣)، وابن أبي شيبة ٢/ ٤٧٥ (١١٢١٠).\n(^٦) \"السنن الكبرى\" ٤/ ٧٤.\n(^٧) \"مصنف ابن أبي شيبة\" ٢/ ٤٧٥ (١١٢٠٨ - ١١٢٠٩، ١١٢١٢، ١١٢١٤ - ١١٢١٦). وفي الأثرين الأخيرين: عن مطرف، عن أخيه. =","vol":"9","page":413},{"text":"والنجاشي: ملك الحبشة واسمه أصحمة -كما سيأتي في البخاري- (^١) بن أبجر (^٢)، وجاء صحمة (^٣) بتقديم الحاء على الميم (^٤)، وعكسه (^٥)، وقيل: بالخاء المعجمة (^٦).\nوقال مقاتل في \"نوادره\": اسمه مكحول بن صصة (^٧).\n_________\n= وفي الثاني: عن أبي حمزة [وهو خطأ. صوابه: جمرة] عن أبيه.\nأبوه هو عمران بن عصام الضبعي في \"تهذيب الكمال\" ٢٩/ ١٣٦٣ أنه نصر.\n(^١) برقم (١٣٣٤) كتاب: الجنائز، باب: التكبير على الجنازة أربعًا، برقم (٣٨٧٧، ٣٨٧٩) كتاب: مناقب الأنصار، باب: موت النجاشي.\n(^٢) وقع في \"البداية والنهاية\" ٣/ ٧٧ ط. مكتبة المعارف، و٣/ ٨٤ ط. دار المعرفة: ابن أبجر -كما وقع هنا- والتصحيح عن القاموس نقلًا عن محمود الإمام!\nووقع في \"الإنابة\" ١/ ٨٠: ابن بجري. وفي \"الإصابة\" ١/ ١٠٩: ابن أبحر اهـ.\nقلت: فلعل الصواب: أصحمة بن أبجر، بالجيم المعجمة.\n(^٣) ورد بهامش الأصل: لعله أصحمة.\n(^٤) على وزن ركوة بغير همزة وفتح الصاد وسكون الحاء، هكذا وقع في \"مسند ابن أبي شيبة\". حكاه القاضي عياض في \"إكمال المعلم\" ٣/ ٤١٤، والقرطبي في \"المفهم\" ٢/ ٦٠٩، والنووي في \"شرح مسلم\" ٧/ ٢٢، والحافظ في \"الفتح\" ٣/ ٢٠٣، والعيني في \"العمدة\" ٧/ ٥١، والسيوطي في \"التوشيح\" ٣/ ١١٠٣.\n(^٥) أي: صمحة، بتقديم الميم على الحاء، نقله ابن أبي شيبة عن يزيد، كما حكاه القاضي والقرطبي والنووي وقالوا صحمة وصمحة، شاذان والصواب: أصحمة بالألف.\n(^٦) أي: أصخمة، وهو ما نقله الحافظ في \"الفتح\" ٣/ ٢٠٣، والعيني ٧/ ٥١، والسيوطي ٣/ ١١٠٣ عن الإسماعيلي، وأنه غلطه.\nوزاد الحافظ ابن كثير في \"البداية والنهاية\" ٣/ ٨٤ أنه وقع في رواية: مصحمة، بزيادة ميم في أولهن وقال: قال يونس عن ابن إسحاق: اسم النجاشي: مصحمة وهو في \"سير ابن إسحاق\" ص ٢٠١ (٢٩٣)، وفي نسخة صححها البيهقي: أصخم. وحكى الحافظ في \"الفتح\" ٣/ ٢٠٣ عن الكرماني أن في بعض النسخ في رواية محمد بن سنان: أصحبة، بالباء بدل الميم، وكذا حكاه العيني.\n(^٧) نقل ذلك مغلطاي في \"الإنابة\" ١/ ٨٠ عن مقاتل في \"نوادر التفسير\": اسمه: مكحول بن صِصِة بكسر الصادين.","vol":"9","page":414},{"text":"ووقع في \"صحيح مسلم\": كتب رسول الله - ﷺ - إلى النجاشي. وهو غير النجاشي الذي صلى عليه (^١). ولعله عبر ببعض ملوك الحبشة عن الملك الكبير -ويسمي الأبجري- أو لآخر قام مقامه بعده، فإنه اسم لكل من ملك الحبشة وقد تقدم.\nوفي بعض طرقه \"مات اليوم رجل صالح فقوموا للصلاة على أخيكم\" (^٢). ومعناه: عطية (^٣). والنجاشي بتشديد الياء وتخفيفها بفتح النون وكسرها (^٤).\nوفيه نزلت: ﴿وَإِنَّ مِنْ أَهْلِ الكِتَابِ لَمَنْ يُؤْمِنُ بِاللهِ وَمَا أُنْزِلَ إِلَيْكُمْ﴾ [آل عمران: ١٩٩] الآية وذلك لما صلى عليه قال قوم من المناففين: صلى عليه وليس من أهل دينه فنزلت (^٥). وكان آمن به على يد جعفر بن أبي طالب، وأخذ عمن هاجر إليه من أصحابه فآواهم وأسر إيمانه لمخالفته الحبشة له، فلما مات نعاه النبي - ﷺ - في اليوم الذي مات فيه، وهو من علامات نبوته. وقيل: سقطت عنه الهجرة إذ لم\n_________\n(^١) مسلم (١٧٧٤) من حديث أنس، وورد في الرواية الأولى التصريح بذلك: وليس بالنجاشي الذي صلى عليه النبي - ﷺ -.\nوانظر: \"إكمال المعلم\" ٦/ ١٢٥، و\"شرح النووي\" ١٢/ ١١٢.\n(^٢) سيأتي برقم (٣٨٧٧).\n(^٣) قاله ابن إسحاق في \"السيرة\" (٢٩٣)، والقاضي والقرطبي والنووي ناقلًا إياه عن ابن قتيبة، والذهبي في \"تاريخ الإسلام\" ٢/ ٦٢٥، وابن كثير والكرماني في \"شرحه\" ٧/ ١١٥ وغير واحد. وانظر لمزيد ضبط: \"مشارق الأنوار\" ١/ ٦٣، و\"الإعلام\" للمصنف ٤/ ٣٨١ - ٣٨٤.\n(^٤) انظر ترجمة النجاشي في \"معرفة الصحابة\" ١/ ٣٥٤ (٢٤٤)، و\"أسد الغابة\" ١/ ١١٩ (١٨٨)، و\"سير أعلام النبلاء\" ١/ ٤٢٨ (٨٥)، و\"الإنابة إلى معرفة المختلف فيهم من الصحابة\" ١/ ٨٠ (٤٨)، و\"الإصابة\" ١/ ١٠٩ (٤٧٣).\n(^٥) رواه الطبري في \"تفسيره\" ٣/ ٥٥٩ - ٥٦٠ (٨٣٧٦ - ٨٣٨١).","vol":"9","page":415},{"text":"يمكنه ذلك (^١).\nوقوله: (خرج إلى المصلى) يقتضي أن ذلك أمر يتعين عندهم في الصلاة على الجنازة. وفي السهيلي (^٢) من حديث سلمة بن الأكوع أنه صلى عليه بالبقيع (^٣). وقد يستدل به على منع الصلاة في المسجد.\nويجاب بأنه خرج لكثرة المصلين والإعلام. وفيه حجة لمن جوز الصلاة على الغائب.\nوبه قال الشافعي (^٤) وابن جرير وأحمد (^٥) خلافًا لأبي حنيفة ومالك (^٦). وعن أبي حنيفة جوازه فيما قرب من البلاد، حكاه ابن التين.\nوكانت صلاته عليه في رجب، سنة تسع. ومن ادعى أن الأرض طويت له حتى شاهده، لا دليل له، وإن كانت القدرة صالحة لذلك.\nوسواء كان الميت في جهة القبلة أم لا. فالمصلي يستقبل، صلى عليه أم لا، قربت المسافة أم بعدت. واستحسن في \"البحر\" ما ذهب إليه الخطابي (^٧) أنه يصلى عليه إذا لم يصل عليه أحد (^٨)، وكذا كانت قصة النجاشي.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ١/ ٣٤٣ - ٣٦٤.\n(^٢) ورد بهامش الأصل: هذا في \"سنن ابن ماجه\".\n(^٣) \"الروض الأنف\" ٢/ ٩٤. وليس فيه ذكر لسلمة بن الأكوع.\nوالحديث رواه ابن ماجه (١٥٣٤) وغيره عن أبي هريرة. وانظر: \"الإرواء\" (٧٢٩).\n(^٤) انظر: \"المهذب\" ١/ ٤٣٩، \"الوسيط\" ١/ ٣٥٩.\n(^٥) \"المغني\" ٣/ ٤٤٦.\n(^٦) انظر: \"القبس\" ٢/ ٤٤٦، \"الذخيره\" ٢/ ٤٦٨، \"النوادر والزيادات\" ١/ ٦٢٠ - ٦٢١.\n(^٧) \"معالم السنن\" ١/ ٢٧٠ - ٢٧١.\n(^٨) ورد بهامش الأصل: هي رواية عن أحمد أخذ بها ابن تيمية.","vol":"9","page":416},{"text":"ووقع في كلام ابن بطال تخصيص ذلك بالنجاشي، قال: بدليل إطباق الأمة على ترك العمل بهذا الحديث -وأخطأ في ذلك (^١) - قال: ولم أجد لأحد من العلماء إجازة الصلاة على الغائب إلا ما ذكره ابن أبي زيد عن عبد العزيز بن أبي سلمة فإنه قال: إذا استؤذن أنه غرق أو قُتل أو أكلته السباع ولم يوجد منه شيء صلي عليه كما فعل بالنجاشي (^٢)، وبه قال ابن حبيب (^٣).\nوقال ابن عبد البر: أكثر أهل العلم يقولون: إن ذلك مخصوص به.\nوأجازه بعضهم إذا كان في يوم الموت، أو قريب منه (^٤).\nقلت: وأبعد الحسن فيما حكاه عنه في \"المصنف\": إنما دعا له (^٥).\nيعني: ولم يصلِّ عليه، وهو عجيب.\nفرع:\nلو صلى على الأموات الذين ماتوا في يومه وغسلوا في البلد الفلاني ولا يعرف عددهم جاز، قاله في \"البحر\" وهو صحيح لكن لا يختص ببلد.\nفرع غريب: من فروع ابن القطان أن الصلاة على الغائب وإن جازت لكنها لا تسقط الفرض.\nوقوله: (فصف بهم) دليل على أن سنة هذِه الصلاة الصف كسائر الصلوات وقوله: (فكبر أربعًا). هذا آخر ما استقر عليه آخر أمره\n_________\n(^١) هذا الاعتراض من قول المصنف -﵀-.\n(^٢) \"النوادر والزيادات\" ١/ ٦٢٠.\n(^٣) \"شرح ابن بطال\" ٣/ ٢٤٣.\n(^٤) \"التمهيد\" ٦/ ٣٢٨.\n(^٥) \"مصنف ابن أبي شيبة\" ٣/ ٤٦ (١١٩٥٥).","vol":"9","page":417},{"text":"- ﵇ - (^١). وقال ابن أبي ليلى: يكبر خمسًا (^٢)، وإليه ذهبت الشيعة.\nوقيل: ثلاث، قاله بعض المتقدمين (^٣). وقيل: أكثره سبع، وأقله ثلاث (^٤)، ذكره القاضي أبو محمد.\nوقيل: ست. ذكره ابن المنذر عن علي (^٥). وقال عن أحمد: لا ينقص من أربع ولا يزاد على سبع. وقال ابن مسعود: يكبر ما كبر إمامُه (^٦).\nووقع في كلام ابن بطال: إنما نعى النجاشي وخصه بالصلاة عليه وهو غائب عنه؛ لأنه كان عند أهل الإسلام على غير الإسلام فأراد أن يعلم بإسلامه (^٧). وفيه نظر؛ لأنه - ﵇ - نعى جعفر بن أبي طالب وأصحابه.\nومعنى قوله في حديث أنس: (\"لتذرفان\") يعني: الدمع.\nوفيه: جواز البكاء على الميت.\nوفيه: أن الرحمة التي تكون في القلب محمودة.\n_________\n(^١) وهو قول عمر وعلي وابن مسعود والبراء وعقبة بن عامر وابن عباس وزيد بن ثابت وأبي هريرة والحسن بن علي وابن عمر وابن سيرين وابن الحنفية وأبي مجلز وعبد الله بن أوفي والنخعي وقيس بن أبي حازم وسويد. فيما رواه عنهم ابن أبي شيبة ٢/ ٤٩٣ - ٤٩٦ (١١٤١٦ - ١١٤٤٦) من فعلهم.\n(^٢) وهو مروي عن زيد بن أرقم وابن مسعود ومعاذ بن جبل وحذيفة وعلي. \"المصنف\" ٢/ ٤٩٦ (١١٤٤٧ - ١١٤٥٤).\n(^٣) مروي عن ابن عباس وأنس بن مالك وجابر بن زيد. \"المصنف\" (١١٤٥٥ - ١١٤٥٧).\n(^٤) هو قول بكر بن عبد الله، فيما رواه في \"المصنف\" (١١٤٦٤).\n(^٥) رواه أيضًا عنه ابن أبي شيبة (١١٤٣٥، ١١٤٥٤، ١١٤٦٣، ١١٤٦٥ - ١١٤٦٦).\n(^٦) رواه ابن أبي شيبة في \"مصنفه\" ٢/ ٤٩٦ (١١٤٥٠)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٩٧.\n(^٧) \"شرح ابن بطال\" ٣/ ٢٤٣.","vol":"9","page":418},{"text":"وفيه: جواز التأسي بفعل الشارع.\nوفيه: ما يغلب البشر من الوجد.\nوقوله: (\"ثم أخذها خالد من غير إمرة\") يعني: أنه لم يسمه حين قال: إن قتل فلان ففلان.\nوفيه: جواز المبادرة للإمامة إذا خاف ضياع الأمر فرضي به الشارع فصار أصلًا في الضرورات إذا وقعت في معالم أمر الدين.\nوفيه: أن من تغلب من الخوارج ونصب حاكمًا فوافق حكمه الحق فإنه نافذ لحكم أهل العدل، وكذلك أنكحتهم.\nوفيه: أن الإمام الذي لا يد على يده يحكم لنفسه بما يحكم لغيره، ويعقد النكاح لنفسه. وقد قطع الصديق يد السارق الذي سرق الحلي من بيته، فحكم لنفسه (^١).\n_________\n(^١) روى مالك في \"الموطأ\" ٢/ ٨٣٥ - ٨٣٦، وعنه الشافعي في \"المسند\" ٢/ ٨٥ (٢٨١)، ومن طريقهما البيهقي ٨/ ٢٧٣ عن عبد الرحمن بن القاسم عن أبيه القاسم بن محمد: أن رجلًا من أهل اليمن أقطع اليد والرجل، قدم فنزل على أبي بكر الصديق .. ثم إنهم فقدوا عقدًا لأسماء بنت عميس .. الحديث مطولًا.\nورواه عبد الرزاق في \"المصنف\" ١٠/ ١٨٧ (١٨٧٦٩) عن الثوري، به، مختصرًا.\nقال المصنف ﵀ في \"البدر المنير\" ٨/ ٦٨١: قال الحافظ ضياء الدين المقدسي في \"أحكامه\": القاسم بن محمد بن أبي بكر الصديق لا أراه أدرك زمان جده. اهـ.\nقلت: لذا أورد الحافظ الذهبي هذا الحديث في \"المهذب\" ٧/ ٣٤١٣ (١٣٤٨٢): منقطع. وقال الحافظ في \"التلخيص\" ٤/ ٧٠: في سنده انقطاع.\nوقال في \"الدراية\" ٢/ ١١٢: قصة منقطعة. ورواه عبد الرزاق في \"المصنف\" ١٠/ ١٨٨ - ١٨٩ (١٨٧٧٤)، ومن طريقه الدارقطني ٣/ ١٨٤ - ١٨٥، والبيهقي ٨/ ٤٩ من طريق معمر عن الزهري عن عروة عن عائشة، بنحوه.\nقال الحافظ الذهبي في \"المهذب\" ٦/ ٣١٣٨ (١٢٤٤٩): سنده صحيح.\nوقال الحافظ في \"الدراية\" ٢/ ١١٢: على شرط الصحيح.","vol":"9","page":419},{"text":"وكذا إن كان لولده فهو حكم له، وهو عندنا خاص بالشارع.\nوفيه: جواز دخول الحظر في الوكالات وتعليقها بالشرائط، ذكره الخطابي (^١). وما ذكره من القطع لنفسه هو قول مالك ولكنه لا يغرمه.\nوقال محمد بن عبد الحكم: لا يقطع ولا يغرمه.\nفرع:\nلم يذكر التسليم هنا في حديث النجاشي. وذكر في حديث سعيد بن المسيب، رواه ابن حبيب عن مطرف عن مالك (^٢). واستغربه ابن عبد البر، قال (^٣): إلا أنه لا خلاف علمته بين العلماء من الصحابة والتابعين فمن بعدهم من الفقهاء في السلام منها وإنما اختلفوا هل هي واحدة أو اثنتان؟ فالجمهور على تسليمة واحدة، وهو أحد قولي الشافعي (^٤)، وقالت طائفة: تسليمتين، وهو قول أبي حنيفة (^٥)، والشافعي (^٦)، وهو قول الشعبي (^٧)، ورواه (^٨) عن إبراهيم (^٩).\n_________\n(^١) \"أعلام الحديث\" ١/ ٦٦٦ - ٦٦٧.\n(^٢) رواه ابن حبيب في \"المواضحة\" كما عند ابن عبد البر في \"الاستذكار\" ٨/ ٢٤١ - ٢٤٢.\n(^٣) \"الاستذكار\" ٨/ ٢٤١ - ٢٤٣.\n(^٤) انظر: \"الأم\" ١/ ٢٤٠، \"التهذيب\" ٢/ ٤٣٧، \"والبيان\" ٣/ ٧٠، و\"الشرح الكبير\" ٢/ ٤٣٩.\n(^٥) انظر: \"المحيط البرهاني\" ٣/ ٧٥، و\"شرح فتح القدير\" ٢/ ١٢٣، و\"الاختيار\" ١/ ١٤٢.\n(^٦) انظر: \"الأم\" ١/ ٢٤٠، و\"التهذيب\" ٢/ ٤٣٧، و\"الشرح الكبير\" ٢/ ٤٣٩، و\"المجموع\" ٥/ ٢٠٠.\n(^٧) رواه عنه ابن أبي شيبة ٢/ ٥٩٩ (١١٥٠٣).\n(^٨) كذا بالأصل، وفي \"الاستذكار\" ٨/ ٢٤٢: ورواية، وهو الصواب؛ فروى ابن أبي شيبة (١١٥٠٨) عنه أنه كان يسلم على الجنازة عن يمينه وعن يساره.\n(^٩) التخريج السابق.","vol":"9","page":420},{"text":"وممن روي عنه واحدة: عمر وابنه، وعلي، وابن عباس، وأبو هريرة، وجابر، وأنس، وابن أبي أوفي، وواثلة، وسعيد بن جبير، وعطاء، وجابر بن زيد، وابن سيرين، والحسن، ومكحول (^١)، وإبراهيم في رواية (^٢). وقال الحاكم: صحت الرواية في الواحدة عن علي، وابن عمر، وابن عباس، وجابر، وأبي هريرة، وابن أبي أوفي أنهم كانوا يسلمون تسليمة واحدة (^٣).\nقال ابن التين: وسأل أشهب مالكًا: أيكره السلام في صلاة الجنائز؟ قال: لا. وقد كان ابن عمر يسلم. قال: واستناد مالك إلى فعل ابن عمر دليل على أنه - ﵇ - لم يسلم في صلاته على النجاشي ولا غيره.\n_________\n(^١) انظرها عنهم في \"مصنف عبد الرزاق\" ٣/ ٤٩٣ - ٤٩٤ (٦٤٤٤، ٦٤٤٦ - ٦٤٤٧)، و\"مصنف ابن أبي شيبة\" ٢/ ٤٩٩ - ٥٠٠ (١١٤٩١ - ١١٥٠٢، ١١٥٠٤ - ١١٥٠٦).\n(^٢) انتهى كلام ابن عبد البر بتصرف.\n(^٣) \"المستدرك\" ١/ ٣٦٠.","vol":"9","page":421},{"text":"<span data-type='title' id=toc-1022>٥ - باب الإِذْنِ بِالجَنَازَةِ</span>\nوَقَالَ أَبُو رَافِعٍ: عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - \"أَلَا آذَنْتُمُونِي\". [انظر: ٤٥٨]\n\n١٢٤٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنْ أَبِي إِسْحَاقَ الشَّيْبَانِيِّ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: مَاتَ إِنْسَانٌ كَانَ رَسُولُ اللهِ - ﷺ - يَعُودُهُ فَمَاتَ بِاللَّيْلِ فَدَفَنُوهُ لَيْلًا، فَلَمَّا أَصْبَحَ أَخْبَرُوهُ، فَقَالَ: \"مَا مَنَعَكُمْ أَنْ تُعْلِمُونِي؟ \". قَالُوا: كَانَ اللَّيْلُ فَكَرِهْنَا -وَكَانَتْ ظُلْمَةٌ- أَنْ نَشُقَّ عَلَيْكَ. فَأَتَى قَبْرَهُ فَصَلَّى عَلَيْهِ. [انظر: ٨٥٧ - مسلم:٩٥٤ - فتح: ٣/ ١١٧]\nثم ذكر حديث ابن عباس: مَاتَ إِنْسَانٌ كَانَ رَسُولُ الله - ﷺ - يَعُودُهُ فَمَاتَ بِاللَّيْلِ فَدَفَنُوهُ لَيْلًا، فَلَمَّا أَصْبَحَ أَخْبَرُوهُ، فَقال: \"مَا مَنَعَكُمْ أَنْ تُعْلِمُونِي؟ \". قالوا: كَانَ اللَّيْلُ فَكَرِهْنَا -وَكَانَتْ ظُلْمَةٌ - أَنْ نَشُقَّ عَلَيْكَ. فَأَتَى قَبْرَهُ فَصَلَّى عَلَيْهِ.\nالشرح:\nأما تعليق أبي رافع فسلف مسندًا في باب: كنس المسجد (^١).\nوحديث ابن عباس أخرجه مسلم مختصرًا أنه - ﵇ - صلى على قبر بعد ما دفن فكبر عليه أربعًا (^٢).\nوالبخاري أخرجه عن محمد ثنا أبو معاوية، وأبو معاوية روى عنه المحمدان ابن المثني وابن سلام شيخا البخاري (^٣).\n_________\n(^١) بر قم (٤٥٨) كتاب: الصلاة.\n(^٢) مسلم (٩٥٤/ ٦٨) كتاب: الجنائز، باب: الصلاة على القبر.\n(^٣) ولم ينسبه المزي في \"التحفة\" ٥/ ٣٢ (٥٧٦٦).\nوقال الحافظ في \"الفتح\" ٣/ ١١٧: هو ابن سلام كما جزم به أبو على بن السكن في روايته عن الفربري. وكذا قال العيني في \"العمدة\" ٦/ ٣٨٠، والقسطلاني في =","vol":"9","page":422},{"text":"وروي عن الشعبي مرة فقال: بعد موته بثلاث (^١).\nوروي: بعد ما دفن بليلتين (^٢). وروي بعد شهر.\nقال الدارقطني: تفرد بهذا بشر بن آدم (^٣). وخالفه غيره فقال: بعد ما دفن (^٤).\nأما فقه الباب:\nففيه: الإذن بالجنازة والإعلام به وقد سلف ما فيه في الباب قبله.\nوهو سنة بخلاف قول من كره ذلك كما سلف.\n_________\n= \"إرشاد الساري\" ٢٨٤/ ٣. وهو ما جزم به السيوطي في \"التوشيح\" ٣/ ١٠٥١، وزكريا الأنصاري في \"المنحة\" ٣/ ٣٢١.\n(^١) رواه الدارقطني ٢/ ٧٨، ومن طريقه البيهقي ٤/ ٤٦، والخطيب في \"تاريخ بغداد\" ٧/ ٤٥٥ من طريق إسحاق بن منصور عن هريم بن سفيان عن الشيباني عن الشعبي، به.\nوالحديث بهذا اللفظ صححه الألباني في \"الصحيحة\" (٣٠٣١).\n(^٢) رواه الطبراني في \"الأوسط\" ١/ ٢٤٥ (٨٠٢) من طريق محمد بن الصباح الدولابي قال: نا إسماعيل بن زكريا، عن الشيباني، به.\nقال الطبراني: لم يقل أحد ممن رواه عن الشيباني: بليلتين، إلا إسماعيل بن زكريا، تفرد به محمد بن الصباح.\nوذكره البيهقي ٤/ ٤٦ وعزاه لكتابه \"الخلافيات\".\nوبهذا اللفظ رواه أيضًا الذهبي في \"السير\" ١٠/ ٦٧٣ من طريق محمد بن الصباح، به.\n(^٣) رواه الدارقطني ٢/ ٧٨، ومن طريقه البيهقي ٤/ ٤٦ من طريق بشر بن آدم عن أبي عاصم عن سفيان عن الشيباني، به.\nووصف الحافظ في \"الفتح\" ٣/ ٢٠٥ هذِه الروايات الثلاثة بأنها شاذة. وانظر: \"الإرواء\" ٣/ ١٨٣ - ١٨٤.\n(^٤) رواه بهذا اللفظ أحمد ١/ ٢٢٤، وأبو يعلى ٤/ ٤٠٠ - ٤٠١ (٢٥٢٣)، وابن حبان ٨/ ٣٥٤ (٣٠٨٥)، وأبو الشيخ في \"طبقات المحدثين\" ٢/ ١٢٧ (١٥٦)، والبيهقي ٤/ ٤٦، وابن الجوزي في \"التحقيق\" ٢/ ١٦ (٨٩٥).","vol":"9","page":423},{"text":"وروي عن ابن عمر أنه كان إذا مات له ميت تحيَّن غفلة الناس ثم خرج بجنازته، والحجة في السنة لا فيما خالفها، وقد روي عن ابن عمر في ذلك ما يوافق السنة، وذلك أنه نعي له رافع بن خُديج. قال: كيف تريدون أن تصبحوا به؟ قالوا: نحبسه حتى نرسل إلى قباء وإلى قرى حول المدينة فيشهدوا. قال: نعم ما رأيتم. وكان أبو هريرة يمر بالمجالس فيقول: إن أخاكم قد مات فاشهدوا جنازته (^١). وصلاته - ﵇ - على هذا الفتى؛ لأنه كان يخدم المسجد.\nوقد روى أبو هريرة في هذا الحديث أن رجلًا أسود أو امرأة سوداء كان يكون في المسجد يقمه فمات (^٢).\nوروى مالك عن ابن شهاب عن أبي أمامة بن سهل بن حنيف أن مسكينة مرضت، فأخبر رسول الله - ﷺ - بمرضها -وكان - ﷺ - يعود المساكين- فقال: \"إذا ماتت فآذنوني\". فخرج بجنازتها ليلًا، وذكر الحديث (^٣). فإنما صلى على القبر؛ لأنه كان وعد ليصلي عليه؛\n_________\n(^١) حكاه ابن الحاجب في \"جامع الأمهات\" ص ٦٧ - ٦٨، وعنه نقله المصنف ﵀ كما سيأتي عزوه.\n(^٢) هو الحديث السالف برقم (٤٥٨).\n(^٣) \"الموطأ\" ١/ ٢٢٧.\nوعنه الشافعي في \"المسند\" ١/ ٢٠٨ - ٢٠٩، ومن طريقه النسائي ٤/ ٤٠، وفي الكبرى\" ١/ ٦٢٣ (٢٠٣٤)، والروياني ٢/ ٢٩٤ (١٢٣٨)، وابن بشكوال في \"غوامض الأسماء المبهمة\" ١/ ٢٠٧.\nورواه البيهقي ٤/ ٤٨ من طريق الأوزاعي عن ابن شهاب، بنحوه بأطول.\nقال ابن عبد البر في \"التمهيد\" ٦/ ٢٥٤: لم يختلف على مالك في \"الموطأ\" في إرسال هذا الحديث. وهو حديث مسند متصل صحيح من غير حديث مالك، من حديث الزهري وغيره. اهـ.\nثم رواه ٦/ ٢٦٣ - ٢٦٤ عن أبي أمامة عن أبيه سهل بن حنيف، موصولًا. =","vol":"9","page":424},{"text":"ليكرمه بذلك؛ لإكرامه بيت الله؛ ليحتمل المسلمون من تنزيه المساجد، ما ينالون به هذِه الفضيلة.\nوسيأتي اختلاف العلماء في الصلاة على القبر بعد ما يدفن في بابه (^١)، ومشهور مذهب مالك أنه لا يصلى على القبر، فإن دفن بغير صلاة فقولان، وعلى النفي أقوال: ثالثها: يخرج ما لم يطل (^٢). والخروج بالجنازة ليلًا جائز، والأفضل نهارًا؛ لانتفاء المشقة، وكثرة المصلين، فإن كان لضرورة فلا بأس، رواه علي عن مالك (^٣). وكراهتهم المشقة عليه من باب تعظيمه وإكرامه، مع أنه كان لا يوقظ من نومه؛ لأنهم كانوا لا يدرون ما يحدث له في نومه.\nوفيه: تعجيل الجنازة فإنهم ظنوا أن ذلك آكد من إيذانه.\nوقوله: (فأتى قبره، فصلى عليه). ظاهر في الصلاة عليه، وقد سلف ما فيه عن مشهور مذهب مالك كما نقله ابن الحاجب (^٤).\nوقال ابن التين: جمهور أصحابهم على الجواز، خلافًا لأشهب وسحنون فإنما قالا: إن نسي أن يصلي على الميت، فلا يصلي على قبره وليدع له. قال سحنون: ولا أجعله ذريعة إلى الصلاة على القبور.\n_________\n= وقال الألباني في \"الإرواء\" ٣/ ١٨٦: إسناد صحيح، وفيه إرسال لا يضر.\nفائدة: المرأة المبهمة في هذا الحديث اسمها: أم محجن، جزم بذلك ابن طاهر المقدسي في \"إيضاح الاشكال\" (١٨٧)، وابن بشكول في \"غوامض الأسماء المبهمة\" ١/ ٢٧.\n(^١) انظر الحديثين الآتيين برقم (١٣٣٦، ١٣٣٧) باب: الصلاة على القبر بعد ما يدفن.\n(^٢) ذكر الثلاثة الآثار هذِه ابن عبد البر في \"التمهيد\" ٦/ ٣٢٧\n(^٣) انظر: \"المنتقى\" ٢/ ١٣.\n(^٤) \"جامع الأمهات\" ص ٦٧ - ٦٨، وقد تقدم.","vol":"9","page":425},{"text":"قال ابن القاسم: وسائر أصحابنا يصلي على القبر إذا فاتت الصلاة على الميت، وأما إذا لم تفت وكان قد صلي عليه فلا يصلي عليه، وقال ابن وهب عن مالك، ذلك جائز (^١).\nوبه قال الشافعي وعبد الله بن وهب صاحب مالك وابن عبد الحكم، وأحمد، وإسحاق، وداود، وسائر أصحاب الحديث.\nقال أحمد بن حنبل: روي الصلاة على القبر عن النبي - ﷺ - من ستة وجوه كلها حسان (^٢).\n_________\n(^١) انظر: \"المنتقى\" ٢/ ١٤.\n(^٢) حكاه عنه ابن عبد البر في \"التمهيد\" ٦/ ٢٦١، و\"الاستذكار\" ٨/ ٢٤٧، وابن قدامة في \"المغني\" ٣/ ٤٤٤ - ٤٤٥، وابن ضويان في \"منار السبيل\" ١/ ١٦٣.\nقلت: روي من حديث ابن عباس وأبي هريرة وأنس ويزيد بن ثابت وعامر بن ربيعة وجابر بن عبد الله وبريدة بن الحصيب وأبي سعيد الخدري وأبي أمامة بن سهل بن حنيف والحصين بن وحوح وأبي أمامة بن ثعلبة الأنصاري وسعد بن عبادة.\nأما حديث ابن عباس فهو حديث الباب (١٢٤٧)، والسالف برقم (٨٥٧)، ورواه مسلم (٩٥٤).\nوأما حديث أبي هريرة فهو السالف برقم (٤٥٨) وهو في الباب معلقًا، ورواه مسلم (٩٥٦).\nوأما حديث أنس بن مالك فرواه مسلم (٩٥٥).\nوأما حديث يزيد بن ثابت فرواه النسائي ٤/ ٨٤ - ٨٥، وابن ماجه (١٥٢٨)، وأحمد ٤/ ٣٨٨، والحاكم ٣/ ٥٩١، والبيهقي ٤/ ٣٥، ٤٨، وابن عبد البر في \"التمهيد\" ٦/ ٢٧١ - ٢٧٢ من طريق خارجة بن زيد بن ثابت عن عمه يزيد بن ثابت، بنحوه.\nقال الألباني في \"الإرواء\" ٣/ ١٨٥: سنده صحيح.\nوأما حديث عامر بن ربيعة فرواه ابن ماجه (١٥٢٩)، وأحمد ٣/ ٤٤٤ - ٤٤٥، وابن عبد البر ٦/ ٢٦٧، ٢٦٨، ٢٦٩ من طريق ابنه عبد الله بن عامر بن ربيعة، عن أبيه، بنحوه.\nقال الألباني في \"الإرواء\" ٣/ ١٨٥: سنده صحيح على شرط مسلم. =","vol":"9","page":426},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وأما حديث جابر فرواه النسائي ٤/ ٨٥ من طريق حبيب بن أبي مرزوق عن عطاء عن جابر، بنحوه.\nقال الألباني ٣/ ١٨٥: سنده صحيح لكنه أخطأ فأسقط عطاء من السند، فجعله عن حبيب بن أبي مرزوق عن جابر.\nوأما حديث بريدة بن الحصيب فرواه ابن ماجه (١٥٣٢)، والبيهقي ٤/ ٤٨ من طريق علقمة بن مرثد عن ابن بريدة عن أبيه، بنحوه.\nقال الذهبي في \"المهذب\" ٣/ ١٣٩١ (٦٢٣٣): إسناده لين.\nقال الألباني ٣/ ١٨٥: فيه ضعف.\nلكن ذكره الحافظ في \"الفتح\" ١/ ٥٥٣ وقال: إسناده حسن!\nوأماحديث أبي سعيد فرواه ابن ماجه (١٥٣٣).\nقال الألباني: فيه ابن لهيعة.\nوأما حديث أبي أمامة بن سهل بن حنيف، فتقدم تخريجه قريبًا، وهو مرسل، وصله ابن عبد البر في \"التمهيد\" ٦/ ٢٦٣ - ٢٦٤ فجعله من مسند سهل بن حنيف.\nوحديثي الحصين بن وحوح وأبي أمامة بن ثعلبة الأنصاري فرواهما ابن عبد البر في \"التمهيد\" ٦/ ٢٧٢ - ٢٧٤.\nوحديث سعد بن عبادة رواه أيضًا ٦/ ٢٦٤.\nوعدَّ الحافظ ابن عبد البر الستة وجوه التي ذكرها الإمام أحمد أنها أحاديث سهل ابن حنيف الموصول، وحديث سعد بن عبادة، وحديث أبي هريرة، وحديث عامر ابن ربيعة، وحديث أنس، وحديث ابن عباس \"التمهيد\" ٦/ ٢٦٢ - ٢٦٣.\nثم قال ٦/ ٢٧١: وقد روينا عن النبي - ﷺ - أنه صلى على قبر من ثلاثة أوجه سوى هذِه الستة الأوجه المذكورة وكلها حسان، ثم ذكر أحاديث يزيد بن ثابت والحصين بن وحوح وأبي أمامة بن ثعلبة، ثم قال: فالله أعلم أيها أراد الإمام أحمد بن حنبل.\nوكذلك وصف أحاديث يزيد والحصين وأبي أمامة بن ثعلبة في \"الاستذكار\" ٨/ ٢٤٨ بأنها حسان.\nأما الألباني لما خرج الحديث في \"الإرواء\" (٧٣٦) وقال: صحيح متواتر. ذكر أحاديث ابن عباس وأبي هريرة وأنس بن مالك ويزيد بن ثابت وعامر بن ربيعة =","vol":"9","page":427},{"text":"قال أبو عمر: وكرهها النخعى والحسن وهو قول أبي حنيفة، والثوري، والأوزاعي والحسن بن حي والليث بن سعد. قال ابن القاسم: قلت لمالك: فالحديث الذي جاء في الصلاة عليه. قال: قد جاء، ليس عليه العمل (^١).\nقلت: وبعضهم أجاب بالخصوصية بأن صلاته عليهم نور كما صح، وبأنه الولي فلا تسقط بصلاة غيره وهو قول جماعة منهم، ومنهم من قال: تسقط ولا تعاد.\nقال أبو عمر: وأجمع من رأى الصلاة على القبر: أنه لا يصلى عليه إلا بقرب ما يدفن. وأكثر ما قالوا في ذلك: شهر (^٢). وقال أبو حنيفة: لا يصلى على قبر مرتين، إلا أن يكون الذي صلى عليها غير وليها، فيعيد وليها الصلاة عليها إن كانت لم تدفن فإن دفنت أعادها على القبر (^٣).\n_________\n= وجابر. ثم قال: لعل الإمام أحمد يعني بالوجوه الستة، هذِه الطرق الست، فإنها أصح الطرق.\nثم ذكر حديث بريدة وأبي سعيد وأبي أمامة بن سهل المرسل.\n(^١) \"التمهيد\" ٦/ ٢٦٠، و\"الاستذكار\" ٨/ ٢٤٦.\n(^٢) نقل أبو عمر هذا الإجماع في \"الاستذكار\" ٨/ ٢٥١.\n(^٣) نقله ابن عبد البر في \"الاستذكار\" ٨/ ٢٥١.","vol":"9","page":428},{"text":"<span data-type='title' id=toc-1023>٦ - باب فَضْلِ مَنْ مَاتَ لَهُ وَلَدٌ فَاحْتَسَبَ</span>\nوَقَالَ اللهُ -﷿-: ﴿وَبَشِّرِ الصَّابِرِينَ﴾ [البقرة: ١٥٥]\n\n١٢٤٨ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَا مِنَ النَّاسِ مِنْ مُسْلِمٍ يُتَوَفَّى لَهُ ثَلَاثٌ لَمْ يَبْلُغُوا الحِنْثَ، إِلاَّ أَدْخَلَهُ اللهُ الجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ\". [١٣٨١ - فتح: ٣/ ١١٨]\n\n١٢٤٩ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الأَصْبَهَانِيِّ، عَنْ ذَكْوَانَ، عَنْ أَبِي سَعِيدٍ ﵁ أَنَّ النِّسَاءَ قُلْنَ لِلنَّبِىِّ - ﷺ -: اجْعَلْ لَنَا يَوْمًا. فَوَعَظَهُنَّ، وَقَالَ: \"أَيُّمَا امْرَأَةٍ مَاتَ لَهَا ثَلَاثَةٌ مِنَ الوَلَدِ، كَانُوا حِجَابًا مِنَ النَّارِ\". قَالَتِ امْرَأَةٌ: وَاثْنَانِ؟ قَالَ \"وَاثْنَانِ\". [انظر: ١٠١ - مسلم: ٢٦٣٣ - فتح: ٣/ ١١٨]\n\n١٢٥٠ - وَقَالَ شَرِيكٌ، عَنِ ابْنِ الأَصْبَهَانِيِّ: حَدَّثَنِي أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدٍ وَأَبِى هُرَيْرَةَ ﵄، عَنِ النَّبِيِّ - ﷺ -. قَالَ أَبُو هُرَيْرَةَ: \"لَمْ يَبْلُغُوا الحِنْثَ\". [انظر: ١٠٢ - مسلم: ٢٦٣٤ - فتح: ٣/ ١١٨]\n\n١٢٥١ - حَدَّثَنَا عَلِيٌّ حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَمُوتُ لِمُسْلِمٍ ثَلَاثَةٌ مِنَ الوَلَدِ، فَيَلِجَ النَّارَ إِلاَّ تَحِلَّةَ القَسَمِ\".\nقَالَ أَبُو عَبْدِ اللهِ ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١]. [٦٦٥٦ - مسلم: ٢٦٣٢ - فتح: ٣/ ١١٨]\nذكر فيه حديث أَنَسٍ: قال رسول الله - ﷺ -: \"مَا مِنَ النَّاسِ مِنْ مُسْلِمٍ يُتَوَفَّى لَهُ ثَلَاثٌ لَمْ يَبْلُغُوا الحِنْثَ، إِلا أَدْخَلَهُ اللهُ الجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ\".\nوحديث أبي سعيد: أَنَّ النِّسَاءَ قُلْنَ لِلنَّبِيِّ - ﷺ -: اجْعَلْ لَنَا يَوْمًا. فَوَعَظَهُنَّ، وَقال: \"أَيُّمَا امْرَأَةٍ مَاتَ لَهَا ثَلَاَثةٌ مِنَ الوَلَدِ، كَانُوا حِجَابًا مِنَ النَّارِ\". قالتِ امْرَأَة: وَاثْنَانِ؟ قال: \"وَاثْنَانِ\". وَقال شَرِيكٌ، عَنِ ابن الأَصْبَهَانِيِّ: حَدَّثنِي أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدِ وَأَبِي هُرَيْرَةَ رضي الله","vol":"9","page":429},{"text":"عنهما، عَنِ النَّبِيِّ - ﷺ -. قال أَبُو هُرَيْرَةَ: \"لَمْ يَبْلُغُوا الحِنْثَ\".\nوحديث أبي هريرة: \"لَا يَمُوتُ لِمُسْلِم ثَلَاَثةٌ مِنَ الوَلَدِ، فَيَلِجَ النَّارَ إِلَّا تَحِلَّةَ القَسَمِ\". قال أَبُو عَبْدِ اللهِ ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١].\nالشرح:\nيقال: احتسب فلان ولده: إِذَا مات كبيرًا، وافترطه: إِذَا كان صغيرا، قاله ابن فارس (^١)، وابن سيده (^٢)، والأزهري (^٣)، وآخرون (^٤)، وقال ابن دريد: احتسب فلان بكذا أجرًا عند الله (^٥)، فيشتمل الكبير أيضًا، وحديث أنس أخرجه مسلم أيضًا (^٦) وللنسائي \"من احتسب ثلاثة من صلبه دخل الجنة\" فقامت امرأة فقالت: واثنان، قال: \"واثنان\" قالت: امرأة: يا ليتني، قُلْتُ: واحدا (^٧).\nوحديث أبي سعيد أخرجه البخاري أيضًا كما سلف في العلم\nواضحًا (^٨)، وقوله: وقال شريك عن ابن الأصبهاني إلى آخره، كذا ذكره هنا، وقال في كتاب العلم: وعن شعبة، عن عبد الرحمن بن الأصبهاني، سمعت أبا حازم، عن أبي هريرة وقال \"ثلاثة لم يبلغوا الحنث\" (^٩).\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٣٤ مادة: حسب.\n(^٢) \"المحكم\" ٩/ ١٢٩ مادة: طرف، في مقلوبه: فرط.\n(^٣) \"تهذيب اللغة\" ١/ ٨١١ مادة: حسب. و٣/ ٢٧٧٣ مادة: فرط.\n(^٤) وانظر: \"الصحاح\" ١/ ١١٠، و\"لسان العرب\" ٢/ ٨٦٦ مادة: حسب.\n(^٥) ورد بهامش الأصل: ولفظ ابن دريد في \"الجمهرة\": احتسب فلان عند الله خيرًا، إذا قدمه. اهـ. قلت: هو كما قال المعلق، وانظر: \"الجمهرة\" ١/ ٢٧٧ في مقلوب مادة: بحس.\n(^٦) برقم (٢٦٣٤) (١٥٣) من حديث أبي هريرة.\n(^٧) \"المجتبى\" ٤/ ٢٣ - ٢٤، كتاب: الجنائز، باب: ثواب من احتسب ثلاثة من صلبه.\n(^٨) برقم (١٠١) باب: هل يجعل النساء يوم على حدة في العلم.\n(^٩) السالف بعد حديث (١٠٢) وفيه: وعن عبد الرحمن بن الأصبهاني، بنحو ما ذكر المصنف -﵀- وليس فيه قوله: وعن شعبة.","vol":"9","page":430},{"text":"والتعليق عن شريك رواه ابن أبي شيبة عنه عن عبد الرحمن: أتاني أبو صالح يعزيني عن ابن لي فأخذ يحدث عن أبي سعيد وأبي هريرة أن النبي - ﷺ - قال: \"ما من امرأة تدفن ثلاثة أفراط إلا كانوا لها حجابًا من النار\" فقالت امرأة: يا رسول الله قدمت اثنين، قال: \"ثلاثة\"، ثمَّ قال: \"واثنين واثنين\" قال أبو هريرة: الفرط: من لم يبلغ الحنث (^١).\nوحديث أبي هريرة أخرجه مسلم أيضًا بلفظ: جاءت امرأة بصبي لها فقالت: يا رسول الله ادع الله لَهُ فلقد دفنت ثلاثة، فقال: \"دفنتي ثلاثة؟ \"، قالت: نعم، قال: \"لقد احتظرت بحظار شديد من النار\" (^٢) وفي لفظ: \"صغارهن دعاميص الجنة، يتلقى أحدهم أباه فيأخذ بثوبه أو بيده فلا ينتهي حتَّى يدخله الله وأباه الجنة\" (^٣)، وللنسائي: \"ما من مسلمين يموت بينهما ثلاثة أولاد لم يبلغوا الحنث إلا أدخلهما الله الجنة بفضل رحمته إياهم، يقال لهم: ادخلوا الجنة، فيقولون: حتَّى يدخل أبوانا، فيقال لهم: أدخلوا الجنة أنتم وأبواكم\" (^٤).\nوفي حديث عن أبي عبيدة، عن أبيه (^٥) مرفوعًا: \"وواحد\" واستغربه الترمذي، وفيه معه مجهول (^٦).\n_________\n(^١) \"المصنف\" ٣/ ٣٧ (١١٨٧٥)، في الجنائز، باب: في ثواب الولد يقدمه الرجل.\nووصله الحافظ بإسناد من طريقه في \"التغليق\" ٢/ ٤٥٨ - ٤٥٩.\n(^٢) مسلم (٢٦٣٦) كتاب: البر والصلة، باب: فضل من يموت له ولد فيحتسبه.\n(^٣) مسلم (٢٦٣٥).\n(^٤) \"المجتبى\" ٤/ ٢٥، باب: من يتوفى له ثلاثة.\n(^٥) ورد بهامش الأصل: لم يسمع من أبيه.\n(^٦) الترمذي (١٠٦١) وقال: حديث غريب، وأبو عبيدة لم يسمع من أبيه ورواه أيضًا ابن ماجه (١٦٠٦) من طريق إسحاق بن يوسف، عن العوام بن حوشب عن أبي محمد مولى عمر بن الخطاب عن أبي عبيدة. به.\nوالمجهول الذي عناه المصنف -﵀- هو أبو محمد مولى عمر بن =","vol":"9","page":431},{"text":"إِذَا تقرر ذَلِكَ فالأحاديث المذكورة وغيرها دالة عَلَى أن أطفال المسلمين في الجنة، وهو عندي إجماع (^١)، ولا عبرة بالمجبرة حيث جعلوهم تحت المشيئة، فلا يعتد بخلافهم ولا بوفاقهم، وهو قول مهجور مردود بالسنة، وإجماع من لا يجوز عليهم الغلط؛ لاستحالة غفران الذنوب للآباء رحمة لهم دون أولادهم، فإن الآباء رحموا بهم. وسيأتي الكلام في الأطفال في موضعه إن شاء الله (^٢).\nنعم ذهب جماعة إلى التوقف في أطفال المشركين أن يكونوا في جنة أو نار، منهم: ابن المبارك،، وحماد، وإسحاق وعُدِّي إلى أولاد المسلمين. وما عارض ذلك فإما ضعيف الإسناد، والأحاديث الصحيحة مقدمة عليها. ومنها حديث سمرة الثابت في الصحيح: حديث الرؤيا \"وأما الولدان حول إبراهيم فكل مولود يولد على الفطرة\" قيل: يا رسول الله وأولاد المشركين؟ قال: \"وأولاد\n_________\n= الخطاب، كذا قال عنه الحافظ في \"التقريب\" (٨٣٤٥).\nفالحديث فيه علتان:\nالأولى: الإرسال أو الانقطاع؛ فأبو عبيدة -واسمه عامر- لم يسمع من أبيه. كما قاله الترمذي في هذا الموضع، وقال في \"السنن\" ١/ ٢٨ عقب حديث (١٧): وأبو عبيدة بن عبد الله بن مسعود لم يسمع من أبيه، ولا يعرف اسمه. وهو ما صرح به المزي في \"التهذيب\" ١٤/ ٦١. وقال الحافظ في \"التقريب\" (٨٢٣١): الراجح أنه لا يصح سماعه من أبيه.\nالثانية: جهالة أبي محمد مولى عمر. والله أعلم.\nلذا قال الحافظ عن هذا الحديث في \"الفتح\" ٣/ ١١٩: ليس فيه ما يصلح للاحتجاج. وضعفه الألباني في \"ضعيف ابن ماجه\" (٣٥١).\n(^١) نقله ابن عبد البر في \"التمهيد\" ٦/ ٣٤٨.\n(^٢) انظر ما سيأتي برقم (١٣٨١ - ١٣٨٢) باب: ما قيل في أولاد المسلمين، و(١٣٨٣ - ١٣٨٥) باب: ما قيل في أولاد المشركين.","vol":"9","page":432},{"text":"المشركين\" (^١). وحديث: \"إن الله خلق النار وخلق لها أهلًا وهم في أصلاب آبائهم\". ساقط ضعيف، مردود بالإجماع والآثار كما قاله أبو عمر (^٢):\n_________\n(^١) يأتي برقم (٧٠٤٧) كتاب: التعبير، باب: تعبير الرؤيا بعد صلاة الصبح، ورواه مسلم (٢٢٧٥).\n(^٢) \"التمهيد\" ٣/ ٣٥٠.\nقلت: كذا قالا، وفيه نظر؛ فالحديث رواه مسلم في \"صحيحه\" ٢٦٦٢/ ٣١: حدثنا أبو بكر بن أبي شيبة، حدثنا وكيع، عن طلحة بن يحيى، عن عمته عائشة بنت طلحة، عن عائشة أم المؤمنين .. الحديث.\nوهذا هو الطريق الذي ذكره ابن عبد البر، وأعله بطلحة بن يحيى فقال: ضعيف لا يحتج به.\nفيبدو -والله أعلم- أن المصنف -﵀- نقل عن ابن عبد البر، ولم ينتبه إلى أن الحديث رواه مسلم.\nوانتبه لذلك العيني -﵀- فقال في \"عمدة القاري\" ٦/ ٣٨٧: كيف يقال: إنه ساقط وطلحة ضعيف، والحديث أخرجه مسلم. اهـ.\nومع ذلك فابن عبد البر نفسه اضطرب قوله في الحديث، فقال في الموضع الحالي ٦/ ٣٥١: وهذا الحديث مما انفرد به طلحة بن يحيى، فلا يعرج عليه.\nثم ذكره مرة أخرى في ١٨/ ١٠٤ - ١٠٥ فرواه بإسنادين عن طلحة بن يحيى: أحدهما من طريق الترمذي، ثم قال: وزعم قوم أن طلحة بن يحيى انفرد بهذا الحديث، وليس كما زعموا!\nثم قال: وقد رواه فضيل بن عمرو عن عائشة بنت طلحة، كما رواه طلحة بن يحيى سواء.\nثم ذكره من طريق المروزي.\nقلت: متابعة فضيل بن عمرو رواها أيضًا مسلم ٢٦٦٢/ ٣٠.\nثم قال في \"الاستذكار\" ٨/ ٣٩٣ بعد ذكر الحديث بدون إسناد: هو حديث رواه طلحة بن يحيى وفضيل بن عمرو، عن عائشة بنت طلحة عن عائشة، وليس ممن يعتمد عليه عند بعض أهل الحديث اهـ. =","vol":"9","page":433},{"text":"وقوله: ﴿كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ (٣٨) إِلَّا أَصْحَابَ الْيَمِينِ (٣٩)﴾ [المدثر: ٣٨ - ٣٩] قال علي: هم أطفال المسلمين (^١). نقله أبو عمر عنه،\n_________\n= والحديث من طريق طلحة بن يحيى ذكره الإمام أحمد في \"العلل ومعرفة الرجال\" ٢/ ١١ (٣٨٠) وأنكره عليه.\nونقل تضعيف الحديث عن الإمام أحمد، العقيلي في \"الضعفاء\" ٢/ ٢٢٦، والعلامة ابن القيم في \"أحكام أهل الذمة\" ٢/ ١٠٧٣، والذهبي في \"الميزان\" ٣/ ٥٧، والحافظ في \"التهذيب\" ٢/ ٢٤٤.\nوقال الحافظ الذهبي في \"السير\" ١٤/ ٤٦٢ بعد روايته الحديث بإسناده: رواه جماعة عن طلحة، وهو مما ينكر من حديثه، لكن أخرجه مسلم، وأبو داود والنسائي وابن ماجه.\nتتمة:\nوجه العلامة النووي هذا الحديث وقال في سياق الجمع بينه وبين ما يعارضه من الأحاديث والآثار، فقال: أجاب العلماء بأنه لعله نهاها عن المسارعة إلى القطع من غير أن يكون عندها دليل قاطع، ويحتمل أنه - ﷺ - قال هذا قبل أن يعلم أن أطفال المسلمين في الجنة، فلما علم قال ذلك في قوله - ﷺ -: ما من مسلم يموت له .. الحديث. وغير ذلك من الأحاديث، والله أعلم. اهـ \"شرح مسلم\" ١٦/ ٢٠٧ بتصرف.\nوانظر أيضًا: \"أحكام أهل الذمة\" ٢/ ١٠٧٧ - ١٠٧٨، و\"عمدة القاري\" ٦/ ٣٨٧.\n(^١) رواه ابن عبد البر في \"التمهيد\" ٦/ ٣٥٢، ١٨/ ١١٥.\nورواه أيضًا عبد الرزاق في \"تفسيره\" ٢/ ٢٦٣ (٣٣٨٩)، وابن أبي شيبة ٧/ ١٢٠ - ١٢١ (٣٤٥٠٠)، والطبري في \"تفسيره\" ١٢/ ٣١٨ (٣٥٤٧٩ - ٣٥٤٨)، والعقيلي في \"الضعفاء\" ٣/ ٢١٢، وابن حبان في \"المجروحين\" ٢/ ٩٥، وابن عدي في \"الكامل\" ٦/ ٢٨٦، والحاكم في \"المستدرك\" ٢/ ٥٠٧، والخطيب في \"الموضح\" ٢/ ٢٩٣، والضياء في \"المختارة\" ٢/ ٧٦ (٤٥٤) من طريق عثمان أبي اليقظان عن زاذان عن علي.\nوعثمان ضعف كما ذكر العقيلي وابن عدي، وقال ابن حبان: كان ممن اختلط حتى لا يدري ما يحدث به، فلا يجوز الاحتجاج بخبره الذي وافق الثقات ولا الذي انفرد به عن الأثبات؛ لاختلاط البعض بالبعض.","vol":"9","page":434},{"text":"وقال: لا مخالف له من الصحابة (^١). قلت: وروى عبد بن حميد في \"تفسيره\" عنه أنهم أولاد المشركين (^٢).\nوقوله: (\"ما من الناس من مسلم\") شرط فيه الإسلام؛ لأنه لا نجاة لكافر يموت أولاده. ويحتمل أن يكون ذلك كما قال ابن التين: لأن أجره على مصابه يكفر عنه ذنوبه، فلا تمسه النار التي يعاقب بها أهل الذنوب، ففي هذا تسلية للمسلمين في مصابهم بأولادهم.\nوقوله: \"لم يبلغوا الحنث\" هو بالنون والثاء، يقول لم يبلغوا أن تجري عليهم الحدود. والحنث في الأيمان يحلُّها الولد. قال أبو المعالي: بلغ الحنث. أي: بلغ مبلغًا يجري عليه الطاعة والمعصية. وفي \"المحكم\": الحنث: الحلم (^٣). وقال البخاري: إنه الذنب. قال القزاز: الذنب العظيم أن يبلغوا أن تكتب ذنوبهم من قوله تعالى: ﴿وَكَانُوا يُصِرُّونَ عَلَى الحِنْثِ العَظِيمِ (٤٦)﴾ [الواقعة: ٤٦] أي: الذنب. وقال صاحب \"المطالع\": ذكر الداودي أنه رُوي بالخاء المعجمة أي: فعل المعاصي، قال: وهذا لا يُعرف إنما هو بالحاء المهملة، وكذا استغربه ابن التين فقال: لم يروه غيره كذلك.\n_________\n(^١) \"التمهيد\" ٦/ ٣٥١ - ٣٥٢.\n(^٢) وانظر عن هذِه المسألة في \"التمهيد\" ٦/ ٣٤٨ - ٣٥٣ ومنه استدل المصنف -﵀- كلامه هنا. ١٨/ ٩٣ - ١٣٣ وفي الموضع الثاني هذا بحث نفيس ذهبي ندر مثله، فليراجه ففيه درر وجواهر.\nوانظر أيضًا: \"الإبانة\" لابن بطة ٢/ ٦٩ - ٩٤ ولمحققه في المسألة تعليقات جياد.\nولفاضل البركوي: \"رسالة في أحوال أطفال المسلمين\" انظرها بحاشية \"شرح شرعة الإسلام\" ص ١٩٤ إلى ص ٣٦٠.\n(^٣) \"المحكم\" ٣/ ٢٢٣ مقلوب الحاء والثاء والنون.","vol":"9","page":435},{"text":"قوله: (\"إلا تحلة القسم\") قد فسره البخاري بالورود، وكذا فسره العلماء أي: فلا يردها إلا بقدر ما يبر الله قسمه.\nقال أبو عبيد: موضع القسم مردود إلى قوله: ﴿فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ﴾ [مريم: ٦٨] وقيل: القسم مضمر والعرب تقسم وتضمر المقسم به ومثله قوله: ﴿وَإِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ﴾ [النساء: ٧٢] معناه: وإن منكم والله لمن ليبطئن وكذلك ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١] المعنى: والله إلا واردها، وقال غيره: لا قسم في هذِه الآية فتكون له تحلة وهو معنى قوله: \"إلا تحلة القسم\" إلا الشيء لا يناله معه مكروه فمعناه عَلَى هذين التأويلين: أن النار لا تمسه إلا قدر وروده عليها ثمَّ ينجو بعد ذَلِكَ لقوله تعالى: ﴿ثُمَّ نُنَجِّي﴾ [مريم: ٧٢] الآية، وقيل: يقرون عليها وهي خامدة (^١)، وقيل: يمرون عَلَى الصراط وهو جسر عليها قاله ابن مسعود (^٢) وكعب الأحبار، ورواية عن ابن عباس. وقيل: ما يصيبهم في الدنيا من الحمى. قال مجاهد: الحمى من فيح جهنم، وهي حظ المؤمن من النار (^٣). لقوله - ﷺ -: \"إنَّ الحمى مِنْ فيحِ جهنَّمَ فأبْرِدُوها بالماءِ\" (^٤).\nوقيل: المراد به المشركون، وحكي عن ابن عباس أيضًا (^٥) واحتج\n_________\n(^١) قاله خالد بن معدان فيما رواه الطبري ٨/ ٣٦٤ (٢٣٨٣٦).\n(^٢) رواه الطبري (٢٣٨٤٦).\n(^٣) رواه الطبري في \"تفسيره\" ٨/ ٣٦٦ (٢٣٨٥٠).\n(^٤) يأتي برقم (٣٢٦١) من حديث ابن عباس.\nوبرقم (٣٢٦٢)، ورواه مسلم (٢٢١٢) من حديث رافع بن خديح.\nوبرقم (٣٢٦٣)، ورواه مسلم (٢٢١٠) من حديث عائشة.\nوبرقم (٣٢٦٤، ورواه مسلم (٢٢٠٩) من حديث ابن عمر.\nوبرقم (٥٧٢٤)، ورواه مسلم (٢٢١١) من حديث أسماء.\n(^٥) رواه الطبري ٨/ ٣٦٦ (٢٣٨٤٧).","vol":"9","page":436},{"text":"بقراءة بعضهم: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ (^١) أو تكون عَلَى مذهب هؤلاء ﴿ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا﴾ بخروج المتقين من جملة من يدخلها؛ ليعلم فضل النعمة بما شاهد فيه أهل العذاب، وبه قال الحسن وابن مسعود (^٢) وقتادة: أن ورودها ليس دخولها -وقواه الزجاج (^٣) - وابن عباس (^٤) ومالك فيما حكاه ابن حبيب (^٥).\nوغيرهما قالوا: إنه الدخول، فتكون عَلَى المؤمنين بردًا وسلامًا كما كانت عَلَى إبراهيم.\nوقال ابن بطال: العرب إِذَا أرادت تقليل مكث الشيء وتقصير مدته شبهوه بتحليل القسم، فيقولون: ما يقيم فلان عند فلان إلا تحلة القسم، ومعناه: لا تمسه إلا قليلا، وتوهم ابن قتيبة أنه ليس بقسم وقد جاء في ذَلِكَ حديث مرفوع، فذكره (^٦)، وقال أبو عمر: ظاهر قوله فتمسه النار أن\n_________\n(^١) هي قراءة ابن عباس وعكرمة، ذكرها عنهما ابن خالوبه في كتابه \"مختصر في شواذ القرآن\" ص ٨٩.\n(^٢) رواه الطبري (٢٣٨٥٢ - ٢٣٨٥٣).\n(^٣) حكاه عنه ابن الجوزي في \"زاد المسير\" ٥/ ٢٥٦.\n(^٤) الطبري (٢٣٨٥٤).\n(^٥) انظر: \"المنتقى\" ٢/ ٢٨.\n(^٦) \"شرح ابن بطال\" ٣/ ٢٤٧. وهو من كلام الخطابي نقله عنه ابن بطال.\nوالحديث المرفوع المشار إليه رواه زبان بن فائد عن سهل بن معاذ بن أنس الجهني عن أبيه مرفوعًا: \"من حرس من وراء المسلمين في سبيل الله ﵎ متطوعًا لا يأخذه سلطان، لم ير النار بعينه إلا تحلة القسم، فإن الله ﵎ يقول: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ \".\nرواه أحمد ٣/ ٤٣٧ - ٤٣٨ - واللفظ له- والطبراني ٢٠ (٤٠٢) من طريق ابن لهيعة.\nورواه أحمد ٣/ ٤٣٧ - ٤٣٨، وأبو يعلى ٣/ ١٦٣ (١٤٩٠)، والطبراني ٢٠/ ١٨٥ (٤٠٣)، وابن عدي في \"الكامل\" ٤/ ٧٤ - ٧٥ من طريق رشدين بن سعد. كلاهما عن زبان، به. =","vol":"9","page":437},{"text":"الورود: الدخول؛ لأن المسيس حقيقته في اللغة: المماسة (^١). روي عن عباس (^٢) وعلي أن الورود: الدخول. وكذا رواه أحمد عن جابر (^٣).\n_________\n= قال المنذري في \"الترغيب\" ٢/ ١٥٨ - ١٥٩ (١٩١٩): رواه أحمد وأبو يعلى والطبراني، ولا بأس به في المتابعات.\nوقال الهيثمي في \"المجمع\" ٥/ ٢٨٧ - ٢٨٨: رواه أحمد وأبو يعلى والطبراني، وفي أحد إسنادي أحمد، ابن لهيعة وهو أحسن حالًا من رشدين.\nوقال الحافظ في \"الفتح\" ٦/ ٨٣: حديث ليس على شرط البخاري، وإسناده حسن. اهـ بتصرف.\nلكن الحديث ضعف إسناده الحافظ ابن رجب في \"التخويف من النار\" ص ٢٥١، وضعفه الألباني في \"ضعيف الترغيب\" (٧٨٦) من أجل زبان بن فائد.\n(^١) \"التمهيد\" ٦/ ٣٥٣.\n(^٢) رواه الطبري ٨/ ٣٦٤ (٢٣٨٣٣، ٢٣٨٣٥).\n(^٣) \"المسند\" ٣/ ٣٢٨ - ٣٢٩.\nورواه أيضًا عبد بن حميد في \"المنتخب\" ٣/ ٥٣ (١١٠٤)، والبيهقي في \"الشعب\" ١/ ٣٣٦ - ٣٣٧ (٣٧٠)، وابن عبد البر في \"التمهيد\" ٦/ ٣٥٥ - ٣٥٦ من طريق غالب بن سليمان أبو صالح عن كثير بن زياد البرساني عن أبي سمية قال: اختلفنا ها هنا في الورود .. فلقيت جابر بن عبد الله .. فأهوي بإصبعيه إلى أذنيه، وقال: صمتا إن لم أكن سمعت رسول الله يقول: \"الورود: الدخول .. \" الحديث مرفوعًا.\nقال البيهقي: إسناده حسن.\nوقال المنذري في \"الترغيب والترهيب\" ٤/ ٢٣١ (٥٤٩١): رواه أحمد ورواته ثقات: والبيهقي بإسناد حسنه.\nوتبعه الهيثمي فقال في \"المجمع\" ٧/ ٥٥، ١٠/ ٣٦٠: رواه أحمد ورجاله ثقات.\nوتحرفت (سمية) في الموضعين إلى (سمينة).\nوقال الحافظ ابن كثير في \"التفسير\" ٩/ ٢٧٩: غريب.\nوقال الحافظ ابن رجب في \"التخويف من النار\" ص ٢٥٠: أبو سمية لا ندري من هو.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٤٧٦١)، وفي \"ضعيف الترغيب\" (٢١١٠) بأبي سمية، وفي \"ضعيف الجامع\" (٦١٥٦).\nوروى أحمد ٣/ ٣٨٣ - ٣٨٤ عن أبي الزبير أنه سمع جا بر بن عبد الله يسأل عن الورود، =","vol":"9","page":438},{"text":"وقال قوم: الورود للمؤمنين أن يروا النار ثمَّ ينجوا منها الفائزون ويصلاها مَنْ قُدِّر عليه. قال (^١): ويحتمل أن تكون تحلة القسم [استثناءً منقطعًا] (^٢) فيكون المعنى: لكن تحلة القسم أي: لا تمسه النار أصلًا كلامًا تامًا ثمَّ ابتدأ إلا تحلة القسم لا بد منها لقوله: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ (^٣) قال: والوجه عندي في هذا الحديث وشبهه أنها لمن حافظ عَلَى أداء فرائضه واجتنب الكبائر (^٤).\nقال أبو عبيد: وهذِه الآية أصلٌ لمن حلف ليفعلن كذا ثمَّ فعل منه شيئًا أنه يبر في يمينه فيكون قَدْ بر في القليل كما بين في الكثير، وليس يقول ذَلِكَ مالك.\nوقوله: (\"إلا أدخله الله الجنة بفضل رحمته إياهم\") قيل: إن الهاء راجعة إلى الأب. وقيل: إلى الرب ﷻ؛ لأن لَهُ الفضل والمنة، فذكر ما للآباء من الفضل ولم يذكر ما في الأولاد، لكن إِذَا رحم بهم الآباء فالأبناء أولى بالرحمة وأحرى (^٥).\n_________\n= قال: نحن يوم القيامة على كذا وكذا .. الحديث مطولًا، وفيه قطعة مرفوعة.\nوالحديث هذا رواه مسلم (١٩١) بشنده ومتنه سواء.\n(^١) القائل هو ابن عبد البر في \"التمهيد\" ٦/ ٣٦١.\n(^٢) في الأصل: استثناء منقطع، ولعل الصواب ما أثبتناه.\n(^٣) \"التمهيد\" ٦/ ٣٦١.\n(^٤) \"التمهيد\" ٦/ ٣٦٢.\n(^٥) فائدة: قوله: في حديث أبي سعيد الخدري (١٢٤٩): قالت امرأة.\nهي أم مبشر، وقيل: أم سليم الأنصارية والدة أنس بن مالك، وقيل: أم هانئ.\nذكر الثلاث ابن بشكوال في \"غوامض الأسماء المبهمة\" ١/ ١٣٦ - ١٣٨ ولم يجزم بإحداهن. =","vol":"9","page":439},{"text":"<span data-type='title' id=toc-1024>٧ - باب قَوْلِ الرَّجُلِ لِلْمَرْأَةِ عِنْدَ القَبْرِ: اصْبِرِي</span>\n١٢٥٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا ثَابِتٌ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِامْرَأَةٍ عِنْدَ قَبْرٍ وَهِيَ تَبْكِي فَقَالَ: \"اتَّقِي اللهَ وَاصْبِرِي\". [١٢٨٣، ١٣٠٢، ٧١٥٤ - مسلم: ٩٢٦ - فتح: ٣/ ١٢٥]\nذكر فيه حديث أَنَسٍ: مر النَّبِيِّ - ﷺ - بِامْرَأَةٍ عِنْدَ قَبْرٍ وَهِيَ تَبْكِي فَقال: \"اتَّقِي اللهَ وَاصْبِرِي\" .. الحديث. هذا الحديث صحيح أخرجه مسلم أيضًا وأبو داود، والترمذي، والنسائي (^١)، ويأتي في الأحكام أيضًا (^٢) وإنما أمرها - ﷺ - بالصبر لعظيم ما وعد الله عليه من جزيل الأجر.\nقال ابن عون: كل عمل لَهُ ثواب إلا الصبر، قال تعالى: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ [الزمر: ١٠] فأراد - ﷺ - أن لا يجتمع عليها مصيبتان مصيبة الهلاك، ومصيبة فقد الأجر الذي يبطله الجزع، فأمرها بالصبر الذي لا بد للجازع من الرجوع إليه بعد سقوط أجره،\n_________\n= وذكر الحافظ في \"الفتح\" ٣/ ١٢١ - ١٢٢ أنها أم سليم أو أنها أم مبشر، وذكر أن ابن بشكوال زاد: أم هانئ، ثم قال: ويحتمل أن يكون كل منهن سأل عن ذلك في ذلك المجلس.\nوإلى نحو ما ذكر الحافظ ذهب العيني في \"عمدة القاري\" ٦/ ٣٨٩، وكذا القسطلاني في \"إرشاد الساري\" ٣/ ٢٨٧، وكذا زكريا الأنصاري في \"المنحة\" ٣/ ٣٢٣.\n(^١) \"صحيح مسلم\" (٩٢٦) كتاب: الجنائز، باب: في الصبر على المعصية عند الصدمة الأولى، \"سنن أبي داود\" (٣١٢٤) كتاب: الجنائز، باب: الصبر عند المصيبة، \"سنن الترمذي\" (٩٨٨) كتاب: الجنائز، باب: ما جاء أن الصبر في الصدمة الأولى، \"المجتبى\" ٤/ ٢٢ كتاب: الجنائز، باب: الأمر بالاحتساب والصبر عند نزول المصيبة.\n(^٢) برقم (٧١٥٤) باب: ما ذكر أن النبي - ﷺ - لم يكن له بواب.","vol":"9","page":440},{"text":"وقد أحسن الحسن بن أبي الحسن البصري في البيان عن هذا المعنى فقال: الحمد لله الذي آجرنا عَلَى ما لا بد لنا منه، وأثابنا عَلَى ما لو تكلفنا سواه صرنا إلى معصيته؛ فلذلك قال لها - ﷺ -: \"اتقي الله واصبري\" أي: اتقي معصيته بلزوم الجزع الذي يحبط الأجر واستشعري الصبر عَلَى المصيبة بما وعد الله عَلَى ذَلِكَ، وقال بعض الحكماء لرجل عزَّاه: إن كل مصيبة لم يذهب فرح ثوابها بألم حزنها، لهي المصيبة الدائمة والحزن الباقي. وفي الحديث دليل عَلَى جواز زيارة القبور؛ لأنه لو لم يجز لما ترك بيانه، ولأنكر عَلَى المرأة خلوتها عند القبر، وسيأتي تمام هذا المعنى في بابه إن شاء الله (^١).\nوفيه دلالة أيضًا عَلَى تواضعه وكونه لم ينتهرها لمّا ردت عليه قوله بل عذرها بمصيبتها وذلك من خلقه الكريم (^٢).\nوفيه: النهي عن البكاء بعد الموت.\nوفيه: الموعظة للباكي بتقوى الله والصبر كما سلف.\n_________\n(^١) انظر ما سيأتي برقم (٢٨٣) باب: زيارة القبور.\n(^٢) وذلك لأنه في الحديث الآتي (١٢٨٣) فيه زيادة أن الرسول بعد ما قال لها: \"اتقي الله واصبري\". قالت: إليك عني فإنك لم تصب بمصيبتي ولم تعرفه، فقيل لها: إنه النبي - ﷺ - الحديث.","vol":"9","page":441},{"text":"<span data-type='title' id=toc-1025>٨ - باب غُسْلِ المَيِّتِ وَوُضُوئِهِ بِالمَاءِ وَالسِّدْرِ</span>\nوَحَنَّطَ ابْنُ عُمَرَ ﵄ ابنا لِسَعِيدِ بْنِ زَيْدٍ، وَحَمَلَهُ وَصَلَّى وَلَمْ يَتَوَضَّأْ. وَقَالَ ابْنُ عَبَّاسٍ ﵄: المُسْلِمُ لَا يَنْجُسُ حَيًّا وَلَا مَيِّتًا. وَقَالَ سَعْيدٌ: لَوْ كَانَ نَجِسًا مَا مَسِسْتُهُ. وَقَالَ النَّبِيُّ - ﷺ - \"المُؤْمِنُ لَا يَنْجُسُ\". [انظر ٢٨٣]\n\n١٢٥٣ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَيُّوبَ السَّخْتِيَانِيِّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ الأَنْصَارِيَّةِ ﵂ قَالَتْ: دَخَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - حِينَ تُوُفِّيَتِ ابْنَتُهُ فَقَالَ: \"اغْسِلْنَهَا ثَلَاثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مَنْ ذَلِكَ إِنْ رَأَيْتُنَّ ذَلِكَ بِمَاءٍ وَسِدْرٍ، وَاجْعَلْنَ فِي الآخِرَةِ كَافُورًا أَوْ شَيْئًا مِنْ كَافُورٍ، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي\". فَلَمَّا فَرَغْنَا آذَنَّاهُ، فَأَعْطَانَا حِقْوَهُ فَقَالَ: \"أَشْعِرْنَهَا إِيَّاهُ\". تَعْنِي: إِزَارَهُ. [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٢٥]\nثم ذكر حديث أُمِّ عَطِيةَ: دَخَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - حِينَ تُوُفِّيَتِ ابنتُهُ فَقال: \"اغْسِلْنَهَا ثَلاثًا إلى قوله: بِمَاءٍ وَسِدْرٍ، .. الحديث.\nالشرح\nأما أثر ابن عمر فأخرجه مالك في \"موطئه\" عن نافع أن ابن عمر حنط ابنا لسعيد بن زيد وحمله ثمَّ دخل المسجد فصلى ولم يتوضأ (^١)،\n_________\n(^١) \"الموطأ\" ١/ ٢٧ (٥٩). وقوله: ابنا لسعيد بن زيد، هو عبد الرحمن بن سعيد بن زبد. جزم بذلك الحافظ في \"تغليق التعليق\" ٢/ ٤٦٠ فيما رواه بسنده من طريق أبي الجهم العلاء بن موسى عن الليث عن نافع أنه رأى ابن عمر حنط عبد الرحمن بن سعيد بن زيد، فذكره.\nوكذا قال في \"هدي الساري\" ص ٢٦٨، و\"الفتح\" ٣/ ١٢٦: اسمه عبد الرحمن، رويناه في نسخة أبي الجهم.\nوبه جزم العيني في \"العمدة\" ٦/ ٣٩٥، والقسطلاني في \"إرشاد الساري\" ٣/ ٢٨٨.","vol":"9","page":442},{"text":"وروى ابن أبي شيبة عنه أنه لا غسل على غاسله (^١). وأما أثر ابن عباس فرواه ابن أبي شيبة عن ابن عيينة، عن عمرو، عن عطاء عنه أنه قال: لا تنجسوا موتاكم فإن المؤمن ليس بنجس حيا ولا ميتا (^٢).\nورواه الحاكم عنه مرفوعًا، ثمَّ قال: صحيح على شرطهما (^٣)، ثمَّ رواه من طريق عمرو ابن أبي عمرو عن عكرمة عنه مرفوعًا: \"ليس عليكم من غسل ميتكم غسل إِذَا غسلتموه فإن ميتكم ليس بنجس فحسبكم أن تغسلوا أيديكم\" ثمَّ قال: صحيح الإسناد على شرط البخاري، قال: وفيه رفض لحديث مختلف فيه عَلَى محمد بن عمرو بأسانيد: \"من غسل ميتا فليغتسل\" (^٤).\n_________\n(^١) \"المصنف\" ٢/ ٤٦٩ (١١١٤٠)، كتاب: الجنائز، باب: من قال: ليس علي غاسل الميت غسل.\n(^٢) \"المصنف\" ٢/ ٤٦٩ (١١١٣٤).\nورواه أيضًا سعيد بن منصور في \"السنن\" كما في \"التغليق\" ٢/ ٤٦٠، وكما في \"الفتح\" ٣/ ١٢٧ وصحح الحافظ إسناده.\n(^٣) \"المستدرك\" ١/ ٣٨٥.\nورواه أيضًا الدارقطني ٢/ ٧٠، والبيهقي في \"سننه\" ١/ ٣٠٦، وفي \"المعرفة\" ٥/ ٢٣٣ - ٢٣٤ (٧٣٦٧) والحافظ في \"التغليق\" ٢/ ٤٦٠ - ٤٦١ من طريق سفيان بن عيينة عن عمرو بن دينار عن عطاء بن أبي رباح عن ابن عباس.\nقال البيهقي في \"السنن\" ١/ ٣٠٦: المعروف موقوف.\nوقال الحافظ: قال الضياء في \"الأحكام\": إسناده عندي على شرط صحيح، والذي يتبادر إلى ذهني أن الموقوف أصح. اهـ \"التغليق\" ٢/ ٤٦١.\n(^٤) \"المستدرك\" ١/ ٣٨٦.\nورواه أيضًا الدارقطني ٢/ ٧٦، والبيهقي ١/ ٣٠٦، وابن الجوزي في \"التحقيق\" ١/ ٢٠٢ - ٢٠٣ (٢٣٠) من طريق أبي شيبة إبراهيم بن عبد الله، ثنا خالد بن مخلد، ثنا سليمان بن بلال عن عمرو بن أبي عمرو، به.\nورواه البيهقي ١/ ٣٠٦ من طريق معلى ومنصور بن سلمة. =","vol":"9","page":443},{"text":"وأما أثر سعد فرواه أبو بكر بن أبي شيبة، عن يحيى بن سعيد القطان، عن الجعد، عن عائشة بنت سعد قالت: أوذن سعد بجنازة سعيد بن زيد وهو بالبقيع فجاءه فغسله وكفنه وحنطه، ثمَّ أتى داره فصلى عليه، ثمَّ دعا بماء فاغتسل ثمَّ قال: لم أغتسل من غسله ولو كان نجسًا ما غسلته؛ ولكن اغتسلت من الحر (^١).\nوأما تعليق: \"إن المؤمن لا ينجس\" فقد سلف مسندًا في كتاب\n_________\n= وفي ٣/ ٣٩٨ من طريق ابن وهب.\nثلاثتهم عن عمرو بن أبي عمرو، به موقوفًا.\nقال البيهقي ١/ ٣٠٦: لا يصح رفعه، والمرفوع ضعيف، والحمل فيه على أبي شيبة كما أظن.\nوتعقبه الذهبي فقال في \"المهذب\" ١/ ٣٠٣ - ٣٠٤ (١٣١٨): أبو شيبة ثقة، قال أبو حاتم: إبراهيم صدوق، لكن هذا من مناكير خالد فإنه يأتي بأشياء منكرة، مع أنه شيخ محتج به في الصحيح، وفيه ابن عقدة الحافظ، مجروح. اهـ بتصرف.\nوكذا تعقبه المصنف في \"البدر المنير\" ٤/ ٦٥٩: إبراهيم بن عبد الله ثقة.\nوأعله عبد الحق في \"أحكامه\" ٢/ ١٥١ بعمرو بن أبي عمرو فقال: لا يحتج به.\nواعترضه ابن القطان في \"البيان\" ٣/ ٢١٢ ورأى أن الحمل على أبي شيبة فيه أولى من عمرو، فإنه ضعيف وعمرو مختلف فيه.\nوالحديث المرفوع قال عنه الحاكم -كما ذكر المصنف- صحيح الإسناد على شرط البخاري. وأقره المصنف في \"البدر المنير\" ٤/ ٦٥٨ - ٦٥٩.\nوحسن الحافظ في \"التلخيص\" ١/ ١٣٧ إسناد المرفوع وصحح إسناد الموقوف في \"التغليق\" ٢/ ٤٦١.\nوحسن الألباني أيضًا إسناد المرفوع في \"أحكام الجنائز\" ص (٧٢)، ثم ترجح عنده أن الصواب في الحديث الموقوف، فأورده في \"الضعيفة\" (٦٣٠٤) وضعفه مرفوعًا، وصححه موقوفًا.\nوأما الحديث الذي أشار إليه الحاكم: من غسل ميتًا فليغتسل، يأتي الكلام عليه قريبًا في هذا الباب.\n(^١) \"المصنف\" ٢/ ٤٦٩ (١١١٣٩). ووصله الحافظ في \"التغليق\" ٢/ ٤٦٠ - ٤٦١.","vol":"9","page":444},{"text":"الطهارة (^١). وحديث أم عطية أخرجه مسلم (^٢)، لكن لا ذكر للوضوء فيه كما ترجم لَهُ، وهو أصل السنة في غسل الموتى وعليه عوَّل العلماء وهذِه البنت هي زينب كما ثبت في مسلم (^٣).\nوزعم الترمذي أنها أم كلثوم يعني: المتوفاة سنة تسع. وفيه نظر (^٤)، وترجم لَهُ تراجم ستأتي منها: جعلُ الكافور في آخره (^٥). ووقع للداودي أيضًا أنها أم كلثوم ماتت عند عثمان قال: وماتت عنده رقية في سنة ثمان وهذا غلط فهي زينب، وأما رقية فماتت قبلها ورسول الله - ﷺ - ببدر في رمضان عَلَى رأس سبعة عشر شهرًا من مهاجره، وماتت فاطمة سنة إحدى عشرة بعد وفاته - ﷺ - بستة أشهر كذا في البخاري (^٦)، وقيل: بعده بثلاثة أشهر.\nوقصد البخاري بما صَدَّرَ به الباب من أن المؤمن لا ينجس أن غسله ليس لكونه نجسًا، ولذلك غسل بالماء والسدر مبالغة في التنظيف، وهو من نكته الحسان، ثمَّ الذي عليه جمهور العلماء أن غسل الميت لا يوجب الغسل وحمله لا يوجب الوضوء وحديث: \"من غسل ميتًا فليغتسل ومن حمله فليتوضأ\" (^٧) قد علمت كلام الحاكم أنه مختلف فيه (^٨).\n_________\n(^١) برقم (٢٨٥) باب: الجنب يخرج ويمشي في السوق وغيره.\n(^٢) (٩٣٩) الجنائز، باب: في غسل الميت.\n(^٣) مسلم (٩٣٩/ ٤٠).\n(^٤) عزى الحافظ في \"الفتح\" ٣/ ١٢٨، والعيني في \"العمدة\" ٦/ ٣٩٨.\nهذا القول لمغلطاي في \"التلويح\" ويبدو أن المصنف نقله عنه، ثم قال الحافظ: ولم أر في الترمذي شيئًا من ذلك. وكذا قال العيني.\n(^٥) يأتي برقم (١٢٥٨ - ١٢٥٩) باب: يجعل الكافور في آخره.\n(^٦) يأتي برقم (٣٠٩٣)، و(٤٢٤٠ - ٤٢٤١).\n(^٧) رواه أبو داود (٣١٦١، ٣١٦٢)، والترمذي (٩٩٣) وابن ماجه (١٤٦٣) وأحمد ٢/ ٢٧٢، ٢/ ٤٣٣، ٢/ ٤٥٤، من حديث أبي هريرة. قال الترمذي: حديث حسن.\n(^٨) \"المستدرك\" ١/ ٣٨٦. وقد تقدم. =","vol":"9","page":445},{"text":"وعبارة ابن التين: ليس بثابت، وهو إسراف منه (^١)، وقد أوضحت\n_________\n= والحديث مروي من حديث أبي هريرة وعائشة وعلي وأبي سعيد الخدري وحذيفة بن اليمان والمغيرة.\nأشهرها حديث أبي هريرة، وهو الذي كثر كلام العلماء حوله تصحيحًا وتضعيفًا.\nوالحديث صححه غير واحد من أهل العلم:\nفقال الترمذي في \"السنن\" ٣/ ٣١٠: حديث أبي هريرة حديث حسن.\nوصححه ابن حزم في \"المحلى\" ١/ ٢٥٠، ٢/ ٢٣ - ٢٥، وابن القطان في \"بيان الوهم والإيهام\" ٣/ ٢٨٣ - ٢٨٥.\nوقال شيخ الإسلام في \"شرح العمدة\" ١/ ٣٦٢: حديث أبي هريرة رواه أحمد وأبو داود وابن ماجه والترمذي، وإسناده على شرط مسلم.\nومال المصنف -﵀- لتصحيحه في \"الإعلام\" ٤/ ٤٤٢ ونقل تصحيح ابن حبان وابن السكن للحديث.\nوقواه ابن القيم في \"الحاشية\" كما في \"تهذيب السنن\" ٤/ ٣٠٥ - ٣٠٦.\nوخرجه الإمام تقي الدين ابن دقيق العيد في \"الإمام\" ٢/ ٣٧٢ - ٣٧٩ تخريجًا جيدًا ومال لتصحيحه، وانظر أيضًا تخريجًا له في ٣/ ٥٥، ٥٨ - ٦٥.\nوكذا صنع المصنف -﵀- في \"البدر المنير\" ٢/ ٥٢٤ - ٥٤٣ ومال أيضًا لتصحيحه.\nوقال الحافظ في \"التلخيص\" ١/ ١٣٧: حديث أبي هريرة بكثرة طرقه أسوأ أحواله أن يكون حسنًا.\nوذكر الألباني طرق الحديث وصححه، انظر: \"الإرواء\" (١٤٤)، \"الثمر المستطاب\" ١/ ١٢ - ١٣، \"تمام المنة\" ص (١١٢)، \"أحكام الجنانز\" ص ٧١.\n(^١) قلت: وضعفه غير واحد من أهل العلم، فضعف أبو حاتم حديث حذيفة كما في \"العلل\" ١/ ٣٥٤ (١٠٤٦). وأعل الدارقطني حديث أبي هريرة في \"العلل\" ٩/ ٢٩٣ - ٢٩٤. وقال الترمذي: قال البخاري: إن أحمد بن حنبل وعلي بن عبد الله قالا: لا يصح في هذا الباب شيء.\nوقال البخاري: وحديث عائشة في هذا الباب ليس بذاك.\n\"العلل الكبير\" ١/ ٤٠٢ - ٤٠٣.\nوضعف الدارقطني في \"السنن\" ١/ ٣٠٠ - ٣٠٣ حديث عائشة وأبي هريرة. =","vol":"9","page":446},{"text":"حاله في تخريجي لأحاديمث الرافعي، ولو ثبت لحمل عَلَى الاستحباب (^١).\nقال مالك في \"العتبية\": أدركت الناس عَلَى أن غاسل الميت يغتسل واستحبه ابن القاسم وأشهب.\nوقال ابن حبيب: لا غسل عليه ولا وضوء (^٢).\nوللشا فعي قولان: الجديد: هذا والقديم: الوجوب (^٣). وبالغسل قال ابن المسيب وابن سيرين والزهري كما حكاه ابن المنذر.\nوقال الخطابي: لا اعلم أحدًا قال بوجوب الغسل منه (^٤).\nوأوجب أحمد وإسحاق الوضوء منه (^٥).\nقلت: وبعدمه قال ابن مسعود وسعد وابن عمر وابن عباس وجابر (^٦)، ومن التابعين: القاسم وسالم والنخعي والحسن (^٧)، وهو قول المذاهب الثلاثة خلا مالكًا، قال ابن القاسم: روي عنه الغسل قال: وعليه أدركت الناس (^٨). قال: ولم أره يأخذ بحديث أسماء بنت\n_________\n= وأعل عبد الحق في \"أحكامه\" ٢/ ١٥١ حديث أبي هريرة. وكذا ابن الجوزي في \"العلل المتناهية\" مضيفًا إليه حديثي حذيفة وعائشة (٦٢٢ - ٦٣٠).\nوضعف النووي حديث أبي هريرة في \"المجموع\" ٥/ ١٤٣ - ١٤٤. وقال في \"شرح مسلم\" ٧/ ٦: حديث ضعيف بالاتفاق.\nوقال الحافظ في \"الفتح\" ٣/ ١٢٧: قال الذهلي فيما حكاه الحاكم في \"تاريخه\": ليس فيمن غسل ميتًا فليغتسل حديث ثابت.\n(^١) \"البدر المنير\" ٢/ ٥٢٤ - ٥٤٣. وانظر: ٤/ ٦٥٧.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٥٤٦.\n(^٣) انظر: \"المجموع\" ٥/ ١٤٤.\n(^٤) \"معالم السنن\" ١/ ٢٦٧.\n(^٥) انظر: \"المغني\" ١/ ٢٥٦.\n(^٦) رواه عنهم ابن أبي شيبة ٢/ ٤٦٩ (١١١٣٤ - ١١١٤٠).\n(^٧) رواه ابن أبي شيبة (١١١٤٥ - ١١١٤٦) عن إبراهيم النخعي والشعبي.\n(^٨) انظر: \"النوادر والزيادات\" ١/ ٥٤٦.","vol":"9","page":447},{"text":"عميس لما غسلت أبا بكر، سألت من حضر من المهاجرين والأنصار هل عليها غسل قالوا: لا (^١).\nولعل الوجه في استحباب ذَلِكَ مبالغة الغاسل في غسله وينشط والوضوء لأجل الصلاة عليه ومما يدل عَلَى طهارة الميت مع ما سلف صلاة الشارع عَلَى سهيل ابن بيضاء وأخيه في المسجد (^٢) إذ لو كان نجسًا لما أدخله فيه وفي ما نشف به خلافًا لابن عبد الحكم وسحنون (^٣) والمختار: المنع.\nوقوله - ﷺ -: (\"اغسلنها\") هو أمر، وظاهره الوجوب، وهو مذهبنا، والأصح عند المالكية، وقال النووي: إنه إجماع المسلمين (^٤).\nوقوله: (\"اغسلنها ثلاثا أو خمسا\") يقتضي مراعاة الوتر في غسلها وهو كذلك فيستحب التكرار وترا ثلاثًا فأكثر فإن لم يحصل الإنقاء زيد.\nوقال ابن حزم: الثلاث فرض (^٥). وقال ابن عبد البر: لا أعلم أحدًا قال بمجاوزة السبع (^٦). وقال الماوردي: أكثره سبع، وما زاد سرف (^٧).\n_________\n(^١) رواه الإمام مالك في \"الموطأ\" ١/ ٢٢٣، وعنه عبد الرزاق ٣/ ٤١٠ (٦١٢٣) عن عبد الله بن أبي بكر: أن أسماء بنت عميس .. الحديث. قال العلامة الألباني: قصة أن أسماء بنت عميس غسلت زوجها ليست صحيحة؛ لانقطاعها.\nوعبد الله بن أبي بكر هذا ليس هو ابن أبي بكر الصديق كما قد يتوهم، بل هو عبد الله بن أبي بكر بن محمد بن عمرو بن حزم الأنصاري، وهو ثقة إمام من شيوخ مالك، ولكنه لم يدرك أسماء. اهـ \"تمام المنة\" ص ١٢١ - ١٢٢ بتصرف.\n(^٢) رواه مسلم (٩٧٣) كتاب: الجنائز، باب: الصلاة على الجنازة في المسجد.\n(^٣) انظر: \"المنتقى\" ٢/ ٥.\n(^٤) انظر: \"المنتقى\" ٢/ ٣، \"المجموع\" ٥/ ١١٢.\n(^٥) \"المحلى\" ٥/ ١١٣.\n(^٦) \"التمهيد\" ٦/ ١٩١.\n(^٧) \"الحاوي الكبير\" ٣/ ١١.","vol":"9","page":448},{"text":"وقال أبو حنيفة: إِذَا غسل ثلاثًا كان وترًا فإذا زاد على ذَلِكَ لم يراع الوتر (^١).\nوالحديث حجة عليه، قال النخعي: غسل الميت وتر، وتجميره وتر، وتكفينه وتر (^٢).\nفرع: يوضع عَلَى سريره عرضًا كالقبر فيما قاله أبو حنيفة عَلَى شقه الأيمن، وقيل: يوضع كما تيسر باعتبار ضيق المكان وسعته، وعند غيرهم: مستقبل القبلة، كما في صلاة المريض بالإيماء.\nفرع: أقله استيعاب بدنه بالماء ولا تجب نية الغاسل عندنا عَلَى الأصح، والوتر ندب كما سلف.\nفرع: ويوضأ عندنا كما ترجم له وهو المشهور عند المالكية (^٣) قالوا: وفي تكراره بتكرر الغسل قولان، وفي كونه تعبدًا أو للنظافة قولان، وعليهما اخُتلف في غسل الذمي واختلف في وجوب غسله بالمطهر مرة دون سدر وكافور وغيرهما، وفي كراهة غسله بماء زمزم قولان لهم، إلا أن يكون فيه نجاسة (^٤).\nفرع: لو خرج بعد الغسل منه شيء وجب إزالته فقط، وإليه ذهب المزني وأكثر أصحاب مالك، وقيل: مع الغسل إن خرج من الفرج وقبل الوضوء، وقال ابن القاسم: إن وضّئ فحسن، وإنما هو الغسل.\nوقال أحمد: يعاد غسله إلى سبع ولا يزاد عليها، فإن خرج منه شيء\n_________\n(^١) انظر: \"المنتقى\" ٢/ ٣.\n(^٢) روى ذلك عنه ابن أبي شيبة ٢/ ٤٥٠ (١٠٩٠٥) و٢/ ٤٦٤ (١١٠٧٠) و٢/ ٤٦٧ (١١١١٣).\n(^٣) انظر: \"المنتقى\" ٢/ ٥، \"النوادر والزيادات\" ١/ ٥٤٣، \"المجموع\" ٥/ ١٤٤.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٥٤٤ - ٥٤٥.","vol":"9","page":449},{"text":"بعد ما كفن رفع، ولا يلتفت إلى ذَلِكَ، وهو قول إسحاق (^١). وقوله: \"بماء وسدر\" هو السنة في ذَلِكَ.\nوالخطمي مثله فإن عدم فما يقوم مفامه كالأشنان والنطرون ذكره ابن التين، ولا معنى لطرح ورق السدر في الماء كما تفعل العامة، وأنكرها أحمد ولم تعجبه (^٢) ومثله من قال: يحك الميت بالسدر ويصب عليه الماء فتحصل طهارته بالماء وحده، والجمهور عَلَى أن الغسلة الأولى: تكون بالماء، والثانية: بالسدر معه، والثالثة: بماء فيه كافور، وعن ابن سيرين أنه كان يأخذ الغسل عن أم عطية فيغسل بالماء والسدر مرتين والثالثة بالماء والكافور (^٣).\nومنهم من ذهب إلى أن الغسلات كلها بالماء والسدر وهو قول أحمد (^٤) مستدلًا بهذا الحديث، وغيره من الأحاديث، ولما غسلوه - ﷺ - غسلوه بماء وسدر ثلاث غسلات كلهن بهما، ذكره أبو عمر قال: ومنهم من يجعل الأولى بهما والثانية بالماء القراح والثالثة بالكافور (^٥).\nوأعلم التابعين بالغسل ابن سيرين ثمَّ أيوب بعده، وعندنا: الأولى بماء وسدر، والثانية: بالماء القراح بعد زواله، وهذِه أول الثلاث وغسلة السدر لا نحسب منها عَلَى الأصح، ويستحب عندنا أن يجعل في كل غسلة قليل كافور.\n_________\n(^١) انظر: \"المغني\" ٣/ ٣٨٠ - ٣٨١.\n(^٢) انظر: \"المغني\" ٣/ ٣٧٩.\n(^٣) رواه عنه البيهقي ٣/ ٣٨٩، كتاب: الجنائز، باب: ما يغسل به الميت وسنة التكرار في غسله.\n(^٤) انظر: \"المغني\" ٣/ ٣٧٩.\n(^٥) \"التمهيد\" ١/ ٣٧٥.","vol":"9","page":450},{"text":"وقوله: (\"واجعلن في الأخيرة كافورًا أو شيئًا من كافور\") هو آكد، والحكمة في الكافور أن الجسم يتصلب به وينفر الهوام من رائحته، وفيه إكرام الملائكة، وخصه صاحب \"المهذب\" بالثالثة (^١)، والجرجاني بالثانية وهما غريبان (^٢)، وانفرد أبو حنيفة فقال: لا يستحب الكافور، والسنة قاضية عليه (^٣).\nوالحقو -بكسر الحاء وفتحها- والفتح أعرف وهو الإزار، وسمي حقوًا؛ لأنه يشد عليه وهو الخصر. وذكر في باب: هل تكفن المرأة في إزار الرجل؟ فنزع من حقوه إزاره (^٤). وهو صحيح أيضًا سمي الحقو موضع عقد الإزار.\nومعنى: (\"أشعرنها\") اجعلنه شعارا لها، والشعار: ما يلي الجسد والدثار ما فوقه (^٥)؛ سمي شعارًا؛ لأنه يلي الجسد، والحكمة في إشعاره به تبركًا بآثاره الشريفة. ففيه التبرك بآثار الصالحين ولباسهم (^٦).\n_________\n(^١) \"المهذب\" للشيرازي ١/ ٤٢١.\n(^٢) انظر: \"المجموع\" ٥/ ١٣٥، ١٣٦.\n(^٣) ذكر هذا القول العيني في \"العمدة\" ١/ ٣٩٩ عن المصنف -﵀- وتعقبه قائلًا: لم يقل أبو حنيفة هذا أصلًا.\nوقال في \"البناية\" ٣/ ٢١٦: ثم في الثالثة يجعل الكافور في الماء.\nوما قاله العيني نص عليه الطحاوي في \"مختصره\" ص ٤٠ - ٤١، والكاساني في \"بدائع الصنائع\" ١/ ٣٠١، وأبو المعالي البخاري في \"المحيط البرهاني\" ٣/ ٤٧، وابن الهمام في \"فتح القدير\" ٢/ ١٠٥، وإبراهيم الحلبي في \"منية المصلي\" ص ٣٣٧.\n(^٤) يأتي برقم (١٢٥٧).\n(^٥) من هذا قوله - ﷺ - في حديث فتح حنين المروي من حديث عبد الله بن يزيد، قال - ﷺ -: \"الأنصار شعار والناس دثار\". رواه مسلم (١٠٦١).\n(^٦) تبع المصنف -﵀- على هذا القول الحافظ ابن حجر في \"الفتح\" ٣/ ١٢٩ - ١٣٠، وكذا العيني في \"العمدة\" ٦/ ٣٩٩ فقال: هو أصل في التبرك بآثار الصالحين. وفيه نظر. =","vol":"9","page":451},{"text":"واختلف في صفة إشعارها إياه فقيل: يجعل لها مئزرًا، وقيل، تلف فيه، وقد يستدل به عَلَى أن النساء أحق بغسل المرأة من الزوج، وبه قال الحسن والثوري والشعبي وأبو حنيفة (^١)، والجمهور على خلافه فإنه أحق منهم الثلاثة والأوزاعي وإسحاق (^٢). قَدْ أوصت فاطمة زوجها عليًّا بذلك وكان بحضرة الصحابة ولم ينكر (^٣)، فصار إجماعًا (^٤).\n_________\n= قال العلامة ابن بازرحمه الله: التبرك بآثار الصالحين غير جائز، وإنما يجوز ذلك بالنبي - ﷺ - خاصة لما جعل الله في جسده وما ماسه من البركة، وأما غيره فلا يقاس عليه لوجهين:\nأحدهما: أن الصحابة ﵃ لم يفعلوا ذلك مع غير النبي - ﷺ -، ولو كان خيرًا لسبقونا إليه.\nالثاني: أن فعل ذلك مع غيره - ﷺ - من وسائل الشرك فوجب منعه. والله أعلم. اهـ.\nمن تعليقاته على \"فتح الباري\" ٣/ ١٣٠.\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٧٦.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٥٤٩، \"المجموع\" ٥/ ١١٥، ١٢٢، \"المغني\" ٣/ ٤٦١ - ٤٦٢.\n(^٣) رواه الشافعي في \"المسند\" ١/ ٢٠٦ (٥٧١)، وعبد الرزاق في \"المصنف\" ٣/ ٤٠٩ - ٤١٠ (٦١٢٢)، والدارقطني ٢/ ٧٩، والحاكم ٣/ ١٦٣ - ١٦٤، والبيهقي في \"السنن\" ٣/ ٣٩٦ - ٣٩٧، وفي \"المعرفة\" ٥/ ٢٣١ - ٢٣٢ (٧٣٥٧، ٧٣٥٩، ٧٣٦١) من طرق عن أسماء بنت عميس أن فاطمة بنت رسول الله - ﷺ - أوصت أن تغسلها إذا ماتت هي وعلي، فغسلتها هي وعلي ﵁.\nقال ابن الأثير في \"الشافي\" ٢/ ٣٨٩: روي الحديث من وجوه عدة متفقة على أن عليًّا -كرم الله وجهه- غسلها، وإنما اختلفت في أنها وصته وبعضهم لم يذكر الوصية في حديثه. ونقل ابن الجوزي في \"التحقيق\" ٢/ ٦ عن الإمام أحمد أنه أنكر هذا الحديث.\nوقال الذهبي في \"المهذب\" ٣/ ١٣٢٨ - ١٣٢٩ (٥٩١٣): الحديث فيه انقطاع.\nوالحديث عزاه الألباني في \"الإرواء\" (٧٠١) للحاكم والبيهقي، وحسنه ونقل المصنف في \"البدر المنير\" ٥/ ٣٧٥ - ٣٧٦ عن البيهقي، وكذا الحافظ في \"التلخيص\" ٢/ ١٤٣ اعتراضًا على الحديث ثم توجيهًا له، فليرجع إليهما.\n(^٤) انظر: \"التمهيد\" ١/ ٣٨٠ - ٣٨١.","vol":"9","page":452},{"text":"وأجمعوا عَلَى أنها تغسل زوجها؛ لأنها في عدته (^١).\nوفي أمره - ﷺ - باستعمال الكافور دليل عَلَى جواز استعمال المسك وكل ما جانسه من الطيب، وأجاز المسك أكثر العلماء، وأمر علي به في حنوطه وقال: هو من فضل حنوطه - ﷺ - (^٢). واستعمله أنس وابن عمر وسعيد بن المسيب (^٣)، وهو قول مالك والشافعي وأحمد وإسحاق (^٤)، وكرهه عمر وعطاء والحسن ومجاهد.\nوقال الحسن وعطاء: إنه ميتة (^٥).\nوفي استعمال الشارع لَهُ في حنوطه حجة عَلَى من كرهه.\nوقال أشهب: إن عدم الكافور وعظمت مؤنته طيب الميت بغيره وترك (^٦).\nفرع: في طهارة ميتة الآدمي خلاف مشهور: مذهب الشافعي طهارته (^٧)، وفيه قولان في مذهب مالك، وقال ابن القصار: ليس لمالك نص وقد رأيت لبعض أصحابه أنه طاهر، وهو الصواب.\n_________\n(^١) نقل هذا الإجماع ابن المنذر في \"إجماعه\" (٩٧)، وأبو الحكم البلوطي في \"الأنباه\" كما في \"الإقناع\" لابن القطان ٢/ ٥٨١ (١٠٢٥٥)، وابن عبد البر في \"التمهيد\" ١/ ٣٨٠، وفي \"الاستذكار\" ٨/ ١٩٨.\n(^٢) رواه عنه ابن أبي شيبة ٢/ ٤٦١ (١١٠٣٦)، كتاب: الجنائز، باب: في المسك في الحنوط من رخص فيه.\n(^٣) \"المصنف\" ٢/ ٤٦٠ - ٤٦١ (١١٠٣١ - ١١٠٣٤، ١١٠٣٨).\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٥٥٥، \"المجموع\" ٥/ ١٥٩، \"المغني\" ٣/ ٣٨٨، ٣٨٩.\n(^٥) رواه عنهم ابن أبي شيبة ٢/ ٤٦١ (١١٠٣٩، ١١٠٤١ - ١١٠٤٣).\n(^٦) انظر: \"المنتقى\" ٢/ ٤.\n(^٧) انظر: \"المجموع\" ١/ ١٨٣، ٢٨٦، ٥/ ١٤٦.","vol":"9","page":453},{"text":"قُلْتُ: وقول ابن عباس شاهد لَهُ، وقد سلف.\nوقوله: (\"أو أكثر من ذَلِكَ إن رأيتن ذَلِكَ\") عَلَى معنى تفويض هذا الأمر إلى الغاسل واجتهاده. وقد قال ابن سيرين معنى ذَلِكَ: الأمر بالغسل ثلاثًا وإن خرج منه شيء فسبعًا. وقيل: إن رأيتن الزيادة عند الحاجة.\nوالكاف من ذَلِك مكسورة؛ لأنه لمؤنث (^١).\nوقوله: (\"فإذا فرغتن فآذنني\") أي: أعلمنني يريد من غسلها، ويروى أنه فعل ذَلِكَ؛ ليقرب عهد الحقو بجسمه ويكون نقله منه إليها رجاء الخير لها في ذَلِكَ.\n_________\n(^١) كذا ضبطت في اليونينية ٢/ ٧٣ فضبطت بالوجهين بالفتح والكسر.","vol":"9","page":454},{"text":"<span data-type='title' id=toc-1026>٩ - باب مَا يُسْتَحَبُّ أَنْ يُغْسَلَ وِتْرًا</span>\n١٢٥٤ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عَبْدُ الوَهَّابِ الثَّقَفِيُّ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ ﵂ قَالَتْ: دَخَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - وَنَحْنُ نَغْسِلُ ابْنَتَهُ فَقَالَ: \"اغْسِلْنَهَا ثَلَاثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ بِمَاءٍ وَسِدْرٍ، وَاجْعَلْنَ فِي الآخِرَةِ كَافُورًا، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي\". فَلَمَّا فَرَغْنَا آذَنَّاهُ، فَأَلْقَى إِلَيْنَا حِقْوَهُ فَقَالَ: \"أَشْعِرْنَهَا إِيَّاهُ\".\nفَقَالَ أَيُّوبُ: وَحَدَّثَتْنِي حَفْصَةُ بِمِثْلِ حَدِيثِ مُحَمَّدٍ، وَكَانَ فِي حَدِيثِ حَفْصَةَ: \"اغْسِلْنَهَا وِتْرًا\". وَكَانَ فِيهِ: \"ثَلَاثًا أَوْ خَمْسًا أَوْ سَبْعًا\". وَكَانَ فِيهِ أَنَّهُ قَالَ: \"ابْدَءُواَ بِمَيَامِنِهَا وَمَوَاضِعِ الوُضُوءِ مِنْهَا\". وَكَانَ فِيهِ أَنَّ أُمَّ عَطِيَّةَ قَالَتْ: وَمَشَطْنَاهَا ثَلَاثَةَ قُرُونٍ. [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣٠]\nذكر فيه حديث أمِ عطية السالف في الباب قبله بزيادة: \"اغْسِلْنَهَا وِتْرًا\" وكان فيه: \"ثلاثًا أو خمسًا أو سبعًا\" وكان فيه أنه قال: \"ابدأنَّ بِمَيَامِنِهَا وَمَوَاضِعِ الوُضُوءِ مِنْهَا\" وكان فيه أن أم عطية قالت: وَمَشَطْنَاهَا ثَلَاثَةَ قُرُونٍ.\nوشيخه فيه محمد وهو: ابن سلام، كما نسبه ابن السكن (^١).\n_________\n(^١) نقله الجياني في \"تقييد المهمل\" ٣/ ١٠٢٠ - ١٠٢١ عن ابن السكن، وقال: وقد صرح البخاري باسمه في الأضاحي [حديث (٥٥٥٠)] وغير موضع، فقال: حدثنا محمد بن سلام، نا عبد الوهاب.\nوقال الحافظ في \"الفتح\" ٣/ ١٣٠: محمد شيخه لم ينسب في أكثر الروايات، ووقع عند الأصيلي: حدثنا محمد بن المثنى.\nوقال نحو هذا الكلام في \"هدي الساري\" ص ٢٣٨.\nوجزم زكريا الأنصاري في \"المنحة\" بأنه ابن المثنى، قال: كما في مسلم.\nقلت: حديث مسلم (٩٣٩/ ٣٦ - ٤٣) ليس فيه عن محمد بن المثنى، والله أعلم.","vol":"9","page":455},{"text":"وفقه الباب سلف في الباب قبله، ومعنى أمره بالوتر: ليستشعر المؤمن في أفعاله بالوحدانية، كما قال - ﷺ - لسعد حين رآه يشير بإصبعين في دعائه: \"أحِّدْ أحِّدْ\" (^١) وإنما أمر بالبداءة باليمين؛ لأنه كان يحب التيمن في شأنه كله أي: في التنظفات (^٢).\nوقوله: (\"مواضع الوضوء منها\") معناه عند مالك أن يبدأ بها عند الغسل الذي هو محض العبادة في غسل الجسد من أذى وهو المستحب.\nوقال أبو حنيفة: لا يوضأ الميت. وقد سلف الخلاف فيه في الباب قبله.\nوقولها: (ومشطنا رأسها ثلاثة قرون) أي: ثلاثة ضفائر ضفيرتين وناصيتها كما جاء مبينا في رواية أخرى (^٣). وبه قال الشافعي وأحمد إسحاق وابن حبيب (^٤)، وقال الأوزاعي والكوفيون: لا يستحب المشط ولا الضفر بل يرسل الشعر عَلَى جانبيها مفرقًا (^٥). ولم يعرف ابن القاسم الضفر بل قال: يلف (^٦). وقيل تجعل الثلاث خلفها وهو\n_________\n(^١) رواه أبو داود (١٤٩٩)، والنسائي ٣/ ٣٨، وأحمد ٢/ ٤٢٠، وأبو يعلى ٢/ ١٢٣ (٧٩٣)، والحاكم ١/ ٥٣٦، والضياء في \"المختارة\" ٣/ ١٤٩ (٩٤٧) من طريق الأعمش عن أبي صالح، عن سعد.\nوفي الباب عن أبي هريرة وبعض أصحاب النبي - ﷺ -.\nوأشار الدارقطني لصحة حديث سعد في \"العلل\" ٤/ ٣٩٧.\nوقال الحاكم: حديث صحيح على شرطهما، إن كان أبو صالح سمع من سعد.\nوصححه الألباني في \"صحيح أبي داود\" (١٣٤٤) قال: إسناده صحيح على شرط الشيخين.\n(^٢) من ذلك ما سلف برقم (١٦٨) عن عائشة قالت: كان النبي - ﷺ - يعجبه التيمن في تنعله وترجله وطهوره، وفي شأنه كله. ورواه مسلم (٢٦٨).\n(^٣) تأتي هذِه الرواية برقم (١٢٦٢) باب: يجعل شعر المرأة ثلاثة قرون.\n(^٤) \"الأم\" ١/ ٢٣٥، \"المغني\" ٣/ ٣٩٣، \"المنتقى\" ٢/ ٦.\n(^٥) انظر: \"المغني\" ٣/ ٣٩٣.\n(^٦) انظر: \"المنتقى\" ٢/ ٦.","vol":"9","page":456},{"text":"السنة كما سيأتي، وادعى من منع بأنه لم يطلع الشارع عليه وهو غلط منه ففي صحيح ابن حبان: \"واجعلن لها ثلاثة قرون\" (^١).\nووقع في كلام ابن بطال: إنه لا يحفظ ذكر السبع في حديث أم عطية إلا من رواية حفصة بنت سيرين عنها ولم يرو ذَلِكَ محمد بن سيرين، عن أم عطية إلا أنه روى هذِه الألفاظ عن أخته، عن أم عطية، وروى سائره عن أم عطية، ولا يضره ذَلِكَ، وإنما ذكره بناء عَلَى مذهبه يكرر إلى السبع وإن لم يحصل الإنقاء زيد (^٢).\n_________\n(^١) \"صحيح ابن حبان\" ٧/ ٣٠٤ - ٣٠٥ (٣٠٣٣) كتاب: الجنائز، باب: فصل في الغسل.\n(^٢) \"شرح ابن بطال\" ٣/ ٢٥٣.","vol":"9","page":457},{"text":"<span data-type='title' id=toc-1027>١٠ - باب يُبْدَأُ بِمَيَامِنِ المَيِّتِ</span>\n١٢٥٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا خَالِدٌ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ - فِي غَسْلِ ابْنَتِهِ: \"ابْدَأْنَ بِمَيَامِنِهَا وَمَوَاضِعِ الوُضُوءِ مِنْهَا\". [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣٠]\nذكر فيه حديث أم عطية أيضًا: \"ابْدَأْنَ بِمَيَامِنِهَا وَمَوَاضِعِ الوُضُوءِ مِنْهَا\". وقد عرفت حكمه في الباب قبله، ومواضع الوضوء أفضل الميامن وفضلت؛ لأنها موضع الغرة والتحجيل، قال ابن سيرين: يبدأ بها ثمَّ بالميامن (^١).\nوقال أبو قلابة: يبدأ بالرأس واللحية ثمَّ الميامن (^٢).\n_________\n(^١) رواه عنه ابن أبي شيبة ٢/ ٤٤٩ (١٠٨٩٣) كتاب: الجنائز، باب: ما أول ما يبدأ به من غسل الميت.\n(^٢) رواه عنه عبد الرزاق في \"المصنف\" ٣/ ٣٩٧ - ٣٩٨ (٦٠٧٧) كتاب: الجنائز، باب: غسل الميت.","vol":"9","page":458},{"text":"<span data-type='title' id=toc-1028>١١ - باب مَوَاضِعِ الوُضُوءِ مِنَ المَيِّتِ</span>\n١٢٥٦ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ، عَنْ خَالِدٍ الحَذَّاءِ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ ﵂ قَالَتْ: لَمَّا غَسَّلْنَا بِنْتَ النَّبِيِّ - ﷺ - قَالَ لَنَا وَنَحْنُ نَغْسِلُهَا: \"ابْدَأْنَ بِمَيَامِنِهَا وَمَوَاضِعِ الوُضُوءِ\". [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣١]\nذكر فيه حديث أم عطية المذكور، وقد علمته.","vol":"9","page":459},{"text":"<span data-type='title' id=toc-1029>١٢ - باب هَلْ تُكَفَّنُ المَرْأَةُ فِي إِزَارِ الرَّجُلِ</span>؟\n١٢٥٧ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ حَمَّادٍ، أَخْبَرَنَا ابْنُ عَوْنٍ عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: تُوُفِّيَتْ بِنْتُ النَّبِيِّ - ﷺ -، فَقَالَ لَنَا: \"اغْسِلْنَهَا ثَلَاثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنْ رَأَيْتُنَّ، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي\". فَلَمَّا فَرَغْنَا آذَنَّاهُ، فَنَزَعَ مِنْ حِقْوِهِ إِزَارَهُ وَقَالَ: \"أَشْعِرْنَهَا إِيَّاهُ\". [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣١]\nذكر فيه حديثها أيضًا، ولا خلاف بين العلماء أنه يجوز أن تكفن المرأة في ثوب الرجل وعكسه.\nقال ابن المنذر: وأكثر العلماء يرى أنها تكفن في خمسة أثواب.\nقال ابن القاسم: الوتر أحب إلى مالك في الكفن، وإن لم يوجد إلا ثوبان لفت فيهما (^١).\nوقال أشهب: لا بأس بالإكفان في ثوب الرجل والمرأة.\nوقال ابن شعبان: المرأة في عدد الأكفان أكثر من الرجل وأقله لها خمسة، وقال أبو حنيفة وجماعة: أدنى ما تكفن فيه المرأة ثلاثة أثواب، والسنة فيها خمسة (^٢).\nوقال ابن المنذر: درع وخمار ولفافتان: لفافة تحت الدرع تلف بها، وأخرى فوقه، وثوب لطيف يشد عَلَى وسطها يجمع ثيابها.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥٥٨.\n(^٢) انظر: \"الفتاوى التاتارخانية\" ٢/ ١٤٥.","vol":"9","page":460},{"text":"<span data-type='title' id=toc-1030>١٣ - باب يَجْعَلُ الكَافُورَ فِي آخِرِهِ</span>\n١٢٥٨ - حَدَّثَنَا حَامِدُ بْنُ عُمَرَ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: تُوُفِّيَتْ إِحْدَى بَنَاتِ النَّبِيِّ - ﷺ - فَخَرَجَ فَقَالَ: \"اغْسِلْنَهَا ثَلَاثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنْ رَأَيْتُنَّ بِمَاءٍ وَسِدْرٍ، وَاجْعَلْنَ فِي الآخِرَةِ كَافُورًا أَوْ شَيْئًا مِنْ كَافُورٍ، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي\". قَالَتْ: فَلَمَّا فَرَغْنَا آذَنَّاهُ، فَأَلْقَى إِلَيْنَا حِقْوَهُ فَقَالَ: \"أَشْعِرْنَهَا إِيَّاهُ\".\nوَعَنْ أيُّوبَ، عَنْ حفْصَةَ، أمَّ عَطِيَّةَ - ﵁ - بنَحوِهِ. [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣١]\n\n١٢٥٩ - وَقَالَتْ: إِنَّهُ قَالَ: \"اغْسِلْنَهَا ثَلَاثًا أَوْ خَمْسًا أَوْ سَبْعًا أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنْ رَأَيْتُنَّ\". قَالَتْ حَفْصَةُ: قَالَتْ أُمُّ عَطِيَّةَ ﵂: وَجَعَلْنَا رَأْسَهَا ثَلَاثَةَ قُرُونٍ. [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣٢]\nذكر فيه حديث أم عطية أيضا.","vol":"9","page":461},{"text":"<span data-type='title' id=toc-1031>١٤ - باب نَقْضِ شَعَرِ المَرْأَةِ</span>\nوَقَالَ ابْنُ سِيرِينَ: لَا بَأْسَ أَنْ يُنْقَضَ شَعَرُ المَيِّتِ.\n\n١٢٦٠ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ وَهْبٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ أَيُّوبُ: وَسَمِعْتُ حَفْصَةَ بِنْتَ سِيرِينَ قَالَتْ: حَدَّثَتْنَا أُمُّ عَطِيَّةَ ﵂ أَنَّهُنَّ جَعَلْنَ رَأْسَ بِنْتِ رَسُولِ اللهِ - ﷺ - ثَلَاثَةَ قُرُونٍ نَقَضْنَهُ، ثُمَّ غَسَلْنَهُ، ثُمَّ جَعَلْنَهُ ثَلَاثَةَ قُرُونٍ. [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح:٣/ ١٣٢]\nثم ذكر حديث أم عطية وفيه: ثلاثة قرون نقضنه ثمَّ غسلنه ثمَّ جعلنه ثلاثةَ قرونٍ.\nوأثر ابن سيرين رواه ابن أبي شيبة عن حفص حدثنا أشعث عن محمد أنه كان يقول: إِذَا غُسِّلَت المرأة ذُئِبَ شعرها ثلاثة ذوائب ثمَّ جعل خلفها (^١).\nوالبخاري روى حديث أم عطية عن أحمد، ثنا ابن وهب وهو أحمد بن صالح المصري فيما نسبه ابن السكن (^٢). وقيل: أحمد بن عيسى التستري حكاه الجياني (^٣).\n_________\n(^١) \"المصنف\" ٢/ ٤٥٧ (١٠٩٩٢).\nورواه سعيد بن منصور كما في \"التغليق\" ٢/ ٤٦٢: حدثنا إسماعيل بن إبراهيم، ثنا ابن عون عن محمد بن سيرين.\n(^٢) حكاه عنه الجياني في \"تقييد المهمل\" ٣/ ٩٤٣.\n(^٣) \"تقييد المهمل\" ٣/ ٩٤٤.\nوقال الحافظ في \"الفتح\" ٣/ ١٣٢: قوله: حدثنا أحمد، كذا للأكثر غير منسوب، ونسبه أبو علي بن شبويه عن الفربري: أحمد بن صالح. وجزم زكريا الأنصاري في \"المنحة\" ٣/ ٣٣٠ بأنه ابن صالح.","vol":"9","page":462},{"text":"ومعنى نقضُ شعر المرأة؛ لكي يبلغ الماء البشرة ويعم الغسل جميع جسدها ويضفر شعرها بعده أحسن من استرساله وانتشاره؛ لأن التضفير يجمعه ويضمه.\n_________\nوأفاد العيني فنقل ما قاله المصنف -﵀- ثم قال: قال ابن مسنده الأصفهاني: كلما قال البخاري في \"الجامع\": حدثنا أحمد عن ابن وهب فهو ابن صالح المصري، وإذا حدث عن أحمد بن عيسى ذكره بنسبته.\n\"عمدة القاري\" ٦/ ٤٠٤.","vol":"9","page":463},{"text":"<span data-type='title' id=toc-1032>١٥ - باب كَيْفَ الإِشْعَارُ لِلْمَيِّتِ</span>؟\nوَقَالَ الحَسَنُ: الخِرْقَةُ الخَامِسَةُ تَشُدُّ بِهَا الفَخِذَيْنِ وَالوَرِكَيْنِ تَحْتَ الدِّرْعِ.\n\n١٢٦١ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ وَهْبٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ أَنَّ أَيُّوبَ أَخْبَرَهُ قَالَ: سَمِعْتُ ابْنَ سِيرِينَ يَقُولُ: جَاءَتْ أُمُّ عَطِيَّةَ ﵂ امْرَأَةٌ مِنَ الأَنْصَارِ مِنَ اللاَّتِي بَايَعْنَ، قَدِمَتِ البِصْرَةَ، تُبَادِرُ ابْنًا لَهَا فَلَمْ تُدْرِكْهُ- فَحَدَّثَتْنَا قَالَتْ: دَخَلَ عَلَيْنَا النَّبِيُّ - ﷺ - وَنَحْنُ نَغْسِلُ ابْنَتَهُ فَقَالَ: \"اغْسِلْنَهَا ثَلَاثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنْ رَأَيْتُنَّ ذَلِكَ بِمَاءٍ وَسِدْرٍ، وَاجْعَلْنَ فِي الآخِرَةِ كَافُورًا، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي\". قَالَتْ: فَلَمَّا فَرَغْنَا أَلْقَى إِلَيْنَا حَقْوَهُ فَقَالَ: \"أَشْعِرْنَهَا إِيَّاهُ\". وَلَمْ يَزِدْ عَلَى ذَلِكَ، وَلَا أَدْرِي أَيُّ بَنَاتِهِ. وَزَعَمَ أَنَّ الإِشْعَارَ: الفُفْنَهَا فِيهِ، وَكَذَلِكَ كَانَ ابْنُ سِيرِينَ يَأْمُرُ بِالمَرْأَةِ أَنْ تُشْعَرَ وَلَا تُؤْزَرَ. [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣٣].\nثم ساق حديث أم عطية (^١)، وفي آخره: وَلَا أَدْرِي أَيُّ بَنَاتِهِ. وَزَعَمَ أَنَّ الإِشْعَارَ: الفُفْنَهَا فِيهِ، وَكَذَلِكَ كَانَ ابن سِيرِينَ يَأُمُرُ بِالمَرْأَةِ أَنْ تُشْعَرَ وَلَا تُؤْزَرَ.\nوقد أسلفنا أنها زينب، وفسر عطاء الأشعار باللف أيضًا، فإذا لفت فيه فما ولي جسمها منه فهو شعار لها، وما فضل منه، فتكرير لفه عليها أستر لها من أن تؤزر فيه مطلقًا دون أن يلف عليها ما فضل منه فلذلك فسر أن الإشعار أريد به لفها في الإزار، وكان ابن سيرين أعلم التابعين بعمل الموتى هو وأيوب بعده كما سلف.\n_________\n(^١) تنبيه: أهمل البخاري -﵀- ذكر نسب شيخه في هذا الموضع أيضًا، وقد تقدم الكلام عليه في الحديث السالف.\nوجزم زكريا الأنصاري في هذا الموضع من \"منحته\" بأنه ابن صالح أيضًا، قال: كما في نسخة.","vol":"9","page":464},{"text":"وقول الحسن السالف (^١) حسن في غير الإزار الذي أعطاهن رسول الله - ﷺ - إياه؛ لأنه أراد أن يعمها به، وابن سيرين أعلم بما روى بل إنه المفهوم من كلام الشارع. وقول الحسن: في الخامسة قاله ابن القاسم أن المرأة تزاد عَلَى ثلاثة أثواب مئزر وخمار لحاجتها إلى الستر (^٢).\n_________\n(^١) تعليق الحسن المذكور قبل حديث الباب هذا وصله ابن أبي شيبة في \"مصنفه\" ٢/ ٤٦٥ (١١٠٨٧): حدثنا عبد الأعلى عن هشام عن الحسن قال: تكفن المرأة في خمسة أثواب: درع وخمار وحقو ولفافتين. ذكر ذلك الحافظ في \"تغليق التعليق\" ٢/ ٤٦٣.\nوكذا عزاه في \"الفتح\" ٣/ ١٣٣ فقال: قد وصله ابن أبي شيبة نحوه.\n(^٢) انظر: \"المنتقى\" ٢/ ٨.","vol":"9","page":465},{"text":"<span data-type='title' id=toc-1033>١٦ - باب هَلْ يُجْعَلُ شَعَرُ المَرْأَةِ ثَلَاثَةَ قُرُونٍ</span>؟\n١٢٦٢ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أُمِّ الهُذَيْلِ، عَنْ أُمِّ عَطِيَّةَ ﵂ قَالَتْ: ضَفَرْنَا شَعَرَ بِنْتِ النَّبِيِّ - ﷺ -. تَعْنِي ثَلَاثَةَ قُرُونٍ. وَقَالَ وَكِيعٌ: قَالَ سُفْيَانُ: نَاصِيَتَهَا وَقَرْنَيْهَا. [انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣٣]\nذكر فيه حديث أم عطية أيضًا: ضَفَرْنَا شَعَرَ بِنْتِ النَّبِيَّ - ﷺ -. تَعْنِي ثَلَاثَةَ قُرُونٍ. وَقال وَكيعٌ: قال سُفْيَانُ: نَاصِيَتَهَا وَقَرْنَيْهَا. وقد سلف ما فيه.\nوقوله: وقال وكيع. رواه الإسماعيلي من حديث عبد الله بن عمرو عنه به (^١)، ورواه من حديث البخاري عن سفيان وقبيصة عن سفيان، ورواه الفريابي عن سفيان.\n_________\n(^١) رواه الإسماعيلي في \"المستخرج\" كما في \"التغليق\" ٢/ ٤٦٣: حدثنا محمد بن علوية، ثنا عمرو بن عبد الله، ثنا وكيع، عن سفيان، عن هشام، عن حفصة بنت سيرين، عن أم عطية قالت: لما غسلنا ابنة النبي - ﷺ - ضفرنا شعرها ثلاثة قرون ناصيتها وقرنيا ثم ألقينها خلفها.\nثم قال: حفصة بنت سيرين هي أم الهذيل.\nتنبيه: ذكر المصنف -﵀- أن الحديث رواه الإسماعيلي من حديث عبد الله ابن عمرو عن وكيع، والذي وقع في \"المستخرج\" كما نقله الحافظ: عمرو بن عبد الله.\nوالصواب ما وقع في \"التغليق\"؛ ففي ترجمة وكيع من \"التهذيب\" ٣/ ٤٦٩ ذكر المزي في الرواة عنه: عمرو بن عبد الله الأودي، وليس فيهم من يسمى عبد الله بن عمرو. والله أعلم.","vol":"9","page":466},{"text":"<span data-type='title' id=toc-1034>١٧ - باب يُلْقَى شَعَرُ المَرْأَةِ خَلْفَهَا</span>\n١٢٦٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ هِشَامِ بْنِ حَسَّانَ قَالَ: حَدَّثَتْنَا حَفْصَةُ، عَنْ أُمِّ عَطِيَّةَ ﵂ قَالَتْ: تُوُفِّيَتْ إِحْدَى بَنَاتِ النَّبِيِّ - ﷺ -، فَأَتَانَا النَّبِيُّ - ﷺ - فَقَالَ: \"اغْسِلْنَهَا بِالسِّدْرِ وِتْرًا ثَلَاثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنْ رَأَيْتُنَّ ذَلِكَ، وَاجْعَلْنَ فِي الآخِرَةِ كَافُورًا أَوْ شَيْئًا مِنْ كَافُورٍ، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي\". فَلَمَّا فَرَغْنَا آذَنَّاهُ، فَأَلْقَى إِلَيْنَا حِقْوَهُ، فَضَفَرْنَا شَعَرَهَا ثَلَاثَةَ قُرُونٍ وَأَلْقَيْنَاهَا خَلْفَهَا.\n[انظر: ١٦٧ - مسلم: ٩٣٩ - فتح: ٣/ ١٣٤]\nذكر فيه حديث أم عطية أيضًا وفيه: فَضَفَرْنَا شَعَرَهَا ثَلَاثَةَ قُرُونٍ وَأَلْقَيْنَاهَا خَلْفَهَا. يعني: تحت الثياب قبل أن يجعل عليها شيء من الثياب، وقد سلفت الإشارة إلى هذا وأنه السنة.","vol":"9","page":467},{"text":"<span data-type='title' id=toc-1035>١٨ - باب الثِّيَابِ البِيضِ لِلْكَفَنِ</span>\n١٢٦٤ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ [بنُ المبَارَكِ]، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - كُفِّنَ فِي ثَلَاثَةِ أَثْوَابٍ يَمَانِيَةٍ بِيضٍ سَحُولِيَّةٍ مِنْ كُرْسُفٍ، لَيْسَ فِيهِنَّ قَمِيصٌ وَلَا عِمَامَةٌ. [١٢٧١، ١٢٧٢، ١٢٧٣، ١٣٨٧ - مسلم: ٩٤١ - فتح: ٣/ ١٣٥]\nذكر فيه حديث عائشة ﵂: أنه - ﷺ - كُفِّن فِي ثَلَاثَةِ أَثْوَابٍ يَمَانِيَةٍ بِيضٍ سَحُوليَّةٍ مِنْ كُرْسُفٍ، لَيْسَ فِيهِنَّ قَمِيصٌ وَلَا عِمَامَةٌ.\nهذا الحديث أخرجه مسلم والأربعة (^١)، وترجم لَهُ البخاري أيضًا: الكفن بغير قميص (^٢)، والكفن بغير عمامة (^٣)، وهو أصح الروايات في كفنه، والحلة اشتريت ليكفن فيها فلم يكفن فيها، كما أخرجه مسلم (^٤).\nولأبي داود: كفن في ثوبين وبردة حبرة. قالت عائشة: أتوا بالبرد ولكنهم ردوه ولم يكفنوه فيه (^٥).\nوفي الترمذي: كفن في ثلاثة أثواب: حُلَّة نجرانية وقميصه الذي مات فيه (^٦).\n_________\n(^١) مسلم (٩٤١)، وأبو داود (٣١٥١)، والترمذي (٦٩٩)، والنسائي ٤/ ٣٥، وابن ماجه (١٤٦٩).\n(^٢) يأتي برقم (١٢٧١ - ١٢٧٢).\n(^٣) يأتي برقم (١٢٧٣).\n(^٤) مسلم (٩٤١).\n(^٥) \"سنن أبي داود\" (٣١٥٢) كتاب: الجنائز، باب: في الكفن.\n(^٦) لم أقف عليه في \"جامع الترمذي\"، ولما طرَّفه المزي في \"التحفة\" ٥/ ٢٥٠ (٦٤٩٦) قصر عزوه على أبي داود وابن ماجه.\nوالحديث ذكره المصنف -﵀- في \"الإعلام\" ٤/ ٤١٧، وخرجه في \"البدر المنير\" ٥/ ٢١٣ وقصر عزوه في المصدرين على أحمد في \"المسند\" وأبي داود =","vol":"9","page":468},{"text":"وفي ابن ماجه: في ثلاث رياط بيض سحولية (^١).\nولابن سعد عن الشعبي: برد يمانية غلاظ: إزار ورداء ولفافة (^٢).\nوروى علي: في سبعة، ولا يصح (^٣).\n_________\n= وابن ماجه، ولم يعزه للترمذي.\nوالحديث رواه أبو داود (٣١٥٣) وابن ماجه (١٤٧١) وأحمد ١/ ٢٢٢، والطبراني ١١/ ٤٠٤ - ٤٠٥ (١٢١٤٦)، والبيهقي ٣/ ٤٠٠ من طريق عبد الله بن إدريس عن يزيد بن أبي زياد عن مقسم عن ابن عباس قال: كفن رسول الله - ﷺ - في ثلاثة أثواب نجرانية، الحلة ثوبان وقميصه الذي مات فيه.\nوالحديث ضعفه النووي في \"شرح مسلم\" ٧/ ٨، وفي \"خلاصة الأحكام\" ٢/ ٩٥ (٣٣٧٥)، والذهبي في \"المهذب\" ٣/ ١٣٣٢ (٥٩٣٠)، والمصنف في \"الإعلام\" ٤/ ٤١٧، وفي \"البدر المنير\" ٥/ ٢١٣. والحافظ في \"التلخيص\" ٢/ ١٠٨، وفي \"الدارية\" ١/ ٢٣٠، والشوكاني في \"النيل\" ٢/ ٧٠١. والألباني في \"ضعيف ابن ماجه\" (٣١٨).\n(^١) ابن ماجه (١٤٧٠) من حديث عبد الله بن عمر.\nوحسن البوصيري إسناده في \"الزوائد\" (٤٩٠)، وصححه الألباني في \"صحيح ابن ماجه\" (١٢٠٠) بحديث عائشة.\n(^٢) \"الطبقات الكبرى\" ٢/ ٢٨٥.\n(^٣) رواه ابن سعد في \"الطبقات الكبرى\" ٢/ ٢٨٧، وأحمد ١/ ٩٤، ١٠٢، والبزار في \"البحر الزخار\" ٢/ ٢٤٥ (٦٤٦)، وابن حبان في \"المجروحين\" ٢/ ٣، وابن عدي ٩/ ٢٠٥، والضياء في \"المختارة\" ٢/ ٣٥١ (٧٣٣) من طريق حماد بن سلمة، عن عبد الله بن محمد بن عقيل، عن محمد بن علي ابن الحنفية، عن أبيه علي.\nقال ابن حبان: عبد الله بن محمد بن عقيل سيء الحفظ.\nوالحديث ضعفه ابن حزم في \"المحلى\" ٥/ ١١٨ - ١١٩. وابن الجوزي في \"العلل\" ٢/ ٤١٥. وأعله ابن طاهر في \"التذكرة\" بابن عقيل كما نقله المصنف عنه في \"البدر المنير\" ٥/ ٢١٥. وكذا أعله الحافظ في \"التلخيص\" ٢/ ١٠٨.\nوقال المصنف في \"البدر\" ٥/ ٢١٥ والألباني في \"أحكام الجنائز\" ص ٨٥: حديث منكر.","vol":"9","page":469},{"text":"وللبزار: ثلاثة سحولية وقميصه وعمامته وسراويله والقطيفة التي جعلت تحته.\nويمانية بتخفيف الياء عَلَى الفصيح، وسحولية بفتح السين عَلَى الأكثر أي بيض، وقال الأزهري: بالفتح مدينة وبالضم الثياب (^١)، وحكى ابن الأثير الضم في القرية (^٢).\nوالكرسف: القطن. والتكفين واجب بالإجماع (^٣)، وأبعد من قال: إنه سنة. ومحله أصل التركة ويقدم عليه ما تعلق بالعين كالجاني والمرهون وغيرهما (^٤). وانفرد خلاس بن عمر، فقال: إنه من ثلث التركة (^٥)، وقال طاوس: إن كان المال قليلًا فمن الثلث وإلا فمن رأس المال (^٦)، فإن كفن في واحد فهو الواجب. قال أبو حنيفة: ويكون مسيئًا والأفضل ثلاثة: وأجمعوا- كما قال أبو عمر أنه لا يكفن في ثوب يصف ما تحته (^٧).\nوروي من حديث أبي هريرة - ﵁ - أنه - ﷺ - زر قميصه الذي كفن فيه. قال ابن سيرين: وأنا زررت عَلَى أبي هريرة. قال ابن عون: وأنا زررت عَلَى ابن سيرين. قال حماد: وأنا زررت عَلَى ابن عون (^٨).\n_________\n(^١) \"تهذيب اللغة\" ٢/ ١٦٤٥.\n(^٢) \"النهاية\" ٢/ ٣٤٧.\n(^٣) نقله ابن حزم في \"مراتب الإجماع\" ص ٦١.\n(^٤) كأن تكون التركة شيئا مرهونا أو عبدا جانيا.\n(^٥) رواه عنه عبد الرزاق في \"المصنف\" ٣/ ٤٣٥ - ٤٣٦٥ (٦٢٢٥).\nقال الحافظ في \"الفتح\" ٣/ ١٤١: قال ابن المنذر: إنها رواية شاذة.\n(^٦) رواه عبد الرزاق (٦٢٢٦). وراجع كلام ابن المنذر السالف نقله.\n(^٧) \"الاستذكار\" ٨/ ٢١٦.\n(^٨) حديث رواه ابن عدي في \"الكامل\" ١/ ٣١٠، والخطيب في \"تاريخ بغداد\" ٤/ ٢٥٩ - ٢٦٠. قال الخطيب: لا يصح رفعه. وقال المصنف في \"البدر المنير\" ٥/ ٢١٢: حديث منكر.","vol":"9","page":470},{"text":"وقوله: (ليس فيها قميص ولا عمامة). حمله الشافعي والجمهور عَلَى أنه ليس في الكفن موجودٌ فلا يستحب ذَلِكَ وهو تأويل البخاري فإنه ترجم عليه كما سيأتي: الكفن بغير قميص (^١)، والكفن بغير عمامة (^٢).\nوحمله مالك وأبو حنيفة عَلَى أنه ليس معدودًا بل يحتمل أن يكون ثلاثة أثواب زيادة عليها ولا يكره عندنا التكفين فيهما عَلَى الأصح، وهما مباحان عند المالكية وكان جابر وعطاء لا يعممان الميت، وقال بهما ابن عمر. وأبعد بعضهم فقال المراد بقولها (^٣): ليس فيها قميص أي: جديد، أو له دخاريص، أو الذي غسل فيه بل نزع عنه.\nوفيه استحباب التكفين في الأبيض كما ترجم لَهُ، وهو إجماع، وقد\nأمر به - ﷺ - في حديث صحيح في \"جامع الترمذي\" وغيره (^٤) والكفن في غيره جائز، ومن أطلق عليه الكراهية فمعناها خلاف الأولى ولو كانت\n_________\n(^١) يأتي برقم (١٢٧١ - ١٢٧٢).\n(^٢) يأتي برقم (١٢٧٣).\n(^٣) في الأصل: بقوله.\n(^٤) الترمذي (٩٩٤) من طريق عبد الله بن عثمان بن خيثم، عن سعيد بن جبير، عن ابن عباس مرفوعًا: \"البسوا من ثيابكم البياض فإنها من خير ثيابكم، وكفنوا فيها موتاكم\".\nورواه أيضًا أبو داود (٣٨٧٨، ٤٠٦١)، وابن ماجه (١٤٧٢، ٣٥٦٦)، وأحمد ١/ ٢٤٧، ٢٧٤، ٣٢٨، ٣٥٥، ٣٦٣، والبيهقي ٣/ ٢٤٥، ٥/ ٣٣.\nوالحديث صححه ابن حبان ١٢/ ٢٤٢ (٥٤٢٣)، والحاكم ١/ ٣٥٤ على شرط مسلم. وابن القطان في \"بيانه\" ٢/ ١٨٠. والنووي في \"المجموع\" ٧/ ٢٢٤.\nوالمصنف -﵀- هنا، وفي شرح حديث (٥٨٢٦) كما سيأتي، وفي \"البدر المنير\" ٤/ ٦٧١. والألباني في \"أحكام الجنائز\" ص ٨٢ على شرط مسلم، وصححه في \"مختصر الشمائل\" (٥٤)، وفي \"صحيح ابن ماجه\" (١٢٠١).","vol":"9","page":471},{"text":"كلها حبرة لم تكره؛ لأنه - ﷺ - كان يلبسها في العيدين والجمعة، وتكره المصبغات وغيرها من ثياب الزينة.\nوفي المعصفر قولان للمالكية: قالوا: ويكره السواد، قالوا: ويجوز بالوَرْس والزعفران.\nوفي الحرير ثلاثة أقوال عندهم، ثالثها: يجوز للنساء دون الرجال (^١)، وجره عامة العلماء التكفين فيه مطلقًا. قال ابن المنذر: ولا أحفظ خلافه.\nفرع:\nغسل - ﷺ - في قميص، والظاهر أنه نزع؛ لئلا يصير شفعا؛ ولئلا يؤدي إلى بلاء الكفن.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥٦٣ - ٥٦٤.","vol":"9","page":472},{"text":"<span data-type='title' id=toc-1036>١٩ - باب الكَفَنِ فِي ثَوْبَيْنِ</span>\n١٢٦٥ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵃ - قَالَ: بَيْنَمَا رَجُلٌ وَاقِفٌ بِعَرَفَةَ إِذْ وَقَعَ عَنْ رَاحِلَتِهِ فَوَقَصَتْهُ -أَوْ قَالَ: فَأَوْقَصَتْهُ- قَالَ: النَّبِيُّ - ﷺ -: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْنِ، وَلَا تُحَنِّطُوهُ، وَلَا تُخَمِّرُوا رَأْسَهُ، فَإِنَّهُ يُبْعَثُ يَوْمَ القِيَامَةِ مُلَبِّيًا\". [١٢٦٦، ١٢٦٧، ١٢٦٨، ١٨٣٩، ١٨٤٩، ١٨٥٠، ١٨٥١ - مسلم: ١٢٠٦ - فتح: ٣/ ١٣٥]\nذكر فيه حديث ابن عباس: بَيْنَمَا رَجُلٌ وَاقِفٌ بِعَرَفَةَ إِذْ وَقَعَ عَنْ رَاحِلَتِهِ فَوَقَصَتْهُ -أَوْ قال: فَأَوْقَصَتْهُ- قال النَّبِيُّ - ﷺ -: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ .. \" الحديث.\nوأخرجه مسلم أيضًا (^١). وترجم عليه باب: الحنوط للميت، ثمَّ ذكره ولفظه فأقصعته أو قال: فأقعصته، وفيه: \"ولا تحنطوه\" (^٢) ثمَّ ترجم عليه باب: كيف يكفن المحرم ثمَّ ذكره فيه من طريقين عن ابن عباس (^٣)، وهذا الرجل لا أعلمه ورد مسمى، وكان وقوعه عنها عند الصخرات موقف رسول الله - ﷺ -، كما قاله ابن حزم (^٤).\nوفيه: إطلاق الواقف عَلَى الراكب.\nوالراحلة: الناقة تطلق عَلَى الذكر والأنثى.\nوالوقص: كسر العنق، والظاهر أن: (أو) من الراوي عن ابن عباس وهما لغتان والثلاثي أفصح.\n_________\n(^١) \"صحيح مسلم\" (١٢٠٦) كتاب: الحج، باب: ما يفعل بالمحرم إذا مات.\n(^٢) سيأتي برقم (١٢٦٦).\n(^٣) يأتيا برقم (١٢٦٧ - ١٢٦٨).\n(^٤) انظر: \"حجة الوداع\" ص ١٢٠، ١٧١.","vol":"9","page":473},{"text":"والقعص: قتله لحينه، ومنه قعاص الغنم، والقصع: الشدخ وهو خاص بكسر العظم، وقد يستعار في كسر الرقبة عَلَى بعده.\nوقوله: (\"لا تحنطوه\") هو بالحاء المهملة؛ أي: لا تمسوه حنوطًا، والحنوط والحناط أخلاط من طيب تجمع للميت خاصة لا تستعمل في غيره. وترجم لَهُ الحنوط (^١)؛ لأن فيه: \"ولا تحنطوه\" للمحرم؛ فدل أنه إِذَا لم يكن محرمًا يحنط وهو مستحب عَلَى الأصح، وقيل: واجب وجزم ابن الحاجب استحبابه، ثمَّ قال: والكافور أولى (^٢)، وهو يفهم أنه غير الحنوط وهو أحد أجزاء الحنوط والتخمير التغطية.\nوقوله: (\"ولفوه في ثوبيه\") إنما لم يزده ثالثًا؛ إكرامًا له كما في الشهيد لم يزد عَلَى ثيابه.\nوقوله: (\"فإنه يبعث يوم القيامة ملبيا\") معناه: عَلَى هيئته التي مات عليها؛ ليكون ذَلِكَ علامة لحجه، كالشهيد يأتي وأوداجه تشخب دمًا، وقال الداودي: يخرج من قبره فيأتي بما كان بقي عليه وهو غيرهن، وفي رواية أخرى: \"ملبدًا\" (^٣). أي: عَلَى هيئته ملبدًا شعره بصمغ ونحوه، وفي أفراد مسلم: \"ولا رأسه\" (^٤) قال البيهقي: وذِكْر الوجه وَهَمٌ من بعض رواته في الإسناد، والمتن الصحيح: \"لا تغطوا رأسه\" كذا أخرجه البخاري، وذكر الوجه فيه غريب (^٥).\n_________\n(^١) الحديث التالي (١٢٦٦).\n(^٢) \"مختصر ابن الحاجب\" ص ٦٧.\n(^٣) رواه مسلم (١٢٠٦/ ٩٩) كتاب: الحج، باب: ما يفعل بالمحرم إذا مات.\n(^٤) \"صحيح مسلم\" (١٢٠٦/ ٩٩) كتاب: الحج، باب: ما يفعل بالحرم إذا مات.\n(^٥) \"السنن الكبرى\" ٣/ ٣٩٣، كتاب: الجنائز، باب: المحرم يموت.","vol":"9","page":474},{"text":"أما فوائده:\nفالأولى: قال مالك وأبو حنيفة: لا أحب لأحد أن يكفن في أقل من ثلاثة أثواب، وإن كفن في ثوبين فحسن عَلَى ظاهر هذا الحديث: في ثوبيه.\nالثانية: ظاهر الحديث بقاء حكم الإحرام بعد الموت، وبه قال عثمان، وعلي، وابن عباس، وعطاء، والثوري، وإسحاق، والشافعي، وأحمد، وأهل الظاهر فيحرم ستر رأسه وتطييبه ولم يقل به مالك ولا أبو حنيفة، وهو مذهب الحسن، والأوزاعي، وحكي عن عثمان، وعائشة، وابن عمر، وطاوس وهو مقتضى القياس؛ لأن بالموت انقطع التكليف (^١).\nوالشافعي قدم ظاهر الحديث عَلَى القياس، وأجيب عن الحديث بأنه خاص بذلك الرجل، ولذلك قال: \"فإنه\" وما قال: المحرم ولذلك لا يطاف به، ولا يكمل مناسكه ولأنه أمر بغسله بالسدر والمحرم ممنوع منه، كما حكاه ابن المنذر في \"إشرافه\" وهو غريب عنه.\nوللشافعي أن يقول: العلة الإحرام وهي عامة في كل محرم، والأصل عدم الخصوص، وقد ثبت أنه - ﷺ - قال: \"يبعث المرء عَلَى ما مات عليه\" (^٢) وهو عام في كل صورة ومعنى، والشهيد يأتي يوم القيامة ودمه شهيد، واعتذر الداودي فقال: لم يبلغ مالكًا هذا الحديث. فإن قُلْت: قَدْ غسل ابن عمر وابنه واقدًا بالجحفة وخمر رأسه ووجهه، وكفنه يوم مات وهو محرم، وقال: لولا أنه أحرم\n_________\n(^١) انظر: \"المجموع\" ٥/ ١٦٦، \"المغني\" ٣/ ٤٧٨.\n(^٢) رواه مسلم (٢٨٧٨/ ٨٣) من حديث جابر.","vol":"9","page":475},{"text":"لطيبناه. أخرجه في \"الموطأ\" (^١).\nقلتُ: لعله لم تبلغه السنة، وفي \"مصنف ابن أبي شيبة\" عن عطاء سُئِلَ عن المحرم يغطي رأسه إِذَا مات؟ [قال] (^٢): غطّى ابن عمر وكشف غيره.\nوقال طاوس: يغيب رأس المحرم إِذَا مات.\nوقال الحسن: إِذَا مات المحرم فهو حلال، وكذا قاله علي وعائشة، وعامر (^٣).\nوقال أبو جعفر: المحرم يغطى رأسه ولا يكشف.\nقال ابن حزم: وصح عن عائشة تحنيطه وتطييبه وتخمير رأسه. قال: وقد صح عن عثمان خلافه (^٤).\nالثالثة: فيه أن الكفن منَ رأس المال وقد سلف.\nالرابعة: أن المحرم لا يكفن إلا في مثل لباسه غير مخيط.\nالخامسة: أن للمحرم أن يبدل ثوبيه بثوبين غيرهما لرواية \"وكفنوه في ثوبين\"، وقد ذكرها البخاري كذلك من ثلاث طرق وإن كان في الرواية: \"ثوبين\".\nالسادسة: غسله بالسدر وأنه جائز للمحرم وفيه رد عَلَى مالك وأبي حنيفة وآخرين حيث منعوه.\nالسابعة: أن إحرام الرجل في الرأس دون الوجه ورواية الوجه، قد علمت ما فيها، وفي رواية للطرطوشي في كتاب \"الحج\" من حديث أبي الشعثاء عنه مرفوعًا: \"لا تخمروا رأسه وخمروا وجهه\" (^٥).\n_________\n(^١) \"موطأ مالك\" ١/ ٤١٥ (١٠٤٨) كتاب: المناسك، باب: تخمير المحرم وجهه.\n(^٢) ليست بالأصل، والمثبت من \"مصنف ابن أبي شيبة\".\n(^٣) \"المصنف\" ٣/ ٢٩٠ (١٤٤٢٨ - ١٤٤٣١).\n(^٤) \"المحلى\" ٥/ ١٥١.\n(^٥) روى الشافعي في \"المسند\" ١/ ٢٠٥ (٥٦٨)، ومن طريقه البيهقي ٣/ ٣٩٣ من =","vol":"9","page":476},{"text":"الثامنة: أن الميت إِذَا مات محرمًا لا يكمل عليه غيره كالصلاة، وقد وقع أجره عَلَى الله.\nالتاسعة: فيه أن من شرع في طاعة ثمَّ حال بينه وبين إتمامها الموت فيرجى لَهُ أن الله تعالى يكتبه في الآخرة من أهل ذَلِكَ العمل، ويقبله منه إِذَا صحت النية، ويشهد لَهُ قوله تعالى: ﴿وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا﴾ [النساء: ١٠٠] الآية.\nالعاشرة: الموت يبطل الصلاة وفي الصوم وجهان:\nأصحهما: نعم كالصلاة.\nوالثاني: لا كالإحرام؛ لأنه - ﷺ - قال لعثمان: \"أنت تفطر عندنا الليلة\" رواه ابن حبان في \"صحيحه\" (^١)، والحاكم في \"مستدركه\"، وقال: صحيح الإسناد (^٢).\n_________\n= طريق سفيان، عن إبراهيم بن أبي حرة، عن سعيد بن جبير، عن ابن عباس أن النبي - ﷺ - قال: \"خمروا وجهه ولا تخمروا رأسه .. \" الحديث.\nوالحديث حسن إسناده المصنف -﵀- في \"خلاصة البدر المنير\" ٢/ ٣١.\n(^١) \"صحيح ابن حبان\" ١٥/ ٣٥٧ - ٣٦١ (٦٩١٩).\nورواه أيضًا إسحاق بن راهويه في \"مسنده\" كما في \"المطالب العالية\" ١٨/ ٤٢ - ٤٧ (٤٣٧٢)، والبزار في \"البحر الزخار\" ٢/ ٤٢ - ٤٥ من طريق المعتمر بن سليمان عن أبيه عن أبي نضرة عن أبي سعيد مولى أبي أسيد الأنصاري قال: سمع عثمان .. الحديث مطولًا.\nقال البوصيري في \"الإتحاف\" ٨/ ١٠، والحافظ في \"المطالب\" ١٨/ ٤٧: رواته [وقال الحافظ: رجاله] ثقات سمع بعضهم من بعض.\nوقال في \"مختصر زوائد البزار\" ٢/ ١٦٩: إسناده صحيح؛ لأن أبا سعيد ثقة، والباقون من رجال الصحيح.\n(^٢) \"المستدرك\" ٣/ ١٠٢ - ١٠٣ من حديث ابن عمر، مختصرًا.","vol":"9","page":477},{"text":"فائدة:\nقال ابن التين في كتاب الحج في قوله: \"ولا تغطوا رأسه\": دلالة عَلَى أن للإحرام تعلقًا بها، وكذلك الوجه، وبه قال ابن عمر ومالك، وغطى عثمان وجهه. قال: واختلف أصحابنا: هل ذَلِكَ عَلَى الكراهة أو التحريم؟ وقال أبو حنيفة: الوجه كالرأس. وقال الشافعي: لا تعلق له بالوجه.","vol":"9","page":478},{"text":"<span data-type='title' id=toc-1037>٢٠ - باب الحَنُوطِ لِلْمَيِّتِ</span>\n١٢٦٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: بَيْنَمَا رَجُلٌ وَاقِفٌ مَعَ رَسُولِ اللهِ - ﷺ - بِعَرَفَةَ إِذْ وَقَعَ مِنْ رَاحِلَتِهِ فَأَقْصَعَتْهُ -أَوْ قَالَ: فَأَقْعَصَتْهُ- فَقَالَ رَسُولُ اللهِ - ﷺ -: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْنِ، وَلَا تُحَنِّطُوهُ، وَلَا تُخَمِّرُوا رَأْسَهُ، فَإِنَّ اللهَ يَبْعَثُهُ يَوْمَ القِيَامَةِ مُلَبِّيًا\". [انظر: ١٢٦٥ - مسلم: ١٢٠٦ - فتح: ٣/ ١٣٦]","vol":"9","page":479},{"text":"<span data-type='title' id=toc-1038>٢١ - باب كَيْفَ يُكَفَّنُ المُحْرِمُ</span>\n١٢٦٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵃ -، أَنَّ رَجُلًا وَقَصَهُ بَعِيرُهُ -وَنَحْنُ مَعَ النَّبِيِّ - ﷺوَهْوَ مُحْرِمٌ، فَقَالَ النَّبِيُّ - ﷺ -: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْنِ، وَلَا تُمِسُّوهُ طِيبًا، وَلَا تُخَمِّرُوا رَأْسَهُ، فَإِنَّ اللهَ يَبْعَثُهُ يَوْمَ القِيَامَةِ مُلَبِّدًا\". [انظر: ١٢٦٥ - مسلم: ١٢٠٦ - فتح: ٣/ ١٣٧]\n\n١٢٦٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو وَأَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵃ - قَالَ: كَانَ رَجُلٌ وَاقِفٌ مَعَ النَّبِيِّ - ﷺ - بِعَرَفَةَ فَوَقَعَ عَنْ رَاحِلَتِهِ -قَالَ أَيُّوبُ: فَوَقَصَتْهُ، وَقَالَ عَمْرٌو: فَأَقْصَعَتْهُ- فَمَاتَ، فَقَالَ: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْنِ، وَلَا تُحَنِّطُوهُ، وَلَا تُخَمِّرُوا رَأْسَهُ، فَإِنَّهُ يُبْعَثُ يَوْمَ القِيَامَةِ\" قَالَ أَيُّوبُ: \"يُلَبِّي\". وَقَالَ عَمْرٌو: \"مُلَبِّيًا\". [انظر: ١٢٦٥ - مسلم: ١٢٠٦ - فتح: ٣/ ١٣٧].","vol":"9","page":480},{"text":"<span data-type='title' id=toc-1039>٢٢ - باب الكَفَنِ فِي القَمِيصِ الذِي يُكَفُّ أَوْ لَا يُكَفُّ، وَمَنْ كُفِّنَ بِغَيْرِ قَمِيصٍ</span>\n١٢٦٩ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ عَنِ ابْنِ عُمَرَ ﵄، أَنَّ عَبْدَ اللهِ بْنَ أُبَيٍّ لَمَّا تُوُفِّيَ جَاءَ ابْنُهُ إِلَي النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَعْطِنِي قَمِيصَكَ أُكَفِّنْهُ فِيهِ، وَصَلِّ عَلَيْهِ وَاسْتَغْفِرْ لَهُ، فَأَعْطَاهُ النَّبِيُّ - ﷺ - قَمِيصَهُ فَقَالَ: \"آذِنِّي أُصَلِّي عَلَيْهِ\". فَآذَنَهُ، فَلَمَّا أَرَادَ أَنْ يُصَلِّيَ عَلَيْهِ جَذَبَهُ عُمَرُ - ﵁ - فَقَالَ: أَلَيْسَ اللهُ نَهَاكَ أَنْ تُصَلِّيَ عَلَى المُنَافِقِينَ؟! فَقَالَ: \"أَنَا بَيْنَ خِيرَتَيْنِ، قَالَ: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾ [التوبة: ٨٠] فَصَلَّى عَلَيْهِ، فَنَزَلَتْ: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ [التوبة: ٨٤]. [٤٦٧٠، ٤٦٧٢، ٥٧٩٦ - مسلم: ٢٤٠٠ - فتح: ٣/ ١٣٨]\n\n١٢٧٠ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو سَمِعَ جَابِرًا - ﵁ - قَالَ: أَتَى النَّبِيُّ - ﷺ - عَبْدَ اللهِ بْنَ أُبَيٍّ بَعْدَ مَا دُفِنَ فَأَخْرَجَهُ، فَنَفَثَ فِيهِ مِنْ رِيقِهِ وَأَلْبَسَهُ قَمِيصَهُ.\nذكر فيه حديث ابن عمر: أَنَّ عَبْدَ اللهِ بْنَ أُبَيِّ لَمَّا تُوُفِّيَ جَاءَ ابنهُ إِلَي النَّبِيِّ - ﵁ - فَقال: يَا رَسُولَ اللهِ أَعْطِنِي قَمِيصَكَ أُكَفِّنْهُ فِيهِ، فَأَعْطَاهُ .. الحديث.\nوحديث جابر: أَتَى النَّبِيُّ - ﷺ - عَبْدَ الله بْنَ أُبَيٍّ بَعْدَ مَا دُفِنَ فَأخْرَجَهُ، فَنَفَثَ فِيهِ مِنْ رِيقِهِ وَأَلْبَسَهُ قَمِيصَهُ.\nالشرح:\nهذِه الترجمة ضبطها الدمياطي بخطه (يُكَف) بضم أوله وفتح ثانيه، وقال في الحاشية: صوابه: الذي يكفي أو لا يكفي -بالياء- وليته اقتصر عَلَى الأول، وتبع في الثاني المهلب فإنه قال ذَلِكَ، قال: ومعناه طويلًا","vol":"9","page":481},{"text":"كان ذَلِكَ القميص أو قصيرًا فإنه يجوز الكفن فيه، وكان عبد الله بن أبي طويلًا، ولذلك كسا العباس قميصه، وكان العباس بائن الطول.\nوقال ابن التين: هكذا وقعت هذِه الترجمة فضبطها بعضهم بضم الياء وفتح الكاف وتشديد الفاء، وبعضهم بإسكان الكاف وكسر الفاء، وقرأه بعضهم بضم الياء، والأول أشبه بالمعنى (^١)، وفيهما دلالة عَلَى الكفن في القميص، وقد سلف ما فيه.\nوأجاب المخالف بأنه - ﷺ - إنما دفعه إليه للمكافأة؛ لأنه لما أتي بأسارى بدر كان العباس في جملتهم، ولم يكن عليهم ثوب فنظر - ﷺ - لَهُ قميصًا فوجدوا قميص عبد الله بن أبي يقدر عليه فكساه - ﷺ - إياه فكافأه - ﷺ - بأن كفنه في قميصه، كما سيأتي في البخاري في باب: هل يخرج الميت من القبر لعلة؛ لئلا يكون للكافر عليه يد (^٢).\nوأراد أن يخفف عنه من عذابه مادام ذَلِكَ القميص عليه، ورجاء أن يكون معتقد البعض ما كان يظهر من الإسلام فينفعه الله بذلك، ويدل عليه أن الله إنما أعلمه بأمره ونهاه عن الصلاة عليه وعلى غيره بعد ما صلى عليه، وأما حين صلى عليه لم يعلم حقيقة أمره ولا باطنه، ويجوز أن يكون فعله تألّفًا لابنه ولعشيرته.\nوروى عبد بن حميد في \"تفسيره\" أنه أوصى النبي - ﷺ - لما دعاه إليه بأن تشهد غسلي إِذَا من وتكفني في ثلاثة أثواب من (…) (^٣) وتمشي مع جنازتي وتصلي عليَّ ففعل، وقال الحاكم: مرض ابن أبي في شوال عشرين ليلة وهلك في ذي القعدة سنة تسع منصرف رسول الله - ﷺ - من\n_________\n(^١) انظر: اليونينية ٢/ ٧٦.\n(^٢) يأتي برقم (١٣٥٠) كتاب: الجنائز.\n(^٣) بياض بالأصل مقدار كلمة.","vol":"9","page":482},{"text":"تبوك، وكان - ﷺ - يعوده، وقال له وهو يجود بنفسه: إذا مت احضر غسلي وأعطني قميصك أكفن فيه، فأعطاه قميصه الأعلى، وكان عليه قميصان، فقال عبد الله: أعطني قميصك الذي يلي جسدك، فأعطاه إياه، وصلى عليه واستغفر لَهُ وسيأتي بعض هذا (^١). وفي \"المعاني\" للزجاج أن ابن أبي هو الذي رد الثوب الأول ليأخذ الثاني، وقال: \"إن قميصي لن يغني عنه شيئًا من الله إني أؤمل من الله أن يدخل في الإسلام بهذا السبب\". فيروى أنه أسلم من الخزرج ألف لما رأوه يطلب الاستشفاء بثوب رسول الله - ﷺ - وبالصلاة عليه فنزل: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ﴾ (^٢) [التوبة: ٨٤] الآية.\nوقال ابن التين: لعل هذا كان في أول الإسلام قبل الأحكام؛ لأن من مات له والد كافر لا يغسله ولده المسلم ولا يدخله قبره إلا أن يخاف أن يضيع فيواريه، نص عليه مالك في \"المدونة\" (^٣).\nوروي أن عليًّا جاء إلى رسول الله - ﷺ - فأخبره أن أباه مات، فقال: \"اذهب فواره\" ولم يأمره بغسله (^٤).\n_________\n(^١) \"المستدرك\" ١/ ٣٤١ كتاب: الجنائز، وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه ووافقه الذهبي.\n(^٢) انظر: \"زاد المسير\" ٣/ ٤٨٠ - ٤٨١.\nوالحديث رواه الطبري في \"تفسيره\" ٦/ ٤٤٠ (١٧٠٧٣) عن قتادة.\n(^٣) \"المدونة\" ١/ ١٦٨.\n(^٤) رواه أبو داود (٣٢١٤)، والنسائي ١/ ١١٠، وأحمد ١/ ٩٧، وابن الجارود ٢/ ١٤٤ (٥٥٠)، والبيهقي ١/ ٣٠٤ و٣/ ٣٩٨، والمزي في \"التهذيب\" ٢٩/ ٢٥٧ - ٢٥٨ والذهبي في \"السير\" ٧/ ٣٨٤ - ٣٨٥ من طريق أبي إسحاق عن ناجية بن كعب عن علي.\nوالحديث أشار البيهقي لضعفه، وتبعه النووي فضعفه في \"المجموع\" ٥/ ١٤٤ وخولفا في ذلك:\nفقال الرافعي في \"الأمالي الشارحة لمفردات الفاتحة\": حديث ثابت مشهور. كذا نقله عنه المصنف في \"البدر المنير\" ٥/ ٢٣٩. =","vol":"9","page":483},{"text":"وروي أنه أمره بغسله ولا أصل لَهُ، كما قاله القاضي عبد الوهاب (^١).\nوقال الطبري: يجوز أن يقوم عَلَى قبر والده الكافر لإصلاحه ودفنه قال: وبذلك صح الخبر وعمل به أهل العلم.\nوقال ابن حبيب: لا بأس أن يحضره ويلي أمر تكفينه حتَّى يخرجه ويبرأ به إلى أهل ذمته، فإن كُفي دفنه وأَمِنَ مِن الضيعة عليه فلا يتبعه، وإن خشي ذَلِكَ فليقدم جنازته معتزلًا منه ويحتمله (^٢).\nوروي أنه - ﷺ - أمر بذلك.\nوقوله: (\"أنا بين خيرتين\"). قال الداودي: هو غير محفوظ، والمحفوظ ما رواه أنس من جعل النهي بعد قوله: أليس قَدْ نهاك.\nوليس القرآن بمعنى التخيير، وإنما هو بمعنى النفي، ولا نسلم لَهُ بل هو صحيح محفوظ، وذكر السبعين عَلَى التكثير، وكأن عمر - ﵁ - فهم النهي من الاستغفار لاشتمالها عليه، وروي أن جبريل أخذ برداء رسول الله - ﷺ - لما تقدم ليصلي عليه فقال: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ [التوبة: ٨٤] الآية (^٣).\nوروي أنه - ﷺ - قال: \"لأستغفرن لهم أكثر من سبعين\" فنزلت: ﴿سَوَاءٌ\n_________\n= وصححه الحافظ في \"الإصابة\" ٤/ ١١٧. واعترض على تضعيف البيهقي له في \"التلخيص\" ٢/ ١١٤.\nوقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٧٥٩): إسناده صحيح.\nوصححه الألباني في \"الإرواء\" (٧١٧)، و\"الصحيحة\" (١٦١)، وفي \"الثمر المستطاب\" ص ٢٥، و\"أحكام الجنائز\" ص ١٧٠، و\"تمام المنة\" ص ١٢٣.\n(^١) انظر: \"تلخيص الحبير\" ٢/ ١١٤ - ١١٥.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٦٦٣.\n(^٣) رواه الطبري ٦/ ٤٣٩ - ٤٤٠ (١٧٠٦٨).","vol":"9","page":484},{"text":"عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ﴾ [المنافقون: ٦] الآية (^١) فتركه.\nواستغفار الشارع لسعة حلمه عمن يؤذيه، أو لرحمته عند جريان القضاء عليهم، أو إكرامًا لولده. وقيل: معنى الآية الشرط أي: إن شئت فاستغفر، وإن شئت فلا. مثل قوله تعالى: ﴿قُلْ أَنْفِقُوا طَوْعًا أَوْ كَرْهًا لَنْ يُتَقَبَّلَ مِنْكُمْ﴾ [التوبة: ٥٣]، وقيل: معناهما سواء، وقيل: معناه: المبالغة في اليأس.\nوقال الفراء: ليس بأمر، إنما هو على تأويل الجزاء (^٢). وقال النحاس: منهم من قال: ﴿اسْتَغْفِرْ لَهُمْ﴾ [التوبة: ٨٠] منسوخ بقوله: ﴿وَلَا تُصَلِّ﴾ [التوبة: ٨٤] ومنهم من قال: لا، بل هي عَلَى التهديد لهم. وتوهم بعضهم أن قوله: ﴿وَلَا تُصَلِّ﴾ ناسخ لقوله: ﴿وَصَلِّ عَلَيْهِمْ﴾ [التوبة: ١٠٣]، وهو غلط فإن تلك أنزلت في أبي لبابة وجماعة معه لما ربطوا أنفسهم لتخلفهم عن تبوك (^٣).\nوالحديث الثاني ظاهره مضاد للأول أنه أخرجه ونفث عليه من ريقه وألبسه قميصه، وهناك أعطى قميصه لولده.\nقال الداودي: الله أعلم أي الأمرين كان، ويحتمل أن يكون المراد بالإعطاء: الإنعام، قاله ابن التين، أو أنه خلع عنه القميص الذي كفن فيه وألبسه سيدنا رسول الله - ﷺ - قميصه بيده الكريمة.\nوقال ابن الجوزي: يجوز أن يكون جابر شهد ما لم يشهد ابن عمر، ويجوز أن يكون أعطاه قميصين قميص الكفن ثمَّ أخرجه فألبسه آخر، وكان ذَلِكَ إكرامًا لولده أو لأنه ما سُئِلَ شيئًا قط فقال: لا (^٤).\n_________\n(^١) رواه الطبري ٦/ ٤٣٩ (١٧٠٦٦).\n(^٢) \"معاني القرآن\" للفراء ١/ ٤٤١.\n(^٣) \"الناسخ والمنسوخ\" ٢/ ٤٦٣، ٤٦٧ - ٤٦٨.\n(^٤) جاء ذلك في حديث يأتي برقم (٦٠٣٤) كتاب: الأدب، باب: حسن الخلق والسخاء.","vol":"9","page":485},{"text":"وروى عبد بن حميد، عن ابن عباس أنه - ﷺ - لم يخدع إنسانًا قط غير أن ابن أُبي قال يوم الحديبية كلمة حسنة وهي أن الكفار قالوا له: طف أنت بالبيت فقال: لا، لي في رسول الله أسوة حسنة، فلم يطف (^١).\nوفيه إخراج الميت بعد دفنه؛ لأمر يعرض، وهو دليل لابن القاسم الذي يقول بإخراجه إِذَا لم يصل عليه للصلاة ما لم يخش التغيير، وقال ابن وهب: إِذَا سُوي عليه التراب فات إخراجه.\nوقال يحيى بن يحيى: وقال أشهب: إِذَا أهيل عليه فات إخراجه أي: ويصلى عليه في قبره (^٢) وقد سلف. وفي نسبته عمرُ إلى النفاق دلالة عَلَى جواز الشهادة عَلَى الإنسان بما فيه من حال الحياة والموت عند الحاجة وإن كانت مكروهة.\nقال الإسماعيلي: وفيه جواز المسألة لمن عنده حدة تبركًا، وعبد الله بن أُبي هذا هو الذي ﴿تَوَلَّى كِبْرَهُ﴾ [النور: ١١] في قصة الصديقة (^٣)، وهو الذي قال: ﴿لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ﴾ [المنافقون: ٨]، وقال: ﴿لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ حَتَّى يَنْفَضُّوا﴾ [المنافقون: ٧] (^٤) ورجع يوم أحد بثلث العسكر إلى المدينة بعد أن خرجوا مع رسول الله - ﷺ - (^٥).\nوالبابان بعده سلفا قريبًا.\n_________\n(^١) كذا عزاه السيوطي في \"الدر المنثور\" ٦/ ٣٣٩.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٦٣٠ - ٦٣١.\n(^٣) سيأتي هذا الخبر برقم (٢٦٦١)، ورواه مسلم (٢٧٧٠).\n(^٤) يأتي هذا الخبر برقم (٣٥١٨، ٤٩٠٥، ٤٩٠٧)، ورواه مسلم (٢٥٨٤) من حديث جابر.\nوبرقم (٤٩٠٠ - ٤٩٠٤)، ورواه مسلم (٢٧٧٢) من حديث زيد بن أرقم.\n(^٥) انظر: \"سيرة ابن هشام\" ٣/ ٨.","vol":"9","page":486},{"text":"<span data-type='title' id=toc-1040>٢٣ - باب الكَفَنِ بِغَيْرِ قَمِيصٍ</span>\n١٢٧١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كُفِّنَ النَّبِيُّ - ﷺ - فِي ثَلَاثَةِ أَثْوَابِ سَحُولَ كُرْسُفٍ، لَيْسَ فِيهَا قَمِيصٌ وَلَا عِمَامَةٌ. [انظر: ١٢٦٤ - مسلم: ٩٤١ - فتح: ٣/ ١٤٠]\n\n١٢٧٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - كُفِّنَ فِي ثَلَاثَةِ أَثْوَابٍ، لَيْسَ فِيهَا قَمِيصٌ وَلَا عِمَامَةٌ. [انظر: ١٢٦٤ - مسلم: ٩٤١ - فتح: ٣/ ١٤٠]","vol":"9","page":487},{"text":"<span data-type='title' id=toc-1041>٢٤ - باب الكَفَنِ وَلَا عِمَامَةٌ</span>\n١٢٧٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - كُفِّنَ فِي ثَلَاثَةِ أَثْوَابٍ بِيضٍ سَحُولِيَّةٍ، لَيْسَ فِيهَا قَمِيصٌ وَلَا عِمَامَةٌ. [انظر: ١٢٦٤ - مسلم: ٩٤١ - فتح: ٣/ ١٤٠].","vol":"9","page":488},{"text":"<span data-type='title' id=toc-1042>٢٥ - بادٍ الكَفَنِ مِنْ جَمِيعِ المَالِ</span>\nوَبِهِ قَالَ عَطَاءٌ وَالزُّهْرِيُّ وَعَمْرُو بْنُ دِينَارٍ وَقَتَادَةُ. وَقَالَ عَمْرُو بْنُ دِينَارٍ: الحَنُوطُ مِنْ جَمِيعِ المَالِ. وَقَالَ إِبْرَاهِيمُ: يُبْدَأُ بِالكَفَنِ، ثُمَّ بِالدَّيْنِ، ثُمَّ بِالوَصِيَّةِ. وَقَالَ سُفْيَانُ: أَجْرُ القَبْرِ وَالغَسْلِ هُوَ مِنَ الكَفَنِ.\n\n١٢٧٤ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ المَكِّيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ سَعْدٍ، عَنْ أَبِيهِ قَالَ: أُتِيَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ - ﵁ - يَوْمًا بِطَعَامِهِ فَقَالَ: قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ، وَكَانَ خَيْرًا مِنِّي، فَلَمْ يُوجَدْ لَهُ مَا يُكَفَّنُ فِيهِ إِلاَّ بُرْدَةٌ، وَقُتِلَ حَمْزَةُ -أَوْ رَجُلٌ آخَرُ- خَيْرٌ مِنِّي، فَلَمْ يُوجَدْ لَهُ مَا يُكَفَّنُ فِيهِ إِلاَّ بُرْدَةٌ، لَقَدْ خَشِيتُ أَنْ يَكُونَ قَدْ عُجِّلَتْ لَنَا طَيِّبَاتُنَا فِي حَيَاتِنَا الدُّنْيَا، ثُمَّ جَعَلَ يَبْكِي. [١٢٧٥، ٤٠٤٥ - فتح: ٣/ ١٤٠]\nثمَّ ذكر حديث إبراهيم بن سعد عن سعد عن أبيه أنه قال: أُتِيَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ يَوْمًا بِطَعَامِهِ فَقال: قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ، وَكَانَ خَيْرًا مِنِّي، فَلَمْ يُوجَدْ لَهُ مَا يُكَفَّنُ فِيهِ إِلَّا بُرْدَةٌ .. الحديث.\nوترجم له:","vol":"9","page":489},{"text":"<span data-type='title' id=toc-1043>٢٦ - باب إِذَا لَمْ يُوجَدْ إِلاَّ ثَوْبٌ وَاحِدٌ</span>\n١٢٧٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ إِبْرَاهِيمَ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ - ﵁ - أُتِيَ بِطَعَامٍ وَكَانَ صَائِمًا، فَقَالَ: قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ وَهُوَ خَيْرٌ مِنِّي، كُفِّنَ فِي بُرْدَةٍ، إِنْ غُطِّيَ رَأْسُهُ بَدَتْ رِجْلَاهُ، وَإِنْ غُطِّيَ رِجْلَاهُ بَدَا رَأْسُهُ -وَأُرَاهُ قَالَ:- وَقُتِلَ حَمْزَةُ وَهُوَ خَيْرٌ مِنِّي، ثُمَّ بُسِطَ لَنَا مِنَ الدُّنْيَا مَا بُسِطَ -أَوْ قَالَ: أُعْطِينَا مِنَ الدُّنْيَا مَا أُعْطِينَا- وَقَدْ خَشِينَا أَنْ تَكُونَ حَسَنَاتُنَا عُجِّلَتْ لَنَا. ثُمَّ جَعَلَ يَبْكِي حَتَّى تَرَكَ الطَّعَامَ. [انظر: ١٢٧٤ - فتح: ٣/ ١٤٢].\nالشرح:\nهذِه الترجمة رواها ابن أبي حاتم قال: سألت أبي عن حديث ثمامة البصري، عن أبي الزبير، عن جابر: الكفن من جميع المال، فقال: حديث منكر (^١).\nوإبراهيم بن سعد هذا هو ابن إبراهيم بن عبد الرحمن بن عوف، روى عن أبيه، عن جده، عن عبد الرحمن، جد أبيه، ولإبراهيم هذا ابن يسمى يعقوب، ثقة، فهم خمسة من نسق فقهاء ثقات.\nوهو دال عَلَى ما بوب له البخاري، ونقله في بعض نسخه عن الحميدي أن الكفن من رأس المال وقد سلف ما فيه، وهو قول الجمهور، والحجة لهم أن مصعب بن عمير وحمزة لم يوجد لكل واحد منهما ما يكفن فيه إلا بردة قصيرة فكفنه فيها رسول الله - ﷺ - ولم يلتفت إلى غريم، ولا إلى وصية ولا إلى وارث، وبداه عَلَى ذَلِكَ كله.\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٣٧٠ (١٠٩٨).","vol":"9","page":490},{"text":"وفي \"صحيح الحاكم\" من حديث أنس أنه - ﷺ - مرّ عَلَى حمزة وقد جُدع فقال: \"لولا أن تجد صفية تركته حتَّى يحشره الله تعالى من بطون الوحش والطير\" وكفنه في نمرة إِذَا خمر رأسه بدت رجلاه وإذا خمرت رجلاه بدا رأسه (^١).\nوفيه: جواز التكفين في ثوب واحد عند عدم غيره، كما ترجم لَهُ بعدُ (^٢)، والأصل: ستر العورة، وإنما استحب لهما - ﷺ - التكفين في تلك الثياب التي ليست بسابغة؛ لأنهم فيها قتلوا وفيها يبعثون إن شاء الله.\nوكفن المرأة من مالها عند الشعبي وأحمد (^٣)، وعندنا: عَلَى الزوج عَلَى اضطراب فيه (^٤). وللمالكية ثلاثة أقوال: ثالثها: إن كانت فقيرة فعلى الزوج، وفي كفن من تجب نفقته كالأب والابن قولان لهم ولو سرق بعد دفنه فثالثها لهم (^٥). إن لم يقسم مالها أعيد.\n_________\n(^١) \"المستدرك\" ١/ ٣٦٥ و٢/ ١٢٠ و٣/ ١٩٦. ورواه أيضًا أبو داود (٣١٣٦)، والترمذي (١٠١٦)، وابن سعد ٣/ ١٤ - ١٥، وأحمد ٣/ ١٢٨، والدارقطني ٤/ ١١٦ - ١١٧، والبيهقي ٤/ ١٠ من طريق أسامة ابن زيد عن الزهري عن أنس.\nقال الحاكم وابن دقيق العيد في \"الاقتراح\" ص ١١٢: إسناده صحيح على شرط مسلم.\nوقال النووي في \"المجموع\" ٥/ ٢٢٦: إسناده حسن أو صحيح.\nوحسنه المصنف ﵀ في \"البدر المنير\" ٥/ ٢٤٣، والألباني في \"أحكام الجنائز\" ص ٧٤ وص ٨٠ وزاد: على شرط مسلم. وحسنه في \"صحيح الجامع\" (٥٣٢٤).\n(^٢) حديث (١٢٧٥).\n(^٣) انظر: \"المغني\" ٣/ ٤٥٧ - ٤٥٨.\n(^٤) انظر: \"المجموع\" ٥/ ١٤٨ - ١٤٩.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٥٦٤، ٥٦٥.","vol":"9","page":491},{"text":"ومصعب هذا أول من هاجر إلى المدينة، وكان يقرئهم القرآن، وذكر البخاري في المناقب باب: مصعب بن عمير، ولم يذكر فيه شيئًا وكأنه أحال عَلَى ما ذكره هنا لشهرته (^١).\nوالبردة: النمرة كالمئزر ربما ائتزر به وربما ارتدي، وربما كان لأحدهم بردتان، يأتزر بإحداهما ويرتدى بالأخرى، وربما كانت كبيرة، وقيل: النمرة كل شملة مخططة من مآزر الأعراب.\nوقال القتبي: هي بردة يلبسها الإماء. وقال ثعلب: هو ثوب مخطط تلبسه العجوز. وقيل: كساء، وقال القزاز: هي دراعة تلبس أو تجعل عَلَى الرأس فيها لونان: سواد وبياض.\nوفيه: أن العالم يذكر سير الصالحين، وتقللهم من الدنيا؛ لتقل رغبتهم فيها، ويبكي من تأخر لحاقه بالأخيار، ويشفق من ذَلِكَ؛ ألا ترى أنه بكى وترك الطعام.\nوفيه: أنه ينبغي للمرء أيضًا أن يتذكر نعم الله عنده، ويعترف بالتقصير عن أداء شكره، ويتخوف أن يقاصَّ بها في الآخرة، ويذهب سعيه فيها، وبكاء عبد الرحمن -وإن كان أحد العشرة المشهود لهم بالجنة- هو ما كانت عليه الصحابة من الإشفاق والخوف من التأخر عن اللحاق بالدرجات العلى وطول الحساب (^٢).\n_________\n(^١) انظر ما سيأتي (٣٨٩٧، ٣٩١٤، ٣٩٢٤).\n(^٢) تنبيه: فات المصنف -﵀- ذكر من وصل الآثار المعلقة التي ذكرها البخاري قبل حديث (١٢٧٤) فانظرها جملة في \"تغليق التعليق\" ٢/ ٤٦٣ - ٤٦٥، و\"الفتح\" ٣/ ١٤١، و\"عمدة القاري\" ٦/ ٤١٩ - ٤٢٠.","vol":"9","page":492},{"text":"<span data-type='title' id=toc-1044>٢٧ - باب إِذَا لَمْ يَجِدْ كَفَنًا إِلَّا مَا يُوَارِي رَأْسَهُ أَوْ قَدَمَيْهِ غَطَّى رَأْسَهُ</span>\n١٢٧٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا شَقِيقٌ، حَدَّثَنَا خَبَّابٌ - ﵁ - قَالَ: هَاجَرْنَا مَعَ النَّبِيِّ - ﷺ - نَلْتَمِسُ وَجْهَ اللهِ، فَوَقَعَ أَجْرُنَا عَلَى اللهِ، فَمِنَّا مَنْ مَاتَ لَمْ يَأْكُلْ مِنْ أَجْرِهِ شَيْئًا مِنْهُمْ: مُصْعَبُ بْنُ عُمَيْرٍ -وَمِنَّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ فَهُوَ يَهْدِبُهَا- قُتِلَ يَوْمَ أُحُدٍ، فَلَمْ نَجِدْ مَا نُكَفِّنُهُ إِلاَّ بُرْدَةً، إِذَا غَطَّيْنَا بِهَا رَأْسَهُ خَرَجَتْ رِجْلَاهُ، وَإِذَا غَطَّيْنَا رِجْلَيْهِ خَرَجَ رَأْسُهُ، فَأَمَرَنَا النَّبِيُّ - ﷺ - أَنْ نُغَطِّيَ رَأْسَهُ، وَأَنْ نَجْعَلَ عَلَى رِجْلَيْهِ مِنَ الإِذْخِرِ. [٣٨٩٧، ٣٩١٣، ٤٠٤٧، ٤٠٨٢، ٦٤٣٢، ٦٤٤٨ - مسلم: ٩٤٠ - فتح: ٣/ ١٤٢]\nذكر فيه حديث خباب وفيه أن مُصْعَب بْنُ عُمَيْرٍ قُتِلَ يَوْمَ أُحُدٍ، فَلَمْ نَجِدْ مَا نُكَفِّنُهُ إِلاَّ بُرْدَةً، إِذَا غَطَّيْنَا بِهَا رَأْسَهُ خَرَجَتْ، الحديث، فَأَمَرَنَا أَنْ نُغَطِّيَ رَأسَهُ، وَأَنْ نَجْعَلَ عَلَى رِجْلَيْهِ مِنَ الإِذْخِرِ.\nهذا الحديث أخرجه مسلم أيضًا (^١). وفي بعض روايات البخاري: قتل يوم أحد ولم يترك إلا نمرة (^٢). وفي أخرى: وترك نمرة، خرجه في المغازي، وفي باب: هجرة رسول الله - ﷺ - وفي غيره (^٣).\nومعنى أينعت: نضجت وأدركت، ويقال: ينعت. ومنه قوله تعالى ﴿وَيَنْعِهِ﴾ [الأنعام: ٩٩]. وقال الحجاج في خطبته: أرى رءوسًا قد أينعت (^٤). أي: حان قطافها.\n_________\n(^١) \"صحيح مسلم\" (٩٤٥) باب: في كفت الميت.\n(^٢) يأتي برقم (٤٠٤٧، ٤٠٨٢).\n(^٣) يأتي برقم (٣٨٩٧، ٦٤٤٨).\n(^٤) قطعة من حديث رواه الطبري في \"تاريخه\" ٣/ ٥٤٧، وابن عساكر في \"تاريخ دمشق\" ١٢/ ١٢٧، ١٢٩ - ١٣٠.","vol":"9","page":493},{"text":"ويهدبها: يجتنيها بضم الدال وكسرها. وقول خباب هذا، مما أشعر به نفسه من الخوف مع أخذهم الكفاف، وهذِه صفة المؤمن.\nوفيه: أن الثوب إِذَا ضاق فتغطية الرأس أولى أن يبدأ به من رجليه؛ لشرفه.\nقال المهلب: إنما أمر بتغطية الأفضل إِذَا أمكن ذَلِكَ بعد ستر العورة ولو ضاق الثوب عن تغطية رأسه وعورته لغطيت بذلك عورته وجعل عَلَى سائره من الإذخر -وهو بالذال المعجمة معروف- لأن ستر العورة واجب في حال الموت والحياة، والنظر إليها ومباشرتها باليد محرم إلا من حل لَهُ من الزوجين، كذا قال. وهو ظاهر عَلَى من يقول أن الكفن يكون ساترًا لجميع البدن وأن الميت يصير كله عورة وإلا فالظاهر إنما ستره طلبًا للأكمل.\nوفيه: ما كان عليه صدر هذِه الأمة من الصدق في وصف أحوالهم ألا ترى إلى قوله: (فمنا من لم يأكل من أجره شيئًا) يعني: لم يكسب من الدنيا شيئا ولا اقتناه، وقصر نفسه عن شهواتها؛ لينالها موفرة في الآخرة.\nو(منها من أينعت لَهُ ثمرته) يعني: من كسب المال، ونال من عرض الدنيا.\nوفيه: أن الصبر عَلَى مكابدة الفقر وصعوبته من منازل الأبرار ودرجات الأخيار، فمن صبر عَلَى ذَلِكَ عوفي من حر النار.\nفائدة: خباب هو ابن الأرتِّ -بتشديد المثناة فوق- تميمي، وقيل: خزاعي بدري من السابقين، مات سنة سبع وثلاثين وصلى عليه عليٌّ (^١).\n_________\n(^١) انظر: \"معجم الصحابة\" للبغوي ٢/ ٢٧١، و\"الاستيعاب\" ٢/ ٢١ (٦٤٦)، و\"أسد الغابة\" ٢/ ١١٤ (١٤٠٧).","vol":"9","page":494},{"text":"ومصعب بن عمير (^١) هو أول من هاجر إلى المدينة -كما سلف في الباب قبله- وهو أخو أبي عزيز الذي فدي يوم بدر بأربعة آلاف، ثمَّ أسلم وصحب رسول الله - ﷺ - وروى عنه (^٢). وأختهما هند أُم شيبة بن عثمان، أمهم أم خناس بنت مالك من بني عامر بن لؤي، وأخوهم أبو الروم قديم الإسلام (^٣)، أمه أم رومة، وأبو يزيد أخوهم، قتل كافرًا يوم أحد، كلهم أولاد عمير بن هاشم بن عبد مناف، شهد أبو الروم أُحدًا وقتل باليرموك، وقيل: اسم أبي عزيز زرارة، وكان حامل لواء المشركين يوم بدر، ويوم أحد حتَّى قتله ابن قميئة الليثي -لعنه الله- عن نيف وأربعين سنة.\n_________\n(^١) انظر: ترجمة مصعب في: \"معرفة الصحابة\" ٥/ ٢٥٥٦ (٢٧٢٤)، و\"الاستيعاب\" ٤/ ٣٦ (٢٥٨٢)، و\"أسد الغابة\" ٥/ ١٨١ (٤٩٢٩)، و\"الاصابة\" ٣/ ٤٢١ (٨٠٠٢).\n(^٢) انظر ترجمة أبي عزيز بن عمير في \"معرفة الصحابة\" ٥/ ٩٦٧ (٣٣٤٣)، و\"الاستيعاب\" ٤/ ٢٧٧ (٣١٢١)، و\"أسد الغابة\" ٦/ ٢١٣ (٦٠٩٦)، و\"الإصابة\" ٤/ ١٣٣ (٦٧٢).\n(^٣) انظر ترجمة أبي الروم في: \"الاستيعاب\" ٤/ ٢٢٣ (٢٩٩١)، و\"أسد الغابة\" ٦/ ١١٣ (٥٨٨٥)، و\"الإصابة\" ٤/ ٧٢ (٤٢٢).","vol":"9","page":495},{"text":"<span data-type='title' id=toc-1045>٢٨ - باب مَنِ اسْتَعَدَّ الكَفَنَ فِي زَمَنِ النَّبِيِّ - ﷺ - فَلَمْ يُنْكَرْ عَلَيْهِ</span>\n١٢٧٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ - ﵁ -، أَنَّ امْرَأَةً جَاءَتِ النَّبِيَّ - ﷺ - بِبُرْدَةٍ مَنْسُوجَةٍ فِيهَا حَاشِيَتُهَا -أَتَدْرُونَ مَا البُرْدَةُ؟ قَالُوا: الشَّمْلَةُ؟ قَالَ: نَعَمْ- قَالَتْ: نَسَجْتُهَا بِيَدِي، فَجِئْتُ لأَكْسُوَكَهَا. فَأَخَذَهَا النَّبِيُّ - ﷺ - مُحْتَاجًا إِلَيْهَا، فَخَرَجَ إِلَيْنَا وَإِنَّهَا إِزَارُهُ، فَحَسَّنَهَا فُلَانٌ فَقَالَ: اكْسُنِيهَا، مَا أَحْسَنَهَا. قَالَ القَوْمُ: مَا أَحْسَنْتَ، لَبِسَهَا النَّبِيُّ - ﷺ - مُحْتَاجًا إِلَيْهَا، ثُمَّ سَأَلْتَهُ وَعَلِمْتَ أَنَّهُ لَا يَرُدُّ. قَالَ: إِنِّي وَاللهِ مَا سَأَلْتُهُ لأَلْبَسَهَا، إِنَّمَا سَأَلْتُهُ لِتَكُونَ كَفَنِي. قَالَ سَهْلٌ: فَكَانَتْ كَفَنَهُ. [٢٠٩٣، ٥٨١٠، ٦٠٣ - فتح: ٣/ ١٤٣]\nذكر فيه حديث سهل بن سعد أَنَّ امْرَأَةً جَاءَتِ النَّبِيَّ - ﷺ - بِبُرْدَةٍ مَنْسُوجَةٍ .. الحديث. وفيه: إنما سَأَلْتُهُ لِتَكُونَ كَفَنِي. فَكَانَتْ كَفَنَهُ.\nهذا الحديث أخرجه مسلم أيضًا (^١)، وهو ظاهر لما ترجم لَهُ من إعداد الكفن.\nوفيه هدية المرأة إلى رسول الله - ﷺ -، وقبول السلطان إياها من الفقير، وترك مكافأته عليها بخلاف من قال: إن هدية الفقير للمكافأة، مع أن من شأنه - ﷺ - المكافأة.\nوفيه أنه يسأل السلطان الفاضل والرجل العالم الشيء الذي لَهُ القيمة للتبرك به. (^٢)\n_________\n(^١) قلت: بل هو من أفراده لم يخرجه مسلم؛ والحديث ذكره الحميدي في كتابه \"الجمع بين الصحيحين\" ١/ ٥٥٦ (٩٢٥) في مسند سهل وهو ابن سعد في أفراد البخاري عنه.\nوأيضًا لما ذكره المزي في \"التحفة\" ٤/ ١١٤ (٤٧٢١) عزاه للبخاري وابن ماجه فقط.\n(^٢) تقدم العليق على مسألة التبرك.","vol":"9","page":496},{"text":"وقوله: فيها حاشيتها: أي أنها لم تقطع من ثوب فلا تكون لها حاشية، أو تكون لها حاشية واحدة؛ لأنها بعض ثوب، قاله الداودي، وقال غيره: حاشية الثوب هدبه، وكأنها جديدة لم تقطع ولم تلبس؛ لأنها دائرة بعد.\nو(فيها حاشيتها) قال القزاز: حاشيتا الثوب: ناحيتاه اللتان في طرفهما الهدب، وقال الجوهري: الحاشية واحدة حواشي الثوب، وهي جوانبه (^١).\nوفيه: ما كان النبي - ﷺ - يعطي حتَّى لا يجد شيئًا فيدخل بذلك في جملة المؤثرين عَلَى أنفسهم ولو كان بهم خصاصة.\nوفيه: جواز المسألة بالمعروف، وأنه لم يكن يرد سائلًا.\nوفيه: بركة ما لبسه الشارع بما يلي جسده.\nوفيه: جواز إعداد الشيء قبل وقت الحاجة إليه. وقد حفر بعض الصالحين قبورهم بأيديهم، ليمتثلوا حلول الموت فيهم، وأفضل ما ينظر في وقت المهد وفسحة الأجل الاعتداد للمعاد، وقد قال - ﷺ -: \"أفضل المؤمنين إيمانًا أكثرهم للموت ذكرا، وأحسنهم لَهُ استعدادا\" (^٢)\n_________\n(^١) \"الصحاح\" ٦/ ٢٣١٣.\n(^٢) رواه ابن ماجه (٤٢٥٩) من طريق نافع بن عبد الله، عن فروة بن قيس، عن عطاء بن أبي رباح، عن ابن عمر.\nقال المنذري في \"الترغيب والترهيب\" (٥٠٥٣): إسناده جيد.\nورواه الحاكم في \"المستدرك\" ٤/ ٥٤٠ - ٥٤١ من طريق حفص بن غيلان، عن عطاء بن أبي رباح، به.\nوقال: صحيح الإسناد ولم يخرجاه.\nورواه الطبراني في \"الكبير\" ١٢/ ٤١٧ (١٣٥٣٦)، وفي \"الأوسط\" ٦/ ٣٠٨ (٦٤٨٨)، وفي \"الصغير\" ٢/ ١٨٩ - ١٩٠ (١٠٠٨) من طريق مالك بن مغول، عن =","vol":"9","page":497},{"text":"وقال الضمري: لا يستحب أن يعد الإنسان لنفسه كفنًا؛ لئلا يحاسب عليه، وهو صحيح إلا إِذَا كان من جهة يقطع بحلها أو من أثر أهل الخير والصلحاء والعباد فإنه حسن.\n_________\n= معلى الكندي، عن مجاهد، عن ابن عمر.\nقال المنذري في \"الترغيب والترهيب\" (٥٠٥٣): إسناده حسن.\nوقال الحافظ العراقي في \"تخريج الاحياء\" (٣٢٥٥، ٤٣٤٩): إسناده جيد.\nوانظر: \"الصحيحة\" (١٣٨٤).","vol":"9","page":498},{"text":"<span data-type='title' id=toc-1046>٢٩ - باب اتِّبَاعِ النِّسَاءِ الجَنَائِزَ</span>\n١٢٧٨ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ، حَدَّثَنَا سُفْيَانُ، عَنْ خَالِدٍ [الحَذَّاءِ]، عَنْ أُمِّ الهُذَيْلِ، عَنْ أُمِّ عَطِيَّةَي ﵂ قَالَتْ: نُهِينَا عَنِ اتِّبَاعِ الجَنَائِزِ، وَلَمْ يُعْزَمْ عَلَيْنَا. [انظر: ٣١٣ - مسلم: ٩٣٨ - فتح: ٣/ ١٤٤]\nذكر فيه حديث أم عطية قالتْ: نُهِينَا عَنِ اتِّبَاعِ الجَنَائِزِ، وَلَمْ يُعْزَمْ عَلَيْنَا.\nهذا الحديث سلف في باب الطيب للمرأة عند غسلها في المحيض (^١).\nومعنى (لم يعزم علينا): أي لم يوجب ويفرض، أو لم يشدد. وقال الداودي: يعني: اتباعها إلى الكُدى، وهي القبور. قال: ولعل قولها: (ولم يعزم علينا) أي: أن لا نأتي أهل الميت، وقد روى أنه - ﷺ - رأى فاطمة في ممشاه، فسألها: \"أين أردت\" فقالت: أتيت إلى فلان أعزيهم، فقال: \"لعلك بلغت معهم الكُدى\" فقالت: معاذ الله وقد سمعت منك ما سمعت، فقال: \"لو بلغت معهم الكُدى ما رأيت الجنة حتَّى يراها جد أبيك\". قال الحاكم فيه: حديث صحيح عَلَى شرط الشيخين (^٢).\n_________\n(^١) برقم (٣١٣) كتاب: الحيض.\n(^٢) \"المستدرك\" ١/ ٣٧٣، ٣٧٤.\nورواه أيضًا أبو داود (٣١٢٣)، والنسائي ٤/ ٢٧ - ٢٨، وأحمد ٢/ ١٦٨ - ١٦٩ و٢٢٣، والبيهقي ٤/ ٦٠ و٧٧ - ٧٨، والمزي في \"التهذيب\" ٩/ ١١٤ - ١١٥ من طريق ربيعة بن سيف المعافري، عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو بن العاص.\nوالحديث صححه الحاكم على شرط الشيخين -كما ذكر \"المصنف\" وصححه ابن حبان ٧/ ٤٥٠ - ٤٥١ (٣١٧٧)، وكذا ابن القطان في \"بيانه\" ٥/ ٣٦١ (٢٥٣٤) و٥/ ٣١٧ (٢٨٣٧)، وحسنه المنذري في \"الترغيب\" ٤/ ١٩٠ (٥٣٨٠)، وكذا الحافظ في \"الفتوحات\" ٤/ ١٣٩ والحديث فيه: ربيعة بن سيف، ضعفه النسائي عقب إخراجه الحديث. =","vol":"9","page":499},{"text":"وقول أم عطية دال لقول ابن حبيب: يكره خروج النساء في الجنائز من غير نوح وبكاء في جنازة الخاص من قرابتهن، وغيره قال: ينبغي للإمام منعهن من ذَلِكَ، ففي الحديث: \"ارجعن مازورات غير مأجورات\" (^١)\nوفي \"المدونة\" (^٢): كان مالك يوسع للنساء في الخروج إلى الجنائز، وقد خرجت أسماء تقود فرسًا للزبير وهي حامل حتَّى عوتب في ذَلِكَ.\nفإن قُلْت بإباحة ذَلِكَ فتخرج المتجالة لَهُ عَلَى القريب وغيره، وتخرج الشابة عَلَى الولد والوالد والزوج والأخ. ومن لم يكن مثلهم فيكره خروجها لجنازته، وقد سلف في باب الأمر باتباع الجنائز شيء مما نحن فيه أيضًا.\n_________\n= وقال ابن الجوزي في \"العلل المتناهية\" ٢/ ٤٢١: حديث لا يثبت. وكذا ضعفه عبد الحق في \"أحكامه\" ٢/ ١٥٢، وضعف النووي إسناده في \"المجموع\" ٥/ ٢٣٧، وفي \"خلاصة الأحكام\" ٢/ ١٠٠٥ (٣٥٩٥). وأنكره الذهبي في \"المهذب\" ٣/ ١٤٠٣ - ١٤٠٤ (٦٢٩٥) و٣/ ١٤٢٧ - ١٤٢٨ (٦٣٨٩).\nوقول الحاكم تكلم فيه ابن دقيق العيد -فيما نقله عنه الشوكاني في \"النيل\" ٢/ ٨١١. وعده الألباني من أوهامه الفاحشة كما في \"ضعيف أبي داود\" (٥٦٠) وقال: حديث منكر. وضعفه في \"ضعيف النسائي\" (١١٣)، وفي \"الرد المفحم\" ١/ ١٠٨.\n(^١) رواه ابن ماجه (١٥٧٨)، والبيهقي ٤/ ٧٧، وابن الجوزي في \"العلل المتناهية\" ٢/ ٤٢٠ (١٥٠٧) من طريق إسماعيل بن سلمان، عن دينار أبي عمر، عن محمد بن الحنفية، عن علي مرفوعًا.\nوالحديث أشار البغوي لضعفه في \"شرح السنة\" ٥/ ٤٦٥ فذكره بصيغة التمريض دون إسناد، وكذا الذهبي أشار لضعفه في \"المهذب\" ٣/ ١٤٢٧ (٦٣٨٨). وضعف النووي في \"الخلاصة\" ٢/ ١٠٠٤ (٣٥٩٤)، والمصنف ﵀ في \"الإعلام\" ٤/ ٤٦٥ إسناده. وضعفه الألباني في \"الضعيفة\" (٢٧٤٢)، وفي \"ضعيف ابن ماجه\" (٣٤٤). وانظر: \"النوادر والزيادات\" ١/ ٥٧٧.\n(^٢) \"المدونة\" ١/ ١٦٩.","vol":"9","page":500},{"text":"قال ابن المنذر: روينا عن ابن مسعود وابن عمر وأبي أمامة وعائشة أنهم كرهوا للنساء اتباع الجنائز وكره ذَلِكَ إبراهيم ومسروق والنخعي والحسن ومحمد بن سيرين، وهو قول الأوزاعي وأحمد وإسحاق (^١).\nوقال الثوري: اتباع النساء بدعة (^٢)، وعن أبي حنيفة: لا ينبغي ذَلِكَ للنساء، وروى إجازة اتباع النساء الجنائز عن ابن عباس. والقاسم، وسالم، وعن الزهري وربيعة، وابن الزناد مثله، ورخص مالك في ذَلِكَ وقال: قد خرج النساء قديمًا في الجنازة، وخرجت أسماء تقود فرس الزبير وهي حامل (^٣)، ما أرى بخروجهن بأسًا إلا في الأمر المستنكر.\nوقد احتج بعض من كره ذَلِكَ بحديث الباب ومن أجازه أيضًا، وقال المهلب: هذا الحديث يدل عَلَى أن النهي من الشارع عَلَى درجات فمنه نهي تحريم ونهي تنزيه ونهي كراهة، وقال القرطبي (^٤): ظاهر الحديث التنزيه وإليه صار الجمهور وبه قال الشافعي (^٥).\nوقال ابن حزم: لا يمنعن من اتباعها، وآثار النهي عن ذَلِكَ ليست تصح؛ لأنها إما عن مجهول أو مرسلة، أو عمن لا يحتج به وأشبه شيء في حديث الباب وهو غير مسند؛ لأنا لا ندري من هو الناهي، ولعله بعض الصحابة ثمَّ لو صح مسندًا لم يكن فيه حجة بل كان يكون كراهة فقط، وقد صح خلافه، روى ابن أبي شيبة من حديث أبي هريرة\n_________\n(^١) انظر: \"المغني\" ٣/ ٤٠١.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٠٥.\n(^٣) تقدم تخريجه.\n(^٤) \"المفهم\" ٢/ ٥٩١.\n(^٥) انظر: \"المجموع\" ٥/ ٢٣٦ - ٢٣٧.","vol":"9","page":501},{"text":"أنه - ﷺ - كان في جنازة فرأى عمر امرأة فصاح بها، فقال لَهُ رسول الله - ﷺ -: \"دعها يا عمر، فإن العين دامعة، والنفس مصابة، والعهد قريب\" (^١).\nقُلْتُ: أخرجه الحاكم وقال: صحيح عَلَى شرط الشيخين، وليس بجيد لأنه منقطع، كما بينه البيهقي، قلت: وفيه مجهول (^٢)، وإنما قالت أم عطية: ولم يعزم علينا؛ لأنها فهمت عن الشارع أن ذَلِكَ النهي إنما أراد به ترك ما كانت الجاهلية تقوله من الفجر وزور الكلام وقبيحه ونسبة الأفعال إلى الدهر، فهي إذا تركت ذَلِكَ وبدلت منه الدعاء والترحم عليه كان حقيقًا، فهذا يدل أن الأوامر تحتاج إلى معرفة تلقي الصحابة لها ونظر كيف تلقوها (^٣).\nما أسلفناه عن ابن حزم في دعواه أن حديث أم عطية غير مسند، ليس بجيد منه فقد أخرجه ابن شاهين من حديث خالد الحذّاء عن أم الهذيل، عن أم عطية قالت: نهانا رسول الله - ﷺ - عن اتباع الجنائز ولم يعزم علينا.\nثمَّ قال: وقد روي عن يزيد بن أبي حبيب أنه - ﷺ - حضر جنازة رجل فلما وضعت؛ ليصلي عليها أبصر امرأة فسأل عنها فقيل: هي أخت الميتة فقال لها: \"ارجعي\" فلم يصل عليها حتَّى توارت. وقال لامرأة أخرى: \"ارجعي وإلا رجعت\" وأحسن حالات المرأة مع الجنازة أنها لا تؤجر في حضورها (^٤).\n_________\n(^١) \"المحلى\" ٥/ ١٦٠.\n(^٢) \"المصنف\" ٢/ ٤٨٢ (١١٢٩٥) كتاب: الجنائز، من رخص أن تكون المرأة مع الجنازة، \"المستدرك\" ١/ ٣٨١ كتاب: الجنائز، \"السنن الكبرى\" ٤/ ٧٠.\nوانظر: \"معرفة السنن والآثار\" ٥/ ٣٤٥. وضعفه الألباني في \"الضعيفة\" (٣٦٠٣).\n(^٣) \"المحلى\" ٥/ ١٦٠.\n(^٤) \"ناسخ الحديث ومنسوخه\" ١/ ٢٧٩ (٣١٤).","vol":"9","page":502},{"text":"وقال الحازمي: أما اتباع الجنائز فلا رخصة لهن فيه (^١).\nفرع:\nانفرد الشعبي فقال: لا تصلي النساء عَلَى الجنازة، وما أبعده ولا خفاء في فعلها وحدهن، قال ابن القاسم: يصلين أفرادًا عَلَى الأصح واحدة بعد واحدة عَلَى الأصح (^٢).\n_________\n(^١) \"الاعتبار في الناسخ والمنسوخ\" للحازمي ص ١٠٢.\n(^٢) انظر: \"المنتقى\" ٢/ ١٨.","vol":"9","page":503},{"text":"<span data-type='title' id=toc-1047>٣٠ - باب إِحْدَادِ المَرْأَةِ عَلَى غَيْرِ زَوْجِهَا</span>\n١٢٧٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ المُفَضَّلِ، حَدَّثَنَا سَلَمَةُ بْنُ عَلْقَمَةَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: تُوُفِّىَ ابْنٌ لأُمِّ عَطِيَّةَ ﵂، فَلَمَّا كَانَ اليَوْمُ الثَّالِثُ دَعَتْ بِصُفْرَةٍ، فَتَمَسَّحَتْ بِهِ وَقَالَتْ: نُهِينَا: أَنْ نُحِدَّ أَكْثَرَ مِنْ ثَلَاثٍ إِلاَّ بِزَوْجٍ. [انظر: ٣١٣ - مسلم: ٩٣٨ - فتح: ٣/ ١٤٥]\n\n١٢٨٠ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَيُّوبُ بْنُ مُوسَى قَالَ: أَخْبَرَنِي حُمَيْدُ بْنُ نَافِعٍ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ قَالَتْ: لَمَّا جَاءَ نَعْيُ أَبِي سُفْيَانَ مِنَ الشَّأْمِ دَعَتْ أُمُّ حَبِيبَةَ ﵂ بِصُفْرَةٍ فِي اليَوْمِ الثَّالِثِ، فَمَسَحَتْ عَارِضَيْهَا وَذِرَاعَيْهَا وَقَالَتْ: إِنِّي كُنْتُ عَنْ هَذَا لَغَنِيَّةً، لَوْلَا أَنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ أَنْ تُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثٍ، إِلاَّ عَلَى زَوْجٍ، فَإِنَّهَا تُحِدُّ عَلَيْهِ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا\". [١٢٨١، ٥٣٣٤، ٥٣٣٩، ٥٣٤٥ - مسلم: ١٤٨٦ (٦٢) - فتح: ٣/ ١٤٦].\n\n١٢٨١ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ حُمَيْدِ بْنِ نَافِعٍ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ أَخْبَرَتْهُ قَالَتْ: دَخَلْتُ عَلَى أُمِّ حَبِيبَةَ -زَوْجِ النَّبِيِّ - ﷺ -- فَقَالَتْ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ تُحِدُّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثٍ، إِلاَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا\". [انظر: ١٢٨٠ - مسلم: ١٤٨٦ - فتح: ٣/ ١٤٦]\n\n١٢٨٢ - ثُمَّ دَخَلْتُ عَلَى زَيْنَبَ بِنْتِ جَحْشٍ حِينَ تُوُفِّيَ أَخُوهَا، فَدَعَتْ بِطِيبٍ فَمَسَّتْ، ثُمَّ قَالَتْ: مَا لِي بِالطِّيبِ مِنْ حَاجَةٍ، غَيْرَ أَنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - عَلَى المِنْبَرِ [يَقُول]: \"لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ تُحِدُّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثٍ، إِلاَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا\". [٥٣٣٥ - مسلم: ١٤٨٧ - فتح: ٣/ ١٤٦]\nذكر فيه عن محمد بن سيرين قال: تُوُفِّيَ ابن لأُمِّ عَطِيَّةَ، فَلَمَّا كَانَ اليَوْمُ الثَّالِثُ دَعَتْ بِصُفْرَةٍ فَتَمَسَّحَتْ بِهِ وَقالتْ: نُهِينَا أَنْ نُحِدَّ أَكْثَرَ مِنْ","vol":"9","page":504},{"text":"ثَلَاثٍ إِلَّا بِزَوْجٍ، وعن زينب قالتْ: لَمَّا جَاءَ نَعْيُ أَبِي سُفْيَانَ مِنَ الشَأُمِ دَعَتْ أُمُّ حَبِيبَةَ بِصُفْرَةٍ ثمَّ ساقه مطولًا أيضًا.\nوحديث أم عطية سلف مطولًا في أثناء الحيض (^١)، وحديث زينب (^٢).\nوقد سلف الكلام هناك علَى الإحداد، وفوائد الحديث فراجعه منه (^٣).\n_________\n(^١) برقم (٣١٣) باب: الطيب للمرأة عند غسلها من المحيض.\n(^٢) ورد بهامش الأصل: هذا في أصل شيخنا بياض وتتمة عزوه: أخرجه البخاري ومسلم وأبو داود والترمذي والنسائي، البخاري هنا عن إسماعيل، وفي الطلاق عن عبد الله بن يوسف، كلاهما عن مالك، وفيه أيضًا عن محمد بن كثير، عن الثوري، كلاهما عن عبد الله بن أبي بكر بن حزم، خرجه أيضًا عن آدم بن أبي إياس، عن شعبة، وفي الجنائز أيضًا عن الحميدي، عن سفيان بن عيينة، عن أيوب بن موسى، ثلاثتهم عن حميد بن نافع، عن زينب بنت أبي سلمة، به.\nومسلم في الطلاق عن يحيى بن يحيى، عن مالك، به. وعن الناقد وابن أبي عمر كلاهما عن ابن عيينة. وعن محمد بن المثنى، عن محمد بن جعفر؛ وعن عبيد الله ابن معاذ، عن ليث، عن شعبة.\nوأبو داود عن القعنبي عن مالك، به.\nوالترمذي في النكاح عن إسحاق بن موسى، عن معن، عن مالك، به.\nوقال: حسن صحيح.\nوالنسائي فيه عن الحارث بن مسكين. وفيه وفي التفسير عن محمد بن سلمة، كلاهما عبد الرحمن بن القاسم عن مالك. وفي التفسير أيضًا عن عمرو بن منصور، عن عبد الله بن يوسف، به. وعن هناد عن وكيع عن شعبة، به.\nواعلم أن للمزي: قال مسلم: عبيد الله بن معاذ، وسمعت عنه، ويتبع في ذلك أبا مسعود، عنها؛ لأنهما قد ذكرا: عبيد الله بن معاذ في هذه (…) وتبعها أبو القاسم على ذلك، وليس في \"صحيح مسلم\". ولأم حبيبة في حديث عبيد الله بن معاذ أصلًا.\n[انظر: \" تحفة الأشراف\" ١١/ ٣١٧ - ٣١٨].\n(^٣) راجع الحديث السالف (٣١٣).","vol":"9","page":505},{"text":"ونقل ابن بطال إجماع العلماء عَلَى أن من مات أبوها أو ابنها وكانت ذات زوج وطالبها زوجها بالجماع في الثلاثة الأيام التي أبيح لها الإحداد فيها أنه يُقضَى لَهُ عليها بالجماع فيها (^١). وقيل معنى قوله تعالى: ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ [البقرة: ٢٣٤] أي: عن الزينة.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٢٦٩.","vol":"9","page":506},{"text":"<span data-type='title' id=toc-1048>٣١ - باب زِيَارَةِ القُبُورِ</span>\n١٢٨٣ - حَدَّثَنَا آدَمُ حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا ثَابِتٌ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِامْرَأَةٍ تَبْكِي عِنْدَ قَبْرٍ فَقَالَ: \"اتَّقِى اللهَ وَاصْبِرِي\". قَالَتْ: إِلَيْكَ عَنِّي، فَإِنَّكَ لَمْ تُصَبْ بِمُصِيبَتِي وَلَمْ تَعْرِفْهُ. فَقِيلَ لَهَا: إِنَّهُ النَّبِيُّ - ﷺ -. فَأَتَتْ بَابَ النَّبِيِّ - ﷺ - فَلَمْ تَجِدْ عِنْدَهُ بَوَّابِينَ فَقَالَتْ: لَمْ أَعْرِفْكَ. فَقَالَ: \"إِنَّمَا الصَّبْرُ عِنْدَ الصَّدْمَةِ الأُولَى\". [انظر: ١٢٥٢ - مسلم: ٩٢٦ - فتح: ٣/ ١٤٨]\nذكر فيه حديث أنس أنه - ﷺ - مر بِامْرَأَةٍ تَبْكِي عِنْدَ قَبْرٍ .. الحديث. وقد سلف في باب: قول الرجل للمرأة عند القبر: اتقي الله واصبري (^١).\nأهل العلم قاطبة -كما قال الحازمي- عَلَى الإذن في زيارة القبور للرجال (^٢)، وفي \"صحيح مسلم\" من حديث عائشة أنه - ﷺ - كان يخرج من آخر الليل إلى البقيع فيقول: \"السلام عليكم دار قوم مؤمنين\" (^٣)، ومن حديث بريدة كان رسول الله - ﷺ - يعلمهم إِذَا خرجوا إلى المقابر أن يقولوا .. الحديث (^٤).\nوغير ذَلِكَ من الأحاديث وكره قوم ذَلِكَ؛ لأنه روي عن رسول الله - ﷺ - أحاديث في النهي عنها، وقال الشعبي: لولا أن رسول الله - ﷺ - نهي عن زيارة القبور لزرت قبر ابنتي (^٥).\n_________\n(^١) برقم (١٢٥٢) كتاب: الجنائز.\n(^٢) انظر: \"الاعتبار في الناسخ والمنسوخ\" ص ١٠١ - ١٠٢.\n(^٣) \"صحيح مسلم\" (٩٧٤) كتاب: الجنائز، باب: ما يقال عند دخول القبور والدعاء لأهلها.\n(^٤) \"صحيح مسلم\" (٩٧٥).\n(^٥) رواه عبد الرزاق مرسلًا عن الشعبي ٣/ ٥٦٩ (٦٧٠٦) كتاب الجنائز، باب في زيارة القبور، وابن أبي شيبة ٣/ ٣٢ (١١٨٢٣) كتاب الجنائز، باب من كره زيارة القبور.","vol":"9","page":507},{"text":"قال إبراهيم النخعي: كانوا يكرهون زيارة القبور، وعن ابن سيرين مثله (^١)، ثمَّ وردت أحاديث بنسخ النهي وإباحة زيارتها، ففي أفراد مسلم من حديث أبي هريرة: \"زوروا القبور فإنها تذكر الموت\" (^٢)\nومن حديث بريدة: \"نهيتكم عن زيارة القبور فزوروها\" (^٣).\nوروى ابن أبي شيبة من حديث أنس: نهى رسول الله - ﷺ - عن زيارة القبور، ثم قال: \"زوروها ولا تقولوا هجرا\" (^٤). وروي من حديث ابن مسعود أيضًا (^٥).\n_________\n(^١) \"مصنف عبد الرزاق\" ٣/ ٥٦٩ (٧٦٠٧) كتاب: الجنائز، باب: في زيارة القبور، \"مصنف ابن أبي شيبة\" ٣/ ٣٢ (١١٨٢١) كتاب: الجنائز، باب: من كره زيارة القبور.\n(^٢) مسلم (٦٧٦) كتاب: الجنائز، باب: استئذان النبي - ﷺ -.\n(^٣) مسلم (٩٧٧).\n(^٤) \"المصنف\" ٣/ ٣٠ (١١٨٠٤).\nورواه أيضًا أحمد ٣/ ٢٣٧ و٢٥٠، والحاكم ١/ ٣٧٥ و٣٧٦ من طريق يحيى بن عبد الله بن الحارث الجابر التيمي عن عمرو بن عامر عن أنس.\nقال المصنف في \"البدر المنير\" ٥/ ٣٤٣: يحيى الجابر ضعفوه.\nوضعفه الألباني في \" أحكام الجنائز\" ص ٢٢٩ من هذا الوجه.\nورواه الحاكم ١/ ٣٧٦ من طريق إبراهيم بن طهمان عن يحيى بن عباد عن أنس.\nوجود المصنف في \"البدر\" ٥/ ٣٤٣، هذا الإسناد، وحسنه الألباني في \"الجنائز\" ص ٢٢٩.\n(^٥) رواه ابن ماجه (١٥٧١)، والحاكم ١/ ٣٧٥، وعنه البيهقي ٤/ ٧٧ من طريق ابن جريج، عن أيوب بن هانئ عن مسروق بن الأجدع عن ابن مسعود مرفوعًا: \"كنت نهيتكم عن زيارة القبور فزوروها فإنها تزهد في الدنيا وتذكر الآخرة\".\nأعله الحافظ الذهبي في \"المهذب\" ٣/ ١٤٢٦ - ١٤٢٧ (٦٣٨٤) بأيوب بن هانئ.\nوحكى المصنف -﵀- في \"البدر المنير\" ٥/ ٣٤٢ - ٣٤٣ اختلافًا في أيوب.\nوقال الحافظ في \"التلخيص\" ٢/ ١٣٧: أيوب مختلف فيه. وضعف الألباني الحديث في \"ضعيف ابن ماجه\" (٣٤٣). =","vol":"9","page":508},{"text":"وفي \"المستدرك\" من حديث أبي ذر قال: قال رسول - ﷺ -: \"زُر القبور وتذكر بها الآخرة\" ثم قال: رواته ثقات (^١). وللزمخشري: \"ولا تزرها بالليل\" (^٢).\nوحديث الباب يشهد لأحاديث الإباحة لأنه - ﵇ - إنما عرض عليها الصبر ورغبها فيه، ولم يُنكر عليها جلوسها عنده، ولا نهاها عن زيارته؛ لأنه لا يترك أحدًا يستبيح ما لا يجوز بحضرته ولا ينهاه؛ لأن\n_________\n= ورواه أحمد ١/ ٤٥٢، وابن أبي شيبة ٣/ ٣١ (١١٨٠٨) من طريق فرقد السبخي، عن جابر بن يزيد، عن مسروق، به. وفرقد قال عنه الحافظ في \"التقريب\" (٥٣٨٤): صدوق عابد؛ لكن لين الحديث كثير الخطأ.\n(^١) \"المستدرك\" ١/ ٣٧٧ و٤/ ٣٣٠.\nورواه عنه البيهقي في \"الشعب\" ٧/ ١٥ (٩٢٩١) من طريق موسى بن داود الضبي، عن يعقوب بن إبراهيم، عن يحيى بن سعيد، عن أبي مسلم الخولاني، عن عبيد ابن عمير عن أبي ذر.\nقال الحاكم في الموضع الأول -كما نقله المصنف-: حديث رواته عن آخرهم ثقات. وقال في الثاني: حديث صحيح الإسناد ولم يخرجاه.\nوتبعه الحافظ العراقي فقال في \"تخريج الإحياء\" (٤٤٢٩): إسناده جيد.\nوالحديث ضعفه غير واحد، فقال البيهقي في \"الشعب\" ٧/ ١٥: يعقوب بن إبراهيم هذا أظنه المدني المجهول، وهذا متن منكر.\nوقال الذهبي في \"التلخيص\" ١/ ٣٧٧: منكر، ويعقوب هو القاضي أبو يوسف حسن الحديث، ويحيى لم يدرك أبا مسلم فهو منقطع، أو أن أبا مسلم رجل مجهول.\nوأعله المصنف -﵀- في \"البدر المنير\" ٥/ ٣٤٤ بيعقوب بن إبراهيم، وبالانقطاع بين يحيى وأبي مسلم.\nوقال الحافظ في \"التلخيص\" ٢/ ١٣٧: سنده ضعيف. وقال في \"اللسان\" ٦/ ٣٠٢: متن منكر. والحديث ضعفه أيضًا الألباني في \"الضعيفة\" (٣٦٦٣) وفيه استدرك على كلام البيهقي المتقدم ذكره، فلينظر.\n(^٢) بنحوه ابن عساكر في \"تاريخ دمشق\" ٦٦/ ١٨٨.","vol":"9","page":509},{"text":"الله فرَضَ عليه التبليغ والبيان لأمته. فحديث أنس وشبهه ناسخ لأحاديث النهي في ذلك، وحديث بريدة صريحٌ فيه، وأظن الشعبي والنخعي لم تبلغهما أحاديث الإباحة.\nوكان الشارع يأتي قبور الشهداء عند رأس الحول فيقول: \"السلامُ عليكم بما صَبرتم فنِعم عُقبى الدارد\"، وكان أبو بكر وعمر وعثمان يفعلون ذلك (^١).\nوزار الشارع قبر أمه يوم الفتح في ألف مقنع. ذكره ابن أبي الدنيا (^٢).\nوذكر ابن أبي شيبة عن علي وابن مسعود وأنس إجازة الزيارة (^٣).\nوكانت فاطمةُ تزور قبر حمزة كل جمعة (^٤). وكان ابن عمر يزورُ قبرَ\n_________\n(^١) رواه عبد الرزاق في المصنف ٣/ ٥٧٣ - ٥٧٤ (٦٧١٦): عن رجل من أهل المدينة عن سهيل بن أبي صالح، عن محمد بن إبراهيم التيمي قال .. فذكره.\n(^٢) رواه ابن أبي الدنيا في كتاب \"القبور\" كما عزاه الحافظ العراقي في \"تخريج الإحياء\" (٤٤٢٦).\nورواه من طريقه الحاكم في \"المستدرك\" ١/ ٣٧٥.\nورواه أيضًا ٢/ ٦٠٥، وكذا ابن عدي ٩/ ٩٣، والبيهقي ٧/ ١٥ (٩٢٩٠)، وابن عبد البر في \"التمهيد\" ٣/ ٢٣٠ جميعًا من طريق يحيى بن اليمان، عن سفيان، عن علقمة بن مرثد، عن سليمان بن بريدة، عن أبيه، به.\nقال الحاكم ١/ ٣٧٥: حديث صحيح على شرط الشيخين ولم يخرجاه وزاد في ٢/ ٦٠٥: إنما أخرج مسلم وحده حديث محارب بن دثار ..\nقال العراقي (٤٤٢٦): شيخ ابن أبي الدنيا، أحمد بن عمران الأخنسي، متروك، وانظر: \"البدر المنير\" ٥/ ٣٤٠ - ٣٤١.\n(^٣) \"المصنف\" ٣/ ٣٠ - ٣١ (١١٨٠٤ - ١١٨٠٥، ١١٨٠٨) عنهم مرفوعًا.\n(^٤) \"مصنف عبد الرزاق\" ٣/ ٥٧٢ (٦٧١٣) عن ابن عيينة عن جعفر بن محمد عن أبيه قال: كانت فاطمة ..\nورواه الحاكم في \"المستدرك\" ١/ ٣٧٧ و٣/ ٢٨، وعنه البيهقي ٤/ ٧٨ من طريق جعفر بن محمد عن أبيه أن أباه علي بن الحسين حدثه عن أبيه أن فاطمة … =","vol":"9","page":510},{"text":"أبيه فيقفُ عليه ويدعو له (^١). وكانت عائشةُ تزور قبرَ أخيها عبد الرحمن وقبره بمكةَ (^٢)، ذكره أجمع عبد الرزاق.\nوقال ابن حبيب: لا بأس بزيارة القبور والجلوس إليها والسلام عليها عند المرورِ بها، وقد فعل ذلك النبي - ﷺ -.\nوسُئل مالك عن زيارتها فقال: قد كان نهي عنه ثم أذِن فيه، فلو فعل ذلك إنسان ولم يقل إلا خيرا لم أرَ بذلك بأسا (^٣). وروي عنه أنه كان يُضعفُ زيارتها (^٤)، وقوله الذي تُضعِّفهُ الآثارُ. وعملُ السلف أولى بالصواب.\nوحمل بعضهم حديث لعن زوَّارات القبور (^٥) على مَنْ يُكثر منها؛ لأن زوَّارات للمبالغة.\n_________\n= قال الحاكم ١/ ٣٧٧: حديث رواته ثقات، وقال ٣/ ٢٨: حديث صحيح الإسناد ولم يخرجاه.\n(^١) \"المصنف\" لعبد الرزاق ٣/ ٥٧٠ (٦٧٠٩ - ٦٧١٠) وفيه: قبروا قبر أخيه.\n(^٢) \"المصنف\" (٦٧١١) عن ابن جريج عن ابن أبي مليكة قال: رأيت عائشة ..\nورواه الحاكم ١/ ٣٧٦ وعنه البيهقي ٤/ ٧٨ من طريق يزيد بن زريع، عن بسطام بن مسلم، عن أبي التياح يزيد بن حميد عن عبد الله بن أبي مليكة، به.\nعزاه الحافظ العراقي في \"تخريج الإحياء\" (٤٤٢٨) لابن أبي الدنيا في كتاب: القبور وقال: إسناده جيد.\nوصححه الألباني في \"الإرواء\" (٧٧٥).\n(^٣) \"النوادر والزيادات\" ١/ ٦٥٤.\n(^٤) السابق ١/ ٦٥٦.\n(^٥) روي من حديث أبي هريرة وابن عباس وحسان بن ثابت.\nحديث أبي هريرة رواه الترمذي (١٠٥٦)، وابن ماجه (١٥٧٦)، وأحمد ٢/ ٣٣٧، ٣٥٦، وابن حبان ٧/ ٤٥٢ (٣١٧٨) والبيهقي ٤/ ٧٨ من طريق أبي عوانة، عن عمر بن أبي سلمة، عن أبيه، عن أبي هريرة قال: لعن رسول الله - ﷺ - زوارات القبور.\nقال عبد الحق في \"أحكام\" ٢/ ١٥١: في إسناده عمر بن أبي سلمة، وهو ضعيف =","vol":"9","page":511},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عندهم. وذكر ابن القطان اعتراض على هذا في \"البيان\" ٥/ ٥١١ - ٥١٢. وأعله القرطبي في \"المفهم\" ٢/ ٦٣٣ بعمر بن أبي سلمة أيضًا.\nوقال الألباني في \"الإرواء\" ٣/ ٢٣٣: رجاله ثقات رجال الشيخين غير عمر بن أبي سلمة. وقال في \"أحكام الجنائز\" ص ٢٣٥: رجال إسناد الحديث ثقات كلهم، غير أن في عمر بن أبي سلمة كلامًا لعل حديثه لا ينزل به عن مرتبة الحسن، لكن حديثه هذا صحيح لما له من الشواهد.\nأما حديث ابن عباس فقد رواه أبو داود (٣٢٣٦)، والترمذي (٣٢٠)، والنسائي ٤/ ٩٤ - ٩٥، ابن ماجه (١٥٧٥)، وأحمد ١/ ٢٢٩، ٢٨٧، ٣٢٤، ٣٣٧، وابن حبان ٧/ ٤٥٢ - ٤٥٤ (٣١٧٩ - ٣١٨٠)، والحاكم ١/ ٣٧٤، والبيهقي ٤/ ٧٨ من طريق محمد بن جحادة، عن أبي صالح، عن ابن عباس قال: لعن رسول الله - ﷺ - زائرات القبور والمتخذين عليها المساجد والسرج.\nقال ابن حبان: أبو صالح هذا اسمه ميزان، بصري ثقة، وليس بصاحب الكلبي، ذاك اسمه باذام.\nوقال الحاكم: أبو صالح هذا ليس بالسمان المحتج به، إنما هو باذان، ولم يحتج به الشيخان.\nوضعف عبد الحق الحديث في \"الأحكام\" ٢/ ١٥١ وجزم بأن أبا صالح هنا هو صاحب الكلبي الضعيف. واعترض ابن القطان عليه في \"البيان\" ٥/ ٥٦٣ - ٥٦٤ وكلامه يشعر بتوثيق أبي صالح.\nوحديث ابن عباس ضعفه الألباني في \"الإرواء\" (٧٦١)، وفي \"الضعيفة\" (٢٢٥)، وقال في \"تمام المنة\" ص ٢٩٧: الحديث على شهرته ضعيف الإسناد، وانظر: \"البدر المنير\" ٥/ ٣٤٦ - ٣٤٩.\nوأما حديث حسان بن ثابت فقد رواه ابن ماجه (١٥٧٤)، وأحمد ٣/ ٤٤٢ - ٤٤٣، والحاكم ١/ ٣٧٤، والبيهقي ٤/ ٧٨ من طريق عبد الله بن عثمان بن خثيم، عن عبد الرحمن بن بهمان، عن عبد الرحمن بن حسان بن ثابت عن أبيه قال: لعن رسول الله - ﷺ - زورات القبور.\nقال البوصيري في \"الزوائد\" (٥٣٠): إسناد صحيح، رجاله ثقات.\nوالحديث بمجموع طرقه الثلاث صححه الألباني في \"الإرواء\" (٧٧٤).","vol":"9","page":512},{"text":"قال القرطبي: ويُمكن أن يُقال إنَّ النِّساءَ إنما يُمنعن من إكثار الزيارة؛ لما يؤدي إليه الإكثار من تضييع حقوق الزوجِ، والتبرج والشهرة والتشبه عن تلازم القبور لتعظيمها، ولما يخاف عليها من الصراخ، وغير ذلك من المفاسد، وعلى هذا يُفرق بين الزائرات والزوَّارات (^١).\nقلتُ: والحديث ورد بهما.\nوالأمة مُجمعة على زيارة قبرِ نبينا - ﷺ - وأبي بكر وعمر، وكان ابن عمر إذا قدم من سفر أتى قبره المكرم، فقال: السلام عليك يا رسولَ الله، السلام عليك يا أبا بكر، السلام عليكم يا أبتاه (^٢).\nومعنى النهي عن زيارة القبور إنما كان في أول الإسلام عند قربهم بعبادة الأوثان واتخاذ القبور مساجد، فلما استحكم الإسلام وقوي في قلوب الناس وأُمنت عبادة القبور والصلاة إليها، نُسخ النهي عن زيارتها؛ لاْنها تُذكِرُ بالآخرةِ، وتُزهد في الدنيا.\nوروينا عن طاوس قال: كانوا يستحبون أن لا يتفرقوا عن الميتِ سبعة أيام، لأنهم يُفتنون ويُحاسبون في قبورهم سبعةَ أيامٍ.\nوفي حديثِ أنس ما كان عليه من التواضع والرفق بالجاهل؛ لأنه لم\n_________\n(^١) \"المفهم\" ٢/ ٦٣٣.\nوقال الألباني: تبين من تخريج الحديث أن المحفوظ فيه إنما هو بلفظ: زوارات؛ لاتفاق حديث أبي هريرة وحسان عليهن وكذا حديث ابن عباس في رواية الأكثرين. \"أحكام الجنائز\" ص ٢٣٦.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٣/ ٥٧٦ (٦٧٢٤) وابن سعد في \"طبقاته\" ٤/ ١٥٦، وابن أبي شيبة ٣/ ٢٩ (١١٧٩٢)، والبيهقي ٥/ ٢٤٥ من طريق نافع عنه.\nوصححه الألباني في \"فضل الصلاة على النبي - ﷺ -\" (١٠٠).","vol":"9","page":513},{"text":"ينتهر المرأةَ حين قالت له: إليك عني. وعذرها بمصيبتها، وإنما لم يتخذ بوَّابين؛ لأن الله أعلمه أنه يعصمه من الناس (^١).\nوفيه: أنه من اعتذر إليه بعذرٍ لائح أنه يجب عليه قبوله.\nفرع:\nانفرد الماوردي بقوله: لا تجوز زيارةُ المسلمِ قبرَ قريبه الكافِر، مُستدلا بقوله ﴿وَلَا تَقُمْ عَلَى قَبْرِهِ﴾ (^٢) [التوبة: ٨٤]. والأحاديث على خلاف ما قال.\n_________\n(^١) يشير المصنف إلى قوله تعالى في سورة المائدة: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ [آية: ٦٧].\n(^٢) \"الحاوي الكبير\" للماوردي ٣/ ١٩.\nقال النووي في \"المجموع\" ٥/ ١٢٠: هذا غلط.","vol":"9","page":514},{"text":"<span data-type='title' id=toc-1049>٣٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"يُعَذَّبُ المَيِّتُ بِبَعْضِ بُكَاءِ أَهْلِهِ عَلَيْهِ\" إِذَا كَانَ النَّوْحُ مِنْ سُنَّتِهِ</span>\nلِقَوْلِ اللهِ تَعَالَى ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾ [التحريم: ٦]. وَقَالَ النَّبِيُّ - ﷺ - \"كُلُّكُمْ رَاعٍ، وَمَسْئُولٌ عَنْ رَعِيَّتِهِ\". [انظر: ٨٩٣] فَإِذَا لَمْ يَكُنْ مِنْ سُنَّتِهِ، فَهُوَ كَمَا قَالَتْ عَائِشَةُ ﵂: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الأنعام: ١٦٤]. وَهُوَ كَقَوْلِهِ: ﴿وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ﴾ [فاطر: ١٨] وَمَا يُرَخَّصُ مِنَ البُكَاءِ فِي غَيْرِ نَوْحٍ. وَقَالَ النَّبِيُّ - ﷺ -: \"لَا تُقْتَلُ نَفْسٌ ظُلْمًا إِلاَّ كَانَ عَلَى ابْنِ آدَمَ الأَوَّلِ كِفْلٌ مِنْ دَمِهَا\". [انظر: ٣٣٣٥ - فتح: ٣/ ١٥٠] وَذَلِكَ لأَنَّهُ أَوَّلُ مَنْ سَنَّ القَتْلَ.\n\n١٢٨٤ - حَدَّثَنَا عَبْدَانُ وَمُحَمَّدٌ قَالَا: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَاصِمُ بْنُ سُلَيْمَانَ، عَنْ أَبِي عُثْمَانَ قَالَ: حَدَّثَنِي أُسَامَةُ بْنُ زَيْدٍ ﵄ قَالَ: أَرْسَلَتِ ابْنَةُ النَّبِيِّ - ﷺ - إِلَيْهِ: إِنَّ ابنا لِي قُبِضَ فَائْتِنَا. فَأَرْسَلَ يُقْرِئُ السَّلَامَ وَيَقُولُ: \"إِنَّ لله مَا أَخَذَ وَلَهُ مَا أَعْطَى، وَكُلٌّ عِنْدَهُ بِأَجَلٍ مُسَمًّى، فَلْتَصْبِرْ وَلْتَحْتَسِبْ\". فَأَرْسَلَتْ إِلَيْهِ تُقْسِمُ عَلَيْهِ لَيَأْتِيَنَّهَا، فَقَامَ وَمَعَهُ سَعْدُ بْنُ عُبَادَةَ، وَمُعَاذُ بْنُ جَبَلٍ، وَأُبَىُّ بْنُ كَعْبٍ، وَزَيْدُ بْنُ ثَابِتٍ، وَرِجَالٌ، فَرُفِعَ إِلَي رَسُولِ اللهِ - ﷺ - الصَّبِيُّ وَنَفْسُهُ تَتَقَعْقَعُ -قَالَ: حَسِبْتُهُ أَنَّهُ قَالَ- كَأَنَّهَا شَنٌّ. فَفَاضَتْ عَيْنَاهُ. فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ، مَا هَذَا؟ فَقَالَ: \"هَذِهِ رَحْمَةٌ جَعَلَهَا اللهُ فِي قُلُوبِ عِبَادِهِ، وَإِنَّمَا يَرْحَمُ اللهُ مِنْ عِبَادِهِ الرُّحَمَاءَ\". [٥٦٥٥، ٦٦٠٢، ٦٦٥٥، ٧٣٧٧، ٧٤٤٨ - مسلم: ٩٢٣ - فتح: ٣/ ١٥١]\n\n١٢٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ هِلَالِ بْنِ عَلِيٍّ عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: شَهِدْنَا بِنْتًا لِرَسُولِ اللهِ - ﷺ -، قَالَ: وَرَسُولُ","vol":"9","page":515},{"text":"اللهِ - ﷺ - جَالِسٌ عَلَى القَبْرِ، قَالَ: فَرَأَيْتُ عَيْنَيْهِ تَدْمَعَانِ قَالَ: فَقَالَ: \"هَلْ مِنْكُمْ رَجُلٌ لَمْ يُقَارِفِ اللَّيْلَةَ؟ \". فَقَالَ أَبُو: طَلْحَةَ أَنَا. قَالَ: \"فَانْزِلْ\". قَالَ: فَنَزَلَ فِي قَبْرِهَا.\n[١٣٤٢ - فتح: ٣/ ١٥١]\n\n١٢٨٦ - حَدَّثَنَا عَبْدَانُ، حَدَّثَنَا عَبْدُ اللهِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ عُبَيْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ قَالَ: تُوُفِّيَتِ ابْنَةٌ لِعُثْمَانَ - ﵁ - بِمَكَّةَ وَجِئْنَا لِنَشْهَدَهَا، وَحَضَرَهَا ابْنُ عُمَرَ وَابْنُ عَبَّاسٍ - ﵃ -، وَإِنِّي لَجَالِسٌ بَيْنَهُمَا -أَوْ قَالَ: جَلَسْتُ إِلَي أَحَدِهِمَا. ثُمَّ جَاءَ الآخَرُ، فَجَلَسَ إِلَي جَنْبِي- فَقَالَ عَبْدُ اللهِ بْنُ عَمَرَ ﵄ لِعَمْرِو بْنِ عُثْمَانَ: أَلَا تَنْهَى عَنِ البُكَاءِ؟ فَإِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ المَيِّتَ لَيُعَذَّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ\". [مسلم: ٩٢٨ - فتح: ٣/ ١٥١]\n\n١٢٨٧ - فَقَالَ ابْنُ عَبَّاسٍ ﵄: قَدْ كَانَ عُمَرُ - ﵁ - يَقُولُ بَعْضَ ذَلِكَ. ثُمَّ حَدَّثَ قَالَ: صَدَرْتُ مَعَ عُمَرَ - ﵁ - مِنْ مَكَّةَ حَتَّى إِذَا كُنَّا بِالبَيْدَاءِ، إِذَا هُوَ بِرَكْبٍ تَحْتَ ظِلِّ سَمُرَةٍ، فَقَالَ: اذْهَبْ فَانْظُرْ مَنْ هَؤُلَاءِ الرَّكْبُ؟ قَالَ: فَنَظَرْتُ فَإِذَا صُهَيْبٌ، فَأَخْبَرْتُهُ، فَقَالَ: ادْعُهُ لِي. فَرَجَعْتُ إِلَي صُهَيْبٍ فَقُلْتُ: ارْتَحِلْ فَالحَقْ أَمِيرَ المُؤْمِنِينَ. فَلَمَّا أُصِيبَ عُمَرُ دَخَلَ صُهَيْبٌ يَبْكِي يَقُولُ وَاأَخَاهُ، وَاصَاحِبَاهُ. فَقَالَ عُمَرُ - ﵁ -: يَا صُهَيْبُ أَتَبْكِي عَلَيَّ وَقَدْ قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ المَيِّتَ يُعَذَّبُ بِبَعْضِ بُكَاءِ أَهْلِهِ عَلَيْهِ\"؟!. [١٢٩٠، ١٢٩٢ - مسلم: ٩٢٧ - فتح: ٣/ ١٥١]\n\n١٢٨٨ - قَالَ ابْنُ عَبَّاسٍ ﵄: فَلَمَّا مَاتَ عُمَرُ - ﵁ - ذَكَرْتُ ذَلِكَ لِعَائِشَةَ ﵂ فَقَالَتْ: رَحِمَ اللهُ عُمَرَ، وَاللهِ مَا حَدَّثَ رَسُولُ اللهِ - ﷺ -: إِنَّ اللهَ لَيُعَذِّبُ المُؤْمِنَ بِبُكَاءِ أَهْلِهِ عَلَيْهِ. وَلَكِنَّ رَسُولَ اللهِ - ﷺ - قَالَ \"إِنَّ اللهَ لَيَزِيدُ الكَافِرَ عَذَابًا بِبُكَاءِ أَهْلِهِ عَلَيْهِ\". وَقَالَتْ حَسْبُكُمُ القُرْآنُ ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الأنعام: ١٦٤]. قَالَ ابْنُ عَبَّاسٍ ﵄ عِنْدَ ذَلِكَ: وَاللهُ هُوَ أَضْحَكَ وَأَبْكَى. قَالَ ابْنُ أَبِي مُلَيْكَةَ: وَاللهِ مَا قَالَ ابْنُ عُمَرَ ﵄ شَيْئًا. [١٢٨٩، ٣٩٧٨ - مسلم: ٩٢٩ - فتح: ٣/ ١٥١]\n\n١٢٩٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، حَدَّثَنَا أَبُو إِسْحَاقَ -وَهْوَ: الشَّيْبَانِيُّ- عَنْ أَبِي بُرْدَةَ عَنْ أَبِيهِ قَالَ: لَمَّا أُصِيبَ عُمَرُ - ﵁ - جَعَلَ صُهَيْبٌ يَقُولُ:","vol":"9","page":516},{"text":"وَاأَخَاهُ. فَقَالَ عُمَرُ: أَمَا عَلِمْتَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِنَّ المَيِّتَ لَيُعَذَّبُ بِبُكَاءِ الحَيِّ\"؟ [انظر: ١٢٨٧ - مسلم: ٩٢٧ - فتح: ٣/ ١٥٢]\n\n١٢٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ أَبِيهِ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّهَا أَخْبَرَتْهُ، أَنَّهَا سَمِعَتْ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- قَالَتْ: إِنَّمَا مَرَّ رَسُولُ اللهِ - ﷺ - عَلَى يَهُودِيَّةٍ يَبْكِي عَلَيْهَا أَهْلُهَا فَقَالَ: \"إِنَّهُمْ لَيَبْكُونَ عَلَيْهَا، وَإِنَّهَا لَتُعَذَّبُ فِي قَبْرِهَا\". [انظر: ١٢٨٨ - مسلم: ٩٣٢ - فتح: ٣/ ١٥٢]\nوذكر عن أسامة بن زيد، قال: أَرْسَلَتِ ابنةُ النَّبِيِّ - ﷺ - إِلَيْهِ: إِنَّ ابأ لِي قُبِضَ فَائْتِنَا .. الحديث بطوله.\nوعن أنس: شَهِدْنَا بِنْتًا لِرَسُولِ اللهِ - ﷺ -، وَرَسُولُ اللهِ - ﷺ - جَالسٌ عَلَى القَبْرِ، فَرَأَيْتُ عَيْنَيْهِ تَدْمَعَانِ. الحديث.\nوعن ابن أبي مليكة: تُوُفِّيَتِ ابنة لِعُثْمَانَ بِمَكَةَ وَجِئْنَا لِنَشْهَدَهَا .. الحديث.\nوعن أبي بردة عن أبيه: لَمَّا أُصِيبَ عُمَرُ جَعَلَ صُهَيْبٌ يَقُولُ: وَاأَخَاهُ. فَقَالَ عُمَرُ: أَمَا عَلِمْتَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِنَّ المَيِّتَ لَيُعَذَّبُ بِبُكَاءِ الحَيِّ\"؟\nوعن عائشة: إِنَّمَا مَرَّ رَسُولُ الله - ﷺ - عَلَى يَهُودِيَّةٍ يَبْكِي عَلَيْهَا أَهْلُهَا فَقَالَ: \"إِنَّهُمْ لَيَبْكُونَ عَلَيْهَا، وَإِنَّهَا لَتُعَذَّبُ فِي قَبْرِهَا\".\nالشرح:\nأما قوله: (قول النبي - ﷺ -: \"يُعَذَّبُ المَيِّتُ بِبَعْضِ بُكَاءِ أَهْلِهِ عَلَيْه\") فذكره بعده مسندًا، وأما قوله: (إِذَا كَاْنَ النَّوْحُ مِنْ سُنتِّهِ) كذا في الدمياطي وفي بعض النسخ باب: إِذَا كَاْنَ النَّوْحُ من سنته (^١)، وضبطه بالنون ثم\n_________\n(^١) في بعض النسخ: إذا كان النوح من سببه اهـ من هامش اليونينية.","vol":"9","page":517},{"text":"مثناة فوق، وقال صاحب \"المطالع\": وهو عند أكثر الرواة أي: بما سَنَّه واعتاده، إذ كان من العرب من يأمر بذلك أهله قَالَ شاعرهم:\nإذا من فابكيني بما أنا أهله … وشقي عليَّ الجيب يا ابنة معبد\nوهو الذي تأوله البخاري، وهو أحد التأويلات في الحديث، ولبعضهم بالباء الموحدة المكررة أي: من أجله. وذكر عن محمد بن ناصر السلامي أن الأول تصحيف والصواب الثاني، وأي سُنة للميت؟\nوأما حديث: (\"كلكم راعٍ\") فسيأتي مسندًا من حديث ابن عمر (^١).\nوأما قول عائشة في: (فإذا لم يكن النوح من سنته) فيأتي في الباب مسندًا.\nوأما حديث: \"لا تقتل نفس ظلمًا\". يأتي مسندًا في الديات من حديث ابن مسعود (^٢).\nوأما حديث أسامة فأخرجه مسلم (^٣).\nوقول البخاري: (حَدَّثنَا عبدان) ومحمد: هو ابن مقاتل، ويأتي في الطب أيضًا والنذور والتوحيد (^٤)، وأخرجه أيضًا أبو داود والنسائي وابن ماجه (^٥).\n_________\n(^١) سيأتي برقم (٢٥٥٤) كتاب: العتق، باب: كراهية التطاول على الرقيق.\n(^٢) سيأتي برقم (٦٨٦٧) باب: قول الله تعالى: ﴿وَمَنْ أَحْيَاهَا﴾.\n(^٣) \"صحيح مسلم\" (٩٢٣) كتاب: الجنائز، باب: البكاء على الميت.\n(^٤) سيأتي برقم (٥٦٥٥) كتاب: المرضى، باب: عيادة الصبيان، وبرقم (٦٦٥٥) كتاب: الأيمان والنذور، باب: قول الله تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾، وبرقم (٧٣٧٧) كتاب: التوحيد، باب: ما جاء في قول الله تعالى: ﴿إِنَّ رَحْمَتَ اللهِ قَرِيبٌ مِنَ المُحْسِنِينَ﴾.\n(^٥) \"سنن أبي داود\" (٣١٢٥) كتاب: الجنائز، باب: في البكاء على الميت، و\"سنن النسائي\" ٤/ ٢١ - ٢٢ كتاب: الجنائز، باب: الاحتساب عند نزول المصيبة.\nو\"سنن ابن ماجه\" (١٥٨٨) كتاب: الجنائز، باب: ما جاء في البكاء على الميت.","vol":"9","page":518},{"text":"وأما حديث أنس: فهو من أفراده، وقال فليح بن سليمان: أُراه يعني: الذنب، وقال في آخر: ﴿وَلِيَقْتَرِفُوا﴾ [الأنعام: ١١٣]: ليكتسبوا (^١)، وفي رواية للفريابي في \"مسنده\": \"لا يدخل القبر رجل قارف الليلة أهله\" فلم يدخل عثمان القبر (^٢).\nوأما حديث ابن أبي مُليكة (^٣) وأبي بردة عن أبيه (^٤) وعائشة فأخرجهما مسلم أيضًا (^٥).\nإذا تقرر ذلك فالكلام في أمور:\nأحدها:\nبنت النبي - ﷺ - المرسِلة ذكر ابن بشكوال وغيره أنها زينب (^٦)، والابنة المتوفاة أم كلثوم، ماتت سنة تسع (^٧). وفي \"تاريخ البخاري الأوسط\":\n_________\n(^١) سيأتي برقم (١٣٤٢) باب: من يدخل قبر المرأة.\n(^٢) يأتي تخريجه بنحوه قريبًا.\n(^٣) \"صحيح مسلم\" (٩٢٨) كتاب: الجنائز، باب: الميت يعذب ببكاء أهله عليه.\n(^٤) \"صحيح مسلم\" (٩٢٧) باب: الميت يعذب ببكاء أهله عليه.\n(^٥) \"صحيح مسلم\" (٩٣٢) باب: الميت يعذب ببكاء أهله عليه.\n(^٦) \"غوامض الأسماء المبهمة\" ١/ ٣٠٥.\nوبه جزم الحافظ في \"الفتح\" ٣/ ١٥٦، والعيني في \"العمدة\" ٦/ ٤٣٨، وزكريا الأنصاري في \"المنحة\" ٣/ ٣٥٦.\n(^٧) يقصد المصنف -﵀- الابنة المتوفاة في حديث أنس بن مالك (١٢٨٥).\nفجزم المصنف بأنها أم كلثوم، وقال ابن بشكوال: قيل: هي زينب وقيل: إنها رقية وقيل: أم كلثوم، والأول أصح إن شاء الله؛ والحجة لما صححناه، وساق بإسناده من طريق ابن أبي شيبة: ثنا شريح بن النعمان قال: ثنا فليح، عن هلال بن علي، عن أنس قال: شهدنا جنازة زينب بنت رسول الله - ﷺ - .. الحديث.\nثم قال: وذكر البخاري أيضًا قال: ثنا محمد بن سنان قال: ثنا فليح بن سليمان قال: ثنا هلال بن علي عن أنس بن مالك قال: شهدنا دفن أم كلثوم بنت رسول الله - ﷺ - .. الحديث \"غوامض الأسماء المبهمة\" ١/ ١٥٠ - ١٥٢.","vol":"9","page":519},{"text":"لما ماتت رقية بنت رسول الله - ﷺ - قال رسول الله: \"لا يدخل القبر رجل قارف أهله الليلة\" فلم يدخل عثمان القبر (^١). قَالَ البخاري: لا أدرى ما هذا؟ النبي - ﷺ - لم يشهد رقية (^٢)، أي: لأنها ماتت وهو ببدر (^٣). وقال الطبري: روى أنس أنه - ﷺ - لما نزلت أم كلثوم بنت رسول الله - ﷺ - في قبرها قَالَ: \"لا ينزل في قبرها أحدٌ قارف الليلة\" (^٤) فذكر رقية فيه وهم (^٥)، وقال الخطابي: يشبه قوله: شهدنا بنتًا لرسول الله - ﷺ -. أنها كانت ابنة لبعض بناته فنسبت إليه (^٦). وابنة عثمان هي أم أبان كما قاله أبو عمر (^٧)، لكن له ابنتان كل منهما أم أبان، فالكبرى أمها رملة بنت شيبة بن ربيعة، والصغرى أمها نائلة بنت الفرافصة، فالله أعلم أيهما.\n_________\n(^١) \"التاريخ الأوسط\" ١/ ٤٠٤. وهو في \"التاريخ الصغير\" ١/ ١٨.\nورواه أيضًا أحمد ٣/ ٢٢٩، ٢٧٠، والحاكم في \"المستدرك\" ٤/ ٤٧ وصححه على شرط الشيخين ولم يخرجاه، وابن حزم في \"المحلى\" ٥/ ١٤٥، وابن بشكوال في \"الغوامض\" ١/ ١٥١ - ١٥٢ من طريق حماد بن سلمة، عن ثابت، عن أنس، به.\n(^٢) قاله ابن بشكوال ١/ ١٥٢.\nوقال أبو عمر بن عبد البر: هذا الحديث خطأ من حماد بن سلمة؛ لأن رسول الله - ﷺ - لم يشهد دفن رقية ابنته، ولا كان ذلك القول منه في رقية، وإنما كان ذلك القول منه في أم كلثوم ثم قال: ولفظ حديث حماد بن سلمة أيضًا في ذلك منكر مع ما فيه من الوهم في ذكر رقية اهـ \"الاستيعاب\" ٤/ ٤٠٠.\n(^٣) انظر ما سيأتي برقم (٣١٣٠، ٤٠٦٦).\n(^٤) رواه البخاري في \"التاريخ الصغير\" ١/ ١٨.\n(^٥) قلت: وجزم الحافظ في \"الفتح\" ٣/ ١٥٨، والعيني في \"العمدة\" ٦/ ٤٤٢، والسيوطي في \"التوشيح\" ٣/ ١٠٧٢، وزكريا الأنصاري في \"المنحة\" ٣/ ٣٥٨، والقسطلاني في \"الإرشاد\" ٣/ ٣١٢ بأن ابنة النبي - ﷺ - المتوفاة هي أم كلثوم زوجة عثمان.\n(^٦) \"أعلام الحديث\" ١/ ٦٨١.\n(^٧) \"التمهيد\" ١٧/ ٢٧٦ - ٢٧٧.\nقلت: وجاء مصرحًا باسمها هكذا عند مسلم (٩٢٨).","vol":"9","page":520},{"text":"ثانيها:\nإرسال ابنته إليه عند موت ابنها له فوائد: الأولى: بركة موعظته وشهوده. ثانيها: لما ترجو لنفسها من الصبر عند رؤيته. ثالثها: لئلا يظن حاسد أنه ليس لها عنده كبير مكان.\nثالثها:\nقولها: (إِنَّ ابنا لِي قُبِضَ) تريد: قارب ذلك لا جرم، قَالَ ابن ناصر: حضر. وفي رواية أخرى للبخاري: احتضر (^١). وفي أخرى له: ابنتي قد حضرت (^٢). والابن لا أعلم اسمه، ومن خط الدمياطي اسمه علي، والبنت اسمها: أميمة. وقيل: أمامة بنت أبي العاصي بن الربيع (^٣). ذكرها ابن بشكوال (^٤).\nرابعها:\nقوله: (فَأرْسَلَ يُقْرِئُ السَّلَامَ) هو بضم الياء، وروي بفتحها. قَالَ ابن التين: ولا وجه له إلا أن يريد: يقرأ عليك. فيحتمل أن يكون فعل ذلك؛ لشغل كان فيه؛ أو لئلا يرى ما يوجعه؛ لأنه كان بالمؤمنين رفيقًا، فكيف بذريته؟! ولما يرى من وجع أمه، فلما عزمت عليه رأى إجابتها.\n_________\n(^١) ستأتي برقم (٦٦٥٥) كتاب: الأيمان والنذور، باب: قول الله تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾.\n(^٢) ستأتي برقم (٥٦٥٥) كتاب: المرضى، باب: عيادة الصبيان.\n(^٣) ورد بهامش الأصل ما نصه: أما أمامة فتوفيت بعد النبي - ﷺ - في صحبة المغيرة بن نوفل بن الحارث بن عبد المطلب وكان تزوجها علي قبله بوصاية فاطمة له بذلك، وأما أميمة فلا أعلم بنتًا لزينب يقال لها أميمة.\n(^٤) \"غوامض الأسماء المبهمة\" ١/ ٣٠٥. وانظر: \"الفتح\" ٣/ ١٥٦، و\"العمدة\" ٦/ ٤٣٨.","vol":"9","page":521},{"text":"خامسها:\n\"إِنَّ لله مَا أَخَذَ وَلَهُ مَا أَعْطَى\" أي: له الخلق كله، وبيده الأمر كله، وإليه يرجع الأمر كله، وكل شيء عنده بأجل مسمى؛ لأنه لما خلق الدواة واللوح والقلم أمر القلم أن يكتب ما هو كائن إلى يوم القيامة، لا معقب لحكمه.\nسادسها:\nقوله: (وَنَفْسُهُ تَتَقَعْقَعُ كَأَنَّهَا شَنٌّ) الشن: السقاء البالي، وضبطه بعضهم بكسر الشين، وليس بشيء، وقعقعته: صوته عند التحريك، وذلك ما يكون من المحتضر من تصعيد النفس، وفي رواية: كأنها شنة (^١).\nوقوله: (\"هذِه رَحْمَةٌ جَعَلَهَا اللهُ فِي قُلُوبِ عِبَادِهِ\") وفي لفظ: \"فِي قُلُوبِ مَنْ شاءَ من عِباده\" (^٢) وقد صح أن الله تعالى خلق مائة رحمة، فأمسك عنده تسعًا وتسعين وجعل في عباده رحمة، فبها يتراحمون ويتعاطفون وتحن الأم على ولدها، فإذا كان يوم القيامة جمع تلك الرحمة إلى التسعة والتسعين، فأظل بها الخلق، حَتَّى إن إبليس -رأس الكفر- يطمع لما يرى من رحمة الله -﷿- (^٣).\nسابعها:\nقوله: (ورسول الله - ﷺ - جالس على القبر). الظاهر -والله أعلم- أن المراد: جالسٌ بجانبه، واستدل به ابن التين على إباحة الجلوس على\n_________\n(^١) ستأتي برقم (٧٤٤٨) كتاب: التوحيد، باب: قول الله تعالى: ﴿إِنَّ رَحْمَتَ اللهِ قَرِيبٌ مِنَ المُحْسِنِينَ﴾.\n(^٢) سيأتي برقم (٥٦٥٥) كتاب: المرضى، باب: عيادة الصبيان.\n(^٣) سيأتي برقم (٦٠٠٠) كتاب: الأدب، باب: جعل الرحمة مائة جزء، ورواه مسلم (٢٧٥٢).","vol":"9","page":522},{"text":"القبر، وهو قول مالك (^١)، وزيد بن ثابت وعلي، وقال ابن مسعود وعطاء: لا تجلس عليه (^٢). وبه قَالَ الشافعي والجمهور (^٣) لقوله - ﷺ -: \"لا تجلسوا على القبور ولا تصلُّوا إليها\" (^٤).\nوقوله: (\"لأن يجلس أحدكم على جمرة فتحرق ثيابه فتخلص إلى جلده خير له من أن يجلس على قبرٍ\") أخرجهما مسلم (^٥) وظاهر إيراد المحاملي وغيره (^٦) -ولفظه: قال أصحابنا: تجصيص القبر مكروه والقعود عليه حرام، وكذلك الاستناد إليه والاتكاء عليه- أنه حرام.\nونقله النووي في \"شرح مسلم\" عن الأصحاب (^٧)، وتأوله مالك، وخارجة بن زيد على الجلوس لقضاء الحاجة، وهو بعيد.\nفرع:\nلا يوطأ أيضًا إلا لضرورة ويكره أيضًا الاستناد إليه احترامًا.\n_________\n(^١) انظر: \"التاج والإكليل\" ٣/ ٧٤، \"مواهب الجليل\" ٣/ ٧٥.\n(^٢) روى عنهما عبد الرزاق في \"مصنفه\" ٣/ ٥١٠ - ٥١١ (٦٥٠٩)، (٦٥١٢ - ٦٥١٣) كتاب: الجنائز، باب: المزابي والجلوس على القبر.\n(^٣) انظر: \"المجموع\" ٥/ ٢٨٧ - ٢٨٨، \"المغني\" ٣/ ٤٤٠.\n(^٤) مسلم (٩٧٢) من حديث أبي مرثد الغنوي.\n(^٥) \"مسلم\" (٩٧١) في الجنائز، باب: النهي عن الجلوس على القبر والصلاة عليه.\n(^٦) ورد بهامش الأصل ما نصه: والشيخ في \"المهذب\" لكن الذي في \"الروضة\" مجزومًا به الكراهة وكذا في \"شرح المهذب\" في آخر باب الدفن ثم أعاد المسألة في باب التعزية من الشرح المذكور وقال: وكره الشافعي والجمهور الجلوس عليه ودوسه، وقال الشيخ في \"المهذب\" والمحاملي في \"المقنع\": لا يجوز. وقد نقل التحريم في \"شرح مسلم\" عن أصحابنا. كما قاله الشيخ، وذكر الصيمري في \"شرح الكفاية\" أنه لا يحل لأحد أن يمشي على قبر، ولا ينبغي أن يستند إليه، هذا لفظه. بعض كلام المهمات.\n(^٧) \"صحيح مسلم بشرح النووي\" ٧/ ٢٧ - ٢٨.","vol":"9","page":523},{"text":"ثامنها:\n(فَرَأَيْتُ عَيْنَيْهِ تَدْمَعَانِ): هو بفتح الميم، قَالَ ابن التين: المشهور في اللغة أن ماضيه: دمَع بفتح الميم، فيجوز في مستقبله تثليث العين، وذكر أبو عبيدة لغة أخرى أن ماضيه: مكسور العين فيتعين الفتح في المستقبل، وفعله - ﷺ - هذا دال على أن النهي عن البكاء إنما هو عن الصياح كما سيأتي (^١).\nتاسعها:\nفيه استحباب إدخال القبر الرجال ولو كان الميت امرأة؛ لأنه يحتاج إلى قوة، وهم أحرى بذلك، وأيضًا لا يخشى عليهم انكشاف العورة، وقد أمر الشارع أبا طلحة أن ينزل في القبر المذكور.\nومعنى: \"لَمْ يُقَارِفِ\" بالقاف السابقة ثم بالفاء اللاحقة في آخره، وقد أسلفنا عن فليح أنه قَالَ في الأصل بعد هذا: أي: لم يذنب. وقيل: لم يُجامِع أهله، وهو أظهر، وإنما أراد بعد الطهارة لما يرجى في ذلك للمنزولة في قبرها، وعُلِّلَ أيضًا بأنه حينئذ يقرب بالتلذذ بالنساء، والمدفونة امرأة، فخاف عليه أن يذكِّره الشيطان ما كان فيه تلك الليلة، ويقال: إن تِلك الليلة بات عثمان عند بعض جواريه فأطلع الله تعالى نبيه على ذلك، فمنعه من النزول في قبرها؛ لأنه لم ينظر في نفسه انقطاع صهارته من سيد الخلق في الصورة، ولا تألم لفراق زوجته، ولا استحب حكاية هذا، وهو من حسن لطفه أنه لم يؤاخذ أحدًا بما فعل ولكن يعرض، وهكذا كان دأبه - ﷺ -.\n_________\n(^١) برقم (١٢٩٣) كتاب: الجنائز، باب: ما يكره من النياحة على الميت.","vol":"9","page":524},{"text":"فرع:\nلو تولى النساء حل ثيابها في القبر فحسن، نص عليه في \"الأم\" (^١).\nالعاشرة:\nفيه دلالة على أنه ليس بذي محرم منها، وإن لم يكن ذو محرم فيختار منهم من يدليها، قاله ابن التين، قَالَ: وقد يحتمل أن يكون - ﷺ - نزل في قبرها واستعان بمن دلاها معه.\nالحادية عشرة:\nحديث عمر وابنه: \"إن الميت يعذب ببكاء الحي\" وإنكار عائشة بقولها: رحم الله عمر وابنه، ما حدث رسول الله - ﷺ - بذلك، ولكنه قَالَ: \"إن الله ليزيد الكافر ببكاء أهله عليه عذابًا\". وقالت: حسبكم القرآن ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الأنعام: ١٦٤].\nوفي لفظ قالت: فما قاله رسول الله - ﷺ - قط: \"إن الميت يعذب ببكاء أهله\" ولكنه قَالَ: \"إِنَّ الكافر يزيده الله بِبُكَاءِ أَهْلِهِ عَذَابًا\" (^٢). وفي لفظ قالت: إنكم لتحدثوني عن غير كاذبين ولا مُكَذَّبين، ولكن السمع يخطئ (^٣). وفي لفظ: قَالَ ابن عباس: فلما مات عمر ذكرت ذلك لعائشة، فقالت: يرحم الله عمر، لا والله مَا حَدَّثَ رَسُولُ الله - ﷺ - بذلك (^٤). وفي لفظٍ قالت: وَهَلَ ابن عمر، إنما قَالَ رسول الله - ﷺ -:\n_________\n(^١) قال الشافعي ﵀: وإن ولي إخراجها من نعشها وحل عقد من الثياب إن كان عليها وتعاهدها النساء فحسن، \"الأم\" ١/ ٢٤٥.\n(^٢) سيأتي هنا برقم (١٢٨٨) باب: قول النبي - ﷺ -: \"يعذب الميت ببعض بكاء أهله ..\n(^٣) رواه مسلم (٩٢٩) كتاب: الجنائز، باب: الميت يعذب ببكاء أهله عليه.\n(^٤) سيأتي برقم (١٢٨٨).","vol":"9","page":525},{"text":"\"إنه ليعذب بخطيئته أو بذنبه وإن أهله ليبكون عليه الآن\" (^١). وذلك مثل قوله: إن رسول اللهﷺ - قام على القليب يوم بدر، وفيه قتلى بدر من المشركين فقال لهم: \"إنهم يسمعون ما أقول\" وقد وهل، وإنما قَالَ: \"إنهم ليعلمون أن ما كنت أقول لهم حق\" حَتَّى نزلت ﴿إِنَّكَ لَا تُسْمِعُ المَوْتَى﴾ [النمل: ٨٠] ﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي القُبُورِ﴾ [فاطر: ٢٢] يقولون حين تبوءوا مقاعدهم من النار (^٢). وفي لفظ: يغفر الله لأبي عبد الرحمن أما إنه لم يكذب، ولكن نسي أو أخطأ (^٣)، وكل هذِه الألفاظ في الصحيح، وأجاب بعضهم بأن حديث عمر وابنه مجمل فسرته عائشة.\nوفيه نظرٌ من وجوه بيَّنها ابن الجوزي:\nأحدها: أن الذي روته عائشة حديث وهذا حديث، ولا تناقض بينهما، لكل واحد منهما حكمه.\nثانيها: أنها أنكرت برأيها، وقول الشارع عند الصحة لا يلتفت معه إلى رأي أحد.\nثالثها: أن ما ذكرته لا يحفظ عن غيرها، وحديث عمر محفوظ عنه (^٤) وعن ابنه (^٥) والمغيرة (^٦)، وهم أولى بالضبط.\nوقد اختلف العلماء في معنى تعذيبه ببكاء أهله عليه على أقوال:\n_________\n(^١) سيأتي برقم (٣٩٧٨) كتاب: المغازي، باب: قتل أبي جهل.\n(^٢) سيأتي برقم (٣٩٧٩) كتاب: المغازي، باب: قتل أبي جهل.\n(^٣) رواه مسلم (٩٣٢) كتاب: الجنائز، باب: الميت يعذب ببكاء أهل عليه.\n(^٤) حديث الباب (١٢٨٦).\n(^٥) أحاديث الباب أيضًا (١٢٨٧ - ١٢٩٠).\n(^٦) يأتي برقم (١٢٩١)، ورواه مسلم (٩٣٣).","vol":"9","page":526},{"text":"أصحها: وهو تأويل الجمهور على أنه محمولٌ على من أوصى به، كما كانت العرب تفعله؛ لأنه بسببه وهو منسوب إليه، وإليه ذهب البخاري في قوله: إذا كان النوح من سنته -يعني: أنه يوصي بذلك- أو من سببه بها على ما سلف، وهو قول الظاهر، وأنكروا قول عائشة وأخذوا بالأحاديث السالفة.\nثانيها: أنه يعذب بسماعه بكاء أهله، ويرق لهم ويسوؤه إتيانه ما يكره ربه، قَالَ القاضي عياض: وهو أولى الأقوال، وفيه حديث قيلة مطولًا، وفيه: \"والذي نفس محمد بيده، إن إحداكن لتبكي فتستعبر إليه صويحبه، فيا عباد الله لا تعذبوا إخوانكم\" (^١).\nقال الطبري: الدليل على أن بكاء الحي على الميت تعذيب من الحي له لا تعذيب من الله ما رواه عوف عن خلاس بن عمرو، عن أبي هريرة قَالَ: إنَّ أعمالكم تعرض على أقربائكم فإن رأوا خيرًا فرحوا به، وإن رأوا شرًّا كرهوه، وإنهم ليستخبرون الميت إذا أتاهم من مات بعدهم، حَتَّى إن الرجل ليسأل عن امرأته أتزوجت أم لا؟\nثالثها: كانوا يعددون في نواحهم جرائم الموتى ويظنونه محمودًا كالقتل وشن الغارات، فهو يُعذب بما ينوحون به عليه، وقيل: يقال للميت إذا ندبوه: أكنت كذاك؟ فذاك التوبيخ عذاب.\nرابعها: إن قوله: (\"ببكاء\") أي: عند بكاء أهله يعذب بذنبه، قَالَ القاضي حسين: يجوز أن يكون الله قدر العفو عنه، إن لم يبكوا عليه،\n_________\n(^١) \"إكمال المعلم\" ٣/ ٣٧١ - ٣٧٢.\nوالحديث رواه ابن سعد ١/ ٣١٧ - ٣٢٠، والطبراني ٢٥/ ٧ (١) مطولًا.\nقال الهيثمي في \"المجمع\" ٦/ ٩ - ١٢: رجاله ثقات. وحسن الحافظ إسناده في \"الفتح\" ٣/ ١٥٥.","vol":"9","page":527},{"text":"فإذا بكوا وندبوا وناحوا عُذِّب بذنبه لفوات الشرط.\nخامسها: أنه محمول على الكافر وغيره من أصحاب الذنوب، صححه الشيخ أبو حامد (^١).\nسادسها: أنه مخصوص بشخص بعينه، ذكره القاضي أبو بكر بن\nالطيب احتمالًا، وذهبت عائشة إلى أن أحدًا لا يعذب بفعل غيره، وهو إجماع للآية السالفة ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الأنعام: ١٦٤].\nوقوله: (﴿وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا﴾) [الأنعام: ١٦٤] وكل حديث أتى فيه النهي عن البكاء فمعناه: البكاء الذي يتبعه الندب والنياحة عند العلماء، فإنه إذًا يسمى بكاء؛ لأن الندب على الميت كالبكاء عليه، فإن البكاء بالمد: الصوت. وبالقصر: الدمع، كما نص عليه أهل اللغة: الخليل والأزهري والجوهري وغيرهم (^٢).\nوالإشكال في تعذيب الحي بذلك للنهي عنه، وأما تعذيب الميت فقد علمت ما فيه، وحكى الخطابي عن بعض أهل العلم أن معظم عذاب المعذب في قبره يكون عند نزوله لَحْدَهُ، وما ذهبت إليه عائشة أشبه بدلائل الكتاب، وما زِيدَ في عذاب الكافر باستيجابه لا بذنب غيره؛ لأنه إذا بكي عليه تذكر فتكاته وغاراته، فهو مستحق للعذاب بذلك، وأهله يعدون ذلك من فضائله، وهو يعذب من أجلها، فإنما يعذب بفعله لا ببكاء أهله عليه، هذا معنى قول عائشة: إن الله يزيد الكافر عذابًا ببكاء أهله عليه. وهو موافق لقوله تعالى ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾. وقد اختلف في معنى هذِه الآية، فقيل: إنه المذنب\n_________\n(^١) انظر: \"أسنى المطالب\" ١/ ٣٣٦.\n(^٢) \"العين\" ٥/ ٤١٧ - ٤١٨، \"تهذيب اللغة\" ١/ ٣٧٩، \"الصحاح\" ٦/ ٢٢٨٤.\nوانظر: \"المجمل\" ١/ ١٣٢، و\"لسان العرب\" ١/ ٣٣٧.","vol":"9","page":528},{"text":"لا يؤخذ غيره بذنبه. وقيل: لا يعمل المرء بالإثم اقتداء بغيره كما قَالَ الكفار: ﴿إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ﴾ [الزخرف: ٢٢]. وإذا أول الحديث السالف، خرج عن معنى ما أنكرته (^١)، ولكن تأويل عمر في قوله لصهيب: أتبكي عليَّ؟ ثم ذكر الحديث يدل على أن الحديث محمول على ظاهره لا كما فهمت عائشة، على أن الداودي قَالَ: قول عائشة: إن الله ليزيد الكافر. إلى آخره ردًّا لقولها: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ وما أرى هذا محفوظًا عنها، وقول ابن عباس: الله أضحك وأبكى، يعني: أنه لم يذكر ذلك إلا بحق، وأنه أذن في الجميل منه، فلا يعذب على ما أذن فيه، ويؤيد ذلك قوله: \"إنما هي رَحْمَةٌ يضعهَا اللهُ فِي قُلُوبِ عِبَادِهِ\" (^٢).\n_________\n(^١) \"أعلام الحديث\" ١/ ٦٨٣ - ٦٨٤، و\"معالم السنن\" ١/ ٢٦٣ - ٢٦٤.\n(^٢) ورد بهامش الأصل: ثم بلع رابعًا كتبه مؤلفه غفر الله له.","vol":"9","page":529},{"text":"<span data-type='title' id=toc-1050>٣٣ - باب مَا يُكْرَهُ مِنَ النِّيَاحَةِ عَلَى المَيِّتِ</span>\nوَقَالَ عُمَرُ - ﵁ -: دَعْهُنَّ يَبْكِينَ عَلَى أَبِي سُلَيْمَانَ مَا لَمْ يَكُنْ نَقْعٌ أَوْ لَقْلَقَةٌ.\nوَالنَّقْعُ: التُّرَابُ عَلَى الرَّأْسِ، (وَاللَّقْلَقَة) (^١) الصَّوْتُ.\n\n١٢٩١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدٍ، عَنْ عَلِيِّ بْنِ رَبِيعَةَ، عَنِ المُغِيرَةِ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّ كَذِبًا عَلَيَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ، مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ\". سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ نِيحَ عَلَيْهِ يُعَذَّبُ بِمَا نِيحَ عَلَيْهِ\". [مسلم:٤، ٩٣٣ - فتح: ٣/ ١٦٠]\n\n١٢٩٢ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنِ ابْنِ عُمَرَ، عَنْ أَبِيهِ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المَيِّتُ يُعَذَّبُ فِي قَبْرِهِ بِمَا نِيحَ عَلَيْهِ\". تَابَعَهُ عَبْدُ الأَعْلَى: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، حَدَّثَنَا قَتَادَةُ. وَقَالَ آدَمُ، عَنْ شُعْبَةَ، \"المَيِّتُ يُعَذَّبُ بِبُكَاءِ الحَيِّ عَلَيْهِ\". [انظر: ١٢٨٧ - مسلم: ٩٢٧ - فتح: ٣/ ١٦١]\nوذكر فيه حديث المُغِيرَةِ: \"إِنَّ كَذِبًا عَلَيَّ لَيْسَ كَكَذِبِ عَلَى أَحَدٍ، مَنْ كَذَبَ عَلَيَّ مُتَعَمَّدًا فَلْيَتَبَؤَأْ مَقْعَدَهُ مِنَ النَّارِ مَنْ نِيحَ عَلَيْهِ يُعَذبُ بِمَا نِيحَ عَلَيْهِ\".\nوحديث شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ سَعِيدِ بْنِ المُسَيبِ، عَنِ ابن عُمَرَ، عَنْ أَبِيهِ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المَيِّتُ يُعَذَّبُ فِي قَبْرِهِ بِمَا نِيحَ عَلَيْهِ\". تَابَعَهُ عَبْدُ الأَعْلَى: ثنَا يَزِيدُ بْنُ زُرَيْعٍ، ثَنَا شعبة، ثَنَا قَتَادَةُ. وَقَالَ آدمُ، عَنْ شُعْبَةَ: \"المَيِّتُ يُعَذَّبُ بِبُكَاءِ الحَيِّ عَلَيْهِ\".\n_________\n(^١) في الأصل: القلقة.","vol":"9","page":530},{"text":"الشرح:\nأما تعليق عمر فأسنده البيهقي من حديث الأعمش عن شقيق قَالَ: لما مات خالد بن الوليد اجتمع نسوة من آل المغيرة يبكين عليه. فقيل لعمر: أرسل إليهن فانههن. فقال عمر: ما عليهن أن يهرقن دموعهن على أبي سليمان، ما لم يكن نقع أو لقلقة (^١).\nوأمَّا قوله: (والنقع: التراب على الرأس) (^٢). فهو أحد الأقوال فيه، وقال ابن فارس: النقع: الصراخ. ويقال: هو النقيع. والنقع: الغبار (^٣)، وقال الهروي: إنه رفع الصوت واللقلقة، كأنها حكاية الأصوات إذا كثرت (^٤). قَالَ شِمْر في قوله: (ما لم يكن نقع ولا لقلقة)، أي: شق الجيوب، وقال الإسماعيلي: النقع هنا: الصوت العالي، واللقلقة: حكايته ترديد النواحة.\nوقال صاحب \"المطالع\" (^٥): النقع: الصوت بالبكاء. قَالَ: وبهذا فسره البخاري. وهو غريب، فالذي فسره ما قدمناه عنه. وقال الأزهري: هو صوت لذم الخدود إذا ضربت (^٦). وقال في \"المحكم\": إنه الصراخ (^٧). ويقال: هو النقيع. وقيل: وضعهن على رءوسهن النقع، وهو الغبار. وهو موافق لتفسير البخاري.\n_________\n(^١) \"السنن الكبرى\" ٤/ ٧١ كتاب: الجنائز، باب: سياق أخبار تدل على جواز البكاء بعد الموت. ورواه أيضًا الحاكم ٣/ ٢٩٧ وغيرهما. وصححه الحافظ كما في \"الفتوحات الربانية\" ٤/ ١٠٥.\n(^٢) \"لسان العرب\" ٨/ ٤٥٢٧ - ٤٥٢٨.\n(^٣) \"المجمل\" ٢/ ٨٨٣.\n(^٤) \"غريب الحديث\" ٢/ ٤١.\n(^٥) ورد بهامش الأصل تعليق نصه: ذكر صاحب \"المطالع\" التفسيرين: الأول وهذا، وعزاهما إلى البخاري.\n(^٦) \"تهذيب اللغة\" ٤/ ٣٦٤٩ - ٣٦٥١.\n(^٧) \"المحكم\" ١/ ١٣٤ - ١٣٥.","vol":"9","page":531},{"text":"وقال الكسائي: هو صنعة الطعام في المآتم. قَالَ أبو عبيد: النقيعة: طعام القدوم من السفر لا هذا (^١). وقال الجوهري: النقيع: الصراخ. ونقع الصوت واستنقع، أي: ارتفع (^٢). وفي \"الموعَب\": نقع الصارخ بصوته، وأنقع إذا تابعه. وفي \"الموعَب\" و\"الجمهرة\" (^٣): إنه الصوت واختلاطه في حرب أو غيرها. فتحصلنا على ثلاثة أقوال فيه.\nوأما قوله: (واللقلقة: الصوت) (^٤). فهو كما قَالَ، وقد أسلفنا كلام الهروي فيه، وكذا كلام الإسماعيلي. وقال القزاز: هو تتابع الصوت كما تفعل النساء في المآتم، وهو شدة الصوت. وقال ابن سيده عن ابن الأعرابي: تقطيع الصوت. وقيل: الجلبة (^٥).\nقَالَ الداودي: لما قَالَ عمر: دعهن يبكين على أبي سليمان -يعني: خالدًا- قَالَ له طلحة: أما الآن تقول هذا، وأما في حياته فبعته بالرسن، وما مثلك ومثله إلا كما قَالَ الأول:\nلألفينك بعد الموت تندبني … وفي حياتي ما زودتني زادا\nوذلك أن عمر حين قتل خالد قومًا ممن كان ارتد ثم تاب ولم ير أن توبته تنفعه (^٦). فأراد عمر أبا بكر على أن يقيد منه، فأبى عليه، فلما أكثر عليه قَالَ له: ليس ذلك عليك منه، تأول فأخطأ. ووداهم أبو بكر، فأراد عمر أبا بكر على عزل خالد من الشام وقال له: إنه جعل يعطي المال ذا\n_________\n(^١) \"غريب الحديث\" ٢/ ٤٠.\n(^٢) \"الصحاح\" ٣/ ١٢٩٢.\n(^٣) \"الجمهرة\" لابن دريد ٢/ ٩٤٣.\n(^٤) \"الصحاح\" ٤/ ١٥٥٠ و\"لسان العرب\" ٧/ ٤٠٦٣.\n(^٥) \"المحكم\" ٦/ ٨٥.\n(^٦) انظر ما سيأتي برقم (٤٣٣٩).","vol":"9","page":532},{"text":"الشرف وذا النبلاء، فاكتب إليه أن لا ينفق درهمًا إلا بإذنك، فقال أبو بكر: ما كنت لأفعل ذلك به وهو بإزاء العدو. فلم يزل به عمر حَتَّى كتب إليه بذلك، فكتب إليه: ما أطيق ذلك وأنا بإزاء العدو، فجئ على عملك بمن بدا لك. فقال أبو بكر: من يعذرني من عمر، من يقوم لي مقام خالد؟ فقال عمر: أنا، ولا أنفق من المال درهمًا إلا بإذنك. فأمره بالخروج، فلما فرغ من جهازه قَالَ بعض من لا ينفس على عمر: عمدت إلى رجل كفاك أكثر أمرك تغيبه عن وجهك. فقال: صدقت قل له: أقم فقد بدا لنا، فقال: سمعًا وطاعةً. فلم يلبث أن توفي أبو بكر، فقال عمر: كذبت الله، أنْ أشرتُ على أبي بكر برأي أخالفه فكتب إلى خالدٍ: أن لا تنفق من المال إلا بإذني، فكتب إليه لا أطيق ذلك وأنا بإزاء العدو فجئ على عملك بمن بدا لك. فعزله وأمَّر أبا عبيدة مكانه.\nفإن قلت: نهى عمر صهيبًا عن بكائه عليه فيما مضى، وهنا لم ينه عنه. قلتُ: لأن صهيبًا بكى عمر بندب وصياح، فقال: واصاحباه واأخاه. فنهاه لأجل ذلك. وحديث المغيرة: \"من نيح عليه\" إلى آخره أخرجه مسلم بزيادة عن علي بن ربيعة قَالَ: أول من نيح عليه بالكوفة قرظة بن كعب، فقال المغيرة بن شعبة: سمعت رسول الله - ﷺ - فذكره (^١). وحديث عمر أخرجه مسلم أيضًا (^٢).\nأما حكم الباب: فالنوح حرام بالإجماع؛ لأنه جاهلي وكان - ﷺ - يشترط على النساء في مبايعتهن على الإسلام أن لا ينحن (^٣).\n_________\n(^١) \"صحيح مسلم\" (٩٣٣) كتاب: الجنائز، باب: الميت يعذب ببكاء أهله عليه.\n(^٢) \"صحيح مسلم\" (٩٢٧/ ١٧).\n(^٣) دل على ذلك حديث يأتي برقم (١٣٠٦) كتاب: الجنائز، باب: ما ينهى من النوح والبكاء والزجر عن ذلك.","vol":"9","page":533},{"text":"وفي الباب عن أربعة عشر صحابيًّا في لعن فاعله والوعيد والتبرؤ: ابن مسعود (خ (^١)، م (^٢»، وأبي موسى (خ (^٣)، م (^٤» وأم عطية (خ، م) (^٥) وعبد الله بن معقل بن مقرن تابعي وأبي مالك الأشعري (م) (^٦) وأبي هريرة وأم سلمة (م) (^٧)\nوابن عباس في (ت) (^٨) ومعاوية وأبي سعيد (د) (^٩) وأبي أمامة (ق) (^١٠) وعلي وجابر وقيس بن عاصم (ت)، وجنادة بن مالك (^١١).\nوأما حديث: يا رسول الله، إلا آل فلان فإنهم كانوا أسعدوني في الجاهلية فلا بد لي أن أسعدهم فقال: \"إلا آل فلان\" (^١٢) فجوابه: إما\n_________\n(^١) سيأتي برقم (١٢٩٤) كتاب: الجنائز، باب: ليس منا من شق الجيوب.\n(^٢) \"صحيح مسلم\" (١٠٣) كتاب: الإيمان، باب: تحريم ضرب الخدود وشق الجيوب والدعاء بدعوى الجاهلية.\n(^٣) سبق برقم (١٢٩٠) كتاب: الجنائز، باب: قول النبي - ﷺ -: \"يعذب الميت ببعض بكاء أهله عليه\".\n(^٤) \"صحيح مسلم\" (٩٢٧/ ١٩) كتاب: الجنائز، باب: الميت يعذب ببكاء أهله عليه.\n(^٥) سيأتي برقم (١٣٠٦) كتاب: الجنائز، باب: ما ينهى من النوح والبكاء والزجر عن ذلك، و\"صحيح مسلم\" (٩٣٦) كتاب: الجنائز، باب: الشديد في النياحة.\n(^٦) \"صحيح مسلم\" (٩٣٤).\n(^٧) وجدته من حديث أم سلمة فقط في \"صحيح مسلم\" (٩٢٢) كتاب: الجنائز، باب: البكاء على الميت.\n(^٨) \"سنن الترمذي\" عقب الرواية (١٠٠٤) كتاب: الجنائز، باب: ما جاء في الرخصة في البكاء على الميت.\n(^٩) \"سنن أبي اود\" (٣١٢٨) كتاب: الجنائز، باب: في النوح.\n(^١٠) \"سنن ابن ماجه\" (١٥٨٥) كتاب: الجنائز، باب: ما جاء في ضرب الخدود وشق الجيوب.\n(^١١) \"سنن الترمذي\" (١٠٠٠) كتاب: الجنائز، باب: ما جاء في كراهية النوح.\n(^١٢) \"صحيح مسلم\" (٩٣٧) كتاب: الجنائز، باب: التشديد في النياحة.","vol":"9","page":534},{"text":"الخصوصية بها أو كان قبل تحريمها، وهو فاسد، أو يكون قوله: \"إلا آل فلان\" إعادة لكلامها على وجه الإنكار.\nوالباب دال على أن النهي عن البكاء على الميت إنما هو إذا كان فيه نوح، وأنه جائز بدونه، فقد أباح عمر لهن البكاء بدونه.\nوشرط الشارع في حديث المغيرة أنه يُعذب بما نيح عليه. فدل أن البكاء بدونه لا عذاب فيه. وحديث جابر الآتي في الباب بعده دال له؛ لأن زوجته بكت عليه بحضرته. ولم يزد على أكثر من تسليتها بقوله: \"إنَّ الملائكة تظله بأجنحتها حَتَّى رفع\" (^١) فسلَّاها عن حزنها عليه بكرامة الله تعالى له، ولم يقل لها: إنه يعذب ببكائك عليه.\nوحديث: (\"من كذب عليَّ متعمدًا\"). إلى آخره سلف أول\nالكتاب (^٢) بشرحه مبسوطًا، والكذب حقيقة: الإخبار بالشيء على ما ليس هو به. وشرطت المعتزلة فيه العمدية. والخطاب دال على أن من الكذب ما لم يتعمده قائله ويقع عليه اسم كاذب فهو رد عليهم.\n_________\n(^١) حديث (١٢٩٣).\n(^٢) برقم (١١٠) كتاب: العلم، باب: إثم من كذب على النبي.","vol":"9","page":535},{"text":"<span data-type='title' id=toc-1051>٣٤ - باب</span>\n١٢٩٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابْنُ المُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: جِيءَ بِأَبِي يَوْمَ أُحُدٍ، قَدْ مُثِّلَ بِهِ حَتَّى وُضِعَ بَيْنَ يَدَيْ رَسُولِ اللهِ - ﷺ - وَقَدْ سُجِّيَ ثَوْبًا، فَذَهَبْتُ أُرِيدُ أَنْ أَكْشِفَ عَنْهُ فَنَهَانِي قَوْمِي، ثُمَّ ذَهَبْتُ أَكْشِفُ عَنْهُ فَنَهَانِي قَوْمِي، فَأَمَرَ رَسُولُ اللهِ - ﷺ - فَرُفِعَ فَسَمِعَ صَوْتَ صَائِحَةٍ، فَقَالَ: \"مَنْ هَذِهِ؟ \". فَقَالُوا: ابْنَةُ عَمْرٍو -أَوْ أُخْتُ عَمْرٍو- قَالَ: \"فَلِمَ تَبْكِي؟ -أَوْ لَا تَبْكِي- فَمَا زَالَتِ المَلَائِكَةُ تُظِلُّهُ بِأَجْنِحَتِهَا حَتَّى رُفِعَ\". [انظر: ١٢٤٤ - مسلم: ٢٤٧١ - فتح: ٣/ ١٦٣]\nكذا ذكره من غير ترجمة، وأسقط التبويبَ كلُّ مَنْ شَرَحَه.\nذكر فيه حديث سُفْيَانَ، عن ابن المُنْكَدِرِ، عن جَابِر بْنِ عَبْدِ اللهِ قَالَ: جِيءَ بأَبِي يَوْمَ أُحُدٍ .. الحديث. سلف في باب: الدخول على الميت بعد الموت (^١).\nوقوله: (\"فلِمَ تبكي\" أو \"لا تبكي\") قَالَ الداودي: هو شك من الراوي.\nوقوله: (\"فلِم تبكي\") يدل على أنها غائبة؛ لأنه لو خاطبها لقال: تبكين.\nوقوله: أو \"لا تبكي\" يدل على أنها مخاطبة؛ لأن الياء لا تثبت مع النهي في الغائبة إلا على بعد، وفي الحديث السالف: \"تبكين\" أو \"لا تبكين\" (^٢).\n_________\n(^١) برقم (١٢٤٤) كتاب: الجنائز.\n(^٢) حديث (١٢٤٤).","vol":"9","page":536},{"text":"<span data-type='title' id=toc-1052>٣٥ - باب لَيْسَ مِنَّا مَنْ شَقَّ الجُيُوبَ</span>\n١٢٩٤ - حَدَّثَنَا أَبُو نُعَيْمٍ حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا زُبَيْدٌ اليَامِيُّ، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ مِنَّا مَنْ لَطَمَ الخُدُودَ، وَشَقَّ الجُيُوبَ، وَدَعَا بِدَعْوَى الجَاهِلِيَّةِ\". [١٢٩٧، ١٢٩٨، ٣٥١٩ - مسلم: ١٠٣ - فتح: ٣/ ١٦٣]\nذكر فيه حديث عبد الله، يعني: ابن مسعود: \"لَيْسَ مِنَّا مَنْ لَطَمَ الخُدُودَ، وَشَقَّ الجُيُوبَ، وَدَعَا بِدَعْوى الجَاهِلِيَّةِ\".\nوهو حديث أخرجه ومسلم أيضًا (^١)، وترجم عليه أيضًا: ليس منا من ضرب الخدود (^٢). وما ينهى من الويل ودعوى الجاهلية (^٣).\nومعنى (\"ليس منا\"): ليس من أهل سنتنا ولا من المهتدين بهدينا، وليس المراد به الخروج من الدين جملة، إذ المعاصي لا يكفر بها عند أهل السنة، اللهم إلا أن يعتقد حلَّ ذلك، وأما سفيان الثوري فقال بإجرائه على ظاهره من غير تأويل؛ لأن إجراءه كذلك أبلغ في الانزجار كما يذكر في الأحاديث التي صيغتها: ليس منا من فعل كذا.\nوخصَّ الخدود بالضربِ دون سائرِ الأعضاءِ؛ لأنه الواقع منهنَّ عند المصيبة، ولأن أشرف ما في الإنسان الوجه فلا يجوز امتهانه وإهانته بضرب ولا تشويه ولا غير ذلك مما يشينه، وقد أُمِر الضارب باتقاء الوجه (^٤).\n_________\n(^١) \"صحيح مسلم\" (١٠٣) كتاب: الإيمان، باب: تحريم ضرب الخدود وشق الجيوب.\n(^٢) يأتي الحديث تحته برقم (١٢٩٧).\n(^٣) يأتي الحديث تحته برقم (١٢٩٨).\n(^٤) عن أبي هريرة ﵁ عن النبيﷺ - قال: إذا قاتل أحدكم أخاه فليجتنب الوجه. يأتي برقم (٢٥٥٩)، ورواه مسلم (٢٦١٢).","vol":"9","page":537},{"text":"والخدود: جمعُ خدٍّ، وليس للإنسان إلا خدَّان، وهذا من باب قوله تعالى: ﴿وَأَطرَافَ النَهَارِ﴾ [طه: ١٣٠] ولما تضمن ضرب الخدود عدم الرضا بالقضاء والقدر، ووجود الجزع، وعدم الصبر وضرب الوجه الذي نهي عن ضربه من غير اقتران مصيبة كان فعله حرامًا مؤكد التحريم. والجيوب: جمع جيب، وهو: ما يشق من الثوب، ليدخل فيه الرأس، وحرم لما فيه من إظهار السخط وإضاعة المال.\nوالجاهلية: ما قبل الإسلام، والمراد بدعواها هنا: ما كانت تفعله عند الموت برفع الصوت ويدخل ذلك تحت الصالقة.\nوفي حديث آخر: \"ودعا بالويل والثبور\" (^١) فتبين بذلك أنه من دعاء الجاهلية. وفي رواية لمسلم \"أو\" في الموضعين (^٢) وتحمل رواية الواو عليها.\nقَالَ الحسن في قوله تعالى: ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ [الممتحنة: ١٢] قال: لا ينحن، ولا يشققن، ولا يخمشن وجهًا، ولا ينشرن شعرًا، ولا يدعون ويلًا.\nوقد نسخ الله تعالى ذلك بشريعة الإسلام وأمر بالاقتصاد في الحزن والفرح وترك الغلو في ذلك، وحَض على الصبر عند المصائب\n_________\n(^١) رواه ابن ماجه (١٥٨٥) كتاب: الجنائز، باب: ما جاء في النهي عن ضرب الخدود، وابن حبان في \"صحيحه\" ٧/ ٤٢٧ - ٤٢٨ (٣١٥٦) كتاب: الجنائز، باب: فصل في النياحة ونحوها، ورواه ابن أبي شيبة في \"مصنفه\" ٢/ ٤٨٦ (١١٣٤٣) كتاب: الجنائز، باب: ما ينهى عنه بما يصنع على الميت.\nوقال البوصيري في \"الزوائد\" ص ٢٣١ (٥٣٦): له شاهد في الصحيح، وصححه الألباني في \"صحيح ابن ماجه\" (١٢٨٩).\n(^٢) \"صحيح مسلم\" (١٠٣/ ١٦٥) كتاب: الإيمان، باب: تحريم ضرب الخدود وشق الجيوب والدعاء بدعوى الجاهلية.","vol":"9","page":538},{"text":"واحتساب أجرها على الله وتفويض الأمور كلها إليه. فقَالَ تعالى: ﴿الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ﴾ إلى قوله: ﴿المُهْتَدُونَ﴾ [البقرة: ١٥٦، ١٥٧] فحق على كل مسلم مؤمن أن لا يحزن على ما فات، وأن يحمل نفسه على الصبر إلى الممات، لينال أرفع الدرجات، وهي الصلاة والرحمة والهدى، فهي هداية لمن اهتدى.","vol":"9","page":539},{"text":"<span data-type='title' id=toc-1053>٣٦ - باب رِثَاءِ النَّبِيِّ - ﷺ - سَعْدَ ابْنَ خَوْلَةَ</span>\n١٢٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَعُودُنِي عَامَ حَجَّةِ الوَدَاعِ مِنْ وَجَعٍ اشْتَدَّ بِي، فَقُلْتُ: إِنِّي قَدْ بَلَغَ بِي مِنَ الوَجَعِ وَأَنَا ذُو مَالٍ، وَلَا يَرِثُنِي إِلاَّ ابْنَةٌ، أَفَأَتَصَدَّقُ بِثُلُثَى مَالِي؟ قَالَ: \"لَا\". فَقُلْتُ: بِالشَّطْرِ؟ فَقَالَ: \"لَا\" ثُمَّ قَالَ: \"الثُّلُثُ وَالثُّلْثُ كَبِيرٌ -أَوْ كَثِيرٌ- إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلاَّ أُجِرْتَ بِهَا، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِكَ\". فَقُلْتُ: يَا رَسُولَ اللهِ، أُخَلَّفُ بَعْدَ أَصْحَابِي؟ قَالَ: \"إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلًا صَالِحًا إِلاَّ ازْدَدْتَ بِهِ دَرَجَةً وَرِفْعَةً، ثُمَّ لَعَلَّكَ أَنْ تُخَلَّفَ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ، اللَّهُمَّ أَمْضِ لأَصْحَابِي هِجْرَتَهُمْ، وَلَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ، لَكِنِ البَائِسُ سَعْدُ ابْنُ خَوْلَةَ\" يَرْثِي لَهُ رَسُولُ اللهِ - ﷺ - أَنْ مَاتَ بِمَكَّةَ. [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح: ٣/ ١٦٤]\nذكر فيه حديث سعد بن أبي وقاص قال: كَانَ رَسُولُ اللهِ - ﷺ - يعُودُنِي عَامَ حَجَّةِ الوَدَاعِ .. الحديث في آخره: لكن البَائِسُ سَعْدُ ابن خَوْلَةَ\" يَرْثِي لَهُ رَسُولُ اللهِ - ﷺ - أَنْ مَاتَ بِمَكَّةَ.\nهذا الحديث أخرجه البخاري في مواضع عشرة من \"صحيحه\" (^١)\n_________\n(^١) سلف برقم (٥٦) كتاب: الإيمان، باب: ما جاء أن الأعمال بالنية والحسبة، ولكل امرئ ما نوى، سيأتي برقم (٢٧٤٢) كتاب: الوصايا، باب: أن يترك ورثته أغنياء، خير من أن يتكففوا الناس.\nوبرقم (٢٧٤٤)، وبرقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قوله: \"اللهم\nأمض لأصحابي هجرتهم\"، وبرقم (٤٤٠٩) كتاب: المغازي، باب: حجة الوداع.\nوبرقم (٥٣٥٤) كتاب: النفقات، باب: فضل النفقة على الأهل وبرقم (٥٦٥٩) كتاب: المرضى، باب: موضع اليد على المريض، وبرقم (٥٦٦٨) كتاب: المرضى، باب: ما رخص للمريض أن يقول إن وجع، وبرقم (٦٣٧٣) كتاب: =","vol":"9","page":540},{"text":"ومسلم والأربعة (^١)، والكلام عليه من أوجه:\nأحدها:\nهذا ليس من مراثي الموتى، وإنما هو إشفاق منه من موته بمكة بعد هجرته منها وكراهة ما حدث عليه، من ذلك يقول القائل للحي: أنا أرثي لك بما يجري عليك. كأنه يتحزن له، قاله الإسماعيلي، وهو كما قَالَ.\nوأما حديث ابن أبي أوفى: كان - ﷺ - ينهي عن المرائي. فأخرجه الحاكم وقال: صحيح غريب (^٢).\nوقال ابن أبي صفرة: قوله: (يرثي له رسول الله - ﷺ - أن مات بمكة).\nمن قول سعد في بعض الطرق، وأكثرها أنه من قول الزهري وليس من قول رسول الله - ﷺ -.\nقَالَ القاضي: ويحتمل أن يكون قوله: (أن مات بمكة). و(يرثي له).\nمن كلام غيره تفسيرًا لمعنى (البائس) إذ روي في رواية: \"لكن سعد ابن خولة البائس قد ماتَ في الأرض التي قد هاجَرَ منها\" (^٣).\nواختلف في قصة سعد ابن خولة فقيل: لم يهاجر من مكة حَتَّى مات فيها. وقيل: بل هاجر. -أي: الثانية-، وشهد بدرًا -أي: وغيرها- ثم انصرف إلى مكة ومات بها. قاله البخاري، فعلى هذا سبب ترثيه\n_________\n= الدعوات، باب: الدعاء برفع الوباء والوجع، وبرقم (٦٧٣٣) كتاب: الفرائض، باب: ميراث البنات.\n(^١) \"صحيح مسلم\" (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث، وأبو داود (٢٨٦٤) والترمذي (٢١١٦) والنسائي ٦/ ٢٤١، وابن ماجه (٢٧٠٨).\n(^٢) \"المستدرك\" ١/ ٣٨٣ كتاب: الجنائز.\nورواه أيضًا ابن ماجه (١٥٩٢).\nوضعفه الألباني في \"الضعيفة\" (٤٧٢٤).\n(^٣) \"إكمال المعلم\" ٥/ ٣٦٧.","vol":"9","page":541},{"text":"سقوط هجرته لرجوعه مختارًا وموته بها، وعلى الأول سببها موته بمكة على أي حال وإن لم يكن باختياره؛ لما فاته من الثواب والأجر الكامل بالموت في دار هجرته.\nالثاني:\nسعد بن أبي وقاص أحد العشرة المشهود لهم بالجنة. واسم والده: مالك، مات سنة خمس وخمسين. وسعد ابن خولة -وقال أبو معشر: ابن خولي- هو زوج سبيعة الأسلمية (^١).\nوخولة: قَالَ ابن التين: عند أهل اللغة والعربية ساكن الواو، وكذلك رواه بعضهم. وقال الشيخ أبو الحسن: ما سمعت قط أحدًا قرأه إلا بفتحها، والمحدثون على ذلك. وقال الشيخ أبو عمران عكس ذلك، واختلف فيه: هل هو من بني عامر بن لؤي صلبة أو مولاهم؟ مات بمكة عند زوجته في حجة الوداع (^٢). قاله يزيد بن أبي حبيب.\nوقال الطبري: وهو من أفراده. كما قَالَ ابن عبد البر: مات في الهدنة التي كانت بين رسول الله - ﷺ - عام الحديبية فخرج سعد مختارًا: لا لحج ولا لجهاد؛ لأنه لم يفرض حجًّا (^٣).\nوأما سعد بن أبي وقاص فإنه خرج حاجًّا، ولو مات فيها لم يكن في معنى سعد ابن خولة الذي رثى له الشارع؛ لأن من خرج لفرض وجب عليه وأدركه أجله فلا حرج عليه، ولا يقال له: بائس، ولا يسمى: تاركًا لدار هجرته، وسيأتي أنه - ﷺ - قَالَ: \"إنَّ مَنْ ماتَ بمكةَ فلا يُدفن بها\".\n_________\n(^١) انظر: \"الطبقات الكبرى\" ٣/ ٣٠٨.\n(^٢) انظر: \"معجم الصحابة\" ٣/ ٥٠، و\"الاستيعاب\" ٢/ ١٥٣ - ١٥٤ (٩٣٣)، و\"أسد الغابة\" ٢/ ٣٤٣ (١٩٨٣).\n(^٣) \"الاستيعاب\" ٢/ ١٥٤ (٩٣٣).","vol":"9","page":542},{"text":"الثالث:\nهذِه الابنة اسمها: عائشة، كما سيأتي في البخاري (^١)، ثم عوفي سعد بعد ذلك وجاءه عدة أولاد ثمانية.\nالرابع: في ألفاظه:\nالعيادة: الزيارة (^٢)، ولا يقال ذلك إلا لزيارة المريض، وعام حجة الوداع هي السنة العاشرة من الهجرة، وسميت: حجة الوداع؛ لأنه ودعهم فيها، وتسمى أيضًا: البلاغ؛ لأنه قَالَ: \"هل بلغت\" (^٣)، وحجة الإسلام؛ لأنها الحجة التي تتام فيها حج أهل الإسلام ليس فيها مشرك، هذا قول الزهري.\nقَالَ سفيان بن عيينة: كان ذلك يوم فتح مكة، حينئذ عاد - ﵇ - سعدا (^٤). وهو من أفراده، قَالَ البيهقي: خالف سفيان الجماعة فقال: عام الفتح، والصحيح: في حجة الوداع (^٥). والوجع: اسم لكل مرض.\nقَالَ أبو موسى: رويناه بضم الواو على ما لم يسم فاعله، والذي في اللغة وجع على وزن علم (^٦)، وكذلك هو في رواية أخرى (^٧)، ومعنى\n_________\n(^١) سيأتي برقم (٥٦٥٩) كتاب: المرضى، باب: وضع اليد على المريض، والحديث في \"صحيح مسلم\" برقم (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث ولم يصرح فيها بالابنة وإنما ذكر بقوله: عن ثلاثة من ولد سعد.\n(^٢) انظر: \"الصحاح\" ٢/ ٥١٤، و\"لسان العرب\" ٥/ ٣١٥٩.\n(^٣) انظر ما سيأتي برقم (١٧٤١).\n(^٤) رواه البيهقي ٦/ ٢٦٨ - ٢٦٩ كتاب: الوصايا، باب: الوصية بالثلث.\n(^٥) \"السنن الكبرى\" ٦/ ٢٦٩.\n(^٦) انظر: \"الصحاح\" ٣/ ١٢٩٤، و\"لسان العرب\" ٨/ ٤٧٧٢.\n(^٧) ستأتي برقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ - \"اللهم أمض لأصحابي هجرتهم\".","vol":"9","page":543},{"text":"اشتد بي: قَوِي، وفي رواية: أشفيت منه على الموت (^١). أي: قاربت، ولا يقال: أشفي إلا في الشر بخلاف أشرف وقارب.\nوقوله: (ولا يرثني إلا ابنة). أي: من الولد وخواص الورثة، وإلا فقد كان له عصبة. وقيل: معناه: لا يرثني من أصحاب الفروض سواها. وقيل غير ذلك.\nوقوله: (فأتصدق -وفي نسخة: أفاتصدق- بثلثي مالي؟) يحتمل أن يريد به منجزًا ومعلقًا بما بعد الموت. وفي رواية للبخاري تأتي: فأوصي. بدل: فأتصدق (^٢).\nوقوله: (بالشطر). أي: النصف. بدليل رواية البخاري الآتية: فأوصي بالنصف (^٣).\nوقوله: (\"الثلث والثلث كثير\") يجوز في الثلث الأول نصبه ورفعه.\nوقوله: \"كثير\" أو \"كبير\" أي: بالثاء المثلثة أو بالباء الموحدة.\nوقوله: (\"والثلث كثير\")، قَالَ الشافعي: يحتمل أن يكون معناه: كثير أي: (غير) (^٤) قليل (^٥)، وهذا أولى معانيه كما قَالَ.\nوقوله: (\"أن تذر\") بفتح الهمزة وكسرها (^٦).\n_________\n(^١) انظر التخريج السالف.\n(^٢) سيأتي برقم (٥٦٥٩) كتاب: المرضى، باب: وضع اليد على المريض.\n(^٣) انظر: التخريج السابق.\n(^٤) في الأصل: عن.\n(^٥) \"الأم\" ٤/ ٣٠.\n(^٦) ورد بهامش الأصل: قال ابن الجوزي: سمعناه من رواة الحديث بالكسر، وقال لنا عبد الله بن أحمد النحوي: إنما هو بالفتح ولا يجوز الكسر؛ لأنه لا جواب له.\nوكذا قال القرطبي: روايتنا الفتح، ووهم من كسرها من (أن) جعلها شرطًا إذ لا جواب له، ويبقى خبر لا رافع له. \"المفهم\" ٤/ ٥٤٥.","vol":"9","page":544},{"text":"والعاله: الفقراء، جمع عائل. وقيل: العيل والعاله: الفاقة، وقيل: العائل: الكثير العيال (^١). وحكاه الكسائي، وليس بالمعروف في اللغة كما قاله ابن التين.\nومعنى \"يتكففون الناس\": يسألون الصدقة بأكفهم.\nوقوله: (\"لعلك أن تخلَّف\") إلى آخره المراد بتخلفه طول عمره، وكان كذلك، عاش زيادة على أربعين سنة (^٢) فانتفع به وضرر به آخرون، قتل الكفار وسبى وغنم، وقيل: إن عبيد الله بن زياد أمَّر ابنه عمر على الجيش الذين لقوا الحسين فقتلوه، حكاه ابن التين.\nوقال ابن بطال: لما أُمر سعد على العراق أتي بقوم ارتدوا فاستتابهم، فتاب بعضهم وأصر بعضهم، فقتلهم، فانتفع به من تاب وتضرر به الآخرون (^٣).\nوحكى الطحاوي هذا عن بكير بن الأشج، عن أبيه عامر أنه سأله عن معنى قول النبي - ﷺ - ذلك، وأن المرتدين كانوا يسجعون سجع مسيلمة، ومثل هذا لا يقال إلا عن توقيف (^٤).\nقَالَ بعض العلماء من أهل المعرفة: (العل) معناها الترجي، إلا إذا وردت عن الله ورسله وأوليائه، فإن معناها: التحقيق، ومعنى إمضاء هجرتهم: إتمامها لهم من غير إبطال، فيرجعون إلى المدينة.\n_________\n(^١) انظر: \"الفائق\" ٣/ ٤٠، و\"النهاية في غريب الحديث\" ٣/ ٣٢١، و\"لسان العرب\" ٥/ ٣١٧٦.\n(^٢) ورد بهامش الأصل تعليق نصه: توفي سعد بن أبي وقاص سنة ٥٥. قاله في \"الكاشف\".\n(^٣) \"شرح ابن بطال\" ٨/ ١٤٥.\n(^٤) \"مشكل الآثار\" ١٣/ ٢٢٢.","vol":"9","page":545},{"text":"ومعنى \"ولا تردهم على أعقابهم\" أي: بترك هجرتهم ورجوعهم عن مستقيم حالهم المرضية، فيخيب قصدهم ويسوء حالهم، ويقال لكل من رجع إلى حال دون ما كان عليه: رجع على عقبه وحار، ومنه الحديث: \"أعوذ بك من الحور بعد الكور\" (^١) أي: من النقصان بعد الزيادة.\nوالبائس: الذي عليه أثر البؤس، وهو الفقر والقلة. قَالَ الأصيلي: البائس: الذي ناله البؤس، وقد يكون بمعنى: مفعول كقوله: ﴿عِيشَةٍ رَاضِيَةٍ﴾ أي: مرضية.\nومعنى: يرثي: يتوجع ويسوؤه ما فعل بنفسه، وذلك أنها دار هجروها لله، فأحب أن يكون محياهم ومماتهم بغيرها؛ لئلا يكون ذلك عودًا فيما تركوه لله، وقد جرت السنة أن يحفظ على الميت شعار القرب كما قلنا في الشهيد والمحرم، ولو كان نقل الميت من موضع إلى موضع جائزًا لنقله إلى موضع هجرته، وقد روى الطبراني في \"معجمه الكبير\" أنه - ﷺ - أمر إن مات سعد في مرضه هذا أن يخرج من مكة وأن يدفن في طريق المدينة (^٢).\nوفي \"مسند أحمد\" أنه - ﷺ - قَالَ: \"يا عمرو (القاري) (^٣): إنْ مات سعد بعدي فها هنا فادفنه نحو طريق المدينة\". وأشار بيده هكذا (^٤)، وقد أسلفنا أنه إنما رثى له؛ لأنه مات ولم يهاجر، وهو غلط، بل\n_________\n(^١) رواه مسلم من حديث عبد الله بن سرجس رقم (١٣٤٣) كتاب: الحج، باب: ما يقول إذا ركب إلى سفر الحج وغيره.\n(^٢) أورده الهيثمي في \"المجمع\" ٤/ ٢١٢ - ٢١٣، وقال: رواه أحمد والطبراني، وفيه: عياض بن عمرو القاري، لم يجرحه أحد ولم يوثقه. ولم أقف عليه في المطبوع من \"المعجم الكبير\" فلعله من المفقود.\n(^٣) في الأصل: الداري، والمثبت من \"مسند أحمد\".\n(^٤) \"مسند أحمد\" ٤/ ٦٠.","vol":"9","page":546},{"text":"أسلم وهاجر، وهو بدري كما عده البخاري فيهم (^١)، وشهد أيضًا أُحدًا والخندق والحديبية، وإنما رثى له؛ لأنه هاجر ولم يصبر على هجرته حَتَّى يموت في البلد الذي هاجر إليه، ولكنه مات في البلد الذي هاجر منه لغير ضرورة، ولهذا قَالَ عمر: اللهم ارزقني شهادة في سبيلك ووفاة ببلد رسولك (^٢)؛ لأنه حرم على المهاجر الرجوع إلى وطنه الذي هجره لله؛ ولذلك قَالَ - ﷺ -: \"يمكث المهاجر بعد قضاء نسكه ثلاثا\" (^٣)، وكان عثمان وغيره لا يطوف طواف الوداع (^٤) إلا ورواحلهم قد رحلت. وقيل: إنما مات بمكة في حجة الوداع ورثى له؛ لأن من هاجر من بلده يكون له نور الهجرة من الأرض التي هاجر منها إلى الأرض التي هاجر إليها إلى يوم القيامة، فحرم ذلك النور لما مات بمكة.\nالخامس: في فوائده:\nوقد وصلتها في \"شرح العمدة\" (^٥) زيادة على عشرين ونذكرها هنا ملخصة.\nفيه: استحباب عيادة المريض، وعيادة الإمام أصحابه وأنها مستحبة في السفر كالحضر وأولى، وجواز ذكر المريض ما يجده من شدة\n_________\n(^١) انظر ما ذكره البخاري بعد حديث (٤٠٢٧) باب: تسمية من سمي من أهل بدر. من كتاب: المغازي.\n(^٢) سيأتي برقم (١٨٩٠) باب: كراهية النبي أن تعرى المدينة.\n(^٣) سيأتي برقم (٣٩٣٣) كتاب: مناقب الأنصار، باب: إقامة المهاجر بمكة بعد قضاء نسكه.\n(^٤) ورد بهامش الأصل ما نصه: وفي بعض طرق هذا الصحيح وفي حجة الوداع فاعلمه.\n(^٥) \"الإعلام بفوائد عمدة الأحكام\" ٨/ ٢١ - ٤٦.","vol":"9","page":547},{"text":"المرض لا في معرض السخط والشكوى، بل لمداواة وعلاج أو دعاء صالح أو وصية، أو استفتاء عن حاله، ولا يكون ذلك قادحًا في خيره وأجر مرضه، وإباحة جمع المال. وفي رواية لمسلم: إن لي مالًا كثيرًا (^١).\nواستحباب الصدقة لذوي الأموال، ومراعاة الوارث في الوصية وتخصيص جواز الوصية بالثلث، خلافًا لأهل الظاهر، وشذ من قَالَ: إن الثلث إنما هو لمن ليس له وارث يستوفي تركته. ومن قَالَ: إنه إذا لم يكن له ورثة يضع جميع ماله حيث شاء، وإليه ذهب إسحاق، وحكي عن ابن مسعود (^٢). وذهب بعضهم إلى أنه ينقص عن الثلث، وهو الأحسن في الرافعي و\"الروضة\" (^٣).\nقَالَ ابن عباس: الثلث حيف، والربع حيف. وقال الحسن: السدس\nأو الخمس أو الربع (^٤). وقال إسحاق: الربع، إلا أن يكون في ماله شبهة فله استغراق الثلث. وقال الشافعي: إذا ترك ورثته أغنياء لم يكن له أن يستوعب الثلث، وإذا لم يدعهم أغنياء اخترتُ له أن لا يستوعبه (^٥).\nوأوصى أنس بمثل نصيب أحد ولده، وأوصى عمر با لربع (^٦)، والصديق بالخمس، وقال: رضيت لنفسي بما رضي الله لنفسه. يعني: خمس الغنيمة (^٧).\n_________\n(^١) \"صحيح مسلم\" (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث.\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٢٧ (٣٠٨٩٤) كتاب: الوصايا، باب: من رخص أن يوصي بماله كله.\n(^٣) \"العزيز\" ٧/ ٤١، \"روضة الطالبين\" ٦/ ١٢٢.\n(^٤) انظر \"الاستذكار\" ٢٣/ ٣٤.\n(^٥) \"الأم\" ٤/ ٣٠.\n(^٦) رواه عبد الرزاق ٩/ ٦٦ - ٦٧ (١٦٣٦٣) كتاب: الوصايا، باب: كم يوصي الرجل من ماله، وابن سعد في \"الطبقات الكبرى\" ٣/ ٣٥٧.\n(^٧) رواه عبد الرزاق ٩/ ٦٦ - ٦٧ (١٦٣٦٣).","vol":"9","page":548},{"text":"وفيه: أن الثلث في الوصايا في حد الكثرة.\nوقد اختلفت المالكية في مسائل، ففي بعضها جعلوه داخلًا في حد الكثرة بالوصية لقوله - ﵇ -: \"والثلث كثير\" وفيه بحث، وقد أجمع العلماء في الأعصار المتأخرة على أن من له وارث لا تنفذ وصيته بما زاد على الثلث إلا بإجازته (^١)، وشذ بعض السلف في ذلك، وهو قول أهل الظاهر، فمنعوها وإن أجازها الورثة (^٢)، وأما من لا وارث له فمذهبنا ومذهب الجمهور أنه لا تصح وصيته فيما زاد على الثلث (^٣)، وجوزه أبو حنيفة وأصحابه وإسحاق، وأحمد في رواية (^٤).\nوفيه: أن طلب الغنى للورثة راجح على تركهم عالة، ومن هذا الوجه أخذ ترجيح الغني على الفقير. وحديث: \"ثلاث كيات للذي خلف ثلاثة دنانير\" (^٥) لا بد من تأويله، وأوله أبو حاتم بن حبان بأنه كان يسأل الناس إلحافًا وتكثرًا، ومن هنا استحب النقص من الثلث (^٦).\nوفيه: الحث على صلة الأرحام والإحسان إلى الأقارب، وأن صلة\n_________\n(^١) انظر: \"الإجماع لابن المنذر\" ص ١٠٠.\n(^٢) \"المحلى\" ٩/ ٣١٧.\n(^٣) انظر: \"المعونة\" ٢/ ٥٠٨، \"البيان\" ٨/ ١٥٦، \"الشرح الكبير\" ١٧/ ٢١٧.\n(^٤) انظر: \"أحكام القرآن للجصاص\" ٢/ ١١٢، \"الشرح الكبير\" ١٧/ ٢١٦ - ٢١٧.\n(^٥) سيأتي برقم (٢٢٨٩) كتاب: الحوالات، باب: إن أحال دين الميت على رجل جاز، مختصرًا دون لفظ: \"ثلاث كيات\"، وروى هذا الحديث بتمامه النسائي ٤/ ٦٥ كتاب: الجنائز، باب: الصلاة على من عليه دين، وأحمد ٤/ ٤٧، وابن حبان في \"صحيحه\" ٨/ ٥٤ - ٥٥ (٣٢٦٤) كتاب: الزكاة، باب: الوعيد لمانع الزكاة، والطبراني ٧/ ٣١ - ٣٢ (٦٢٩٠)، والبيهقي ٦/ ٧٢ كتاب: الضمان، باب: وجوب الحق بالضمان، كلهم من حديث سلمة بن الأكوع.\n(^٦) \"صحيح ابن حبان\" ٨/ ٥٥.","vol":"9","page":549},{"text":"القريب الأقرب والإحسان إليه أفضل من الأبعد، وأن الإخلاص شرط في الثواب والإنفاق في وجوه الخير، وأن المباح بالنية يصير قربة، فإن وضع اللقمة في فم الزوجة إنما يكون عادة عند ملاعبتها وتسلية من كره حالة يخالف ظاهرها الشرع ولا سبب له فيها، وأن الإنسان قد يكون له مقاصد دينية فيقع في مكاره تمنعه منها فيخلص منها بالرجاء وسؤال الرب ﷻ إتمام العمل على وجه لا يدخله نقص، وفضيلة طول العمر للازدياد من العمل الصالح، وجواز تخصيص عموم الوصية المذكورة في القرآن بالسنة، وهو قول الجمهور.\nوفيه: معجزات ظاهرة لرسول الله - ﷺ - في قوله لسعد من طول عمره وفتح البلاد وانتفاع أقوام وضر آخرين ومنقبة ظاهرة لسعد، وفضائل عديدة منها: مبادرته إلى الخيرات، وكمال شفقته - ﷺ -، وتعظيم أمر الهجرة.\nوفيه: أنه - ﷺ - لم يأمر سعدًا بالوصية للأقربين بعد أن أخبره أنه لا يرثه إلا ابنة، ولو كانت آية الوصية للأقربين غير منسوخة لأمره به، فدل على أنها لا تجب، والذي عليه عامة العلماء أنها منسوخة. وقال الشعبي والنخعي: إنما كانت على وجه الندب؛ لأن الشارع مات ولم يوص، ودخل عليُّ على مريض فأراد أن يوصي، فنهاه، وقال: الله تعالى يقول: ﴿إِنْ تَرَكَ خَيْرًا﴾ [البقرة: ١٨٠] وأنت لم تدع مالًا فدع مالك لأهلك وغير ذلك (^١).\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٣٠ (٣٠٩٣٦)، كتاب الوصايا، باب: في الرجل يكون له المال الجديد القليل، أيوصي فيه؟، والحاكم ٢/ ٢٧٣ - ٢٧٤ كتاب: التفسير.","vol":"9","page":550},{"text":"وهذِه خواتم نختمه بها:\nالأولى: هذا الحديث في مسلم: إني خفت أن أموت بالأرض التي هاجرت منها. فقال: \"اللهم اشف سعدًا\". ذكره ثلاثًا، وفيه: \"إن صدقتك من مالك صدقة، وإن نفقتك على عيالك صدقة، وإن ما تأكل امرأتك من مالك صدقة\" (^١) وللحاكم وقال: على شرط الشيخين، فوضع يده على جبهتي ثم مسح صدري وبطني، ثم قَالَ: \"اللهم اشف سعدًا وأتمم له هجرته\" (^٢).\nالثانية: هذا الحديث رواه البخاري هنا من طريق مالك عن الزهري، وأخرجه الأربعة من طريق ابن عيينة عن الزهري (^٣). قَالَ الطحاوي: روى عن ابن عيينة هذا الحديث بما يقضي له على مالك (^٤).\nثالثها: قَالَ ابن عبد البر: وهو حديث اتفق أهل العلم على صحة سنده، وجعله جمهور الفقهاء أصلًا في مقدار الوصية، وأنه لا يتجاوز بها الثلث، إلا أن في بعض ألفاظه اختلافًا عند نقلته، فمن ذلك ابن عيينة قَالَ فيه عن الزهري: عام الفتح. انفرد بذلك عن ابن شهاب فيما علمت، وقد رويناه من طريق معمر وجماعات عددهم، عن ابن شهاب: عام حجة الوداع.\nقَالَ ابن المديني: الذين قالوا: حجة الوداع. أصوب (^٥).\n_________\n(^١) \"صحيح مسلم\" (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث.\n(^٢) \"المستدرك\" ١/ ٣٤٢ كتاب: الجنائز، باب: ثواب عيادة المريض.\n(^٣) \"سنن أبي داود\" (٢٨٦٤) كتاب: الوصايا، باب: ما جاء فيما يجوز للموصي في ماله و\"سنن الترمذي\" (٢١١٦) كتاب: الوصايا، باب: ما جاء في الوصية بالثلث، و\"سنن النسائي\" ٦/ ٢٤١ - ٢٤٢ كتاب: الوصايا، باب: الوصية بالثلث، و\"سنن ابن ماجه\" (٢٧٠٨) كتاب: الوصايا، باب: الوصية بالثلث.\n(^٤) \"تحفة الأخيار بترتيب مشكل الآثار\" ٦/ ١٦١ كتاب: المواريث والوصية والهبة، باب: بيان مشكل ما روي عن رسول الله - ﷺ - من قوله لسعد لما عاده في مرضه.\n(^٥) \"التمهيد\" ٨/ ٣٧٥ - ٣٧٦.","vol":"9","page":551},{"text":"رابعها: قَالَ القرطبي: وقوله: (\"ورثتك\") دلالة على أنه كان له ورثة غير الابنة المذكورة (^١). قلتُ: ليس صريحًا فيه.\nخامسها: جاء في \"الصحيح\": أخلف بعد أصحابي (^٢). أي: أخلف بمكة بعد أصحابي المهاجرين المنصرفين معك. قاله أبو عمر. قَالَ: ويحتمل أن يكون لما سمع الشارع يقول: \"إنك لن تنفق نفقة\" وتنفق: فعل مستقبل، أيقن أنه لا يموت من مرضه ذاك أو ظنه فاستفهمه، هل يبقى بعد أصحابه؟ فأجابه بضرب من قوله: \"لن تنفق نفقة تبتفي بها وجه الله\".\nوقوله: (\"إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلًا .. \") إلى آخره (^٣). وقال القرطبي: هذا الاستفهام إنما صدر من سعد مخافة المقام بمكة إلى الوفاة فيكون قادحًا في هجرته، كما جاء في بعض الروايات: خشيت أن أموت بالأرض التي هاجرت منها. فأجابه - ﷺ - بأن ذلك لا يكون وإن طال عمره (^٤). وقال القاضي عياض: حكم الهجرة باق بعد الفتح لهذا الحديث (^٥).\nوقيل: إنما كان ذلك لمن كان هاجر قبل الفتح، فأما من هاجر بعده فلا، وأبعد من قَالَ: إن وجوب الهجرة واستدامتها قد ارتفع يوم الفتح، وإنما لزم المهاجرون المقام بالمدينة بعد الهجرة؛ لنصرته - ﷺ - والأخذ\n_________\n(^١) \"المفهم\" ٤/ ٥٤٥.\n(^٢) سيأتي برقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ -: \"اللهم أمض لأصحابي هجرتهم\".\n(^٣) \"التمهيد\" ٨/ ٣٨٧.\n(^٤) \"المفهم\" ٤/ ٥٤٧.\n(^٥) \"إكمال المعلم\" ٥/ ٣٦٥.","vol":"9","page":552},{"text":"عنه، فلما مات ارتحل أكثرهم عنها، وتأولوا بما تقدم؛ لأن ذلك إنما كان مخافة نقص أجورهم، وقد يجاب بأن خروجهم لأجل الجهاد وإظهار الدين.\nوقيل: لا يحبط أجر هجرة المهاجر بقاؤه بمكة -شرفها الله- إذا كان لضرورة دون الاختيار، وقال قوم: المهاجر بمكة يحبط هجرته كيفما كان.\nوقيل: لم تفرض الهجرة إلا على أهل مكة خاصة. وقال القرطبي: من نقض الهجرة خاف المهاجرون حيث تحرجوا من مقامهم بمكة -شرفها الله- في حجة الوداع، وهذا هو الذي نقمه الحجاج على أبي ذر لما ترك المدينة ونزل الربذة وقال: تغربت يا أبا ذر، فأجابه بأن قَالَ: إن النبي - ﷺ - أذن لي في البدو (^١). انتهى.\nوقوله: (أبو ذر). صوابه سلمة بن الأكوع، فإن أبا ذر مات قبل أن يولد الحجاج بدهر، وعلى تقدير صحته فنزول الربذة لا يقدح؛ لأنه لم يهاجر منها.\n_________\n(^١) \"المفهم\" ٤/ ٥٤٨.","vol":"9","page":553},{"text":"<span data-type='title' id=toc-1054>٣٧ - باب مَا يُنْهَى مِنَ الحَلْقِ عِنْدَ المُصِيبَةِ</span>\n١٢٩٦ - وَقَالَ الحَكَمُ بْنُ مُوسَى: ثَنَا يَحْيَى بْنُ حَمْزَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرٍ، أَنَّ القَاسِمَ بْنَ مُخَيْمِرَةَ حَدَّثَهُ: قَالَ حَدَّثَنِي أَبُو بُرْدَةَ بْنُ أَبِي مُوسَى قَالَ: وَجِعَ أَبُو مُوسَى وَجَعًا فَغُشِيَ عَلَيْهِ، وَرَأْسُهُ فِي حَجْرِ امْرَأَةٍ مِنْ أَهْلِهِ، فَلَمْ يَسْتَطِعْ أَنْ يَرُدَّ عَلَيْهَا شَيْئًا، فَلَمَّا أَفَاقَ قَالَ: أَنَا بَرِيءٌ مِمَّنْ بَرِئَ مِنْهُ رَسُولُ اللهِ - ﷺ -، إِنَّ رَسُولَ اللهِ - ﷺ - بَرِئَ مِنَ الصَّالِقَةِ وَالحَالِقَةِ وَالشَّاقَّةِ. [مسلم: ١٠٤ - فتح: ٣/ ١٦٥]\nهذا التعليق أسنده مسلم إلى الحكم بن موسى. ورواه عنه أبو يعلى في \"مسنده\" والحسن بن سفيان، واعتذر ابن التين عن البخاري كونه لم يسنده بأنه لا يخرج للقاسم بن مخيمرة، وزعم بعضهم أنه لا يخرج للحكم أيضًا إلا هذا غير محتج بهما، وإن كان الدارقطني ذكرهما فيمن خرج له البخاري، فإن غيره قيد، وكأنه الصواب، وامرأة أبي موسى: هي أم عبد الله (م. د. س) بنت أبي دومة، كذا ذكر في كتاب النسائي.\nوخرجه مسلم أيضًا عن الحلواني، عن عبد الصمد، عن شعبة، عن عبد الملك بن عمير، عن ربعي، عن أبي موسى مرفوعًا.\nقَالَ القاضي عياض: يرويه عن شعبة موقوفًا ولم يرفعه عن عبد الصمد.\n_________\n\"صحيح مسلم\" (١٠٤) كتاب: الإيمان، باب: تحريم ضرب الخدود وشق الجيوب والدعاء بدعوى الجاهلية.\nرواه من طريق أبي يعلى ابن حبان في \"صحيحه\" ٧/ ٤٢٣.\n\"سنن النسائي\" ٤/ ٢١ كتاب: الجنائز، باب: شق الجيوب.\n\"صحيح مسلم\" (١٠٤) كتاب: الإيمان، باب: تحريم ضرب الخدود وشق الجيوب.\n\"إكمال المعلم\" ١/ ٣٧٦.","vol":"9","page":554},{"text":"قلتُ: ذكر الدارقطني أن البخاري رفعه أيضًا عن عبد الملك، قَالَ ذلك أبو ظفر عن البخاري. قَالَ: والموقوف عن عبد الملك أثبت.\nوالحجْر: بفتح الحاء وكسرها، ذكره ابن سيده في \"مثلثه\" (^١).\nوالصَّالِقَة -بالصاد والسين- التي ترفع صوتها عند المصيبة بالولولة (^٢).\nوالحَالِقَة: التي تحلق رأسها عند المصيبة (^٣).\nوالشَّاقَّة: التي تشق ثوبها وجيبها عندها. وأصل البراء: الانفصال، وهو يحتمل أن يراد به ظاهره، وهو البراءة من فاعل هذِه الأمور. وقال المهلب: (برئ منه). أي: لم يرض بفعله، فهو منه بريء في وقت ذلك الفعل لا أنه بريء من الإسلام.\nأما حكم الباب: فالحلق عند المصيبة حرام، كالندب والنياحة، ولطم الخدود، وشق الجيب، وخمش الوجه، ونشر الشعر، والدعاء بالويل والثبور، ومن وقع في لفظ الكراهة فالمراد بها التحريم.\nوقوله: (أنا بريء ممن بَرئ منه رسول الله - ﷺ -). يعني: بريء من فعلها كما قَالَ حين بلغه قتل خالد قومًا قالوا: صبأنا، صبأنا، \"أبرأ إليك مما صَنَعَ خالد\" (^٤)، والمؤمن لا تجب البراءة منه بالذنوب إلا أن يرتد، والعياذ بالله.\n_________\n(^١) كذا في الأصل، ولعله ابن السيد البطليوسي صاحب \"المثلث\" انظر \"المثلث\" ١/ ٤٣٨.\n(^٢) انظر: \"لسان العرب\" ٤/ ٢٤٨٤.\n(^٣) انظر: \"لسان العرب\" ٢/ ٩٦٦.\n(^٤) سيأتي برقم (٤٣٣٩) كتاب: المغازي، باب: بعث النبي - ﷺ - خالد بن الوليد إلى بني جذيمة.","vol":"9","page":555},{"text":"<span data-type='title' id=toc-1055>٣٨ - باب لَيْسَ مِنَّا مَنْ ضَرَبَ الخُدُودَ</span>\n١٢٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيْسَ مِنَّا مَنْ ضَرَبَ الخُدُودَ، وَشَقَّ الجُيُوبَ، وَدَعَا بِدَعْوَى الجَاهِلِيَّةِ\". [انظر: ١٢٩٤ - مسلم: ١٠٣ - فتح: ٣/ ١٦٦]\nفيه حديث: \"لَيْسَ مِنَّا مَنْ ضَرَبَ الخُدُودَ\".\nوقد سلف (^١)، وكذا الباب بعده.\n_________\n(^١) برقم (١٢٩٤) كتاب: الجنائز، باب: ليس منا من شق الجيوب.","vol":"9","page":556},{"text":"<span data-type='title' id=toc-1056>٣٩ - باب مَا يُنْهَى مِنَ الوَيْلِ وَدَعْوَى الجَاهِلِيَّةِ عِنْدَ المُصِيبَةِ</span>\n١٢٩٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ مِنَّا مَنْ ضَرَبَ الخُدُودَ، وَشَقَّ الجُيُوبَ، وَدَعَا بِدَعْوَى الجَاهِلِيَّةِ\". [انظر: ١٢٩٤ - مسلم: ١٠٣ - فتح: ٣/ ١٦٦]\nذكر فيه الحديث المذكور، وقد عرفته. وفي بعض نسخ البخاري:\nقَالَ أبو عبد الله: ليس من سنتنا. وقد تقدم التأويل بذلك.","vol":"9","page":557},{"text":"<span data-type='title' id=toc-1057>٤٠ - باب مَنْ جَلَسَ عِنْدَ المُصِيبَةِ يُعْرَفُ فِيهِ الحُزْنُ</span>\n١٢٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى قَالَ: أَخْبَرَتْنِي عَمْرَةُ قَالَتْ: سَمِعْتُ عَائِشَةَ ﵂ قَالَتْ: لَمَّا جَاءَ النَّبِيَّ - ﷺ - قَتْلُ ابْنِ حَارِثَةَ وَجَعْفَرٍ وَابْنِ رَوَاحَةَ جَلَسَ يُعْرَفُ فِيهِ الحُزْنُ، وَأَنَا أَنْظُرُ مِنْ صَائِرِ البَابِ -شَقِّ البَابِ- فَأَتَاهُ رَجُلٌ فَقَالَ: إِنَّ نِسَاءَ جَعْفَرٍ، وَذَكَرَ بُكَاءَهُنَّ، فَأَمَرَهُ أَنْ يَنْهَاهُنَّ، فَذَهَبَ ثُمَّ أَتَاهُ الثَّانِيَةَ، لَمْ يُطِعْنَهُ فَقَالَ: انْهَهُنَّ. فَأَتَاهُ الثَّالِثَةَ قَالَ: وَاللهِ غَلَبْنَنَا يَا رَسُولَ اللهِ، فَزَعَمَتْ أَنَّهُ قَالَ: \"فَاحْثُ فِي أَفْوَاهِهِنَّ التُّرَابَ\". فَقُلْتُ: أَرْغَمَ اللهُ أَنْفَكَ، لَمْ تَفْعَلْ مَا أَمَرَكَ رَسُولُ اللهِ - ﷺ -، وَلَمْ تَتْرُكْ رَسُولَ اللهِ - ﷺ - مِنَ العَنَاءِ. [١٣٠٥، ٤٢٦٣ - مسلم: ٩٣٥ - فتح: ٣/ ١٦٦]\n\n١٣٠٠ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، حَدَّثَنَا عَاصِمٌ الأَحْوَلُ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَنَتَ رَسُولُ اللهِ - ﷺ - شَهْرًا حِينَ قُتِلَ القُرَّاءُ، فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - حَزِنَ حُزْنًا قَطُّ أَشَدَّ مِنْهُ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٣/ ١٦٧]\nذكر فيه حديث عائشة: لَمَّا جَاءَ النَّبِيَّ - ﷺ - قَتْلُ زيد بْنِ حَارِثَةَ وَجَعْفَرٍ وَابْنِ رَوَاحَةَ جَلَسَ يُعْرَفُ فِيهِ الحُزْنُ، وَأَنَا أَنْظُرُ مِنْ صَائِرِ البَابِ، شَقِّ البَابِ .. الحديث.\nوحديث أنس: قَنَتَ رَسُولُ الله - ﷺ - شَهْرًا حِينَ قُتِلَ القُرَّاءُ، فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - حَزِنَ حُزْنًا قَطُّ أَشَدَّ مِنْهُ.\nحديث أنس سلف في القنوت (^١)، وحديث عائشة أخرجه مسلم أيضًا (^٢)، وقتل زيد بن حارثة وصاحباه في غزوة مؤتة -بالهمز وتركه- بالبلقاء من أرض الشام في جمادى الأولى، وقيل: الآخرة سنة ثمان.\n_________\n(^١) برقم (١٠٠١) كتاب: الوتر.\n(^٢) \"صحيح مسلم\" (٩٣٥) كتاب: الجنائز، باب: التشديد في النياحة.","vol":"9","page":558},{"text":"فالتقوا مع هرقل على القرية المذكورة في جموعه. يقال: مائة ألف غير من انضم إليهم من المستنفرة، فقتل هؤلاء، ثم اتفق المسلمون على خالد ففتح الله له فقتلهم، وقدم البشير إلى رسول الله - ﷺ -، وكان - ﷺ - أخبرهم بذلك قبل قدومه. وكان هؤلاء الثلاثة من أحب الناس إليه.\nقَالَ لجعفر: \"أشبهت خلقي وخلقي\" (^١) وقال أخرى: \"لا أدري أفرح بقدوم جعفر أو بفتح خيبر\" (^٢).\nوقال لزيد: \"أنت أخونا ومولانا\" (^٣) \"وإنه لمن أحب الناس إليَّ ولقد كان خليقًا للإمارة\" (^٤)، وكان ابن رواحة أحد النقباء واحد شعراء رسول الله - ﷺ - الذين يدافعون عنه. وقال فيه: \"أن أخًا لكم لا يقول الرفث\" (^٥).\nوقوله: (صائر). قيل: صوابه: صير -بكسر أوله وإسكان ثانيه- أي: شقه -بفتح الشين- وهو الموضع الذي ينظر منه كالكوة (^٦)،\n_________\n(^١) سيأتي برقم (٢٦٩٩) كتاب: الصلح، باب: كيف يكتب: هذا ما صالح فلان بن فلان.\n(^٢) رواه بن أبي شيبة عن الشعبي ٦/ ٣٨٤ (٣٢١٩٦) كتاب: الفضائل، باب: ما ذكر في جعفر بن أبي طالب، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٨١، وله شاهد من حديث عمر بن علي، رواه الحاكم ٣/ ٢٠٨ كتاب: معرفة الصحابة، وله شاهد من حديث أبي جحيفة عن أبيه، رواه الطبراني ٢٢/ ١٠٠ (٢٤٤)، ورواه أيضًا في \"المعجم الأوسط\" ٢/ ٢٨٧ (٢٠٠٣) وقال: لا يروي هذا الحديث عن مسعر إلا مخلد، تفرد به: الوليد بن عبد الملك، وقال الهيثمي في \"المجمع\" ٩/ ٢٧١ - ٢٧٢: رواه الطبراني في الثلاثة وفي رجال \"الكبير\" أنس بن سالم، ولم أعرفه، وبقية رجاله ثقات.\n(^٣) سيأتي برقم (٢٦٩٩).\n(^٤) سيأتي برقم (٣٧٣٠) كتاب: فضائل الصحابة، باب: مناقب زيد بن حارثة مولى النبي - ﷺ -.\n(^٥) سلف برقم (١١٥٥) كتاب: التهجد، باب: فضل من تعار من الليل فصلى.\n(^٦) انظر: \"لسان العرب\" ٤/ ٢٣٠٠، ٢٥٣٦.","vol":"9","page":559},{"text":"وليس يريد: (أنظر من شق الباب) بالكسر؛ لأن الشق: الناحية ولم يرد ذلك، وكون نساء جعفر لم يطعن الناهي؛ إما لأنهن لم يصرح لهن بنهي الشارع، فظنن أنه كالمحتسب في ذلك؛ أو لأنهن غلبن على أنفسهن لحرارة المصيبة.\nوقوله: (\"فاحث\") روي بكثر الثاء وضمها؛ لأنه من حثى يحثي ويحثو (^١). وتأوله بعضهم على أن البكاء كان معه نوح، فلذلك نهاهن.\nوقال بعضهم: كان من غير نوح؛ لأنه يبعد أن الصحابيات يتمادين على محرم، والنهي عن البكاء المجرد للتنزيه أو للأدب لا للتحريم.\nوالعناء -بالمد- المشقة والتعب. وللعذري عند مسلم: من الغي -بغين معجمة وياء مشددة- وهو ضد الرشد. وللطبري مثله إلا أنه بالعين المهملة المفتوحة، ولبعضهم بكسرها وكلاهما وهم، والصواب الأول، ولم ترد عائشة الاعتراض على رسول اللهﷺ -، وإنما أرادت: إنك لا تقدر على فعل ما أمرك به، وما تركته من التعب. قَالَ القرطبي: ولم يكن أمره للرجل بذلك ليفعله بهن، ولكن على طريق أن هذا يسكنهن إن فعلته، فافعله إن أمكنك وهو لا يمكنك. وفيه دليل على أن المنهي عن المنكر إن لم ينته عوقب وأدب إن أمكن (^٢).\nوقوله: (جلس يعرف فيه الحزن)، إنما هو لما جعل الله تعالى فيه من الرحمة بأمته وحزن عليهم؛ لأنهم أئمة المسلمين، وهذا الحديث أسهل ما جاء في معنى البكاء (^٣).\n_________\n(^١) انظر: \"الفائق في غريب الحديث\" ١/ ٢٦٠.\n(^٢) \"المفهم\" ٢/ ٥٨٩.\n(^٣) ورد بهامش الأصل: ثم بلغ خامسًا كتبه مؤلفه غفر الله له.","vol":"9","page":560},{"text":"قَالَ الطبري: إن قَالَ قائل: إن أحوال الناس في الصبر متفاوتة، فمنهم من يظهر حزنه على المصيبة في وجهه بالتغير له، وفي عينيه بانحدار الدموع. ولا ينطق بالسيئ من القول، ومنهم من يظهر ذلك في وجهه وينطق بالهجر المنهي عنه، ومنهم من يجمع ذلك كله ويزيد عليه إظهاره في مطعمه وملبسه، ومنهم من يكون حاله في حال المصيبة وقبلها سواء. فأيهم المستحق اسم الصبر؟ قيل: قد اختلف السلف في ذلك فقال بعضهم: المستحق لاسم الصبر هو الذي يكون في حالها مثله قبلها، ولا يظهر عليه حزن في جارحة ولا لسان. قَالَ غيره -كما زعمت الصوفية-: إن الولي لا تتم له ولاية إلا إذا تم له الرضا بالقدر، ولا يحزن على شيء، والناس في هذا الحال مختلفون، فمنهم من في طبعه الجلد وقلة المبالاة بالمصائب، ومنهم من هو بخلاف ذلك، فالذي يكون في طبعه الجزع ويملك نفسه ويستشعر الصبر أعظم أجرًا من الذي الجلد طباعه.\nقَالَ الطبري: كما روي عن ابن مسعود أنه لما نعي له أخوه عتبة قَالَ: لقد كان من أعز الناس عليّ وما يسرني أنه بين أظهركم اليوم حيًّا. قالوا: وكيف وهو من أعز الناس عليك؟ قَالَ: (والله) (^١) إني لأؤجر فيه أحب إليَّ من أن يؤجر فيَّ.\nوقال ثابت: إن صلة بن أشيم مات أخوه، فجاءه رجل وهو يطعم، فقال: يا أبا الصهباء، إن أخاك قد مات. قَالَ: هلم فكل، قد نعي لنا إذًا فكل. قَالَ: والله ما سبقني إليك أحد، فمن نعاه؟ قَالَ: بقول الله -﷿-: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ (^٢) [الزمر: ٣٠].\n_________\n(^١) من (م).\n(^٢) رواه ابن سعد في \"الطبقات\" ٧/ ١٣٧، وأبو نعيم في \"الحلية\" ٢/ ٢٣٨ - ٢٣٩.","vol":"9","page":561},{"text":"وقال الشعبي: كان شريح يدفن جنائزه ليلًا يغتنم ذلك، فيأتيه الرجل\nحين يصبح، فيسأله عن المريففيقول: هدأ، لله الشكر، وأرجو أن\nيكون مستريحًا (^١). أخذه من قصة أم سليم. وكان ابن سيرين يكون عند\nالمصيبة كما هو قبلها يتحدث ويضحك، إلا يوم ماتت حفصة فإنه\nجعل يكشر وأنت تعرف في وجهه (^٢). وسئل ربيعة: ما منتهى الصبر؟\nقَالَ: أن يكون يوم تصيبه المصيبة مثله قبل أن تصيبه (^٣). وقال\nآخرون: الصبر المحمود هو ترك العبد عند حدوث المكروه عليه\nوصفه وبثه للناس، ورضاه بقضاء ربه وتسليمه لأمره.\nوأما جزع القلب، وحزن النفس، ودمع العين، فإن ذلك لا يخرج العبد عن معاني الصابرين، إذا لم يتجاوزه إلى ما لا يجوز له فعله؛ لأن نفوس بني آدم مجبولة على الجزع من المصائب. وقد مدح الله الصابرين ووعدهم جزيل الثواب عليه، والثواب إنما هو على ما اكتسبوه من أعمال الخير، دون ما لا صنع لهم فيه، وتغير الأجساد عن هيئاتها، ونقلها عن طباعها الذي جبلت عليه لا يقدر عليه إلا الذي أنشأها.\nوالمحمود من الصبر ما أمر الله به، وليس فيما أمر به تغيير جبلته عما خلقت به. والذي أمر به عند نزول النبلاء الرضا بقضائه، والتسليم لحكمه، وترك شكوى ربه، وبذلك فعل السلف. قَالَ ربيعة بن كلثوم: دخلنا على الحسن وهو يشتكي ضرسه، فقال: ﴿أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ﴾ (^٤).\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٣/ ٥٢١ - ٥٢٢ (٦٥٥٧، ٦٥٥٨) كتاب: الجنائز، باب: الدفن بالليل. ورواه ابن سعد في \"الطبقات\" ٦/ ١٤٤.\n(^٢) رواه البيهقي في \"الشعب\" ٧/ ٢٤٥ (١٠١٧٦) باب: في الصبر على المصائب.\n(^٣) روه أبو نعيم في \"الحلية\" ٣/ ٢٦٢.\n(^٤) رواه البيهقي في \"الشعب\" ٧/ ٢١٧ (١٠٠٦٤) باب: في الصبر على المصائب.","vol":"9","page":562},{"text":"وروى المقبري، عن أبي هريرة مرفوعًا: قَالَ: \"قَالَ الله -﷿-: إذا ابتليت عبدي المؤمن فلم يشكني إلى عُوَّاده أنشطته من عقالي، وبدلته لحمًا خيرًا من لحمه، ودمًا خيرًا من دمه، ويستأنف العمل\" (^١).\n_________\n(^١) رواه الحاكم ١/ ٣٤٨ - ٣٤٩، والبيهقي في \"السنن\" ٣/ ٣٧٥، وفي \"الشعب\"٧/ ١٨٧ - ١٨٨ (٩٩٤٣) من طريق علي بن المديني عن أبي بكر الحنفي عن عاصم بن محمد بن زيد عن سعيد بن أبي سعيد المقبري، عن أبيه، به.\nقال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه.\nوقال البيهقي في \"الشعب\" ٧/ ١٨٧: إسناده صحيح.\nوصححه الألباني في \"الصحيحة\" (٢٧٢).\nفائدة حديثية: قال البيهقي: زعم بعض الحفاظ أن مسلمًا أخرج هذا الحديث في كتابه عن القواريري عن أبي بكر الحنفي، ثم اعترض عليه بأن هذا الحديث إنما يروى عن عاصم عن عبد الله بن أبي سعيد المقبري عن أبي هريرة، كذلك رواه قرة بن عيسى عن عاصم. ورواه معاذ بن معاذ عن عاصم بن محمد عن عبد الله بن سعيد عن أبيه أو جده عن أبي هريرة، وعبد الله بن سعيد شديد الضعف، وقد نظرت في كتاب مسلم -﵀- فلم أجد هذا الحديث، ولم يذكره أيضًا أبو مسعود الدمشقي في تعليق الصحيح. اهـ \"الشعب\" ٧/ ١٨٨.\nلكن تعقب أبو الفضل بن عمار الشهيد فيما استدركه على كتاب مسلم من الأحاديث المعللة، فقال: ووجدت فيه عن القواريري عن أبي بكر الحنفي، عن عاصم بن محمد العمري، عن سعيد بن أبي سعيد، عن أبيه عن أبي هريرة .. وساقه.\nثم قال: وهذا حديث منكر، وإنما رواه عاصم بن محمد عن عبد الله بن سعيد المقبري عن أبيه، وعبد الله بن سعيد شديد الضعف.\nورواه معاذ بن معاذ عن عاصم بن محمد، عن عبد الله بن سعيد، عن أبيه، عن أبي هريرة، وهو حديث يشبه أحاديث عبد الله بن سعيد. اهـ.\n\"علل الأحاديث في كتاب الصحيح لمسلم بن الحجاج\" ص ١١٧ - ١١٩.\nذكر ذلك الحافظ في \"إتحاف المهرة\" ١٥/ ٤٦٧ - ٤٦٨ (١٩٧٠٧)، وفي \"النكت الظراف\" ١٠/ ٣٠١ وأفاد فيه أن البيهقي يعني بقوله بعض الحفاظ: ابن عمار الشهيد. =","vol":"9","page":563},{"text":"وقال طلحة بن مصرف: لا تشك ضرك ولا مصيبتك. قَالَ: وأنبئت أن يعقوب بن إسحاق ﵉ دخل عليه جاره فقال: يا يعقوب، ما لي أراك قد تهشمت وفنيت ولم تبلغ من السنن ما بلغ أبوك؟ قَالَ: هشمني ما ابتلاني الله من يوسف، فأوحى الله تعالى إليه: أتشكوني إلى خلقي؟! قَالَ: يا رب، خطيئة فاغفرها لي. قَالَ: قد غفرتها لك. فكان بعد ذلك إذا سئل قَالَ: ﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللهِ﴾ [يوسف: ٨٦] الآية (^١).\nوقد توجع الصالحون على فقد سيدنا رسول الله - ﷺ -، وحزنوا له أشد الحزن. قَالَ طاوس: ما رأيت خلقًا من خلق الله أشد تعظيمًا لمحارم الله من ابن عباس، وما ذكرته قط فشئت أن أبكي إلا بكيت، ورأيت على خديه مثل الشراكين من بكائه على رسول الله - ﷺ - (^٢). وقال أبو عثمان: رأيت عمر بن الخطاب لما جاءه [نعي] (^٣) النعمان بن مقرن وضع يده على رأسه وجعل يبكي (^٤)، ولما مات سعيد بن الحسن بكى عليه الحسن حولًا فقيل له: يا أبا سعيد، تأمر بالصبر وتبكي؟! قَالَ: الحمد لله الذي جعل هذِه الرحمة في قلوب المؤمنين يرحم بها\n_________\n= والحديث ذكره الحافظ ابن رجب في \"شرح علل الترمذي\" ٢/ ٧٦٨ - ٧٦٩ وعزاه لمسلم في \"صحيحه\".\nوذكر ذلك الألباني في \"الصحيحة\" ١/ ٥٥٠ ووهَّم الحافظ ابن رجب في عزوه الحديث لمسلم!.\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٢٨١ - ٢٨٢ (١٩٧٢٦).\n(^٢) رواه أحمد بن حنبل في \"فضائل الصحابة\" ٢/ ١٢٠٤ (١٨٣٧) وأبو نعيم في \"الحلية\" ١/ ٣٢٩.\n(^٣) زيادة يقتصها السياق ليتضح المعنى وانظر \"الآحاد والمثاني\" ٢/ ٣٠٦.\n(^٤) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٤٨ (١١٩٨٠) كتاب: الجنائز، باب: في الرجل ينتهي إليه نعي الرجل ما يقول.","vol":"9","page":564},{"text":"بعضهم بعضًا بدمع العين، وبحزن القلب، وليس ذلك من الجزع، إنما الجزع ما كان من اللسان واليد، الحمد لله الذي لم يجعل بكاء يعقوب على يوسف وبالًا عليه، وقد بكى عليه حَتَّى ابيضت عيناه من الحزن (^١).\nوقال يحيى بن سعيد: قلتُ لعروة: إن ابن عمر يشدد في البكاء على الميت، فقال: قد بكى على أبيه، وبكى أبو وائل في جنازة خيثمة.\nفهؤلاء معالم الدين لم يروا إظهار الوجد على المصيبة بجوارح الجسم إذا لم يتجاوزوا فيه المحظور خروجًا من معنى الصبر، ولا دخولًا في معنى الجزع، وقد بكى الشارع على ابنته زينب (^٢)، وعلى ابنه إبراهيم وفاضت عيناه، وقالِ: \"هذه رحمة جعلها الله في قلوب عباده\" (^٣). وبكى لفقد جلة الإسلام وفضلاء الصحابة، فإذا كان الإمام المتبع به نرجو الخلاص من ربنا، وكان قد حزن بالمصيبة وأظهر ذلك بجوارحه ودمعه، وأخبر أن ذلك رحمة جعلها الله في قلوب عباده، فقد صح قول من وافق ذلك وسقط ما خالفه.\n_________\n(^١) رواه ابن سعد في \"الطبقات الكبرى\" ٧/ ١٧٨، والبيهقي في \"الشعب\" ٧/ ٢٤٢ - ٢٤٣ (١٠١٦٦) باب: في الصبر على المصائب.\n(^٢) سلف ما يدل على ذلك برقم (١٢٨٥) كتاب: الجنائز، باب: يقول النبي - ﷺ -: يعذب الميت ببعض بكاء أهله عليه.\n(^٣) سيأتي برقم (١٣٠٣) باب: قول النبي: \"إنا بك لمحزونون\".","vol":"9","page":565},{"text":"<span data-type='title' id=toc-1058>٤١ - باب مَنْ لَمْ يُظْهِرْ حُزْنَهُ عِنْدَ المُصِيبَةِ</span>.\nوَقَالَ مُحَمَّدُ بْنُ كَعْبٍ القُرَظِيُّ: الجَزَعُ القَوْلُ السَّيِّئُ وَالظَّنُّ السَّيِّئُ. وَقَالَ يَعْقُوبُ: ﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ﴾ [يوسف: ٨٦]\n\n١٣٠١ - حَدَّثَنَا بِشْرُ بْنُ الحَكَمِ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، أَخْبَرَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: اشْتَكَى ابْنٌ لأَبِي طَلْحَةَ، قَالَ: فَمَاتَ وَأَبُو طَلْحَةَ خَارِجٌ، فَلَمَّا رَأَتِ امْرَأَتُهُ أَنَّهُ قَدْ مَاتَ هَيَّأَتْ شَيْئًا وَنَحَّتْهُ فِي جَانِبِ البَيْتِ، فَلَمَّا جَاءَ أَبُو طَلْحَةَ قَالَ: كَيْفَ الغُلَامُ؟ قَالَتْ: قَدْ هَدَأَتْ نَفْسُهُ، وَأَرْجُو أَنْ يَكُونَ قَدِ اسْتَرَاحَ. وَظَنَّ أَبُو طَلْحَةَ أَنَّهَا صَادِقَةٌ، قَالَ: فَبَاتَ، فَلَمَّا أَصْبَحَ اغْتَسَلَ، فَلَمَّا أَرَادَ أَنْ يَخْرُجَ، أَعْلَمَتْهُ أَنَّهُ قَدْ مَاتَ، فَصَلَّى مَعَ النَّبِيِّ - ﷺ - ثُمَّ أَخْبَرَ النَّبِيَّ - ﷺ - بِمَا كَانَ مِنْهُمَا، فَقَالَ رَسُولُ اللهِ - ﷺ - \"لَعَلَّ اللهَ أَنْ يُبَارِكَ لَكُمَا فِي لَيْلَتِكُمَا\". قَالَ سُفْيَانُ: فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: فَرَأَيْتُ لَهُمَا تِسْعَةَ أَوْلَادٍ كُلُّهُمْ قَدْ قَرَأَ القُرْآنَ. [٥٤٧٠ - مسلم: ٢١٤٤ (٢٣) - فتح: ٣/ ١٦٩]\nوذكر فيه حديث إسحاق بن عبد الله بن أبي طلحة، عن أنس، قال: اشْتَكَى ابن لأَبِي طَلْحَةَ، فَمَاتَ وَأَبُو طَلْحَةَ خَارجٌ .. الحديث، وفي آخره: \"لَعَلَّ الله أَنْ يُبَارِكَ لهما فِي ليلتهما\". قَالَ سُفْيَانُ: فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: فَرَأَيْتُ لَهُمَا تِسْعَةَ أَوْلَادٍ كُلُّهُمْ قَدْ قَرَأَ القُرْآنَ.\nالشرح:\nحديث أنس هذا قَالَ أبو نعيم في \"مستخرجه\": يقال: إن هذا مما تفرد به البخاري، وقال المزي: هذا حديث غريب تفرد به بشر بن الحكم يعني: شيخ البخاري (^١)، قيل: لم يروه أحد عنه غير البخاري، وكأنهما\n_________\n(^١) \"تحفة الأشراف\" ١/ ٨٢.","vol":"9","page":566},{"text":"يشيران إلى التفرد بالسند لا المتن؛ لأن المتن رواه عن أنس عندهما أنس ابن سيرين، وثابت عند مسلم (^١)، وحميد عند أبي نعيم (^٢)، وعبد الله بن عبد الله بن أبي طلحة عند الإسماعيلي، وللبخاري: فقال - ﷺ -: \"أعرستم الليلة؟ \" قَالَ: نعم، قَالَ: \"اللهم بارك لهما\". فولدت غلامًا فقال لي أبو طلحة: أحمله حَتَّى تأتي به رسول الله - ﷺ -، وبعث معه بتمرات، فحنكه وسماه عبد الله (^٣). ولمسلم: لما مات قالت لأهلها: لا تخبروا أبا طلحة بابنه حَتَّى أكون أنا أخبره، فجاء فقربت له عشاءً، فأكل وشرب، ثم تصنعت له أحسن ما كانت تصنع قبل ذلك، فوقع بها، فقالت: يا أبا طلحة، أرأيت لو أن قومًا أعاروا عاريتهم أهل بيت فطلبوا عاريتهم، ألهم أن يمنعوهم؟ قالت: فاحتسب ابنك. الحديث (^٤).\nوروى معمر، عن ثابت، عن أنس أنه لما جامعها قالت له ذلك (^٥)، وللإسماعيلي: وكان أبو طلحة صائمًا. وللبيهقي: وكان أبو طلحة يحب الابن، ولأبي داود: \"يبارك لكما في غابر ليلتكما\" (^٦).\nإذا تقرر ذلك، فالكلام على ذلك من أوجه:\nأحدها:\nالبث في الآية: أشد الحزن قَالَ بعض السلف: قول العبد: إنا لله وإنا إليه راجعون. كلمة لم يعطها أحد قبل هذِه الأمة، ولو علمها\n_________\n(^١) \"مسلم\" (٢١٤٤) كتاب: الأدب، باب: استحباب تحنيك المولود عند ولادته.\n(^٢) \"الحلية\" ٢/ ٥٧.\n(^٣) سيأتي برقم (٥٤٧٠) كتاب: العقيقة، باب: تسمية المولود.\n(^٤) مسلم ١٢٤٤/ ١٠٧ بعد حديث (٢٤٥٧) كتاب: \"فضائل الصحابة\" باب: من فضائل أبي طلحة الأنصاري رضي الله تعالى عنه.\n(^٥) رواه عبد بن حميد في \"المنتخب\" ٣/ ١٢٠ - ١٢١.\n(^٦) رواه أبو داود الطيالسي في \"مسنده\" ٣/ ٥٣٣ (٢١٦٨).","vol":"9","page":567},{"text":"يعقوب لم يقل: ﴿يَا أَسَفَى عَلَى يُوسُفَ﴾ [يوسف: ٨٤] وقال سعيد بن جبير: لم تعط أمة من الأمم ما أعطيته هذِه الأمة من الاسترجاع، ثم تلا هذِه الآية: ﴿يَا أَسَفَى عَلَى يُوسُفَ﴾ (^١).\nالثاني:\nهذا الابن المتوفي هو أبو عمير صاحب النغير، قاله ابن حبان والخطيب وغيرهما (^٢)، ولما خرجه الحاكم وسماه قَالَ: صحيح على شرطهما. و(فيه) (^٣) سنة غريبة في إباحة صلاة النساء على الجنائز. فإنَّ فيه أن أم سليم، كانت خلف أبي طلحة، وأبو طلحة خلف رسول الله - ﷺ -، لم يكن معهم غيرهم (^٤).\nالثالث:\nهدأ -بالهمز- سكن، ومنه هدأت الرِّجْلُ: إذا نام الناس. وأهدأت المرأة ولدها: سكتته لينام؛ لأن النفس كانت قلقة شديدة الانزعاج بالمرض، فسكنت بالموت، ولذلك قالت: أرجو أن يكون قد استراح.\nوقولها: (أَرْجُو أَنْ يَكُونَ قَدِ اسْتَرَاحَ) من حسن المعاريض وهو ما احتمل معنيين، فإنها أخبرت بكلام لم تكذب فيه، ولكن ورَّت به عن المعنى الذي كان يحزنها، ألا ترى أن نفسه قد هدأ كما قالت بالموت وانقطاع النفسس، وأوهمته أنه استراح قلقه، وإنما استراح من نصب الدنيا وهمها.\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ٧/ ١١٧ (٩٦٩١) باب: الصبر على المصائب.\n(^٢) \"صحيح ابن حبان\" ١٦/ ١٥٨ (٧١٨٨) كتاب: إخباره - ﷺ - عن مناقب الصحابة.\n(^٣) من (م).\n(^٤) \"المستدرك\" ١/ ٣٦٥ كتاب: الجنائز.","vol":"9","page":568},{"text":"الرابع:\nفيه منقبة عظيمة لأم سليم بصبرها ورضاها بقضاء الله تعالى.\nالخامس:\nفلما أصبح اغتسل. فيه: تعريض بالإصابة، وقد صرح بها في بعض الروايات (^١)، وقوله: (\"لعل الله أن يبارك لكما في ليلتكما\") يحتمل أن يكون خبرًا ودعاءً، فأجاب الله تعالى قوله، فحملت تلك الليلة بعبد الله بن أبي طلحة، والد إسحاق، راوي الحديث، فحنَّكه - ﷺ - وسماه، وكان من خير أهل زمانه، وآتاهما الله تعالى ذلك لصبرهما، والذي لهما عند الله أعظم.\nالسادس:\nالأولاد الذين أشار إليهم سفيان (^٢)، هم: القاسم، وعمير، وزيد، وإسماعيل، ويعقوب، وإسحاق، ومحمد، وعبد الله (^٣)، وإبراهيم، ومعمر، وعمارة، وعمر (^٤)، ذكرهم ابن الجوزي، وعدتهم اثنا عشر.\nالسابع:\nوهو فقه الباب: عدم إظهار الحزن عند المصيبة، وترك ما أبيح لي من إظهار الحزن الذي لا إسخاط فيه لله تعالى، كما فعلت أم سليم فإنها اختارت الصبر، ومن قهر نفسه وغلبها على الصبر ممن تقدم ذكره في الباب قبل هذا فهو آخذ بأدب الرب ﷻ في قوله: ﴿وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ﴾ [النحل: ١٢٦].\n_________\n(^١) سيأتي الحديث على ذلك برقم (٥٤٧٠).\n(^٢) ورد بهامش الأصل: إنما نقله سفيان عن رجل من الأنصار غير مسمى، كذا في الصحيح.\n(^٣) في الأصل: عبيد الله، ورد بهامش الأصل ما نصه: لعل صوابه عبد الله.\n(^٤) انظر \"الطبقات الكبرى\" ٥/ ٧٤.","vol":"9","page":569},{"text":"الثامن:\nفيه من الفقه: جواز الأخذ بالشدة وترك الرخصة لمن قدر عليها، وأن ذلك مما ينال به العبد رفيع الثواب وجزيل الأجر.\nالتاسع:\nالتسلية عند المصائب.\nالعاشر:\nفيه: أن المرأة تتزين لزوجها تعرضًا للجماع لقوله: (ثم هيأت شيئًا) أراد: هيأت شيئًا من حالها.\nالحادي عشر:\nأن من ترك شيئًا لله تعالى، وآثر ما ندب إليه، وحض عليه من جميل الصبر، أنه معوض خيرًا بما فاته، ألا ترى قوله: (فَرَأَيْتُ تِسْعَةَ أَوْلَادٍ كُلُّهُمْ قَدْ قَرَأَ القُرْاَنَ). ولقد أخذت أم سليم في الصبر إلى أبعد غاية، على أن النساء أرق أفئدة؛ لأنا نقول: إن ما في نسائها ولا في الجلد من الرجال مثل أم سليم؛ لأنها كانت تسبق الكثير من الرجال الشجعان إلى الجهاد، وتحتسب في مداواة الجرحى، وثبتت يوم حنين في ميدان الحرب، والأقدام قد زلزلت، والصفوف قد انتفضت. والمنايا قد فغرت، فالتفت إليها رسول الله - ﷺ -، وفي يدها خنجر فقالت: يا رسول الله أقتل هؤلاء الذين ينهزمون عنك كما تقتل هؤلاء الذين يحاربونك، فليسوا بشرًّ منهم (^١).\n_________\n(^١) روى مسلم ما يدل على ذلك من حديث أنس برقم (١٨٠٩) كتاب: الجهاد والسير، باب: غزوة النساء مع الرجال.","vol":"9","page":570},{"text":"<span data-type='title' id=toc-1059>٤٢ - باب الصَّبْرِ عِنْدَ الصَّدْمَةِ الأُولَى</span>\nوَقَالَ عُمَرُ - ﵁ -: نِعْمَ العِدْلَانِ، وَنِعْمَ العِلَاوَةُ ﴿الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (١٥٦) أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ المُهْتَدُونَ (١٥٧)﴾ [البقرة: ١٥٦ - ١٥٧]. وَقَوْلُهُ تَعَالَى: ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الخَاشِعِينَ (٤٥)﴾ [البقرة: ٤٥﴾.\n\n١٣٠٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ ثَابِتٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الصَّبْرُ عِنْدَ الصَّدْمَةِ الأُولَى\" (^١). [انظر: ١٢٥٢ - مسلم: ٩٢٦ - فتح: ٣/ ١٧١]\nوذكر فيه حديث أنس: \"الصَّبْرُ عِنْدَ الصَّدْمَةِ الأُولَى\".\nأما حديث أنس فسلف في الباب (^٢)، وأما أثر عمر فأخرجه البيهقي من حديث سعيد بن المسِّيب عنه (^٣).\nوالعِدْلَان كما قَالَ المهلب: الصلوات والرحمة، والعلاوة ﴿وَأُولَئِكَ هُمُ المُهْتَدُونَ﴾ [البقرة: ١٥٧] وقيل: ﴿إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾ [البقرة: ١٥٦].\nوالعِلَاوَة: التي يثاب عليها.\nوقال ابن التين عن أبي الحسن: العدل الواحد: قول المصاب إنا لله .. إلى آخرها، والعدل الثاني: الصلوات التي عليهم من الله تعالى، والعلاوة ﴿وَأُولَئِكَ هُمُ المُهْتَدُونَ﴾ [البقرة: ١٥٧]، وهو ثناء من الله\n_________\n(^١) ورد بهامش الأصل: معنى كلام الشيخ: قال ابن التين: إن غندرًا وزر بن حبيش لم يؤثر عليهما كذب قط. قاله هنا؛ لأن في السنة غندرًا.\n(^٢) برقم (١٢٨٣) كتاب: الجنائز، باب: زيارة القبور.\n(^٣) \"السنن الكبرى\" ٤/ ٦٥ كتاب: الجنائز، باب: الرغبة في أن يتعزى بما أمر الله تعالى به من الصبر والاسترجاع.","vol":"9","page":571},{"text":"تعالى عليهم. وقال الداودي: إنما هو مثل ضرب للجزاء، فالعدلان: عدلا البعير والدابة، والعلاوة: الغرارة التي توضع في وسط العدلين مملوءة. يقول: وكما حملت هذِه الراحلة وسعها، وأنها لم يبق موضع تحمل عليه، فكذلك أُعطي هذا الأجر وافرًا، فعلى قول الداودي يكون العدلان والعلاوة ﴿أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ﴾ إلى ﴿المُهْتَدُونَ﴾ [البقرة: ١٥٧] وقال صاحب \"المطالع\": العدل هنا نصف الحمل على أحد شقي الدابة، والحمل: عدلان، والعلاوة: ما جعل فيهما. وقيل: ما علق على البعير، ضرب ذلك مثلًا لقوله ﴿صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ﴾ قَالَ: فالصلوات عدل، والرحمة عدل، ﴿وَأُولَئِكَ هُمُ المُهْتَدُونَ﴾ العلاوة.\nوأحسن ما جاء في التعزية حديث أم سلمة الثابت: \"من أصابته مصيبة، فقال كما أمره الله: إنا لله وإنا إليه راجعون، اللهم أجرني في مصيبتي وأعقبني خيرًا منها، إلا فعل الله به ذلك\". قالت أم سلمة: قلتُ ذلك عند موت أبي سلمة، ثم قلتُ في نفسي: من خير من أبي سلمة؟ فأعقبها الله برسول الله - ﷺ -، فتزوجها (^١).\nفيقول المعزي: آجركم الله في مصيبتكم، وعوضكم خيرًا منها ﴿إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾. ومعنى إنا لله: نحن وأموالنا وعبيدنا لله يبتلينا بما شاء، ونحن إليه نرجع، فيجزينا على صبرنا، وبين ذلك بقوله:\n_________\n(^١) رواه مسلم (٩١٨) كتاب: الجنائز، باب: ما يقال عند المصيبة. ومالك ١/ ٣٨٩ (٩٨٥) كتاب: الجنائز، باب: الحسبة بالمصيبة، وأحمد ٦/ ٣٠٩، والطبراني ٢٣/ ٢٦٢ (٣٥٥٠)، والبيهقي ٤/ ٦٥ كتاب: الجنائز، باب: الرغبة في أن يتعزى بما أمر الله تعالى به من الصبر والاسترجاع، ورواه أيضًا في \"الشعب\" ٧/ ١١٨ (٩٦٩٧) باب: في الصبر على المصائب.","vol":"9","page":572},{"text":"﴿صَلَوَاتٌ مِنْ رَبِّهِمْ﴾ وهي الغفران والثناء الحسن، ومنه الصلاة على الميت إنما في الدعاء.\nوقوله: ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ﴾ [البقرة: ١٤٥] في الصبر قولان:\nأحدهما: الصوم، قاله مجاهد (^١).\nوالثاني: عن المعاصي. والصلاة أي: عند المصائب، كما قَالَ ابن عباس: إنها الاستعانة بالصلاة عند المصائب. فكان إذا دهمه أمر صلى (^٢). قَالَ علي: الصبر من الإيمان بمنزلة الرأس من الجسد (^٣).\nوالضمير في قوله: ﴿وَإِنَّهَا لَكَبِيرَةٌ﴾ [البقرة: ٤٥] إما عائد إلى الصلاة أو إن فعلتم ذلك، والخاشعون: المؤمنون حقًّا. والخشوع: التواضع، والمؤمن حقًّا متواضع.\nوإنما كان الصبر عند الصدمة الأولى؛ لأنها أعظم حرارة وأشد مضاضة، يريد أن الصبر المحمود عليه صاحبه ما كان عند مفاجأة المصيبة؛ لأنه يسلو على مر الأيام، فيصير الصبر طبعًا، وقد قَالَ بعض الحكماء: لا يؤجر الإنسان على مصيبة في نفسٍ أو مال لأجل ذاتها، فإن ذلك طبع لا صنع له فيه، وقد يصيب الكافر مثله فيصبر، وإنما يؤجر على قدر نيته واحتسابه. فإن قلت: قد علمت أن العبد منهي عن الهجر، وتسخط قضاء الرب في كل حال، فما وجه خصوص نزول النائبة بالصبر في حال حدوثها؟ قيل: وجه خصوص\n_________\n(^١) ذكره ابن كثير في \"تفسيره\" ١/ ٣٨٧.\n(^٢) ذكره ابن كثير في \"تفسيره\" ١/ ٣٩٠.\n(^٣) رواه ابن أبي شيبة ٦/ ١٧٢ (٣٠٤٣٠) كتاب: الإيمان والرؤيا، باب: ما ذكر فيما يطوى عليه المؤمن من الخلال.","vol":"9","page":573},{"text":"ذلك أن في النفس عند هجوم الحادثة محرك على الجزع، ليس في غيرها مثله، وبتلك يضعف على ضبط النفس فيها كثير من الناس، بل يصير كل جازع بعد ذلك إلى السلو ونسيان المصيبة، والأخذ بقهر الصابر نفسه وغلبته هواها عند صدمته؛ إيثارًا لأمر الله على هوى نفسه، ومنجزًا لموعوده. بل السالي عن مصابه لا يستحق اسم الصبر على الحقيقة؛ لأنه آثر السُّلُوَّ على الجزع واختاره، وإنما الصابر على الحقيقة من صبر نفسه، وحبسها عن شهوتها، وقهرها عن الحزن والجزع والبكاء الذي فيه راحة النفسس وإطفاء لنار الحزن، فإذا قابل سَوْرَة الحزن وهجومه بالصبر الجميل، واسترجع عند ذلك، وأشعر نفسه أنه لله مِلك، لا خروج له عن قضائه، وإليه راجع بعد الموت، ويلقي حزنه بذلك، انقمعت نفسه، وذلت على الحق، فاستحقت جزيل الأجر.","vol":"9","page":574},{"text":"<span data-type='title' id=toc-1060>٤٣ - باب قَوْلِ النَّبِيِّ - ﷺ - \"إِنَّا بِكَ لَمَحْزُونُونَ</span>\"\nوَقَالَ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -: \"تَدْمَعُ العَيْنُ وَيَحْزَنُ القَلْبُ\".\n\n١٣٠٣ - حَدَّثَنَا الحَسَنُ بْنُ عَبْدِ العَزِيزِ، حَدَّثَنَا يَحْيَى بْنُ حَسَّانَ، حَدَّثَنَا قُرَيْشٌ -هُوَ: ابْنُ حَيَّانَ- عَنْ ثَابِتٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: دَخَلْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَلَى أَبِي سَيْفٍ القَيْنِ -وَكَانَ ظِئْرًا لإِبْرَاهِيمَ - ﵇ -- فَأَخَذَ رَسُولُ اللهِ - ﷺ - إِبْرَاهِيمَ فَقَبَّلَهُ، وَشَمَّهُ، ثُمَّ دَخَلْنَا عَلَيْهِ بَعْدَ ذَلِكَ، وَإِبْرَاهِيمُ يَجُودُ بِنَفْسِهِ، فَجَعَلَتْ عَيْنَا رَسُولِ اللهِ - ﷺ - تَذْرِفَانِ. فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ - ﵁ -: وَأَنْتَ يَا رَسُولَ اللهِ؟! فَقَالَ: \"يَا ابْنَ عَوْفٍ، إِنَّهَا رَحْمَةٌ\". ثُمَّ أَتْبَعَهَا بِأُخْرَى فَقَالَ - ﷺ -: \"إِنَّ العَيْنَ تَدْمَعُ، وَالقَلْبَ يَحْزَنُ، وَلَا نَقُولُ إِلاَّ مَا يَرْضَى رَبُّنَا، وَإِنَّا بِفِرَاقِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ\". رَوَاهُ مُوسَى، عَنْ سُلَيْمَانَ بْنِ المُغِيرَةِ عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. [مسلم: ٢٣١٥ - فتح: ٣/ ١٧٢]\nوذكر فيه حديث قُريش: -وهُوَ ابن حَيَّانَ- عَنْ ثَابِتٍ، عَنْ أَنَسِ قَالَ: دَخَلْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَلَى أَبِي سَيْفٍ القَيْنِ -وَكَانَ ظِئْرًا لإِبْرَاهِيمَ - ﵇ -- فَأخَذَ رَسُولُ اللهِ - ﷺ - إِبْرَاهِيمَ فَقَبَّلَهُ .. الحديث، إلى قوله: \"وَإِنَّا بِفِرَاقِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ\". رَوَاهُ مُوسَى، عَنْ سُلَيْمَانَ بْنِ المُغِيرَةِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nأما نفس الرحمة فهو نفس حديث أنس، وأما حديث ابن عمر المعلق فقد سلف مسندًا في عيادة سعد بن عبادة (^١).\nوقوله: (رواه موسى .. إلى آخره) أسنده مسلم، عن شيبان بن فروخ\n_________\n(^١) بل سيأتي برقم (١٣٠٤) باب: البكاء عند المريض.","vol":"9","page":575},{"text":"وهدبة بن خالد كلاهما، عن سليمان بن المغيرة، عن ثابت، عن أنس بطوله (^١)، ثم رواه من حديث ابن علية، عن أيوب، عن عمرو بن سعيد، عن أنس، وفي آخره: \"إن إبراهيم ابني، وإنه مات في الثدي، وإن له لظئرين يكملان إرضاعه في الجنة\" (^٢) ولابن سعد عن البراء: \"إنه صديق شهيد\" (^٣) وللترمذي من حديث جابر: فوضعه في حجره وبكى، فقال له ابن عوف: أتبكي وقد نهيت عن البكاء؟! قَالَ: \"لا، ولكن نهيت عن صوتين أحمقين\" (^٤).\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها:\nحيان بمثناة تحت. والقين: الحداد. وقيل: كل صانع قين. حكاه ابن سيده. وقان الحديدة قينًا: عملها. وقان الإناء يقينه قينا: أصلحه (^٥). والظئر: زوج المرضعة، والمرضعة أيضًا ظئر، وأصله: عطف الناقة على غير ولدها ترضعه. والاسم: الظأر، قاله صاحب \"المطالع\". وعبارة ابن الجوزي: الظئر: المرضعة، ولما كان زوجها يكفله سمي ظئرًا. وقال ابن سيده: الظئر: العاطفة على ولد غيرها، المرضعة من الناس والإبل، الذكر والأنثى في ذلك سواء. وهو عند سيبويه اسم للجميع (^٦)، وغلط من قَالَ في قوله: كان ظئرًا لإبراهيم. أي:\n_________\n(^١) \"صحيح مسلم\" (٢٣١٥) كتاب: الفضائل، باب: رحمته - ﷺ - الصبيان والعيال وتواضعه وفضل ذلك.\n(^٢) \"صحيح مسلم\" (٢٣١٦).\n(^٣) \"الطبقات الكبرى\" ١/ ١٤٠.\n(^٤) \"سنن الترمذي\" (١٠٠٥) كتاب: الجنائز، باب: الرخصة في البكاء على الميت، وقال: هذا حديث حسن.\n(^٥) \"المحكم\" ٦/ ٣١٤.\n(^٦) انظر: \"النهاية في غريب الحديث والأثر\" ٣/ ١٥٤، و\"لسان العرب\" ٥/ ٢٧٤١.","vol":"9","page":576},{"text":"رضيعه؛ لأن أبا سيف كان كالراب. وقوله في بعض طرقه: يكيد بنفسه (^١)\n-هو بفتح الياء - أي: يجود بها، من كاد يكيد. أي: قارب الموت.\nثانيها:\nولد إبراهيم في ذي الحجة سنة ثمان، ولما ولد تنافست فيه نساء الأنصار أيتهن ترضعه، فدفعه رسول الله - ﷺ - إلى أم بردة بنت المنذر، وزوجها البراء بن أوس، وكنيتها أم سيف امرأة قين، يقال أبو سيف، واسمها خولة بنت المنذر (^٢).\nومات يوم الثلاثاء لعشر ليال خلون من ربيع الأول سنة عشر، ذكره ابن سعد (^٣).\nوعن ابن جرير: مات قبل رسول الله - ﷺ - بثلاثة أشهر يوم كسوف الشمس، وله ستة عشر شهرًا، أو سبعة عشر شهرًا أو ثمانية عشر شهرًا. وقال ابن حزم: سنتان غير شهرين (^٤). وأغرب ما فيه من أبي داود: مات وله سبعون يومًا.\nوأول من دفن بالبقيع عثمان بن مظعون ثم هو (^٥)، رش على قبره ماء. وقال الزهري: قَالَ رسول الله - ﷺ -: \"لو عاش إبراهيم لوضعت\n_________\n(^١) رواه مسلم من حديث أنس (٢٣١٥) كتاب: الفضائل، باب: برحمته - ﷺ - الصبيان والعيال. وأبو داود (٣١٢٦) كتاب: الجنائز، باب: البكاء على الميت، وابن سعد في \"الطبقات الكبرى\" ١/ ١٤٠، وأحمد ٣/ ١٩٤.\n(^٢) ورد بهامش الأصل ما نصه: خولة بنت المنذر أرضعت النبي - ﷺ -، كذا استدركت على أبي عمر، وكذا صرح بها غير واحد. وقيل: خولة بنت المنذر أم بردة وأم سيف وأرضعت إبراهيم.\n(^٣) \"الطبقات الكبرى\" ١/ ١٤٣.\n(^٤) نص على ذلك في \"جوامع السيرة\" ص ٣٨ - ٣٩.\n(^٥) رواه ابن أبي شيبة في \"مصنفه\" ٧/ ٢٧٢ (٣٦٠١٢) كتاب الأوائل.","vol":"9","page":577},{"text":"الجزية عن كل قبطي\" (^١) وعن مكحول أن رسول الله - ﷺ - قَالَ في إبراهيم: \"لو عاش ما رق له خال\" (^٢) وهو ابن مارية القبطية، وجميع ولده من خديجة غيره، ومجموعهم ثمانية: القاسم، وبه كان يكنى، والطاهر، والطيب -ويقال: إنه الطاهر- وإبراهيم، وبناته: زينب زوج أبي العاص، ورقية وأم كلثوم زوجتا عثمان وفاطمة زوج علي.\nواختلف في الصلاة عليه فصححه ابن حزم (^٣)، وقال أحمد: منكر جدًّا (^٤).\nوقال السدي: سألت أنسًا: أصلى النبي - ﷺ - على ابنه إبراهيم (^٥)؟\n_________\n(^١) رواه ابن سعد في \"طبقاته\" ١/ ١٤٤، وقال الألباني في \"الضعيفة\" (٢٢٩٣): موضوع.\n(^٢) رواه ابن سعد في \"طبقاته\" ١/ ١٤٤.\n(^٣) \"المحلى\" ٥/ ١٥٨.\n(^٤) انظر: \"زاد المعاد\" ١/ ٥١٤، وقال العلامة الألباني في هامش كتابه \"أحكام الجنائز\" ص ١٠٤: وقد ذكر ابن القيم في \"زاد المعاد\" عن الإمام أحمد أنه قال: هذا حديث منكر، ولعله يعني أنه حديث فرد فإن هذا منقول عنه في بعض الأحاديث المعروفة الصحة.\nواعلم أنه لا يخدج في ثبوت الحديث أنه روي عنه - ﷺ - أنه صلى على ابنه إبراهيم؛ لأن ذلك لم يصح عنه وإن جاء من طرق، فهي كلها معلولة إما بالإرسال وإما بالضعف الشديد، كما تراه مفصلًا في \"نصب الراية\" ٢/ ٢٧٩ - ٢٨٠، وقد روى أحمد ٣/ ٢٨١ عن أنس أنه سُئل: صلى رسول الله - ﷺ - على ابنه إبراهيم؟ قال: لا أدري. وسنده صحيح. ولو كان صلى عليه، لم يخف ذلك على أنس إن شاء الله، وقد خدمه عشر سنين.\n(^٥) ورد بهامش الأصل: قال النووي في \"التهذيب\": وصلى عليه رسول الله وكبر - ﷺ - أربع تكبيرات هذا قول جمهور العلماء وهو الصحيح، وروى ابن إسحاق بإسناده عن عائشة أن النبي - ﷺ - لم يصل عليه، قال ابن عبد البر: هذا غلط، فقد =","vol":"9","page":578},{"text":"قَالَ: لا أدري (^١). وروى عطاء بن عجلان عن أنس أنه كبر عليه أربعًا (^٢)، وهو أفقه. أعني: عطاء. وعن جعفر بن محمد، عن أبيه أنه صلى، وهي مرسلة (^٣)، فيجوز أن يكون اشتغل بالكسوف عن الصلاة أو المثبت تقدم.\nثالثها:\nاستدل بعضهم لمالك ومن قَالَ بقوله أن اللبن للفحل حيث قال: وكان ظئرًا لإبراهيم، وهم سائر الفقهاء (^٤). وقال ابن عمر، وابن الزبير، وعائشة: لا يحرم. وكانت عائشة يدخل عليها من أرضعه أخواتها ولا يدخل من أرضعه نساء إخوتها (^٥).\nرابعها:\nفيه جواز تقبيل من قارب الموت وشمه، وذلك كالوداع والتشفي منه قبل فراقه.\nخامسها:\nقد سلف فيما سلف من الأبواب بيان البكاء والحزن المباحين، وهذا الحديث أبين شيء وقع في البكاء، وهو يبين ما أشكل من المراد بالأحاديث المخالفة له، وفيه ثلاثة أوجه جائزة: حزن القلب،\n_________\n= أجمع جماهير العلماء على الصلاة على الأطفال إذا استهلوا وهو عمل مستفيض في السلف والخلف. انتهى.\n(^١) رواه ابن سعد في \"الطبقات\" ١/ ١٤٠، وأحمد ٣/ ٢٨١.\n(^٢) انظر: التخريج السابق.\n(^٣) رواه ابن سعد في \"طبقاته\" ١/ ١٤١.\n(^٤) انظر: \"أحكام القرآن\" للجصاص ٢/ ١٨٠، \"أحكام القرآن\" لابن العربي ١/ ٣٧٥ - ٣٧٦، \"الأم\" ٥/ ٢٦، \"المغني\" ٩/ ٥٢٠ - ٥٢٢.\n(^٥) روى هذِه الآثار ابن حزم في \"المحلى\" ٢/ ١٠ - ٣.","vol":"9","page":579},{"text":"والبكاء، والقول الذي لا تحذير فيه، وأن الممنوع النوح وما في معناه مما يفهم أنه لم يرض بقضاء الله ويتسخط له، إذ الفطرة مجبولة على الحزن، وقد قَالَ الحسن البصري: العين لا يملكها أحد، صبابة المرء بأخيه. وروى ابن أبي شبية من حديث أبي هريرة أنه - ﵇ - كان في جنازة مع عمر فرأى امرأة تبكي فصاح عليها عمر، فقال - ﵇ -: \"دعها يا عمر، فإن العين دامعة، والنفس مصابة، والعهد قريب\" (^١) فعذرها - ﷺ - مع قرب العهد؛ لأن بعده ربما يكون بلاء الثكل، وفتور فورة الحزن.\nفإذا كان الحزن على الميت رثاء له ورقة عليه، ولم يكن سخطًا ولا تشكيًا، فهو مباح كما سلف قبل هذا لقوله - ﷺ -: \"إنها رحمة\".\nسادسها:\nفيه شدة إغراق النساء في الحزن، وتجاوزهن الواجب فيه لنقصهن، ومن رتع حول الحمى يوشك أن يواقعه. وقال الحسن البصري في قوله تعالى: ﴿وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً﴾ [الروم: ٢١] أن المودة: الجماع. والرحمة: الولد، ذكره ابن وهب (^٢).\n_________\n(^١) \"المصنف\" ٢/ ٤٨٢ (١١٢٩٥) كتاب: الجنائز، باب: من رخص أن تكون المرأة مع الجنازة والصياح، ولا يرى به بأسًا. وتقدم تخريجه بأفضل من ذلك.\n(^٢) ذكره القرطبي عن الحسن في \"تفسيره\" ١٤/ ١٧، وذكره عن ابن عباس ومجاهد أيضًا.","vol":"9","page":580},{"text":"<span data-type='title' id=toc-1061>٤٤ - باب البُكَاءِ عِنْدَ المَرِيضِ</span>\n١٣٠٤ - حَدَّثَنَا أَصْبَغُ عَنِ ابْنِ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، عَنْ سَعِيدِ بْنِ الحَارِثِ الأَنْصَارِيِّ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: اشْتَكَى سَعْدُ بْنُ عُبَادَةَ شَكْوَى لَهُ فَأَتَاهُ النَّبِيُّ - ﷺ - يَعُودُهُ مَعَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَسَعْدِ بْنِ أَبِي وَقَّاصٍ، وَعَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵃ -، فَلَمَّا دَخَلَ عَلَيْهِ فَوَجَدَهُ فِي غَاشِيَةِ أَهْلِهِ فَقَالَ: \"قَدْ قَضَى؟ \". قَالُوا: لَا يَا رَسُولَ اللهِ. فَبَكَى النَّبِيُّ - ﷺ -، فَلَمَّا رَأَى القَوْمُ بُكَاءَ النَّبِيِّ - ﷺ - بَكَوْا، فَقَالَ: \"أَلَا تَسْمَعُونَ إِنَّ اللهَ لَا يُعَذِّبُ بِدَمْعِ العَيْنِ، وَلَا بِحُزْنِ القَلْبِ، وَلَكِنْ يُعَذِّبُ بِهَذَا -وَأَشَارَ إِلَي لِسَانِهِ- أَوْ يَرْحَمُ، وَإِنَّ المَيِّتَ يُعَذَّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ\". وَكَانَ عُمَرُ - ﵁ - يَضْرِبُ فِيهِ بِالعَصَا، وَيَرْمِي بِالحِجَارَةِ، وَيَحْثِي بِالتُّرَابِ. [مسلم: ٩٢٤ - فتح: ٣/ ١٧٥]\nذكر فيه حديث ابن عمر: اشْتَكَى سَعْدُ بْنُ عُبَادَةَ شَكْوى .. الحديث.\nوفيه: فَبَكَى النَّبِيَّ - ﷺ -، فَلَما رَأى القَوْمُ بُكَاءَ النَّبِيِّ - ﷺ - بَكَوْا .. الحديث.\nوهو قال على ما ترجم له من جواز البكاء عند المريض، وليس ذلك من الجفاء عليه والتقريع له، وإنما هو إشفاق عليه، ورقة وحرقة لحاله.\nوقد بين في الحديث أنه لا يعذب بدمع العين ولا بحزن القلب، وإنما يعذب بالقول السيئ ودعوى الجاهلية.\nوقوله: (\"أو يرحم\") أي: إن لم ينفذ الوعيد في ذلك، وإذا قَالَ خيرًا واستسلم للقضاء.\nوقوله: (فوجده في غاشية أهله). يريد من كان حاضرًا عنده منهم، ويبعد أن يكون المراد: ما يتغشاه من كرب الوجع الذي به، وإن أبداه ابن التين احتمالًا.","vol":"9","page":581},{"text":"ومعنى: (\"قد قضى؟ \") أي: مات.\nوقوله: (وكان عمر يضرب فيه بالعصا ويرمي بالحجارة ويحثي -أو يرمي- بالتراب). إنما كان يضرب في البكاء بعد الموت لقوله - ﷺ -: \"فإذا وجبت فلا تبكين باكية\" (^١)، وكان يضربهن أدبًا لهن؛ لأنه الإمام، كذا أوله الداودي. وقال غيره: إنما كان يضرب في بكاء مخصوص، وقبل الموت وبعده سواء، وذلك إذا نُحْنَ ونحوه. وقوله: (ويحثي التراب). تأسي بقوله - ﷺ - في نساء جعفر: \"احث في أفواههن التراب\" (^٢).\n_________\n(^١) رواه أبو دواد من حديث جابر بن عتيك (٣١١١) كتاب: الجنائز، باب: في فضل من مات في الطاعون، والنسائي ٤/ ١٣ كتاب: الجنائز، باب: النهي عن البكاء على الميت، ومالك ١/ ٣٩٣ - ٣٩٤ (٩٩٦) كتاب: الجنائز، باب: النهي عن البكاء. وعبد الرزاق في \"مصنفه\" ٣/ ٥٦٢ (٦٦٩٥) كتاب: الجنائز، باب: الصبر، والبكاء، والنياحة، وابن حبان في \"صحيحه\" ٧/ ٤٦١ (٣١٨٩)، ٧/ ٤٦٣ (٣١٩٠) كتاب: الجنائز، باب: فصل في الشهيد، والطبراني ٢/ ١٩١ (١٧٧٩)، والحاكم في \"المستدرك\" ١/ ٣٥٢ كتاب: الجنائز، وقال: هذا حديث صحيح الإسناد ولم يخرجاه رواته مدنيون قرشيون، وعند حديث مالك جمع مسلم بن الحجاج بدأ بهذا الحديث من شيوخ مالك. والبيهقي ٤/ ٦٩ - ٧٠ كتاب: الجنائز، باب: من رخص في البكاء إلى أن يموت الذي يُبكى عليه، وصححه الألباني في \"صحيح أبي داود\" (٢٧٢٣).\n(^٢) سلف برقم (١٢٩٩) باب: من جلس عند المصيبة.","vol":"9","page":582},{"text":"<span data-type='title' id=toc-1062>٤٥ - باب مَا يُنْهَى عَنِ النَّوْحِ وَالبُكَاءِ وَالزَّجْرِ عَنْ ذَلِكَ</span>\n١٣٠٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: أَخْبَرَتْنِي عَمْرَةُ قَالَتْ: سَمِعْتُ عَائِشَةَ ﵂ تَقُولُ: لَمَّا جَاءَ قَتْلُ زَيْدِ بْنِ حَارِثَةَ وَجَعْفَرٍ وَعَبْدِ اللهِ بْنِ رَوَاحَةَ، جَلَسَ النَّبِيُّ - ﷺ - يُعْرَفُ فِيهِ الحُزْنُ، وَأَنَا أَطَّلِعُ مِنْ شَقِّ البَابِ، فَأَتَاهُ رَجُلٌ فَقَال: يَا رَسُولَ اللهِ، إِنَّ نِسَاءَ جَعْفَرٍ، وَذَكَرَ بُكَاءَهُنَّ، فَأَمَرَهُ بِأَنْ يَنْهَاهُنَّ، فَذَهَبَ الرَّجُلُ ثُمَّ أَتَى فَقَالَ: قَدْ نَهَيْتُهُنَّ، وَذَكَرَ أَنَّهُنَّ لَمْ يُطِعْنَهُ، فَأَمَرَهُ الثَّانِيَةَ أَنْ يَنْهَاهُنَّ، فَذَهَبَ ثُمَّ أَتَى، فَقَالَ: وَاللهِ لَقَدْ غَلَبْنَنِي -أَوْ غَلَبْنَنَا الشَّكُّ مِنْ مُحَمَّدِ بْنِ حَوْشَبٍ- فَزَعَمَتْ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"فَاحْثُ فِي أَفْوَاهِهِنَّ التُّرَابَ\". فَقُلْتُ: أَرْغَمَ اللهُ أَنْفَكَ، فَوَاللهِ مَا أَنْتَ بِفَاعِلٍ، وَمَا تَرَكْتَ رَسُولَ اللهِ - ﷺ - مِنَ العَنَاءِ. [انظر: ١٢٩٩ - مسلم: ٩٣٥ - فتح: ٣/ ١٧٦]\n\n١٣٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ ﵂ قَالَتْ: أَخَذَ عَلَيْنَا النَّبِيُّ - ﷺ - عِنْدَ البَيْعَةِ أَنْ لَا نَنُوحَ، فَمَا وَفَتْ مِنَّا امْرَأَةٌ غَيْرَ خَمْسِ نِسْوَةٍ: أُمِّ سُلَيْمٍ، وَأُمِّ العَلَاءِ، وَابْنَةِ أَبِي سَبْرَةَ امْرَأَةِ مُعَاذٍ وَامْرَأَتَيْنِ. أَوِ ابْنَةِ أَبِي سَبْرَةَ وَامْرَأَةِ مُعَاذٍ وَامْرَأَةٍ أُخْرَى. [٤٨٩٢، ٧٢١٥ - مسلم: ٩٣٦ - فتح: ٣/ ١٧٦]\nذكر فيه حديث عائشة: لَمَّا جَاءَ قَتْلُ زيدِ بن حارِثة .. إلى آخره.\nوقد سلف قريبًا في باب: من جلس عند المصيبة يعرف فيه الحزن (^١)، وشيخه فيه: محمد بن عبد الله بن حوشب. قَالَ الأصيلي: لم يرو عنه أحد غير البخاري. قلتُ: أي: من أصحاب الكتب الستة، وإلا فقد روى عنه ابن وارة.\n_________\n(^١) انظر: \"المصدر السابق\" حديث (١٢٩٩).","vol":"9","page":583},{"text":"وحديث أم عطية: أَخَذَ عَلَيْنَا رسول الله - ﷺ - عِنْدَ البَيْعَةِ أَنْ لَا نَنُوحَ، فَمَا وَفَتْ مِنَّا امْرَأَةٌ غَيْرَ خَمْسِ نِسْوَةٍ: أُمِّ سُلَيْمٍ، وَأُمِّ العَلَاءِ، (وَابْنَةِ أَبِي) (^١) سَبْرَةَ امْرَأَةِ مُعَاذٍ، (وَامْرَأَتَيْنِ) (^٢). أَوِ ابنةِ أَبِي سَبْرَةَ وَامْرَأَةِ مُعَاذٍ وَامْرَأَةٍ أخْرى.\nوهذا الحديث أخرجه مسلم أيضًا (^٣)، وقد أسلفنا معنى هذا الباب، وأن النوح والبكاء على سنة الجاهلية حرام، قد نسخه الإسلام، ألا ترى أنه - ﷺ - كان يشترط على النساء في بيعة الإسلام أن لا يَنُحن؛ تأكيدًا للنهي؛ وتحذيرًا منه، وفيه: أنه من نهي عما لا ينبغي له ففعله ولم ينته أنه يؤدب على ذلك ويزجر، ألا ترى إلى قوله: \"فَاحْثُ فِي أَفْوَاهِهِنَّ التُّرَابَ\" حين انصرف المرة الثالثة، وقال: إنهن غلبننا. وهذا يدل على أن بكاء نساء جعفر وزيد الذي نهين عنه لم يكن من النوح المحرم؛ لأنه لو كان محرمًا لزجرهن حَتَّى ينتهين عنه. ولا يؤمن على النساء عند بكائهن الهائج لهن أن يضعف صبرهن فيصلن به نوحًا محرمًا، فلذلك نهاهن قطعًا للذريعة.\nوفيه من الفقه:\nأن للعالم أن ينهى عن المباح إذا اتصل به فعل محذور أو خيف معه، فمن يرتع حول الحمى يوشك أن يقع فيه، وهذا الحديث يدل أن قوله - ﷺ - في الحديث السالف: \"فإذا وجبت فلا تبكين باكية\" (^٤) على الندب جمعًا بين الأحاديث، فقد قال: \"لكن حمزة لا بواكي\n_________\n(^١) في الأصل: وابنة ابن أبي، والمثبت من اليونينية.\n(^٢) في الأصل: امرأتان، والمثبت من اليونينية.\n(^٣) \"صحيح مسلم\" (٩٣٦) كتاب: الجنائز، باب: التشديد في النياحة.\n(^٤) سبق تخريجه.","vol":"9","page":584},{"text":"له\" (^١) وحديث أم عطية دال على أن النوح بدعوى الجاهلية حرام؛ لأنه لم يقع في البيعة من غير فرض. وقولها: (فما وفت منا امرأة غير خمس).\nهو مصداق لإخبار الشارع عنهن بنقص العقل والدين، ومن خلق من الضلع الأعوج كيف يستقيم ويرجع إلى الحق وينقاد؟!\nوفي أفراد مسلم من حديث أبي مالك الأشعري مرفوعًا: \"أربع في أمتي من أمر الجاهلية لا يتركونهن: الفخر في الأحساب، والطعن في الأنساب، والاستسقاء بالنجوم، والنياحة\" وقال: \"النائحة إذا لم تتب قبل موتها تقام يوم القيامة وعليها سربال من قطران، ودرع من جرب\" (^٢).\nوللبخاري عن ابن عباس موقوفًا: خلال من خلال الجاهلية: الطعن في الأنساب، والنياحة ونسي -يعني: الراوي- الثالثة. قَالَ سفيان: ويقولون: إنها الاستسقاء بالأنواء (^٣).\n_________\n(^١) رواه ابن ماجه (١٥٩١)، وأحمد ٢/ ٤٠، ٨٤، ٩٢، والحاكم في \"المستدرك\" ٣/ ١٩٤ - ١٩٥، والبيهقي ٤/ ٧٠ من طريق أسامة بن زيد عن نافع عن ابن عمر، به مرفوعًا.\nوصححه الحاكم على شرط مسلم. وقال الألباني في \"صحيح ابن ماجه\" (١٢٩٣): حسن صحيح.\nوفي الباب عن أنس.\n(^٢) \"صحيح مسلم\" (٩٣٤) كتاب: الجنائز، باب: التشديد في النياحة.\n(^٣) سيأتي برقم (٣٨٥٠) كتاب: مناقب الأنصار، باب: القسامة في الجاهلية.","vol":"9","page":585},{"text":"<span data-type='title' id=toc-1063>٤٦ - باب القِيَامِ لِلْجَنَازَةِ</span>\n١٣٠٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنْ عَامِرِ بْنِ رَبِيعَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا رَأَيْتُمُ الجَنَازَةَ فَقُومُوا حَتَّى تُخَلِّفَكُمْ\". قَالَ سُفْيَانُ: قَالَ الزُّهْرِيُّ: أَخْبَرَنِي سَالِمٌ عَنْ أَبِيهِ قَالَ: أَخْبَرَنَا عَامِرُ بْنُ رَبِيعَةَ، عَنِ النَّبِيِّ - ﷺ -. زَادَ الحُمَيْدِيُّ: \"حَتَّى تُخَلِّفَكُمْ أَوْ تُوضَعَ\". [١٣٠٨ - مسلم: ٩٥٨ - فتح: ٣/ ١٧٧]\nذكر فيه حديث سفيان عن الزُّهْرِيّ، عَنْ سَالِمِ، عَنْ أَبِيهِ، عَنْ عَامِرِ ابْنِ رَبِيعَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا رَأَيْتُمُ الجَنَازَةَ فَقُومُوا حَتَّى تُخَلِّفَكُمْ\".\nقَالَ سُفْيَانُ: قَالَ الزُّهْرِيُّ: أَخْبَرَنِي سَالِمٌ عَنْ أَبِيهِ، أنا عَامِرُ بْنُ رَبِيعَةَ، عَنِ النَّبِيِّ - ﷺ -. وفي بعض نُسخ البخاري: زَادَ الحُمَيْدِيُّ: \"حَتَّى تُخَلِّفَكُمْ أَوْ تُوضَعَ\".\nهذا الحديث أخرجه مسلم أيضًا ولفظه: \"حَتَّى تخلفكم أو توضع\" (^١) وفي لفظٍ له: \"إذا رأى أحدكم الجنازة فإن لم يكن معها فليقم حين يراها تخلفه، إذا كان غير متبعها\" (^٢).\nإذا تقرر ذلك فمعنى القيام للجنازة -والله أعلم- على التعظيم لأمر الميت، والإجلال لأمر الله؛ لأن الموت فزع، فيستقبل بالقيام له والجد.\nوقد روي هذا المعنى مرفوعًا من حديث ابن عمر: \"إنما تقومون إعظامًا لمن يقبض النفوس\". رواه أحمد والحاكم. وقال: صحيح الإسناد (^٣).\nوروي من حديث أبي سعيد مرفوعًا: \"الموت فزع، فإذا رأيتم الجنازة\n_________\n(^١) \"صحيح مسلم\" (٩٥٨) كتاب: الجنائز، باب: القيام للجنازة.\n(^٢) \"صحيح مسلم\" (٩٥٨).\n(^٣) \"مسند أحمد\" ٢/ ١٦٨، و\"مستدرك الحاكم\" ١/ ٣٥٧ كتاب: الجنائز.","vol":"9","page":586},{"text":"فقوموا\" رواه ابن أبي الدنيا من هذا الوجه، وابن أبي شيبة من حديث أبي هريرة (^١). وقد أخذ بظاهر حديث الباب جماعة من الصحابة، والتابعين، والفقهاء كما سنقف على ذلك في الباب بعد بعده.\nورأت طائفة ألا يقوم للجنازة إذا مرت به، وقالوا: لمن تبعها أن يجلس وإن لم توضع. ونقله الحازمي عن أكثر أهل العلم (^٢). واحتجوا بحديث عليًّ - ﵁ - أنه - ﷺ - كان يقوم للجنازة ثم جلس بعد. أخرجه مسلم (^٣).\nولابن حبان: كان يأمر بالقيام في الجنازة ثم جلس بعد ذلك (^٤).\nوفي لفظ: قام ثم قعد (^٥). وفي آخر: قام فقمنا، ورأيناه قعد فقعدنا (^٦).\nوقال عليٌّ: ما فعله رسول الله - ﷺ - إلا مرة، فلما نسخ ذلك نهى عنه (^٧). وفي لفظٍ: قام مرة ثم نهى عنه (^٨).\nفدل هذا: أن القيام منسوخ بالجلوس.\nوإلى هذا ذهب سعيد بن المسيب، وعروة (^٩)، ومالك، وأبو حنيفة\n_________\n(^١) \"المصنف\" ٣/ ٤١ (١١٩٠٦) باب: من قال: يقام للجنازة إذا مرت.\n(^٢) \"الاعتبار في الناسخ والمنسوخ\" ص ٩٣.\n(^٣) \"صحيح مسلم\" (٩٦٢) كتاب: الجنائز، باب: نسخ القيام للجنازة.\n(^٤) \"صحيح ابن حبان\" ٧/ ٣٢٦ - ٣٢٧ (٣٠٥٦) كتاب: الجنائز، باب: فصل في القيام للجنازة.\n(^٥) رواه مسلم عن علي بن أبي طالب (٩٦٢) كتاب: الجنائز، باب: نسخ القيام للجنازة، والترمذي (١٠٤٤) كتاب: الجنائز، باب: الرخصة في ترك القيام لها، والنسائي ٤/ ٧٧ - ٧٨ كتاب: الجنائز، باب: الوقوف للجنائز، والبيهقي ٤/ ٢٧ كتاب: الجنائز، باب: حجة من زعم أن القيام للجنازة منسوخ.\n(^٦) رواه مسلم (٩٦٢/ ٨٤)، والنسائي ٤/ ٧٨.\n(^٧) رواه عبد الرزاق ٣/ ٤٥٩ (٦٣١١) كتاب: الجنائز، باب: القيام حين ترى الجنازة.\n(^٨) رواه البزار في \"المسند\" ٣/ ١٢٢ (٩٠٨).\n(^٩) رواه عبد الرزاق ٣/ ٤٦١ - ٤٦٢ (٦٣١٥)، (٦٣٢٠) كتاب: الجنائز، باب: القيام حين ترى الجنازة.","vol":"9","page":587},{"text":"وأصحابه، والشافعي (^١). وكان ابن عمر وأصحاب رسول الله - ﷺ - يجلسون قبل أن توضع الجنازة (^٢)، فهذا ابن عمر يفعل هذا. وقد روي عن عامر بن ربيعة، عن رسول الله - ﷺ - خلاف ذلك. فدل تركه لذلك ثبوت نسخ ما حدث به عامر. وأنكرت عائشة القيام لها، وأخبرت أن ذلك كان من فعل الجاهلية (^٣).\nوقال عبد الملك بن حبيب وابن الماجشون: ذلك على التوسعة، والقيام فيه أجر وحكمه باق (^٤).\nوقول مالك أولى؛ لحديث عليًّ السالف. وقال صاحب \"المهذب\": هو مخير بين القيام والقعود (^٥).\nوقال جماعة: يكره القيام إذا لم يرد المشي معها (^٦)، وبه قَالَ أبو حنيفة. وقال المتولي: يستحب (^٧) القيام (^٨). وحديث علي مبين للجواز.\nفأما القيام على القبر حَتَّى تقبر، فقال القرطبي: كرهه قوم، وعمل به آخرون. رُوي ذلك عن عليًّ وعثمان وابن عمر، وأمر به عمرو بن العاصي (^٩).\n_________\n(^١) انظر: \"تبيين الحقائق\" ١/ ٢٤٤، \"التمهيد\" ٦/ ٢٦٩، \"الأم\" ١/ ٢٤٧.\n(^٢) رواه ابن أبي شيبة ٣/ ٤ (١١٥١٩) كتاب: الجنائز، باب: من رخص في أن يجلس قبل أن توضع.\n(^٣) رواه البيهقي ٤/ ٢٨ كتاب: الجنائز، باب: حجة من زعم أن القيام للجنازة منسوخ.\n(^٤) انظر: \"المنتقى\" ٢/ ٢٤.\n(^٥) \"المهذب\" ١/ ٤٤٤ - ٤٤٥.\n(^٦) عزاه النووي إلى بعض الشافعية، \"المجموع\" ٥/ ٢٤١.\n(^٧) ورد بهامش الأصل ما نصه: واختاره النووي في \"شرح المهذب\" و\"شرح مسلم\".\n(^٨) انظر: \"شرح مسلم للنووي\" ٧/ ٣٨.\n(^٩) رواه ابن أبي شيبة عن علي ٣/ ٢٥ (١١٧٥٥) كتاب: الجنائز، باب: في الرجل يقوم على قبر الميت، وانظر: \"المفهم\" ٢/ ٦٢٠.","vol":"9","page":588},{"text":"<span data-type='title' id=toc-1064>٤٧ - باب مَتَى يَقْعُدُ إِذَا قَامَ لِلْجَنَازَةِ</span>؟\n١٣٠٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنْ عَامِرِ بْنِ رَبِيعَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا رَأَى أَحَدُكُمْ جَنَازَةً فَإِنْ لَمْ يَكُنْ مَاشِيًا مَعَهَا فَلْيَقُمْ حَتَّى يُخَلِّفَهَا -أَوْ تُخَلِّفَهُ -أَوْ تُوضَعَ مِنْ قَبْلِ أَنْ تُخَلِّفَهُ\". [انظر: ١٣٠٧ - مسلم: ٩٥٨ - فتح: ٣/ ١٧٨].\nذكر فيه حديث نافع عَنِ ابن عُمَرَ، عَنْ عَامِرِ بْنِ رَبِيعَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا رَأى أَحَدُكُمْ جَنَازَةً فَإنْ لَمْ يَكُنْ مَاشِيًا مَعَهَا فَلْيَقُمْ حَتَّى يُخَلِّفَهَا -أَوْ تُخَلِّفَهُ- أَوْ تُوضَعَ مِنْ قَبْلِ أنْ تُخَلِّفَهُ\".","vol":"9","page":589},{"text":"<span data-type='title' id=toc-1065>٤٨ - باب مَنْ تَبِعَ جَنَازَةً فَلَا يَقْعُدُ حَتَّى تُوضَعَ عَنْ مَنَاكِبِ الرِّجَالِ، فَإِنْ قَعَدَ أُمِرَ بِالقِيَامِ</span>\n١٣١٠ - حَدَّثَنَا مُسْلِمٌ -يَعْنِي: ابْنَ إِبْرَاهِيمَ- حَدَّثَنَا هِشَامٌ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا رَأَيْتُمُ الجَنَازَةَ فَقُومُوا، فَمَنْ تَبِعَهَا فَلَا يَقْعُدْ حَتَّى تُوضَعَ\". [انظر: ١٣٠٩ - مسلم: ٩٥٩ - فتح: ٣/ ١٧٨]\n\n١٣٠٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ قَالَ: كُنَّا فِي جَنَازَةٍ فَأَخَذَ أَبُو هُرَيْرَةَ - ﵁ - بِيَدِ مَرْوَانَ فَجَلَسَا قَبْلَ أَنْ تُوضَعَ، فَجَاءَ أَبُو سَعِيدٍ - ﵁ - فَأَخَذَ بِيَدِ مَرْوَانَ فَقَالَ: قُمْ فَوَاللهِ لَقَدْ عَلِمَ هَذَا أَنَّ النَّبِيَّ - ﷺ - نَهَانَا عَنْ ذَلِكَ. فَقَالَ أَبُو هُرَيْرَةَ: صَدَقَ. [١٣١٠ - مسلم: ٩٥٩ - فتح: ٣/ ١٧٨]\nذكر فيه حديث أبي سعيد مرفوعًا: \"إِذَا رَأَيْتُمُ الجَنَازَةَ فَقُومُوا، فَمَنْ تَبِعَهَا فَلَا يَقْعُدْ حَتَّى تُوضَعَ\".\nوحديث سعيد المقبري عَنْ أَبِيهِ قَالَ: كُنَّا فِي جَنَازَةٍ فَأخَذَ أَبُو هُرَيْرَةَ بِيَدِ مَرْوَانَ فَجَلَسَا قَبْلَ أَنْ تُوضَعَ، فَجَاءَ أَبُو سَعِيدٍ - ﵁ - فَأخَذَ بِيَدِ مَرْوَانَ فَقَالَ: قُمْ والله لَقَدْ عَلِمَ هذا أَنَّ النَّبِيَّ - ﷺ - نَهَانَا عَنْ ذَلِكَ. فَقَالَ أَبُو هُرَيْرَةَ: صَدَقَ.\nوهذا من أفراد البخاري، والأول أخرجه مسلم أيضًا (^١). وقد أخذ بظاهر هذا الحديث طائفة، وكانوا يقومون للجنازة إذا مرت بهم، روي ذلك عن أبي مسعود البدري، وأبي سعيد الخدري، وقيس بن سعد، وسهل بن حنيف، وسالم بن عبد الله (^٢). زاد ابن حزم: والمسور بن\n_________\n(^١) \"صحيح مسلم\" (٩٥٩) كتاب: الجنائز، باب: القيام للجنازة.\n(^٢) رواه عبد الرزاق ٣/ ٤٥٩ (٦٣١٠)، (٦٣١٩)، (٦٣٢٢)، (٦٣٢٣)، (٦٣٢٧)، وابن المنذر في \"الأوسط\" ٥/ ٣٩٣ - ٣٩٤.","vol":"9","page":590},{"text":"مخرمة وقتادة وابن سيرين والشعبي والنخعي (^١).\nوقال أحمد وإسحاق: إن قام لم أعِبْهُ، وإن قعد فلا بأس. ذكره ابن المنذر (^٢)، وقد سلف نسخه.\nوإن أئمة الفتوى على ترك القيام. قال ابن المنذر: وممن رأى أن لا يجلس من تبعها حَتَّى توضع عن مناكب الرجال أبو هريرة وابن عمر وابن الزبير والحسن بن علي والنخعي والشعبي والأوزاعي (^٣)، وأما أمر أبي سعيد لمروان بالقيام فهو من أفراده كما قَالَ ابن بطال (^٤)، وممن روي عنه القيام للجنازة إذا مرت بهم ممن ذكرناهم في الباب قبل هذا، لم يحفظ عن أحد منهم قول أبي سعيد، وقعود أبي هريرة ومروان دليل على أنهما (^٥) علما أن القيام ليس بواجب، وأنه أمر متروك ليس عليه العمل؛ لأنه لا يجوز أن يكون العمل على القيام عندهم ويجلسان، ولو كان أمرًا معمولًا ما خفي مثله على مروان؛ لتكرر مثل هذا الأمر، وكثرة شهودهم الجنائز، والعمل في هذا على ما فعله ابن عمر والصحابة من الجلوس قبل وضعها.\n_________\n(^١) \"المحلى\" ٥/ ١٥٤.\n(^٢) \"الأوسط\" ٥/ ٣٩٥.\n(^٣) \"الأوسط\" ٥/ ٣٩٢ - ٣٩٣.\n(^٤) \"شرح ابن بطال\" ٣/ ٢٩٤.\n(^٥) ورد بهامش الأصل: قد ذكر المؤلف في التبويب الآتي بعده أنهما لم يبلغهما النسخ، وهو يناقض هذا.","vol":"9","page":591},{"text":"<span data-type='title' id=toc-1066>٤٩ - باب مَنْ قَامَ لِجَنَازَةِ يَهُودِيٍّ</span>\n١٣١١ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ عُبَيْدِ اللهِ بْنِ مِقْسَمٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: مَرَّ بِنَا جَنَازَةٌ فَقَامَ لَهَا النَّبِيُّ - ﷺ - وَقُمْنَا بِهِ. فَقُلْنَا: يَا رَسُولَ اللهِ، إِنَّهَا جَنَازَةُ يَهُودِيٍّ. قَالَ: \"إِذَا رَأَيْتُمُ الجَنَازَةَ فَقُومُوا\". [مسلم: ٩٦٠ - فتح: ٣/ ١٧٩]\n\n١٣١٢ - حَدَّثَنَا آدَمُ حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى قَالَ: كَانَ سَهْلُ بْنُ حُنَيْفٍ -وَقَيْسُ بْنُ سَعْدٍ- قَاعِدَيْنِ بِالقَادِسِيَّةِ، فَمَرُّوا عَلَيْهِمَا بِجَنَازَةٍ فَقَامَا. فَقِيلَ لَهُمَا: إِنَّهَا مِنْ أَهْلِ الأَرْضِ، أَيْ: مِنْ أَهْلِ الذِّمَّةِ فَقَالَا: إِنَّ النَّبِيَّ - ﷺ - مَرَّتْ بِهِ جَنَازَةٌ فَقَامَ فَقِيلَ لَهُ: إِنَّهَا جَنَازَةُ يَهُودِيٍّ. فَقَالَ: \"أَلَيْسَتْ نَفْسًا؟ \". [١٣١٣ معلقًا- مسلم: ٩٦١ - فتح: ٣/ ١٧٩]\n\n١٣١٣ - وَقَالَ أَبُو حَمْزَةَ: عَنِ الأَعْمَشِ، عَنْ عَمْرٍو عَنِ ابْنِ أَبِي لَيْلَى قَالَ: كُنْتُ مَعَ قَيْسٍ وَسَهْلٍ ﵄ فَقَالَا: كُنَّا مَعَ النَّبِيِّ - ﷺ -. [انظر: ١٣١٢]\nقَالَ زَكَرِيَّاءُ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ أَبِي لَيْلَى: كَانَ أَبُو مَسْعُودٍ وَقَيْسٌ يَقُومَانِ لِلْجِنَازَةِ. [فتح: ٣/ ١٨٠]\nذكر فيه حديث جابر: مَرَّ بِنَا جَنَازَةٌ فَقَامَ لَهَا رسول الله - ﷺ - وقُمْنَا.\nفَقُلْنَا: يَا رَسُولَ اللهِ، إِنَّهَا جَنَازَةُ يَهُودِيًّ. قَالَ: \"فإذا رَأَيْتُم الجَنَازَةَ فَقُومُوا\".\nوحديث سهل بن حنيف وقيس بن سعد بالقادسية، وفيه: \"أَليْسَتْ نَفْسًا؟ \".\nوَقَالَ أَبُو حَمْزَةَ: عَنِ الأَعْمَشِ، عَنْ عَمْرٍو، عَنِ ابن أَبِي لَيْلَى قَالَ: كُنْتُ مَعَ قَيْسٍ وَسَهْلٍ ﵄ فَقَالَا: كُنَّا مَعَ رسول الله - ﷺ -.","vol":"9","page":592},{"text":"وَقَالَ زَكَرِيَّاءُ، عَنِ الشَّعْبِيِّ، عَنِ ابن أَبِي لَيْلَى قال: كَانَ (أَبُو) (^١) مَسْعُودٍ وَقَيْسٌ يَقُومَانِ لِلْجِنَازَةِ.\nالشرح:\nحديث جابر أخرجه مسلم وقال فيه: \"إن الموت فزع\" (^٢) ولم يذكر البخاري هذِه اللفظة. وحديث سهل وقيس أخرجهما مسلم (^٣)، وتعليق أبي حمزة أخرجه أبو نعيم من حديث عبدان عنه، والحاكم وقال: على شرط مسلم من حديث أنس فقال: \"إنما قمنا للملائكة\" لما قيل له: إنها جنازة يهودي (^٤).\nقَالَ الشافعي في \"اختلاف الحديث\": وهذا -أعني: القيام- لا يعدو أن يكون منسوخًا، أو يكون قام لعلة قد رواها بعض المحدثين، وهي كراهته أن تطوله جنازة يهودي (^٥). قلتُ: أو آذاه ريحها كما أخرجه ابن شاهين (^٦). وأيها كان فقد جاء عنه تركه بعد فعله، والحجة في الآخر من أمره.\nوقال الحازمي: اختلف أهل العلم في هذا فقال بعضهم: يقوم إذا رآها. وأكثر أهل العلم على أنه ليس على أحد القيام لها. روينا ذلك عن عليٍّ، وابنه الحسن وعلقمة والأسود والنخعي ونافع بن جبير. زاد ابن حزم: ابن عباس، وأبا هريرة. وبه قَالَ أهل الحجاز، وذهبوا إلى أن الأمر بالقيام منسوخ (^٧).\n_________\n(^١) في الأصل: ابن. والمثبت من اليونينية، وأبو سعود المذكور هو البدري.\n(^٢) \"صحيح مسلم\" (٩٦٠) كتاب: الجنائز، باب: القيام للجنازة.\n(^٣) \"صحيح مسلم\" (٩٦١).\n(^٤) \"المستدرك\" ١/ ٣٥٧ كتاب: الجنائز.\n(^٥) \"اختلاف الحديث\" ص ١٥٧.\n(^٦) \"ناسخ الحديث ومنسوخه\" ص ٣٠٠ - ٣٠١.\n(^٧) \"الاعتبار\" ص ٩٣، ٩٤.","vol":"9","page":593},{"text":"وفي الترمذي -مضعفًا- من حديث عبادة أنه - ﷺ - كان يقوم في الجنازة حَتَّى توضع في اللحد، فمر حبر من اليهود فقال: هكذا نفعل. فقال: \"اجلسوا خالفوهم\" فجلس (^١).\nوقوله: (فقيل له إنها من أهل الأرض)، أي: من أهل الذمة، وأبدل هذا الداودي بقوله: من أهل. الذمة، ثم قَالَ: إنما شك أي الكلمتين قَالَ. ثم قَالَ: والذي في الروايات: أي: من أهل الذمة. على طريق البيان والتفسير؛ لأن أهل تلك الأرض كانوا أهل ذمة فنسبها إليهم، وقول أبي هريرة فيما مضى صدق لأبي سعيد؛ لأنهما لم يبلغهما النسخ.\nفائدة:\nالقادسية أول مرحلة لمن خرج من الكوفة إلى المدينة، وهي التي كان بها حرب المسلمين مع الفرس (^٢). وذكر ياقوت خمس بلاد أخرى، وأهمل اثنتين: سر من رأى، مات بها المستعين الخليفة، قَالَ القزاز: والقادسية بمرو الروذ (^٣).\n_________\n(^١) الترمذي (١٠٢٠).\nورواه أيضًا أبو داود (٣١٧٦)، وابن ماجه (١٥٤٥) من طريق عبد الله بن سليمان ابن جنادة بن أبي أمية، عن أبيه سليمان بن جنادة عن جده عن عبادة بن الصامت. والحديث ضعفه المصنف هنا، وقال في \"البدر المنير\" ٥/ ٢٢٩: إسناده ضعيف. وقال البخاري في \"التاريخ الكبير\" ٤/ ٦: حديث منكر. وضعف الحافظ أيضًا إسناده في \"الفتح\" ٣/ ١٨١.\n(^٢) انظر: \"معجم البلدان\" ٤/ ٢٩١ - ٢٩٣.\n(^٣) ورد بهامش الأصل: آخر ٣ من تجزئة المصنف.","vol":"9","page":594},{"text":"<span data-type='title' id=toc-1067>٥٠ - باب حَمْلِ الرِّجَالِ الجِنَازَةَ دُونَ النِّسَاءِ</span>\n١٣١٤ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا وُضِعَتِ الجِنَازَةُ وَاحْتَمَلَهَا الرِّجَالُ عَلَى أَعْنَاقِهِمْ، فَإِنْ كَانَتْ صَالِحَةً قَالَتْ: قَدِّمُونِي. وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ: يَا وَيْلَهَا، أَيْنَ يَذْهَبُونَ بِهَا؟ يَسْمَعُ صَوْتَهَا كُلُّ شَيْءٍ إِلاَّ الإِنْسَانَ، وَلَوْ سَمِعَهُ صَعِقَ\". [١٣١٦، ١٣٨٠ - فتح: ٣/ ١٨١]\nذكر فيه حديث أبي سعيد: قال النبي - ﷺ -: \"إِذَا وُضِعَتِ الجِنَازَةُ وَاحْتَمَلَهَا الرِّجَالُ عَلَى أَعْنَاقِهِمْ، فَإِنْ كَانَتْ صَالِحَةً قَالَتْ: قَدِّمُونِي .. \" الحديث. وترجم عليه باب: قول الميت على الجنازة: قدموني (^١) وهو من أفراده، وخرجه أيضًا في باب كلام الميت على الجنازة (^٢)، ووجه مناسبته للترجمة قوله: (\"واحتملها الرجال\") فإن النساء يضعفن عن ذلك ولو كان الميت أنثى، وربما انكشف منها شيء بسببه.\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها: قوله: (\"إذا وضعت\") الظاهر أن المراد: وضعها على أعناقهم، ويحتمل أن يريد الوضع على السرير، وسئل في \"المدونة\": من أي جوانب السرير أحمل، وبأيها أبدأ؟ فقال: ليس فيه شيء مؤقت، ورأيته يرى الذي يذكر الناس تبدأ باليمين بدعة (^٣).\nوقال ابن مسعود: حمل الأربع هي السنة (^٤)، وبه قَالَ أشهب وابن\n_________\n(^١) سيأتي برقم (١٣١٦).\n(^٢) سيأتي برقم (١٣٨٠).\n(^٣) \"المدونة\" ١/ ١٦٠ - ١٦١.\n(^٤) رواه عبد الرزاق ٣/ ٥١٢ (٦٥١٧) كتاب: الجنائز، باب: صفة حمل النعش، وابن أبي شيبة ٢/ ٤٨١ (١١٢٨١) كتاب: الجنائز، باب: ما قالوا فيما يجزئ من حمل جنازة.","vol":"9","page":595},{"text":"حبيب (^١). واختلف في صفة الحمل فقال أشهب: يبدأ بالمقدم الأيمن من الجانب الأيمن، ثم المؤخر -يريد الأيمن- ثم المقدم الأيسر، ثم يختم بالمؤخر الأيسر. وقال ابن حبيب: يبدأ بيمين الميت -وهو يسار السرير المقدم- ثم الرجل اليمنى من الميت، ثم الرجل اليسرى، ثم يختم بالمقدم الأيمن وهو يسار الميت (^٢).\nثانيها: قوله: (\"فإنْ كانتْ صالحةً قالتْ: قَدِّمُوني\"). وذلك أن تأخيرها لا فائدة فيه، وفي تعجيلها ستر لها، ومبادرة لغيرها.\nوقوله: (وإِنْ كانتْ غيرَ صَالِحَةٍ قالتْ: يا ويلها\") وفي الرواية الأخرى: \"قالت لأَهْلِهَا يَا وَيْلَهَا\" (^٣). وهي كلمة تقولها العرب عند الشر تقع فيه، وتقول ذلك لغيره، وويحك، وويك وويل ومعناهن واحد. وقيل: الويل: وادٍ في جهنم. والمتكلم بذلك الروح، ويجوز أن يرده الله تعالى إليه، فإنما يسمع الروح من هو مثله ويجانسه، وهم الملائكة والجن.\nومعنى (\"صَعِقَ\"): مات. والمراد: يسمعها كل شيء مميز، وهم الملائكة والجن، وإن روي أن البهائم تسمعها. وقد بيَّن - ﵇ - المعنى الذي من أجله مُنع الإنسان أن يسمعها، وهو أنه كان يصعق لو سمعها، فأراد الله تعالى الإبقاء على عباده، والرفق بهم في الدنيا لتعمر، ويقع فيها البلوى والاختبار (^٤).\n_________\n(^١) انظر: \"بلغة السالك\" ١/ ٢٠١، \"حاشية الدسوقي\" ١/ ٤٢١.\n(^٢) المصدر السابق.\n(^٣) ستأتي برقم (١٣١٦).\n(^٤) ورد بهامش الأصل: ثم بلغ سادسًا كتبه مؤلفه غفر الله له.","vol":"9","page":596},{"text":"<span data-type='title' id=toc-1068>٥١ - باب السُّرْعَةِ بِالجِنَازَةِ</span>\nوَقَالَ أَنَسٌ: أَنْتُمْ مُشَيِّعُونَ، فامْشِوا بَيْنَ يَدَيْهَا، وَخَلْفَهَا وَعَنْ يَمِينِهَا، وَعَنْ شِمَالِهَا. وَقَالَ غَيْرُهُ قَرِيبًا مِنْهَا.\n\n١٣١٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَفِظْنَاهُ مِنَ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّب، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَسْرِعُوا بِالجِنَازَةِ، فَإِنْ تَكُ صَالِحَةً فَخَيْرٌ تُقَدِّمُونَهَا، وَإِنْ يَكُ سِوَى ذَلِكَ فَشَرٌّ تَضَعُونَهُ عَنْ رِقَابِكُمْ\". [مسلم: ٩٤٤ - فتح: ٣/ ١٨٢]\nوذكر فيه حديث أبي هريرة عن النبي - ﷺ -: \"أَسْرِعُوا بِالجِنَازَةِ .. \" الحديث.\nالشرح:\nأثر أنس أخرجه ابن أبي شيبة من حديث حميد، عنه في الجنازة: أنتم مشيعون لها تمشون أمامها وخلفها، وعن يمينها، وعن شمالها (^١). وأخرجه عبد الرزاق أيضًا (^٢). وحديث أبي هريرة أخرجه مسلم، والأربعة، والحاكم، وقال: صحيح الإسناد من حديث أبي بكرة: لقد رأيتنا مع رسول الله - ﷺ - لنكاد نرمل بالجنازة رملًا، ثم ذكر له شاهدًا صحيحًا (^٣).\n_________\n(^١) \"المصنف\" ٢/ ٤٧٧ (١١٢٣١) كتاب: الجنائز، باب: في المشي أمام الجنازة من رخص فيه.\n(^٢) \"مصنف عبد الرزاق\" ٣/ ٤٤٥ (٦٢٦١٠) كتاب: الجنائز، باب: المشي أمام الجنازة.\n(^٣) \"صحيح مسلم\" (٩٤٤) كتاب: الجنائز، باب: الإسراع بالجنازة وأبو داود (٣١٨١)، والترمذي (١٠١٥)، والنسائي ٤/ ٤١ - ٤٢ وابن ماجه (١٤٧٧)، و\"المستدرك\" ١/ ٣٥٥ كتاب: الجنائز.","vol":"9","page":597},{"text":"وللترمذي: \"ما دون الخبب\". وأعله (^١). وللبخاري في \"تاريخه\" عن محمود بن لبيد قَالَ: أسرع رسول الله - ﷺ - حَتَّى تقطعت نعالنا يوم مات سعد بن معاذ (^٢)، وأمر عمر بالإسراع بجنازته، وكذا عمران بن الحصين، وابن عمرو، وابن عمر، وعلقمة. وقال أبو الصديق الناجي: إن كان الرجل؛ لينقطع شسعه في الجنازة فما يدركها (^٣).\nوقال إبراهيم: كان يقال: انبسطوا بجنائزكم، ولا تدبوا بها دب اليهود (^٤). وكان محمد والحسن يعجبهما الإسراع بها (^٥).\nوفي ابن ماجه بإسناد فيه ليث عن أبي بردة، عن أبيه أبي موسى قَالَ: مروا على رسول الله - ﷺ - بجنازة يسرعون بها، فقال: \" (لتكون) (^٦) عليكم السكينة\" (^٧).\n_________\n(^١) \"سنن الترمذي\" (١٠١١) كتاب: الجنائز، باب: ما جاء في المشي خلف الجنازة، وقال أبو عيسى: هذا حديث لا يعرف من حديث عبد الله بن مسعود إلا من هذا الوجه، وأبو ماجد رجل مجهول لا يُعْرف إنما يُروى عنه حديثان عن ابن مسعود، و\"علل الترمذي\" ١/ ٤٠٧ باب: ما جاء في المشي خلف الجنازة، وقال: سألت محمدًا -يعني البخاري- عنه فقال: أبو ماجد منكر الحديث، وضعفه جدًا، وضعفه الألباني في \"ضعيف الجامع\" (٥٠٦٦). وانظر تخريجه مفصلًا في \"البدر المنير\" ٥/ ٢٣٠ - ٢٣٢، و\"تلخيص الحبير\" ٢/ ١١٢.\n(^٢) \"التاريخ الكبير\" ٧/ ٤٠٢ ترجمة (١٧٦٢).\n(^٣) روى عنه ابن أبي شيبة ٢/ ٤٨٠ (١١٢٦٨) كتاب: الجنائز، باب: في الجنازة يسرع بها إذا خرج بها أم لا.\n(^٤) رواه ابن أبي شيبة ٢/ ٤٨٠ (١١٢٧٢).\n(^٥) رواه ابن أبي شيبة ٢/ ٤٨٠ (١١٢٧٣).\n(^٦) كذا بالأصول، وفي \"سنن ابن ماجه\": لتكن.\n(^٧) \"سنن ابن ماجه\" (١٤٧٩) كتاب: الجنائز، باب: ما جاء في شهود الجنائز، قال البوصيري: ليث هو ابن أبي مسلم ضعيف تركه يحيى القطان وابن معين وابن مهدي ومع ضعفه ورد في الصحيحين، وقال الألباني في \"ضعيف ابن ماجه\" (٣٢٢): منكر.","vol":"9","page":598},{"text":"وأخذ قوم بهذا فقالوا: عدم الإسراع بها أفضل بل نمشي بها مشيًا لينًا، وأخذ قوم بالأول وقالوا: الإسراع بها أفضل. وقد روي عن أبي هريرة أنهم كانوا معه في جنازة، فمشوا بها مشيًا لينًا، فانتهرهم أبو هريرة وقال: كنا نرمل بها مع رسول الله - ﷺ -.\nوذكر ابن المنذر أن الثاني مذهب ابن عباس (^١)، وقد يكون حديث أبي موسى فيه عنف في مشيهم ذلك تجاوزوا ما أمروا في حديث أبي هريرة في السرعة، وقد ورد مصرحًا به في حديث أبي موسى المذكور: مُرَّ على رسول الله - ﷺ - بجنازة يسرعون بها في المشي، وهي تمخض مخض الزق فقال: \"عليكم بالقصد في جنائزكم\" (^٢) فأمرهم بالقصد؛ لأن تلك السرعة يخاف منها على الميت. وقد أمر بما دون الخبب كما سلف، وهو المراد بالسرعة في حديث أبي هريرة، وهذا قول أبي حنيفة وصاحبيه، وهو قول جمهور العلماء (^٣).\nوفي \"المبسوط\": ليس في المشي بالجنازة شيء مؤقت، غير أن العجلة أحب إلى أبي حنيفة من الإبطاء (^٤)، وقال ابن قدامة: لا خلاف بين الأئمة في استحباب الإسراع بها (^٥).\n_________\n(^١) \"الأوسط\" ٥/ ٣٧٩ - ٣٨٠.\n(^٢) رواه أبو داود الطيالسي في \"مسنده\" ١/ ٤٢١ (٥٢٤)، وابن أبي شيبة ٢/ ٤٧٩ (١١٢٦٢) كتاب: الجائز، من كره السرعة في الجنازة، وأحمد ٤/ ٤٠٦، والروياني في \"مسنده\" ١/ ٣٢٤ (٤٩١)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٧٩، والطبراني في \"الأوسط\" ٦/ ١٣٧ (٦٠٢٠)، والبيهقي ٤/ ٢٢ كتاب: الجائز، باب: من كره شدة الإسراع بها، وضعفه الألباني في \"السلسلة الضعيفة\" ٨/ ٣٥٤ (٣٨٩٦).\n(^٣) انظر: \"الهداية\" ١/ ١٠٠، \"الخرشي على مختصر خليل\" ٢/ ١٢٨، \"البيان\" ٣/ ٨٩، \"المبدع\" ٢/ ٢٦٦.\n(^٤) \"المبسوط\" ٢/ ٥٦.\n(^٥) \"المغني\" ٣/ ٣٩٤.","vol":"9","page":599},{"text":"قلتُ: وهو مشي الناس على سجيتهم، لا السعي المفرط، وما جاء عن السلف من كراهة الإسراع بها محمول على هذا الذي يخاف منه الانفجار أو خروج شيء منه.\nوروي عن النخعي أنه قال: بطئوا بها، ولا تدبوا دبيب اليهود والنصارى (^١).\nوقال ابن حبيب: لا يمش بالجنازة الهوينا، ولكن مشي الرجل الشاب في حاجته (^٢). وكذلك قَالَ الشافعي: يسرع بها إسراع سجية مشي الناس (^٣). وفي \"المعرفة\" عنه: فوق سجية المشي (^٤).\nوقد قيل: إن المراد بالإسراع تعجيل الدفن بعد يقين موته. ووجهه حديث الحصين (^٥) بن وَحْوَح (^٦) أن طلحة بن البراء مرض فأتاه النبي - ﷺ - يعوده فقال: \"إني لأرى طلحة إلا وقد حدث به الموت، فآذنوني به وعجلوا، فإنه لا ينبغي لجيفة مسلم أن تحبس بين ظهراني أهله\" (^٧).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٤٨٠ (١١٢٧٢) كتاب: الجنائز، باب: في الجنازة يسرع بها إذا خرج بها أم لا.\n(^٢) انظر: \"التاج والإكليل\" ٣/ ٣٤.\n(^٣) \"الأم\" ١/ ٢٤١.\n(^٤) \"معرفة السنن والآثار\" ٥/ ٢٦٦ (٧٤٨٠).\n(^٥) ورد بهامش الأصل ما نصه: الحصين صحابي.\n(^٦) هو حصين بن وحوح الأنصاري المدني صحابي، انظر ترجمته في \"تهذيب الكمال\" ٦/ ٥٤٨.\n(^٧) رواه أبو داود (٣١٥٩) كتاب: الجنائز، باب: التعجيل بالجنازة، والطبراني ٤/ ٢٨ (٣٥٥٤)، وفي \"الأوسط\" ٨/ ١٢٦ (٨١٦٨)، والبيهقي ٣/ ٣٨٦ - ٣٨٧ كتاب: الجنائز، باب: ما يستحب من التعجل بتجهيزه إذا بان موته، وذكره الهيثمي في \"المجمع\" ٩/ ٣٦٥ كتاب: المناقب، باب: ما جاء في طلحة بن البراء، وقال: رواه الطبراني في \"الأوسط\" وقد روى أبو داود بعض هذا الحديث، وسكت عليه، فهو حسن إن شاء الله.\nوضعفه الألباني في \"الضعيفة\" (٣٢٣٢).","vol":"9","page":600},{"text":"وأما قول أنس: (أَنْتُمْ مُشَيِّعُونَ، فامشوا بَيْنَ يَدَيْهَا، وَخَلْفَهَا) فاختلف العلماء في ذلك على ثلاثة مذاهب:\nأحدها: يمشي أمامها وخلفها وحيث شاء. هذا قول أنس بن مالك، ومعاوية بن قرة، وسعيد بن جبير، وبه قَالَ الثوري (^١)، واحتجوا بما رواه يونس بن يزيد عن الزهري، عن أنس بن مالك أن رسول الله - ﷺ - وأبا بكر وعمر كانوا يمشون أمام الجنازة وخلفها (^٢).\nثانيها: أن المشي أمامها أفضل، واحتجوا بحديث ابن عيينة، عن الزهري، عن سالم، عن أبيه أنه رأى النبي - ﷺ -، وأبا بكر، وعمر يمشون أمام الجنازة. رواه أصحاب السنن الأربعة، وصححه ابن حبان (^٣).\nوفي رواية للنسائي، وابن حبان زيادة: وعثمان (^٤).\n_________\n(^١) ذكرها ابن المنذر في \"الأوسط\" ٥/ ٣٨٤.\n(^٢) رواه الترمذي (١٠١٠) كتاب: الجنائز، باب: ما جاء في المشي أمام الجنازة.\nوقال: سألت محمدًا عن هذا الحديث، فقال: هذا حديث خطأ أخطأ فيه محمد ابن بكر، وإنما يروى هذا الحديث عن يونس عن الزهري عن النبي - ﷺ -. وابن ماجه (١٤٨٣) باب: ما جاء في المشي أمام الجنازة. والطحاوي في \"شرح معاني الآثار\" ١/ ٤٨١، وصححه الألباني في \"صحيح الترمذي\" (٨٠٥)، \"الإرواء\" (٧٣٩).\n(^٣) \"سنن أبي داود\" (٣١٧٩) كتاب: الجنائز، باب: المشي أمام الجنازة، و\"سنن الترمذي\" (١٠٠٧)، و\"سنن النسائي\" ٤/ ٥٦ باب: مكان الماشي من الجنازة، و\"سنن ابن ماجه\" (١٤٨٢)، و\"صحيح ابن حبان\" ٧/ ٣١٧ (٣٠٤٥) كتاب: الجنائز، باب: حمل الجنازة.\nوصححه الألباني في \"الإرواء\" ٣/ ١٨٦ (٧٣٩).\n(^٤) \"سنن النسائي\" ٤/ ٥٦ باب: مكان الماشي من الجنازة، و\"صحيح ابن حبان\" ٧/ ٣٢٠ (٣٠٤٨).","vol":"9","page":601},{"text":"وروي مرسلًا عن الزهري.\nقَالَ الترمذي: وأهل الحديث يرون أنه أصح، قاله ابن المبارك (^١).\nواختار البيهقي ترجيح الموصول؛ لأن واصلها ثقة (^٢)، وكذا ابن المنذر حيث قَالَ في \"إشرافه\": ثبت أن رسول الله - ﷺ -، وأبا بكر، وعمر، وعثمان كانوا يمشون أمام الجنازة.\nوقال ابن حزم: لم يخف علينا قول الجمهور من أصحاب الحديث أن خبر همام هذا خطأ، ولكن لا يلتفت إلى هذا الخطأ في رواية الثقة إلا ببيان لا يشك فيه (^٣) وهو قول ابن عمر، وابن عباس، وطلحة، والزبير، وأبي قتادة، وأبي هريرة، وأبي أسيد، حكاه في المصنف عنه (^٤)، وإليه ذهب القاسم وسالم وبقية الفقهاء السبعة المدنيين، والزهري ومالك والشافعي وأحمد وأكثر أهل العلم (^٥). وقال الزهري: والمشي خلف الجنازة من خطأ السنة (^٦)، واحتج أحمد بتقديم عمر ابن الخطاب الناس أمام جنازة زينب بنت جحش، وبحديث ابن عمر، وبعمل الخلفاء الراشدين المهديين.\nوقال ابن شهاب: ذلك عمل الخلفاء بعد النبي - ﷺ - إلى هلم جرا (^٧).\nوفي \"المصنف\" عن أبي صالح قَالَ: كان أصحاب محمد - ﷺ - يمشون أمامها. وحكاه أيضًا عن علقمة والأسود والقاسم والحسن والحسين\n_________\n(^١) \"سنن الترمذي\" (١٠٠٩) كتاب: الجنائز، باب: ما جاء في المشي أمام الجنازة.\n(^٢) \"السنن الكبرى\" ٤/ ٢٣ كتاب: الجنائز، باب: المشي أمام الجنائز.\n(^٣) \"المحلى\" ٥/ ١٦٥.\n(^٤) \"المصنف\" ٢/ ٤٧٦ - ٤٧٨ (١١٢٢٤).\n(^٥) انظر: \"المدونة\" ١/ ١٦٠، \"الأم\" ١/ ٢٤٠ - ٢٤١، \"المغني\" ٣/ ٣٩٧ - ٣٩٨.\n(^٦) رواه مالك في (موطئه) ص ١٥٦.\n(^٧) رواه مالك ص ١٥٦.","vol":"9","page":602},{"text":"وعبد الله بن الزبير وعبيد بن عمير والعقَّار بن المغيرة بن شعبة (^١).\nثالثها: أن المشي خلفها أفضل، وهو قول علي بن أبي طالب (^٢). وبه قَالَ أبو حنيفة وأصحابه والأوزاعي والثوري وإسحاق وأهل الظاهر (^٣).\nقَالَ الطحاوي: وهو قول ابن مسعود وأصحابه، واحتجوا بما رواه أبو الأحوص، عن أبي فروة الهمداني عن زائدة بن خراش، عن ابن أبزى، عن أبيه قال: كنت أمشي في جنازة فيها أبو بكر وعمر وعلي، وكان أبو بكر وعمر يمشيان أمامها، وكان علي يمشي خلفها، فقال علي: إن (فضل) (^٤) الذي يمشي خلف الجنازة على الذي يمشي أمامها كفضل صلاة الجماعة على صلاة الفذ، وإنهما ليعلمان من ذلك مثل الذي أعلم، ولكنهما سهلان يسهلان على الناس (^٥). ورواه أحمد في \"مسنده\": عن علي أن عمرو بن حريث سأله فقال علي: إن فضل المشي خلفها على بين يديها كفضل الصلاة المكتوبة في الجماعة على الوحدة. فقال عمرو: إني رأيت أبا بكر وعمر يمشيان أمامها. فقال علي: إنما كرها أن يخرجا الناس (^٦).\nوحكى الأثرم أنه ذكر هذا لأبي عبد الله، فتكلم في إسناده. ومثل هذا لا يقال بالرأي وإنما هو بالتوقيف، وقد روي عن ابن عمر مثل ذلك (^٧).\nوروى نافع قَالَ: خرج عبد الله بن عمر إلى جنازة فرأى معها نساء،\n_________\n(^١) \"المصنف\" ٢/ ٤٧٧ - ٤٧٨ (١١٢٢٨ - ١١٢٤٣) كتاب: الجنائز، باب: في المشي أمام الجنازة.\n(^٢) رواه ابن أبي شيبة ٢/ ٤٧٧ (١١٢٣٩).\n(^٣) انظر: \"المبسوط\" ٢/ ٥٦، \"المحلى\" ٥/ ١٦٤ - ١٦٥.\n(^٤) من (م).\n(^٥) \"شرح معاني الآثار\" ١/ ٤٨٣.\n(^٦) \"المسند\" ١/ ٩٧.\n(^٧) ذكره الطحاوي في \"شرح معاني الآثار\" ١/ ٤٨٣.","vol":"9","page":603},{"text":"فوقف ثم قَالَ: ردهن فإنهن فتنة الحي والميت. ثم مضى فمشى خلفها، قلتُ: يا أبا عبد الرحمن، كيف المشي في الجنازة، أمامها، أم خلفها؟ قال: أما تراني أمشي خلفها. فهذا ابن عمر يفعل هذا، وهو الذي يروي عن رسول الله - ﷺ - أنه كان يمشي أمامها (^١). فدل ذلك على أن فعل الشارع ذلك على جهة التخفيف على الناس، لا لأن ذلك أفضل من غيره.\nوقد روى مغيرة عن إبراهيم قَالَ: كانوا يكرهون السير أمام الجنازة، وتأولوا في تقديم عمر بن الخطاب للناس في جنازة زينب أم المؤمنين، أن ذلك كان من أجل النساء اللاتي كن خلفها، فكره عمر للرجال مخالطتهن؛ لا لأن المشي أمامها أفضل. وقد روى يونس، عن ابن وهب أنه سمع من يقول ذلك، قَالَ إبراهيم: كان الأسود إذا كان في الجنازة نساء مشى أمامها، وإذا لم يكن معها نساء مشى خلفها (^٢).\nولا فرق عندنا بين الماشي والراكب، وخالف الخطابي (^٣)، وتبعه الرافعي في \"شرح المسند\" فقال: الأفضل للراكب أن يكون خلفها بلا خلاف. وعبارة ابن الحاجب: وفي التشييع (^٤).\nثالثها: المشهور المشاة يتقدمون، وأما النساء فيتأخرون، وفي \"المصنف\" قيل لعلقمة: يكره المشي خلف الجنازة؟ قَالَ: إنما يكره السير أمامها (^٥).\n_________\n(^١) سبق تخريجه.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٤٨٥.\n(^٣) \"معالم السنن\" ٤/ ٣١٦.\n(^٤) \"مختصر ابن الحاجب\" ص ٦٧.\n(^٥) \"المصنف\" ٢/ ٤٧٩ (١١٢٥٥).","vol":"9","page":604},{"text":"وعن ابن عون: كان الحسن وابن سيرين لا يسيران أمامها (^١)، وقال سويد بن غفلة: الملائكة يمشون خلف الجنازة (^٢). وعن أبي الدرداء أن من تمام أجر الجنازة تشييعها من أهلها، والمشي خلفها (^٣). وقال أبو معمر في جنازة ابن ميسرة: امشوا خلف جنازته، فإنه كان مشاءً خلف الجنائز (^٤). وعن مسروق مرفوعًا مرسلًا: \"لكل أمة قربان، وقربان هذِه الأمة موتاها، فاجعلوا موتاكم بين أيديكم\". وقال أبو أمامة: لأن لا أخرج معها أحب إليَّ من أن أمشي أمامها (^٥).\nولأبي داود من حديث أبي هريرة مرفوعًا: \"لا تتبعوا الجنازة بصوت ولا نار، ولا يُمشى بين يديها\" (^٦).\nوللدارقطني من حديث عبد الله بن كعب بن مالك، عن أبيه: جاء ثابت بن قيس بن شماس إلى رسول الله - ﷺ - فذكر أن أمه توفيت وهي نصرانية وهو محب، فقال له - ﷺ -: \"اركب دابتك، وسر أمامها، فإنك إذا سرت أمامها لم تكن معها\" (^٧).\nوفي \"صحيح الحاكم\" من حديث المغيرة بن شعبة أن النبي - ﷺ - قَالَ: \"الراكب يسير خلف الجنازة، والماشي عن يمينها وشمالها قريبًا منها، والسقط يُصلى عليه ويدعى لوالديه بالعافية والرحمة\" ثم قَالَ:\n_________\n(^١) \"المصنف\" لابن أبي شيبة ٢/ ٤٧٩ (١١٢٦٠).\n(^٢) ذكره ابن عبد البر في \"التمهيد\" ٦/ ٢١٧.\n(^٣) رواه ابن أبي شيبة ٢/ ٤٧٧ (١١٢٣٦).\n(^٤) رواه ابن أبي شيبة ٢/ ٤٧٧ (١١٢٣٧).\n(^٥) رواه ابن أبي شيبة ٢/ ٤٧٨ (١١٢٤١ - ١١٢٤٢).\n(^٦) \"سنن أبي داود\" (٣١٧١) كتاب: الجنائز، باب: في النار يتبع بها الميت، وضعفه الألباني في \"ضعيف أبي داود\".\n(^٧) \"سنن الدارقطني\" ٢/ ٧٥ - ٧٦ كتاب: الجنائز، باب: وضع اليمنى على اليسرى.","vol":"9","page":605},{"text":"صحيح على شرط البخاري (^١). وقال البيهقي: مشكوك في رفعه (^٢). وكان يونس يَقِفُه على زياد.\nفان قلتَ: الشارع أمر باتباع الجنازة، ولفظ الاتباع لا يقع إلا على التالي، ولا يسمى المتقدم تابعًا بل هو متبوع، قلتُ: لا نسلم ذلك. فإن قيل: حق الشفيع أن يتقدم على الشافع، والقوم شفعاء، قلتُ:\nينتقض بالصلاة عليه، فإنهم شفعاء فيها وقد تأخروا عنه، والشفاعة في الصلاة لا في التشييع. قَالَ ابن شاهين: هذا باب مشكل من القطع فيه بنسخ، فيجوز أن يكون مشى - ﷺ - بين يديها لعلة وخلفها لعلة، كما كان إذا صلى سلم واحدة، فلما كثر الناس عن يمينه وخلا اليسار سلم عن يمينه وشماره، ثم جاءت الرخصة منه بأنه يمشي حيث شاء، وقد جاء في المشي خلفها من الفضل ما لم يجيء في المشي أمامها، ولا يسلم له ذلك (^٣).\nفصل:\nقوله: (وقال غيره: قريبًا منها). أي: لأنه إذا بعد لم يكن مشيعًا، فإن بعد عنها فإن كان بحيث ينسب إليها لكثرة الجماعة، حصل له فضل المتابعة، وإلا فلا، ولو مشى خلفها حصل له أصل فضيلة المتابعة، وفاته كمالها على ما قررناه عند الشافعي ومتابعيه.\nفصل:\nوقوله في الحديث: (\"فشر تضعونه عن رقابكم\") يعني: تعب\n_________\n(^١) \"المستدرك\" ١/ ٣٦٣ كتاب: الجنائز.\n(^٢) \"السنن الكبرى\" ٤/ ٢٤ - ٢٥ كتاب: الجنائز، باب: المشي خلفها.\n(^٣) \"الناسخ والمنسوخ\" ص ٢٩٤.","vol":"9","page":606},{"text":"حمله، ويحتمل أن يراد به من أهل النار. وقيل: إن الميت السعيد إذا سمع من يقول: على رفقكم -يعني: المهل- أنه كان القائل أبغض الخلق إليه ولو كان أحبهم إليه في الدنيا. والشقي عكس ذلك، إذا سمع من يقول: أسرعوا. كان أبغض الناس إليه ولو كان أحبهم إليه في الدنيا. وإذا قَالَ: على رفقكم كان أحبهم إليه.\nفرع: قَالَ ابن المنذر: ومن تبع الجنازة حيثما مشى فيها، فليكثر ذكر الموت، والفكر في صاحبهم، وأنهم صائرون إلى ما صار إليه، وليستعد للموت وما بعده (^١).\nوسمع أبو قلابة صوت قاص في جنازة فقال: كانوا يعظمون الموت بالسكينة (^٢). وآلى ابن مسعود أن لا يكلم رجلًا رآه يضحك في جنازة (^٣).\nوقال مطرف بن عبد الله: كان الرجل يلقى الخاص من إِخوانه في الجنازة له عهد عنده، فما يزيد على التسليم ثم يعرض عنه، حَتَّى كأن له عليه موجدة اشتغالًا بما هو فيه، فإذا خرج من الجنازة سأله عن حاله ولاطفه.\nوفي سماع أشهب: قَالَ أسيد بن حضير: لو كنت في حالتي كلها مثلي في ثلاث: إذا ذكرت النبي - ﷺ -، وإذا قرأت سورة البقرة (^٤).\n_________\n(^١) \"الأوسط\" ٥/ ٣٨٤.\n(^٢) رواه ابن أبي شيبة ٢/ ٤٧٤ (١١٢٠٠) باب: في رفع الصوت في الجنازة.\n(^٣) رواه البيهقي في \"شعب الإيمان\" ٧/ ١١ (٩٢٧١) باب: في الصلاة على من مات من أهل القبلة، وابن عبد البر في \"التمهيد\" ٤/ ٨٧.\n(^٤) ورد بهامش الأصل: لعله: وإذا مشيت في جنازة.\nوانظر: \"البيان والتحصيل\" ١٨/ ٢٥ - ٢٦.","vol":"9","page":607},{"text":"<span data-type='title' id=toc-1069>٥٢ - باب قَوْلِ المَيِّتِ وَهُوَ عَلَى الجِنَازَةِ قَدِّمُونِي</span>\n١٣١٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا سَعِيدٌ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: \"إِذَا وُضِعَتِ الجِنَازَةُ فَاحْتَمَلَهَا الرِّجَالُ عَلَى أَعْنَاقِهِمْ، فَإِنْ كَانَتْ صَالِحَةً قَالَتْ: قَدِّمُونِي. وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ لأَهْلِهَا: يَا وَيْلَهَا، أَيْنَ يَذْهَبُونَ بِهَا؟ يَسْمَعُ صَوْتَهَا كُلُّ شَيْءٍ إِلَّا الإِنْسَانَ، وَلَوْ سَمِعَ الإِنْسَانُ لَصَعِقَ\". [انظر: ١٣١٤ - فتح: ٣/ ١٨٤]\nسلف في باب حمل الرجال الجنازة بحديثه (^١).\n_________\n(^١) برقم (١٣١٤).","vol":"9","page":608},{"text":"<span data-type='title' id=toc-1070>٥٣ - باب مَنْ صَفَّ صَفَّيْنِ أَوْ ثَلَاثَةً عَلَى الجِنَازَةِ خَلْفَ الإِمَامِ</span>\n١٣١٧ - حَدَّثَنَا مُسَدَّدٌ، عَنْ أَبِي عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى عَلَى النَّجَاشِيِّ، فَكُنْتُ فِي الصَّفِّ الثَّانِي أَوِ الثَّالِثِ. [١٣٢٠، ١٣٣٤، ٣٨٧٧، ٣٨٧٨، ٣٨٧٩ - مسلم: ٩٥٢ - فتح: ٣/ ١٨٦]\nذكر فيه حديث جابر: أَنَّ النبي - ﷺ - صَلَّى عَلَى النَّجَاشِيِّ، فَكُنْتُ فِي الصَّفِّ الثَّانِي أَوِ الثَّالِثِ.\nهذا الحديث أخرج أصله مسلم بدون قوله: (فكنت في الصف الثاني أو الثالث) (^١). ولا شك أن الصفوف على الجنازة من سنة الصلاة عليها، وقد صح أن مالك بن هبيرة كان إذا صلى على جنازة، فاستقل الناس جزَّأهم ثلاثة أجزاء، ثم قَالَ: قَالَ رسول الله - ﷺ -: \"من صلى عليه ثلاث صفوف فقد أوجب\" حسنه الترمذي، وصححه الحاكم على شرط مسلم، ورواه أحمد بلفظ: \"فقد غفر له\". ولفظ الحاكم بهما (^٢) (^٣)، ولهذا قَالَ أصحابنا: يسن جعل صفوفهم ثلاثة فأكثر، وبه قَالَ أحمد (^٤).\nقَالَ الطبري: فينبغي لأهل الميت إذا لم يخش عليه التغير أن ينتظروا اجتماع قوم، يقوم منهم ثلاث صفوف؛ لهذا الخبر.\n_________\n(^١) \"صحيح مسلم\" (٩٥٢) كتاب: الجنائز، باب: في التكبير.\n(^٢) ورد أعلى هذِه الكلمة في الأصل: أي: باللفظين.\n(^٣) \"سنن الترمذي\" (١٠٢٨) كتاب: الجنائز، باب: ما جاء في الصلاة على الجنازة والشفاعة للميت، و\"المسند\" ٤/ ٧٩، \"المستدرك\" ١/ ٣٦٢ كتاب: الجنائز.\nوضعفه الألباني في \"ضعيف الجامع\" (٥٦٦٨).\n(^٤) انظر: \"المجموع\" ٥/ ١٧٢، \"المغني\" ٣/ ٤٢٠.","vol":"9","page":609},{"text":"وقد روي من حديث أبي هريرة وعائشة عن النبي - ﷺ - قَالَ: \"من صلى عليه مائة من المسلمين إلا شفعوا فيه\" (^١) ومن حديث ابن عباس مرفوعًا: \"ما من رجل مسلم يموت فيقوم على جنازته أربعون رجلًا، لا يشركون بالله شيئًا إلا شفعهم الله فيه\". أخرجه مسلم من هذا الوجه (^٢)، ومن حديث عائشة بلفظ: \"ما من ميت يصلي عليه أمة من المسلمين يبلغون مائة كلهم يشفعون له، إلا شفعوا فيه\" وروي مثله عن أنس (^٣)، ووجه الاختلاف في هذِه الأحاديث الواردة فيمن يصلي على الميت فيغفر له بصلاتهم، أنها وردت جوابًا لسائلين بحسب سؤالهم، فإنه جواب من لا ينطق عن الهوى، فسأله سائل عن المائة هل يشفعون فيه؟ فأجاب بنعم. وآخر عن أربعين فقال مثل ذلك، ولعله لو سئل عن أقل من أربعين، لقال مثل ذلك.\nوحديث مالك بن هبيرة يدل على أقل من أربعين لإمكان الثلاث صفوف أقل من أربعين، كما يمكن أن يكون أكثر، وإنما عين المائة والأربعين فيما سلف، وهي من حيز الكثرة؛ لأن الشفاعة كلما كثر المشفعون فيها كان أوكد لها، ولا تخلو جماعة من المسلمين لهم هذا المقدار أن يكون فيها فاضل لا ترد شفاعته، أو يكون اجتماع هذا العدد بالضراعة إلى الله مشفعًا عنده. وأما الصلاة على النجاشي فسلف ما فيها في باب النعي (^٤).\n_________\n(^١) رواه مسلم عن عائشة (٩٤٧) في الجنائز، باب: من صلى عليه مائة شفعوا فيه.\n(^٢) \"صحيح مسلم\" (٩٤٨) كتاب: الجنائز، باب: من صلى عليه أربعون شفعوا فيه.\n(^٣) حديث عائشة وأنس سبق تخريجهما.\n(^٤) سلف برقم (١٢٤٢).","vol":"9","page":610},{"text":"<span data-type='title' id=toc-1071>٥٤ - باب الصُّفُوفِ عَلَى الجِنَازَةِ</span>\n١٣١٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: نَعَى النَّبِيُّ - ﷺ - إِلَي أَصْحَابِهِ النَّجَاشِيَّ، ثُمَّ تَقَدَّمَ فَصَفُّوا خَلْفَهُ فَكَبَّرَ أَرْبَعًا. [انظر: ١٢٤٢ - مسلم: ٩٥١ - فتح: ٣/ ١٨٦]\n\n١٣١٩ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الشَّيْبَانِيُّ، عَنِ الشَّعْبِيِّ قَالَ: أَخْبَرَنِي مَنْ شَهِدَ النَّبِيَّ - ﷺ -[أَنَّه] أَتَى عَلَى قَبْرٍ مَنْبُوذٍ فَصَفَّهُمْ وَكَبَّرَ أَرْبَعًا. قُلْتُ مَنْ حَدَّثَكَ؟ قَالَ: ابْنُ عَبَّاسٍ ﵄. [انظر: ٨٥٧ - مسلم: ٩٥٤ - فتح: ٣/ ١٨٦]\n\n١٣٢٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي عَطَاءٌ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"قَدْ تُوُفِّيَ اليَوْمَ رَجُلٌ صَالِحٌ مِنَ الحَبَشِ، فَهَلُمَّ فَصَلُّوا عَلَيْهِ\". قَالَ: فَصَفَفْنَا فَصَلَّى النَّبِيُّ - ﷺ - عَلَيْهِ وَنَحْنُ صُفُوفٌ.\nقَالَ أَبُو الزُّبَيْرِ: عَنْ جَابِرٍ كُنْتُ فِي الصَّفِّ الثَّانِي. [انظر: ١٣١٧ - مسلم: ٩٥٢ - فتح: ٣/ ١٨٦]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث أبي هريرة: نَعَى النَّبِيُّ - ﷺ - إِلَي أَصْحَابِهِ النَّجَاشِيَّ، ثُمَّ تَقَدَّمَ فَصَفُّوا خَلْفَهُ، فَكبرَ أَرْبَعًا.\nثانيها: حديث الشعبي قال: أَخْبَرَنِي مَنْ شَهِدَ النَّبِيَّ - ﷺ - أَتَى عَلَى قَبْرٍ مَنْبُوذٍ فَصَفَّهُمْ فكَبَّرَ أَرْبَعًا. قُلْتُ مَنْ حَدَّثَكَ؟ قَالَ: ابن عَبَّاسٍ.\nثالثها: حديث عطاء عن جابر: \"قَدْ تُوُفِّيَ اليَوْمَ رَجُلٌ صَالِحٌ مِنَ\nالحَبَشِ، فَهَلُمَّ فَصَلُّوا عَلَيْهِ\". فَصَفَفْنَا، فَصَلَّى النَّبِيُّ - ﷺ - عَلَيْهِ وَنحْنُ صُفُوفٌ.\nقَالَ أَبُو الزُّبَيْرِ: عَنْ جَابرٍ: كُنْتُ فِي الصَّفِّ الثَّانِي.","vol":"9","page":611},{"text":"الشرح:\nهذِه الأحاديث الثلاثة أخرجها مسلم (^١)، والتعليق الأخير أخرجه مسلم من حديث أيوب عنه (^٢). قَالَ ابن بطال: ويحتمل أن يكون أراد بترجمة الباب والباب قبله مخالفة عطاء. فإن ابن جريج قَالَ: قلتُ له: أفحق على الناس أن يسووا صفوفهم على الجنائز كما يسوونها في الصلاة؟ قَالَ: لا؛ لأنهم قوم يكبرون ويستغفرون (^٣).\nوقوله: (أتى على قبر منبوذ). يروى بإضافة القبر إليه، وهو المنبوذ، ففيه إسلام اللقيط الموجود بدار الإسلام، وبالتنوين. أي: منتبذًا ناحية عن القبور. ففيه كراهة الصلاة في المقابر؛ لأنه جعل انتباذ القبر شرطًا في الصلاة على القبر، وفي الحقيقة المدفون في القبر هو المنبوذ.\n_________\n(^١) أما أولها فرواه برقم (٩٥١) كتاب: الجنائز، باب: في التكبير على الجنازة، وثانيها برقم (٩٥٤) باب: الصلاة على القبر، وثالثها برقم (٩٥٢).\n(^٢) \"صحيح مسلم\" (٩٥٢).\n(^٣) رواه عبد الرزاق ٣/ ٥٢٩ (٦٥٨٧) كتاب: الجنائز، باب: تسوية الصفوف عند الصلاة على الجنائز، وانظر: \"شرح ابن بطال\" ٣/ ٣٠٣.","vol":"9","page":612},{"text":"<span data-type='title' id=toc-1072>٥٥ - باب صُفُوفِ الصِّبْيَانِ مَعَ الرِّجَالِ</span>\n١٣٢١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الشَّيْبَانِيُّ، عَنْ عَامِرٍ عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - مَرَّ بِقَبْرٍ قَدْ دُفِنَ لَيْلًا فَقَالَ: \"مَتَى دُفِنَ هَذَا؟ \". قَالُوا: البَارِحَةَ. قَالَ: \"أَفَلَا آذَنْتُمُونِي\". قَالُوا: دَفَنَّاهُ فِي ظُلْمَةِ اللَّيْلِ فَكَرِهْنَا أَنْ نُوقِظَكَ. فَقَامَ فَصَفَفْنَا خَلْفَهُ. قَالَ ابْنُ عَبَّاسٍ: وَأَنَا فِيهِمْ فَصَلَّى عَلَيْهِ. [انظر: ٨٥٧ - مسلم: ٩٥٤ - فتح: ٣/ ١٨٩]\nذكر فيه حديث ابن عباس أَنَّ رَسُولَ اللهِ - ﷺ - مَرَّ بقَبْرٍ قَدْ دُفِنَ لَيْلًا فَقَالَ: \"مَتَى دُفِنَ هذا؟ \". قَالُوا: البَارِحَةَ. قَالَ: \"أفلَا آذَنْتُمُونِي\". قَالُوا: دَفَنَّاهُ فِي ظُلْمَةِ اللَّيْلِ فَكَرِهْنَا أَنْ نُوقِظَكَ. فَقَامَ فَصَفَفْنَا خَلْفَهُ. قَالَ ابن عَبَّاسٍ: وَأَنَا فِيهِمْ فَصَلَّى عَلَيْهِ.\nهذا الحديث سلف في باب: الإذن بالجنازة (^١)، وهو ظاهر فيما ترجم له من صلاة الصبيان مع الرجال على الجنائز؛ لأن ابن عباس كان إذ ذاك صغيرًا.\nوفيه: من الفقه: تدريب الصبيان على شرائع الإسلام وحضورهم مع الجماعات؛ ليستأنسوا إليها؛ وتكون لهم عادة إذا لزمتهم وإذا ندبوا إلى صلاة الجنائز؛ ليتدربوا عليها، وهي فرض كفاية، ففرض العين أحرى. وقد نص عليه الشارع كما مر في الصلاة.\n_________\n(^١) برقم (١٢٤٧).","vol":"9","page":613},{"text":"<span data-type='title' id=toc-1073>٥٦ - باب سُنَّةِ الصَّلَاةِ عَلَى الجَنَازِة</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ صَلَّى عَلَى الجَنَازَةِ\". وَقَالَ: \"صَلُّوا عَلَى صَاحِبِكُمْ\". وَقَالَ: \"صَلُّوا عَلَى النَّجَاشِيِّ\". سَمَّاهَا صَلَاةً، لَيْسَ فِيهَا رُكُوعٌ وَلَا سُجُودٌ، وَلَا يُتَكَلَّمُ فِيهَا، وَفِيهَا تَكْبِيرٌ وَتَسْلِيمٌ. وَكَانَ ابْنُ عُمَرَ لَا يُصَلِّي إِلَّا طَاهِرًا. وَلَا يُصَلِّي عِنْدَ طُلُوعِ الشَّمْسِ وَلَا غُرُوبِهَا، وَيَرْفَعُ يَدَيْهِ، وَقَالَ الحَسَنُ: أَدْرَكْتُ النَّاسَ وَأَحَقُّهُمْ -يعني بالصَّلاةِ- عَلَى جَنَائِزِهِمْ مَنْ رَضُوهُمْ لِفَرَائِضِهِمْ. وَإِذَا أَحْدَثَ يَوْمَ العِيدِ أَوْ عِنْدَ الجَنَازَةِ يَطْلُبُ المَاءَ وَلَا يَتَيَمَّمُ، وَإِذَا انْتَهَى إِلَى الجَنَازَةِ وَهُمْ يُصَلُّونَ يَدْخُلُ مَعَهُمْ بِتَكْبِيرَةٍ. وَقَالَ ابْنُ المُسَيَّبِ: يُكَبِّرُ بِاللَّيْلِ وَالنَّهَارِ وَالسَّفَرِ وَالحَضَرِ أَرْبَعًا. وَقَالَ أَنَسٌ: التَّكْبِيرَةُ الوَاحِدَةُ اسْتِفْتَاحُ الصَّلَاةِ. وَقَالَ: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ [التوبة: ٨٤] وَفِيهِ صُفُوفٌ وَإِمَامٌ. [فتح ٣/ ١٨٩]\n\n١٣٢٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الشَّيْبَانِيِّ، عَنِ الشَّعْبِيِّ قَالَ: أَخْبَرَنِي مَنْ مَرَّ مَعَ نَبِيِّكُمْ - ﷺ - عَلَى قَبْرٍ مَنْبُوذٍ، فَأَمَّنَا فَصَفَفْنَا خَلْفَهُ. فَقُلْنَا: يَا أَبَا عَمْرٍو مَنْ حَدَّثَكَ؟ قَالَ: ابْنُ عَبَّاسٍ ﵄. [انظر: ٨٥٧ - مسلم: ٩٥٤ - فتح: ٣/ ١٩٠]\nثم ذكر حديث الشعبي السالف في الصفوف على الجنازة (^١)، وأراد البخاري بما ذكر الرد على الشعبي، فإنه أجاز الصلاة على الجنازة بغير طهارة. قَالَ: لأنها دعاء ليس فيها ركوع ولا سجود، وهو قول ابن جرير، والشيعة، وابن علية، كما نقله أبو عمر، وإجماع المسلمين\n_________\n(^١) سلف برقم (١٣١٩).","vol":"9","page":614},{"text":"سلفًا وخلفًا على خلافه، فلا التفات إليه، وقد أجمعوا على أنها لا تصلى إلا إلى القبلة ولو كانت دعاء لجازت إلى غيرها (^١).\nواحتجاج البخاري في الباب بما ذكر بعضه كافٍ، وهو أنه - ﷺ - سماها صلاة، وقول السلف الذين ذكرهم في الباب أن حكمها عندهم حكم الصلاة في أن لا تصلى إلا بطهارة وفيها تكبير وسلام، ولا تصلى عند طلوع الشمس ولا غروبها، وأنه - ﷺ - أمهم فيها وصلوا خلفه كما فعل في الصلاة.\nولنتكلم على ما ذكره حرفًا حرفًا فنقول:\nأما قوله: (\"من صلى على الجنازة\") فهو مسند من حديث أبي هريرة: \"من صلى على جنازة ولم يتبعها فله قيراط، وإن اتبعها فله قيراطان\" ذكره قريبًا في باب: من انتظر حَتَّى تدفن، بلفظ: \"من شهد الجنازة حَتَّى يصلي\" (^٢) وما سقناه لفظ مسلم (^٣).\nوأما قوله: (\"صلوا على صاحبكم\") فسيأتي من حديث سلمة بن الأكوع في الذي عليه ثلاثة دنانير فقال - ﷺ -: \"صلوا على صاحبكم\" وهو أحد ثلاثيات البخاري (^٤).\nوأما قوله: (\"صلوا على النجاشي\") فسلف (^٥).\nوأما قوله: (سماها صلاة، ليس فيها ركوع ولا سجود ولا يتكلم فيها) فهو كما قَالَ.\n_________\n(^١) \"الاستذكار\" ٨/ ٢٨٣ - ٢٨٤.\n(^٢) سيأتي برقم (١٣٢٥).\n(^٣) \"صحيح مسلم\" (٩٤٥) كتاب: الجنائز، باب: فضل الصلاة على الجنازة واتباعها.\n(^٤) سيأتي برقم (٢٢٨٩) في الحوالات، باب: إن أحال دين الميت على رجل جاز.\n(^٥) برقم (١٣٢٠) باب: الصفوف على الجنازة.","vol":"9","page":615},{"text":"وأما قوله: (وفيها تكبير وتسليم). فهو كما قَالَ. لكن اختلف هل يسلم واحدة أو اثنتين؟ فقال كثير من أهل العلم: يسلم واحدة، روي ذلك عن علي، وابن عباس، وابن عمر، وجابر، وأبي هريرة، وأبي أمامة بن سهل، وأنس، وجماعة من التابعين، وقد سلف قبيل الإذن بالجنازة أيضًا (^١)، وهو قول مالك، وأحمد، وإسحاق: فيسلم خفية (^٢). كذا روي عن الصحابة والتابعين إخفاؤها. وعن مالك: يسمع بها من يليه (^٣). والمشهور عندهم أن المأموم يسلم أيضًا واحدة لا اثنتين (^٤). وقال الكوفيون: يسلم تسليمتين (^٥). واختلف قول الشافعي على القولين (^٦)، والأظهر: ثنتان (^٧). وبواحدة قَالَ أكثر العلماء؛ لبنائها على التخفيف، فعليه يلتفت يمينة ويسرة، والأشهر: لا، بل يأتي بها تلقاء وجهه (^٨).\nوهل يقتصر على: السلام عليكم، طلبًا للاختصار، أم يستحب زيادة: ورحمة الله؟ فيه وجهان لأصحابنا (^٩)، أصحهما الثاني. ولا يكفي: السلام عليك على الراجح، ولا يجب به الخروج على الأصح (^١٠).\n_________\n(^١) رواها ابن أبي شيبة ٢/ ٤٩٩ - ٥٠٠ (١١٤٩١ - ١١٤٩٣)، (١١٤٩٨)، (١١٥٠٠) كتاب: الجنائز، باب: في التسليم على الجنازة كما هو.\n(^٢) انظر: \"الكافي\" ص ٨٤، \"المغني\" ٣/ ٤١٨.\n(^٣) \"الموطأ\" ١/ ٣٩٦ (١٠٠٢) كتاب: الجنائز، باب: الاختفاء.\n(^٤) انظر: \"المعونة\" ١/ ١٩٨، \"حاشية العدوي على الكفاية\" ١/ ٣٧٥.\n(^٥) انظر: \"مختصر الطحاوي\" ص ٤٢، \"الاختيار\" ١/ ١٢٤.\n(^٦) ورد بهامش الأصل: هذان القولان في الجديد، وبالاقتصار على واحدة قال في \"الإملاء\".\n(^٧) انظر: \"روضة الطالبين\" ٢/ ١٢٧.\n(^٨) انظر: \"المجموع\" ٥/ ٢٠٠، \"الإنصاف\" ٦/ ١٥٨.\n(^٩) ورد بهامش الأصل ما نصه: قال في \"الروضة\" في زيادة: ورحمة الله، فيه تردد، حكاه أبو علي.\n(^١٠) انظر: \"المجموع\" ٥/ ٢٠٠.","vol":"9","page":616},{"text":"وفي الجهر به قولان للمالكية (^١)، وعند أبي يوسف: يتوسط بينهما.\nويرفع عندنا اليد في كل تكبيرة (^٢)، وللمالكية أقوال، ثالثها الشاذ: لا يرفع في الجميع (^٣). وذهب الكوفيون، والثوري إلى الرفع في الأولى فقط (^٤)، وحكاه في \"المصنف\" عن النخعي، والحسن بن صالح (^٥)، وحكى ابن المنذر الإجماع على الرفع في أول تكبيرة (^٦)، وروي مثل قولنا عن ابن عمر، وسالم، وعطاء، والنخعي، ومكحول (^٧)، والزهري، والأوزاعي، وأحمد، إسحاق (^٨)، وفي الترمذي -غريبًا- عن أبي هريرة مرفوعًا: إذا صلى على جنازة رفع يديه في أول تكبيرة (^٩) زاد الدارقطني: \"ثم لا يعود\"، وعن ابن عباس عنده مثله بسند فيه الحجاج بن نصير (^١٠) وغيره (^١١).\n_________\n(^١) انظر: \"المنتقى\" ٢/ ٢٠.\n(^٢) انظر: \"البيان\" ٣/ ٦٦.\n(^٣) انظر: \"المنتقى\" ٢/ ١٢.\n(^٤) انظر: \"الأصل\" ١/ ٤٢٤، \"مختصر اختلاف العلماء\" ١/ ٣٩١.\n(^٥) رواه ابن أبي شيبة ٢/ ٤٩١ (١١٣٨٦ - ١١٣٨٧) كتاب: الجنائز، باب: في الرجل يرفع يديه في التكبير على الجنازة.\n(^٦) \"الأوسط\" ٥/ ٤٢٦.\n(^٧) رواه ابن أبي شيبة ٢/ ٤٩٠ - ٤٩١ (١١٣٨٠)، (١١٣٨٢)، (١١٣٨٤)، (١١٣٨٦).\n(^٨) انظر: \"المغني\" ٣/ ٤١٧ - ٤١٨.\n(^٩) \"سنن الترمذي\" (١٠٧٧) كتاب: الجنائز، باب: ما جاء في رفع اليدين على الجنازة، وحسنه الألباني في \"أحكام الجنائز\" ص ١٤٧.\n(^١٠) ورد بهامش الأصل ما نصه: ضعفوه وشذ ابن حبان فذكره في \"الثقات\" قاله في \"الكاشف\"، وقال في \"المغني\" ضعيف، وتركه بعضهم.\n(^١١) \"سنن الدارقطني\" ٢/ ٧٥ كتاب: الجنائز، باب: وضع اليمنى على اليسرى ورفع الأيدي عند التكبير.","vol":"9","page":617},{"text":"وحكى صاحب \"المبسوط\" من الحنفية أن ابن عمر، وعليًّا قالا: لا يرفع اليد فيها إلا عند تكبيرة الإحرام (^١). وحكاه ابن حزم عن ابن مسعود وابن عمر، ثم قَالَ: لم يأت بالرفع فيما عدا الأولى نص ولا إجماع (^٢).\nوفي \"المستدرك\" صحيحًا عن عبد الله بن أبي أوفي أنه سلم عن يمينه وشماله، فلما انصرف قال: لا أزيدكم على ما رأيت رسول الله - ﷺ - يصنع، أو هكذا يصنع (^٣) وقال أحمد -فيما حكاه الخلال: وقيل له: أتعرف عن أحد من الصحابة أنه كان يسلم تسليمتين على الجنازة؟ - قَالَ: لا، ولكن يروى عن ستة من الصحابة أنهم كانوا يسلمون تسليمة واحدة خفية عن يمينهم، فذكر ابن عمر، وابن عباس، وابن أبي أوفي، وأبا هريرة، وواثلة، وزيد بن ثابت. وفي \"المصنف\" عن جابر بن زيد، والشعبي، والنخعي أنهم كانوا يسلمون تسليمتين (^٤). قَالَ مالك في \"المجموعة\": ليس عليهم رد السلام على الإمام. وروى عنه ابن غانم (^٥) قَالَ: يرد على الإمام من يسمع سلامه (^٦).\n_________\n(^١) \"المبسوط\" ٢/ ٦٥، ولم يحكه إلا عن ابن عمر.\n(^٢) لم يحكه ابن حزم عن ابن عمر، بل عن ابن عباس، وحكى عن ابن عمر خلافه، فقال: وصح عن ابن عمر رفع الأيدي لكل تكبيرة، \"المحلى\" ٥/ ١٧٦.\n(^٣) \"المستدرك\" ١/ ٣٦٠ كتاب: الجنائز.\n(^٤) \"المصنف\" ٢/ ٥٠٠ (١١٥٠٣، ١١٥٠٨)، عن الشعبي، والنخعي وأما جابر فروى عنه في \"المصنف\" تسليمة واحدة (١١٤٩٧)، وانظر: \"الأوسط\" ٥/ ٤٤٧.\n(^٥) ورد بهامش الأصل: هو عبد الله بن عمر بن غانم، أبو عبد الرحمن الرعيني قاضي إفريقية، عن داود بن قيس وابن أنعم، وعنه القعنبي، مستقيم الحديث كذا قال في \"الكاشف\" وقال في \"المغني\" مجهول الحال، وأبهمه ابن حبان، وقوله: مستقيم الحديث. هي عبارة أبي داود فيه، وقد ذكره في \"الميزان\" فذكر فيه كلامًا آخر، فراجعه.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ٥٩٠، \"المنتقى\" ٢/ ٢٠.","vol":"9","page":618},{"text":"وأما قوله: (وكان ابن عمر لا يصلي إلا طاهرًا). فقد سلف أنه إجماع إلا من شذ.\nوقوله: (ولا يصلي عند طلوع الشمس ولا غروبها ويرفع يديه).\nأخرجه ابن أبي شيبة، عن حاتم بن إسماعيل، عن أنيس (د. ت، ثقة) بن أبي يحيى، عن أبيه (عو) أن جنازة وضعت فقام ابن عمر قائمًا، فقال: أين وليُّ هذِه الجنازة، ليصل عليها قبل أن يطلع قرن الشمس (^١). وحَدَّثَنَا وكيع عن جعفر بن برقان عن ميمون قَالَ: كان ابن عمر يكره الصلاة على الجنازة إذا طلعت الشمس وحين تغرب (^٢).\nوحدثنا أبو الأحوص عن أبي إسحاق عن أبي بكر -يعني: ابن حفص- قَالَ: كان ابن عمر إذا كانت الجنازة على العصر قَالَ: عجلوا بها قبل أن تطفل (^٣) الشمس (^٤). ثم أخرج عنه أنه كان يرفع يديه في كل تكبيرة على الجنازة (^٥).\nوكره أكثر العلماء -فيما حكاه عنهم ابن بطال- الصلاة على الجنائز في غير مواقيت الصلاة (^٦).\nروي ذلك عن ابن عمر أنه كان يصلي عليها بعد العصر، وبعد الصبح إذا (صلاهما) (^٧) لوقتيهما (^٨). وروى ابن وهب، عن ابن\n_________\n(^١) \"المصنف\" ٢/ ٤٨٤ (١١٣٢١) كتاب: الجنائز، باب: ما قالوا في الجنائز يصلى عليها عند طلوع الشمس وعند غروبها.\n(^٢) \"المصنف\" ٢/ ٤٨٤ (١١٣٢٤).\n(^٣) ورد بهامش الأصل: طفلت الشمس همت بالغروب. قاله في \"الجمهرة\".\n(^٤) \"المصنف\" ٢/ ٤٨٥ (١١٣٢٨).\n(^٥) سبق تخريجه.\n(^٦) \"شرح ابن بطال\" ٣/ ٣٠٦.\n(^٧) في الأصول: (صليتهما)، والمثبت من \"الأوسط\" لابن المنذر.\n(^٨) رواه ابن المنذر في \"الأوسط\" ٥/ ٣٩٦.","vol":"9","page":619},{"text":"عباس، وعطاء، وسعيد ابن المسيب مثله، وهو قول في \"المدونة\"، قَالَ: لا بأس بالصلاة عليها بعد العصر حَتَّى تصفر الشمس، وبعد الصبح ما لم يسفر (^١). ونحوه قول الأوزاعي، والثوري، والكوفيين، وأحمد، وإسحاق، وكرهوا الصلاة عليها عند الطلوع والغروب والزوال (^٢)، وخالفهم الشافعي فأباحها كل وقت (^٣)، وهو قول ابن مصعب من المالكية إلا أن يتحرى ذلك، وهو بما خص من النهي.\nووقع في ابن الحاجب ما يوهم أن المنع لـ\"الموطأ\" في الجنازة -والذي فيه: إنما هو في سجود التلاوة (^٤)، فاعلمه- واحتج الكوفيون بحديث عقبة بن عامر في مسلم: ثلاث ساعات نهانا رسول الله - ﷺ - أن نصلي فيها أو أن نقبر فيها موتانا: عند الطلوع حَتَّى تبيض، وعند انتصاف النهار حَتَّى تزول، وعند الاصفرار حَتَّى تغيب (^٥).\nوحمله المخالف على ما إذا قصد التحري. قَالَ الشافعي: أخبرنا الثقة من أهل المدينة بإسناد لا أحفظه أنه صلى على عقيل ابن أبي طالب والشمس مصفرة قبل المغيب قليلًا ولم ينتظروا به المغيب (^٦).\n_________\n(^١) \"المدونة\" ١/ ١٧١.\n(^٢) انظر: \"الأصل\" ١/ ٤٢٩ - ٤٣٠، \"مختصر الطحاوي\" ص ٤٢، \"المغني\" ٣/ ٤٠٦ - ٤٠٧.\n(^٣) \"الأم\" ١/ ٢٤٧.\n(^٤) \"الموطأ\" ص ١٤٥ - ١٤٦.\n(^٥) \"صحيح مسلم\" (٨٣١) كتاب: صلاة المسافرين، باب: الأوقات التي نهى عن الصلاة فيها.\n(^٦) \"الأم\" ١/ ٢٤٨.","vol":"9","page":620},{"text":"فرع:\n(لو) (^١) أخرها حَتَّى غربت، فروى ابن القاسم وابن وهب يبدأ بالمغرب، وقيل: هو واسع أن يبدأ بأيهما شاء، وبالمغرب أصوب. وأما رفع اليدين فقد سلف بيانه.\nوأما قول الحسن: (أحق الناس بالصلاة على جنائزهم من رضوهم لفرائضهم). فإن أهل العلم اختلفوا فيمن أحق بالصلاة عليها: الولي أو الوالي؟ فقال أكثر أهل العلم: الوالي أحق من الولي. روي عن علقمة، والأسود والحسن، وجماعة (^٢)، وهو قول مالك، وأبي حنيفة، والأوزاعي، والشافعي في القديم، وأحمد، وإسحاق (^٣)، إلا أن مالكًا قَالَ في الوالي والقاضي: إن كانت الصلاة إليهم، فهم أحق من الولي. وقال مطرف، وابن عبد الحكم، وأصبغ: ليس ذلك إلى من إليه الصلاة من قاضٍ، أو صاحب شرطة، أو خليفة الوالي الأكبر، وإنما ذلك إلى الوالي الأكبر الذي تؤدى إليه الطاعة (^٤).\nوعبارة ابن الحاجب: وإذا اجتمع الولي والوالي، فالولي الأصل، لا الفرع أولى، فإن كان صاحب الخطة فقولان لابن القاسم وغيره (^٥) أن الولي أولى إلا أن يكون صاحب الصلاة هو القاضي (^٦)، وقال أبو يوسف،\n_________\n(^١) من (م).\n(^٢) رواه ابن أبي شيبة ٢/ ٤٨٣ - ٤٨٤ كتاب: الجنائز، باب: ما قالوا في تقدم الإمام على الجنازة، وذكرها ابن المنذر في \"الأوسط\" ٥/ ٣٩٨.\n(^٣) انظر \"الهداية\" ١/ ٩٨، \"الكافي\" ص ٨٣، \"روضة الطالبين\" ٢/ ١٢١، \"المغني\" ٣/ ٤٠٦ - ٤٠٧.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٥٨٤ - ٥٨٥.\n(^٥) \"مختصر ابن الحاجب\" ص ٦٨.\n(^٦) انظر: \"المنتقى\" ٢/ ١٩.","vol":"9","page":621},{"text":"والشافعي في الجديد: الولي أحق من الوالي، لوفور شفقته (^١). قَالَ تعالى: ﴿وَأُولُو الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾ [الأحزاب: ٦].\nوحجة الأول: خوف الافتيات، وروى الثوري عن أبي حازم قَالَ: شهدت الحسين بن علي قَدَّمَ سعيد بن العاصي يوم مات الحسن بن علي، وقال له: تقدم فلولا السنة ما قدمتك (^٢)، وسعيد يومئذٍ أمير المدينة (^٣).\nقَالَ ابن المنذر: ليس في هذا الباب أعلى من هذا؛ لأن جنازة الحسن شهدها عوام الناس من الصحابة والمهاجرين والأنصار، فلم ينكر ذلك منهم أحد، فدل أنه كان عندهم الصواب (^٤)، وحكى ابن أبي شيبة عن النخعي، وأبي بردة، وابن أبي ليلى، وطلحة، وزبيد، وسويد بن غفلة: تقديم إمام الحي. وعن أبي الشعثاء، وسالم، والقاسم، وطاوس، ومجاهد، وعطاء أنهم كانوا يقدمون الإمام على الجنازة (^٥).\nوقوله: (فإذا أحدث يوم العيد أو عند الجنازة يطلب الماء ولا يتيمم ..) إلى آخره، واختلف في صلاة الجنازة إذا خشي فوتها بالتيمم، قَالَ مالك، والشافعي، وأحمد، وأبو ثور: لا يتيمم (^٦). وأجازه عطاء، وسالم، والنخعي، والزهري، وربيعة، والليث، ويحيى بن سعيد، وعكرمة، وسعد بن إبراهيم، والثوري وأبو حنيفة\n_________\n(^١) انظر: \"مجمع الأنهر\" ١/ ١٨٢، \"المجموع\" ٥/ ١٧٥.\n(^٢) ورد بهامش الأصل: قول الحسين: لولا السنة هو مثل قوله: من السنة كذا.\n(^٣) رواه عبد الرزاق ٣/ ٤٧١ - ٤٧٢ (٦٣٦٩) كتاب: الجنائز، باب: من أحق بالصلاة على الميت، ورواه ابن المنذر في \"الأوسط\" ٥/ ٣٩٩.\n(^٤) \"الأوسط\" ٥/ ٣٩٩.\n(^٥) \"المصنف\" ٢/ ٤٨٣ - ٤٨٤.\n(^٦) انظر: \"النوادر والزيادات\" ١/ ٦٣٨، \"المجموع\" ٥/ ١٨١، \"الفروع\" ١/ ٢٢٠.","vol":"9","page":622},{"text":"والأوزاعي وابن وهب صاحب مالك، ورواية عن أحمد (^١)، وقال ابن حبيب: الأمر فيه واسع (^٢). حجة من أجاز خوف فوتها، والاهتمام بها حجة المانع لغيرها. ونقل ابن التين عن ابن وهب أنه يتيمم إذا خرج طاهرًا فأحدث، وإن خرج معها على غير طهارة لم يتيمم. وما نقلنا عن عطاء تبعنا فيه ابن المنذر (^٣)، والذي رواه ابن أبي شيبة عنه أنه لا يتيمم (^٤).\nوأما قوله: (يدخل معهم بتكبيرة). هذا رواية أشهب عن مالك في \"العتبية\" أنه يكبر ويشرع في الدعاء (^٥)، وروى عنه ابن القاسم في \"المدونة\": ينتظر حَتَّى يكبر أخرى فيكبر معه (^٦)، وعبر ابن الحاجب عن ذلك بقوله (^٧). وفي دخول المسبوق بين التكبيرتين أو انتظار التكبير قولان: فإذا أتم ما أدرك من صلاته، قضى ما فاته، خلافًا للحسن. وإذا قلنا: يقضي، قضى الباقي بالتكبيرات، وفي قول: تباعًا. والخلاف عند المالكية أيضًا، قَالَ ابن القاسم في \"المدونة\": يكبر تباعًا (^٨). وقال القاضي عبد الوهاب عن مالك: يدعو بين التكبيرتين إن لم يخف رفع الجنازة. ويحتمل أن يكون ذلك وفاقًا لابن القاسم.\n_________\n(^١) انظر: \"المبسوط\" ١/ ١١٨، \"النوادر والزيادات\" ١/ ٦٣٩، \"الفروع\" ١/ ٢٢٠.\n(^٢) انظر: \"النوادر والزيادت\" ١/ ٦٣٩.\n(^٣) \"الأوسط\" ٥/ ٤٢٤.\n(^٤) \"المصنف\" ٢/ ٤٩٨ (١١٤٧١) كتاب: الجنائز، باب: في الرجل يخاف أن تفوته الصلاة على الجنازة وهو غير متوضئ.\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٦٣٦ - ٦٣٧.\n(^٦) انظر: \"المدونة\" ١/ ١٦٣.\n(^٧) \"مختصر ابن الحاجب\" ص ٦٨.\n(^٨) \"المدونة\" ١/ ١٦٣.","vol":"9","page":623},{"text":"وقوله: (يدخل معهم بتكبيرة). لا يبعد أن يعطف على قول الحسن السالف، فإن ابن أبي شيبة رواه عن معاذ، عن أشعث، عن الحسن في الرجل ينتهي إلى الجنازة وهم يصلون عليها. قَالَ: يدخل معهم بتكبيرة (^١).\nثم روى عن أبي أسامة، عن هشام، عن محمد قَالَ: يكبر ما أدرك، ويقضي ما سبقه. وقال الحسن: يكبر ما أدرك ولا يقضي ما سبقه. كما أسلفناه عنه (^٢).\nقَالَ ابن العربي في \"مسالكه\": روى ابن القاسم عن مالك أن الرجل يكبر بتكبير الإمام، فإذا سلّم الإمام قضى ما عليه عملًا بقوله: \"فما أدركتم فصلوا، وما فاتكم فاقضوا\". قَالَ: والإجماع من العلماء بالعراق والحجاز على قضاء التكبير دون الدعاء، وصوبه فأغرب.\nوقوله: (وفيها صفوف وإمام). كأن البخاري قصد رد قول مالك، فإن ابن العربي نقل عنه في \"مسالكه\" أنه استحب أن يكون المصلون على الجنازة شطرًا واحدًا، ثم قَالَ: ولا أعلم له وجهًا؛ لأنه كلما كثرت الصفوف كان أفضل، وكذلك صح عن رسول الله - ﷺ - في أكثر صلاته عليها، ثم ساق حديث مالك بن هبيرة السالف (^٣).\n_________\n(^١) \"المصنف\" ٢/ ٤٩٩ (١١٤٨٩) كتاب: الجنائز، باب: في الرجل ينتهي إلى الإمام وقد كبر أيدخل معه أو ينتظر حتى يبدأ بالتكبير؟\n(^٢) \"المصنف\" ٢/ ٤٩٩ (١١٤٨٣) باب: في الرجل يفوته التكبير على الجنازة يقضيه أم لا.\n(^٣) سئل الشيخ عبد العزيز بن باز ﵀ عن تكثير الصفوف، مع عدم إكمال الصف الأول؟ فقال: الأصل أن يصلوا في صلاة الجنازة كما يصفون في الصلاة المكتوبة، فيكملون الصف الأول فالأول، أما عمل مالك بن هبيرة ﵁ في سنده ضعف، وهو مخالف للأحاديث الصحيحة الدالة على وجوب إكمال الصف الأول فالأول في الصلاة، \"مجموع فتاوى ومقالات متنوعة\" ١٣/ ١٣٩.","vol":"9","page":624},{"text":"وفي \"شرح الهداية\": إذا اجتمعت جنائز جاز أن يصلى عليهم صلاة واحدة، يجعلون واحدًا خلف واحد، ويلي الإمام الرجال، ومن كان أفضل فهو أولى أو يستوي فيه الحر والعبد، ويقدم الصبي الحر على العبد، ثم الخناثى ثم النساء ثم الصبيان. ولو جعلت الجنائز صفًّا واحدًا على الطول جاز.\nوقيل: يوضع شبه الدرج رأس الثاني عند صدر الأول (^١)، وإن شاءوا جعلوها واحدًا بعد واحدٍ. وإن شاءوا صفًّا واحدًا، وإن كان القوم سبعة قاموا ثلاثة صفوف خلفه ثلاثة ثم اثنان ثم واحد قلتُ: والأولى عندي: اثنان ثم اثنان ثم اثنان؛ لكراهية الانفراد.\nوأما كون التكبير أربعًا فقد سلف (^٢)، وحديث الشعبي سلف أيضًا (^٣).\n_________\n(^١) هو قول ابن أبي ليلى كما في \"المبسوط\" ٢/ ٦٥.\n(^٢) برقم (١٣١٩) باب: الصفوف على الجنازة.\n(^٣) برقم (٨٥٧) كتاب: الأذان، باب: وضوء الصبيان.","vol":"9","page":625},{"text":"<span data-type='title' id=toc-1074>٥٧ - باب فَضْلِ اتِّبَاعِ الجَنَائِزِ</span>\nوَقَالَ زَيْدُ بْنُ ثَابِتٍ: إِذَا صَلَّيْتَ فَقَدْ قَضَيْتَ الذِي عَلَيْكَ.\nوَقَالَ حُمَيْدُ بْنُ هِلَالٍ: مَا عَلِمْنَا عَلَى الجَنَازَةِ إِذْنًا، وَلَكِنْ مَنْ صَلَّى ثُمَّ رَجَعَ فَلَهُ قِيرَاطٌ.\n\n١٣٢٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ قَالَ: سَمِعْتُ نَافِعًا يَقُولُ حُدِّثَ ابْنُ عُمَرَ أَنَّ أَبَا هُرَيْرَةَ - ﵃ - يَقُولُ: مَنْ تَبِعَ جَنَازَةً فَلَهُ قِيرَاطٌ. فَقَالَ: أَكْثَرَ أَبُو هُرَيْرَةَ عَلَيْنَا. [انظر: ٤٧ - مسلم: ٩٤٥ - فتح: ٣/ ١٩٢]\n\n١٣٢٤ - فَصَدَّقَتْ -يَعْنِى: عَائِشَةَ- أَبَا هُرَيْرَةَ وَقَالَتْ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُهُ. فَقَالَ ابْنُ عُمَرَ ﵄: لَقَدْ فَرَّطْنَا فِي قَرَارِيطَ كَثِيرَةٍ. ﴿فَرَّطْتُ﴾ [الزمر: ٥٦] ضَيَّعْتُ مِنْ أَمْرِ اللهِ.\nثم ذكر حديث نافع: حُدِّثَ ابن عُمَرَ أَنَّ أَبَا هُرَيْرَةَ يَقُولُ: مَنْ تَبعَ جَنَازَةً فَلَهُ قِيرَاطٌ. فَقَالَ: أَكْثَرَ علينا أَبُو هُرَيْرَةَ. فَصَدَّقَتْ -يَعْنِي: عَائِشَةَ- أَبَا هُرَيْرَةَ وَقَالَتْ: سَمِعْتُ رَسُولَ الله - ﷺ - يَقُولُهُ. فَقَالَ ابن عُمَرَ: لَقَدْ فَرَّطْنَا فِي قَرَارِيطَ كَثيرَةٍ.\nالشرح:\nأما أثر زيد فأخرجه ابن أبي شيبة عن معاوية ووكيع عن هشام، عن أبيه، عن زيد بن ثابت: إذا صليتم على الجنازة فقد قضيتم ما عليكم فخلوا بينها وبين أهلها (^١).\nوحديث أبي هريرة: أخرجه مسلم والأربعة (^٢)، وفي لفظ: \"من اتبع\n_________\n(^١) \"المصنف\" ٣/ ٤ (١١٥٢٧) باب: في الرجل يصلي على الجنازة له أن لا يرجع حتى يؤذن له.\n(^٢) \"مسلم\" (٩٤٥) كتاب: الجنائز، باب: فضل الصلاة على الجنازة واتباعها، وأبو داود (٣١٦٨)، الترمذي (١٠٤٠)، النسائي ٤/ ٥٤ - ٥٥ وابن ماجه (١٥٣٩).","vol":"9","page":626},{"text":"جنازة مسلم إيمانًا واحتسابًا وكان معها حَتَّى يصلي عليها\" (^١). ولمسلم: \"من خرج مع جنازة من بيتها\" (^٢). وليس في الحديث أن أبا هريرة رفعه، نعم، أخرجه مسلم مصرحًا به، وقول أبي مسعود وخلف والحميدي والطرقي رواه نافع عن أبي هريرة غير جيد، إذ في مسلم، روايته: أن نافعًا قَالَ: قيل لابن عمر: إن أبا هريرة يقول: سمعت رسول الله - ﷺ -، فذكره، فقال ابن عمر: أكثر علينا أبو هريرة. فبعث إلى عائشة فصدقته (^٣).\nوفيه من حديث داود بن عامر بن سعد بن أبي وقاص عن أبيه أنه كان قاعدًا عند ابن عمر إذ طلع عليه خباب -صاحب المقصورة- قَالَ: يا عبد الله بن عمر، ألا تسمع ما يقول أبو هريرة. قَالَ: إنه سمع رسول الله - ﷺ - الحديث، وفيه: فأرسل خبابًا إلى عائشة يسألها (^٤). وزعم خلف أن خبابا رواه عن أبي هريرة. وقال الحميدي: ليس له في \"الصحيح\" عن أبي هريرة. ولابن أبي شيبة من حديث الوليد بن عبد الرحمن فقال له ابن عمر: انظر ما تقول (^٥).\nولابن زنجويه في \"فضائله\" من حديث سعيد بن أبي سعيد عن\n_________\n(^١) سلف برقم (٤٧) كتاب: الإيمان، باب: اتباع الجنائز من الإيمان.\n(^٢) \"صحيح مسلم\" (٩٤٥/ ٥٦).\n(^٣) انظر: \"الجمع بين الصحيحين\" ٤/ ١٦٩ (٣٣٠١).\n(^٤) رواه مسلم (٩٤٥/ ٥٦)، وأبو داود (٣١٦٩) باب: فضل الصلاة على الجنائز وتشييعها. وأبو نعيم في \"المستخرج\" ٣/ ٣٠ (٢١٢٠) كتاب: الجنائز، باب: فضل اتباع الجنائز.\nوالبيهقي ٣/ ٤١٢ - ٤١٣ كتاب: الجنائز، باب: انصراف من شاء إذا فرغ من القبر.\n(^٥) \"المصنف\" ٣/ ١٢ (١١٦١٥) باب: في ثواب من صلى على الجنازة وتبعها حتى تدفن.","vol":"9","page":627},{"text":"أبي هريرة. فذكره. وفيه: فدخل عبد الله على حفصة فقال: أسمعتي هذا من رسول الله - ﷺ -؟ فقالت: نعم. فقال عبد الله: لقد فرطنا في قراريط كثيرة.\nوسيأتي في الباب بعده من حديث سعيد بن أبي سعيد (^١): وروى ابن أبي شيبة من حديث سالم البرَّاد عن ابن عمر قَالَ: قَالَ رسول الله - ﷺ -: \"من صلى على جنازة فله قيراط، ومن شهدها حَتَّى يقتضى قضاؤها فله قيراطان، القيراط مثل أحد\" (^٢).\nقال الترمذي في \"علله الكبير\": سألت محمدًا عن هذا الحديث فقال: رواه عبد الملك بن عمير، عن سالم، عن أبي هريرة وهو الصحيح، وحديث ابن عمر ليس بشيء. ابن عمر أنكر على أبي هريرة حديثه. قَالَ: وسألته عن حديث أبي صالح عن ابن عمر فقال: إنما هو عن أبي هريرة (^٣).\nقوله: وحديث ابن عمر ليس بشيء.\nوقوله: أكثر أبو هريرة. لم يتهمه بالكذب، بل خشي السهو، أو يكون لم يسمعه أبو هريرة من النبي -﵁-.\nوحديث الباب دال على ما ترجم له. واختلف العلماء في الانصراف من الجنازة هل يحتاج إلى إذن أم لا؟ فروي عن زيد بن ثابت، وجابر ابن عبد الله، وعروة بن الزبير، والقاسم بن محمد، والحسن، وقتادة، وابن سيرين، وأبي قلابة أنهم كانوا ينصرفون إذا وريت الجنازة،\n_________\n(^١) برقم (١٣٢٥) باب: من انتظر حتى تدفن.\n(^٢) \"المصنف\" ٣/ ١٣ (١١٦٠).\n(^٣) \"العلل الكبير\" ١/ ٤١٧.","vol":"9","page":628},{"text":"ولا يستأذنون (^١) وهو قول الشافعي وجماعة من العلماء، ولمالك وأصحابه جواز الانصراف قبل الصلاة عليها وبعدها دون إذن (^٢) -وسيأتي في الباب بعده- وقالت طائفة: لا بد من الإذن في ذلك.\nوروي عن عمر، وابن مسعود، وابن عمر، وأبي هريرة، والمسور بن مخرمة، والنخعي أنهم كانوا لا ينصرفون حَتَّى يستأذنوا (^٣).\nوروى ابن عبد الحكم عن مالك قَالَ: لا يجب لمن يشهد جنازة أن ينصرف عنها حَتَّى يؤذن له، إلا أن يطول ذلك (^٤).\nوالقول الأول أولى بالصواب بدليل قوله - ﷺ -: \"من شهد\" الحديث، فلفظة (حَتَّى): حض وترغيب لا لفظ حتم ووجوب، ألا ترى قول زيد السالف. وحديث جابر مرفوعًا: \"أميران وليسا بأميرين: المرأة تحج مع القوم فتحيض، والرجل يتبع الجنازة فيصلي عليها، ليس له أن يرجع حَتَّى يستأمر أهل الجنازة\" أخرجه البزار، وعلته أبو سفيان (^٥)، ورواه عمرو بن\n_________\n(^١) رواه عبد الرزاق عن قتادة، القاسم، ابن الزبير ٣/ ٥١٥ (٦٥٢٧ - ٦٥٢٨) باب: انصراف الناس من الجنازة قبل أن يؤذن لهم، وروى الآثار ابن أبي شيبة عن زيد، وجابر، ومحمد، والحسن ٣/ ٤ - ٥ (١١٥٢٧)، (١١٥٢٩)، (١١٥٣٩) باب: الرجل يصلي على الجنازة له أن لا يرجع حتى يؤذن له.\n(^٢) قال الدسوقي في \"حاشيته\" ١/ ٤٢٣، الانصراف قبل الصلاة مكروه مطلقًا سواء حصل طول في تجهيزها أو لا كان الانصراف لحاجة أو لغير حاجة كان الانصراف بإذن من أهلها أم لا، وأما إن كان الانصراف بعد الصلاة، وقبل الدفن فيكره إن كان بغير إذنٍ من أهلها. والحال أنهم لم يطولوا فإن كان بإذن أهلها فلا كراهة طولوا أولا، وإن طولوا فلا كراهة كان بإذن أهلها أم لا. أهـ\n(^٣) رواه عبد الرزاق ٣/ ٥١٣ - ٥١٥ (٦٦٢١ - ٦٦٢٤).\n(^٤) لم أقف على رواية ابن عبد الحكم عن مالك، لكن القول مذكور في \"التفريع\" ١/ ٣٧٠، \"الخرشي على مختصر خليل\" ٢/ ١٣٧.\n(^٥) رواه البزار كما في \"كشف الأستار\" ٢/ ٣٦ (١١٤٤) كتاب: الحج، باب: في =","vol":"9","page":629},{"text":"عبد الجبار من حديث أبي هريرة أيضًا مرفوعًا مثله ولم يتابع عليه، ذكره العقيلي (^١) وأخرجه ابن أبي شيبة موقوفًا (^٢).\nوكذا عن ابن مسعود من قوله (^٣). وللدارقطني من حديث عائشة مرفوعًا: \"إذا صلى الإنسان على الجنازة انقطع ذمامها إلا أن يشاء أن يتبعها\". ثم قَالَ: المحفوظ عن هشام، عن أبيه موقوفًا ليس فيه عائشة (^٤)، ولابن أبي شيبة عن إبراهيم، وطلحة اليامي، وعن جابر موقوفًا: ارجع إذا بدا لك. وقاله ابن سيرين، والحسن، وابن جبير، وابن عمر (^٥).\n_________\n= المرأة تحيض ولم تقض نسكها.\n(^١) \"الضعفاء الكبير\" ٣/ ٢٨٧، وقال: هذا يروى بإسناد معل.\n(^٢) \"المصنف\" ٣/ ٥ (١١٥٣٨).\n(^٣) \"المصنف\" ٣/ ٥ (١١٥٣٣).\n(^٤) \"العلل\" ١٤/ ٢٠٠ (٣٥٥٢).\n(^٥) \"المصنف\" ٣/ ٥.","vol":"9","page":630},{"text":"<span data-type='title' id=toc-1075>٥٨ - باب مَنِ انْتَظَرَ حَتَّى تُدْفَنَ</span>\n١٣٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ قَالَ: قَرَأْتُ عَلَى ابْنِ أَبِي ذِئْبٍ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ أَنَّهُ سَأَلَ أَبَا هُرَيْرَةَ - ﵁ - فَقَالَ: سَمِعْتُ النَّبِيَّ - ﷺ -.\n- حَدَّثَنَا أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ قَالَ: حَدَّثَنِي أَبِي، حَدَّثَنَا يُونُسُ، قَالَ ابْنُ شِهَابٍ: وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ الأَعْرَجُ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ شَهِدَ الجَنَازَةَ حَتَّى يُصَلِّيَ [عَلَيْهَا] فَلَهُ قِيرَاطٌ، وَمَنْ شَهِدَ حَتَّى تُدْفَنَ كَانَ لَهُ قِيرَاطَانِ\". قِيلَ: وَمَا القِيرَاطَانِ؟ قَالَ: \"مِثْلُ الجَبَلَيْنِ العَظِيمَيْنِ\". [انظر: ٤٧ - مسلم: ٩٤٥ - فتح: ٣/ ١٩٦]\nذكر فيه حديث سعيد بن أبي سعيد المقبري، عَنْ أبِيهِ أَنَّهُ سَأَلَ أَبَا هُرَيْرَةَ فَقَالَ: سَمِعْتُ النَّبِيُّ - ﷺ - (^١).\nثم ساق من حديثِ الأعرج عن أبي هريرة، قَالَ رَسُولُ الله - ﷺ -: \"مَنْ شَهِدَ الجَنَازَةَ حَتَّى يُصَلِّيَ .. \" الحديث.\nقَالَ الإسماعيلي: جمع البخاري بين حديث الأعرج عن أبي هريرة، وبين حديث المقبري عن أبي هريرة على لفظ واحد، وإنما القِيراطان في مِثْلِ الجَبَلَيْنِ العَظِيمَيْنِ دون حديث المقبري، ولم يبين ذلك. وقد أسلفنا أن الحديث دال على أنه لا يحتاج إلى إذن في الانصراف عن الجنازة؛ لأن الشارع أخبر أن من شهدها فله كذا، ومن شهد الدفن فله كذا، فوكله إلى اختياره أن يرجع بقيراط من الأجر إن أحب أو بقيراطين، فدل على تساوي حكم انصرافه بعد الصلاة وبعد الدفن؛ لأنه لا إذن لأحد عليه فيه حين رد الاختيار إليه في ذلك.\nوقد أجاز مالك وبعض أصحابه لمن شيعها أن ينصرف منها قبل أن\n_________\n(^١) ورد بهامش الأصل: ثم ذكره من حديث ابن المسيب عن أبي هريرة.","vol":"9","page":631},{"text":"يصلى عليها، فيما رواه أشهب عنه، وروى عنه ابن القاسم أنه لا ينصرف قبلها إلا لحاجة أو علة، قَالَ ابن القاسم: وذلك واسع كحاجة أو غيرها وليست بفريضة -يعني: إذا بقي من يقوم بها- قَالَ ابن حبيب: لا بأس أن يمشي الرجل مع الجنازة ما أحب، وينصرف عنها إذا شاء قبل أن يصلى عليها (^١). قاله جابر بن عبد الله (^٢)، وقد أوضحت الكلام على حديث أبي هريرة هذا في الإيمان في باب: اتباع الجنائز من الإيمان، فراجعه منه.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥٧٢ - ٥٧٣.\n(^٢) رواه ابن أبي شيبة ٣/ ٤ - ٦ (١١٥٢٨)، (١١٥٤٠) باب: في الرجل يصلي على الجنازة له أن لا يرجع حتى يؤذن له.","vol":"9","page":632},{"text":"<span data-type='title' id=toc-1076>٥٩ - باب صَلَاةِ الصِّبْيَانِ مَعَ النَّاسِ عَلَى الجَنَائِزِ</span>\n١٣٢٦ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ، حَدَّثَنَا زَائِدَةُ، حَدَّثَنَا أَبُو إِسْحَاقَ الشَّيْبَانِيُّ، عَنْ عَامِرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: أَتَى رَسُولُ اللهِ - ﷺ - قَبْرًا، فَقَالُوا: هَذَا دُفِنَ، أَوْ دُفِنَتِ البَارِحَةَ. قَالَ ابْنُ عَبَّاسٍ ﵄: فَصَفَّنَا خَلْفَهُ ثُمَّ صَلَّى عَلَيْهَا. [انظر: ٨٥٧ - مسلم: ٩٥٤ - فتح: ٣/ ١٩٨]\nذكر فيه حديث ابن عباس السالف في باب: صفوف الصبيان مع الرجال على الجنازة قريبا (^١):\n_________\n(^١) سلف رقم (١٣٢١).","vol":"9","page":633},{"text":"<span data-type='title' id=toc-1077>٦٠ - باب الصَّلَاةِ عَلَى الجَنَائِزِ بِالمُصَلَّى وَالمَسْجِدِ</span>\n١٣٢٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، وَأَبِي سَلَمَةَ أَنَّهُمَا حَدَّثَاهُ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: نَعَى لَنَا رَسُولُ اللهِ - ﷺ - النَّجَاشِيَّ صَاحِبَ الحَبَشَةِ يَوْمَ الذِي مَاتَ فِيهِ، فَقَالَ: \"اسْتَغْفِرُوا لأَخِيكُمْ\". [انظر: ١٢٤٥ - مسلم: ٩٥١ - فتح: ٣/ ١٩٩]\n\n١٣٢٨ - وَعَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: إِنَّ النَّبِيَّ - ﷺ - صَفَّ بِهِمْ بِالمُصَلَّى، فَكَبَّرَ عَلَيْهِ أَرْبَعًا. [انظر: ١٢٤٥ - مسلم: ٩٥١ - فتح: ٣/ ١٩٩]\n\n١٣٢٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ اليَهُودَ جَاءُوا إِلَي النَّبِيِّ - ﷺ - بِرَجُلٍ مِنْهُمْ وَامْرَأَةٍ زَنَيَا، فَأَمَرَ بِهِمَا، فَرُجِمَا قَرِيبًا مِنْ مَوْضِعِ الجَنَائِزِ عِنْدَ المَسْجِدِ. [٣٦٣٥، ٤٥٥٦، ٦٨١٩، ٦٨٤١، ٧٣٣٢، ٧٥٤٣ - مسلم: ١٦٩٩ - فتح: ٣/ ١٩٩]\nذكر فيه حديث أبي هريرة: نعانا (^١) رَسُولُ اللهِ - ﷺ - النَّجَاشِيَّ يَوْمَ الذِي مَاتَ فِيهِ، فَقَالَ: \"اسْتَغْفِرُوا لأَخِيكُمْ\".\nوَعَنِ ابن شِهَابٍ، عن سَعِيد، عن أَبي هُرَيْرَةَ: أنَّ النَّبِيَّ - ﷺ - صَفَّ بِهِمْ بِالمُصَلَّى، فَكَبَّرَ عَليْهِ أَرْبَعًا.\nوعن ابن عمر: أَنَّ اليَهُودَ جَاءُوا إِلَي النَّبِيِّ - ﷺ - برَجُلٍ مِنْهُمْ وَامْرَأَةٍ زَنَيَا، فَأَمَرَ بِهِمَا، فَرُجِمَا قَرِيبًا مِنْ مَوْضِعِ الجَنَائِزِ عِنْدَ المَسْجِدِ.\nالشرح:\nحديث النجاشي سلف (^٢)، وحديث ابن عمر يأتي في موضعه -إن\n_________\n(^١) وقع في الأصل: نعى لنا. وفوقها: نعانا. وصوبها الناسخ.\n(^٢) برقم (١٢٤٥) باب: الرجل ينعى إلى أهل الميت بنفسه.","vol":"10","page":9},{"text":"شاء الله (^١) - وإنما ذكر المسجد في الترجمة لاتصاله بمصلى الجنائز. قَالَ ابن حبيب: إذا كان مصلى الجنائز قريبًا من المسجد أو لاصقًا به -مثل مصلى الجنائز بالمدينة فإنه لاصق بالمسجد من ناحية السوق (^٢) - فلا بأس بوضع الجنائز في المصلى خارجًا من المسجد. وتمتد الصفوف بالناس في المسجد، كذلك قَالَ مالك: فلا يعجبني أن يصلى على أحد في المسجد (^٣). وهو قول ابن أبي ذئب وأبي حنيفة، وأصحابه (^٤)، وروي مثله عن ابن عباس (^٥).\nقَالَ ابن حبيب: ولو فعل ذلك فاعل ما كان ضيقًا ولا مكروهًا، فقد صلى رسول الله - ﷺ - على سهيل بن بيضاء في المسجد (^٦)، وصلى صهيب على عمر في المسجد. وأخرجه مالك وغيره (^٧)، وهو قول عائشة.\nوقال ابن المنذر: صلي على أبي بكر، وعمر في المسجد (^٨)، وأسنده ابن أبي شيبة عنهما وقال: تجاه المنبر (^٩)، وأجاز الصلاةَ في المسجد الشافعيُّ من غير كراهة بل استحبها به، كما صرح به\n_________\n(^١) برقم (٣٦٣٥) كتاب: المناقب، باب: قول الله تعالى: ﴿يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ﴾.\n(^٢) كذا في الأصل: السوق، وفي مصادر التخريج: الشرق.\n(^٣) انظر: \"الاستذكار\" ٨/ ٢٧٤.\n(^٤) انظر: \"البناية\" ٣/ ٢٦٧.\n(^٥) رواه ابن أبي شيبة ٣/ ٤٧ (١١٩٧٢) باب: من كره الصلاة على الجنازة في المسجد من حديث عائشة.\n(^٦) حديث رواه مسلم (٩٧٣) كتاب: الجنائز، باب: الصلاة على الجنازة في المسجد.\n(^٧) رواه مالك في \"الموطأ\" ص ١٥٩، والحاكم في \"المستدرك\" ٣/ ٩٢، والبيهقي ٤/ ٥٢ من حديث ابن عمر.\nقال النووي في \"خلاصة الأحكام\" ٢/ ٩٦٥ (٣٤٤٨): إسناده صحيح.\n(^٨) \"الأوسط\" ٥/ ٤١٥ - ٤١٦.\n(^٩) \"المصنف\" ٣/ ٤٧ (١١٩٦٧) باب: في الصلاة على الميت في المسجد من لم ير به بأس.","vol":"10","page":10},{"text":"الماوردي وغيره (^١)، وحكاه ابن المنذر عن أبي بكر، وعمر، وسائر أمهات المؤمنين، وأحمد، وإسحاق، وبعض أصحاب مالك (^٢).\nقَالَ إسماعيل بن إسحاق: لا بأس بالصلاة عليها فيه إن احتيج إلى ذلك (^٣). وقال إسماعيل المتكلم -فيما ذكره ابن حزم: الصلاة عليها فيه مكروهة كراهية تحريم.\nوحديث صلاته على سهيل حجة للشافعي، والحديث أخرجه مسلم من حديث أبي النضر، عن أبي سلمة، عن عائشة: لما توفي سعد بن أبي وقاص، وطلبت دخوله المسجد، فأنكروا ذلك عليها، فقالت: والله لقد صلى رسول الله - ﷺ - على ابن بيضاء في المسجد (^٤). وفي لفظ: سهل وسهيل.\nنعم في الحديث علة؛ لأن الواقدي ذكر أن سهلًا مات بعد رسول الله - ﷺ -، والذي مات في أيامه سهيل سنة تسع، ولابن الجوزي: سهيل وصفوان. وهو وهم؛ لأن صفوان قتل ببدر، ولم يمت بالمدينة. وأولاد بيضاء ثلاثة لا رابع لهم (^٥)، وقد نبه على ذلك عبد الغني في \"أوهام كتاب الصحابة\" وقال: لا نعلم قائلًا بأن صفوان صلى عليه رسول الله - ﷺ - مع أخيه سهيل.\nوأعله الدارقطني بوجه آخر، حيث قَالَ في \"تتبعه\": رواه مسلم من حديث أبي فديك، عن الضحاك، عن أبي النضر، عن أبي سلمة، عن\n_________\n(^١) \"الحاوي\" ٣/ ٥٠، \"روضة الطالبين\" ٢/ ١٣١.\n(^٢) \"الأوسط\" ٥/ ٤١٥ - ٤١٦.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٦٢٣.\n(^٤) \"صحيح مسلم\" (٩٧٣).\n(^٥) انظر ترجمتهم في \"الاستيعاب\" ٢/ ٢٢٠ (١٠٨٥)، ٢/ ٢٢٧ (١١٠٥، ٢/ ٢٧٨ (١٢٢١).","vol":"10","page":11},{"text":"عائشة. وقد خالف الضحاك بن عثمان حافظان: مالك، والماجشون، فروياه عن أبي النضر، عن عائشة مرسلًا. وقيل: عن الضحاك، عن أبي النضر، عن أبي بكر بن عبد الرحمن، ولا يصح إلا مرسلًا (^١).\nولك أن تقول: الضحاك ثقة، وقد زاد الوصل فقدم.\nوادعى ابن سحنون أن حديث النجاشي ناسخ لحديث سهيل مع انقطاعه (^٢)، كذا قَالَ.\nوقال ابن العربي: ثبت أن رسول الله - ﷺ - صلى على الميت في المسجد، وله صورتان: إحداهما (^٣): أن يدخل الميت في المسجد، وكرهه علماؤنا؛ لئلا يخرج من الميت شيء، وتعريض المسجد للنجاسات لا معنى له. والحديث محتمل لأن يكون حرف الجر متعلقًا بفعل (صلى) أو باسم فاعل مضمر، والأولى الأول، فيكون - ﷺ - في المسجد والميت خارجه، وهذا لا بد منه، وإنما أذنت عائشة بمرور الميت فيه؛ لأنها أمنت أن يخرج منه شيء؛ لقرب مدة المرور.\nوكان صلاة الناس على عمر كصلاته - ﷺ - على سهيل، كذا قَالَ. لكن رواية ابن أبي شيبة تجاه المنبر ترده (^٤)، وزعم صاحب \"المبسوط\" أنه - ﷺ - كان ذلك الوقت معتكفًا فلم يمكنه الخروج فوضعت خارجه فصلى عليه (^٥)، وعلم ذلك الصحابة لبروزهم، وخفي على عائشة.\nوأما حديث أبي هريرة مرفوعًا: \"من صلى على جنازة في المسجد\n_________\n(^١) \"الإلزامات والتتبع\" ص ٣٤١ - ٣٤٣ (١٨٤).\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٦٢٢.\n(^٣) في الأصل: إحديهما.\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٤٧ (١١٩٦٧، ١١٩٧٠).\n(^٥) \"المبسوط\" ٢/ ٦٨.","vol":"10","page":12},{"text":"فلا شيء له\" أخرجه أبو داود (^١)، فعنه أجوبة:\nأحدها: ضَعْفه، كما نص عليه أحمد (^٢) وغيره، بل قَالَ ابن حبان: إنه خبر باطل على رسول الله - ﷺ -. وكيف يخبر المصطفي بذلك ويصلي على سهيل فيه (^٣).\nثانيها: أن الذي في الأصول المعتمدة: \"فلا شيء عليه\"، ولا إشكال\n_________\n(^١) أبو داود (٣١٩١) بلفظ: \" .. فلا شيء عليه\".\nورواه ابن ماجه (١٥١٧) -وسيأتي- وأحمد ٢/ ٥٤٤، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ٢/ ١٣ (٨٨٧) بلفظ: \" .. فليس له شيء\". ورواه أحمد ٢/ ٤٥٥، ٥٠٥، وابن حبان في \"المجروحين\" ١/ ٣٦٢، وابن عدي في \"الكامل\" ٥/ ٨٥، والبيهقي في \"السنن\" ٤/ ٥٢، وفي \"المعرفة\" ٥/ ٣١٨ (٧٦٨٣)، وابن عبد البر في \"التمهيد\" ٢١/ ٢٢٠، ٢٢١، وابن الجوزي في \"العلل المتناهية\" ١/ ٤١٤ (٦٩٦) بلفظ: \" .. فلا شيء له\". وهذا هو اللفظ الذي ذكره المصنف.\nواللفظان الأخيران لا فرق بينهما، وإنما الخلاف مع اللفظ الأول، كما سيأتي.\nوالحديث رووه جميعًامن طريق ابن أبي ذئب عن صالح مولى التوأمة، عن أبي هريرة.\n(^٢) نص على ذلك في \"المسائل برواية عبد الله\" (٥٢٧) ص ١٤٢.\n(^٣) قال ذلك في \"المجروحين\" ١/ ٣٦٢.\nوالحديث ضعفه أيضًا الخطابي في \"معالم السنن\" ١/ ٢٧٢، والبيهقي في \"السنن\" ٤/ ٥٢، ونقل في \"المعرفة\" ٥/ ٣١٩ عن أحمد قال: المشهور عند أهل الحديث أن صالحًا مولى التوأمة تغير في آخر عمره.\nوضعفه ابن عبد البر في \"التمهيد\" ٢١/ ٢٢١ - ٢٢٢.\nوأشار ابن الجوزي في \"التحقيق\" لضعفه. وصرح بضعفه في \"العلل\" فقال: حديث لا يصح.\nوكذا أشار لضعفه المنذري في \"المختصر\" ٤/ ٣٢٥. وقال النووي في \"المجموع\" ٥/ ١٧١: حديث ضعيف باتفاق الحفاظ. وضعفه كذلك في \"الخلاصة\" ٢/ ٩٦٦ (٣٤٥١).","vol":"10","page":13},{"text":"إذن (^١). ولفظ ابن ماجه: \"فليس عليه شيء\" (^٢). وفي لفظ: \"فلا أجر له\" (^٣). قَالَ عبد الحق: والصحيح رواية: \"لا شيء له\" (^٤).\nتالثها: على تقدير صحته (^٥) تؤول (له). بمعنى (عليه) كقوله تعالى: ﴿وَإِنْ أَسَأْتُمْ فَلَهَا﴾ [الإسراء: ٧].\nرابعها: أنه محمول على نقصان أجره إذا لم يتبعها للدفن (^٦).\nخامسها: نسخه بحديث سهيل، قاله ابن شاهين (^٧)، وعكس ذلك الطحاوي (^٨)، وقد سلف. نعم لو ظهرت أمارات التلويث من انتفاخ وشبهه لم يدخل المسجد.\nقَالَ أبو عمر: والصلاة في المسجد قول جمهور أهل العلم، وهي السنة المعمول بها في الخليفتين، وما أعلم من يكره ذلك إلا ابن أبي ذئب، ورويت كراهة ذلك عن ابن عباس من وجه لا يثبت ولا يصح،\n_________\n(^١) قلت: في النسخة التي بأيدينا من \"سنن أبي داود\" (٣١٩١): (.. فلا شيء عليه) كما ذكرنا.\n(^٢) \"سنن ابن ماجه\" (١٥١٧) لكن بلفظ: \"فليس له شيء\". كما تقدم.\n(^٣) رواه البغوي في \"مسند ابن الجعد\" (٢٧٥٢) بلفظ: \" .. فليس له أجر\".\nوقال ابن عبد البر في \"التمهيد\" ٢١/ ٢٢١: هذا اللفظ خطأ لا إشكال فيه.\n(^٤) \"الأحكام الوسطى\" ٢/ ١٤١.\nوصحح هذا اللفظ أيضًا ابن عبد البر في \"التمهيد\" ٢١/ ٢٢١.\n(^٥) قلت: الحديث حسنه ابن القيم في \"زاد المعاد\" ١/ ٥٠١، وصححه الألباني في\n\"الصحيحة\" (٢٣٥١)، وفي \"الثمر المستطاب\" ٢/ ٧٦٦ - ٧٦٩.\n(^٦) انظر تفصيلًا لهذِه الأجوبة في: \"الاستذكار\" ٨/ ٢٧٣ - ٢٧٤، و\"مسلم بشرح النووي\" ٧/ ٤٠، و\"المجموع\" ٥/ ١٧١، و\"حاشية ابن القيم\" ٤/ ٣٢٥ - ٣٢٦، و\"الثمر المستطاب\" ٢/ ٧٦٦ - ٧٦٩.\n(^٧) \"ناسخ الحديث ومنسوخه\" ١/ ٣٠٢ - ٣٠٥.\n(^٨) \"شرح معاني الآثار\" ١/ ٤٩٢ - ٤٩٣.","vol":"10","page":14},{"text":"وبعض أصحاب مالك رواه عنه، وقد روي عنه جواز ذلك من رواية أهل المدينة، وقد قَالَ في المعتكف: لا يخرج إلى جنازة، فإن اتصلت الصفوف به في المسجد فلا بأس أن يصلي عليها مع الناس (^١).\nفرع:\nفي \"الأوسط\" للطبراني من حديث أنس أن رسول الله - ﷺ - نهى أن يصلى على الجنائز بين القبور (^٢). وأما حديث ابن عمر فسيأتي -إن شاء الله- في التفسير في حكم اليهود إذا ترافعوا البناء (^٣).\nوقوله فيه: (فرجما قريبًا من موضع الجنائز عند المسجد). يدل على أنه كان للجنائز موضع معروف.\n_________\n(^١) \"الاستذكار\" ٨/ ٢٧٣ - ٢٧٤.\n(^٢) \"المعجم الأوسط\" ٦/ ٦ (٥٦٣١)، وقال الطبراني: لم يرو هذا الحديث عن عاصم الأحول إلا حفص، تفرد به حسين بن يزيد.\nوقال الهيثمي في \"المجمع\" ٣/ ٣٦: وإسناده حسن.\n(^٣) برقم (٤٥٥٦) باب: ﴿قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾.","vol":"10","page":15},{"text":"<span data-type='title' id=toc-1078>٦١ - باب مَا يُكْرَهُ مِنِ اتِّخَاذِ المَسَاجِدِ عَلَى القُبُورِ</span>\nوَلَمَّا مَاتَ الحَسَنُ بْنُ الحَسَنِ بْنِ عَلِيٍّ ضَرَبَتِ امْرَأَتُهُ القُبَّةَ عَلَى قَبْرِهِ سَنَةً، ثُمَّ رُفِعَتْ، فَسَمِعُوا صَائِحًا يَقُولُ: أَلَا هَلْ وَجَدُوا مَا فَقَدُوا؟ فَأَجَابَهُ الآخَرُ: بَلْ يَئِسُوا فَانْقَلَبُوا.\n\n١٣٣٠ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ شَيْبَانَ، عَنْ هِلَالٍ -هُوَ: الوَزَّانُ- عَنْ عُرْوَةَ عَنْ عَائِشَةَ ﵂، عَنِ النَّبِيِّ - ﷺ - قَالَ فِي مَرَضِهِ الذِي مَاتَ فِيهِ: \"لَعَنَ اللهُ اليَهُودَ وَالنَّصَارَى؛ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسْجِدًا\". قَالَتْ: وَلَوْلَا ذَلِكَ لأَبْرَزُوا قَبْرَهُ غَيْرَ أَنِّي أَخْشَى أَنْ يُتَّخَذَ مَسْجِدًا. [انظر: ٤٣٥ - مسلم: ٥٢٩ - فتح: ٣/ ٢٠٠]\nوذكر فيه حديث عائشة، عَنِ النَّبِيِّ - ﷺ - قَالَ فِي مَرَضِهِ الذِي مَاتَ فِيهِ: \"لَعَنَ الله اليَهُودَ وَالنَّصَارى؛ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسْجِدًا\". قَالَتْ: وَلَوْلَا ذَلِكَ لأبرز قَبْرُهُ غَيْرَ أَنِّي أَخْشَى أَنْ يُتَّخَذَ مَسْجِدًا.\nالشرح:\nهذِه الزوجة هي فاطمة بنت الحسين بن علي، وهي التي حلفت له بجميع ما تملكه أنها لا تزوج عبد الله بن عمرو بن عثمان بن عفان ثم تزوجته، فأولدها محمد الديباج (^١). وهذا المتكلم يجوز أن يكون من مؤمني الجن أو من الملائكة، قالاه موعظة، قاله ابن التين.\nومعنى ضرب القبة على الحسن في هذا الباب: يريد بذلك أن القبة حين ضربت عليه سكنت وصلي فيها فصارت مسجدًا على القبر. وأورده دليلًا على الكراهية؛ لقول الصائح: ألا هل وجدوا .. القصة.\nوحديث الباب تقدم في المساجد (^٢)، وهذا النهي من باب قطع\n_________\n(^١) انظر ترجمتها في \"تهذيب الكمال\" ٣٥/ ٢٥٤ (٧٩٠١).\n(^٢) برقم (٤٣٥) كتاب: الصلاة.","vol":"10","page":16},{"text":"الذريعة؛ لئلا يعبد قبره الجهال كما فعلت اليهود والنصارى بقبور أنبيائهم، وكره مالك المسجد على القبور، فأما مقبرة داثرة بني عليها مسجد يصلى فيه فلا بأس به (^١). قَالَ مالك: وأول من ضرب على قبر فسطاطًا عمر بن الخطاب، ضرب على قبر زينب بنت جحش أم المؤمنين (^٢)، وأوصى أبو هريرة أهله عند موته أن لا يضربوا عليه فسطاطًا (^٣).\nوقول أبي سعيد الخدري، وسعيد بن المسيب ذكره ابن وهب في \"موطئه\" يعني: الكراهة. وقال ابن وهب: ضرب الفسطاط على قبر المرأة أجوز منه على قبر الرجل؛ لما يستر منها عند إقبارها، فأما على قبر الرجل فأُجِيْزَ، وكُرِهَ، ومن كرهه فإنما كرهه من جهة السمعة والمباهاة، وكذا قَالَ ابن حبيب: ضربه على المرأة أفضل من الرجل، وضربته عائشة على قبر أخيها فنزعه ابن عمر، وضربه محمد بن الحنفية على قبر ابن عباس فأقام عليه ثلاثة أيام (^٤)، وكره أحمد ضربه على القبر، وقال ابن حبيب: أراه في اليوم واليومين والثلاثة واسعًا إذا خيف من نبش أو غيره (^٥). واللعن: الطرد والإبعاد، فهم مطرودون ومبعدون من الرحمة ولعنوا؛ لكفرهم ولفعلهم. وكره مالك الدفن في المسجد، وقاله في مرضه تحذيرًا مما صنعوه. ومعنى: (لأبرز قبره). أي: لم يجعل عليه حائط، وفي رواية: خشي. وروي بضم الخاء (^٦).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٦٥٢.\n(^٢) روى هذا الأثر عن عمر ابن سعد في \"طبقاته\" ٨/ ١١٣.\n(^٣) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٢٥ (١١٧٤٧) كتاب: الجنائز، باب: الفسطاط يضرب على القبر.\n(^٤) هذا القول من كلام ابن حبيب، كما في \"النوادر والزيادات\" ١/ ٦٦٥، أما أثر محمد بن الحنيفة، فقد رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٢٥ (١١٧٤٩).\n(^٥) انظر: \"النوادر والزيادات\" ١/ ٦٦٥.\n(^٦) ستأتي برقم (١٣٩٠).","vol":"10","page":17},{"text":"<span data-type='title' id=toc-1079>٦٢ - باب الصَّلَاةِ عَلَى النُّفَسَاءِ إِذَا مَاتَتْ فِي نِفَاسِهَا</span>\n١٣٣١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا حُسَيْنٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ سَمُرَةَ - ﵁ - قَالَ: صَلَّيْتُ وَرَاءَ النَّبِيِّ - ﷺ - عَلَى امْرَأَةٍ مَاتَتْ فِي نِفَاسِهَا، فَقَامَ عَلَيْهَا وَسَطَهَا.\nذكر فيه حديث سمرة: صَلَّيْتُ وَرَاءَ النَّبِيَّ - ﷺ - عَلَى امْرَأَةٍ مَاتَتْ فِي نِفَاسِهَا، فَقَامَ عَلَيْهَا وَسَطَهَا.\nثم ترجم عليه:","vol":"10","page":18},{"text":"<span data-type='title' id=toc-1080>٦٣ - باب أَيْنَ يَقُومُ مِنَ المَرْأَةِ وَالرَّجُلِ</span>؟\n١٣٣٢ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا حُسَيْنٌ، عَنِ ابْنِ بُرَيْدَةَ، حَدَّثَنَا سَمُرَةُ بْنُ جُنْدُبٍ - ﵁ - قَالَ: صَلَّيْتُ وَرَاءَ النَّبِيِّ - ﷺ - عَلَى امْرَأَةٍ مَاتَتْ فِي نِفَاسِهَا فَقَامَ عَلَيْهَا وَسَطَهَا. [انظر: ٣٣٢ - مسلم: ٩٦٤ - فتح: ٣/ ٢٠١]\nوهذا الحديث أخرجه مسلم، وسمى المرأة أم كعب (^١)، والحديث سلف في الحيض (^٢)، ولفظة (وراء) من الأضداد، فإنها قد تكون بمعنى قدام، ومنه: ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ [الكهف: ٧٩] والنفاس -بكسر النون- الدم الخارج بعد الولد.\nوقوله: (قام وسطها) هو بسكون السين، وهو الصواب وقيده بعضهم بالفتح أيضًا.\nوكون هذِه المرأة ماتت في نفاسها وصف غير معتبر اتفاقًا، وإنما هو حكايته أمر وقع، وأما وصف كونها امرأة: فهل هو معتبر أم لا؟ من الفقهاء من ألغاه، وقال: يقام عند وسط الجنازة مطلقًا ذكرًا كان أو أنثى (^٣). ومنهم من خص ذلك بالمرأة؛ محاولة للستر. وقيل: كان قبل اتخاذ الأنعشة والقباب. وأما الرجل فعند رأسه؛ لئلا ينظر إلى فرجه، وهو مذهب الشافعي، وأحمد، وأبي يوسف (^٤).\nوفيه حديث في أبي داود والترمذي وابن ماجه (^٥).\n_________\n(^١) \"صحيح مسلم\" (٩٦٤) كتاب: الجنائز، باب: أين يقوم الإمام من الميت للصلاة عليه؟\n(^٢) برقم (٣٣٢) باب: الصلاة على النفساء وسننها.\n(^٣) انظر: \"إحكام الأحكام\" ص ٣٨٣، \"المغني\" ٢/ ٥١٧، \"المجموع\" ٥/ ١٧٣.\n(^٤) انظر: \"مختصر الطحاوي\" ص ٤٢، \"روضة الطالبين\" ٢/ ١٢٢، \"المغني\" ٣/ ٤٥٢.\n(^٥) \"سنن أبي داود\" (٣١٩٤) كتاب: الجنائز، باب: أين يقوم الإمام من الميت إذا صلى عليه؟، و\"سنن الترمذي\" (١٠٣٤) كتاب: الجنائز، باب: أين يقوم الإمام =","vol":"10","page":19},{"text":"وقال ابن مسعود: بعكس هذا. وإسناده ضعيف.\nوذكر عن الحسن التوسعة في ذلك (^١)، وبها قَالَ أشهب، وابن شعبان (^٢)، وقال أصحاب الرأي: يقوم منها حذو الصدر. قَالَ النخعي وأبو حنيفة: عند الوسط (^٣). وعبارة ابن الحاجب: ويقام عند وسط الجنازة، وفي منكبي المرأة قولان، ويجعل رأسه على يمين المصلي (^٤). والخنثى كالمرأة (^٥)، والإجماع قائم على أنه لا يقوم ملاصقًا للجنازة وأنه لا بد من فُرجة بينهما.\nوفي الحديث: إثبات الصلاة على النفساء وإن كانت شهيدة، وعن الحسن أنه لا يصلى عليها بموت من زنا ولا ولدها. وقاله قتادة في ولدها (^٦). وفيه أيضًا أن السنة أن يقف الإمام عند العجيزة كما سلف، وأن موقف المأموم في صلاة الجنازة وراء الإمام (^٧).\n_________\n= إذا صلى على الجنازة؟\nو\"سنن ابن ماجه\" (١٤٩٤) كتاب: الجنائز، باب: ما جاء في أين يقوم الإمام إذا صلى على الجنازة؟ من حديث أنس.\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٦ (١١٥٤٦) كتاب: الجنائز، باب: في المرأة أين يقام منها في الصلاة والرجل أين يقام منه؟.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٥٨٩، \"حاشية العدوي على الكفاية\" ١/ ٣٧٥.\n(^٣) انظر: \"الأصل\" ١/ ٤٢٦، \"شرح معاني الآثار\" ١/ ٤٩٠ - ٤٩١.\n(^٤) \"مختصر ابن الحاجب\" ص ٦٨.\n(^٥) ورد بهامش الأصل ما نصه: كون الخنثى كالمرأة قاله النووي في \"شرح المهذب\" ولم يذكره في \"الروضة\".\n(^٦) رواه عبد الرزاق ٣/ ٥٣٤ (٦٦١٣) كتاب: الجنائز، باب: الصلاة على ولد الزنا والمرجوم.\n(^٧) ورد بهامش الأصل: ثم بلغ سابعًا. كتبه مؤلفه غفر الله له.","vol":"10","page":20},{"text":"<span data-type='title' id=toc-1081>٦٤ - باب التَّكْبِيرِ عَلَى الجَنَازَةِ أَرْبَعًا</span>\nوَقَالَ حُمَيْدٌ بن هلال صَلَّى بِنَا أَنَسٌ فَكَبَّرَ ثَلَاثًا، ثُمَّ سَلَّمَ، فَقِيلَ لَهُ: فَاسْتَقْبَلَ القِبْلَةَ، ثُمَّ كَبَّرَ الرَّابِعَةَ ثُمَّ سَلَّمَ.\n\n١٣٣٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - نَعَى النَّجَاشِيَّ فِي اليَوْمِ الذِي مَاتَ فِيهِ، وَخَرَجَ بِهِمْ إِلَى المُصَلَّى، فَصَفَّ بِهِمْ، وَكَبَّرَ عَلَيْهِ أَرْبَعَ تَكْبِيرَاتٍ. [انظر: ١٢٤٥ - مسلم: ٩٥١ - فتح: ٣/ ٢٠٢]\n\n١٣٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا سَلِيمُ بْنُ حَيَّانَ، حَدَّثَنَا سَعِيدُ بْنُ مِينَاءَ، عَنْ جَابِرٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - صَلَّى عَلَى أَصْحَمَةَ النَّجَاشِيِّ فَكَبَّرَ أَرْبَعًا.\nوَقَالَ يَزِيدُ بْنُ هَارُونَ وَعَبْدُ الصَّمَدِ، عَنْ سَلِيمٍ: أَصْحَمَةَ. وَتَابَعَهُ عَبْدُ الصَّمَدِ. [انظر: ١٣١٧ - مسلم: ٩٥٢ - فتح: ٣/ ٢٠٢]\nثم ذكر حديث أبي هريرة أنَّه - ﵇ - كبَّر على النجاشيّ أربعًا.\nثم ذكر حديث جابر: أَنَّ النَّبِيَّ - ﷺ - صَلَّى عَلَى أَصْحَمَةَ النَّجَاشِيِّ فَكَبَّرَ أَرْبَعًا. وَقَالَ يَزِيدُ بْنُ هَارُونَ وَعَبْدُ الصَّمَدِ، عَنْ سَلِيمٍ -يعني: ابن حيَّان- أَصْحَمَةَ.\nحديث أبي هريرة سلف في باب النعي (^١)، وحديث جابر سلف قريبًا في الصفوف على الجنازة (^٢)، وتعليق حميد عن أنس أخرجه ابن أبي شيبة مختصرًا عن معاذ، عن عمران بن حدير قَالَ: صليت مع أنس ابن مالك على جنازة فكبر عليها ثلاثًا، ثم لم يزد عليها، ثم انصرف (^٣). وقد سلف فقه الباب هناك، وأنه الذي استقر عليه آخر الأمر. أعني: التكبيرات الأربعة.\n_________\n(^١) سلف برقم (١٢٤٥).\n(^٢) سلف برقم (١٣٢٠).\n(^٣) \"المصنف\" ٢/ ٤٩٦ (١١٤٥٦) كتاب: الجنائز، باب: من كبر على الجنازة ثلاثًا.","vol":"10","page":21},{"text":"قَالَ أبو عمر: لا نعلم أحدًا من فقهاء الأمصار قَالَ: يكبر الإمام خمسًا. إلا ابن أبي ليلى (^١).\nقلتُ: هو رواية عن أبي يوسف حكاها في \"المبسوط\" (^٢)، وهو\nمذهب ابن حزم. وقَالَ: أفٍّ لإجماعٍ يخرج منه علي، وابن مسعود، وأنس، وابن عباس، وابن سيرين، وجابر بن زيد، وغيرهم بأسانيد في غاية الصحة، ويدعي الإجماع بخلاف هؤلاء بأسانيد واهية (^٣).\nوعند أبي حنيفة وأبي يوسف: لا يتابعه في الخامسة بل يسلم (^٤).\nوقال أحمد وأهل الحديث: يكبر معه خمسًا وسبعًا (^٥). وعند المالكية: إذا زاد ففي التسليم والانتظار قولان، وإن سلم بعد ثلاث كبرها ما لم يطل فتعاد ما لم تدفن (^٦). وعندنا: لو زاد على الأربع لم تبطل على الأصح، ولو خمس إمامه لم يتابعه في الأصح بل يسلم أو ينتظر ليسلم معه (^٧). وقال عياض: جاء التكبير إلى ثمانٍ، وثبت على أربع حين مات النجاشي (^٨).\nوقال السرخسي في \"مبسوطه\": اختلف الصحابة من ثلاث إلى أكثر من تسع (^٩).\n_________\n(^١) \"الاستذكار\" ٨/ ٢٤٠.\n(^٢) \"المبسوط\" ٢/ ٦٣.\n(^٣) \"المحلى\" ٥/ ١٢٤، ١٢٧.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٨٩، \"الهداية\" ١/ ٩٨.\n(^٥) انظر: \"المغني\" ٣/ ٤٤٧ - ٤٥٠، \"المبدع\" ٢/ ٢٥٦.\n(^٦) \"انظر: \"عقد الجواهر الثمينة\" ١/ ١٩١، \"مواهب الجليل\" ٣/ ١٨، \"الخرشي على\nمختصر خليل\" ٢/ ١١٩.\n(^٧) انظر: \"روضة الطالبين\" ٢/ ١٢٤.\n(^٨) \"إكمال المعلم\" ٣/ ٤١٦.\n(^٩) \"المبسوط\" ٢/ ٤١٦.","vol":"10","page":22},{"text":"قلتُ: وكبر على أهل بدر وبني هاشم سبعًا لشرفهم، ولم يبين في أثر أنس هل رفعت الجنازة أم لا؟ قَالَ ابن حبيب: إذا ترك بعض التكبير جهلًا أو نسيانًا أتم ما بقي من التكبير، وإن رفعت إذا كان بقرب ذلك، فإن طال ولم تدفن أعيدت الصلاة عليها، وإن دفنت تركت (^١). وفي \"العتبية\" نحوه عن مالك (^٢).\nوعندنا خلاف في البطلان (^٣) إذا رفعت في أثناء الصلاة، والأصح الصحة (^٤)، ولو صلَّى عندنا عليها قبل وضعها، ففي الصحة وجهان (^٥) في \"البحر\".\n_________\n(^١) انظر: \"التاج والإكليل\" ٣/ ١٨.\n(^٢) انظر: \"المنتقى\" ٢/ ١٥.\n(^٣) ورد بهامش الأصل ما نصه: كونها تبطل وجه في \"البحر\".\n(^٤) قال النووي ﵀ في \"المجموع\" ٥/ ٢٠٢:\nقال أصحابنا: ويستحب أن لا ترفع الجنازة حتى يتم المسبوقون ما عليهم، فإن رفعت لم تبطل صلاتهم بلا خلاف، بل يتمونها.\n(^٥) انظر: \"حاشية عميرة\" ١/ ٣٤٧.","vol":"10","page":23},{"text":"<span data-type='title' id=toc-1082>٦٥ - باب قِرَاءَةِ فَاتِحَةِ الكِتَابِ عَلَى الجَنَازَةِ</span>\nوَقَالَ الحَسَنُ: يَقْرَأُ عَلَى الطِّفْلِ بِفَاتِحَةِ الكِتَابِ وَيَقُولُ: اللَّهُمَّ اجْعَلْهُ لَنَا فَرَطًا وَسَلَفًا وَذُخْرا.\n\n١٣٣٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ، عَنْ طَلْحَةَ قَالَ: صَلَّيْتُ خَلْفَ ابْنِ عَبَّاسٍ ﵄. حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ طَلْحَةَ بْنِ عَبْدِ اللهِ بْنِ عَوْفٍ قَالَ: صَلَّيْتُ خَلْفَ ابْنِ عَبَّاسٍ ﵄ عَلَى جَنَازَةٍ فَقَرَأَ بِفَاتِحَةِ الكِتَابِ قَالَ: لِيَعْلَمُوا أَنَّهَا سُنَّةٌ. [فتح: ٣/ ٢٠٣]\nوعن طلحة بن عبد الله بن عوف من طريقين: قَالَ: صَلَّيْتُ خَلْفَ ابن عَبَّاسٍ عَلَى جَنَازَةٍ فَقَرَأَ بِفَاتِحَةِ الكِتَابِ، قَالَ: لِيَعْلمُواَ أَنَّهَا سُنَّةٌ.\nأما أثر الحسن فذكره أبو نصر عبد الوهاب بن عطاء الخفاف في \"الجنائز\"، فقال: سئل شعبة عن الصلاة على الصبي والسقط، وأنا عن قتادة، عن الحسن أنه كان يكبر، ثم يقرأ بفاتحة الكتاب، ثم يقول: اللهم اجعله لنا سلفًا وفرطًا وأجرًا.\nوالفرط والفارط: المتقدم في طلب الماء، فكأنه يقول: اجعله لنا متقدم خير بين أيدينا. وقيل: كرره لاختلاف اللفظ وهو السالف. قَالَ ابن فارس (^١): احتسب فلان ابنه، إذا مات كبيرًا، وافترطه إذا مات صغيرًا (^٢).\nوأما أثر ابن عباس فهو مرفوع؛ لأنه كقول الصحابي: من السنة\n_________\n(^١) ورد بهامش الأصل ما نصه: تقدم ذكر ذلك عن ابن فارس.\n(^٢) \"مجمل اللغة\" ١/ ٢٣٤. وقد تقدم نقله.","vol":"10","page":24},{"text":"كذا (^١)، وللنسائي: حق وسنة (^٢)، وللترمذي: من تمام السنة، ثم روى من طريق مقسم عنه أنه - ﷺ - قرأ على الجنازة بفاتحة الكتاب. وقال: ليس إسناده بذاك القوي، والصحيح عن ابن عباس قوله: من السنة (^٣).\nوقال الإسماعيلي: جمع البخاري بين الإسنادين، والمتن مختلف، ففي حديث غندر أنه حق وسنة.\nقَالَ غندر: نعم إنه حق وسنة. وفي حديث سفيان: من السنة، أو من تمام السنة. وللشافعي من حديث ابن عجلان عن سعيد بن أبي سعيد: سمعت ابن عباس يجهر بفاتحة الكتاب على الجنازة ويقول: إنما فعلت هذا لتعلموا أنها سنة (^٤). وقال الحاكم: صحيح على شرط مسلم، قَالَ: وقد أجمعوا أن قول الصحابي سنة، حديث مسند، وله شاهد مفسر، فذكره من حديث جابر، وابن عباس (^٥).\n_________\n(^١) قال النووي ﵀ في \"المجموع\" ١/ ٩٩:\nإذا قال الصحابي: أمرنا بكذا، أو نهينا عن كذا، أو من السنة كذا، أو مضت السنة بكذا، أو السنة كذا، ونحو ذلك، فكله مرفوع إلى رسول الله - ﷺ - على مذهبنا الصحيح المشهور، ومذهب الجماهير، ولا فرق بين أن يقول ذلك في حياة رسول الله - ﷺ - أو بعده، صرح به الغزالي وآخرون، وقال الإمام أبو بكر الإسماعيلي من أصحابنا: له حكم الموقوف على الصحابي، وأما إذا قال التابعي: من السنة كذا ففيه وجهان حكاهما القاضي أبو الطيب الطبري: الصحيح منهما والمشهور: أنه موقوف على بعض الصحابة، والثاني: أنه مرفوع إلى رسول - ﷺ - ولكنه مرفوع مرسل.\n(^٢) \"سنن النسائي\" ٤/ ٧٥ كتاب: الجنائز، باب: الدعاء.\n(^٣) \"سنن الترمذي\" (١٠٢٦، ١٠٢٧) كتاب: الجنائز، باب: ما جاء في القراءة على الجنازة بفاتحة الكتاب.\n(^٤) \"مسند الشافعي\" ١/ ٢١٠ (٥٨٠) باب: صلاة الجنائز وأحكامها.\n(^٥) \"المستدرك\" ١/ ٣٥٨ كتاب: الجنائز.","vol":"10","page":25},{"text":"وعند الشافعي أنها ركن في أول تكبيرة (^١)، وبه قَالَ أحمد، وإسحاق، وأشهب (^٢)، وسماها بعض أصحابه: شرطًا. وهو مجاز، وخالف فيه الأئمة الثلاثة، وهو قول ابن عمر (^٣)، وعن الحسن أنه يقرأ بها في كل تكبيرة (^٤)، وعن الحسن بن علي: يقرأ ثلاث مرات (^٥). وعن المسور بن مخرمة أنه قرأ في الأولى بأم القرآن وسورة وجهر (^٦)، دليل مالك أنه ركن من أركان الصلاة، فلم يكن من شرط صحته قراءة أم القرآن كسجود التلاوة. قَالَ الداودي: أحسب أن ابن عباس تأول قوله - ﷺ -: \"لا صلاة لمن لم يقرأ بأم القرآن\" (^٧) قَالَ: وذلك ليس من هذا في شيء، ولو كان على عمومه لكان الدعاء غير جائز إلا بعد قراءتها، ولكانت الصلاة على النبي - ﷺ - كذلك، قلتُ: هو مذهبنا. وقد قَالَ - ﷺ -: \"استغفروا لأخيكم\" (^٨) ولم يذكر قراءة.\nوفي قول ابن عباس: (لتعلموا أنها سنة) رد على الداودي، وقال أبو عبد الملك: لعل ابن عباس سمع ذلك من رسول الله - ﷺ - مرة، ولم يجر عليه العمل بعد ذلك.\n_________\n(^١) انظر: \"البيان\" ٣/ ٦٦، \"روضة الطالبين\" ٢/ ١٢٥.\n(^٢) انظر: \"عقد الجواهر الثمينة\" ١٩١، \"المغني\" ٣/ ٤١١.\n(^٣) رواه ابن أبي شيبة ٢/ ٤٩٢ (١١٤٠٤) باب: من قال: ليس على الجنازة قراءة.\n(^٤) رواه ابن أبي شيبة ٢/ ٤٩٢ (١١٣٩٥) باب: من قال: يقرأ على الجنازة بفاتحة الكتاب.\n(^٥) رواه ابن المنذر في \"الأوسط\" ٥/ ٤٣٩.\n(^٦) انظر: التخريج السابق.\n(^٧) سبق الحديث برقم (٧٥٦) كتاب: الأذان، باب: وجوب القراءة للإمام والمأموم.\n(^٨) رواه أبو داود من حديث عثمان بن عفان (٣٢٢١) كتاب: الجنائز، باب: الاستغفار عند القبر للميت، والبزار في \"البحر الزخار\" ٢/ ٩١ (٤٤٥)، والحاكم ١/ ٣٧٠ كتاب: الجنائز، وقال: صحيح الإسناد،، وصححه الألباني في \"صحيح الجامع الصغير\" (٩٤٥).","vol":"10","page":26},{"text":"وقال ابن بطال: اختلف العلماء في قراءة الفاتحة على الجنازة، فروي عن ابن مسعود، وابن الزبير، وابن عباس، وعثمان بن حنيف، وأبي أمامة بن سهل بن حنيف، أنهم كانوا على ظاهر حديث ابن عباس، وهو قول مكحول والحسن، وبه قَالَ الشافعي، وأحمد، وإسحاق، وقالوا: ألا ترى قول ابن عباس: لتعلموا أنها سنة، والمراد: سنة رسول الله - ﷺ -.\nوذكر أبو عبيد في \"فضائله\" عن مكحول قَالَ: أم القرآن قراءة ومسألة (^١) ودعاء. وممن لا يقرأ عليها وينكر ذلك عمر، وعلي، وابن عمر، وأبو هريرة. ومن التابعين: عطاء، وطاوس، وسعيد بن المسيب، وابن سيرين، وسعيد بن جبير، والشعبي، والحكم (^٢)، وبه قَالَ مالك، والثوري، وأبو حنيفة، وأصحابه. قَالَ مالك: الصلاة على الجنازة إنما هو دعاء، وليس قراءة فاتحة الكتاب معمولًا بها ببلدنا. وعبارة ابن الحاجب: ولا يستحب دعاء معين اتفاقًا. ولا قراءة الفاتحة على المشهور.\nوقال الطحاوي: يحتمل أن تكون قراءة من قرأها من الصحابة على وجه الدعاء لا على وجه التلاوة، وقالوا: إنها سنة. يحتمل أن الدعاء سنة لما روي عن جماعة من الصحابة والتابعين أنهم أنكروا ذلك، ولما لم يقرأ بعد التكبيرة الثانية دل أنه لا يقرأ فيما قبلها؛ لأن كل تكبيرة قائمة مقام ركعة، ولما لم يتشهد في آخرها دل على أنه لا قراءة فيها (^٣)، ولا يلزم ذلك؛ إذ كل تكبيرة لها واجب مستقل.\n_________\n(^١) \"فضائل القرآن\" ص ٢٢٣.\n(^٢) روى هذِه الآثار ابن المنذر في \"الأوسط\" ٥/ ٤٣٧ - ٤٣٨.\n(^٣) \"شرح ابن بطال\" ٣/ ٣١٦ - ٣١٧.","vol":"10","page":27},{"text":"فرع:\nعندنا: يدعو للمؤمنين في الثانية استحبابًا، وللميت في الثالثة والرابعة، اللهم لا تحرمنا (^١).\nفرع:\nهل يستحب قراءة السورة عندنا أم لا؟ فيه وجهان: أصحهما: لا.\nونقل الإمام فيه إجماع العلماء (^٢).\nوالثاني: يستحب قراءة سورة قصيرة (^٣)، وفيه حديث. قَالَ البيهقي: إنه غير محفوظ (^٤). والأصح أنه لا يأتي بافتتاح، نعم يتعوذ (^٥).\n_________\n(^١) انظر: \"مختصر المزني\" ١/ ١٨٢، \"البيان\" ٣/ ٦٨، ٧٠.\n(^٢) انظر \"المجموع\" ٥/ ١٩٢.\n(^٣) انظر: \"البيان\" ٣/ ٦٦ - ٦٧.\n(^٤) \"السنن الكبرى\" ٤/ ٣٨ كتاب: الجنائز، باب: القراءة في صلاة الجنازة.\n(^٥) انظر: \"المجموع\" ٥/ ١٩٣.","vol":"10","page":28},{"text":"<span data-type='title' id=toc-1083>٦٦ - باب الصَّلَاةِ عَلَى القَبْرِ بَعْدَ مَا يُدْفَنُ</span>\n١٣٣٦ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنِي سُلَيْمَانُ الشَّيْبَانِيُّ قَالَ: سَمِعْتُ الشَّعْبِيَّ قَالَ: أَخْبَرَنِي مَنْ مَرَّ مَعَ النَّبِيِّ - ﷺ - عَلَى قَبْرٍ مَنْبُوذٍ، فَأَمَّهُمْ وَصَلَّوْا خَلْفَهُ. قُلْتُ: مَنْ حَدَّثَكَ هَذَا يَا أَبَا عَمْرٍو؟ قَالَ: ابْنُ عَبَّاسٍ ﵄. [انظر: ٨٥٧ - مسلم: ٩٥٤ - فتح: ٣/ ٢٠٤]\n\n١٣٣٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الفَضْلِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ أَسْوَدَ -رَجُلًا أَوِ امْرَأَةً- كَانَ يَقُمُّ المَسْجِدَ فَمَاتَ، وَلَمْ يَعْلَمِ النَّبِيُّ - ﷺ - بِمَوْتِهِ، فَذَكَرَهُ ذَاتَ يَوْمٍ فَقَالَ: \"مَا فَعَلَ ذَلِكَ الإِنْسَانُ؟ \". قَالُوا: مَاتَ يَا رَسُولَ اللهِ. قَالَ: \"أَفَلَا آذَنْتُمُونِي؟ \". فَقَالُوا: إِنَّهُ كَانَ كَذَا وَكَذَا -قِصَّتَهُ- قَالَ: فَحَقَرُوا شَأْنَهُ. قَالَ: \"فَدُلُّونِي عَلَى قَبْرِهِ\". فَأَتَى قَبْرَهُ فَصَلَّى عَلَيْهِ. [انظر: ٤٥٨ - مسلم: ٩٥٦ - فتح: ٣/ ٢٠٤]\nذكر فيه حديث الشعبي السالف في باب: الصلاة على الجنازة (^١) وغيره.\nوحديث أبي هريرة في ذاك المسكين: (فَصَلَّى عَلَيْهِ). وهذا الحديث سلف بعضه في باب: الإذن بالجنازة معلقًا (^٢)، ومسندًا في باب: كنس المسجد (^٣)، وقد أسلفنا هناك فوائده.\nو(يقم المسجد)، أي: يكنسه، والقمامة: الكناسة.\nوقوله: (فحقروا شأنه). قَالَ الداودي: ليس كذلك. وقد بين أنهم إنما امتنعوا للظلمة، وكراهية إيقاظه.\nوقد اختلف العلماء فيمن فاتته الصلاة على الجنازة هل يصلي على\n_________\n(^١) برقم (١٣٢٢).\n(^٢) برقم (١٢٤٧) كتاب: الجنائز.\n(^٣) برقم (٤٥٨) كتاب: الصلاة.","vol":"10","page":29},{"text":"القبر؟ فروي عن طائفة من الصحابة وأتباعهم جوازه، وبه قَالَ الشافعي وأحمد (^١)، واحتجوا بأحاديث الباب وغيرها، وقالوا: لا يصلى على قبر إلا قرب ما يدفن. وأكثر ما حدوا فيه شهرًا، إلا إسحاق فإنه قَالَ: (يصلي الغائب على القبر إلى شهر) (^٢)، والحاضر إلى ثلاثة (^٣).\nوكره قوم الصلاة على القبر، وروي عن ابن عمر أنه كان إذا انتهى إلى جنازة قد صلي عليها دعا وانصرف ولم يصل عليها (^٤)، وهو قول مالك. قَالَ ابن القاسم: قلتُ لمالك: فالحديث؟ قَالَ: قد جاء، وليس عليه العمل (^٥).\nوقال أبو الفرج: إنه خاص به؛ لقوله - ﷺ -: \"إن هذِه القبور مملوءة ظلمة على أهلها حَتَّى أصلي عليها\" (^٦) وعبارة ابن الحاجب، ولا يصلى على قبر على المشهور، فإن دفن بغير صلاة فقولان، وعلى النفي. ثالثها: يخرج ما لم يطُل (^٧).\nوقال أبو حنيفة: لا يصلى على (قبر) (^٨) مرتين، إلا أن يصلي عليها\n_________\n(^١) انظر: \"الأم\" ١/ ٢٤٠، \"المبدع\" ٢/ ٢٥٩.\n(^٢) في الأصل: (يصلي الغائب من شهر إلى شهر) والمثبت من مصادر التخريج.\n(^٣) انظر: \"المغني\" ٣/ ٣٥٥، \"المحلى\" ٥/ ١٤٠.\n(^٤) رواه عبد الرزاق ٣/ ٥١٩ (٦٥٤٥) كتاب: الجنائز، باب: الصلاة على الميت بعد ما يدفن.\n(^٥) انظر: \"المدونة\" ١/ ١٦٤.\n(^٦) رواه مسلم (٩٥٦) كتاب: الجنائز، باب: الصلاة على القبر، وأحمد ٢/ ٣٨٨، والطيالسي في \"مسنده\" ٤/ ١٩٤ (٢٥٦٨)، وأبو يعلى في \"مسنده\" ١١/ ٣١٤ (٦٤٢٩)، وابن حبان في \"صحيحه\" ٧/ ٣٥٥ - ٣٥٦ (٣٠٨٦): كتاب الجنائز، باب: فصل في الصلاة على الجنازة.\n(^٧) \"مختصر ابن الحاجب\" ص ٦٧ - ٦٨.\n(^٨) كذا في الأصل ولعل الصواب: جنازة.","vol":"10","page":30},{"text":"غير وليها، فيعيد وليها الصلاة عليها (^١). وقال الطحاوي: يسقط الفرض بالصلاة الأولى إذا صلى عليها الولي، والثانية لو فعلت لم تكن فرضًا، فلا يصلى عليه؛ لأنهم لا يختلفون أن الولي إذا صلى عليه، لم يجز له إعادة الصلاة ثانيًا؛ لسقوط الفرض. قَالَ: وكذلك غيره من الناس، إلا أن يكون الذي صلى عليها غير الولي فلا يسقط حق الولي؛ لأن الولي كان إليه فعل فرض الصلاة على الميت.\nوما روي عن الشارع في إعادة الصلاة، فلأنه كان إليه فرض فعل الصلاة، فلم يكن يسقطه فعل غيره. وقد كان - ﷺ - تقدم إليهم أن يعلموه. وقد قَالَ - ﷺ -: \"لا يموت منكم ميت ما دمت بين أظهركم إلا آذنتموني به؛ فإن صلاتي عليه رحمة\" (^٢).\nوقد ذكر ابن القصار نحو هذِه الحجة سواء، واحتج أيضًا بالإجماع في ترك الصلاة على قبر النبي - ﷺ -. ولو جاز ذلك لكان قبره أولى أن يصلى عليه أبدًا، وكذا أبو بكر وعمر، فلما لم ينقل أن أحدًا صلى عليهم كان ذلك من أقوى الدلالة على أنه لا يجوز.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٤٢.\n(^٢) رواه النسائي ٤/ ٨٤ - ٨٥ كتاب: الجنائز، باب: الصلاة على القبر، وابن ماجه (١٥٢٨) كتاب: الجنائز، باب: ما جاء في الصلاة على القبر، وأحمد ٤/ ٣٨٨، وأبو يعلى ٢/ ٢٣٦ - ٢٣٧ (٩٣٧).\nوابن حبان في \"صحيحه\" ٧/ ٣٥٦ - ٣٥٧ (٣٠٨٧) كتاب: الجنائز، باب: فصل في الصلاة على الجنازة، والطبراني ٢٢/ ٢٤٠ (٦٢٨)، والحاكم ٣/ ٥٩١ كتاب: معرفة الصحابة، والبيهقي ٤/ ٤٨ كتاب: الجنائز، باب: الصلاة على القبر بعد ما يدفن الميت.\nوصححه الألباني في \"الإرواء\" ٣/ ١٨٥ (٧٣٦)، وانظر: \"مختصر اختلاف العلماء\" ١/ ٣٩٤.","vol":"10","page":31},{"text":"واختلفوا فيمن دفن ونسيت الصلاة عليه، فقال أبو حنيفة ومحمد: يصلى على القبر ما بينهم وبين ثلاث (^١). وقال ابن وهب: إذا ذكروا ذلك عند انصرافهم من دفنه، فإنه لا ينبش، وليصلوا على قبره. وقاله يحيى بن يحيى (^٢): وعن ابن القاسم أنه يخرج بحضرة ذلك ويصلى عليه، وإن خافوا أن يتغير (^٣). وقاله عيسى بن دينار، وعن ابن القاسم قَالَ: وكذلك إذا نسوا غسله مع الصلاة عليه (^٤). وعن مالك: إذا نسيت حين فرغ من دفنه، لا ينبش، ولا يصلى على قبره، ولكن يدعون له. وهو قول أشهب وسحنون، ولم يروا بالصلاة على القبر (^٥).\n_________\n(^١) هذا القول منسوب في \"المبسوط\" ٢/ ٦٩، \"بدائع الصنائع\" ١/ ٣١٥ لأبي يوسف ومحمد.\n(^٢) كذا بالأصل، أما قول يحيى بن يحيى فهو: لا يُنْبَشُ، قَرُبَ ذلك أو بعُدَ، وليصلوا على قبره، انظر: \"النوادر والزيادات\" ١/ ٦٣١.\n(^٣) كذا بالأصل، وتتمة الكلام: وإن خافوا أن يتغير، صلوا على قبره، انظر: \"النوادر\nوالزيادات\" ١/ ٦٣١.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٦٣٠ - ٦٣١.\n(^٥) انظر: \"المنتقى\" ٢/ ١٥، \"البيان والتحصيل\" ٢/ ٢٥٥.","vol":"10","page":32},{"text":"<span data-type='title' id=toc-1084>٦٧ - باب المَيِّتُ يَسْمَعُ خَفْقَ النِّعَالِ</span>\n١٣٣٨ - حَدَّثَنَا عَيَّاشٌ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ قَالَ: وَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا ابْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"العَبْدُ إِذَا وُضِعَ فِي قَبْرِهِ، وَتُوُلِّيَ وَذَهَبَ أَصْحَابُهُ، حَتَّى إِنَّهُ لَيَسْمَعُ قَرْعَ نِعَالِهِمْ، أَتَاهُ مَلَكَانِ فَأَقْعَدَاهُ فَيَقُولَانِ لَهُ: مَا كُنْتَ تَقُولُ فِي هَذَا الرَّجُلِ مُحَمَّدٍ - ﷺ -؟ فَيَقُولُ: أَشْهَدُ أَنَّهُ عَبْدُ اللهِ وَرَسُولُهُ. فَيُقَالُ: انْظُرْ إِلَي مَقْعَدِكَ مِنَ النَّارِ، أَبْدَلَكَ اللهُ بِهِ مَقْعَدًا مِنَ الجَنَّةِ -قَالَ النَّبِيُّ: - ﷺ - فَيَرَاهُمَا جَمِيعًا- وَأَمَّا الكَافِرُ -أَوِ المُنَافِقُ- فَيَقُولُ: لَا أَدْرِي، كُنْتُ أَقُولُ مَا يَقُولُ النَّاسُ. فَيُقَالُ: لَا دَرَيْتَ وَلَا تَلَيْتَ. ثُمَّ يُضْرَبُ بِمِطْرَقَةٍ مِنْ حَدِيدٍ ضَرْبَةً بَيْنَ أُذُنَيْهِ، فَيَصِيحُ صَيْحَةً يَسْمَعُهَا مَنْ يَلِيهِ إِلاَّ الثَّقَلَيْنِ\". [١٣٧٤ - مسلم: ٢٨٧٠ - فتح: ٣/ ٢٠٥]\nحدثنا عَيَّاشٌ، ثنا عَبْدُ الأَعْلَى، ثنا سَعِيدٌ: وَقَالَ لِي خَلِيفَةُ: ثنا ابن زُرَيْع، ثنا سَعيدٌ عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"الْعَبْدُ إِذَا وُضِعَ فِي قبْرِهِ، وَتُوُلِّيَ وَذَهَبَ أَصْحَابُهُ، حَتَّى إِنَّهُ لَيَسْمَعُ قَرْعَ نِعَالِهِمْ، أَتَاهُ مَلَكَانِ .. \" الحديث.\nوعند مسلم قَالَ قتادة، وذكر أنه يفسح له في قبره سبعون ذراعًا ويملأ عليه خضرًا إلى يوم يبعثون (^١).\nوقوله: (وقال لي خليفة). قد سلف أنه إذا قَالَ مثل هذا، يكون أخذه عنه في المذاكرة غالبًا، لا جرم. قَالَ أبو نعيم الأصبهاني: إن البخاري رواه عن خليفة وعياش الرقام.\nوللالكائي: \"لولا أن لا تدافنوا لدعوت الله أن يسمعكم عذاب\n_________\n(^١) \"صحيح مسلم\" (٢٨٧٠/ ٧٠) كتاب: الجنة ونعيمها، باب: عرض مقعد الميت من الجنة أو النار عليه وإثبات عذاب القبر والتعوذ منه.","vol":"10","page":33},{"text":"القبر\" (^١). وفي الباب عن أبي هريرة (^٢) والبراء (^٣)، وللترمذي: \"ملكان أسودان أزرقان يقال لأحدهما: المنكر، والآخر: النكير\" (^٤) وفي \"الأوسط\" للطبراني: \"أعينهما مثل قدور (النحاس) (^٥)، وأنيابهما مثل صياصي البقر\" (^٦) وللنسائي في \"كناه\": \"منكر ونكير وأنكر\" زاد ابن الجوزي بسند ضعيف: \"ناكور وسيدهم رومان\".\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nقوله: (\"إذا وضع في قبره\") كيفية وضعه: أن يكون مستقبل القبلة على شقه الأيمن؛ لأنه كذلك فعل برسول الله - ﷺ -، وكذلك كان يفعله،\n_________\n(^١) \"شرح أصول اعتقاد أهل السنة والجماعة\" ٦/ ١٢٠٣ (٢١٣١).\n(^٢) رواه الترمذي (١٠٧١) كتاب: الجنائز، باب: ما جاء في عذاب القبر، وابن أبي عاصم في \"السنة\" ص ٤٠٢ - ٤٠٣ (٨٦٤)، وابن حبان في \"صحيحه\" ٧/ ٣٨٦ (٣١١٧) كتاب: الجنائز، باب: فصل في أحوال الميت، والآجرى في \"الشريعة\" ٣/ ١٢٨٨ - ١٢٨٩ (٨٥٨)، وقال الترمذي: حديث أبي هريرة حديث حسن غريب، وحسنه الألباني في \"صحيح الترمذي\" (٨٥٦)، وانظر \"الصحيحة\" (١٣٩١).\n(^٣) رواه أبو داود (٤٧٥٣ - ٤٧٥٤) كتاب: السنة، باب: المسألة في القبر وعذاب القبر، والنسائي ٤/ ٧٨ كتاب: الجنائز، باب: الوقوف للجنائز، وابن ماجه (١٥٤٩) كتاب: الجنائز، باب: ما جاء في الجلوس في المقابر.\nوأحمد ٤/ ٢٨٧ - ٢٨٨، والطبري في \"تفسيره\" ٧/ ٤٥٠ (٢٠٧٧١)، والحاكم ١/ ٣٧ - ٣٨ كتاب: الإيمان.\nوصححه الألباني في \"المشكاة\" ١/ ٥١٢ (١٦٣٠).\n(^٤) \"سنن الترمذي\" (١٠٧١) كتاب: الجنائز، باب: ما جاء في عذاب القبر.\n(^٥) في الأصل: الناس، والصواب ما أثبتناه من مصادر التخريج.\n(^٦) \"المعجم الأوسط\" ٥/ ٤٤ (٤٦٢٩)، وقال: لم يرو هذا الحديث عن أبي أمامة بن سهل ومحمد بن عبد الرحمن بن ثوبان إلا موسى بن جبير، تفرد به ابن لهيعة، وقال الهيثمي في \"المجمع\" ٣/ ٥٤: فيه كلام.","vol":"10","page":34},{"text":"فلو وضع على اليسار كره ولم ينبش. وقضية كلام بعض أصحابنا أنه لا يجوز. وأما وضعه للقبلة فهو واجب على الأصح (^١).\nوقوله: (\"وتولى وذهب عنه أصحابه\") كرر اللفظ، والمعنى واحد.\nثانيها:\n(\"قرع نعالهم\"): صوتها عند المشي. وهو دال على جواز لبس النعل لزائر القبور الماشي بين ظهرانيها.\nوأما حديث: صاحب السبتيتين: \"ألقِ سبتيتيك\" أخرجه الحاكم عن بشير بن الخصاصية، وصحح إسناده (^٢)، وكذا ابن حزم (^٣). وقال أحمد: إسناده جيد (^٤). وقال عبد الله بن أحمد: سمعت بعض الأشياخ -وأظنه أبي- يقول: كان يزيد بن زريع في جنازة فأراد أن يدخل المقابر فوقف. وقال: حديث حسن، وشيخ ثقة، وخلع نعليه ودخل.\nوفي \"علل الخلال\": قَالَ محمد بن عوف: رأيتُ أحمد أتى المقبرة\n_________\n(^١) انظر: \"روضة الطالبين\" ٢/ ١٣٤ - ١٣٥.\n(^٢) \"المستدرك\" ١/ ٣٧٣.\nورواه أبو داود (٣٢٣٠)، والنسائي ٤/ ٩٦، وابن ماجه (١٥٦٨)، والبخاري في \"الأدب المفرد\" (٧٧٥، ٨٢٩)، والبيهقي ٤/ ٨٠ من طريق الأسود بن شيبان عن خالد بن سميرعن بشير بن نهيك عن بشير، به.\n(^٣) انظر: \"المحلى\" ٥/ ١٤٢ - ١٤٣.\n(^٤) نقله عنه صاحب \"المغني\" ٣/ ٥١٤.\nوروى ابن ماجه (١٥٦٨) عن محمد بن بشار عن عبد الرحمن بن مهدي قال: كان عبد الله بن عثمان يقول: حديث جيد ورجل ثقة.\nوقال النووي في \"المجموع\" ٥/ ٢٨٨، وفي \"خلاصة الأحكام\" ٢/ ١٠٦٩ - ١٠٧٠ (٣٨١٨)، وفي \"الأذكار\" (٤٩٢، ٨١٤): إسناده حسن.\nوقال الحافظ الذهبي في \"المهذب\" ٣/ ١٤٣١ (٦٤٠١): إسناده صالح. وصحح الألباني إسناده في \"الإرواء\" (٧٦٠).","vol":"10","page":35},{"text":"فنزع نعليه، فسئل عن ذلك، فحَدَّثنَا بحديث بشير.\nوذكر عبد الحق عن ابن أيمن أن بشيرًا هو المقول له (^١)، فأجاب الخطابي عنه بأن قَالَ: يشبه أن يكون إنما كره ذلك لما فيها من الخيلاء؛ لأنها من لباس أهل الشرف والتنعم، فأحب أن يكون دخوله المقبرة على زي التواضع والخشوع (^٢). واعترضه ابن الجوزي فقال: هذا تكلف منه؛ لأن ابن عمر كان يلبس النعال السبتية، ويتوخى السنة في نعاله، إما لأن نعاله - ﷺ - كانت سبتية، أو لأن السبتية تشبهها، وما كان ابن عمر يقصد التنعم بل يقصد السنة.\nوليس في هذا الحديث سوى الحكاية عمن يدخل المقابر، وذلك لا يقتضي إباحة ولا تحريمًا، ويدل على أنه أمره بخلعهما احترامًا للقبور؛ لأنه نهى عن الاستناد إليه والجلوس عليه، وأحسن من ذلك كله أنه ورد في بعض الأحاديث أن صاحب القبر كان يسأل فلما سمع صرير السبتيتين أصغى إليه، فكاد يهلك؛ لعدم جواب الملكين، فقال له - ﷺ -: \"ألقهما؛ لئلا تؤذي صاحب القبر\" ذكره أبو عبد الله الحكيم الترمذي. وأبعد ابن حزم فقال: يحرم المشي بهما بين القبور (^٣)، ولا يكره عندنا المشي بالنعلين فيها (^٤). وقال الماوردي: يخلعهما، على طِبق الحديث (^٥). وكرهه أحمد كما سلف (^٦)، وسواء فيه النعل والخف، وأكثر أهل العلم لا يرون بذلك بأسًا.\n_________\n(^١) \"الأحكام الوسطى\" ٢/ ١٤٨ - ١٤٩ حيث قال: خرج محمد بن عبد الملك بن أيمن عن بشير … الحديث.\n(^٢) \"معالم السنن\" ١/ ٢٧٦.\n(^٣) \"المحلى\" ٥/ ١٣٧.\n(^٤) انظر: \"البيان\" ٣/ ١٢٥.\n(^٥) \"الحاوي\" ٣/ ٦٩.\n(^٦) انظر: \"المغني\" ٣/ ٥١٤.","vol":"10","page":36},{"text":"ثالثها:\nقوله: (\"أتاه ملكان\") هما منكر ونكير كما سلف.\nوقوله: \"فيراهما جميعًا\" يعني: الجنة والنار، وقوله: (\"وأما الكافر، أو المنافق\") الذي يدل عليه الحديث أنه المنافق؛ لأنه يقر بلسانه ولا يصدق بقلبه، فيقول: \"لا أدري كنت أقول ما يقول الناس\". والكافر لم يكن يقول ذلك.\nرابعها:\nقوله: (\"فيقال له: لا دريت\") قَالَ الداودي: أي: لا وقفت على مقامك هذا، ولا في البعث: (\"ولا تليت\"): قَالَ: أي: لا تَبِعتَ الحق.\nوقال غيره: وقع هنا: \"تليت\" على وزن فعلت، والصواب: لا أتليت. على وزن (أفعلت) (^١). من قولك: ما ألوت. أي: ما استطعت، يريد: لا دريت ولا استطعتَ أن تدري (^٢). قاله الأصمعي.\nوقال الفراء: لا دريتَ ولا ائتليتَ. أي: ولا قصرت في طلب الدراية ثم لا تدري؛ ليكون ذلك أشقى لك. قَالَ: وهو افتعلت، من ألوت في الشيء إذا قصرت فيه.\nقَالَ القزاز: وقيل: الرواية: لا دريت ولا أتليت. من الإتلاء، أي: لا أتلت إبلك. أي: ولا ولدت أولادًا تتلوها. قال ابن سراج: وهذا بعيد في دعاء الملكين للميت، وأي مال له؟! وقيل: لا دريت ولا أحسنت أن تتبع من يدري. وحكي: ولا تليت. بمعنى: تلوت على الاتباع لدريت، وهذا قاله القزاز في مَثَل تقوله العرب في الدعاء على الإنسان. وقول\n_________\n(^١) في الأصل: افتعلت.\n(^٢) \"النهاية في غريب الحديث\" ١/ ١٩٥ - ١٩٦، و\"لسان العرب\" ١/ ٤٤٥.","vol":"10","page":37},{"text":"الداودي غير بيِّن فلا وجه له إلا أنْ يريد: ولا وقفتَ بحجةٍ في مقامك هذا، ولا في البعث. قَالَ أبو عبد الملك: ويقرأ: ولا تليت بإسكان التاء وفتحها، ومعناه بفتحها: ولا اتبعت. مأخوذة من تلاوة القرآن التي يتبع بعضها بعضًا.\nوقال صاحب \"المطالع\": قيل: معناه: لا تلوت، يعني: القرآن.\nأي: لم تدر ولم تتل. أي: لم تنتفع بدرايتك وتلاوتك كما قَالَ: ﴿فَلَا صَدَّقَ وَلَا صَلَّى (٣١)﴾ [القيامة: - ٣١] قاله أبو الحسين، وَرَدَّ قوله ابن الأنباري وغيره، وجاء في \"مسند أحمد\" من حديث البراء بن عازب: \"لا دريت ولا تلوت\" (^١) أي: لم تتل القرآن فلم تنتفع بدرايتك ولا تلاوتك. وهذا التفسير صريح مغن عن كل ما قيل فيه.\nفائدة:\nقيل في قوله تعالى: ﴿فَلِأَنْفُسِهِمْ يَمْهَدُونَ﴾ [الروم: ٤٤] قيل: في القبر إذا انصرف الملكان، إن كان سعيدًا كان روحه في الجنة، وإن كان شقيًّا ففي سجين على صخرة على شفير جهنم في الأرض السابعة.\nوعن ابن عباس: يكون قوم في البرزخ ليسوا في جنة ولا نار. ويدل عليه قصة أصحاب الأعراف، والله أعلم ما يقال لمن يدخل من أصحاب الكبائر، إن كان يقال له: نم صالحًا، أو يسكت عنه.\nوقيل: إن أرواح السعداء تطلع على قبورها، وأكثر ما يكون منها ليلة الجمعة ويومها وليلة السبت إلى طلوع الشمس، فإنهم يعرفون أعمال الأحياء، يسألون: من مات من السعداء ما فعل فلان؟ فإن ذكر خيرًا قَالَ: اللهم ثبته. وإن كان غيره قَالَ: اللهم راجع به. وإن\n_________\n(^١) \"مسند أحمد\" ٤/ ٢٩٥.","vol":"10","page":38},{"text":"قيل لهم: مات. قيل: ألم ياتكم؟ قالوا: إن لله وإنا إليه راجعون، سلك به طريقًا غير طريقنا، هوى به إلى أمه الهاوية. وقيل إنهم: إذا كانوا على قبورهم يسمعون من يسلم عليهم، فلو أذن لهم لردوا السلام (^١).\nخامسها:\nالثقلان: الجن والإنس، قَالَ ابن الأنباري: إنما قيل لهما: الثقلان؛ لأنهما كالثقل للأرض وعليها، والثقل بمعنى: الثقيل، وجمعها: أثقال، ومجراهما مجرى قول العرب: مثْلُ ومَثَل وشبْه وشَبَه، وكانت العرب تقول للرجل الشجاع: ثقل على الأرض، فإذا مات أو قتل سقط ذلك عنها. قالت الخنساء ترثي أخاها:\n_________\n(^١) أما قوله أنها تطلع على قبورها وأكثر ما يكون منها ليلة الجمعة ويومها وليلة السبت إلى طلوع الشمس، فهذا تحديد لا دليل عليه.\nوأما قوله إنهم يعرفون أعمال الأحياء فقد روي ما يدل عليه موقوفًا عن أبي الدرداء كما في \"زوائد الزهد\" لنعيم بن حماد (١٦٥) أنه قال: إن أعمالكم تعرض على موتاكم فيسرون ويساءون.\nقال الألباني في \"الصحيحة\" ٦/ ٦٠٧ هذا إسناد رجاله ثقات. اهـ.\nوأما قوله إنهم يسألونهم ما فعل فلان فقد روي ما يدل عليه من حديث أبي هريرة مرفوعًا كما عند النسائي في \"الكبرى\" ١/ ٦٠٣ (١٩٥٩)، وابن حبان ٧/ ٢٨٤ - ٢٨٥ (٣٠١٤)، والحاكم ١/ ٣٥٣ وفيه:\nفيأتون بأرواح المؤمنين فلهم أشد فرحًا به من أحدكم بغائبه يقدم عليه فيسألون: ما فعل فلان، ما فعل فلان؟ فيقولون: دعوه فإنه كان في غم الدنيا، فيقول: قد مات، أما أتاكم؟ فيقولون: ذهب به إلى أمه الهاوية.\nقال الحاكم: صحيح. وصححه الألباني في \"صحيح الترغيب والترهيب\" ٣/ ٤٠١ - ٤٠٢٥ (٣٥٥٩).\nوأخرجه ابن المبارك موقوفًا على أبي أيوب في \"الزهد\" (٤٤٣)، وقال الألباني في \"الصحيحة\" ٦/ ٦٠٤ (٢٧٥٨): إسناده صحيح. اهـ.","vol":"10","page":39},{"text":"أبعد ابن عمرو من آل الشريد … حلت به الأرض أثقالها\nسادسها:\nقوله: (\"ثم يضرب بمطرقة من حديد ضربة\") وفي رواية: \"بمطارق من حديد\" (^١) وفي أخرى: \"ضربة من حديد\" أي: من رجل حديد، فحذف الموصوف وأقام الصفة مقامه، قَالَ أبو الحسن: معناه: من خنق شديد الغضب.\nسابعها:\nسماع قرع نعله وكلامه مع الملكين يبين أن قوله تعالى: ﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي القُبُورِ﴾ [فاطر: ٢٢] أنه على غير العموم، وقال المهلب: لا معارضة بينهما؛ لأن كل ما نسب إلى الموتى من إسماعِ النداء والنوح فهي في هذا الوقت عند الفتنة، أول ما يوضع الميت في قبره أو متى شاء الله إلى أن ترد أرواح الموتى ردها إليهم لما يشاء ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ (٢٣)﴾ [الأنبياء: ٢٣] ثم قَالَ بعد ذلك: لا يسمعون كما قَالَ تعالى: ﴿إِنّكَ لَا تُسْمِعُ المَوْتَى﴾ [النمل: ٨] ﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي القُبُورِ﴾ [فاطر: ٢٢].\nثامنها:\nفيه: أن فتنة القبر حق، وهو مذهب أهل السنة كما ستعلمه -إن شاء الله- في بابه.\nتاسعها:\nالمراد من يليه من الملائكة: الذين يلون فتنته ومسألته وما يليه في قبره، وإنما منعت الجن سماع هذِه الصيحة، ولم تمتع سماع كلام\n_________\n(^١) سيأتي برقم (١٣٧٤) باب،: ما جاء في عذاب القبر.","vol":"10","page":40},{"text":"الميت إذا حمل وقال: قدموني، قدموني. كما سلف؛ لأن كلام الميت حين يحمل إلى قبره فيه حكم الدنيا، وليس فيه شيء من الجزاء والعقوبة؛ لأن الجزاء لا يكون إلا في الآخرة، وإنما كلامه اعتبار لمن سمعه وموعظة فأسمعها الله الجن؛ لأنه جعل فيهم قوة يثبتون بها عند سماعه، ولا يصعقون، بخلاف الإنسان الذي كان يصعق لو سمعه.\nوصيحة الميت في القبر عند فتنته هي عقوبة وجزاء فدخلت في حكم الآخرة؛ فمنع الله الثقلين الذين هما في دار الدنيا سماع عقوبته وجوابه في الآخرة، كما سمَّعه وأسمعه سائر خلقه.","vol":"10","page":41},{"text":"<span data-type='title' id=toc-1085>٦٨ - باب مَنْ أَحَبَّ الدَّفْنَ فِي الأَرْضِ المُقَدَّسَةِ أَوْ نَحْوِهَا</span>\n١٣٣٩ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: \"أُرْسِلَ مَلَكُ المَوْتِ إِلَي مُوسَى ﵉ فَلَمَّا جَاءَهُ صَكَّهُ، فَرَجَعَ إِلَي رَبِّهِ فَقَالَ: أَرْسَلْتَنِي إِلَي عَبْدٍ لَا يُرِيدُ المَوْتَ. فَرَدَّ اللهُ عَلَيْهِ عَيْنَهُ وَقَالَ: ارْجِعْ فَقُلْ لَهُ: يَضَعُ يَدَهُ عَلَى مَتْنِ ثَوْرٍ، فَلَهُ بِكُلِّ مَا غَطَّتْ بِهِ يَدُهُ بِكُلِّ شَعْرَةٍ سَنَةٌ. قَالَ: أَيْ رَبِّ، ثُمَّ مَاذَا؟ قَالَ: ثُمَّ المَوْتُ. قَالَ: فَالآنَ. فَسَأَلَ اللهَ أَنْ يُدْنِيَهُ مِنَ الأَرْضِ المُقَدَّسَةِ رَمْيَةً بِحَجَرٍ\". قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"فَلَوْ كُنْتُ ثَمَّ لأَرَيْتُكُمْ قَبْرَهُ إِلَي جَانِبِ الطَّرِيقِ عِنْدَ الكَثِيبِ الأَحْمَرِ\". [٣٤٠٧ - مسلم: ٢٣٧٢ - فتح: ٣/ ٢٠٦]\nذكر فيه حديث عَبْدِ الرَّزَّاقِ، ثنا مَعْمَرٌ، عَنِ ابن طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: \"أُرْسِلَ مَلَكُ المَوْتِ إِلَي مُوسَى ﵉ فَلَمَّا جَاءَهُ صَكَّهُ، فَرَجَعَ إِلَي رَبِّهِ فَقَالَ: أَرْسَلْتَني إِلَي عَبْدٍ لَا يُرِيدُ المَوْتَ. فَرَدَّ اللهُ عَلَيْهِ عَيْنَهُ .. الحديث .. فَسَأَل اللهَ أَنْ يُدْنِيَهُ مِنَ الأَرْضِ المُقَدَّسَةِ رَمْيَةً بِحَجَرٍ إليه فَلَوْ كنْتُ ثَمَّ لأَرَيْتُكُمْ قَبْرَهُ في جَانِبِ الطَّرِيقِ عِنْدَ الكَثِيبِ الأَحْمَرِ\".\nهذا الحديث ذكره أيضًا في أحاديث الأنبياء، وقال في آخره: وأخبرنا معمر، عن همام ثنا أبو هريرة عن النبي - ﷺ - نحوه (^١). أي: مثل ما ذكره سواء، وفيه زيادة الرفع الذي عابه به الإسماعيلي بقوله: أول هذا الحديث موقوف، وهو ما خرجه مسلم عن محمد بن رافع، ثنا عبد الرزاق، أنا معمر، عن همام قَالَ: هذا ما حَدَّثنا أبو هريرة عن رسول الله - ﷺ -: \"جاء ملك الموت\" الحديث، وفي بعض نسخه قَالَ أبو إسحاق -يعني: إبراهيم بن سفيان-: حَدَّثَنَا محمد بن يحيى\n_________\n(^١) برقم (٣٤٠٧) باب: ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾.","vol":"10","page":42},{"text":"ثنا عبد الرزاق أنا معمر، بمثله (^١)، ووقع في الحميدي أن مسلمًا رواه من جهة همام منفردًا به عن البخاري (^٢). وصوابه: العكس.\nإذا تقرر ذلك فقد أنكر بعض أهل البدع والجهمية هذا الحديث كما قَالَ ابن خزيمة، وقالوا: لا يخلو أن يكون موسى عرف ملك الموت أو لم يعرفه، فإن كان عرفه فقد استخف به، وإن كان لم يعرفه فرواية من روى أنه كان يأتي موسى عيانًا لا معنى لها، ثم إن الله تعالى لم يقتص لملك الموت من اللطمة وفقء العين والله تعالى لا يظلم أحدًا، وهذا اعتراضُ مَنْ أعمى الله بصيرته.\nومعنى الحديث صحيح، وذلك أن موسى لم يبعث الله إليه الملك وهو يريد قبض روحه حينئذ، وإنما بعثه اختبارًا وابتلاءً، كما أمر الله خليله بذبح ولده ولم يُرد إمضاء ذلك، ولو أراد أن تقبض روح موسى حين لطم الملك لكان ما أراد، وكانت اللطمة مباحة عند موسى إذ رأى آدميًا دخل عليه ولا يعلم أنه ملك الموت، وقد أباح الشارع فقء عين الناظر في دار المسلم من غير إذن (^٣) ومحال أن يعلم موسى أنه مَلَك الموت ويفقأ عينه، وقد جاءت الملائكة إلى إبراهيم فلم يعرفهم ابتداء، ولو علمهم لكان من المحال أن يقدم إليهم عجلًا؛ لأنهم لا يطعمون، وقد جاء الملك إلى مريم فلم تعرفه ولو عرفته لما\n_________\n(^١) مسلم (٢٣٧٢/ ١٥٨) كتاب: الفضائل، باب: من فضائل موسى - ﵇ -.\n(^٢) \"الجمع بين الصحيحين\" ٣/ ١٣٩.\n(^٣) سيأتي خبر يدل على ذلك برقم (٥٩٢٤) كتاب: اللباس، باب: الامتشاط. عن سهل بن سعد أن رجلًا اطلع من جحر في دار النبي - ﷺ - والنبي - ﷺ - يحك رأسه بالمدرى، فقال: \"لو علمت أنك تنظر لطعنت بها عينك، إنما جعل الاذن من قبل الأبصار\".","vol":"10","page":43},{"text":"استعاذت منه، وقد دخل الملكان على داود في شبه آدميين يختصمان عنده فلم يعرفهما، وقد جاء جبريل إلى سيدنا رسول الله - ﷺ - وسأله عن الإيمان ولم يعرفه، وقال: \"ما أتاني في صورةٍ قط إلا عرفتُه فيها غير هذه المرة\" (^١) فكيف يستنكر أن لا يعرف موسى الملك حين دخل عليه.\nواعترض على هذا بما في الحديث: \"يا رب أَرْسَلْتَنِي إِلَي عَبْدٍ لَا يُرِيدُ المَوْتَ\"، فلو لم يعرفه موسى لما صح هذا من الملك.\nوأما قول الجهمي: إن الرب تعالى لم يقتص للمَلَك؛ فهو دليل على جهله، ومن أخبره أن بين الملائكة والآدميين قصاصًا؟! ومن أخبره أن ملك الموت طلب القصاص من موسى فلم يقتص له؟! وقد أخبر الله تعالى أن موسى قتل نفسًا ولم يقتص منه، وما الدليل على أن ذلك كان عمدًا، وقد أخبر نبينا - ﷺ - أن الله تعالى لم يقبض نبيًّا حَتَّى يريه مقعده من الجنة ويخيره (^٢) فلم ير أن يقبض روحه قبل أن يريه مقعده من الجنة ويخيره، ويدل على صحة هذا أنه لما رجع إليه ثانيًا استسلم.\nوقول من قَالَ: فقأ عينه بالحجة ليس بشيء لما في الحديث: \"فردَّ الله عينَهُ\"، فإن قيل: رد حجته فغير جيد أيضًا، وقال ابن قتيبة في \"مختلفه\": أذهب موسى العين التي هي تخييل وتمثيل وليست على\n_________\n(^١) هذا جزء من حديث رواه أحمد ١/ ٥٢ - ٥٣، والنسائي في \"الكبرى\" ٣/ ٤٤٦ - ٤٤٧ (٥٨٨٣) كتاب: العلم، باب: توقير العلماء.، والطبراني ١٢/ ٤٣٠ - ٤٣١ من حديث ابن عمر ﵁ وقال الهيثمي في \"مجمع الزوائد\" ١/ ٤١: رواه الطبراني في \"الكبير\" ورجاله.\n(^٢) سيأتي برقم (٤٤٣٧) كتاب: المغازي، باب: مرض النبي - ﷺ - ورواه مسلم برقم (٢٤٤٤) كتاب: \"فضائل الصحابة\" باب: في فضل عائشة.","vol":"10","page":44},{"text":"حقيقته، وعاد ملك الموت إلى حقيقة خلقه الروحاني كما كان ولم ينقص منه شيء (^١)، وذكر ابن عقيل أنه يجوز أن يكون موسى أُذن له في ذلك الفعل بالملك، وابتلي الملك بالصبر عليه كما جرى له مع الخضر.\nوفي قوله: \"يَضَعُ يَدَهُ عَلَى مَتْنِ ثَوْرٍ، فَلَهُ بِكُلِّ مَا غَطَّتْ يَدُهُ بِكُلِّ شَعْرَةٍ سَنَةٌ\" دلالة أن الدنيا بقي منها كثير، وإن كان قد ذهب أكثرها؛ لأنه لم يكن ليعده ما لا تبقى الدنيا إليه، وقيل: فيه الزيادة في العمر مثل الحديث الآخر \"مَنْ سرَّه أنْ يبسط له في رزقه وينسأ له في أثره فليصل رحمه\" (^٢) وهو يؤيد قول من قَالَ في قوله تعالى: ﴿وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ﴾ [فاطر:١١] الآية أنه زيادة ونقص في الحقيقة.\nوقوله: \"ثم ماذا؟ \" وفي رواية: \"ثم مَه؟ \" وهي ما الاستفهامية، لما وقف عليها زاد هاء السكت.\nوقوله: \"قَالَ: فالآن\" هو ظرف زمان غير متمكن، وهو اسم لزمان الحال، وهو الزمان الفاصل بين الماضي والمستقبل، وهو يدل على أن موسى لما خيره الله تعالى اختار الموت؛ شوقًا إلى لقاء ربه تعالى، كما خير نبينا - ﷺ - فقال: \"الرفيق الأعلى\" (^٣).\nوقوله: \"أَنْ يُدْنِيَهُ مِنَ الأَرْضِ المُقَدَّسَةِ\" هي بيت المقدس، وكان\n_________\n(^١) \"تأويل مختلف الحديث\" ص ٤٠٢.\n(^٢) سيأتي برقم (٢٠٦٧) كتاب: البيوع، باب: قول الله تعالى: ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ من حديث أنس ﵁، ورواه مسلم برقم (٢٥٥٧) كتاب: البر والصلة، باب: صلة الرحم.\n(^٣) سيأتي برقم (٤٤٣٦) كتاب: المغازي، باب: مرض النبي - ﷺ - ووفاته، ورواه مسلم برقم (٢٤٤٤) كتاب: فضائل الصحابة، باب: في فضل عائشة ﵂ عن عائشة قالت: لما مرض النبي - ﷺ - المرض الذي مات فيه، جعل يقول: \"في الرفيق الأعلى\".","vol":"10","page":45},{"text":"موته بالتيه، وسؤاله الدنو منه ولم يسأل نفس البيت؛ لأنه خاف أن يكون قبره مشهورًا فيفتتن به الناس، كما أخبر الشارع أن اليهود والنصارى اتخذوا قبور أنبيائهم مساجد (^١)، وسؤاله الدنو منها؛ لفضل من دفن في الأرض المقدسة من الأنبياء والصالحين، فاستحب مجاورتهم في الممات كما في الحياة؛ ولأن الفضلاء يقصدون المواضع الفاضلة ويزورون قبورها ويدعون لأهلها، وقال المهلب: إنما سأل الدنو منها؛ ليسهل على نفسه؛ ويسقط عنها المشقة التي تكون على من هو بعيد منها وصعوبته عند البعث والحشر، ومعنى بعده منها برمية حجر؛ ليُعْمَى قبره كما سلف.\nوقوله: \"لو كنت ثَمَّ\" هو اسم إشارة، وهو مفتوح الثاء، ولما عُرج بنبينا - ﷺ - رأى موسى قائمًا يصلي في قبره (^٢).\nوذكر ابن حبان في \"صحيحه\" أن قبر موسى بمدين بين المدينة وبين بيت المقدس (^٣)، واعترض أيضًا محمد بن عبد الواحد في كتابه: \"علل أحاديث في هذا الصحيح\" فقال: قوله: بمدين فيه نظر؛ لأن مدين ليست قريبة من القدس ولا من الأرض المقدسة (^٤).\n_________\n(^١) سبق ما يدل على ذلك برقم (١٣٣٠) كتاب: الجنائز، باب: ما يكره من اتخاذ المساجد على القبور، ورواه مسلم برقم (٥٢٩) كتاب: المساجد، باب: النهي عن بناء المساجد على القبور، كلاهما عن عائشة ﵂.\n(^٢) رواه مسلم (٢٣٧٥) كتاب: الفضائل، باب: من فضائل موسى - ﵇ -.\n(^٣) \"صحيح ابن حبان\" ١/ ٢٤٢ - ٢٤٣ (٥٠).\n(^٤) مَدْيَن: هي مدينة شعيب - ﵇ -، بين وادي القرى والشام، قاله الحازمي. وقيل: مدين تجاه تبوك بين المدينة والشام على ست مراحل وبها استقى موسى - ﵇ -.\nوقال البكري: مدين: بلد بالشام معلوم تلقاء غزة، انظر: \"معجم ما استعجم\" ٤/ ١٢٠١، \"معجم البلدان\" ٥/ ٧٧.","vol":"10","page":46},{"text":"وقد اشتهر أن قبرًا بأريحا -وهي من الأرض المقدسة- يزار ويقال: إنه قبر موسى، وعنده كثيب أحمر -كما في الحديث- وطريق، وقد زرناه وختمنا به ختمة، وقرأنا به جزءًا في فضائله عليه أفضل الصلاة والسلام.\nوقال ابن التين: قولى: \"أَنْ يُدْنِيَهُ (^١) مِنَ الأَرْضِ المُقَدَّسَةِ \" يعنى: الشام، وتفسير: \"المقدسة\": المطهرة. قَالَ: وقوله: \"عَلَى رميةِ حجرٍ\" يحتمل أن يكون على قربها دونها قدر رمية حجر، أو محل من طرفها قدر ذلك، قيل: والأول أشبه أنه سأل أن يقرب إليها ولو رمية بحجر على وجه الرغبة في القرب منها. قَالَ: وإنما سأله ذلك؛ لأنه لم يدفن نبي إلا حيث قبض، وكل هذا سبق في علم الله كونه، والكَثِيْب: الكدية من الرمل.\n_________\n(^١) ورد في الأصل أعلى هذِه الكلمة: قاله المصنف.","vol":"10","page":47},{"text":"<span data-type='title' id=toc-1086>٦٩ - باب الدَّفْنِ بِاللَّيْلِ</span>\nوَدُفِنَ أَبُو بَكْرٍ لَيْلًا.\n\n١٣٤٠ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنِ الشَّيْبَانِيِّ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: صَلَّى النَّبِيُّ - ﷺ - عَلَى رَجُلٍ بَعْدَ مَا دُفِنَ بِلَيْلَةٍ، قَامَ هُوَ وَأَصْحَابُهُ، وَكَانَ سَأَلَ عَنْهُ فَقَالَ: \"مَنْ هَذَا؟ \". فَقَالُوا: فُلَانٌ، دُفِنَ البَارِحَةَ. فَصَلَّوْا عَلَيْهِ. [انظر: ٨٥٧ - مسلم: ٩٥٤ - فتح: ٣/ ٢٠٧]\nوعَنِ ابن عَبَّاسٍ قَالَ: صَلَّى النَّبِيُّ - ﷺ - عَلَى رَجُلٍ بَعْدَ مَا دُفِنَ بِلَيْلَةٍ، قَامَ هُوَ وَأَصْحَابُهُ، وَكَانَ سَأَلَ عَنْهُ فَقَالَ: \"مَنْ هذا؟ \". قَالُوا: فُلَانٌ، دُفِنَ البَارِحَةَ. فَصَلَّوْا عَلَيْهِ.\nالشرح:\nأما دفن الصديق ليلًا فأخرجه ابن أبي شيبة عن القاسم بن محمد (^١)، ثم روى عن ابن السباق أن عمر دفن أبا بكر ليلًا ثم دخل المسجد فأوتر (^٢)، ثم رواه كذلك عن عقبة وعائشة (^٣). وحديث ابن عباس سلف في الإذن بالجنازة (^٤).\nأما حكم الباب: فالدفن جائز ليلًا ونهارًا من غير كراهة، وهو مذهب العلماء كافة إلا الحسن البصري فإنه كرهه (^٥)، وكذا قتادة كما رواه عنه ابن أبي شيبة (^٦)، وسعيد بن المسيب كما ذكره ابن حزم (^٧)\n_________\n(^١) \"المصنف\" ٣/ ٣٣ (١١٨٢٨) كتاب: الجنائز، باب: ما جاء في الدفن بالليل.\n(^٢) \"المصنف\" ٣/ ٣٣ (١١٨٣٠).\n(^٣) \"المصنف\" ٣/ ٣٣ (١١٨٢٧) عن عقبة، وبرقم (١١٨٣٣) عن عائشة ﵂.\n(^٤) برقم (١٢٤٧) كتاب: الجنائز.\n(^٥) رواه ابن أبي شيبة ٣/ ٣٤ (١١٨٣٧).\n(^٦) \"المصنف\" ٣/ ٣٣ (١١٨٢٩).\n(^٧) \"المحلى\" ٥/ ١١٥.","vol":"10","page":48},{"text":"وكذا الدارمي من أصحابنا، لنا أن الخلفاء -ما عدا عليًّا- وعائشة وفاطمة دفنوا ليلًا (^١).\nوقد فعله عليه أفضل الصلاة والسلام أيضًا كما رواه أبو داود وصححه الحاكم من حديث جابر ولم ينكر على من دفن ليلًا (^٢). كما سلف، نعم الدفن نهارًا أفضل؛ لأنه أيسر للاجتماع وخروجًا من\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٣٣ (١١٨٢٥ - ١١٨٢٦)، (١١٨٣٣)، (١١٨٣٨).\n(^٢) \"سنن أبي داود\" (٣١٦٤) كتاب: الجنائز، باب: في الدفن بالليل. و\"المستدرك\" ١/ ٣٦٨، وقال الحاكم: صحيح على شرط مسلم ولم يخرجاه. وقال الذهبي: على شرط مسلم، وله شاهد بإسناد معضل\nوقال النووي في \"المجموع\" ٥/ ٣٠٢: رواه أبو داود بإسناد صحيح على شرط البخاري ومسلم.\nوقال الألباني بعد أن حكى أقوال الحاكم والذهبي والنووي: وكل ذلك خطأ فإن مدار إسناده على محمد بن مسلم الطائفي وهو وإن كان ثقة في نفسه فقد كان ضعيفًا في حفظه ولذلك لم يحتج الشيخان به، وإنما روى له البخاري تعليقًا، ومسلم استشهادًا، ومن العجائب أن الحاكم والذهبي على علم ببعض هذا، فقد ذكر المزِّي أن الطائفي هذا ليس له في مسلم إلا حديث واحد، قال الحافظ ابن حجر: وهو متابعة عنده كما نص عليه الحاكم. أهـ. وكذلك صرح الذهبي في ترجمته من \"الميزان\" أن مسلمًا روى له متابعة، وله شاهد آخر من حديث أبي ذر نحوه أخرجه الحاكم بسند فيه رجل لم يُسم وبقية رجاله ثقات. أهـ. \"أحكام الجنائز\" ص ١٨٠ - ١٨١.\nقلت: محمد بن مسلم الطائفي؛ قال أحمد: ما أضعف حديثه. وقال عباس الدوري عن ابن معين: ثقة لا بأس به، وابن عيينة أثبت منه، وكان إذا حدث من حفظه يخطئ وإذا حدث من كتابه فليس به بأس وابن عينية أوثق منه في عمرو بن دينار، وقال البخاري عن ابن مهدي: كتبه صحاح، وقال أبو داود: ليس به بأس وذكره ابن حبان في الثقات وقال: يخطئ وقال الساجي: صدوق ويهم. وقال ابن حجر: صدوق يهم في الحديث. انظر: \"الثقات\" ٧/ ٣٩٩، و\"تهذيب التهذيب\" ٣/ ٦٩٦، و\"التقريب\" ص ٥٠٦ (٦٢٩٣).","vol":"10","page":49},{"text":"خلاف من كرهه.\nوأما حديث جابر في مسلم: زجر النبي - ﷺ - أن يقبر الرجل بالليل إلا أن يضطر إلى ذلك (^١).\nوللطحاوي من حديث ابن عمر أنه - ﷺ - نهى عن الدفن ليلًا. فقال الطحاوي: يجوز أن يكون النهي عن ذلك ليس من طريق كراهية الدفن بالليل؛ لأنه أراد - ﷺ - أن يصلي على جميع الموتى بالمدينة لما لهم في ذلك من الخير والفضل.\nوقيل: إنما نهى عن ذلك لمعنى آخر رواه أشعث عن الحسن أن قومًا كانوا يسيئون أكفان موتاهم، فنهى عن دفن الليل لذلك (^٢)، وروي عن جابر (^٣) بن عبد الله نحو ذلك، وقد فعل ذلك برسول الله - ﷺ -. ولابن شاهين من حديث عبد الصمد بن علي بن عبد الله بن عباس، عن أبيه، عن جده مرفوعًا: \"بادِرُوا بموتاكُم ملائكة النهار؛ فإنهم أرأفُ من ملائكة الليل\" (^٤).\nوقال ابن المنذر: أجاز أكثر العلماء الدفن ليلًا، وهو قول أبي حنيفة وأحمد وإسحاق، ودفن سيدنا رسول الله - ﷺ - ليلًا وكذا عثمان وعائشة وفاطمة وابن مسعود وإبراهيم النخعي (^٥). قَالَ ابن شاهين: وهذا يدل على نسخ الأول (^٦).\n_________\n(^١) \"صحيح مسلم\" (٩٤٣) كتاب: الجنائز، باب: في تحسين كفن الميت.\n(^٢) انظر: \"شرح معاني الآثار\" ١/ ٥١٣.\n(^٣) ورد بهامش الأصل ما نصه: من خط الشيخ: فيه ابن عقيل.\n(^٤) \"الناسخ والمنسوخ\" ١/ ٢٨١ (٣١٩)، قال الألباني في \"ضعيف الجامع الصغير\" (٢٠١٧): ضعيف.\n(^٥) \"الأوسط\" ٥/ ٤٥٩ - ٤٦١.\n(^٦) \"ناسخ الحديث ومنسوخه\" ١/ ٢٨٢.","vol":"10","page":50},{"text":"ودفن الرجل الذي كان يرفع صوته بالذكر ليلًا كما أخرجه أبو داود (^١) بإسناد جيد، ورخص في ذلك عقبة بن عامر وعطاء، وهو قول الزهري والثوري وابن أبي حازم ومطرف بن عبد الله، ذكره ابن حبيب (^٢).\nولابن شاهين: سُئل أنس عن الدفن بالليل فقال: ما الدفن بالليل إلا كالدفن بالنهار، ودفن شريح ابنه ليلًا (^٣).\nوعن ابن عمر مرفوعًا: \"مَنْ ماتَ عشيةً فلا يبيتن إلا في قَبْرِه\" (^٤).\n_________\n(^١) \"سنن أبي داود\" (٣١٦٤) كتاب: الجنائز، باب: في الدفن بالليل.\n(^٢) انظر: \"النوادر والزيادت\" ١/ ٦٥١ - ٦٥٢.\n(^٣) \"ناسخ الحديث ومنسوخه\" ١/ ٢٨٣.\n(^٤) رواه ابن شاهين في \"ناسخه ومنسوخه\" ١/ ٢٨٤ (٣٢٥)، والطبراني ١٢/ ٤٢١ (٣٥٥١) وابن عدي في \"الكامل\" ٢/ ٤٩٢ ترجمة (٣٩٥).\nقلت: مدار الحديث على الحكم بن ظهير وهو كما قال النسائي: كوفي، متروك الحديث، وقال ابن معين: كذاب. وقال السعدي: ساقط، وقال البخاري: الحكم بن ظهير عن السدي وعاصم منكر الحديث. انظر: \"التاريخ الكبير\" ٢/ ٣٤٥ (٢٦٩٤) و\"الكامل\" ٢/ ٤٩٢ (٣٩٥). والحديث كذلك ضعفه الألباني في \"الضعيفة\" (٤٦٥٩).","vol":"10","page":51},{"text":"<span data-type='title' id=toc-1087>٧٠ - باب بِنَاءِ المَسْجِدِ عَلَى القَبْرِ</span>\n١٣٤١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ عَنْ هِشَامٍ، عَنْ أَبِيهِ عَنْ عَائِشَةَ ﵂ قَالَتْ: لَمَّا اشْتَكَى النَّبِيُّ - ﷺ - ذَكَرَتْ بَعْضُ نِسَائِهِ كَنِيسَةً رَأَيْنَهَا بِأَرْضِ الحَبَشَةِ، يُقَالُ لَهَا مَارِيَةُ، وَكَانَتْ أُمُّ سَلَمَةَ وَأُمُّ حَبِيبَةَ ﵄ أَتَتَا أَرْضَ الحَبَشَةِ، فَذَكَرَتَا مِنْ حُسْنِهَا وَتَصَاوِيرَ فِيهَا، فَرَفَعَ رَأْسَهُ فَقَالَ: \"أُولَئِكَ إِذَا مَاتَ مِنْهُمُ الرَّجُلُ الصَّالِحُ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، ثُمَّ صَوَّرُوا فِيهِ تِلْكَ الصُّورَةَ، أُولَئِكَ شِرَارُ الخَلْقِ عِنْدَ اللهِ\". [انظر: ٤٢٧ - مسلم: ٥٢٨ - فمّح: ٣/ ٢٠٨]\nذكر فيه حديث عائشة: لَمَّا اشْتَكَى النَّبِيُّ - ﷺ - ذَكَرَ نِسَائِهِ كَنيسَةً بِأَرْضِ الحَبَشَةِ إلى أن قال: \" .. بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا … \" الحديث.\nوقد سلف بعد باب الصلاة في البيعة (^١)، وإنما ذمهم - ﷺ - وجعلهم شرار الخلق؛ لأنهم كانوا يعبدون تلك القبور، وقد سلف أنه خشي أن يتخذ قبره مسجدًا (^٢)؛ ولهذا لم يبرز، سدًّا للذريعة في ذلك؛ لئلا يعبد قبره، وسيأتي إن شاء الله في اللباس (^٣) وغيره.\n_________\n(^١) برقم (٤٣٤) كتاب: الصلاة.\n(^٢) برقم (١٣٣٠) كتاب: الجنائز، باب: ما يكره من اتخاذ المساجد على القبور.\n(^٣) سيأتي برقم (٥٨١٥، ٥٨١٦) باب: الأكسية والخمائص.","vol":"10","page":52},{"text":"<span data-type='title' id=toc-1088>٧١ - باب مَنْ يَدْخُلُ قَبْرَ المَرْأَةِ</span>\n١٣٤٢ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ عَنْ أَنَسٍ - ﵁ -، قَالَ: شَهِدْنَا بِنْتَ رَسُولِ اللهِ - ﷺ -، وَرَسُولُ اللهِ - ﷺ - جَالِسٌ عَلَى القَبْرِ، فَرَأَيْتُ عَيْنَيْهِ تَدْمَعَانِ، فَقَالَ: \"هَلْ فِيكُمْ مِنْ أَحَدٍ لَمْ يُقَارِفِ اللَّيْلَةَ؟ \". فَقَالَ أَبُو طَلْحَةَ: أَنَا. قَالَ: \"فَانْزِلْ فِي قَبْرِهَا\". فَنَزَلَ فِي قَبْرِهَا فَقَبَرَهَا.\nقَالَ ابْنُ مُبَارَكٍ: قَالَ فُلَيْحٌ: أُرَاهُ يَعْنِي: الذَّنْبَ.\nقَالَ أَبُو عَبْدِ اللهِ: ﴿وَلِيَقْتَرِفُوا﴾ [الأنعام: ١١٣] أَيْ: لِيَكْتَسِبُوا. [انظر: ١٢٥٨ - فتح: ٣/ ٢٠٨]\nذكَرَ فيه حديث أنس: \"هَلْ فِيكُمْ مِنْ أَحَدٍ لَمْ يُقَارِفِ اللَّيْلَةَ؟ \" .. الحديث.\nوقد سلف في أثناء تعذيب الميت ببكاء بعض أهله عليه، وذهب العلماء إلى أن زوج المرأة أولى بإلحادها من الأب والأم. ولا خلاف بينهم أنه يجوز للفاضل غير الولي أن يلحد المرأة إذا عدم الولي، ولما كان - ﷺ - أولى بالمؤمنين من أنفسهم ولم يجز لأحد التقدم بين يديه في شيء لقوله تعالى: ﴿لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللهِ وَرَسُولِهِ﴾ [الحجرات:١] ولم يكن لعثمان أن يتقدم بين يديه في إلحاد زوجته، وفيه فضل عثمان، وإيثاره الصدق حين لم يدع تلك المقارفة تلك الليلة، وإن كان عليه بعض الغضاضة في إلحاد غيره لزوجته.\nوقول البخاري: (قَالَ ابن المبارك قَالَ فليح: أراه يعني: الذنب).\nقَالَ أبو علي الجَيَّاني كذا في النسخ: (قَالَ ابن المبارك). وفي أصل أبي الحسن القابسي: قَالَ أبو المبارك.\nقال أبو الحسن: هو أبو المبارك محمد بن سنان. يعني: شيخ","vol":"10","page":53},{"text":"البخاري في هذا الحديث هنا. قَالَ الجَيَّاني: وهذا وهم، محمد بن سنان لا أعلم بينهم خلافًا أنه يكنى أبا بكر، وكان في نسخة عن أبي زيد كما عند سائر الرواة على الصواب (^١).\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٠٠ - ٦٠١.","vol":"10","page":54},{"text":"<span data-type='title' id=toc-1089>٧٢ - باب الصَّلَاةِ عَلَى الشَّهِيدِ</span>\n١٣٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ فِي ثَوْبٍ وَاحِدٍ، ثُمَّ يَقُولُ: \"أَيُّهُمْ أَكْثَرُ أَخْذًا لِلْقُرْآنِ؟ \". فَإِذَا أُشِيرَ لَهُ إِلَي أَحَدِهِمَا قَدَّمَهُ فِي اللَّحْدِ وَقَالَ: \"أَنَا شَهِيدٌ عَلَى هَؤُلَاءِ يَوْمَ القِيَامَةِ\". وَأَمَرَ بِدَفْنِهِمْ فِي دِمَائِهِمْ، وَلَمْ يُغَسَّلُوا وَلَمْ يُصَلَّ عَلَيْهِمْ. [١٣٤٥، ١٣٤٦، ١٣٤٧، ١٣٤٨، ١٣٥٣، ٤٠٧٩ - فتح: ٣/ ٢٠٩]\n\n١٣٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ عَلَى المَيِّتِ، ثُمَّ انْصَرَفَ إِلَى المِنْبَرِ فَقَالَ: \"إِنِّي فَرَطٌ لَكُمْ، وَأَنَا شَهِيدٌ عَلَيْكُمْ، وَإِنِّي وَاللهِ لأَنْظُرُ إِلَى حَوْضِي الآنَ، وَإِنِّي أُعْطِيتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ -أَوْ مَفَاتِيحَ الأَرْضِ- وَإِنِّي وَاللهِ مَا أَخَافُ عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي، وَلَكِنْ أَخَافُ عَلَيْكُمْ أَنْ تَنَافَسُوا فِيهَا\". [انظر: ٣٥٩٦، ٤٠٤٢، ٤٠٨٥، ٦٤٢٦، ٦٥٩٠ - مسلم: ٢٢١٦ - فتح: ٣/ ٢٠٩]\nذكر فيه حديث جابر وحديث عقبة بن عامر.\nأما حديث جابر فذكره من حديثِ اللَّيْث عن ابن شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ جَابِرِ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ .. إلى أنْ قال: وَلَمْ يُغَسَّلُوا وَلَمْ يُصَل عَلَيْهِمْ.\nوهو من أفراده.\nقال الترمذيُّ: حديث جابر حسن صحيح. وقال محمد: هو حديث حسن. قَالَ الترمذي: وقد روي هذا الحديث عن الزهري، عن أنس، عن رسول الله - ﷺ -، وروي عن الزهري، عن ثعلبة بن","vol":"10","page":55},{"text":"أبي صُعَير (^١)، عن رسول الله - ﷺ -، ومنهم من ذكره عن جابر (^٢). وقال النسائي: ما أعلم أحدًا تابع الليث من ثقات أصحاب الزهري على هذا الإسناد واختلف على الزهري فيه (^٣).\nورواه البيهقي من حديث عبد الرحمن بن عبد العزيز الأنصاري، ثنا الزهري ثنا عبد الرحمن بن كعب بن مالك، عن أبيه أن النبي - ﷺ - قَالَ يوم أحد: \"من رأى مقتل حمزة\" الحديث (^٤). وفيه زيادات ليست في رواية الليث، وفي رواية الليث زيادة ليست في هذِه، فيحتمل أن تكون روايته عن جابر وعن أصحابه صحيحتين وإن كانتا مختلفتين، فالليث ابن سعد إمام، حافظ، فروايته أولى، وقال ابن أبي حاتم عن أبيه: عبد الرحمن بن عبد العزيز شيخ مدني، مضطرب الحديث (^٥).\nقلتُ: وعبد الرحمن ليس صحابيًّا؛ لأنه عبد الرحمن بن عبد الله بن كعب بن مالك، نص على ذلك البخاري وابن حبان وغيرهما، بل قَالَ ابن عبد البر: عبد الرحمن لم يسمع من جده. وحكي ترجيح ذلك عن الذهلي والترمذي والحاكم من طريق أسامة بن زيد عن الزهري عن أنس: لما كان يوم أحد مر رسول الله - ﷺ - بحمزة وفيه: ولم يصلِ على أحد من الشهداء غيره (^٦).\n_________\n(^١) ورد بهامش الأصل ما نصه: ثعلبة بن صعير، ويقال: ابن أبي صعير، روى عنه ابنه عبد الله، ولهما صحبة.\n(^٢) \"الترمذي\" عقب (١٠٣٦) كتاب: الجنائز، باب: ما جاء في ترك الصلاة على الشهيد.\n(^٣) \"سنن النسائي الكبرى\" ١/ ٦٣٥ كتاب: الجنائز وتمني الموت، باب: ترك الصلاة عليهم أي الشهداء.\n(^٤) \"السنن الكبرى\" ٤/ ١٠.\n(^٥) \"الجرح والتعديل\" ١/ ٣٥١ - ٣٥٢ (١٠٣٨).\n(^٦) رواه أبو داود برقم (٣١٣٧) كتاب: الجنائز، باب: في الشهيد يغسل، وابن سعد =","vol":"10","page":56},{"text":"قال الترمذي: غريب (^١). وقال الحاكم: ولم يصل عليهم. ثم قَالَ: صحيح على شرط مسلم ولم يخرجاه، وأخرج البخاري وحده حديث الزهري عن ابن كعب عن جابر أن النبي - ﷺ - لم يصل عليهم. وليس فيه هذِه الألفاظ المجموعة التي تفرد بها أسامة بن زيد الليثي عن الزهري (^٢).\nوقال البخاري فيما نقله الترمذي: حديث أسامة هذا غير محفوظ، غلط فيه أسامة (^٣). قَالَ الدارقطني: وهذِه اللفظة: ولم يصل على أحد من الشهداء غيره. ليست بمحفوظة (^٤).\nوأما حديث عُقْبة: فأخرجه من حديثِ أبي الخير عنه: أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ عَلَى المَيِّتِ، .. الحديث، وفي لفظٍ: \"بعد ثمان سنين\" (^٥)، وعند مسلم: صعد المنبرَ كالمودعِ للأحياءِ والأمواتِ. قَالَ عُقبةُ: فكانت آخر ما رأيت رسول الله - ﷺ - على المنبر (^٦).\n_________\n= في \"الطبقات الكبرى\" ٣/ ١٤، وابن أبي شيبة ٧/ ٣٦٧ (٣٦٧٤١) وأبو يعلى في \"مسنده\" ٦/ ٢٦٤ - ٢٦٥ (٣٥٦٨) والدارقطني ٤/ ١١٦ - ١١٧. والحاكم ٣/ ١٩٦ - مختصرًا- وقال: صحيح على شرط مسلم ولم يخرجاه، والبيهقي ٤/ ١٠، وابن الجوزي في \"التحقيق\" ٢/ ٩ (٨٧٢) وقال: فإن قيل: قد قال الدارقطني: لم يقل هذِه اللفظة غير عثمان بن عمر وليست محفوظة. قلنا: عثمان مخرج عنه في الصحيحين، والزيادة مقبولة من الثقة. اهـ. والحديث حسنه الألباني في: \"صحيح أبي داود\".\n(^١) \"سنن الترمذي\" ٣/ ٣٢٧ كتاب: الجنائز، باب: ما جاء في قتلى أحد وذكر حمزة.\n(^٢) \"المستدرك\" ١/ ٣٦٥ - ٣٦٦.\n(^٣) \"علل الترمذي الكبير\" ١/ ٤١١.\n(^٤) \"سنن الدارقطني\" ٤/ ١١٦ - ١١٧.\n(^٥) سيأتي برقم (٢٠٤٢) كتاب: المغازي، باب: غزوة أحد.\n(^٦) \"صحيح مسلم\" (٢٢٩٦/ ٣١) كتاب: الفضائل، باب: إثبات حوض نبينا - ﷺ - وصفاته.","vol":"10","page":57},{"text":"واختلف العلماء في هذا الباب: فقال مالك: الذي سمعته من أهل العلم والسنة أن الشهداء لا يغسلون، ولا يصلى على أحد منهم، ويدفنون بثيابهم التي قتلوا فيها (^١). وهو قول عطاء والنخعي والحكم والليث والشافعي وأحمد وأكثر الفقهاء (^٢)، كما حكاه عنهم ابن التين، وقال أبو حنيفة والثوري والمزني والأوزاعي: يصلى عليه، ولا يغسل. وهو قول مكحول ورواية عن أحمد (^٣)، وقال عكرمة: لا يغسل؛ لأن الله قد طيبه، لكن يصلى عليه (^٤). وقال سعيد بن المسيب، والحسن البصري كما حكاه ابن أبي شيبة: يغسل ويصلى عليه؛ لأن كل ميت يجنب (^٥).\nحجة الأولين حديث جابر أنه لم يغسلوا ولم يصلَّ عليهم -بفتح اللام- وأيضًا فلا يغير حالهم، ويوم أحد قتل فيه سبعون نفسًا، فلا يجوز أن تخفي الصلاة عليهم؛ ولأنه حي بنص القرآن؛ ولأن القتل قد طهره، والله قد غفر له، ويأتي يوم القيامة بِكَلْمه ريح دمه مسك. واحتج أبو حنيفة ومن وافقه بحديث عقبة في الباب، وبما روي أنه صلى على حمزة سبعين صلاة (^٦)، وأجاب الأولون بأن\n_________\n(^١) انظر: \"المدونة\" ١/ ١٦٥.\n(^٢) انظر: \"المجموع\" ٥/ ٢٢١، ٢٢٥، \"المغني\" ٣/ ٤٦٧.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٣٩٩، \"المجموع\" ٥/ ٢٢١، \"المغني\" ٣/ ٤٦٧.\n(^٤) رواه عبد الرزاق ٣/ ٥٤٥ (٦٦٤٩) كتاب: الجنائز، باب: الصلاة على الشهيد وغسله.\n(^٥) \"المصنف\" ٢/ ٤٥٨ (١٠٩٩٩) كتاب: الجنائز، باب: الرجل يقتل أو يستشهد.\n(^٦) رواه عبد الرزاق ٣/ ٥٤٦ (٦٦٥٣) كتاب: الجنائز، باب: الصلاة على الشهيد وغسله، وابن سعد في \"الطبقات\" ٣/ ١٦، وابن عدي في \"الكامل\" ٤/ ٤٣٩ ترجمة (٨١٤)، والخطيب في \"تاريخه\" ٤/ ٣٦٥ ترجمة (٢٢٣٠)، وفيه: سعيد بن =","vol":"10","page":58},{"text":"المراد الدعاء، وكذا ما ورد في غيره من الأحاديث.\nثم المخالف يقول: لا يصلى على القبر بعد ثلاثة أيام، فلابد من تأويل الحديث أنه صلى عليهم بعد ثمان سنين بالدعاء، وصلاته على حمزة لا تصح أو خاص به؛ لأنه كبر عليه سبعًا، والمخالف لا يقول بأكثر من أربع، وقد سلف أنه لم يصل على أَحَدٍ من قتلى أُحُد غيره فصار مخصوصًا بذلك؛ لأنه وجده مجروحًا ممثلًا به فقال: \"لولا أن تجزع عليه صفية لتركته حَتَّى يحضره الله من بطون الطير والسباع\" فكفنه في نمرة، إذا خمر رأسه بدت رجلاه، وإذا خمر رجليه بدا رأسه، ولم يصل على أحد غيره وقال: \"أنا شهيد عليكم اليوم\" (^١).\nويشهد لهذا المعنى حديث جابر. وقول سعيد والحسن مخالف للآثار فلا وجه له.\nقَالَ ابن حزم: قولهم: صلَّى على حمزةَ سبعينَ صلاة أو كبَّر سبعين تكبيرةً باطلٌ بلا شك (^٢). وقال إمام الحرمين في \"أساليبه\" (^٣): ما ذكره من صلاته - ﷺ - على قتلى أحد فخطأ لم يصححه الأئمة؛ لأنهم رووا أنه كان يؤتى بعشرة عشرة وحمزة أحدهم. فصلَّى على حمزةَ سبعينَ صلاة. وهذا غلطٌ ظاهرٌ، فإنَّ شهداءَ أحدٍ سبعون، وإنما يَخُصُّ حمزة سبعون صلاة لو كانوا سبعمائة. وقد أوضح ذلك الشافعي نفسه.\nفرع:\nاختلف فيما إذا جرح في المعركة ثم عاش بعد ذلك، أو قتل ظلمًا\n_________\n= ميسرة البكري: منكر الحديث.\n(^١) سبق تخريجه قريبًا.\n(^٢) \"المحلى\" ٥/ ١٢٨.\n(^٣) كذا تُقْرأ بالأصل، ولعلها \"أماليه\".","vol":"10","page":59},{"text":"بحديدة أو غيرها فعاشَ، فقال مالك: يُغسل ويصلَّى عليه. وبه قَالَ الشافعي، وقال أبو حنيفة: إن قتل ظلمًا في العصر بحديدة لم يغسل وإن قتل بغير الحديد غسل (^١).\nحجة الأول: رواية نافع عن ابن عمر أن عمر غسل وصلي عليه (^٢)؛ لأنه عاش بعد طعنته، وكان شهيدًا ولم ينكره أحد، وكذلك جرح عليٌّ فعاش ثم مات من ذلك فغسل وصلي عليه (^٣) ولم ينكره أحد. وفروع الشهيد كثيرة ومحلها الفروع.\nوفيه: جواز جمع الرجلين في ثوب، والظاهر أنه كان يقسمه بينهم للضرورة (^٤)، وإن لم يستر إلا بعض بدنه، يدل عليه تمام الحديث أنه كان يسأل عن أكثرهم قرآنا فيقدمه في اللحد، فلو أنهم في ثوب واحد جملة لسأل عن أفضلهم قبل ذلك؛ لئلا يؤدي إلى نقض التكفين وإعادته.\nوفيه: التفضيلُ بقراءة القرآن، فإذا استووا في القراءة قدم أكبرهما؛ لأن السنن فضيلة. قَالَ أشهب: ولا يكفنان في كفن واحد إلا من ضرورة،\n_________\n(^١) انظر: \"الهداية\" ١/ ١٠١، ١٠٢، \"عيون المجالس\" ١/ ٤٥٦ - ٤٥٧، \"البيان\" ٣/ ٨٢، \"روضة الطالبين\" ٢/ ١١٩.\n(^٢) رواه مالك في \"الموطأ\" ٢٨٧ (٣٦).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٣/ ٥٤٤ - ٥٤٥ (٦٦٤٦) كتاب: الجنائز، باب: الصلاة على الشهيد وغسله. من طريق الحكم عن يحيى بن الجزار.\nوالبيهقي في \"السنن الكبرى\" ٤/ ١٧. عن أبي إسحاق أن الحسن صلى على علي ﵁.\n(^٤) تعليق بهامش الأصل بخط سبط بقلم دقيق: قول الشيخ (الظاهر أنه كان يقسمه) إلى آخره ورده على ابن العربي ما فهمه من الحديث يرده في الباب بعد بعد بعده: فَكُفِّنَ أبِي وَعَمِّي فِي نَمِرَةٍ وَاحِدَةٍ. وظاهره أنها لم تشقق. والله أعلم وكذلك قوله في ثوب واحد.","vol":"10","page":60},{"text":"وكذا في الدفن. قَالَ أشهب: وإذا دفنا في قبر لم يجعل بينهما حاجز من التراب (^١)؛ (وذلك أنه لا معنى له إلا التضييق) (^٢).\nوفيه: دلالة علي ارتفاع التكليف بالموت، وإلا فلا يجوز أن يلصق الرجل بالرجل إلا عند انقطاع التكليف أو للضرورة، كذا قَالَ ابن العربي وكأنه فهم أن تكفينهم كان جملة، وفيه ما أسلفناه.\nوقوله: \"أَنَا شَهِيدٌ عَلَى هؤلاء\" يعني: أنهم لم يعجل لهم من أجرهم شيء في الدنيا، وقيل: أشهد بإخلاصهم وصدقهم.\nوقوله: (وَلَمْ يُغَسَّلُوا) قل سلف أنه الصواب.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥٥٩، ٦٤٦.\n(^٢) من (م).","vol":"10","page":61},{"text":"<span data-type='title' id=toc-1090>٧٣ - باب دَفْنِ الرَّجُلَيْنِ وَالثَّلَاثَةِ فِي قَبْرٍ</span>\n١٣٤٥ - حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبٍ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ. [انظر: ١٣٤٣ - فتح: ٣/ ٢١١]\nذكر فيه حديث جابر أنَّه - ﵇ - كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ.\nوقد سلف في الباب قبله، واختلفوا في دفن الاثنين والثلاثة في قبر فكرهه الحسن البصري (^١) وأجازه غير واحد من أهل العلم، فقالوا: لا بأس أن يُدفن الرجل والمرأة في القبر الواحد وهو قول مالك وأبي حنيفة والشافعي وأحمد وإسحاق، غير أن الشافعي وأحمد قالا: ذلك موضع الضرورات (^٢). وحجتهم حديث جابر السالف، وقال: يقدم أسنهم وأكثرهم أخذًا للقرآن ويقدم الرجل أمام المرأة، قَالَ المهلب: وهذا خطاب للأحياء أن يتعلموا القرآن ولا يغفلوه حين أكرم الله حملته في حياتهم وبعد مماتهم.\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٣/ ١٦ (١١٦٥٤) كتاب: الجنائز، باب: في الرجلين يدفنان في قبر واحد.\n(^٢) تعليق بهامش الأصل بخط سبط بقلم دقيق: لا يجوز الجمع بين الرجالِ والنِّساءِ إلا في الضرورة، إلا إذا كان بينهما زوجية أو محرمية فلا منع، قاله ابن الصباغ وغيره.\nوانظر: \"تحفة الفقهاء\" ١/ ٢٥٦، \"الكافي\" ص ٨٧، \"المجموع\" ٥/ ٢٤٧، \"المغني\" ٣/ ٥١٣.","vol":"10","page":62},{"text":"<span data-type='title' id=toc-1091>٧٤ - باب مَنْ لَمْ يَرَ غَسْلَ الشُّهَدَاءِ</span>\n١٣٤٦ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبٍ، عَنْ جَابِرٍ قَالَ: قَالَ: النَّبِيُّ - ﷺ -: \"ادْفِنُوهُمْ فِي دِمَائِهِمْ\". - يَعْنِي: يَوْمَ أُحُدٍ. وَلَمْ يُغَسِّلْهُمْ. [انظر: ١٣٤٣ - فتح: ٣/ ٢١٢]\nذكر فيه حديث جابر: قَالَ النَّبِيُّ - ﷺ -: \"ادْفِنُوهُمْ فِي دِمَائِهِمْ\". يَعْنِي: يَوْمَ أُحُدٍ. وَلَمْ يُغَسِّلْهُمْ.\nوقد سلف.","vol":"10","page":63},{"text":"<span data-type='title' id=toc-1092>٧٥ - باب مَنْ يُقَدَّمُ فِي اللَّحْدِ</span>\nوَسُمِّىَ اللَّحْدَ؛ لأَنَّهُ فِي نَاحِيَةٍ، وَكُلُّ جَائِرٍ مُلْحِدٌ. ﴿مُلْتَحَدًا﴾ [الكهف: ٢٧] مَعْدِلًا، وَلَوْ كَانَ مُسْتَقِيمًا كَانَ ضَرِيحًا.\n\n١٣٤٧ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا لَيْثُ بْنُ سَعْدٍ، حَدَّثَنِي ابْنُ شِهَابٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ فِي ثَوْبٍ وَاحِدٍ ثُمَّ يَقُولُ: \"أَيُّهُمْ أَكْثَرُ أَخْذًا لِلْقُرْآنِ؟ \". فَإِذَا أُشِيرَ لَهُ إِلَي أَحَدِهِمَا قَدَّمَهُ فِي اللَّحْدِ وَقَالَ: \"أَنَا شَهِيدٌ عَلَى هَؤُلَاءِ\". وَأَمَرَ بِدَفْنِهِمْ بِدِمَائِهِمْ، وَلَمْ يُصَلِّ عَلَيْهِمْ، وَلَمْ يُغَسِّلْهُمْ. [انظر: ١٣٤٣ - فتح: ٣/ ٢١٢]\n\n١٣٤٨ - وَأَخْبَرَنَا الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ كَانَ رَسُولُ اللهِ - ﷺ - يَقُولُ لِقَتْلَى أُحُدٍ: \"أَيُّ هَؤُلَاءِ أَكْثَرُ أَخْذًا لِلْقُرْآنِ؟ \". فَإِذَا أُشِيرَ لَهُ إِلَي رَجُلٍ قَدَّمَهُ فِي اللَّحْدِ قَبْلَ صَاحِبِهِ. وَقَالَ جَابِرٌ: فَكُفِّنَ أَبِي وَعَمِّي فِي نَمِرَةٍ وَاحِدَةٍ. [فتح: ٣/ ٢١٢]\nوقال سُلَيْمَانُ بْنُ كَثِيرٍ: حَدَّثَنِي الزُّهْرِيُّ، حَدَّثَنَا مَنْ سَمِعَ جَابِرًا ﵁.\nذكر فيه حديثَ جابرٍ عن ابن مُقَاتِلٍ، أَنَا عَبْدُ اللهِ -هو ابن المبارك- أَنَا الليْثُ قال -يعني ابن المبارك- وَأَنَا الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنْ جَابِرِ: كَانَ رَسُولُ اللهِ - ﷺ - يَقُولُ لِقَتْلَى أُحُدٍ: \"أَيُّ هؤلاء أَكْثَرُ أَخْذًا لِلْقُرْآنِ؟ \". فَإِذَا أُشِيرَ لَهُ إِلَى رَجُلٍ قَدَّمَهُ فِي اللَّحْدِ قَبْلَ صَاحِبِهِ. قَالَ جَابرٌ: فَكُفِّنَ أَبِي وَعَمِّي فِي نَمِرَةٍ وَاحِدَةٍ.\nوَقَالَ سُلَيْمَانُ بْنُ كَثِيرٍ: حَدَّثَنِي الزُّهْرِيُّ قال: حَدَّثَنَي مَنْ سَمِعَ جَابِرًا.\nما ذكره في تسمية اللحد هو ما ذكره أبو عبيد في كتابه \"المجاز\" (^١).\n_________\n(^١) \"مجاز القرآن\" ١/ ٣٩٨.","vol":"10","page":64},{"text":"وألحد: أجود من لحد، وكذلك فُعِل بسيدنا رسول الله - ﷺ - وهو أفضل من الشق إن صَلُبت الأرض.\nوقوله: (فَكُفِّنَ أَبِي وَعَمِّي فِي نَمِرَةِ) سماه عمًّا؛ تعظيمًا له وتكريمًا؛ لأنه عمرو بن الجموح بن زيد بن حرام، وعبد الله أبو جابر: هو ابن عمرو بن حرام، فهو ابن عمه وزوج أخته هند بنت عمرو. روى القعنبي عن مالك بن أنس أن عبد الله بن عمرو وعمرو بن الجموح كفنا في كفنٍ واحد، وقُبِرا في قبرٍ واحد.\nوحكى غيره أن السيل كان قد ضرب قبرهما فحفر عنهما؛ ليغيرا من مكانهما فوجدا لم يتغيرا كأنما ماتا بالأمس. وكان أحدهما قد جرح ووضع يده على جرحه فدفن وهو كذلك، فأميطت يده عن جرحه ثم أرسلت فرجعت كما كانت وكان بين يوم أحد ويوم حفر عنهما ستة وأربعون سنة، ذكر ذلك ابن سعد (^١).\nوالنَمِرة: كساء من شعر له هدب.\nوقوله: (عن الزهري عن جابر)، وقوله ثانيًا عن الزهري: (حَدَّثَني من سمع جابرًا). يدل أن الأول ليس بجيد لا جرم. قَالَ ابن التين: إنه ليس بصحيح، ليس للزهري سماع من جابر؛ لأن جابرًا توفي سنة ثمان وثمانين، وفي \"الكاشف\": سنة ثمان وسبعين (^٢). ووالده كان أحد النقباء (^٣).\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٥٦٢ - ٥٦٣.\n(^٢) \"الكاشف\" ١/ ٢٨٧ (٧٣٣).\n(^٣) بهامش الأصل بخط سبط: قال النووي في \"التهذيب\": توفي جابر سنة ٧٣ وقيل ٧٨ وقيل ٦٨ انتهى. وفي \"مراسيل العلائي\": روى عن جا بر وذلك مرسل. [قلت: انظر: \"تهذيب الأسماء واللغات\" ١/ ١٤٢ - ١٤٣ (١٠٠) ترجمة جابر بن عبد الله، \"جامع التحصيل\" ص ٢٦٩ ترجمة الزهري].","vol":"10","page":65},{"text":"<span data-type='title' id=toc-1093>٧٦ - باب الإِذْخِرِ وَالحَشِيشِ فِي القَبْرِ</span>\n١٣٤٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"حَرَّمَ اللهُ مَكَّةَ، فَلَمْ تَحِلَّ لأَحَدٍ قَبْلِي وَلَا لأَحَدٍ بَعْدِي، أُحِلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، لَا يُخْتَلَى خَلَاهَا، وَلَا يُعْضَدُ شَجَرُهَا، وَلَا يُنَفَّرُ صَيْدُهَا، وَلَا تُلْتَقَطُ لُقَطَتُهَا إِلاَّ لِمُعَرِّفٍ\".\nفَقَالَ العَبَّاسُ - ﵁ -: إِلاَّ الإِذْخِرَ لِصَاغَتِنَا وَقُبُورِنَا. فَقَالَ: \"إِلاَّ الإِذْخِرَ\".\nوَقَالَ أَبُو هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"لِقُبُورِنَا وَبُيُوتِنَا\". [انظر: ١١٢ - مسلم: ١٣٥٥]\nوَقَالَ أَبَانُ بْنُ صَالِحٍ، عَنِ الَحسَنِ بْنِ مُسْلِمٍ، عَنْ صَفِيَّهَ بِنْتِ شَيْبَةَ: سَمِعْتُ النَّبِيَّ - ﷺ - مِثْلَهُ.\nوَقَالَ مُجَاهِدٌ، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ ﵄: لِقَيْنِهِمْ وَبُيُوتِهِمْ.\n[١٥٨٧، ١٣٤٨، ١٨٣٤، ٢٠٩٠، ٢٤٣٣، ٢٧٨٣، ٢٨٢٥، ٣٠٧٧، ٣١٨٩، ٤٣١٣ - مسلم: ١٣٥٣ - فتح: ٣/ ٢١٣]\nذكر فيه حديث ابن عباس: عَنِ النَّبِيِّ - ﷺ -: \"حَرَّمَ اللهُ مَكَّةَ، فَلَمْ تَحِلَّ لأَحَدٍ قَبْلِي .. \" الحديث إلى قوله: فَقَالَ: \"إِلَّا الإِذْخِرَ\".\nوَقَالَ أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"لِقُبُورِنَا وَبُيُوتِنَا\".\nوَقَالَ أَبَانُ بْنُ صَالِحٍ، عَنِ الحَسَنِ بْنِ مُسْلِمٍ، عَنْ صَفِيَّةَ بنْتِ شَيْبَةَ (^١): سَمِعْتُ النُّبِيَّ - ﷺ - مِثْلَهُ.\n_________\n(^١) بهامش الأصل بخط سبط: مَيْل المزي في \"التهذيب\"والذهبي في \"كاشفه\" و\"تجريده\" أن صفية ليست لها صُحبة، وانظر هذا المعلق كيف فيه التصريح بصحبتها وسماعها ضعف المزي أبان بن صالح في \"أطرافه\" في ترجمة صفية لكونه في السند المصرح بسماعها، فقال …، وقد انفرد المزي بتضعيفه. [وانظر: \"تحفة الأشراف\" ١١/ ٣٤٣ حاشية سبط ابن العجمي على \"الكاشف\" بتحقيق عوامة ٢/ ٥١٢].","vol":"10","page":66},{"text":"وَقَالَ مُجَاهِدٌ، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ: لِقَيْنِهِمْ وَبُيُوتِهِمْ.\nالشرح:\nأما حديث ابن عباس فسيأتي إن شاء الله في الحج (^١)، وتعليق أبي هريرة قد أسنده في كتاب العلم كما سلف (^٢)، وأما تعليق أبان فأسنده ابن ماجه من حديث ابن إسحاق عن أبان (^٣)، وأما تعليق مجاهد (^٤) (^٥).\nوالإِذْخِر بالذال المعجمة الحشيش يتخذ بمكة كالتبن يوقده الصائغ والحداد ويجعل في الطين، لتملس به القبور والبيوت وُيسمى حَلفاء مكة، وقال ابن فارس: الإذخر: حشيشة طيبة (^٦).\nوقام الاتفاق على جواز قطع الإذخر خاصة في منبته من مكة لما ذكروا أن غيره من النبات يحرم قلعه، ويجوز عند العلماء استعمال الحشيش، وهو الورق الساقط والعشب المتكسر، وإنما يحرم قطعه من منبته فقط.\n_________\n(^١) سيأتي برقم (١٥٨٧) باب: فضل مكة وبنيانها.\n(^٢) سبق برقم (١١٢) باب: كتابة العلم.\n(^٣) \"سنن ابن ماجة\" برقم (٣١٠٩) كتاب: المناسك، باب: فضل مكة، وحسنه الألباني في \"صحيح ابن ماجه\" (٢٥٢٤).\n(^٤) بعد هذِه الكلمة في الأصل بياض كتب فوقه: كذا، كما ورد في الهامش ما نصه: حاشية: أخرج تعليق مجاهد البخاري ومسلم وأبو داود والترمذي والنسائي … في الحج وفيه وفي الجزية وفي الجهاد …\n(^٥) سيأتي برقم (١٨٣٤) كتاب: جزاء الصيد، باب: لا يحل القتال بمكة، و(٣١٨٩) كتاب: الجزية والموادعة، باب: إثم الغادر للبر والفاجر. ورواه مسلم برقم (١٣٥٣) كتاب: الحج، باب: تحريم مكة وصيدها، وأبو داود برقم (٢٠١٨) كتاب: المناسك، باب: تحريم حرم مكة، والترمذي برقم (١٥٩٠) كتاب: السير، باب: ما جاء في الهجرة، والنسائي ٥/ ٢٠٣ - ٢٠٤ كتاب: مناسك الحج، حرمة مكة.\n(^٦) \"مجمل اللغة\" ٢/ ٣٦٥.","vol":"10","page":67},{"text":"والحديث دال على جواز استعمال الإذخر وما جانسه من الحشيش الطيب الرائحة في القبور والأموات، وأهل مكة يستعملون من الإذخر ذريره ويطيبون بها أكفان الموتى. ففهم البخاري أن ما كان من النبات في معنى الإذخر فهو داخل في الإباحة، كما أن المسك وما جانسه من الطيب في الحنوط داخل في معنى إباحة الكافور للميت.\nوقوله: \"إِلَّا الإِذْخِرَ\" يجوز أن يكون أوحي إليه تلك الساعة، أو من اجتهاده.\nوقوله: (لصاغتنا وقبورنا). وفي الأخرى: \"لقبورنا وبيوتنا\". وفي الأخرى: (لقينهم وبيوتهم). يحتمل أن يكون قال كل ذلك، فاقتصر كل راوٍ على بعض، وكله من قول العباس، بخلاف ما ذكر الداودي في قوله: (لصاغتنا). ولعله أراد رواية أخرى. والمراد بالساعة من النهار: يوم الفتح. قَالَ مالك: افتتحت مكة في تسعة عشر يومًا من رمضان على ثمان سنين من الهجرة. وقال يحيى بن سعيد: دخل - ﷺ - مكة عام الفتح في عشرة آلاف أو اثني عشر ألفًا، قد أكب على وسط راحلته حَتَّى كادت تنكسر به يريد تواضعًا وشكرًا لربه تعالى.\nوالخَلَى: مقصور، ووقع عند أبي الحسن بالمد، وهو في اللغة مقصور، وهو جمع: خلاة، وهو الحشيش اليابس. قاله جماعة من أهل اللغة (^١)، وقال الداودي: هو الحشيش الرطب. وكذلك في \"أدب الكاتب\" أنه الرطب (^٢). وقاله القزاز، ويكتب بالياء.\n_________\n(^١) الخلى مقصورًا: الرَّطب من الحشيش، الواحدة خلاة، وقيل الخلى: الرُّطب بالضم لا غير، فإذا قلت الرطب من الحشيش فَتَحْتَ؛ لأنك تريد ضد اليابس.\nانظر: \"الصحاح\" ٦/ ٢٣٣١، و\"لسان العرب\" ٢/ ١٢٥٨.\n(^٢) \"أدب الكاتب\" ص ٧٨.","vol":"10","page":68},{"text":"والعضد: الكسر، وقيل: القطع.\n\"وَلَا يُنَفَّرُ صَيْدُهَا\": أي: لا يطرد من الظل ويقعد مكانه.\nوقوله: \"إِلَّا لِمُعَرِّفٍ\" أي: منشد. وقيل: تعرف سنة كغيرها. وفي الشجرة الكبيرة: بقرة. وفي الصغيرة: شاة. قاله عطاء والشافعي، وقال مالك: أساء، ولا شيء عليه. وسيكون لنا عودة إليه في آخر الحج في أبواب مفرقة إن شاء الله تعالى.","vol":"10","page":69},{"text":"<span data-type='title' id=toc-1094>٧٧ - باب هَلْ يُخْرَجُ المَيِّتُ مِنَ القَبْرِ وَاللَّحْدِ لِعِلَّةٍ</span>؟\n١٣٥٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: أَتَى رَسُولُ اللهِ - ﷺ - عَبْدَ اللهِ بْنَ أُبَيٍّ بَعْدَ مَا أُدْخِلَ حُفْرَتَهُ فَأَمَرَ بِهِ فَأُخْرِجَ، فَوَضَعَهُ عَلَى رُكْبَتَيْهِ، وَنَفَثَ عَلَيْهِ مِنْ رِيقِهِ، وَأَلْبَسَهُ قَمِيصَهُ، فَاللهُ أَعْلَمُ، وَكَانَ كَسَا عَبَّاسًا قَمِيصًا.\nقَالَ سُفْيَانُ: وَقَالَ أَبُو هَريرُة: وَكَانَ عَلَى رَسُولِ اللهِ - ﷺ - قَمِيصَانِ، فَقَالَ لَهُ ابْنُ عَبْدِ اللهِ: يَا رَسُولَ اللهِ، أَلْبِسْ أَبِي قَمِيصَكَ الذِي يَلِي جِلْدَكَ. قَالَ سُفْيَانُ: فَيُرَوْنَ أَنَّ النَّبِيَّ - ﷺ - أَلْبَسَ عَبْدَ اللهِ قَمِيصَهُ مُكَافَأَةً لِمَا صَنَعَ. [انظر: ١٢٧٠ - مسلم: ٢٧٣٣ - فتح: ٣/ ٢١٤]\n\n١٣٥١ - حَدَّثَنَا مُسَدَّدٌ، أَخْبَرَنَا بِشْرُ بْنُ المُفَضَّلِ، حَدَّثَنَا حُسَيْنٌ المُعَلِّمُ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: لَمَّا حَضَرَ أُحُدٌ دَعَانِي أَبِي مِنَ اللَّيْلِ فَقَالَ: مَا أُرَانِي إِلاَّ مَقْتُولًا فِي أَوَّلِ مَنْ يُقْتَلُ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -، وَإِنِّي لَا أَتْرُكُ بَعْدِي أَعَزَّ عَلَيَّ مِنْكَ، غَيْرَ نَفْسِ رَسُولِ اللهِ - ﷺ -، فَإِنَّ عَلَيَّ دَيْنًا فَاقْضِ، وَاسْتَوْصِ بِأَخَوَاتِكَ خَيْرًا. فَأَصْبَحْنَا فَكَانَ أَوَّلَ قَتِيلٍ، وَدُفِنَ مَعَهُ آخَرُ فِي قَبْرٍ، ثُمَّ لَمْ تَطِبْ نَفْسِي أَنْ أَتْرُكَهُ مَعَ الآخَرِ، فَاسْتَخْرَجْتُهُ بَعْدَ سِتَّةِ أَشْهُرٍ، فَإِذَا هُوَ كَيَوْمِ وَضَعْتُهُ هُنَيَّةً غَيْرَ أُذُنِهِ. [١٣٥٢ - فتح: ٣/ ٢١٤]\n\n١٣٥٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: دُفِنَ مَعَ أَبِي رَجُلٌ، فَلَمْ تَطِبْ نَفْسِي حَتَّى أَخْرَجْتُهُ، فَجَعَلْتُهُ فِي قَبْرٍ عَلَى حِدَةٍ. [انظر: ١٣٥١ - فتح: ٣/ ٢١٥]\nذكر فيه حديثَ جابرٍ: أَتَى رَسُولُ اللهِ - ﷺ - عَبْدَ اللهِ بْنَ أُبَيًّ بَعْدَ مَا أُدْخِلَ حُفْرَتَهُ، فَأَمَرَ بِهِ فَأُخْرِجَ، وَأَلْبَسَهُ قَمِيصَهُ .. الحديث.\nوحديثه أيضًا: لَمَّا حَضَرَ أُحُدٌ دَعَانِي أَبِي -أي: مِنَ اللَّيْلِ- فَقَالَ: مَا أُرَانِي إِلَّا مَقْتُولًا .. الحديث، وفي آخرهِ: فَاسْتَخْرَجْتُهُ بَعْدَ سِتَّةِ أَشْهُرٍ، فَإِذَا هُوَ كَيَوْمِ وَضَعْتُهُ هُنيَةً غَيْرَ أُذُنِهِ.","vol":"10","page":70},{"text":"وحديثه أيضًا من طريقِ شُعْبَةَ، عَنِ ابن أَبِي نَجِيحٍ، عَنْ عَطَاءٍ، عَنْه قالَ: دُفِنَ مَعَ أَبِي رَجُلٌ، فَلَمْ تَطِبْ نَفْسِي حَتَّى أَخْرَجْتُهُ، فَجَعَلْتُهُ فِي قَبْرٍ على حِدَةٍ.\nالشرح:\nحديث جابر الأول سبق في باب: الكفن في القميص واضحًا.\nوقوله: (وقال أبو هارون (^١): وكان على رسول الله - ﷺ - قميصان).\nأبو هارون هذا: هو موسى بن أبي عيسى ميسرة المدني الحفاظ أخو عيسى الغفاري. ولأبي داود: فما أنكرت منه شيئًا إلا شعرات كن في لحيته مما يلي الأرض (^٢). قَالَ الجياني: كذا روي هذا الإسناد عن البخاري، إلا أبا علي بن السكن وحده فإنه قَالَ في روايته: مجاهدًا بدل عطاء، والأول أصح (^٣)، وكذا أخرجه النسائي (^٤) ورواه أبو نعيم من حديث أبي نضرة عن جابر قَالَ: وأبو نضرة (م، الأربعة) ليس من شرط البخاري ثم رواه من حديث بشر عن عطاء عن جابر قَالَ: وهو غريب جدًا منا حديث عطاء عن جابر.\nورواه أبو داود من حديث أبي نضرة، وللترمذي مصححًا عن جابر قَالَ: أمر النبي - ﷺ - بقتلى أحد أن يردوا إلى مصارعهم وكانوا نقلوا إلى المدينة (^٥).\n_________\n(^١) قال الحافظ في \"الفتح\" ٣/ ٢١٥: كذا وقع في رواية أبي ذر وغيرها، ووقع في كثير من الروايات: (قال أبو هريرة) وكذا في \"مستخرج أبي نعيم\" وهو تصحيف.\n(^٢) \"سنن أبي داود\" برقم (٣٢٣٢) كتاب: الجنائز، باب: في تحويل الميت من موضعه للأمر يحدث، وقال الألباني: صحيح الإسناد.\n(^٣) \"تقييد المهمل\" ٢/ ٦٠٢.\n(^٤) \"سنن النسائي\" ٤/ ٨٤ كتاب: الجنائز، باب: إخراج الميت من القبر بعد أن يدفن فيه.\n(^٥) \"سنن الترمذي\" برقم (١٧١٧) كتاب: الجهاد، باب: ما جاء في دفن القتيل في مقتله وقال: هذا حديث حسن صحيح.","vol":"10","page":71},{"text":"وقوله: (هُنَيَّة) ضبطه بعضهم بضم الهاء ثم نون ثم ياء مشددة تصغير (هنا)، أي: قريبًا من وقت وضعته، وبالهمز بعد الياء. قَالَ ابن التين: وهي التي روينا، والمعنى: كهيئته يوم وضعته. وضبطه بعضهم بفتح الهاء والياء، أي: على حالته.\nوقوله: (كيوم وضعته هنيَّة غَيْرَ أُذُنِهِ) هو بغير، والصواب: رواية ابن السكن وغيره (غير هُنية في أُذنه) بتقديم غير، يريد: غير أثر يسير غيرته الأرض من أذنه، قاله عياض (^١).\nوقوله: (فَاستَخْرَجْتُهُ بَعْدَ سِتَّةِ أَشْهُرٍ، فَاِذَا هُوَ كَيَوْمِ وَضَعْتُة) كذا في \"الصحيح\"، وفي \"الموطأ\" بلاغًا أنه أخرج هو وعمرو بن الجموح بعد ستة وأربعين سنة فوجدا كيوم دفنا، وأميطت يده أو يد صاحبه وهو عبد الله بن عمرو، هذا عن الجرح فلما تركت عادت لمكانها. كما رواه في \"الموطأ\" مرسلًا (^٢) وهو خلاف ما هنا أنه استخرج والده بعد ستة أشهر وقد بدت قدم عمر - ﵁ - حين بني المسجد وهدم البيت ليصلح بعد ست وستين سنة فوجد عليه أثر شراك النعل لم يتغير، وروى ابن عيينة عن أبي الزبير عن جابر قَالَ: لما أراد معاوية أن يجري العين بأحدٍ نودي بالمدينة: من كان له قتيل فليأت. قَالَ جابر: فأتيناهم فأخرجناهم رطابًا ينثنون فأصابت المسحاة أصبع رجل منهم فانقطرت دمًا (^٣).\n_________\n(^١) \"مشارق الأنوار\" ٢/ ٢٧١.\n(^٢) \"الموطأ\" ص ٢٩١ (٥٠) (٩٣٨) كتاب: الجهاد، باب: الدفن في قبر واحد …\n(^٣) رواه عبد الرزاق في \"المصنف\" ٣/ ٥٤٧ (٦٦٥٦) كتاب: الجنائز، باب: الصلاة على الشهيد وغسله، و٥/ ٢٧٧ (٩٦٠٢) كتاب: الجهاد، باب: الصلاة علي الشهيد وغسله، وانظر: \"التمهيد\" ١٨/ ١٧٤.","vol":"10","page":72},{"text":"قَالَ سفيان: بلغني أنه حمزة بن عبد المطلب (^١). وهذا غير الوقت الذي أخرج فيه جابر أباه من قبره، ويقال: أربعة لا تعدو عليهم الأرض ولا هوامها: الأنبياء والعلماء والشهداء والمؤذنون. وقيل: ذلك خصوص لأهل أُحُد كرامة لهم، وكذلك من كان في المنزلة مثلهم.\nوقوله أولًا: (مَا أُرَانِي إِلَّا مَقْتُولًا) هو بضم الهمزة أي: أظنني، وإنما قاله لما كان عليه من العزم أن يقاتل حَتَّى يقتل.\nوقوله: (فِي أَوَّلِ مَنْ يُقْتَلُ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -) إنما قَالَ ذلك؛ لأن نبي الله - ﷺ - كان رأى في سيفه ثلما عند خروجهم إلى أحد، فأوله أنه يصاب بعض أصحابه (^٢)، فقتل يومئذ منهم سبعون وقيل: خمسة وستون، منهم أربعة من المهاجرين، وقال مالك: قتل من المهاجرين أربعة ومن الأنصار سبعون، ولم يكن في عهد النبي - ﷺ - قصة أشد ولا أكثر قتلًا منها، وكانت في سنة ثلاث من الهجرة خرج إليها عشية الجمعة لأربع عشرة خلت من شوال. قَالَ مالك: كانت أحد وخيبر في أول النهار.\nوقوله: (وإنَّ عليَّ دينًا) كان عليه أوسق تمر ليهودي كما سيأتي (^٣).\nوقوله: (وَاسْتَوْصِ بِأَخَوَاتِكَ خَيْرًا) كانت له تسع أخوات كما\n_________\n(^١) قال ابن عبد البر: الذي أصابت المسحاة أصبعه هو حمزة ﵁، رواه عبد الأعلي بن حماد، قال: حدثنا عبد الجبار -يعني ابن الورد- قال سمعت أبا الزبير يقول: سمعت جابر بن عبد الله يقول: رأيت الشهداء يخرجون على رقاب الرجال كأنهم رجال قوم حتى إذا أصابت المسحاة قدم حمزة ﵁ فانبثقت دمًا.\n\"التمهيد\" ١٩/ ٢٤٢.\n(^٢) سيأتي برقم (٣٦٢٢) كتاب: المناقب، باب: علامات النبوة.\n(^٣) سيأتي برقم (٢٣٩٦) كتاب: في الاستقراض، باب: إذا قاصَّ أو جازفه في الدَّين تمرًا بتمرٍ أو غيره.","vol":"10","page":73},{"text":"سيأتي (^١) باختلاف فيه فوَكَّد عليه فيهن مع ما كان في جابر من الخير، فوجب لهن حق القرابة وحق وصية الأب وحق اليتم وحق الإسلام.\nوفي الصحيح لما قَالَ له - ﷺ -: \"تزوجتَ بكرًا أم ثيبًا\" قَالَ: ثيبًا، قَالَ: \"فهلا بكرًا تُلاعبها وتُلاعبك\" قَالَ: إن أبي ترك أخوات كرهت أن أضم إليهن خرقاء مثلهن (^٢). فلم ينكر عليه ذلك.\nأما أحكام الباب: ففيه: جواز إخراج الميت بعد ما يدفن إذا كان لذلك معنى بأن دفن بلا غسل ونحو ذلك، قَالَ الماوردي في \"أحكامه\": وكذا إذا لحق الأرض المدفون فيها سيل أو نداوة على ما رآه الزبيري، وخالفه غيره. قلتُ: وقول الزبيري أصح.\nقَالَ ابن المنذر: اختلف العلماء في النبش عمن دفن ولم يغسل فأكثرهم يجيز إخراجه وغسله، هذا قول مالك والشافعي إلا أن مالكًا قَالَ: ما لم يتغير (^٣). وكذا عندنا ما لم يتغير بالنتن كما قَالَ الماوردي، وقال القاضي أبو الطيب: بالتقطيع، وقيل: ينبش ما دام فيه جزء من عظم وغيره، وقال أبو حنيفة وأصحابه: إذا وضع في اللحد وغطي بالتراب ولم يغسل، لم ينبغ لهم أن ينبشوه. وهو قول أشهب (^٤). والأول أصح، وبه قال أحمد وداود (^٥).\nوكذلك اختلفوا فيمن دفن بغير صلاة فعندنا: لا ينبش بل يصلى على القبر، اللهم إلا أن لا يهال عليه التراب، فإنه يخرج ويصلى\n_________\n(^١) سيأتي برقم (٤٠٥٢) كتاب: المغازي، باب: إذ همت طائفتان منكم أن تفشلا.\n(^٢) سيأتي برقم (٤٠٥٢).\n(^٣) \"الأوسط\" ٥/ ٣٤٣.\n(^٤) انظر: \"الفتاوى التاتارخانية\" ٢/ ١٧٤ - ١٧٥، \"النوادر والزيادات\" ١/ ٦٣٠.\n(^٥) انظر: \"المغني\" ٣/ ٥٠٠، \"المحلى\" ٥/ ١١٤.","vol":"10","page":74},{"text":"عليه. نص عليه الشافعي (^١)؛ لقلة المشقة ولأنه لا يسمى نبشًا، وقيل: يرفع لبنة وهو في لحده مما يقابل وجهه لينظر بعضه فيصلى عليه.\nوقال ابن القاسم: يخرج بحُدْثَان ذلك ما لم يتغير وهو قول سحنون، وقال أشهب: إن ذكروا ذلك قبل أن يهال عليه التراب، أخرج وصلي عليه، وإن أهالوا فليترك، وإن لم يصل عليه. وعن مالك: إذا نسيت الصلاة على الميت حَتَّى يفرغ من دفنه لا أرى أن ينبشوه لذلك ولا يصلى على قبره، ولكن يدعون له (^٢). وينبش في صور أخرى محلها الفروع فلا نطول بذلك.\nوروى سعيد بن منصور عن شريح (س ت) بن عبيد أن رجالًا قبروا صاحبًا لهم لم يغسلوه ولم يجدوا له كفنًا فوجدوا معاذ بن جبل فأخبروه، فأمرهم أن يخرجوه ثم غسل وكفن وحنط ثم صلي عليه.\nوفي قول جابر: نفث عليه من ريقه. حجة على من يرى بنجاسة الريق والنخامة وهو قول يروى عن سلمان الفارسي، وإبراهيم النخعي (^٣)، والعلماء كلهم على خلافه والسنن وردت برده، فمعاذ الله من صحة خلافها، والشارع علمنا النظافة والطهارة، وبه طهرنا الله من الأدناس فريقه يتبرك به ويستشفي.\nوفيه أن الشهداء لا تأكل الأرض لحومهم، وقد سلف.\nفرع:\nيحرم عندنا نقل الميت قبل دفنه إلى بلد آخر؛ لأن في نقله تأخر دفنه\n_________\n(^١) انظر: \"الحاوي\" ٣/ ٦٢.\n(^٢) انظر: \"عقد الجواهر الثمينة\" ١/ ١٩٣.\n(^٣) روى ذلك ابن أبي شيبة في \"المصنف\" ١/ ١٥٢ (١٧٥٤) كتاب: الطهارات، باب: النخاع والبزاق يقع في البئر.","vol":"10","page":75},{"text":"وتعريضه لهتك حرمته من وجوه، ولو أوصى بنقله لم تنفذ وصيته، وقال جماعات من أصحابنا: يكره ولا يحرم (^١).\nوروي عن عائشة، أيضًا (^٢)، لكن يرده حديث جابر: كنا حملنا القتلى يوم أحد فجاء منادي: رسول الله - ﷺ - يأمركم أن تدفنوا القتلى في مضاجعهم. رواه أصحاب السنن الأربعة وقال الترمذي: حديث حسن صحيح (^٣)، اللهم إلا أن يكون بقرب مكة أو المدينة أو بيت المقدس لفضلها فينقل، نص عليه الشافعي، كما نقله الماوردي من أصحابنا (^٤).\n_________\n(^١) قال النووي ﵀: قال صاحب \"الحاوي\": قال الشافعي رحمه الله تعالى: لا أحبه -أي نقل الميت من بلد إلى بلد- إلا أن يكون بقرب مكة أو المدينة أو بيت المقدس، فيختار أن ينقل إليها؛ لفضل الدفن فيها. وقال البغوي والشيخ أبو نصر البندنيجي من العراقيين: يكره نقله، وقال القاضي حسين والدارمي والمتولي: يحرم نقله، وقال القاضي حسين والمتولي: ولو أوصى بنقله لم تنفذ وصيته، وهذا هو الأصح؛ لأن الشرع أمر بتعجيل دفنه، وفي نقله تأخيره، وفيه أيضًا انتهاكه من وجوه وتعرضه للتغير وغير ذلك، \"المجموع\" ٥/ ٢٧٢ - ٢٧٣.\n(^٢) رواه الترمذي برقم (١٠٥٥) كتاب: الجنائز، باب: ما جاء في الرخصة في زيارة القبور، وعبد الرزاق في \"المصنف\" ٣/ ٥١٧ (٦٥٣٥) كتاب: الجنائز، باب: لا ينقل الرجل من حيث يموت، وابن المنذر في \"الأوسط\" ٥/ ٤٦٤. من طريق ابن جريج، عن ابن أبي مليكة، عن عائشة، وقال المباركفوري: ولم يحكم الترمذي على حديث الباب بشيء من الصحة والضعف، ورجاله ثقات إلا ابن جريج مدلس، ورواه عن عبد الله بن أبي مليكة بالعنعنة \"تحفة الأحوذي\" ٤/ ١٣٩، وضعفه الألباني في \"ضعيف الترمذي\".\n(^٣) رواه أبو داود برقم (٣١٦٥) كتاب: الجنائز، باب: في الميت يحمل من أرض إلى أرض، والترمذي برقم (١٧١٧) كتاب: الجهاد، باب: ما جاء في دفن القتيل في مقتله، والنسائي ٤/ ٧٩ كتاب: الجنائز، باب: أين يدفن الشهيد؟ وابن ماجه برقم (١٥١٦) كتاب: الجنائز، باب: ما جاء في الصلاة على الشهداء ودفنهم.\nوالحديث صححه الألباني في \"صحيح أبي داود\".\n(^٤) \"الحاوي\" ٣/ ٢٦.","vol":"10","page":76},{"text":"ومن هذا نقل جنازة سعد بن أبي وقاص وسعيد بن زيد من العقيق إلى المدينة (^١) وللقرب أيضًا ولا يبعد ما إذا كان بقربه قرية أهلها صالحون كذلك، وصح أن يوسف - ﷺ - نقل بعد دفنه بالبحر بسنين كثيرة، واستخرجت عظامه، كما أخرجه ابن حبان فنقل إلى جوار إبراهيم الخليل - ﵇ - (^٢).\nوروى ابن إسحاق أن أم عبد الله بن سلمة البلوي البدري لما قتل يوم أحد شهيدًا استاذنت النبي - ﷺ - في نقله إلى المدينة، فنقل هو والمجذر بن زياد البلوي.\n_________\n(^١) رواه البيهقي في \"السنن الكبرى\" ٤/ ٥٧.\n(^٢) \"صحيح ابن حبان\" ٢/ ٥٠٠ - ٥٠١ (٧٢٣) كتاب: الرقائق، باب: الورع والتوكل.","vol":"10","page":77},{"text":"<span data-type='title' id=toc-1095>٧٨ - باب الشَّقِّ وَاللَّحْدِ فِي القَبْرِ </span>(^١)\n١٣٥٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا اللَّيْثُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ رَجُلَيْنِ مِنْ قَتْلَى أُحُدٍ، ثُمَّ يَقُولُ: \"أَيُّهُمْ أَكْثَرُ أَخْذًا لِلْقُرْآنِ؟ \". فَإِذَا أُشِيرَ لَهُ إِلَي أَحَدِهِمَا قَدَّمَهُ فِي اللَّحْدِ فَقَالَ: \"أَنَا شَهِيدٌ عَلَى هَؤُلَاءِ يَوْمَ القِيَامَةِ\". فَأَمَرَ بِدَفْنِهِمْ بِدِمَائِهِمْ، وَلَمْ يُغَسِّلْهُمْ. [انظر: ١٣٤٣ - فتح: ٣/ ٢١٧]\nذكر فيه حديث جابر: كَانَ النَّبِيُّ - ﷺ - يَجْمَعُ بَيْنَ رَجُلَيْنِ مِنْ قَتْلَى أُحُدٍ .. الحديث.\nوقد سلف قريبًا في مواضع (^٢)، والكل جائز، واللحد أفضل عندنا من الشق إن صلبت الأرض، لُحِد لرسول الله - ﷺ - ولصاحبيه (^٣) ولابنه إبراهيم، وأوصى به ابن عمر (^٤) واستحبه الأئمة: النخعي ومالك وأبو حنيفة وأصحابه وإسحاق، قالوا: وهو ما اختاره الله تعالى لنبيه (^٥)، وقد روى أصحاب السنن الأربعة من حديث ابن عباس مرفوعًا: \"اللَّحدُ لنا، والشَّقُّ لغيرِنا\". قَالَ الترمذي: حديث غريب (^٦).\n_________\n(^١) ورد بهامش الأصل ما نصه: ثم بلغ في الثامن كتبه مؤلفه غفر الله له.\n(^٢) سلف برقم (١٣٤٣) باب: الصلاة على الشهيد، و(١٣٤٥) باب: دفن الرجلين والثلاثة في قبر واحد، و(١٣٤٦) باب: من لم ير غسل الشهداء، و(١٣٤٧ - ١٣٤٨) باب: من يقدم في اللحد.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ٣/ ١٤ (١١٦٣٤).\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٣/ ١٥ (١١٦٣٨).\n(^٥) انظر: \"تحفة الفقهاء\" ١/ ٢٥٥، \"الفتاوى التاتارخانية\" ٢/ ١٦٧، \"المعونة\" ١/ ٢٠٥ - ٢٠٦، \"عقد الجواهر الثمينة\" ١/ ١٩٤.\n(^٦) \"سنن أبي داود\" برقم (٣٢٠٨) كتاب: الجنائز، باب: في اللحد، \"سنن الترمذي\" برقم (١٠٤٥) كتاب: الجنائز، باب: ما جاء في قول النبي - ﷺ -: \"اللحد لنا والشق =","vol":"10","page":78},{"text":"وصفة اللحد أن يحفر حائط القبر مائلًا عن استوائه من أسفله قدر ما يوضع فيه الميت، وليكن من جهة القبلة.\nوالشَّق -بفتح الشين- أن يُحْفر وسطُه كالنهرِ، ويبنى جانباه باللبنِ أو غيره ويُجعل بينهما شق، يُوضع فيه الميت ويُسَقَّف.\n_________\n= لغيرنا\"، \"سنن النسائي\" ٤/ ٨٠ كتاب: الجنائز، اللحد والشق، \"سنن ابن ماجة\" برقم (١٥٥٤) كتاب: الجنائز، باب: ما جاء في استحباب اللحد. وصححه الألباني.","vol":"10","page":79},{"text":"<span data-type='title' id=toc-1096>٧٩ - باب إِذَا أَسْلَمَ الصَّبِيُّ فَمَاتَ هَلْ يُصَلَّى عَلَيْهِ؟ وَهَلْ يُعْرَضُ عَلَى الصَّبِيِّ الإِسْلَامُ</span>؟\nوَقَالَ الحَسَنُ وَشُرَيْحٌ وَإِبْرَاهِيمُ وَقَتَادَةُ: إِذَا أَسْلَمَ أَحَدُهُمَا فَالوَلَدُ مَعَ المُسْلِمِ. وَكَانَ ابْنُ عَبَّاسٍ مَعَ أُمِّهِ مِنَ المُسْتَضْعَفِينَ، وَلَمْ يَكُنْ مَعَ أَبِيهِ عَلَى دِينِ قَوْمِهِ. وَقَالَ: الإِسْلَامُ يَعْلُو وَلَا يُعْلَى.\n\n١٣٥٤ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ أَنَّ ابْنَ عُمَرَ ﵄ أَخْبَرَهُ، أَنَّ عُمَرَ انْطَلَقَ مَعَ النَّبِيِّ - ﷺ - فِي رَهْطٍ قِبَلَ ابْنِ صَيَّادٍ، حَتَّى وَجَدُوهُ يَلْعَبُ مَعَ الصِّبْيَانِ عِنْدَ أُطُمِ بَنِي مَغَالَةَ -وَقَدْ قَارَبَ ابْنُ صَيَّادٍ الحُلُمَ- فَلَمْ يَشْعُرْ حَتَّى ضَرَبَ النَّبِيُّ - ﷺ - بِيَدِهِ، ثُمَّ قَالَ لاِبْنِ صَيَّادٍ \"تَشْهَدُ أَنِّي رَسُولُ اللهِ؟ \". فَنَظَرَ إِلَيْهِ ابْنُ صَيَّادٍ فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ الأُمِّيِّينَ. فَقَالَ ابْنُ صَيَّادٍ: لِلنَّبِيِّ - ﷺ -: أَتَشْهَدُ أَنِّي رَسُولُ اللهِ؟ فَرَفَضَهُ وَقَالَ: \"آمَنْتُ بِاللهِ وَبِرُسُلِهِ\". فَقَالَ لَهُ: \"مَاذَا تَرَى\". قَالَ ابْنُ صَيَّادٍ: يَأْتِينِي صَادِقٌ وَكَاذِبٌ. فَقَالَ النَّبِيُّ - ﷺ -: \"خُلِّطَ عَلَيْكَ الأَمْرُ\" ثُمَّ قَالَ لَهُ النَّبِيُّ - ﷺ -: \"إِنِّي قَدْ خَبَأْتُ لَكَ خَبِيئًا\". فَقَالَ ابْنُ صَيَّادٍ: هُوَ الدُّخُّ. فَقَالَ: \"اخْسَأْ، فَلَنْ تَعْدُوَ قَدْرَكَ\". فَقَالَ عُمَرُ - ﵁ -: دَعْنِى يَا رَسُولَ اللهِ أَضْرِبْ عُنُقَهُ. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنْ يَكُنْهُ فَلَنْ تُسَلَّطَ عَلَيْهِ، وَإِنْ لَمْ يَكُنْهُ فَلَا خَيْرَ لَكَ فِي قَتْلِهِ\". [٣٠٥٥، ٦١٧٣، ٦٦١٨ - مسلم: ٢٩٣٠ - فتح: ٣/ ٢١٨]\n\n١٣٥٥ - وَقَالَ سَالِمٌ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ: انْطَلَقَ بَعْدَ ذَلِكَ رَسُولُ اللهِ - ﷺ - وَأُبَىُّ بْنُ كَعْبٍ إِلَي النَّخْلِ التِي فِيهَا ابْنُ صَيَّادٍ، وَهُوَ يَخْتِلُ أَنْ يَسْمَعَ مِنِ ابْنِ صَيَّادٍ شَيْئًا قَبْلَ أَنْ يَرَاهُ ابْنُ صَيَّادٍ، فَرَآهُ النَّبِيُّ - ﷺ - وَهُوَ مُضْطَجِعٌ -يَعْنِى: فِي قَطِيفَةٍ لَهُ فِيهَا رَمْزَةٌ أَوْ زَمْرَةٌ- فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ رَسُولَ اللهِ - ﷺ - وَهُوَ يَتَّقِي بِجُذُوعِ النَّخْلِ فَقَالَتْ لاِبْنِ صَيَّادٍ: يَا صَافِ -وَهْوَ اسْمُ ابْنِ صَيَّادٍ- هَذَا مُحَمَّدٌ - ﷺ -. فَثَارَ ابْنُ صَيَّادٍ، فَقَالَ النَّبِيُّ - ﷺ -: \"لَوْ تَرَكَتْهُ بَيَّنَ\". وَقَالَ شُعَيْبٌ فِي حَدِيثِهِ: فَرَفَصَهُ رَمْرَمَةٌ، أَوْ","vol":"10","page":80},{"text":"زَمْزَمَةٌ. وَقَالَ [إِسْحَاقُ الكَلْبِىُّ] وَعُقَيْلٌ: رَمْرَمَةٌ. وَقَالَ مَعْمَرٌ: رَمْزَةٌ. [٢٦٣٨، ٣٠٣٣، ٣٠٥٦، ٦١٧٤ - مسلم: ٢٩٣١ - فتح: ٣/ ٢١٨]\n\n١٣٥٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ -وَهْوَ: ابْنُ زَيْدٍ- عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ غُلَامٌ يَهُودِيٌّ يَخْدُمُ النَّبِيَّ - ﷺ - فَمَرِضَ، فَأَتَاهُ النَّبِيُّ - ﷺ - يَعُودُهُ، فَقَعَدَ عِنْدَ رَأْسِهِ فَقَالَ لَهُ: \"أَسْلِمْ\". فَنَظَرَ إِلَي أَبِيهِ وَهْوَ عِنْدَهُ فَقَالَ لَهُ: أَطِعْ أَبَا القَاسِمِ - ﷺ -. فَأَسْلَمَ، فَخَرَجَ النَّبِيُّ - ﷺ - وَهْوَ يَقُولُ: \"الحَمْدُ لله الذِي أَنْقَذَهُ مِنَ النَّارِ\". [٥٦٥٧ - فتح: ٣/ ٢١٩]\n\n١٣٥٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: قَالَ عُبَيْدُ اللهِ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: كُنْتُ أَنَا وَأُمِّي مِنَ المُسْتَضْعَفِينَ، أَنَا مِنَ الوِلْدَانِ، وَأُمِّي مِنَ النِّسَاءِ. [٤٥٨٧، ٤٥٨٨، ٤٥٩٧ - فتح: ٣/ ٢١٩]\n\n١٣٥٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، قَالَ ابْنُ شِهَابٍ: يُصَلَّى عَلَى كُلِّ مَوْلُودٍ مُتَوَفًّى وَإِنْ كَانَ لِغَيَّةٍ؛ مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِطْرَةِ الإِسْلَامِ، يَدَّعِي أَبَوَاهُ الإِسْلَامَ أَوْ أَبُوهُ خَاصَّةً، وَإِنْ كَانَتْ أُمُّهُ عَلَى غَيْرِ الإِسْلَامِ، إِذَا اسْتَهَلَّ صَارِخًا صُلِّيَ عَلَيْهِ، وَلَا يُصَلَّى عَلَى مَنْ لَا يَسْتَهِلُّ مِنْ أَجْلِ أَنَّهُ سِقْطٌ، فَإِنَّ أَبَا هُرَيْرَةَ - ﵁ - كَانَ يُحَدِّثُ: قَالَ النَّبِيُّ - ﷺ -: \"مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتَجُ البَهِيمَةُ بَهِيمَةً جَمْعَاء، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ \". ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ - ﵁ -: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ [الروم: ٣٠] الآيَةَ. [١٣٥٩، ١٣٨٥، ٤٧٧٥، ٦٥٩٩ - مسلم: ٢٦٥٨ - فتح: ٣/ ٢١٩]\n\n١٣٥٩ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتَجُ البَهِيمَةُ بَهِيمَةً [جَمْعَاءَ]، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ \". ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ ﵁: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ﴾ [الروم: ٣٠]. [انظر: ١٣٥٨ - مسلم: ٢٦٥٨ - فتح: ٣/ ٢١٩]","vol":"10","page":81},{"text":"ذكر فيه حديث عُمر في قصة ابن صيَّاد بطولِها.\nوذكر حديث أنس: كان غلام يهودي يخدم النبي - ﷺ -، فمرض .. وذكر الحديث.\nوعن ابن عباس: كُنْتُ أَنَا وَأُمِّي مِنَ المُسْتَضْعَفِينَ، أَنَا مِنَ الوِلْدَانِ، وَأُمِّي مِنَ النِّسَاءِ.\nوحديث أبي هريرة: \"مَا مِنْ مَوْلُودٍ إِلَّا يُولَدُ عَلَى الفِطْرَةِ\" .. الحديث بطريقيه.\nالشرح:\nالكلام على ما ذكره البخاري ﵀ واحدًاواحدًا، فإنه من الأبواب التي تحتاج إلى إيضاح فلا تسأم من الطول، ولا شك أنه يصلى علي الصغير المولود في الإسلام؛ لأنه كان على دين أبويه.\nقَالَ ابن القاسم: إذا أسلم الصغير وقد عقل الإسلام فله حكم المسلمين في الصلاة عليه، ويباع على النصراني إن ملكه؛ لأن مالكًا يقول: لو أسلم وقد عقل الإسلام ثم بلغ فرجع عنه أجبره عليه. قَالَ أشهب: وإن لم يعقله لم أجبر الذمي على بيعه، ولا يؤخذ الصبي بإسلامه إن بلغ (^١).\nوقد اختلف الناس في حكم الصبي إذا أسلم أحد أبويه على ثلاثة أقوال:\nأحدها: يتبع أيهما أسلم، وهو أحد قولي مالك، وبه أخذ ابن وهب، وهي مقالة هؤلاء الجلة، ويصلى عليه إن مات على هذا.\nوثانيها: يتبع أباه وإسلام أمه لا يُعدُّ به الولد مسلمًا، وهو قول مالك في \"المدونة\".\n_________\n(^١) انظر: \"المدونة\" ٣/ ٢٨٢، \"النوادر والزيادات\" ١/ ٦٠٣.","vol":"10","page":82},{"text":"ثالثها: يتبع أمه وإن أسلم أبوه وهي مقالة شاذة ليست في مذهب مالك.\nقال سحنون: إنما يكون إسلام [الوالد] (^١) إسلامًا له، ثم إذا لم يكن معه أبوه فهو (^٢) على دين أمه (^٣). ويعضده حديث الباب: \"فأبواه يهودانه وينصرانه\". فشرك بينهما في ذلك، فإذا انفرد أحدهما دخل في معنى الحديث.\nوقال ابن بطال: أجمع العلماء في الطفل الحربي يُسبى ومعه أبواه، أن إسلام الأب إسلام له. واختلفوا فيما إذا أسلمت الأم، وحجة مالك إجماع العلماء، أنه من دام مع أبويه لم يلحقه سباء فحكمه حكم أبويه حَتَّى يبلغ، فكذلك إذا سُبي لا يغير السباء حكمه حَتَّى يبلغ فيعبر عن نفسه، وكذلك إن مات لا يصلى عليه، وهو قول الشعبي. قَالَ: واختلفوا إذا لم يكن معه أبوه ووقع في المقاسم دونهما، ثم مات في ملك مشتريه، فقال مالك في \"المدونة\": لا يصلى عليه إلا أن يجيب إلى الإسلام بأمر يعرف أنه عقله، وهو المشهور من مذهبه، وعنه: إذا لم يكن معه أحد من آبائه ولم يبلغ أن يتدين أو يدعى ونوى سيده الإسلام فإنه يصلى عليه وأحكامه أحكام المسلمين في الدفن في مقابر المسلمين والموارثة، وهو قول ابن الماجشون وابن دينار وأصبغ، وإليه ذهب أبو حنيفة وأصحابه والأوزاعي والشافعي (^٤).\n_________\n(^١) في الأصل: الولد، وما أثبتناه يقتضيه المعنى.\n(^٢) في الأصل: وهو، والصواب ما أثبتناه.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٦٠١.\n(^٤) انظر: \"شرح ابن بطال\" ٣/ ٣٤١ - ٣٤٢.","vol":"10","page":83},{"text":"وفي \"شرح الهداية\" إذا سُبِيَ صبي مع أحد أبويه فمات لم يصل عليه حتى يقر بالإسلام، وهو يعقل، أو يسلم أحد أبويه خلافًا لمالك في إسلام الأم، والشافعي في إسلامه هو والولد: يتبع خير الأبوين دينًا.\nوالتبعية مراتب: أقواها: تبعية الأبوين ثم الدار، ثم اليد.\nوفي \"المغني\": لا يصلى على المشركين إلا أن يسلم أحد أبويهم، أو يموت مشركا، فيكون ولده مسلمًا، أو يُسبى منفردًا، أو مع أحد أبويه فإنه يصلى عليه.\nوقال أبو ثور: إذا سبى مع أحد أبويه لا يصلى عليه إلا أن يسلم وفي \"الإشراف\" عنه: إذا أسر مع أبويه أو أحدهما أو وحده ثم مات قبل أن يختار الإسلام يصلى عليه.\nوقوله: (وكان ابن عباس ..) إلى آخره. قد أسنده بعد (^١)، وهو مبني على من قَالَ: إن إسلام العباس متأخر (^٢)، وأما من قَالَ: إنه قديم قبل الهجرة، فلا. وأمه أم الفضل لُبابة (^٣).\nقَالَ ابن سعد: أسلمت بعد خديجة (^٤). وقال محمد بن عمر: هاجرت إلى المدينة بعد إسلام زوجها.\nوقوله: (وَقَالَ: الإِسْلَامُ يَعْلُو وَلَا يُعْلَى) ولم يذكر قائله، وقد أخرجه الدارقطني في النكاح من \"سننه\" بإسناد جيد من حديث عائذ\n_________\n(^١) سيأتي مسندًا برقم (١٣٥٧).\n(^٢) ورد بهامش الأصل ما نصه: حاشية: أسلم قبل خيبر وكان يكتم إسلامه، ويقال: (…) قبل بدر (…).\n(^٣) ورد بهامش الأصل ما نصه: قال ابن (…) وابن سعد: هي أول امرأة أسلمت بعد خديجة.\n(^٤) \"الطبقات الكبرى\" ٨/ ٢٧٧.","vol":"10","page":84},{"text":"ابن عمرو المحزني أن النبي - ﷺ - قَالَ: \"الإِسْلَامُ يَعْلُو وَلَا يُعْلَى\" (^١) (^٢).\nوقصة ابن صياد ذكرها البخاري في مواضع أخر، منها: قَالَ: سالم عن ابن عمر: فقام رسول الله - ﷺ - في الناس فذكره. وفيه: \"أنه أعور وأن الله ليس بأعور\" (^٣).\nومنها في الجهاد في باب: ما يجوز من الاحتيال، معلقًا عن الليث (^٤). ووصله الإسماعيلي من حديث ابن بكير وأبي صالح عنه.\nولمسلم قَالَ ابن شهاب: وأخبرني عمر بن ثابت، أنه أخبره بعض الصحابة أنه - ﷺ - قَالَ يوم حذر الناس الدجال: \"أنه مكتوبٌ بين عينيه كافِرٌ، يقرأه مَنْ كَرِه عملَهُ .. \" (^٥). الحديث.\nوله أيضًا من حديث أبي سعيد بنحوه (^٦)، وللترمذي: فاحتبسه وهو\n_________\n(^١) \"سنن الدارقطني\" ٣/ ٢٥٢ كتاب: النكاح، باب: المهر، والحديث حسنه الألباني في \"الإرواء\" (١٢٦٨).\n(^٢) ورد بهامش الأصل ما نصه: قال المصنف في تخريج أحاديث الرافعي المسمى بـ\"خلاصة البدر المنير\" في حديث \"الإسلام يعلو ولا يعلى\": رواه الدارقطني في \"سننه\" من رواية عائذ بن عمرو المزني بإسناد واه، ولفظه \"الإسلام يعلو ولا يعلى\"، والطبراني في أصغر معاجمه وأبو نعيم والبيهقي في كتابيهما \"دلائل النبوة\" من رواية عمر بن الخطاب ولفظه: \"الحمد لله الذي هدانا لهذا الدين الذي يعلو ولا يعلى\" قاله الأعرابي في حديث طويل، وفي سنده محمد بن على بن الوليد السلمي البصري. قال البيهقي: الحمل فيه على السلمي، قال الذهبي: صدق والله البيهقي؛ فإنه خبر باطل. ثم عزاه المصنف إلى البخاري تعليقا موقوفًا. اهـ. وانظر: \"خلاصة البدر المنير\" ٢/ ٣٦٢ - ٣٦٣.\n(^٣) سيأتي برقم (٦١٧٥) كتاب: الأدب، باب: قول الرجل للرجل: اخسأ.\n(^٤) سيأتي برقم (٣٠٣٣).\n(^٥) \"صحيح مسلم\" برقم (١٦٩) بعد حديث (٢٩٣١) كتاب: الفتن وأشراط الساعة، باب: ذكر ابن صياد.\n(^٦) السابق برقم (٢٩٣٣) باب: ذكر الدجال وصفته.","vol":"10","page":85},{"text":"غلام يهودي له ذؤابة (^١) وله من حديث أبي بكرة فيه وقال: غريب (^٢).\nوروي أنه كان يشب في اليوم الواحد شباب الصبي لشهر (^٣). وروي أنه ولد أعور مختتن (^٤). ولنتكلم على مفرداته ومعانيه:\nفالرهط: ما دون العشرة من الرجال، ولا يكون فيهم امرأة قاله الجوهري (^٥). وفي \"العين\": هو عدد جمع من ثلاثة إلى عشرة. وبعض يقول: من سبعة إلى عشرة، وما دون السبعة إلى الثلاثة نفر (^٦). وعن ثعلب: الرهط: الأب الأدنى. وفي \"المحكم\": الرهط لا واحد له من لفظه (^٧). وفي \"الجامع\": الرهط: ما بين الثلاثة إلى العشرة، وربما جاوزوا ذلك. وكذا في \"الجمهرة\" (^٨).\nوالأُطُم -بضم الهمزة والطاء- بناء من حجارة موضوع كالقصر.\nوقيل: هو الحصين. وجمعه آطام (^٩).\nوقوله: (أُطُم بني مغالة). كذا هو في الصحيح، وفي \"صحيح مسلم\"\n_________\n(^١) \"سنن الترمذي\" برقم (٢٢٤٧) كتاب: الفتن، باب: ما جاء في ذكر ابن صائد، وقال: هذا حديث حسن.\n(^٢) \"سنن الترمذي\" برقم (٢٢٤٨) كتاب: الفتن، باب: ما جاء في ذكر ابن صائد، وضعفه الألباني في \"ضعيف الترمذي\".\n(^٣) روى ما يدل على ذلك أبو يعلى في \"مسنده\" ١٣/ ٩٣ (٧١٦٣)، وابن حبان في \"صحيحه\" ١٤/ ٢٤٣ (٦٣٣٥) كتاب: التاريخ، باب: صفته - ﷺ - وأخباره، كلاهما من حديث حليمة أم رسول الله - ﷺ -.\n(^٤) رواه عبد الرزاق في \"المصنف\" ١١/ ٣٩٦ (٢٠٨٣١).\n(^٥) \"الصحاح\" ٣/ ١١٢٨.\n(^٦) \"العين\" ٤/ ١٩.\n(^٧) \"المحكم\" ٤/ ١٧٦.\n(^٨) \"جمهرة اللغة\" ٢/ ٧٦١.\n(^٩) \"النهاية في غريب الحديث والأثر\" ١/ ٥٤، و\"لسان العرب\" ١/ ٩٢.","vol":"10","page":86},{"text":"رواية الحلواني: أطم بني معاوية. وذكر الزبير بن أبي بكر: أن كل ما كان عن يمينك إذا وقفت آخر البلاط مستقبل مسجد المدينة فهو لبني مغالة، ومسجده - ﷺ - في بني مغالة، وما كان عن يسارك فلبني حديلة. وقال بعضهم: بنو مغالة: حي من قضاعة، وبنو معاوية هم بنو حديلة، وهي: امرأة نسبوا إليها امرأة عدي بن عمرو بن مالك بن النجار.\nو(مَغَالة) بفتح الميم وبالغين المعجمة.\nو(ابن صياد) يقال فيه: بالألف واللام أيضًا، كما قاله ابن الجوزي، وابن صائد واسمه: صافٍ كقاضٍ. وقيل: عبد الله. وقال الواقدي: هو من بني النجار. وقيل: من اليهود وكانوا حلفاء بني النجار، وابنه عمارة (ت ق): شيخ مالك من خيار المسلمين، ولما دفعته بنو النجار عن نسبهم حلف منهم تسعة وأربعون رجلًا، ورجل من بني ساعدة على دفعه.\nوقوله: (\"أتشْهَدُ أَنِّي رَسُولُ اللهِ؟ \"). فيه: عرضُ الإسلام على الصغير، واستدل به قوم على صحة إسلام الصبي، وكان قارب الاحتلام، وهو مقصود البخاري في تبويبه: هل يعرض على الصبي الإسلام؟ وبه قَالَ أبو حنيفة، ومالك، خلافًا للشافعي؛ لعدم تكليفه، ولا يرد على الشافعي صلاته قبل البلوغ كما ألزمه ابن العربي؛ لأنها من باب التمرين وقد أمر الشارع بها.\nواختلف المالكية في إسلام ابن الكافر وارتداد ابن المسلم هل يعتد به أم لا؟ على قولين. واختار بعض المتأخرين منهم الاعتداد.\nوقوله: (إنك نبي الأميين). قَالَ الرشاطي: الأميون مشركو العرب. نسبوا إلى ما عليه أمة العرب، وكانوا لا يكتبون.","vol":"10","page":87},{"text":"وقيل: الأمية هي التي على أصل ولادات أمهاتها لم تتعلم الكتابة.\nوقيل: نسبة إلى أم القرى.\nوقوله: (فرفضه النبي - ﷺ -). أي: تركه. كذا هو بالضاد المعجمة.\nوفي رواية أخرى بالمهملة، وكذا هو بخط الدمياطي، وقال في الحاشية: إنه كذا عند البخاري ومسلم.\nقال عياض: وهي روايتنا عن الجماعة. وقال بعضهم: إنه الرفص بالرجل مثل الرفس بالسين المهملة، فإن صح هذا فهو بمعناه قَالَ: لكن لم أجد هذِه اللفظة في أصول اللغة (^١).\nقلتُ: لكنهما متقاربان، ووقع في رواية القاضي التميمي: فَرَضَّه بضاد معجمة، وهو وهم. وفي رواية المروزي: فوقصه، بقاف وصاد مهملة، قال: ولا وجه له.\nقَالَ الخطابي: إنما هو فرصَّه -أي بتشديد الصاد المهملة، كذا حدثونا من وجوه. وكذلك هو في رواية شعيب بعد هذا، إلا أنه ضبطه بضاد معجمة، يريد أنه ضغطه حَتَّى ضم بعضه إلى بعض، ومنه ﴿بُنْيَانٌ مَرْصُوصٌ﴾ [الصف: ٤] (^٢).\nوقال المازري: أقرب منه أن يكون بالسين المهملة أي: ركله. أي: ضربه برجل واحدة (^٣).\nفإن قلتَ: ما تَرْكه - ﵇ - لابن صياد وقد ادعى النبوة؟\nقلتُ لأوجهٍ:\nأحدها: أنه من أهل الذمة.\n_________\n(^١) \"إكمال المعلم\" ٨/ ٤٧٠.\n(^٢) \"أعلام الحديث\" ١/ ٧٠٨ و\"الغريب\" ١/ ٦٣٤.\n(^٣) \"المعلم بفوائد مسلم\" ٢/ ٤٤٤.","vol":"10","page":88},{"text":"ثانيها: أنه كان دون البلوغ، وهو ما اختاره عياض، فلم تجر عليه الحدود (^١).\nثالثها: أنه كان في أيام المهادنة مع اليهود. جزم به الخطابي (^٢).\nوقوله - ﵇ - له: (\"خُلِّطَ عَلَيْكَ الأَمْرُ\") أي: خلط عليه شيطانه ما يلقي إليه من السمع مع ما يكذب إلى ذلك.\nوقوله: \"إِنِّي قَدْ خَبَأْتُ لَكَ خَبِئًا\" فقال ابن صياد: هو الدُّخ. خبأت مهموز وخبأ بباء موحدة. وفي بعض النسخ \"خَبِيئًا\" بزيادة ياء مثناة تحت، وهو ما في مسلم (^٣). وكلاهما صحيح بمعنى: الشيء الغائب المستور.\nواختلف في هذا المخبأ ما هو؟ فقال الأكثرون كما حكاه القرطبي: إنه أضمر له في نفسه ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ﴾ [الدخان: ١٠] (^٤)، قَالَ ابن التين: وهو ما عليه أهل اللغة. وقال الداودي: كان في يده سورة الدخان مكتوبة فلما قَالَ: الدُّخ. وأصاب بعضًا قَالَ له؟ \"اخْسَأْ\".\nوالدَّخُّ بفتح الدال وضمها، والمشهور في كتب اللغة والحديث كما ذكره النووي الضم فقط (^٥)، ولا يقدح في ذلك اقتصار ابن سيده وغيره على الفتح (^٦)، وقد اقتصر على الضم الجوهري (^٧).\nوقال القرطبي: وجدته ساكن الخاء مصححًا عليه، وكأنه الوقف.\nقَالَ: وأما في الشعر:\n_________\n(^١) \"إكمال المعلم\" ٨/ ٤٦٦ - ٤٦٧.\n(^٢) \"أعلام الحديث\" ١/ ٧١٠.\n(^٣) مسلم برقم (٢٩٢٤) كتاب: الفتن وأشراط الساعة، باب: ذكر ابن صياد.\n(^٤) \"المفهم\" ٧/ ٢٦٤.\n(^٥) \"صحيح مسلم بشرح النووي\" ١٨/ ٤٩.\n(^٦) قلت: بل الذي عن ابن سيده الوجهان -الفتح والضم- حيث قال: الدَّخُ والدُّخُّ: الدخان. ثم قال: وحكاه ابن دريد بالضم فقط. انظر: \"المحكم\" ٤/ ٣٦٦.\n(^٧) \"الصحاح\" ١/ ٤٢٠.","vol":"10","page":89},{"text":"........... … عند رواق البيت يغشى الدُّخَّا\nفمشدد الخاء، وكذلك قراءته في الحديث (^١).\nوقال صاحب \"العين\": الدُّخُّ: الدخان (^٢). ولم يذكر ابن بطال غيره (^٣).\nوقَالَ الخطابي: لا معنى للدخان هنا؛ لأنه ليس مما يخبأ في كف أو كم، بل الدخ: نبت موجود بين النخيل والبساتين. إلا أن يحمل قوله:\n\"خَبَأْتُ لَكَ خَبِيئًا\" أي: أضمرت لك اسم الدخان فيجوز على الضمير.\nوقد روي من حديث ابن عمر أنه - ﷺ - أضمر هذِه اللفظة في نفسه فصادفه ابن صياد، وفعله رسول الله - ﷺ - ليختبر ما عنده.\nوقال أبو موسى المديني في \"مغيثه\": وقيل: إن الدجال يقتله عيسى بجبل الدخان، فيحتمل أن يكون أراده -قلتُ: وهو ما أورده أحمد في \"مسنده\" من حديث جابر مرفوعًا (^٤) - قَالَ: والدّخُّ: الدخان، وقال في موضع آخر: الظل والنحاس (^٥).\nوقال صاحب \"المطالع\": الدخ لغة في الدخان لم يستطع ابن صياد أن يتم الكلمة ولم يهتد من الآية إلا لهذين الحرفين على عادة الكهان من اختطاف بعض الكلمات من أوليائهم من الجن أو من هواجس النفس؛ ولهذا قَالَ له: \"اخسأ فلن تعدو قدرك\" يعني: قدر الكهان. وهي كلمة زجر وطرد، وهي مهموزة تقول منه: خسأتُ الكلبَ، ومنه: قوله تعالى: ﴿اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ﴾ [المؤمنون: ١٠٨].\nووقع في \"علوم الحاكم\": أنه الدخ بمعنى: الزخ. وهو الجماع وهو عجيب.\n_________\n(^١) \"المفهم\" ٧/ ٢٦٤ - ٢٦٥.\n(^٢) \"العين\" ٤/ ١٣٨.\n(^٣) \"شرح ابن بطال\" ٣/ ٣٤٣.\n(^٤) \"المجموع المغيث\" ٦٤٥/ ١.\n(^٥) \"المسند\" ٣/ ٣٦٧ - ٣٦٨.","vol":"10","page":90},{"text":"وقوله: (\"فَلَنْ تَعْدُوَ قَدْرَكَ\") أي: لست بنبي فلن تجاوز قدرك، فإنما أنت كاهن ودجال. وقيل: أن تسبق قدر الله فيك وفي أمرك. قَالَ ابن التين: ووقع هنا بغير واو. وقال القزاز: هي لغة لبعض العرب يجزمون بلن مثل لم، وذكر أن بعض القراء قرأ ﴿لن يُصِيبَنَا إِلَّا مَا كَتَبَ اللهُ لَنَا﴾ [التوبة: ٥١] وقال ابن الجوزي: لا تبلغ قدرك، أي: تطالع بالغيب من قبل الوحي المخصوص بالأنبياء، ولا من قبيل الإلهام الذي يدركه الصالحون، وإنما كان الذي قاله من شيء ألقاه الشيطان إليه إما لكونه - ﵇ - تكلم بذلك بينه وبين نفسه فسمعه الشيطان، وإما أن يكون الشيطان سمع ما يجري بينهما من السماء؛ لأنه إذا قضي القضاء في السماء تكلمت به الملائكة فاسترق الشيطان السمع، وإما أن يكون - ﵇ - حدث بعض أصحابه بما أضمر. ويدل عليه قول ابن عمر: وخبأ له رسول الله - ﷺ - ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ﴾ [الدخان: ١٠].\nفالظاهر أنه أعلم الصحابة بما يخبأ له، أو أن يكون اعتمد ذلك؛ لأن الدخان يستر أعين الناظرين عن الشمس.\nوقد روى الطبراني أنه - ﷺ - قَالَ لأصحابه: \"خبأت له سورة الدخان\" من حديث زيد بن حارثة (^١)، وإنما فعل الشارع ذلك به؛ ليختبره على طريقة الكهان كما سلف؛ وليبين للصحابة حاله وكذبه.\n_________\n(^١) رواه في \"الكبير\" ٥/ ٨٨ (٤٦٦٦)، و\"الأوسط\" ٤/ ١٦٤ (٣٨٧٥)، وقال: لم يرو هذا الحديث عن فرات القزاز إلا ابنه الحسن، ولا عن ابنه إلا ابنه زياد، تفرد به إبراهيم بن عيسى التنوخي، وأورده الهيثمي في \"المجمع\" ٨/ ٤، وقال: رواه البزار والطبراني في \"الكبير\" و\"الأوسط\"، وفيه: زياد بن الحسن بن فرات ضعفه أبو حاتم ووثقه ابن حبان.","vol":"10","page":91},{"text":"وقول عمر: (دعني أضرب عنقه). يعني: لما ادعى وظن أنه يجب عليه.\nوقوله - ﷺ -: (\"إِنْ يَكُنْ هُو\"). هو الصحيح وفي رواية: \"يَكُنْهُ\". وهذا الضمير في \"يكنه\" هو خبرها، وقد وضع موضع المنفصل واسمها مستتر فيها.\nوالمعنى: إن يكن هو الدجال الذي يقول: إنه رب فلن تسلط عليه؛ لأن له مدة سيبلغها، وإنما يقتله عيسى، ولابد أن ينفذ فيه القضاء. (\"وَإِنْ لَمْ يَكُنْ هُو فَلَا خَيْرَ لَكَ فِي قَتْلِهِ\") يعني: لصغره، وهذا يدل على أنه - ﷺ - لم يتضح له شيء من أمره هل هو الدجال أم لا؟\nولعل الله تعالى قد علم في إخفائه مصلحة فأخفاه، وأوجب الإيمان بخروج الدجال الكذاب، وفي هذا دلالة على التئبت في أمر التهم، وأن لا تستباح الدماء إلا بيقين، ولا شك في أن ابن صياد من الدجاجلة، وأما احتجاجه بأنه مسلم والدجال كافر، وبأنه لا يولد للدجال وقد ولد له، وبأن الدجال لا يدخل الحرمين وقد دخلهما، فغير واضح، وإن كان محمد بن جرير وغيره ذكروه في جملة الصحابة؛ لأنه - ﷺ - إنما أخبر عن صفات الدجال وقت فتنته وخروجه.\nويؤكد أنه هو، أو دجال من الدجاجلة: قوله لرسول الله - ﷺ -: أتشهد أني رسول الله، وأنه يأتيه صادق وكاذب، وأنه يرى عرشًا، وأنه لا يكره أن يكون الدجال، وأنه يعرف موضعه الآن، ولا شك أن من رضي لنفسه دعوى الإلهية وحالة الدجال فهو كافر، وقد صرح به القرطبي (^١).\n_________\n(^١) \"المفهم\" ٧/ ٢٧٠.","vol":"10","page":92},{"text":"وقال الخطابي: اختلف السلف في أمره بعد كبره أي: هل هو الدجال أم لا؟ فروي عنه أنه تاب من ذلك القول، ومات بالمدينة، وأنهم لما أرادوا الصلاة عليه كشفوا عن وجهه حَتَّى رآه الناس، وقيل\nلهم أشهدوا (^١).\nوكان ابن عمر (^٢) وجابر (^٣) يحلفان أنه الدجال، وكذا أبو ذر (^٤).\nفقيل لجابر: إنه أسلم قَالَ: وإن أسلم. فقيل: إنه دخل مكة وكان بالمدينة فقال: وإن دخل. قيل له: فإنه قد مات. قَالَ: وإن مات (^٥).\nلكن في أبي داود عن جابر قَالَ: فقدنا ابن صياد يوم الحرة (^٦)، وهو رد لمن قَالَ مات بالمدينة. وفي \"مسلم\": حلف عمر عند رسول الله - ﷺ - أنه الدجال، فلم ينكره (^٧).\n_________\n(^١) \"أعلام الحديث\" ١/ ٧١٠ - ٧١١.\n(^٢) رواه أبو داود (٤٣٣٠) كتاب: الملاحم، باب: في خبر ابن صائد. وأبو عوانة ١/ ١٣٠ (٣٨٧) كتاب: الإيمان، باب: إثبات خازن النار. وأبو نعيم في \"المستخرج\" ١/ ٢٣٧ - ٢٣٨ (٤٢٩) كتاب: الإيمان، باب: ذكر ما أُري من صفات الأنبياء ونعوتهم.\n(^٣) سيأتي برقم (٧٣٥٥) كتاب: الاعتصام، باب: من رأى ترك النكير من النبي - ﷺ - حجة لا من غير الرسول.\n(^٤) أخرجه أحمد ٥/ ١٤٨، وابن شَبَّة في \"أخبار المدينة\" ٢/ ٤٠١ - ٤٠٢، والبزار ٩/ ٣٩٥ - ٣٩٦ (٣٩٨٣)، والطبراني في \"الأوسط\" ٨/ ٢٤٢ (٨٥٢٠)، وقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢: رواه أحمد والبزار والطبراني في \"الأوسط\" ورجال أحمد رجال الصحيح غير الحارث بن حصيرة وهو ثقة.\n(^٥) هو جزء من حديث رواه أبو داود (٤٣٢٨) باب خبر الجساسة. وضعف الألباني إسناده.\n(^٦) \"سنن أبي داود\" (٤٣٣٢)، باب: في خبر ابن الصائد، وقال الألباني في \"صحيح أبي داود\": صحيح الإسناد.\n(^٧) \"صحيح مسلم\" (٢٩٢٩) كتاب: الفتن وأشراط الساعة، باب: ذكر ابن الصياد.","vol":"10","page":93},{"text":"وفي \"الفتوح\" لسيف: لما نزل النعمان على السوس أعياهم حصارها فقال لهم القسيسون: يا معشر العرب، إن مما عهد علماؤنا وأوائلنا أن لا يفتح السوس إلا الدجال، فإن كان فيكم فستفتحونها وإن لم يكن فيكم فلا قَالَ: وَصَافَّ ابن صياد في جند النعمان، فأتى باب السوس غضبانًا فدقه برجله. وقال: انفتح فتقطعت السلاسل وتكسرت الأغلاق وانفتح الباب فدخل الناس.\nقَالَ ابن التين: والأصح أنه ليس هو؛ لأن عينه لم تكن ممسوحة ولا عينه طافية، ولا وجدت فيه علامة.\nوقوله: (يختل أن يسمع من ابن صياد شيئًا قبل أن يراه ابن صياد). أي: يطلب أن يأتيه من حيث لا يعلم فيسمع ما يقول في خلوته، وبهذه اللفظة ساغ للبخاري إدخال هذا الحديث في باب: شهادة المختبئ من الشهادات (^١) -وهي بكسر التاء- أي: مستغفلا ليسمع من كلامه شيئًا ليعلم به حاله أهو كاهن أو ساحر، وهي في مذهب مالك جائزة إذا لم يكن المقر خائفًا ولا ضعيفًا ولا مختدعًا.\nوقوله: (وهو مضطجع في قطيفة). هي: كساء له خمل، والجمع قطائف، وقطف (^٢). وفعله ذلك يحتمل أن يكون حين يأتيه شيطانه، وأن يفعله احتيالًا وكذبًا وتشبهًا مما فعله الشارع حين أتاه الوحي.\nوقوله: (له فيها رمزة أو زمرة. وقال شعيب في حديثه: فرضَّه رمرمة أو زمزمة (^٣) وقال إسحاق وعقيل: رمرمة. وقال معمر: رمزة). وهذا\n_________\n(^١) سيأتي برقم (٢٦٣٨) كتاب: الشهادات.\n(^٢) انظر: \"الصحاح\" ٤/ ١٤١٧، \"لسان العرب\" ٦/ ٣٦٨١.\n(^٣) سيأتي موصولًا برقم (٦١٧٣ - ٦١٧٤) كتاب: الأدب، باب: قول الرجل للرجل اخسأ.","vol":"10","page":94},{"text":"اختلاف وشك في ضبط ذلك.\nقَالَ صاحب \"المطالع\": رمرمة أو رمزة كذا للبخاري. وعند أبي ذر زمرة. وقال شعيب: رمزة، وهذا خلاف ما أسلفناه عن البخاري.\nوعند بعض رواة مسلم: زمرة، وفي رواية شعيب: رمرمة أو زمزمة، وكذا هو في البخاري كما سلف، وكذا للنسفي قَالَ: ومعنى هذِه الألفاظ كلها متقارب. قَالَ الخطابي: الرمرمة: تحريك الشفتين بالكلام. قَالَ: فالمرمة: الشفة (^١).\nوقال غيره: هو كلام العلوج، وهو صوت من الخياشم والحلق لا يتحرك فيه اللسان والشفتان. والرمزة: صوت خفي، كلام لا يفهم، وقد يقال له: الهينمة. وأما الزمرة -بتقديم الزاي- فمن داخل الفم.\nوقال صاحب \"العين\": الزمزمة: أصوات العلوج عند الأكل (^٢)، والزمزمة من الرعد ما لم يفصح، ولم يذكر ابن بطال سواه (^٣).\nوقال عياض: جمهور رواة مسلم بالمعجمتين، وأنه في بعضها براء أولًا وزاي آخرًا وحذف الميم الثانية، وهو: صوت خفي لا يكاد يفهم أو لا يفهم (^٤).\nوقوله: (فثار ابن صياد). أي: رجع عما كان متماديًا على قوله، كذا هو بخط الدمياطي فثار، وشرحه ابن التين على أنه فثاب بالباء، ثم قَالَ: وفي رواية أبي ذر: فثار، أي: وثب.\nوقوله: (\"لو تركته بيَّن\") يقول لو وقف عليه من يتفهم كلامه لتبين من قوله ذلك الزمزمة، فيعرف ما يدعي من الكذب، إن كان الذي يقول في وقته ذلك هو الذي أظهر من دعواه أنه رسول الله.\n_________\n(^١) \"أعلام الحديث\" ١/ ٧٠٨.\n(^٢) \"العين\" ٧/ ٣٥٤.\n(^٣) \"شرح ابن بطال\" ٣/ ٣٤٣.\n(^٤) \"إكمال المعلم\" ٨/ ٤٦٨ - ٤٦٩.","vol":"10","page":95},{"text":"فصل:\nوأما حديث أنس في الغلام اليهودِي (^١) فيأتي في الطب (^٢)، وفيه عرض الإسلام على الصبي، كما ترجم له، وإنما دعاه إليه بحضرة أبيه؛ لأن الله تعالى أخذ عليه فرض التبليغ لعباده ولا يخافُ في الله لومة لائم، وتعذيب من لم يسلم إذا عقل الكفر، لقوله: (\"الحَمْدُ لله الذِي أَنْقَذَهُ مِنَ النَّارِ\").\nوأثر ابن عباس بعده فيه عبيد الله الراوي، عن ابن عباس، وهو ابن أبي يزيد.\nفصل:\nوأما قوله: حَدَّثَنَا أَبُو اليَمَانِ، أَنَا شُعَيْبٌ، قَالَ ابن شِهَاب: يُصَلَّى عَلَى كُل مَوْلُودٍ مُتَوَفًّى وإِنْ كَانَ لِغَيَّةٍ؛ مِنْ أَجْلِ أَنَّهُ وُلدَ عَلَى فِطْرَةِ الإِسْلَامِ .. إلى قوله: وَلَا يُصَلَّى عَلَى مَنْ لَا يَسْتَهِلُّ مِنْ أَجْلِ أَنَّهُ سَقْطٌ، فَإِنَّ أَبَا هُرَيْرَةَ كَانَ يُحَدِّثُ قَالَ النبي - ﷺ -: \"مَا مِنْ مَوْلُودٍ .. \" الحديث، وهذا منقطع؛ لأن الزهري لم يسمع من أبي هريرة شيئًا ولا أدركه، والبخاري لم يذكره للاحتجاج، إنما ذكر الزهري مسندًا بعلو، واعتماده على سنده الثاني عن الزهري، عن أبي سلمة، عن\nأبي هريرة، وإن كان نازلًا فهو متصل بذلك، وكذا ذكره في ذكر أولاد المشركين، وفي سورة الروم من التفسير (^٣).\n_________\n(^١) بهامش الأصل: واسم الغلام عبد القدوس كذا أوله ابن بشكوال في \"مبهماته\".\n(^٢) سيأتي برقم (٥٦٥٧) باب: عيادة المشرك.\n(^٣) سيأتي قريبًا برقم (١٣٨٥) باب: ذكر أولاد المشركين، وبرقم (٤٧٧٥) باب: ﴿لَا تَبْدِيلَ لِخَلْقِ اللَّهِ﴾.","vol":"10","page":96},{"text":"قَالَ أبو عمر: وروي من وجوهٍ صحاح ثابتة من حديث أبي هريرة وغيره (^١). وقول ابن شهاب: (وَإِنْ كَانَ لِغَيَّةٍ). يريد لزنا، وهو قول جميع الفقهاء إلا قتادة فانفرد فقال: لا يصلى عليه (^٢).\nوقوله: (يَدَّعِي أَبَوَاهُ الإِسْلَامَ أَوْ أَبُوهُ خَاصَّةً) وهو قول مالك وغيره أنه إن أسلم أبوه تبعه (^٣).\nوقوله: (إِذَا اسْتَهَلَّ صَارِخًا صُلِّيَ عَلَيْهِ) الاستهلال: الصياح والبكاء.\nوإذا استهل صلِّي عليه عندنا (^٤) لحديث ابن عباس مرفوعًا: \"إذا استهل السقط صلِّي عليه وورث\" (^٥).\nورواه الترمذي من حديث جابر، وصوب وقفه (^٦).\nونقل ابن المنذر الإجماع على وجوب الصلاة على السقط (^٧).\nوحكي عن سعيد بن جبير: لا يصلى عليه ما لم يبلغ (^٨).\n_________\n(^١) \"التمهيد\" ٦/ ٣٤٩.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٣/ ٥٣٤ (٦٦١٣) كتاب: الجنائز، باب: الصلاة على ولد الزنا والمرجوم.\n(^٣) انظر: \"الاستذكار\" ٨/ ٤٠٦.\n(^٤) انظر: \"البيان\" ٣/ ٧٧.\n(^٥) حديث ابن عباس رواه ابن المنذر في \"الأوسط\" ٥/ ٤٠٣، وابن عدي في \"الكامل\" ٥/ ٢٠، وذكره ابن حجر في \"التلخيص الحبير\" ٢/ ١١٤، وقال: وقواه ابن طاهر في \"الذخيرة\"، وذكره أيضًا في \"الدراية\" ١/ ٢٣٥، وقال: وإسناده حسن. أهـ، وللحديث شواهد عن جابر وأبي هريرة.\n(^٦) \"سنن الترمذي\" (١٠٣٢) كتاب: الجنائز، باب: ما جاء في ترك الصلاة على الجنين حتى يستهل.\n(^٧) انظر: \"الأوسط\" ٥/ ٤٠٣.\n(^٨) روى ذلك ابن أبي شيبة في \"مصنفه\" ٣/ ١١ (١١٥٩٨) كتاب: الجنائز، باب: من قال: لا يصلى على السقط حتى يستهل صارخًا.","vol":"10","page":97},{"text":"قَالَ ابن حزم: ورويناه أيضًا عن سويد بن غفلة (^١). وعند المالكية لا يصلى عليه ما لم تعلم حياته بعد انفصاله بالصراخ وفي العطاس والحركة الكثيرة والرضاع اليسير، قولان للمالكية (^٢).\nأما الرضاع المتحقق والحياة المعلومة بطول المكث فكالصراخ.\nوعن الليث وابن وهب وأبي حنيفة والشافعي: أن الحركة والرضاع والعطاس استهلال (^٣). وعن بعض المالكية: أن البول والحدث حياة.\nوفي شرح \"الهداية\": إذا استهل المولود سمي وغسل وصُلَّي عليه، وكذا إذا استهل ثم مات لحينه، فإن لم يستهل لا يغسل ولا يرث ولا يورث ولا يسمى. وعند الطحاوي: أن الجنين الميت يغسل ولم يحك خلافًا. وعن محمد في سقط استبان خلقه: يغسل ويكفن ويحنط ولا يصلى عليه.\nوقال أبو حنيفة: إذا خرج أكثر الولد صُلّي عليه، وإن خرج أقله لم يُصَلْ عليه. وعن ابن عمر، أنه يصلى عليه، وإن لم يستهل، وبه قَالَ ابن سيرين وابن المسيب (^٤) وأحمد وإسحاق.\nوقال العبدري: إن كان له دون أربعة أشهر لم يُصَلْ عليه بلا خلاف، يعني بالإجماع، وإن كان له أربعة أشهر ولم يتحرك لم يصل عليه عند جمهور العلماء.\n_________\n(^١) \"المحلى\" ٥/ ١٦٠.\n(^٢) انظر: \"مواهب الجليل\" ٣/ ٧١.\n(^٣) انظر: \"بداع الصنائع\" ١/ ٣١١، \"النوادر والزيادات\" ١/ ٥٩٧، \"روضة الطالبين\" ٢/ ١١٧.\n(^٤) روى هذِه الآثار عبد الرزاق ٣/ ٥٣١ (٦٦٠٠ - ٦٦٠١) كتاب: الجنائز، باب: الصلاة على الصغير والسقط وميراثه، وابن أبي شيبة في \"المصنف\" ٣/ ١٠ - ١١ (١١٥٨٤، ١١٥٩١، ١١٥٩٤ - ١١٥٩٥) كتاب الجنائز، باب: من قال: يُصلى على السقط، وابن المنذر في \"الأوسط\" ٥/ ٤٠٣ - ٤٠٦.","vol":"10","page":98},{"text":"وقال أحمد وداود: يُصلَّى عليه (^١). وقال ابن بطال: اتفق جمهور الفقهاء على أنه لا يُصَلّى عليه حَتَّى يستهل، قَالَ: وهو قول مالك والكوفيين والأوزاعي والشافعي، وهو الصواب؛ لأن من لم يَسْتهل لم تصح له حياة، ولا يقال فيه إنه ولد على الفطرة، وإنما سن الشارع الصلاة على من مات ممن تقدمت له حياة، لا من لم تصح له حياة (^٢).\nفصل:\nوقولى: (\"مَا مِنْ مَوْلُودٍ إِلَّا يُولَدُ عَلَى الفِطْرَةِ .. \") الحديث. الفطرة في كلام العرب تنصرف على وجوه: منها: الجبلة، وزكاة الفطر، والخلقة يقال: فطر الله الخلق أي: خلقهم. وقيل: ابتداء الخلق المراد بالحديث.\nوهي في الشرع: الحالة التي خلقوا عليها من الإيمان. فالمعنى: على الفطرة التي خلق عليها من الإيمان.\nوقال الأوزاعي وغيره: تفسيره قوله تعالى: ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ﴾ [الأعراف: ١٧٢].\nقَالَ ابن المبارك: هذا لمن يكون مسلمًا يذهب إلى أنه مخصوص، فمعنى الحديث على هذا: يولد على العهد الذي أخذه عليه. وقيل: معناه يولد على الفطرة السلمية والطبع المتهيئ لقبول الدين لو تُرك.\nوقيل: على فطرة الله.\nوقال محمد بن الحسن: كان هذا في أول الإسلام قبل نزول الفرائض وأمر المسلمين بالجهاد (^٣).\nقَالَ أبو عبيد: كأنه يذهب إلى أنه لو كان يولد على الفطرة ثم مات\n_________\n(^١) انظر: \"المغني\" ٣/ ٤٥٨.\n(^٢) \"شرح ابن بطال\" ٣/ ٣٤٢.\n(^٣) نقله عنه أبو عبيد في \"غريب الحديث\" ١/ ٢٢١.","vol":"10","page":99},{"text":"قبل أن يهوده أبواه لم يتوارثا؛ لأنه مسلم وهذا كافر (^١)، وهذا ليس ببين لأن بنفس تمام الولادة يسري إليه هذا الحكم، ويرد عليه أيضًا أنه لا يجوز أن يكون منسوخًا؛ لأنه خبر ولا يكون كما قَالَ ابن المبارك، وإنما أشكل معنى الحديث؛ لأنهم تأولوا الفطرة بالإسلام، وإنما هي ابتداء الخلق. وقيل: نسخه قوله: \"الله أعلمُ مما كانُوا عامِلين\" (^٢) وقيل: نسخه سبيهم مع آبائهم. وقال ابن عبد البر: اختلفوا في معناه، فقالت طائفة: ليس عامًا، ومعناه: إن كل من ولد على الفطرة، وكان له أبوان على غير الإسلام هوَّداه أو نصراه.\nقالوا: وليس المعنى أن جميع المولودين من بني آدم أجمعين مولودون على الفطرة بين الأبوين الكافرين، وكذلك من لم يولد عليها وكان أبواه مؤمنين حكم له بحكمهما في صغره، وإن كانا يهوديين فهو يهودي ويرثهما ويرثانه، وكذلك إن كانا نصرانيين أو مجوسيين حَتَّى يعبر عنه لسانه ويبلغ الحنث، فيكون له حكم نفسه حينئذ لا حكم أبويه، واحتج القائلون بهذِه المقالة بحديث أُبي بن كعب، قَالَ النبي - ﷺ -: \"الغلام الذي قتله الخِضر طبعه الله يوم طبعه كافرًا\" (^٣).\n_________\n(^١) المصدر السابق.\n(^٢) سيأتي برقم (١٣٨٤): باب: ما قيل في أولاد المشركين.\n(^٣) رواه مسلم (٢٦٦١) كتاب: القدر، باب: معنى كل مولد يولد على الفطرة، وأبو داود (٤٧٠٥) كتاب: السنة، باب: في القدر، والطيالسي ١/ ٤٣٥ (٥٤٠)، وابن أبي عاصم في \"السنة\" ١/ ٨٥ - ٨٦، والطحاوي في \"شرح مشكل الآثار\" كما في \"تحفة الأخيار\" ٨/ ٤١٩ (٦٠٩٦) كتاب: التفسير، بيان مشكل ما روي عن رسول الله - ﷺ - مما قد اختلف القراءة فيه، والشاشي في \"مسنده\" ٣/ ٣٠٩ - ٣١٠ (١٤١٢ - ١٤١٣)، وابن حبان ١٤/ ١٠٨ (٦٢٢١): كتاب: التاريخ، باب: بدء الخلق، واللالكائي في \"شرح أصول الاعتقاد\" ٤/ ٦٦٥ (١٠٧٥).","vol":"10","page":100},{"text":"وبحديث أبي سعيد مرفوعًا: \"ألا إن بني آدم خلقوا طبقات، فمنهم من يولد مؤمنًا ويحيى مؤمنًا ويموت مؤمنًا، ومنهم من يولد كافرًا .. \" (^١) إلى آخر الحديث بالقسمة الرباعية، ففيه وفي غلام الخضر ما يدل على أن قوله: \"كل مولود\" ليس على العموم، وأن المعنى فيه، أن كل مولود يولد على الفطرة وأبواه (يهوديان أو نصرانيان) (^٢)، فإنهما يهودانه أو ينصرانه، ثم يصير عند بلوغه إلى ما يحكم به عليه، ودفعوا رواية من روى: \"كل بني آدم يولد على الفطرة\".\nقالوا: ولو صح هذا اللفظ ما كان فيه حجة؛ لأن الخصوص جائز دخوله على لفظة \"كل\" قَالَ تعالى: ﴿تُدَمِّرُ كُلَّ شَيْءٍ﴾ [الأحقاف: ٢٥] ولم تدمر السماء والأرض وقال ﴿فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ﴾ [الأنعام: ٤٤] ولم يفتح عليهم أبواب الرحمة.\nوذكروا في ذلك رواية الأوزاعي، عن الزهري، عن حميد، عن أبي هريرة: \"كل مولودٍ يُولَدُ عَلَى الفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ\n_________\n(^١) حديث أبي سعيد جزء من حديث طويل رواه الترمذي (٢١٩١) كتاب: الفتن، باب: ما جاء ما أخبر النبي - ﷺ - أصحابه مما هو كائن إلى يوم القيامة، وقال: هذا حديث حسن صحيح. والحميدي ٢/ ١٧ (٧٦٩)، وأحمد ٣/ ١٩، وأبو يعلى ٢/ ٣٥٢ - ٣٥٣ (١١٠١)، والحاكم ٤/ ٥٠٥ - ٥٠٦ وقال: تفرد بهذِه السياقة علي بن زيد بن جدعان عن أبي نضرة، والشيخان لم يحتجا بعلي بن زيد وقال الذهبي: ابن جدعان صالح الحديث. اهـ. والحديث رواه أيضًا البيهقي في \"الشعب\" ٦/ ٣٠٩ - ٣١٠ (٨٢٨٩) باب: في حسن الخلق، والبغوي في \"شرح السنة\" ١٤/ ٢٣٩ - ٢٤٢ (٤٠٣٩) باب: في التجافي عن الدنيا، وقال: هذا حديث حسن، وقال الألباني: إسناده ضعيف. \"مشكاة المصابيح\" ٣/ ١٤٢٤ (٥١٤٥)، وقال أيضًا في \"ضعيف الترمذي\": ضعيف لكن بعض فقراته صحيح، وانظر \"الضعيفة\" (٢٩٢٧).\n(^٢) في الأصل: (يهودان أو ينصران)، والمثبت هو الموافق للسياق.","vol":"10","page":101},{"text":"أَوْ يُمَجِّسَانِهِ\" (^١). قَالَ الأوزاعي: وذلك بقضاء.\nوفي حديث معمر: \"كما تنتج البهيمةُ بهيمةً جمعاء، هل تحسون فيها مِنْ جدعاء\". يقول أبو هريرة: اقرءوا إن شئتم ﴿فِطْرَتَ اللهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ (^٢) [الروم: ٣٠] ولم يختلف في هذا اللفظ عن معمر، وكذا حديث سمرة في الرؤيا عن النبي - ﷺ -: \"كلُّ مَوْلودٍ يُولَدُ عَلَى الفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ\" هذا لفظه.\nوفي حديث أبي رجاء، عن سمرة: \"وأمَّا الرجلُ الطويل الذي في الرَّوضةِ فإنَّه إبراهيم، وأمَّا الوِلدَان الذين حوله فكل مَوْلودٍ يُولَدُ عَلَى الفِطْرَةِ\" (^٣).\nوقال آخرون: المعنى في كل ذلك: كل مولود من بني آدم، فهو يولد على الفطرة أبدًا، وأبواه يحكم له بحكمهما، وإن كان ولد على الفطرة حَتَّى يكون ممن يعبر عنه لسانه، يدل على ذلك رواية من روى: \"كلُّ بني آدمَ يُولد على الفطرةِ\". وحق الكلام أن يحمل على عمومه، وحديث أبي هريرة مرفوعًا: \"الله أعلمُ مما كانوا عامِلين\" وروى أبو سلمة عنه مرفوعًا: \"ما من مَوْلودٍ إلا يُولَدُ عَلَى الفِطْرَةِ\" ثم قرأ: الآية ﴿فِطْرَتَ اللهِ﴾ الآية [الروم: ٣٠] وبنحوه رواه الليث عن يونس، عن ابن شهاب، عن أبي سلمة. وذكر حديث إبراهيم والوِلْدَان من حوله: أولاد الناس، قالوا:\n_________\n(^١) رواها ابن حبان ١/ ٣٣٦ (١٢٨) كتاب: الإيمان، باب: الفطرة، والبيهقي ٦/ ٢٠٣ كتاب: اللقطة، باب: الولد يتبع أبويه في الكفر، والذهلي في \"الزهريات\" كما ذكره ابن حجر في \"الفتح\" ٣/ ٢٤٨.\n(^٢) رواه مسلم (٢٦٥٨) كتاب: القدر، باب: معنى كل مولود يولد على الفطرة، وأحمد ٢/ ٢٧٥، وعبد الرزاق ١١/ ١١٩ - ١٢٠ (٢٠٠٨٧) كتاب: الجامع، باب: القدر، وابن حبان ١/ ٣٣٨ - ٣٣٩ (١٣٠) كتاب: الإيمان، باب: الفطرة.\n(^٣) سيأتي برقم (٧٠٤٧) كتاب: التعبير، باب: تعبير الرؤيا بعد صلاة الصبح.","vol":"10","page":102},{"text":"فهذِه الأحاديث تدل ألفاظها على أن المعنى: الجميع يولدون على الفطرة (^١). انتهى.\nأما حديث أبي سعيد: ففيه ابن جدعان، وهو ضعيف ثم لا معارضة بينه وبين من قَالَ بالعموم؛ لأنه من ولد مؤمنًا وعاش عليه ومات عليه، وكذا عكسه وما أشبهه كله راجع إلى علم الله تعالى، فإنه قد يولد الولد بين مؤمنين، والعياذ بالله يكون سبق في علم الله تعالى غير ذلك، وكذا من ولد بين كافرين، وإلى هذا أيضًا يرجع غلام الخضر.\nقَالَ أبو عمر: وقد اختلف العلماء في هذِه الفطرة، فذكر أبو عبيد أنه سأل محمد بن الحسن عن معنى هذا الحديث، فما أجابه بأكثر من أن قَالَ: هذا القول من رسول الله - ﷺ -، قبل أن يؤمر الناس بالجهاد. كأنه حاد عن الجواب إما لإشكاله أو لكراهة الخوض فيه. وقوله: قبل أن يؤمر الناس بالجهاد غير جيد؛ لأن في حديث الحسن عن الأسود بن سريع بيان أن ذلك كان بعد الجهاد وهو قوله: قَالَ رسول الله - ﷺ -: \"ما بال قوم بلغوا في القتل إلى الذرية، إنه ليس من مولود إلا وهو يولد على الفطرة فيعبر عنه لسانه\" (^٢) وهو حديث بصري صحيح (^٣).\n_________\n(^١) \"التمهيد\" ٦/ ٣٥٠ - ٣٥٣.\n(^٢) رواه النسائي في \"الكبرى\" ٥/ ١٨٤ (٨٦١٦) كتاب: السير، باب: النهي عن قتل ذراري المشركين، وأحمد ٣/ ٤٣٥، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٣٧٥ (١١٦٠)، والطبراني في \"الكبير\" ١/ ٢٨٤ (٨٢٩، ٨٣٢)، والحاكم في \"المستدرك\" ٢/ ١٢٣ كتاب: الجهاد، والبيهقي في \"السنن\" ٩/ ٧٧ كتاب: السير، باب: النهي عن قصد النساء والولدان بالقتل، وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، وقال الهيثمي في \"مجمع الزوائد\" ٥/ ٣١٦: رواه أحمد والطبراني، وبعض أسانيد أحمد رجاله رجال الصحيح.\n(^٣) \"التمهيد\" ٦/ ٣٥٣ - ٣٥٥.","vol":"10","page":103},{"text":"وقال أبو نعيم: مشهور ثابت (^١).\nقلتُ: فيه نظر؛ لأن ابن معين وجماعة أنكروا سماع الحسن من الأسود.\nوأخرجه ابن حبان في \"صحيحه\": \"ما مِنْ مَوْلُودٍ يُولَدُ إلا عَلَى فِطْرَةِ الإسلام حتى يعرب\" (^٢).\nوقال أبو حاتم: يريد الفطرة التي يعهدها أهل الإسلام، حيث أخرج الخلق من صلب آدم، فأقروا له بتلك الفطرة من الإسلام، فنسبت الفطرة إلى الإسلام عند الاعتقاد، على سبيل المجاورة (^٣).\nوروى عوف الأعرابي، عن أبي رجاء عن سمرة عن النبي - ﷺ -: \"كلّ مَوْلودٍ يُولَدُ عَلَى الفِطْرَةِ\" فناداه الناس يا رسول الله وأولاد المشركين فقال رسول الله - ﷺ -: \"وأولاد المشركين\".\nوقال ابن المبارك: تفسيره: \"الله أعلم مما كانوا عاملين\".\nوقالت جماعة: الفطرة هنا: الخلقة التي يخلق عليها المولود من المعرفة، فكأنه قَالَ كل مولود يولد على خلقة يعرف بها ربه جَلَّ وعَزَّ إذا كبر وبلغ المعرفة، يريد خلقة مخالفة لخلقة البهائم التي لا تصل بخلقتها إلى معرفة ذلك.\nقَالَ: وأنكروا أن يكون المولود يُفْطر على كفر أو إيمان أو معرفة أو إنكار وإنما يولد على السلامة في الأغلب خلقة وطبعًا، وبنية ليس فيها إيمان ولا كفر ولا إنكار ولا معرفة، ثم يعتقدون الإيمان أو غيره إذا ميزوا.\nواحتجوا بقوله: \"كمَا تُنْتَجُ البَهِيمَةُ بَهِيمَةً جَمْعَاءَ\" يعني: سالمة.\n_________\n(^١) \"حلية الأولياء\" ٨/ ٢٦٣.\n(^٢) \"صحيح ابن حبان\" ١/ ٣٤١ (١٣٢) كتاب: الإيمان، باب: الفطرة.\n(^٣) \"صحيح ابن حبان\" ١/ ٣٤٢.","vol":"10","page":104},{"text":"\"هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ\". يعني: مقطوعة الأذن. فمثَّل قلوب بني آدم بالبهائم؛ لأنها تولد كاملة الخلق ليس فيها نقص ثم تجدع، فكذا يكون الأطفال في حين ولادتهم ليس لهم كفر حينئذ ولا إيمان ولا معرفة ولا إنكار مثل البهائم السالمة، فلما بلغوا استهواهم الشيطان فكفر أكثرهم إلا من عصم الله.\nقالوا: ولو كان الأطفال قد فطروا على الكفر أو الإيمان في أول أمرهم فما انقلبوا عنه أبدًا، وقد نجدهم يؤمنون ثم يكفرون، ويستحيل أن يكون الطفل في حين ولادته يعقل شيئًا؛ لأن الله تعالى أخرجهم في حال لا يفقهون معها شيئًا، فمن لا يعلم شيئًا استحال منه كفر أو إيمان أو معرفة أو إنكار.\nقَالَ أبو عمر: وهذا القول أصح ما قيل في معنى الفطرة هنا، وذلك أن الفطرة: السلامة والاستقامة بدليل حديث عياض بن حمار، قَالَ رسول الله - ﷺ -: \"قَالَ الله ﵎: إني خلقت عبادي حنفاء\" (^١) أي: على استقامة وسلامة، والحنيف في كلام العرب: المستقيم السالم (^٢). وذكر الباقلاني في نقض كتاب \"العمد\" للجاحظ، أن المراد: أن كل مولود يولد في دار الإسلام فحكمه حكم الدار، وأنه لاحق بكونه مولودًا موجودًا بأحكام المسلمين في تولي أمره ووجوب الصلاة عليه ودفنه في مقابر المسلمين، ومنعه من اعتقاد غير\n_________\n(^١) رواه مسلم (٢٨٦٥) كتاب: الجنة والنار، باب: الصفات التي يعرف بها في الدنيا أهل الجنة وأهل النار، وأحمد ٤/ ١٦٢، الطبراني في \"الكبير\" ١٧/ ٣٦١ - ٣٦٢ (٩٩٥)، وفي \"الأوسط\" ٣/ ٢٠٦ (٢٩٣٣)، البيهقي ٩/ ٢٠ كتاب: السير، باب: أصل فرض الجهاد.\n(^٢) انظر: \"التمهيد\" ٦/ ٣٥٤ - ٣٥٦.","vol":"10","page":105},{"text":"الإسلام إذا بلغ.\nوقال آخرون: الفطرة هنا: الإسلام، وهو المعروف عند السلف من أهل العلم بالتأويل، فإنهم أجمعوا في قوله تعالى: ﴿فِطْرَتَ اللهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ [الروم: ٣٠]. قالوا: هي دين الإسلام، واحتجوا بقول أبي هريرة اقرءوا إن شئتم: ﴿فِطْرَتَ اللهِ﴾ الآية. وبحديث عياض السالف. وبقوله - ﷺ -: \"خمس من الفطرة\" فذكر قص الشارب والاختتان وذلك من سنن الإسلام، وإليه ذهب أبو هريرة وعكرمة والحسن وإبراهيم والضحاك وقتادة والزهري، وعلى هذا معنى قوله: \"بهيمة جمعاء\" يقول: خلق الطفل سليمًا من الكفر مؤمنًا مسلمًا على الميثاق الذي أخذ على الذرية ﴿أَلَسْتُ بِرَبِّكُمْ﴾ [الأعراف: ١٧٢] قَالَ: ويستحيل أن يكون على الفطرة هنا الإسلام؛ لأن الإسلام والإيمان: قول باللسان واعتقاد بالقلب وعمل بالجوارح، وهذا معدوم في الطفل.\nوقال آخرون: معنى الفطرة هنا: البداءة التي ابتدأهم عليها أي: على ما فطر الله تعالى عليه خلقه من أنه ابتدأهم للمحيا والموت والسعادة والشقاوة، وإلى ما يصيرون إليه عند البلوغ من [ميولهم عن] (^١) آبائهم واعتقادهم، وذلك ما فطرهم عليه مما لا بد من مصيرهم إليه، وكأنه قَالَ: كل مولود يولد على ما ابتدأه الله عليه. واحتجوا بما رواه مجاهد، عن ابن عباس قَالَ: لم أدر ما ﴿فَاطِرِ السَّمَاوَاتِ﴾ [فاطر: ١] حَتَّى أتى أعرابيان يختصمان في بئر، فقَالَ: أحدهما أنا فطرتها أي: ابتدأتها (^٢).\n_________\n(^١) زيادة يقتضيها السياق، أثبتناها من \"التمهيد\" ٦/ ٣٦٠.\n(^٢) رواه الطبري في \"تفسيره\" ٥/ ١٥٨ (١٣١١٤)، والبيهقي في \"شعب الإيمان\" ٢/ ٢٥٨ (١٦٨٢) باب: في طلب العلم، وابن عبد البر في \"التمهيد\" ٦/ ٣٦٠.","vol":"10","page":106},{"text":"وقال محمد بن نصر المروزي، وهذا المذهب شبيه بما حكاه أبو عبيد، عن ابن المبارك قَالَ: وقد كان أحمد يذهب إلى هذا القول ثم تركه، ومذهب مالك نحو هذا.\nوقال آخرون: معناه أن الله فطرهم على الإنكار والمعرفة وعلى الكفر والإيمان، فأخذ من ذرية آدم الميثاق حين خلقهم فقال: ﴿أَلَسْتُ بِرَبِّكُمْ﴾ قالوا جميعًا: ﴿بَلَى﴾. وأما أهل السعادة فقالوا جميعًا: بلى على معرفة له طوعًا من قلوبهم، وأما أهل الشقاوة فقالوا: بلى، كرهًا لا طوعًا. تصديق ذلك قوله تعالى: ﴿وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَكَرْهًا﴾ [آل عمران: ٨٣] وكذا قوله: ﴿كَمَا بَدَأَكُمْ تَعُودُونَ (٢٩) فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ﴾ [الأعراف: ٢٩، ٣٠].\nقَالَ المروزي: وسمعت ابن راهويه يذهب إلى هذا، واستدل بقول أبي هريرة: اقرءوا إن شئتم: ﴿فِطْرَتَ اللَّهِ﴾ [الروم: ٣] الآية. قَالَ إسحاق: لا تبديل لخلقته التي جبل عليها بني آدم كلهم من الكفر والإيمان والمعرفة والإنكار. واحتج أيضًا بقوله: ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ﴾ [الأعراف: ١٧٢] الآية.\nقَالَ إسحاق: أجمع أهل العلم أنها الأرواح قبل الأجساد. واحتج بحديث أبي بن كعب يرفعه في غلام الخضر فكان الظاهر ما قَالَ موسى: (أقتلت نفسًا زاكية) (^١) [الكهف: ٧٤]، فأعلم الله الخضر ما كان الغلام عليه من الفطرة التي فطره عليها وهي الكفر. وكان ابن عباس يقرأ. (وأما الغلام فكان كافرًا وكان أبواه مؤمنين) [الكهف: ٨٠].\n_________\n(^١) قراءة: أبي جعفر، ونافع، ورويس عن يعقوب، وأبي عمرو. \"الكوكب الدري\" ص ٤٨١.","vol":"10","page":107},{"text":"قَالَ إسحاق: فلو ترك الشارع ولم يبين لهم حكم الأطفال، لم يعرفوا المؤمن منهم من الكافر؛ لأنهم لا يدرون ما جبل كل واحد منهم عليه حين أخرج من ظهر آدم، فبين لهم حكم الطفل في الدنيا فقال: \"أبواه يهودانه أو ينصرانه\" يقول: إنهم لا يعرفون ما طبع عليه في الفطرة الأولى، ولكن حكم الطفل في الدنيا حكم أبويه، فأعرفوا ذلك بالأبوين، فمن كان صغيرًا بين أبوين مسلمين التحق بحكمهما.\nواحتج أيضًا بحديث عائشة حين مات صبي من الأنصار بين أبوين مسلمين فقالت عائشة: طوبى له عصفور من عصافير الجنة. فرد عليها رسول الله - ﷺ - فقال: \"مه يا عائشة، وما يدريك؟ إن الله تعالى خلق الجنة وخلق لها أهلًا، وخلق النار وخلق لها أهلًا\" (^١).\nقَالَ إسحاق: فهذا الأصل الذي نعتمده ويعتمد عليه أهل العلم. قَالَ أبو عمر: وقول إسحاق: إن الفطرة المعرفة (^٢)، فلا يخلو من أن يكون أراد بقوله أن الله تعالى خلق الأطفال وأخرجهم من بطون أمهاتهم؛ ليعرف منهم العارف ويعترف فيؤمن، وينكر منهم المنكر ما يعرف فيكفر، وذلك كله قد سبق به لهم قضاء الله وتقدم فيه علمه، ثم يصيرون إليه، فتصح منهم المعرفة والإيمان والكفر والجحود، وذلك عند التمييز والإدراك. فذلك ما قلنا، أو أراد أن الطفل يولد عارفًا مقرًا مؤمنًا أو عارفًا جاحدًا منكرًا كافرًا في حين ولادته، فهذا ما يكذبه العيان والعقل، ولا أعلم أصح من الذي بدأنا به.\n_________\n(^١) رواه مسلم (٢٦٦٢) كتاب: القدر، باب: معنى كل مولود يولد على الفطرة، وأبو داود (٤٧١٣) كتاب: السنة، باب: في ذراري المشركين، والنسائي ٤/ ٥٧ كتاب: الجنائز، باب: الصلاة على الصبيان، وابن ماجة (٨٢) في المقدمة، باب: في القدر، وأحمد ٦/ ٢٠٨.\n(^٢) كذا بالأصل، وتتمة قول إسحاق: والإنكار والكفر والإيمان، \"التمهيد\" ٦/ ٣٦٥.","vol":"10","page":108},{"text":"وقول إسحاق في هذا الباب لا يرضاه حذاق الفقهاء من أهل السنة، وإنما هو قول المجبرة.\nوقال آخرون: معناها ما أخذه الله تعالى من الميثاق على الذرية،\nفأقروا جميعًا له بالربوبية عن معرفة منهم به، ثم أخرجهم من أصلاب آبائهم مطبوعين على تلك المعرفة وذلك الإقرار، قالوا: وليست تلك المعرفة والإقرار بإيمان، ولكنه إقرار من الطبيعة للرب فطرة ألزمها قلوبهم، ثم أرسل إليهم الرسل فدعوهم إلى الاعتراف له بالربوبية والخشوع تصديقًا لما جاءت به الرسل، فمنهم من أنكر وجحد بعد المعرفة وهو به عارف؛ لأنه لم يكن الله ليدعو خلقه إلى الإيمان بما لا يعرفون، وتصديق ذلك قوله جل وعلا: ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللهُ﴾ [الزخرف: ٨٧].\nوقال آخرون: الفطرة: ما يقلِّب الله قلوب الخلق إليه بما يريد ويشاء، واحتجوا بحديث أبي سعيد السالف: \"إن بني آدم خلقوا على طبقات\"، فالفطرة عند هؤلاء ما قضاه الله وقدره لعباده من أول أحوالهم إلى آخرها، كل ذلك عندهم فطرة.\nقَالَ أبو عمر: وهذا القول وإن كان صحيحًا في الأصل، فإنه أضعف الأقاويل من جهة اللغة في معنى الفطرة (^١).\nفصل:\nوقوله: (\"فَأبَوَاهُ يُهَوِّدَانِهِ ويُنصَّرَانِهِ ويُمَجَّسَانِهِ\"). يريد أنهما يعلمانه ما هما عليه ويصرفانه عن الفطرة، ويحتمل أن يكون المراد: يرغبانه في ذلك، أو أن كونه تبعًا لهما في الدين بولادته على فراشهما، يوجب أن\n_________\n(^١) \"التمهيد\" ٦/ ٣٥٧ - ٣٦٠، ٣٦٢ - ٣٦٨.","vol":"10","page":109},{"text":"يكون حكمه حكمهما ويستن بسنتهما، ويعقدان له الذمة بعقدهما، ولم يرد أنهما يجعلانه ذلك، وظاهر الحديث: كونه تبعًا لهما، وإن اختلفت أديانهما.\nوقوله: (\"كَمَا تُنْتَجُ البَهِيمَةُ بَهِيمَةً جَمْعَاءَ\"). يريد سالمة من العيوب، ونصب بهيمة على المعنى؛ لأن المعنى: تنتج البهيمة بهيمة أي: تلد بهيمة فهي مفعولة لتلد. يقال: نُتجت الناقة بضم النون ونتجها أهلها.\nوقوله: (\"هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ\"). \"تُحِسُّونَ\" -بضم التاء من الإحساس- وهو العلم بالشيء.\nوقوله: (\"مِنْ جَدْعَاءَ\"). يريد لا جدع فيها من أصل الخلقة، إنما يجدعها أهلها بعد ذلك، أي: يسمونها في الآذان أو غيرها، كذلك المولود يولد على الفطرة ثم يغيره أبواه فيهودانه وينصرانه وذلك كله بقدر الله.\nفصل:\nوفي حديث ابن صياد من الفقه: جواز التجسس على من يخشى منه فساد الدين والدنيا، وهذا الحديث يبين أن قوله تعالى: ﴿وَلَا تَجَسَّسُوا﴾ [الحجرات: ١٢]، ليس على العموم، وإنما المراد به عن التجسس على من لم يخش القدح في الدين، ولم يضمر الغل للمسلمين واستتر بقبائحه، فهذا الذي ترجى له التوبة والإنابة، وأما من خشي منه مثل ما خشي من ابن صياد ومن كعب بن الأشرف وأشباههما ممن كان يضمر الفتك لأهل الإسلام فجائز التجسس عليه، وإعمال الحيلة في أمره إذا خشي. وقد ترجم له في الجهاد باب ما يجوز من الاحتيال والحذر على من تخشى معرته. كما سلف.","vol":"10","page":110},{"text":"وفيه: أيضًا أن للإمام أو الرئيس أن يعمل نفسه في أمور الدين ومصالح المسلمين، وإن كان له من يقوم في ذلك مقامه.\nوفيه: أن للإمام أن يهتم بصغار الأمور ويبحث عنها خشية ما يئول منها من الفساد.\nوفيه: أنه يجب التثبت في أهل التهم، وأن لا تستباح الدماء إلا بيقين لقوله: \"وإنْ لم يكن هُو فلا خيرَ لكَ في قتلِهِ\".\nوفيه: أن للإمام أن يصبر ويعفو إذا خفي عليه أو قوبل بما لا ينبغي لقول ابن صياد لنبينا - ﷺ -: (أشهد أنك نبي الأميين). ولم يعاقبه.\nوفيه: أن للعالم والرئيس أن يكلم الكاهن والمنجم على سبيل الاختبار لما عندهم والعيب لما يدعونه والإبطال لما ينتحلونه.","vol":"10","page":111},{"text":"<span data-type='title' id=toc-1097>٨٠ - باب إِذَا قَالَ المُشْرِكُ عِنْدَ المَوْتِ: لَا إِلَهَ إِلاَّ اللهُ </span>(^١)\n١٣٦٠ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي أَبِي، عَنْ صَالِحٍ عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، عَنْ أَبِيهِ أَنَّهُ أَخْبَرَهُ أَنَّهُ لَمَّا حَضَرَتْ أَبَا طَالِبٍ الوَفَاةُ جَاءَهُ رَسُولُ اللهِ - ﷺ - فَوَجَدَ عِنْدَهُ أَبَا جَهْلِ بْنَ هِشَامٍ، وَعَبْدَ اللهِ بْنَ أَبِي أُمَيَّةَ بْنِ المُغِيرَةِ، قَالَ رَسُولُ اللهِ - ﷺ - لأَبِي طَالِبٍ: \"يَا عَمِّ، قُلْ: لَا إِلَهَ إِلاَّ اللهُ، كَلِمَةً أَشْهَدُ لَكَ بِهَا عِنْدَ اللهِ\". فَقَالَ أَبُو جَهْلٍ، وَعَبْدُ اللهِ بْنُ أَبِي أُمَيَّةَ: يَا أَبَا طَالِبٍ، أَتَرْغَبُ عَنْ مِلَّةِ عَبْدِ المُطَّلِبِ؟! فَلَمْ يَزَلْ رَسُولُ اللهِ - ﷺ - يَعْرِضُهَا عَلَيْهِ، وَيَعُودَانِ بِتِلْكَ المَقَالَةِ، حَتَّى قَالَ أَبُو طَالِبٍ آخِرَ مَا كَلَّمَهُمْ هُوَ عَلَى مِلَّةِ عَبْدِ المُطَّلِبِ، وَأَبَى أَنْ يَقُولَ: لَا إِلَهَ إِلاَّ اللهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَا وَاللهِ لأَسْتَغْفِرَنَّ لَكَ، مَا لَمْ أُنْهَ عَنْكَ\". فَأَنْزَلَ اللهُ تَعَالَى فِيهِ: ﴿مَا كَانَ لِلنَّبِيِّ﴾ [التوبة: ١١٣] الآيَةَ. [٣٨٨٤، ٤٦٧٥، ٤٧٧٢، ٦٦٨١ - مسلم: ٢٤ - فتح: ٣/ ٢٢٢]\nذكر فيه حديث ابن شِهَابٍ عن سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِيهِ فِي وفاةِ أبي طالب .. إلى قولهِ: فَأنْزَلً اللهُ تَعَالَى فِيهِ: ﴿مَا كَانَ لِلنَّبِيِّ﴾ الآيَةَ.\nوفيه: \"قُلْ: لَا إله إِلَّا اللهُ، كَلِمَةً أَشْهَدُ لَكَ بِهَا عِنْدَ اللهِ\". وفي لفظ: \"أحاج\" بدل: \"أشهد\" (^٢). وأخرجه مسلم من حديث أبي حازم، عن أبي هريرة مختصرًا (^٣)، وفيه فنزلت ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾\n_________\n(^١) ورد بهامش الأصل ما نصه: آخر ٤ من ٤ من تجزئة المصنف.\n(^٢) سيأتي الحديث بهذا اللفظ برقم (٣٨٨٤) كتاب: مناقب الأنصار، باب: قصة أبي\nطالب، وبرقم (٤٦٧٥) كتاب: التفسير، باب: قوله: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾، وبرقم (٤٧٧٢) كتاب: التفسير، باب: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾، وبرقم (٦٦٨١) كتاب: الأيمان والنذور، باب: إذا قال: والله لا أتكلم اليوم.\n(^٣) مسلم برقم (٢٥) كتاب: الإيمان، باب: الدليل على صحة إسلام من حضره الموت، ..","vol":"10","page":112},{"text":"[القصص: ٥٦]. وأخرجه الحاكم من حديث سعيد، عن أبي هريرة، ثم قَالَ: صحيح الإسناد ولم يخرجاه، فإن يونس وعقيلًا أرسلاه، عن الزهري، عن سعيد، وطريق الزهري، عن سعيد، عن أبيه: مشهور (^١).\nونقل الواحدي بإسناده عن الزجاج إجماع المفسرين أنها نزلت (^٢) في أبي طالب (^٣)، واستبعده الحسن بن الفضل؛ لأن السورة من آخر ما نزل من القرآن، ومات أبو طالب في عنفوان الإسلام بمكة.\nإذا تقرر ذلك، فالكلام عليه من أوجه:\nأحدها:\nأن حديث الباب من أفراد الصحيح؛ لأن المسيب لم يرو عنه غير ابنه سعيد، ثم هو من مراسيل الصحابة؛ لأنه على قول مصعب هو وأبوه من مسلمة الفتح، وعلى قول العسكري بايع تحت الشجرة (^٤)، وأيما كان فلم يشهد أمر أبي طالب؛ لأنه توفي هو وخديجة في أيام ثلاثة، حَتَّى كان النبي - ﷺ - يسمي ذلك العام: عام الحزن، وكان ذلك وقد أتى لرسول الله - ﷺ - تسع وأربعون سنة وثمانية أشهر وأحد عشر يومًا. وقيل: مات في شوال، في نصفه من السنة العاشرة من النبوة. وقال ابن الجزار: قبل الهجرة بثلاث سنين، وقيل: بخمس، وقيل: بأربع، وقيل: بعد الإسراء، ومن الغريب: ذكر ابن حبان له في ثقات التابعين.\n_________\n(^١) \"المستدرك\" ٢/ ٣٣٥ - ٣٣٦ كتاب: التفسير.\n(^٢) ورد بهامش الأصل ما نصه: يعني: (ما كان للنبي ..).\n(^٣) \"أسباب النزول\" ص ٣٤٨.\n(^٤) انظر: ترجمته في \"معجم الصحابة\" لابن قانع ٣/ ١٢٦ - ١٢٧ (١٠٩٩)، و\"معرفة الصحابة\" ٥/ ٢٥٩٨ - ٢٥٩٩ (٢٧٧٦)، و\"الاستيعاب\" ٣/ ٤٥٧ (٢٤٣٦)، و\"أسد الغابة\" ٥/ ١٧٧ (٤٩٢١)، و\"الإصابة\" ٣/ ٤٢٠ (٧٩٩٦).","vol":"10","page":113},{"text":"ثانيها:\nإن قلت قد استغفر الشارع يوم أُحد لهم، فقال: \"اللهمَّ اغفر لقومِي فإنَّهم لا يعلَمُون\" (^١) قلتُ: استغفاره لقومه مشروط بتوبتهم من الشرك، كأنه أراد الدعاء لهم بالتوبة، وقد جاء في رواية: \"اللهمَّ اهدِ قومي\".\nوقيل: أراد مغفرة تصرف عنهم عقوبة الدنيا من المسخ وشبهه.\nوقيل: تكون الآية تأخر نزولها فنزلت بالمدينة ناسخة للاستغفار للمشركين فيكون سبب نزولها متقدمًا ونزولها متأخرًا لا سيما وبراءة من آخر ما نزل فتكون على هذا ناسخة للاستغفار، لا يقال: لا يصح أن تكون الآية التي نزلت في غيره ناسخة لاستغفاره يوم أحد؛ لأن عمه توفي قبل ذلك لما قررناه.\nثالثها:\nاسم أبي طالب: عبد مناف، قاله غير واحد. وقال الحاكم: تواترت الأخبار أن اسمه كنيته قَالَ: ووجد بخط علي الذي لا شك فيه، وكتب علي بن أبي طالب (^٢). وقال أبو القاسم المعري (^٣) الوزير: اسمه عمران.\nرابعها:\nأبو جهل كنيته: أبو الحكم (^٤)، كذا كناه رسول الله - ﷺ -، وقال ابن\n_________\n(^١) سيأتي برقم (٣٤٧٧) كتاب: أحاديث الأنبياء، باب: حديث الغار، وبرقم (٦٩٢٩) كتاب: استتابة المرتدين، باب: إذا عرض الذمي وغيره بسب النبي - ﷺ -، ورواه مسلم برقم (١٧٩٢) كتاب: الجهاد والسير، باب: غزوة أحد.\n(^٢) \"المستدرك\" ٣/ ١٠٨ كتاب: معرفة الصحابة.\n(^٣) ورد بهامش الأصل: لعله المغربي.\n(^٤) ورد بهامش الأصل ما نصه: مقتضى كلام ابن القيم في \"الهدي\" بل صريحه في (…) أن النبي - ﷺ - نهى عن تكنية أبي جهل بأبي الحكم.","vol":"10","page":114},{"text":"الحذاء: أبو الوليد واسمه: عمرو بن هشام بن المغيرة المخزومي، ويقال له: ابن الحنظلية، واسمها: أسماء بنت سلامة بن مخرمة، وكان أحول مأبونا، وكان رأسه أول رأس جز في الإسلام، فيما ذكره ابن دريد في \"وشاحه\".\nوعبد الله بن أبي أمية، أمه: عاتكة عمة رسول الله - ﷺ -، توفي شهيدًا بالطائف أخو أم سلمة، وكان شديدًا على المسلمين معاديًا لرسول الله - ﷺ - قبل الفتح هو وأبو سفيان بن الحارث بن عبد المطلب، ولهم عبد الله بن أبي أمية بن وهب حليف بني أسد وابن أختهم استشهد بخيبر ولهم عبد الله بن أمية اثنان: أحدهما بدري.\nخامسها:\nإنما تنفع كلمة التوحيد من قالها قبل المعاينة للملائكة التي تقبض الأرواح، فحينئذ تنفعه قَالَ تعالى: ﴿وَلَيْسَتِ التَّوْبَةُ﴾ الآية [النساء: ١٨]، والمراد بحضور الموت: حضور ملك الموت، وهي المعاينة لقبض روحه، ولا يرأهم أحد إلا عند الانتقال من الدنيا إلى الآخرة، فلم يحكم بما انتقل إليه حين أدركه الغرق بقوله: ﴿ءَامَنتُ﴾ الآية [يونس: ٩٠] فقيل له: ﴿آلْآنَ﴾ [يونس: ٩١] قالها حين عاين ملك الموت ومن معه من الملائكة وأيقن، فحثا جبريل في فمه الحمأة؛ ليمنعه استكمال التوحيد حنقًا عليه، ويدل على ذلك قوله تعالى: ﴿يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ﴾ الآيت [الأنعام: ١٥٨] أي: لما رأى الآية التي جعلها الله علامة لانقطاع التوبة وقبولها لم ينفعه ما كان قبل ذلك، كما لم ينفع الإيمان بعد رؤية الملك.\nوالمحاجة السابقة تحتمل وجوهًا:\nأحدها: أن يكون الشارع ظن أن عمه اعتقد أن من آمن في مثل حاله","vol":"10","page":115},{"text":"أنه لا ينفعه إيمانه إذا لم يقارنه عمل سواه، فأعلمه أنه من قال هذِه الكلمة، أنه يدخل في جملة المؤمنين، وإن تعرى عن عمل سواها.\nثانيها: أن يكون أبو طالب قد عاين أمر الآخرة وأيقن بالموت، وصار في حالة لا ينتفع بالإيمان لو آمن، وهو الوقت الذي قَالَ فيه: أنا على ملة عبد المطلب عند خروج نفسه فرجا له - ﷺ - أن من قالها وأقر بنبوته أن يشفع له بذلك، ويحاج له عند الله في أن يتجاوز عنه ويتقبل منه إيمانه في تلك الحال، ويكون ذلك خاصًّا لأبي طالب وحده، لمكانه من الحماية والمدافعة عن رسول الله - ﷺ -، وفيه نزلت ﴿وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ﴾ [الأنعام: ٢٦] على قول ابن عباس (^١)، وقال مجاهد: يعني به قريشًا (^٢)، وأكثر المفسرين أنه للكفار ينهون عن اتباعه ويبعدون عنه، وهو أشبه؛ لأنه متصل بأخبار الكفار، وقد روي مثل هذا المعنى عن ابن عباس (^٣)، ألا ترى أنه قد نفعه وإن\n_________\n(^١) رواه عن ابن عباس عبد الرزاق في \"التفسير\" ١/ ١٩٩ (٧٨٥) وسعيد بن منصور في \"سننه\" ٥/ ١٠ - ١١ (٨٧٤)، والطبري في \"تفسيره\" ٥/ ١٧٢ (١٣٧٣، ١٣٧٤، ١٣٧٥)، وابن أبي حاتم في \"تفسيره\" ٤/ ١٢٧٨ (٧٢٠٦)، والطبراني في \"الكبير\" ١٢/ ١٣٣ (١٢٦٨٢)، والحاكم في \"المستدرك\" ٢/ ٣١٥ كتاب: التفسير، والبيهقي في \"الدلائل\" ٢/ ٣٤٠ - ٣٤١، والواحدي في \"أسباب النزول\" (٤٢٦)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ١٥ إلى الفريابي وعبد بن حميد، وابن المنذر، وأبي الشيخ، وابن مردويه وابن أبي شيبة.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. قال الهيثمي: رواه الطبراني، وفيه: قيس بن الربيع، وثقه شعبة وغيره، وضعفه ابن معين وغيره، وبقية رجاله ثقات. \"مجمع الزوائد\" ٧/ ٢٠.\n(^٢) رواه عنه الطبري في \"تفسيره\" ٥/ ١٧١ (١٣١٦٩، ١٣١٧٠).\n(^٣) رواه عن ابن عباس ابن جرير في \"تفسيره\" ٥/ ١٧١ (١٣١٦٣)، وابن أبي حاتم ٤/ ١٢٧٨ (٧٢٠٧)، وعزاه السيوطي في \"الدر\" ٣/ ١٥ إلى ابن المنذر وابن مردويه.","vol":"10","page":116},{"text":"كان قد مات على غير دين الإسلام؛ لأن يكون أخف أهل النار عذابًا فهو في ضحضاح من نار يغلي منه دماغه، ولولا الشارع لكان في الدرك الأسفل، فنفعه له لو شهد بشهادة التوحيد، وإن كان ذلك عند المعاينة أحرى بأن يكون.\nثالثها: أن أبا طالب كان ممن عاين البراهين، وصدق معجزاته ولم يشك في صحة نبوته، وإن كان ممن حملته الأنفة وحمية الجاهلية على تكذيبه، وكان سائر المشركين ينظرون إلى رؤسائهم ويتبعون ما يقولون، فاستحق أبو طالب ونظراؤه على ذلك من عظيم الوزر وكبير الإثم، إن باءوا بإثمهم على تكذيبه، فرجا له المحاجة بكلمة الإخلاص عند الله حَتَّى يسقط عنه إثم العناد والتكذيب لما قد تبين حقيقته، وإثم من اقتدى به في ذلك، وإن كان الإسلام يهدم ما قبله، لكنه آنسه بقوله: \"أحاج لك بها عند الله\" لئلا يتردد في الإيمان ولا يتوقف عنه لتماديه على خلاف ما تبين حقيقته وتورطه في أنه كان مضلاًّ لغيره.\nوقيل: إن قوله: \"أحاجُّ لَكَ بِهَا عِنْدَ اللهِ\" كقوله \"أشهدُ لَكَ بِهَا عِنْدَ اللهِ\"؛ لأن الشهادة للمرء حجة له في طلب حقه، ولذلك ذكر البخاري هنا الشهادة؛ لأنه أقرب للتاويل وذكر \"أحاج\" في قصة أبي طالب في كتاب المبعث (^١)، لاحتمالها التأويل، ووقع لابن إسحاق أن العباس قَالَ لرسول الله - ﷺ -: يا ابن أخي، إن الكلمة التي عرضتها على عمك سمعته يقولها. فقال - ﷺ -: \"لم أسمع\" (^٢).\nقَالَ السهيلي: لأن العباس قَالَ ذلك في حال كونه على غير\n_________\n(^١) سيأتي برقم (٣٨٨٤).\n(^٢) رواه ابن إسحاق في \"السيرة\" ص ٢٢٢ - ٢٢٣ (٣٢٨).","vol":"10","page":117},{"text":"الإسلام، ولو أداها بعد الإسلام لقبلت منه، كما قبل من جبير بن مطعم حديثه الذي سمعه في حال كفره وأداه في الإسلام (^١).\nوفي مسلم: فلم يزل رسول الله - ﷺ - يعرضها عليه أي: بفتح الياء وكسر الراء، ويعود له بتلك المقالة، يعني: أبا طالب. وفي رواية: ويعيدانه (^٢) على التثنية يعني أبا جهل وعبد الله. ووقع في مسلم: لولا تعيرني قريش تقول: إنما حمله على ذلك الجزع (^٣) -وهو بالجيم والزاي- وهو الخوف (^٤)، وذهب الهروي والخطابي فيما رواه عن ثعلب في آخرين أنه بخاء معجمة وراء مهملة مفتوحتين (^٥). قَالَ عياض: ونبهنا غير واحد، أنه الصواب، ومعناه: الضعف والخور (^٦).\nوقوله في الآية ﴿مَا كَانَ لِلنَّبِيِّ﴾ [التوبة: ١١٣] هو نهي ومثله ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللهِ﴾ [الأحزاب:٥٣] وإن كانت (ما) تأتي أيضًا للنفي ﴿مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا﴾ [النمل: ٦٠] ﴿وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللهِ﴾ [آل عمران: ١٤٥]، وتأول بعضهم الاستغفار هنا: بمعنى الصلاة.\n_________\n(^١) \"الروض الأنف\" ٢/ ١٧٠.\n(^٢) \"صحيح مسلم\" (٢٤) كتاب: الإيمان، باب: الدليل على صحة إسلام من حضره الموت، ما لم يشرع في النزع.\n(^٣) \"صحيح مسلم\" برقم (٢٥/ ٤٢).\n(^٤) \"لسان العرب\" ١/ ٦١٦.\n(^٥) \"غريب الحديث\" للخطابي ١/ ٤٩١.\n(^٦) \"إكمال المعلم\" ١/ ٢٥١.","vol":"10","page":118},{"text":"<span data-type='title' id=toc-1098>٨١ - باب الجَرِيدِ عَلَى القَبْرِ</span>\nوَأَوْصَى بُرَيْدَةُ الأَسْلَمِيُّ أَنْ يُجْعَلَ فِي قَبْرِهِ جَرِيدتانِ. وَرَأَى ابْنُ عُمَرَ فُسْطَاطًا عَلَى قَبْرِ عَبْدِ الرَّحْمَنِ فَقَالَ: انْزِعْهُ يَا غُلَامُ، فَإِنَّمَا يُظِلُّهُ عَمَلُهُ. وَقَالَ خَارِجَةُ بْنُ زَيْدٍ: رَأَيْتُنِي وَنَحْنُ شُبَّانٌ فِي زَمَنِ عُثْمَانَ، وَإِنَّ أَشَدَّنَا وَثْبَةً الذِي يَثِبُ قَبْرَ عُثْمَانَ بْنِ مَظْعُونٍ حَتَّى يُجَاوِزَهُ. وَقَالَ عُثْمَانُ بْنُ حَكِيمٍ: أَخَذَ بِيَدِي خَارِجَةُ فَأَجْلَسَنِي عَلَى قَبْرٍ، وَأَخْبَرَنِي عَنْ عَمِّهِ يَزِيدَ بْنِ ثَابِتٍ قَالَ: إِنَّمَا كُرِهَ ذَلِكَ لِمَنْ أَحْدَثَ عَلَيْهِ. وَقَالَ نَافِعٌ: كَانَ ابْنُ عُمَرَ يَجْلِسُ عَلَى القُبُورِ.\n\n١٣٦١ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ مَرَّ بِقَبْرَيْنِ يُعَذَّبَانِ فَقَالَ: \"إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ البَوْلِ، وَأَمَّا الآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ\". ثُمَّ أَخَذَ جَرِيدَةً رَطْبَةً فَشَقَّهَا بِنِصْفَيْنِ، ثُمَّ غَرَزَ فِي كُلِّ قَبْرٍ وَاحِدَةً. فَقَالُوا: يَا رَسُولَ اللهِ، لِمَ صَنَعْتَ هَذَا؟ فَقَالَ: \"لَعَلَّهُ أَنْ يُخَفَّفَ عَنْهُمَا مَا لَمْ يَيْبَسَا\". [انظر: ٢١٦ - مسلم: ٢٩٢ - فتح: ٣/ ٢٢٢]\nثم ذكر حديثَ ابن عبَّاس: مَرَّ النبي - ﷺ - بِقَبْرَيْنِ يُعَذَّبَانِ .. الحديث.\nالشرح:\nحديث ابن عباس سلف في الطهارة (^١)، وترجم له قريبًا باب: عذاب القبر من الغيبة والبول (^٢). وإنما خصَّ الجريدتين للغرز على القبر من دون سائر النبات والثمار؛ لأنهما أطول الثمار بقاء، فتطول\n_________\n(^١) برقم (٢١٦) جتاب: الوضوء، باب: من الكبائر أن لا يستتر من بوله.\n(^٢) سيأتي هذا الحديث يرقم (١٣٧٨) كتاب: الجنائز.","vol":"10","page":119},{"text":"مدة التخفيف عنهما، وهي شجرة طيبة كما سماها الله، وهي شجرة شبهها النبي - ﷺ - بالمؤمن، كما سلف في كتاب العلم (^١).\nوقيل: إنها خلقت من فضلة طينة آدم، وإنما فعل بريدة ما سلف اتباعًا لفعل رسول الله - ﷺ - في القبرين وتبركًا بفعله ورجاء أن يخفف عنه (^٢)، والمراد بعبد الرحمن: ابن أبي بكر كما بينه عبد الحق في \"جمعه\".\nوالفسطاط: المضرب. قاله أبو حاتم. وقال الجوهري: بيت من شعر (^٣). وقال المطرزي: خيمة عظيمة. وفي \"الباهر\" هو: مضرب السلطان الكبير، وهو السرادق أيضًا. وقال الزمخشري: هو ضرب من الأبنية في السفر دون السرادق (^٤). وقال صاحب \"المطالع\": هو الخباء ونحوه.\nوفي أثر خارجة دلالة على رفع القبور عن الأرض وتطويلها؛ لتعرف من غير قصد مباهاة، ذكره الداودي. ويستنثى قبر المسلم ببلاد الكفار فيخفي صيانة عنهم.\nوقوله عن خارجة: (عن عمه يزيد) خارجة بن زيد بن ثابت، لم يدرك عمه يزيد بن ثابت. مات خارجة سنة مائة (^٥) عن سبعين سنة،\n_________\n(^١) برقم (٦١) باب: قول المحدِّث حدثنا أو أخبرنا وأنبأنا.\n(^٢) سبق وأن ذكرنا أن هذا الفعل خاص به - ﷺ -، وأن السر في تخفيف العذاب عن القبرين لم يكن في نداوة العسيب، بل في شفاعته - ﷺ - ودعائه لهما، وهذا مما لا يمكن وقوعه مرة أخرى بعد انتقاله - ﷺ - إلى الرفيق الأعلى، ولا لغيره من بعده - ﷺ -.\n(^٣) \"الصحاح\" ٣/ ١١٥٠.\n(^٤) \"الفائق في غريب الحديث\" ٣/ ١١٦.\n(^٥) ورد بهامش الأصل ما نصه: في \"الكاشف\" سنة ٩٩ جزم به وقد قال ابن عبد البر في ترجمة يزيد أن خارجة روى عنه ثم قال: وأظنه ليس (…) أو ما هذا معناه، وقد =","vol":"10","page":120},{"text":"وقتل عمه يوم اليمامة (^١).\nوقول يزيد في الجلوس على القبر، وهو قول مالك، وقد جاء في النهي عن الجلوس عليه أحاديث صحيحة (^٢)، وأخذ النخعي ومكحول والحسن وابن سيرين بها، فجعلوها على العموم، وكرهوا المشي على القبور والقعود عليها (^٣)، ونقل أيضًا عن ابن مسعود وأبي بكرة وعقبة بن عامر وأبي العلاء بن الشخير فيما ذكره ابن أبي شيبة (^٤).\nوأجاز مالك والكوفيون الجلوس عليها وقالوا: إنما نهي عن القعود عليها للمذاهب -فيما نرى والله أعلم- يريد حاجة الإنسان (^٥).\n_________\n= ذكر النووي في \"التهذيب\" أنه سمع منه وكذلك المزي في \"تهذيبه\" قال: إنه سمع منه فقيل: لم يسمع، والظاهر عدم سماعه منه، وجزم في \"الوفيات\" بمائة.\n(^١) خارجة بن زيد، أبو زيد المدني، أخو إسماعيل، وسعد، وسليمان، ويحيى أبناء زيد بن ثابت، أمه أم سعد بنت سعد بن الربيع النقيب، أدرك زمن عثمان بن عفان، ذكره ابن سعد في الطبقة الثانية من أهل المدينة، وقال أحمد بن عبد الله العجلي: مدني تابعي ثقة.\nانظر: \"الطبقات الكبرى\" ٥/ ٢٦٢، و\"التاريخ الكبير\" ٣/ ٢٠٤ (٦٩٦)، و\"معرفة الثقات\" ١/ ٣٣٠ (٣٨٥)، و\"تهذيب الكمال\" ٨/ ٨ - ١٣ (١٥٨٩).\n(^٢) دل على ذلك أحاديث وردت في \"صحيح مسلم\" منها حديث برقم (٩٧٠) كتاب: الجنائز، باب: النهي عن تجصيص القبر والبناء عليه، وحديث أبي هريرة برقم (٩٧١) كتاب: الجنائز، باب: النهي عن الجلوس على القبر والصلاة عليه، وحديث أبي مرثد الغنوي برقم (٩٧٢).\n(^٣) روى هذِه الآثار ابن أبي شيبة ٣/ ٢٧ (١١٧٧٤)، (١١٧٧٧) كتاب: الجنائز، باب: من كره أن يطأ على القبر.\n(^٤) \"المصنف\" ٣/ ٢٧ (١١٧٧٠ - ١١٧٧٣)، (١١٧٧٥).\n(^٥) هذا ما ذكره الطحاوي عن أبي حنيفة وأبي يوسف ومحمد في \"شرح معاني الآثار\" ١/ ٥١٧، ونقله عنه العيني في \"عمدة القاري\" ٧/ ١٠٢، ١٠٣ ثم قال: بل مذهب أبي حنيفة وأصحابه كقول مالك لما نقله عنهم الطحاوي. وجاء في \"مختصر =","vol":"10","page":121},{"text":"وفي مسند ابن وهب، عن محمد بن أبي حميد أن محمد بن كعب القرظي حدثهم قَالَ: إنما قَالَ أبو هريرة: قَالَ رسول الله - ﷺ -: \"من جَلَسَ عَلَى قَبْرٍ يبولُ عليها أو يتغوط، فكأنَّما جلسَ على جَمْرَةِ نار\" (^١).\nواحتج بعضهم بأن عليًّا كان يتوسد القبور ويضطجع عليها (^٢).\nوقال أبو أمامة بن سهل بن حنيف: إن زيد بن ثابت قَالَ: هلم يا ابن أخي أخبرك، إنما نهى رسول الله - ﷺ - عن الجلوس على القبور لحدثٍ أو\n_________\n= اختلاف العلماء\" ١/ ٤٠٨، قال أصحابنا: يكره أن يطأ على القبر أو يقعد عليه، وفي \" تحفة الفقهاء\" ١/ ٢٥٧، وكره أبو حنيفة أن يوطأ على قبر، أو يجلس عليه أو ينام عليه، وفي \"بدائع الصنائع\" ١/ ٣٢٠ مثل ما في \"التحفة\" وفي \"الاختيار\" ١/ ١٢٦، ويكره وطء القبر والجلوس والنوم عليه، وفي \"البناية\" ٣/ ٣٠٣، وكره أبو حنيفة أن يبنى على القبر أو يوطأ عليه أو يجلس عليه …، وحمل الطحاوي الجلوس المنهي عنه على الجلوس لقضاء الحاجة، وفي \"الفتاوى الهندية\" ١/ ١٦٦، ويكره أن يبني على القبر أو يقعد أو ينام عليه.\nوانظر \"النوادر والزيادات\" ١/ ٦٥٣.\n(^١) روى هذا الحديث بتمامه أبو داود الطيالسي ٤/ ٢٧٦ (٢٦٦٧) والطحاوي في \"شرح معاني الآثار\" ١/ ٥١٧ كتاب: الجنائز، باب: الجلوس على القبر، وقد روى هذا الحديث بدون لفظ: الغائط والبول، مسلم (٩٧١)، كتاب: الجنائز، باب: النهي عن الجلوس على القبر والصلاة عليه، وأبو داود (٣٢٢٨) كتاب: الجنائز، باب: كراهية القعود على القبر، وابن ماجه (١٥٦٦) كتاب: الجنائز، باب: ما جاء في النهي عن المشي على القبور والجلوس عليها، والطحاوي في \"شرح معاني الآثار\" ١/ ٥١٦، وابن حبان في \"صحيحه\" ٧/ ٤٣٦ - ٤٣٧ (٣١٦٦) كتاب: الجنائز، باب: فصل في القبور، والطبراني في \"الأوسط\" ١/ ٢١٧ (٧٠٦).\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ٥١٧ كتاب: الجنائز، باب: الجلوس على القبور، وقد ذكر البيهقي في \"معرفة السنن والآثار\" ٥/ ٣٥٥ (٧٨١٤)، أن حديث علي في توسده القبر، واضطجاعه منقطع وموقوف.","vol":"10","page":122},{"text":"بولٍ أو غائط، وروي مثله عن أبي هريرة، كذا في ابن بطال، وعزاه إلى \"موطأ ابن وهب\" (^١)، وفي \"شرح شيخنا علاء الدين\" أن أبا هريرة كرهه وشدد في ذلك.\nوقوله: \"لَعَلَّهُ أَنْ يُخَففَ عَنْهُمَا\" لعل: معناها: الترجي والطمع.\nومعنى الحديث: الحض على ترك النميمة والتحرز من البول، والإيمان بعذاب القبر، وإنما ترجم له فيما سيأتي باب: عذاب القبر من الغيبة والبول. وذكر فيه النميمة فقط، ولعلها كانت معها غيبة وهما محرمتان وهما في النهي عنهما سواء.\nوقال بعض شيوخنا في شرحه: فهم البخاري من جعل الجريد عليه جواز جلوس الآدميين عليه ولا يسلم له ذلك.\nوقوله: \"وَمَا يُعَذَّبَانِ فِي كَبِيرٍ\" أي: عندهما، ولذلك قَالَ: \"بلى\" في موضع آخر (^٢).\nوفيه: دلالة على أنهما كانا مسلمين؛ لأنه لا يذكر أنهما يعذبان على ما دون الشرك، ولا يذكر هو، وعذابهما يجوز أن يكون سمعه أو أخبر به، وموجبه أخبر به، والتخفيف يجوز أن يكون بدعاءٍ منه مدة بقاء النداوة من الجريد، لا أن في الجريد معنى يوجبه، وقيل: لأنه يسبح مادام رطبًا، وقد سلف في الطهارة بسط ذلك.\nوالجريد: سعف النخل. الواحدة: جريدة، سميت بذلك؛ لأنه قد جرد عنها خوصها.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٣٤٨.\n(^٢) سلف برقم (٢١٦) كتاب: الوضوء، باب: من الكبائر أن لا يستتر من بوله.","vol":"10","page":123},{"text":"وقوله: \"مَا لَمْ يَيْبَسَا\" يجوز بفتح الباء وكسرها، وهو شاذ في باب فعل بكسر العين أن يأتي مستقبله على يفعل بكسرها، فشذ هذا الفعل ونظائره، مثل: يبس ففيه أيضًا الوجهان، وكذا: ورم يرم، ووقر يقر، مكسور مستقبلهما وماضيهما.\nقَالَ الداودي: وفيه دليل على المرجئة","vol":"10","page":124},{"text":"<span data-type='title' id=toc-1099>٨٢ - باب مَوْعِظَةِ المُحَدِّثِ عِنْدَ القَبْرِ، وَقُعُودِ أَصْحَابِهِ حَوْلَهُ</span>\n﴿يَخْرُجُونَ مِنَ الْأَجْدَاثِ﴾ [المعارج: ٤٣] القُبُورُ. ﴿بُعْثِرَتْ﴾ [الانفطار: ٤] أُثِيرَتْ. بَعْثَرْتُ حَوْضِي: جَعَلْتُ أَسْفَلَهُ أَعْلَاهُ، الإِيفَاضُ: الإِسْرَاعُ. وَقَرَأَ الأَعْمَشُ: ﴿إِلَى نُصُبٍ﴾ [المعارج: ٤٣] إِلَي شَيْءٍ مَنْصُوبٍ يَسْتَبِقُونَ إِلَيْهِ، وَالنُّصْبُ وَاحِدٌ، وَالنَّصْبُ مَصْدَرٌ ﴿يَوْمُ الْخُرُوجِ﴾ [ق: ٤٢] مِنَ القُبُورِ. ﴿يَنْسِلُونَ﴾ [يس: ٥١] يَخْرُجُونَ.\n\n١٣٦٢ - حَدَّثَنَا عُثْمَانُ قَالَ: حَدَّثَنِي جَرِيرٌ عَنْ مَنْصُورٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ - ﵁ - قَالَ: كُنَّا فِي جَنَازَةٍ فِي بَقِيعِ الغَرْقَدِ، فَأَتَانَا النَّبِيُّ - ﷺ - فَقَعَدَ وَقَعَدْنَا حَوْلَهُ، وَمَعَهُ مِخْصَرَةٌ فَنَكَّسَ، فَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ ثُمَّ قَالَ: \"مَا مِنْكُمْ مِنْ أَحَدٍ، مَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلَّا كُتِبَ مَكَانُهَا مِنَ الجَنَّةِ وَالنَّارِ، وَإِلاَّ قَدْ كُتِبَ شَقِيَّةً أَوْ سَعِيدَةً\". فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَفَلَا نَتَّكِلُ عَلَى كِتَابِنَا وَنَدَعُ العَمَلَ، فَمَنْ كَانَ مِنَّا مِنْ أَهْلِ السَّعَادَةِ فَسَيَصِيرُ إِلَي عَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنَّا مِنْ أَهْلِ الشَّقَاوَةِ فَسَيَصِيرُ إِلَي عَمَلِ أَهْلِ الشَّقَاوَةِ قَالَ: \"أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاوَةِ فَيُيَسَّرُونَ لِعَمَلِ الشَّقَاوَةِ\"، ثُمَّ قَرَأَ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ [الليل: ٥] الآيَةَ. [٤١٤٥، ٤٩٤٦، ٤٩٤٧، ٤٩٤٨، ٤٩٤٩، ٦٢١٧، ٦٦٠٥، ٧٥٥٢ - مسلم: ٢٦٧٤ - فتح: ٣/ ٢٢٥]\nذكر فيه حديث علي قَالَ: كُنَّا فِي جَنَازَةٍ فِي بَقِيعِ الغَرْقَدِ، فأتى النَّبِيُّ - ﷺ - فقَعَدَ وَقَعَدْنَا حَوْلَهُ، وَمَعَهُ مِخْصَرَةٌ فَنكَّسَ، فَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ ثُمَّ قَالَ: \"مَا مِنْكُمْ مِنْ أَحَدٍ، مَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلَّا كُتِبَ مَكَانُهَا مِنَ الجَنَّةِ وَالنَّارِ .. الحديث","vol":"10","page":125},{"text":"الشرح:\nما ذكره في الأجداثِ، هو ما قال، قال ابن سيده: الجدث: القبر. والجمع: أجداث، وقد قالوا: جدف بالفاء بدل من الثاء، إلا أنهم قد أجمعوا في الجمع على أجداث، ولم يقولوا: أجداف (^١)، زاد في \"المخصص\" قَالَ الفارسي: اشتقاقه من التجديف وهو كفر النعم (^٢).\nوقال ابن جني: الجمع: أجْدث، ولا يكسر بالفاء. قَالَ: وأجدف: موضع، وقد نفي سيبويه أن يكون أفعل من أبنية الواحد، فيجب أن يعد هذا مما فاته، إلا أن يكون جمع الجدث الذي هو القبر على أجدث، ثم سُمِّي به الموضع. ويروى بالفاء. وفي \"الصحاح\": الجمع: أجدث وأجداث (^٣). وفي \"المجاز\" لأبي عبيدة: بالثاء لغة أهل العالية، وأهل نجد يقولون: جدف بالفاء (^٤).\nوما ذكره في؟ بعثرت؟ فهو أيضًا كذلك (^٥).\nقَالَ أبو عبيدة في \"المجاز\": بعثرت حوضي أي: هدمته (^٦).\nوقال الفراء: بعثرت وبحثرت لغتان إذا استخرجت الشيء وكشفته (^٧). وفي \"الصحاح\" عن أبي عبيدة: ﴿بُعْثِرَ مَا فِي القُبُورِ﴾ [العاديات: ٩]: أثير وأخرج (^٨).\n_________\n(^١) \"المحكم\" ٧/ ٢١٨.\n(^٢) \"المخصص\" ٢/ ٧٨.\n(^٣) \"الصحاح\" ١/ ٢٧٧.\n(^٤) \"مجاز القرآن\" ٢/ ١٦٣.\n(^٥) ورد بهامش الأصل ما نصه: قال ابن دريد: الحدث: القبر وهو الجدف أيضًا، وقال في (ج. د. ف) الجدف لغة في الجدث، وهو القبر (من \"الجمهرة\").\n(^٦) \"المجاز\" ٢/ ٢٨٨، وعبارته: بعثرتُ حوضي، جعلتُ أسفله أعلاه.\n(^٧) نقله الجوهري عن الفراء في \"الصحاح\" ٢/ ٥٩٣، وانظر: \"معاني القرآن\" للفراء ٣/ ٢٨٦.\n(^٨) \"الصحاح\" ٢/ ٥٩٤.","vol":"10","page":126},{"text":"وعن ابن عباس فيما ذكره الطبري: بعثرت: بحثت (^١). وقال ابن سيده: بعثر المتاع والتراب: قلبه، وبعثر الشيء: فرقه. وزعم يعقوب أن عينها بدل من عين بعثر، أو غين بغثر بدل منها، وبعثر الخبز: بحثه (^٢).\nوما ذكره في الإيفاض: أنه الإسراع، فهو كما قَالَ.\nقَالَ أبو عبيدة في \"مجازه\": النصب: العلم الذي نصبوه، ومن قَالَ: (إلى نُصُب)، فهو جماعة مثل رهْن ورُهُن (^٣). قَالَ ابن قتيبة في \"غريبه\": أنكر أبو حاتم هذا على أبي عبيدة. وقال: يقال للشيء تنصبه نَصب ونُصْب ونُصُب.\nوفي \"المعاني\" للزجاج (^٤): قريء نَصْب ونُصُب، فمن قرأ بالإسكان فمعناه: كأنهم إلى علم منصوب لهم، ومن قرأ بضم الصاد فمعناه: إلى أصنام لهم. وفي \"المعاني\" للفراء: قرأ الأعمش وعاصم: (إلى نَصب)، بفتح النون يريدان إلى شيء منصوب. وقرأ زيد بن ثابت: (نُصب) بضم النون، وكان النُصب الآلهة التي كانت تعبد من أحجار وكلٌّ صواب، والنصب واحد وهو مصدر، والجمع: الأنصاب (^٥).\nوفي \"المنتهى\" و\"الواعي\": النَصب والنُصْب النُصُب بمعنى. وقيل: النصب: حجر ينصب فيعبد ويصب عليه ماء الذبائح. وقيل: هو العلم ينصب للقوم أي علم كان، وقال ابن سيده: النُصب جمع نصيبة،\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٦٧٤ (٣٧٨٤٩).\n(^٢) \"المحكم\" ٢/ ٣٢٥.\n(^٣) \"مجاز القرآن\" ٢/ ٢٧٠.\n(^٤) \"معاني القرآن وإعرابه\" ٢/ ١٤٦.\n(^٥) \"معاني القرآن\" ٣/ ١٨٦.","vol":"10","page":127},{"text":"كسفينة وسفن، وقيل: النصب: الغاية، وحكاه عَبْد في \"تفسيره\" عن مجاهد وأبي العالية (^١)، وضعفه ابن سيده، قَالَ: والنصب جمع، واحدها: نصاب، وجائز أن يكون واحدًا (^٢).\nوقال الجوهري: النُصب بالضم، وقد يحرك (^٣). وعند ابن التين: قرأ أبو العالية والحسن بضم النون والصاد.\nوقال الحسن فيما حكاه عبد في \"تفسيره\": كانوا يهتدون إذا طلعت الشمس بنصبهم سراعًا أيهم يستلمها أولًا، لا يلوي أولهم على آخرهم.\nوفي \"المحكم\": وفضت الإبل: أسرعت، وناقة ميفاض: مسرعة، وكذلك النعا مة، وأوفضها واستوفضها: طردها، واستوفضها: استعجلها، وجاء على وَفْض ووُفُص (^٤). وقال الفراء: الإيفاض: السرعة والزمع (^٥).\nوما ذكره في ﴿يَنْسِلُونَ﴾ ذكره عبد بن حميد، عن قتادة. وقال أبو عبيدة:؟ ينسلون؟: يسرعون، والذئب ينسل ويعسل (^٦)، وفسره ابن عباس بالخروج بسرعة (^٧).\nوفي \"المجمل\": النسلان: مشية الذئب إذا أعنق وأسرع (^٨).\n_________\n(^١) عزاه السيوطي في \"الدر المنثور\" لعبد بن حميد عنهما ٥/ ٤٢٢.\n(^٢) \"المحكم\" ٨/ ٢٢٧.\n(^٣) \"الصحاح\" ١/ ٢٢٥.\n(^٤) \"المحكم\" ٨/ ١٦٨.\n(^٥) \"معاني القرآن\" ٣/ ١٦٣.\n(^٦) \"المحكم\" ٨/ ٣٢٨.\n(^٧) روى عنه الطبري في \"تفسيره\" ١٠/ ٤٥٠ (٢٩١٧٨)، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣١٩٨ (١٨٠٩٧) كلاهما بلفظ: يخرجون.\n(^٨) \"المجمل\" ٢/ ٨٦٥.","vol":"10","page":128},{"text":"وقال ابن سيده: أصله للذئب، ثم استعمل في غير ذلك.\nوحديث علي أخرجه مسلم والأربعة (^١)، ويأتي في القدر أيضًا (^٢).\nوالكلام عليه من أوجه:\nأحدهما: البَقِيع -بفتح أوله- من الأرض موضع فيه أروم شجر بين ضروب شتى، وبه سميَّ بقيع الغرقد بالمدينة (^٣).\nوالغرقد: عربي، شجر له شوك يشبه العوسج (^٤). وفي الحديث في ذكر الدجال: \"كل شيء يواري يهوديًّا ينطق إلا الغرقد، فإنه من شجرهم فلا ينطق\" (^٥) كان ينبت هناك، فذهب الشجر وبقي الاسم لازمًا للموضع.\nوعن \"الجامع\": سُمِّي بذلك لاختلاف ألوان شجره. وقال أبو عبيد البكري، عن الأصمعي: قطعت غرقدات في هذا الموضع حين دفن فيه عثمان بن مظعون، فسمي بقيع الغرقد (^٦). لهذا قال ابن سيده: وربما قيل له: الغرقد (^٧). أي: بغير ذكر البقيع.\n_________\n(^١) \"صحيح مسلم\" (٢٦٤٧) كتاب: القدر، باب: كيفية الخلق الآدمي في بطن أمه.\nوأبو داود (٤٦٩٤)، والترمذي (٢١٣٦)، وابن ماجه (٧٨)، والنسائي في \"الكبرى\" (تحفة ٧/ ١٠١٦٧).\n(^٢) برقم (٦٦٠٥) باب: ﴿وَكَانَ أَمْرُ اللهِ قَدَرًا مَقْدُورًا﴾.\n(^٣) انظر: \"معجم ما استعجم\" ١/ ٢٦٥، و\"معجم البلدان\" ١/ ٤٧٣.\n(^٤) انظر: \"الصحاح\" ٢/ ٥١٧، و\"لسان العرب\" ٦/ ٣٢٤٦.\n(^٥) رواه ابن ماجه (٤٠٧٧) من حديث أبي أمامة مطولًا، ورواه مسلم (٢٩٢٢) كتاب: الفتن، باب: لا تقوم الساعة حتى يمر الرجل بقبر الرجل ..، ومن حديث أبي هريرة مختصرًا دون ذكر الدجال.\n(^٦) \"معجم ما استعجم\" ١/ ٢٦٥.\n(^٧) \"المحكم\" ٦/ ٤٧ وفيه: الفرقد.","vol":"10","page":129},{"text":"وقال ياقوت: وبالمدينة أيضًا بقيع الزبير، وبقيع الخيل: عند دار زيد بن ثابت، وبقيع الخبجبة (^١)، ونقيع الخضمات بالنون وقيل بالباء (^٢).\nثانيها: المخصرة قَالَ ابن سيده: هو شيء يأخذه الرجل ليتوكأ عليه، مثل العصا ونحوها، وهو أيضًا ما بيد الملك يشير به إذا خطب، واختصر الرجل: أمسك المخصرة (^٣). وجزم ابن بطال بأنها العصا (^٤). وقال ابن التين: عصا أو قضيب. والنكت: قرعك الأرض بعودٍ أو أصبع يؤثر فيه. ونكس: أمال، ويكون ذلك عند الخضوع والتفكر. ويقال: نكس بالتخفيف والتشديد.\nثالثها: في أحكامه:\nفيه جواز الجلوس عند القبور والتحدث عندها بالعلم والمواعظ، ونكته - ﷺ - بالمخصرة في الأرض: هو أصل تحريك الأصبع في التشهد، قاله المهلب. ومعنى النكت بالمخصرة. هو إشارة إلى المعاني وتفصيل الكلام، وإحضار القلوب للفصول والمعاني. وهذا الحديث أصل لأهل السنة، في أن السعادة والشقاء خلق لله تعالى، بخلاف قول القدرية الذين يقولون: إن الشر ليس بخلق الله تعالى.\nوفيه رد على أهل الجبر بأن المجبر لا يأتي الشيء إلا وهو يكرهه، والتيسير ضد الجبر، ألا ترى قوله - ﷺ -: \"إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أمّتِي ما اسْتُكْرِهُوا عَلَيْهِ\" (^٥). والتيسير: هو أن يأتي الإنسان الشيء وهو يحبه،\n_________\n(^١) \"معجم البلدان\" ١/ ٤٧٤.\n(^٢) \"معجم ما استعجم\" ٤/ ١٢٩٦، ١٣٢٤، و\"معجم البلدان\" ٥/ ٣٠١.\n(^٣) \"المحكم\" ٥/ ٣٤.\n(^٤) \"شرح ابن بطال\" ٣/ ٣٤٩.\n(^٥) سبق تخريجه.","vol":"10","page":130},{"text":"وسيكون لنا عودة إلى ذلك في كتاب القدر إن شاء الله ذلك وقدره.\nوفيه: تنكيس الرءوس في الجنائز، وظهور الخشوع والتفكر في أمر الآخرة، كان الناس إذا حضروا جنازة يلقى أحدهم حميمه فلا ينشط إليه ولا يقبل عليه إلا بالسلام حَتَّى يرى أنه واجد عليه؛ لما يشغلون أنفسهم من ذكر الموت وما بعده، وكانوا لا يضحكون هناك، ورأى بعضهم رجلًا يضحك فآلي أن لا يكلمه أبدًا، وكان يبقى أثر ذلك عليهم ثلاثة أيام، لشدة ما أشعروا أنفسهم، وحضر الحسن والفرزدق جنازة فقال الحسن للفرزدق: ماذا أعددت لهذا المقام؟ فقال: شهادة أن لا إله إلا الله منذ ثمانين سنة. فقال الحسن: خذها من غير رامٍ، ثم قَالَ له: ما يقول الناس يا أبا فراس؟ فقال: يقولون: حضر اليوم خير الناس وشر الناس يعني: الحسن ونفسه. فقال له: ما أنت بشرهم، ولا أنا بخيرهم، فلما توفي الفرزدق رآه رجل في المنام فقال له رجل: ما فعلت؟ قَالَ: نفعتني كلمتي مع الحسن (^١).\nوقول الرجل: (أفلا نتكل على كتابنا وندع العمل؟) فيه مطالبة بأمرٍ مضمونه تعطيل العبودية، وذلك أن إخباره - ﷺ - بسبق الكتاب بالسعادة والشقاء، إخبار عن علم الغيب فيهم، وهو حجة عليهم، فراموا أن يتخذوه حجة لأنفسهم في ترك العمل والاتكال على سابق الكتاب.\nفأعلم أن ها هنا أمرين لا يبطل أحدهما الآخر: باطن: هو العلة الموجبة في أمر الربوبية. وظاهر: هو السمة اللازمة في حق العبودية، وإنما هو أمارة مخيلة في مطالعة أمر العواقب غير مفيدة حقيقة العلم\n_________\n(^١) رواه ابن سعد في \"الطبقات الكبرى\" ٧/ ١٤٠، وذكره ابن عبد البر في \"الاستيعاب\" ٣/ ٢٨٦ (١٩٩٤) والذهبي في \"سير أعلام النبلاء\" ٤/ ٥٨٤.","vol":"10","page":131},{"text":"به، ويشبه أن يكونوا إنما عوملوا به وتعبدوا هذا النوع من التعبد؛ ليتعلق خوفهم بالباطن المغيب عنهم، ورجاؤهم بالظاهر البادي لهم والخوف والرجاء مروحتا العبودية فيستكملون بذلك صفة الإيمان، وبيّن أن كلا ميسر لما خلق له، وأن عمله في العاجل دليل مصيره في الآجل، ولذلك تمثل بالآية، وهذا الظاهر من أحوال العباد، ووراء ذلك علم الله فيهم، وهو الحكيم الذي لا يسأل عما يفعل.\nقَالَ أبو سليمان: فإذا طلبت لهذا الشأن نظيرًا من العلم يجمع لك هذين المعنيين، فاطلبه في باب أمر الرزق المقسوم مع الأمر بالكسب والأجل المضروب في العمر مع التعالج بالطب، فإنك تجد الغيب عنهما علة موجبة، والظاهر البادي سببًا مخيلًا، وقد اصطلح الخاص والعام على أن الظاهر منهما لا يترك للباطن، وهذا القدر منه يكفي الفهم الموفق (^١).\nقَالَ الداودي: قد كتب الله أفعال العباد وما يصيرون إليه قبل خلقهم، فالعباد غير خارجين من العلم ولا ممنوعين من العمل.\nقلتُ: فلا يقال إذا وجبت السعادة والشقاوة بالقضاء الأزلي والقدر الإلهي فلا فائدة إلى التكليف، فإن هذا أعظم شبهة للنافين للقدر، وقد أجابهم الشارع بما لا يبقى معه إشكال، ووجه الانفصال أن الرب تعالى أمرنا بالعمل، فلا بد من امتثاله، وغيب عنا المقادير؛ لقيام حجته وزجره ونصب الأعمال علامة على ما سبق في مشيئته فسبيله التوقيف. فمن عدل عنه ضل وتاه؛ لأن القدر سر من أسراره لا يطلع عليه إلا هو، فإذا دخلوا الجنة كشف لهم.\n_________\n(^١) \"أعلام الحديث\" ١/ ٧٢٠ - ٧٢١.","vol":"10","page":132},{"text":"واختلف هل يعلم في الدنيا الشقي من السعيد مثل: من اشتهر له لسان صدق؟ فقال قوم: نعم. محتجين بهذِه الآية الكريمة والحديث؛ لأن كل عمل أمارة على جزائه، وقال قوم: لا. والحق أنه يدرك ظنًّا لا جزمًا (^١).\n_________\n(^١) ورد بهامش الأصل ما نصه: ثم بلغها في الناسخ كتبه مؤلفه.","vol":"10","page":133},{"text":"<span data-type='title' id=toc-1100>٨٣ - باب مَا جَاءَ فِي قَاتِلِ النَّفْسِ</span>\n١٣٦٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا خَالِدٌ، عَنْ أَبِي قِلَابَةَ، عَنْ ثَابِتِ بْنِ الضَّحَّاكِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ حَلَفَ بِمِلَّةٍ غَيْرِ الإِسْلَامِ كَاذِبًا مُتَعَمِّدًا فَهُوَ كَمَا قَالَ، وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ عُذِّبَ بِهِ فِي نَارِ جَهَنَّمَ\". [٤١٧١، ٤٨٤٣، ٦٠٤٧، ٦١٠٥، ٦٦٥٢ - مسلم: ١١٠ - فتح: ٣/ ٢٢٦]\n\n١٣٦٤ - وَقَالَ حَجَّاجُ بْنُ مِنْهَالٍ: حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنِ الحَسَنِ، حَدَّثَنَا جُنْدَبٌ - ﵁ - فِي هَذَا المَسْجِدِ فَمَا نَسِينَا، وَمَا نَخَافُ أَنْ يَكْذِبَ جُنْدَبٌ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَانَ بِرَجُلٍ جِرَاحٌ فَقَتَلَ نَفْسَهُ، فَقَالَ اللهُ: بَدَرَنِي عَبْدِي بِنَفْسِهِ حَرَّمْتُ عَلَيْهِ الجَنَّةَ\". [٣٤٦٣ - مسلم: ١١٣ - فتح: ٣/ ٢٢٦]\n\n١٣٦٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الَّذِي يَخْنُقُ نَفْسَهُ يَخْنُقُهَا فِي النَّارِ، وَالَّذِي يَطْعُنُهَا يَطْعُنُهَا فِي النَّارِ\". [٥٧٧٨ - مسلم: ١٠٩ - فتح: ٣/ ٢٢٧]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث ثَابِتِ بْنِ الضَّحَّاكِ المبايع تحتَ الشَجرةِ: \"مَنْ حَلَفَ بِمِلَّةٍ غيرِ الإِسْلَامِ كَاذِبًا مُتَعَمِّدًا فَهُوَ كمَا قَالَ، وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ عُذِّبَ بِهِ فِي نَارِ جَهَنَمَ\".\nثانيها: وَقَالَ حَجَّاجُ بْنُ مِنْهَالٍ: ثنا جَرِيرُ بْنُ حَازِمٍ، عَنِ الحَسَنِ، ثنا جُنْدَبٌ فِي هذا المَسْجِدِ فَمَا نَسِينَا، وَمَا نَخَافُ أَنْ يَكْذِبَ جُنْدَبٌ عَنِ رسول الله - ﷺ -، قَالَ: \"كَانَ بِرَجُلٍ جِرَاحٌ فَقَتَلَ نَفْسَهُ، فَقَالَ اللهُ تعالى: بَدَرَنِي عَبْدِي بِنَفْسِهِ حَرَّمْتُ عَلَيْهِ الجَنَّةَ\".\nثالثها: حديث أَبِي هُرَيْرَةَ: \"الَّذِي يَخْنُقُ نَفْسَهُ يَخْنُقُهَا فِي النَّارِ، وَالَّذِي يَطْعُنُهَا يَطْعُنُهَا فِي النَّارِ\".","vol":"10","page":134},{"text":"الشرح:\nحديث ثابت خرجه مسلم والأربعة (^١) ويأتي في الأيمان والنذور (^٢) والأدب (^٣) (^٤).\nوحديث جندب المعلق خرجه في أخبار بني إسرائيل فقال: حَدَّثَنَا محمد، ثنا حجاج بن منهال (^٥)، وهو يضعف قول من قَالَ: إنه إذا قَالَ عن شيخه: وقال فلان. يكون أخذه عنه مذاكرة.\nوأخرجه من حديث محمد بن أبي بكر المقدمي، ثنا وهب بن جرير، ثنا أبي (^٦).\nومحمد -الراوي عن حجاج- هو الذهلي.\nقَالَ الجياني: ونسبه أبو علي بن السكن، عن الفربري فقال: حَدَّثَنَا محمد بن سعيد، ثنا حجاج.\nوقال الدارقطني: قد أخرج البخاري عن محمد بن معمر، وهو مشهور بالرواية عن حجاج.\nثم روى أبو علي من طريق محمد بن علي بن محرز، ثنا حجاج، فذكره (^٧).\n_________\n(^١) \"صحيح مسلم\" (١١٠) كتاب: الإيمان، باب: غلظ تحريم قتل الإنسان نفسه. وأبو داود (٣٢٥٧)، والترمذي (١٥٢٧) و(١٥٤٣) و(٢٦٣٦)، والنسائي ٧/ ٦، ١٩، وابن ماجه (٢٠٩٨).\n(^٢) سياتى برقم (٦٦٥٢) باب: من حلف بملة سوى ملة الإسلام.\n(^٣) في الأصل و(م): الكذب. تحريف.\n(^٤) سيأتي برقم (٦١٠٥) باب: من أكفر أخاه بغير تأويل فهو كما قال.\n(^٥) سيأتي برقم (٣٤٦٣) كتاب: أحاديث الأنبياء.\n(^٦) مسلم (١١٣/ ١٨١) كتاب: الإيمان، باب: غلظ تحريم قتل النفس.\n(^٧) \"تقييد المهمل\" ٣/ ١٠٤١ - ١٠٤٢.","vol":"10","page":135},{"text":"وحديث أبي هريرة أخرجه (^١) (^٢).\nإذا تقرر ذلك على قوله: \"فهو كما قَالَ\" يريد إن أضمر الكفر بعد حنثه فلا يخرج من الإيمان بالحلف وقد قَالَ - ﷺ -: \"من قَالَ: واللات والعزى، فليقل: لا إله إلا الله\" (^٣).\n\"وكاذبًا\" منصوب على الحال. وقيل: معناه: كاذبًا حقًّا؛ لأنه يعتقد أنه لا حرمة لما حلف به، ثم لو اعتقدها ضاهى الكفار، ولا يظن بذكر الكذب الإباحة بها بالصدق؛ لنهيه - ﷺ - عن الحلف بغير الله مطلقًا.\nواختلف العلماء هل عليه كفارة؟\nفقال الشافعي ومالك والجمهور: لا ينعقد يمينه وعليه الاستغفار، ولا كفارة عليه، وإن فعله (^٤) عملًا بالحديث السالف: \"فليقل: لا إله إلا الله\" ولم يذكر كفارة، والأصل عدمها حَتَّى يثبت شرع فيها.\nوقال أبو حنيفة: تجب الكفارة (^٥) كالمظاهر بجامع أنه منكر من القول وزور.\nوقوله: \"وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ .. \" إلى آخره. يعني ذلك جزاؤه إلا أن يعفو الله تعالى عنه، فقد قَالَ (الله) (^٦) تعالى ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨].\n_________\n(^١) في الأصل بياض بعد هذِه الكلمة بمقدار نصف سطر، وفي مقابله في الحاشية حاشية نصها: أخرجه البخاري.\n(^٢) سيأتي برقم (٥٧٧٨) كتاب: الطب، باب: شرب السم والدواء به.\n(^٣) سيأتي برقم (٤٨٦٠) كتاب: التفسير، باب: ﴿أَفَرَأَيْتُمُ اللَّاتَ وَالعُزَّى (١٩)﴾.\n(^٤) انظر: \"الكافي\" ص ١٩٤، \"إحكام الأحكام\" ص ٦٦٥، \"روضة الطالبين\" ١١/ ٦.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٣٩، \"تحفة الفقهاء\" ٢/ ٣٠٠.\n(^٦) من (م).","vol":"10","page":136},{"text":"قَالَ ابن بطال: أجمع الفقهاء وأهل السنة أن من قتل نفسه لا يخرج بذلك من الإسلام، وأنه يصلى عليه وإثمه عليه ويدفن في مقابر المسلمين، ولم يكره الصلاة عليه إلا عمر بن عبد العزيز والأوزاعي في خاصة أنفسهما، والصواب: قول الجماعة؛ لأنه - ﷺ - بين الصلاة على المسلمين، ولم يستثن منهم أحدًا فيصلى على جميعهم: الأخيار والأشرار، إلا الشهداء الذين أكرمهم الله بالشهادة (^١).\nولعل هذا هو الداعي للبخاري على التبويب هنا. نعم يكره للإمام وأهل الفضل أن يصلوا عليه، وكذا كل كبيرة لا تخرج من الإيمان ردعًا لهم وزجرًا، فلم يصل الشارع على قاتل نفسه بمشاقص، والمقتول في الفئة الباغية يغسل ويصلى عليه خلافًا لأبي حنيفة (^٢).\nوقال ابن عبد الحكم: الإمام إن شاء صلى على من رجمه في حد، فإنه - ﷺ - صلى على ماعز والغامدية (^٣).\nوروي أنه لم يصل على ماعز ولم ينه عن الصلاة عليه (^٤).\nوقوله - ﷺ -: (\"بدرني عَبْدِي بنفسِهِ، حَرَّمْتُ عَلَيْهِ الجَنَّةَ\") وسائر الأحاديث محملها عند العلماء في وقت دون وقت إن أراد الله أن\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٣٤٩.\n(^٢) انظر: \"تحفة الفقهاء\" ١/ ٢٤٨ - ٢٤٩، \"الاختيار\" ١/ ١٢٩.\n(^٣) انظر: \"الذخيرة\" ٢/ ٤٦٩.\n(^٤) رواه أبو داود (٣١٨٦) كتاب: الجنائز، باب: الصلاة على من قتلته الحدود، والبيهقي ٤/ ١٩ كتاب: الجنائز، باب: الصلاة على من قتلته الحدود، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ٢/ ١٧ (٩٠٤) كلهم من حديث أبي برزة الأسلمي، وقال ابن الجوزي معلقًا عليه: والجواب أن هذا الحديث يرويه مجاهيل، ثم لو صح فصلاته على تلك المرأة كانت بعد ذلك؛ لأن أول مرجوم كان ماعزًا، ولهذا قالت له: تريد أن تردني كما رددت ماعزًا. وقال الألباني في \"صحيح أبي داود\": حسن صحيح.","vol":"10","page":137},{"text":"ينفذ عليه وعيده؛ لأن الله تعالى في وعيده للمذنبين المؤمنين بالخيار عند أهل السنة، إن شاء عفا عنه وإن شاء عذبه، ثم يدخله الجنة ويرفع عنه التخليد على ما في القرآن والحديث.\nقَالَ (الله تعالى) (^١) ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] وقال - ﷺ -: \"من قَالَ لا إله إلا الله حرمه الله على النار\" (^٢) أي: حرم خلوده فيها.\nومعنى \"بدرني بنفسه\": استعجل الموت ولم يكن ليؤخر عن وقته، لو لم يفعل ذلك بنفسه.\nويجوز أن يكون معنى قوله: \"حَرَّمْتُ عَلَيْهِ الجَنَّةَ\" أن يدخلها من أول أو الجنة العالية، وكذا القول في خانق نفسه وطاعنها. وقد يحمل على المستحل إذ كان كافرًا، لكنها محرمة عليه وإن لم يقتل نفسه.\nواستدل بعض أصحابنا بحديث ثابت وأبي هريرة على المماثلة في القصاص بمثل ما قتل، وفيه نظر.\nوالخُرَاج، بضم الخاء المعجمة وتخفيف الراء: ما يخرج في البدن من بثرة وغيرها (^٣).\nوقال النووي: إنه قرحة وهي واحدة القروح. وهي: حبات تخرج في بدن الإنسان (^٤).\n_________\n(^١) من (م).\n(^٢) رواه بنحوه البخاري (١٢٨) كتاب: العلم، باب: من خص بالعلم قومًا ..، ومسلم (٣٢) كتاب: الإيمان، باب: من مات على التوحيد دخل الجنة، من حديث أنس ابن مالك.\n(^٣) انظر: \"الصحاح\" ١/ ٣٠٩، و\"المجمل\" ١/ ٢٨٦، و\"لسان العرب\" ٢/ ١١٢٦.\n(^٤) \"صحيح مسلم بشرح النووي\" ٢/ ١٢٤.","vol":"10","page":138},{"text":"<span data-type='title' id=toc-1101>٨٤ - باب مَا يُكْرَهُ مِنَ الصَّلَاةِ عَلَى المُنَافِقِينَ وَالاِسْتِغْفَارِ لِلْمُشْرِكِينَ</span>\nرَوَاهُ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٢٦٩]\n\n١٣٦٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ، عَنْ عُمَرَ بْنِ الخَطَّابِ - ﵃ - أَنَّهُ قَالَ: لَمَّا مَاتَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ دُعِيَ لَهُ رَسُولُ اللهِ - ﷺ - لِيُصَلِّيَ عَلَيْهِ، فَلَمَّا قَامَ رَسُولُ اللهِ - ﷺ - وَثَبْتُ إِلَيْهِ فَقُلْتُ: يَا رَسُولَ اللهِ، أَتُصَلِّي عَلَى ابْنِ أُبَيٍّ وَقَدْ قَالَ يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا؟! أُعَدِّدُ عَلَيْهِ قَوْلَهُ فَتَبَسَّمَ رَسُولُ اللهِ - ﷺ - وَقَالَ: \"أَخِّرْ عَنِّي يَا عُمَرُ\". فَلَمَّا أَكْثَرْتُ عَلَيْهِ قَالَ: \"إِنِّي خُيِّرْتُ فَاخْتَرْتُ، لَوْ أَعْلَمُ أَنِّي إِنْ زِدْتُ عَلَى السَّبْعِينَ فَغُفِرَ لَهُ لَزِدْتُ عَلَيْهَا\". قَالَ: فَصَلَّى عَلَيْهِ رَسُولُ اللهِ - ﷺ - ثُمَّ انْصَرَفَ، فَلَمْ يَمْكُثْ إِلاَّ يَسِيرًا حَتَّى نَزَلَتِ الآيَتَانِ مِنْ بَرَاءَةٌ: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ إِلَى ﴿وَهُمْ فَاسِقُونَ﴾ [التوبة: ٨٤] قَالَ: فَعَجِبْتُ بَعْدُ مِنْ جُرْأَتِي عَلَى رَسُولِ اللهِ - ﷺ - يَوْمَئِذٍ، وَاللهُ وَرَسُولُهُ أَعْلَمُ. [٤٦٧١ - فتح: ٣/ ٢٢٨]\nذكر فيه حديث عمر في قصة عبد الله بن أبي بن سلول، وقد سلف\nفي الباب، وقد اختلفت الروايات في قصته والله أعلم أي ذلك كان.\nقَالَ ابن التين: فإن كان هذا محفوظًا، فإنما ذكره عمر مخافة النسيان؛ لأنه بشر ينسى.\nوقوله: (فلم يمكث إلا يسيرًا حَتَّى نزلت الآيتان من براءة: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ إلى ﴿وَهُمْ فَاسِقُونَ﴾ [التوبة: ٨٤]) قَالَ الداودي: إنما ذاك في قوم بأعيانهم يدل عليه قوله:؟ وممن حولكم من الأعراب؟ الآية [التوبة: ١٠١] فلم ينه عما لا يعلم، وكذلك إخباره لحذيفة بسبعة عشر من المنافقين ليسوا جميعهم، وقد كانوا يناكحون","vol":"10","page":139},{"text":"المسلمين ويوارثونهم ويجري عليهم حكم الإسلام؛ لاستتارهم بكفرهم، ولم ينه الناس عن الصلاة عليهم، إنما نهى عنه النبي - ﷺ - وحده، وكان عمر ينظر إلى حذيفة فإن شهد جنازة ممن يظن به شهده، وإلا لم يشهده، ولو كان أمرًا ظاهرًا لم يسره الشارع إلى حذيفة.\nوذكر عن الطبري أنه يجب ترك الصلاة على معلن الكفر وفسره بهذِه، قَالَ: وأما المقام على قبره فغير محرم بل جائز لوليه القيام عليه لإصلاحه ودفنه، وبذلك صح الخبر وعمل به أهل العلم، وهذا خلاف ما قدمنا أن ولد الكافر لا يدفنه ولا يحضر دفنه، إلا أن يضيع فيواريه.\nوفي \"النوادر\" عن ابن سيرين: ما حرم الله الصلاة على أحد من أهل القبلة إلا على ثمانية عثر رجلًا من المنافقين (^١)، وقد سلف فقد قَالَ - ﷺ - لعلي: \"اذهبْ فَوَارِه\" يعني: أباك (^٢).\n_________\n(^١) \"النوادر والزيادات\" ١/ ٦١٤.\n(^٢) رواه أبو داود من حديث علي (٣٢١٤) كتاب: الجنائز، باب: الرجل يموت له قرابة مشرك، والنسائي ١/ ١١٠ كتاب: الطهارة، باب: الغسل من مواراة المشرك، والشافعي في \"مسنده\" بترتيب السندي ١/ ٢٠٧ (٥٧٢) كتاب: الصلاة، باب: في صلاة الجنائز وأحكامها. وأبو داود الطيالسي في \"مسنده\" ١/ ١١٣ (١٢٢)، وعبد الرزاق في \"مصنفه\" ٦/ ٣٩ - ٤٠ (٩٩٣٦) كتاب: أهل الكتاب، باب: غسل الكافر وتكفينه. وابن أبي شيبة ٣/ ٣٤ (١١٨٣٩ - ١١٨٤٠) كتاب: الجنائز، باب: في الرجل يموت له القرابة المشرك يحضره أم لا؟\nوأحمد ١/ ٩٧، وأبو يعلى ١/ ٣٣٤ - ٣٣٦ (٤٢٣ - ٤٢٤)، والبيهقي ١/ ٣٠٤ كتاب: الطهارة، باب: الاغتسال للأعياد وصححه الألباني في \"صحيح أبي داود\" (٢٢٠١).","vol":"10","page":140},{"text":"وروى سعيد بن جبير قَالَ: مات رجل يهودي له ابن مسلم، فذكر ذلك لابن عباس فقال: كان ينبغي له أن يمشي معه ويدفنه ويدعو له بالصلاح مادام حيًّا، فإذا مات وكله إلى شأنه ثم قرأ ﴿وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ﴾ الآية [التوبة: ١١٤] (^١).\nوقال النخعي: توفيت أم الحارث بن عبد الله بن أبي ربيعة، وهي نصرانية فاتبعها أصحاب رسول الله - ﷺ - تكرمة للحارث، ولم يصلوا عليها. ثم فرض على جميع الأمة أن لا يدعى لمشرك ولا يستغفر له إذا ماتوا على شركهم. وقال تعالى: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ الآية [التوبة: ١١٣] وقد بيّن الله تعالى عذر إبراهيم في استغفاره لأبيه. فقال: ﴿إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ﴾ [التوبة: ١١٤] فدعا له وهو يرجو إنابته ورجوعه إلى الإيمان، فلما تبين له أنه عدو لله تبرأ منه.\nففي هذا من الفقه، أنه جائز أن يدعى لكل من يرجى من الكفار إنابته بالهداية مادام حيًّا؛ لأنه - ﷺ - إذ شمته أحد المنافقين واليهود قَالَ: \"يهديكُم الله ويُصْلِح بالكم\" (^٢) وقد يعمل الرجل بعمل أهل النار ويختم له بعمل أهل الجنة.\nوفيه: تصحيح القول بدليل الخطاب لاستعمال النبي - ﷺ -، وذلك أن إخباره تعالى أنه لا يغفر له، ولو استغفر سبعين مرة، يحتمل أنه\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٣٤ - ٣٥ (١١٨٤٦)، (١١٨٤٨) كتاب: الجنائز، باب: في الرجل يموت له القرابة المشرك يحضره أم لا؟ وابن المنذر ٥/ ٣٤٢.\n(^٢) رواه الترمذي (٢٧٣٩) كتاب: الأدب، باب: ما جاء كيف تشميت العاطس، وقال: هذا حديث حسن صحيح، والطحاوي في \"شرح معاني الآثار\" ٤/ ٣٠٢ كلاهما من حديث أبي موسى، وصححه الألباني في \"صحيح الترمذي\".","vol":"10","page":141},{"text":"لو زاد عليها أنه يغفر له، لكن لما شهد الله تعالى أنه كافر بقوله ﴿ذلك بأنهم كفروا بالله ورسوله﴾ [التوبة: ٨٠] دلت هذِه الآية على تغليب أحد الاحتمالين، وهو أنه لا يغفر له لكفره، فلذلك أمسك - ﷺ - عن الدعاء له.\nوفي إقدام عمر على مراجعة رسول الله - ﷺ - في الصلاة عليه من الفقه أن الوزير الفاضل الناصح لا حرج عليه في أن يخبر سلطانه بما عنده من الرأي وإن كان مخالفًا لرأيه، وكان عليه فيه بعض الخفاء إذا علم فضل الوزير وثقته وحسن مذهبه، فإنه لا يلزمه اللوم على ما يؤديه اجتهاده إليه، ولا يتوجه إليه سوء الظن، وأن صبر السلطان على ذلك من تمام فضله، ألا ترى سكوته - ﷺ - عن عمر، وتركه الإنكار عليه، وفي رسول الله - ﷺ - أكبر الأسوة.","vol":"10","page":142},{"text":"<span data-type='title' id=toc-1102>٨٥ - باب ثَنَاءِ النَّاسِ عَلَى المَيِّتِ</span>\n١٣٦٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: مَرُّوا بِجَنَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا، فَقَالَ النَّبِيُّ - ﷺ -: \"وَجَبَتْ\". ثُمَّ مَرُّوا بِأُخْرَى فَأَثْنَوْا عَلَيْهَا شَرًّا، فَقَالَ: \"وَجَبَتْ\". فَقَالَ عُمَرُ بْنُ الخَطَّابِ - ﵁ -: مَا وَجَبَتْ؟ قَال: \"هَذَا أَثْنَيْتُمْ عَلَيْهِ خَيْرًا فَوَجَبَتْ لَهُ الجَنَّةُ، وَهَذَا أَثْنَيْتُمْ عَلَيْهِ شَرًّا فَوَجَبَتْ لَهُ النَّارُ، أَنْتُمْ شُهَدَاءُ اللهِ فِي الأَرْضِ\". [٢٦٤٢ - مسلم: ٩٤٩ - فتح: ٣/ ٢٢٨]\n\n١٣٦٨ - حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي الفُرَاتِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ عَنْ أَبِي الأَسْوَدِ قَالَ: قَدِمْتُ المَدِينَةَ وَقَدْ وَقَعَ بِهَا مَرَضٌ، فَجَلَسْتُ إِلَي عُمَرَ بْنِ الخَطَّابِ - ﵁ -، فَمَرَّتْ بِهِمْ جَنَازَةٌ فَأُثْنِيَ عَلَى صَاحِبِهَا خَيْرًا، فَقَالَ عُمَرُ - ﵁ -: وَجَبَتْ. ثُمَّ مُرَّ بِأُخْرَى، فَأُثْنِيَ عَلَى صَاحِبِهَا خَيْرًا، فَقَالَ عُمَرُ - ﵁ -: وَجَبَتْ. ثُمَّ مُرَّ بِالثَّالِثَةِ، فَأُثْنِيَ عَلَى صَاحِبِهَا شَرًّا فَقَالَ: وَجَبَتْ. فَقَالَ أَبُو الأَسْوَدِ: فَقُلْتُ: وَمَا وَجَبَتْ يَا أَمِيرَ المُؤْمِنِينَ؟ قَالَ: قُلْتُ كَمَا قَالَ النَّبِيُّ - ﷺ -: \"أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ أَدْخَلَهُ اللهُ الجَنَّةَ\". فَقُلْنَا: وَثَلَاثَةٌ؟ قَالَ: \"وَثَلَاثَةٌ\". فَقُلْنَا: وَاثْنَانِ؟ قَالَ: \"وَاثْنَانِ\". ثُمَّ لَمْ نَسْأَلْهُ عَنِ الوَاحِدِ. [٢٦٤٣ - فتح: ٣/ ٢٢٩]\nذكر فيه حديث أنس: مَرُّوا بِجَنَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا .. الحديث.\nوحديث عمر: \"أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ أَدْخَلَةُ اللهُ الجَنةَ\". فَقُلْنَا: وَثَلَاثَة؟ قَالَ: \"وَثَلَاَثةٌ\". فقُلْنَا: وَاثْنَانِ؟ قَالَ: \"وَاثْنَانِ\". ثُمَّ لَمْ نَسْأَلْهُ عَنِ الوَاحِدِ.\nأما حديث أنس فأخرجه مسلم (^١) أيضًا، وسيأتي في البخاري في الشهادات في باب: تعديل كم يجوز؟ (^٢). وحديث عمر من أفراد\n_________\n(^١) \"صحيح مسلم\" (٩٤٩) الجنائز، باب: فيمن يثنى عليه خير أو شر من الموتى.\n(^٢) برقم (٢٦٤٢).","vol":"10","page":143},{"text":"البخاري وذكره مسندًا عن شيخه عفان بن مسلم، ووقع في البيهقي أنه رواه معلقًا عنه (^١)، وأسنده الإسماعيلي أيضًا وأبو نعيم من طريق ابن أبي شيبة عنه، وأسنده البيهقي من حديث الصغاني عن عفان (^٢)، ولأحمد: \"فيشهد له أربعة أثبات من جيرانه الأدنين إلا قَالَ الله تعالى: قد قبلت علمهم فيه وغفرت له ما لا يعلمون\" (^٣).\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nقوله في حديث عمر: (فأثنى على صاحبها خيرًا) كذا هو في أصل الدمياطي: (خيرًا) في الموضعين، (ثم مُرَّ بثالثة فأثنى على صاحبها شرًّا)، بالألف في الثلاثة، وهو أصح إذا قرئ فأثنى بفتح الألف. وقال ابن التين: قوله: (خيرًا) صوابه: خيرٌ. قَالَ: وكذلك هو في بعض الروايات، وشرٌ مثله، وكأنه أراد إذا قرئ مبنيًّا. قَالَ: وفي نصبه بعدٌ في اللسان.\nثانيها:\nعارض بعضهم قوله: (فأثنى على صاحبها شرًّا). بالحديث الآخر: \"أمسكوا عن ذي قبر\". أي: من أهل الإيمان، وجوابه من أوجه:\nأحدها: على تقدير صحته ولا نعلمها، يحتمل أن يكون مجاهرًا.\nثانيها: لم يقبر فيكون ذا قبر، ويرده قوله بعد هذا: \"لا تسبوا الأموات فإنهم قد أفضوا إلى ما قدموا\" وسيأتي قريبًا في البخاري (^٤).\n_________\n(^١) \"السنن الكبرى\" ٤/ ٧٥ كتاب: الجنائز، باب: الثناء على الميت وذكره بما كان فيه من الخير.\n(^٢) المصدر السابق.\n(^٣) \"مسند أحمد\" ٣/ ٢٤٢. من حديث أنس.\n(^٤) برقم (١٣٩٣) كتاب: الجنائز، باب: ما ينهى من سب الأموات.","vol":"10","page":144},{"text":"ثالثها: أنه كان في زمانه - ﷺ - وأصحابه؛ لأنه كان زمان ينطقهم الله فيه بالحكمة ويجريها على ألسنتهم، وأما الآن فلا، إلا أن يثني أهل العداله.\nوقيل: إن حديث أنس يجري مجرى الغيبة في الأحياء، وإن كان\nالرجل أغلب أحواله الخير وقد يكون منه الغلبة، فالاغتياب له محرم، وإن كان فاسقًا معلنًا فلا غيبة فيه، فكذلك الميت، إذا كان أغلب أحواله الخير لم يجز ذكر ما فيه من شرٍّ ولا سبه به، وإن كان أغلب أحواله الشر فيباح ذكره منه، وليس ذلك مما نهي عنه من سب الأموات، ويؤيد ذلك إجماع أهل العلم من ذكر الكذابين وتجريح المجروحين.\nوقيل: إن حديث: \"لا تسبوا الأموات\" عام وحديث: \"أمسكوا عن ذي قبر\" يحتمل أن يكون أباح ذكر الميت بما فيه من غالب الشر عند موته خاصة؛ ليتعظ بذلك فُسَّاق الأحياء، فإذا صار في قبره أمسك عنه، لإفضائه إلى ما قدم، فإن اعترض على التجريح بأن الضرورة دعت إلى ذلك حياطة لحديثه، فيقال له: هو مثل الذي غلب عليه الفسق، فوجب ذكر فسقه تحذيرًا من حاله، وهو من هذا الباب ومثله مما لا اعتراض له فيه ذكره - ﷺ - للذي لم يعمل حسنة قط وهو مؤمن فبذلك غفر له، فذكره بقبيح عمله إذ كان الغالب على عمله الشر، لكنه انتفع بخشية الله تعالى.\nوهل يشترط أن يكون ثناؤهم مطابقًا لأفعاله، فيه احتمالان. وقال القرطبي: يحتمل أن يكون النهي عن سب الموتى متأخرًا عن هذا الحديث فيكون ناسخًا (^١).\n_________\n(^١) \"المفهم\" ٢/ ٦٠٨.","vol":"10","page":145},{"text":"ثالثها:\nقَالَ الداودي: معنى هذا الحديث عند الفقهاء: إذا أثنى عليه أهل الفضل والصدق؛ لأن الفسقة قد يثنون على الفاسق فلا يدخلون في معنى هذا الحديث، والمراد -والله أعلم-: إذا كان المثني بالشر ممن ليس له بعدو؛ لأنه قد يكون للرجل الصالح العدو، فإذا مات عدوه ذكر عند ذلك الرجل الصالح شرًّا، فلا يدخل الميت في معنى هذا الحديث؛ لأن شهادته كانت لا تجوز عليه في الدنيا وإن كان عدلًا للعداوة؛ والبشر غير معصومين.\nرابعها:\nحديث أنس لم يشترط في الذين أثنوا عددًا من الناس لا يجزئ أقل منهم، بخلاف حديث عمر، وأحال في ذلك - ﷺ - ما يغلب على الرجل بعد موته عند جملة من الناس من ثناء الخير والشر، وأنه المحكوم له به في الآخرة، وقد جاء بيان هذا في حديث آخر: \"إن الله -﷿- إِذَا أَحَبَّ عبْدًا أمر الملائكةَ أن تُناديَ في السماء: ألا أنَّ الله يُحِبُّ فُلَانًا فأحبوه. فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُجعلُ لَهُ القَبُولُ فِي أهلِ الأَرْضِ، وإذا أبغض عبدًا كذلك\" (^١) فهذا معنى قوله: \"أنتم شهداء الله في الأرض\"؛ لأن المحبة والبغضة من عنده تعالى، ويشهد لصحة هذا قوله تعالى: ﴿وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي﴾ [طه: ٣٩]\nفإن قلت: فهذا المعنى مخالف لحديث عمر؛ لأنه شرط فيه أربعة شهداء أو ثلاثة أو اثنين بخلاف الأول. قيل: ليس كما توهمت، وإنما اختلف العددان؛ لاختلاف المعنيين وذلك أن الثناء قد يكون بالسماع\n_________\n(^١) سيأتي برقم (٣٢٠٩) كتاب: بدء الخلق، باب: ذكر الملائكة.","vol":"10","page":146},{"text":"المتصل على الألسنة، فاستحب في ذلك التواتر والكثرة، والشهادة لا تكون إلا بالمعرفة والعلم بأحوال المشهود له، فناب في ذلك أربعة شهداء وذلك أعلى ما يكون من الشهادة؛ لأن الله تعالى جعل في الزنا أربعة شهداء، فإن قصروا ناب فيه ثلاثة (^١)، فإن قصروا عن ذلك ناب فيه شاهدان، وذلك أقل ما يجزئ من الشهادة على سائر الحقوق رحمة من الله لعباده المؤمنين وتجاوزًا عنهم حين أجرى أمورهم في الآخرة على ما أجراه في الدنيا، وقبل شهادة رجلين من عباده المؤمنين بعضهم على بعض في أحكام الآخرة.\nوقال أبو سليمان: هذا من ظاهر العلم الذي تقدم أنه أمارة محيلة على الباطن. وقال البيهقي: فيه دلالة على جواز ذكر المرء بما يعلمه إذا وقعت الحاجة إليه نحو سؤال القاضي المزكي ونحوه (^٢).\nفائدة:\nالثناء: ممدود يستعمل في الخير ولا يستعمل في الشر، وقيل: يستعمل فيهما، وأما النَثَاْ بتقديم النون وبالقصر ففي الشر خاصة، وقد يستعمل في الخير أيضًا، واستعمل الثناء هنا بالمد في الشر، بناء على اللغة الشاذة أو للتجانس كقوله: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ [الشورى: ٤٠].\n_________\n(^١) ورد في هامش الأصل: وهو وجه عند الشافعي في الاعتبار أنه لا يقبل فيه إلا ثلاثة. قال به الفوراني.\n(^٢) \"السنن الكبرى\" ٤/ ٧٥ - ٧٦ تقال: الجنائز، باب: النهي عن سب الأموات والأمر بالكف عن مساوئهم إذا كان مستغنيًا عن ذكرها.","vol":"10","page":147},{"text":"<span data-type='title' id=toc-1103>٨٦ - باب مَا جَاءَ فِي عَذَابِ القَبْرِ</span>\nوَقَوْلُهُ -﷿-: ﴿إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ﴾ [الأنعام: ٩٣] والهُون والهَوَانُ، وَالْهَوْنُ: الرِّفْقُ، وَقَوْلُهُ جَلَّ ذِكْرُهُ: ﴿سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ﴾ [التوبة: ١٠١] وَقَوْلُهُ ﴿إِذِ الظَّالِمُونَ فِي غَمَرَاتِ المَوْتِ وَالمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ اليَوْمَ تُجْزَوْنَ عَذَابَ الهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللهِ غَيْرَ الحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ﴾ [الأنعام: ٩٣]، وقوله ﴿فَوَقَاهُ اللهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ العَذَابِ (٤٥) النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ العَذَابِ (٤٦)﴾ [غافر: ٤٥ - ٤٦]\n\n١٣٦٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ عَنِ البَرَاءِ بْنِ عَازِبٍ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أُقْعِدَ المُؤْمِنُ فِي قَبْرِهِ أُتِيَ، ثُمَّ شَهِدَ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، فَذَلِكَ قَوْلُهُ ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ﴾ \" [إبراهيم: ٢٧]. حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ بِهَذَا وَزَادَ: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا﴾ [إبراهيم: ٢٧] نَزَلَتْ فِي عَذَابِ القَبْرِ. [٤٦٩٩ - مسلم: ٢٨٧١ - فتح: ٣/ ٢٣١]\n\n١٣٧٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي أَبِي، عَنْ صَالِحٍ حَدَّثَنِي نَافِعٌ، أَنَّ ابْنَ عُمَرَ ﵄ أَخْبَرَهُ قَالَ: اطَّلَعَ النَّبِيُّ - ﷺ - عَلَى أَهْلِ القَلِيبِ فَقَالَ: \"وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا؟ \". فَقِيلَ لَهُ: تَدْعُو أَمْوَاتًا؟! فَقَالَ: \"مَا أَنْتُمْ بِأَسْمَعَ مِنْهُمْ وَلَكِنْ لَا يُجِيبُونَ\". [٣٩٨٠ - فتح: ٣/ ٢٣٢]\n\n١٣٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ،","vol":"10","page":148},{"text":"عَنْ عَائِشَةَ ﵂ قَالَتْ: إِنَّمَا قَالَ النَّبِيُّ - ﷺ -: \"إِنَّهُمْ لَيَعْلَمُونَ الآنَ أَنَّ مَا كُنْتُ أَقُولُ حَقٌّ، وَقَدْ قَالَ اللهُ تَعَالَى: ﴿إِنَّكَ لَا تُسْمِعُ الْمَوْتَى﴾ \". [النمل: ٨٠]\n[٣٩٧٨، ٣٩٧٩، ٣٩٨١ - مسلم: ٩٣٢ - فتح: ٣/ ٢٣٢]\n\n١٣٧٢ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، سَمِعْتُ الأَشْعَثَ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ أَنَّ يَهُودِيَّةً دَخَلَتْ عَلَيْهَا، فَذَكَرَتْ عَذَابَ القَبْرِ، فَقَالَتْ لَهَا: أَعَاذَكِ اللهُ مِنْ عَذَابِ القَبْرِ. فَسَأَلَتْ عَائِشَةُ رَسُولَ اللهِ - ﷺ - عَنْ عَذَابِ القَبْرِ، فَقَالَ: \"نَعَمْ عَذَابُ القَبْرِ\". قَالَتْ عَائِشَةُ ﵂: فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - بَعْدُ صَلَّى صَلَاةً إِلاَّ تَعَوَّذَ مِنْ عَذَابِ القَبْرِ. زَادَ غُنْدَرٌ: \"عَذَابُ القَبْرِ [حَقٌّ] \". [انظر: ١٠٤٩ - مسلم: ٥٨٦، ٩٠٣ - فتح: ٣/ ٢٣٢]\n\n١٣٧٣ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّهُ سَمِعَ أَسْمَاءَ بِنْتَ أَبِي بَكْرٍ ﵄ تَقُولُ: قَامَ رَسُولُ اللهِ - ﷺ - خَطِيبًا فَذَكَرَ فِتْنَةَ القَبْرِ التِي يَفْتَتِنُ فِيهَا المَرْءُ، فَلَمَّا ذَكَرَ ذَلِكَ ضَجَّ المُسْلِمُونَ ضَجَّةً. [انظر: ٨٦ - مسلم: ٩٠٥ - فتح: ٣/ ٢٣٢]\n\n١٣٧٤ - حَدَّثَنَا عَيَّاشُ بْنُ الوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ حَدَّثَهُمْ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ العَبْدَ إِذَا وُضِعَ فِي قَبْرِهِ، وَتَوَلَّى عَنْهُ أَصْحَابُهُ، وَإِنَّهُ لَيَسْمَعُ قَرْعَ نِعَالِهِمْ، أَتَاهُ مَلَكَانِ فَيُقْعِدَانِهِ فَيَقُولَانِ: مَا كُنْتَ تَقُولُ فِي الرَّجُلِ لِمُحَمَّدٍ - ﷺ -؟ فَأَمَّا المُؤْمِنُ فَيَقُولُ: أَشْهَدُ أَنَّهُ عَبْدُ اللهِ وَرَسُولُهُ. فَيُقَالُ لَهُ: انْظُرْ إِلَى مَقْعَدِكَ مِنَ النَّارِ، قَدْ أَبْدَلَكَ اللهُ بِهِ مَقْعَدًا مِنَ الجَنَّةِ، فَيَرَاهُمَا جَمِيعًا\". قَالَ قَتَادَةُ: وَذُكِرَ لَنَا أَنَّهُ يُفْسَحُ فِي قَبْرِهِ. ثُمَّ رَجَعَ إِلَي حَدِيثِ أَنَسٍ قَالَ: \"وَأَمَّا المُنَافِقُ وَالكَافِرُ فَيُقَالُ لَهُ: مَا كُنْتَ تَقُولُ فِي هَذَا الرَّجُلِ فَيَقُولُ: لَا أَدْرِى، كُنْتُ أَقُولُ مَا يَقُولُ النَّاسُ. فَيُقَالُ: لَا دَرَيْتَ وَلَا تَلَيْتَ. وَيُضْرَبُ بِمَطَارِقَ مِنْ حَدِيدٍ ضَرْبَةً، فَيَصِيحُ صَيْحَةً يَسْمَعُهَا مَنْ يَلِيهِ، غَيْرَ الثَّقَلَيْنِ\". [انظر: ١٣٣٨ - مسلم: ٢٨٧٠ - فتح: ٣/ ٢٣٢]","vol":"10","page":149},{"text":"ذكر فيه ستة أحاديث:\nأحدها:\nحديث البَرَاءِ بْنِ عَازِبٍ: \"إِذَا أُقعِدَ المُؤْمِنُ فِي قَبْرِهِ أُتِيَ، ثُمَّ شَهِدَ أَنْ لَا إله إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، فَذَلِكَ قَوْلُهُ: ﴿يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا﴾ الآية\" وقال شُعْبَةُ: نَزَلَتْ فِي عَذَابِ القَبْرِ.\nثانيها:\nحديث ابن عمر: اطَّلَعَ النَّبِيُّ - ﷺ - عَلَى أَهْلِ القَلِيبِ .. الحديث.\nثالثها:\nحديث عائشة: إِنَّمَا قَالَ النَّبِيُّ - ﷺ -: \"إِنَّهُمْ لَيَعْلَمُونَ الآنَ أَنَّ مَا كُنْتُ أَقُولُ لهم حَقٌّ، وَقَدْ قَالَ اللهُ تَعَالَى: ﴿إِنَّكَ لَا تُسْمِعُ المَوْتَى﴾.\nرابعها:\nحديثها أيضًا: أَنَّ يَهُودِيَّةَ دَخَلَتْ عَلَيْهَا، فَذَكَرَتْ عَذَابَ القَبْرِ، فَقَالَتْ لَهَا: أَعَاذَكِ اللهُ مِنْ عَذَابِ القَبْرِ. فَسَألَتْ عَائِشَةُ رَسُولَ اللهِ - ﷺ - عَنْ عَذَابِ القَبْرِ، فَقَالَ: \"نَعَمْ عَذَابُ القَبْرِ\". قَالَتْ عَائِشَةُ: فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - بَعْدُ صَلَّى صَلَاةَ إِلَّا تَعَوَّذَ مِنْ عَذَابِ القَبْرِ. زَادَ غُنْدَرٌ: \"عَذَابُ القَبْرِ حَقٌّ\".\nخامسها:\nحديث أسماء: قَامَ رَسُولُ اللهِ - ﷺ - خَطِيبًا فَذَكَرَ فِتْنَةَ القَبْرِ التِي يَفْتَتِنُ فِيهَا المَرْءُ، .. الحديث.\nسادسها:\nحديث أنس: \"إِنَّ العَبدَ إِذَا وُضِعَ فِي قَبْرِهِ، وَتَوَلَّى عَنْهُ أَصْحَابُهُ، .. الحديث بطوله.","vol":"10","page":150},{"text":"الشرح:\nهذِه الأحاديث سلفت أو أكثرها، والأخير سلف في باب الميت يسمع خفق النعال (^١).\nو﴿غَمَرَاتِ المَوْتِ﴾ شدائده. ﴿وَالمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ﴾ أي بالعذاب.\nو﴿الهُونِ﴾ الهوان، كما سلف.\nقَالَ ابن جريج: عذاب الهون في الآخرة. وقال غيره: لما بعثوا صاروا إلى النار، قالت الملائكة: ﴿اليَوْمَ تُجْزَوْنَ عَذَابَ الهُونِ﴾ قَالَ: الهوان.\nوقول الملائكة: ﴿أَخْرِجُوا أَنْفُسَكُمُ﴾ على معنى التوبيخ، أي: أنتم تفارقون أنفسكم، والهَوْن -بفتح الهاء- السكينة والوقار.\nوقوله: ﴿سَنُعَذبُهُم مَّرَتَيْنِ﴾ الآية [التوبة: ١٠١] قيل: عذاب يوم بدر بالقتل، ثم في القبر، ثم يردون إلى عذاب جهنم، وقيل: بالسباء ثم بالقتل ثم بجهنم. وقال مجاهد: بالجوع والقتل ثم بجهنم (^٢). وقيل: بالزكاة تؤخذ منهم كرهًا.\n﴿وَحَاقَ﴾: نزل. وقوله: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ قَالَ ابن مسعود: إن أرواح آل فرعون في أجواف طير سود، تعرض على النار مرتين، يقال لهم: هذِه داركم (^٣).\nوعن أبي هريرة أنه كان إذا أصبح قَالَ: أصبحنا والحمد لله، وعرض آل فرعون على النار. وكذلك إذا أمسى فلا يسمعه أحد إلا تعوذ بالله من\n_________\n(^١) برقم (١٣٣٨) كتاب: الجنائز.\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ٤٥٧ (١٧١٤٠).\n(^٣) رواه البزار في \"البحر الزخار\" ٤/ ٢٨٤ (١٤٥٤)، وذكره ابن كثير في \"تفسيره\" ١٢/ ١٩٦ - ١٩٧.","vol":"10","page":151},{"text":"النار (^١). وقال مجاهد: ﴿غُدُوًّا وَعَشِيًّا﴾: من أيام الدنيا (^٢).\nوقال الفراء: ليس في القيامة غدو ولا عشي، لكن مقدار ذلك (^٣).\nويرد عليه قوله: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ العَذَابِ﴾ [غافر: ٤٦] فدل على أن الأول بمنزلة عذاب القبر.\nوحديث البراء مفسر للآية، وقد اختلف في قوله: ﴿فِي الحَيَاةِ الدُّنْيَا﴾ [إبراهيم: ٢٧] فقَالَ طاوس: قول: لا إله إلا الله (^٤). وقال قتادة: يثيبهم بالخير والعمل الصالح (^٥)، وقيل: الحياة حياتان: دنيا وهي التي نحن فيها؛ لأنها تقدمت ودنت، والثانية الآخرة؛ لأنها تأخرت.\nوحديث ابن عمر في أهل القليب قد يكون هو المحفوظ؛ لأنه لا يكلم من لا يسمع كلامه، وإذا أراد الله إسماع شيء أسمعه، ألا تراه أنه عرض الأمانة على السموات والأرض والجبال، وأن النار اشتكت إلى ربها تعالى، ويكون معنى قوله: ﴿لَا تُسْمِعُ المَوْتَى﴾ الآية [النمل: ٨٠] مثل قوله: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾ [القصص: ٥٦] ويعني بالموتى وأهل القبور من سبق فرب علم الله أنه لا يسلم، ويكون قول عائشة إنما حملته على التأويل، وإن كانت ما قالته عائشة محفوظًا فإنما حمله ابن عمر على التأويل.\n_________\n(^١) ذكره القرطبي في \"تفسيره\" ١٥/ ٣١٩.\n(^٢) رواه الطبري في \"تفسيره\" ١١/ ٦٧ (٣٠٣٧٣).\n(^٣) \"معاني القرآن\" ٣/ ٩.\n(^٤) رواه الطبري في \"تفسيره\" ٧/ ٤٥٠ - ٤٥١ (٢٠٧٧٥).\n(^٥) المصدر السابق برقم (٢٠٧٧٦).","vol":"10","page":152},{"text":"واحتج بعض الفقهاء بقوله - ﷺ -: \"ما أنتم بأسمع منهم\" فإن العموم لا يصح في الأفعال، وهو مذهب المحققين قالوا: لأنها قضية عين لا يجب أن يلحق بها غيرها، وكذلك قوله - ﷺ - للمرأة التي رفعت إليه صبيًّا، ثم قالت: ألهذا حج؟ قَالَ: \"نعم، ولك أجر\" (^١) فظن بعض من لم يحقق الكلام أن غير هذِه الأشياء يحمل عليها.\nوحديث عائشة مع اليهودية فيه أن يتحدث عن أهل الكتاب إذا وافق قول الرسول - ﷺ -، وأن يوقف عن خبرهم حَتَّى يعرف أصدق هو أم كذب.\nوفيه: أن المؤمن يتذكر إذا سمع شيئًا، فرب كلمة ينتفع بها سامعها دون قائلها.\nوقوله: (\"ويضرب بمطارق من حديد ضربة\") أي: من رجل حنق شديد الغضب، قَالَه الشيخ أبو الحسن.\nواحتجَّ لأهل السنَّةِ القائلين أنَّ الأرواحَ كلَّها باقيةٌ، أرواح السعداء منعمة، وأرواح الأشقياء معذبة بالآية السالفة: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ [غافر: ٤٦]، وبقوله: ﴿وَالمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ﴾ [الأنعام: ٩٣] ولم يقل: إنهم يميتون أنفسهم، وقيل في قوله: ﴿رَبِّ ارْجِعُونِ﴾ [المؤمنون: ٩٩]: إنه قول الروح.\nوقوله تعالى: ﴿أَخْرِجُوا أَنْفُسَكُمُ﴾ اختلف في النفس والروح، فقال القاضي أبو بكر وأصحابه: إنهما اسمان لشيء واحد. وقال ابن حبيب:\n_________\n(^١) رواه مسلم من حديث ابن عباس برقم (١٣٣٦) كتاب: الحج، باب: صحة حج الصبي وأجر من حج به، وأبو داود (١٧٣٦) كتاب: المناسك، باب: في الصبي يحج، والترمذي (٩٢٤) كتاب: الحج، باب: ما جاء في حج الصبي، والنسائي ٥/ ١٢٠ كتاب: مناسك الحج، باب: الحج بالصغير، وابن ماجه (٢٩١٠) كتاب: المناسك، باب: حج الصبي.","vol":"10","page":153},{"text":"الروح هو النفس البخاري يدخل ويخرج لا حياة للنفس إلا به، والنفس تألم وتلذ، والروح لا تألم ولا تلذ. وعن ابن القاسم، عن عبد الرحيم بن خالد: بلغني أن الروح له جسد ويدان ورجلان ورأس وعينان يسل من الجسد سلًا. وعنه أيضًا: أن النفس هي التي لها جسد مجسد.\nقَالَ ابن حبيب: وهي في الجسد تحلق في جوف حلق تخرج من الجسد عند الوفاة، ويبقى الجسد حيًّا، ونحوه حكى ابن شعبان، عن ابن القاسم وزاد قَالَ: الروح كالماء الجاري. قَالَ أبو بكر بن مجاهد: أجمع أهل السنة على أن عذاب القبر حق، وأن الناس يفتنون في قبورهم بعد أن يحيوا فيها، ويسألون ويثبت الله من أحب تثبيته منهم. وقال أبو عثمان بن الحداد: وإنما أنكر عذاب القبر بشر المريسي والأصم وضرار، واحتجوا بقوله تعالى: ﴿لَا يَذُوقُونَ فِيهَا المَوْتَ إِلَّا المَوْتَةَ الأُولَى﴾ [الدخان: ٥٦] وبمعارضة عائشة لابن عمر.\nقَالَ القاضي أبو بكر بن الطيب وغيره: قد ورد القرآن بتصديق الأخبار الواردة في عذاب القبر قَالَ تعالى: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ [غافر: ٤٦] وقام الاتفاق على أنه لا غدو ولا عشي في الآخرة، وإنما هما في الدنيا، وقد سلف ذلك، فهم يعرضون بعد مماتهم على النار قبل يوم القيامة، ويوم القيامة يدخلون أشد العذاب. قَالَ تعالى: ﴿وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ العَذَابِ﴾ [غافر: ٤٦] فإذا جاز أن يكون المكلف بعد موته معروضًا على النار غدوًّا وعشيًّا، جاز أن يسمع الكلام، ويُمنع الجواب؛ لأن اللذة والعذاب (تجيء بالإحساس) (^١)، فإذا كان ذلك وجب اعتقاد رد\n_________\n(^١) خَلْط بالأصل والمثبت من \"شرح ابن بطال\" ٣/ ٣٥٩.","vol":"10","page":154},{"text":"الحياة في تلك الأجسام، وسماعهم للكلام، والعقل لا يدفع هذا ولا يوجب حاجة إلى بلل ورطوبة، وإنما يقتضي حاجتها إلى المحل فقط، فإذا صحَّ رد الحياة إلى أجسامهم مع ما هم عليه من نقصِ البنية وتقطيع الأوصال، صحَّ أن يوجد منهم سماع الكلام والعجز عن رد الجواب.\nوقد ذكر البخاري في غزوة بدر بعد قوله - ﷺ -: \"ما أنتم بأسمع لما أقول منهم\" قَالَ قتادة: أحياهم الله حَتَّى أسمعهم توبيخًا ونقمة وحسرة وندمًا (^١). وعلى تأويل قتادة فقهاء الأمة وجماعة أهل السنة، وعلى ذلك تأوله عبد الله بن عمر، وهو راوي الحديث.\nقَالَ القاضي: وليس في قول عائشة ما يعارض رواية ابن عمر؛ لأنه يمكن أن يكون قد قَالَ في قتلى بدر القولين جميعًا، ولم تحفظ عائشة إلا أحدهما؛ لأن القولين غير متنافيين أي: ما دُعوا إليه حَتَّى لا يبقى رد الحياة إلى أجسامهم وسماعهم النداء بعد موتهم إذا عادوا أحياء.\nوقال الطبري في معنى قوله: \"ما أنتم بأسمع منهم ولكنهم لا يجيبون\": اختلف السلف من العلماء في تأويله، فقال جماعة: يكثر تعدادها بعموم الحديث. وقالت: إن الميت يسمع كلام الأحياء، ولذلك قَالَ - ﷺ - لأهل القليب ما قَالَ. وقال: \"ما أنتم بأسمع منهم\".\nواحتجوا بأحاديث في معنى قوله - ﷺ - في الميت \"إنه ليسمع قرع نعالهم\" (^٢) ثم روى أنهم يسمعون كلام الأحياء ويتكلمون عن أبي هريرة. ثم روى عن ابن وهب، عن العطاف بن خالد، عن خالته\n_________\n(^١) برقم (٣٩٧٦) كتاب: المغازي، باب: قتل أبي جهل.\n(^٢) سبق برقم (١٨٣٨) كتاب: الجنائز، باب: الميت يسمع خفق النعال، من حديث أنس.","vol":"10","page":155},{"text":"-وكانت من الغوابر- أنها كانت تأتي قبور الشهداء، قالت: صليت يومًا عند قبر حمزة بن عبد المطلب، فلما قمت قلتُ: السلام عليكم، فسمعت أذناي رد السلام يخرج من تحت الأرض، أعرفه كما أعرف أن الله خلقني، وما في الوادي داع ولا مجيب، فاقشعرت كل شعرة مني. وعن عامر بن سعد أنه كان إذا خرج إلى قبور الشهداء يقول لأصحابه: ألا تسلمون على الشهداء فيردون عليكم؟ (^١)\nوقال آخرون: معناه، ما أنتم بأعلم أنه حق منهم، ورووا ذلك عن النبي - ﷺ -، وذكروا قول عائشة حين أنكرت على ابن عمر وقالت: إنما قَالَ - ﷺ -: \"إنهم ليعلمون الآن أن ما كنت أقول لهم حق\". قالوا: فخبر عائشة يبين ما قلنا من التأويل، إلا أنه أخبر أنهم يسمعون أصوات بني آدم وكلامهم. قالوا: ولو كانوا يسمعون كلام الناس وهم موتى لم يكن لقوله تعالى: ﴿إِنَّكَ لَا تُسْمِعُ المَوْتَى﴾ [النمل: ٨٠] ﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي القُبُورِ﴾ [فاطر: ٢٢] معنى. وصوب الطبري تصحيح كل من الروايتين، والواجب الإيمان بها والإقرار بأن الله يسمع من يشاء من خلقه ما شاء من كلام خلقه، ويفهم من يشاء منهم ما يشاء، وينعم من أحب منهم ويعذب في قبره الكافر، ومن استحق العذاب كيف أراد، على ما صحت به الروايات عن سيد البشر، وليس في قوله: ﴿إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي القُبُورِ﴾ [فاطر: ٢٢] حجة في دفع ما صحت به الآثار في قرع النعال وقصة القليب، إذ كان قوله: ﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي القُبُورِ﴾ ﴿إِنَّكَ لَا تُسْمِعُ المَوْتَى﴾\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٢٨ - ٢٩ (١١٧٨٧) كتاب: الجنائز، باب: التسليم على القبور إذا مر بها.","vol":"10","page":156},{"text":"محتملًا لأن يكون معناه، فإنك لا تسمع الموتى بقدرتك إذ خالق السمع غيرك، ونظيره ﴿وَمَا أَنْتَ بِهَادِي العُمْيِ عَنْ ضَلَالَتِهِمْ﴾ [النمل: ٨١] وذلك بالتوفيق، والهداية بيد الله، فنفى الرب عن نبيه القدرة أن يسمع الموتى إلا بمشيئته، كما في الهداية، وإنما أنت نذير مبلغ ما أرسلت به.\nويحتمل أن يكون المراد: إنَّك لا تُسمع الموتى إسماعًا ينتفعون به؛ لانقطاع أعمالهم وانتقلوا إلى دار الجزاء فلا ينفع الدعاء إذًا؛ لأن الله ختم عليهم أن لا يؤمنوا، وكذا قوله: ﴿إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي القُبُورِ﴾ يريد: إنك لا تقدر على إسماع من جعله الله أصم عن الهدى، وفي صدر الآية ما يدل على هذا؛ لأنه تعالى قَالَ: ﴿وَمَا يَسْتَوِي الأَعْمَى وَالبَصِيرُ (١٩)﴾ [فاطر: ١٩]، يعني بالأعمى: الكافر، وبالبصير: المؤمن ﴿وَلَا الظُّلُمَاتُ وَلَا النُّورُ (٢٠)﴾ [فاطر: ٢٠] يعني بالظلمات: الكفر، وبالنور: نور الإيمان ﴿وَلَا الظِّلُّ﴾ [فاطر: ٢١] أي الجبة ﴿وَلَا الحَرُورُ﴾ أي النار. ﴿وَمَا يَسْتَوِي الأَحْيَاءُ﴾: العقلاء ﴿وَلَا الأَمْوَاتُ﴾: الجهال ثم قَالَ: ﴿إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ﴾ يعني: إنك لا تسمع الجهال الذين كأنهم موتى في القبور، ولم يرد بالموتى الذين ضربهم مثلًا للجهال شهداء بدر المؤمنين فيحتج بهم، أولئك أحياء كما نطق به التنزيل، ولا يعارض ما يثبت في عذاب القبر الآية السالفة ﴿لَا يَذُوقُونَ فِيهَا المَوْتَ إِلَّا المَوْتَةَ الأُولَى﴾ [الدخان: ٥٦] لأن الله تعالى قد أخبر في كتابه بحياة الشهداء قبل يوم القيامة فقال: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللهِ أَمْوَاتًا بَلْ أَحْيَاءٌ﴾ الآية [آل عمران: ١٦٩] ولما كانت حياتهم قبل محشرهم ليست رادة لهذِه الآية كانت حياة المقبورين في قبورهم من قبل محشر الناس ليست رادة لقوله: ﴿لَا يَذُوقُونَ﴾.","vol":"10","page":157},{"text":"ومن أنكر حياة الشهداء قبل المحشر وادعى أن قوله: ﴿أَحْيَاءٌ﴾ أنه في يوم القيامة، أبطل ما اقتضاه قوله: ﴿وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ﴾ [آل عمران: ١٧٠]؛ لأن الشهداء وغيرهم من جميع البشر يتوافون يوم القيامة، ويستحيل فيمن وافاه غيره أن يقال في الذي وافاه إنه سيلحقه، أو يقال فيه بأنه خلفه، والأخبار إذًا في عذاب القبر صحيحة متواترة لا يصح عليها التواطؤ، وإن لم تصح مثلها لم يصح شيء من أمر الدين.","vol":"10","page":158},{"text":"<span data-type='title' id=toc-1104>٨٧ - باب التَّعَوُّذِ مِنْ عَذَابِ القَبِرْ</span>\n١٣٧٥ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنِي عَوْنُ بْنُ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ، عَنِ البَرَاءِ بْنِ عَازِبٍ، عَنْ أَبِي أَيُّوبَ - ﵃ - قَالَ: خَرَجَ النَّبِيُّ - ﷺ - وَقَدْ وَجَبَتِ الشَّمْسُ، فَسَمِعَ صَوْتًا فَقَالَ: \"يَهُودُ تُعَذَّبُ فِي قُبُورِهَا\".\nوَقَالَ النَّضْرُ: أَخْبَرَنَا شُعْبَةُ، حَدَّثَنَا عَوْنٌ، سَمِعْتُ أَبِي، سَمِعْتُ البَرَاءَ، عَنْ أَبِي أَيُّوبَ ﵄ عَنِ النَّبِيِّ - ﷺ -. [مسلم: ٢٨٦٩ - فتح: ٣/ ٢٤١]\n\n١٣٧٦ - حَدَّثَنَا مُعَلًّى، حَدَّثَنَا وُهَيْبٌ، عَنْ مُوسَى بْنِ عُقْبَةَ قَالَ: حَدَّثَتْنِي ابْنَةُ خَالِدِ بْنِ سَعِيدِ بْنِ العَاصِ أَنَّهَا سَمِعَتِ النَّبِيَّ - ﷺ - وَهُوَ يَتَعَوَّذُ مِنْ عَذَابِ القَبْرِ. [٦٣٦٤ - فتح: ٣/ ٢٤١]\n\n١٣٧٧ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَدْعُو: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، وَمِنْ عَذَابِ النَّارِ، وَمِنْ فِتْنَةِ المَحْيَا وَالمَمَاتِ، وَمِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ\". [مسلم: ٥٨٨ (١٣١) - فتح: ٣/ ٣٤١]\nذكر فيه حديث يَحْييَ -هو ابن سعيد- ثَنَا شُعْبَةُ، حَدَّثَنِي عَوْنُ بْنُ أَبِي\nجُحَيْفَةَ، عَنْ أَبِيهِ، عَنِ البَرَاءِ بْنِ عَازِبٍ، عَنْ أَبِي أَيُّوبَ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - وقَدْ وَجَبَتِ الشَّمْسُ، فَسَمِعَ صَوْتًا فَقَالَ: \"يَهُودُ تُعَذَّبُ فِي قُبُورِهَا\".\nوَقَالَ النَّضْرُ: أَنَا شُعْبَةُ، ثَنَا عَوْنٌ، سَمِعْتُ أَبِي، سَمِعْتُ البَرَاءَ، عَنْ أَبِي أَيُّوبَ، عَنِ النَّبِيِّ - ﷺ -.\nوحديث مُوسَى بْنِ عُقْبَةَ قَالَ: حَدَّثَتْنِي ابنةُ خَالِدِ بْنِ سَعِيدِ بْنِ العَاصِ أَنَّهَا سَمِعَتِ النَّبِيَّ - ﷺ - وهُوَ يَتَعَوَّذُ مِنْ عَذَابِ القَبْرِ.\nوحديث أبي هريرة: كَانَ رَسُولُ اللهِ - ﷺ - يَدْعُو: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، وَمِنْ عَذَابِ النَّارِ، وَمِنْ فِتْنَةِ المَحْيَا وَالمَمَاتِ، وَمِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ\".","vol":"10","page":159},{"text":"الشرح:\nتقدمت هذِه الأحاديث في مواضعها، وتعليق النضر أتى به مسلم ليحيى بن سعيد (^١)؛ لأن فيها كل واحد صرح بالسماع ممن فوقه وقد وصله الإسماعيلي، حدثنا مكي، ثنا زاج، ثنا النضر، ثنا شعبة وهو حديث فيه ثلاثة صحابيون يروي بعضهم عن بعض أولهم أبو جحيفة، وهذِه الأحاديث شاهدة للأحاديث التي في الباب السابق، أن عذاب القبر حق على ما ذهب إليه أهل السنة، ألا ترى أن الشارع استعاذ منه، وهو معصوم مطهر مغفور له ما تقدم من ذنبه وما تأخر؟! فينبغي لك يا من انتفت عصمته وطهارته أن تكثر منه تأسيًا بسيد السادات، وإنما استعاذ مع غفرانه تعليمًا لك وتنبيهًا على الاقتداء به، واتباع هديه ثم كل الخلق في مقام الافتقار والخشوع والانكسار، والإقرار بشكر النعم واجب، وخشية كل أحد على قدر مقامه \"أفلا أكونُ عبدًا شَكُورا\" (^٢) وقد قَالَ تعالى له: ﴿يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ﴾ [الأحزاب: ١] أي: دُمْ على تقواه، فكان إذا قام في الصلاة يسمع لصدره أزيز.\nوفتنة المحيا: من خروجه، وفتنة الممات: فتنة القبر، وفتنة المسيح الدجال أي: الذي يخرج في آخر الزمان أعاذنا الله منه.\n_________\n(^١) \"صحيح مسلم\" (٢٨٦٩) كتاب: الجنة ونعيمها، باب: عرض مقعد الميت من الجنة أو النار عليه.\n(^٢) سلف برقم (١١٣٠) كتاب: التهجد، باب: قيام النبي - ﷺ - الليل حتى ترم قدماه.","vol":"10","page":160},{"text":"<span data-type='title' id=toc-1105>٨٨ - باب عَذَابِ القَبْرِ مِنَ الغِيبَةِ وَالبَوْلِ</span>\n١٣٧٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، قَالَ ابْنُ عَبَّاسٍ ﵄: مَرَّ النَّبِيُّ - ﷺ - عَلَى قَبْرَيْنِ فَقَالَ: \"إِنَّهُمَا لَيُعَذَّبَانِ، وَمَا يُعَذَّبَانِ مِنْ كَبِيرٍ -ثُمَّ قَالَ:- بَلَى أَمَّا أَحَدُهُمَا فَكَانَ يَسْعَى بِالنَّمِيمَةِ، وَأَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنْ بَوْلِهِ\". قَالَ: ثُمَّ أَخَذَ عُودًا رَطْبًا فَكَسَرَهُ بِاثْنَتَيْنِ ثُمَّ غَرَزَ كُلَّ وَاحِدٍ مِنْهُمَا عَلَى قَبْرٍ، ثُمَّ قَالَ: \"لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا\". [انظر: ٢١٦ - مسلم: ٢٩٢ - فتح: ٣/ ٢٤٢]\nذكر فيه حديث ابن عباس: مَرَّ النَّبِيُّ - ﷺ - عَلَى قَبْرَيْنِ .. الحديث.\nوقد سلف قريبًا، ولم يذكر فيه الغيبة، إنما ذكر النميمة (^١)؛ لأن من ينم عنه يغتابه، ويقال: إنهما أختان لا تفارق إحداهما الأخرى، وقد سلف ذلك أيضًا.\n_________\n(^١) برقم (١٣٦١) باب: الجريد على القبر.","vol":"10","page":161},{"text":"<span data-type='title' id=toc-1106>٨٩ - باب المَيِّتِ يُعْرَضُ عَلَيْهِ بِالغَدَاةِ وَالعَشِيِّ</span>\n١٣٧٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ أَحَدَكُمْ إِذَا مَاتَ عُرِضَ عَلَيْهِ مَقْعَدُهُ بِالغَدَاةِ وَالعَشِيِّ، إِنْ كَانَ مِنْ أَهْلِ الجَنَّةِ فَمِنْ أَهْلِ الجَنَّةِ، وَإِنْ كَانَ مِنْ أَهْلِ النَّارِ [فَمِنْ أَهْلِ النَّار]، فَيُقَالُ: هَذَا مَقْعَدُكَ حَتَّى يَبْعَثَكَ اللهُ يَوْمَ القِيَامَةِ\". [٣٢٤٠، ٦٥١٥ - مسلم: ٢٨٦٦ - فتح: ٣/ ٢٤٣]\nذكر فيه حديث ابن عمر: أنَّ النَّبي - ﷺ - قَالَ: \"إِنَّ أَحَدَكُمْ إِذَا مَاتَ عُرِضَ عَلَيْهِ مَقْعَدُهُ بِالغَدَاةِ وَالعَشِيِّ، إِنْ كَانَ مِنْ أَهْلِ الجَنَّةِ فَمِنْ أَهْلِ الجَنَّةِ، وَإِنْ كَانَ مِنْ أَهْلِ النَّارِ فَمِنْ أَهْلِ النَّارِ، فَيُقَالُ: هذا مَقْعَدُكَ حَتَّى يَبْعَثَكَ اللهُ يَوْمَ القِيَامَةِ\".\nالشرح:\nالعرض لا يكون إلا على حيِّ، وهو قال على إحيائه ومنه: \"ليسمع قرع نعالهم\" وفيه دلالة على بقاء الأرواح؛ لأنها التي يعرض عليها، ويحتمل أن يريد بالغداة والعشي: كل غداة وكل عشية، وذلك لا يكون إلا بإحياء جزء منه، فإنا نشاهد الميت ميتًا بالغداة والعشي، وذلك يمنع إحياء جميعه، وإعادة جسمه، ولا يمتنع أن تعاد الحياة في جزء أو أجزاء منه، وتصح مخاطبته والعرض عليه، ويحتمل أن يريد بالغداة والعشي: غداة واحدة يكون العرض فيها، ذكره ابن التين.\nوقوله: (\"مقعده\") يحتمل أن يريد مقعده من الجنة، وقد سلف ذلك مفصلًا في حديث أنس، ويكون معنى: \"حَتَّى يَبْعَثَكَ اللهُ\" أي: أنه مقعدك لا تصل إليه حَتَّى يبعثك الله.","vol":"10","page":162},{"text":"ونقل ابن بطال عن بعضهم أن معنى العرض هنا: الإخبار بأن هذا موضع أعمالكم والجزاء لها عند الله تعالى، وأريد بالتكرير بالغداة والعشي تذكارهم بذلك، ولسنا نشك أن الأجسام بعد الموت والمساءلة هي في الذهاب وأكل التراب والفناء، ولا يعرض شيءٌ على فانٍ، فبان أن العرض الذي يدوم إلى يوم القيامة إنما هو على الأرواح خاصة، وذلك أن الأرواح لا تفنى وإنما هي باقية إلى أن يصير العباد إلى الجنة أو النار (^١).\nونقل عن القاضي أبي الطيب اتفاق المسلمين أنه لا غدو ولا عشاء في الآخرة، وإنما هو في الدنيا، فهم معروضون بعد مماتهم على النار، وقيل: يوم القيامة، ويوم القيامة يدخلون أشد العذاب، فمن عرض عليه النار غدوًّا وعشيًّا أحرى أن يسمع الكلام.\nقال ابن عبد البر: وقد استدل بهذا الحديث من ذهب إلى أن\nالأرواح على أفنية القبور، وهو أصح ما ذهب إليه في ذلك؛ لأن الأحاديث في ذلك أثبت نقلًا قَالَ: والمعنى عندي أنها قد تكون على أفنية قبورها؛ لأنها لا تفارق أفنية القبور، بل هي كما قَالَ مالك: إنه بلغه أن الأرواح تسرح حيث شاءت، وعن مجاهد: الأرواح على القبور سبعة أيام، من يوم دفن الميت لا تفارق (^٢).\nوقال الداودي: ومما يدل على حياة الروح والنفس وأنهما لا يفنيان قوله تعالى: ﴿اللهُ يَتَوَفَّى الأَنْفُسَ﴾ الآية [الزمر: ٤٢] والإمساك لا يقع على الفاني (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٣٦٥.\n(^٢) \"الاستذكار\" ٨/ ٣٥٤ - ٣٥٥.\n(^٣) \"شرح ابن بطال\" ٣/ ٣٦٥.","vol":"10","page":163},{"text":"وحكى القرطبي أن العرض مخصوص بالمؤمن الكامل الإيمان، ومن أراد الله أن ينجيه من النار، وأما من أبعد الله عليه وعيده من المخلطين الذين خلطوا عملًا صالحًا وآخر سيئًا، فله مقعدان يراهما جميعًا، كما أنه يرى عمله شخصين في وقتين أو في وقت واحد قبيحًا وحسنًا.\nقَالَ: وقد يحتمل أن يراد بأهل الجنة: كل من يدخلها كيف كان، ويجوز أن يكون ترد إليه الروح كما ترد عند المسألة، وقد ضرب بعض العلماء لتعذيب الروح مثلًا في النائم كأن روحه تنعم أو تعذب وحده لايحس بشيء من ذلك (^١).\nوقوله: (\"حَتَّى يبعثك الله يوم القيامة\") هو تأكيد أعني: يوم القيامة، وزاد ابن القاسم: \"حَتَّى يبعثك الله إليه\" وكذا رواه ابن بكير، قال أبو عمر: ويحتمل أن تكون الهاء في قوله: \"إليه\" راجعة إلى الله تعالى، فإن إليه المصير، وكونها عائدة إلى المقعد الذي تصير إليه أشبه (^٢) بدلالة حديث أبي هريرة: \"فَيُفْرَجُ لَهُ فُرْجَةٌ إلى النَّارِ فَيَنْظُرُ إِلَيْهَا، فَيُقَالُ لَهُ: انْظُرْ إِلَى مَا وَقَاكَ اللهُ، ثُمَّ يُفْرَجُ لَهُ فُرْجَةٌ في الجَنَّةِ فَيَنْظُرُ إِلَيها فَيُقَالُ لَهُ: هذا مَقْعَدُكَ\" (^٣).\n_________\n(^١) انظر: \"المفهم\" ٧/ ١٤٤ - ١٤٥.\n(^٢) \"الاستذكار\" ٨/ ٣٤٨، ٣٤٩.\n(^٣) رواه ابن ماجه (٤٢٦٨) كتاب: الزهد، باب: ذكر القبر والبلى، وصححه الألباني في \"صحيح ابن ماجه\".","vol":"10","page":164},{"text":"<span data-type='title' id=toc-1107>٩٠ - باب كَلَامِ المَيِّتِ عَلَى الجَنَازَةِ</span>\n١٣٨٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا وُضِعَتِ الجَنَازَةُ فَاحْتَمَلَهَا الرِّجَالُ عَلَى أَعْنَاقِهِمْ، فَإِنْ كَانَتْ صَالِحَةً قَالَتْ: قَدِّمُونِي قَدِّمُونِي. وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ: يَا وَيْلَهَا أَيْنَ يَذْهَبُونَ بِهَا؟ يَسْمَعُ صَوْتَهَا كُلُّ شَيْءٍ إِلاَّ الإِنْسَانَ، وَلَوْ سَمِعَهَا الإِنْسَانُ لَصَعِقَ\". [انظر: ١٣١٤ - فتح: ٣/ ٢٤٤]\nذكر فيه حديث أبي سَعِيدٍ الخُدْرِيِّ: \"إِذَا وُضِعَتِ الجَنَازَةُ فَاحْتَمَلَهَا الرِّجَالُ .. الحديث.\nوقد سلف في باب حمل الجنازة بفوائده (^١).\nوقد جاءت آثار تدل على معرفته من يحمله ويدخله في قبره ومن يغسله، أخرجه الطبري من حديث أبي سعيد مرفوعًا، وعن مجاهد: إذا مات الميت فملك قابض نفسه، فما من شيء إلا وهو يراه عند غسله وعند حمله وحتى يصل إلى قبره.\nوإنما ترجم البخاري بكلام الميت عليها، وذكر حديثًا يدل أن الجنازة: الميت؛ لأنه من أئمة اللغة العارفين بها، فإنها بالفتح: الميت، وبالكسر: السرير، فأراد الميت على السرير (^٢).\n_________\n(^١) برقم (١٣١٤).\n(^٢) انظر: \"الصحاح\" ٣/ ٨٧٠، و\"لسان العرب\" ٢/ ٦٩٩.","vol":"10","page":165},{"text":"<span data-type='title' id=toc-1108>٩١ - باب مَا قِيلَ فِي أَوْلَادِ المُسْلِمِينَ</span>\nقَالَ أَبُو هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"مَنْ مَاتَ لَهُ ثَلَاثَةٌ مِنَ الوَلَدِ لَمْ يَبْلُغُوا الحِنْثَ كَانَ لَهُ حِجَابًا مِنَ النَّارِ، أَوْ دَخَلَ الجَنَّةَ\".\n\n١٣٨١ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ عُلَيَّةَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا مِنَ النَّاسِ مُسْلِمٌ يَمُوتُ لَهُ ثَلَاثَةٌ مِنَ الوَلَدِ لَمْ يَبْلُغُوا الحِنْثَ، إِلاَّ أَدْخَلَهُ اللهُ الجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ\". [انظر: ١٢٤٨ - فتح: ٣/ ٢٤٤]\n\n١٣٨٢ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ أَنَّهُ سَمِعَ البَرَاءَ - ﵁ - قَالَ: لَمَّا تُوُفِّيَ إِبْرَاهِيمُ - ﵇ - قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ لَهُ مُرْضِعًا فِي الجَنَّةِ\". [٣٢٥٥، ٦١٩٥ - فتح: ٣/ ٢٤٤]\nثم ذكر حديث أنس: \"مَا مِنَ النَّاسِ مُسْلِمٌ يَمُوتُ لَهُ ثَلَاَثَةٌ مِنَ الوَلَدِ لَمْ يَبْلُغُوا الحِنْثَ، إِلا أَدْخَلَهُ اللهُ الجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ\".\nوحديث البراء: قَالَ: لَمَّا تُوُفِّيَ إِبْرَاهِيمُ قَالَ له رَسُولُ اللهِ - ﷺ -: \"إِنَّ لَهُ مُرْضِعًا فِي الجَنَّةِ\".\nالشرح:\nأما حديث أبي هريرة فقد سلف في أوائل الجنائز. لكن بلفظ آخر كما أوضحناه هناك في باب: من مات له ولد فاحتسبه (^١)، وعَزَاهُ المزي في \"أطرافه\" إلى أنس بلفظ ليس هو هنا، ولا في ذاك الموضع، فليحمل على المعنى، وهذا لفظه: حديث: \"ما من مسلم يموت له ثلاثة من الولد .. \" (^٢) الحديث. أخرجه البخاري في\n_________\n(^١) برقم (١٢٥١).\n(^٢) \"تحفة الأشراف\" ١/ ٢٧٢ (١٠٠٥).","vol":"10","page":166},{"text":"الجنائز (^١)، وحديث البراء أخرجه (^٢).\nإذا عرفتَ ذلك فالكلامُ عليه من أوجه:\nأحدها:\nالثلاثة داخلة في حيز الكثرة، وقد يصاب المؤمن فيكون في إيمانه من القوة ما يصبر للمصيبة، ولا يصبر لتردادها عليه، فلذلك صار من تكررت عليه المصائب صبره أولى بجزيل الثواب، والولد من أجَلِّ ما يسر به الإنسان، لقد يرضى أن يفديه بنفسه، هذا هو المعهود في الناس والبهائم، فلذلك قصد الشارع إلى إعلاء المصائب والحض على الصبر عليها، وقد روي عنه - ﷺ - أنه قَالَ: \"لَا يَمُوتُ لأَحَدٍ مِنَ المُسْلِمِينَ ثَلَاثَةٌ مِنَ الوَلَدِ فَيَحْتَسِبُهُمْ إِلَّا كَانُوا له جُنَّةً مِنَ النَّارِ\" (^٣) ومعنى الحسبة: الصبر لما ينزل به، والاستسلام لقضاء الله عليه، فإذا طابت نفسه على الرضا عن الله في فعله استكمل جزيل الأجر.\nوقد جاء أنه ليس شيء من الأعمال يبلغ مبلغ الرضا عن الله في جميع النوازل، وهذا معنى قوله تعالى: ﴿رَضِيَ اللهُ عَنْهُمْ وَرَضُوا عَنْهُ﴾ [المائدة: ١١٩] يريد: رضي أعمالهم، ورضوا عنه بما أجرى عليهم من قضائه وما أجزل لهم من عطائه.\nثانيها:\nمعنى: \"لم يبلغوا الحنث\": لم يبلغوا أن تجري عليهم الأقلام\n_________\n(^١) سلف برقم (١٢٤٨) باب: فضل من مات له ولد فاحتسب.\n(^٢) بياض في الأصل بمقدار نصف سطر.\n(^٣) رواه مالك في \"موطئه\" من حديث أبي النضر السَّلَميص ١٦٢ (٣٩) كتاب: الجنائز، باب: الحسبة بالمصيبة بالولد وغيره، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ١٨٥ (٢١٦٦).","vol":"10","page":167},{"text":"بالأعمال، والحنث: الذنب العظيم.\nثالثها:\nحديث أنس دال قاطع أن أولاد المسلمين في الجنة لا بد، لا يجوز أن يرحم الله الآباء من أجل من ليس بمرحوم، ويشهد لصحة هذا قوله في ابنه إبراهيم: \"إن له مرضعًا في الجنة\" وعلى هذا القول جمهور علماء المسلمين أن أطفال المسلمين في الجنة، إلا المجبرة فإنهم عندهم في المشيئة، وهو قول مهجور مردود بإجماع الحجة، ذكر للتنبيه على وهمه وغلطه (^١).\nرابعها:\nبوب البخاري على أولاد المسلمين، ولم يذكر حديثًا فيهم، وأجيب بأنه إذا رحم الآباء بهم فالأبناء أولى، وحديث إبراهيم يرده، وهو ظاهر في التبويب.\nخامسها:\n\"إن له مرضعًا في الجنة\" أي: من يتم رضاعه، يقال: امرأة موضع بغير هاء كحائض، وقد أرضعت فهي مرضعة، إذا بنيته من الفعل، وروي مَرضَعا -بفتح الميم -أي: رضاعا.\n_________\n(^١) هذا القول فيه نظر فقد قال ابن عبد البر ﵀: وقد ذهب جماعة كثيرة من أهل الفقه والحديث إلى الوقوف عن الشهادة لأطفال المسلمين أو المشركين بجنة أو نار منهم: حماد بن زيد، وحماد بن سلمة، وابن المبارك، وإسحاق بن راهويه، وغيرهم، وهو يشبه ما رسمه مالك في أبواب القدر في موطئه، وما أورد من الأحاديث، وعلى ذلك أكثر أصحابه وليس عن مالك فيه شيء منصوص إلا أن المتأخرين من أصحابه ذهبوا إلى أن أطفال المسلمين في الجنة، وأطفال الكفار خاصة في المشيئة، \"التمهيد\" ١٨/ ١١١ - ١١٢.","vol":"10","page":168},{"text":"<span data-type='title' id=toc-1109>٩٢ - باب مَا قِيلَ فِي أَوْلَادِ المُشْرِكِينَ</span>\n١٣٨٣ - حَدَّثَنَا حِبَّانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵃ - قَالَ: سُئِلَ رَسُولُ اللهِ - ﷺ - عَنْ أَوْلَادِ المُشْرِكِينَ فَقَالَ: \"اللهُ إِذْ خَلَقَهُمْ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\". [٦٥٩٧ - مسلم: ٢٦٦٠ - فتح: ٣/ ٢٤٥]\n\n١٣٨٤ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: سُئِلَ النَّبِيُّ - ﷺ - عَنْ ذَرَارِيِّ المُشْرِكِينَ، فَقَالَ: \"اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\". [٦٥٩٨، ٦٦٠٠ - مسلم: ٢٦٥٩ - فتح: ٣/ ٢٤٥]\n\n١٣٨٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"كُلُّ مَوْلُودٍ يُولَدُ عَلَى الفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَثَلِ البَهِيمَةِ تُنْتَجُ البَهِيمَةَ، هَلْ تَرَى فِيهَا جَدْعَاءَ؟ \". [انظر: ١٣٥٨ - مسلم: ٢٦٥٨ - فتح: ٣/ ٢٤٥]\nذكر فيه حديث ابن عباس: سُئِلَ رَسُولُ اللهِ - ﷺ - عَنْ أَوْلَادِ المُشْرِكِينَ، فَقَالَ: \"اللهُ إِذْ خَلَقَهُمْ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\".\nوحديث أبي هريرة: سُئِلَ النَّبِيُّ - ﷺ - عَنْ ذَرَارِيِّ المُشْرِكِينَ، فَقَالَ: \"اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\".\nوحديثه أيضًا: \"كُلُّ مَوْلُودٍ يُولَدُ عَلَى الفِطْرَةِ، .. الحديث.\nالشرح:\nالحديث الأخير سلف قريبًا واضحًا. وقد اختلف العلماء في أولاد المشركين على أقوال:\nأحدها: أنهم من أهل الجنة (^١)؛ لأنهم وُلدوا على الفطرة. قَالَ\n_________\n(^١) ورد بهامش الأصل ما نصه: كونهم في الجنة قول طائفة من المفسرين والفقهاء والمتكلمين والصوفية، وهو اختيار ابن حزم.","vol":"10","page":169},{"text":"تعالى: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ [النساء: ٤٠].\nومعنى: \"اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\" أي: قد علم أنهم لا يعملون شيئًا ولا يرجعون في وقت يعملون فيه، وهذا هو المختار (^١).\nثانيها: أنهم خدمة أهل الجنة (^٢).\nثالثها: أنهم من أهل النار؛ لحديث الذراري يصابون في شن الغارة: \"هم من آبائهم\" (^٣). وجوابه أن ذلك في أمر الدنيا أي: إنهم إن أصيبوا في التبييت والإغارة لا قود فيهم ولا دية، وقد نهى رسول الله - ﷺ - عن قتل النساء والصبيان في الحرب.\n_________\n(^١) تعليق بهامش الأصل بخط سبط ابن العجمي: قولهم في الحديث قول طائفة من المفسرين والفقهاء والمتكلمين والصوفية، وهو اختيار ابن حزم.\n(^٢) تعليق بهامش الأصل بخط سبط ابن العجمي: وقد رأيت في \"جامع سفيان الثوري\" جمع الدولابي، قال الدولابي: حدثنا محمد بن خلف، ثنا قبيصة، عن سفيان، عن يزيد بن أبان، عن أنس بن مالك قال: سئل النبي - ﷺ - عن ذراري المشركين، قال: \"هم خدام أهل الجنة\" وهو مذهب سفيان. [وقد بقي] على المصنف مع ما ذكره خمسة أقوال أخر، وهي: الإمساك في المسألة نفيًا وإثباتًا وجعل هذا بما استأثر الله بعلمه وهذا غير القول بأنهم مردودون إلى محض المشيئة غير الوقف في أمرهم لما يحكم لهم بجنة، ولا بنار. هذان قولان. الثالث: أنهم في منزلة بين الجنة والنار، فليس لهم إيمان يدخلون به الجنة، وليس لهم أعمال توجب دخولهم النار. الرابع: أن علمهم وعلم آبائهم في الدنيا والآخرة فلا ينفردون عنهم بحكم في الدارين. والفرق بين هذا وبين الثالث في كلام المصنف أنهم في النار. أن صاحب هذا المذهب الرابع يجعلهم تبعًا لهم حتى لو أسلم الأبوان بعد موتهم يحكم لأطفالهم بالنار وصاحب القول الثالث يقول: هم في النار سواء أسلم الأبوان أو لا. الخامس: أنهم يصيرون ترابًا حكاه أرباب المقالات عن علية بن أشرس.\n(^٣) سيأتي برقم (٣٠١٢، ٣٠١٣) كتاب: الجهاد، باب: أهل الدار يبيتون، ورواه مسلم أيضًا برقم (١٧٤٥) كتاب: الجهاد، باب: جواز قتل النساء …، من حديث الصعب بن جثامة.","vol":"10","page":170},{"text":"رابعها: إن الله يبعثهم ومن مات في الفترة، والصم والبكم والمجانين، وتؤجج لهم نار، ثم يُبعث إليهم رسول، يأمرهم باقتحامها فمن علم الله أنه لو وهبه عقلًا في الدنيا أطاعه، دخلها ولا تضره ويدخل الجنة، ومن علم أنه لو وهبه عقلًا لم يدخلها فيدخل النار. قَالَ ابن بطال: هو قول لا يصح؛ لأن الآثار الواردة بذلك ضعيفة لا تقوم بها حجة (^١).\nوقَالَ الداودي: وهذا لا يصح في العقل والاعتبار لقوله تعالى: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ [التوبة: ١١٣] الآية.\nفجعلهم من أصحاب الجحيم، ولو كان لهم موضع يرجى لهم فيه، لم ينه عن الاستغفار لهم، وهذا الاستدلال غير صحيح، كما قَالَ ابن التين؛ لأنه إنما نُهي عن الاستغفار لعبد الله بن أُبي، ومن هو مثله، ولم ينه عن الاستغفار لولدانهم.\nخامسها: الوقف في أمرهم؛ لأنه - ﷺ - قَالَ: \"الله أعلم بما كانوا عاملين\". ونقل ابن بطال عن أكثر العلماء أنهم في المشيئة، وتأولوا قوله تعالى: ﴿إِلَّا أَصْحَابَ اليَمِينِ (٣٩)﴾ [المدثر: ٣٩] أنهم أطفال المؤمنين، وقيل: هم أصحاب الملائكة. وقد رتب بعض العلماء هذِه الأحاديث الأربعة بحيث لا يختلف منها حديث مع الآخر. فقال: أصلها حديث التأجيج. قَالَ: فمن دخل النار كان من خدمة أهل الجنة، وكان الله أعلم بما سيعمل لو أحياه حين يبلغ التكليف، وإن لم يدخلها كان في النار (^٢)، وهو الحديث الآخر: \"هم من آبائهم\".\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٣٧٤.\n(^٢) \"شرح ابن بطال\" ٣/ ٣٧٣ - ٣٧٤.","vol":"10","page":171},{"text":"فتتفق هذِه الأحاديث الأربعة (^١).\nوقوله: \"اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\" أخبر بعلم الشيء لو وجد كيف يكون، مثل قوله: ﴿وَلَوْ رُدُّوا لَعَادُوا﴾ [الأنعام: ٢٨] ولم يرد أنهم يجازون بذلك في الآخرة؛ لأن المرء لا يجازى بما لا يفعل، ولا خلاف أن من نوى شرب خمر ولم يفعل أنه لا يقام عليه بذلك حكم، فالصغير أبين؛ لأنه لم يكن منه فعل شيء، وكذلك أولاد المسلمين، (\"الله أعلم بما يعملون لو عاشوا\") (^٢). وعن ابن القاسم في ولد المسلم يولد مخبولًا، أو يصيبه ذلك قبل بلوغه قَالَ: ما سمعت فيه شيئًا، غير أن الله تعالى قَالَ: (والذين آمنوا وأتبعناهم ذرياتهم) (^٣) الآية [الطور: ٢١] فأرجو أن يكونوا معهم.\n_________\n(^١) قال سماحة الشيخ عبد العزيز بن باز - ﵀ -: إذا مات غير المكلف بين والدين كافرين فحكمه حكمهما في أحكام الدنيا فلا يغسل ولا يصلى عليه ولا يدفن في مقابر المسلمين، أما في الآخرة فأمره إلى الله سبحانه، وقد صح عن رسول الله - ﷺ - أنه لما سئل عن أولاد المشركين قال: \"الله أعلم بما كانوا عاملين \".\nوقد ذهب بعض أهل العلم إلى أن علم الله سبحانه فيهم يظهر يوم القيامة وأنهم يمتحنون كما يمتحن أهل الفترة ونحوهم فإن أجابوا إلى ما يطلب منهم دخلوا الجنة وإن عصوا دخلوا النار. وقد صحت الأحاديث عن النبي - ﷺ - في امتحان أهل الفترة يوم القيامة. وهم الذين لم تبلغهم دعوة الرسل ومن كان في حكمهم كأطفال المشركين لقول الله -﷿-: ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾ [الإسراء: ١٥] وهذا القول هو أصح الأقوال في أهل الفترة ونحوهم ممن لم تبلغهم الدعوة الإلهية وهو اختيار شيخ الإسلام ابن تيمية وتلميذه العلامة ابن القيم وجماعة من السلف والخلف رحمة الله عليهم جميعًا، وقد بسط العلامة ابن القيم ﵀ الكلام في حكم أولاد المشركين وأهل الفترة في آخر كتابه \"طريق الهجرتين\" تحت عنوان طبقات المكلفين. \"مجموع فتاوى ومقالات متنوعة\" ٣/ ١٦٣ - ١٦٤.\n(^٢) في الأصل: تقديم: (أعلم) على: (الله).\n(^٣) هذِه قراءة أبي عمرو.","vol":"10","page":172},{"text":"وأما من أصيب بعد الحلم. قَالَ ابن التين: سمعت بعض أهل العلم والفضل أنه يطبع على عمله كمن مات، ومن كتاب آخر أن المجنون والمخبول والمعتوه يصلى عليهم (^١).\nوقال ابن بطال: يحتمل قوله: \"الله أعلم بما كانوا عاملين\". وجوهًا من التأويل:\nأحدها: أن يكون قبل إعلامه أنهم من أهل الجنة.\nثانيها: أي: على أي دين كان يميتهم لو عاشوا فبلغوا العمل، وأما إذا عدم منهم العمل فهم في رحمة الله التي ينالها من لا ذنب له.\nثالثها: أنه مجمل يفسره قوله تعالى: ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ﴾ [الأعراف: ١٧٢] الآية، فهذا إقرار عام يدخل فيه أولاد المسلمين والمشركين، فمن مات منهم قبل بلوغ الحنث ممن أقر بهذا الإقرار من أولاد الناس كلهم، فهو على إقراره المتقدم لا يقضى له بغيره؛ لأنه لم يدخل عليه ما ينقضه إلى أن يبلغ الحنث، وأما من قَالَ: حكمهم حكم آبائهم، فهو مردود بقوله تعالى: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الأنعام: ١٦٤] (^٢).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٦٠٧.\n(^٢) \"شرح ابن بطال\" ٣/ ٣٧٣.","vol":"10","page":173},{"text":"<span data-type='title' id=toc-1110>٩٣ - باب</span>\n١٣٨٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، حَدَّثَنَا أَبُو رَجَاءٍ،\nعَنْ سَمُرَةَ بْنِ جُنْدَبٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا صَلَّى صَلَاةً أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ: \"مَنْ رَأَى مِنْكُمُ اللَّيْلَةَ رُؤْيَا؟ \". قَالَ: فَإِنْ رَأَى أَحَدٌ قَصَّهَا، فَيَقُولُ مَا شَاءَ اللهُ، فَسَأَلَنَا يَوْمًا، فَقَالَ: \"هَلْ رَأَى أَحَدٌ مِنْكُمْ رُؤْيَا؟ \". قُلْنَا: لَا. قَالَ: \"لَكِنِّي رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي فَأَخَذَا بِيَدِي، فَأَخْرَجَانِي إِلَي الأَرْضِ المُقَدَّسَةِ، فَإِذَا رَجُلٌ جَالِسٌ، وَرَجُلٌ قَائِمٌ بِيَدِهِ كَلُّوبٌ مِنْ حَدِيدٍ -قَالَ بَعْضُ أَصْحَابِنَا عَنْ مُوسَى: إِنَّهُ- يُدْخِلُ ذَلِكَ الكَلُّوبَ فِي شِدْقِهِ، حَتَّى يَبْلُغَ قَفَاهُ، ثُمَّ يَفْعَلُ بِشِدْقِهِ الآخَرِ مِثْلَ ذَلِكَ، وَيَلْتَئِمُ شِدْقُهُ هَذَا، فَيَعُودُ فَيَصْنَعُ مِثْلَهُ. قُلْتُ مَا هَذَا؟ قَالَا: انْطَلِقْ. فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى رَجُلٍ مُضْطَجِعٍ عَلَى قَفَاهُ، وَرَجُلٌ قَائِمٌ عَلَى رَأْسِهِ بِفِهْرٍ -أَوْ صَخْرَةٍ- فَيَشْدَخُ بِهِ رَأْسَهُ، فَإِذَا ضَرَبَهُ تَدَهْدَهَ الحَجَرُ، فَانْطَلَقَ إِلَيْهِ لِيَأْخُذَهُ، فَلَا يَرْجِعُ إِلَي هَذَا حَتَّى يَلْتَئِمَ رَأْسُهُ، وَعَادَ رَأْسُهُ كَمَا هُوَ، فَعَادَ إِلَيْهِ فَضَرَبَهُ، قُلْتُ: مَنْ هَذَا؟ قَالَا: انْطَلِقْ. فَانْطَلَقْنَا إِلَي ثَقْبٍ مِثْلِ التَّنُّورِ، أَعْلَاهُ ضَيِّقٌ وَأَسْفَلُهُ وَاسِعٌ، يَتَوَقَّدُ تَحْتَهُ نَارًا، فَإِذَا اقْتَرَبَ ارْتَفَعُوا حَتَّى كَادَ أَنْ يَخْرُجُوا، فَإِذَا خَمَدَتْ رَجَعُوا فِيهَا، وَفِيهَا رِجَالٌ وَنِسَاءٌ عُرَاةٌ. فَقُلْتُ: مَنْ هَذَا؟ قَالَا: انْطَلِقْ. فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى نَهَرٍ مِنْ دَمٍ، فِيهِ رَجُلٌ قَائِمٌ عَلَى وَسَطِ النَّهَرِ [قال يزيد ووهْبُ بْنُ جَرِيرٍ، عَنْ جَرِيرِ بْنِ حَازِم: وَعَلَى شَطِّ النهر] رَجُلٌ بَيْنَ يَدَيْهِ حِجَارَةٌ، فَأَقْبَلَ الرَّجُلُ الذِي فِي النَّهَرِ، فَإِذَا أَرَادَ أَنْ يَخْرُجَ رَمَى الرَّجُلُ بِحَجَرٍ فِي فِيهِ، فَرَدَّهُ حَيْثُ كَانَ، فَجَعَلَ كُلَّمَا جَاءَ لِيَخْرُجَ رَمَى فِي فِيهِ بِحَجَرٍ، فَيَرْجِعُ كَمَا كَانَ. فَقُلْتُ: مَا هَذَا؟ قَال: انْطَلِقْ.\nفَانْطَلَقْنَا حَتَّى انْتَهَيْنَا إِلَي رَوْضَةٍ خَضْرَاءَ، فِيهَا شَجَرَةٌ عَظِيمَةٌ، وَفِي أَصْلِهَا شَيْخٌ وَصِبْيَانٌ، وَإِذَا رَجُلٌ قَرِيبٌ مِنَ الشَّجَرَةِ بَيْنَ يَدَيْهِ نَارٌ يُوقِدُهَا، فَصَعِدَا بِي فِي الشَّجَرَةِ، وَأَدْخَلَانِي دَارًا لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهَا، فِيهَا رِجَالٌ شُيُوخٌ وَشَبَابٌ،","vol":"10","page":174},{"text":"وَنِسَاءٌ وَصِبْيَانٌ، ثُمَّ أَخْرَجَانِي مِنْهَا، فَصَعِدَا بِي الشَّجَرَةَ، فَأَدْخَلَانِي دَارًا هِيَ أَحْسَنُ وَأَفْضَلُ، فِيهَا شُيُوخٌ وَشَبَابٌ. قُلْتُ: طَوَّفْتُمَانِي اللَّيْلَةَ، فَأَخْبِرَانِي عَمَّا رَأَيْتُ. قَالَا: نَعَمْ، أَمَّا الذِي رَأَيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ يُحَدِّثُ بِالكَذْبَةِ، فَتُحْمَلُ عَنْهُ حَتَّى تَبْلُغَ الآفَاقَ، فَيُصْنَعُ بِهِ إِلَى يَوْمِ القِيَامَةِ، وَالذِي رَأَيْتَهُ يُشْدَخُ رَأْسُهُ فَرَجُلٌ عَلَّمَهُ اللهُ القُرْآنَ، فَنَامَ عَنْهُ بِاللَّيْلِ، وَلَمْ يَعْمَلْ فِيهِ بِالنَّهَارِ، يُفْعَلُ بِهِ إِلَي يَوْمِ القِيَامَةِ. وَالذِي رَأَيْتَهُ فِي الثَّقْبِ فَهُمُ الزُّنَاةُ. وَالذِي رَأَيْتَهُ فِي النَّهَرِ آكِلُو الرِّبَا، وَالشَّيْخُ فِي أَصْلِ الشَّجَرَةِ إِبْرَاهِيمُ - ﵇ - وَالصِّبْيَانُ حَوْلَهُ فَأَوْلَادُ النَّاسِ، وَالذِي يُوقِدُ النَّارَ مَالِكٌ خَازِنُ النَّارِ. وَالدَّارُ الأُولَى التِي دَخَلْتَ دَارُ عَامَّةِ المُؤْمِنِينَ، وَأَمَّا هَذِهِ الدَّارُ فَدَارُ الشُّهَدَاءِ، وَأَنَا جِبْرِيلُ، وَهَذَا مِيكَائِيلُ، فَارْفَعْ رَأْسَكَ، فَرَفَعْتُ رَأْسِي فَإِذَا فَوْقِي مِثْلُ السَّحَابِ. قَالَا: ذَاكَ مَنْزِلُكَ. قُلْتُ دَعَانِي أَدْخُلْ مَنْزِلِي. قَالَا: إِنَّهُ بَقِيَ لَكَ عُمْرٌ لَمْ تَسْتَكْمِلْهُ، فَلَوِ اسْتَكْمَلْتَ أَتَيْتَ مَنْزِلَكَ\". [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح: ٣/ ٢٥١]\nذكر فيه حديث سمرة بن جندب قال: كَانَ النَّبِيُّ - ﷺ - إِذَا صَلَّى صَلَاةً أَقْبَلَ عَلَيْنَا بوَجْههِ فَقَالَ: \"مَنْ رَأى مِنْكُمُ اللَّيْلَةَ رُؤْيَا؟ .. \" الحديث، وفيه: \"لَكِنِّي رَأَيْتُ اللَّيْلَةَ .. \" فقصَّها بطولها، ويأتي في التعبير آخر الكتاب (^١)، وساقه عقب ما قيل في أولاد المشركين؛ لأنه ذكر في الرؤيا: وفي أصل الروضة شيخ وصبيان، وأما الشيخ في أصل الشجرة إبراهيم، والولدان حوله فأولاد الناس.\nوذكر في التعبير: \"وأما الولدان الذين حوله فكل مولود مات على الفطرة\". قَالَ بعض المسلمين: يا رسول الله، وأولاد المشركين؟ قالَ: \"وأولاد المشركين\" وهذِه حجة قاطعة، وكذا رواية البخاري: \"والصببان حوله أولاد الناس\". لأن هذا اللفظ يقتضي عمومه لجميع\n_________\n(^١) سيأتي برقم (٧٠٤٧) باب: تعبير الرؤيا بعد صلاة الصبح.","vol":"10","page":175},{"text":"الناس مؤمنهم وكافرهم، وقد أسلفنا أن هذا القول هو المختار.\nوقال ابن بطال: إنه أصح ما في الباب من طريق الآثار وصحيح الاعتبار (^١).\nوالكلوب في الحديث -ويقال: الكلَّاب-: المنشال وهي: حديدة ينشل بها اللحم من القدر، قاله الجوهري (^٢). وعبارة ابن بطال: هو خشبة في رأسها عقافة (^٣).\nوقوله: (\"تدهدَهَ\") أي: تدحرج. والفِهْر: الحجر ملء الكف.\nوالصخرة: الحجر العظيمة. قال يعقوب، تسكن الخاء وتفتح.\nوقوله: (\"فَانْطَلَقْتُ إِلَي ثَقْبِ مِثْلِ التَّنُّورِ\") هو بإسكان القاف، أي: فتح. وضبطه بعضهم هنا بفتحها، وأنكره بعض أهل اللغة.\nوقوله: (\"فإذا فترت ارْتَفَعُوا\") كذا وقع في رواية الشيخ أبي الحسن: \"فترت\" ولأبي ذر \"أفترت\"، وصوابه كما قَالَ ابن التين: قترت -بالقاف- ومعناه: ارتفعت. أي: لهبت وارتفع فوارها؛ لأن القتر: الغبار. قَالَ الجوهري: قَتَر اللحم يقتِر -بالكسر- إذا ارتفع قُتاره، وقتِر بالكسر لغة فيه (^٤)، وأما فترت -بالفاء- فما علمت له وجهًا؛ لأن بعده: \"فَإِذَا خَمَدَتْ رَجَعُوا\" ومعنى خمدت وفترت -بالفاء- واحد. وأما \"أفترت\" فذكره الهروي وقال: هو مثل فترت.\nوقوله: (\"حَتَّى كاد يخرجوا\") هو منصوب بتقدير أن، وقد روي بإثباتها.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٣٧٣.\n(^٢) \"الصحاح\" ١/ ٢١٤.\n(^٣) \"شرح ابن بطال\" ٣/ ٣٧٤.\n(^٤) \"الصحاح\" ٢/ ٧٨٥.","vol":"10","page":176},{"text":"وقوله: (\"وعلى وسط النهر\") كذا في رواية، وفي أخرى، وهي ما في التعبير: \"شط النهر\" وهو: الوجه.\nوقوله: (\"وَفِي أَصْلِهَا شَيْخٌ وَصِبْيَانٌ\") يريد: الذين هم في علم الله من أهل السعادة من أولاد المسلمين. قاله أبو عبد الملك، وقد أسلفنا ما يرده.\nوقوله: (\"وَالَّذِي رَأَيْتَهُ يُشْدَخُ رَأْسُهُ رجل عَلَّمَهُ اللهُ القُرْآنَ، فَنَامَ عَنْهُ باللَّيْلِ، وَلَمْ يَفعَلْ فِيهِ بِالنَّهَارِ\") كذا هنا، وفي التعبير: \"فإنه الرجل يَأخذُ القرآن فيرفضه وينام عن الصَّلاةِ المكتوبة\".","vol":"10","page":177},{"text":"<span data-type='title' id=toc-1111>٩٤ - باب مَوْتِ يَوْمِ الاِثْنَيْنِ</span>\n١٣٨٧ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: دَخَلْتُ عَلَى أَبِي بَكْرٍ - ﵁ - فَقَالَ: فِي كَمْ كَفَّنْتُمُ النَّبِيَّ - ﷺ -؟ قَالَتْ: فِي ثَلَاثَةِ أَثْوَابٍ بِيضٍ سَحُولِيَّةٍ، لَيْسَ فِيهَا قَمِيصٌ وَلَا عِمَامَةٌ. وَقَالَ لَهَا: فِي أَيِّ يَوْمٍ تُوُفِّيَ رَسُولُ اللهِ - ﷺ -؟ قَالَتْ: يَوْمَ الاِثْنَيْنِ. قَالَ: فَأَيُّ يَوْمٍ هَذَا؟ قَالَتْ: يَوْمُ الاِثْنَيْنِ. قَالَ: أَرْجُو فِيمَا بَيْنِي وَبَيْنَ اللَّيْلِ. فَنَظَرَ إِلَي ثَوْبٍ عَلَيْهِ كَانَ يُمَرَّضُ فِيهِ، بِهِ رَدْعٌ مِنْ زَعْفَرَانٍ فَقَالَ: اغْسِلُوا ثَوْبِي هَذَا، وَزِيدُوا عَلَيْهِ ثَوْبَيْنِ فَكَفِّنُونِي فِيهَا. قُلْتُ: إِنَّ هَذَا خَلَقٌ! قَالَ: إِنَّ الحَيَّ أَحَقُّ بِالجَدِيدِ مِنَ المَيِّتِ، إِنَّمَا هُوَ لِلْمُهْلَةِ. فَلَمْ يُتَوَفَّ حَتَّى أَمْسَى مِنْ لَيْلَةِ الثُّلَاثَاءِ وَدُفِنَ قَبْلَ أَنْ يُصْبِحَ. [انظر: ١٢٦٤ - مسلم: ٩٤١ - فتح: ٣/ ٢٥٢]\nذكر فيه حديث عائشة قالت: دَخَلْتُ عَلَى أَبِي بَكْرِ فَقَالَ: فِي كَمْ كَفَّنْتُمُ النَّبِيَّ - ﷺ -؟ قَالَتْ: فِي ثَلَاثَةِ أَثْوَابٍ .. إلى آخره.\nسؤال أبي بكر لعائشة؛ لأنها أعلم الناس بموته؛ لأنه مات في بيتها، وسألها ليستعد كفنه ويجري ذلك على اختياره من الاقتداء بالشارع.\nوقولها: في يوم الإثنين. كان ذلك لاثنتي عشرة ليلة خلت من ربيع الأول، حين اشتد الضحى، لإحدى عشرة سنة من الهجرة، وفيه نُبِّئ وولد وقدم المدينة، وكان يصوم الإثنين والخميس؛ لأنهما يوما رفع الأعمال ومحط الأثقال (^١)، على أنه ورد في الموت ليلة الجمعة\n_________\n(^١) يدل على ذلك ما رواه أبو داود عن أسامة بن زيد برقم (٢٤٣٦) كتاب: الصوم، باب: في صوم الإثنين والخميس والنسائي ٤/ ٢٠١ - ٢٠٢ كتاب: الصيام، وابن خزيمة في \"صحيحه\" ٣/ ٢٩٩ (٢١١٩) كتاب: الصيام، باب: في استحباب صوم يوم الإثنين والخميس، وصححه الألباني في \"صحيح أبي داود\" برقم (٢١٠٥).\nورواه الترمذي من حديث أبي هريرة (٧٤٧) كتاب: الصوم، باب: ما جاء في صوم يوم الإثنين والخميس. وقال: حديث أبي هريرة حديث حسن غريب.","vol":"10","page":178},{"text":"ويومها من حديث عمرو بن العاصي مرفوعًا: \"مَنْ ماتَ يومَ الجمعةِ أو ليلتها وقاه الله فتَّان القَبْرِ\" (^١) وقال أبو عبيدة بن عقبة: من مات يوم الجمعة أمن فتنة القبر. فقال القاسم بن محمد: صدق أبو عبيدة.\nواستفهام الصديق إنما هو ليتثبت، ولم يكن ليخفي عنه يوم وفاته، وقد يحتمل أن لا يعلم ما كفن فيه؛ لأن قومه ولوا أمره، ويحتمل أن يفعله أيضًا ليتثبت، ورجاء أن يتوفي في يوم وفاة الرسول؛ لفضل ذلك اليوم، فقبضه الله تعالى في الليلة التي تليه؛ لأنه تال لرسوله.\nقَالَ علي: سبق رسول الله - ﷺ - وصلى أبو بكر وصلى عمر.\nولا زال التبرك بالسلف مطلوب، وموافقتهم في المحيا والممات مرغوب، وقد كان ابن عمر شديد الاتباع حَتَّى يقف مرة ويدور بناقته أخرى في مكان وقوفه ودوران ناقته (^٢)، وما أحسنه من اتباع (^٣).\n_________\n(^١) لم أقف عليه من حديث عمرو بن العاص بل وجدته من حديث ابنه عبد الله بن عمرو بن العاص، وقد رواه الترمذي (١٠٧٤) كتاب: الجنائز، باب: ما جاء فيمن مات يوم الجمعة، وعبد الرزاق في \"مصنفه\" ٣/ ٢٦٩ (٥٥٩٦) كتاب: الجمعة، باب: من مات يوم الجمعة، أحمد ٢/ ١٦٩، ١٧٦، ٢٢٠.\nقال الألباني في \"صحيح الترمذي\" (٨٥٨): حسن.\n(^٢) انظر:، \"التمهيد\" ١٠/ ٢٣.\n(^٣) هذا القول فيه نظر من وجهين: الوجه الأول:\nأن التبرك بالسلف الصالح لا يجوز لا في حياتهم ولا بعد مماتهم، فإن التبرك بغير النبي - ﷺ - بعد موته لم يثبت، كما قال الشاطبي ﵀، وقد ترك - ﷺ - بعده أبا بكر وعمر وهما خير هذِه الأمة وخير ممن يوصف الناس بعدهم بالأولياء، ولم يثبت لواحد منهم من طريق صحيح أن متبركًا تبرك به على النحو الذي يفعله العامة في المشايخ من لمس الجسد والثياب، فهو إجماع منهم على ترك تلك الأشياء أهـ.\nوقال ابن رجب ﵀: وكذلك التبرك بالآثار، فإنما كان يفعله الصحابة مع النبي - ﷺ -، ولم يكونوا يفعلونه مع بعضهم بعضًا، ولا يفعله التابعون مع الصحابة مع علو قدرهم. أهـ. =","vol":"10","page":179},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"الاعتصام\" ٢/ ٩ الحكم الجديرة بالإذاعة\" ص ٥٥.\nالوجه الثاني: قال شيخ الإسلام ابن تيمية ﵀: وكان ابن عمر يتحرى أن يسير مواضع سير النبي - ﷺ - وينزل مواضع منزله ويتوضأ في السفر حيث رآه يتوضأ ويصب فضل مائه على شجرة صب عليها، ونحو ذلك بما استحبه طائفة من العلماء ورأوه مستحبا، ولم يستحب ذلك جمهور العلماء، كما لم يستحبه، ولم يفعله أكابر الصحابة كأبي بكر وعمر وعثمان وعلي وابن مسعود ومعاذ بن جبل وغيرهم، لم يفعلوا مثل ما فعل ابن عمر. ولو رأوه مستحبا لفعلوه كما كانوا يتحرون متابعته والاقتداء به.\nوذلك؛ لأن المتابعة أن يفعل مثل ما فعل على الوجه الذي فعل، فإذا فعل فعلًا على وجه العبادة شرع لنا أن نفعله على وجه العبادة، وإذا قصد تخصيص مكان أو زمان بالعبادة خصصناه بذلك، كما كان يقصد أن يطوف حول الكعبة، وأن يستلم الحجر الأسود، وأن يصلي خلف المقام، وكان يتحرى الصلاة عند إسطوانة مسجد المدينة، وقصد الصعود على الصفا والمروة، والدعاء، والذكر هناك، وكذلك عرفة ومزدلفة وغيرهما.\nوأما ما فعله بحكم الاتفاق ولم يقصده -مثل أن ينزل بمكان ويصلي فيه لكونه نزله لاقصدًا لتخصيصه به بالصلاة والنزول فيه- فإذا قصدنا تخصيص ذلك المكان بالصلاة فيه، أو النزول لم نكن متبعين، بل هذا من البدع التي كان ينهى عنها عمر بن الخطاب: كما ثبت بالإسناد الصحيح من حديث شعبة عن سليمان التيمي عن المعروف بن سويد، قال: كان عمر بن الخطاب في سفر فصلى الغداة ثم أتى على مكان فجعل الناس يأتونه فيقولون: صلى فيه النبي - ﷺ -، فقال عمر: إنما هلك أهل الكتاب أنهم اتبعوا آثار أنبيائهم فاتخذوها كنائس وبيعا، فمن عرضت له الصلاة فليصل، وإلا فليمض.\nفلما كان النبي - ﷺ - لم يقصد تخصيصه بالصلاة فيه بل صلى فيه؛ لأنه موضع نزوله رأى عمر أن مشاركته في صورته الفعل من غير موافقة له في قصده ليس متابعة، بل تخصيص ذلك المكان بالصلاة من بدع أهل الكتاب التي هلكوا بها، ونهى المسلمين عن التشبه بهم في ذلك، ففاعل ذلك متشبه بالنبي - ﷺ - في الصورة ومتشبه باليهود والنصارى في القصد الذي هو عمل القلب. =","vol":"10","page":180},{"text":"والردع: الأثر (^١). وفي \"الموطأ\": به مشق أو زعفران (^٢). وفيه: الاقتصاد في الكفن، وهذِه وصية منه أن يكفن في ثوب لبيس، وهو جائز في الكفن، ولا خلاف في جواز التكفين في خلق الثياب إذا كانت سالمة من القطع وساترة له، ويحتمل أن يكون أوصى أن يكفن فيه؛ لأنه لبسه في مواطن الحرب مع رسول الله - ﷺ -، وأحرم فيه، وقد قَالَ ابن حبيب: يستحب مثل هذا؛ للحديث أنه - ﷺ - أعطى أم عطية حقوه لأجل ابنته (^٣). وهذا يقتضي أن وصية الميت معتبرة في كفنه\n_________\n= وهذا هو الأصل، فإن المتابعة في السنة أبلغ من المتابعة في صورة العمل، ولهذا لما اشتبه على كثير من العلماء جلسة الاستراحة، هل فعلها استحبابًا أو لحاجة عارضة؟ تنازعوا فيها، وكذلك نزوله بالمحصب عند الخروج من مني لما اشتبه، هل فعله كان أسمح لخروجه أو لكونه سنة؟ تنازعوا في ذلك.\nومن هذا وضع ابن عمر يده على مقعد النبي - ﷺ -، وتعريف ابن عباس بالبصرة وعمرو بن حريث بالكوفة، فإن هذا لما لم يكن مما يفعله سائر الصحابة، ولم يكن النبي - ﷺ - شرعه لأمته، لم يمكن أن يقال هذا سنة مستحبة، بل غايته أن يقال: هذا مما ساغ فيه اجتهاد الصحابة، أو مما لا ينكر على فاعله لأنه بما يسوغ فيه الاجتهاد، لا لأنه سنة مستحبة سنها النبيﷺ - لأمته، أو يقال في التعريف: إنه لا بأس به أحيانًا لعارض إذا لم يجعل سنة راتبة.\nوهكذا يقول أئمة العلم في هذا وأمثاله: تارة يكرهونه، وتارة يسوغون فيه الاجتهاد، وتارة يرخصون فيه إذا لم يتخذ سنة، ولا يقول عالم بالسنة: إن هذِه سنة مشروعة للمسلمين.\nفإن ذلك إنما يقال فيما شرعه رسول الله - ﷺ -، إذ ليس لغيره أن يسن ولا أن يشرع، وما سنه خلفاؤه الراشدون فإنما سنوه بأمره فهو من سننه، ولا يكون في الدين واجبًا إلا ما أوجبه، ولا حرامًا إلا ما حرمه، ولا مستحبًا إلا ما استحبه، ولا مكروهًا إلا ما كرهه، ولا مباحًا إلا ما أباحه. \"مجموع الفتاوى\" ١/ ٢٨٠ - ٢٨٢.\n(^١) انظر: \"الصحاح\" ٣/ ١٢١٨، \"لسان العرب\" ٣/ ١٦٢٣.\n(^٢) \"الموطأ\" ص ١٥٦ (٦) كتاب: الجنائز، باب: ما جاء في كفن الميت.\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٥٥٩.","vol":"10","page":181},{"text":"وغير ذلك من أمره إذا وافق صوابًا، فإن أوصى بسرف، فعن مالك: يكفن بالقصد (^١)، فإن لم يوص وتشاح الورثة لم ينقص عن ثلاثة أثواب من جنس لباسه في حياته؛ لأن الزيادة عليهن والنقص منهن خروج عن عادته.\nوقوله: (اغسلوه). يحتمل أن يكون لشيء علمه فيه، وإلا فإن الثوب اللبيس لا يقتضي لبسه وجوب غسله. قاله سحنون، وربما كان الجديد أحق بالغسل منه، ويحتمل أن يكون أمر بالغسل للردع الذي فيه لما أخبر أن الشارع كفن في ثلاثة أثواب بيض.\nوقول عائشة: (إن هذا خلق). وقولها في \"الموطأ\": وما هذا؟ تريد أنه لم يصلح عندها لكفنه، وأرادت أن يكفن في جديد، وغيره أفضل، فقال: الحي أحق بالجديد من الميت. يريد: لما يلزمه في طول عمره من اللباس وستر العورة، وأما الميت فتغيره سريع، ولذلك قَالَ: (إنما هو للمهلة) يريد: الصديد والقيح. يعني: إنه ليس بجمال ولا لاستدامة، وإنما يصير عن قريب إلى التغير بالصديد، فلا معنى لكونه جديدًا، هكذا رواه يحيى في \"الموطأ\" بكسر الميم، وروي بضمها (^٢)، وضبط في البخاري بالضم والكسر أيضًا، ورويناه بهما جميعًا (^٣).\nوقال ابن الأنباري: لا يقال: للمِهلة بالكسر. ورواه أبو عبيد: وإنما هو للمُهل والتراب. والمهل: الصديد، وقال ابن حبيب: بكسر الميم: الصديد، وبنصبها من التمهل، وبضمها: عكر الزيت الأسود المظلم.\nومنه قوله تعالى: ﴿يَوْمَ تَكُونُ السَّمَاءُ كَالمُهْل﴾ [المعارج: ٨] وقال أبو عبيد:\n_________\n(^١) المصدر السابق ١/ ٥٦٠ - ٥٦١.\n(^٢) \"الموطأ\" ص ١٥٦.\n(^٣) ورد بهامش الأصل: قال في \"المطالع\": رويناه بالحركات الثلاث.","vol":"10","page":182},{"text":"المهل بالضم: الصديد (^١)، والمهل أيضًا: عكر الزيت الأسود. وقال ابن دريد في هذا الحديث: إنها صديد الميت، زعموا أن المهلة ضرب من القطران، والمهل: ما يتحات من الخبزة من رماد أو غيره (^٢). وقال أبو عبيدة: قوله: الحي أحوج إلى الجديد من الميت. خلاف من يقول: إنهم يتزاورون في أكفانهم فيجب تحسينها، ألا ترى أنه يقول: فإنما هما للمهلة؟ ويشهد لذلك قول حذيفة حين أتى بكفنه ربطتين، قَالَ: لا تغالوا في الكفن؛ الحي أحوج إلى الجديد من الميت، إني لا ألبث إلا يسيرًا حَتَّى أبدل منهما خيرًا منهما أو شرًّا منهما (^٣). ومنه قول ابن الحنفية: ليس للميت من الكفن شيء، إنما هو تكرمة للحي. وأما من خالف هذا فرأى تحسين الأكفان، فروي عن عمر أنه قَالَ: أحسنوا أكفان موتاكم، فإنهم يبعثون فيها يوم القيامة. وعن معاذ بن جبل مثله.\nقلتُ: وأُوِّل الكفن بالعمل؛ لأنه يبلى. وأوصى ابن مسعود أن يكفن في حلة بمائتي درهم (^٤). وفي \"صحيح مسلم\" من حديث جابر مرفوعًا: \"إذا كفَّنَ أحدُكُم أخاهُ فليُحْسِن كَفَنَه\" (^٥) وهو من أفراده. قَالَ ابن المنذر: وبحديث جابر قَالَ الحسن وابن سيرين، وكان إسحاق يقول: يغالي في الكفن إذا كان موسرًا، وإن كان فقيرًا فلا يغالِ به (^٦).\n_________\n(^١) \"غريب الحديث\" ٢/ ٧ - ٨.\n(^٢) \"جمهرة اللغة\" ٢/ ٩٨٨، وانظر: \"الصحاح\" ٥/ ١٨٢٢، و\"لسان العرب\" ٧/ ٤٢٨٨ - ٤٢٨٩.\n(^٣) رواه عبد الرزاق ٣/ ٤٣٢ (٦٢١٠) كتاب: الجنائز، باب: ذكر الكفن والفساطيط.\n(^٤) رواه ابن أبي شيبة ٢/ ٤٦٨ - ٤٦٩ كتاب: الجنائز، باب: ما قالوا في تحسين الكفن، وورى عنهم ذلك أيضًا ابن المنذر في \"الأوسط\" ٥/ ٣٥٩.\n(^٥) \"صحيح مسلم\" (٩٤٣) كتاب: الجنائز، باب: في تحسين كفن الميت.\n(^٦) \"الأوسط\" ٥/ ٣٥٨ - ٣٥٩.","vol":"10","page":183},{"text":"<span data-type='title' id=toc-1112>٩٥ - باب مَوْتِ الفَجْأَةِ بَغْتَةْ</span>\n١٣٨٨ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي هِشَامٌ، عَنْ أَبِيهِ عَنْ عَائِشَةَ ﵂، أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: إِنَّ أُمِّي افْتُلِتَتْ نَفْسُهَا، وَأَظُنُّهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ، فَهَلْ لَهَا أَجْرٌ إِنْ تَصَدَّقْتُ عَنْهَا؟ قَالَ: \"نَعَمْ\". [٢٧٦٠ - مسلم: ١٠٠٤ - فتح: ٢/ ٢٥٤]\nذكر فيه حديث عائشة: أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: إِنَّ أُمِّي افْتُلِتَتْ نَفْسُهَا، وَأَظُنُّهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ، فَهَلْ لَهَا أَجْرٌ إِنْ تَصَدَّقْتُ عَنْهَا؟ قَالَ: \"نَعَمْ\".\nالشرح:\nكأن البخاري أراد تفسير الفجأة بقوله: بغتة. وهو كما قَالَ، وهو بضم الفاء ممدود، وبفتحها مع إسكان الجيم. وهذا الرجل هو سعد ابن عبادة كما نقله أبو عمر، وقد ذكر البخاري فيما سيأتي من حديث ابن عباس أن سعد بن عبادة استفتى رسول الله - ﷺ - في دين كان على أمه توفيت قبل أن تقضيه، فقال: \"اقضه عنها\" (^١).\nولأبي داود: إن امرأة قالت: يا رسول الله، إن أمي افتلتت نفسها. الحديث (^٢).\nولمسلم: إن أمي ماتت وعليها صوم (^٣).\nوللنسائي عن ابن عباس عن سعد بن عبادة أنه قَالَ: قلتُ: يا رسول الله، إن أمي ماتت فأي الصدقة أفضل؟ قَالَ: \"الماء\"، جعله من مسند\n_________\n(^١) برقم (٢٧٦١) كتاب: الوصايا، باب: ما يستحب لمن توفي فجأة أن يتصدقوا عنه.\n(^٢) \"سنن أبي داود\" (٢٨٨١) كتاب: الوصايا، باب: ما جاء فيمن مات عن غير وصية.\n(^٣) \"صحيح مسلم\" (١١٤٨) كتاب: الصيام، باب: قضاء الصيام عن الميت.","vol":"10","page":184},{"text":"سعد (^١). ولمسلم عن أبي هريرة أن رجلًا قَالَ: يا رسول الله، إن أبي مات وترك مالًا ولم يوص، فهل يُكفِّر ذلك عنه أن أتصدق؟ قَالَ: \"نعم\" (^٢).\nفالقصة إذن متعددة، وعند ابن أبي الدنيا من حديث عبيد الله بن الوليد، عن عبد الله بن عبيد بن عمير، عن عائشة: سألت رسول الله عن موت الفجاة فقال: \"راحة المؤمن، وأسف على الفاجر\". ومن حديث أبي كرز عن أنس قَالَ: من أشراط الساعة حفز الموت. قيل: يا أبا حمزة، وما حفز الموت؟ قَالَ: موت الفجأة.\nوفي \"المصنف\" من حديث مجالد عن الشعبي، كان يقال: من اقتراب الساعة موت الفجأة وعن تميم بن سلمة عن رجل من الصحابة: هي أخذة غضب. ومن حديث عبيد بن خالد: هي أخذة أسف. وقال إبراهيم: كانوا يكرهون أخذة كأخذة الأسف. وفي لفظ: كانوا يكرهون موت الفجأة. وعن عائشة وابن مسعود: هي رأفة بالمؤمن وأسف على الفاجر. وقال مجاهد: هي من أشراط الساعة (^٣).\nوالافتلات عند العرب: المباغتة، تقول: مات بغتة. وإنما هو مأخوذ من الفلتة (^٤). والأسف: الغضب. ويحتمل أن يكون ذلك -والله\n_________\n(^١) \"سنن النسائي\" ٦/ ٢٥٤ - ٢٥٥ كتاب: الوصايا، باب: فضل الصدقة عن الميت، ليس عن ابن عباس عن سعد ولكن وجدته عن ابن المسيب عن سعد، وفي أخرى عن الحسن عن سعد.\n(^٢) \"صحيح مسلم\" (١٦٣٠) كتاب: الوصية، باب: وصول ثواب الصدقات إلى الميت.\n(^٣) \"مصنف ابن أبي شيبة\" ٣/ ٥٥ - ٥١ (١٢٠٠٣ - ١٢٠٠٩) كتاب: الجنائز، باب: في موت الفجاة.\n(^٤) انظر: \"الصحاح\" ١/ ٢٦٠، \"لسان العرب\" ٦/ ٣٤٥٥.","vol":"10","page":185},{"text":"أعلم- لما في موت الفجأة من خوف حرمان الوصية، وترك الإعداد للمعاد، والاغترار بالآمال الكاذبة، والتسويف بالتوبة. وقد روي من حديث يزيد الرقاشي عن أنس: كنا نمشي مع رسول الله - ﷺ - فجاء رجل فقال: يا رسول الله، مات فلان. فقال: \"أليس كان معنا آنفًا؟ \" قالوا: بلى. قال: \"سبحان الله! كأنه أخذه على غضب، المحروم من حرم وصيته\" (^١). ذكره ابن أبي الدنيا في كتاب \"ذكر الموت\". وروي عن عبيد بن عمير: توشك المنايا أن تسبق الوصايا.\nوقوله: (فهل لها من أجر إن تصدقت عنها؟ قَالَ: \"نعم\") هو كقوله - ﷺ -: \"إذا ماتَ ابن آدم انقطعَ عملُهُ إلا من ثلاثٍ: صدقة جارية .. \" (^٢) الحديث.\nوقوله: افتلتت. يريد: ماتت فجأة كما سلف، ويجوز ضم (نفسها) ونصبه.\n_________\n(^١) رواه ابن ماجه (٢٧٠٠) كتاب: الوصايا، باب: الحث على الوصية، وأبو يعلى في \"مسنده\" ٧/ ١٥٢ - ١٥٣ (٤١٢٢)، وأورده المنذري في \"الترغيب والترهيب\" ٤/ ١٦٩، وقال: رواه أبو يعلى بإسناد حسن، وابن ماجه مختصرًا، وذكره الهيثمي في \"المجمع\" ٤/ ٢٠٩ باب: الحث على الوصية، وقال: رواه ابن ماجه وأبو يعلى، وإسناده حسن.\nوضعفه الألباني في \"ضعيف الترغيب والترهيب\" برقم (٢٠٣٦).\n(^٢) رواه مسلم برقم (١٦٣١) كتاب: الوصية، باب: ما يلحق الإنسان من الثواب بعد وفاته، والبخاري في \"الأدب المفرد\" ص ٢٦ (٣٨) باب: بر الوالدين بعد موتهما.","vol":"10","page":186},{"text":"<span data-type='title' id=toc-1113>٩٦ - باب مَا جَاءَ فِي قَبْرِ النَّبِيِّ - ﷺ وَأَبِي بَكْرٍ وَعُمَرَ ﵄</span>\n﴿فَأَقْبَرَهُ﴾ [عبس: ٢١] أَقْبَرْتُ الرَّجُلَ: إِذَا جَعَلْتَ لَهُ قَبْرًا، وَقَبَرْتُهُ دَفَنْتُهُ. ﴿كِفَاتًا﴾ [المرسلات: ٢٥] يَكُونُونَ فِيهَا أَحْيَاءً، وَيُدْفَنُونَ فِيهَا أَمْوَاتًا.\n\n١٣٨٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي سُلَيْمَانُ، عَنْ هِشَامٍ، وَحَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنَا أَبُو مَرْوَانَ يَحْيَى بْنُ أَبِي زَكَرِيَّاءَ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ قَالَتْ: إِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيَتَعَذَّرُ فِي مَرَضِهِ \"أَيْنَ أَنَا اليَوْمَ؟ أَيْنَ أَنَا غَدًا؟ \" اسْتِبْطَاءً لِيَوْمِ عَائِشَةَ، فَلَمَّا كَانَ يَوْمِي قَبَضَهُ اللهُ بَيْنَ سَحْرِي وَنَحْرِي، وَدُفِنَ فِي بَيْتِي. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح: ٣/ ٢٥٥]\n\n١٣٩٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ هِلَالٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ - فِي مَرَضِهِ الذِي لَمْ يَقُمْ مِنْهُ: \"لَعَنَ اللهُ اليَهُودَ وَالنَّصَارَى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". لَوْلَا ذَلِكَ أُبْرِزَ قَبْرُهُ، غَيْرَ أَنَّهُ خَشِيَ -أَوْ خُشِيَ- أَنَّ يُتَّخَذَ مَسْجِدًا. وَعَنْ هِلَالٍ قَالَ: كَنَّانِي عُرْوَةُ بْنُ الزُّبَيْرِ وَلَمْ يُولَدْ لِي. [انظر: ٤٣٥ - مسلم: ٥٢٩ - فتح: ٣/ ٢٥٥]\nحَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلِ، أَخْبَرَنَا عَبدُ اللهِ، أَخبَرَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ سُفْيَانَ التَّمَّارِ أَنَّهُ حَدثهُ أَنَّهُ رَاى قبْرَ النَّبِيِّ - ﷺ - مُسَنَّمَا.\nحَدَّثَنَا فَرْوَةُ، حَدَّثَنَا عَلِيٌّ، عَنْ هِشَامِ بْنِ عُزوَةَ، عَنْ أَبِيهِ، لَمَّا سَقَطَ عَلَيْهِمُ الَحائِطُ فِي زَمَانِ الوَلِيدِ بْنِ عَبْدِ الَملِكِ أَخَذوا فِي بِنَائِهِ، فَبَدَتْ لَهُمْ قَدَمٌ فَفَزِغوا، وَظَنُّوا أنَهَا قَدَمُ النَّبِيِّ - ﷺ -، فَمَا وَجَدُوا أَحَدًا يَعْلَمُ ذَلِكَ، حَتَّى قَالَ لَهُمْ عُرْوَةُ: لَا والله مَا هِيَ قَدَمُ النَّبِيِّ - ﷺ -، مَا هِيَ إِلَّا قَدَمُ عُمَرَ - ﵁ -.\n\n١٣٩١ - وَعَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّهَا أَوْصَتْ عَبْدَ اللهِ بْنَ الزُّبَيْرِ ﵄ لَا تَدْفِنِّي مَعَهُمْ، وَادْفِنِّي مَعَ صَوَاحِبِي بِالبَقِيعِ، لَا أُزَكَّى بِهِ","vol":"10","page":187},{"text":"أَبَدًا. [٧٣٢٧ - فتح: ٣/ ٢٥٥]\n\n١٣٩٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الحَمِيدِ، حَدَّثَنَا حُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَمْرِو بْنِ مَيْمُونٍ الأَوْدِيِّ قَالَ: رَأَيْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ - قَالَ: يَا عَبْدَ اللهِ بْنَ عُمَرَ، اذْهَبْ إِلَي أُمِّ المُؤْمِنِينَ عَائِشَةَ ﵂ فَقُلْ: يَقْرَأُ عُمَرُ بْنُ الخَطَّابِ عَلَيْكِ السَّلَامَ، ثُمَّ سَلْهَا أَنْ أُدْفَنَ مَعَ صَاحِبَيَّ. قَالَتْ: كُنْتُ أُرِيدُهُ لِنَفْسِي، فَلأُوثِرَنَّهُ اليَوْمَ عَلَى نَفْسِي. فَلَمَّا أَقْبَلَ قَالَ لَهُ: مَا لَدَيْكَ؟ قَالَ: أَذِنَتْ لَكَ يَا أَمِيرَ المُؤْمِنِينَ. قَالَ مَا: كَانَ شَيْءٌ أَهَمَّ إِلَيَّ مِنْ ذَلِكَ المَضْجَعِ، فَإِذَا قُبِضْتُ فَاحْمِلُونِي، ثُمَّ سَلِّمُوا ثُمَّ قُلْ: يَسْتَأْذِنُ عُمَرُ بْنُ الخَطَّابِ. فَإِنْ أَذِنَتْ لِي فَادْفِنُونِي، وَإِلاَّ فَرُدُّونِي إِلَي مَقَابِرِ المُسْلِمِينَ، إِنِّي لَا أَعْلَمُ أَحَدًا أَحَقَّ بِهَذَا الأَمْرِ مِنْ هَؤُلَاءِ النَّفَرِ الَّذِينَ تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَهُوَ عَنْهُمْ رَاضٍ، فَمَنِ اسْتَخْلَفُوا بَعْدِي فَهُوَ الخَلِيفَةُ، فَاسْمَعُوا لَهُ وَأَطِيعُوا. فَسَمَّى عُثْمَانَ وَعَلِيًّا وَطَلْحَةَ وَالزُّبَيْرَ وَعَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَسَعْدَ بْنَ أَبِي وَقَّاصٍ، وَوَلَجَ عَلَيْهِ شَابٌّ مِنَ الأَنْصَارِ فَقَالَ: أَبْشِرْ يَا أَمِيرَ المُؤْمِنِينَ بِبُشْرَى اللهِ، كَانَ لَكَ مِنَ القَدَمِ فِي الإِسْلَامِ مَا قَدْ عَلِمْتَ، ثُمَّ اسْتُخْلِفْتَ فَعَدَلْتَ، ثُمَّ الشَّهَادَةُ بَعْدَ هَذَا كُلِّهِ. فَقَالَ: لَيْتَنِي يَا ابْنَ أَخِي، وَذَلِكَ كَفَافًا لَا عَلَيَّ وَلَا لِي، أُوصِي الخَلِيفَةَ مِنْ بَعْدِي بِالمُهَاجِرِينَ الأَوَّلِينَ خَيْرًا، أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ، وَأَنْ يَحْفَظَ لَهُمْ حُرْمَتَهُمْ، وَأُوصِيهِ بِالأَنْصَارِ خَيْرًا الذِينَ تَبَوَّءُوا الدَّارَ وَالإِيمَانَ أَنْ يُقْبَلَ مِنْ مُحْسِنِهِمْ، وَيُعْفَى عَنْ مُسِيئِهِمْ، وَأُوصِيهِ بِذِمَّةِ اللهِ وَذِمَّةِ رَسُولِهِ - ﷺ - أَنْ يُوفَى لَهُمْ بِعَهْدِهِمْ، وَأَنْ يُقَاتَلَ مِنْ وَرَائِهِمْ، وَأَنْ لَا يُكَلَّفُوا فَوْقَ طَاقَتِهِمْ. [٣٠٥٢، ٣١٦٢، ٣٧٠٠، ٤٨٨٨، ٧٢٠٧ - فتح: ٣/ ٢٥٦]\nذكر فيه حديث عائشة: إِنْ كَانَ رَسُولُ اللهِ - ﷺ - ليَتَعَذَّرُ فِي مَرَضِهِ \"أَيْنَ أَنَا اليَوْمَ؟ أَيْنَ أَنَا غَدًا؟ \" اسْتِبْطَاءً ليَوْمِ عَائِشَةَ، فَلَمَّا كَانَ يَوْمِي قَبَضَهُ اللهُ بَيْنَ سَحْرِي وَنَحْرِي، وَدُفِنَ فِي بَيْتِي.\nوعنها: قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ - فِي مَرَضِهِ الذِي لَمْ يَقُمْ مِنْهُ: \"لَعَنَ اللهُ اليَهُودَ وَالنَّصَارى، اَتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِد\". لَوْلَا ذَلِكَ أُبْرِزَ قَبْرُهُ،","vol":"10","page":188},{"text":"غَيْرَ أَنَّهُ خَشِيَ -أَوْ خُشِيَ- أَنَّ يُتَّخَذَ مَسْجِدًا.\nوَعَنْ هِلَالٍ الراوي عن عروة قَالَ: كَنَّانِي عُرْوَةُ بْنُ الزُّبَيْرِ وَلَمْ يُولَدْ لِي.\nوحديث سُفْيَانَ التَّمَّارِ: أَنَّهُ رَأى قَبْرَ النَّبِيِّ - ﷺ - مُسَنَّمًا.\nوعَنْ عُرْوَه (^١)، لَمَّا سَقَطَ عَلَيْهِمُ الحَائِطُ فِي زَمَانِ الوَليدِ أخذنا فِي بِنَائِهِ، فَبَدَتْ لَهُمْ قَدَمٌ. فَفَزِعُوا، وَظَنُّوا أَنَّهَا قَدَمُ رسول الله - ﷺ -، فَمَا وَجَدُوا أَحَدًا يَعْلَمُ ذَلِكَ، حَتَّى قَالَ لَهُمْ عُرْوَةُ: لَا والله مَا هِيَ قَدَمُ رسول الله - ﷺ -، مَا هِيَ إِلَّا قَدَمُ عُمَرَ - ﵁ -.\nوَعَنْ هِشَامٍ (^٢) بن عروةَ، عَنْ أَبِيهِ، أنَّ عَائِشَةَ أَوْصَتْ عَبْدَ اللهِ بْنَ الزُّبَيْرِ لَا تَدْفِنِّي مَعَهُمْ، وَادْفِنِّي مَعَ صَوَاحِبِي بِالبَقِيعِ، لَا أُزَكَّى بِهِ أَبَدًا.\nوحديث عُمر أنَّه قال لابنه عبد الله: اذْهَبْ إِلَي عَائِشَةَ فَقُلْ: يَقْرَأُ عُمَرُ عَلَيْكِ السَّلَامَ .. الحديث في دفنِهِ مع صاحبيه.\nالشرح:\nغرض البخاري في هذا الباب، أن يبينَ فَضْلَ أبي بكر وعُمَر ﵄ بما لا يشاركهما فيه أحد، وذلك أنهما كانا وزيريه في حال حياته، وصارا ضجيعيه بعد مماته، فضيلة خصهما الله بها، وكرامة حباهما بها لم تحصل لأحد، ألا ترى وصية عائشة إلى ابن الزبير أن لا يدفنها معهم خشية أن تزكى بذلك، وهذا من تواضعها، وإقرارها بالحق لأهله، وإيثارها به على نفسها من هو أفضل منها، ولم تر أن تزكى بدفنها مع رسول الله - ﷺ - ورأت عمر لذلك أهلًا، فمجاورتهما مَلْحَده لا يشبهه فضل، وأيضًا لقرب طينتهما من طينته.\n_________\n(^١) ورد في الأصل فوق هذِه الكلمة: مسند.\n(^٢) ورد في الأصل فوق هذِه الكلمة: معلق.","vol":"10","page":189},{"text":"ففي حديث أبي سعيد الخدري مر رسول الله - ﷺ - بجنازة عند قبر فقال: \"قَبْرُ من هذا؟ \" فقال: فلان الحبشي. فقال - ﷺ -: \"لا إله إلا الله، سِيْقَ مِنْ أرضِه وسَمائه إلى تربتِه التي منها خُلِقَ\". قَالَ الحاكم: صحيح الإسناد (^١)، وله شواهد أكثرها صحيحة. وإنما أستاذنها عمر في ذلك ورغب إليها فيه؛ لأن الموضع كان بيتها، ولها فيه حق، ولها أن تُؤثر به نفسها لذلك، فآثرت به عُمر، وقد كانت عائشة رأتْ رؤيا دلتها على ما فعلت، حين رأت ثلاثة أقمار سقطن في حجرها، فقصتها على والدها لما توفي رسول الله - ﷺ -، ودفن في بيتها. فقال لها أبو بكر: هذا أول أقمارك وهو خيرها (^٢).\nففيه من الفقه: الحرص على مجاورة الموتى الصالحين في القبور، طمعًا أن ينزل عليهم رحمة تصيب جيرانهم، أو رغبة أن ينالهم دعاء من يزور قبورهم من الصالحين.\nوقول عمر: (إذا قُبِضت فاحملوني، ثم قل: يستأذن عمر). فيه من الفقه: أن من وعد بعدةٍ أنه يجوز له الرجوع فيها، ولا يُقْضَى عليه بالوفاء بها؛ لأن عمر لو علم أن عائشة لا يجوز لها أن ترجع في عدتها ما قَالَ ذلك، وسيأتي بسط ذلك في الهبة إن شاء الله.\n_________\n(^١) \"المستدرك\" ١/ ٣٦٦ - ٣٦٧ كتاب: الجنائز، قال الذهبي: صحيح وأنيس ثقة، وله شواهد صحيحة.\n(^٢) رواه مالك في \"الموطأ\" ص ١٦٠ (٣٠) كتاب: الجنائز، باب: ما جاء في دفن الميت، وابن سعد في \"الطبقات\" ٢/ ٢٩٣، والطبراني ٢٣/ ٤٧ - ٤٨، وفي \"الأوسط\" ٦/ ٢٦٦ (٦٣٧٣)، والحاكم في \"المستدرك\" ٣/ ٦٠، وفي \"الكبير\" ٤/ ٣٩٥، وصححه على شرط الشيخين.\nوقال الهيثمي في \"المجمع\" ٩/ ٣٨: رواه الطبراني في \"الكبير\" و\"الأوسط\" ورجال \"الكبير\" رجال الصحيح.","vol":"10","page":190},{"text":"وفيه: أن من بحث رسولًا في حاجة مهمة، له أن يسأل الرسول قبل وصوله إليه، وقبل أدائه الرسالة عليه، ولا يعد ذلك من قلة الصبر، ولا يذم فاعله، بل هو من الحرص على الخير؛ لقوله لابنه وهو مقبل: ما لديك؟\nوفيه: أن الخليفة مباح له أن لا يستخلف على المسلمين غيره، اقتداء بالشارع صريحًا، وأن للإمام أن يترك الأمر شورى بين الأمة، إذا علم أن في الناس بعده من يحسن الاختيار للأمة.\nوفيه: إنصاف عمر وإقراره بفضل أصحابه.\nوفيه: أن المدح في الوجه بالحق لا يذم المادح به؛ لأن عمر لم ينه الأنصاري حين ذكر فضائله، فبان بهذا أن المدح في الوجه المنهي عنه، إنما هو المدح بالباطل.\nوقوله: (لا أعلم أحدًا أحق بهذا من هؤلاء النفر) إنما لم يذكر أبا عبيدة؛ لأنه كان قد مات، وسعيد بن زيد كان غائبًا. وقال بعضهم: لم يذكره؛ لأنه كان قريبه وصهره، ففعل كما فعل مع عبد الله بن عمر.\nوفيه: أن الرجل الفاضل ينبغي له أن يخاف على نفسه، ولا يثق بعمله، ويكون الغالب عليه الخشية، ويصغر نفسه؛ لقوله: (ليتنى يا ابن أخي وذلك كفافًا) وقد سُئِلَتَ عائشة عن قوله تعالى: ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ﴾ [المؤمنون: ٦٠]، فقالت: هم الذين يعملون الأعمال الصالحة، ويخافون أن لا تتقبل منهم (^١). وعلى هذا مضى خيار السلف، كانوا من عبادة ربهم بالغاية القصوى ويعدون أنفسهم\n_________\n(^١) رواه الطبري في \"تفسيره\" ٩/ ٢٢٥ (٢٥٥٥٨)، وذكره البغوي في \"معالم التنزيل\" ٥/ ٤٢١.","vol":"10","page":191},{"text":"في الغاية السفلى؛ خوفًا على أنفسهم، ويستقلون لربهم ما يستكثره أهل الاغترار.\nوقد ثبت عن عمر، أنه تناول تبنة من الأرض وقال: يا ليتني هذِه التبنة، يا ليتني لم أك شيئًا، يا ليت أمي لم تلدني، يا ليتني كنت نسيًا منسيا، وقال: لو كانت لي الدنيا لافتديت بها من النار ولم أرها (^١).\nوقال قتادة: قَالَ الصديق وددت أني خضرة أكلتني الدواب (^٢).\nوقالت عائشة عند موتها: وددت أني كنت نسيًا منسيا (^٣). وقال أبو عبيدة: وددت أني كبش فيذبحني أهلي، فيأكلون لحمي ويحتسون مرقي. وقال عمران بن حصين: وددت أني رماد على أكمة نسفتني الرياح في يوم عاصف (^٤). ذكره أجمع الطبري، ويأتي إن شاء الله تعالى في الزهد في باب الخوف من الله، زيادة فيه.\nوفيه: أن الرجل الفاضل والعالم ينبغي له نصح الخليفة، وأن يوصيه بالعدل وحسن السيرة في من ولاه الله رقابهم من الأمة، وأن يحضه على مراعاة أمور المسلمين، وتفقد أحوالهم، وأن يعرفَ الحقَّ لأهله.\nوفيه: أن الرجل الفاضل ينبغي له أن تُقَال عثرته، ويُتَجَاوز عنه؛\n_________\n(^١) رواه ابن المبارك في \"الزهد\" ص ٧٩ (٢٣٤) باب: تعظيم ذكر الله -﷿-، وابن أبي شيبة في \"المصنف\" ٧/ ١١٧ (٣٤٤٦٩) كتاب: الزهد، كلام عمر بن الخطاب، والبيهقي في \"شعب الإيمان\" ١/ ٤٨٦ (٧٨٩).\n(^٢) رواه ابن سعد في \"الطبقات\" ٣/ ١٩٨.\n(^٣) رواه عبد الرزاق في \"المصنف\" ١١/ ٣٠٧ (٢٠٦١٦) باب: أكثر أهل الجنة والنار، والبيهقي في \"الشعب\" ١/ ٤٨٦ (٧٩١) باب: في الخوف من الله تعالى.\n(^٤) رواه ابن المبارك في \"الزهد\" ص ٨١ (٢٤١) باب: تعظيم ذكر الله -﷿-، وعبد الرزاق في \"المصنف\" ١١/ ٣٠٧ (٢٠٦١٥)، والبيهقي في \"الشعب\" ١/ ٤٨٦ (٧٩٠).","vol":"10","page":192},{"text":"لقوله في الأنصار: (أن يعْفي عَنْ مُسِيئِهِمْ)، فيما لم يكن لله فيه حد، ولا للمسلمين حق. ويشبه ذلك قوله - ﷺ -: \"أقيلوا ذَوي الهيئات زلاتهم\" (^١) فسره أهل العلم أن ذوي الهيئات أهل الصلاح والفضل، الذين يكون من أحدهم الزَّلَّة والفلتة في سب رجل من غير حد مما يجب في مثله الأدب، فيتجاوز له عن ذلك؛ لفضله، ولأن مثل ذلك لم يعهد منه (^٢).\nوفي استبطاء الشارع يوم عائشة من الفقه: أنه يجوز للفاضل الميل في المحبة إلى بعض أهله أكثر من بعض، وأنه لا إثم عليه في ذلك، إذا عدل بينهن في النفقة والقسمة، وقد بينت عائشة العلة في البناء على قبره وتحظيره، وذلك خشية أن يتخذ مسجدًا.\nوقول سفيان: إنه رأى قبره - ﷺ - مسنمًا، قد روي ذلك عن غيره، قَالَ إبراهيم النخعي: أخبرني من رأى قبر رسول الله - ﷺ - وصاحبيه مسنمة ناشزة من الأرض، عليها مرمر أبيض. وقال الشعبي: رأيت قبور شهداء أحد مسنمة، وكذا فعل بقبر ابن عمر وابن عباس (^٣).\n_________\n(^١) رواه أبو يعلى في \"مسنده\" ٨/ ٣٦٣ (٤٩٥٣)، وابن حبان في \"صحيحه\" ١/ ٢٩٦ (٩٤) كتاب: العلم، والبيهقي في \"السنن الكبرى\" ٨/ ٣٣٤ كتاب: الأشربة، باب: الإمام يعفو عن ذوي الهيئات زلاتهم ما لم تكن حدًا.\n(^٢) تعليق بهامش الأصل بخط سبط: وقد ذكر الشيخ عز الدين بن عبد السلام في القواعد الكبرى أن الصغيرة إذا حدثت من بعض أولياء الله تعالى لا يجوز للأئمة والحكام تعزيرهم عليها بل تقال عثرتهم وتُستر زلتهم، وقد جهل أكثر الناس فزعموا أن الولاية تسقط بالصغيرة، ذكر ذلك في أوائل الفصل المعقود لبيان التسميع بالعبادات وهو نحو ثلث الكتاب، وهذا وغيره وارد على ما قال الفقهاء في التعزير أنه مشروع في كل معصية ليس بها حَد ولا كفَّارة.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٣/ ٥٠٤ - ٥٠٥ (٦٤٩٠) كتاب: الجنائز، باب: الحدث والبنيان، وابن أبي شيبة في \"المصنف\" ٣/ ٢٣ - ٢٤ (١١٧٣٥ - ١١٧٣٦) كتاب: الجنائز، ما قالوا في القبر يُسنمّ.","vol":"10","page":193},{"text":"وقال الليث: حَدَّثَني يزيد بن أبي حبيب أنه يستحب أن تسنم القبور ولا ترفع ولا يكون عليه تراب كثير، وهو قول الكوفيين والثوري ومالك وأحمد، واختاره جماعة من أصحابنا، ومنهم المزني، أن القبور تسنم؛ لأنه أمنع من الجلوس عليها، واحتجوا بما سلف (^١).\nوقال أشهب وابن حبيب: أحب إلى أن يسنم القبر، وإن رفع فلا بأس (^٢). وقال طاوس: كان يعجبهم أن يرفع القبر شيئًا حَتَّى يعلم أنه قبر.\nوقال الشافعي: تسطح القبور ولا تبنى ولا ترفع، تكون على وجه الأرض نحوًا من شبر. قَالَ: وبلغنا أن النبي - ﷺ - سطح قبر ابنه إبراهيم، وأن مقبرة المهاجرين والأنصار مسطحة قبورهم (^٣).\nوقال أبو مجلز: تسوية القبور من السنة (^٤)، واحتج أيضًا بحديث القاسم بن محمد قَالَ: رأيت قبر النبي - ﷺ - وصاحبيه، لا مشرفة ولا لاطئة، مبطوحة ببطحاء العرصة الحمراء. رواه أبو داود، وقال الحاكم: صحيح الإسناد. وفي رواية الحاكم: فرأيت رسول الله - ﷺ - مقدمًا، وأبا بكر رأسه بين كتفي النبي - ﷺ -، وعمر رأسه عن رجل النبي - ﷺ - (^٥). وأجابوا عن خبر سفيان التمار، بأنه أولًا كان مسطحًا،\n_________\n(^١) انظر: \"البناية\" ٣/ ٣٠١، \"المنتقى\" ٢/ ٢٢، \"المغني\" ٣/ ٤٣٧، \"المجموع\" ٥/ ٢٦٥.\n(^٢) وفيما ذكره عن ابن حبيب نظر، فإن ابن حبيب يقول: أحب إليّ أن يُسَنَّم ولا يرفع، انظر: \"النوادر والزيادات\" ١/ ٦٥٠، \"المنتقى\" ٢/ ٢٢، \"الذخيرة\" ٢/ ٤٧٩.\n(^٣) \"الأم\" ١/ ٢٤٢.\n(^٤) رواه ابن أي شيبة في \"المصنف\" ٣/ ٣٠ (١١٧٩٧) كتاب: الجنائز، باب: في تسوية القبر وما جاء فيه.\n(^٥) \"سنن أبي داود\" برقم (٣٢٢٠) كتاب: الجنائز، باب: في تسوية القبر، \"المستدرك\" ١/ ٣٦٩ - ٣٧٠ كتاب: الجنائز، وضعفه الألباني كما في \"ضعيف أبي داود\".","vol":"10","page":194},{"text":"كما قَالَ القاسم، ثم لما سقط الجدار في زمن الوليد بن عبد الملك -وقيل: عمر بن عبد العزيز- جعل مسنمًا. قَالَ البيهقي: حديث القاسم أصح وأولى أن يكون محفوظًا (^١)، وأما قول علي - ﵁ -: أمرني رسول الله - ﷺ - أن لا أدع قبرًا مشرفًا إلا سويته. أخرجه مسلم (^٢)، فالمراد بالتسوية: التسطيح، جمعًا بين الأحاديث.\nوما ذكره البخاري في (أقبرت)، هو بالألف وهو كذلك في اللغة.\nوفي رواية أبي الحسن بحذفها، وما ذكره في تفسير ﴿كِفَاتًا﴾ [المرسلات: ٢٥] فهو ما ذكره أهل اللغة، نص عليه الفراء وغيره (^٣).\nوقال ابن التين: هو قول قتادة. وقال مجاهد: تكفت إذا هم أحياء ويقبرون فيها (^٤). وقال ابن سيده: عندي أن الكفات في الآية مصدر من كفت (^٥).\nومعنى (لتعذر)، في حديث عائشة، هو كالتمنع والتعسر، ولأبي الحسن بالقاف. قَالَ الداودي: معناه: يسأل عن قدر ما بقي إلى يومها؛ ليهون عليه بعض ما يجد؛ لأن المريض يجد عند بعض أهله ما لا يجده عند غيره من الإنس والسكون.\nوالسَحَر -بفتح السين والحاء، وبإسكانها، وبضم السين وإسكان الحاء- ما التزم بالحلقوم والمريء من أعلى البطن. والسحر أيضًا: الرئة، والجمع سحور، ذكره ابن سيده (^٦).\n_________\n(^١) \"السنن الكبرى\" ٣/ ٤ - ٤ كتاب: الجنائز، باب: من قال بتسنيم القبور.\n(^٢) \"صحيح مسلم\" (٩٦٩) كتاب: الجنائز، باب: الأمر بتسوية القبر.\n(^٣) \"معاني القرآن\" ٣/ ٢٢٤.\n(^٤) رواه الطبري في \"تفسيره\" ١٢/ ٣٨٥ - ٣٨٦ (٣٥٩٥٠ - ٣٥٩٥١).\n(^٥) \"المحكم\" ٦/ ٤٨١.\n(^٦) \"المحكم\" ٣/ ١٣٣.","vol":"10","page":195},{"text":"وفي \"غريب ابن قتيبة\": بلغني عن ابن عمارة بن عقيل بن بلال بن جرير أنه قَالَ: إنما هو شجري -بالشين والجيم-، فسئل عن ذلك فشبك بين أصابعه، وقدمها من صدره، كأنه يضم شيئًا إليه، أراد أنه قبض، وقد ضمته بيديها إلى نحرها وصدرها (^١).\nوالشجر: التشبيك، وفي \"المخصص\": الشجر: طرف اللحيين.\nوقيل: هو الذقن بعينه، حيث اشتجر طرفا اللحيين من أسفل. وقيل: هو مؤخر الفم. وفي حديث آخر: مات بين حاقنتي وذاقنتي (^٢)، وهو نحوه.\nوقولها: (ودفن في بيتي) نسبت البيت إليها لقوله تعالى: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ [الأحزاب: ٣٣]؛ لأن البيوت كانت لرسول الله - ﷺ -، وهذا كله من فضلها، وكان هذا الكلام خرج منها في موطن هضمت فيه من حقها لو سئلت فأتت بالحديث على وجهه.\nو(هلال) المذكور في حديث عائشة هو ابن أبي حميد ويقال: ابن حميد، وفي الترمذي ابن مقلاص الجهني (^٣). وقيل: ابن عبد الله، وقيل: ابن عبد الرحمن، يكنى أبا عمرو، ويقال: أبو أمية، ويقال: أبو الحمراء، الوزان الصيرفي.\nوقوله: (كناني عروة بن الزبير ولم يولد لي) فعله تبجيلًا وتفاؤلًا، وقد كنى الشارع عائشة بابن أختها عبد الله بن الزبير.\nوأثر سفيان التمار من أفراد البخاري، زاد ابن أبي شيبة: وقبر أبي\n_________\n(^١) \"غريب الحديث\" ٢/ ٤٥٧.\n(^٢) سيأتي برقم (٤٤٣٨) كتاب: المغازي، باب: مرض النبي - ﷺ - ووفاته.\n(^٣) كذا بالأصل، وعند الترمذي (٢٥٢٠): الصيرفي.","vol":"10","page":196},{"text":"بكر وعمر مسنمين (^١). وكذا أخرجه أبو نعيم عن سفيان بن دينار التمار قَالَ: دخلت … فذكره، وفي \"تاريخ البخاري\": سفيان بن زياد ويقال: ابن دينار التمار العصفري، وفرق بعضهم بين ابن زياد، وابن دينار، كما ذكره الباجي وزعم أنه هو المذكور عند البخاري في الصحيح.\nوقال بعضهم: ابن عبد الملك. ووقع في ابن التين: حذيفة التمار في موضعين، وهو سهو، وكأن البخاري أراد بهذا الأثر بيان مذهبه في ذلك، أو أراد مخالفة حديث علي السالف.\nوفي \"أخبار المدينة\" لابن النجار الحافظ، أن قبره - ﷺ - وقبر صاحبيه في صفة بيت عائشة. قَالَ: وفي البيت موضع قبر في السهوة الشرقية.\nقَالَ سعيد بن المسيب: فيه يدفن عيسى بن مريم - ﷺ - (^٢)، وعن عبد الله بن سلام قال: يدفن عيسى مع رسول الله - ﷺ -، فيكون قبره رابعًا (^٣). وعن عثمان بن نسطاس قَالَ: رأيت قبر النبي - ﷺ - لما هدمه عمر بن عبد العزيز مرتفعًا نحو أربعة أصابع، ورأيت قبر أبي بكر وراء قبر رسول الله - ﷺ -، وقبر عمر أسفل.\nوعن عمرة، عن عائشة قالت: رأس النبي - ﷺ - مما يلي الغرب،\n_________\n(^١) \"المصنف\" ٣/ ٢٣ (١٧٣٣) كتاب: الجنائز، ما قالوا في القبر يسنم.\n(^٢) ذكره ابن حجر في \"الفتح\" ٧/ ٦٦، وعزاه إلى \"أخبار المدينة\" من وجه ضعيف عن سعيد بن المسيب قال: إن قبور الثلاثة في صفة بيت عائشة، وهناك موضع قبر يدفن فيه عيسى - ﵇ -.\n(^٣) رواه الترمذي (٣٦١٧) كتاب: المناقب، باب: في فضل النبي - ﷺ -، وقال: هذا حديث حسن غريب، وذكره الهيثمي في \"مجمع الزوائد\" ٨/ ٢٠٦، وقال: رواه الطبراني، وفيه: عثمان بن الضحاك، وثقه ابن حبان، وضعفه أبو داود، وقد ذكر المزي هذا في ترجمته وعزاه إلى الترمذي وقال: حسن، ولم أجده في الأطراف والله أعلم. وضعفه الألباني في \"ضعيف الترمذي\".","vol":"10","page":197},{"text":"ورأس أبي بكر عند رجليه، وعمر خلف ظهره. وعن نافع بن أبي نعيم: قبر النبي - ﷺ - أمامهما إلى القبلة مقدمًا، ثم قبر أبي بكر حذاء منكبي رسول الله - ﷺ -، وقبر عمر حذاء منكبي أبي بكر.\nوعن محمد بن المنكدر قَالَ: قبر النبي - ﷺ - هكذا وأبو بكر خلفه، وقبر عمر عند رجلي رسول الله - ﷺ -. وقال ابن عقيل: قبر أبي بكر عند رجليه - ﷺ -، وقبر عمر عند رجلي أبي بكر.\nوقال ابن التين: يقال: إن أبا بكر خلف رسول الله - ﷺ - قد جاوز مَلْحَدُهُ مَلحَدَ رسول الله - ﷺ -، ورأس عمر عند رجلي أبي بكر قد (جازت) (^١) رجلاه رجلي رسول الله - ﷺ -.\nوقد ذكر في صفة قبورهم أقوال:\nفالأكثر - وقيل: هكذا - وقيل: هكذا\nالنبي - النبي - النبي\nأبو بكر - أبو بكر عمر - أبو بكر\nعمر- - عمر\nوقوله: (عن هشام، عن أبيه، عن عائشة) ذكر خلف وأبو نعيم الحافظ أن البخاري رواه عن فروة، كالحديث قبله في سقط الجدار، وأخرجه البخاري أيضًا في الاعتصام مسندًا عن عبيد بن إسماعيل، عن أبي أسامة، عن هشام. بزيادة: وعن هشام، عن أبيه: أن عمر أرسل إلى عائشة، ائذني لي أن أدفن مع صاحبي (^٢)، وفي \"الإكليل\" عن وردان، وهو الذي بني بيت عائشة لما سقط شقه الشرقي أيام\n_________\n(^١) في الأصل: جاءت.\n(^٢) سيأتي برقم (٧٣٢٨) باب: ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم.","vol":"10","page":198},{"text":"عمر بن عبد العزيز: وأن القدمين لما بدتا، قَالَ سالم بن عبد الله: أيها الأمير هذان قدما جدي وجدك عمر. فتحصلنا على قولين:\nأحدهما: أن قائل ذلك عروة، وذا في البخاري.\nثانيهما: أنه سالم، وذا هنا.\nوقال أبو الفرج الأموي في \"تاريخه\": وردان هذا أبو امرأة أشعب الطامع. وفي \"الطبقات\" قَالَ مالك: قسم بيت عائشة ثلثين، قسم فيه القبر، وقسم كان يكون فيه عائشة، وبينهما حائط فكانت عائشة ربما دخلت جنب القبر فضلًا، فلما دفن عمر لم تدخله إلا وهي جامعة عليها ثيابها.\nقَالَ عمرو بن دينار، وعبيد الله بن أبي يزيد: لم يكن على عهد رسول الله - ﷺ - على بيت النبي حائط، فكان أول من بني عليه جدارًا عمر بن الخطاب. قَالَ عبيد الله: كان جداره قصيرًا، ثم بناه عبد الله ابن الزبير، وزاد فيه (^١).\n(وقال ابن النجار) (^٢): سقط جدار الحجرة بما يلي موضع الجنائز، في زمان عمر، فظهرت القبور، فما رئي باكيًا أكثر من يومئذ. فأمر عمر بقباطي يستر بها الموضع، وأمر ابن وردان أن يكشف عن الأساس، فلما بدت القدمان قام عمر فزعًا فقال له عبيد الله بن عبد الله بن عمر -وكان حاضرًا- أيها الأمير لا ترع، فهما قدما جدك عمر، ضاق البيت عنه، فحفر له في الأساس. فقال عمر: يا ابن وردان، غط ما رأيت. ففعل.\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٢٩٤.\n(^٢) في الأصل: وقال النجار.","vol":"10","page":199},{"text":"ْوفي رواية أن عمر أمر أبا حفصة مولى عائشة وناسًا معه، فبنوا الجدار وجعلوا فيه كوة، فلما فرغوا منه ورفعوه دخل مزاحم مولى عمر، فقم ما سقط على القبر من التراب، وبنى عمر على الحجرة حاجزًا في سقف المسجد إلى الأرض، وصارت الحجرة في وسطه، وهو على دورانها، فلما ولي المتوكل آزرها بالرخام من حولها، فلما كان في خلافة المقتفي بعد الخمسمائة. جدد التأزير، وجُعِل قامة وبسطة، وعُمِل لها شباك من الصندل والأبنوس وأداره حولها مما يلي السقف. ثم إن الحسن بن أبي الهيجاء صهر الصالح وزير المصريين، عمل لها ستارة من الديبقي الأبيض، مرقومة بالإبريسم الأصفر والأحمر، ثم جاءت من المستضيء بأمر الله ستارة من الأبريسم البنفسجي، وعلى دوران جاماتها مرقوم الخلفاء الأربعة، ثم سلت تلك ونفذت إلى مشهد علي بن أبي طالب وعلقت هذِه، ثم إن الناصر لدين الله نفذ ستارة من الإبريسم الأسود وطرزها، وجاماتها أبيض، فعلقت فوق تلك، ثم لما حجت الجهة الخليفية عملت ستارة على شكل المذكورة، ونفذتها، فعلقت.\nوقول عائشة: (لا تدفني معهم) ذاك كما قَالَ ابن التين، على أنه بقي في البيت موضع ليس فيه أحد. ويعارضه قولها لما طلب منها أن يدفن عمر معهما: أردته لنفسي؛ لأن ظاهره أن البيت ليس فيه غير موضع عمر. وقيل: كان ظنًّا من عائشة.\nوفي \"التكملة\" لابن الأبار من حديث محمد بن عبد الله العمري، ثنا\nسعيد بن طلحة من ولد أبي بكر، عن أبيه، عن جده، عن عائشة قالت: قلتُ للنبي - ﷺ -، إني لا أراني إلا سأكون بعدك، فتأذن لي أن أدفن إلى جانبك؟ قَالَ: \"وأنى لك ذلك الموضع، ما فيه إلا قبرى، وقبر أبي بكر","vol":"10","page":200},{"text":"وعمر، وقبر عيسى ابن مريم\" (^١).\nوقولها: (ادْفِنِّي مَعَ صوَاحِبِي بِالبَقِيعِ، لَا أُزَكَّى بِهِ أَبَدًا) إنما ذلك لئلا يقول الناس: زكت بهم، فتنجو بالدفن معهم، وشبه هذا من القول، وقيل: فعلته تواضعًا لله؛ ليرحمها.\nواستئذان عمر عائشة؛ لأن الرب ﷻ نسب تلك البيوت إلى أزواجه، وهمه أن لا يكون ينال ذلك خوفًا أن يكون قصر به عن اللحاق بهم، لتقصير كان منه، وهذِه صفة المؤمن قَالَ تعالى: ﴿يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ﴾ [المؤمنون: ٦٠].\nوقوله: (لا أعلم أحدًا أحق بهذا الأمر من هؤلاء النفر) يعني: إنه إن أخذ بالأفضل كان أولى، ليس أنه لا يجوز غيره.\nففيه: دلالة على جواز ولاية الفاضل على أفضل منه، حين جعل إليهم أن يولوا من شاءوا منهم. وقال: إن أصابت الخلافة سعدًا فذاك، وإلا فليستعن به الخليفة، وبعضهم أفضل من بعض، ولو لم يجز ذلك لزمه أن يستخلف أفضلهم، وأنه لو لم يفعل لم يجز أن يجعل إليهم أن يولوا من شاءوا منهم، ويدل على جواز ذلك قول أبي بكر: قد رضيت لكم أحد صاحبي هذين. يعني: عمر وأبا عبيدة، وقول عمر لأبي عبيدة: امدد يدك أبايعك (^٢).\nوبيعة سعد وسعيد وابن عمر، معاوية، وهم أفضل منه، وتسليم\n_________\n(^١) أورده ابن حجر في \"الفتح\" ٧/ ٦٦، وقال: حديث لا يثبت.\n(^٢) أخرجه أحمد في \"مسنده\" ١/ ٣٥، و\"فضائل الصحابة\" ٢/ ٩٢٦ (١٢٨٤)، وابن سعد في \"الطبقات\" ٣/ ١٨١، وأورده الهيثمي في \"مجمع الزوائد\" ٥/ ١٨٣ كتاب: الخلافة، باب: الخلفاء الأربعة وقال: رواه أحمد ورجاله رجال الصحيح إلا أن أبا البختري لم يسمع من عمر.","vol":"10","page":201},{"text":"الحسن الأمر إليه، وقوله - ﷺ -: \"ولعل الله أن يُصْلِحَ به بين فئتينِ عظيمتين مِنَ المسلمين\" (^١).\nوبيعة سائر الصحابة لمعاوية بحضرة بقية أهل بدر من قريش، ومن أنفق من قبل الفتح وقاتل. وبيعة ابن عمر ليزيد، وقوله لبنيه: لئن نكث أحدكم بيعته إلا كانت الفيصل بيني وبينه (^٢)، وبيعته لعبد الملك. وأما قوله حين قَالَ معاوية: من أحق بهذا الأمر منا؟ أنه همَّ أن يقول له أحق بذلك من أدخلك فيه كرهًا (^٣). يريد لو كان الفضل لكان ثَمَّ من هو أفضل منه، وبعضهم لا يرى أن يلي أحد بحضرة من هو أفضل منه، والأول أصح؛ لما فيه من الطعن على من سلف.\nوفيه: التعزية لمن يحضره الموت، بما يذكر من صالح عمله، والمهاجرون الأولون الذين صلوا إلى القبلتين وأنفقوا من قبل الفتح وقاتلوا.\nوقوله: ﴿تبوءوا الدار﴾. يعني: المدينة، قدمها عمرو بن عامر حين رأى بسد مأرب ما دله على فساده، فاتخذ المدينة وطنًا، لما أراد الله منب كرامة الأنصار لنصرة نبيه وبالإسلام.\nوقوله: ﴿وَالإِيمَانَ﴾. قَالَ محمد بن الحسن: الإيمان: اسم من أسماء المدينة (^٤)، فإن لم يكن كذلك فيحتمل أن يريد: تبوءوا الدار، وأجابوا\n_________\n(^١) سيأتي برقم (٢٧٠٤) كتاب: الصلح، باب: قول النبي - ﷺ - للحسن بن علي.\n(^٢) سيأتي برقم (٧١١١) كتاب: الفتن، باب: إذا قال عند قوم شيئًا، ثم خرج فقال بخلافه.\n(^٣) سيأتي برقم (٤١٠٨) كتاب: المغازي، باب: غزوة الخندق.\n(^٤) ذكره ابن حجر في \"الفتح\" ٧/ ١١٠ وقال: زعم محمد بن الحسين بن زبالة أن الإيمان اسم من أسماء المدينة، واحتج بالآية، ولا حجة له فيها.","vol":"10","page":202},{"text":"إلى الإيمان من قبل أن يهاجروا إليهم.\nوقوله: (يُقْبَلَ مِنْ مُحْسِنِهِمْ) يقول: يفعل بهم من التلطف والبر ما كان يفعله الرسول - ﷺ - والخليفتان بعده.\nوقوله: (وَيُعْفَى عَنْ مُسِيئِهِمْ) يعني: ما دون الحدود وحقوق الناس.\nوقيل: لأهل المدينة (^١) ذمة العهد الذي له، قَالَ تعالى: ﴿لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً﴾ [التوبة: ٩٠] فالإل: الله. وقيل: القرابة. وقيل: العهد، والذمة: العهد.\n_________\n(^١) تعليق بهامش الأصل: لعله: الذمة.","vol":"10","page":203},{"text":"<span data-type='title' id=toc-1114>٩٧ - باب مَا يُنْهَى مِنْ سَبِّ الأَمْوَاتِ</span>\n١٣٩٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَسُبُّوا الأَمْوَاتَ، فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَي مَا قَدَّمُوا\". وَرَوَاهُ عَبْدُ اللهِ بْنُ عَبْدِ القُدُّوسِ، عَنِ الأَعْمَشِ، وَمُحَمَّدُ بْنُ أَنَسٍ، عَنِ الأَعْمَشِ. تَابَعَهُ عَلِيُّ بْنُ الجَعْدِ، وَابْنُ عَرْعَرَةَ، وَابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ. [٦٥١٦ - فتح: ٣/ ٢٥٨]\nحَدَّثَنَا آدم، ثنَا شعْبَةُ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَسُبُّوا الأَمْوَاتَ، فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَي مَا قَدَّمُوا\". تَابَعَهُ عَلِيُّ بْنُ الجَعْدِ وَابْنُ عَرْعَرَةَ وَابْنُ أَبِي عَدِيِّ، عَنْ شعْبَةَ.\nرواه عبد الله بن عبد القدوس، عن الأعمش، ومحمد بن أنس، عن الأعمش.\nالشرح:\nهذا الحديث قد سلف الكلام عليه في باب الثناء على الميت، وهو من أفراده.\nوقوله: (تَابَعَهُ) يعني: آدم. وهذِه المتابعة رواها أبو نعيم، عن أبي أحمد، عن المنيعي، عن علي بن الجعد. والإسماعيلي، عن أبي جعفر الحلبي، عن علي بن الجعد. وقد أخرجه البخاري في الرقاق عن علي بن الجعد، عن شعبة (^١).\nوقوله: \"فإنَّهُمْ قَدْ أفضَوْا إِلَي مَا قَدَّمُوا\" يعني: قد عاينوا عملهم، وذهب وقت وعظهم، فسبهم أشد من سب الأحياء، قد عاينوا أعمالهم من حسن وقبيح، أحصاه الله ونسوه. وقد يختم لأهل\n_________\n(^١) سيأتي برقم (٦٥١٦) باب: سكرات الموت.","vol":"10","page":204},{"text":"المعاصي من المؤمنين بخاتمة حسنة تخفي عن الناس، فمن سبهم فقد أثم. وقد جاء أنه لا يجب القطع على أحد بجنة ولا نار. وقد قَالَ - ﷺ - في الميت الذي شُهد له بالجنة: \"والله ما أدْري وأنا رَسُولُ الله ما يُفْعَلُ بي\" (^١) فلهذا أمسك عن الموتى.\nوإنما ذكر الرب تعالى خطايا من سلف تتلى؛ لأنه على وجه الوعظ لخلقه ليُري المذنبين أنه عاقب أصفياءه على الفلتة من الذنوب؛ ليحذر الناس المعاصي، ويعلموا أنهم أحق بالعقاب من الأصفياء فينزجروا، وأيضًا فإن لوم تلك الذنوب (^٢) سقطت عن الأصفياء بالإعلام، فما بالك بامرئ هو تحت المشيئة. وأيضًا فعقابهم على تلك الفلتات في الدنيا رحمة لهم؛ ليلقوه مطهرين. وموتانا بخلاف ذلك لا نعلم ما أفضوا إليه، فلذلك نهينا عن ذكرهم بذنوبهم.\n_________\n(^١) سبق برقم (١٢٤٣) كتاب: الجنائز، باب: الدخول على الميت بعد الموت إذا أدرج في كفنه.\n(^٢) وقع في الأصل هنا: (عن) فكأنها زائدة.","vol":"10","page":205},{"text":"<span data-type='title' id=toc-1115>٩٨ - باب ذِكْرِ شِرَارِ المَوْتَى</span>\n١٣٩٤ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنِي عَمْرُو بْنُ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ أَبُو لَهَبٍ -عَلَيْهِ لَعْنَةُ اللهِ- لِلنَّبِيِّ - ﷺ -: تَبًّا لَكَ سَائِرَ اليَوْمِ. فَنَزَلَتْ: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ [المسد: ١] [انظر: ٣٥٢٥، ٣٥٢٦، ٤٧٧٠، ٤٨٠١، ٤٩٧١، ٤٩٧٢، ٤٩٧٣ - مسلم ٢٠٨]\nذكر فيه عَنِ ابن عَبَّاسٍ قَالَ: قَالَ أَبُو لَهَبٍ لِلنَّبِيِّ - ﷺ -: تَبًّا لَكَ سَائِرَ اليَوْمِ. فَنَزَلَتْ: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾.\nالشرح:\nهذا الحديث يأتي في تفسير سورة الشعراء (^١)، وسورة تبت (^٢)، وفيه: (وقد تب) هكذا قرأها الأعمش. قَالَ الإسماعيلي: هذا الحديث مرسل؛ لأن هذِه الآية الكريمة نزلت بمكة، وكان ابن عباس إذ ذاك صغيرًا. قلتُ: بل قيل: إنه معدوم إذ ذاك.\nوللطبري، عن ابن وهب، عن ابن زيد قَالَ: قَالَ أبو لهب لرسول الله - ﷺ -: ماذا أُعطى يا محمد إن آمنتُ بك؟ قَالَ: \"كما يُعطَى المسلِمُون\" قَالَ: فما لي عليهم فضل! تبًا لهذا الدين. أأكون أنا وهؤلاء سواء؟ فنزلت ﴿تَبَّتْ﴾ قَالَ: خسرت يداه (^٣). واليدان هنا: العمل. ألا تراه يقول: بما عملت أيديهم.\nوفي تفسير ابن عباس نحوه، فنزلت: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ﴾ أي صفرت يداه.\n_________\n(^١) سيأتي برقم (٤٧٧٠) باب: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾.\n(^٢) سيأتي برقم (٤٩٧١) باب: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾.\n(^٣) \"تفسير الطبري\" ١٢/ ٧٣٣ (٣٨٢٥٧).","vol":"10","page":206},{"text":"وقال صاحب \"الأفعال\": تب: ضعف وخسر. وتب: هلك. وفي القرآن: ﴿وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ﴾ [غافر: ٣٧] وتب الإنسان: شاخ.\nوقوله في قراءة الأعمش: (وقد تب) هو خبر بخلاف الأول، فإنه دعاء. وقوله: ﴿وَتَبَّ﴾ ليس بتكرير لما قلناه. وقوله: ﴿مَا أَغْنَى عَنْهُ مَالُهُ﴾ يحتمل أن يكون نفيًا أو استفهامًا. قَالَ مجاهد: ﴿وَمَا كَسَبَ﴾: ولده (^١). وقيل: يبعد أن تكون ما لمن يعقل؛ لأنه لا يقال: كسب ولدًا: ولكن يكون المعنى: وما كسب من ذا وغيره.\nأما فقه الباب: فذكر شرار الموتى من أهل الشرك خاصة جائز؛ لأنه لا شك في أنهم مخلدون في النار، فذكر شرارهم أيسر من حالهم التي صاروا إليها، مع أن في الإعلان بقبيح أفعالهم تقبيحًا لأحوالهم وذمًّا لهم؛ لينتهي الأحياء عن مثل أفعالهم ويحذروها. واعترض على البخاري في تخريجه لهذا الحديث في هذا الباب، وإن كان تبويبه له يدل على أنه أراد به العموم في شرار المؤمنين والكافرين. وحديث أنس: مر بجنازة فأثنوا عليها شرًّا، وافٍ به. فترك الشارع نهيهم عن ثناء الشر، ثم أخبر أنه بذلك الثناء وجبت النار، وقال: \"أنتم شهداء الله في الأرض\" (^٢) فدل ذلك أن للناس أن يذكروا الميت بما فيه من شر إذا كان شره مشهورًا، وكان ممن لا غيبة فيه؛ لشهرة شره. وسلف في باب ثناء الناس على الميت الكلام في الجمع بين هذا الحديث وبين الحديث في الباب قبله.\nوقال ابن المنير: يحتمل أن يريد الخصوص، فطابقت الآية\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٧٣٥ (٣٨٢٦٦).\n(^٢) سلف برقم (١٣٦٧) باب: ثناء الناس على الميت، وأخرجه مسلم (٩٤٩) كتاب: الجنائز، باب: فيمن يثنى عليه خير أو شر من الموتى.","vol":"10","page":207},{"text":"الترجمة، أو يريد العموم قياسًا للمسلم المجاهر بالشر على الكافر؛ لأن المسلم الفاسق لا غيبة له. وقد حمل بعضهم -يعني: ابن بطال (^١) - على البخاري، وظن به النسيان لحديث الجنازة. والظاهر أن البخاري جرى على عادته في الاستنباط الخفي والإحالة في الظاهر الجلي على سبق الأفهام إليه. على أن الآية الكريمة مرتبة، وهي تسمية المذموم، وتغييب الغيبة، وخصوصًا في الكتاب العزيز (^٢).\nواختلف في أبي لهب. هل هو لقب له أو كنية. فالذي عند ابن إسحاق في آخرين أن عبد المطلب لقبه بذلك لحمرة خديه وتوقدها كالجمر.\nوللحاكم -وقال: صحيح الإسناد- أنه - ﷺ - قَالَ للهب بن أبي لهب، واسمه عبد العزى: \"أكلكَ كلبُ الله\" فأكله الأسد (^٣)، وهو دال على أنه كُني بابنه.\nآخر الجنائز.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٣٨٥.\n(^٢) \"المتواري\" ص ١٢٢ - ١٢٣.\n(^٣) \"المستدرك\" ٢/ ٥٣٩ كتاب: التفسير، وصححه الحاكم.","vol":"10","page":208},{"text":"٢٤\nكتاب الزكاة","vol":"10","page":209},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1116>[٢٤ - كتاب الزكاة]</span>\n<span data-type='title' id=toc-1117>١ - باب وُجُوبِ الزَّكَاةِ</span>\nوَقَوْلِ اللهِ تَعَالَى -﷿-: ﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ﴾ [البقرة:٤٣]\nفي حديث هرقل: يَأْمُرُنَا بِالصَّلَاةِ وَالزَّكَاةِ وَالصِّلَةِ وَالعَفَافِ (^١). [انظر: ٧]\n\n١٣٩٥ - حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، عَنْ زَكَرِيَّاءَ بْنِ إِسْحَاقَ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، عَنْ أَبِي مَعْبَدٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مُعَاذًا - ﵁ - إِلَي اليَمَنِ فَقَالَ: \"ادْعُهُمْ إِلَي شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَنِّي رَسُولُ اللهِ، فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللهَ قَدِ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ، تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ\". [١٤٥٨، ١٤٩٦، ٢٤٤٨، ٤٣٤٧، ٧٣٧١، ٧٣٧٢ - مسلم: ١٩ - فتح: ٣/ ٢٦١]\n_________\n(^١) علَّق تحت سبط بقوله: (هذا معنى كلام البخاري لا لفظه).","vol":"10","page":211},{"text":"١٣٩٦ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ ابْنِ عُثْمَانَ بْنِ عَبْدِ اللهِ بْنِ مَوْهَبٍ، عَنْ مُوسَى بْنِ طَلْحَةَ، عَنْ أَبِي أَيُّوبَ ﵁ أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الجَنَّةَ. قَالَ: مَا لَهُ؟ مَا لَهُ؟ وَقَالَ النَّبِيُّ - ﷺ -: \"أَرَبٌ مَالَهُ، تَعْبُدُ اللهَ، وَلَا تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ، وَتُؤْتِي الزَّكَاةَ، وَتَصِلُ الرَّحِمَ\".\nوَقَالَ بَهْزٌ: حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ، وَأَبُوهُ عُثْمَانُ بْن عَبْدِ اللهِ أنَهُمَا سَمِعَا مُوسَى بْنَ طَلْحَةَ، عَنْ أَبِي أيُّوبَ بهذا. قَالَ أَبُو عَبْدِ اللهِ: أَخْشَى أَنْ يَكُونَ مُحَمَّدٌ غَيْرَ مَحْفُوظٍ إِنَّمَا هُوَ عَمْرٌو. [٥٩٨٢، ٥٩٨٣ - مسلم: ١٣ - فتح: ٣/ ٢٦١]\n\n١٣٩٧ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمِ، حَدَّثَنَا وُهَيْبٌ،\nعَنْ يَحْيَى بْنِ سَعِيدِ بْنِ حَيَّانَ، عَنْ أَبِي زُرْعَةَ، عَنْ أبي هُرَيْرَةَ - ﵁أَنَّ أعْرَابِيًّا أَتَى النَّبِيَّ\n- ﷺ - فَقَالَ: دُلَّنِي عَلَى عَمَلِ إِذَا عَمِلْتُهُ دَخَلْتُ الَجنَّةَ. قَالَ: \"تَعْبُدُ اللهَ لَا تُشرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ المَكْتُوبَةَ، وَتُؤَدِّي الزَّكاةَ المَفْرُوضَةَ، وَتَصُومُ رَمَضَانَ\". قَالَ: وَالَّذِي نَفْسِي بِيَدِهِ لَا أَزِيدُ عَلَى هذا. فَلَمَّا وَلَّى قَالَ النَّبِيُّ - ﷺ -: \"مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَي رَجُلٍ مِنْ أَهْلِ الجَنَّةِ فَلْيَنْظُرْ إِلَي هذا\".\nحَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ أَبِي حَيَّانَ قَالَ: أَخْبَرَنِي أَبُو زُرْعَةَ، عَنِ النَّبِيِّ - ﷺ - بهذا. [مسلم: ١٤ - فتح: ٣/ ٢٦١]\n\n١٣٩٨ - حَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَبُو جَمْرَةَ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: قَدِمَ وَفْدُ عَبْدِ القَيْسِ عَلَى النَّبِيِّ - ﷺ - فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّ هَذَا الحَيَّ مِنْ رَبِيعَةَ، قَدْ حَالَتْ بَيْنَنَا وَبَيْنَكَ كُفَّارُ مُضَرَ، وَلَسْنَا نَخْلُصُ إِلَيْكَ إِلَّا فِي الشَّهْرِ الحَرَامِ، فَمُرْنَا بِشَيْءٍ نَأْخُذُهُ عَنْكَ، وَنَدْعُو إِلَيْهِ مَنْ وَرَاءَنَا. قَالَ: \"آمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: الإِيمَانِ بِاللهِ وَشَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللهُ -وَعَقَدَ بِيَدِهِ هَكَذَا - وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَأَنْ تُؤَدُّوا خُمُسَ مَا غَنِمْتُمْ، وَأَنْهَاكُمْ عَنِ الدُّبَّاءِ، وَالحَنْتَمِ، وَالنَّقِيرِ، وَالمُزَفَّتِ\". وَقَالَ سُلَيْمَانُ وَأَبُو النُّعْمَانِ، عَنْ حَمَّادٍ: \"الإِيمَانِ بِاللهِ شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللهُ\". [انظر: ٥٣ - مسلم: ١٧ - فتح: ٣/ ٢٦١]","vol":"10","page":212},{"text":"١٣٩٩ - حَدَّثَنَا أَبُو اليَمَانِ الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: لَمَّا تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَكَانَ أَبُو بَكْرٍ - ﵁ -، وَكَفَرَ مَنْ كَفَرَ مِنَ العَرَبِ فَقَالَ عُمَرُ - ﵁، كَيْفَ تُقَاتِلُ النَّاسَ، وَقَدْ قَالَ رَسُولُ اللهِ - ﷺ -: \"أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلاَّ اللهُ. فَمَنْ قَالَهَا فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ؟ \" [٦٩٢٤، ٧٢٨٤ - مسلم: ٢٠ - فتح: ٣/ ٢٦٢]\n\n١٤٠٠ - فَقَالَ: وَاللهِ لأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ، فَإِنَّ الزَّكَاةَ حَقُّ المَالِ، وَاللهِ لَوْ مَنَعُونِي عَنَاقًا كَانُوا يُؤَدُّونَهَا إِلَي رَسُولِ اللهِ - ﷺ - لَقَاتَلْتُهُمْ عَلَى مَنْعِهَا. قَالَ عُمَرُ - ﵁ -: فَوَاللهِ مَا هُوَ إِلاَّ أَنْ قَدْ شَرَحَ اللهُ صَدْرَ أَبِي بَكْرٍ - ﵁ -، فَعَرَفْتُ أَنَّهُ الحَقُّ. [١٤٥٦، ١٤٥٧، ٦٩٢٥، ٧٢٨٥ - مسلم: ٢٠ - فتح: ٣/ ٢٦٢]\nثمَّ ذَكَرَ حديثَ ابن عباسٍ في بعثِهِ معاذًا إلى اليمن، إلى أنْ قال:\n\" .. فَأعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ، تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ فِي فُقَرَائِهِمْ\".\nوحديث أبي أيوب: أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الجَنَّةَ. وفيه: \"وَتُؤْتي الزَّكاةَ\". ذكره من حديثِ حَفْصِ بْنِ عُمَرَ، ثَنَا شُعْبَةُ، عَنِ (أبي) (^١) عُثْمَانَ بْنِ عَبْدِ اللهِ بْنِ مَوْهَبٍ، عَنْ مُوسَى بْنِ طَلْحَةَ، عَنْ أَبِي أيوبَ. وَقَالَ: قال بَهْزٌ: ثنَا شُعْبَةُ، ثنَا محمدُ بْنُ عُثْمَانَ، وَأَبُوهُ عُثْمَانُ بْنُ عَبْدِ اللهِ أَنَّهُمَا سَمِعَا مُوسَى بْنَ طَلْحَةَ. قَالَ أَبُو عَبْدِ اللهِ: وأَخْشَى أنْ يَكُونَ محمَّدٌ غَيْرَ مَحْفُوظٍ إِنَّمَا هُوَ عَمْروٌ.\nوحديث أبي هريرة، وفيه: \"وتؤدي الزَّكاةَ المفْرُوضة\".\nوحديث ابن عباس: قَدِمَ وَفْدُ عَبْدِ القَيْسِ .. الحديث، وفيه: \"وَإيتَاءِ الزَّكاةِ\".\n_________\n(^١) كذا بالأصل، وفي اليونينية (ابن) وفي نسخة: (محمد بن) وسيأتي تعليق المصنف على هذا الاختلاف.","vol":"10","page":213},{"text":"وحديث أبي هريرة: لَمَّا تُوُفِّيَ رَسُولُ اللهِ - ﷺ -، وَكَفَرَ مَنْ كَفَرَ مِنَ العَرَبِ، وفيه: والله لأُقَاتِلَنَّ مَنْ فرق بَيْنَ الصَّلاةِ وَالزَّكَاةِ .. الحديث.\nالشرح:\nالزكاةُ في اللغة: النَّماء والتطهير، وإن كان في الظاهر قد تنقص.\nوحديث ابن عباس الأول سلف مسندًا في أول الكتاب وغيره (^١).\nوحديثه الثاني أخرجه مسلم، والأربعة (^٢)، وسيأتي في مواضع من\nالكتاب (^٣). وعند مسلم عن أبي معبد، عن ابن عباس، عن معاذ قَالَ: بعثني رسول الله - ﷺ -. جعله من مسند معاذ (^٤).\nوفي \"الإكليل\" للحاكم أن بعثه وبعث أبي موسى عند انصرافه من تبوك سنة تسع، وفي \"الطبقات\" مثله، وأنه في ربيع الآخر (^٥).\nوزعم ابن الحذاء أن هذا كان في هذا الشهر سنة عشر. وقدم في خلافة أبي بكر في الحجة التي حج فيها عمر، وكذا ذكره سيف في \"الردة\"، وبعثه قاضيًا كما قَالَ أبو عمر (^٦). وقال العسكري: واليًا.\n_________\n(^١) سلف برقم (٧) كتاب بدء الوحي، باب: كيف كان بدء الوحي إلى رسول الله - ﷺ -.\n(^٢) \"صحيح مسلم\" برقم ١٩/ ٣١ كتاب: الإيمان، باب: الدعاء إلى الشهادتين وشرائع الإسلام، وأبو داود (١٥٨٤)، والترمذي (٦٢٥)، والنسائي ٥/ ٢ - ٤، وابن ماجه (١٧٨٣).\n(^٣) سيأتي برقم (١٤٥٨) باب: لا تؤخذ كرائم أموال الناس في الصدقة، (١٤٩٦) باب: أخذ الصدقة من الأغنياء، (٢٤٤٨) كتاب: المظالم، باب: الاتقاء والحذر من دعوة المظلوم، و(٤٣٤٧) كتاب: المغازي، باب: بعث أبي موسى، و(٧٣٧١ - ٧٣٧٢) كتاب: التوحيد، باب: ما جاء في دعاء النبي - ﷺ - أمته إلى توحيد الله ﵎.\n(^٤) \"صحيح مسلم\" ١٩/ ٢٩.\n(^٥) \"الطبقات\" ٣/ ٥٨٤.\n(^٦) \"الاستيعاب\" ٣/ ٤٦٠.","vol":"10","page":214},{"text":"وكان قسم اليمن على خمسة: خالد بن سعيد على صنعاء، والمهاجر بن أبي أمية على لبدة، وزياد بن أبيه (^١) على حضرموت، ومعاذ على الجنَد، وأبي موسى على زَبيد وعدن والساحل.\nوحديث أبي أيوب أخرجه البخاري في موضع آخر بلفظ: عرض له في سفر. وفي آخره: دع الناقة (^٢).\nقَالَ الدارقطني: يقال: إن شعبة وهم في اسم ابن عثمان بن موهب فسماه محمدًا، وإنما هو عمرو بن عثمان، والحديث محفوظ عنه، حدث به عن يحيى القطان وأحمد بن عبيد وجماعات عن عمرو بن عثمان (^٣).\nوقال الكلاباذي، والجياني (^٤)، وغيرهما: هو مما عد على شعبة أنه وَهِمَ فيه. وقد خرجه مسلم عن محمد بن نمير، عن أبيه، عن عمرو بن عثمان، ونبه عليه في كتابه \"شيوخ شعبة\".\nوقال البخاري في كتاب الأدب: حَدَّثَني عبد الرحمن، ثنا بهز، عن شعبة، عن ابن عثمان (^٥)، وهو أقرب إلى الصواب.\nوعند مسلم عن محمد بن حاتم، وعبد الرحمن بن بشر، ثنا بهز، أنا شعبة، ثنا محمد بن عثمان وأبوه عثمان (^٦).\n_________\n(^١) في هامش الأصل: صوابه كبير.\n(^٢) هذِه الرواية لم أقف عليها عند البخاري وإنما هي في \"صحيح مسلم\" برقم (١٣) كتاب: الإيمان، باب: بيان الإيمان الذي يُدخل به الجنة، وكذا عزاه ابن حجر إلى مسلم كما في \"الفتح\" ٣/ ٢٦٤، وعزاه أيضًا العيني إلى مسلم في \"عمدة القاري\" ٧/ ١٦٧.\n(^٣) \"علل الدارقطني\" ٦/ ١١٢ - ١١٣.\n(^٤) \"تقييد المهمل\" للجياني ٢/ ٦٠٥.\n(^٥) سيأتي برقم (٥٩٨٣) باب: فضل صلة الرحم.\n(^٦) \"صحيح مسلم\" (١٣) كتاب: الإيمان، باب: بيان الإيمان الذي يدخل به الجنة.","vol":"10","page":215},{"text":"وفي الأول من حديث بدل بن المحبر، أنبأنا شعبة، عن محمد بن عثمان: سمعت موسى، فذكره. ثم قَالَ: قَالَ أبو يحيى: هذا حديث صحيح سمعه شعبة من عثمان بن عبد الله، ومن ابنه محمد بن عثمان، وسمعه محمد، وأبوه عثمان، وأخوه عمرو بن موسى عن أيوب.\nوفيه: رد لقول الدارقطني: الحديث محفوظ عن عمرو.\nوأخرجه النسائي من حديث بهز، عن شعبة، عن محمد بن عثمان، وأبيه عثمان، وكذا رواه أحمد، عن بهز (^١).\nوقال الإسماعيلي: جوده بهز فقال: حَدَّثَنَا شعبة، ثنا محمد بن عثمان، وأبوه عثمان. قَالَ: وانفرد ابن أبي عدي بالرواية، عن محمد، عن أبيه، عن موسى.\nوحديث أبي هريرة قَالَ البخاري في آخره: حَدَّثَنَا مسدد .. إلى أن\nقَالَ: حَدَّثَنِي (أبو زرعة) (^٢) عن النبي - ﷺ - بهذا، كذا هو ثابت في النسخ، وكذا ذكره صاحبا المستخرجين، والحميدي في \"جمعه\" (^٣)، وفي أصل العز الحراني، عن أبي زرعة، عن أبي هريرة.\nوزعم الجياني (^٤) أنه وقع تخليط وَوَهمٌ في رواية أبي أحمد كان عنده، من طريق عفان، عن يحيى بن سعيد بن حيان، أو عن يحيى بن سعيد؛ عن أبي حيان، عن أبي زرعة، عن أبي هريرة. وهو خطأ، إنما الحديث عن وهيب، عن أبي حيان يحيى بن سعيد بن حيان، عن أبي زرعة على ما رواه ابن السكن، وأبو زيد، وسائر الرواة، عن الفربري (^٥).\n_________\n(^١) \"سنن النسائي\" ١/ ٢٣٤ كتاب: الصلاة، ثواب من أقام الصلاة، وأحمد ٥/ ٤١٨.\n(^٢) ورد في الأصل فوق هذِه الكلمة كلمة: تابعي.\n(^٣) انظر: \"الجمع بين الصحيحين\" ٣/ ١٦٨ - ١٦٩.\n(^٤) \"تقييد المهمل\" ٢/ ٦٠٤.\n(^٥) انتهى كلام الجياني.","vol":"10","page":216},{"text":"وهذا الأعرابي هو سعد كما قَالَ ابن الأثير. وفي الطبراني من حديث المغيرة بن سعد بن الأخرم، عن عمه أنه شاك (^١).\nوحديث ابن عباس سلف في الإيمان (^٢).\nوحديث أبي هريرة الأخير فيه هنا: عناقًا، وفي موضع آخر: عقالًا (^٣)، وذكره في مسند الصديق، ويدخل في مسند عمر أيضًا لقوله: إن رسول الله - ﷺ - قَالَ: \"أمرتُ أنْ أقاتِلَ النَّاَس\" وذكره خلف في مسنديهما، وابن عساكر ذكره في مسند عمر. قَالَ الترمذي: ورواه عمران القطان، عن معمر، عن الزهري، عن أنس، عن أبي بكر، وهو خطأ. وقد خولف عمران في روايته عن معمر (^٤).\nوقال النسائي: المحفوظ حديث الزهري عن عبيد الله (^٥).\nإذا تقرر ذلك؛ فالزكاة فرض بنص الكتاب والسنة -وقد ذكر جملة منها في الباب- وإجماع الأمة، وهي الركن الثالث من أركان الإسلام الخمس في الحديث الصحيح: \"بُنِي الإسلامُ عَلَى خَمْسٍ\" (^٦) وهي دعائمه وقواعده لا يتم إسلام من جحد واحدًا منها، ألا ترى فهم الصديق لهذا المعنى.\n_________\n(^١) \"المعجم الكبير\" ٦/ ٤٩ - ٥٠ (٥٤٧٨).\n(^٢) سلف برقم (٥٣) باب: أداء الخمس من الإيمان.\n(^٣) سيأتي برقم (٧٢٨٥) كتاب: الاعتصام، باب: الاقتداء بسنن رسول الله - ﷺ -.\n(^٤) \"سنن الترمذي\" بعد حديث (٢٦٠٧) كتاب: الإيمان، باب: عن رسول الله ما جاء أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله.\n(^٥) \"السنن الكبرى\" ٣/ ٦ كتاب: الجهاد، باب: وجوب الجهاد.\n(^٦) سلف برقم (٨) كتاب: الإيمان، باب: ﴿دُعَاؤُكُمْ﴾ إيمانكم لقوله -﷿-: ﴿قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ﴾ ورواه مسلم (١٦) كتاب: الإيمان، باب: بيان أركان الإسلام ودعائمه العظام.","vol":"10","page":217},{"text":"وقوله: (والله لأُقَاتِلَن مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ، فَإِنَّ الزَّكَاةَ حَقُّ المَالِ) وقام الإجماع على أن جاحدها كافر، فإن منعها بخلًا أخذت قهرًا وعُزِّر، وإن نصب الحرب دونها قوتل اقتداءً بالصديق في أهل الردة (^١).\nوكانت الردة أنواعًا: قوم ارتدوا على ما كانوا عليه من عبادة الأوثان، وقوم آمنوا بمسيلمة، وهم أهل اليمامة، وطائفة منعوا الزكاة وقالوا: ما رجعنا عن ديننا ولكن شححنا على أموالنا، فرأى الصديق قتال الجميع، ووافقه جميع الصحابة بعد أن خالفه عمر في ذلك، ثم بان له صواب قوله، فرجع إليه، فسبى الصديق نساءهم وأموالهم، اجتهادًا منه.\nفلما ولي عمر بعده رأى أن يرد ذراريهم ونساءهم إلى عشائرهم، وفداهم وأطلق سبيلهم، وذلك أيضًا بمحضر الصحابة من غير نكير. والذين رد منهم عمر لم يأبَ أحد منهم الإسلام. وعذر أبا بكر في اجتهاده، وصوب رأيه.\nوقال بعضهم: حكم أبو بكر في أهل الردة بالسبي وأخذ الأموال، وجعلهم كالناقضين. وحكم فيهم عمر بحكم المرتدين، فرد النساء والصغار من الرق إلى عشائرهم كذرية من ارتد فله حكم الإسلام، إلا من تمادى بعد بلوغه.\nوعلى هذا الفقهاء، وبه قَالَ ربيعة، وابن الماجشون، وابن القاسم.\nوذهب أصبغ إلى فعل أبي بكر أنهم كانوا كالناقضين (^٢).\n_________\n(^١) انظر: \"الإقناع في مسائل الإجماع\" ٢/ ٦١٥ - ٦١٨.\n(^٢) انظر: \"النوادر والزيادات\" ١٤/ ٤٩٦، ٤٩٧.","vol":"10","page":218},{"text":"وتأويل أبي بكر مستنبط من قوله -﷿- في الكفار: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ﴾ [التوبة: ٥]، فجعل من لم يلتزم ذلك كله كافرًا يحل دمه وماله وأهله، ولذلك قَالَ: والله لأقاتلن من فرق بين الصلاة والزكاة.\nوقَالَ الداودي: قَالَ أبو هريرة: والله الذي لا إله إلا هو لولا أبو بكر ما عبد الله. قيل له: اتق الله يا أبا هريرة. فكرر اليمين، وقال: لما توفي رسول الله - ﷺ - ارتدت العرب، وكثرت أطماع الناس في المدينة، وإرادته الصحابة على إمساكه لجيش أسامة والكف عمن منع الزكاة، فقال: والله لو لم يتبعني أحد لجاهدتهم بنفسي حَتَّى يعز الله دينه أو تنفرد سالفتي، فاشتد عزم الصحابة حينئذٍ، وقمع الله أهل الباطل بما أرادوه.\nوهذا كله يشهد لتقدم الصديق في العلم ورسوخه فيه، وأن مكانه من العلم ونصرة الإسلام لا يوازيه فيه أحد.\nألا ترى رجوع جماعة الصحابة إلى رأيه في قتال أهل الردة، ولا يجوز عليهم اتباعه تقليدًا له دون تبين الحق لهم، وذلك بأنه احتج عليهم أن الزكاة قرينة الصلاة، وأنها حق المال، وأن من جحد فريضة فقد كفر ولم يعصم دمه ولا ماله، وأنه لا يعصم ذلك إلا بالوفاء بشرائع الإسلام، ولذلك قَالَ عمر: فوالله ما هو إلا أن رأيت أن الله شرح صدر أبي بكر للقتال، فعرفت أنه الحق بما بينه أبو بكر من استدلاله على ذلك، فبان لعمر وللجماعة الحق في قوله: فلذلك اتبعوه.\nوفي الآية التي ذكرها البخاري دليلان على الوجوب:","vol":"10","page":219},{"text":"أحدهما: أنه أمر بإتيانها، والأمر للوجوب.\nالثاني: أنه قرنها بالصلاة وهي الركن الثاني فاقتضى التساوي.\nوبهذه الطريقة احتج الصديق على من ناظره كما أسلفناه. وإنما أمر في حديث معاذ بالدعاء بالشهادة من لم يكن أسلم من أهل الكتاب، وسيأتي هذا مبينًا في حديث معاذ في باب لا تؤخذ الكرائم: \"إِنَّكَ تأتي أَهْلَ كِتَابٍ، فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَيْهِ عِبَادَةُ اللهِ فَإِذَا عَرَفُوا اللهَ فَأَخْبِرْهُمْ أَنَّ اللهَ قَدْ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ\" (^١).\nومعنى حديث معاذ في ترتيب ما يدعوهم إليه أنهم إن جحدوا واحدة من ذلك لم يكونوا مؤمنين، ولم يبين إن امتنعوا ما يكون حكمهم.\nوالحكم أنهم إذا امتنعوا بعد الإقرار بالشهادتين من شيء من ذلك ما سلف. وقال بعضهم: إن حكمهم حكم المرتد. والمعروف من مذهب مالك أنه يقتل (^٢) في ذلك، إلا أن يصلي صلاة واحدة (^٣)، ولم يذكر الحج ولا الصيام.\nقَالَ ابن التين: ولعل ذلك قبل نزول فرضهما.\nقلتُ: هذا غلط؛ فإن بعثه كان في السنة التاسعة أو العاشرة كما سلف، وفُرِضا قبل (^٤). والجواب أنه اقتصر على الثلاثة؛ لتأكدها في ذلك الوقت.\n_________\n(^١) يأتي برقم (١٤٥٨).\n(^٢) في الأصل: يقال، والصواب ما أثبتناه.\n(^٣) انظر: \"الكافي\" ص ٥٨٦.\n(^٤) ورد بهامش الأصل ما نصه: من خط الشيخ: وقع في كلام القرطبي أن الحج فرض في السنة الثانية، وهو غريب انتهى. لعلها الثامنة، فإن الماوردي ذكره كذلك في \"الأحكام السلطانية\".","vol":"10","page":220},{"text":"وفيه: قبول خبر الواحد، ووجوب العمل به (^١)، لكن أبو موسى كان معه.\nوفيه: أنه لا يحكم لإسلام الكافر إلا بالنطق بالشهادتين، وإنما بدأ في المطالبة بهما؛ لأنهما أصله لا يصح شيء من فروعه إلا به، فمن كان منهم غير موحد على التحقيق، كالنصراني فالمطالبة متوجهة إليه بكل واحدة من الشهادتين.\nوأما اليهود فبالجمع بين ما أقر به من التوحيد والإقرار بالرسالة، وأهل اليمن كانوا (يهود) (^٢)؛ لأن ابن إسحاق وغيره ذكروا أن تبعًا تَهوَّد وتبعه على ذلك قومه فاعلمه (^٣).\nونبه - ﷺ - على أنهم أهل كتاب لكثرة حججهم، وأنهم ليسوا كجهال الأعراب.\nوفي قوله: \"افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ\" دلالة أن الوتر ليس بفرض، وهو ظاهر لا إيراد عليه، ومن ناقش فيه فقد غلط. وطاعتهم بالصلاة تحتمل وجهين:\nأحدهما: الإقرار بوجوبها.\nوالثاني: الطاعة بفعلها.\nوالأول أرجح؛ لأن المذكور في الحديث هو الإخبار بالفرضية.\nويترجح الثاني بأن الامتثال كاف.\n_________\n(^١) ورد بهامش الأصل ما نصه: ولا يخرج بذلك عن خبر الواحد.\n(^٢) كذا بالأصل، والجادة أن يقول (يهودًا) لأنه لم يرد بها العلمية وإنما أراد الجمع والله أعلم.\n(^٣) \"سيرة ابن إسحاق\" ٢٩ - ٣٣.","vol":"10","page":221},{"text":"وفيه: أنه ليس في المالِ حقٌّ سِوى الزَّكاة وقد أخرجه مرفوعًا ابن ماجه كذلك، وفي إسناده ضعف (^١)، وهّاه البيهقي (^٢). وفي الترمذي: \"إن في المال حقًّا سوى الزكاة\" وقال: إسناده ليس بذاك (^٣). وذهب جمع منهم مجاهد أنه إذا حصد ألقى لهم من السنبل، وإذا جدوا النخل ألقى لهم من الشماريخ، فإذا كاله زكاه (^٤). وفي \"تفسير الفلاس\" من حديث أبي العالية قال: كانوا يعطون شيئًا سوى الزكاة ثم يسرفوا، فأنزل الله: ﴿وَلَا تُسْرِفُوا﴾ [الأنعام: ١٤٦] (^٥). ومن حديث محمد بن كعب في قوله: ﴿وَآتُوا حَقَّهُ﴾ [الأنعام: ١٤١]. قَالَ: ما قل منه أو كثر (^٦). ومن حديث جعفر بن محمد، عن أبيه ﴿وَآتُوا حَقَّهُ﴾ قَالَ: شيء سوى الحق الواجب (^٧). وعن عطاء: القبضة من الطعام (^٨). ثم ذكر عن يزيد بن الأصم، وإبراهيم نحوه (^٩).\n_________\n(^١) \"سنن ابن ماجه\" (١٧٨٩) كتاب: الزكاة، باب: ما أدي زكاته ليس بكنز، وقال الألباني: ضعيف منكر.\n(^٢) \"السنن الكبرى\" ٤/ ٨٤ - ٨٥ كتاب: الزكاة، باب: الدليل على من أدى فرض الله في الزكاة فليس عليه أكثر منه، وقال: فهذا حديث يعرف بأبي حمزة ميمون الأعور كوفي، وقد جرحه أحمد بن حنبل ويحيى بن معين فمن بعدهما من حفاظ الحديث، والذي يرويه أصحابنا في التعاليق: (ليس في المال حق سوى الزكاة) فلست أحفظ فيه إسنادًا، والذي رويت في معناه ما قدمت ذكره والله أعلم أهـ.\n(^٣) \"سنن الترمذي\" (٦٥٩) كتاب: الزكاة، باب: ما جاء أن في المال حقًّا سوى الزكاة، وضعفه الألباني في \"ضعيف الترمذي\".\n(^٤) رواه الطبري في \"تفسيره\" ٥/ ٣٦٥ (١٣٩٩٨).\n(^٥) رواه الطبري في \"تفسيره\" ٥/ ٣٧٠ عن أبي العالية.\n(^٦) رواه الطبري ٥/ ٣٦٧ (١٤٠٢١) عن محمد بن كعب.\n(^٧) الطبري ٥/ ٣٦٤ (١٣٩٨٨).\n(^٨) الطبري ٥/ ٣٦٤ (١٣٩٨٩).\n(^٩) الطبري ٥/ ٣٦٦ (١٤٠٠٧ - ١٤٠٠٨).","vol":"10","page":222},{"text":"وروى أبو جعفر النحاس عن أبي سعيد مرفوعًا: \"ما سقط من السنبل\" (^١) قَالَ: وقد روي وصح عن علي بن حسين، وهو قول عطية، وأبي عبيد. واحتج بحديث النهي عن حصاد الليل. وحكاه ابن التين عن الشعبي.\nوحكى الأدفوي أقوالًا في الآية: منهم من قَالَ: إنها منسوخة بالزكاة المفروضة. قاله سعيد بن جبير وغيره.\nثانيها: أنه الزكاة المفروضة. قاله أنس وغيره (^٢)، وعزي إلى الشافعي، وفيهما نظر. ومنهم من قَالَ: إنها على الندب.\nوانفرد داود (^٣) فأوجب الزكاة في كل الثمر وكل ما أنبتت الأرض، وهو قول مجاهد، وحماد بن أبي سليمان، وعمر بن عبد العزيز، وإبراهيم النخعي. قَالَ ابن حزم: والسند إليهم في غاية الصحة (^٤).\nوقال أبو حنيفة: في كل هذا الزكاة إلا في الحطب والقضب والحشيش (^٥).\nوقوله: (\"تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فتُرَدُّ فِي فُقَرَائِهِمْ\") استدل به بعضهم على الصرف لأحد الأصناف الثمانية خلافًا للشافعي، وأن الزكاة لا تنقل من موضعها، وبه قَالَ مالك والشافعي (^٦)، وعن مالك الجواز، وهو قول أبي حنيفة (^٧).\n_________\n(^١) \"الناسخ والمنسوخ\" ٢/ ٣٣٣ (٤٨٠).\n(^٢) الطبري ٥/ ٣٦٢ (١٣٩٦٦).\n(^٣) ورد بهامش الأصل ما نصه: يعني من أصحاب المذاهب المتبوعة فإن أراد التفرد الملطق فلا يصح.\n(^٤) \"المحلى\" ٥/ ٢١٢.\n(^٥) انظر: \"البناية\" ٣/ ٤٩٢.\n(^٦) انظر: \"البيان\" ٣/ ٤٣١، \"المعونة\" ١/ ٢٧١.\n(^٧) انظر: \"المدونة\" ١/ ٢٤٥ - ٢٤٦، \"البناية\" ٣/ ٥٦٤ - ٥٦٥.","vol":"10","page":223},{"text":"ومنع أحمد في مسافة القصر (^١).\nوعن الحسن، والنخعي أنهما كرها نقلها إلا لذي قرابة (^٢)، وبه أخذ ابن حبيب. قَالَ: ويكرى على ذلك منها إن شح على دوابه، فإن منعنا النقل لم يقع الموقع عندنا على الأصح.\nوالخلاف للمالكية أيضًا بين سحنون المانع، وابن اللباد المجيز (^٣)، وعليهما ينبني الضمان إذا تلف.\nويدخل في عموم ذلك الطفل والمجنون، وبه قَالَ مالك، والشافعي، وخالف أبو حنيفة (^٤).\nوقال الأوزاعي: في ماله الزكاة غير أن الولي يحصيه، فإذا بلغ أعلمه؛ ليزكي عن نفسه. وقال الثوري: إن شاء اليتيم حينئذٍ زكَّاه (^٥).\nوقال الحسن وابن سيرين: لا زكاة في ماله إلا في زرع أو ضرع.\nوقال أهل العراق: عليه في الأرض والفطر. وقد أفردت المسألة بالتصنيف وذكرت فيها مذاهب عديدة وأدلتها.\nوفيه: أن الزكاة تدفع للمسلمين؛ خلافًا لأبي حنيفة (^٦).\n_________\n(^١) انظر: \"المغني\" ٤/ ١٣١.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٣٩٣ (١٠٣٠٧) كتاب: الزكاة، في الصدقة يخرج بها من بلد إلى بلد من كرهه؛ بلفظ: أنهما كانا يكرهان أن يخرج الزكاة من بلد إلى بلد.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٩١.\n(^٤) انظر: \"الهداية\" ١/ ١٠٣، \"المدونة\" ١/ ٢١٣، \"البيان\" ٣/ ١٣٥.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٢٧.\n(^٦) هذا القول فيه نظر، فقد اتفق الفقهاء كما قال ابن هبيرة: على أنه لا يجوز إخراج الزكاة إلى الكافر، وقال الجوهري: وأجمعوا أن الذمي لا يعطى من زكاة الأموال، ولا من عشور الأرضين، وإن لم يوجد مسلم، إلا أن أبا حنيفة ذهب إلى =","vol":"10","page":224},{"text":"وفيه: أن المديان لا زكاة عليه؛ لأنه قسمهم قسمين. وهو قول أبي حنيفة خلافًا للشافعي في أظهر قوليه (^١).\nوفيه: أن حد ما بين الغني والفقير ما يجب فيه الزكاة. وقال بعضهم: في ألفين، وقال المغيرة، وأهل الكوفة: من له عشرون دينارًا لا يأخذ الزكاة (^٢). وكذلك قَالَ مالك: لا يعطى أكثر من نصاب. وعنه: لا حد في ذلك، إنما هو على اجتهاد المتولي (^٣). والصحيح جواز دفعها لمن له نصاب لا كفاية فيه.\nوقوله: (أخبرني بعمل يدخلني الجنة) يريد ما افترض عليه. قاله ابن التين. ويجوز أن يكون أعم.\nوقوله: \"ما له؟ ما له؟ \" كأنه استعظم سؤاله؛ لأن الأعمال كثيرة.\nوقوله: (قَالَ النبي - ﷺ -: \"أرَبٌ ماله؟ \") قَالَ صاحب \"المطالع\": يروى \"أرِبٌ ماله\" على أنه اسم فاعل مثل حذر. ورواه بعضهم بفتح الراء أي: وضم الباء منونة، وبعضهم بفتح الباء أيضًا. فمن كسر الراء جعله فعلًا بمعنى احتاج فسأل عن حاجته، وقد يكون بمعنى يفطن لما سأله عنه فقال: أرب إذا عقل. وقيل معناه: رجل حاذق سأل عما يعنيه. وقيل: تعجب من حرصه، ومعناه: لله دره، أي: فَعَل فِعْل العقلاء في سؤاله عما جهله. وقيل: هو دعاء عليه، أي: سقطت\n_________\n= أنه يجوز أن يدفع إلى الذمي ما سوى ذلك من الصدقة، كزكاة الفطر والنذور والكفارات، وروي عن أبي يوسف أنه لا يعطى الذمي صدقة واجبة، انظر: \"الإفصاح\" ٣/ ٧٥، و\"نوادر الفقهاء\" ص ٤٨، \"البناية\" ٣/ ٥٤٢، \"الفتاوى الهندية\" ١٨٨١، \"مختصر اختلاف العلماء\" ١/ ٣٨٣.\n(^١) انظر: \"البناية\" ٣/ ٣٥٤، \"روضة الطالبين\" ٢/ ١٩٧.\n(^٢) انظر: \"البناية\" ٣/ ٥٤٦، \"النوادر والزيادات\" ٢/ ٢٨٧.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٨٦، ٢٨٧.","vol":"10","page":225},{"text":"آرابه، وهي أعضاؤه على عادة العرب كعقرى حلقى ونحوه، من غير قصد لوقوعه. ومن قَالَ أرب فمعناه: حاجة به، وتكون ما زائدة، وفي سائر الوجوه استفهامية. ولا وجه لقول أبي ذر: أرب.\nوفسر ابن قتيبة أرِبَ بكسر الراء وفتح الباء بأنه من الآراب مأخوذٌ، أي: الأعضاء، واحدها أرب، ومنه قيل: قطعت أربًا أربًا. أي عضوًا عضوًا (^١). وجاء في رواية: \"أرب ما جاء به؟ \" وإنما كرر قوله \"ما له\"؛ لحبسه زمام ناقته، أو غير ذلك فعله. وفسر الطبري قوله: \"أرَبٌ ما جاء به؟ \" وقال: معناه: لحاجة ما جاءت به، الإرب: الحاجة. و(ما) التي في قوله: \"ما جاء به\" صلة (^٢) في الكلام، كما قَالَ تعالى: ﴿فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ﴾ [النساء: ١٥٥] والمعنى: أرب جاء به. قَالَ ابن بطال: وعلى هذا التقرير تكون (ما) في الحديث زائدة، كأنه قَالَ: أرب له. وهو أحسن من قول ابن قتيبة، والمراد: له حاجة مهمة مفيدة جاءت به، وإلا فسؤاله قال أن له حاجة (^٣).\nوقوله: \"تعبد الله .. \" إلى آخره؛ لم يذكر الحج والصوم. وفيه ما تقدم في حديث معاذ، ولم يذكر الجهاد؛ لأنه ليس بفرض على الأعراب. ذكره الداودي. ولم يذكر لهم التطوع؛ لأنهم كانوا حديثي عهد بإسلام، فاكتفي بالواجب تخفيفًا؛ ولئلا يعتقدوا أن التطوعات واجبة، فتركهم إلى أن تنشرح صدورهم لها فيسهل الأمر.\nوذكر فيه صلة الرحم لحاجة السائل إليه، وذكر في حديث أبي هريرة زيادة الصوم.\n_________\n(^١) \"غريب الحديث\" ١/ ٤٥٧.\n(^٢) ورد في الأصل تحت هذِه الكلمة: أي زائدة.\n(^٣) \"شرح ابن بطال\" ٣/ ٣٩٨.","vol":"10","page":226},{"text":"ويجوز أن يكون السائل فيه هو السائل في حديث أبي أيوب، فإن يكنه فقد عرفت اسمه فيما مضى؛ وقيد فيه الزكاة بالمفروضة؛ وقد وصفها بذلك في قوله: \"هذِه فريضة الصدقة\" (^١) كما ستعلمه.\nوقوله: (لا أزيد على هذا) أي من الفرائض أو أكتفي به عن النوافل.\nويجوز أن يكون المراد: لا أزيد على ما سمعت منك في أدائي لقومي، لأنه وافدهم، وهو لائح.\nوقوله: في حديث ابن عباس: (\"وشَهَادَةِ أَنْ لَا إله إِلَّا اللهُ\") أي: وأن محمدًا رسول الله ولم يذكر فيه الصيام. وفيه ما سلف، وزاد فيه: \"وأداء خُمُس المغنم\".\nوقوله: (وعقد بيده هكذا) قَالَ الداودي جعل ذلك مثلًا للعقد والعهد الذي أخذه الله على عباده في الإسلام، وعلى العروة التي لا انفصام لها.\nوالعَناق -بفتح العين-: الأنثى من ولد المعز ما دون الحول. وقيل عن أهل اللغة: إنها إذا أتى عليها أربعة أشهر، وفصل عن أمه، وقوي على الرعي فهو جدي. والأنثى عناق، حكاه ابن بطال (^٢)، وابن التين.\nوقال الداودي: هي الأنثى من المعز الحديثة قاربت أن تلد أو حملت ولم تضع بعد، أو عند وضعها.\nوالمعروف أن العناق: جذعة. والجذعة لا تحمل، إنما تحمل الثنية فاعلمه.\nوالعقال: صدقة عام، أو الحبل الذي يعقل به البعير قولان، وذُكر\n_________\n(^١) سيأتي برقم (١٤٥٤) كتاب: الزكاة، باب: زكاة الغنم.\n(^٢) \"شرح ابن بطال\" ٣/ ٣٩٣ - ٣٩٤.","vol":"10","page":227},{"text":"ذلك على التقليل؛ لأن العناق لا يؤخذ في الصدقة عند أكثر أهل العلم، ولو كانت عناقًا كلها (^١). والجديد عندنا أن في الصغار صغير (^٢). وبه قَالَ أحمد، ومالك وأبو يوسف وزفر. إلا أن مالكًا وزفر يقولان: لا يجب فيما كبر من جنسها (^٣). وقال ابن التين: بالوجوب قَالَ الفقهاء، خلا محمد بن الحسن فقال: لا شيء فيه (^٤).\nوكان الواقدي يزعم أن التأويل الثاني رأي مالك، وابن أبي ذئب.\nقَالَ أبو عبيد: والأول أشبه عندي.\nوروى ابن وهب، عن مالك أن العقال: الفريضة من الإبل. وقال الخطابي: خُولف أبو عبيد في هذا التفسير، وذهب غير واحد من العلماء إلى أنه ضرب مثل بالقلة كقوله: لا أعطيك ولا درهمًا؛ وليس بسائغ في كلامهم أنه صدقة عام، وأيضًا فإنها منعت مطلقًا. وهم كانوا يتأولون أنهم كانوا مأمورين بدفعها إلى الشارع دون القائم بعده. وقيل: إنه كل ما أخذ من الأصناف من نعم وحب. وقيل: أن يأخذ عين الواجب لا الثمن. وفي رواية لابن الأعرابى: والله لو منعوني جديًا أدوط. قَالَ: والأدوط: الصغير الفك والذقن.\n_________\n(^١) انظر: \"الاستذكار\" ٩/ ٢٢٨.\n(^٢) انظر: \"روضة الطالبين\" ٢/ ١٦٧.\n(^٣) ذكر المصنف ﵀ مالكًا وزفر معهم، باعتبار أنهما يقولان: إن في الصغار زكاة، إلا أنهما كما يقولان: إن في الصغار صغيرة، فإنهما يقولان: إنه لا يؤخذ من الصغار شيئًا، بل يؤخذ مما كبر من جنسها، كما ذكر \"المصنف\" انظر: \"مختصر اختلاف العلماء\" ١/ ٤١٩، \"تحفة الفقهاء\" ١/ ٢٨٨، \"الكافي\" ص ١٠٧، \"المنتقى\" ٢/ ١٤٣، \"عقد الجواهر الثمينة\" ١/ ٢٠٢، \"المغني\" ٤/ ٤٧، \"المحلى\" ٥/ ٢٧٥.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٤١٩، \"تحفة الفقهاء\" ١/ ٢٨٨.","vol":"10","page":228},{"text":"وقال الخطابي في قصة أبي بكر: هذا حديث مشكل لاختصاره في هذِه الرواية، وقد تعلق به الروافض. وقالوا: فيه تناقض، أخبر في أوله بكفر من كفر من العرب، وفي أثنائه: (لأقاتلن من فرق بين الصلاة والزكاة). وهذا يوجب كونهم ثابتين على الدين، وزعموا أن عمر وافقه على الحرب تقليدًا، وكيف استجاز قتلهم، وسبي ذراريهم إن كانوا مسلمين، وإن كانوا مرتدين فكيف تعلق بالفرق بين الصلاة والزكاة، ثم زعموا أن القوم تأولوا: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ [التوبة: ١٠٣] أنها خصوص بالشارع لم يؤمر بأخذها أحد غيره، فإن صلاته (كانت) (^١) سكنًا وتطهيرًا.\nوقال شاعرهم وهو الحطيئة -فيما ذكره المبرد- من أبيات، وعزاها غيره لغيره:\nأطعنا رسول الله ما دام بيننا … فيا عجبا ما بال ملك أبي بكر\nأيورثها بكرًا إذا مات بعده … وتلك لعمرُ الله قاصمة الظهر\nونحن نبين ذلك فنقول: روايات أبي هريرة مختصرة إلا رواية سعيد، عن أبيه كثير، عن أبي هريرة مرفوعًا: \"أمرتُ أنْ أقاتِلَ النَّاسَ .. \" الحديث (^٢)، وفيه: \"ثم حرمت عَلَيّ دماؤهُم وأموالهم\".\n_________\n(^١) من (م).\n(^٢) أخرجه أحمد ٢/ ٣٤٥، والبخاري في \"التاريخ الكبير\" ٧/ ٣٥ - ٣٦، وإسحاق بن راهويه في \"مسنده\" ١/ ٢٩٤ - ٢٩٥ (٢٧٢)، وابن خزيمة في \"صحيحه\" ٤/ ٨ (٢٢٤٨) كتاب: الزكاة، باب: الدليل على أن دم المرء وماله إنما يحرمان، والدارقطني في \"سننه\" ١/ ٢٣١ - ٢٣٢ كتاب: الصلاة، باب: تحريم دمائهم وأموالهم إذا يشهدوا بالشهادتين ويقيموا الصلاة ويؤتوا الزكاة. وابن عدي في \"الكامل\" ٥/ ٣٧٧، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٩٢ (٨)، والحاكم ١/ ٣٨٧ كتاب: الزكاة.","vol":"10","page":229},{"text":"و(كثير) هذا هو ابن عبيد مولى أبي هريرة، أدخله ابن خزيمة في \"صحيحه\" (^١).\nووافقه ابن عمر وأنس من طرق صحاح أن الزكاة كانت شرطًا لحقن الدماء، فثبت أن أبا بكر قاتلهم بالنص لا بالاجتهاد الذي جرى في خبر عبيد الله في البخاري، عن أبي هريرة. ويشبه أن يكون ما ذكره على سبيل الاستظهار في المناظرة بالترجيح. وفي هذا سقوط جميع ما أورده الروافض.\nوالمرتدة صنفان: صنف كفروا وهم أصحاب مسيلمة، ومن نحا نحوهم من إنكار نبوة نبينا، وإياهم عني بقوله: (وكفر من كفر). وصنف أنكروا الزكاة، وقالوا: ما رجعنا عن ديننا، ولكن شححنا على أموالنا، وهم في الحقيقة أهل بغي، ودخلوا في غمار الأولين فأضيف الاسم في الجملة إلى الردة، إذ كانت أعلى الأمرين خطبًا، وصار مبدأ قتال أهل البغي مؤرخًا بأيام علي، إذ كانوا منفردين في عصره لم يخلطوا بأهل شرك.\nولا شك أن من أنكر الزكاة الآن فهو كافر بالإجماع.\nوهذِه الفرقة عذروا لقرب العهد بالزمان الذي غُيرت فيه الأحكام، ووقوع الفترة، وجهلهم أيضًا. وما جرى من السبي فهو راجع إلى الاجتهاد. واستولد علي جارية من سبي بني حنيفة، وولدت له محمدًا الذي يدعى ابن الحنفية، ثم لم ينقرض العصر حَتَّى رأوا خلافه.\nواتفقوا على أن المرتد لا يسبى. وهذا مذهب أصبغ أن من ارتد كمن نقض العهد، وهو تأويل الصديق وجماعة العلماء على ما حكم\n_________\n(^١) \"صحيح ابن خزيمة\" ٤/ ٨ (٢٢٤٨).","vol":"10","page":230},{"text":"به عمر أنهم كالمرتدين، وذلك أن عمر رد النساء والصغار من الرق إلى عشائرهم كذرية من ارتد، إلا من تمادى بعد بلوغه. وإنما أوردوا الخلاف في أولاد المرتدين. وقد قيل: لم يسب أحد من رجالهم. وقد جيء بالأشعث بن قيس، وعيينة بن حصن فأطلقهما، ولم يسترقهما.\nوقيل: كانت الردة على ثلاثة أنواع. وقد سلفت.\nوأوضح ذلك الواقدي في \"الردة\" تأليفه فقال: لما توفي رسول الله - ﷺ - ارتدت العرب، وارتد من جماعة الناس: أسد، وغطفان إلا بني عبس؛ فأما بنو عامر فتربصت مع قادتها، وكانت فزارة قد ارتدت، وبنو حنيفة باليمامة، وارتد أهل البحرين، وبكر بن وائل، وأهل دباء، وأزد عمان، والنمر بن قاسط، وكلب، ومن قاربهم من قضاعة.\nوارتدت عامة بني تميم، وارتدت من بني سُليم عُصية، وعُميرة، وخُفاف، وبنو عمرو بن امرئ القيس، وذكوان، وحارثة.\nوثبت على الإسلام أسلم، وغفار، وجهينة، ومزينة، وأشجع، وكعب بن عمرو من خزاعة، وثقيف، وهذيل، والديل، وكنانة، وأهل السراة، وبجيلة، وخثعم، وطيء، ومن قارب تهامة من هوازن، وجشم، وسعد بن بكر، وعبد القيس، وتجيب، ومذحج إلا بني زبيد، وثبتت هَمْدَان، وأهل صنعاء.\nثم أسند من حديث أبي هريرة قَالَ: لم يرجع رجل من دوس، ولا من أهل السراة كلها. ومن حديث مروان التجيبي قَالَ: لم يرجع رجل واحد من تجيب ولا من همدان، ولا من الأنباء بصنعاء.\nوقال موسى بن عقبة: لما مات رسول الله - ﷺ - رجع عِلْية العرب عن","vol":"10","page":231},{"text":"دينهم: أهل اليمن، وعامة أهل المشرق، وغطفان، وأسد، وبنو عامر، وأشجع. ومسكت طيء بالإسلام.\nوقال سيف في \"الردة\" عن فيروز الديلمي: أول ردة كانت باليمن على عهد رسول الله - ﷺ - على يدي ذي الخمار عبد الله بن كعب وهو الأسود العنسي. وعن عروة: لم يبقَ حي من العرب إلا ارتد ما خلا أهل مكة، والطائف، والقبائل التي أجابت النبي - ﷺ - عام الحديبية ممن حول مكة، والقبائل التي عاتت الله يوم الحديبية. ورابَ عبد القيس وحضرموت بعض الريب، وحسن بلاؤهم واستقاموا. وقال قتادة فيما رواه الحاكم في الردة قَالَ: لما توفي رسول الله - ﷺ - ارتدت العرب كلها إلا ثلاثة مساجد: مكة، والمدينة، والبحرين.\nوأما قوله تعالى: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ [التوبة: ١٠٣] فلا شك أن الخطاب على أنحاء:\nعام: كقوله تعالى: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ [المائدة: ٦] و﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ﴾ [البقرة: ١٨٣].\nوخاص: كقوله: ﴿نَافِلَةً لَكَ﴾ [الإسراء: ٧٩]، و﴿خَالِصَةً لَكَ مِنْ دُونِ المُؤْمِنِينَ﴾ [الأحزاب: ٥٠].\nومواجهة له - ﷺ -، وهو والأمة فيه سواء كقوله: ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ﴾ [الإسراء: ٧٨]، ﴿فَإِذَا قَرَأْتَ القُرْآنَ فَاسْتَعِذْ﴾ [النحل: ٩٨]، ﴿وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ﴾ [النساء: ١٠٢]، و﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ [التو بة: ١٠٣].\nوالفائدة في مواجهته في هذا الخطاب أنه هو الداعي إلى الله، والمبين عنه معنى ما أراد، فقدم اسمه في الخطاب؛ ليكون سلوك","vol":"10","page":232},{"text":"الأمة في الشرائع على حسب ما بينه لهم. وعلى هذا قوله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ [الطلاق: ١]، فافتتح الخطاب بالنبوة، ثم خاطب أمته بالحكم عمومًا، وربما كان الخطاب له والمراد غيره.\nوأما التطهير والتزكية والدعاء من الإمام لصاحب الصدقة فباقٍ غير منقطع، يستحب للإمام والعامل الدعاء للمتصدق بالنماء والبركة في ماله.\nوقوله: (من فرق) هو بتخفيف الراء وتشديدها.\nوفيه: من الفقه -غير ما تقدم-: أخذ الصغائر من الصغائر، وهذا قد سلف، ونحا إليه ابن عبد الحكم، وقال: لولا خلاف قول مالك وأصحابنا لكان بينًا أن يأخذ واحدًا من أوساطها (^١). وقال مالك: فيها ثنية (^٢)، وكذا ذكره الداودي والخطابي عنه. قَالَ ابن التين: والمعروف عن مالك أن جذع المعز يجزئ (خلاف) (^٣) الضحايا. وإنما منع من ذلك ابن حبيب. وأجاب القاضي عبد الوهاب عن هذا الإلزام بأن قَالَ: المراد به عناقًا جذعة.\nوفيه: دليل على أن حول النتاج حول الأمهات، ولو كان يفرد لها بحول لما يوجد السبيل إلى أخذ العناق، وإيجاب الزكاة فيها مطلقًا. وعند أبي حنيفة والشافعي بشرط أن تكون الأمهات نصابًا.\nوفيه: أن الردة لا تسقط عن المرتد الزكاة إذا وجبت في ماله.\nوقوله: \"وحسابُهُ على الله\" أي فيما يسره دون الظاهر من أمره.\n_________\n(^١) انظر: \"عقد الجواهر الثمينة\" ١/ ٢٠٢.\n(^٢) انظر: \"التفريع\" ١/ ٢٨٣، \"عيون المجالس\" ٢/ ٤٨٠.\n(^٣) في الأصل: خلافًا. وفوقها كلمة: كذا.","vol":"10","page":233},{"text":"وفيه: قبول توبة المرتد، وهو قول أكثر العلماء. وذكر عن مالك: لا تقبل توبة المستتر بكفره. وذكر عن أحمد نحوه (^١).\nوقوله: (فعرفت أنه الحق). دال على أن عمر لم يرجع إلى أبي بكر تقليدًا.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٤/ ٥١٨ - ٥١٩، \"المعونة\" ٢/ ٢٩٦، \"المغني\" ١٢/ ٢٦٩.","vol":"10","page":234},{"text":"<span data-type='title' id=toc-1118>٢ - باب البَيْعَةِ عَلَى إِيتَاءِ الزَّكَاةِ</span>\n﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ﴾ [التوبة: ٥]\n\n١٤٠١ - حَدَّثَنَا ابْنُ نُمَيْرٍ قَالَ: حَدَّثَنِي أَبِي، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ قَالَ: قَالَ جَرِيرُ بْنُ عَبْدِ اللهِ: بَايَعْتُ النَّبِيَّ - ﷺ - عَلَى إِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ. [انظر: ٥٨ - مسلم: ٥٦ - فتح: ٣/ ٢٦٧]\nوذكر فيه عن جَرِير بْن عَبْدِ اللهِ: بَايَعْتُ النَّبِيَّ - ﷺ - عَلَى إِقَامِ الصَّلَاةِ، وَاِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ.\nهذا الحديث أخرجه البخاري قبيل كتاب العلم (^١) كما سلف واضحًا، وهذا الباب في معنى الباب الذي قبله.\nوقد أخبر الله تعالى في هذِه الآية أن الأخوة في الدين إنما تستحق بإقام الصلاة، وإيتاء الزكاة. ودل ذلك أنه من لم يقمها فليس بأخ في الدين.\nوفيها حجة للصديق في قتاله لأهل الردة حين منعوا الزكاة. وقد قام الإجماع في الرجل يقضي عليه القاضي بحقٍ لغيره فيمتنع من أدائه: أن واجبًا على القاضي أن يأخذه من ماله، فإن نصب الحرب دونه وامتنع قاتَلَهُ حَتَّى يأخذه منه، وإن أتى القتال على نفسه فشر قتيل. فحق الله الذي أوجبه للمساكين أولى بذلك.\nوذكر النصح لكل مسلم في البيعة مع الصلاة والزكاة يدل (على) (^٢) حاجة جرير وقومه إلى ذلك. وكان جرير رئيس قومه. وقيل: كان جرير\n_________\n(^١) سلف برقم (٥٧) كتاب: الإيمان، باب: قول النبي - ﷺ -: \"الدين النصيحة\".\n(^٢) من (م).","vol":"10","page":235},{"text":"إذا بايع أحدًا يقول له: الذي أخذنا منك أحب إلينا مما أعطيناك. ويخبره الحديث (^١) (^٢).\n_________\n(^١) ورد بهامش الأصل ما نصه: آخر ٤ من ٤ من تجزئة المصنف.\n(^٢) ورد بهامش الأصل ما نصه: ثم بلغ في الحادي عشر كتبه مؤلفه غفر الله له.","vol":"10","page":236},{"text":"<span data-type='title' id=toc-1119>٣ - باب إِثْمِ مَانِعِ الزَّكَاةِ</span>\nوَقَوْلِ اللهِ تَعَالَى ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ﴾ إلى قوله: ﴿تَكْنِزُونَ﴾ [التوبة: ٣٤ - ٣٥]\n\n١٤٠٢ - حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ هُرْمُزَ الأَعْرَجَ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"تَأْتِي الإِبِلُ عَلَى صَاحِبِهَا عَلَى خَيْرِ مَا كَانَتْ، إِذَا هُوَ لَمْ يُعْطِ فِيهَا حَقَّهَا، تَطَؤُهُ بِأَخْفَافِهَا، وَتَأْتِي الغَنَمُ عَلَى صَاحِبِهَا عَلَى خَيْرِ مَا كَانَتْ، إِذَا لَمْ يُعْطِ فِيهَا حَقَّهَا، تَطَؤُهُ بِأَظْلَافِهَا، وَتَنْطَحُهُ بِقُرُونِهَا\". وَقَالَ: \"وَمِنْ حَقِّهَا أَنْ تُحْلَبَ عَلَى المَاءِ\". قَالَ: \"وَلَا يَأْتِي أَحَدُكُمْ يَوْمَ القِيَامَةِ بِشَاةٍ يَحْمِلُهَا عَلَى رَقَبَتِهِ لَهَا يُعَارٌ، فَيَقُولُ: يَا مُحَمَّدُ. فَأَقُول: لَا أَمْلِكُ لَكَ شَيْئًا قَدْ بَلَّغْتُ. وَلَا يَأْتِي بِبَعِيرٍ يَحْمِلُهُ عَلَى رَقَبَتِهِ لَهُ رُغَاءٌ، فَيَقُولُ: يَا مُحَمَّدُ. فَأَقُول: لَا أَمْلِكُ لَكَ شَيْئًا قَدْ بَلَّغْتُ\". [٢٣٧١، ٢٣٧٨، ٣٠٧٣، ٦٩٥٨ - مسلم: ٩٨٧ - فتح: ٣/ ٢٦٧]\n\n١٤٠٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا هَاشِمُ بْنُ القَاسِمِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - \"مَنْ آتَاهُ اللهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ، مُثِّلَ لَهُ يَوْمَ القِيَامَةِ شُجَاعًا أَقْرَعَ، لَهُ زَبِيبَتَانِ، يُطَوَّقُهُ يَوْمَ القِيَامَةِ، ثُمَّ يَأْخُذُ بِلِهْزِمَيْهِ -يَعْنِي: شِدْقَيْهِ- ثُمَّ يَقُولُ: أَنَا مَالُكَ، أَنَا كَنْزُكَ\" ثُمَّ تَلَا: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ﴾ [آل عمران: ١٨٠] الآيَةَ. [٢٣٧١، ٤٥٦٥، ٤٦٥٩، ٦٩٥٧ - مسلم: ٩٨٧ - فتح: ٣/ ٣٦٨]\nذكر فيه حديث أبي هريرة قال النبي - ﷺ -: \"تَأْتِي الإِبِلُ عَلَى صَاحِبِهَا عَلَى خَيرِ مَا كَانَتْ، إِذَا هُوَ لَمْ يُعْطِ فِيهَا حَقَّهَا تَطَؤُهُ بِأَخْفَافِهَا .. \".\nوعنه أيضًا: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ آتَاهُ اللهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ، مُثِّلَ لَهُ ماله يَوْمَ القِيَامَةِ شُجَاعًا أَقْرَعَ .. \".","vol":"10","page":237},{"text":"الشرح:\nجعل أبو العباس الطرقي هذين الحديثين حديثًا واحدًا. ورواه مالك في \"موطئه\" موقوفًا على أبي هريرة (^١). قَالَ أبو عمر: ورواه عبد العزيز ابن أبي سلمة، عن عبد الله بن دينار، عن ابن عمر مرفوعًا -وهذا في النسائي- قَالَ: وهو عندي خطأ، والمحفوظ حديث أبي هريرة، وحديث عبد العزيز خطأ بيّن في الإسناد، ورواية مالك وعبد الرحمن التي في البخاري هي الصحيحة، وهو مرفوع صحيح (^٢).\nأما الآية فقال أبو زكريا يحيى بن زياد النحوي في \"معانيه\": ﴿وَلَا يُنْفِقُونَهَا﴾: إن شئت وجهت الذهب والفضة إلى الكنوز. وقيل المراد بالإنفاق: الزكاة، ويجوز أن يكون محمولًا على الأموال، ويجوز أن نعيده على الفضة، وحذف الذهب؛ لأنه داخل فيها.\nوهذِه الآية قَالَ الأكثرون: إنها في أهل الكتاب. وقيل: عامة.\nوقيل: خاصة في من لم يؤد زكاته من المسلمين، وعامة في المشركين، وهو تأويل البخاري بعد هذا. وقيل: إنها منسوخة بقوله تعالى ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾؛ لأن جمع المال كان محرمًا في أول الإسلام، فلما فرضت الزكاة جاز جمعه. وقد وقع في \"الصحيح\" عن ابن عمر -وقد سُئل عن هذِه الآية- قَالَ: كان هذا قبل أن تفرض الزكاة (^٣).\n_________\n(^١) \"الموطأ\" ص ١٧٤ كتاب: الزكاة، باب: ما جاء في الكنز.\n(^٢) \"الاستذكار\" ٩/ ١٣١.\n(^٣) سيأتي برقم (١٤٠٤) كتاب: الزكاة، باب: ما أدي زكاته فليس بكنز، وبرقم (٤٦٦١) كتاب: التفسير، باب: قوله: ﴿يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ (٣٥)﴾.","vol":"10","page":238},{"text":"وفي أبي داود -بإسناد جيد- عن ابن عباس: لما نزلت هذِه الآية كبر ذلك على المسلمين، فسأل عمر رسول الله - ﷺ - فقال. \"إن الله تعالى لم يفرض الزكاة إلا ليطيب ما بقي من أموالكم\" (^١).\nواستدل بهذِه الآية البخاري على إثم مانعي الزكاة. ومن أداها ليس بداخل فيها. واستدل بها أيضًا على إيجاب الزكاة في سائر الذهب والفضة المطبوع وغيره؛ لعموم اللفظ، وعلى ضم الذهب إلى الفضة، وهو قول الحنفية، فيضم بالقيمة كالعروض. وعند صاحبيه بالأجزاء (^٢).\nوالكنز أصله الضم والجمع، ولا يختص ذلك بالنقدين ألا ترى إلى قوله - ﷺ -: \"ألا أخبركم بخيرِ ما يكنزه المرءُ: المرأة الصالِحة\" (^٣) أي: يضمه لنفسه ويجمعه.\nوقال صاحب \"المحكم\": هو اسم للمال ولما يحرز فيه، وجمعه: كنوز (^٤). وقال في \"المغيث\": هو اسم للمال المدفون. وقيل: هو الذي لا يدرى مَن كنزه. وسيأتي في الباب بعده زيادة على ذلك؛ وعن علي:\n_________\n(^١) \"سنن أبي داود\" (١٦٦٤) كتاب: الزكاة، باب: في حقوق المال. وضعفه الألباني في \"ضعيف أبي داود\" ١٠/ ١٢٨ - ١٢٩ (٢٩٣).\n(^٢) انظر: \"الهداية\" ١/ ١١٣.\n(^٣) رواه أبو داود (١٦٦٤) كتاب: الزكاة، باب: في حقوق المال، وأبو يعلى في \"مسنده\" ٤/ ٣٧٨ (٢٤٩٩)، والحاكم ٢/ ٣٣٣ كتاب: التفسير وقال: هذا حديث صحيح الإسناد ولم يخرجاه، والبيهقي في \"سننه\" ٤/ ٨٣ كتاب: الزكاة، باب: تفسير الكنز الذي ورد الوعيد فيه، وفي \"شعب الإيمان\" ٣/ ١٩٤ (٣٣٠٧)، وابن عبد البر في \"التمهيد\" ١٩/ ١٦٨ مختصرًا، والحديث ضعفه الألباني في \"ضعيف أبي داود\" ١٠/ ١٢٨ - ١٢٩ (٢٩٣).\n(^٤) \"المحكم\" ٦/ ٤٦٠.","vol":"10","page":239},{"text":"أربعة آلاف فما دونها نفقة، فإن زادت فهي كنز أديت زكاة أو لم تؤدِ.\nوظاهره منع آدخار كثير المال؛ وعن أبي أمامة: من خلف بيضاء أو صفراء، كوي بها مغفورًا له أو غير مغفور (^١). حكاه ابن التين.\nوقوله: ﴿فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ﴾ [آل عمران: ٢١] أي: اجعل لهم موضع البشارة، عذابًا أليمًا، أي: مؤلمًا.\nوقوله: (\"على خير ما كانت\") يعني في القوة والسمن، يكون أشد لثقلها وأنكى.\nوقوله: (\"تطَؤُهُ بِأخْفَافِها\") سقطت الواو من \"تطَؤُة\" عند بعض النحويين؛ لشذوذ هذا القول من بين نظائره في التعدي، وكذلك وسِّع؛ لأن الفعل إذا كان فاؤه واوًا وكان على فَعِل بكسر العين، كان غير متعد غير هذين الحرفين، فلما شذَّا دون نظائرهما أعطيا هذا الحكم. وقيل: إن أصله يوطئ بكسر الطاء فسقطت لوقوعها بين ياء وكسرة، ثم فتحت الطاء لأجل الهمزة.\nوقوله: (\"وتَنْطحُه\") هو بكسر الطاء. وحكى المطرز في \"شرح الفصيح\" فتحها (^٢)، وماضيه مخفف. وقد شُدد. ولا يختص بالكبش كما ادعاه ابن صاف، بل يستعمل في الثور، وغيره.\nوقوله: (\"وَمِنْ حَقِّهَا أَنْ تُحْلَبَ عَلَى المَاءِ\") وجهه نيل المنتاب إلى الماء من الفقراء حسوة من لبنها، وكذلك ابن السبيل والمارة. وقد عاب الله قومًا أخفوا جدادهم (^٣) في قوله: ﴿لَيَصْرِمُنَّهَا مُصْبِحِينَ﴾ [القلم: ١٧] أرادوا\n_________\n(^١) \"تفسير القرطبي\" ٨/ ١٣١.\n(^٢) ورد بهامش الأصل: الفتح والكسر في \"الصحاح\".\n(^٣) ضبطها الناسخ بكسر الجيم وفتحها ثم كتب فوقها معًا.","vol":"10","page":240},{"text":"أن لا يصيب المساكين منها شيئًا. وقيل في قوله تعالى: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] نحو من هذا. وقيل: كان هذا قبل فرض الزكاة. ويحتمل أن يكون باقيًا معها وأنه مثلها، قاله الشعبي، والحسن، وعطاء، وطاوس.\nوقال أبو هريرة: حق الإبل أن تنحر السمينة، وتمنح الغزيرة، ويفقر الظهر، ويطرق الفحل، ويسقى اللبن (^١). وتأول قائله قوله تعالى: ﴿وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ (٢٤) لِلسَّائِلِ وَالمَحْرُومِ﴾ [الذاريات: ١٩] فقالوا: مثل فك العاني، وإطعام الجائع الذي يخاف ذهاب نفسه، والمواساة في المسغبة والعسرة.\nوتأول مسروق في قوله تعالى: ﴿سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ القِيَامَةِ﴾ [آل عمران: ١٨٠] قَالَ: هو الرجل يرزقه الله المال فيمنع قرابته صلته فيجعل حية يطوقها (^٢).\nومذهب أكثر العلماء أن هذا على الندب، أي: أن هذا حق الكرم والمواساة وشريف الأخلاق. وقد بين الشارع أن قوله: ﴿سَيُطَوَّقُونَ﴾ في مانع الزكاة، وقد انتزعها ابن مسعود في مانعها أيضًا (^٣).\nوقال إسماعيل القاضي: الحق المفترض هو الموصوف المحدود، وقد تحدث أمور لا تحد ولا يُحد لها وقت فيجب فيها المواساة للضرورة التي تنزل من ضيف مضطر، أو جائع، أو عارٍ، أو ميت ليس له من\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٣١ (٦٨٦٩) كتاب: الزكاة، باب: ما تجب في الإبل والبقر والغنم.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٤٢٨ (١٠٧٠٢) كتاب: الزكاة، ما ذكر في الكنز والبخل بالحق في المال.\n(^٣) رواه الطبري في \"تفسيره\" ٣/ ٥٣٣ (٨٢٨٩).","vol":"10","page":241},{"text":"يواريه، فيجب حينئذ على من يمكنه المواساة التي تزول بها هذِه الضرورات.\nقلتُ: وكان من عادة العرب التصدق باللبن علي الماء، وكان الضعفاء يرصدون ذلك منهم. وفي كتاب الشرب من البخاري من روى: تجلب، بالجيم، أراد تجلب لموضع سقيها، فيأتيها المصدق.\nولو كان كما قَالَ لقال: أن تجلب إلى الماء دون (على الماء). ولعل البخاري يرى رأي الكوفيين أن حروف الجر ينوب بعضها عن بعض.\nوقوله: (\"يُعار\") هو بياء مثناة تحت مضمومة ثم عين مهملة، كذا هنا. وروي بالمثلثة. وروي: (ثُعار أو يعار) على الشك. وروي بالغين المعجمة. وفي باب الغلول: \"شاة لها ثغاء أو يعار\" (^١) والثغاء للضأن، واليعار للمعز. وقال ابن سيده: اليعار: صوت الغنم، أو قيل: المعز. وقيل: هو الشديد من أصوات الشاء.\nوقال الفراء: الثغار ليس بشيء، إنما هو الثغاء وهو صوت الشاة فيجوز أن يكون كتب الحرف بالهمزة أمام الألف، فظنت راء.\nوقال صاحب \"الأفعال\": الثغور: الشاة التي تبول على حالها وتتغير فيفسد اللبن.\nوقوله: (\"ببعيرٍ له رُغَاءٌ\") هو صوت البعير.\nوقوله: (\"مثل له ماله\") أي جعل مثله. يريد أنه يجعل له ماله الذي كان لم يؤدِّ زكاته، أو الزكاة لم يؤدها. والأول أشبه بلفظ الحديث كما قاله ابن الأثير في \"شرح المسند\". قَالَ: ومثلت يتعدى إلى مفعولين، تقول: مثلت الشمع فرسًا. فإذا بُني لما لم يسم فاعله تعدى إلى\n_________\n(^١) سيأتي برقم (٣٠٧٣) كتاب: الجهاد والسير.","vol":"10","page":242},{"text":"مفعول واحد، فلهذا قَالَ: \"مُثَّل له ماله شجاعًا أقرع\" (^١). وفي رواية الشافعي: شجاع بالرفع (^٢)؛ لأنه الذي أقيم مقام الفاعل الأول لمثِّل لأنه أخلاه من الضمير، وجعل له مفعولًا واحدًا. ولا يكون الشجاع كناية عن المال الذي لم تؤدَّ زكاته. وإنما هو حقيقة حية تخلق له، تفعل به ذلك. يعضد ذلك أنه لم يذكر في رواية الشافعي ماله بخلاف رواية البخاري.\nوقوله: \"يطوقه\" وفي رواية: \"وحتى يطوقه\" (^٣) فالواو مفتوحة أي: حَتَّى يطوقه الله في عنقه، أي: يجعل له طوقًا. والهاء فيها كالأول، وهي المفعول الثاني لطوق، والمفعول الأول مضمر فيه، وهو كناية عن الشجاع، أي: يصير له طوقًا. فالهاء عائدة على الطوق؛ لأن الطوق الحية. والأقرع إنما يتمعط شعر رأسه لجمعه السم فيه.\nوقال أبو سعيد النيسابوري: هو الذي ذهب لحم رأسه ولصق جلدته. وإنما يكون أقرع إذا كان مرة أشعر فقرع بعد. وقال الأزهري: الشجاع: الحية الذكر، وسمي أقرع؛ لأنه يقري السم ويجمعه في رأسه حَتَّى تتمعط منه فروة رأسه. وقال القزاز في \"جامعه\": ليس على رءوس الحيات شعر، ولكن لعله يذهب جلد رأسه. وحكى اللحياني فتح الشين وضمها. قَالَ ابن دريد: الكسر (^٤) أكثر في\n_________\n(^١) \"الشافي شرح مسند الشافعي\" ٣/ ٦١. ط.\n(^٢) \"الأم\" ٢/ ٥٧ باب: غلول الصدقة.\n(^٣) رواها البيهقي في \"السنن الكبرى\" ٤/ ٨١ كتاب: الزكاة، باب: ما ورد في الوعيد فيمن كنز مال الزكاة ولم يؤد زكاته.\n(^٤) بهامش الأصل: الذي قاله ابن دريد في \"الجمهرة\" وإنما هو في الجمع، لكن في \"المطالع\" الكسر في المفرد، ولفظه وقد تكسر السين، وحكي الضم والكسر في الجمع أيضًا، وفي \"الصحاح\" الضم والكسر في المفرد والجمع والله أعلم.","vol":"10","page":243},{"text":"الجمع (^١). وقال شمِرُ في كتابه \"الحيات\": هو ضرب من الحيات لطيف رقيق، وهو -زعموا- أجرؤها (^٢).\nوقال في \"الاستذكار\": قيل: إنه الثعبان. وقيل: الحية. وقيل: هو الذي يواثب الفارس والراجل، ويقوم على ذنبه. وربما (بلغ) (^٣) وجه الفارس. ويكون في الصحاري. قَالَ: والأقرع الذي برأسه بياض. وقيل: كلما كثر سمه أبيض رأسه (^٤).\nقَالَ ابن خالويه: وليس في كلام العرب اسم الحيات وصفاتها إلا ما كتبته في هذا الباب، فذكر أربعة وثمانين اسمًا. وجزم ابن بطال (^٥)، وابن التين بأنه الحية الذي يقوم على ذنبه، وربما بلغ رأس الفارس.\nوجزم ابن التين بأن الأقرع الذي لا شعر على رأسه لكثرة سمه ينحسر عنه الشعر، وهو أشد أذى.\nوالزبيبتان: نقطتان منتفختان في شدقيه كالرغوة، يقال: إنهما يبرزان حين يهيج ويغضب. وقيل: إنهما نقطتان سوداوان على عينيه، وهي علامة الذكر المؤذي (^٦). وسئل مالك عنهما -فيما حكاه ابن العربي- فقال: أراهما شيئين يكونان على رأسه مثل الفرس. وقال الداودي: هما نابان يخرجان من فيها. وأنكره بعضهم وقال: إنه لا يوجد. وقيل: يخرجان على شدقيه من الرغوة كالزبيبتين.\n_________\n(^١) \"جمهرة اللغة\" لابن دريد ١/ ٤٧٧.\n(^٢) انظر: \"تاج العروس\" ١١/ ٢٣٤.\n(^٣) زيادة ليست بالأصل.\n(^٤) انظر \"الاستذكار\" ٩/ ١٣٤، ١٣٥.\n(^٥) \"شرح ابن بطال\" ٣/ ٤٠٢.\n(^٦) انظر: \"الاستذكار\" ٩/ ١٣٥، وقال: نقطتان مُسلحتان بدلا من منتفختان.","vol":"10","page":244},{"text":"وقوله: \"بلهزمتيه\" يعني: شِدقيه، هي بكسر اللام، وقريب من هذا التفسير أن اللهزمة، اللحي، وما يتصل به من الحنك. وحكى ابن سيده فيه خلافًا. وهو راجع إلى هذا، وعبارة ابن العربي: هما الماصعتان اللتان بين الأذن والفم. قَالَ ابن دريد: لهزمه إذا ضرب لهزمته (^١).\nوتلاوته - ﷺ - الآية تدل على أنها نزلت في مانعي الزكاة. وقيل: إن المراد بها اليهود؛ لأنهم بخلوا بصفة النبي - ﷺ -. فالمعنى: سيطوقون الإثم. وتأول مسروق أنها نزلت في من له مال فيمنع قرابته صلته، فيطوق حية كما سلف. وأكثر العلماء على أن ذلك في الزكاة المفروضة كما سلف. وادعى المهلب أن في الآية السالفة فرض زكاة الذهب، قال: ولم ينقل عن الشارع زكاة الذهب من طريق الخبر، كما نقل عنه زكاة الفضة.\nقلتُ: بلى، صح من حديث أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، عن جده عن النبي - ﷺ - أنه كتب إلى أهل اليمن بكتاب فيه الفرائض والسنن والديات مطولًا، وفيه: \"وفي كل أربعين دينارًا دينار\" رواه ابن حبان والحاكم في صحيحيهما، ثم قَالَ: ونص الحديث في الفضة؛ وفي الرقة ربع العشر (^٢).\nقلتُ: قد قيل: إنها (^٣) تشمل الذهب أيضًا. قَالَ: إلا أن قوله: \"من آتاه الله مالًا فلم يؤدِّ زكاته\" يدخل في عمومه الذهب والفضة. قَالَ: وإنما لم يروا زكاة الذهب من طريق النص عن رسول الله - ﷺ - والله أعلم؛\n_________\n(^١) \"الجمهرة\" ٢/ ٨٢٧.\n(^٢) \"صحيح ابن حبان\" ١٤/ ٥٠١ (٦٥٥٩) كتاب: التاريخ، باب: كتب النبي - ﷺ -، \"المستدرك\" ١/ ٣٩٥ - ٣٩٧ كتاب: الزكاة.\n(^٣) ورد بهامش الأصل ما نصه: الضمير في (إنها) يعود على الرقة وهي أقرب مذكور.","vol":"10","page":245},{"text":"لكثرة الدراهم بأيديهم، وبها كان تجرهم؛ ولقلة الذهب عندهم. وكان صرف الدنانير حينئذٍ عشرة دراهم، فعدل المسلمون بخمس أواقٍ من الفضة عشرين مثقالًا وجعلوه نصاب زكاة الذهب وتواتر العمل به، وعليه جماعة العلماء أن الذهب إذا كان عشرين مثقالًا وقيمتها مائتا درهم فيها نصف دينار، إلا ما اختلف فيه عن الحسن أنه ليس فيما دون أربعين دينارًا زكاة، وهو شاذ لا يعرج عليه.\nوذهبت طائفة إلى أن الذهب إذا بلغت قيمته مائتي درهم ففيه زكاة، وإن كان أقل من عشرين مثقالًا، وهو قول عطاء، وطاوس، والزهري، فجعلوا الفضة أصلًا في الزكاة.","vol":"10","page":246},{"text":"<span data-type='title' id=toc-1120>٤ - باب مَا أُدِّيَ زَكَاتُهُ فَلَيْسَ بِكَنْزٍ</span>\nلِقَوْلِ النَّبِيِّ - ﷺ -: \"لَيْسَ فِيمَا دُونَ خَمْسَةِ أَوَاقٍ صَدَقَةٌ\".\n\n١٤٠٤ - وَقَالَ أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ: حَدَّثَنَا أَبِي، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ خَالِدِ بْنِ أَسْلَمَ قَالَ: خَرَجْنَا مَعَ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، فَقَالَ أَعْرَابِيٌّ: أَخْبِرْنِي قَوْلَ اللهِ ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ﴾ [التوبة: ٣٤] قَالَ ابْنُ عُمَرَ ﵄: مَنْ كَنَزَهَا فَلَمْ يُؤَدِّ زَكَاتَهَا فَوَيْلٌ لَهُ، إِنَّمَا كَانَ هَذَا قَبْلَ أَنْ تُنْزَلَ الزَّكَاةُ، فَلَمَّا أُنْزِلَتْ جَعَلَهَا اللهُ طُهْرًا لِلأَمْوَالِ. [٤٦٦١ - فتح: ٣/ ٢٧١]\n\n١٤٠٥ - حَدَّثَنَا إِسْحَاقُ بْنُ يَزِيدَ، أَخْبَرَنَا شُعَيْبُ بْنُ إِسْحَاقَ قَالَ الأَوْزَاعِيُّ: أَخْبَرَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ، أَنَّ عَمْرَو بْنَ يَحْيَى بْنِ عُمَارَةَ أَخْبَرَهُ، عَنْ أَبِيهِ يَحْيَى بْنِ عُمَارَةَ بْنِ أَبِي الحَسَنِ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ - ﵁ - يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوْسُقٍ صَدَقَةٌ\" [١٤٤٧، ١٤٥٩، ١٤٨٤ - مسلم: ٩٧٩ - فتح: ٣/ ٢٧١]\n\n١٤٠٦ - حَدَّثَنَا عَلِيٌّ، سَمِعَ هُشَيْمًا، أَخْبَرَنَا حُصَيْنٌ، عَنْ زَيْدِ بْنِ وَهْبٍ قَالَ: مَرَرْتُ بِالرَّبَذَةِ فَإِذَا أَنَا بِأَبِي ذَرٍّ - ﵁ - فَقُلْتُ لَهُ: مَا أَنْزَلَكَ مَنْزِلَكَ هَذَا؟ قَالَ: كُنْتُ بِالشَّأْمِ، فَاخْتَلَفْتُ أَنَا وَمُعَاوِيَةُ فِي الذِينَ يَكْنِزُونَ الذَّهَبَ وَالفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللهِ. قَالَ مُعَاوِيَةُ: نَزَلَتْ فِي أَهْلِ الكِتَابِ. فَقُلْتُ: نَزَلَتْ فِينَا وَفِيهِمْ. فَكَانَ بَيْنِي وَبَيْنَهُ فِي ذَاكَ، وَكَتَبَ إِلَي عُثْمَانَ - ﵁ - يَشْكُونِي، فَكَتَبَ إِلَيَّ عُثْمَانُ أَنِ اقْدَمِ المَدِينَةَ. فَقَدِمْتُهَا فَكَثُرَ عَلَيَّ النَّاسُ حَتَّى كَأَنَّهُمْ لَمْ يَرَوْنِي قَبْلَ ذَلِكَ، فَذَكَرْتُ ذَاكَ لِعُثْمَانَ، فَقَالَ لِي: إِنْ شِئْتَ تَنَحَّيْتَ فَكُنْتَ قَرِيبًا. فَذَاكَ الذِي أَنْزَلَنِي هَذَا المَنْزِلَ، وَلَوْ أَمَّرُوا عَلَيَّ حَبَشِيًّا لَسَمِعْتُ وَأَطَعْتُ. [٤٦٦٠ - فتح: ٣/ ٢٧١]\n\n١٤٠٧ - حَدَّثَنَا عَيَّاشٌ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا الجُرَيْرِيُّ، عَنْ أَبِي العَلَاءِ، عَنِ الأَحْنَفِ بْنِ قَيْسٍ قَالَ: جَلَسْتُ. وَحَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ الصَّمَدِ","vol":"10","page":247},{"text":"قَالَ: حَدَّثَنِي أَبِي، حَدَّثَنَا الجُرَيْرِيُّ، حَدَّثَنَا أَبُو العَلَاءِ بْنُ الشِّخِّيرِ، أَنَّ الأَحْنَفَ بْنَ قَيْسٍ حَدَّثَهُمْ قَالَ: جَلَسْتُ إِلَى مَلإٍ مِنْ قُرَيْشٍ، فَجَاءَ رَجُلٌ خَشِنُ الشَّعَرِ وَالثِّيَابِ وَالهَيْئَةِ، حَتَّى قَامَ عَلَيْهِمْ فَسَلَّمَ، ثُمَّ قَالَ: بَشِّرِ الكَانِزِينَ بِرَضْفٍ يُحْمَى عَلَيْهِ فِي نَارِ جَهَنَّمَ، ثُمَّ يُوضَعُ عَلَى حَلَمَةِ ثَدْىِ أَحَدِهِمْ حَتَّى يَخْرُجَ مِنْ نُغْضِ كَتِفِهِ، وَيُوضَعُ عَلَى نُغْضِ كَتِفِهِ حَتَّى يَخْرُجَ مِنْ حَلَمَةِ ثَدْيِهِ يَتَزَلْزَلُ، ثُمَّ وَلَّى فَجَلَسَ إِلَى سَارِيَةٍ، وَتَبِعْتُهُ وَجَلَسْتُ إِلَيْهِ، وَأَنَا لَا أَدْرِي مَنْ هُوَ فَقُلْتُ لَهُ: لَا أُرَى القَوْمَ إِلاَّ قَدْ كَرِهُوا الذِي قُلْتَ. قَالَ: إِنَّهُمْ لَا يَعْقِلُونَ شَيْئًا. [مسلم: ٩٩٢ - فتح: ٣/ ٢٧١]\n\n١٤٠٨ - قَالَ لِي خَلِيلِى -قَالَ: قُلْتُ: مَنْ خَلِيلُكَ؟ قَالَ: النَّبِيُّ - ﷺ -: \"يَا أَبَا ذَرٍّ أَتُبْصِرُ أُحُدًا؟ \". قَالَ: فَنَظَرْتُ إِلَي الشَّمْسِ مَا بَقِيَ مِنَ النَّهَارِ، وَأَنَا أُرَى أَنَّ رَسُولَ اللهِ - ﷺ - يُرْسِلُنِي فِي حَاجَةٍ لَهُ، قُلْتُ: نَعَمْ. قَالَ: \"مَا أُحِبُّ أَنَّ لِي مِثْلَ أُحُدٍ ذَهَبًا أُنْفِقُهُ كُلَّهُ إِلاَّ ثَلَاثَةَ دَنَانِيرَ\". وَإِنَّ هَؤُلَاءِ لَا يَعْقِلُونَ، إِنَّمَا يَجْمَعُونَ الدُّنْيَا. لَا والله لَا أَسْأَلُهُمْ دُنْيَا، وَلَا أَسْتَفْتِيهِمْ عَنْ دِينٍ حَتَّى أَلْقَى اللهَ. [انظر: ١٢٣٧ - مسلم: ٩٤، ٩٩٢ - فتح: ٣/ ٢٧٢]\nوقال أحمد بن شبيب بن سعيد .. فذكره بإسناده إلى ابن عمر قال: من كنزها فلم يؤد زكاتها فويل له، إنما كان هذا قبل أن تُنزل الزكاة فلما أنزلت جعلها الله طهرًا للأموال.\nثم ذكر حديث أبي سعيد: \"لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ، ولا فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ، ولا فِيمَا دُونَ خَمْسِ أَوْسُقٍ صَدَقَةٌ\".\nثم ذكر اختلاف أبي ذرٍّ وَمُعَاوِيَة هل نزلت: ﴿وَالَّذِينَ يَكْنِزُونَ﴾ الآية. فِي أَهْلِ الكِتَابِ. وقال أبو ذرٍّ: فِينَا وَفِيهِمْ.\nثم ذكر عن الأَحْنَفَ قَالَ: جَلَسْتُ إِلَى ملأٍ مِنْ قُرَيْشٍ، .. الحديث بطوله.","vol":"10","page":248},{"text":"الشرح:\nهذِه الترجمة كذا رواها أبو ذر، ولأبي الحسن: (مَنْ) بدل (ما)، أي: فليس بذي كنز، وهذِه الترجمة طبق حديث أخرجه الحاكم على شرط البخاري عن أم سلمة مرفوعًا: \"ما بَلَغَ أنْ تُؤدى زَكَاتُهُ فزكي فَلَيْسَ بكَنْزٍ\" (^١) ورجحه ابن القطان، وعاب على من ضعفه (^٢). وفي \"مسند أَحمد\" بإسناد ضعيف من حديث جابر مرفوعًا: \"أيما مال أديت زكاته فليس بكنز\" لكنه ليس على شرطه، فلذا لم يخرجه. نعم للحاكم أيضًا، وقال: على شرطهما، من حديث أبي ذر مرفوعًا: \"من رفع دنانير أو دراهم أو تبرًا أو فضة، لا يعدها لغريم، ولا ينفقها في سبيل الله، فهو كنز\" (^٣).\nوقال الإسماعيلي: إن كانت الترجمة صحيحة لما ذكره فالمعنى من هذا الوجه ليس بصحيح، وأحسبه: وقال النبي كذا، أو يقول كذا.\nقلتُ: بل المعنى صحيح؛ لأنه يريد أن ما دون خمس أواق ليس بكنز؛ لأنه لا صدقة فيه. فإذا زاد شيئًا عليها ولم تؤد زكاته فهو كنز.\nوهذا التعليق ذكره بعدُ مسندًا.\nوأثر ابن عمر أخرجه البيهقي، عن الحاكم، عن دعلج، عن أبي عبد الله محمد بن علي الصايغ، عن أحمد بن شبيب، به. وفي آخره\n_________\n(^١) \"المستدرك\" ١/ ٣٩٠ ورواه أبو داود (١٥٦٤) بنحوه.\n(^٢) ابن القطان في \"بيان الوهم والإيهام\" ٥/ ٣٦٢ - ٣٦٣ (٢٥٣٥) والذي عاب عليه ابن القطان في تضعيفه، هو عبد الحق في \"الأحكام الوسطي\" ٢/ ١٦٩.\nوالحديث حسنه الألباني في \"صحيح أبي دواد\" (١٣٩٧) بشاهد له ذكره في \"صحيحته\" (٥٥٩) فلينظر غير مأمور.\n(^٣) \"المستدرك\" ١/ ٣٨٨.","vol":"10","page":249},{"text":"قَالَ خالد بن شبيب: ثم التفت إلي فقال: ما أبالي لو كان مثل أحد ذهبًا أعلم عدده أزكيه وأعمل بطاعة الله (^١). ورواه النسائي من حديث عقيل، عن ابن شهاب، عن خالد.\nقَالَ الحميدي: وليس لخالد في \"الصحيح\" غيره (^٢).\nوحديث أبي سعيد أخرجه مسلم، والأربعة (^٣)، ويأتي في زكاة الورق وغيره (^٤).\nوقوله: (وحَدَّثَني علي، سمع هشيمًا) اختلف فيه على أقوال: فقيل: هو ابن أبي هاشم عبيد الله بن الطبراخ البغدادي. قَالَ الجياني: نسبه أبو ذر عن المستملي (^٥). ولم يذكر الكلاباذي أن البخاري روى عنه هنا. قَالَ: وروى عنه في النكاح. وقيل: هو أبو الحسن علي بن مسلم ابن سعيد الطوسي نزيل بغداد. قاله الكلاباذي وابن طاهر. وقيل: هو ابن المديني (^٦). ذكره الطرقي.\nوأثر الأحنف زاد فيه مسلم قَالَ: قلتُ: مالكَ ولإخوانك من قريش لا تعتريهم، وتصيب منهم؟ قَالَ: لا وربك.\nأما حكم الباب: فالكنز في كلام العرب كما قَالَ الطبري: كل شيء مجموع بعضه إلى بعض في بطن الأرض كان أو على ظهرها. وكذلك\n_________\n(^١) \"السنن الكبرى\" ٤/ ٨٢ كتاب: الزكاة، باب: تفسير الكنز الذي ورد الوعيد فيه.\n(^٢) \"الجمع بين الصحيحين\" ٢/ ٩٤.\n(^٣) \"صحيح مسلم\" (٩٧٩) كتاب: الزكاة.\n(^٤) سيأتي برقم (١٤٤٧)، و(١٤٥٩) باب: ليس فيما دون خمس ذود صدقة، و(١٤٨٤) باب: ليس فيما دون خمسة أوسق صدقة.\n(^٥) \"تقييد المهمل\" ٣/ ١٠٠٠.\n(^٦) ورد بهامش الأصل: وكل منهم روى عنه البخاري في \"الصحيح\".","vol":"10","page":250},{"text":"تقول العرب للشيء المجتمع مكتنز لانضمام بعضه إلى بعض (^١).\nواختلف السلف في معنى الكنز فقال بعضهم: هو كل مال وجبت فيه الزكاة فلم تؤد زكاته. وقالوا: معنى قوله تعالى: ﴿وَلَا يُنْفِقُونَهَا فِي سَبِيلِ﴾ لا يؤدون زكاتها. وهذا قول الفاروق (^٢)، وابنه (^٣)، وابن عباس (^٤)، وعبيد بن عمير (^٥)، وجماعة.\nوقال آخرون: الكنز: ما زاد على أربعة آلاف درهم فهو كنز، وإن أديت زكاته. وسلف عن علي (^٦). وقال آخرون: الكنز ما فضل عن حاجة صاحبه إليه. وهذا مذهب أبي ذر. روي أن نَصْل سيف أبي هريرة كان من فضة فنهاه عنه أبو ذر وقال: إن رسول الله - ﷺ - قَالَ: \"مَنْ تَرَكَ صفراءَ أو بيضاءَ كُوي بِها\" (^٧).\nواتفق أئمة الفقهاء على قول الفاروق ومن تبعه، واحتج له بنحو ما شرع له البخاري فقال: الدليل أن كل ما أديت زكاته فليس بكنز إيجاب الله على لسان رسوله - ﷺ - في كل خمس أواقٍ ربع عشرها.\n_________\n(^١) \"تفسير الطبري\" ٦/ ٣٦١.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٤/ ١٠٨ (٧١٤٦) كتاب: الزكاة، باب: إذا أديت زكاته فليس بكنز، وابن أبي شيبة في \"المصنف\" ٢/ ٤١١ (١٠٥١٦) كتاب: الزكاة، ما قالوا في المال الذي تؤدى زكاته فليس بكنز.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ١٠٦ - ١٠٧ (٧١٤٠ - ٧١٤٢)، وابن أبي شيبة في \"المصنف\" ٢/ ٤١١ (١٠٥١٩)، الطبري في \"تفسيره\" ٦/ ٣٥٧، ٣٥٨ (١٦٦٦٤ - ١٦٦٦٨).\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٤١١ (١٠٥٢٠).\n(^٥) رواه عبد الرزاق في \"المصنف\" ٤/ ١٠٧ (٧١٤٣).\n(^٦) رواه الطبري في \"تفسييره\" ٦/ ٣٥٨ (١٦٦٧٤)، وابن أبي حاتم في \"تفسيره\" ٦/ ١٧٨٨ (١٠٠٨٢).\n(^٧) رواه الطبري في \"تفسيره\" ٦/ ٣٥٩ (١٦٦٧٥).","vol":"10","page":251},{"text":"فإذا كان ذلك فرض الله على لسان رسوله - ﷺ - فمعلوم أن الكنز من المال -وإن بلغ الوفاء- إذا أديت زكاته فليس بكنز، ولا يحرم على صاحبه اكتنازه؛ لأنه لم يتوعد الله تعالى عليه بالعقاب، وإنما توعد على كل ما لم يؤد زكاته، وليس في القرآن بيان كم ذلك القدر من الذهب والفضة إذا جمع بعضه إلى بعض استحق جامعه الوعيد. فكان معلومًا أن بيان ذلك إنما يؤخذ من وقف رسول الله - ﷺ -، وهو ما بيناه أنه المال الذي لم يؤد حق الله منه من الزكاة دون غيره من المال.\nوإنما كتب معاوية إلى عثمان يشكو أبا ذر؛ لأنه كان كثير الاعتراض عليه والمنازعة له، فوقع في جيشه تشتيت من ميل بعضهم إلى قول أبي ذر فلذلك أقدمه عثمان إلى المدينة إذ خشي الفتنة في الشام ببقائه؛ لأنه كان رجلًا شديدًا لا يخاف في الله لومة لائم. وكان هذا توقيرًا من معاوية لأبي ذر. كتب إلى عثمان لا على أن يستجليه، وصانه معاوية من أن يخرجه فيكون عليه وصمة، وذكر الطبري أنه حين كثر الناس عليه بالمدينة يسألونه عن سبب خروجه من الشام خشي عثمان من التشتيت بالمدينة ما خشيه معاوية بالشام، فقال له: تنح قريبًا. قَالَ له: إني والله لن أدع ما كنت أقوله (^١).\nففيه من الفقه: أنه جائز للإنسان الأخذ بالشدة في الأمر بالمعروف وإن أدى ذلك إلى فراق وطنه.\nوفيه: أنه جائز للإمام أن يخرج من توقع ببقائه فتنة بين الناس.\nوفيه: ترك الخروج على الأئمة والانقياد لهم، وإن كان الصواب في خلافهم.\n_________\n(^١) \"تاريخ الطبري\" ٢/ ٦١٥.","vol":"10","page":252},{"text":"وفيه: جواز الاختلاف والاجتهاد في الآراء، ألا ترى أن عثمان ومن كان بحضرته من الصحابة لم يرد أبا ذر عن مذهبه، ولا قالوا: إنه لا يجوز لك اعتقاد قولك؛ لأن أبا ذر نزع بحديث رسول الله - ﷺ - واستشهد به، وذلك قوله - ﷺ -: \"مَا أُحِبُّ أَنَّ لِي مِثْلَ أُحُدٍ ذَهَبًا أُنْفِقُهُ كُلَّهُ إِلَّا ثَلَاَثةَ دَنَانِيرَ\". وذلك حين أنكر على أبي هريرة نصل سيفه استشهد على ذلك بقوله - ﷺ -: \"مَنْ ترَكَ صفراءَ أو بَيْضاءَ كوِيَ بِها\" (^١).\nوهذا حجة في أن الاختلاف في العلم باق إلى يوم القيامة لا يرتفع إلا بالإجماع، وقد روى ابن أبي شيبة من حديث الأحنف بن قيس قَالَ: كنت جالسًا في مسجد المدينة فأقبل رجل لا تراه حَلْقَةٌ إلا فروا منه، حَتَّى انتهى إلى الحلقة التي كنت فيها فثبت وفروا، فقلت: علام يفر الناس منك؟ قَالَ: إني أنهاهم عن الكنوز قلتُ: إن أُعطياتنا قد ارتفعت وكثرت فتخاف علينا منها؟ قَالَ: أما اليوم فلا، ولكنها توشك أن تكون أثمان دينكم، فدعوهم وإياها (^٢).\nوالربذة: على ثلاث مراحل من المدينة، حمى عمر كما ستعلمه، والربذة أيضًا: موضع بين بغداد ومكة (^٣)، قاله (الرشاطي) (^٤).\nوأما حديث أبي سعيد فلنقدم الكلام فيه هنا استباقًا للخيرات وإن قلنا فيما مضى: إنه يأتي. فنقول: الأواق جمع أوقية، وهي ما كان\n_________\n(^١) \"تفسير الطبري\" ٦/ ٣٥٩ (١٦٦٧٥).\n(^٢) \"المصنف\" ٢/ ٤٢٧ (١٠٦٩٥) كتاب: الزكاة، ما ذكر في الكنز والبخل بالحق في المال، و٧/ ١٤١ (٣٤٦٨٠) كتاب: الزهد، كلام أبي ذر - ﵁ -، و٧/ ٤٦٩ (٣٧٢٨٩) كتاب: الفتن، من كره الخروج في الفتنة وتعوذ منها.\n(^٣) \"معجم ما استعجم\" ٢/ ٦٣٣ - ٦٣٤، و\"معجم البلدان\" ٣/ ٢٤ - ٢٥.\n(^٤) في (م): الدمياطي.","vol":"10","page":253},{"text":"يوزن بها الفضة، وزنتها أربعون درهمًا، ومن ادَّعى أنها لم تكن معلومة إلى أيام عبد الملك فهو غلط، فكيف يوجب الشارع الزكاة في أعداد منها، وتقع بها البياعات والأنكحة، وجمعها: أواقي. بتشديد الياء وتخفيفها، وقال ابن التين: بدون الياء مع التخفيف، كما يقال: أضحية وأضاح.\nورواه البخاري في باب: ليس فيما دون خمس ذود صدقة، بلفظ: \"ولَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ من الورقِ صَدَقَةٌ\" (^١)، والورق -بفتح الواو وكسرها مع إسكان الراء، وفتح الواو وكسر الراء-: الدراهم. وربما سميت: ورقة. والرقة: الفضة والمال، عن ابن الأعرابي، وقيل: الفضة والذهب عن ثعلب، حكاه ابن سيده (^٢). وإنكار (النووي) (^٣) على صاحب \"البيان\" في قوله: الرقة: الذهب والفضة. ليس بجيد. وفي \"الذخيرة\" للقرافي أن الدرهم المصري أربعة وستون حبة، وهو أكثر من درهم الزكاة، فإذا أسقطت الزيادة كان النصاب من دراهم مصر مائة وثمانين درهمًا وحبتين (^٤). وفي \"فتاوى الفضل\": دراهم كل بلد ودنانيرهم. قلتُ: وكل عشرة دراهم سبعة مثاقيل، هذا هو المستقر عليه، ولا شيء في المغشوش عندنا حَتَّى يبلغ خالصه نصابًا (^٥).\nوعند أبي حنيفة: إذا كان الغالب الغش فهي كالعروض والقيمة، وفيما زاد على النصاب بحسابه، وفاقًا للشافعي وأحمد ومالك\n_________\n(^١) سيأتي برقم (١٤٥٩).\n(^٢) \"المحكم\" ٦/ ٣٤٤.\n(^٣) في (م): الثوري، وهو خطأ بين.\n(^٤) \"الذخيرة\" ٣/ ١٠.\n(^٥) انظر: \"حلية العلماء\" ٣/ ٧٩.","vol":"10","page":254},{"text":"والصاحبين وجماعات (^١)، وقال أبو حنيفة: لا شيء في الزيادة، حَتَّى تبلغ أربعين، فربع العشر، وهو درهم (^٢)، وهو قول الأوزاعي وجماعات. وسيأتي الكلام واضحًا عليه في بابه.\nوقوله: (\"ولا فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ\") المشهور إضافة خمس إلى ذود، وروي بتنوين خمس؛ وتكون ذود بدلًا منها؛ والمعروف الأول، والذود من الثلاثة إلى العشرة من الإبل، لا واحد له من لفظه على الأصح، والواحد: بعير. وقال أبو عبيد: هو ما بين ثلاث إلى تسع. قَالَ: وهو مختص بالإناث. وقال شمر فيما حكاه ابن الجوزي في \"غريبه\": ما بين ثنتين إلى التسع. وقدمه ابن الأثير على الثلاث إلى العشر. قَالَ: والحديث عام في المذكور والإناث (^٣).\nوقيل: من ثلاث إلى خمس عشرة. وقيل: إلى عشرين. حكاهما ابن سيده (^٤)، وأنكر ابن قتيبة أنه لا يقال: خمس ذود. كما لا يقال: خمس ثوب. وغلطوه فيه، وليس جمعًا لمفرد، وروي: خمسة ذودٍ. في \"صحيح مسلم\" (^٥)، وهو صحيح؛ لانطلاقه على المذكر والمؤنث.\nو\"دُونَ\" معناه: أقل. وأبعد من قَالَ: إنها بمعنى: غير.\n_________\n(^١) انظر: \"بدائع الصنائع\" ٢/ ١٧، \"الذخيرة\" ٣/ ١٣، \"حلية العلماء\" ٣/ ٧٩، \"المغني\" ٤/ ٢١٣.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ١٧.\n(^٣) \"النهاية\" ٢/ ١٧١.\n(^٤) \"المحكم\" ١٠/ ١١٩.\n(^٥) قال النووي: قد ضبطه الجمهور خمس ذود، ورواه بعضهم خمسة ذود، وكلاهما لرواة كتاب مسلم والأول أشهر. \"مسلم بشرح النووي\" ٧/ ٥١.","vol":"10","page":255},{"text":"والأوسق: جمع وسق، بفتح الواو وكسرها، أشهرهما الفتح، ولم يذكر الجوهري سوى (الفتح) (^١) (^٢). قَالَ شمر: كل شيء وسقته إذا حملته. وقال غيره: الضم، وهو ستون صاعًا، والصاع: أربعة أمداد، والمد: رطل وثلث بالبغدادي، وهو مائة وثلاثون على ما صححه الرافعي، وذكر ابن المنذر أن علماء الأمصار زعموا أن الزكاة ليست واجبة فيما دون خمسة أوسق، إلا أبا حنيفة وحده قَالَ: تجب في كل ما أخرجته الأرض من قليل أو كثير إلا الحطب والقضب والحشيش والشجر الذي ليس له ثمر.\nوالحديث دال على عدم وجوب الزكاة فيما كان دون هذا المقدار، ووجوبها في هذا المقدار فما فوقه.\nوالمراد بالصدقة: الزكاة. وقد سمى الله تعالى الزكاة صدقة فقال: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ [التوبة: ١٠٣] وقام الإجماع على أن ما دون خمس ذود من الإبل لا صدقة فيه كما ستعلمه في بابه.\nوالأحنف لقب، واسمه فيما ذكره المرزباني: صخر. قال: وهو المثبت. ويقال: الضحاك. ويقال: الحارث بن قيس بن معاوية. ووقع لابن دحية في \"مستوفاه\" أن اسمه: قيس. وإنما قيس والده كان أحنف برجليه جميعًا، قاله الجاحظ في \"العرجان\"، والهيثم وغيره في \"العوران\". قَالَ الجاحظ: ولم يكن له إلا بيضة واحدة. قَالَ: وقال أبو الحسن: ولد مرتتق خثار الاست حَتَّى شق وعولج. وقال أبو يوسف في \"لطائف المعارف\": كان أصلع، متراكب الأسنان، مائل\n_________\n(^١) في الأصل: (الكسر) وهو خطأ.\n(^٢) \"الصحاح\" ٢/ ٤٧١.","vol":"10","page":256},{"text":"الذقن. وقال المنتجالي في \"تاريخه\": كان دميمًا قصيرًا كوسجًا.\nوقوله فيه: (ملأ مِنْ قُرَيْشٍ) يعني: الأشراف منهم. وحسن الشعر بالحاء المهملة، وروي بالخاء المعجمة من الخشونة، وهو اللائق بزي أبي ذر وطريقته وتواضعه. ولمسلم: أخشن الثياب، أخشن الجسد، أخشن الوجه (^١). بخاء وستين معجمتين، وهي رواية الأكثرين.\nولابن الحذاء في الآخر خاصة بالحاء المهملة من الحسن، ولا شك أن من تأهب للمقام بين يدي الرب فليحسن حاله من غير إسراف.\nوقوله: (بَشِّرِ الكَانِزِينَ بِرَضْفٍ) أي: اجعل لهم -يعني: الجماعين- مكان البشارة.\nوالرضف -بالضاد المعجمة- وهي: الحجارة المحماة بالنار. قَالَ الهروي: وفي حديث أبي ذر: (بشر الكنازين برضفة من الناغض).\nأي: بحجر يحمى فيوضع على ناغضه. وفي الأصل هنا: الكانزين.\nوللطبري وغيره بالثاء المثلثة، وراء مهملة من الكثرة، والمعروف خلافه.\nوالصحيح كما قَالَ القاضي: أن إنكار أبي ذر كان على السلاطين الذين يأخذون المال من بيته لأنفسهم ولا ينفقونه في وجهه (^٢). وأبطله النووي بأن السلاطين في زمنه لم تكن هذِه صفتهم (^٣).\nوالحلمة: ما نشز من الثدي وطال، ويقال لها: قراد الصدر.\nوفيه: استعمال الثدي للرجل، وإن كان الفصيح خلافه، وأنه لا يقال: ثدي إلا للمرأة، ويقال للرجل: ثندوة (^٤).\n_________\n(^١) \"صحيح مسلم\" (٩٩٢) كتاب: الزكاة، باب: في الكنازين للأموال والتغليظ عليهم.\n(^٢) \"إكمال المعلم\" ٣/ ٥٠٧.\n(^٣) \"مسلم بشرح النووي\" ٧/ ٧٧.\n(^٤) ورد بهامش الأصل تعليق نصه: بفتح الثاء بلا همز وبضمها مع الهمز، أما =","vol":"10","page":257},{"text":"والنُغض -بضم النون، وحكى ابن التين عن عبد الملك فتحها، ثم غين معجمة-: الغضروف من الكتف. وقال الخطابي: الشاخص منه. سمي به؛ لأنه يتحرك من الإنسان في مشيه، ومنه ﴿فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ﴾ [الإسراء: ٥١].\nوقوله: (يتزلزل). أي: يتحرك، قال عياض: والصواب أن الحركة والتزلزل إنما هو للرضف من نغض كتفه حَتَّى يخرج من حلمة ثديه (^١).\nووقع في بعض النسخ: (حَتَّى يخرج من حلمة ثدييه): بإفراد الثدي في الأول وتثنيته في الثاني.\nوالدنانير الثلاثة المؤخرة في الحديث: واحد لأهله، وآخر لعتق رقبة، وآخر لدين. ذكره القرطبي (^٢).\nوفي قوله: (بَشِّرِ الكَانِزِينَ) بكذا؛. وجوب مبا درة إخراج الزكاة عند حولها، والتحذير من تأخيرها.\nوقوله: (ما أُرى القَوْمَ إِلَّا قَدْ كَرِهُوا الذِي قُلْتَ) إنما أراد أن يستخرج ما عنده.\nوقوله: (قَالَ خليلي) لا تنافي بينه وبين قوله: \"لو كنت متخذًا خليلًا لاتخذت أبا بكر خليلًا\" (^٣) كما في قول أبي هريرة وغيره: سمعت خليلي.\n_________\n= الجوهري فإنه قال: الثدي للرجل والمرأة، وأما ابن فارس فأشار إلى تخصيص المرأة به، وقد ثبت في الحديث أن رجلًا وضع سنيه بين ثدييه وكذلك هذا الحديث أيضًا.\n(^١) \"إكمال المعلم\" ٣/ ٥٠٦.\n(^٢) \"المفهم\" ٣/ ٣٤.\n(^٣) سلف برقم (٤٦٦ - ٤٦٧) كتاب: الصلاة، باب: الخوخة والممر في المسجد، وأخرجه مسلم برقم (٢٣٨٢) كتاب: \"فضائل الصحابة\" باب: من فضائل أبي بكر الصديق - ﵁ -.","vol":"10","page":258},{"text":"وقوله: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء: ١٢٥] أي: إنه خليل الله فقط، فاعلمه.\nوقوله: (\"يا أبا ذر، أتبصرُ أحدًا؟ \") فيه تكنية الشارع لأصحابه، والذر: جمع ذرة، وهي: النملة الصغيرة. ذكر أن أبا ذر لما أتى النبي - ﷺ - فأسلم ثم انصرف إلى قومه، فأتاه بعد مدة، فتوهم اسمه فقال: \"أنتَ أبو نَمْلة\" قَالَ أبو ذر: يا رسول الله، بل أبو ذر (^١). واسمه: جندب بن جنادة.\nوقوله: \"أتبصرُ أحدًا؟ \" قَالَ: فنظرت إلى الشمس ما بقي من النهار.\nإنما نظر لها؛ لأنها تعلوه عند الغروب، وهو مثل لتعجيل الزكاة. يقول: ما أحب أن أحبس ما أوجبه الله بقدر ما بقي من النهار.\nوقوله: (وأنا أُرى أن رسول الله - ﷺ - يرسلني). أُرى -بضم الهمزة وفتح الراء- أي: أظن.\nوفيه أنه كان يرسل فاضل أصحابه، يفضلهم بذلك لأنه يصير رسول رسول الله - ﷺ -. وقيل في قوله: ﴿فَعَزَّزْنَا بِثَالِثٍ﴾ [يس: ١٤] إنهم رسل بعض رسل الله.\nوقوله: (\"مَا أُحِبُّ أَنَّ لِي مِثْلَ أُحُدٍ ذَهَبًا أُنْفِقُهُ كُلَّهُ إِلا ثَلَاَدةَ دَنَانِيرَ\"). في بعض الروايات: \"أُنفقُهُ في سبيل الله\" (^٢) يقول: ما أحب أن يكون لي وأنفق منه ثلاثة دنانير بعد أن أنفقه.\n_________\n(^١) رواه ابن عبد البر في \"الاستيعاب\" ٤/ ٢١٧ - ٢١٨.\n(^٢) رواه أحمد ٥/ ١٤٩، والبزار في \"مسنده\" ٩/ ٣٤٢ (٣٨٩٩)، والطبراني في \"الأوسط\" ٣/ ٢٨٤ (٣١٥٩)، وقال الهيثمي في \"مجمع الزوائد\" ٣/ ١٢٠، رواه أحمد، وفيه: سالم بن أبي حفصة، وفيه كلام. وصححه الألباني كما في \"الصحيحة\" ٧/ ١٤٣٩ (٣٤٩١).","vol":"10","page":259},{"text":"وفي أخرى: \"تمر عليَّ ثلاث وعندي منه شيء إلا شيئًا أرصده لدين\" (^١).\nوقول أبي ذر: (إن هؤلاء لا يعقلون). أي: لم يعتبروا زوال الدنيا فيزهدوا.\nوقوله: (لَا أَسْأَلُهُمْ دُنْيَا) يقول: ما لي لا أعظهم وأنصح لهم، ولست أسالهم دنيا، فأخاف منعهم.\nوقوله: (وَلَا أَسْتَفْتِيهِمْ عَنْ دِينٍ) يعني: القوم الذين قام عنهم؛ لأنهم لم ينظروا لأنفسهم فيتركوا الدنيا، فكيف يستفتيهم غيرهم ويهتدي بهم في دينهم؟\nفائدة: قَالَ سحنون: ترك الدنيا زهدًا أفضل من كسبها من الحلال وإنفاقها في السبيل. قَالَ بعضهم: وهذا الحديث يشهد له.\nفرع:\nلا يضم الذهب إلى الفضة عندنا (^٢)، وخالف أبو حنيفة ومالك فيه (^٣)؛ لقوله تعالى: ﴿وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللهِ﴾ [التوبة: ٣٤] ولم يخص كما لو كان معه مائة درهم وعرض يساوي مائة، أما إذا كان مديرًا قَالَ مالك: فيعدل المثقال بعشرة دراهم، فإذا كانت معه مائة درهم وعشرة دنانير ضما، وإن كانت تسعة دنانير تساوي مائة فلا (^٤).\nواعتبر أبو حنيفة القيمة كمن له مائة درهم وخمسة دنانير تساوي مائة ضُمَّا (^٥).\n_________\n(^١) سيأتي برقم (٦٤٤٥) كتاب: الرقاق، باب: قول النبي - ﷺ -: \"ما يسرني أن عندي مثل أحد هذا ذهب\".\n(^٢) انظر: \"روضة الطالبين\" ٢/ ٢٥٧.\n(^٣) انظر: \"الهداية\" ١/ ١١٣، \"عيون المجالس\" ٢/ ٥٢٤.\n(^٤) انظر: \"المعونة\" ١/ ٢١٠.\n(^٥) انظر: \"الهداية\" ١/ ١١٣.","vol":"10","page":260},{"text":"<span data-type='title' id=toc-1121>٥ - باب إِنْفَاقِ المَالِ فِي حَقِّهِ</span>\n١٤٠٩ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسٌ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الحَقِّ، وَرَجُلٌ آتَاهُ اللهُ حِكْمَةً فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا\". [انظر: ٧٣ - مسلم: ٨١٦ - فتح: ٣/ ٢٧٦]\nذكر فيه حديث ابن مسعود: \"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٍ آتَاهُ اللهُ مَالًا .. \".\nوقد سلف في كتاب العلم واضحًا (^١)، وأن المراد بالحسد هنا: شِدَّة الحرص والرغبة، وسماه البخاري الاغتباط، كما سلف، من غير أن تتمنى زوالها عن غيرك، ففيه المنافسة في الخير والحض عليه وفضل الصدقة والكفاف وفضل العلم وفضل تعلمه وفضل القول بالحق.\nوقسم بعضهم إنفاق المال في حقه ثلاثة أقسام:\nإنفاقه على نفسه وكل من تلزمه نفقته غير مسرف ولا مقتر لقوله تعالى: ﴿وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا﴾ [الفرقان: ٦٧] الآية، وهذِه أفضل النفقات لقوله - ﷺ -: \"إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا أُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فِيّ امْرَأَتِكَ\" (^٢).\nثانيها: أداء الزكاة، وقد جاء أن من أدى زكاة ماله فليس ببخيل.\nوصلة البعيد من الأهل، وصدقة التطوع، ومواساة الصديق، وإطعام\n_________\n(^١) سلف برقم (٧٣) باب: الاغتباط في العلم والحكمة.\n(^٢) سلف برقم (٥٦) كتاب: الإيمان، باب: ما جاء أن الأعمال بالنية والحسبة ولكل امرئ ما نوى، ورواه مسلم برقم (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث.","vol":"10","page":261},{"text":"الجائع. قَالَ - ﷺ -: \"السَّاعِي عَلَى الأَرْمَلَةِ وَاليتيم كَالمُجَاهِدِ فِي سبِيلِ اللهِ\" (^١)؛ فمن أنفق في هذِه الوجوه الثلاثة فقد وضع المال موضعه وأنفقه في حقه، وكذلك من آتاه الله حكمًا وعلمًا فهو وارث منزلة النبوة؛ لأنه يموت وأجر (علمه) (^٢) ومن عمل بعلمه باق إلى يوم القيامة. فينبغي لكل مؤمن أن يحسد من هذا حاله، ولله الفضل.\n_________\n(^١) سيأتي برقم (٥٣٥٣) كتاب: النفقات، باب: فضل النفقة على الأهل، وفيه (المسكين) بدلا من (اليتيم) وأخرجه مسلم برقم (٢٩٨٢) كتاب: الزهد والرقائق، باب: الإحسان إلى الأرملة والمسكين واليتيم.\n(^٢) في الأصل: (عمله) والمثبت من (م).","vol":"10","page":262},{"text":"<span data-type='title' id=toc-1122>٦ - باب الرِّيَاءِ فِي الصَّدَقَةِ</span>\nلِقَوْلِهِ جل وعز: ﴿لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالمَنِّ وَالأَذَى﴾ إِلَى قَوْلِهِ ﴿وَاللهُ لَا يَهْدِي القَوْمَ الكَافِرِينَ﴾. وَقَالَ ابْنُ عَبَّاسٍ ﵄: ﴿صَلْدًا﴾: لَيْسَ عَلَيْهِ شَيْءٌ. وَقَالَ عِكْرِمَةُ: ﴿وَابِلٌ﴾ مَطَرٌ شَدِيدٌ، وَالطَّلُّ: النَّدَى. [فتح ٣/ ٢٧٧]\nالشرح:\nقوله: ﴿بِالمَنِّ﴾ أي: لا تمنوا بما أعطيتم ﴿وَالأَذَى﴾ أن يوبخ المعطى. فهذان يبطلان الصدقة، كما تبطل نفقة المنافق الذي يعطي رياء ليوهم أنه مؤمن، وروى الطبري عن عمرو بن حريث قَالَ: إن الرجل يغزو ولا يزني ولا يسرق ولا يغل، لا يرجع بالكفاف. فقيل له: لماذا؟ قَالَ: إن الرجل ليخرج، فإذا أصابه من بلاءً الله الذي قد حكم عليه سب ولعن إمامه ولعن ساعة غزا، وقال: لا أعود لغزوة معه أبدًا. فهذا عليه وليس له مثل النفقة في سبيل الله يتبعها منٌ وأذى، فقد ضرب الله مثلها في القرآن: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ﴾ [البقرة: ٢٦٤] حَتَّى ختم الآية (^١).\nوقوله: ﴿فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ﴾ [البقرة: ٢٦٤] أي: فمثل نفقته كمثل صفوان، وهو الحجر الأملس. وحكى قطرب: صفوان- بكسر الصاد، والمعنى: لم يقدروا على كسبهم وقت حاجتهم ومحق مما ذهب كما محق المطر التراب عن الصفا، ولم يوافق في الصفا منبتا.\nوما ذكره عن ابن عباس في تفسير ﴿فَتَرَكَهُ صَلْدًا﴾ [البقرة: ٢٦٤] أخرجه ابن جرير عن محمد بن سعد حَدَّثَني أبي قَالَ: حَدَّثَني عمي قَالَ:\n_________\n(^١) \"تفسير الطبري\" ٣/ ٦٥ (٦٠٣٩).","vol":"10","page":263},{"text":"حَدَّثَني أبي عن ابن عباس. فذكره (^١)، ومن وجهين آخرين عنه كذلك (^٢)، وفي رواية: تركها نقية ليس عليها شيء (^٣). وأخرجه ابن أبي حاتم في \"تفسيره\" من حديث الضحاك عنه بقوله: فتركه يابسًا خاسئًا لا ينبت شيئًا (^٤).\nوما ذكره عن عكرمة في ﴿وَابِلٌ﴾ [البقرة: ٢٦٤] أخرجه عبد بن حميد في \"تفسيره\"، عن روح، عن عثمان بن غياث عنه، به سواء (^٥)، وقال غيره: الطل: مطر صغير القطر يدوم. وقال مجاهد فيما حكاه ابن أبي حاتم: الطل: الندى. قَالَ: وروي عن جماعات نحوه (^٦).\nأما فقه الباب: فالرياء يبطل الصدقة وجميع الأعمال؛ لأن المرائي إنما يفعل ذلك من أجل الناس ليحمدوه على عمله، فلم يحمده الله تعالى حين رضي بحمد الناس عوضًا (من) (^٧) حمد الله وثوابه، وراقب الناس دون ربه، قَالَ عليه أفضل الصلاة والسلام: \"من عمل عملًا أشرك فيه غيري فهو له، وأنا أغنى الشركاء عن الشرك\" (^٨)؛ وجاء في الحديث أن الرياء: الشرك الأصغر (^٩)، وكذلك السنن والأذى يبطلان الصدقة؛\n_________\n(^١) \"تفسير الطبري\" ٣/ ٦٧ (٦٠٤٤).\n(^٢) \"تفسير الطبري\" ٣/ ٦٨ (٦٠٥٩، ٦٠٦٢).\n(^٣) \"تفسير الطبري\" ٣/ ٦٨ (٦٠٥٨).\n(^٤) \"تفسير القرآن العظيم\" ٢/ ٥١٨ (٢٧٤٩).\n(^٥) ذكره السيوطي في \"الدر المنثور\" ١/ ٦٠٠ وعزاه إلى عبد بن حميد وابن أبي حاتم.\n(^٦) \"تفسير القرآن العظيم\" ٢/ ٥٢١ (٢٧٦٦).\n(^٧) كذا في الأصل، ولعلها (عن).\n(^٨) رواه مسلم برقم (٢٩٨٥) كتاب: الزهد والرقائق، باب: من أشرك في عمله غير الله.\n(^٩) رواه أحمد ٥/ ٤٢٨، والطبراني ٤/ ٢٥٣ (٤٣٠١)، والبغوي في \"شرح السنة\" ١٤/ ٣٢٣ - ٣٢٤ (٤١٣٠) كتاب: الرقاق، باب: الرياء والسمعة، وذكره الهيثمي في \"المجمع\" ١/ ١٠٢ وقال: رواه أحمد ورجاله رجال الصحيح وصححه الألباني في \"الصحيحة\" ٢/ ٦٣٤ (٩٥١).","vol":"10","page":264},{"text":"لأن المنان بها لم ينو الله فيها ولا أخلصها لوجهه تعالى، ولا ينفع عمل بغير نية لقوله - ﷺ -: \"إنما الأعمال بالنيات، وإنما لكل أمرئ ما نوى\" (^١)، وكذلك المؤذي لمن يصدق عليه، يبطل إثم الأذكر أجر الصدقة.\nوقد نهى الله تعالى عن انتهار السائل، فما فوق ذلك من الأذى أدخل في النهي، وكان ينبغي للبخاري أن يخرج في الباب حديث: \"إنك لن تنفق نفقة تبتغي بها وجه الله إلا أجرت عليها .. \" (^٢) الحديث.\nفهو يشبه التبويب؛ لأن من ابتغى وجه الله سلم من الرياء، وابتغاء غير وجه الله هو عين الرياء.\n_________\n(^١) سلف برقم (١) كتاب: بدء الوحي، باب: كيف كان بدء الوحي إلى رسول الله - ﷺ -، وأخرجه مسلم برقم (١٩٠٧) كتاب: الإمارة، باب: قوله - ﷺ -: \"إنما الأعمال بالنيات\".\n(^٢) سبق تخريجه.","vol":"10","page":265},{"text":"<span data-type='title' id=toc-1123>٧ - باب لَا يَقْبَلُ اللهُ صَدَقَةً مِنْ غُلُولٍ، وَلَا يَقْبَلُ إِلاَّ مِنْ كَسْبٍ طَيِّبٍ</span>\nلِقَوْلِهِ: ﴿قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى وَاللَّهُ غَنِيٌّ حَلِيمٌ (٢٦٣)﴾ [البقرة: ٢٦٣]\n[البقرة: ٢٦٣]. [فتح ٣/ ٢٧٧]","vol":"10","page":266},{"text":"<span data-type='title' id=toc-1124>٨ - باب الصَّدَقَةِ مِنْ كَسْبٍ طَيِّبٍ</span>\nلِقَوْلِهِ: ﴿وَيُرْبِى الصَّدَقَاتِ﴾ الآية (^١) إِلَى ﴿يَحْزَنُونَ﴾ [البقرة: ٢٧٦، ٢٧٧]\n\n١٤١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ أَبَا النَّضْرِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ -هُوَ: ابْنُ عَبْدِ اللهِ بْنِ دِينَارٍ- عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ -وَلَا يَقْبَلُ اللهُ إِلاَّ الطَّيِّبَ- وَإِنَّ اللهَ يَتَقَبَّلُهَا بِيَمِينِهِ، ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ حَتَّى تَكُونَ مِثْلَ الجَبَلِ\". تَابَعَهُ سُلَيْمَانُ عَنِ ابْنِ دِينَارٍ.\nوَقَالَ وَرْقَاءُ، عَنِ ابْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ مُسْلِمُ بْنُ أَبِي مَرْيَمَ وَزَيْدُ بْنُ أَسْلَمَ، وَسُهَيْلٌ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. [٧٤٣٠ - مسلم: ١٠١٤ - فتح: ٣/ ٢٧٨]\nثم ذكر حديث أبي هريرة: \"مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ .. \" تَابَعَهُ سُلَيْمَانُ، عَنِ ابن دِينَارٍ، عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ.\nوَقَالَ وَرْقَاءُ: عَنِ ابن دِينَارٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ مُسْلِمُ بْنُ أَبِي مَرْيَمَ، وَزيدُ بْنُ أَسْلَمَ، وَسُهَيْلٌ، عَنْ أَبِي صَالِحٍ، به.\nوله في التوحيد، ولم يصله: \"وَلَا يَصْعَدُ إِلَى اللهِ إِلَّا الطَّيِّبُ\" (^٢).\nالشرح:\nفي بعض النسخ حذف قوله: \"وَلَا يَقْبَلُ اللهُ .. \" إلى آخره، ولم يذكر\n_________\n(^١) ورد في الأصل فوق هذِه الكلمة: ساقها البخاري.\n(^٢) سيأتي برقم (٧٤٣٠) باب: قول الله تعالى: ﴿تَعْرُجُ المَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾.","vol":"10","page":267},{"text":"فيه شيئًا، وهذِه الترجمة هي حديثٌ ذكر المصنف بعضه في الطهارة فقال: باب: لا يقبل الله صلاة بغير طهور. وهذا آخره: \"ولا صَدَقَةً مِنْ غُلُولٍ\". وقد تكلمنا عليه هناك (^١). واعترض الداودي فقال: لو نزع هذا بقوله تعالى: ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ [البقرة: ٢٦٧] وقال في الذي قبله: ﴿كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ﴾ [البقرة: ٢٦٤] فقد قَالَ كذلك.\nوقال ابن المنير: إن قَلتَ: ما وجه الجمع بين الترجمة والآية؟ وهلا ذكر قوله تعالى: ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ قلتُ: جرى على عادته في إيثار الاستنباط الخفي والاتكال في الاستدلال الجلي على سبق الأفهام له.\nووجه الاستنباط يحتمل أن الآية فيها إثبات الصدقة، غير أن الصدقة لما تبعها سيئة الأذى بطلت، فالغلول: غصب إذًا فيقارن الصدقة فتبطل بطريق الأولى، أو لأنه جعل المعصية اللاحقة للطاعة بعد تقررها، وهي الأذى تبطل الطاعة، فكيف إذا كانت الصدقة عين المعصية؛ لأن الغال في دفعه المال للفقير غاصب يتصرف في ملك الغير، فكيف تقع المعصية من أول أمرها طاعة معتبرة، وقد أبطلت المعصية المحققة من أول أمرها في الصدقة المتيقنة بالأذى، وهذا من لطيف الاستنباط (^٢).\nوقوله تعالى: (﴿وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى﴾) [البقرة: ٢٦٣] قَالَ الضحاك: يقول: إن تمسك مالك خير من أن تنفقه ثم تتبعه منًّا وأذى (^٣) ﴿وَاللهُ غَنِيٌّ حَلِيمٌ﴾ أي: غني عن خلقه في سلطانه، حليم عن سيئ فعالهم.\n_________\n(^١) راجع شرح حديث (١٣٥).\n(^٢) \"المتواري\" ص ١٢٣ - ١٢٤.\n(^٣) رواه الطبري في \"تفسيره\" ٣/ ٦٤ (٦٠٣٧).","vol":"10","page":268},{"text":"وقوله: (﴿وَاللهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ﴾) [البقرة: ٢٧٦] أي: كفار بقليل الحلال لا يقنع، وأثيم في أخذ الحرام، والغلول: الخيانة. قَالَ ابن سيده: غل يغل غلولًا، وأغل: خان. قال: وخص بعضهم الخون في الفيء، والإغلال: السرقة (^١). قَالَ ابن السكيت: لم يسمع في المغنم إلا غل غلولًا (^٢). وقال الجوهري: يقال من الخيانة: أغل يُغِل، ومن الحقد: غل الغل، ومن الغلول: غل يغُل (^٣).\nواستدل البخاري في الباب الأول بقوله: ﴿وَيُرْبِي الصَّدَقَاتِ﴾ [البقرة: ٢٧٦] لما كان حرمان السائل وقول المعروف والاستغفار خير من صدقة يتبعها أذى، وثبت أن الصدقة إذا كانت من غلول غير متقبلة؛ لأن الأذى في الغلول للمسلمين أشد من أذى المتصدق عليه وحده، وأولى من الاستدلال بها قوله تعالى ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ وحديث أبي هريرة مطابق للتبويبين.\nومتابعة سليمان -وهو ابن بلال- أخرجها في التوحيد بلفظ: وقال خالد بن مخلد، عن سليمان بن بلال، عن عبد الله بن دينار (^٤).\nوقد أسندها مسلم عن أحمد بن عثمان بن حكيم، عن خالد بن مخلد به (^٥).\nوتعليق ورقاء، عن سعيد بن يسار أخرجه الترمذي (^٦) لكن من\n_________\n(^١) \"المحكم\" ٥/ ٢٢١.\n(^٢) \"إصلاح المنطق\" ص ٢٦٦.\n(^٣) \"الصحاح\" ٥/ ١٧٨٤.\n(^٤) سيأتي برقم (٧٤٣٠).\n(^٥) \"صحيح مسلم\" (١٠١٤/ ٦٤) كتاب: الزكاة، باب: قبول الصدقة من الكسب الطيب وتربيتها.\n(^٦) بهامش الأصل بخط سبط: (بل أخرجه مسلم [١٠١٤]، والترمذي [٦٦١]، والنسائي [٥/ ٥٧] وابن ماجه [١٨٤٢] أعني حديث سعيد بن يسار لكن ليس من رواية عبد الله بن دينار عنه. [قلت: رواية ورقاء عند أحمد ٢/ ٣٣١].","vol":"10","page":269},{"text":"حديث سعيد المقبري ويحيى بن سعيد وابن عجلان، عن سعيد بن يسار به، ثم قَالَ: حسن صحيح (^١).\nوقال الداودي: تتابع الرواة عن أبي صالح، عن أبي هريرة دال على أن ورقاء أوهم به في قوله: عن سعيد بن يسار.\nولفظ ابن خزيمة: \"مهره أو فصيله\" زاد: \"وإن الرَّجلَ ليتصدقُ باللقمةِ فتَربو في كفِّ الله -﷿- حَتَّى تكون مثل الجبل، فتصدَّقوا\" (^٢)\nوفي رواية له: \"فلوه أو قلوصه\" وفي أخرى: \"فلوة: قلوصه أو فصيله\" (^٣) وهي في مسلم: \"فلوه أو قلوصه\" ورواية سهيل (^٤) أخرجها البزار من حديث خالد بن عبد الله الواسطي، عنه، عن أبيه، عن أبي هريرة. وفي \"علل ابن أبي حاتم\" رواه موسى بن عبيدة، عن عبد الله ابن دينار، عن ابن عمر مرفوعًا، وهو خطأ، إنما هو عن ابن دينار، عن أبي صالح، عن أبي هريرة، فمنهم من يوقفه ومنهم من يسنده، ويحتمل صحة رفعه (^٥).\n_________\n(^١) \"سنن الترمذي\" (٦٦١) كتاب: الزكاة، باب: ما جاء في فضل الصدقة وصححه الألباني.\n(^٢) \"صحيح ابن خزيمة\" ٤/ ٩٣ (٢٤٢٦).\n(^٣) المصدر السابق برقم (٢٤٢٥).\n(^٤) بهامش الأصل: حاشية: رواية سهيل أخرجها مسلم في الزكاة عن أمية بن بسطام، عن يزيد بن زريع، عن روح بن القاسم، عن سهيل، به. وأخرجها أيضًا فيه عن أحمد بن عثمان بن هيثم، عن خالد بن مخلد، عن سليمان بن بلال، عن سهيل، به.\n[\"صحيح مسلم\" ١٠١٤/ ٦٤ كتاب: الزكاة، باب: قبول الصدقة من الكسب الطيب وتربيتها].\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢١٦ (٦٢٨).","vol":"10","page":270},{"text":"وفي \"الرقائق\" لعبد الله بن المبارك من حديث ابن مسعود قَالَ: \"ما تصدَّق رجلٌ بصدقةٍ إلا وقعت في يدِ الرَّبِّ قبل أنْ تقعَ في يدِ السائل، وهو يضعها في يدِ السائل\" قَالَ: وهو في القرآن العظيم.\nفقرأ: ﴿وَيَأْخُذُ الصَّدَقَاتِ﴾ [التوبة: ١٠٤] (^١).\nوقوله: (\"مَنْ تَصَدَّق بعِدل تمرةٍ\") أي: بقيمتها. وذلك أن جماعات من أهل اللغة كما نقله عنهم ابن التين قالوا: العدل، بفتح العين: المثل.\nقَالَ تعالى: ﴿أَوْ عَدْلُ ذَلِكَ صِيَامًا﴾ [المائدة: ٩٥] وبكسرها: الحمل. وهذا عكس قول ثعلب. وقال الكسائي: هما بمعنى واحد. وقال القزاز: عدل الشيء: مثله من غير جنسه، وبالكسر: مثله من جنسه. وأنكرها البصريون وقالوا: هما المثل مطلقًا، كما أن المثل لا يختلف. وقيل: بالفتح: مثله من القيمة. وبالكسر: مثله في المنظر. وهذا مثل قول الفراء. وقال ابن قتيبة: هو بالكسر: القيمة (^٢). وعبارة \"المحكم\": العَدل والعديل، والعدل: النظير والمثل. وقيل: هو المثل وليس بالنظير عينه.\nوقوله: (\"مِنْ كَسْبٍ طَيِّبٍ\") أي: من حلال. وإنما لا يقبل الله غيره؛ لأنه غير مملوك للمتصدق؛ لأنه ممنوع من التصرف فيه، فلو قبلت لزم أن يكون مأمورًا به منهيًّا عنه من وجه واحد، وهو محال.\nوقوله: (\"بيمينه\") ذكر اليمين هنا قيل: يراد بها سرعة القبول، وهو مجاز. وقيل: حسن القبول. وهو متقارب مع الأول؛ لأن عرف الناس أن أيمانهم مرصدة لما عز وشمائلهم لما هان، والجارحة على الرب ﷻ محالة تقدس عنها، ولما كانت الشمائل عادة تنقص عن اليمين\n_________\n(^١) \"الزهد والرقائق\" ص ٢٢٧ - ٢٢٨ (٦٥٠) باب: الصدقة.\n(^٢) \"غريب الحديث\" ٢/ ٤٠.","vol":"10","page":271},{"text":"بطشًا وقوة عرفنا الشارع بقوله: \"وكِلتا يديه يَمين\" (^١) فانتفي النقص تعالى عنه.\nوالفَلو: هو المهر. كما سلف عن رواية ابن خزيمة، وهو ولد الفرس. وولد الحمار: جحش وعفر. وكذلك البغل الصغير، وهو بفتح الفاء وتشديد الواو، والأنثى فلوة مثال عدوة، والجمع: أفلاء مثال أعداء، وسمي بذلك؛ لأنه يفتلى. أي: يفطم.\nوقال الداودي: يقال للمُهر: فلو. وللجحش -ولد الحمار- فِلوة بكسر الفاء. ويقال بفتحها والتشديد، وأنكر بعضهم كسر الفاء.\nوقال الجوهري عن أبي زيد: إذا فتحت الفاء شددت الواو، وإذا كسرت خففت، فقلت: فِلو مثل جرو (^٢).\nوقال في \"المخصص\": إذا بلغ سنة -يعني: ولد الحِجْر- فهو فلو.\nوقال أبو حاتم: في \"فرقة\" لا يقال فلو ولا فلوه كما تقول العامة.\nوقوله: \"حَتَّى تَكُونَ مِثْلَ الجَبَلِ\" قَالَ الداودي: أي: كمن تصدق بمثل الجبل. ومعنى: \"يربيها لصاحبها\" أي ينميها فإن أريد به الزيادة في كمية عينها لتثقل في الميزان لم ينكر ذلك في معنى مقدور أو حكم معقول، وقيل: ينميها: يضاعف الأجر عليها. وهما متقاربان.\n_________\n(^١) هو قطعة من حديث رواه مسلم (١٨٢٧) كتاب: الإمارة، باب: فضيلة الإمام العادل، وعقوبة الجائز، والحث على الرفق بالرعية، والنهي عن إدخال المشقة عليهم، والنسائي ٨/ ٢٢١ كتاب: آداب القضاة، فضل الحاكم العادل في حكمه، وأحمد ٢/ ١٦٠، وابن حبان في \"صحيحه\" ١٠/ ٣٣٦ (٤٤٨٤) كتاب: السير، باب: الخلافة والإمارة.\n(^٢) \"الصحاح\" ٦/ ٢٤٥٦.","vol":"10","page":272},{"text":"وقوله تعالى: ﴿وَيُرْبِي الصَّدَقَاتِ﴾ [البقرة: ٢٧٦] أي: يضاعف أجرها لربها وينميها. ولما كان الربا قد أخبر تعالى أنه يمحقه؛ لأنه حرام، دلت الآية أن الصدقة التي تربو وتتقبل لا تكون إلا من غير جنس الممحوق، وذلك الحلال، وقد بين ذلك الشارع بقوله: \"لَا يَقْبَلُ اللهُ إِلَّا الطَّيِّبَ\" والحديث دال على مضاعفة الثواب، والمثل في التشبيه بتربية الفلو؛ لأن الولد لا يخلق كبيرًا، ولكن ينمى بتعهد الأم له بالرضاع والقيام بمصالحه، وكذلك صاحب الصدقة إن أتبعها بأمثالها وصانها عن آفاتها نمت، وإن أعرض عنها بقيت وحيدة، فإن منَّ أو آذى بطل الثواب. وفقنا الله للصواب.","vol":"10","page":273},{"text":"<span data-type='title' id=toc-1125>٩ - باب الصَّدَقَةِ قَبْلَ الرَّدِّ</span>\n١٤١١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مَعْبَدُ بْنُ خَالِدٍ قَالَ: سَمِعْتُ حَارِثَةَ بْنَ وَهْبٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"تَصَدَّقُوا فَإِنَّهُ يَأْتِي عَلَيْكُمْ زَمَانٌ يَمْشِي الرَّجُلُ بِصَدَقَتِهِ، فَلَا يَجِدُ مَنْ يَقْبَلُهَا، يَقُولُ الرَّجُلُ: لَوْ جِئْتَ بِهَا بِالأَمْسِ لَقَبِلْتُهَا، فَأَمَّا اليَوْمَ فَلَا حَاجَةَ لِي بِهَا\". [١٤٢٤، ٧١٢٠ - مسلم: ١٠١١ - فتح: ٣/ ١٢٨]\n\n١٤١٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَكْثُرَ فِيكُمُ المَالُ فَيَفِيضَ، حَتَّى يُهِمَّ رَبَّ المَالِ مَنْ يَقْبَلُ صَدَقَتَهُ، وَحَتَّى يَعْرِضَهُ فَيَقُولَ الذِي يَعْرِضُهُ عَلَيْهِ: لَا أَرَبَ لِي\". [٨٥ - مسلم: ١٥٧ - فتح: ٣/ ٢٨١]\n\n١٤١٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَاصِمٍ النَّبِيلُ، أَخْبَرَنَا سَعْدَانُ بْنُ بِشْرٍ، حَدَّثَنَا أَبُو مُجَاهِدٍ، حَدَّثَنَا مُحِلُّ بْنُ خَلِيفَةَ الطَّائِيُّ قَالَ: سَمِعْتُ عَدِيَّ بْنَ حَاتِمٍ - ﵁ - يَقُولُ: كُنْتُ عِنْدَ رَسُولِ اللهِ - ﷺ - فَجَاءَهُ رَجُلَانِ أَحَدُهُمَا يَشْكُو العَيْلَةَ، وَالآخَرُ يَشْكُو قَطْعَ السَّبِيلِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَّا قَطْعُ السَّبِيلِ فَإِنَّهُ لَا يَأْتِي عَلَيْكَ إِلاَّ قَلِيلٌ حَتَّى تَخْرُجَ العِيرُ إِلَي مَكَّةَ بِغَيْرِ خَفِيرٍ، وَأَمَّا العَيْلَةُ فَإِنَّ السَّاعَةَ لَا تَقُومُ حَتَّى يَطُوفَ أَحَدُكُمْ بِصَدَقَتِهِ لَا يَجِدُ مَنْ يَقْبَلُهَا مِنْهُ، ثُمَّ لَيَقِفَنَّ أَحَدُكُمْ بَيْنَ يَدَيِ اللهِ لَيْسَ بَيْنَهُ وَبَيْنَهُ حِجَابٌ وَلَا تُرْجُمَانٌ يُتَرْجِمُ لَهُ، ثُمَّ لَيَقُولَنَّ لَهُ: أَلَمْ أُوتِكَ مَالًا؟ فَلَيَقُولَنَّ: بَلَى. ثُمَّ لَيَقُولَنَّ: أَلَمْ أُرْسِلْ إِلَيْكَ رَسُولًا؟ فَلَيَقُولَنَّ: بَلَى. فَيَنْظُرُ عَنْ يَمِينِهِ فَلَا يَرَى إِلاَّ النَّارَ، ثُمَّ يَنْظُرُ عَنْ شِمَالِهِ فَلَا يَرَى إِلاَّ النَّارَ، فَلْيَتَّقِيَنَّ أَحَدُكُمُ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ\". [١٤١٧، ٣٥٩٥، ٦٠٢٣، ٦٥٣٩، ٦٥٤٠، ٦٥٦٣، ٧٤٤٣، ٧٥١٢ - مسلم: ١٠١٦ - فتح: ٣/ ٢٨١]\n\n١٤١٤ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيَأْتِيَنَّ عَلَى النَّاسِ زَمَانٌ يَطُوفُ الرَّجُلُ فِيهِ بِالصَّدَقَةِ مِنَ الذَّهَبِ، ثُمَّ لَا يَجِدُ أَحَدًا يَأْخُذُهَا مِنْهُ، وَيُرَى الرَّجُلُ الوَاحِدُ يَتْبَعُهُ","vol":"10","page":274},{"text":"أَرْبَعُونَ امْرَأَةً، يَلُذْنَ بِهِ مِنْ قِلَّةِ الرِّجَالِ وَكَثْرَةِ النِّسَاءِ\" [مسلم: ١٠١٢ - فتح: ٣/ ٢٨١]\nذَكَرَ فيه حَدِيثَ حَارِثَةَ بْنِ وَهْبٍ: \"تَصَدَّقُوا، فَإِنَّهُ يَأْتِي عَلَيْكُمْ زَمَان .. \" الحديث.\nوحَدِيثَ أبي هُريرة: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَكْثُرَ فِيكُمُ المَالُ فَيَفِيضَ .. \" الحديث.\nوحَدِيثَ عدي مطولًا، وفي آخره: \" .. فَلْيَتَّقِيَنَّ أَحَدُكُمُ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ\".\nوحديث أبي موسى: \"لَيَأْتِيَنَّ عَلَى النَّاسِ زَمَانٌ يَطُوفُ الرَّجُلُ فِيهِ بِالصَّدَقَةِ مِنَ الذَّهَبِ، ثُمَّ لَا يَجِدُ أَحَدًا يَأْخُذُهَا مِنْهُ .. \" إلى آخره.\nالشرح:\nفيه الحث على الصدقة والترغيب ما وجد أهلها المستحقون لها؛ خشية أن يأتي الزمن الذي لا يوجد فيه من يأخذها، وهو زمان كثرة المال وفيضه قرب الساعة.\nوفي قوله: (\"وَلَوْ بِشِقِّ تَمْرَةٍ\") حض على القليل من الصدقة، وهو بكسر الشين. أي: نصفها.\nوقوله: (\"فَإِنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ\") حض أيضًا على أن لا يحقر شيئًا من المعروف قولًا وفعلًا وإن قل، فالكلمة الطيبة يتقي بها النار، كما أن الكلمة الخبيثة يستوجبها بها.\nوقوله: \"وَيُرى الرَّجُلُ الوَاحِدُ يَتْبَعُهُ أَرْبَعُونَ امْرَأَةً يَلُذْنَ بِهِ\" أي: يحطن به \"مِنْ قِلَّةِ الرِّجَالِ وَكَثْرَةِ النِّسَاءِ\" فهذا والله أعلم يكون عند ظهور الفتن وكثرة القتل في الناس.","vol":"10","page":275},{"text":"قَالَ الداودي: ليس لَهُنَّ قَيَّمٌ غيره. وهذا يحتمل أن يكن نساءه وجواريه وذوات محارمه وقراباته، وهذا كله من أشراط الساعة، ففيه الإعلام بما يكون بعده، وكثرة المال حَتَّى لا يجد من يقبله، وأن ذلك بعد قتل عيسى - ﵇ - الدجالَ والكفار، فلم يبق بأرض الإسلام كافر، وتنزل إذ ذاك بركات السماء إلى الأرض، والناس إذ ذاك قليلون لا يدخرون شيئًا؛ لعلمهم بقرب الساعة، وتري الأرض إذ ذاك بركاتها حَتَّى تشبع الرمانة السكن -وهم أهل البيت- وتلقي الأرض أفلاذ كبدها -وهو ما دفنته ملوك العجم، كسرى وغيره- ويكثر المال حَتَّى لا يتنافس فيه الناس.\nوقوله في حديث عدي: (\"ثُمَّ لَيَقِفَنَّ أَحَدُكُمْ بَيْنَ يَدَي اللهِ -﷿- لَيْسَ بَيْنَهُ وَبَيْنَهُ حِجَابٌ وَلَا تُرْجُمَان\") هو على جهة التمثيل ليفهم الخطاب؛ لأن الله تعالى لا يحيط به شيء ولا يحجبه حجاب، وإنما يستتر تعالى عن أبصارنا بما وضع فيها من الحجب والضعف عن الإدراك في الدنيا، فإذا كان في الآخرة وكشف تلك الحجب عن أبصارنا وقوَّاها حَتَّى تدرك معاينة ذاته كما يرى القمر ليلة البدر، كما ثبت في الأحاديث الصحاح الآتية في موضعها.\nوقوله: (\"حَتَّى يُهِمَّ رَبَّ (^١) المَالِ مَنْ يَقْبَلُ صَدَقَتَهُ\") هو بضم الياء وكسر الهاء، هذا هو المشهور، وقيل: بفتح الياء وضم الهاء ورفع \"رب المال\" وتقديره: يهمه من يقبل صدقته. أي يقصده. وقال صاحب \"العين\": أهمني الأمر مثل: غمني، وهمني همًّا: آذاني (^٢).\n_________\n(^١) ورد بهامش الأصل ما نصه: بنصب (رب) في الرواية الأولى.\n(^٢) \"العين\" ٣/ ٣٥٧.","vol":"10","page":276},{"text":"وقوله: (\"بغير خفير\") أي: مجير. الخفير: المجير. والخفارة: الذمة. والخفير: من يصحب القوم؛ لئلا يعرض لهم أحد، واشتقاقه من الخفر، يصحبهم فلا تخفر ذمته.\nوقوله: (\"لا أرب لي فيه\"): لا حاجة.\nوفيه أنهم كانوا يشكون إلى الشارع من عيلة وقطع طريق وغيره؛ لما يرجون عنده من الفرج. والعيلة: الفقر.\nوقوله: (\"فلا يرى إلا النَّارَ\") يقال: أي يؤتى بها يوم القيامة تقاد بسبعين ألف زمام فتقرب من الناس (^١)، فحينئذ يقول الرسل: ربِّ سلِّم سلِّم (^٢). فاجتهدوا فيما يقيكم منها، ولا تحقروا شيئًا من المعروف ولو شق تمرة (^٣).\n_________\n(^١) رواه مسلم برقم (٢٨٤٢) كتاب: الجنة ونعيمها، باب: في شدة حر نار جهنم وبعد قعرها، والترمذي برقم (٢٥٧٣) كتاب: صفة جهنم، باب: ما جاء في صفة النار، وأبن أبي شيبة في \"المصنف\" ٧/ ٧٧ (٣٤١٥٥) كتاب: ذكر النار، باب: ما ذكر فيما أعد لأهل النار وشدته، والبيهقي في \"الشعب\" ٦/ ٣٥٢ (٨٤٧٨) باب: في حسن الخلق.\n(^٢) سيأتي برقم (٧٤٣٧) كتاب: التوحيد، باب: قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢)﴾ ورواه مسلم برقم (١٨٢) كتاب: الإيمان، باب: معرفة طريق الرؤية.\n(^٣) ورد في هامش الأصل ما نصه: ثم بلغ في الثاني عشر، كتبه مؤلفه.","vol":"10","page":277},{"text":"<span data-type='title' id=toc-1126>١٠ - باب اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ وَالقَلِيلِ مِنَ الصَّدَقَةِ</span>\n﴿وَمَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ﴾ وَإِلَى قَوْلِهِ ﴿مِنْ كُلِّ الثَّمَرَاتِ﴾ [البقرة: ٢٦٥، ٢٦٦]\n\n١٤١٥ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو النُّعْمَانِ الحَكَمُ -هُوَ: ابْنُ عَبْدِ اللهِ البَصْرِيُّ- حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَسْعُودٍ - ﵁ - قَالَ: لَمَّا نَزَلَتْ آيَةُ الصَّدَقَةِ كُنَّا نُحَامِلُ، فَجَاءَ رَجُلٌ فَتَصَدَّقَ بِشَيْءٍ كَثِيرٍ فَقَالُوا: مُرَائِي. وَجَاءَ رَجُلٌ فَتَصَدَّقَ بِصَاعٍ، فَقَالُوا: إِنَّ اللَّهَ لَغَنِيٌّ عَنْ صَاعِ هَذَا. فَنَزَلَتِ: ﴿الَّذِينَ يَلْمِزُونَ المُطَّوِّعِينَ مِنَ المُؤْمِنِينَ فِي الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلاَّ جُهْدَهُمْ﴾. [التوبة: ٧٩] الآيَةَ. [١٤١٦، ٢٢٧٣، ٤٦٦٨، ٤٦٦٩ - مسلم: ١٠١٨ - فتح: ٣/ ٢٨٢]\n\n١٤١٦ - حَدَّثَنَا سَعِيدُ بْنُ يَحْيَى، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَمَرَنَا بِالصَّدَقَةِ انْطَلَقَ أَحَدُنَا إِلَى السُّوقِ فَتَحَامَلَ، فَيُصِيبُ المُدَّ، وَإِنَّ لِبَعْضِهِمُ اليَوْمَ لَمِائَةَ أَلْفٍ. [انظر: ١٤١٥ - مسلم: ١٠١٨ - فتح: ٣/ ٢٨٣]\n\n١٤١٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مَعْقِلٍ قَالَ: سَمِعْتُ عَدِيَّ بْنَ حَاتِمٍ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ\". [انظر: ١٤١٣ - مسلم: ١٠١٦ - فتح: ٣/ ٢٨٣]\n\n١٤١٨ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ قَالَ: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ حَزْمٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ ﵂ قَالَتْ: دَخَلَتِ امْرَأَةٌ مَعَهَا ابْنَتَانِ لَهَا تَسْأَلُ، فَلَمْ تَجِدْ عِنْدِي شَيْئًا غَيْرَ تَمْرَةٍ فَأَعْطَيْتُهَا إِيَّاهَا، فَقَسَمَتْهَا بَيْنَ ابْنَتَيْهَا وَلَمْ تَأْكُلْ مِنْهَا، ثُمَّ قَامَتْ فَخَرَجَتْ، فَدَخَلَ النَّبِيُّ - ﷺ - عَلَيْنَا، فَأَخْبَرْتُهُ، فَقَالَ: \"مَنِ ابْتُلِيَ مِنْ هَذِهِ البَنَاتِ بِشَيْءٍ كُنَّ لَهُ سِتْرًا مِنَ النَّارِ\". [٥٩٩٥ - مسلم: ٢٦٢٩ - فتح: ٣/ ٢٨٣]","vol":"10","page":278},{"text":"ذكر فيه أربعة أحاديث: حديث أبي مسعود: لَمَّا نَزَلَتْ (آيَةُ) (^١) الصَّدَقَةِ كُنَّا نُحَامِلُ، فَجَاءَ رَجُلٌ فَتَصَدَّقَ بشَيْءٍ كَثِيرٍ، فَقَالُوا: مُرَائِي. وَجَاءَ رَجُلٌ فَتَصَدَّقَ بِصَاعٍ، فَقَالُوا: إِنَّ اللهَ لَغَنِيٌّ عَنْ صَاعِ هذا. فَنَزَلَتِ: ﴿الَّذِينَ يَلْمِزُونَ المُطَّوِّعِينَ﴾ .. الآية.\nوحديث أبي مسعود الأنصاري قال: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَمَرَنَا بِالصَّدَقَةِ .. الحديث.\nوحديث عدي بن حاتم: \"اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرةٍ\".\nوحديث عائشة في التمْرَةِ.\nالشرح:\nمعنى ﴿وَتَثْبِيتًا﴾ [البقرة: ٢٦٥]: تصديقًا ويقينًا. قاله الشعبي (^٢). وهو حث أي: على إنفاقها في الطاعة، ووعد الله على ذلك بالإثابة. وقال قتادة: احتسابًا (^٣). وكان الحسن إذا أراد أن ينفق تثبت فإن كان لله أمضى وإلا أمسك (^٤).\nوالجنة: البستان. والربوة: الأرض المرتفعة المستوية. كما قاله مجاهد (^٥)، أضعفت في ثمرها، وهو مثل ضربه الله لفضل المؤمن، يقول: ليس لخيره خلفٌ، كما أنه ليس لخير الجنة خلف على أي حال، أصابها مطر شديد أو طل.\n_________\n(^١) من (م).\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٦٩ (٦٠٦٣).\n(^٣) المصدر السابق برقم (٦٠٧٢).\n(^٤) المصدر السابق برقم (٦٠٧١).\n(^٥) المصدر السابق ٣/ ٧١ - ٧٢ (٦٠٧٣ - ٦٠٧٤).","vol":"10","page":279},{"text":"وقوله: ﴿أَيَوَدُّ أَحَدُكُمْ﴾ [البقرة: ٢٦٦] هو ضرب مثل للعمل كان طائعًا فعصى فاحترقت أعماله، كما قاله عمر وابن عباس (^١)، فتبطل أحوج ما كانوا إليها، كمثل رجل كانت له جنة وكنز، وله أطفال لا ينفعونه، فأصاب الجنة إعصار ريح عاصف كالزوبعة، فيها سَموم شديد فاحترقت.\nوحديث أبي مسعود، أخرجه في التفسير من حديث غندر عن شعبة، وفيه هنا: بصاع (^٢). وأخرجه مسلم من حديث جماعة عن شعبة (^٣).\nومعنى (نحامل): نحمل للغير بالأجرة لنتصدق بها، ونحامل وزنه نفاعل، والمفاعلة لا تكون إلا من اثنين غالبا كالمبايعة والمعاملة، ألا ترى أنه حين نزلت: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا﴾ [المجادلة: ١٢] شق عليهم العمل بها، فنسخت عنهم بقوله: ﴿فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللهُ عَلَيْكُمْ﴾ [المجادلة: ١٣] وقال علي: لم يعمل بها غيري لا قبلي ولا أحد بعدي، كان لي دينار فصرفته، فكنت إذا ناجيت الرسول تصدقت بدرهم حَتَّى نفذ ثم نسخت. ولما ذكر شيخنا علاء الدين في \"شرحه\": (نحامل)، نقل عن ابن سيده أنه قَالَ: تحامل في الأمر وتكلفه على مشقة وإعياء، وتحامل عليه: كلفه ما لا يطيق؛ وهذا ليس من معنى مادة ما نحن فيه.\nوقوله: (فَتَصَدَّقَ بِشَيءٍ كَثِيرٍ) هو عبد الرحمن بن عوف، تصدق بنصف ماله، وكان ماله ثمانية آلاف دينار. ذكره ابن التين، فقالوا:\n_________\n(^١) المصدر السابق ٣/ ٧٥ - ٧٦ (٦٠٩٣ - ٦٠٩٥).\n(^٢) سيأتي برقم (٤٦٦٨) باب: قوله: ﴿الَّذِينَ يَلْمِزُونَ المُطَّوِّعِينَ مِنَ المُؤْمِنِينَ﴾.\n(^٣) \"صحيح مسلم\" برقم (١٠١٨) كتاب: الزكاة، باب: الحمل بأجرة يتصدق بها، والنهي الشديد عن تنقيص المتصدق بقليل.","vol":"10","page":280},{"text":"مرائى. وسيأتي في التفسير: أربعة آلاف درهم. أو: أربعمائة دينار. وفي \"أسباب النزول\" للواحدي أنه - ﷺ - حث على الصدقة، فجاء عبد الرحمن بن عوف بأربعة آلاف درهم، شطر ماله يومئذٍ، وتصدق يومئذ عاصم بن عدي بن عجلان بمائة وسق تمر، وجاء أبو عقيل بصاع من تمر، فلمزهم المنافقون (^١)، فنزلت هذِه الآية (^٢).\nوقوله: (وَجَاءَ رَجُلٌ فَتَصَدَّقَ بِصَاعٍ) وفي أخرى سلفت: بنصف صاع. وفي أخرى: بنصف صبرة تمر. هو أبو عقيل كما جاء في البخاري في موضع آخر (^٣)، وفي \"صحيح مسلم\" في قصة كعب بن مالك (^٤). وقوله - ﷺ -: \"كُنْ أبا خَيْثمة\" فإذا هو أبو خيثمة- يعني: عبد الرحمن بن نيحاز الأنصاري الذي تصدق بتمر فلمزه المنافقون (^٥). وقال السهيلي في \"تعريفه\": أبو عقيل اسمه حثجاث، أحد بني أنيف. وقيل: الملموز رفاعة بن سهل (^٦).\n_________\n(^١) ورد بهامش الأصل ما نصه: قال الذهبي في \"التجريد\": أبو عقيل صاحب الصاع الذي لمزه المنافقون، قال قتادة: اسمه حثجاث.\n(^٢) \"أسباب النزول\" ص ٢٦٠ (٥١٩).\n(^٣) سيأتي برقم (٤٦٦٨) كتاب: التفسير، باب: قوله: ﴿الَّذِينَ يَلْمِزُونَ المُطَّوِّعِينَ مِنَ المُؤْمِنِينَ﴾.\n(^٤) \"صحيح مسلم\" (٢٧٦٩) كتاب: التوبة، باب: حديث توبة كعب بن مالك وصاحبيه.\n(^٥) المصدر السابق.\n(^٦) ورد بهامش الأصل ما نصه: قال الذهبي في \"التجريد\": سهل بن رافع بن خديج البلوي، حليف الأنصار، قيل: هو صاحب الصاع الذي لمزه المنافقون، وقيل: هو الذي بعده. ثم قال سهل بن رافع بن أبي عمرو بن عبيد، شهد أحدا، وتوفي في خلافة عمر، روت عنه بنته عميرة، ولها صحبة، كذا أخرجه ابن منده، وأما أبو عمرو فنسبه إلى بني النجار، وقال: له أخ يسمى سهيل، وهما التيميان صاحبا المربد. انتهى. ولم أر في \"التجريد\" من اسمه رفاعة بن سهل في الأسماء، اللهم إلا أن يكون مشهورا بالكنية، فيكون قد ذكره في الكنى، والله أعلم.","vol":"10","page":281},{"text":"وفي \"المعاني\" للفراء: حث النبي - ﷺ - على الصدقة، فجاء عمر بصدقة، وعثمان بصدقة عظيمة، وجاء أبو عقيل. الحديث (^١).\nوفي \"تفسير الثعلبي\" عن أبي السليل قَالَ: وقف رجل على الحي فقال: حَدَّثَني أبي أو عمي أنه شهد النبي - ﷺ - يقول: \"مَنْ يتصدَّق اليوم بصدقة أَشهدُ له بها\" فجاء رجل ما بالبقيع أقصر قامة منه، يقول ناقة لا أرى بالبقيع أحسن منها فقال: هي وذو بطنها صدقة يا رسول الله. قَالَ: فلمزه رجل وقال: إنه يتصدق بها وهي خير منه. فقال - ﷺ -: \"بل هو خيرٌ منكَ ومنها\" يقولها ثلاثًا. فنزلت الآية.\nويلمزون: يعيبون. يقال: لمزه، يَلْمِزُهُ وَيَلْمُزُهُ إذا عابه. وكذلك همزه، يهمزه. والجَهد والجُهد بمعنى واحد عند البصريين. وقال بعض الكوفيين: هو بالفتح: المشقة، وبالضم الطاقة. وقال الشعبي: بالضم في الفتنة يعني: المشقة. وبالفتح في العمل. وذكر القزاز نحوه قَالَ: الجَهْد: ما يجهد المؤمن من مرض وغيره. والجُهْد: شيء قليل يعيش به المقل. والذي ذكره ابن فارس وغيره مثل قول الكوفيين. واحتج ابن فارس بهذِه الآية أي: لا يجدون إلا طاقتهم (^٢).\nوقال الجوهري: الجَهد والجُهد: الطاقة (^٣)، وقرئ بهما الآية.\nوقال ابن عيينة في \"تفسيره\" الجَهد: جهد الإنسان، والجُهد في ذات اليد.\nوحكى الزجاج يَلْمزُون بكسر الميم وضمها، وقد تقدم. وكانوا عابوا الصحابة في صدقات أتوا بها رسول الله - ﷺ -.\n_________\n(^١) \"معاني القرآن\" ١/ ٤٤٧.\n(^٢) \"مجمل اللغة\" ١/ ٢٠٠.\n(^٣) \"الصحاح\" ٢/ ٤٦٠.","vol":"10","page":282},{"text":"يروى أن ابن عوف أتى بصُرَّةٍ تملأ الكف، وأن أبا عقيل .. الحديث.\nومحل ﴿لَّذِينَ يَلْمِزُونَ﴾ [التوبة: ٧٩] نصب بالذم، أو رفع على الذم، أو جر بدلًا من الضمير في ﴿سِرَّهُمْ وَنَجْوَاهُمْ﴾ [التوبة: ٧٨] والمطوعين: المتطوعين المتبرعين. وزعم أبو إسحاق أن الرواية عن ثعلب بتخفيف الطاء وتشديد الواو. وقال: وهو غير جيد. والصحيح تشديدهما. وأنكر ذلك ثعلب عليه، وقال: إنما هو بالتشديد. وقال التدميري في \"شرحه\": هم الذين يخرجون إلى الغزو بنفقات أنفسهم من غير استعانة منهم برزق وسلطان وغيرهم. قَالَ: ووزنهم المفعلة من الطوع. يقال: طاع له كذا وكذا أي: أتاه طوعًا. ولساني لا يتطوع أي: لا ينقاد. وقد طوعوا يطوعون. وهم المطوعة من ذلك.\nوقوله: (إِنَّ لِبَعْضِهِمُ اليَوْمَ لَمِائَةَ أَلْفٍ) قَالَ شقيق -أحد رواته- فرأيت أنه يعني نفسه. كذا في \"صحيح الإسماعيلي\". وقوله: مائة ألف. كذا هو في البخاري. وكذا شرحه ابن التين، وذكره ابن بطال أيضًا (^١). وأما شيخنا علاء الدين فكتب بخطه في الأصل: وإن لبعضهم اليوم ثمانية آلاف. ثم قَالَ: وفي \"فضل الصدقة\" لابن أبي الدنيا مائة ألف. فأبعد النجعة، وصحف ما في البخاري فاحذره.\nومعنى (وَإِنَّ لِبَعْضِهِمُ اليَوْمَ لَمِائَةَ أَلْفٍ) أنهم كانوا يتصدقون بما يجدون، وهؤلاء يكنزون المال، ولا يتصدقون.\nوفيه: ما كان عليه السلف من التواضع، والحرص على الخير، واستعمالهم أنفسهم في المهن والخدمة، رغبة منهم في الوقوف عند حدود الله، والاقتداء بكتابه، وكانوا لا يتعلمون شيئًا من القرآن\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٤١٦.","vol":"10","page":283},{"text":"إلا للعمل به، وكانوا يحملون على ظهورهم للناس، ويتصدقون بالثمن لعدم المال عندهم ذلك الوقت. وحديث: \"اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ\" سلف في الباب قبله (^١).\nوأخرجه ابن خزيمة من حديث أنس بلفظ: \"افتدوا مِنَ النَّارِ وَلَوْ بِشِقِّ تمرَةٍ\" (^٢) ومن حديث ابن عباس بلفظ: \"اتقوا\" (^٣) وأخرجه ابن أبي الدنيا في \"فضل الصدقة\" من حديث أبي هريرة أيضًا.\nوفيه: حض على الصدقة بالقليل، كما سلف. وإعطاء عائشة التمرة؛ لئلا ترد السائل خائبًا وهي تجد شيئًا. وروي أنها أعطت سائلًا حبة عنب، فجعل يتعجب، فقالت: كم ترى فيها من مثقال ذرة (^٤). ومثله قوله - ﷺ - لأبي تميمة الهجيمي: \"لا تحقرن شيئًا من المعروف، ولو أن تضع من دلوك في إناء المستقي\" (^٥)، وقسم المرأة التمرة بين ابنتيها لما جعل الله في قلوب الأمهات من الرحمة.\nوفيه: أن النفقة على البنات والسعي عليهن من أفضل أعمال البر المجنبة من النار. وكانت عائشة من أجود الناس، أعطت بني أخويها\n_________\n(^١) سلف برقم (١٤١٣).\n(^٢) \"صحيح ابن خزيمة\" ٤/ ٩٤ (٢٤٣٠) كتاب: الزكاة، باب: الأمر باتقاء النار -نعوذ بالله منها- بالصدقة وإن قلت.\n(^٣) \"صحيح ابن خزيمة\" ٤/ ٩٤ (٢٤٢٩).\n(^٤) رواه مالك في \"الموطأ\" ص ٦١٦ كتاب: الصدقة، باب: الترغيب في الصدقة- بلاغًا، والبيهقي في \"شعب الإيمان\" ٣/ ٢٥٤ (٣٤٦٦)، وقال الألباني في \"ضعيف الترغيب والترهيب\" (٥١٥): ضعيف موقوف.\n(^٥) هذا الحديث مرسل؛ لأن أبا تميمة تابعي، والصواب حديث أبي تميمة الهجيمي عن جابر بن سليم قال: أتيت رسول الله .. الحديث، كما في \"المسند\" ٥/ ٦٣ - ٦٤، للاستزادة انظر: \"الصحيحة\" ٢/ ٣٩٩ (٧٧٠) و٣/ ٣٣٧ (١٣٥٢).","vol":"10","page":284},{"text":"ريعًا، أعطيت به مائة ألف درهم. وأعتقت في كفارة يمين أربعين رقبة (^١).\nوقيل: فعلت ذلك في نذر مبهم، وكانت ترى أنها لم توف بما يلزمها.\nوأعانت المنكدر في كتابته بعشرة آلاف درهم (^٢).\nوقوله: (\"مَنِ ابْتُلِيَ مِنْ هذِه البَنَاتِ بِشَيْءٍ\") سماه ابتلاء لموضع الكراهة لهن كما أخبر ربنا ﷻ.\n_________\n(^١) سيأتي برقم (٣٥٠٥) كتاب: المناقب، باب: مناقب قريش، و(٦٠٧٣) كتاب:\nالأدب، باب: الهجرة.\n(^٢) رواه ابن الجعد في \"مسنده\" ص ٢٥٣ (١٦٧٣)، وابن سعد في \"الطبقات\" ٥/ ٢٨، والحاكم في \"المستدرك\" ٣/ ٤٥٦ - ٤٥٧ كتاب: معرفة الصحابة.","vol":"10","page":285},{"text":"<span data-type='title' id=toc-1127>١١ - باب أَيُّ الصَّدَقَةِ أَفضَلُ؟ وَصَدَقَةُ الصَّحِيحِ الشَّحِيحِ</span>\nكذا في أصل الدمياطي ومقابله باب فضل صدقة الصحيح الشحيح (^١) وعلَّم عليه صح. وهو ما في شروحه ابن بطَّال (^٢) وابن التين وغيرهما. ثم قال: لِقَوْلِهِ: ﴿وَأَنْفِقُوا مِنْ مَا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ أَحَدَكُمُ المَوْتُ﴾ [المنافقون: ١٠] إلى خاتمتها.\nوَقَوْلِهِ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خُلَّةٌ﴾ [البقرة: ٢٥٤] الآيَةَ.\n\n١٤١٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حدَّثَنَا عُمَارَةُ بْنُ القَعْقَاعِ، حَدَّثَنَا أَبُو زُرْعَةَ، حَدَّثَنَا أَبُو هُرَيْرَةَ - ﵁ - قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ أَيُّ الصَّدَقَةِ أَعْظَمُ أَجْرًا؟ قَالَ: \"أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَخْشَى الفَقْرَ وَتَأْمُلُ الغِنَى، وَلَا تُمْهِلُ حَتَّى إِذَا بَلَغَتِ الحُلْقُومَ، قُلْتَ: لِفُلَانٍ كَذَا، وَلِفُلَانٍ كَذَا، وَقَدْ كَانَ لِفُلَانٍ\". [٢٧٤٨ - مسلم: ١٠٣٢ - فتح: ٣/ ٢٨٤]\nثم ذكر حديث أبي هريرة: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَيُّ الصَّدَقَةِ أَعْظَمُ أَجْرًا؟ قَالَ: \"أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَخْشَى الفَقْرَ وَتَأْمُلُ الغِنَى، وَلَا تُمْهِلُ حَتَّى إِذَا بَلَغَتِ الحُلْقُومَ، قُلْتَ: لِفُلَانٍ كَذَا، وَلفُلَانٍ كَذَا، وَقَدْ كَانَ لِفُلَانٍ\".\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا (^٣).\n_________\n(^١) ورد بهامش الأصل: وكذا في نسختي، لكن فيها تقدم الشحيح على الصحيح.\n(^٢) \"شرح ابن بطال\" ٣/ ٤١٧.\n(^٣) \"صحيح مسلم\" (١٠٣٢) كتاب: الزكاة، باب: بيان أن أفضل الصدقة صدقة الصحيح الشحيح.","vol":"10","page":286},{"text":"وسيأتي في الوصايا بزيادة: \"وأنت صحيح حريص\" (^١) والخلة: الصداقة. وهذا اليوم هو يوم القيامة ﴿فَأَصَّدَّقَ﴾ [المنافقون: ١٠]: فأزكى، ﴿وَأَكُنْ مِنَ الصَّالِحِينَ﴾ [المنافقون: ١٠]: أحج، قاله ابن عباس (^٢). والشح مثلث الشين: البخل. قاله ابن سيده، قَالَ: والضم أعلى.\nوقال صاحب \"الجامع\": أرى أن يكون الفتح في المصدر، والضم في الاسم. وفي \"المنتهى\" لأبي المعالي: وليس في الكلام فُعل بالضم وفِعل إلا هذا الحرف، وأحرف أُخر غيره. وقال الحربي: الشح ثلاثة وجوه:\nأحدها: أن تأخذ مال أخيك بغير حقه. قَالَ رجل لابن مسعود: ما أعطي ما أقدر على منعه. قَالَ: ذاك البخل، والشح: أن تأخذ مال أخيك بغير حقه (^٣).\nوقَالَ رجل لابن عمر: إني شحيح. فقال: إن كان شحك لا يحملك على أن تأخذ ما ليس لك، فليس بشحك بأس.\nثانيها: ما روي عن أبي سعيد الخدري أنه قَالَ: الشح: منع الزكاة وادخار الحرام.\nثالثها: ما روي في هذا الحديث.\n_________\n(^١) سيأتي برقم (٢٧٤٨) باب: الصدقة عند الموت.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ١١٠ (٣٤١٨١).\n(^٣) رواه الطبري في \"تفسيره\" ١٢/ ٤١ - ٤٢ (٣٣٨٨٠)، وابن أبي حاتم في \"تفسيره\" ١/ ٣٣٤٦ - ٣٣٤٧ (١٨٨٥٥)، والطبراني ٩/ ٢١٨ (٩٠٦٠)، والحاكم في \"المستدرك\" ٢/ ٤٩٠ كتاب: التفسير وقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، والبيهقي في \"شعب الإيمان\" ٧/ ٤٢٦ - ٤٢٧ (١٠٨٤١).","vol":"10","page":287},{"text":"قَالَ: والذي يبرِّئ من الوجوه الثلاثة ما روي: \"برئ من الشح، من أدى الزكاة، وقرى الضيف، وأعطى في النائبة\" (^١). وقال في \"المغيث\": الشح أبلغ في المنع من البخل، والبخل في أفراد الأمور وخواص الأشياء، والشح عام، وهو كالوصف اللازم من قبل الطبع والجبلة وقيل: البخل بالمال، والشح بالماء والمعروف. وقيل: الشحيح: البخيل مع التحرص. وفي \"مجمع الغرائب\": الشح المطاع: هو البخل الشديد الذي يملك صاحبه بحيث لا يمكنه أن يخالف نفسه فيه.\nفقوله: (\"وأنت صحيح شحيح\") أي؛ لأن أكثر الأصحاء يشحون ببعض ما في أيديهم من الفقر، ويأملون من الغنى.\nففيه: أن أعمال البر كلها إذا صعبت كان أجرها أعظم؛ لأن الشحيح الصحيح إذا خشي الفقر وأمل الغنى صعبت عليه الصدقة، وسول له الشيطان طول العمر وحلول الفقر به.\nفمن تصدق في هذِه الحال فهو مؤثر ثواب الرب تعالى على هوى نفسه. وأما إذا تصدق عند خروج نفسه فيخشى عليه الفرار بميراثه، والجور في فعله. ولذلك قَالَ ميمون بن مهران حين قيل له: إن رقية امرأة هشام ماتت وأعتقت كل مملوك لها. فقال ميمون: يعصون الله في أموالهم مرتين. يبخلون بها وهي في أيديهم، فإذا صارت لغيرهم أسرفوا فيها (^٢).\n_________\n(^١) رواه ابن أبي عاصم في \"الآحاد والمثاني\" (٢١٦١)، والطبراني (٤٠٩٦)، (٤٠٩٧)، كلاهما من طريق مجمع بن جارية، عن عمه خالد بن زيد مرسلًا.\nووصله البيهقي في \"الشعب\" (١٠٨٤٢) من طريق مجمع، عن عمه، عن أنس بن مالك مرفوعًا. وانظر \"السلسلة الضعيفة\" (١٧٠٩).\n(^٢) ذكره المزي في \"تهذبب الكمال\" ٢٩/ ٢٢٣، والذهبي في \"سير أعلام النبلاء\" ٥/ ٧٦.","vol":"10","page":288},{"text":"وقوله: (\"وتأمل الغنى\") هو بضم الميم أي: تطمع.\nو(\"تمهل\") يجوز فيه ثلاثة أوجه: الفتح، والضم، والإسكان.\nوقوله: (\"حَتَّى إذا بلغت الحلقوم\") أي: قاربت بلوغه. إذ لو بلغت حقيقة لم تصح وصية ولا شيء من تصرفاته بالاتفاق. وليس للروح ذكر ها هنا، لكن دل عليها الحال لقوله تعالى ﴿فَلَوْلَا إِذَا بَلَغَتِ الحُلْقُومَ (٨٣)﴾ يعني الحلق. قَالَ أبو عبيدة -كما نقله في \"المخصص\": هو مجرى النفس والسعال من الجوف، ومنه مخرج البصاق والصوت (^١). وفي \"المحكم\": الحلقوم كالحلق، فعلوم عند الخليل، وفعلول عند غيره (^٢). واحتج به من قَالَ: إن النفس جسد. وقد تقدم.\nوقوله: (\"وَقَدْ كَانَ لِفُلَانٍ\"): يريد به الوارث؛ لأنه لو شاء لم تجز الوصية. قاله الخطابي. يريد: (كان) بمعنى (صار). ولعله يريد: إذا جاوزت الثلث، أو كانت لوارث. وقيل: سبق القضاء به للموصى له.\nويحتمل أن يكون المعنى أنه خرج عن تصرفه، وكمال ملكه، واستقلاله بما شاء من تصرفه. وليس له في الوصية كبير ثواب بالنسبة إلى صدقة الصحيح. ففي الحديث: \"مثل الذي يعتق عند الموت، كالذي يهدي إذا شبع\" (^٣).\n_________\n(^١) رواه أبو داود (٣٩٦٨) كتاب: العتق، باب: في فضل العتق في الصحة، والترمذي (٢١٢٣) كتاب: الوصايا، باب: ما جاء في الرجل يتصدق أو يعتق عند الموت، وأحمد ٥/ ١٩٧، وعبد الرزاق في \"المصنف\" ٩/ ١٥٧ (١٦٧٤٠) كتاب: المدبر، باب: العتق عند الموت. والحاكم في \"المستدرك\" ٢/ ٢١٣ كتاب: العتق، والبيهقي في \"سننه\" ٤/ ١٩٠ كتاب: الزكاة، باب: فضل صدقة الصحيح الشحيح. و١٠/ ٢٧٣ كتاب: العتق، باب: فضل العتق في الصحة، والحديث ضعفه الألباني كما في \"الضعيفة\" (١٣٢٢).\n(^٢) انظر \"المحكم\" ٤/ ٣٤.\n(^٣) \"المحكم\" ٣/ ٣.","vol":"10","page":289},{"text":"-<span data-type='title' id=toc-1128> باب</span>\n١٤٢٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ فِرَاسٍ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ أَنَّ بَعْضَ أَزْوَاجِ النَّبِيِّ - ﷺ - قُلْنَ لِلنَّبِيِّ - ﷺ -: أَيُّنَا أَسْرَعُ بِكَ لُحُوقًا؟ قَالَ: \"أَطْوَلُكُنَّ يَدًا\". فَأَخَذُوا قَصَبَةً يَذْرَعُونَهَا، فَكَانَتْ سَوْدَةُ أَطْوَلَهُنَّ يَدًا، فَعَلِمْنَا بَعْدُ أَنَّمَا كَانَتْ طُولَ يَدِهَا الصَّدَقَةُ، وَكَانَتْ أَسْرَعَنَا لُحُوقًا بِهِ، وَكَانَتْ تُحِبُّ الصَّدَقَةَ. [مسلم: ٢٤٥٢ - فتح: ٣/ ٢٨٥]\nذكر فيه حديث مسروق عن عائشة: أَنَّ بَعْضَ أَزْوَاج النَّبِيِّ - ﷺ - أو أزواج النبي - ﷺ - قُلْنَ لِلنَّبِيِّ - ﷺ -: أَيُّنَا أَسْرَعُ بِكَ لُحُوقًا؟ قَالَ: \"أَطوَلُكُنَّ يَدًا\". فَأخَذُوا قَصَبَةً يَذْرَعُونَهَا، فَكَانَتْ سَوْدَةُ أَطْوَلَهُنَّ يَدًا، فَعَلِمْنَا بَعْدُ أَنَّمَا كَانَتْ طُول يَدِهَا بالصَّدَقَة، وَكَانَتْ أَسْرَعَنَا لُحُوقًا بِهِ، وَكَانَتْ تُحِبُّ الصَّدَقَةَ.\nالشرح:\nكذا هو ثابت في كل النسخ باب بغير ترجمة، وكذا هو في الشروح، وهو داخل في الباب الأول. وزعم ابن أبي أحد عشر أنه ذكره في باب فضل زينب وسودة. والمشهور أن أسرعهن لحوقًا به زينب بنت جحش، وكانت كثيرة الصدقة.\nقَالَ محمد بن عمر: هذا الحديث وهل في سودة، وإنما هو في زينب، وهي كانت أول نسائه لحوقًا به، وتوفيت في خلافة عمر (^١)، وبقيت سودة إلى شوال سنة أربع وخمسين بالمدينة في خلافة معاوية (^٢).\n_________\n(^١) ورد بهامش الأصل ما نصه: سنة عشرين، وقال خليفة سنة ٢١، قاله النووي وغيره.\n(^٢) ورد بهامش الأصل ما نصه: قال الذهبي في \"الكاشف\": توفيت في آخر خلافة عمر. قال النووي في \"التهذيب\": وهذا قول الأكثرين، قال: وذكر محمد بن سعد عن الواقدي أنها توفيت في شوال سنة ٤٣ هـ خلافة معاوية بالمدينة، قال الواقدي: وهذا الثبت عندنا.","vol":"10","page":290},{"text":"وهو المثبت عندنا. وقد رواه مسلم على الصواب من حديث طلحة بن يحيى بن طلحة، عن عائشة بنت طلحة، عن عائشة خالتها (^١). وذكرت أنها زينب بنت جحش، وسبب طول يدها؛ أنها كانت تعمل وتتصدق.\nوقال ابن بطال: سقط من الحديث ذكر زينب؛ لأنه لا خلاف بين أهل الأثر والسير أن زينب أول من مات من زوجاته (^٢).\nقَالَ عبد الرحمن بن أبزى: صليت مع عمر على زينب بنت جحش أم المؤمنين (^٣).\nقلتُ: فهو إذًا غلط من بعض الرواة. والعجب أن البخاري لم ينبه عليه ولا من بعده، حَتَّى أن بعضهم فسَّره بأن لحوق سودة من أعلامِ النبوة. ويجوز أن يكون خطابه لمن كان حاضرًا عنده إذ ذاك من الزوجات، وأن سودة وعائشة كانتا ثم دون زينب.\nوفيه: الإنعام والإفضال، وأن الحكم للمعاني لا للألفاظ، -بخلاف أهل الظاهر- ألا ترى أن أزواجه سبق إليهن أنه أراد طول اليد التي هي الجارحة، فلما لم تتوف سودة التي كانت أطولهن يد الجارحة وتوفيت زينب قبلهن، علمن أنه لم يرد طول العضو وإنما أراد بذلك كثرة\n_________\n(^١) \"صحيح مسلم\" (٢٤٥٢) كتاب: \"فضائل الصحابة\" باب: من فضائل زينب أم المؤمنين ﵂.\n(^٢) \"شرح ابن بطال\" ٣/ ٤١٨.\n(^٣) رواه ابن سعد في \"الطبقات\" ٨/ ١١٢، وابن أبي شيبة في \"المصنف\" ٧/ ٢٤٩ (٣٥٧٥٣) كتاب: الأوائل، باب: أول ما فعل ومن فعله، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٩٩، والدارقطني في \"العلل\" ٢/ ١٧٨، والبيهقي في \"سننه\" ٤/ ٣٧ كتاب: الجنائز، باب: ما يستدل به على أن أكثر الصحابة اجتمعوا على أربع ورأى بعضهم الزيادة منسوخة، وقال الألباني: في \"أحكام الجنائز\" ص ١٨٧: سنده صحيح.","vol":"10","page":291},{"text":"الصدقة؛ لأن زينب هي التي كانت تحب الصدقة. واليد ها هنا: يدها\nللعطاء. وهو من مجاز الكلام. ومثله قول اليهود: ﴿يَدُ اللهِ مَغْلُولَةٌ﴾ [المائدة: ٦٤].","vol":"10","page":292},{"text":"<span data-type='title' id=toc-1129>١٢ - باب صَدَقَةِ العَلَانِيَةِ</span>\nوَقَوْلِهِ: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً﴾ إِلَي: ﴿وَلَا هُمْ يَحْزَنُونَ﴾ [البقرة: ٢٧٤] [فتح ٣/ ٢٨٨].\nاختلف في سبب نزول هذِه الآية:\nفروى مجاهد عن ابن عباس: أنها نزلت في علي بن أبي طالب، كان معه أربعة دراهم فأنفق بالليل درهمًا، وبالنهار درهمًا، وسرًا درهمًا، وعلانية درهمًا (^١).\nوقال الأوزاعي: نزلت في الذين يرتبطون الخيل خاصة في سبيل الله ينفقون عليها بالليل والنهار (^٢).\nوقال قتادة: نزلت في من أنقق ماله في سبيل الله؛ لقوله - ﷺ -: \"إِنَّ الأَكْثَرِينَ هُمُ الأَقَلُّونَ يوم القيامة، إِلَّا مَنْ قَالَ بِالمَالِ هَكَذَا وَهَكَذَا -عن يمينه وعن شماله- وَقَلِيلٌ مَا هُمْ\" (^٣) هؤلاء قوم أنفقوا في سبيل الله الذي آفترض وارتضى في غير سرف ولا إملاق ولا تبذير ولا فساد (^٤).\nونقل الواحدي قول الأوزاعي عن جماعة غيره: أبي أمامة وأبي الدرداء ومكحول. قَالَ: والأوزاعي، عن رباح (^٥). ورواه ابن غريب، عن أبيه، عن جده مرفوعًا (^٦)، ووافق مجاهد والكلبي الأول، زاد\n_________\n(^١) رواه الواحدي في \"أسباب نزول القرآن\" ص ٩٤ - ٩٥ (١٨٠، ١٨١).\n(^٢) المصدر السابق ص ٩٣ (١٧٥).\n(^٣) سيأتي برقم (٦٦٣٨) كتاب: الإيمان والنذور، باب: كيف يمين النبي - ﷺ -، ورواه\nمسلم برقم (٩٩٠) كتاب: الزكاة، باب: تغليظ عقوبة من لا يؤدي الزكاة.\n(^٤) رواه ابن جرير في \"تفسيره\" ٣/ ١٠١ (٦٣٣١).\n(^٥) \"أسباب النزول\" ص ٩٣.\n(^٦) رواه ابن سعد في \"الطبقات\" ٧/ ٤٣٣، وابن أبي عاصم في \"الآحاد والمثاني\" ٥/ =","vol":"10","page":293},{"text":"الكلبي: فقال له رسول الله - ﷺ -: \"ما حملك على هذا؟ \" قَالَ: حملني أن أستوجب على الله الذي وعدني. فقال له: \"ألا إن ذلك لك\" فأنزل الله هذِه الآية (^١). وفي \"الكشاف\": نزلت في أبي بكر إذ أنفق أربعين ألف دينار عشرة آلاف سرًا، ومثلها جهرًا، ومثلها ليلًا، ومثلها نهارًا (^٢).\nوقال الطبري عن آخرين: عني بها قوم أنفقوا في سبيل الله في غير إسراف ولا تقتير (^٣). وهذا سلف.\nفروي عن ابن عباس أن قوله تعالى: ﴿إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ﴾ [البقرة: ٢٧١] إلى قوله: ﴿وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾ [البقرة: ٢٧٤] كان هذا يعمل به قبل أن تنزل براءة، فلما نزلت براءة بفرائض الصدقات انتهت الصدقات إليها (^٤). وقال قتادة: ﴿إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِنْ تُخْفُوهَا﴾ [البقرة: ٢٧١] كل مقبول إذا كانت النية صادقة، وصدقة السر أفضل. وذكر لنا أن الصدقة تطفئ الخطيئة كما يطفئ الماء النار، وقاله أيضًا الربيع (^٥). وعن ابن عباس: جعل الله صدقة السر في التطوع تفضل علانيتها، يقال: بسبعين ضعفًا. وجعل صدقة الفريضة علانيتها أفضل من سرها، يقال: بخمسة وعشرين ضعفًا. وكذلك جميع الفرائض والنوافل في الأشياء كلها (^٦).\n_________\n= ١٥٨ (٢٦٩٦)، والطبراني ١٧/ ١٨٨ (٥٠٤)، والواحدي في \"أسباب نزول القرآن\" ص ٩٢ (١٧٥)، وذكره الهيثمي في \"مجمع الزوائد\" ٣/ ٢٧، وقال: رواه الطبراني، وفيه مجاهيل. وقال الألباني: موضوع، وهذا إسناد هالك. انظر: \"الضعيفة\" ٧/ ٤٧٢ - ٤٧٣ (٣٤٧٥).\n(^١) انظر: \"أسباب نزول القرآن\" ص ٩٥ (١٨٢).\n(^٢) \"الكشاف\" ١/ ٢٨٣.\n(^٣) \"تفسير الطبري\" ٣/ ١٠١ (٦٢٣١).\n(^٤) \"تفسير الطبري\" (٦٢٣٢).\n(^٥) \"تفسير الطبري\" ٣/ ٩٢ (٦١٩٣، ٦١٩٤).\n(^٦) \"تفسير الطبري\" ٣/ ٩٣ (٦١٩٥).","vol":"10","page":294},{"text":"وقال سفيان: سوى الزكاة (^١). وهذا قول كالإجماع.\nوقال آخرون: إنما عني بـ: ﴿إِنْ تُبْدُوا الصَّدَقَاتِ﴾ يعني: على أهل الكتابين من اليهود والنصارى ﴿إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ﴾ \" قالوا: فأما من أعطى فقراء المسلمين من زكاة وصدقة وتطوع فإخفاؤه أفضل، ذكر ذلك يزيد بن أبي حبيب وقال: إنما أنزلت فيهم (^٢).\nقَالَ الطبري: لم يخص الله صدقة دون صدقة، وذلك على العموم إلا ما كان من زكاة واجبة، فإن الواجب من الفرائض قد أجمع الجميع على أن الفضل في إعلانه، وإظهار سوى الزكاة التي ذكرنا اختلاف المختلفين فيها مع إجماع جميعهم على أنها واجبة، فحكمها في أن الفضل في أدائها علانية حكم سائر الفرائض غيرها (^٣).\nوقال الحسن: إظهار الزكاة أفضل، وإخفاء التطوع أفضل.\nوعند الزجاج: كانت صدقة الزكاة سرًّا أيام رسول الله - ﷺ -، فأما اليوم فالظن يساء بمن لم يظهرها. وروى أبو الفضل الجوزي من حديث القاسم، عن أبي أمامة أن أبا ذر سأل رسول الله - ﷺ -: أي الصدقة أفضل؟ قَالَ: \"سر إلى فقير أو جهد من مقل\" (^٤) ثم تلا: ﴿إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ﴾.\n_________\n(^١) \"تفسير الطبري\" (٦١٩٦).\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٩٣ (٦١٩٧).\n(^٣) المرجع السابق.\n(^٤) رواه أحمد ٥/ ٢٦٥ - ٢٦٦ مطولًا، والطبراني ٨/ ٢١٧ (٧٨٧١)، وذكره الهيثمي في \"مجمع الزوائد\" ٣/ ١١٥، وقال: فيه علي بن يزيد، وفيه كلام. وضعفه الألباني كما في \"ضعيف الترغيب والترهيب\" (٥٣١).","vol":"10","page":295},{"text":"وعن الشعبي: لما نزلت: ﴿إِنْ تُبْدُوا الصَّدَقَاتِ﴾ جاء عمر بنصف ماله يحمله على رءوس الناس، وجاء أبو بكر بجميع ماله يكاد أن يخفيه من نفسه، فقال - ﷺ -: \"ما تركت لأهلك؟ \" قَالَ: عدة الله وعدة رسوله (^١).\nواعلم أن البخاري لم يذكر في الباب حديثًا، وكأنه -والله أعلم- اكتفي بما أسلفه في الصلاة من الأمر بالصدقة والمبادرة إليها.\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ٢/ ٥٣٦ (٢٨٤٨).","vol":"10","page":296},{"text":"<span data-type='title' id=toc-1130>١٣ - باب صَدَقَةِ السِّرِّ</span>\nوَقَالَ أَبُو هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا صَنَعَتْ يَمِينُهُ\". وَقَالَ اللهُ تَعَالَى: ﴿وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ﴾ [البقرة: ٢٧١]. [فتح ٣/ ٢٨٨]\nالشرح:\nأما الآية الكريمة فقد سلف الكلام فيها في الباب قبله واضحًا، ومعنى أولها: ﴿إِنْ تُبْدُوا﴾ أي: إن تظهروا. وفي: ﴿نِعِمَّا﴾ قراءات، ليس هذا موضعها، ومعنى الإخفاء: السر.\nوأما هذا التعليق فقد أسنده فيما مضى في باب: من جلس في المسجد ينتظر الصلاة (^١). ويأتي قريبًا أيضًا (^٢)، وتأولوا الإخفاء فيه على صدقة التطوع، وهو ضرب مثل في المبالغة في الإخفاء؛ لقرب الشمال من اليمين، وإنما أراد بذلك أن لو أراد أن لا يعلم من يكون على شماله من الناس ما تتصدق به يمينه لشدة استتاره، وهذا على المجاز كقوله تعالى: ﴿وَاسْأَلِ القَرْيَةَ﴾ (^٣) [يوسف: ٨٢]؛ لأن الشمال لا توصف بالعلم. وكافة العلماء على الإسرار في التطوع دون الفرض (^٤).\nوقوله تعالى: ﴿وَاللهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾ [البقرة: ٢٣٤] أي: في صدقاتكم من إخفائها وإعلانها، وفي غير ذلك من أموركم، ذو خبرة\n_________\n(^١) سلف برقم (٦٦٠) كتاب: الأذان.\n(^٢) سيأتي برقم (١٤٢٣) باب: الصدقة باليمين.\n(^٣) سيأتي الكلام عن نفي المجاز عن القرآن في كتابه: التفسير.\n(^٤) انظر: \"المجموع\" ٦/ ٢٣٦.","vol":"10","page":297},{"text":"وعلم لا يخفي عليه شيء، فهو محيط به محصٍ له حَتَّى يجازيهم بالقليل والكثير. فإن قلت (^١): بداءة المصنف بالحديث ثم بالآية وكان الأولى عكسه. قلتُ: كأن -والله أعلم- أن الآية في الباب قبله نص فيه، فأشار إليها ثم أردفه بالأخرى.\n_________\n(^١) ورد بهامش الأصل ما نصه: لما كانت الآية في الباب قبله صريحة فيه وفي هذا الباب فكأنها مذكررة هنا لقوة الصراحة، وإذا كانت مُنزَّلة مَنْزِلة المذكورة فقد قدمها على الحديث، لكن يبقى عليه أن يقال: فلم قدم الحديث على الآية الأخرى، والحديث والآية متساويان في الدلالة؟.","vol":"10","page":298},{"text":"<span data-type='title' id=toc-1131>١٤ - باب إِذَا تَصَدَّقَ عَلَى غَنِيٍّ وَهُوَ لَا يَعْلَمُ</span>\n١٤٢١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَالَ رَجُلٌ: لأَتَصَدَّقَنَّ بِصَدَقَةٍ. فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى سَارِقٍ. فَقَالَ: اللَّهُمَّ لَكَ الحَمْدُ، لأَتَصَدَّقَنَّ بِصَدَقَةٍ. فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدَىْ زَانِيَةٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى زَانِيَةٍ. فَقَالَ: اللَّهُمَّ لَكَ الحَمْدُ عَلَى زَانِيَةٍ، لأَتَصَدَّقَنَّ بِصَدَقَةٍ. فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدَيْ غَنِيٍّ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى غَنِيٍّ فَقَالَ: اللَّهُمَّ لَكَ الحَمْدُ، عَلَى سَارِقٍ، وَعَلَى زَانِيَةٍ، وَعَلَى غَنِيٍّ. فَأُتِيَ، فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ عَلَى سَارِقٍ فَلَعَلَّهُ أَنْ يَسْتَعِفَّ عَنْ سَرِقَتِهِ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ عَنْ زِنَاهَا، وَأَمَّا الغَنِيُّ فَلَعَلَّهُ يَعْتَبِرُ فَيُنْفِقُ مِمَّا أَعْطَاهُ اللهُ\". [مسلم: ١٠٢٢ - فتح: ٣/ ٢٩٠]\nذكر فيه حديث أبي هريرة في الصدقةِ على السَّارِق والزانية والغنيِّ، بطوله.\nوقد أخرجه مسلم بزيادة: فقيل له: \"أما صدقتَكَ فقد قُبِلَت\" (^١). وهو ظاهر في الحض على الاغتباط بالصدقات، وكان هذا الرجل فيمن كان قبلنا فجازاه بها وقبل ذلك منه كما سلف، نبه عليه ابن التين قَالَ: وقوله: \"فأتي فقيل له\". يحتمل أن يكون أخبره بذلك نبي، أو أخبر في نوم.\nقلتُ: قد جاء مصرحًا بالثاني. ففي \"مستخرج أبي نعيم\": \"فأتي في منامه فقِيْلَ له: إن الله -﷿- قد قَبل صَدَقَتَكَ\". وجزم به المهلب فقال: يعني: أنه أُري في المنام، والرؤيا حق.\n_________\n(^١) \"صحيح مسلم\" (١٠٢٢) كتاب: الزكاة، باب: أجر المتصدق وإن وقعت الصدقة\nفي يد غير أهلها.","vol":"10","page":299},{"text":"وقوله: \"فلعله أن يستعفف عن سرقته\". (العل) من الله تعالى على معنى القطع والحتم. ودل ذلك أن صدقة الرجل على السارق والزانية والغني قد يقبلها الله تعالى، وقد صرح به كما سلف، لا سيما إذا كانت سببًا إلى ما يرضي الرب تعالى، فلا شك في فضلها وقبولها.\nوقوله: \"فعلَّها أنْ تَسْتَعِفَّ عن زناها\". قَالَ ابن التين: رويناه بالمد. وعند أبي ذر بالقصر، وهي لغة أهل الحجاز، والمد لأهل نجد.\nواختلف العلماء في الذي يعطي الفقير من الزكاة على ظاهر فقره ثم يتبين غناه، فقال الحسن البصري: إنها تجزئه. وهو قول أبي حنيفة ومحمد (^١)، وقبلهما إبراهيم. قالوا: لأنه قد اجتهد وأعطى فقيرا عنده، وليس عليه غير الاجتهاد، وأيضًا فإن الصدقة إذا خرجت من مال المتصدق على نية الصدقة أنها جازئة عنه حيث وقعت ممن بسط إليها يدًا إذا كان مسلمًا بهذا الحديث، وقال أبو يوسف والثوري والحسن بن حي والشافعي: لا يجزئه؛ لأنه لم يضع الصدقة موضعها، وقد أخطأ في اجتهاده، كما لو نسي الماء في رحله وتيمم لصلاة لم تجزئه صلاته (^٢). واختلف قول ابن القاسم: هل تجزئه أم لا (^٣)؟ قَالَ ابن القصار: وقول مالك يدل على هذا؛ لأنه نص في كفارة اليمين: إن أطعم الأغنياء فإنه لا يجزئه، وإن كان قد اجتهد فالزكاة أولى.\nفأما الصدقةُ على السارِقِ والزَّانيةِ فإنَّ العلماءَ مُتفقون أنَّهما إذا كانا فقيرين فهما ممن تجوز له الزكاة.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٥٣.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ٥٠، \"روضة الطالبين\" ٢/ ٣٣٨، \"المغني\" ٤/ ١٢٧.\n(^٣) انظر: \"المنتقى\" ٢/ ١٥١، \"عيون المجالس\" ٢/ ٥٩٩.","vol":"10","page":300},{"text":"وفيه: وجوب الاعتبار والمنافسة في الخير كما سلف، وزعم بعضهم أن هذا كان في صدقة التطوع.\nوقوله: (تُصدق) روي بضم التاء وفتحها.","vol":"10","page":301},{"text":"<span data-type='title' id=toc-1132>١٥ - باب إِذَا تَصَدَّقَ عَلَى ابْنِهِ وَهُوَ لَا يَشْعُرُ</span>\n١٤٢٢ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا إِسْرَائِيلُ، حَدَّثَنَا أَبُو الجُوَيْرِيَةِ، أَنَّ مَعْنَ بْنَ يَزِيدَ - ﵁ - حَدَّثَهُ قَالَ: بَايَعْتُ رَسُولَ اللهِ - ﷺ - أَنَا وَأَبِي وَجَدِّي، وَخَطَبَ عَلَيَّ فَأَنْكَحَنِي، وَخَاصَمْتُ إِلَيْهِ، وَكَانَ أَبِي يَزِيدُ أَخْرَجَ دَنَانِيرَ يَتَصَدَّقُ بِهَا، فَوَضَعَهَا عِنْدَ رَجُلٍ فِي المَسْجِدِ، فَجِئْتُ فَأَخَذْتُهَا فَأَتَيْتُهُ بِهَا، فَقَالَ: وَاللهِ مَا إِيَّاكَ أَرَدْتُ. فَخَاصَمْتُهُ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ: \"لَكَ مَا نَوَيْتَ يَا يَزِيدُ، وَلَكَ مَا أَخَذْتَ يَا مَعْنُ\". [فتح: ٣/ ٢٩١]\nذكر فيه حديث أبي الجويرية (خ، د، س) -بالجيم- حِطَّان بن خفاف الجرمي الكوفي أَنَّ مَعْنَ بْنَ يَزِيدَ (خ، د) -وهو ابن الأخنس- حَدَّثَهُ وهما من أفراد البخاري (^١) قَالَ: بَايَعْتُ رَسُولَ اللهِ - ﷺ - أَنَا وَأَبِي وَجَدِّي، وَخَطَبَ عَلَيَّ فَأَنْكَحَنِي، وَخَاصَمْتُ إِلَيْهِ، وَكَانَ أَبِي يَزِيدُ أَخْرَجَ دَنَانِيرَ يَتَصَدَّقُ بِهَا، فَوَضَعَهَا عِنْدَ رَجُلٍ فِي المَسْجِدِ، فَجِئْتُ فَأَخَذْتُهَا فَأَتَيْتُهُ بِهَا، فَقَالَ: والله مَا إِيَّاكَ أَرَدْتُ. فَخَاصَمْتُهُ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ: \"لَكَ مَا نَوَيْتَ يَا يَزِيدُ، وَلَكَ مَا أَخَذْتَ يَا مَعْنُ\".\nالشرح:\nهذا الحديث من أفراده، وَمْعن هذا أدرك إمرة مروان. وهو ووالده وجده الأخْنس بدريون من الأفراد، فيما قاله يزيد بن أبي حبيب. وأما الصحابة فبيت الصديق فيه أربعة في نسق، وهو من الأفراد أيضًا.\nوقوله: (وَخَطَبَ عَلَيَّ فَأَنْكَحَنِي) يريد: رسول الله - ﷺ -، وهذِه فضيلة، واتفق العلماء على أنه لا يجوز دفع الزكاة إلى الأبن ولا إلى\n_________\n(^١) في هامش الأصل: أي عن مسلم.","vol":"10","page":302},{"text":"الأب إذا كانا ممن تلزم المزكي نفقتهما (^١)؛ لأنها وقاية لماله، ولم يختلفوا أنه يجوز له أن يعطيهما ما شاء من صدقة تطوع أو غيرها. قالوا؛ وهذا الحديث في التطوع.\nوعن الشافعي: أنه يجوز للوالد الإعطاء إذا كان الولد غارمًا أو غازيًا، ويحمل حديث الباب عليه، وإذا كانا فقيرين وقلنا بعدم وجوب النفقة فلهما تناولها كالأجنبي.\nواختلفوا في دفع الزكاة إلى سائر الأقارب المحتاجين الذين لا تلزم نفقتهم، فروي عن ابن عباس أنه يجزئه، وهو قول عطاء والقاسم وسعيد بن المسيب وأبي حنيفة والثوري والشافعي وأحمد (^٢)، وقالوا: هي لهم صدقة وصلة.\nوقال ابن المسيب: أولى الناس بزكاة مالي يتيم ومن كان مني (^٣).\nوروى مطرف، عن مالك: أنه لا بأس أن يعطي قرابته من زكاته إذا لم يعط من يعول، وقال: رأيت مالكًا يعطي قرابته من زكاته. وهو قول أشهب (^٤).\nوقال الحسن البصري وطاوس: لا يعطي قرابته من الزكاة شيئًا.\nوذكر ابن المواز عن مالك أنه كره أن يخص قرابته بزكاته وإن لم تلزمه نفقتهم (^٥).\n_________\n(^١) انظر: \"الإجماع\" لابن المنذر ص ١٤٢.\n(^٢) انظر: \"الأصل\" ٢/ ١٤٨، \"مختصر المزني\" ١/ ٢٥٦، \"المغني\" ٤/ ٩٩.\n(^٣) انظر: \"مصنف ابن أبي شيبة\" ٢/ ٤١٢ (١٠٥٣٢).\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٢٩٤، ٢٩٥.\n(^٥) انظر: \"النوادر والزيادات\" ٢/ ٢٩٤.","vol":"10","page":303},{"text":"وفيه: أن الابن يخاصم أباه، وليس بعقوق إذا كان ذلك في حق، على أن مالك قد كره ذلك ولم يجعله من باب البر.\nوفيه: أن ما خرج إلى الابن من مال الأب على وجه الصدقة أو الصلة أو الهبة لله تعالى وحازه الابن أنه لا رجوع للأب فيه، بخلاف الهبة التي للأب أن يقتصرها. أي: يرجع فيها. ولم يكن له أن يقتصر الصدقة، وكل هبة وعطية لله فليس له أن يقتصرها؛ لقوله - ﷺ -: \"العَائِدُ فِي هِبَتِهِ كَالعَائِدِ فِي قَيْئِهِ\" (^١) وهذا مذهب مالك (^٢)، وسيأتي مذهبنا في الرجوع في كتاب الهبة إن شاء الله.\nوقال ابن التين: يجوز دفع الفرض إليه بشرطين:\nأحدهما: أن يتولن غيره صرفها إليه.\nالثاني: أن لا يكون في عياله، فإن كان في عياله وقصد إعطاءه فروى مطرف عن مالك: لا ينبغي له أن يفعل، فإن فعل أساء ولا يضمن إن لم يقطع عن نفسه إنفاقه عليهم.\nقَالَ ابن حبيب: فإن قطع الإنفاق عن نفسه بذلك لم يجزئه، فإن لم يكن في عياله وتولى هو صرفها إليه. فاختلف قوله على ثلاث روايات: روى عنه ابن القاسم كراهية ذلك، وروى عنه مطرف جوازه، وروى عنه الواقدي: إن أفضل من وضعت فيه زكاتك أهل رحمك الذين لا تعول (^٣).\n_________\n(^١) سيأتي برقم (٢٥٨٩) كتاب: الهبة، باب: هبة الرجل لامرأته والمرأة لزوجها.\n(^٢) انظر: \"المعونة\" ٢/ ٥٠٣.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٩٥ - ٢٩٦.","vol":"10","page":304},{"text":"وقد قَالَ بعض أهل العلم: إن نفقة الولد الكبير تلزم أباه وإن بلغ صحيحًا. واحتج بظاهر حديث هند: \"خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالمَعْرُوفِ\" (^١) فعلى قوله لا يجوز دفعها للولد على كل حال؛ لأن النفقة له لازمة بالشرع، وفي الحديث: \"إنَّما الأعمالُ بالنِّيَّات\" (^٢) وصح: \"الصَّدقة على غير ذِي الرَّحِمِ صَدَقَةٌ، وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَة\" (^٣)\nوممن قَالَ بإعطاء الأقارب ما لم يكونوا في عياله ابن عباس وابن المسيب وابن مسعود وسعيد بن جبير وإبراهيم والحسن وعطاء والضحاك وطاوس ومجاهد، حكاه في \"المصنف\" عنهم (^٤)، وفي \"مسند الدارمي\" من حديث حكيم مرفوعًا: \"أفْضل الصَّدقة على ذي الَرَّحمِ الكاشح\" (^٥).\n_________\n(^١) سيأتي برقم (٢٢١١) كتاب: البيوع، باب: من أجرى أمر الأمصار على ما يتعارفون بينهم …\n(^٢) سبق برقم (١) كتاب: بدء الوحي، باب: كيف كان بدء الوحي إلى رسول الله - ﷺ -.\n(^٣) رواه الترمذي (٦٥٨) مطولًا، كتاب: الزكاة، باب: ما جاء في الصدقة على ذي القربى، وقال أبو عيسى: حديث سلمان حسن، والنسائي ٥/ ٩٢ كتاب: الزكاة، باب: الصدقة على الأقارب، وابن ماجه (١٨٤٤) كتاب: الزكاة، باب: فضل الصدقة، وأحمد ٤/ ١٨، والدارمي ٢/ ١٠٤٦ (٧٢٢ - ١٧٢٣) كتاب: الزكاة، باب: الصدقة على القرابة، والبيهقي ٤/ ١٧٤ كتاب: الزكاة، باب: الاختيار في أن يؤثر بزكاة فطره وزكاة ماله ذوي رحمه … وصححه الألباني في \"صحيح الترمذي\" (٥٣١) و\"ابن ماجه\" (١٤٩٤).\n(^٤) \"مصنف ابن أبي شيبة\" ٢/ ٤١٢، ٤١٣ (١٠٥٣١ - ١٠٥٤٢).\n(^٥) \"مسند الدارمي\" ٢/ ١٠٤٥ (١٧٢١) كتاب: الزكاة، باب: الصدقة على القرابة.","vol":"10","page":305},{"text":"<span data-type='title' id=toc-1133>١٦ - باب الصَّدَقَةِ بِاليَمِينِ</span>\n١٤٢٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالَى فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلاَّ ظِلُّهُ: إِمَامٌ عَدْلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي المَسَاجِدِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ\". [انظر: ٦٦٠ - مسلم: ١٠٣١ - فتح: ٣/ ٢٩٢]\n\n١٤٢٤ - حَدَّثَنَا عَلِيُّ بْنُ الجَعْدِ، أَخْبَرَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي مَعْبَدُ بْنُ خَالِدٍ قَالَ: سَمِعْتُ حَارِثَةَ بْنَ وَهْبٍ الخُزَاعِىَّ - ﵁ - يَقُولُ سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"تَصَدَّقُوا، فَسَيَأْتِي عَلَيْكُمْ زَمَانٌ يَمْشِي الرَّجُلُ بِصَدَقَتِهِ، فَيَقُولُ الرَّجُلُ: لَوْ جِئْتَ بِهَا بِالأَمْسِ لَقَبِلْتُهَا مِنْكَ، فَأَمَّا اليَوْمَ فَلَا حَاجَةَ لِي فِيهَا\". [انظر: ١٤١١ - مسلم: ١٠١١ - فتح: ٣/ ٢٩٣]\nذكر فيه حديث أبي هريرة: \"سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ … \" وقد سلف (^١).\nوحديث حارثة بن وهب: \"تصدقوا .. \" السالف في باب الصدقة قبل الرد (^٢).\nولم يظهر لي وجه إيراده في الصدقة باليمين إلا أن يقال: إن قوله: \"تصدقوا\" يحمل على ما مدح فيه في الحديث الأول، وهو اليمين.\n_________\n(^١) برقم (٦٦٠) كتاب: الأذان، باب: من جلس في المسجد ينتظر الصلاة، وفضل المساجد.\n(^٢) برقم (١٤١١) كتاب: الزكاة.","vol":"10","page":306},{"text":"قَالَ ابن التين هنا: وقوله: \"يُظِلّهُمُ اللهُ فِي ظِلِّهِ\" جاء في [الأثر] (^١): أن الشمس تقرب من الخلائق يوم القيامة حَتَّى يبلغ الكافر في رشحه إلى أنصاف أذنيه، فيظل الله من يشاء في ظله. وقد سلف ما في ذلك مستوفي.\nوبدأ بالإمام العادل؛ لأن الله تعالى يصلح به أمر العباد في [نفي] (^٢) الظلم، وإصلاح السبل، ودفع العدو، وغير ذلك. ويقال: للإمام مثل أجر من عمل بأمره وانتهى بنهيه ووعظه مع أجره، وليس أحد أقرب من الله منزلة منه بعد الأنبياء. وقال عثمان: الذي يزع بالإمام (^٣) أكثر مما يزع يالقرآن. يعني: يكف. وإنما خص اليمين لأن الصدقة لما كانت لله استعمل فيها أشرف الأعضاء وأفضل الجوارح. وقد سلف أن إخفاء النوافل والتستر بها أفضل عند الله من إظهارها، بخلاف الفرائض. وهذا مثل ضربه - ﷺ - لإخفاء الصدقة لقرب الشمال من اليمين. وإنما أراد بذلك أن لو قدر على أن لا يعلم من يكون على شماله من الناس ما تصدقت به يمينه لشدة استتاره. وهذا على المجاز إذ لا يوصف بالعلم. وهذا قد سلف أيضًا.\n_________\n(^١) في الأصل: الآية وهو خطأ.\n(^٢) ساقطة من الأصل.\n(^٣) وقع قبلها في الأصل: الإمام، وبيض مكانها في (م).","vol":"10","page":307},{"text":"<span data-type='title' id=toc-1134>١٧ - باب مَنْ أَمَرَ خَادِمَهُ بِالصَّدَقَةِ وَلَمْ يُنَاوِلْ بِنَفْسِهِ</span>\nوَقَالَ أَبُو مُوسَى، عَنِ النَّبِيِّ - ﷺ - \"هُوَ أَحَدُ المُتَصَدِّقِينَ\". [١٤٣٨]\n\n١٤٢٥ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ عَنْ مَنْصُورٍ، عَنْ شَقِيقٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ طَعَامِ بَيْتِهَا غَيْرَ مُفْسِدَةٍ، كَانَ لَهَا أَجْرُهَا بِمَا أَنْفَقَتْ، وَلِزَوْجِهَا أَجْرُهُ بِمَا كَسَبَ، وَلِلْخَازِنِ مِثْلُ ذَلِكَ، لَا يَنْقُصُ بَعْضُهُمْ أَجْرَ بَعْضٍ شَيْئًا\". [١٤٣٧، ١٤٣٩، ١٤٤٠، ١٤٤١، ٢٠٦٥ - مسلم: ١٠٢٤ - فتح: ٣/ ٢١٣]\nذكر فيه عن شقيق، عن مسروق، عن عائشة: قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ طَعَامِ بَيْتِهَا غَيْرَ مُفْسِدَةٍ، كَانَ لَهَا أَجْرُهَا بِمَا أَنْفَقَتْ، وَلِزَوْجِهَا أَجْرُهُ بِمَا كَسَبَ، وَلِلْخَازِنِ مِثْلُ ذَلِكَ، لَا يَنْقُصُ بَعْضُهُمْ أَجْرَ بَعْضٍ شَيْئًا\".\nأما التعليق فيأتي مسندًا قريبًا (^١). وحديث عائشة أخرجه مسلم (^٢)، والأربعة (^٣). ولما رواه الترمذي من حديث أبي وائل عن عائشة، وحسنه قَالَ: حديث أبي وائل عن مسروق أصح، فإنه لا يذكر في حديثه عن مسروق (^٤). وقال الدارقطني: روي من حديث أبي وائل الأسود، وهو وهم، والصحيح عن أبي وائل عن عائشة.\nإذا تقرر ذلك، فكأن البخاري أراد بالترجمة معارضة ما روى ابن أبي\n_________\n(^١) برقم (١٤٣٨) كتاب: الزكاة، باب: أجر الخادم إذا تصدق بأمر صاحبه غير مفسد.\n(^٢) \"صحيح مسلم\" (١٠٢٤) كتاب: الزكاة، باب: أجر الخازن الأمين، والمرأة إذا تصدقت من بيت زوجها …\n(^٣) أبو داود (١٦٨٥)، الترمذي (٦٧٢)، النسائي ٥/ ٦٥، ابن ماجه (٢٢٩٤).\n(^٤) \"سنن الترمذي\" (٦٧١) كتاب: الزكاة، باب: في نفقة المرأة من بيت زوجها.","vol":"10","page":308},{"text":"شيبة، عن وكيع، عن موسى بن عبيدة، عن عباس بن عبد الرحمن المدني قَالَ: خصلتان لم يكن النبي - ﷺ - يكلهما إلى أحد من أهله: كان يناول المسكين بيده، ويضع الطهور لنفسه (^١). وكان الحسين يفعله (^٢). وروى الجُوزي من حديث ابن عباس: كان النبي - ﷺ - لا يكل طهوره ولا صدقته التي يتصدق بها إلى أحد، يكون هو الذي يتولاهما بنفسه (^٣). وفيه: كان ابن مكتوم إذا تصدق قام بنفسه.\nوالترجمة تتخذ من قوله في الحديث: \"وَلِلْخَازِنِ مِثْلُ ذَلِكَ\" والمراد: الخادم كما ستعلمه؛ لأن الخادم لا يجوز أن يتصدق من مال مولاه إلا بإذنه.\nوقوله: \"أَحَدُ المُتَصَدَّقَيْنِ\" هو بالتثنية. ذكر القرطبي أنه لم يُروَ إلا بالتثنية. ومعناه أنه بما فعل متصدق، والذي أخرج الصدقة بما أخرج متصدق آخر، فهما متصدقان. ويصح أن يقال على الجمع، ويكون معناه أنه متصدق من جملة المتصدقين (^٤). وبنحوه ذكره ابن التين وغيره.\nوفي الباب أحاديث في إنفاق المرأة والمملوك: منها حديث أبي هريرة الآتي في البيوع \"إِذَا أَنْفَقَتِ المَرْأةُ مِنْ كسْبِ زَوْجِهَا عَنْ غَيْرِ أَمْرِهِ، فَلَهُ نِصْفُ أَجْرِهِ\" (^٥).\n_________\n(^١) \"المصنف\" ١/ ١٧٨ (٢٠٤٥) كتاب: الطهارات، باب: من كان يحب أن يلي طهوره بنفسه.\n(^٢) رواه أحمد بن حنبل في \"الزهد\" ١/ ١٦٦.\n(^٣) رواه ابن ماجه (٣٦٢) قال الألباني في \"الضعيفة\" (٤٢٥٠): ضعيف جدًا.\n(^٤) \"المفهم\" ٣/ ٦٨.\n(^٥) برقم (٢٠٦٦) باب: قول الله تعالى: ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾.","vol":"10","page":309},{"text":"وفي أبي داود -بإسناد جيد- من حديث سعد: لَمَّا بَايَعَ رَسُولُ اللهِ - ﷺ - النِّسَاءَ قَالت امْرَأَةٌ: يارسُولَ اللهِ إِنَّا كَلٌّ عَلَى آبَائِنَا وَأَبْنَائِنَا وأزواجنا فَمَا يَحِلُّ لَنَا مِنْ أَمْوَالِهِمْ. فَقَالَ: \"الرَّطْبُ تَأكلْنَهُ وَتُهْدِينَهُ\". قَالَ أَبُو دَاوُدَ: الرَّطْبُ: الخُبْزُ وَالبَقْلُ وَالرُّطَبُ. (^١).\nقَالَ ابن المديني: سعد ليس بابن أبي وقاص، فهو مرسل.\nقلتُ: بل هو كما ذكره البزار وغيره.\nوفي مسلم من حديث عمير مولى آبي اللحم: أتصدق يا رسول الله من مال مولاي؟ قَالَ: \"نعم، والأجرُ بينكُما نِصْفان\" (^٢). وللترمذي من حديث أبي أمامة الباهلي قَالَ: سمعت رسول الله - ﷺ - في خطبته عام حجة الوداع: \"لا تنفق امرأةٌ شيئًا من بيت زوجها\" قيل: يا رسول الله ولا الطعام؟ قال: \"ذلك أفضل أموالنا\" (^٣) ولأبي داود من حديث أبي هريرة في المرأة تصدق من بيت زوجها (^٤) قَالَ: لا إلا من قوتها ثم قَالَ: هذا يضعف رواية أبي هريرة (^٥).\n_________\n(^١) \"سنن أبي داود\" (١٦٨٦) كتاب: الزكاة، باب: المرأة تتصدق من بيت زوجها، وضعفه الألباني في \"ضعيف أبي داود\" برقم (٣٠١) قائلًا: ضعيف لانقطاعه بين زياد وسعد وهو: ابن أبي وقاص.\n(^٢) \"صحيح مسلم\" (١٠٢٥) كتاب: الزكاة، باب: ما أنفق العبد من مال مولاه.\n(^٣) \"سنن الترمذي\" (٦٧٠) كتاب: الزكاة، باب: في نفقة المرأة من بيت زوجها، وقال: هذا حديث حسن.\n(^٤) \"سنن أبي داود\" (١٦٨٨) كتاب: الزكاة، باب: المرأة تتصدق من بيت زوجها، قال أبو داود: هذا يضعف حديث همام، وصححه الألبانى في \"صحيح أبي داود\" برقم (١٤٨١) قائلًا: إسناده صحيح موقوف، وهو تفسير للمرفوع الذي قبله.\n(^٥) يعني حديث \"إذا أنفقت المرأة من كسب زوجها من غير أمره فلها نصف أجره\" وسيأتي برقم (٢٠٦٦).","vol":"10","page":310},{"text":"وقال الشعبي لمملوك سأله؛ يكتسب ويتصدق: الأجر لمواليك (^١).\nوقَالَ إبراهيم: لا بأس أن يتصدق العبد من الفضل. وقال الحسن: يتصدق من قوته بالشيء الذي لا يضر به. وقَالَ ابن جبير: يتصدق بثلاثة دراهم أو أربعة. وقال ابن المسيب: يتصدق من ماله بالصاع وشبهه (^٢). وقال إبراهيم: بما دون الدرهم. وقال عمر وعلي: بالدرهم. زاد عمر: والرغيف. وعن الشعبي وخيثمة: لا يتصدق بما فوق الدرهم (^٣).\nواختلف الناس في تأويل هذا الحديث على قولين كما قَالَ ابن العربي: فمنهم من قَالَ: إنه في اليسير الذي لا يؤبه إلى نقصانه، ولا يظهر. ومنهم من قَالَ: إذا أذن فيه الزوج، وهو اختيار البخاري. قَالَ: ويحتمل أن يكون محمولًا على العادة يوضحه قوله: \"بطيب نفس\" و\"غَيْرَ مُفْسِدَةٍ\"، وهو محمول على اليسير الذي لا يجحف به (^٤)، فإن زاد على المتعارف لم يجز. وذكر الإطعام؛ لأنه يسمح به في العادة، بخلاف الدراهم والدنانير في حق أكثر الناس. وزعم بعضهم أن المراد بنفقة المرأة والعبد والخازن النفقة على عيال صاحب المال، وغلمانه، ومصالحه، وكذا صدقتهم المأذون فيها عرفًا أو تصريحًا. وقال بعضهم: هذا على طريقة أهل الحجاز\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٣٩١ (١٠٢٨١) كتاب: الزكاة، باب: من كره للعبد أن يتصدق بغير إذن مولاه.\n(^٢) روى هذِه الآثار ابن أبي شيبة ٢/ ٣٩٠ (١٠٢٦٥ - ١٠٢٦٨) كتاب: الزكاة، باب: في العبد يتصدق من رخص أن يفعل.\n(^٣) السابق ٢/ ٣٩١ (١٠٢٧٠)، (١٠٢٧٢)، (١٠٢٧٥).\n(^٤) \"عارضة الأحوذي\" ٣/ ١٧٧ - ١٧٨.","vol":"10","page":311},{"text":"وما جانسهم، وذلك أن رب البيت قد يأذن في مثل ذلك، وتطيب به نفسه، وليس ذلك بأن تفتات المرأة والخادم على رب البيت.\nوفرَّق بعضهم بين الزوجة والخادم بأن الزوجة لها حق في مال الزوج، ولها النظر في بيتها، فجاز لها أن تتصدق ما لم يكن إسرافًا.\nوأما الخادم فليس له تصرف في متاع مولاه ولا حكم، فيشترط الإذن فيه دون الزوجة. وجزم ابن التين بأن قوله: \"غَيْرَ مُفْسِدَةٍ\"، يريد: فعلت ما يلزم الزوج من نفقة عيال، وإعطاء سائل على ما جرت به العادة، أو صلة رحم، أو مواساة مضطر، فهذِه لها أجرها بما صرفت عنه من شح النفس.\nوقوله: \"وَلِلْخَازِنِ مِثْلُ ذَلِكَ\" يريد الخادم طيب النفس. وقيل معناه: إذا فعل مثل المرأة كان له مثل أجرها. وبينه حديث أبي موسى الآتي: \"طيب به نفسه\" (^١) ونفذ ما أمره به كاملًا موفرًا، وعليه يدل تبويب البخاري أخذه من قوله: \"وَللْخَازِنِ مِثْلُ ذَلِكَ\"؛ لأن الخازن لا يجوز له أن يتصدق إلا بإذن مولاه بخلاف الزوجة على قول من أباح لها ذلك؛ لأن الخازن إنما هو أمين فقط. ثم ظاهر الخبر أن أجر الجميع متساوٍ.\nوقال بعضهم: لا يعلم مقدار أجر كل واحد منهم إلا الله غير أن الأظهر أن الكاسب أكثر أجرًا، كما قاله ابن بطال (^٢).\nوقد أسلفنا من حديث أبي هريرة أن لها نصف أجره. وقال بعضهم: النصف مجاز، وهما سواء في المثوبة، لكل منهما أجر كامل. ويحتمل\n_________\n(^١) سيأتي هنا برقم (١٤٣٨)، باب: أجر الخادم إذا تصدق بأمر صاحبه غير مفسد.\n(^٢) \"شرح ابن بطال\" ٣/ ٤٢٦ - ٤٢٧.","vol":"10","page":312},{"text":"أنها مثلان فأشبه الشيء المنقسم بنصفين. ثم اعلم أن البخاري ترجم على هذا الحديث تراجم: ترجم عليه ما نحن فيه. وترجم عليه باب أجر الخادم إذا تصدق بأمر صاحبه غير مفسد، وزاد فيه حديث أبي موسى كما ستعلمه (^١)، وترجم عليه إثره باب: أجر المرأة إذا تصدقت أو أطعمت من بيت زوجها غير مفسدة، وساقه عن عائشة من طرق (^٢). وهو من باب المعاونة التي أمر بها الرب ﷻ حيث قَالَ: ﴿وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى﴾ [المائدة: ٢] وهي دالة على اشتراك المتعاونين على الخير في الأجر.\nوجاء هذا المعنى في هذِه الأحاديث إلا أنه لا يجوز لأحد أن يتصدق من مال أحد بغير إذنه، لكن لما كانت المرأة لها حق في ماله كان لها النظر في بيتها جاز لها الصدقة بما لا يكون إضاعة للمال، ولا إسرافًا، لكن بمقدار العرف والعادة، وما تعلم أنه لا يؤلم زوجها، وتطيب به نفسه. فأخبر أنها تؤجر على ذلك، ويؤجر زوجها بما كسب. ويؤجر الخادم الممسك كذلك هو والخازن المذكور في الحديث كما سلف إلا أن مقدار أجر كل منهم متفاوت كما سلف.\n_________\n(^١) يأتي برقم (١٤٣٧) وحديث أبي موسى برقم (١٤٣٨).\n(^٢) أحاديث (١٤٣٩ - ١٤٤١).","vol":"10","page":313},{"text":"<span data-type='title' id=toc-1135>١٨ - باب لَا صَدَقَةَ إِلاَّ عَنْ ظَهْرِ غِنًى</span>\nوَمَنْ تَصَدَّقَ وَهْوَ مُحْتَاجٌ، أَوْ أَهْلُهُ مُحْتَاجون، أَوْ عَلَيْهِ دَيْنٌ، فَالدَّيْنُ أَحَقُّ أَنْ يُقْضَى مِنَ الصَّدَقَةِ وَالعِتْقِ وَالهِبَةِ، وَهْوَ رَدٌّ عَلَيْهِ، لَيْسَ لَهُ أَنْ يُتْلِفَ أَمْوَالَ النَّاسِ. قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَخَذَ أَمْوَالَ النَّاسِ يُرِيدُ إِتْلَافَهَا أَتْلَفَهُ اللهُ\". [٢٣٨٧] إِلاَّ أَنْ يَكُونَ مَعْرُوفًا بِالصَّبْرِ فَيُؤْثِرَ عَلَى نَفْسِهِ وَلَوْ كَانَ بِهِ خَصَاصَة، كَفِعْلِ أَبِي بَكْرٍ حِينَ تَصَدَّقَ بِمَالِهِ، وَكَذَلِكَ آثَرَ الأَنْصَارُ المُهَاجِرِينَ، وَنَهَى النَّبِيُّ - ﷺ - عَنْ إِضَاعَةِ المَالِ، فَلَيْسَ لَهُ أَنْ يُضَيِّعَ أَمْوَالَ النَّاسِ بِعِلَّةِ الصَّدَقَةِ. [انظر: ٨٤٤]\nوَقَالَ كَعْبٌ بنُ مالك: قُلْتُ يَا رَسُولَ اللهِ، إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَي اللهِ وَإِلَى رَسُولِهِ - ﷺ -. قَالَ: \"أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ، فَهْوَ خَيْرٌ لَكَ\". قُلْتُ فَإِنِّي أُمْسِكُ سَهْمِى الذِي بِخَيْبَرَ. [٢٧٥٧]\n\n١٤٢٦ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى، وَابْدَأْ بِمَنْ تَعُولُ\". [١٤٢٨، ٥٣٥٥، ٥٣٥٦ - فتح: ٣/ ٢٩٤]\n\n١٤٢٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ عَنْ حَكِيمِ بْنِ حِزَامٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ، وَخَيْرُ الصَّدَقَةِ عَنْ ظَهْرِ غِنًى، وَمَنْ يَسْتَعْفِفْ يُعِفَّهُ اللهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللهُ\". [مسلم: ١٠٣٤ - فتح: ٣/ ٢٩٤]\n\n١٤٣٨ - وَعَنْ وُهَيبِ قَالَ: أَخْبَرَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ أَبي هريرَةَ - ﵁ - بهذا. [انظر: ١٤٢٦ - فتح ٣/ ٢٩٤]","vol":"10","page":314},{"text":"١٤٢٩ - حَدَّثَنَا أَبُو النُّعْمَانِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - ح.\nوَحَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ وَهُوَ عَلَى المِنْبَرِ، وَذَكَرَ الصَّدَقَةَ وَالتَّعَفُّفَ وَالمَسْأَلَةَ: \"اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى، فَاليَدُ العُلْيَا هِيَ المُنْفِقَةُ، وَالسُّفْلَى هِيَ السَّائِلَةُ\". [مسلم: ١٠٣٣ - فتح: ٣/ ٢٩٤]\nذكر فيه أحاديث ثلاثة، وسردها ابن بطال حديثًا واحدًا من حديث أبي هريرة (^١):\nأحدها: حديث أبي هريرة: \"خَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى، وَابْدَأْ بِمَنْ تَعُولُ\".\nثانيها: حديث حَكِيمِ بْنِ حِزَامٍ: \"اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ، وَخَيْرُ الصَّدَقَةِ عَنْ ظَهْرِ غِنًى .. \" الحديث.\nوعن وهيب، حدثنا هشام، عن أبيه، عن أبي هُريرةَ، مرفوعًا مثله.\nثالثها: حديث ابن عمر: \"اليَدُ العُلْيَا خير مِنَ اليَدِ السُّفْلَى، اليد العُلْيَا هِيَ المُنْفِقَةُ، وَالسُّفْلَى هِيَ السَّائِلَةُ \".\nالشرح:\nهذِه الترجمة بلفظها مروية أخرجها الواحدي بإسناده إلى أبي صالح، عن أبي هريرة، وذكره ابن بطال في حديث عطاء عن أبي هريرة أيضًا (^٢). ولأبي داود: \"إن خير الصدقة ما ترك غنى أو تصدق به عن ظهر غنى، وابدأ بمن تعول\" (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٤٢٧ - ٤٢٨.\n(^٢) \"شرح ابن بطال\" ٣/ ٤٣٠.\n(^٣) \"سنن أبي داود\" (١٦٧٦) كتاب: الزكاة، باب: الرجل يخرج من ماله.","vol":"10","page":315},{"text":"وحديث: \"مَنْ أَخَذَ أَمْوَالَ النَّاسِ .. \" إلى آخره سيأتي مسندًا بعد إن شاء الله (^١).\nوقوله: (فَالدَّيْنُ أَحَقُّ أَنْ يُقْضَى مِنَ الصَّدَقَةِ) لعله يريد حديث: \"أرأيت لو كان على أُمك دينٌ أكنتِ قاضيته؟ \" قالت: بلى. وسيأتي (^٢) وهو إجماع.\nوقوله: (والعِتق) لعله يريد حديث نعيم النحَّام من عنده أيضًا في بيعه - ﷺ - العبد المعتق عن دُبر الذي لم يكن لسيده مال غيره (^٣)، وقيل: إن عليه دينًا.\nوقوله: (إِلَّا أَنْ يَكُونَ مَعْرُوفًا بِالصَّبْرِ فَيُؤْثِرَ عَلَى نَفْسِهِ) إنما يرجع هذا الاستثناء إلى الصدقة لا إلى الدين كما سيأتي (^٤).\nومن علم من نفسه الصبر على الضر والإضاقة والإيثار فمباح له أن يؤثر على نفسه ولو كان به خصاصة، وجائز له أن يتصدق وهو محتاج، ويأخذ بالشدة كما فعل الصديق والأنصار بالمهاجرين. وإن عرف أنه لا طاقة له ولا صبر فإمساكه أفضل؛ لقوله - ﷺ -: \"أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ، فَهْوَ خَيْرٌ لَكَ\" وقوله: \"ابدأ بمن تعول\"، وحديث البخاري في\n_________\n(^١) برقم (٢٣٨٧) كتاب: في الاستقراض، باب: من أخذ أموال الناس يريد أداءها أو إتلافها.\n(^٢) برقم (٧٣١٥) كتاب: الاعتصام، باب: من شبه أصلًا معلومًا بأصل مبين قد بين الله حكمهما؛ ليفهم السائل.\n(^٣) سيأتي هذا الحديث برقم (٢١٤١) كتاب: البيوع، باب: بيع المزايدة، ورواه مسلم (٩٩٧).\n(^٤) برقم (٢٣٨٧) كتاب: في الاستقراض، باب: من أخذ أموال الناس يريد أداءها أو إتلافها.","vol":"10","page":316},{"text":"قصة الضيف الذي آثره صاحب البيت على نفسه وولده (^١)، ظاهر فيما نحن فيه.\nوعند الواحدي: نزلت في رجل أهديت له رأس شاة فآثر غيره بها فدارت على سبعة أبيات (^٢). والخَصَاصَةُ: الإملاق، وأصله الخلل والفرج، يقال: بدا القمر من خصاصة الغيم. وسيكون لنا عودة إليه في التفسير.\nوقوله: (كَفِعْلِ أَبِي بَكْرٍ حِينَ تَصَدَّقَ بِمَالِهِ كلِّه) أخرجه أبو داود، وصححه الترمذي والحاكم على شرط مسلم (^٣).\nوقوله: (وَكَذَلِكَ آثَرَ الأَنْصَارُ المُهَاجِرِينَ) ذكره ابن إسحاق وغيره: أن المهاجرين لما نزلوا على الأنصار آثروهم حَتَّى قَالَ بعضهم لعبد الرحمن بن عوف: أنزل لك عن إحدى امرأتيَّ (^٤).\nوقوله: (وَنَهَى عَنْ إِضَاعَةِ المَالِ) كأنه يشير إلى حديث المغيرة بن شعبة المذكور عنده في الصلاة (^٥).\nوقوله: (وقال كعب بن مالك ..) إلى آخره. يأتي في موضعه مسندًا (^٦).\n_________\n(^١) يأتي برقم (٣٧٩٨).\n(^٢) \"أسباب النزول\" ص ٤٣٩ - ٤٤٠ (٨١٠).\n(^٣) \"سنن أبي داود\" (١٦٧٨) كتاب: الزكاة، باب: في الرخصة في الرجل يخرج من ماله، \"سنن الترمذي\" (٣٦٧٥) كتاب: المناقب، باب: في مناقب أبي بكر وعمر ﵄، وقال: هذا حديث حسن صحيح، \"المستدرك\" ١/ ٤١٤، وقال الألباني في \"صحيح أبي داود\" (١٤٧٣) إسناده حسن على شرط مسلم.\n(^٤) الأنصاري هذا هو سعد بن الربيع كما سيأتي برقم (٢٠٤٩)، ورواه مسلم (١٤٢٧).\n(^٥) سلف برقم (٨٤٤) كتاب: الأذان، باب: الذكر بعد الصلاة.\n(^٦) سيأتي برقم (٢٧٥٧) كتاب: الوصايا، باب: إذا تصدق أو أوقف بعض ماله …","vol":"10","page":317},{"text":"وحديث أبي هريرة الأول من أفراده إلا قوله: \"وابدأ بمن تعول\".\nوحديث حكيم أخرجه مسلم أيضًا بدون \"ومن يستعفف .. \" إلى آخره.\nولفظ مسلم: \"أفضل الصدقة -أو خير الصدقة- عن ظهر غنى\" (^١) وما زاده البخاري أخرجه مسلم من حديث أبي سعيد (^٢)، وكذا البخاري أيضًا (^٣). وحديث أبي هريرة الذي لم يذكر لفظه من أفراده. وقوله فيه: عن وهيب. ثم ساقه، قَالَ أبو مسعود، وخلف، وأبو نعيم أن البخاري رواه عن موسى بن إسماعيل عنه، كما أخرج حديث حكيم، ورواه الإسماعيلي من حديث حبان عنه، ثنا هشام، عن أبي هريرة مثل حديث حكيم وأخرجه الترمذي من حديث بيان بن بشر، عن قيس بن أبي حازم، عن أبي هريرة: \"اليد العُليا\" إلى قوله: \"تعول\" ثم قَالَ: حسن غريب، يستغرب من حديث بيان عن قيس (^٤). ولابن أبي شيبة: \"وخيرُ الصدقة ما أبقت غنى\" (^٥).\nوحديث ابن عمر أخرجه مسلم أيضًا (^٦). قَالَ أبو العباس أحمد بن طاهر الداني: تفسير العليا فيه، والسفلى مدرج في الحديث، وهو مرفوع وإن ظُنَّ لبعض الرواة. والمنفقة: المعطية. وفي رواية: \"العليا\n_________\n(^١) \"صحيح مسلم\" (١٠٣٤) كتاب: الزكاة، باب: بيان أن اليد العليا خير من اليد السفلى.\n(^٢) \"صحيح مسلم\" (١٠٥٣) كتاب: الزكاة، باب: فضل التعفف والصبر.\n(^٣) سيأتي برقم (١٤٦٩) كتاب: الزكاة، باب: الاستعفاف عن المسألة.\n(^٤) \"سنن الترمذي\" (٦٨٠) تقال: الزكاة، باب: ما جاء في النهي عن المسألة.\n(^٥) \"المصنف\" ٢/ ٤٧٢ (١٠٦٩٣) كتاب: الزكاة، باب: في الاستغناء عن المسألة، من قال: اليد العليا خير من اليد السفلى.\n(^٦) \"صحيح مسلم\" (١٠٣٣) كتاب: الزكاة، باب: بيان أن أفضل الصدقة صدقة الصحيح الشحيح.","vol":"10","page":318},{"text":"المتعففة\" (^١)، أي: المنقبضة عن الأخذ. والأول أصح. وفي \"الصحابة\" للعسكري، عن عاصم الأحول، عن الحسن البصري قَالَ: معنى الحديث: يد المعطي خير من اليد المانعة. وقال أبو داود: أكثرهم \"اليد العليا المتعففة\" (^٢) أي: لأنها علت يده إذ سفلت يد السائل.\nوفي \"صحيح ابن خزيمة\"، والحاكم -وقال: صحيح الإسناد- من حديث مالك بن نضلة مرفوعًا: \"الأيدي ثلاثة: فيد الله العُليا، ويد المعطي التي تليها. ويد السائل السُّفلى. وأعط الفضل، ولا تعجز عن نفسك\" (^٣) (^٤).\nإذا تقرر ذلك فقوله: \"خير الصدقة ما كان عن ظهرِ غنى\" معناه: أن صاحبها يبقى بعدها مستغنيًا بما بقي معه لمصالحه. وإنما كانت هذِه أفضل ممن تصدق بالجميع، ولم يصبر؛ لأنه قد يندم. وقال الداودي: معناه: أن يستغني من تلزمه نفقته. وقال ابن التين: ما كان عفوًا قد فضل عن الحاجة. والمراد: أن يبقي لعياله قدر الكفاية. ودليله قوله: \"وابدأ بمن تعول\". وقيل معناه: أن تغني المتصدق عليه. ومعناه: إجزال العطاء. قَالَ: والأول أصح. وفيه دلالة على أن النفقة\n_________\n(^١) رواها أبو داود من حديث عبد الله بن عمر (١٦٤٨) كتاب: الزكاة، باب: في الاستعفاف، والبيهقي ٤/ ١٩٧ - ١٩٨ كتاب: الزكاة، باب: بيان اليد العليا واليد السفلى، وقال الألباني في \"صحيح أبي داود\" (١٤٥٤): إسناده صحيح على شرط الشيخين.\n(^٢) \"سنن أبي داود\" عقب حديث (١٦٤٨)، وفيه: أكثرهم \"المنفقة\".\n(^٣) ورد بهامش الأصل ما نصه: ثم بلغ في الثالث عشر، كتبه مؤلفه غفر الله له.\n(^٤) \"صحيح ابن خزيمة\" ٤/ ٩٧ - ٩٨ (٢٤٤٠) كتاب: الزكاة، باب: فضل الصدقة عن ظهر غنى يفضل عمن يعول المتصدق، \"المستدرك\" ١/ ٤٠٨ كتاب: الزكاة.\nورواه أيضًا أبو داود (١٦٤٩) قال الألباني في \"صحيح أبي داود\" (١٤٥٥): إسناده صحيح.","vol":"10","page":319},{"text":"على الأهل أفضل من الصدقة؛ لأن الصدقة تطوع، والنفقة على الأهل فريضة. وقال ابن بطال: معناه لا صدقة إلا بعد إحراز قوته وقوت أهله؛ لأن الابتداء بالفرض أهم. وليس لأحد إتلاف نفسه وأهله بإحياء غيره. إنما عليه إحياء غيره بعد إحياء نفسه وأهله، إذ حقهما أوجب من حق سائر الناس، ولذلك قَالَ: \"وابدأْ بمَنْ تعول\" وقال لكعب: \"أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ، فَهْوَ خَيْرٌ لَك\" (^١).\nفإن قلتَ: هذا المعنى يعارض فعل الصديق السالف، حيث تصدق بماله كله وأمضاه الشارع. قلتُ: اختلف العلماء في ذلك أعني من تصدق بماله كله في صحته. فقالت طائفة: ذلك جائز احتجاجًا بذلك. وهو قول مالك، والكوفيين، والجمهور (^٢). ونقله ابن بطال (^٣)، وابن التين عن الشافعي، والصحيح من مذهبه استحباب ذلك لمن قوي على الضر والإضاقة دون غيره (^٤).\nوقال آخرون: لا يجوز شيء منه، روي ذلك عن عمر وأنه رد على\nغيلان بن سلمة نساءه، وكان طلقهن، وقسم ماله على بنيه، فرد عمر ذلك كله (^٥). وقال آخرون: الجائز من ذلك الثلث، وترد الثلثان احتجاجًا بحديث كعب بن مالك السالف في غزوة تبوك، وأنه - ﷺ - رد صدقته إلى الثلث. وهو قول الأوزاعي ومكحول. وقال آخرون: كل عطية تزيد على النصف ترد إلى النصف، روي ذلك عن مكحول. قَالَ\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٤٢٨.\n(^٢) انظر: \"المعونة\" ٢/ ٥٠٦، \"المغني\" ٤/ ٣٢٠.\n(^٣) انظر: \"شرح ابن بطال\" ٣/ ٤٢٩.\n(^٤) انظر: \"البيان\" ٣/ ٤٤٩.\n(^٥) رواه أحمد ٢/ ١٤، وابن حبان (٤١٥٦) والحديث روي مطولًا ومختصرًا، انظره مفصلًا في \"البدر المنير\" ٧/ ٦٠٢ - ٦١١، و\"تلخيص الحبير\" ٣/ ١٦٨ - ١٦٩، و\"الإرواء\" (١٨٨٣) وفي الأخير جاء مصححًا.","vol":"10","page":320},{"text":"الطبري: والصواب في ذلك عندنا أن صدقة المتصدق بماله كله في صحته جائزة؛ لإجازته صدقة الصديق بماله كله، وإن كنت لا أرى أن يتصدق بماله كله، ولا يجحف بماله ولا بعياله، ويستعمل في ذلك أدب الرب لنبيه بقوله: ﴿وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾ الآية [الإسراء: ٢٩] وأن يجعل من ذلك الثلث كما أمر الشارع لكعب بن مالك، وأبي لبابة (^١) وأما إجازته للصديق فهو إعلام بالجواز من غير ذم، وما فعل مع كعب وأبي لبابة إعلام بالاستحباب. والدليل على ذلك إجماع الجميع أن لكل مالك مال إنفاق جميعه في حاجاته، فكذا فيما هو قربة وأولى. فإن قلتَ: كيف نعمل بقوله تعالى: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾ [الحشر: ٩] وقوله: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ﴾ [الإنسان: ٨] وبحديث أبي ذر: \"أفضل الصدقة جهد من مقل\" (^٢). وبحديث الباب. قلتُ: لا معارضة بينهما فإن المعنى في حديث الباب حصول ما تدفع به الحاجات الضرورية كالأكل، وستر العورة، وشبهها، فهذا ونحوه بما لا يجوز الإيثار به، ولا التصدق به بل يحرم، فإذا سقطت هذِه الواجبات صح الإيثار، وكان صدقته هي الأفضل؛ لأجل ما يحمله من مضض الحاجة، وشدة المشقة.\nوقوله: \"واليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى\".\nفيه: الندب إلى التعفف عن المسألة، والحض على معالي الأمور وترك دنيئها. والله تعالى يحب معالي الأمور.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٣/ ٤٢٩ - ٤٣٠.\n(^٢) رواه أحمد ٥/ ١٧٨، والطبراني في \"الكبير\" ٨/ ٢١٧، والبيهقي في \"السنن الكبرى\" ٤/ ١٨٠، قال الهيثمي في \"المجمع\" ١/ ١٥٩: مداره على علي بن يزيد وهو ضعيف.","vol":"10","page":321},{"text":"وفيه: حض على الصدقة أيضًا؛ لأن العليا يد المتصدق، والسفلى يد السائل، والمعطي مفضل على المعطى، والمفضل خير من المفضل عليه. ولم يرد - ﷺ - أن المفضل في الدنيا خير اليدين. وإنما أراد في الإفضال والإعطاء. قَالَ الخطابي: توهم كثير من الناس أن العليا من علو الشيء فوق الشيء، وليس ذلك عندي بالوجه، إنما هو على المجد والكرم. يريد به الترفع عن المسألة والتعفف عنها (^١). ورد عليه ابن الجوزي فقال: لا يمتنع أن يحمل على ما أنكره؛ لأنها إذا حملت العليا على المتعففة لم يكن للمنفق ذكر، وقد صحت لفظة: المنفقة، وكان المراد أن هذِه اليد التي علت وقت العطاء على يد السائل هي العالية في باب الفضل.\nوزعم قوم: أن العُليا هي الآخذة، والسفلى هي المعطية. وهؤلاء قوم استطابوا السؤال فجنحوا إلى الدناءة. والناس إنما يعلون بالمعروف والعطايا.\nوقال ابن العربي: إذا قلنا: إنَّ العليا: المعطي؛ فلأنها نائبة عن الله إذ هو خازنه ووكيله في الإعطاء، فأخذها منه كأنه أخذها من الله تعالى.\nوقد قيل: إن العليا: يد السائل (^٢)؛ لقوله - ﷺ -: \"إنَّ الصدقةَ لتقع في كفِّ الرَّحمن قَبْل أن تقعَ في كفِّ السَّائلِ\" (^٣) والتحقيق فيه أن الله تعالى عبر بالعليا عن يده المعطية إذ هو بأمره، وعبر عن يد السائل بالسفلى؛ لأنه الذي يقبل الصدقات. وكلتاهما يد الله، وكلتاهما يمين وعليا. فلذلك كان الأقوى أن تكون يد المعطي العليا. ويبقى في السفلى على ظاهره؛ لأنها\n_________\n(^١) انظر: \"غريب الحديث\" ١/ ٥٩٤ - ٥٩٦.\n(^٢) انظر: \"كتاب القبس\" ٢/ ٤٥٣.\n(^٣) رواه ابن عبد البر في \"تمهيده\" ٢٣/ ١٧٤.","vol":"10","page":322},{"text":"تتقبلها، فكانت كالذي تؤخذ بالكف، وتقع في يد السائل فيقضي بها حاجته، ويسد فاقته.\nقَالَ ابن التين: ويدل على أن المراد بالسفلى السائلة أن عمر قَالَ: يا رسول الله، ألست أخبرتنا أن خيرًا لأحدنا أن لا يأخذ من أحد شيئًا. فقال - ﷺ -: \"إنَّما ذلك عن مسألة، فأما ما كان عن غَيْرِ مسألة فإنَّما هو رزق رزقه الله تعالى\" (^١)، وقال: \"لأن يأخُذَ أحدُكُم حَبْلَه فيحتطب، خيرٌ له مِنْ أنْ يأْتِيَ رجُلًا أعطاه الله من فضله فيسأله، أعطاهُ أو مَنَعَهُ\" (^٢).\nفتحصلنا على أقوال:\nأصحها: العليا: المنفقة، والسفلى: السائلة، كما هو مصرح به في الحديث كما سلف.\nثانيها: أن العليا: المتعففة، وجعله ابن التين الأشبه.\nثالثها: أن العليا: المعطية، والسفلى: المانعة، قاله الحسن.\nرابعها: أن العليا: الآخذة، وقد سلف ما فيه.\nوفي مراسيل سعيد وعروة أنه - ﷺ - لما قَالَ: \"اليد العُليا خيرٌ مِنَ اليد السُّفلى\" قَالَ حكيم: ومنك يا رسول الله؟ قَالَ: \"ومني\" قَالَ: والذي بعثك بالحق لا أرزأ أحدًا بعدك شيئًا. فلم يقبل عطاءً ولا ديوانًا حَتَّى مات. فلو كانت اليد المعطية لكان حكيم قد توهم أن يدًا خير من\n_________\n(^١) رواه أبو يعلى ١/ ١٥٦ (١٦٧)، والبيهقي في \"شعب الإيمان\" ٣/ ٢٧٩ - ٢٨٠ (٣٥٤٦)، وابن عبد البر في \"تمهيده\" ٥/ ٨٥، وذكره الهيثمي في \"المجمع\" ٣/ ١٠٠، وقال: هو في الصحيح باختصارٍ، ورواه أبو يعلى ورجاله موثقون.\nوصححه الألباني في \"صحيح الترغيب\" (٨٤٦) قائلًا: صحيح لغيره.\n(^٢) سيأتي برقم (١٧٤٠) كتاب: الزكاة، باب: الاستعفاف عن المسألة من حديث أبي هريرة.","vol":"10","page":323},{"text":"يد رسول الله - ﷺ - لقوله: ومنك؟ يريد أن المتعفف عن مسألتك كهو من مسألة غيرك؟ فقال: \"نعم\" فكان بعد ذلك لا يقبل العطاء من أحد.\nفائدة: في النفقة آداب: فرائض وسنن خمس. فمن الأول: الزكوات، والكفارات، والنذور، والنفقات الواجبات للآباء، والأبناء، والزوجات، والرقيق. ومن الثاني: الأضاحي عند من لم يوجبها، وصدقة الفطر عند من جعلها سنة، وغير ذلك. والتطوع كله آداب. وكل معروف صدقة.\nفرع:\nينعطف على ما سبق أول الباب تقدم الدين العتق أو الصدقة رُدَّ لأجله عند المالكية. فإن كانا دينين: أحدهما قبلهما، والآخر بعدهما. رد من الدين بقدر الأول بلا خلاف. فإن فضلت فضلة من الصدقة أو من العبد المعتق. فقال ابن القاسم: يُمضي نفقته للموهوب، ويمضي من العتق بما فيه، ويدخل صاحب الدين الآخر على الأول، فيخاصمه فيما رد، يأخذ كل واحد بقدر دينه، وقال أشهب: إذا أخذ من يد صاحب الدين الأول شيء فرجع واستكمله من بقية الصدقة والمعتق حَتَّى تنفد الصدقة والعتق، أو يستوفيا جميعًا الدينين. وهذِه المسألة يعبرون عنها بمسألة الدور كما قال ابن التين.\nفرع:\nقد تقدم تفسير السفلى، وأنها السائلة ليست المعطاة بغير مسألة. وقد تأوله حكيم على عمومه. قَالَ مالك: كان ببلدنا من أهل الفضل والعبادة يردون العطية يُعطونها. قيل له: فالحديث: \"ما أتاك من غير مسألة\" (^١)\n_________\n(^١) سيأتي برقم (٦٦٢٢) كتاب: الأيمان والنذور.","vol":"10","page":324},{"text":"أفيه رخصة؟ قَالَ: نعم. وليس كل سائلة تكون المسئولة خيرًا منها، إنما هو أن يسأل وبه غنى، أو يظهر من الفقر فوق ما به. وقد استطعم موسى والخضر أهل القرية عند الضرورة. وقال - ﷺ - في لحم بريرة: \"هو عليها صدقة ولنا هدية\" (^١).\n_________\n(^١) سيأتي برقم (١٤٩٣) باب: الصدقة على موالي أزواج النبي - ﷺ -.","vol":"10","page":325},{"text":"<span data-type='title' id=toc-1136>١٩ - باب المَنَّانِ بِمَا أَعْطَى</span>\nلِقَوْلِهِ تعالى: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا وَلَا أَذًى﴾ [البقرة: ٢٦٢] الآيَةَ. [فتح ٣/ ٢٩٨]\nهذِه الآية نزلت -فيما ذكره الواحدي عن الكلبي- في عثمان، وعبد الرحمن بن عوف: جاء عبد الرحمن إلى رسول الله - ﷺ - بأربعة آلاف درهم نصف ماله. وقال عثمان: عليّ جهاز من لا جهاز له في غزوة تبوك، فجهز المسلمين بألف بعير بأقتابها وأحلاسها، فنزلت هذِه الآية (^١).\nوقال ابن بطال: ذكر أهل التفسير أنها نزلت في الذي يعطي ماله المجاهدين في سبيل الله؛ معونة لهم على جهاد العدو، ثم يمن عليهم بأنه قد صنع إليهم معروفًا إما بلسان أو بفعل. والأذى: أن يقول لهم أن يقوموا بالواجب عليهم في الجهاد، وشبه ذلك من القول. ومن أخرج شيئًا لله لم ينبغِ له أن يمن به على أحد؛ لأن ثوابه على الله (^٢). وفي مسلم من حديث أبي ذر: \"ثلاثةٌ لا يكلمهم الله يومَ القيامة: المنَّان: الذي لا يعطي شيئًا إلا مَنَّهُ، والمنفق سِلعتَه بالحلفِ، والمسبل إزاره\" (^٣).\nوفي الباب أيضًا عن ابن مسعود، وأبي هريرة، وأبي أمامة بن ثعلبة، وعمران بن حصين، ومعقل بن يسار. ولا شك أن الامتنان بالعطاء يحبط\n_________\n(^١) \"أسباب نزول القرآن\" ص ٨٩ (١٧٠).\n(^٢) \"شرح ابن بطال\" ٣/ ٤٣٢ - ٤٣٣.\n(^٣) \"صحيح مسلم\" (١٠٦) كتاب: الإيمان، باب: بيان غلظ تحريم إسبال الإزار والمن بالعطية …","vol":"10","page":326},{"text":"أجر الصدقة. قَالَ تعالى: ﴿لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالمَنِّ وَالأَذَى﴾ [البقرة: ٢٦٤] قَالَ القرطبي: ولا يكون المن غالبًا إلا من البخل والكبر والعجب ونسيان منة الله تعالى فيما أنعم عليه. فالبخيل يعظم في نفسه العطية، وإن كانت حقيرة في نفسها. والعجب يحمله على النظر لنفسه بعين العظمة، وأنه منعم بماله على المعطى، والكبر يحمله على أن يحقر المعطى له، وإن كان في نفسه فاضلًا. وموجب ذلك كله الجهل، ونسيان منة الله تعالى فيما أنعم عليه. ولو نظر مصيره لعلم أن المنة للآخذ لما يزيل عن المعطي من إثم المنع وذم المانع، ولما يحصل له من الأجر الجزيل والثناء الجميل. وقيل: المنان في حديث أبي ذر من المن، وهو القطع، كما قَالَ تعالى: ﴿لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ﴾ [فصلت: ٨] أي: غير منقطع. فيكون معناه البخيل بقطعه عطاء ما يجب عليه للمستحق كما جاء في حديث آخر: \"البخيل المنَّان\" (^١) فنعته به. والأول أظهر (^٢).\n_________\n(^١) قطعة من حديث رواه أحمد ٥/ ١٥١، ١٧٦، والبزار في \"البحر الزخار\" ٩/ ٣٤٨ (٣٩٠٨)، والحاكم ٢/ ٨٩، والبيهقي ٩/ ١٦٠ من حديث أبي ذر. قال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه. وصححه الألباني في \"صحيح الجامع\" (٣٠٧٤).\n(^٢) \"المفهم\" ١/ ٣٠٤ - ٣٠٥.","vol":"10","page":327},{"text":"<span data-type='title' id=toc-1137>٢٠ - باب مَنْ أَحَبَّ تَعْجِيلَ الصَّدَقَةِ مِنْ يَوْمِهَا</span>\n١٤٣٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ عُمَرَ بْنِ سَعِيدٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، أَنَّ عُقْبَةَ بْنَ الحَارِثِ - ﵁ - حَدَّثَهُ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - العَصْرَ، فَأَسْرَعَ ثُمَّ دَخَلَ البَيْتَ، فَلَمْ يَلْبَثْ أَنْ خَرَجَ، فَقُلْتُ -أَوْ قِيلَ- لَهُ، فَقَالَ: \"كُنْتُ خَلَّفْتُ فِي البَيْتِ تِبْرًا مِنَ الصَّدَقَةِ، فَكَرِهْتُ أَنْ أُبَيِّتَهُ فَقَسَمْتُهُ\". [انظر: ٨٥١ - فتح: ٣/ ٢٩٩]\nذكر فيه حديث عقبة بن الحارث: في التِبْرِ.\nوقد سلف في الصلاة في باب: من صلى بالناس فذكر حاجة (^١).\nوالتبر جمع تبرة، وهي القطعة من الذهب، أو الفضة غير مصنوعة.\nوقيل: قطع الذهب فقط كما سلف هناك.\nوفيه: الحض على تعجيل الصدقة، وأفعال البر كلها إذا وجبت، وإنما عجلها؛ لأنه خشي أن يكون محتاجًا من وجب له حق في ذلك التبر. فيحبس عنه حقه، وقد كان بالمؤمنين رحيمًا، فبين لأمته الاقتداء به.\n_________\n(^١) برقم (٨٥١) كتاب: الأذان.","vol":"10","page":328},{"text":"<span data-type='title' id=toc-1138>٢١ - باب التَّحْرِيضِ عَلَى الصَّدَقَةِ وَالشَّفَاعَةِ فِيهَا</span>\n١٤٣١ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَدِيٌّ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يَوْمَ عِيدٍ فَصَلَّى رَكْعَتَيْنِ، لَمْ يُصَلِّ قَبْلُ وَلَا بَعْدُ، ثُمَّ مَالَ عَلَى النِّسَاءِ وَمَعَهُ بِلَالٌ، فَوَعَظَهُنَّ وَأَمَرَهُنَّ أَنْ يَتَصَدَّقْنَ، فَجَعَلَتِ المَرْأَةُ تُلْقِي القُلْبَ وَالخُرْصَ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٣/ ٢٩٩]\n\n١٤٣٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا أَبُو بُرْدَةَ بْنُ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، حَدَّثَنَا أَبُو بُرْدَةَ بْنُ أَبِي مُوسَى، عَنْ أَبِيهِ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا جَاءَهُ السَّائِلُ، أَوْ طُلِبَتْ إِلَيْهِ حَاجَةٌ قَالَ: \"اشْفَعُوا تُؤْجَرُوا، وَيَقْضِي اللهُ عَلَى لِسَانِ نَبِيِّهِ - ﷺ - مَا شَاءَ\". [٦٠٢٧، ٦٠٢٨ - مسلم: ٢٦٢٧ - فتح: ٣/ ٣٢٩]\n\n١٤٣٣ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ ﵂ قَالَتْ: قَالَ لِي النَّبِيُّ - ﷺ -: \"لَا تُوكِي فَيُوكَى عَلَيْكِ\".\nحَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، عَنْ عَبْدَةَ، وَقَالَ: \"لَا تُحْصِي فَيُحْصِيَ اللهُ عَلَيْكِ\". [١٤٣٤، ٢٥٩٠ - مسَلم: ١٠٢٩ - فتح: ٣/ ٢٩٩]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث ابن عباس: خَرَجَ النَّبِيُّ - ﷺ - يَوْمَ العيد فَصَلَّى رَكْعَتَيْنِ .. الحديث. وَأَمَرَهُنَّ أَنْ يَتَصَدَّقْنَ، فَجَعَلَتِ المَرْأَةُ تُلْقِي القُلْبَ وَالخُرْصَ.\nثانيها: حديث أبي موسى: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا جَاءَهُ السَّائِلُ، أَوْ طُلِبَتْ إِلَيْهِ حَاجَةٌ قَالَ: \"اشْفَعُوا تُؤْجَرُوا، وَيَقْضِي اللهُ عَلَى لِسَانِ نَبِيِّهِ - ﷺ - مَا شَاءَ\".\nثالثها: حديث أسماء: \"لَا توكِي فَيُوكَى عَلَيْكِ\". وفي لفظ: \"لَا تُحْصِي فَيُحْصِيَ اللهُ عَلَيْكِ\".","vol":"10","page":329},{"text":"الشرح:\nحديث ابن عباس سلف في باب الخطبة بعد العيد (^١) بشرحه واضحًا، وأما حديث أبي موسى فلا شك أن الشفاعة في الصدقة وسائر أفعال البر مرغب فيها مندوب إليها. فندب أمته إلى السعي في حوائج الناس، وشرط الأجر على ذلك، ودل قوله - ﷺ -: \"وَيَقْضِي اللهُ عَلَى لِسَانِ نَبِيهِ مَا شَاءَ\" أنَّ الساعي مأجور على كل حال، وإن خاب سعيه، ولم تنجح طلبته لهذِه الأمة. فإنه قَالَ: من يشفع، ولم يقل: من يُشفَّع. بضم أوله، وتشديد ثالثه، والمراد بـ\"وَيَقْضِي اللهُ عَلَى لِسَانِ نَبيهِ مَا شَاءَ\". ييسره لما يأمر به من العطاء، وقد قال - ﷺ -: \"والله في عونِ العَبْد ما كان العبدُ في عونِ أخيه\" (^٢). ولأبي الحسن: \"شفعوا\" بحذف الألف، وإنما أمرهم بالشفاعة لما فيه من الأجر لقوله تعالى: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً﴾ [النساء: ٨٥] الآية.\nولأنهم إذا شفعوا، واجتمعت عليه المسألة كان أنجح، ولا يتأبى كبير أن يشفع عند صغير. فإن شفع عنده، ولم يقضها لا ينبغي له أن يتأذى الشافع. فقد شفع الشارع عند بريرة أن ترد زوجها فأبت (^٣). وقد احتج أبو حنيفة والثوري بحديث ابن عباس السالف، وأوجبوا الزكاة\n_________\n(^١) برقم (٩٦٢) كتاب: العيدين.\n(^٢) رواه مسلم (٢٦٩٩) كتاب: الذكر والدعاء، باب: فضل الاجتماع على تلاوة القرآن وعلى الذكر، وأبو داود (٤٩٤٦) كتاب: الأدب، باب: المعونة للمسلم، والترمذي (١٤٢٥) كتاب: الحدود، باب: ما جاء في الستر على المسلم، وابن ماجه (٢٢٥) كتاب: المقدمة، باب: فضل العلماء والحث على طلب العلم، وابن حبان في \"صحيحه\" ٢/ ٢٩٢ - ٢٩٣ (٥٣٤) كتاب: البر والإحسان، باب: فضل البر والإحسان.\n(^٣) يشير إلى حديث مغيث وبريرة المشهور الآتي (٥٢٨٠ - ٥٢٨٣).","vol":"10","page":330},{"text":"في الحلي المتخذ للنساء (^١)، وقال مالك: لا زكاة فيه، وهو مذهب ابن عمر، وابن عباس، وجابر، وأنس، وعائشة، وأسماء (^٢)، وهو أظهر قولي الشافعي (^٣)، ولا حجة في الحديث الأول؛ لأنه - ﷺ - إنما حضهن على صدقة التطوع. فقال: \"تصدقوا\" ولو كان ذلك واجبًا لما قال: \"ولو مِنْ حُليِّكن\" (^٤)، ومما يرد قوله أنه لو كان ذلك من باب الزكاة لأعطينه بوزن ومقدار، فدل أنه تطوع. وأيضًا هو كالأثاث، وليس كالرقة. وهذا إجماع أهل المدينة، وذكر مالك عن عائشة أنها كانت تحلي بنات أخيها -يتامى كن في حجرها- لهن الحلي ولا تخرج منه الزكاة، وكان يفعله ابن عمر (^٥).\nوأما حديث أسماء قد أخرجه مسلم أيضًا (^٦). فإنما سألته عن الصدقة، وقالت يا رسول الله: ما لي إلا ما أدخل على الزبير. أفأتصدق؟ قَالَ: \"تصدقي ولَا تُوكِي فَيُوكِي الله عَلَيْكِ\". والمعنى: لا توكي مالكِ عن الصدقة، ولا تتصدقين خشية نفاده، وتدخريه فيوكي الله عليك أي: يمنعكِ. ويقطع مادة الرزق عنكِ، و(توكي) بالتاء لأنه خطاب للمؤنث، فسقطت النون للنهي فدل الحديث على أن الصدقة تنمي المال، وتكون سببًا إلى البركة والزيادة فيه، وأن من شح ولم يتصدق فإن الله يوكي عليه، ويمنعه من البركة في ماله، والنماء فيه.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٤٩، \"مختصر اختلاف العلماء\" ١/ ٤٢٩.\n(^٢) انظر: \"عيون المجالس\" ٢/ ٥٦٢.\n(^٣) انظر: \"المجموع\" ٥/ ٥١٩.\n(^٤) سيأتي برقم (١٤٦٦) كتاب: الزكاة، باب: الزكاة على الزوج والأيتام في الحجر.\n(^٥) \"الموطأ\" ص ١٧٠ - ١٧١.\n(^٦) \"صحيح مسلم\" (١٠٢٩) كتاب: الزكاة، باب: الحث في الإنفاق وكراهة الإحصاء.","vol":"10","page":331},{"text":"والإيكاء: شد رأس الوعاء بالوكاء، وهو الرباط الذي يربط به (^١).\nقَالَ ابن فارس: وهو البخل (^٢).\nوهذا محمول على ما إذا أعطاه صاحب البيت نصيبًا لها. وقيل: إنَّ صاحب البيت إذا دخل بالشيء بيته كان ذلك في العرف مفوضًا إلى ربة المنزل، فهي تنفق منه بقدر الحاجة في الوقت. فكأنه قال: إذا كان الشيء مفوضًا إليكِ فاقتصري على قدر الحاجة للنفقة، وتصدقي بالباقي منه.\nوقوله: \"ولا تُحصي\" الإحصاء للشيء معرفة قدره، أو وزنه، أو عدده، وهذا مقابلة اللفظ باللفظ، وتجنيس الكلام بمثله في جوابه، أي: يمنعكِ كما منعتِ. كقوله تعالى: ﴿وَمَكَرُوا وَمَكَرَ اللهُ وَاللهُ﴾ [آل عمران: ٥٤] وقيل: معناه لا تحصي ما تعطين فتستكثريه. فيكون سببًا لانقطاعه، ويحتمل أن يراد بالإحصاء ونحوه عدده، خوف أن تزول البركة منه. كما قالت عائشة: حَتَّى كِلناه ففني.\nورجحه بعضهم، وقيل عددت ما أنفقته، فنهاها عن ذلك، وجاء أيضًا النفح وهو العطاء ويجوز أن يكون من نفح الطيب إذا تحركت رائحته، إذ العطية تستطاب كما تستطاب الرائحة الطيبة. أو من نفحت الريح إذا هبت باردة.\n_________\n(^١) انظر: \"لسان العرب\" ٨/ ٤٩١١.\n(^٢) \"المجمل\" ٢/ ٩٣٥.","vol":"10","page":332},{"text":"<span data-type='title' id=toc-1139>٢٢ - باب الصَّدَقَةِ فِيمَا اسْتَطَاعَ</span>\n١٤٣٤ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ. وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، عَنْ حَجَّاجِ بْنِ مُحَمَّدٍ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ أَخْبَرَهُ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ﵄ أَنَّهَا جَاءَتْ إِلَي النَّبِيِّ - ﷺ - فَقَالَ: \"لَا تُوعِي فَيُوعِىَ اللهُ عَلَيْكِ، ارْضَخِي مَا اسْتَطَعْتِ\". [انظر: ١٤٣٣ - مسلم: ١٠٢٩ - فتح: ٣/ ٣٠١]\nذكر فيه حديث أسماء السالف في الباب قبلَه، وفيه: \"لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ، ارْضَخِي مَا اسْتَطَعْتِ\".\nومعنى \"تُوعِي\": تُمْسكي، والوعاء: الظرف يخبأ فيه، يقال منه: أوعيت المتاع في الوعاء أوعيه، قَالَ:\nوالشرُّ أخبثُ ما أوعيتَ في زادٍ\nوقوله (\"ارْضَخِي\") يقال: رضَخ -بفتح الضاد- يرضخُ رضخًا، وهو العطاء اليسير وقيل: هو أن يعطي يسيرًا من كثير.","vol":"10","page":333},{"text":"<span data-type='title' id=toc-1140>٢٣ - باب الصَّدَقَةُ تُكَفِّرُ الخَطِيئَةَ</span>\n١٤٣٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: قَالَ عُمَرُ - ﵁ -: أَيُّكُمْ يَحْفَظُ حَدِيثَ رَسُولِ اللهِ - ﷺ - عَنِ الفِتْنَةِ؟ قَالَ: قُلْتُ: أَنَا أَحْفَظُهُ كَمَا قَالَ. قَالَ: إِنَّكَ عَلَيْهِ لَجَرِيءٌ، فَكَيْفَ قَالَ؟ قُلْتُ: فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَوَلَدِهِ وَجَارِهِ تُكَفِّرُهَا الصَّلَاةُ وَالصَّدَقَةُ وَالمَعْرُوفُ. قَالَ سُلَيْمَانُ: قَدْ كَانَ يَقُولُ: \"الصَّلَاةُ وَالصَّدَقَةُ، وَالأَمْرُ بِالمَعْرُوفِ وَالنَّهْىُ عَنِ المُنْكَرِ\". قَالَ: لَيْسَ هَذِهِ أُرِيدُ، وَلَكِنِّي أُرِيدُ التِي تَمُوجُ كَمَوْجِ البَحْرِ. قَالَ: قُلْتُ: لَيْسَ عَلَيْكَ بِهَا يَا أَمِيرَ المُؤْمِنِينَ بَأْسٌ، بَيْنَكَ وَبَيْنَهَا بَابٌ مُغْلَقٌ. قَالَ: فَيُكْسَرُ البَابُ أَوْ يُفْتَحُ؟ قَالَ: قُلْتُ: لَا. بَلْ يُكْسَرُ. قَالَ: فَإِنَّهُ إِذَا كُسِرَ لَمْ يُغْلَقْ أَبَدًا. قَالَ: قُلْتُ: أَجَلْ.\nفَهِبْنَا أَنْ نَسْأَلَهُ مَنِ البَابُ، فَقُلْنَا لِمَسْرُوقٍ: سَلْهُ. قَالَ: فَسَأَلَهُ. فَقَالَ: عُمَرُ - ﵁ -. قَالَ: قُلْنَا: فَعَلِمَ عُمَرُ مَنْ تَعْنِي؟ قَالَ: نَعَمْ، كَمَا أَنَّ دُونَ غَدٍ لَيْلَةً، وَذَلِكَ أَنِّي حَدَّثْتُهُ حَدِيثًا لَيْسَ بِالأَغَالِيطِ. [انظر: ٥٢٥ - مسلم: ١٤٤ - فتح: ٣/ ٣٠١]\nذكر فيه حديث حذيفة، وقد سلف بطوله في باب الصلاة كفارة (^١)، ويأتي في الصوم أيضًا (^٢)، ونذكر نبذة من الكلام عليه لطول العهد به فـ (فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَوَلَدِهِ وَجَارِهِ) يريد: ما يفتن به من صغار الذنوب التي تكفرها الصلاة والصدقة، وما جانسها. وفي ضرب الأمثال في العلم.\nوفيه: حجة لسد الذرائع، ويعبر عنه بغلق الباب وفتحه كما عبد عنه حذيفة وعمر، وأن ذلك من المتعارف في الكلام.\nوفيه: أنه قد يكون عند الصغير من العلم ما ليس عند المعلم المبرز.\n_________\n(^١) برقم (٥٢٥) كتاب: مواقيت الصلاة.\n(^٢) برقم (١٨٩٥) باب: الصوم كفارة.","vol":"10","page":334},{"text":"وفيه: أن العالم قد يرمز رمزًا ليفهم المرموز له دون غيره؛ لأنه ليس كل العلم تجب إباحته إلى من ليس متفهم له، ولا عالم بمعناه.\nوفيه: أن الكلام في الحدثان مباح إذا كان في ذلك أثر عن النبوة، وما سوى ذلك ممنوع؛ لأنه لا يصدق منه إلا أقل من عشر العشر، وذلك الجزء إنما هو على غلبة الظن لقوله - ﷺ -: \"تِلْكَ الكَلِمَةُ مِنَ الحَقِّ، يَخْطَفُهَا الجِنَّيّ، فيضيفُ إليها أكْثَرَ مِنْ مِائَة كذْبَةٍ\" (^١).\nوقوله في آخره (حَدَّثْتُهُ حَدِيثًا لَيْسَ بِالأَغَالِيطِ) الأغلوطة: ما يغلط به عن الشارع، ونَهَى الشارع عن الأغلوطات، وهذا منه.\n_________\n(^١) سيأتي برقم (٥٧٦٢) كتاب: الطب، باب: الكهانة.","vol":"10","page":335},{"text":"<span data-type='title' id=toc-1141>٢٤ - باب مَنْ تَصَدَّقَ فِي الشِّرْكِ ثُمَّ أَسْلَمَ</span>\n١٤٣٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ حَكِيمِ بْنِ حِزَامٍ - ﵁ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ أَرَأَيْتَ أَشْيَاءَ كُنْتُ أَتَحَنَّثُ بِهَا فِي الجَاهِلِيَّةِ مِنْ صَدَقَةٍ أَوْ عَتَاقَةٍ وَصِلَةِ رَحِمٍ، فَهَلْ فِيهَا مِنْ أَجْرٍ؟ فَقَالَ النَّبِيُّ - ﷺ -: \"أَسْلَمْتَ عَلَى مَا سَلَفَ مِنْ خَيْرٍ\". [٢٢٢٠، ٢٥٣٨، مسلم: ٥٩٩٢ - مسلم: ١٢٣ - فتح: ٣/ ٣٠١]\nذكر فيه حديث حَكِيمِ بْنِ حِزَامٍ: قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، أَرَأَيْتَ أَشْيَاءَ كُنْتُ أَتَحَنَّثُ بِهَا فِي الجَاهِلِيَّةِ مِنْ صَدَقَةٍ أَوْ عَتَاقَةٍ أوَ صِلَةٍ، فَهَلْ فِيهَا مِنْ أَجْرٍ؟ فَقَالَ: \"أَسْلَمْتَ عَلَى مَا سَلَفَ مِنْ خَيْرٍ\".\nالشرح:\nقالَ \"صاحب المطالع\": رواه المروزي (^١) أَتَحَنَّتُ بتاء مثناة، وهو غلط من جهة المعنى دون الرواية، والوهم قبل شيوخ البخاري (^٢) بدليل قوله في باب: من وصل رحمه: ويقال أيضًا عن أبي اليمان: أتحنث أو أتحنت على الشك، والصحيح الذي رواه الكافةُ بثاء مثلثة. وعن عياض: بالتاء المثناة غلط من جهة المعنى، ويحتمل أن يكون معناه الحانوت؛ لأن العرب تسمي بيوت الخمارين الحوانيت، يعني: كنت أتجنب حوانيتهم.\nوقال ابن التين: أتَحَنَّث. أي: أتقربُ: إلى الله، وأصلُه إطراح الحنث عن النفس كما تقول: يتأثم. أي: يلقي الإثم عن نفسه،\n_________\n(^١) في هامش الأصل بخط سِبط: الذي رواه المروزي بالمثناة ليس في هذا الباب، إنما رواه في باب: مَن وَصَل رحمَه، وهذا فرع عبارة \"المطالع\" لا في كل باب فاعلمه.\n(^٢) في هامش الأصل بخط سِبط: عبارة \"المطالع\": والوهم فيه من شيوخ البخاري.","vol":"10","page":336},{"text":"وكذلك يتحرج. وقوله: (عتاقة) وذلك أنه أعتق مائة رقبة في الجاهلية، وحمل على مائة بعير، وفي رواية قَالَ: يا رسول الله لا أدع شيئًا صنعته في الجاهلية إلا فعلت في الإسلام مثله (^١). ففعل ذلك.\nوقوله: (\"أَسْلَمْتَ عَلَى مَا أسلف مِنْ خَيْرٍ\") قَالَ المازري: ظاهره خلاف ما تقتضيه الأصول؛ لأن الكافر لا تصح منه قربة فيكون مُثابًا على طاعاته، ويصح أن يكون مطيعًا غير متقرب كنظيره في الإيمان، فإنه مطيع من حيث كان موافقًا للأمر، والطاعة عندنا موافقة الأمر، لكنه لا يكون متقربًا؛ لأن من شرط التقرب أن يكون عارفًا بالمتقرب إليه، وهو في حين كفره لم يحصل له العلم بالله بعد.\nفإذا (قرب) (^٢) هذا علم أن الحديث متأول، وهو محتمل وجوهًا:\nأحدها: أن يكون المعنى: أنك اكتسبت طباعًا جميلة، وأنت تنتفع بتلك الطباع في الإسلام، وتكون العادة تمهيدًا لك، ومعونة على فعل الخير والطاعات.\nثانيها: معناه: اكتسبت بذلك (شيئًا) (^٣) جميلًا، فهو باقٍ في الإسلام، ويكثر أجره لما تقدم لك من الأفعال الجميلة. وقد تأولوا في الكافر أنه إذا كان يفعل الخير فإنه يخفف عنه به، ولا يبعد أن يزاد هذا في الأجور (^٤).\nوقال عياض: ببركة ما سبق لك من خير هداك الله إلى الإسلام، فإن\n_________\n(^١) رواه مسلم (١٢٣/ ١٩٥) كتاب: الإيمان، باب: بيان حكم عمل الكافر إذا أسلم بعده.\n(^٢) في (م): قررت، وعند المازري: تقرَّر.\n(^٣) كذا بالأصل: وعند المازري: ثناءً.\n(^٤) \"المعلم بفواند مسلم\" ١/ ٧٦.","vol":"10","page":337},{"text":"من ظهر فيه خير في أول أمره فهو دليل على سعادة أخراه، وحسن عاقبته (^١).\nوزعم ابن بطال وغيره أنه على ظاهره، وأنه إذا أسلم الكافر، ومات على إسلامه يثاب على ما فعله من الخير في حالة الكفر، وقال عن بعض أهل العلم: معنى الحديث أن كل مشرك أسلم أنه يكتب له خير عمله مثل إسلامه ولا يكتب عليه شيء من سيئاته؛ لأن الإسلام يهدم ما قبله من الشرك، وإنما كتب له الخير؛ لأنه أراد به وجه الله؛ لأنهم كانوا مقرين بالله تعالى إلا أنهم كان عملهم مردودًا عليهم لو ماتوا على شركهم، فلما أسلموا تفضل الله عليهم فكتب لهم الحسنات، ومحا عنهم السيئات كما قَالَ - ﷺ -: \"ثلاثة يُؤْتَونَ أجرَهم مَرَّتين\" (^٢) أحدهم: رجل من أهل الكتاب آمن بنبيه، وآمن بنبينا (^٣). ومما يدل على ذلك أن حديث أبي سعيد الخدري السالف في باب: حسن إسلام المرء من كتاب الإيمان معلقًا عن مالك عن زيد بن أسلم، عن عطاء بن يسار عنه (^٤). ورواه عبدٍ الله بن وهب عن مالك به (^٥).\nوذكره الدارقطني في غريب حديث مالك من تسع طرق، وثبت فيها كلها أن الكافر إذا حسن إسلامه كتب له في الإسلام كل حسنة عملها في الشرك، ولعل حكيمًا لو مات على جاهليته أن يكون ممن يخفف عنه من عذاب النار كما جاء في أبي طالب، وأبي لهب بعتاقته ثويبة.\n_________\n(^١) \"إكمال المعلم\" ١/ ٤١٦.\n(^٢) سيأتي برقم (٩٧) من حديث أبي موسى كتاب: العلم، باب: تعليم الرجل أمته وأهله.\n(^٣) \"شرح ابن بطال\" ٣/ ٤٣٧ - ٤٣٨.\n(^٤) برقم (٤١).\n(^٥) رواه ابن حجر في \"تغليق التعليق\" ٢/ ٤٥.","vol":"10","page":338},{"text":"قلتُ: لا يقاس.\nوقيل: إنه - ﷺ - وروَّى عن جوابه، فإنه سأله: هل لي فيها أجر؟ يريد ثواب الآخرة، ومعلوم نفيه عنه، فقال له ذلك. والعتق فعل خير، فأراد إنك فعلت خيرًا، والخير يمدح فاعله، وقد يجازى عليه في الدنيا. حكاه ابن الجوزي. وفي مسلم من حديث أنس: \"أما الكافِرُ فيُطْعَم بحسناتِهِ في الدنيا، فإذا لقي الله لم يكن له حسنة\" (^١)، وروي أن حسنات الكافر إذا أسلم محسوبة له مقبولة، فإن مات على كفره كانت هدرًا. ذكره الخطابي. قَالَ ابن الجوزي: فإن صح هذا كان المعنى: أسلمت على قبول ما سلف لك من خير.\nقلتُ: ومراد الفقهاء: لا يصح من الكافر عبادة ولو أسلم لم يعتد بها المراد في أحكام الدنيا، وليس فيه تعرض لثواب الآخرة وإن أقدم قائل على التصريح بأنه إذا أسلم لا يثاب عليها في الآخرة رد قوله بهذِه السنة الصحيحة، وقد يعتد ببعض أفعال الكفار في أحكام الدنيا، فقد قَالَ الفقهاء: إذا وجب على الكافر كفارة ظهار أو غيرها، فكفَّر في حال كفره أجزأه ذلك، وإذا أسلم لم يجب عليه إعادته، وسيأتي إن شاء الله في كتاب العتق اختلاف أهل العلم في عتق المشرك.\nواختلف أصحابنا في من أجنب ثم اغتسل ثم أسلم هل يجب عليه إعادة الغسل أم لا؟ وبالغ بعضهم فقال يصح من كل كافر كل طهارة من غسل ووضوء وتيمم. فإذا أسلم صلى بها، وقال القرطبي: الإسلام إذا حسن هدم ما قبله من الآثام، وأحرز ما قبله من البر. وقال الحربي:\n_________\n(^١) \"صحيح مسلم\" (٢٨٠٨) كتاب: صفة الجنة والنار، باب: جزاء المؤمن بحسناته في الدنيا والآخرة، وتعجيل حسنات الكافر في الدنيا.","vol":"10","page":339},{"text":"معنى الحديث: ما تقدم لك من الخير الذي عملته هو لك. كما تقول: أسلمت على ألف درهم على أن أحوزها لنفسي. قَالَ القرطبي: وهذا الذي قاله الحربي: هو أشبهها وأولاها (^١).\nفرع:\nطلق امرأته أو أعتق عبده ولم يبن عن مدة، فلا يلزمه ذلك في المشهور من مذهب مالك، وقال المغيرة: يلزمه، فإن حلف بذلك وهو نصراني ثم أسلم فحنث. قال مالك: لا يلزمه، وقال أشهب: نعم. ورُدَّ هذا بقوله: ﴿إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ [الأنفال: ٣٨].\n_________\n(^١) \"المفهم\" ١/ ٣٣٢.","vol":"10","page":340},{"text":"<span data-type='title' id=toc-1142>٢٥ - باب أَجْرِ الخَادِمِ إِذَا تَصَدَّقَ بِأَمْرِ صَاحِبِهِ غَيْرَ مُفْسِدٍ</span>\n١٤٣٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا تَصَدَّقَتِ المَرْأَةُ مِنْ طَعَامِ زَوْجِهَا غَيْرَ مُفْسِدَةٍ كَانَ لَهَا أَجْرُهَا، وَلِزَوْجِهَا بِمَا كَسَبَ، وَلِلْخَازِنِ مِثْلُ ذَلِكَ\". [انظر: ١٤٢٥ - مسلم: ١٠٢٤ - فتح: ٣/ ٣٠٢]\n\n١٤٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الخَازِنُ المُسْلِمُ الأَمِينُ الذِي يُنْفِذُ -وَرُبَّمَا قَالَ: يُعْطِي- مَا أُمِرَ بِهِ كَامِلًا مُوَفَّرًا طَيِّبٌ بِهِ نَفْسُهُ، فَيَدْفَعُهُ إِلَي الذِي أُمِرَ لَهُ بِهِ أَحَدُ المُتَصَدِّقَيْنِ\". [٢٢٦٠، ٢٣١٩ - مسلم: ١٠٢٣ - فتح: ٣/ ٣٠٢]\nسلف بما فيه وكذا الباب بعدَهُ.","vol":"10","page":341},{"text":"<span data-type='title' id=toc-1143>٢٦ - باب أَجْرِ المَرْأَةِ إِذَا تَصَدَّقَتْ أَوْ أَطْعَمَتْ مِنْ بَيْتِ زَوْجِهَا غَيْرَ مُفْسِدَةٍ</span>\n١٤٣٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مَنْصُورٌ وَالأَعْمَشُ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ ﵂، عَنِ النَّبِيِّ - ﷺ - تَعْنِي: \" إِذَا تَصَدَّقَتِ المَرْأَةُ مِنْ بَيْتِ زَوْجِهَا\". [انظر: ١٤٢٥ - مسلم: ١٠٢٤ - فتح: ٣/ ٣٠٣]\n\n١٤٤٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا أَطْعَمَتِ المَرْأَةُ مِنْ بَيْتِ زَوْجِهَا غَيْرَ مُفْسِدَةٍ، لَهَا أَجْرُهَا، وَلَهُ مِثْلُهُ، وَلِلْخَازِنِ مِثْلُ ذَلِكَ، لَهُ بِمَا اكْتَسَبَ، وَلَهَا بِمَا أَنْفَقَتْ\". [انظر: ١٤٢٥ - مسلم: ١٠٢٤ - فتح: ٣/ ٣٠٣]\n\n١٤٤١ - حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ شَقِيقٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ طَعَامِ بَيْتِهَا غَيْرَ مُفْسِدَةٍ، فَلَهَا أَجْرُهَا، وَلِلزَّوْجِ بِمَا اكْتَسَبَ، وَلِلْخَازِنِ مِثْلُ ذَلِكَ\". [انظر: ١٤٢٥ - مسلم: ١٠٢٤ - فتح: ٣/ ٣٠٣]","vol":"10","page":342},{"text":"٢٧ - باب قَوْلِ اللهِ تَعَالَى:\n﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦) فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (٨) وَكَذَّبَ بِالْحُسْنَى (٩) فَسَنُيَسِّرُهُ لِلْعُسْرَى (١٠)﴾ [الليل: ٥ - ١٠]. \"اللَّهُمَّ أَعْطِ مُنْفِقَ مَالًا خَلَفًا\".\n\n١٤٤٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُعَاوِيَةَ بْنِ أَبِي مُزَرِّدٍ، عَنْ أَبِي الحُبَابِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَا مِنْ يَوْمٍ يُصْبِحُ العِبَادُ فِيهِ إِلاَّ مَلَكَانِ يَنْزِلَانِ، فَيَقُولُ أَحَدُهُمَا: اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا\". [مسلم: ١٠١٠ - فتح: ٣/ ٣٠٤]\nذكر فيه حديث مُعَاوِيَةَ بْنِ أَبِي مُزَرِّدٍ، واسمُهُ عبد الرَّحمن: صدوق، عَنْ أَبِي الحُبَابِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَا مِنْ يَوْمٍ يُصْبحُ العِبَادُ فِيهِ إِلَّا مَلَكَانِ يَنْزِلَانِ، فَيَقُولُ أَحَدُهُمَا: اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا\".\nأما الآية فقَالَ ابن عباس -فيما حكاه الطبري-: أعطى مما عنده، واتقى ربه، وصدق بالخلف من الله تعالى (^١). وقال قتادة: أعطى حق الله، واتقى محارمه التي نهى عنها. وقال الضحاك: زكى واتقى الله (^٢).\nوقيل: الحسنى: لا إله إلا الله، قاله أبو عبد الرحمن وعطاء والضحاك، وابن عباس في رواية (^٣).\nوقال مجاهد: بالجنة (^٤).\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٦١١ - ٦١٢ (٣٧٤٣٢)، (٣٧٤٣٣)، (٣٧٤٣٦ - ٣٧٤٣٩).\n(^٢) السابق ١٢/ ٦١١ (٣٧٤٣٤ - ٣٧٤٣٥).\n(^٣) السابق ١٢/ ٦١٢ - ٦١٣ (٢٧٤٥١ - ٣٧٤٥٣).\n(^٤) السابق ١٢/ ٦١٣ (٢٧٤٥١ - ٣٧٤٥٣).","vol":"10","page":343},{"text":"وقال قتادة: صدّق بموعود الله على نفسه فعمل بذلك الموعود الذي وعده (^١). قَالَ الطبري وغيره: والأشبه والأولى قول ابن عباس السالف. قَالَ: وإنما قلتُ ذلك؛ لأنه سياق الآية، وذكر أن هذِه الآية نزلت في الصديق كان اشترى نسمًا كانوا في أيدي المشركين فنزلت إلى آخر السورة، ورُوي أنها نزلت في رجل ابتاع نخلة كانت على حائط أيتام، فكان يمنعهم أكل ما سقط منها فابتاعها رجل منه، وتصدق بها عليهم، وأما الحديث فهو موافق لقوله تعالى: ﴿وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ﴾ (^٢) [سبأ: ٣٩] ولقوله: \"ابن آدم أنفق أنُفِقْ عليك\" (^٣)، وهذا يعم الواجب والمندوب، والممسك يريد به: عن الواجبات دون المندوبات، فإنه قد لا يستحق هذا الدعاء، اللهم إلا أن يغلب عليه البخل بها وإن قلَّتْ في أنفسها كالحبة واللقمة، وما شابههما فقد يتناوله؛ لأنه إنما يكون كذلك لغلبة صفة البخل المذموم عليه وقلما يكون ذلك إلا ويبخل بكثير من الواجبات. إذ لا تطيب نفسه بها.\nوفيه: الحض على الإنفاق في الواجبات كالنفقة على الأهل، وصلة الرحم، ويدخل فيه صدقة التطوع والفرض على ما أسلفناه. ومعلوم أن دعاء الملائكة مجاب بدليل قوله - ﷺ -: \"مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ المَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِن ذَنْبهِ\" (^٤)، وقوله تعالى: ﴿فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧)﴾ [الليل: ٧] أي للحالة اليسَرى، وسمى العمل بما يرضاه الله تعالى منه في الدنيا ليوجب به الجنة في الآخرة.\n_________\n(^١) السابق ١٢/ ٦١٣ (٣٧٤٥٤ - ٣٧٤٥٥).\n(^٢) انظر: \"تفسير الطبري\" ١٢/ ٦١٣ بتصرف.\n(^٣) سيأتي برقم (٤٦٨٤) كتاب: التفسير، باب: قوله: ﴿وَكَانَ عَرْشُهُ عَلَى المَاءِ﴾.\n(^٤) سبق برقم (٧٨٠) كتاب: الأذان، باب: جهر الإمام بالتأمين.","vol":"10","page":344},{"text":"وقوله: ﴿وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (٨)﴾: فيروى يعني أنه أبو سفيان.\nوقوله: ﴿وَكَذَّبَ بِالحُسْنَى (٩)﴾ أي: كذب بالخلف، عن ابن عباس (^١).\nوروي عنه أيضًا: بلا إله إلا الله. كما سلف. وقال قتادة: كذب بموعود الله تعالى أن ييسره (^٢).\n﴿لِلْعُسْرَى﴾. أي: للعمل بالمعاصي. ودلت هذِه الآية أن الرب تعالى هو الموفق للأعمال الحسنة والسيئة كما قَالَ - ﷺ -: \"اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ، أَمَّا أَهْلُ السَّعَادَةِ فييسرون لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فييسرون لِعَمَلِ الشَّقَاء\" (^٣). ثم قرأ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالحُسْنَى (٦)﴾ [الليل: ٥، ٦] الآية.\nوقال الضحاك: العُسْرى: النار. فإن قلت: التيسير إنما يكون لليسرى، فكيف جاء للعسرى؟ فالجواب أنه مثل قوله: ﴿فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ (٢٤)﴾ [آل عمران: ٢١] أي أن ذلك لهم يقوم مقام البشارة.\nوقال الفراء (^٤): إذا اجتمع خير وشر فوقع للخير تيسير جاز أن يقع للشر مثله. (^٥)\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٦١٤ (٣٧٤٦٢ - ٣٧٤٦٥).\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٦١٤ - ٦١٥ (٣٧٤٦٤ - ٣٧٤٦٥).\n(^٣) سيأتي برقم (٤٩٤٩) كتاب: التفسير، باب: ﴿فَسَنُيَسِّرُهُ لِلْعُسْرَى (١٠)﴾.\n(^٤) \"معاني القرآن\" ٣/ ٢٧١.\n(^٥) بهامش الأصل: (آخر ٦ من ٥ من تجزئة المصنف).","vol":"10","page":345},{"text":"<span data-type='title' id=toc-1144>٢٨ - باب مَثَلِ المُتَصَدِّقِ وَالبَخِيلِ</span>\n١٤٤٣ - حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَثَلُ البَخِيلِ وَالمُتَصَدِّقِ كَمَثَلِ رَجُلَيْنِ، عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ\". وَحَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ عَبْدَ الرَّحْمَنِ حَدَّثَهُ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَثَلُ البَخِيلِ وَالمُنْفِقِ كَمَثَلِ رَجُلَيْنِ، عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ، مِنْ ثُدِيِّهِمَا إِلَي تَرَاقِيهِمَا، فَأَمَّا المُنْفِقُ فَلَا يُنْفِقُ إِلاَّ سَبَغَتْ -أَوْ وَفَرَتْ- عَلَى جِلْدِهِ حَتَّى تُخْفِيَ بَنَانَهُ وَتَعْفُوَ أَثَرَهُ، وَأَمَّا البَخِيلُ فَلَا يُرِيدُ أَنْ يُنْفِقَ شَيْئًا إِلاَّ لَزِقَتْ كُلُّ حَلْقَةٍ مَكَانَهَا، فَهُوَ يُوَسِّعُهَا وَلَا تَتَّسِعُ\". تَابَعَهُ الحَسَنُ بْنُ مُسْلِمٍ، عَنْ طَاوُسٍ: فِي الجُبَّتَيْنِ. [١٤٤٤، ٢٩١٧، ٥٢٩٩، ٥٧٩٧ - مسلم: ١٠٢١ - فتح: ٣/ ٣٠٥]\n\n١٤٤٤ - وَقَالَ حَنْظَلَةُ عَنْ طَاوُسٍ: \"جُنَّتَانِ\". وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرٌ، عَنِ ابْنِ هُرْمُزٍ، سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"جُنَّتَانِ\". [انظر: ١٤٤٣ - مسلم: ١٠٢١ - فتح: ٣/ ٣٠٥]\nذكر في حديث أبي هريرة من طريق ابن طاوُس، عن أبيه، عنه، ومن طريق أبي الزناد: أَنَّ عَبْدَ الرَّحْمَنِ حَدّثَهُ، أَنَّهُ سَمِعَ (أَبَا هُرَيْرَةَ) (^١) أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَثَلُ البَخِيلِ وَالمُنْفِقِ كمَثَلِ رَجُلَيْنِ، عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ .. \" الحديث. تَابَعَهُ الحَسَنُ بْنُ مُسْلِمِ، عَنْ طَاوُسٍ: فِي الجُبَّتيْنِ.\nوَقَالَ حَنْظَلَةُ، عَنْ طَاوُسِ: \"جُنَتَانِ\". بالنون، وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرٌ، عَنِ ابن هُرْمُزٍ، عن أبي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"جُنَّتَانِ\".\nالشرح:\nأما متابعة الحسن فقد أسندها في اللباس عن عبد الله بن محمد، عن\n_________\n(^١) في الأصل مضبب فوق هذِه الكلمة.","vol":"10","page":346},{"text":"أبي عامر، عن نافع، عنه (^١). وأخرجها العدني في \"مسنده\" عن ابن جريج عن الحسن عن طاوس عن أبي هريرة قَالَ: قَالَ رسول الله - ﷺ - \"يُوَسِّعُهَا فلَا تتَوَسَّع\" مرتين. ومتابعة حنظلة، وهو ابن أبي سفيان. ذكرها أيضًا في اللباس معلقة (^٢).\nوقوله: (وقال الليث: حَدَّثَني جعفر) كذا ذكرها معلقة. وكذا ذكر أبو مسعود وخلف أنه علقه أيضًا في الصلاة. وروى العدني محمد بن أبي عمر في \"مسنده\" عن سفيان عن أبي الزناد به. وأخرجه مسلم بألفاظ (^٣)، ومن حديث عمرو الناقد عن ابن عيينة: \"مثل المنفق والمصدق كمثل رجل .. \" الحديث، وفيه: \"فإذا أراد المنفق أن يتصدق سبغت عليه أو مرت، وإذا أراد البخيل أن ينفق قلصت\" (^٤).\nقَالَ عياض (^٥): إنه وهم، وصوابه مثل ما وقع في باقي الروايات: \"مثلُ البخيلِ والمتصدق\" والتقسيم آخر الحديث بين ذلك. وقد يحتمل أن تكون على وجهها، وفيها محذوف مثل المنفق والمتصدق وقسيمهما، -وهو البخيل- حذف لدلالة المنفق والمتصدق عليه كقوله: ﴿سَرَابِيلَ تَقِيكُمُ الحَرَّ﴾ أي: والبرد. فحذف ذكر البرد لدلالة الكلام عليه. ووقع في بعض الروايات: \"والمصدق\". وفي أخرى: \"والمتصدق\" (^٦)، وفي أخرى: حذف التاء وتشديد الصاد. وكلاهما صحيح.\n_________\n(^١) سيأتي برقم (٥٧٩٧) باب: حبيب القميص من عند الصدر وغيره.\n(^٢) سيأتي عقب حديث (٥٧٩٧).\n(^٣) \"صحيح مسلم\" (١٠٢١) كتاب: الزكاة، باب: مثل المنفق والبخيل.\n(^٤) انظر: التخريج السابق.\n(^٥) \"إكمال المعلم\" ٣/ ٥٤٥.\n(^٦) \"صحيح مسلم\" (١٠٢١/ ٧٦).","vol":"10","page":347},{"text":"وقوله: \"كمثل رجلين\" وفي رواية مسلم: \"كمثل رجل\" (^١) بالإفراد.\nوكأنه تغيير من بعض الرواة.\nوقوله: \"جُبّتَانِ\" روي كما سلف بالباء والنون. وفي رواية: \"جبتان أو جنتان\" (^٢) وكلا الوصفين يصح أن يمثل به. والأفصح بالنون: وهو ما يتستر به الإنسان فيجنه، وكذا قَالَ صاحب \"المطالع\" وغيره أن النون أصوب، وهو الدرع. يدل عليه قوله في الحديث \"لَزِقَتْ كُلُّ حَلْقَةٍ\".\nوفي لفظ: \"وأخذتْ كُلُّ حَلْقَةٍ موضِعَها\" (^٣). وكذا قوله: \"من حديد\".\nوقوله: \"من ثُدِيِّهِمَا\" قَالَ ابن التين: كذا في رواية أبي الحسن.\nوضبطه بعضهم بضم الثاء، ويصح أن يكون بنصبها. وعند أبي ذر \"ثَدْيَيْهما\" ولا يكون إلا بنصب الثاء. قَالَ ابن فارس: والثَّدي -بالفتح- للمرأة، والجمع الثدى، يذكر ويؤنث. وثُندؤة الرجل كثدي المرأة، وهو مهموز إذا ضم أوله، فإذا فُتح لم يهمز. ويقال: هو طرف الثدي (^٤). فانظر على هذا كيف قَالَ: \"ثديهما\"، وهو قد قَالَ: \"كمثل رجلين؟ \" وقال الجوهري: الثدي للمرأة والرجل، والجمع أثدٍ وثدى على فعول، وثِدى بكسر الثاء (^٥).\nوقوله: \"إِلَي تَرَاقِيهِمَا\" الترقوة، قَالَ الخليل: هي فعلوة وهو عظم وصل ما بين ثغرة النحر والعاتق. والتراقي جمع ترقوة. وهذا يشهد لرواية أبي الحسن أن ثديهما بالضم لتجانس اللفظ. وقد يكون قد\n_________\n(^١) المرجع السابق.\n(^٢) رواها مسلم (١٢٠١/ ٧٥).\n(^٣) سيأتي برقم (٥٢٩٩) كتاب: الطلاق، باب: الإشارة في الطلاق.\n(^٤) \"مجمل اللغة\" ١/ ١٥٧.\n(^٥) \"الصحاح\" ٦/ ٢٢٩١.","vol":"10","page":348},{"text":"جمع الثدي والترقوة. ولأنهن جمع؛ لأن في كل واحد منها ثديين، كالعينين، لا تقول في الرجلين: عيناهما حسنتان. إنما تقول: عيونهما. بخلاف أن يكون في كل واحد منهما شيء واحد. فهذا إذا ثنيت جاز لك ثلاثة أوجه: الإفراد، والجمع، والتثنية. ونعني بذلك الأصل الذي هما عليه.\nوقوله: \"سبغت\" أو \"وفرت\" كذا بخط الدمياطي: \"وفرت\" وكذا هو في شرح ابن التين، وابن بطال (^١)، وفي بعضها \"مرت\" (^٢) بالميم.\nقَالَ النووي (^٣): وصوابه في مسلم: \"مُدَّتْ\" بالدال بمعنى سبغت كما في الحديث الآخر: \"انبسطت\" (^٤) لكنه قد يصح \"مرت\" على هذا المعنى. والسابغ: الكامل. وفي بعض نسخ البخاري: \"مادت\" بدال مخففة من ماد: إذا مال. ورواه بعضهم \"مارت\" أي: سالت عليه وانقلبت.\nوقال الأزهري (^٥): معناه ترددت، وذهبت، وجاءت بكمالها. وسبغت أي امتدت وطالت. وعند ابن طريف: هو شيء طال من فوق إلى أسفل سبوغًا، ألا ترى: سبع الثوب، يسبغ: اتسع. غيره: سبغت النعمة: سترت. وضبطه الأصيلي بضم الباء، وهو شيء لا يعُرف.\nولما ذكره ابن التين كما سلف شك -يعني الراوي- أيهما قال، ومعناهما واحد، فهو إذ أنفق طال ذلك اللباس. وحقيقة المعنى أن\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٤٤١.\n(^٢) \"صحيح مسلم\" (١٠٢١).\n(^٣) \"مسلم بشرح النووي\" ٧/ ١٠٨.\n(^٤) سيأتي برقم (٥٧٩٧).\n(^٥) \"تهذيب اللغة\" ٤/ ٣٣٢٥.","vol":"10","page":349},{"text":"الجواد تطاوعه يده في (النفقة) (^١) إذا أعطى، وينمى ماله، ويستر بها من قرنه إلى قدمه. والبخيل تنقبض يده فدرعه عليه ثقل ووبال بالوقاية. وإليه أشير في قوله: ﴿يَدُ اللهِ مَغْلُولَةٌ﴾ [المائدة: ٦٤] فقال: ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾ [المائدة: ٦٤].\nوقوله: \"حَتَّى تُخفِي بنانه\" ورواه الخطابي: \"حَتَّى تجن بنانه\" أي: تسترها. جن، وأجن بمعنى، وروي \"تحز\" -بحاء وزاي- وهو وهم. قَالَ النووي: والصواب: \"تجن\" -بجيم ونون- أي تستره. ومنه رواية بعضهم \"ثيابه\" بثاء مثلثة، وهو وهم، والصواب \"بنانه\" بالنون، وهي رواية الجمهور كما في الحديث الآخر \"أنامله\" (^٢).\nوقوله: \"ويعفو أثره\" أي كما يعفي الثوب الذي يجر الأرض أثر صاحبه إذا مشى بمرور الذيل عليه، كذلك تُذهب الصدقة خطاياه فتمحوها.\nوقوله -في البخيل-: \"لَزِقَتْ كُلُّ حَلْقَةٍ مَكَانَهَا\" ويروى: لزمت أي: ضُيقت عليه. ولزمت بجلده فهي تؤذيه بمعنى أنها تحمى عليه يوم القيامة، فيكوى بها. ولزق مثل لصق.\nوقال النووي: معنى \"تعفو أثره\": تمحو أثر مشيه، تمثيل لكثرة الجود والبخل، وأن المعطي إذا أعطى انبسطت يداه بالعطاء، ويعود ذلك، وإذا أمسك صار ذلك عادة له.\nوقيل: معنى \"تمحو أثره\" أي: تذهب بخطاياه وتمحوها. وهذا مثل ضربه الشارع للبخيل والجواد. وذلك أن الدرع أول ما تلبس تقع على\n_________\n(^١) في (م): الصدقة.\n(^٢) سيأتي برقم (٥٧٩٧).","vol":"10","page":350},{"text":"الصدور والثديين إلى أن يدخل اللابس يديه في كميه، فجعل مثل المنفق مثل من يلبس درعًا سابغة، فاسترسلت عليه حَتَّى سبغت جميع بدنه، وهو معنى قوله: \"حَتَّى تعفو أثره\" أي: تستر جميع بدنه. وجعل البخيل كرجل غلت يداه إلى عنقه، فلما أراد لبسها اجتمعت في عنقه. وهو معنى \"قلصت\" أي: تضامت واجتمعت. والمراد أن الجواد إذا هم بالصدقة انفسح لها صدره، والبخيل إذا حدث نفسه بها ضاق صدره، وانقبضت يده.\nوقال المهلب: معناه أن الله تعالى ينمي مال المتصدق ويستره ببركته من قرنه إلى قدمه، وجميع عوراته في الدنيا، والأجر في الآخرة.\nوالبخيل ماله لا يمتد عليه، فلا يستر من عوراته شيئًا حَتَّى يبدو للناس منكشفًا مفتضحًا في الدنيا والآخرة، كمن يلبس جبة تبلغ إلى ثدييه لا تجاوز قلبه الذي يأمره بالامتثال (^١).\n_________\n(^١) انظر \"شرح ابن بطال\" ٣/ ٤٤١.","vol":"10","page":351},{"text":"<span data-type='title' id=toc-1145>٢٩ - باب صَدَقَةِ الكَسْبِ وَالتِّجَارَةِ</span>\nلِقَوْلِهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ الآية [البقرة: ٢٦٧] [فتح ٣/ ٣٠٧]\nاقتصر البخاري ﵀ على هذِه الآية، ولم يذكر فيها حديثًا. والمعنى أي: من طيب أموالكم وأنفسها. قاله ابن عباس (^١). وقال مجاهد: من التجارة الحلال (^٢).\nوقال علي: نزلت في الزكاة المفروضة، يقول: تصدقوا من أطيب أموالكم (وأنفسها) (^٣) (^٤).\nوذكر أبو جعفر النحاس في سبب نزولها حديثًا أسنده عن البراء قَالَ: كانوا يجيئون في الصدقات بأردأ تمرهم، وأردأ طعامهم، فنزلت هذِه الآية إلى قوله: ﴿إِلَّا أَنْ تُغْمِضُوا فِيهِ﴾ قال: لو كان لكم فأعطاكم لم تأخذوه إلا وأنتم ترون أنه قد نقصكم من حقكم (^٥). وهذا قول الصحابة والعلماء.\nوقال ابن زيد: المعنى: لا تنفقوا من الحرام، وتدعوا الحلال (^٦).\nوقال عبد الله بن معقل: ليس في مال المؤمن خبيث، ولكن ﴿وَلَا تَيَمَّمُوا\n_________\n(^١) رواه الطبري في \"تفسيره\" ٣/ ٨١ (٦١٢٨).\n(^٢) السابق ٣/ ٨٠ (٦١٢٠ - ٦١٢٣).\n(^٣) السابق ٣/ ٨٣ (٦١٤١).\n(^٤) في الأصل: (وأنفسه) ووضع فوقها كلمة صح.\n(^٥) \"معاني القرآن الكريم\" ١/ ٢٩٦.\n(^٦) رواه الطبري في \"تفسيره\" ٣/ ٨٤ (٦١٤٨).","vol":"10","page":352},{"text":"الخَبِيثَ مِنْهُ تُنْفِقُونَ﴾ لا يتصدق بالحشف، ولا بالدرهم الزَّيف، ولا بما لا خير فيه (^١). ومعنى ﴿وَلَا تَيَمَّمُوا﴾: لا تقصدوا وتعمَّدوا. وفي قراءة عبد الله: (ولا تؤمّوا) من أممت. والمعنى سواء.\nوقال البراء: نزلت في الأنصار، كانت إذا كان جداد النخل أخرجت من حيطانها أقناء البسر فعلقوه على حبل بين الأسطونتين في مسجد رسول الله - ﷺ -، فيأكل فقراء المهاجرين منه، فيعمد الرجل منهم إلى الحشف، فيدخله مع أقناء البسر بظن جوازه، فأنزل: ﴿وَلَا تَيَمَّمُوا الخَبِيثَ مِنْهُ تُنْفِقُونَ﴾ (^٢) واستدرك الحاكم لزكاة التجارة من حديث أبي ذر - ﵁ - أن رسول الله - ﷺ - قَالَ: \"في الإبل صدقتها، وفي البقر صدقتها، وفي الغنم صدقتها، وفي البز صدقته\" استدركه بإسنادين صحيحين، وقال: هما على شرط الشيخين (^٣).\nوالبَز بفتح الباء وبالزاي، كذا رواه. وصرح بالزاي الدارقطني، والبيهقي (^٤).\n_________\n(^١) روه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٧ (٢٧٩٩).\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٨٢ (٦١٣٨).\n(^٣) \"المستدرك\" ١/ ٣٨٨ كتاب: الزكاة.\n(^٤) \"سنن الدارقطني\" ٢/ ١٠٠ - ١٠١ كتاب: الزكاة، باب: ليس في الخضروات صدقة، \"سنن البيهقي\" ٤/ ٢٤٧ كتاب: الزكاة، باب: زكاة التجارة، وقال الذهبي في \"المهذب\" ٣/ ١٥٠٥ - (٦٦٨٨): إسناده جيد ولم يخرجوه.","vol":"10","page":353},{"text":"<span data-type='title' id=toc-1146>٣٠ - باب عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ</span>\n١٤٤٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ\". فَقَالُوا: يَا نَبِيَّ اللهِ فَمَنْ لَمْ يَجِدْ قَالَ: \"يَعْمَلُ بِيَدِهِ فَيَنْفَعُ نَفْسَهُ وَيَتَصَدَّقُ\". قَالُوا: فَإِنْ لَمْ يَجِدْ؟ قَالَ: \"يُعِينُ ذَا الحَاجَةِ المَلْهُوفَ\". قَالُوا: فَإِنْ لَمْ يَجِدْ؟ قَالَ: \"فَلْيَعْمَلْ بِالمَعْرُوفِ، وَلْيُمْسِكْ عَنِ الشَّرِّ، فَإِنَّهَا لَهُ صَدَقَةٌ\". [٦٦٠٢ - مسلم: ١٠٠٨ - فتح: ٣/ ٣٠٧]\nذكر فيه حديث سَعِيد بْن أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ\". قالوا: يَا نَبِيَّ اللهِ، فَمَنْ لَمْ يَجِدْ؟ قَالَ: \"يَعْمَلُ بِيَدِهِ فَيَنْفَعُ نَفْسَهُ وَيَتَصَدَّقُ\" .. الحديث.\nهذا الحديث أخرجه مسلم أيضًا (^١)، وأطلق الصدقة هنا وبينها في حديث أبي هريرة بقوله: \"في كلِّ يَوْم\"، وأن ظاهره الوجوب، لكن خففه عنا الرب ﷻ حيث جعل ما خفي من المندوبات مسقطًا له. وهو مثل قوله - ﷺ -: \"عَلَى كُلِّ سُلامَى صدَقَةٌ\" (^٢) أي على وجه الندب. والملهوف يُطلق على المضطر، وعلى المتحير، وعلى المظلوم.\nقوله: \"وَلْيُمْسِكْ عَنِ الشَّرِّ\" وذلك [أنه] (^٣) إذا أمسك شره عن غيره فكأنه قد تصدق عليه بالسلامة. فإن كان شرًّا لا يعدو نفسه فقد تصدق على نفسه بأن منعها من الإثم.\n_________\n(^١) \"صحيح مسلم\" (١٠٠٨) كتاب: الزكاة، باب: بيان أن اسم الصدقة يقع على كل نوع من المعروف.\n(^٢) سيأتي برقم (٢٧٠٧) كتاب: الصلح، باب: فضل الإصلاح بين الناس والعدل بينهم.\n(^٣) من (م).","vol":"10","page":354},{"text":"ومقصود الباب أن أعمال الخير إذا حسنت النيات فيها تنزلت منزلة الصدقات في الأجور، ولا سيما في حق من لا يقدر على الصدقة. ويفهم منه أن الصدقة في حق القادر عليها أفضل من سائر الأعمال القاصرة على فاعلها. ولا شك أن ثواب الفرض أفضل من ثواب النفل، ولن يتقرب المتقربون بأفضل بما افترضه عليهم كما أخبر به الرب ﷻ في هذا \"الصحيح\" من حديث أبي هريرة كما سيأتي (^١).\nوقال بعضهم (^٢): إن ثواب الفرض أفضل من ثواب النفل بسبعين (^٣) درجة.\n_________\n(^١) برقم (٦٥٠٢) كتاب: الرقاق، باب: التواضع.\n(^٢) ورد بهامش الأصل ما نصه: بعضهم هو الإمام، فإنه قال: قال بعض علمائنا: الفريضة يزيد ثوابها على ثواب النافلة سبعين درجة، فاستأنس بما رواه سلمان الفارسي أنه - ﷺ - قال في رمضان: \"من تقرب فيه بخصلة من خصال الخير كان كمن أدى فريضة فيما سواه، ومن أدى فريضة كان كمن أدى سبعين فريضة فيما سواه\".\n(^٣) ورد بهامش الأصل ما نصه: وهو حديث أخرجه ابن خزيمة في \"صحيحه\" والبيهقي في \"الشعب\".","vol":"10","page":355},{"text":"<span data-type='title' id=toc-1147>٣١ - باب قَدْرُ كَمْ يُعْطَى مِنَ الزَّكَاةِ وَالصَّدَقَةِ؟ وَمَنْ أَعْطَى شَاةً</span>\n١٤٤٦ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَنْ خَالِدٍ الحَذَّاءِ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ ﵂ قَالَتْ: بُعِثَ إِلَي نُسَيْبَةَ الأَنْصَارِيَّةِ بِشَاةٍ، فَأَرْسَلَتْ إِلَي عَائِشَةَ ﵂، مِنْهَا فَقَالَ النَّبِيُّ - ﷺ -: \"عِنْدَكُمْ شَيْءٌ؟ \". فَقُلْتُ: لَا، إِلاَّ مَا أَرْسَلَتْ بِهِ نُسَيْبَةُ مِنْ تِلْكَ الشَّاةِ فَقَالَ: \"هَاتِ فَقَدْ بَلَغَتْ مَحِلَّهَا\". [١٤٩٤، ٢٥٧٩ - مسلم: ١٠٧٦ - فتح: ٣/ ٣٠٩]\nذكر فيه حديث أم عطية قالت: بُعِثَ إِلَي نُسَيْبَةَ الأَنْصَارِيَّةِ بِشَاةٍ، فَأَرْسَلَتْ إِلَي عَائِشَةَ منها، فَقَالَ النَّبِيُّ - ﷺ -: \"عِنْدَكُمْ شَيْءٌ؟ \". فقالت: لَا، إِلَّا مَا أَرْسَلَتْ بِهِ نُسَيْبَةُ مِنْ تِلْكَ الشَّاةِ. فَقَالَ: \"هَاتِ فَقَدْ بَلَغَتْ مَحِلَّهَا\".\nالشرح:\nأم عطية هي نسيبة المبعوث إليها بالشاة، وكأنها عنت نفسها. ويكون قولها (بُعِثَ) بباء موحدة مضمومة ثم عين مكسورة وفتح الثاء. وقد جاء في موضع آخر عن أم عطية قالت: بُعِثَ إِلَي رسول الله - ﷺ - بشاةٍ من الصدقة، فبعثت إلى عائشة منها .. الحديث (^١).\nوتوهم ابن التين أنها غيرها فقال: تقدم عن أبي الحسن أن أم عطية اسمها أيضًا نسيبة. وكأن البخاري أراد بمقدار الشاة هو الذي يعطى في الزكاة. وأنه يجوز أن تتصدق من مالها بشاة كاملة.\nوقد اختلف العلماء في قدر ما يجوز أن يعطى الإنسان من الزكاة:\n_________\n(^١) رواه مسلم (١٠٧٦)، كتاب: الزكاة، باب: إباحة الهدية للنبي - ﷺ -.","vol":"10","page":356},{"text":"فذهب أبو حنيفة إلى أنه يكره أن يدفع إلى شخص واحد بمائتي درهم فصاعدًا، وإن دفع أجزأ، ولا بأس أن يدفع أقل من ذلك. وقال محمد: وإن يُغْنَى به إنسان أحب إليَّ (^١). وقال ابن حبيب: لا بأس أن يعطي من زكاة غنمه للرجل شاة، ولأهل البيت شاتين والثلاث. وإذا كثرت الحاجة فلا بأس أن يجمع بين النفر في الشاة (^٢).\nوذكر ابن القصار عن مالك أنه قَالَ: يعطى الفقير من الزكاة قدر كفايته وكفاية عياله، ولم يبين مقدار ذلك لمدة معلومة. وعندي أنه يجوزأن يعطيه ما يغنيه حَتَّى يجب عليه ما يزكي.\nقَالَ ابن بطال: قد بين المدة في رواية علي، وابن نافع عنه في \"المجموعة\": قَالَ مالك: يعطى الفقير قوت سنة، ثم يزيد في الكسوة بقدر ما يرى من حاجته. وقال المغيرة: لا بأس أن يعطيه من الزكاة أقل مما تجب فيه الزكاة، ولا يعطى ما تجب فيه الزكاة. وروى عنه علي أن ذلك لاجتهاد الوالي (^٣). وقال الثوري وأحمد: لا يُعطى من الزكاة أكثر من خمسين درهمًا إلا أن يكون غارمًا (^٤). وقال الشافعي: يعطى من الزكاة حَتَّى يغنى ويزول عنه اسم المسكنة (^٥)، ولا بأس أن يعطى الفقير الألف وأكثر من ذلك؛ لأنه لا يجب عليه الزكاة إلا بمرور الحول، وهو قول أبي ثور (^٦).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٨٦.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٢٨٨.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٨٦، ٢٨٧.\n(^٤) انظر: \"المغني\" ٤/ ١٢٩.\n(^٥) انظر: \"البيان\" ٣/ ٤٠٩.\n(^٦) \"شرح ابن بطال\" ٣/ ٤٤٤.","vol":"10","page":357},{"text":"وعنه قول: أنه يعطى كفاية سنة، وصححه من المتأخرين الرافعي (^١). وقد روي أن النبي - ﷺ - أعطى الأنصار في دية عبد الله بن سهل مائة من الإبل (^٢).\nواشترى أبو زرارة أمةً من الصدقة وأعتقها، وأعطاها مائة شاة.\nواستجاز قوم من حديث عبد الله بن سهل أن يعطى المسكين في المرة الواحدة مائة من الإبل.\nوقال محمد بن عبد الله قاضي البصرة: يعطى من الصدقة أكثر ما تجب فيه الزكاة.\nوقوله: \"مَحِلَّهَا\" أي قد صارت حلالًا بانتقالها من باب الصدقة إلى باب الهدية كذا شرحه ابن بطال (^٣)، وهذا مثل قوله: \"هُوَ عَلَيْهَا صَدَقَةٌ، وَلنَا هَدِيةٌ\" (^٤) في لحم بَرِيرة التي أهدته لعائشة، وقد ترجم لهذا الباب بعد هذا باب إِذَا تَحَوَّلَتِ الصَّدَقَةُ، وضبط محلها بكسر الحاء (^٥) الدمياطي في أصله، وتبعه شيخنا علاء الدين، فقال في شرحه: محلها بكسر الحاء، أي: موضع الحلول والاستقرار، يعني: أنه قد حصل المقصود منها من ثواب التصدق ثم صارت ملكًا لمن وصلت إليه.\nوفي الحديث دلالة أن الحاج لا ينقص من فضله أخذ الصدقة، وأن\n_________\n(^١) انظر: \"المجموع\" ٦/ ١٧٦.\n(^٢) سيأتي برقم (٦٨٩٨) كتاب: الديات، باب: القسامة.\n(^٣) \"شرح ابن بطال\" ٣/ ٤٤٤.\n(^٤) يأتي برقم (١٤٩٥).\n(^٥) بهامش الأصل بخط سبط: وفي \"المطالع\" هذا المحل بكسر الحاء وفتحها وهو موضع الحلول، ومنه بلغت محلها أي: موضعها ومستحقها، قال الله تعالى: ﴿ثُمَّ مَحِلُّهَا﴾ بمقتضى عبارته أن يكون في (محلها) الكسرِ والفتح، والله أعلم.","vol":"10","page":358},{"text":"خبر الواحد يقبل، وأن المتصدق عليه إذا أهدى لمن لا يجوز له الأخذ جاز له أخذها؛ لقوله: \"هَاتِ فَقَدْ بَلَغَتْ مَحِلَّهَا\".\nوفيه دليل لمن يقول أن لحم الأضحية إذا قبضه المتصدق عليه وسائر الصدقات يجوز للقابض التصرف فيه بالبيع.\nوفيه أنها تحل لمن أهداها إليه أو ملكها بطريق آخر، وقال بعض المالكية: لا يجوز بيع لحم الأضحية لقابضها، وعلله القرطبي بأن أصل مشروعية الأضحية ألا يباع منها شيء مطلقًا (^١)، وأصح القولين جوازه.\n_________\n(^١) \"المفهم\" ٣/ ١٣٠.","vol":"10","page":359},{"text":"<span data-type='title' id=toc-1148>٣٢ - باب زَكَاةِ الوَرِقِ</span>\n١٤٤٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَمْرِو بْنِ يَحْيَى المَازِنِيِّ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبَا سَعِيدٍ الخُدْرِيَّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ مِنَ الإِبِلِ، وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ\".\nحَدَّثَنَا مُحَمَّدُ بْنُ الُمثَنَّى، حَدَّثَنَا عَندُ الوَهَّابِ قَالَ: حَدَّثَنِي يحيى بْنُ سَعِيدٍ قَالَ: أَخْبَرَنِي عَمْروٌ سَمِعَ أَبَاهُ، عَنْ أَبي سَعِيدِ - ﵁ -، سَمِعْتُ النَّبِيَّ - ﷺ - بهذا. [١٤٠٥ - مسلم: ٩٧٩ - فتح: ٣/ ٣١٠]\nوذكر فيه حديث أبي سَعِيدٍ الخُدْرِيِّ: \" .. وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ .. \".\nوقد سلف في باب ما أدي زكاته فليس بكنز (^١)، ثم ذكره من طريق آخر عنه مع الكلام عليه واضحًا (^٢). وظاهره نفي الزكاة عما دون ذلك، وإيجابها في ذلك المقدار، وما زاد فبحسابه؛ لأن النص الصحيح لما عدم في تحديد الزائد تعلق الوجوب به، ويروى هذا عن علي، وابن عمر، والنخعي، وعمر بن عبد العزيز، وابن أبي ليلى، والليث، والثوري، وإسحاق، وأبي ثور ومن سلف هناك.\nوما أسلفناه عن أبي حنيفة هناك روي عن عمر رواه الليث عن يحيى ابن أيوب، عن حميد، عن أنس، عنه، وبه قَالَ سعيد بن المسيب، والحسن، وطاوس، وعطاء، والشعبي، ومكحول، وابن شهاب (^٣)، واحتجوا بحديث عبادة بن نسي، عن معاذ: أنه - ﷺ - لما بعثه إلى\n_________\n(^١) برقم (١٤٠٥) كتاب: الزكاة.\n(^٢) سيأتي برقم (١٤٨٤) باب: ليس فيما دون خمسة أوسق صدقة.\n(^٣) انظر: \"الاستذكار\" ٩/ ١٩ - ٢٠.","vol":"10","page":360},{"text":"اليمن أمره ألا يأخذ من الكسور شيئًا، إذا بلغ الورق مائتي درهم أخذ منه خمسة دراهم. ولا يأخذ ما زاد حَتَّى يبلغ أربعين (^١). قَالَ الطبري: عليهم من طريق النظر القياس على أوقاص البقر، وما بين الفريضتين في الإبل والغنم أنه لا شيء في ذلك. فالواجب أن يكون كذلك كل ما وجبت فيه الصدقة [أن لا] (^٢) يكون بين الفريضتين غير الفرض الأول، وأجاب الأولون عن حديث معاذ بأنه منقطع، عبادة لم يسمع منه (^٣). ورواه أبو العطاف، وهو متروكُ الحديثِ (^٤).\nوعليهم من طريق النظر القياس على الحبوب والثمار، وأن الذهبَ والفضة مغيبان مستخرجان من الأرض بكلفة ومؤنة، ولا خلاف بين الجميع أن ما زاد على خمسة أوسق من الحبِّ، وما توصل إليه بمثل ذلك من التمر والزبيب فيه الصدقة بحساب ذلك، فالواجب قياسًا أن يكون مثله كلَّ مَا وجبت فيه بما استخرج من الأرض بكلفة ومؤنة، وهذا القول هو الصواب، وما لا مشقة في أوقاصه يخرج بخلاف غيره كالماشية، وقياسهم فاسد فيما يروى عن أبي حنيفة في خمسين من البقر مسنة وربع.\n_________\n(^١) رواه الدارقطني ٢/ ٩٣ - ٩٤ في الزكاة، باب في الكسر شيء، والبيهقي ٤/ ١٣٥ - ١٣٦ في الزكاة، باب ذكر الخبر الذي روي في وقص الورق.\n(^٢) في (م): إلا أن.\n(^٣) تعليق بهامش الأصل بخط سبط: توفي معاذ سنة ١٨، أو سنة ١٧ من الهجرة.\n(^٤) قلت: الحديث ضعفه الدارقطني، وقال البيهقي والحافظ في \"الدراية\" ١/ ٢٥٧: إسناده ضعيف جدًا.","vol":"10","page":361},{"text":"<span data-type='title' id=toc-1149>٣٣ - باب العَرْضِ فِي الزَّكَاةِ</span>\nوَقَالَ طَاوُسٌ: قَالَ مُعَاذٌ لأَهْلِ اليَمَنِ: ائْتُونِي بِعَرْضٍ ثِيَابٍ خَمِيصٍ أَوْ لَبِيسٍ فِي الصَّدَقَةِ، مَكَانَ الشَّعِيرِ وَالذُّرَةِ، أَهْوَنُ عَلَيْكُمْ، وَخَيْرٌ لأَصْحَابِ النَّبِيِّ - ﷺ - بِالمَدِينَةِ. وَقَالَ النَّبِيُّ - ﷺ -: \"وَأَمَّا خَالِدٌ احْتَبَسَ أَدْرَاعَهُ وَأَعْتُدَهُ فِي سَبِيلِ اللهِ\". وَقَالَ النَّبِيُّ - ﷺ -: \"تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ\". فَلَمْ يَسْتَثْنِ صَدَقَةَ الفَرْضِ مِنْ غَيْرِهَا، فَجَعَلَتِ المَرْأَةُ تُلْقِي خُرْصَهَا وَسِخَابَهَا، وَلَمْ يَخُصَّ الذَّهَبَ وَالفِضَّةَ مِنَ العُرُوضِ.\n\n١٤٤٨ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي ثُمَامَةُ أَنَّ أَنَسًا - ﵁ - حَدَّثَهُ، أَنَّ أَبَا بَكْرٍ - ﵁ - كَتَبَ لَهُ التِي أَمَرَ اللهُ رَسُولَهُ - ﷺ -: \"وَمَنْ بَلَغَتْ صَدَقَتُهُ بِنْتَ مَخَاضٍ وَلَيْسَتْ عِنْدَهُ، وَعِنْدَهُ بِنْتُ لَبُونٍ فَإِنَّهَا تُقْبَلُ مِنْهُ، وَيُعْطِيهِ المُصَدِّقُ عِشْرِينَ دِرْهَمًا أَوْ شَاتَيْنِ، فَإِنْ لَمْ يَكُنْ عِنْدَهُ بِنْتُ مَخَاضٍ عَلَى وَجْهِهَا، وَعِنْدَهُ ابْنُ لَبُونٍ، فَإِنَّهُ يُقْبَلُ مِنْهُ وَلَيْسَ مَعَهُ شَيْءٌ\". [١٤٥٠، ١٤٥١، ١٤٥٣، ١٤٥٤، ١٤٥٥، ٢٤٨٧، ٥٨٧٨، ٦٩٥٥ - فتح: ٣/ ٣١٢]\n\n١٤٤٩ - حَدَّثَنَا مُؤَمَّلٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ قَالَ: قَالَ ابْنُ عَبَّاسٍ ﵄: أَشْهَدُ عَلَى رَسُولِ اللهِ - ﷺ - لَصَلَّى قَبْلَ الخُطْبَةِ، فَرَأَى أَنَّهُ لَمْ يُسْمِعِ النِّسَاءَ، فَأَتَاهُنَّ وَمَعَهُ بِلَالٌ نَاشِرَ ثَوْبِهِ، فَوَعَظَهُنَّ، وَأَمَرَهُنَّ أَنْ يَتَصَدَّقْنَ، فَجَعَلَتِ المَرْأَةُ تُلْقِي، وَأَشَارَ أَيُّوبُ إِلَى أُذُنِهِ وَإِلَى حَلْقِهِ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٣/ ٣١٢]\nحدثنا مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنِي أَبِي، حَدَّثَنِي ثُمَامَةُ، أَن أَنَسًا حَدَّثَهُ، أَن أَبَا بَكْرٍ كَتَبَ لَهُ التِي أَمَرَ اللهُ رَسُولَهُ - ﷺ -: \"وَمَنْ بَلَغَتْ صَدَقَتُهُ بِنْتَ مَخَاضٍ وَلَيْسَتْ عنده، وَعِنْدَهُ بِنْتُ لَبُونٍ فَإِنَّهَا تُقْبَلُ مِنْهُ، وَيُعْطِيهِ المُصَدَّقُ عِشْرِينَ دِرْهمًا أَوُ شَاتَيْن .. \" الحديث.","vol":"10","page":362},{"text":"وساق عن ابن عَبَّاسٍ: أَشْهَدُ أن رَسُولَ الله - ﷺ - لَصلَّى قَبْلَ الخُطْبَةِ، فَرَأى أَنَّهُ لَمْ يُسْمِع النِّسَاءَ، فَأَتَاهُنَّ وَمَعَهُ بِلَالٌ نَاشِرَ ثَوْبِهِ، فَوَعَظَهُنَّ وَأَمَرَهُنَ أَنْ يَتَصَدَّقنَ، فَجَعَلَتِ المَرْأَةُ تُلْقِي، وَأَشَارَ أَيُّوبُ إِلَى أُذُنِهِ وإلَى حَلْقِهِ.\nالشرح:\nأما أثر معاذ فأخرجه ابن أبي شيبة، عن ابن عيينة، عن إبراهيم بن ميسرة، عن طاوس قال معاذ: ائتوني بخميص … الحديث. وحَدَّثَنَا وكيع، عن سفيان، عن إبراهيم، عن طاوس أن معاذًا كان يأخذ العروض في الصدقة (^١). وهذا مرسلٌ؛ طاوس لم يدرك معاذًا كما نص عليه الدارقطني وغيره (^٢).\nوقال البيهقي: كذا قال إبراهيم بن ميسرة، وخالفه عمرو بن دينار، عن طاوس: فقال معاذ باليمن: ائتوني بعرض ثياب آخذه منكم مكان الذرة والشعير، قال: وقال الإسماعيلي: حديث طاوس عن معاذ إذا كان مرسلًا لا حجة، وقد قال بعضهم فيه: من الجزية، بدل: الصدقة.\nقال البيهقي: وهذا الأليق بمعاذ، والأشبه بما أمره النبي - ﷺ - به من أخذ الجنس في الصدقات وأخذ الدينار وعدله معافر ثياب اليمن في الجزية، وأن ترد الصدقات على فقرائهم [لا] (^٣) أن ينقلها إلى المهاجرين بالمدينة الذين أكثرهم أهل فَيء لا أهل صدقة (^٤).\n_________\n(^١) \"المصنف\" ٢/ ٤٠٤ (١٠٤٣٩ - ١٠٤٤٠) كتاب: الزكاة، ما قالوا في أخذ العروض في الصدقة.\n(^٢) \"سنن الدارقطني\" ٢/ ١٠٠ كتاب: الزكاة، باب: ليس في الخضروات صدقة.\n(^٣) في الأصل: إلا، وما أثبتناه من \"السنن الكبرى\" ٤/ ١١٣.\n(^٤) \"السنن الكبرى\" ٤/ ١١٣ كتاب: الزكاة، باب: من أجاز أخذ القيم في الزكوات.","vol":"10","page":363},{"text":"قال الإسماعيلي: حديث طاوس لو كان صحيحًا لوجب ذكره؛ لينتهى إليه، وإن كان مرسلًا فلا حجة فيه، وقد يقول: ائتوني به آخذه مكان الشعير والذرة الذي أخذه شراء بما أخذه، فيكون بأخذه قد بلغت محله، ثم يأخذه مكان ما يشتريه بما هو أوسع عندهم وأنفع للآخذ، ولو كانت هذِه من الزكاة لم تكن مردودة على أصحاب النبي بالمدينة دون غيرهم، ولو كان الوجه رده عليهم، وقد قال له - ﷺ -: \"تؤخذ من أغنيائهم فترد في فقرائهم\" (^١).\nوقوله: (خميص) كذا هو بالصاد، قال صاحب \"المطالع\": كذا ذكره البخاري، وأبو عبيد وغيره يقولونه بالسين، ويقال له أيضًا: خموس، وهو الثوب الذي طوله خمسة أذرع، كأنه يعني الصغير من الثياب، وقال أبو عمرو الشيباني: أول من عملها باليمن ملك يقال له: الخميس (^٢)، وقد يكون بالصاد من الخميصة، ولا وجه له، وإن صحت الرواية بالصاد فيكون مذكر الخميصة، فاستعارها في الثوب، وذكره ابن التين أولًا بالسين، ثم قال: ووقع في بعض الأمهات بالصاد، ولا وجه له إلا أن يكون أراد خميصة.\nوقال ابن بطال: وقع هنا بالصاد، والصواب بالسين، كذا فسره أبو عبيد وأهل اللغة، قال صاحب \"العين\": (الخميسي والمخموس) (^٣) ثوب طوله خمس أذرع، وذكره أبو عبيد عن الأصمعي (^٤).\nوقال صاحب \"المغيث\": الخميس: الثوب المخموس الذي طوله\n_________\n(^١) سلف برقم (١٣٩٥) باب: وجوب الزكاة.\n(^٢) ورد بهامش الأصل ما نصه: لعل صوابه الخمس.\n(^٣) في الأصل: الخميس والخموس. والمثبت من \"العين\" ٤/ ٢٠٥.\n(^٤) \"شرح ابن بطال\" ٣/ ٤٥٠.","vol":"10","page":364},{"text":"خمس (^١)، قال ابن فارس وغيره: وكأن معاذًا أراد أنه بمعنى الصغير من الثياب (^٢)، وقال في \"مجمع الغرائب\": أول من عمله ملك يقال له: الخمس، قال الطبري: وقولهم: مخموس فيه ما يدل أنه مما جاء مجيء ما يصرف من الأشياء التي أصلها مفعول إلى فعيل مثل: جريح وقتيل، أصله: مجروح ومقتول.\nوقوله: (أو لبيس) يريد: أو ملبوس، كما قال ابن التين: مثل: قتيل ومقتول، ولو كان أراد الاسم لقال: لبوس؛ لأن اللبوس: كل ما يلبس من ثياب ودرع.\nوحديث: (\"وأما خالد\") فقد وصله وسيأتي عن قريب (^٣)، قال الإسماعيلي: إذا احتبسها: جعلها حبسًا، وإذا جعلها حبسًا وأعيانها لا زكاة فيه سقطت الزكاة عنها فهذا لا يتصل بأخذ العرض في فرض الزكاة. قُلْتُ: كأن البخاري ترجم لزكاة العرض وأخذ الفرض، فذكر دليل الأول مرة والآخر أخرى.\nوقوله: (وأعتده) (^٤) هو بالتاء وبالباء كما ستعلمه في موضعه والأول أصح.\nوحديث: \"تصدقن\" سلف في العيد وغيره مسندًا (^٥). وقال الإسماعيلي: هذا حث على الصدقة، ولو (لمن نفس مال) (^٦)، وليس في ذَلِكَ فرض،\n_________\n(^١) \"المجموع المغيث\" ١/ ٦١٨.\n(^٢) \"مجمل اللغة\" ١/ ٣٠٢ - ٣٠٣.\n(^٣) سيأتي برقم (١٤٦٨) باب: قول الله تعالى: ﴿وفي الرقاب ..﴾.\n(^٤) ورد في هامش الأصل ما نصه: الكافة رووا: وأعْبُده. بالباء إلا الحموي والمستملي قال في \"المطالع\" ورجح هذا بعضهم.\n(^٥) سبق (٩٧٩) في العيدين، باب مَوْعِظَةِ الإِمَام النِّسَاءَ يَوْمَ العِيدِ، عن ابن عباس.\n(^٦) كذا في الأصل وفوقها كلمة كذا وفي حاشيتهَا تعليقًا عليها: لعله من نفيس مال.","vol":"10","page":365},{"text":"فلو كان من الفرض لقيل: أدّين صدقة أموالكن، إلا أن يشار إلى ما منه يتصدقن لنفاسته عليهن أو قريب متناوله منهن، والله أعلم.\nقال: وما ذكره في الباب يؤخذ كذا وكذا، فليس ذَلِكَ أخذ عرض عن عين، بل الموجب فيها حال الوجود كذا، وفي حال عدمه في إبله كذا، فهو كأخذ شاة عن خمس من الإبل لا يقال: إنه أخذ عرضًا عن زكاة ولكن ذاك هو الموجب عليه، وكذلك الموجب في حال كذا وفي حال كذا فخالف الأول.\nوحديث ثمامة عن أنس في كتاب الصديق فرقه البخاري في عشرة مواضع من هذا \"الصحيح\" كما ستراه (^١)، ولا عبرة بمن طعن في اتصاله، فقد صححه الأئمة، قال الحاكم في \"مستدركه\": وهو صحيح على شرط مسلم، وأوضحه (^٢).\nوقال البخاري في كتاب الجهاد عن أنس: إن أبا بكر لما استخلف بعثه إلى البحرين وكتب له هذا الكتاب وختمه بخاتم النبي - ﷺ - (^٣)، قال الحاكم: وتفرد البخاري بإخراجه من وجه علا فيه عن الأنصاري عن\n_________\n(^١) سيأتي برقم (١٤٥٠) كتاب: الزكاة، باب: لا يجمع بين متفرق ولا يفرق بين مجتمع، و(١٤٥١) باب: ما كان من خليطين، فإنهما يتراجعان بينهما بالسوية، و(١٤٥٣) باب: من بلغت عنده صدقة بنت مخاض وليست عنده، و(١٤٥٤) باب: زكاة الغنم، و(١٤٥٥) باب: لا تؤخذ في الصدقة هرمة، و(٢٤٨٧) كتاب: الشركة، باب: ما كان من خليطين، و(٣١٠٦) كتاب: فرض الخمس، باب: ما ذكر من درع النبي - ﷺ -، (٥٨٧٨) كتاب: اللباس، باب: هل يجعل نقش الخاتم ثلاثة أسطر؟ و(٦٩٥٥) كتاب: الحيل، باب: في الزكاة، وأن لا يفرق بين مجتمع، ولا يجمع بين متفرق؛ خشية الصدقة.\n(^٢) \"المستدرك\" ١/ ٣٩٠ - ٣٩٢ كتاب: الزكاة.\n(^٣) سيأتي برقم (٣١٠٦) باب: ما ذكر من درع النبي - ﷺ -.","vol":"10","page":366},{"text":"ثمامة، وحديث حماد بن سلمة عن ثمامة، وحديث حماد أصح وأشفى وأتم من حديث الأنصاري (^١).\nوقال الميموني: سألت أبا عبد الله -يعني: أحمد بن حنبل- عن حديث حماد، عن ثمامة فقال: لا أعلم في الصدقات حديثًا أحسن منه، إلا أن عفان يقول عن حماد: سمعت من ثمامة، وأبو كامل عن حماد: دفع إلى ثمامة كتابه، قيل: فأي حديث أحسن في الصدقة؟ فقال: حديث حماد وعمرو بن حزم.\nوقال مرة في حديث عمرو: أرجو أن يكون صحيحًا.\nوخرجه في \"مسنده\" (^٢) عن الحكم بن موسى عنه، وقال إمامنا الشافعي فيما نقله عنه البيهقي: حديث أنس حديث ثابت عن رسول الله - ﷺ - من جهة حماد وغيره وبه نأخذ ولمَّا ذكره البيهقي في \"المعرفة\"، من حديث حماد قال: تعلق به بعض من ادعى المعرفة بالآثار فقال: هذا حديث منقطع، وأنتم لا تثبتون المنقطع، وإنما وصله عبد الله بن المثنى، عن ثمامة، عن أنس، وأنتم لا تجعلون عبد الله حجة، ولم يعلم أن موسى بن محمد المؤدب قد رواه عن حماد بن سلمة، قال: أخذت هذا الكتاب من ثمامة، عن أنس أن أبا بكر كتب له، وكذا رواه شريح بن النعمان، عن حماد، عن ثمامة، عن أنس، أن أبا بكر .. الحديث.\nقال البيهقي: وقد رواه ابن المنذر في كتابه محتجًا به، ورواه\n_________\n(^١) \"المستدرك\" ١/ ٣٩٢ كتاب: الزكاة.\n(^٢) لم أجده في \"المسند\" وكذلك لم يذكره الحافظ في \"الإطراف\" ٥/ ١٣١ - ١٣٢، وإنما رواه النسائي ٨/ ٥٧ - ٥٨، وابن حبان ١٤/ ٥٠١ (٦٥٥٩).","vol":"10","page":367},{"text":"إسحاق بن راهويه وهو إمام عصره عن النضر بن شميل، وهو متفق عليه في العدالة والإتقان والتقدم، فقال: حَدَّثَنَا حماد قال: أخذنا هذا الكتاب من ثمامة بن عبد الله يحكيه عن أنس، عن رسول الله - ﷺ - (^١)، وقال الدارقطني: إسناد صحيح، وكلهم ثقات (^٢).\nقال البيهقي: وقد اعتمد محمد -يعني: البخاري- على عبد الله بن المثنى لكثرة الشواهد لحديثه هذا بالصحة (^٣)، وقال الدارقطني: رواه محمد بن مصفي، عن نعيم [بن] (^٤) حماد، عن المعتمر، عن أبيه، عن أنس، عن أبي بكر، عن النبي - ﷺ -، وروي عن الأوزاعي، عن الزهري، عن أنس نحو قول ثمامة (^٥).\nوقال ابن حزم: هذا الحديث لا يصح في الماشية غيره، إلا خبر ابن عمر وليس بقائم، وحديث ثمامة في نهاية الصحة وعمل أبي بكر بحضرة الصحابة، ولا يعرف منهم مخالف، رواه عن أنس ثمامة، وهو ثقة سمعه من أنس، وعن ثمامة حماد بن سلمة، وعبد الله بن المثنى، وكلاهما ثقة إمام، وعن ابن المثنى ابنه محمد، وهو مشهور ثقة، وعنه البخاري، وأبو قلابة والناس، ورواه عن حماد يونس، وشريح، والتبوذكي، وأبو كامل المظفر بن مدرك، وغيرهم، وكل هؤلاء إمام ثقة مشهور (^٦).\n_________\n(^١) \"معرفة السنن والآثار\" ٦/ ١٩ كتاب: الزكاة، كيف فرض الصدقة.\n(^٢) \"سنن الدارقطني\" ٢/ ١١٦ كتاب: الزكاة، باب: زكاة الإبل والغنم.\n(^٣) \"معرفة السنن والآثار\" ٦/ ٢٠ كتاب: الزكاة، كيف فرض الصدقة.\n(^٤) في الأصول: عن، وما أثبتناه من \"العلل\" ١/ ٢٢٩.\n(^٥) \"علل الدارقطني\" ١/ ٢٢٩ و٢٣١.\n(^٦) \"المحلى\" ٦/ ٢٠ - ٢١. بتصرف.","vol":"10","page":368},{"text":"قُلْتُ: وقوله في حديث ابن عمر: إنه ليس بقائم. فيه نظر؛ لأن الدارقطني أخرجه بإسناد صحيح، وزكاه الحاكم وطرقه (^١). وقال ابن العربي في \"مسالكه\": ثبت عن رسول الله - ﷺ - في الماشية ثلاث كتب: كتاب أبي بكر، وكتاب آل عمرو بن حزم، وكتاب عمر بن الخطاب، وعليه عوَّل مالك لطول مدة خلافته وكثرة مصدقيه، واعترض الإسماعيلي من وجه آخر فقال: لو كان يعني القيمة أو العرض لكان ينظر إلى ما بين السنين في القيمة إلا أن يوقت الموجب فيها توقيت الموجبات في الأعداد منها سواها ويكون الفرض يزيد تارة وينقص أخرى كما تزيد القيمة تارة وتنقص أخرى.\nإذا تقرر ذَلِكَ كله:\nفاختلف العلماء في أخذ العروض والقيم في الزكاة، فقال مالك والشافعي: لا يجوز ذَلِكَ وجوزه أبو حنيفة (^٢) واحتج أصحابه بما ذكره البخاري من أخذ معاذ العروض في الزكاة، وبحديث أنس عن أبي بكر، وقالوا: كان معاذ ينقل الصدقات إلى المدينة فيتولى الشارع قسمتها، فإن كانت في حياته كذا (^٣) فهو إقرار منه على أخذ البدل منها؛ لأنه قد علم أن الزكاة ليس فيها ما هو من جنس الثياب، فإنها لا تؤخذ إلا على وجه البدل، فصار إقراره له على فعله دلالة على الجواز، وإن كان بعد موته فقد وضعها الصديق بحضرة الصحابة في\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١١٢ - ١١٣ كتاب: الزكاة، باب: زكاة الإبل والغنم، وقال الدارقطني: كذا رواه سليمان بن أرقم، وهو ضعيف الحديث متروك، \"المستدرك\" / ٣٩٢ - ٣٩٣ كتاب: الزكاة.\n(^٢) انظر: \"عيون المجالس\" ٢/ ٤٩١ - ٤٩٢.\n(^٣) في الأصل كذلك وأعلاها كلمة: كذا، وصوبه.","vol":"10","page":369},{"text":"مواضعها مع علمهم أن الثياب لا تجب في الزكاة فصار ذَلِكَ إقرارًا منهم على جواز أخذ القيم، فهو إذًا اتفاق من الصحابة، قالوا: وكذلك حديث أمره - ﵇ - بإخراج بنت (^١) لبون عن بنت مخاض ويزيده المصدق عشرين درهمًا أو شاتين، وهذا على طريق القيمة.\nقالوا: وإذا جاز أن يخرج عن خمس من الإبل شاة وهي من غير الجنس، جاز أن يخرج دينارًا عن الشاة، واحتجوا بما روي عن عمر أنه كان يأخذ العروض في الزكاة ويجعلها في صنف واحد من الناس، ذكره عبد الرزاق عن الثوري (^٢).\nولهذا المذهب احتج البخاري على كثرة مخالفته لأبي حنيفة وموضع الحجة من حديث إلقاء السخاب أنها ليست من ذهب ولا فضة، بل قلادة من قرنفل ومن حلي النساء الوقف وهو من عاج وذَبْل، ما لم يكن من ذهب ولا فضة، فهو من العروض، فأراد البخاري أنه - ﷺ - أخذ ذَلِكَ كله.\nقُلْت: حتَّى يثبت أنه في الزكاة، والظاهر أنه في التطوع.\nوالجواب عن حديث معاذ أنه من اجتهاده، وقيل: إنه خاص له لحاجة عَلِمَهَا بالمدينة، رأى أن المصلحة في ذَلِكَ، وقامت الدلالة على أن غيره لا يجوز له أخذها، ونقل ابن التين عن القاضي أبي محمد بأن حديث معاذ وارد في الجزية، بيانه أنه نقلها من اليمن إلى المدينة، وعندهم أن الزكاة لا تنقل، وأيضًا فإن الجزية قد كانت تؤخذ من قوم من العرب باسم الصدقة فيجوز أن يكون معاذ أراد هذا\n_________\n(^١) في الأصل: ابن ولعل الصواب ما أثبتناه.\n(^٢) \"المصنف\" ٤/ ٩٦ (٧٠٩٩).","vol":"10","page":370},{"text":"في قوله: (في الصدقة مكان الشعير والذرة)، بدلالة قوله - ﷺ - لمعاذ حين بعثه إلى اليمن: \"خذ الحب من الحب، والغنم من الغنم، والبقر من البقر، والابل من الإبل\" (^١) لكن يرده مكان الشعير والذرة، إلا أن يكون يأخذها في الجزية.\nوأما أخذ عمر العروض فكان على وجه التطوع لا على طريقة الفريضة.\nوقولهم في حديث أنس: إنه لم يعمل به أهل المدينة، ولا أمر أبو بكر ولا عمر به السعاة فوجب تركه لمعنى علموه، لا يعجبني فإنه نص فيقتصر فيه على ما ورد، ثم هو ليس هو على وجه القيمة، بل على البدل بدليل أنه يجزئ عنها وإن كانت قيمتها أكثر منه، واحتج بفعل معاذ من اختار نقل الزكاة إلى بلد آخر وسيأتي في موضعه.\nفائدة:\nفي حديث أنس هنا بنت المخاض ولها سنة، وبنت اللبون ولها سنتان، لا خلاف في ذَلِكَ وسميت بنت مخاض؛ لأن أمها آن لها أن تكون ماخضًا أي: حاملًا أي: دخل وقت قبول أمها للحمل وإن لم تحمل، وسميت بنت اللبون؛ لأن أمها ذات لبن أي: جاز لأمها أن ترضع ثانيًا ويصير لها لبن وإن لم ترضع، وجمع لبون: لبن بضم اللام وكسرها.\n_________\n(^١) رواه أبو داود (١٥٩٩) تقال: الزكاة، باب: صدقة الزرع، وابن ماجه (١٨١٤) كتاب: الزكاة: باب: ما تجب فيه الزكاة من الأموال، والدارقطني في \"سننه\" ٢/ ٩٩ - ١٠٠ كتاب: الزكاة، باب: ليس في الخضروات صدقة، والحاكم في \"المستدرك\" ١/ ٣٨٨ كتاب: الزكاة، والبيهقي في \"سننه\" ٤/ ١١٢ كتاب: الزكاة، باب: لا يؤدي عنه ما له فيما وجب عليه إلا ما وجب عليه، والحديث ضعفه الألباني في \"الضعيفة\" (٣٥٤٤)، وفي \"ضعيف أبي داود\" (٢٧٩).","vol":"10","page":371},{"text":"وقوله: (\"ويعطيه المصدِّق عشرين درهمًا أو شاتين\") هو بكسر الدال مشددة أي: العامل، ورواه أبو عبيد بفتحها مشددة أي: المالك، وخالفوه.\nوقال أبو موسى المديني: هو بتشديد الصاد والدال معًا والدال مكسورةٌ، وهو رب المال، وأصله: المتصدق فأدغمت التاء في الصاد؛ لتقارب مخرجهما، وقال ثابت: يقال: بتخفيف الصاد للذي يأخذها والذي يعطيها أيضًا.\nوعندنا أن الخيار في الشاتين والدراهم لدافعها، سواء كان المالك أو الساعي، وفي قول: إن الخيرة إلى الساعي مطلقًا، فعلى هذا: إن كان هو المعطي راعى المصلحة للمساكين، وكل منهما أصل بنفسه وليس ببدل؛ لأنه خُيِّرَ بينهما بحرف أو يعلم أن ذَلِكَ لا يجري مجرى تعديل القيمة لاختلاف ذَلِكَ في الأزمنة والأمكنة، وإنما هو فرض شرعي كالغرة في الجنين، والصاع في المصرّاة، والسر في ذَلِكَ أن الصدقة كانت تؤخذ في البراري وعلى المياه بحيث لا يجد السوق، فقدر الشارع هذا قطعًا للتشاجر.\nنبه عليه الخطابي (^١) وغيره، وإنما لم يرد على من أخذ منه ابن لبون بدل بنت مخاض؛ لأنه وإن زاد في السنن فقد نقص بالذكورة، ولا يكلف شراء بنت مخاض وهذا بخلاف الكفارة؛ لأن الزكاة مبنية على التخفيف بخلافها.\n_________\n(^١) \"أعلام الحديث\" ٢/ ٧٧٩ - ٧٨٠.","vol":"10","page":372},{"text":"فرع:\nيجزئ الخنثى من أولاد اللبون عند فقد بنت المخاض على الأصح؛ لأنه إن كان ذكرًا فذاك وإن كان أنثى فقد زاد خيرًا (^١)، وفي رواية: \"ابن لبون ذكر\" (^٢) وهو إما للتأكيد أو للاحتراز من الخنثى، أو ذكر تنبيها لرب المال والعامل لتطيب نفس رب المال بالزيادة المأخوذة منه وللمصدق؛ ليعلم أن سن المذكور مقبول من رب المال في هذا الموضع، وهو أمرٌ نادرٌ في باب الصدقات.\nفرع:\nمن وجبت عليه ابنة مخاض فلم توجد عنده، ولا ابن لبون، ولا ابنة لبون، ووجدت حقة أخذت منه (^٣)، ويرد الساعي أربعين درهمًا أو أربع شياه، خلافًا لأصبغ حيث قال: ليس عليه إلا الدراهم ويجزئه. وقال ابن القاسم وأشهب: إن فعل أجزأه وعلى أصل المذهب في منع إخراج القيمة في الزكاة لا يجزئه؛ لأنه أعطى بنت لبون وأخذ دراهم فصار ما قابل الدراهم باع به بعض بنت لبون وأخرج بعض بنت لبون عن بنت مخاض.\n_________\n(^١) انظر: \"المجموع\" ٥/ ٣٦٨.\n(^٢) رواه أبو داود برقم (١٥٦٧) كتاب: الزكاة، باب: في زكاة السائمة، والنسائي ٥/ ١٨ - ١٩ كتاب: الزكاة، باب: زكاة الإبل، وأحمد ١/ ١١، والبزار ١/ ١٠٢ - ١٠٣ (٤٠)، وأبو يعلي في \"مسنده\" ١/ ١١٥ - ١١٧ (١٢٧)، وابن حبان في \"صحيحه\" ٨/ ٥٧ (٣٢٦٦) كتاب: الزكاة، باب: فرض الزكاة، والدارقطني في \"سننه\" ٢/ ١١٣ - ١١٤ كتاب: الزكاة، باب: زكاة الإبل والغنم، والحاكم في \"المستدرك\" ١/ ٣٩٠ - ٣٩١ كتاب: الزكاة، والبيهقي في، \"سننه\" ٤/ ٨٦ كتاب: الزكاة، باب: فرض الصدقة.\n(^٣) انظر: \"المجموع\" ٥/ ٣٦٨.","vol":"10","page":373},{"text":"فرع:\nفي (كتابة) (^١) الصديق له حجة لمن أجازها، وقيل لمالك في الرجل يقول له العالم: هذا كتابي فاحمله عني، وحدث بما فيه. قال: لا أراه يجوز، وما يعجبني.\nوروي عنه غير هذا، فإنه قال: كتبت ليحيى بن سعيد مائة حديث من حديث ابن شهاب فحملها عني ولم يقرأها عليَّ، وقد أجاز الكتاب ابن وهب وغيره والمناولة أقوى من الإجازة إذا صح الكتاب، وفيه: حجة لجواز كتابة العلم.\n_________\n(^١) ورد في هامش الأصل ما نصه: الكتابة تنقسم إلى نوعين سواء كتبها إلخ، أوأمر شخصًا فكتبها. أحدهما: المقرونة بالإجازة، وهي شبيهة بالمناولة المقرونة بالإجازة صحة وقوة. والثاني: المحررة منها، وهي صحيحة أيضًا تجوز الرواية بها على الصحيح المشهور بين أهل الحديث، وهو عندهم معدود في سند الوصول، وهذا قول كثير من المتقدمين والمتأخرين منهم: السختياني، ومنصور، والليث، وجماعة من التابعين منهم: أبو منصور السمعاني، بل جعلها أقوى من الإجازة، وإليه صار جماعة من الأصوليين منهم: صاحب \"المحصول\"، وفي الصحيح أحاديث كذلك، منها عند مسلم: حديث عامر بن سعد بن أبي وقاص، قال: كتب إليَّ جابر بن سمرة مع غلامي نافع .. الحديث.\nوقال في الأيمان والنذور: كتبه إليَّ محمد بن يسار، ومنع الصحة آخرون، وبه قطع في \"الحاوي\" قال الآمدي: لا يرونه إلا غلط من الشيخ؛ لقوله: ما رواه عني أو أجزت لك روايته عني وذهب ابن القطان إلى انقطاع الرواية بها، قاله عقب حديث جابر بن سمرة المذكور، ورد عليه ذلك ابن المواق.","vol":"10","page":374},{"text":"<span data-type='title' id=toc-1150>٣٤ - باب لَا يُجْمَعُ بَيْنَ مُتَفَرِّقٍ وَلَا يُفَرَّقُ بَيْنَ مُجْتَمِعٍ</span>\nوَيُذْكَرُ عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - مِثْلُهُ.\n\n١٤٥٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَارِيُّ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي ثُمَامَةُ أَنَّ أَنَسًا - ﵁ - حَدَّثَهُ، أَنَّ أَبَا بَكْرٍ - ﵁ - كَتَبَ لَهُ التِي فَرَضَ رَسُولُ اللهِ - ﷺ -: \"وَلَا يُجْمَعُ بَيْنَ مُتَفَرِّقٍ، وَلَا يُفَرَّقُ بَيْنَ مُجْتَمِعٍ، خَشْيَةَ الصَّدَقَةِ\". [انظر: ١٤٤٨ - فتح: ٣/ ٣١٤]\nثم ذكر حديث الأَنْصَارِيِّ عن أبيه، عن ثمامة، عن أنس أَنَّ أَبَا بَكْرِ - ﷺ - كَتَبَ لَهُ التِي فَرَضَ رَسُولُ اللهِ - ﷺ -: \"وَلَا يُجْمَعُ بَيْنَ مُتَفَرِّقٍ، وَلَا يفرق بَيْنَ مُجْتَمِعٍ، خَشْيَةَ الصَّدَقَةِ\".\nالشرح:\nالمعلق أولًا أسنده الترمذي محسنًا له، قال: وعليه عامة العلماء (^١)\nوقال في \"علله\": سألت محمدًا عن حديث سالم، عن أبيه: كتب رسول الله - ﷺ - كتاب الصدقة فقال: أرجو أن يكون محفوظًا، وسفيان بن حسين صدوق. وقال الداودي: إنه حديث ثابت.\nوقد أسلفنا الكلام فيه، وقال الحاكم: إنه حديث كبير في هذا الباب يشهد لكثير من الأحكام التي في حديث ثمامة إلا أن الشيخين لم يخرجا لسفيان بن حسين، وهو أحد أئمة الحديث، وثقه يحيى بن معين وغيره، ويصححه على شرط الشيخين حديث الزهري، وإن كان فيه أدنى إرسال أنه شاهد صحيح لحديث سفيان بن حسين قال: ومما يشهد له بالصحة\n_________\n(^١) \"سنن الترمذي\" برقم (٦٢١) كتاب: الزكاة، باب: ما جاء في زكاة الإبل والغنم، وصححه الألباني في \"صحيح الترمذي\" (٥٠٧).","vol":"10","page":375},{"text":"حديث عمرو بن حزم، وحديث عمر مثله (^١)، وقال ابن جرير في \"تهذيبه\": حديث سفيان بن حسين أصلح هذِه الأحاديث إسنادًا إذ لا خبر منها إلا وفيه مقال لقائل وفي الباب عن علي، وسويد بن غفلة، وسعد بن أبي وقاص، وحديث أنس سلف.\nوقوله: (فرض) أي: قدر. قاله الخطابي (^٢)؛ لأن الإيجاب قد بينه الله ويحتمل كما قاله ابن الجوزي أن يكون على بابه بمعنى الأمر يبينه قوله في الرواية السالفة: وهي التي أمر الله رسوله.\nواختلف العلماء في تأويل هذا الحديث فقال مالك في \"الموطأ\": تفسيره: لا يجمع بين مفترق: أن يكون ثلاثة نفر لكل واحد أربعون شاة فإذا أظلهم المصدِّق جمعوها؛ ليؤدوا شاة. ولا يفرق بين مجتمع: أن يكون لكل واحد مائة وشاة فعليهما ثلاث شياه فيفرقوها؛ ليؤدوا شاتين فنهوا عن ذَلِكَ (^٣).\nوهو قول الثوري والأوزاعي، وقال الشافعي: تفسيره: أن يفرق الساعي الأول ليأخذ من كل واحد شاة، وفي الثاني ليأخذ ثلاثًا فالمعنى واحد لكن صرف الخطاب الشافعي إلى الساعي كما حكاه عنه الداودي في كتاب \"الأموال\"، وصرفه مالك إلى المالك، وهو قول أبي ثور، وقال الخطابي عن الشافعي أنه صرفه إليهما (^٤).\nقال ابن التين: وقول مالك عندي أولى؛ لقوله - ﵇ -: \"خشية الصدقة\" وصرفه إلى المالك أولى كذا قال.\n_________\n(^١) \"المستدرك\" ١/ ٣٩٣ كتاب: الزكاة.\n(^٢) \"أعلام الحديث\" ٢/ ٧٧٦.\n(^٣) \"الموطأ\" ١/ ٢٧١ - ٢٧٢ (٦٩٣) كتاب: الزكاة، باب: صدقة الخلطاء.\n(^٤) \" أعلام الحديث\" ٢/ ٧٨١.","vol":"10","page":376},{"text":"والخشية خشيتان: خشية الساعي قلة الصدقة، وخشية المالك كثرتها، فأمر كل واحد منهما أن لا يحدث في الأموال شيئًا. وقال أبو حنيفة: معنى لا يجمع بين متفرق أن يكون بين رجلين أربعون شاة فإذا جمعاها فشاة، وإن فرقاها فلا شيء.\nقالوا: ولو كانا شريكين متفاوضين لم يجمع بين أغنامهما. وقال: ولا يفرق بين مجتمع أن يكون لرجل مائة وعشرون شاة، فإن فرقها المصدق أربعين أربعين فثلاث شياه. وقال أبو يوسف: معنى الأول أن يكون للرجل ثمانون شاة، فإذا جاء المصدق قال: هي بيني و(بين) (^١) إخوتي لكل واحد منا عشرون، فلا زكاة، أو يكون له أربعون ولأخوته أربعون، فيقول: كلها لي فشاة. فهذِه خشية الصدقة؛ لأن الذي يؤخذ منه يخشى الصدقة، قال (^٢): ويكون وجه آخر: أن يجيء المصدق إلى ثلاثة أخوة لواحد عشرون ومائة شاة، فيقول: هذِه بينكم لكل واحد أربعون، فأنا آخذ ثلاثًا أو يكون لهم جميعًا أربعون فلا زكاة، فيقول: هذِه لواحد منكم فشاة (^٣).\nوقال أبو حنيفة وأصحابه: الخلطاء في الزكاة كغير الخلطاء لا يجب على كل واحد منهم فيما يملك إلا مثل الذي يجب عليه لو لم يكن خليطًا كالذهب والفضة والزرع ولا يغير سنة الزكاة خلط أرباب المواشي بعضها ببعض (^٤).\n_________\n(^١) من (ج) و(م).\n(^٢) كذا الأصل، وتتمة كلام أبي يوسف كما في \"مختصر اختلاف العلماء\" ١/ ٤١٤: وأما إذا لم يقل فيها خشية الصدقة، فقد يكون على هذا الوجه ويكون على وجه آخر.\n(^٣) انظر: \"الأصل\" ٢/ ٥١ - ٥٢، و\"مختصر اختلاف العلماء\" ١/ ٤١٤.\n(^٤) انظر: \"مختصر الطحاوي\" ص ٤٤.","vol":"10","page":377},{"text":"وهذا التأويل كما قال ابن جرير تسقط معه فائدة الحديث؛ لأن نهيه أن يجمع بين متفرق وعكسه إنما أراد به لا يجمع أرباب المواشي ولا المصدق بين المواشي المفترقة بافتراق الأوقات، ولا يفرق بين المواشي المجتمعة بخلط أربابها بينها، وأراد - ﷺ - إقرار الأموال المختلطة والمفترقة على ما كانت عليه قبل لحوق الساعي، ولا يتحيل بإسقاط صدقة بتفريق ولا جمع، ولو كان تفريقها مثل جمعها في الحكم، ما أفاد ذَلِكَ فائدة ولا نهى عنه، وإنما نهى عن أمر لو فعله كانت فيه فائدة قبل النهي عنه، ولولا أن ذَلِكَ معناه لما كان لتراجع الخليطين بالسوية بينهما معنى معقول؛ لأنهما إذا كانا يصدقان وهما خليطان صدقة المفردين لم يجب لأحدهما قِبَل صاحبه، بسبب ما أخذ فيه من الصدقة تباعة فلا يجوز أن يخاطب أمته خطابًا لا يفيدهم، وفي أمره - ﷺ - الخليطين بالتراجع بينهما بالسّوية كما سيأتي صحة القول بأن صدقة الخلطاء صدقة الواحد، ولولا ذَلِكَ ما انتفعا بالخلطة. والتراجع مقتضاه من اثنين وهذا لا يجيء على مذهبه بوجه.\nوعند الشافعي للخلطة شروط محل الخوض فيها كتب الفروع، وكذا عند المالكية، وفي الدارقطني من حديث سعد بن أبي وقاص مرفوعًا: \"لا يفرق بين مجتمع ولا يجمع بين متفرق والخليطان ما اجتمعا في الحوض والفحل والراعي\". وفيه ابن لهيعة وحالته معروفة (^١).\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٠٤ كتاب: الزكاة، باب: تفسير الخليطين وما جاء في الزكاة على الخليطين.","vol":"10","page":378},{"text":"<span data-type='title' id=toc-1151>٣٥ - باب مَا كَانَ مِنْ خَلِيطَيْنِ فَإِنَّهُمَا يَتَرَاجَعَانِ بَيْنَهُمَا بِالسَّوِيَّةِ</span>\nوَقَالَ طَاوُسٌ وَعَطَاءٌ: إِذَا عَلِمَ الخَلِيطَانِ أَمْوَالَهُمَا فَلَا يُجْمَعُ مَالُهُمَا. وَقَالَ سُفْيَانُ: لَا يَجِبُ حَتَّى يَتِمَّ لِهَذَا أَرْبَعُونَ شَاةً، وَلِهَذَا أَرْبَعُونَ شَاةً.\n\n١٤٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي ثُمَامَةُ أَنَّ أَنَسًا حَدَّثَهُ أَنَّ أَبَا بَكْرٍ - ﵁ - كَتَبَ لَهُ التِي فَرَضَ رَسُولُ اللهِ - ﷺ -: \"وَمَا كَانَ مِنْ خَلِيطَيْنِ فَإِنَّهُمَا يَتَرَاجَعَانِ بَيْنَهُمَا بِالسَّوِيَّةِ\". [انظر: ١٤٤٨ - فتح: ٣/ ٣١٥]\nثم ذكر حديث ثمامة بالإسناد السالف \"وَمَا كَانَ مِنْ خَلِيطَيْنِ فَإِنَّهُمَا يَتَرَاجَعَانِ بَيْنَهُمَا بِالسَّوِيَّةِ\".\nالشرح:\nأما أثر طاوس فرواه ابن أبي شيبة، عن محمد بن بكر، عن ابن جريج، أخبرني عمرو بن دينار، عن طاوس قال: إذا كان الخليطان يعلمان أموالهما فلا تجمع أموالهما في الصدقة. وحَدَّثنَا محمد بن بكر عن ابن جريج قال: أخبرت عطاء قول طاوس فقال: ما أراه إلا حقًا (^١). وروى البيهقي من حديث عبد الرزاق أنا ابن جريج قال: سألت عطاء عن النفر الخلطاء لهم أربعون شاة، قال: عليهم شاة، قُلْتُ: فإن كان لواحد تسع وثلاثون وللآخر شاة قال: عليهما شاة (^٢).\nواعترض ابن المنذر فقال: قول طاوس وعطاء غفلة منهما إذ غير\n_________\n(^١) \"المصنف\" ٢/ ٤٠٩ (١٠٤٩٤ - ١٠٤٩٥) كتاب: الزكاة، باب: في الخليطين إذا كانا يعملان في ماليهما.\n(^٢) \"السنن الكبرى\" ٤/ ١٠٦ كتاب: الزكاة، باب: صدقة الخلطاء.","vol":"10","page":379},{"text":"جائز أن يتراجعا بالسوية والمال بينهما لا يعرف أحدهما ماله من مال صاحبه.\nومذهب أبي حنيفة أن الخليط هو الشريك (^١)، وخالفه مالك فقال: إنه غيره، والخليط: من يعرف ماله، والشريك: من لا يعرفه. وحكم الخليطين كالواحد (^٢) وقد سلف عن أبي حنيفة أنه لا تأثير للخلطة فيها، دليلنا حديث الباب ولا يصح ذَلِكَ إلا في الخليطين تؤخذ الزكاة من مال أحدهما، ولو كانا شريكين ما تصور بينهما تراجع، واستدل بعضهم على أبي حنيفة بقوله تعالى: ﴿وَإِنَّ كَثِيرًا مِنَ الخُلَطَاءِ﴾ [ص: ٢٤] فسماهم خلطاء، وقد ذكر في أول الآية: ﴿إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ﴾ [ص: ٢٤] وهذان يعرف كل واحد متاعه، وما ذكره عن سفيان هو قول مالك، وخالفه الشافعي والليث وربيعة وأحمد فقالوا: إذا بلغت ماشيتهما النصاب زكيا (^٣)، وأما الحديث السالف: \"ليس فيما دون خمس ذود صدقة\" (^٤)، فلا حجة فيه؛ لأنه فيما عدا الخلطة، جمعًا بين الأدلة.\nفرع: لم يراع مالك مرور الحول كله على الخلطاء (^٥)، وإذا خالط قبل الحول بشهر أو شهرين فهو عنده خليط، والشافعي يراعي مرور الحول كله عليهما (^٦).\n_________\n(^١) انظر: \"مجمع الأنهر\" ٢/ ٤٧٣.\n(^٢) انظر: \"المنتقى\" ٢/ ١٣٦.\n(^٣) انظر: \"المجموع\" ٥/ ٤٠٧ - ٤٠٨.\n(^٤) سلف برقم (١٤٠٥).\n(^٥) انظر: \"المنتقى\" ٢/ ١٤١.\n(^٦) انظر: \"المهذب\" ١/ ٤٩٤.","vol":"10","page":380},{"text":"<span data-type='title' id=toc-1152>٣٦ - باب زَكَاةِ الإِبِلِ</span>\nذَكَرَهُ أَبُو بَكْرٍ وَأَبُو ذَرٍّ وَأَبُو هُرَيْرَةَ - ﵃ -، عَنِ النَّبِيِّ - ﷺ -.\n[١٤٤٨، ١٤٦٠]\n\n١٤٥٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا الوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عَطَاءِ بْنِ يَزِيدَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، أَنَّ أَعْرَابِيًّا سَأَلَ رَسُولَ اللهِ - ﷺ - عَنِ الهِجْرَةِ، فَقَالَ: \"وَيْحَكَ، إِنَّ شَأْنَهَا شَدِيدٌ، فَهَلْ لَكَ مِنْ إِبِلٍ تُؤَدِّي صَدَقَتَهَا؟ \". قَالَ: نَعَمْ. قَالَ: \"فَاعْمَلْ مِنْ وَرَاءِ البِحَارِ، فَإِنَّ اللهَ لَنْ يَتِرَكَ مِنْ عَمَلِكَ شَيْئًا\". [٢٦٣٣، ٣٩٢٣، ٦١٦٥ - مسلم: ١٨٦٥ - فتح: ٣/ ٣١٦]\nهي بكسر الباء وتسكن للتخفيف، ولا واحد لها من لفظها ثم قال:\nذَكَرَهُ أَبُو بَكْرٍ وَأَبُو ذَرٍّ وَأَبُو هُرَيْرَةَ، عَنِ رسول الله - ﷺ -.\nهذِه الأحاديث سلف ذكرها عنده مسندة (^١).\nثم ساق حديث الوَلِيد بْنِ مُسْلِمٍ، ثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي ابن شِهَابٍ، عَنْ عَطَاءِ بْنِ يَزِيدَ، عَنْ أَبِي سَعِيدٍ، أَن أَعْرَابِيًّا سَأَلَ رَسُولَ اللهِ - ﷺ - عَنِ الهِجْرَةِ، فَقَالَ: \"وَيْحَكَ، إِنَّ شَأْنَهَا لشَدِيدٌ، فَهَلْ لَكَ مِنْ إِبِلٍ تُؤَدِّي صَدَقَتَهَا؟ \". قَالَ: نَعَمْ. قَالَ: \"فَاعْمَلْ مِنْ وَرَاءِ البِحَارِ، فَإِنَّ اللهَ لَنْ يَتِرَكَ مِنْ عَمَلِكَ شَيْئًا\".\nهذا الحديث ذكره في العارية أيضًا معلقًا بلفظ: وقال محمد بن يوسف، ثنا الأوزاعي، ثنا ابن شهاب (^٢). ولما رواه الإسماعيلي من\n_________\n(^١) سلف برقم (١٤٤٨) باب: العرض في الزكاة، عن أبي بكر، وبرقم (١٤٠٢) باب: إثم مانع الزكاة عن أبي هريرة، وبرقم (١٤٦٠) زكاة البقر.\n(^٢) سيأتي برقم (٢٦٣٣) كتاب: الهبة، باب: فضل المنيحة.","vol":"10","page":381},{"text":"حديث الحسن بن عباس بن الوليد، ثنا محمد بن يوسف ومحمد بن عيسى قالا: ثنا الأوزاعي. قال فيه البخاري: قال محمد بن يوسف لم يذكر الخبر.\nوقال أبو نعيم: ثنا سليمان بن أحمد، ثنا عبد الله بن محمد بن سعيد، ثنا الفريابي، ثنا الأوزاعي، فذكره.\nوأما أصحاب الأطراف فذكروا أن البخاري رواه في هذا الباب -أعني العارية- عن محمد بن يوسف. قال خلف وأبو مسعود: قال: البخاري رواه محمد بن يوسف به.\nإذا تقرر ذَلِكَ: فهذا القول كان منه قبل الفتح، كما قاله المهلب؛ لأنه لو كان بعده لقال لا هجرة بعد الفتح.\nقُلْتُ: الحديث مؤول إما لا هجرة من مكة، أو لا هجرة فاضلة كما كانت قبلها، كما ستعلمه في موضعه، وقد سلف في أول الكتاب أيضًا في حديث: \"إنما الأعمال بالنيات\" (^١)، الإحالة عليه، قال: ولكنه - ﷺ - علم أن الأعراب قلما تصبر على المدينة؛ لشدتها ولأوائها ووبائها، ألا ترى قلة صبر الأعرابي الذي استقاله بيعته حين مسّته حمى المدينة، فقال للذي سأله عن الهجرة: إذا أديت الزكاة التي هي أكبر شيء على الأعراب، ثم منحت منها وحلبتها يوم ورودها من ينتظرها من المساكين فقد أديت المعروف من حقوقها فرضًا وفضلًا من وراء البحار فهو أقل لفتنتك كما افتتن المستقيل للبيعة؛ لأنه قد شرط - ﷺ - ما يخشى من منع العرب الزكاة التي افتتنوا فيها بعده.\nوقد ذكر البخاري هذا الحديث في باب: المنحة والهجرة، وقال\n_________\n(^١) هو أول حديث في \"الصحيح\" (١).","vol":"10","page":382},{"text":"فيه: \"فهل تمنح منها؟ \" فقال: نعم، قال: \"فهل تحلبها بعد ورودها؟ \" فقال: نعم (^١). ويحتمل كما قال القرطبي: خصوصية ذَلِكَ الأعرابي المذكور لما علم من حاله وضعفه عن المقام بالمدينة (^٢). وقال بعض العلماء: كانت الهجرة على غير أهل مكة من الرغائب ولم تكن فرضًا، دليله: حديث الباب؛ فإنه لم يوجبها عليه.\nقال أبو عبيد في \"أمواله\": كانت الهجرة على أهل الحاضرة دون أهل البادية (^٣)، وقيل: إنما كانت الهجرة واجبة إذا أسلم بعض أهل البلد دون بعض لئلا يجري على من أسلم أحكام الكفار؛ ولأن في هجرته توهينًا لمن لم يسلم وتفريقًا لجماعتهم، وذلك باقٍ إلى اليوم، وإذا أسلم في دار الحرب ولم يمكنه إظهار دينه وجب عليه الخروج.\nفأما إذا أسلم الكل فلا هجرة عليهم؛ لحديث وقد عبد القيس، والهجرة باقية كما سلف، فلا تنقطع الهجرة ما قوتل الكفار، وكذا من هاجر ما نهي عنه (^٤).\nوقوله: (\"فاعمل من وراء البحار\"). يريد إذا كنت تؤدي فرض الله عليك في نفسك ومالك، فلا تبال أن تقيم في بيتك، وإن كانت دارك من وراء البحار، ولا تهاجر فإن الهجرة في جزيرة العرب، ومن كانت داره من وراء البحار لن يصل إليها. والمراد بالبحار: البلاد.\nقيل: في قوله تعالى: ﴿ظَهَرَ الفَسَادُ فِي البَرِّ وَالبَحْرِ﴾ [الروم: ٤١] أنه القرى والأمصار، يوضحه: اصطلح أهل هذِه البحيرة -يريد المدينة- أن\n_________\n(^١) سيأتي برقم (٢٦٣٣).\n(^٢) \"المفهم\" ٤/ ٧٢.\n(^٣) \"الأموال\" ص ٩٨.\n(^٤) ورد في هامش الأصل ما نصه: ثم بلغ في الرابع عشر، كتبه مؤلفه سامحه الله.","vol":"10","page":383},{"text":"يُعَصِّبوه. يعني ابن أُبي (^١). وفي حديث آخر: كتب لهم ببحرهم (^٢)، أي: ببلدتهم وأرضهم. وقيل: البحار نفسها. وعند صاحب \"المطالع \": قال أبو الهيثم: من وراء البحار، قال: وهو وهم.\nوقوله: (\"لن يَتِرك\")، هو بفتح المثناة تحت وكسر المثناة فوق، وفتح الراء، قيل: لن ينقصك من ثوابك شيئًا، يقال: وتره يتره ترة، وقيل: لن يظلمك، قال تعالى: ﴿وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ﴾ [محمد: ٣٥] ومثله ﴿لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا﴾ [الحجرات: ١٤] يعني: لن ينقصكم. وفيه لغتان ألت يألت ألتًا، ولات يليت ليتا، قاله الزيدي. ورواه بعضهم فيما حكاه المنذري بإسكان التاء من الترك، وهو ظاهر إن صح، وضبط في رواية أبي الحسن بتشديد التاء. قال ابن التين: وصوابه بالتخفيف. وعند الإسماعيلي: وقال الفريابي: بالتشديد.\nوفي الحديث كما قال الداودي دليل على قبول الأعمال من قوله تعالى: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ [الزلزلة: ٧]، وقال: ﴿فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ (٩٤)﴾ [الأنبياء: ٩٤] فمن عمل عملًا أراد به وجه الله ومات مسلمًا وجد عمله في المعاد محضرًا.\nقال: وقوله: \"إن شأنها لشديد\" كان قبل الفتح، قبل انقضاء الهجرة، ويدل أن غير أهل مكة لم يكن عليهم أن يقيموا بالمدينة إذا هاجروا ودله على ما يطيقه من العمل ويدل أن من بايع من غير أهل مكة على المقام لزمه، ولذلك أبي أن يقيل الأعرابي بيعته، وقال\n_________\n(^١) سيأتي برقم (٤٥٦٦) من حديث أسامة، وهو قول سعد بن عبادة.\n(^٢) سيأتي برقم (١٤٨١) من حديث أبي حميد الساعدي.","vol":"10","page":384},{"text":"حين خرجوا من المدينة: \"إن المدينة تنفي الناس\" (^١).\nوكلام الداودي هذا الأخير هو الذي ذكره العلماء كما نقله عنهم ابن التين، في هذا الخبر أنه يفيد أن الهجرة على من هو من غير أهل مكة غير واجبة، وقد سلف ما فيه.\nفائدة:\nقال الداودي: \"ويح\" كلمة تقال عند الزجر والموعظة والكراهة لفعل المقول له أو قوله. قال: ويدل عليه أنه إنما سأله أن يبايعه على ذَلِكَ على أن يقيم بالمدينة، ولم يكن من أهل مكة الذين وجبت عليهم الهجرة قبل الفتح، وفرض عليهم إتيان المدينة والمقام بها إلى موته - ﵇ -، وأنه ألحّ في ذَلِكَ.\nقُلْتُ: الذي ذكره أهل اللغة في (ويح) أنها كلمة رحمة أو توجع إن وقع في هلكة لا يستحقها، قال الداودي: وسأله أن يبايعه على ذَلِكَ على أن يقيم بالمدينة. وظاهر الحديث أنه - ﷺ - ظهر له أن الرجل لا يهاجر، وتقييده الهجرة بموته - ﷺ - فيه نظر؛ لأن القائل قائلان: إما بسقوطها بالفتح عن جميع الناس، من هاجر ومن لم يهاجر، وإما بعدم السقوط بالفتح لمن هاجر، نبه عليه ابن التين في الهجرة. وقال: واختلف في الفتح هل هو فتح مكة أو بيعة الرضوان؟\n_________\n(^١) سيأتي برقم (١٨٧١) أبواب: فضائل المدينة، باب: فضل المدينة، وأنها تنفي الناس، ورواه مسلم (١٣٨٢) كتاب: الحج، باب: المدينة تنفي شرارها.","vol":"10","page":385},{"text":"<span data-type='title' id=toc-1153>٣٧ - باب مَنْ بَلَغَتْ عِنْدَهُ صَدَقَةُ بِنْتِ مَخَاضٍ وَلَيْسَتْ عِنْدَهُ</span>\n١٤٥٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي ثُمَامَةُ أَنَّ أَنَسًا - ﵁ - حَدَّثَهُ، أَنَّ أَبَا بَكْرٍ - ﵁ - كَتَبَ لَهُ فَرِيضَةَ الصَّدَقَةِ التِي أَمَرَ اللهُ رَسُولَهُ - ﷺ -: \"مَنْ بَلَغَتْ عِنْدَهُ مِنَ الإِبِلِ صَدَقَةُ الجَذَعَةِ، وَلَيْسَتْ عِنْدَهُ جَذَعَةٌ وَعِنْدَهُ حِقَّةٌ، فَإِنَّهَا تُقْبَلُ مِنْهُ الحِقَّةُ، وَيَجْعَلُ مَعَهَا شَاتَيْنِ إِنِ اسْتَيْسَرَتَا لَهُ أَوْ عِشْرِينَ دِرْهَمًا، وَمَنْ بَلَغَتْ عِنْدَهُ صَدَقَةُ الحِقَّةِ وَلَيْسَتْ عِنْدَهُ الحِقَّةُ وَعِنْدَهُ الجَذَعَةُ، فَإِنَّهَا تُقْبَلُ مِنْهُ الجَذَعَةُ، وَيُعْطِيهِ المُصَدِّقُ عِشْرِينَ دِرْهَمًا أَوْ شَاتَيْنِ، وَمَنْ بَلَغَتْ عِنْدَهُ صَدَقَةُ الحِقَّةِ وَلَيْسَتْ عِنْدَهُ إِلاَّ بِنْتُ لَبُونٍ، فَإِنَّهَا تُقْبَلُ مِنْهُ بِنْتُ لَبُونٍ، وَيُعْطِي شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَمًا، وَمَنْ بَلَغَتْ صَدَقَتُهُ بِنْتَ لَبُونٍ وَعِنْدَهُ حِقَّةٌ، فَإِنَّهَا تُقْبَلُ مِنْهُ الحِقَّةُ، وَيُعْطِيهِ المُصَدِّقُ عِشْرِينَ دِرْهَمًا أَوْ شَاتَيْنِ، وَمَنْ بَلَغَتْ صَدَقَتُهُ بِنْتَ لَبُونٍ وَلَيْسَتْ عِنْدَهُ وَعِنْدَهُ بِنْتُ مَخَاضٍ، فَإِنَّهَا تُقْبَلُ مِنْهُ بِنْتُ مَخَاضٍ، وَيُعْطِي مَعَهَا عِشْرِينَ دِرْهَمًا أَوْ شَاتَيْنِ\". [انظر: ١٤٤٨ - فتح: ٣/ ٣١٦]\nذكر فيه بسنده السالف إلى ثمامة عن أنس .. الحديث، ولم يذكر فيه ما بوب، نعم ذكره في العرض في الزكاة قبله كما سقته هناك، كأن البخاري لم يذكره اكتفاء بما تقدم، وهذا أولى عندي من نسبة ابن بطال البخاري إلى الغفلة في ذلك والحكم كما ذكره في أخذ بنت لبون عن بنت مخاض مفقودة مع إعطاء الجبران المذكور للمالك، وكذا من وجب عليه بنت لبون وليست عنده وعنده حقة وعكسه يعطي، وهو عند مالك لا بأس به، ولم يحدد ما يزيد. وقال ابن القاسم وأشهب: إن ترك مضى. وقال أصبغ: عليه البدل ولا يجزئه (^١).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٢٢١.","vol":"10","page":386},{"text":"والجذع من الإبل: ما له أربع سنين، والحقة: ثلاث. وقال ابن التين: الجذع من الإبل ما له خمس سنين هذا هو المعروف من قول أهل اللغة والعلم، والحقة من أولاد الإبل: ما استحق أن يحمل عليه وهي بنت أربع، قال: وقال ابن الجلاب: سنها سنتان (^١) وعندي أنه لا تنافي بينهما، فإن مراده بالسنتين: الطعن في الثالثة. وبنت المخاض لها سنة، وقال ابن التين: لها سنتان، وقيل: إذا دخلت في الثانية، وفيه ما قدمناه قبله.\nوفي الحديث: جواز اشتراء الصدقة؛ لأنه إذا أعطى في بعضها دراهم فقد اشترى بعضها. وقال النخعي والشافعي وأبو ثور بظاهر الحديث: رد شاتين أو عشرين درهمًا إذا أخذ سنًّا دون سن. وقال علي: عشرة دراهم أو شاتين. وهو قول الثوري (^٢).\nوقال النخعي والأوزاعي: تؤخذ قيمة السنن الذي وجب عليه. وقال أبو حنيفة: تؤخذ قيمة الذي وجب عليه، وإن شاء أخذ الفضل منها ورد عليهم فيه دراهم، وإن شاء أخذ دونها وأخذ الفضل دراهم (^٣)، ولم يعين عشرين درهمًاولا غيرها، وجوز أخذ ابن لبون مع وجود بنت مخاض إذا كانت قيمتهما واحدة، ومشهور مذهب مالك المنع من ذَلِكَ كله، فعلى رب المال أن يبتاع للمصدق السنن الذي يجب عليه (^٤). ولا خير في أن يعطيه بنت مخاض عن بنت لبون ويزيد ثمنًا أو يعطي بنت لبون عن بنت\n_________\n(^١) جاء في \"التفريع\" لابن الجلاب ١/ ٢٨٢ ما نصه: فإذا بلغت ستًا وأربعين، ففيها حقة، وسنها ثلاث سنين، وقد دخلت في الرابعة.\n(^٢) انظر: \"البيان\" ٣/ ١٨١.\n(^٣) انظر: \"البناية\" ٣/ ٤٠٧ - ٤٠٨.\n(^٤) انظر: \"المنتقى\" ٢/ ١٣٥.","vol":"10","page":387},{"text":"مخاض ويأخذ ثمنًا وعلته ابتياع الصدقة (^١). قيل: ولم يخالف أحد الأحاديث كلها غيره.\nقال ابن بطال: أكثر العلماء على حديث أنس أو بعضه ولم أجد من خالفه كله غير مالك بن أنس (^٢). ونقل ابن حزم عن عمر كقول علي (^٣).\nقال القرطبي: وهو قول أبي عبيد واحد قولي إسحاق، وقوله الثاني كقول الشافعي، قال: وقول مكحول كقول الأوزاعي، وقول أبي يوسف وأحمد كالشافعي: إذا وجبت بنت مخاض ولم توجد أخذ ابن لبون (^٤).\nقال عبد الواحد: ومن منع أخذ القيم في الزكاة، واحتج أن ذَلِكَ من ابتياع الصدقة فليست له حجة؛ لأنه - ﷺ - قد أجاز للمعري ابتياع عريته وهي صدقة بتمر إلى الجداد، وهذا أخف.\nوقال المهلب: ليس ذَلِكَ ابتياعًا لها؛ لعدم تعينها فإنها معدومة مستهلكة في إبله، فعليه قيمة المستهلك في إبله من جنسها أو غيره، ألا ترى أنه - ﷺ - أوجب في خمس من الإبل شاة وليست من جنسها، وقال في الخليطين: إنهما يتراجعان بينهما بالسّوية والتراجع لا يقوم إلا بالتقويم وأخذ العوض.\nوقال الطبري: إنما جعل الشارع للمصدق النزول والصعود وأخذ الجبران وإعطاءه، ولا شك أنه أخذ عوض، وبدل من الواجب على رب المال، وأنه إن لم يكن بيعًا وشراء فهو نظيرهما.\n_________\n(^١) هذا من قول ابن القاسم -﵀-، انظر: \"النوادر والزيادات\" ٢/ ٢٢١.\n(^٢) \"شرح ابن بطال\" ٣/ ٤٦٤.\n(^٣) \"المحلى\" ٦/ ٢٣.\n(^٤) انظر: \"البناية\" ٣/ ٤٠٧ - \"المغني\" ٤/ ٢٥ - ٢٦.","vol":"10","page":388},{"text":"<span data-type='title' id=toc-1154>٣٨ - باب زَكَاةِ الغَنَمِ</span>\n١٤٥٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ المُثَنَّى الأَنْصَارِيُّ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ بْنِ أَنَسٍ، أَنَّ أَنَسًا حَدَّثَهُ، أَنَّ أَبَا بَكْرٍ - ﵁ - كَتَبَ لَهُ هَذَا الكِتَابَ، لَمَّا وَجَّهَهُ إِلَي البَحْرَيْنِ: بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ هَذِهِ فَرِيضَةُ الصَّدَقَةِ التِي فَرَضَ رَسُولُ اللهِ - ﷺ - عَلَى المُسْلِمِينَ، وَالتِي أَمَرَ اللهُ بِهَا رَسُولَهُ، فَمَنْ سُئِلَهَا مِنَ المُسْلِمِينَ عَلَى وَجْهِهَا فَلْيُعْطِهَا، وَمَنْ سُئِلَ فَوْقَهَا فَلَا يُعْطِ: فِي أَرْبَعٍ وَعِشْرِينَ مِنَ الإِبِلِ فَمَا دُونَهَا مِنَ الغَنَمِ مِنْ كُلِّ خَمْسٍ شَاةٌ، إِذَا بَلَغَتْ خَمْسًا وَعِشْرِينَ إِلَى خَمْسٍ وَثَلَاثِينَ فَفِيهَا بِنْتُ مَخَاضٍ أُنْثَى، فَإِذَا بَلَغَتْ سِتًّا وَثَلَاثِينَ إِلَى خَمْسٍ وَأَرْبَعِينَ فَفِيهَا بِنْتُ لَبُونٍ أُنْثَى، فَإِذَا بَلَغَتْ سِتًّا وَأَرْبَعِينَ إِلَى سِتِّينَ فَفِيهَا حِقَّةٌ طَرُوقَةُ الجَمَلِ، فَإِذَا بَلَغَتْ وَاحِدَةً وَسِتِّينَ إِلَى خَمْسٍ وَسَبْعِينَ فَفِيهَا جَذَعَةٌ، فَإِذَا بَلَغَتْ -يَعْنِى:- سِتًّا وَسَبْعِينَ إِلَى تِسْعِينَ فَفِيهَا بِنْتَا لَبُونٍ، فَإِذَا بَلَغَتْ إِحْدَى وَتِسْعِينَ إِلَى عِشْرِينَ وَمِائَةٍ فَفِيهَا حِقَّتَانِ طَرُوقَتَا الجَمَلِ، فَإِذَا زَادَتْ عَلَى عِشْرِينَ وَمِائَةٍ فَفِى كُلِّ أَرْبَعِينَ بِنْتُ لَبُونٍ، وَفِي كُلِّ خَمْسِينَ حِقَّةٌ، وَمَنْ لَمْ يَكُنْ مَعَهُ إِلاَّ أَرْبَعٌ مِنَ الإِبِلِ فَلَيْسَ فِيهَا صَدَقَةٌ، إِلاَّ أَنْ يَشَاءَ رَبُّهَا، فَإِذَا بَلَغَتْ خَمْسًا مِنَ الإِبِلِ فَفِيهَا شَاةٌ، وَفِي صَدَقَةِ الغَنَمِ فِي سَائِمَتِهَا إِذَا كَانَتْ أَرْبَعِينَ إِلَى عِشْرِينَ وَمِائَةٍ شَاةٌ، فَإِذَا زَادَتْ عَلَى عِشْرِينَ وَمِائَةٍ إِلَى مِائَتَيْنِ شَاتَانِ، فَإِذَا زَادَتْ عَلَى مِائَتَيْنِ إِلَى ثَلَاثِمِائَةٍ فَفِيهَا ثَلَاثٌ، فَإِذَا زَادَتْ عَلَى ثَلَاثِمِائَةٍ فَفِي كُلِّ مِائَةٍ شَاةٌ، فَإِذَا كَانَتْ سَائِمَةُ الرَّجُلِ نَاقِصَةً مِنْ أَرْبَعِينَ شَاةً وَاحِدَةً فَلَيْسَ فِيهَا صَدَقَةٌ، إِلاَّ أَنْ يَشَاءَ رَبُّهَا، وَفِي الرِّقَةِ رُبْعُ العُشْرِ، فَإِنْ لَمْ تَكُنْ إِلاَّ تِسْعِينَ وَمِائَةً فَلَيْسَ فِيهَا شَيْءٌ، إِلاَّ أَنْ يَشَاءَ رَبُّهَا\". [انظر: ١٤٤٨ - فتح: ٣/ ٣١٧]\nهو اسم جنس لا واحد لها من لفظها. قال أبو حاتم: وهي أنثى.\nذكر فيه بالإسناد السالف إلى ثمامة، عن أنسِ أَنَّ أَبَا بَكْرٍ - ﵁ - كَتَبَ لَهُ هذا الكِتَابَ وفيه: فَمَنْ سُئِلَهَا مِنَ المُسْلِمِينَ عَلَى وَجْهِهَا فَلْيُعْطِهَا، وَمَنْ سُئِلَ فَوْقَهَا فَلَا يُعْطِ: فِي أَرْبَعِ وَعِشْرِينَ مِنَ الإِبِلِ فَمَا دُونَهَا مِنَ الغَنَمِ مِنْ","vol":"10","page":389},{"text":"كُلِّ خَمْسِ شَاةٌ .. الحديث إلى أن قال: وَفِي صَدَقَةِ الغَنَمِ في سَائِمَتِهَا إِذَا كَانَتْ أَرْبَعِينَ إلى آخره. وذكر فيه: وَفِي الرِّقَةِ رُبْعُ العُشْرِ.\nالكلام عليه من أوجه:\nأحدها:\nقوله: (هذِه فريضة الصدقة التي). كذا هو في الأصول، وروي: (الذي). و(سُئلها) بضم السين وكذا (سُئل).\nوقوله: (فليعطها) هو بكسر الطاء وكذا قوله: (فلا يعط)، والمراد: لا يعطي الزائد، بل يعطي الواجب، وقيل: لا يعطها لهذا الساعي لظلمه بطلب الزائد فلا طاعة له.\nوقوله: (في أربع وعشرين من الإبل …) إلى آخره، قيل: الحكمة في تقديم الخبر على المبتدأ أن المقصود بيان النصاب فكان تقديمه أهم؛ لأنه السابق في السبب.\nوقوله: (بنت مخاض أنثى وبنت لبون أنثى)، للتأكيد؛ لاختلاف اللفظ كـ ﴿وَغَرَابِيبُ سُودٌ﴾ [فاطر: ٢٧] أو للاحتراز من الخنثى.\nثانيها:\nقام الإجماع على أن ما دون خمس من الإبل لا زكاة فيه لهذا الحديث وغيره (^١).\nثالثها:\nالشاة جذعة الضأن لها سنة لا ستة أشهر على الأصح، أو ثنية معز لها سنتان على الأصح، وهو مخير بينهما على الأصح، وفي إجزاء\n_________\n(^١) انظر: \"الإجماع\" لابن المنذر ص ٥١، \"الإقناع في مسائل الإجماع\" ٢/ ٦٤٦.","vol":"10","page":390},{"text":"الذكر وجهان أصحهما الإجزاء (^١) لصدق اسم الشاة عليه فإن الهاء فيه ليست للتأنيث، وقال ابن قدامة: لا يجزئ ويحتمل الإجزاء (^٢).\nوقال ابن حبيب: إن كان من أهل الضأن فمنها، وإن كان من أهل المعز فمنها، وإن كان من أهل الصنفين أخذ بما عنده فإن كانا عنده خُيِّرَ الساعي (^٣).\nوقال مالك: يؤخذ من الغالب، ولانظر إلى ما في ملكه فيؤخذ من غالب غنم البلد ضأنًا أو معزًا، وعنه: ما أدى أجزأه (^٤).\nوقال ابن قدامة: الذي روي عن علي في خمس وعشرين خمس شياه لا يصح (^٥).\nوفي ابن التين: حكي عن علي في ست وعشرين بنت مخاض، وحكاه أهل الخلاف عن الشعبي وشريك، وبه قال أبو مطيع البلخي.\nفرع: قال ابن قدامة: فإن لم يكن غنم لزمه شراء شاة، وقال أبو بكر: يخرج عشرة دراهم قياسًا على شاة الجُبران (^٦).\nرابعها:\nطروقة الجمل أي: مطروقته مثل حلوبة بمعنى: محلوبة، والذكر من الإبل لا يلقح حتَّى يكون ثنيًا وهو ابن ست سنين.\nفرع: يجزئ بعير الزكاة عن دون خمس وعشرين على الأصح، وإن\n_________\n(^١) انظر: \"روضة الطالبين\" ٢/ ١٥٤.\n(^٢) \"المغني\" ٤/ ١٤.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢١٨.\n(^٤) المصدر السابق.\n(^٥) هذا قول ابن المنذر، نقله عنه ابن قدامة في \"المغني\" ٤/ ١١.\n(^٦) \"المغني\" ٤/ ١٤.","vol":"10","page":391},{"text":"كانت قيمته أقل من قيمة الشاة؛ لأنه إذا أجزأ عن خمس وعشرين فدونها أولى، وبه قال أبو حنيفة خلافًا لمالك وأحمد وداود وهو ظاهر الحديث (^١).\nخامسها:\nقوله: (في أربع وعشرين من الإبل فما دونها من الغنم في كل خمس شاة) أي الشاة تؤخذ فيها إلى هذا المقدار، وقوله: (إلى خمس وثلاثين)، (إلى خمس وأربعين)، (إلى ستين)، دليل على أن الأوقاص ليست بعفو وأن الفرض متعلق بالجميع، وهو أحد قولي الشافعي، والأصح خلافه (^٢)؛ لقوله - ﵇ -: \"في كل خمس شاة\" ولو وجبت في الوقص لكانت الواجب في تسع ولأن العشرين نصاب يوجب أن يتقدمه عفو كالخمس والخلاف عند مالك أيضًا (^٣)، و(إلى) للغاية.\nسادسها:\nقوله: (فإذا زادت على عشرين ومائة إلى مائتين شاتان) ظاهره مطلق الزيادة حتَّى لو زادت بعض شاة على ذَلِكَ فيجب ثلاث بنات لبون وهو قول الإصطخري، والأصح المنع قياسًا على سائر النصب فإنها لم تتغير إلا بواحد كامل (^٤).\nسابعها:\nقوله: (فإذا زادت على عشرين ومائة ففي كل أربعين بنت لبون، وفي كل خمسين حقة)، هذا مستقر الحساب بعد إحدى وعشرين ومائة، كما\n_________\n(^١) انظر: \"المجموع\" ٥/ ٣٦٠، \"المغني\" ٤/ ١٥.\n(^٢) انظر: \"المجموع\" ٥/ ٣٥٧.\n(^٣) انظر: \"الذخيرة\" ٣/ ١١١.\n(^٤) انظر: \"المجموع\" ٥/ ٣٥٥ - ٣٥٦.","vol":"10","page":392},{"text":"قررناه، وقال محمد بن إسحاق بن يسار، وأبو عبيد، وأحمد في رواية: لا يتغير الفرض إلى ثلاثين ومائة فيكون فيها حقة وبنتا لبون (^١).\nوعن مالك روايتان، روى عنه ابن القاسم وابن عبد الحكم أن الساعي بالخيار بين أن يأخذ ثلاث بنات لبون أو حقتين على ما يرى صلاحًا للفقراء، وهو قول مطرف وابن أبي حازم وابن دينار وأصبغ، وقال ابن القاسم: فيها ثلاث بنات لبون ولا يخير الساعي إلى أن تبلغ ثلاثين ومائة، فيكون فيها حقة وابنتا لبون، وهو قول الزهري، والأوزاعي، والشافعي وأبي ثور.\nوروى عبد الملك وأشهب وابن نافع عن مالك: أن الفريضة لا تتغير عن الحقتين بزيادة واحدة حتَّى تزيد عشرًا، فيكون فيها بنتا لبون وحقة وهو مذهب أحمد. وقال عبد الملك: وإنما يعني بالزيادة في الحديث زيادة تحيل الأسنان، ولا تزول عن الحقتين إلى ثلاثين ومائة (^٢).\nوعند أهل الظاهر -وهو قول الإصطخري السالف-: إذا زادت على عشرين ومائة بعض بعير، ففي كل خمسين حقة، وفي كل أربعين بنت لبون.\nوقال حماد والحكم: إن في مائة وخمس وعشرين حقتين وبنت مخاض.\nوقال ابن جرير: يتخير بين الاستئناف وعدمه؛ لورود الأخبار بهما، ووقع في \"النهاية\" و\"الوسيط\" أنه قول ابن خيران بدل ابن جرير وهو تصحيف (^٣).\n_________\n(^١) انظر: \"المغني\" ٤/ ٢٠.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٢١٥ - ٢١٦، \"عيون المجالس\"، ٢/ ٤٧١ - ٤٧٤، \"روضة الطالبين\" ٢/ ١٥١، \"المغني\" ٤/ ٢٠.\n(^٣) \"الوسيط\" ١/ ٣٧٠.","vol":"10","page":393},{"text":"وعند أبي حنيفة: إذا زادت على مائة وعشرين يستأنف الفريضة فيكون في الخمس شاة مع الحقتين، وفي العشر شاتان، وهكذا إلى خمس وعشرين فبنت مخاض إلى مائة وخمسين فثلاث حقاق، ثم تستأنف الفريضة كذلك (^١).\nوهذا قول ابن مسعود، والنخعي، والثوري، وأهل العراق. وحكى الداودي عن علي أنها إذا زادت على العشرين خمسًا أو على الثلاثين والمائة أو على العقود التي فوق المائة والعشرين أو زادت أكثر من خمس ففيها شاة.\nوفي \"مراسيل أبي داود\" ما يستدل له به (^٢)، وروى الطحاوي عن أبي عبيد وزياد بن أبي مريم عن ابن مسعود أنه قال: فإذا زادت الإبل على تسعين ففيها حقتان إلى عشرين ومائة، فإذا بلغتها استقبلت الفريضة بالغنم في كل خمس شاة، فإذا بلغت خمسًا وعشرين فالفرائض بالإبل، فإذا زادت ففي كل خمسين حقة. قال الطحاوي: فهذا ابن مسعود من أكبر الصحابة وأعلمهم قد قال بالاستئناف بالشياه (^٣).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٤٣، \"مختصر اختلاف العلماء\" ١/ ٤١٢، \"المبسوط\" ٢/ ١٥١.\n(^٢) ورد في \"مراسيل أبي داود\": قال حماد: قلت لقيس بن سعد، خذ لي كتاب محمد ابن عمرو بن حزم، فأعطاني كتابًا، أخبر أنه أخذه من أبي بكر بن محمد بن عمرو ابن حزم، أن النبي - ﷺ - كتب لجده فقرأته، فكان فيه ذكر ما يخرج من فرائض الإبل، فقص الحديث إلى أن يبلغ عشرين وماءلة، فإذا كانت أكثر من ذلك فعد في كل خمسين حقة، وما فضل فإنه يعاد إلى أول فريضة من الإبل، وما كان أقل من خمس وعشرين ففيه الغنم في كل خمس ذود شاة، ليس فيها ذكر ولا هرمة ولا ذات عوار من الغنم. \"المراسيل\" ص ١٢٨ - ١٢٩ (١٠٦)، ما جاء في صدقة السائمة في الزكاة.\n(^٣) \"شرح معاني الآثار\" ٤/ ٣٧٧.","vol":"10","page":394},{"text":"وروى عاصم بن ضمرة -فيما رواه ابن أبي شيبة- عن علي أنها إذا زادت على عشرين ومائة رد الفرائض إلى أولها (^١).\nوقال الطبري: اختلفت الآثار في ذَلِكَ، فروي ما يوافق كل طائفة، فمن شاء أخذ بقول من شاء منهم (^٢).\nوقال غيره: ما قاله أبو حنيفة خلاف حديث أنس في الباب وهو المعمول به، وفيه: وإذا زادت على عشرين ومائة ففي كل أربعين بنت لبون، وفي كل خمسين حقة، ولم يخص زيادة من زيادة، ولا ذكر استئناف الغنم، وكذلك في رواية الزهري، عن سالم، عن أبيه (^٣).\nوفي كتاب عمر بن الخطاب: وهذِه جملة الأخبار المعول عليها. وهي مخالفة لقوله.\nثامِنها:\nقام الإجماع -كما قال ابن المنذر- على أنه لا شيء في أقل من الأربعين من الغنم، وأن في الأربعين شاة، وفي مائة وإحدى وعشرين شاتين، وفي ثلاثمائة ثلاث شياه، فإذا زادت واحدة فليس فيها شيء إلى أربعمائة ففيها أربع شياه، ثم في كل مائة شاة (^٤)، وهذا قول أبي حنيفة، ومالك، والشافعي، وأحمد في الصحيح عنه، والثوري، وإسحاق، والأوزاعي، وجماعة أهل الأثر، وهو قول علي وابن مسعود. وقال الشعبي والنخعي والحسن بن حي: إذا زادت على\n_________\n(^١) \"المصنف\" ٢/ ٣٦١ (٩٩١١) كتاب: الزكاة، من قال: إذا زادت على عشرين ومائة استقبل بها الفريضة.\n(^٢) انظر \"عيون المجالس\" ٢/ ٤٧٤، \"البيان\" ٣/ ١٦٧.\n(^٣) سبق تخريجه.\n(^٤) \"الإجماع\" لابن المنذر ص ٥١ - ٥٢.","vol":"10","page":395},{"text":"ثلاثمائة واحدة ففيها أربع شياه إلى أربعمائة، فإذا زادت واحدة يجب فيها خمس شياه، وهي رواية عن أحمد (^١)، وهو مخالف للآثار.\nوقيل: إذا زادت على مائتين ففيها شاتان حتَّى تبلغ أربعين ومائتين، حكاه ابن التين، وفقهاء الأمصار على خلافه.\nتاسعها:\nشرط الوجوب السوم عند الشافعي وأبي حنيفة، وهي الراعية في كلأ مباح، واحتج مالك على ذَلِكَ بقوله تعالى: ﴿وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ﴾ [النحل: ١٠] يقول: فيه ترعون.\nوقال ابن حزم: قال مالك، والليث، وبعض أصحابنا: تزكى السوائم والمعلوفة والمتخذة للركوب وللحرث وغير ذَلِكَ من الإبل والبقر والغنم، وقال بعض أصحابنا: أما الإبل فنعم، وأما البقر والغنم فلا زكاة إلا في سائمتها، وهو قول أبي الحسن بن المغلس، وقال بعضهم: أما الإبل والغنم فتزكى سائمتها وغير سائمتها، وأما البقر فلا تزكى إلا سائمتها، وهو قول أبي بكر بن داود ولم يختلف أحد من أصحابنا في أن سائمة الإبل وغير السائمة منها تزكى سواء سواء، وقال بعضهم: تزكى غير السائمة من كل [ذلك] (^٢) مرة واحدة في الدهر، ثم لا يعيد الزكاة فيها (^٣).\nوفي \"شرح الهداية\" قوله: وليس في العوامل والحوامل والمعلوفة صدقة، هذا قول أكثر أهل العلم كعطاء، والحسن، والنخعي، وابن\n_________\n(^١) انظر: \"البناية\" ٣/ ٣٩٠، \"المعونة\" ١/ ٢٣٣، \"الاستذكار\" ٩/ ١٤٦، \"المجموع\" ٥/ ٣٨٦، \"المغني\" ٤/ ٣٩.\n(^٢) في الأصل: واحدة. وما أثبتناه يقتضيه السياق، وانظر مصادر التخريج.\n(^٣) \"المحلى\" ٦/ ٤٥.","vol":"10","page":396},{"text":"جبير، والثوري، والليث، والشافعي، وأحمد، وإسحاق، وأبي ثور، وأبي عبيد، وابن المنذر، ويروى عن عمر بن عبد العزيز، وقال قتادة، ومكحول، ومالك: تجب الزكاة في المعلوفة والنواضح بالعمومات، وهو مذهب معاذ، وجابر بن عبد الله، وسعيد بن عبد العزيز، وابن حي (^١).\nوحكاه ابن بطال، عن عمر بن عبد العزيز، والزهري، قال: وروي عن عليٍّ ومعاذ أنه لا زكاة فيها وهو قول أبي حنيفة (^٢) ومن سلف، حجة من اشترطه كتاب الصديق، وحديث عمرو بن حزم مثله، وفي سائمة الغنم في كل أربعين شاةً شاةٌ، وشرط السوم في الإبل حديث بهز بن حكيم، عن أبيه، عن جده مرفوعًا: \"في كل سائمة من كل أربعين من الإبل ابنة لبون\". رواه أبو داود والنسائي والحاكم وقال: صحيح الإسناد (^٣).\nوقد ورد تقييد السوم وهو مفهوم الصفة، والمطلق يحمل على المقيد إذا كانا في حادثة واحدة، وبالصفة إذا قرنت بالاسم العلم؛ ينزل منزلة\n_________\n(^١) انظر: \"البناية\" ٣/ ٤١١.\n(^٢) \"شرح ابن بطال\" ٣/ ٤٦٨.\n(^٣) أبو داود (١٥٧٥)، النسائي ٥/ ١٥ - ١٦، ٢٥، \"المستدرك\" ١/ ٣٩٧ - ٣٩٨.\nورواه أيضًا البيهقي ٤/ ١٠٥، وفي \"معرفة السنن والآثار\" ٦/ ٥٧ - ٥٨ (٧٩٨٦).\nروى البيهقي عن الشافعي قال: لا يثبت أهل العلم بالحديث أن تؤخذ الصدقة وشطر إبل الغال لصدقته، ولو ثبت لقلنا به اهـ.\nوقال النووي: إسناده إلى بهز صحيح، واختلفوا في الاحتجاج ببهز، ونقل الشافعي أن هذا الحديث ضعيف عند أهل الحديث، وادعى أصحابنا أنه منسوخ. اهـ \"خلاصة الأحكام\" ٢/ ١٠٧٨ - ١٠٧٩.\nوحسنه الألباني في \"الإرواء\" (٧٩١)، وفي \"صحيح أبي داود\" (١٤٠٧).\nوانظر: \"البدر المنير\" ٥/ ٤٨٠ - ٤٨٨، و\"تلخيص الحبير\" ٢/ ١٦٠ - ١٦١.","vol":"10","page":397},{"text":"العلة لإيجاب الحكم، وعن عليٍّ عن رسول الله - ﷺ -: \"ليس في العوامل صدقة\" رواه الدارقطني (^١)، وصححه ابن القطان (^٢). ورواه الدارقطني أيضًا من حديث ابن عباس (^٣)، وعمرو بن شعيب، عن أبيه، عن جده (^٤).\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٠٣ من طريق أبي إسحاق عن الحارث الأعور وعاصم بن حمزة كلاهما عن علي، به.\nوكذا رواه أيضًا أبو داود (١٥٧٢) مطولًا، والبيهقي ٤/ ١١٦. واختلف في رفعه ووقفه.\n(^٢) \"بيان الوهم والإيهام\" ٣/ ٤٢٦ - ٤٢٧ (١١٧٥) و٥/ ٢٨٤ - ٢٨٥ (٢٤٧٣).\nوصححه أيضًا المصنف -﵀- في \"البدر المنير\" ٥/ ٤٦٢.\nوقال الحافظ في \"بلوغ المرام\" (٦٣٠): الراجح وقفه على علي.\nوقال الألباني في \"الضعيفة\" ٩/ ٣٦٩: أبو إسحاق هو السبيعي، مدلس وكان اختلط، وقد روي عنه موقوفًا.\nوقال أيضًا في \"صحيح أبي داود\" ٥/ ٢٩٢ - ٢٩٣: إسناد حسن من طريق عاصم ابن ضمرة عن علي، إن كان أبو إسحاق -وهو السبيعي- سمعه منه، وحدث به أبو إسحاق قبل اختلاطه، فإن زهيرًا سمع منه بعد الاختلاط، وقد خالفه جماعة من الثقات، فرووه عنه عن عاصم عن علي … موقوفًا.\n(^٣) \"سنن الدارقطني\" ٢/ ١٠٣ من طريق سوار بن مصعب عن ليث عن مجاهد وطاوس، عن ابن عباس، به. وكذا رواه أيضًا الطبراني ١١/ ٤٠ (١٠٩٧٤)، وابن عدي في \"الكامل\" ٤/ ٥٣٤.\nقال البيهقي في \"السنن\" ٤/ ١١٦، والحافظ ابن كثير في \"الإرشاد\" ١/ ٢٤٧، والمصنف ﵀ في \"البدر المنير\" ٥/ ٤٦٠: إسناده ضعيف، وزاد: سوار بن مصعب متروك كما قاله أحمد والدارقطني، وليث. وأشار الحافظ الضعفه في \"التلخيص\" ٢/ ١٥٧، و\"الدراية\" ١/ ٢٥٦، وكذا الألباني في \"الضعيفة\" ٩/ ٣٧٠.\n(^٤) \"سنن الدارقطني\" ٢/ ١٠٣ من طريق محمد بن حمزة الرقي، عن غالب القطان، عن عمرو بن شعيب، به. وقال: كذا قال: غالب القطان، وهو عندي غالب بن عبيد الله.\nوكذا رواه أيضًا ابن عدي ٧/ ١١١ - ١١٢، والبيهقي ٤/ ١١٦ وضعف إسناده.\nوضعف إسناده أيضًا ابن كثير في \"الإرشاد\" ٢/ ٢٤٧، والحافظ في \"التلخيص\" ٢/ ١٥٧، وفي \"الدراية\" ١/ ٢٥٦.\nوقال الألباني في \"الضعيفة\" ٩/ ٣٦٩: حديث ضعيف جدًا.","vol":"10","page":398},{"text":"وعن جابر قال: لا يؤخذ من البقر التي يحرث عليها من الزكاة شيء (^١)، ورفعه حجاج عن ابن جريج عن زياد بن سعد عن أبي الزبير عنه بلفظ: \"ليس في المثيرة صدقة\" (^٢)، وفي \"مصنف ابن أبي شيبة\" من حديث ليث، عن طاوس، عن معاذ أنه كان لا يأخذ من البقر العوامل صدقة، وحَدَّثَنَا هشيم، عن مغيرة، عن إبراهيم ومجاهد قالا: ليس في البقر العوامل صدقة، ومن حديث حجاج، عن الحكم أن عمر بن عبد العزيز قال: ليس في العوامل شيء، وكذا قاله سعيد ابن جبير، والشعبي، والضحاك، وعمرو بن دينار، وعطاء (^٣).\nوفي \"الأسرار\" للدبوسي: وعلي وجابر وابن عباس.\nحجة من منعه ما رواه إسماعيل القاضي في \"مبسوطه\" عن الليث قال: رأيت الإبل التي تكرى للحج تزكى بالمدينة، ويحيى بن سعيد وربيعة وغيرهم من أهل المدينة حضور لا ينكرونه، ويرون ذَلِكَ من السنة إذا لم تكن متفرقة.\nوعن طلحة بن أبي سعيد أن عمر بن عبد العزيز كتب وهو خليفة أن تؤخذ الصدقة من التي تعمل في الريف، قال طلحة: حضرت ذَلِكَ وعاينته.\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٠٣.\n(^٢) \"سنن الدارقطني\" ٢/ ١٠٤.\nقال البيهقي في \"السنن\" ٤/ ١١٦: في إسناده ضعف، والصحيح موقوف.\nوقال الحافظ في \"الدراية\" ١/ ٢٥٦: المرفوع إسناده حسن، وأخرجه عبد الرزاق في \"المصنف\" ٤/ ١٩ (٦٨٢٨) موقوفًا، وهو أصح. اهـ بتصرف. وقال الألباني في \"الضعيفة\" ٩/ ٣٦٩: إسناده موقوف صحيح.\n(^٣) \"المصنف\" ٢/ ٣٦٥ (٩٩٥٣ - ٩٩٥٦، ٩٩٥٩ - ٩٩٦٠، ٩٩٦٢).","vol":"10","page":399},{"text":"وعند أبي حنيفة وأحمد أن السائمة هي التي تكتفي بالرعي في أكثر الحول؛ لأن اسم السوم لا يزول عنها بالعلف اليسير؛ ولأن العلف اليسير لا يمكن التحرز عنه؛ ولأن الضرورة تدعو إليه في بعض الأحيان؛ لعدم المرعى فيه (^١).\nواعتبر الشافعي السوم جميع الحول ولو علفت قدرًا تعيش بدونه بلا ضرر بيّن وجبت الزكاة (^٢).\nوفي الحديث من الفوائد: جواز الدفع عن ماله إذا طولب بالزيادة عملًا بقوله: ومن سئل فوقها فلا يعط قال ابن التين: ولو بالقتال قال: وفيه حديث حسن رواه ابن إسحاق في \"المسند الصحيح\"، كذا قال.\n_________\n(^١) انظر: \"بدائع الصنائع\" ٢/ ٣٠، و\"المبدع\" ٢/ ٣١١، ٣١٢.\n(^٢) انظر: \"روضة الطالبين\" ٢/ ١٩٠.","vol":"10","page":400},{"text":"<span data-type='title' id=toc-1155>٣٩ - باب لَا تُؤْخَذُ فِي الصَّدَقَةِ هَرِمَةٌ وَلَا ذَاتُ عَوَارٍ وَلَا تَيْسٌ إِلاَّ مَا شَاءَ المُصَدِّقُ</span>\n١٤٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي ثُمَامَةُ، أَنَّ أَنَسًا - ﵁ - حَدَّثَهُ، أَنَّ أَبَا بَكْرٍ - ﵁ - كَتَبَ لَهُ الصَّدَقَةَ التِي أَمَرَ اللهُ رَسُولَهُ - ﷺ -: \"وَلَا يُخْرَجُ فِي الصَّدَقَةِ هَرِمَةٌ، وَلَا ذَاتُ عَوَارٍ، وَلَا تَيْسٌ، إِلاَّ مَا شَاءَ المُصَدِّقُ\". [انظر: ١٤٤٨ - فتح ٣/ ٣٢١]\nذكر فيه بالإسناد السالف إلى ثمامة أَنَّ أَنَسًا حَدَّثَة، أَن أَبَا بَكْرٍ كَتَبَ لَهُ [الصَّدَقَةَ] التِي أَمَرَ اللهُ رَسُولَهُ - ﷺ -: \"وَلَا يُخْرَجُ فِي الصَّدَقَةِ هَرِمَةٌ، وَلَا ذَاتُ عَوَارٍ، وَلَا تَيْسٌ، إِلَّا مَا شَاءَ المُصَدَّقُ\".\nالشرح:\nالهرمة: الكبيرة التي سقطت أسنانها، كذا قاله ابن التين، وعبارة أبي زيد والأصمعي فيما حكاه عنهما أبو غالب في \"المؤعَب\" الهرم: الذي بلغ أقصى السنن، والعوار -بالفتح- العيب، وعن أبي زيد: قد يضم، حكاه الجوهري (^١).\nوقال ابن التين: بالفتح: العيب مع العجاف، وبخط الدمياطي بالفتح: العيب كله، وبضمها: عور العين، كما أوضحه ابن بطال (^٢).\nوالتيس: الفحل، وقيده ابن التين من (المعز) (^٣).\nوهذا الحديث عامة الفقهاء على العمل به والمأخوذ في الصدقات العدل، كما قال عمر بن الخطاب (^٤): وذاك عدل بين (غذاء المال\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٥٧.\n(^٢) \"شرح ابن بطال\" ٣/ ٤٧١.\n(^٣) ورد في هامش الأصل ما نصه: وكذا قال غيره.\n(^٤) سيأتي تخريجه قريبًا.","vol":"10","page":401},{"text":"وخياره) (^١).\nقال أبو عبيد: غذاء الإبل السخال الصغار، وقال غيره: هو ولد الضائنة إذا وضعته أمه وتبعته، قال مالك: والتيس من ذوات العوار وهو دون الفحل (^٢).\nقُلْتُ: وإنما لم يؤخذ؛ لرداءة لحمه، وإنما لم تؤخذ الهرمة؛ لنقصها، وذات العوار كذلك أيضًا. فإن كان المال كله معيبًا أخذ من الوسط عند الشافعي (^٣)، وكلف صحيحه عند مالك في مشهور مذهبه في الذكورات، وفي الصغيرة التي تبلغ سن الجذع، وكذلك المراض وكذا عنده إن كانت كلها رُبّى أو مواخض لم يأخذ منها شيئًا إلا أن يشاء ربها (^٤).\nوعند الشافعي وأبي حنيفة إن كانت كلها صغارًا أو مراضًا أخذ منها ونحا إليه محمد بن عبد الحكم والمخزومي وابن الماجشون وأبو يوسف ومحمد بن الحسن، وقال مطرف: إن كانت عجافًا أو ذوات عوار أو تيوسًا أخذ منها، وإن كانت رُبّى أو مواخض أو أكولة أو سخالًا لم يأخذ منها، وقال عبد الملك: يأخذ من ذَلِكَ كله إذا لم يكن فيها جذعة أو ثنية إلا أن تكون سخالًا فلا يؤخذ منها فهذِه أربعة أقوال (^٥)،\n_________\n(^١) ورد في هامش الأصل ما نصه: قوله: غذاء المال وخياره، غذاء المال: رديئه وصغاره، واحده: غذي.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٢٢١.\n(^٣) انظر: \"العزيز\" ٢/ ٤٩٣.\n(^٤) انظر: \"المنتقى\" ٢/ ١٣١.\n(^٥) انظر: \"مختصر اختلاف الفقهاء\" ١/ ٤١٩، و\"الاستذكار\" ٩/ ١٨١ - ١٨٥، و\"الذخيرة\" ٣/ ١٠٩، و\"عقد الجواهر الثمينة\" ١/ ٢٠٢، و\"المجموع\" ٥/ ٣٩٤.\nأما قوله عن محمد بن الحسن: إنه نحا إلى أنها إن كانت صغارًا أو مراضًا أخذ =","vol":"10","page":402},{"text":"وقال محمد بن الحسن: إن السخال والعجاجيل لا شيء فيها (^١).\nاحتج لأبي حنيفة والشافعي بحديث معاذ: \"إياك وكرائم أموالهم\" (^٢)، فنهاه عن أخذ الكريمة إذا كان في المال جيد ورديء، فنبه بذلك على أن المال إذا كان رديئًا كله كان أولى بالمنع من أخذ الكريمة، وبحديثه أيضًا: \"خذ الإبل من الإبل والشاء من الغنم\" (^٣) فعم، وبقول الصديق: لو منعوني عناقًا إلى آخره، وقد سلف (^٤).\nفدل على أن العناق يؤخذ في الزكاوات، قال الشافعي: لأني إذا كلفته صحيحه فقد أوجبت عليه أكثر بما وجب عليه، ولم توضع الصدقة إلا رفقًا بالمساكين من حيث لا يضر بأرباب الأموال، دليل مالك هذا الخبر وفي كتاب عمرو بن حزم نحوه.\nوقوله في الخبر السالف في سائمة الغنم إذا كانت أربعين إلى عشرين ومائة شاة فعم ولم يخص كونها صغارًا أو كبارًا، وهو قال على منع أخذ الصغيرة، والأخبار الأول تدل على منع المريض والمعيب. وأثر عمر في \"الموطأ\" الذي ذكرنا منه: وذلك عدل بين غذاء المال وخياره (^٥)، فالجواب عما احتجوا به من أنه لما كان في المال الجيد والرديء\n_________\n= منها، فهو اضطراب، فقد عقب بعدها فقال: قال محمد بن الحسن: إن السخال والعجاجيل لا شيء فيها، وهذا لا يستقيم مع قوله الأول، وليس لمحمد بن الحسن روايتان، فالمعروف عنه قوله الثاني، وهو أنه لا شيء فيها.\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٤١٩، و\"تحفة الفقهاء\" ١/ ٢٨٨ - ٢٨٩، و\"بدائع الصنائع\" ٢/ ٣١، و\"البناية\" ٣/ ٤٠٢.\n(^٢) قطعة من حديث سيأتي برقم (١٤٩٦) باب: أخذ الصدقة من الأغنياء، ورواه مسلم برقم (١٩) كتاب: الإيمان، باب: الدعاء إلى الشهادتين وشرائع الإسلام.\n(^٣) سبق تخريجه.\n(^٤) سلف برقم (١٤٠٠) باب: وجوب الزكاة.\n(^٥) \"الموطأ\" ١/ ٢٦٥.","vol":"10","page":403},{"text":"نهى عن الكرائم ففي كون جميعه رديئًا أولى؛ لأن الكريمة الممنوع من أخذها هو ما لا يؤخذ بوجه إلا إن تطوع ربها كالحامل واللبون، ومعناه إذا كان المال كله جيدًا أو رديئًا نحن نقول به.\nوإنما نكلفه الوسط، فكذلك إذا كانت صغارًا أو معيبة؛ لأن في أخذها ضرر بالفقراء وفي أخذها الجيد إضرارًا برب المواشي، وأما حديث معاذ: \"خذ الإبل من الإبل\" فقال عَقِبه: \"والشاء من الغنم\"، وهذا يوجب أن يؤخذ من أربعين سخلة شاة، وتقدم الانفصال عن حديث أبي بكر في العناق أن المراد به جذعة.\nواحتج بعض المالكية بقوله تعالى: ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ [البقرة: ٢٦٧] إلى قوله ﴿إِلَّا أَنْ تُغْمِضُوا فِيهِ﴾ [البقرة: ٢٦٧] وهذا لا يلزم؛ لأنا ذكرنا -فيما سلف- أن الآية نزلت فيمن كان يأتي بأردأ طعامه فيقصد به الفقراء، فنهوا عن ذَلِكَ، وقد أجمعنا أن من كان عنده تمر رديء لا يلزمه أن يخرج من غيره، وهذا هو المشهور عندهم بخلاف الماشية، وبالقياس على الضحايا (^١)، وهو متجه على رأي ابن القصار عندهم أن ذات العيب لا تجزئ ولو كانت قيمتها أكثر من السليمة، واختلف عندهم في التيس، فروى ابن القاسم عن مالك أنه من ذوات العوار، وهو أدون من الفحل (^٢).\nقال غيره: وهو الذي لم يبلغ حَدَّ الفحولة، ولا منفعة فيه لضراب ولا لدر ولا نسل، وإنما يؤخذ بها ما كان فيه منفعة للنسل (^٣).\n_________\n(^١) هذا هو مشهور المذهب، وقال عبد الملك: إذا كان رديئًا كله لم يؤخذ منه وكلف صاحبه أن يخرج من غيره. انظر: \"المعونة\" ١/ ٢٥٣.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٢٢١.\n(^٣) انظر: \"المنتقى\" ٢/ ١٣٠ - ١٣١.","vol":"10","page":404},{"text":"وقال الداودي: والتيس الفحل من المعز إن كان كبيرًا للضراب، فهو فوق ما يجب، وإن كان دون ذَلِكَ ولم يثن فهو دون الفريضة وهو دون العوار، ويرد عليه قوله في الحديث: إلا ما شاء المصدق فيما فوق ما يجب إنما الخيار في ذَلِكَ لرب المال.\nوقوله: \"إلا ما شاء المصدق\" هو بكسر الدال يريد: الساعي، وقد سلف ما فيه لأبي عبيد قريبًا في باب: العرض في الزكاة، قال ابن قدامة: قول أبي عبيد يكون الاستثناء في الحديث يرجع للتيس وحده (^١).\nوقال ابن التين: المراد إن أعطى هرمة سمينة أو ذات عوار أو تيسًا فرأى أخذ ذَلِكَ غبطة للفقراء أخذه وأجزأ عن أربابها، وكذا قال ابن بطال: إن هذا معناه عند مالك والشافعي (^٢).\nقال أشهب: وربما كانت ذوات العوار والعيب الكثير أثمن وأسمن فلا ينبغي للساعي أن يردها إن أعطيها (^٣)، وقال ابن القصار: لا يجزئ ذَلِكَ. كما سلف، والحديث حجة عليه.\nقال الطبري: جعل الشارع المشيئة إلى المصدق في أخذ ذَلِكَ وتركه، فالواجب عليه أن يعمل بما فيه الصلاح لأهل الصدقة ورب الماشية بما يكون عدلًا بالفريقين، فيأخذ ذَلِكَ إذا كان في تركه وتكليفه رب الماشية غيره مضرة عليه وذلك أن تكون الغنم كلها هرمة أو جرباء أو تيوسًا، ويكون في تكليف صاحبها غيرها مضرة عليه فيأخذ منها. وترك أخذ ذَلِكَ إذا كانت فتية سليمة إناثًا كلها أو أكثرها فيأخذ منها السليمة من العيوب، وذلك عدل عليهما.\n_________\n(^١) \"المغني\" ٤/ ٤٠.\n(^٢) \"شرح ابن بطال\" ٣/ ٤٧١.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٢١.","vol":"10","page":405},{"text":"وذكر ابن المواز أن (عثمان بن الحكم) (^١) سأل مالكًا عن الساعي يجدها عجافًا كلها قال: يأخذ منها (^٢)، ولو كانت ذات عوار كلها أو تيوسًا فليأت بغيرها (^٣)، قال الزهري: وقد بعث الخلفاء السعاة في الخصب والجدب.\n_________\n(^١) في الأصل (عثمان بن عبد الحكم) وهو خطأ، والمثبت من ترجمته في \"تهذيب الكمال\" ١٩/ ٣٥٢، ٣٥٣، وهو الجذامي المصري قال عنه ابن وهب: أول من قدم مصر بمسائل مالك، توفي سنة ثلاث وستين ومائة.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٢٢١.\n(^٣) انظر: \"المنتقى\" ٢/ ١٣١.","vol":"10","page":406},{"text":"<span data-type='title' id=toc-1156>٤٠ - باب أَخْذِ العَنَاقِ فِي الصَّدَقَةِ</span>\n١٤٥٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ ح. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ أَبُو بَكْرٍ - ﵁ -: وَاللهِ لَوْ مَنَعُونِي عَنَاقًا كَانُوا يُؤَدُّونَهَا إِلَى رَسُولِ اللهِ - ﷺ -، لَقَاتَلْتُهُمْ عَلَى مَنْعِهَا. [انظر: ١٤٠٠ - مسلم: ٢٠ - فتح: ٣/ ٣٢٢]\n\n١٤٥٧ - قَالَ عُمَرُ - ﵁ -: فَمَا هُوَ إِلاَّ أَنْ رَأَيْتُ أَنَّ اللهَ شَرَحَ صَدْرَ أَبِي بَكْرٍ - ﵁ - بِالقِتَالِ، فَعَرَفْتُ أَنَّهُ الحَقُّ. [انظر: ١٤٠٠ - مسلم: ٢٠ - فتح: ٣/ ٣٢٢]\nحَدَّثَنَا أَبُو اليَمَانِ، أنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ ح. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ ابْنِ مَسْعُودٍ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ أَبُو بَكْرٍ: والله لَوْ مَنَعُونِي عَنَاقًا .. الحديث.\nوقد سلف في أول الزكاة تفسير العناق ونقلنا هناك عن ابن بطال أنه نقل عن أهل اللغة: أنها ولد المعز إذا أتى عليها أربعة أشهر وفصل عن أمه، وقوي على الرعي فهو جدي، والأنثى عناق، فإذا أتى عليه حول فالذكر تيس والأنثى عنز، ثم يكون التيس جذعًا في السنة الثانية ثم ثني في الثالثة (^١).\nونقل ابن التين عن القاضي أبي محمد أن المراد بالعناق: الجذعة من المعز، قال الداودي: واختلف في الجذع من المعز، فقيل: ابن سنة. وقيل: ودخل في الثانية (^٢)\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٤٧٣.\n(^٢) قال ابن حبيب: الجذع من الضأن والمعز ابن سنة، وقال ابن نافع وأشهب، وروى ابن وهب أنه ابن عشرة أشهر، وروى سحنون عن علي بن زياد أنه ما استكمل ستة أشهر، وقاله ابن شعبان، وقيل ثمانية أشهر، ويروى عن مالك، والأول أشهر =","vol":"10","page":407},{"text":"واختلف في الثني فقيل: إذا أسقط ثنية واحدة أو اثنتين أو ثناياه كلها فهو ثني وقيل: لا يكون ثنيًا إلا بسقوط ثنتين.\nوأما الجذع من الضأن ففيه أربعة أقوال عند المالكية: ابن سنة، ابن عشرة أشهر، ثمانية، ستة، والأصح عندنا: ما استكمل سنة ودخل في الثانية (^١).\nوانفرد الحسن والنخعي فقالا: لا تؤخذ الجذعة في الصدقة، وعامة العلماء على خلافه.\nواختلفوا في أخذ العناق والسخال والبهم إذا كانت الغنم كذلك كلها أو كان في الإبل فصلان والبقر عجول، فقال مالك: عليه في الغنم شاة جذعة أو ثنية، وعليه في الإبل والبقر ما في الكبار منها، وهو قول زفر، وأبي ثور، وقال أبو يوسف، والأوزاعي، والشافعي: يؤخذ منها إذا كانت صغارًا من كل صنف واحدًا منها. وقال أبو حنيفة والثوري ومحمد: لا شيء في الفصلان والعجول ولا في صغار الغنم، لا منها ولا من غيرها (^٢).\nوذكر ابن المنذر: كان أبو حنيفة وأصحابه والثوري والشافعي وأحمد يقولون: في أربعين جملًا مسنة. وعلى هذا القول هم موافقون لقول مالك، والحجة له قوله: في كل أربعين شاةً شاةٌ، والشاة: اسم يختص بالكبيرة في غالب العرف، فدل أن الواجب منها شاة لا سخلة، وأيضًا قول عمر: اعدد عليهم بالسخلة ولا تأخذها منهم.\n_________\n= وأرجح، انظر: \"المنتقى\" ٣/ ٨٥ - ٨٦، \"الفواكه الدواني\" ١/ ٣٧٩، \"عقد الجواهر الثمينة\" ١/ ٢٠٠.\n(^١) انظر \"المجموع\" ٥/ ٣٦٢.\n(^٢) سبقت الإشارة إلى مصادرهم.","vol":"10","page":408},{"text":"وهذا يدل أنها تعد كانت أمهاتها باقية أو عدمت.\nفإن قيل: لما لم يجز أخذ السخلة من أربعين شاة كذلك لا يؤخذ من أربعين سخلة. قيل: لا يلزم لأنا لا نأخذ سخلة من الكبار ولا من الصغار، وإنما نأخذ السنن المجعول، فكما نأخذ شاة من أربعين كبارًا، كذا نأخذ شاة من أربعين صغارًا، فإن احتج من جوز أخذ الصغار إذا كانت صغارًا كلها بقول الصدّيق: لو منعوني عناقًا كانوا يؤدونها، فدل أنها مأخوذة في الصدقة. قيل: تأويله يؤدون عنها ما يجوز أداؤه، ويشهد له قول عمر: اعدد عليهم السخلة ولا تأخذها.\nوإنما خرج قول الصدّيق على التقليل والإغياء بدليل الرواية الأخرى: منعوني عقالًا، وقد سلف الخُلف في تفسيره هناك، ومذهب مالك أن نصاب الغنم يكمل بأولادها كربح المال سواء (^١).\nوذلك مخالف عنده لما أفاد منها بشراءٍ أو هبة أو ميراث لا يكمل منه النصاب ويستأنف به حولًا، وإن كان عنده نصاب ثم استفاء بغير ولادة منه زَكَّاه مع النصاب (^٢)،\nوهو قول أبي حنيفة (^٣).\nوقال الشافعي: لا يضم نتاج الماشية إلا إلى النصاب، ولا يكمل به النصاب (^٤).\n_________\n(^١) انظر: \"التفريع\" ١/ ٢٨٣، و\"المعونة\" ١/ ٢٣٣ - ٢٣٤.\n(^٢) انظر: \"المعونة\" ١/ ٢٨٣، و\"عيون المجالس\" ٢/ ٤٧٨.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٤١، و\"تحفة الفقهاء\" ١/ ٢٨٩.\n(^٤) انظر: \"روضة الطالبين\" ٢/ ١٨٥.","vol":"10","page":409},{"text":"<span data-type='title' id=toc-1157>٤١ - باب لَا تُؤْخَذُ كَرَائِمُ أَمْوَالِ النَّاسِ فِي الصَّدَقَةِ</span>\n١٤٥٨ - حَدَّثَنَا أُمَيَّةُ بْنُ بِسْطَامٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا رَوْحُ بْنُ القَاسِمِ، عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، عَنْ أَبِي مَعْبَدٍ عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا بَعَثَ مُعَاذًا - ﵁ - عَلَى اليَمَنِ قَالَ: \"إِنَّكَ تَقْدَمُ عَلَى قَوْمٍ أَهْلِ كِتَابٍ، فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَيْهِ عِبَادَةُ اللهِ، فَإِذَا عَرَفُوا اللهَ فَأَخْبِرْهُمْ أَنَّ اللهَ قَدْ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي يَوْمِهِمْ وَلَيْلَتِهِمْ، فَإِذَا فَعَلُوا، فَأَخْبِرْهُمْ أَنَّ اللهَ فَرَضَ عَلَيْهُمْ زَكَاةً [تُؤْخَذُ] مِنْ أَمْوَالِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ، فَإِذَا أَطَاعُوا بِهَا فَخُذْ مِنْهُمْ، وَتَوَقَّ كَرَائِمَ أَمْوَالِ النَّاسِ\". [انظر: ١٣٩٥ - مسلم: ١٩ - فتح: ٣/ ٣٢٢].\nذكر فيه حديث ابن عباس السالف في أول الزكاة، وزاد في آخره: \"فَإِذَا أَطَاعُوا بِهَا فَخُذْ مِنْهُمْ، وَتَوَق كَرَائِمَ أَمْوَالِ النَّاسِ\". وقد سلف شرحه.\nوقوله: \"فليكن أول ما تدعوهم إليه عبادة الله\" هو الإقرار باللهِ وبرسالة محمد - ﷺ -، ولم يذكر فيه الصوم، وقد سلف جوابه هناك، ولا الجهاد لأنه لم يكن يومئذ فرض إلا على من يلي الكفار قاله ابن التين.\nوالكرائم: جمع كريمة، يقال: شاة كريمة أي غزيرة اللبن، ويدخل فيه الربي وهي حديثة العهد بالنتاج، والمسمنة للأكل، والحامل، والجياد اللهم إلا إذا رضي المالك.\nوروى أحمد، وأبو داود من حديث أبي بن كعب أنه لما بعثه رسول الله - ﷺ - مصدقًا مرّ برجل فجمع له ماله، فلم يجد عليه فيه إلا ابنة مخاض، فقال الرجل: ذاك ما لا لبن فيه ولا ظهر، ولكن هذِه ناقة فتية سمينة فخذها، فأبى أُبي بن كعب، وترافعا إلى رسول الله - ﷺ -","vol":"10","page":410},{"text":"فقال رسول الله - ﷺ -: \"ذاك الذي عليك فإن تطوعت بخير آجرك الله فيه وقبلناه منك\" فأمر رسول الله - ﷺ - بقبضها ودعا له في ماله بالبركة (^١).\nحديث صحيح، وقد صححه ابن حبان والحاكم (^٢)، ووهم ابن حزم حيث أعله بجهالة من بان توثيقه (^٣).\nوهو دال على الجواز في باقي الصور، وأبعد بعض أصحابنا فقال: الرُّبَّى لا تؤخذ؛ لأنها لقرب عهدها بالولادة مهزولة (^٤) وهو عجيب وهو ساقط فقد لا تكون كذلك، وقد تكون غير الرُّبَّي مهزولة، والهزال الذي هو عيب، هو الظاهر البين، وأبعد منه عدم القبول عند التبرع؛ للنهي عن أخذها وهو عجيب، فإن النهي للإجحاف بالمالك فقط، ومنع داود أخذ الحامل؛ لأنه عيب، وهو عجيب؛ لأنه ليس عيبًا في البهائم (^٥).\nفرع:\nلو كانت ماشيته سمينة كلها؛ طالبناه بسمينة، ونجعل ذَلِكَ كشرف\n_________\n(^١) \"المسند\" ٥/ ١٤٢، \"سنن أبي داود\" (١٥٨٣).\n(^٢) \"صحيح ابن حبان\" ٨/ ٦٣ - ٦٤ (٣٢٦٩)، \"المستدرك\" ١/ ٣٩٩.\n(^٣) \"المحلى\" ٦/ ٢٦ حيث قال: هذا لا حجة فيه لوجوه:\nأولها: أنه لا يصح؛ لأن يحيى بن عبد الله مجهول. وعمارة بن عمرو بن حزم غير معروف، وإنما المعروف عمارة بن حزم أخو عمرو ﵄. اهـ\nوتعقبه العلامة أحمد شاكر في تعليقه على \"المحلى\" ٦/ ٢٦ - ٢٧ فقال: أما يحيى فإنه ليس مجهولًا، بل هو ثقة تابعي روى له مسلم وأبو داود. وأما عمارة فهو معروف أيضًا وتابعي ثقة. اهـ.\nقلت: يحيى وعمارة أجمل الحافظ القول بتوثيقهما في \"التقريب\" (٤٨٥٥، ٧٥٨٦).\nوالحديث حسنه الألباني في \"صحيح أبي داود\" (١٤١١).\n(^٤) انظر: \"البيان\" ٣/ ٢٠٥، \"المجموع\" ٥/ ٤٠٠.\n(^٥) انظر: \"عيون المجالس\" ٢/ ٤٩١، و\"المجموع\" ٥/ ٤٠٠.","vol":"10","page":411},{"text":"النوع بخلاف ما إذا كانت كلها ماخضة؛ لأن الحامل قد تتخيّل حيوانين.\nوقد احتج الشافعي لمذهبه في أن السخال يؤخذ منها ما يؤخذ في الكبار بهذا الحديث، فإذا لم يملك كريم مال فلا يكلف شراءه.\nقال ابن القصار: فيقال له: وكذلك أيضًا نهي عن أخذ الدون، وكلف الوسط، وليس إذا كلف الوسط كلف كريم ماله، ألا ترى أنا نرفه رب المال إذا كانت غنمه كرائمًا كلها رُبَّى ومواخض ولوابن وشاة اللحم والفحل؛ لئلا نأخذ منها، فكذلك نرفه الفقير؛ لئلا يأخذ الصغيرة، ويأخذ السنن المجعول، وهذا هو العدل بينهم وبين أرباب المواشي-كما قال عمر﵁ -.\nقلت: مثل هذا لا يقال لمثل هذا الإمام الجبل، فإذا كانت كلها صغارًا فلا دون فيها حتَّى نلزم به هذا الإمام، وقوله: وليس إذا كلف الوسط كلف كريم ماله. عجيب، فإنه تكليف بما لا يجب عليه ولا ملكه البتة، وقوله: ألا ترى أنا نرفه رب المال إذا كانت غنمه كلها كرامًا؛ لئلا نأخذ منها ممنوعٌ، فإنا نأخذ منها واحدة -كما أسلفناه- وجعلناه لشرف النوع.","vol":"10","page":412},{"text":"<span data-type='title' id=toc-1158>٤٢ - باب لَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ</span>\n١٤٥٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ المَازِنِيِّ، عَنْ أَبِيهِ عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ مِنَ التَّمْرِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ مِنَ الوَرِقِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ مِنَ الإِبِلِ صَدَقَةٌ\". [انظر: ١٤٠٥ - مسلم: ٩٧٩ - فتح: ٣/ ٣٢٢]\nذكر فيه حديث أبي سعيد الخدري السالف في أول الزكاة (^١)، وزكاة الورق (^٢)، وزاد هنا: \"خمسة أوسق من التمر\" زاد لفظ: \"التمر\" ولمسلم: \"من تمر ولا حب\" (^٣)، وقد سلف فقهه هناك.\n_________\n(^١) سلف برقم (١٤٠٥) باب: ما أُدي زكاته فليس بكنز.\n(^٢) سلف برقم (١٤٤٧).\n(^٣) \"صحيح مسلم\" (٩٧٩/ ٤) كتاب: الزكاة.","vol":"10","page":413},{"text":"<span data-type='title' id=toc-1159>٤٣ - باب زَكَاةِ البَقَرِ</span>\nوَقَالَ أَبُو حُمَيْدٍ: قَالَ النَّبِيُّ - ﷺ -: \"لأَعْرِفَنَّ مَا جَاءَ اللهَ رَجُلٌ بِبَقَرَةٍ لَهَا خُوَارٌ\". وَيُقَالَ: جُؤَارٌ ﴿تَجْأَرُونَ﴾ [النحل:٥٣] تَرْفَعُونَ أَصْوَاتَكُمْ كَمَا تَجْأَرُ البَقَرَةُ.\n\n١٤٦٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنِ المَعْرُورِ بْنِ سُوَيْدٍ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: انْتَهَيْتُ إِلَى النَّبِيِّ - ﷺ - قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ -أَوْ وَالَّذِي لَا إِلَهَ غَيْرُهُ، أَوْ كَمَا حَلَفَ- مَا مِنْ رَجُلٍ تَكُونُ لَهُ إِبِلٌ أَوْ بَقَرٌ أَوْ غَنَمٌ لَا يُؤَدِّي حَقَّهَا، إِلاَّ أُتِيَ بِهَا يَوْمَ القِيَامَةِ أَعْظَمَ مَا تَكُونُ وَأَسْمَنَهُ، تَطَؤُهُ بِأَخْفَافِهَا، وَتَنْطَحُهُ بِقُرُونِهَا، كُلَّمَا جَازَتْ أُخْرَاهَا رُدَّتْ عَلَيْهِ أُولَاهَا، حَتَّى يُقْضَى بَيْنَ النَّاسِ\". رَوَاهُ بُكَيْرٌ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. [٦٦٣٨ - مسلم: ٩٩٠ - فتح: ٣/ ٣٢٣]\nهي اسم جنس مشتقة من بقرت الشيء إذا شققته؛ لأنها تبقر الأرض بالحراثة. يكون للمذكر والمؤنث، كما قاله في \"المحكم\" (^١).\n(قال البخاري) (^٢): وَقَالَ أَبُو حُمَيْدٍ: قَالَ النَّبِيُّ - ﷺ -: \"لأَعْرِفَنَّ مَا جَاءَ اللهَ رَجُلٌ بِبَقَرَةٍ لَهَا خُوَارٌ\". وَيُقَالَ: جُؤَارٌ ﴿تَجْأَرُونَ﴾ [النحل: ٥٣] تَرْفَعُونَ أَصْوَاتكُمْ كَمَا تَجْأَرُ البَقَرَةُ.\nثم ذكر حديث أبي ذر: قَالَ: انْتَهَيْتُ إِلَى النَّبِيِّ - ﷺ - فقَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ -أَوْ وَالَّذِي لَا إله غَيْرُهُ، أَوْ كَمَا حَلَفَ- مَا مِنْ رَجُلٍ تكُونُ لَهُ إِبِلٌ أَوْ بَقَرٌ أَوْ غَنَمٌ لَا يُؤَدِّي حَقَّهَا .. \" الحديث. رَوَاهُ بُكَيْرٌ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\n_________\n(^١) \"المحكم\" ٦/ ٢٤١ - ٢٤٢.\n(^٢) ليست في الأصل.","vol":"10","page":414},{"text":"الشرح: أما حديث أبي حميد فهو قطعة من حديث ابن اللتبية، وقد أسنده فيما سيأتي (^١)، وما ذكره في تفسير (جؤار) تبع فيه أبا عبيدة معمر بن المثنى، وعبارة ابن سيده: رفع صوته مع تضرع واستغاثة (^٢).\nقال ابن الأثير: المشهور بالخاء (^٣)، يعني: المعجمة، و(الخوار) غير مهموز و(الجؤار) مهموز وهما سواء. كما قال القزاز: اللفظتان تقالان في البقرة إذا صاحت ومنه ﴿لَهُ خُوَارٌ﴾ [طه: ٨٨]، وكذلك جؤار الثور بالجيم، والعرب تستعيره في الرجل، وأصله في البقر قال تعالى: ﴿فَإِلَيْهِ تَجْأَرُونَ﴾ [النحل: ٥٣] أي: ترفعون أصواتكم بالدعاء.\nوحديث أبي ذر أخرجه مسلم أيضًا، وسيأتي في الأيمان والنذور أيضًا، وحديث بكير أخرجه مسلم من حديث ابن وهب، عن عمرو ابن الحارث، عنه، وهو: بكير بن عبد الله بن الأشج، عن ذكوان وهو: أبو صالح، عن أبي هريرة عن رسول الله - ﷺ - قال: \"إذا لم يؤد المرء حق الله أو الصدقة في إبله\" وساق الحديث بنحو حديث سهيل عن أبيه -يعني المذكور عنده-: \"ما من صاحب إبل … \" إلى آخره. وفي آخره: قال سهيل: فلا أدري أذكر البقر أم لا، وذكر فيه الكنز والخيل (^٤).\nوذكره البيهقي من هذا الوجه بذكر البقر ثم قال: رواه مسلم وأشار إليه البخاري (^٥).\n_________\n(^١) سيأتي برقم (١٥٠٠) كتاب: الزكاة، باب: قول الله تعالى: ﴿وَالعَامِلِينَ عَلَيْهَا﴾، و(٢٥٩٧) كتاب: الهبة، باب: من لم يقبل الهدية لعلة، و(٦٩٧٩) كتاب: الحيل، باب: احتيال العامل ليهدى له.\n(^٢) \"المحكم\" ٧/ ٣٣٦.\n(^٣) \"النهاية في غريب الحديث والأثر\" ١/ ٢٣٢.\n(^٤) \"صحيح مسلم\" (٩٨٧) كتاب: الزكاة، باب: إثم مانع الزكاة.\n(^٥) \"السنن الكبرى\" ٤/ ٩٨ كتاب: الزكاة.","vol":"10","page":415},{"text":"وهو أصح الأحاديث الواردة في زكاة البقر، وجاء في أحاديث أخر منها: حديث معاذ: لما بعثه إلى اليمن أمره أن يأخذ من كل أربعين بقرة مسنةً، ومن كل ثلاثين تبيعًا. حسنه الترمذي، وصححه الحاكم على شرط الشيخين (^١).\nوحديث عمرو بن حزم أيضًا في كل أربعين باقورة بقرة (^٢). وقد سلف أيضًا حديث: \"ليس في البقر العوامل شيء\" (^٣).\nإذا تقرر ذلك: فالحديث دال على وجوب زكاتها من أجل الوعيد الذي جاء إن لم يؤد زكاتها، ومقدار نُصبها في حديث معاذ السالف، وكذا ما يؤخذ منها وغيره من الأحاديث السالفة.\nقال ابن بطال: وكذا في كتاب الصدقات لأبي بكر وعمر، وعلى ذَلِكَ مضى الخلفاء، وعليه عامة الفقهاء.\nقال ابن المنذر: ولا أعلم الناس يختلفون فيه اليوم، وفيه شذوذ لا يلتفت إليه، روي عن ابن المسيب، والزهري، وأبي قلابة أن في كل خمس من البقر شاة، وفي عشر شاتين، وفي خمسة عشر ثلاثًا، وفي عشرين أربع شياه، وفي خمس وعشرين بقرة إلى خمس وسبعين، فإذا زادت فبقرتان إلى عشرين ومائة، فإذا زادت ففي كل أربعين بقرة بقرة. وروي عن أبي قلابة أنه قال: في كل خمس شاة\n_________\n(^١) \"سنن الترمذي\" (٦٢٣)، \"المستدرك\" ١/ ٣٩٨، ورواه أيضًا أبو داود (١٥٧٨)، والنسائي ٥/ ٢٦، وابن ماجه (١٨٠٣).\nوالحديث صححه ابن عبد البر في \"التمهيد\" ٢/ ١٣٠. وللألباني في \"صحيح أبي داود\" (١٤٠٨)، وفي \"الإرواء\" (٧٩٥).\n(^٢) تقدم تخريجه قريبًا.\n(^٣) تقدم تخريجه أيضًا.","vol":"10","page":416},{"text":"إلى أن تبلغ ثلاثين، فإذا بلغت ثلاثين ففيها تبيع.\nواعتل قائلو هذِه المقالة بحديث لا أصل له رواه حبيب بن أبي حبيب (^١)، عن عمرو بن هرم أنه في كتاب عمرو بن حزم. [وحجتهم] (^٢) من طريق النظر أن الشارع قد عدلها بالإبل إذ جعل الواحد منها يجزئ عن سبعة في الهدايا والضحايا كما في الإبل، فزكاتها زكاتها، قالوا: وخبر معاذ منسوخ بكتابه - ﷺ - إلى عماله، الذي رواه عمرو بن حزم.\nقال الطبري: وهذا الحديث أراه غير متصل ولا يجوز الاحتجاج به في الدين، والمعروف في كتابه - ﷺ - في الصدقة لآل عمرو بن حزم خلاف ذَلِكَ (^٣).\nقُلْتُ: فيه: وفي كل أربعين باقورة بقرة. كما أسلفناه.\nقُلْتُ: وأما ابن حزم فإنه صححه مستدلًا به، أخرجه من طريق أبي عبيد بن سلام: نا يزيد، عن حبيب بن أبي حبيب، عن عمرو بن هرم، عن محمد بن عبد الرحمن قال: كان في كتاب عمرو أن البقر يؤخذ منها كما يؤخذ من الإبل (^٤).\nوجماعة الفقهاء على أنه لا شيء فيما زاد على الأربعين حتَّى تبلغ ستين، فإذا بلغتها ففيها تبيعان فإذا بلغت سبعين، فتبيع ومسنة، وبهذا قال ابن أبي ليلى وأبو يوسف ومحمد (^٥).\n_________\n(^١) جاء في هامش الأصل ما نصه: حبيب بن أبي حبيب الجرمي عن عمرو بن هرم غمزه أحمد ونهى ابن معين عن كتابة حديثه، وقدح فيه يحيى بن سعيد القطان.\n(^٢) ليست بالأصل، ومثبتة من \"شرح ابن بطال\" والسياق يقتضيها.\n(^٣) \"شرح ابن بطال\" ٣/ ٤٧٧ - ٤٧٨.\n(^٤) \"المحلى\" ٤/ ٦.\n(^٥) انظر: \"الأصل\" ٢/ ٦٢ - ٦٣، \"مختصر اختلاف العلماء\" ١/ ٤١٣.","vol":"10","page":417},{"text":"وسئل أبو حنيفة، فقال: ما زاد على الأربعين من البقر فبحسابه، ففي كل خمسة وأربعين مسنة وثُمن، وفي خمسين مسنة وربع، وعلى هذا كل ما زاد قل أو كثر. هذا هو المشهور عنه، وقد روى أسد بن عمرو عن أبي حنيفة مثل قول الجماعة (^١)، ولا قول إلا قولهم؛ لأنهم الحجة على من خالفهم، وفي حديث معاذ أنه قال: لم يأمرني رسول الله - ﷺ - في الأوقاص بشيء. وعند أهل الظاهر لا زكاة في أقل من خمسين منها، فإذا ملك خمسين منها عامًا قمريًا متصلًا ففيها بقرة، وفي المائة بقرتان، ثم في كل خمسين بقرة بقرةٌ، ولا شيء في الزيادة حتَّى تبلغ الخمسين.\nوقال إبراهيم فيما رواه ابن حزم: ليس فيما دون ثلاثين شيء فإذا بلغتها فتبيع، ثم لا شيء فيها حتَّى تبلغ أربعين فإذا بلغتها (^٢) فبقرة ثم لا شيء فيها حتَّى تبلغ خمسين، فإذا بلغتها فبقرة وربع، ثم لا شيء فيها حتَّى تبلغ سبعين فتبيع ومسنة. قال: وهي رواية غير مشهورة عن أبي حنيفة، قال: وقالت طائفة: ليس فيما دون الثلاثين من البقر شيء فإذا بلغتها ففيها بقرة مسنة، فإذا زادت واحدة ففيها بقرة وجزء من أربعين جزءًا من بقرة، وهكذا في كل واحد يزيد فيها جزءًا آخر من أربعين جزءًا من بقرة، هكذا إلى الستين، فإذا بلغتها ففيها تبيعان، ثم لا شيء فيها إلا في كل عشر زائد كما ذكرنا.\nقال: وقيل: المشهور عن أبي حنيفة (^٣): ليس في أقل من ثلاثين من\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٤١٣.\n(^٢) كذا بالأصل، وتتمة الكلام كما في \"المحلى\" ٧/ ٦: ففيها تبيع، ثم لا شيء فيها حتى تبلغ أربعين، فإذا بلغتها.\n(^٣) \"المحلى\" ٦/ ٧.","vol":"10","page":418},{"text":"البقر صدقة، فإذا بلغتها سائمة وحال عليها الحول ففيها تبيع أو تبيعة وهي التي طعنت في الثالثة، فإذا زادت على الأربعين ففي الزيادة بقدر ذَلِكَ إلى الستين عند أبي حنيفة، ففي الواحدة الزائدة ربع عشر المسنة، وفي الثنتين نصف عشر مسنة.\nوقال أبو يوسف ومحمد: لا شيء في الزيادة حتَّى تبلغ ستين، فيكون فيها تبيعان أو تبيعتان، وهي رواية عن أبي حنيفة، وفي سبعين مسنة وتبيع، وفي ثمانين مسنتان، وفي تسعين ثلاثة أتبعة، وفي المائة تبيعان ومسنة، على هذا يتغير الفرض في كل عشرة من تبيع إلى مسنة (^١).\nوفي \"مصنف ابن أبي شيبة\" من حديث ابن أرطاة، عن حماد بن أبي سليمان، عن إبراهيم قال: يحاسب صاحب البقر بما فوق الفريضة.\nقال: وحَدَّثَنَا زيد بن حباب، عن معاوية بن صالح، عن العلاء بن الحارث، عن مكحول أنه قال في صدقة البقر: ما زاد فبالحساب (^٢).\nوروى ابن حزم بإسناد جيد إلى الزهري وقتادة، عن جابر بن عبد الله قال: في كل خمس من البقر شاة (^٣) كالإبل في عشرين أربع.\nقال الزهري: فرائض البقر مثل فرائض الإبل غير أنه لا أسنان فيها، قال: وبلغنا أن قولهم: قال النبي - ﷺ -: \"في كل ثلاثين تبيع، وفي كل أربعين بقرة\" (^٤). أن ذَلِكَ كان خفيفًا لأجل اليمن، ثم كان هذا بعد ذَلِكَ.\n_________\n(^١) انظر: \"الأصل\" ٢/ ٦١ - ٦٢، و\"مختصر اختلاف العلماء\" ١/ ٤١٣، و\"المبسوط\" ٢/ ١٨٧، و\"الهداية\" ١/ ١٠٦ - ١٠٧.\n(^٢) \"المصنف\" ٢/ ٣٦٤ (٩٩٤٦ - ٩٩٤٧) كتاب: الزكاة، في الزيادة في الفريضة.\n(^٣) كذا بالأصل، وتتمة الكلام كما في \"المحلى\" ٦/ ٢: وفي عشر شاتان وفي خمس عشرة ثلاث شياه.\n(^٤) رواه النسائي ٥/ ٢٦ كتاب: الزكاة، باب: زكاة البقرة، وأحمد ٥/ ٢٣٣، =","vol":"10","page":419},{"text":"قال: وعن عكرمة بن خالد: اسْتُعملتُ على صدقات عك، فلقيت أشياخًا ممن صدق على عهد رسول الله - ﷺ -، فاختلفوا، فمنهم من قال: اجعلها مثل صدقة الإبل. ومنهم من قال: في ثلاثين تبيع. ومنهم من قال: في أربعين مسنة (^١).\nقُلْتُ: وروي عنه أن رجلًا حدثه عن مصدق أبي بكر أنه أخذ من كل عشر بقرات بقرة.\nوروى ابن حزم أيضًا من طريق أبي عبيد إلى عمر بن عبد الرحمن بن خلدة الأنصاري أن صدقة البقر صدقة الإبل، غير أنه لا أسنان، وعن معمر أعطاني سماك بن الفضل كتابًا من رسول الله - ﷺ - إلى مالك [بن] (^٢) كفلافس والمصعبين، فقرأته فإذا فيه: \"وفي البقر مثل الإبل\".\nقال ابن حزم: ما ذُكر عن الزهري من أنه قال: هذا هو آخر أمر رسول الله - ﷺ -، وأن الأمر بالتبيع في الثلاثين نُسخ بهذا، واحتجوا بعموم الخبر: \"ما من صاحب بقر\" الحديث.\nفهذا عموم لكل بقر إلا ما خصه نص أو إجماع، ومن عمل مثل قولنا كان على يقين، فإنه قد أدى الفريضة، ومن خالف لم يكن على يقين من ذَلِكَ.\nفإن احتجوا بالخبر الذي فيه: \"في كل ثلاثين تبيع وفي كل أربعين\n_________\n= وابن خزيمة في \"صحيحه\" ٤/ ١٩ (٢٢٦٨) كتاب: الزكاة، باب: صدقة البقر، بذكر لفظ مجمل غير مفسر، والشاشي في \"مسنده\" ٣/ ٢٥٢ - ٢٥٣ (١٣٥٠ - ١٣٥٢)، والطبراني ٢٠/ ١٢٨ - ١٣٠، والبيهقي ٤/ ٩٨ كتاب: الزكاة، باب: كيف فرض صدقة البقر، ٩/ ١٩٣ كتاب: الجزية، باب: كم الجزية.\n(^١) \"المحلى\" ٦/ ٢ - ٣.\n(^٢) ليست بالأصل وإنما هي من \"المحلى\" ٦/ ٤. وفيه: مالك بن كفلانس المصعبين.","vol":"10","page":420},{"text":"مسنة\" (^١). قلنا نحن بهذا، وليس فيه إسقاط الزكاة عما دون ذَلِكَ (^٢).\nثم ساق بإسناده إلى عبد الرزاق، عن ابن جريج، عن عمرو بن دينار قال: كان عمال ابن الزبير وطلحة بن عبيد الله بن عوف يأخذون من كلٍ خمسين بقرة بقرة، ومن كل مائة بقرتين، فإذا كثرت ففي كل خمسين بقرة بقرةٌ (^٣).\nثم قال ابن حزم: وجدنا الآثار الواردة فيه عن رسول الله - ﷺ - منقطعة، ولا يصح في هذا من طريق إسناد الآحاد، ولا من طريق التواتر شيء، ولا عن أحد من الصحابة شيء لا يعارضه غيره، ولم يبق إلا ما رويناه من عمل ابن الزبير وطلحة بن أخي عبد الرحمن بن عوف بحضرة بقية الصحابة، ولم ينكروه، ووجدنا الإجماع المتيقن المقطوع به الذي لا خلاف فيه وحكم به من الصحابة ومن بعدهم أن في كل خمسين بقرة، وكل ما دون ذَلِكَ فمختلف فيه ولا نص في إيجابه، فلم يجز القول به (^٤).\nوحكى ابن التين مقابله أن في خمس وعشرين تبيعًا، وفي أربعين مسنة. وعن شهر بن حوشب في عشر شاة، وفي عشرين شاتان (^٥)، ثم نقل عن القاضي أبي محمد بعد أن حكى مقالة أبي قلابة وسعيد والزهري أيضًا أن كل هذا لا يلتفت إليه، والأصل في الباب الذي يجب أن يصار إليه حديث معاذ \"خذ البقر من البقر\" وحديثه في\n_________\n(^١) تقدم تخريجه.\n(^٢) \"المحلى\" ٦/ ٣ - ٥.\n(^٣) \"المصنف\" ٤/ ٢٣ (٢٨٤٦) كتاب: الزكاة، باب: البقر.\n(^٤) \"المحلى\" ٦/ ٧ و١٦.\n(^٥) رواه ابن أبي شبة في \"المصنف\" ٢/ ٤٣٣ (١٠٧٤٧) كتاب: الزكاة، من قال: فيما دون ثلاثين من البقر زكاة.","vol":"10","page":421},{"text":"\"الموطأ\" أن معاذًا أخذ من ثلاثين بقرة تبيعًا، ومن أربعين مسنة، وأُتي ما دون ذَلِكَ فأبى أن يأخذ، وقال: لم أسمع من النبي - ﷺ - فيه شيئًا حتَّى ألقاه فأسأله، فتوفي رسول الله - ﷺ - قبل أن يقدم معاذ (^١).\nوفي حديث سليمان، عن الزهري، عن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، عن جده مرفوعًا: \"وفي كل ثلاثين باقورة تبيع أو جذعة، وفي كل أربعين بقرة\" (^٢).\nوقد تكلف بعض الناس إيراد شبهة لبعض ما تقدم من الأقاويل المختلفة فقالوا: يمكن أن يحتج لذلك بما روي في حديث عمرو بن حزم أنه - ﷺ - ذكر صدقة الإبل، ثم عطف عليه فقال: \"وكذلك البقر\" وهذا غير محفوظ في نقل صحيح، وروينا صدقة البقر مفسرة من طريق عمرو بن حزم ونحوه، ويحتمل ذَلِكَ إن صح أن يكون عطفًا على وجوب الزكاة دون صفتها قالوا: ولما كانت البقر كالإبل في أن الواحد يجزئ في الأضحية عن سبعة كانت كذلك في صفة الزكاة، وهذا لا يصح على أصل المالكية؛ لأنهم لا يجيزون الاشتراك في الأضحية، فبطل قولهم.\nفرع:\nالتبيع عندنا: ما له سنة، والمسنة: ما لها سنتان، وفي ذَلِكَ خلاف عندنا (^٣)، والتبيع والجذع عند المالكية: ما له سنتان، وقيل: سنة،\n_________\n(^١) \"الموطأ\" ١/ ٢٦٦ - ٢٦٧ (٦٨١) كتاب: الزكاة، باب: صدقة الماشية.\n(^٢) رواه الحاكم ١/ ٣٩٥ - ٣٩٧ كتاب: الزكاة، والبيهقي ٤/ ٨٩ كتاب: الزكاة، باب: كيف فرض الزكاة، وضعفه الألباني في \"ضعيف الجامع\" (٢٣٣٣) وانظر: \"الإرواء\" (١٢٢).\n(^٣) انظر: \"العزيز\" ٢/ ٤٧٢، و\"روضة الطالبين\" ٢/ ١٥٢.","vol":"10","page":422},{"text":"والمسنة: ما لها ثلاث، وقيل: سنتان (^١).\nفرع:\nلو أخرج تبيعة أجزأت عندنا (^٢)، بل هي أولى للأنوثة، وانفرد أبو حنيفة فجوز الذكر بدل المسنة وإن كانت بقره إناثًا (^٣).\nونقل ابن التين عن بعض أصحابنا: إن كانت البقر ذكورًا كلها أخذ فيها مسنًّا ذكرًا، دليلنا حديث معاذ السالف \"مسنة\" ولم يفرق. وبيّن في حديث عمرو بن حزم أن التبيع يجوز أن يكون ذكرًا أو أنثى على ما سلف، ولم يذكر ذَلِكَ في مسنة، ولأن المأخوذ في فرائض الماشية الإناث، إلا من ضرورة اعتبارًا بالإبل والغنم.\n_________\n(^١) انظر: \"المنتقى\" ٢/ ١٣١.\n(^٢) انظر: \"الحاوي\" ٣/ ١٠٨، و\"التهذيب\" ٣/ ٢٧.\n(^٣) انظر: \"المبسوط\" ٢/ ١٨٨، و\"الفتاوى التاتارخانية\" ٢/ ٢٢١.","vol":"10","page":423},{"text":"<span data-type='title' id=toc-1160>٤٤ - باب الزَّكَاةِ عَلَى الأَقَارِبِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"لَهُ أَجْرَانِ أَجْرُ القَرَابَةِ، وَالصَّدَقَةِ\". [انظر: ١٤٦٦]\n\n١٤٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: كَانَ أَبُو طَلْحَةَ أَكْثَرَ الأَنْصَارِ بِالمَدِينَةِ مَالًا مِنْ نَخْلٍ، وَكَانَ أَحَبَّ أَمْوَالِهِ إِلَيْهِ بَيْرُحَاءَ، وَكَانَتْ مُسْتَقْبِلَةَ المَسْجِدِ، وَكَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُهَا وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّبٍ، قَالَ أَنَسٌ: فَلَمَّا أُنْزِلَتْ هَذِهِ الآيَةُ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] قَامَ أَبُو طَلْحَةَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ. إِنَّ اللهَ ﵎ يَقُولُ ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] وَإِنَّ أَحَبَّ أَمْوَالِي إِلَىَّ بَيْرُحَاءَ، وَإِنَّهَا صَدَقَةٌ لله أَرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ اللهِ، فَضَعْهَا يَا رَسُولَ اللهِ حَيْثُ أَرَاكَ اللهُ. قَالَ: فَقَالَ رَسُولُ اللهِ - ﷺ -: \"بَخْ، ذَلِكَ مَالٌ رَابِحٌ، ذَلِكَ مَالٌ رَابِحٌ، وَقَدْ سَمِعْتُ مَا قُلْتَ، وَإِنِّي أَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ\". فَقَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُولَ اللهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ.\nتَابَعَهُ رَوْحٌ. وَقَالَ يَحْيَى بْنُ يَحْيَى وَإِسْمَاعِيلُ عَنْ مَالِكٍ: \"رَايِحٌ\". [٢٣١٨، ٢٧٥٢، ٢٧٥٨، ٢٧٦٩، ٤٥٥٤، ٤٥٥٥، ٥٦١١ - مسلم: ٩٩٨ - فتح: ٣/ ٣٢٥]\n\n١٤٦٢ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدٌ، عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -: خَرَجَ رَسُولُ اللهِ - ﷺ - فِي أَضْحًى -أَوْ فِطْرٍ- إِلَى المُصَلَّى، ثُمَّ انْصَرَفَ فَوَعَظَ النَّاسَ وَأَمَرَهُمْ بِالصَّدَقَةِ فَقَالَ: \"أَيُّهَا النَّاسُ، تَصَدَّقُوا\". فَمَرَّ عَلَى النِّسَاءِ فَقَالَ: \"يَا مَعْشَرَ النِّسَاءِ، تَصَدَّقْنَ، فَإِنِّي رَأَيْتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ\". فَقُلْنَ: وَبِمَ ذَلِكَ يَا رَسُولَ اللهِ قَالَ: \"تُكْثِرْنَ اللَّعْنَ، وَتَكْفُرْنَ العَشِيرَ، مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الحَازِمِ مِنْ إِحْدَاكُنَّ يَا مَعْشَرَ النِّسَاءِ\". ثُمَّ انْصَرَفَ، فَلَمَّا صَارَ إِلَى مَنْزِلِهِ جَاءَتْ زَيْنَبُ امْرَأَةُ ابْنِ مَسْعُودٍ","vol":"10","page":424},{"text":"تَسْتَأْذِنُ عَلَيْهِ، فَقِيلَ: يَا رَسُولَ اللهِ، هَذِهِ زَيْنَبُ، فَقَالَ: \"أَيُّ الزَّيَانِبِ؟ \". فَقِيلَ: امْرَأَةُ ابْنِ مَسْعُودٍ. قَالَ: \"نَعَمِ ائْذَنُوا لَهَا\". فَأُذِنَ لَهَا، قَالَتْ: يَا نَبِيَّ اللهِ، إِنَّكَ أَمَرْتَ اليَوْمَ بِالصَّدَقَةِ، وَكَانَ عِنْدِي حُلِيٌّ لِي، فَأَرَدْتُ أَنْ أَتَصَدَّقَ بِهِ، فَزَعَمَ ابْنُ مَسْعُودٍ أَنَّهُ وَوَلَدَهُ أَحَقُّ مَنْ تَصَدَّقْتُ بِهِ عَلَيْهِمْ. فَقَالَ النَّبِيُّ - ﷺ -: \"صَدَقَ ابْنُ مَسْعُودٍ، زَوْجُكِ وَوَلَدُكِ أَحَقُّ مَنْ تَصَدَّقْتِ بِهِ عَلَيْهِمْ\". [انظر: ٣٠٤ - مسلم: ٨٠ - فتح: ٣/ ٣٢٥]\nثم ذكر فيه حديث عبد الله بن يوسف، أَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ عن أَنَسَ: كَانَ أَبُو طَلْحَةَ أَكْثَرَ الأَنْصَارِ بِالمَدِينَةِ مَالًا مِنْ نَخْلٍ، وَكَانَ أَحَبَّ أَمْوَالِهِ إِلَيهِ بَيْرُحَاءَ، وَكَانَتْ مُسْتَقْبِلَةَ المَسْجِدِ، وَكَانَ رَسُولُ اللهِ - ﷺ - يدْخُلُهَا وَيشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّب، قَالَ أَنَسٌ: فَلَمَّا أُنْزِلَتْ هذه الأيَةُ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] قَامَ أَبُو طَلْحَةَ إِلَى رَسُولِ اللهِ - ﷺ - فقَالَ: يَا رَسُول اللهِ، إِنَّ اللهَ ﵎ يَقُولُ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] وَإِنَّ أَحَبَّ أَمْوَالِي إِلَى بَيْرُحَاءَ، وَإِنَّهَا صَدَقَة لله أَرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ اللهِ، فَضَعْهَا يَا رَسُولَ اللهِ حَيْثُ أَرَاكَ اللهُ. قَالَ: فَقَالَ رَسُولُ اللهِ - ﷺ -: \"بَخْ، ذَلِكَ مالٌ رَابِحٌ، ذَلِكَ مَالٌ رَابِحٌ، وَقَدْ سَمِعْتُ مَا قُلْتَ، وَإِنِّي أَرى أَنْ تَجْعَلَهَا فِي الأقرَبِينَ\". فَقَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُولَ اللهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ.\nتَابَعَهُ رَوْحٌ. وَقَالَ يَحْييَ بْنُ يَحْيَى وإِسْمَاعِيلُ، عَنْ مَالِكٍ: \"رَايحٌ\".\nثم ذكر حديث أبي سعيد خَرَجَ علينا رَسُولُ اللهِ - ﷺ - في أَضْحًى -أَوْ فِطْرٍ- إِلَى المُصَلَّى، ثُمَّ انْصَرَفَ، فَوَعَظَ النَّاسَ وَأَمَرَهُمْ بِالصَّدَقَةِ .. الحديث، وفي آخره: \"زَوْجُكِ وَوَلَدُكِ أَحَقُّ مَنْ تَصَدَّقْتِ بِهِ عَلَيْهِمْ\".\nالشرح:\nأما الحديث الأول المعلق فسيأتي مسندًا قريبًا في حديث زينب زوج","vol":"10","page":425},{"text":"ابن مسعود بلفظ: \"لها أجران أجر القرابة وأجر الصدقة\" (^١)\nوأخرجه مسلم أيضًا (^٢)، وأما حديث أنس فأخرجه مسلم أيضًا (^٣)، وكذا النسائي في التفسير (^٤)، وفي رواية للبخاري: \"قبلناه منك ورددناه عليك، فاجعله في الأقربين\". فتصدق به أبو طلحة على ذوي رحمه، قال: وكان منهم أُبي -يعني: ابن كعب- وحسان، فباع حسان حصته منه من معاوية، فعوتب فيه فقال: ألا نبيع صاعًا من تمر بصاع من دراهم! خرجه في الوصايا (^٥).\nوقال: قال الأنصاري: حَدَّثَني أبي عن ثمامة، عن أنس قال: اجعلها لفقراء قرابتك (^٦). وهذا التعليق أسنده أبو نعيم والطحاوي من طريق إبراهيم بن مرزوق عنه (^٧).\nزاد ابن خزيمة: \"أو في أهل بيتَك\" وفي رواية: لما نزلت هذِه الآية: ﴿لَنْ تَنَالُوا البِرَّ﴾ [آل عمران: ٩٢] قال أو: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾ [البقرة: ٢٤٥] قال أبو طلحة: يا رسول الله.\nالحديث (^٨)، وللترمذي: يا رسول الله حائطي لله، ولو استطعت أن\n_________\n(^١) سيأتي برقم (١٤٦٦) كتاب: الزكاة، باب: الزكاة على الزوج والأيتام في الحجر.\n(^٢) \"صحيح مسلم\" (١٠٠٠) كتاب: الزكاة، باب: فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين ولو كانوا مشركين.\n(^٣) \"صحيح مسلم\" (٩٩٨).\n(^٤) \"السنن الكبرى\" ٦/ ٣١١ - ٣١٢ (١١٠٦٦).\n(^٥) سيأتي برقم (٢٧٥٨) باب: من تصدق إلى وكيله، ثم رد الوكيل إليه.\n(^٦) سيأتي في باب: إذا وقف أو أوصى لأقاربه، ومن الأقارب، كتاب: الوصايا.\n(^٧) \"شرح معاني الآثار\" ٣/ ٢٨٩، و٤/ ٣٨٦.\n(^٨) \"صحيح ابن خزيمة\" ٤/ ١٠٥ (٢٤٥٨) كتاب: الزكاة، باب: الأمر بإتيان القرابة بما يتقرب به الموالي ..","vol":"10","page":426},{"text":"أسره لم أعلنه (^١). وسيأتي في الوقف والوكالة والأشربة والتفسير (^٢)، ووقع في \"العباب\" للصغاني عن أنس أنه قال: وكنت أقرب إليه منهما (^٣). وليس كذلك فإنهما يجتمعان في حِرام، وهو الأب الثالث بخلافه، وقد ساق ابن بطال بإسناده قال أنس: وكانا أقرب إليه مني (^٤)، فصح.\nوحديث يحيى بن يحيى أخرجه الدارقطني في أحاديث \"الموطأ\" من حديث موسى بن أبي خزيمة، ثنا يحيى به. وأما طريق إسماعيل، عن مالك فسيأتي في كلام الداني. وقال في باب: من تصدق على وكيله ثم رد وكيله عليه: وقال إسماعيل: أخبرني عبد العزيز بن أبي سلمة، عن إسحاق بن عبد الله قال: ولا أعلمه إلا عن أنس، ولفظه فيه: \"قبلناه منك\" إلى آخر ما أسلفناه قبل. وزعم أبو مسعود وخلف أنه إسماعيل بن جعفر، والصواب كما قال المزي: أنه ابن أبي أويس.\nوحديث أبي سعيد أخرجه مسلم أيضًا وقال: مثل حديث ابن عمر (^٥).\n_________\n(^١) \"سنن الترمذي\" (٢٩٩٧) كتاب: تفسير القرآن، باب: ومن سورة آل عمران.\n(^٢) سيأتي برقم (٢٣١٨) كتاب: الوكالة، باب: إذا قال الرجل لوكيله: ضعه حيث أراك الله وقال الوكيل: قد سمعت ما قلت، و(٤٥٥٤ - ٤٥٥٥) كتاب: التفسير، باب: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾، و(٥٦١١) كتاب: الأشربة، باب: استعذاب الماء.\n(^٣) في هامش الأصل ما نصه: وفي تفسير آل عمران من البخاري: فجعلها لحسان وأُبي، وأنا أقرب، ولم يجعل لي منها شيئًا، وفي الوصية: وكانا أقرب إليه مني.\n(^٤) \"شرح ابن بطال\" ٣/ ٤٨٢.\n(^٥) \"صحيح مسلم\" (٨٠) كتاب: الإيمان، باب: بيان نقصان الإيمان بنقصان الطاعات، وبيان إطلاق لفظ الكفر على غير الكفر بالله ككفر النعمة والحقوق.","vol":"10","page":427},{"text":"إذا تقرر ذَلِكَ فالكلام على ذَلِكَ من أوجه:\nأحدها:\nهذِه الأحاديث لا دلالة فيها على ما ترجم عليه، ويحتمل أن المراد بالصدقة التطوع كما ستعلمه، لا جرم اعترض الإسماعيلي حيث قال: هذا الحديث في قصة أبي طلحة ليس من الزكاة في شيء وإنما هو في الصدقة بحديقة، فإن أراد البخاري الاستدلال على أن الأقارب في الزكاة أحق بها إذ رأى النبي - ﷺ - ما ليس بزكاة من صدقة، صرفها إلى الأقارب أفضل، فذلك حينئذ له وجه، قال: ولا أعرف أحدًا منهم إلا قال: رابح بالباء، وقال ابن قعنب بالشك، ولم أذكره.\nثانيها:\nتحصل في بيرحاء عشرة أوجه: فتح الباء وكسرها وتثليث الراء، إلا أن الكسر مع الجر، وبالجيم والحاء، والمد والقصر، وبَرِيحا، وبأريحاء، قال عياض (^١) وغيره: رواية المغاربة بضم الراء وفتحها في النصب، وكسرها في الجر مع الإضافة أبدًا وحاء على حالها.\nوذكر الباجي عن أبي ذر إنما هي بفتح الراء على كل حال، قال الباجي: وعليه أدركت أهل الحفظ والعلم بالمشرق. وقال أبو عبد الله الصوري: إنما هو بفتح الباء والراء على كل حال (^٢)، ومن رفع الراء وألزمها حكم الإعراب أخطأ.\nقال القاضي: وبالرفع قرأناه على شيوخنا بالأندلس، قال: وعلى روايتهم عن (أبي جعفر) (^٣) في مسلم بكسر الباء وفتح الراء والقصر،\n_________\n(^١) \"مشارق الأنوار\" ١/ ١١٥ - ١١٦.\n(^٢) \"المنتقى\" ٧/ ٣١٩ - ٣٢٠.\n(^٣) في \"مشارق الأنوار\": ابن أبي جعفر.","vol":"10","page":428},{"text":"وفي \"الموطأ\" (^١) عن ابن عتاب وغيره بضم الراء وفتحها معًا عن الأصيلي، وهو: موضع بقرب المسجد يعرف بقصر بني جديلة كما رواه البخاري في موضع آخر (^٢)، ورواه مسلم من طريق حماد بن سلمة: بريحا، ورواية الراوي في مسلم من حديث مالك بن أنس: بريحا (^٣) وهم، وإنما هذا في حديث حماد (^٤).\nوقال ابن الجوزي: أكثر المحدثين يروونه بالجيم، والصواب بالحاء المهملة. وقال المنذري: هو بضم الراء في الرفع والنصب، وكسرها في الجر مع الإضافة إلى حاء أبدًا، وقيل بفتحها في كل حال. وقال القرطبي: بكسر الباء وفتح الراء وضمها، وبمد حاء وقصرها (^٥)، لغتان. وفي \"سنن أبي داود\": بأريحاء (^٦)، وهذا يدل على أنها ليست ببئر، وقال ابن التين: قيل: حاء اسم امرأة، وقيل: اسم موضع، وهو ممدود ويجوز قصره.\nوفي \"المنتهى\": أنه اسم رجل. قال ابن التين: والرواية أنه مبني غير مضاف بالقصر وبناؤه في ضبطهم على الفتح. وقال الزمخشري: هي فيعلى من البراح، وهي الأرض الظاهرة المنكشفة (^٧).\nوفي \"معجم أبي عبيد\": حاء على لفظ الهجاء: موضع بالشام، وحاء آخر موضع بالمدينة، وهو الذي ينسب إليه بيرحاء، وبعض الرواة يرويه\n_________\n(^١) \"الموطأ\" ٢/ ١٧٤ - ١٧٥ (٢١٠١).\n(^٢) سيأتي هذا الحديث برقم (٢٧٥٨).\n(^٣) \"صحيح مسلم\" (٩٩٨).\n(^٤) انتهى كلام القاضي في \"مشارق الأنوار\" ١/ ١١٥ - ١١٦.\n(^٥) \"المفهم\" ٣/ ٤١.\n(^٦) \"سنن أبي داود\" (١٦٨٩) كتاب: الزكاة، باب: في صلة الرحم.\n(^٧) \"الفائق\" ١/ ٩٣.","vol":"10","page":429},{"text":"بيرحا جعله اسمًا واحدًا، والصحيح ما قدمته، ورواية حماد بن سلمة، عن ثابت أريحاء خرجه أبو داود (^١)، ولا أعلم أريحا، إلا بالشام.\nقُلْتُ: أخرج ابن خزيمة في \"صحيحه\" من حديث أنس: يا رسول الله، ليس لي أرض أحب إليّ من أرض أريحا، فقال - ﵇ -: \"أريحا خير رابح -أو- خير رايح\" (^٢) شك الشيخ. قال البكري: وفي الحديث كما قال حسان:\nأمسى الجلابُ وقد عزُّوا وقد كثروا … وابن الفريعة أمسى بيضة البلد.\nاعترضه صفوان بن المعطل فضربه بالسيف، فقال - ﷺ - لحسان:\n\"أحسن في الذي أصابك\". قال: هي لك يا رسول الله، فأعطاه النبي - ﷺ - بيرحا قصر بني جديلة اليوم، كانت لأبي طلحة فتصدق بها إلى رسول الله - ﷺ -، وأعطاه سيرين (^٣).\nويجوز أن حسان لما ضربه صفوان تصدق أبو طلحة بتلك الصدقة في تلك الأيام، فأشار - ﷺ - بما أشار، فاعتقد الراوي أن ذَاكَ كان لأجل تلك الضربة، وقال بعضهم: سميت بيرحاء بزجر الإبل عنها، وذلك أن الإبل يقال لها إذا زجرت -وقد رويت-: حاحا. وقال بعضهم: بيرحاء من البرح، والباء زائدة، جمع ابن الأثير لغاته فقال: هي بفتح الباء وكسرها وبفتح الراء وضمها، والمد فيهما، وبفتحها والقصر، قال: وهو اسم مال، موضع بالمدينة (^٤).\n_________\n(^١) أبو داود (١٦٨٩).\n(^٢) \"صحيح ابن خزيمة\" ٤/ ١٠٣ - ١٠٤ (٢٤٥٥) كتاب: الزكاة، باب: فضل صدقة المرء بأحب ماله لله …\n(^٣) \"معجم ما استعجم\" ١/ ٤١٤.\n(^٤) \"النهاية في غريب الحديث والأثر\" ١/ ١١٣ - ١١٤.","vol":"10","page":430},{"text":"ثالثها:\nقوله: \"بخْ\" هو بسكون الخاء وبتنوينها مكسورة، قال عياض: وبالكسر بلا تنوين، وروي بالرفع دون تنوين، وبالضم مع التنوين والتخفيف (^١).\nوعن الخطابي: الاختيار إذا كررت: تنوين الأولى وتسكين الثانية (^٢)، وهكذا هو في كل كلام مبني كقولهم: صهٍ صه، وطابٍ طاب ونحوهما، ومعناها: تعظيم الأمر وتفخيمه. وعبارة ابن بطال: هي كلمة إعجاب (^٣).\nوعبارة ابن التين: تقولها العرب عند المدح والمحمدة. وكله متقارب، وعبارة القزاز: هي كلمة يقولها المفتخر عند ذكر الشيء العظيم، وتخففها العرب فتلحقها بالرباعي. وقال صاحب \"الواعي\": عن الأحمر في (بخ) أربع لغات: الجزم، والخفض، والتشديد، والتخفيف. وحكاها عنه ابن بطال بعد أن قال تخفف وتثقل (^٤).\nرابعها:\nقوله: \"ذَلِكَ مال رابح\" أي: ذو ربح، وقيل: فاعل بمعنى مفعول أي: مال مربوح فيه كقوله ﴿فَمَا رَبِحَتْ تِجَارَتُهُمْ﴾ [البقرة: ١٦]. ومن رواه بالمثناة تحت فمعناه: يروح عليه أجره كلما أطعمت الثمار، قاله ابن بطال، قال: والرايح القريب المسافة الذي يروح خيره ولا يغرب نفعه (^٥).\n_________\n(^١) \"مشارق الأنوار\" ١/ ٧٩.\n(^٢) \"غريب الحديث\" ص ٦١٠.\n(^٣) \"شرح ابن بطال\" ٣/ ٤٨٠.\n(^٤) السابق.\n(^٥) السابق.","vol":"10","page":431},{"text":"وقيل: معناه قريب يروح خيره ليس بغارب، وذلك أنفس الأموال.\nوقيل: يروح بالأجر ويغدو به، واكتفي بالرواح عن الغدو لعلم السامع.\nوقال صاحب \"المطالع\": \"رابح\" بباء موحدة أي: ذو ربح أو رابح به، وروي بالياء المثناة من تحت من الرواح عليه بالأجر على الدوام ما بقيت أصوله.\nوقال القاضي: هي رواية يحيى بن يحيى وجماعة، والأولى رواية أبي مصعب وغيره. وقال صاحب \"المطالع\": بل الذي رويناه ليحيى بالباء المفردة، وهو ما في مسلم (^١).\nقُلْتُ: يحيى الذي أشار إليه هو: الليثي المغربي، ويحيى في البخاري هو: النيسابوري، قال الداني في \"أطرافه\": في رواية يحيى الأندلسي بالباء الموحدة، وتابعه روح بن عبادة وغيره وقال يحيى بن يحيى النيسابوري، وإسماعيل، وابن وهب وغيرهم: \"رائح\" بالهمز من الرواح. وشك القعنبي كما سلف، وقال الإسماعيلي: من قاله بالباء فقد صحف.\nخامسها: في فوائده:\nالأولى: حب الرجل الصالح المال، وقال أبو بكر لعائشة: ما أحد أحب إليّ غنى منك ولا أعز علي فقرًا منك (^٢). وإيثار حب بعضه.\nالثانية: دخول الشارع حوائط أصحابه ويشرب من مائها، والأكل من ثمارها بغير إذنهم، إذا علم أن نفس أصحابها تطيب بذلك، وكان بما لا يتشاح فيه.\n_________\n(^١) مسلم (٩٩٨).\n(^٢) رواه عبد الرزاق في \"المصنف\" ٩/ ١١١ (١٦٥٠٧)، وابن سعد ٣/ ١٩٥.","vol":"10","page":432},{"text":"الثالثة: تفويض الصدقة إلى الشارع.\nالرابعة: إشارة الشارع لما هو أفضل.\nالخامسة: فضل الكفاف على ما سواه؛ لأنه أمسك بعض ماله.\nالسادسة: اعتبارهم بالقرآن واتباعهم لما فيه.\nالسابعة: صحة الوقف وإن لم يذكر سبيله، ومصارف دخله، وهو ما بوب عليه البخاري في الوصايا (^١)، وسيأتي الكلام فيه هناك إن شاء الله تعالى.\nالثامنة: إعطاء الواحد من الصدقة فوق مائتي درهم؛ لأن هذا الحائط مشهور أمره أنَّ دخله يزيد عليه زيادة كثيرة، وقد جعله أبو طلحة بين نفسين كما سلف، وسواء صدقة الفرض ونفلها في مقدار ما يجوز إعطاؤه المتصدق عليه، قاله الخطابي (^٢)، يريد: إذا نذرت صدقة، وألا يبدأ الصدقة بها على أقاربه، لما كان حكمها حكم المفروضة.\nالتاسعة: ﴿البِرَّ﴾ في الآية الجنة، قاله ابن مسعود (^٣)، والتقدير على هذا ثواب البر، وقيل: العمل الصالح، والمراد بـ ﴿حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ حتَّى تتصدقوا، وروي أن عمر كتب إلى أبي موسى الأشعري أن يشتري جارية حين فتحت مدائن كسرى، فاشتراها ووجه بها إليه، فلما رآها أعجب بها وأعتقها وقرأ الآية. قال مجاهد: وهو مثل قوله: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ﴾ [الإنسان: ٨] (^٤) وذكر عن ابن عمر أنه كان ينفذ إلى\n_________\n(^١) انظر ما سيأتي برقم (٢٧٥٢).\n(^٢) \"أعلام الحديث\" ٢/ ٧٨٨.\n(^٣) رواه ابن أبي حاتم في \"تفسيره\" ٣/ ٧٠٣ (٣٨٠٨).\n(^٤) رواه الطبري في \"تفسيره\" ٣/ ٣٤٦ (٧٣٩٠ - ٧٣٩١).","vol":"10","page":433},{"text":"مصر فيأتيه السكر فيتصدق به، ويقول: إني أحبه ويتلو هذِه الآية (^١).\nالعاشرة: معنى (أرجو برها)، أي: ثو اب برها. (وذخرها) أي: أقدمه فأدخره؛ لأجده هناك.\nالحادية عشرة: أن الصدقة إذا كانت جزلة مدح صاحبها بها وغبط؛ لقوله - ﵇ -: \"بخ ذَلِكَ مال رابح\" فسلاه بما يناله من ربح الآخرة، وما عوضه الله فيها عما عجله في الدنيا الفانية.\nالثانية عشرة: أن ما فوته الرجل من صميم ماله، وعبيط عقاره عن ورثته بالصدقة، يستحب له أن يرده إلى أقاربه غير الورثة؛ لئلا يفقد أهله نفع ما خوله الرب ﷻ، وفي القرآن ما يؤيده قال تعالى: ﴿وَإِذَا حَضَرَ القِسْمَةَ﴾ إلى قوله: ﴿فَارْزُقُوهُمْ مِنْهُ﴾ [النساء: ٨] فثبت بهذا المعنى أن الصدقة على الأقارب وضعفاء الأهلين أفضل منها على سائر الناس، إذا كانت صدقة تطوع، ودل على ذَلِكَ حديث زينب امرأة ابن مسعود.\nوقوله - ﷺ -: \"لها أجران أجر القرابة وأجر الصدقة\" (^٢). وقال لميمونة عن أعتقت جارية لها: \"أما إنك لو أعطيتها أخوالك كان أعظمْ لأجرك\" ذكره البخاري في الهبة كما سيأتي (^٣).\nواستعمل الفقهاء الصدقة في غير الأقارب؛ لئلا يصرفوها فيما يجري بين الأهلين في الحقوق والصلات والمرافق؛ لأنه إذا جعل الصدقة الفريضة في هذا المعتاد بين الأهلين، فكأنهم لم يخرجوها\n_________\n(^١) ذكره السيوطي في \"الدر المنثور\" ٢/ ٩١، وعزاه إلى ابن المنذر.\n(^٢) قطعة من حديث سيأتي قريبًا برقم (١٤٦٦) كتاب: الزكاة، باب: على الزوج والأيتام في الحَجْر.\n(^٣) سيأتي برقم (٢٥٩٢) باب: هبة المرأة لغير زوجها وعتقها.","vol":"10","page":434},{"text":"من أموالهم؛ لانتفاعهم بها وتوفير تلك الصلات بها، فإذا زال هذا المعنى جازت الزكاة للأقارب الذين لا يلزمه نفقتهم، وقد تقدم اختلاف العلماء في الزكاة على الأقارب في باب: إذا تصدق على ابنه وهو لا يشعر. فراجعه.\nولم يختلف العلماء -كما قال ابن بطال- أن قوله: في أقاربه وبني عمه، أنهم أقارب أبي طلحة لا أقاربه - ﵇ -، وقد روى ذَلِكَ الثقات (^١)، ثم ساق بإسناده ذَلِكَ إلى أنس، وهو في البخاري كما أسلفناه.\nالثالثة عشرة: فيه استعمال عموم اللفظ، ألا ترى إلى فهم الصحابة لذلك؟ وأنهم يتوقفون حتَّى يتبين لهم بآية أخرى أو بسنة مبينة لمراد الله تعالى في الشيء الذي يجب أن ينفقه عباده؛ لأنهم يحبون أشياء كثيرة فبدر كل واحد منهم إلى نفقة أحب أمواله إليه، فتصدق أبو طلحة بحائطه، وكذلك فعل زيد بن حارثة.\nوروي عن ابن عيينة، عن ابن المنكدر قال: لما نزلت ﴿لَنْ تَنَالُوا البِرَّ﴾ [آل عمران: ٩٢] قال زيد: اللهم إنك تعلم أنه ليس لي مال أحب إلى من فرسي هذِه، وكان له فرس فجاء به إلى رسول الله - ﷺ - فقال: هذا في سبيل الله، فقال لأسامة بن زيد: \"اقبضها منه\" فكأن زيدًا وجه في نفسه من ذَلِكَ، فقال رسول الله - ﷺ -: \"إن الله قد قبلها منك\" (^٢).\nوفعل مثل ذَلِكَ ابن عمر، روي أنه كان له جارية جميلة وكان يحبها، فأعتقها لهذِه الآية، ثم أتبعتها نفسه، فأراد تزويجها فمنعه بنوه، فكان\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٤٨٢.\n(^٢) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٠٤ (٣٨١٤)، وذكره السيوطي في \"الدر المنثور\" ٢/ ٨٩، وعزاه إلى سعيد بن منصور، وعبد بن حميد، وابن المنذر.","vol":"10","page":435},{"text":"بعد ذَلِكَ يقرب بنيها من غيره لمكانها في نفسه (^١). وروى الثوري أن أم ولد الربيع قالت: كان إذا جاءنا السائل يقول: يا فلانة أعطي السائل سكرًا فإن الربيع يحبه، قال سفيان: يتأول ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ (^٢) (^٣).\nالرابعة عشرة: فيه من معاني الصدقات والهبات كما سيأتي في موضعه إن شاء الله تعالى.\nالخامسة عشرة: في حديث أبي سعيد: \"يكثرن اللعن\" يعني: أكثر من الرجال، \"ويكفرن العشير\" أي: الزوج، وقد سلف تفسيره. ونقصان عقولهن، أنهن لا يذكرن عند الغضب ما أسدي إليهن من الخير، ودينهن مضى. واللب: العقل، يعني: أنهن إذا أردن شيئًا غالبن عليه والتوين حتَّى يفعله الرجال صوابًا كان أو خطأً.\nالسادسة عشرة: زينب هذِه زعم الطحاوي أنها رائطة، قال: ولا نعلم عبد الله تزوج غيرها في زمنه - ﵇ -. وقال الكلاباذي: رائطة هي المعروفة بزينب (^٤). وقال ابن طاهر وغيره: امرأة ابن مسعود زينب، ويقال: اسمها رائطة (^٥). وكذا رواه أبو يوسف القاضي في كتاب \"الزكاة\" مصرحًا به.\n_________\n(^١) رواه ابن أبي حاتم ٣/ ٧٠٤ (٣٨١٤) بدون قوله: فمنعوه بثوه. وأبو نعيم في \"حلية الأولياء\" ١/ ٢٩٥، وذكره السيوطي في \"الدر المنثور\" ٢/ ٨٩، وعزاه إلى ابن حميد والبزار في \"المصنف\".\n(^٢) رواه ابن أبي شيبة ٧/ ١٦٠ (٣٤٨٥٢) كتاب: الزهد، كرم ربيع بن خيثم، وابن عبد البر في \"التمهيد\" ١/ ٢٠٤.\n(^٣) ورد بهامش الأصل ما نصه: ثم بلغ في الخامس عشر، كتبه مؤلفه.\n(^٤) \"رجال صحيح البخاري\" للكلاباذي ٢/ ٨٥٠ (١٤٣٢).\n(^٥) \"إيضاح الإشكال\" لابن طاهر المقدسي (٢٠٣).","vol":"10","page":436},{"text":"وأما ابن سعد (^١)، والعسكري، والطبراني (^٢)، والبيهقي (^٣)، وابن عبد البر (^٤)، وأبو نعيم (^٥)، وابن منده، وأبو حاتم بن حبان (^٦) فجعلوهما ثنتين، والله أعلم.\nالسابعة عشرة: قوله: فقال النبي - ﷺ -: \"زوجك وولدك\" إلى آخره ظاهره سماعها من رسول الله - ﷺ -، وقد ورد مصرحًا في البزار فقال لها النبي - ﷺ - لما دخلت عليه: \"صدق ابن مسعود\" الحديث. قال ابن القطان عقبها: تبين أن زينب سمعته من رسول الله - ﷺ -، ولكن لا ندري ممن تلقى ذَلِكَ أبو سعيد. وفي \"صحيح ابن خزيمة\" من حديث أبي سعيد المقبري عن أبي هريرة: \"تصدقي عليه وعلى بنيه فإنهم له موضع\" (^٧).\nالثامنة عشرة: استئذان النساء على الرجل وهو مع أهله وسؤاله قبل الإذن عمن يستأذن، وأنه إذا لم ينسب إليه من يستأذن، سأل أن ينسب، والزيانب: جمع زينب.\nالتاسعة عشرة: فيه اتخاذ العلي، وفي الترمذي من حديث ابن\n_________\n(^١) \"الطبقات الكبرى\" ٨/ ٢٩٠.\n(^٢) \"المعجم الكبير\" ٢٤/ ٢٦٣ حيث قال: رائطة بنت عبد الله؟؟؟ امرأة عبد الله بن مسعود. وأورد لها خمسة أحاديث، ثم ترجم في ٢٤/ ٢٨٣، فقال: زينت بنت أبي معاوية امرأة عبد الله بن مسعود. وأورد لها ستة عشر حديثًا.\n(^٣) انظر: \"معرفة السنن والآثار\" ٦/ ٢٠٦ - ٢٠٧ (٨٥٠٣، ٨٥٠٥).\n(^٤) انظر: \"الاستيعاب\" ٤/ ٤٠٥ (٣٣٨٧) و٤/ ٤١١ (٣٣٩٦).\n(^٥) انظر: \"معرفة الصحابة\" ٦/ ٣٣٣٠ (٣٨٧٣) و٦/ ٣٣٣٨ (٣٨٨٥).\n(^٦) انظر: \"صحيح ابن حبان\" ٥/ ٥٩٠ (٢٢١٢) و٥/ ٥٩٣ (٢٢١٥) و١٠/ ٥٦ - ٥٩ (٤٢٤٦ - ٤٢٤٨).\n(^٧) \"صحيح ابن خزيمة\" ٤/ ١٠٦ - ١٠٧ (٢٤٦١) كتاب: الزكاة، باب: استحباب إتيان المرأة زوجها وولدها بصدقة التطوع ....","vol":"10","page":437},{"text":"لهيعة، عن عمرو بن شعيب، عن أبيه، عن جده، عن النبي - ﷺ - أنه رأى في الحلي زكاة (^١). وفي إسناده مقال، ولا يصح في هذا الباب شيء عن رسول الله - ﷺ - (^٢)، وقال بعض الصحابة، ابن عمر وجابر وعائشة وأنس:\n_________\n(^١) \"سنن الترمذي\" (٦٣٧).\nولفظه: إن امرأتين أتتا رسول الله - ﷺ - وفي أيديهما سواران من ذهب فقال لهما: \" أتؤديان زكاته\"، قالتا: لا، قال: فقال لهما رسول الله - ﷺ -: \"أتحبان أن يسوركما الله بسوار من نار؟ \" قالتا: لا، قال: \"فأديا زكاته\".\nورواه أبو داود (١٥٦٣)، والنسائي ٥/ ٣٨ من طريق حسين المعلم، عن عمرو به بلفظ: أن امرأة [زاد النسائي من أهل اليمن] أتت رسول الله - ﷺ - ومعها ابنة لها وفي يد ابنها مسكتان غليظتان من ذهب، فقال لها: \"أتعطين زكاة هذا؟ \" فقالت: لا، قال: \"أيسرك ان يسورك الله بهما يوم القيامة سوارين من نار؟ \" قال: فخلعتهما فألقتهما إلى النبي - ﷺ -: وقالت: هما لله -﷿- ولرسوله.\n(^٢) هذا قول الترمذي. قال ابن القطان: الترمذي إنما ضعف هذا الحديث؛ لأنه وقع له من وراية ابن لهيعة عن عمرو، لا بعمرو بن شعيب. وصحح إسناد أبي داود والنسائي: \"بيان الوهم والإيهام\" ٥/ ٣٦٥ - ٣٦٦ (٢٥٣٩).\nوقال النووي في \"المجموع\" ٥/ ٥١٦: إسناد حسن، ورواه الترمذي من رواية ابن لهيعة، وهو ضعيف.\nوالحديث من طريق أبي داود والنسائي صححه أيضًا المصنف في \"البدر المنير\" ٥/ ٥٦٥ - ٥٦٦.\nوقال الحافظ في \"بلوغ المرام\" (٦٤١): رواه الثلاثة وإسناده قوي.\nوقال الألباني في \"صحيح أبي داود\" (١٣٩٦): إسناده حسن. وقال في \"الإرواء\" ٣/ ٢٩٦: إسناده إلى أبي داود والنسائي جيد.\nوالحديث رواه النسائي ٥/ ٣٨ عن عمرو بن شعيب، مرسل. وقال كما في \"تحفة الأشراف\" ٦/ ٣٠٩. وكما في \"البدر المنير\" ٥/ ٥٦٨، وفي \"الدراية\" ١/ ٢٥٩: المرسل أولى بالصواب.\nقال الحافظ: علة غير قادحة.\nوالحديث قد أعله بعض أهل العلم في مجمله تبعًا للترمذي، انظر ذلك مبينًا في \"البدر المنير\" ٥/ ٥٦٦ - ٥٦٨.","vol":"10","page":438},{"text":"ليس في الحلي زكاة (^١)، وبه يقول الشافعي ومالك وأحمد وإسحاق (^٢).\nقُلْتُ: وأسماء وعبد الله بن يزيد كما ذكره أحمد (^٣)، وحديث أم سلمة أنها كانت تلبس أوضاحًا من ذهب فسألت رسول الله - ﷺ -: أكنز هو؟ قال: \"لا إذا أديت زكاته فليس بكنز\" حديث حسن، وصححه الحاكم على شرط الشيخين (^٤)، وعن عائشة مثله وقال: صحيح على شرطهما (^٥)، وقد سلفت المسألة.\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ٢/ ٣٨٣ كتاب: الزكاة، من قال: ليس في الحلي زكاة، و\"مصنف عبد الرزاق\" ٤/ ٨١ - ٨٣ كتاب: الزكاة، باب: البر والحلي.\n(^٢) انتهى كلام الترمذي ٣/ ٢٠ - ٢١، وانظر: \"عيون المجالس\" ٢/ ٥٢٦، \"روضة الطالبين\" ٢/ ٢٦٠، \"المبدع\" ٢/ ٣٦٩.\n(^٣) هذِه العبارة فيها نظر؛ فليس لعبد الله بن يزيد في هذا الباب عند أحمد شيئًا، وإنما الحديث لأسماء بنت يزيد، رواه أحمد ٦/ ٤٦١ من طريق شهر بن حوشب عنها، قالت: دخلت أنا وخالتي على النبي - ﷺ - عليها أسورة من ذهب، فقال لنا: \"أتعطيان زكاته؟ \" قالت: فقلنا: لا، قال: \"أما تخافا أن يسوركما الله أسورة من نار، أديا زكاته\".\nقال الحافظ في \"الدراية\" ١/ ٢٥٩: في إسناده مقال.\n(^٤) \"المستدرك\" ١/ ٣٩٠.\nورواه أبو داود (٥٦٤). قال النووي في \"المجموع\" ٥/ ٥١٦ - ٥١٧: إسناده حسن.\nوقال الحافظ في \"الدراية\" ١/ ٢٥٩: قواه ابن دقيق العيد.\nوحسنه الألباني في \"صحيح أبي داود\" وانظر: \"الصحيحة\" (٥٥٩).\n(^٥) \"المستدرك\" ١/ ٣٨٩ - ٣٩٠.\nورواه أبو داود (١٥٦٥).\nقال الحافظ: إسناده على شرط الصحيح. وقال في \"الدراية\" ١/ ٢٥٩: قال ابن دقيق العيد: على شرط مسلم.\nوأعله بعض أهل العلم. انظر: \"البدر المنير\" ٥/ ٥٨٣ - ٥٨٤.\nوقال الألباني في \"صحيح أبي داود\" (١٣٩٩٨)، وفي \"الإرواء\" ٣/ ٢٩٧: إسناده صحيح على شرط الشيخين.","vol":"10","page":439},{"text":"العشرون: فتوى العالم مع وجود أعلم منه، وأرادت التثبت مع قول ابن مسعود ممن هو أعلم منه.\nالحادية بعد العشرين: قوله - ﷺ - لها: \"زوجك وولدك أحق من تصدقت به عليهم\" قال ابن التين: لم يخص فرضًا من تطوع. قال ابن أبي ذئب وسفيان وأهل المشرق: تعطي المرأة زوجها الفقير من زكاتها (^١).\nوقال ابن حبيب عن مالك: لا يجزئها. وقال أشهب: إن صرف ذَلِكَ في منافعها لم يجزئها، وإلا أجزأها، وبه قال ابن حبيب (^٢).\nالثانية بعد العشرين: قال أبو عبيد القاسم بن سلام في تفسير هذا الحديث في قولها: (فزعم ابن مسعود أنه وولده أحق من تصدقت به عليهم) أُراهم أولاد ابن مسعود من غيرها؛ لأنهم أجمعوا أن المرأة لا تعطي صدقتها بنيها، والذي زعم أنه إجماع ليس كذلك كما قال ابن التين؛ لأن مالكًا ومن اقتدى به يقولون: من لا تلزم نفقته إن أُعطِي من الصدقة أجزأ (^٣).\nوالأم لا يلزمها نفقة الولد، ويرد عليه أيضًا قوله - ﵇ -: \"زوجك وولدك\" إلى آخره، وخاطبها بذلك فدل على أنهم ولدها وكذلك في الحديث الآتي بعده: أيجزئ عني أن أنفق على زوجي وأيتام لي في حجري؟\nوقال الإسماعيلي: حديث أبي سعيد هذا فيه نظر، فإن في حديث زينب: وأيتام في حجرها؟ وفي بعض الحديث: وولد ابن مسعود. كأنهم\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٢٩٥.\n(^٢) انظر: \"المنتقى\" ٢/ ١٥٦.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٩٤.","vol":"10","page":440},{"text":"من غيرها، وفي الجملة: لا يجوز صرف الزكاة من سهم الفقراء من الرجل إلى ولده وهو يعلم، فإن كان معنى الخبر على ما روي: \"ما أنفقه المسلم فهو له صدقة حتَّى اللقمة ترفعها إلى فيك\" (^١)\nفهذا محتمل ويحتمل أن تكون النفقة على أبي الصغار دون أنفسهم، فإذا كان الأب لا مال له ينفق عليهم، كان للأم أن تتصدق عليه وعليهم، أو تعطيه لينفق هو على نفسه وعليهم، يدل على ذَلِكَ حديث أم سلمة من عند البخاري: أُنفق على بني أبي سلمة إنما هم بني (^٢)؟\nوفي \"معجم الطبراني\": أيجزئ أن أجعل صدقتي فيك وفي بني أخي أيتام؟ الحديث (^٣)، وفي رواية: يا رسول الله، هل لي من أجر أن أتصدق على ولد عبد الله من غيري. وإسنادهما جيد (^٤)، وللبيهقي: كنت أعول عبد الله ويتامى في حجري (^٥).\nوقال أبو طالب: سئل أبو عبد الله: أتعطي المرأة زوجها من الزكاة؟ قال: لا أحب أن تعطيه، قيل له: فامرأة ابن مسعود أليس أمرها النبي - ﷺ - أن تعطيه؟! قال: ذاك صدقة ليس من الزكاة، ثم حسبته إن شاء\n_________\n(^١) قال ابن رجب الحنبلي: هذا اللفظ غير معروف، إنما المعروف قول النبي - ﷺ -: \"إنك لن تنفق نفقة تبتغي بها وجه الله إلا أُجرْت عليها، حتى اللقمة ترفعها إلى في امرأتك\". اهـ. \"جامع العلوم والحكم\" ٢/ ٦٥ بتصرف.\nقلت: حديث سعد هذا سلف برقم (٥٦) كتاب: الإيمان، باب: ما جاء أن الأعمال بالنية والحسبة، ولكل امرئ ما نوى، ورواه مسلم (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث- مطولًا.\n(^٢) سيأتي برقم (١٤٦٧) كتاب: الزكاة، باب: الزكاة على الزوج والأيتام في الحجر.\n(^٣) \"المعجم الكبير\" ٢٤/ ٢٨٥ (٧٢٥).\n(^٤) \"المعجم الكبير\" ٢٤/ ٢٨٦ (٧٢٨).\n(^٥) \"السنن الكبرى\" ٤/ ١٧٨ كتاب: الزكاة، باب: الاختيار في الصدقة.","vol":"10","page":441},{"text":"الله، قال: لم يروه إلا إبراهيم النخعي من الزكاة، وفي موضع آخر قال: وقد قال بعض الناس: فيه من الزكاة وما هو عندي بمحفوظ.\nقال ابن المنذر: أجمع أهل العلم على أنه لا يجوز لأحد دفع الزكاة إلى أبيه وجده وإن علا، ولا إلى ولده وولد ولده وإن سفل، ومن سواهم يجوز دفعها إليهم (^١)، وهو أفضل، وأجمعوا أنه لا يعطي زوجته من الزكاة (^٢)، ولا تدفع المرأة لزوجها عند أبي حنيفة ومالك (^٣)، وقد أسلفنا قول أحمد.\nوقال الشافعي وأبو يوسف ومحمد وأشهب وأبو ثور وأبو عبيد وابن المنذر وابن حزم: يجوز (^٤)، محتجين بحديث زينب، وبما رواه الجوزجاني عن عطاء قال: أتت رسول الله - ﷺ - امرأة فقالت: يا رسول الله، إن علي نذرًا أن أتصدق بعشرين درهمًا، وإن لي زوجًا فقيرًا أفيجزئ عني أن أعطيه؟ قال: \"نعم لك كفلان من الأجر\"، وحديث زينب في التطوع لقولها: وعندي حلي لي فأردت أن أتصدق به. ولا تجب الصدقة في الحلي عند بعض العلماء، ومن يجيزه لا يكون الحلي كله زكاة، إنما يجب جزء منه، وقال - ﷺ -: \"زوجك وولدك أحق من تصدقت عليهم\" والولد لا تدفع إليه الزكاة إجماعًا. انتهى كلامه.\nوقد أسلفنا كلام ابن التين عن مالك وأن الأم لا يلزمها نفقة الولد، أي: لقوله تعالى: ﴿وَعَلَى المَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالمَعْرُوفِ﴾ [البقرة: ٢٣٣]\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٥٧.\n(^٢) المصدر السابق ص ٥٨.\n(^٣) انظر: \"الأصل\" ٢/ ١٤٨، \"الهداية\" ١/ ١٢٢، \"عيون المجالس\" ٢/ ٥٩٥.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٨٠، \"المنتقى\" ٢/ ١٥٦، \"البيان\" ٣/ ٤٤٤، \"المحلى\" ٦/ ١٥٢.","vol":"10","page":442},{"text":"وقد جاء أنهم أولاده من غيرها فنسبتهم إليها مجازًا؛ لأنهم في مؤنتها، واحتج من جوز ذَلِكَ بأنه داخل في جملة الفقراء الذين تحل لهم الصدقة، ولأن كل من لا يلزم الإنسان نفقته جائز أن يضع فيه الزكاة، والمرأة لا تلزمها النفقة على زوجها ولا على بنيه.\nالثالثة بعد العشرين: فيه اتخاذ البساتين والعقار، قال ابن عبد البر: وفيه رد؛ لما يروى عن ابن مسعود أنه قال: لا تتخذوا الضيعة فترغبوا في الدنيا. قال: ولا خلاف أن كسب العقار مباح إذا كان حلالًا، ولم يكن بسبب ذل ولا صغار، فإن ابن عمر كره كسب أرض الخراج ولم ير شراءها، وقال: لا تجعل في عنقك صغارًا (^١).\nالرابعة بعد العشرين: إباحة استعذاب الماء وتفضيل بعضه على بعض؛ لقوله: ويشرب من ماء فيها طيب.\nالخامسة بعد العشرين: فيه دلالة للمذهب الصحيح أنه يجوز أن يقال: إن الله ﷻ يقول، كما يقال: إن الله تعالى قال، خلافًا لما قاله مطرف بن عبد الله بن الشخير إذ قال: لا يقال: الله تعالى يقول، إنما يقال: قال، أو: الله -﷿- قال، كأنه ينحو إلى استئناف القول، وقول الله تعالى قديم، وكأنه ذهل عن قوله: ﴿وَاللهُ يَقُولُ الحَقَّ وَهُوَ يَهْدِي السَّبِيلَ﴾ (^٢) [الأحزاب: ٤].\nالسادسة بعد العشرين: قوله: (ضعها حيث أراك الله). فيه: مشاورة أهل العلم والفضل في كيفية وجوه الطاعات وغيرها والإنفاق من المحبوب.\n_________\n(^١) \"التمهيد\" ١/ ٢٠١.\n(^٢) انظر: \"المجموع\" ٢/ ١٩٧.","vol":"10","page":443},{"text":"السابعة بعد العشرين: قوله: \"وقد سمعت ما قُلْت\" بوب عليه البخاري في الوكالة باب: إذا قال الرجل لوكيله: ضعه حيث أراك الله، وقال الوكيل: قد سمعت (^١)، قال المهلب: دل على قبوله - ﷺ - ما جعل إليه أبو طلحة، ثم رد الوضع فيها إلى أبي طلحة بعد مشورته عليه في من يضعها.\nوفيه: أن الوكالة لا تتم إلا بالقبول، وقد ذكر إسماعيل القاضي في \"مبسوطه\" عن القعنبي بسنده سواء.\nوفيه: أنه - ﷺ - قسمها في أقاربه وبني عمه، يعني: أقارب أبي طلحة لا خلاف في ذَلِكَ.\nقال أبو عمر: وهو المحفوظ عند العلماء، وأضاف القسم في ذَلِكَ إلى الشارع؛ لأنه الآمر به (^٢).\nالثامنة بعد العشرين: قوله: (أفعل يا رسول الله) ضبطه ابن التين. في غير هذا الباب بضم اللام، قال: وهو فعل مستقبل مرفوع، ويحتمل كما قال النووي أن يكون: أفعل أنت ذاك فقد أمضيته على ما قُلْت فجعله أمرًا. واختلف الفقهاء إذا قال الرجل لآخر: خذ هذا المال فاجعله حيث أراك الله من وجوه الخير، قال مالك في \"المدونة\": لا يأخذ منه شيئًا، وإن كان فقيرًا. وقال آخرون: يأخذ منه كنصيب أحد الفقراء. وقال آخرون: جائز له أن يأخذه كله إذا كان فقيرًا.\n_________\n(^١) سيأتي برقم (٢٣١٨).\n(^٢) \"التمهيد\" ١/ ١٩٩.","vol":"10","page":444},{"text":"<span data-type='title' id=toc-1161>٤٥ - باب لَيْسَ عَلَى المُسْلِمِ فِي فَرَسِهِ صَدَقَةٌ</span>\n١٤٦٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ سُلَيْمَانَ بْنَ يَسَارٍ عَنْ عِرَاكِ بْنِ مَالِكٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ عَلَى المُسْلِمِ فِي فَرَسِهِ وَغُلَامِهِ صَدَقَةٌ\". [١٤٦٤ - مسلم: ٩٨٢ - فتح: ٣/ ٣٢٦]\nذكر فيه حديث عراك بن مالك، عن أبي هريرة: قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ عَلَى المُسْلِمِ فِي فَرَسِهِ وَلا غُلَامِهِ صَدَقَة\".","vol":"10","page":445},{"text":"<span data-type='title' id=toc-1162>٤٦ - باب لَيْسَ عَلَى المُسْلِمِ فِي عَبْدِهِ صَدَقَةٌ</span>\n١٤٦٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ خُثَيْمِ بْنِ عِرَاكٍ قَالَ: حَدَّثَنِي أَبِي عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا وُهَيْبُ بْنُ خَالِدٍ، حَدَّثَنَا خُثَيْمُ بْنُ عِرَاكِ بْنِ مَالِكٍ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيْسَ عَلَى المُسْلِمِ صَدَقَةٌ فِي عَبْدِهِ وَلَا فَرَسِهِ\". [انظر: ١٤٦٣ - مسلم: ١٨٢ - فتح: ٣/ ٣٢٧]\nذكر فيه الحديث المذكور (^١) من طريقين بلفظ: \"لَيْسَ عَلَى المُسْلِمِ صَدَقَة فِي عَبْدِهِ وَلَا فَرَسِهِ\".\nهذا الحديث أخرجه من حديث خثيم بن عراك عن أبيه، عن أبي هريرة به، وليس له عنده سواه -أعني خثيم-، عن أبيه عنه، وأخرجه مسلم والأربعة بلفظ: \"ليس على المسلم في عبده ولا فرسه صدقة\" (^٢).\nوفي لفظ له -وهو من أفراده-: \"ليس في العبد صدقة إلا صدقة الفطر\" (^٣) ولأبي داود: \"إلَّا زكاة الفطر في الرقيق\" (^٤).\nولابن وهب: \"لا صدقة على الرجل في خيله ولا في رقيقه\" (^٥).\nولابن أبي شيبة: \"ولا وليدته\" (^٦).\n_________\n(^١) بعدها في الأصل: (الشافعي مرفوعًا) وكتب فوقها: لا … إلى.\n(^٢) \"صحيح مسلم\" (٩٨٢) كتاب: الزكاة، باب: لا زكاة على المسلم في عبده وفرسه.\n(^٣) \"صحيح مسلم\" (٩٨٢) كتاب: الزكاة، باب: لا زكاة على المسلم في عبده وفرسه.\n(^٤) \"سنن أبي داود\" (١٥٩٤) كتاب: الزكاة، باب: صدقة الرقيق.\n(^٥) \"موطأ ابن وهب\" ص ٧٢ (١٨٩).\n(^٦) \"المصنف\" ٢/ ٣٨٠ (١٠١٣٩) كتاب: الزكاة، ما قالوا في زكاة الخيل.","vol":"10","page":446},{"text":"وهو مُقتضٍ لنفي كل صدقة من هذا الجنس إلا ما دل الدليل عليه، وذهب مالك، والشافعي، وأحمد إلى أنه لا زكاة في الخيل (^١). ورُوي ذلك عن علي، وابن عمر، وهو قول النخعي، وسعيد بن المسيب، وعمر بن عبد العزيز، ومكحول، والشعبي -فيما ذكره ابن أبي شيبة- (^٢) وعطاء، والحسن البصري، والحكم، والثوري، والأوزاعي، والليث، وأبي يوسف، ومحمد، وأبي ثور (^٣). وخالف الجماعةَ أبو حنيفة، وزفر فقالا: في كل فرس دينار إذا كانت ذكورًا وإناثًا سائمة، وإن شاء قوَّمها وأعطى عن كل مائتي درهم خمسة دراهم (^٤).\nدليل الجماعة هذا الحديث، وقد أخرجه مالك في \"الموطأ\"، والستة كما تقدم (^٥).\nوكذا خالف في العبد كما قال الداودي: خالف الكوفي سائر العلماء في الفرس والعبد وقال: فيهما الصدقة، وغيره قال: لا خلاف أنه ليس في رقاب العبيد زكاة.\n_________\n(^١) انظر: \"المعونة\" ١/ ٢٤٤، \"الأم\" ٢/ ٢٢، \"المغني\" ٤/ ٦٦.\n(^٢) \"المصنف\" ٢/ ٣٨١ (١٠١٤٥ - ١٠١٤٨، ١٠١٥٠) كتاب: الزكاة، ما قالوا في زكاة الخيل.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٢١، \"المجموع\" ٥/ ٣١١.\n(^٤) انظر: \"تحفة الفقهاء\" ١/ ٢٩٠ - ٢٩١، \"البناية\" ٣/ ٣٩٦.\n(^٥) \"الموطأ\" ١/ ٢٨٧ (٧٣٤) كتاب: الزكاة، باب: صدقة الرقيق والعسل والخيل، وسلف برقم (١٤٦٣)، ورواه مسلم (٩٨٢)، وأبو داود (١٥٩٥) كتاب: الزكاة، باب: صدقة الرقيق، والترمذي (٦٢٨) كتاب: الزكاة، باب: ما جاء في الخيل والرقيق صدقة، والنسائي ٥/ ٣٦ كتاب الزكاة، باب: زكاة الرقيق، وابن ماجة (١٨١٢) كتاب: الزكاة، باب: صدقة الخيل والرقيق.","vol":"10","page":447},{"text":"قال أبو عبد الملك: هذا الحديث أصل في المقتنيات كلها أنه لا صدقة فيها.\nوأصل الحلي إذا اقتني لا زكاة فيه، واحتج به داود على أن العروض لا زكاة فيها وإن أريد بها التجارة، وكذلك استثنى في رواية زكاة الفطر؛ لما كانت واجبة، وفي \"الأسرار\" للدبوسي: لما سمع زيد ابن ثابت حديث أبي هريرة هذا قال: صدق رسول الله - ﷺ -، ولكنه أراد فرس الغازي، وأما ما طلب نسْلها ورِسْلها، ففيها الزكاة في كل فرس دينار، أو عشرة دراهم. قال أبو زيد: ومثل هذا لا نعرفه قياسًا، فثبت أنه مرفوع. قُلْتُ حتَّى يثبت الأصل.\nوقال ابن عبد البر في حديث أبي هريرة: رواه حبيب كاتب مالك، عن مالك، عن عبد الله بن دينار، عن ابن عمر، فأخطأ، وكان كثير الخطأ، وأخطأ فيه أيضًا يحيى بن يحيى -يعني: الأندلسي- فأسقط سليمان بين ابن دينار وعراك.\nوأما حديث مالك (^١) عن ابن شهاب، عن سليمان بن يسار أن عمر وأبا عبيدة أبيا عن ذَلِكَ، ففيه دلالة واضحة على المنع، وهذا يعارض ما روي عن عمر في زكاة الخيل، قال: ولا أعلم أحدًا من فقهاء الأمصار أوجبها في الخيل إلا أبا حنيفة.\nوحجته ما رواه عبد الرزاق عن عمر (^٢)، وحديث مالك يرده ويعارضه فتسقط الحجة (^٣).\nقُلْتُ: وفي \"مستدرك الحاكم\" ما أخرجه أحمد أن عمر جاءه ناس\n_________\n(^١) ورد في هامش الأصل ما نصه: منقطع.\n(^٢) \"المصنف\" ٤/ ٣٥ - ٣٦ (٦٨٨٧ - ٦٨٨٩) كتاب: الزكاة، باب: الخيل.\n(^٣) \"الاستذكار\" ٩/ ٢٨٠ - ٢٨١.","vol":"10","page":448},{"text":"من أهل الشام فقالوا: إنا أصبنا أموالًا وخيلًا ورقيقًا نحب أن يكون لنا فيها زكاة، فاستشار أصحاب محمد - ﷺ - فقالوا: حسن وفيهم علي. فقال: هو حسن إن لم يكن جزية راتبة يؤخذون بها فعدل. ثم قال: هذا حديث صحيح الإسناد إلا أن الشيخين لم يخرجا عن حارثة بن مضرب -يعني: أحد رواته- وإنما ذكرته في هذا الموضع للمحدثات الراتبة التي فرضت في زماننا على المسلمين (^١).\nوأما ما رواه البغوي في \"معجمه\" عن مرثد بن ربيعة (اليزني) (^٢) قال: سألت رسول الله - ﷺ - عن الخيل فيها شيء؟ قال: \"لا، إلا ما كان منها للتجارة\" (^٣) فآفته الشاذكوني (^٤). وأما حديث أبي يوسف، عن غورك ابن الحصرم، عن جعفر بن محمد، عن أبيه، عن جابر مرفوعًا: \"في الخيل السائمة في كل فرس دينار\" (^٥) قال الدارقطني: تفرد به غُورك،\n_________\n(^١) \"المستدرك\" ١/ ٤٠٠ - ٤٠١ كتاب: الزكاة، \"المسند\" ١/ ١٤.\n(^٢) كذا بالأصل، وفي مصادر الترجمة: العبدي.\n(^٣) \"معجم الصحابة\" ٥/ ٤٣٤.\n(^٤) وقال البغوي: وما بلغني هذا الحديث إلا من هذا الوجه الذي رواه سليمان بن داود الشاذكوني، وقد رماه الأئمة بالكذب.\n(^٥) روه الطبراني في \"الأوسط\" ٧/ ٣٣٨ (٧٦٦٥)، الدارقطني في \"سننه\" ٢/ ١٢٥ - ١٢٦ كتاب: الزكاة، باب: زكاة مال التجارة وسقوطها عن الخيل والرقيق، والبيهقي في \"سننه\" ٤/ ١١٩ كتاب: الزكاة، باب: من رأى في الخيل صدقة، وفي \"معرفة السنن والآثار\" ٦/ ٩٥ (٨١١٩) كتاب: الزكاة، باب: لا صدقة في الخيل، والخطيب في \"تاريخ بغداد\" ٧/ ٣٩٧ - ٣٩٨، وابن الجوزي في \"العلل المتناهية\" ٢/ ٥ (٨١٩) وقال: هذا حديث لا يصح، وغورك ليس بشيء، وقال الدارقطني: هو ضعيف جدًا.\nوذكره الهيثمي في \"مجمع الزوائد\" ٣/ ٦٩ وعزاه للطبراني وقال: فيه: الليث بن حماد وغورك، وكلاهما ضعيف، وقال ابن حجر في \"تلخيص الحبير\" إسناده ضعيف جدًا، وانظر: \"الضعيفة\" ٩/ ١٨ (٤٠١٤).","vol":"10","page":449},{"text":"وهو ضعيف جدًّا (^١).\nقال البيهقي: ولو كان صحيحًا عند أبي يوسف لم يخالفه (^٢). وقد قال بقول أبي حنيفة زفر، وقبلهما حماد بن أبي سليمان، وفي \"الروضة\"، وإبراهيم النخعي.\nوحديث علي مرفوعًا: \"عفوت عن صدقة الخيل والرقيق\" صححه البخاري من طريقيه فيما سأله الترمذي (^٣). وحديث عمرو بن حزم (^٤)، عن أبيه، عن جده مرفوعًا: \"ليس في عبد مسلم ولا في فرسه شيء\" (^٥) دالَّان للجماعة.\nواحتج لأبي حنيفة أيضًا بحديث أبي هريرة: \"الخيل لثلاثة: لرجل أجر، ولرجل ستر، وعلى رجل وزر، فأما التي هي له ستر يتخذها تكرمًا وتجملًا، ولم ينس حق الله في ظهورها وبطونها وعسرها ويسرها\" (^٦).\nوقد أنصف الطحاوي فقال: كل ما سلف أن ما أخذ عمر منهم لم يكن زكاة، ألم تر أن اللذين كانا قبل -يعني: رسول الله والصديق- لم يأخذا منها صدقة ولم ينكر على عمر ما قال من ذَلِكَ أحدٌ من الصحابة،\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٢٦.\n(^٢) \"سنن البيهقي\" ٤/ ١١٩.\n(^٣) \"سنن الترمذي\" (٦٢٠) كتاب: الزكاة، باب: ما جاء في زكاة الذهب والورق، وقد تقدم تخريجه والكلام عليه.\n(^٤) ورد في هامش الأصل ما نصه: صوابه: أبي بكر بن محمد بن عمرو بن حزم.\n(^٥) رواه الحاكم في \"المستدرك\" ١/ ٣٩٥ - ٣٩٧ كتاب: الزكاة، والبيهقي في \"سننه\" ٤/ ٨٩ كتاب: الزكاة، باب: كيف فرض الصدقة، و٤/ ١١٨ كتاب: الزكاة، باب: لا صدقة في الخيل، وضعفه الألباني في \"ضعيف الجامع\" (٢٣٣٣).\n(^٦) سيأتي برقم (٢٨٦٠) كتاب: الجهاد والسير، باب: الخيل لثلاثة، ورواه مسلم (٩٨٧) كتاب: الزكاة، باب: إثم مانع الزكاة.","vol":"10","page":450},{"text":"وذكر قول عمر السالف أنه إنما أخذ ذَلِكَ بسؤالهم إياه، وأن لهم منع ذَلِكَ متى أحبوا، ثم سلك عمر بالعبيد في ذَلِكَ مسلك الخيل، ولم يدل ذَلِكَ أن العبيد الذين لغير التجارة تجب فيهم الصدقة، وإنما كان ذَلِكَ على التبرع من مواليهم لإعطاء ذَلِكَ (^١).\nوالأمة مجمعة على أنه لا زكاة في العبيد غير زكاة الفطر إذا كانوا للقنية، فإن كانوا للتجارة فالزكاة في أثمانهم، ويلزم تقويمهم كالعروض.\nوأما حديث أبي هريرة: \"ولم ينس حق الله\" (^٢) فإنه يجوز أن يكون ذَلِكَ الحق حقًّا سوى الزكاة، فإنه روي ذَلِكَ عن رسول الله - ﷺ -: \"في المال حق سوى الزكاة\" (^٣) لكنه ضعيف كما تقدم، وأيضًا الحديث في الخيل المرتبطة لا السائمة.\nوأيضًا حديث جابر مرفوعًا: \"إن حق الإبل إطراق فحلها، وإعارة دلوها ومنحة سمينها\" (^٤) فيحتمل أن يكون كذلك في الخيل، ومن جهة النظر أن من أوجبها لا يوجبونها حتَّى تكون ذكورًا وإناثًا، ويلتمس صاحبها نسلها، ولا يجب في ذكورها خاصة، ولا في إناثها خاصة.\nوكانت الزكاوات المتفق عليها في المواشي تجب في الإبل، والبقر، والغنم ذكورًا كانت كلها أو إناثًا، فلما استوى حكم الذكور خاصة في ذَلِكَ، وحكم الإناث خاصة، وحكم المجموع، وكانت الذكور من الخيل خاصة، والإناث منها خاصة لا تجب فيها زكاة.\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٢٨.\n(^٢) سبق تخريجه.\n(^٣) سبق تخريجه.\n(^٤) رواه مسلم (٩٨٨) كتاب: الزكاة، باب: إثم مانع الزكاة.","vol":"10","page":451},{"text":"قال الطحاوي والطبري: والنظر أن الخيل في معنى البغال والحمير التي قد أجمع الجميع أن لا صدقة فيها، ورد المختلف في ذَلِكَ إلى المتفق عليه إذا اتفق في المعنى أولى (^١).\nفرع:\nفي الحديث جواز قول: غلام فلان. وجواز قول: عبد فلان. وفي البخاري: نهى رسول الله - ﷺ - أن يقول الرجل عبدي وأمتي، وليقل: فتاي وفتاتي (^٢) (^٣).\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٢/ ٢٩ - ٣٠.\n(^٢) ورد في هامش الأصل ما نصه: آخر ٧ من ٨ من تجزئة المصنف.\n(^٣) سيأتي برقم (٢٥٥٢) كتاب: العتق، باب: كراهية التطاول على الرقيق.","vol":"10","page":452},{"text":"<span data-type='title' id=toc-1163>٤٧ - باب الصَّدَقَةِ عَلَى اليَتَامَى</span>\n١٤٦٥ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ هِلَالِ بْنِ أَبِي مَيْمُونَةَ، حَدَّثَنَا عَطَاءُ بْنُ يَسَارٍ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - يُحَدِّثُ أَنَّ النَّبِيَّ - ﷺ - جَلَسَ ذَاتَ يَوْمٍ عَلَى المِنْبَرِ وَجَلَسْنَا حَوْلَهُ فَقَالَ: \"إِنِّي مِمَّا أَخَافُ عَلَيْكُمْ مِنْ بَعْدِي مَا يُفْتَحُ عَلَيْكُمْ مِنْ زَهْرَةِ الدُّنْيَا وَزِينَتِهَا\". فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ أَوَ يَأْتِي الخَيْرُ بِالشَّرِّ فَسَكَتَ النَّبِيُّ - ﷺ - فَقِيلَ لَهُ: مَا شَأْنُكَ تُكَلِّمُ النَّبِيَّ - ﷺ - وَلَا يُكَلِّمُكَ؟ فَرَأَيْنَا أَنَّهُ يُنْزَلُ عَلَيْهِ. قَالَ: فَمَسَحَ عَنْهُ الرُّحَضَاءَ، فَقَالَ: \"أَيْنَ السَّائِلُ؟ \" وَكَأَنَّهُ حَمِدَهُ. فَقَالَ: \"إِنَّهُ لَا يَأْتِي الخَيْرُ بِالشَّرِّ، وَإِنَّ مِمَّا يُنْبِتُ الرَّبِيعُ يَقْتُلُ أَوْ يُلِمُّ، إِلاَّ آكِلَةَ الخَضْرَاءِ، أَكَلَتْ حَتَّى إِذَا امْتَدَّتْ خَاصِرَتَاهَا اسْتَقْبَلَتْ عَيْنَ الشَّمْسِ، فَثَلَطَتْ وَبَالَتْ وَرَتَعَتْ، وَإِنَّ هَذَا المَالَ خَضِرَةٌ حُلْوَةٌ، فَنِعْمَ صَاحِبُ المُسْلِمِ مَا أَعْطَى مِنْهُ المِسْكِينَ وَاليَتِيمَ وَابْنَ السَّبِيلِ -أَوْ كَمَا قَالَ النَّبِيُّ - ﷺ - وَإِنَّهُ مَنْ يَأْخُذُهُ بِغَيْرِ حَقِّهِ كَالَّذِي يَأْكُلُ وَلَا يَشْبَعُ، وَيَكُونُ شَهِيدًا عَلَيْهِ يَوْمَ القِيَامَةِ\". [انظر: ٩٢١ - مسلم: ١٠٥٢ - فتح: ٣/ ٣٢٧].\nذكر فيه حديث أَبَي سَعِيدٍ الخُدْرِيِّ أَنَّه - ﵇ - جَلَسَ ذَاتَ يَوْمٍ عَلَى المِنْبَرِ ..\nوذكر الحديث: \"وَإِنَّ هذا المَالَ خَضِرَةٌ حُلْوَةٌ، فَنِعْمَ صَاحِبُ المُسْلِم مَا أَعْطَى مِنْهُ المِسْكِينَ وَاليَتِيمَ وَابْنَ السَّبِيلِ -أَوْ كَمَا قَالَ النَّبِيُّ - ﷺ - وَإِنَّه مَنْ يَأْخُذُهُ بِغَيْرِ حَقِّهِ كَالَّذِي يَأكلُ وَلَا يَشْبَعُ، وَيَكُونُ شَهِيدًا عَلَيْهِ يَوْمَ القِيَامَةِ\".\nالشرح:\nهذا الحديث ذكره البخاري في موضع آخر بلفظ: \"أخوفُ ما أخافُ عليكم ما يخرج الله لكم من زهرةِ الدنيا\" قالوا: وما زهرةُ الدنيا يا رسول","vol":"10","page":453},{"text":"الله؟ قال: \"بركاتُ الأرض\" وفي آخره: \"فمَنْ أخَذَهُ بحقِهِ ودفعه في حقه فنعم المعونة هو، ومن أخذه .. \" الحديث (^١). وفي لفظ: \"أين السائل آنفًا؟ أو خير هو -ثلاثًا- إن الخير لا يأتي إلا بالخير\" (^٢).\nإذا تقرر ذَلِكَ فالكلام عليه من وجهين:\nأولهما: في ألفاظه: \"زَهْرَةِ الدُّنْيَا\": يقال لحسن الدنيا وبهجتها\nالزهرة والزهراء مأخوذ من زهرة الأشجار، وهو ما يصفر من نوارها، قاله في \"الموعب\"، والنور: قال ابن الأعرابي: هو الأبيض منها.\nوقال أبو حنيفة: الزهر والنور سواء. وفي \"مجمع الغرائب\": هو ما يزهر منها من أنواع المتاع والعين، والثياب، والزرع، وغيرها بما يغتر الخلق بحسنها مع قلة بقائها.\nوفي \"المحكم\": زَهْرَة الدنيا وزَهَرَتُها (^٣).\nو(الرُّحَضَاءَ): العرق الشديد، قال ابن بطال: عرق الحمى، وقد رحض ورحضت الثوب: غسلته (^٤). ورحض الرجل إذا أصابه ذَلِكَ فهو رحيض ومرحوض. وعبارة الخطابي: الرحضاء: عرق يرحض الجلد لكثرته (^٥).\nوقوله: (\"أَوَيَأتِي الخَيْرُ بِالشَّرِّ؟ \") هو بهمزة الاستفهام، وواو العطف -الواقعة بعدها- المفتوحة على الرواية الصحيحة، مُنكرًا على\n_________\n(^١) هذا اللفظ عند مسلم (١٠٥٢) كتاب: الزكاة، باب: تخوف ما يخرج من زهرة الدنيا -أما لفظ البخاري: \"إن أكثر ما أخاف عليكم .. \" الحديث سيأتي برقم (٦٤٢٧) كتاب: الرقاق، باب: ما يحذر من زهرة الدنيا والتنافي فيها.\n(^٢) سيأتي برقم (٢٨٤٢) كتاب: الجهاد والسير، باب: فضل النفقة في سبيل الله.\n(^٣) \"المحكم\" ٤/ ١٦٤.\n(^٤) \"شرح ابن بطال\" ٣/ ٤٨٨.\n(^٥) \"أعلام الحديث\" ٢/ ٧٩٣.","vol":"10","page":454},{"text":"من توهم أنه لا يحصل منه شر أصلًا لا بالذات ولا بالعرض، نعم قد يعرض له ما يجعله شرًا إذا أسرف فيه ومنع من حقه.\nوقوله: (\"وَإِنَّ مِمَّا يُنْبِتُ الرَّبِيعُ\") قال القزاز: هذا حديث جرى فيه البخاري على عادته في الاختصار والحذف؛ لأن قوله: فرأينا يُنْزَل عليه، يريد: الوحي.\nوقوله: (\"وَإِنَّ مِمَّا يُنْبِتُ الرَّبِيعُ يَقْتُلُ أَوْ يُلِمُّ\") حذف (ما) قبل يقتل وحذف حبطا، والحديث: \"إن مما ينبت الربيع ما يقتل حبطا أو يلم\" فحذف حبطا، وحذف (ما). قال القزاز: وقد رويناه بها.\nقال ابن دريد في \"وشاحه\": هذا من الكلام الفرد الموجز الذي لم يسبق إليه، وهو أكثر من سبعين لفظة، ذكرها مفصلة، وروايته فيه (لما) بلام وما.\nوقوله: (\"إِلَّا آكِلَةَ الخَضْرَ\") يعني: التي تخرج مما جمعت منه ورعت، وما ينفعها إخراجه مما لو أمسكه؛ لضره إثمه كما يضر التي رعت لو أمسكت البول والغائط ولم تخرجه. ويبين هذا المعنى قوله - ﵇ - في المال: \"فنعم صاحب المسلم ما أعطى منه المسكين وابن السبيل\" وفي هذا تفضيل المال.\nوقال الخطابي: الخضر ليس من أحرار البقول التي تستكثر منه الماشية فتنهكه أكلًا، ولكنه من الجنْبَة التي ترعاها بعد هيج العشب ويبسه، وأكثر ما رأيت العرب تقول: الخضر لما اخضر من الكلأ الذي لم يصفر، والماشية من الإبل ترتع منه شيئًا فشيئًا فلا تستكثر منه فلا تحبط بطونها عليه. وقد ذكره طرفة وبين أنه نبت في الصيف فقال:","vol":"10","page":455},{"text":"إذا أنبتا الصيف عساليج الخضر.\nوالخضر من كلأ الصيف وليس من أحرار بقول الربيع، والنعم لا تستوكله ولا تحبط بطونها عليه (^١).\nوقال أبو عبد الملك: يريد لو استوفت نبت الربيع ربما قتلها، وهو خير، وكذلك المال إذا منع منه فإنه يهلكه وهو خير أيضًا. وقال غيره: أراد بآكلة الخضر المقتصد على قدر الكفاية من الدنيا، فضربه - ﵇ - مثلًا لمن يقتصد في أخذ الدنيا وجمعها، ولا يحمله الحرص على أخذها بغير حقها، فهو ناج من وبالها كما نجت آكلة الخضر، ألا تراه قال: \"أكلت حتَّى امتدت خاصرتاها استقبلت عين الشمس؛ فثلطت وبالت\" أراد أنها شبعت منه بركت مستقبلة الشمس؛ تستمرئ بذلك ما أكلت وتجتر وتثلط، فإذا ثلطته فقد زال عنها الحبط وهو انتفاخ البطن من داءٍ يصيب الآكل، وإنما يحبط الماشية؛ لأنها لا تثلط، ولا تبول، ومنه قوله تعالى: ﴿حَبِطَتْ أَعْمَالُهُمْ﴾ [المائدة: ٥٣] أي: بطلت.\nووقع في رواية العذري: \"إِلَّا آكِلَةَ الخَضْرَة\" على الإفراد، وعند الطبري: \"الخُضْرة\" \"وثلطت\" بفتح اللام، وبه صرح الجوهري وغيره (^٢)، قال ابن التين: وهو ما سمعناه. وضبطه بعضهم بكسرها.\nقال الجوهري: ثلط البعير إذا ألقى بعره رقيقًا وكذا قال ابن فارس (^٣) وصاحب \"المحكم\" حيث قال: ثلط الثور والبعير والصبي يثلط ثلطًا سلح سلحًا (^٤) رقيقًا. وفي \"مجمع الغرائب\" خرج رجيعها -يعني: آكلة الخضر- عفوًا من غير مشقة؛ لاسترخاءِ ذات بطنها فيبقى\n_________\n(^١) \"أعلام الحديث\" ٢/ ٧٩٣.\n(^٢) \"الصحاح\" ٣/ ١١١٨.\n(^٣) \"مجمل اللغة\" ١/ ١٦٢.\n(^٤) \"المحكم\" ٩/ ١٢٠.","vol":"10","page":456},{"text":"نفعها وتخرج فضولها ولا تتأذى. وفي \"المغيث\": وأكثر ما يقال للبعير والفيل (^١).\nو\"الربيع\": جزء من أجزاء السنة، فمن العرب من يجعله الفصل الذي يدرك فيه الثمار، وهو الخريف، ومنهم من يسمي الفصل الذي تدرك فيه الثمار وهو الخريف الربيع الأول، ويسمي الفصل الذي يتلو الشتاء، وتأتي فيه الكمأة والنور: الربيع الثاني، وكلهم مجمعون على أن الخريف هو الربيع.\nقال أبو حنيفة في كتاب \"الأنواء\": يسمى قسما الشتاء ربيعين: الأول منهما: ربيع الماء والأمطار، والثاني: ربيع النبات؛ لأن فيه ينتهي النبات منتهاه. قال: والشتاء كله ربيع عند العرب من أجل الندى، قال: والمطر عندهم ربيع متى جاء، والجمع: أربعة ورباع، وربما سمي الكلأ والعشب ربيعًا، والربيع أيضًا: المطر الذي يكون بعد الوسمي، والربيع: ما تعتلفه الدواب من الخضر، والجمع من كل ذَلِكَ: أربعة.\nوقوله: (\"أو يلم\") أي: يقرب من الهلاك، يقال: ألم الشيء: قرب. \"ورتعت\" رعت، أرتع إبله: رعاها في الربيع، أرتع وارتبع الفرس وتربع: أكل الربيع. وقال الداودي: رتعت افتعل من الرعي، وليس كذلك. ورتعت عند أهل اللغة: اتسعت في المرعى، وإنما استقبلت عين الشمس؛ لأنه الحين الذي تشتهى فيه الشمس، فإذا ألقته مجتمعًا ليس ببعر اشتهت المرعى فرتعت، فجعل هذا مثلًا لمن يأخذ البعر، ووجه المثل من الحديث أن يقول: نبات الربيع خير،\n_________\n(^١) \"المجموع المغيث\" ١/ ٢٧١.","vol":"10","page":457},{"text":"ولكن ربما قتل بهذا الداء -يعني: الحبط- أو قارب القتل. قال الأزهري: هذا الحديث فيه مثلان:\nأحدهما: للمفرط في جمع الدنيا ومنعها من حقها، فهي آكلة الربيع؛ لأنه ينبت أحرار البقول، والعشب فتستكثر منه الماشية؛ فيشق أمعاءها.\nوالثاني: ضربه مثلًا للمقتصد، وهو قوله: \"إلا آكلة الخضر\". وقد سلف.\nوقوله: (\"وإن هذا المال خضرة حلوة\") يريد أن صورة الدنيا ومتاعها حسنة مؤنقة، والعرب تسمي الشيء الحسن المشرق الناضر خضرًا؛ تشبيهًا له بالنبات الأخضر الغض. ويقال: سمي الخضر خضرًا لحسن وجهه وإشراقه، قال تعالى: ﴿فَأَخْرَجْنَا مِنْهُ خَضِرًا﴾ [الأنعام: ٩٩] ومنه قولهم: اختضر الرجل إذا مات شابًا؛ لأنه يؤخذ في وقت الحسن والإشراق. يقول: إن المال يعجب الناظرين إليه، ويحلو في أعينهم فيدعوهم حسنه إلى الاستكثار منه، فماذا فعلوا ذَلِكَ تضرروا به كالماشية إذا استكثرت من المرعى ثلطت أي: سلحت سلحًا رقيقًا.\nوقال ابن الأنباري: قوله: \"خضرة\": حلوة لم يأت على الصفة، وإنما أتى على التمثيل والتشبيه كأنه قال: إن هذا المال كالبقلة الخضرة الحلوة، ويقول: إن هذا السجود حسنة، والسجود مذكر، فكأنه قال: السجود فعلة حسنة.\nوقوله: (\"نعم صاحب المسلم ما أعطى منه المسكين واليتيم وابن السبيل\") يقول: إن من أُعطي مالًا وسلط على هلكته في الحق، فأعطى","vol":"10","page":458},{"text":"من فضله المسكين وغيره، فهذا المال المرغوب فيه.\nوقوله: \"وإنه من يأخذه بغير حقه كالذي يأكل ولا يشبع\" يعني: إنه كلما نال منه شيئًا ازدادت رغبته، واستقل ما في يده، ونظر إلى من فوقه فنافسه.\nوقوله: \"ويكون شهيدًا عليه يوم القيامة\" يجوز أن يكون على ظاهره، وأنه يجاء بماله يوم القيامة فينطق الصامت بما فعل فيه، أو يمثل له بمثال حيوان كما سلف، أو يشهد عليه الموكلون بكتب السبب والإنفاق.\nالوجه الثاني: في فوائده:\nالأولى: جلوس الإمام على المنبر عند الموعظة وجلوس الناس حوله.\nالثانية: خوف المنافسة؛ لقوله: \"إن مما أخاف عليكم من بعدي ما يفتح عليكم من زهرة الدنيا\".\nالثالثة: استفهامهم بضرب المثل، وقول الرجل: أو يأتي الخير بالشر؟ يريد المال، وقد سمى الله تعالى المال خيرًا في قوله: ﴿إِنْ تَرَكَ خَيْرًا﴾ [البقرة: ١٨٠] وضربه - ﷺ - مثلًا.\nالرابعة: سكوت العالم عند السؤال وتأخر جوابه طلبًا لليقين، فقد سكت - ﵇ - عند ذَلِكَ.\nالخامسة: اللوم عند خوف كراهة المسألة والاعتراض، إذا لم يكن موضعه بينًا ينكر على المعترض به، ألا تراهم أنكروا على السائل. وقالوا: إن من سأل العالم وبَاحَثَه عما ينتفع به ويفيد، حكمه أنه\nمحمود مَنْ فَعَله.","vol":"10","page":459},{"text":"السادسة: معرفتهم حالة نزول الوحي عليه - ﵇ -؛ لقوله: (فرأينا أنه ينزل عليه).\nالسابعة: مسح الرحضاء؛ لشدة الوحي عليه، وهو شدة العرق الذي أدركه عند نزوله عليه.\nالثامنة: دعاء السائل؛ لقوله: \"أين السائل؟ \" سأل عنه؛ ليجيبه.\nالتاسعة: ظهور البشرى؛ لقوله: (وكأنه حمده) أي: لما رأوا فيه من البشرى؛ لأنه كان إذا سرَّ برقت أسارير وجهه.\nالعاشرة: احتج به قوم على تفضيل الفقر على الغنى، وليس كما تأولوه؛ لأنه - ﵇ - لم يخش عليهم ما يفتح عليهم من زهرة الدنيا إلا إذا ضيعوا ما أمرهم الله تعالى به في إنفاقه في حقه إذا كسبوه من غير وجهه.\nالحادية عشرة: ضرب الأمثال بالأشياء التافهة.\nالثانية عشرة: جواز عرض التلميذ على العالم الأشياء المجملة؛ ليبينها.\nالثالثة عشرة: الحض على إعطاء هذِه الأصناف: المسكين، واليتيم، وابن السبيل، وقد ورد في الحديث أن الصدقة على اليتيم تذهب قساوة القلب، وسيأتي في الأدب -إن شاء الله تعالى- في فضل من يعول يتيمًا (^١).\nالرابعة عشرة: أن المكتسب للمال من غير حله غير مبارك فيه؛ لقوله \"كالذي يأكل ولا يشبع\"؛ لأن الله تعالى قد رفع عنه البركة، وأبقى في قلوب آكليه ومكتسبيه الفاقة، وقلة القناعة، ويشهد لهذا\n_________\n(^١) سيأتي برقم (٦٠٠٥).","vol":"10","page":460},{"text":"قول الله ﷻ: ﴿يَمْحَقُ اللهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ﴾ [البقرة: ٢٧٦] فالمحق أبدًا في المال: المكتسب من غير وجهه.\nالخامسة عشرة: أن للعالم أن يحذر من يجالسه من فتنة المال وغيره، وتنبيههم على مواضع الخوف من الافتتان به كما قال - ﷺ -: \"إن مما أخاف عليكم\" فوصف لهم ما يخاف عليهم، ثم عرفهم بمداواة تلك الفتنة وهي إطعام هؤلاء الثلاثة.","vol":"10","page":461},{"text":"<span data-type='title' id=toc-1164>٤٨ - باب الزَّكَاةِ عَلَى الزَّوْجِ وَالأَيْتَامِ فِي الحَجْرِ</span>\nقَالَهُ أَبُو سَعِيدٍ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٠٤]\n\n١٤٦٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي شَقِيقٌ، عَنْ عَمْرِو بْنِ الحَارِثِ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللهِ ﵄. قَالَ: فَذَكَرْتُهُ لإِبْرَاهِيمَ، فَحَدَّثَنِي إِبْرَاهِيمُ، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَمْرِو بْنِ الحَارِثِ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللهِ بِمِثْلِهِ سَوَاءً، قَالَتْ: كُنْتُ فِي المَسْجِدِ فَرَأَيْتُ النَّبِيَّ - ﷺ -، فَقَالَ: \"تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ\". وَكَانَتْ زَيْنَبُ تُنْفِقُ عَلَى عَبْدِ اللهِ وَأَيْتَامٍ فِي حَجْرِهَا، قَالَ: فَقَالَتْ لِعَبْدِ اللهِ: سَلْ رَسُولَ اللهِ - ﷺ -: أَيَجْزِي عَنِّي أَنْ أُنْفِقَ عَلَيْكَ وَعَلَى أَيْتَامِي فِي حَجْرِي مِنَ الصَّدَقَةِ؟ فَقَالَ: سَلِي أَنْتِ رَسُولَ اللهِ - ﷺ -. فَانْطَلَقْتُ إِلَى النَّبِيِّ - ﷺ -. فَوَجَدْتُ امْرَأَةً مِنَ الأَنْصَارِ عَلَى البَابِ، حَاجَتُهَا مِثْلُ حَاجَتِي، فَمَرَّ عَلَيْنَا بِلَالٌ فَقُلْنَا: سَلِ النَّبِيَّ - ﷺ -: أَيَجْزِي عَنِّي أَنْ أُنْفِقَ عَلَى زَوْجِي وَأَيْتَامٍ لِي فِي حَجْرِي؟ وَقُلْنَا: لَا تُخْبِرْ بِنَا. فَدَخَلَ فَسَأَلَهُ، فَقَالَ: \"مَنْ هُمَا\". قَالَ: زَيْنَبُ قَالَ: \"أَيُّ الزَّيَانِبِ؟ \". قَالَ: امْرَأَةُ عَبْدِ اللهِ. قَالَ: \"نَعَمْ لَهَا أَجْرَانِ: أَجْرُ القَرَابَةِ، وَأَجْرُ الصَّدَقَةِ\". [مسلم: ١٠٠٠ - فتح: ٣/ ٣٢٨]\n\n١٤٦٧ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ ابْنَةِ [أُمِّ سَلَمَةَ]، عَنْ أُمِّ سَلَمَةَ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، أَلِيَ أَجْرٌ أَنْ أُنْفِقَ عَلَى بَنِي أَبِي سَلَمَةَ؟ إِنَّمَا هُمْ بَنِيَّ. فَقَالَ: \"أَنْفِقِي عَلَيْهِمْ، فَلَكِ أَجْرُ مَا أَنْفَقْتِ عَلَيْهِمْ\". [٥٣٦٩ - مسلم: ١٠٠١ - فتح: ٣/ ٣٢٨].\nقاله أبو سعيد عن النبي - ﷺ -.\nثم ذكر فيه حديث الأَعْمَشُ عن شَقِيقٌ، عَنْ عَمْرِو بْنِ الحَارِثِ، عَنْ زَيْنَبَ\nامْرَأَةِ عَبْدِ. قَالَ: فَذَكَرْتهُ لإِبْرَاهِيمَ، فَحَدَّثَنِي إِبْرَاهِيمُ (^١)، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَمْرِو بْنِ الحَارِثِ، عَنْ زَيْنَبَ بِمِثْلِهِ سَوَاءً، قَال: كُنْتُ فِي المَسْجِدِ، فَرَأَيْتُ النَّبِيَّ - ﷺ -، فَقَالَ: \"تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ\" .. الحديث.\n_________\n(^١) في هامش الأصل تعليق نصه: في السند تابعي عن تابعي، الصحابي، عن صحابية.","vol":"10","page":462},{"text":"ثم ذكر حديث أُمِّ سَلَمَةَ: قُلْتُ: يَا رَسُولَ اللهِ، أَلِيَ أَجْرٌ أَنْ أُنْفِقَ عَلَى بَنِي أَبِي سَلَمَةَ؟ إِنَّمَا هُمْ بَنِيَّ. فَقَالَ: \"أَنْفِقِي عَلَيْهِمْ، فَلَكِ أَجْرُ مَا أَنْفَقْتِ عَلَيْهِمْ\".\nالشرح:\nتعليق أبي سعيد سلف قريبًا في الزكاة على الأقارب (^١).\nوحديث زينب أخرجه مسلم (^٢)، وحديث أم سلمة أخرجه مسلم أيضًا (^٣)، وحديث زينب أخرجه النسائي بإدخال ابن أخي زينب امرأة عبد الله (^٤)، وهو وهم كما نبه عليه الترمذي ونقله في \"علله\" (^٥) عن البخاري، وأباهُ ابنُ القطان (^٦).\nوذكر الإسماعيلي أن رواية إبراهيم، عن أبي عبيدة، عن زينب تصحح رواية من لم يدخل بين عمرو وزينب ابن أخيها، والمرأة التي وجدتها تسأل عن مثل ذَلِكَ اسمها زينب، وهي امرأة أبي مسعود الأنصاري. أخرجه النسائي (^٧)، وطَرَّقَهُ الدارقطني، وقد سلف فقهه قريبًا في باب: الزكاة على الأقارب، فراجعه (^٨).\nوقولها: (فرأيت النبي - ﷺ -) كذا هنا، وفي مسلم: فرآني النبي - ﷺ -.\nوهو صحيح أيضًا (^٩)، وبخط الدمياطي أنه الوجه.\n_________\n(^١) سلف برقم (١٤٦٢).\n(^٢) \"صحيح مسلم\" (١٠٠٠) كتاب: الزكاة، باب: فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدَين ولو كانوا مشركَين.\n(^٣) \"صحيح مسلم\" (١٠٠١).\n(^٤) \"سنن النسائي\" ٥/ ٩٢ - ٩٣ كتاب: الزكاة، الصدقة على الأقارب.\n(^٥) \"علل الترمذي\"\n(^٦) \"بيان الوهم والإيهام\"\n(^٧) النسائي ٥/ ٩٢ - ٩٣.\n(^٨) راجع حديث (١٤٦٢).\n(^٩) \"صحيح مسلم\" (١٠٠٠/ ٤٦).","vol":"10","page":463},{"text":"<span data-type='title' id=toc-1165>٤٩ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ﴾ [التوبة: ٦٠]</span>\nوَيُذْكَرُ عَنِ ابْنِ عَبَّاسٍ ﵄: يُعْتِقُ مِنْ زَكَاةِ مَالِهِ، وَيُعْطِي فِي الحَجِّ. وَقَالَ الحَسَنُ: إِنِ اشْتَرَى أَبَاهُ مِنَ الزَّكَاةِ جَازَ، وَيُعْطِي فِي المُجَاهِدِينَ وَالَّذِي لَمْ يَحُجَّ. ثُمَّ تَلَا: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ [التوبة: ٦٠] الآيَةَ، فِي أَيِّهَا أَعْطَيْتَ أَجْزَأَتْ. وَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ خَالِدًا احْتَبَسَ أَدْرَاعَهُ فِي سَبِيلِ اللهِ\". وَيُذْكَرُ عَنْ أَبِي لَاسٍ: حَمَلَنَا النَّبِيُّ - ﷺ - عَلَى إِبِلِ الصَّدَقَةِ لِلْحَجِّ.\n\n١٤٦٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أَمَرَ رَسُولُ اللهِ - ﷺ - بِالصَّدَقَةِ فَقِيلَ: مَنَعَ ابْنُ جَمِيلٍ، وَخَالِدُ بْنُ الوَلِيدِ، وَعَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ. فَقَالَ النَّبِيُّ - ﷺ -: \"مَا يَنْقِمُ ابْنُ جَمِيلٍ إِلاَّ أَنَّهُ كَانَ فَقِيرًا فَأَغْنَاهُ اللهُ وَرَسُولُهُ، وَأَمَّا خَالِدٌ فَإِنَّكُمْ تَظْلِمُونَ خَالِدًا، قَدِ احْتَبَسَ أَدْرَاعَهُ وَأَعْتُدَهُ فِي سَبِيلِ اللهِ، وَأَمَّا العَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ فَعَمُّ رَسُولِ اللهِ - ﷺ - فَهْيَ عَلَيْهِ صَدَقَةٌ وَمِثْلُهَا مَعَهَا\".\nتَابَعَهُ ابْنُ أَبِي الزِّنَادِ عَنْ أَبِيهِ. وَقَالَ ابْنُ إِسْحَاقَ، عَنْ أَبِي الزِّنَادِ: \"هِيَ عَلَيْهِ وَمِثْلُهَا مَعَهَا\". وَقَالَ ابْنُ جُرَيْجٍ: حُدِّثْتُ عَنِ الأَعْرَجِ بِمِثْلِهِ. [مسلم: ٩٨٣ - فتح: ٣/ ٣٣١]\nويذكر عن ابن عباس: يعتق من زكاة ماله، ويعطي في الحج. وقال الحسن: إن اشترى أباه من الزكاة جاز، ويعطي في المجاهدين والذي لم يحج، ثم تلا: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ الآية في أيها أعطيت أجزأت.\nوقال النبي - ﵇ -: \"إن خالدًا احتبس أدراعه في سبيل الله\".","vol":"10","page":464},{"text":"ويذكر عن أبي لاسٍ الخزاعي: حَمَلَنا النبيُّ - ﷺ - على إبل الصدقة للحج.\nثم ذكر حديث أبي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أَمَرَ رَسُولُ اللهِ - ﵇ - بِالصَّدقةِ، فَقِيلَ: مَنَعَ ابن جَمِيلٍ، \"مَا يَنْقِمُ ابن جَمِيلٍ .. \" الحديث.\nتَابَعَهُ ابن أبي الزِّنَادِ، عَنْ أَبِيهِ. وَقَالَ ابْنُ إِسْحَاقَ، عَنْ أَبِي الزِّنَادِ: \"هِيَ عَلَيْهِ وَمِثْلُهَا مَعَهَا\". وَقَالَ ابن جُرَيْجٍ: حُدَّثْتُ عَنِ الأَعْرَجِ مِثْلَهُ.\nالشرح:\nأثر ابن عباس المعلق أسنده ابن أبي شيبة، عن أبي جعفر، عن\nالأعمش، عن حسان، عن مجاهد، عنه أنه كان لا يرى بأسًا أن يعطي الرجل من زكاته في الحج، وأن يعتق النسمة منها (^١).\nوفي \"علل عبد الله بن أحمد\"، عن أبيه، حَدَّثَنَا أبو بكر بن عياش، ثنا الأعمش، عن ابن أبي نجيح، عن مجاهد، قال ابن عباس: أعتق من زكاتك. وقال الميموني: قيل لأبي عبد الله: يشتري الرجل من زكاة ماله الرقاب، فيعتق ويجعل في ابن السبيل؟ قال: نعم، ابن عباس يقول ذَلِكَ ولا أعلم شيئًا يدفعه، وهو ظاهر الكتاب.\nقال الخلال في \"علله\": هذا قوله الأول، والعمل على ما بيّن عنه الجماعة في ضعف الحديث إلى أحمد بن هاشم الأنطاكي. قال: قال أحمد: كنت أرى أن يعتق من الزكاة ثم كففت عن ذَلِكَ؛ لأني لم أرَ إسنادًا يصح. قال حرب: فاحتج عليه بحديث ابن عباس، فقال: هو مضطرب.\n_________\n(^١) \"المصنف\" ٢/ ٤٠٣ (١٠٤٢٤) كتاب: الزكاة، من رخص أن يعتق من الزكاة.","vol":"10","page":465},{"text":"وأثر الحسن روى ابن أبي شيبة بعضه، عن حفص، عن أشعث بن سوار قال: سُئل الحسن عن رجل اشترى أباه من الزكاة فأعتقه. قال: اشترى خير الرقاب (^١).\nوتعليق حديث خالد قد أسنده في نفس الباب.\nوحديث أبي لاسٍ المعلق أخرجه الطبراني عن عبيد بن غنام، ثنا أبو بكر بن أبي شيبة، وحَدَّثَنَا أبو خليفة، ثنا ابن المديني، ثنا محمد بن عبيد الطنافسي، ثنا محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث، عن عمر بن الحكم بن ثوبان، عن أبي لاسٍ قال: حملنا رسول الله - ﷺ - على إبل من إبل الصدقة ضعاف للحج؛ فقلنا: يا رسول الله، ما نَرى أن تحملنا هذِه. فقال: \"ما من بعير إلا وفي ذروته شيطان، فإذا ركبتموها فاذكروا نعمة الله عليكم كما أمركم الله ثم امتهنوها لأنفسكم فإنما يحمل الله\" (^٢).\nوعزاه ابن المنذر إلى رواية ابن إسحاق كما سقناه وتوقف في ثبوته كما سيأتي.\nفائدة: أبو لاس هذا خزاعي، ويقال: حارثي، عبد الله بن غنمة، وقيل محمد بن الأسود (^٣) قاله أبو القاسم وقيل: زياد مدني له صحبة، وحدثت له حديثان وليس لهم أبو لاس غيره، فهو فرد، وهو بالمهملة (^٤).\n_________\n(^١) \"المصنف\" ٢/ ٤٠٣ (١٠٤٢٣).\n(^٢) \"المعجم الكبير\" ٢٢/ ٣٣٤ (٨٣٧).\n(^٣) في هامش الأصل تعليق نصه: قاله الذهبي في \"التجريد\" ٢/ ٥٤ محمد بن أسود بن خلف بن أسعد الخزاعي، قال شباب روى على ذروة كل بعير شيطان …) والتعليق طويل غير مقروء.\n(^٤) انظر: \"الاستيعاب\" ٤/ ٣٠٣ (٣١٧٨)، و\"أسد الغابة\" ٦/ ٢٦٥ (٦١٩٦)، و\"الإصابة\" ٤/ ١٦٨ (٩٨٠).","vol":"10","page":466},{"text":"وحديث أبي هريرة أخرجه مسلم أيضًا (^١). ومتابعة ابن أبي الزناد، وابن إسحاق خرجهما الدارقطني (^٢).\nوقوله: \"وأعبده\" بالباء، والصحيح ما قاله عبد الحق بالمثناة فوق، ولمسلم \"أعتاده\" (^٣).\nإذا تقرر ذَلِكَ:\nفاختلف العلماء في المراد بالرقاب في الآية أي: ملاكها على قولين:\nأحدهما: أن يشتري رقبة سليمة فيعتق، قاله ابن القاسم، وأصبغ (^٤).\nوالثاني: المكاتبون، قاله الشافعي، وابن وهب، وروى مطرف عن مالك: لا بأس أن يعطى زكاة للمكاتب ما يتم به عتقه. وعنه كراهة ذَلِكَ؛ لأنه عبد ما بقي عليه درهم فربما عجز فصار عبدًا (^٥).\nوعلى الأول الولاء للمسلمين، ويشترط فيها الإسلام على المشهور. وفي إجزاء المعيبة قولان. وفي المكاتب والمدبر قولان، والمعتق بعضه.\nثالثها: إن كمل عتقه أجزأ وإلا فلا. والمشهور لا يعطي الأسير لعدم الولاء، ولو اشترى بها وأعتق عن ثفسه لم يجزِئْه على المشهور، وعلى الآخر الولاء للمسلمين.\nوما قاله الشافعي مروي عن علي، والنخعي، وسعيد بن جبير،\n_________\n(^١) \"صحيح مسلم\" (٩٨٣) كتاب: الزكاة، باب: في تقديم الزكاة ومنعها.\n(^٢) \"سنن الدارقطني\" ٢/ ١٢٣ باب: تعجيل الصدقة قبل الحلول.\n(^٣) مسلم (٩٨٣).\n(^٤) انظر: \"الجامع لأحكام القرآن\" ٨/ ١٨٣.\n(^٥) انظر: \"النوادر والزيادات\" ٢/ ٢٨٥، \"الجامع لأحكام القرآن\" ٨/ ١٨٣.","vol":"10","page":467},{"text":"والزهري، والثوري، وأبي حنيفة، والليث، ورواية ابن نافع وابن القاسم عن مالك (^١)، قال ابن قدامة: وإليه ذهب أحمد، وقد أسلفنا الاختلاف عنه. والأول سلف عن ابن عباس، وبه قال إسحاق، وأبو ثور، والحسن، ورواية عن أحمد سلفت (^٢).\nاحتج الثاني بأن كل صنف أعطاهم الله الصدقة بلام التمليك، فكذا الرقاب يجب أن يكون المراد به من يملكها، والعبد لا يملكها، ولأن الله تعالى ذكر الأصناف الثمانية، وجمع بين كل صنفين متقاربين في المعنى، فجمع بين الفقراء والمساكين، وجمع بين العاملين والمؤلفة قلوبهم، لأنهما يستعان بهما إما في جباية الصدقة، وإما في معاونة المسلمين.\nوجمع بين ابن السبيل وسبيل الله لتقاربهما في المعنى، وهو قطع المسافة، وجمع بين الرقاب، والغارمين، وأخذ المكاتب لغرم كتابته كأخذ الغارمين للديون.\nوفي الدارقطني من حديث البراء قال رجل: يا رسول الله، دُلَّني على عمل يقربني من الجنة ويباعدني من النار. قال: \"أعتق النسمة، وفك الرقبة\" قال: يا رسول الله، أو ليسا واحدًا قال: \"لا، عتق النسمة أن ينفرد بعتقها، وفك الرقبة أن يعين في ثمنها\" (^٣) وفي الترمذي عن أبي هريرة\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٨٢، \"النوادر والزيادات\" ٢/ ٢٨٤.\n(^٢) \"المغني\" ٤/ ٣٢٠.\n(^٣) \"سنن الدارقطني\" ٢/ ١٣٥.\nورواه أحمد ٤/ ٢٩٩. وصححه ابن حبان ٢/ ٩١ - ٩٢ (٣٧٤)، والحاكم ٢/ ٢١٧، والحافظ في \"الفتح\" ٥/ ١٤٦.\nوقال الهيثمي ٤/ ٢٤٠: رواه أحمد ورجاله ثقات. وصححه الألباني في \"صحيح الجامع\" (٣٩٧٦).","vol":"10","page":468},{"text":"مرفوعًا: \"ثلاثة كلهم حق على الله عونه: الغازي في سبيل الله، والمكاتب يريد الأداء، والناكح المتعفف\" (^١) احتج لمالك بعموم ﴿وَفِي الرِّقَابِ﴾ [التوبة: ٦٠] وإطلاقها يقتضي عتق الرقاب في كل موضع أطلق ذكرها مثل كفارة الظهار قال الله تعالى: ﴿فَتَحْرِيرُ رَقَبَةٍ﴾ [المجادله: ٣] وكذلك في اليمين، ولو أراد المكاتبين لاكتفي بذكر الغارمين لأنه غارم.\nقالوا: وشراء العبد ابتداء أولى من المكاتب؛ لأن المكاتب حصل له سبب العتق بمكاتبة سيده له، والعبد لم يحصل له سبب عتق.\nقالوا: ولو أعطينا المكاتب، فإن تم عتقه كان الولاء لسيده فيحصل، له المال والولاء. وإذا اشترينا عبدًا فأعتقناه كان ولاؤه للمسلمين، فكان أولى لظاهر الآية. ولا نسلم لهم ما ذكروه. وقول الحسن: (إن اشترى أباه من الزكاة جاز).\nقال ابن التين: لم يقل به مالك. وقال ابن بطال: ينبغي أن يجوز على أصل مالك؛ لأنه يجيز عتق الرقاب من الزكاة، إلا أنه يكرهه، لما فيه من انتفاعه بالثناء عليه بأنه ابن حر، ولا يجوز عند أبي حنيفة، والشافعي (^٢).\nوقوله قبل ذَلِكَ عن ابن عباس: (ويعطى) قال به ابن عمر أيضًا، وأحمد، وقال: معنى قوله تعالى: ﴿وَفِي سَبِيلِ اللهِ﴾ [التوبة: ٦٠]\n_________\n(^١) \"سنن الترمذي\" (١٦٥٥) ورواه النسائي ٦/ ١٥ - ١٦ و٦١ وابن ماجه (٢٥١٨).\nوصححه ابن حبان ٩/ ٣٦٩ (٣٢١٨)، والحاكم ٢/ ١٦٠ و٢١٧.\nوقال الداقطني في \"العلل\" ١٠/ ٣٥٠ - ٣٥١: اختلف في رفعه ووقفه، ورفعه صحيح.\nوحسنه الألباني في \"صحيح ابن ماجه\" (٢٠٤١)، وفي \"غاية المرام\" (٢١٠).\n(^٢) \"شرح ابن بطال\" ٣/ ٤٩٦ - ٤٩٧.","vol":"10","page":469},{"text":"الحج (^١). وقال مالك، والشافعي، وجمهور الفقهاء: هو الغزو والجهاد (^٢). دليلهم أن هذا اللفظ إذا أطلق كان ظاهره الغزو ولذلك قال تعالى: ﴿وَقَاتِلُوا فِي سَبِيلِ اللهِ﴾ [البقرة: ١٩٠] ولا خلاف أن المراد به الغزو والجهاد وقال: ﴿الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا﴾ [الصف: ٤] وقال: ﴿وَجَاهَدُوا فِي سَبِيلِ اللهِ﴾ [البقرة: ٢١٨] وقيل: المراد به المجاهدون والحجاج. وقال أبو يوسف: هم منقطعو الغزاة. وقال محمد بن الحسن: فقراء الحاج، كذا في \"المبسوط\" وغيره (^٣).\nوعند ابن المنذر قولهما، وقول أبي حنيفة أنه المغازي، وحكى أبو ثور، عن أبي حنيفة أنه الغازي دون الحاج (^٤).\nوزعم ابن بطال أيضًا أن هذا قول أبي حنيفة، ومالك، والشافعي، وإسحاق، وأبي ثور. قال: إلا أن أبا حنيفة، وأصحابه قالوا: لا يعطي الغازي إلا أن يكون محتاجًا. وقال مالك، والشافعي: يعطى وإن كان غنيًا (^٥).\n_________\n(^١) قال ابن قدامة ﵀: ولا خلاف في أنهم الغزاة في سبيل الله لأن سبيل الله عند الإطلاق وهو الغزو وللإمام أحمد في دفع الزكاة في الحج روايتان:\nالأولى: أنه يعطى من الصدقة، والثانية: لا يصرف منها في الحج؛ لأن سبيل الله عند الإطلاق إنما ينصرف إلى الجهاد؛ ولأنه لا مصلحة للمسلمين في حج الفقير ولا حاجة به إلى إيجاب الحج عليه، وهو ما رجحه ابن قدامة لقوله: وهو أصح.\n\"المغني\" ٩/ ٣٢٨ - ٣٢٩.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٨٣، \"عقد الجواهر الثمينة\" ١/ ٢٤٥، \"روضة الطالبين\" ٢/ ٣٢١.\n(^٣) \"المبسوط\" ٣/ ١٠.\n(^٤) انظر: \"البناية\" ٣/ ٥٣٤.\n(^٥) انظر: \"المعونة\" ١/ ٢٧٠، \"روضة الطالبين\" ٢/ ٣٢١.","vol":"10","page":470},{"text":"وقال محمد بن الحسن: من أوصى بثلث ماله في سبيل الله، فللوصي أن يجعله في الحاج المنقطع به.\nواحتجوا بأن رجلًا وقف ناقة له في سبيل الله، فأرادت امرأته أن تحج وتركبها، فسألت رسول الله - ﷺ - فقال: \"اركبيها فإن الحج من سبيل الله\" فدل أن سبيل الله كلها داخلة في عموم اللفظ، رواه شعبة، عن إبراهيم بن مهاجر، عن أبي بكر بن عبد الرحمن قال: أرسل مروان إلى (أم معقل) (^١) يسألها عن هذا الحديث (^٢). وإلى هذا ذهب البخاري، وكذلك ذكر حديث أبي لاس أن النبي - ﷺ - حملهم على إبل الصدقة للحج. وتأول قوله: \"إن خالدًا احتبس أدراعه وأعبده في سبيل الله\" أنه يجوز أن يدخل فيه كل سبيل الله الحج والجهاد وغيره (^٣).\nوذكر قول الحسن السالف. وأغرب ما رأيت أنهم طلبة العلم حكاه شارح \"الهداية\" من الحنفية. وقال أبو عبيد: لا أعلم أحدًا أفتى أن تصرف الزكاة إلى الحج.\nوقال ابن المنذر: لا يعطى منها في الحج؛ لأن الله تعالى قد بين من يعطاها إلا أن يثبت حديث أبي لاس، فإن ثبت وجب القول به في مثل ما جاء الحديث خاصة. وأما قول أبي حنيفة: لا يعطى الغازي من الزكاة إلا أن يكون محتاجًا (^٤).\n_________\n(^١) في الأصل: أم الفضل، والصواب ما أثبتناه كما سيأتي في تخريج الحديث.\n(^٢) رواه أحمد ٦/ ٤٠٥ - ٤٠٦، وابن خزيمة في \"صحيحه\" ٤/ ٣٦٠ (٣٠٧٥) كتاب: الزكاة، باب: الرخصة في العمرة على الدواب المحبسة في سبيل الله، والحاكم في \"المستدرك\" ١/ ٤٨٢ كتاب: المناسك، وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه.\n(^٣) \"شرح ابن بطال\" ٣/ ٤٩٧.\n(^٤) انظر: \"الهداية\" ١/ ١٢١، \"الفتاوى التاتارخانية\" ٢/ ٢٧٠.","vol":"10","page":471},{"text":"فهو خلاف ظاهر الكتاب والسنة. فأما الكتاب: فقوله تعالى: ﴿وَفِي سَبِيلِ اللهِ﴾ [التوبة: ٦٠] فإذا غزا الغني فأعطي كان ذَلِكَ في سبيل الله.\nوأما السنة: فروى عبد الرزاق، عن معمر، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري قال: قال رسول الله - ﷺ -: \"لا تحل الصدقة لغني إلا لخمسة: لعامل عليها، أو لغاز في سبيل الله، أو غني اشتراها بماله، أو فقير تصدق عليه فأهدى لغني، أو غارم\" (^١).\nوأخرجه أبو داود، وابن ماجه، والحاكم، وقال: صحيح على شرط الشيخين (^٢). ورواه أبو داود مرة مرسلًا (^٣). ولأنه يأخذ ذَلِكَ لحاجتنا إليه، فجاز له أخذها مع الغنى كالعامل.\nوقوله: في أيها أُعطيت أجزأت. كذا بخط الدمياطي، والألف ملحقة، وذكره ابن التين بلفظ: أجزت وقال: معناه: قضت عنه.\nوالمشهور في هذا جزأ فعل ثلاثي، فإذا كان رباعيًا همز لغة بني تميم، وقيل جزأ وأجزأ بمعنًى، أي: قضى، مثل وفي وأوفي. وقد سلف ذَلِكَ ويتعلق بهذا مالك، وأبو حنيفة في الاقتصار على صنف واحد من الأصناف الثمانية (^٤)، خلافًا للشافعي فإنه لا يجزئ مع\n_________\n(^١) \"المصنف\" ٤/ ١٠٩ (٧١٥١) باب: كم الكنز؟ ولمن الزكاة؟.\n(^٢) \"سنن أبي داود\" (١٦٣٦) باب: من يجوز له أخذ الصدقة وهو غني، \"سنن ابن ماجه\" (١٨٤١) باب: من تحل له الصدقة، \"المستدرك\" ١/ ٤٠٧ - ٤٠٨ كتاب: الزكاة، وقال: على شرط الشيخين ولم يخرجاه؛ لإرسال مالك بن أنس إياه عن زيد بن أسلم.\n(^٣) \"سنن أبي داود\" (١٦٣٥) انظر \"صحيح أبي داود\" (١٤٤٥).\n(^٤) انظر: \"تبين الحقائق\" ١/ ٢٩٩، \"الكافي\" ص ١١٥.","vol":"10","page":472},{"text":"وجود الأصناف الدفع إلى بعضهم (^١).\nوأما حديث أبي هريرة: فالكلام عليه من أوجه:\nأحدها:\nالمراد بالصدقة: الفرض، وأبعد من قال: التطوع. وفي مسلم: بعث عمر على الصدقة (^٢). وهو دال للأول. وكذا قوله منع. وهو قول الجمهور إذ البعث إنما يكون على الفرض، وادعى ابن القصار أن الأليق أن يكون في التطوع؛ لأنا لا نظن بأحد منهم منع الواجب. فعذر خالد أنه لما أخرج أكثر ماله حبسًا في سبيل الله، لم يحتمل التطوع، فعذر لذلك، أو حسب له ذَلِكَ عوضًا عن الواجب وخاصة بها، وابن جميل شح في التطوع فعتب عليه الشارع. وأخبر عن العباس أنه سمح بما طلب منه ومثله معه، وأنه مما لا يمتنع بما حضه عليه رسول الله - ﷺ -، بل يعده كاللازم، وهو عجيب منه، ففي البيهقي من حديث أبي البختري (^٣) عن علي أن النبي - ﷺ - قال: \"إنا كنا احتجنا فاستلفنا للعباس صدقة عامين\" وفيه: إرسال بين أبي البختري وعلي (^٤).\nقُلْتُ: وروي من حديث موسى بن طلحة، عن طلحة أيضًا، ومن حديث سليمان الأحول عن أبي رافع، أخرجهما الدارقطني (^٥).\n_________\n(^١) انظر: \"روضة الطالبين\" ٢/ ٣٢٩.\n(^٢) \"صحيح مسلم\" (٩٨٣).\n(^٣) ورد بهامش الأصل ما نصه: أبو البختري اسمه سعيد بن فيروز الطائي يروي عن علي وابن مسعود مرسلًا.\n(^٤) \"السنن الكبرى\" ٤/ ١١١ باب: تعجيل الصدقة.\n(^٥) \"سنن الدارقطني\" ٢/ ١٢٤ - ١٢٥ باب: تعجيل الصدقة قبل الحول وقال الدارقطني عن حديث طلحة: اختلفوا عن الحكم في إسناده، والصحيح عن الحسن بن مسلم، مرسل.","vol":"10","page":473},{"text":"ثانيها:\nابن جميل. قال ابن منده وغيره: لا يعرف اسمه. وقال ابن بزيزة: اسمه حميد، ووقع في \"تعليق\" القاضي الحسيني، و\"بحر الروياني\" في متن الحديث عبد الله بن جميل. ووقع في \"غريب أبي عبيد\": منع أبو جهم، ولم يذكر أباه (^١).\nقال المهلب: وكان منافقًا فمنع الزكاة تربصًا، فاستتابه الله في كتابه فقال: ﴿وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللهُ وَرَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ﴾ [التوبة: ٧٤] فقال: استتابني ربي. فتاب وصلحت حاله.\nوذكر غيره أنها نزلت في ثعلبة. و(ينقم) فيه (^٢) بفتح أوله وكسر ثانيه، ويجوز فتحه أيضًا، ومعناه: ينكر، أو يكره، أو يعيب، أي: لا عذر له في المنع إذ لم يكن موجبه إلا أن كان فقيرًا فأغناه الله. وذلك ليس بموجب له، فلا موجب ألبتة.\nثالثها:\nنص رواية البخاري أنه تركها له ومثلها معها، وذلك لأن العباس كان استدان في مفاداة نفسه، ومفاداة عقيل، وكان من الغارمين الذين لا تلزمهم الزكاة، وإليه يرد قوله: \"فهي له ومثلها معها\" وذكره ابن بطال أيضًا (^٣).\nوقال أبو عبيد في رواية ابن إسحاق: \"هي عليه ومثلها معها\". نرى -والله أعلم- أنه أخر عنه الصدقة عامين من أجل حاجة العباس، وأنه\n_________\n(^١) \"غريب الحديث\":\n(^٢) فوقها في الأصل علق بقوله: (أي في الحديث).\n(^٣) \"شرح ابن بطال\" ٣/ ٤٩٩.","vol":"10","page":474},{"text":"يجوز للإمام أن يؤخرها على وجه النظر ثم يأخذها منه بعد، كما أخر عمر صدقته عام الرمادة، فلما حيي الناس في العام المقبل أخذ منهم صدقة عامين (^١).\nوأما الحديث الذي يروى \"إنا قد تعجلنا منه صدقة عامين\" (^٢) فهو عندي من هذا أيضًا، إنما تعجل منه أنه أوجبها عليه وضمنها إياه، ولم يقبضها منه، فكانت دينًا على العباس ألا ترى قوله: \"هي عليه، ومثلها معها\". وحديث حجيّة، عن علي: أن العباس سأل رسول الله - ﷺ - أن يعجل صدقته للمساكين قبل أن تحل، فأذن له أخرجه أبو داود والترمذي، وابن ماجه، والحاكم. وقال: صحيح الإسناد (^٣). وخالف الدارقطني وغيره فقال: إرساله أصح (^٤). فيكون معنى قوله: (\"فهي عليه صدقة، ومثلها معها\") أي: فهي عليه واجبة فأداها قبل محلها.\nو\"مثلها معها\" أي: قد أداها أيضًا لعام آخر كما سلف، وهذا أيضًا معنى رواية مَنْ روى: \"فهي عليه\" ولم يذكر: صدقة (^٥). وفي رواية لعبد الرزاق، عن ابن جريج، عن (يزيد أبي خالد) (^٦)، أن عمر قال للعباس:\n_________\n(^١) رواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٣٢٣.\n(^٢) هذا الحديث رواه ابن سعد في \"طبقاته\" ٤/ ٢٦، والطبراني في \"الكبير\" ١٠/ ٧٢ (٩٩٨٥)، وفي \"الأوسط\" ١/ ٢٩٩ (١٠٠٠) وانظر: \"الإرواء\" ٣/ ٣٤٩.\n(^٣) \"سنن أبي داود\" (١٦٢٤) كتاب: الزكاة، باب: في تعجيل الزكاة، \"سنن الترمذي\" (٦٧٨) كتاب: الزكاة، باب: ما جاء في تعجيل الزكاة، \"سنن ابن ماجه\" (١٧٩٥) كتاب: الزكاة، باب: تعجيل الزكاة قبل محلها، \"المستدرك\" ٣/ ٣٣٢ والحديث حسنه الألباني في \"صحيح أبي داود\" (١٤٣٦)، وفي \"الإرواء\" (٨٥٧).\n(^٤) \"علل الدارقطني\" ٣/ ١٨٧ - ١٨٩.\n(^٥) رواه مسلم (٩٨٣).\n(^٦) في الأصل: زيد بن خالد، والمثبت من \"مصنف عبد الرزاق\" ٤/ ٨٦.","vol":"10","page":475},{"text":"(لإِبَّان) (^١) الزكاة: أد زكاة مالك. فقال: قد أديتها قبل ذَلِكَ، فذكر ذَلِكَ عمر لرسول الله - ﷺ - فقال: \"صدق قد أداها قبل\" (^٢).\nوروى ورقاء، عن أبي الزناد: \"فهي علي\" (^٣). فالمعنى أنه أراد أن يؤديها عنه برأيه، لقوله: \"أما علمت أن عم الرجل صنو أبيه\" (^٤). ومن حمله على التطوع. قال: المعنى: \"فهي عليه صدقة ومثلها معها\" أي أنه سيتصدق بمثلها؛ لأنه لا يمتنع من شيء ألزمه إياه من التطوع، بل يعده كاللازم (^٥).\nوطعن جماعات في هذِه اللفظة أعني قوله: \"فهي عليه صدقة ومثلها معها\" قال البيهقي: رواية شعيب هذِه، عن أبي الزناد يبعد أن تكون محفوظة؛ لأن العباس كان من صلبية بني هاشم ممن تحرم عليه الصدقة، فكيف يجعل - ﵇ - ما عليه من صدقة عامين صدقة عليه؟ (^٦) وأجاب المنذري بأنه لعل ذَلِكَ قبل تحريم الصدقة على الآل فرأى إسقاط الزكاة عنه لوجه رآه.\nوقال الخطابي: هذِه لفظة لم يتابع عليها شعيب بن أبي حمزة. وليس\nذَلِكَ بجيد، ففي البخاري متابعة أبي الزناد عليها، لكن بحذف لفظة \"صدقة\" وتابعه موسى بن عقبة أيضًا عن أبي الزناد في النسائي (^٧).\n_________\n(^١) كذا في الأصل والمصنف.\n(^٢) \"المصنف\" ٤/ ٨٦ - ٨٧ (٧٠٦٧) كتاب: الزكاة، باب: وقت الصدقة.\n(^٣) مسلم (٩٨٣).\n(^٤) رواه مسلم (٩٨٣) كتاب الزكاة، باب في تقديم الزكاة ومنعها، من حديث أبي هريرة - ﵁ -.\n(^٥) وقع هنا في الأصل ثلاثة أسطر مكانها يأتي بعد، وعلم عليها (زائد في. إلى).\n(^٦) \"السنن الكبرى\" ٤/ ١١١ - ١١٢.\n(^٧) \"أعلام الحديث\" ٢/ ٧٩٦ - ٧٩٧.","vol":"10","page":476},{"text":"وقال ابن الجوزي: قال لنا ابن ناصر: يجوز أن يكون قد قال: \"هي علية\" بتشديد الياء ولم يبين الراوي، وأما رواية من روى \"فهي له، ومثلها معها\" فهي رواية موسى بن عقبة والمراد: عليه، وهما بمعنى قال تعالى: ﴿وَلَهُمُ اللَّعْنَةُ﴾ [غافر: ٥٢] وقال: ﴿وَمَنْ أَسَاءَ فَعَلَيْهَا﴾ [فصلت: ١٦] ويحتمل أن يكون \"فهي له\" أي عليّ. ويحتمل أنها كانت له عليه إذ كان قد قدمها كما سلف، وبه احتج من رأى تقديمها، وسيأتي.\nوأما رواية من روى \"فهي عليَّ ومثلها معها\" فقيل فيه أنه - ﵇ - كان تعجلها كما سلف. فالمعنى على النبي - ﷺ - ويحتمل أن يكون عليّ أن أؤديها عنه؛ لما له علي من الحق خصوصًا له؛ ولهذا قال: \"أما علمت أن عم الرجل صنو أبيه\" أي: أصله وأصل أبيه واحد. وأصل ذَلِكَ أن طلع النخلات من عرقٍ واحدٍ.\nقال البيهقي: وهذِه الرواية أولى بالصحة لموافقتها الروايات الصحيحة بالاستسلاف والتعجيل (^١).\nوقال الداودي: المحفوظ: \"هي له\" أي: إنه قد تصدق بصدقته ومثلها معها، وهي أولى؛ لأنه رجل في صلب بني هاشم لا تحل له الصدقة، وقد رواه ورقاء، عن أبي الزناد: \"فهي علي ومثلها معها\" كأنه قال: كان يسلف منه صدقة عامين: ذَلِكَ العام وعام قبله كذا قال.\nورواية \"فهي له\" هي رواية موسى بن عقبة يمكن حملها على هذا أيضًا، وقد يحمل على التأويل الأول؛ لأن \"له\" بمعنى عليه كما سلف. قال ابن التين: والصحيح أن معنى هذِه الرواية أنه قدم صدقة عامين كما سلف.\n_________\n(^١) \"السنن الكبرى\" ٤/ ١١٢.","vol":"10","page":477},{"text":"رابعها:\nاختلف أهل العلم في تعجيل الزكاة قبل محلها، فرأي طائفة منهم أنها لا تعجل، وبه قالت عائشة، وسفيان، والحسن، وابن سيرين.\nوقال أكثر أهل العلم: تجوز، وبه قال عطاء، وسعيد بن جبير، وإبراهيم، والحسن، والضحاك، والحكم، وابن سيرين، والنخعي، والأوزاعي، والزهري، وأبو حنيفة، والشافعي، وأحمد، وإسحاق، وأبو ثور (^١). وعند مالك في إخراجها قبل الحول بيسير قولان، وحد القليل بشهر، ونصف شهر، وخمسة أيام، وثلاثة (^٢).\nوقال ابن المنذر: كره مالك والليث إخراجها قبل وقتها، قال: ولا يجزئه أن يعجل. قالوا: وهو كالذي يصلي ويصوم قبل الوقت.\nقال الطبري: والذي شبه الزكاة بالصلاة والصيام فليس بمشبه، وذلك أنه لا خلاف بين السلف والخلف في أن الصدقة لو وجبت في ماشيته، فهرب بها من المتصدق، فظهر عليه المصدق فأخذ زكاتها وربها كاره أنها تجزئ عنه، ولا خلاف بينهم أنه لو امتنع من أداء صلاة مكتوبة فأخذ بأدائها كرهًا، فصلاها وهو غير مريد قضاءها، أنها غير مجزئة عنه، فاختلفا.\nوالعجب ممن زعم عدم الإجزاء لأنه تطوع به، ولا يقع عن الفرض، وليس كما ظن؛ لأن الذي تعجله، لا يعطيه بمعنى الزكاة، وإنما يعطيه من يعطيه دينًا له عليه، على أن يحتبسه عند محله زكاة\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٥٥ - ٤٥٦، و\"البناية\" ٣/ ٤٢٦، و\"روضة الطالبين\" ٢/ ٢١٢، و\"المغني\" ٤/ ٧٩، و\"نيل الأوطار\" ٣/ ٥٥.\n(^٢) انظر: \"الذخيرة\" ٣/ ١٣٧.","vol":"10","page":478},{"text":"من ماله. وعلى هذا الوجه كان استسلاف الشارع من العباس صدقته قبل وجوبها في ماله، ومن قاس ذَلِكَ على الصلاة والصوم فقد أفحش الخطأ؛ لأنهما عبادة بدنية بخلافها، وبدليل أخذها من مال المجنون واليتيم.\nفإن قلت: فحديث أبي هريرة في التطوع. قُلْتُ: صح في التعجيل كما سلف.\nفرع:\nرجح الرافعي أنه لا يجوز تعجيل صدقة عامين (^١)، والأصح خلافه كما قررته في الفروع، وتؤيده الرواية السالفة.\nخامِسهُا: قد أسلفنا أن قوله: (وأَعْتُدَه) بالتاء المثناة فوق على الصحيح، وأَعْبُد: جمع عبد. وأعتده: بالتاء جمع: عند وهو الفرس.\nوقد أسلفنا أن عند مسلم \"أعتاده\" (^٢) وهو رواية أبي داود (^٣)، وهو شاهد لصحة رواية: \"أعتده\"، جمعه. والمعروف من عادة الناس في كل زمان تحبيس الخيل والسلاح في سبيل الله. وقال صاحب \"العين\": فرس عتد وعتيد أي: معد للركوب، وبذلك سُميت عتيدة الطيب (^٤). وقال غيره: الذكر والأنثى فيه سواء. ومما يدل على أنه عند بفتح التاء مجيئه للذكر والأنثى بلفظ واحد هذا حكم المصادر.\nسادسها:\nاعتذر عن خالد بقوله: \"احتبس أدراعه وأعتده في سبيل الله \" أي:\n_________\n(^١) \"العزيز\" ٣/ ١٦.\n(^٢) مسلم (٩٨٣).\n(^٣) أبو داود (١٦٢٤).\n(^٤) \"العين\" ٢/ ٢٩ - ٣٠.","vol":"10","page":479},{"text":"تبررًا وذلك غير واجب عليه، فكيف يجوز أن يمنع واجبًا، وقيل: إنه طولب بالزكاة عن أثمان الأدراع والأعتد على معنى أنها كانت للتجارة، فأخبر أنه لا زكاة عليه فيها إذ قد جعلها حبسًا في سبيل الله.\nوفي ذَلِكَ إثبات زكاة التجارة. وبه قال جميع الفقهاء إلا داود، وبعض المتأخرين (^١).\nوقيل: إنه احتبسها أي جعلها في سبيل الله ليحاسب بها، ولو كان حبسها ولم ينو الزكاة للزمته الزكاة. وإنما أجزأه ذَلِكَ؛ لأن أحد الأصناف المستحقين للزكاة: في سبيل الله، وهم المجاهدون، فصرفها في الحال إليهم كصرفها في المآل فعلى هذا يكون دليلًا على إخراج القيم في الزكاة، وعلى جواز إخراج الزكاة. قبل محلها، وقد سلف. وعلى وضع الزكاة في جنس واحد من الثمانية، خلافًا للشافعي في غير الإمام وقد سلف أيضًا.\nوفيه: تحبيس آلات الحرب، والثياب، وكل ما ينتفع به مع بقاء عينه، والخيل والإبل كالأعبد. وفي تحبيس غير العقار ثلاثة أقوال للمالكية: المنع المطلق، ومقاتلة الخيل فقط. وقيل: يكره في الرقيق خاصة؛ وجه المنع أن الوقف ورد في العقار دون غيره، فلم يجز تعديه. ووجه الجواز حديث خالد هذا (^٢).\nوروي أن أبا معقل وقف بعيرًا له، فقيل لرسول الله - ﷺ -، فلم ينكره (^٣). وقال أبو حنيفة: لا يلزم الوقف في شيء إلا أن يحكم به\n_________\n(^١) انظر: \"عيون المجالس\" ٢/ ٥٢٧، \"المغني\" ٤/ ٢٤٨، \"الإجماع لابن المنذر\" ص ٥٧.\n(^٢) انظر: \"الذخيرة\" ٦/ ٣١٣.\n(^٣) سبق تخريجه.","vol":"10","page":480},{"text":"حاكم، أو يكون الوقف مسجدًا، أو سقاية، أو وصية من الثلث (^١).\nسابعها: فيه: بعث الإمام العمال بجباية الزكاوات، وأن يكونوا فقهاء أمناء ثقات عارفين، حيث بعث عليها عمر، وتعريف الإمام بمانعيها ليعينهم على أخذها منهم، أو يبين لهم وجوه أعذارهم في منعها، وتعريف الفقير نعمة الله عليه في الغني؛ ليقوم بحق الله فيه. وعتب الإمام على من منع الخير، وإن كان منعه مندوبًا في غيبته وحضوره، وصحة الوقف، وصحة وقف المنقول، وبه قالت الأمة بأسرها إلا أبا حنيفة، وبعض الكوفيين (^٢)، وأنه لا زكاة في الوقف، ووجوب زكاة التجارة على ما سلف، والتصريح باسم القريب، وفيه غير ذَلِكَ مما أوضحته في \"شرح العمدة\" فراجعه منه تجدْ نفائسَ (^٣).\n_________\n(^١) انظر: \"الهداية\" ٣/ ١٥ - ١٦.\n(^٢) انظر: \"بدائع الصنائع\" ٦/ ٢٢٠.\n(^٣) في هامش الأصل تعليق: ثم بلغ في السادس عشر كتبه مؤلفه.\nوانظر: \"الإعلام بفوائد عمدة الأحكام\" ٥/ ٧١ - ٩٤.","vol":"10","page":481},{"text":"<span data-type='title' id=toc-1166>٥٠ - باب الاِسْتِعْفَافِ عَنِ المَسْأَلَةِ</span>\n١٤٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّ نَاسًا مِنَ الأَنْصَارِ سَأَلُوا رَسُولَ اللهِ - ﷺ - فَأَعْطَاهُمْ، ثُمَّ سَأَلُوهُ فَأَعْطَاهُمْ، حَتَّى نَفِدَ مَا عِنْدَهُ فَقَالَ: \"مَا يَكُونُ عِنْدِي مِنْ خَيْرٍ فَلَنْ أَدَّخِرَهُ عَنْكُمْ، وَمَنْ يَسْتَعْفِفْ يُعِفَّهُ اللهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللهُ، وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللهُ، وَمَا أُعْطِيَ أَحَدٌ عَطَاءً خَيْرًا وَأَوْسَعَ مِنَ الصَّبْرِ\". [٦٤٧٠ - مسلم: ١٠٥٣ - فتح: ٣/ ٣٣٥]\n\n١٤٧٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ فَيَحْتَطِبَ عَلَى ظَهْرِهِ، خَيْرٌ لَهُ مِنْ أَنْ يَأْتِيَ رَجُلًا، فَيَسْأَلَهُ، أَعْطَاهُ أَوْ مَنَعَهُ\". [١٤٨٠، ٢٠٧٤، ٢٣٧٤ - مسلم ١٠٤٢ - فتح: ٣/ ٣٣٥]\n\n١٤٧١ - حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ عَنِ الزُّبَيْرِ بْنِ العَوَّامِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ، فَيَأْتِيَ بِحُزْمَةِ الحَطَبِ عَلَى ظَهْرِهِ فَيَبِيعَهَا، فَيَكُفَّ اللهُ بِهَا وَجْهَهُ، خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ، أَعْطَوْهُ أَوْ مَنَعُوهُ\". [٢٠٥٧ - ٢٣٧٣ - فتح: ٣/ ٣٣٥]\n\n١٤٧٢ - وَحَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَسَعِيدِ بْنِ المُسَيَّبِ، أَنَّ حَكِيمَ بْنَ حِزَامٍ - ﵁ - قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي ثُمَّ قَالَ: \"يَا حَكِيمُ، إِنَّ هَذَا المَالَ خَضِرَةٌ حُلْوَةٌ، فَمَنْ أَخَذَهُ بِسَخَاوَةِ نَفْسٍ بُورِكَ لَهُ فِيهِ، وَمَنْ أَخَذَهُ بِإِشْرَافِ نَفْسٍ لَمْ يُبَارَكْ لَهُ فِيهِ كَالَّذِي يَأْكُلُ وَلَا يَشْبَعُ، اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى\".\nقَالَ حَكِيمٌ: فَقُلْتُ: يَا رَسُولَ اللهِ وَالَّذِي بَعَثَكَ بِالحَقِّ، لَا أَرْزَأُ أَحَدًا بَعْدَكَ شَيْئًا حَتَّى أُفَارِقَ الدُّنْيَا، فَكَانَ أَبُو بَكْرٍ - ﵁ - يَدْعُو حَكِيمًا إِلَى العَطَاءِ فَيَأْبَى أَنْ يَقْبَلَهُ مِنْهُ، ثُمَّ إِنَّ عُمَرَ - ﵁ - دَعَاهُ لِيُعْطِيَهُ فَأَبَى أَنْ يَقْبَلَ مِنْهُ شَيْئًا. فَقَالَ عُمَرُ: إِنِّي أُشْهِدُكُمْ يَا مَعْشَرَ","vol":"10","page":482},{"text":"المُسْلِمِينَ عَلَى حَكِيمٍ، أَنِّي أَعْرِضُ عَلَيْهِ حَقَّهُ مِنْ هَذَا الفَيْءِ فَيَأْبَى أَنْ يَأْخُذَهُ. فَلَمْ يَرْزَأْ حَكِيمٌ أَحَدًا مِنَ النَّاسِ بَعْدَ رَسُولِ اللهِ - ﷺ - حَتَّى تُوُفِّيَ. [٢٧٥٠، ٣١٤٣، ٦٤٤١ - مسلم: ١٠٣٥ - فتح: ٣/ ٣٣٥]\nذكر فيه حديث أَبِي سَعِيدٍ الخُدْرِيِّ: أَنَّ نَاسًا مِنَ الأَنْصَارِ سَألُوا رَسُولَ اللهِ - ﷺ - فَأَعْطَاهُمْ .. الحديث. وفيه: \"وَمَنْ يَسْتَعِفَّ يُعِفَّهُ الله\".\nوحديث أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ فَيَحْتَطِبَ عَلَى ظَهْرِهِ، خيرٌ لَهُ مِنْ أَنْ يَأْتِيَ رَجُلًا فَيَسْأَلهُ، أَعْطَاهُ أَوْ مَنَعَهُ\". الحديث.\nوحديث الزُّبَيْرِ بْنِ العَوَّام مرفوعًا مثله. وحديث حَكِيم بنِ حِزَامٍ \"يا حكيم إِنَّ هذا المَالَ خَضِرَةٌ حُلْوَة .. \" الحديث.\nالشرح:\nهذِه الأحاديث أخرجها مسلم خلا حديث (ابن الزبير) (^١) فهو من أفراد البخاري (^٢)، واستغرب الترمذي حديث أبي هريرة (^٣).\nوحديث حكيم خرجه البخاري أيضًا في الوصايا (^٤)، وسلف \"لا صدقة إلا عن ظهر غنى\" (^٥).\nإذا تقرر ذَلِكَ فالكلام عليها من وجوه:\n_________\n(^١) في الأصل علق تحتها بقوله: يعني: عروة.\n(^٢) حديث أبي سعيد الأول رواه مسلم (١٠٥٣) كتاب: الزكاة، باب: فضل التعفف والصبر، حديث أبي هريرة الثاني رواه مسلم (١٠٤٢) كتاب: الزكاة، باب: كراهة المسألة للناس، حديث حكيم الرابع رواه مسلم (١٠٣٥) كتاب: الزكاة، باب: بيان أن اليد العليا خير من اليد السفلى.\n(^٣) \"سنن الترمذي\" (٦٨٠) كتاب: الزكاة، باب: ما جاء في النهي عن المسألة.\n(^٤) سيأتي برقم (٢٧٥٠) باب تأويل قول الله تعالى: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾.\n(^٥) انظر ما سلف برقم (١٤٢٦).","vol":"10","page":483},{"text":"أحدها:\n\"نفِد\" في الحديث الأول بكسر الفاء ثم دال مهملة أي: فرغ وفني. ذكره الجوهري (^١).\nثانيها:\nقوله فيه: \" (فلن أدخره عنكم\" قال الترمذي: روي عن مالك: \"فلن\"، ويروى عنه: \"فلم\" أي: لن أحبسه عنكم، وقوله: قبله: (فقال: \"ما يكون عندي من خير\") بخط الدمياطي صوابه: \"يكن\" أي: من حيث الرواية.\nثالثها:\nقوله: \"لأن يأخذ\" كذا هنا، وفي \"الموطأ\" \"ليأخذ\" (^٢) وعند الإسماعيلي من رواية قتيبة ومعن والتنيسي \"ليأخذ\" ثم قال معن والتنيسي: \"لأن يأخذ\".\nواعلم أن مدار هذِه الأحاديث على كراهية المسألة، ولا شك أنها على ثلاثة أوجه: حرام، ومكروه، ومباح. فمن سأل وهو غني من زكاة، وأظهر من الفقر فوق ما هو به فهذا لا يحل له. ومن سأل من تطوع ولم يظهر من الفقر فوق ما هو به فهذا مكروه. والاحتطاب خير منه. والمباح: أن يسأل بالمعروف قريبًا أو صديقًا أو ليكافيء. أما السؤال عند الضرورة فواجب لإحياء النفس، وأدخله الداودي في المباح. وأما الأخذ من غير مسألة ولا إشراف نفس فلا بأس به.\n_________\n(^١) \"الصحاح\" ٢/ ٥٤٤.\n(^٢) \"الموطأ\"","vol":"10","page":484},{"text":"رابعها:\nقوله: \"إن هذا المال خضرة حلوة\" سلف معناه في باب: الصدقة على اليتامى. ومعنى \"فمن أخذه بسخاوة نفس بورك له فيه\": أي: بغير شدة ولا إلحاح ولا بمسكنة، وفي رواية \"بطيب نفس\" (^١).\nقال القاضي: فيه احتمالان:\nأحدهما: أنه عائد على الآخذ، يعني: من أخذه بغير سؤال ولا إشراف نفس بورك فيه.\nوالثاني: أنه عائد إلى الدافع، ومعناه: فمن أخذه ممن يدفعه منشرحًا يدفعه إليه طيب النفس من غير سؤال اضطره إليه أو نحوه مما لا تطيب معه نفس الدافع.\nخامسها:\nقوله: \"ومن أخذه بإشراف نفس كان كالذي يأكل ولا يشبع\"؛ لأنه يأكل من سقم وآفة، فكلما أكل ازداد سقما ولا يجد شبعًا فينجع فيه الطعام، ويزعم أهل الطب أن ذَلِكَ من علة السوداء، ويقال: إنها صفة دائه وأهل الطب يسمونها الشهوة الكلبة والكلبية لمن يأكل ولا يشبع قيل: إنه لا يبقي شيئًا ولا يسد لها مسدًّا. وقيل: معنى بإشراف نفس أن المسئول يعطيه عن تكرر. وقيل: يريد به شدة حرص السائل وإشرافه على المسألة. ومعنى: \"لم يبارك له فيه\" أي إذا أتبع نفسه المسألة، ولم يصن وجهه فلم يبارك له فيما أخذ وأنفق.\nسادسها:\nمعنى \"لا أرزأ أحدًا بعدك\" أي: لا آخذ من أحد شيئًا؛ لأنه إذا أخذ\n_________\n(^١) ستأتي برقم (٦٤٤١) في الرقاق، باب: قول النبي - ﷺ -: \"هذا المال خضرة حلوة\".","vol":"10","page":485},{"text":"من مال أحد فقد نقص ذَلِكَ من ماله وصارت كلمة فاشية. ولما ولي عمر ابن عبد العزيز، قدم عليه وفد العراق، فأمر لهم بعطاء، فقالوا: لا نرزؤك، وترك حكيم أخذ العطاء، وهو حق له؛ لأنه خشي أن يفعل خلاف ما قال لرسول الله - ﷺ -، واتقى أن يكون بما يعطى، فترك ما يريبه لما لا يريبه.\nوفي بعض حديثه: ولا منك يا رسول الله؟ قال: \"ولا مني\" وإنما قال له ذَلِكَ لما كان وقع منه من الحرص والإشراف في المسألة ورأى أن قطع ذَلِكَ كله عن نفسه خير له؛ لئلا تشرف نفسه إلى شيء فيتجاوز به القصد.\nسابعها:\nفيه تشبيه الرغبة في المال، والميل إليه، وحرص النفوس عليه بالفاكهة الخضراء المستلذة، فإن الأخضر مرغوب فيه على انفراده والحلو كذلك فاجتماعهما أشد.\nوفيه: أيضًا إشارة إلى عدم بقائه؛ لأن الخضراوات لا تبقى ولا تراد للبقاء.\nثامنها:\nفي حديث أبي سعيد من الفقه: إعطاء السائل مرتين من مال واحد من الصدقة. قال ابن بطال (^١): ومثله عندهم الوصايا، يجيزون لمن أوصي له بشيء إذا قبضه أن يعطى مع المساكين، وإن كان ذَلِكَ الشيء لا يخرجه عن حد المسكنة، وأبى ذَلِكَ ابن القاسم وطائفة من الكوفيين.\nوفيه: أيضًا ما كان - ﵇ - من الكرم والسخاء والإيثار على نفسه.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٠٤ - ٥٠٦.","vol":"10","page":486},{"text":"وفيه: الاعتذار للسائل إذا لم يجد ما يعطيه.\nوفيه: الحض على الاستغناء عن الناس بالصبر، والتوكل على الله، وانتظار رزق الله، وأن الصبر أفضل ما أعطيه المؤمن، وكذلك الجزاء عليه غير مقدور، ولا محدود. قال الله تعالى: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ [الزمر: ١٠].\nتاسعها:\nفي حديث أبي هريرة الحض على التعفف عن المسألة، والتنزه عنها، وأن يمتهن المرء نفسه في طلب الرزق، وإن ركب المشقة في ذَلِكَ، ولا يكون عيالًا على الناس، ولا كَلاًّ، وذلك لما يدخل على السائل من الذل في سؤاله وفي الرد إذا رد خائبًا، ولما يدخل على المسئول من الضيق في ماله إن هو أعطى لكل سائل، ولهذا المعنى قال رسول الله - ﷺ -: \"اليد العليا خير من اليد السفلى\".\nوكان مالك يرى ترك ما أعطى الرجل على جهة الصدقة أحب إليه من أخذه وإن لم يسأله.\nعاشرها:\nفي حديث حكيم من الفقه أن سؤال السلطان الأعلى ليس بعار، وأن السائل إذا ألحف لا بأس برده، وموعظته، وأمره بالتعفف، وترك الحرص على (أخذه) (^١)؛ كما فعل الشارع بحكيم فأنجح الله موعظته ومحا بها حرصه، فلم يرزأ أحدًا بعده، والقناعة وطلب الكفاية والإجمال في الطلب مقرون بالبركة. وأن من طلبه بالشرَهِ والحرص فلم يأخذه من حقه لم يبارك له فيه، وعوقب بأن حرم بركة ما جمع،\n_________\n(^١) في الأصل: (أحد)، ولعل المثبت هو الصحيح.","vol":"10","page":487},{"text":"وفضل المال والغنى إذا أنفق في الطاعة عملًا بقوله: \"اليد العليا خير من اليد السفلى\" وأن الإنسان لا يسأل شيئًا إلا عند الحاجة؛ لأنه إذا كان يده السفلى مع إباحة المسألة فهو أحرى أن يمتنع من ذَلِكَ عند غيرها. وأن من كان له عند أحد حق من معاملة وغيرها، فإنه يجبره على أخذه إذا أبي. وإن كان بما لا يستحقه إلا ببسط اليد إليه فلا يجبر على أخذه. وإنما أشهد عمر على إباء حكيم من أخذ ماله في بيت المال؛ لأنه خشي سوء التأويل، فأراد تبرئة ساحته بالإشهاد عليه، وأنه لا يستحق أحد من بيت المال شيئًا بعد أن يعطيه الإمام إياه، وأما قبل ذَلِكَ فليس مستحق له، ولو كان مستحقًّا له لقضى عمر على حكيم بأخذه، وعلى ذَلِكَ يدل قوله تعالى حين ذكر قسم الصدقات وفي أي الأصناف تقسم ﴿كَيْ لَا يَكُونَ دُولَةً بَيْنَ الأَغْنِيَاءِ مِنْكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ آية [الحشر: ٧] فإنما هو لمن أوتيه لا لغيره وإنما قال العلماء في إثبات الحقوق في بيت المال تشددًا على غير المرَضِيِّ من السلاطين؛ ليغلقوا باب الامتداد إلى أموال المسلمين والتسبب إليها بالباطل. ويدل على ذَلِكَ فتيا مالك فيمن سرق من بيت المال أنه يقطع (^١)، ومن زنى بجارية من الفيء أنه يحد، ولو استحق في بيت المال أو في الفيء شيئًا على الحقيقة قبل إعطاء السلطان له ذَلِكَ لكانت شبهة يُدرأ عنه الحد بها. وجمهور الأمة على أن للمسلمين حقًّا في بيت المال، والفيء يقسمه الإمام على اجتهاده، وسيأتي ذَلِكَ في الجهاد إن شاء الله ذَلِكَ وقدره (^٢).\n_________\n(^١) انظر: \"المدونة\" ٤/ ٤٢٧.\n(^٢) انتهى كلام ابن بطال بتصرف.","vol":"10","page":488},{"text":"<span data-type='title' id=toc-1167>٥١ - باب مَنْ أَعْطَاهُ اللهُ شَيْئًا مِنْ غَيْرِ مَسْأَلَةٍ وَلَا إِشْرَافِ نَفْسٍ</span>\n١٤٧٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ قَالَ: سَمِعْتُ عُمَرَ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يُعْطِينِي العَطَاءَ، فَأَقُولُ: أَعْطِهِ مَنْ هُوَ أَفْقَرُ إِلَيْهِ مِنِّي فَقَالَ: \"خُذْهُ، إِذَا جَاءَكَ مِنْ هَذَا المَالِ شَيْءٌ -وَأَنْتَ غَيْرُ مُشْرِفٍ وَلَا سَائِلٍ- فَخُذْهُ، وَمَا لَا فَلَا تُتْبِعْهُ نَفْسَكَ\". [٧١٦٣، ٧١٦٤ - مسلم: ١٠٤٥ - فتح: ٣/ ٣٣٧]\nذكر فيه حديث سَالِمٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: سَمِعْتُ عُمَرَ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يُعْطِينِي العَطَاءَ، فَأَقُولُ: أَعْطِهِ مَنْ هُوَ أَفْقَرُ إِلَيهِ مِنِّي فَقَالَ: \"خُذْهُ، إِذَا جَاءَكَ مِنْ هذا المَالِ شَيٌ -وَأَنْتَ غَيْرُ مُشْرِفٍ وَلَا سَائِلٍ- فَخُذْهُ، وَمَا لَا فَلَا تتبِعْهُ نَفْسَكَ\".\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا عن سالم، عن أبيه أن رسول الله - ﷺ - كان يعطي عمر بزيادة. قال سالم: فمن أجل ذَلِكَ كان ابن عمر لا يسأل أحدًا شيئًا، ولا يرد شيئًا أعطيه، وأخرجه عن عمر أيضًا (^١).\nومعنى غير مشرف: غير متعرض، ولا حريص عليه بشره وطمع، وأصله من قولهم: أشرف فلان على كذا، إذا تطاول له ورماه ببصره. ومنه قيل للمكان المرتفع: شرف، وللشريف من الرجال: شريف؛ لارتفاعه عمن دونه بمكارم الأخلاق. ومعنى (\"فلا تتبعه نفسك\"): ما لم يأتك من غير مسألة فلا تحرص عليه.\n_________\n(^١) \"صحيح مسلم\" (١٠٤٥) كتاب: الزكاة، باب: إباحة الأخذ لمن أعطي من غير مسألة ولا إشراف.","vol":"10","page":489},{"text":"قال الطحاوي: ليس معنى هذا الحديث في الصدقات، وإنما هو في الأموال التي يقسمها الإمام على أغنياء الناس وفقرائهم، فكانت تلك الأموال يعطاها الناس لا من جهة (الفقر) (^١)، ولكن من حقوقهم فيها، فكره الشارع لعمر حين أعطاه قوله: أعطه من هو أفقر إليه مني. لأنه إنما أعطاه لمعنى غير الفقر، ثم قال له: \"خذه فتموله\" (^٢) هكذا رواه شعيب عن الزهري، فدل أن ذَلِكَ ليس من أموال الصدقات؛ لأن الفقير لا ينبغي أن يأخذ من الصدقات ما يتخذه مالًا كان عن غير مسألة أو عن مسألة. ثم قال: \"إذا جاءك من هذا المال الذي هذا حكمه فخذه\" (^٣).\nقال الطبري: واختلف العلماء في قوله: \"فخذه\" بعد إجماعهم على أنه أمر ندب وإرشاد، فقال بعضهم: هو ندب لكل من أعطي عطية أبي قبولها كائنًا من كان معطيها إمامًا أو غيره، صالحًا كان أو فاسقًا، بعد أن يكون ممن تجوز عطيته. روي عن أبي هريرة أنه قال: ما أحد يهدي إليَّ هدية إلا قبلتها، فأما أن أسأل فلا. وعن أبي الدرداء مثله. وقبلت عائشة من معاوية.\nوقال حبيب بن أبي ثابت: رأيت هدايا المختار تأتي ابن عمر، وابن عباس فيقبلانها. وقال عثمان بن عفان: جوائز السلطان لحم ظبي ذكي.\nوبعث سعيد بن العاصي إلى علي بهدايا فقبلها وقال: خذ ما أعطوك.\nوأجاز معاوية الحسين بأربعمائة ألف. وسئل أبو جعفر محمد بن علي ابن الحسين عن هدايا السلطان فقال: إن علمت أنه من غصب أو\n_________\n(^١) في الأصل: (الفقراء) بالمد ولعل المثبت أصح.\n(^٢) سيأتي في رواية (٧١٦٣) كتاب الأحكام، باب رزق الحكام والعاملين عليها.\n(^٣) \"شرح معاني الآثار\" ٢/ ٢٢.","vol":"10","page":490},{"text":"سحت فلا تقبله، وإن لم تعرف ذَلِكَ فاقبله، ثم ذكر قصة بريرة. وقول الشارع: \"هو لنا هدية\"، وقال: ما كان من مأثم فهو عليهم وما كان من مهنأ فهو لك، وقبلها علقمة، والأسود، والنخعي، والحسن، والشعبي.\nوقال آخرون: بل ذَلِكَ ندب منه أُمَّتَه إلى قبول عطية غير ذي سلطان، فأما السلطان، فإن بعضهم كان يقول: حرام قبول عطيته، وبعضهم كرهها، روي أن خالد بن أسيد أعطى مسروقًا ثلاثين ألفًا فأبى أن يقبلها، فقيل له: لو أخذتها فوصلت بها رحمك. فقال: أرأيت لو أن لصًّا نقب بيتا، ما أبالي أخذتها أو أخذت ذَلِكَ. ولم يقبل ابن سيرين ولا ابن رزين ولا ابن محيريز من السلطان. وقال هشام بن عروة: بعث إليَّ عبد الله بن الزبير وإلى أخي بخمسمائة دينار. قال أخي: رُدَّها، فما أكلها أحد وهو غني عنها إلا أحوجه الله إليها.\nوقال ابن المنذر: كره جوائز السلطان محمد بن واسع، والثوري وابن المبارك وأحمد. وقال آخرون: بل ذَلِكَ ندب إلى قبول هدية السلطان دون غيره. وروي عن عكرمة: إنا لا نقبل إلا من الأمراء.\nقال الطبري: والصواب عندي أنه ندب منه إلى قبول عطية كل معطٍ جائزة عطيته، سلطانًا كان أو غيره، لحديث عمر، فندبه إلى قبول كل ما آتاه الله من المال من جميع وجوهه من غير تخصيص سوى ما استثناه، وذلك ما جاء من وجه حرام عليه وعلم به، ووجه من رد أنه كان على من كان الأغلب من أمره أنه لا يأخذ المال من وجهه، فرأى أن الأسلم لدينه والأبرأ لعرضه تركه، ولا يدخل في ذَلِكَ ما إذا علم حرمته، ووجه من","vol":"10","page":491},{"text":"قبل ممن لم يبال من أين أخذ المال، ولا فيما وضعه أنه ينقسم ثلاثة أقسام: ما علم يقينًا فلا يستحب رده. وعكسه: فيحرم قبوله.\nوما لا فلا يكلف البحث عنه. وهو في الظاهر أولى به من غيره ما لم يستحق. وأما مبايعة من يخالط ماله الحرام وقبول هداياه فكره ذَلِكَ قوم، وأجازه آخرون. فممن كرهه: عبد الله بن يزيد وأبو وائل والقاسم وسالم، وروي أنه توفيت مولاة لسالم كانت تبيع الخمر بمصرَ فنزك ميراثها أيضًا، وقال مالك: قال عبد الله بن يزيد بن هرمز: إني لأعجب ممن يرزق الحلال ويرغب في الربح فيه الشيء اليسير الحرام فيفسد المال كله. وكره الثوري المال الذي يخالطه الحرام. وممن أجازه ابن مسعود. روي عنه أن رجلًا سأله فقال: لي جار لا يتورع مِن أكل الربا، ولا مِن أخذ ما لا يصلح، وهو يدعونا إلى طعامه، ويكون لنا الحاجة فنستقرضه. فقال: أجبه إلى طعامه، واستقرضه فلك المهنأ وعليه المأثم (^١). وسئل ابن عمر عن أكل طعام من يأكل الربا، فأجازه (^٢).\nوسئل النخعي عن الرجل يرث المال منه الحلال والحرام. قال: لا يحرم عليه إلا حرام بعينه. وعن سعيد بن جبير أنه مرَّ بالعشَّارين وفي أيديهم شماريخ، فقال: ناولنيها من سحتكم هذا، إنه عليكم حرام، وعلينا حلال. وأجاز البصري طعام العشار، والصراف، والعامل. وعن مكحول والزهري: إذا اختلط الحلال بالحرام فلا بأس\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٨/ ١٥٠ (١٤٦٧٥ - ١٤٦٧٦) كتاب: البيوع، باب: طعام الأمراء وأكل الربا، وابن حزم في \"المحلى\" ٩/ ١٥٦.\n(^٢) رواه البيهقي في \"سننه\" ٥/ ٣٣٥ كتاب: البيوع، باب: كراهية مبايعة من أكثر ماله من الربا أو ثمن المحرم.","vol":"10","page":492},{"text":"به، وإنما يكره من ذَلِكَ الشيء يعرف بعينه. وأجازه ابن أبي ذئب.\nقال ابن المنذر: واحتج من رخص فيه بأن الله تعالى ذكر اليهود فقال: ﴿سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ﴾ [المائدة: ٤٢].\nوقد رهن الشارع درعه عند يهودي على طعام أخذه (^١).\nوقال الطبري: في إباحة الله تعالى أخذ الجزية من أهل الكتاب مع علمه بأن أكثر أموالهم أثمان الخمور والخنازير، وهم يتعاملون بالربا أبين الدلالة على من كان من أهل الإسلام بيده مال لا يدري أمن حرام كسبه أو من حلال فإنه لا يحرم قبوله لمن أُعطِيَه، وإن كان ممن لا يبالي اكتسبه من غير حله بعد أن لا يعلم أنه حرام بعينه، وبنحو ذَلِكَ قالت الأئمة من الصحابة والتابعين. ومن كرهه فإنما ركب في ذَلِكَ طريق الورع وتجنب الشبهات، والاستبراء لدينه؛ لأن الحرام لا يكون إلا بَيِّنًا غير مشكل.\nوفي الحديث: من الفقه:\nأن للإمام أن يعطي الرجل العطاء وغيره أحوج إليه منه إذا رأى لذلك وجهًا لسابقة، أو خير، أو غنًى عن المسلمين، وأن ما جاء من المال الحلال الطيب من غير مسألة فإنَّ أَخْذَه خير من تركه، إذا كان ممن يُجْمُل الأخذ منه. وأنَّ رد عطاء الإمام ليس من الأدب؛ لأنه داخل تحت عموم قوله تعالى: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧] فإذا لم يأخذه فكأنه لم يأتمر.\n_________\n(^١) سيأتي برقم (٢٦٨)، ورواه مسلم (٢٥٠٨).","vol":"10","page":493},{"text":"<span data-type='title' id=toc-1168>باب في قوله تعالى:\n﴿وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالمَحْرُومِ (١٩)﴾ [الذاريات: ١٩]</span>\nالمحروم: المحارف، قال ابن عمر: الحق هنا سوى الصدقة المفروضة (^١). وقاله مجاهد (^٢). وهذا الباب في بعض النسخ، ونبه عليه ابن التين. وقال: إنه ليس في رواية أبي ذر (^٣)، فلذا حذفه ابن بطال وشيخنا. والمحروم من حرم الرزق، وكذلك المحارف.\nواختلف أهل اللغة من أين أخذ هذا للمحارف، فقيل له: حورف كسبه: ميل به عنه، كتحريف الكلام يعدل عن جهته.\nوزعم ناس أنه أخذ من المحراف وهو حديدة يعالج بها الجراحة، أي: قدر رزقه كما تعقل الجراحة بالمنشار. وقال الحسن بن محمد: المحروم من لا سهم له في الغنيمة. وقال زيد بن أسلم: إنه الذي لحقته الجائحة فأذهبت زرعه وماشيته.\nوقال الشعبي: أنا منذ احتلمت أسأل عن المحروم، وما أنا الساعة بأعلم به مني ذَلِكَ الوقت ولي سبعون سنة.\nوقال محمد بن الحنفية: بعث الشارع سرية فغنمت، فجاء قوم لم يشهدوا الحرب فأنزل الله الآية المذكورة (^٤).\n_________\n(^١) ذكره السيوطي في \"الدر المنثور\" ٦/ ١٣٥ وعزاه إلى عبد بن حميد.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٤١١ - ٤١٢ (١٠٥٢٤) كتاب: الزكاة، من قال: في المال حق سوى الزكاة، وذكره السيوطي في \"الدر المنثور\" ٦/ ١٣٥ وعزاه إلى ابن أبي شيبة وعبد بن حميد وابن المنذر.\n(^٣) كذا ذكر المصنف نقلًا عن ابن التين وفي حاشية السلطانية ٢/ ١٢٣ أنها من رواية أبي ذر والمستملي.\n(^٤) انظر: هذِه الآثار في \"الجامع لأحكام القرآن\" ١٧/ ٣٨ - ٣٩.","vol":"10","page":494},{"text":"<span data-type='title' id=toc-1169>٥٢ - باب مَنْ سَأَلَ النَّاسَ تَكثُّرًا</span>\n١٤٧٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ قَالَ: سَمِعْتُ حَمْزَةَ بْنَ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَا يَزَالُ الرَّجُلُ يَسْأَلُ النَّاسَ حَتَّى يَأْتِىَ يَوْمَ القِيَامَةِ لَيْسَ فِي وَجْهِهِ مُزْعَةُ لَحْمٍ\". [١٤٧٥ - مسلم: ١٠٤٠ - فتح: ٣/ ٣٣٨]\n\n١٤٧٥ - وَقَالَ: \"إِنَّ الشَّمْسَ تَدْنُو يَوْمَ القِيَامَةِ حَتَّى يَبْلُغَ العَرَقُ نِصْفَ الأُذُنِ، فَبَيْنَا هُمْ كَذَلِكَ اسْتَغَاثُوا بِآدَمَ، ثُمَّ بِمُوسَى، ثُمَّ بِمُحَمَّدٍ - ﷺ -\". وَزَادَ عَبْدُ اللهِ حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي ابْنُ أَبِي جَعْفَرٍ: \"فَيَشْفَعُ لِيُقْضَى بَيْنَ الخَلْقِ، فَيَمْشِي حَتَّى يَأْخُذَ بِحَلْقَةِ البَابِ، فَيَوْمَئِذٍ يَبْعَثُهُ اللهُ مَقَامًا مَحْمُودًا، يَحْمَدُهُ أَهْلُ الجَمْعِ كُلُّهُمْ\". [٤٧١٨]\nوَقَالَ مُعَلّى: حدثَنَا وُهَيْبٌ، عَنِ النُّعْمَانِ بْنِ رَاشِدِ، عَنْ عَبْدِ اللهِ بْنِ مُسْلِمِ أَخِي الزُّهْرِيِّ، عَنْ حَمْزَةَ، سَمِعَ ابن عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - فِي الَمسْأَلةِ. [انظر: ١٤٧٤ - مسلم: ١٠٤٠ - فتح: ٣/ ٣٣٨]\nحَدَّثَنَا يَحْييَ بْنُ بُكَيْرٍ، ثَنَا اللَّيْثُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ: سَمِعْتُ حَمْزَةَ بْنَ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: سَمِعْتُ ابْنَ عُمَرَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لا يَزَالُ الرَّجُلُ يَسْأل النَّاسَ حَتَّى يَأْتيَ يَوْمَ القِيَامَةِ لَيْسَ فِي وَجْهِهِ مُزْعَةُ لَحْمٍ .. \" الحديث.\nوَزَادَ عَبْدُ اللهِ: حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي ابْنُ أَبِي جَعْفَرٍ: \"فَيَشْفَعُ لِيُقْضَى بَيْنَ الخَلْقِ .. \" الحديث.\nوَقَالَ مُعَلًّى: ثَنَا وُهَيْبٌ، عَنِ النُّعمانِ بْنِ رَاشِدِ، عَنْ عَبْدِ اللهِ بْنِ مُسْلِم أَخِي الزُّهْرِيِّ، عَنْ حَمْزَةَ، سَمِعَ ابْنَ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - فِي المَسْألَةِ.","vol":"10","page":495},{"text":"الشرح:\nهذا الحديث أخرجه مسلم أيضًا إلى قوله \"مزعة لحم\" ولم يذكره في رواية أخرى: أعني: \"مزعة\" (^١).\nوقوله: (قال: مُعَلَّى) أسنده البيهقي، عن أبي الحسين القطان، ثنا (ابن أبي درستويه) (^٢)، ثنا يعقوب بن سفيان، ثنا مُعَلَّى به: \"ما تزال المسألة بالرجل حتَّى يلقى الله وما في وجهه مزعة لحم\" (^٣).\nوقوله: (وزاد عبد الله) يعني: ابن صالح كاتب الليث بن سعد. قاله أبو نعيم وخلف في \"أطرافه\". ووقع أيضًا في بعض الأصول منسوبًا، وتابع يحيى عبدُ الله بن عبد الحكم، وشعيبُ بن الليث فروياه عن الليث. ورواية عبد الله أسندها البزار، عن أبي بكر بن إسحاق، ثنا عبد الله بن صالح، ثنا الليث، عن عبيد الله بن أبي جعفر، عن صفوان بن سليم، عن حمزة، ورأيته في موضع آخر عن عبيد الله بن أبي جعفر قال: حَدَّثَني حمزة، عن أبيه، قال: قال رسول الله - ﷺ -. فذكره مطولًا.\nإذا تقرر ذَلِكَ:\nفالمُزعة -بضم الميم- القطعة من اللحم، ويقال بكسرها، قاله ابن فارس (^٤).\n_________\n(^١) \"صحيح مسلم\" (١٠٤٠) كتاب: الزكاة، باب: كراهة المسألة للناس.\n(^٢) في الأصل: ابن درستويه، ولعل الصواب ما أثبتناه كما في \"سنن البيهقي\" ٣/ ١٩٦ (٧٨٧٠).\n(^٣) \"السنن الكبرى\" ٤/ ١٩٦ كتاب: الزكاة، باب: كراهية السؤال والترغيب في تركه.\n(^٤) \"مجمل اللغة\" ٣/ ٨٢٩.","vol":"10","page":496},{"text":"واقتصر عليه القزاز في \"جامعه\"، وابن سيده (^١): الضم فقط، وكذا الجوهري، قال: وبالكسر من الريش والقطن (^٢).\nسوَّى ابنُ سيده بين الكل بالضم. قال ابن التين: وضبطه أبو الحسن بفتح الميم والزاي، وقال: الذي أحفظ عن المحدثين ضمها. ومزعت اللحم: قطعته قطعة قطعة، ويقال: أطعمه مزعة من لحم أي: قطعة وثيقة منه.\nقال الخطابي: هذا يحتمل وجوهًا: منها أنه يأتي يوم القيامة ساقطًا لا جاه له ولا قدر، ومنها أن يكون وجهه عَظْمًا لا لحم عليه، بأن يكون قد عذب في وجهه حتَّى سقط لحمه، على معنى مشاكلة العقوبة في مواضع الجناية من الأعضاء (^٣).\nكما روي من قرض شفاه الخطباء (^٤)، وتخبط آكلة الربا (^٥)، ويكون ذَلِكَ شعاره يعرف به. وقد جاء في رواية أنه يأتي يوم القيامة ووجهه عظم كله. قال المهلب: وفيه ذم السؤال وتقبيحه.\nوفهم البخاري أن الذي يأتي يوم القيامة ولا لحم في وجهه من كثرة السؤال أنه السائل تكثرًا لغير ضرورة إلى السؤال. ومن سأل تكثرًا فهو غني لا تحل له الصدقة، فعوقب في الآخرة، فإذا جاء لا لحم في وجهه فتؤذيه الشمس أكثر من غيره، ألا ترى قوله في الحديث:\n_________\n(^١) \"المحكم\" ١/ ٣٣٧.\n(^٢) \"الصحاح\" ٣/ ١٢٨٤.\n(^٣) \"أعلام الحديث\" ٢/ ٨٠٢.\n(^٤) رواه أحمد ٣/ ١٢٠ و١٨٠ و٢٣١ و٢٣٩ من حديث أنس.\nوله عنه طرق عدة جمعها الألباني مصححًا للحديث في \"الصحيحة\" (٢٩١).\n(^٥) يشير إلى قوله تعالى: ﴿الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ المَسِّ﴾ الآية [البقرة: ٢٧٥].","vol":"10","page":497},{"text":"\"إن الشمس تدنو من رءوسهم يوم القيامة حتَّى يبلغ العرق نصف الأذن\" وفي رواية: \"يبلغ عرق الكافر\" فحذر - ﷺ - من الإلحاف لغير حاجة في المسألة.\nوأما من سأل مضطرًا فقيرًا فمباح له المسألة، ويرجى له أن يؤجر عليها إذا لم يجد عنها بدًّا، ورضي بما قسم الله له، ولم يسخط قدره.\nوفي حديث سمرة مرفوعًا: \"المسائل كدوح يكدح بها الرجل وجهه، فمن شاء أبقى على وجهه، وما شاء ترك إلا أن يسأل الرجل ذا سلطان، أو في أمر لا يجد منه بدًّا\" (^١).\nقُلْتُ: ولا يحل للفقير أن يظهر من المسألة أكثر مما به.\n_________\n(^١) رواه أبو داود (١٦٣٩) كتاب: الزكاة، باب: ما تجوز فيه المسألة، والترمذي (٦٨١) كتاب: الزكاة، باب: ما جاء في النهي عن المسألة، والنسائي ٥/ ١٠٠ كتاب: الزكاة، مسألة الرجل في أمر لا بد له منه، وأحمد ٥/ ١٠، ٥/ ١٩، وصححه الألباني في \"صحيح أبي داود\" (١٤٤٧)، وفي \"صحيح الجامع\" (٦٦٩٥)، و\"صحيح الترغيب والترهيب\" ١/ ٤٨٦ (٧٩٢).","vol":"10","page":498},{"text":"<span data-type='title' id=toc-1170>٥٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ [البقرة: ٢٧٣]</span>\nوَكَمِ الغِنَى، وَقَوْلِ النَّبِيِّ - ﷺ -: \"وَلَا يَجِدُ غِنًى يُغْنِيهِ\". [لقول الله تعالى:] ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللهِ﴾ إِلَى قَوُلِهِ: ﴿فَإِنَّ اللَّهَ بِهِ عَلِيمٌ﴾ [البقرة: ٢٧٣].\n\n١٤٧٦ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي مُحَمَّدُ بْنُ زِيَادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيْسَ المِسْكِينُ الذِي تَرُدُّهُ الأُكْلَةُ وَالأُكْلَتَانِ، وَلَكِنِ المِسْكِينُ الذِي لَيْسَ لَهُ غِنًى وَيَسْتَحْيِي أَوْ لَا يَسْأَلُ النَّاسَ إِلْحَافًا\". [١٤٧٩، ٤٥٣٩ - مسلم: ١٠٣٩ - فتح: ٣/ ٣٤٠]\n\n١٤٧٧ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، حَدَّثَنَا خَالِدٌ الحَذَّاءُ، عَنِ ابْنِ أَشْوَعَ عَنِ الشَّعْبِيِّ، حَدَّثَنِي كَاتِبُ المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: كَتَبَ مُعَاوِيَةُ إِلَى المُغِيرَةِ بْنِ شُعْبَةَ أَنِ اكْتُبْ إِلَيَّ بِشَيْءٍ سَمِعْتَهُ مِنَ النَّبِيِّ - ﷺ -. فَكَتَبَ إِلَيْهِ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّ اللهَ كَرِهَ لَكُمْ ثَلَاثًا: قِيلَ وَقَالَ، وَإِضَاعَةَ المَالِ، وَكَثْرَةَ السُّؤَالِ\". [انظر: ٨٤٤ - مسلم: ٥٩٣ سيأتي بعد الحديث ١٧١٥ - فتح: ٣/ ٣٤٠]\n\n١٤٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ غُرَيْرٍ الزُّهْرِيُّ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَامِرُ بْنُ سَعْدٍ عَنْ أَبِيهِ قَالَ: أَعْطَى رَسُولُ اللهِ - ﷺ - رَهْطًا وَأَنَا جَالِسٌ فِيهِمْ، قَالَ: فَتَرَكَ رَسُولُ اللهِ - ﷺ - مِنْهُمْ رَجُلًا لَمْ يُعْطِهِ، وَهُوَ أَعْجَبُهُمْ إِلَى، فَقُمْتُ إِلَى رَسُولِ اللهِ - ﷺ - فَسَارَرْتُهُ فَقُلْتُ: مَا لَكَ عَنْ فُلَانٍ؟ وَاللهِ إِنِّي لأُرَاهُ مُؤْمِنًا. أو قَالَ: مُسْلِمًا. قَالَ: فَسَكَتُّ قَلِيلًا، ثُمَّ غَلَبَنِي مَا أَعْلَمُ فِيهِ فَقُلْتُ: يَا رَسُولَ اللهِ. مَا لَكَ عَنْ فُلَانٍ؟ وَاللهِ إِنِّي لأُرَاهُ مُؤْمِنًا. أَوْ قَالَ: مُسْلِمًا. قَالَ: فَسَكَتُّ قَلِيلًا، ثُمَّ غَلَبَنِي مَا أَعْلَمُ فِيهِ فَقُلْتُ: يَا رَسُولَ اللهِ، مَا لَكَ عَنْ فُلَانٍ؟ وَاللهِ إِنِّي لأُرَاهُ مُؤْمِنًا. أَوْ قَالَ: مُسْلِمًا. يَعْنِي: فَقَالَ: \"إِنِّي لأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ، خَشْيَةَ أَنْ يُكَبَّ فِي النَّارِ عَلَى وَجْهِهِ\". وَعَنْ أَبِيهِ عَنْ صَالِحٍ، عَنْ إِسْمَاعِيلَ","vol":"10","page":499},{"text":"ابْنِ مُحَمَّدٍ أَنَّهُ قَالَ: سَمِعْتُ أَبِي يُحَدِّثُ هَذَا، فَقَالَ فِي حَدِيثِهِ: فَضَرَبَ رَسُولُ اللهِ - ﷺ - بِيَدِهِ فَجَمَعَ بَيْنَ عُنُقِي وَكَتِفِي، ثُمَّ قَالَ: \"أَقْبِلْ أَيْ سَعْدُ، إِنِّي لأُعْطِي الرَّجُلَ\". [انظر: ٢٧ - مسلم: ١٥٠ - فتح: ٣/ ٣٤٠] قَالَ أَبُو عَبْدِ اللهِ: ﴿فَكُبْكِبُوا﴾ [الشعراء: ٩٤] قُلِبُوا ﴿مُكِبًّا﴾ [الملك: ٥٢] أَكَبَّ الرَّجُلُ إِذَا كَانَ فِعْلُهُ غَيْرَ وَاقِعٍ عَلَى أَحَدٍ، فَإِذَا وَقَعَ الفِعْلُ قُلْتَ: كَبَّهُ اللهُ لِوَجْهِهِ، وَكَبَبْتُهُ أَنَا.\n\n١٤٧٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَيْسَ المِسْكِينُ الذِي يَطُوفُ عَلَى النَّاسِ تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ، وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلَكِنِ المِسْكِينُ الذِي لَا يَجِدُ غِنًى يُغْنِيهِ، وَلَا يُفْطَنُ بِهِ فَيُتَصَدَّقُ عَلَيْهِ، وَلَا يَقُومُ فَيَسْأَلُ النَّاسَ\". [انظر: ١٤٧٦ - مسلم: ١٠٣٩ - فتح: ٣/ ٣٤١]\n\n١٤٨٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ، ثُمَّ يَغْدُوَ -أَحْسِبُهُ قَالَ: إِلَى الجَبَلِ- فَيَحْتَطِبَ، فَيَبِيعَ فَيَأْكُلَ وَيَتَصَدَّقَ، خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ\". قَالَ أَبُو عَبْدِ اللهِ: صَالِحُ بْنُ كَيْسَانَ أَكْبَرُ مِنَ الزُّهْرِيِّ، وَهُوَ قَدْ أَدْرَكَ ابْنَ عُمَرَ. [انظر: ١٤٧٠ - مسلم: ١٠٤٢ - فتح: ٣/ ٣٤١]\nذكر خمسة أحاديث:\nأحدها: حديث أبي هريرة \"لَيْسَ المِسْكِينُ الذِي تَرُدُّهُ الأُكلَةُ وَالأُكلَتَانِ، ولكنِ المِسْكِينُ الذِي لَيْسَ لَهُ غِنًى وَيَسْتَحْيِي أَوْ لَا يَسْألُ النَّاسَ إِلْحَافًا\".\nثانيها: حديث ابن أشوع -وهو سعيد بن عمرو بن أشوع الهمداني الكوفي قاضيها مات في ولاية خالد بن عبد الله- عَنِ الشَّعْبِيِّ، حَدَّثَنِي كَاتِبُ المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: كَتَبَ مُعَاوِيَةُ إلى المُغِيرَةِ بْنِ شُعْبَةَ أَنِ اكْتُبْ إِلَى بِشَيءٍ سَمِعْتَهُ مِنَ رسول الله - ﷺ -. فَكَتَبَ إِلَيهِ: سَمِعْتُ النَّبِيَّ","vol":"10","page":500},{"text":"- ﷺ - يَقُولُ: \"إِنَّ اللهَ كَرِهَ لَكُمْ ثَلًاثا: قِيلَ وَقَالَ، وَإِضَاعَةَ المَالِ، وَكَثْرَةَ السُّؤَالِ\".\nثالثها: حديث محمد بن غُرَيْرٍ عن يَعْقُوبَ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَالِحِ، عَنِ ابن شِهَابٍ عن عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ قَالَ: أَعْطَى رَسُولُ الله - ﷺ - رَهْطًا .. الحديث.\nوفي آخره: \"إِنِّي لأُعْطِي الرَّجُلَ وَغيرُهُ أَحَبُّ إِلَى مِنْهُ، خَشْيَةَ أَنْ يُكَبَّ فِي النَّارِ عَلَى وَجْهِهِ\". وَعَنْ أَبِيهِ، عَنْ صَالِحِ، عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ عن أبيه، فَقَالَ فِي حَدِيثِهِ: فَضَرَبَ رَسُولُ اللهِ - ﷺ - بِيَدِهِ فَجَمَعَ بَيْنَ عُنُقِي وَكتِفِي، ثُمَّ قَالَ: \"أَقْبِلْ أَيْ سَعْدُ، إِنِّي لأُعْطِي الرَّجُلَ\".\nقَالَ أَبُو عَبْدِ اللهِ: ﴿فَكُبْكِبُوا﴾ [الشعراء: ٩٤]: قُلِبُوا، ﴿مُكِبًّا﴾ [الملك: ٥٢]: أَكَبَّ الرَّجُلُ إِذَا كَانَ فِعْلُهُ غَيْرَ وَاقِعٍ عَلَى أَحَدٍ، فَإِذَا وَقَعَ الفِعْلُ قُلْتَ: كَبَّهُ اللهُ لِوَجْهِهِ، وَكَبَبْتُهُ أَنَا.\nرابعها: حديث أبي هريرة: \"لَيْسَ المِسْكِينُ الذِي يَطُوفُ عَلَى النَّاسِ تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ .. \" الحديث.\nخامسها: حديث أبي هريرة أيضًا: \"لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ\"\nالشرح:\nأما قوله: \"لا يجد غنًى يغنيه\" فقد أسنده في الباب من حديث أبي هريرة، وهو الحديث الرابع.\nوأما الحديثان الأولان فأخرجهما مسلم أيضًا (^١)، وسلف قطعة من\n_________\n(^١) حديث أبي هريرة الأول رواه مسلم (١٠٣٩) كتاب: الزكاة، باب: المسكين الذي لا يجد غنًى، ولا يفطن له فيتصدق عليه.\nوالحديث الثاني رواه برقم (٥٩٣) كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.","vol":"10","page":501},{"text":"أول الحديث الثاني في باب: الذكر بعد الصلاة (^١).\nوكاتب المغيرة: هو ورَّاد كما سلف هناك (^٢).\nوأما الثالث: فالسند الأخير أخرجه مسلم عن الحسن بن علي الحلواني، عن يعقوب، عن أبيه، عن صالح، عن إسماعيل بن محمد قال: سمعت محمد بن سعد يحدث بهذا يعني: حديث الزهري المذكور فقال في حديثه: فضرب رسول الله - ﷺ - بيده بين عنقي وكتفي ثم قال: \"أَقِتَالًا أي سعد؟ إني لأعطي الرجل\" (^٣)\nوفي \"الجمع\" للحميدي في أفراد مسلم عن إسماعيل بن محمد بن سعد (^٤)، عن أبيه، عن جده بنحو حديث الزهري عن عامر بن سعد.\nوزعم خلف أن طريق إسماعيل بن محمد هذا في البخاري في كتاب الزكاة عن محمد بن غرير كما سقناه، لكن زاد بعد: صالح عن إسماعيل بن محمد، عن أبيه، عن سعد.\nوقال أبو نعيم: وساقه من حديث الدوري، عن يعقوب بن إبراهيم ابن سعد، حَدَّثَني أبي، عن صالح، عن إسماعيل بن محمد، سمعت محمد بن سعد يحدث بهذا يعني: حديث الزهري عن عامر .. الحديث\nثم قال: رواه يعني: البخاري، عن محمد بن غُرَير، عن يعقوب. وقد سلف الحديث في كتاب الإيمان.\n_________\n(^١) سلف برقم (٨٤٤) كتاب: الأذان.\n(^٢) راجع شرح حديث (٨٤٤).\n(^٣) \"صحيح مسلم\" (١٥٠) كتاب: الإيمان، باب: تألف قلب من يخاف على إيمانه لضعفه والنهي عن القطع بالإيمان من غير دليل قاطع.\n(^٤) \"الجمع بين الصحيحين\" ١/ ١٨٨.","vol":"10","page":502},{"text":"وأما حديث أبي هريرة الرابع: فأخرجه مسلم أيضًا (^١)، وأما حديثه الأخير فسلف في باب: الاستعفاف عن المسألة (^٢).\nإذا تقرر ذَلِكَ: فالآية الأولى اختلف المفسرون في تأويلها فقيل: يسألون ولا يلحفون في المسألة، وقيل: إنهم لا يسألون الناس أصلًا أي: لا يكون منهم سؤال فيكون منهم إلحاف؛ وألحف وأحفى وألح بمعنًى، والدليل على أنهم لا يسألون وصف الرب ﷻ بالتعفف، ولو كانوا أهل مسألة لما كان التعفف من صفتهم. ويشهد له حديثا أبي هريرة في الباب الأول والرابع.\nواحتج بالحديث الأول، قالوا: والمسألة بغير إلحاف مباحة للمضطر إليها، يدل على ذَلِكَ ما رواه مالك، عن زيد بن أسلم، عن عطاء بن يسار، عن رجل من بني أسد له صحبة أن رسول الله - ﷺ - قال: \"من سأل وله أوقية أو عدلها فقد سأل إلحافًا\" (^٣)\nفدل ذَلِكَ أن من لم تكن له أوقية فهو غير ملحف ولا ملوم في المسألة. ومن لم يكن ملومًا في مسألته، فهو ممن يليق به اسم التعفف.\nوليس قول من قال: لو كانوا أهل مسألة لما كان التعفف من صفتهم. بصحيح؛ لأن السؤال المذموم إنما هو لمن كان غنيًّا عنه بوجود أوقية أو عدلها، فالحديثان مختلفان في المعنى لاختلاف ظاهر ألفاظهما.\nوالأول نفي الإلحاف ودل على السؤال، والثاني نفي فيه السؤال أصلًا، وانتفي فيه الإلحاف بنفي السؤال، وإنما اختلفا لاختلاف أحوال السائل؛ لأن الناس يختلفون في هذا المعنى، فمنهم من يصبر عن السؤال\n_________\n(^١) \"صحيح مسلم\" (١٠٣٩).\n(^٢) سلف برقم (١٤٧٠).\n(^٣) \"الموطأ\" ٢/ ١٧٩ (٢١١١) باب: التعفف عن المسألة، وصححه الألباني في \"الصحيحة\" ٤/ ٢٩٦ (١٧١٩).","vol":"10","page":503},{"text":"عند الحاجة ويتعفف، ويدافع حاله، وينتظر الفرج من خالقه، ومنهم من لا يصبر ويسأل بحسب حاجته، وكفايته، ومنهم من يسأل وهو يحب الاستكثار، وهذا هو الملحف الذي لا تنبغي له المسألة.\nويحتمل أن يكون معناهما واحدًا في نفي السؤال أصلًا. ويحتمل أن يكونا متفقي المعنى في إثبات السؤال، ونفي الإلحاف. فإن قُلْتَ: فكيف قال: \"ولا يقوم فيسأل الناس\" قيل: في أكثر أمره وغالب حاله يلزم نفسه التعفف عن المسألة، حتىَّ تغلبه الحاجة والفقر ويقع سؤاله نادرًا، كما قال - ﷺ -: \"لا يضع عصاه عن عاتقه\" (^١) أي غالبًا، وكما قال: \"لا تحل الصدقة لغني ولا لذي مرة سَوي\" (^٢).\nوقد تحل لهم في بعض الأوقات. ومن كان سؤاله عند الضرورة وفي النادر فليس بملحف، واسم التعفف أولى به، بدليل حديث عطاء بن يسار السالف. وقال قتادة: ذكر لنا أن النبي - ﷺ - قال: \"إن الله تعالى يبغض الغني الفاحش البذيء والسائل الملحف\" (^٣) وقال أبو هريرة:\n_________\n(^١) رواه مسلم (١٤٨٠) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها، من حديث فاطمة بنت قيس.\n(^٢) روي من حديث أبي هريرة وعبد الله بن عمرو، فحديث أبي هريرة رواة النسائي ٥/ ٩٩ كتاب: الزكاة، باب: إذا لم يكن له دراهم وكان له عدلها، وابن ماجه (١٨٣٩) كتاب: الزكاة، باب: من سأل عن ظهر غنًى، وأحمد ٢/ ٣٧٧ - ٣٨٩، والحاكم في \"المستدرك\" ١/ ٤٠٧ كتاب: الزكاة. وحديث عبد الله بن عمرو، رواه أبو داود (١٦٣٤) كتاب: الزكاة، باب: من يعطى من الصدقة وحد الغنى، والترمذي (٦٥٢) كتاب: الزكاة، باب: ما جاء من لا تحل له الصدقة، وأحمد ٢/ ١٦٤، ١٩٢، والحاكم في \"المستدرك\" ١/ ٤٠٧ كتاب: الزكاة، وصححه الألباني في \"صحيح أبي داود\" (١٤٤٤). وصحح الحديثين معًا في \"الإرواء\" (٨٧٧).\n(^٣) رواه الطبري في \"تفسيره\" ٣/ ١٠٠ (٦٢٢٩)، وذكره السيوطي في \"الدر المنثور\" ١/ ٦٣٤ وعزاه إلى ابن جرير وابن المنذر.","vol":"10","page":504},{"text":"المسكين: هو المتعفف في بيته، لا يسأل الناس شيئًا حتَّى تصيبه الحاجة، اقرءوا إن شئتم: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ (^١).\nوأما قول البخاري: وكم الغنى؟ أي: كم حده؟ وقد سلف فيه حديث عطاء. وروى ابن مسعود: يا رسول الله، ما الغنى؟ قال: \"خمسون درهمًا\" (^٢) وفي حديث أبي سعيد: \"من سأل وله قيمة أوقية فقد ألحف\" (^٣).\nوفي حديث سهل بن الحنظلية عند أبي داود: يا رسول الله، ما الغنى الذي لا ينبغي معه المسألة؟ قال: \"قدر ما يغديه ويعشيه\" وفي لفظ: \"أن يكون له شبع يوم وليلة\" (^٤).\nوحديث عليًّ: ما ظهر غنًى يا رسول الله؟ قال: \"عشاء ليلة\" (^٥).\nوسيأتي في الباب أيضًا إيضاح الخلاف فيه. وأما الآية الثانية وهي\n_________\n(^١) ذكره ابن كثير في \"تفسيره\" ٢/ ٤٧٩ وعزاه إلى ابن جرير.\n(^٢) رواه أبو داود (١٦٢٦) كتاب: الزكاة، باب: من يعطى من الصدقة وحد الغنى، والترمذي (٦٥٠) كتاب: الزكاة، باب: ما جاء من تحل له الزكاة، والنسائي ٥/ ٩٧ كتاب: الزكاة، حد الغنى، وابن ماجه (١٨٤٠) كتاب: الزكاة، باب: كراهية المسألة، أحمد ١/ ٣٨٨، ١/ ٤٤١، ١/ ٤٦٦، وصححه الألباني في \"صحيح أبي داود\" (١٤٣٨) وفي \"الصحيحة\" (٤٩٩).\n(^٣) رواه أبو داود (١٦٢٨) كتاب: الزكاة، باب: من يعطى من الصدقة وحد الغنى، والنسائي ٥/ ٩٨ كتاب: الزكاة، من الملحف؟، وأحمد ٣/ ٧، ٩ وصححه الألباني في \"صحيح أبي داود\" (١٤٤٠)، و\"الصحيحة\" (١٧١٩).\n(^٤) سنن أبي داود (١٦٢٩) وصححه الألباني في \"صحيح أبي داود\" (١٤٤١).\n(^٥) رواه أحمد ١/ ١٤٧، والعقيلي في \"الضعفاء الكبير\" ١/ ٢٢٤، والطبراني في \"الأوسط\" ٧/ ١٣٢ (٧٠٧٨)، و٨/ ١٣٨ (٨٢٠٥)، وابن عدي في \"الكامل\" ٦/ ٢٢٠، والدارقطني في \"سننه\" ٢/ ١٢١ كتاب: الزكاة، باب: الغنى التي يحرم السؤال، وقال الألباني في \"صحيح الترغيب والترهيب\" ١/ ٤٩٠ (٨٠٤): صحيح لغيره.","vol":"10","page":505},{"text":"قوله: ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللهِ﴾ [البقرة: ٢٧٣]، هم فقراء المهاجرين خاصة، قاله مجاهد (^١)، وابن أبي جعفر عن أبيه، والسدي (^٢).\nومعنى ﴿أُحْصِرُوا﴾: منعهم فرض الجهاد عن التصرف، وقيل: أحصرهم عدوهم؛ لأن الله شغلهم بجهادهم، وقيل: شغلهم عدوهم بالقتال عن التصرف، واللغة توجب أن أحصر من المرض إلا أن يكون المعنى صودفوا في هذا الحال.\nوقوله: ﴿لَا يَسْتَطِيعُونَ ضَرْبًا فِي الأَرْضِ﴾ أي: تصرفًا عن المدنية. وقيل: ألزموا أنفسهم الجهاد، كما يقال: لا أستطيع أن أعصيك أي: قد ألزمت نفسي طاعتك.\nوقوله: ﴿يَحْسَبُهُمُ الجَاهِلُ أَغْنِيَاءَ﴾ ليس الجهل هنا ضد العلم، وإنما هو ضد الخبرة. أي الجاهل بحالهم بما يرى بهم من التعفف؛ لأنهم لا يسألون.\nوقوله: ﴿تَعْرِفُهُمْ بِسِيمَاهُمْ﴾ يعني: ما بهم من الخصاصة، كان أحدهم يلبس البردة إلى نصف الساق والآخر يتزرها. وقوله: ﴿فَإِنَّ اللَّهَ بِهِ عَلِيمٌ﴾ أي يعلمه ويجازي على ما أريد به وجهه.\nوأما حديث أبي هريرة الأول: فقوله - ﷺ -: \"ليس المسكين\" أي ليس الشديد المسكنة. قاله ابن التين.\n_________\n(^١) \"تفسير مجاهد\" ١/ ١١٧، ورواه ابن جرير في \"تفسيره\" ٣/ ٩٦ (٦٢١٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٠ (٢٨٦٥)، وذكره ابن الجوزي في \"زاد المسير\" ١/ ٣٢٧، وذكره السيوطي في \"الدر المنثور\" ١/ ٦٣٣ وعزاه إلى سفيان، وعبد بن حميد، وابن جرير، وابن المنذر، وابن أبي حاتم.\n(^٢) رواه ابن جرير في \"تفسيره\" ٣/ ٩٦ (٦٢١١ - ٦٢١٢).","vol":"10","page":506},{"text":"وقال ابن بطال: يريد ليس المسكين المتكامل أسباب المسكنة؛ لأنه بمسألته يأتيه الكفاف والزيادة عليه فيزول عنه اسم المبالغة في المسكنة.\n\"وإنما المسكين\" المتكامل أسباب المسكنة من لا يجد غِنًى ولا يتصدق كقوله تعالى: ﴿لَيْسَ البِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ المَشْرِقِ وَالمَغْرِبِ﴾ [البقرة: ١٧٧] أي: ليس ذَلِكَ غاية البر لأنه لا يبلغ بر ﴿مَنْ آمَنَ بِاللهِ وَاليَوْمِ الآخِرِ﴾ البقرة: ١٧٧. الآية (^١).\nوقوله: \"الأُكله والأُكلتان\" قال ابن التين: ضبطه بعضهم بضم الهمزة بمعنى اللقمة، فإذا فتحها كانت المرة الواحدة. قال الكسائي: يقال في كل شيء: فعلت فعلة إلا في شيئين حججت حجة ورأيت رؤية.\nذكره الهروي. وفي \"الفصيح\": الأكلة: اللقمة، والأكلة بالفتح: الغداء والعشاء.\nوقال صاحب \"المطالع\" أيضًا: هما في الحديث بالضم؛ لأنه بمعنى اللقمة، فإذا كانت بمعنى المرة الواحدة فهي بالفتح، إلا أن يكون فيها فاء فيكون مضمومًا بمعنى المأكول.\nواختلف أهل اللغة في الفقير والمسكين، من هو أسوأ منهما؟\nفقال ابن السكيت، وابن قتيبة: المسكين أسوأ حالًا من الفقير؛ لأنه مشتق من السكون. وهو عدم الحركة، فكأنه كالميت، فالمسكين: الذي سكن وخشع، والفقير له بعض ما يقيمه، واحتجوا بقول الراعي:\nأَمَّا الفَقِيُر الذي كانَتْ حَلُوبَتُه … وَفْق العِيالِ فلم يُتْرَك له سَبَدُ (^٢)\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥١٦ - ٥١٧.\n(^٢) \"غريب ابن قتيبة\" ١/ ١٩١.","vol":"10","page":507},{"text":"فجعل له حلوبة، وجعلها وفق عياله أي: قدر قوتهم. وقال ابن سيده: المِسْكين والمَسْكين، الأخيرة نادرة؛ لأنه ليس في الكلام مَفْعيل: الذي لا شيء له. وقيل: الذي لا شيء له يكفي عياله.\nوقال أبو إسحاق: هو الذي أسكنه الفقر فخرجه إلى معنى مفعول (^١)، والفقر ضد الغنى. وقدر ذَلِكَ أن يكون له ما يكفي عياله. وقد فقر فهو فقير والجمع: فقراء. والأنثى: فقيرة من نسوة فقائر.\nوحكى اللحياني نسوة فقراء، ولا أدري كيف هذا. وقال القزاز: أصل الفقر في اللغة: من فقار الظهر، كأن الفقر كسر فقار ظهره، فبقي له من جسمه بقية يدل عليه الشعر السالف. والفَقر والفُقر، والفتح أكثر. وأما ابن عديس فسوى بينهما.\nقال القزاز: والناس يجعلون المِسْكِين هو الذي معه شيء، وليس كذلك، ذاك الفقير. وأما المسكين: فالذي لا شيء معه، والفرق في الاشتقاق، لأن المْسِكين مِفْعِيل من السكون، وإذا انقطعت حركة الإنسان لم يبق له شيء. واحتج من جعل المسكين من له شيء بقوله تعالى: ﴿أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ﴾ [الكهف: ٧٩] فجعل لهم سفينة، ومعنى هذا عند قوم أنه لم يرد فقرهم، ولكن جرى الخطاب على معنى الترحم كما تقول: ما تصنع ها هنا يا مسكين؟ على معنى الترحم. وكما قال - ﷺ - لقيلة: \"يا مسكينة عليك بالسكينة\" (^٢).\n_________\n(^١) \"المحكم\" ٦/ ٤٤٩.\n(^٢) رواه ابن سعد في \"طبقاته\" ١/ ٣١٧ - ٣٢٠ مطولًا، والطبراني في \"الكبير\" ٢٥/ ٧ - ١١ (١)، وابن عبد البر في \"التمهيد\" ١٩/ ١٥٢ - ١٥٣ مختصرًا، وذكره الهيثمي في \"المجمع\" ٦/ ١٠ - ١٢ وقال: رواه الطبراني ورجاله ثقات.","vol":"10","page":508},{"text":"وقال قوم: لم تكن السفينة لهم وإنما كانوا فيها على سبيل الأجرة للعمل، وقال الجوهري: المسكين: الفقير، وقد يكون بمعنى: الذلة والضعف، يقال: سكن الرجل وتمسكن وهو شاذ، وكان يونس يقول: المسكين أشد حالًا من الفقير قال: وقلت لأعرابي أفقير أنت؟ قال: لا والله، بل مسكين. والمرأة مسكينة، وقوم مساكين، ومسكينون، والإناث مسكينات (^١).\nوقال الأخفش: الفقير مشتق من قولهم: فقرت له فقرة من مالي.\nوقال نفطويه: الفقير عند العرب: المحتاج، والمسكين: الذي قد أذله الفقر.\nإذا عرفت ذَلِكَ: فقد اختلف العلماء فيهما بناءً على ذَلِكَ:\nفقال مالك وأبو حنيفة: المسكين أسوأ حالًا من الفقير (^٢). وعكس الأصمعي وابن الأنباري والشافعي (^٣)، احتج الأولون بهذا الحديث، واحتج الآخرون بالآية السالفة ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللهِ﴾ [البقرة: ٢٧٣]. وبالآية السالفة: ﴿أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ﴾ [الكهف: ٧٩] قالوا: والفقر هو استئصال الشيء يقال: فقرتهم الفاقرة إذا أصابتهم داهية أهلكتهم، والفقير عند العرب الذي قد انكسر فقار ظهره كما سلف، ومن صار هكذا فقد حل به الموت. وقد يقال: مسكين لغير الفقير، ولكن لمن نقصت حاله عن الكمال في بعض الأمور كما قال - ﷺ -: \"مسكين مسكين من لا زوجة\n_________\n(^١) \"الصحاح\" ٥/ ٢١٣٧.\n(^٢) انظر: \"الهداية\" ١/ ١٢٠، \"المعونة\" ١/ ٢٦٨ - ٢٦٩.\n(^٣) انظر: \"الاستذكار\" ٩/ ٢٠٩ - ٢١٠، \"روضة الطالبين\" ٢/ ٣٠٨.","vol":"10","page":509},{"text":"له، ومسكينة مسكينة من لا زوج لها\" (^١) قالوا: وقد قال الشارع: \"اللهم أحيني مسكينًا وأمتني مسكينًا واحشرني في زمرة المساكين\" رواه الحاكم من حديث أبي سعيد الخدري، وقال: صحيح الإسناد (^٢). وتعوذ بالله من الفقر، فعُلم أنه أسوأ حالًا وأشد من المسكنة. قال ابن التين: وأهل اللغة جميعًا على هذا القول.\nوقالت طائفة من السلف: الفقير الذي لا يسأل، والمسكين الذي يسأل، روي عن ابن عباس، ومجاهد، وعكرمة، وجابر بن زيد، والزهري، وروي عن علي بن زياد، عن مالك أن الفقير الذي لا عيال له ويتعفف عن المسألة، والمسكين: الذي لا عيال له ويسأل (^٣).\nواختلفوا أيضًا كم الغنى الذي لا يجوز لصاحبه أخذ الصدقة، وتحرم عليه المسألة فقال بعضهم: هو بوجود المرء قوت يومه لغدائه وعشائه. وهذا قول بعض المتصوفة الذين زعموا أنه ليس لأحد ادخار شيء لغد. وهو مردود بما ثبت عن الشارع وأصحابه أنهم كانوا يدخرون.\nوقال آخرون: لا تجوز المسألة إلا عند الضرورة وأحلوا ذَلِكَ بحل الميتة للمضطر.\n_________\n(^١) حديث مرسل، رواه الطبراني في \"الأوسط\" ٦/ ٣٤٨ (٦٥٨٩)، والبيهقي في \"الشعب\" ٤/ ٣٨٢ (٥٤٨٣)، وذكره الديلمي في \"الفردوس\" ٤/ ١٦٥ (٦٥١٥)، وذكره الهيثمي في \"المجمع\" ٤/ ٢٥٢ وقال: رواه الطبراني في \"الأوسط\" ورجاله ثقات إلا أن أبا نجيح لا صحبة له، وذكره الهندي في \"كنز العمال\" ١٦/ ٢٧٨ - ٢٧٩ (٤٤٤٥٥)، وعزاه للبيهقي في \"الشعب\" عن أبي نجيح مرسلًا، وقال الألباني في \"الضعيفة\" (٥١٧٧): منكر.\n(^٢) \"المستدرك\" ٤/ ٣٢٢ كتاب: الرقائق، وصححه الألباني في \"صحيح الجامع\" (١٢٦١)، وانظر: \"الإرواء\" ٣/ ٣٥٨ (٨٦١).\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٨١ - ٢٨٢.","vol":"10","page":510},{"text":"وقال آخرون: لا تحل المسألة بكل حال. واحتجوا بما روي عنه - ﷺ - أنه قال أبي ذر: \"لا تسأل الناس شيئًا\" (^١) وجعلوا ذَلِكَ نهيًا عامًّا عن كل مسألة. وبما رواه ابن أبي ذئب، عن محمد بن قيس، عن عبد الرحمن بن يزيد، عن معاوية، عن ثوبان مرفوعًا: \"من تكفل لي بواحدة تكفلت له بالجنة\" قال ثوبان: أنا. قال: \"لا تسأل الناس شيئًا\" وكان سوطه يقع فما يقول لأحدٍ: ناولنيه، فينزل فيأخذه (^٢). وقال قيس بن عاصم لبنيه: إياكم والمسألة، فإنها آخر كسب المرء، فإن أحدًا لن يسأل إلا ترك كسبه (^٣).\nوقالت طائفة: لا يأخذ الصدقة من له أربعون درهمًا، لقوله - ﷺ -: \"من سأل وله أوقية أو عدلها فقد سأل إلحافًا\" وقد سلف (^٤). وممن قال بذلك أبو عبيد.\nوقالت طائفة: لا تحل لمن له خمسون درهمًا. وهو قول النخعي، والثوري، وأحمد، وإسحاق (^٥). واحتجوا بحديث يروى عن ابن مسعود\n_________\n(^١) رواه أحمد ٥/ ١٧٢، والبيهقي في \"شعب الإيمان\" ٣/ ٢٤٠ (٣٤٣٠)، وذكره المنذري في \"الترغيب والترهيب\" وصححه الألباني في \"صحيح الترغيب\" (٨١٠) و\"صحيح الجامع\" (٧٣٠٧).\n(^٢) رواه ابن ماجه (١٨٣٧) كتاب: الزكاة، باب: كراهة المسألة، وأحمد ٥/ ٢٧٥، ٢٧٧، وأبو نعيم في \"الحلية\" ١/ ١٨١، والبيهقي في \"شعب الإيمان\" ٣/ ٢٧٢ - ٢٧٣ (٣٥٢٠ - ٣٥٢١) ورواه أبو داود (١٦٤٣) من طريق آخر. وصححه الألباني في \"صحيح أبي داود\" (١٤٥٠).\n(^٣) رواه البخاري في \"الأدب المفرد\" (٩٥٣)، وابن سعد في \"طبقاته\" ٧/ ٣٦ - ٣٧ مختصرًا، والطبراني في \"الكبير\" ١٨/ ٣٣٩ - ٣٤٠ (٨٦٩ - ٨٧٠)، والحاكم. في \"المستدرك\" ٣/ ٦١٢ كتاب: معرفة الصحابة، وحسنه الألباني في \"الأدب المفرد\" (٩٥٣).\n(^٤) سلف تخريجه.\n(^٥) انظر: \"المغني\" ٤/ ١١٨ - ١١٩، \"المبدع\" ٢/ ٤١٧.","vol":"10","page":511},{"text":"مرفوعًا بذلك (^١). وأعله يحيى بن سعيد وشعبة فقالا: يرويه حكيم بن جبير، وهو ضعيف (^٢).\nوقالت طائفة: من ملك مائتي درهم حرم عليه الصدقة المفروضة.\nوهو قول أبي حنيفة، وأصحابه، ورواه المغيرة عن مالك (^٣).\nوقال المغيرة: لا بأس أن يعطى أقل ما تجب فيه الزكاة.\nوروي عن مالك: يعطى من له أربعون درهمًا إذا كان له عيال (^٤).\nواحتج أصحاب أبي حنيفة بقوله - ﷺ - \"أمرت أن آخذ الصدقة من أغنيائكم وأردها في (فقرائهم) (^٥) \" فجعل المأخوذ منه غير المردود عليه، ومن معه مائتا درهم تؤخذ منه الزكاة فلم تجز أن ترد عليه لما فيه من إبطال الفرق بين الجنسين، بين الغني والفقير.\nوقال الطحاوي: قوله - ﷺ -: \"أما وجد عنها مندوحة\" بما يقيم به رمقه من عيش وإن ضاق، \"وأما من سأل وله أوقية أو عدلها\" منسوخ بقوله - ﷺ -: \"من سأل وله خمس أواق فقد سأل إلحافًا\" (^٦)، فجعل هذا حدًّا\n_________\n(^١) رواه أبو داود (١٦٢٦) كتاب: الزكاة، باب: من يُعطى من الصدقة وحد الغنى، والترمذي (٦٥٠ - ٦٥١) كتاب: الزكاة، باب: من تحل له الزكاة، والنسائي ٥/ ٩٧ كتاب: الزكاة، حد الغنى، وابن ماجه (١٨٤٠) كتاب: الزكاة، من سأل عن ظهر غِنًى، وأحمد ١/ ٣٨٨.\n(^٢) والحديث صححه الألباني في: \"صحيح أبي داود\" (١٤٣٨)، \"الصحيحة\" (٤٩٩). وقال: هذا إسناد صحيح من طريق زبيد، لا من طريق حكيم بن جبير فإنه ضعيف.\n(^٣) انظر: \"الاختيار\" ١/ ١٥٨، \" المنتقى\" ٢/ ١٥٢.\n(^٤) انظر: \"التاج والإكليل\" ٣/ ٢٢٠.\n(^٥) عليها في الأصل كلمة (كذا)\n(^٦) رواه أحمد ٤/ ١٣٨، والطحاوي في \"شرح معاني الآثار\" ٤/ ٣٧٢، وأورده الهيثمي في \"المجمع\" ٣/ ٩٥، وقال: رواه أحمد ورجاله رجال الصحيح، وصححه الألباني في \"صحيح الجامع\" (٦٠٢٢)، وانظر: \"الصحيحة\" ٥/ ٣٩٩ (٢٣١٤).","vol":"10","page":512},{"text":"لمن لا تحل له الصدقة، قال بعضهم: وكل من حد من الفقهاء في الغنى حدًّا أو لم يحد فإنما هو بعد ما لا غنًى به عنه من دار تحمله ولا تفضل عنه، وخادم هو محتاج إليها، ولا فضل له من مال يتصرف فيه، ومن كان هكذا، فأجمع الفقهاء أنه يجوز له أن يأخذ من الصدقة ما يحتاج إليه.\nقال الطبري: والصواب عندنا. في ذَلِكَ أن المسألة مكروهة لكل أحد إلا لمضطر يخاف على نفسه التلف بتركها، ومن بلغ حد الخوف على نفسه من الجوع، ولا سبيل إلى ما يرد به رمقه، ويقيم به نفسه إلا بالمسألة فالمسألة عليه فرض واجب؛ لأنه لا يحل له إتلاف نفسه وهو يجد السبيل إلى حياتها.\nوالمسألة مباحة لمن كان ذا فاقة وإن كرهناها ما وَجدَ عنها مندوحة بما يقيم به رمقه من عيش وإن ضاق، وإنما كرهناها له لقوله - ﷺ -: \"اليد العليا خير من اليد السفلى\" (^١)، ولا مأثم عليه إلا على سائل سأل عن غنًى متكثرًا بها فالمسألة عليه حرام.\nقُلْت: وقد أسلفنا فيما مضى أقسام المسألة، فراجعه.\nوأما حديث المغيرة ففيه الكتاب بالسؤال عن العلم، والجواب عنه.\nوفيه: قبول خبر الواحد، وقبول الكتابة، وهو حجة في الإجازة.\nوفيه: أخذ بعض الصحابة عن بعض. والمراد بـ (قيل وقال) هنا: حكايته شيء لا يعلم صحته، وأن الحاكي له يقول: قيل وقال. قاله ابن الجوزي. وعن مالك: هو الإكثار من الكلام والإرجاف نحو قول\n_________\n(^١) سلف برقم (١٤٢٩) كتاب: الزكاة، باب: لا صدقة إلا عن ظهر قلب، ورواه مسلم (١٠٣٣) كتاب: الزكاة، باب: بيان أن اليد العليا خير من اليد السفلى.","vol":"10","page":513},{"text":"القائل: أُعطِي فلان كذا ومنع من كذا والخوض فيما لا يعني (^١).\nوقال ابن التين: له تأويلان:\nأحدهما: أن يراد به حكايته أقوال الناس وأحاديثهم والبحث عنها لينمي، فيقول: قال فلان كذا وفلان كذا بما لا يجر خبرًا، إنما هو ولوع وشغف، وهو من التجسس المنهي عنه.\nوالثاني: أن يكون في أمر الدين فيقول: قيل فيه كذا، وقال فلان، فيقلد ولا يحتاط لموضع الإخبار بالحجج. وفي لفظ آخر: نهى عن قيل وقال (^٢).\nقال أبو عبيد: فيه تجوز، وذلك أنه جعل القال مصدرًا كأنه قال عن قيل وقول، يقال: قلت قولًا وقيلًا وقالا. فعلى هذا يكون: إن الله كره لكم قيلا وقالا منونًا؛ لأنهما مصدران وقال ابن السكيت: هما اسمان لا مصدران وقال غيره: من روى غير منون قال: إنهما فعلان. والأول على أنهما اسمان. وفي حرف عبد الله (ذلك عيسى بن مريم قالُ الحق الذي فيه تمترون) (^٣).\nوقوله: و\"إضاعة المال\" هذا على وجوه جماعها الإسراف، ووضعه في غير موضعه كالأبنية، واللباس، والفُرُش، وتمويه الأبنية بالذهب،\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٣١٥.\n(^٢) سيأتي برقم (٧٢٩٢) كتاب: الاعتصام، باب: ما يكره من كثرة السؤال وتكلف ما لا يعنيه، ورواه مسلم (٥٩٣/ ١٤) كتاب: الأقضية، باب: النهي عن كثرة المسائل بغير حاجة والنهي …\n(^٣) هذِه قراءة شاذة قرأ بها ابن مسعود بضم اللام، قال ابن خالويه: يقال: قلت قولًا وقيلًا وقالًا وقولة. كل ذلك مصادر، وانظر \"مختصر في شواذ القرآن\" من كتاب \"البديع\" لابن خالويه ص ٨٧.","vol":"10","page":514},{"text":"وتطريز الثياب به أو سقوف البيت فإنه من التضييع والتصنع، ولا يمكن تخليصه منه وإعادته إلى أصله حتَّى يكون أصلًا قائمًا. ومن إضاعته: تسليمه لغير رشيد.\nوفيه: دلالة على إثبات الحجر على المفسد لماله، ومن الحجر احتمال الغبن في البياعات (^١)، وقسمة ما لا ينتفع بقسمته كاللؤلؤة، وتركه من غير حفظ فيضيع، أو يتركه حتَّى يفسد، أو يرميه إذا كان يسيرًا كبرًا عن تناوله، أو يسرف في النفقة أو ينفقه في المعاصي، وأن يتخلى الرجل من ماله بالصدقات وعليه دين لا يرجو له وفاء، ولا صبر له على التفسير والإضاقة، ولا يرد على فعل الصديق حيث تصدق بماله كله لغناه بقوة صبره، ومن في الأمة مثله يقاس به؟! وانظر من أنفقه عليه.\nويحتمل أن يتأول معنى: \"إضاعة المال\" على العكس مما سلف أن إضاعته حبسه عن حقه، والبخل به على أهله، كما قال:\nوما ضاع مال أورث المجد أهله … ولكن أموال البخيل تضيع (^٢)\nوقال الداودي: إضاعة المال تؤدي إلى الفقر الذي يخشى منه الفتنة. وكان الشارع يتعوذ من الفقر وفتنته.\nقال: وفيه دليل على فضل الكفاف على الفقر والغنى؛ لأن ضياع المال يؤدي إلى الفتنة بالفقر وكثرة السؤال، وربما خشي من الغنى الفتنة، قال تعالى: ﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى (٦) أَنْ رَآهُ اسْتَغْنَى (٧)﴾ [العلق: ٦ - ٧] قال: ﴿وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا﴾ [الفرقان: ٦٧]\n_________\n(^١) هي الأشياء التي يتبايع بها في التجارة، \"لسان العرب\" ١/ ٤٠٢.\n(^٢) وقد قيل أيضًا:\nوما ضاع مال ورث الحمد أهله … ولكن أموال البخيل تضيع","vol":"10","page":515},{"text":"فنهى عما يؤدي إلى الحالتين، وألف قوم في تفضيل الغنى على الفقر، وعكس قوم، واحتج كلٌ، وسكتوا عن الحال التي هي أفضل منهما وهي التي دعا الله ورسوله إليها، وإنما الفقر والغنى محنتان وبليتان كان الشارع يتعوذ منهما، ولا يتعوذ من حالة فيها الفضل غير أن الغنى أضر من الفقر على أكثر الناس، وإنما توصف الأشياء بأكثرها.\nوقال المهلب في \"إضاعة المال\": يريد السرف في إنفاقه وإن كان فيما يحل، ألا ترى أنه - ﷺ - رد تدبير المعدم؛ لأنه أسرف على ماله فيما يحل ويؤجر فيه لكنه أضاع نفسه، وأجره في نفسه آكد من أجره في غيره.\nومن هنا اختلف العلماء في وجوب الحجر على البالغ المضيع لماله، فجمهور العلماء يوجب عليه الحجر صغيرًا كان أو كبيرًا. روي ذَلِكَ عن علي، وابن عباس، وابن الزبير، وعائشة، وهو قول مالك، والأوزاعي، وأبي يوسف، والشافعي، وأحمد، وإسحاق، وأبي ثور (^١).\nوقال النخعي، وابن سيرين، وبعدهما أبو حنيفة، وزفر: لا حجر عليه (^٢) يدل لهم حديث الذي يخدع في البيوع ولم يمنعه الشارع من التصرف، وللأولين حديث معاذ. ولعل يكون لنا عودة إليه في موضعه إن شاء الله تعالى.\nوأما \"كثرة السؤال\" ففيه وجهان ذكرا عن مالك:\nالأول: سؤال الشارع فإنه قال: \"ذروني ما تركتكم\" (^٣).\n_________\n(^١) انظر: \"الهداية\" ٣/ ٣١٥، \"المعونة\" ٢/ ١٥٩، \"روضة الطالبين\" ٤/ ١٨١، \"المغني\" ٦/ ٥٩٥.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٩٧، \"مختصر اختلاف العلماء\" ٥/ ٢١٥.\n(^٣) رواه مسلم (١٣٣٧) كتاب: الحج، باب: فرض الحج مرة في العمر.","vol":"10","page":516},{"text":"الثاني: سؤال الناس (^١)، وهو ما فهمه البخاري وبوب عليه وقال ابن التين فيه وجوه:\nأحدها: التعرض لما في أيدي الناس من الحطام بالحرص والشره وهو تأويل البخاري.\nثانيها: أن يكون في سؤال المرء ما نهي عنه من متشابه الأمور على مذهب أهل الزيغ والشك وابتغاء الفتنة، أو يكون على ما كانوا يسألون الشارع عن الشيء من الأمور من غير حاجة بهم إليه، فتنزل البلوى بهم كالسائل عمن يجد مع امرأته رجلًا. وأشد الناس جرمًا في الإسلام من سأل عن أمر لم يكن حرامًا فحرم من أجل مسألته، كما روي (^٢).\nوجاءت المسائل في القرآن على ضربين: محمودة: مثل ﴿يَسْأَلُونَكَ عَنِ الأَنْفَالِ﴾ [الأنفال: ١] ﴿وَيَسْأَلُونَكَ عَنِ المَحِيضِ﴾ [البقرة: ٢٢٢] ونحوه وبذلك أمر الرب ﷻ ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾ [الأنبياء: ٧] ومذمومة: مثل ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ﴾ [الإسراء: ٨٥] ﴿يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا (٤٢)﴾ [النازعات: ٤٢] وإليه يرجع قوله: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ﴾ [المائدة: ١٠١].\nوأما حديث سعد فتقدم بفوائده في كتاب الإيمان، في باب: إذا لم يكن الإسلام على الحقيقة (^٣). وأسلفنا هناك أن (أراه) بفتح الهمزة، وأنه ضبط بضمها، وعليه اقتصر ابن التين هنا، أي: أظنه.\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٣١٥.\n(^٢) يشير المصنف ﵀ إلى حديث سيأتي برقم (٧٢٨٩) كتاب: الاعتصام، باب: ما يكره من كثرة السؤال وتكلف ما لا يعنيه، ورواه مسلم (٢٣٥٨) كتاب: الفضائل، باب: توقيره - ﷺ - وترك كثرة سؤاله.\n(^٣) سلف برقم (٢٧).","vol":"10","page":517},{"text":"وقوله: \"أو مسلمًا\" إنما نهاه أن يقطع بما لا يعلم غيبه. ومعنى \"مسلمًا\": مستسلمًا يظهر بلسانه ما لا يعتقده بقلبه، وليس هذا المسلم الذي في قوله تعالى: ﴿مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ المُسْلِمِينَ﴾ [الحج: ٧٨] والنبي - ﷺ - مع هبوط الوحي عليه لم يكن يعلم بحقيقة إيمان أحد إلا بوحي، وقد خفي عليه بعض المنافقين قال تعالى: ﴿لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ﴾ [التوبة: ١٠١]\nوقوله: (فضرب بيده فجمع بين عنقي وكتفي) سببه؛ لينبهه لاستماع ما يقول له، وأسلفنا أن (يكُبّه) بضم الكاف لأنه ثلاثي متعد، وإذا كان رباعيًّا كان غير متعد (^١)، وهو شاذ؛ لأن سائر الأفعال إنما يؤتى بالهمزة فيها والتضعيف للتعدية.\nوقوله تعالى: ﴿فَكُبْكِبُوا فِيهَا﴾، أي: كبوا على رءوسهم. وقال أبو عبيد: طرح بعضهم على بعض، والأصل كببوا، قلب من الباء كافًا استثقالًا للتضعيف. وقيل معناه: فجمعوا مشتق من الكبكبة وهي الجماعة. وقد أسلفنا هناك أن فيه فوائد: الشفاعة للرجل من غير أن يسألها ثلاثًا لما في الصدقات وغيرها.\nوفيه: أن العالم يحب له أن يدعو الناس إلى ما عنده وإلى الحق والعلم بكل شيء حتَّى بالعطاء.\nوفيه: أن الحرص على هداية غير المهتدي آكد من الإحسان إلى المهتدي.\nوفيه: أنه يعطي من المال أهل النفاق، ومن على غير حقيقة الإسلام على وجه التألف، إذا طمع بإسلامه. وفي أحاديث الباب كلها الأمر بالمعروف، والاستفتاء، وترك السؤال. وفي الآية الثانية وهي قوله:\n_________\n(^١) في هامش الأصل: وله إخوة نحو ستة أو أكثر.","vol":"10","page":518},{"text":"﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللهِ﴾ [البقرة: ٢٧٣] ودليل قوله: \"لأن يأخذ أحدكم حبله فيحتطب\" الحديث، بيان قوله: \"لا تحل الصدقة لغني ولا لذي مرة سوي\" رواه ابن عمر وأبو هريرة (^١)، وأن معناه خصوص لقوله تعالى: ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللهِ﴾ الآية [البقرة: ٢٧٣] فدل على أنه لو زال عنهم الإحصار لقدروا على الضرب في الأرض، ودل ذَلِكَ على أنهم ذووا مِرة أقوياء، وقد أباح لهم تعالى أخذ الصدقة بالفقر خاصة. وكذلك قوله: \"لأن يأخذ أحدكم حبله فيحتطب\" يدل على هذا المعنى؛ لأنه لا يقدر على ذَلِكَ إلا ذو المرة السوي، ولم تحرم عليه المسألة.\nفذهب قوم إلى الأخذ بالحديث السالف: \"لا تحل الصدقة لغني\"\nإلى آخره وقالوا: لا تحل لذي مرة سوي كالغني، هذا قول الشافعي، وإسحاق، وأبي ثور، وأبي عبيدة، ذكره ابن المنذر، وخالفهم آخرون فقالوا: كل فقير من قوى زمن فالصدقة له حلال، وتأولوا الحديث أن معناه: الخصوص هذا قول الطبري؛ لأنه لا خلاف بين جميع الأمة أن الصدقة المحرمة التي يكون أصلها محبوسًا وغلتها صدقة على الغني والفقير أنه يجوز للأغنياء أخذها وتملكها. فالحديث في الفرض لا في التطوع. وكذا أجمعوا على أن غنيًّا في بلده، لو كان في سفر\n_________\n(^١) حديث ابن عمر رواه ابن عدي في \"الكامل\" ٧/ ٣٨١، وحديث أبي هريرة رواه النسائي ٥/ ٩٩ كتاب: الزكاة، إذا لم يكن له دراهم وكان له عدلها، وابن ماجه (١٨٣٩) كتاب: الزكاة، باب: من سأل عن ظهر غنى، وأحمد ٢/ ٣٧٧، ٣٨٩.\nوفي الباب من حديث عبد الله بن عمرو، وحبشي بن جنادة وطلحة، وجابر، وعبد الرحمن بن أبي بكر، فمن شاء الوقوف عليها فليراجع \"نصب الراية\" ٢/ ٣٩٩ - ٤١٠، و\"الإرواء\" ٣/ ٣٨١ - ٣٨٥ (٧٨٨).","vol":"10","page":519},{"text":"فذهبت نفقته، له أن يأخذ من الصدقة المفروضة ما يحمله إلى بلده. فالحديث مخصوص إذن، وأنه معني به بعض المفروضة؛ ولأن الله تعالى جعل في المفروضة حقًّا لصنوف من الأغنياء كالمجاهد، والعامل، وابن السبيل العاجز حالًا، وإن كان غنيًّا ببلده. وكذا ذو المرة السوي في حال تعذر الكسب عليه جائز له الصدقة المفروضة. وأما التطوع منها ففي كل الأحوال.\nوقال الطحاوي: لا تحرم الصدقة بالصحة إذا أراد بها سد فقره، وإنما تحرم عليه إذا أراد بها التكثر والاستغناء (^١). يدل على ذَلِكَ حديث سمرة السالف: \"المسائل كدوح\" إلى آخره فأباح فيه المسألة في كل أمر لا بد من المسألة فيه. وذلك إباحة المسألة في الحاجة لا بالزمانة. وروى يحيى بن سعيد، عن مجالد، عن الشعبي، عن وهب بن خنبش قال: جاء [رجل] (^٢) إلى رسول الله - ﷺ - وهو واقف بعرفة، فسأله رداءه، فأعطاه إياه فذهب. ثم قال رسول الله - ﷺ -: \"إن المسألة لا تحل إلا من فقر مدقع، أو غرم مفظع (^٣)، ومن سأل الناس ليثرى به، فإنه خموش في وجهه، ورضف يأكله من جهنم، إن قليل فقليل، وإن كثير فكثير\" (^٤).\nفأخبر في هذا الحديث أن المسألة تحل بالفقر والعدم، ولا تختلف في حال الزَّمِن والصحيح. وكانت المسألة التي أباها هي للفقير لا لغيره.\nوكان بصحيح الأخبار عندنا يوجب أن من قصده - ﷺ - بقوله: \"لا تحل\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ١٨.\n(^٢) زيادة مسند \"شرح ابن بطال\" نسيها المصنف.\n(^٣) في الأصل: مفضع، ولعل الصواب ما أثبتناه.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٩.","vol":"10","page":520},{"text":"الصدقة لذي مرة سوي\" هو غير من استثناه في هذِه الآثار، وأن الذي تحرم عليه الصدقة من الأصحاء: هو الذي يريد أن يتكثر ماله بالصدقة، حتَّى تصح هذِه الآثار وتتفق معانيها، ولا تتضاد، وتوافق معنى الآية المحكمة وهي قوله تعالى: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالمَسَاكِينِ﴾ الآية [التوبة: ١٠١]؛ لأن كل من وقع عليه اسم صنف من تلك الأصناف فهو من أهل الصدقة التي جلعها الله تعالى لهم في كتابه، وسنة رسوله، زَمِنًا كان أو صحيحًا.\nفهذا الذي حملنا عليه وجوه هذِه الآثار، وهو قول أبي حنيفة وأبي يوسف، ومحمد. قال ابن بطال: وهو قول مالك أيضًا فيما رواه المغيرة عنه أنه يعطى القوي البدن من الزكاة، ولا يمنع لقوة بدنه (^١).\nخاتمة:\nفي بعض نسخ البخاري عقب الحديث الأخير (^٢)، وقال أبو عبد الله: صالح بن كيسان أكبر من الزهري، وهو قد أدرك ابن عمر.\nومشى عليها ابن التين فقط. فقال: قول البخاري: صالح: إلى آخره هو كما قال. وقد ذكر أن الزهري أدرك ابن عمر وروى عنه.\nقُلْتُ: وجماعات غيره، ذكرتهم في \"المقنع في علوم الحديث\"، وذِكْرها عقب الثالث أنسب (^٣).\nوالزهري اسمه: محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب إمام جليل، أعلم أهل زمانه بهذا الفن.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٢٣.\n(^٢) في هامش الأصل ما نصه: في نسختي هذِه الزيادة بعد الحديث الثالث وهي أوجه.\n(^٣) \"المقنع في علوم الحديث\" ١/ ١٣١.","vol":"10","page":521},{"text":"<span data-type='title' id=toc-1171>٥٤ - باب خَرْصِ التَّمْرِ</span>\n١٤٨١ - حَدَّثَنَا سَهْلُ بْنُ بَكَّارٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ عَبَّاسٍ السَّاعِدِيِّ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ قَالَ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ - غَزْوَةَ تَبُوكَ، فَلَمَّا جَاءَ وَادِيَ القُرَى، إِذَا امْرَأَةٌ فِي حَدِيقَةٍ لَهَا، فَقَالَ النَّبِيُّ - ﷺ - لأَصْحَابِهِ: \"اخْرُصُوا\". وَخَرَصَ رَسُولُ اللهِ - ﷺ - عَشَرَةَ أَوْسُقٍ، فَقَالَ لَهَا: \"أَحْصِي مَا يَخْرُجُ مِنْهَا\". فَلَمَّا أَتَيْنَا تَبُوكَ قَالَ: \"أَمَا إِنَّهَا سَتَهُبُّ اللَّيْلَةَ رِيحٌ شَدِيدَةٌ فَلَا يَقُومَنَّ أَحَدٌ، وَمَنْ كَانَ مَعَهُ بَعِيرٌ فَلْيَعْقِلْهُ\". فَعَقَلْنَاهَا، وَهَبَّتْ رِيحٌ شَدِيدَةٌ، فَقَامَ رَجُلٌ فَأَلْقَتْهُ بِجَبَلِ طَيِّئٍ، وَأَهْدَى مَلِكُ أَيْلَةَ لِلنَّبِيِّ - ﷺ - بَغْلَةً بَيْضَاءَ، وَكَسَاهُ بُرْدًا وَكَتَبَ لَهُ بِبَحْرِهِمْ، فَلَمَّا أَتَى وَادِيَ القُرَى قَالَ لِلْمَرْأَةِ: \"كَمْ جَاءَ حَدِيقَتُكِ؟ \". قَالَتْ: عَشَرَةَ أَوْسُقٍ خَرْصَ رَسُولِ اللهِ - ﷺ -. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنِّي مُتَعَجِّلٌ إِلَى المَدِينَةِ، فَمَنْ أَرَادَ مِنْكُمْ أَنْ يَتَعَجَّلَ مَعِي فَلْيَتَعَجَّلْ\". فَلَمَّا -قَالَ ابْنُ بَكَّارٍ كَلِمَةً مَعْنَاهَا- أَشْرَفَ عَلَى المَدِينَةِ قَالَ: \"هَذِهِ طَابَةُ\". فَلَمَّا رَأَى أُحُدًا قَالَ: \"هَذَا جُبَيْلٌ يُحِبُّنَا وَنُحِبُّهُ، أَلَا أُخْبِرُكُمْ بِخَيْرِ دُورِ الأَنْصَارِ؟ \". قَالُوا: بَلَى. قَالَ: \" دُورُ بَنِي النَّجَّارِ، ثُمَّ دُورُ بَنِي عَبْدِ الأَشْهَلِ، ثُمَّ دُورُ بَنِي سَاعِدَةَ، أَوْ دُورُ بَنِي الحَارِثِ بْنِ الخَزْرَجِ، وَفِي كُلِّ دُورِ الأَنْصَارِ\" يَعْنِي: خَيْرًا. [١٨٧٢، ٣١٦١، ٣٧٩١، ٤٤٢٢ - مسلم: ١٣٩٢ (كتاب الفضائل- باب (٣) بعد حديث ٧٠٦ - فتح: ٣/ ٣٤٣]\n\n١٤٨٢ - وَقَالَ سُلَيْمَانُ بْنُ بِلَالٍ حَدَّثَنِي عَمْرٌو: \"ثُمَّ دَارُ بَنِي الحَارِثِ، ثُمَّ بَنِي سَاعِدَةَ\". وَقَالَ سُلَيْمَانُ، عَنْ سَعْدِ بْنِ سَعِيدٍ، عَنْ عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ عَبَّاسٍ، عَنْ أَبِيهِ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أُحُدٌ جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\". قَالَ أَبُو عَبْدِ اللهِ: كُلُّ بُسْتَانٍ عَلَيْهِ حَائِطٌ فَهْوَ حَدِيقَةٌ، وَمَا لَمْ يَكُنْ عَلَيْهِ حَائِطٌ لَمْ يَقُلْ: حَدِيقَةٌ. [فتح: ٣/ ٣٤٤]\nذكر فيه حديث عَمْرِو بْنِ يَحْيَى، عَنْ عَبَّاسٍ السَّاعِدِيِّ، عَنْ أَبِي حُمَيْدٍ قَالَ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ - غَزْوَةَ تبوكَ، فَلَمَّا جَاءَ وَادِيَ القُرى، إِذَا امْرَأَةٌ فِي حَدِيقَةٍ لَهَا، فَقَالَ النَّبِيُّﷺ - لأصْحَابِهِ: \"اخْرُجوا\". وَخَرَصَ رَسُولُ اللهِ - ﷺ - عشَرَةَ أَوْسُقٍ، فَقَالَ لَهَا: \"أَحْصِي مَا يَخْرُجُ مِنْهَا\" .. الحديث.","vol":"10","page":522},{"text":"وفي آخره: فَلَمَّا رَأى أُحُدًا قَالَ: \"هذا جُبْلٌ يُحِبُّنا وَنُحِبُّهُ، أَلا أُخْبِرُكُمْ بِخَيْرِ دُورِ الأنصَارِ؟ \". قَالُوا: بَلَى. فذكره.\nوقًالَ سُلَيْمَانُ بْنُ بِلَالٍ حَدَّثَنِي عَمْروٌ: \"ثُمَّ دَارُ بَنِي الحَارِثِ، ثُمَّ بَنِي سَاعِدَةَ\". وَقَالَ سُلَيْمَانُ، عَنْ سَعْدِ بْنِ سَعِيدٍ، عَنْ عُمَارَةَ بْنِ غزيَّةَ، عَنْ عَبَّاسٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أُحُدٌ يُحِبُّنَا وَنُحِبُّهُ\". قَالَ أَبُو عَبْدِ الله: كُلُّ بُسْتَانٍ عَلَيْهِ حَائِطٌ فَهْوَ حَدِيقَةٌ، وَمَا لَمْ يَكُنْ عَلَيْهِ حَائِطٌ لَمْ يَقُلْ: حَدِيقَةٌ.\nالشرح:\nالكلام عليه من أوجه: (قال البزار: ولا نعلمه يروى بهذا اللفظ إلا عن أبي حميد وحده) (^١).\nأحدها:\nغزوة تبوك تسمى: العسرة، والفاضحة، وهي من المدينة على أربع عشرة مرحلة وبينها وبين دمشق إحدى عشرة مرحلة في رجب يوم الخميس سنة تسع (^٢).\nقال الداودي: وهي آخر غزواته، ولم يعذر أحدًا تخلف عنها، وكانت في شدة الحر، وإقبال الثمار، ولم يكن فيها قتال. قال ابن التين: لعله يريد آخر غزواته بنفسه، وإلا فقد ذكر الشيخ أبو محمد أنها في سنة تسع، خرج إليها في أول يوم من رجب، واستخلف عليًّا على المدينة. ومكرت في هذِه الغزوة برسول الله - ﷺ - طائفة من المنافقين أرادوأ أن يلقوه من العقبة، فنزل فيهم ما في براءة (^٣). ورجع في سلخ شوال منها.\n_________\n(^١) هكذا جاءت في الأصل وكأنها مقحمة على النص.\n(^٢) انظر: \"معجم ما استعجم\" ١/ ٣٠٣، و\"معجم البلدان\" ٢/ ١٤ - ١٥.\n(^٣) رواه ابن أبي حاتم في \"تفسيره\" ٦/ ١٨٤٤، والبيهقي في \"دلائله\" ٥/ ٢٥٦ - ٢٥٧، =","vol":"10","page":523},{"text":"قُلْتُ: وقيل في رمضان. قال: وبعث عليًّا في سنة عشر إلى اليمن (^١) وبعث فيها أسامة بن زيد إلى الداروم (^٢) من أرض مصر (^٣) فغنم وسلم (^٤).\nوبعث أيضًا في سنة عشر عيينة بن حصن إلى بني العنبر يدعوهم فلم يجيبوا، فقتل منهم وسبى (^٥).\nوبعث جريرًا إلى ذي الكلاع سنة إحدى عشرة يدعوه إلى الإسلام، فأسلم (^٦). ولم تأت غزوة إلا ورى النبي - ﷺ - بغيرها إلا تبوك. وقال ابن سيده: تبوك: اسم أرض، وقد تكون تبوك تفعل (^٧). وزعم ابن قتيبة أن رسول الله - ﷺ - جاء في غزوة تبوك وهم يبوكون حسيها بقدح، فقال: \"ما زلتم تبوكونها بعد\" فسميت تبوك. ومعنى تبوكون: تدخلون فيه السهم، وتحركونه ليخرج ماؤه (^٨).\n_________\n= وذكره الواحدي في \"أسباب النزول\" ص ٢٥٧ (٥١٦)، البغوي في \"معالم التنزيل\" ٤/ ٧٥، السيوطي في \"الدر\" ٣/ ٤٦٦ وعزاه للبيهقي في \"دلائله\".\n(^١) رواه ابن سعد في \"طبقاته\" ٢/ ١٦٩، ٣٣٧، وانظر: \"البداية والنهاية\" ٥/ ٢٢٩، وسيرة ابن هشام ٤/ ٢٧٣ - ٢٧٤.\n(^٢) ورد في هامش الأصل ما نصه: قوله (الداروم) كذا صواب النطق به، أعني: بالميم، وقوله من أرض مصر فيه نظر، إذ الشام من العريش إلى الفرات .. والعريش بعدها، فهي شاميَّة.\n(^٣) الداروم تقع في أرض الشام وليست في أرض مصر، انظر: \"معجم البلدان\" ٢/ ٤٢٤، وسيرة ابن هشام ٤/ ٢٧٨.\n(^٤) انظر: سيرة ابن هشام ٤/ ٢٧٨.\n(^٥) رواه البخاري معلقًا عن ابن إسحاق كتاب: المغازي، باب: ٦٨، وانظر: \"تاريخ الطبري\" ٢/ ٢٠٩، و\"الإصابة\" ١/ ٥٥ و٣/ ٥٤ و٢٠١.\n(^٦) انظر: \"الطبقات الكبرى\" ١/ ٢٦٥ - ٢٦٦، و\"تاريخ الطبري\" ٢/ ٢٢٦، و\"الاستيعاب\" ١/ ٣٠٩ - ٣١٠، ٢/ ٥٣، و\"الإصابة\" ١/ ٣٨٢.\n(^٧) \"المحكم\" ٦/ ٤٨٤ وفيه: تبوك تفعول، لا كما ذكر هنا: تفعل.\n(^٨) انظر: \"تفسير القرطبي\" ٨/ ٢٨٠، و\"معجم ما استعجم\" ١/ ٣٠٣.","vol":"10","page":524},{"text":"ثانيها:\nوادي القرى، ذكر السمعاني أنها مدينة قديمة بالحجاز مما يلي الشام. وذكر صاحب \"المطالع\" أنها من أعمال المدينة.\nثالثها:\nالحديقة: الأرض ذات الشجر. قاله ابن فارس (^١) وقال الهروي: إنها كل ما أحاط به البناء. وكذلك قال البخاري وغيرهما.\nوقال ابن سيده: هي من الرياض كل أرض استدارت، وقيل: كل أرض ذات شجر مثمر ونخل، وقيل: البستان والحائط، وخص به بعضهم الجنة من النخل والعنب، وقيل: حفرة تكون في الوادي يحبس الماء فيه، وإن لم يكن الماء في بطنه فهو حديقة. والحديقة: أعمق من الغدير، والحديقة: القطعة من الزرع. وكله في معنى الاستدارة (^٢).\nوفي \"الغريبين\" يقال للقطع من النخل: حديقة.\nرابعها:\nالخرص: الحزر لما على النخل تمرًا يقال: خرصت تمر النخل خرصًا، وكم خرص أرضك بالكسر والفتح، كما قاله المازني. قال ابن سيده: وهو بالفتح المصدر، وبالكسر الاسم (^٣) والخراص: الحزار، خرص العدد يخرصه -بكسر الراء وضمها- خرصًا -بفتح الخاء وكسرها- حزره.\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٢٢.\n(^٢) انتهى من \"المحكم\" ٢/ ٣٩٦ بتصرف.\n(^٣) \"المحكم\" ٥/ ٣٥.","vol":"10","page":525},{"text":"خامسها:\nكيفية الخرص أن يطوف النخيل، ويحزر عناقيدها رطبًا، ثم تمرًا.\nويتعين إفراد كل نخلة بالنظر لتفاوت الأرطاب إن اتحد النوع. فإن اختلف جاز أيضًا، وأن يطوف بالجميع، ثم يخرص الجميع دفعة. وعبارة ابن الحاجب: ويخرص نخلة نخلة ويسقط سقطه (^١).\nسادسها:\nفيه حجة على أبي حنيفة وصاحبيه في منع الخرص، وأنه يؤدي عشر ما يحصل بيده زاد الخرص أو نقص، إذ فعله الشارع وأصحابه، فهو حجة للجمهور منهم: أبو بكر، وعمر، والزهري، وعطاء، وأبو ثور، ومالك، والشافعي، وأحمد (^٢).\nوروى أبو داود، والترمذي، والنسائي، من حديث سعيد بن المسيب، عن عتاب (^٣) بن أسيد: أمر رسول الله - ﷺ - أن يخرص العنب كما يخرص النخل، وتؤخذ زكاته زبيبًا كما تؤخذ صدقة النخل تمرًا، حسنه الترمذي، وصححه ابن حبان (^٤) (^٥).\nوقال أبو داود: لم يسمع سعيد من عتاب (^٦).\n_________\n(^١) \"مختصر ابن الحاجب\" ص ٨٢. (١٥٧).\n(^٢) انظر: \"المعونة\" ١/ ٢٥٥، \"العزيز\" ٣/ ٧٨، \"الكافي\" ٢/ ١٤١.\n(^٣) ورد في هامش الأصل ما نصه: لا خلاف أنّ سعيدا ولد في خلافة عمر، ولم يسمع من عمر على الصحيح، وعتاب توفي يوم توفي الصديق.\n(^٤) \"صحيح ابن حبان\" ٨/ ٧٣ - ٧٤ (٣٢٧٨ - ٣٢٧٩) كتاب: الزكاة، باب: العشر.\n(^٥) رواه أبو داود (١٦٠٣ - ١٦٠٤)، الترمذي (٦٤٤)، النسائي ٥/ ١٩، ابن حبان ٨/ ٧٣ - ٧٤ (٣٢٧٨ - ٣٢٧٩)، ابن ماجة (١٨١٩) وابن نافع في \"معجم الصحابة\" ٢/ ٢٧٠، والبيهقي ٤/ ١٢٢.\n(^٦) وقال ابن قانع: لم يدرك سعيد بن المسيب عتاب بن أسيد والحديث ضعفه ابن =","vol":"10","page":526},{"text":"وهو حجة على إلحاق العنب بالنخل. وهو حجة على داود حيث قال: لا خرص إلا في النخيل فقط (^١)، وإنما يخرص إذا بدا صلاحه، ولا يخرص الحب لاستتاره. وقول الشعبي: الخرص بدعة (^٢). والثوري: خرص الثمار لا يجوز لا تحل حكايته عندي.\nقال ابن قدامة: وممن كان يرى الخرص سهل بن أبي حثمة، ومروان، والقاسم بن محمد، والحسن، وعمرو بن دينار، وعبد الكريم بن أبي المخارق، وأبو عبيد بن سلام، وأكثر أهل العلم (^٣).\n_________\n= حزم وقال: سعيد لم يولد إلا بعد موت عتاب بسنتين. وعتاب لم يوله النبي - ﷺ - إلا مكة ولا زرع بها ولا عنب \"المحلى\" ٥/ ٢٢٣. ونقل ابن عبد البر في \"الاستذكار\" ٩/ ٢٤٦ عن داود الظاهري قال: إنه منقطع. لم يسمع سعيد من عتاب.\nوقال هو في موضع لاحق ٢١/ ٢١٣: حديث ليس بمتصل عند أهل العلم؛ لأن عتاب بن أسيد مات بمكة في اليوم الذي مات فيه أبو بكر الصديق، أو في اليوم الذي ورد النعي بموته، وسعيد بن المسيب إنما ولد لسنتين مضتا لخلافة عمر، فالحديث مرسل على كل حال.\nوممن أعله بذلك وضعف الحديث أيضًا، المنذري في \"مختصرالسنن\" ٢/ ٢١١، وعبد الحق في \"أحكامه\" ٢/ ١٧٨. والنووي في \"مجموعه\" ٥/ ٤٣٠ - ٤٣١ فقال: هو مرسل، والإمام تقي الدين ابن دقيق العيد في \"الإمام\" فيما نقله عنه المصنف في \"البدر المنير\" ٥/ ٥٤٠، والمصنف في نفس الموضع مؤكدًا ذلك.\nوكذا الألباني فقال في \"ضعيف أبي داود\" (٢٨٠): إسناده ضعيف. وضعفه في \"الإرواء\" (٨٠٧).\nوخالف ذلك كله الحافظ ابن كثير فقال في \"الإرشاد\" ١/ ٢٥٣: إسناده حسن!\nذكره مرة أخرى ١/ ٢٥٤ ونقل كلام أبي داود وتحسين الترمذي، وسكت!\n(^١) انظر: \"بداية المجتهد\" ٢/ ٥٢٥.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٤/ ١٢٧ (٧٢١١) كتاب: الزكاة، باب: الخرص.\n(^٣) \"المغني\" ٤/ ١٧٣ - ١٧٤.","vol":"10","page":527},{"text":"وكذا عدد ابن المنذر جماعة، ثم قال: وعامة أهل العلم. قال: وخالف ذَلِكَ أبو حنيفة وأصحابه.\nفرع:\nالمشهور عن الشافعي إدخال جميعه في الخرص، ولا يترك للمالك نخلة أو نخلات يأكلها أهلها، خلافًا لنصه في البويطي (^١)، وعند أحمد يلزم الخارص أن يترك الثلث أو الربع في الخرص توسعة على أرباب الأموال. وبه قال إسحاق، والليث (^٢).\nوقال ابن حبيب: يخفف عن ربه، ويوسع عليه، وهو خلاف مشهور في مذهب مالك (^٣)،\nوفيه حديث جيد من طريق سهل بن أبي حثمة، صححه ابن حبان والحاكم (^٤).\n_________\n(^١) انظر: \"المجموع\" ٥/ ٤٦٠.\n(^٢) انظر: \"المغني\" ٣/ ١٧٧، \"الفروع\" ٢/ ٤٣٣.\n(^٣) قال أبو الوليد الباجي ﵀ في \"المنتقى\" ٢/ ١٦٠: وهل يخفف في الخرص على أرباب الأموال أم لا؟ المشهور من مذهب مالك أنه لا يُلْغَى له شيء، وقال ابن حبيب: يخفف عنهم، ويوسع عليهم. وقال الشيخ أبو محمد: هذا خلاف مذهب مالك، وحكى القاضي أبو محمد الروايتين عن مالك، انظر: في \"النوادر والزيادات\" ٢/ ٢٦٦، \"الذخيرة\" ٢/ ٩١.\n(^٤) \"صحيح ابن حبان\" ٨/ ٧٥ (٣٢٨٠)، \"المستدرك\" ١/ ٤٠٢.\nورواه أيضًا أبو داود (١٦٠٥)، والترمذي (٦٤٣)، والنسائي ٥/ ٤٢.\nوصححه كذلك ابن الجارود ٢/ ١٥ - ١٦ (٣٤٨)، عبد الحق ٢/ ١٧٨ - ١٧٩، والنووي في \"المجموع\" ٥/ ٤٦٠، والمصنف هنا، وفي \"البدر المنير\" ٥/ ٥٤٥ - ٥٤٧ إشارة. لكن أعله ابن القطان في \"بيانه\" ٤/ ٢١٥ بعبد الرحمن بن مسعود بن نيار -قلت: هو راويه عن سهل بن أبي حثمة.\nوقال النووي ٥/ ٤٦٠ - بعد أن قال: إسناده صحيح-: إلا عبد الرحمن فلم يتكلموا فيه بجرح ولا تعديل ولا هو مشهور، ولم يضعفه أبو داود، والله تعالى =","vol":"10","page":528},{"text":"وقال الشافعي في قوله تعالى: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] يدل على أنه لا يحتسب بالمأكول قبل الحصاد (^١). وتحمل الآية على العموم أي: آتوا جميع حق المأكول والباقي.\nفرع:\nلو كانت هذِه الثمرة لا يجيء منها تمر ولا زبيب فيخرصها على ما يكون فيها لو أثمرت. ذكره ابن التين. ومن يقول بالقيمة التخريص عنده لأجل النصاب. وأغرب ابن العربي فقال في \"مسالكه\": لم يصح حديث عتاب، ولا حديث سهل (^٢).\nفرع:\nيكفي خارص واحد على الأصح عندنا وبه قال مالك (^٣).\nسَابِعُها:\nاعتذر من منع من الخرص بجن حديث الباب أراد به معرفة مقدار ما\nفي نخلها خاصة، ثم يأخذ منها الزكاة وقت الصرام على حسب ما يجب\n_________\n= أعلم. أهـ. وكذا ضعفه الإمام ابن دقيق العيد في \"إلمامه\" ص ٢٢١ - ٢٢٢، وفي \"إمامه\" كما نقله عنه المصنف في \"البدر\" ٥/ ٥٤٧. وضعفه الألباني في \"ضعيف أبي داود\" (٢٨١)، وفي الضعيفة (٢٥٥٦).\n(^١) انظر: \"مختصر المزني\" ١/ ٢٢٩ - ٢٣٠، \"الحاوي\" ٣/ ٢٣٨.\n(^٢) قلت: حديث عتاب أعله أكثرهم، وحديث سهل أعله غير واحد. والله أعلم.\n(^٣) انظر: \"المنتقى\" ٢/ ١٦٠، وقال النووي ﵀: وهل يكفي خارص واحد أم يشترط اثنان؟ فيه طريقان:\nأحدهما: القطع بخارص، كما يجوز حاكم واحد، وبهذا الطريق قال ابن سريج والإصطخري، وقطع به جماعة من المصنفين. وأصحهما وأشهرهما، وبه قطع \"المصنف\" والأكثرون فيه قولان. قال الماوردي: وبهذا الطريق قال أبو إسحاق، وابن أبي هريرة وجمهور أصحابنا المتقدمين، أصحهما باتفاقهم خارص.=","vol":"10","page":529},{"text":"فيها. وأيضًا فقد خرص حديقتها، وأمر أن تحصى، وليس فيه أنه جعل زكاتها في ذمتها، وأمرها أن تتصرف في ثمرها كيف شاءت. وإنما كان يفعل ذَلِكَ تخفيفا لئلا يخونوا، وإن لم يعرفوا مقدار ما في النخيل ليأخذوا الزكاة وقت الصرام هذا معنى الخرص.\nقال الطحاوي: ولم يأت في هذِه الآثار أن الثمرة كانت رطبًا حينئذٍ (^١). وقال ابن العربي: لا يصح في الخرص إلا حديث الباب.\nويليه حديث ابن رواحة في الخرص على اليهود.\nوهذِه المسألة عسرة جدًّا؛ لأنه ثبت عنه خرص العنب، ولم يثبت عنه خرص الزبيب، وكان موجودًا في حياته وكثيرًا في بلاده. ولم يثبت عنه خرص النخل إلا على اليهود؛ لأنهم كانوا شركاء وكانوا غير أمناء، وأما المسلمون فلم يخرص عليهم.\nقال الماوردي: واحتج أبو حنيفة بما رواه جابر مرفوعًا: \"نهي عن الخرص\" (^٢) وبما رواه جابر بن سمرة أن رسول الله - ﷺ - نهى عن بيع كل ذي ثمرة بخرص (^٣). وبأنه تخمين وقد يخطئ، ولو جوزنا لجوزنا خرص الزرع وخرص الثمار بعد جدادها، وهي أقرب إلى الأبصار من خرص ما على الأشجار، فلما لم يجز في القريب، لم يجز في البعيد. ولأن تضمين رب المال قدر الصدقة. وذلك غير جائز لأنه بيع رطب بتمر.\nوالثاني: بيع حاضر بغائب (^٤).\n_________\n= والثاني: يشترط اثنان كما يشترط في التقويم اثنان، \"المجموع\" ٥/ ٤٦٠.\n(^١) \"شرح معاني الآثار\" ٢/ ٣٩.\n(^٢) رواه أحمد ٣/ ٣٩٤، والطحاوي في \"شرح معاني الآثار\" ٢/ ٤١.\n(^٣) \"سنن الدارقطني\" ٢/ ١٣٣.\n(^٤) \"الحاوي\" ٣/ ٢٢١.","vol":"10","page":530},{"text":"وأيضًا فهو من المزابنة المنهي عنها، وهو بيع الثمرة على رءوس النخل بالتمر كيلًا.\nوأيضًا فهو من باب بيع الرطب بالتمر نسيئة، فيدخله المنع من التفاضل، ومن النسيئة. وقالوا: الخرص منسوخ بنسخ الربا.\nواستدل من رآه بحديث ابن عباس في بعث النبي - ﷺ - ابن رواحة إلى خيبر حين كان يصرم النخل، فحزر النخل وهو الذي يسميه أهل المدينة الخرص. أخرجه أبو داود (^١) وأخرج أيضًا من حديث عائشة مثله. قال الدارقطني: وروي مرسلًا ومسندًا (^٢).\nوبحديث جابر قال: أفاء الله تعالى خيبر على رسوله، فبعث ابن رواحة فخرصها عليهم عشرين ألف وسق، أخرجه الدارقطني كذلك (^٣)، وابن أبي شيبة في \"مصنفه\". وقال: بأربعين ألف وسق (^٤).\n_________\n(^١) \"أبو داود\" (٣٤١٠) ورواه أيضًا ابن ماجه (١٨٢٠). قال الألباني في \"الإرواء\" ٣/ ٢٨٢: إسناده جيد. وحسنه في \"صحيح ابن ماجه\" (١٤٧٣).\n(^٢) \"سنن أبي داود\" (١٦٠٦ و٣٤١٣). وقال الحافظ ابن كثير في \"الإرشاد\" ١/ ٢٥٥: رجال إسناده على شرطهما، ولكن قال البخاري: ليس بمحفوظ. والحديث يرويه حجاج عن ابن جريج قال: أخبرت عن ابن شهاب عن عروة عن عائشة.\nلذا قال المصنف في \"البدر المنير\" ٥/ ٥٤٣: فيه جهالة المخبر لابن جريج. وقال الحافظ في \"التلخيص\" ٢/ ١٧١: فيه جهالة الواسطة.\nوقال الألباني في \"ضعيف أبي داود\" (٢٨٢): إسناده ضعيف، لجهالة المخبر.\nوقال في \"الإرواء\" ٣/ ٢٨١: رجاله ثقات كلهم غير أنه منقطع.\n(^٣) \"سنن الدارقطني\" ٢/ ١٣٣ - ١٣٤. قال المصنف في \"البدر المنير\" ٥/ ٥٣٥ - ٥٣٦: قال المنذري: رجال إسناده. كلهم ثقات. وقال الألباني في \"الإرواء\" ٣/ ٢٨١: إسناده رجاله ثقات كلهم لولا أن أبا الزبير مدلس وقد عنعنه.\n(^٤) \"المصنف\" ٢/ ٤١٥ (١٠٥٦١) كتاب الزكاة، ما ذكر في خرص النخل، و٧/ ٢٩٣ (٣٦١٩٩) كتاب: الرد على أبي حنيفة.","vol":"10","page":531},{"text":"وبحديث البيهقي، عن [الصلت بن زُييد] (^١)، عن أبيه، عن جده أنه - ﷺ - استعمله على الخرص فقال: أثبت لنا النصف، وأبق لهم النصف، فإنهم يسرقون، ولا يصل إليهم .. الحديث.\nوفيه قال محمد: فَحَدَّثْتُ بهذا الحديث عبيد الله بن عمر، فقال: قد ثبت عندنا أن النبي - ﷺ - قال: \"أبق لنا الثلثين\" قال الحافظ أبو بكر: هذا إسناد مجهول (^٢).\nقال الماوردي: فمن خراصين رسول الله - ﷺ - حويصة، ومحيصة، (وبردة بن عمر) (^٣)، وعمر بن الخطاب. وروي عن أبي بكر أنه بعث ابنه (عبد الله) (^٤) خارصًا على أهل خيبر (^٥).\nقال: وليس لأبي بكر، وعمر في ذَلِكَ مخالف، فثبت أنه إجماع.\nوقال ابن القصار: ما هرب منه أبو حنيفة من تضمين أرباب الأموال حق الفقراء، فإن أصحاب الشافعي لا يضمنون أرباب الأموال؛ لأن الثمرة لو تلفت بعد الخرص لم يضمنهم شيئًا.\nقال ابن المنذر: أجمع من يحفظ عنه العلم أن الخارص إذا خرص\n_________\n(^١) في الأصل: (الصلت عن ابن زييد)، والمثبت كما في كتب التراجم و\"سنن البيهقي\"، و\"التاريخ الكبير\" ٤/ ٣٠١، و\"الثقات\" ٦/ ٤٧٢ وتصحف عندهم إلى (زبيد) وذكره ابن ناصر في \"توضيح المشتبه\" ٤/ ٢٧٠ على الصواب وذكر الحديث.\n(^٢) \"السنن الكبرى\" ٤/ ١٢٣ - ١٢٤ كتاب: الزكاة.\n(^٣) كذا بالأصل، والصواب كما جاء في كلام الماوردي في \"الحاوي\" ٣/ ٢٢٢، وأبي بردة وابن عمر.\n(^٤) كذا بالأصل، والصواب عبد الرحمن كما في كلام الماوردي.\n(^٥) \"الحاوي\" ٣/ ٢٢١ - ٢٢٢ و٢٢٣.","vol":"10","page":532},{"text":"الثمر، ثم أصابه جائحة أنه لا شيء عليه إذا كان ذَلِكَ قبل الجداد، ولأنا نخرصها لنعرفهم لئلا يشق عليهم، ويضمنون حق الفقراء، فرفقنا بالفريقين. ودعواهم أنه منسوخ بنسخ الربا جوابه أن بعض آية الربا منسوخة بالخرص، ومخصوصة كما خصت الحوالة من بيع الدين بالدين، والقرض من بيع الذهب والفضة بمثلهما إلى أجل، والإقالة، والشركة من بيع الطعام قبل قبضه، وكذلك العرية والخرص ليس بربا، وإنما هو ليعرف حق المساكين. وقولهم: أنه ظن فالشريعة وردت بالعمل بغلبة الظن كثيرًا، ومحل الجواب عن الشبه كتب الخلافيات، وقد أشرنا إليها.\nثامنها: قوله - ﷺ -: \"ستهُب الليلة ريح\" هو بضم الهاء مثل كب يكب.\nوهذا باب المضعف؛ لأنه مع عينه إذا كان متعديًا أن يكون مضمومًا إلا حبَّه يحبُّه خاصة، فإنه مكسور. وأحرف نادرة جاء فيها الوجهان إذا كان لازمًا مثل عد يعد، وضل يضل.\nوفيه: أنه - ﷺ - كان يخبر ببعض ما يكون قبل كونه، وإنما يقول عن الوحي، وهو من أعلام نبوته.\nتاسعها (^١):\nقوله: وأهدى ملك أيلة .. إلخ. فيه قبول هدية طاغية الكفار، وسيأتي بسط الكلام فيه في كتاب الهبة إن شاء الله. واسم ملك أيلة يوحنا بن رؤبة. وأيلة: مدينة على شاطئ البحر في منتصف ما بين مصر ومكة على وزن فعلة. هذا قول أبي عبيدة. وقال محمد بن حبيب: أيلة: شعبة من رضوى، وهو جبل ينبع. وقال البكري: الذي\n_________\n(^١) وقعت في الأصل ثالثها، والصواب: تاسعها.","vol":"10","page":533},{"text":"ذكر أبو عبيدة صحيح، وقال الأحول: سميت بأيلة بنت مدين بن إبراهيم - ﷺ -. وقد روي أن أيلة: هي القرية التي كانت حاضرة البحر (^١).\nوقوله: وكساه بُردًا: يريد أنه - ﷺ - كسا طاغيتهم بردًا.\nوقوله: وكتب لهم ببحرهم، وفي نسخة: ببحيرهم أمنهم يريد أهل البحر. وقال الخطابي بحرتهم: أرضهم وبلدهم (^٢).\nوقوله: قال للمرأة: \"كم جاء حديقتك\" قالت: عشرة أوسق.\nفيه: تصديق المرأة، وأنها مؤمنة، ذكره الداودي. ويحتمل كما قال ابن التين أن يكون إنما صدقها لتوافق خرصه.\nوقد اختلف إذا زاد أو نقص على ما خرصه، فثلاثة أقوال عند المالكية. قال ابن نافع: تؤدى الزيادة، خرصه عالم أو غيره، ويرد في النقص إلى ما ظهر. وهذا هو القياس؛ لأن الزكاة في أوسق معلومة، وخطأ الخارص لا يوجب أن يكون حكمًا. وقيل: إن خرصه عالم فلا شيء عليه في الزيادة، وإن خرصه غير عالم زكى الزيادة. والذي في \"المدونة\" أنه إذا خرص عليه أربعة فجدَّ خمسة أحب أن يؤدى زكاتها (^٣).\nوفيه: تدريب الإمام أصحابه، وتعليمهم أمور الدنيا، كما يعلمهم أمور الآخرة؛ لأنه قال لهم: \"اخرصوا\" وقوله: \"إني متعجل إلى المدينة فمن أراد منكم أن يتعجل معي فليتعجل\" إنما أذن لهم؛ لئلا يستأثر دونهم بذلك، وأذن لمن شاء؛ لأنه لا يمكن لجميعهم التعجيل.\nوقوله: \"هذه طابة\" هو اسم من أسمائها، ويقال: طيبة ومعناه:\n_________\n(^١) انظر: \"معجم ما استعجم\" ١/ ٢١٧، \"معجم البلدان\" ١/ ٢٩٢ - ٢٩٣.\n(^٢) \"أعلام الحديث\" ٢/ ٨١٢.\n(^٣) انظر: \"المدونة\" ١/ ٢٨٤، \"النوادر والزيادات\" ٢/ ٢٦٧، \"المنتقى\" ٢/ ١٦٢.","vol":"10","page":534},{"text":"طيِّبة، يقال: طيب وطاب (^١).\nوقوله: \"هذا جبل يحبنا ونحبه\" لا منع من حمله على الحقيقة، ولا حاجة إلى إضمار فيه أي: أهله وهم الأنصار. فقد ثبت أن حراء ارتج تحته، وكلمه، وقال: \"اثبت فلبس عليك إلا نبي، وصديق، وشهيدان \" (^٢).\nوحن الجذع اليابس إليه حتَّى نزل وضمه، وقال: \"لو لم أضمه لحن إلى يوم القيامة\" (^٣)، وكلمه الذئب (^٤)، وسجد له البعير (^٥)، وأقبل إليه\n_________\n(^١) انظر: \"معجم ما استعجم\" ٣/ ٩٠٠، و\"معجم البلدان\" ٤/ ٥٢/ ٥٣.\n(^٢) سيأتي برقم (٣٦٧٥) كتاب: \"فضائل الصحابة\" باب: قول النبي - ﷺ -: \"لو كنت متخذًا خليلًا\".، وبرقم (٣٦٨٦) باب: مناقب عمر بن الخطاب، وبرقم (٣٦٩٧) باب: مناقب عثمان بن عفان.\n(^٣) رواه ابن ماجه (١٤١٥) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في بدء شأن المنبر، وأحمد ١/ ٢٤٩، ٢٦٦، ٣٦٣، والبخاري في \"التاريخ الكبير\" ٧/ ٢٦، وابن سعد في \"طبقاته\" ١/ ٢٥٢، وأبو يعلى ٦/ ١١٤ (٣٣٨٤)، والطبراني ١٢/ ١٨٧ (١٢٨٤١)، والضياء في \"المختارة\" ٥/ ٣٧ - ٣٨، وصححه الألباني في \"الصحيحة\" ٥/ ٢٠٦ (٢١٧٤)، وهذا الحديث سيأتي برقم (٣٥٨٣) في المناقب، باب: علامات النبوة في الإسلام، بلفظ آخر.\n(^٤) رواه البيهقي في \"دلائل النبوة\" ٦/ ٣٩ - ٤٠.\n(^٥) رواه أحمد ٣/ ١٥٨ - ١٥٩ من حديث أنس بن مالك، وأبو نعيم في \"دلائل النبوة\" ٢/ ٣٨٥ (٢٨٧)، والضياء في \"الأحاديث المختارة\" ٥/ ٢٦٥ - ٢٦٦ (١٨٩٥)، والبزار كما في \"كشف الأستار\" ٣/ ١٥١ - ١٥٢ (٢٤٥٤)، وذكره الهيثمي في \"المجمع\" ٩/ ٩ وقال: رواه أحمد والبزار، ورجاله رجال الصحيح غير حفص بن أخي أنس، وهو ثقة. وفي الباب من حديث: عصمة بن مالك الخطمي رواه الطبراني ١٢/ ١٨٣ (٤٦٨)، وذكره الهيثمي في \"المجمع\" ٤/ ٣١٠ - ٣١١، وقال: رواه الطبراني، وفيه: الفضل بن المختار، وهو ضعيف.\nومن حديث عبد الله بن مسعود، رواه الطبراني في \"الأوسط\" ٩/ ٨١ - ٨٢ (٩١٨٩)، ومن حديث عبد الله بن أبي أوفى، رواه أبو نعيم في \"دلائل النبوة\" ٢/ ٣٨٤ - ٣٨٥ (٢٨٦)، والبيهقي في \"دلائل النبوة\" ٦/ ٢٩.","vol":"10","page":535},{"text":"الثعبان (^١)، وسلم عليه الحجر (^٢)، وكلمه اللحم المسموم أنه مسموم (^٣)، فلا ينكر حب الجبل له. قال تعالى: ﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالأَرْضُ﴾ [الدخان: ٢٩] يعني: المواضع التي كانوا يصلون عليها، وأبواب السماء التي كان يصعد منها عملهم. وحبُّ النبي - ﷺ - الجبل؛ لأن به قبور الشهداء، ولأنهم لجأوا إليه يوم أحد فامتنعوا.\n_________\n(^١) رواه السهمي في \"تاريخ جرجان\" ص ٦١٥ - ٦١٦.\n(^٢) رواه مسلم (٢٢٧٧) كتاب: الفضائل، باب: فضل نسب النبي - ﷺ - وتسليم الحجر عليه قبل النبوة.\n(^٣) روي هذا الحديث موصولًا من حديث أبي هريرة، وأبي سعيد الخدري، وأنس بن مالك، وكذلك مرسلًا.\nحديث أبي هريرة رواه الطبراني ٢/ ٣٤ (١٢٠٢)، وذكره الهيثمي في \"المجمع\" ٦/ ٢٩١ وقال: رواه الطبراني، وفيه: سعيد بن محمد الوراق، وهو ضعيف.\nوحديث أبي سعيد الخدري: رواه البزار كما في \"كشف الأستار\" ٣/ ١٤١ (٢٤٢٤)، وقال البزار: لا نعلم يروى عن أبي سعيد إلا من هذا الوجه، والحاكم في \"المستدرك\" ٤/ ١٠٩ كتاب: الأطعمة، وقال: هذا حديث صحيح ولم يخرجاه وذكره الهيثمي في \"المجمع\" ٨/ ٢٩٥ وقال: رواه البزار، ورجاله ثقات.\nوحديث أنس: رواه البزار كما في \"كشف الأستار\" ٣/ ١٤٠ - ١٤١ (٢٤٢٣)، وقال البزار: تفرد به أنس، ولا نعلم رواه إلا يزيد عن مبارك.\nوذكره الهيثمي في \"المجمع\" ٨/ ٢٩٥ وقال: رواه البزار ورجاله رجال الصحيح غير مبارك بن فضالة، وهو ثقة، وفيه ضعيف.\nأما المرسل: فرواه أبو داود (٤٥١٢) كتاب: الديات، باب: فيمن سقى رجلًا سمًّا أو أطعمه فمات، أيقاد منه؟ وقال الألباني: حسن صحيح.\nورواه ابن سعد في \"طبقاته\" ١/ ١٧٢، والدارمي في \"مسنده\" ١/ ٢٠٧ - ٢٠٨ (٦٨).\nوأصل هذا الحديث سيأتي برقم (٢٦١٧) كتاب: الهبة، باب: قبول الهدية من المشركين، ورواه مسلم (٢١٩٠) كتاب: السلام، باب: السم، من حديث أنس: أن يهودية أتت النبيﷺ - بشاة مسمومة فأكل منها، فجيء بها، فقيل .. الحديث.","vol":"10","page":536},{"text":"وقوله: \"ألا أخبركم بخير دور الأنصار؟ \" يروى (^١) أن سعد بن عبادة لحق برسول الله - ﷺ - فقال: أجعلتنا من آخرهم. قال: \"أما ترضى أن تكون من الأخيار\" (^٢).\nوقوله: -قبل ذَلِكَ- (فقام رجل فألقته بجبل طيِّئ). وفي نسخة بجبلي طيِّئ. قال الكلبي في كتابه \"أسماء البلدان\": هما: أجا وسلمئ، وذلك أن سلمى بنت حام بن حُمَّى بن نزاوة من بني عمليق، كانت لها حاضنة يقال لها: العوجاء، وكانت الرسول بينها وبين أجا بن عبد الحي من العماليق فعشمقها وهرب بها وبحاضنتها إلى موضع جبلي طيِّئ، وبالجبلين قوم من عاد. وكان لسلمى إخوة، وهي أول من تسمى بسلمى، فجاءوا في طلبها فلحقوهم بموضع الجبلين، فأخذوا سلمى فنزعوا عينها ووضعوها على الجبل وكتف أجا، وكان أول من كتف ووضع على الجبل الآخر فسمي بهما الجبلان أجا وسلمى.\nقال ابن الكلبي: وفي حديث آخر عن الشرقي: أن زوج سلمى هو الذي قتلها. وقال البكري: أجا: بفتح أوله وثانيه على وزن فعل يهمز ولا يهمز، ويذكر ويؤنث، وهو مقصور في كلا الوجهين من همزه وترك همزه (^٣) (^٤).\n_________\n(^١) جاء في هامش الأصل ما نصه: ذا في الصحيح يأتي.\n(^٢) سيأتي برقم (٣٧٩١) كتاب: مناقب الأنصار، باب: اتباع الأنصار.\n(^٣) \"معجم ما استعجم\" ١/ ١٠٩.\n(^٤) ورد في هامش الأصل ما نصه: ثم بلغ في الثامن عشر. كتبه مؤلفه غفر الله له.","vol":"10","page":537},{"text":"<span data-type='title' id=toc-1172>٥٥ - باب أَخْذِ صَدَقَةِ التَّمْرِ عِنْدَ صِرَامِ النَّخْلِ</span>\nوَهَلْ يُتْرَكُ الصَّبِيُّ فَيَمَسُّ تَمْرَ الصَّدَقَةِ؟\n\n١٤٨٥ - حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدِ بْنِ الحَسَنِ الأَسَدِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يُؤْتَى بِالتَّمْرِ عِنْدَ صِرَامِ النَّخْلِ، فَيَجِيءُ هَذَا بِتَمْرِهِ، وَهَذَا مِنْ تَمْرِهِ، حَتَّى يَصِيرَ عِنْدَهُ كَوْمًا مِنْ تَمْرٍ، فَجَعَلَ الحَسَنُ وَالحُسَيْنُ ﵄ يَلْعَبَانِ بِذَلِكَ التَّمْرِ، فَأَخَذَ أَحَدُهُمَا تَمْرَةً، فَجَعَلَهَا فِي فِيهِ، فَنَظَرَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - فَأَخْرَجَهَا مِنْ فِيهِ فَقَالَ: \"أَمَا عَلِمْتَ أَنَّ آلَ مُحَمَّدٍ - ﷺ - لَا يَأْكُلُونَ الصَّدَقَةَ\". [١٤٩١، ٣٠٧٢ - مسلم: ١٠٦٩ - فتح: ٣/ ٣٥٠]\nذكر فيه حديث أبي هريرة: قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يُؤتَى بِالتَّمْرِ عِنْدَ صِرَامِ النَّخْلِ .. الحديث.\nوفيه: فَجَعَلَ الحَسَنُ وَالحُسَيْنُ يَلْعَبَانِ بِذَلِكَ التَمْرِ، فَأخَذَ أَحَدُهُمَا تَمْرَةً، فَجَعَلَها فِي فِيهِ، فَنَظَرَ إِلَيهِ رَسُولُ الله - ﷺ - فَأَخْرَجَهَا مِنْ فِيهِ فَقَالَ: \"أَمَا عَلِمْتَ أَنَّ آلَ مُحمدٍ لَا يَأْكلُونَ الصَّدَقَةَ\".\nهذا الحديث أخرجه أيضًا قريبًا في باب: ما يذكر من الصدقة للنبي - ﷺ - وآله بلفظ: أخذ الحسن بن علي تمرة. فقال: \"كِخْ كِخْ\"؛ ليطرحها ثم قال: \"أما شعرت أنا لا نأكل صدقة؟ \" (^١).\nوأخرجه مسلم كذلك. وفي رواية: \"أما علمت أنا لا تحل لنا الصدقة؟ \" (^٢) وله عندهما طريق آخر غير هذا (^٣). ومن حديث أنس\n_________\n(^١) سيأتي برقم (١٤٩١).\n(^٢) \"صحيح مسلم\" (١٠٦٩) كتاب: الزكاة، باب: تحريم الزكاة على الرسول - ﷺ - وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم.\n(^٣) سيأتي برقم (٣٠٧٢) كتاب: الجهاد والسير، باب: من تكلم بالفارسية والرطانة، رواه مسلم (١٠٦٩).","vol":"10","page":538},{"text":"أيضًا، وله طرق أخر (^١).\nوالصرام: هو الجداد والقطاف، ويقال ذَلِكَ كله بالفتح والكسر، وكان الفعال بهما مطردان في كل ما كان فيه معنى وقت الفعل، مشبهان في معاقبتهما بالأوان فالأوان، والمصدر من ذَلِكَ: الصرم والجد والقطف.\nوعبارة ابن سيده: الصِرام والصُرام أوان إدراكه. وأصرم: حان صرامه. والصُرامة: ما صرم من النخل. ونخل صريح: مصروم. (^٢)\nوفي \"المغيث\": قد يكون الصرام النخل. لأنه يصرم أي: يجتنى ثمره. ومنه حديث ابن عباس: يرسل ابن رواحة إلى يهود حين يصرِم النخل (^٣) بكسر الراء أي: بلغ وقت صرامه. والصرام: التمر بعينه أيضًا؛ لأنه يصرم فسمي بالمصدر. وفي \"الجامع\": ربما سموا النخل صرامًا؛ لأنه يصرم ويجتنى ثمره.\nوقال الإسماعيلي: قول البخاري: (عند صرام النخل) يريد بعد أن تصير تمرًا؛ لأنه يصرم النخل وهو رطب، فيتمر في المربد، ولكن ذَلِكَ لا يتطاول فحسن أن ينسب إليه، كما قال تعالى: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] فمن رآه في الزكاة فإنما هو بعد أن يداس وينقى. والكوم -بفتح الكاف- والكومة: العُرمة، وهو هنا التمر المجتمع كالكدية.\n_________\n(^١) سيأتي برقم (٢٠٥٥) كتاب: البيوع، باب: ما يتنزه من الشبهات، (٢٤٣١ - ٢٤٣٢) كتاب: في اللقطة، باب: إذا وجد تمرة في الطريق، ورواه مسلم (١٠٧١) باب: تحريم الزكاة على رسول الله - ﷺ - وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم.\n(^٢) \"المحكم\" ٨/ ٢١٣.\n(^٣) تقدم تخريجه في الباب السالف.","vol":"10","page":539},{"text":"وقوله: (أخذ أحدهما تمرة). هوْ الحسن كما علمته في رواية (البخاري) (^١)، ومسلم.\nوقوله: \"أنَّ آل محمد لا يأكلون الصدقة\". وفي لفظ آخر سلف: \"أنَّا لا نأكل الصدقة\" (^٢) قال الداودي: إما أن يكون قالهما أو روى بعضهم معنى الكلمة.\nوفيه دلالة واضحة على تحريم الصدقة على آله - ﷺ -، وبه قال أبو حنيفة، والشافعي (^٣)، وللمالكية في إعطائهم من الصدقة أربعة أقوال: الجواز، والمنع، ثالثها: يعطون من التطوع دون الواجب.\nرابعها: عكسه لأن المنّة قد تقع فيها (^٤). والمنع: أولاها كما قال ابن التين للحديث، وعندنا: لا يحرم عليهم التطوع، وآله عندنا: بنو هاشم، وبنو المطلب (^٥). وقالت المالكية: بنو هاشم آل، وما فوق غالب ليس بآل، وفيما بينهما قولان (^٦).\nوعند أبي حنيفة أن آله بنو هاشم خاصة (لا استثنى بني) (^٧)\n_________\n(^١) سقطت من الأصل.\n(^٢) هذا اللفظ ليس كما قال المصنف -﵀- أنه سلف، وإنما هو في سيأتي برقم (١٤٩١)، و(٣٠٧٢) كتاب: الجهاد والسير، باب: من تكلم بالفارسية والرطانة.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٧٧ - ٤٧٨، \"تحفة الفقهاء\" ١/ ٣٠١، \"البيان\" ٣/ ٤٣٨.\n(^٤) انظر: \"المنتقى\" ٢/ ١٥٢، \"عقد الجواهر الثمينة\" ١/ ٢٤٦.\n(^٥) انظر: \"البيان\" ٣/ ٤٣٨ - ٤٣٩.\n(^٦) انظر: \"عقد الجواهر الثمينة\" ١/ ٢٤٦.\n(^٧) ورد بهامش المخطوط: هذا افتراء على أبي حنيفة - ﵁ - ولعله غلط من الكاتب، والأصل: إلا أنه استثنى بني أبي لهب.","vol":"10","page":540},{"text":"أبي لهب (^١). وقال أصبغ: هم عشيرته الأقربون الذين ناداهم حين أنزل الله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] وهم: آل عبد المطلب، وهاشم، عبد مناف وقصي وغالب قال: وقيل: هم قريش كلها، قال ابن حبيب: لا يدخل في آله من كان فوق بني هاشم من بني عبد مناف، أو بني قصي، أو غيرهم. وكذا فسر ابن الماجشون ومطرف (^٢). وحكاه الطحاوي عن أبي حنيفة.\nقال ابن التين: والأظهر ما قاله ابن القاسم أنهم بنو هاشم خاصة؛ لأن الأول إذا وقع على الأقارب إنما يتناول الأدنَين، فعلى هذا يأخذها من آل العشيرة من عدا عليا. وعلى قول أصبغ: لا يأخذها الخلفاء الثلاثة الأول، ولا عبد الرحمن، ولا سعد بن أبي وقاص، ولا طلحة، ولا الزبير، ولا سعيد. ويأخذها أبو عبيدة؛ لأنه يجتمع معه في فهر وهو أبو غالب فيجتمع معه فيه وفي علي، ويحتمل أن يذكر بعض من لا يحل له. وسكت عن بعض لعلم السامع أن آله لا يأخذونها. واختلف فيمن عداهما.\nوذكر عبد الرزاق، عن الثوري، عن يزيد بن حبان التيمي قال: سمعت زيد بن أرقم، وقيل له: من آل محمد الذين لا تحل لهم الصدقة؟ قال: آل علي، وآل عَقِيل، وآل جعفر، وآل العباس (^٣).\nفرع:\nالأصح عندنا إلحاق مواليهم بهم، وبه قال الكوفيون، والثوري (^٤).\n_________\n(^١) انظر: \"تبين الحقائق\" ١/ ٣٠٣، \"الفتاوى التاتارخانية\" ٢/ ٢٧٥.\n(^٢) انظر: \"المنتقى\" ٢/ ١٥٣، \"البيان والتحصيل\" ٢/ ٣٨٢.\n(^٣) \"المصنف\" ٤/ ٥٢ (٦٩٤٣) كتاب: الزكاة، باب: لا تحل الصدقة لآل محمد - ﷺ -.\n(^٤) انظر: \"تحفة الفقهاء\" ١/ ٣٠٢، \"تبيين الحقائق\" ١/ ٣٠٣، وقال النووي رحمه =","vol":"10","page":541},{"text":"وعند المالكية قولان لابن القاسم، وأصبغ. قال أصبغ: احتججت على ابن القاسم بالحديث: \"مولى القوم منهم\" (^١) فقال: قد جاء حديث آخر: \"ابن أخت القوم منهم\" (^٢)\nفكذلك حديث المولى وإنما يفسر: \"مولي القوم منهم\" في الحرمة والبر، كما في حديث: \"أنت ومالك لأبيك\" (^٣) أي: في البر لا في القضاء واللزوم (^٤). ونقل ابن بطال (^٥) عن مالك، والشافعي، وابن القاسم الحِل، وما حكاه عن الشافعي غريب.\nفرع:\nأما سيدنا رسول الله - ﷺ - فصدقة الفرض والتطوع حرام عليه لشرفه، فإنها أوساخ الناس، قال المهلب: ولأنها منزلة ذل، والأنبياء منزهون\n_________\n= الله: الزكاة حرام على بني هاشم، وبني المطلب بلا خلاف، إلا ما سبق فيما إذا كان أحدهم عاملًا، والصحيح تحريمه، وفي مواليهم وجهان أصحهما التحريم.\n\"المجموع\" ٦/ ٢٢٠.\n(^١) سيأتي برقم (٦٧٦١) كتاب: الفرائض، باب: مولى القوم من أنفسهم، وابن الأخت منهم. بلفظ: \"مولى القوم من أنفسهم\".\n(^٢) سيأتي برقم (٣٥٢٨) كتاب: المناقب، باب: ابن أخت القوم منهم ومولى القوم منهم، و(٦٧٦٢) كتاب: الفرائض، ورواه مسلم (١٠٥٩/ ١٣٣) كتاب: الزكاة، باب: إعطاء المؤلفة قلوبهم على الإسلام وتصبر من قوي إيمانه.\n(^٣) رواه ابن ماجه (٢٢٩١) كتاب: التجارات، باب: ما للرجل من مال ولده. من حديث جابر، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٥٨، والطبراني في \"الأوسط\" ٤/ ٣١ (٣٥٣٤) و٧/ ١٩ (٦٧٢٨)، وفي الباب من حديث: عبد الله بن عمرو، وابن مسعود، وعائشة، وسمرة بن جندب، وابن عمر، وأبي بكر الصديق، وأنس بن مالك، وعمر بن الخطاب. والحديث صححه الألباني في \"الإرواء\" ٣/ ٣٢٣ (٨٣٨) فانظره.\n(^٤) انظر: \"المنتقى\" ٢/ ١٥٣.\n(^٥) \"شرح ابن بطال\" ٣/ ٥٤٤.","vol":"10","page":542},{"text":"عن الذل، والخضوع، والافتقار لغير الله تعالى. وقد فرض الله عليه وعلى الأنبياء قبله ألا يطلبوا على شيء من الرسالة أجرًا، قال تعالى: ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا﴾ [الأنعام: ٩٠] فلو أخذها لكانت كالأجرة. وكذلك لو أخذها آله؛ لأنه كالواصل إليه وأيضًا فلو حلت له لقالوا: إنما دعانا إلى ذَلِكَ. وادعى القرافي في \"ذخيرته\" فيه الإجماع (^١).\nوقال ابن قدامة: إنه الظاهر؛ لأن اجتنابها كان من دلائل نبوته كما في حديث سلمان الصحيح: يأكل الهدية ولا يأكل الصدقة (^٢) وهو عام. وعن أحمد: حل التطوع له (^٣).\nويجوز أن يراد بالآل هنا: نفسه، كما جاء في الحديث: \"لقد أوتي مزمارًا من مزامير آل داود\" (^٤) يريد داود. ونقل الطحاوي عن أبي يوسف، ومحمد أن التطوع يحرم على بني هاشم أيضًا (^٥) وكره أصبغ لهم فيما بينهم وبين الله تعالى أن يأخذوا من التطوع (^٦).\n_________\n(^١) \"الذخيرة\" ٣/ ١٤٢.\n(^٢) \"المغني\" ٤/ ١١٥، وحديث سلمان المذكور هو قطعة من حديث طويل رواه أحمد ٥/ ٤٤١ - ٤٤٥، وابن سعد في \"طبقاته\" ٤/ ٧٥ - ٨٠، والبزار في \"مسنده\" ٦/ ٤٦٢ - ٤٦٨ (٢٥٠٠)، وابن حبان في \"صحيحه\" ١٦/ ٦٤ - ٦٦ (٧١٢٤) كتاب: إخباره - ﷺ - عن مناقب الصحابة، والبيهقي في \"دلائله\" ٢/ ٩٢ - ٩٧، وصححه الألباني في \"صحيح الجامع\" (٤٨٨١).\n(^٣) انظر: \"المغني\" ٤/ ١١٧.\n(^٤) سيأتي برقم (٥٠٤٨) في فضائل القرآن، باب حسن الصوت بالقراءة للقرآن، ورواه مسلم (٧٩٣) صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن.\n(^٥) \"شرح معاني الآثار\" ٢/ ١١.\n(^٦) انظر: \"النوادر والزيادات\" ٢/ ٢٩٧، \"البيان والتحصيل\" ٢/ ٣٨١.","vol":"10","page":543},{"text":"واختلف في ذَلِكَ قول أبي حنيفة، فروي عنه مثل هذا القول. وروي عنه أن الفرض والتطوع حلال لبني هاشم (^١).\nوذكر الطبري عن أبي يوسف أنه يحل لبني هاشم الصدقة من بعضهم لبعض، ولا يحل لهم من غيرهم، وعن أبي حنيفة أن الصدقة إنما كانت محرمة عليهم من أجل ما جعل الله لهم من الخمس من سهم ذوي القربى، فلما انقطع ذَلِكَ عنهم رجع إلى غيرهم بموته - ﷺ - حل لهم بذلك ما كان حرم عليهم (^٢).\nوقال ابن العربي: الكتب طافحة بتحريمها عليهم (^٣).\nوقيل: إنما حرما عليه - ﷺ - لأنه كان له الخمس والصفي من المغنم، وأهل بيته دونه في الشرف، فلهم خمس الخمس وحده، فحرموا أحد نوعيها وهو الفرض دون التطوع.\nوقال ابن بطال: حرمت الصدقة عليه وعلى آله بنص القرآن، قال تعالى: ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا المَوَدَّةَ فِي القُرْبَى﴾ [الشورى: ٢٣] فلو حلت له الصدقة وجد القوم السبيل إلى أن يقولوا: إنما يدعو إلى ما يدعونا إليه ليأخذ أموالنا، ويعطيها أهل بيته (^٤).\nوقال الطبري في مقالة أبي يوسف السالفة: لا القياس أصابوا، ولا الخبر اتبعوا، وذلك أن كل صدقة وزكاة أوساخ الناس، وغسالة ذنوب من أخذت منه هاشميًّا أو مطلبيًّا، ولم يفرق الله ورسوله بين شيء منها بافتراق حال المأخوذ ذَلِكَ منه. قال: وصاحبهم أشذ قولًا\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٢/ ١١.\n(^٢) انظر ما سبق.\n(^٣) \"عارضة الأحوذي\" ٣/ ١٦١.\n(^٤) \"شرح ابن بطال\" ٣/ ٥٤١.","vol":"10","page":544},{"text":"منهم؛ لأنه لزم ظاهر التنزيل، وهو ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ الآية وأنكر الأخبار الواردة بتحريمها على بني هاشم، فلا ظاهر التنزيل لزموا، ولا بالخبر قالوا.\nفرع:\nعند الحنفية والمالكية يجوز أن يكون العامل غنيًّا لا هاشميًّا (^١)، وهو الأصح عند الشافعية (^٢)، لحديث أبي رافع في السنن، وصححه الترمذي (^٣).\nفائدة:\nالآل له معنيان: القرابة والأهل، وأولاد العم. وقال مالك لعبد الملك بن صالح: آله: أمته. ولابن دحية: الأزواج، والذرية، والأتباع، وكل تقي، واختلف أهل اللغة في الآل والأهل، فقالوا: الآل يقع على ذات الشيء، وعلى ما ينضاف إليه، بخلاف الأهل.\nفائدة:\nقال بعض أهل العلم: السنة أخذ صدقة التمر عند جداده لقوله تعالى: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] فإن أخرجها عند محلها فسرقت أو سقطت، فقال مالك، وأبو حنيفة: يجزئ عنه (^٤)،\n_________\n(^١) انظر: \"تبيين الحقائق\" ١/ ٢٩٧، \"الاختيار\" ١/ ١٥٣، \"عيون المجالس\" ٢/ ٥٧٥، \"الذخيرة\" ٣/ ١٤٦.\n(^٢) انظر: \"الأم\" ٢/ ٦١.\n(^٣) \"سنن أبي داود\" (١٦٥٠) كتاب: الزكاة، باب: الصدقة على بني هاشم، \"سنن الترمذي\" (٦٥٧) كتاب: الزكاة، باب: ما جاء في كراهية الصدقة للنبي - ﷺ - \"سنن النسائي\" ٥/ ١٠٧ كتاب: الزكاة، باب: مولى القوم منهم، وصححه الألباني في \"صحيح أبي داود\" (١٤٥٦).\n(^٤) انظر: \"الاختيار\" ١/ ١٣٤، \"المنتقى\" ٢/ ١٦٢، \"مواهب الجليل\" ٣/ ١٣٦.","vol":"10","page":545},{"text":"وهو قول الحسن.\nوقال الزهري، والثوري، وأحمد: هو ضامن لها حتىَّ يضعها مواضعها (^١).\nوقال الشافعي: إن كان بقي له من ماله ما فيه زكاة زكاه (^٢).\nحجة الأول أن إخراجها موكول إليه وهو مؤتمن على إخراجها، وإذا أخرجها، من ماله وجعلت في يده جعلت كيد الساعي، وقد اتفقنا أن يد الساعي يد أمانة، فإذا قبضها ولم يفرط في دفعها، وتلفت بغير صنعة، فلا ضمان، فكذا رب المال؛ لأن الزكاة ليست متعلقة بذمته، بل في ماله.\nوأما إذا أخر إخراجها حتَّى هلكت، فقال مالك، وأبو حنيفة، والشافعي: إذا أمكن الأداء بعد حلول الحول وفرط حتَّى هلك المال فعليه الضمان (^٣).\nخاتمة في فوائده:\nفيه من الفقه: دفع الصدقات إلى السلطان.\nوفيه: أن المسجد قد ينتفع به في أمر جماعة المسلمين في غير الصلاة، ألا ترى أنه - ﷺ - جمع فيه الصدقات، وجعله مخزنًا لها.\n_________\n(^١) انظر: \"مسائل أحمد برواية عبد الله\" ص ١٥٥، \"الفروع\" ٢/ ٥٧٠، \"كشاف القناع\" ٢/ ٢٦٩.\n(^٢) انظر: \"الحاوي\" ٣/ ٢٢٩.\n(^٣) انظر: \"تبيين الحقائق\" ١/ ٢٧٠، \"شرح فتح القدير\" ٢/ ٢٠٢ - ٢٠٣، \"الكافي\" ص ٩٩، \"المنتقى\" ٢/ ١٦٢، \"روضة الطالبين\" ٢/ ٢٥٢، وللأحناف قول آخر، وهو أنه يضمن، وهو قول العراقيين واختيار الكرخي؛ لأنها أمانة فتضمن بالهلاك بعد الطلب كالوديعة.","vol":"10","page":546},{"text":"وكذلك أمران يوضع فيه مال البحرين، وأن يبات عليه حتَّى قسمه فيه.\nوكذلك كان يقعد فيه للوفود، والحكم بين الناس ومثل ذَلِكَ بما هو أبين لعب الحبشة بالحراب، وتعلم المثاقفة. وكل ذَلِكَ إذا كان شاملًا لجماعة المسلمين، أما إذا كان العمل لخاصة الناس فيكره، مثل الخياط والخرازة، وقد كره قوم التأديب فيه؛ لأنه خاص، ورخص فيه آخرون؛ لما يرجى من نفع تعلم القرآن.\nوفيه: جواز دخول الأطفال فيه واللعب فيه بغير ما يسقط حرمته إذا كان الأطفال إذا نهوا انتهوا.\nوفيه: أنه ينبغي أن يجنب الأطفال ما يتجنب الكبار من المحرمات.\nوفيه: أن الأطفال إذا نهوا عن الشيء يجب أن يعرفوا لأي شيء نهوا عنه؛ ليكبروا على العلم ليأتي عليهم وقت التكليف وهم على علم من الشريعة.\nوفيه: كما قال الطبري: الدليل على أن لأولياء الصغار المعاتبة، وتجنبهم التقدم على ما يجب على البالغين الانزجار عنه، والحول بينهم وبين ما حرم الله على عباده فعله، وذلك أنه - ﷺ - استخرج التمرة من الصدقة من في الحسن وهو طفل لا يلزمه الفرائض، ولم تجر عليه الأقلام ولا شك أنه لو أكل جميع تمر الصدقة، لم تلزمه تبعة عند الله، وإن لزم ماله غرمه من ضمان ذَلِكَ، ولكن من أجل أنه كان مما حرم على أهل التكليف من أهل بيته، فبان بذلك أن الواجب على ولي الطفل والمعتوه إن رآه يتناول خمرًا يشربها، أو لحم خنزير يأكله، أو مالًا لغيره ليتلفه أن يمنعه من فعله، ويحول بينه وبين ذَلِكَ.","vol":"10","page":547},{"text":"وفيه: الدليل الواضح على صحة قول القائل: إن على ولي الصغيرة المتوفى عنها زوجها أن يجنبها الطيب، والزينة، والمبيت عن المسكن الذي يسكنه، والنكاح، وجميع ما يجب على البوالغ المعتدات اجتنابه.\nوخطأ قول من قال: ليس ذَلِكَ على الصغيرة؛ اعتلالًا منهم بأنها غير متعبدة بشيء من الفرائض؛ لأن الحسن كان لا تلزمه الفرائض، فلم يكن لإخراج التمرة من فيه معنًى إلا من أجل ما كان على النبي - ﷺ - من منعه ما على المكلفين منه من أجل أنه وليه.","vol":"10","page":548},{"text":"<span data-type='title' id=toc-1173>٥٦ - باب العُشْرِ فِيمَا يُسْقَى مِنْ مَاءِ السَّمَاءِ وَبِالمَاءِ الجَارِي</span>\nوَلَمْ يَرَ عُمَرُ بْنُ عَبْدِ العَزِيزِ فِي العَسَلِ شَيْئًا.\n\n١٤٨٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ بْنُ يَزِيدَ عَنِ الزُّهْرِيِّ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ عَنْ أَبِيهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"فِيمَا سَقَتِ السَّمَاءُ وَالعُيُونُ أَوْ كَانَ عَثَرِيًّا العُشْرُ، وَمَا سُقِىَ بِالنَّضْحِ نِصْفُ العُشْرِ\". قَالَ أَبُو عَبْدِ اللهِ: هَذَا تَفْسِيرُ الأَوَّلِ، لأَنَّهُ لَمْ يُوَقِّتْ فِي الأَوَّلِ، يَعْنِي: حَدِيثَ ابْنِ عُمَرَ \"وَفِيمَا سَقَتِ السَّمَاءُ العُشْرُ\" وَبَيَّنَ فِي هَذَا وَوَقَّتَ، وَالزِّيَادَةُ مَقْبُولَةٌ، وَالمُفَسَّرُ يَقْضِي عَلَى المُبْهَمِ إِذَا رَوَاهُ أَهْلُ الثَّبَتِ، كَمَا رَوَى الفَضْلُ بْنُ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - لَمْ يُصَلِّ فِي الكَعْبَةِ. وَقَالَ بِلَالٌ: قَدْ صَلَّى [١٥٩٩] فَأُخِذَ بِقَوْلِ بِلَالٍ، وَتُرِكَ قَوْلُ الفَضْلِ. [فتح: ٣/ ٣٤٧]\nذكر فيه عن الزهري عَنْ سَالِمِ، عَنْ أَبِيهِ وهو ابن عمر، عَنِ النَّبِيُّ - ﷺ - قَالَ: \"فِيمَا سَقَتِ السَّمَاءُ وَالعُيُونُ أَوْ كَانَ عَثَرِيًّا العُشْرُ، وَمَا سُقِيَ بِالنَّضْحِ نِصْفُ العُشْرِ\" (^١).\nالشرح:\nتعليق عمر بن عبد العزيز أخرجه ابن أبي شيبة، عن وكيع، عن سفيان، عن عبيد الله، عن نافع قال: بعثني عمر بن عبد العزيز على اليمن، فأردت أن آخذ من العسل العشر، فقال مغيرة بن حكيم الصنعاني: ليس فيه شيء، فكتبت إلى عمر بن عبد العزيز، فقال:\n_________\n(^١) وقع في هامش الأصل ما نصه: في نسختي زيادة من كلام البخاري، وقد ذكرها الشيخ في الباب الذي بعد هذا. وبعدها علامة انتهاء التعليق، ثم كتب الناسخ: وبمثل ما ذكر هنا الشيخ ذكر الدمياطي في نسخته.","vol":"10","page":549},{"text":"صدق، وهو عدل رَضِي. وحَدَّثنَا أبو أسامة، عن عبيد الله، عن نافع قال: سألني عمر بن عبد العزيز عن صدقة العسل، فقلت: أخبرني المغيرة بن حكيم أنه ليس فيه صدقة. فقال عمر: عدل مصدق (^١).\nوقال الربيع بن سليمان، أنا الشافعي، أنا مالك، عن عبد الله بن أبي بكر قال: جاء كتاب عمر بن عبد العزيز إلى أبي وهو بمنًى أن لا يؤخذ من الخيل ولا من العسل صدقة (^٢).\nوفي بعض نسخ الترمذي من حديث عبيد الله بن عمر عن نافع قال: سألني عمر بن عبد العزيز عن صدقة العسل، قال: قلت: ما عندنا عسل، ولكن أخبرنا المغيرة بن حكيم أنه ليس في العسل صدقة، قال عمر: عدل مرضي، فكتب إلى الناس أن يوضع عنه، رواه ابن بشار عن عبد الوهاب الثقفي عنه (^٣).\nوقال البيهقي: قال الشافعي في القديم: الحديث في أن العسل يعشر ضعيف، وفي أنه لا يؤخذ منه العشر ضعيف إلا عن عمر بن عبد العزيز، قال: واختياري أن لا يؤخذ منه؛ لأن السنن والآثار ثابتة فيما يؤخذ منه، وليست فيه ثابتة، فكأنه عفو (^٤).\nلكن لابن حزم من طريق منقطعة ما يخالفه قال: روينا من طريق ابن\n_________\n(^١) \"المصنف\" ٢/ ٣٧٣ (١٠٠٥٦ - ١٠٠٥٧) كتاب: الزكاة، من قال: ليس في العسل زكاة.\n(^٢) رواه البيهقي في \"سننه\" ٤/ ١٢٧ كتاب: الزكاة، باب: ما ورد في العسل، وفي \"معرفة السنن والآثار\" ٦/ ١٢٤ (٨٢٢٧) كتاب: الزكاة، ما ورد في العسل.\n(^٣) \"سنن الترمذي\" (٦٣٠) كتاب: الزكاة، باب: ما جاء في زكاة العسل، وصححه الألباني.\n(^٤) \"السنن الكبرى\" ٤/ ١٢٧.","vol":"10","page":550},{"text":"جريج: كتبت إلى إبراهيم بن ميسرة أسأله عن زكاة العسل، فقال: أخبرني من لا أتهم من أهلي أن عروة بن محمد السعدي قال له: إنه كتب إلى عمر بن عبد العزيز يسأله عن صدقة العسل، فرد إليه عمر: قد وجدنا بيان صدقة العسل بأرض الطائف فخذ منه العشر.\nوقال أبو محمد: ومن طريق ابن أبي شيبة، عن طاوس أن معاذًا لما أتى اليمن أتي بالعسل وأوقاص الغنم فقال: لم أؤمر فيها بشيء. قال: وبأن لا زكاة في العسل يقول مالك، والثوري، وابن حي، والشافعي، وأبو سليمان، وأصحابه (^١). زاد ابن قدامة: وابن أبي ليلى، وابن المنذر، قال ابن المنذر: ليس في وجوب الصدقة فيه خبر يثبت، ولا إجماع، فلا زكاة فيه، قال: وروينا ذَلِكَ عن ابن عمر، وعن عمر بن عبد العزيز (^٢).\nوفي \"الحاوي\" للماوردي: أما العسل فقد علق الشافعي في القديم القول به، فجعل ذَلِكَ قولًا له في إيجاب عشره، ثم قال: والصحيح على القديم، وصرح قوله في الجديد أنه لا زكاة فيه، قال: وبإيجاب عشره قال الأوزاعي، وأبو حنيفة، وأحمد، وإسحاق فيما أخذ من غير أرض الخراج (^٣).\n_________\n(^١) \"المحلى\" ٥/ ٢٣٢ - ٢٣٣.\n(^٢) \"المغني\" ٤/ ١٨٣.\n(^٣) هذِه العبارة غير مستقيمة؛ لأن أحمد وإسحاق لم يشترطا أن تكون الأرض أرض عشر أو أرض خراج، بل قالا بإطلاق أن في العسل العشر إذا بلغ النصاب، وقال أبو حنيفة وأصحابه، إن كان في أرض العشر فيه الزكاة، وإلا فلا زكاة، والصحيح كما قال الماوردي نفسه في كتابه: وهو قول الأوزاعي وأحمد وإسحاق، وبه قال أبو حنيفة فيما أخذ من غير أرض الخراج. \"الحاوي\" ٣/ ٢٣٦.","vol":"10","page":551},{"text":"قال ابن قدامة. وبه قال مكحول، والزهري، وسليمان بن موسى (^١).\nوفي \"شرح الهداية\": وربيعة، ويحيى بن سعيد، وأبو عبيد بن سلام، وابن وهب صاحب مالك. كأنهم استدلوا بما رواه عمرو بن شعيب، عن أبيه، عن جده أنه - ﷺ - أخذ العشر فيه، أخرجه ابن ماجه بإسناد جيد (^٢)، وحسنه ابن عبد البر في \"استذكاره\" (^٣).\nوأما البخاري وغيره فقال: لا يصح في زكاة العسل حديث (^٤). وقال ابن المنذر: ليس في وجوب الزكاة فيه خبر يثبت عن رسول الله - ﷺ -، ولا إجماع، فلا زكاة فيه.\nقُلْتُ: وعلى تقديره فيحمل على أخذه بتطوعهم به، أو على أن ما دفعوه مقابلة لما حصل لهم من الاختصاص بالحمى، ولهذا امتنعوا من دفعه إلى عمر - ﵁ - حين طالبهم بتخلية الحمى لسائر الناس. وعند الحنفية أن محل الوجوب فيه إذا كان في أرض العشر، فإن كان في أرض الخراج فلا شيء فيه كالثمرة (^٥) كما قدمته.\nوهذا على قاعدتهم كما ستعلمه. وذكر البخاري هذا الأثر للتنبيه على أن حديث الباب ينفي العشر فيه؛ لأنه خص العشر أو نصفه بما سقي، فأفهم ذَلِكَ أن ما لا يسقى لا يعشر. ويقوي المفهوم فيه تقديم الخبر على المبتدأ في حصر إيجاب العشر فيه. وإن كان قد يتخيل أن النحل يرعى مما لا مؤنة فيه، ولا تعب.\n_________\n(^١) \"المغني\" ٤/ ١٨٣.\n(^٢) \"ابن ماجه\" (١٨٢٤) في الزكاة، باب زكاة العسل، وقال الألباني: حسن صحيح.\n(^٣) \"الاستذكار\" ٩/ ٢٨٦. وصححه الألباني في \"الإرواء\" (٨١٠).\n(^٤) نقله عن البخاري الترمذي في \"العلل الكبير\" ١/ ٣١٢.\n(^٥) انظر: \"المبسوط\" ٢/ ٢١٦، \"مختصر اختلاف العلماء\"١/ ٤٥٦.","vol":"10","page":552},{"text":"وأما حديث ابن عمر فهو من أفراده، كما أن حديث جابر في مسلم من أفراده أيضًا (^١)، ولأبي داود \"ما سقت السماء، والأنهار، والعيون، أو كان بعلا العشر. وفيما يسقى بالسواني أو النضح نصف العشر\" (^٢).\nوفي الدارقطني (^٣): فرض فيما سقت السماء، إلى آخره، وقال من رواية نافع، عن ابن عمر، عن عمر.\nقوله: واختلف سالم ونافع عن ابن عمر في ثلاثة أحاديث: هذا أحدها.\nوثانيها: \"من باع عبدًا وله مال\" قال سالم، عن أبيه، عن رسول الله - ﷺ -، وقال نافع، عن ابن عمر، عن عمر قوله. قال: وسالم أجل من نافع وأنبل. وحديث نافع (الثالث) (^٤) أولى بالصواب. ولهذا الحديث وجوه عن ابن عمر.\nقُلْتُ: قال الدارقطني: رواه أيوب، عن ابن عقبة، والليث، وابن جريج، عن نافع، عن ابن عمر مرفوعًا- كما رواه سالم. قال: ووهم في موضعين في قوله: عن ابن جريج، عن نافع. وإنما رواه ابن جريج عن موسى بن عقبة. وفي رفعه، وإنما هو موقوف. ورواه أيضًا من جهة عبد الله بن نافع، عن عاصم بن عمر، عن عبد الله بن دينار، عن ابن عمر مرفوعًا. وله غير ذَلِكَ من الطرق.\n_________\n(^١) \"صحيح مسلم\" (٩٨١) كتاب: الزكاة، باب: ما فيه العشر أو نصف العشر.\n(^٢) \"سنن أبي داود\" (١٥٩٦) كتاب: الزكاة، باب: صدقة الزرع. وأصله حديث الباب.\n(^٣) \"سنن الدارقطني\"\n(^٤) وقع في الأصل: الثلاثة، وما أثبتناه أنسب للسياق.","vol":"10","page":553},{"text":"إذا تقرر ذَلِكَ فالكلام عليه من وجوه:\nأحدها:\nالعثري بعين مهملة ثم شاء مثلثة مخففة- ويجوز تشديدها كما قاله الهجري في \"نوادره\"، وحكاه ابن سيده في \"محكمه\" (^١) عن ابن الأعرابي، ورده ثعلب- ثم راء، ثم ياء مثناة من تحت.\nقال ابن سيده: العثر والعثري: ما سقته السماء من النخل، وقيل: هو العذي من النخل والزرع (^٢). وفي \"المثنى والمثلث\" لابن عديس ضم العين وفتحها، وإسكان الثاء فيهما. قال أبو عبيد: العثري والعذي ما سقته السماء، وما سقته الأنهار والعيون فهو سيح وغيل. والبعل ما شرب بعروقه من الأرض من غير سقي سماء ولا غيرها، والنضح ما سقي بالسواني ونحوه. وقال ابن فارس: العثري: ما سقى من النخل سيحًا (^٣).\nويرد على أبي عبيد، وابن فارس، وكذا الجوهري (^٤)، وصاحب \"الجامع\"، و\"المنتهى\" الحديث، فإن لفظه: \"فيما سقت السماء والعيون أو كان عثريا\" وهو دال على أن العثري غير ما سقته السماء والعيون. والصواب ما قاله الخطابي أن العثري ما شرب بعروقه من غير سقي (^٥).\nوعبارة الداودي \"مما سقت السماء\" أي: اكتفي بسقي ماء السماء.\n_________\n(^١) \"المحكم\" ٢/ ٦٤.\n(^٢) السابق.\n(^٣) \"مجمل اللغة\" ٣/ ٦٤٧.\n(^٤) \"الصحاح\" ٢/ ٧٣٦ - ٧٣٧.\n(^٥) \"أعلام الحديث\" ٢/ ٨١٤.","vol":"10","page":554},{"text":"والعثري: ما يسيل إليه ماء المطر، وتحمله إليه الأنهار، سمي بذلك؛ لأنه تكسر حوله الأرض، ويعثر جريه إلى أصول النخل بتراب يرتفع هناك، قاله القرطبي (^١).\nوقال صاحب \"المطالع\": قيل له ذَلِكَ؛ لأنه يصنع له شبه الساقية يجمع فيه الماء من المطر إلى أصوله، وُيسمى ذَلِكَ العاثور.\nوحكى ابن المرابط إسكان الثاء، وقد سلف، والأول أعرف.\nوفي \"المغيث\" (^٢) لأبي موسى: هو الذي يشرب بعروقه من ماء يجتمع في حفير، وسمي به لأن الماشي يتعثر به. وقيل: إنه ما ليس له حمل. قال والأول أشهر وأصح؛ لأن ما لا حمل له لا زكاة فيه. وقد أوجب الشرع فيه الزكاة. وما أسلفناه في تفسير البعل في \"الموعب\" لابن التياني خلافه حيث قال: قيل للنخل إذا كان يشرب ماء السماء بعل؛ لأن الغيث يأتيه من علٍ.\nوفي \"البارع\" لأبي علي القالي كما سلف. وكذا قاله يعقوب.\nوخالف أبو عبيدة فقال: البعل من النخل: ما سقته السماء. وعن الكسائي، وأبي عمرو: البعل: العذي. وفي \"العين\" البعل: الذكر من النخل، وهي أيضًا المرتفعة التي لا يصيبها المطر إلا مرة واحدة في السنة (^٣).\nوقال أبو حنيفة: كل شجر أو زرع لا يسقى فهو بعل. والعشر بضم العين، ويجوز إسكان ثانيه وضمه. والعشور بضم العين وبفتح أيضًا، قاله ابن بزيزة.\n_________\n(^١) \"المفهم\" ٣/ ١٣.\n(^٢) \"المغيث\"\n(^٣) \"العين\" ٢/ ١٤٩ - ١٥٠.","vol":"10","page":555},{"text":"وقال القرطبي: أكثر الرواة على فتح العين، وهو اسم القدر المخرج، وقال الطبري: العشر بضم العين وسكون الشين. ويكون العشور جمع عشر. قال: والحكمة في فرض العشر أن يكتب بعشرة أمثاله، فكأن المخرج للعشر تصدق بكل ماله.\nثانيها:\nهذا الحديث أصل في أن لشدة النفقة وخفتها تأثيرًا في الزكاة، فما لا مؤنة فيه أو كانت خفيفة العشرُ. وفيما فيه مؤنة نصفهُ.\nواختلف أهل العلم في هذا على تسعة أقوال:\nأحدها: ذهب أبو حنيفة إلى أن العشر يجب في قليل ما أخرجته الأرض وكثيرها، ولا يعتبر النصاب (^١)، لعموم الحديث، وعموم قوله تعالى: ﴿وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الأَرْضِ﴾ وقوله تعالى: ﴿وَالزَّيْتُونَ وَالرُّمَّانَ﴾ [الأنعام: ١٤١] وقوله: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] إلا الحطب والقصب والحشيش. وهو مذهب النخعي، ومجاهد، وحماد، وزفر. وبه قال عمر بن عبد العزيز. وروي عن ابن عباس. وهو قول داود، وأصحابه فيما لا يوسق (^٢).\nوحكاه يحيى بن آدم عن عطاءٍ. وقاله أيضًا حفص بن غياث، عن أشعث، عن الحكم، عن أبي بردة: في الرطبة صدقة. وقال بعضهم: في (دستجة) (^٣) من بقل.\nوعن الزهري قال: ما كان سوى القمح، والشعير، والنخل، والعنب، والسُلت، والزيتون فإني أرى أن يخرج صدقته من أثمانه.\n_________\n(^١) انظر: \"تحفة الفقهاء\" ١/ ٣٢٢، \"الهداية\" ١/ ١١٧.\n(^٢) انظر: \"المحلى\" ٥/ ٢١٢.\n(^٣) في الأصل: وشدجة، والصواب ما أثبتناه، انظر: \"لسان العرب\" ٨/ ٤٨٢٧.","vol":"10","page":556},{"text":"وحديث الباب بعده يرد عليه ويقضي، وهو مقيد له، كما سيأتي عن البخاري. وهو قول مالك، والثوري، والأوزاعي، والليث، وأبي يوسف، ومحمد، والشافعي، وأحمد، وإسحاق، وأبي ثور (^١).\nقال ابن بطال: وقول أبي حنيفة خلاف السنة والعلماء، قال: وقد تناقض فيها؛ لأنه استعمل المجمل والمفسر في قوله - ﷺ -: \"في الرقة ربع العشر\" (^٢) مع قوله: \"ليس فيما دون خمس أواق صدقة\" (^٣) ولم يستعمله في الباب مع ما بعده. وكان يلزمه القول به (^٤).\nقُلْتُ: وفي حديث جابر: \"لا زكاة في شيء من الحرث حتىَّ يبلغ خمسة أوسق، فإذا بلغها ففيه الزكاة\" (^٥). ذكره بن التين، وقال: هي زيادة من ثقة فقبلت. وفي مسلم من حديث جابر: \"وليس فيما دون خمسة أوساق من التمر صدقة\" (^٦).\nوفي رواية له من حديث أبي سعيد: \"ليس فيما دون خمسة أوساق من تمر، ولا حب صدقة\" (^٧).\nوفي رواية: \"ليس في حب ولا تمر صدقة حتَّى يبلغ خمسة أوسق\" (^٨).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٥٣، \"عيون المجالس\" ٢/ ٥١٥، \"البيان\" ٣/ ٢٥٦، \"المغني\" ٤/ ١٦١، \"نيل الأوطار\" ٣/ ٤٢.\n(^٢) سلف برقم (١٤٥٤) باب: زكاة الغنم، وهو من أفراده.\n(^٣) سلف برقم (١٤٠٥) باب ما أدي زكاته فليس بكنز، ورواه مسلم (٩٧٩) الزكاة.\n(^٤) \"شرح ابن بطال\" ٣/ ٥٣٠.\n(^٥) رواه الدارقطني في \"سننه\" ٢/ ٩٨ كتاب: الزكاة، باب: ليس في الخضروات صدقة.\n(^٦) \"صحيح مسلم\" (٩٨٠) كتاب: الزكاة.\n(^٧) \"صحيح مسلم\" (٩٧٩) كتاب: الزكاة.\n(^٨) مسلم (٩٧٩).","vol":"10","page":557},{"text":"وأيضًا حديث الباب بيان للقدر المأخوذ دون المأخوذ منه. وحديث أبان بن أبي عياش، عن أنس أنه - ﵇ - قال: \"فيما سقت السماء العشر في قليله وكثيره\" غير محفوظ، وفيه رجل مجهول، وليس هو عن أنس، رواه أبو مطيع البلخي (^١) -وهو مجهول- عن أبي حنيفة، عن أبان، وهو متروك، عن رجل عن رسول الله - ﷺ - (^٢).\nالمذهب الثاني: يجب فيما له ثمرة باقية إذا بلغ خمسة أوسق عند الصاحبين ولا يجب في الخضر ولا في البطيخ، والقثاء، والخيار. ونص محمد على أنه لا عشر في السفرجل، ولا في التين، والتفاح، والكمثرى، والخوخ، والمشمش، والإجاص (^٣) وتجب في كل ثمرة تبقى سنة كالجوز، واللوز، والبندق، والفستق، على قول أبي يوسف، وعلى قول أبي محمد: لا تجب (^٤).\nالثالث: يجب فيما يدخر ويقتات اختيارًا كالحنطة، والشعير، والدخن، والذرة، ونحوها من المقتنيات. وهو قول الشافعي، ولا زكاة عنده في التين، والتفاح، والسفرجل، والرمان، والخوخ، واللوز، والموز، وسائر الثمار، سوى الرطب والعنب. ولا يجب عنده في الزيتون، والورس في الجديد، ولا يجب في الترمس، ولا في\n_________\n(^١) في هامش الأصل ما نصه: قال الذهبي في \"المغني\" الحكم بن عبيد الله البلخي أبو مطيع عن ابن جريج، وغيره، تركوه. فهو عند الذهبي متروك لا مجهول، ومنهم أبو مطيع آخر أنصاري ذاك مجهول.\n(^٢) انظر: \"التحقيق في أحاديث الخلاف\" ٢/ ٣٦، و\"نصب الراية\" ٢/ ٣٨٥، وقال الألباني: موضوع بهذِه الزيادة: \"في قليله وكثيره\". \"الضعيفة\" ١/ ٦٧٦ (٤٦٣).\n(^٣) في هامش الأصل ما نصه: الإجاص دخيل لأن الجيم والصاد لا يجتمعان في كلمة واحدة من كلام العرب. الواحدة إجاصة قاله يعقوب. ولا يقل: إنجاص.\n(^٤) انظر: \"الأصل\" ٢/ ١٦٣، \"المبسوط\" ٣/ ٢ - ٣.","vol":"10","page":558},{"text":"الخضراوات (^١)، لحديث: \"ليس في الخضر والبقول صدقة\" له طرق لا تصح، وليس في هذا الباب عن رسول الله - ﷺ -، وإنما يروى عن موسى ابن طلحة عن رسول الله - ﷺ - مرسلًا (^٢).\nالرابع: قول مالك مثل قول الشافعي بزيادة: تجب في الترمس، والسمسم، والزيتون، وبزر الكتان، وبزر السلجم لعموم نفعها بمصر والعراق (^٣).\nالخامس: قول أحمد يجب فيما له البقاء واليبس والكيل من الجوز والثمار، سواء كان قوتًا: كالحنطة، والشعير، والسلت، والأرز والدخن، ونحوه، أو كان من المقتنيات كالعدس، والباقلاء، أو من الأبازير: كالكزبرة، والكمون، والكراويا، أو من البزور كبزر الكتان، والقثاء، والخيار، ونحوه، أو من حب البقول: كالرشاد، والفجل، والقرطم، وسائر الحبوب. ويجب عنده في التمر، والزبيب، واللوز، والبندق، والجوز، والفستق، والتين، والمشمس، والتفاح، والكمثرى، والخوخ، والإجاص، والباذنجان، والقثاء، والخيار والجزر، ولا يجب في ورق السدر، والخطمي، والأشنان، ولا في ثمره، ولا الأزهار كالزعفران، والعصفر، ولا في القطن (^٤).\n_________\n(^١) انظر: \"البيان\" ٣/ ٢٥٥ - ٢٥٦، \"التهذيب\" ٣/ ٨٨ - ٩٠، \"روضة الطالبين\" ٢/ ٢٣١.\n(^٢) رواه الترمذي (٦٣٨) كتاب: الزكاة، باب: ما جاء في زكاة الخصروات- من حديث عيسى بن طلحة عن معاذ مرفوعًا، وصححه الألباني. وانظر طرقه في \"نصب الراية\" ٢/ ٣٨٦ - ٣٨٩، و\"التلخيص الحبير\" ٢/ ١٦٥ - ١٦٧، و\"الإرواء\" ٣/ ٢٧٦ (٨٠١).\n(^٣) انظر: \"المعونة\" ١/ ٢٤٦ - ٢٤٧، \"الذخيرة\" ٣/ ٧٣ - ٧٥.\n(^٤) انظر: \"المستوعب\" ٣/ ٢٤٩ - ٢٥٥، \"المغني\" ٤/ ١٥٥ - ١٥٨، \"الواضح\" ٢/ ٥٣، \"الإقناع\" ١/ ٤١١ - ٤١٥، أما قوله: ويجب عنده في الجوز زكاة ففيه نظر، فقد نص =","vol":"10","page":559},{"text":"السادس: تجب في الحبوب، والبقول، والثمار. قاله حماد بن أبي سليمان.\nالسابع: ليس في شيء من الزرع زكاة إلا في التمر، والزبيب، والحنطة، والشعير. حكاه العبدري عن الثوري، وابن أبي ليلى، وابنُ العربي عن الأوزاعي، وزاد: الزيتون.\nثامنها: تؤخذ من الخضراوات إذا بلغت مائتي درهم. وهو قول الزهري والحسن.\nتاسعها: أن ما يوسق يجب في خمسة أوسق منه، وما لا يوسق يجب في قليله وكثيره وهو قول (^١) داود (^٢).\n_________\n= الحنابلة على أنه لا يجب في الجوز زكاة، انظر: \"المستوعب\" ٣/ ٢٥٣، \"المغني\" ٤/ ١٥٦، \"الواضح\" ٢/ ٥٣، \"الإقناع\" ١/ ٤١٣، \"كشاف القناع\" ٢/ ٢٠٤، أما قوله: والباذنجان، والقثاء، والخيار، والجزر ففيه نظر، فقد ذهب الحنا بلة إلى أنه لا تجب الزكاة في الخُضَر، بخلاف حب القثاء، والخيار، والباذنجان، وغيرهم، فإن فيها الزكاة، أما قوله: والتين، والمشمش، والتفاح، والكمثرى، والخوخ، والإجَّاص ففيه نظر، فقد قال ابن قدامة: وتجب الزكاة فيما جمع هذِه الأوصاف -الكيل والبقاء واليُبس- من الثمار، كالتمر، والزبيب، والمشمش، واللوز، والفستق، والبندق، ولا زكاة في سائر الفواكه كالخوخ، والإجاص، والكمثرى، والتفاح، والمشمش، والتين، والجوز. وكذلك قال الحجاوي والبهوتي إلا أنهما قالا: والأظهر وجوبها في العُنَّاب، والتين، والمشمش، والتوت.\nانظر: \"المستوعب\" ٣/ ٢٥٣، \"المغني\" ٤/ ١٥٥ - ١٥٦، \"الواضح\" ٢/ ٥٣، \"الإقناع\" ١/ ٤١٣ - ٤١٤، \"كشاف القناع\" ٢/ ٢٠٤.\n(^١) انظر: \"المحلى\" ٥/ ٢١٢.\n(^٢) ورد في هامش الأصل ما نصه: ثم بلغ التاسع عشر إلى آخر هذا الثاني. كتبه مؤلفه.","vol":"10","page":560},{"text":"<span data-type='title' id=toc-1174>٥٧ - باب لَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ</span>\n١٤٨٤ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَحْيَى، حَدَّثَنَا مَالِكٌ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيْسَ فِيمَا أَقَلُّ مِنْ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ، وَلَا فِي أَقَلَّ مِنْ خَمْسَةٍ مِنَ الإِبِلِ الذَّوْدِ صَدَقَةٌ، وَلَا فِي أَقَلَّ مِنْ خَمْسِ أَوَاقٍ مِنَ الوَرِقِ صَدَقَةٌ\". [انظر: ١٤٠٥ - مسلم: ٩٧٩ - فتح: ٣/ ٣٥٠]\nقَالَ أَبُو عَبْدِ اللهِ: هَذَا تَفْسِيرُ الأَوَّلِ إِذَا قَالَ: \"لَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ\". وَيُؤْخَذُ أَبَدًا فِي العِلْمِ بِمَا زَادَ أَهْلُ الثَّبَتِ أَوْ بَيَّنُوا.\nذكر فيه حديث أَبِي سَعِيدٍ \"لَيْسَ فِيمَا أقَلُّ مِنْ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ، وَلَا فِي أقلَّ مِنْ خَمْسَه مِنَ الإِبِلِ الذَّوْدِ صدَقَةٌ\" الحديث.\nوقد سلف قبل زكاة البقر (^١).\nوفي نسخة: (قال أبو عبد الله: هذا تفسير الأول؛ لأنه لم يوقِّت في\nالأول، يعني: حديث ابن عمر: \"فيما سقت السماء العشر\" (^٢). وبيَّن في هذا ووقَّت، والزيادة مقبولة، والمفسر يقضي على المبهم إذا رواه أهل الثبت -كما قال الفضل بن العباس- أن النبي - ﷺ - لم يصل في الكعبة.\nوقال بلال: قد صلى (^٣). فأخذ بقول بلال، وترك قول الفضل) (^٤).\nوهذا الذي قاله البخاري عليه أئمة الفتوى بالأمصار. وإن الخمسة الأوسق هو بيان المقدار المأخوذ فيه كما أسلفناه في الباب قبله. وشذ أبو حنيفة، وزفر في ذَلِكَ.\n_________\n(^١) سلف برقم (١٤٠٥) كتاب: الزكاة، باب: ما أدي زكاته ليس بكنز.\n(^٢) سلف برقم (١٤٨٣).\n(^٣) سيأتي برقم (١٥٩٩).\n(^٤) هذه القطعة هي التي أشار إليها الناسخ في الباب السابق ص ٥٤٩.","vol":"10","page":561},{"text":"قال ابن بطال: وقيل: إنهما خالفا الإجماع فأوجبا في قليل ما تخرج الأرض وكثيره، وخالفه صاحباه في ذَلِكَ، قال ابن القصار: والحجة عليه أن ما طريقه المواساة في الصدقة يقتضي أوله حدًّا ونصابًا، كالذهب، والماشية، والنصاب إنما وضع في المال لمبلغ الجزء الذي يحمل المواساة بغير إجحاف برب المال، ولا يعذر عليه.\nقال: تألف (^١) أبو حنيفة معنًى آخر من الحديث فأوجب العشر أو نصفه في البقول، والرياحين، والفواكه، وما لا يوسق كالرمان، والتفاح، والخوخ وشبه ذَلِكَ (^٢). والجمهور على خلافه لا يوجبون الزكاة إلا فيما يوسق، ويقتات، ويدخر.\nقال مالك: السنة عندنا في الحبوب التي يدخرها الناس، ويأكلونها أنها يؤخذ منها العشر أو نصفه إذا بلغ ذَلِكَ خمسة أوسق بصاع رسول الله - ﷺ - وما زاد على ذَلِكَ فبحسابه.\nقال: والحبوب التي فيها زكاة الحنطة، والشعير، والسلت، والذرة، والدُّخن، والأرز، والحمص، والعدس، والجلْبَان، واللوبيا، والجلجلان، وما أشبه ذَلِكَ من الحبوب التي تفسير طعامًا. وتؤخذ منها الزكاة بعد أن تفسير حبًّا يحصد. والناس مصدقون فيما دفعوه من ذَلِكَ. ولا زكاة في البقول، والخضر كلها، والتوابل (^٣).\n_________\n(^١) في (ج): خالف.\n(^٢) \"المبسوط\" ٣/ ٣.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٦١ - ٢٦٢، \"الاستذكار\" ٩/ ٢٥٥، \"المنتقى\" ٢/ ١٦٤ - ١٦٥.","vol":"10","page":562},{"text":"قال ابن القصار: لم ينقل عن رسول الله - ﷺ - أحد بالحجاز أنه أخذ من البقول والفواكه الزكاة. ومعلوم أنها كانت عندهم بالمدينة وأهل المدينة متفقون على ذَلِكَ عاملون به إلى وقتنا، ومحال أن يكون في ذَلِكَ زكاة ولا يؤخذ مع وجود هذِه الأشياء عندهم، وحاجتهم إليها ولو أخذ منها مرة واحدة لم يجز أن يذهب عليهم، حتَّى يطبقوا على خلافه إلى هذِه الغاية (^١).\n_________\n(^١) انظر \"شرح ابن بطال\" ٣/ ٥٣١ - ٥٣٢.\nورد في هامش الأصل: آخر ٨ من ٤ من تجزئه المصنف.","vol":"10","page":563},{"text":"<span data-type='title' id=toc-1175>٥٨ - باب مَنْ بَاعَ ثِمَارَهُ أَوْ نَخْلَهُ أَوْ أَرْضَهُ أَوْ زَرْعَهُ، وَقَدْ وَجَبَ فِيهِ العُشْرُ أَوِ الصَّدَقَةُ فَأَدَّى الزَّكَاةَ مِنْ غَيْرِهِ، أَوْ بَاعَ ثِمَارَهُ وَلَمْ تَجِبْ فِيهِ الصَّدَقَةُ</span>\nوَقَوْلُ النَّبِيِّ - ﷺ -: \"لَا تَبِيعُوا الثَّمَرَةَ حَتَّى يَبْدُوَ صَلَاحُهَا\". فَلَمْ يَحْظُرِ البَيْعَ بَعْدَ الصَّلَاحِ عَلَى أَحَدٍ، وَلَمْ يَخُصَّ مَنْ وَجَبَ عَلَيْهِ الزَّكَاةُ مِمَّنْ لَمْ تَجِبْ (^١).\n\n١٤٨٦ - حَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، سَمِعْتُ ابْنَ عُمَرَ - ﵄: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ الثَّمَرَةِ حَتَّى يَبْدُوَ صَلَاحُهَا. وَكَانَ إِذَا سُئِلَ عَنْ صَلَاحِهَا قَالَ: حَتَّى تَذْهَبَ عَاهَتُهُ. [٢١٨٣، ٢١٩٤، ٢١٩٩، ٢٢٤٧، ٢٢٤٩ - مسلم: ١٥٣٤ - فتح: ٣/ ٣٥١]\n\n١٤٨٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ الثِّمَارِ حَتَّى يَبْدُوَ صَلَاحُهَا. [٢١٨٩، ٢١٩٦، ٢٣٨١، ٢٣٤٠، ٢٦٣٢ - مسلم: ١٥٣٦ - فتح: ٣/ ٣٥١]\n\n١٤٨٨ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ الثِّمَارِ حَتَّى تُزْهِيَ، قَالَ: حَتَّى تَحْمَارَّ. [٢١٩٥، ٢١٩٧، ٢١٩٨، ٢٢٠٨ - مسلم: ١٥٥٥ - فتح: ٣/ ٣٥٢]\nثم ساق حديث ابن عمر: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ الثمَرَةِ حَتَّى يَبْدُوَ صَلَاحُهَا. وَكَانَ إِذَا سُئِلَ عَنْ صَلَاحِهَا قَالَ: حَتَّى تَذهَبَ عَاهَتها.\nوحديث جابر: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ الثِّمَارِ حَتَّى يَبْدُوَ صَلَاحُهَا.\n_________\n(^١) ورد في الأصل بعد هذِه الكلمة: قال أبو عبد الله: لم يحظر: لم يمنع، وبه سمى الحظيرة. وعليها (لا … إلى).","vol":"10","page":564},{"text":"وحديث أنس: أَنَّ رَسُولَ الله - ﷺ - نَهَى عَنْ بَيْعِ الثِّمَارِ حَتَّى تُزْهِيَ، قَالَ: تَحْمَارَّ.\nأما قوله - ﵇ -: \"لا تبيعوا الثمرة\" فقد أسنده في الباب.\nوحديث ابن عمر أخرجه مسلم والأربعة (^١). وأخرجه النسائي عن ابن عمر وجابر جمع بينهما (^٢). وحديث جابر أخرجه مسلم (^٣).\nوحديث أنس أخرجه مسلم والنسائي أيضًا (^٤)، ويأتي في البيوع (^٥).\nوأخرجه مسلم أيضًا من حديث أبي هريرة وهو من أفراده (^٦). وسيأتي في البيوع من حديث أنس، وهو من أفراده عن مسلم (^٧)، وأخرجه الطحاوي من حديث عائشة، فيه: جواز بيع الثمرة التي وجبت زكاتها قبل أداء الزكاة ويتعين حينئذٍ أن تؤدى الزكاة من غيرها، خلافًا لمن أفسد البيع (^٨).\nوقد اختلف العلماء في هذِه المسألة، فقال مالك: من باع أصل\n_________\n(^١) \"صحيح مسلم\" (١٥٣٤) كتاب: البيوع، باب: النهي عن بيع الثمار قبل بدو صلاحها ..، أبو داود (٣٣٦٨)، الترمذي (١٢٢٦)، النسائي ٧/ ٢٦٢، ابن ماجه (٢٢١٤).\n(^٢) سنن النسائي ٧/ ٢٦٢ - ٢٦٤ كتاب: البيوع، بيع الثمر قبل أن يبدو صلاحه.\n(^٣) \"صحيح مسلم\" (١٥٣٦) كتاب: البيوع، باب: النهي عن بيع الثمار قبل بدو صلاحها.\n(^٤) \"صحيح مسلم\" (١٥٥٥) كتاب: المساقاة، باب: وضع الحوائج، \"سنن النسائي\" ٧/ ٢٦٤.\n(^٥) سيأتي برقم (٢١٩٥) باب: بيع الثمار قبل أن يبدو صلاحها.\n(^٦) \"صحيح مسلم\" (١٥٣٨) كتاب: البيوع، باب: النهي عن بيع الثمار قبل بدو صلاحها، و\"النسائي\" ٧/ ٢٦٤.\n(^٧) سبق تخريجه.\n(^٨) \"شرح معاني الآثار\" ٤/ ٢٣.","vol":"10","page":565},{"text":"حائطه أو أرضه، وفي ذَلِكَ زرع أو ثمر قد بدا صلاحه، وحل بيعه، فزكاة ذَلِكَ الثمر على البائع إلا أن يشترطها على المبتاع.\nووجه قوله أن المراعاة في الزكاة إنما تجب بطيب الثمرة، فإذا باعها ربها وقد طاب أولها فقد باع ماله، وحصة المساكين معه، فيحمل على أنه ضمن ذَلِكَ ويلزمه (^١).\nوقال أبو حنيفة: المشتري بالخيار بين إنفاذ البيع ورده (^٢). والعشر مأخوذ من الثمرة من يد المشتري ويرجع على البائع بعد ذلك. ووجه قوله أن العشر مأخوذ من الثمرة لأن سنة الساعي أن يأخذها من كل ثمرة يجدها، فوجب الرجوع على البائع بقدر ذَلِكَ كالعيب الذي يرجع بقيمته.\nوقال الشافعي في أحد قوليه: إن البيع فاسد؛ لأنه باع ما يملكه، وما لا يملكه، وهو نصيب المساكين، فقدم الضعفة (^٣).\nوعلى هذا القول رد البخاري بقوله في الباب: (فلم يحظر البيع بعد الصلاح على أحد، ولم يخص من وجبت عليها الزكاة ممن لم تجب). والشافعي منع البيع بعد الصلاح، فخالف إباحة الشارع لبيعها إذا بدا صلاحها، واتفق مالك، وأبو حنيفة، والشافعي أنه إذا باع أصل الثمرة، وفيها ثمر لم يبد صلاحه، أن البيع جائز، والزكاة على المشتري؛ لقوله تعالى: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] وإنما الذي ورد فيه النهي عن بيع الثمرة حتَّى يبدو صلاحها، وهو بيع\n_________\n(^١) انظر: \"الكافي\" ص ١٠١، \"المعونة\" ١/ ٢٥٤، \"الذخيرة\" ٣/ ٨٨، \"الاستذكار\" ٩/ ٢٥٩.\n(^٢) \"المبسوط\" ١٣/ ١٦٩.\n(^٣) \"الأم\" ٢/ ٢٠، \"البيان\" ٣/ ٢٦٨ - ٢٦٩.","vol":"10","page":566},{"text":"الثمرة دون الأصل؛ لأنه يخشى عليه العاهة، فيذهب مال المشتري من غير عوض.\nفإذا ابتاع رقبة الثمرة، وإن كان فيها ثمر لم يبد صلاحه، فهو جائز؛ لأن البيع إنما وقع على الرقبة لا على ثمرتها التي لم تظهر بعد، فهذا الفرق بينهما.\nوقال ابن التين: قوله: ولم يخص من وجبت إلى آخره. هذا الأمر مترقب عند ابن القاسم إن أعطى البائع الزكاة، وإلا أخذت من المشتري.\nوقال أشهب: لا شيء على المشتري، ويطلب الساعي ذمة البائع (^١).\nوهذا القول أولى لظاهر الحديث.\nونهيه عن بيع الثمار حتى تزهي أي: تحمار. أزهت النخلة إذا صارت زهوا تبدو فيها العمرة وإنما نهى عن بيعها قبل الزهو للبقاء، فأما للقطع فجائز إذا كان المقطوع منتفعًا به، كالكمثرى (^٢). واختلف إذا لم يذكر قطعًا ولا بقاء فعند البغداديين من المالكية أنه بيع فاسد. وقيل: هو جائز. وهو مذهب أبي حنيفة ويقطعها. ومن باع حائطه قبل أن يزهي فذلك جائز. والصدقة على المشتري كما سلف.\n_________\n(^١) انظر \"المعونة\" ١/ ٢٥٤.\n(^٢) رسمت في الأصل: لا ككمثرى. ولعل ما أثبتناه هو الصواب حتى يستقيم المعنى.","vol":"10","page":567},{"text":"<span data-type='title' id=toc-1176>٥٩ - باب هَلْ يَشْتَرِى صَدَقَتَهُ</span>؟\nوَلَا بَأْسَ أَنْ يَشْتَرِىَ صَدَقَتَهُ غَيْرُهُ؛ لأَنَّ النَّبِيَّ - ﷺ - إِنَّمَا نَهَى المُتَصَدِّقَ خَاصَّةً عَنِ الشِّرَاءِ وَلَمْ يَنْهَ غَيْرَهُ.\n\n١٤٨٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ كَانَ يُحَدِّثُ أَنَّ عُمَرَ بْنَ الخَطَّابِ تَصَدَّقَ بِفَرَسٍ فِي سَبِيلِ اللهِ فَوَجَدَهُ يُبَاعُ، فَأَرَادَ أَنْ يَشْتَرِيَهُ، ثُمَّ أَتَى النَّبِيَّ - ﷺ - فَاسْتَأْمَرَهُ، فَقَالَ: \"لَا تَعُدْ فِي صَدَقَتِكَ\". فَبِذَلِكَ كَانَ ابْنُ عُمَرَ ﵄ لَا يَتْرُكُ أَنْ يَبْتَاعَ شَيْئًا تَصَدَّقَ بِهِ إِلاَّ جَعَلَهُ صَدَقَةً. [٢٧٧٥، ٢٩٧١، ٣٠٠٢ - مسلم: ١٦٢١ - فتح: ٣/ ٣٥٢]\n\n١٤٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: حَمَلْتُ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ، فَأَضَاعَهُ الذِي كَانَ عِنْدَهُ، فَأَرَدْتُ أَنْ أَشْتَرِيَهُ، وَظَنَنْتُ أَنَّهُ يَبِيعُهُ بِرُخْصٍ، فَسَأَلْتُ النَّبِيَّ - ﷺ - فَقَالَ: \"لَا تَشْتَرِ وَلَا تَعُدْ فِي صَدَقَتِكَ، وَإِنْ أَعْطَاكَهُ بِدِرْهَمٍ، فَإِنَّ العَائِدَ فِي صَدَقَتِهِ كَالعَائِدِ فِي قَيْئِهِ\". [٢٦٢٣، ٢٦٣٦، ٢٩٧٠، ٣٠٠٣ - مسلم: ١٦٢٠ - فتح: ٣/ ٢٥٣]\nثم ذكر فيه حديث ابن عُمَرَ عن عُمَر أنه تَصَدَّقَ بِفَرَسٍ فِي سَبِيلِ اللهِ فَوَجَدَهُ يُبَاعُ، فَأَرَادَ أَنْ يَشْتَرِيَهُ، ثُمَّ أَتَى النَّبِيَّ - ﷺ - فَاسْتَأْمَرَهُ، فَقَالَ: \"لَا تَعُدْ فِي صَدَقَتِكَ\" (^١). فَبِذَلِكَ كَانَ ابن عُمَرَ لَا يَتْرُكُ أَنْ يَبْتَاعَ شَيْئًا تَصَدَّقَ بِهِ إِلَّا جَعَلَهُ صَدَقَةً.\nوحديث عمر: حَمَلْتُ عَلَى فَرَسِ فِي سَبِيلِ اللهِ، فَأضَاعَهُ الذِي كَانَ عِنْدَهُ، فَأَرَدْتُ أَنْ أَشْتَرِيَهُ، وَظَنَنْتُ أنَّهُ يَبِيعُهُ بِرُخْصٍ، فَسَأَلْتُ النَّبِيَّ - ﷺ -،\n_________\n(^١) ورد في هامش الأصل ما نصه: الفرس الذي تصدق به عمر يقال له: الورد، أعطاه للنبي - ﷺ - تميم الداري فأعطاه عمر، فحمل عليه في سبيل الله. كذا قاله ابن سيد الناس في \"سيرته\" وغيره.","vol":"10","page":568},{"text":"فَقَالَ: \"لَا تَشْتَرِ وَلَا تَعُدْ فِي صَدَقَتِكَ، وَإِنْ أَعْطَاكَهُ بِدِرْهَمٍ، فَإِنَّ العَائِدَ فِي صَدَقَتِهِ كَالعَائِدِ فِي قَيْئِهِ\".\nالشرح:\nالحديثان أخرجهما مسلم أيضًا (^١)، وفي بعض طرق البخاري عن ابن عمر أن عمر حمل على فرس له في سبيل الله أعطاها رسول الله - ﷺ - ليحمل عليها فحمل عليها رجلًا، الحديث (^٢).\nوفي رواية له: \"وإن أعطاكه بدرهم واحد\" (^٣) وسيأتي حديث عمر في الجهاد في باب: إذا حمل على فرس في سبيل الله فرآها تباع وفي الأوقاف وفي الهبات إن شاء الله (^٤).\nقال الدارقطني: والأشبه بالصواب قول من قال: عن ابن عمر (^٥) أن عمر (^٦) وفي رواية لابن عبد البر: \"لا تشتره ولا شيئًا من نتاجه\" (^٧).\nقال ابن عيينة: حضرت مالكًا يسأل زيد بن أسلم عن هذا الحديث، ويتلطفه مالك ويسأله عن الكلمة بعد الكلمة. قال ابن التين: ورواه مالك عن عمرو بن دينار، عن ثابت، عن الأحنف، عن ابن عمر، ولم يدخله في \"موطئه\". قال قتادة: والقيء حرام.\n_________\n(^١) الحديث الأول رواه مسلم (١٦٢١) كتاب: الهبات، والثاني رواه برقم (١٦٢٠).\n(^٢) سيأتي برقم (٢٧٧٥) في الوصايا، باب وقف الدواب والكراع والعروض ..\n(^٣) سيأتي برقم (٢٦٢٣) في الهبة، باب: لا يحل لأحد أن يرجع في هبته وصدقته.\n(^٤) سيأتي برقم (٢٦٢٣) كتاب الهبة، وبرقم (٣٠٠٣) كتاب الجهاد.\n(^٥) ورد بهامش الأصل ما نصه: من خط الشيخ ذكره القرافي في \"السنن المأثورة\" عن سفيان عن زيد بن أسلم عن أبيه عن عمر.\n(^٦) \"علل الدارقطني\" ٢/ ١٧.\n(^٧) \"التمهيد\" ٧/ ١١٣.","vol":"10","page":569},{"text":"إذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nكره أكثر العلماء -كما حكاه عنهم ابن بطال- شراء الرجل صدقته لحديث الباب، وهو قول مالك والليث والكوفيين والشافعي (^١)، وسواء عندهم صدقة الفرض والتطوع، فإن اشترى أحد صدقته لم يفسخ بيعه، وأولى به التنزه عنها، وكذلك قولهم فيما يخرجه المكفر في كفارة اليمين مثل الصدقة سواء.\nقال ابن المنذر: ورخص في شرائها الحسن، وعكرمة، وربيعة، والأوزاعي، وقال قوم فيما حكاه ابن القصار: لا يجوز لأحد أن يشتري صدقته ويفسخ البيع، ولم يذكر قائل ذَلِكَ ويشبه -كما قال ابن بطال- أن يكونوا أهل الظاهر (^٢).\nوحكاه ابن التين عن ابن شعبان من المالكية. وخرجه من الخلاف في المدبر أو غيره في زكاته عرضًا؛ لأنه يجزئه عند ابن القاسم، ويجزئه عند أشهب إذا لم يحاب نفسه ما صنع (^٣).\nوحجة من لم ير الفسخ أن الصدقة راجعة إليه بمعنًى غير معنى الصدقة، كما خرج لحم بريرة، وانتقل عن معنى الصدقة المحرمة على الشارع إلى الهدية المباحة له، وقد قال - ﵇ - في الحديث السالف فيما مضى: \"لا تحل الصدقة لغني إلا لخمسة\" وذكر منهم الرجل اشتراها بماله (^٤)، ولم يفرق بين أن يكون المشتري لها صاحبها أو غيره.\n_________\n(^١) انظر: \"المدونة\" ١/ ٢٦٦، \"التمهيد\" ٧/ ١١٥، \"مختصر المزني\" ١/ ٢٥٠، \"طرح التثريب\" ٤/ ٨٨.\n(^٢) \"شرح ابن بطال\" ٣/ ٥٣٧.\n(^٣) انظر: \"المنتقى\" ٢/ ١٨١.\n(^٤) رواه أبو داود (١٦٣٥ - ١٦٣٦) كتاب: الزكاة، باب: من يجوز له أخذ الصدقة =","vol":"10","page":570},{"text":"وأجمعوا أن من تصدق بصدقة ثم ورثها أنها حلال له (^١)، وقد جاءت امرأة إلى رسول الله - ﷺ - فقالت: يا رسول الله، إني تصدقت على أمي بجارية وإنها ماتت، قال: \"وجب أجرك وردها عليك الميراث\" (^٢).\nقال ابن التين: وشذت فرقة من أهل الظاهر فكرهت أخذها بالميراث. ورأوه من باب الرجوع في الصدقة وهو سهو؛ لأنها تدخل قهرًا، وإنما كره شراؤها لئلا يحابيه المتصدق بها عليه فيصير عائدًا في بعض صدقته؛ لأن العادة: التي تصدق عليه بها يسامحه إذا باعها وقد أخبر الشارع في لحم بريرة أنها إذا كانت الجهة التي يأخذ بها الإنسان غير جهة الصدقة جاز ذَلِكَ، ومن ملكها بماله لم يأخذها من جهة الصدقة، فدل هذا المعنى أن النهي في حديث عمر في الفرس محمول على وجه التنزيه لا التحريم لها؛ لأن المتصدق عليه بالفرس لما ملك بيعه من سائر الأجانب وجب أن يملكه من المتصدق عليه، دليله: إن وهب له جاز أن يشتريه الواهب.\nوقال الطبري: معنى: حديث عمر في النهي عن شراء صدقة التطوع خاصة؛ لأنه لا صدقة في الخيل، فيقال: إن الفرس الذي تصدق به عمر كان من الواجب، وصح أنه لم يكن حبسًا؛ لأنه لو كان حبسًا لم يكن ليباع فعلم أنه كان بما تطوع به عمر، قال غيره: ولا يكون الحبس إلا أن\n_________\n= وهو غني، وابن ماجه (١٨٤١) كتاب: الزكاة، باب: من تحل له الصدقة، وأحمد ٣/ ٥٦، والحاكم في \"المستدرك\" ١/ ٤٠٧ - ٤٠٨ كتاب: الزكاة، وصححه الحاكم، وصححه الألباني في \"صحيح أبي داود\" (١٤٤٥)، وانظر: \"الإرواء\" ٣/ ٣٧٧ (٨٧٠).\n(^١) انظر: \"التمهيد\" ٧/ ١١٥.\n(^٢) رواه مسلم (١١٤٩) كتاب: الصيام، باب: قضاء الصيام عن الميت.","vol":"10","page":571},{"text":"ينفق عليه المحبس من ماله، وإذا خرج خارج إلى الغزو دفعه إليه مع نفقته على أن يغزو به، ويصرفه إليه، فيكون موقوفًا على مثل ذَلِكَ، فهذا لا يجوز بيعه بإجماع، وأما إذا جعله في سبيل الله وملكه الذي دفعه إليه فهذا يجوز بيعه.\nقال الطبري: والدليل على جواز شراء صدقة الفرض وصحة البيع ما ثبت عن رسول الله - ﷺ - فيمن وجبت عليه سن من الإبل فلم تكن عنده وكان عنده دونها أو فوقها أن يأخذ ما وجد (^١)، ويرد إن كان أخذ أفضل من الذي له دراهم أو غنمًا، وهذا لا شك أخذ عوض، وبدل من الواجب على رب المال، وإذا جاز تملك الصدقة بالشراء قبل خروجها من يد المتصدق بعوض فحكمها بعد القبض كذلك، وبنحو ذَلِكَ قال جماعة من العلماء. وكان عمر لا يكره أن يشتري الرجل صدقته إذا خرجت من يد صاحبها إلى غيره، رواه الحسن عنه وقال به هو وابن سيرين (^٢)، فأما إن كان رجعت إلى المتصدق صدقته بميراث أو هبة من المتصدق عليه، فإنه لا يكره له تملكها، ولا يكون عائدًا؛ لحديث بريرة.\nقال ابن التين: وليس ذَلِكَ عند مالك بالحرام البين؛ لأن الحديث إنما جاء في صدقة التطوع، قال في \"الموطأ\" (^٣): ترك شرائها أحب إلي، وهو ما في \"المدونة\" (^٤) أيضًا، والذي فعل ابن عمر من ترك شراء ما\n_________\n(^١) دل على ذلك حديث سيأتي برقم (٢٣٠٥). كتاب: الوكالة، باب: وكالة الشاهد والغائب جائزة.\n(^٢) روى ذلك ابن أبي شيبة ٢/ ٤١١ (١٠٥١٣).\n(^٣) \"الموطأ\" ص ١٩٠.\n(^٤) \"المدونة\" ١/ ٢٦٦.","vol":"10","page":572},{"text":"تصدق به إلا أن يشتريه؛ ليجعله صدقة، وكان ابن عمر لا ينتفع من شيء تصدق به وركب مرة راحلة كان حبسها، وفيما نقل عن الداودي رهنها فصرع عنها فرأى ذَلِكَ عقوبة لركوبه إياها، فإن أراد البخاري صدقة التطوع فلائح، وإن أراد الفرض فهو يروي عن معاذ أنه قال لأهل اليمن: ائتوني (بخميص) (^١)، أو لبيس مكان الذرة والحب (^٢) وقد سلف.\nوقوله: (لا بأس أن يشتري صدقة غيره) صحيح يوضحه حديث بريرة: \"هو لها صدقة ولنا هدية\" (^٣) فإذا كان هذا بغير عوض فالعوض أجوز.\nثانيها:\nمعنى (حملت عليها في سبيل الله) أي: دفعته إلى من هو مواظب على الجهاد في سبيل الله على وجه التحبيس له، ويحتمل هبته وتمليكه للجهاد، فعلى هذا له بيعه ويتصرف فيه بما أراد بخلاف الأول؛ لأنه موقوف في ذَلِكَ الوجه فلا يزيله مع السلامة، وهذا مثل الحديث السالف: \"إن خالدًا احتبس أدراعه وأعتاده في سبيل الله\" (^٤).\nومعنى إضاعته له: إما عدم حسن القيام عليه، ويبعد مثل هذا على الصحابة إلا أن يوجبه عذر، أو في استعماله فيما حبس له فصيره ضائعًا من الهزال المفرط مباشرة الجهاد وإبقائه له في سبيل الله، فإن كان حبسًا فيحتمل أن عمر ظن أنه يجوز له هذا ويباح له شراء الحبس، غير أن منعه من شرائه وتعليله بالرجوع دليل على أنه لم يكن حبسًا، إلا أن يكون هذا\n_________\n(^١) في الأصول: (بخميس) والمثبت من اليونينية.\n(^٢) سلف قبل الرواية (١٤٤٨) كتاب: الزكاة، باب: العرض في الزكاة.\n(^٣) يأتي برقم (١٤٩٥) باب: إذا تحولت الصدقة.\n(^٤) سلف برقم (١٤٦٨).","vol":"10","page":573},{"text":"الضياع قد بلغ به إلى عدم الانتفاع فيما حبس له، فيجوز بيعه عند من يراه ويحتمل أنه لما وهبه إياه على ما سلف وأراد شراءه لضياعه.\nفرع:\nضياع الخيل الموقوفة إذا رجي صلاحها والنفع بها في الجهاد كالضعف المرجو برؤه منع ابن الماجشون بيعه، واختاره ابن القاسم ويوضع ثمنه في ذَلِكَ الوجه.\nثالثها:\nقال ابن عبد البر: في إجازة تحبيس الخيل: وإن من حمل على فرس وغزا به فله أن يفعل فيه ما يشاء في سائر أمواله. قال ابن عمر: إذا بلغت به وادي القرى فشأنك به. وقال ابن المسيب: إذا بلغ رأس مغزاته فهو له. قال: ويحتمل أن يكون هذا الفرس ضاع حتَّى عجز عن اللحاق بالخيل، وضعف عن ذَلِكَ، فأجيز له بيعه لذلك، ومن أهل العلم من يقول: يضع ثمنه ذَلِكَ في فرس عتيق أي فاره إن وجده وإلا أعان به في مثل ذَلِكَ، ومنهم من يقول: إنه كسائر أمواله إذا غزا عليه (^١).\nرابعها:\nقوله: (\"فَإِنَّ العَائِدَ فِي صَدَقَتِهِ كَالعَائِدِ فِي قَيْئِهِ\") وفي رواية أخرى: \"كالكلب يعود في قيئه\" (^٢) يريد أنه من القبح في الكراهة بمنزلة العائد في أكل ما قاءه، بعد أن تغير من حال الطعام إلى القيء، وكذلك هذا لما أخرج صدقته فلا يرتجعها بعدما تغيرت وتغير ما في ماله من الفساد فيه،\n_________\n(^١) انتهى من كلام ابن عبد البر بتصرف \"الاستذكار\" ٩/ ٣٢٤ - ٣٢٦.\n(^٢) سيأتي برقم (٢٦٢٣) في الهبة، باب: لا يحل لأحد أن يرجع في هبته وصدقته.","vol":"10","page":574},{"text":"فإن ذَلِكَ من أفعال الكلب وأخلاقه التي ينفرد بها، فإذا تصدق على أجنبي فلا رجوع له كالفرض؛ لهذا الحديث.\nقال مالك: لا يركبه وإن كان أمرًا قريبًا، وذكر ركوب ابن عمر ناقة وهبها، وقال القاضي أبو محمد: لا بأس أن يركب الفرس الذي جعله في سبيل الله، ويشتري من ألبان الغنم اليسير.\nحجة مالك أنه من الرجوع في الصدقة، ووجه الآخر أن اليسير معفو عنه، فإن أعطى على غير وجه الصدقة ففي \"الموازية\" فيمن حمل على فرس لا للمسكنة ولا للسبيل، قال مالك: لا بأس أن يشتريه ولو تصدق (بمنفعة) (^١) أو غلة، فقال محمد: لم يختلف مالك وأصحابه في إجازة شراء ذَلِكَ للمتصدق إلا عند الملك، واحتج بهذا الحديث، ووجه قول مالك أنه - ﵇ - أرخص لصاحب العرية أن يشتريها وهي صدقته، وعندنا للأب والجد أن يرجع فيما وهبه لولد، وعند المالكية ما قصد به المودة والمحبة، فلا رجوع إلا للأبوين.\nوفي إلحاق الجد والجدة بهما روايتان، وما قصد به التقرب إلى الله من صلة رحم أو لفقير أو ليتيم أو نحوه، فلا رجوع فيه لأحد؛ لأنه صدقة، ولا ينبغي أن يتملكها بوجه إلا بميراث، ولا يأكل من ثمرها ولا يركبها، وفي \"الموازية\": من تصدق على ابنه الفقير في حجره بجارية فيبيعها من نفسه له أن يشتريها بخلاف الأجنبي.\nوقال مالك: من تصدق على ابنه بغنم لا بأس أن يأكل من لحمها و(يشرب) (^٢) من لبنها ويكتسي من صوفها، وإن كان حائطًا أكل من\n_________\n(^١) في الأصل: (بمنفعته)، والمثبت من (ج).\n(^٢) في الأصل: (يشتري)، والمثبت من (ج).","vol":"10","page":575},{"text":"ثمرته، وعنه لا يكتسي ولا يشرب.\nوفي \"الموازية\" عن مالك: إنما ذَلِكَ في الابن الكبير دون الصغير.\nوقال ابن القاسم: في الصغير، ولو تصدق على غاز بدراهم ثم ترافقا فأخرج المتصدَّق عليه منها جاز ذَلِكَ عند مالك لقصة بريرة (^١).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٢/ ١٩٩.","vol":"10","page":576},{"text":"<span data-type='title' id=toc-1177>٦٠ - باب مَا يُذْكَرُ فِي الصَّدَقَةِ لِلنَّبِيِّ - ﷺ </span>-\n١٤٩١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: أَخَذَ الحَسَنُ بْنُ عَلِيٍّ ﵄ تَمْرَةً مِنْ تَمْرِ الصَّدَقَةِ، فَجَعَلَهَا فِي فِيهِ، فَقَالَ النَّبِيُّ - ﷺ -: \"كِخٍ كِخٍ\" لِيَطْرَحَهَا، ثُمَّ قَالَ: \"أَمَا شَعَرْتَ أَنَّا لَا نَأْكُلُ الصَّدَقَةَ\". [انظر: ١٤٨٥ - مسلم: ١٠٦٩ - فتح: ٣/ ٣٥٤]\nذكر فيه حديث أبي هريرة في قصة الحسن. وقد سلف في باب: أخذ صدقة التمر عند صرام النخل واضحًا (^١).\nوقوله للحسن: \"كِخْ كِخْ\" هو ردع للصغار وزجر. وقال الداودي: هي معربة، ومعناها: بئس، وفيها ثلاثة أوجه: فتح الكاف وتنوين الخاء كذا في رواية أبي الحسن، ثانيها: بكسر الكاف وإسكان الخاء في رواية أبي ذر، ثالثها: كسر الكاف وتشديد الخاء في بعض نسخ الهروي (^٢).\nقال المهلب: وفيه أن قليل الصدقة لا يحل لآل محمد بخلاف اللقطة التي لا يحرم منها ما لا قيمة له، لقوله - ﵇ - في التمرة الملقاة: \"لولا أني أخشى أن تكون من الصدقة لأكلتها\" (^٣).\n_________\n(^١) برقم (١٤٨٥).\n(^٢) ورد بهامش الأصل ما نصه: في \"المطالع\" فيها لغات أكثر من ذلك، وليس منها تشديد الخاء، وقد ذكرها في \"القاموس\".\n(^٣) سيأتي برقم (٢٤٣١)، ورواه مسلم (١٠٧١).","vol":"10","page":577},{"text":"<span data-type='title' id=toc-1178>٦١ - باب الصَّدَقَةِ عَلَى مَوَالِي أَزْوَاجِ النَّبِيِّ - ﷺ </span>-\n١٤٩٢ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عَبِّاسٍ ﵄ قَالَ: وَجَدَ النَّبِيُّ - ﷺ - شَاةً مَيِّتَةً أُعْطِيَتْهَا مَوْلَاةٌ لِمَيْمُونَةَ مِنَ الصَّدَقَةِ، قَالَ النَّبِيُّ - ﷺ -: \"هَلاَّ انْتَفَعْتُمْ بِجِلْدِهَا؟ \". قَالُوا: إِنَّهَا مَيْتَةٌ. قَالَ: \"إِنَّمَا حَرُمَ أَكْلُهَا\". [٢٢٢١، ٥٥٣١، ٥٥٣٢ - مسلم: ٣٦٣ - فتح: ٣/ ٣٥٥]\n\n١٤٩٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الحَكَمُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ أَنَّهَا أَرَادَتْ أَنْ تَشْتَرِيَ بَرِيرَةَ لِلْعِتْقِ، وَأَرَادَ مَوَالِيهَا أَنْ يَشْتَرِطُوا وَلَاءَهَا، فَذَكَرَتْ عَائِشَةُ لِلنَّبِيِّ - ﷺ -، فَقَالَ لَهَا النَّبِيُّ - ﷺ -: \"اشْتَرِيهَا، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". قَالَتْ: وَأُتِيَ النَّبِيُّ - ﷺ - بِلَحْمٍ، فَقُلْتُ: هَذَا مَا تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ. فَقَالَ: \"هُوَ لَهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ\". [انظر: ٤٥٦ - مسلم: ١٠٧٥، ١٥٠٤ - فتح: ٣/ ٣٥٥]\nذكر فيه حديث ابن عَبَّاسٍ قَالَ: وَجَدَ النَّبِيُّ - ﷺ - شَاةً مَيِّتَةً أُعْطِيَتْهَا مَوْلَاةٌ لِمَيْمُونَةَ مِنَ الصَّدَقَةِ، قَالَ النَّبِيُّ - ﷺ -: \"هَلَّا انْتَفَعْتُمْ بِجِلْدِهَا؟ \". قَالُوا: إِنَّها مَيْتَةٌ. قَالَ: \"إِنَّمَا حَرُمَ أَكْلُهَا\".\nوحديث عَائِشَةَ: أَرَادَتْ أَنْ تَشْتَرِيَ بَرِيرَةَ لِلْعِتْقِ، وَأَرَادَ مَوَالِيهَا أَنْ يَشْتَرِطُوا وَلَاءَهَا، فَذَكَرَتْ عَائِشَةُ لرسول الله - ﷺ -، فَقَالَ لَهَا: \"اشْتَرِيهَا، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". قَالَتْ: وَأُتِيَ رسول الله - ﷺ - بِلَحْمٍ، فَقُلْتُ: هذا ممَا تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ. فَقَالَ: \"هُوَ لَهَا صَدَقَة، وَلنَا هَدِيَّةٌ\".\nالشرح:\nأما حديث عائشة: فسلف في أحكام المساجد (^١)، ويأتي قريبًا (^٢).\n_________\n(^١) برقم (٤٥٦) كتاب: الصلاة، باب: ذكر البيع والشراء على المنبر في المسجد.\n(^٢) برقم (٢١٥٥) كتاب: البيوع، باب: البيع والشراء مع النساء.","vol":"10","page":578},{"text":"وأما حديث ابن عباس فأخرجه مسلم بلفظ: تصُدق على مولاة لميمونة بشاة، فمر بها رسول الله - ﷺ -، فقال: \"هلا أخذتم إهابها فدبغتموه فانتفعتم به؟ \". فقالوا: إنما هي ميتة. فقال: \"إنما حرم أكلها\" (^١). وفي لفظ له: \"هلا انتفعتم بجلدها؟ \" (^٢)، وفي أخرى: \"ألا انتفعتم بإهابها؟ \" (^٣) وفي أخرى عن ابن عباس: أن ميمونة … (^٤) يعني بهذا: الحديث، وفي رواية للبخاري: \"ما على أهلها لو انتفعوا بإهابها\" (^٥) ولم يقل في شيء من طرقه: فدبغتموه. وفي بعض طرقه (بعير) مكان: (شاة).\nوذكر في الأيمان والنذور في باب: إن حلف لا يشرب نبيذًا فشرب الطلاء أو سكرًا أو عصيرًا: عن ابن عباس عن سودة أم المؤمنين قالت: ماتت لنا شاة، فدبغنا مسكها، ثم مازلنا ننتبذ فيه حتَّى صار شنًّا. وهو من أفراده (^٦).\nوأخرجه ابن أبي شيبة في \"مسنده\" عن ابن عباس قال: ماتت لنا شاة لسودة أم المؤمنين- فأتاها النبي - ﷺ - فأخبرته، فقال: \"ألا انتفعتم بمسكها؟ \"، فقالت: يا رسول الله، مسك ميتة! فقال: \" ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ \" [الأنعام: ١٤٥] الآية، \"إنكم لستم تأكلونها\".\nفبعث بها فسلخت، قال ابن عباس: فجعلوا مسكها قربة ثم رأيته بعد شَنَّةً.\n_________\n(^١) \"صحيح مسلم\" (٣٦٣) كتاب: الحيض، باب: طهارة جلود الميتة بالدباغ.\n(^٢) \"صحيح مسلم\" (٣٦٣/ ١٠١).\n(^٣) رواه مسلم (٣٦٥).\n(^٤) رواه مسلم (٣٦٤).\n(^٥) ستأتي برقم (٥٥٣٢) كتاب: الذباح والصيد، باب: جلود الميتة.\n(^٦) سيأتي برقم (٦٦٨٦).","vol":"10","page":579},{"text":"ولأحمد فقال: \"إنكم لا تطعمونه، إن تدبغوه تنتفعوا به\" (^١)، وللحاكم في \"تاريخ نيسابور\": مرّ النبي - ﷺ - بشاة ميتة لأم سلمة أو لسودة .. الحديث. وللدارقطني: كان أعطاها مولًى لميمونة (^٢).\nقال ابن عبد البر: رواه غير واحد بإسقاط ابن عباس، والصحيح اتصاله وكان ابن عيينة يقول مرارًا كذلك، ومرارًا: عن ابن عباس عن ميمونة بزيادة: \"دباغ إهابها طهورها\" واتفق معمر ومالك وبونس على قوله: \"إنما حرم كلها\" إلا أن معمرًا قال: \"لحمها\" ولم يذكر واحد منهم الدباغ، وكان ابن عيينة يقول: لم أسمع أحدًا يقول: \"إنما حرم أكلها\" إلا الزهري، واتفق عقيل وجماعات على ذكر الدباغ فيه عن الزهري؛ وكان ابن عيينة مرة يذكره، ومرة لا يذكره، قال محمد بن يحيى النيسابوري: لست أعتمد في هذا الحديث على ابن عيينة لاضطرابه فيه (^٣).\nوأما ذكر الدباغ فلا يؤخذ إلا عن يحيى بن أيوب، عن عُقَيل، ومن رواية بقية عن الزبيدي، ويحيى وبقية ليسا بالقويين، ولم يذكر مالك ولا يونس الدباغ، وهو الصحيح في حديث الزهري وبه كان يفتي وأما من غير رواية الزهري فصحيح محفوظ عن ابن عباس.\nوأما حديث عبد الله بن عكيم قال: كتب إلينا رسول الله - ﷺ - قبل موته بشهر أن \"لا تنتفعوا من الميتة بإهاب ولا عصب\" فحسنه الترمذي مع اضطرابه، وصححه ابن حبان (^٤)، ومنهم من ادعى نسخه، وضعفه\n_________\n(^١) \"مسند أحمد\" ١/ ٣٢٧.\n(^٢) \"سنن الدارقطني\" ١/ ٤٢.\n(^٣) \"التمهيد\" ٩/ ٥٠ - ٥١ بتصرف.\n(^٤) \"سنن الترمذي\" (١٧٢٩)، \"صحيح ابن حبان\" ٤/ ٩٣ (١٢٧٧).","vol":"10","page":580},{"text":"يحيى وقال ابن عبد البر: لم يثبت (^١).\nوقال النسائي: أصح ما في الباب في جلود الميتة حديث ابن عباس (^٢).\nوقال الدوري: قُلْتُ ليحيى بن معين: أيما أعجب إليك من هذين الحديثين؟ قال: \"دباغها طهورها\" أعجب إليَّ.\nوحكى الحازمي بإسناده إلى إسحاق بن راهويه أنه ناظر الشافعي وأحمد بن حنبل حاضر في جلود الميتة، فقال الشافعي: دباغها طهورها. فقال له إسحاق: ما الدليل؟ قال: حديث ابن عباس، قال إسحاق: حديث ابن عكيم: كتب إلينا رسول الله - ﷺ - قبل موته بشهر أن \"لا تنتفعوا من الميتة بإهاب ولا عصب\"، فهذا أشبه أن يكون ناسخًا لحديث ميمونة، فقال الشافعي: هذا كتاب وذاك سماع. فقال إسحاق: إن رسول الله - ﷺ - كتب إلى كسرى وقيصر وكانت حجة بينهم عند الله، فسكت الشافعي، فلما سمع ذَلِكَ أحمد ذهب إلى حديث ابن عكيم وأفتى به ورجع إسحاق إلى حديث الشافعي (^٣).\nوقوله: (أعطيتها مولاة) هو بالرفع.\nإذا تقرر ذَلِكَ: فاتفق كافة الفقهاء على أن أزواج النبي - ﷺ - لا يدخلن في آله الذين تحرم عليهم الصدقة، ومواليهن أحرى بالصدقة، على ما ثبت في شاة ميمونة ولحم بريرة وإنما اختلف العلماء في موالي بني هاشم، وقد سلف ما فيه في باب: أخذ صدقة التمر فراجعه (^٤)،\n_________\n(^١) \"التمهيد\" ١٠/ ٣٧٤.\n(^٢) \"سنن النسائي\" ٧/ ١٧٥.\n(^٣) \"الاعتبار في الناسخ والمنسوخ من الآثار\" ص ٤٦ - ٤٧.\n(^٤) سلف حديث يدل على ذلك برقم (١٤٨٥).","vol":"10","page":581},{"text":"وما نقلناه من الاتفاق هو ما ذكره ابن بطال (^١)، لكن في \"مصنف ابن أبي شيبة\"، حَدَّثَنَا وكيع، عن شريك، عن ابن أبي مليكة أن خالد بن سعيد بن العاصي أرسل إلى عائشة شيئًا من الصدقة فردته، وقالت: إنا آل محمد لا تحل لنا الصدقة (^٢).\nواعلم أن أكثر أهل العلم -فيما حكاه الحازمي- على جواز الانتفاع بجلد الميتة بعد الدباغ- منهم الأئمة الثلاثة، ومن الصحابة عبد الله بن مسعود وإلى المنع ذهب عمر وابنه عبد الله وعائشة (^٣) وادعى ابن شاهين أن هذِه الأحاديث لا يمكن ادعاء نسخ شيء منها بالآخر، والمنع على ما قبل الدباغ، والإباحة على ما بعده (^٤).\nوقد قال الخليل: لا يقع على الجلد اسم الإهاب إلا قبل الدباغ فأما بعده فلا يسمى إهابًا بل أديمًا وجلدًا وجرابًا، وكذا في \"المنتهى\": الإهاب: الجلد قبل أن يدبغ، وفي \"المحكم\": الإهاب: الجلد (^٥).\nقال أبو عمر: ومعلوم أن المقصود بالحديث ما لم يكن طاهرًا؛ لأن الطاهر لا يحتاج إلى دباغ فبطل قول من قال: إنه لا ينتفع به بعد الدباغ، وكذا قول من قال: إن جلد الميتة ينتفع به وإن لم يدبغ، وهو قول مروي عن الزهري والليث، وهو مشهور عنهما وروي عنهما خلافه، وهو من أفراد الزهري وانفرد هو والليث بجواز بيعه قبل الدباغ، وعن مالك ما يشبهه، وظاهر مذهبه خلافه (^٦).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٤٣ - ٥٤٤.\n(^٢) \"المصنف\" ٢/ ٤٢٩ (١٠٧٠٨)، و٧/ ٣٢٦ (٣٦٥١٧).\n(^٣) \"الاعتبار في الناسخ والمنسوخ\" ص ٤٥ - ٤٦.\n(^٤) \"ناسخ الحديث منسوخه\" ص ١٦٠.\n(^٥) \"المحكم\" ٤/ ٢٦١.\n(^٦) \"التمهيد\" ٤/ ١٥٢ - ١٥٤ \"والاستذكار\" ١٥/ ٣٣٨ - ٣٤١ بتصرف.","vol":"10","page":582},{"text":"قُلْتُ: ومعنى الحديث عند كافة الفقهاء: هلا انتفعتم بجلدها بعد الدباغ.\nومجموع ما في دباغ جلود الميتة وطهارتها سبعة أقوال:\nأحدها: أنه تطهير به جميع جلود الميتة إلا الكلب والخنزير والفرع ظاهرًا وباطنًا ويستعمل في اليابس والمائع وسواء مأكول اللحم وغيره، وبه قال علي وابن مسعود، وهو مذهب الشافعي (^١).\nثانيها: لا يطهر منها شيء به، روي عن جماعة سلف ذكرهم، وهي أشهر الروايتين عن أحمد ورواية عن مالك (^٢).\nثالثها: يطهر به جلد مأكول اللحم دون غيره، وهو مذهب الأوزاعي وابن المبارك وأبي ثورج وإسحاق (^٣).\nرابعها: تطهير جميعها إلا الخنزير، وهو مذهب أبي حنيفة (^٤).\nخامسها: يطهر الجميع، إلا أنه يطهر ظاهره فقط دون باطنه، ويستعمل في اليابسات دون المائعات، ويصلى عليه لا فيه، وهو مشهور مذهب مالك فيما حكاه أصحابه عنه (^٥).\nسادسها: يطهر الجميع والكلب والخنزير ظاهرًا وباطنًا وهو مذهب داود وأهل الظاهر وحكي عن أبي يوسف (^٦).\nسابعها: أنه ينتفع بجلود الميتة وإن لم تدبغ، ويجوز استعمالها في المائعات واليابسات، وهو وجه شاذ لبعض أصحابنا.\nومحل بسط المسألة كتب الخلاف وسيكون لنا عودة إلى المسأله في\n_________\n(^١) \"الأم\" ١/ ٧ - ٨.\n(^٢) \"عيون المجالس\" ١/ ١٧٨، \"المغني\" ١/ ٨٩.\n(^٣) \"المغني\" ١/ ٨٩.\n(^٤) \"بدائع الصنائع\" ١/ ٨٥.\n(^٥) \"عيون المجالس\" ١/ ١٧٨.\n(^٦) \"المحلى\" ١/ ١١٨.","vol":"10","page":583},{"text":"أواخر الصيد والذبائح حيث ذكرها البخاري هناك (^١).\nواحتج بعض المالكية بحديث بريرة على أن التصرف في البيع الفاسد يفسده وهو مذهب مالك، وقال الشافعي: لا تأثير للقبض فيه بملك ولا شبهة ملك، وقال سحنون في الحرام البين (…) عندهم العيوب والقبض والنماء المنفصل والمتصل. وقال أبو حنيفة مثله إلا أنه قال: يرد مع النماء وإذا وطئ غرم الأرش، واحتج بعض المالكية بحديث بريرة على أن عائشة اشترتها شراء فاسدًا فأنفذ الشارع عتقها، ومعلوم أن شرط الولاء لغير المعتق يوجب فساد العقد، ثم أنفذ الشارع العقد واستدل به أصحاب أبي حنيفة على أنها ملكت بالقبض ملكًا تامًّا، وهو بعيد؛ لأنه - ﵇ - في هذا الحديث وغيره أمر عائشة بالشراء ولم يكن ليأمر بفاسد، وأجاب بعضهم بأنها خصت بذلك كما خص غيرها بخصائص، وهو بعيد؛ لأن ذَلِكَ لو وقع لنقل، وعد ابن التين من ذَلِكَ: تخصيص البراء بن عازب تختم الذهب، وطلحة والزبير بجواز لبس الحرير لحكة كانت بهما (^٢)، وحسان بن ثابت بجواز إنشاد الشعر في المسجد (^٣)، وكله غريب.\nوزيادة: \"اشتريها واشترطي لهم الولاء\" ما رواها إلا هشام بن عروة (^٤) ساء حفظه، وادعى ابن القطان أنه خلط في آخر عمره، وسيأتي الكلام على ذَلِكَ في موضعه، فهو أمس به.\n_________\n(^١) سيأتي برقم (٥٥٣١ - ٥٥٣٢) باب: جلود الميتة.\n(^٢) سيأتي هذا الحديث برقم (٢٩١٩ - ٢٩٢٠) ورواه مسلم (٢٠٧٦) من حديث أنس.\nوفيه أنهما عبد الرحمن بن عون والزبير بن العوام.\n(^٣) انظر ما سيأتي برقم (٣٢١٢) ورواه مسلم (٢٤٨٥)، وسيأتي برقم (٣٢١٣). ورواه مسلم (٢٤٨٦).\n(^٤) رواها من طريقه مسلم (١٥٠٤/ ٨).","vol":"10","page":584},{"text":"<span data-type='title' id=toc-1179>٦٢ - باب إِذَا تَحَوَّلَتِ الصَّدَقَةُ</span>\n١٤٩٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا خَالِدٌ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ الأَنْصَارِيَّةِ ﵂ قَالَتْ: دَخَلَ النَّبِيُّ - ﷺ - عَلَى عَائِشَةَ ﵂ فَقَالَ: \"هَلْ عِنْدَكُمْ شَيْءٌ؟ \". فَقَالَتْ: لَا، إِلَّا شَيْءٌ بَعَثَتْ بِهِ إِلَيْنَا نُسَيْبَةُ مِنَ الشَّاةِ التِي بَعَثْتَ بِهَا مِنَ الصَّدَقَةِ. فَقَالَ: \"إِنَّهَا قَدْ بَلَغَتْ مَحِلَّهَا\". [انظر: ١٤٤٦ - مسلم: ١٠٧٦ - فتح: ٣/ ٣٥٦]\n\n١٤٩٥ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - أُتِيَ بِلَحْمٍ تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ، فَقَالَ: \"هُوَ عَلَيْهَا صَدَقَةٌ، وَهُوَ لَنَا هَدِيَّةٌ\".\nوَقَالَ أَبُو دَاوُدَ: أَنْبَأَنَا شُعْبَةُ، عَنْ قَتَادَةَ، سَمِعَ أَنَسًا، عَنِ النَّبِيِّ - ﷺ -. [٢٥٧٧ - مسلم: ١٠٧٤ - فتح: ٣/ ٣٥٦]\nذكر فيه حديث حفصة بنت سيرين، عن أم عطية الأنصارية: قَالَتْ: دَخَلَ النَّبِيُّ - ﷺ - عَلَى عَائِشَةَ فَقَالَ: \"هَلْ عِنْدَكُمْ شَيْءٌ\". فَقَالَتْ: لَا، إِلَّا شَيءٌ بَعَثَتْ بِهِ إِلَينَا نُسَيْبَةُ مِنَ الشَّاةِ التِي بَعَثْتَ بِهَا مِنَ الصَّدَقَةِ. فَقَالَ: \"إِنَّهَا قَدْ بَلَغَتْ مَحِلَّهَا\".\nوحديث شعبة، عن قتادة، عن أنس أَنَّ النَّبِيَّ - ﷺ - أُتِيَ بِلَحْمٍ تُصُدّقَ بِهِ عَلَى بَرِيرَةَ، فَقَالَ: \"هُوَ عَلَيْهَا صَدَقَةٌ، وَهُوَ لنَا هَدِيَّةٌ\".\nوَقَالَ أَبُو دَاوُدَ: أَنْبَأَنَا شُعْبَةُ، عَنْ قَتَادَةَ، سَمِعَ أَنَسًا، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nحديث أم عطية أخرجه الشيخان (^١).\n_________\n(^١) \"صحيح مسلم\" (١٠٧٦) في الزكاة، باب: إباحة الهدية للنبي - ﷺ - وبني هاشم.","vol":"10","page":585},{"text":"ونسيبة هي أم عطية وقد صرح به البخاري في بعض نسخة (^١) ولمسلم: لحم بقر (^٢).\nوالتعليق أسنده أبو نعيم في \"مستخرجه\" فقال: حدثنا عبد الله، ثنا يونس، ثنا أبو داود -يعني الطيالسي- أنبأنا شعبة، فذكره.\nوفائدته تصريح قتادة بسماعه إياه من أنس، قال ابن التين: وكان البخاري لا يسند عن أبي داود هذا في \"صحيحه\": وقال ما كان أحفظه!\nإذا تقرر ذَلِكَ:\nففيهما دلالة، كما قال الطحاوي، على جواز استعمال الهاشمي، ويأخذ جعله على ذَلِك (^٣)، وقد كان أبو يوسف يكره ذَلِكَ إذا كانت جعالتهم منها، قال: لأن الصدقة تخرج من ملك المتصدق إلى غير الأصناف التي سماها الله تعالى، فيملك المتصدق بعضها وهي لا تحل له، واحتج بحديث أبي رافع في ذَلِك (^٤).\nوخالفه آخرون فقالوا: لا بأس أن يجتعل منها الهاشمي؛ لأنه إنما يجتعل على عمله، وذلك قد يحل للأغنياء، فلما كان هذا لا يحرم على الأغنياء الذين يحرم عليهم غناهم الصدقة كان ذَلِكَ أيضًا في النظر\n_________\n(^١) جاء في الأصل بعد كلمة نسخه: وحديث أم عطية أخرجه الشيخان فلعله تكرار.\n(^٢) \"صحيح مسلم\" برقم (١٠٧٥).\n(^٣) \"شرح معاني الآثار\" ٢/ ١٣.\n(^٤) رواه أبو داود (١٦٥٠)، والترمذي (٦٥٧)، والنسائي ٥/ ١٠٧ عن ابن أبي رافع، عن أبي رافع أن النبي - ﷺ - بعث رجلًا من بني مخزوم على الصدقة، فقال لأبي رافع: اصحبني كيما تصيب منها، فقال: لا، حتى آتي رسول الله - ﷺ - فأسأله، فانطلق إلى النبي - ﷺ - فسأله، فقال: \"إن الصدقة لا تحل لنا، وإن موالي القوم من أنفسهم\". والحديث صححه ابن خزيمة (٢٣٤٤)، والألباني في \"صحيح أبي داود\" (١٤٥٦) وانظر \"الإرواء\" (٨٦٢).","vol":"10","page":586},{"text":"لا يحرم ذَلِكَ على بني هاشم الذين يحرم عليهم سهم الصدقة، فلما كان ما تصدق به على بريرة جائزًا للشارع أكله؛ لأنه أكله بالهدية جاز أيضًا للهاشمي أن يجتعل الصدقة؛ لأنه إنما يملكها بعمله لا بالصدقة، هذا هو النظر عندنا، وهو أصح مما ذهب إليه أبو يوسف.\nقال بعض العلماء: لما كانت الصدقة يجوز فيها التصرف للفقير بالبيع والهبة لصحة ملكه لها وأهدتها نسيبة وبريرة إلى عائشة، حكم لها بحكم الهبة وتحولت عن معنى الصدقة بملك المصدق عليه بها، وانقلبت إلى معنى الهدية الحلال لرسول الله - ﷺ - وإنما كان يأكل الهدية دون الصدقة (^١) لما في الهبة من التآلف والدعاء إلى المحبة، وجائز أن يثيب عليها بمثلها (^٢) وأفضل منها فيرفع الذلة والمنة، بخلاف الصدقة.\nوقال سحنون: لا بأس أن يشتري الرجل كسور السؤال منهم، دليله حديث بريرة. قال ابن التين: وفيه دليل على أصبغ ومن نحا نحوه؛ لأنه يقول: موالي القوم منهم لا تحل لهم الصدقة ويقول: إن آل أبي بكر لا يأكلونها إلا أن يصح ما ذكره الداودي أن نسيبة بعثت إلى بريرة، لكن سائر الأخبار فيها: \"بلحم تصدق به على بريرة\". وإن كان يحتمل صدقة التطوع فأصبغ أيضًا يرى أنها لا تحل لهم في أحد قوليه وفي الآخر مكروهة.\n_________\n(^١) انظر ما سيأتي برقم (٢٥٧٦)، وراه مسلم (١٠٧٧).\n(^٢) انظر ما سيأتي برقم (٢٥٨٥).","vol":"10","page":587},{"text":"<span data-type='title' id=toc-1180>٦٣ - باب أَخْذِ الصَّدَقَةِ مِنَ الأَغْنِيَاءِ وَتُرَدَّ فِي الفُقَرَاءِ حَيْثُ كَانُوا</span>\n١٤٩٦ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، عَنْ أَبِي مَعْبَدٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لِمُعَاذِ بْنِ جَبَلٍ حِينَ بَعَثَهُ إِلَى اليَمَنِ: \"إِنَّكَ سَتَأْتِي قَوْمًا أَهْلَ كِتَابٍ، فَإِذَا جِئْتَهُمْ فَادْعُهُمْ إِلَى أَنْ يَشْهَدُوا أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، فَإِنْ هُمْ أَطَاعُوا لَكَ بِذَلِكَ، فَأَخْبِرْهُمْ أَنَّ اللهَ قَدْ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوا لَكَ بِذَلِكَ فَأَخْبِرْهُمْ أَنَّ اللهَ قَدْ فَرَضَ عَلَيْهِمْ صَدَقَةً، تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ، فَإِنْ هُمْ أَطَاعُوا لَكَ بِذَلِكَ، فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ، وَاتَّقِ دَعْوَةَ المَظْلُومِ، فَإِنَّهُ لَيْسَ بَيْنَهُ وَبَيْنَ اللهِ حِجَابٌ\". [انظر: ١٣٩٥ - مسلم: ١٩ - فتح: ٣/ ٣٥٧]\nذكر فيه حديث معاذ، وسلف في أول الزكاة أكثره وبعضه في أثنائه (^١) وقد سلف هناك الاختلاف في نقل الصدقة من بلدها وهو حجة للمانع؛ لأنه أخبر أنها تفرد في فقراء اليمن إذا أخذت من أغنيائهم.\nواحتج المجيز بأثر معاذ السالف: ائتوني بعرض ثياب خميص أو لبيس في الصدقة (^٢)؛ فإنها أنفع لأهل المدينة فأعلمهم أنه ينقلها إلى المدينة. وكان عدي بن حاتم ينقل صدقة قومه إلى الصديق بالمدينة فلم ينكر عليه (^٣) وفية: أيضًا كما سلف هناك أن الزكاة تعطى لصنف واحد خلافًا للشافعي.\n_________\n(^١) برقم (١٣٩٥) باب: وجوب الزكاة.\n(^٢) سلف قبل حديث (١٤٤٨) باب العرض في الزكاة.\n(^٣) انظر: \"سنن البيهقي\" ٧/ ١٠، ١٩ - ٢٠.","vol":"10","page":588},{"text":"وقد اختلف العلماء في الصدقات هل هي مقسومة على من سمى الله تعالى في قوله: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ الآية؟ فقال مالك والثوري وأبو حنيفة وأصحابه: يجوز أن توضع في صنف واحد من الأصناف المذكورة على قدر اجتهاد الإمام، وهو قول عطاء والنخعي والحسن البصري، وقال الشافعي: هي مقسومة على ثمانية أصناف لا يصرف منها سهم عن أهله ما وجدوا، وهو قول عكرمة، وأخذ بظاهر الآية (^١).\nقال: وأجمعوا لو أن رجلًا أوصى بثلاثة لثمانية أصناف لم يجز أن يجعل ذَلِكَ في صنف واحد وكان ما أمر الله بقسمته على ثمانية أصناف أولى ألا يجعل في واحد، ومعنى الآية عند مالك والكوفيين إعلام من الله تعالى لمن تحل له الصدقة بدليل إجماع العلماء أن العامل عليها لا يستحق ثمنها وإنما له بقدر عمله، فدل ذَلِكَ على أنها ليست مقسومة على ثمانية أصناف بالسواء\nواحتجوا بما روي عن حذيفة وابن عباس أنهما قالا: إذا وضعتها في صنف واحد أجزأك (^٢) ولا مخالف لهما من الصحابة، فهو كالإجماع. وقال مالك والكوفيون: المؤلفة قلوبهم قد بطلوا ولا مؤلفة اليوم وليس لأهل الذمة في بيت المال حق. وقال الشافعي: المؤلفة قلوبهم من دخل في الإسلام ولا يعطى مشرك يتألف على الإسلام.\n_________\n(^١) \"المبسوط\" ٣/ ٨، \"مختصر اختلاف العلماء\" ١/ ٤٨٢، \"بدائع الصنائع\" ٢/ ٤٤،\n\"المعونة\" ١/ ٢٦٨، \"الأم\" ٢/ ٨٩، \"عبد الرزاق\" ٤/ ١٠٥ (٧١٣٥)، \"ابن أبي\nشيبة\" ٢/ ٤٠٥ (١٠٤٥٢،١٠٤٥٤).\n(^٢) رواه ابن أبي شيبة ٢/ ٤٠٥ (١٠٤٤٥ - ١٠٤٤٧) عن حذيفة، ورواه الطبري في \"تفسيره\" ٦/ ٤٠٤ (١٦٩٠٢ - ١٦٩٠٣ - ١٦٩٠٧) عنهما.","vol":"10","page":589},{"text":"وقوله: (\"اتق دعوة المظلوم\") فيه عظة الإمام من ولاه النظر في أمور رعيته، ويأمره بالعدل بينهم، ويخوفه عاقبة الظلم ويحذره وباله، قال تعالى: ﴿أَلَا لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ﴾ [هود: ١٨] ولعنة الله: الإبعاد من رحمته. والظلم محرم في كل شريعة، وقد جاء أن دعوة المظلوم لا ترد، وإن كانت من كافر (^١) ومعنى ذَلِكَ أن الرب تعالى لا يرضى ظلم الكافر كما لا يرضى ظلم المؤمن، وأخبر تعالى أنه لا يظلم الناس شيئًا، فدخل في عموم هذا اللفظ جميع الناس من مؤمن وكافر. وحذر معاذًا من الظلم مع علمه بفضله وورعه، وأنه من أهل بدر وقد شهد له بالجنة، غير أنه لا يأمن أحد بل يشعر نفسه بالخوف.\n_________\n(^١) رواه أحمد ٢/ ٣٦٧، والطيالسي ٤/ ٩٢ (٢٤٥٠)، وابن أبي شيبة ٦/ ٤٩ (٢٩٣٦٥)، والقضاعي في \"مسند الشهاب\" ١/ ٢٠٨ (٣١٥) من طريق أبي معشر عن سعيد المقبري عن أبي هريرة مرفوعًا: \"دعوة المظلوم مستجابة، وإن كان فاجرًا ففجوره على نفسه\".\nقال المنذري في \"الترغيب والترهيب\" ٣/ ١٣٠ (٣٣٧٢)، والحافظ في \"الفتح\" ٣/ ٣٦٠، والهيثمي في \"المجمع\" (١٧٢٢٧): إسناده حسن.\nوله شاهد من حديث أنس؛ رواه أحمد ٣/ ١٥٣ عنه مرفوعًا: \"اتقوا دعوة المظلوم وإن كان كافرًا فإنه ليس دونها حجاب\".\nوقال الهيثمي في \"المجمع\"١٠ (١٧٢٣٥) فيه: أبو عبد الله الأسدي، لم أعرفه، وبقية رجاله رجال الصحيح والحديثين صححهما الألباني في \"الصحيحة\" (٧٦٧).","vol":"10","page":590},{"text":"<span data-type='title' id=toc-1181>٦٤ - باب صَلَاةِ الإِمَامِ وَدُعَائِهِ لِصَاحِبِ الصَّدَقَةِ</span>\nوَقَوْلِهِ تعالى: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ إلى قوله ﴿سَكَنٌ لَهُمْ﴾ [التو بة: ١٠٣]\n\n١٤٩٧ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ عَنْ عَمْرٍو، عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَتَاهُ قَوْمٌ بِصَدَقَتِهِمْ قَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ فُلَانٍ\". فَأَتَاهُ أَبِي بِصَدَقَتِهِ، فَقَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى\". [٤١٦٦، ٦٣٣٢، ٦٣٥٩ - مسلم: ١٠٧٨ - فتح: ٣/ ٣٦١]\nذكر فيه حديث عبد الله بن أبي أَوْفَى قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَتَاهُ قَوْمٌ بِصَدَقَتِهِمْ قَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ فُلَانٍ\". فَأَتَاهُ أَبِي بِصَدَقَتِهِ، فَقَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى\".\nهذا الحديث ذكره في غزوة الحديبية عن عمرو سمعت ابن أبي أوفي، وكان من أصحاب الشجرة (^١) ولأبي داود، عن عمرو بن مرة، عن عبد الله بن أبي أوفي قال: كان أبي من أصحاب الشجرة (^٢).\nوهما صحيحان، هو ووالده من أصحابها، وأخرجه مسلم أيضًا (^٣).\nوهذِه الآية نزلت -فيما قاله الضحاك- في قوم تخلفوا عن غزوة تبوك منهم: أبو لبابة فندموا وربطوا أنفسهم إلى سواري المسجد (^٤) فقال - ﵇ -: \"لا أعذرهم\" فأنزل الله تعالى: ﴿وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ﴾\n_________\n(^١) سيأتي برقم (٤١٦٦) كتاب: المغازي.\n(^٢) \"سنن أبي داود\" (١٥٩٠).\n(^٣) \"صحيح مسلم\" (١٠٧٨) كتاب: الزكاة، باب: الدعاء لمن أتى بصدقته.\n(^٤) ورد في هامش الأصل ما نصه: إنما ربط أبو لبابة نفسه حين طلبه بنو قريظة فاستشاروه أينزلوا على حكم رسول الله - ﷺ -، فأشار إلى حلقه، فجاء إلى المسجد ولم يجتمع بالنبي - ﷺ -، وربط نفسه بساريته. الحديث.","vol":"10","page":591},{"text":"[التوبة: ١٠٢] الآية، فأتي النبي - ﷺ - بأموالهم فأبى أن يقبلها فقال تعالى: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ (^١) الآية [التوبة: ١٠٣]. ومعنى: ﴿وَصَلِّ عَلَيْهِمْ﴾ أي: ادع لهم إن دعاءك سكون وتثبيت.\nفيه: الأمر بالدعاء لصاحبها، وأوجبه أهل الظاهر عملًا بالأمر وبفعل الشارع، وخالفهم جميع العلماء وأنه مستحب؛ لأنها تقع الموقع وإن لم يدع له ولم يأمر به معاذًا، ولو كان واجبًا لعلمه ولأمر به السُعاة، ولم ينقل. والمراد بأنها سكن بعد الموت وهو خاص به؛ لأن صلاته سكن لنا؛ ولأن كل حق لله أو لآدمي استوفاه الإمام لا يجب عليه الدعاء لمن استوفاه منه كالحدود والكفارات والديون،\nوفيه: الصلاة على غير الأنبياء، وقد منعه مالك، والحديث حجة عليه، وكذا حديث \"الموطأ\": \"اللهم صل على محمد وعلى آل محمد\" (^٢) ولكن هذا من باب التبع. وفيه: أن يقال: آل فلان، يريد فلانًا وآله، وذكر بعض أهل اللغة أنها لا تقال إلا للرجل العظيم كآل أبي بكر وعمر.\nوقال الشافعي: الصلاة عليهم: الدعاء لهم فيستحب للإمام إذا أخذها أن يدعو لمن أخذها منه، وأحب أن يقول: أجرك الله فيما أعطيت، وجعله لك طهورًا، وبارك لك فيما أبقيت (^٣). وللنسائي من حديث وائل بن حجر قال - ﵇ - لرجل بعث بناقته -يعني في الزكاة- فذكر من حسنها: \"اللهم بارك فيه وفي آله\" (^٤).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٤٦١، ٤٦٤ (١٧١٥٨)، (١٧١٧٢).\n(^٢) \"الموطأ\" ص ١٢٠.\n(^٣) \"الأم\" ٢/ ٥١.\n(^٤) \"سنن النسائي\" ٥/ ٣٠. والحديث صححه ابن خزيمة ٤/ ٢٢ - ٢٣ (٢٢٧٤)، والحاكم في \"المستدرك\" ١/ ٤٠٠ على شرط مسلم.","vol":"10","page":592},{"text":"<span data-type='title' id=toc-1182>٦٥ - باب مَا يُسْتَخْرَجُ مِنَ البَحْرِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: لَيْسَ العَنْبَرُ بِرِكَازٍ إنما هُوَ شَيْءٌ دَسَرَهُ البَحْرُ. وَقَالَ الحَسَنُ فِي العَنْبَرِ وَاللُّؤْلُؤِ: الخُمُسُ، فَإِنَّمَا جَعَلَ النَّبِيُّ - ﷺ - فِي الرِّكَازِ الخُمُسَ، لَيْسَ فِي الَّذِى يُصَابُ فِي المَاءِ.\n\n١٤٩٨ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ، بِأَنْ يُسْلِفَهُ أَلْفَ دِينَارٍ، فَدَفَعَهَا إِلَيْهِ، فَخَرَجَ فِي البَحْرِ، فَلَمْ يَجِدْ مَرْكَبًا، فَأَخَذَ خَشَبَةً فَنَقَرَهَا، فَأَدْخَلَ فِيهَا أَلْفَ دِينَارٍ، فَرَمَى بِهَا فِي البَحْرِ، فَخَرَجَ الرَّجُلُ الذِي كَانَ أَسْلَفَهُ، فَإِذَا بِالخَشَبَةِ فَأَخَذَهَا لأَهْلِهِ حَطَبًا -فَذَكَرَ الحَدِيثَ- فَلَمَّا نَشَرَهَا وَجَدَ المَالَ\". [٢٠٦٣، ٢٢٩١، ٢٤٠٤، ٢٤٣٠، ٢٧٣٤، ٦٢٦١ - فتح: ٣/ ٣٦٢]\nوَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ -: \"أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ، بِأَنْ يُسْلِفَهُ أَلْفَ دِينَارٍ، فَدَفَعَهَا أِلَيهِ، فَخَرَجَ فِي البَحْرِ، فَلَمْ يَجِدْ مَرْكَبًا، فَأَخَدَ خَشَبَةً فنَقَرَهَا، فَأَدْخَلَ فيهَا أَلْفَ دِينَارٍ، فَرَمَى بِهَا فِي البَحْرِ، فخَرجَ الرَّجُلُ الذِي كَانَ أسلَفَة، فإذَا بِالخَشَبَةِ فَأَخَدَهَا لأَهْلِهِ حَطَبًا -فَذَكَرَ الحَدِيثَ- فَلَمَّا نَشَرَهَا وَجَدَ المَالَ\".\nالشرح:\nأما أثر ابن عباس فأخرجه الشافعي من حديث سفيان عن عمرو بن دينار عن أذينة قال: سمعت ابن عباس، فذكره (^١).\n_________\n(^١) \"مسند الشافعي\" ١/ ٢٢٩ (٦٣٠).","vol":"10","page":593},{"text":"قال البيهقي: ورواه عمرو بن دينار، عن ابن جريج (^١). وأخرجه ابن أبي شيبة، عن وكيع، عن سفيان بن سعيد، عن عمرو به: ليس في العنبر زكاة إنما هو شيء دسره البحر. ثم رواه عن ابن عيينة، عن ابن طاوس، عن أبيه قال: سأل إبراهيم بن سعد ابن عباس، عن العنبر فقال: إن كان فيه شيء ففيه الخمس، قال: وحَدَّثَنَا وكيع، عن الثوري، عن ابن طاوس، عن أبيه أن ابن عباس سئل عن العنبر فقال: إن كان فيه شيء ففيه الخمس (^٢).\nوقال البيهقي: ابن عباس علق القول فيه في هذِه الرواية، وقطع بأن لا زكاة فيه في الأولى، والقطع أولى (^٣).\nوأما أثر الحسن فأخرجه ابن أبي شيبة، عن معاذ بن معاذ، عن أشعث عنه أنه كان يقول: في العنبر الخمس. وكذلك كان يقول في اللؤلؤ (^٤).\nومعنى (دسره البحر): دفعه ورمى به، قاله ابن فارس (^٥).\nواختلف العلماء في العنبر واللؤلؤ إذا أخرجا من البحر هل فيهما خمس أم لا؟ وكذلك المرجان ونحوه فجمهور العلماء على أنه لا شيء فيهما وأنها كسائر العروض، وبه قال أهل المدينة والكوفيون والليث والشافعي وأحمد وأبو ثور، وقال أبو يوسف: اللؤلؤ والعنبر\n_________\n(^١) \"السنن الكبرى\" ٤/ ١٤٦، وقد انقلبت العبارة هنا على المصنف -﵀- فقول البيهقي: ورواه ابن جريج، عن عمرو بن دينار، وهو الصواب قطعًا.\n(^٢) \"المصنف\" ٢/ ٣٧٤ (١٠٠٥٩، ١٠٠٦٤، ١٠٠٦٥).\n(^٣) \"السنن الكبرى\" ٤/ ١٤٦.\n(^٤) \"المصنف\" ٢/ ٣٧٤ (١٠٠٦٣).\n(^٥) \"المجمل\" ٢/ ٣٢٦.","vol":"10","page":594},{"text":"وكل حلية تخرج من البحر فيه الخمس، وهو قول عمر بن عبد العزيز والحسن البصري وابن شهاب وإسحاق (^١).\nوحكى ابن قدامة أن ظاهر قول الخرقي واختيار أبي بكر الأول، قال: وروي نحوه عن ابن عباس، قال: وبه قال عمر بن عبد العزيز وعطاء ومالك والثوري وابن أبي ليلى والحسن بن صالح وأبو حنيفة ومحمد بن الحسن وأبو عبيد.\nوعن أحمد رواية أخرى بالوجوب؛ لأنه خارج من معدن فأشبه الخارج من معدن البحر، قال: ويحكى عن عمر بن عبد العزيز أنه أخذ من العنبر الخمس (^٢)، وهو ما قدمناه أولا تبعًا لابن بطال (^٣)، وهو ما في \"المصنف\" لابن أبي شيبة حَدَّثَنَا ابن عيينة، عن معمر أن عروة بن محمد كتب إلى عمر بن عبد العزيز في عنبرة زِنتها سبعمائة رطل فقال: فيها الخمس. وحَدَّثَنَا وكيع، عن سفيان، عن ليث أن عمر بن عبد العزيز خمس العنبر (^٤).\nحجة المانع أثر ابن عباس السالف، وروى أبو بكر، عن وكيع، عن إبراهيم بن إسماعيل، عن أبي الزبير، عن جابر قال: ليس في العنبر زكاة، إنما هو غنيمة لمن أخذه (^٥). قال ابن القصار في قول الوجوب: إنه غلط؛ لأنه - ﵇ - قال: \"وفي الركاز الخمس\" (^٦) فدل أن\n_________\n(^١) \"المبسوط\" ٢/ ٢١٢، \"المدونة\" ١/ ٢٥١، \"الأم\" ٢/ ٣٣، \"المغني\" ٤/ ٢٤٤، وقول عمر رواه ابن أبي شيبة ٢/ ٣٧٤ (١٠٠٦٢، ١٠٠٦٣).\n(^٢) \"المغني\" ٤/ ٢٤٤.\n(^٣) \"شرح ابن بطال\" ٣/ ٥٥٠.\n(^٤) \"المصنف\" ٢/ ٣٧٤ (١٠٠٦١ - ١٠٠٦٢).\n(^٥) \"مصنف ابن أبي شيبة\" ٢/ ٣٧٤ (١٠٠٦٠)\n(^٦) سيأتي قريبًا برقم (١٤٩٩)، ورواه مسلم (١٧١٠).","vol":"10","page":595},{"text":"غير الركاز لا خمس فيه، والبحر لا ينطلق عليه اسم ركاز، واللؤلؤ والعنبر متولدان من حيوان البحر فأشبه السمك والصدف (^١).\nواحتج غيره بأن الله تعالى قد فرض الزكاة فقال: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ [التوبة: ١٠٣] فأخذ الشارع من بعض الأموال دون بعض، فعلمنا أن الله تعالى لم يُرد جميع الأموال، فلا سبيل إلى إيجاب زكاة إلا فيما أخذه الشارع ووقف عليه أصحابه.\nوقال ابن التين: وقول ابن عباس هو قول أكثر العلماء، ثم نقل عن عمر بن عبد العزيز والحسن إيجاب الخمس فيه. وقال الأوزاعي: إن وجده على ضفة (^٢) النهر خمسه، وإن غاص عليها في مثل بحر الهند فلا شيء فيها خمس ولا نفل ولا غيره.\nفائدة: روى الشيرازي في \"ألقابه\" من حديث حذيفة مرفوعًا: \"لما أهبط آدم من الجنة بأرض الهند وعليه ذَلِكَ الورق الذي كان لباسه في الجنة يبس فتطاير فعبق منه شجر الهند فلقح، فهذا العود والصندل (^٣) والمسك والعنبر من ذَلِكَ الورق\" قيل: يا رسول الله، إنما المسك من الدواب، قال: \"أجل هي دابَّة تشبه الغزال رعت من ذَلِكَ الشجر فصير الله المسك في سررها، فإذا رعت الربيع جعله الله مسكًا يتساقط، وقال لي جبريل: لا يكون إلا في ثلاث كور فقط: الهند والصين وتبت \" قالوا: يا رسول الله، والعنبر إنما هي دابَّة في البحر، قال: \"أجل كانت هذِه الدابَّة بأرض الهند ترعى في البر يومئذ\"\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٥٠.\n(^٢) ورد في هامش الأصل ما نصه: في \"الصحاح\" بالكسر: الجانب أشهر. وفي \"النهاية\" الفتح والكسر.\n(^٣) ورد في هامشج الأصل ما نصه: الصندل شجر طيب الرائحة.","vol":"10","page":596},{"text":"وقيل: إن العنبر ينبت في البحر بمنزلة الحشيش في البر. رواه ابن رستم عن محمد بن الحسن.\nوقيل: إنه شجر تتكسر فيصيبها الموج فيلقيها إلى الساحل. وقيل: إنه جُشاء دابة. وقيل: يخرج من عين.\nوالصواب أنه يخرج من دابَّة بحرية صرح به ابن البيطار (^١) - ينبت في قعر البحر فتأكله بعض دوابِّه فإذا امتلأت منه قذفته رجيعًا وهو في خلقه كالعظام من الخشب، وهو دسم خوار دهني يطفو على الماء، ومنه ما لونه إلى السواد.\nوقال ابن سينا (^٢): فيما نظن نبع عين في البحر.\n_________\n(^١) هو العلامة ضياء الدين عبد الله بن أحمد، الأندلس، المالقي، والبناني، ابن البيطار، مصنف كتاب \"الأدوية النباتية\" وما صنف في معناه مثله، كان ثقة فيما ينقله، حجة، انتهت إليه معرفة الحشائش والنبات وتحقيقه وصفته وأسمائه وأماكنه، كان لا يجارى في ذلك، وسافر إلى بلاد الأغارقة وأقصى بلاد الروم، وأخذ فن النبات عن جماعة. وكان ذكيًّا فطنًا.\nتوفي بدمشق سنة ست وأربعين وستمائة.\nوانظر تمام ترجمته في: \"سير أعلام النبلاء\" ٢٣/ ٢٥٦ (١٦٨)، \"تاريخ الإسلام\" ٤٧/ ٣١١ (٤١٦)، \"الوافي بالوفيات\" ١٧/ ٥١ (٤٧) \"شذرات الذهب\" ٥/ ٢٣٤.\n(^٢) هو العلامة الشهير الفيلسوف- أبو علي، الحسين بن عبد الله بن الحسن بن علي ابن سينا، البلخي ثم البخاري، صاحب التصانيف في الطب والفسلفة والمنطق.\nصنف \"الإنصاف\" عشرين مجلدًا. و\"البر والإثم\" مجلدين، \"القانون\" مجلدين.\nقال الذهبي: هو رأس الفلاسفة الإسلامية لم يأتي بعد الفارابي مثله، فالحمد لله على الإسلام والسنة، وله كتاب \"الشفاء\" وغيره، وأشياء لا تحتمل، وقد كفره الغزالي في كتاب \"المنقذ من الضلال\" وكفر الفارابي. اهـ من \"السير\" ١٧/ ٥٣٥. توفي سنة ثمان وعشرين وأربعمائة.\nانظر ترجمته في: \"وفيات الأعيان\" ٢/ ١٥٧، \"وسير أعلام النبلاء\" ١٧/ ٥٣١ (٣٥٦) و\"تاريخ الإسلام\" ٢٩/ ٢١٨ (٢٦٢)، و\"الوافي بالوفيات\" ١٢/ ٣٩١.","vol":"10","page":597},{"text":"وأبعد من قال: إنه زبد البحر أو روث دابَّة. وهو أشهب وأزرق وأصفر وأسود، وفي \"الحيوان\" لأرسطو: الدابَّة التي تلقي العنبر من بطنها تشبه البقرة.\nوجمعه عنابر على ما قال ابن جني، والعنبر (^١): الزعفران وقيل: الورس، قاله ابن سيده (^٢)، وفي \"الجامع\" أحسب النون فيه زائدة، وذكره أكثرهم في الرباعي، والعرب تقوله بالباء والميم ومن أسمائه: الذكي، كما قاله المفضل، (الإبليم) (^٣) كما ذكره العسكري في \"تلخيصه\".\nفائدة ثانية:\nاللؤلؤ أصله: مطر الربيع يقع في الصدف، فأصله ماء ولا زكاة فيه، وقيل: إن الصدف حيوان يخلق الله فيه اللؤلؤ، والدر كباره.\nوأما حديث أبي هريرة فأخرجه البخاري في سبعة مواضع: هنا والبيوع والكفالة والاستقراض والملازمة والشروط والاستئذان (^٤)\n_________\n(^١) \"سر صناعة الإعراب\" ١/ ٤٢١.\nوابن جني هو إمام العربية. أبو الفتح عثمان بن جني الموصلي، صاحب التصانيف منها: \"سر صناعة الإعراب\" و\"اللمع\"، و\"التصريف\" و\"الخصائص\" و\"المقصور والممدود\". و\"المحتسب في الشواذ\" توفي سنة اثنتين وتسعين وثلاثمائة.\nانظر ترجمته في: \"تاريخ بغداد\" ١١/ ٣١١، \"معجم الأدباء\" ١٢/ ٨١، \"تاريخ الإسلام\" ٢٧/ ٢٧٠، \"سير أعلام النبلاء\" ١٧/ ١٧ (٩).\n(^٢) \"المحكم\" ٢/ ٣٢٨.\n(^٣) رسمت هكذا في الأصل.\n(^٤) سيأتي برقم (٢٠٦٣) كتاب: البيوع، باب: التجارة في البحر، وبرقم (٢٢٩١) كتاب: الكفالة، باب: الكفالة في القرض والديون بالأبدان وغيرها، وبرقم (٢٤٠٤) كتاب: الاستقراض، باب: إذا أقرضه إلى أجل مسمًى ..، وبرقم (٢٤٣٠) كتاب: اللقطة، باب: إذا وجد خشبة في البحر أو سوطًا، وبرقم =","vol":"10","page":598},{"text":"وما علقه هنا وقع في بعض نسخ البخاري عقبه: حَدَّثَني بذلك عبد الله بن صالح، حَدَّثَني الليث. ذكره الحافظ المزي قال: وهو ثابت في عدة أصول من كتاب البيوع من \"الجامع\"، من رواية أبي الوقت، عن الداودي، عن ابن حمويه، عن الفربري عنه (^١). وقال الطرقي: أخرجه محمد في خمسة مواضع من الكتاب فقال: وقال الليث.\nقُلْتُ: بل في سبعة كما مضى، ورواه النسائي عن علي بن محمد، عن داود بن منصور، عن الليث (^٢)، وذكر ابن أبي أحد عشر في \"جمعه\" أن أبا خلدة حدثه به متصلًا فساقه من حديث عمر بن الخطاب السجستاني، ثنا عبد الله بن صالح، عن الليث به.\nوذكره أبو نعيم في \"مستخرجه\" من حديث عاصم بن علي حدثنا به الليث، ورواه الإسماعيلي من هذا الوجه أيضًا ومن حديث آدم بن أبي إياس عن الليث ثم قال: ليس في هذا الحديث الذي ذكره شيء يتصل به هذا الباب رجل أقرض قرضًا فارتجع قرضه. وأعله ابن حزم بعبد الله بن صالح وقال: إنه ضعيف جدًّا وذكره من حديث عبد الرحمن بن هرمز عن أبيه عن أبي هريرة، قال: وأخرجه البخاري منقطعًا غير متصل (^٣) هذا لفظه.\nوقد أسلفت أن عاصم بن علي، وداود بن منصور، وآدم بن أبي إياس تابعوا عبد الله بن صالح، وقد روى عنه ابن معين والبخاري،\n_________\n= (٢٧٣٤) كتاب: الشروط، باب: الشروط في القرض، وبرقم (٦٢٦١) كتاب: الاستئذان، باب: بمن يبدأ في الكتاب.\n(^١) \"تحفة الأشراف\" ١٠/ ١٥٦.\n(^٢) عزاه المزي في \"تحفة الأشراف\" للنسائي ١٠/ ١٥٦.\n(^٣) \"المحلي\" ٨/ ١١٩.","vol":"10","page":599},{"text":"قال أبو زرعة: حسن الحديث، وسيأتي (متابع آخر له وشاهد (^١» وقال ابن التين: لم يسند البخاري إلى الليث، وقد أسنده عاصم بن علي، عن الليث، والبخاري حدث عن عاصم بن علي، ولعله لم يسمعه منه، أو لعله لم يتواطأ في روايته عن الليث، وإن كان قد رواه محمد بن رمح بن مهاجر أيضًا عن الليث.\nوروي من طريق آخر إلى أبي هريرة ذكره محمد بن سعدون العبدري بإسناده من حديث أبي عوانة عن عمر بن أبي سلمة عن أبيه عن أبي هريرة، فذكره، وقال الداودي: مثل قول الإسماعيلي السالف: حديث الخشبة ليس من هذا الباب في شيء.\nوقال أبو عبد الملك: إنما أدخله البخاري هنا لبيان أن كل ما ألقاه البحر جاز التقاطه ولا خمس فيه، كالعنبر إذا لم يعلم أنه من مال المسلمين، وأما إذا علم أنه منها فلا يجوز أخذه وإن مات أهل المركب عطشًا، أو لعله كان كاللقطة؛ لأن الرجل إنما أخذ خشبة على الإباحة لتملكها فوجد فيها المال ولو وقع هذا اليوم لكان كاللقطة؛ لأنه معلوم أن الله تعالى لا يخلق الدنانير المضروبة في الخشب، ونحا نحو ذَلِكَ ابن المنير فقال: موضع الاستشهاد إنما هو أخذ الخشبة على أنها حطب فدل على إباحة مثل ذَلِكَ مما يلفظه البحر، أما ما ينشأ فيه كالعنبر أو مما سبق فيه ملك وعطب وانقطع ملك صاحبه منه على اختلاف بين العلماء في تمليك هذا مطلقًا أو مفصلًا، وإذا جاء تمليك الخشبة وقد تقدم عليها ملك فتمليك نحو العنبر الذي لم يتقدم عليه ملك أولى (^٢).\n_________\n(^١) في (ج): منافع أخر وشواهد.\n(^٢) \"المتواري\" ص ١٢٩.","vol":"10","page":600},{"text":"وهذا أخذه من قول المهلب، وفي أخذ الرجل الخشبة حطبًا دلالة على أن ما يوجد في البحر من متاع البحر وغيره أنه لا شيء فيه، وهو لمن وجده حتى يستحق ما ليس من متاع البحر من الأموال كالدنانير والثياب، وشبه ذَلِكَ، فإذا استحق رد إلى مستحقه وما ليس له طالب، ولم يكن له كبير قيمة، وحكم بغلبة الظن بانقطاعه كان لمن وجده ينتفع به ولا يلزمه فيه تعريف، إلا أن يوجد فيه دليل يستدل به على مالكه كاسم رجل معلوم أو علامة فيجتهد فيه الفقهاء في أمر التعريف (^١).\nوفيه أيضًا فوائد أخر منها: أن الله تعالى يجازي أهل الإرفاق بالمال يحفظه عليهم مع الأجر المدخر لهم في الآخرة كما حفظه على المسلف حين رده الله إليه، وهذان فضلان كبيران لأهل المواساة والثقة بالله والحرص على أداء الأمانة.\nومنها: جواز ركوب البحر بأموال الناس والتجارة فيه وغير ذَلِكَ (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٥١.\n(^٢) ورد في هامش الأصل: ثم بلغ في العشرين كتبه مؤلفه.","vol":"10","page":601},{"text":"<span data-type='title' id=toc-1183>٦٦ - باب فِي الرِّكَازِ الخُمُسُ</span>\nوَقَالَ مَالِكٌ وَابْنُ إِدْرِيسَ: الرِّكَازُ دِفْنُ الجَاهِلِيَّةِ، فِي قَلِيلِهِ وَكَثِيرِهِ الخُمُسُ. وَلَيْسَ المَعْدِنُ بِرِكَازٍ، وَقَدْ قَالَ النَّبِيُّ - ﷺ - فِي المَعْدِنِ: \"جُبَارٌ، وَفِى الرِّكَازِ الخُمُسُ\". وَأَخَذَ عُمَرُ بْنُ عَبْدِ العَزِيزِ مِنَ المَعَادِنِ مِنْ كُلِّ مِائَتَيْنِ خَمْسَةً. وَقَالَ الحَسَنُ: مَا كَانَ مِنْ رِكَازٍ فِي أَرْضِ الحَرْبِ فَفِيهِ الخُمُسُ، وَمَا كَانَ مِنْ أَرْضِ السِّلْمِ فَفِيهِ الزَّكَاةُ، وَإِنْ وَجَدْتَ اللُّقَطَةَ فِي أَرْضِ العَدُوِّ فَعَرِّفْهَا، وَإِنْ كَانَتْ مِنَ العَدُوِّ فَفِيهَا الخُمُسُ. وَقَالَ بَعْضُ النَّاسِ: المَعْدِنُ رِكَازٌ مِثْلُ دِفْنِ الجَاهِلِيَّةِ؛ لأَنَّهُ يُقَالُ: أَرْكَزَ المَعْدِنُ. إِذَا خَرَجَ مِنْهُ شَيْءٌ. قِيلَ لَهُ: قَدْ يُقَالُ لِمَنْ وُهِبَ لَهُ شَيْءٌ، أَوْ رَبِحَ رِبْحًا كَثِيرًا، أَوْ كَثُرَ ثَمَرُهُ: أَرْكَزْتَ. ثُمَّ نَاقَضَ وَقَالَ: لَا بَأْسَ أَنْ يَكْتُمَهُ فَلَا يُؤَدِّيَ الخُمُسَ.\n\n١٤٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، وَعَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"العَجْمَاءُ جُبَارٌ، وَالبِئْرُ جُبَارٌ، وَالمَعْدِنُ جُبَارٌ، وَفِي الرِّكَازِ الخُمُسُ\". [٢٣٥٥، ٦٩١٢، ٦٩١٣ - مسلم: ١٧١ - فتح: ٣/ ٣٦٤]\nثم ساق حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"العَجْمَاءُ جُبَارٌ، وَالبِئْرُ جُبَارٌ، وَالمَعْدِنُ جُبَارٌ، وَفِي الرِّكَازِ الخُمُسُ\".\nالشرح:\nأما قول مالك فأخرجه البيهقي من حديث (ابن مسلمة) (^١) ثنا مالك\n_________\n(^١) كذا بالأصول، والصواب: ابن بكير. انظر: \"السنن الكبرى\" ٤/ ١٥٥.","vol":"10","page":602},{"text":"أنه سمع بعض أهل العلم يقولون في الركاز. إنما هو دفن الجاهلية ما لم يطلب بمال، ولم يتكلف فيه كبير عمل، فأما ما طلب بمال أوكلف فيه كبير عمل فأصيب مرة وأخطئ مرة فليس بركاز (^١)، ورواه أيضًا الشافعي في القديم عن مالك.\n(وابن إدريس) الظاهر أنه الإمام الشافعي المطلبي حيث قرنه بمالك، وكذا قال الحافظ المزي، ونقل ابن التين عن أبي ذر أنه يقال: ابن إدريس الشافعي، وقيل: هو عبد الله بن إدريس الأودي الكوفي، وهو أشبه.\nوأما قوله: (\"وَالمَعْدِنُ جُبَارٌ\"). فقد أسنده آخر الباب.\nوأثر عمر بن عبد العزيز أخرجه البيهقي من حديث قتادة أن عمر بن عبد العزيز جعل المعدن بمنزلة الركاز يؤخذ منه الخمس، ثم عقب بكتاب آخر فجعل فيه الزكاة، قال: وروينا عن عبد الله أبي بكر أن عمر بن عبد العزيز أخذ من المعادن من كل مائتي درهم خمسة دراهم. وعن أبي الزناد قال: جعل عمر بن عبد العزيز في المعادن أرباع العشور إلا أن تكون ركزة فإذا كانت ركزة ففيها الخمس (^٢).\nوأما أثر الحسن فأخرجه ابن أبي شيبة عن عباد بن العوام، عن هشام، عن الحسن قال: الركاز الكنز العادي وفيه الخمس (^٣).\nوحدثنا أبو معاوية عن عاصم، عن الحسن قال: إذا وجد الكنز في أرض العدو فيه الخمس، وإذا وجد في أرض العرب ففيه الزكاة (^٤).\n_________\n(^١) \"السنن الكبرى\" ٤/ ١٥٥.\n(^٢) \"السنن الكبرى\" ٤/ ١٥٢.\n(^٣) \"المصنف\" ٦/ ٤٣٨ (٣٢٦٩٥).\n(^٤) رواه ابن أبي شيبة ٢/ ٤٣٦ (١٠٧٧٧)، ٦/ ٤٣٧ (٣٢٦٨٦).","vol":"10","page":603},{"text":"قال ابن التين: وقول الحسن لم يتابع عليه، وقال مرة: أجمع أهل العلم على خلافه. وكذا قال ابن المنذر: لا خلاف بين العلماء أن في الركاز الخمس، ولا نعلم أحدًا خالف في ذَلِكَ إلا الحسن ففصل. قال غيره: وهو غلط؛ لأن الشارع لم يخص أرضًا دون أرض.\nوقوله: (وقال بعض الناس) هو: أبو حنيفة كما صرحوا به ومنهم ابن التين، قال: وذلك؛ لأن العلة التي ذكرها البخاري هي كالعلة المروية عن أبي حنيفة، ونقل ابن بطال عن أبي حنيفة والثوري والأوزاعي أن المعدن كالركاز (^١)، وفيه الخمس في قليله وكثيره على ظاهر قوله: \"وفي الركاز الخمس\" احتج أبو حنيفة بقول العرب: أركز الرجل إذا أصاب ركازًا وهو قطع من الذهب تخرج من المعادن، قاله في \"العين\" (^٢)، وألحق ابن سيده الفضة به (^٣)، وفي \"التهذيب\": قطعٌ عظامٌ كالجلاميد (^٤).\nوفي الترمذي أنه ما وُجد من دفن الجاهلية (^٥).\nوقال الزهري وأبو عبيد فيما حكاه ابن المنذر: إنه المال المدفون، وكذا المعدن وفيها الخمس. وفي \"الجامع\": ليس الركاز من الكنوز؛ لأن أصله ما ركز في الأرض إذا ثبت أصله، وأما المعدن فهو: شيء مركوز الأصل لا تنقطع مادته، والكنز متى استخرج انقطع؛ لأنه لا أصل له، ومن جعل الكنز ركازًا قال: هو من ركزت الرمح، سمي\n_________\n(^١) ورد بهامش الأصل: وسيأتي عن علي - ﵁ - وعن الزهري أيضًا مثل ذَلِكَ.\n(^٢) \"شرح ابن بطال\" ٣/ ٥٥٥ وانظر: \"العين\" ٥/ ٣٢٠.\n(^٣) \"المحكم\" ٦/ ٤٦٠.\n(^٤) \"تهذيب اللغة\" ٢/ ١٤٦٠.\n(^٥) \"سنن الترمذي\" عقب الرواية (١٣٧٧).","vol":"10","page":604},{"text":"بذلك؛ لأنه مركوز في الأرض. وأنكر بعضهم أن يكون الركاز المعدن، قال في \"المحكم\": المعدن منبت الجواهر (^١) من الحديد والفضة والذهب ونحوها؛ لأن أهلها يقيمون فيه لا يبرحون عنه شتاء ولا صيفًا، ومعدن كل شيء أصله من ذلك، قال الجوهري: وهو بكسر الدال (^٢)، وقال في \"المغيث\": هو مركز كل شيء (^٣).\nوما ألزمه البخاري أبا حنيفة حجة قاطعة كما قال ابن بطال (^٤)؛ لأنه لا يدل اشتراك المسميات في الأسماء على اشتراكها في المعاني والأحكام، إلا أن يوجب ذَلِكَ ما يجب التسليم له، وقد أجمعوا أن من وهب له مال أو كثر ربحه أو ثمره فإنما يلزمه في ذَلِكَ الزكاة خاصة على سببها، ولا يلزمه في شيء منه الخمس، وإن كان يقال فيه: أركز. كما يلزمه في الركاز الذي هو دفن الجاهلية إذا أصابه فاختلف الحكم وإن اتفقت التسمية، ومما يدل على ذَلِكَ حديث مالك، عن ربيعة، عن غير واحد (^٥) من علمائهم أن رسول الله - ﷺ - أقطع لبلال بن الحارث المعادن القبلية ولا يؤخذ منها إلى اليوم إلا الزكاة، فلما لم يؤخذ منها غير الزكاة في عهده وفي عصر الصحابة (دل) (^٦) على أن الذي يجب في المعادن هو الزكاة (^٧).\n_________\n(^١) \"المحكم\" ٢/ ١٤.\n(^٢) \"الصحاح\" ٦/ ٢١٦٢.\n(^٣) \"المجموع المغيث\" ٢/ ٤١٢.\n(^٤) \"شرح ابن بطال\" ٣/ ٥٥٥.\n(^٥) ورد في هامش الأصل ما نصه: بخط الشيخ في الهامش: معناه: عن ربيعة وغير واحد، كذا عنه ابن وضاح.\n(^٦) زيادة ليس في الأصول، والسياق يقتضيها ليستقيم المعنى.\n(^٧) وراه مالك ص ١٦٩، والشافعي في \"الأم\" ٢/ ٣٦، والبيهقي ٤/ ١٥٢، وأيضًا ٦/ ١٥١.","vol":"10","page":605},{"text":"وقول البخاري: (ثم ناقض فقال: لا بأس أن يكتمه ولا يؤدي منه الخمس). فالطحاوي حكى عن أبي حنيفة قال: من وجد ركازًا فلا بأس أن يعطي الخمس للمساكين وإن كان محتاجًا جاز له أن يأخذه لنفسه أي: متأولًا أن له حقًّا في بيت المال، وله نصيب في الفيء، فلذلك أجاز أن يأخذ الخمس لنفسه عوضًا من ذَلِكَ؛ لأن أبا حنيفة أسقط الخمس من المعدن بعد ما أوجبه فيه.\nوأما حديث أبي هريرة فأخرجه مسلم والأربعة (^١).\nوالكلام عليه من أوجه:\nأحدُها:\nالعجماء: البهيمة تنفلت من يد صاحبها وعجمها: عدم نطقها، والجبار: الهدر الذي لا شيء فيه، يريد إذا جنت لا غرامة فيه. وهو محمول على ما إذا أتلفت شيئًا بالنهار، أو انفلتت بالليل من غير تفريط من مالكها، أو أتلفت ولم يكن معها أحد، لكن الحديث محتمل لإرادة الجناية على الأبدان فقط، وهو أقرب إلى حقيقة الجرح، فإنه قد ثبت في بعض طرقه في مسلم (^٢) وفي البخاري في الديات: \"المعجماء جرحها جبار\" (^٣) وفي لفظ: \"عقلها جبار\" (^٤) وعلى كل تقدير فلم يقولوا بالعموم في إهدار كل متلف من بدن أو مال،\n_________\n(^١) \"صحيح مسلم\" (١٧١٠) كتاب: الحدود، باب: جرح العجماء والمعدن والبئر جبار، أبو داود (٤٥٩٣)، \"الترمذي\" ٦٤٢، \"النسائي\" ٥/ ٤٥ - ٤٦، \"ابن ماجه\" (٢٦٧٣).\n(^٢) \"صحيح مسلم\" (١٧١٠).\n(^٣) ستأتي برقم (٦٩١٢) باب: المعدن جبار والبئر جبار.\n(^٤) سيأتي برقم (٦٩١٣) كتاب: الديات، باب: العجماء جبار.","vol":"10","page":606},{"text":"والمراد بجرج العجماء إتلافها سواء كان بجرح أو بغيره. قال القاضي عياض: أجمع العلماء على أن جناية البهائم بالنهار لا ضمان فيها إذا لم يكن معها أحد، فإن كان معها راكب أو سائق أو قائد فجمهور العلماء على ضمان ما أتلفت (^١).\nوقال داود وأهل الظاهر: لا ضمان بكل حال كان برجل أو بمقدم؛ لأن الشارع جعل جرحها جبارًا، ولم يخص حالًا من حال إلا أن يحملها الذي هو معها على ذَلِكَ أو يقصده، فتكون حينئذ كالآلة، وكذا إذا تعدى في ربطها، أو إرسالها في موضع لا يجب ربطها أو إرسالها فيه، وأما من لم يقصد إلى ذَلِكَ فلا يضمن إلا الفاعل المقاصد.\nقال أصحابنا: وسواء كان إتلافها بيدها أو رجلها أو فمها ونحوه فإنه يجب ضمانه في مال الذي هو معها، سواء كان مالكها أو مستأجرًا أو مستعيرًا أو غاصبًا أو مودعًا أو وكيلًا أو غيره، إلا أن تتلف آدميًّا فتجب ديته على عاقلة الذي معها، والكفارة في ماله.\nوقال مالك والليث والأوزاعي: لا ضمان فيما إذا أصابت بيدها أو رجلها، ونقل ابن بزيزة عن أبي حنيفة أنه لا ضمان فيما لفحت برجلها دون يدها لإمكان التحفظ من اليد دون الرجل.\nقال: وتحصيل مذهب مالك أنه لا ضمان على راكبها ولا على سائسها إلا أن تؤثر أثرًا، أو يفعل بها فعلًا غير معتاد، أو يوقفها في موضع لم تجر العادة بإيقافها فيه، فهو حينئذ ضامن، أما إذا أتلفت بالنهار، وكانت معروفة بالإفساد، ولم يكن معها أحد فإن مالكها\n_________\n(^١) \"إكمال المعلم\" ٥/ ٥٥٣.","vol":"10","page":607},{"text":"يضمن؛ لأن عليه ربطها والحالة هذِه، وأما جنايتها بالليل فقال مالك: يضمن صاحبها ما أتلفته، وقال الشافعي وأصحابه: إن فرط في حفظها ضمن وإلا فلا. وقال أبو حنيفة: لا ضمان فيما رعته نهارًا.\nوقال الليث وسحنون: يضمن. وقد ورد حديث مرفوع في إتلافها بالليل دون النهار في المزارع وأنه يضمن -كما قاله مالك- أخرجه أبو داود والنسائي من حديث حرام بن محيصة عن البراء (^١)، ومن حديث حرام عن أبيه أن ناقة للبراء (^٢). وصحح ابن حبان الثاني (^٣) والحاكم الأول وقال: صحيح الإسناد (^٤).\nثانيها:\nالبئر مؤنثة مشتقة من بارت إذا حفرت، والمراد هنا: ما يحفره الإنسان حيث يجوز له، فما هلك فيها فهو هدر، وكذا إذا حفر بئرًا فانهارت على الحافر أيضًا، وأَبْعَدَ من قال: المراد بالبئر هنا البئر القديمة.\nثالثها:\nالمعدِن بكسر الدال: ما عدن فيه شيء من جواهر الأرض، سمي معدنًا لعدون ما أثبته الله فيه لإقامته وإقامة الناس فيه، أو لطول بقائه في الأرض (^٥)، ومعنى كونه جبارًا: أن من حفره في ملكه أو موات\n_________\n(^١) \"سنن أبي داود\" (٣٥٧٠)، \"السنن الكبرى\" ٣/ ٤١١ - ٤١٢ (٥٧٨٥).\n(^٢) رواه أبو داود (٣٥٦٩)، والنسائي في \"الكبرى\" ٣/ ٤١١ (٥٧٨٤).\n(^٣) \"صحيح ابن حبان\" ١٣/ ٣٥٤ - ٣٥٥ (٦٠٠٨).\n(^٤) \"المستدرك\" ٢/ ٤٧ - ٤٨، والحديث صححه الألباني في \"الإرواء\" (١٥٢٧) وانظر \"الصحيحة\" (٢٣٨).\n(^٥) انظر: \"الصحاح\" ٦/ ٢١٦٢، \"لسان العرب\" ٥/ ٢٨٤٣ - ٢٨٤٤.","vol":"10","page":608},{"text":"ومرّ به مارٌ أو استأجر أجيرًا يعمل فيه فوقع عليه فمات فلا شيء عليه، وسيأتي تكملة لما نحن فيه في كتاب الديات إن شاء الله وقدره.\nرابعها:\nالركاز بكسر الراء: المركوز أي: النابت أو المختفي، ومنه: ﴿أَوْ تَسْمَعُ لَهُمْ رِكْزًا﴾ [مريم: ٨٩] وهو في الشرع: الموجود الجاهلي عند جمهور العلماء، وقد سلف بسطه قريبًا، ومنهم مالك والشافعي وأحمد وإسحاق وأبو ثور، والحديث قال على المغايرة بينه وبين المعدن، وهو مذهب أهل الحجاز، ومذهب أهل العراق أنه المعدن كما سلف، والحديث يرد عليهم وفيه وجوب الخمس، وبه قال جميع العلماء، ولا أعلم أحدًا خالف فيه إلا الحسن، فإنه فصل كما سلف، ويصرف عندنا مصرف الزكاة لا لأهل الخمس على المشهور، وفاقًا لمالك، وخلافًا لأبي حنيفة.\nوفيه: أن الركاز لا يختص بالذهب والفضة لعمومه، وهو أحد قولي الشافعي، ونقله ابن المنذر عن جمهور العلماء، قال: وبه أقول، وأصحهما عنده اختصاصه بالنقد كالمعدن.\nوفيه: أنه لا فرق بين قليله وكثيره في وجوب الخمس لعموم الحديث، وهو أحد قوليه.\nقال ابن المنذر: وبه قال جل أهل العلم، وهو أولى، وأصحهما عنده اختصاصه بالنصاب، ونقل عن مالك وأحمد وداود وإسحاق، والأصح عند المالكية الأول، ونقل ابن التين عن ابن الجلاب أنه حكى فيه رواية بوجوب الخمس فيه وأخرى بمقابله قال: ويشبه أن يكون حد القليل ما دون النصاب، والكثير النصاب فما فوقه.","vol":"10","page":609},{"text":"وفيه: عدم اعتبار الحول في إخراج زكاته، وهو إجماع بخلاف المعدن -على رأي- للمشقة فيه.\nوفيه: إطلاق اعتبار الخمس فيه من غير اعتبار الأراضي، لكن الفقهاء فصلوا فيه كما أوضحته في \"شرح العمدة\" فراجعه منه (^١).\nتنبيهات:\nأحدها: قسم بعض الحنفية المعدن ثلاثة أقسام: بما يدرك بالنار ولا ينقطع، كالنورة والكحل والفيروز ونحوها، ومما يدرك بالنار وينطبع كالذهب والفضة والحديد والرصاص والنحاس، وما يكون مائعًا كالقار والنفط والملح المائي ونحوها، والوجوب يختص بالنوع الثاني دون الآخرين عند الحنفية وأوجبه أحمد في الجميع، ومالك والشافعي في الذهب والفضة خاصة (^٢).\nثانيها: أوجب الشافعي وأحمد في المعدن ربع العشر، وفي الركاز الخمس، وقال مالك في البدرة تصاب بغير كبير تعب: يجب فيها الخمس، وإن لحقته كلفة ففيه ربع العشر، وفي الكنز الخمس (^٣).\nوفي كتاب \"الأموال\" لابن زنجويه: عن علي أنه جعل المعدن ركازًا، وأوجب فيه الخمس (^٤)، ومثله عن الزهري (^٥)، وقد سلف حديث مالك عن ربيعة، قال ابن عبد البر: وهو عند سائر الرواة مرسل، وقد أسنده البزار من حديث الحارث بن بلال بن الحارث،\n_________\n(^١) راجع \"الإعلام بفوائد عمدة الأحكام\" ٥/ ٦٠ - ٧٠.\n(^٢) \"المبسوط\" ٢/ ٢١١، \"عيون المجالس\" ٢/ ٥٤٨، \"الأم\" ٢/ ٣٦، \"المغني\" ٤/ ٢٤٤.\n(^٣) \"المدونة\" ٢/ ٢٤٧، \"الأم\" ٢/ ٣٧، \"المغني\" ٤/ ٢٣٢، ٢٣٩.\n(^٤) \"الأموال\" ٢/ ٧٤٣.\n(^٥) المصدر السابق ٢/ ٧٤٥.","vol":"10","page":610},{"text":"عن أبيه (^١)، ورواه أبو سبرة المدني، عن مطرف، عن مالك، عن محمد بن علقمة، عن أبيه عن بلال مثله (^٢)، ولم يتابع أبو سبرة عليه، ورواه كثير بن عبد الله بن عمرو بن عوف، عن أبيه عن جده مرفوعًا، وهذا في أبي داود (^٣) وكثير مجمع على ضعفه، وإسناد ربيعة فيه صالح حسن (^٤).\nقُلْتُ: وأخرجه الحاكم من حديث بلال، عن أبيه، ثم قال: صحيح الإسناد، ولعله علم حال الحارث (^٥).\nثالثها: قال ابن حزم: كل من عدا عليه حيوان من بعير أو فرس أو بغل وشبهها، فلم يقدر على دفعه عن نفسه إلا بقتله فقتله، فلا ضمان عليه فيه، وهو قول مالك والشافعي وداود وقال الحنفيون: يضمن؛ واحتجوا بحديث: \"العجماء جرحها جبار\"، وبخبر رويناه عن عبد الكريم: أن إنسانًا عدا عليه فحل ليقتله فضربه بالسيف فقتله، فأغرمه أبو بكر الصديق إياه وقال: هو بهيمة لا يعقل وعن علي نحوه، ومن طريق عبد الرزاق، عن معمر، عن همام، عن أبي هريرة قال: من أصاب العجماء غرم (^٦). ومن طريق الثوري عن الأسود بن قيس عن أشياخ لهم أن غلامًا لهم دخل دار زيد بن صوحان فضربته ناقة لزيد فقتلته، فعمد أولياء الغلام المقتول فقتلوها فأبطل عمر دم الغلام، وأغرم والد الغلام ثمن الناقة، وعن شريح مثله، قال: وحديث العجماء في غاية الصحة وبه نقول، ولا حجة لهم فيه؛ لأنه\n_________\n(^١) \"مسند البزار\" ٨/ ٣٢٢ (٣٣٩٥).\n(^٢) \"الموطأ\" ص ١٦٩ - ١٧٠.\n(^٣) أبو داود (٣٠٦٢). والحديث صححه الألباني في \"صحيح أبي داود\" (٢٦٩٢).\n(^٤) \"التمهيد\" ٣/ ٢٣٦ - ٢٣٨.\n(^٥) \"المستدرك\" ١/ ٤٠٤.\n(^٦) \"مصنف عبد الرزاق\" ١٠/ ٦٧ (١٨٣٧٨).","vol":"10","page":611},{"text":"ليس فيه غير أن ما جرحته العجماء لا يغرم، وليس فيه غيره، وهو حجة عليهم في تضمينهم السائق والراكب والقائد ما أصابت العجماء مما لم يحملها عليه، وأما الرواية عن أبي بكر وعلي فمنقطعة (^١).\nرابعها: قال ابن حبيب: الركاز: دفن الجاهلية خاصة، والكنز: دفن الإسلام، فدفن الإسلام فيه التعريف، ودفن الجاهلية فيه الخمس، وما فيه لمن وجده مطلقًا، وجده في أرض العرب أو غيرها، أو صلح، قاله جماعة من أصحاب مالك، ورواه ابن وهب عن علي وعمر بن عبد العزيز ومكحول والليث.\nقال: وهو قول أبي حنيفة والشافعي، وعن مالك أنه فرق بين أرض العنوة والصلح في ذَلِكَ فقال: من أصابه في الأول فليس لمن وجده، وفيه الخمس وأربعة أخماسه لمن افتتحها، ولورثتهم بعدهم ويتصدق به عنهم إن لم يعرفوا، وقد رد عمر السفطين الذين وجدوا بعد الفتح، وسكنى البلاد، ومن أصابه في الثاني فهو كله لهم، لا خمس فيه، إذا عرف أنه من أموالهم، وإن عرف أنه ليس من أموال أهل تلك الذمة، ولم يرثه عنهم أهل هذِه الذمة فهو لمن وجده، وكذلك إن وجد رجل في دار صلح ممن صالح عليها فهو لرب الدار لا شيء فيه؛ لأن من تملك شيئًا من أرض الصلح ملك ما تحتها.\nوقال سحنون: وإن لم يعرف عنوة أو صلحًا فهو لمن أصابه بعد أن يخمسه.\nقال الأبهري: إنما جعل في الركاز الخمس؛ لأنه مال كافر لم يملكه مسلم فأنزل واجده بمنزلة القائم من مال الكافر، وكان له أربعة أخماسه.\n_________\n(^١) \"المحلي\" ٨/ ١٤٥ بتصرف.","vol":"10","page":612},{"text":"وقال الطحاوي: لا فرق بين أرض العنوة والصلح؛ لأن الغانمين لم يملكوا الركاز، كأن من ملك أرض العرب لا يملك ما فيها من الركاز، وهو للواجد دون المالك بإجماع (^١)، فوجب رد ما اختلفوا فيه من أرض الصلح إلى ما أجمعوا عليه من أرض العرب، واختلف قول مالك فيما وجد من دفنهم سوى العين من جوهر وحديد ونحاس ومسك وغيره، قال: ليس بركاز، ثم رجع فقال: له حكمه وأخذ ابن القاسم بالأول، وهو أبين كما قاله ابن أبي زيد؛ لأنه لا خمس فيما أوجب عليه، وإنما أخذ من الذهب والفضة؛ لأنه الركاز نفسه الذي جاء فيه النص.\nوقال مطرف وغيره: إنه ركاز إلا النحاس والرصاص ومن جعل ذَلِكَ كله ركازًا شبَّهه بالغنيمة يؤخذ منها الخمس، سواء كانت عينًا أو عرضًا، ونقل ابن التين القولين عن مالك، ثم قال: واختار أبو محمد عدم تخميسه، وقال القاضي أبو محمد: الصحيح أنه يخمس.\nواختلفوا في من وجد ركازًا في منزل اشتراه، فروي عن علي بن زياد، عن مالك أنه لرب الدار دون من أصابه، وفيه الخمس. وهو قول أبي حنيفة ومحمد، وقال ابن نافع: هو لمن وجده دون صاحب المنزل. وهو قول الثوري وأبي يوسف، قال مالك: لما كان ما يخرج من المعدن يعتمل وينبت كالزرع كان مثله في تعجيل زكاته يوم حصاده، ولا يسقط الدين زكاة المعدن كالزرع، وما كان في المعدن من الندرة تؤخذ بغير تعب ولا عمل فهو ركاز، وفيه الخمس.\nونقل ابن بطال عن الشافعي أنه اختلف قوله في الندرة توجد فيه فمرة قال: فيها الخمس كقول مالك، ومرة قال: فيها الزكاة ربع العشر على\n_________\n(^١) \"مختصر اختلاف العلماء\" ١/ ٤٦٠.","vol":"10","page":613},{"text":"كل حال (^١)، وهل يصرف هذا الخمس مصرفه أو مصرف الزكاة؟ قال ابن القصار بالثاني كالعشر ونصف العشر، قال عبد الحق: والمذهب خلافه.\nقال ابن حبيب: والشركاء في المعدن كالواحد، والعبد كالحر، والذمي كالمسلم، والمديان كمن لا دين عليه. وقال المغيرة وسحنون: فيه الزكاة كسائر الزكاوات، ولا زكاة على أحد ممن ذكر.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٥٥.","vol":"10","page":614},{"text":"<span data-type='title' id=toc-1184>٦٧ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَالعَامِلِينَ عَلَيْهَا﴾ [التوبة: ٦٠] وَمُحَاسَبَةِ المُصَدِّقِينَ مَعَ الإِمَامِ</span>.\n١٥٠٠ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ - ﵁ - قَالَ: اسْتَعْمَلَ رَسُولُ اللهِ - ﷺ - رَجُلًا مِنَ الأَسْدِ عَلَى صَدَقَاتِ بَنِي سُلَيْمٍ يُدْعَى: ابْنَ اللُّتْبِيَّةِ، فَلَمَّا جَاءَ حَاسَبَهُ. [انظر: ٩٢٥ - مسلم: ١٨٣٢ - فتح: ٣/ ٣٦٥]\nذكر فيه حديث أبي حميد الساعدي: اسْتَعْمَلَ رَسُولُ اللهِ - ﷺ - رَجُلًا مِنَ الأَزد عَلَى صَدَقَاتِ بَنِي سُلَيْمِ يُدْعَى: ابن اللُّتْبِيَّةِ، فَلَمَّا جَاءَ حَاسَبَهُ.\nهذا الحديث سلف طرف منه في الجمعة في باب: أما بعد (^١)، وإن البخاري كرره في مواضع (^٢).\nوابن اللُّتْبِيَّة (^٣) بضم اللام ويقال فيه: ابن الأتبية أيضًا واسمه فيما ذكره أبو منصور الباوردي في كتابه: عبد الله. وقال ابن دريد: بنو لُتب بطن من الأزد اللتب: الاشتداد وهو اللصوق أيضًا.\nفإذا تقرر ذَلِكَ: فالعلماء متفقون على أن العامل عليها: هم السعاة\n_________\n(^١) برقم (٩٢٥).\n(^٢) سيأتي برقم (٢٥٩٧) كتاب: الهبة، باب: من لم يقبل الهدية لعلة، وبرقم (٦٦٣٦) كتاب: الأيمان والنذور، باب: كيف كانت يمين النبي - ﷺ -، وبرقم (٦٩٧٩) كتاب: الحيل باب: احتيال العامل ليهدى له.\n(^٣) في هامش الأصل ما نصه: اللتْبيَّة بضم اللام وإسكان المثناة فوق. ويقال فيه: بفتح المثناة المذكورة، ويقال: ابن الأتبية بالهمز. وإسكان المثناة فوق، قال الشيخ محيي الدين في \"التهذيب\" وليسا بصحيحين، والصواب ما قدمته يعني به الضبط الأول، وكذلك يشعر كلام صاحب \"المطالع\". قال في \"المطالع\": واسمه عبد الله، وقال الذهبي في \"التجريد\": اسمه عبد الله.","vol":"10","page":615},{"text":"المتولون لقبض الصدقة، وأنهم لا يستحقون على قبضها جزاءً منها معلومًا سُبعا أو ثُمنا، وإنما له أجرة عمله على حسب اجتهاد الإمام.\nودلت الآية على أن لمن شغل بشيء من أعمال المسلمين أخذ الرزق على عمله ذَلِكَ كالولاة والقضاة وشبههم، وسيأتي قول من كره ذَلِكَ من السلف في باب: رزق الحكام (^١) إن شاء الله تعالى.\nوفيه من الفقه: جواز محاسبة المؤتمن، وأن المحاسبة تصحح أمانته، وهو أصل فعل عمر في مقاسمة العمال، وإنما فعل ذَلِكَ لما رأى ما قالوه من كثرة الأرباح، وعلم أن ذَلِكَ من أجل سلطانهم، وسلطانهم إنما كان بالمسلمين، فرأى مقاسمة أموالهم نظرًا لهم واقتداء بقوله - ﵇ -: \"أولا جَلَسَ فِي بَيْتِ أَبِيهِ وأُمَّهِ، فَيرى أيُهْدى لَهُ شيءٌ أَمْ لَا؟! \" (^٢).\nومعناه أنه لولا الإمارة لم يهد إليه شيء، وهذا اجتهاد من عمر، وإنما أخذ منهم ما أخذ لبيت مال المسلمين لا لنفسه.\nوفيه أيضًا: أن العالم إذا رأى متاولًا أخطأ في تأويله خطأً يعم الناس ضرره، أن يعلم الناس كافة بموضع خطئه، ويعرفهم بالحجة القاطعة لتأويله، كما فعل الشارع بابن اللتبية في خطبته للناس كما أسلفناه في الجمعة. وتوبيخ المخطئ وتقديم (الأدون) (^٣) إلى الإمارة والأمانة والعمل، وثمَّ من هو أعلى منه وأفقر؛ لأنه - ﵇ - قدم ابن اللتبية، وثم من صحابته من هو أفضل منه.\n_________\n(^١) برقم (٧١٦٣ - ٧١٦٤) كتاب: الأحكام.\n(^٢) سيأتي برقم (٢٥٩٧) من حديث أبي حميد الساعدي.\n(^٣) في الأصل: الأدنونت. والمثبت من (ج).","vol":"10","page":616},{"text":"<span data-type='title' id=toc-1185>٦٨ - باب اسْتِعْمَالِ إِبِلِ الصَّدَقَةِ وَأَلْبَانِهَا لأَبْنَاءِ السَّبِيلِ</span>\n١٥٠١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - أَنَّ نَاسًا مِنْ عُرَيْنَةَ اجْتَوَوُا المَدِينَةَ، فَرَخَّصَ لَهُمْ رَسُولُ اللهِ - ﷺ - أَنْ يَأْتُوا إِبِلَ الصَّدَقَةِ فَيَشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا، فَقَتَلُوا الرَّاعِيَ وَاسْتَاقُوا الذَّوْدَ، فَأَرْسَلَ رَسُولُ اللهِ - ﷺ - فَأُتِيَ بِهِمْ، فَقَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ، وَتَرَكَهُمْ بِالحَرَّةِ يَعَضُّونَ الحِجَارَةَ. تَابَعَهُ أَبُو قِلَابَةَ وَحُمَيْدٌ وَثَابِتٌ عَنْ أَنَسٍ. [انظر: ٢٣٣ - فتح: ٣/ ٣٦٦]\nذكر حديث أنس في العُرنيين، ثم قال: تَابَعَهُ أَبُو قِلَابَةَ وَثَابِتٌ وَحُمَيْدٌ، عَنْ أَنَسٍ.\nوقد سلف في الطهارة في باب أبوال الإبل (^١).\nوغرضه هنا -والله أعلم- إثباته وضع الصدقات في صنف واحد ممن ذكر في آية الصدقة، وقد سلف ما فيه.\nقال ابن بطال: والحجة في هذا الحديث قاطعة؛ لأنه - ﵇ - أفرد أبناء السبيل بالانتفاع بإبل الصدقة وألبانها دون غيرهم (^٢).\nقُلْتُ: جواب هذا أن للإمام أن يعطي زكاة واحد لواحد إذا رآه -كما أسلفته هناك- وأباحها لهم؛ لأنهم أبناء سبيل.\nوكره العرنيون المدينة لما أصابهم من الداء في أجوافهم.\nوفيه: إقامة الحد في حرم المدينة كما قال ابن التين، قال: وقوله: (يعضون الحجارة). هو بالفتح -يعني: بفتح العين- لأن أصله عضِض مثل مس يمس قال: وفيه لغة بضم العين، والقرآن مثل الأول: ﴿وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ﴾ [الفرقان: ٢٧].\n_________\n(^١) برقم (٢٣٣) كتاب: الوضوء.\n(^٢) \"شرح ابن بطال\" ٣/ ٥٥٨.","vol":"10","page":617},{"text":"<span data-type='title' id=toc-1186>٦٩ - باب وَسْمِ الإِمَامِ إِبِلَ الصَّدَقَةِ بِيَدِهِ</span>\n١٥٠٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا الوَلِيدُ، حَدَّثَنَا أَبُو عَمْرٍو الأَوْزَاعِيُّ، حَدَّثَنِي إِسْحَاقُ بْنُ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: غَدَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - بِعَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ لِيُحَنِّكَهُ، فَوَافَيْتُهُ فِي يَدِهِ المِيسَمُ يَسِمُ إِبِلَ الصَّدَقَةِ. [٥٤٧٠، ٥٥٤٢، ٥٨٢٤ - مَسلم ٢١١٩ (١١٢) - فتح: ٣/ ٣٦٦]\nذكر فيه حديث أنس: غَدَوْتُ إِلَى رَسُولِ الله - ﷺ - بِعَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ ليُحَنِّكَهُ (^١)، فَوَافَيْتُهُ فِي يَدِهِ المِيسَمُ يَسِمُ إبلَ الصَّدَقَةِ.\nالشرح:\nهذا الحديث سلف قطعة منه في الجنائز لما توفي أبو عمير بن أبي طلحة في باب: من لم يظهر حزنه عند المصيبة (^٢) وفي لفظ: فإذا هو في مربد الغنم يسمها (^٣) قال شعبة: وأكثر علمي أنه قال: \"في آذانها\"، وأخرجه مسلم أيضًا في اللباس (^٤)، وفي رواية لأحمد وابن ماجه: \"يسم غنمًا في آذانها\" (^٥).\nوالميسم مفعل بكسر الميم وفتح السين المهملة: الآلة، والاسم منه: الوسم؛ لأن ياءه واو إلا أنها لما سكنت وكسر ما قبلها قلبت ياء. قال عياض: كذا ضبطناه بالمهملة، وقال بعضهم: بالمعجمة\n_________\n(^١) ورد بهامش الأصل ما نصه: يقال بتشديد النون وتخفيفها حكاهما الهروي. قاله في \"المطالع\".\n(^٢) سلف برقم (١٣٠١).\n(^٣) رواه مسلم (٢١١٩) كتاب: اللباس والزينة، باب: جواز وسم الحيوان غير الآدمي في غير الوجه …\n(^٤) \"صحيح مسلم\" (٢١١٩).\n(^٥) \"سنن ابن ماجه\" (٣٥٦٥)، و\"مسند أحمد\" ٣/ ١٦٩، ١٧١، ٢٥٩.","vol":"10","page":618},{"text":"أيضًا، وبعضهم فرق فقال: بالمهملة في الوجه، وبالمعجمة في سائر الجسد (^١)، وفي \"الجامع\": الميسم: الحديدة التي يوسم بها، والجمع: مواسم.\nوأما أحكامه وفوائده:\nففيه: أنه - ﷺ - كان يحنك أولاد الأنصار بتمرة يمضغها فيجعلها في حنك الطفل يمصها؛ فيكون أول ما يدخل جوفه ريق رسول الله - ﷺ -، والتمر.\nوالصبي: محنك ومحنوك أيضًا، وعبد الله هذا حملت به أمه في ليلة موت أخيه كما سلف هناك.\nوفيه: وسم إبل الصدقة، وكذا الجزية، وهو ما عقد له الباب، وفعله الصحابة والتابعون أيضًا والحكمة فيه تمييزها من المِلك وليردها من أخذها ولا يلتقطها، وليعرفها متصدقها فلا يشتريها بعد؛ لئلا يكون عائدًا في صدقته، والغنم ملحق بها كما سلف وكذا البقر.\nولا يسم في الوجه فملعون فاعله، كما أخرجه مسلم من حديث جابر (^٢). ويسم من البغال والحمير جاعرتيها ومن الغنم آذانها، ووسم عمر بن عبد العزيز الخيل التي حمل عليها في سبيل الله في أفخاذها (^٣) وروي أنه - ﵇ - أمر بوسم الإبل في أفخاذها، في إسناده نظر (^٤).\nأما وسم الآدمي فحرام.\n_________\n(^١) \"إكمال المعلم\" ٦/ ٦٤٥.\n(^٢) مسلم (٢١١٦ - ٢١١٧).\n(^٣) رواه عنه سعيد بن منصور في \"سننه\" ٢/ ١٧٠ (٢٤٤٧)، وبنحوه البيهقي ٧/ ٣٦.\n(^٤) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٤٥٥ (١٢٥٦)، وابن قانع في \"المعجم\" ١/ ١٥٥، والطبراني ٢/ ٢٨٣ (٢١٧٩)، والدارقطني في \"المؤتلف =","vol":"10","page":619},{"text":"ْوفيه: أن النهي عن المثلة وتعذيب الحيوان مخصوص بهذا، وهذا ألم لا يجحف به.\nوفيه: أن للإمام أن يتناول ذَلِكَ بنفسه.\nوفيه: أن للإمام أن يتخذ ميسمًا لخيله ولخيل السبيل، وليس للناس أن يتخذوا مثل خاتمه وميسمه لينفرد السلطان بعلامة لا يشارك فيها، قاله المهلب.\nوفيه: قصد الطفل أهل الخير والصلاح للتحنيك والدعاء بالبركة، وتلك كانت عادة الناس بأبنائهم في زمن رسول الله - ﷺ - تبركًا بريقه ودعوته ويده.\nفرع:\nيستحب أن يكتب في ماشية الزكاة زكاة أو صدقة بإجماع الصحابة، كما نقله ابن الصباغ.\nخاتمة:\nانفرد أبو حنيفة فقال: إن الوسم مكروه؛ لأنه تعذيب ومثلة، وقد نهي عن ذَلِكَ، حجة الجمهور هذا الحديث، وغيره من الأحاديث، وأن الشارع باشر فعله.\n_________\n= والمختلف\" ٤/ ١٨٧٤ - ١٨٧٥، وأبو نعيم في \"المعرفة\" ٢/ ٦١٥ (١٦٦٦) والبيهقي ٧/ ٣٦.\nقال الحافظ في \"الإصابة\" ١/ ٢٤٦ قال ابن السكن: لا أعلم له رواية غيره وإسناده غير معروف وقال الهيثمي في \"المجمع\" ٨/ ١٠٩: رواه الطبراني، وفيه من لم أعرفهم.","vol":"10","page":620},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-1187>٧٠ - باب: (^١) فَرْضِ صَدَقَةِ الفِطْرِ</span>\nوَرَأَى أَبُو العَالِيَةِ وَعَطَاءٌ وَابْنُ سِيرِينَ صَدَقَةَ الفِطْرِ فَرِيضَةً.\n\n١٥٠٣ - حَدَّثَنَا يَحْيَى بْنُ مُحَمَّدِ بْنِ السَّكَنِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَهْضَمٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عُمَرَ بْنِ نَافِعٍ، عَنْ أَبِيهِ عَنِ ابْنِ عُمَرَ ﵄ قَالَ: فَرَضَ رَسُولُ اللهِ - ﷺ - زَكَاةَ الفِطْرِ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ عَلَى العَبْدِ وَالحُرِّ، وَالذَّكَرِ وَالأُنْثَى، وَالصَّغِيرِ وَالكَبِيرِ مِنَ المُسْلِمِينَ، وَأَمَرَ بِهَا أَنْ تُؤَدَّى قَبْلَ خُرُوجِ النَّاسِ إِلَى الصَّلَاةِ. [١٥٠٤، ١٥٠٧، ١٥٠٩، ١٥١١، ١٥١٢ - مسلم: ٩٨٤، ٩٨٦ - فتح: ٣/ ٣٦٧]\nثم ذكر حديث عُمَرَ بْنِ نَافِعٍ، عَنْ أَبِيهِ، عَنِ ابن عُمَرَ قال: فَرَضَ رَسُولُ اللهِ - ﷺ - زَكَاةَ الفِطْرِ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ عَلَى العَبْدِ وَالحُرِّ، وَالذَّكَرِ وَالأُنْثَى، وَالصَّغِيرِ وَالكَبِيرِ مِنَ المُسْلِمِينَ، وَأَمَرَ بِهَا أَنْ تُؤَدى قَبْلَ خُرُوجِ النَّاسِ إلى الصَّلَاةِ.\nالشرح:\nأما أثر أبي العالية وابن سيرين فأخرجهما ابن أبي شيبة من حديث وكيع، عن سفيان، عن عاصم، عن أبي العالية- يعني: رفيعا وابن سيرين أنهما قالا: صدقة الفطر فريضة (^٢).\nوأما أثر عطاء فحكاه البيهقي (^٣)، وحكاه ابن حزم عن أبي قلابة (^٤)، وبه قال جمهور العلماء، وحكى فيه ابن المنذر وغيره الإجماع (^٥) عملًا\n_________\n(^١) ليست في الأصول.\n(^٢) \"المصنف\" ٢/ ٤٣٥ (١٠٧٥٧).\n(^٣) \"السنن الكبرى\" ٤/ ١٥٩.\n(^٤) \"المحلى\" ٦/ ١١٩.\n(^٥) \"الإجماع\" ص ٥٥.","vol":"10","page":621},{"text":"بقول الراوي: (فرض)، (أمر) ثم لم ينه عنه، فبقي فرضًا لازمًا وفي \"صحيح الحاكم\" وصحح إسناده من حديث ابن عباس أن رسول الله - ﷺ - أمر صارخًا ببطن مكة ينادي: \"إن صدقة الفطر حق واجب على كل مسلم\" (^١).\nوفي الدارقطني من حديث علي: \"هي على كل مسلم\" (^٢) وهو الصحيح عندنا والمشهور عند المالكية. وحكى أصحاب داود خلافًا فيها.\nوحديث قيس بن عبادة: كنا نصوم عاشوراء ونؤدي زكاة الفطر، فلما نزل رمضان ونزلت الزكاة لم نؤمر به، ولم ننه عنه، ونحن نفعله، رواه أبو داود والحاكم وقال: صحيح على شرط الشيخين (^٣).\nلا يدل على سقوط فرضها؛ لأن نزول فرض لا يوجب سقوط آخر لا يقال: على (^٤) بمعنى (عن)؛ لأن الموجب عليه غير الموجب عنه.\nوسماها أبو حنيفة واجبة على قاعدته في الفرق بين الواجب والفرض، قيل: وخالف أصله فجعل زكاة الخيل فريضة، والتجارة فريضة، والخلاف فيه أظهر من هذا، فالإجماع إذن على وجوبها، وإن اختلفوا في تسميتها، وأغرب من قال بأنها نسخت بالزكاة، قاله\n_________\n(^١) \"المستدرك\" ١/ ٤١٠.\n(^٢) \"سنن الدارقطني\" ٢/ ١٣٨.\n(^٣) قلت: بل رواه النسائي ٥/ ٤٩، وابن ماجه (١٨٢٨)، والحاكم ١/ ٤١٠، من حديث قيس بن سعد بن عبادة.\nوصححه ابن خزيمة (٢٣٩٤)، وقال الحافظ في \"الفتح\" ٣/ ٢٦٧: إسناده صحيح رجاله رجال الصحيح، إلا أبا عمار الراوي له عن قيس بن سعد، وقد وثقه وابن معين.\n(^٤) في هامش الأصل: يعني في الحديث الذي ساقه البخاري.","vol":"10","page":622},{"text":"بعض أهل العراق، وتأول قول الراوي: (فرض) أي: قدر كما في قوله: ﴿فَرِيضَةً مِنَ اللهِ﴾ [التوبة: ٦٠] بعد آيات الصدقات، وجعلها مالك وغيره داخلة في آية الزكاة، ومن جعلها خارجة عنها يرده قوله: \"أمرت أن آخذ صدقة الفطر من أغنيائكم\" فصدقة الفطر تجب على غير الأغنياء، والإجماع قائم على لزومها عن الزوجة والخادم وولده الفقراء، ولا زكاة عليهم، فكأنها خارجة عن ذَلِكَ، وعند أبي حنيفة: لا تسمى زكاة، والحديث يرده.\nواختلف العلماء في وجوبها على الفقير، ومشهور مذهب مالك وجوبها على من عنده قوت يومه معها. وقيل: على من لا تجحف به.\nوقيل: إنما تجب على من لا يحل له أخذها وقيل: آخذ الزكاة قال ابن وهب: ومن وجد من يسلفه فليستسلف، وخالفه ابن حبيب، وعن مالك: إذا أدى الفقير زكاة الفطر فلا أرى أن يأخذ منها، ثم رجع فأجازه عند الحاجة (^١).\nوقال الشافعي: إذا فضل عن قوته وقوت ممونه مقدار زكاة الفطر، وهو قول أحمد، وقال أبو حنيفة وأصحابه: ليس على من يحل له أخذها حتَّى يملك مائتي درهم (^٢)، واحتج بقوله - ﵇ -: \"أمرتُ أنْ آخذَ الصَّدقةَ مِنْ أغنيائكُم، وأردّها في فقرائِكُم\" وهذا فقير، فوجب صرفها إليه، ولا تؤخذ منه، وقال: \"خيرُ الصَّدقةِ ما كانَ عن ظهرِ غِنى\" (^٣)، فنفاها عن الفقير، حجة الأول: إطلاق الأحاديث ولم يخص من له نصاب،\n_________\n(^١) \"المدونة\" ٢/ ٢٨٩، \"النوادر والزيادات\" ٢/ ٢٠٣ - ٢٠٤، \"عيون المجالس\" ٢/ ٥٦٨\n(^٢) \"المبسوط\" ٣/ ١٠٢، \"الأم\" ٢/ ٥٤، \"المغني\" ٤/ ٣٠٧.\n(^٣) سلف من حديث حكيم بن حزام برقم (١٤٢٧) باب: لا صدقة إلا عن ظهر غنى.","vol":"10","page":623},{"text":"وقال: \"أغنُوهم عن طوافِ هذا اليوم\" (^١) والمخاطب غني بفوت يومه، ولم يفرق بين أن يكون المأمور غنيًا أو فقيرًا، وأيضًا فإن زكاة الفطر حق في المال لا يزداد بزيادة المال، ولا يفتقر إلى نصاب أصله الكفارة، وفي \"فضائل رمضان\" لابن شاهين، وقال: غريب جيد الإسناد من حديث جرير مرفوعًا: \"شهر رمضان معلق بين السماء والأرض فلا يرفع إلى الله -﷿- إلا بزكاة الفطر\" (^٢)، وروينا عن وكيع بن الجراح: صدقة الفطر لرمضان كسجدتي السهو للصلاة لجبر النقصان.\n_________\n(^١) رواه الدارقطني ٢/ ١٥٣، والبيهقي ٤/ ١٧٥ من طريق أبي معشر عن نافع عن ابن عمر.\nوأشار البيهقي إلى تضعيفه بأبي معشر وضعفه ابن حزم في \"المحلى\" ٦/ ١٢١، والنووي في \"المجموع\" ٦/ ٨٥، والمصنف في \"البدر المنير\" ٥/ ٦٢٠ - ٦٢١، والحافظ في \"الفتح\" ٣/ ٣٧٥، وفي \"بلوغ المرام\" (٦٤٨)، والألباني في \"الإرواء\" (٨٤٤).\n(^٢) قلت: كذا عزاه المنذري في \"الترغيب والترهيب\" ٢/ ٩٧ (١٦٥٣) ويبدو -والله أعلم- أن المصنف قد تبعه في هذا العزو، قال العلامة الألباني ﵀: في ثبوت هذا النص في كتاب ابن شاهين المذكور نظر؛ فإني قد راجعت \"فضائل رمضان\" له في نسخة خطية جيدة في المكتبة الظاهرية بدمشق فلم أجد الحديث فيه مطلقًا.\nثم عزا الحديث إلى أحمد بن عيس المقدسي في \"فضائل جرير\" ونقل عنه أنه قال: رواه أبو حفص بن شاهين. فلعل ابن شاهين ذكر ذلك في غير \"فضائل رمضان\" أو في نسخة أخرى منه، فيها زيادات على التي وقفت عليها. اهـ \"الضعيفة\" ١/ ١١٧ - ١١٨.\nقلت: لعله في \"الترغيب والترهيب\" لابن شاهين؛ هذا عزاه السيوطي في \"الجامع الصغير\" (٤٩٢٥)، والهندي في \"كنز العمال \" ٨/ ٤٦٦ (٢٣٦٨٧)، ٨/ ٥٥١ (٢٤١٢٤)، والحديث رواه ابن الجوزي في \"العلل المتناهية\" ٢/ ٨ (٨٢٤) وقال: حديث لا يصح. وضعفه الألباني في \"الضعيفة\" (٤٣).","vol":"10","page":624},{"text":"فائدة:\nالمشهور أنها فرضت في السنة الثانية من الهجرة عام فرض رمضان، وهل وجبت لعموم آي الزكاة أم لغيرها؟ وذلك الغير هل هو الكتاب، وهو قوله تعالى: ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤)﴾ [الأعلى: ١٤] أو السنة؟ فيه خلاف لأصحابنا، حكاه الماوردي (^١).\nوأما حديث ابن عمر فأخرجه البخاري هنا، وترجم عليه بعده باب: صدقة الفطر على العبد وغيره من المسلمين (^٢).\nثم ساقه من حديث مالك، عن نافع، عن ابن عمر به، وترجم عليه بعدُ باب: صدقة الفطر صاعًا من تمر، ثم ساقه من حديث الليث، عن نافع عنه: أمر رسول الله - ﷺ - بزكاة الفطر صاعًا من تمر أو صاعًا من شعير قال عبد الله: فجعل الناس عدله مدَّين من حنطة (^٣) ثم ترجم عليه بعدُ بابُ: الصدقة قبل العيد، ثم ساقه من حديث موسى بن عقبة، عن نافع، عن ابن عمر أن رسول الله - ﷺ - أمر بزكاة الفطر قبل خروج الناس إلى الصلاة (^٤).\nثم ترجم عليه بعدُ باب: صدقة الفطر على الحر والمملوك من حديث حماد بن زيد عن أيوب عن نافع عنه (^٥).\nثم ترجم عليه بعدُ باب: صدقة الفطر على الصغير والكبير، ثم ساقه من حديث يحيى، عن عبيد الله، عن نافع، عن ابن عمر (^٦)، وهو حديث\n_________\n(^١) \"الحاوي\" ٣/ ٣٤٨.\n(^٢) سيأتي برقم (١٥٠٤).\n(^٣) سيأتي برقم (١٥٠٧).\n(^٤) سيأتي برقم (١٥٠٩).\n(^٥) سيأتي برقم (١٥٠٩).\n(^٦) سيأتي برقم (١٥١٢).","vol":"10","page":625},{"text":"صحيح أخرجه مسلم والأربعة (^١)، وأخرجه البيهقي من حديث مسدد عن يحيى، وقال: عن الصغير والكبير قال: وكذا قاله عباس النرسي، عن يحيى (^٢). ولم ينفرد مالك بقوله في الحديث: \"من المسلمين\" كما قاله أبو قلابة عبد الملك بن محمد، والترمذي وغيرهما (^٣) بل تابعه عليها جماعات بعضها في البخاري وبعضها في مسلم وبعضها في غيرهما.\nوقد أوضحت الكل في تخريجي لأحاديث الرافعي (^٤) و\"المقنع في علوم الحديث\" (^٥) فراجعه من ثم، فإن بعضهم ذكر اثنين من ذَلِكَ وأهمل الباقي، ولو انفرد به مالك لكان حجة عند أهل العلم، فكيف ولم ينفرد به؟ وهناك: من تابعه عمر بن نافع في الباب، الضحاك بن عثمان في مسلم، عبيد الله بن عمر صحح الحاكم إسناده (^٦)، وقال أحمد في رواية صالح: والعمل عليه. وعبد الله بن عمر في الدارقطني (^٧)، وابن الجارود في \"منتقاه\". وكثير (^٨) بن فرقد، وصححه الحاكم على شرط الشيخين. والمعلى بن إسماعيل في الدارقطني، وصححه\n_________\n(^١) \"صحيح المسلم\" (٩٨٤) كتاب: الزكاة، باب: زكاة الفطر على المسلمين من التمر والشعير، \"سنن أبي داود\" (١٦١١، ١٦١٣ - ١٦١٤)، \"سنن الترمذي\" (٦٧٥)، \"سنن النسائي\" ٥/ ٥٠، \"سنن ابن ماجه\" (١٨٢٥ - ١٨٢٦).\n(^٢) \"السنن الكبرى\" ٤/ ١٦٠.\n(^٣) \"سنن الترمذي\" (٦٧٦). وورد في هامش الأصل ما نصه: وقد رواه الترمذي في \"العلل\" آخر كتابه ولم يصرح بتفرد مالك بها مطلقًا كما قاله ابن الصلاح.\n(^٤) \"البدر المنير\" ٥/ ٦١٤ - ٦١٨.\n(^٥) \"المقنع\" ١/ ١٩٦ - ٢٠٨.\n(^٦) \"المستدرك\" ١/ ٤١٠.\n(^٧) \"سنن الدارقطني\" ٢/ ١٣٩.\n(^٨) ورد في هامش الأصل ما نصه: وأخرج متابعا كثير الدارقطني وقتيبة أيضًا.","vol":"10","page":626},{"text":"ابن حبان (^١)، وأيوب في \"صحيح ابن خزيمة\" (^٢).\nوقال ابن عبد البر: رواه حماد بن زيد والمحفوظ من روايته ورواية غيره (^٣): صدقتها، ويونس بن يزيد عند الطحاوي في \"مشكله\" (^٤) من حديث يحيى بن أيوب عنه، وابن أبي ليلى في الدارقطني (^٥).\nوفيه رد على قول ابن عبد البر أن ابن أبي ليلى رواه عن نافع بدونها، ويحيى بن سعيد، وموسى بن عقبة، وأيوب بن موسى في البيهقي (^٦). فهؤلاء اثنا عشر تابعوه فلله الحمد.\nومن ضعيف الباب عند الدارقطني من حديث ابن عباس: \"يهودي أو نصراني نصف صاعٍ من برٍّ، أو صاع من تمر، أو صاع من شَعير\" ومن حديث ابن عمر مثَله (^٧)، وللطحاوي في \"المشكل\" عن أبي هريرة بإسناد فيه ابن لهيعة أنه كان يخرجها عن كل إنسان يعول ولو كان نصرانيًّا (^٨).\nوللدارقطني من حديث عمرو بن شعيب، عن أبيه، عن جده:\n_________\n(^١) \"صحيح ابن حبان\" ٨/ ٩٤ - ٩٥.\n(^٢) \"صحيح ابن خزيمة\" ٤/ ٨١ (٢٣٩٣).\n(^٣) \"التمهيد\" ٧/ ١١٩ - ١٢٠.\n(^٤) \"مشكل الآثار\" ٩/ ٢١ (٣٣٩٨).\n(^٥) \"سنن الدارقطني\" ٢/ ١٣٩.\n(^٦) قال الحافظ في \"الفتح\" ٣/ ٣٧٠: وذكر شيخنا سراج الدين ابن الملقن في شرحه تبعًا لمغلطاي أن البيهقي أخرجه من طريق أيوب بن موسى، وموسى بن عقبة، ويحيى بن سعيد، ثلاثتهم عن نافع، وفيه الزيادة، وقد تتبعت تصانيف البيهقي فلم أجد فيها هذِه الزيادة من رواية أحد من هؤلاء الثلاثة. انتهى.\n(^٧) \"سنن الدارقطني\" ٢/ ١٥٠، وقال: سلام الطويل متروك الحديث ولم يسنده غيره.\n(^٨) رواه الطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٣/ ١٠٣ (١٥٤٥)، ٣/ ١٢١ (١٥٧٤).","vol":"10","page":627},{"text":"\"مدان من قمح أو صاع مما سواه من الطعام\" (^١). وقال الترمذي: حسن غريب (^٢).\nومن حديث كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده: \"أو صاع من زبيب، أو صاع من أقط\" وأخرجه ابن خزيمة في \"صحيحه\" (^٣)، ومن حديث جابر: \"مُدّان من قمحٍ أو صاع من تمرٍ أو شعيرٍ\" (^٤).\nوللحاكم في \"تاريخه\" من حديث مالك بن أوس بن الحدثان، عن أبيه مرفوعًا: \"أعطوا صدقةَ الفطرِ صاعًا من طعام\" ثم قال: وطعامهم يومئذ الحنطة والشعير والزبيب والأقط. وله في \"مستدركه\"، وقال: صحيح على شرط الشيخين (^٥).\nولابن خزيمة في \"صحيحه\" أيضًا عن أسماء أنهم كانوا يخرجون زكاة الفطر في عهد رسول الله - ﷺ - بالمد الذي يقتات به أهل البيت، أو الصالح الذي يقتاتون به ينقل ذَلِكَ أهل المدينة كلهم (^٦).\nإذا تقرر ذَلِكَ فالكلام في مواضع:\nالأول:\nأضيفت هذِه الزكاة إلى الفطر؛ لأنها تجب بالفطر من رمضان وزكاة\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٤١.\n(^٢) \"سنن الترمذي\" عقب الرواية (٦٧٤).\n(^٣) \"صحيح ابن خزيمة\" ٤/ ٨٧.\n(^٤) رواه عبد الرزاق ٣/ ٣١٥ (٥٧٧٢) باب: زكاة الفطر والدارقطني: ٢/ ١٥١ كتاب: زكاة الفطر.\n(^٥) \"المستدرك\" ١/ ٤١٠.\n(^٦) \"صحيح ابن خزيمة\" ٨٤/ ٤ (٢٤٠١) باب: ذكر الدليل على أن زكاة رمضان بصاع النبي - ﷺ - ....","vol":"10","page":628},{"text":"الفطرة أي: الخلقة، قال الله تعالى: ﴿فِطْرَتَ اللهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ [الروم: ٣٠] فكأنه يريد: الصدقة عن البدن والنفس، شرعت تزكية للنفس وتطهيرًا لها وتنمية لعملها، فيزول الرفث واللغو ولإغناء الفقراء.\nالثاني:\nمتى تجب؟ عندنا ثلاثة أقوال: أصحها بأول ليلة العيد. وثانيها: بطلوع الفجر. وثالثها: بهما. وعند المالكية أربعة أقوال: مشهورها: ليلة الفطر، وطلوع الفجر يومه، وطلوع الشمس، وما بين الغروبين (^١)، وفائدته فيمن ولد أو مات أو أسلم أو بيع فيما بين ذَلِكَ.\nوعبارة ابن بزيزة: تجب بالغروب. وقيل: بطلوع فجر يوم الفطر، وقيل: تجب وجوبًا موسعًا بين الوقتين المذكورين وعند الحنفية: تجب وقت طلوع الفجر الثاني من يوم الفطر (^٢) ومعرفة وقت أدائها يوم الفطر من أوله إلى آخره، وبعده يجب القضاء عند بعضهم، والأصح عندهم أن تكون أداء وتجب وجوبًا موسعًا، وفي \"الذخيرة\": لا يسقط بالتأخير ولا بالافتقار بعد وجوبها، وقال عبد الملك المالكي: آخر وقتها زوال يوم الفطر (^٣).\nالثالث:\nاختلف في تقديمها، فعندنا: يجوز في كل رمضان. وقيل: وقبله.\nوقيل: بطلوع فجر أول رمضان وعن أبي حنيفة: يجوز لسنة وسنتين.\nوعن خلف بن أيوب: تجوز لشهر.\nوفي \"الذخيرة\": لا تجوز بأكثر من يوم أو يومين كمذهب أحمد (^٤).\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٣٠٧.\n(^٢) \"بدائع الصنائع\" ٢/ ٧٤.\n(^٣) انظر \"الذخيرة\" ٣/ ١٥٧ - ١٦٠.\n(^٤) الموضع السابق.","vol":"10","page":629},{"text":"وقيل: بنصف الشهر كتعجيل أذان الفجر من نصف الليل. وقال الحسن بن زياد: يجوز تعجيلها قبل وقت وجوبها. وعند المالكية في جواز تقديمها بيوم إلى ثلاثة حكايته قولين.\nالرابع:\nصاع رسول الله - ﷺ - خمسة أرطال وثلث بالبغدادي تقريبًا، وذهب أبو حنيفة إلى أنه ثمانية أرطال، وفيه حديث في الدارقطني من حديث أنس (^١) وعائشة (^٢) وهما ضعيفان، ورجع أبو يوسف إلى الأول وهو قول الشافعي والجمهور.\nالخامس:\nجنس المخرج: القوت المعشر، وهو: البر والشعير والتمر\nوالزبيب، وما أشبهها، بعضها بالنص وبعضها بالقياس بجامع القوت، وأبعد من قال: لا يجزئ البر ولا الزبيب ولا يلتفت إليه، والمنصوص عليه في حديث ابن عمر الذي ذكرناه: التمر والشعير.\nوفي حديث أبي سعيد فيه: الأقط يأتي، والزبيب يأتي أيضًا (^٣)، وفي أبي داود: الحنطة ثم قال: وليس بمحفوظ (^٤). وقال الحاكم: صحيح (^٥)، وكذا ابن حبان قال: وهي تفسر الطعام فيه (^٦).\nوفي الحاكم: السلت. ثم صححه (^٧)، وخالفه ابن عبد البر، قال\n_________\n(^١) \"سنن الدارقطني\" ١/ ٩٤، ٢/ ١٥٣.\n(^٢) \"سنن الدارقطني\" ٢/ ١٢٨.\n(^٣) سيأتي برقم (١٥٠٦) باب: صدقة الفطر صاعًا من تمر.\n(^٤) \"سنن أبي داود\" (١٦١٦).\n(^٥) \"المستدرك\" ١/ ٤١٠ - ٤١١.\n(^٦) \"صحيح ابن حبان\" ٨/ ٩٦ (٣٣٠٣).\n(^٧) \"المستدرك\" ١/ ٤٠٩.","vol":"10","page":630},{"text":"أبو داود: ووَهِم سفيان بن عيينة في ذكره الدقيق (^١) والمشهور عند المالكية إجزاء القطاني والتين والسويق واللحم واللبن، وفي الدقيق يزكى به قولان لهم، والجمهور على إجزاء الأقط، وبه قال مالك خلافًا للحسن، وانفرد أبو حنيفة بإجزاء القيمة.\nالسادس:\nأجمع العلماء كما قال أبو عمر على أن الشعير والتمر لا يجزئ من أحدهما إلا صاع كامل.\nالسابع:\nضابط من يؤدي عند الشافعي كما سلف والجمهور: من ملك فاضلًا عن قوته وقوت عياله يوم العيد. واعتبر أبو حنيفة النصاب. وقال سفيان: من له خمسون درهمًا وجبت عليه، وقال بعضهم: من له أربعون، ومشهور مذهب مالك وجوبها على من عنده قوت يومه معها، وقيل: إنما تجب على من لا يجحف به إخراجها، وقيل غير ذَلِكَ مما أسلفناه.\nوقوله: (على العبد) تعلق به داود في وجوبها عليه، وأن السيد يجب عليه أن يمكنه من كسبه كما يمكنه مق صلاة الفرض، ومذهب الجماعة وجوبها على السيد حتَّى لو كان للتجارة، وهو مذهب مالك والليث والأوزاعي والشافعي وإسحاق وابن المنذر وقال عطاء والنخعي والثوري والحنفيون: إذا كان للتجارة لا تلزمه فطرته.\nفرع:\nلا تجب على المكاتب عند الجمهور، وعن مالك قولان: قيل: في كسبه، وقيل: يخرجها سيده، وهو خلاف للشافعية أيضًا، ولا يجب\n_________\n(^١) \"سنن أبي داود\" عقب الرواية (١٦١٨).","vol":"10","page":631},{"text":"على السيد عند أبي حنيفة والشافعي وأحمد، وقال ميمون بن مهران وعطاء وأبو ثور: يؤدي عنه سيده. وكان ابن عمر له مكاتب لا يؤدي عنه، وفي رواية مكاتبان أخرجهما البيهقي (^١).\nالثامن:\nضابط من يؤدي عنه كل من وجبت عليه نفقته، هذا هو الأصل الممهد ويستثنى منه مسائل محل بسطها كتب الفروع، فالزوج تجب نفقة الزوجة عليه وكذا فطرتها وفاقًا لمالك في أصح قوليه وإسحاق، وخالف أبو حنيفة والثوري وابن المنذر عملًا بقوله: على كل ذكر وأنثى.\nحجة الأول: حديث ابن عمر: أنه - ﵇ - أمر بصدقة الفطر عن الصغير والكبير، الحر والعبد ممن تمونون. أخرجه البيهقي من هذا الوجه (^٢) والشافعي عن إبراهيم بن محمد عن جعفر بن محمد، عن أبيه (^٣)، والدارقطني من حديث علي بن موسى الرضا، عن أبيه، عن جده، عن آبائه (^٤). ورواه حاتم بن إسماعيل عن جعفر بن محمد عن أبيه عن علي، كلهم رفعوه (^٥).\nوانفرد داود فقال: لا يخرج أحد زكاة الفطر عن أحد غيره لا ولد، ولا غيره. وظاهر الحديث وجوب إخراجها عمن ذكر وإن كان لفظة (على) تقتضي الوجوب عليهم، تفهم (^٦) ظاهرًا، واختلف أصحابنا هل\n_________\n(^١) \"السنن الكبرى\" ٤/ ١٦١.\n(^٢) \"السنن الكبرى\" ٤/ ١٦١، وقال إسناده غير قوي، وقال الذهبي في \"المهذب\" ٣/ ١٥٢٢ (٦٧٥٧) إسناده لين.\n(^٣) \"مسند الشافعي\" ١/ ٢٥١ (٦٧٦).\n(^٤) \"سنن الدارقطني\" ٢/ ١٤٠.\n(^٥) رواه البيهقي ٤/ ١٦١.\n(^٦) كلمة غير واضحة بالأصل، ولعل ما أثبتناه يوافق السياق.","vol":"10","page":632},{"text":"وجبت على المخرج أصالة أو تحملًا؟ والأصح ثانيهما.\nفرع:\nيخرج عن البادي كالحاضر خلافًا للزهري ومن وافقه في اختصاصها بالحاضرة وأهل القرى.\nالتاسع:\nالجمهور على وجوبها على الصغير وإن كان يتيمًا، خلافًا لمحمد بن الحسن وزفر، وإن كان له مال كما حكاه عنهما ابن بزيزة قالا: فإن أخرجها عنه ضمن. وأصل مذهب مالك وجوب الزكاة على اليتيم مطلقًا، وفي \"الهداية\" للحنفية: يخرج عن أولاده الصغار، فإن كان لهم مال أدى من مالهم عند أبي حنيفة وأبي يوسف خلافًا لمحمد، وقال الحسن فيما حكاه ابن بزيزة: هي على الأب فإن أعطاها من مال الابن فهو ضامن، قال: والجمهور أنها غير واجبة على الجنين، ومن شواذ الأقوال وجوبها عنه، روينا ذَلِكَ عن عثمان بن عفان وسليمان بن يسار.\nقُلْتُ: وبه قال أحمد، وفي \"المصنف\": حَدَّثَنَا عبد الوهاب الثقفي، عن أيوب، عن أبي قلابة قال: كانوا يعطون حتَّى عن الحمل (^١).\nقال ابن بزيزة: وقال قوم من سلف العلماء: إذا كمل الجنين في بطن أمه مائة وعشرين يومًا قبل انصداع الفجر من ليلة الفطر وجب إخراجها عنه، كأنه اعتمد على حديث ابن مسعود: \"إن خلق أحدكم يجمع في بطن أمه أربعين يومًا\" (^٢).\n_________\n(^١) \"المصنف\" ٢/ ٤٣٢ (١٠٧٣٨).\n(^٢) سيأتي برقم (٣٢٠٨) كتاب: بدء الخلق، باب: ذكر الملائكة.","vol":"10","page":633},{"text":"العاشر:\nقوله: (من المسلمين) أخذ بها الشافعي ومالك وأحمد وأبو ثور وابن المنذر، وقبلهم سعيد بن المسيب والحسن فقالوا: لا تؤدى إلا عن مسلم؛ لأنها طهرة وبركة. والكافر ليس من أهلها.\nوقال أبو حنيفة وإسحاق وجماعة من السلف، منهم النخعي ومجاهد وسعيد بن جبير والثوري وسائر الكوفيين: يجب على السيد إخراج الفطرة عن عبده الكافر.\nوتأول الطحاوي قوله: (من المسلمين) على أن المراد بالمسلمين: السادة دون العبيد، وما أبعده (^١)، وقد أسلفنا أن مالكًا لم ينفرد بها، وأبعد بعضهم فقال: إنها زيادة مضطربة وقد خولف فيها نافع عن ابن عمر، وقول ابن بزيزة: لا شك أنها زيادة مضطربة من جهة الإسناد والمعنى؛ لأن ابن عمر راويه كان من مذهبه إخراج الزكاة عن العبد الكافر، والراوي إذا خالف ما روى كان تضعيفًا لروايته، كذا قال علماؤنا. عجيب فلا اضطراب، والعبرة عند الجمهور بما روى لا بما رأى، وغير ابن عمر رواها أيضًا كما سلف، ولعل ما أعطاه ابن عمر عنهم كان تطوعًا وممن قال: يؤدي عن عبيده الكفار: عطاء، أخرجه ابن أبي شيبة بإسناد جيد (^٢).\n_________\n(^١) ورد بهامش الأصل: قوله: وما أبعده. بل ما أقربه؛ لأن العبيد لا يملكون شيئًّا، ولا يجب عليهم شيء عند جماهير الأئمة، إلى وصفهم بالإسلام الذي هو مناط التكليف، والأحاديث عامة على الإطلاق الشامل للمسلمين من العبيد وغيرهم، وقد صرح بذلك في بعض الأحاديث.\n(^٢) \"المصنف\" ٢/ ٣٩٩ (١٠٣٧٥).","vol":"10","page":634},{"text":"وأخرج أيضًا بسنده عن إسماعيل بن عياش ثنا عمرو بن المهاجر، عن عمر بن عبد العزيز قال: يعطي الرجل عن مملوكه ولو كان نصرانيًّا زكاة الفطر (^١). والأصح عندنا أنه لا يلزم المسلم فطرة العبد والقريب والزوجة الكفار.\nالحادي عشر:\nقوله: (وأمر بها أن تؤدى قبل خروج الناس إلى الصلاة). قيس أن ذَلِكَ هو السنة، والبدار بها أول النهار أولى، وروي عن ابن عباس وابن عمر وعطاء (^٢)، وهو قول مالك والكوفيين.\nقال سعيد بن المسيب وعمر بن عبد العزيز في قوله تعالى: ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤) وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (١٥)﴾ [الأعلى:١٤، ١٥] قال: هي صدقة الفطر (^٣)، وقال ابن مسعود: من إذا خرج إلى الصلاة تصدق بشيء (^٤).\nوقال عطاء: الصدقات كلها (^٥). وقال ابن عباس: تزكى من الشرك (^٦).\nوقال: معناه قد أفلح من قال لا إله إلا الله.\nوتأخيرها عن الصلاة مكروه عند أبي الطيب تارك للأفضل عند البندنيجي من أصحابنا غير مجزئ عند بعض العلماء حكاه ابن التين، ويحرم تأخيرها عن يومه.\nوقد ورد في الدارقطني والبيهقي من حديث ابن عمر مرفوعًا:\n_________\n(^١) \"المصنف\" ٢/ ٣٩٩ (١٠٣٧٣).\n(^٢) رواه عنهم ابن أبي شيبة ٢/ ٣٩٥ (١٠٣٢٣ - ١٠٣٢٤).\n(^٣) \"السنن الكبرى\" للبيهقي ٤/ ١٥٩ عن سعيد، ٤/ ١٧٥ عن عمر.\n(^٤) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٤١٨ (١٩٢٤١).\n(^٥) رواه ابن أبي شيبة ٣/ ٣٢١ (٥٧٩٦).\n(^٦) رواه الطبري في \"تفسيره\" ١٢/ ٥٤٦ (٣٦٩٨٤).","vol":"10","page":635},{"text":"\"أغنوهم عن الطلب في هذا اليوم\" (^١) ويلزمه قضاؤها مع ذلك لإخراجها عن الوقت، نعم لو أخرت لانتظار قريب أو جار لم أكرهه كما قالوه في زكاة المال ما لم يخرج الوقت.\nوقيل لأحمد فيما حكاه في \"المغني\": إن أخرجها ولم يعطها؟ قال: نعم، إذا أعدها لقوم. وحكاه ابن المنذر أيضًا عن أحمد قال: واتباع السنة أولى. ولو تلف المؤدى عنه قبل إمكان الأداء، فالأصح بقاء الوجوب بخلاف تلف المال قبله على الأصح، كزكاة المال. وقال ابن المواز: لو هلكت ضمنها.\nوروى ابن عمر أنه - ﵇ - كان إذا انصرف من الصلاة قسمها بينهم، وعن ابن سيرين والنخعي الرخصة في تأخيرها عن يوم العيد، وقال أحمد: أرجو أن لا يكون به بأس. وصح من حديث ابن عباس: فرض رسول الله - ﷺ - زكاة الفطر طهرة للصائم من اللغو والرفث، وطعمة للمساكين، من أداها قبل الصلاة فهي زكاة مقبولة، ومن أداها بعد الصلاة فهي صدقة من الصدقات. رواه أبو داود وابن ماجه والحاكم وقال: صحيح على شرط البخاري (^٢).\n_________\n(^١) تقدم تخريجه قريبًا.\n(^٢) \"سنن أبي داود\" (١٦٠٩)، \"سنن ابن ماجه\" (١٨٢٧)، \"المستدرك\" ١/ ٤٠٩، وحسنه الألباني في \"صحيح أبي داود\" (١٤٢٧).","vol":"10","page":636},{"text":"<span data-type='title' id=toc-1188>٧١ - باب صَدَقَةِ الفِطْرِ عَلَى العَبْدِ وَغَيْرِهِ مِنَ المُسْلِمِينَ</span>\n١٥٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - فَرَضَ زَكَاةَ الفِطْرِ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ، عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ، ذَكَرٍ أَوْ أُنْثَى، مِنَ المُسْلِمِينَ. [انظر: ١٥٠٣ - مسلم: ٩٨٤، ٩٨٦ - فتح: ٣/ ٣٦٩]\nذكر فيه حديث ابن عمر، وقد سلفَ، وادعى ابن بطال أن ظاهره إيراد لزومها على العبد (^١)، وقد سلف ما فيه.\n_________\n(^١) \"شرح ابن بطال\" ٣/ ٥٦٣.","vol":"10","page":637},{"text":"<span data-type='title' id=toc-1189>٧٢ - باب صدقة الفطر صَاعٍ مِنْ شَعِيرٍ</span>\n١٥٠٥ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي سَعِيدٍ - ﵁ - قَالَ: كُنَّا نُطْعِمُ الصَّدَقَةَ صَاعًا مِنْ شَعِيرٍ. [١٥٠٦، ١٥٠٨، ١٥١٠ - مسلم: ٩٨٥ - فتح: ٣/ ٣٧١]\nذكر فيه حديث سفيان عن زيد بن أسلم عن عِيَاضِ بْنِ عَبْدِ اللهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ عن أبي سعيد: كُنَّا نُطْعِمُ الصَّدَقَةَ صَاعًا مِنْ شَعِيرٍ.\nهذا الحديث كرره في الباب، أخرجه مرة من حديث سفيان، عن زيد، ومرة عن مالك عن زيد، ومرة عن أبي عمرو وحفص بن ميسرة، وكل ذلك يأتي، وأخرجه مسلم والأربعة (^١)، وإجزاء الشعير مُجمع عليه.\n_________\n(^١) مسلم (٩٨٥)، أبو داود (١٦١٨، ١٦١٦)، الترمذي (٦٧٣)، النسائي ٥/ ٥١ - ٥٢، ابن ماجه (١٨٢٩).","vol":"10","page":638},{"text":"<span data-type='title' id=toc-1190>٧٣ - باب صَدَقَةِ الفِطْرِ صَاعًا مِنْ طَعَامٍ</span>\n١٥٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ العَامِرِيِّ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - يَقُولُ كُنَّا نُخْرِجُ زَكَاةَ الفِطْرِ صَاعًا مِنْ طَعَامٍ، أَوْ صَاعًا مِنْ شَعِيرٍ، أَوْ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ أَقِطٍ، أَوْ صَاعًا مِنْ زَبِيبٍ. [انظر: ١٥٠٥ - مسلم: ٩٨٥ - فتح: ٣/ ٣٧١]\nذكر فيه حديث مَالِك، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عِيَاضِ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ يَقُولُ: كُنَّا نُخْرِجُ زَكَاةَ الفِطْرِ صَاعًا مِنْ طَعَامٍ، أَوْ صَاعًا مِنْ شَعِيرٍ، أَوْ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ أَقِطٍ، أَوْ صَاعًا مِنْ زَبِيبٍ.\nهذا الحديث أخرجه مسلم والأربعة أيضًا (^١)، وهو ملحق بالمسند عند المحققين من الأصوليين؛ لأن هذا لا يخفي عنه - ﷺ -، ولا يذكره الصحابي في معرض الاحتجاج إلا وهو مرفوع، وفي مسلم: كنا نخرج إذ كان فينا رسول الله - ﷺ - زكاة الفطر فذكره فصرح برفعه، والطعام هنا البر كما سلف والأقط بفتح الهمزة وكسر القاف ويجوز إسكان القاف مع فتح الهمزة وكسرها (^٢) كنظائره وهو لبن يابس غير منزوع الزبد.\nوفيه: إجزاء الأقط، وهو قول الجمهور كما سلف وطَعنُ ابن حزم في الحديث لا يقبل كما أوضحته في \"تخريج أحاديث الوسيط\" فراجعه منه.\nولا فرق في إجزائه بين أهل الحاضرة والبادية، وعنده -أعني: ابن\n_________\n(^١) تقدم تخريجه في الحديث السالف.\n(^٢) ورد بهامش الأصل: وذكر في القاموس أيضًا: أقَطَ، وأقُط، وأقِطِ، وأقُطْ، فهي سبع لغات.","vol":"10","page":639},{"text":"حزم- لا يجزئ إلا التمر والشعير خاصة قال: لا يخرج في زكاة الفطر إلا التمر والشعير خاصة (^١)، ورد الأحاديث التي فيها زيادة على هذين الجنسين فقال: احتجوا بأخبار فاسدة لا تصح، منها: حديث أبي سعيد هذا، ومنها حديث ثعلبة بن صُعير عن أبيه: \"صاعًا من بر (^٢) \"، ثم ضعفه بالنعمان بن راشد واضطرابه.\nوقد رواه مرة فلم يذكر البر، وذكر التمر والشعير، وهو أحسن حديث في الباب، ولا يحتج به لجهالة عبد الله بن ثعلبة بن صعير، ثم ادعى أنه ليس له صحبة، وهو غريب فقد ذكره في الصحابة أبو عمر (^٣) وغيره، وروى عنه سعد بن إبراهيم وغيره، فلا جهالة إذن، ثم روي من طريق عمرو بن شعيب وفيه: \"مدان من حنطة\n_________\n(^١) \"المحلى\" ٦/ ١١٨.\n(^٢) رواه أبو داود (١٦١٩) باب: من روى نصف صاع من قمح، وأحمد ٥/ ٤٣٢، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٤٥١ (٦٢٨)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٤٥، والدارقطني ٢/ ١٤٧ - ١٤٨، والبيهقي ٤/ ١٦٧، وابن الأثير في \"أسد الغابة\" ١/ ٢٨٩ (٦٠٤). روي هذا الحديث على اختلاف في اسم صحابيه، لذا قال الحافظ في \"الدراية\" ١/ ٢٦٩: وحاصله الاختلاف في اسم صحابيه، فمنهم من قال: عبد الله بن ثعلبة، فقيل عبد الله بن ثعلبة بن صُعير، وقيل: ابن أبي صُعير، وقيل: ثعلبة، وقيل: ثعلبة بن عبد الله بن أبي صُعير.\nانظر: \"أسد الغابة\" ١/ ٢٨٨ - ٢٨٩ (٦٠٤)، \"تهذيب الكمال\" ٤/ ٣٩٤ - ٣٩٥ (٨٤٣)، \"تهذيب الكمال\" ١/ ٢٧٢، \"تقريب التهذيب\" ص ١٣٤ (٨٤٢).\nضعفه الألباني من طريق النعمان بن راشد، وقال: والنعمان بن راشد فيه ضعف، لكنه صححه من طريق آخر في \"السلسلة الصحيحة\" ٣/ ١٧٠ - ١٧٢ (١١٧٧).\nوضعفه أيضًا في \"ضعيف أبي داود\" برقم (٢٨٧) قائلًا: إسناده ضعيف؛ لسوء حفظ النعمان بن راشد، والشطر الأول منه قد توبع عليه ولذلك أوردته في \"الصحيحة\".\n(^٣) \"الاستيعاب\" ٣/ ١٢ (١٤٩٦).","vol":"10","page":640},{"text":"أو صاع مما سوى ذَلِكَ من الطعام\"، ثم قال: وهذا مرسل (^١).\nقُلْتُ: ووصله الدارقطني، عن أبيه، عن جده، وكذا الترمذي، وقال: حسن غريب (^٢).\n_________\n(^١) \"المحلي\" ٦/ ١٢١.\n(^٢) \"سنن الترمذي\" (٦٧٤)، \"سنن الدارقطني\" ٢/ ١٤١، وضعفه الألباني في \"ضعيف الترمذي\" (١٠٧).","vol":"10","page":641},{"text":"<span data-type='title' id=toc-1191>٧٤ - باب صَدَقَةِ الفِطْرِ صَاعًا مِنْ تَمْرٍ</span>\n١٥٠٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ قَالَ: أَمَرَ النَّبِيُّ - ﷺ - بِزَكَاةِ الفِطْرِ، صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ. قَالَ عَبْدُ اللهِ - ﵁ -: فَجَعَلَ النَّاسُ عِدْلَهُ مُدَّيْنِ مِنْ حِنْطَةٍ. [انظر: ١٥٠٣ - مسلم: ٩٨٤ - فتح: ٣/ ٣٧١]\nذكر فيه حديث ابن عمر: أَمَرَ النَّبِيُّ - ﷺ - بِزَكَاةِ الفِطْرِ، صَاعًا مِنْ تَمْرِ، أَوْ صَاعًا مِنْ شَعِيرٍ. وقَالَ عَبْدُ الله: فَجَعَلَ النَّاسُ عِدْلَهُ مُدَّيْنِ مِنْ حِنْطَةٍ.\nوقد سلف، والذي عدل بذلك هو معاوية كما ستعلمه في الباب بعده لا كبار الصحابة كما قال ابن بطال (^١).\nوقال ابن عبد البر: روي أن عمر هو فاعل ذَلِكَ، وقيل: كان في زمن معاوية ولئن كان كذلك فكان إذ ذاك الصحابة متوافرين، ولا يجوز عليهم الغلط في مثل ذَلِكَ (^٢)، ولم يقل به معاوية في كل بُرٍّ، وإنما قاله في سمراء الشام؛ لما فيها من الريع، كما نبه عليه القاضي (^٣)، وأخذ به أبو حنيفة والثوري وجماعة من السلف من الصحابة والتابعين أنه يخرج نصف صاع بر؛ لأحاديث فيه ضعيفة، وأنكرها مالك (^٤).\nقال ابن المنذر: وروي عن أبي بكر وعثمان ولا يثبت عنهما، وروي عن علي وابن عباس وابن مسعود وجابر وأبى هريرة وابن الزبير ومعاوية وأسماء، وبه قال سعيد بن المسيب وعطاء وطاوس ومجاهد وعمر بن\n_________\n(^١) انظر: \"شرح ابن بطال\" ٣/ ٥٦٥.\n(^٢) \"التمهيد\" ٤/ ١٣٦.\n(^٣) \"إكمال المعلم\" ٣/ ٤٨٢.\n(^٤) \"المبسوط\" ٣/ ١٠١.","vol":"10","page":642},{"text":"عبد العزيز، وروي ذَلِكَ عن سعيد بن جبير وعروة وأبي سلمة وابن المبارك وأبي قلابة وعبد الله بن شداد ومصعب بن سعد.\nقُلْتُ: والليث والأوزاعي، واختلف عن علي وابن عباس فروي عنهما القولان جميعًا.\nقُلْتُ: ورواه أبو داود عن عمر وَوُهِّيَ (^١)، وذهب الجمهور (^٢) إلى إخراج صاع كامل فيه، ولهذا قال أبو سعيد: أما أنا فلا أزال أخرجه كما كنت أخرجه. وممن ذهب إليه الحسن البصري وأبو العالية وجابر بن زيد ومالك والشافعي وأحمد وإسحاق.\nفرع: يتعين عندنا غالب قوت البلد، وقيل: قوته، وقيل: يتخير بين الأقوات لظاهر (أو) المذكورة، وأجاب الأول بأنها للتنويع كما في قوله تعالى: ﴿أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا﴾ [المائدة: ٣٣] الآية، ويجزئ الأعلى عن الأدنى، والاعتبار بزيادة الاقتيات لا القيمة في الأصح، وكان - ﷺ - لا يخرج إلا التمر؛ لأنه غالب قوت المدينة. قال الحاكم: صحيح على شرط الشيخين (^٣).\nولا يجزئ ببلدنا مصر إلا البر؛ لأنه غالب قوتهم، وذكر عبد الرزاق، عن ابن عباس قال: من أدى تمرًا قبل منه، ومن أدى شعيرًا قبل منه، ومن أدى سلتًا قبل منه صاع صاع (^٤).\n_________\n(^١) \"سنن أبي داود\" (١٦١٤)، وقال الألباني في \"ضعيف أبي داود\" برقم (٢٨٣): رجاله ثقات، لكن ذكر عمر فيه منهم من أبي رواد ..، الصواب: أنه معاوية بن أبي سفيان.\n(^٢) ورد بهامش (م): بل الجمهور هم الذين قد سلف ذكرهم - ﵃ - دون غيرهم فتأمل.\n(^٣) \"المستدرك\" ١/ ٤٠٩ - ٤١٠. وصححه ابن خزيمة ٤/ ٨٠ (٢٣٩٢).\n(^٤) \"مصنف عبد الرزاق\" ٣/ ٣١٣ (٥٧٦٧).","vol":"10","page":643},{"text":"<span data-type='title' id=toc-1192>٧٥ - باب صَاعٍ مِنْ زَبِيبٍ</span>\n١٥٠٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ يَزِيدَ العَدَنِيَّ، حَدَّثَنَا سُفْيَانُ، عَنْ زَيْدِ بْنِ أَسْلَمَ قَالَ: حَدَّثَنِي عِيَاضُ بْنُ عَبْدِ اللهِ بْنِ أَبِي سَرْحٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: كُنَّا نُعْطِيهَا فِي زَمَانِ النَّبِيِّ - ﷺ - صَاعًا مِنْ طَعَامٍ، أَوْ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ، أَوْ صَاعًا مِنْ زَبِيبٍ، فَلَمَّا جَاءَ مُعَاوِيَةُ وَجَاءَتِ السَّمْرَاءُ قَالَ: أُرَى مُدًّا مِنْ هَذَا يَعْدِلُ مُدَّيْنِ. [انظر: ١٥٠٥ - مسلم: ٩٨٥ - فتح: ٣/ ٣٧٢]\nذكر فيه حديث سُفْيَانَ، عَنْ زيدِ [عن عِيَاض] (^١)، عَنْ أَبِي سَعِيدٍ قَالَ: كُنَّا نُعْطِيهَا فِي زَمَانِ النَّبِيِّ - ﷺ - صَاعًا مِنْ طَعَام، أَوْ صَاعًا مِنْ تَمْرِ، أَوْ صَاعًا مِنْ شَعِيرِ، أَوْ صَاعًا مِنْ زَبِيبٍ، فَلَمَّا جَاءَ مُعَاوَيةُ وَجَاءَتِ السَّمْرَاءُ قَالَ: أُرى مُدًّا مِنْ هذا يَعْدِلُ مُدَّيْنِ.\nهذا الحديث أسلفناه بطرقه، والسمراء: الحنطة الشامية، وهذا قاله معاوية على المنبر كما أخرجه مسلم (^٢)، وهو معتمد أبي حنيفة ومن وافقه في جواز نصف صاع بر، وقدموه على خبر الواحد، وخالفه الجمهور في ذَلِكَ كما سلف، ويجيبون بأنه قول صحابي قد خالفه أبو سعيد الخدري وغيره ممن هو أطول صحبة منه وأعلم بأحوال الشارع، وإذا اختلف الصحابة لم يكن بعضهم أولى من بعض فيرجع إلى دليل آخر.\nوظاهر الأحاديث والقياس متفقة على اشتراط الصالح من الحنطة كغيرها، فوجب اعتماده، وقد صرَّح معاوية بأنه رأي رآه لا أنه سمعه من رسول الله - ﷺ -، ولو كان عند أحد من حاضري مجلسه مع\n_________\n(^١) ليست بالأصول، وقد تقدمت الطرق كلها: زيد عن عياض عن أبي سعيد.\n(^٢) مسلم (٩٨٥).","vol":"10","page":644},{"text":"كثرتهم (^١) تلك اللحظة علم في موافقة معاوية عن رسول الله - ﷺ - لذكره كما جرى في غير هذِه القصة.\nوفيه: الرجوع إلى النص وطرح الاجتهاد، وقد أسلفنا عن أبي حنيفة أنه انفرد بإخراج القيمة، وقال أبو يوسف ومحمد: ما سوى التمر والزبيب والشعير يخرج بالقيمة (^٢)، قيمة نصف صاع من بر، أو قيمة صاع من شعير أو تمر، وعن أبي حنيفة: لو أعطيت في زكاة الفطر (إهليجا) (^٣) أجزأ. والمراد: قيمته، وفيه دلالة أن الصالح لا يبعض، وهو كذلك عندنا.\nقال ابن التين: يجزئ في مذهبنا في ذَلِكَ قولان قياسًا على كفارة اليمين، فقد ذكر ابن القاسم عن محمد يجزئ أن يكسو خمسة، ويطعم خمسة.\nوفيه: دلالة على أبي حنيفة في تجويزه السويق والدقيق.\n_________\n(^١) ورد بهامش الأصل: بل الصواب أن يقال: لو كان عند من حضره من جموع الصحابة والتابعين علم بمخالفته لرسول الله - ﷺ -؛ لوجب عليهم الرد عليه، وحيث لم ير عليه أحد؛ فقد صار إجماعًا.\n(^٢) \"المبسوط\" ٣/ ١٠٧، \"مختصر اختلاف العلماء\" ١/ ٤٧٥.\n(^٣) رسمت هكذا في الأصل.","vol":"10","page":645},{"text":"<span data-type='title' id=toc-1193>٧٦ - باب الصَّدَقَةِ قَبْلَ العِيدِ</span>\n١٥٠٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا حَفْصُ بْنُ مَيْسَرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - أَمَرَ بِزَكَاةِ الفِطْرِ قَبْلَ خُرُوجِ النَّاسِ إِلَى الصَّلَاةِ. [انظر: ١٥٠٣ - مسلم: ٩٨٦ - فتح: ٣/ ٣٧٥]\n\n١٥١٠ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا أَبُو عُمَرَ، عَنْ زَيْدٍ، عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ بْنِ سَعْدٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: كُنَّا نُخْرِجُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - يَوْمَ الفِطْرِ صَاعًا مِنْ طَعَامٍ. وَقَالَ أَبُو سَعِيدٍ: وَكَانَ طَعَامَنَا الشَّعِيرُ وَالزَّبِيبُ وَالأَقِطُ وَالتَّمْرُ. [انظر: ١٥٠٥ - مسلم: ٩٨٥ - فتح: ٣/ ٣٧٥]\nذكر فيه حديث ابن عمر: أَنَّ النَّبِيَّ - ﷺ - أَمَرَ بِزَكَاةِ الفِطْرِ قَبْلَ خُرُوجِ النَّاسِ إِلَى المصلى، وقد سلف فقهه.\nوحديث حفص بن ميسرة عن زيد، عن عياض، عن أبي سعيد الخدري: كُنَّا نُخْرِجُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - يَوْمَ الفِطْرِ صَاعًا مِنْ طَعَامٍ. وَقَالَ أَبُو سعيد: وَكَانَ طَعَامَنَا الشَّعِيرُ وَالزَّبِيبُ وَالأَقِطُ وَالتَّمْرُ. وقد أسلفناه.\nوقوله: (كنا نخرج يوم الفطر) ليس صريحًا في كونه قبل الصلاة، واحتج بهذا الحديث من قال: الطعام يقع على الشعير وما ذكر معه. وصوابه أن ذَلِكَ كان غالب قوتهم في ذَلِكَ الزمان، وليس فيه دلالة على أن اسم الطعام يقع عليه؛ لأن التخيير والتقسيم لا يقعان بين الشيء ونفسه.","vol":"10","page":646},{"text":"<span data-type='title' id=toc-1194>٧٧ - باب صَدَقَةِ الفِطْرِ عَلَى الحُرِّ وَالمَمْلُوكِ</span>\nوَقَالَ الزُّهْرِيُّ فِي المَمْلُوكِينَ لِلتِّجَارَةِ: يُزَكَّى فِي التِّجَارَةِ، وَيُزَكَّى فِي الفِطْرِ.\n\n١٥١١ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: فَرَضَ النَّبِيُّ - ﷺ - صَدَقَةَ الفِطْرِ -أَوْ قَالَ: رَمَضَانَ- عَلَى الذَّكَرِ وَالأُنْثَى، وَالحُرِّ وَالمَمْلُوكِ، صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ، فَعَدَلَ النَّاسُ بِهِ نِصْفَ صَاعٍ مِنْ بُرٍّ. فَكَانَ ابْنُ عُمَرَ ﵄ يُعْطِى التَّمْرَ، فَأَعْوَزَ أَهْلُ المَدِينَةِ مِنَ التَّمْرِ، فَأَعْطَى شَعِيرًا، فَكَانَ ابْنُ عُمَرَ يُعْطِي عَنِ الصَّغِيرِ وَالكَبِيرِ، حَتَّى إِنْ كَانَ يُعْطِي عَنْ بَنِيَّ، وَكَانَ ابْنُ عُمَرَ ﵄ يُعْطِيهَا الذِينَ يَقْبَلُونَهَا، وَكَانُوا يُعْطُونَ قَبْلَ الفِطْرِ بِيَوْمٍ أَوْ يَوْمَيْنِ. [انظر: ١٥٠٣ - مسلم: ٩٨٤ - فتح: ٣/ ٣٧٥]\nذكر فيه حديث ابن عمر: فَرَضَ النَّبِيُّ - ﷺ - صَدَقَةَ الفِطْرِ .. الحديث، وقد سلف. وفي آخره: فَكَانَ ابن عُمَرَ ﵄ يُعْطِي التَّمْرَ، فَأَعْوَزَ أَهْلُ المَدِينَةِ مِنَ التَمْرِ، فَأَعْطَى شَعِيرًا، فَكَانَ ابن عُمَرَ يُعْطِي عَنِ الصَّغِيرِ وَالكَبِيرِ، حَتَّى إِنْ كَانَ يُعْطِي (^١) عَنْ بَنِيَّ، وَكَانَ ابن عُمَرَ يُعْطِيهَا الذِينَ يَقْبَلُونَهَا، وَكَانُوا يُعْطُونَ قَبْلَ الفِطْرِ بِيَوْمِ أَوْ يَوْمَيْنِ.\nقال أبو عبد الله: (عن بني) يعني عن بني نافع، يعني: يعطون فيجمعون، فإذا كان يوم الفطر أخرجوه حينئذ إليهم يعطون قبل الفطر حتى تصل إلى الفقراء. وهكذا في بعض نسخ البخاري قال مالك: أحسن ما سمعت إن الرجل تلزمه زكاة الفطر عمن تلزمه نفقته. ولا بد أن ينفق عليه وعن مكاتبه ومدبره ورقيقه، غائبهم وشاهدهم، للتجارة كانوا أو لغير التجارة (^٢) إذا\n_________\n(^١) في حاشية الأصل بخط الدمياطي: صوابه: ليعطي.\n(^٢) ورد بهامش (م): لئلا يجتمع عليه زكاتان فيصير عليه إجحاف وحرج.","vol":"10","page":647},{"text":"كان مسلمًا، وهو قول جمهور العلماء. وقال أبو حنيفة والثوري: لا يلزمه زكاة الفطر عن عبيد التجارة، وهو قول عطاء والنخعي (^١).\nحجة الموجب: الحديث لم يخص عبد الخدمة من عبد التجارة، وكذلك خالف أبو حنيفة والثوري الجمهور فقالا: ليس على الزوج فطرة زوجته (^٢) كما سلف ولا خادمها (^٣).\nوقوله: (فَأَعْوَزَ أَهْلُ المَدِينَةِ مِنَ التَّمْرِ، فَأعْطَى شَعِيرًا). يدل على أنه لا يجوز أن يعطي في زكاة الفطر إلا من قوته؛ لأن التمر كان من جل عيشهم فأعطى شعيرًا حين لم يجد التمر.\nوقوله: (كَانَ ابن عُمَرَ يُعْطِيهَا الذِينَ يَقْبَلُونَهَا، قَبْلَ الفِطْرِ بِيَوْمٍ أَوْ يَوْمَيْنِ). يريد الذين يجتمع عندهم، ويكون تفريقها صبيحة يوم العيد؛ لأنها السنة، وكان كثير الاتباع للسنة.\nوقال ابن جريج: أخبرني ابن عمر قال: أدركت سالم بن عبد الله وغير من علمائنا فلم يكونوا يخرجونها إلا حين يغدون، وقال عكرمة وأبو سلمة: كانوا يخرجونها ويأكلون قبل أن يخرجوا إلى المصلى (^٤).\nوقضية ما فعله ابن عمر أن الإمام ينصب لها من يقبلها، وصرح به في \"الموطأ\" قال مالك: إذا كان الإمام عدلًا فأرسلها إليه أحب إليَّ، وذلك أن أهل الحاجة إنما يقصدون الإمام، وقال أيضًا: أحب إلى أن يفرقها أربابها.\n_________\n(^١) \"مختصر اختلاف العلماء\" ١/ ٤٧٤، \"مصنف عبد الرزاق\" ٤/ ٧١ (٧٠٠٢).\n(^٢) \"المبسوط\" ٣/ ١٠٥.\n(^٣) ورد بهامش (م): وعند أبي حنيفة: يجب على الزوجة فطرة نفسها بنص قوله - ﵇ -: \"على الذكر والأنثى\" في الحديث المذكور.\n(^٤) رواه عن ثلاثتهم، ابن أبي شيبة ٣/ ٣٢٧، ٣٣٠ (٥٨٤٧، ٥٨٤٣، ٥٨٤٠)","vol":"10","page":648},{"text":"<span data-type='title' id=toc-1195>٧٨ - باب صَدَقَةِ الفِطْرِ عَلَى الصَّغِيرِ وَالكَبِيرِ</span>\n١٥١٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵁ - قَالَ: فَرَضَ رَسُولُ اللهِ - ﷺ - صَدَقَةَ الفِطْرِ صَاعًا مِنْ شَعِيرٍ، أَوْ صَاعًا مِنْ تَمْرٍ عَلَى الصَّغِيرِ وَالكَبِيرِ وَالحُرِّ وَالمَمْلُوكِ. [انظر: ١٥٠٣ - مسلم: ٩٨٤ - فتح: ٣/ ٣٧٧]\nذكر فيه حديث ابن عمر: فَرَضَ رَسُولُ الله - ﷺ - صَدَقَةَ الفِطْرِ .. الحديث.\nفرع:\nالعبد المشترك تجب فطرته وفاقًا لمالك، وخلافًا لأبي حنيفة وخالفه صاحباه، ومشهور مذهب مالك أنها على الأجزاء لا على العد، وعندهم في المعتق بعضه ثلاثة أقوال: مشهورها على السيد حصته وعليهما وعلى السيد الجميع، وعندنا وعند أحمد بالقسط، وعندنا المشترك كالمبعض.\nخاتمة:\nمصرف الفطرة عندنا مصرف الزكاة، وهو مذهب مالك وقيل: الفقير الذي لم يأخذ منها. وعلى الأول يعطي الواحد عن متعدد عند المالكية.\nوقال في \"المدونة\": لا بأس أن يعطي عنه وعن عياله مسكينًا واحدًا (^١)، وقال أبو يوسف: لا يعطي مسكين أكثر من زكاة إنسان ولا يعطى من أخذ (^٢).\n_________\n(^١) \"المدونة\" ١/ ٢٩٤.\n(^٢) في الأصل: ثم بلغ في الحادي بعد العشرين. كتبه مؤلفه.","vol":"10","page":649},{"text":"<span data-type='title' id=toc-1196>٢٥ - كتاب الحجِ</span>\n<span data-type='title' id=toc-1197>١ - باب وُجُوبِ الحَجِّ وَفَضلِهِ</span>\nوقَولِ اللهِ تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ البَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللهَ غَنِيٌّ عَنِ العَالَمِينَ﴾ [آل عمران: ٩٧].\n\n١٥١٣ - حَدَّثَنَا عبد اللهِ بْن يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَبدِ اللهِ بْنِ عَبَّاسٍ ﵄ قَالَ: كَانَ الفَضْل رَدِيفَ رَسُولِ اللهِ - ﷺ -، فَجَاءَتِ امْرَأَةٌ مِنْ خَثْعَمَ، فَجَعَلَ الفَضْلُ يَنْظُرُ إِلَيْهَا وَتَنْطرُ إِلَيْهِ، وَجَعَلَ النَّبِيُّ - ﷺ - يَصْرِفُ وَجْهَ الفَضْلِ إِلَى الشِّقِّ الآخَرِ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ فَرِيضَةَ اللهِ عَلَى عِبَادِهِ فِي الَحجِّ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا، لَا يَثبُتُ عَلَى الرَّاحِلَةِ، أَفأَحجُّ عَنْة؟ قَالَ: \"نَعَمْ\". وَذَلِكَ فِي حَجَّةِ الوَدَاعِ. [١٨٥٤، ١٨٥٥، ٤٣٩٩، ٦٢٢٨ - مسلم: ١٣٣٤ - فتح: ٣/ ٣٧٨]\nذكر فيه حديث الزهري: عَنْ سُلَيْمَانَ عَنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ: كَانَ الفَضْلُ رَدِيفَ رَسُولِ اللهِ - ﷺ -، فَجَاءَتِ امْرَأَةٌ مِنْ خَثعَمَ، فَجَعَلَ الفَضْلُ يَنْظُرُ إِلَيْهَا وَتَنْظُرُ إِلَيْهِ، وَجَعَلَ النَّبِيُّ - ﷺ - يَصْرِفُ وَجْهَ الفَضْلِ إِلَى الشِّقِّ الآخَرِ، فَقَالَتْ: يَا رَسولَ اللهِ، إِنَّ فَرِيضَةَ اللهِ عَلَى عِبَادِهِ فِي الحَجِّ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا، لَا يَثْبُتُ عَلَى الرَّاحِلَةِ،","vol":"11","page":9},{"text":"أَفَأَحُجُّ عَنْهُ؟ قَالَ: \"نَعَمْ\". وَذَلِكَ في حَجَّةِ الوَدَاعِ.\nالشرح:\nهذا الباب كذا هو هنا في الأصول، وقدم ابن بطال عليه كتاب الصوم وهو قريب فلنقتد بالجم الغفير، فنقول: قرئ في السبعة ﴿حِجُّ البَيْتِ﴾ بالفتح والكسر، فقيل: لغتان، وقيل: بالفتح المصدر وبالكسر الاسم، وقيل: عكسه وقال ابن السكيت: بالفتح القصد، وبالكسر القوم الحجاج، والحجة المرة الواحدة، وبالكسر التلبية والإجابة، وقيدها الجوهري بالكسر (^١)، قال أبو موسى الحافظ: وهو من النوادر.\nقُلْتُ: وأنكره قوم، وحكي عن الكسائي أنه قال: يقال في كل شيء فعلت فعلة إلا في شيئين حججت حجة رويته روية يعني إلى الغزو (^٢) وقال أبو إسحاق: والحج بفتح الحاء الأصل تقول: حججت الشيء أحجه حجا إذا قصدته، والفتح والكسر اسم للعمل (^٣).\nقُلْتُ: وأكثر القراء على الفتح، وفي \"أمالي الهجري\": الحج أكثر العرب يكسرون الحاء فقط. قُلْتُ: ويجمع على حجج.\nوقوله: ﴿وَمَن كَفَرَ﴾ أي: من أهل الملك أو: بفرضه، ونقله ابن التين عن أكثر المفسرين، أو هو من إن حج لم يره برًّا وإن حبس لم يره إثمًا، وفي حديث: \"من حج لا يرجو ثوابه ولا يخاف عقابه فقد كفر\" (^٤). قال\n_________\n(^١) \"الصحاح\" ١/ ٣٠٣.\n(^٢) علق عليها في هامش الأصل بقوله: كذا نقله في موضع آخر ورأيت رؤية وهذا التصنيف مني لا من المؤلف.\n(^٣) \"تهذيب اللغة\" ١/ ٧٤٤.\n(^٤) رواه عبد بن حميد عن أبي داود نفيع بن الحارث كما في \"الدر المنثور\" ٢/ ١٠١ - ١٠٢، ورواه الطبري في \"تفسيره\" ٣/ ٣٦٨ بنحوه.","vol":"11","page":10},{"text":"سعيد بن جبير، عن عمر: لو أن الناس تركوا الحج لقاتلناهم عليه كما نقاتلهم على الصلاة والزكاة (^١).\nوأصله في اللغة: القصد (^٢). وفي الشرع: قصد الكعبة للنسك الآتي بيانه، وقام الإجماع ودلائل الكتاب والسنة على فرضتيه، واختلفوا متى فرض على آراء: أغربها قبل الهجرة، وأقربها قولان: سنة خمس أو سنة ست، وقيل: سنة ثمان، وقيل: سنة تسع، وصححه القاضي عياض (^٣).\nوقيل: سنة سبع، وقيل: سنة عشر، وهما غريبان، فصارت ستة أقوال غير الأول مرتبة على السنين، وسنة ست هو ما ذكره البيهقي (^٤).\nوفي حديث ضمام بن ثعلبة ذكر الحج (^٥)، وقدومه سنة تسع كما قاله الطرطوسي، لكن قال محمد بن حبيب: سنة خمس، وقام الإجماع على أنه لا يتكرر إلا لعارض كنذر (^٦).\nفرع:\nيجب الحج عندنا على التراخي خلافًا للمزني (^٧)، ووفاقًا للأوزاعي والثوري ومحمد بن الحسن وابن عباس وأنس وجابر وعطاء وطاوس.\nوقال مالك في روايةٍ: وأبو يوسف على الفور، وهو قول جمهور أصحاب أبي حنيفة، ولا نص لأبي حنيفة في ذَلِكَ، قال أبو يوسف: مذهبه يقتضي أنه على الفور، وهو الصحيح عندهم، وقال ابن خواز\n_________\n(^١) رواه الخلال في \"السنة\" (١٥٧٣).\n(^٢) \"تهذيب اللغة\" ١/ ٧٤٤.\n(^٣) \"إكمال المعلم\" ٤/ ٤٣٨.\n(^٤) \"السنن الكبرى\" ٤/ ٤٣١.\n(^٥) رواه أحمد ١/ ٢٥٠، ٢٦٤ - ٢٦٥، وابن عبد البر في \"التمهيد\" ١٦/ ١٧٦.\nورواه أبو داود (٤٨٧) مختصرًا. وصححه الحاكم في \"المستدرك\" ٣/ ٥٤ - ٥٥، والألباني في \"صحيح أبي داود\" (٥٠٥).\n(^٦) \"الإجماع\" لابن المنذر ص ٦١.\n(^٧) \"الإفصاح\" ٣/ ٢٣٥.","vol":"11","page":11},{"text":"منداد: واختلف في هذِه المسألة أصحاب مالك وأصحاب أبي حنيفة وأصحاب الشافعي على قولين (^١).\nوفي \"مستدرك الحاكم\" من حديث ابن عباس مرفوعًا: \"من أراد الحج فليتعجل\" ثم قال: صحيح الإسناد (^٢).\nحجة من لم يوجبه على الفور أنه فرض سنة خمس أو ست كما سلف، وفتحت مكة سنة ثمان فأقامه عَتَّاب (^٣) بأمر رسول الله - ﷺ -،\n_________\n(^١) \"الإفصاح\" ٣/ ٢٣٤.\n(^٢) \"المستدرك\" ١/ ٤٤٨. ورواه أيضًا أبو داود (١٧٣٢)، والبيهقي ٤/ ٣٣٩ - ٣٤٠ من طريق الحسن بن عمرو عن مهران أبي صفوان عن ابن عباس، مرفوعًا به.\nوصححه عبد الحق الإشبيلي في \"أحكامه\" ٢/ ٢٥٨، وحسنه الألباني في \"صحيح أبي داود\" (١٥٢٢). وقال ابن القطان في \"بيان الوهم والإيهام\" ٤/ ٢٧٣ - ٢٧٤: حديث لا يصح، وأعله بمهران. وقال النووي في \"المجموع\" ٧/ ٨٦: مهران هذا مجهول، قال ابن أبي حاتم: سئل أبو زرعة عنه فقال: لا أعرفه إلا من هذا الحديث. اهـ ثم أطلق القول بضعفه في موضع آخر، انظر: \"المجموع\" ٧/ ٩١.\nوأعله الذهبي في \"المهذب\" ٤/ ١٧٢٠ (٧٤٥١) بمهران، فقال: هذا التابعي مجهول.\nوالحديث رواه ابن ماجه (٢٨٨٣)، وأحمد ١/ ٢١٤، ٣٢٣، ٣٥٥ من طريق إسماعيل بن خليفة، عن فضيل بن عمرو، عن سعيد بن جبير، عن ابن عباس عن الفضل أو أحدهما عن الآخر، مرفوعًا بزيادة: \"فإنه قد يمرض المريض وتضل الضالة وتعرض الحاجة\". هذا لفظ ابن ماجه. وصححه أيضًا عبد الحق ٢/ ٢٥٨. واعترض عليه ابن القطان في \"البيان\" ٤/ ٢٧٤ - ٢٧٥ فقال: لا يصح -وأعله بإسماعيل بن خليفة فأورد أقوال من جرحه- ثم قال: فالحديث من أجله لا يقال فيه صحيح، فاعلمه اهـ وذكره أيضًا ابن كثير في \"الإرشاد\" ١/ ٣٠٦ وأعله أيضًا بإسماعيل بن خليفة. وقال الألباني: هذا سند ضعيف. لكن حسن الحديث بمجموع طريقيه \"الإرواء\" (٩٩٠).\n(^٣) هو عتاب بن أسيد بن أبي العيص بن أبي أمية، يقال: أبو عبد الرحمن، ويقال: أبو محمد المكي، روى عن النبي - ﷺ -، وروى عنه: سعيد بن المسيب وعطاء بن أبي رباح. قال ابن عبد البر: استعمله النبي - ﷺ - على مكة عام الفتح في خروجه إلى =","vol":"11","page":12},{"text":"وحج الصديق في التاسعة، وحج - ﷺ - في العاشرة، وأما حديث الباب فأخرجه أيضًا مسلم في \"صحيحه\" (^١)، وأخرجه البخاري في الاستئذان أيضًا وقال: وأعجبه حسنها -يعني: الفضل- فأخذ بذقن الفضل فعدل وجهه عن النظر إليها، وأخرجه بلفظ: هل يقضي أن أحج عنه؟ (^٢)، وذكره في الاعتصام أيضًا عنه: إن أمي نذرت الحج فماتت قبل أن تحج، أفأحج عنها؟ قال: \"حجي عنها\" (^٣) وسيأتي في الباب وقال: امرأة من جهينة (^٤).\nوذكر في النذور: أتى رجل النبي - ﷺ - فقال له: إن أختي نذرت.\nبمثله، وقال: \"فاقضوا الله فهو أحق بالقضاء\" (^٥).\nقال أبو العباس الطرقي: مدار هذا الحديث على الزهري، وقد اختلف عليه في إسناده، رواه ابن جريج عنه، عن سليمان بن يسار، عن ابن عباس، عن الفضل بن عباس وهو الصحيح عندي، والحديث حديث الفضل؛ لأنه كان رديف سيدنا رسول الله - ﷺ - غداة النحر من مزدلفة إلى مني، وابن عباس قدمه أن - ﵇ - في ضعفة أهله من جمع بليل، فقد دل عن شاهد واحد أن ابن عباس لم يحضر في تلك الحال، وإنما سمع ذَلِكَ من الفضل كما جاء في حديث ابن عباس\n_________\n= حنين فحج بالناس سنة ثمان. انظر ترجمته في \"طبقات ابن سعد\" ٥/ ٤٤٦، \"تهذيب الكمال\" ١٩/ ٢٨٢.\n(^١) \"صحيح مسلم\" (١٣٣٤) كتاب: الحج، باب: الحج عن العاجز لزمانه ..\n(^٢) سيأتي برقم (٦٢٢٨) باب: قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا﴾ [النور: ٢٧].\n(^٣) سيأتي برقم (٧٣١٥) باب: من شبه أصلًا معلومًا بأصل مبين ..\n(^٤) سيأتي برقم (١٨٥٢) كتاب: جزاء الصيد، باب: الحج والنذور عن الميت.\n(^٥) سيأتي برقم (٦٦٩٩) باب: من مات وعليه نذر.","vol":"11","page":13},{"text":"حين دفعوا عشية عرفة: \"عليكم بالسكينة\" (^١).\nقال عبد الله: وأخبرني الفضل أنه - ﵇ - لم يزل يلبي حتَّى رمى جمرة العقبة (^٢)، وكذا قال البخاري فيما حكاه الترمذي عنه أنه أصح ما روى عبد الله، عن الفضل قال: ويحتمل أن عبد الله سمعه من الفضل وغيره عن رسول الله - ﷺ -، ثم روى هذا فأرسله ولم يذكر الذي سمعه منه (^٣).\nوعند ابن حزم صحيحًا من حديث عبيد الله بن عباس قال: كنت رديف رسول الله - ﷺ - فأتاه رجل فقال: يا رسول الله إن أمي عجوز كبيرة، إن حزمتها خشيت أن يقتلها، وإن لم أحزمها لم تستمسك فأمره أن يحج عنها (^٤). قال أبو حاتم في \"علله\": عبيد الله عن رسول الله مرسل (^٥).\nإذا تقرر ذَلِكَ؛ فالكلام عليه من أوجه:\nأحدها:\nفيه جواز الإرداف على الدابة إذا كانت مطيقة، وهو إجماع، وقد جمع ابن منده الإرداف في جزء فزاد على الثلاثين، وقد تقدم ذكر ذَلِكَ ويحتمل الزيادة، فالارتداف للسادة الرؤساء سائغ ولا سيما في الحج لتزاحم الناس ومشقة الرحالة؛ ولأن الراكب فيه أفضل كما ستعلمه.\n_________\n(^١) سيأتي برقم (١٦٧١) كتاب: الحج، باب: أمر النبي - ﷺ - بالسكينة عند الإفاضة.\n(^٢) يأتي برقم (١٥٤٤).\n(^٣) \"علل الترمذي الكبير\" ١/ ٣٩٠ - ٣٩٢.\n(^٤) رواه ابن حزم في كتاب \"حجة الوداع\" (٥٣٢ - ٥٣٣) من طريق يزيد بن إبراهيم عن محمد بن سيرين عن عبيد الله بن عباس، به.\nووقع في المطبوع من \"حجة الوداع\": عبد الله بن عباس بدل عبيد الله. وهو خطأ.\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢٩٤ - ٢٩٥ (٨٨٨١).","vol":"11","page":14},{"text":"ثانيها:\nقوله: (فجاءت امرأة من خثعم) وأسلفنا رواية أخرى: من جهينة، وهاتان القبيلتان لا يجتمعان؛ لأن جهينة هو: ابن زيد بن ليث بن سود بن أسلم بن الحافي بن قضاعة. وخثعم هو: ابن أغار بن أراش بن عمرو بن الغوث بن نبت بن زيد بن لهلان.\nثالثها:\nهذِه المرأة يجوز أن تكون غاثية أو غائثة، لكن فيه أنها سألت عن أمها ففي كتاب \"الصحابة\" لابن مسنده وأبي نعيم في باب الغين المعجمة غائثة أو غاثية أتت النبي - ﷺ - فقالت: إن أمي ماتت وعليها نذر أن تمشي إلى الكعبة، فقال: \"اقضي عنها\" (^١).\nرابعها:\nفيه دلالة أن المرأة تكشف وجهها في الإحرام، وهو إجماع كما حكاه ابن عبد البر (^٢)، ويحتمل كما قال ابن التين أنها سدلت ثوبًا على وجهها.\nخامسها:\nفي نظر الفضل إلى المرأة مغالبة طباع البشر لابن آدم وضعفه عما ركب فيه من الشهوات.\nسادسها:\nأن العالم يغير من المنكر ما يمكنه إذا رآه، وأسند ابن المنذر من حديث ابن عباس قال: كان الفضل رديف رسول الله - ﷺ - يوم عرفة\n_________\n(^١) \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٤٠٧ (٣٩٦٨).\n(^٢) \"التمهيد\" ١٥/ ١٠٤.","vol":"11","page":15},{"text":"فجعل الفتى يلاحظ النساء وينظر إليهن فقال: \"يا ابن أخي، هذا يوم من ملك فيه سمعه وبصره ولسانه غفر له\" (^١) ولم ينقل أنه نهى المرأة عن النظر إليه، وكان الفضل وسيمًا أي: جميلًا، ويحتمل أن يكون الشارع اجتزى بمنع الفضل لما رأى أنها تعلم بذلك منع نظرها إليه؛ لأن حكمهما واحد، أو تنبهت لذلك أو كان ذَلِكَ الموضع هو محل نظره الكريم فلم يصرف نظرها.\nوقال الداودي: فيه احتمال أن ليس على النساء غض أبصارهن عن وجوه الرجال، إنما يغضضن عورتهن، وقال بعض المالكية: ليس على المرأة تغطية وجهها لهذا الحديث، وإنما على الرجل غض بصره، وقيل: إنما لم يأمرها بتغطية وجهها، لأنه محل إحرامها، وصَرْفُ وجه الفضل بالفعل أقرب من الأمر، وذهب ابن عباس وابن عمر إلى أن المراد في قوله تعالى: ﴿وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا﴾ [النور: ٣١] أنه الوجه والكفان (^٢)، وبه قال مجاهد وعطاء وأكثر الفقهاء (^٣). وقال ابن مسعود: الثياب (^٤).\nسابعها:\nفيه أن النيابة في الحج سائغة بأجرة وبغيرها، وهو أن يكون عاجزًا\n_________\n(^١) رواه أحمد ١/ ٣٢٩، ٣٥٦، وأبو يعلى ٤/ ٣٣٠ (٢٤٤١)، وابن خزيمة ٤/ ٢٦٠ (٢٨٣٢)، والطبراني ١٨/ ٢٨٨ - ٢٨٩ (٧٤١)، والبيهقي في \"شعب الإيمان\" ٣/ ٤٦١ - ٤٦٢ (٤٠٧١)، وقال الهيثمي في \"المجمع\" ٣/ ٢٥١: رواه أحمد وأبو يعلى والطبراني في \"الكبير\"، وقال أيضًا: كان الفضل بن عباس رديف، ورجال أحمد ثقات. وضعفه الألباني في \"الضعيفة\" (٥٩٦٠).\n(^٢) ورد بهامش الأصل: حكى القاضي عياض اتفاق العلماء.\n(^٣) رواه الطبري في \"تفسيره\" ٩/ ٣٠٤ (٢٥٩٦٣ - ٢٥٩٦٥).\n(^٤) الطبري ٩/ ٣٠٤ (٢٥٩٥٣).","vol":"11","page":16},{"text":"عن المباشرة بنفسه، إما بزمانة لا يرجى زوالها وسببها، فله أن يستنيب، وبه قال الثوري وأبو حنيفة وأصحابه والشافعي وأحمد وإسحاق، وقال مالك والليث والحسن بن صالح: لا يحج أحد عن أحد إلا عن ميت لم يحج حجة الإسلام.\nوحاصل ما في مذهب مالك ثلاثة أقوال: مشهورها لا تجوز النيابة، ثالثها: تجوز في الولد، وقال: يتطوع عنه بغير هذا، يهدي عنه أو يتصدق أو يعتق، وتنفذ الوصية به على المشهور عندهم ويكون لمن حج أحب إلي، فإن لم يوص لم يجز، وإن كان فلا ضرورة على الأصح، ويكره للمرء إجارة نفسه على المشهور وتلزم.\nقال ابن المنذر: وأجمع أهل العلم على أن من عليه حجة الإسلام وهو قادر على أن يحج لا يجزئه إلا أن يحج بنفسه، لا يجزئ أن يحج غيره عنه (^١)، وقد روينا عن علي أنه قال لرجل كبير لم يحج: إن شئت فجهز رجلًا يحج عنك (^٢).\nوعن النخعي وبعض السلف: لا يصح الحج عن ميت ولا عن غيره (^٣)، وهي رواية عن مالك وإن أوصى به، وفي \"مصنف ابن أبي شيبة\" عن ابن عمر أنه قال: لا يحج أحد عن أحد، ولا يصم أحد عن أحد، وكذا قال إبراهيم النخعي (^٤).\nوقال الشافعي والجمهور: يجوز الحج عن الميت عن فرضه ونذره سواء أوصى به أم لا، وهو واجب في تركته، وعندنا تجوز الاستنابة في\n_________\n(^١) \"الإجماع\" لابن المنذر (٢٤٢).\n(^٢) رواه ابن أبي شيبة ٣/ ٣٥٠ (١٥٠٠٥).\n(^٣) رواه ابن أبي شيبة ٣/ ٣٦١ (١٥١٢٠).\n(^٤) \"المصنف\" ٣/ ٣٦١ (١٥١١٧).","vol":"11","page":17},{"text":"حج التطوع على أصح القولين، والحديث حجة على الحسن بن حي في قوله: إن المرأة لا يجوز أن تحج عن الرجل، وهو حجة لمن أجازه.\nوقال صاحب \"الهداية\": الأصل أن الإنسان له أن يجعل ثواب عمله لغيره صلاة أو صدقة أو صومًا أو غيرها عند أهل السنة والجماعة، لما روي أنه - ﵇ - ضحى بكبشين أحدهما عن نفسه والآخر عن أمته، والعبادات أنواع مالية محصنة كالزكاة، وبدنية كالصلاة، ومركب منها كالحج، والنيابة تجزئ في النوع الأول ولا الثاني، وتجزئ في الثالث عند العجز دون القدرة، والشرط العجز الدائم إلى وقت الموت، وظاهر مذهبهم أن الحج يقع عن المحجوج عنه؛ لحديث الخثعمية، وعند محمد أنه يقع عن الحاج وللآخر ثواب النفقة.\nقال الخطابي: العجب من مالك كيف روى هذا الحديث ولم يقل به، قال: وقد تأول بعضهم أن معنى (أدركت أبي شيخًا كبيرًا) أي أسلم وهو شيخ بهذِه الصفة (^١).\nوقال ابن عبد البر: اختلف أهل العلم في معنى هذا الحديث، فذهب جماعة منهم إلى أنه مخصوص به أبو الخثعمية: لا يجوز أن يتعدى به إلى غيره، بدليل الآية السالفة ﴿مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ وكان أبوها ممن لا يستطيع فلم يكن عليه الحج فلما لم يكن عليه لعدم استطاعته كانت ابنته مخصوصة بذلك الجواب، وممن قال ذَلِكَ مالك وأصحابه (^٢)؛ لأن الحج عندهم من عمل البدن فلا ينوب فيه أحد عن أحد كالصلاة.\n_________\n(^١) \"أعلام الحديث\" ٢/ ٨٣١ - ٨٣٢.\n(^٢) \"التمهيد\" ٩/ ١٢٤ - ١٢٥.","vol":"11","page":18},{"text":"وذكر ابن حزم من حديث إبراهيم بن محمد (العبدوي) أن امرأة قالت: إن أبي شيخ كبير، فقال النبي - ﷺ -: \"حجي عنه، وليس لأحد بعده\" وكذا رواه محمد بن حبان (الإخباري) (^١) أن امرأة قالت، الحديث (^٢)، وهو ضعيف بالإرسال وغيره، ويحتمل أن يكون معنى (أدركت أبي) أي: أن الحج فُرض وأبوها على تلك الحالة، ويبعده قولها: عليه فريضة الحج، والشارع أنما أجابها بالإحجاج عنه لما رأى من حرصها على إيصال الخير له، كما أجاب الأخرى في النذر وشبهه بالدين، والإجماع على أنه لا يجب على وليه قضاء الدين عنه، وجعله بعض المالكية خاصًّا بالابن عن أبيه، حكاه القرطبي (^٣) وحكاه ابن حزم مرسلًا، وضعفه عن محمد بن الحارث التيمي أن النبي - ﷺ - قال: \"لا يحج أحد عن أحد إلا ولد عن والد\" (^٤).\nقال الطرطوسي في \"الحج\" تأليفه في هذا الحديث أربعة: أوله وجوب الحج على المعضوب لإقرارها عليه تشبيهه بالدين، وهو واجب جواز فعلها عنه وأنه ينفعه، ويحتمل أن تريد: أحج عنه؛ أي: بعد موته، أو يكون أوصى به.\nفرع:\nبذل الولد الطاعة يصير مستطيعًا به على الأصح.\n_________\n(^١) كذا في الأصل وفي \"المحلى\" الأنصاري.\n(^٢) \"المحلى\" ٧/ ٥٩.\n(^٣) \"المفهم\" ٤٤٢/ ٣ - ٤٤٣.\n(^٤) \"المحلى\" ٧/ ٦٠.","vol":"11","page":19},{"text":"فرع:\nلو صح المعضوب بعد ذَلِكَ أعاده عندنا وفاقًا للكوفيين وأبي ثور، وخلافًا لأحمد وإسحاق.\nفرع:\nلولي الصبي أن يحرم عن الصبي الذي لا يميز والمجنون.\nفرع غريب: عن ابن سيرين: كانوا يرون أن المرأة إذا حجت وفي بطنها ولد، أن له حجًا، وعن طاوس يجزئ عن الصغير حجة حتَّى يكبر (^١).\nثامنها:\nأجمع العلماء على أن الاستطاعة شرط في إيجاب الحج. واختلفوا في تفسيرها على قولين:\nأحدهما: أن من قدر على الوصول ببدنه فقد لزمه، وإن لم يجد راحلة، وهو بمنزلة من يجدها ويعجز عن المشي، وهو قول ابن الزبير وعكرمة والضحاك، وبه قال مالك.\nثانيها: أنها الزاد والراحلة، وهو قول الحسن ومجاهد وسعيد بن جبير (^٢)، وبه قال أبو حنيفة والشافعي وأحمد وإسحق وعبد العزيز بن أبي سلمة وسحنون وظاهر قول ابن حبيب، وأثبته الطرطوسي قولًا وادعى أن ذكر الراحلة لم يذكر في حديث عمرو بن شعيب، عن أبيه، عن جده، وليس كما ذكر، فهي فيه في الدارقطني (^٣).\n_________\n(^١) رواه عنهما ابن أبي شيبة ٣/ ٣٣٨ (١٤٨٧٣)، (١٤٨٧٦).\n(^٢) رواه عنه الطبري في \"تفسيره\" ٣/ ٣٦٤ (٧٤٧٩ - ٧٤٨٠).\n(^٣) \"سنن الدارقطني\" ٢/ ٢١٥.","vol":"11","page":20},{"text":"وأخذ المهلب من حديث الباب ما نحا إليه مالك فقال فيه: إن الاستطاعة لا تكون الزاد والراحلة، ألا ترى أن ما اعتذرت به هذِه المرأة عن أبيها ليس بهما، وإنما كان ضعف جسمه، فثبت أن الاستطاعة شائعة كيفما وقعت وتمكنت، وقال غيره: إنها في لسان العرب: القدرة، فإن جعلناها عمومًا في كل قادر جاز سواء قدر ببدنه أو به وبماله أو بماله إلا أن تقوم دلالة، وإن قلنا: إن حقيقتها أن تكون صفة قائمة في المستطيع كالقدرة والكلام والقيام والقعود فينبغي أن تكون الاستطاعة صفة فيه تخصه، وهذا لا يكون إلا لمن هو مستطيع ببدنه دون ماله، وقد سلم المخالف أن المريض ليس بمستطيع وإن وجدهما، وأهل الحرم والمواقيت فما دونهم لا يعتبر فيهم زاد ولا راحلة (^١).\nفاحتج الشافعي ومن وافقه أنه - ﵇ - لما سئل عن السبيل في قوله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ البَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ [آل عمران: ٩٧] قال: \"الزاد والراحلة\" أخرجه الحاكم -أبو عبد الله- في \"مستدركه\" من حديث أنس، قال: صحيح على شرط الشيخين، ثم ذكر له متابعًا على شرط مسلم (^٢)، وضعفه البيهقي بلا دليل (^٣).\nوحكى القاضي حسين وجهًا أنه لا يشترط وجود الزاد في حق من هو على دون مسافة القصر؛ لأنه كالحاضر. وحكى ابن كج عن أبي علي الطبري أنه إذا كان في الحرم يلزمه الحج إذا كان صحيحًا ولم يكن له مال ولا كسب قال: وهذا فاسد إذ لا يكلف المسألة في الطريق.\n_________\n(^١) انظر \"شرح ابن بطال\" ٤/ ١٨٦.\n(^٢) \"المستدرك\" ١/ ٤٤١ - ٤٤٢.\n(^٣) \"السنن الكبرى\" ٤/ ٣٣٧.","vol":"11","page":21},{"text":"وقول ابن بطال: فإن احتجوا بحديث: \"السبيل الزاد والراحلة\"، فإن ابن معين وغيره قالوا: راويه إبراهيم الخوزي، وهو ضعيف (^١) عجيب منه في اقتصاره على طريق ضعيف، وطرحه لما صح كما أسلفناه على أن الترمذي حسنه من الوجه المذكور، قال: وإبراهيم يُضعف (^٢)، وقد رواه الدارقطني بإسقاطه (^٣)، ثم نقل عن ابن المنذر أنه قال: لا يثبت الحديث الذي فيه ذكر الزاد والراحلة وليس بمتصل (^٤).\nقُلْتُ: ما ذكرناه ثابت متصل فقدم على الطريقة الضعيفة، ثم قال: والآية عامة ليست مجملة لا تفتقر إلى بيان فكأنه تعالى كلف كل مستطيع على أي وجه قدر بمال أو بدن، قال: والدليل على ذَلِكَ حديث: \"لا تحل الصدقة لغني، ولا لذي مرة سوي\" (^٥) فجعل صحة الجسم مساوية للغنى، فسقط قول من اعتبر الراحلة.\nقُلْتُ: لا يسقط فإن الحديث مفسر للاستطاعة في الآية، وهو المبين عن الله، وقال إسماعيل بن إسحاق: لو أن رجلًا كان في موضع يمكنه\n_________\n(^١) \"شرح ابن بطال\" ٤/ ١٨٦.\n(^٢) \"سنن الترمذي\" من حديث ابن عمر ٣/ ٨، وأيضًا برقم (٢٩٩٨)، وضعفه الألباني الأول في \"ضعيف الترمذي\" قائلًا: ضعيف جدًا، وضعف الثاني مثل الأول، ولكن دون لفظ: العج والثج، فإنها وردت في حديث آخر.\n(^٣) \"سنن الدارقطني\" من حديث ابن عمر ٢/ ٢١٦ - ٢١٨.\n(^٤) والحديث أشار النووي في \"المجموع\" ٧/ ٥٣ لضعفه، وضعفه الألباني في \"الإرواء\" (٩٨٨). وانظر لزامًا \"البدر المنير\" ٦/ ١٩ - ٣٠، و\"التلخيص\" ٢/ ٢٢١.\n(^٥) رواه أبو داود من حديث عبد الله بن عمرو (١٦٣٤)، والترمذي (٦٥٢) وقال: حديث عبد الله بن عمرو حديث حسن، وعبد الرزاق ٤/ ١١٠ (٧١٥٥)، وأحمد ٢/ ١٦٤، ١٩٢، والدارقطني ٢/ ١١٩، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٤، والحاكم ١/ ٤٠٧، والبيهقي ٧/ ١٣، وصححه الألباني في \"صحيح أبي داود\" (١٤٤٤).","vol":"11","page":22},{"text":"المشي إلى الحج وهو لا يملك راحلة لوجب عليه الحج؛ لأنه مستطيع إليه سبيلًا (^١).\nقُلْتُ: لا نسلم له ثم قال: وما رووه عن السلف في ذَلِكَ أن السبيل الزاد والراحلة، فإنما أرادوا التغليظ على من ملك هذا المقدار ولم يحج؛ لأنهم ذكروا أقل الأملاك التي يبلغ بها الإنسان إلى الحج.\nقُلْتُ: لا نسلمه بل أرادوا التشريع، فإن قيل: فإنها عبادة تتعلق بقطع مسافة بعيدة فوجبت فيها الراحلة أصله الجهاد، قيل: لا فرق بينهما، ومن تعين عليه فرض الجهاد وهو قادر ببدنه على المشي فليست الراحلة شرطًا في وجوبه عليه (^٢).\nفرع:\nانفرد أبو محمد بن حزم حيث قال: الحج واجب على العبد أيضًا؛ احتجاجًا بقول جابر وابن عمر: ما من مسلم. وقال الآخر: ما من أحد من خلق الله إلا وعليه عمرة وحجة معًا، ولم يخصا إنسيًّا من جني ولا حرًّا من عبد، وسئل القاسم وسلمان بن يسار عن العبد يحج بإذن سيده فقالا: يجزئ عنه من حجة الإسلام، فإذا حج بغير إذنه لم يُجْزِهِ\n_________\n(^١) جاء في هامش الأصل ما نصه: من خط الشيخ في الهامش قال ابن حزم: الأخبار في ذلك في أحدها الخوزي وهو ساقط مطرح، وفي الثاني الحارث الأعور وهو كذاب والثالث مرسل ولا حجة في مرسل، والروايات في ذلك عن الصحابة واهية كلها [المحلى ٧/ ٥٥]، وتبعه ابن العربي وغيره. وقال ابن عبد البر: روي ذلك من أوجه منها مرسلة ومنها ضعيفة. وقال عبد الرحمن: سألت أبي عن حديث رواه سعيد بن سلام عن ابن عمر العمري عن نافع عن ابن عمر مرفوعًا: \"الزاد والراحلة\" فقال: باطل [علل ابن أبي حاتم ١/ ٢٩٦ (٨٩١)]. وقال ابن دحية في \"علمه\": قال البخاري ومسلم: لا يصح في هذا الباب حديث عن رسول الله - ﷺ -.\n(^٢) \"شرح ابن بطال\" ٤/ ١٨٦ - ١٨٧.","vol":"11","page":23},{"text":"وقال مجاهد: إذا حج العبد وهو فحل أجزأت عنه حجة الإسلام، قال: وأما خبر محمد بن كعب عن النبي - ﷺ - فمرسل لا يعرف، وحديث ابن عباس وقفه جماعة (^١).\nفإن صح وقفه فهو منسوخ؛ لأنه كان قبل الفتح، ومن قال: إنه - ﵇ - لم يحج بأم ولده فكذب شنيع لا يوجد.\nتاسعها: ادعى الطحاوي والطرطوسي، أن في هذِه الأحاديث ما يدل على أنه جائز للرجل أن يحج عن غيره، وإن لم يكن حج عن نفسه لإطلاقها ولم يسألها أحججت أم لا، ويدل عليه تشبيهه بالدين ويجوز قضاؤه بغير إذن من عليه، قال: والذي يدل عليه أن من حج تطوعًا ولم يحج الفرض أنها تكون تطوعًا -كما قاله من قاله من أهل المدينة يعني: المالكيين والكوفة ولا يكون من حجة الإسلام كما قاله من قاله- ما روي عن رسول الله - ﷺ - أنه قال: \"أول ما يحاسب به العبدُ يوم القيامة صلاته، فإن كان أكملها كتبت كاملة، وإن لم يكن أكملها قال الله جل وعلا لملائكته: انظروا هل تجدون لعبدي من تطوع فأكملوا ما ضيع به من فريضته\" (^٢).\nوالزكاة مثل ذَلِكَ ثم تؤخذ الأعمال على مثل ذَلِكَ، فدل أنه جائز للرجل أن يحج تطوعًا، وإن لم يكن حج الفرض، وأنه جائز أن يحج عن\n_________\n(^١) انظر: \"المحلى\" ٧/ ٤٢ - ٤٤.\n(^٢) رواه أبو داود من حديث أبي هريرة برقم (٨٦٤)، والترمذي (٤١٣)، وقال: حديث أبي هريرة حديث حسن غريب من هذا الوجه، والنسائي ١/ ٢٣٣ - ٢٣٤، وابن ماجه (١٤٢٥)، وأحمد ٢/ ٢٩٠، ٤٢٥، والبخاري في \"التاريخ الكبير\" ٢/ ٣٣ - ٣٤، والحاكم ١/ ٢٦٢، وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وله شاهد بإسناد صحيح على شرط مسلم، والبيهقي ٢/ ٣٨٦، وابن عبد البر في \"تمهيده\" ٢٤/ ٨٠، وصححه الألباني في \"صحيح أبي داود\" برقم (٨١٠).","vol":"11","page":24},{"text":"غيره قبل نفسه، قال: وأما حديث ابن عباس أن النبي - ﷺ - سمع رجلًا يقول: لبيك عن شبرمة، فقال: \"من شبرمة\" قال: أخ لي -أو قريب لي- قال: \"أحججت عن نفسك؟ \" قال: لا، قال: \"اجعل هذِه عن نفسك ثم حج عن شبرمة\" (^١). فلا حجة فيه لمن تعلق به، وهو حديث معلول.\nوالصحيح أنه موقوف على ابن عباس، وكذا قال أحمد: الصواب وقفه عليه، وأعله بعضهم بالإرسال، والذي يصح في هذا المعنى عن رسول الله - ﷺ - من رواية ابن عباس أنه سئل عن رجل لم يحج، أيحج عن غيره؟ فقال: \"دين الله جل وعز أحق أن يقضيه\" وليس فيه أنه لو أحرم عن غيره كان ذَلِكَ الإحرام عن نفسه.\nوقال الطرطوسي: وهو حجة على من قال به؛ لأن قوله: \"حج عن نفسك ثم حج عن شبرمة\" وفي لفظ: \"اجعل هذِه عن نفسك ثم حج عن شبرمة\" دليل على أنه كان انعقد عن شبرمة، فلو كان قد وقع هذا عن نفسه كما زعمتم كيف يقول له: \"حج عن نفسك؟! \" غير أن هذا كان في عام الفتح (^٢)؛ لأنه - ﵇ - فسخ حجهم إلى عمرة، وإن خالف الشافعي في الفسخ، فقد رده عليه المتقدمون والمتأخرون والفقهاء\n_________\n(^١) رواه أبو داود (١٨١١)، وابن ماجه (٢٩٠٣)، وابن الجارود في \"المنتقى\" ٢/ ١١٣ - ١١٤ (٤٩٩)، وأبو يعلى ٤/ ٣٢٩ (٢٤٤٠)، وابن خزيمة ٤/ ٣٤٥ (٣٠٣٩)، وابن حبان ٩/ ٢٩٩ (٣٩٨٨)، والطبراني ١٢/ ٤٢ - ٤٣ (١٢٤١٩)، والدارقطني ٢/ ٢٦٨ - ٢٦٩، والبيهقي ٤/ ٣٣٦، وقال: هذا إسناد صحيح، ليس في الباب أصح منه، وصححه الألباني في \"صحيح أبي داود\" (١٥٨٩) قائلًا: إسناده صحيح على شرط مسلم.\n(^٢) في هامش الأصل تعليق نصه: قوله في عام الفتح فيه نظر كبير، وما أظن ذلك وقع إلا من النساخ وإلا فعالم لا يقول ذلك والله أعلم.","vol":"11","page":25},{"text":"والمحدثون، والجماعة مطبقون على أن هذا كان عام الفتح، فلما جاز فسخ الحج إلى العمرة جاز فسخه من شخص إلى شخص.\nفإن قُلْتَ: أراد بقوله: \"اجعل هذِه عن نفسك\" التلبية لا الإحرام.\nقُلْتُ: هذا غلط؛ لأنه قال: \"أحججت عن نفسك؟ \" وهو صريح في الحج دونها.\nقُلْتُ: الحديث أخرجه أبو داود وابن ماجه بإسناد على شرط الصحيح بلفظ: \"حج عن نفسك\" (^١)، ورواية ابن حبان في \"صحيحه\": \"فاجعل هذِه عن نفسك، ثم حج عن شبرمة\" (^٢) قال البيهقي: إسناده صحيح ليس في الباب أصح منه (^٣)، وصححه ابن القطان أيضًا عنه (^٤) وحمله بعضهم على الندب عملًا بقوله: \"ابدأ بنفسك ثم بمن تعول\" وفي رواية للدارقطني: وها هنا بدل شبرمة نبيشة، والصواب شبرمة (^٥).\nوما سلف من الجواز هو قول الحسن وإبراهيم وأيوب وجعفر بن محمد وأبي حنيفة ومالك، وحكي عن أحمد أيضًا مثله. وقال الأوزاعي والشافعي وإسحاق: لا يجوز، ويقع إحرامه عن حجة الإسلام، وعن ابن عباس يقع الحج باطلًا ولا يصح عنه ولا عن غيره، ونقل عن بعض الحنابلة كما في \"المغني\".\n_________\n(^١) سبق تخريجهما.\n(^٢) سبق تخريجه.\n(^٣) \"السنن الكبرى\" ٤/ ٣٣٦.\n(^٤) \"بيان الوهم والإيهام\" ٥/ ٤٥٠ - ٤٥٢ (٢٥٢٨).\n(^٥) \"سنن الدارقطني\" ٢/ ٢٦٨.","vol":"11","page":26},{"text":"وقال الشافعي في \"مسنده\": حَدَّثَنَا سعيد بن سالم، عن سفيان بن سعيد، عن طاوس بن عبد الرحمن، عن عبد الله بن أبي أوفي قال: سألته عن الرجل لم يحج أيستقرض الحج؟ قال: لا (^١). وقال الثوري: إن كان يقدر على الحج عن نفسه يحج عن نفسه، وإلا حج عن غيره، وحكاه النووي عن أبي ثور وداود أيضًا محتجين بأن الحج بما تدخله النيابة فجاز أن يؤديه عن غيره ممن لم يسقط فرضه عن نفسه كالزكاة. وروى ابن أبي شيبة في \"مصنفه\" عن وكيع، عن عمر بن ذر، عن مجاهد في الرجل يحج عن الرجل ولم يكن حج قط قال: يجزئ عنه وعن صاحبه الأول. وعن يزيد بن هارون، حدثنا حميد بن الأسود، عن جعفر، عن أبيه أن عليًّا كان لا يرى بأسًا أن يحج الصرورة عن الرجل. وحَدَّثَنَا يزيد بن هشام، عن الحسن، أنه كان لا يرى بأسًا أن يحج الضرورة عن الرجل. وعن ابن المسيب بإسناد جيد إن الله واسع لهما (^٢).\nفرع:\nلو كان عليه قضاء ونذر قدم القضاء ثم النذر، فإن خبّط ترتب، وعند أبي حنيفة ومالك يقع عما نواه (^٣).\n_________\n(^١) \"مسند الشافعي\" ١/ ٢٨٤ (٧٤٥).\n(^٢) \"المصنف\" ٣/ ١٨٨ (١٣٣٧٠ - ١٣٣٧٣).\n(^٣) وقع في هامش الأصل: آخر ٩ من ٤ من تجزئة المصنف.","vol":"11","page":27},{"text":"<span data-type='title' id=toc-1198>٢ - باب قَوْلِ اللهِ تَعَالَى: ﴿يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ لِيَشْهَدُوا مَنَافِعَ لَهُمْ﴾ [الحج: ٢٨]</span>\n﴿فِجَاجًا﴾ [نوح: ٢٠]: الطُّرُقُ الوَاسِعَةُ.\n\n١٥١٤ - حَدَّثَنَا أَحْمَدُ بْنُ عِيسَى، حَدَّثَنَا ابن وَهْبٍ، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ، أَنَّ سَالِمَ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، أَنَّ ابن عُمَرَ ﵄ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَرْكَبُ رَاحِلَتَهُ بِذِي الُحلَيْفَةِ، ثُمَّ يُهِلُّ حَتَّى تَسْتَوِيَ بِهِ قَائِمَةً. [انظر: ١٦٦ - مسلم: ١١٨٧ - فتح: ٣/ ٣٧٩]\n\n١٥١٥ - حَدَّثَنَا إِبْرَاهِيم، أَخْبَرَنَا الوَلِيدُ، حَدَّثَنَا الأوزَاعِيُّ، سَمِعَ عَطَاءً يُحَدِّثُ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄، أَنَّ إِهْلَالَ رَسُولِ اللهِ - ﷺ - مِنْ ذِي الحلَيْفَةِ حِينَ اسْتَوَتْ بِهِ رَاحِلَتهُ.\nرَوَاهُ أَنَسٌ وَابْنُ عَبَّاسٍ ﵃. [فتح: ٣/ ٣٧٩]\nذكر فيه عن ابن عمر: قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَرْكَبُ رَاحِلَتَهُ بِذِي الحُلَيْفَةِ، ثُمَّ يُهِلُّ حَتَّى تَسْتَوِيَ بِهِ قَائِمَةً.\nوعن عطاء، عن جابر بن عبد الله: أَنَّ إِهْلَالَ رَسُولِ اللهِ - ﷺ - مِنْ ذِي الحُلَيْفَةِ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ.\nرَوَاهُ أَنَسٌ وَابْنُ عَبَّاسٍ -﵃ -.\nالشرح:\nمعنى ﴿يَأْتُوكَ رِجَالًا﴾ أي: رجالة كما قاله ابن عباس (^١)، وقرأه عكرمة مشددًا، وقرأ مجاهد رجالًا مخففًا، ويجوز رجلة ورجل\n_________\n(^١) رواه الطبري في \"تفسيره\" ٩/ ١٣٥ - ١٣٦ (٢٥٠٥١ - ٢٥٠٥٤).","vol":"11","page":28},{"text":"ورجالًا، فهذِه ستة أوجه في جمع راجل، إلا أن ما روي عن مجاهد غير معروف، قال ابن عباس فيما ذكره ابن المنذر في الآية: هم المشاة والركبان على كل ضامر من الإبل. وروى محمد بن كعب، عن ابن عباس قال: ما فاتني من شيء أشد علي إلا أن أكون حججت ماشيًا؛ لأن الله تعالى يقول: ﴿يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ﴾ أي: ركبانًا، فبدأ بالرجال قبل الركبان (^١).\nوذكر إسماعيل بن إسحاق، عن مجاهد قال: أهبط آدم بالهند فحج على قدميه البيت أربعين حجة. وعن ابن أبي نجيح، عن مجاهد أن إبراهيم وإسماعيل ﵉ حجا ماشيين (^٢)، وحج الحسن بن علي خمسة وعشرين حجة ماشيًا، وإن النجائب لتقاد بين يديه (^٣).\nوفعله ابن جريج والثوري، وحج رسول الله - ﷺ - راكبًا، وكذلك حديث ابن عمر وجابر في هذا الباب، وذلك كله مباح لكن الأظهر عندنا أن الركوب أفضل وفاقًا لمالك للاتباع ولفضل النفقة؛ فإن النفقة فيه كالنفقة في سبيل الله سبعمائة ضعف، كما أخرجه أحمد من حديث بريدة (^٤).\nوقال المروذي: قرئ على أبي عبد الله، ثنا وكيع، ثنا فضيل -يعني: ابن عياض- عن ليث عن طاوس قال: حج الأبرار على الرحال (^٥).\n_________\n(^١) ذكره ابن أبي حاتم في \"تفسيره\" ٨/ ٢٤٨٨ (١٣٨٨٥)، ورواه الخطيب في \"تاريخه\" ٧٤/ ٤٠٤ - ٤٠٥.\n(^٢) رواه ابن أبي شيبة ٣/ ٤٢٢ (١٥٧٥٤).\n(^٣) رواه الحاكم في \"المستدرك\" ٣/ ١٦٩، وذكره البيهقي ٤/ ٣٣١.\n(^٤) \"مسند أحمد\" ٥/ ٣٥٤ - ٣٥٥.\n(^٥) رواه ابن أبي شيبة ٣/ ٤٢٧ (١٥٧٩٩)، وأحمد في \"الزهد\" ص ٤٥١.","vol":"11","page":29},{"text":"وصحح جماعة أن المشي أفضل، وبه قال إسحاق؛ لأنه أشق على النفس، ولذلك بدأ به في الآية. وفي حديث صححه الحاكم من حديث ابن عباس مرفوعًا: \"من حج إلى مكة ماشيًا حتَّى يرجع كتب له بكل خطوة سبعمائة حسنة من حسنات الحرم\" فقيل: وما حسنات الحرم؟ قال: \"كل حسنة بمائة ألف حسنة\" (^١).\nولأبي موسى المديني بإسناده: \"الحاج الراكب له بكل خف يضعه بعيره حسنة، والماشي له بكل خطوة يخطوها سبعون حسنة من حسنات الحرم\" وفيه القدامي (^٢).\nوفي \"مستدرك الحاكم\" من حديث أبي سعيد الخدري قال: حج رسول الله - ﷺ - وأصحابه مشاة من المدينة إلى مكة فقال: \"اربطوا على أوساطكم مآزركلم وامشوا مشيًا خلط الهرولة\" ثم قال: صحيح الإسناد (^٣).\nقُلْتُ: ينظر هذا أو يبدأ بأصحابه (^٤).\n_________\n(^١) \"المستدرك\" ١/ ٤٦٠ - ٤٦١.\nورواه البيهقي ٤/ ٣٣١ وأشار لضعفه، ١٠/ ٧٨.\nوضعفه العلامة النووي في \"المجموع\" ٧/ ٧٤، والألباني في \"الضعيفة\" (٤٩٥).\n(^٢) ورواه الديلمي كما في \"الضعيفة\" ٧/ ٤٩٦ عن عبد الله بن محمد بن ربيعة: حدثنا محمد بن مسلم الطائفي عن إبراهيم بن ميسرة عن سعيد بن جبير عن ابن عباس مرفوعًا والحديث قال عنه الألباني ٧/ ٤٩٦ (٣٤٩٩): ضعيف جدًّا.\nوالقدامي الذي ذكره المصنف هو عبد الله بن محمد بن ربيعة، ضعيف جدًا؛ قال الذهبي في \"الميزان\" ٣/ ٢٠٢ (٤٥٤٤): أحد الضعفاء، أتى عن مالك بمصائب.\n(^٣) \"المستدرك\" ١/ ٤٤٢ - ٤٤٣.\nوالحديث رواه ابن ماجه (٣١١٩) وضعف إسناده البوصيري في \"الزوائد\" (١٠٢٦)، وضعفه الألباني في \"الضعيفة\" (٢٧٣٤).\n(^٤) وقع في هامش الأصل تعليق يُقرأ: يعني أن يكون أصحابه مبتدأ ومنتهاه فسره.؟","vol":"11","page":30},{"text":"قال ابن القصار: في قوله: ﴿يَأْتُوكَ رِجَالًا﴾ دليل قاطع لمالك أن الراحلة ليست من شرط السبيل، والمخالفون يزعمون أن الحج لا يجب على الرجالة، وهذا خلاف الآية. ولا نسلم له ما ذكره وأين القطع.\nوقول البخاري: (﴿فِجَاجًا﴾: الطرق الواسعة) اعترض عليه الإسماعيلي فقال: الفج: الطريق في الجبل بين الجبلين، فإذا لم يكن كذلك لم يسم الطريق فجًا. وليس بجيد منه؛ فقد قال ابن سيده: الفج: الطريق الواسع في جبل أو قبل جبل، وهو أوسع من الشعب، وقال ثعلب: هو ما انخفض من الطرق، وجمعه فجاج، وأفجة نادرة (^١). وقال صاحب \"المنتهى\": فجاج الأرض: نواحيها. وقال القزاز، وابن فارس (^٢)، والفارسي في \"مجمعه\": الفج: الطريق الواسع.\nوفي \"التهذيب\": ﴿مِنْ كُلِّ فَجٍّ عَمِيقٍ﴾ أي: واسع غامض (^٣). وكذا ذكره أبو عبيد.\nوقال الطبري: يأتين من كل طريق ومكان ومسلك بعيد، وقال: ابن عباس، وقتادة: من كل مكان بعيد (^٤)، والعميق في اللغة: البعيد، بئر عميق أي: بعيدة القعر.\nوقال الزجاج: ﴿يَأْتِينَ﴾ على معنى الإبل وعلى كل بعير ﴿ضَامِرٍ﴾ يعني: الجماعة.\nوقال الفراء: وقرئ (يأتون) فذهب إلى الركبان (^٥).\n_________\n(^١) \"المحكم\" ٧/ ١٦١.\n(^٢) انظر: \"المجمل\" ٣/ ٧٠١.\n(^٣) انظر: \"تهذيب اللغة\" للأزهري ٣/ ٢٧٤٢ - ٢٧٤٣.\n(^٤) روى عنهما الطبري في \"تفسيره\" ٩/ ١٣٦ (٢٥٠٥٨ - ٢٥٠٦١).\n(^٥) \"معاني القرآن\" للفراء ٢/ ٢٢٤.","vol":"11","page":31},{"text":"وعزيت إلى ابن مسعود، وذكر بعضهم أنه يقال: ناقة ضامر فيجيء ﴿يَأتينَ﴾ مستقيمًا عليه وقيل: الضامرة: ما اتصف بذلك من جمل وناقة وغير ذَلِكَ، وهو الأظهر لكنه يتضمن معنى الجماعات أو الرفاق، فيحسن لذلك قوله: ﴿يَأْتِينَ﴾ وذكر أن العميق البعيد في المسافة، وذكر عن الفراء.\nوأما في الحفير في الأرض وشبهه، فهو بغين معجمة.\nوقوله: ﴿لِيَشْهَدُوا مَنَافِعَ لَهُمْ﴾ فقال ابن عباس وسعيد بن جبير: التجارة (^١). زاد مجاهد وعطاء: ما يرضي الله من أمر الدنيا والآخرة (^٢).\nوقال أبو جعفر: المغفرة (^٣)، واختاره إسماعيل بن إسحاق.\nوسيأتي الاختلاف في بدءِ إهلال رسول الله - ﷺ - بعد في موضعه إن شاء الله.\nوأحمد بن عيسى شيخ البخاري في حديث ابن عمر هو: التستري، وأخرجه البخاري عن شيخه هذا، عن ابن وهب، عن يونس، عن ابن شهاب، عن سالم، عن أخيه.\nوالذي في \"مسند ابن وهب\" عبد الله، رواية يونس بن عبد الأعلى عنه، أنا يونس، عن ابن شهاب، عن سالم، عن أبيه قال: سمعت رسول الله - ﷺ - يهل ملبدًا. وعطاء في حديث جابر هو ابن أبي رباح، وإن كان أيضًا ابن يسار روى عن جابر، لكن الأوزاعي لم يرو إلا عن ابن أبي رباح. والحديث من رواية الأوزاعي عنه.\n_________\n(^١) رواه الطبري ٩/ ١٣٦ - ١٣٧ (٢٥٠٦٣)، (٢٥٠٦٥ - ٢٥٠٦٧).\n(^٢) رواه الطبري عن مجاهد ٩/ ١٣٧ (٢٥٠٦٩ - ٢٥٠٧١).\n(^٣) رواه الطبري ٩/ ١٣٧ (٢٥٠٧٤).","vol":"11","page":32},{"text":"واعترض الإسماعيلي فقال: ليس في الحديثين شيء بما ترجم الباب به.\nقُلْتُ: قد أسلفنا مناسبته، ولا شك أن ذا الحليفة فج عميق، وركوبه تفسير للضامر في الآية، وحديث أنس يأتي مسندًا في باب: من بات بذي الحليفة (^١). وحديث ابن عباس أسنده في باب ما يلبس المحرم (^٢).\n_________\n(^١) برقم (١٥٤٦).\n(^٢) برقم (١٥٤٥).","vol":"11","page":33},{"text":"<span data-type='title' id=toc-1199>٣ - باب الحَجِّ عَلَى الرَّحْلِ</span>\n١٥١٦ - وَقَالَ أَبَانُ: حَدَّثَنَا مَالِكُ بْنُ دِينَارِ، عَنِ القَاسِمِ عنِ مُحَمَّدِ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مَعَهَا أَخَاهَا عَبْدَ الرَّحْمَنِ، فَأَعْمَرَهَا مِنَ التَّنْعِيمِ، وَحَمَلَهَا عَلَى قَتَبٍ.\nوَقَالَ عُمَرُ - ﵁ -: شُدُّوا الرِّحَالَ فِي الَحجِّ، فَإنَّهُ أَحَدُ الجِهَادَيْنِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٣٨٠]\n\n١٥١٧ - وَقَالَ مُحَمَّدُ بن أَبِي بَكْرٍ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا عَزْرَةُ بْنُ ثَابِتٍ، عَنْ ثُمَامَةَ بْنِ عَبْدِ اللهِ بْنِ أَنَسٍ قَالَ: حَجَّ أَنَسً عَلَى رَحْلٍ، وَلم يَكُنْ شَحِيحًا، وَحَدَّثَ أَنَّ رَسُولَ اللهِ - ﷺ - حَجَّ عَلَى رحْلٍ وَكَانَتْ زَامِلَتَهُ. [فتح: ٣/ ٣٨٠]\n\n١٥١٨ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمِ، حَدَّثَنَا أَيْمَنُ بْنُ نَابِلٍ، حَدَّثَنَا القَاسِمُ بن مُحَمَّدٍ، عَنْ عَائِشَةَ ﵂ أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، اعْتَمَرْتُمْ وَلم أَعْتَمِرْ. فَقَالَ: \"يَا عَبْدَ الرَّحْمَنِ، اذْهَبْ بِأُخْتِكَ فَأَعْمِرْهَا مِنَ التَّنْعِيمِ\". فَأَحْقَبَهَا عَلَى نَاقَةٍ، فَاعْتَمَرَتْ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٣٨٠]\nوَقَالَ أَبَانُ: ثَنَا مَالِكُ بْنُ دِينَارٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مَعَهَا أَخَاهَا عَبْدَ الرَّحْمَنِ، فَأَعْمَرَهَا مِنَ التَّنْعِيمِ، وَحَمَلَهَا عَلَى قَتَب.\nوَقَالَ عُمَرُ - ﵁ -: شُدُّوا الرِّحَالَ فِي الحَجِّ، فَإِنَّهُ أَحَدُ الجِهَادَيْنِ.\nوَقَالَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ: ثَنَا يَزِيدُ بْنُ زُرَيْعٍ، ثَنَا عَزْرَةُ بْنُ ثَابِتٍ، عَنْ\nثُمَامَةَ بْنِ عَبْدِ اللهِ بْنِ أَنَسٍ قَالَ: حَجَّ أَنَسٌ عَلَى رَحْلٍ، وَلَمْ يَكُنْ شَحِيحًا، وَحَدَّثَ أَنَّ رَسُولَ الله - ﷺ - حَجَّ عَلَى رَحْلٍ وَكَانَتْ زَامِلَتَهُ.\nثم قال: حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، ثَنَا أَبُو عَاصِمٍ، ثَنَا أَيْمَنُ بْنُ نَابِلٍ وهو بالباء الموحدة قبل اللام، ثنَا القَاسِمُ بْنُ مُحَمَّدٍ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، اعْتَمَرْتُمْ وَلَمْ أَعْتَمِرْ. فَقَالَ: \"يَا عَبْدَ الرَّحْمَنِ، اذْهَبْ بِأُخْتِكَ","vol":"11","page":34},{"text":"فَأَعْمِرْهَا مِنَ التَنْعِيمِ\". فَأَحْقَبَهَا عَلَى نَاقَةٍ، فَاعْتَمَرَتْ.\nالشرح:\nالتعليق الأول أخرجه أبو نعيم في \"مستخرجه\" من حديث عبدة بن عبد الله، نا حَرَمي بن عمارة، ثنا أبان، يعني: ابن يزيد العطار فذكره.\nوالتعليق الثاني: وهو قوله. وقال محمد بن أبي بكر -وهو: المقدمي شيخ البخاري- ووقع في بعض النسخ: حَدَّثَنَا محمد بن أبي بكر، وقد وصله أيضًا الإسماعيلي فرواه عن يوسف القاضي وغيره عنه. وقال أبو نعيم: حَدَّثَنَا علي بن هارون وأبو الفرج النسائي، ثنا يوسف القاضي، ثنا محمد فذكره، ورَوى حجَّه على رَحْلٍ ابن أبي شيبة، ثنا وكيع، ثنا روح، عن يزيد بن أبان، عن أنس قال: حج رسول الله - ﷺ - على رحل وقطيفة لتساويان -أو قال لا تسوي- إلا أربعة دراهم (^١).\nزاد ابن ماجه \"اللهم حجة لا رياء فيها ولا سمعة\" (^٢) قال ابن أبي شيبة: وحَدَّثَنَا وكيع، عن سفيان، عن أبي سنان، عن عبد الله بن الحارث أن النبي - ﷺ - حج على رحل فاهتز -وقال مرة: فاجتيح- فقال: \"لا عيش إلا عيش الآخرة\" (^٣).\nوحديث عائشة أخرجه الإسماعيلي أيضًا، ومستخرجه عن القاسم بن زكريا، عن محمد بن عبد الأعلى، ثنا المعتمر، عن أيمن به، وصريح إيراد البخاري أنه أخرج لأيمن استقلالًا كما قال المزي أنه متابعة.\nوالرحل: مركب للبعير لا غير، والرحال جمع رحل (^٤).\n_________\n(^١) \"المصنف\" ٣/ ٤٢٧ (١٥٨٠٠).\n(^٢) \"سنن ابن ماجه\" (٢٨٩٠).\n(^٣) \"المصنف\" ٣/ ٤٢٧ (١٥٨٠١).\n(^٤) انظر: \"الصحاح\" ٤/ ١٧٠٧، \"لسان العرب\" ٣/ ١٦٠٨.","vol":"11","page":35},{"text":"والقتب -بالتحريك- رحل صغير على قدر السنام، قاله في \"المنتهى\"، والجمع أقتاب، ويجوز تأنيثه عند الخليل (^١)، وغيره يرى أن قتيبة تصغير قتب وهو المعاء، وحكى ابن سيده كسر القاف وإسكان التاء أيضًا وقال هو أكاف البعير قال: وقيل: هو الأكاف الصغير على قدر سنام البعير (^٢)، وقال في \"المخصص\": وقيل: القَتَب لبعير الحمل، والقِتب لبعير السانية (^٣).\nوالزاملة: الدابة التي يحمل عليها من الإبل وغيرها (^٤). قال القزاز: وهي بعير يستظهر به أي يحمل متاعه وطعامه عليه. وجزم به ابن التين وهذا الباب معقود لفضل الحج على الرواحل، وفعله الشارع تواضعًا لربه تعالى وإتعابًا لنفسه وضنًّا لبدنه شكرًا ويضحي يصيبه الحر والبرد ولئلا يتعجل شيئًا من حسناته وتتأسى به أمته.\nومعنى أحقبها: أردفها (^٥). والتنعيم: موضع بقرب مكة من جهة المدينة، وهو أول الحل (^٦).\nوقول عمر: (فإنه أحد الجهادين) يعني: الحج سماه جهادًا؛ لأنه يجاهد فيه نفسه بالصبر على مشقة السفر، وترك الملاذ، ودرء الشيطان عن الشهوات.\n_________\n(^١) \"العين\" ٥/ ١٣١.\n(^٢) \"المحكم\" ٦/ ٢٠٩.\n(^٣) \"المخصص\" ٢/ ٢٠٩.\n(^٤) انظر: \"الصحاح\" ٤/ ١٧١٨ \"النهاية في غريب الحديث\" ٢/ ٣١٣، \"لسان العرب\" ٣/ ١٨٦٤.\n(^٥) انظر: \"الصحاح\" ١/ ١١٤، \"النهاية في غريب الحديث\" ١/ ٤١٢، \"لسان العرب\" ٢/ ٩٣٧.\n(^٦) انظر: \"معجم ما استعجم\" ١/ ٣٢١، \"معجم البلدان\" ٢/ ٤٩.","vol":"11","page":36},{"text":"<span data-type='title' id=toc-1200>٤ - باب فَضْلِ الحَجِّ المَبُرْورِ</span>\n١٥١٩ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الُمسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سُئِلَ رسول الله - ﷺ -: أَيُّ الأَعمَالِ أَفْضَلُ؟ قَالَ: \"إِيمَانٌ باللهِ وَرَسُولِهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"جِهَادٌ فِي سَبِيلِ اللهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"حَجٌّ مَبْرُورٌ\".\n\n١٥٢٠ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الُمبَارَكِ، حَدّثَنَا خَالِدٌ، أَخْبَرَنَا حَبِيبُ بْن أَبِي عَمْرَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ أمِّ الُمؤْمِنِينَ ﵂ أنَهَا قَالَتْ: يَا رَسُولَ اللهِ، نَرى الجِهَادَ أَفْضَلَ العَمَلِ، أفَلَا نُجَاهِدُ؟ قَالَ: \"لَا، لكن أَفْضَلَ الجِهَادِ حَجٌّ مَبْرُورٌ\". [١٨٦١، ٢٧٨٤، ٢٨٧٥، ٢٨٧٦ - فتح: ٣/ ٣٨١]\n\n١٥٢١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سَيَّارٌ أَبُو الَحكَمِ قَالَ: سَمِعْتُ أَبَا حَازِمِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ حَجَّ لله، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ، رَجَعَ كَيَوْمِ وَلَدَتْهُ أمّهُ\". [١٨١٩، ١٨٢٠ - مسلم: ١٣٥٠ - فتح: ٣/ ٣٨٢]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث أبي هريرة: قَالَ: سُئِلَ رسول الله - ﷺ -: أَيُّ الأَعْمَالِ أَفْضَلُ؟ قَالَ: \"إِيمَانٌ باللهِ وَرَسُولِهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"جِهَادٌ فِي سَبِيلِ اللهِ\". قِيلَ: ثُمَّ مَاذَا؟ قَالَ: \"حَجٌّ مَبرورٌ\".\nوهذا الحديث سلف واضحًا في باب من قال: إن الإيمان هو: العمل، \"والحج المبرور ليس له جزاء إلا الجنة\" (^١)، كما أخرجاه من حديث أبي هريرة بزيادة في أوله: \"العمرة إلى العمرة كفارة لما\n_________\n(^١) برقم (٢٦) كتاب: الإيمان.","vol":"11","page":37},{"text":"بينهما\" (^١) ولأحمد من حديث جابر قالوا: يا رسول الله، ما الحج المبرور؟ قال: \"إطعام الطعام، وإفشاء السلام، (^٢) علقه محمد بن ثابت، قال أبو حاتم: حديث منكر شبه الموضوع (^٣).\nوفي رواية للجُوزي: ما بره؟ قال: \"العج والثج\" قال: فإن لم يكن. قال: \"طيب الكلام\"، وللحاكم: \"طيب الكلام\" بدل \"إفشاء السلام\" ثم قال: صحيح الإسناد ولم يحتجا بأيوب بن سويد، لكن له شواهد كثيرة (^٤)، وروى سعيد بن المسيب مرفوعًا: \"ما من عمل بين السماء والأرض بعد الجهاد أفضل من حجة مبرورة، لا رفث فيها ولا فسوق ولا جدال\".\nوقوله: \"مبرور\" قال ابن التين: يحتمل أن صاحبه أوقعه على وجه البر، وأصله أن لا يتعدى بغير حرف جر، ونقل عن بعضهم أنه قال: لعله يريد بمبرور وصف المصدر فتعدى إليه بغير حرف فجعله متعديًا، قال: وحديث: \"المبرور ليس له جزاء إلا الجنة\" (^٥) قيل: يريد به النافلة؛ لأنه سبق على الحج الجهاد، وليس فرضه كفرض الحج فيدل ذَلِكَ على أن هذا الحج نافلة.\nثانيها: حديث عائشة: يَا رَسُولَ اللهِ، نَرى الجِهَادَ أَفْضَلَ العَمَلِ، أَفَلَا نُجَاهِدُ؟ قَالَ: \"لَا، لكن أَفْضَلَ الجِهَادِ حَجٌّ مَبرورٌ\".\n_________\n(^١) سيأتي برقم (١٧٧٣) كتاب: العمرة، باب: وجوب العمرة وفضلها، ورواه مسلم (١٣٤٩) كتاب: الحج، باب: في فضل الحج والعمرة ويوم عرفة.\n(^٢) \"مسند أحمد\" ٣/ ٣٢٥.\n(^٣) \"علل ابن أبي حاتم\" ٢/ ١١٨ - ١١٩ (٨٩٢).\n(^٤) \"المستدرك\" ١/ ٤٨٣.\n(^٥) سيأتي برقم (١٧٧٣).","vol":"11","page":38},{"text":"وهو من أفراده وأخرجه في موضع آخر بلفظ: استأذنت رسول الله - ﷺ - في الجهاد فقال: \"جهادكن الحج\" (^١) وله عنها: \"لكن أحسن الجهاد وأجمله الحج حج مبرور\" قالت: فلا أدع الحج بعد إذ سمعت هذا من رسول الله - ﷺ - (^٢).\nوذكره في الجهاد عنها بلفظ: سأله نساؤه عن الجهاد، قال: \"نعم الجهاد الحج\" (^٣) وفي آخر: واستأذنته عائشة، فقال: \"جهادكن الحج\" (^٤) ولابن ماجه بإسناد على شرط الصحيح عنها قُلْتُ: يا رسول الله، على النساء جهاد؟ قال: \"نعم جهاد لا قتال فيه، الحج والعمرة\" (^٥).\nوضبطه (^٦) الأصيلي بضم الكاف وتشديد النون، وكذا في أصل الدمياطي أيضًا، قال الشيخ أبو الحسن: وهو الذي تميل إليه نفسي، وسماه جهادًا لما أسلفنا في الباب قبله.\nقال ابن بطال: وإنما جعل الجهاد في حديث أبي هريرة أفضل من الحج؛ لأن ذَلِكَ كان في أول الإسلام، وقلت: وكان الجهاد فرضًا متعينًا على كل أحد، فأما إذا ظهر الإسلام وفشى، صار الجهاد من فروض الكفاية على من قام به، فالحج حينئذ أفضل ألا ترى قوله - ﵇ - لعائشة: \"أفضل جهادكن الحج\" لما لم تكن من أهل (القتال) (^٧) والجهاد\n_________\n(^١) سيأتي برقم (٢٨٧٥) كتاب: الجهاد والسير، باب: جهاد النساء.\n(^٢) سيأتي برقم (١٨٦١) كتاب: جزاء الصيد، باب: حج النساء.\n(^٣) سيأتي برقم (٢٨٧٦).\n(^٤) سبق تخريجه برقم (١٨٧٥).\n(^٥) \"سنن ابن ماجه\" (٢٩٠١)، وصححه الألباني في \"صحيح ابن ماجه\".\n(^٦) كتب فوقها في الأصل: أي ضبط لكنَّ.\n(^٧) في الأصل يقارب رسمها: الفنا، والمثبت من ابن بطال، وفي إحدى نسخه كما في الأصل، على ما أشار محققوه.","vol":"11","page":39},{"text":"للمشركين، فإن حل العدو ببلدة واحتيج إلى دفعه وكان له ظهور وقوة وخيف منه توجه فرض الجهاد على الأعيان وصار أفضل من الحج (^١).\nوكذا قال ابن التين الحج أفضل، وقال المهلب: وقوله: \"لكن أفضل الجهاد حج مبرور\" يفسر قوله: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ﴾ [الأحزاب: ٣٣] أنة ليس على الفرض لملازمة البيوت، كما زعم من أراد تنقيص أم المؤمنين في خروجها إلى العراق للإصلاح بين المسلمين، وهذا الحديث يخرج الآية عما تأولوها؛ لأنه قال: \"لكن أفضل الجهاد حج مبرور\" فدل أن لهن جهادًا غير الحج، والحج أفضل منه، فإن قيل: النساء لا يحل لهن الجهاد قيل: قالت حفصة: قدمت علينا امرأة غزت مع رسول الله - ﷺ - ست غزوات، وقالت: كنا نداوي الكلمى ونقوم على المرضى. وهو في الصحيح (^٢)، وكان - ﵇ - إذا أراد الغزو أقرع بين نسائه، فأيتهن خرج سهمها غزا بها (^٣).\nقال: في هذا وفي إذن عمر لهن بالحج إبطال إفك المشغبين، وكذب الرافضة فيما اختلقوه من الكذب من أنه - ﵇ - قال لأزواجه: \"هذِه ثم ظهور الحصر\" (^٤)، وهذا ظاهر لا خلاف؛ لأنه حضهن على الحج وبشرهن أنه أفضل جهادهن، وأذن عمر لهن، وسير عثمان معهن. يعني الحديث المذكور آخر كتاب الحج حجة قاطعة على\n_________\n(^١) \"شرح ابن بطال\" ٤/ ١٩٠.\n(^٢) سيأتي برقم (١٦٥٢) كتاب: الحج، باب: تقصير الحائض المناسك كلها إلا الطواف.\n(^٣) سيأتي برقم (٢٦٦١) كتاب: الشهادة، باب: تعديل النساء بعضهن بعضًا، ورواه مسلم برقم (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك، وقبول توبة القاذف. وانظر: \"شرح ابن بطال\"٤/ ١٩١.\n(^٤) سيأتي تخريجه قريبًا.","vol":"11","page":40},{"text":"ما كذب به عليه في أمر أم المؤمنين، وكذا قولهم عنه أنه قال لها: \"تقاتلي عليًّا وأنت له ظالمة\" فإنه لا يصح.\nقُلْتُ: حديث \"ثم ظهور الحصر\" أخرجه أبو داود في \"سننه\" من حديث أبي واقد الليثي، عن أبيه بإسناد جيد (^١)، وأما حديث: \"تقاتلي عليًّا وأنت له ظالمة\" فليس بمعروف، والمعروف أن هذا قاله للزبير بن العوام مع ضعفه.\nالحديث الثالث:\nحديث أبي هريرة: سَمِعْتُ النَّبيَّ - ﷺ - يَقُولُ: \"مَنْ حَجَّ لله، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ، رَجَعَ كيَوْمِ وَلَدَتْهُ أُمُّهُ\". هذا الحديث أخرجه مسلم بألفاظ ليس فيه لفظة (لله) منها: \"من أتى هذا البيت فلم يرفث ولم يفسق رجع كما ولدته أمه\" (^٢). ومنها: \"من حج فلم يرفث ولم يفسق\". وهذا الحديث من قوله تعالى: ﴿فَلَا رَفَثَ وَلَا فُسُوقَ﴾ [البقرة: ١٩٧] والرفث: الجماع أو التعريض به أو القبيح من القول. والفسوق: المعاصي كلها أو الذبح لغير الله أو إتيان المعاصي في الحرم أو السباب، أقوال. وقال ربيعة: هو قول الزور. وقرئ (فلا رفوث ولا فسوق) وكذا هو في مصحف عبد الله، وزعم ابن حزم أنه لا يحرم على المحرم إلا الإيلاج فقط، ويباح له أن يقبلها ويباشرها قال: لأن الله تعالى لم ينه إلا عن الرفث، وهو الجماع فقط ولا عجب أعجب ممن نهى عن ذَلِكَ، ولم ينه الله تعالى ولا رسوله عن ذَلِكَ (^٣).\n_________\n(^١) \"سنن أبي داود\" برقم (١٧٢٢). وصححه الألباني في \"صحيح أبي داود\" (١٥١٥).\n(^٢) مسلم (١٣٥٠).\n(^٣) \"المحلى\" ٧/ ٢٥٤ - ٢٥٥.","vol":"11","page":41},{"text":"<span data-type='title' id=toc-1201>٥ - باب فَرْضِ مَوَاقِيتِ الحَجِّ وَالعُمْرَةِ</span>\n١٥٢٢ - حَدَّثَنَا مَالِكٌ بنُ إِسْمَاعِيلَ، حَدَّثَنَا زُهَيْرٌ قَالَ: حَدَّثَنِي زَيْدُ بْنُ جُبَيْرِ: أنَهُ أَتَى عَبْدَ اللهِ بْنَ عُمَرَ ﵄ فِي مَنْزِلهِ -وَلَهُ فُسْطَاطٌ وَسُرَادِقٌ- فَسَأَلْتُهُ: مِنْ أَيْنَ يَجُوزُ أَنْ أَعْتَمِرَ؟ قَالَ: فَرَضَهَا رَسُولُ اللهِ - ﷺ - لأهلِ نَجْدٍ قَرْنَا، وَلأهلِ الَمدِينَةِ ذَا الُحلَيفَةِ، وَلأهْلِ الشاْمِ الجُحْفَةَ.\nذكر فيه حديث زيد بن جبير أَنَّهُ أَتَى عَبْدَ الله بْنَ عُمَرَ ﵄ فِي مَنْزِلِهِ -وَلَهُ فُسْطَاطٌ وَسُرَادِقٌ- فَسَأَلْتُهُ: مِنْ أَيْنَ يَجُوزُ أَنْ أَعْتَمِرَ؟ قَالَ: فَرَضَهَا رَسُولُ اللهِ - ﷺ - لأَهْلِ نَجْدٍ قَرْنَا، وَلأَهْلِ المَدِينَةِ ذَا الحُلَيْفَةِ، وَلأَهْلِ الشَّأْمِ الجُحْفَةَ.\nهذا الحديث من أفراد البخاري من هذا الوجه. وزيد بن جُبير -بضم الجيم- ثقة (^١)، وهو غير زيد بن جَبيرة (ت. ق) -بالفتح- الواهي (^٢).\n_________\n(^١) زيد بن جبير بن حرمل، الطائي، الكوفي، من بني جشم بن معاوية، قال عبد الله بن أحمد بن حنبل، عن أبيه: صالح الحديث، وقال العجلي: ثقة ليس بتابعي في عداد الشيوخ، وقال النسائي: ليس به بأس، ووثقه ابن معين، وذكره ابن حبان في \"الثقات\". انظر: \"التاريخ الكبير\" ٣/ ٣٩٠ (١٢٩٨)، \"معرفة الثقات\" ١/ ٣٧٧ (٥٢٤)، \"الجرح والتعديل\" ٣/ ٥٥٨ - ٥٥٩ (٢٥٢٧)، \"تهذيب الكمال\" ١٠/ ٣٢ - ٣٣ (٢٠٩٢).\n(^٢) زيد بن جبيرة بن محمود بن أبي جبيرة بن الضحاك الأنصاري، أبو جبيرة المدني قال ابن معين: لا شيء، وقال البخاري: منكر الحديث. وقال في موضع آخر: متروك. وقال النسائي: ليس بثقة، وقال أبو حاتم: ضعيف الحديث منكر الحديث جدًّا، متروك الحديث، لا يكتب حديثه روى له الترمذي وابن ماجه. انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٣٩٠ (١٢٩٩)، \"الجرح والتعديل\" ٣/ ٥٥٩ (٢٥٢٨)، \"تهذيب الكمال\" ١٠/ ٣٤ - ٣٥ (٢٠٩٣).","vol":"11","page":42},{"text":"ومعنى فرضها: وقتها وبينها، فمن تعداه وأحرم بعده صح حجه وعليه دم، إلا أن يعود إليه قبل الطواف.\nوالنجد: اسم للمكان المرتفع، ويسمى المنخفض: غورًا، وقيل: سمي به لصلابة الأرض وكثرة حجارته وصعوبته (^١)، حكاه القزاز قال: وقيل: سمي لاستيحاش داخله، وحُكي ضم نون نجد. قال الكلبي: وهو ما بين الحجاز إلى الشام إلى العذيب إلى الطائف، فالطائف من نجد، وكذا المدينة وأرض اليمامة والبحرين إلى عمان، ونجد تسعة مواضع نبه عليه ياقوت (^٢).\nو(قرن) هو موضع معروف كانت فيه وقعة لغطفان على بني عامر يقال له يوم قرن، وهو بفتح الراء وإسكانها، والإسكان أعرف فمن سكن أراد الموضع ومن فتح أراد به اقتران رءوس الجبلين (^٣). قال ابن التين: رويناه بالسكون. وعن الشيخ أبي الحسن أن الصواب فتحها، وعن الشيخ أبي بكر بن عبد الرحمن: إن قلت: قرن المنازل أسكنت، وإن قلت: قرنًا فتحت، وهو على يوم وليلة من مكة.\nوذو الحليفة: ماء من مياه بني جُشَم على ستة أميال، وقيل: سبعة، وقيل: أربعة من المدينة، ووقع في \"الشامل\" و\"البحر\" و\"الرافعي\": أن بينها وبين المدينة ميلًا، وهو غريب.\nو(الشأم) مهموز ويجوز تخفيفه بحذفها.\nو(الجحفة) قرية جامعة بين مكة والمدينة، سميت بذلك؛ لأن السيل أجحفها أي: استأصلها، وذلك أن العماليق أخرجوا إخوة عابد من\n_________\n(^١) انظر: \"معجم البلدان\" ٥/ ٢٦١.\n(^٢) انظر: \"معجم البلدان\" ٥/ ٢٦١ - ٢٦٢.\n(^٣) انظر: \"معجم البلدان\" ٤/ ٣٣٢.","vol":"11","page":43},{"text":"يثرب فنزلوها، فجاء سيل فأجحفهم، وهي على ثمان مراحل من المدينة، ومصر والمغرب كالشام كما سيأتي في المواقيت (^١).\nو(الفسطاط) -بضم الفاء وكسرها- الخباء (^٢). والسرادق: ما يجعل حول الخباء بينه وبينه فسحة كالحائط (^٣)، وظاهره أن ابن عمر كان معه أهله وأراد سترهن بذلك لا للتفاخر.\nوأما حكم الباب فإجماع أئمة الفتوى قائم على أن المواقيت في الحج والعمرة واجبة، وهي توسعة ورخصة يتمتع المرء بحلها حتَّى يبلغها.\nقال ابن بطال: ولا أعلم أحدًا قال: إن المواقيت من فروض الحج، وهذا الباب رد على عطاء والنخعي والحسن فإنهم زعموا أنه لا شيء على من ترك الميقات ولم يحرم وهو يريد الحج والعمرة، وهو شاذ، ونقل ابن بطال عن مالك وأبي حنيفة والشافعي أنه يرجع من مكة إلى الميقات.\nواختلفوا إذا رجع هل عليه دم أم لا؟ فقال مالك ورواية عن الثوري: لا يسقط عنه الدم برجوعه إليه محرمًا، وهو قول ابن المبارك. وقال أبو حنيفة: إن رجع إليه فلبّى فلا دم عليه، وإن لم يلب فعليه الدم. وقال الثوري وأبو يوسف ومحمد والشافعي: لا دم عليه إذا رجع إلى الميقات بعد إحرامه على كل وجه (^٤). أي: قبل أن يطوف بالبيت، فإن طاف فالدم باق ولو رجع عندنا.\n_________\n(^١) انظر: \"معجم البلدان\" ٢/ ١١١.\n(^٢) انظر: \"معجم البلدان\" ٤/ ٢٦٣.\n(^٣) انظر: \"لسان العرب\" ٤/ ١٩٨٨.\n(^٤) \"شرح ابن بطال\" ٤/ ١٩٢.","vol":"11","page":44},{"text":"<span data-type='title' id=toc-1202>٦ - باب قَوْلِ الله تَعَالَى: ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ [البقرة: ١٩٧]</span>\n١٥٢٣ - حَدَّثَنَا يحيى بْنُ بِشْرٍ، حَدَّثَنَا شَبَابَةُ، عَنْ وَرْقَاءَ، عَنْ عَمْرٍو بْنِ دِينَارٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: كَانَ أَهْلُ اليَمَنِ يَحُجُونَ وَلَا يَتَزَوَّدُونَ وَيقُولُونَ: نَحْنُ الُمتَوَكِّلُونَ. فَإِذَا قَدِمُوا مَكَةَ سَأَلُوا النَّاسَ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ [البقرة: ١٩٧].\nرَوَاهُ ابن عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ مُرْسَلًا.\nفيه: ورقاء عَنْ عَمْرٍو بْنِ دِينَارٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: كَانَ أَهْلُ اليَمَنِ يَحُجُّونَ وَلَا يَتَزَوَّدُونَ وَيَقُولُونَ: نَحْنُ المُتَوَكِّلُونَ. فَإذَا قَدِمُوا مَكَّةَ سَأَلُوا النَّاسَ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ [البقرة: ١٩٧].\nرَوَاهُ ابن عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ مُرْسَلًا.\nالشرح:\nرواية ابن عيينة هذِه أخرجها الإسماعيلي عن يحيى بن محمد بن صاعد، ثنا سعيد بن عبد الرحمن أبو عبيد الله المخزومي، ثنا سفيان، عن عمرو بن دينار، عن عكرمة، عن ابن عباس في قول الله تعالى، الحديث.\nقال ابن صاعد: هكذا أنبأنا به أبو عبيد الله في كتاب المناسك فقال فيه: عن ابن عباس، قال: وثنا به في حديث عمرو فلم يجاوز عكرمة، مرسلًا.\nواختلف في المراد بالتقوى فقال ابن عباس: إن من التقوى أن","vol":"11","page":45},{"text":"لا يتعرض الرجل إلى ما يحرم عليه من المسألة، وهذا هو المعني عليه دون قول عكرمة: إن التقوى السويق والكعك، وكذا قاله سعيد بن جبير.\nقال ابن بطال عقبه: وليس هذا من سعيد، على أن هذِه الأصناف من الأزواد هي التي أبيحت في الحج دون ما سواها، ولكنه على إفهام السائل أن المراد هو: الزاد الذي هو قوام الأبدان لا على التزود من الأعمال، ثم أتبع ذَلِكَ بقوله: ﴿فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ [البقرة: ١٩٧] وكأن هذا أن من التقوى ترك التعرض بحال من الأحوال التي تحوج أهلها إلى المسألة المحرمة عليهم.\nوفيه -كما قال المهلب- من الفقه: أن ترك سؤال الناس من التقوى، ألا ترى أن الله تعالى مدح قومًا فقال: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ [البقرة: ٢٧٣] وكذلك معنى آية الباب أي: تزودوا فلا تؤذوا الناس بسؤالكم إياهم، واتقوا الإثم في أذاهم بذلك.\nوفيه: أن التوكل لا يكون مع السؤال؛ وإنما التوكل على الله تعالى دون استعانة بأحد في شيء؛ ويبين ذَلِكَ قوله: \"يدخل الجنة سبعون ألفًا بغير حساب، وهم الذين لا يسترقون ولا يكتوون ولا يتطيرون وعلى ربهم يتوكلون\" (^١) فهذِه أسباب التوكل وصفاته.\nوقال الطحاوي: لما كان التزود فيه ترك المسألة المنهي عنها في غير الحج، وكانت حرامًا على الأغنياء قبل الحج كانت في الحج أوكد حرمة (^٢).\n_________\n(^١) سيأتي برقم (٥٧٠٥) كتاب: الطب، باب: من اكتوى أو كوى غيره وفضل من لم يكتو.\n(^٢) \"شرح ابن بطال\" ٤/ ١٩٢ - ١٩٣.","vol":"11","page":46},{"text":"وقوله: فإذا قدموا المدينة، كذا في أصل الدمياطي، وفي ابن بطال: مكة بدل المدينة (^١)، وكذا هو في شرح شيخنا علاء الدين، وفي بعض النسخ أيضًا.\n_________\n(^١) المصدر السابق.","vol":"11","page":47},{"text":"<span data-type='title' id=toc-1203>٧ - باب مُهَلِّ أَهْلِ مَكَّةَ لِلْحَجِّ وَالعُمْرَةِ</span>\n١٥٢٤ - حَدَّثَنَا مُوسَى بْن إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابن طَاوُسِ، عن أَبِيهِ، عَنِ ابن عَبَّاسٍ قَالَ: إِنَّ النَّبِيَّ - ﷺ - وقَّتَ لأهلِ الَمدِينَةِ ذَا الحلَيْفَةِ، وَلأهلِ الشَّأْمِ الجُحْفَةَ، وَلأهلِ نَجْدٍ قَرْنَ الَمنَازِلِ، وَلأهلِ اليَمَنِ يَلَمْلَمَ، هُنَّ لَهنَّ وَلمِنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِهِنَّ مِمَّنْ أَرَادَ الَحجَّ وَالعُمْرَةَ، وَمَنْ كَانَ دُونَ ذَلِكَ فَمِنْ حَيْثُ أَنْشَأَ، حَتى أَهْلُ مَكَّةَ مِنْ مَكَّةَ.\nذكر فيه حديث ابن عباس أنَّ النَّبِيَّ - ﷺ - وَقَّتَ لأَهْلِ المَدِينَةِ ذَا الحُلَيْفَةِ، وَلأَهْلِ الشَّأْمِ الجُحْفَةَ، وَلأَهْلِ نَجْدٍ قَرْنَ المَنَازِلِ، وَلأَهْلِ اليَمَنِ يَلَمْلَمَ، هُن لَهُنَّ وَلمَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِهِن مِمَّنْ أَرَادَ الحَجَّ وَالعُمْرَةَ، وَمَنْ كَانَ دُونَ ذَلِكَ فَمِنْ حَيْثُ أَنْشَأَ، حَتَّى أَهْلُ مَكةَ مِنْ مَكةَ.\nثم ترجم عليه:","vol":"11","page":48},{"text":"<span data-type='title' id=toc-1204>٨ - باب مِيقَاتِ أَهْلِ المَدِينَةِ، وَلَا يُهِلُّوا قَبلَ ذِي الحُلَيْفَةِ</span>\n١٥٢٥ - حَدّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِك، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يُهِلُّ أَهْلُ المَدِينَةِ مِنْ ذِي الحُلَيْفَةِ، وَأَهْلُ الشَّامِ مِنَ الجُحْفَةِ، وَأَهْلُ نَجْدٍ مِنْ قَرْنٍ\". قَالَ عَبْدُ اللهِ: وَبَلَغَنِي أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَيُهِلُّ أَهْلُ اليَمَنِ مِنْ يَلَمْلَمَ\". [انظر: ١٣٣ - مسلم: ١١٨٢ - فتح: ٣/ ٣٨٧]\nوذكر من حديث نافع عن ابن عمر: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يُهِلُّ أَهْلُ المَدِينَةِ مِنْ ذِي الحُلَيْفَةِ، وَأَهْلُ الشَّأْمِ مِنَ الجُحْفَةِ، وَأَهْلُ نَجْدٍ مِنْ قَرْنٍ\". قَالَ عَبْدُ الله: وَبَلَغَنِي أَنَّ رَسُولَ الله - ﷺ - قَالَ: \"وَيُهِلُّ أَهْلُ اليَمَنِ مِنْ يَلَمْلَمَ \".\nثم قال:","vol":"11","page":49},{"text":"<span data-type='title' id=toc-1205>٩ - باب مُهَلِّ أَهْلِ الشَّاْمِ</span>\n١٥٢٦ - حَدَّثَنَا مُسَدَّدّ، حَدَّثَنَا حَمَّادْ، عَنْ عَمْرٍو بْنِ دِينَارٍ، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: وَقَّتَ رَسُولُ اللهِ - ﷺ - لأهلِ الَمدِينَةِ ذَا الُحلَيْفَةِ، وَلأهلِ الشَّأْمِ الجُحْفَةَ، وَلأهلِ نَجْدٍ قَرْنَ الَمنَازِلِ، وَلأهلِ اليَمَنِ يَلَمْلَمَ، فَهُنُّ لَهُنَّ وَلَمِنْ أَتَى عَلَيهِنَّ مِنْ غَيْرِ أَهْلِهِن، لَمِنْ كانَ يُرِيدُ الَحجَّ وَالعُمْرَةَ، فَمَنْ كَانَ دُونَهُنَّ فَمُهَلُّهُ مِنْ أَهْلِهِ، وَكَذَاكَ حَتَّى أَهْلُ مَكَّةَ يُهِلُّونَ مِنْهَا.\nوذكر فيه حديث ابن عباس السالف، وقال: فَهُنَّ لَهُنَّ وَلمَنْ أَتَى عَلَيْهنَّ مِنْ غَيْرِ أَهْلِهِنَّ، لِمَنْ كَانَ يُرِيدُ الحَجَّ وَالعُمْرَةَ، فَمَنْ كَانَ دُونَهُنَّ فَمُهَلُّهُ مِنْ أَهْلِهِ، وَكَذَاكَ حَتَّى أَهْلُ مَكَّةَ يُهِلُّونَ مِنْهَا.\nثم قال:","vol":"11","page":50},{"text":"<span data-type='title' id=toc-1206>١٠ - باب مُهَلِّ أَهْلِ نَجْدٍ</span>\n١٥٢٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، حَفِظْنَاهُ مِنَ الزُّهْرِيِّ، عَنْ سَالمٍ، عَنْ أَبِيهِ: وَقَّتَ النَّبِيُّ - ﷺ -.\n\n١٥٢٨ - وحَدثني أَحْمَدُ ثنا، حَدَّثَنَا ابن وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ الزهري به، \"مُهَلُّ أَهْلِ المَدِينَةِ ذُو الحُلَيْفَةِ، وَمُهَلُّ أَهْلِ الشَّامِ مَهْيَعَةُ وَهِيَ الجُحْفَةُ، وَأَهْلِ نَجْدٍ قَرْنٌ\". قَالَ ابن عُمَرَ ﵄: وزَعَمُوا أَنَّ النَّبِيَّ - ﷺ - قَالَ-وَلَمْ أَسْمَعْهُ-: \"وَمُهَلُّ أَهْلِ اليَمَنِ يَلَمْلَمُ\".\nوذكر فيه حديث سفيان قال: حَفِظْنَاهُ مِنَ الزهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ: وَقَّتَ النَّبِيُّ - ﷺ -.\nثم قال: وحَدَّثَنِي أَحْمَدُ، ثَنَا ابن وَهْب قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ الزهري به: \"مُهَلُّ أَهْلِ المَدِينَةِ ذُو الحُلَيْفًةِ، وَمُهَلُّ أَهْلِ الشَّأْمِ مَهْيَعَةُ وَهِيَ الجُحْفَةُ، وَأَهْلِ نَجْدٍ قَرْنٌ\". قَالَ ابن عُمَرَ ﵄: وزَعَمُوا أَنَّ النَّبِيَّ - ﷺ - قَالَ -وَلَمْ أَسْمَعْهُ-: \"وَمُهَلُّ أَهْلِ اليَمَنِ يَلَمْلَمُ\".","vol":"11","page":51},{"text":"<span data-type='title' id=toc-1207>١١ - باب مُهَلِّ مَنْ كَانَ دُونَ المَوَاقِيتِ</span>\n١٥٢٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَمَّادٌ، عَنْ عَمْرٍو، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - وَقَّتَ لأهلِ الَمدِينَةِ ذَا الُحلَيْفَةِ، وَلأهلِ الشَّامِ الجُحْفَةَ، وَلأهلِ اليَمَنِ يَلَمْلَمَ، وَلأهلِ نَجْدٍ قَرْنًا، فَهُنَّ لَهُنَّ وَلَمِنْ أَتَى عَلَيهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ مِمَّنْ كَانَ يُرِيدُ الَحجَّ وَالعُمْرَةَ، فَمَنْ كَانَ دُونَهُنَّ فَمِنْ أَهْلِهِ، حَتَّى إِنَّ أَهْلَ مَكَّةَ يُهِلُّونَ مِنْهَا. [انظر: ١٥٢٤ - مسلم: ١١٨١ - فتح: ٣/ ٣٨٨]\nفذكر فيه حديث ابن عباس السالف وفيه: وَلأَهْلِ نَجْدٍ قَرْن وقال: فَمَنْ كَانَ دُونَهُنَّ فَمِنْ أَهْلِهِ، حَتَّى إِنَّ أَهْلَ مَكَّةَ يُهِلُّونَ مِنْهَا.\nثم قال:","vol":"11","page":52},{"text":"<span data-type='title' id=toc-1208>١٢ - باب مُهَلِّ أَهْلِ اليَمَنِ</span>\n١٥٣٠ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ ﵄، أَنَّ النَّبِيَّ - ﷺ - وَقَّتَ لأهلِ الَمدِينَةِ ذَا الحلَيْفَةِ، وَلأهلِ الشَّامِ الجُحْفَةَ، وَلأهلِ نَجْدٍ قَرْنَ الَمنَازِلِ، وَلأهلِ اليَمَنِ يَلَمْلَمَ، هُنَّ لأهلِهِنَّ وَلكُلِّ آتٍ أَتَى عَلَيْهِنَّ مِنْ غَيْرِهِم مِمَّنْ أَرَادَ الَحجَّ وَالعُمْرَةَ، فَمَنْ كَانَ دُونَ ذَلِكَ فَمِنْ حَيْثُ أَنْشَأَ، حَتَّى أَهْلُ مَكةَ مِنْ مَكةَ. [انظر: ١٥٢٤ - مسلم: ١١٨١ - فتح: ٣/ ٣٨٨]\nوذكر فيه حديث ابن عباس المذكور: (وَلِكُلِّ آتٍ أَتَى عَلَيْهِنَّ)\nالشرح:\nحديث ابن عباس وابن عمر أخرجهما مسلم أيضًا (^١)، وعليهما مدار المواقيت، وأخرجه مسلم من حديث أبي الزبير أنه سمع جابر بن عبد الله يُسأل عن المهل فقال: سمعت -أحسبه- رفع إلى رسول الله - ﷺ - فقال: \"يهل أهل المدينة من ذي الحليفة والطريق الآخر الجحفة، ومهل أهل العراق من ذات عرق، ومهل أهل نجد من قرن، ومهل أهل اليمن من يلملم\" (^٢) وهو من أفراده، وانفرد البخاري بحديث ابن عمر، عن عمر، وترجم عليه:\n_________\n(^١) حديث ابن عباس أخرجه مسلم برقم (١١٨١) كتاب: الحج، باب: مواقيت الحج والعمرة، حديث ابن عمر أخرجه برقم (١١٨٢).\n(^٢) مسلم (١١٨٣).","vol":"11","page":53},{"text":"<span data-type='title' id=toc-1209>١٣ - باب ذَاتُ عِرْقٍ لأَهْلِ العِرَاقِ</span>\n١٥٣١ - حَدَّثَنِي عَلِيُّ بْنُ مُسْلِمٍ حَدَّثَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِع، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: لَمَّا فُتِحَ هَذَانِ المِصْرَانِ أَتَوْا عُمَرَ فَقَالُوا: يَا أَمِيرَ المُؤْمِنِينَ، إِنَّ رَسُولَ اللهِ - ﷺ - حَدَّ لأَهْلِ نَجْدٍ قَرْنًا، وَهُوَ جَوْرٌ عَنْ طَرِيقِنَا، وَإِنَّا إِنْ أَرَدْنَا قَرْنًا شَقَّ عَلَيْنَا. قَالَ فَانْظُرُوا حَذْوَهَا مِنْ طَرِيقِكُمْ. فَحَدَّ لَهُمْ ذَاتَ عِرْقٍ. [فتح: ٣/ ٣٨٩]\nولفظه عن ابن عمر: لَمَّا فُتِحَ هَذَانِ المِصْرَانِ أَتَوْا عُمَرَ فَقَالُوا: يَا أَمِيرَ المُؤْمِنِينَ، إِنَّ رَسُولَ اللهِ - ﷺ - حَدَّ لأَهْلِ نَجْدٍ قَرْن، وَهُوَ جَوْرٌ عَنْ طَرِيقِنَا، وَإِنَّا إِنْ أَرَدْنَا قَرْنًا شَقَّ عَلَيْنَا. قَالَ فَانْظُرُوا حَذْوَهَا مِنْ طَرِيقِكُمْ. فَحَدَّ لَهُمْ ذَاتَ عِرْقٍ.\nإذا عرفت؛ ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nفي بيان الأماكن الواقعة فيه غير ما سلف، اليمن: إقليم معروف.\nويلملم ويقال: ألملم، بالهمز بدلًا من الياء، يصرف ولا يصرف: جبل من جبال تهامة على ليلتين من مكة، ويقال: يرمرم، بالراء (^١).\nوذات عرق على مرحلتين من مكة وهي الحد بين نجد وتهامة (^٢).\nو(مَهْيَعَة) -بفتح الميم والياء، وبعضهم كسر الياء، حكاه القرطبي (^٣) وصححه ابن التين، والأول ما في \"الصحاح\" (^٤).\n_________\n(^١) انظر: \"معجم البلدان\" ٥/ ٤٤١.\n(^٢) انظر: \"معجم البلدان\" ٤/ ١٠٧ - ١٠٨.\n(^٣) \"المفهم\" ٣/ ٢٦٢.\n(^٤) \"الصحاح\" ٣/ ١٣٠٩ وانظر تفصيل هذِه الأقوال في \"معجم البلدان\" ٥/ ٢٣٥.","vol":"11","page":54},{"text":"قال ابن الصباغ والروياني: وأبعد المواقيت ذو الحليفة فإنها على عشرة مراحل من مكة، ويليه في البعد الجحفة أي: فإنها على ثلاث مراحل من مكة، والمواقيت الثلاثة على مسافة واحدة، بينها وبين مكة ليلتان قاصدتان.\nوالمُهل -بضم الميم، وإنما يفتحها من لا يعرف، كما نبه عليه ابن الجوزي- والإهلال: رفع الصوت بالتلبية.\nوقولهم لعمر: (وهو جور عن طريقنا)، يعنون وهو: منحرف ومنعدل عنه، ومنه قوله تعالى: ﴿وَمِنْهَا جَائِرٌ﴾ [النحل: ٩] أي: غير قاصد، ومنه: جار السلطان إذا عدل في حكمه عن الحق إلى الباطل.\nوالمصران: البصرة والكوفة، وإنما فتح البلد الذي هما به ولم تكونا مُصِّرَتا بعد، إنما مَصَّرهما عمر بعد ذَلِكَ.\nالثاني:\nفي النسائي من حديث عائشة ﵂ قالت: وقت رسول الله - ﷺ - لأهل الشام ومصر الجحفة، ولأهل العراق ذات العرق (^١). وفي إسناده أحمد بن حميد المدني، احتج به الشيخان، ووثقه يحيى بن معين وغيره، وعن أحمد إنكار روايته له هذا الحديث، وأما ابن حزم فصححه (^٢).\nوروى الشافعي في \"الأم\" عن سعيد بن سالم، عن ابن جريج، عن عطاء أن رسول الله - ﷺ - وقت لأهل المغرب الجحفة الحديث (^٣)، وهذا\n_________\n(^١) \"سنن النسائي\" ٥/ ١٢٣ كتاب: مناسك الحج، باب: المواقيت، ميقات أهل مصر، وصححه الألباني في \"صحيح النسائي\".\n(^٢) \"المحلى\" ٧/ ٧١.\n(^٣) \"الأم\" ٢/ ١٣٧ كتاب: الحج، باب: الخلاف فيمن أهل بحجتين أو عمرتين.","vol":"11","page":55},{"text":"مرسل يعتضد بقيام الإجماع على مقتضاه، وأيضًا فرواه الشافعي متصلًا من حديث جابر، لكن مع الشك في رفعه، ففي ذَلِكَ زيادة مصر والمغرب (^١)، وحديث جابر السالف من عند مسلم (^٢) أخرجه ابن ماجه من غير شك قال: خطبنا رسول الله - ﷺ - فقال الحديث، وفي إسناده إبراهيم بن يزيد الخُوزي ضُعِّف (^٣).\nورواه ابن وهب في \"مسنده\" عن ابن لهيعة، عن أبي الزبير عنه قال: سمعت النبي - ﷺ - يقول، فذكره. وقال البيهقي: الصحيح رواية ابن جريج، قال: وكقول ابن لهيعة قيل: عن أبي الزناد، عن موسى بن عقبة، عن أبي الزبير، قال: ويحتمل أن يكون جابر سمع ذَلِكَ من عمر بن الخطاب (^٤).\nولأحمد من حديث جابر وعبد الله بن عمرو قالا: وقت رسول الله - ﷺ - لأهل اليمن وأهل تهامة يلملم، ولأهل الطائف -وهي: نجد- قرن، ولأهل العراق ذات عرق (^٥).\nوفي إسناده الحجاج بن أرطأة، وأخرجه الطبراني في \"الأوسط\" بدونه من طريق جعفر بن برقان، عن ميمون بن مهران، عن ابن (عمر) (^٦) وقال: لم يروه عن ميمون إلا ابن برقان (^٧).\n_________\n(^١) \"مسند الشافعي\" ١/ ٢٩٠ (٧٥٦) كتاب: الحج، باب: في مواقيت الحج والعمرة الزمانية والمكانية.\n(^٢) مسلم (١١٨٣/ ١٨) كتاب: الحج، باب: مواقيت الحج والمعمرة.\n(^٣) \"سنن ابن ماجه\" (٢٩١٥) كتاب: المناسك، باب: مواقيت أهل الآفاق.\n(^٤) \"السنن الكبرى\" ٥/ ٤٠ كتاب: الحج، باب: ميقات أهل العراق.\n(^٥) حديث جابر أخرجه أحمد ٢/ ١٨١، وحديث ابن عمر أخرجه ٢/ ١١.\n(^٦) في الأصل: عمرو، والصواب ما أثبتناه كما في مصادر التخريج.\n(^٧) \"الأوسط\" ٥/ ١٦٥ (٤٩٥٨).","vol":"11","page":56},{"text":"وله من حديث جعفر، ثنا عمرو بن دينار، عن طاوس، عن ابن عباس يرفعه: \"ولأهل الطائف قرنًا\" وقال: لم يروه عن جعفر إلا أبو نعيم (^١).\nوللترمذي محسنًا من حديث ابن عباس: وقت رسول الله - ﷺ - لأهل المشرق العقيق (^٢). وقال البيهقي: تفرد به يزيد بن أبي زياد (^٣).\nولأحمد من طريقه: ولأهل العراق ذات عرق. ولابن أبي أسامة ذكر الطائف والعراق. ولأبي داود من حديث الحارث بن عمرو السهمي: وقت رسول الله - ﷺ - ذات عرق لأهل العراق. الحديث (^٤).\nقال البيهقي: فيه من هو غير معروف (^٥).\nوللشافعي أخبرنا مسلم (و) (^٦) سعيد، عن ابن جريج، أخبرني عطاء أن النبي - ﷺ - وقت لأهل المشرق ذات عرق، قال: فراجعت عطاء فقلت: زعموا أن النبي - ﷺ - لم يوقت ذات عرق، ولم يكن أهل مشرق حينئذ قال: كذلك سمعناه أنه وقت ذات عرق أو العقيق لأهل المشرق، ولم يكن يومئذ عراق، ولم يعزه لأحد دون رسول الله - ﷺ -، ولكنه يأبى إلا أن النبي - ﷺ - وقته (^٧).\n_________\n(^١) \"الأوسط\" ٥/ ١٦٥ (٤٩٦٠).\n(^٢) \"سنن الترمذي\" (٨٣٢) كتاب: الحج، باب: ما جاء في مواقيت الإحرام لأهل الآفاق.\n(^٣) \"السنن الكبرى\" ٥/ ٢٨.\n(^٤) \"سنن أبي داود\" (١٧٤٢) كتاب: المناسك، باب: في المواقيت، وحسنه الألباني في \"صحيح أبي داود\" ٥/ ٤٢٢ (١٥٢٩).\n(^٥) \"معرفة السنن\" ٧/ ٩٦.\n(^٦) في الأصل: بن. والمثبت من \"مسند الشافعي\".\n(^٧) \"مسند الشافعي\" ١/ ٢٩١ (٧٥٨).","vol":"11","page":57},{"text":"وحكى ابن عبد البر في \"تمهيده\" عن صدقة بن يسار قال: قيل لابن عمر: والعراق قال: لا عراق يومئذ (^١).\nولأبي داود من حديث أم سلمة أنها سمعت رسول الله - ﷺ - يقول: \"من أهل بحجة أو عمرة من المسجد الأقصى إلى المسجد الحرام غفر له ما تقدم من ذنبه وما تأخر ووجبت له الجنة\" (^٢) وأخرجه ابن ماجه أيضًا، وصححه ابن حبان (^٣)، وخالف ابن حزم فأعله (^٤) بما بينت غلطه في تخريجي لأحاديث الرافعي (^٥).\nوفي \"مراسيل أبي داود\" عن ابن سيرين قال: وقت رسول الله - ﷺ - لأهل مكة التنعيم قال: وقال سفيان هذا الحديث لا يكاد يعرف (^٦).\nالثالث: شيخ البخاري أحمد المذكور في باب مهل أهل نجد، قال أبو نعيم: هو ابن عيسى التستري، قال الجياني: وكذا نسبه أبو ذر في هذا الموضع.\nوقال الكلاباذي: قال لي أبو أحمد محمد بن إسحاق الحافظ أحمد عن ابن وهب في \"جامع البخاري\" هو ابن أخي ابن وهب، وغلطه الحاكم أبو عبد الله، قال الكلاباذي: قال لي ابن مسنده أبو عبد الله: كل ما قال البخاري في \"الجامع\": حَدَّثَنَا أحمد عن ابن وهب فهو:\n_________\n(^١) \"التمهيد\" ٨/ ٦٩.\n(^٢) رواه أبو داود (١٧٤١) كتاب: المناسك، باب: في المواقيت، وضعفه الألباني في \"ضعيف أبي داود\" ١٠/ ١٤٤ (٣٠٧).\n(^٣) \"سنن ابن ماجه\" (٣٠٠١) كتاب: المناسك، باب: من أهل بعمرة من بيت المقدس، وصححه ابن حبان في \"صحيحه\" ٩/ ١٤ (٧٠١)، وضعفه الألباني.\n(^٤) \"المحلى\" ٧/ ٧٦.\n(^٥) \"البدر المنير\" ٦/ ٩٢ - ٩٧٨، وضعفه الألباني في \"ضعيف أبي داود\" (٣٠٧).\n(^٦) \"مراسيل أبي داود\" ص ١٤٥ (١٣٥ - ١٣٦).","vol":"11","page":58},{"text":"ابن صالح ولم يخرج عن ابن أخي ابن وهب شيئًا في \"الصحيح\"، وإذا حدَّث عن أحمد بن عيسى نسبه، فتحصلنا على ثلاثة أقوال (^١).\nالرابع:\nمعنى توقيته - ﷺ - هذِه المواقيت لكل بلد لا يجوز تأخير الإحرام لمريد النسك عنها، ثم كلها ثابتة بالنص ومجمع عليها، نعم اختلف في ذات عرق هل هي ميقات بالنص أو باجتهاد عمر، واضطرب الترجيح عندنا فيه، والمنصوص عليه في \"الأم\" الثاني (^٢)، كما هو مبين في حديث الباب، وقد أسلفناه مرفوعًا أيضًا، وهو قول ابن عباس وابن عمر وعطاء، وقال جابر بالأول (^٣).\nواعتل من قال به؛ لأن العراق فتحت في زمانه، ولم تكن العراق على عهده - ﵇ -، وجوابه: أنه قد وقت لأهل الشام الجحفة، وهي يومئذ ذات كفر، وكذا مصر؛ لأنه علم أنها ستفتح على أمته، يؤيده: \"منعت العراق دينارها ودرهمها، ومنعت الشام مديها\" (^٤) يعني: ستفتح، وحديث: \"سيبلغ ملك أمتي ما زوي لي منها\" (^٥).\nقال أبو بكر بن المنذر: أجمع عوام أهل العلم على القول بظاهر الحديث (^٦). يعني: حديث ابن عمر وابن عباس، واختلفوا فيما يفعل\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٤٤ - ٩٥٦.\nوورد بهامش الأصل ما نصه: ثم بلغ في الثاني بعد العشرين، كتبه مؤلفه.\n(^٢) \"الأم\" ٢/ ١١٧ - ١١٨.\n(^٣) سبق تخريجها.\n(^٤) رواه مسلم (٢٨٩٦) كتاب: الفتن، باب: لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب.\n(^٥) رواه مسلم (٢٨٨٩) كتاب: الفتن، باب: هلاك هذِه الأمة.\n(^٦) \"الإجماع\" لابن المنذر ص ٦١.","vol":"11","page":59},{"text":"من مرّ بذات عرق، فثبت أن عمر وقته لأهل العراق، ولا يثبت فيه عن النبي - ﷺ - سنده.\nوقال ابن حزم: الخبر بيَّنا ضعفه وإنما حد عمر ما حده لهم رسول الله - ﷺ -، ورواية من سمع وعلم أتم من رواية من لم يسمع، وكان أنس يحرم من العقيق، واستحب ذَلِكَ الشافعي والثوري (^١).\nوهو: وادٍ وراء ذات عرق بما يلي المشرق يقرب منها (^٢)؛ لأن من أحرم منه كان محرمًا منها ولا عكس، وكان مالك والشافعي وأبو حنيفة وأحمد والثوري وإسحاق وأبو ثور وأصحاب الرأي يرون الإحرام من ذات عرق (^٣).\nقال أبو بكر: الإحرام من ذات عرق يجزئ، وهو من العقيق أحوط، وقد كان الحسن بن صالح يحرم من الربذة، وروي ذَلِكَ عن خصيف والقاسم بن عبد الرحمن، ولولا سنة عمر لكان هو أشبه بالنظر؛ لأن المعنى عندهم في ذات عرق أنه بإزاء قرن والربذة بإزاء ذي الحليفة قال أبو بكر: وقول عمر بن الخطاب أولى أن يهلوا من المواقيت التي ذكرناها، وأحرم الشارع من الميقات الذي سنه لأهل المدينة، وترك أن يحرم من سواه، وتبعه عليه أصحابه وعوام أهل العلم.\nقال الطحاوي: وأخذ قوم بحديث ابن عمر وابن عباس وذهبوا إلى أن أهل العراق لا ميقات لهم في الإحرام كميقات سائر أهل البلدان،\n_________\n(^١) \"الأم\" ٢/ ١١٨.\n(^٢) انظر: \"معجم البلدان\" ٤/ ١٣٩ - ١٤٠.\n(^٣) انظر: \"تحفة الفقهاء\" ١/ ٣٩٤، \"الكافي لابن عبد البر\" ص ١٤٨، \"الأم\" ٢/ ١١٨، \"المغني\" ٥/ ٥٦ - ٥٧.","vol":"11","page":60},{"text":"وإنما يهلون من حيث مروا عليه من هذِه المواقيت (^١).\nوأجمع أهل العلم على أن من أحرم قبل أن يأتي الميقات أنه يحرم (^٢).\nواختلفت الأخبار عن الأوائل في هذا الباب، فثبت أن ابن عمر أهل من إيلياء -يعني: بيت المقدس- كما سيأتي (^٣)، وكان عبد الرحمن والأسود وعلقمة وأبو إسحاق يحرمون من بيوتهم (^٤)، ورخص فيه الشافعي (^٥).\nوقد روينا عن عمر أنه أنكر على عمران بن حصين إحرامه من البصرة (^٦)، وكره الحسن وعطاء ومالك الإحرام من المكان البعيد (^٧)، وكان الشافعي يقول: إذا مر بذي الحليفة وهو يريد الحج والعمرة فلم يحرم فعليه دم، وبه قال الليث والثوري (^٨).\nواختلف فيه أصحاب مالك: فمنهم من أوجبه، ومنهم من لم يوجبه (^٩). وكره أحمد وإسحاق مجاوزة ذي الحليفة إلى الجحفة (^١٠).\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ١١٧ - ١١٨.\n(^٢) انظر: \"الإجماع لابن المنذر\" ص ٤٨.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ٣/ ١٢١ كتاب: الحج، باب: تعجيل الإحرام من رخص أن يحرم من الموضع البعيد.\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٣/ ١٢٢ عن الأسود.\n(^٥) \"الأم\" ٢/ ١١٩.\n(^٦) رواه ابن أبي شيبة ٣/ ١٢٣ - ١٢٤.\n(^٧) انظر: \"النوادر والزيادات\" ٢/ ٣٣٦، \"الكافي لابن عبد البر\" ص ١٤٨.\n(^٨) انظر: \"الاستذكار\" ١١/ ٨٤، \"الأم\" ٢/ ١١٩.\n(^٩) انظر: \"الاستذكار\" ١١/ ٨٣.\n(^١٠) انظر: \"المغني\" ٥/ ٦٤.","vol":"11","page":61},{"text":"وقال ابن المسيب وغيره: يهل من مهل رسول الله - ﷺ -، وكان أبو ثور يرخص أن يجاوز من مر بذي الحليفة إلى الجحفة، وبه قال أصحاب الرأي، غير أن الوقت أحب إليهم (^١)، وبهذا نقول، وكانت عائشة إذا أرادت الحج أحرمت من ذي الحليفة، وإذا أرادت العمرة أحرمت من الجحفة، ووقع في \"شرح ابن التين\" أن الأفضل في حق أهل الشام ومصر والمغرب أن يهلوا من ذي الحليفة، وهو عجيب.\nواختلفوا فيمن جاوز الميقات غير محرم، فقال الثوري والشافعي وأبو ثور ويعقوب ومحمد: يرجع إلى الميقات، فإن لم يفعل إهراق دمًا (^٢).\nوكان جابر بن زيد والحسن وسعيد بن جبير يرون أن يرجع إلى الميقات إذا تركه، وفي قول الشافعي والثوري وأبي ثور ومحمد ويعقوب: إن جاوزه فأحرم ثم رجع فلا شيء عليه وإلا قدم (^٣). كما أسلفناه في بادٍ فرض مواقيت الحج والعمرة. وقال مالك كقول هؤلاء: إذا لم يرجع عليه دم، وإن جاوزه فأحرم ثم رجع إليه لم ينفعه الرجوع والدم عليه (^٤).\nوقال ابن المبارك: لا يسعه الرجوع والدم عليه. وقال النعمان: إن جاوزه وأحرم فان رجع ملبيًّا سقط وإلا فلا، وقد سلف أيضًا.\nوفي المسألة أقاويل غير هذا:\nأحدها: أنه لا شيء على من ترك الميقات، هذا أحد قولي عطاء،\n_________\n(^١) انظر: \"تبيين الحقائق\" ٢/ ٧.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٦٥، \"البيان\" ٤/ ١١٣ - ١١٤.\n(^٣) انظر: المصادر السابقة.\n(^٤) انظر: \"الاستذكار\" ١١/ ٨٤، \"بداية المجتهد\" ٢/ ٦٣٢.","vol":"11","page":62},{"text":"وروينا ذَلِكَ عن الحسن وإبراهيم.\nثانيها: روينا عن ابن الزبير أنه يقضي حجه، ثم يرجع إلى الميقات فيهل بعمرة.\nثالثها: أنه لا حج له، كذا قاله سعيد بن جبير.\nواختلفوا فيمن مرّ به لا يريد نسكًا، ثم بدا له إرادته فكان مالك والثوري والشافعي وأبو ثور ويعقوب ومحمد بن الحسن يقولون: يحرم من مكانه الذي بدا له أن يحرم فيه ولا شيء عليه، روي ذَلِكَ عن عطاء (^١).\nوقال أحمد في الرجل يخرج لحاجته وهو لا يريد الحج فجاز ذا الحليفة، ثم أراد الحج قال: يرجع إلى ذي الحليفة فيحرم وبنحوه قال إسحاق (^٢).\nقال ابن المنذر: فظاهر الحديث أولى، وقد أحرم ابن عمر من الفرع، وهو بعد الميقات، وهو راوي حديث المواقيت، وحمله الشافعي على ذَلِكَ إذ جاء إلى الفرع من مكة أو غيرها، ثم بدا له في الإحرام (^٣).\nواختلفوا في من أراد الإحرام، وموضعه دون المواقيت إلى مكة، فكان طاوس ومالك والشافعي وأحمد وأبو ثور يقولون: يحرم من موضعه وهو ميقاته (^٤). ونقله ابن بطال عن جمهور الفقهاء (^٥).\n_________\n(^١) انظر: \"المدونة\" ١/ ٣٠١، \"الاستذكار\" ١١/ ٨٦، \"الأم\" ٢/ ١٢٠.\n(^٢) انظر: \"المغني\" ٥/ ٧٠.\n(^٣) \"الأم\" ٢/ ١٢٠.\n(^٤) انظر: \"المعونة\" ١/ ٣٢٧، \"روضة الطالبين\" ٣/ ٤٠، \"المغني\" ٥/ ٧٣.\n(^٥) \"شرح ابن بطال\" ٤/ ١٩٨.","vol":"11","page":63},{"text":"وقال أصحاب الرأي: يحرم من موضعه فإن لم يفعل لم يدخل الحرم إلا حرامًا، فإن دخله غير حرام فليخرج من الحرم فليهل من حيث شاء (^١).\nوقد روينا عن مجاهد أنه قال: إذا كان الرجل أهله بين مكة وبين الميقات، أهل من مكة، قال أبو بكر: وبقول الشافعي ومالك أقول.\nقُلْتُ: لقوله: \"ومن كان دون ذَلِكَ فمن حيث أنشأ\" فإن ترك الميقات فأحرم بعد أن جاوزه ثَمَّ أَفْسَد حجه.\nقال الثوري وأصحاب الرأي: يمضي في حجه وعليه حج قابل، وليس عليه دم لتركه الميقات؛ لأن عليه القضاء. وقال الشافعي وأحمد وإسحاق وأبو ثور عليه دم؛ لترك الميقات وما يلزم المفسد، قال: وبقول الشافعي أقول.\nفرع:\nقال ابن المنذر وقال الشافعي بمصر -يعني: في الجديد-: إذا بلغ صبي، أو عتق عبد، أو أسلم كافر بعرفة أو بمزدلفة فأحرم أيُّ هؤلاء صار إلى هذِه الحال بالحج، ثم وافوا عرفة قبل طلوع فجر ليلة العيد فقد أدرك الحج وعليه دم لترك الميقات ولو أحرم الكافر من ميقاته، ثم أسلم بعرفة لم يكن بدّ من دم يهريقه، وليس ذَلِكَ على العبد والغلام، يحرمان من الميقات، ثم يبلغ الغلام ويعتق العبد قبل وقوفه بعرفة، وكان أبو ثور يقول في النصراني يسلم بمكة والصبي يبلغ والعبد يعتق بها: يحرمون منها ولا شيء عليهم، وكذلك قال عطاء والثوري وأحمد وإسحاق في النصراني يسلم بمكة، وقال مالك في\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٦١، \"تبيين الحقائق\" ٢/ ٧٣، \"البناية\" ٤/ ٣٦٩.","vol":"11","page":64},{"text":"النصراني يسلم عشية عرفة والعبد يعتق: يحرمان، والغلام يدخل مكة ثم يحتلم: يحرمان وليس عليهما شيء، وفي العبد يدخل مكة بغير إحرام ثم أذن له مولاه فأحرم بالحج عليه دم إذا عتق لترك الوقت.\nالخامس:\nقوله: \"هن لهن\" أي: هذِه المواقيت جعلت لهذِه البلاد، والمراد: أهلها والأصل أن يقال: هن لهم؛ لأن المراد الأهل، وقد سلف رواية البخاري: \"هن لأهلهن\" وقال القرطبي: \"هن\" ضمير جماعة المؤنث العاقل في الأصل، وقد يعاد على ما لا يعقل، وأكثر ذَلِكَ في العشرة فما دونها، فإذا جاوزوها قالوه بهاءِ المؤنث كما قال تعالى: ﴿إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللهِ اثْنَا عَشَرَ شَهْرًا﴾ [التوبة: ٣٦] ثم قال: ﴿مِنْهَا أَرْبَعَةٌ حُرُمٌ﴾ أي: من الاثنى عشر، ثم قال: ﴿فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ﴾ (^١) أي: في هذِه الأربعة، وقد قيل في الجميع وهو شاذ.\nقال ابن المنذر: العلماء متفقون على أن يهل أهل مكة للحج من مكة؛ عملًا بالحديث المذكور فلا يخرج أهلها عن بيوتها إلا بالإحرام، وسنتهم أن لا طواف قدوم عليهم، وإنما هو سنة الغرباء.\nواختلف العلماء هل الأفضل أن يحرم من دويرة أهله أم من الميقات؟ على قولين:\nأحدهما: من دويرة أهله، وهو قول أبي حنيفة والثوري في آخرين (^٢).\n_________\n(^١) \"المفهم\" ٣/ ٢٦٣ - ٢٦٤.\n(^٢) انظر: \"تبيين الحقائق\" ٢/ ٧، \"الاختيار\" ١/ ١٨٣.","vol":"11","page":65},{"text":"وثانيهما: من الميقات، وهو قول مالك، وأحمد وإسحاق (^١)، ونقله ابن التين عن أبي حنيفة أيضًا وللشافعي قولان، واضطرب أصحابه في الترجيح، والموافق للأحاديث الصحيحة الثاني (^٢).\n_________\n(^١) قال أبو الوليد الباجي في \"المنتقى\" ٢/ ٢٠٦: وقد روى ابن المواز عن مالك جواز ذلك وكراهية فيما قرب من الميقات، وروى العراقيون كراهيته على الإطلاق اهـ.\nانظر: \"المغني\" ٥/ ٦٥ - ٦٦، \"المبدع\" ٣/ ١١٢، ١١٣.\n(^٢) قال النووي ﵀ في \"المجموع\" ٧/ ٢٠٥ - ٢٠٦: وللشافعي قولان:\nأحدهما: الإحرام من الميقات أفضل والثاني: مما فوقه أفضل. وهذان القولان مشهوران في طريقتي العراق وخراسان، وفي المسألة طريق آخر: وهو أن الإحرام أفضل من دويرة أهله قولًا واحدًا، وهي قول القفال، وهي مشهورة في كتب الخراسانيين، وهي ضعيفة غريبة، والصحيح المشهور أن المسألة على القولين، ثم إن هذين القولين منصوصان في الجديد نقلهما الأصحاب عن الجديد أحدهما: الأفضل أن يحرم من دويرة أهله نص عليه في \"الإملاء\".\nوالثاني: الأفضل الإحرام من الميقات نص عليه البويطي، و\"الجامع الكبير\" للمزني، وأما: الغزالي فقال في \"الوسيط\": لو أحرم قبل الميقات فهو أفضل، قطع به في القديم، وقال في الجديد: هو مكروه، وهو متأول، ومعناه أن يتوقى المخيط والطيب من غير إحرام، وكذا نقل الفوراني في \"الإبانة\" أنه كره في الجديد الإحرام قبل الميقات، وكأن الغزالي تابع الفوراني في هذا النقل، وهو نقل ضعيف غريب لا يعرف لغيرهما، ونسبه صاحب \"البحر\" إلى بعض أصحابنا بخراسان، والظاهر أنه أراد الفوراني، ثم قال صاحب \"البحر\": هذا النقل غلط ظاهر، وهذا الذي قاله صاحب \"البحر\" من التغليط هو الصواب، فإن الذي كرهه الشافعي في الجديد أنه هو التجرد عن المخيط لا الإحرام قبل الميقات، بل نص في الجديد على الإنكار على من كره الإحرام قبل الميقات.\nواختلف أصحابنا في الأصح من هذين القولين فصححت طائفة الإحرام من دويرة أهله، ممن صرح بتصحيحه القاضي أبو الطيب في كتابه \"المجرد\" والروياني في \"البحر\" والغزالي والرافعي في كتابيه وصحح الأكثرون والمحققون تفضيل الإحرام من الميقات ممن صححه المصنف في \"التنبيه\" وآخرون، وقطع به كثيرون من أصحاب المختصرات، منهم أبو الفتح سليم الرازي في \"الكفاية\"، والماوردي في =","vol":"11","page":66},{"text":"وفي \"مسند أبي يعلى\" من حديث أبي أيوب مرفوعًا: \"ليستمتع أحدكم بحله ما استطاع، فإنه لا يدري ما يعرض له في إحرامه\" (^١)\nوعمل بذلك أصحابه وعوام أهل العلم. وغير جائز أن يكون فعل أعلى من فعله أو عمل أفضل من عمله. وسئل مالك عن ذَلِكَ فتلا قوله تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ [النور: ٦٣] (^٢).\nوالأولون اعتمدوا فعل الصحابة فإنهم أحرموا من قبلها: ابن عباس وابن مسعود وابن عمر وغيرهم، وهم أعرف بالسنة، وأصول أهل الظاهر تقتضي أنه لا يجوز الإحرام إلا من الميقات إلا أن يصح إجماع على خلافه.\n_________\n= \"الإقناع\"، والمحاملي في \"المقنع\"، وأبو الفتح نصر المقدسي في \"الكافي\"، وغيرهم، وهو الصحيح المختار، وقال الرافعي: في المسألة ثلاث طرق (أصحها) على قولين والثاني: القطع باستحبابه من دويرة أهله والثالث: إن من خشي على نفسه من ارتكاب محظورات الإحرام فدويرة أهله أفضل، وإلا فالميقات.\nوالأصح: على الجملة أن الإحرام من الميقات أفضل.\n(^١) رواه البيهقي ٥/ ٣٠ - ٣١ كتاب: الحج، باب: من استحب الإحرام من دويرة أهله ومن استحب التأخير إلى الميقات خوفًا من أن لا ينضبط، وقال: هذا إسناد ضعيف، واصل بن السائب: منكر الحديث، قاله البخاري وغيره. وضعفه الألباني في \"الضعيفة\" (٢١٢).\n(^٢) قال الحطاب في \"مواهب الجليل\" ٤/ ٥٤: قال ابن مسدي في خطبة منسكه: وعن سفيان بن عيينة قال: قال رجل لمالك بن أنس: من أين أحرم؟ قال: أحرم من حيث أحرم - ﷺ -. فأعاد عليه مرارًا وقال: فإن زدت على ذلك؟ قال: فلا تفعل فإني أخاف عليك الفتنة. قال: وما في هذِه من الفتنة إنما هي أميال أزيدها. فقال مالك: قال الله تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾ [النور: ٦٣] قال: وأي فتنة في هذا؟ قال: وأي فتنة أعظم من أن ترى أنك أصبت فضلًا قصر عنه رسول الله - ﷺ -، أو ترى أن اختيارك لنفسك في هذا خيرًا من اختيار الله لك واختيار رسول الله - ﷺ - ا. هـ.","vol":"11","page":67},{"text":"قال ابن حزم: لا يحل لأحد أن يحرم بالحج ولا بالعمرة قبل المواقيت، فإن أحرم أحد قبلها وهو يمر عليها فلا إحرام له ولا حج ولا عمرة إلا أن ينوي إذا صار في الميقات تجديد إحرام، فذلك جائز وإحرامه حينئذ تام (^١).\nوكره مالك كما حكاه أبو عُمر أن يحرم أحد قبله (^٢)، وقد سلف، وروي عن عمر أنه أنكر على عمران بن حصين إحرامه من البصرة (^٣). وأنكر عثمان على عبد الله بن عامر إحرامه قبل الميقات (^٤).\nوفي تعليقات البخاري كره عثمان أن يحرم من خراسان أو كرمان (^٥)، وكره الحسن وعطاء الإحرام من الموضع البعيد.\nقال إسماعيل القاضي: وإنما كرهوا ذَلِكَ والله أعلم؛ لئلا يضيق المرء على نفسه ما وسع الله تعالى عليه، وأن يتعرض لما لا يأمن أن يحدث في إحرامه وكلهم ألزمه الإحرام؛ لأنه زاد ولم ينقص. والدليل على ذَلِكَ قوله: أن ابن عمر روى المواقيت ثم أجاز الإحرام من قبلها من موضع بعيد، والذين أحرموا قبله كثير من التابعين أيضًا كما سلف عن الصحابة.\nقال الطحاوي: وأخذ قوم بحديث ابن عمر وابن عباس وذهبوا إلى أن أهل العراق لا ميقات لهم في الإحرام كميقات سائر البلدان، وإنما يهلون من حيث مروا عليه من هذِه المواقيت المذكورة (^٦).\n_________\n(^١) \"المحلى\" ٧/ ٧٠.\n(^٢) \"التمهيد\" ٨/ ٧٣.\n(^٣) رواه ابن أبي شيبة ٣/ ١٢٣ - ١٢٤.\n(^٤) رواه ابن أبي شيبة ٣/ ١٢٣.\n(^٥) رواه معلقا قبل الرواية (١٥٦٠) باب: قول الله تعالى: ﴿الحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾.\n(^٦) \"شرح معاني الآثار\" ٢/ ١١٧ - ١١٨.","vol":"11","page":68},{"text":"وحاصل الخلاف ثلاثة أقوال كما جمعها ابن بزيزة: منهم من أجازه مطلقًا، ومنهم من كرهه مطلقًا، ومنهم من أجازه في البعيد دون القريب؛ لأنه إذا أحرم من غير الميقات مع قربه ليس فيه إلا مخالفة السنة لغير فائدة بخلاف البعيد، ثم نقل عن أبي حنيفة والشافعي أن ما قبل الميقات أفضل لمن قوي على ذَلِكَ، وقد صح أن عليًّا وعمران بن حصين وابن عباس أحرموا من المواضع البعيدة، وكذا من أسلفناه من الصحابة. وقال ابن عباس: لا يحرم بالحج إلا في أشهر الحج، فإن من سنة الحج أن يحرم بالحج في أشهر الحج. أخرجه الحاكم وصححه على شرط الشيخين (^١).\nوعند ابن أبي شيبة أن عثمان بن أبي العاصي أحرم من المَنْجَشانِيَّة، وهي قريبة من البصرة. وعن ابن سيرين أنه أحرم هو وحميد بن عبد الرحمن ومسلم بن يسار من الدارات. وإسنادهما جيد، وأحرم (ابن مسعود من السَيْلحين) (^٢) (^٣)، وفي إسناده مجهول.\nوقال إبراهيم: كانوا يحبون للرجل أول ما يحج أن يهل من بيته، وكان الأسود يحرم من بيته، وكان علقمة يحرم من النجف، وعن هلال بن خباب قال: خرجت مع سعيد بن جبير محرمًا من الكوفة.\nوعن الحارث بن قيس قال: خرجت في نفر من أصحاب ابن مسعود نريد مكة فلما خرجنا من البيوت أهلوا، فأهللت معهم. وعن الحكم بن عطية أخبرني من رأى قيس بن عُباد أحرم من مريد البصرة.\nوعن إبراهيم: كان المسور يحرم من القادسية، وأحرم الحارث بن\n_________\n(^١) \"المستدرك\" ١/ ٤٤٨.\n(^٢) في \"المصنف\" أبا مسعود من التلحين.\n(^٣) \"المصنف\" ٣/ ١٢١ - ١٢٢.","vol":"11","page":69},{"text":"سويد وعمرو بن ميمون من الكوفة (^١).\nوقد أسلفنا حديث أم سلمة في فضل الإحرام من بيت المقدس. وتضعيف ابن قدامة بابن إسحاق، وإضرابه عن أم حكيم الراوية، عن أم سلمة ليس بجيد، قال: ويحتمل تخصيصه ببيت المقدس دون غيره؛ ليجمع بين الصلاة في المسجدين في إحرام واحد، ولذلك أحرم ابن عمر منه لا من غيره إلا من الميقات (^٢). وأحرم ابن سيرين مع أنس من العقيق، ومعاذ من الشام ومعه كعب الحبر، ولأبي داود عن الصُّبَي بن معبد قال: أهللت بالحج والعمرة، فلما أتيت العذيب لقيني سلمان بن ربيعة وزيد بن صوحان وأنا أهل بهما فعابا ذَلِكَ. وفيه: فقال لي عمر: هديت لسنة نبيك (^٣).\nوحمله بعض العلماء على القران، وأما ما روي عن عمر وعلي: إتمام الحج والعمرة أن تحرم بهما من دويرة أهلك، وحكاه ابن بطال عن ابن مسعود وعلي (^٤)، فمعناه أنه ينشئ لهما سفرًا تقصد له من بلدك، كما فسره سفيان. وقال ابن قدامة: وكانا لا يحرمان إلا من الميقات (^٥).\nوقد أسلفنا خلافه، قال: ولا يصح أن يفسر الإتمام بنفس الإحرام؛ لأن النبي - ﷺ - وأصحابه [ما] (^٦) أحرموا بها من بيوتهم، وقد أمر الله\n_________\n(^١) \"المصنف\" ٣/ ١٢٢ - ١٢٣.\n(^٢) \"المغني\" ٥/ ٦٨.\n(^٣) \"سنن أبي داود\" (١٧٩٨) كتاب: المناسك، باب: في الإقران.\n(^٤) \"شرح ابن بطال\" ٤/ ١٩٨.\n(^٥) \"المغني\" ٥/ ٦٨.\n(^٦) زيادة من \"المغني\".","vol":"11","page":70},{"text":"بإتمام العمرة فلو حمل قولهم على ذَلِكَ لكان قولًا غير جيد (^١).\nقال ابن بطال: وأجاز الإحرام قبل الميقات علقمة والأسود، وهو قول أبي حنيفة والثوري والشافعي (^٢).\nالسادس:\nقوله: \"ولمن أتى عليهن\" يعني: قاصدًا دخول مكة قصد الحج والعمرة أو لم يقصد عند أبي حنيفة (^٣)، وعندنا أن من قصد مكة لا لنسك استحب له أن يحرم بحج أو عمرة، وفي قول: يجب إلا أن يتكرر دخوله كحطاب وصياد (^٤)، وعند المالكية الخلاف أيضًا، قالوا: وإن لم يلزمه فهو مستحب، ثم إذا لم يفعله هل يلزمه دم أم لا؟ فيه خلاف عندهم (^٥)، وظاهر الحديث اللزوم على المقاصد لأداء النسك خاصة، وهو مذهب الزهري وأبي مصعب في آخرين (^٦).\nوقال ابن قدامة الحنبلي: من لا يريد النسك قسمان: يريد حاجة فيما سواها فلا يلزمه الإحرام قطعًا؛ لأن الشارع أتى بدرًا مرتين، (ولم) (^٧) يحرم ولا أحد من أصحابه، فإن بدا له أحرم من موضعه\n_________\n(^١) المصدر السابق.\n(^٢) \"شرح ابن بطال\" ٤/ ١٩٨.\n(^٣) انظر: \"الهداية\" ١/ ١٤٧، \"تبيين الحقائق\" ٢/ ٧.\n(^٤) انظر: \"البيان\" ٤/ ١٤ - ١٦، \"المجموع\" ٧/ ١٥.\n(^٥) ذهب المالكية إلى أن لا يجوز دخول مكة بغير إحرام، فمن دخلها بغير إحرام فقد عصى ولا دم عليه.\nانظر: \"المنتقى\" ٢/ ٢٠٥، \"التاج والإكليل\" ٤/ ٥٧ - ٥٨، \"مواهب الجليل\" ٤/ ٥٧ - ٥٨، \"الخرشي على مختصر خليل\" ٢/ ٣٠٥.\n(^٦) انظر: \"الذخيرة\" ٣/ ٢١٠.\n(^٧) في الأصل: ولا، وما أثبتناه من \"المغني\" هو ما يستقيم به السياق.","vol":"11","page":71},{"text":"ولا شيء عليه، وبه يقول مالك والثوري والشافعي وصاحبا أبي حنيفة، وحكى ابن المنذر عن أحمد في الرجل يخرج لحاجة وهو لا يريد الحج فجاوز ذا الحليفة، ثم أراد الحج يرجع إلى ذي الحليفة فيحرم، وبه قال إسحاق.\nالقسم الثاني: من يريد دخول الحرم إما إلى مكة أو غيرها كمن يدخلها لقتال مباح أو من خوف أو لحاجة متكررة كالحَشَّاش والحطاب وناقل الميرة، ومن كان له ضيعة يتكرر دخوله وخروجه إليها فهؤلاء لا إحرام عليهم؛ لأن الشارع دخل يوم فتح مكة حلالًا وعلى رأسه المغفر وكذا أصحابه، ولا نعلم أنَّ أحدًا منهم أحرم يومئذ، ولو أُوْجِبَ الإحرام على من يتكرر دخوله أفضى إلى أن يكون جميع زمنه محرمًا، وبهذا قال الشافعي (^١) وظاهر قوله: ممن أراد الحج والعمرة أن من لم يردهما لا إحرام عليه.\nالسابع:\nقال ابن المنذر: يجمع هذا الحديث أبوابًا من السنن: منها: أن هذِه المواقيت لكل من أتى عليها من غير أهلها، فإذا جاء المدني من الشام على طريق الساحل أحرم من الجحفة، وإذا أتى اليماني على ذي الحليفة أحرم منها، وإذا أتى النجدي من تهامة أحرم من يلملم، وكل من مر بميقات بلده أحرم منه.\nومنها: أن ميقات كل من منزله دون الميقات مما يلي مكة من منزله ذَلِكَ.\nومنها: أن أهل مكة ميقاتهم مكة.\n_________\n(^١) \"المجموع\" ٧/ ١٤ - ١٥، وانظر \"المغني\" ٥/ ٧٠ - ٧١.","vol":"11","page":72},{"text":"ومنها: أن هذِه المواقيت إنما يلزم الإحرام منها من يريد حجًّا أو عمرة دون من لم يرده ولو مدني بذي الحليفة ولا يريدهما ثم أرادهما قبل الحرم فميقاته موضعه ولا شيء عليه، وعليه عامة العلماء إلا أحمد وإسحاق كما سلف.\nالثامن:\nمكة ليست ميقات عمرة؛ لأنه - ﵇ - أمر عبد الرحمن أن يعمر عائشة من التنعيم (^١)، وهو خارج الحرم، وهو ظاهر أنها ليست ميقات عمرة بل ميقات حج، وهو اتفاق من أئمة الفتوى أن المكي إذا أراد العمرة لا بد له من الخروج إلى الحل يهل منه (^٢)؛ لأنه لا بد له في عمرته من الجمع بين الحل والحرم وليس ذَلِكَ على الحاج المكي؛ لأنه خارج في حجه إلى عرفات، وهي الحل، وشذ ابن الماجشون في قوله: لا يقرن المكي من مكة كالمعتمر، وخالفه مالك وجميع أصحابه فقالوا: إنه يقرن منها؛ لأنه خارج في حجه إلى حل عرفة (^٣)، وقد ذكر ابن المواز عن مالك أنه لا يقرن من الحل، كقول ابن الماجشون (^٤). فإن اعتمر من مكة ولم\n_________\n(^١) سلف برقم (٣١٦) كتاب: الحيض، باب: امتشاط عن غسلها من المحيض.\n(^٢) انظر: \"الاستذكار\" ١١/ ٢٥٦، \"الإقناع في مسائل الإجماع\" ٢/ ٨٥٠.\n(^٣) هذا قول ابن القاسم كما جاء في \"التفريع\" ١/ ٣١٩، \"المعونة\" ١/ ٣٢٨، \"المنتقى\" ٢/ ٢٢١، \"الذخيرة\" ٣/ ٢٩٠، أما قوله: وشذ، ففيه نظر، فقد قال القاضي عبد الوهاب: اختلف أصحابنا في القارن ..\nوقال أبو الوليد الباجي: فإن كان قارنًا فهل يهل من الحرم أم لا؟ اختلف أصحابنا في ذلك. أما قوله وخالفه مالك وجميع أصحابه، فقد علمت أن في المسألة خلاف بين المالكية.\n(^٤) هذا القول فيه نظر، فهو مخالف لقول ابن الماجشون، والصواب أنه لا يقرن من مكة، حتى يكون موافقًا لقول ابن الماجشون.","vol":"11","page":73},{"text":"يخرج إلى الحل للإحرام حتى طاف وسعى ففيهما قولان: أحدهما: أن عليه دمًا، لترك الميقات وعمرته تامة، وبه قال الكوفيون وأبو ثور واحد قولي الشافعي (^١).\nوثانيهما: أن ذَلِكَ لا يجزئه حتى يخرج من الحرم، ثم يطوف ويسعى ويقصر أو يحلق ولا شيء عليه، ولو كان حلق أراق دمًا، وهو قول الشافعي الآخر، وهو الصحيح، فإن خرج إلى الحل بعد إحرامه سقط الدم على الأصح (^٢)، وبالثاني قال مالك وأصحابه (^٣).\nقال مالك: ما رأيت أحدًا أحرم بعمرة من الحرم ولا يحرم أحد بعمرة من مكة ولا تصح العمرة عند جميع العلماء إلا من الحل لمكي وغيره (^٤).\nقال ابن المنذر: وهذا أشبه، وحكى الثوري عن عطاء أنه من أهل بعمرة من مكة أنَّه لا شيء عليه، قال سفيان: ونحن نقول: إذا أهل بها لزمته ويخرج إلى الميقات. وقال ابن المنذر: المحرم بعمرة من مكة تارك لميقاته فعليه أن يخرج من الحرم؛ ليكون قد رجع إلى ميقاته، كما نأمر من جاز ميقاته أن يرجع ما لم يطف بالبيت، فإن لم يخرج إلى الحِل حتى يفرغ من نسكه فعليه دم، كما يكون ذَلِكَ على من ترك ميقاته حتى فرغ من نسكه.\nالتاسع:\nفي حديث ابن عباس إثبات يلملم لأهل اليمن، وابن عمر قال: يزعمون ذَلِكَ، والمسند مقدم.\n_________\n(^١) انظر: \"أحكام القرآن\" للجصاص ١/ ٣٩٤، \"المجموع\" ٧/ ٢١٦ - ٢١٧.\n(^٢) انظر: \"البيان\" ٤/ ١١٧ - ١١٨، \"المجموع\" ٧/ ٢١٦ - ٢١٧.\n(^٣) انظر: \"عقد الجواهر الثمينة\" ١/ ٢٧١.\n(^٤) انظر: \"الاستذكار\" ١١/ ٢٥٦.","vol":"11","page":74},{"text":"وفي قول عمر: (فانظروا حذوها من طريقكم) إباحة القياس على السنن المعروفة الحكم بالتشبيه والتمثيل، يدل على ذَلِكَ ما رواه عبد العزيز بن أبي رواد، عن نافع، عن ابن عمر قال: لما وقت قرن\nلأهل نجد قال عمر: قيسوا من نحو العراق لنحو قرن.\nواختلفوا في القياس فقال بعضهم: ذات عرق. وقال بعضهم: بطن العقيق، قال ابن عمر: فقاس الناس ذَلِكَ، والناس يومئذ هم علماء الصحابة الذين هم حجة على من خالفهم (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٤/ ٢٠٠.","vol":"11","page":75},{"text":"<span data-type='title' id=toc-1210>١٤ - باب الصلاة بذي الحليفة</span>\n١٥٣٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - أَنَاخَ بِالبَطْحَاءِ بِذِي الحُلَيْفَةِ فَصَلَّى بِهَا. وَكَانَ عَبْدُ اللهِ بْنُ عُمَرَ ﵄ يَفْعَلُ ذَلِكَ. [انظر: ٤٨٤ - مسلم: ١٢٥٧ - فتح: ٣/ ٣٩١]\nذكر فيه حديث ابن عمر أَنَّ رَسُولَ الله - ﷺ - أَنَاخَ بِالبَطْحَاءِ بِذِي الحُلَيْفَةِ فَصَلَّى بِهَا.\nوَكَانَ عَبْدُ اللهِ بْنُ عُمَرَ ﵄ يَفْعَلُه.\nهذا الحديث أخرجه مسلم أيضًا (^١)، وهو عند العلماء مستحب مستحسن مرغب فيه، ونقله ابن عبد البر عن مالك وغيره من أهل العلم، قال: وليس بسنة من سنن الحج ولا من المناسك التي تجب على تاركها دم أو فدية ولكنه حسن عند جميعهم؛ الإهلال منها لأهل المدينة، إلا ابن عمر فإنه جعله سنة (^٢).\nوهذِه البطحاء المذكورة هنا يعرفها أهل المدينة بالمعرس، وأناخ بها - ﷺ - في رجوعه من مكة إلى المدينة، وبمكة أيضًا بطحاء، وكذا بذي قار، وبطحاء أزهر نزل به - ﵇ - في بعض غزواته، وبه مسجد، فهذِه أماكن أربعة (^٣).\nوقد أُري - ﷺ - في النوم وهو معرس في هذِه البطحاء أنه قيل له: إنك\n_________\n(^١) \"صحيح مسلم\" (١٢٥٧) كتاب: الحج، باب: استحباب المبيت بذي طوى عند إرادة دخول مكة.\n(^٢) \"التمهيد\" ٩/ ١٨٥.\n(^٣) انظر: \"معجم ما استعجم\" ١/ ٢٥٧ - ٢٥٨، \"معجم البلدان\" ١/ ٤٤٦.","vol":"11","page":76},{"text":"ببطحاء مباركة، كما سيأتي قريبًا (^١).\nفلذلك كان - ﵇ - يصلي فيها تبركًا بها ويجعلها عندرجوعه من مكة موضع مبيته؛ ليبكر منها إلى المدينة، ويدخلها في صدر النهار، وتتقدم أخبار القادمين على أهليهم فتتهيأ المرأة وهو في معنى كراهية الطروق ليلًا من السفر.\n_________\n(^١) سيأتي برقم (١٥٣٥).","vol":"11","page":77},{"text":"<span data-type='title' id=toc-1211>١٥ - باب خُرُوجِ النَّبِيِّ - ﷺ - عَلَى طَرِيقِ الشَّجَرَةِ</span>\n١٥٣٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَخْرُجُ مِنْ طَرِيقِ الشَّجَرَةِ، وَيَدْخُلُ مِنْ طَرِيقِ المُعَرَّسِ، وَأَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا خَرَجَ إِلَى مَكَّةَ يُصَلِّي فِي مَسْجِدِ الشَّجَرَةِ، وَإِذَا رَجَعَ صَلَّى بِذِي الحُلَيْفَةِ بِبَطْنِ الوَادِي، وَبَاتَ حَتَّى يُصْبِحَ. [انظر: ٤٨٤ - مسلم: ١٢٥٧ - فتح: ٣/ ٣٩١]\nذكر فيه حديث ابن عمر أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَخْرُجُ مِنْ طَرِيقِ الشَّجَرَةِ، وَيَدْخُلُ مِنْ طَرِيقِ المُعَرَّسِ، وَأَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا خَرَجَ إِلَى مَكَّةَ يُصَلِّي فِي مَسْجِدِ الشَّجَرَةِ، وَإِذَا رَجَعَ صَلَّى بِذِي الحُلَيْفَةِ بِبَطْنِ الوَادِي، وَبَاتَ حَتَّى يُصْبِحَ.\nهذا الحديث من أفراده (^١)، وطريق الشجرة على ستة أميال من المدينة، كما قال صاحب \"المطالع\" والمنذري، وعند البكري: هي من البقيع (^٢)، وإنما فعل - ﷺ - ذَلِكَ؛ ليكثر عدد المسلمين في أعين المنافقين والمشركين كما كان يفعل في العيدين يخرج من طريق\n_________\n(^١) تابع المصنف المزيَّ في \"أطرافه\" (٧٨٠١) على عد هذا الحديث من أفراد البخاري.\nوأورده الحميدي في \"جمعه\" ٢/ ٢٠٨ (١٣٢٠) في المتفق عليه من مسند ابن عمر، ثم قال: وقد جعل بعضهم هذِه الزيادة في ذكر الصلاة من أفراد البخاري. اهـ\nوالحديث رواه مسلم (١٢٥٧) من طريق عبيد الله، عن نافع، عن ابن عمر، مختصرًا.\n(^٢) \"معجم ما استعجم\" ٣/ ٧٨٢.","vol":"11","page":78},{"text":"ويرجع من آخر (^١)، فكان يخرج من المدينة فيمر بطريق الشجرة بذي الحليفة ويدخلها، وإذا رجع بعد أن يمر بالمعرس بذي الحليفة وليس ذَلِكَ من سنن الحج، كما قال ابن بطال (^٢). يعني: المتعلقة به المجبورة.\n_________\n(^١) سبق ما يدل على ذلك من حديث جابر برقم (٩٨٦) كتاب: العيدين، باب: من خالف الطريق إذا رجع يوم العيد.\n(^٢) \"شرح ابن بطال\" ٤/ ٢٠١.","vol":"11","page":79},{"text":"<span data-type='title' id=toc-1212>١٦ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"العَقِيقُ وَادٍ مُبَارَكٌ</span>\"\n١٥٣٤ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا الوَلِيدُ وَبِشْرُ بْنُ بَكْرٍ التِّنِّيسِيُّ قَالَا: حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى قَالَ: حَدَّثَنِي عِكْرِمَةُ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: إِنَّهُ سَمِعَ عُمَرَ ﵁ يَقُولُ سَمِعْتُ النَّبِيَّ - ﷺ - بِوَادِي العَقِيقِ يَقُولُ: \"أَتَانِي اللَّيْلَةَ آتٍ مِنْ رَبِّي فَقَالَ: صَلِّ فِي هَذَا الوَادِي المُبَارَكِ وَقُلْ: عُمْرَةً فِي حَجَّةٍ\". [٢٣٣٧، ٤٣٧٣ - فتح: ٣/ ٣٩٢]\n\n١٥٣٥ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ قَالَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ أَبِيهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ رُئِيَ وَهُوَ فِي مُعَرَّسٍ بِذِي الحُلَيْفَةِ بِبَطْنِ الوَادِي، قِيلَ لَهُ: إِنَّكَ بِبَطْحَاءَ مُبَارَكَةٍ. وَقَدْ أَنَاخَ بِنَا سَالِمٌ، يَتَوَخَّى بِالمُنَاخِ الذِي كَانَ عَبْدُ اللهِ يُنِيخُ، يَتَحَرَّى مُعَرَّسَ رَسُولِ اللهِ - ﷺ -، وَهُوَ أَسْفَلُ مِنَ المَسْجِدِ الذِي بِبَطْنِ الوَادِي، بَيْنَهُمْ وَبَيْنَ الطَّرِيقِ وَسَطٌ مِنْ ذَلِكَ. [انظر: ٤٨٣ - مسلم: ١٣٤٦ - فتح: ٣/ ٣٩٢]\nذكر فيه حديث عمر قال: سَمِعْتُ النَّبِيَّ - ﷺ - بِوَادِي العَقِيقِ يَقُولُ: \"أَتَانِي اللَّيْلَةَ آتٍ مِنْ رَبِّي فَقَالَ: صَلِّ فِي هَذَا الوَادِي المُبَارَكِ وَقُلْ: عُمْرَةً فِي حَجَّةٍ\".\nوحديث ابنه عن رسول اللهﷺ - أَنَّهُ رُئِيَ وَهُوَ فِي مُعَرَّسٍ بِذِي الحُلَيْفَةِ بِبَطْنِ الوَادِي قِيلَ لَهُ: إِنَّكَ بِبَطْحَاءَ مُبَارَكَةٍ. وَقَدْ أَنَاخَ بِنَا سَالِمٌ، يَتَوَخَّى بِالمُنَاخِ الذِي كَانَ عَبْدُ اللهِ يُنِيخُ، يَتَحَرَّى مُعَرَّسَ رَسُولِ اللهِ - ﷺ -، وَهُوَ أَسْفَلُ مِنَ المَسْجِدِ الذِي بِبَطْنِ الوَادِي، بَيْنَهُمْ وَبَيْنَ الطَّرِيقِ وَسَطٌ مِنْ ذَلِكَ.","vol":"11","page":80},{"text":"الشرح:\nالحديث الأول من أفراده، والثاني أخرجه مسلم (^١). وقال: أتى بدل: أرى، وقال: القبلة بدل: الطريق.\nوقوله: باب قوله - ﵇ -: \"العقيق وادٍ مبارك\"، لم يذكر حديثًا أنه قال، وإنما قيل له ذَلِكَ في المنام، نعم تلفظ به.\nوالعقيق -بفتح أوله وزنه فعيل- عقيقان، كما قال البكري عقيق بني عقيل على مقربة من عقيق المدينة الذي بقرب النقيع على ليلتين من المدينة.\nوقال الخليل: العقيقان في ديار بني عامر بما يلي اليمن، وهما: عقيق (تمرة) (^٢)، وعقيق البياض، والرمل بينهما رمل الدبيل ورمل (يبرين) (^٣)، وسمي عقيق المدينة؛ لأنه عق في الحرة، وهما عقيقان،\nوبها الأكبر، والأصغر، وبالأصغر بئر رومة، والأكبر فيه بئر عروة (^٤).\nوسبب تسميته ما في \"تاريخ أبي الفرج الأموي\" (^٥): لما سار تبع من المدينة إلى اليمن انحدر في مكان العقيق فقال: هذا عقيق الأرض فسمي العقيق.\nوقال ياقوت: العقيق عشرة مواضع وعقيقا المدينة أشهرها وأكثر ما ذكر في الأشعار فإياهما -والله أعلم- يعنون (^٦).\n_________\n(^١) \"صحيح مسلم\" (١٣٤٦) كتاب: الحج، باب: التعريس بذي الحليفة.\n(^٢) بالأصل: تبرة، والمثبت من \"معجم ما استعجم\" ٣/ ٩٥٢.\n(^٣) بالأصل: بدن، والمثبت من \"معجم ما استعجم\" ٣/ ٥٢.\n(^٤) انظر: \"معجم ما استعجم\" ٣/ ٩٥٢ - ٩٥٣.\n(^٥) في هامش الأصل: صاحب \"الأغاني\".\n(^٦) \"معجم البلدان\" ٤/ ١٣٨ - ١٣٩.","vol":"11","page":81},{"text":"والخليل وصاحب \"الموعب\" قال: الذي قال فيه الشعراء: بئر عروة السالف، وقال الحسن بن محمد المهلبي: بين العقيق والمدينة أربعة أميال.\nوقال صاحب \"التهذيب\" أبو منصور: العرب تقول لكل مسيل ماء سقه ماء السيل في الأرض فأنهره ووسعه عقيق، وفي بلاد العرب أربع أعقة وهي أودية شقتها السيول عادية، فمنها عقيق عارض اليمامة وهو: واد واسع مما يلي الغرمة تتدفق فيه شعاب العارض، وفيه عيون عذبة الماء، ومنها عقيق بناحية المدينة، وفيه عيون ونخيل، ومنها عقيق آخر يدفق ماؤه في غوري تهامة، وهو الذي ذكره الشافعي وقال: ولو أهلوا من العقيق كان أحب إليّ (^١)، ومنها عقيق القيان تجري إليه مياه قلل نجد وجباله. وقال الأصمعي: الأعقة الأودية، ثم ذكر حديث ابن عباس أنه - ﵇ - وقت لأهل العراق بطن العقيق. قال الأزهري: أراد الذي بحذاء ذات عرق.\nأما فقهه ففيه: مطلوبية الصلاة عند إرادة الإحرام لاسيما في هذا الوادي المبارك، وهو مذهب العلماء كافة إلا ما حُكي عن الحسن البصري فإنه استحب كونها بعد فرض؛ لأنه روي أن هذِه الصلاة كانت صلاة الصبح.\nقال الطبري: ومعنى الحديث الإعلام بفضل المكان لا إيجاب الصلاة فيه لقيام الإجماع على أن الصلاة في هذا الوادي ليس بفرض، قال: فبان بذلك أن أمره بالصلاة فيه نظير حثه لأمته على الصلاة في مسجده ومسجد قباء.\n_________\n(^١) \"الأم\" ٢/ ١١٨.","vol":"11","page":82},{"text":"وقوله: \"عمرة في حجة\" يحتمل أن يقال كما أبداه الخطابي: (في) بمعنى: (مع) فيكون القرآن أفضل، وهو مذهب الكوفيين (^١)، ويحتمل أن يريد عمرة مدرجة في حجة أي: عمل العمرة مضمن في عمل الحج يجزئ لهما طواف واحد وسعي واحد (^٢).\nويحتمل أن يريد أن يحرم بها إذا فرغ من حجته قبل منزله، فكأنه قال: إذا خرجت وحججت فقل: لبيك بعمرة وتكون في حجتك التي تحج فيها، ويؤيده رواية البخاري في كتاب الاعتصام \"وقيل عمرة وحجة\" (^٣) ففصل بينهما بالواو، ويحتمل أن يراد به: قل عمرة في حجة أي: قال ذَلِكَ لأصحابه، أي أعلمهم أن القران جائز وأنه من سنن الحج، وهو نظير قوله - ﵇ - \"دخلت العمرة في الحج إلى يوم القيامة\" (^٤)\nوبهذه الرؤيا حكم - ﵇ - بنسخ ما كان في الجاهلية من تحريم العمرة ممن لم يكن معه هدي أن يفسخوه في عمرة، فعظم ذَلِكَ عليهم لبقائه هو على حجه من أجل سوقه الهدي، وما كان استشعره من التلبيد لرأسه.\nوفيه: أن السنن والفرائض قد يخبر عنها بخبر واحد فيما اتفقا فيه، وإن كان حكمها مختلف في غيره، فلما كان الإحرام بالحج والعمرة واحدًا أخبر الله عنها في هذِه الرؤيا بذلك فقال: \"عمرة وحجة\" أي: إحرامك تدخل فيه العمرة والحج متتاليًا ومفرقًا.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٦١، \"الهداية\" ١/ ١٦٦.\n(^٢) انظر: \"أعلام الحديث\" ٢/ ٨٣٨.\n(^٣) سيأتي برقم (٧٣٤٣) باب: ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم.\n(^٤) قطعة من حديث رواه مسلم من حديث ابن عباس برقم (١٢٤١) كتاب: الحج، باب: جواز العمرة في أشهر الحج.","vol":"11","page":83},{"text":"وفيه: فضل المدينة، وما قاربها؛ لكونه - ﵇ - بها، فإن الله تعالى جعلها له مثوى في الدنيا والبرزخ، ولا شك في فضلها ولا ريب؛ لكنه قال في مكة: \"والله إنك لأحب أرض الله إلى الله، ولولا أني أُخْرجت منك ما خرجت\" (^١).\n_________\n(^١) رواه الترمذي من حديث عبد الله بن عدي بن الحمراء برقم (٣٩٢٥) كتاب: المناقب، باب: في فضل مكة، وقال: حديث حسن غريب صحيح، وابن ماجه برقم (٣١٠٨) كتاب: المناسك، باب: أجر بيوت مكة، والنسائي في \"الكبرى\" ٢/ ٤٧٩ (٤٢٥٢) كتاب: الحج، باب: فضائل مكة والمدينة، وأحمد ٤/ ٣٠٥، والدارمي في \"السنن\" ٣/ ١٦٣٢ (٢٥٥٢) كتاب: السير، باب: إخراج النبي - ﷺ - من مكة، والفاكهي في \"أخبار مكة\" ٤/ ٢٠٦ - ٢٠٧ (٢٥١٤)، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٤٤٨ (٦٢٢)، وابن حبان ٩/ ٢٢ (٣٧٠٨) كتاب: الحج، باب: فضل مكة، وصححه الألباني في \"صحيح الترمذي\" و\"صحيح الجامع\" (٧٠٨٩)، وفي الباب: عن أبي هريرة.","vol":"11","page":84},{"text":"<span data-type='title' id=toc-1213>١٧ - باب غَسْلِ الخَلُوقِ ثَلَاثَ مَرَّاتٍ مِنَ الثِّيَابِ</span>\n١٥٣٦ - قَالَ أَبُو عَاصِمٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي عَطَاءٌ، أَنَّ صَفْوَانَ بْنَ يَعْلَى أَخْبَرَهُ، أَنَّ يَعْلَى قَالَ لِعُمَرَ - ﵁ -: أَرِنِي النَّبِيَّ - ﷺ - حِينَ يُوحَى إِلَيْهِ. قَالَ فَبَيْنَمَا النَّبِيُّ - ﷺ - بِالجِعْرَانَةِ وَمَعَهُ نَفَرٌ مِنْ أَصْحَابِهِ جَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ كَيْفَ تَرَى فِي رَجُلٍ أَحْرَمَ بِعُمْرَةٍ وَهْوَ مُتَضَمِّخٌ بِطِيبٍ؟ فَسَكَتَ النَّبِيُّ - ﷺ - سَاعَةً، فَجَاءَهُ الوَحْيُ، فَأَشَارَ عُمَرُ ﵁ إِلَى يَعْلَى، فَجَاءَ يَعْلَى، وَعَلَى رَسُولِ اللهِ - ﷺ - ثَوْبٌ قَدْ أُظِلَّ بِهِ فَأَدْخَلَ رَأْسَهُ، فَإِذَا رَسُولُ اللهِ - ﷺ - مُحْمَرُّ الوَجْهِ وَهُوَ يَغِطُّ، ثُمَّ سُرِّيَ عَنْهُ، فَقَالَ: \"أَيْنَ الذِي سَأَلَ عَنِ العُمْرَةِ؟ \" فَأُتِيَ بِرَجُلٍ، فَقَالَ: \"اغْسِلِ الطِّيبَ الذِي بِكَ ثَلَاثَ مَرَّاتٍ، وَانْزِعْ عَنْكَ الجُبَّةَ، وَاصْنَعْ فِي عُمْرَتِكَ كَمَا تَصْنَعُ فِي حَجَّتِكَ\". قُلْتُ لِعَطَاءٍ: أَرَادَ الإِنْقَاءَ حِينَ أَمَرَهُ أَنْ يَغْسِلَ ثَلَاثَ مَرَّاتٍ؟ قَالَ: نَعَمْ. [١٧٨٩، ١٨٤٧، ٤٣٢٩، ٤٩٨٥ - مسلم:١١٨٠ - فتح: ٣/ ٣٩٣]\nقَالَ أَبُو عَاصِمٍ، أَنَا ابن جُرَيْجٍ، أَخْبَرَنِي عَطَاءٌ، أَنَّ صَفْوَانَ بْنَ يَعْلَى أَخْبَرَهُ، أَنَّ يَعْلَى قَالَ لِعُمَرَ - ﵁ -: أَرنِي النَّبِيَّ - ﷺ - حِينَ يُوحَى إِلَيْهِ. قَالَ: فَبَيْنَمَا النَبِيُّ - ﷺ - بِالجِعْرَانَةِ .. الحديث.\nوفي آخره: قُلْتُ لِعَطَاءٍ: أَرَادَ الإِنْقَاءَ حِينَ أَمَرَهُ أَنْ يَغْسِلَ ثَلَاثَ مَراتٍ؟ قَالَ: نَعَمْ (^١).\nالشرح:\nهذا الحديث أسنده البخاري في باب: يفعل في العمرة ما يفعل في الحج فقال: حَدَّثَنَا أبو نعيم، ثنا همام، ثنا عطاء (^٢).\n_________\n(^١) من قوله: قلت لعطاء. مثبت من هامش الأصل، وفي آخره قال: وهو ثابت في نسخة الدمياطي.\n(^٢) سيأتي برقم (١٧٨٩).","vol":"11","page":85},{"text":"وفي أواخر الحج في باب إذا أحرم جاهلًا وعليه قميص، فقال: حَدَّثَنَا أبو الوليد، ثنا همام ثنا عطاء، حَدَّثَني صفوان فذكره مختصرًا، وزاد في آخره قصة عض اليد (^١). وفي فضائل القرآن فقال: حَدّثَنَا أبو نعيم، ثنا همام (^٢)، وفي المغازي فقال: حَدّثَنَا يعقوب بن إبراهيم، ثنا إسماعيل، ثنا ابن جريج، أنا عطاء (^٣). وأخرجه مسلم بألفاظ (^٤)، ولابن خزيمة: \"ما كنت صانعًا في حجتك\" فقال: كنت أنزع هذِه الثياب وأغسله فقال: \"فاصنع في عمرتك ما كنت صانعًا في حجتك\" (^٥).\nوروي أيضًا من طريق يعلى بن أمية أو صفوان بن يعلى بن أمية، ولم يقل: عن أبيه، نبه عليه ابن عساكر، وكان هذا بالجعرانة كما ثبت هنا، وفي غيره في منصرفه - ﵇ - من غزوة حنين، وفي ذَلِكَ الموضع قسم رسول الله - ﷺ - غنائمها، وذلك سنة ثمان كما ذكره ابن حزم (^٦) وغيره، وهما موضعان متقاربان، وهذا الرجل كان يعرف أمر الحج وظن أن العمرة ليست كهو؛ فلذلك سأل رسول الله - ﷺ - عن ذَلِكَ وأجابه، ولا يحال إلا على معلوم، والمراد من اجتناب المنهيات وإلا فقد أمره بنزع الجبة وغسل الطيب.\nوهذا الرجل يجوز أن يكون عمرو بن سواد (^٧)؛ إذ في كتاب \"الشفا\"\n_________\n(^١) سيأتي برقم (١٨٤٧ - ١٨٤٨) كتاب: جزاء الصيد.\n(^٢) سيأتي برقم (٤٩٨٥) باب: نزل القرآن بلسان قريش والعرب.\n(^٣) سيأتي برقم (٤٣٢٩) باب: غزوة الطائف.\n(^٤) \"صحيح مسلم\" برقم (١١٨٠) كتاب: الحج، باب: ما يباح للمحرم بحج أو عمرة.\n(^٥) \"صحيح ابن خزيمة\" ٤/ ١٩٢ (٢٦٧١) كتاب: المناسك.\n(^٦) \"جوامع السيرة\" لابن حزم ص ٢٣٦ - ٢٤٢.\n(^٧) ورد بهامش الأصل تعليق نصه: حاشية: في نسخة صحيحة \"للشفا\" قال فيها =","vol":"11","page":86},{"text":"للقاضي عياض عنه قال: أتيت وأنا متخلق للنبي - ﷺ - فقال: \"ورس ورس حط حط\" وعشيني بقضيب في يده في بطني فأوجعني. الحديث (^١).\nلكن عمرو هذا لا يدرك ذا، فإنه صاحب ابن وهب وشيخ مسلم والنسائي، وابن ماجه، وفي \"صحيح ابن خزيمة\" من حديث عمر بن عبد الله بن يعلى بن أمية الثقفي، عن أبيه، عن جده قال: شحيت يومًا فقال لي صاحب لي: اذهب بنا إلى المنزل قال: فذهبت فاغتسلت وتخلقت وكان النبي - ﷺ - يمسح وجوهنا، فلما دنا مني جعل يجافي يده عن الخلوق، وقال: \"يا يعلى ما حملك على هذا أتزوجت؟ \" قُلْتُ: لا، قال: \"اذهب فاغسله\" (^٢)\nوفي البيهقي قال قتادة: فقلت لعطاء: كنا نسمع أنه قال شقها، قال: هو إفساد، والله لا يحب الفساد (^٣). وفي أبي داود: فأمره أن ينزعها نزعًا (^٤)، وله: فخلعها من رأسه (^٥).\nوللنسائي: \"ثم أحدث إحرامًا\"، قال: ولا أحسبه بمحفوظ. يعني: هذِه الزيادة (^٦).\n_________\n= سواد بن عمرو، وهذِه هي الصواب في الحديث المذكور فيه.\n(^١) \"الشفا\" ٢/ ١٩٩ وفيه: سواد بن عمرو. وانظر تعليق العيني على كلام المؤلف في \"عمدة القارئ\" ٩/ ١٥١.\n(^٢) \"صحيح ابن خزيمة\" ٤/ ١٩٤ (٢٦٧٥)، وضعفه الألباني في \"ضعيف النسائي\" (٣٨٦ - ٣٨٨).\n(^٣) \"السنن الكبرى\" ٥/ ٥٧ كتاب: الحج، باب: الرجل يحرم في قميص أو جبة.\n(^٤) \"سنن أبي داود\" برقم (١٨٢١) كتاب: المناسك، باب: الرجل يحرم في ثيابه.\n(^٥) المصدر السابق برقم (١٨٢٠) وقال الألباني: قوله: (من رأسه): منكر. وانظر: \"صحيح أبي داود\" (١٥٩٧).\n(^٦) النسائي في \"السنن الكبرى\" ٢/ ٣٣٢ - ٣٣٣ (٣٦٤٨) كتاب: الحج، باب: الجبة في الإحرام.","vol":"11","page":87},{"text":"وأغرب ابن حزم فصححه، وقال: الأخذ بهذِه الزيادة واجبة (^١).\nإذا تقرر ذَلِكَ فالكلام عليه من وجوه:\nأحدها:\nاعترض الإسماعيلي فقال: شرط أبو عبد الله في الباب غسل الخلوق من الثياب، وليس في الخبر أن الخلوق كان على الثوب، وإنما الرجل متضمخ بطيب ولا يقال لمن طيب ثوبه أو صبغه بطيب أنه متضمخ بطيب، ولو كان على الجبة لكان في نزعها كفاية من جهة الإحرام، هذا كلامه. وترده رواية مسلم: عليه جبة بها أثر من خلوق (^٢).\nوللترمذي: جبة فيها ردع من زعفران (^٣)، وعادة البخاري أن يبوب لما في أطراف الحديث وإن لم يخرجه، والخلوق بفتح الخاء والخلاق واحد.\nوقوله: ولا يقال لمن طيب ثوبه أو صبغه بطيب أنه متضمخ بطيب، فيه نظر، فإن حرمة الثوب كالبدن، وترجم البخاري عليه أيضًا باب نزل القرآن بلسان قريش والعرب (^٤)، واعترض عليه وأجاب ابن المنيِّر بأن البخاري قصد التنبيه بأن القرآن والسنة كلها بوحي واحد ولسان واحد، ففي الأول ضمنها نزول الوحي مطلقًا، وهذِه خصها بالقرآن العظيم (^٥).\n_________\n(^١) \"المحلى\" ٧/ ٨٠.\n(^٢) \"صحيح مسلم\" برقم (١١٨٠/ ١٠) كتاب: الحج، باب: ما يباح للمحرم بحج أو عمرة.\n(^٣) هذا لفظ أحمد كما في \"المسند\" ٤/ ٢٢٤ ورواه الترمذي مختصرًا دون ذكر الزعفران (٨٣٥).\n(^٤) يأتي برقم (٤٩٨٥).\n(^٥) \"المتواري\" ص ٣٨٨.","vol":"11","page":88},{"text":"ثانيها:\nحديث ابن عباس عند ابن أبي شيبة أنه - ﵇ - رخص في الثوب المصبوغ للمحرم ما لم يكن (لعص) (^١) ولا ردع (^٢).\nولأبي داود أن امرأة جاءت رسول الله - ﷺ - بثوب مشبع بعصفر فقالت: يا رسول الله، أحرم في هذا؟ قال: \"لك غيره؟ \" قالت: لا، قال: \"فأحرمى فيه\" (^٣) فلا يعارضان حديث يعلى؛ لأن الأول واهٍ بسبب الحجاج بن أرطاة، والثاني من مراسيل مكحول.\nوحديث أبي جعفر: أحرم عقيل بن أبي طالب في ثوبين ورديين فقال له عمر: ما هذا؟ فقال له علي: إن أحدًا لا يعلمنا بالسنة (^٤)، منقطع.\nوصح عن جابر أنه قال: لا بأس بالمضرّج للمحرم (^٥)، وفي لفظ: إذا لم يكن في الثوب المعصفر طيب فلا بأس به للمحرم أن يلبسه (^٦).\nوعن القاسم بن محمد أنه كان يلبس الثياب الموردة، وهو محرم، وعن عبد الله بن عبد الله قال: كان الفتيان يحرمون مع ابن عمر في الموردة فلا ينهاهم، وعن عمر بن محمد قال: رأيت على سالم ثوبًا موردًا، يعني: وهو محرم، وعن يزيد، عن مقسم، عن ابن عباس قال: لا بأس بالمورد للمحرم (^٧)، وقد يحمل ذَلِكَ على ما لا طيب\n_________\n(^١) في الأصل: نفض، والمثبت من \"المصنف\".\n(^٢) \"المصنف\" ٣/ ١٣٩ (١٢٨٥٧) في المحرم يلبس المورد.\n(^٣) \"مراسيل أبي داود\" ص ١٥٧ (١٥٩).\n(^٤) رواه ابن أبي شيبة ٣/ ١٣٩ (١٢٨٥٨).\n(^٥) المصدر السابق (١٢٨٥٩).\n(^٦) المصدر السابق ٣/ ١٤١ (١٢٨٧٨) من رخص في المعصفر للمحرم.\n(^٧) المصدر السابق ٣/ ١٣٩ (١٢٨٦٠ - ١٢٨٦٢).","vol":"11","page":89},{"text":"به كما قاله جابر، وكذا قاله ابن عمر، وأنه لا ينفض كما قاله نافع بن جبير وغيره (^١).\nثالثها:\nالجِعرَّانة بتشديد الراء على قول الأكثرين، قال البكري: كذا يقول العراقيون، والحجازيون يخففون، وكذلك الحديبية (^٢).\nوقال الأصمعي والخطابي: مخففة وهي: ماء بين الطائف ومكة، وهي إلى مكة أدنى.\nوقال ياقوت: هذِه غير الجعرانة التي بأرض العراق، نزلها المسلمون لقتال الفرس، قاله سيف بن عمر (^٣). قال يوسف بن ماهك: اعتمر منها ثلاثمائة نبي.\nرابعها:\nيعلى هو: ابن أمية، ويعرف بابن مُنية، وهي أمه، وقيل: جدته. ونظره إلى مشاهدة الوحي تقوية لإيمانه، ولعلمه أن رسول الله - ﷺ - لا يكره ذَلِكَ.\nوالغطيط: صوت النائم فمعنى: يغط: ينفخ، كما قال في حديث آخر: له غطيط أو خطيط، فكان ربما أخذه عند الوحي كالغشية فيضطجع لها، قاله ابن التين.\nوسُرِّي عنه -هو بضم أوله وكسر الراء المشددة (^٤) - أي: كشف ما به وأزيل.\n_________\n(^١) المصدر السابق ٣/ ١٤١ (١٢٨٧٨ - ١٢٨٨١).\n(^٢) \"معجم ما استعجم\" ١/ ٣٨٤.\n(^٣) \"معجم البلدان\" ٢/ ١٤٢.\n(^٤) في هامش الأصل: حاشية: وتخفف أيضا، ذكره في \"المطالع\".","vol":"11","page":90},{"text":"خامسها:\nفيه أنه - ﵇ - كان يحكم بالوحي ولا شك فيه، واستدل به من قال: إنما يحكم بالوحي لا بالاجتهاد، وقد يجاب بأنه لعله لم يظهر له ذَلِكَ بالاجتهاد، أو أن الوحي يقرره.\nسادسها:\nاختلف العلماء في استعمال الطيب عند الإحرام واستدامته بعده، فكرهه قوم، ومنعوه منهم: مالك ومحمد بن الحسن (^١) (^٢)، وسبقهما عمر وعثمان وابن عمر وعثمان بن أبي العاص وعطاء والزهري (^٣).\nوخالفهم في ذَلِكَ آخرون فأجازوه منهم: أبو حنيفة والشافعي (^٤)؛ تمسكًا بحديث عائشة: طيبت رسول الله - ﷺ - بيدي لحرمه حين أحرم، ولحله حين أحل قبل أن يطوف بالبيت وسيأتي (^٥). ولمسلم: بذريرة في حجة الوداع (^٦). وللبخاري كما سيأتي: وطيبته بمنى قبل أن يفيض (^٧). وعنها كأني انظر إلى وبيص المسك في مفرق رسول الله - ﷺ - وهو محرم وسيأتي (^٨).\n_________\n(^١) في هامش الأصل: من خط الشيخ نقل ابن التين عنه وعن أبي يوسف الجواز.\n(^٢) انظر: \"الهداية\" ١/ ١٤٨، \"تبيين الحقائق\" ٢/ ٩، \"عيون المجالس\" ٢/ ٧٩١، \"الذخيرة\" ٣/ ٣١١.\n(^٣) روى ذلك ابن أبي شيبة ٣/ ٢٠٠ - ٢٠١ (١٣٤٩٩، ١٣٥٠١، ١٣٥٠٤، ١٣٥٠٦)، باب: من كره الطيب للمحرم.\n(^٤) انظر: \"الهداية\" ١/ ١٤٨، \"الاختيار\" ١/ ١٨٥، \"البيان\" ٤/ ١٢٢.\n(^٥) برقم (١٥٣٩) باب: الطيب عند الإحرام.\n(^٦) \"صحيح مسلم\" برقم (١١٨٩) (٣٥) باب: الطيب عند الإحرام.\n(^٧) سيأتي برقم (٥٩٢٢) كتاب: اللباس، باب: تطييب المرأة زوجها بيدها.\n(^٨) برقم (١٥٣٨) باب: الطيب عند الإحرام.","vol":"11","page":91},{"text":"والوبيص -بالصاد المهملة- البريق واللمعان، قالا: وحديث يعلى إنما أمره بغسل ما عليه؛ لأن ذَلِكَ الطيب كان زعفرانًا، وقد نُهيَ الرجال عن التزعفر مطلقًا، وهذا التأويل يأباه مساق الحديث، وتأول المخالفون حديث عائشة بتأويلات أقربها: إن ذَلِكَ الوبيص الذي أبصرته، إنما كان بقايا دهن ذَلِكَ الطيب تعذر قلعه فبقي بعد أن غسل، والتقدير: فيطوف على نسائه فينضح طيبًا، ثم يصبح محرمًا لقوله: ﴿أَنْزَلَ عَلَى عَبْدِهِ الكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا (١) قَيِّمًا﴾ [الكهف: ١ - ٢] أي أنزله قيمًا ولم يجعل له عوجًا.\nثانيها: إن ذَلِكَ كان من خواصه؛ لأن المحرم إنما يمنع من الطيب؛ لئلا يدعوه إلى الجماع، والشارع معصوم، وفيه بعد.\nثالثها: أنه مما لا تبقى رائحته بعد الإحرام وسيأتي بسط ذَلِكَ في الباب بعده، قالوا: وكما منع من استدامة اللبس يمنع من استدامة الطيب، قالوا: والنهي عن التزعفر إنما هو محمول عند أهل المدينة على حالة الإحرام فقط، وأنه مباح في الإحلال، وسيأتي إيضاحه في اللباس عند النهي عن التزعفر إن شاء الله تعالى. قال ابن جريج بشأن صاحب الجبة: كان قبل حجة الوداع، والآخر من أمر رسول الله - ﷺ - أحق أن يتبع (^١).\nسابعها:\nقوله: \"ثلاث مرات\"، وفي أبي داود: \"يغتسل مرتين أو ثلًاثا\" (^٢) إنما\n_________\n(^١) رواه ابن الجارود في \"المنتقى\" ٢/ ٨٠ (٤٤٨) عن ابن جريج قال: وكان عطاء يأخذ بشأن صاحب الجبة.\n(^٢) \"سنن أبي داود\" (١٨٢١) باب: الرجل يحرم في ثيابه، وقال الألباني: صحيح.","vol":"11","page":92},{"text":"أمره بها للمبالغة في الإزالة، ولعل الطيب الذي كان عليه كان كثيرًا؛ يؤيده قوله: (متضمخ).\nقال ابن التين: ويحتمل أنه كان استعمله بعد الإحرام فأمره بإزالته، أو أنه تطيب ثم اغتسل كما في حديث عائشة السالف: طيبته عند إحرامه، ثم دار على نسائه، ثم أصبح محرمًا. فظاهره إنما تطيب لمباشرة ثم زال بالغسل لاسيما، وكان يغتسل من كل واحدة فلا يبقى مع ذَلِكَ، ويكون قولها: ثم أصبح ينضخ طيبًا، أي: قبل غسله، وقد أسلفنا أنه كان ذريرة، وهو مما يذهبه الغسل، ووبيص الطيب: أثره لا جرمه. وقال القاضي: يحتمل الثلاث على قوله: \"فاغسله\" فكأنه قال: اغسله اغسله اغسله، يدل على صحته ما روي من عادته - ﷺ - في كلامه أنه كان إذا تكلم بكلمة أعادها ثلاثًا (^١).\nثامنها:\nما أسلفناه عن قتادة عن عطاء في عدم شقها قاله أيضًا طاوس، خالفه محمد بن جعفر عن علي إذا أحرم وعليه قميص لا ينزعه من رأسه، يشقه ثم يخرج منه. وقال الشعبي والحسن وإبراهيم: يخرقه.\nوقال أبو قلابة وأبو صالح وسالم: (يخلعه) (^٢) من قبل رجليه (^٣)، والأول أولى لما سلف من أن الله لا يحب الفساد.\n_________\n(^١) سبق برقم (٩٤) كتاب: العلم، باب: من أعاد الحديث ثلاثًا ليفهم عنه. انظر: \"إكمال المعلم بفوائد مسلم\" ٤/ ١٦٨.\n(^٢) في الأصل: يجعله، والصواب ما أثبتناه.\n(^٣) رواه ابن أبي شيبة ٣/ ٢٨٣ (١٤٣٥١ - ١٤٣٥٢، ١٤٣٥٥ - ١٤٣٥٦) باب: في الرجل يحرم وعليه قميص، ما يصنع؟.","vol":"11","page":93},{"text":"تاسعها:\nلم يأمره - ﵇ - في هذا الحديث بالفدية، فأخذ به الشافعي وعطاء والثوري وإسحاق وداود وأحمد في إحدى روايتيه وقالوا: إن من لبس في إحرامه ما ليس له لبسه جاهلًا فلا فدية عليه، والناسي في معنا (^١).\nوقال أبو حنيفة والمزني في رواية عنه: يلزمه إذا غطى وجهه ورأسه متعمدًا أو ناسيًا يومًا إلى الليل، فإن كان أقل من ذَلِكَ فعليه صدقة يتصدق بها (^٢).\nوعن مالك يلزمه إذا انتفع بذلك أو طال لبسه عليه، قال فيمن ابتاع خفين فجر بهما في رجليه: فإن كان شيئًا خفيفًا فلا شيء عليه، وإن تركها حتى منعه ذَلِكَ من حر، أو بردٍ، أو مطر افتدى (^٣). لنا أن هذا الرجل كان قريب العهد بالإسلام لا يعرف أحكامه فعذره الشارع ولم يلزمه غرامة.\nعاشرها: قوله- \"واصنع في عمرتك كما تصنع في حجك\" معناه: اجتنب فيها كُلَّ ما تجتنب فيها كما أسلفناه، ألا ترى قول ابن عمر ما أمرهما إلا واحد يعني: في الإحرام والحرمة، وكذلك كلُّ ما يستحسن من الدعاء والتلبية في الحج فهو مستحسن بها.\nوقوله في آخر الحديث: (قُلْتُ لعطاء: أراد الإنقاء؟ قال: نعم).\nقال ابن التين: أراد به بعض الإنقاء؛ لأن الثلاث لا تكاد تنقي كل\n_________\n(^١) انظر: \"الأم\" ٢/ ١٣٠، \"المغني\" ٥/ ٣٩١ - ٣٩٢.\n(^٢) انظر: \"المبسوط\" ٤/ ١٢٧ - ١٢٨، \"تبيين الحقائق\" ٢/ ٥٣ - ٥٤.\n(^٣) انظر: \"المنتقى\" ٢/ ١٩٦.","vol":"11","page":94},{"text":"الإنقاء، قال المهلب: وفيه من الفقه أن السنن قد تكون بوحي، كما كان غسل الطيب في هذا الحديث بالوحي. قال ابن بطال: ولم يقل أحد إنه فرض (^١).\nوفيه: وجوب التثبت للعالم فيما يُسأل عنه، وإن لم يعرفه سأل من فوقه، كما فعل - ﵇ -.\nوفيه: المبالغة في الإنقاء من الطيب.\nوفيه: أن غسل الطيب عند الإحرام ينبغي أن يبالغ في إزالته، ألا ترى أنه أمره بغسله ثلاثًا.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٠٦.","vol":"11","page":95},{"text":"<span data-type='title' id=toc-1214>١٨ - باب الطِّيبِ عِنْدَ الإِحْرَامِ وَمَا يَلْبَسُ إِذَا أَرَادَ أَن يُحْرِمَ وَيَتَرجَّلَ وَيَدَّهِنَ</span>\nوَقَالَ ابن عَبَّاسٍ ﵄: يَشَمُّ المُحْرِمُ الرَّيْحَانَ وَيَنْظُرُ فِي المِرْآةِ، وَيَتَدَاوى بِمَا يَأْكُلُ الزَّيْتَ وَالسَّمْنَ. وَقَالَ عَطَاءٌ: يَتَخَتَّمُ وَيَلْبَسُ الهِمْيَانَ. وَطَافَ ابن عُمَرَ ﵄ وَهُوَ مُحْرِمٌ، وَقَدْ حَزَمَ عَلَى بَطْنِهِ بِثَوْبٍ. وَلَمْ تَرَ عَائِشَةُ ﵂ بِالتُّبَّانِ بَأْسًا لِلَّذِينَ يَرْحَلُونَ هَوْدَجَهَا.\n\n١٥٣٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَان، عَنْ مَنْصُورٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: كَانَ ابْنُ عُمَرَ ﵄ يَدَّهِنُ بِالزَّيْتِ.\nفَذَكَرْتُهُ لإِبْرَاهِيمَ، قَالَ: مَا تَصْنَعُ بِقَوْلِهِ. [فتح: ٣/ ٣١٦]\n\n١٥٣٨ - حَدَّثَنِي الأَسْوَدُ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ الطِّيبِ فِي مَفَارِقِ رَسُولِ اللهِ - ﷺ - وَهُوَ مُحْرِمٌ. [انظر: ٢٧١ - مسلم: ١١٩٠ - فتح: ٣/ ٣٩٦]\n\n١٥٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: كُنْتُ أُطَيِّبُ رَسُولَ اللهِ - ﷺ - لإِحْرَامِهِ حِينَ يُحْرِمُ، وَلِحِلِّهِ قَبْلَ أَنْ يَطُوفَ بِالبَيْتِ. [١٧٥٤، ٥٩٢٢، ٥٩٢٨، ٥٩٣٠ - مسلم: ١١٨٩ - فتح: ٣/ ٣٩٦]\nثم أسند عن سعيد بن جبير قال: كَانَ ابن عُمَرَ ﵄ يَدَّهِنُ بِالزَّيْتِ. فَذَكَرْتُهُ لإِبْرَاهِيمَ، قَالَ: مَا تَصْنَعُ بِقَوْلِهِ.\nحَدَّثَنِي الأَسْوَدُ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ الطِّيبِ فِي مَفَارِقِ رَسُولِ الله - ﷺ - وَهُوَ مُحْرِمٌ.\nوعن القاسم عنها: كُنْتُ أُطَيِّبُ رَسُولَ اللهِ - ﷺ - لإِحْرَامِهِ حِينَ يُحْرِمُ،","vol":"11","page":96},{"text":"وَلحِلِّهِ قَبْلَ أَنْ يَطُوفَ بِالبَيْتِ.\nالشرح:\nهذِه الترجمة بعض ألفاظها يأتي في باب: ما يلبس المحرم من الثياب قريبًا من حديث ابن عباس - ﵁ -: انطلق النبي - ﷺ - من المدينة بعدما ترجل وادَّهن، ولبس إزاره ورداءه هو وأصحابه .. الحديث (^١).\nوهو ردٌّ لما زعم بعضهم من أن حديثي الباب لا مطابقة فيهما؛ إذ لا ترجيل فيهما بل في قولها: مفارق رسول الله - ﷺ - ما يرشد إليه، إذ الشعر لا ينفرق غالبًا إلا به.\nوأما أثر ابن عباس؛ فأخرجه البيهقي بإسناد جيد من حديث أيوب، عن عكرمة، عنه أنه كان لا يرى بأسًا للمحرم أن يشم الريحان (^٢)، وكذا الدارقطني بلفظ: المحرم يشم الريحان، ويدخل الحمام، وينزع ضرسه، ويفقأ القرحة، وإن انكسر ظفره أماط عنه الأذى (^٣).\nوأخرجه ابن أبي شيبة من حديث هشام بن حسان، عن عكرمة عنه: لا بأس أن ينظر في المرآة وهو محرم (^٤) ومن حديث الضحاك، عنه: إذا تشققت يد المحرم أو رجلاه فليدهنهما بالزيت أو بالسمن. ومن حديث أشعث، عن عكرمة، عنه: يتداوى المحرم ما يأكل (^٥). ثم أخرج من حديث عطاء لا بأس أن ينظر فيما يميط عنه الأذى، ومن حديث نافع أن ابن عمر لم ير باسًا أن ينظر المحرم في المرآة، وعن طاوس\n_________\n(^١) سيأتي برقم (١٥٤٥).\n(^٢) \"السنن الكبرى\" ٥/ ٥٧ كتاب: الحج، باب: من لم ير بشم الريحان بأسًا.\n(^٣) \"سنن الدارقطني\" ٢/ ٢٣٢ - ٢٣٣ كتاب: الحج.\n(^٤) \"المصنف\" ٣/ ١٣٧ (١٢٨٣٧) في المحرم ينظر إلى المرآة من رخص في ذلك.\n(^٥) \"المصنف\" ٣/ ١٤٤ (١٢٩١٩ - ١٢٩٢٠) فيما يتداوى المحرم.","vol":"11","page":97},{"text":"وعكرمة مثله (^١).\nوعن ابن عمر يتداوى المحرم بأي دواء شاء إلا دواء فيه طيب (^٢).\nوكان الأسود يضمد رجله بالشحم وهو محرم.\nوعن أشعث بن أبي الشعثاء: حَدَّثَني من سمع أبا ذر يقول: لا بأس أن يتداوى المحرم بما يأكل\nوفي رواية: حَدَّثَني مرة (^٣) بن خالد عن أبي ذر، عن مغيث (^٤) البجلي قال: أصابني شقاق وأنا محرم فسألت أبا جعفر فقال: ادهنه بما تأكل، وكذا قاله ابن جبير، وإبراهيم، وجابر بن زيد، ونافع، والحسن، وعروة، وعن الحسن بن علي: أنه كان إذا أحرم ادَّهن بالزيت، ودهن أصحابه بالطيب أو يدهن بالطيب (^٥).\nوعن ابن عمر أنه كان يدهن بالزيت قبل أن يحرم، ورواه الترمذي عنه مرفوعًا، ثم قال: غريب لا نعرفه إلا من حديث فرقد، ولفظه بالزيت وهو محرم غير المقتت، قال أبو عيسى: هو المطيب (^٦).\nقُلْتُ: وقد روي عن بعض من أسلفناه ما قد يخالفه ففي البيهقي بإسناد جيد عن ابن عمر أنه كان يكره ثم الريحان للمحرم (^٧).\n_________\n(^١) \"المصنف\" ٣/ ١٣٧ (١٢٨٣٨، ١٢٨٤٠ - ١٢٨٤١).\n(^٢) \"المصنف\" ٣/ ١٤٤ (١٢٩١٨).\n(^٣) في الأصل: قرة بن خالد، والمثبت من \"التاريخ الكبير\" ٨/ ٥ ترجمة (١٩٣٥).\n(^٤) في الأصل: معتب، والمثبت كما في \"المصنف\" لابن أبي شيبة.\n(^٥) انظر: \"المصنف\" ٣/ ١٤٥ - ١٤٦ (١٢٩٢٢ - ١٢٩٢٩، ١٢٩٣١ - ١٢٩٣٤) فيما يتداوى المحرم وما ذكر فيه.\n(^٦) رواه في \"السنن\" برقم (٩٦٢) كتاب: الحج. وقال الألباني: ضعيف الإسناد.\n(^٧) \"السنن الكبرى\" ٥/ ٥٧ كتاب: الحج، باب: من كره شم الريحان للمحرم.","vol":"11","page":98},{"text":"وعن أبي الزبير عن جابر سماعًا: فسأل عن الريحان: أيشمه المحرم والطيب والدهن؟ فقال: لا (^١).\nولابن أبي شيبة عن طاوس: لا ينظر المحرم في المرآة (^٢)، وعن مجاهد: إن تداوى بالسمن أو الزيت فعليه دم (^٣)، وعن ابن عمر أنه كره أن يداوي المحرم يده بالدسم (^٤)، وعن جابر إذا شم المحرم ريحانًا أو مس طيبًا أهراق لذلك دمًا. وعن إبراهيم: في الطيب الفدية. وعن عطاء إذا ثم طيبًا كفّر، وعنه إذا وضع المحرم على شيء منه دهنًا فيه طيب فعليه الكفارة (^٥).\nوقوله: يشم -الأفصح فيه فتح الشين، وفي لغة ضمها، وماضيه المتصل مكسور وفي لغةٍ فتحه- ومعناه: استنشاق الرائحة، وقد يستعار في غير ذَلِكَ في كل ما قارب شيئًا أو دنا منه، وجاء في مصدره على فعيلى (^٦).\nوالريحان: ما طاب ريحه من النبات كله، الواحدة ريحانة.\nوأما أثر عطاء فأخرجه ابن أبي شيبة من حديث هشام بن الغاز عنه: لا بأس بالخاتم للمحرم، ومن حديث العلاء عنه به، ومن حديث أبي إسحاق عنه، وأخرجه من حديث ابن عباس بمثله بإسناد جيد، وعن النخعي ومجاهد مثله (^٧).\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٣٠٨ (١٤٦٠٥) من كره للمحرم أن يشم الريحان.\n(^٢) \"المصنف\" ٣/ ١٣٨ (١٢٨٤٤) من كره للمحرم أن ينظر في المرآة.\n(^٣) سبق تخريجه.\n(^٤) \"المصنف\" ٣/ ١٤٦ (١٢٩٣٥) فيما يتداوى المحرم.\n(^٥) \"المصنف\" ٣/ ٣٠٨ (١٤٦٠٧ - ١٤٦١٠) ما قالوا إذا شم الريحان.\n(^٦) كذا في الأصل.\n(^٧) \"المصنف\" ٣/ ٢٧١ (١٤٢١٨ - ١٤٢٢٠، ١٤٢٢٣) في الخاتم للمحرمة.","vol":"11","page":99},{"text":"وقال خالد بن أبي بكر: رأيت سالمًا يلبس خاتمه وهو محرم، وكذا قاله إسماعيل بن عبد الملك، عن سعيد بن جبير (^١).\nومعنى يتختم: يلبس الخاتم، وفيه ست لغات: فتح التاء وكسرها، وخاتام، وخيتام وختام وختم، حكى الأخيرتين ابن جني في \"شرح المتنبي\"، واختلف في قول الأعشى:\nوصهباء طاف يَهوديُّها … وأبرزها وعليها ختم\nفقيل: أراد الخاتم، وقيل: ختم فعل ماض، أي: وختم عليها والجمع خواتم وخياتيم وخياتم، وكان العجاج يهمز الخاتم. قال الصولي: إن كان الهمز من لغته في الخاتم والعالم فشعره مستوٍ وهو قوله:\nوخندف هامة هذا العالم … مُبارَكٍ للأنبياء خاتم\nوالهميان يأتي، وأثر ابن عمر أخرجه الشافعي في \"مسنده\": أنا سعيد، عن ابن جريج، عن هشام بن حجير، عن طاوس قال: رأيت ابن عمر يسعى بالبيت، وقد حزم على بطنه بثوب.\nوعن سعيد، عن إسماعيل بن أمية أن نافعًا أخبره أن ابن عمر لم يكن عقد الثوب عليه، إنما غرز طرفه على إزاره (^٢).\nوقال ابن أبي شيبة في \"مصنفه\": حَدَّثَنَا ابن فضيل، عن ليث، عن عطاء وطاوس قالا: رأينا ابن عمر وهو محرم وقد شد حقويه بعمامة.\nوحدثنا ابن عيينة، عن هشام بن حجير قال: رأى طاوس ابن عمر يطوف وقد شد حقويه بعمامة. وحَدَّثَنَا وكيع عن ابن أبي ذئب، عن\n_________\n(^١) \"المصنف\" ٣/ ٢٧١ (١٤٢٢١ - ١٤٢٢٢).\n(^٢) \"مسند الشافعي\" ١/ ٣١١ (٨٠٦ - ٨٠٧).","vol":"11","page":100},{"text":"مسلم بن جندب: سمعت ابن عمر يقول: لا تعقد عليك شيئًا وأنت محرم (^١).\nوفي \"صحيح الحاكم\" وقال: صحيح من حديث أبي سعيد الخدري قال: حج رسول الله - ﷺ - وأصحابه مشاة؛ فقال: \"اربطوا على أوساطكم بأزركم\" ومشينا خلط الهرولة (^٢). سلف.\nوأما حديث عائشة فأخرجه مسلم والأربعة (^٣).\nومحمد بن يوسف في المسند الأول هو: الفريابي وسفيان هو ابن سعيد، وهو حديث لا يختلف في صحته وثبوته، وأنكر ابن حزم رواية عائشة: ثم أصبح رسول الله - ﷺ - محرمًا، وقال: هو لفظ منكر ولا خلاف أنه إنما أحرم بعد صلاة الظهر بذي الحليفة (^٤) كما قال جابر في حديثه الطويل، ولعل قولها إنما كان منه في عمرة القضاء أو الحديبيَة أو الجِعْرَانَة.\nإذا تقرر ذَلِكَ فالكلام على ما في الباب من أوجهٍ:\nأحدها:\nأجاز الطيب قبل الإحرام من الصحابة سعد بن أبي وقاص ومعاوية وابن عباس وأبو سعيد الخدري وابن الزبير وعائشة وأم حبيبة، ومن\n_________\n(^١) \"المصنف\" ٣/ ٣٩٢ (١٥٤٣٢ - ١٥٤٣٣، ١٥٤٤٢) في المحرم يعقد على بطنه الثوب.\n(^٢) \"المستدرك\" ١/ ٤٤٢ - ٤٤٣ كتاب: المناسك. وضعفه الألباني في \"الضعيفة\" (٢٧٣٤) وتقدم تخريجه.\n(^٣) مسلم (١١٩٠)، وأبو داود (١٧٤٦)، والترمذي (٩١٧)، والنسائي ٥/ ١٣٨، وابن ماجه (٢٩٢٨).\n(^٤) \"المحلى\" ٧/ ٨٧.","vol":"11","page":101},{"text":"التابعين عروة والقاسم بن محمد والشعبي والنخعي (^١).\nوبه قال عمر بن عبد العزيز، وأبو حنيفة، وأبو يوسف، والثوري، والأوزاعي، والشافعي، وأحمد، إسحاق، وأبو ثور، وابن المنذر، وإبراهيم في رواية (^٢).\nوحكاه ابن حزم عن البراء بن عازب، وأنس، وأبي ذر، والحسين بن علي، وابن الحنفية، والأسود، وسالم، وهشام بن عروة، وخارجة بن زيد، وابن جريج، وسعيد بن سعيد (^٣).\nواحتجوا بحديث عائشة في الباب، واعتل من لم يجزه بما سلف في الباب قبله أنه من خواصه، قاله ابن القصار والمهلب وأبو الفرج في \"شرح اللمع\"، زاد المهلب معنى آخر: أنه خص به؛ لمباشرته الملائكة بالوحي وغيره.\nوفي الثوب عندنا وجهان، والأصح جوازه لا استحبابه، وقيل: يستحب (^٤)، وادعى بعضهم الإجماع على أنه لا يستحب في الثوب كما ستعلمه، والخلاف ثابت، وسواء فيه ما بقي لونه وغيره. وقال أشهب: لا فدية على من تطيب لإحرامه، وخالفه بعض القرويين (^٥).\nواختلف فيه الرواية عن محمد بن الحسن فيما حكاه الطرطوسي.\nقال ابن حزم: وأما الرواية عن عمر في كراهته فقد روينا عنه أنه لما شمه\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ٣/ ١٩٨ - ٢٠٠ باب: من رخص في الطيب عند الإحرام.\n(^٢) انظر: \"البناية\" ٤/ ٤٠، \"الأم\" ٢/ ١٧٢، \"المغني\" ٥/ ٧٧ - ٧٨.\n(^٣) \"المحلى\" ٧/ ٨٤ - ٨٥.\n(^٤) انظر: \"المجموع\" ٧/ ٢٢٨ - ٢٢٩.\n(^٥) انظر: \"المنتقى\" ٢/ ٢٠١، \"مواهب الجليل\" ٤/ ٢١٥.","vol":"11","page":102},{"text":"من البراء لم ينهه عنه، وإنما قال: علمنا أن أمرأتك عطرة، وأما ابنه فقد رجع عنه فلم يبق إلا عثمان وحده، قال: وأما ما رووه في الحديث عن عائشة طيبته بطيب لا يشبه طيبكم، هذا يعني: ليس له بقاء، فليس من الحديث، إنما هو ظن ممن رواه عنها والظن أكذب الحديث (^١).\nقُلْتُ: وعن ابن عمر: لا آمر به ولا أنهى عنه.\nثانيها:\nالطيب بعد رمي جمرة العقبة رخص فيه ابن عباس وسعد بن أبي وقاص وابن الزبير وعائشة وابن جبير والخدري والنخعي وخارجة بن زيد، وهو قول الكوفيين والشافعي وأحمد وإسحاق وأبي ثور (^٢)؛ عملًا بحديث عائشة في الباب، وكرهه سالم ومالك، قال ابن القاسم: ولا فدية لما جاء في ذَلِكَ (^٣).\nقال الترمذي: والعمل على حديث عائشة عند أكثر أهل العلم والصحابة وغيرهم، وروي عن عمر منعه، وإليه ذهب بعض أهل العلم من الصحابة وغيرهم، وهو قول أهل الكوفة (^٤).\nوقال أبو عمر بن عبد البر: إن مذهب عمر وعثمان وابن عمر وعثمان بن أبي العاص أنه يحرم عليه الطيب حَتَّى يطوف بالبيت قال: وبه قال عطاء والزهري وسعيد بن جبير وابن سيرين والحسن، وإليه ذهب محمد بن الحسن وهو اختيار الطحاوي (^٥).\n_________\n(^١) \"المحلى\" ٧/ ٨٥ - ٨٦.\n(^٢) انظر: \"البناية\" ٤/ ١٤٠، \"البيان\" ٤/ ٣٤٦، \"المغني\" ٥/ ٣٠٨.\n(^٣) انظر: \"الكافي\" لابن عبد البر ص ١٦٦، \"الاستذكار\" ١١/ ٦٦، \"التاج والإكليل\" ٤/ ١٧٩ - ١٨٠.\n(^٤) \"سنن الترمذي\" عقب حديث (٩١٧).\n(^٥) \"الاستذكار\" ١١/ ٥٨ - ٥٩.","vol":"11","page":103},{"text":"وعبارة الطرطوسي: يكره الطيب المؤنث كالمسك والزعفران ونحوهما، فإن تطيب وأحرم به فعليه الفدية، قال: فإن أكل طعامًا فيه طيب، فإن كانت النار مسّته فلا شيء عليه وإلا فوجهان، وأما غير المؤنث مثل الرياحين والياسمين والورد فليس من ذَلِكَ ولا فدية فيه أصلًا.\nوذكر الهروي في \"غريبه\" في الهمزة مع النون في حديث إبراهيم: أنهم كانوا يكرهون المؤنث من الطيب ولا يرون بذكورته بأسًا. قال شمر: أراد بالمؤنث طيب النساء كالخلوق والزعفران، وذكورته ما لا يكون للنساء كالمسك والغالبة والكافور والعود وما أشبهها، ومثله ذكارة الطيب.\nفرع:\nالحناء عندنا ليس طيبًا (^١) خلافًا لأبي حنيفة، وعند مالك وأحمد أن فيه الفدية (^٢)، قالت عائشة: وكان - ﵇ - يكره ريحه. أخرجه\n_________\n(^١) انظر: \"حلية العلماء\" ٣/ ٢٤٨، \"مغني المحتاج\" ١/ ٤٨٠.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ١٩١، \"تبيين الحقائق\" ٢/ ٥٢، \"المدونة\" ١/ ٣٤٣، \"عيون المجالس\" ٢/ ٧٨٥، وأما ما ذكره عن الإمام أحمد ففيه نظر، فقد قال السامُرِّي: وله أن يختضب بالحناء ما لم يغط به شيئًا مما يلزم كشفه ولا شيء عليه.\nوقال ابن مفلح: ويستحب خضابها بحناء للإحرام. ثم قال: فأما الخضاب للرجل فذكر الشيخ أنه لا بأس به فيما لا تشبه فيه بالنساء؛ لأن الأصل بالإباحة، وأطلق في \"المستوعب\" له الخضاب بالحناء، وقال في مكان آخر: كرهه أحمد، قال أحمد: لأنه من الزينة.\nوقال البهوتي: ويستحب لها -أي للمرأة- إذا أرادت الإحرام خضاب بحناء؛ لحديث ابن عمر؛ ولأنه من الزينة.\nانظر: \"المستوعب\" ٤/ ٩٠، \"الفروع\" ٣/ ٤٥٣، ٤٥٤، \"تصحيح الفروع\" ٣/ ٤٥٥، \"كشاف القناع\" ٢/ ٤٠٦.","vol":"11","page":104},{"text":"ابن أبي عاصم في كتاب \"الخضاب\"، وكان يحب الطيب، فلو كان طيبًا لم يكرهه.\nثالثها: اختلف في شم الريحان الفارسي والمرزنجوش واللينوفر والنرجس على قولين عندنا: أحدهما: يجوز؛ لقول ابن عباس السالف، وروي عن عثمان أنه سُئِلَ عن المحرم يدخل البستان، قال: نعم، ويشم الريحان.\nقال ابن التين: ولأنه ليس من مؤنث الطيب. وأصحهما: لا يجوز؛ لأنه يراد للرائحة، فهو كالورد والزعفران، ففيه الفدية (^١).\nوبه قال ابن عمر وجابر والثوري ومالك وأبو حنيفة وأبو ثور، إلا أن مالكًا وأبا حنيفة يقولان: يحرم ولا فدية (^٢).\nواختلف في الفدية عن عطاء وأحمد كما قاله ابن المنذر.\nوممن جوزه -وقال: هو حلال ولا فدية فيه- عثمان وابن عباس والحسن، ومجاهد وإسحاق ونقله العبدري عن أكثر العلماء.\nرابعها:\nالنظر في المرآة جائز للمحرم، كما قاله ابن عباس، قال ابن بطال: وأجازه جمهور العلماء وكان أبو هريرة يفعله (^٣)، وقال مالك: لا ينظر فيها إلا من ضرورة (^٤).\n_________\n(^١) انظر: \"المجموع\" ٧/ ٢٨٩ - ٢٩٠.\n(^٢) قوله: يحرم، فيه نظر، فقد قالا: يكره ولا فدية فيه، انظر: \"بدائع الصنائع\" ٢/ ١٩١، \"الجوهرة النيرة\" ١/ ١٥٢، \"الفتاوى الهندية\" ١/ ٢٤٢، \"المدونة\" ١/ ٣٤٣، \"عقد الجواهر الثمينة\" ١/ ٢٩٥.\n(^٣) \"شرح ابن بطال\" ٤/ ٢١٠.\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٣٥٣، \"المنتقى\" ٢/ ٢٦٥ - ٢٦٦.","vol":"11","page":105},{"text":"خامسها:\nالأدهان غير المطيبة لا يحرم على المحرم استعمالها في بدنه، ويحرم عليه في شعر رأسه ولحيته؛ خلافًا للحسن بن حي وداود.\nقال ابن المنذر: أجمع العلماء أن للمحرم أن يأكل الزيت والشحم والسمن والشيرج (^١)، وأن له أن يستعمل ذَلِكَ في جميع بدنه سوى رأسه ولحيته، فإن استعمله فيهما افتدى.\nوأجمعوا أن الطيب لا يجوز استعماله في بدنه (^٢)، ففرقوا بين الطيب والزيت في هذا الوجه، فقياس هذا أن يكون المحرم ممنوعًا من استعمال الطيب في رأسه كما منع في بدنه، وأن يجب له استعمال الزيت والسمن في رأسه كما أبيح له في بدنه، وكلهم أوجب في دهن البنفسج الفدية، إلا الشافعي فإنه قال: ليس بطيب، وإنما يستعمل للمنفعة (^٣).\nوقال مالك في الأدهان غير المطيبة: لا يجوز أن يدهن بها أعضاءه الظاهرة: كالوجه واليدين والرجلين ويجوز دهن الباطنة، وهو ما يوارى باللباس (^٤).\nوبه قال أبو حنيفة في السمن والبزر، وقال في الزيت والشيرج: يحرم استعماله في الرأس والبدن (^٥).\n_________\n(^١) \"الإجماع لابن المنذر\" ص ٥٢، ونقله عنه النووي في \"المجموع\" ٧/ ٢٩٦.\n(^٢) انظر: \"المجموع\" ٧/ ٢٩٦.\n(^٣) انظر: \"بدائع الصنائع\" ٢/ ١٩٠، \"الفتاوى الهندية\" ١/ ٢٤١، \"المدونة\" ١/ ٣٤١، \"الأم\" ٢/ ١٢٩، \"المغني\" ٥/ ١٤٩.\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٣٥٢.\n(^٥) انظر: \"بدائع الصنائع\" ٢/ ١٩٠ - ١٩١.","vol":"11","page":106},{"text":"وقال أحمد: إذا دهن بزيت أو شيرج فلا شيء عليه في أصح الروايتين سواء دهن بدنه أو رأسه (^١).\nوقال ابن التين: المحرم ممنوع من الأدهان المطيب وغيره. وذكر ابن حبيب عن الليث إباحة ذَلِكَ بما يجوز أكله من الأدهان، وهو قول عمر وعلي، قال: ودليل قول مالك أنه معنى ينافي الشعث، فمنع منه كالتطيب والتنظيف في الحمام، قال: وقيل: في معنى قول ابن عمر: يدهن بالزيت أي: بعد الغسل وقبل الإحرام؛ لأن الزيت بعد الإحرام يزيل الشعث، فإن فعل فقال مالك عند ابن حبيب: يفتدي، واختار ابن حبيب أن لا فدية عليه (^٢).\nسادسها:\nقول عطاء: تختم. قال مالك مثله في \"مختصر ما ليس في المختصر\"، قال اللخمي في \"تبصرته\": والمعروف من قوله المنع (^٣).\nسابعها:\nالتبان لبسه حرام عندنا كالقميص والدراعة والخف والران ونحوها، فإن لبس شيئًا من ذَلِكَ مختارًا عامدًا أثم وأزاله وافتدى سواء قصر الزمان أو طال (^٤).\nوحمل ابن التين قول عائشة أنها تريد به النساء؛ لأنهن يلبسن المخيط، والتبان: سراويل قصر.\n_________\n(^١) انظر: \"المغني\" ٥/ ١٤٩، \"الفروع\" ٣/ ٣٧٩ - ٣٨٠.\n(^٢) انظر: \"المنتقى\" ٢/ ٢٠٤.\n(^٣) انظر: \"مواهب الجليل\" ٣/ ٤٣٢، ٤/ ٢٠٤.\n(^٤) انظر: \"المجموع\" ٧/ ٢٦٩.","vol":"11","page":107},{"text":"وله أن يتقلد المصحف وحمائل السيف، وأن يشد الهِميان والمنطقة (^١) في وسطه، ويلبس الخاتم من غير اختلاف عنه، وقال ابن عمر في أصح الراويتين عنه بكراهة الهميان والمنطقة، وبه قال مولاه نافع، وهو ما في \"الموطأ\" فقيل: يحتمل أن يريد بذلك لبسها للترفه من فوق الثياب، وإن لبسها بذلك افتدى، لذا ذكره ابن التين، قال: واختلف في شد المنطقة في العضد هل يوجب فدية؟ فأوجبها أصبغ، وخالفه ابن القاسم، ومن شد منطقة لغير ضرورة يجري على الخلاف فيمن تقلد سيفًا لغير ضرورة هل يفتدى؟ قال: والصواب في الخاتم والسيف شبه ذَلِكَ أنه لا فدية؛ لأنه غير لابس.\nوأجمع عوام أهل العلم على أن للمحرم أن يعقد الهميان على وسطه، روي ذَلِكَ عن ابن عباس، وسعيد بن المسيب، والقاسم، وعطاء وطاوس والنخعي، وهو قول مالك، والكوفيين، والشافعي، وأحمد، وأبي ثور، غير إسحاق فقال: لا يعقده، وقال: (يدخل) (^٢) السيور بعضها في بعض (^٣).\nوسُئلت عائشة عن المنطقة فقالت: أوثق عليك نفقتك. وقال ابن علية: قد أجمعوا أن للمحرم أن يعقد الهميان والإزار على وسطه، فكذلك المنطقة، وقول إسحاق لا يعد خلافًا ولاحظ له في النظر؛\n_________\n(^١) كذا بالأصل وتتمة الكلام كما في \"المجموع\" ٧/ ٢٧٠: في وسطه ويلبس الخاتم، ولا خلاف في جواز هذا كله، وهذا الذي ذكرناه في المنطقة والهميان مذهبنا، وبه قال العلماء كافة إلا ابن عمر في أصح الروايتين عنه، فكرههما.\n(^٢) في الأصل: لا يدخل، والمثبت من مصادر التخريج.\n(^٣) انظر: \"المبسوط\" ٤/ ١٢٧، \"الاستذكار\" ١١/ ٤٢ - ٤٣، \"المجموع\" ٧/ ٢٧٠، \"المغني\" ٥/ ١٢٥ - ١٢٦.","vol":"11","page":108},{"text":"لأن الأصل النهي عن لباس المخيط، وليس هذا مثله فارتفع أن يكون له حكمه (^١). وفي ابن عدي من حديث ابن عباس: رخص رسول الله - ﷺ - في الهميان للمحرم، ثم ضعفه (^٢).\nفائدة:\nالهميان: معروف فارسي معرب، قاله القزاز وغيره بكسر الهاء، وهميان بن قحافة السعدي، يُكسر، ويُضم، وفي \"المغيث\" قيل: هو فعلان من همى بمعنى: سأل؛ لأنه إذا أفرغ همي ما فيه (^٣)، وفسر ابن التين الهميان: بالمنطقة قال: وإنما ذَلِكَ لتكون نفقته فيها، وأما نفقة غيره فلا، وإن جعلها في وسطه لنفقته ثم نفذت نفقته وكان معه وديعة ردها إلى صاحبها، فإن تركها افتدى، وإن كان صاحبها غاب بغير علمه فيبقيها ولا شيء عليه، وشد المنطقة من تحت الثياب.\nفرع:\nاختلف في الرداء الذي يلتحف به على مئزره، فكان مالك لا يرى عقده ويلزمه الفدية إن انتفع به (^٤). ونهى عنه ابن عمر وعطاء وعروة، ورخص فيه سعيد بن المسيب، وكرهه الكوفيون وأبو ثور، وقالوا: لا شيء عليه إن فعل (^٥)، وحكي عن مالك أنه رخص للعامل أن يحزم الثوب على منطقته، وكرهه لغيره (^٦).\n_________\n(^١) انظر: \"الاستذكار\" ١١/ ٤٣.\n(^٢) رواه في \"الكامل\" ١/ ٢٧٣. وقال: لا أعرفه.\n(^٣) \"المجموع المغيث\" ٣/ ٥١٠.\n(^٤) انظر: \"التاج والإكليل\" ٤/ ٢٠٥.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠٨.\n(^٦) انظر: \"التاج والإكليل\" ٤/ ٢٠٥.","vol":"11","page":109},{"text":"وقوله: وحزم ابن عمر على بطنه بثوب إن أراد أنه شده فوق المئزر، فمالك يرى على من فعل ذَلِكَ الفدية، كما سلف وإن باشر به البطن ليجعل فيه نفقته فيكون كالهميان.\nخاتمة:\nقول إبراهيم -يعني: النخعي- لسعيد بن جبير: ما تصنع بقول ابن عمر -فيما سلف- أنه كان يدهن بالزيت؟ فيه حجة أن المفزع في النوازل إلى السنن، وأنها مستغنية عن آراء الرجال، وفيها المقنع والحجة البالغة، وأن من نزع بها عند الاختلاف فقد فلح وغلب خصمه.\nقال ابن التين: وإنما قيل له: قال ابن عمر: لا يدهن المحرم إلا بالزيت، فاحتج بذلك، ولا حجة له فيه إن كان ابن عمر فعله وهو محرم؛ لأن الشارع فعل قبل إحرامه، فإن كان فعله وهو غير محرم كما سيأتي من التأويل فقد ينفصل عن ذَلِكَ أيضًا، فإنه - ﵇ - ادهن بدهن لاطيب فيه، إذ يكون فعله مخالفًا لفعلنا كما سلف.","vol":"11","page":110},{"text":"<span data-type='title' id=toc-1215>١٩ - باب مَنْ أَهَلَّ مُلَبِّدًا</span>\n١٥٤٠ - حَدَّثَنَا اصْبَغُ، أَخْبَرَنَا ابن وَهْبٍ، عَنْ يونُسَ، عَنِ ابن شِهَابٍ، عَنْ سَالِمٍ، عَنْ أبِيهِ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يُهِلُّ مُلَبِّدًا. [١٥٤٩، ٥٩١٤، ٥٩١٥ - مسلم: ١١٨٤ - فتح: ٣/ ٤٠٠]\nذكر فيه حديث سالم: عَنْ أَبِيهِ: سَمِعْتُ رَسُولَ الله - ﷺ - يُهِلُّ مُلَبِّدًا.\nهذا الحديث سيأتي مثله في باب: من لبد رأسه عند الإحرام. من حديث حفصة أيضًا بلفظ: \"إني لبدت رأسي\" .. الحديث (^١).\nولأبي داود والحاكم وقال: صحيح على شرط مسلم، من حديث ابن إسحاق، عن نافع، عن ابن عمر أنه - ﵇ - لبد رأسه بالعسل (^٢).\nومعنى يهل: يرفع صوته بالتلبية.\nوقوله: مُلبّدًا أي: سمعته يهل ورأيته ملبدًا.\nأما حكم الباب فالتلبيد عند الإحرام مستحب لما ذكرناه، نص عليه الشافعي وأصحابنا للرفق، وهو أن يضفر رأسه ويجعل فيه شيئًا من صمغ وشبهه؛ ليجتمع ويتلبد فلا يتخلله الغبار ولا يصيبه الشعث ولا يحصل به القمل.\nقال القزاز: وقيل: التلبيد: البقيا على الشعر؛ لئلا يتشعث، وحكاه الهروي أيضًا، وإنما يلبد من طول مكثه في الإحرام.\n_________\n(^١) سيأتي برقم (١٧٢٥).\n(^٢) \"سنن أبي داود\" برقم (١٧٤٨) كتاب: المناسك، باب: التلبيد، و\"المستدرك\" ١/ ٤٥٠ كتاب: المناسك.\nوقد سقطت هذِه الرواية من نسخة \"المستدرك\" وأثبتناها من \"تلخيص الذهبي\" والحديث ضعفه الألباني في \"ضعيف أبي داود\" برقم (٣٠٨).","vol":"11","page":111},{"text":"قال ابن بطال: من لبد رأسه فعليه الحلاق؛ لأنه - ﵇ - حلق (^١)، وهذا فيه خلاف ستعلمه في باب من لبد رأسه عند الإحرام إن شاء الله.\nوقوله: (بالغسل) قال ابن الصلاح: يحتمل من حيث المعنى أنه الغِسل -بكسر الغين المعجمة- وهو: ما يغسل به الرأس من خطمي أو غيره، ويحتمل أن يكون بالمهملة المفتوحة؛ لأن الرواية بذلك لم تضبط.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢١١.","vol":"11","page":112},{"text":"<span data-type='title' id=toc-1216>٢٠ - باب الإِهْلَالِ عِنْدَ مَسْجِدِ ذِي الحُلَيْفَةِ</span>\n١٥٤١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، سَمِعْتُ سَالِمَ بْنَ عَبْدِ اللهِ قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄. وَحَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ أَنَّهُ سَمِعَ أَبَاهُ يَقُولُ: مَا أَهَلَّ رَسُولُ اللهِ - ﷺ - إِلَّا مِنْ عِنْدِ المَسْجِدِ. يَعْنِي: مَسْجِدَ ذِي الحُلَيْفَةِ. [مسلم: ١١٨٦ - فتح: ٣/ ٤٠٠]\nذكر فيه من طريقين: حديث سالم أَنَّهُ سَمِعَ أَبَاهُ يَقُولُ: مَا أَهَلَّ رَسُولُ اللهِ - ﷺ - إِلَّا مِنْ عِنْدِ المَسْجِدِ.\nيَعْنِي: مَسْجِدَ ذِي الحُلَيْفَةِ.\nهذا الحديث أخرجه مسلم أيضًا بلفظين عن ابن عمر:\nأحدهما:\nبات رسول الله - ﷺ - بذي الحليفة مبدأه وصلى في مسجدها (^١).\nثانيهما:\nكان إذا وضع رجله في الغرز، وانبعثت به راحلته قائمة، أهل من ذي الحليفة (^٢).\nوسيأتي باب: من أهل حين استوت به راحلته قائمة، ثم قال باب: الإهلال مستقبل القبلة، ثم ذكر حديث ابن عمر تعليقًا ومسندًا كما سيأتي (^٣).\n_________\n(^١) \"صحيح مسلم\" برقم (١١٨٨) كتاب: الحج، باب: الصلاة في مسجد ذي الحليفة.\n(^٢) \"صحيح مسلم\" برقم (١١٨٧) باب: الاهلال من حيث تنبعث الراحلة.\n(^٣) برقم (١٥٥٣) معلقًا، وبرقم (١٥٥٤) مسندًا، باب: الإهلال مستقبل القبلة.","vol":"11","page":113},{"text":"وأخرجاه من حديثه أنه قيل له: رأيتك تصنع أربعًا فذكرهن، وفي آخره: وأما الإهلال فإني لم أرَ رسول الله - ﷺ - يهلُّ حَتَّى تنبعث به راحلته، وقد سلف (^١).\nوللبخاري من حديث جابر بن عبد الله: أن إهلال رسول الله - ﷺ - من ذي الحليفة حين استوت به راحلته، ثم قال: رواه أنس وابن عباس (^٢)، ثم خرجه من حديث أنس (^٣)، وساقه مسلم من حديث جابر الطويل (^٤).\nوله ولمسلم -والسياق له- عن سالم أن ابن عمر سمع أباه يقول: بيداؤكم هذِه التي تكذبون على رسول الله - ﷺ - فيها، ما أهل رسول الله - ﷺ - إلا من عند المسجد يعني: ذا الحليفة (^٥). ولمسلم عن سالم قال: كان ابن عمر إذا قيل له: الإحرام من البيداء. قال: البيداء التي تكذبون على رسول الله - ﷺ - ما أهل رسول الله - ﷺ - إلا من عند الشجرة حَتَّى قام به بعيره (^٦).\nفإذا علمت ذَلِكَ فقد اختلف العلماء في الموضع الذي أحرم منه رسول الله - ﷺ - فقال قوم: إنه أهل من مسجد ذي الحليفة. وقال آخرون: لم يهل إلا بعد أن استوت به راحلته بعد خروجه من المسجد، روي ذَلِكَ عن ابن عمر أيضًا وعن أنس، وابن عباس\n_________\n(^١) سلف برقم (١٦٦) كتاب: الوضوء، باب: غسل الرجلين في النعلين .. ورواه مسلم برقم (١١٨٧).\n(^٢) سلف برقم (١٥١٥).\n(^٣) سيأتي برقم (١٥٤٦) باب: من بات بذي الحليفة حتى أصبح.\n(^٤) مسلم برقم (١٢١٨) باب: حجة النبي - ﷺ -.\n(^٥) حديث (١٥٤١)، ورواه مسلم برقم (١١٨٦) باب: أمر أهل المدينة بالإحرام من عند مسجد ذي الحليفة.\n(^٦) مسلم برقم (١١٨٦/ ٢٤).","vol":"11","page":114},{"text":"وجابر وقد سلفت.\nوقال آخرون: بل أحرم حين أظل البيداء. وقال من خالفهم: قد يجوز أن يكون النبي - ﷺ - أحرم منها، لا لأنه قصد أن يكون إحرامه منها لفضل في الإحرام منها على الإحرام مما سواها، وقد رأيناه فعل في حجه أشياء في مواضع لا لفضلها: كنزوله بالمحصب من منى، لم يكن ذَلِكَ لأنه سنة، فكذلك أحرم حين صار على البيداء، لا لأن ذَلِكَ سنة، وقد أنكر قوم أن يكون رسول الله - ﷺ - أحرم من ذَلِكَ، وقد أسلفنا ذَلِكَ من رواية ابن عمر، وإنما كان ذَلِكَ بعدما ركب راحلته.\nواحتجوا بحديث نافع عن ابن عمر السالف في الخصال الأربع.\nووجه الاختلاف في ذَلِكَ:\nما رواه ابن إسحاق قال: حَدَّثَني خصيف، عن سعيد بن جبير قال: قُلْتُ لابن عباس: عجبت لاختلاف أصحاب رسول الله - ﷺ - في إهلاله فقال: إني لأعلم الناس بذلك، إنما كانت من رسول الله - ﷺ - حجة واحدة، فمن هناك اختلفوا، خرج رسول الله - ﷺ - حاجًّا فلما صلى في مسجد ذي الحليفة ركعتين أوجب في مجلسه، وأهل بالحج حين فرغ من ركعته، فسمع ذَلِكَ منه أقوام فحفظوه عنه، ثم ركب فلما استقلت به ناقته أهل، وأدرك ذَلِكَ منه أقوام لم يشهدوه في المرة الأولى؛ لأن الناس كانوا يأتون أرسالًا فسمعوه حين ذاك يهل فقالوا: إنما أهل حين استقلت به ناقته، ثم مضى رسول الله - ﷺ - فلما علا شرف البيداء أهل، وأدرك ذَلِكَ منه أقوام لم يشهدوه في المرتين، فنقل كل واحد منهم ما سمع، فإنما كان إهلاله في مصلاه وايم الله، ثم أهل ثانيًا ثم ثالثًا.","vol":"11","page":115},{"text":"أخرجه الحاكم في \"مستدركه\" وغيره، ثم قال: هذا حديث صحيح على شرط مسلم مفسر في الباب (^١).\nثم أخرج من حديث يعقوب بن عطاء، عن أبيه، عن ابن عباس قال: اغتسل رسول الله - ﷺ -، ثم لبس ثيابه فلما أتى ذا الحليفة صلى ركعتين، ثم قعد على بعيره فلما استوى به على البيداء أحرم بالحج. ثم قال: صحيح الإسناد؛ فإن يعقوب بن عطاء ممن جمع أئمة (الإسناد) (^٢) حديثه (^٣).\nوله شاهد صحيح على شرطهما فذكره في الغسل، وعن سعد بن أبي وقاص قال: كان رسول الله - ﷺ - إذا أخذ طريق الفرع أهل إذا استقلت به راحلته، ثم قال: صحيح على شرط مسلم (^٤).\nفينبغي لمريد الإحرام بعد الاغتسال له أن يصلي ركعتين ثم يحرم في دبرهما كما فعل رسول الله - ﷺ -، وهو قول جمهور العلماء (^٥)، لكن الأظهر في مذهبنا أنه حين انبعاث دابته، أو توجهه إذا كان ماشيًا (^٦)، ونقله ابن العربي عن مالك والشافعي وأكثر الفقهاء.\nوقال أبو حنيفة: يهل عند السلام، وعند الحسن يصليهما بعد صلاة فرض، وكان ابن عمر يحرم في دبر صلاة مكتوبة، وهو قول ابن عباس،\n_________\n(^١) \"المستدرك\" ١/ ٤٥١ كتاب: المناسك، وضعفه الألباني في \"ضعيف أبي داود\" برقم (٣١٢).\n(^٢) كذا في الأصل، وفي \"المستدرك\": (الإسلام) وهو أوجه.\n(^٣) \"المستدرك\" ١/ ٤٤٧.\n(^٤) \"المستدرك\" ١/ ٤٥٢، وضعفه الألباني في \"ضعيف أبي داود\" برقم (٣١٣).\n(^٥) انظر: \"البناية\" ٤/ ٤٤، \"الكافي لابن عبد البر\" ص ١٣٧، \"المجموع\" ٧/ ٢٣٢، \"الإقناع\" ١/ ٥٥٨.\n(^٦) انظر: \"المجموع\" ٧/ ٢٣٢.","vol":"11","page":116},{"text":"واستحب ذَلِكَ عطاء، والثوري، وطاوس، والشافعي (^١)، وأحمد (^٢)، وإسحاق، وأبو ثور. واستحب مالك أن يكون بإثر صلاة نافلة؛ لأنه زيادة خير (^٣).\nوهو ظاهر حديث هشام عن أبيه. فإن كان في وقت لا يتنفل فيه كوقت الصبح والعصر أجزأه أن يكون بإثر الفريضة. فإن لم يكن وقتها انتظره، إلا أن يخاف فوات أصحابه فيحرم من غير صلاة.\nقال ابن المنذر: وإن أحرم من غير صلاة تتقدم إحرامه أجزأه؛ لأمر الشارع أسماء بنت عميس وهي نفساء بالاغتسال والإحرام، وهي غير طاهر، ومحال أن تصلي في تلك الحال.\n_________\n(^١) ويبتدئ بالتلبية إذا انبعثت به راحلته في قوله الجديد، وقال أبو حنيفة ﵀: المختار أن يبتدئ به في مجلس صلاته بعد فراغه من الركعتين، وهو قوله القديم.\nانظر: \"مختصر خلافيات البيهقي\" ٣/ ١٦٨، \"الأم\" ٢/ ١٧٣، وفيه قول الشافعي: وإذا أراد الرجل أن يبتدئ الإحرام أحببت أن يصلي نافلة ثم يركب راحلته، فإذا استقلت به قائمة وتوجهت للقبلة سائرة أحرم، وإن كان ماشيًا فإذا توجه ماشيًا أحرم، وقال الرملي في \"نهاية المحتاج\": ويسن أن يصلي للإحرام قبله ركعتين لما رواه الشيخان أنه - ﷺ - صلى بذي الحليفة ركعتين ثم أحرم، ويحرمان في وقت الكراهة في غير حرم منه، وتغنى عنهما فرضين أو نافلة كالتحية، ومانظر به في \"المجموع\" من كونها مقصورة فلا تندرج كسنة الظهر، رده السبكي وتبعه الزركشي وغيره بأنه إنما يتم إذا أثبتنا أنه - ﷺ - صلى ركعتين للإحرام خاصة ولم يثبت، بل الذي ثبت ودل عليه كلام الشافعي وقوع الإحرام إثر صلاة، \"نهاية المحتاج\" ٣/ ٢٧٢.\n(^٢) انظر: \"المغني\" ٥/ ٨٠، \"المستوعب\" ٤/ ٦١١، \"شرح العمدة لشيخ الإسلام ابن تيمية\" ٤١٧، \"منهج السالك إلى بيت الله المبجل في أعمال المناسك\" لأبي عياشة الدمنهوري ١٥٥.\n(^٣) انظر: \"المنتقى\" ٢/ ٢٠٧، \"المعونة\" ١/ ٣٣١، \"النوادر والزيادات\" ٢/ ٣٢٨.","vol":"11","page":117},{"text":"ولنا وجه آخر يجمع هذا الاختلاف، وهو ما رواه ابن إسحاق، عن أبي الزناد، عن عائشة بنت سعد بن أبي وقاص قالت: قال (سعد) (^١): كان رسول الله - ﷺ - إذا أخذ طريق الفرع أَهَلَّ إذا استقلت به راحلته، وإذا أخذ طريق أحد أَهَلَّ إذا علا على شرف البيداء (^٢).\nفائدة:\nقال الباجي في \"المنتقى\" كان إحرامه بعد صلاة الصبح (^٣).\nوسيأتي ما يخالفه في باب ما يلبس المحرم من الثياب (^٤)، وفي \"الاستذكار\": ركع ركعتين بعد طلوع الشمس ثم أحرم بإثرهما (^٥).\nوفي أبي داود أنه - ﵇ - صلى في مسجد ذي الحليفة أربع ركعات ثم لبى دبر الصلاة.\nفائدة:\nالرواية السالفة أول الباب بيداؤكم هذِه التي تكذبون على رسول الله\n_________\n(^١) في الأصل: سعيد، والصواب ما أثبتناه كما في مصادر التخريج.\n(^٢) رواه أبو داود (١٧٧٥) كتاب: المناسك، باب: في وقت الإحرام، والبزار في \"البحر الزخار\" ٤/ ٣٧ (١١٩٨)، وأبو يعلى في \"مسنده\" ٢/ ١٣٨ (٨١٨)، والحاكم ١/ ٤٥٢ كتاب: المناسك، وقال: صحيح على شرط مسلم ولم يخرجاه، والبيهقي ٥/ ٣٨ - ٣٩، كتاب: الحج، باب: من قال: يهل إذا انبعث به راحلته. وابن عبد البر في \"التمهيد\" ١٣/ ١٧، ٢٢/ ٢٨، وضعفه الألباني في \"ضعيف أبي داود\" برقم (٣١٣) قائلًا: ضعيف لعنعنة ابن إسحاق.\n(^٣) قال الباجي: قوله كان يصلي في مسجد ذي الحليفة ركعتين. هذا اللفظ إذا أطلق في الشرع اقتضى ظاهره في عرف الاستعمال النافلة، وهو المفهوم من قولهم: صلى فلان ركعتين، وإن كان قد روي أن صلاة النبي - ﷺ - بذي الحليفة كانت صلاة الفجر، \"المنتقى\" ٢/ ٢٠٧.\n(^٤) برقم (١٥٤٥) كتاب: الحج.\n(^٥) \"الاستذكار\" ١١/ ٩٩.","vol":"11","page":118},{"text":"- ﷺ - فيها ما أَهَلَّ رسول الله - ﷺ - إلا من عند المسجد، يعني: ذا الحليفة، يؤيد ما ذكره ابن عباس، وأنس في حديثهما.\nووصفه بالكذب؛ لأنه الإخبار بالشيء على خلاف ما ليس به، قصده المخبر أم لا. وقد ذكر عن أنس غير هذا وروي خلافه عن ابن عباس أنه أهل إثر السلام من الصلاة.\nقال ابن التين: وأصح هذِه الروايات ما وافق رواية ابن عمر أنه لم تختلف روايته في ذَلِكَ، وهو أحفظ الناس للمناسك وابن عباس صغير في حجة الوداع؛ لأنه اختلفت روايته في هذا الحكم، ولم تختلف رواية ابن عمر؛ ولأن حديثه لم يختلف في صحته.\nوحديث ابن عباس فيه ابن إسحاق وخصيف (^١).\nوروى مالك عن نافع عن ابن عمر أنه كان إذا استوت به راحلته أحرم. وهو ممن يقتفي آثار رسول الله - ﷺ - لا يخالف ما رواه، فإن معنى: انبعثت من الأرض إلى القيام، وهذا يخالف فيه.\nوفي \"المدونة\" (^٢) عن ابن نافع: أنكر مالك الإحرام من البيداء. وقال: ما البيداء؟ وقال الكرماني: البيداء فوق علمي ذي الحليفة إذا صعدت من الوادي، وفي أول البيداء بئر ماء.\nفائدة أخرى: قوله: ما أَهَلَّ رسول الله - ﷺ - إلا من عند المسجد -يعني: مسجد ذي الحليفة- مقتضاه أنه أفضل للاتباع، ومن أحرم من غير ذَلِكَ الموضع من ذي الحليفة أجزأه؛ لأنه يشق على الناس إحرامهم من مكان واحد.\n_________\n(^١) تقدم تخريجه قريبًا.\n(^٢) انظر: \"المنتقى\" ٢/ ٢٠٨.","vol":"11","page":119},{"text":"وقد سُئِلَ مالك: أيحرم من الجحفة من أول الوادي أو وسطه أو آخره؟ فقال: هو مهل كله (^١). وقال: سائر المواقيت كذلك واجبة إلى أن يحرم من أول الوادي حَتَّى يأتي على ذَلِكَ كله وهو محرم.\nفالمواقيت ضربان: ميقات أحرم الشارع منه، فهو أفضله. وميقات لم يحرم منه، فأفضله أوله.\nفائدة:\nمن غرائب ابن حزم أن الغسل عند الإحرام مستحب وليس بفرض إلا على النفساء وحدها. قال: ومن حيث أَهَلَّ أجزأه؛ لأنه - ﵇ - فعل ولم يأمر (^٢).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٣٥٥.\n(^٢) \"المحلى\" ٧/ ٨٢.","vol":"11","page":120},{"text":"<span data-type='title' id=toc-1217>٢١ - باب مَا لَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ</span>\n١٥٤٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، مَا يَلْبَسُ المُحْرِمُ مِنَ الثِّيَابِ؟ قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَلْبَسُ القُمُصَ وَلَا العَمَائِمَ وَلَا السَّرَاوِيلَاتِ وَلَا البَرَانِسَ وَلَا الخِفَافَ، إِلاَّ أَحَدٌ لَا يَجِدُ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الكَعْبَيْنِ، وَلَا تَلْبَسُوا مِنَ الثِّيَابِ شَيْئًا مَسَّهُ الزَّعْفَرَانُ أَوْ وَرْسٌ\". [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح: ٣/ ٤٠١]\nذكر فيه حديث ابن عمر أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، مَا يَلْبَسُ المُحْرِمُ مِنَ الثِّيَابِ؟ قَالَ: \"لَا يَلْبَسُ القُمُصَ وَلَا العَمَائِمَ وَلَا السَّرَاوِيلَاتِ وَلَا البَرَانِسَ وَلَا الخِفَافَ، إِلاَّ أَحَدٌ لَا يَجِدُ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الكَعْبَيْنِ، وَلَا تَلْبَسُوا مِنَ الثِّيَابِ شَيْئًا مَسَّهُ الزَّعْفَرَانُ أَوْ وَرْسٌ\".\nالشرح:\nهذا الحديث سلف في آخر كتاب العلم (^١).\nوكل ما ذكر فيه مجمع على عدم لبسه، ويدخل في معنى ما ذكر من القيمص والسراويلات المخيط كله، فلا يجوز لباس شيء منه عند الأمة قاطبة (^٢).\nففي معنى ذَلِكَ الجباب، والفراء، والقلنسوة، وغيره، والمنسوج، والملبد. وفي معنى البرانس الغفارية. وذلك أن الترفه إنما يحصل بلبس\n_________\n(^١) برقم (١٣٤) باب: من أجاب السائل بأكثر مما سأله.\n(^٢) انظر: \"الاستذكار\" ١١/ ٢٨، \"الإجماع\" لابن المنذر (٥٠) و\"الإقناع\" للفاسي ٢/ ٧٩٣.","vol":"11","page":121},{"text":"الثياب على الوجه المقصود بتلك الخياطة، والمحرم ممنوع من الترفه، ولذلك منع من الحلق وإلقاء التفث، بخلاف ستر العورة ودفع المضرة عن الجسد، ولا بأس بإلقاء الثوب، أو السراويل، أو البرنس على كتفه.\nوكره مالك الارتداء بالسراويل (^١).\nووجَّه بقبح الزي كما كره لغير المحرم لبس السراويل مع الرداء دون قميص. ومن أدخل منكبه في القباء افتدى وفاقًا لمالك (^٢)، وخلافًا لأبي حنيفة حَتَّى يدخل يديه في كميه (^٣).\nوالجواب في الحديث من بدائع خطابه حيث سُئِلَ عما يلبس فأجاب بما لا يلبس؛ لأن ما يلبس قد يشق حصره؛ لكثرته، فأجاب بالممنوع وعلم الجائز به.\nثم قام الإجماع على أن الخطاب المذكور للرجال دون النساء، وأنه لا بأس بلبس المخيط والخفاف لهن (^٤).\nوقام أيضًا على أن إحرام الرجل في رأسه، وأنه ليس له أن يغطيه؛ لنهيه - ﵇ - عن لبس البرانس والعمائم (^٥)، زاد مالك: ووجهه.\nوسيأتي الاختلاف في تخمير الوجه، واختلفوا في من لبس خفين غير مقطوعين وهو واجد للنعلين، أو لبسهما مقطوعين وهو واجد للنعلين، وستعلمه في أواخر الحج.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٣٤٤، \"الاستذكار\" ١١/ ٢٨، \"المعونة\" ١/ ٣٣٦.\n(^٢) انظر: \"الاستذكار\" ١١/ ٣٥، \"المعونة\" ١/ ٣٣٧.\n(^٣) انظر: \"البناية\" ٤/ ٥٥، \"مختصر اختلاف العلماء\" ٢/ ١٠٧، \"الأصل\" ٢/ ٤٨٠، \"بدائع الصنائع\" ٢/ ١٨٤.\n(^٤) انظر: \"الإقناع\" لابن القطان ٢/ ٧٩٧، \"الاستذكار\" ١١/ ٢٨.\n(^٥) انظر: \"الإجماع\" لابن المنذر ٥٠، \"الاستذكار\" ١١/ ٢٨.","vol":"11","page":122},{"text":"والحديث دال على جواز لبسهما عند عدم النعلين مع قطعهما أسفل من الكعبين، ولا خلاف فيه بين جماعة الفقهاء.\nوحكي عن عطاء، وأحمد، وقوم من أصحاب الحديث أنه إذا لم يجدهما يلبس الخفين تامين من غير قطع (^١).\nوالحديث حجة عليهم. وهو أمر، ومقتضاه الوجوب. وبالقياس على من وجد النعلين.\n_________\n(^١) انظر: \"المغني\" ٥/ ١٢٠، \"المستوعب\" ٤/ ٨٠، \"الفروع\" ٣/ ٣٧٠، وقال ابن مفلح في \"المبدع\": لا يلزمه قطع خفه في المنصوص والمختار، عملًا بإطلاق حديثي ابن عباس وجابر، فإنه لم يأمر فيهما بقطع، ولو وجب لبينه، يؤيده أن جماعة من الصحابة عملوا على ذلك، وقال أحمد: قطعهما فساد، واحتج المؤلف وغيره بالنهي عن إضاعة المال، ولأنه ملبوس أبيح لعدم غيره، أشبه السراويل؛ ولأن قطعه لا يخرجه عن حالة الحظر، فإن لبس المقطوع مع القدرة على النعلين كلبس الصحيح. وعنه: إن لم يقطعهما دون كعبيه فدى، وهي قول أكثر العلماء لخبر ابن عمر.\nقال في المغني و\"الشرح\": وهي الأولى، عملًا بالحديث، الصحيح، وخروجًا من الاختلاف وأخذًا بالاحتياط، وأجيب بأن زيادة القطع لم يذكرها جماعة، وروي أنها من قول ابن عمر، ولو سلم صحة رفعها، فهي بالمدينة، وخبر ابن عباس بعرفات، فلو كان القطع واجبًا لبينه للجمع العظيم الذي لم يحضر كثير منهم كلامه في المسجد في موضع البيان ووقت الحاجة فلزم أن يكون الإطلاق ناسخًا للتقييد دفعًا لمحذور تأخير البيان عن وقت الحاجة، وحكى في \"المغني\" عن الخطابي أنه قال: العجب من أحمد في هذا، أي في قوله بعدم القطع، قال: فإنه لم يخالف سنة تبلغه، وقل سنة لم تبلغه، وفيه شيء، فإن أحمد لم يخالف السنة، ولم تخف عليه، قال المروزي: احتججت على أبي عبد الله بحديث ابن عمر وقلت: هو زيادة في الخبر، فقال: هذا حديث، وذاك حديث، فقد اطلع ﵁ على السنة، وإنما نظر المتجرين الذين أمدهم الله بعونه، مع أن خبرنا فيه زيادة حكم، وهو جواز اللبس بلا قطع؛ لأن هذا الحكم لم يشرع بالسنة، قاله الشيخ تقي الدين، وهو أحسن من ادعاء النسخ. \"المبدع\" ٣/ ١٤٢.","vol":"11","page":123},{"text":"وأما حديث ابن عباس الذي لم يذكر فيه القطع، فخبر ابن عمر مقدم عليه؛ لأنه نقل صفة لبسه بخلاف خبر ابن عباس، فلو لبس الخفين عند عدم النعلين فلا فدية عليه عند الجماعة؛ خلافًا لأبي حنيفة. قيل: ونحا إليه ابن حبيب.\nوقوله: (\"فليقطعهما أسفل من الكعبين\") اتفق الحفاظ من أصحاب نافع على لفظه هكذا، منهم مالك، والزهري، وخلق.\nووهم جعفر بن بُرقان فيه في موضعين، حيث جعله من قول نافع (^١)، وزيادة: \"ومن لم يجد إزارًا فليلبس سراويل\"، وليس في حديث ابن عمر، وهذا أخذ به الشافعي (^٢)، وأنكره مالك في \"الموطأ\"، واحتج بأنه لم يستثن فيه كما استثنى في الخفين (^٣).\nوقال الأصيلي: انفرد بحديث السراويل جابر بن زيد، عن ابن عباس، وهو رجل بصري لا يُعرف، ولا يعرف الحديث بالمدينة.\nقُلْتُ: لكن أخرجاه في الصحيحين من حديث ابن عباس، كما ذكر بلفظ: سمعت النبي - ﷺ - وهو يخطب يقول: \"السراويل لمن لم يجد الإزار، والخفاف لمن لم يجد النعلين\" (^٤) يعني: المحرم. وفي رواية: يخطب بعرفات (^٥).\nوأخرجه مسلم من حديث جابر مرفوعًا: \"من لم يجد نعلين فليلبس\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٣١٠ (١٤٦٣٤).\n(^٢) انظر: \"حلية العلماء\" ٣/ ٢٤٣، \"العزيز\" ٣/ ٤٦٢، \"المجموع\" ٧/ ٢٧٤.\n(^٣) \"الموطأ\" ص ٢١٦.\n(^٤) سيأتي برقم (١٨٤٣) كتاب: جزاء الصيد، باب: إذا لم يجد الإزار فليلبس السراويل، ورواه مسلم (١١٧٨).\n(^٥) سيأتي برقم (١٨٤١).","vol":"11","page":124},{"text":"خفين، ومن لم يجد إزارًا فليلبس سراويل\" (^١) وهو من أفراده.\nوقال أبو حنيفة: يشق السراويل من أسفله ويلبسه، ولا فدية عليه (^٢).\nوقال ابن حبيب: إنما أرخص في القطع لقلة النعال، فأما اليوم فلا رخصة في ذَلِكَ. ووافقه ابن الماجشون (^٣).\nوأجمعت الأمة على أن المحرم لا يلبس ثوبًا مسه ورس أو زعفران (^٤).\nوالورس نبات باليمن صبغه بين الحمرة والصفرة، ورائحته طيبة. وقيل: هو ضرب من الطيب كالزعفران، فإن غسل ذَلِكَ الثوب حَتَّى ذهب منه ريح الورس أو الزعفران فلا بأس به عند جميعهم. وكرهه مالك للمحرم إلا إذا لم يجد غيره (^٥).\nوسيأتي ذَلِكَ واضحًا في باب: ما ينهَى من الطيب للمحرم والمحرمة، وايراد حديث فيه إذا غُسِل. مع الكلام عليه.\nوقال ابن التين: خص المنع ما صبغ منهما؛ لأنهما أطيب وأفضل لباس المحرم البياض؛ لقوله - ﵇ -: \"البسوا من ثيابكم البياض\" (^٦).\n_________\n(^١) \"صحيح مسلم\" (١١٧٩) كتاب: الحج، باب: ما يباح للمحرم بحج أو عمرة.\n(^٢) انظر: \"العناية\" ٤/ ٥٤، \"شرح معاني الآثار\" ٢/ ١٣٤، \"بدائع الصنائع\" ٢/ ١٨٤.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٣٤٥.\n(^٤) انظر: \"الإجماع\" لابن المنذر ٥٠، \"الإقناع\" لابن القطان ٢/ ٧٩٣، \"الاستذكار\" ١١/ ٣٧.\n(^٥) انظر: \"الاستذكار\" ١١/ ٣٧.\n(^٦) رواه أبو داود (٣٨٧٨) كتاب: الطب، باب: في الأمر بالكحل، والترمذي (٩٩٤) كتاب: الجنائز، باب: ما يستحب من الأكفان، والنسائي ٤/ ٣٤، كتاب: الجنائز، باب: أي الكفن خير؟ وأحمد ١/ ٢٤٧، وابن حبان في \"صحيحه\" ١٢/ ٢٤٢ (٥٤٢٣) كتاب: اللباس وآدابه، باب: ذكر الأمر بلبس البياض من الثياب. =","vol":"11","page":125},{"text":"ويجتنب المصبوغ بهما الرجال والنساء، ويفتدي من لبسه منهم رجلًا كان أو امرأة. وادعى ابن أبي صفرة أن في هذا دلالة أن قول عائشة: طيبته لإحرامه (^١). خصوص له؛ لأنه تطيب، ونهى عن الطيب هنا، وقد أسلفنا ذَلِكَ.\n_________\n= وسيأتي تخريجه باستفاضة.\n(^١) سيأتي برقم (٥٩٢٢) كتاب: اللباس، باب: تطييب المرأة زوجها بيديها.","vol":"11","page":126},{"text":"<span data-type='title' id=toc-1218>٢٢ - باب الرُّكُوبِ وَالاِرْتِدَافِ فِي الحَجِّ</span>\n١٥٤٣، ١٥٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا أَبِي، عَنْ يُونُسَ الأَيْلِيِّ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ ﵄، أَنَّ أُسَامَةَ - ﵁ - كَانَ رِدْفَ النَّبِيِّ - ﷺ - مِنْ عَرَفَةَ إِلَى المُزْدَلِفَةِ، ثُمَّ أَرْدَفَ الفَضْلَ مِنَ المُزْدَلِفَةِ إِلَى مِنًى، قَالَ: فَكِلَاهُمَا قَالَ: لَمْ يَزَلِ النَّبِيُّ - ﷺ - يُلَبِّي حَتَّى رَمَى جَمْرَةَ العَقَبَةِ.\nذكر فيه حديث ابن عباس: أن أسامة كَانَ رِدْفَ النَّبِيِّ - ﷺ - مِنْ عَرَفَةَ إِلَى المُزْدَلِفَةِ، ثُمَّ أَرْدَفَ الفَضْلَ مِنَ المُزْدَلِفَةِ إِلَى مِنًى، قَالَ: فَكِلَاهُمَا قَالَ: لَمْ يَزَلِ النَّبِيُّ - ﷺ - يُلَبِّي حَتَّى رَمَى جَمْرَةَ العَقَبَةِ.\nهذا الحديث أخرجه البخاري هكذا، وأخرجه مسلم من حديث كريب مولى ابن عباس عن أسامة (^١).\nومن حديث الفضل أيضًا (^٢).\nأما فقهه:\nففيه: أن الحج راكبًا أفضل، وقد سلف الخلاف فيه في باب الحج على الرحل.\nوفيه: إرداف العالم من يخدمه، وقد سلف الإرداف في أول الحج (^٣).\n_________\n(^١) سلف برقم (١٣٩) كتاب: الوضوء، باب: إسباغ الوضوء، وبرقم (١٨١) كتاب: الوضوء، باب: الرجل يوضئ صاحبه، ورواه صحيح مسلم (١٢٨٠، ١٢٨١) كتاب: الحج، باب: استحباب إدامة الحاج التلبية.\n(^٢) سيأتي برقم (١٦٧٠) كتاب: الحج، باب: النزول من عرفة وجمع.\n(^٣) برقم (١٥١٣) باب: وجوب الحج وفضله.","vol":"11","page":127},{"text":"ففيه: التواضع بالإرداف للرجل الكبير، والسلطان الجليل، قيل: ولم يبلغ هذا الحديث مالكًا؛ لأنه قال: يقطع التلبية إذا راح المصلى في رواية ابن القاسم، وإذا راح إلى موقف عرفة في قول أشهب.\nوقال: إذا زالت الشمس. وفي كتاب محمد: إذا وقف بها (^١).\nوفي \"الإشراف\" عن مالك طبق الحديث.\nوبه قال الشافعي (^٢) وأبو حنيفة (^٣).\nواختاره المتأخرون من المالكية.\nقال القاضي في \"معونته\": إنما قلنا: يقطعها بعد الزوال؛ لإجماع الصحابة.\nوذكر مالك أنه إجماع دار الهجرة؛ ولأن التلبية إجابة للنداء بالحج.\nوإذا انتهى إلى الموضع الذي دُعي إليه فقد انتهى إلى غاية ما أمر به، فلا معنى لاستدامتها (^٤).\nفقول من قال: لم يبلغ الحديث مالكًا غير صحيح؛ لأن عمل أهل المدينة عند مالك مقدم على الحديث.\nوقال الباجي في \"منتقاه\": أكثر ما رأيت عمل الناس قطعها بعرفة، وما تضمنه الحديث أظهر عندي وأقوى في النظر.\nوقال الشيخ أبو القاسم: فأكثر قول مالك في قطعها إلا أن يكون إحرام بالحج من عرفة فيلبي حَتَّى يرمي جمرة العقبة.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٣٣٣.\n(^٢) انظر: \"الأم\" ٢/ ١٨٧، \"روضة الطالبين\" ٣/ ١٠٠، \"حلية العلماء\" ٣/ ٢٩٣، \"مغني المحتاج\" ٣/ ٣٠٣.\n(^٣) انظر: \"الهداية\" ١/ ١٥٧، \"الاختيار\" ١/ ١٩٨.\n(^٤) المعونة\" ٢/ ٣٣٤.","vol":"11","page":128},{"text":"فحمل الحديث على من هذا حكمه. ولعله تأول قول الراوي أنه - ﵇ - لم يزل يلبي حَتَّى رمى جمرة العقبة أنه أمر بذلك (^١).\nقُلْتُ: فيه بعدٌ.\n_________\n(^١) \"المنتقى\" ٢/ ٢١٦، وانظر قول ابن القاسم أيضًا في \"النوادر والزيادات\" ٢/ ٣٣٣.","vol":"11","page":129},{"text":"<span data-type='title' id=toc-1219>٢٣ - باب مَا يَلْبَسُ المُحْرِمُ مِنَ الثِّيَابِ وَالأَرْدِيَةِ وَالأُزُرِ</span>\nوَلَبِسَتْ عَائِشَةُ ﵂ الثِّيَابَ المُعَصْفَرَةَ وَهْيَ مُحْرِمَةٌ وَقَالَتْ: لَا تَلَثَّمْ وَلَا تَتَبَرْقَعْ وَلَا تَلْبَسْ ثَوْبًا بِوَرْسٍ وَلَا زَعْفَرَانٍ. وَقَالَ جَابِرٌ: لَا أَرَى المُعَصْفَرَ طِيبًا. وَلَمْ تَرَ عَائِشَةُ بَأْسًا بِالحُلِيِّ وَالثَّوْبِ الأَسْوَدِ وَالمُوَرَّدِ وَالخُفِّ لِلْمَرْأَةِ. وَقَالَ إِبْرَاهِيمُ: لَا بَأْسَ أَنْ يُبْدِلَ ثِيَابَهُ.\n\n١٥٤٥ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ المُقَدَّمِيُّ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي مُوسَى بْنُ عُقْبَةَ قَالَ: أَخْبَرَنِي كُرَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ ﵄ قَالَ: انْطَلَقَ النَّبِيُّ - ﷺ - مِنَ المَدِينَةِ بَعْدَ مَا تَرَجَّلَ وَادَّهَنَ وَلَبِسَ إِزَارَهُ وَرِدَاءَهُ، هُوَ وَأَصْحَابُهُ، فَلَمْ يَنْهَ عَنْ شَيْءٍ مِنَ الأَرْدِيَةِ وَالأُزْرِ تُلْبَسُ إِلاَّ المُزَعْفَرَةَ التِي تَرْدَعُ عَلَى الجِلْدِ، فَأَصْبَحَ بِذِي الحُلَيْفَةِ، رَكِبَ رَاحِلَتَهُ حَتَّى اسْتَوَى عَلَى البَيْدَاءِ، أَهَلَّ هُوَ وَأَصْحَابُهُ وَقَلَّدَ بَدَنَتَهُ، وَذَلِكَ لِخَمْسٍ بَقِينَ مِنْ ذِي القَعْدَةِ، فَقَدِمَ مَكَّةَ لأَرْبَعِ لَيَالٍ خَلَوْنَ مِنْ ذِي الحَجَّةِ، فَطَافَ بِالبَيْتِ وَسَعَى بَيْنَ الصَّفَا وَالمَرْوَةِ، وَلَمْ يَحِلَّ مِنْ أَجْلِ بُدْنِهِ لأَنَّهُ قَلَّدَهَا، ثُمَّ نَزَلَ بِأَعْلَى مَكَّةَ عِنْدَ الحَجُونِ، وَهْوَ مُهِلٌّ بِالحَجِّ، وَلَمْ يَقْرَبِ الكَعْبَةَ بَعْدَ طَوَافِهِ بِهَا حَتَّى رَجَعَ مِنْ عَرَفَةَ، وَأَمَرَ أَصْحَابَهُ أَنْ يَطَّوَّفُوا بِالبَيْتِ وَبَيْنَ الصَّفَا وَالمَرْوَةِ، ثُمَّ يُقَصِّرُوا مِنْ رُءُوسِهِمْ ثُمَّ يَحِلُّوا، وَذَلِكَ لِمَنْ لَمْ يَكُنْ مَعَهُ بَدَنَةٌ قَلَّدَهَا، وَمَنْ كَانَتْ مَعَهُ امْرَأَتُهُ فَهِيَ لَهُ حَلَالٌ، وَالطِّيبُ وَالثِّيَابُ. [١٦٢٥، ١٧٣١ - فتح: ٣/ ٤٠٥]\nثم ذكر فيه حديث ابن عباس انْطَلَقَ النَّبِيُّ - ﷺ - مِنَ المَدِينَةِ بَعْدَ مَا تَرَجَّلَ وَادَّهَنَ وَلَبِسَ إِزَارَهُ وَرِدَاءَهُ، هُوَ وَأصْحَابُهُ .. الحديث.","vol":"11","page":130},{"text":"الشرح:\nأما أثر عائشة فأخرجه ابن أبي شيبة من حديث إبراهيم عنها أنها قالت: يكره الثوب المصبوغ بالزعفران، أو (الصبغة) (^١) بالعصفر للرجال والنساء إلا أن يكون ثوبًا غسيلًا (^٢). وفي لفظ: تكره المشبعة بالعصفر للنساء (^٣).\nوبإسناد صحيح عنها أنها قالت: تلبس المحرمة ما شاءت إلا المهرود بالعصفر (^٤)، والمورد في أثرها الثاني: قيل هو المعصفر إذا غسل صار موردًا. أو قال بعض أهل اللغة: المورد المصبوغ بالورد (^٥).\nوأما أثر جابر فأخرجه ابن أبي شيبة أيضًا، عن حميد بن عبد الرحمن الرؤاسي، عن أبيه، عن أبي الزبير، عن جابر قال: إذا لم يكن في الثوب المعصفر طيب فلا بأس به للمحرم أن يلبسه (^٦).\nوأثر إبراهيم أخرجه ابن أبي شيبة، عن جرير، عن مغيرة، عنه قال: يغير المحرم ثيابه ما شاء بعد أن يلبس ثياب المحرم (^٧).\n_________\n(^١) في الأصل: السبغة، والمثبت من \"مصنف ابن أبي شيبة\" ٣/ ١٣٩ - ١٤٠ (١٢٨٦٤).\n(^٢) \"المصنف\" ٣/ ١٣٩ - ١٤٠ (١٢٨٦٤) كتاب: الحج، باب: من كره المصبوغ للمحرم.\n(^٣) \"المصنف\" ٣/ ١٤١ (١٢٨٧٦) باب: من رخص في المعصفر.\n(^٤) ابن أبي شيبة ٣/ ١٤٠ (١٢٨٧٤) كتاب: الحج، باب: من رخص في المعصفر للمحرمة.\n(^٥) انظر: \"الصحاح\" ٢/ ٥٥٠، \"لسان العرب\" ٨/ ٤٨١٠.\n(^٦) \"المصنف\" ٣/ ١٤١ (١٢٨٧٨) كتاب: الحج، باب: من رخص في المعصفر للمحرم.\n(^٧) \"المصنف\" ٣/ ٣٢٩ (١٤٧٨٣)، (١٤٧٨٦) باب: في المحرم يبدل ثيابه.","vol":"11","page":131},{"text":"قال: وحَدَّثَنَا إسماعيل بن عياش، عن سعيد بن يوسف، عن يحيى بن أبي كثير، عن عكرمة قال: غير النبي - ﷺ - ثوبيه بالتنعيم (^١).\nوحَدَّثَنَا هشيم، عن مغيرة، عن إبراهيم، ويونس، عن الحسن وحجاج، عن عبد الملك وعطاء أنهم لم يروا بأسًا أن يبدل المحرم ثيابه (^٢)، وكذا قاله طاوس، وسعيد بن جبير سُئِلَ: أيبيع المحرم ثيابه؟. قال: نعم (^٣).\nوحديث ابن عباس من أفراده، ورواه مرة مختصرًا، وقال: يحلقوا أو يقصروا (^٤).\nوالترجل حل الشعر ومشطه. ومعنى (تردع) بعين مهملة وفتح أوله؛ لأنه ثلاثي، أي: كثر فيها الزعفران حَتَّى تنفضه وتلطخه. قال صاحب \"المطالع\": وفتح الدال أوجه.\nوالردع: الأثر على الجلد وغيره. قال ابن سيده: شيء يسير في مواضع شتى (^٥). وقال ابن التين: معناه: تلطخ الجلد. وقال ابن الجوزي: كذا وقع: تردع على الجلد. والصواب: تردع الجلد أي: تصبغه، وتنفض صبغها عليه.\nوقال ابن بطال: من رواه بغين معجمة فهو من قولهم: أردغت الأرض: كثرت رداغها، وهي مناقع المياه، ومنه: أرزغت الأرض بالزاي، أي: كثرت رزاغها، جمع رزغة كالردفة، ذكره صاحب\n_________\n(^١) \"المصنف\" ٣/ ٣٢٩ (١٤٧٨٢).\n(^٢) \"المصنف\" ٣/ ٣٢٩ (١٤٧٨٦).\n(^٣) \"المصنف\" ٣/ ٣٢٩ (١٤٧٨٧).\n(^٤) سيأتي برقم (١٧٣١) كتاب: الحج، باب: تقصير التمتع بعد العمرة.\n(^٥) \"المحكم\" ٢/ ٨.","vol":"11","page":132},{"text":"\"الأفعال\" (^١). وذكر أردع وأرزغ في باب أفعل خاصة (^٢).\nوقوله: (فأصبح بذي الحليفة، ركب راحلته حَتَّى استوى على البيداء، أهلَّ هو وأصحابه) كذا هنا وفي \"صحيح مسلم\" عنه أنه - ﵇ - صلى الظهر بذي الحليفة، ثم دعا بناقته فأشعرها في صفحة سنامها الأيمن، وسلت الدم، وقلدها بنعلين، ثم ركب راحلته، فلما استوت به على البيداء، أهلَّ بالحج (^٣).\nقال ابن حزم: فهذا ابن عباس يذكر أنه صلى الظهر في ذي الحليفة، وأنس يذكر أنه صلاها بالمدينة، وكلا الطريقين في غاية الصحة (^٤).\nوأنس أثبت في هذا المكان؛ لأنه ذكر أنه حضر ذَلِكَ بقوله: صلى الظهر بالمدينة أربعًا، وبذي الحليفة العصر ركعتين، وابن عباس لم يذكر حضورًا، والحاضر أثبت، ثم ابن عباس لم يقل فيها أنها كانت يوم خروجه - ﵇ - من المدينة، وإنما عني به اليوم الثاني، فلا تعارض إذن.\nوعند النسائي عن أنس أنه - ﵇ - صلى الظهر بالبيداء، ثم ركب وصعد جبل البيداء، وأهلَّ بالحج والعمرة (^٥).\nولا تعارض فإن البيداء وذا الحليفة متصلتان بعضه مع بعض، فصلى الظهر في آخر ذي الحليفة، وهو أول البيداء، فصحا. فعلى هذا يكون قول من قال: إن أول إهلاله بالبيداء عقب صلاة الظهر.\n_________\n(^١) \"الأفعال\" ص ١٦٩.\n(^٢) \"شرح ابن بطال\" ٤/ ٢١٩.\n(^٣) \"صحيح مسلم\" (١٢٤٣) كتاب: الحج، باب: تقليد الهدي وإشعاره عند الإحرام.\n(^٤) انظر: \"حجة الوداع\" لابن حزم ٢٥١.\n(^٥) \"سنن النسائي\" ٥/ ١٢٧ كتاب: مناسك الحج، باب: البيداء، وضعفه الألباني في \"ضعيف النسائي\" (١٦٩).","vol":"11","page":133},{"text":"وتقدم قول أنس أن إحرامه كان عقب صلاة الصبح، ومعلوم أن الإحرام عقب التهليل. وطريق الجمع كما ذكر ابن عباس، يعني في باب الإهلال السابق.\nوقوله: (وذلك لخمس بقين من ذي القعدة)، فيحتمل أنه أراد الخروج، ويحتمل الإهلال. وفي \"صحيح مسلم\" عن عائشة: خرجنا مع رسول الله - ﷺ - لخمس بقين من ذي القعدة (^١).\nوفي \"الإكليل\" بسند فيه الواقدي من حديث محمد بن جبير بن مطعم: خرج رسول الله - ﷺ - من المدينة يوم السبت لخمس ليال بقين من ذي القعدة سنة عشر، فصلى الظهر بذي الحليفة ركعتين.\nوزعم ابن حزم أنه خرج يوم الخميس لست بقين من ذي القعدة نهارًا بعد أن تغدى وصلى الظهر بالمدينة، وصلى العصر من ذَلِكَ اليوم بذي الحليفة، وبات بذي الحليفة ليلة الجمعة، وطاف على نسائه، ثم اغتسل، ثم صلى بها الصبح، ثم طيبته عائشة، ثم أحرم ولم يغسل الطيب، وأهلَّ حين انبعثت به راحلته من عند مسجد ذي الحليفة بالقران العمرة والحج معًا، وذلك قبل الظهر بيسير، ثم لبى، ثم نهض وصلى الظهر بالبيداء، ثم تمادى واستهل هلال ذي الحجة (^٢).\nفإن قُلْتَ: كيف قال: إنه خرج من المدينة لست بقين من ذي القعدة وقد ذكر مسلم من حديث عمرة عن عائشة: لخمس بقين منها لا نرى إلا الحج؟ (^٣).\n_________\n(^١) \"صحيح مسلم\" (١٢١١/ ١٢٥) كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٢) \"حجة الوداع\" ص ١١٥ - ١١٦ بتصرف.\n(^٣) مسلم (١٢١١).","vol":"11","page":134},{"text":"قُلْتُ: قد ذكر مسلم أيضًا من طريق عروة عنها: خرجنا مع رسول الله - ﷺ - موافين لهلال ذي الحجة (^١).\nفلما اضطربت الرواية عنها، رجعنا إلى من لم تضطرب عنه في ذلك، وهما عمر وابن عباس، فوجدنا ابن عباس ذكر اندفاع رسول الله إليك من ذي الحليفة بعد أن بات بها كان لخمس بقين من ذي القعدة.\nوذكر أن يوم عرفة كان يوم جمعة (^٢) فوجب أن استهلال ذي الحجة يوم الخميس وأن آخر ذي القعدة الأربعاء فصح أن خروجه كان يوم الخميس لست بقين منها.\nويزيده وضوحًا حديث أنس: صلينا مع رسول الله - ﷺ - الظهر بالمدينة أربعًا، والعصر بذي الحليفة ركعتين (^٣)، فلو كان خروجه لخمس بقين منها لكان بلا شك يوم الجمعة، والجمعة لا تصلى أربعًا، فصح أن ذَلِكَ كان يوم الخميس.\nوعلمنا أن معنى قول عائشة: لخمس بقين من ذي القعدة، إنما عنت اندفاعه - ﵇ - من ذي الحليفة، فلم تعد المرحلة القريبة، وكان - ﵇ - إذا أراد أن يخرج لسفر لم يخرج إلا يوم الخميس (^٤)، فبطل خروجه يوم الجمعة، وبطل أن يكون يوم السبت؛ لأنه كان يكون حينئذ خارجًا من المدينة لأربع بقين من ذي القعدة، وصح أن خروجه كان لست بقين، واندفاعه من ذي الحليفة لخمس من ذي القعدة، وتآلفت\n_________\n(^١) مسلم (١٢١١/ ١١٥).\n(^٢) \"حجة الوداع\" لابن حزم ص ١١٩.\n(^٣) سلف برقم (١٠٨٩).\n(^٤) سيأتي برقم (٢٩٤٩) كتاب الجهاد، باب: من أراد غزوة فوري بغير. من حديث كعب بن مالك.","vol":"11","page":135},{"text":"الروايات (^١).\nوقوله: (فقدم مكة -شرفها الله تعالى- لأربع ليال خلون من ذي الحجة). قال الواقدي: أخبرنا أفلح بن حميد، عن أبيه، عن ابن عمر - ﵁ - أن هلال ذي الحجة كان ليلة الخميس اليوم الثاني من يوم خروجه - ﷺ - من المدينة، ونزل بذي طوى فبات بها ليلة الأحد لأربع خلون من ذي الحجة، وصلى الصبح بها، ودخل مكة نهارًا من أعلاها صبيحة يوم الأحد.\nقُلْتُ: وهذا يعضد قول ابن حزم قال: وأقام بمكة محرمًا من أجل هديه يوم الأحد المذكور إلى ليلة الخميس، ثم نهض ضحوة يوم الخميس، وهو يوم منى، والتروية مع الناس إلى منى. وفي ذَلِكَ الوقت أحرم بالحج من الأبطح، كذا ادعى، وقد أسلفنا أنه كان قارنًا.\nوذو القعدة: بكسر القاف وفتحها، وكذا ذو الحجة: بفتح الحاء وكسرها، والفتح أشهر هنا. و(الحجون): بفتح الحاء موضع بمكة عند المحصب، وهو مقبرة أهل مكة (^٢).\nقال أبو حنيفة الدينوري في \"الأنواء\": الحجون: بلد، الواحد حجن. وفي \"النقائض\" الحجون مكان من البيت على ميل ونصف.\nوقال البطليوسي: الحجون الذي ذكره زهير موضع آخر غير حجون مكة.\n_________\n(^١) هذِه المسألة فيها نظر: فقد قال ابن الملقن في بداية المسألة: (وزعم ابن حزم أنه خرج يوم السبت لست بقين من ذي القعدة نهارًا .. إلخ) ثم نقل بعد ذلك قول ابن حزم نفسه: بأن خروجه كان يوم الخميس لست بقين من ذي القعدة سنة عشر نهارًا ..، ويمكن للقارئ الرجوع لقول ابن حزم في \"حجة الوداع\" (١١٥ - ١١٦، ٢٣٠ - ٢٣٣).\n(^٢) انظر: \"معجم ما استعجم\" ٢/ ٤٢٧، \"معجم البلدان\" ٢/ ٢٢٥.","vol":"11","page":136},{"text":"قوله: (ولم يقرب الكعبة بعد طوافه بها حتى رجع من عرفة) لعله شغله عن الطواف في هذِه المرة شاغل، وإلا فله أن يتطوع بالطواف ما شاء.\nوقوله: (وأمر أصحابه أن يطوفوا ..) إلى آخره، اختلف فيهم، فقيل: من أحرم بعمرة، وقيل من أحرم بحج أو بعمرة ولا هدي معه.\nوقال لمن كان أهلَّ بالحج: \"هي لكم خاصة\". وضرب عمر - ﵁ - بعد رسول الله - ﷺ - مَنْ فعله؛ لأنها كانت خصوصًا لهم، وهو الصواب.\nوأمر فيه بالتقصير لأجل الحلق بمنى، ورأى قوم أن ذَلِكَ لمن بعدهم ولم يحفظوا الخصوص، ومنهم أحمد، وداود. وأجازا فسخ الحج في العمرة، ولم يجز لمن كان معه هدي أن يحل لقوله تعالى: ﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦].\nوقوله: (ثم يحلوا) أي: فيحل لهم المحرمات، كما ذكره بعد.\nإذا تقرر ذَلِكَ فالكلام على مواضع:\nأحدها:\nقام الإجماع كما حكاه المهلب أن المحرم لا يلبس إلا الأزر والأردية، وما ليس بمخيط؛ لأن لبسه من الترفه (^١)، فأراد الرب ﷻ أن يأتوه شعثًا غبرًا عليهم آثار الذلة والخشوع، ولذلك نهى عن الثوب المصبوغ كما سلف؛ لأنه طيب. ولا خلاف بين العلماء أن لبسه له لا يجوز (^٢).\n_________\n(^١) ونقل الإجماع أيضًا: ابن المنذر في \"الأوسط\" ص ٥٠، وابن عبد البر في \"الاستذكار\" ١١/ ٢٨، الفاسي في \"الإقناع\" ٢/ ٧٩٣.\n(^٢) انظر: \"الاستذكار\" لابن عبد البر ١١/ ٣٧.","vol":"11","page":137},{"text":"واختلفوا في الثوب المعصفر له. فأجازه جابر وابن عمر، وأسماء، وعائشة، وهو قول القاسم، وعطاء، وربيعة (^١).\nوقال مالك: المعصفر ليس بطيب، وكرهه للمحرم؛ لأنه ينتفض على جلده، فإن فعل فقد أساء، ولا فدية عليه (^٢).\nوهو قول الشافعي (^٣).\nوقال أبو ثور: إنما كرهنا المعصفر؛ لأنه - ﵇ - نهى عنه؛ لأنه طيب.\nوكره عمر بن الخطاب لباس الثياب المصبغة (^٤).\nوقال أبو حنيفة والثوري: المعصفر طيب، وفيه الفدية (^٥).\nوقال ابن المنذر: إنما نهى عمر عن المصبغة في الإحرام تأديبًا؛ ولئلا يلبسه من يقتدي به فيغتر به الجاهل، ولا يميز بينه وبين الثوب المزعفر، فيكون ذريعة للجهال إلى لبس ما نهي عنه المحرم من\nالورس والزعفران.\nوالدليل عليه أن عمر رأى على طلحة بن عبيد الله ثوبًا مصبوغًا، فقال: ما هذا يا طلحة؟ قال: يا أمير المؤمنين، إنما هو مدر. فقال عمر: إنكم أيها الرهط أئمة يقتدى بكم، لو أن رجلًا رأى هذا الثوب\n_________\n(^١) روى عنهم هذِه الآثار ابن أبي شيبة ٣/ ١٤٠ (١٢٨٧١)، (١٢٨٧٦ - ١٢٨٧٧) باب: من رخص في المعصفر للمحرمة، ٣/ ١٤١ (١٢٨٧٨ - ١٢٨٨١) باب: من رخص في المعصفر للمحرم.\n(^٢) انظر: \"الاستذكار\" ١١/ ٣٨، \"الذخيرة\" ٣/ ٣١١، \"النوادر والزيادات\" ٢/ ٣٤٣، \"المدونة\" ١/ ٢٩٥.\n(^٣) انظر: \"المجموع\" ٧/ ٢٩٥، \"العزيز\" ٣/ ٤٦٥، \"نهاية المحتاج\" ٣/ ٣٣٥.\n(^٤) رواه ابن أبي شيبة ٣/ ١٤٠ (١٢٨٦٥) باب: من كره المصبوغ للمحرم.\n(^٥) \"المبسوط\" ٤/ ١٢٦، \"بدائع الصنائع\" ٢/ ١٨٥.","vol":"11","page":138},{"text":"قال: رأيت طلحة يلبس المصبغة في الإحرام، أخرجه مالك في \"الموطأ\"، عن نافع، عن أسلم مولى عمر (^١).\nوإن كان أراد به التحريم فقد خالفه غيره من الصحابة. والصواب عند اختلافهم أن ينظر إلى أولاهم قولًا فيقال به. وإطلاق ذَلِكَ أولى من تحريمه؛ لأن الأشياء كانت على الإباحة قبل الإحرام، فلا يجب\nالتحريم إلا بيقين.\nوقد روينا أن عمر أنكر على عقيل لبسه الموردتين. وأنكر على عبد الله بن جعفر ثوبين مضرجين، قال علي لعمر: دعنا منك فإنه ليس أحد يعلمنا السنة. قال عمر: صدقت (^٢).\nوقال ابن التين: لبس عائشة المعصفر كأنه غير المقدم؛ لأن المقدم الذي ينفض ممنوع للرجال والنساء وأما المورد بالعصفر والمصبوغ بالمغرة، وبغير الزعفران والورس، فلا يمنع منه المحرم. ويكره لمن\nيقتدى به لبسه. وكره أشهب المعصفر، وإن كان لا ينتفض لمن يقتدى به.\nقال: وحاصل مذهبنا أن الذي ينتفض من صبغه يمنع منه الرجال والنساء، وإلا فلا فيهما إلا من يقتدى به منهم، قاله ابن حبيب (^٣).\nوقال محمد: يكره لهما جميعًا. وقال أبو حنيفة: يكره المعصفر المقدم لهما، وأباحه الشافعي، فإن لبس معصفرًا ينفض فقياس المنع الفدية، وقياس قول أبي حنيفة لا.\nوفي \"المجموعة\" نحوه عن أشهب (^٤)؛ لأنه لبس من الطيب\n_________\n(^١) \"الموطأ\" ص ٢١٦.\n(^٢) رواه البيهقي ٥/ ٥٩.\n(^٣) \"النوادر والزيادات\" ٢/ ٣٤٢.\n(^٤) \"المصدر السابق\".","vol":"11","page":139},{"text":"المؤنث، وإن غسل المعصفر فقيل: جائز أن يلبسه. وقال أشهب في \"المجموعة\": أكرهه، وإن غسل.\nالثاني:\nقولها: (لا تلثم)، أي لأن إحرامها في وجهها، وكذا لا (تبرقع)، نعم لها أن تسدل على وجهها شيئًا متجافيًا عنه.\nوقام الإجماع على أن المرأة تلبس المخيط كله، والخمر، والخفاف، وأن إحرامها في وجهها، وأن لها أن تغطي رأسها، وتستر شعرها، وتسدل الثوب على وجهها سدلًا خفيفًا تستتر به عن نظر الرجال (^١)، ولم يجيزوا لها تغطية وجهها إلا ما روي عن فاطمة بنت المنذر قالت: كنا نخمر وجوهنا ونحن محرمات مع أسماء بنت أبي بكر (^٢).\nقال ابن المنذر: ويحتمل أن يكون كنحو ما روي عن عائشة قالت: كنا مع رسول الله - ﷺ - ونحن محرمات، فإذا مرَّ بنا راكب سدلنا الثوب من قبل رءوسنا، فإذا جاوز رفعناه (^٣).\nولا يكون ذَلِكَ خلافًا. وثبت كراهة النقاب عن سعد، وابن عباس،\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٦٤، \"الإقناع\" ٢/ ٧٩٦، \"الاستذكار\" ١١/ ٢٨.\n(^٢) رواه مالك ص ٢١٧، وإسحاق بن راهويه في \"مسنده\" ٥/ ١٣٦ (٢٢٥٥).\n(^٣) رواه أبو داود (١٨٣٣) كتاب: المناسك باب: في المحرمة تغطي وجهها، وابن ماجه (٢٩٣٥) كتاب: المناسك، باب: المحرمة تسدل الثوب على وجهها، وأحمد ٦/ ٣٠، وابن الجارود في \"المنتقى\" ٢/ ٦٠ (٤١٨)، وابن خزيمة في \"صحيحه\" ٤/ ٢٠٣ (٢٦٩١) كتاب: المناسك، والدارقطني في \"السنن\" ٢/ ٢٩٤ - ٢٩٥ كتاب: الحج، والبيهقي ٥/ ٤٨. والحديث ضعفه النووي في \"المجموع\" ٧/ ٢٦٦، والحافظ في \"الدراية\" ٢/ ٣٢، والألباني في \"ضعيف أبي داود\" (٣١٧)، وفي \"الإرواء\" (١٠٢٤).","vol":"11","page":140},{"text":"وابن عمر، وعائشة، ولا نعلم أحدًا من الصحابة رخص فيه. وكان ابن عمر ينهى عن القفازين، وهو قول النخعي (^١).\nوقال مالك: إن لبست البرقع والقفازين افتدت كفدية الرجل؛ لأن إحرام المرأة عنده في وجهها ويديها (^٢)، وهو أظهر قولي الشافعي (^٣).\nوكرهت عائشة اللثام والنقاب، وأباحت لها القفازين، وهو قول عطاء (^٤).\nواختلفوا في تخمير وجه المحرم. فقال ابن عمر: لا يخمر وجهه (^٥)، وكرهه مالك، ومحمد بن الحسن. قيل لابن القاسم: أترى عليه الفدية؟ قال: لا أرى عليه الفدية، لما جاء عن عثمان (^٦).\nوقال في \"المدونة\" في موضع آخر: إن غطى وجهه ونزعه مكانه فلا شيء عليه، وإن لم ينزعه حَتَّى انتفع افتدى (^٧).\nوكذلك المرأة إلا إذا أرادت سترًا.\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٧٢ (١٤٢٢٥، ١٤٢٢٩ - ١٤٢٣٠) باب: في القفازين للمحرمة.\n(^٢) \"النوادر والزيادات\" ٢/ ٣٤٢، \"الاستذكار\" ١١/ ٣١، \"الذخيرة\" ٣/ ٣٠٤، \"المعونة\" ١/ ٣٣٦.\n(^٣) \"الأم\" ٢/ ١٧٢، \"مختصر خلافيات البيهقي\" ٣/ ١٧١، \"المهذب\" ٢/ ٧١٠، \"المجموع\" ٧/ ٢٧٦، \"مغني المحتاج\" ٣/ ٣٣٣.\n(^٤) رواه ابن أبي شيبة ٣/ ٢٧٢ (١٤٢٢٨، ١٤٢٣٤).\n(^٥) رواه ابن أبي شيبة ٣/ ٢٧٣ (١٤٢٤٣) كتاب: الحج، باب: في المحرم يغطي وجهه.\n(^٦) \"الاستذكار\" ١١/ ٤٥، \"المدونة\" ١/ ٢٩٦، \"المنتقى\" ٢/ ١٩٩، \"المعونة\" ١/ ٣٣٥.\n(^٧) \"المدونة\" ١/ ٣٤٤.","vol":"11","page":141},{"text":"وروي عن ابن عباس، وابن الزبير، وزيد بن ثابت، وسعد بن أبي وقاص، وعبد الرحمن بن عوف، وجابر أنهم أجازوا للمحرم تغطية وجهه خلاف ابن عمر (^١)، وبه قال الثوري، والشافعي، وأحمد، وإسحاق، وأبو ثور. وهذا يخرج على أن يكون إحرام الرجل عندهم في رأسه لا في وجهه (^٢).\nالثالث:\nرخصت عائشة في الحلي للمحرمة كما أسلفناه، وكذا ابن المنذر، وهو قول أبي حنيفة، وأحمد. وكره ذَلِكَ عطاء والثوري، وأبو ثور (^٣).\nالرابع:\nقول إبراهيم: (لا بأس أن يبدل ثيابه) هو مذهب مالك وأصحابه أنه يجوز له الترك للباس الثوب، ويجوز له بيعه. وقال سحنون: لا يجوز له ذَلِكَ؛ لأنه يعرض القمل للقتل بالبيع.\nقال المهلب: وفي حديث ابن عباس إفراده - ﵇ - للحج، وفسخ الحج لمن لم يكن معه هدي والبقاء على الإحرام الأول من كان معه هدي؛ لأن من قلد هديه فلا بد له أن يوقعه موقعه؛ لقوله تعالى: ﴿حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦]، وسيأتي معاني ذَلِكَ في بابه إن شاء الله تعالى.\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٧٣ - ٢٧٤ (١٤٢٤٢)، (١٤٢٤٩) باب: في المحرم يغطي وجهه، والبيهقي ٥/ ٥٤ كتاب: الحج، باب: لا يغطي المحرم رأسه.\n(^٢) \"الاستذكار\" ١١/ ٤٦، \"الأم\" ٢/ ١٧٢، \"حلية العلماء\" ٣/ ٢٤٤، \"المجموع\" ٧/ ٢٨٠، \"المغني\" ٥/ ١٥٣، \"المستوعب\" ٤/ ٧٦، \"الفروع\" ٣/ ٣٦٦.\n(^٣) \"بدائع الصنائع\" ٢/ ١٨٦، \"المغني\" ٥/ ١٥٩، \"المبدع\" ٣/ ١٦٩.","vol":"11","page":142},{"text":"<span data-type='title' id=toc-1220>٢٤ - باب مَنْ بَاتَ بِذِي الحُلَيْفَةِ حَتَّى أَصْبَحَ</span>\nقَالَهُ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\n\n١٥٤٦ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، حَدَّثَنَا مُحَمَّدُ بْنُ المُنْكَدِرِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: صَلَّى النَّبِيُّ - ﷺ - بِالمَدِينَةِ أَرْبَعًا، وَبِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، ثُمَّ بَاتَ حَتَّى أَصْبَحَ بِذِي الحُلَيْفَةِ، فَلَمَّا رَكِبَ رَاحِلَتَهُ وَاسْتَوَتْ بِهِ أَهَلَّ. [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح: ٣/ ٤٠٧]\n\n١٥٤٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الوَهَّاب، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - صَلَّى الظُّهْرَ بِالمَدِينَةِ أَرْبَعًا، وَصَلَّى العَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، قَالَ: وَأَحْسِبُهُ بَاتَ بِهَا حَتَّى أَصْبَحَ. [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح: ٣/ ٤٠٧]\nثم ذكر حديث أنس: قَالَ: صَلَّى النَّبِيُّ - ﷺ - بِالمَدِينَةِ أَرْبَعًا، وَبِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، ثُمَّ بَاتَ حَتَّى أَصْبَحَ بِذِي الحُلَيْفَةِ، فَلَمَّا رَكِبَ رَاحِلَتَهُ وَاسْتَوَتْ بِهِ أَهَلَّ.\nوفيه: أَنَّ النَّبِيَّ - ﷺ - صَلَّى الظُّهْرَ بِالمَدِينَةِ أَرْبَعًا، وَصَلَّى العَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، قَالَ وَأَحْسِبُهُ بَاتَ بِهَا حَتَّى أَصْبَحَ.\nالشرح:\nأما حديث ابن عمر فسلف في باب خروجه - ﵇ - على طريق الشجرة مسندًا (^١).\nوأما حديث أنس الأول فهو من طريق ابن جريج حَدَّثَني محمد بن المنكدر عنه\n_________\n(^١) برقم (١٥٣٣) كتاب: الحج.","vol":"11","page":143},{"text":"قال الدارقطني في \"علله\": وقوله: ثم بات، إلى آخره، زيادة ليست بمحفوظة عن ابن المنكدر، ولم يذكرها غير ابن جريج. وقال يحيى القطان: إنه وهم. وأما رواية عيسى بن يونس، عن ابن جريج، عن الزهري، عن أنس فوهم في ذكر الزهري، والصحيح أنه من رواية ابن جريج عن ابن المنكدر (^١).\nوحديثه الثاني من طريق عبد الوهاب، ثَنَا أيوب، عن أبي قلابة عنه.\nوذكره بعد في باب: رفع الصوت بالإهلال من حديث حماد بن زيد، عن أيوب (^٢).\nوبعده في باب: التحميد من حديث وهيب ثَنَا أيوب به مطولًا، وفي آخره: قال أبو عبد الله: قال بعضهم: هذا عن أيوب، عن رجل، عن أنس (^٣).\nقال الإسماعيلي: لم يقع في حديث حماد بن زيد عن أيوب، وأحمد بن إسحاق الحضرمي، وسليمان بن عبد الجبار عن وهيب، وغيره ذكر التسبيح والتكبير، ورواه حماد بن سلمة عن أيوب به قال: وبات بها حَتَّى أصبح، فلما استوت به راحلته سبح وكبر حين استوت به راحلته.\nوالتعليق الذي أشار إليه البخاري ذكره مسندًا في باب نحر البدن قيامًا (^٤).\nوالرجل القائل: (وأحسبه) هو أبو قلابة والله أعلم. وعند الحميدي،\n_________\n(^١) \"العلل\" ١٢/ ٢١٢ - ٢١٣.\n(^٢) سيأتي برقم (١٥٤٨).\n(^٣) سيأتي برقم (١٥٥١).\n(^٤) سيأتي برقم (١٧١٤).","vol":"11","page":144},{"text":"وفي رواية عبد الوهاب، وعن أيوب: وأحسبه بات بها حَتَّى أصبح، يعني: المخرج عنه البخاري أيضًا في الحج والجهاد عن قتيبة حَدَّثَنَا عبد الوهاب به (^١).\nقال الحميدي: وفي رواية حماد بن زيد عن أيوب: وسمعتهم يصرخون بها جميعًا (^٢). وادعى المزي أن عند البخاري من حديث حماد عن أيوب: وأحسبه بات بها حَتَّى أصبح (^٣). ثم إنه خرج هذا الحديث ها هنا، وفي الجهاد في باب: الخروج بعد الظهر من حديث حماد، عن أيوب، وليس فيهما ما ذكره المزي.\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nهذا المبيت ليس هو من سنن الحج، وإنما هو من جهة الرفق بأمته؛ ليلحق به من تأخر عنه في السير، ويدركه من لم يمكنه الخروج معه.\nثانيها:\nقوله: (صلى بالمدينة أربعًا وبذي الحليفة ركعتين) يعني: العصر كما بينه في الحديث الآتي، وإنما قصر بها هنا؛ لأنه مسافر، وإن لم يبلغ إلى موضع المشقة منه. فإذا خرج عن مصره قصر.\nوفيه: أن سنة الإهلال أن يكون بعد صلاة، كذا في \"شرح ابن بطال\" (^٤). والحديث لا تعرض له لذلك، وكذا قال ابن التين.\n_________\n(^١) سيأتي برقم (٢٩٨٦) كتاب: الجهاد، باب: الارتداف في الغزو والحج.\n(^٢) \"الجمع بين الصحيحين\" ٢/ ٥٢٧.\n(^٣) \"تحفة الأشراف\" ١/ ٢٥٥ (٩٤٧).\n(^٤) \"شرح ابن بطال\" ٤/ ٢٢٠.","vol":"11","page":145},{"text":"قوله: (ثم بات بها حَتَّى أصبح بذي الحليفة، فلما ركب راحلته واستوت به أهل). ظاهره أنه أحرم إثر المكتوبة؛ لأنه إذا صلى الصبح لم يركع بعدها للإحرام؛ لأنه وقت كراهة.\nثالثها:\nقوله: (فلما ركب راحلته واستوت به أهل). يريد أن تستقل قائمة، وهذا هو الاستواء، والانبعاث أخذها في القيام، واستواؤها هو كمال القيام، كذا في ابن التين. والظاهر أن المراد بالانبعاث أخذها في\nالسير، وقد سلف ما فيه في باب الإهلال.","vol":"11","page":146},{"text":"<span data-type='title' id=toc-1221>٢٥ - باب رَفْعِ الصَّوْتِ بِالإِهْلَالِ</span>\n١٥٤٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: صَلَّى النَّبِيُّ - ﷺ - بِالمَدِينَةِ الظُّهْرَ أَرْبَعًا، وَالعَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، وَسَمِعْتُهُمْ يَصْرُخُونَ بِهِمَا جَمِيعًا. [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح: ٣/ ٤٠٨]\nذكر فيه حديث أنس السالف في الباب قبله وفي آخره: وَسَمِعْتُهُمْ يَصْرُخُونَ بِهِمَا جَمِيعًا.\nولا شك أن الإهلال رفع الصوت بالتلبية، ومنه استهلال المولود وهو صياحه إذا سقط من بطن أمه، ومنه قوله تعالى: ﴿وَمَا أُهِلَّ بِهِ لِغَيْرِ اللهِ﴾ [البقرة: ١٧٣] يعني: ما رفع فيه الصوت عند ذبحه للآلهة، وكل رافع صوته بشيء فهو يهل به، ومنه استهلال المطر والدمع، وهو صوت وقعه بالأرض.\nويقال: أهل القوم الهلال إذا رأوه، وأرى أن ذَلِكَ من الإهلال الذي هو الصوت؛ لأنه كان ترفع عن رؤيته الأصوات إما بدعاء أو غيره، ولما كانت من شعائر الحج أعلن بها كالأذان. وأوجب أهل\nالظاهر رفع الصوت بالإهلال.\nقال ابن حزم: يرفع الرجل والمرأة صوتهما بالإهلال ولابد، وهو فرض ولو مرة (^١).\nواستدل بحديث خلاد بن السائب عن أبيه مرفوعًا: \"جاءني جبريل فقال: يا محمد، مر أصحابك فليرفعوا أصواتهم بالتلبية\". وفي لفظ: \"فأمرني أن آمر أصحابي ومن معي أن يرفعوا أصواتهم بالتلبية\". قال:\n_________\n(^١) \"المحلى\" ٧/ ٩٣.","vol":"11","page":147},{"text":"وهذا أمر (^١).\nوالحديث أخرجه أصحاب السنن الأربعة، قال الترمذي: حديث حسن صحيح (^٢). وقال الحاكم؛ هذا إسناد صحيح (^٣). وصححه ابن حبان أيضًا (^٤).\nوقال ابن المنذر: ثابت. ولعبد الله بن وهب في \"مسنده\": بالإهلال والتلبية يريد أحدهما. زاد الكجي في \"سننه\": فإنها من شعائر الحج. وفي الترمذي والحاكم من حديث أبي بكر أن رسول الله - ﷺ - سُئِلَ: أي الأعمال أفضل؟ قال: \"العج والثج\". استغربه الترمذي وأعله بالانقطاع، وقال الحاكم: صحيح الإسناد (^٥).\nوالعج: رفع الصوت بالتلبية (^٦).\nوالثج: النحر (^٧).\n_________\n(^١) \"المحلى\" ٧/ ١٩٦.\n(^٢) \"سنن أبي داود\" (١٨١٤) كتاب: المناسك، باب: كيف التلبية، \"سنن الترمذي\" (٨٢٩) كتاب: الحج، باب: ما جاء في رفع الصوت بالتلبية، \"سنن النسائي\" ٥/ ١٦٢ كتاب: مناسك الحج، باب: رفع الصوت بالإهلال، \"سنن ابن ماجه\" (٢٩٢٣) كتاب: المناسك، باب: رفع الصوت بالتلبية.\n(^٣) \"المستدرك\" ١/ ٤٥٠ كتاب: الحج.\n(^٤) \"صحيح ابن حبان\" ٩/ ١١١ - ١١٢ (٣٨٠٢) كتاب: الحج، باب: الإحرام، وصححه الألباني في \"صحيح أبي داود\" (١٥٩٢).\n(^٥) \"سنن الترمذي\" (٨٢٧) كتاب: الحج، باب: ما جاء في فضل التلبية والنحر، \"المستدرك\" ١/ ٤٥٠ - ٤٥١ كتاب: المناسك، وصححه الألباني في \"صحيح الترمذي\" (٦٦١).\n(^٦) انظر: \"لسان العرب\" ٥/ ٢٨١٣.\n(^٧) انظر: \"الصحاح\" ١/ ٣٠٢، \"لسان العرب\" ١/ ٤٧٢.","vol":"11","page":148},{"text":"وقد صح في فضلهما من طريق سهل بن سعد (^١)، وَوَرَد من طريق عامر بن ربيعة وجابر.\nوفي ابن أبي شيبة، عن المطلب بن عبد الله قال: كان أصحاب رسول الله - ﷺ - يرفعون أصواتهم بالتلبية حَتَّى تبح أصواتهما (^٢).\nوقال أبو حازم: كان أصحاب رسول الله - ﷺ - لا يبلغون الروحاء حَتَّى تبح حلوقهم من التلبية. وقال عبد الله بن عمر: ارفعوا أصواتكم بالتلبية، ورفع أيضًا، وعن ابن الزبير مثله (^٣).\nقُلْتُ: وليكن الرفع بحيث لا يجهده، ولا يقطع صوته. وأرى ما وقع للصحابة للإكثار لا للرفع الجهيد.\nوالجماعة كلهم على خلاف ما قاله أهل الظاهر، وإنما هو مستحب.\nوكان ابن عباس يرفع صوته بها ويقول: هي قرينة الحج. وبه قال أبو حنيفة، والثوري، والشافعي (^٤).\nوعندنا أن التلبية المقترنة بالإحرام لا يجهر بها، صرح به الجويني من أصحابنا ثم قال: هذا في الرجل، أما المرأة فتخفض صوتها بحيث تقتصر على إسماع نفسها لما في الرفع من خشية الافتتان، وهو إجماع.\nفإن رفعت فالأصح عدم التحريم. والخنثى ملحق بها.\nواختلفت الرواية عن مالك فقال ابن القاسم: لا يرفع الصوت إلا في\n_________\n(^١) رواه الترمذي (٨٢٨)، وابن ماجه (٢٩٢٤).\n(^٢) \"المصنف\" ٣/ ٣٥٥ (١٥٠٥٣) كتاب: الحج، باب: من كان يرفع صوته بالتلبية.\n(^٣) \"مصنف ابن أبي شيبة\" ٣/ ٣٥٤ - ٣٥٥.\n(^٤) \"مختصر اختلاف العلماء\" ٢/ ١٠٣، \"تحفة الفقهاء\" ١/ ٤٠١، \"حاشية ابن عابدين\" ٢/ ٤٨٤، \"مختصر المزني\" ٢/ ٦٣، \"المهذب\" ٢/ ٧٠٣، \"نهاية المحتاج\" ٣/ ٢٧٣.","vol":"11","page":149},{"text":"المسجد الحرام، ومسجد منى (^١)، زاد في \"الموطأ\": ولا يرفع صوته في مساجد جماعات (^٢).\nوروى ابن حزم عنه الكراهة (^٣). وروى ابن نافع عنه أنه يرفع صوته في المساجد التي بين مكة والمدينة.\nواحتج إسماعيل للقولين فقال: وجه الأول أن مساجد الجماعات إنما بنيت للصلاة خاصة، فَكُرِه رفع الصوت فيها، وليس كذلك المسجد الحرام، ومسجد منى؛ لأن المسجد الحرام جعل للحاج وغيره. وكان الملبي إنما يقصد إليه، فكان له فيه من الخصوص ما ليس في غيره. ومسجد منى هو للحاج خاصة.\nووجه الثاني أن المساجد التي بين مكة والمدينة إنما جعلت للمجتازين، وأكثرهم محرمون، فهم من النحو الذي وصفنا، وما أسلفناه من الإجماع في حق المرأة، وهو ما حكاه ابن بطال (^٤)\nويعضده ما رواه ابن أبي شيبة عن ابن عباس: لا ترفع المرأة صوتها بالتلبية. وعن إبراهيم وعطاء كذلك. وعن ابن عمر: ليس على النساء أن يرفعن أصواتهن بالتلبية. وعن معاوية أنه سمع تلبية عائشة (^٥).\nوعن إبراهيم بن نافع قال: قدمت امرأة أعجمية فخرجت مع الناس ولم تهل، إلا أنها كانت تذكر الله. فقال عطاء: لا يجزئها (^٦).\n_________\n(^١) \"المنتقى\" ٢/ ٢١١، \"الاستذكار\" ١١/ ١٢٠.\n(^٢) \"الموطأ\" ص ٢٢١.\n(^٣) \"المحلى\" ٧/ ٩٤.\n(^٤) \"شرح ابن بطال\" ٤/ ٢٢١.\n(^٥) \"المصنف\" ٣/ ٣١٣ (١٤٦٥٩ - ١٤٦٦٤).\n(^٦) رواه ابن أبي شيبة ٣/ ٣٩٦ (١٥٤٧٨) باب: في الأعجمي يحج ولا يسمي شيئًا، وابن حزم في \"المحلى\" ٧/ ٩٤.","vol":"11","page":150},{"text":"قال ابن المنذر في \"إشرافه\": وروينا عن ميمونة أم المؤمنين أنها كانت تجهر بها وأما حديث زينب الأحمسية أن رسول الله - ﷺ - قال لها في امرأة حجت معها مصمتة: \"قولي لها تكلم فإنه لا حج لمن لم يتكلم\" فلا تعرض فيه للتلبية.\nقال ابن القطان: وليس هو خبر، إنما هو أثر عن الصديق، ومع ذَلِكَ ففيه مجهولان (^١).\nوأما قوله: (يصرخون بهما جميعًا) فقد يستدل به على أنه - ﵇ - كان قارنًا.\nوقال المهلب: إنما سمع أنس من قرن خاصة؛ لثبوت الإفراد. وليس في حديثه أنه سمع رسول الله - ﷺ - يصرخ بهما. وإنما أخبر بذلك عن قوم فعلوه، وقد يمكن أن يسمع قومًا يصرخون بحج، وقومًا يصرخون بعمرة.\nوقد روى أنس عن رسول الله - ﷺ - ما يرد روايته هذِه، وهو قوله: \"لولا أن معي الهدي لأحللت\" كما سيأتي بعد (^٢).\nوفيه رد قول أهل الظاهر في إجازتهم تقصير الصلاة في مقدار ما بين المدينة وذي الحليفة (^٣)، وفي أقل من ذَلِكَ؛ لأنه - ﵇ - إنما قصر بها؛ لأنه كان خارجًا إلى مكة، فكذلك قصره بها بدليل قوله: (وسمعتهم يصرخون بهما جميعًا) يعني: بالحج والعمرة. وبين ذي الحليفة وبين المدينة ستة\nأميال.\n_________\n(^١) \"بيان الوهم والإيهام في كتاب الأحكام\" ٢/ ٢٧٢ - ٢٧٥.\n(^٢) سيأتي برقم (١٥٥٨) باب: من أهلَّ في زمن النبي، ومسلم (١٢٥٠) باب: إهلال النبي.\n(^٣) \"المحلى\" ٥/ ٢٠.","vol":"11","page":151},{"text":"فائدة:\nقام الإجماع على مشروعية التلبية، ثم فيها ثلاثة مذاهب:\nأحدها أنها سنة، قاله الشافعي، والحسن بن حي.\nثانيها: أنها واجبة يجب بتركها دم. قاله أصحاب مالك (^١)؛ لأنها نسك، ومن ترك نسكًا أراق دمًا. وقال بعضهم: هي كالأول. حكاه ابن التين.\nثالثها: أنها من شروط الإحرام، لا يصح إلا بها، قاله الثوري، وأبو حنيفة. قال أبو حنيفة: لا يكون محرمًا حَتَّى يلبي أو يذكر، ويسوق هديه (^٢). قالا: كالتكبير للصلاة (^٣)؛ لأن ابن عباس قال:\n﴿فَمَنْ فَرَضَ فِيهِنَّ الحَجَّ﴾ [البقرة: ١٩٧] قال: الإهلال (^٤). وعن عطاء، وعكرمة، وطاوس: هو التلبية (^٥).\nوعندنا قول أنه لا ينعقد إلا بها، لكن يقوم مقامها سوق الهدي، والتقليد، والتوجه معه. وحكي في الوجوب دون الاشتراط، فعليه دم إذا ترك. وقيل: لا بد من التلبية مع النية، وظاهره اشتراط المقارنة.\n_________\n(^١) \"المنتقى\" ٢/ ٢٠٧.\n(^٢) انظر \"المبسوط\" ٤/ ١٨٧ - ١٨٨، و\"المدونة\" ١/ ٢٩٥، و\"النوادر والزيادات\" ٢/ ٣٣٠ - ٣٣٣، و\"الأم\" ٢/ ١٣٢ - ١٣٣، و\"المغني\" ٥/ ١٠٠ - ١٠١.\n(^٣) انظر: \"الأصل\" ٢/ ٥٥٠، \"البناية\" ٤/ ٦٦، \"المنتقى\" ٢/ ٢٠٧، \"التفريع\" ١/ ٣٢٢، \"النوادر والزيادات\" ٢/ ٣٣٤، \"الأم\" ٢/ ١٣٢، \"المجموع\" ٧/ ٢٣٧، \"مغني المحتاج\" ٣/ ٢٦٩.\n(^٤) عزاه السيوطي في \"الدر المنثور\" لابن المنذر ١/ ٣٩٤.\n(^٥) رواه الطبري في \"تفسيره\" ٢/ ٢٧١ - ٢٧٢ (٣٥٥٨، ٣٥٦٤)، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦ (١٨٢١).","vol":"11","page":152},{"text":"وقول ابن الجلاب: إنها في الحج مسنونة غير مفروضة يريد أنها ليست من أركان الحج. واختلف إذا لبى حين أحرم ثم تركها فالمعروف من مذهب مالك أنه لا شيء عليه، وقيل: عليه دم، قاله ابن التين.","vol":"11","page":153},{"text":"<span data-type='title' id=toc-1222>٢٦ - باب التَّلْبِيَةِ</span>\n١٥٤٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ تَلْبِيَةَ رَسُولِ اللهِ - ﷺ -: \"لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الحَمْدَ وَالنِّعْمَةَ لَكَ وَالمُلْكَ، لَا شَرِيكَ لَكَ\". [انظر: ١٥٤٠ - مسلم: ١١٨٤ - فتح: ٣/ ٤٠٨]\n\n١٥٥٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عُمَارَةَ، عَنْ أَبِي عَطِيَّةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: إِنِّي لأَعْلَمُ كَيْفَ كَانَ النَّبِيُّ - ﷺ - يُلَبِّي: \"لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الحَمْدَ وَالنِّعْمَةَ لَكَ\". تَابَعَهُ أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ.\nوَقَالَ شُعْبَةُ: أَخْبَرَنَا سُلَيْمَانُ، سَمِعْتُ خَيْثَمَةَ، عَنْ أَبِي عَطِيَّةَ، سَمِعْتُ عَائِشَةَ ﵂. [فتح: ٣/ ٤٠٨]\nذكر فيه حديث مَالِك، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ أَنَّ تَلْبِيَةَ رَسُولِ اللهِ - ﷺ -: \"لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الحَمْدَ وَالنِّعْمَةَ لَكَ وَالمُلْكَ، لَا شَرِيكَ لَكَ\".\nوحديث سُفْيَان، عَنِ الأَعْمَشِ، عَنْ عُمَارَةَ، عَنْ أَبِي عَطِيَّةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: إِنِّي لأَعْلَمُ كَيْفَ كَانَ النَّبِيُّ - ﷺ - يُلَبِّي: \"لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الحَمْدَ وَالنِّعْمَةَ لَكَ\". تَابَعَهُ أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ.\nوَقَالَ شُعْبَةُ: أَنَا سُلَيْمَانُ، سَمِعْتُ خَيْثَمَةَ، عَنْ أَبِي عَطِيَّةَ، سَمِعْتُ عَائِشَةَ.","vol":"11","page":154},{"text":"الشرح:\nحديث ابن عمر أخرجه مسلم والأربعة (^١)، وحديث عائشة من أفراده، زاد مسلم في الأول: وكان ابن عمر يزيد مع هذا لبيك وسعديك، والخير بيديك لبيك، والرغباء إليك، والعمل.\nوله: وكان ابن عمر يقول: كان عمر يهل بإهلال رسول الله - ﷺ - من\nهؤلاء الكلمات، ويقول: لبيك اللهم لبيك، لبيك وسعديك، والخير في يديك لبيك. إلى آخره (^٢).\nوفي \"مسند ابن وهب\": وكان ابن عمر يزيد: لبيك لبيك لبيك، وسعديك (^٣)، وكذا ذكرها أبو قرة. زاد الدارمى بعد والعمل: لبيك لبيك (^٤).\nوأخرجه النسائي من حديث ابن مسعود إلى قوله: إن الحمد والنعمة لك (^٥).\nوكذا هو عن جابر عند مسلم (^٦).\nزاد أبو داود بسند مسلم: والناس يزيدون: ذا المعارج، ونحوه من الكلام، والنبي - ﷺ - يسمع فلا يقول لهم شيئًا (^٧).\n_________\n(^١) مسلم (١١٨٤/ ١٩)، أبو داود (١٨١٢)، الترمذي (٨٢٥ - ٨٢٦)، النسائي ٥/ ١٦٠، ابن ماجه (٢٩١٨).\n(^٢) مسلم (١١٨٤/ ٢١).\n(^٣) رواه أبو داود (١٨١٢).\n(^٤) \"مسند الدارمي\" ٢/ ١١٤٠ - ١١٤١ (١٨٤٩).\n(^٥) \"سنن النسائي\" ٥/ ١٦١.\n(^٦) مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.\n(^٧) \"سنن أبي داود\" (١٨١٣) وصححه الألباني في: \"صحيح أبي داود\" (١٥٩١).","vol":"11","page":155},{"text":"ولأحمد: أن سعدًا سمع رجلًا يقول: لبيك ذا المعارج، فقال: إنه لذو المعارج، ولكنا كنا مع رسول الله - ﷺ - لا نقول ذَلِكَ (^١)؛ لأن هذا إخبار عن نفسه. وللحاكم من حديث أبي هريرة: \"لبيك إله الحق\". ثم صححه على شرط الشيخين (^٢).\nوأصل التلبية الاقتداء بإبراهيم - ﷺ - حين قال له تعالى: ﴿وَأَذِّنْ فِي النَّاسِ بِالحَجِّ﴾ [الحج: ٢٧].\nوأصلها إما من ألب بالمكان: إذا أقام به، أو من الإجابة، أو من اللب، وهو الخالص، أو المحبة، أقوال إجابة لإبراهيم لما دعا الناس إلى الحج على أبي قبيس، أو على حجر المقام، أو ثنية كداء.\nوقال ابن حزم: لا علة لها إلا ﴿لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا﴾ (^٣) [الملك: ٢] و(إن الحمد) بكسر الهمزة على المختار على الاستئناف (^٤).\nقال ابن التين: وكذا هو في البخاري، والوجهان في \"الموطأ\"، ويجوز فتحها على معنى: لأن، والمشهور: نصب النعمة، ويجوز رفعها على الابتداء وحذف الخبر، وإن شئت جعلت خبر إن محذوفًا تقديره: إن الحمد لك والنعمة مستقرة لك. والرغباء: -ممدود مفتوح، ومقصور بفتح الراء وضمها-: اتساع الإرادة.\nوقوله: والعمل أي: إليك القصد به؛ لتجازي عليه. ويحتمل: والعمل لك.\n_________\n(^١) \"المسند\" ١/ ١٧٢.\n(^٢) \"المستدرك\" ١/ ٤٤٩ - ٤٥٠.\n(^٣) ورد بهامش الأصل ما نصه: نقل الزمخشري في آخر تفسير سورة يس أن الشافعية أخطأ والصحيح عن وأن أبا حنيفة كسر وما قاله الشيخ قاله النووي أن الكسر أصح وأشهر.\n(^٤) \"المحلى\" ٧/ ١٣٥.","vol":"11","page":156},{"text":"وقوله: والخير بيديك. هو من باب حسن المخاطبة.\nوقوله: (إن تلبية رسول الله - ﷺ - كذا). أي: التي كان يواظب عليها.\nقال الشافعي وأصحابنا: يستحب أن لا يزاد عليها، بل يكررها ثلاثًا نسقًا، وأن يقف وقفة لطيفة عند قوله: والملك، وقيل: تكره الزيادة، حكاه في \"البيان\"، وهو غلط فقد صح: لبيك إله الحق. كما تقدم (^١).\nوعند الحنفية: ينبغي ألا يخل بشيء من هذه الكلمات، وإن زاد فحسن. وعند بعضهم: وإن نقص أجزأه ولا يضره، وهي مرة شرط وما زاد فسنة (^٢).\nقال أبو عمر: أجمع العلماء على القول بهذِه التلبية، واختلفوا في الزيادة فيها. فقال مالك: أكره الزيادة على تلبية رسول الله - ﷺ -، وهو قول الشافعي، وقد روي عن مالك أنه لا بأس أن يزاد فيها ما كان ابن عمر يزيده. وقال الثوري، وأبو حنيفة، وأصحابه، وأحمد، وأبو ثور: لا بأس بالزيادة؛ عملًا بزيادة ابن عمر، وحديث جابر السالف.\nوكان عمر يقول بعدها: لبيك ذا النعماء والفضل والثناء الحسن، لبيك مرهوبًا منك، ومرغوبًا إليك (^٣).\nوكان أنس يقول: لبيك حقًا حقا، تعبدًا ورقا، وروي رفعه (^٤).\n_________\n(^١) \"الأم\" ٢/ ١٣٢، \"البيان\" ٤/ ١٤٢، \"روضة الطالبين\" ٣/ ٧٤.\n(^٢) \"المبسوط\" ٢/ ١٨٧، \"الفتاوى التاتارخانية\" ٢/ ٤٤٢.\n(^٣) رواه ابن أبي شيبة ٣/ ١٩٨ (١٣٤٧٠) كتاب: الحج، باب: في التلبية كيف هي؟.\n(^٤) \"الاستذكار\" ١١/ ٩٠ وحديث أنس المرفوع رواه الخطيب البغدادي في \"تاريخ بغداد\" ١٤/ ٢١٥ - ٢١٦، وحديثه الموقوف عزاه ابن حجر في \"تلخيص الحبير\" ٢/ ٢٤٠ إلى البزار [كشف الأستار ٢/ ١٣]، والدارقطني في \"علله\" [١٢/ ٣].","vol":"11","page":157},{"text":"ويستحب للمحرم، وإن كان جنبًا أو حائضًا؛ لقوله - ﵇ - لعائشة: \"اصنعي كما يصنع الحاج، غير أن لا تطوفي بالبيت\" (^١).\nونقل ابن القصار عن الشافعي: الاقتصار على تلبية سيدنا رسول الله - ﷺ - إلا أن يزيد عليها ثنتين: لبيك إله الحق؛ لأن أبا هريرة رواه عن رسول الله - ﷺ -.\nوالثاني: أن يقول إذا رأى شيئًا فأعجبه: إن العيش عيش الآخرة.\nكما فعل - ﵇ - حين رأى الناس يزدحمون في الطواف (^٢).\nقُلْتُ: لا، بل بعرفة (^٣)، لما أعجبه ما رأى، وإذا زاد هذين كان كمن اقتصر على تلبية رسول الله - ﷺ -. واحتج بأثر سعد السالف (^٤)، وحكاه ابن التين أيضًا عن الشافعي (^٥).\n_________\n(^١) سبق برقم (١٢٩٤) كتاب: الحج، باب: الأمر بالنفساء إذا نفس بلفظ: \"فاقضي ما يقضي الحاج\".\n(^٢) رواه البيهقي في \"السنن\" ٥/ ٤٥ من حديث الأعرج عن مجاهد.\n(^٣) من قول ابن جريج.\n(^٤) \"مسند أحمد\" ١/ ١٧٢.\n(^٥) ورد بهامش الأصل ما نصه: ثم بلغ في الرابع بعد العشرين، كتبه مؤلفه.","vol":"11","page":158},{"text":"<span data-type='title' id=toc-1223>٢٧ - باب التَّسبِيحِ وَالتَّحْمِيدِ وَالتَّكبِيِر قَبْلَ الِإهْلَالِ عِنْدَ الرُّكُوبِ عَلَى الدَّابَّةِ</span>\n١٥٥١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: صَلُّى رَسُولُ اللهِ - ﷺ - وَنَحْنُ مَعَهُ بِالَمْدِينَةِ الظُّهْرَ أَرْبَعَا، وَالعَصْرَ بِذِي الحلَيْفَةِ رَكْعَتَيْنِ، ثُمَّ بَاتَ بِهَا حَتَّى أَصْبَحَ، ثُمَّ رَكِبَ حَتَّى اسْتَوَتْ بِهِ عَلَى البَيْدَاءِ، حَمِدَ اللهَ وَسَبَّحَ وَكَبَّر، ثمَّ أَهَلَّ بِحَجِّ وعُمْرَةٍ، وَأَهَلَّ النَّاسُ بِهِمَا، فَلَمَّا قَدِمْنَا أَمَرَ النَّاسَ فَحَلُّوا، حَتَّى كَانَ يَوْمُ التَّرْوِيَةِ أَهَلُّوا بِالَحْجِّ، قَالَ: وَنَحَرَ النَّبِيُّ - ﷺ - بَدَنَاتٍ بِيَدِهِ قِيَامًا، وَذَبَحَ رَسُول اللهِ - ﷺ - بِالَمْدِينَةِ كَبْشَيْنِ أَمْلَحَيْنِ. قَالَ أبو عَبْدِ اللهِ: قَالَ بَعْضُهُمْ: هذا عَنْ أَيُّوبَ، عَنْ رَجُلٍ، عَنْ أَنَسٍ. [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح: ٣/ ٤١١]\nذكر فيه حديث أنس مطولًا وقد أسلفناه قريبًا في باب: من بات بذي الحليفة ببيان متابعته أيضًا (^١). وغرض البخاري بهذِه الترجمة -والله أعلم- الرد على أبي حنيفة في قوله: أن من سبح أو كبر أو هلل أجزأه من إهلاله، فأثبت البخاري أن التسبيح والتحميد منه، إنما كان قبل الإهلال؛ لقوله في الحديث بعد أن سبح وكبر: (ثم أهل بحج وعمرة).\nويمكن أن يكون فعل تحميده وتكبيره عند ركوبه، أخذًا بقوله تعالى: ﴿ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ﴾ [الزخرف: ١٣]، ويمكن أن يكون يعلمنا منه جواز الذكر والدعاء مع الإهلال وأن الزيادة عليه مستحبة بخلاف ما سلف، نبه عليه ابن بطال (^٢).\n_________\n(^١) برقم (١٥٤٦).\n(^٢) \"شرح ابن بطال\" ٤/ ٢٢٥.","vol":"11","page":159},{"text":"وقوله: (ثم أهل بحج وعمرة، وأهل الناس بهما). قد رد عليه ابن عمر هذا القول، وقال: كان أنس حينئذ يدخل على النساء وهن منكشفات، ينسب إليه الصغر وقلة الضبط، حَتَّى نسب إلى رسول الله\n- ﷺ - الإهلال بالقران، وفيه نظر ستعلمه في الباب بعده.\nقال ابن بطال: ومما يدل على قلة ضبط أنس للقصة قوله في الحديث: (فلما قدمنا أمر النبي - ﷺ - الناس فحلوا، حَتَّى كان يوم التروية أهلوا بالحج)، وهذا لا معنى له، ولا يفهم إن كان النبي وأصحابه قارنين كما زعم أنس؛ لأن الأمة متفقة على أن القارن لا يجوز له الإحلال حَتَّى يفرغ من عمل الحج كله، كان معه الهدي أو لم يكن، فلذلك أنكر عليه ابن عمر، وإنما حل من كان أفرد الحج وفسخه في عمرة ثم تمتع (^١).\nوقال ابن التين: إن صح فمعناه: أباح النبي - ﷺ - أن يهل غيره بحج وعمرة، فتكون الإباحة هنا بمعنى الفعل كما يقال: كتب رسول الله - ﷺ - (^٢)، وقتل العرنين (^٣)، ونزح عثمان البئر (^٤). وعلله البخاري بأنه عن أيوب، عن رجل، عن أنس، فأعله؛ لجهالة الرجل: قُلْتُ: لكنه أبو قلابة فيما يظهر.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٢٦.\n(^٢) من ذلك ما سلف برقج (٦٥) عن أنس، ومنه أيضًا ما سيأتي برقم (٧١٩٢)، ورواه مسلم (١٦٦٩)، ومنه ما رواه مسلم (١٥٠٧).\nومن المعروف أن النبي - ﷺ - كان لا يقرأ ولا يكتب وإنما كان يكتب له.\n(^٣) راجع ما سلف برقم (٢٣٣)، ورواه مسلم (٥٢٤).\n(^٤) انظر ما سيأتي برقم (٥٨٧٩).","vol":"11","page":160},{"text":"وقوله: (ونحر النبي - ﷺ - بيده بدنات قيامًا) هذِه السنة في نحر الإبل قائمة؛ لأنه أمكن لنحرها؛ لأنه يطعن في لبتها وتكون معقولة اليد اليسرى. وحكى ابن التين عن مالك -فيما رواه محمد عنه- أن الشأن أن ينحر البدن قائمة، قد عقل يدها بالحبل، وقاله ابن حبيب وهو تفسير قوله تعالى: ﴿صَوَافَّ﴾ [الحج: ٣٦]، قال: وروى أيضًا محمد عن مالك: لا يعقلها إلا من خاف أن يضعف عنها (^١).\nوالأفضل أن يتولى ذبحها بنفسه كما فعل - ﷺ -، قال ابن التين: وفي غير هذا الموضع أنها كانت سبعين بدنة. وفي \"الموطأ\" عن علي أنه - ﵇ - نحر بعض هديه، ونحر بعضه غيره (^٢).\nوروي أن عليًّا نحر باقيها، وفي الجمع بين هذِه الأحاديث الثلاثة تكلف.\nقُلْتُ: لا تكلف ولله الحمد، فقد أهدى مائة بدنة فنحر ثلاثًا وستين بيده، كل واحدة عن سنة من عمره، وفيه إشارة إلى قدر عمره، وأعطى عليًّا فنحر الباقي؛ ليبين الجواز فيه.\nوقوله: (ذبح بالمدينة كبشين أملحين) جاء في رواية أخرى: ذبح أحدهما عن أهل بيته، والآخر عمن لم يضحِّ من أمته، والأملح: الأغبر، وهو الذي فيه سواد وبياض.\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٤٨.\n(^٢) \"الموطأ\" ص ٢٥٦ (١٩٠).","vol":"11","page":161},{"text":"<span data-type='title' id=toc-1224>٢٨ - باب مَنْ أَهَلَّ حِيَن اسْتَوَتْ بِهِ رَاحِلَتُهُ قَائِمَةً</span>\n١٥٥٢ - حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا ابن جُرَيْجٍ قَالَ: أَخْبَرَنِي صَالِحُ بْنُ يسَانَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ ﵄ قَالَ: أَهَلَّ النَّبِيُّ - ﷺ - حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ قَائِمَةً. [انظر: ١٦٦ - مسلم: ١١٨٧ - فتح: ٣/ ٤١٢]\nذكر فيه حديث ابن عمر وقد سلف في باب: الإهلال عند مسجد ذي الحليفة فراجعه (^١).\nقال الطبري: جعل الله ذا الحليفة ميقاتًا للمدني، وللمار به من سائر الناس فسواء في جواز الإحرام منه من أي مكان من المسجد أو فنائه، بعد ما استقلت به راحلته أو قبل أن تنهض به قائمة بعدما علا على شرف البيداء أو قبل ما لم يجاوز ذا الحليفة، إذ كل ذَلِكَ قد روي عن رسول الله - ﷺ - أنه فعله، وليس شيء من ذَلِكَ بخلاف لغيره، وقد يمكن أن يفعل ذَلِكَ كله - ﵇ - في عمرته التي اعتمر؛ إذ ذَلِكَ كله ميقات، ويمكن أن يكون ذَلِكَ على ما قاله ابن عباس كما سلف عنه.\n_________\n(^١) برقم (١٥٤١) كتاب: الحج.","vol":"11","page":162},{"text":"<span data-type='title' id=toc-1225>٢٩ - باب الإِهْلَالِ مُسْتَقْبِلَ القِبْلَةِ</span>\n١٥٥٣ - وَقَالَ أَبُو مَعْمَرٍ: حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ قَالَ: كَانَ ابْنُ عُمَرَ ﵄ إِذَا صَلَّى بِالغَدَاةِ بِذِي الحُلَيْفَةِ أَمَرَ بِرَاحِلَتِهِ فَرُحِلَتْ ثُمَّ رَكِبَ، فَإِذَا اسْتَوَتْ بِهِ اسْتَقْبَلَ القِبْلَةَ قَائِمًا، ثُمَّ يُلَبِّي حَتَّى يَبْلُغَ المَحْرَمَ، ثُمَّ يُمْسِكُ حَتَّى إِذَا جَاءَ ذَا طُوًى بَاتَ بِهِ حَتَّى يُصْبِحَ، فَإِذَا صَلَّى الغَدَاةَ اغْتَسَلَ، وَزَعَمَ أَنَّ رَسُولَ اللهِ - ﷺ - فَعَلَ ذَلِكَ. تَابَعَهُ إِسْمَاعِيلُ، عَنْ أَيُّوبَ فِي الغَسْلِ.\n\n١٥٥٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ أَبُو الرَّبِيعِ، حَدَّثَنَا فُلَيْحٌ، عَنْ نَافِعٍ قَالَ: كَانَ ابْنُ عُمَرَ ﵄ إِذَا أَرَادَ الخُرُوجَ إِلَى مَكَّةَ ادَّهَنَ بِدُهْنٍ لَيْسَ لَهُ رَائِحَةٌ طَيِّبَةٌ، ثُمَّ يَأْتِي مَسْجِدَ الحُلَيْفَةِ فَيُصَلِّي ثُمَّ يَرْكَبُ، وَإِذَا اسْتَوَتْ بِهِ رَاحِلَتُهُ قَائِمَةً أَحْرَمَ، ثُمَّ قَالَ: هَكَذَا رَأَيْتُ النَّبِيَّ - ﷺ - يَفْعَلُ.\nسلف أيضًا حديثه المعلق والمسند هناك (^١).\nوالتعليق الذي علقه عن شيخه أبي معمر - عبد الله بن عمرو بن أبي الحجاج المنقري المقعد- ثنا عبد الوارث، ثنا أيوب، عن نافع، فذكره.\nوصله أبو نعيم في \"مستخرجه\": حَدَّثَنَا إسحاق بن حمزة، حدثني أبو القاسم بن عبد الكريم، ثنا عباس الدوري، ثنا أبو معمر، فذكره.\nووصله أيضًا ابن خزيمة في \"صحيحه\"، حَدَّثَنَا عبد الوارث بن عبد الصمد، ثنا أبي عن أبيه، عن أيوب فذكره (^٢).\n_________\n(^١) برقم (٤٩١) كتاب: الصلاة، باب: المساجد التي على طرق المدينة والمواقع.\n(^٢) \"صحيح ابن خزيمة\" ٤/ ١٦٩ (٢٦١٤) كتاب: المناسك، باب: استحباب الاستقبال بالراحلة.","vol":"11","page":163},{"text":"ووصله الإسماعيلي أيضًا من طريق ابن خزيمة: حَدَّثَني محمد بن أبي حامد النيسابوري، أنا ابن خزيمة. والبيهقي عن أبي عبد الله، عن أبي أحمد الحاكم، عن أبي بكر بن خزيمة.\nوأخرجه مسلم، عن أبي الربيع، عن حماد، عن أيوب (^١).\nوقوله: (تابعه إسماعيل، عن أيوب في الغسل)، أسنده في باب: الاغتسال عند دخول مكة: حَدَّثَنَا يعقوب بن إبراهيم، ثنا ابن علية، ثنا أيوب، فذكره كما سيأتي (^٢).\nولما ذكر الحاكم حديث ابن عباس: اغتسل رسول الله - ﷺ -، ثم لبس ثيابه فلما أتى ذا الحليفة صلى ركعتين، ثم قعد على بعيره، فلما استوى به على البيداء أحرم بالحج، وقال: صحيح الإسناد، قال: وله شاهد على شرطهما عن ابن عمر: من السنة أن يغتسل إذا أراد أن يحرم،\nوإذا أراد أن يدخل مكة (^٣).\nوأما حديثه الثاني المسند فليس فيه استقبال القبلة عند الإهلال، نعم هو في الأول، وإنما استقبلها لاستقبال دعوة إبراهيم بمكة، فلذلك يلبي الداعي أبدًا بعد أن يستقبل بالوجه؛ لأنه لا يصلح أن يولي المجيب ظهره من يدعوه ثم يلبيه، بل يستقبله بالتلبية في موضعه الذي دعا منه، ويلبيه إذا ركب راحلته أراد به إجابة ﴿وَعَلَى كُلِّ ضَامِرٍ﴾ [الحج: ٢٧].\nوقوله: (فرحلت) هو مخفف الحاء، لأنه ثلاثي.\nوقوله: (ثم يلبي حَتَّى يبلغ الحرم) معلوم من مذهبه أنه كان لا يلبي\n_________\n(^١) \"صحيح مسلم\" (١٢٥٩) كتاب: الحج، باب: استحباب المبيت بذي طوى.\n(^٢) برقم (١٥٧٣) كتاب: الحج، باب: الاغتسال عند دخول مكة.\n(^٣) \"المستدرك\" ١/ ٤٤٧ كتاب: المناسك.","vol":"11","page":164},{"text":"في طوافه، وقد كرهها مالك فيه، كذا نقله عن ابن عمر ابن بطال (^١)، وفيه نظر يأتي.\nقال ابن عيينة: ما رأيت أحدًا يقتدى به يلبي حول البيت إلا عطاء بن السائب، وسيأتي من أجازه ومن كرهه في باب: الاغتسال عند دخول مكة (^٢)، إن شاء الله. وإنما كان يدهن بغير الطيب؛ ليمنع بذلك القمل والدواب.\nوقوله: (كان ابن عمر إذا صلى الغداة -يعني: الصبح- بذي الحليفة أمر براحلته فرحلت ثم ركب، فإذا استوت به استقبل القبلة قائمًا ثم يلبي). قال الداودي: يحتمل أن يكون في الكلام تقديم وتأخير، أي: يأمر بها ثم يصلي، ثم يركب، وإن كان هذا محفوظًا فلقرب ذَلِكَ من الصلاة وإنما قال ذَلِكَ لما سلف عن بعضهم أنه يستحب الإحرام عقب الصلاة.\nوفيه؛ استقبال القبلة عند إلاهلال؛ لأنها أشرف الجهات.\nوقوله: (قائمًا) يعني: إذا وقفت به راحلته. ومبيت ابن عمر بذي طوى للاتباع كما سيأتي، وهو ربض من أرباض مكة، وطاؤه مثلثة مع الصرف وعدمه والمد أيضًا، قال البكري: واد بمكة (^٣)، وعند السهيلي في أسفلها (^٤).\nوذو طواء ممدود موضع بطريق الطائف، وقيل وادٍ. ودخول مكة نهارًا أفضل. وقيل: الليل والنهار سواء، فقد دخلها - ﵇ - في عمرة\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٢٧ - ٢٢٨.\n(^٢) انظر شرح حديث (١٥٧٣).\n(^٣) \"معجم ما استعجم\" ٣/ ٨٩٦.\n(^٤) \"الروض الأنف\" ٢/ ٢٢٧.","vol":"11","page":165},{"text":"الجعرانة ليلا (^١)، وهو المذكور في \"الهداية\" (^٢).\nوهذا الغسل لدخول مكة سنة، فإن عجز عنه تيمم يستوي فيه الحائض، والنفساء والصبي.\nوقد أسلفنا كلام ابن حزم فيه، قال: لا يلزم الغسل فرضًا في الحج إلا المرأة تهل بعمرة تريد التمتع فتحيض قبل الطواف بالبيت، فهذِه تغتسل ولابد، والمرأة تلد قبل أن تهل بعمرة أو بالقران، ففرض\nعليها أن تغتسل وتهل (^٣).\nوقال في الطهارة: الحيض والنفاس شيء واحد، وحكم واحد فأيتهما أرادت الحج أو العمرة ففرض عليها أن تغتسل (^٤).\nقال صاحب \"الاستذكار\": ولا أعلم أحدًا من المتقدمين أوجبه -يعني: الغسل للإحرام- إلا الحسن، وقد روي عن عكرمة إيجابه كقول أهل الظاهر، وروي عنه أن الوضوء يكفي منه، وهو سنة مؤكدة عند مالك وأصحابه ولا يرخصون في تركه إلا من عذر. وعن عبد الملك وهو لازم، إلا أنه ليس في تركه ناسيًا ولا عامدًا دم ولا فدية.\nوقال ابن خويز منداد (^٥): هو عند مالك آكد من غسل الجمعة. وقال\n_________\n(^١) رواه الترمذي (٩٣٥).\n(^٢) \"الهداية\" ١/ ١٥١.\n(^٣) \"المحلى\" ٧/ ١٦٨.\n(^٤) \"السابق\" ٢/ ٢٦.\n(^٥) هو محمد بن أحمد بن عبد الله، وقيل: علي، بدل: عبد الله، الفقيه، أبو بكر بن خويز منداد المالكي، صاحب أبي بكر الأبهري، من كبار المالكية العراقيين. صنف كتابًا كبيرًا في الخلاف، وآخر في أصول الفقه، وكتاب \"أحكام القرآن\".\nانظر تمام ترجمته في \"تاريخ الإسلام\" ٢٧/ ٢١٧، \"الوافي بالوفيات\" ٢/ ٥٢ (٣٣٧).","vol":"11","page":166},{"text":"أبو حنيفة، والثوري، والأوزاعي: يجزئه الوضوء، وهو قول إبراهيم، وهذا أول اغتسال الحج بعد الإحرام، وبعده الوقوف بعرفة ومزدلفة غداة النحر وأيام التشريق للرمي، واستحبه الشافعي في القديم في الطواف (^١).\nوقوله: (حَتَّى يبلغ الحرم، ثم يمسك حَتَّى إذا جاء ذا طوى بات به) أي: يتابع إهلاله في أكثر أوقاته إلى أن يبلغه.\nوقوله: (ثم يمسك) قال ابن التين: لعل معناه أنه محرم بعمرة؛ لأن الحاج لا يمسك حينئذ. وروي عن مالك يمسك حينئذ.\nوقوله: (ادهن بدهن ليس له رائحة طيبة، ثم رفعه إلى رسول الله - ﷺ -) قال ابن التين: يحتمل أن يعيد ذَلِكَ للاستواء على الراحلة أو يكون أراد به تطيبًا، ولم يعن بما لا رائحة له؛ لأن عائشة طيبته للإهلال بأطيب الطيب المسك.\nويحتمل أن يكون - ﵇ - فعل ذَلِكَ بعد أن تطيب بالمسك، فلم يره ابن عمر حين تطيب به.\nفائدة:\nفي \"سنن سعيد بن منصور\": حَدَّثَنَا جرير عن مغيرة قال: ذكر عند إبراهيم إذا قدم الحاج أمسك عن التلبية مادام يطوف بالبيت. وقال إبراهيم: لا، بل يلبي قبل الطواف، وفي الطواف، وبعد الطوف،\nولا يقطعها حَتَّى يرمي الجمرة (^٢).\n_________\n(^١) \"الاستذكار\" ١١/ ١٢. وانظر \"الهداية\" ١/ ١٤٨، \"المبسوط\" ٤/ ٣، \"البيان\" ٤/ ١٢٠.\n(^٢) ذكره ابن حزم في \"المحلى\" ٧/ ١٣٦.","vol":"11","page":167},{"text":"وقال الترمذي في \"علله\": سألت محمدًا عن أبي إسحاق قال: قال: سأل أبي عكرمة -وأنا أسمع- عن الإهلال متى يقطع؟ فقال: أهلَّ النبي - ﷺ - حَتَّى رمى الجمرة، وأبو بكر، وعمر، وعثمان الحديث. فقال: هو حديث محفوظ (^١).\nوهو قول أبي حنيفة، والشافعي، وأحمد، وإسحاق، وداود، إلا أن أبا حنيفة، والشافعي قالا: يقطع التلبية مع أول حصاة يرميها في الجمرة (^٢). وقال ابن حزم: بل مع آخر حصاة منها، وقد قال ابن عباس وأسامة: لم يزل - ﵇ - يلبي حَتَّى رمى جمرة العقبة. وهو خلاف ما قالاه، ولو كان كما قالاه لقالا: حَتَّى بدأ بجمرة العقبة. ومن حديث عبد الله بن إبراهيم بن حسين، عن أبيه، عن ابن عباس قال: سمعت عمر يهل وهو يرمي جمرة العقبة، فقيل له: ما الإهلال يا أمير المؤمنين؟ فقال: وهل قضينا نسكنا؟ (^٣).\nوقال قوم منهم مالك: إن الحاج يقطعها إذا طاف، وبالصفا والمروة، وإذا أتم ذَلِكَ عاودها. وقال أبو حنيفة، والشافعي: لا يقطع. وقال قوم: يقطع المعتمر التلبية إذا دخل الحرم. وقال آخرون: لا يقطعها\nحَتَّى يرى بيوت مكة. وقالت طائفة: حَتَّى يدخل بيوتها. وقال أبو حنيفة: لا يقطعها حَتَّى يستلم الحجر، ويعضد ما ذكره المروذي، عن أحمد، عن هشيم، ثنا الحجاج، عن عمرو بن شعيب، عن أبيه، عن جده:\n_________\n(^١) \"علل الترمذي الكبير\" ١/ ٣٨٧ (١٣٧).\n(^٢) انظر \"المبسوط\" ٤/ ٢٠، \"روضة الطالبين\" ٣/ ١٠٢ - ١٠٣، \"المغني\" ٥/ ٢٩٧ - ٢٩٨.\n(^٣) رواه ابن حزم في \"المحلى\" ٧/ ١٣٦، والبيهقي ٥/ ١١٣ كتاب: الحج، باب: التلبية يوم عرفة وقبله وبعده …","vol":"11","page":168},{"text":"اعتمر رسول الله - ﷺ - ثلاث عمر، كل ذَلِكَ في ذي القعدة، يلبي حَتَّى يستلم الحجر.\nوقال الليث: إذا بلغ إلى الكعبة يقطع التلبية.\nوقال الشافعي: لا يقطع حَتَّى يفسخ الطواف. وقال مالك: من أحرم من الميقات قطع التلبية إذا دخل أول الحرم، فإن أحرم من الجعرانة أو من التنعيم قطعها إذا دخل بيوت مكة أو المسجد. وروي عن ابن عباس: لا يقطع المعتمر التلبية حَتَّى يستلم الركن (^١)، وكان ابن عمر يقطعها إذا رأى بيوت مكة (^٢).\nوكانت أم سلمة تأمر يوم عرفة بالشمس ترعى لها [رعية] (^٣)، فإذا زالت قطعت التلبية، ذكره ابن أبي حاتم في \"علله\"، عن موسى بن يعقوب، عن عمته، عنها (^٤).\nقال ابن حزم؛ والذي نقول به هو قول ابن مسعود أنه لا يقطعها، قال: فإن قالوا: فهل عندكم اعتراض فيما روي عن ابن عمر: أنه كان إذا دخل الحرم أمسك عن التلبية، ويرفع الحديث، قُلْتُ:\nلا معترض فيه، وهو صحيح؛ إلا أنه لا حجة لكم فيه؛ أول ذَلِكَ أنه ليس فيه ما تذكرون من أن هذا كان في العمرة، فهو مخالف لما اختاره أبو حنيفة، والشافعي في الحج، ولما اختاره أبو حنيفة في العمرة أيضًا، نقول لمن ذهب إلى قول مالك: لا حجة لكم فيه؛ لأنه\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٤٩ (١٤٠٠١) كتاب: الحج، باب: في المحرم المعتمر متى يقطع التلبية.\n(^٢) \"المحلى\" ٧/ ١٣٥ - ١٣٨ بتصرف.\n(^٣) ليست في الأصل، والمثبت من \"العلل\".\n(^٤) \"علل ابن أبي حاتم\" ١/ ٢٨٩ (٨٦٣).","vol":"11","page":169},{"text":"قد يمكن أن ابن عمر إنما أشار بقوله: أنه - ﵇ - كان يفعل ذَلِكَ، أي: إلى مبيته بذي طوى، وصلاة الصبح بها فقط، وكذا نقول: أو يكون أشار بذلك إلى قطع التلبية، كما نقول فإن كان هذا فخبر جابر، وأسامة، وابن عباس مرفوعًا، لزم التلبية ولم يقطعها حَتَّى رمي جمرة العقبة،\nزائد على خبر ابن عمر، وزيادة العدل لا يجوز تركها (^١).\nوما أسلفناه عن ابن مسعود أخرجه الحاكم بلفظ: والذي بعث محمدًا بالحق لقد خرجت معه من منى إلى عرفة، فما ترك التلبية حَتَّى رمى الجمرة؛ إلا أن يخلطها بتكبير أو تهليل، ثم قال: صحيح على شرط مسلم (^٢).\nوفي \"علل ابن أبي حاتم\": سُئِلَ أبو زرعة عن حديث يونس بن بكير، عن ابن إسحاق عن إبراهيم بن عقبة (^٣) عن غريب، عن ابن عباس قال: بعثني النبي - ﵇ - مع ميمونة أقود بها بعيرها يوم النحر، ليست من جمرة العقبة بمنى، فما زلت أسمعها تلبي، فلما قذفت الجمرة بأول حصاة أمسكت. فقال أبو زرعة: إنما هو عن كريب قال: بعثني ابن عباس مع ميمونة، ويونس يهم فيه (^٤).\nفائدة: أقدمها هنا وأحيل عليها فيما بعد: اختلف العلماء في إهلاله - ﷺ -، هل كان مطلقًا أو معينًا؟ وإذا كان معينًا، فهل كان إفرادًا، أو تمتعًا، أو قرانًا؟\n_________\n(^١) \"المحلى\" ٧/ ١٣٨ بتصرف.\n(^٢) \"المستدرك\" ١/ ٤٦١ - ٤٦٢ كتاب: المناسك.\n(^٣) في الأصل: إبراهيم بن عقبة عن ابن عمر عن كريب، والمثبت من \"العلل\".\n(^٤) \"علل ابن أبي حاتم\" ١/ ٢٩٥ (٨٨٤).","vol":"11","page":170},{"text":"فروى الشافعي من حديث طاوس الأول، وأنه كان ينتظر القضاء، فنزل عليه القضاء وهو بين الصفا والمروة، وأمر أصحابه من كان منهم أهلَّ وليس معه هدي أن يجعلها عمرة الحديث (^١).\nومن حديث جابر بن عبد الله قال: ما سمى رسول الله - ﷺ - في تلبيته حجًّا ولا عمرة (^٢).\nوقال في كتاب \"مختلف الحديث\": إنه الأشبه أن يكون محفوظًا (^٣).\nوقال الطبري: إن جملة الحال أنه لم يكن متمتعًا؛ لأنه قال: \"لو استقبلت من أمري ما استدبرت ما سقت الهدي، ولجعلتها عمرة\"، ولا كان مفردًا؛ لأن الهدي كان معه واجبًا كما قال، وذلك لا يكون إلا للقارن، ولأن الروايات الصحيحة تواترت بأنه قد قرنهما جميعًا، فكان من زاد أولى. ووجه الاختلاف أنه - ﵇ - لما عقد الإحرام جعل يلبي تارة بالحج، وتارة بالعمرة، وتارة بهما (^٤).\nوأما قول المهلب السالف: رد ابن عمر على أنس قوله: أهلَّ بحج وعمرة، وقال: كان أنس حينئذٍ يدخل على النساء وهن متكشفات، ينسبه إلى الصغر وقلة الضبط. زاد الطرطوسي في \"كتاب الحج\" له: روى ابن عمر أن النبي - ﷺ -، وأبا بكر، وعمر، وابن عوف أفردوا الحج ولم يقرنوا، ولم يتمتعوا، قال: وهذا يدفع اعتراض من قال: سمع الحج ولم يسمع العمرة.\n_________\n(^١) \"مسند الشافعي\" ١/ ٣٧٢ (٩٦٠).\n(^٢) \"مسند الشافعي\" ١/ ٣٧٠ (٩٥٧)، \"الأم\" ٢/ ١٣٢.\n(^٣) \"اختلاف الحديث\" ص ٢٢٩.\n(^٤) ورد بهامش الأصل: من خط الشيخ: مما يرجح القرآن أن رواة الإفراد اختلف فيهم بخلاف من رواه.","vol":"11","page":171},{"text":"وسئل أيضًا: بم أهلَّ رسول الله - ﷺ -؟ قال: بالحج مفردًا، فلما كان في العام القابل سأله ذَلِكَ الرجل، فقال ابن عمر: أليس قد سألت عام أول، فقلت لك: أهل بالحج مفردًا؛ فقال: إن أنسًا يقول: قرن (^١). فقال: كان أنس صغيرًا يتولج على النساء وهن متكشفات لا يستترن منه لصغره، وأنا آخذ بزمام ناقة رسول الله - ﷺ - يمسني لعابها. وفي رواية: يسيل علي لعابها، سمعته يهل بالحج مفردًا، وأهللنا مع النبي بالحج خالصًا لا يشوبه شيء، ففيه نظر؛ لأن حجة الوداع كانت وسن أنس نحو العشرين.\nوقد جاء في الصحيح أنه منع من الدخول على النساء حين بلغ عمره خمس عشرة سنة، وذلك قبل الحجة بنحو خمس سنين، وسنه نحو سن ابن عمر، ولعله لا يكون بينهما إلا نحو من سنة أو دونها.\nقال ابن حزم: روي عن جميع من روى الإفراد القرآن، وهم عائشة، وجابر، وابن عمر، وابن عباس. ووجدنا عليًّا وعمران بن حصين روي عنهما التمتع والقران، ووجدنا أم المؤمنين حفصة، والبراء بن عازب، وأنس بن مالك لم تضطرب الرواية عنهم ولا اختلاف عنهم فيه، فنترك رواية كل من قد اضطربت الرواية عنه، ونرجع إلى رواية من لم تضطرب عنه، وهذا وجه العمل على قول من يرى إسقاط ما تعارض من الروايات، والأخذ بما لم يعارض منها.\nوأما من ذهب إلى الأخذ بالزائد، وهو وجه يجب استعماله إذا كانت الألفاظ والأفعال كلها منسوبة إلى سيدنا رسول الله - ﷺ -، ولم تكن موقوفة على من دونه، ولا تنازعًا ممن سواه، فوجهه أنَّا وجدنا\n_________\n(^١) رواه بنحوه ابن حزم في \"حجة الوداع\" ص ٤٣٣.","vol":"11","page":172},{"text":"من روى الإفراد إنما اقتصر على ذكر الإهلال بالحج وحده دون عمرة معه، ووجدنا من روى التمتع إنما اقتصر على ذكر الإهلال بعمرة وحدها دون حج معها، ووجدنا من روى القرآن قد جمع الأمرين معًا، فزاد على من ذكر الحج وحده عمرة، وزاد على من ذكر العمرة وحدها حجًّا، وكانت هذِه زيادتي علم يذكرهما الآخرون، وزيادة حفظ، ونقل على كلتي الطائفتين المتقدمتين، وزيادة العدل مقبولة، وواجب الأخذ بها (^١). سيما إذا روجع فيها فثبت عليها ولم يرجع، كما في \"الصحيح\" من حديث بكر عن أنس: سمعت النبي - ﷺ - يلبي بالحج والعمرة، قال بكر: فحدثت بذلك ابن عمر، فقال: لبى بالحج. قال: فلقيت أنسًا، فحدثته بقول ابن عمر، فقال أنس: ما يعدوننا إلا صبيانا، سمعت رسول الله في يقول: \"لبيك عمرة وحجا\" (^٢)\nوفي لفظ: جمع بينهما -بين الحج والعمرة- وفي حديث يحيى بن أبي إسحاق وعبد العزيز بن صهيب، وحميد سمعوا أنسًا قال: سمعت رسول الله - ﷺ - أهل بهما: \"لبيك عمرة وحجا لبيك عمرة وحجًا\" (^٣).\nوفي \"الاستذكار\" من رواية الحسن بإسناد جيد: وقرن القوم، فلما قدموا مكة قال لهم النبي - ﷺ -: \"أحلوا\" فهاب القوم فقال: \"لولا أن معي هديًا لأحللت\" (^٤).\n_________\n(^١) \"حجة الوداع\" ص ٤٤٦ - ٤٤٨ بتصرف.\n(^٢) رواه مسلم (١٢٣٢).\n(^٣) رواه مسلم (١٢٥١) باب: إهلال النبي - ﷺ - وهديه.\n(^٤) \"الاستذكار\" ١١/ ١٤٩، وسيأتي بنحوه عن أنس برقم (١٥٥٨).","vol":"11","page":173},{"text":"وعند الحاكم على شرطهما أنه - ﵇ - قال: \"لبيك بحج وعمرة معًا\" (^١)\nوسيأتي عند الطحاوي اختلاف علي وعثمان، وقول علي: ما كنت لأدع سنة رسول الله - ﷺ - لقول أحدكم، أهل بهما: \"لبيك بعمرة وحجة\".\nوسلف قول عمر: سمعت رسول الله: \"أتاني الليلة آت من ربي -﷿- فقال: صل في هذا الوادي المبارك، وقل: عمرة في حجة\" (^٢)\nولمسلم من حديث عمران بن حصين أنه - ﵇ - جمع بين حجة وعمرة، ثم لم ينه عنه حَتَّى مات، ولم ينزل فيه قرآن يحرمه (^٣).\nولأبي داود بإسناد جيد عن البراء، عن علي أنه - ﵇ - لما قدم من اليمن قال: \"إني قد سقت الهدي، وقرنت\" (^٤).\nومن حديث الصبي بن معبد بإسناد جيد في حديث قال: \"أهللت بالحج والعمرة\". قال لي عمر: هديت لسنة رسول الله - ﷺ - مرتين (^٥).\nصححه الدارقطني في \"علله\" (^٦)، وقال أبو عمر: جيد الإسناد، رواه الثقات والأثبات، عن أبي وائل، عن الصبي، عن عمر. ومنهم من يجعله عن أبي وائل عن عمر، والأول مجود، ورواته أحفظ (^٧).\nوللحاكم -وقال: على شرطهما- عن أبي قتادة: إنما قرن - ﵇ -\n_________\n(^١) \"المستدرك\" ١/ ٤٧٢ كتاب: المناسك.\n(^٢) برقم (١٥٣٤) باب: العتيق وادٍ مبارك.\n(^٣) \"صحيح مسلم\" (١٢٢٦/ ١٦٧) باب: جواز التمتع.\n(^٤) \"سنن أبي داود\" (١٧٩٧) وصححه الألباني في \"صحيح أبي داود\" برقم (١٥٧٧).\n(^٥) ابن ماجه (٢٩٧٠)، وأحمد ١/ ١٤، ٢٥، ٣٤، ٣٧، ٥٣، وابن خزيمة في: \"صحيحه\" ٤/ ٣٥٧ - ٣٥٨ (٣٠٦٩)، وابن حبان ٩/ ٢١٩ - ٢٢٠ (٣٩١٠ - ٣٩١١)، والبيهقي ٥/ ١٦.\n(^٦) \"علل الدارقطني\" ٢/ ١٦٥.\n(^٧) \"التمهيد\" ٨/ ٢١٢ وصححه الألباني في \"صحيح أبي داود\" (١٥٧٨).","vol":"11","page":174},{"text":"بينهما؛ لأنه - ﵇ - علم أنه ليس بحاج بعدها (^١).\nوفي \"الاستذكار\" روى سفيان بن عيينة، عن إسماعيل بن أبي خالد: سمحت عبد الله بن أبي أوفي يقول بالكوفة: إنما جمع - ﵇ - بينهما؛ لأنه علم أنه لا يحج بعدها (^٢).\nولأحمد عن سراقة بإسناد صالح قال: قرن رسول الله - ﷺ - في حجة الوداع (^٣).\nوعن أبي طلحة أنه - ﵇ - جمع بينهما. أخرجه ابن ماجه، وفيه الحجاج بن أرطاة (^٤).\nوللترمذي محسنًا عن جابر أنه - ﵇ - قرن الحج والعمرة (^٥).\nوقال أبو حاتم الرازي: إنه منكر (^٦).\nوقال ابن حزم: صح عن عائشة وحفصة أنه - ﵇ - كان قارنًا (^٧)، يريد بذلك رواية أبي داود عن عائشة: \"طوافك بالبيت، وبين الصفا والمروة، يكفيك لحجك وعمرتك\" (^٨).\n_________\n(^١) \"المستدرك\" ١/ ٤٧٢.\n(^٢) \"الاستذكار\" ١١/ ١٤٧.\nوورد بهامش الأصل: حديث سراقة رواه ابن ماجه بلفظه: سمعت رسول الله - ﷺ - يقول: \"دخلت العمرة في الحج إلى يوم القيامة\" قال: وقرن رسول الله - ﷺ -. فقوله في حجة الوداع ثبت فيه.\n(^٣) \"مسند أحمد\" ٤/ ١٧٥.\n(^٤) \"سنن ابن ماجه\" (٢٩٧١)، وصححه الألباني في \"صحيح ابن ماجه\" (٢٤٠٥).\n(^٥) \"سنن الترمذي\" (٩٤٧).\n(^٦) \"علل الحديث\" لابن أبي حاتم ١/ ٢٨٥ - ٢٨٦.\n(^٧) \"حجة الوداع\" ص ٤٢٢.\n(^٨) \"سنن أبي داود\" (١٨٩٧)، ورواه مسلم (١٢١١/ ١٣٣) بنحوه.","vol":"11","page":175},{"text":"وقال أبو حاتم: عن عطاء مرسلًا أصح، قال: وأما رواية عمرو بن دينار، عن طاوس، عن ابن عباس أنه - ﵇ - قال لعائشة: \"طوافك الأول بين الصفا والمروة الحج والعمرة\" فهو حديث منكر (^١).\nقال ابن حزم: فصح أنها كانت قارنة (^٢)، وقال الطحاوي: قوله: \"طوافك لحجك يكفيك لحجك وعمرتك\" يبعد أن يكون من كلام النبي في القلوب؛ لأن الطواف وإن كان للحج فهو له دون العمرة، وإن كان لهما جميعًا لم يجز أن يضاف إلى أحدهما دون الآخر (^٣).\nوحديث حفصة رواه مالك، عن نافع، عن ابن عمر، عنها يرفعه: \"لا أحل حَتَّى أحل (^٤) من الحج\" (^٥)، ولأحمد بإسناد جيد: عن أم سلمة: سمعت رسول الله - ﷺ - يقول: \"أهلوا يا آل محمد بعمرة في حج\" (^٦).\nولأبي داود من حديث أبي خَيْوان شيخ الهنائي أن معاوية قال للصحابة: هل تعلمون أن رسول الله - ﷺ - نهى أن يقرن بين الحج والعمرة؟ قالوا: لا (^٧).\n_________\n(^١) \"علل الحديث\" لابن أبي حاتم ١/ ٢٨٨.\n(^٢) \"المحلى\" ٧/ ١٦٩، و\"حجة الوداع\" ص ٣١٨.\n(^٣) انظر \"شرح معاني الآثار\" ٢/ ٢٠٠.\n(^٤) في الأصل: أحلق، والصواب ما أثبتناه كما في \"مسند أحمد\" ٦/ ٢٨٣، وكثير من مصادر التخريج.\n(^٥) رواه مالك في \"الموطأ\" ص ٢٥٦ بلفظ: \"لا أحل حتى أنحر\".\n(^٦) \"مسند أحمد\" ٦/ ٢٩٧ - ٢٩٨. وورد بهامش الأصل: حديث أم سلمة مختصر هنا وكان الشيخ ذكر منه موضع كلامه والاقتصار على بعض الحديث جائز على الصحيح.\n(^٧) \"سنن أبي داود\" (١٧٩٤) كتاب: المناسك، باب: في إفراد الحج، وقال الألباني في \"صحيح أبي داود\" (١٥٧٤): حديث صحيح، إلا النهي عن القرن بين الحج والعمرة؛ فهو منكر؛ لمخالفة الأحاديث المتقدمة.","vol":"11","page":176},{"text":"وقال المنذري: اختلف فيه اختلافًا كثيرًا، فذكره (^١).\nولابن أبي شيبة من حديث علي بن زيد، عن سعيد بن المسيب قال: سمعت أصحاب محمد يهلون بحجة وعمرة معًا (^٢).\nومن حديث عطاء بن السائب، عن كثير بن جمهان قال: سألنا ابن عمر عن رجل أهل بحج وعمرة معًا، وإنا عبنا ذَلِكَ عليه، ما كفارته؟ قال: كفارته أن يرجع بأجرين وترجعون بواحد (^٣).\nوللكجي عن الهرماس بن زياد قال: سمعت النبي - ﷺ - على ناقته قال: \"لبيك حجة وعمرة معًا\" (^٤). قال ابن أبي حاتم، عن أبيه: فذكرته لأحمد فأنكره قال أبي: أرى دخل لعبد الله بن عمران حديث في حديث، وسرقه الشاذكوني؛ لأنه حدث به بعد عن يحيى بن الضريس (^٥).\nولمسلم عن أبي هريرة مرفوعًا: \"والذي نفسي بيده ليهلن ابن مريم بفج الروحاء حاجًّا أو معتمرًا، أو لَيَثْنينَّهما\" (^٦).\nوالظاهر أن هذا شك من صحابي أو ممن دونه ورجح أصحابنا الإفراد بأن رواته أكثر، ومجمع على عدم كراهته بخلاف التمتع والقران، ولعدم وجوب الدم فيه بخلافهما.\n_________\n(^١) \"مختصر سنن أبي داود\" ٢/ ٣١٨.\n(^٢) \"المصنف\" ٣/ ٢٧٨ (١٤٢٩٥) كتاب: الحج، باب: فيمن قرن بين الحج والعمرة.\n(^٣) \"المصنف\" ٣/ ٢٧٨ (١٤٢٩٦).\n(^٤) ورد بهامش الأصل: وحديث الهرماس رواه عبد الله في \"المسند\" ولفظه: قال: كنت ردف أبي فرأيت النبي - ﷺ - على بعير وهو يقول: \"لبيك بحج وعمرة معًا\".\n(^٥) \"علل الحديث\" ١/ ٢٩١ (٨٧٢).\n(^٦) \"صحيح مسلم\" (١٢٥٢) كتاب: الحج، باب: إهلال النبي - ﷺ - وهديه.","vol":"11","page":177},{"text":"وقال الخطابي: يحتمل أن يكون بعضهم سمعه يقول: لبيك بحج فحكي أنه أفرد، وخفي عليه قوله: \"وعمرة\". ولم يحك إلا ما سمع ولا منافاة. ويحتمل أن يكون سمعه على سبيل التعليم لغيره.\nوأما من روى التمتع فأثبت ما حكته عائشة من إحرامه بالحج، وما رواه أنس من القرآن إلا أنه أفاد إيقاعهما في زمانين، وهو ما روته حفصة (^١).\nويحتمل أن يكون معنى قوله: \"لأهللت بعمرة\" أي: لتفردت بها يطيب به نفوس من تمتع، فتكون دلالته حينئذ على معنى الجواز، لا على معنى الاختيار، وسأذكر قريبًا من كلام إمامنا الشافعي في اختلاف الحديث ما يجمع به الشتات إن شاء الله، وسيأتي حجة من رجح التمتع مع المناقشة معه.\n_________\n(^١) انظر: \"معالم السنن\" ٢/ ١٣٩.","vol":"11","page":178},{"text":"<span data-type='title' id=toc-1226>٣٠ - باب التَّلْبِيَةِ إِذَا انْحَدَرَ فِي الوَادِي</span>\n١٥٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى قَالَ: حَدَّثَنِي ابْنُ أَبِي عَدِيٍّ، عَنِ ابْنِ عَوْنٍ، عَنْ مُجَاهِدٍ قَالَ: كُنَّا عِنْدَ ابْنِ عَبَّاسٍ ﵄ فَذَكَرُوا الدَّجَّالَ، أَنَّهُ قَالَ: \"مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ\". فَقَالَ ابْنُ عَبَّاسٍ: لَمْ أَسْمَعْهُ وَلَكِنَّهُ قَالَ: \"أَمَّا مُوسَى كَأَنِّي أَنْظُرُ إِلَيْهِ إِذِ انْحَدَرَ فِي الوَادِي يُلَبِّي\". [٣٣٥٥، ٥٩١٣ - فتح: ٣/ ٤١٤]\nذكر فيه عَنْ مُجَاهِدٍ قَالَ: كُنَّا عِنْدَ ابن عَبَّاسٍ فَذَكَرُوا الدَّجَّالَ، أَنَّهُ قَالَ: \"مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كافِرٌ\". فَقَالَ ابن عَبَّاسٍ: لَمْ أَسْمَعْهُ وَلَكِنَّهُ قَالَ: \"أَمَّا مُوسَى كَأَنِّي أَنْظُرُ إِلَيْهِ إِذِا انْحَدَرَ فِي الوَادِي يُلَبِّي\".\nهذا الحديث ذكره في باب: الجعد، من كتاب: اللباس بزيادة: \"أما إبراهيم - ﷺ - فانظروا إلى صاحبكم، وأما موسى - ﷺ - فرجل آدم، جعد، على جمل أحمر مخطوم بخلبة\" (^١).\nولمسلم: مر رسول الله - ﷺ - بوادي الأزرق، فقال: \"أي وادٍ هذا؟ \" قالوا: هذا وادي الأزرق. قال: \"كأني أنظر إلى موسى - ﷺ - هابطًا من الثنية، واضعًا أصبعيه في أذنيه مارًّا بهذا الوادي، وله جؤار إلى الله تعالى بالتلبية\" ثم أتى على ثنية هَرْشَى، فقال: \"أي ثنية هذِه؟ \" قالوا: ثنية هَرْشَى. قال: \"كأني أنظر إلى يونس بن متى - ﷺ - على ناقة حمراء جعدة عليه جبة من صوف خطام ناقته خلبة، وهو يلبي\" (^٢).\nقوله: (إذا انحدر). أنكر بعضهم إثبات الألف، وغلط رواته، وهو غلط منه. كما قال القاضي، إذ لا فرق بين إذا وإذ هنا؛ لأنه وصفه حالة\n_________\n(^١) سيأتي برقم (٥٩١٣).\n(^٢) \"صحيح مسلم\" (١٦٦) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ -.","vol":"11","page":179},{"text":"انحداره فيما مضى (^١).\nوفيه: أن التهليل في بطن الوادي من سنن المرسلين صلوات الله عليهم أجمعين. فإن قيل: فكيف يحجون، ويلبون، وهم في الدار الآخرة، وليست دار عمل؟ فالجواب: أنهم أحياء في هذِه الدار عند ربهم -﷿-؛ ولأن عمل الآخرة ذكر ودعاء، قال تعالى: ﴿دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ﴾ [يونس: ١٠] والتلبية دعاء، وحبب إليهم ذَلِكَ فيتعبدون بما يجدون من دواعي أنفسهم، لا بما يلزمون، كما يحمده، ويسبحه أهل الجنة.\nقال - ﵇ -: \"يلهمون التسبيح كما يلهمون النفس\" (^٢) ويحتمل أن هذِه رؤية منام في غير ليلة الإسراء، أو في بعض ليلة الإسراء.\nويحتمل أنه أري أحوالهم التي كانت في حياتهم، ومثلوا له في حال حياتهم كيف كانوا، وكيف حجهم وتلبيتهم، كما قال: \"كأني أنظر إلى موسى\" (^٣) \"كأني أنظر إلى عيسى\" أو يكون أخبر عن الوحي في أمرهم، وما كان منهم، وإن لم يرهم رؤية عين.\nوزعم الداودي أن قول من روى \"موسى\" وهم من الرواة؛ لأنه لم يأت أثر ولا خبر عن موسى أنه حي، وأنه سيحج، إنما ذَلِكَ عن عيسى، فاختلط على الراوي، فجعل فعل عيسى لموسى، بيانه قوله في حديث آخر: \"ليهلن ابن مريم بفج الروحاء\" (^٤).\n_________\n(^١) \"إكمال المعلم\" ١/ ٥١٨.\n(^٢) رواه مسلم من حديث جابر برقم (٢٨٣٥) كتاب: الجنة ونعيمها، باب: في صفات الجنة، وأحمد ٣/ ٣٤٩، وأبو يعلى في \"مسنده\" ٣/ ٤١٨ (١٩٠٦).\n(^٣) رواه مسلم (١٦٦).\n(^٤) رواه مسلم من حديث أبي هريرة (١٢٥٢) كتاب: الحج، باب: إهلال النبي - ﷺ - وهديه.","vol":"11","page":180},{"text":"ونقله ابن بطال عن المهلب أيضًا، قال: وذلك على رواية من روى \"إذا انحدر\"؛ لأنه إخبار عما يكون.\nوأما رواية من روى \"إذ انحدر\" يحكي عما مضى، فيصح عن موسى أن يراه - ﵇ - في منامه، أو يوحى إليه بذلك، وأقره عليه (^١).\nوكذا أقر ابن التين الداودي على مقالته، وهو عجيب؛ لما أسلفناه، وأنهم أحياء وشهداء، وإذا اختلط ذَلِكَ على الراوي في موسى، فكيف بعمل يونس بن متى، وغيره كما سلف.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٢٨.","vol":"11","page":181},{"text":"<span data-type='title' id=toc-1227>٣١ - باب كَيْفَ تُهِلُّ الحَائِضُ وَالنُّفَسَاءُ</span>\nأَهَلَّ: تَكَلَّمَ بِهِ، وَاسْتَهْلَلْنَا وَأَهْلَلْنَا الهِلَالَ كُلُّهُ مِنَ الظُّهُورِ، وَاسْتَهَلَّ المَطَرُ خَرَجَ مِنَ السَّحَابِ. ﴿وَمَا أُهِلَّ لِغَيْرِ اللهِ بِهِ﴾ [المائدة: ٣] وَهْوَ مِنِ اسْتِهْلَالِ الصَّبِيِّ.\n\n١٥٥٦ - حَدَّثَنَا عَبْدُ اللهِ بْن مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂ - زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - في حَجَّهِ الوَدَاعِ، فَأَهْلَلْنَا بِعُمْرَة، ثُمَّ قَالَ النَّبِيُّ - ﷺ -: \"مَنْ كَانَ مَعَهُ هَدْيٌ فَلْيُهِلَّ بِالحَجِّ مَعَ العُمْرَةِ، ثُمَّ لَا يَحِلَّ حَتَّى يَحِلَّ مِنْهُمَا جَمِيعًا\". فَقَدِمْتُ مَكَّةَ وَأَنَا حَائِضٌ، وَلَمْ أَطُفْ بِالبَيْتِ وَلَا بَيْنَ الصَّفَا وَالَمْرْوَة، فَشَكَوْتُ ذَلِكَ إِلَى النَّبِيِّ - ﷺ -، فَقَالَ: \"انْقُضِي رَأْسَكِ وَامْتَشِطِي، وَأَهِلِّي بِالحَجِّ، وَدَعِي العُمْرَةَ\". فَفَعَلْتُ، فَلَمَّا قَضَيْنَا الَحجَّ أَرْسَلَنِي النَّبِيُّ - ﷺ - مَعَ عَبدِ الرَّحْمَنِ بْنِ أَبِي بَكْرِ إِلَى التَّنْعِيمِ، فَاعْتَمَرْتُ، فَقَالَ: \"هذِه مَكَانَ عُمْرَتِكِ\". قَالَتْ: فَطَافَ الذِينَ كَانُوا أَهَلُّوا بِالعُمْرَةِ بِالبَيْتِ وَبَيْنَ الصَّفَا وَالَمرْوَة، ثُمَّ حَلُّوا، ثُمَّ طَافُوا طَوَافًا وَاحِدًا بَعْدَ أَنْ رَجَعُوا مِنْ مِنًى، وَأَمَّا الذِينَ جَمَعُوا الَحجَّ وَالعُمْرَةَ فَإِنَّمَا طَافُوا طَوَافًا وَاحِدًا. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٤١٥]\nذكر فيه حديث عَائِشَةَ: خَرَجْنَا مَعَ رسول الله - ﷺ - فِي حَجَّةِ الوَدَاعِ، فَأهْلَلْنَا بِعُمْرَةٍ، فَقَدِمْتُ مَكَّةَ وَأَنَا حَائِضٌ. فقال - ﷺ - لها \"أَهِلِّي بِالحَجِّ، وَدَعِي العُمْرَةَ … \" الحديث بطوله.\nوهذا الحديث أخرجه مسلم والأربعة (^١).\n_________\n(^١) مسلم (١٢١١)، أبو داود (١٧٧٨، ١٧٨١)، الترمذي (٩٤٥)، النسائي ٥/ ١٥٦، ١٦٥ - ١٦٦، ابن ماجه (٢٩٦٣).","vol":"11","page":182},{"text":"والكلام عليه من وجوه:\nأحدها: قوله (أهل: تكلم به) قال ابن عرفة: الإهلال: رفع الذابح صوته بذكر الله. وقال ابن فارس: أهل الرجل إذا كبر عند نظره إلى الهلال أو غيره (^١).\nوقوله: (كله من الظهور) اعترضه الداودي فقال: إن أراد أن يسمي الشيء بالشيء لما قاربه فيحتمل، وأما نفس اللفظ فهي من الصراخ، ألا ترى أن الصبي يظهر من بطن أمه فلا يقال: استهل حَتَّى يبكي.\nقال: وقوله: (واستهل المطر خرج من السحاب) هو الصوت لا من الظهور.\nوقوله: ﴿وَمَا أُهِلَّ لِغَيْرِ اللهِ بِهِ﴾ [المائدة: ٣] أي ذبح على الأصنام.\nثانيها:\nخروجها كان في حجة الوداع سنة عشر من الهجرة، ولم يحج - ﵇ - من المدينة بعد الهجرة غيرها، وأما قبلها -لما كان بمكة- حج حججًا لا يعلم عددها إلا الله، وسميت حجة الوداع؛ لأنه - ﵇ - وعظهم فيها، وودعهم فسميت بذلك حجة الوداع.\nثالثها:\nقوله: (فأهللنا بعمرة). اختلفت الروايات عن عائشة فيما أحرمت به اختلافًا كثيرًا -كما قال القاضي (^٢) - فهنا (فأهللنا بعمرة)، وفي أخرى: فمنا من أهل بعمرة، ومنا من أهل بحج. قالت: ولم أهل إلا بعمرة. وفي أخرى: خرجنا لا نريد إلا الحج. وفي أخرى: لبينا بالحج. وفي أخرى:\n_________\n(^١) \"مجمل اللغة\" ٤/ ٨٩٢.\n(^٢) \"إكمال المعلم\" ٤/ ٢٣٤ - ٢٣٥.","vol":"11","page":183},{"text":"مهلين بالحج. والكل صحيح (^١). وفي رواية: وكنت ممن تمتع، ولم يسق الهدي (^٢).\nقال مالك: ليس العمل عندنا على حديث عروة عنها قديمًا ولا حديثًا. وكذا قال أبو عمر: الأحاديث عن عائشة في هذا مضطربة جدًا (^٣).\nوفي \"المشكل\" للطحاوي: فلما جئنا سرفًا طمثت، فلما كان يوم النحو طهرت. وفي لفظ فقال لها: \"انفري فإنه يكفيك\" (^٤) فألحت، فأمرها أن تخرج إلى التنعيم. وفي لفظ قالت: يا رسول الله، إني حضت وقد حل الناس ولم أحل، ولم أطف بالبيت، والناس يذهبون إلى الحج الآن. قال: \"اغتسلي ثم أهلي بالحج\" ففعلت، وقفت المواقف حَتَّى إذا طهرت طافت بالكعبة، وبين الصفا والمروة، ثم قال: \"قد حللت من حجك وعمرتك جميعا\". فقلت: يا رسول الله، إني أجد في نفسي أني لم أطف بالبيت حين حججت قال: \"اذهب بها يا عبد الرحمن فاعمرها\" (^٥) وذلك ليلة الحصبة.\nقال الطحاوي: لما اختلفت الرواية عن عطاء وجابر عنها، نظرنا\n_________\n(^١) رواها مسلم برقم (١٢١١) كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٢) سيأتي برقم (٣١٦) كتاب: الحيض، باب: امتشاط المرأة عند غلسها من المحيض.\n(^٣) \"الاستذكار\" ١١/ ١٢٩.\n(^٤) سيأتي برقم (١٥٦١) كتاب: الحج، باب: التمتع والإقران.\n(^٥) رواه مسلم من حديث جابر (١٢١٣) كتاب: الحج، باب: بيان وجوه الإحرام، وأنه يجوز إفراد الحج والتمتع والقران، وأبو داود (١٧٨٥) كتاب: المناسك، باب: في إفراد الحج، والنسائي ٤/ ١٦٥ كتاب: الحج، باب: في المهلة بالعمرة تحيض وتخاف فوت الحج.","vol":"11","page":184},{"text":"إلى رواية غيرهما عنها، فوجدنا الأسود قد روى عنها: قالت: خرجنا، ولا نرى إلا الحج، فلما قدم النبي - ﷺ - مكة طاف بالبيت ولم يحل، وكان معه الهدي، فحاضت هي، قالت: فقضينا مناسكنا من حجنا، فلما كانت ليلة الحصبة ليلة النفر، قالت: يا رسول الله، أيرجع أصحابك\nكلهم بحجة وعمرة، وأرجع بالحج؟ قال: \"أما كنت تطوفت بالبيت ليالي قدمنا؟ \": قُلْتُ: لا (^١).\nوقال ابن حزم: حديث أبي الأسود عن عروة عنها، وحديث يحيى بن عبد الرحمن بن حاطب عنها، منكران وخطأ عند أهل العلم بالحديث. وقد سبقنا إلى تخطئة حديث أبي الأسود هذا أحمد بن حنبل (^٢).\nوقال ابن عبد البر في \"تمهيده\": دفع الأوزاعي، والشافعي، وأبو ثور، وابن علية حديث عروة هذا، وقالوا: هو غلط (^٣).\nولم يتابع عروة على ذَلِكَ أحد من أصحاب عائشة، وقال إسماعيل بن إسحاق: قد اجتمع هؤلاء يعني القاسم، والأسود، وعمرة على أن أم المؤمنين كانت محرمة بحجة لا بعمرة، فعلمنا بذلك أن الرواية التي رويت عن عروة غلط. أي: لأن عروة قال في رواية حماد بن سلمة، عن هشام، عنه؛ حَدَّثَني غير واحد أن النبي - ﷺ - قال لها: \"دعي عمرتك\" فدل أنه لم يسمع الحديث منها.\nوفي \"المستدرك\" صحيحًا على شرط مسلم عنها: خرجنا مع النبي - ﷺ - على أنواع ثلاثة: منا من أهل بحجة وعمرة، فلم يحل مما حرم عليه\n_________\n(^١) \"شرح مشكل الآثار\" كما في \"تحفة الأخيار\" ٣/ ١٦٤ - ١٦٧.\n(^٢) \"المحلى\" ٧/ ١٠٤ - ١٠٥.\n(^٣) \"التمهيد\" ٨/ ٢١٧.","vol":"11","page":185},{"text":"حَتَّى قضى مناسك الحج. ومنا من أهل بحج مفردًا لم يحل من شيء حَتَّى يقضي مناسك الحج، ومنا من أهل بعمرة فطاف بالبيت وبالصفا والمروة حل ثم استقبل الحج (^١).\nوقال ابن حزم: الصحيح أنها كانت قارنة (^٢)، وقال: رواه وكيع فجعل قولها: ولم يكن في ذَلِكَ هدي ولا صوم. من قول هشام، لكنْ عبدُ الله بن نمير وعبدُة جعلاه من كلام عائشة، وأما ابن نمير دون وكيع في الحفظ والثقة، وكذلك عبدة.\nوفي \"الموطآت\" للدارقطني: قال غندر في حديثه عن مالك: فليهل بالحج والعمرة. وقال: ولا بالصفا والمروة. وقال معن ولما رجعوا من منى طافوا طوافًا آخر لحجهم.\nوقال أبو سعيد: كان الصحابة الذين ليسوا من مكة لم يطوفوا حَتَّى رجعوا من منى. وقال موسى بن داود: لم يطوفوا حَتَّى رموا الجمرة.\nوقال أبو المطرف: فأما من أهل بالحج والعمرة، فإنه قدم فطاف طوافًا واحدًا، وسعى بين الصفا والمروة، ثم ثبت على إحرامه حَتَّى خرج إلى منى. ورواه مالك أيضًا عن ابن شهاب وهشام، عن عروة (^٣).\nورواه ابن أبي أويس وغيره، عن مالك، عن هشام، عن أبيه. من غير ذكر ابن شهاب.\nقال: ابن الحصار في \"تقريبه\": تفرد يحيى بروايته، عن مالك، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة. وقال أبو عمر في \"تمهيده\": لم يتابعه أحد من رواة \"الموطأ\"، ولا غيرهم عن مالك،\n_________\n(^١) \"المستدرك\" ١/ ٤٨٥ كتاب: المناسك.\n(^٢) \"المحلى\" ٧/ ١٦٩.\n(^٣) \"الموطأ\" ص ٢٦٥.","vol":"11","page":186},{"text":"وليس بمحفوظ، ولا معروف بهذا الإسناد (^١).\nوفي \"الموطأ\": مالك، عن أبي الأسود، عن عروة عنها، فذكر الحديث، وفيه: فأهل رسول الله - ﷺ - بالحج (^٢)، وفي لفظ: أفرد بالحج. وعن عبد الرحمن بن القاسم عن أبيه، عنها أن رسول الله - ﷺ - أفرد الحج (^٣).\nقال أبو عمر: وزاد يحيى بن يحيى: \"حتى تطهري\". وقد تابعه على هذِه اللفظة أكثرهم، وذكر ألفاظًا أخر (^٤)، وكذا قال المهلب: إهلالها بعمرة، يعارضه رواية عمرة عن عائشة أنها قالت: خرجنا لخمس بقين من ذي القعدة، ولا نرى إلا أنه الحج.\nوقال أبو نعيم في حديثه: مهلين بالحج، فلما دنونا من مكة، قال - ﵇ - لأصحابه: \"من لم يكن معه هدي فأحب أن يجعلها عمرة فليفعل، ومن كان معه هدي فلا\". والتوفيق بينهما أن يكون معنى قولها: (فأهللنا بعمرة). تريد: حين دنونا من مكة حين أمر النبي - ﷺ - من لم يسق الهدي بفسخ الحج في العمرة فأهلوا بها. وبينت عمرةُ عن عائشة ابتداء القصة من أولها.\nوعروة إنما ذكر ما آل إليه أمرهم حين دنوا من مكة، وفسخوا الحج في العمرة إلا من كان ساق الهدي من المفردين، فإنه مضى على إحرامه من أجل هديه، ولم يفسخه في عمرة، لقوله تعالى: ﴿لَا تُحِلُّوا شَعَائِرَ اللهِ وَلَا الشَّهْرَ الحَرَامَ وَلَا الهَدْيَ﴾ (^٥) [المائدة: ٢]، وقال ابن التين: يحتمل أن تريد بذلك أزواجه - ﷺ -، ويحتمل أن تريد به طائفة أشارت إليهم، ولا يصح\n_________\n(^١) \"التمهيد\" ٨/ ١٩٩.\n(^٢) \"الموطأ\" ص ٢٢١.\n(^٣) \"الموطأ\" ص ٢٢١.\n(^٤) \"التمهيد\" ١٩/ ٢٦١.\n(^٥) انظر \"شرح ابن بطال\" ٤/ ٢٢٩ - ٢٣٠.","vol":"11","page":187},{"text":"إرادتها جماعة من الصحابة؛ لأنها ذكرت أن منهم من أهل بحج، ومنهم من أهل بعمرة، ومنهم من أهل بهما.\nالثالث:\nقوله: (\"من كان معه هدي فليهل بالحج مع العمرة\") الظاهر أنه قال ذَلِكَ لمن أحرم بالعمرة أولًا، لا كما قال القرطبي: أن ظاهره أمرهم بالقران. ويكون قوله ذَلِكَ لهم عند إحرامهم. ثم قال: ويحتمل، فأبدى ما فلناه، فيكون أمر بالإرداف ويؤيده قوله: \"لا يحل حَتَّى يحل منهما جميعًا\"؛ لأن هذا بيان حكم القارن، فإنه لا يحل إلا بفراغه من طواف الإفاضة (^١).\nوقد اتفق العلماء -كما قال القاضي- على جواز إدخال الحج على العمرة (^٢). وشذ بعض الناس فمنعه، وقال: لا يدخل إحرام على إحرام كما في الصلاة (^٣). واختلفوا في عكسه، وهو إدخال العمرة على الحج. فجوزه أبو حنيفة (^٤)، والشافعي في القديم (^٥)، ومنعه آخرون، وقالوا: هذا كان خاصًّا بالنبي - ﷺ - لضرورة الاعتمار\n_________\n(^١) \"المفهم\" ٣/ ٢٩٩.\n(^٢) \"الإجماع\" لابن المنذر ص ٥٤، \"الاقناع\" للفاس ٢/ ٧٨٣، ٧٨٤، \"المجموع\" للنووي ٤/ ١٥٧.\n(^٣) وهو قول أبي ثور نقله عنه ابن عبد البر في \"الاستذكار\" ١١/ ١٤٠.\n(^٤) نسب الشافعية هذا القول إلى الأحناف وفيه نظر إذ أن مذهبهم عدم جواز إدخال العمرة على الحج وهذا بناء على ما جاء في كتبهم \"الأصل\" لمحمد بن الحسن ٢/ ٥٣١: ٥٣٣، \"مختصر الطحاوي\" ص ٦١، \"مختصر اختلاف العلماء\" للجصاص ٢/ ١٠١، \"المبسوط\" للسرخسي ٣/ ١٨٠.\n(^٥) \"البيان\" للعمراني ٤/ ٧٣، \"روضة الطالبين\" للنووي ٣/ ٤٥، \"المجموع\" ٧/ ١٥٧.","vol":"11","page":188},{"text":"حينئذ في أشهر الحج (^١).\nالرابع:\nالهدي بإسكان الدال -وهو أفصح من كسرها- مع التشديد، وسوى بينهما ثعلب، وغيره، والتخفيف لغة أهل الحجاز، والتثقيل لغة تميم، وهو اسم لما يهدى إلى الحرم من الأنعام (^٢)، ثم عدي إلى ذبح جزاء ما يرتكبه من المحظورات.\nقال اللحياني: وواحد الهدي: هدية. وقد قرئ بالوجهين جميعًا: ﴿حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦] قال: والتشديد قول الأكثرين.\nوفي الحديث: \"هلك الهدي، ومات الودي\". قال الهروي: أي هلكت الإبل، ويبست النخل. والعرب تقول: كم هدي بني فلان؟ أي: كم إبلهم (^٣)؟\nالخامس:\nقوله: (\"لا يحل حَتَّى يحل منهما جميعًا\") استدل به بعض أصحاب أبي حنيفة على أن المتمتع إذا فرغ من أعمال العمرة لم يحل، ثم يحرم بالحج إن كان معه هدي عملًا بقوله: \"ثم لا يحل\" (^٤) إلى آخره.\n_________\n(^١) وهو قول الشافعي في الجديد وقول المالكية والحنابلة. انظر: \"البيان\" للعمراني ٤/ ٧٣، \"روضة الطالبين\" للنووي ٣/ ٤٥، \"المجموع\" ٧/ ١٥٧، \"التفريع\" لابن الجلاب ١/ ٣٣٥، \"عيون المجالس\" ٢/ ٩٠٠، \"الاستذكار\" لابن عبد البر ١١/ ١٣٨، \"المستوعب\" للسامري ٤/ ٥٣، ٥٤، \"المغني\" لابن قدامة ٥/ ٣٧١ - ٣٧٢، \"المبدع\" لابن مفلح ٣/ ١٢٣ - ١٢٤.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٥/ ٢٥٤، \"لسان العرب\" ٨/ ٤٦٤٢.\n(^٣) انظر: \"النهاية في غريب الحديث\" ٥/ ٢٥٤.\n(^٤) \"الاختيار\" للموصلي ١/ ١٥٨ - ١٥٩، \"حاشية ابن عابدين\" ٢/ ٥٣٨ - ٥٣٩.","vol":"11","page":189},{"text":"وجوابه: أنه يحتمل وجهين: أحدهما: أن يكون قاله عند الإهلال، فقال: من شاء فليقرن؛ ليبين جوازه، ويكون معنى من معه هدي الآن فليقلده بالقران؛ لأنه إن كان متمتعًا فلا يجب أن يقلد هديه؛ لتمتعه عند إحرامه بعمرة، وإنما يقلده إذا أحرم بحجة، فالفائدة الحض على الحج في ذَلِكَ العام لمن معه هدي، ولعله علم عزم بعضهم على ترك الحج والاقتصار على فعل العمرة؛ لأجل الهدي، فحض واجد\nالهدي على القرآن؛ ليحج من عامه.\nويحتمل أنه أمر بذلك بعد الإحرام لما يأتي من قوله: (فقدمت مكة وأنا حائض) فأمر بذلك بعد الإحرام بالعمرة، وبعد تقليد الهدي، وإشعاره على أن ينحووا بمنى في حجتهم، وأن يحل من عمرته عند وصوله إلى مكة، ثم يبقى حلالًا وهديه مقلدًا مشعرًا حَتَّى يحرم بالحج يوم التروية، ثم ينحر هديه بمنى، فأمرهم بإرداف الحج على العمرة، ويعودوا قارنين.\nومعنى ذَلِكَ المنع لهم من التحلل مع بقاء الهدي، وذلك ممنوع لقوله تعالى: ﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦].\nوادعى ابن التين أن هذا الاحتمال هو الأظهر. ويخدشه قوله أولًا: \"ثم لايحل حَتَّى يحل منهما جميعًا\".\nفرع:\nاختلف قول مالك فيمن قلد هديًا وأشعره، وأحرم بعمرة، ثم قرن، هل يجزئه ذَلِكَ الهدي عن قرانه؟ فقال: لا يجزئه؛ لأن أوله كان على التطوع، ثم قال بعد ذَلِكَ يجزئه، فقد فعله الصحابة، يريد هذا الحديث، فترك القياس؛ لأن أوله كان على التطوع.","vol":"11","page":190},{"text":"السادس: قولها: (فقدمت مكة وأنا حائض، ولم أطف بالبيت ولا بين الصفا والمروة) فيه دلالة على أن الحائض لا يجزئ طوافها بالبيت، قال ابن بطال: ولا خلاف بين العلماء أن الحائض لا تطوف بالبيت ولا تسعى بين الصفا والمروة؛ لأن السعي بينهما موصول بالطواف، والطواف موصول بالصلاة، ولا تجوز صلاة بغير طهارة (^١).\nوقال ابن التين: إنما لم تطف ولم تسع؛ لأن الطواف من شرطه الطهارة، والسعي مرتب عليه، وإن كان ليس من شرطه الطهارة، بدليل أنها لو حاضت بعد أن فرغت الطواف وسعت لأجزأها، وهذِه العبادة أحسن من تلك.\nوقال ابن الجوزي: فيه دلالة على أن طواف المحدث لا يجزئ، ولو كان ذَلِكَ لأجل المسجد لقال: لا يدخل المسجد.\nوقد اختلفت الرواية عن أحمد في طواف المحدث والنجس، فروي عنه لا يصح، وروي عنه يصح، ويلزمه دم (^٢).\nومذهب الجمهور -كما قاله في \"شرح المهذب\"- أن السعي يصح من المحدث، والجنب، والحائض (^٣). وعن الحسن أنه إن كان قبل التحلل أعاد السعي، وإن كان بعده، فلا شيء عليه.\nوعن أبي حنيفة أن الطهارة من الحدث والنجس ليس شرطًا للطواف، فلو طاف وعليه نجاسة، أو محدثًا، أو جنبًا صح طوافه.\nواختلف أصحابه في كون الطهارة واجبة مع اتفاقهم على أنها ليست\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٣٠.\n(^٢) انظر: \"المستوعب\" للسامري ٤/ ٢١٦، ٢١٧، \"المغني\" لابن قدامة ٥/ ٢٢٢، ٢٢٣، \"المبدع\" لابن مفلح ٣/ ٢٢١.\n(^٣) \"المجموع\" للنووي ٨/ ٢٣.","vol":"11","page":191},{"text":"شرطًا، فمن أوجبها منهم قال: إن طاف محدثًا لزمه شاة، وإن كان جنبًا لزمه بدنة. قالوا: ويعيده ما دام بمكة، واستدلوا بقوله تعالى: ﴿وَلْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩] (^١)\nوعن داود: الطهارة له واجبة، فإن طاف محدثًا أجزأه إلا الحائض (^٢).\nالسابع:\nكنت وعدت فيما مضى أن أذكر كلام إمامنا الشافعي في جمعه بين مختلف الروايات.\nقال في \"اختلاف الحديث \": ليس في هذِه الأحاديث المختلفة أحرى أن لا يكون متفقًا من وجهين مختلفين لا ينسب صاحب إلى الغلط من حديث أنس قال: قرن رسول الله - ﷺ -، ثم حديث من قال: كان ابتداء إحرامه حجًّا لا عمرة معه؛ لأنه - ﵇ - لم يحج من المدينة إلا حجة واحدة ولم يختلف في شيء من السنن الاختلاف فيه أيسر من هذا من جهة أنه مبا، وإن كان الغلط فيه قبيحًا فيما حمل من الاختلاف، ومن فعل شيئًا مما قيل فيه: أن النبي - ﷺ - فعله كان له واسعًا؛ لأن الكتاب ثم السنة ثم ما لا نعلم فيه خلافًا يدل على أن التمتع بالعمرة إلى الحج والإفراد والقران واسع كله. وأشبه الروايات أن يكون محفوظًا في الحج ما روى جابر أن النبي - ﷺ - خرج لا يسمي حجًّا ولا عمر (^٣)، وقال طاوس: خرج محرمًا ينتظر\n_________\n(^١) \"مختصر الطحاوي\" ص ٦٤، \"المبسوط\" للسرخسي ٤/ ٣٨، ٣٩، \"بدائع الصنائع\" للكاساني ٢/ ١٢٩.\n(^٢) انظر: \"المجموع\" ٨/ ٢٣.\n(^٣) \"مسند الشافعي\" ١/ ٣٧٠ (٩٥٧) كتاب: الحج، باب: في الإفراد والقران والتمتع.","vol":"11","page":192},{"text":"القضاء (^١)؛ لأن رواية يحيى بن سعيد عن القاسم، وعمرة عن عائشة توافق روايته، وهؤلاء تقصَّوا الحديث، ومن قال: أفرد الحج فيشبه أن يكون قال على ما يعرف من أهل العلم الذين أدرك دون سيدنا رسول الله - ﷺ - أن أحدًا لا يكون مقيمًا على حج إلا وقد ابتدأ إحرامه\nبحج. وأحسب أن عروة حين حدث أن النبي - ﷺ - أهل بحج، إنما ذهب إلى أنه سمع عائشة تقول: فعل النبي - ﷺ - في حجه، وذكر أن عائشة أهلت بعمرة، إنما ذهب إلى أنها قالت: فعلت في عمرتي كذا إلا أنه خالف خلافًا بينًا لحديث جابر وأصحابه في قول عائشة: ومنا من جمع الحج والعمرة.\nفإن قال قائل: فقد قرن الصبي بن معبد، وقال له عمر: هديت لسنة نبيك، قيل: حكي لعمر أن رجلين قالا: هذا أضل من جمل أهله، فقال: أي: هديت لسنة نبيك. أي: من سنة نبيك القرآن، والإفراد، والعمرة هدى لا ضلال. فإن قيل: فما دل على هذا؟ قيل: أمر عمر بأن يفصل بين الحج والعمرة، وهو لا يأمر إلا بما يسمع، ويجوز في سنة رسول الله - ﷺ -، وإفراده الحج.\nفإن قيل: فما قول حفصة لرسول الله - ﷺ -: ما بال الناس حلوا ولم تحل من عمرتك؟ قيل: أكثر الناس مع رسول الله - ﷺ - لم يكن معه هدي، وكانت حفصة معهم، فأمروا أن يجعلوا إحرامهم عمرة ويحلوا، فقالت: لم حل (^٢) الناس ولم تحل أنت من عمرتك؟ تعني من إحرامك الذي ابتدأته، وهم وهو بنية واحدة، قال: \"لبدت رأسي وقلدت هديي،\n_________\n(^١) \"مسند الشافعي\" ١/ ٣٧٢ (٩٦٠).\n(^٢) في الأصل: أحل.","vol":"11","page":193},{"text":"فلا أحل حَتَّى أنحر هديي\" (^١) يعني والله أعلم حيث يحل الحاج؛ لأن القضاء نزل بأن يجعل من كان معه هدي إحرامه حجًّا، وهذا من سعة لسان العرب الذي تكاد تعرف بالجواب فيه. فإن قيل: من أين ثبت حديث عائشة، وجابر، وابن عمر، وطاوس دون حديث من قال: قرن؟ قيل: لتقدم صحبة جابر، وحسن سياقه ابتداء الحديث وآخره، وقرب عائشة من سيدنا رسول الله - ﷺ -، وفضل حفظها عنه، وقرب ابن عمر منه؛ ولأن من وصف انتظاره للقضاء، إذا لم يحج من المدينة بعد نزول فرض الحج قبل حجته -حجة الإسلام- طلب الاختيار فيما وسع له من الحج والعمرة يشبه أن يكون حفظ عنه؛ لأنه قد أتى في المتلاعنين فانتظر القضاء فيهما، وكذلك حفظه عنه في غيرهما، هذا آخر كلامه، ولا مزيد عليه (^٢).\nالثامن:\nقولها: (فشكوت ذَلِكَ إلى رسول الله - ﷺ -)، يقال: شكوت وشكيت لغتان. وسبب شكواها أنها لم تسق هديًا ولا أمرت بإرداف الحج على العمرة، وكان من حقها التمادي إلى الفراغ من عمرتها، ثم تهل بالحج، فلما لم يمكنها إتمام عمرتها شكت ذَلِكَ.\nالتاسع:\nقوله - ﵇ -: (\"انقضي رأسك، وامتشطي، وأهلي بالحج، ودعي العمرة\") احتج به الكوفيون، فقالوا: إن المعتمرة إذا حاضت قبل الطواف وضاق عليها وقت الحج رفضت عمرتها وألقتها واستهلت\n_________\n(^١) سيأتي برقم (١٥٦٦) كتاب: الحج، باب: التمتع والإقران والإفراد بالحج.\n(^٢) انتهى من \"اختلاف الحديث\" ص ٢٢٨ - ٢٣٠.","vol":"11","page":194},{"text":"بالحج، وعليها لرفض عمرتها دم، ثم تقضي عمرة بعد. ونقض الرأس والامتشاط دليل على رفضها؛ لأن القارنة لا تمتشط ولا تنقض رأسها، فجاوبهم مخالفوهم بما أسلفناه عن مالك أن حديث عروة عن عائشة ليس عليه العمل عندنا قديمًا ولا حديثًا، وأظنه وهمًا يعني ليس عليه العمل في رفض العمرة؛ لأن الله تعالى أمر بإتمام الحج والعمرة لمن دخل فيهما.\nوقال تعالى: ﴿وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ [محمد: ٣٣] ورفضها قبل إتمامها هو إبطالها، وكذا لو أحرمت بالحج، ثم حاضت قبل الطواف، لا ترفضه. فكذا العمرة بعلة أنه نسك يجب المضي في فاسده فلا يجوز تركه قبل إتمامه مع القدرة عليه.\nوالذي عليه العمل عند مالك، والأوزاعي، والشافعي، وأبي ثور في المعتمرة تحيض قبل الطواف، وتخشى فوات عرفة وهي حائض أنها تهل بالحج، وتكون كمن نوى الحج والعمرة ابتداء وعليها هدي القرآن، ولا يعرفون رفض العمرة ولا رفض الحج لأحد دخل فيهما أو في أحدهما. قالوا: وكذلك المعتمر يخاف فوات عرفة قبل أن يطوف لا يكون إهلاله رفضًا للعمرة بل يكون قارنًا بإدخاله الحج على العمرة (^١).\nودفعوا حديث عروة عن عائشة بضروب من الاعتلال منها: أن القاسم والأسود، وعمرة رووا عن عائشة ما دل أنها كانت محرمة بحج، فكيف يجوز أن يقال لها دعي العمرة، وقال إسماعيل بن إسحاق: حديث عروة غلط؛ لأن ثلاثة خالفوه، وقد أسلفنا هذا.\n_________\n(^١) انظر: \"المدونة\" ١/ ٣٢٨ - ٣٢٩، \"المنتقى\" ٢/ ٢٢٤، \"الاستذكار\" ١١/ ١٩٠ - ١٩١، \"عيون المجالس\" ٢/ ٨٩٨ - ٨٩٩، \"التمهيد\" ٨/ ٢١٦ - ٢١٧.","vol":"11","page":195},{"text":"وقال غيره: أقل الأحوال في ذَلِكَ سقوط الاحتجاج بما صح فيه التعارض، والرجوع إلى قوله -﷿-: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ وأجمعوا على الخائف لقرب عرفة أنه لا يحل له رفض العمرة، فكذلك من خاف فوت عرفة؛ لأنه يمكنه إدخال الحج على العمرة، ويكون قارنًا فلا وجه لرفض العمرة في شيء من النظر.\nقال ابن أبي صفرة: ولو ثبت قوله: \"دعي العمرة\" لكان له تأويل سائغ، فيكون معنى قوله: أهلي بالحج الذي أنت فيه أي: استديمي ما أنت عليه، ودعي العمرة التي أردت أن تفسخ حجك فيها، لأنها إنما طهرت بمنى وقد رهقها الوقوف بعرفة.\nوهذا أصل في المراهق أن له تأخير طواف الورود. ومما يوهن رواية عروة ما رواه حماد بن زيد عن هشام بن عروة عن أبيه قال: حَدَّثَني غير واحد أن النبي - ﷺ - قال لها: \"دعي عمرتك\"، فدل أن عروة لم يسمعه من عائشة، وهذا قد أسلفناه. ولو ثبت قوله: \"انقضي رأسك، وامتشطي\" لما نافي ذَلِكَ إحرامها ولجبرته بالفدية كما أمر - ﵇ - كعب بن عجرة بالحلق والفدية لما بلغ به أذى القمل، فيكون أمره لها بنقضها رأسها وامتشاطها؛ لضرورة كانت بها مع الفدية، هذا سائغ ومحتمل، فلا تعارض به الأصول.\nوقد يمكن أن يكون أمره بغسل رأسها وإن كانت حائضًا لا يجب عليها غسله، ولا نقضه لتغتسل للإهلال بالحج، وذلك من سنة الحائض والنفساء كما أمر - ﵇ - أسماء بنت عميس حين ولدت محمد بن أبي بكر بالبيداء بالاغتسال والإهلال (^١). لا سيما إن كانت\n_________\n(^١) رواه مسلم (١٢٠٩ - ١٢١٠، ١٢١٨).","vol":"11","page":196},{"text":"لبدته، ولو أمرها بذلك لوجوب الغسل عليها لكانت قد طهرت فتطوف للعمرة التي تركت.\nوقوله لها: \"غير أن لا تطوفي بالبيت\". يدل أنها لم تنقض رأسها إلا لمرض كان بها، أو لأهلال كما ذكرنا.\nقال الشافعي: ليس معناها اتركيها وأخريها على القضاء، إنما هو أنه أمرها أن تدخل الحج على العمرة، فتصير قارنة. قال: وعلى هذا المذهب تكون عمرتها من التنعيم تطوعًا لا عن واجب، ولكن أراد أن تطيب نفسها فأعمرها، وكانت قد سألته ذَلِكَ. وقد روي ما يشبه هذا المعنى في حديث جابر (^١) المذكور، يعني قبل. وقاله مالك أيضًا.\nوقال الخطابي: أمره عائشة بالامتشاط مشكل جدًا، وكان الشافعي تأوله على أنه أمرها أن تدع العمرة وتدخل عليها الحج، فتكون قارنة، قال: وهذا لا يشاكل القصة (^٢).\nوقيل: يحتمل أن تكون مضطرة، وحمله غيره على ما أسلفناه من\nأذى أو نحوه. وقيل: إنما أمرها بفسخ العمرة وإنشاء الحج مفردًا، وأبعد من قال: إنها لم تكن أوجبت حجًا ولا عمرة، وإنما نوت أن\nتعتمر، ولم تطف حَتَّى حاضت، فقال لها ما قال، يؤيده: خرجنا لا نرى إلا الحج، وقيل: كان من مذهبها أن المعتمر إذا أحل استباح ما يستبيحه الحاج إذا رمى جمرة العقبة، ووهاه الخطابي (^٣).\n_________\n(^١) جاء في هامش الأصل ما نصه: حاشية من خط الشيخ: لما ذكر ابن أبي حاتم حديث جابر قال: قال أبي: إنه منكر بهذا الإسناد يعني رواته عباد بن العوام، عن حجاج، عن أبي الزبير، عنه أنه - ﵇ - جمع الحج والعمرة فطاف لهما طوافا واحدًا.\n(^٢) \"أعلام الحديث\" ٢/ ٨٤٨.\n(^٣) التخريج السابق.","vol":"11","page":197},{"text":"ومعنى \"دعي العمرة\" دعي العمل بها، أو دعي أعمالها حَتَّى تطوفي وتسعي للحج والعمرة طوافًا واحدًا.\nومذهب عطاء، ومجاهد، والحسن، وطاوس: أن الطواف الواحد والسعي الواحد يجزآن القارن عن حجه وعمرته (^١)، كما جاء في حديث عائشة، وبه قال مالك، وأحمد والشافعي، وإسحاق، ومحمد بن سيرين، وسالم، والزهري، وداود، وإسحاق، وأبو ثور.\nوعن الشعبي أن القارن يطوف طوافين، وهو قول أصحاب الرأي، وكذلك قال الثوري، وحكي أيضًا عن مجاهد، وجابر بن زيد، وشريح القاضي، والشعبي، ومحمد بن علي بن حسين، والنخعي، والثوري،\nوالأوزاعي، والأسود بن يزيد، والحسن بن حي، وحماد بن سلمة، وحماد بن أبي سليمان، والحكم بن عتيبة، وزياد بن مالك، وابن شبرمة، وابن أبي ليلى، وحكي عن عمر، وعلي، وابنيه الحسن والحسين وابن مسعود، وإحدى الروايتين عن أحمد.\nوروى مجاهد، عن ابن عمر أنه جمع بين الحج والعمرة، وقال: سبيلهما واحد، وطاف طوافين، وسعى لهما سعيين، وقال: هكذا رأيت سيدنا رسول الله - ﷺ - يصنع كما صنعت.\nقال الدارقطني: لم يروه عن الحكم غير الحسن بن عمارة، وهو متروك (^٢)، وعن علي أنه جمع بينهما، وفعل ذَلِكَ ثم قال: هكذا رأيت رسول الله - ﷺ - فعل، ثم ضعف سنده (^٣).\n_________\n(^١) رواها ابن أبي شيبة ٣/ ٢٨٠ (١٤٣١٧ - ١٤٣١٨، ١٤٣٢١، ١٤٣٢٥)، كتاب: الحج، باب: من قال: يجزئ للقارن طواف.\n(^٢) \"سنن الدارقطني\" ٢/ ٢٥٨ كتاب: الحج، باب: المواقيت.\n(^٣) \"سنن الدارقطني\" ٢/ ٢٦٣، باب: المواقيت.","vol":"11","page":198},{"text":"وكذا عن علقمة عن ابن مسعود قال: طاف رسول الله - ﷺ - لعمرته وحجته طوافين وسعى سعيين، وأبو بكر وعمر، وعلي، قال: علقمة، وابن مسعود. ورواه الدارقطني أيضًا من حديث عمران بن حصين وضعفه، وقال: الصواب بهذا الإسناد أنه - ﵇ - قرن الحج والعمرة، وليس فيه ذكر الطواف ولا السعي (^١).\nثم ذكر عن علي مرفوعًا فيه أيضًا ذَلِكَ (^٢). قال منصور: فذكرت ذَلِكَ لمجاهد، فقال: ما كنا نفتي إلا بطواف واحد، فأما الآن فلا نفعل (^٣).\nوحديث الصبي بن معبد الماضي أنه فعل ذَلِكَ، لكنها من رواية النخعي عنه، وهو منقطع، قال ابن حزم: لم يدركه (^٤).\nوفي \"مصنف عبد الرزاق\" مثله من حديث علي بإسناد ضعيف، ورواه عبد الرحمن بن أبي ليلى عن رسول الله - ﷺ -.\nوقال ابن حزم: خبر ساقط لا يجوز الاحتجاج به، وكذا كل ما روي عنه في هذا، وكذا كل ما رووا عن الصحابة في ذَلِكَ لا يصح عنه ولا كلمة، ولكنه عن مجاهد، وجابر بن زيد، وشريح، والشعبي، ومحمد بن علي، والنخعي، وحماد بن أبي سليمان، والحكم بن عتيبة صحيح (^٥)، وكذا قال ابن المنذر: الرواية عن علي لا تثبت؛ لأن راويها عن علي أبو نصر، وهو مجهول.\nولو كان ثابتًا لكانت سنة رسول الله - ﷺ - أولى. ثم قد أسلفنا رواية عبد الرزاق عنه، وهو خلاف رواية أهل العراق عنه.\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٢٦٤.\n(^٢) \"سنن الدارقطني\" ٢/ ٢٦٣.\n(^٣) المصدر السابق ٢/ ٢٦٥.\n(^٤) \"المحلى\" ٧/ ١٧٦.\n(^٥) المصدر السابق، بتصرف.","vol":"11","page":199},{"text":"العاشر:\nقولها: (فلما قضينا الحج أرسلني مع عبد الرحمن إلى التنعيم فاعتمرت) إنما عبرت بقضاء الحج؛ لأنه أتم النسكين.\nوفيه: أن الإحرام بالعمرة إنما يكون من الحل وأعمرها منه تطييبًا لنفسها يدل له \"هذِه مكانُ عمرتك\" برفع مكان على الخبر أي: عوض عمرتك الفائتة، وبالنصب على الظرف.\nقال بعضهم: والنصب أوجه، ولا يجوز غيره، والعامل فيه محذوف تقديره هذِه كائنة مكان عمرتك أو مجعولة مكانها.\nقال القاضي عياض: والرفع أوجه عندي إذ لم يرد به الظرف إنما أراد عوض عمرتك فمن قال: كانت قارنة، قال: مكان عمرتك التي أردت أن تأتي بها مفردة ومن قال: كانت مفردة. قال: مكان عمرتك التي فسخت الحج إليها، ولم تتمكني من الإتيان بها للحيض وكان ابتداء حيضها يوم السبت، لثلاث خلون من ذي الحجة بسرف وطهرت يوم السبت وهو يوم النحر (^١).\nوقال ابن التين: يحتمل أن يريد أنها عمرة مفردة بالعمل مكان عمرتك التي أردت أن تفرديها به فلم تكمليها على ذَلِكَ.\nالحادي عشر:\nقولها: (فطاف الذين كانوا أهلوا بالعمرة بالبيت، وبين الصفا والمروة، ثم حلوا)، تريد: عند ورودهم للعمرة، قاله ابن التين.\nوقولها: (وأما الذين جمعوا الحج والعمرة فإنما طافوا طوافًا واحدًا) فيه دلالة على أنه لا يتكرر، وقد قدمنا ما فيه من الخلاف.\n_________\n(^١) \"إكمال المعلم\" ٤/ ٢٣٤ - ٢٣٥.","vol":"11","page":200},{"text":"وفي \"الموطأ\": وأما الذين أهلوا بالحج أو جمعوهما يحتمل أن يريد أنهم لم يطوفوا غير طواف واحد للقدوم وآخر للإفاضة، إن كانوا قرنوا قبل دخول مكة، وإن كانوا أردفوا بمكة فلم يطوفوا غير طواف واحد وهو طواف الإفاضة، ويحتمل أن يريد أنهم سعوا إليهما سعيا واحدًا، والسعي يسمى طوافًا، ويحتمل أن يريد طوافهم على صفة واحدة لم يزد القارن فيه على طواف المفرد (^١).\nوذلك أن القارن لم يفرد العمرة بطواف وسعي، بل طاف لهما كما طاف المفرد للحج، وهذا نص في أنه لا يتعدد وقد سلف ما فيه.\nقال مالك في \"الموطأ\": إذا دخلت مكة بعمرة، وهي حائض وخشيت الفوات أهلت بالحج، وكانت قارنة (^٢).\nوذكر البخاري بعد هذا أن إذنه لعائشة بما ذكر كان في يوم عرفة.\n_________\n(^١) \"الموطأ\" ص ٢٦٥.\n(^٢) \"الموطأ\" ص ٢٦٦.","vol":"11","page":201},{"text":"<span data-type='title' id=toc-1228>٣٢ - باب مَنْ أَهَلَّ فِي زَمَنِ النَّبِيِّ - ﷺ - كَإِهْلَالِ النَّبِيِّ - ﷺ </span>-\nقَالَهُ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\n\n١٥٥٧ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنِ ابْنِ جُرَيْجٍ، قَالَ عَطَاءٌ: قَالَ جَابِرٌ - ﵁ -: أَمَرَ النَّبِيُّ - ﷺ - عَلِيًّا - ﵁ - أَنْ يُقِيمَ عَلَى إِحْرَامِهِ. وَذَكَرَ قَوْلَ سُرَاقَةَ. [١٥٦٨، ١٥٧٠، ١٦٥١، ١٧٨٥، ٢٥٠٥، ٤٣٥٢، ٧٢٣٠، ٧٣٦٧ - مسلم: ١٢١٦ - فتح: ٣/ ٤١٦]\n\n١٥٥٨ - حَدَّثَنَا الحَسَنُ بْنُ عَلِيٍّ الخَلاَّلُ الهُذَلِيُّ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا سَلِيمُ بْنُ حَيَّانَ قَالَ: سَمِعْتُ مَرْوَانَ الأَصْفَرَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَدِمَ عَلِيٌّ - ﵁ - عَلَى النَّبِيِّ - ﷺ - مِنَ اليَمَنِ، فَقَالَ: \"بِمَا أَهْلَلْتَ؟ \". قَالَ: بِمَا أَهَلَّ بِهِ النَّبِيُّ - ﷺ -. فَقَالَ \"لَوْلَا أَنَّ مَعِي الهَدْىَ لأَحْلَلْتُ\". وَزَادَ مُحَمَّدُ بْنُ بَكْرٍ عَنِ ابْنِ جُرَيْجٍ: قَالَ لَهُ النَّبِيُّ - ﷺ - \"بِمَا أَهْلَلْتَ يَا عَلِيُّ؟ \". قَالَ: بِمَا أَهَلَّ بِهِ النَّبِيُّ - ﷺ - قَالَ: \"فَأَهْدِ وَامْكُثْ حَرَامًا كَمَا أَنْتَ\". [مسلم: ١٢٥٠ - فتح: ٣/ ٤١٦]\n\n١٥٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: بَعَثَنِي النَّبِيُّ - ﷺ - إِلَى قَوْمٍ بِاليَمَنِ فَجِئْتُ وَهْوَ بِالبَطْحَاءِ، فَقَالَ: \"بِمَا أَهْلَلْتَ؟ \". قُلْتُ: أَهْلَلْتُ كَإِهْلَالِ النَّبِيِّ - ﷺ - قَالَ: \"هَلْ مَعَكَ مِنْ هَدْيٍ؟ \". قُلْتُ: لَا. فَأَمَرَنِي فَطُفْتُ بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ، ثُمَّ أَمَرَنِي فَأَحْلَلْتُ فَأَتَيْتُ امْرَأَةً مِنْ قَوْمِي فَمَشَطَتْنِي، أَوْ غَسَلَتْ رَأْسِي، فَقَدِمَ عُمَرُ - ﵁ - فَقَالَ: إِنْ نَأْخُذْ بِكِتَابِ اللهِ فَإِنَّهُ يَأْمُرُنَا بِالتَّمَامِ، قَالَ اللهُ: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ﴾ [البقرة: ١٩٦] وَإِنْ نَأْخُذْ بِسُنَّةِ النَّبِيِّ - ﷺ - فَإِنَّهُ لَمْ يَحِلَّ حَتَّى نَحَرَ الهَدْيَ. [١٥٦٥، ١٧٢٤، ١٧٩٥، ٤٣٤٦، ٤٣٩٧ - مسلم: ١٢٢١ - فتح: ٣/ ٤١٦]\nذكر فيه حديث ابن جُرَيْجٍ، قَالَ عَطَاءٌ: قَالَ جَابِرٌ: أَمَرَ النَّبِيُّ - ﷺ - عَلِيًّا أَنْ يُقِيمَ عَلَى إِحْرَامِهِ. وَذَكَرَ قوْلَ سُرَاقَةَ.","vol":"11","page":202},{"text":"وَزَادَ مُحَمَّدُ بْنُ بَكْرِ، عَنِ ابن جُرَيْجٍ: قَالَ لَهُ النَّبِيُّ - ﷺ -: \"بِمَا أَهْلَلْتَ يَا عَلِيٍّ؟ \". قَالَ: بِمَا أَهَلَّ بِهِ النَّبِيُّ - ﷺ -. قَالَ: \"فَأَهْدِ وَامْكُثْ حَرَامًا كَمَا أَنْتَ\".\nوحديث أنس قال: قدم علي على النبي - ﷺ - من اليمن، فقال: \"بما أهللت\" قلت: بما أهل به النبي - ﷺ -. قال: \"لولا أن معي الهدي لأحللت\".\nوحديث أبي موسى أنه قدم من اليمن مهلًا بما أهل به رسول الله - ﷺ -.\nالشرح:\nحديث ابن عمر المعلق أسنده في المغازي كما ستعلمه بعد (^١).\nوحديث جابر أخرجه مسلم عن محمد بن حاتم، ثنا يحيى القطان، أنا ابن جريج، أخبرني عطاء سمعت جابرًا قال: قدم علي من سعايته فقال: \"بم أهللت\"؟ قال: بما أهل به النبي - ﷺ -. قال له: \"فامكث حرامًا\" الحديث (^٢).\nوذكره البخاري أيضًا في باب: بعث النبي - ﷺ - علي بن أبي طالب، وخالد بن الوليد من كتاب المغازي عن المكي بسنده (^٣).\nوذكره في باب: عمرة التنعيم من حديث حبيب المعلم عن عطاء، حَدَّثَني جابر الحديث (^٤).\n_________\n(^١) سيأتي برقم (٤٣٥٣) كتاب: المغازي، باب: بعث علي بن أبي طالب - ﵇ -.\n(^٢) \"صحيح مسلم\" (١٢١٦) كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٣) سيأتي برقم (٤٣٥٢).\n(^٤) سيأتي برقم (١٧٨٥).","vol":"11","page":203},{"text":"وزيادة محمد بن بكر البرساني رواها أبو نعيم عن محمد بن أحمد، ثنا عمران بن موسى، ثنا محمد بن بشار، ثنا محمد بن بكر، عن ابن جريج به.\nوفي البخاري في كتاب الشركة من حديث حماد، عن ابن جريج، عن عطاء، عن جابر، وفيه: فجاء علي فقال أحدهما يقول: لبيك بما أهل به رسول الله - ﷺ -، وقال الآخر: لبيك بحجة رسول الله، فأمره رسول الله - ﷺ - أن يقيم على إحرامه وأشركه في الهدي (^١).\nوذكر أصله من حديث ابن عباس بدون هذا، وخرجه في الباب السالف في المغازي من حديث بكر بن عبد الله المزني قال: ذكر لابن عمر، أن أنسًا حدثهم أن النبي - ﷺ - أهل بعمرة وحجة، فقال: أهل النبي - ﷺ - بالحج، وأهللنا به، فلما قدمنا مكة قال: \"من لم يكن\nمعه هدي فليجعلها عمرة\" وكان مع النبي - ﷺ - هدي، فقدم علينا علي بن أبي طالب من اليمن حاجًّا، فقال النبي - ﷺ -: \"بما أهللت، فإن معنا أهلك؟ \" قال: أهللت بما أهل به النبي - ﷺ -. قال: \"فأمسك، فإن معنا هديًا\" (^٢) وقد ذكره مسلم بمعناه (^٣).\nوقال الترمذي في حديث أنس: حسن غريب مشهور من حديث سليم -يعني بفتح السين- ابن حيان (^٤).\n_________\n(^١) سيأتي برقم (٢٥٠٥)، باب: الاشتراك في الهدي والبُدن.\n(^٢) سيأتي برقم (٤٣٥٤).\n(^٣) \"صحيح مسلم\" (١٢٣٢) كتاب: الحج، باب: الإفراد بالحج.\n(^٤) \"سنن الترمذي\" (٩٥٦) كتاب: الحج، باب: ما جاء في الرخصة للرعاء أن يرموا يومًا ويدعوا يومًا.","vol":"11","page":204},{"text":"وحديث أبي موسى (^١) رواه البخاري عن محمد بن يوسف، ثنا سفيان.\nقال أبو مسعود الدمشقي: سفيان هذا هو الثوري، وإذا كان كذلك فمحمد هذا هو الفريابي، وكذا قاله أبو نعيم أيضًا، وأخرجه مسلم أيضًا (^٢).\nأما حكم الباب: فيجوز أن يهل كإهلال زيد لقصة علي وأبي موسى في ذَلِكَ، فإن كان زيد محرمًا انعقد إحرامه كإحرامه إن حجا فحج، وإن عمرة فعمرة، وإن قرانًا فقران. وإن كان أحرم بنية التمتع كان عمرو محرمًا بعمرة، ولا يلزمه التمتع، إن كان مطلقًا انعقد مطلقا، ويتخير كما يتخير زيد، ولا يلزمه الصرف إلى ما يصرفه إليه زيد على الأصح وإن كان زيد أحرم مطلقًا ثم عينه قبل إحرام عمرو فالأصح أنه ينعقد إحرام عمرو مطلقًا. وقيل: معينا، وإن لم يكن زيد محرمًا انعقد إحرامه مطلقًا، ولنا وجه أنه إن علم عدم إحرام زيد لم ينعقد كما لو علق فقال: إن كان زيد محرمًا فقد أحرمت، فلم يكن محرمًا، والأصح: الانعقاد، والفارق بأنه جازم بالإحرام في مسألتنا، بخلاف ما إذا علق.\nوظاهر الحديث أنهما لم يعلما قبل بما أحرم به رسول الله - ﷺ -.\nوقال بعضهم: يحتمل الإعلام بذلك، وأنها حجة مفردة، ففعل علي كذلك.\n_________\n(^١) ورد في هامش الأصل ما نصه: حديث أبي موسى أعاده في باب متى يحل المعتمر.\n(^٢) مسلم (١٢٢١).","vol":"11","page":205},{"text":"وقال الخطابي: يحتمل أن يكون علي علم بأنه - ﵇ - كان قارنًا؛ لأن الهدي لا يجب على غير القارن أو المتمتع، ولو كان متمتعًا لحل من إحرامه للعمرة، ثم استأنف إحرامًا للحج. فلما أمره أن يمكث حرامًا دل على أنه قارن (^١).\nويحتمل أن يكون على معنى الترقب، فلما وصل إلى رسول الله - ﷺ - أمضى له ذَلِكَ وكان أحرم بعمرة فلم يجز له أن يحل لمكان ما معه من الهدي، ذكره الداودي.\nفرع:\nقال الروياني في \"بحره\" عن والده: لو كان أحرم بإحرام زيد ثم تبين أنه كان ميتًا انعقد إحرامه، ويصرفه إلى ما أراد، وقيل: لا ينعقد.\nفرع:\nلو علق على إحرام زيد ولو في المستقبل، أو على طلوع الشمس فوجهان، والميل إلى الجواز.\nولم يقل بقصة علي وأبي موسى مالك والكوفيون؛ أخذًا بظاهر قوله: \"إنما الأعمال بالنيات\" (^٢) وقالوا: لا بد أن ينوي حجًا أو عمرة عند دخوله فيه، وقالوا: إذا نوى بحجته التطوع وعليه حجة الإسلام أنه لا يجزئه عنها، وبه قال الثوري، وإسحاق.\nوقال الشافعي: يجزئه عن حجة الإسلام، وتعود النافلة فرضًا لمن لم يؤد فرضه في الحج خاصة، كما يعود الإحرام بالحج قبل وقته (^٣)، وإن نوى به الفريضة تطوعًا.\n_________\n(^١) \"أعلام الحديث\" ٢/ ٨٥٠.\n(^٢) سلف برقم (١).\n(^٣) \"الأم\" ٢/ ١٠٤، \"البيان\" ٤/ ٥٨.","vol":"11","page":206},{"text":"قال ابن بطال: فيقال له: قد أجمعوا أن من صلى قبل الزوال أربعًا، إن نوى به الظهر أنها لا تجزئه، وهي تطوع، فكذا الحج (^١).\nقُلْتُ: هذا لا يقال لمثل هذا الإمام، فإن الحج لا يقاس عليه.\nوقال ابن المنير في \"تراجمه\": كأن البخاري لما لم ير إحرام التقليد ولا الإحرام المطلق ثم تعين بعد ذَلِكَ، أشار في الترجمة بقوله: باب: من أهل في زمن النبي - ﷺ - كإهلاله، إلى أن هذا خاص بذلك الزمن، فليس لأحد أن يحرم بما أحرم به فلان، بل لا بد أن يعين العبادة التي نواها ودعت الحاجة إلى الإطلاق، والحوالة على إحرامه - ﵇ -؛ لأن عليًّا وأبا موسى لم يكن عندهما أصل يرجعان إليه في كيفية الإحرام، فأحالا على رسول الله - ﷺ -، وأما الآن فقد استقرت الأحكام، وعرفت مراتب كيفيات الإحرام، ومذهب مالك على الصحيح جواز ذَلِكَ، وأنه ليس خاصًا بذلك الزمن (^٢).\nثم اعلم أن حديث أنس موافق لرأي الجماعة في إفراده - ﵇ -.\nقال المهلب: ويردُّ وهْمَ أنس أنه - ﵇ - قرن، واتفاقه مع الجماعة أولى بالاتباع بما انفرد به وخالفهم فيه،. فتسويغ الشارع لنفسه: \"لولا الهدي\" يدل أنه كان مفردًا؛ لأنه لا يجوز للقارن الإهلال، حتى يفرغ من الحج؛ وأما قوله - ﵇ -: \"لولا أني سقت الهدي لأحللت\" والمفرد لا يحل اليوم سواء كان معه هدي أو لم يكن، فإن معنى: \"لأحللت\": لفسخت الحج في العمرة؛ لأن الفسخ كان مباحًا حينئذ\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٣٤.\n(^٢) انتهى كلام ابن المنير من \"المتواري على تراجم أبواب البخاري\" ص ١٣٦.\nوينظر لمذهب مالك: \"التفريع\" ١/ ٣١٥، و\"عيون المجالس\" ٢/ ٧٦٩، و\"مواهب الجليل\" ٣/ ٤٤٦.","vol":"11","page":207},{"text":"لمن لا هدي له، فجاز لهم الإحلال ووطء النساء قبل الشروع في عمل\nالعمرة في وقت فسخهم الحج. فأما من كان معه هدي فلم يفسخ لقوله تعالى: ﴿حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦].\nوقوله: \"بم أهللت؟ \" قال ابن التين: ووقع في الأمهات بالألف، وصوابه بحذفها.\nوقوله: \"فأهل\" هو بهمزة قطع؛ لأنه أمر من الرباعي، وقوله: \"وامكث\" أي لأجل سوق الهدي، فإن من ساقه لم يحل حَتَّى يتم الحج كما فعل - ﷺ -.\nوفيه: استعمال علي على اليمن، وفي غير هذا الحديث أنه استُعمل على الصدقات ويحتمل أن يكون ولِيَها احتسابًا وأعطى عطاءه من غيرها.\nومعنى قوله: \"لولا أن معي الهدي لأحللت\" حمله قوم على أن التمتع أفضل من الإفراد والقران، وهو قول الشافعي، وقاله أحمد، وإسحاق، وبعض متأخري المالكية (^١)\n_________\n(^١) قال الإمام مالك: الإفراد بالحج أحب إلى، انظر: \"المدونة\" ١/ ٢٩٥، \"التفريع\" ١/ ٣٣٥، وانظر لأقوال متأخري المالكية \"الذخيرة\" ٣/ ٢٨٥، وقال النووي في \"روضة الطالبين\": وأفضلها: الافراد، ثم التمتع، ثم القرآن، هذا هو المذهب. والمنصوص في عامة كتبه. \"الروضة\" ٣/ ٤٤، وقال في \"المجموع\" ٧/ ١٥٨: الأصح تفضيل الإفراد ورجحه الشافعي والأصحاب وغيرهم، وقال العمراني في \"البيان\": المشهور من المذهب: أن الإفراد والتمتع أفْضَلُ من القران. وفي الأفراد والتمتع قولان: أحدهما: أن الإفراد أفْضَلُ والثاني: أن التمتع أفضل. ثم ذكر العمراني قولًا ثالثًا للشافعي حكاه صاحب \"الفروع\" أن القرآن أفْضَلُ. ويقول العمراني: وإذا قلنا: إن الإفراد أفْضَلُ فإنما نريد به: إذا أتى بالحج، ثم أتى العمرة بعده، فأما إذا أتى بالحج دون العمرة … فالتمتع أفْضَلُ. وهذا هو الصحيح. \"البيان\" ٤/ ٦٦، وانظر قول الإمام أحمد في \"المستوعب\" ٤/ ٤٩، \"المغني\" ٥/ ٨٢، \"المبدع\" ٣/ ١١٩.","vol":"11","page":208},{"text":"وقيل: إن الحديث خرج على سبب، وهو أن الجاهلية كانوا لا يرون العمرة في أشهر الحج، فأباح ذَلِكَ الإسلام، وقيل: قاله تطييبًا لقلب أصحابه، وليتأسى به غيره في الرخصة، ولا يضيق على أمته؛ لأن بعض أصحابه كانوا لا يحبون أن يفعلوا إلا كفعله.\nوقوله: \"لأحللت\" يقال: أحل من إحرامه فهو محل، وحل أيضًا قال تعالى: ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾ [المائدة: ٢] وقوله في حديث أبي موسى: فأمرني فطفت بالبيت، ثم أمرني فأحللت. هذا يخالف ما أمر به عليًا، وذلك أنه - ﵇ - كان معه الهدي، وكذا علي، فشاركه علي في عدم التحلل، وأبو موسى لم يكن معه هدي فصار له حكم النبي - ﷺ - في الإحرام فقط؛ لأنه قال: \"لولا الهدي لجعلتها عمرة وتحللت\".\nقال ابن التين: ويشبه أن يكون أراد كإهلال النبي - ﷺ - أي: كما سَنَّه وعَيَّنَه من أنواع ما يحرم له، ولم يكن معه هدي، ولا اتساعَ لثمن الهدي، فأمر أن يحل بعمل عمرة إذا كان إهلاله بها مضى وعلي كان معه الهدي.\nوقيل: أمر أبا موسى بمنزلة ما أمر غيره ممن كان معه بفسخ العمرة إلى الحج إذ لا هدي معه.\nوقول عمر: (أن نأخذ بكتاب الله … إلى آخره) ظاهره أن من أنشأ حجًّا ليس له فسخه في عمرة من أجل الهدي؛ تعظيمًا لحرمات الله، وتأول قوم أنه - ﵇ - كان نهى عن التمتع بالعمرة إلى الحج. وهذا تأويل من لا يعرف؛ لأن التمتع ثابت بنص الكتاب والسنة، وروي عنه أن ذَلِكَ خاص بذلك العام كما سلف إباحته؛ ردًّا لقول الجاهلية إن العمرة في أشهر الحج من أفجر الفجور.","vol":"11","page":209},{"text":"وقوله: (فقدم عمر)، يعني: إذ حج بالناس في خلافته ومعنى الأمر بالتمام في الآية أن من أهل بشيء فليتم ما بدأ به ولا يفسخه، وفي أحاديث الباب دلالة لما ذهب إليه أبو حنيفة وأحمد من أن المعتمر المتمتع إذا كان معه هدي لا يتحلل من عمرته حَتَّى ينحر هديه يوم النحر. ومذهب الشافعي، ومالك أنه إذا طاف، وسعى، وحلق حل من عمرته وحل له كل شيء في الحال سواء كان ساق هديًا\nأم لا (^١) (^٢).\n_________\n(^١) انظر: \"مختصر الطحاوي\" (٧٢)، \"الهداية\" ١/ ٢٠١، \"التفريع\" ١/ ٣٣٤، \"عيون المجالس\" ٢/ ٧٨١، \"روضة الطالبين\" ٣/ ٥٢، \"المجموع\" ٧/ ١٨٣، \"البيان\" ٤/ ٤٢٢، \"المستوعب\" ٤/ ٣٦٧، \"المغني\" ٥/ ٣٠٠، \"المبدع \" ٣/ ٢٤١.\n(^٢) ورد بهامش الأصل ما نصه: ثم بلغ في الخامس بعد العشرين، كتبه مؤلفه.","vol":"11","page":210},{"text":"<span data-type='title' id=toc-1229>٣٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿الحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِيهِنَّ الحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الحَجِّ﴾ [البقرة: ١٩٧]. وقوله ﴿يَسْأَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِىَ مَوَاقِيتُ لِلنَّاسِ وَالحَجِّ﴾ [البقرة: ٨٩]</span>\nوَقَالَ ابْنُ عُمَرَ: أَشْهُرُ الحَجِّ: شَوَّالٌ، وَذُو القَعْدَةِ، وَعَشْرٌ مِنْ ذِى الحَجَّةِ. وَقَالَ ابْنُ عَبَّاسٍ: مِنَ السُّنَّةِ أَنْ لَا يُحْرِمَ بِالحَجِّ إِلاَّ فِي أَشْهُرِ الحَجِّ. وَكَرِهَ عُثْمَانُ أَنْ يُحْرِمَ مِنْ خُرَاسَانَ أَوْ كَرْمَانَ.\n\n١٥٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنِي أَبُو بَكْرٍ الحَنَفِيُّ، حَدَّثَنَا أَفْلَحُ بْنُ حُمَيْدٍ، سَمِعْتُ القَاسِمَ بْنَ مُحَمَّدٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي أَشْهُرِ الحَجِّ، وَلَيَالِي الحَجِّ وَحُرُمِ الحَجِّ، فَنَزَلْنَا بِسَرِفَ، قَالَتْ: فَخَرَجَ إِلَى أَصْحَابِهِ فَقَالَ: \"مَنْ لَمْ يَكُنْ مِنْكُمْ مَعَهُ هَدْيٌ فَأَحَبَّ أَنْ يَجْعَلَهَا عُمْرَةً فَلْيَفْعَلْ، وَمَنْ كَانَ مَعَهُ الهَدْيُ فَلَا\". قَالَتْ: فَالآخِذُ بِهَا وَالتَّارِكُ لَهَا مِنْ أَصْحَابِهِ، قَالَتْ: فَأَمَّا رَسُولُ اللهِ - ﷺ - وَرِجَالٌ مِنْ أَصْحَابِهِ فَكَانُوا أَهْلَ قُوَّةٍ، وَكَانَ مَعَهُمُ الهَدْيُ، فَلَمْ يَقْدِرُوا عَلَى العُمْرَةِ قَالَتْ: فَدَخَلَ عَلَىَّ رَسُولُ اللهِ - ﷺ - وَأَنَا أَبْكِى فَقَالَ \"مَا يُبْكِيكِ يَا هَنْتَاهْ؟ \". قُلْتُ سَمِعْتُ قَوْلَكَ لأَصْحَابِكَ فَمُنِعْتُ العُمْرَةَ. قَالَ \"وَمَا شَأْنُكِ؟ \". قُلْتُ: لَا أُصَلِّي. قَالَ: \"فَلَا يَضِيرُكِ، إِنَّمَا أَنْتِ امْرَأَةٌ مِنْ بَنَاتِ آدَمَ كَتَبَ اللهُ عَلَيْكِ مَا كَتَبَ عَلَيْهِنَّ، فَكُونِي فِي حَجَّتِكِ، فَعَسَى اللهُ أَنْ يَرْزُقَكِيهَا\". قَالَتْ: فَخَرَجْنَا فِي حَجَّتِهِ حَتَّى قَدِمْنَا مِنًى فَطَهَرْتُ، ثُمَّ خَرَجْتُ مِنْ مِنًى فَأَفَضْتُ بِالبَيْتِ، قَالَتْ: ثُمَّ خَرَجَتْ مَعَهُ فِي النَّفْرِ الآخِرِ حَتَّى نَزَلَ المُحَصَّبَ، وَنَزَلْنَا مَعَهُ، فَدَعَا عَبْدَ الرَّحْمَنِ بْنَ أَبِي","vol":"11","page":211},{"text":"بَكْرٍ فَقَالَ: \"اخْرُجْ بِأُخْتِكَ مِنَ الحَرَمِ، فَلْتُهِلَّ بِعُمْرَةٍ ثُمَّ افْرُغَا، ثُمَّ ائْتِيَا هَا هُنَا، فَإِنِّي أَنْظُرُكُمَا حَتَّى تَأْتِيَانِي\". قَالَتْ: فَخَرَجْنَا حَتَّى إِذَا فَرَغْتُ، وَفَرَغْتُ مِنَ الطَّوَافِ ثُمَّ جِئْتُهُ بِسَحَرَ فَقَالَ: \"هَلْ فَرَغْتُمْ؟ \". فَقُلْتُ: نَعَمْ. فَآذَنَ بِالرَّحِيلِ فِي أَصْحَابِهِ، فَارْتَحَلَ النَّاسُ فَمَرَّ مُتَوَجِّهًا إِلَى المَدِينَةِ. ضَيْرُ: مِنْ ضَارَ يَضِيرُ ضَيْرًا، وَيُقَالُ: ضَارَ يَضُورُ ضَوْرًا، وَضَرَّ يَضُرُّ ضَرًّا. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٤١٨]\nثم ذكر حديث عائشة: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي أَشْهُرِ الحَجِّ، وَلَيَالِي الحَجَّ وَحُرُمِ الحَجِّ .. الحديث بطوله.\nأما الآية الأولى فقال الفراء في \"معانيه\": معناها: وقت الحج هذِه الأشهر، فهي وإن كانت (في) تصلح فيها، فلا يقال إلا بالرفع، وكذلك كلام العرب، يقولون: البرد شهران، والحر شهران، لا ينصبون؛ لأنه\nمقدار الحج.\nولو كانت الأشهر والشهر معرفة على هذا المعنى لصلح فيه النصب، ووجه الكلام الرفع، والمعلومات: شوال وذو القعدة وعشر من ذي الحجة، وإنما جاز أن يقال: أشهر، وإنما هما شهران وعشر من ثالث؛ لأن العرب إذا كان الوقت لشيء يكون فيه الحج وشبهه جعلوه في التسمية للثلاثة أو الاثنين، كما قال تعالى: ﴿وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ﴾ [البقرة: ٢٠٣] وإنما يتعجل في يوم ونصف، وكذلك هو في اليوم الثالث من أيام التشريق ليس (معها) (^١) شيء تام، وكذلك تقول العرب له اليوم يومان منذ لم أره، وإنما هو يوم وبعض آخر، وهذا ليس بجائز في غير المواقيت (^٢).\n_________\n(^١) كذا في الأصل، وفي \"معاني القرآن\": منها.\n(^٢) انتهى بتصرف من \"معاني القرآن\" للفراء ١/ ١١٩.","vol":"11","page":212},{"text":"قُلْتُ: ومثله ثلاثة قروء، وقد يطلقها في آخر الطهر فيكون قرءان، والطعن في الثالث من الحيض.\nوقال ابن المنذر: كان الفراء يقول: معناه: وقت الحج أشهر معلومات. وقال غيره: تأويله أن الحج في أشهر معلومات.\nوقال الزجاج في \"معانيه\": قال أكثر الناس: إن أشهر الحج شوال\nوذو القعدة وعشر من ذي الحجة. وقال بعضهم: لو كانت المشهور التي هي أشهر الحج شوالًا، وذا القعدة لما جاز للذي منزله بينه وبين مكة مسافة أكثر من هذِه المشهور أن يفرض على نفسه الحج، وهذا حقيقته عندنا، أنه لا ينبغي للإنسان أن يبتدئ بعمل من أعمال الحج قبل هذا الوقت، نحو الإحرام؛ لأنه إذا ابتدأ قبل هذا الوقت أضر بنفسه، فأمر الله تعالى أن يكون أقصى الأوقات الذي ينبغي للمرء أن لا يتقدمها في عقد فرض الحج على نفسه شوالًا.\nوقال بعض أهل العلم: معنى الحج إنما هو في السنة في وقت بعينه، وإنما هو في الأيام التي يأخذ الإنسان فيها في عمل الحج؛ لأن العمرة في طول السنة، فينبغي له في ذَلِكَ الوقت أن لا يرفث ولا يفسق.\nوقوله: ﴿فَمَنْ فَرَضَ فِيهِنَّ الحَجَّ﴾ [البقرة: ١٩٧] قال ابن عباس: التلبية (^١)، وقد سلف بالخُلف فيه في بابها. وقال الضحاك: هو الإحرام. وقال عطاء: من أهل فيهن بالحج قال: والفرض: التلبية؛ وكذا قال الزهري وإبراهيم وطاوس وابن مسعود وابن الزبير كما سلف، ونقل ابن التين عن ابن مسعود وابن عمر معنى ﴿فَرَضَ﴾: لبّى.\n_________\n(^١) \"أحكام القرآن\" للجصاص ١/ ٣٨٢.","vol":"11","page":213},{"text":"وعن ابن عباس: أحرم (^١)، وحقيقته أوجب فيهن.\nوالرفث: الجماع، والفسوق: المعاصي. والجدال: المراء حَتَّى يغضب صاحبه، قاله ابن عباس وابن عمر وعطاء.\nوقال مجاهد: ﴿وَلَا جِدَالَ﴾: لا شك فيه أنه في ذي الحجة (^٢)، بخلاف ما يعتقده من النسئ، وأن الحج في غير ذي الحجة، ويقف بعضهم -وهم قريش- بالمزدلفة، وبعضهم بعرفة، ويتمارون في ذَلِكَ، فقال - ﵇ -: \"إن الزمان قد استدار كيوم خلق الله السموات والأرض، وإن الحج في ذي الحجة\" (^٣).\nوقال أبو عمر: وأراد: فلا يكون رفث ولا فسوق أي: حَتَّى يخرج من الحج. ثم ابتدأ فقال: ﴿وَلَا جِدَالَ﴾، وأما الآية الثانية وهي قوله تعالى: ﴿يَسْأَلُونَكَ عَنِ الأَهِلَّةِ﴾ [البقرة: ١٨٩] قال الواحدي (^٤)، عن معاذ: يا رسول الله، إن اليهود تغشانا، ويكثرون مسألتنا، فأنزل الله الآية. وقال قتادة: ذكر لنا أنهم سألوا نبي الله: لم خلقت هذِه الأهلة؟ فنزلت (^٥).\nوقال الكلبي: نزلت في معاذ وثعلبة بن عنمة الأنصاريين. قال: يا رسول الله، ما بال الهلال يبدو دقيقًا مثل الخيط ثم يزيد حَتَّى ينقص؛ فنزلت (^٦).\n_________\n(^١) روى هذِه الآثار الطبري في \"تفسيره\" ٢/ ٢٧١ - ٢٧٣، وابن أبي حاتم في \"تفسيره\" ١/ ٣٤٦.\n(^٢) رواها الطبري في \"تفسيره\" ٢/ ٢٧٣ - ٢٨٦، وابن أبي حاتم في \"تفسيره\" ١/ ٣٤٦ - ٣٤٩.\n(^٣) سيأتي برقم (٤٦٦٢) كتاب: التفسير، باب: قوله: ﴿إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللهِ﴾.\n(^٤) \"أسباب النزول\" ص ٥٥.\n(^٥) المصدر السابق ص ٥٥.\n(^٦) \"أسباب النزول\" ص ٥٥ - ٥٦.","vol":"11","page":214},{"text":"وقال الزجاج: أخبرني من أثق به من رواة البصريين والكوفيين أن الهلال سمي هلالًا؛ لرفع الصوت بالإخبار عنه. وقال بعضهم: يسمى بذلك لليلتين من الشهر، ثم لا يسمى هلالًا إلى أن يعود في الشهر الثاني، وهو الأكثر. وقال بعضهم: يسمى هلالًا ثلاث ليال، ثم قمرًا. وقال بعضهم: يسمى هلالًا إلى أن يستدير. وقيل: إلى أن يبهر ضوؤه سواد الليل، ثم قمر، وهذا لا يكون إلا في الليلة السابعة. وجمعه أهلة لأدنى العدد وأكثره، ولا يقال: هلَّ. وحكي أيضًا (^١)، وقيل: هلَّ: طلع.\nوأما أثر ابن عمر، فأخرجه ابن أبي شيبة، عن وكيع، عن شريك، عن إبراهيم بن مهاجر، عنه (^٢).\nوأخرجه البيهقي من حديث عبيد الله بن عمر، عن نافع، عنه. قال البيهقي: وروي ذَلِكَ أيضًا عن ابن عمر عن أبيه (^٣). وهو قول ابن مسعود وابن الزبير.\nوقال ابن المنذر: اختلف عن ابن عمر وابن عباس في ذَلِكَ، فروي عنهما كما قال ابن مسعود، وروي عنهما أنها ثلاثة كاملة. قُلْتُ: وهو ما ذكره البخاري عن ابن عباس في باب قوله: ﴿ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي المَسْجِدِ الحَرَامِ﴾ [البقرة: ١٩٦] كما سيأتي (^٤)، وفي ليلة النحر عندنا وجه،\n_________\n(^١) ورد في هامش الأصل ما نصه: قال ابن دريد في \"الجمهرة\": وقال أبو زيد: هلّ الهلال.\n(^٢) \"المصنف\" ٣/ ٢١٤ كتاب: الحج، باب: قوله تعالى: ﴿الحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾ ما هذِه الأشهر.\n(^٣) \"السنن الكبرى\" ٤/ ٣٤٢ كتاب: الحج، باب: بيان أشهر الحج.\n(^٤) انظر ما سيأتي برقم (١٥٧٢).","vol":"11","page":215},{"text":"وفي قول أن ذا الحجة كله وقت للإحرام، وهو شاذ (^١)، وحُكي عن مالك وعمر. وحكى ابن حبيب عنه كالأول، وحكى القرطبى عنه: آخر أيام التشريق (^٢).\nقال ابن القصار: والأول هو المشهور عنه (^٣).\nوقال أبو حنيفة والشافعي وأحمد في جماعة من الصحابة والتابعين بالأول (^٤). فلو أحرم به في غير وقته انعقد عمرة على الصحيح، وبه قال عطاء وطاوس ومجاهد وأبو ثور (^٥)، ونقله الماوردي، عن عمر وابن مسعود وجابر وابن عباس. وقيل: لا ينعقد عمرة بل يتحلل بعملها (^٦)، ونقله ابن المنذر عن الأوزاعي وأحمد وإسحاق. وقال داود: لا ينعقد أصلًا (^٧).\nوقال مالك وأبو حنيفة وأحمد والنخعي وأهل المدينة والثوري: يجوز قبله بكراهة (^٨).\n_________\n(^١) قال النووي ﵀: أما الميقات الزماني، فوقت الإحرام بالحج: شوال، وذو القعدة، وعشر ليال من ذي الحجة. آخرها آخر ليلة النحر، وفي وجه: لا يجوز الإحرام في ليلة النحر، وهو شاذ مردود، وحكى المحاملى قولًا عن \"الإملاء\": أنه يصح الإحرام به في جميع ذي الحجة، وهو أشذ وأبعد. \"روضة الطالبين\" ٣/ ٣٧.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٣٤٠، \"تفسير القرطبي\" ٢/ ٣٨٢.\n(^٣) انظر: \"شرح ابن بطال\" ٤/ ٢٣٦.\n(^٤) انظر: \"تبيين الحقائق\" ٢/ ٤٩، \"أحكام القرآن\" للشافعي ١/ ١١٤ - ١١٥، \"مختصر المزني\" ٢/ ٤٦، \"الإقناع\" للحجاوي ١/ ٥٥٥.\n(^٥) انظر: \"البيان\" ٤/ ٦١ - ٦٢، \"المجموع\" ٧/ ١٣١، ١٣٣.\n(^٦) وهو القول القديم للشافعي، انظر: \"البيان\" ٤/ ٦٢.\n(^٧) انظر: \"المجموع\" ٧/ ١٣٣.\n(^٨) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٩، \"المدونة\" ١/ ٢٩٦، \"المغني\" ٥/ ٧٤.","vol":"11","page":216},{"text":"وفائدة الخلاف تعلق الدم عن آخر طواف الإفاضة على الزمن الذي هو عنده آخر الأشهر. احتج من منع بقوله تعالى: ﴿الحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾ [البقرة: ١٩٧] فلو انعقد الإحرام بالحج في غيرها لم يكن لتخصيصها فائدة، وبحديث الباب. واحتج من ألزم بأن ذكر الله في هذِه الأشهر إنما معناه عندهم على التوسعة والرفق بالناس، والإعلام بالوقت الذي فيه يتأدى الحج، فأخبرهم تعالى بما يقرب منه، وبين\nذَلِكَ نبيه بقوله: \"الحج عرفة\" (^١) وبنحره يوم النحو، ورميه الجمار في ذَلِكَ اليوم، فمن ضيق على نفسه وأحرم به قبل أشهره فهو في معنى من أحرم من بلده قبل الميقات، ويعضده قوله تعالى: ﴿وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ [محمد: ٣٣] وقوله: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦]، ولم يخص محرمًا من محرم، ولا يمتنع أن يجعل الله الأشهر كلها وقتًا لجواز الإحرام فيها، ويجعل شهور الحج وقتًا للاختيار، وأثر ابن عباس أخرجه البيهقي من حديث يحيى بن زكريا بن أبي زائدة، عن الحجاج، عن الحكم، عن أبي القاسم -يعني: مقسمًا مولى عبد الله بن الحارث بن نوفل- عن ابن عباس به (^٢).\nوأخرجه الحاكم في \"مستدركه\" بلفظ: لا يحرم بالحج إلا في أشهر الحج، فإن من سنة الحج أن يحرم بالحج في أشهر الحج ثم قال: صحيح على شرطهما ولم يخرجاه، وقد جرت فيه مناظرة بيني وبين\n_________\n(^١) ذكره المصنف -﵀- من حديث عبد الرحمن بن يعمر في شرح الحديث الآتي برقم (١٦٦٥) باب: الوقوف بعرفة، وهناك يأتي تخريجه باستفاضة، فانظره غير مأمور.\n(^٢) \"السنن الكبرى\" ٤/ ٣٤٣ كتاب: الحج، باب: لا يعمل بالحج في غير أشهر الحج.","vol":"11","page":217},{"text":"شيخنا أبي محمد السبيعي قال: فقال: إنما رواه الناس عن أبي خالد عن ابن أرطاة، عن الحكم فمن أين جاء به شيخكم علي بن حماد، ثَنَا محمد بن إسحاق بن خزيمة، ثنا أبو كريب، ثنا أبو خالد، عن\nشعبة، عن الحكم؟! فقلت له: تأمل ما تقول، فإن شيخنا أتى بالإسنادين جميعًا، فكأنما ألقمته حجرًا (^١).\nقُلْتُ: وهو قول جابر بن عبد الله كما سلف.\nوقوله: (وكره عثمان أن يحرم من خراسان أو كرمان). روى ابن أبي شيبة، عن عبد الأعلى، عن يونس، عن الحسن أن ابن عباس: أحرم من خراسان، فعاب عليه عثمان وغيره، وكرهوه (^٢)، وبالكراهة قال مالك أيضًا، خلافًا للشافعي (^٣).\nوعن مالك: يكره لمن قرب؛ لأنه يتعمد مخالفة التوقيت، بخلاف من بَعُدَ لغرض استدامة الإحرام (^٤)، وهذا كتقدم رمضان بيوم أو يومين، بخلاف من صام شعبان كله.\nوقولها: (في أشهر الحج، وليالي الحج، وحرم الحج). ذكرته تفخيمًا وتعظيمًا، ولذلك أتت بالظاهر مكان المضمر.\nوقولها: (وحرم الحج)، قال صاحب \"المطالع\": هو بضمها كذا لهم، وضبطه الأصيلي بفتح الراء كأنه الأوقات والمواضع والأشياء والحالات، وضم الراء جمع حرمة، أي ممنوعات الشرع ومحرماته، وفي هذا الموضع بينت أن الأمر بالفسخ كان بسرف، وأنها أرادت\n_________\n(^١) \"المستدرك\" ١/ ٤٤٨ كتاب: المناسك.\n(^٢) \"المصنف\" ٣/ ١٢٣ (١٢٦٩١) كتاب: الحج.\n(^٣) انظر: \"المنتقى\" ٢/ ٢٠٥، \"البيان\" ٤/ ١١١.\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٣٣٦، \"المنتقى\" ٢/ ٢٠٥.","vol":"11","page":218},{"text":"فسخ الحج فمنعت. قال عياض: والذي تدل عليه نصوص الأحاديث في الصحيحين وغيرهما إنما قال لهم - ﵇ - بعد إحرامه بالحج، ويحتمل أنه كرر الأمر بذلك في موضعين، وأن العزيمة كانت آخرًا حين أمرهم بالفسخ إلى العمرة (^١).\nوقال المهلب: إنما ذكرت عائشة المآل؛ لأن سرف أول حدود مكة، وكانوا أحرموا بالحج أولًا، فإنه قال: \"من لم يكن معه هدي فأحب أن يجعلها عمرة\" ولو كانت قرانًا لقال: فليجعلهما، وإنما أمر بالفسخ من أفرد لا من قرن، ولا من أهل بعمرة؛ لأنه أمرهم كلهم أن يجعلوها عمرة ليتمتعوا بالعمرة إلى الحج.\nوقولها: (حَتَّى قدمنا منى فطهرت) تريد: ثاني يوم النحو؛ لأن أيام منى ثلاثة بعد النحو.\nوقوله: (\"يا هنتاه\") أي: يا هذِه، قال صاحب \"العين\": إذا أدخلوا التاء في هن، فتحوا النون فقالوا: يا هنة، وإن زادوا التاء سكنوا النون فقالوا: يا هنتاه، ويا هنتوه. وقال أبو حاتم: يقال للمرأة: ياهنت أقبلي استخفافًا، فإذا ألحقت الزوائد قُلْتَ: يا هناه، للرجل، ويا هنتاه، للمرأة. وقال أبو زيد: تلقى الهاء في الدرج، فيقال: يا هناه (^٢). وقال ابن التين: ضبط في زوائد أبي ذر بإسكان النون، وفي رواية أبي الحسن بفتحها، وهكذا هو في \"الصحاح\" (^٣).\nوقال: هو اسم يلزمه النداء مثل قوله: يا هذِه، من غير أن يراد به\n_________\n(^١) انظر: \"إكمال المعلم بفوائد مسلم\" ٤/ ٢٣٧.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٨٠٢.\n(^٣) \"الصحاح\" ٦/ ٢٥٣٦.","vol":"11","page":219},{"text":"مدح ولا ذم، وقال ابن الأثير: تضم الهاء الأخيرة، وتسكن، وفي التثنية هنتان، وفي الجمع هنات، وفي المذكر هن وهنان وهنون، ولك أن تلحقها الهاء لبيان الحركة، فتقول: يا هذه، وأن تشبع الحركة فتصير ألفًا، فتقول: يا هناه، ولك ضم الهاء فتقول: يا هُناه أقبل (^١). وقال أبو نصر: هذِه اللفظة مختصة بالنداء، وقيل: معنى يا هنتاه: يا بلهاء. كأنها نُسبت إلى قلة المعرفة بمكائد الناس وشرورهم.\nوقوله: (\"من أحب أن يجعلها عمرة فعل\") ظاهره التخيير، ولذلك كان منهم الآخذ والتارك، لكن لما ظهر منه - ﵇ - العزم حين عصته، قالوا: تحللنا وسمعنا وأطعنا، وكان ترددهم لأنهم ما كانوا يرون العمرة في أشهر الحج جائزة، فبين لهم جواز ذَلِكَ.\nوقولها: (فمنعت العمرة): كذا هنا وفي بعض روايات مسلم (^٢)، وفي بعضها: سمعت كلامك مع أصحابك فتمتعت بالعمرة. قال عياض: والأول هو الصواب (^٣).\nومعنى: (\"لا يضيرك\"): لا يضرك، وفي بعض نسخ البخاري: \"لا ضير\" من ضار يضير ضيرًا، ويقال: ضار يضور ضورًا، وضر يضر ضرًّا.\nوقولها: (حَتَّى نزل المُحَصب) هو بضم الميم وفتح الحاء، وفيه لغة أخرى: الحِصَاب بكسر الحاء. قال أبو عبيد: هو من حدود خيف بني كنانة، وحده من الحجون ذاهبًا إلى منى، وهو بطحاء مكة، وقال في\n_________\n(^١) \"النهاية في غريب الحديث والأثر\" ٥/ ٢٧٧ - ٢٧٨.\n(^٢) \"صحيح مسلم\" برقم (١٢١١) - ١٢٣ كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٣) \"إكمال المعلم بفوائد مسلم\" ٤/ ٢٤٧.","vol":"11","page":220},{"text":"موضع آخر: هو الخيف، وهو إلى منى أقرب، وهو الأبطح وبطحاء مكة (^١)، وقال غيره: هو اسم لما بين الجبلين إلى المقبرة. وقال ياقوت: هو غير المحصب، موضع رمي الجمار بمنى (^٢)، قالت عائشة: إنما نزله رسول الله - ﷺ -؛ لأنه كان أسمح لخروجه. وسيأتي (^٣).\nزاد مسلم: وليس بسنة (^٤)، وفيه عن أبي رافع -وهو من أفراده-: لم يأمرني رسول الله - ﷺ - أن أنزله حين خرج من منى، ولكن ضربت قبة فجاء فنزل، وكان علي ثقل النبي - ﷺ - (^٥). وزعم ابن حبيب أن مالكًا كان يأمر بالتحصيب، ويستحبه (^٦). وقال أبو حنيفة: سنة (^٧)، وبه قال النخعي وطاوس وابن جبير (^٨). وقال ابن المنذر: كان ابن عمر يراه سنة، وقال نافع: حصب النبي - ﷺ - والخلفاء بعده، أخرجه مسلم (^٩) [و] (^١٠) كما قال مالك قال الشافعي (^١١).\n_________\n(^١) انظر: \"غريب الحديث\" ٢/ ١٠٨ بتصرف.\n(^٢) \"معجم البلدان\" ٥/ ٦٢.\n(^٣) برقم (١٧٦٥) كتاب: الحج، باب: المحَصَّب.\n(^٤) \"صحيح مسلم\" (١٣١١) كتاب: الحج، باب: استحباب النزول بالمحصب يوم النفر، والصلاة به.\n(^٥) \"صحيح مسلم\" (١٣١٣).\n(^٦) انظر: \"المنتقى\" ٣/ ٤٤.\n(^٧) انظر: \"بدائع الصنائع\" ٢/ ١٦٠، \"تبيين الحقائق\" ٢/ ٣٦.\n(^٨) رواه ابن أبي شيبة ٣/ ١٨٤ (١٣٣٣٩ - ١٣٣٤١) كتاب: الحج، باب: في التحصيب، من كان يحصب.\n(^٩) \"صحيح مسلم\" ١٣١٠/ ٣٣٨.\n(^١٠) زيادة يقتضيها السياق.\n(^١١) انظر: \"المنتقى\" ٣/ ٤٤.","vol":"11","page":221},{"text":"وقال عياض: هو مستحب عند جميع العلماء، وهو عند الحجازيين أوكد منه عند الكوفيين، وأجمعوا أنه ليس بواجب (^١)، وعند الميموني: ثنا خالد عن ابن خداش، ثنا ابن وهب، أنا عمرو، عن قتادة عن أنس أن رسول الله - صلى الظهر والعصر والمغرب والعشاء بالمحصب، ورقد رقدة، ثم نفذ إلى البيت وطاف به (^٢)، قال: فقلت لأحمد: لم كتبت هذا؟ قال: إسناد غريب.\n_________\n(^١) \"إكمال المعلم\" ٤/ ٣٩٣.\n(^٢) سيأتي برقم (١٧٥٦) كتاب: الحج، باب: طواف الوداع.","vol":"11","page":222},{"text":"<span data-type='title' id=toc-1230>٣٤ - باب التَّمَتُّعِ وَالإِقْرَانِ وَالإِفْرَادِ بِالحَجِّ، وَفَسْخِ الحَجِّ لِمَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ</span>\n١٥٦١ - حَدَّثَنَا عُثْمَانُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - وَلَا نُرَى إِلاَّ أَنَّهُ الحَجُّ، فَلَمَّا قَدِمْنَا تَطَوَّفْنَا بِالبَيْتِ، فَأَمَرَ النَّبِيُّ - ﷺ - مَنْ لَمْ يَكُنْ سَاقَ الهَدْيَ أَنْ يَحِلَّ، فَحَلَّ مَنْ لَمْ يَكُنْ سَاقَ الهَدْيَ، وَنِسَاؤُهُ لَمْ يَسُقْنَ فَأَحْلَلْنَ، قَالَتْ عَائِشَةُ ﵂: فَحِضْتُ فَلَمْ أَطُفْ بِالبَيْتِ. فَلَمَّا كَانَتْ لَيْلَةُ الحَصْبَةِ قَالَتْ: يَا رَسُولَ اللهِ، يَرْجِعُ النَّاسُ بِعُمْرَةٍ وَحَجَّةٍ وَأَرْجِعُ أَنَا بِحَجَّةٍ. قَالَ: \"وَمَا طُفْتِ لَيَالِيَ قَدِمْنَا مَكَّةَ؟ \". قُلْتُ: لَا. قَالَ: \"فَاذْهَبِي مَعَ أَخِيكِ إِلَى التَّنْعِيمِ، فَأَهِلِّي بِعُمْرَةٍ ثُمَّ مَوْعِدُكِ كَذَا وَكَذَا\". قَالَتْ صَفِيَّةُ: مَا أُرَانِي إِلَّا حَابِسَتَهُمْ. قَالَ: \"عَقْرَى حَلْقَى، أَوَمَا طُفْتِ يَوْمَ النَّحْرِ؟ \". قَالَتْ: قُلْتُ: بَلَى. قَالَ: \"لَا بَأْسَ، انْفِرِي\". قَالَتْ عَائِشَةُ ﵂: فَلَقِيَنِي النَّبِيُّ - ﷺ - وَهُوَ مُصْعِدٌ مِنْ مَكَّةَ، وَأَنَا مُنْهَبِطَةٌ عَلَيْهَا، أَوْ أَنَا مُصْعِدَةٌ وَهْوَ مُنْهَبِطٌ مِنْهَا. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٤٢١]\n\n١٥٦٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الأَسْوَدِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂ أَنَّهَا قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَامَ حَجَّةِ الوَدَاعِ، فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ، وَمِنَّا مَنْ أَهَلَّ بِحَجَّةٍ وَعُمْرَةٍ، وَمِنَّا مَنْ أَهَلَّ بِالحَجِّ، وَأَهَلَّ رَسُولُ اللهِ - ﷺ - بِالحَجِّ، فَأَمَّا مَنْ أَهَلَّ بِالحَجِّ أَوْ جَمَعَ الحَجَّ وَالعُمْرَةَ، لَمْ يَحِلُّوا حَتَّى كَانَ يَوْمُ النَّحْرِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٤٢١]\n\n١٥٦٣ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، عَنْ مَرْوَانَ بْنِ الحَكَمِ قَالَ: شَهِدْتُ عُثْمَانَ وَعَلِيًّا ﵄، وَعُثْمَانُ يَنْهَى عَنِ المُتْعَةِ، وَأَنْ يُجْمَعَ بَيْنَهُمَا، فَلَمَّا رَأَى عَلِيٌّ، أَهَلَّ بِهِمَا: لَبَّيْكَ بِعُمْرَةٍ وَحَجَّةٍ، قَالَ: مَا كُنْتُ لأَدَعَ سُنَّةَ النَّبِيِّ - ﷺ - لِقَوْلِ أَحَدٍ. [١٥٦٩ - فتح: ٣/ ٤٢١]\n\n١٥٦٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ","vol":"11","page":223},{"text":"أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانُوا يَرَوْنَ أَنَّ العُمْرَةَ فِي أَشْهُرِ الحَجِّ مِنْ أَفْجَرِ الفُجُورِ فِي الأَرْضِ، وَيَجْعَلُونَ المُحَرَّمَ صَفَرًا، وَيَقُولُونَ: إِذَا بَرَأَ الدَّبَرْ، وَعَفَا الأَثَرْ، وَانْسَلَخَ صَفَرْ، حَلَّتِ العُمْرَةُ لِمَنِ اعْتَمَرْ، قَدِمَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ صَبِيحَةَ رَابِعَةٍ مُهِلِّينَ بِالحَجِّ، فَأَمَرَهُمْ أَنْ يَجْعَلُوهَا عُمْرَةً، فَتَعَاظَمَ ذَلِكَ عِنْدَهُمْ فَقَالُوا: يَا رَسُولَ اللهِ، أَيُّ الحِلِّ؟ قَالَ: \"حِلٌّ كُلُّهُ\". [انظر: ١٠٨٥ - مسلم: ١٢٤٠ - فتح: ٣/ ٤٢٢]\n\n١٥٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قَدِمْتُ عَلَى النَّبِيِّ - ﷺ -. فَأَمَرَهُ بِالحِلِّ. [انظر: ١٥٥٩ - مسلم: ١٢٢١ - فتح: ٣/ ٤٢٢]\n\n١٥٦٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ. وَحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ حَفْصَةَ - ﵃ - زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، مَا شَأْنُ النَّاسِ حَلُّوا بِعُمْرَةٍ وَلَمْ تَحْلِلْ أَنْتَ مِنْ عُمْرَتِكَ؟ قَالَ: \"إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَرَ\". [١٦٧٩، ١٧٢٥، ٤٣٩٨، ٥٩١٦ - مسلم: ١٢٢٩ - فتح: ٣/ ٤٢٢]\n\n١٥٦٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا أَبُو جَمْرَةَ نَصْرُ بْنُ عِمْرَانَ الضُّبَعِيُّ قَالَ: تَمَتَّعْتُ فَنَهَانِي نَاسٌ، فَسَأَلْتُ ابْنَ عَبَّاسٍ ﵄، فَأَمَرَنِي، فَرَأَيْتُ فِي المَنَامِ كَأَنَّ رَجُلًا يَقُولُ لِي: حَجٌّ مَبْرُورٌ وَعُمْرَةٌ مُتَقَبَّلَةٌ. فَأَخْبَرْتُ ابْنَ عَبَّاسٍ، فَقَالَ: سُنَّةَ النَّبِيِّ - ﷺ - فَقَالَ لِي: أَقِمْ عِنْدِي، فَأَجْعَلَ لَكَ سَهْمًا مِنْ مَالِي. قَالَ شُعْبَةُ: فَقُلْتُ: لِمَ؟ فَقَالَ: لِلرُّؤْيَا الَّتِي رَأَيْتُ. [١٦٨٨ - مسلم: ١٢٤٢ - فتح: ٣/ ٤٢٢]\n\n١٥٦٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا أَبُو شِهَابٍ قَالَ: قَدِمْتُ مُتَمَتِّعًا مَكَّةَ بِعُمْرَةٍ، فَدَخَلْنَا قَبْلَ التَّرْوِيَةِ بِثَلَاثَةِ أَيَّامٍ، فَقَالَ لِي أُنَاسٌ مِنْ أَهْلِ مَكَّةَ: تَصِيرُ الآنَ حَجَّتُكَ مَكِّيَّةً. فَدَخَلْتُ عَلَى عَطَاءٍ أَسْتَفْتِيهِ، فَقَالَ: حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللهِ ﵄ أَنَّهُ حَجَّ مَعَ النَّبِيِّ - ﷺ - يَوْمَ سَاقَ البُدْنَ مَعَهُ، وَقَدْ أَهَلُّوا بِالحَجِّ مُفْرَدًا، فَقَالَ لَهُمْ: \"أَحِلُّوا مِنْ إِحْرَامِكُمْ بِطَوَافِ البَيْتِ وَبَيْنَ الصَّفَا وَالمَرْوَةِ، وَقَصِّرُوا ثُمَّ أَقِيمُوا حَلَالًا، حَتَّى إِذَا كَانَ يَوْمُ التَّرْوِيَةِ فَأَهِلُّوا بِالحَجِّ، وَاجْعَلُوا الَّتِي قَدِمْتُمْ بِهَا","vol":"11","page":224},{"text":"مُتْعَةً\". فَقَالُوا: كَيْفَ نَجْعَلُهَا مُتْعَةً وَقَدْ سَمَّيْنَا الحَجَّ؟ فَقَالَ: \"افْعَلُوا مَا أَمَرْتُكُمْ، فَلَوْلَا أَنِّي سُقْتُ الهَدْيَ لَفَعَلْتُ مِثْلَ الذِي أَمَرْتُكُمْ، وَلَكِنْ لَا يَحِلُّ مِنِّي حَرَامٌ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ\". فَفَعَلُوا. [انظر: ١٥٥٧ - مسلم: ١٢١٦ - فتح: ٣/ ٤٢٢]\n\n١٥٦٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ الأَعْوَرُ، عَنْ شُعْبَةَ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ قَالَ: اخْتَلَفَ عَلِيٌّ وَعُثْمَانُ ﵄ وَهُمَا بِعُسْفَانَ فِي المُتْعَةِ، فَقَالَ عَلِيٌّ: مَا تُرِيدُ إِلاَّ أَنْ تَنْهَى عَنْ أَمْرٍ فَعَلَهُ النَّبِيُّ - ﷺ -. فَلَمَّا رَأَى ذَلِكَ عَلِيٌّ أَهَلَّ بِهِمَا جَمِيعًا [انظر: ١٥٦٣ - مسلم: ١٢٢٣ - فتح: ٣/ ٤٢٣]\nذكر فيه تسعة أحاديث:\nأحدها:\nحديث الأسود، عَنْ عَائِشَةَ: خَرَجْنَا مَعَ رسول الله - ﷺ - وَلَا نُرى إِلَّا الحَجُّ، فَلَمَّا قَدِمْنَا تَطَوَّفْنَا بِالبَيْتِ، فَأَمَرَ النَّبِيُّ - ﷺ - مَنْ لَمْ يَكُنْ سَاقَ الهَدْيَ أَنْ يَحِلَّ .. الحديث.\nوقوله في الترجمة: (والإقران) كذا في الأصول، وفي بعض النسخ: (والقران). قال ابن التين: والإقران غير ظاهر؛ لأن فعله ثلاثي، وصوابه: القرآن، وهو مصدر من قرن بين الحج والعمرة، إذا جمع بينهما بنية واحدة وتلبية واحدة، وهو قارن، ومضارعه بكسر الراء، وسيأتي في البيوع نهي النبي - ﷺ - عن الإقران في التمر (^١). وفي \"المحكم\" و\"الصحاح\" في المضارع ضم الراء (^٢)، وفي \"المشارق\": لا يقال: أقرن، وكذا في قرآن التمر (^٣). والتمتع هو أن يحرم الآفاقي\n_________\n(^١) برقم (٢٤٨٩) كتاب: الشركة، باب: القرآن في التمر بين الشركاء.\n(^٢) \"المحكم\" ٦/ ٢٢١، \"الصحاح\" ٦/ ٢١٨١.\n(^٣) \"مشارق الأنوار\" ٢/ ١٧٩.","vol":"11","page":225},{"text":"بالعمرة، ويفرغ من أعمالها ثم ينشئ حجًّا من مكة. قال ابن سيده: المتعة -بضم الميم وكسرها-: العمرة إلى الحج، وقد تمتع واستمتع (^١).\nوقال القزاز: المتعة، وفسرها كما ذكرناه أولًا، وهو معنى الآية، قال: والتمتع أيضًا: أن يضم الرجل عمرة إلى حجة، ومعنى (إلى) هنا بمعنى: (مع). وقال عياض: هي جمع غير المكي بينهما في أشهر الحج في سفر واحد (^٢). وقال ابن الأثير: هي الترفق بأداء النسكين على وجه الصحة في سفرة واحدة من غير أن يلم بأهله إلمامًا صحيحًا، سمي بذلك لسقوط أحد السفرين عنه؛ ولهذا لم يتحقق من المكي إذ ليس من سائر الإحرام من الميقات ولا السفر. وقيل: سمي تمتعًا؛ لأنهم يتمتعون بالنساء والطيب بين الحج والعمرة، قاله عطاء وآخرون (^٣)، وهو جائز إلا ما روي عن عمر وعثمان أنهما كانا ينهيان عن التمتع (^٤)، وقيل: كان نهي تنزيه، وقيل: إنما نهيا عن فسخ الحج إلى العمرة؛ لأن ذَلِكَ كان خاصًّا بالصحابة، وكذا كان معتقد الصحابة أنه خاص بهم في تلك السنة، وذهب أحمد إلى جواز فسخ الحج إلى العمرة (^٥).\nوقال ابن حزم: كل من أحرم مفردًا أو قارنًا ولم يسق الهدي حل بعمرة شاء أو أبي (^٦).\n_________\n(^١) \"المحكم\" ٢/ ٤٧.\n(^٢) \"إكمال المعلم\" ٤/ ٢٦٣.\n(^٣) رواه ابن أبي شيبة ٣/ ٤٣١ (١٥٨٣٥) كتاب: الحج، باب: في المتعة؛ لأي شيء سميت المتعة.\n(^٤) رواه ابن أبي شيبة ٣/ ١٥٥ (١٣٠٣٣) كتاب: الحج، باب: العمرة في أشهر الحج.\n(^٥) انظر: \"المغني\" ٥/ ٢٥١ - ٢٥٥.\n(^٦) \"المحلى\" ٧/ ٩٩.","vol":"11","page":226},{"text":"والإفراد: أن يحرم بالحج وحده ثم يفرغ من أعماله، ثم يحرم بالعمرة، ثم يفرغ منها. وفسخ الحج لمن لم يكن معه هدي أن يدخل العمرة على الحج كما ستعلمه.\nوقولها: (لا نرى إلا الحج): ضبط بفتح النون، وضمها حكاه ابن التين. وقال القرطبي: أي نظن، وكان هذا قبل أن يعلمن بأحكام الإحرام وأنواعه (^١)، وقيل: يحتمل أن ذَلِكَ كان اعتقادها من قبل أن تهل، ثم أهلت بعمرة، ويحتمل أن تريد بقولها: (لا نرى) حكاية عن فعل غيرها من الصحابة، وهم كانوا لا يعرفون إلا الحج، ولم يكونوا يعرفون العمرة في أشهر الحج، فخرجوا محرمين بالذي لا يعرفون غيره. وزعم عياض أنها كانت أحرمت بالحج ثم بالعمرة ثم بالحج (^٢)، ويدل على أن المراد بقولها: (لا نرى إلا الحج)، عن فعل غيرها.\nوقولها: (فلما قدمنا تطوفنا بالبيت): تعني بذلك رسول الله - ﷺ -، والناس غيرها؛ لأنها لم تطف بالبيت ذَلِكَ الوقت؛ لأجل حيضها.\nقال أبو عبد الملك: قولها: (فلما قدمنا تطوفنا بالبيت، فأمر النبي من لم يكن ساق الهدي). معناه: أمر النبي - ﷺ - بسرف من لم يكن ساق الهدي أن يحل، فتطوفنا. وظاهر الحديث خلافه فإن العطف بالفاء يقتضي التعقيب فثبت أن الأمر كان بعد الطواف، وقيل: معناه: أمر المعتمر أن يحل من عمرته، ومن معه هدي أحرم بحج، فكذلك لم يحل من حجه. وسيأتي في رواية: (فأما من أهل بعمرة فقد حل).\n_________\n(^١) \"المفهم\" ٣/ ٣١٦.\n(^٢) \"إكمال المعلم\" ٤/ ٢٣١.","vol":"11","page":227},{"text":"وقيل: يحتمل أن يريد من ظن أنه سيؤمر أن يردف الحج على العمرة، ولا يحل حَتَّى يحل منهما جميعًا، أمر من لم يكن معه هدي من هذا الصنف من الناس أن يحل من عمرته ثم يحرم بالحج، فيكون متمتعًا، وخص بمن لا هدي معه؛ لأن من معه هدي مقلد لينحر بمنى في حجة لا يحل حَتَّى ينحر للآية، فمن معه هدي بقي على إحرامه، وأردف الحج عليها؛ لئلا يحل قبل بلوغ الهدي محله. وقيل: يحتمل أنه لما أمر بالقران من معه هدي أمر نساءه أن يهللن بعمرة، وأن يحللن منها وأخبر أنه لو لم يسق الهدي لحل؛ فدل هذا أنه أراد التيسير على أمته. وفي قولها: (لا نرى إلا الحج) تضعيف قول من قال: إنه أحرم إحرامًا مطلقًا ينتظر ما يؤمر به.\nوقولها: (وقالت صفية: ما أراني إلا حابستكم). أي: حَتَّى أطهر من حيضتي وأطوف طواف الوداع؛ لأنها قد كانت طافت طواف الإفاضة المفترض وهي طاهر، قال مالك: والمرأة إذا حاضت بعد الإفاضة فلتنصرف إلى بلدها، فإنه قد بلغنا في ذَلِكَ رخصة من رسول الله - ﷺ - للحائض (^١)، يعني حديث صفية. وسيأتي مذاهب العلماء فيمن ترك طواف الوداع في باب: إذا حاضت المرأة بعد ما أفاضت.\nوقوله: (\"عَقْرى حلقى\"): معناه: عقرها الله وأصابها في حلقها الوجع، وهذا مما جرى على ألسنتهم من غير قصد له. وقال الأصمعي: يقال ذَلِكَ للأمر يعجب منه. وقيل: معناه: مشؤمة مؤذية (^٢). وقيل: دعاء عليها. أي: تصير عاقرًا. ويقال: امرأة حالق إذا\n_________\n(^١) انظر: \"المنتقى\" ٣/ ٦٣.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٥١٣ مادة (عقر).","vol":"11","page":228},{"text":"حلقت قومها بشؤمها. وقال الأصمعي: العرب تقول في الدعاء على الإنسان: أصبحت أمه حالقًا. أي: ثاكلًا. وقال الداودي: يريد: أنت طويلة اللسان لمَّا كلمته بما يكره، وهو مأخوذ من الحلق الذي يخرج منه الكلام.\nوعقرى من العقر: وهو الصوت، ومنه رفع عقيرته، وُيروى على وزن فعل، وقياسه عقرى حلقى، كما يقال: تعسا نكسا، وروي بالتنوين فيهما كما قاله القزاز جعلوهما مصدرين أي: عقرك الله عقرًا، وحلقك حلقًا كما يحلق الشعر، وقال ابن ولاد: هو دعاء على الرجل بحلق الرأس، يعني: حلقًا (^١)، قال: ولا ننونه؛ لأن ألفه للتأنيث. وقد بوب لها البخاري بابًا في الأدب، كما سيأتي إن شاء الله تعالى (^٢).\nوقوله: (\"أوما طفت يوم النحر؟ \" قالت: قُلْتُ: بلى، قال: \"لا بأس انفري\") فيه: دلالة على أنها تقيم لطواف الإفاضة، ويحبس لها الولي والكريُّ.\nوفيه: دلالة على وجوبه، وأن طواف الوداع ليس بركن لأن المكث لا يلزم لأجله، وسيأتي عن ابن عمر، وزِيْدَ بعد هذا: تمكث. ورجع ابن عمر عن ذَلِكَ.\nوقولها: (فلقيني النبي - ﷺ - وهو مصعد من مكة وأنا منهبطة عليها، أو أنا مصعدة وهو منهبط منها)، إنما حكت الأمر على وجهه، وشك المحدث أي الكلمتين قالت، وإنما لقيها وهو يريد المحصب، وهي\n_________\n(^١) \"المقصور والممدود\" ص ٧٤.\n(^٢) سيأتي برقم (٦١٥٧) باب: قول النبي - ﷺ -: تربت يمينك وعقرى وحلقى.","vol":"11","page":229},{"text":"تهبط إلى مكة، والمصعد في اللغة: المبتدئ في السير، والصاعد الراقي إلى الأعلى من أسفل (^١).\nوقد أسلفنا الخلاف في كيفية إحرامه - ﵇ - في باب الإهلال مستقبل القبلة، واختلاف العلماء في الأفضل، ومذهب الإمام أحمد اختيار التمتع، قال ابن قدامة: وهو مذهب ابن عمر وابن عباس وابن الزبير وعائشة والحسن وعطاء وطاوس ومجاهد وجابر بن زيد وسالم والقاسم وعكرمة، وهو أحد قولي الشافعي، واستدل لهم بما رواه ابن عباس وجابر وأبو موسى وعائشة في الصحيح أن النبي - ﷺ - أمر أصحابه لما طافوا أن يحلوا ويجعلوها عمرة فنقلهم من الإفراد والقران إلى التمتع، قال: ولا ينقلهم إلا إلى الأفضل (^٢).\nقُلْتُ: في \"صحيح ابن حبان\": \"من شاء أن يجعلها عمرة\" (^٣) على وجه التخيير، ثم قال: ولم يختلف أنه - ﵇ - قال: \"لو استقبلت من أمري ما استدبرت ما سقت الهدي، ولجعلتها عمرة\" وذلك دليل فضل التمتع، وهو منصوص في الكتاب العزيز بقوله: ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ﴾ [البقرة:١٩٦]، دون سائر الإنساك (^٤).\nقُلْتُ: ما ذكره عن الحسن وعطاء وطاوس ومجاهد وابن عباس حكاه ابن حزم عنهم في الوجوب لا الاختيار، ثم قال: وقال عبيد الله بن الحسن وأحمد بن حنبل: بإباحة فسخ الحج لا بإيجابه،\n_________\n(^١) في هامش الأصل: في \"المطالع\" وصعد في الجبل: علا وصعد فيه وأصعد بمعنىً واحد.\n(^٢) \"المغني\" ٥/ ٨٢ - ٨٤.\n(^٣) \"صحيح ابن حبان \" ٩/ ١٠٤ (٣٧٩٤) كتاب: الحج، باب: الإحرام.\n(^٤) المصدر السابق ٥/ ٨٤ - ٨٥.","vol":"11","page":230},{"text":"ومنع منه أبو حنيفة ومالك والشافعي (^١).\nوقال أبو عمر: ما أعرف من الصحابة من يجيز الفسخ ويأمر به، إلا ابن عباس. وتابعه أحمد وداود، وأما سائر الفقهاء فعلى أن فسخ الحج إلى العمرة خُص به أصحاب رسول الله - ﷺ - (^٢).\nوقوله: ولأن التمتع منصوص في القرآن بقوله: ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ﴾ ليس هو التمتع الذي ذكره، والذي فسره به ابن عمر فيما رواه مالك، عن عبد الله بن دينار عنه هو من اعتمر في أشهر الحج شوال أو ذي القعدة أو ذي الحجة قبل الحج، ثم أقام بمكة حَتَّى أدركه الحج (^٣)، فهو متمتع إن حج وعليه ما استيسر من الهدي ﴿فَمَنْ لَمْ يَجِدْ﴾ الآية.\nقال أبو عمر: ما ذكره مالك عن ابن عمر لا خلاف بين العلماء أنه التمتع المراد بالآية (^٤)، ثم قال ابن قدامة: ولأن المتمتع يجتمع له الحج والعمرة في أشهر الحج مع كمالهما وكمال أفعالهما على وجه السهولة مع زيادة نسك (^٥).\nقُلْتُ: الإفراد مثله مع زيادة أن لا دم عليه بخلافه، ثم قال: وأما القرآن فإنما يؤتى فيه بأفعال الحج وحده، وإن اعتمر بعده من التنعيم فقد اختلف في إجزائها عن عمرة الإسلام، وكذلك اختلف في إجزاء عمرة القرآن، ولا خلاف في إجزاء التمتع عن الحج والعمرة جميعًا، فكان أولى (^٦).\n_________\n(^١) \"المحلى\" ٧/ ١٠١، ١٠٣.\n(^٢) \"التمهيد\" ٨/ ١٧٨.\n(^٣) \"الموطأ\" ص ٢٢٧.\n(^٤) \"الاستذكار\" ١١/ ٢٠٩.\n(^٥) \"المغني\" ٥/ ٨٥.\n(^٦) المصدر السابق ٥/ ٨٥.","vol":"11","page":231},{"text":"قُلْتُ: يعارض بالإفراد كما أسلفناه، ثم قال: واختيارنا قولٌ، واختيار غيرنا فعل، وعند التعارض يجب تقديم القول لاحتمال اختصاصه دون غيره (^١).\nقلتُ: القول ما دل لمصلحة سلفت، ثم قال: فإن قيل: فقد قال أبو ذر في \"صحيح مسلم\": كانت متعة الحج لأصحاب محمد خاصة (^٢)، قلنا: هذا قول صحابي يخالف الكتاب والسنة والإجماع، وقول من هو خير منه، أما الكتاب فقوله تعالى: ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ﴾ [البقرة: ١٩٦] وهذا عام، وأجمع المسلمون على إباحة التمتع في جميع الأعصار، وإنما اختلفوا في فضله، وأما السنة فحديث سراقة: المتعة لنا خاصة أو هي للأبد؟ قال: \"بل هي للأبد\" وحديث جابر في مسلم في صفة الحج نحو هذا (^٣)، ومعناه، [أن] (^٤) أهل الجاهلية كانوا لا يجيزون التمتع ويرون العمرة في أشهر الحج من أفجر الفجور، فبين الشارع أن الله قد شرعها في أشهر الحج وجوز المتعة إلى يوم القيامة (^٥) رواه سعيد بن منصور من قول طاوس، وزاد فيه: فلما كان الإسلام أمر الناس أن يعتمروا في أشهر الحج، فدخلت العمرة في أشهر الحج إلى يوم القيامة.\nقُلْتُ: كأنه أشار إلى تفرد أبي ذر بذلك، وليس كذلك، بل توبع عليه في حديث مرفوع صحيح أخرجه أبو داود من حديث الدراوردي، عن\n_________\n(^١) المصدر السابق ٥/ ٨٨.\n(^٢) \"صحيح مسلم\" (١٢٢٤) كتاب: الحج، باب: جواز التمتع.\n(^٣) مسلم (١٢١٨) كتاب: الحج، باب حجة النبي - ﷺ -.\n(^٤) في الأصل (و) والمثبت من \"المغني\" ٥/ ٨٩.\n(^٥) المصدر السابق ٥/ ٨٨ - ٨٩.","vol":"11","page":232},{"text":"ربيعة بن أبي عبد الرحمن، عن الحارث بن بلال، عن أبيه بلال ابن الحارث قُلْتُ: يا رسول الله، فسخ الحج إلى العمرة لنا خاصة أم للناس عامة؟ فقال رسول الله - ﷺ -: \"بل لنا خاصة\" إسناده صحيح (^١).\nوقد صحح الحاكم حديثه في المعادن القبلية بهذا الإسناد (^٢)، وضعف أحمد حديث الحارث بن بلال، وقال: هو ليس بمعروف، ولم يرو عنه عمر بن ربيعة (^٣). والأحاديث الصحاح لا ترد بمثل هذا، وقد تقدمت.\nوفي كتاب \"الصحابة\" لابن البرقي: أخبرنا ابن أبي مريم، ثنا محمد بن جعفر، ثنا كثير بن عبد الله المزني، عن بكير بن عبد الله المزني، عن عبد الله بن هلال صاحب رسول الله - ﷺ - قال: ليس لأحد بعدنا أن يحرم بالحج ثم يفسخ بعمرة. هذا إسناد حسن على شرط الترمذي في تحسينه حديث كثير (^٤).\nوعند البزار: حَدّثَنَا عمر بن الخطاب، ثنا الفريابي، ثنا أبان بن أبي حازم، حَدَّثَني أبو بكر بن حفص، عن ابن عمر أنه قال: يا أيها الناس، إن رسول الله - ﷺ - أحل لنا المتعة ثم حرمها علينا. وقال هذا\n_________\n(^١) \"سنن أبي داود\" (١٨٠٨) كتاب: المناسك، باب: الرجل يهل بالحج ثم يجعلها عمرة، وضعفه الألباني في \"سلسلة الأحاديث الضعيفة\" ٣/ ٤٩ (١٠٠٣) قائلًا: هذا سنده ضعيف، فإن الحارث هذا لم يوثقه أحد. وكذا في \"ضعيف أبي داود\" (٣١٥) وذكر أنه ضعفه غير واحد.\n(^٢) \"المستدرك\" ١/ ٤٠٤ كتاب: الزكاة.\n(^٣) انظر \"بحر الدم\" فيمن تكلم فيه الإمام أحمد بمدح أو ذم ص ١٠٢.\n(^٤) أخرج له الترمذي في \"السنن\" حديث رقم (٤٩٠)، (٥٣٦)، (١٣٥٢)، (٢٦٣٠)، (٢٦٧٧).","vol":"11","page":233},{"text":"الحديث لا نعلم له إسنادًا عن عمر أحسن من هذا الإسناد (^١).\nقُلْتُ: قد يقال إن هذِه متعة النكاح. وفي \"الاستذكار\" قال عثمان بن عفان: متعة الحج كانت لنا. قال أبو عمر: يعني أمر النبي - ﷺ - الصحابة عام حجة الوداع بفسخ الحج (^٢). قال أبو عمر: وقاله أيضًا ابن عباس. يعني: كقول عثمان.\nثم ما عزاه إلى \"سنن سعيد بن منصور\" من قوله: \"فدخلت العمرة في أشهر الحج إلى يوم القيامة\" هو في مسلم من حديث ابن عباس (د. س) (^٣) وجابر الطويل (^٤)، وإن كان أبو داود قال في حديث ابن عباس: منكر، إنما هو من قول ابن عباس (^٥)، فإن فيه نظرًا. ولابن ماجه من حديث سراقة (^٦)، ثم قال ابن قدامة: وقد خالف أبا ذر علي وسعد وابن عباس وابن عمر وعمران بن حصين، وسائر الصحابة، وسائر المسلمين. قال عمران: تمتعنا مع رسول الله - ﷺ -، ونزل فيه القرآن، فلم ينهنا عنه رسول الله - ﷺ -، ولم ينسخها شيء قال فيها رجل برأيه ما شاء. أخرجاه (^٧). وقال سعد بن أبي وقاص: فعلناها مع رسول الله - ﷺيعني المتعة- وهذا -يعني الذي نهى عنها- يومئذ\n_________\n(^١) \"مسند البزار\" ١/ ٢٨٦ - ٢٨٧ (١٨٣).\n(^٢) \"الاستذكار\" ١١/ ٢١٢.\n(^٣) \"صحيح مسلم\" (١٢٤١) كتاب: الحج، باب: جواز العمرة في أشهر الحج.\n(^٤) \"صحيح مسلم\" (١٢١٨) باب: حجة النبيﷺ -.\n(^٥) \"سنن أبي داود\" (١٧٩٠) كتاب: المناسك، باب: في إفراد الحج.\n(^٦) \"سنن ابن ماجه\" (٢٩٧٧) كتاب: المناسك، باب: التمتع بالعمرة إلى الحج، وصححه الألباني في \"صحيح ابن ماجه\" ٢/ ١٦٦ (٢٤١١).\n(^٧) سيأتي برقم (١٥٧١) باب: التمتع، ورواه مسلم (١٢٢٦) كتاب: الحج، باب: جواز التمتع.","vol":"11","page":234},{"text":"كافر بالعُرُش. يعني بيوت مكة (^١). أخرجه مسلم (^٢). أي: مقيم في بيوت مكة، يقال: أكفر الرجل إذا لازم الكفور، وهي القرى، وإنما أوله بذلك؛ لأنه كان إذ ذاك مسلمًا، وكاتبًا للوحي، وحمله عياض وغيره على عمرة القضاء (^٣)، والصواب الأول، وهو ما أوله المازري (^٤) وغيره. ثم قال: فإن قيل: فقد روى أبو داود عن سعيد بن المسيب أن رجلًا من الصحابة أتى عمر فشهد عنده أنه سمع رسول الله - ﷺ - ينهى عن [المتعة] (^٥) قبل الحج (^٦)، قلنا: هذِه حالة مخالفة للكتاب والسنة والإجماع كحديث أبي ذر، بل هو أدنى حالًا منه، فإن في إسناده مقالًا، ثم قال: فإن قيل: فقد نهى عنها عمر وعثمان ومعاوية (^٧).\nقلنا: قد أنكر عليهم علماء الصحابة، وخالفوهم في فعلها، والحق مع المنكرين عليهم دونهم، وقد سبق إنكار علي على عثمان، واعتراف عثمان له، وقول سعد وردهم عليهم بحجج لم يكن عنها جواب. قال عمر: إني لأنهاكم عنها، وإنها لفي كتاب الله، وصنعها رسول الله - ﷺ - (^٨). وسئل سالم: أنهى عمر عن المتعة؟ قال: لا والله ما نهى عنها عمر، ولكن نهى عنها عثمان. وسئل ابن عمر عن متعة الحج، فأمر بها، فقيل: إنك تخالف أباك. فقال: إن عمر لم يقل\n_________\n(^١) \"المغني\" ٥/ ٨٩ - ٩٠.\n(^٢) \"صحيح مسلم\" (١٢٢٥) باب: جواز المتعة.\n(^٣) \"إكمال المعلم\" ٤/ ٢٩٩.\n(^٤) \"المعلم بفوائد مسلم\" ١/ ٣٤٦.\n(^٥) في \"سنن أبي داود\" و\"المغني\": العمرة.\n(^٦) \"سنن أبي داود\" (١٧٩٣).\n(^٧) مسلم (١٢٢٤، ١٢٢٥) باب: جواز التمتع.\n(^٨) رواه النسائي ٥/ ١٥٣ كتاب: مناسك الحج، باب: التمتع.","vol":"11","page":235},{"text":"الذي يقولون (^١). هذا آخر كلامه، وما ذكره عن عمر فيه نظر، كيف ينهى عنها وهي في كتاب الله، وكان وقافًا عنده وعند السنة. وما حكاه عن سالم -إن كان صحيحًا عنه- فهو رد لما ذكره عن عمر، وكذا لما ذكره عن أبيه، وقد قال ابن حزم: إنَّ عمر رجع عن ذَلِكَ. يؤيده ما رواه الترمذي محَسّنًا عن ابن عباس: تمتع رسول الله - ﷺ - وأبو بكر وعمر وعثمان، وأول من نهى عنها معاوية (^٢). وفي \"سنن الكجي\" من حديث ليث عن طاوس: تمتع النبي - ﷺ - حَتَّى مات، وأبو بكر حَتَّى مات، وعمر حَتَّى مات. فدل أن ما ورد عن عمر وعثمان في هذا محمول على غير متعة الحج.\nقال ابن حزم: أما حديث نهي عمر، فإنما هو في متعة النساء بلا شك؛ لأنه صح عنه الرجوع إلى القول بهما في الحج (^٣). وقال أبو عمر: إنما نهى عمر عند أكثر العلماء عن فسخ الحج في العمرة، هذِه هي التي نهى عنها (^٤). وقوله: في إسناده مقال. ليس كذلك، وتبع فيه الخطابي (^٥)، فإن رجاله كلهم ثقات، وأبو عيسى الخراساني اسمه سليمان بن كيسان، وثقه ابن حبان وابن خلفون، وعبد الله بن القاسم وثقاه، فصيح قارئ (^٦).\n_________\n(^١) رواه البيهقي ٥/ ٢١ كتاب: الحج، باب: كراهية من كره القران والتمتع، وذكره ابن قدامة في \"المغني\" ٥/ ٩٠.\n(^٢) الترمذي (٨٢٢).\n(^٣) \"المحلى\" ٧/ ١٠٧.\n(^٤) \"الاستذكار\" ١١/ ٢١١ - ٢١٢.\n(^٥) \"معالم السنن\" ٢/ ١٤٣.\n(^٦) انظر: \"الجرح والتعديل\" ٤/ ١٣٧ (٦٠٢)، و\"الثقات\" ٦/ ٣٩٢، و\"تهذيب الكمال\" ٣٤/ ١٦٧ - ١٦٨ (٧٥٥٩).","vol":"11","page":236},{"text":"وقوله: (رجل من الصحابة): لا تضر جهالته، وادعى المنذري أن سعيد بن المسيب لم يصح سماعه من عمر (^١)، وليس كذلك، فقد صح سماعه منه (^٢) ينعي النعمان (^٣)، وهذا الحديث لم يروه عنه إنما رواه بواسطة، ثم إنه اقتصر على أحاديث الفسخ على حديث أبي موسى وابن عباس وجابر وعائشة، وترك ما ذكره خطاب بن بشر الوراق في كتاب \"المسائل عن أحمد\" أنه قال: روى عشرة من الصحابة أن النبي - ﷺ - أمرهم بفسخ الحج. قال أحمد: والخبر الذي روي أنه كان لهم خاصة ليس بالصحيح، وهذِه أخبار صحاح. وفي أبي داود من حديث فاطمة -ورآها علي قد لبست ثيابًا صبيغًا-: مالك؟ قالت: إن رسول الله - ﷺ - قد أمر أصحابه فأحلوا. رواه أبو داود (^٤)، وصححه ابن حزم (^٥)، وأخرج الشيخان عن ابن عمر: تمتع رسول الله - ﷺ - في حجة الوداع بالعمرة إلى الحج. وفيه: قال للناس لما قدم مكة: \"من لم يكن منكم أهدى فليطف بالبيت وبالصفا والمروة، وليحلل\" (^٦) ولهما عن حفصة: يا رسول الله، ما شأن الناس حلوا بعمرة، ولم تحلل أنت؟ الحديث (^٧).\n_________\n(^١) \"مختصر سنن أبي داود\" ٣/ ٣١٧.\n(^٢) ورد بهامش الأصل: أثبت سماعه منه أحمد، ونفاه يحيى بن سعيد القطان ويحيى بن معين وأبو حاتم الرازي، ورجح هذا.\n(^٣) ورد في الأصل أسفلها: يعني ابن مقرن.\n(^٤) \"سنن أبي داود\" (١٧٩٧) كتاب: المناسك، باب: في الإقران.\n(^٥) \"حجة الوداع\" ص ٤٣٢.\n(^٦) سيأتي برقم (١٦٩١) كتاب: الحج، باب: من ساق البدن معه، \"صحيح مسلم\" (١٢٢٧) كتاب: الحج، باب: وجوب الدم على المتمتع.\n(^٧) سيأتي برقم (١٧٢٥) باب: من لبد رأسه، \"صحيح مسلم\" (١٢٢٩) كتاب: الحج، باب: بيان أن القارن لا يتحلل إلا في وقت تحلل الحاج المفرد.","vol":"11","page":237},{"text":"ولأبي داود على شرط مسلم من حديث الربيع بن سبرة عن أبيه: قال سراقة: يا رسول الله، اقض لنا قضاء، وفيه: فقال: \"إن الله -﷿- قد أدخل عليكم في حجكم عمرة، فإذا قدمتم فمن تطوف بالبيت وسعى بين الصفا والمروة فقد حل، إلا من كان معه هدي\" (^١) ولمسلم عن أسماء قالت: خرجنا محرمين مع رسول الله - ﷺ -، فقال: \"من لم يكن معه هدي فليحلل\". الحديث (^٢)، وله أيضًا من حديث أبي سعيد الخدري: خرجنا مع رسول الله - ﷺ - فلما قدمنا مكة أمرنا أن نجعلها عمرة (^٣).\nولابن ماجه بإسناد على شرط الشيخين من حديث أبي إسحاق عن البراء بن عازب، خرج رسول الله - ﷺ - وأصحابه، فأحرمنا بالحج، فلما قدمنا مكة قال: \"اجعلوا حجكم عمرة\" (^٤) قال الترمذي: سألت البخاري عنه فكأنه لم يعده محفوظًا، والصحيح عن أبي إسحاق عن سعيد (بن ذي حدان) (^٥) عن سهل بن حنيف (^٦)، وذكره ابن حزم من حديث معقل بن يسار، وسلف حديث سراقة، وحديث أنس وعلي السالف. قال\n_________\n(^١) \"سنن أبي داود\" (١٨٠١) كتاب: المناسك، باب: في الإقران، وصححه الألباني في \"صحيح أبي داود\" على شرط مسلم برقم (١٥٨٠).\n(^٢) \"صحيح مسلم\" (١٢٣٦) باب: ما يلزم من طاف بالبيت.\n(^٣) \"صحيح مسلم\" (١٢٤٧) كتاب: الحج، باب: التقصير في العمرة.\n(^٤) \"سنن ابن ماجه\" (٢٩٨٢) كتاب: المناسك، باب: فسخ الحج، وضعفه الألباني في \"الضعيفة\" (٤٧٥٣).\n(^٥) في الأصل: سعيد بن حُدَّان، والصواب ما أثبتناه من مصادر التخريج، وهو: سعيد بن ذي حدان: كوفي، ذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ، وقال ابن حجر في \"تقريبه\" كوفي مجهول من الثالثة.\nانظر: \"الثقات\" ٤/ ٢٨٢، و\"تهذيب الكمال\" ١٠/ ٤٢٤ (٢٢٦٦)، و\"تقريب التهذيب\" ص ٢٣٥ (٢٣٠٠).\n(^٦) \"علل الترمذي الكبير\" ١/ ٣٩٦.","vol":"11","page":238},{"text":"أبو محمد بن حزم: خمسة عشر صحابيًّا رووه عن رسول الله - ﷺ - بأوكد أمر، ورواه عنهم نيف وعشرون من التابعين، ورواه عن هؤلاء من لا يحصيه إلا الله تعالى، فلم يسع أحد الخروج عن هذا (^١)، وما ذكره عن عمران بن حصين، وقال في آخره: أخرجاه، يحتاج إلى تثبت؛ فإن لفظ مسلم عن مطرف بن عبد الله قال عمران: أحدثك بحديث عسى الله أن ينفعك به، إن رسول الله - ﷺ - جمع بين حجة وعمرة، ثم لم ينه عنها حَتَّى مات، ولم ينزل فيه قرآن يحرمه (^٢). وفي لفظ: قال فيها رجل برأيه ما شاء (^٣).\nوللبخاري: تمتعنا على عهد النبي - ﷺ -، ونزل القرآن، قال رجل برأيه ما شاء (^٤). وروى ابن أبي شيبة من حديث أبي الضحى قال: سألت علقمة عن المتعة في الحج، فقال: ما شعرت أن أحدًا يفعلها. ومن حديث ابن سيرين أنه كان لا يرى المتعة قبل الحج، ويقول ابتدأ بالحج واعتمر.\nومن حديث هشام عن أبيه أنه قال: إنما المتعة للمحصر، وتلا قوله\nتعالى: ﴿فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ﴾ الآية (^٥) [البقرة: ١٩٦]، وكذا ذكره أبو عمر عن ابن الزبير (^٦)، قال أبو عمر: ومن معنى التمتع أيضًا القرآن عند جماعة العلماء، والتمتع والقران يتفقان في سقوط سفره الثاني من\n_________\n(^١) \"المحلى\" ٧/ ١٠٣.\n(^٢) مسلم ١٢٢٦/ ١٦٧.\n(^٣) مسلم ١٢٢٦/ ١٦٨.\n(^٤) سيأتي برقم (١٥٧٢).\n(^٥) \"المصنف\" ٣/ ٢٢٢ (١٣٧١٣ - ١٣٧١٤) كتاب: الحج، باب: من كره المتعة.\n(^٦) \"الاستذكار\" ١١/ ٢١١.","vol":"11","page":239},{"text":"بلده، كما صنع المتمتع بحله من عمرة إذا حج من عامه، وكذلك يتفقان عند أكثر العلماء في الهدي لمن لم يجد هديًا (^١).\nوقال ابن العربي في \"مسالكه\": التمتع على أربعة أوجه: المعروف عند عامة العلماء، وهو ما رواه مالك عن ابن دينار، والقران عند جماعة من العلماء، وفسخ الحج إلى العمرة، وجمهور العلماء يكرهونه، وما ذهب إليه ابن الزبير وهو المحصر.\nوقال المهلب: أشكلت الأحاديث على الأئمة، وصعب تخليصها، ونفي التعارض عنها، وكلُّ ركب في توجيهها غير مذهب صاحبه، واختلفوا في الإفراد والتمتع والقران أيها أفضل؟ وفي الذي كان به النبي - ﷺ - محرمًا من ذَلِكَ؟ فذهبت طائفة إلى أن إفراد الحج أفضل، هذا قول مالك وعبد العزيز بن أبي سلمة والأوزاعي وعبيد الله بن الحسن، وهو أحد أقوال الشافعي، وبه قال أبو ثور (^٢)، وممن روى أن النبي - ﷺ - أفرد الحج جابر وابن عباس وعائشة، وبهذا عمل\nالصديق وعمر بن الخطاب وعثمان بن عفان وعائشة وابن مسعود بعد النبي - ﷺ -.\nوقال أبو حنيفة والثوري: القران أفضل، وبه عمل النبي - ﷺ - (^٣)، واحتجوا بحديث أنس أن النبي - ﷺ - لما استوت به راحلته على البيداء أهلّ بحج وعمرة (^٤)، وهو مذهب علي وطائفة من أهل الحديث، وأجازه الطبري. وقال أحمد بن حنبل: لا شك أن النبي - ﷺ - كان\n_________\n(^١) \"الاستذكار\" ١١/ ٢٠٩.\n(^٢) انظر: \"الاستذكار\" ١١/ ١٢٧ - ١٢٩، \"المجموع\" ٧/ ١٤٣.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠٣، \"البناية\" ٤/ ١٨٣.\n(^٤) سبق تخريجه.","vol":"11","page":240},{"text":"قارنًا، قال: والتمتع أحب إليَّ (^١)؛ لقول النبي - ﷺ -: \"لو استقبلت من أمري ما استدبرت ما سقت الهدي ولجعلتها عمرة\" (^٢) وقال آخرون: التمتع أفضل. وهو مذهب ابن عمر وابن عباس وابن الزبير، وبه قال عطاء، وهو أحد أقوال الشافعي، وإليه ذهب أحمد (^٣)، واحتجوا بحديث ابن عمر أن النبي - ﷺ - تمتع في حجة الوداع (^٤). وبقول حفصة: ما شأن الناس حلوا ولم تحل من عمرتك (^٥)؟\nقال ابن بطال: وأما ما جاء من اختلاف ألفاظ حديث عائشة مما يوهم القرآن والتمتع، فليس ذَلِكَ بموهن للإفراد؛ لأن رواة حديث الحج عنها الأسود وعمرة والقاسم وعروة، فأما الأسود وعمرة فقالا عنها: خرجنا لا نرى إلا الحج. وقال أبو نعيم في حديثه: مهلين بالحج. وقال القاسم عنها: خرجنا في أشهر الحج، وليالي الحج، وحرم الحج. وفي رواية \"الموطأ\" عن القاسم، عن عروة، عن عائشة أن رسول الله - ﷺ - أفرد الحج (^٦). وكذلك صرح عروة عنها أنه أفرده، ويشهد لصحة روايتها بالإفراد أن جابرًا وابن عباس روياه عن رسول الله - ﷺ -، فوجب رد ما خالف الإفراد من حديث عائشة، إلى معنى الإفراد؛ لتواتر الرواية به عن رسول الله - ﷺ -.\n_________\n(^١) انظر: \"الفروع\" ٣/ ٣٠١، \"كشاف القناع\" ٢/ ٣٧٦.\n(^٢) سيأتي برقم (٧٢٢٩) كتاب: التمني، باب: قول النبي - ﷺ -: \"لو استقبلت من أمري ما استدبرت\".\n(^٣) انظر: \"المغني\" ٥/ ٨٢، \"المبدع\" ٣/ ١١٩.\n(^٤) سيأتي برقم (١٦٩١)، ورواه مسلم (١٢٢٧).\n(^٥) يأتي برقم (١٥٦٦)، ورواه مسلم (١٢٢٩).\n(^٦) \"الموطأ\" ص ٢٢١.","vol":"11","page":241},{"text":"قال الطحاوي: وروى مالك وجماعات عددهم عنها أن إحرامها كان بحجة. زاد حماد وغيره عن مالك: فأمرهم لما قدموا مكة أن يجعلوها عمرة. وكذلك في رواية عمرة والأسود موافقة القاسم عن\nعائشة بالإفراد.\nوقولها: (لا نرى إلا الحج). إنما هو على معنى لا نعرف إلا الحج؛ لأنهم لم يكونوا يعرفون العمرة في أشهر الحج، فخرجوا محرمين بالذي لا يعرفون غيره.\nقال: والأشبه عندي أن يكون إحرامه كان بالحج خاصة، لا بهما؛ لأنه قد أمرهم بفسخ الحج إلى العمرة، ولا يجوز أن يكون أمرهم بذلك وهم في حرمة عمرة أخرى؛ لأنهم يرجعون بذلك إلى أن يصيروا في حرمة عمرتين، وقد أجمع المسلمون على المنع من ذَلِكَ، ومحال عندنا أن يجمعوا على خلاف من أمر رسول الله - ﷺ -، مما لم يكن مخصوصًا به، وما لم يفسخ بعد فعله إياه. قال المهلب: وقد أشكل حديث عائشة على أئمة الفتوى، فمنهم من أوقف الاضطراب فيه عليها، ومنهم من جعل ذَلِكَ من قبل ضبط الرواة عنها، ومعناه يصح -إن شاء الله- بترتيبه على مواطنه، ووقت إخبارها عنه في المواضع التي ابتدأ الإحرام منها، ثم أعقب حين دنا من مكة بما أمر من لم يسق الهدي بالفسخ، فأما حديث الأسود عن عائشة فإنها ذكرت فيه البدأة، وأنها أهلَّت بحجة مفردة بذي الحليفة، وأهلَّ الناس كذلك، ثم لما دنوا من مكة أمر من لم يكن ساق الهدي أن يجعلها عمرة، إذ أوحى الله إليه بتجويز الاعتمار في أشهر الحج، فُسحة منه تعالى لهذِه الأمة، ورحمةً لهم بإسقاط أحد السفرين عنهم، وأمر من لم يكن معه هدي بالإحلال بعمرة؛ ليُري أمته جوازها، ويعرفهم بنعمة الله تعالى","vol":"11","page":242},{"text":"عليهم عيانًا وعملًا بحضرة النبي - ﷺ -. وفي حديث عروة عن عائشة ذكرت أنهم كانوا في إهلالهم على ضروب: من مهل بحج، بعمرة، بهما، فأخبرت عما آل أمر المحرمين، واختصرت ما أهلوا به في ابتداء إحرامهم، ولم تأت بالحديث على تمامه كما جاء في حديث عمرة عنها، فإنها ذكرت إحرامهم في الموطنين، ولذلك قال القاسم: أتتك بالحديث على وجهه، يريد أنها ذكرت الابتداء بالإحرام والانتهاء إلى مكة، وأول حدودها سرف، وما أمر به من الفسخ بعمرة.\nقال الطحاوي: ودل حديث عروة أنهم عرفوا العمرة في أشهر الحج بما عرفهم به رسول الله - ﷺ -، وأمرهم به بعد قدومه مكة.\nواحتج من قال بالإفراد، بقول مالك: إذا جاء عن النبي - ﷺ - حديثان مختلفان، وبلغنا أن أبا بكر وعمر عملا بأحدهما وتركا الآخر، فإن في ذَلِكَ دلالة على أن الحق فيما عملا به (^١). وقال الزهري: بلغنا أن عمر قال في قوله: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦]، أنه قال: من تمامها أن تفرد كل واحدة من الأخرى. وقال ابن حبيب: أخبرني ابن الماجشون قال: حدثني الثقات من علماء المدينة وغيرهم، أن أول ما أقيم للناس الحج سنة ثمان، مرجع رسول الله - ﷺ - من حنين، فاستخلف رسول الله - ﷺ - على مكة عتَّاب بن أسيد، وأفرد الحج، ثم حج أبو بكر بالناس سنة تسع فأفرد، ثم قبض رسول الله - ﷺ - فاستخلف أبو بكر، فأفرد الحج خلافته سنتين، ثم ولي عمر، فلم يشك أحد أن عمر أفرده عشر سنين، وولي عثمان فأفرده اثنتى عشرة سنة (^٢).\n_________\n(^١) انظر: \"التمهيد\" ٩/ ٢٠٧.\n(^٢) رواه الدارقطني عن ابن عمر ٢/ ٢٣٩ كتاب: الحج، باب: المواقيت، والبيهقي ٤/ ٣٤١ - ٣٤٢ باب: تأخير الحج.","vol":"11","page":243},{"text":"قال: وحَدَّثَني ابن أبي حازم، عن جعفر بن محمد، عن أبيه، عن جابر أن عليًّا أفرد الحج، وأفرد ابن عمر ثلاثين سنة متوالية، ما تمتع ولا قرن، إلا عامًا واحدًا. وأفردت عائشة كل عام حَتَّى توفيت. قال: فعلمنا أن الإفراد هو الذي فعل رسول الله - ﷺ - كاليقين؛ لأنا نعلم بفعل أصحابه بعده -وهم بطانته- أنهم لا يتركون ما فعل. وهكذا قال المدنيون والمصريون من أصحاب مالك. وأما نهي عثمان عن المتعة والقران، وإهلال علي بهما، فإن عثمان اختار ما أخذ به رسول الله - ﷺ - في خاصة نفسه، وما أخذ به أبو بكر وعمر، ورأى أن الإفراد عنده أفضل من القران والتمتع.\nوالقران عند جماعة من العلماء في معنى التمتع؛ لاتفاقهما في المعنى، وذلك أن القارن يتمتع بسقوط سفره الثاني من بلده، كما يصنع المتمتع، وكذلك يتفقان في الهدي والصوم لمن لم يجد هديًا عند أكثر العلماء. قال المهلب: وأما قول من اختار القران؛ لأنه الذي فعل رسول الله - ﷺ -، فإنه يفسر من وجهين:\nأحدهما: توهين قول أنس فيما رواه عنه مروان الأصفر أنه - ﵇ - قال لعلي: \"لولا أن معي الهدي لأحللت\" (^١) فبان بهذا أنه - ﵇ - لم يكن قارنًا؛ لأن القارن لا يجوز له الإحلال، كان معه هدي أو لم يكن، وهذا إجماع.\nثانيهما: أن التمتع والقران رخصتان، والإفراد أصل، ومحال أن تكون الرخصة أفضل من الأصل؛ لأن الدم الذي يدخل في التمتع والقران جبران، وهو يجب لإسقاط أحد السفرين، أو لترك شيء من\n_________\n(^١) سلف برقم (١٥٥٨) باب: من أهل في زمن النبي كإهلال النبي - ﷺ -.","vol":"11","page":244},{"text":"الميقات؛ لأنه لو لم يقرن وأتى بكل منهما منفردًا بعد أن لا تكون العمرة فعلت في أشهر (^١) الحج وأتى بكل واحدة من ميقاتها لما وجب عليه دم.\nوقد أنكر القران على أنس عائشةُ وابنُ عمر وجعلاه من وهمه، وقد سلف.\nوأما حجة من قال بالتمتع، وأنه - ﵇ - كان متمتعًا: فحديث ابن عمر، فهي مردودة بما رواه البخاري في حديث ابن عمر بما يرد به على نفسه، وقد سلف من المغازي من البخاري. وأيضًا قوله - ﵇ - في حديث عائشة: \"لو استقبلت من أمري ما استدبرت، ما سقت الهدي، ولجعلتها عمرة \" (^٢).\nوهذا نص قاطع أنه لم يُهل بعمرة، وليس في قوله \"استقبلت\" إلى آخره: دليل على أن التمتع أفضل من القران كما زعم أحمد (^٣)، وإنما قال ذلك تطييبًا لقلبهم- كما سلف، وسيأتي ما روي عن عروة عن عائشة بما يوهم أنه - ﵇ - تمتع، في باب: من ساق الهدي معه (^٤) -إن شاء الله- وبيان الشبهة فيه. وأما قول الناس لأبي شهاب حين قدم مكة متمتعًا: تصير حجتك الآن مكية (^٥). فمعناه: أنه ينشئ حجة من مكة إذا فرغ من تمتعه، كما ينشئ أهل مكة الحج من مكة؛ لأنها ميقاتهم للحج، إلا أن غير أهل مكة إن حلوا من العمرة في أشهر الحج، أنشئوا الحج من عامهم دون أن يرجعوا إلى أفقهم، أو أفق مثل أفقهم في\n_________\n(^١) في الأصل: شهر، وصوبه في الهامش: أشهر.\n(^٢) سيأتي برقم (١٦٥١) باب: تقضي الحائض المناسك كلها.\n(^٣) انظر: \"المغني\" ٥/ ٨٤.\n(^٤) سيأتي برقم (١٦٩٢) باب: من ساق البدن معه.\n(^٥) سيأتي برقم (١٥٦٨).","vol":"11","page":245},{"text":"البعد، فعليهم في ترك ذلك الدّم، ولو خرج إلى الميقات بعد تمام العمرة؛ ليهل بالحج منه لم يسقط ذلك عنه الدم -عند مالك وأصحابه- إلا أن يكون الميقات أفقه، أو مثل أفقه (^١).\nوأما حديث حفصة وقولها: (ما شأن الناس حلوا ولم تحل أنت من عمرتك؟) فإنه يوهم إهلاله بالعمرة وأنه تمتع؛ لأن الإحلال كان لمن تمتع، وهو وهم فاسد.\nوذكر (عمرتك) في الحديث وتركها سواء؛ لأن المأمورين بالحل هم المحرمون بالحج؛ ليفسخوه في عمرة، ويستحيل أن يأمر بذلك المحرمين بعمرة؛ لأن المعتمر يحل بالطواف والسعي، والخلاف لا شك فيه عندهم، وقد اعتمروا معه عُمَرًا، وعرفوا حكمها في الشريعة، فلم يكن يعرفهم بشيء في علمهم، بل عرفهم بما أحله الله لهم في عامهم ذلك من فسخ الحج في عمرة، لما أنكروه من جواز العمرة في زمن الحج.\nوللعلماء في قول حفصة: (ما شأن الناس حلوا ولم تحل من عمرتك؟) ضروب من التأويل، فقال بعضهم: إنما قالت ذلك؛ لأنها ظنت أنه - ﵇ - فسخ حجه بعمرة، كما أمر بذلك من لا هدي له من أصحابه، وهم الأكثر، فذكر لها العلة المانعة من الفسخ، وهي سوقه الهدي، فبان أن الأمر ليس كما ظنت، وقيل: معناه: ما شأن الناس حلوا من إحرامهم ولم تحل أنت من إحرامك الذي ابتدأته معهم بنية واحدة. بدليل قوله \"لو استقبلت من أمري ما استدبرت\" الحديث (^٢)\n_________\n(^١) انظر: \"التفريع\" ١/ ٣١٩، \"عيون المجالس\" ٢/ ٧٩٠، \"الذخيرة\" ٣/ ٢٠٨.\n(^٢) سبق تخريجه قريبًا.","vol":"11","page":246},{"text":"فعلم بهذا أنه لم يحرم بعمرة، وهو قول ابن القصار. وقيل معناه: لِمَ لمْ تحل من حجك بعمرة كما أمرت أصحابك؛ وقالوا: قد تأتي (من) بمعنى: الباء، كما قال تعالى: ﴿يَحْفَظُونَهُ مِنْ أَمْرِ اللهِ﴾ [الرعد: ١١]،\nأي: بأمر الله. تريد ولم تحل أنت بعمرة من إحرامك الذي جئت به مفردًا في حجك.\nوأما قول ابن عباس لأبي جمرة في المتعة: هي السنة. فمعناه: أن كل ما أمره النبي - ﷺ - بفعله فهو سنة، وكذلك معنى قول علي لعثمان في القران: ما كنت أدع سنة النبي - ﷺ - لقول أحد. يعني سنته التي أمر بها؛ لأنه - ﵇ - فعل في خاصته غيرها وهو الإفراد.\nوأما فسخ الحج في عمرة فهو في حديث عائشة وابن عباس وجابر وغيرهم. والجمهور على تركه، وأنه لا يجوز فعله بعد رسول الله - ﷺ -، وليس لأحد دخل في حجة أن يخرج منها إلا بتمامها، ولا يحله منها شيء قبل يوم النحر من طواف، ولا غيره، وإنما أمر به أصحابه؛ لينسخ ما كان عليه أهل الجاهلية بما سلف؛ لأنه خشي حلول أجله قبل حجة أخرى فيجعلها عمرة في أشهر الحج، فلما لم يتسع له العمر بما استدل عليه من كتاب الله من قرب أجله أمرهم بالفسخ، وأحل لهم ما كانت الجاهلية تحرمه من ذلك.\nوقد قال أبو ذر: ما كان لأحدٍ بعدنا أن يحرم بالحج، ثم يفسخه في عمرة. وروي ذلك عن عثمان. وعن عمر أنه قال: إن الله يخص نبيه بما شاء، وإنه قد مات، فأتموا الحج والعمرة لله. وقال جابر: المتعتان فعلناهما على عهد رسول الله - ﷺ -، ثم نهى عمر عنهما، فلن نعود إليهما -يعني: فسخ الحج ومتعة النساء- ثم ذكر حديث الحارث بن بلال السالف.","vol":"11","page":247},{"text":"قال الطحاوي: لا يجوز للصحابة أن يقولوا هذا بآرائهم، وإنما قالوه من جهة ما وقفوا عليه؛ لأنهم لا يجوز لهم ترك ما فعلوه مع رسول الله - ﷺ - من الفسخ إلا بتوقيف منه إياهم على الخصوصية بذلك، ومنع من سواهم منه، فثبت أن الناس جميعًا بعدهم ممنوعون من الخروج من الحج إلا بتمامه، إلا أن يصدوا (^١)، ووجه ذلك من طريق النظر: أنه من أحرم بعمرة فطاف لها وسعى، أنه قد فرغ منها، وله أن يحلق ويحل إذا لم يكن ساق هديًا، ورأيناه إذا ساقه لمتعته، فطاف لعمرته وسعى لم يحل حتى يوم النحر، فيحل منها ومن حجته إحلالًا واحدًا، فكان الهدي الذي ساقه لمتعته التي لا يكون عليه فيها هدي إلا بأن يحج، يمنعه من أن يحل بالطواف إلا يوم النحر؛ لأن عقد إحرامه هكذا، كان، أن يدخل في عمرة فيتمها فلا يحل منها حتى يحرم بحجة، ثم يحل منها ومن العمرة التي قدمها قبلها معًا، وكانت العمرة لو أحرم منها منفردة حل منها بعد فراغه من تلك العمرة بقي على إحرامه إلى يوم النحر، فلما كان الهدي الذي هو من سبب الحج يمنعه الإحلال بالطواف بالبيت قبل يوم النحر، كان دخوله في الحج أولى وأحرى أن يمنعه من ذلك إلى يوم النحر.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٢/ ١٩٤ - ١٩٦، وحديث الحارث بن بلال رواه أيضًا أبو داود (١٨٠٨) كتاب: المناسك، باب: الرجل يهل بالحج ثم يجعلها عمرة، والنسائي ٥/ ١٧٩ كتاب: مناسك الحج، باب: إباحة فسخ الحج بعمرة لمن لم يسق الهدي، وابن ماجه (٢٩٨٤) كتاب: المناسك، باب: من قال كان فسخ الحج لهم خاصة، وأحمد ٣/ ٤٦٩، والطبرانى ١/ ٣٧٠ (١١٣٨)، وضعفه الألباني في: \"الضعيفة\" ٣/ ٤٩ (١٠٠٣) وقد تقدم.","vol":"11","page":248},{"text":"قال ابن بطال: ولم يجز فسخ الحج أحد من الصحابة إلا ابن عباس، وتابعه أحمد وأهل الظاهر، وهو شذوذ من القول، والجمهور الذين لا يجوز عليهم تحريف التأويل هم الحجة التي يلزم اتباعها (^١).\nالحديث الثاني:\nحديث عائشة: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَامَ حَجَّةِ الوَدَاعِ، فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ .. الحديث، وأخرجه مسلم أيضًا (^٢)، وسلف فقهه.\nوقولها: (فمنا من أهلَّ بعمرة). قيل معناه: فسخ الحج، وقيل: على ظاهره.\nوقولها: (وأهل رسول الله - ﷺ - بالحج). هو صريح في الإفراد، وقد سلف الاختلاف فيه. قال ابن التين: وعائشة أقعد الناس برسول الله - ﷺ - وأعلمهم بما كان عليه، لا سيما وقسمته ثلاثة أقسام.\nوقولها: (حتى كان يوم النحر). أي: لأنه أول وقت تحلل الحج.\nالحديث الثالث:\nحديث مروان بن الحكم: شَهِدْتُ عُثْمَانَ وَعَلِيًّا، وَعُثْمَانُ يَنْهَى عَنِ المُتْعَةِ، وَأَنْ يُجْمَعَ بَيْنَهُمَا، فَلَمَّا رَأى عَلِيٌّ أَهَلَّ بِهِمَا: لَبَّيْكَ بِعُمْرَةِ وَحَجَّةٍ، قَالَ: مَا كُنْتُ لأَدَعَ سُنَّةَ النَّبِيِّ - ﷺ - لِقَوْلِ أَحَدٍ.\nوهو من أفراده، وأخرجا من حديث سعيد بن المسيب قال: اجتمع عثمان وعلي بعسفان، فكان عثمان ينهي عن المتعة أو العمرة، فقال\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٤٢ - ٢٥١ بتصرف وانظر: \"المغني\" ٥/ ٩٨، \"الفروع\" ٣/ ٣٣٥، \"المحلى\" ٧/ ٩٩.\n(^٢) \"صحيح مسلم\" (١٢١١) كتاب: الحج، باب: بيان وجوه الإحرام وأنه يجوز (١١٨) إفراد الحج والتمتع والقران.","vol":"11","page":249},{"text":"عليٌّ: ما تريد إلى أمر فعله رسول الله - ﷺ - تنهى عنه؛ (قال عثمان) (^١): دعنا منك، فقال: إني لا أستطيع أن أدعك، فلما رأى علي ذلك، أهل بهما جميعًا. لم (يقل) (^٢) البخاري: دعنا. إلى، أدعك (^٣). ولهما (^٤) عن عبد الله بن شقيق قال: كان عثمان ينهى عن المتعة، وكان علي يأمر بها، فقال عثمان لعلي كلمة، فقال علي: لقد علمت أنا قد تمتعنا مع رسول الله - ﷺ -، فقال: أجل، ولكنا كنا خائفين (^٥)، وقد سلف تأويل ذلك.\nقال ابن التين: إنما نَهْيُ عثمان عن القرآن يحمل على ما سمع منه على إرداف الحج على العمرة. وقال أبو الوليد: لم يكن علي محرمًا بعمرة، وإنما قرن ابتداءً، وخالفه أيضًا في أنه لم ينه عن ذلك، وإنما أراد أن الإفراد أفضل فقط، وإظهار علي القران؛ ليظهر ما نواه منه، وقد اختلف العلماء في النطق بنفس النسك، فروي عن ابن عمر أنه كان يرى ترك التسمية، وقال: أليس الله يعلم ما في نفسك (^٦)؟ وروي عن عائشة التسمية، وعن عطاء: لا تجزئه النية (^٧).\n_________\n(^١) ليست في الأصل.\n(^٢) في (م): يخرج.\n(^٣) سيأتي برقم (١٥٦٩)، ورواه مسلم (١٢٢٣/ ١٥٩).\n(^٤) ورد بهامش الأصل ما نصه: إنما هو في مسلم فقط.\n(^٥) رواه مسلم (١٢٢٣/ ١٥٨) كتاب: الحج، باب: جواز التمتع.\n(^٦) رواه البيهقي في \"السنن الكبرى\" ٥/ ٤٠ كتاب: الحج، باب: من قال: لا يسمي في إهلاله حجًّا ولا عمرة وأن النية تكفي منهما، وفي \"معرفة السنن والآثار\" ٧/ ١٢٥ (٩٥٣٢) كتاب: المناسك، هل يسمي الحج أو العمرة عند الإهلال.\n(^٧) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٣٣٥ (١٤٨٤١) كتاب: المناسك، من كان يقول: إذا أردت الحج فلا تسم شيئًا؛ لكنه بلفظ: تجزئه النية.","vol":"11","page":250},{"text":"وقوله: (ما كنت لأدع ..) إلى آخره. يحتمل أن يريد ما فعله، وأن يريد ما أذن فيه؛ لأن من أمر بشيء كان كفاعله.\nوفيه: ما كان عليه عثمان من الحكم أنه لا يلوم مخالفه.\nوفيه: أن القوم لم يكونوا يسكتون عن قول يرون أن غيره أمثل منه إلا بينوه.\nوفيه: أن طاعة الإمام إنما تجب في المعروف.\nالحديث الرابع:\nحديث ابن طاوس عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ: كَانُوا يَرَوْنَ أَنَّ العُمْرَةَ فِي أَشْهُرِ الحَجِّ مِنْ أَفْجَرِ الفُجُورِ فِي الأَرْضِ، وَيجْعَلُونَ المُحَرَّمَ صَفَر، وَيَقُولُونَ: إِذَا بَرَأَ الدَّبَرْ، وَعَفَا الأَثَرْ، وَانْسَلَخَ صَفَرْ، حَلَّتِ العُمْرَةُ لِمَنِ اعْتَمَرْ. قَدِمَ رسول الله - ﷺ - وَأَصْحَابُهُ صَبِيحَةَ رَابِعَةٍ مُهِلِّينَ بِالحَجِّ، فَأَمَرَهُمْ أَنْ يَجْعَلُوهَا عُمْرَةً، فَتَعَاظَمَ ذَلِكَ عِنْدَهُمْ فَقَالُوا: يَا رَسُولَ اللهِ، أَيُّ الحِلِّ؛ قَالَ: \"حِلٌّ كُلُّهُ\".\nوأخرجه مسلم أيضًا (^١).\nوفي بعض ألفاظ البخاري: يسمون المحرم صفر.\nوابن طاوس: هو عبد الله، قاله أصحاب الأطراف، وقوله: (كانوا). يعني الجاهلية، وذلك من تحكماتهم المبتدعة.\nولأبي داود: قال ابن عباس: والله ما أعمر رسول الله - ﷺ - عائشة في ذي الحجة؛ إلا ليقطع أمر أهل الشرك، فإن هذا الحي من قريش، ومن دان دينهم كانوا يقولون: إذا عفا الوبر، وبرأ الدَّبَر، ودخل صفر، فقد\n_________\n(^١) \"صحيح مسلم\" (١٢٤٠) كتاب: الحج، باب: جواز العمرة في أشهر الحج.","vol":"11","page":251},{"text":"حلت العمرة لمن اعتمر (^١). فكانوا يحرمون العمرة حتى ينسلخ ذو الحجة والمحرم.\nوقوله: (صفر) كذا هو بغير ألف، كذا هنا في أصل بخط الدمياطي وفي مسلم، والصواب صفرًا؛ لأنه مصروف قطعًا، وفي \"المحكم\" كان أبو عبيدة لا يصرفه، فقيل له: لم لا تصرفه؟ لأن النحويين قد أجمعوا على صرفه وقالوا: لا يمنع الحرف من الصرف إلا علتان، فأخبرنا بالعلتين فيه، فقال: نعم هما المعرفة والساعة، قال المطرز: يرى أن الأزمنة كلها ساعات، والساعات مؤنثة (^٢).\nقال عياض: وقيل: صفر: داء يكون في البطن، كالحيات إذا اشتد جوع الإنسان عضته (^٣)، وقال رؤبة: هي حية تلتوي في البطن، وهي أعدى من الجرب عند العرب (^٤). وهذا إخبار عن النسيء الذي كانوا يفعلونه، كانوا يسمون المحرم صفرًا، ويحلونه، وينسئون المحرم أي: يؤخرون تحريمه إلى ما بعد صفر؛ لئلا يتوالى عليهم ثلاثة أشهر محرمة، فتضيق عليهم أمورهم من الإغارة وغيرها، فضللهم الله تعالى بذلك فقال: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا﴾ الآية [التوبة: ٣٧]. وقال القرطبي: كانوا يحلون من الأشهر الحرم ما احتاجوا إليه، ويحرمون مكان ذلك غيره (^٥).\n_________\n(^١) \"سنن أبي داود\" (١٩٨٧) كتاب: المناسك، باب: العمرة، وحسنه الألباني في \"صحيح أبي داود\" ٦/ ٢٢٧ (١٧٣٤).\n(^٢) \"المحكم\" ٨/ ٢٠٤.\n(^٣) \"مشارق الأنوار\" ٢/ ٤٩.\n(^٤) انظر: \"غريب الحديث\" للهروي ١/ ٢٦.\n(^٥) \"المفهم\" ٣/ ٣٦٣.","vol":"11","page":252},{"text":"قال الكلبي: وأول من نسأ القلمس واسمه: حذيفة بن عبيد الكناني، ثم ابنه عباد، ثم ابنه قُلَع، ثم ابنه أمية بن قلع بن عوف بن أمية، ثم جنادة بن أمية، وعليه قام الإسلام، وقيل: أول من نسأ نعيم بن ثعلبة بن جنادة، وهو الذي أدركه سيدنا رسول الله - ﷺ -، وقيل: مالك بن كنانة، وقيل: عمرو بن لحي.\n(وبرأ): بفتح الباء، أي: أفاق، قال ابن فارس يقال: برأت من المرض وبرئت أيضًا (^١). والدبر: بفتحها جمع دبرة، يعني: الجرح الذي يكون في ظهر الدابة، وقيل: أن يقرح خف البعير. حكاه عياض (^٢)، (وعفا الأثر). أي: درس أثر الحاج من الطريق، وأمحي بعد رجوعهم بوقوع الأمطار وغيرها؛ لطول مرور الأيام. وقال الخطابي: أي: درس أثر الوبر المذكور (^٣)، وفي أبي داود: وعفا الوبر (^٤) أي: كثر وبرها الذي خلفته رحال الحاج، وعفا من الأضداد، ومنه قوله تعالى: ﴿حَتَّى عَفَوْا﴾ [الأعراف: ٩٥]، أي: كثروا، وقال الداودي: (عفا الأثر). أي: آثار الحج، وما نالهم في حجهم من الشعث.\n(وانسلخ صفر). أي: انقضى.\nوقوله: (ويجعلون المحرم صفر): هو النسيء الذي قال تعالى فيه أنه زيادة في الكفر. يحلون الشهر الحرام. يعني: المحرم، يحرمون الحلال صفر. أي: يؤخرون حرمة الحرام إلى الحلال صفر.\n_________\n(^١) \"مجمل اللغة\" ١/ ١٢٢.\n(^٢) \"مشارق الأنوار\" ١/ ٢٥٣.\n(^٣) \"أعلام الحديث\" ٢/ ٨٥٧.\n(^٤) سبق تخريجه.","vol":"11","page":253},{"text":"قال ابن فارس: كانوا إذا صدروا عن منى يقيم الرجل فيقول: أخرت عنكم حرمة المحرم، وأجعلها في صفر؛ لأنهم كانوا يكرهون أن يتوالى عليهم ثلاثة شهور لا يغيرون فيها؛ لأن معيشتهم كانت من الإغارة، فقال تعالى: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الكُفْرِ﴾ (^١) [التوبة: ٣٧]. وقال ابن دريد: الصفران: شهران من السنة سمي أحدهما في الإسلام المحرم (^٢). وقال في \"المحكم\" عن بعضهم: قال بعضهم: سمي صفرًا؛ لأنهم كانوا يمتارون الطعام فيه من المواضع، وقال بعضهم: سمي بذلك لإصفار مكة من أهلها إذا سافروا. وروي عن رؤبة أنه قال: سموا الشهر صفرًا؛ لأنهم كانوا يغيرون فيه، فيتركون من لقوا صفرًا من المتاع، وذلك أن صفر بعد المحرم، فقالوا: صفر الناس منا صفرًا (^٣).\nوقال القزاز: قالوا: إنما سموه صفرًا؛ لأنهم كانوا يخلون البيوت منهم بخروجهم إلى بلدٍ يقال له الصفرية يمتارون وقيل: لأنهم كان يخرجون إلى الغارة فتبقى بيوتهم صفرًا. وقيل: لأن العرب كانوا يزيدون في كل أربع سنين شهرًا يسمونه؛ صفر الثاني، فتكون السنة ثلاثة عشر شهرًا كي تستقيم لهم الأزمان على موافقة اسمائها مع المشهور، وكانوا يتطيرون به، ويقولون: لأن الأمور فيه متعلقة، والآفات واقعة.\nوقوله: (قدم صبيحة رابعة). فيه: دخولها نهارًا، وكان ابن عمر يستحبه، وكذا عطاء والنخعي وابن راهويه وابن المنذر، وهو أصح\n_________\n(^١) \"مجمل اللغة\" ٣/ ٨٦٦.\n(^٢) \"جمهرة اللغة\" لابن دريد ٢/ ٧٤٠.\n(^٣) \"المحكم\" ٨/ ٢٠٤.","vol":"11","page":254},{"text":"الوجهين عندنا، وقيل: دخولها ليلًا ونهارًا سواء، وهو قول طاوس والثوري، وعن عائشة وسعيد بن جبير وعمر بن عبد العزيز: دخولها ليلًا أفضل من النهار، وقال مالك: يستحب دخولها نهارًا، فمن جاءها ليلًا فلا بأس به. قال: وقد كان عمر بن عبد العزيز يدخلها لطواف الإفاضة ليلًا (^١)، وسيأتي ترجمة البخاري دخولها ليلًا ونهارًا، ولم يأت في دخولها ليلًا شيء نعلمه.\nوقوله: (تعاظم ذلك). أي: تعاظم مخالفة العادة التي كانوا عليها من تأخير العمرة عن أشهر الحج، نقلوه عن الإحلال فقالوا: أي الحل: إحلال الطيب والمخيط كما يحل من رمى جمرة العقبة وطاف للإفاضة، أم غيره؟ فأخبره أنه الحل كله بإصابة النساء.\nالحديث الخامس:\nحديث أَبِي مُوسَى: قَدِمْتُ على رسول الله - ﷺ -. فَأَمَرَهُ بِالحِلِّ.\nيريد: أمره بالفسخ لما لم يكن معه هدي، كما أمر أصحابه الذين لا هدي معهم.\nالحديث السادس:\nحديث (^٢) مالك عن نافع عَنِ ابن عُمَرَ، عَنْ حَفْصَةَ أَنَّهَا قَالَتْ؛ يَا رَسُولَ اللهِ، مَا شَأْنُ النَّاسِ حَلُّوا بِعُمْرَةٍ وَلَمْ تَحْلِلْ أَنْتَ مِنْ عُمْرَتِكَ؛ قَالَ: \"إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَرَ\".\nوقد أخرجه مسلم أيضًا (^٣)، وقد أسلفنا الكلام عليه واضحًا.\n_________\n(^١) انظر: \"الاستذكار\" ١١/ ٢٤، \"الذخيرة\" ٣/ ٢٣٥، \"كفاية الطالب\" ١/ ٤٦٣، \"حاشية العدوي على كفاية الطالب\" ١/ ٤٦٣.\n(^٢) ورد فوقها كلام غير واضح في الأصل.\n(^٣) \"صحيح مسلم\" (٦٩٦) كتاب: صلاة المسافرين، باب: قصر الصلاة بمنى.","vol":"11","page":255},{"text":"قال أبو عمر: زعم بعض الناس أنه لم يقل أحد في هذا الحديث عن نافع: ولم تحل أنت من عمرتك؟ إلا مالك وحده، قال: وهذِه اللفظة قد قالها عن نافع جماعة منهم: عبيد الله بن عمر وأيوب بن أبي تميمة، وهما ومالك حفاظ أصحاب نافع، قال: ولما لم يكن لأحد من العلماء سبيل إلى الأخذ بكل ما تعارض وتدافع من الآثار في هذا الباب، ولم يكن بد من المصير إلى وجه واحد منها، صار كل واحد إلى ما صح عنده بمبلغ اجتهاده، فصار مالك (أي) (^١): والشافعي إلى تفضيل الإفراد لوجوه (^٢) منها: أنه روي عن عائشة أيضًا من وجوه، فكانت تلك الوجوه عنده أولى من حديث حفصة هذا. ومنها: أنه\nالثابت في حديث جابر. ومنها: أنه اختيار أبي بكر وعمر وعثمان. ومنها: أنه أتم ولذلك لم يحتج فيه إلى جبر شيء بدم. وما أعلم أحدًا ردّ حديث حفصة هذا بأن قال: إن مالكًا تفرد بتلك اللفظة إلا هذا الرجل، والله يغفر لنا وله (^٣).\nقال أبو عمر: وهذا أمر مجمع عليه في القارن، أنه لا يحل حتى يحل منهما جميعًا (^٤).\nوقال ابن التين: قولها: ولم تحل أنت من عمرتك؛ يحتمل أن تريد من حجك؛ لأن معناهما متقارب بجامع القصد، وقيل: إنها إنما سمعته يأمر الناس بسرف بفسخ الحج في العمرة، ظنت أنه فسخ الحج فيها، وقيل: اعتقدت أنه كان معتمرًا. وقيل: يحتمل أن يكون قارنًا -كما ذكره الخطابي (^٥) - وقيل: يحتمل لمَ لمْ تهل بعمرة، وتتحلل بها؟\n_________\n(^١) كذا بالأصل ولعلها زائدة.\n(^٢) سبق تخريج المسألة.\n(^٣) \"التمهيد\" ١٥/ ٢٩٨ - ٣٠١ بتصرف.\n(^٤) \"التمهيد\" ١٥/ ٣٠٢.\n(^٥) \"أعلام الحديث\" ٢/ ٨٦٢، \"معالم السنن\" ٢/ ١٤٥.","vol":"11","page":256},{"text":"قال: والصواب أن المراد: لمَ لمْ تفسخ حجك في عمرة كفعل غيرك؟ ولعلها لم تسمع قوله \"من كان معه هدي فلا يحل\" (^١).\nوقال القرطبي: معنى قولها، وقول ابن عباس: (من عمرتك). أي: بعمرتك، كما قال تعالى: ﴿يَحْفَظُونَهُ مِنْ أَمْرِ اللهِ﴾ [الرعد: ١١] أي: بأمر الله، عبر بالإحرام بالعمرة عن القرآن؛ لأنها السابقة في إحرام القارن قولًا ونية، ولا سيما على ما ظهر من حديث ابن عمر أنه - ﵇ - كان مفردًا (^٢).\nوقوله: \"لبدت رأسي وقلدت هديي\" قال الداودي: فيه أن من لبد وقلد لا يحل حتى يحلق ويفرغ من الحج كله، وقال غيره: لا يمنع ذلك من إحلاله من عمرته؛ لأن من فعل ذلك وأهل بعمرة ينحر ويحلق عند كمالها، ولا يجب عليه لأجل التلبيد والتقليد إرداف حجة عليها، وإنما معناه: أن في الكلام حذفًا، وذلك أن يعلمها أنه لبد رأسه وقلد هديه للحج، فلا يمكنه التحلل من ذلك قبل أن يبلغ الهدي محله وينحره بمنى بعد كمال حجه، وأما من أحرم بعمرة وأكملها فلا يردف ويحلق، ولا يقال كره الحلق؛ لقرب الحج على ما ذكره مالك أنه يكره لمن اعتمر أن يحلق إذا قرب من الموسم؛ لأن مالكًا كان يقصر ولو من شعره، بخلاف الحج فيجمع بين الأمرين، وحفصة لم تسأله عن ترك الحلاق، وإنما سألته عن ترك التحلل (^٣).\n_________\n(^١) سلف برقم (١٦٣٨) باب: طواف القارن، ورواه مسلم (١٢١١) كتاب: الحج، باب: بيان وجوه الإحرام وأنه …\n(^٢) \"المفهم\" ٣/ ٣٥٥.\n(^٣) \"المنتقى\" ٤/ ٢٦.","vol":"11","page":257},{"text":"الحديث السابع:\nحديث أبي جمرة نصر بن عمران قَالَ: تَمَتَّعْتُ فَنَهَانِي نَاسٌ، فَسَأَلْتُ ابن عَبَّاسٍ، فَأَمَرَنِي، فَرَأَيْتُ فِي المَنَامِ كَأَنَّ رَجُلًا يَقُولُ لِي: حَجٌّ مَبْرُورٌ وَعُمْرَةٌ مُتَقبلَةٌ. فَأخْبَرْتُ ابن عَبَّاسٍ، فَقَالَ: سُنَّةَ النَّبِيِّ - ﷺ -، وقال لِي: أَقِمْ عِنْدِي، وأجعل لَكَ سَهْمًا مِنْ مَالِي. فقَالَ شُعْبَةُ؛ فَقُلْتُ: لِمَ؟ فَقَالَ: لِلرُّؤْيَا التِي رَأَيْتُ.\nوأخرجه مسلم أيضًا بدون: أقم عندي، إلى آخره (^١)، وسببه أن الرؤيا الصالحة جزء من ستة وأربعين جزءًا من النبوة (^٢).\nوفيه: ما كانوا عليه من التعاون على البر والتقوى، وحمدهم لمن يفعل الخير، فخشي أبو جمرة من تمتعه هبوط الأجر، ونقص الثواب؛ للجمع بينهما في سفر واحد وإحرام واحد، وكان الذين أمروا بالإفراد\nإنما أمروه بفعل رسول الله - ﷺ - في خاصة نفسه؛ ليفرد الحج وحده، ويخلص عمله من الاشتراك فيه، فأراه الله الرؤيا؛ ليعرفه بها أن حجه مبرور، وعمرته متقبلة في حال الاشتراك؛ ولذلك قال له ابن عباس: أقم عندي. ليقص على الناس هذِه الرؤيا المثبتة لحال التمتع، ففيه دليل أن الرؤيا الصادقة شاهدة على أمور اليقظة، وكيف لا وهي جزء من ستة وأربعين جزءًا من النبوة؟\nوفي قوله: (أجعل لك سهمًا من مالي). أن العالم يجوز له أخذ الأجرة على العلم، وقد أسلفنا أن قوله لأبي جمرة: هي السنة. أن معناه: أن كل ما أمر رسول الله - ﷺ - بفعله فهو السنة، فراجعه.\n_________\n(^١) \"صحيح مسلم\" (١٢٤٢) كتاب: الحج، باب: جواز العمرة في أشهر الحج.\n(^٢) حديث سيأتي برقم (٦٩٨٩) كتاب: التعبير، باب: الرؤيا الصالحة جزء من ستة وأربعين جزءًا من النبوة.","vol":"11","page":258},{"text":"الحديث الثامن:\nحديث أبي شهاب قَالَ: قَدِمْتُ مُتَمَتِّعًا مَكَّةَ بِعُمْرَةٍ .. إلى آخره. الحديث بطوله.\nقال أبو عبد الله: أبو شهاب ليس له مسند إلا هذا. قال ابن التين: كأنه يقول: من كان هكذا لا يجعل حديثه أصلا من أصول العلم، واسمه: موسى بن نافع الحفاظ، وقد سلف الكلام عليه، وهما اثنان: أبو شهاب (خ. م. س) الحناط الكبير (^١) هذا، والصغير عبد ربه بن نافع (خ. م. ت. ق)، وكلاهما في الصحيحين.\nوفيه تقديم وتأخير، التقدير: وقد أهلوا بالحج مفردًا، فقال رسول الله - ﷺ -: \"اجعلوا إحرامكم عمرة، وتحللوا بعمل العمرة\" وهذا معنى فسخ الحج إلى العمرة، وهو أبين ما في هذِه الأحاديث من فسخه الحج إلى العمرة، وفي حديث جابر هذا إنما فعل ذلك لأنهم كانوا يتحرجون من العمرة في أشهر الحج، كما سلف، فأبطله وحضّ عليه كما في نذر عمر في الجاهلية، فإنه حضه على الوفاء بالنذر (^٢)، وإن كان نذر الكافر لا يلزم إذا. أسلم.\nوهذا الحديث طرف من حديث جابر بن عبد الله الطويل، وقد ساقه مسلم أحسن سياقة، وهو من أفراده (^٣)، والبخاري ذكر جله في مواضع متفرقة من حديث جابر، وابن عمر، وابن عباس وابن مسعود،\n_________\n(^١) ورد بهامش الأصل ما نصه: أبو شهاب الكبير قال فيه أحمد: منكر الحديث. قال في \"الكاشف\" في ترجمة الصغير: صدوق. وكل منهما له ترجمة في \"الكمال\".\n(^٢) سيأتي برقم (٢٠٣٢) كتاب: الاعتكاف، باب: الاعتكاف ليلًا، ورواه مسلم (١٦٥٦) كتاب: الإيمان، باب: نذر الكافر وما يفعل فيه إذا أسلم.\n(^٣) \"صحيح مسلم\" (١٢١٦) كتاب: الحج، باب: بيان وجوه الإحرام وأنه يجوز …","vol":"11","page":259},{"text":"وغيرهم (^١)، وكذا فعل مسلم أيضًا (^٢)، وصنف ابن المنذر عليه مصنفًا سماه (التحبير\"، استنبط منه مائة ونيفًا وخمسين نوعًا من وجوه العلم، وبين في كل وجه منها وجه استدلاله، من أغربها: كراهة الحل للمحرمة، وبه قال أحمد، ومن فوائد القطعة التي ساقها البخاري: التقصير للمعتمر؛ ليتوفر الشعر للحُلاّق يوم النحر.\nالحديث التاسع:\nحديث سعيد بن المسيب قَالَ: اخْتَلَفَ عَلِيٌّ وَعُثْمَانُ وَهُمَا بِعُسْفَانَ فِي المُتْعَةِ، فَقَالَ عَلِيٌّ: مَا تُرِيدُ إِلَّا أَنْ تَنْهَى عَنْ أَمْرٍ فَعَلَهُ النَّبِيُّ - ﷺ -. فَلَمَّا رَأى ذَلِكَ عَلِيٌّ أَهَل بِهِمَا جَمِيعًا.\nوقد أسلفناه في الحديث الثالث (^٣).\n_________\n(^١) سلف برقم (١٥٥٧) باب: من أهل في زمن النبي - ﷺ - كإهلال النبي - ﷺ -، وسيأتي برقم (١٥٧٠) باب: من لبى بالحج وسماه، و(١٦٥١) باب: تقضي الحائض المناسك كلها، و(١٧٥٨) كتاب: العمرة، باب: عمرة التنعيم، و(٢٥٠٥ - ٢٥٠٦) كتاب: الشركة، باب: الاشتراك في الهدي والبدن، و(٤٣٥٢) كتاب: التمني، باب: قول النبي - ﷺ -: \"لو استقبلت من أمري ما استدبرت)، و(٧٣٦٧) كتاب: الاعتصام، باب: نهي النبي - ﷺ - على التحريم إلا ما تعرف إباحته.\n(^٢) رواه مسلم (١٢١٦) كتاب: الحج.\n(^٣) ورد بهامش الأصل ما نصه: آخر الجزء الأول من الجزء السادس من تجزئة المصنف.\nوبالجانب الآخر من الهامش كتب: ثم بلغ في السادس بعد العشرين كتبه مؤلفه.","vol":"11","page":260},{"text":"<span data-type='title' id=toc-1231>باب: مَن لَبَّى بِالحَجِّ وَسَمَّاهُ</span>\n١٥٧٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ قَالَ: سَمِعْتُ مُجَاهِدًا يَقُولُ: حَدَّثَنَا جَابِرُ بْنُ عَبْدِ اللهِ ﵄: قَدِمْنَا مَعَ رَسُولِ اللهِ - ﷺ - وَنَحْنُ نَقُولُ: لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ بِالحَجِّ. فَأَمَرَنَا رَسُولُ اللهِ - ﷺ -، فَجَعَلْنَاهَا عُمْرَةً. [انظر: ١٥٥٧ - مسلم: ١٢١٦ - فتح: ٣/ ٤٣٢]\nذكر فيه حديث جابر: قَدِمْنَا مَعَ رَسُولِ اللهِ - ﷺ - وَنَحْنُ نَقُولُ: لبَّيْكَ بِالحَجِّ. فَأَمَرَنَا رَسُولُ اللهِ - ﷺ -، أن نجعلها عُمْرَةً.\nوقد سلف الكلام على فقهه، ويؤخذ منه أن التعيين أفضل، وأن يسميه في تلبيته، وكذا في التمتع والقران.","vol":"11","page":261},{"text":"<span data-type='title' id=toc-1232>باب:</span>\n١٥٧١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ قَالَ: حَدَّثَنِي مُطَرِّفٌ عَنْ عِمْرَانَ - ﵁ - قَالَ: تَمَتَّعْنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَنَزَلَ القُرْآنُ، قَالَ رَجُلٌ بِرَأْيِهِ مَا شَاءَ. [٤٥١٨ - مسلم: ١٢٢٦ - فتح: ٣/ ٤٣٢]\nذكر فيه حديث عمران -يعني: ابن الحصين- تَمَتَّعْنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - ونزل القُرْآنُ، قَالَ رَجُلٌ بِرَأْيِهِ مَا شَاءَ.\nفي بعض نسخ البخاري: باب التمتع على عهد رسول الله - ﷺ -. وقد أدرجه ابن بطال في الباب الأول (^١)؛ لأنه كمعنى حديث جابر في التسمية لما أحرم به، ولا شك أن عمران لم يكن ليقدم على القول عن نفسه، وعن أصحابه أنهم تمتعوا على عهد رسول الله - ﷺ -، إلا وأنهم قد أسمع بعضهم بعضًا تلبيتهم للحج وتسميتهم له، ولولا ما تقدم لهم قبل تمتعهم من تسميتهم الحج والإهلال به لم يعلم عمران إن كانوا قصدوا مكة بحج أو عمرة، إذ عملهما واحد إلى موضع الفسخ، والفسخ لم يكن حينئذٍ إلا للمفردين بالحج، وهم الذين تمتعوا بالعمرة ثم حلوا، ثم أحرموا بالحج، فدل هذا كله على أنه لا بد من تعيين الحج أو العمرة عند الإهلال، وأن هذا مفتقر إلى النية عند الدخول فيه. وقول عمران: (تَمَتَّعْنَا علي عهد رسول الله - ﷺ - ونزل القرآن)، يريد أن التمتع والقران معمول به على عهد رسول الله - ﷺ - لم ينسخه شيء، ونزل القرآن بإباحة العمرة في أشهر الحج في قوله: ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ﴾ الآية [البقرة: ١٩٦].\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٥٣.","vol":"11","page":262},{"text":"وقوله: (قال رجل برأيه ما شاء): يعني من تركه، أو الأخذ به، وأن الرأي بعد النبي - ﷺ - باختيار الإفراد لا ينسخ ما سَنَّهُ من التمتع والقران.\nقال ابن الجوزي: كأنه يريد عثمان.\nوقال النووي والقرطبي: يريد عمر (^١)، زاد ابن التين: يحتمل أن يكون أراد أبا بكر أو عمر أو عثمان. وقد ذكر البخاري في التفسير حديث عمران قال: أنزلت آية المتعة في كتاب الله، ففعلناها مع رسول الله - ﷺ - ولم ينزل قرآن يحرمه، ولم ينه عنها حتى مات، قال رجل برأيه ما شاء، قال محمد: يقال: إنه عمر (^٢).\nوفي \"الموطأ\" عن الضحاك بن قيس قال: ما يعقلها إلا من جهل أمر الله (^٣). وروي نحو ذلك عن ابن الزبير ومعاوية، وفسر ذلك ابن عمر، وذلك أنه سئل عن متعة فأمر بها، فقيل له: تخالف أباك؟! فقال: إن عمر لم يقل الذي تقولون، إنما قال: أفردوا الحج عن العمرة، فإنه أتم؛ لأن العمرة لا تتم إلا في أشهر الحج إلا بهدي، فأراد أن يزار البيت في غير أشهر الحج، فجعلتموها أنتم حرامًا، وعاقبتم الناس عليها، وأحلها الله وعمل بها رسوله (^٤).\nوهذا هو الصحيح، وابنه أعلم الناس بمقالة أبيه، ولعله يرى أن اعتقاد تفضيل المتعة خطأ، وكان ينهى عن ذلك.\n_________\n(^١) \"مسلم بشرح النووي\" ٨/ ٢٠٥، و\"المفهم\" ٣/ ٣٥٠.\n(^٢) سيأتي برقم (٤٥١٨) باب: ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ﴾.\n(^٣) \"الموطأ\" ص ٢٢٦.\n(^٤) رواه أحمد ٢/ ٩٥، وابن حزم في \"حجة الوداع\" ص ٣٩٨، والبيهقي في \"سننه\" ٥/ ٢١ كتاب: الحج، باب: كراهية من كره القران والتمتع، والذهبي في \"تذكرة الحفاظ\" ٣/ ١٠٠٥.","vol":"11","page":263},{"text":"وذكر الهروي عن عمر أنه قال: إن اعتمرتم في أشهر الحج رأيتموها مجزئة من حجكم، وكانت فائتة فوت عامها. ضربه عمر مثلًا لخلاء مكة من المعتمرين سائر السنة.","vol":"11","page":264},{"text":"<span data-type='title' id=toc-1233>٣٧ - باب قَوْلِ الله تَعَالَى: ﴿ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي المَسْجِدِ الحَرَامِ﴾ [البقرة: ١٩٦]</span>\n١٥٧٢ - وَقَالَ أَبُو كَامِلٍ فُضَيْلُ بْنُ حُسَيْنٍ البَصْرِيُّ: حَدَّثَنَا أَبُو مَعْشَرٍ، حَدَّثَنَا عُثْمَانُ بْنُ غِيَاثٍ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّهُ سُئِلَ عَنْ مُتْعَةِ الحَجِّ، فَقَالَ: أَهَلَّ المُهَاجِرُونَ وَالأَنْصَارُ وَأَزْوَاجُ النَّبِيِّ - ﷺ - فِي حَجَّةِ الوَدَاعِ وَأَهْلَلْنَا، فَلَمَّا قَدِمْنَا مَكَّةَ قَالَ رَسُولُ اللهِ - ﷺ -: \"اجْعَلُوا إِهْلَالَكُمْ بِالحَجِّ عُمْرَةً إِلاَّ مَنْ قَلَّدَ الهَدْيَ\". فَطُفْنَا بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ وَأَتَيْنَا النِّسَاءَ، وَلَبِسْنَا الثِّيَابَ، وَقَالَ: \"مَنْ قَلَّدَ الهَدْيَ فَإِنَّهُ لَا يَحِلُّ لَهُ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ\". ثُمَّ أَمَرَنَا عَشِيَّةَ التَّرْوِيَةِ أَنْ نُهِلَّ بِالحَجِّ، فَإِذَا فَرَغْنَا مِنَ المَنَاسِكِ جِئْنَا فَطُفْنَا بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ فَقَدْ تَمَّ حَجُّنَا، وَعَلَيْنَا الهَدْىُ كَمَا قَالَ اللهُ تَعَالَى: ﴿فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ﴾ [البقرة: ١٩٦] إِلَى أَمْصَارِكُمْ. الشَّاةُ تَجْزِي، فَجَمَعُوا نُسُكَيْنِ فِي عَامٍ بَيْنَ الحَجِّ وَالعُمْرَةِ، فَإِنَّ اللهَ تَعَالَى أَنْزَلَهُ فِي كِتَابِهِ وَسَنَّهُ نَبِيُّهُ - ﷺ - وَأَبَاحَهُ لِلنَّاسِ غَيْرَ أَهْلِ مَكَّةَ، قَالَ اللهُ: ﴿ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ﴾ [البقرة: ١٩٦] وَأَشْهُرُ الحَجِّ التِي ذَكَرَ اللهُ تَعَالَى: شَوَّالٌ، وَذُو القَعْدَةِ، وَذُو الحَجَّةِ، فَمَنْ تَمَتَّعَ فِي هَذِهِ الأَشْهُرِ فَعَلَيْهِ دَمٌ أَوْ صَوْمٌ، وَالرَّفَثُ الجِمَاعُ، وَالفُسُوقُ المَعَاصِى، وَالجِدَالُ المِرَاءُ. [فتح: ٣/ ٤٣٣]\nأصل حاضري: حاضرين، سقطت النون للإضافة، والياء سقطت وصلًا؛ لسكونها، وسكون اللام في المسجد، وإذا وقعت عند الاضطرار إليه فأثبت الياء.\nثم قال البخاري: وَقَالَ أَبُو كَامِلٍ البَصْرِيُّ فُضَيلُ بْنُ حُسَيْنٍ، ثَنَا أَبُو مَعْشَرٍ، ثَنَا عُثْمَانُ بْنُ غِيَاثٍ، عَنْ عِكْرِمَةَ عَنِ ابن عَبَّاسٍ أَنَّهُ سُئِلَ عَنْ مُتْعَةِ الحَجِّ .. الحديث.","vol":"11","page":265},{"text":"وهو من أفراده، وقد وصله الإسماعيلي فقال: ثنا القاسم بن زكريا المطرز، ثنا أحمد بن سنان، ثنا أبو كامل، ثنا أبو معشر البراء، ثنا عثمان بن سعيد، عن عكرمة .. الحديث. وقال: هكذا قال القاسم: عثمان بن سعيد. وكذا رواه أبو نعيم الحافظ عن أبي أحمد، ثنا القاسم المطرز به. وقال ذكره البخاري بلا رواية عن أبي كامل، وقال أبو كامل: عثمان بن غياث، وقال المطرز: ابن سعيد. وقال أبو مسعود الدمشقي: هذا حديث (غريب) (^١)، ولم أره عند أحدٍ إلا عند مسلم بن الحجاج، ومسلم لم يذكره في \"صحيحه\" من أجل عكرمة، وعندي أن البخاري أخذه عن مسلم (^٢).\nقلت: ويجوز أن يكون البخاري أخذه عن أبي كامل بغير واسطة، فإنه غالبًا يستعمل مثل ذلك فيما أخذه عرضًا أو مناولة، وهما صحيحان عند جماعة، يجب العمل بهما (^٣).\n_________\n(^١) كذا في الأصل، وفي \"الجمع بين الصحيحين\" عزيز.\n(^٢) انظر \"الجمع بين الصحيحين\" ٢/ ١١١ - ١١٢ (١١٧٣).\n(^٣) العرض أو القراءة على الشيخ هي: طريقة من طرق تحمل الحديث وفيها يقرأ الطالب على الشيخ، والشيخ يسمع، سواء قرأ من حفظه أو كتابه، وسواء قرأ هو أو غيره، وسواء تابعه الشيخ من حفظه أو من كتابه، وصفة أداء العرض أن يقول: قرأت على فلان كذا، أو قرئ عليه وأنا أسمع كذا، واللفظ المستعمل هو: أخبرنا، أما المناولة فهي: أن يناول الشيخ الطالب كتابًا أو سماعًا له ويحيز له أن يرويه عنه أو لا يجيز له، فمنها مناولة مقرونة بالإجازة، ومناولة غير مقرونة بالإجازة، وصغية أداء المناولة أن يقول: ناولني فلان كذا، أو ناولني وأجاز لي كذا.\nانظر: \"علوم الحديث\" لابن الصلاح ص ١٣٧ - ١٥٠، ١٦٥ - ١٧٣، و\"المقنع\" للمصنف ١/ ٢٩٧ - ٣١٤، ٣٢٥ - ٣٣٠، \"فتح المغيث\" للسخاوي ٢/ ٢٧، ١١١.","vol":"11","page":266},{"text":"وقوله: (فلما قدمنا مكة قال - ﵇ -: \"اجعلوا إهلالكم بالحج عمرة\").\nيريد قرب مكة، وهو سرف، كما سلف، وبين في هذا الحديث أنهم لما حلوا أتوا النساء، ولبسوا الثياب.\nوقد اختلف العلماء في حاضري المسجد من هم؟ فذهب طاوس ومجاهد إلى أنهم أهل الحرم (^١)، وبه قال داود. وذهب طائفة إلى أنهم أهل مكة بعينها. روي هذا عن نافع مولى ابن عمر، وعن عبد الرحمن الأعرج (^٢)، وهو قول مالك، قال: هم أهل مكة وذي طوى، وشبهها، وأما أهل منى وعرفة المناهل مثل: قديد وعسفان، ومر الظهران فعليهم الدم (^٣).\nوذهب أبو حنيفة إلى أنهم أهل المواقيت فمن دونهم إلى مكة (^٤)، وقال مكحول: من كان منزله دون المواقيت إلى مكة فهو من حاضري المسجد الحرام، وأما أهل المواقيت فهم كسائر أهل الآفاق (^٥).\nروي هذا عن عطاء (^٦)، وبه قال الشافعي بالعراق، وقال الشافعي وأحمد: من كان من الحرم على مسافة لا تقصر في مثلها الصلاة، فهو من حاضري المسجد الحرام (^٧). وعند الشافعي ومالك وأحمد\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٢٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٤، وذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٠٨.\n(^٢) انظر: \"أحكام القرآن\" ١/ ٣٦٠.\n(^٣) انظر: \"الاستذكار\" ١١/ ٢١٥، \"المنتقى\" ٢/ ٢٢٩.\n(^٤) انظر: \"المبسوط\" ٤/ ١٦٩، \"بدائع الصنائع\" ٢/ ١٦٩.\n(^٥) رواه الطبري ٢/ ٢٦٦. وانظر: \"الاستذكار\" ١١/ ٢١٥.\n(^٦) المصدر السابق.\n(^٧) انظر: \"البيان\" ٤/ ٨١، \"روضة الطالبين\" ٣/ ٤٦١، \"العزيز\" ٣/ ٣٤٨، \"المستوعب\" ٤/ ٥٦، \"المبدع\" ٣/ ١٢٥، \"مسائل الإمام برواية الكوسج\" ١/ ٥٢٥.","vol":"11","page":267},{"text":"وداود، أن المكي لا يكره له التمتع ولا القران؛ فإن تمتع لم يلزمه دم (^١).\nوقال أبو حنيفة: يكرهان له، فإن خالف فعليه دم جبرًا، وهما في حق الآفقي مستحبان، ويلزمه الدم شكرًا (^٢).\nوقال الدوادي: وقول ابن عباس، وإباحته للناس غير أهل مكة أولى بظاهر الآية، وقال ابن عمر والحسن وطاوس: ليس لأهل مكة تمتع. حكاه ابن المنذر.\nوجه قول أبي حنيفة أنهم كأهل مكة في عدم وجوب الإحرام عليهم.\nوروى مالك عن نافع عن ابن عمر أنه أقبل من مكة، حتى إذا كان بقديد بلغه خبر من المدينة، فرجع، فدخل مكة حلالًا (^٣).\nفدل على أن أهل قديد كأهل مكة، وقد روي عن ابن عباس خلاف هذا، روى عنه عطاء أنه كان يقول: لا يدخل أحد مكة إلا محرمًا.\nوقال ابن عباس: لا عمرة على المكي إلا أن يخرج من الحرم، فلا يدخله إلا حرامًا، وإن خرج قريبًا من مكة (^٤).\nفهذا ابن عباس قد منع الناس جميعًا من دخول مكة بغير إحرام، فدل هذا أن من كان من غير أهل مكة فهو عنده مخالف لحكم أهل\n_________\n(^١) انظر: \"الاستذكار\" ١١/ ٢١٦، \"المنتقى\" ٢/ ٢٢٩، \"روضة الطالبين\" ٣/ ٤٦، \"العزيز\" ٣/ ٣٥٤، \"المستوعب\" ٤/ ٥٧، \"المبدع\" ٣/ ١٢٧.\n(^٢) انظر: \"المبسوط\" ٤/ ١٦٩، \"بدائع الصنائع\" ٢/ ١٦٩.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٢٠٣ (١٣٥٢٤) كتاب: الحج، من رخص أن يدخل مكة بغير إحرام، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٦٣، والبيهقي في \"سننه\" ٥/ ١٧٨ كتاب: الحج، باب: من رخص في دخولها بغير إحرام وإن لم يكن محاربًا.\n(^٤) انظر: \"شرح معاني الآثار\" ٢/ ٢٦٣.","vol":"11","page":268},{"text":"مكة، يوضحه قوله - ﵇ -: \"إن الله حرم مكة\" (^١). أفلا ترى أنه قصد بالحرمة إلى مكة دون ما سواها، فدل ذلك أن سائر الناس سوى أهلها في حرمة دخولهم إياها سواء، فثبت بذلك قول ابن عباس، وفي ثبوت ذلك ما يجب به أن حاضري المسجد الحرام هم أهل مكة خاصة، كما قال نافع والأعرج، لا كما قال أبو حنيفة وأصحابه. ومن الحجة لمالك: أنهم أهل القرية التي فيها المسجد، وليس أهل الحرم كذلك؛ لأنه لو كان كذلك لما جاز لأهل مكة إذا أرادوا سفرًا أن يقصروا حتى يخرجوا عن الحرم كله، فلما جاز لهم القصر إذا خرجوا عن بيوت مكة، دل ذلك على أن حاضري المسجد هم أهل مكة دون الحرم. وأما قول من قال: من كان أهله دون المواقيت، فإن المواقيت ليس من هذا الباب في شيء؛ لأنها لم تجعل للناس؛ لأنها حاضرة المسجد الحرام، ألا ترى أن بعض المواقيت بينها وبين مكة مسيرة ثمان ليال، وبعضها ليلتين، فيكون من كان دون ذي الحليفة حاضري المسجد الحرام، وبينه وبين مكة ثمان ليال، ومن كان منزله من وراء قرن بما يلي نجدًا لا يكون من حاضريه، وإنما بينه وبينها مسيرة ليلتين، وبعض أخرى، وإنما الحاضر للشيء من كان معه، ويجعل من هو أبعد حاضرًا، ومن هو أقرب ليس بحاضر. وأيضًا فقوله تعالى: ﴿هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ المَسْجِدِ الحَرَامِ﴾ [الفتح: ٢٥] دال أنه المسجد الحرام بعينه، والصد إنما وقع عنه وعن البيت، فأما الحرم فلم يكن ممنوعًا منه؛ لأن الحديبية تلي الحرم، وهذا قاطع، قاله طاوس ومجاهد.\n_________\n(^١) سيأتي برقم (١٨٣٣) من حديث ابن عباس كتاب: جزاء الصيد، باب: لا ينفر صيد الحرم.","vol":"11","page":269},{"text":"وأما قول ابن عباس في التمتع: فإن الله أنزله في كتابه وسنة نبيه، وأباحه للناس، غير أهل مكة، فإن مذهبه أن أهل مكة لا متعة لهم، وذلك -والله أعلم- لأن العمرة لا بد في الإحرام بها الخروج إلى الحل، ومن كان من أهل مكة فهي داره لا يمكنه الخروج عنها، وهي ميقاته للحج، وقد صرح بذلك ابن عباس فقال: يا أهل مكة، لا متعة لكم، إنما يجعل أحدكم بينه وبين مكة بطنًا واحدًا ويهل (^١). وهذا مذهب أبي حنيفة، وأصحابه قالوا: ليس لأهل مكة تمتع ولا قران، فإن فعلوا فعليهم الدم، كما سلف (^٢).\nوأوجب ابن الماجشون الدم للقران دون التمتع (^٣)، واعتل بأن القارن، قارن من حيثما حج، والمتمتع إنما هو المعتمر من بلده في أشهر الحج، المقيم بمكة حتى يحج، ومن كان من أهلها، فهي داره لا يمكنه الخروج منها إلى غير داره، وقد وضع الله ذلك عنه، ولم يذكر القارن وهو خطأ؛ لأنه إذا أجاز التمتع لأهل مكة فقد أجاز لهم القران، إذ لا فرق بينهما، واحتج أبو حنيفة بأن الاستثناء عنده في الآية راجع إلى الجملة، لا إلى الدم، قال: ولو رجع إلى الدم لقال ذلك على من لم يكن أهله. وقول القائل: لفلان كذا، يفيد نفي الإيجاب عليه، ولهذا لا يقال له الصلاة والصوم، وإنما يقال عليه الصلاة والصوم. واحتج لمالك بقوله تعالى: ﴿فَمَنْ تَمَتَّعَ﴾ [البقرة: ١٩٦] لفظه يقتضي إباحة التمتع، ثم علق عليه حكمًا وهو الهدي، ثم استثنى في آخرها أهل مكة، والاستثناء إذا وقع بعد فعل علق عليه\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٢٦٥ (٣٥٠٩).\n(^٢) سبق تخريج قولهم.\n(^٣) \"الاستذكار\" ١١/ ٢١٦.","vol":"11","page":270},{"text":"حكم انصرف إلى الحكم المعلق على الفعل، لا إلى الفعل نفسه، فأهل مكة وغيرهم في إباحة التمتع الذي هو الفعل سواء، والفرق بينهم في الاستثناء يعود إلى الدم؛ لأنه الحكم المعلق على التمتع، وهذا بمنزلة قوله - ﵇ - \"من دخل دار أبي سفيان فهو آمن، ومن دخل منزله فهو آمن\" (^١) فلو وصله بقوله ذلك لمن لم يكن من أهل القينتين، أو لغير ابن خطل، لم يكن ذلك الاستثناء عائدًا إلا إلى الأمر، لا إلى الدخول، ولا يكون سائر الناس ممنوعين من دخول منازلهم، ومنزل أبي سفيان، بل إن دخلوا فلهم الأمان كلهم، إلا من استثنى.\nوقوله ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ﴾ [البقرة: ١٩٦] لو تجرد من تمامه لم يعد، كقولك: زيد. لا يفيد بانفراده حتى تخبر عنه بقائم أو قاعد أو غيره، فكذلك قوله: ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ﴾ لا يفيد شيئًا حتى تخبر عن حكمه.\nوقوله ﴿فَمَا اسْتَيْسَرَ مِنَ الهَدْيِ﴾ [البقرة: ١٩٦] هو الحكم الذي به تتم الفائدة، والفوائد إنما هي في الأحكام المعلقة على أفعال العباد، لا على أسمائهم، ومثله ﴿فَسَجَدَ المَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ (٣٠) إِلَّا إِبْلِيسَ﴾ معناه: فإنه لم يسجد، فلم تكن الفائدة في الاستثناء راجعة إلا إلى نفي السجود الذي به يتم الكلام، وإنما أوجب الله الدم على المتمتع غير المكي؛ لأنه كان عليه أن يأتي محرمًا بالحج من داره في سفره، والعمرة في سفرتان، فلما تمتع بإسقاط أحد السفرين، أوجب الله عليه الهدي، فكذلك القارن\nهو في معناه لإسقاط أحد السفرين، ودلت الآية على أن أهل مكة بخلاف هذا المعنى؛ لأن إهلالهم بالحج خاصة من مكة، ولا خروج\n_________\n(^١) رواه مسلم (١٧٨٠) كتاب: الجهاد والسير، باب: فتح مكة.","vol":"11","page":271},{"text":"لهم إلى الحل للإهلال إلا بالعمرة خاصة، فإذا فعلوا ذلك، لم يسقطوا سفرًا لزمهم، فلا دم عليهم، ففارقوا سائر أهل الآفاق في هذا، وقد أسلفنا اختلافهم فيمن أحرم من مكة بالعمرة ولم يخرج إلى الحل في باب مهل أهل مكة للحج والعمرة.\nوقوله: ﴿وَسَبْعَةٍ إِذَا رَجَعْتُمْ﴾ [البقرة: ١٩٦]: إلى أمصاركم. هو أصح أقوال الشافعي فيه، أن المراد بالرجوع: الرجوع إلى أهله، كما سيأتي مصرحًا به في باب: من ساق البدن (^١)، وثانيها: الأخذ فيه، وثالثها: من منى إلى مكة، ورابعها: الفراغ من أعمال الحج، والثلاثة تكون في الحج، فيستحب الإحرام بالحج في السادس؛ لتقع الثلاثة في الحج. والثامن الأولى للحاج عدم صومه، واستحب مالك وأبو حنيفة الإهلال من المسجد لهلال ذي الحجة. وعند أبي حنيفة: الأفضل أن يصوم السابع والثامن والتاسع من ذي الحجة؛ رجاء أن يقدر على الهدي الذي هو الأصل، وعنده: إن صام السبعة بمكة بعد فراغه من الحج جاز إذا مضت أيام التشريق (^٢)، وفي \"شرح الهداية\": المستحب في السبعة أن يكون صومها بعد رجوعه إلى أهله، إذ جواز ذلك مجمع عليه (^٣)، ويجوز إذا رجع إلى مكة بعد أيام التشريق في مكة، وفي الطريق، وهو محكي عن مجاهد وعطاء (^٤)، وهو قول وجوزه أيضًا في أيام التشريق، وهو قول ابن عمر،\n_________\n(^١) سيأتي برقم (١٦٩١).\n(^٢) انظر: \"تحفة الفقهاء\" ١/ ٤١٢، \"المبسوط\" ٤/ ١٨١.\n(^٣) \"الهداية\" ١/ ١٦٨.\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٣/ ١٥١ كتاب: الحج، في قضاء السبعة الفرق أو الوصل.","vol":"11","page":272},{"text":"وعائشة (^١)، والأوزاعي، والزهري، والشافعي في القديم، وهو المختار في حق فاقد الهدي، ولم يجوزه عليٌّ للنهي عن ذلك (^٢).\nوقال أحمد: أرجو أن لا يكون به بأس. وقال إسحاق: يصومها في الطريق (^٣)، فإن فاته الثلاثة في الحج لم يجزه عند أبي حنيفة إلا الدم، روي ذلك عن علي، وابن عباس، وسعيد بن جبير، وطاوس، ومجاهد، والحسن، وعطاء (^٤)، وجوز صومها بعد أيام التشريق حماد، والثوري، والأظهر من أقوال الشافعي: أنه يفرق بينها وبين السبعة، بقدر مسافة الطريق (^٥).\n_________\n(^١) \"المصنف\" ٣/ ١٥١ (١٢٩٩١ - ١٢٩٩٢) من رخص في الصوم ولم ير عليه هديًا.\n(^٢) انظر: \"البيان\" ٤/ ٩٤، \"روضة الطالبين\" ٣/ ٥٣، \"مختصر خلافيات البيهقي\" ٣/ ١٦٥.\n(^٣) انظر: \"مسائل الإمام برواية الكوسج\" ١/ ٥٦٩. \"المغني\" ٥/ ٣٦٢.\n(^٤) \"المصنف\" ٣/ ١٥٠ - ١٥١ في المتمتع إذا فاته الصوم.\n(^٥) انظر: \"البيان\" ٤/ ٩٩، \"روضة الطالبين\" ٣/ ٥٥.","vol":"11","page":273},{"text":"<span data-type='title' id=toc-1234>٣٨ - باب الاغتِسَالِ عِنْدَ دُخُولِ مَكَّةَ</span>\n١٥٧٣ - حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ عُلَيَّةَ، أَخْبَرَنَا أَيُّوبُ، عَنْ نَافِعٍ قَالَ كَانَ ابْنُ عُمَرَ ﵄ إِذَا دَخَلَ أَدْنَى الحَرَمِ أَمْسَكَ عَنِ التَّلْبِيَةِ، ثُمَّ يَبِيتُ بِذِي طُوًى، ثُمَّ يُصَلِّي بِهِ الصُّبْحَ وَيَغْتَسِلُ، وَيُحَدِّثُ أَنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَفْعَلُ ذَلِكَ. [انظر: ٤٩١ - مسلم: ١٢٥٩ - فتح: ٣/ ٤٣٥]\nذكر فيه، عَنْ نَافِعٍ كَانَ ابن عُمَرَ إِذَا دَخَلَ أَدْنَى الحَرَمِ أَمْسَكَ عَنِ التَّلْبِيَةِ، ثُمَّ يَبِيتُ بِذِي طُوى، ثمَّ يُصَلِّي بِهِ الصُّبْحَ وَيَغْتَسِلُ، وَيُحَدِّثُ أَنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَفْعَلُ ذَلِكَ.\nهذا الباب سلف فقهه في باب: الإهلال مستقبل القبلة.\nقال ابن المنذر: الاغتسال لدخول مكة مستحب عند جميع العلماء؛ إلا أنه ليس في تركه عامدًا عندهم فدية (^١).\nوقال أكثرهم: الوضوء يجزئ منه، وكان ابن عمر يتوضأ أحيانًا، ويغتسل أحيانًا، وروى ابن نافع عن مالك أنه استحب الأخذ بقول ابن عمر في الغسل؛ للإهلال بذي الحليفة وبذي طوى لدخول مكة،\nوعند الرواح إلى عرفة، قال: ولو تركه تارك من عذر لم أر عليه شيئًا. وقال ابن القاسم عن مالك: إن اغتسل بالمدينة وهو يريد الإحرام، ثم مضى في فوره إلى ذي الحليفة، فأحرم فإن غسله يجزئ عنه، قال: وإن اغتسل بالمدينة غدوة، وأقام إلى العشي، ثم راح إلى ذي الحليفة (فأحرم) (^٢) فلا يجزئه (^٣)، وأوجبه أهل الظاهر فرضًا على\n_________\n(^١) سبق تخريج المسألة.\n(^٢) ليست في الأصل.\n(^٣) انظر \"المدونة\" ١/ ٢٩٥.","vol":"11","page":274},{"text":"مريدي الإحرام (^١)، والأمة على خلافهم.\nوروي عن الحسن: إذا نسي الغسل للإحرام يغتسل إذا ذكره (^٢)، واختلف فيه عن عطاء، فقال مرة: يكفي منه الوضوء، وقال مرة غير ذلك (^٣).\nومن الفوائد الجليلة أن الغسل لدخول مكة ليس لكونه محرمًا، وإنما هو لحرمتها، حتى يستحب لمن كان حلالًا أيضًا، وقد اغتسل لها - ﵇ - عام الفتح، وكان حلالًا، كما أفاده الشافعي في \"الأم\".\nفرع:\nلو خرج من مكة فأحرم بالعمرة واغتسل ثم أراد دخولها، فإن كان أحرم من بعد كالجعرانة أعاد، وإلا فلا.\nفرع:\nيكون الغسل بذي طوى للاتباع، ويسمى اليوم أبيار الزاهر (^٤)، وإنما أمسك ابن عمر عن التلبية في أول الحرم، وكان محرمًا بالحج كما في \"الموطأ\" (^٥)؛ لأنه تأول أنه قد بلغ إلى الموضع الذي دُعي إليه، ورأى أن يكبر الله ويعظمه ويسبحه، إذ سقط عنه معنى التلبية بالبلوغ، وكره مالك التلبية حول البيت (^٦).\n_________\n(^١) انظر: \"المحلي\" ٧/ ٨٢، \"الإجماع\" لابن المنذر ص ٦١.\n(^٢) رواه ابن أبي شيبة ٣/ ٤٠٧ (١٥٥٩٣).\n(^٣) المصدر السابق ٣/ ٤٠٧ (١٥٥٩٦).\n(^٤) في الأصل: الزاهد، وفي هامش الأصل: صوابه الزاهر.\n(^٥) \"الموطأ\" ١/ ٤٣٢ (١٠٩٢) كتاب: المناسك، باب: قطع التلبية.\n(^٦) \"المدونة\" ١/ ٢٩٧، \"النوادر والزيادات\" ٢/ ٣٣٣، \"الاستذكار\" ١١/ ٢٠٣، \"المنتقى\" ٢/ ٢١٧.","vol":"11","page":275},{"text":"وقال ابن عيينة: ما رأيت أحدًا يفتدى به يلبي حول البيت إلا عطاء بن السائب (^١). وروي عن سالم أنه كان يلبي في طوافه، وبه قال ربيعة، وأحمد، وإسحاق، وكلٌ واسع (^٢).\nوعندنا: لا يستحب في طواف القدوم؛ لأن له أذكارًا تخصه، وفي القديم: يستحب فيه بلا جهر، والخلاف جار في السعي بعده.\nأما طواف الإفاضة: فلا يستحب فيه جزمًا؛ لأنه قد أخذ في أسباب التحلل، وكذا الطواف المتطوع به في أثناء الإحرام ولا يبعد، جرى خلاف فيه (^٣). وحكى ابن التين خلافًا عن مالك هل يقطعها أول الحرم، أو إذا دخل مكة؟ وخلافًا متى يعود إليها، هل هو بعد الطواف؟ أو بعد فراغه من السعي؟ وكان ابن عمر إن كان معتمرًا قطعها إذا دخل الحرم.\nقال مالك: فإن أحرم من الجعرانة قطعها عند الدخول، وإن كان من التنعيم قطعها عند رؤية البيت. قال ابن التين: وأصحابنا ذكروا الغسل في الحج في ثلاثة مواضع: للإحرام، والطواف، والوقوف. وأضاف البخاري في تبويبه لدخول مكة، وكذا فسره نافع في \"الموطأ\" (^٤)، وإنما ذلك يفعل عند دخول مكة، فالغسل في الحقيقة للطواف، وعبارة الجلاب يغتسل لأركان الحج (^٥)، وظاهره الغسل للسعي، وعن عائشة أنها كانت تغتسل لرمي الجمار.\n_________\n(^١) انظر \"التمهيد\" ١٣/ ٨٥، \"الاستذكار\" ١١/ ١٦٤.\n(^٢) انظر: \"المغني\" ٥/ ١٠٧، \"الفروع\" ٣/ ٣٤٨.\n(^٣) \"البيان\" ٤/ ١٣٩، \"روضة الطالبين\" ٣/ ٧٣.\n(^٤) \"الموطأ\" ص ٢١٤.\n(^٥) انظر \"التفريع\" ١/ ٣٢٠.","vol":"11","page":276},{"text":"وفي \"الموطأ\" عن ابن عمر أنه كان لا يغسل رأسه وهو محرم إلا من احتلام (^١)، وظاهره أن غسله لدخول مكة، ووقوف عرفة يختص بجسده دون رأسه.\nوقال ابن حبيب: إذا اغتسل المحرم لدخولها يغسل جسده دون رأسه، واحتج بذلك. وقال الشيخ أبو محمد: لعل ابن عمر كان لا يغسل رأسه إلا من جنابة، يعني: في غير هذِه المواطن الثلاثة (^٢)، كأنه خصص ذلك. وحكى محمد عن مالك أن المحرم لا يتدلك في غسل دخول مكة، ولا الوقوف بعرفة، ولا يغسل رأسه إلا بالماء وحده يصبه صبًّ، ولا يغيب رأسه في الماء (^٣).\n_________\n(^١) \"الموطأ\" ص ٢١٥.\n(^٢) انظر \"النوادر والزيادات\" ٢/ ٣٢٥ - ٣٢٦.\n(^٣) المصدر السابق ٢/ ٣٢٤.","vol":"11","page":277},{"text":"<span data-type='title' id=toc-1235>٣٩ - باب دُخُولِ مَكَّةَ نَهَارًا أَوْ لَيْلًا</span>\nبَاتَ النَّبِيُّ - ﷺ - بِذِي طُوى حَتَّى أَصْبَحَ، ثُمَّ دَخَلَ مَكَّةَ، وَكَانَ ابن عُمَرَ - ﵁ - يَفْعَلُهُ.\n\n١٥٧٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابن عُمَرَ ﵄ قَالَ: بَاتَ النَّبِيُّ - ﷺ - بِذِي طُوى حَتَّى أَصْبَحَ، ثُمَّ دَخَلَ مَكَّةَ. وَكَانَ ابن عُمَرَ ﵄ يَفْعَلُهُ. [انظر: ٤٩١ - مسلم: ١٢٥٩ - فتح: ٣/ ٤٣٦]\nذكر فيه حديث ابن عمر قال بَاتَ النَّبِيُّ - ﷺ - بِذِي طُوى حَتَّى أَصْبَحَ، ثُمَّ دَخَلَ مَكَّةَ، وَكَانَ ابن عُمَرَ - ﵁ - يَفْعَلُهُ.\nوقد سلف فقهه في باب: التمتع والقران في الحديث الرابع منه، وذكرنا هناك لغات طوى، واقتصر ابن بطال فقال: ذو طوى -بضم الطاء- موضع بمكة، مقصور، وذو طواء -بفتح الطاء- موضع باليمن ممدود ولم يذكر غيره. قال: وليس دخوله مكة إذا أصبح بأمرٍ لازم لا يجوز تركه، ودخولها في كل وقت واسع (^١).\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٦١.","vol":"11","page":278},{"text":"<span data-type='title' id=toc-1236>٤٠ - باب مِنْ أَيْنَ يدخلُ مَكَّةَ</span>\n١٥٧٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ قَالَ: حَدَّثَنِي مَعْنٌ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُ مِنَ الثَّنِيَّةِ العُلْيَا، وَيَخْرُجُ مِنَ الثَّنِيَّةِ السُّفْلَى. [انظر: ٤٨٤ - مسلم: ١٢٥٧ - فتح: ٣/ ٤٣٦]\nذكر فيه حديث ابن عمر أيضًا: كَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُ مِنَ الثَّنِيَّةِ العُلْيَا، وَيَخْرُجُ مِنَ الثَّنِيَّةِ السُّفْلَى.","vol":"11","page":279},{"text":"<span data-type='title' id=toc-1237>٤١ - باب مِنْ أَيْنَ يَخْرُجُ مِنْ مَكَّةَ</span>\n١٥٧٦ - حَدَّثَنَا مُسَدَّدُ بْنُ مُسَرْهَدٍ البَصْرِيُّ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ مَكَّةَ مِنْ كَدَاءٍ مِنَ الثَّنِيَّةِ العُلْيَا التِي بِالبَطْحَاءِ، وَيَخْرُجُ مِنَ الثَّنِيَّةِ السُّفْلَى. [انظر: ٤٨٤ - مسلم: ١٢٥٧ - فتح: ٣/ ٤٣٦]\nقَالَ أَبُو عَبْدِ اللهِ: كَانَ يُقَالُ هُوَ مُسَدَّدُ كَاسْمِهِ. قَالَ أَبُو عَبْدِ اللهِ: سَمِعْتُ يَحْيَى بْنَ مَعِينِ يَقُولُ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: لَوْ أَنَّ مُسَدَّدَا أَتَيْتُهُ فِي بَيتِهِ فَحَدَّثْتُهُ لَاسْتَحَقَّ ذَلِكَ، وَمَا أُبَالِي كُتُبِي كَانَتْ عِنْدِي أَو عِنْدَ مُسَدَّدٍ.\n\n١٥٧٧ - حَدَّثَنَا الحُمَيْدِيُّ وَمُحَمَّدُ بْنُ المُثَنَّى قَالَا: حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - لَمَّا جَاءَ إِلَى مَكَّةَ دَخَلَ مِنْ أَعْلَاهَا وَخَرَجَ مِنْ أَسْفَلِهَا. [١٥٧٨، ١٥٧٩، ١٥٨٠، ١٥٨١، ٤٢٩٠، ٤٢٩١ - مسلم ١٢٥٨ - فتح: ٣/ ٤٣٧]\n\n١٥٧٨ - حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ المَرْوَزِيُّ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَامَ الفَتْحِ مِنْ كَدَاءٍ، وَخَرَجَ مِنْ كُدًا مِنْ أَعْلَى مَكَّةَ. [انظر: ١٥٧٧ - مسلم: ١٢٥٨ - فتح: ٣/ ٤٣٧]\n\n١٥٧٩ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنَا عَمْرٌو، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَامَ الفَتْحِ مِنْ كَدَاءٍ أَعْلَى مَكَّةَ. قَالَ هِشَامٌ: وَكَانَ عُرْوَةُ يَدْخُلُ عَلَى كِلْتَيْهِمَا مِنْ كَدَاءٍ وَكُدًا، وَأَكْثَرُ مَا يَدْخُلُ مِنْ كَدَاءٍ، وَكَانَتْ أَقْرَبَهُمَا إِلَى مَنْزِلِهِ. [انظر: ١٥٧٧ - مسلم: ١٢٥٨ - فتح: ٣/ ٤٣٧]\n\n١٥٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا حَاتِمٌ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ دَخَلَ النَّبِيُّ - ﷺ - عَامَ الفَتْحِ مِنْ كَدَاءٍ مِنْ أَعْلَى مَكَّةَ. وَكَانَ عُرْوَةُ أَكْثَرَ مَا يَدْخُلُ مِنْ كَدَاءٍ وَكَانَ أَقْرَبَهُمَا إِلَى مَنْزِلِهِ. [انظر: ١٥٧٧ - مسلم: ١٢٥٨ - فتح: ٣/ ٤٣٧]\n\n١٥٨١ - حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ: دَخَلَ النَّبِيُّ - ﷺ -","vol":"11","page":280},{"text":"عَامَ الفَتْحِ مِنْ كَدَاءٍ. وَكَانَ عُرْوَةُ يَدْخُلُ مِنْهُمَا كِلَيْهِمَا، وَأَكْثَرُ مَا يَدْخُلُ مِنْ كَدَاءٍ أَقْرَبِهِمَا إِلَى مَنْزِلِهِ. قَالَ أَبُو عَبْدِ اللهِ: كَدَاءٌ وَكُدًا مَوْضِعَانِ. [انظر: ١٥٧٧ - مسلم: ١٢٥٨ - فتح: ٣/ ٤٣٧]\nذكر فيه حديث ابن عمر أيضًا:\nأَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ مَكَّةَ مِنْ كَدَاءٍ مِنَ الثَّنِيَّةِ العُلْيَا التِي بِالبَطْحَاءِ، وخَرَجَ مِنَ الثَّنِيَّةِ السُّفْلَى.\nوحديث عائشة أَنَّ النَّبِيِّ - ﷺ - لَمَّا جَاءَ مَكَّةَ دَخَلَ مِنْ أَعْلَاهَا وَخَرَجَ مِنْ أَسْفَلِهَا.\nوفي رواية عنها: دَخَلَ عَامَ الفَتْحِ مِنْ كُدًا، وَخَرَجَ مِنْ كَدَاءٍ مِنْ أَعْلى مَكَّةَ.\nوفي رواية عنها: دَخَلَ مكة عَامَ الفَتْحِ مِنْ كَدَاءٍ أَعْلَى مَكَّةَ.\nقَالَ هِشَامٌ: وَكَانَ عُرْوَةُ يَدْخُلُ من كِلْتَيْهِمَا مِنْ كَدَاءٍ وَكُدى، وَأَكْثَرُ مَا يدخلُ مِنْ كَدى، وَكَانَتْ أَقْرَبَهُمَا إِلَى مَنْزِلِهِ.\nوعَنْ عُرْوَةَ (^١): دَخَلَ النَّبِيُّ - ﷺ - عَامَ الفَتْحِ مِنْ كَدَاءٍ مِنْ أَعْلى مَكَّةَ.\nوَكَانَ عُرْوَةُ أَكْثَرَ مَا يدخلُ مِنْ كَدى وَكَانَ أَقْرَبَهُمَا إِلَى مَنْزِلِهِ.\nوعنه (^٢): دَخَلَ النَّبِيُّ - ﷺ - عَامَ الفتْحِ مِنْ كداء. وَكَانَ عُرْوَةُ يدخلُ مِنْهُمَا كلاهما، وَأَكْثَرُ مَا يدخلُ مِنْ كَدى أَقْرَبِهِمَا إِلَى مَنْزِلِهِ.\nوفي بعض النسخ: كداء وكدى: موضعان. قاله أبو عبد الله، وفي بعض النسخ الثناء على مسدد، شيخه: (وكان يقال له: مسدد كاسمه، سمعت يحيى بن معين يقول: سمعت يحيى بن سعيد يقول: لو أن مسددًا\n_________\n(^١) في الأصل كُتب فوق عروة: مرسل.\n(^٢) انظر الهامش السابق.","vol":"11","page":281},{"text":"أتيته في بيته فحدثته لاستحق ذلك، ولا أبالي كتبي كانت عندي، أو عند مسدد). وحاصل ما ذكره البخاري أن أكثر روايته في كداء في الابتداء الفتح والمد، وفي الخروج الضم والقصر، مسندًا ومرسلًا، وأن في رواية بالعكس: الضم في الدخول، والفتح والمد في الخروج؛ ولهذا قال عبد الحق في \"جمعه\": إنه مقلوب. وكدى بالضم إنما هي السفلى، ولفظ مسلم في حديث ابن عمر: كان إذا دخل مكة دخل من الثنية العليا، ويخرج من الثنية السفلى (^١)، وفي أخرى العليا التي بالبطحاء (^٢).\nوفي حديث عائشة: لما جاء إلى مكة دخلها من أعلاها، وخرج من أسفلها. وفي أخرى: دخل مكة عام الفتح من كداء من أعلى مكة. قال هشام: فكان أبي يدخل منهما كلتيهما، وكان أبي أكثر ما يدخل من كداء. والمراد بالثنية العليا: التي ينزل منها إلى المعلى مقبرة مكة.\nقال أبو عبيد: لا يصرف؛ لأنه مؤنث.\nقيل: هو جبل بمكة، وقيل: هو عرفة بعينها. قلت: هذا بعيد، والسفلى: هي التي أسفل مكة عند باب شبيكة بقرب شعب الشاميين، وشعب ابن الزبير عند قعيقعان. وقال ابن المواز: كداء العليا هي العقبة الصغرى بأعلى مكة التي يهبط منها إلى الأبطح، والمقبرة منها على يسارك. وكدى التي خرج منها: هي العقبة الوسطى التي بأسفل مكة.\n_________\n(^١) \"صحيح مسلم\" (١٢٥٧) كتاب: الحج، باب: استحباب دخول مكة من الثنية العليا والخروج منها من الثنية السفلى.\n(^٢) المصدر السابق.","vol":"11","page":282},{"text":"وفي حديث الهيثم بن خارجة أن العليا بالضم والقصر (^١)، وتابعه على ذلك وهيب وأبو أسامة. وقال عبيد بن إسماعيل: دخل من كداء -بالمد والفتح- في المغازي، ودخل من كدى بالضم والقصر، وقال ابن قرقول: وكذا عند عامتهم في حديث عبيد بالفتح، وهو الصواب، إلا أن الأصيلي ذكره عن أبي زيد بالعكس: دخل من كدى، وخالد بن الوليد: من كداء، وهو مقلوب، وفي حديث ابن عمر: دخل من كداء ممدود مصروف، وكذا في حديث عائشة، وعند الأصيلي: هو الموضع مهمل في هذا الموضع، وعند أبي ذر: القصر في الأول مع الضم، وفي الثاني: الفتح مع المد.\nوعن عروة من حديث عبد الوهاب: أكثر ما يدخل من كُدى. مضموم مقصور، للأصيلي والحموي وأبي الهيثم، ومفتوح مقصور للقابسي والمستملي، وعند محمود: دخل من كدى، وخرج من كداء، كذا لكافتهم، وللمستملي عكس ذلك، وهو أشهر، وعند مسلم: دخل يوم الفتح من كداء من أعلاها بالمد للرواة، إلا السمرقندي، فعنده: كدى بالضم والقصر، وفيه قال هشام: أكثر ما كان أبي يدخل من كدى بالضم، كذا رويناه، ورواه غيري بالمد والفتح (^٢).\nوقال القرطبي: اختلف في ضبط هاتين الكلمتين، والأكثر منهم على أن العليا بالفتح والمد، والسفلى بالضم والقصر، وقيل: بالعكس (^٣).\n_________\n(^١) سيأتي برقم (٤٢٩٠) كتاب: المغازي، باب: دخول النبي - ﷺ - من أعلى مكة.\n(^٢) في الكلام اضطراب، وجاء في \"معجم البلدان\" ٤/ ٤٤٠ - ٤٤١ وعند الأصيلي مهمل في هذا الموضع.\n(^٣) \"المفهم\" ٣/ ٣٧١.","vol":"11","page":283},{"text":"وقال ابن التين: العليا بفتح الكاف، وضبطت في بعض الأمهات بالمد من غير صرف، والسفلى بالضم. وقال الخطابي: الرواة قلما يقيمون هذين الاسمين، وإنما هو كداء وكُدى (^١). وذكر ابن ولاد أن كداء ممدود: جبل أو موضع، وكدى بالضم والقصر جمع، قال: وهو الموضع الغليظ الصلب (^٢)، ورواية: دخل من كداء وخرج من كدى من أعلى مكة. فيه تقديم وتأخير، وإنما أراد أنه دخل من أعلاها من كداء، وخرج من أسفلها من كدى، وما روي عن عروة أنه كان يدخل من كلتيهما، فإنما أراد أن يعرف أن ذلك ليس بفرض، وإنما هو سنة. واقتصر ابن بطال من هذا الاختلاف على قوله: إذا فتحت الكاف مددت، وإذا ضممتها قصرت، وقد قيل: كدى بالضم وهو أعلى مكة، وقيل: بل بالفتح وهو أصح (^٣).\nوقال ابن حزم: الممدود عند المحصب، وبضم الكاف وتنوين الدال عند ذي طوى، وهي الثنية السفلى، قال الحازمي وغيره: تقول الثنية السفلى هي كدى مصغر.\nوقوله: (كلاهما). كذا في الأصل، وفي نسخة: كليهما. وقوله قبله: (وكان عروة يدخل على كلتيهما) هو الصواب. وقال ابن التين: في \"الأمهات\": كلتاهما، والصواب كلتيهما، والحكمة في الدخول من العليا، والخروج من السفلى أن نداء أبينا إبراهيم كان من جهة العلو، وأيضًا فالعلو مناسب للمكان العالي الذي قصده، والسفل مناسب لمكانه الذي يذهب إليه؛ لأنه سفل بالنسبة إليه. وقيل: إن من جاء\n_________\n(^١) \"أعلام الحديث\" ٢/ ٨٦٤.\n(^٢) \"المقصور والممدود\" ص ٩٣.\n(^٣) \"شرح ابن بطال\" ٤/ ٢٦٢.","vol":"11","page":284},{"text":"هذِه الجهة كان مستقبلًا البيت، وقيل: لأنه - ﵇ - لمَّا خرج مختفيًا أراد أن يدخلها ظاهرًا عاليًا. وقال المهلب: إنما فعله؛ ليعلم الناس السعة في ذلك، وأن ما يمكن له منه فمجزئ عنهم، ألا ترى أن عروة كان يفعل ذلك. وقال غيره: ليتبرك به الطريقان، أو ليغيظ المنافقين بظهور الدين وعز الإسلام، أو تفاؤلًا بتغير الحال، أو ليشهد له الطريقان كما في العيد (^١).\nقلت: وروى الطبراني في \"الأوسط\" عن العباس أنه - ﵇ - لما بعث، قال العباس لأبي سفيان بن حرب: أسلم بنا. فقال: لا والله حتى أرى الخيل تطلع من كداء. قال العباس: قلت له: ما هذا؟ قال: شيء يطلع بقلبي؛ لعلمي أن الله لا يطلع الخيل هناك أبدًا. قال: فلما طلع رسول الله - ﷺ - من هناك ذكرت أبا سفيان به، فذكره.\nوروى البيهقي من حديث ابن عمر أنه - ﵇ - قال لأبي بكر: \"كيف قال حسان بن ثابت؟ \" فأنشد:\nعدمت بنيتي إن لم يروها … تسير النقع عن كنفي كداء\nفتبسم رسول الله - ﷺ - فقال: \"ادخلوها من حيث قال حسان\" (^٢)، ومن حديث عروة نحوه، وأجاب كعب بن مالك أبا سفيان بقوله:\nفلا تعجل أبا سفيان وارقب … جياد الخيل تطلع من كداء\n_________\n(^١) دل على ذلك حديث سبق برقم (٩٨٦) كتاب: العيدين، باب: من خالف الطريق إذا رجع يوم العيد.\n(^٢) \"دلائل النبوة\" ٥/ ٤٨ - ٤٩.","vol":"11","page":285},{"text":"<span data-type='title' id=toc-1238>٤٢ - باب فَضْلِ مَكَّةَ وَبُنْيَانِهَا</span>\nوَقَوْلِهِ تَعَالَى: ﴿وَإِذْ جَعَلْنَا البَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا﴾ إلى قوله: ﴿التَّوَّابُ الرَّحِيمُ﴾ [البقرة: ١٢٦ - ١٢٨]. [فتح: ٣/ ٤٣٨]\n\n١٥٨٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَاصِمٍ قَالَ: أَخْبَرَنِي ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: لَمَّا بُنِيَتِ الكَعْبَةُ ذَهَبَ النَّبِيُّ - ﷺ - وَعَبَّاسٌ يَنْقُلَانِ الحِجَارَةَ، فَقَالَ العَبَّاسُ لِلنَّبِيِّ - ﷺ -: اجْعَلْ إِزَارَكَ عَلَى رَقَبَتِكَ. فَخَرَّ إِلَى الأَرْضِ، وَطَمَحَتْ عَيْنَاهُ إِلَى السَّمَاءِ، فَقَالَ: \"أَرِنِي إِزَارِي\". فَشَدَّهُ عَلَيْهِ. [انظر: ٣٦٤ - مسلم: ٣٤٠ - فتح: ٣/ ٤٣٩]\n\n١٥٨٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ أَخْبَرَ عَبْدَ اللهِ بْنَ عُمَرَ، عَنْ عَائِشَةَ - ﵃زَوْجِ النَّبِيِّ - ﷺ -- أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ لَهَا: \"أَلَمْ تَرَىْ أَنَّ قَوْمَكِ لَمَّا بَنَوُا الكَعْبَةَ اقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ؟ \". فَقُلْتُ: يَا رَسُولَ اللهِ، أَلَا تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ؟ قَالَ: \"لَوْلَا حِدْثَانُ قَوْمِكِ بِالكُفْرِ لَفَعَلْتُ\". فَقَالَ عَبْدُ اللهِ - ﵁ -: لَئِنْ كَانَتْ عَائِشَةُ ﵂: سَمِعَتْ هَذَا مِنْ رَسُولِ اللهِ - ﷺ - مَا أُرَى رَسُولَ اللهِ - ﷺ - تَرَكَ اسْتِلَامَ الرُّكْنَيْنِ اللَّذَيْنِ يَلِيَانِ الحِجْرَ، إِلَّا أَنَّ البَيْتَ لَمْ يُتَمَّمْ عَلَى قَوَاعِدِ إِبْرَاهِيمَ. [انظر: ١٢٦ - مسلم: ١٣٣٣ - فتح: ٣/ ٤٣٩]\n\n١٥٨٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، حَدَّثَنَا أَشْعَثُ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: سَأَلْتُ النَّبِيَّ - ﷺ - عَنِ الجَدْرِ أَمِنَ البَيْتِ هُوَ؟ قَالَ: \"نَعَمْ\". قُلْتُ: فَمَا لَهُمْ لَمْ يُدْخِلُوهُ فِي البَيْتِ؟ قَالَ: \"إِنَّ قَوْمَكِ قَصَّرَتْ بِهِمُ النَّفَقَةُ\". قُلْتُ: فَمَا شَأْنُ بَابِهِ مُرْتَفِعًا؟ قَالَ: \"فَعَلَ ذَلِكِ قَوْمُكِ لِيُدْخِلُوا مَنْ شَاءُوا، وَيَمْنَعُوا مَنْ شَاءُوا، وَلَوْلَا أَنَّ قَوْمَكِ حَدِيثٌ عَهْدُهُمْ بِالجَاهِلِيَّةِ فَأَخَافُ أَنْ تُنْكِرَ قُلُوبُهُمْ، أَنْ أُدْخِلَ الجَدْرَ فِي البَيْتِ، وَأَنْ أُلْصِقَ بَابَهُ بِالأَرْضِ\". [انظر: ١٢٦ - مسلم: ١٣٣٣ - فتح: ٣/ ٤٣٩]","vol":"11","page":286},{"text":"١٥٨٥ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"لَوْلَا حَدَاثَةُ قَوْمِكِ بِالكُفْرِ لَنَقَضْتُ البَيْتَ، ثُمَّ لَبَنَيْتُهُ عَلَى أَسَاسِ إِبْرَاهِيمَ - ﵇ -، فَإِنَّ قُرَيْشًا اسْتَقْصَرَتْ بِنَاءَهُ، وَجَعَلْتُ لَهُ خَلْفًا\". قَالَ أَبُو مُعَاوِيَةَ: حَدَّثَنَا هِشَامٌ: خَلْفًا يَعْنِي: بَابًا. [انظر: ١٢٦ - مسلم: ١٣٣٣ - فتح: ٣/ ٤٣٩]\n\n١٥٨٦ - حَدَّثَنَا بَيَانُ بْنُ عَمْرٍو، حَدَّثَنَا يَزِيدُ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، حَدَّثَنَا يَزِيدُ بْنُ رُومَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهَا: \"يَا عَائِشَةُ لَوْلَا أَنَّ قَوْمَكِ حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ لأَمَرْتُ بِالبَيْتِ فَهُدِمَ، فَأَدْخَلْتُ فِيهِ مَا أُخْرِجَ مِنْهُ وَأَلْزَقْتُهُ بِالأَرْضِ، وَجَعَلْتُ لَهُ بَابَيْنِ: بَابًا شَرْقِيًّا، وَبَابًا غَرْبِيًّا، فَبَلَغْتُ بِهِ أَسَاسَ إِبْرَاهِيمَ\". فَذَلِكَ الذيِ حَمَلَ ابْنَ الزُّبَيْرِ ﵄ عَلَى هَدْمِهِ. قَالَ يَزِيدُ: وَشَهِدْتُ ابْنَ الزُّبَيْرِ حِينَ هَدَمَهُ وَبَنَاهُ وَأَدْخَلَ فِيهِ مِنَ الحِجْرِ، وَقَدْ رَأَيْتُ أَسَاسَ إِبْرَاهِيمَ حِجَارَةً كَأَسْنِمَةِ الإِبِلِ. قَالَ جَرِيرٌ: فَقُلْتُ لَهُ: أَيْنَ مَوْضِعُهُ؟ قَالَ أُرِيكَهُ الآنَ. فَدَخَلْتُ مَعَهُ الحِجْرَ فَأَشَارَ إِلَى مَكَانٍ فَقَالَ: هَا هُنَا. قَالَ جَرِيرٌ: فَحَزَرْتُ مِنَ الحِجْرِ سِتَّةَ أَذْرُعٍ أَوْ نَحْوَهَا. [انظر: ١٢٦ - مسلم: ١٣٣٣ - فتح: ٣/ ٤٣٩]\n﴿مَثَابَةً﴾: مجمعًا، أو من الثواب، أو مرجعًا، أو لا يقضون فيه وطرًا، وأصلها؛ مثوبة، وقرئ (مثابات). ﴿وَأَمْنًا﴾ أي؛ يأمن من دخله، وكان معاذًا له. قال تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧] وكان الرجل منهم لو لقي قاتل أبيه أو أخيه لم يهجه، ولم يعرض له حتى يخرج منه. قال تعالى: ﴿أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ﴾ [العنكبوت: ٦٧] وحديث: \"إن إبراهيم حرم مكة\" (^١) المراد:\n_________\n(^١) سيأتي برقم (٢١٢٩) كتاب: البيوع، باب: بركة صاع النبي - ﷺ - ومده.\nورواه مسلم (١٣٦٠) كتاب: الحج، باب: فضل المدينة ودعاء النبي - ﷺ - فيها بالبركة.","vol":"11","page":287},{"text":"أظهر حرمتها، وإلا فهي حرام منذ خلق الله السموات والأرض كما ستعلم، فهو آمن من عقوبة الله، وعقوبة الجبابرة، وسأل إبراهيم أن يؤمنه من الجدب والقحط، دليله: ﴿عِنْدَ بَيْتِكَ المُحَرَّمِ﴾ [إبراهيم: ٣٧] وقيل: بل كانت حلالًا قبل دعائه، وهو حرمها كما حرم نبينا المدينة.\nوقوله: (﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾) [البقرة: ١٢٥] قيل: هو المقام الذي يصلي فيه الأئمة اليوم، وقيل: الحج كله مقام إبراهيم. قاله ابن عباس وعطاء (^١). ومصلى أي: مدعى، قاله مجاهد (^٢)، والأظهر: الصلاة. ﴿وَعَهِدْنَا﴾ أمرنا وأوحينا. ﴿طَهِّرَا بَيْتِيَ﴾ أي: من الآفات والريبة، أو من الأوثان، أو من الشرك. ﴿لِلطَّائِفِينَ﴾ ببيتي، ﴿وَالعَاكِفِينَ﴾: المجاورين، أو أهل البلد. و﴿القَوَاعِدَ﴾: الأساس، والجدر. ﴿مَنَاسِكَنَا﴾: ذبائحنا أو متعبداتنا. ﴿وَأَرِنَا﴾: بكسر الراء وإسكانها.\nثم ذكر فيه خمسة أحاديث:\nأحدها:\nحديث جابر بن عبد الله: لَمَّا بُنيَتِ الكَعْبَةُ ذَهَبَ النَّبِيُّ - ﷺ - والعباس يَنْقُلَانِ الحِجَارَةَ، فَقَالَ العَبَّاسُ لِلنَّبِيِّ - ﷺ -: اجْعَلْ إِزَارَكَ عَلَى رَقَبَتِكَ. فَخَرَّ إِلَي الأَرْضِ، وَطَمَحَتْ عَيْنَاهُ إِلَى السَّمَاءِ، فَقَالَ: \"أرِنِي إِزَارِي\". فَشَدَّهُ عَلَيْهِ.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١/ ٥٨٤ - ٥٨٥ (١٩٩٢، ١٩٩٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢٦ (١١٩٧ - ١١٩٨).\n(^٢) رواه الطبري في \"تفسيره\" ١/ ٥٨٦، وعزاه السيوطي في \"الدر المنثور\" ١/ ٢٢٤ إلى \"سنن بن منصور\".","vol":"11","page":288},{"text":"ولفظ زكريا بن إسحاق في أول كتاب الصلاة: فقال له العباس: ابن أخي لو حللت إزارك فجعلته على منكبيك دون الحجارة. قال: فعله، فجعله على منكبه، فسقط مغشيًّا عليه، فما رُئي بعد ذلك عريانًا. وسلف شرحه هناك في باب: كراهة التعري في الصلاة وغيرها (^١)، ورواه الإسماعيلي بلفظ: لما بنت قريش الكعبة ذهب النبي - ﷺ - وعباس ينقلان الحجارة، فقال عباس لرسول الله - ﷺ -: اجعل إزارك على رقبتك (^٢) من الحجارة، ففعل، فخر إلى الأرض، وطمحت عيناه. الحديث.\nثم قال: قد جعل عبد الرزاق وضع الإزار على رقبة رسول الله - ﷺ - وتابعه أبو عاصم (^٣)، وجعل البرساني الإزار على رقبة العباس.\nقلت: أخرجه مسلم من طريق محمد بن بكر كرواية عبد الرزاق (^٤).\nفإن قلت: هذا الحديث مرسل صحابي؛ لأنه من المعلوم أنه لم يكن\nثم، ولا قال: سمعت رسول الله - ﷺ - يقوله. قلت: مرسله حجة إلا من شذ كما سلف هناك، وقد رواه سماك عن عكرمة عن مولاه، حدثني أبي العباس، فذكره. أخرجه البيهقي في \"دلائله\"، وفيه: \"نهيت أن أمشي عريانًا\" (^٥)، وأخرجه ابن جرير في \"تهذيبه\" أيضًا. ولابن إسحاق حدثني والدي عمن حدثه عن رسول الله - ﷺ - أنه قال فيما يذكر من حفظ الله تعالى إياه: \"إني لمع غلمان هم أسناني قد جعلنا أزرنا على\n_________\n(^١) سلف برقم (٣٦٤) كتاب: الصلاة.\n(^٢) في (م) والأصل: رقبتي، ولعل الصحيح ما أثبتناه.\n(^٣) \"المصنف\" ١/ ٢٨٦ (١١٠٣) كتاب: الطهارة، باب: ستر الرجل إذا اغتسل.\n(^٤) \"صحيح مسلم\" (٣٤٠) كتاب: الحيض، باب: الاعتناء بحفظ العورة.\n(^٥) \"دلائل النبوة\" ٢/ ٣٢ - ٣٣.","vol":"11","page":289},{"text":"أعناقنا لحجارة ننقلها (^١) إذ لكمني لاكم لكمة شديدة\" ثم قال: \"اشدد عليك إزارك\" (^٢). ويجوز أن يكون المراد بقول ابن عباس: أول شيء رآه من النبوة أن قيل له: استتر، وهو غلام (^٣). هذا وفي خبر آخر ذكره السهيلي (^٤) أنه لما سقط ضمه العباس إلى نفسه، وسأله عن نفسه، فأخبره أنه نودي من السماء: أن اشدد عليك إزارك يا محمد. قال: وإنه لأول ما نودي.\nوفي \"طبقات محمد بن سعد\" من حديث ابن عباس وغيره، قالوا: بينا رسول الله - ﷺ - ينقل معهم الحجارة -يعني للبيت- وهو يومئذ ابن خمس وثلاثين سنة، وكانوا يضعون أزرهم على عواتقهم، ويحملون الحجارة، ففعل ذلك رسول الله - ﷺ -، فلبط -أي: سقط من قيام- ونودي: عورتك. وكان ذلك أول ما نودي، فقال له أبو طالب: يا ابن أخي، اجعل إزارك على رأسك. فقال: \"ما أصابني ما أصابني إلا في تعدّيّ\" (^٥). وليس في الحديث- كما قال ابن الجوزي- دلالة على كشف عورة، وإنما فيه كشف الجسد، وهو الظاهر، وفي رواية: أن الملك نزل فشد عليه إزاره.\n_________\n(^١) في الأصل: الحجارة نلفها، وفي (م) تكفنها الحجارة والمثبت من سيرة ابن إسحاق ١/ ٥٧.\n(^٢) \"سيرة ابن إسحاق\" ص ٥٧ - ٥٨.\n(^٣) روه ابن سعد في \"طبقاته\" ١/ ١٥٧، والطبراني ١١/ ٢٥٣ (١١٦٥١)، وابن عدي في \"الكامل\" ٨/ ٢٦٠، والحاكم في \"المستدرك\" ٤/ ١٧٩ كتاب: اللباس، وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وقال الذهبي: النضر ضعفوه اهـ، وأورده الهيثمي في \"المجمع\" ٢/ ٥٢ وقال: رواه الطبراني في \"الكبير\". وفيه: النضر، وقد أجمعوا على ضعفه.\n(^٤) \"الروض الأنف\" ١/ ٢٠٨ - ٢٠٩.\n(^٥) \"الطبقات الكبرى\" ١/ ١٤٥.","vol":"11","page":290},{"text":"وطمحت عيناه: شخصت وارتفعت. قال ابن سيده: طمح ببصره يطمح طمحًا: شخص، وقيل: رمى به إلى الشيء، ورجل طماح: بعيد الطرف (^١).\nوقوله: (\"أرني إزاري\")، قال ابن التين: ضبط بإسكان الراء وبكسرها، والإسكان أحسن عند بعض أهل اللغة؛ لأن معناه أعطني، وليس معناه الرؤيا، وإنما قال: ناولني إزاري. ووقع في \"شرح ابن\nبطال\": إزاري، إزاري مكررًا (^٢). ومعناه صحيح إن ساعدت الرواية ولم نره.\nقال ابن بطال في الصلاة: لو كان نهي عن التعري مطلقًا لكان نهيًا عن التعري للغسل في الموضع الذي أمن أن يراه فيه أحد إلا الله تعالى، ولكنه نهي عن التعري حيث يراه أحد، ولذلك نهى عن دخول الحمام بغير مئزر (^٣).\nوحديث القاسم عن أبي أمامة مرفوعًا \"لو أستطيع أن أواري عورتي من شعاري لواريتها\" (^٤) إن صح فمحمول على الندب، وكذا قول علي: إذا كشف الرجل عورته أعرض عنه الملك (^٥)، وكذا قول أبي موسى الأشعري: إني لأغتسل في البيت المظلم، فما أقيم صلبي حياءً من\n_________\n(^١) \"المحكم\" ٣/ ١٨٦.\n(^٢) \"شرح ابن بطال\" ٤/ ٢٦٢.\n(^٣) \"شرح ابن بطال\" ٢/ ٢٧ - ٢٨.\n(^٤) رواه ابن عدي في \"الكامل\" ٢/ ٣٦٣، وأورده الديلمي في \"الفردوس\" ٣/ ٣٦٣ (٥٠٩٨).\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ١/ ١٠٤ (١١٧٤) كتاب: الطهارات من كان يقول: إذا دخلته فادخله بمئزر.","vol":"11","page":291},{"text":"ربي (^١). فمحمولان أيضًا على الندب، والمبالغة في الحياء والستر، وكل هذا أسلفناه هناك، وأعدناه لبعد العهد به.\nثم أعلم أن الرب ﷻ ذكر فضل مكة في غير موضع من كتابه، ومن أعظم فضلها أنه ﷻ فرض على عباده حجها، وألزمهم قصدها، أو لم يقبل من أحد صلاة إلا باستقبالها، وهي قبلة أهل دينه أحياءً وأمواتًا. وفي حديث عائشة معرفة بنيان قريش للكعبة، وقد بناها إبراهيم قبل ذلك، وبنته الملائكة قبل آدم، وحجه آدم ثم الأنبياء، ما من نبي إلا حجه، وفي \"الروض\" أول من بناه شيث، وكانت قبل أن يبنيها خيمة من ياقوتة حمراء، يطوف بها آدم ويأنس بها؛ لأنها أنزلت من الجنة (^٢)، وقيل: إنه بني في أيام جرهم مرة أو مرتين؛ لأن السيل كان قد صدَّعَ حائطه. قال: وقيل: لم يكن بنيانًا إنما كان إصلاحًا لما وَهى منه، وجدارًا بني بينه وبين السيل، بناه عامر الجادر.\nوفي \"أنساب الزبير\": لما بني قصي الكعبة بنيانًا لم يَبْنِ مثله أحد؛ ذكر شعرًا، وبناها عبد الله بن الزبير لما كانت عائشة ترويه؛ ولأنه لما نصب عليها المنجنيق الحصين بن بشر وهت جدرانها، وقيل: بل طارت شررة من مجمره في أستارها فاحترقت، فلمَّا أمر عبد الملك بهدمها وبناها الحجاج على البناء الأوَّل، أخبر عبدَ الملك أبو سلمة وغيره عن عائشة ما كان عمدة ابن الزبير في هدمها، فندم لذلك، وقال: ليتنا تركناه وما تولى، فلمَّا ولي أبو جعفر أراد أن يهدمها ويردها إلى بناء ابن الزبير، فناشده مالك في ذلك فتركه، وفي\n_________\n(^١) رواه ابن سعد في \"طبقاته\" ٤/ ١١٤، والمروزي في \"تعظيم قدر الصلاة\" ٢/ ٨٢٩ - ٨٣٠ (٨٢٩)، وأبو نعيم في \"الحلية\" ١/ ٢٦٠.\n(^٢) \"الروض الأنف\" ١/ ٢٢٢.","vol":"11","page":292},{"text":"\"صحيح الحاكم\"، وقال: صحيح على شرط الشيخين من حديث ابن عمر مرفوعًا: \"استمتعوا من هذا البيت، فإنه هدم مرتين ويرفع في الثالثة\" (^١).\nوقال عطاء -فيما حكاه ابن جريج-: إن آدم قال: أي ربِّ، إني لا أسمع أصوات الملائكة. فقال: اهبط إلى الأرض فابن لي بيتًا ثم احفف به، كما رأيت الملائكة تحف ببيتي الذي في السماءِ، قال: فيزعم الناس أنه بناه من خمسة أجبل: من حراء، وطور سيناء، وطور زيتا، والجودي، ولبنان (^٢).\nفكان هذا بناء آدم حتى بناه إبراهيم، وعن عبد الله بن عمرو: لما أهبط آدم قال: إني مهبط معك أو مُنزل معك بيتًا يطاف حوله كما يطاف حول عرشي، ويصلى عليه كما يصلى عند عرشي. فلما كان زمن الطوفان رُفعَ، فكانت الأنبياء يحجون ولا يعلمون مكانه، حتى بوأه الله لإبراهيم وأعلمه بمكانه، فبناه من خمسة أجبل: حراء، وثبير، ولبنان، والطور، وجبل الخمر (^٣)، قال الطبري: هو جبل الشام، وعن قتادة: ذكر لنا أنه بني من خمسة أجبل: من طور سيناء، وطور زيتا، ولبنان، وجودي، وحراء. وذكر لنا أن قواعده من حراء (^٤). وعن عطاء: لمَّا أهبط آدم كان رجلاه في الأرض ورأسه في السماء، يسمع كلام أهل السماء ودعاء هم، يانس إليهم، فهابته الملائكة حتى شكت إلى الله، فخفضه\n_________\n(^١) \"المستدرك\" ١/ ٤٤١ كتاب: المناسك، وصححه الألباني في \"صحيح الجامع\" (٩٥٥)، وانظر: \"الصحيحة\" ٣/ ٤٣٤ (١٤٥١).\n(^٢) رواه الطبري في \"تفسيره\" ١/ ٥٩٦ (٢٠٣٩).\n(^٣) \"تفسير الطبري\" ١/ ٥٩٦ (٢٠٤١).\n(^٤) رواه الأزرقي في \"أخبار مكة\" ١/ ٦٣.","vol":"11","page":293},{"text":"إلى الأرض، فلمَّا بعد ما كان يسمع منهم استوحش، فشكى إلى الله، فوجه إلى مكة، وأنزل الله ياقوتة من ياقوت الجنة، فكانت على موضع البيت الآن، فلم يزل يطوف به، فلمَّا كان الطوفان رفع الله تلك الياقوتة حتَّى بعث الله إبراهيم فبناه (^١)، وعن أبان: أن البيت أُهبط ياقوتة أو درة واحدة (^٢). وقال مجاهد: كان موضع البيت على الماء قبل خلق السماوات والأرض مثل الزبدة البيضاء، ومن تحته دحيت الأرض (^٣).\nوقال عمرو بن دينار: بعث الله رياحًا، فصفقت الماء، فأبرزت موضع البيت عن حشفة كأنها القبة، فهذا البيت منها، فلذلك هي أم القرى (^٤).\nوعن ابن عباس، قال: وضع البيت على أركان الماء، على أربعة أركان قبل خلق الدنيا بألفي عامٍ (^٥)، وعن ابن أبي نجيح عن مجاهد وغيره من أهل العلم أن الله لمَّا بوأ لإبراهيم مكان البيت خرج إليه من الشام، ومعه إسماعيل وأمه، وهو طفل يرضع، وحملوا على البراق، ومعه جبريل يدله على مواضع البيت ومعالم الحرم، فكان لا يمر بقرية إلا قال: بهذِه أمرت يا جبريل؟ فيقول جبريل: امضه حتى قدم به مكة، وهي إذ ذاك عِضَاه سلمٍ وسمر، وبها أناس يقال: لهم العماليق خارج مكة وما حولها، والبيت يومئذٍ ربوة حمراء مدرة،\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٥/ ٩١ (٩٠٩٠) كتاب: الحج، باب: بنيان الكعبة، والطبري في \"تفسيره\" ١/ ٥٩٦ (٢٠٤٣).\n(^٢) رواه الطبري في \"تفسيره\" ١/ ٥٩٧ (٢٠٤٥)، وفي \"تاريخه\" ١/ ٨٤ - ٨٥.\n(^٣) \"تفسير الطبري\" ١/ ٥٩٧ (٢٠٤٦).\n(^٤) \"تفسير الطبري\" ١/ ٥٩٧ (٢٠٤٧).\n(^٥) رواه الطبري ١/ ٥٩٧ (٢٠٤٨)، وأبو الشيخ الأصبهاني في \"العظمة\" ص ٣٦٧ - ٣٦٨ (٩٠٢)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٢٣٦ إليهما.","vol":"11","page":294},{"text":"فقال إبراهيم لجبريل: أها هنا أمرت أن أضعهما؟ قال: نعم، فعمد بهما إلى موضع الحجر فأنزلهما فيه، وأمر هاجر أن تتخذ فيه عريشًا (^١).\nقال ابن إسحاق: ويزعمون -والله أعلم- أن ملكًا من الملائكة أتى هاجر قبل أن يرفع إبراهيم وإسماعيل القواعد من البيت فأشار لهما إلى البيت، وهو ربوة حمراء، فقال لهما: هذا أول بيت وضع في الأرض، وهو بيت الله العتيق، واعلمي أن إبراهيم وإسماعيل يرفعانه (^٢).\nقال مجاهد: خلق الله موضع البيت قبل أن يخلق شيئًا من الأرض بألفي سنة، وأركانه في الأرض السابعة (^٣). وقال كعب: كان البيت غثاءً على الماء قبل أن تخلق الأرض بأربعين سنة (^٤).\nوعن عليٍّ أن إبراهيم أقبل من أرمينية ومعه السكينة تدله حتى تبوأ البيت، كما تبوأ العنكبوت بيتًا، فرفعت من أحجار يطيقه أولًا يطيقه ثلاثون رجلًا، قيل لابن المسيب رواية عنه: فإن الله تعالى يقول: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ القَوَاعِدَ مِنَ البَيْتِ﴾ [البقرة: ١٢٧] قال: كان ذلك بعد (^٥).\n_________\n(^١) رواه الأزرقي في \"أخبار مكة\" ١/ ٥٤، ورواه الطبري في \"تفسيره\" ١/ ٥٩٧ - ٥٩٨ (٢٠٥٠)، وفي \"تاريخه\" ١/ ١٥٣ - ١٥٤.\n(^٢) رواه عنه الأزرقي في \"أخبار مكة\" ١/ ٥٦.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٥/ ٩٤ - ٩٥ (٩٠٩٧) كتاب: الحج، باب: بنيان الكعبة، والأزرقي في \"تاريخ مكة\" ١/ ٣٢، وعزاه السيوطي في \"الدر المنثور\" ١/ ٢٣٦ إلى عبد الرزاق والأزرقي والجندي.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٥/ ١٩٥ (٩٠٩٨) كتاب: الحج، باب: بنيان الكعبة، والأزرقي في \"أخبار مكة\" ١/ ٣١.\n(^٥) رواه الطبري ١/ ٥٩٧ (٢٠٥٢)، وابن أبي حاتم ١/ ٢٣٢ (١٢٣٦)، والحاكم في \"المستدرك\" ٢/ ٢٦٧ كتاب: التفسير، وابن عبد البر في \"التمهيد\" ١٠/ ٣٢ - ٣٣.","vol":"11","page":295},{"text":"وفي كتاب \"التيجان\": لما عتت قوم نوح وهدموا الكعبة، قال تعالى له: انتظر الآن هلاكهم إذا فار التنور. وقال ابن عبَّاس: كان إبراهيم يبني، وإسماعيل يحمل الحجارة على رقبته (^١). وعن السدي: أخذا المعاول لا يدريان أين البيت، فبعث الله ريحًا يقال لها: الخجوج لها جناحان ورأس، في صورة حية، فكنست لهما ما حول الكعبة، وعن أساس البيت الأول، واتبعاها بالمعاول يحفران حتى وضعا الأساس، فلمَّا بنت القواعد، وبلغا مكان الركن، قال: يا إسماعيل، اطلب لي حجرًا حسنًا أضعه هنا، قال: يا أبت إني لَغِبٌ، قال: عليَّ ذلك، وانطلق يطلب حجرًا، فجاء جبريل بالحجر الأسود من الهند،\nوكان ياقوتة بيضاء مثل الثغامة، وكان آدم هبط به من الجنة، ولما جاءه إسماعيلُ بحجر قال: يا أبتِ من جاء بهذا؟ قال: من هو أنشط منك (^٢).\nوقال عليٌّ: لمِّا أمر إبراهيم ببناء البيت خرج معه إسماعيل وهاجر، فلمَّا قدم رأى على رأسه في موضع البيت مثل الغمامة فيه مثل الرأس، فكلمه فقال: يا إبراهيم، ابن على ظلي، أو على قدري، ولا تزد ولا تنقص، فلمَّا بني خرج وخلف إسماعيل مع أمه، فقالت: يا إبراهيم، إلى من تكلنا؟ قال: إلى الله. قالت: انطلق؛ فإنه لا يضيعنا. قال: فعطش إسماعيل عطشًا شديدًا. قال: فصعدت هاجر الصفا فنظرت، فلم تر شيئًا، ثم أتت المروة فلم تر شيئًا، ثم رجعت إلى الصفا ففعلت ذلك سبعًا، فقالت لولدها: مُتْ حيث لا أراك، فناداها جبريل: من أنت؟ قالت: هاجر أمُّ ولد إبراهيم، قال: إلى من\n_________\n(^١) قطعة من حديث سيأتي برقم (٣٣٦٤) كتاب: أحاديث الأنبياء.\n(^٢) روه الطبري في \"تفسيره\" ١/ ٥٩٩ (٢٠٥٥)، وفي \"تاريخه\" ١/ ١٥٣.","vol":"11","page":296},{"text":"وكلكما؟ قالت: إلى الله. قال: وكلكما إلى كافٍ، ففحص الأرض بإصبعه؛ فنبعت زمزم، فجعلت تحبس الماء، فقال: دعيه، فإنها رواءٌ (^١).\nوقال ابن هشام في \"التيجان\": كان إبراهيم وإسماعيل يبنيان، وهاجر تسقي لهما الماء من زمزم، وتعجن لهما الطين وتعينهما، قال: وإن إبراهيم سار إلى القدس بإسماعيل وهاجر؛ ليسكنهما فيه، فإذا كان وقت الحج يحجون من بيت المقدس إلى البيت الذي بناه. فلمَّا نزل بالقدس أُريَ أن يذبح إسماعيل، فخرج به إلى الطور، وهاجر تقول: أحدٌ أحدٌ صمد لم يلد ولم يولد، رب ولدي كبدي اربط على قلبي بالصبر، فلمَّا فُديَ بالكبش، قال لها إبراهيم: كلي من كبده يهدئ روعك، فأول من أكل منه هاجر، ثم إبراهيم وإسماعيل. قال وهب: الذبيح إسماعيل، ثم ولد بعده إسحاق، على ما في القرآن العظيم، فلما كان وقت الحج حج إبراهيم من بيت المقدس، ومعه إسماعيل وهاجر، وأمر الله أن يؤذن في الناس بالحج، فأذن ثم صار إلى بابل. وذكر الواقدي، عن الزهري، عن عبيد الله بن عبد الله: أن إبراهيم نصب أنصاب الحرم، يريه جبريل، ثم جددها إسماعيل، ثم قصي، ثم سيدنا رسول الله - ﷺ - فبعث عام الفتح رجلًا من خزاعة فجددها، ثم عمر.\nوعن ابن عباس: أن جبريل أرى إبراهيم موضع أنصاب الحرم، فنصبها ثم جددها إسماعيل إلى آخره (^٢).\n_________\n(^١) رواه الطبري ١/ ٦٠٠ (٢٠٥٩)، والحاكم في \"المستدرك\" ٢/ ٥٥١ مختصرًا، كتاب: التاريخ، وقال: هذا حديث صحيح الإسناد ولم يخرجاه.\n(^٢) رواه الأزرقي في \"أخبار مكة\" ٢/ ١٢٧، والفاكهي في \"أخبار مكة\" ٢/ ٢٧٣ (١٥١٢).","vol":"11","page":297},{"text":"وروى الجندي من طريق ميمون بن مهران، عن ابن عباس رفعه: \"كان البيت قبل هبوط آدم ياقوتة من ياقوت الجنة، له بابان من زمرد أخضر: باب شرقي، وباب غربي، وفيه قناديل من الجنة، والبيت المعمور الذي في السماء يدخله كلَّ يوم سبعون ألف ملك، لا يعودون منه إلى يوم القيامة حذاء البيت الحرام، ولما أهبط آدم إلى موضع الكعبة، وهو مثل الفلك من شدة رعدته، وأنزل عليه الحجر الأسود يتلألأ كأنه لؤلؤة بيضاء، فأخذه آدم فضمه إليه استئناسًا به، ثم أخذ الله تعالى من بني آدم ميثاقهم، فجعله في الحجر ثم أنزل على آدم العصا، ثم قال: يا آدم، تخطَّ فتخطى، فإذا هو بأرض الهند، فمكث ما شاء الله، ثم استوحش إلى البيت، فقيل له: احجج يا آدم، فلمَّا قدم مكة تلقته الملائكة، فقالت: برَّ حِجَّك يا آدمُ، لقد حججنا هذا البيت قبلك بألفي عام، فقال: ما كنتم تقولون حوله؟ قالوا: سبحان الله، والحمد لله، ولا إله إلَّا الله، والله كبر. فكان آدم إذا طاف قالهنَّ وكان يطوفُ سبعة أسابيع بالليل، وخمسة أسابيع بالنهار، وقال: ربِّ اجعل لهذا البيت عُمَّارًا يعمرونه من ذريتي، فأوحى الله جلَّ وعز أني معمره نبيًّا من ذريتك اسمه إبراهيم، أقضي على يده عمارته، وأنيط له سقايته، وأريه مواقفه، وأعلمه مناسكه\" (^١).\nوفي \"الدلائل\" للبيهقي من حديث عبد الله بن عمرو مرفوعًا: \"بعث\nالله جبريل إلى آدم وحواء، فقال لهما: ابنيا لي بيتًا فخطه لهما جبريل، فجعل آدم يحفر وحواء تنقل، حتى أصابه الماء فنودي من تحت: حسبك يا آدم، فلمَّا بنيا أوحى الله إليه أن يطوف به، وقيل له: أنت أول الناس،\n_________\n(^١) أورده الديلمي في \"الفردوس\" ٣/ ٢٧٢ (٤٨١٥) مختصرًا، وكذا السيوطي في \"الدر المنثور\" ١/ ٢٤٥ مطولًا، وعزاه إلى الجندي والديلمي.","vol":"11","page":298},{"text":"وهذا أوَّل بيت\" (^١). ثم تناسخت القرون حتَّى حجه نوح، ثم تناسخت القرون حتى رفع إبراهيم القواعد منه.\nقال البيهقي: تفرد به ابن لهيعة هكذا مرفوعًا (^٢)، وقال أبو الطفيل:\nكانت الكعبة قبل أن تبنيها قريش برضم يابس ليس بمدر تنزوه العناق، وتوضع الكسوة على الجُدر، ثم تدلى، ثم إن سفينة للروم انكسرت بالشعبية، فأخذت قريش خشبها، وروميًّا -يقال له: باقوم- نجار، بأن يبنيها، ونقلوا الحجارة من أجياد (^٣).\nوعن عليٍّ: فلمَّا بناه إبراهيم مرَّ عليه الدهُر فانهدم، فبنته العمالقة، فمَّر عليه الدهرُ فانهدم، فبنته جرهم، فمرَّ عليه الدهرُ فانهدم، فبنته قريش، ورسول الله - ﷺ - يومئذٍ شابٌّ. صحح الحاكم أصل هذا الحديث (^٤).\nوقال ابن شهاب: لمَّا بلغ رسول الله - ﷺ - الحُلُمَ أجمرت امرأة الكعبة فطارت شرارة من مجمرتها في ثياب الكعبة فاحترقت فهدموها، فلمَّا اختلفوا في وضع الركن دخل رسول الله - ﷺ - هو غلام عليه وشاح نمرة، فحكَّموه، فأمر بثوبٍ .. الحديث. وفيه: فوضعه هو في مكانه،\n_________\n(^١) \"دلائل النبوة\" ٢/ ٤٥.\n(^٢) المصدر السابق.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٥/ ١٠٢ (٩١٠٦) كتاب: الحج، باب: بنيان الكعبة، وإسحاق بن راهويه في \"مسنده\" ٣/ ٩٩٣ (١٧٢٠)، والأزرقي في \"أخبار مكة\" ١/ ١٥٧ - ١٥٨، وابن خزيمة في \"صحيحه\" ٤/ ٣٣٧ (٣٠٢٢)، والضياء في المختارة ٨/ ٢٢٧ (٢٧٢)، وأورده الهيثمي في \"المجمع\" ٣/ ٢٨٩ وقال: رواه الطبراني في \"الكبير\" بطوله، وروى أحمد طرفًا منه، ورجالهما رجال\nالصحيح. اهـ.\n(^٤) \"المستدرك \" ١/ ٤٥٨.","vol":"11","page":299},{"text":"ثم طفق لا يزداد على السر إلا رضي حتى دعوه الأمين (^١). ولموسى بن عقبة: كان بنيانها قبل النبوة بخمس عشرة سنة (^٢)، وكذا روي عن مجاهد (^٣) وجماعات (^٤).\nوفي \"الطبقات\": كانت الجرف مظلةً على الكعبة، وكان السيلُ يدخلُ من أعلاها حتى يدخل البيت، فانصدع فخافوا أن ينهدم، وسرق منه حية وغزالٌ من ذهب كان عليه درٌّ وجوهر، فأقبلت سفينة فيها رومٌ رأسهم باقوم، وكان بانيًا، فخرج الوليد بن المغيرة في نفر فابتاعوا خشبها، وكلَّموا باقوم فقدم معهم (^٥).\nوفي كتاب الأزرقي: جعل إبراهيم طول بناء الكعبة في السماء تسعة أذرع، وطولها في الأرض ثلاثين ذراعًا، وعرضها في الأرض اثنين وعشرين ذراعًا، وكانت بغير سقف، ولمَّا بنتها قريش جعلوا طولها ثماني عشرة ذراعًا في السماء، ونقصوا من طولها في الأرض ستة أذرع وشبرًا تركوها في الحجر، ولما بناها ابن الزبير جعل طولها في السماء سبعًا وعشرين ذراعًا، فلم يغير الحجاج طولها حين هدمها، وهو إلى الآن (^٦).\nوذكر أهل السير أن قريشًا لمَّا ابتنت الكعبة وبلغت موضع الركن اختصمت في الركن: أي القبائل تلي رفعه؟ قالوا: تعالوا نحكِّم أوَّلَ\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٥/ ١٠٠ (٩١٠٤) كتاب: الحج، باب: بنيان الكعبة.\n(^٢) انظر \"البداية والنهاية\" لابن كثير ٢/ ٧٠٥.\n(^٣) رواه عبد الرزاق ٥/ ٩٨ (٩١٠٣).\n(^٤) انظر \"تاريخ الإسلام\" ١/ ٦٩، \"البداية والنهاية\" ٢/ ٧٠٥.\n(^٥) \"الطبقات الكبرى\" ١/ ١٤٥.\n(^٦) \"أخبار مكة\" ١/ ٢٨٨ - ٢٨٩.","vol":"11","page":300},{"text":"رجلٍ يطلع علينا، فطلع رسول الله - ﷺ - فحكموه وسموه الأمين، وكان في ذلك الوقت ابن خمس وثلاثين فيما ذكر ابن إسحاق. فأمر بالركن فوضع في ثوب، ثم أمر سيد كل قبيلة فأعطاه ناحية من الثوب، ثم ارتقى هو فرفعوا إليه الركن فوضعه - ﵇ - بيده، فعجبت قريش من سداد رأيه، وكان الذي أشار بتحكيم أول رجل يطلع عليهم أبو أمية بن المغيرة والد أمِّ سلمة أمِّ المؤمنين، وكان عامئذٍ أسنَّ قريش كلها (^١).\nوقد روي أن هارون الرشيد ذكر لمالك بن أنس أنه يريد هدم ما بناه الحجاج من الكعبة، وأن يرده إلى بناءِ ابن الزبير، فقال له: ناشدتك الله يا أمير المؤمنين أن (لا) (^٢) تجعل هذا البيت ملعبة للملوك لا يشاء أحدٌ منهم إلَّا نقض البيت وبناه، فتذهب هيبته من صدور الناس (^٣).\nالحديث الثاني: حديث عائشة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ لَهَا: \"أَلمْ تَرَيْ أَنَّ قَوْمَكِ لَمَّا بَنَوُا الكَعْبَةَ اقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ؟ \". فَقُلْتُ: يَا رَسُولَ اللهِ، ألَا تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ؛ قَالَ: \"لَوْلَا حِدْثَانُ قَوْمِكِ بِالكُفْرِ لَفَعَلتُ\". فَقَالَ عَبْدُ اللهِ: لَئنْ كَانَتْ عَائِشَةُ: سَمِعَتْ هذا مِنْ رَسُولِ الله - ﷺ - مَا أُرى رَسُولَ اللهِ - ﷺ - تَرَكَ استِلَامَ الرُّكْنَيْنِ اللَّذَيْنِ يَلِيَانِ الحِجْرَ، إِلَّا أَنَّ البَيْتَ لَمْ يُتمَّمْ عَلَى قَوَاعِدِ إِبرَاهِيمَ.\nهذا الحديث ذكره كذلك في التفسير (^٤)، واختلف في إسناده كما\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٥/ ٣١٣ - ٣٢١ (٩٧١٨) كتاب: المغازي، باب: ما جاء في حفر زمزم وقد دخل في الحج أو ما ذكر من عبد المطلب، وانظر: \"سيرة النبي\" لابن هشام ٢٠٩/ ١ - ٢١٤، و\"تاريخ الطبري\" ١/ ٥٢٦.\n(^٢) ليست في الأصل، وإنما هي زيادة ليستقيم المعنى.\n(^٣) انظر: \"التمهيد\" ١٠/ ٤٩ - ٥٠، و\"تفسير القرآن العظيم\" لابن كثير ٢/ ٩٢.\n(^٤) سيأتي برقم (٤٤٨٤) باب: قوله تعالى: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ القَوَاعِدَ …﴾.","vol":"11","page":301},{"text":"قال ابن الحذاء فقال بعضهم: عن سالم، عن عائشة، وقال بعضهم: عبد الله بن أبي بكر. ورواه ابن وهب، عن مخرمة، عن أبيه، عن نافع: سمعت عبيد الله بن أبي بكر يحدث ابن عمر، عن عائشة، والصحيح رواية مالك، عن محمد يعني المذكور هنا وهناك.\nومعنى (\"اقتصروا\"): لم يستوعبوا. يعني: قريشًا حين بنوا البيت الذي كان لها، وهذا البناء شهده رسول الله - ﷺ - كما سلف، ووضعت قريش الحجر الأسود في حائطه بحكم رسول الله - ﷺ - بينهم بذلك البنيان الذي اقتصرت فيه قريش على بعض القواعد وتركت شيئًا منها خارجًا عن بنيانها، وسبب ذلك قصر النفقة الحلال بهم كما ستعلمه بعد.\nوقوله: (\"لولا حدثان قومك بالكفر لفعلت\"): يريد أنهم لقرب عهدهم بالجاهلية فربما أنكرت نفوسهم خراب الكعبة، ونفرت قلوبهم، فيوسوس لهم الشيطان ما يقيض شيئًا في دينهم، وهو كان يريد ائتلافهم وتثبيتهم على الإسلام، وقد بَوَّب عليه البخاري باب: من ترك بعض الاختيار مخافة أن يقصر فهم بعض الناس فيقعوا في أشد منه (^١)، فرأى ترك ذلك، وأمر باستيعاب البيت بالطواف؛ لقربه إلى سلامة أحوال الناس، وإصلاح أديانهم؛ لأنَّ استيعاب بنيانه ليس من الفروض، ولا من أركان الشريعة التي لا تقام إلَّا به، وهو ممكن مع بقائه على حالته. ومن طاف ببعض البيت لم يجزئه عند مالك والشافعيِّ (^٢).\n_________\n(^١) سلف برقم (١٢٦) كتاب: العلم.\n(^٢) \"المنتقى\" ٢/ ٢٨٣، \"الاستذكار\" ١٢/ ١١٨، \"عيون المجالس\" ٢/ ٨١١، \"البيان\" ٤/ ٢٨٠، \"روضة الطالبين\" ٣/ ٨١، \"مختصر خلافيات البيهقي\" ٣/ ١٩٥.","vol":"11","page":302},{"text":"وقال أبو حنيفة: إن كان بمكة أعاد طوافه (^١). وقال ابن بطال عنه: قضى ما بقي عليه، وإن تباعد ورجع إلى بلده جبره بالدم (^٢). وأجزأه إذا طاف بالحجر طوافًا واحدًا، دليلنا: قوله تعالى: ﴿وَلْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩] وهذا يقتضي الطواف بجميعه ومن طاف بالحجر فإنما يطوف بالبعض.\nوقول ابن عمر: (لئن كانت عائشة سمعت هذا من رسول الله - ﷺ - يريد إن كان عبد الله بن محمد بن أبي بكر سلم من السهو في نقله عن عائشة وكانت عائشة سمعته من رسول الله - ﷺ - ما أرى رسول الله - ﷺ - ترك ذلك ..) إلى آخره، فأخبر ابن عمر أنه - ﵇ - ترك استلامها، ومقتضاه: أنه قصد تركهما، وإلَّا فلا يسمى تاركًا في عرف الاستعمال من أراد شيئًا فمنعه منه مانع فكأن ابن عمر علم ترك رسول الله - ﷺ - ولم يعلم علته، فلمَّا أخبره عبد الله بن محمد بخبر عائشة هذا عرف علَّة ذلك، وهو كونهما ليسا على القواعد، بل أخرج منه بعض الحجر، فلم يبلغ به ركن البيت الذي في تلك الجهة، فالركنان اللذان اليوم من جهة الحجر لا يستلمان كما لا يستلم سائر الجدر؛ لأنه حكم يختصُّ بالأركان، وسيأتي عن عروة ومعاوية استلام الكل، وأنه ليس من البيت شيءٌ مهجورًا (^٣).\nوعن ابن الزبير أيضًا (^٤)، وذكر ذلك عن جابر، وابن عباس،\n_________\n(^١) انظر: \"بدائع الصنائع\" ٢/ ١٣٢، \"الهداية\" ١/ ١٥٢، \"حاشية ابن عابدين\" ٢/ ٥٢٢.\n(^٢) \"شرح ابن بطال\" ٤/ ٢٦٥.\n(^٣) سيأتي برقم (١٦٠٨) باب: من لم يستلم إلا الركنين اليمانيين.\n(^٤) سيأتي معلقًا برقم (١٦٠٨)، ورواه عبد الرزاق في \"المصنف\" ٥/ ٤٦ (٨٩٤٧) كتاب: الحج، باب: الاستلام في غير طواف، وهل يستلم غير متوضئ؟، وابن أبي شيبة في \"المصنف\" ٣/ ٣٤٨ (١٤٩٩١) كتاب الحج، فيما يستلم من الأركان.","vol":"11","page":303},{"text":"والحسن، والحسين.\nوقال أبو حنيفة: لا يستلم إلا الركن الأسود خاصة ولا يستلم اليماني؛ لأنه ليس بسنة فإن استلمه فلا بأس، دليلنا ما في الكتاب. وسيأتي (^١) ذكر استلام الأركان في موضعه إن شاء الله تعالى.\nالحديث الثالث:\nحديثها أيضًا: سَأَلْتُ رسول الله - ﷺ - عَنِ الجَدْرِ أَمِنَ البَيْتِ هُو؟ قَالَ: \"نَعَمْ\". قُمتُ: فَمَا لَهُمْ لَمْ يُدْخِلُوهُ فِي البَيْتِ؟ قَالَ: \"إِنَّ قَوْمَكِ قَصَّرَتْ بِهِمُ النفَقَةُ\". قُلْتُ: فَمَا شَأْنُ بَابِهِ مُرْتَفِعَا؟ قَالَ: \"فَعَلَ ذَلِكِ قَوْمُكِ لِيُدْخِلُوا مَنْ شَاءُوا، وَيَمْنَعُوا مَنْ شَاءُوا، وَلَوْلَا أَنَّ قَوْمَكِ حَدِيث عَهْدُهُمْ بالجَاهِلِيَّةِ فَأَخَافُ أَنْ تُنْكِرَ قُلُوبُهُمْ، أَنْ أُدْخِلَ الجَدْرَ فِي البَيْتِ، وَأَنْ ألصِقَ بَابَهُ بِالأَرْضِ\".\nوقد سلف ما فيه قبله، والجدر: الجدار، وأرادت الحجر: بكسر الحاءِ. قال الخطابي: وضبطه بفتح الدال في البخاري، والذي ذكر أهل اللغة سكونها، وكذا في بعض روايات البخاري، وكذا قال الجوهري: الجدر والجدار: الحائط (^٢).\nوقال ابن فارس: الجدار: الحائط، والجدر أصل الحائط والجدرة: حيٌّ من الأزد بنوا جدار الكعبة (^٣).\nوقولها: (فما شأن بابه مرتفعًا) .. إلى آخره، وروى عبد الرزاق، عن ابن جريج، قال: سمعت الوليد بن عطاء يحدث عن الحارث، عن ابن\n_________\n(^١) انظر: \"الهداية\" ١/ ١٥٢، \"البناية\" ٤/ ٧٨.\n(^٢) \"الصحاح\" ٢/ ٦٠٩.\n(^٣) \"مجمل اللغة\" ١/ ١٧٨.","vol":"11","page":304},{"text":"عبد الله بن ربيعة، عن عائشة: أنه - ﵇ - قال لها: \"وهل تدرين لم كان قومك رفعوا بابها؟ \" قالت: لا. قال: \"تعززًا؛ لئلَّا يدخلها إلَّا من أرادوا، وكان الرجل إذا كرهو اأن يدخلها يدعوه حتى يرتقي، حتى إذا كاد أن يدخلها دفعوه فسقط\" (^١).\nوفيه: أن الناس غير محجوبين عن البيت، متى شاءوا دخلوه، ولكنه تركه على ما كان وسلم مفتاحه لبني عبد الدار، وقال: \"خذوها خالدة تالدة\" (^٢)، فأمَّا ما يأخذه حُجَّابه من جُعْلٍ على فتح بابه ورؤية الحجر الذي قام عليه إبراهيم ونحوه، فليس بسائغ، وإنما أجرهم في تحصينه وتجميره، وتطييبه، وقد روي في قوله تعالى: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ﴾ [الأنفال: ٤١] أنه للكعبة (^٣) والجمهور أنه ذكر للتبرك.\nالحديث الرابع: حديثها أيضًا، أن النبي - ﷺ - قال لها: \"لولا حداثة قومك بالكفر لنقضت البيت ثم لبنيته على أساس إبراهيم، فإن قريشًا استقصرت بناءه وجعلت له خلفا\" وقال أبو معاوية: ثنا هشام: خلفًا يعني: بابًا.\n_________\n(^١) \"المصنف\" ٥/ ١٢٧ - ١٢٨ (٩١٥٠) في الحج، باب: الحجر وبعضه من الكعبة.\n(^٢) رواه الطبراني ١١/ ١٢٠ (١١٢٣٤)، وفي \"الأوسط\" ١/ ١٥٥ - ١٥٦ (٤٨٨)، وابن عدي في \"الكامل\" ٥/ ٢٢٤، وذكره الهيثمي في \"المجمع\" ٣/ ٢٨٥ وقال: رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه: عبد الله بن المؤمل، وثقه ابن حبان، وقال: يخطئ، ووثقه ابن معين في راوية، وضعفه جماعة، وقال السخاوي في \"كشف الخفاء\" ص ٣٧٤ (١١٩٧): رواه الطبراني في \"الكبير\" و\"الأوسط\" عن ابن عباس - ﵄- رفعه بسند فيه: عبد الله بن المؤمل، وثقه ابن معين في رواية، وابن حبان وقال: يخطئ وضعفه آخرون اهـ.\n(^٣) رواه الطبراني في \"تفسيره\" ٦/ ٢٥٠ (١٦١١٦، ١٦١١٧) وابن أبي حاتم ٥/ ١٧٠٣ (٩٠٨٦) عن أبي العالية.","vol":"11","page":305},{"text":"الحديث الخامس: حديثها أيضًا، أن رسول الله - ﷺ - قال لها: \"يا عائشة، لولا أن قومك حديث عهد بجاهلية لأمرت بالبيت فهدم وأدخلت فيه ما أخرج منه .. \" الحديث بطوله.\nتعليق أبي معاوية أسنده مسلم عن يحيى بن يحيى، عن أبي معاوية (^١). والحديث الثاني: هو من رواية جرير بن حازم، ثنا يزيد بن رومان، عن عروة، عنها. أخرجه الإسماعيلي من حديث أحمد بن الأزهر، ثنا وهب بن جرير، ثنا أبي قال: سمعت يزيد بن رومان يحدث عن عبد الله بن الزبير، عن عائشة، فذكره، ثم قال: كان يزيد بن رومان رواه عن عبد الله وعروة ابني الزبير إن كان ابن الأزهر حفظه.\nقال ابن التين: ولم يضبط \"أساس\" بفتح الهمزة، ولا بكسرها، ويحتمل أن يكون بفتحها، ويكون واحدًا، وهو أصل البناء كما قاله ابن فارس (^٢)، وعن صاحب \"الصحاح \": أنه جمع أس (^٣). ويحتمل أن يكون بكسرها، وهو جمع إس، عن صاحب \"الصحاح\".\nوقال ابن بطال: الجدر: واحد الجدور وهي الحواجز التي بين السواقي التي تمسك الماء (^٤).\nوقوله: \"بابًا\"، يريد أي: من خلفه، يدخل الناس من وجهه، ويخرجون من خلفه، وخلفًا، بإسكان اللام. \"وجعلت له\" بضم التاء.\nوقال ابن التين: في كتاب أبي الحسن بفتح اللام وسكون التاء عطفًا\n_________\n(^١) \"صحيح مسلم\" (١٢٣٣) كتاب: الحج، باب: نقض الكعبة وبنائها.\n(^٢) \"مجمل اللغة\" ١/ ٧٩.\n(^٣) \"الصحاح\" ٣/ ٩٠٣.\n(^٤) \"شرج ابن بطال\" ٤/ ٢٦٧.","vol":"11","page":306},{"text":"على فعل قريش، وليس ببين، والصحيح: سكونها مع ضم التاء، على أنه فعل رسول الله - ﷺ -، معطوفا على \"لبنيت\".\nوقول عروة: (حجارة كأسنمة الإبل). قد أسلفنا عن قتادة أن قواعده من حراء.\nوقوله: (قال جرير: فحزرت من الحجر ستة أذرع أو نحوها). قد اختلفت الروايات فيه، وسيأتي إن شاء الله ما فيه.\nوفيه: أن الحجر من البيت، وإذا كان كذلك فإدخاله واجب في الطواف. وقد اختلف العلماء فيمنْ سلك في الحجر في طوافه، فكان عطاء ومالك والشافعي وأحمد وأبو ثور يقولون: يبني على ما طاف قبل أنْ يسلك فيه، ولا يعتد بما طاف في الحجر (^١). وفصَّل أبو حنيفة كما سلف (^٢).\nواحتج المهلب وأخوه له فقالا: إنما عليه أن يطوف بما بُني من البيت؛ لأنَّ الحكم للبنيان لا للبقعة؛ لقوله تعالى: ﴿وَلْيَطَّوَّفُوا﴾ الآية [الحج: ٢٩] فأشار إلى البناء، والبقعة دون البناء لا تسمى بيتًا. والشارع إنما طاف بالبيت ولم يكن على الحجر علامة، وإنما علمها عمر إرادة استكمال البيت، ذكره عبيد الله بن أبي يزيد (^٣) وعمرو بن دينار في باب: بنيان الكعبة في آخر مناقب الصحابة (^٤)، كما ستعلمه.\n_________\n(^١) انظر: \"المنتقى\" ٢/ ٢٨٣، \"الاستذكار\" ١٢/ ١١٨، \"عيون المجالس\" ٢/ ٨١١، \"البيان\" ٤/ ٢٨٠، \"روض الطالبين\" ٣/ ٨١، ١٩٥، \"مختصر خلافيات البيهقي\" ٣/ ١٩٥، \"المغني\" ٥/ ٢٢٩.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ١٣٢، \"الهداية\" ١/ ١٥٢، \"حاشية ابن عابدين\" ٢/ ٥٢٢.\n(^٣) في الأصل: عبد الله بن أبي زيد، والصواب ما أثبتناه.\n(^٤) سيأتي برقم (٣٨٣٠).","vol":"11","page":307},{"text":"قالا: ولم يكن حول البيت حائط إنما كانوا يصلّون حول البيت حتى كان عمر، فبنى حوله حائطًا جدره قصير، فبناه ابن الزبير؛ ولذلك كان الطواف قبل تحجير عمر حول البيت الذي قصرته قريش عن القواعد، كما قال تعالى: ﴿وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ﴾ [البقرة: ١٢٥] والطواف فرضه البيت المبني، ولو كان ذراعًا منه، وقد حج الناس من زمن الشارع إلى زمن عمر فلم يأمر أحدًا بالرجوع من بلده إلى استكمال البيت. وقد قال مالك: من حلف أن لا يدخل دار فلان فهدمت فدخلها أنه لا يحنث. فهذا دال أنَّ الدار والبيت إنما يختص بالبنيان لا بالبقعة.\nقال المهلب: ومعنى ما سلف أنه لم يكن حول البيت حائط أي حائط يحجز الحجر من سائر المسجد، حتى حجزه عمر بالبنيان، ولم يبنه على الجدر الذي كان علامة للناس، بل زاد ووسع قطعًا للشك أنَّ الجدر على آخر قواعد إبراهيم، فلمَّا لم يكن عند عمر أن ذلك الجدر هو آخر قواعد إبراهيم التي رفعها إبراهيم وإسماعيل على يقين ونقلٍ كافة، مع معرفته أن قريشًا كانت قد هدمت البيت وبنته على غير القواعد، خشي أن يكون الجدر من بنيان قريش القديم، فزاد في الفسحة استبراءً للشك، ووسع الحجر حتى صار الجدر في داخل الحجر.\nوقد بان هذا في حديث جرير، وهو قوله: (فحزرت من الحجر ستة أذرع أو نحوها)، والحائط الذي بناه عمر حول الحجر ليس بحائط مرتفع، هو من ناحية الحجر نحو ذراعين، ومن الجرف خارجه نحو أربعة أذرع إلى صدر الواقف من خارجه، ولم يكن الجدر الذي ظهر من الأساس مرتفعًا، إنما كان علامة كالنجم والهدف لا بنيانا. والحجة لمالك ومنْ تبعه كما سلف، وإخبار الشارع أن البيت قصر به","vol":"11","page":308},{"text":"عن القواعد ولم يتم عليها لمن طاف في الحجر جعل طائفًا ببعضه؛ لأن البيت يضم ما خط آدم، وبناه إبراهيم. وقد قال عمر وابنه عبد الله: لولا أن الحجر من البيت ما طفت به. وقال ابن عباس: الحجر من البيت، قال تعالى: ﴿وَلْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩] ورأيت رسول الله - ﷺ - طاف من وراء الحجر (^١). يدل على أنه إجماع.\nومن لم يستوف الطواف بالبيت وجب أن لا يجزئه كما لو فتح بابًا في البيت فطاف وخرج منه (^٢).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٥/ ١٢٧ (٤١٤٩) كتاب: الحج، باب: الحجر وبعضه من الكعبة، وابن خزيمة ٤/ ٢٢٢ - ٢٢٣ (٢٧٤٠) كتاب.: المناسك، باب: الطواف من وراء الحجر، والطبراني ١١/ ٤٤ (١٠٩٨٨)، والبيهقي في \"السنن الكبرى\" ٥/ ٩٠ كتاب: الحج، باب: موضع الطواف، وفي \"معرفة السنن والآثار\" ٧/ ٢٣٨ (٩٩١٨) كتاب: المناسك، كمال الطواف وموضعه.\n(^٢) ورد في هامش الأصل: ثم بلغ في السابع بعد العشرين، كتبه مؤلفه غفر الله له.","vol":"11","page":309},{"text":"<span data-type='title' id=toc-1239>٤٣ - باب فَضْلِ الحَرَمِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ البَلْدَةِ الَّذِي حَرَّمَهَا﴾ [النمل: ٩١]، وَقَوْلِهِ: ﴿أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا﴾ الآية [القصص: ٥٧].\n\n١٥٨٧ - حَدَّثَنَا عَلِيُّ بْن عَبْدِ اللهِ، حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الَحمِيدِ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - يَوْمَ فَتحِ مَكَّةَ: \"إِنَّ هذا البَلَدَ حَرَّمَهُ اللهُ، لَا يُعْضَدُ شَوْكُهُ، وَلَا يُنَفَّرُ صَيْدُهُ، وَلَا يُلْتَقِطُ لُقَطَتَهُ إِلا مَنْ عَرَّفَهَا\". [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح: ٣/ ٤٤٩]\nثم ذكر فيه حديث ابن عباس قَالَ: قَالَ رَسُولُ الله - ﷺ - يَوْمَ فَتْح مَكَّةَ: \"إِنَّ هذا البَلَدَ حَرَّمَهُ اللهُ، لَا يُعْضَدُ شَوْكُهُ، وَلَا يُنَفَّرُ صَيْدُهُ، وَلَا يُلْتَقِط لُقَطَتَهُ إِلَّا مَنْ عَرَّفَهَا\".\nأما الآية الأولى فقال الزجاج: قرئ ﴿الَّتِى﴾ وهي قليلة و﴿الَّذِى﴾ في موضع نصب من صفة ورَلمحث هَد، ﴿وَالَّتِي﴾ في موضع خفض من نعت البلدة.\nوقال ابن التين: وقع في رواية أبي الحسن ﴿الَّتِى﴾ (^١) وقال: ﴿الَّذِى﴾ قرأنا في السبعة.\nوروي أنَّ ابن عباس قرأها كذلك، وذلك غير بعيد جعله نعتا للبلدة.\nوأمَّا الآية الثانية فكانوا آمنين قبل الإسلام، فلو أسلموا لكان أوكد، قال قتادة: وكان أهل الحرم آمنين يخرج أحدهم فإذا عرض له قال: أنا\n_________\n(^١) انظر: \"مختصر شواذ القرآن\" ص ١٦٢.","vol":"11","page":310},{"text":"من أهل الحرم فيترك، وغيرهم يُقتل ويُسلب (^١).\nوقال الفراء: قال بعض قريش: يا محمد، ما منعنا أنْ نؤمن بك ونصدقك إلا أنَّ العرب على ديننا فنخاف أن نصطلم (^٢) إذا آمنا بك. فأنزل الله هذِه الآية. يعني: ألم نسكنهم حرمًا آمنا لا يخاف من دخله أن يقام عليه حدّ ولا قصاص، فكيف يخافون أن تستحل العرب قتالهم فيه؟! (^٣).\nوقوله: ﴿يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ﴾، ذكرت ﴿يُجْبَىَ﴾ وإنْ كانت الثمرات مؤنثة، لأنك فرقت بينهما بالنية.\nقال الشاعر:\nإنَّ الذي غره منكن واحدة … بعدي وبعدك في الدنيا لمغرور\nقال ابن عباس: ﴿يُجْبَى إِلَيْهِ﴾ ثمرات الأرضين (^٤).\nوقد قيل: إنَّ البلدة اسم خاص بمكة، ولها أسماء كثيرة، ذكرتها في \"لغات المنهاج\" نحو الأربعين، فلتراجع منه.\nوفيه: التصريح بتحريم الله -﷿- مكة والحرم، وتخصيصها بذلك من بين البلاد. وقد اعترض قوم من أهل البدع وقالوا: قد قتل خلق بالحرم والبيت من الأفاضل كعبد الله بن الزبير ومن جرى مجراه، ولا تعلق لهم بذلك؛ لأنه خرج مخرج الخبر، والمراد به الأمر بأمان من دخل البيت، وأن لا يقتل، ولم يرد الإخبار بأن كل داخل إليه آمن، وعلى مثل هذا\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٨٩ - ٩٠ (٢٧٥٣٥).\n(^٢) الاصطلام: الاستئصال، واصطُلم القوم: أبيدوا من أصلهم، انظر: \"لسان العرب\" ٤/ ٢٤٨٩.\n(^٣) \"معاني القرآن\" للفراء ٢/ ٣٠٨.\n(^٤) رواه الطبري ١٠/ ٩٠ (٢٧٥٣٧).","vol":"11","page":311},{"text":"خرج قوله - ﵇ -\"من ألقى سلاحه فهو آمن، ومن دخل الكعبة أو دار أبي سفيان فهو آمن\" (^١) فإنما قصد الأمر بأمان من ألقى سلاحه ودخل في ذلك، ولم يرد بذلك الخبر، ومثل قوله تعالى: ﴿وَالمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨] يعني بذلك الأمر لهن بالتربص دون الخبر عن تربص كل مطلقة؛ لأنها قد تعصي الله ولا تتربص، فلذلك قال: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧] أي أمنوا من دخله، فهو داخل على صفة من يجب أنْ يؤمن، فمن لم يفعل ذلك عصى وخالف، ومتى جعلنا هذا القول أمرًا بطل تمويههم.\nقال القاضي أبو بكر بن الطيب: وقد يجوز أن يكون أراد تعالى كان آمنا يوم الفتح، وقت قوله: \"من ألقى سلاحه فهو آمن .. \" إلى آخره فلا يناقض عدم الأمن في غير ذلك الوقت وجوده فيه، فيكون الأمن في بعض الأوقات دون جميعها، وسيأتي في باب: لا يحل القتال بمكة (^٢)، زيادة في هذا المعنى.\nوأما حديث الباب فذكره في اللقطة معلقًا فقال: وقال طاوس عن ابن عباس عن النبي - ﷺ -: \"لا يلتقط لقطتها إلا من عرفها\" (^٣) وقد أسنده هنا كما تراه وسيأتي حكمه -إن شاء الله- وفي الحج أيضًا.\n_________\n(^١) رواه مسلم (١٧٨٠) كتاب: الجهاد والسير، باب: فتح مكة.\n(^٢) انظر ما سيأتي برقم (١٨٣٤).\n(^٣) سيأتي قبل حديث (٢٤٢٣) باب: كيف تعرف لقطة أهل مكة.","vol":"11","page":312},{"text":"<span data-type='title' id=toc-1240>٤٤ - باب تَوْرِيد دُورِ مَكَّةَ وَبَيْعِهَا وَشِرَائِهَا</span>\nوَأَنَّ النَّاسَ فِي مَسْجِدِ الحَرَامِ سَوَاءٌ خَاصَّةً لِقَوْلِهِ تَعَالَى: ﴿إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللهِ وَالمَسْجِدِ الحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً العَاكِفُ فِيهِ وَالبَادِ﴾ الآية [الحج: ٢٥].\nالبَادِي: الطَّارِي، مَعْكُوفًا: مَحْبُوسًا.\n\n١٥٨٨ - حَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ ﵄ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، أَيْنَ تَنْزِلُ فِي دَارِكَ بِمَكَّةَ؟ فَقَالَ: \"وَهَلْ تَرَكَ عَقِيلٌ مِنْ رِبَاعٍ أَوْ دُورٍ؟ \". وَكَانَ عَقِيلٌ وَرِثَ أَبَا طَالِبٍ هُوَ وَطَالِبٌ، وَلَمْ يَرِثْهُ جَعْفَرٌ وَلَا عَلِيٌّ ﵄ شَيْئًا؛ لأَنَّهُمَا كَانَا مُسْلِمَيْنِ، وَكَانَ عَقِيلٌ وَطَالِبٌ كَافِرَيْنِ، فَكَانَ عُمَرُ بْنُ الخَطَّابِ - ﵁ - يَقُولُ: لَا يَرِثُ المُؤْمِنُ الكَافِرَ. قَالَ ابْنُ شِهَابٍ: وَكَانُوا يَتَأَوَّلُونَ قَوْلَ اللهِ تَعَالَى ﴿إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ [الأنفال: ٧٢] الآيَةَ. [٣٠٥٨، ٤٢٨٢، ٦٧٦٤ - مسلم: ١٣٥١ - فتح: ٣/ ٤٥٠]\nثم ذكر حديث ابن شهاب، عَنْ عَلِيٍّ بْنِ حُسَيْنِ، عَنْ عَمْرٍو بْنِ عُثْمَانَ، عَنْ أُسَامَةَ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، أَيْنَ تَنْزِلُ في دَارِكَ بِمَكَّةَ؟ فَقَالَ: \"وَهَلْ تَرَكَ لنا عَقِيل مِنْ رِبَاعٍ\" .. الحديث.\nأما الآية: فخبر ﴿إِنَّ﴾ محذوف، المعنى: هلكوا، أي: وعن المسجد الحرام، واختلف في العاكف والبادي، فقال مجاهد: العاكف: النازل، والبادي: الجائي (^١).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٩/ ١٢٩ (٢٥٠١٢ - ٢٥٠١٣).","vol":"11","page":313},{"text":"وقال الحسن وعطاء: العاكف: من كان من أهل مكة، والبادي: من كان بغيرها (^١). قال مجاهد: أي هما في تعظيمها وحرمتها سواء (^٢).\nوقال عطاء: ليس أحد أحق به من الآخر، ونحوه عن ابن عباس، وقيل: هما في إقامة المناسك سواء، وقيل: لا فضل لأحد على الآخر، وتأوله عمر بن عبد العزيز على أن بيوت مكة لا تكرى (^٣)، وروي عن عمر أنه كان ينهى أن تغلق دور مكة في زمن الحج، وأن الناس كانوا ينزلون فيها وحيث وجدوه فارغًا (^٤). وقيل: إنَّ المراد بالآية المسجد الحرام خاصة دون الدور؛ لأنهم كانوا يمنعون منه، ويدّعون أنهم أربابه.\nوأما حديث أسامة فأخرجه مسلم أيضًا إلى قوله: وكان طالب وعقيل كافرين (^٥)، والباقي بما زاده البخاري عليه، وفي موضع آخر \"لا يرث المسلم الكافر ولا الكافر المسلم\" (^٦) وفي رواية لمسلم: وذلك في حجته حين دنوا من مكة، وفي لفظ آخر له: وذلك زمن الفتح (^٧).\nوقال البخاري: لم يقل يونس: حجته، ولا زمن الفتح. وهو ما ساقه في الكتاب من طريقه.\n_________\n(^١) \"تفسير الطبري\" ٩/ ١٢٩ (٢٥٠١٤).\n(^٢) السابق.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٥/ ١٤٧ (٩٢١٢) كتاب: الحج، باب: الكراء في الحرم.\n(^٤) \"مصنف عبد الرزاق \" ٥/ ١٤٦ (٩٢١٠).\n(^٥) \"صحيح مسلم\" (١٣٥١) كتاب: الحج، باب: النزول بمكة للحاج.\n(^٦) سيأتي برقم (٦٧٦٤) كتاب: الفرائض، باب: لا يرث المسلم الكافر.\n(^٧) \"صحيح مسلم\" (١٣٥١).","vol":"11","page":314},{"text":"وقال الطرقي: رواية الأكثرين من أصحاب الزهري: زمن الفتح،\nويحتمل كما قال القرطبي: تكرر السؤال والجواب (^١)، وفيه بُعد.\nوقد ترجم البخاري أيضًا، وأخرجه مع البخاري مسلم وأبو داود والنسائي وابن ماجه (^٢).\n_________\n(^١) \"المفهم\" ٣/ ٤٦٦.\n(^٢) \"صحيح مسلم\" (١٣٥١) كتاب: الحج، باب: النزول بمكة للحاج، \"سنن أبي داود\" (٢٩٠٩) كتاب: الفرائض، باب: هل يرث المسلم الكافر؟، \"السنن الكبرى\" للنسائي ٢/ ٤٨٠ (٤٢٥٥) كتاب: الحج، باب: دور مكة، \"سنن ابن ماجه\" (٢٧٣٠) كتاب: الفرائض، باب: ميراث أهل الإسلام من أهل الشرك.","vol":"11","page":315},{"text":"<span data-type='title' id=toc-1241>٤٥ - باب نُزُولِ النَّبِيِّ - ﷺ - مَكَّةَ</span>\n١٥٨٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - حِينَ أَرَادَ قُدُومَ مَكَّةَ: \"مَنْزِلُنَا غَدًا -إِنْ شَاءَ اللهُ- بِخَيْفِ بَنِي كِنَانَةَ حَيْثُ تَقَاسَمُوا عَلَى الكُفْرِ\". [١٥٩٠، ٣٨٨٢، ٤٢٨٤، ٤٢٨٥، ٧٤٧٩ - مسلم: ١٣١٤ - فتح: ٣/ ٤٥٢]\n\n١٥٩٠ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا الوَلِيدُ، حَدَّثَنَا الأَوْزَاعِيُّ، قَالَ: حَدَّثَنِي الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - مِنَ الغَدِ يَوْمَ النَّحْرِ وَهُوَ بِمِنًى: \"نَحْنُ نَازِلُونَ غَدًا بِخَيْفِ بَنِي كِنَانَةَ حَيْثُ تَقَاسَمُوا عَلَى الكُفْرِ\". يَعْنِي: ذَلِكَ المُحَصَّبَ، وَذَلِكَ أَنَّ قُرَيْشًا وَكِنَانَةَ تَحَالَفَتْ عَلَى بَنِى هَاشِمٍ وَبَنِي عَبْدِ المُطَّلِبِ -أَوْ بَنِي المُطَّلِبِ- أَنْ لَا يُنَاكِحُوهُمْ، وَلَا يُبَايِعُوهُمْ حَتَّى يُسْلِمُوا إِلَيْهِمُ النَّبِيَّ - ﷺ -.\nوَقَالَ سَلَامَةُ عَنْ عُقَيْلٍ وَيَحْيَى بْنُ الضَّحَّاكِ، عَنِ الأَوْزَاعِيِّ: أَخْبَرَنِي ابْنُ شِهَابٍ. وَقَالَا: بَنِي هَاشِمٍ وَبَنِي المُطَّلِبِ.\nقَالَ أَبُو عَبْدِ اللهِ: بَنِي المُطَّلِبِ أَشْبَهُ. [انظر: ١٥٨٩ - مسلم: ١٣١٤ - فتح: ٣/ ٤٥٣]\nثم ساق من حديث الزهري، عن أبي سلمة، عن أبي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ الله - ﷺ - حِينَ أرَادَ قُدُومَ مَكَّةَ: \"مَنْزِلُنَا غَدًا -إِنْ شَاءَ اللهُ- بِخَيْفِ بَنِي كِنَانَةَ حَيْثُ تَقَاسَمُوا عَلَى الكُفْرِ\". وبه قال (^١) قال: النبي - ﷺ - من الغد يوم النحر وهو بمنى: \"نحن نازلون غدًا بخيف بني كنانة حيث تقاسموا على الكفر\". يعني بذلك: المحصَّب، وذلك أن قريشًا وكنانة تحالفت على بني هاشم وبني عبد المطلب أو بني المطلب .. الحديث. وقال سلامة: عن عقيل ويحيى بن الضحاك، عن الأوزاعي، أخبرني ابن\n_________\n(^١) فوقها في الأصل: يعني: زيد السند من الزهري لا من أوله.","vol":"11","page":316},{"text":"شهاب، وقالا: بني هاشم وبني المطلب.\nقال أبو عبد الله: بني المطلب أشبه. قلت: ويحيى بن الضحاك هو يحيى بن عبد الله بن الضحاك (^١) البابلتي، مات سنة ثماني عشرة ومائتين (^٢)، وسلامة هو ابن روح بن خالد بن أخي عقيل، كنيته أبو خربق بالخاء المعجمة، ثم راء، ثم باء موحدة، ولم يسمع من عقيل، ومات سنة ثمان وتسعين ومائة (^٣)، ولم يسمع يحيى من الأوزاعي كما قاله يحيى بن معين (^٤)، لكنه كان في حجره، لا جرم قال أبو عبد الرحمن: حديث الأوزاعي غير محفوظ، وخرج طرفًا منه عن مالك عن الزهري (^٥) -أي: عن علي بن الحسين، عن عمرو، عن\n_________\n(^١) ورد في هامش الأصل ما نصه: قال في \"الكاشف\" وهو لين، وقال في \"الضعفاء\" واهٍ، قال ابن عدي الضعف على حديثه بيِّن، وأما سلامة فقال في \"الكاشف\" و\"المغني\": قال أبو زرعة: منكر الحديث، زاد في \"الكاشف\" وقواه ابن حبان وكونه لم يسمع من عقيل قاله الدمياطي في حاشية نسخته .....\n(^٢) هو يحيى بن عبد الله بن الضحاك بن بابلت البابلتي، أبو سعيد الحراني، مولى بني أمية، أصله من الري، وهو ابن امرأة الأوزاعي. قال ابن أبي حاتم: سألت أبا زرعة عنه، فقال: لا أحدث عنه، ولم يقرأ علينا حديثه، وذكره ابن حبان في \"المجروحين\" وقال: يأتي عن الثقات بأشياء معضلات يهم فيها، فهو ساقط الاحتجاج فيما انفرد به، وقال ابن عدي: وليحبى البابلتي عن الأوزاعي أحاديث صالحة، وأثر الضعف على حديثه بيِّن، انظر: \"التاريخ الكبير\" ٨/ ٢٨٨ (٣٠٢٧)، \"الجرح والتعديل\" ٩/ ١٦٤ (٦٨١)، و\"المجروحين\" لابن حبان ٣/ ١٢٧، \"الكامل\" ٩/ ١١٨ (٢١٥١)، \"تهذيب الكمال\" ٣١/ ٤٠٩ (٦٨٦٢).\n(^٣) قال عنه أبو حاتم: ليس بالقوي، محله عندي محل الغفلة، وقال أبو زرعة: أيلي ضعيف منكر الحديث، وسئل: هل يكتب حديثه؟ قال: نعم يكتب على الاعتبار، انظر: \"الجرح والتعديل\" ٤/ ٣٠١ - ٣٠٢ (١٣١١)، و\"الكامل\" ٤/ ٣٢٩ (٧٧٣).\n(^٤) انظر: \"الكامل\" لابن عدي ٩/ ١١٨.\n(^٥) في (م): (الترمذي) وهو خطأ.","vol":"11","page":317},{"text":"أسامة- قلت: يا رسول الله، أين تنزل غدًا؟ في حجته فقال: \"وهل ترك لنا عقيل منزلًا\" (^١) أخرجه في الجهاد عن محمود، عن عبد الرزاق، أنا معمر والأوزاعي، عن الزهري به، وقلادة ثم قال: قال الزهري: والَخيْف: الوادي (^٢)، وقال (^٣): الصواب من حديث مالك: عمرو وقال البخاري: عمُر وهم (^٤).\nقلت: وقال الدارقطني في \"موطآته\": رواه روح بن عبادة وخالد بن مخلد ومكي بن إبراهيم عن مالك فسماه عَمرًا. وفي رواية القعنبي ويحيى بن بكير، عن مالك: عُمر، أو عَمرو على الشك.\nوفي رواية إسحاق الطباع: قال مالك: أنا أعرف به، كان عمر بن عثمان جاري، وقد أخطأ من سماه عمرًا.\nوقال أبو حاتم الرازي فيما ذكره عنه ابنه في \"علله \": تفرد الزهري برواية هذا الحديث (^٥).\nإذا تقرر ذلك فالكلام على البابين من أوجه:\nأحدها: ظاهر الإضافة في قوله: (أين تنزل غدًا؟) من دارك. وفي أخرى ذكرها ابن التين: من ربع آبائك وأجدادك الملكية، يؤيده \"هل ترك لنا عقيل من رباع\" (^٦)؟ فأضافها إلى نفسه وظاهرها يقتضي\n_________\n(^١) \"السنن الكبرى\" ٢/ ٤٨٠ عن يونس بن عبد الأعلى، عن ابن وهب عن يونس بن يزيد عن ابن شهاب.\n(^٢) سيأتي برقم (٣٠٥٨) باب: إذا أسلم قوم في دار الحرب.\n(^٣) ورد أعلى كلمة قال في الأصل: يعني أبا عبد الرحمن.\n(^٤) \"التاريخ الكبير\" ٦/ ٣٥٣ - ٣٥٤.\n(^٥) \"علل الحديث\" ١/ ٢٨٨ (٨٦٠).\n(^٦) الرواية السابقة.","vol":"11","page":318},{"text":"الملك، فيحتمل أن يكون عقيل أخذها وتصرف فيها كما فعل أبو سفيان بدور المهاجرين.\nقال الداودي: كان (عقيل باع) (^١) ما كان لرسول الله - ﷺ - لمن هاجر من بني عبد المطلب، فعلى هذا يكون قوله - ﵇ - ذلك تحرجًا أنْ يرجع في شيء خرج منه لأجل الله، ولفظه يقتضي الاستفهام، ومعناه النفي، أي: ما ترك لنا شيئًا. وأبعد من قال: يحتمل أنه حكم لها بحكم الدار، فإنها خرجت عن ملكه لمَّا ملكها المسلمون، كما يقوله مالك والليث في هذِه المسألة لا في هذا الحديث، وسبب بُعده أنه يكون تعليله بأخذ عقيل لا يوافق، ويخرج عن أن يكون جوابًا لما سأله. وقيل: كان أصلها لأبي طالب فأمسكه - ﵇ - مدة حياته إياها، فلما مات أبو طالب ورثه عقيل وطالب (^٢)، واستولى عليها عقيل لما هاجر - ﵇ - بحكم ميراثه من أبيه.\nوعلى هذا فتكون إضافتها إليه مجازية؛ لأنه كان يسكنها لا أنه ملكها، والقول الأول أولى كما قاله القرطبي (^٣).\nوقال عياض: احتواء أبي طالب على أملاك عبد المطلب لأنه كان أكبر ولده حين وفاته على عادة أهل الجاهلية (^٤).\nالثاني: فيه دلالة على أن مكة -شرفها الله- فتحت صلحًا، وقد اختلف العلماء في ذلك، فذهب الشافعي وأصحابه إلى ذلك، وذهب\n_________\n(^١) كذا في الأصل، وفي (م): يجعلها حجة.\n(^٢) ورد في هامش (م): ولعله لما فقد طالب يوم بدر اختص بها عقيل، وقد أسل عقيل قبل الفتح بعد الحديبية، ولم يسلم طالب.\n(^٣) \"المفهم\" ٣/ ٤١٣.\n(^٤) \"إكمال المعلم\" ٤/ ٤٦٣.","vol":"11","page":319},{"text":"أبو حنيفة والأوزاعي ومالك وغيرهم إلى أنها فتحت عنوة (^١).\nقال ابن بزيزة: وهو الصحيح، ونقله غيره عن الأكثرين. وفي حديث أبي شريح الكعبي دلالة على ذلك أيضًا (^٢). وقيل: إن أسفلها دخله خالد بن الوليد عنوة، وأعلاها صلحًا، كفوا عن الزبير والتزموا شرط أبي سفيان، فلما دخل رسول الله - ﷺ - التزم أمان من لم يقاتل واستأنف أمان من قاتل، فلذلك استجار بأم هانئ رجلان، فلو كان الأمان عامًّا لم يحتاجا إلى ذلك، ولو لم يكن أمان لكان كل الناس كذلك. وفي \"الإكليل\" لأبي عبد الله الحاكم: والأخبار تدل أن سيدنا رسول الله - ﷺ - نزل يوم الفتح في بيت أم هانئ ابنة عمه، وكان عمر بن الخطاب يأمر بنزع أبواب دور مكة إذا قدم الحاج، وكتب عمر بن عبد العزيز إلى عامله بمكة فيما حكاه السهيلي أن ينهى أهلها عن كراء دورها إذا جاء الحاج، فإنَّ ذلك لا يحل لهم، وعن مالك: إن كان الناس ليضربون فساطيطهم بدور مكة لا ينهاهم أحد.\nولابن ماجه من حديث علقمة بن نضلة: توفي رسول الله - ﷺ - وأبو بكر وعمر، وإنَّ دور مكة كانت تدعى السوائب، من احتاج سكن (^٣)، ومن استغنى أسكن. وإسناده على شرطهما، ورماه البيهقي بالانقطاع (^٤).\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٣/ ٣١١، \"الهداية\" ٢/ ٤٥٠، \"البحر الرائق\" ٥/ ١٣٩، \"عيون المجالس\" ٢/ ٧٠٦، \"المنتقى\" ٣/ ٢٢٠، \"نهاية المحتاج\" ٨/ ٧٨، \"الفروع\" ٦/ ٢٤٣، \"نيل الأوطار\" ٥/ ١٨٢.\n(^٢) سلف برقم (١٠٤) كتاب: العلم، باب: ليبلغ العلم الشاهد الغائب.\n(^٣) \"سنن ابن ماجه\" (٣١٠٧) كتاب: المناسك، باب: أجر بيوت مكة. وضعفه الألباني. في \"ضعيف ابن ماجه\" (٦٦٣).\n(^٤) \"السنن الكبرى\" ٦/ ٣٥ كتاب: البيوع، باب: ما جاء في بيع دور مكة وكرائها =","vol":"11","page":320},{"text":"وللدارقطني من حديث عبد الله بن عمرو يرفعه: \"من كل كراء بيوت مكة أكل نارًا\" رواه عنه ابن أبي نجيح عبد الله بن يسار، ولم يدركه (^١).\nوفي \"المصنف\" عن مجاهد قال النبي - ﷺ -: \"مكة حرم حرمها الله لا يحل بيع رباعها ولا إجارة بيوتها\" (^٢). وكان عطاء يكره إجارة بيوتها، والقاسم، وعبد الله بن عمرو (^٣)، وروي عن (محمد) (^٤) بن علي: لم يكن لدور مكة أبواب (^٥). قال السهيلي: وهذا كله منتزع من أصلين، أحدهما: قوله تعالى: ﴿وَالمَسْجِدِ الحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً العَاكِفُ فِيهِ وَالبَادِ﴾ [الحج: ٢٥] وقال ابن عباس وابن عمر: الحرم كله مسجد (^٦).\nالثاني: أنه - ﵇ - دخلها عنوة، غير أنه مَنَّ على أهلها بأنفسهم وأموالهم، ولا يقاس عليها غيرها من البلاد كما ظن بعض الفقهاء،\n_________\n= وجريان الإرث فيها.\n(^١) \"سنن الدارقطني\" ٢/ ٢٩٩ - ٣٠٠ كتاب: الحج، باب: المواقيت من حديث المعتمر بن سليمان عن أبي إسرائيل عن عبيد الله بن أبي زياد عن ابن أبي نجيح عن عبد الله بن عمرو .. الحديث.\nضعفه الألباني في \"الضعيفة\" ٥/ ٢٠٨ (٢١٨٦).\n(^٢) \"المصنف\" ٣/ ٣١٤ (١٤٦٧٦) كتاب: الحج، من كان يكره كراء بيوت مكة وما جاء في ذلك.\n(^٣) \"المصنف\" ٣/ ٣١٤ - ٣١٥ (١٤٦٧٨، ١٤٦٧٩، ١٤٦٨١).\n(^٤) في (م): مجاهد.\n(^٥) \"المصنف\" ٣/ ٣١٥ (١٤٦٨٣) من حديث جعفر عن أبيه قال: ثم يكن لدور مكة أبواب …\n(^٦) انظر: \"زاد المسير\" ٥/ ٤١٩، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٦٣١ إلى عبد بن حميد.","vol":"11","page":321},{"text":"لأنها مخالفة لغيرها من وجهين:\nأولهما: ما خص الله به رسوله حيث قال: ﴿قُلِ الأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ [الأنفال: ١].\nثانيهما: ما خصَّ الله به مكة من أنه لا تحل غنائمها، ولا تلتقط لقطتها، وهي حرم الله وأمنه، فكيف تكون أرضها أرض خراج؟ فليس لأحد افتتح بلدًا أن يسلك بها سبيل مكة، فأرضها إذًا ودورها لأهلها، ولكن أوجب الله تعالى عليهم أن يوسعوا على الحجاج إذا قدموها من غير كراء فهذا حكمها، فلا عليك بعد هذا فتحت عنوة أو صلحًا، وإن كان ظواهر الأحاديث أنها فتحت عنوة. وقال ابن شعبان: أجمعوا أنّ النبي - ﷺ - لم يجعلها فيئًا كغيرها.\nوقال الطحاوي: عن أبي يوسف لا بأس ببيع أرضها وإجارتها كسائر البلدان، ذكر ذلك بعد أن قال: اختلف العلماء في بيعها وكرائها. فروي عن عطاء ومجاهد وطاوس أنه لا يحل بيع أرض مكة، ولا كراؤها، وهو قول أبي حنيفة، والثوري، ومحمد (^١). وكره مالك بيعها وكراءها، وخالفهم آخرون فقالوا: لا بأس ببيع أرضها وإجارتها، وجعلوها كسائر البلدان، هذا قول أبي يوسف، وذكره ابن المنذر عن الشافعي، وعن طاوس إباحة الكراء (^٢)، وقال مجاهد: لا أرى به بأسًا. ذكره ابن أبي شيبة (^٣)، وحكي عن عثمان أنه قال: رباعي التي بمكة يسكنها بني ويسكنها من\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٤٩.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٣١٥ (١٤٦٨٤) كتاب: الحج، من رخص في كرائها.\n(^٣) \"المصنف\" ٣/ ٣١٥ (١٤٦٨٥).","vol":"11","page":322},{"text":"أحبوا (^١). وكان أحمد بن حنبل يتوقى الكراء في الموسم، ولا يرى بأسًا بالشراء، واحتج بأن عمر اشترى دار السجن بأربعة آلاف درهم (^٢).\nواحتج من أجاز بيعها وكراءها بحديث أسامة، لأنه (^٣) ذكر ميراث عقيل لما تركه أبو طالب فيها من رباع ودور (^٤). وقال الشافعي: فأضاف الملك إليه وإلى من ابتاعها منه (^٥).\nقال الطحاوي: واعتبرنا ذلك فرأينا المسجد الحرام الذي كل الناس فيه سواء، لا يجوز لأحد أن يبني فيه بناء، ولا يحتجر منه موضعًا، وكذلك حكم جميع المواضع التي لا يقع لأحد فيها ملك، وجميع الناس فيها سواء، ألا ترى أنَّ عرفة لو أراد [رجل] (^٦) أن يبني في الموقف بناءً لم يكن له ذلك، وكذا منى، وقد قال - ﵇ - لمَّا قيل له: ألا تتخذ لك بمنى بيتًا تستظل به؟ \"لا، منى مُناخُ من سبق\" حسنه الترمذي وصححه الحاكم على شرط مسلم (^٧). وكذا فعلت عائشة لمَّا\n_________\n(^١) \"المصنف\" ٣/ ٣١٥ (١٤٦٨٦).\n(^٢) رواه البخاري معلقًا قبل حديث رقم (٢٤٢٣) كتاب: الحضومات، باب: الربط والحبس في الحرم، وأسنده ابن أبي شيبة في \"المصنف\" ٥/ ٧ (٢٣١٩١) كتاب: البيوع، والفاكهي في \"أخبار مكة\" ٣/ ٢٥٤ (٢٠٧٦).\n(^٣) في (م): (أنه).\n(^٤) سبق برقم (١٥٨٨).\n(^٥) انظر: تفصيل المسألة في \"مختصر الطحاوي\" (٤٣٩: ٤٤٠)، \"الهداية\" ٤/ ٤٢٩، \"المقدمات\" المطبوع مع \"المدونة\" ٣/ ٤٦٤، \"عيون المجالس\" ٣/ ١٥٢٠، \"أنوار البروق\" ٤/ ٩١، \"روضة الطالبين\" ٣/ ٤١٣، \"المجموع\" ٩/ ٢٤٨، \"مختصر خلافيات البيهقي\" ٣/ ٣٤٦، \"نهاية المحتاج\" ٨/ ٧٨، \"المغني\" ٦/ ٣٦٤، \"الفروع\" ٦/ ٢٤٣، \"شرح منتهى الإرادات\" ٣/ ١٢٠.\n(^٦) ليست في (م) ولا الأصل وأثبتناها من \"شرح معاني الآثار\" ٥/ ٥.\n(^٧) \"سنن الترمذي\" (٨٨١) كتاب: الحج، \"المستدرك\" ١/ ٤٦٦ - ٤٦٧ كتاب: =","vol":"11","page":323},{"text":"سُئلت في ذلك (^١).\nوفي كتاب ابن أبي حاتم من حديث منصور بن شيبة عن أمه عن عائشة أنها قالت: لا يوضع حجر على حجر بمنى إلا أن يتخذ الرجل كنيفًا. قال أبي: هو بلا عائشة، وهو منصور عن أبيه أشبه عندي، ومتن الكلام مشهور عن عائشة (^٢). ورأينا مكة على غير ذلك قد أُجيز البناء فيها.\nوقال رسول اللهﷺ - يوم دخلها: \"من دخل دار أبي سفيان فهو آمن، ومن أغلق عليه بابه فهو آمن\" (^٣) فأثبت لهم أملاكهم، فصفتها إذًا صفة المواضع التي تجرى فيها الأملاك، وشراء عمر سبق، وقد اشتراه من صفوان، ومحال أن يشتري منه ما لا يجوز له ملكه، وقد ثبت عن الصحابة أنهم كانت لهم الدور بمكة، منهم الصديق، والزبير، وحكيم بن حزام، وعمرو بن العاصي، وصفوان بن أمية وغيرهم، وتبايع أهل مكة لدورهم قديمًا أشهر من أن يخفي. واحتج من كره ذلك بحديث علقمة بن نضلة السالف.\nقال إسماعيل بن إسحاق: وما تأول مجاهد في الآية وظاهر القرآن يدل على أنه المسجد الذي يكون فيه النسك والصلاة لا سائر في دورها، قال تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللهِ وَالمَسْجِدِ الحَرَامِ﴾ [الحج: ٢٥]، وقال: ﴿وَكُفْرٌ بِهِ وَالمَسْجِدِ الحَرَامِ﴾: أي: وعن المسجد\n_________\n= المناسك، وحسنه الألباني في \"صحيح الجامع\" (٦٦٢٠) وانظر: \"شرح معاني الآثار\" ٤/ ٥٠.\n(^١) انظر: \"شرح معاني الآثار\" ٤/ ٥٠.\n(^٢) \"علل الحديث\" ١/ ٢٧٣ (٨٠٨).\n(^٣) تقدم تخريجه.","vol":"11","page":324},{"text":"الحرام، فدل ذلك كله على أنَّ الذي كان المشركون يفعلونه هو التملك عن المسجد الحرام، وادعاؤهم أنهم أربابه وولاته، وأنهم يمنعون منه من أرادوا ظلمًا، وأنَّ الناس كلهم فيه سواء، فأمَّا المنازل والدور فلم تزل لأهل مكة غير أنَّ المواساة تجب عند الضرورة، ولعل عمر فعل هذا على سبيل المواساة عندها. ومناظرة الشافعي مع إسحاق بن راهويه في ذلك مشهور.\nواعلم أنَّ الروياني في \"بحره\" قال في باب بيع الكلاب: لا يكره بيع شيء من الملك المطلق إلَّا أرض مكة، فإنه يكره بيعها وإجارتها للخلاف. وتورع فيه، واستغربت الكراهة، والأحسن أن يقال خلاف الأولى؛ لأن المكروه ما ثبت فيه نهي مقصود، ولم يثبت في هذا شيء، والحصر المذكور غير صحيح، فإنَّ بيع المصحف مكروه خلافًا له، وكذا الشطرنج.\nقال الروياني وغيره: ومحل الخلاف بين العلماء في بيع دور مكة وغيرها من الحرم، وهو في بيع نفس الأرض، وأمَّا البناء فهو مملوك، فيجوز بيعه بلا خلاف.\nالثالث:\nقال ابن أبي صفرة: هذا الحديث حجة في أن من خرج من بلده مسلمًا وبقي أهله وولده في دار الكفر، ثم غزا مع المسلمين بلده، أنَّ أهله وماله وولده على حكم البلد، كما كانت دار النبي - ﷺ - على حكم البلد، ولم ير - ﵇ - نفسه أحق بها. وهذا قول مالك والليث، وقد سلف.\nوقال أشهب: ليس بفيء. وقيل: إن ضمه إليهم أهل الحرب ففيء","vol":"11","page":325},{"text":"وإلَّا فلا. وسيأتي اختلاف العلماء فيه في الجهاد، في باب: إذا غنم المشركون مال المسلم (^١)، وبيان مذاهبهم فيها.\nالرابع:\nفيه: أنَّ المسلم لا يرث الكافر وهو قول كافة الفقهاء حاشا معاذ بن جبل، ومعاوية بن أبي سفيان، ومحمد بن الحنيفية، وإبراهيم النخعي. فإنهم قالوا: يرثه كالنكاح، كما حكاه ابن التين عنهم. وقال في \"شرح المهذب\": وهو قول العلماء كافة، إلَّا ما روي عن إسحاق بن راهويه وبعض السلف أنَّ المسلم يرثه (^٢)، وأجمعوا أنَّ الكافر لا يرث المسلم (^٣).\nوعن أحمد: أنَّ اختلاف الدين لا يمنع الإرث بالولاء. وحكاه الإمام عن علي، وقال: هو غريب لا أصل له (^٤). قلت: بل له أصل أصيل، وهو حديث جابر - ﵁ - أنَّ رسول الله - ﷺ - قال: \"لا يرث المسلم النصراني، إلَّا أن يكون عبده أو أمته\" أخرجه النسائي وصححه\n_________\n(^١) انظر الأحاديث الآتية برقم (٣٠٦٧ - ٣٠٦٩).\n(^٢) انظر: \"مختصر الطحاوي\" (١٤٢)، \"تكملة البحر الرائق\" ٩/ ٣٨٦، \"التفريع\" ٢/ ٣٣٥، \"عيون المجالس\" ٤/ ١٩٠٠، \"الاستذكار\" ١٥/ ٤٩٢، \"المنتقى\" ٦/ ٢٥٠، \"الأم\" ٤/ ٧٣، \"البيان\" ٩/ ١٦، \"المغني\" ٩/ ١٥٤، \"المبدع\" ٦/ ٢٣١، \"المحلى\" ٩/ ٣٠٤.\n(^٣) انظر: \"الاستذكار\" ١٥/ ٤٩٠.\n(^٤) هل يرث السيد مولاه مع اختلاف الدين، فيه روايتان عن الإمام أحمد: إحدهما: يرثه، روي ذلك عن علي، وعمر بن عبد العزيز وبه قال أهل الظاهر، واحتج الإمام أحمد يقول الإمام علي - ﵁ -: الولاء شعبة من الرق. وجمهور الفقهاء على أنه لا يرثه مع اختلاف دينها؛ لقول النبي - ﷺ -: \"لا يرث المسلم الكافر ولا الكافر المسلم\".\nوهذا أصح في الأثر والنظر كما يقول ابن قدامة انظر: \"المغني\" ٩/ ٢١٧.","vol":"11","page":326},{"text":"الحاكم (^١)، وسيأتي -إن شاء الله- في الفرائض مبسوطًا.\nواحتجاج ابن شهاب في الكتاب بالآية مراده أنهم لا يتوارثون مع كافر، ومعنى ﴿هَاجَرُوا﴾ في الآية إمَّا هجروا قومهم، أو راحوا إلى الحبشة، ثم إلى مكة ثم لا هجرة منها إذ صارت دار أمان.\nالخامس:\nقوله إثر حديث أبي هريرة: (وقال سلامة) إلى أنْ قال: (وقالا: بني هاشم وبني المطلب) إنما أتى به لعدم التشكيك في بني عبد المطلب أو بني المطلب كما أسلفته قبل، ولهذا قال إثره: بنو المطلب أشبه.\nوقال الداودي: قوله بني عبد المطلب وهم.\nوقوله: (وذلك أنَّ قريشًا وكنانة تحالفت). لو قال تحالفتا أو تحالفا لكان أوضح، وكان حصر بني هاشم لمَّا بلغ قريشًا فعل النجاشي بجعفر وأصحابه وإكرامه إياهم، كبر ذلك عليهم وغضبوا وأجمعوا على قتل رسول الله - ﷺ -، وكتبوا كتابًا على بني هاشم أن لا يناكحوهم ولا يبايعوهم ولا يخالطوهم، وكان الذي كتب الصحيفة منصور بن عكرمة العبدري فشلت يده، قاله في \"الطبقات\" (^٢)، وهو ما في ابن إسحاق أنَّه منصور بن عكرمة بن هاشم بن عبد العُزى (^٣).\nوقال الزبير في \"أنسابه\": اسمه بغيض بن عامر بن هاشم بن عبد مناف بن عبد الدار.\n_________\n(^١) \"السنن الكبرى\" ٤/ ٨٣ - ٨٤ (٦٣٨٩) كتاب: الفرائض، باب: الصبي يسلم أحد أبويه، \"المستدرك\" ٤/ ٣٤٥ كتاب: الفرائض، وضعفه الألباني في \"الإرواء\" ٦/ ١٥٥ (١٧١٥).\n(^٢) \"الطبقات الكبرى\" ١/ ٢٠٨ - ٢١٠.\n(^٣) \"سيرة ابن إسحاق\" ص ١٣٧ (٢٠٣).","vol":"11","page":327},{"text":"وقال الكلبي: هو منصور بن عامر بن هاشم أخو عكرمة بن عامر بن هاشم.\nوعلقوا الصحيفة في جوف الكعبة. وقيل: بل كانت عند أم الجلاس بنت الخربة الخطلية (^١) خالة أبي جهل، وحصروا بني هاشم في شِعب أبي طالب ليلة هلال المحرم سنة سبع من حين النبوة، وانحاز بنو المطلب بن عبد مناف إلى أبي طالب في شِعبه، وخرج أبو لهب إلى قريش فظاهرهم على بني هاشم وبني المطلب، وقطعوا عنهم الميرة والمادة، فكانوا لا يخرجون إلَّا من موسم إلى موسم حتى بلغهم الجهد، فأقاموا فيه ثلاث سنين، ثم أطلع الله رسوله على أمر صحيفتهم، وأنَّ الأرضة قد أكلت ما كان فيها من جور وظلم، وبقي ما فيها من ذكر الله.\nوفي لفظ: ختموا على الكفر ثلاثة خواتم، وفي لفظ: سنتين، وآخر: سنين، فذكر ذلك سيدنا رسول - ﷺ - لأبي طالب، فقال أبو طالب لكفار قريش: إن ابن أخي أخبرني -ولم يكذبني قط- أنَّ الله قد سلط على صحيفتكم الأرضة، فلحست ما كان فيها من جور وظلم، وبقى فيها كل ما ذكر به الله (^٢)، فإن كان ابن أخي صادقًا نزعتم عن سوء رأيكم، وإن كان كاذبًا دفعته لكم فقتلتموه أو استحييتموه، قالوا: قد أنصفتنا، فأرسلوا إلى الصحيفة، فإذا هي كما قال - ﵇ -، فسقط في أيديهم، ونكثوا على رءوسهم، فقال\n_________\n(^١) كذا بالأصل، وفي \"الطبقات الكبرى\" ١/ ٢٠٩: أم الجلاس بنت مخرِّبة الحنظلية.\n(^٢) ورد في هامش الأصل ما نصه: من خط الشيخ: وقع في ابن بطال عكس ذلك: روينا عن أهل السير: لم يترك فيها اسما لله إلا لحسته، وتركت فيها غدركم وظلمكم لنا. وصدق، أهل السير ذكروا القولين.","vol":"11","page":328},{"text":"أبو طالب: علام نحبس ونحصر وقد بان الأمر، فتلاوم رجال من قريش على ما صنعوا ببني هاشم، منهم: مطعم بن عدي، وعدي بن قيس، وربيعة بن الأسود، وأبو البختري بن هاشم (^١) وزهير بن أمية، ولبسوا السلاح لهم، ثم خرجوا إلى بني هاشم وبني المطلب، فأمروهم بالخروج إلى مساكنهم، ففعلوا، فلمَّا رأت قريش ذلك سقط في أيديهم، وعرفوا أن لن يُسلموهم، وكان خروجهم في الشعب في السنة العاشرة، ثم أذن - ﵇ - بالخروج بالهجرة إلى المدينة (^٢).\nوالخيف: ما انحدر عن الجبل وارتفع عن السبيل وبه سُمى مسجد الخيف، ويقال: هو وادٍ بعينه وسيأتي في البخاري في الجهاد عن الزهري أنه قال: الخيف: الوادي (^٣)، وقيل: هو المحصَّب.\n_________\n(^١) كذا في (م) والأصل وفي مصادر التخريج: أبو البختري بن هشام.\n(^٢) انظر: و\"الطبقات الكبرى\" ١/ ٢٠٨ - ٢١٠، \"السيرة النبوية\" لابن هشام ١/ ٣٧١ - ٤٠٧، و\"البداية والنهاية\" ٣/ ٩١ - ١١٠.\n(^٣) سيأتي عقب حديث (٣٠٥٨) باب: إذا أسلم قوم في دار الحرب، ولهم مال وأرضون فهي لهم.","vol":"11","page":329},{"text":"<span data-type='title' id=toc-1242>٤٦ - باب قَوْلِ اللِّه تَعَالَى:\n﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا البَلَدَ آمِنًا﴾ إلى قوله: ﴿يَشْكُرُونَ﴾ [إبراهيم: ٣٥ - ٣٧] الآيَةَ. [فتح: ٣/ ٤٥٤]</span>\nهذا الباب حذفه شيخنا علاء الدين من شرحه، وأدخله ابن بطال في الباب بعده وجعلهما بابًا واحدًا (^١)، وتقدم تفسير الأمن.\n﴿وَاجْنُبْنِي وَبَنِيَّ﴾ قرأه الجحدري بقطع الألف، معناه: اجعلني جانبًا وثبتنا على توحيدك، كقوله: ﴿وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ﴾، ﴿إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ﴾ أي: بسببهن، وهن لا يعقلن.\n﴿بَيْتِكَ﴾: الذي لا يملكه غيرك ﴿المُحَرَّمِ﴾؛ لأنه يحرم فيه ما يباح في غيره ﴿أَفْئِدَةً﴾ جمع فؤاد، وهو القلب، أو جمع وفود ﴿تَهْوِي﴾: تحن، أو تهواهم وتنزل عليهم، طلب ذلك ليميلوا إلى سكناها فيصير\nبلدًا محرمًا أو ليحجوا.\nقال ابن عباس: لو أن إبراهيم قال: أفئدة الناس لغلبكم عليه الترك والديلم (^٢)، ﴿مِنَ الثَّمَرَاتِ﴾ أجابه بما في الطائف من الثمار، ويجلب إليهم من الأمصار.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٧٤.\n(^٢) عزاه السيوطي في \"الدر المنثور\" ٤/ ١٦١ لابن المنذر.","vol":"11","page":330},{"text":"<span data-type='title' id=toc-1243>٤٧ - باب قَوْلِ اللِّه تَعَالَى: ﴿جَعَلَ اللهُ الكَعْبَةَ البَيْتَ الحَرَامَ قِيَامًا لِلنَّاسِ وَالشَّهْرَ الحَرَامَ وَالهَدْيَ وَالقَلَائِدَ﴾ الآيه [المائدة: ٩٧]</span>\n١٥٩١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا زِيَادُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يُخَرِّبُ الكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الحَبَشَةِ\". [١٥٩٦ - مسلم: ٢٩٠٩ - فتح ٣/ ٤٥٤]\n\n١٥٩٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ -هُوَ: ابْنُ المُبَارَكِ- قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ أَبِي حَفْصَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانُوا يَصُومُونَ عَاشُورَاءَ قَبْلَ أَنْ يُفْرَضَ رَمَضَانُ، وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الكَعْبَةُ، فَلَمَّا فَرَضَ اللهُ رَمَضَانَ قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ شَاءَ أَنْ يَصُومَهُ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَنْ يَتْرُكَهُ فَلْيَتْرُكْهُ\". [١٨٩٣، ٢٠٠١، ٢٠٠٢، ٣٨٣١، ٤٥٠٢، ٤٥٠٤ - مسلم: ١١٢٥ - فتح: ٣/ ٤٥٤]\n\n١٥٩٣ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا أَبِي، حَدَّثَنَا إِبْرَاهِيمُ، عَنِ الحَجَّاجِ بْنِ حَجَّاجٍ، عَنْ قَتَادَةَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي عُتْبَةَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيُحَجَّنَّ البَيْتُ، وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوجَ\". تَابَعَهُ أَبَانُ وَعِمْرَانُ عَنْ قَتَادَةَ. وَقَالَ عَبْدُ الرَّحْمَنِ: عَنْ شُعْبَةَ قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى لَا يُحَجَّ البَيْتُ\". وَالأَوَّلُ أَكْثَرُ، سَمِعَ قَتَادَةُ عَبْدَ اللهِ وَعَبْدُ اللهِ أَبَا سَعِيدٍ. [فتح: ٣/ ٤٥٤]\n\nثم ذكر حديث أبي هريرة: \"يُخَرِّبُ الكَعْبَةَ ذُو السُّويقَتَيْنِ مِنَ الحَبَشَة\".\nوحديث عائشة من طريقين: كَانُوا يَصُومُونَ عَاشُورَاءَ قَبْلَ أَنْ يُفْرَضَ","vol":"11","page":331},{"text":"رَمَضَانُ، وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الكَعْبَةُ، فَلَمَّا فَرَضَ اللهُ رَمَضَانَ قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ شَاءَ أَنْ يَصُومَهُ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَنْ يَتْرُكَهُ فَلْيَتْرُكْهُ\".\nحَدَّثَنَا أَحْمَدُ، ثَنَا أَبي، ثَنَا إِبْرَاهِيمُ، عَنِ الحَجَّاجِ بْنِ الحَجَّاجٍ، عَنْ قَتَادَةَ، عَنْ عَبدِ اللهِ بْنِ أَبِي عُتْبَةَ، عَنْ أبِي سَعِيدِ الخُدْرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيُحَجَّنَّ البَيْتُ، وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوج يَأْجُوجَ وَمَأْجُوجَ\" قال أبو عبد الله: سمع قتادة عبد الله، وعبد الله أَبا سعيد، تَابَعَهُ أَبَانُ وَعِمْرَانُ، عَنْ قَتَادَةَ. وَقَالَ عَبْدُ الرحْمَنِ، عَنْ شُعْبَةَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى لَا يُحَجَّ البَيْتُ\". وَالأَوَّلُ أكْثَرُ.\nالشرح:\nأما الآية فقوله: (﴿قِيَامًا﴾) أي: قوامًا لدينهم، وعصمة لهم، وقيامًا للناس لو تركوه عامًا لم ينظروا أن يهلكوا أو يقومون بشرائعها ﴿وَالشَّهْرَ الحَرَامَ﴾ لا يقاتلون فيه وهو: رجب أو ذو القعدة، أو الأشهر الحرم، ﴿وَالهَدْيَ﴾ كل ما يهدى للبيت من شيء، أو ما يقلد من النعم، وقد جعل على نفسه أن يهديه ويقلده، ﴿وَالقَلَائِدَ﴾ قلائد الهدي، أو كانوا إذا حجوا تقلدوا من (لحاء) (^١) الشجر ليأمنوا في ذهابهم وإيابهم، أو كانوا يأخذون لحاء سمر الشجر إذا خرجوا فيتقلدونه، ليأمنوا فنهوا عن نزع شجر الحرم.\nوقوله: ﴿ذَلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ﴾ الآية، ومجانسته هذا للأول أن الذي ألهمهم هذا يعلم ذلك.\nوأما حديث أبي هريرة فأخرجه مسلم أيضًا (^٢).\n_________\n(^١) ورد بهامش الأصل ما نصه: اللحاء بالمد والكسر: القشر\n(^٢) \"صحيح مسلم\" (٢٩٠٩) كتاب: الفتن وأشراط الساعة، باب: لا تقوم الساعة =","vol":"11","page":332},{"text":"وحديث أبي سعيد من أفراده، وله من حديث ابن عباس يأتي بعد أيضًا: \"كأني به أسود أفحج ينقلها حجرًا حجرًا\" (^١).\nوأحمد (خ. د. س) السالف هو ابن حفص بن عبد الله بن راشد السلمي مولاهم، قاضي نيسابور، مات سنة ستين، كذا بخط الدمياطي (^٢).\nوقال غيره؛ ثماني وخمسين ومائتين، وهو ما في \"الكاشف\" (^٣).\nوإبراهيم هو ابن طهمان، وحجاج هو الأحول الثقة مات سنة إحدى وثلاثين ومائة، وله ألقاب: الأسود، وزق العسل، والعسلي، وقيل: هما اثنان، وعبد الله هو مولى أنس مصري صدوق، ولأبي داود الطيالسي من حديث أبي هريرة بإسناد جيد: \"يبايع لرجل بين الركن والمقام، وأول من يستحل هذا البيت أهله، فإذا استحلوه فلا تسأل عن هلكة العرب، ثم يجيء الحبشة فيخربونه خرابًا لا يعمر بعده، وهم الذين يستخرجون كنزه\" (^٤). ولأبي نعيم بسند فيه مجهول: \"كأني انظر إلى أصيلع أفدع أفحج على ظهر الكعبة يهدمها بالكرزنة\".\nولأحمد من حديث ابن عمرو: \"يسبيها (^٥) حليها ويجردها من\n_________\n= حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من النبلاء.\n(^١) سيأتي قريبًا برقم (١٥٩٥) باب: هدم الكعبة.\n(^٢) ورد بهامش الأصل ما نصه: ما قاله الدمياطي قاله الكلاباذي وأبو علي الغساني وابن خلفون ومحمد بن طاهر وقيل توفي سنة ٢٥٥ وما قاله في \"الكاشف\" أصح، والله أعلم وبه جزم الذهبي في \"الوفيات\" وقال النسائي ومسلمة ثقة وقال النسائي صدوق لا بأس به. وقد روى له مسلم في غير الصحيح.\n(^٣) \"الكاشف\" ١/ ١٩٢ (٢٢)\n(^٤) \"مسند أبي داود الطيالسي\" ٤/ ١٢٧ (٢٤٩٤).\n(^٥) كذا في الأصل، وفي \"المسند\": يسلبها.","vol":"11","page":333},{"text":"كسوتها وكأني انظر إليه أصيلع أفيدع يضرب عليها بمسحاته ومعوله\" (^١).\nولابن الجوزي من حديث حذيفة مرفوعًا: \"خراب مكة من الحبشة على يد حبشي، أفحج الساقين، أزرق العينين، أفطس الأنف، كبير البطن، معه أصحابه، ينقضونها حجرًا حجرًا، ويتناولونها حتى يرموا\nبها البحر -يعني الكعبة- وخراب المدينة من الجوع، وخراب اليمن من الجراد\".\nوفي \"غريب أبي عبيد\" عن علي: \"استكثروا من الطواف بهذا البيت قبل أن يُحال بينكم وبينه، فكأني برجل من الحبشة أصلع أو أصمع (^٢) حمش الساقين قاعد عليها، وهي تهدم\" (^٣). ورفعه الحاكم، وفيه: \"أصمع أفدع، بيده معول، وهو يهدمها حجرًا حجرًا\" (^٤).\nوذكر الحُليمي: أنَّ ذلك يكون زمن عيسى، وأنَّ الصريخ يأتيه بأن ذا السويقتين قد سار إلى البيت يهدمه، فيبعث عيسى - ﵇ - طائفة بين الثمان إلى التسع.\nوفي \"منسك الغزالي\" وحكاه ابن التين عن بعضهم: لا تغرب الشمس في يوم إلَّا ويطوف بهذا البيت رجل من الأبدال، ولا يطلع الفجر من ليلة إلَّا طاف بهذا البيت واحد من الأوتاد، وإذا انقطع\n_________\n(^١) \"المسند\" ٢/ ٢٢٠.\n(^٢) كذا بالأصل، وفي \"غريب أبي عبيد\": أصعلٍ أصمع.\n(^٣) \"غريب الحديث\" ٢/ ١٤٠.\n(^٤) \"المستدرك\" ١/ ٤٤٨، ٤٤٩ كتاب: المناسك، وقال الألباني في \"الضعيفة\" ٢/ ٢٣ (٥٤٤): موضوع، رواه الحاكم وسكت عليه وتعقبه الذهبي قائلًا: حصين واه، ويحيى الحماني ليس بعمدة، وأقول -أي: الألباني-: حصين كذاب كما قال ابن خراش وغيره، وقال ابن حبان: يروي الموضوعات عن الأثبات، اهـ.","vol":"11","page":334},{"text":"ذلك كان سبب رفعه من الأرض، فيصبح الناس وقد رفعت الكعبة ليس فيها أثر، وهذا إذا أتى عليها سبع سنين لم يحجها أحد، ثم يرفع القرآن من المصاحف ثم من القلوب، ثم يرجع الناس إلى الأشعار والأغاني وأخبار الجاهلية، ثم يخرج الدجال، ثم ينزل عيسى فيقتله، والساعة عند ذلك كالحامل المقرب ولادتها.\nوفي كتاب \"الفتن\" لنعيم بن حمَّاد: حدثنا بقية، عن صفوان، عن شريح، عن كعب: يخرج الحبشة خرجةً يهبون فيها إلى البيت، ثم يفزع إليهم أهل الشام فيجدونهم قد افترشوا الأرض في أودية بني علي، وهي قريبة من المدينة حتى إنَّ الحبشي يباع بالشملة. قال صفوان: وحدثني أبو اليمان، عن كعب قال؛ يخربون البيت وليأخذن المقام فيدركون على ذلك فيقتلهم الله (^١).\nوفيه: يخرجون بعد يأجوج (ومأجوج) (^٢). وعن عبد الله بن عمرو: تخرج الحبشة بعد نزول عيسى، فيبعث عيسى طليعة فيهزمون (^٣)، وفي رواية: تهدم مرتين، ويرفع الحجر في المرة الثالثة (^٤)، وفي رواية: ويرفع في الثالثة (^٥)، وفي رواية: ويستخرجون كنز فرعون يمنعه من الفسطاط، ويقتلون بوسيم (^٦).\n_________\n(^١) رواه نعيم بن حماد في \"الفتن\" ٢/ ٦٧٠ (١٨٧٨)، ٢/ ٦٧٢ (١٨٨٦).\n(^٢) ساقطة من الأصل والمثبت من مصادر التخريج.\n(^٣) \"الفتن\" ٢/ ٦٧٠ (١٨٧٩).\n(^٤) رواه الفاكهي في \"أخبار مكة\" ١/ ٣٥٩ (٧٤٨)، ونعيم بن حماد في \"الفتن \"٢/ ٦٧١ (١٨٨٤).\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ٧/ ٤٦١ (٣٧٢٢٢)، كتاب: الفتن، من كره الخروج في الفتنة وتعوذ منها.\n(^٦) \"الفتن\" ٢/ ٦٧٢ (١٨٨٧).","vol":"11","page":335},{"text":"وفي لفظ: فيأتون في ثلاثمائة ألف عليهم أسيس أو أسبس (^١)، وقيل: خرابه يكون بعد رفع القرآن من الصدور والمصاحف، وذلك بعد موت عيسى، وصححه القرطبي قال: ولا تعارض بين هذا وبين كون الحرم آمنًا؛ لأنِّ تخريبها إنما يكون عند خراب الدنيا، ولعله لا يبقى إلَّا شرار الخلق، فيكون آمنا مع بقاء الدين وأهله، فإذا ذهبوا ارتفع ذلك المعنى. وتحقيقه أنه لا يلزم من الأمن الدوام، بل إذا حصلت له حرمة وأمن في وقت ما فقد صدق ذلك. وأما حديث: \"ثم عادت حرمتها إلى يوم القيامةج فالحكم بالحرمة والأمن لم يرتفع، ولا يرتفع إلى يوم القيامة، وأما وقوع الخوف فيها وترك حرمتها فقد وُجد من ذلك في أيام يزيد وغيره كثيرًا (^٢).\nوقال عياض: ﴿حَرَمًا آمِنًا﴾ [القصص: ٥٧] أي: إلى قرب القيامة (^٣).\nوقيل: يخص منه قصة ذي السويقتين. فإنْ قلت: ما السر في حراسة الكعبة من الفيل، ولم تحرس في الإسلام بما صنع بها الحَجاج والقرامطة وذو السويقتين؟\nقلت: الجواب ما ذكره ابن الجوزي أن حبس الفيل كان من أعلام نبوته ودلائل رسالته، ولتتأكد الحجة عليهم، بالأدلة التي شوهدت بالبصر قبل الأدلة التي ترى بالبصائر، وكان حكم الجيش أيضًا دلالة على وجود الناصر.\n_________\n(^١) \"الفتن\" ٢/ ٦٧٢ (١٨٨٨)، ٢/ ٦٧٤ (١٨٩٣).\n(^٢) \"المفهم\" ٧/ ٢٤٦.\n(^٣) \"إكمال المعلم\" ٨/ ٤٥٤.","vol":"11","page":336},{"text":"وقال ابن المنير: دخول هذا الحديث تحت ما ترجم له؛ ليبين أن الأمر المذكور مخصوص بالزمن الذي شاء الله فيه بالأمان، وأنه إذا شاء الله رفعه عند خروج ذي السويقتين، ثم إذا شاء أعاده بعد (^١).\nوقال ابن بطال: حديث أبي هريرة مبين لقوله تعالى: ﴿رَبِّ اجْعَلْ هَذَا البَلَدَ آمِنًا﴾ [البقرة: ١٢٦] أي: غير وقت تخريبه؛ لأنَّ ذلك لا يكون إلَّا باستباحة حرمتها. وتغلبه عليها، ثم تعود حرمتها ويعود الحج كما أخبر خليله إبراهيم فقال: ﴿وَأَذِّنْ فِي النَّاسِ بِالحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ﴾ [الحج: ٢٧] فهذا شرط الله -﷿- لا ينخرم ولا يحول، وإن كان في خلاله وقت يكون فيه خوف فلا يدوم، ولا بدَّ من ارتفاعه، ورجوع حرمتها وأمنها وحج العباد إليها، كما كان إجابة لدعوة خليله - ﵇ -، يدل عليه حديث أبي سعيد في الكتاب.\nوعلى ذلك لا تضاد، ولو صح ما ذكره قتادة: لا يحج البيت، لكان ذلك وقتًا من الدهر، ويحتمل أنْ يكون ذلك وقت تخريبها بدليل حديث أبي سعيد (^٢).\nوقال ابن التين: قيل: هذا ليس باختلاف قد ينقطع ثم يعود، قال: وفي حديث آخر: \"لا تزول مكة حتى تزول أخشباها\" يعني: جبليها، أي: لا يزول الحج، ومعنى خرابه له في وقت يدعه الله إلى ذلك، ابتلاءً منه شقوة له وليسود وجهه، وليعلم من يرتاب من ذلك، ولعله هو الذي يخسف بجيشه، وكأنه مفهوم البخاري فيما ترجمه بعد من\n_________\n(^١) \"المتواري\" ص ١٣٧.\n(^٢) \"شرح ابن بطال\" ٤/ ٢٧٥.","vol":"11","page":337},{"text":"باب: هدم الكعبة، وذكر عن عائشة رفعته \"يغزو جيش الكعبة فيخسف بهم\" (^١).\nوروي عن علي مرفوعًا: \"قال الله -﷿-: إذا أردت أن أخرب الدنيا، بدأت ببيتي فخربته، ثم أخرب الدنيا على أثره\" (^٢). ويخرب رباعي بضم الياء.\nقال تعالى: ﴿يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ﴾ [الحشر: ٢] وقد منع الله صاحب الفيل في الوقت الذي شاء كما سلف. ويغزوه جيش كما ذكرناه، ويأذن في هذا الوقت الذي شاء ثم يعود، ولا فرق بين هذا وبين إدالة المشركين على المؤمنين، وقتل الأنبياء، وكلٌ ابتلاء.\nوالحبش: جنس من السودان، وهم الأحباش والحبشان، وقد قالوا: الحبشة، وليس بصحيح في القياس؛ لأنه لا واحد له على مثال فاعل، فيكون مكسرًا على فعلة، والأحبوش: جماعة الحبش، وقيل: هم الجماعة أيّا كانوا؛ لأنهم إذا تجمعوا اسودوا.\nقال الجوهري: الحبش والحبشة جنس من السودان (^٣).\nوقال ابن دريد: الحبشة على غير قياس، وقد قالوا: حبشان أيضًا، ولا أدري كيف هو (^٤).\n_________\n(^١) سيأتي برقم (٢١١٨) كتاب: البيوع، باب: ما ذكر في الأسواق، ورواه مسلم (٢٨٨٤) كتاب: الفتن وأشراط الساعة، باب: الخسف بالجيش الذي يؤم البيت. بلفظ مختلف.\n(^٢) أورده العجلوني في: \"كشف الخفاء\" ١/ ٧٩ (١٩٣) وقال: رواه في \"الإحياء\"، قال العراقي في تخريجه: لا أصل له.\n(^٣) \"الصحاح\" ٣/ ٩٩٩.\n(^٤) \"جمهرة اللغة\" ١/ ٢٧٨.","vol":"11","page":338},{"text":"وقال الرشاطي: هم من ولد كوش بن حام، وهم أكثر ملوك السودان، وجميع ممالك السودان يعطون الطاعة للحبش.\nروى سفيان بن عيينة أنَّ رسول الله - ﷺ - قال: \"لا خير في الحبش، إنْ جاعوا سرقوا، وإنْ شبعوا زنوا، وإنَّ فيهم حسنتين: إطعام الطعام، والبأس يوم البأس\" (^١).\nوقال ابن هشام في \"تيجانه\": أول من جرى لسان الحبشة على لسانه سُحلب بن أداد بن ناهس بن سرعان بن كوش بن حام بن نوح، ثم تولدت من هذِه اللسان ألسن استخرجت منه، وهذا هو الأصل.\nوقوله في حديث ابن عباس الذي سقناه من عند البخاري: \"كأني به أسود أفحج ينقلها حجرًا حجرًا\" يعني: الكعبة.\nوالأفحج بحاء ثم جيم: البعيد ما بين الرجلين، وذلك من نعوت الحبشان، ولذلك قال: ذو السويقتين؛ لأن في سوقهم حموشة أي: دقة، وصغرهما لدقتهما ونقصهما، وأتى بالتاء لأنّ الساق مؤنثة، وذكره أبو المعالي في \"المنتهى\" في الحاء والجيم كما أسلفناه، وقال: هو تداني صدور القدمين، وتباعد العقبين، وفتح الساقين.\nقال: وهو عيب في الخيل، وقال في الجيم والحاء: الفجح بالتحريك تباعد ما بين الساقين، ومن الدواب ما بين العرقوبين، وهو أقبح من الفحج أي من الأول، وذكره في \"المحكم\" في الحاء والجيم\n_________\n(^١) رواه الفاكهي في \"أخبار مكة\" ٣٢٣ - ٣٢٤ (٢١٥٠) من حديث سفيان بن عيينة، عن عمرو بن دينار، عن عوسجة مولى بن عباس - ﵁ -، عن ابن عباس مرفوعًا، والبزار كما في \"كشف الأستار\" ٣/ ٣١٦ (٢٨٣٦)، والطبراني ١١/ ٤٢٨ (١٢٢١٣)، وابن عدي في \"الكامل\" ٧/ ١٠٣، وقال الألباني في \"الضعيفة\" ٢/ ١٥٨ (٧٢٨): موضوع.","vol":"11","page":339},{"text":"أيضًا، وقال في الثاني: هو تباعد ما بين القدمين (^١)، وفي \"المخصص\": هو تباعد ما بين الفخذين رجل أفحج وامرأة فحجاء. وعن أبي حاتم فخذ فخجاء بخاء معجمة: وهي التي بانت من صاحبتها، والمصدر، الفخج، وقد يكون في إحدى الفخذين (^٢).\nوفي \"الجامع\": الجمع فحج.\nوقال ابن دريد: هو تباعد بين الرجلين (^٣).\nوفي \"المجمل\" و\"المغرب\": هو تباعد ما بين أوساط الساقين في الإنسان والدابة (^٤)، واقتصر عليه ابن بطال (^٥).\nوأما حديث عائشة فهو مصدق للآية، ومعناه: أن المشركين كانوا يعظمون الكعبة قديمًا بالستور والكسوة، ويقدمون إليها كلما يفعل المسلمون.\nوقال الإسماعيلي: جمع أبو عبد الله فيه بين حديث عقيل وابن أبي حفصة في المتن، ولم يبين، وحديث ستر الكعبة في حديث ابن أبي حفصة وحده ثم ساقه، وحديث عقيل ليس فيه ذكر الستر ثم ساقه\nبدونه.\nقال: فإن كان أراد بيان اسم الكعبة التي تذكر في الآية فذاك، وإلَّا فليس ما في الباب من الترجمة في شيء.\n_________\n(^١) \"المحكم\" ٣/ ٦٥.\n(^٢) \"المخصص\" ١/ ١٧٢ - ١٧٣.\n(^٣) \"جمهرة اللغة\" ١/ ٤٣٩.\n(^٤) \"مجمل اللغة\" ٣/ ٧١٣.\n(^٥) \"شرح ابن بطال\" ٤/ ٢٧٨.","vol":"11","page":340},{"text":"قلتُ: لعل البخاري أراد أصل الحديث على عادته، وإن كان ظاهره غير مطابق للترجمة.\nوادعى بعضهم أنه أراد من حديث عقيل التصريح بسماع ابن شهاب من عروة، وليس كما ذكر، فإنه لم يأت به. نعم هو عند الإسماعيلي وأبي نعيم.","vol":"11","page":341},{"text":"<span data-type='title' id=toc-1244>٤٨ - باب (^١) كِسْوَةِ الكَعْبَةِ</span>\n١٥٩٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا وَاصِلٌ الأَحْدَبُ، عَنْ أَبِي وَائِلٍ قَالَ: جِئْتُ إِلَى شَيْبَةَ.\nوَحَدَّثَنَا قَبِيصَةُ حَدَّثَنَا سُفْيَانُ، عَنْ وَاصِلٍ، عَنْ أَبِي وَائِلٍ قَالَ: جَلَسْتُ مَعَ شَيْبَةَ عَلَى الكُرْسِيِّ فِي الكَعْبَةِ فَقَالَ: لَقَدْ جَلَسَ هَذَا المَجْلِسَ عُمَرُ - ﵁ - فَقَالَ: لَقَدْ هَمَمْتُ أَنْ لَا أَدَعَ فِيهَا صَفْرَاءَ وَلَا بَيْضَاءَ إِلَّا قَسَمْتُهُ. قُلْتُ: إِنَّ صَاحِبَيْكَ لَمْ يَفْعَلَا. قَالَ: هُمَا المَرْآنِ أَقْتَدِى بِهِمَا. [٧٢٧٥ - فتح: ٣/ ٤٥٦]\nذكر فيه حديث أبي وائل من طريقين: جِئْتُ إِلَى شَيْبَةَ. وفي لفظ: جَلَسْتُ مَعَ شَيْبَةَ عَلَى الكُرْسِيِّ فِي الكَعْبَةِ فَقَالَ: لَقَدْ جَلَسَ هذا المَجْلِسَ عُمَر - ﵁ - فَقَالَ: لَقَدْ هَمَمْتُ أَنْ لَا أَدَعَ فِيهَا صَفْرَاءَ وَلَا بَيْضَاءَ إِلَّا قَسَمْتُهُ. قُلْتُ: إِنَّ صَاحِبَيْكَ لَمْ يَفْعَلَا. قَالَ: هُمَا المَرْآنِ أَقْتَدِي بِهِمَا.\nهذا الحديث أخرجه أيضًا في الاعتصام في باب الاقتداء بالسنة، وفيه: ما أنت بفاعل؟ قال: لم؟ قلتُ: لم يفعله صاحباك، فقال: هما المرآن يقتدي بهما (^٢)، وهذا الحديث جعله الحميدي (^٣) وأبو مسعود\nالدمشقي وقبلهما الطبراني من مسند شيبة (^٤)، وهو ابن عثمان بن أبي طلحلة الحجبي، أسلم يوم الفتح، ومات سنة تسع وخمسين (^٥)،\n_________\n(^١) ورد بهامش الأصل ما نصه: ثم بلغ في الثامن بعد العشرين كتبه مؤلفه.\n(^٢) سيأتي برقم (٧٢٧٥).\n(^٣) \"الجمع بين الصحيحين\" ٣/ ٤٨٥ (٣٠٣٧).\n(^٤) \"المعجم الكبير\" ٧/ ٣٠٠ (٧١٩٦).\n(^٥) انظر ترجمته في: \"الاستيعاب\" ٢/ ٢٦٩ (١٢١٠)، و\"أسد الغابة\" ٢/ ٥٣٤ (٢٤٦٦)، و\"الإصابة\" ٢/ ١٦١ (٣٩٤٥).","vol":"11","page":342},{"text":"وخالف ذلك خلف فذكره في مسند عمر بن الخطاب.\nوتقديم البخاري الإسناد الأول لمعنيين:\nأولهما: تصريح سفيان فيه -وهو ابن سعيد- بالسماع.\nثانيهما: من عادة الأئمة غالبًا الابتداء بالنازل، ثم العالي (^١)، وهو كذلك في الأول إلى أبي وائل أربعة، وفي الثاني: ثلاثة.\nوعند ابن ماجه عن أبي وائل قال: بعث رجل معي بدراهم هدية إلى البيت، فدخلت البيت، وشيبة جالس على كرسي فناولته إياها فقال: ألك هذِه؟ قلتُ: لا، ولو كانت لي لم آتك بها. قال: أما لئن قلت ذاك، لقد جلس عمر مجلسك الذي أنت فيه، وقال: لا أخرج حتى أقسم مال الكعبة، الحديث. وفيه: فقلت: لأنه - ﵇ - قد رأى مكانه، وأبو بكر وهما أحوج منك إلى المال، فلم يحركاه، فقام كما هو فخرج (^٢).\nوقال الإسماعيلي: ليس في الخبر لكسوة الكعبة ذكر.\n_________\n(^١) الإسناد العالي هو: الإسناد الذي قلَّ عدد رجاله بالنسبة إلى إسناد آخر لنفس الحديث أو نفس المتن كثر عدد رجاله.\nوالإسناد النازل هو: الإسناد الذي كثر عدد رجاله بالنسبة إلى إسناد آخر لنفس الحديث أو نفس المتن قل عدد رجاله.\nوالإسناد العالي أفضل من النازل؛ لأن عدد رجاله أو وسائطه أقل وكلما قلت الوسائط أو الرجال قلَّ احتمال وقوع الخطأ، والعكس. والإسناد النازل قد يكون أفضل في حالة واحدة، إذا كان رجاله أوثق وأضبط وأتقن من الإسناد العالي، وقد شغف المتقدمون بالإسناد العالي وبذلوا في طلبه الرحلات الطويلة الشاقة. انظر: \"علوم الحديث\" لابن الصلاح ص: ٢٥٥ - ٢٦٤، و\"المقنع في علوم الحديث\" للمصنف ٢/ ٤٢١ - ٤٢٦، و\"فتح المغيث\" للسخاوي ٣/ ٢ - ٢٧.\n(^٢) \"سنن ابن ماجه\" (٣١١٦) وصححه الألباني في \"صحيح ابن ماجه\" (٢٥٢٩).","vol":"11","page":343},{"text":"قلتُ: الجواب -كما أفاده ابن بطال-: لأنَّ منْ المعلوم أنَّ الملوك في كل سنة كانوا يتفاخرون بتسبيل الأموال لها، فأراد البخاري أنَّ عمر لمَّا أراد قسمة الذهب والفضة الموقوفين بها على أهل الحاجة صوابًا، كان حكم الكسوة حكم المال يجوز قسمتها، بل ما فضل من كسوتها أولى بالقسمة على أهل الحاجة من قسمة المال، إذ قد يمكن نفقة المال فيما تحتاج إليه الكعبة في إصلاح ما وَهَى منها، وفي (وقيد) (^١) وأجرة قيم، والكسوة لا تدعو إليها ضرورة، ويكفي منها بعضها (^٢).\nونحا نحوه ابن المنير فقال: يحتمل أنْ يكون مقصوده بالترجمة التنبيه على أنَّ كسوة الكعبة مشروعة ومأثورة، ولم تزل تقصد بمال يوضع فيها على معنى الزينة والجمال؛ إعظامًا لحرمتها في الجاهلية والإسلام، والكسوة من هذا القبيل.\nويحتمل أن يريد التنبيه على حكم الكسوة، وهل يجوز التصرف فيما عتق منها كما يصنع الآن؟ فنبَّه على أنه موضع اجتهاد، وأنَّ مقتضى رأي عمر أن يقسم في المصالح، وأنَّ رأي الشارع والصديق يخالف رأيه.\nقال: والظاهر جواز قسمة الكسوة العتيقة إذ بقاؤها تعريض لفسادها بخلاف النقدين، وإذ لا جمال في كسوة عتيقة مطوية، ويؤخذ من قول عمر أن صرف المال في الفقراء والمساكين آكد من صرفه في كسوة الكعبة، لكن الكسوة في هذِه الأزمنة أهم؛ إذ الأمور المتقادمة تتأكد حرمتها في النفوس، وقد صار تركها في العرف غضا في الإسلام،\n_________\n(^١) كذا صورتها في الأصل، وفي \"شرح ابن بطال\" وهو المصدر المنقول منه وضع محقق الكتاب مكانها بياضًا بين قوسين وعلق قائلًا: كلمة لم أستطع قراءتها في الأصل.\n(^٢) \"شرح ابن بطال\" ٤/ ٢٧٦ - ٢٧٧.","vol":"11","page":344},{"text":"واضعًا لقلوب المسلمين (^١).\nولك أن تقول: لعل البخاري أراد أصل الحديث على عادته في الاستنباط وهو قوله عند ابن ماجه: \"مال الكعبة\" (^٢) وهي داخلة فيه.\nيؤيده قوله - ﵇ -: \"وهل لك من مالك إلا ما لبست فأبليت\" (^٣). فجعل اللبس وهو الكسوة مالًا.\nقال صاحب \"التلخيص\": لا يجوز بيع أستارها، وكذا قال أبو الفضيل بن عبدان: لا يجوز قطع أستارها ولا قطع شيء من ذلك، ولا يجوز نقله ولا بيعه ولا شراؤه، قال: ومن عمل شيئًا من ذلك كما تفعله العامة يشترونه من بني شيبة لزمه رده، ووافقه الرافعي.\nوقال ابن الصلاح: الأمر فيها إلى الإمام يصرفه في بعض مصارف بيت المال بيعًا وعطاء. واحتج بما ذكره الأزرقي: أنَّ عمر كان ينزع كسوة البيت كل سنة فيقسمها على الحاج (^٤).\nوعند الأزرقي عن ابن عباس وعائشة أنهما قالا: تباع كسوتها، ويجعل منها في سبيل الفقراء والمساكين وابن السبيل، قالا: ولا بأس أن يلبس كسوتها من صارت إليه من حائض وجُنب وغيرهما، وكذا قالته أم سلمة (^٥).\nوذكر ابن أبي شيبة عن ابن أبي ليلى -وسُئل عن رجل سرق من الكعبة- فقال: ليس عليه قطع (^٦).\n_________\n(^١) \"المتواري\" ص: ١٣٨ - ١٣٩.\n(^٢) ابن ماجه (٣١١٦).\n(^٣) رواه مسلم (٢٩٥٨).\n(^٤) \"أخبار مكة\" ١/ ٢٥٨ - ٢٥٩.\n(^٥) \"أخبار مكة\" ١/ ٢٦١ - ٢٦٢.\n(^٦) \"المصنف\" ٦/ ٣ (٢٩٠٠١).","vol":"11","page":345},{"text":"وذكر محمد بن إسحاق في \"سيره\" تبان أسعد كرب، وهو تُبَّعُ الآخر، وجده تُبَّع الأول، ثم ساق نسبه إلى يعرب بن قحطان، قال: كان هو وقومه أصحاب أوثان يعبدونها، وجه إلى مكة حتى إذا كان بين عسفان وأمجَ أتاه نفر من هذيل بن مدركة فقالوا: ألا ندلك على بيت مال داثر؟ قال: بلى، قالوا: مكة. وإنما أراد الهذليون هلاكه؛ ما عرفوا هلاك من أراده من الملوك، فقال له حبران كانا معه: إنما\nأراد هؤلاء هلاكك، قال: فبماذا تأمراني؟\nقالا: تصنع عنده ما يصنع أهله، تحلق وتطوف وتنحو، ففعل، وأقام بمكة ستة أيام ينحر للناس ويطعمهم، فَأُرِيَ في المنام أنْ يكسو البيت، فكساه الخصف، ثم أُرِيَ أن يكسوه أحسن من ذلك، فكساه المعافر، ثم أُريَ أنْ يكسوه أحسن من ذلك، فكساه الملاء والوصائل، فكان تبع فيما يزعمون أول من كسا البيت.\nوقال في موضع آخر عن ابن إسحاق: أول من كساها الديباج الحجاج، وذكر ابن قتيبة أنَّ هذِه القصة كانت قبل الإسلام بسبعمائة سنة.\nوفي \"معجم الطبراني\" من حديث ابن لهيعة ثنا أبو زرعة بن عمرو سمعت سهل بن سعد رفعه: \"لا تسبوا تبعًا فإنه قد أسلم\". وقال: لا يروى عن سهل إلَّا بهذا الإسناد، تفرَّد به ابن لهيعة (^١).\nوفي \"مغائص الجوهر في أنساب حمير\": كان يدين بالزبور.\nوذكر ابن أبي الأزهر في \"تاريخه\": أول من كساها عدنان بن أدد، وفي كتاب الكلبي: تبع بن حسان بن تبع بن ملكيكرب، وهو تبع\n_________\n(^١) \"المعجم الأوسط\" ٣/ ٣٢٣ (٣٢٩٠)، وصححه الألباني في \"صحيح الجامع\" (٧٣١٩)، وانظر: \"الصحيحة\" ٥/ ٥٤٨ (٢٤٢٣).","vol":"11","page":346},{"text":"الأصغر، وآخر التبابعة، أتى مكة وطاف بها وحلق كالذي فعل جده تبع الأوسط، وكسا البيت الملاء والخز والديباج، وهو القائل:\nكسونا البيت الذي حرَّم الله … ....................\nوقيل: بل قائله تبع الأوسط، والأول أصح وأكثر، وهو الذي عليه العلماء باليمن.\nوزعم الزبير أنَّ أول من كساها الديباج عبد الله بن الزبير، زاد أبو بكر التاريخي وغيره جوفها أجمع، وكان يصب الطيب فيما بين أضعاف البنيان.\nوذكر بعض الحجبة أنه وجد قطعة ديباج من ديباج الكعبة فيها بما أمر به أبو بكر أمير المؤمنين، وكان ينقل بنفسه الحجارة لبنائها، قال عامر ابنه: رأيته يشرب الماء وهو نائم من اللغب.\nقال أبو بكر بإسناده إلى عمر أنه كان ينزع كسوة الكعبة كل عام يقسمها في الحاج، فيستترون بها ويستظلون بها على الشجر، وهذا سلف في \"أخبار مكة وفتوحها\" للفاكهي (^١)، ويقال: أول من كساها الديباج عبد الملك بن مروان.\nوفي \"الأوائل\" لأبي عروبة الحراني من حديث الأشعث، عن الحسن قال: أول شيء كسية الكعبة أن سيدنا رسول الله - ﷺ - كساها قباطي. وذكر الدارقطني أنَّ نتيلة بنت جناب أم العباس بن عبد المطلب كانت قد أضلت العباس صغيرًا فنذرت إن وجدته أن تكسو الكعبة\nالديباج، ففعلت ذلك حين وجدته، وكانت من بيت مملكة (^٢).\n_________\n(^١) \"أخبار مكة\" ٥/ ٢٣٢ (٢١٢).\n(^٢) رواه الدارقطني في \"المؤتلف والمختلف\" ١/ ٤٦٦.","vol":"11","page":347},{"text":"وللأزرقي عن ابن جريج: كان تبع أول من كسا البيت كسوة كاملة، أُرِيَ في المنام أن يكسوها، فكساها الأنطاع، ثم أُرِي أن يكسوها ثياب حبرة من عصب اليمن (^١). ثم كساها الناس بعده في الجاهلية، ثم ذكر أيضًا أن النبي - ﷺ - كساها، ثم أبو بكر ثم عمر ثم عثمان ومعاوية بن أبي سفيان وابن الزبير الديباج، وكانت تُكسى يوم عاشوراء ثم صار معاوية يكسوها مرتين، والمأمون كان يكسوها ثلاثًا: الديباج الأحمر يوم التروية، والقباطي هلال رجب، والديباج الأبيض يوم سبع وعشرين من رمضان (^٢).\nوذكر الماوردي أن أول من كساها الديباج خالد بن جعفر بن كلاب، أخذ لطيمة (^٣) تحمل البر ووجد فيها أنماطًا فعلقها على الكعبة.\nوذكر الجاحظ أن أول من خلَّقها عبد الله بن الزبير.\nوفي كتاب ابن اسحاق أول من جلاها عبد المطلب بن عبد مناف، لمَّا حفرها بالغزالين اللذين وجدهما من ذهب (^٤).\nوفي ابن أبي شيبة، عن عبد الأعلى، عن محمد بن إسحاق، عن عجوز من أهل مكة قالت: أُصيب ابن عفان وأنا ابنة أربع عشرة سنة، قالت: ولقد رأيت البيت وما عليه كسوة إلا ما يكسوه الناس\nالكساء الأحمر يطرح عليه، والثوب الأصفر والكساء الصوف، وما كسي من شيء علق عليه، ولقد رأيته وما عليه ذهب ولا فضة، قال\n_________\n(^١) \"أخبار مكة\" ١/ ٢٤٩ - ٢٥٠.\n(^٢) \"أخبار مكة\" للأزرقي ١/ ٢٥٢ - ٢٥٦.\n(^٣) ورد بهامش الأصل ما نصه: اللطيمة: العير التي تحمل الطيب وبز التجار، وربما قيل لسوق العطارين: لطيمة.\n(^٤) \"سيرة ابن إسحاق\" ص ٦ (١٢).","vol":"11","page":348},{"text":"محمد: لم يُكسَ البيت على عهد أبي بكر ولا عمر، وأن عمر بن عبد العزيز كساه الوصائل والقباطي.\nوعن ليث بن أبي سليم قال: كانت كسوة الكعبة على عهد رسول الله - ﷺ - الأنطاع والمسوح (^١).\nوقال ابن دحية: كساها المهدي القباطي والخز والديباج، وطلى جدرانها بالمسك والعنبر من أسفلها إلى أعلاها (^٢).\nوفي ابن بطال: قال ابن جريج: زعم بعض علمائنا أن أول من كساها إسماعيل، قال: وبلغني أن تبعًا أول من كساها، ولم تزل الملوك في كل زمن يكسونها بالثياب الرقيقة، ويقومون بما تحتاج إليه من المؤنة؛ تبركا بذلك، فرأى عمر أن ما فيها من الذهب والفضة لا تحتاج إليه الكعبة لكثرته، فأراد أن يصرفه في منافع المسلمين؛ نظرًا لهم، فلمَّا أخبره شيبة بأنه - ﵇ - وأبا بكر لم يتعرضا لذلك\nأمسك، وصوب فعلهما، وإنما تركا ذلك والله أعلم؛ لأن ما جعل في الكعبة وسبل لها يجري مجرى الأوقاف، ولا يجوز تغيير الأوقاف عن وجوهها، ولا صرفها عن طرقها، وفي ذلك أيضًا تعظيم للإسلام وحرماته، وترهيب على العدو (^٣).\nوقد روى ابن عيينة، عن عمرو، عن الحسن قال: قال عمر بن الخطاب: لو أخذنا ما في هذا البيت -يعني الكعبة- فقسمناه، فقال له أُبي بن كعب: والله ما ذلك لك. قال: ولم؟ قال: لأن الله بين\n_________\n(^١) \"المصنف\" ٣/ ٤٢٨ - ٤٢٩ (١٥٨١٢، ١٥٨١٤).\n(^٢) انظر: \"أخبار مكة للأزرقي\" ١/ ٢٦٢ - ٢٦٣.\n(^٣) \"شرح ابن بطال\" ٤/ ٢٧٦.","vol":"11","page":349},{"text":"موضع كل مال، وأقره رسول الله - ﷺ -. قال: صدقت (^١).\nوفي الحديث حجة لمن قال: إنه يجوز صرف ما جعل سبيل من سبل الله في سبيل آخر من سُبل الله، إذا كان ذلك صوابًا، وفي فعله - ﵇ - وفعل أبي بكر حجة لمن رأى بقاء الأموال على ما سبلت عليه، وترك تغييرها عما جُعلت له.\nوفي قوله: (هُمَا المَرْآنِ أَقْتَدِي بهما)، من الفقه ترك خلاف كبار الأئمة، وفضل الاقتداء بهما، وأن ذلك فعل السلف.\nوقوله: (الْمَرْآنِ): يقال هذا مرء صالح، وفيه لغة بالضم، ولا يجمع على لفظه، وبعضهم يقول: المرءون.\nفإن جئت بألف الوصل كان فيه ثلاث لغات: فتح الراء على كل حال، وإعرابها على كل حال، حكاهما الفراء، وضم الراء على كل حال، وإعرابها على كل حال، تقول: هذا امرؤٌ، ورأيت امرأً، ومررت بامرئ، ولا جمع له من لفظه، وهذِه امرأة، مفتوحة الراء على كل حال.\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٥/ ٨٨ (٩٠٨٤).","vol":"11","page":350},{"text":"<span data-type='title' id=toc-1245>٤٩ - باب هَدمِ الكَعْبَةِ</span>\nقَالَتْ عَائِشَةُ: قَالَ النَّبِيُّ - ﷺ -: \"يَغْزُو جَيْشٌ الكَعْبَةَ، فَيُخْسَفُ بِهِمْ\". [انظر: ٢١١٨]\n\n١٥٩٥ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ الأَخْنَسِ، حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَأَنِّي بِهِ أَسْوَدَ أَفْحَجَ، يَقْلَعُهَا حَجَرًا حَجَرًا\". [فتح: ٣/ ٤٦٠]\n\n١٥٩٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُخَرِّبُ الكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الحَبَشَةِ\". [انظر: ١٥٩١ - مسلم: ٢٩٠٩ - فتح: ٣/ ٤٦٠]\nثم ذكر حديث ابن عباس السالف، وحديث أبي هريرة السالف أيضًا، وقد سبقا.\nوالتعليق الأول عنده مسند وكذا عند مسلم (^١).\nوفيه: إخبار عما يكون من الحدثان والأشراط؛ وذلك يكون في أوقات مختلفة، فحديث عائشة هو في وقت غير هدمها، ويمكن أن يكون هدمه لها عند اقتراب الساعة، ولا يدل ذلك على انقطاع الحج، فقد سلف من حديث أبي سعيد أنه يحج بعد خروج يأجوج ومأجوج، وعيسى يحج ويعتمر بعد ذلك (^٢).\n_________\n(^١) سيأتي مسندًا برقم (٢١١٨) في البيوع، باب: ما ذكر في الأسواق، ورواه مسلم (٢٨٨٤) كتاب: الفتن وأشراط الساعة، باب: الخسف بالجيش الذي يؤم البيت.\n(^٢) سلف برقم (١٥٩٣).","vol":"11","page":351},{"text":"<span data-type='title' id=toc-1246>٥٠ - باب مَا ذُكِرَ فِي الحَجَرِ الأَسْوَدِ</span>\n١٥٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَابِسِ بْنِ رَبِيعَةَ، عَنْ عُمَرَ - ﵁ - أَنَّهُ جَاءَ إِلَى الحَجَرِ الأَسْوَدِ فَقَبَّلَهُ، فَقَالَ: إِنِّي أَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْلَا أَنِّي رَأَيْتُ النَّبِيَّ - ﷺ - يُقَبِّلُكَ مَا قَبَّلْتُكَ. [١٦٠٥، ١٦١٠ - مسلم: ١٢٧٠ - فتح: ٣/ ٤٦٢]\nذكر فيه حديث عابس بن ربيعة، عَنْ عُمَرَ - ﵁ - أَنَّهُ جَاءَ إِلَى الحَجَرِ الأَسْوَدِ فَقبَّلَهُ، فَقَالَ: إِنَّي أَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْلَا أَنِّي رَأَيْتُ رسول الله - ﷺ - يُقبِّلُكَ مَا قَبَّلْتُكَ.\nهذا الحديث أخرجه مسلم أيضًا من حديث عبد الله بن عمر وعبد الله ابن سرجس عن عمر (^١)، والنسائي من حديث ابن عباس عنه، وعنده: قبله ثلاثًا (^٢)، وعند الحاكم: وسجد عليه، ثم صحح إسناده (^٣)، وعند الترمذي عنه: \"نزل الحجر الأسود من الجنة أشد بياضا من اللبن، فسودته خطايا بني آدم\" ثم قال: حسن صحيح (^٤)، وعنده عنه: \"إن لهذا الحجر لسانًا وشفتين يشهد لمن استلمه يوم القيامة بحق\" وقال: حسن (^٥).\n_________\n(^١) \"صحيح مسلم\" (١٢٧٠) كتاب: الحج، باب: استحباب تقبيل الحجر الأسود في الطواف.\n(^٢) \"سنن النسائي\" ٥/ ٢٢٧.\n(^٣) \"المستدرك\" ١/ ٤٥٥.\n(^٤) \"سنن الترمذي\" (٨٧٧). وصححه الألباني في \"صحيح الجامع\" (٦٧٥٦)، وانظر: \"الصحيحة\" ٦/ ٢٣٠ (٢٦١٨).\n(^٥) \"سنن الترمذي (٩٦١). بلفظ: \"والله ليبعثنه الله يوم القيامة له عينان يبصر بهما ولسان ينطق به، يشهد على من استلمه بحق\". وصححه الألباني في \"صحيح =","vol":"11","page":352},{"text":"والحاكم وقال: صحيح الإسناد (^١)، وله شاهد صحيح عن عبد الله بن عمرو مرفوعًا: \"يأتي الركن والمقام يوم القيامة أعظم من أبي قبيس، له لسان وشفتان، يكلم عمن استلمه بالنية، وهو يمين الله التي يصافح بها عباده\" (^٢).\nقال: وقد روي لهذا الحديث شاهد مفسر غير أنه ليس من شرطهما، فذكره من حديث أبي سعيد الخدري (^٣). وذكر على شرط مسلم من حديث جابر: بدأ بالحجر فاستلمه، وفاضت عيناه بالبكاء وقبَّله ووضع يده عليه، ومسح بها وجهه (^٤).\nوفي \"فضائل مكة\" للجندي من حديث ابن جريج، عن محمد بن عباد بن جعفر، عن ابن عباس: إن هذا الركن الأسود يمين الله في الأرض يصافح به عباده مصافحة الرجل أخاه.\nومن حديث الحكم بن أبان، عن عكرمة عنه زيادة: فمن لم يدرك بيعة رسول الله - ﷺ - ثم استلم الحجر فقد بايع الله ورسوله.\nوللطبراني من حديث إبراهيم بن يزيد المكي زيادة: ما حادى به عبد مسلم يسال الله خيرا إلا أعطاه إياه.\n_________\n= الجامع\" (٧٠٩٨)، وانظر: \"صحيح الترغيب والترهيب\" ٢/ ٢٨ (١١٤٤).\n(^١) \"المستدرك\" ١/ ٤٥٧، باللفظ الذي ذكره المصنف، وصححه الألباني في \"صحيح الجامع\" (٢١٨٤).\n(^٢) \"المستدرك\" ١/ ٤٥٧ وقال الألباني في \"صحيح الترغيب والترهيب\" ٢/ ٢٩ (١١٤٥): حسن لغيره.\n(^٣) \"المستدرك\" ١/ ٤٥٧ - ٤٥٨.\n(^٤) \"المستدرك\" ١/ ٤٥٤ - ٤٥٥، وقال الألباني في \"ضعيف الترغيب والترهيب\" ١/ ٣٦٣ (٧٣١): منكر.","vol":"11","page":353},{"text":"ومن حديث معمر، عن رجل، عن المنهال بن عمرو، عن مجاهد أنه قال: يأتي الحجر والمقام يوم القيامة كل واحد منهما مثل أُحد، فيناديان بأعلى صوتهما، يشهدان لمن وافاهما بالوفاء.\nوعن أنس رفعه: \"الركن والصفا يقوتتان من ياقوت الجنة\". قال الحاكم: صحيح الإسناد (^١).\nوعن ابن عمرو مرفوعًا: \"الركن والمقام ياقوتتان من ياقوت الجنة، طمس الله نورهما، ولولا ذلك لأضاء ما بين المشرق والمغرب\" ذكره شاهدًا (^٢)، وأخرجه البيهقي بإسناد جيد بزيادة \"ولولا ما مسهما من خطايا بني آدم، وما مسهما من ذي عاهة إلا شفي، وما على الأرض من الجنة غيره\" (^٣).\nقال ابن أبي حاتم عن أبيه: وقفه أشبه على عبد الله بن عمرو، ورجاء بن صبيح الذي رفعه ليس بقوي (^٤).\nوعن عبد الله بن السائب: سمعت النبي - ﷺ - فيما بين ركن بني جُمح والركن الأسود يقول: \"ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار\". قال الحاكم: صحيح على شرط مسلم (^٥).\nوعن ابن عباس يرفعه كان يدعو بين الركن: \"رب قنعني بما رزقتني،\n_________\n(^١) \"المستدرك\" ١/ ٤٥٦، بلفظ: (الركن والمقام ياقوتتان من يواقيت الجنة) وصححه الألباني في \"صحيح الجامع\" (٣٥٥٩).\n(^٢) \"المستدرك\" ١/ ٤٥٦، وصححه الألباني في \"صحيح الجامع\" (١٦٣٣)، وانظر: \"صحيح الترغيب والترهيب\" ٢/ ٢٩ - ٣٠ (١١٤٧).\n(^٣) \"السنن الكبرى\" ٥/ ٧٥.\n(^٤) \"علل الحديث\" ١/ ٢٩٩ (٨٩٩).\n(^٥) \"المستدرك\" ١/ ٤٥٥.","vol":"11","page":354},{"text":"وبارك لي فيه، واختلف علي كل غائبة لي بخير\" وقال: صحيح الإسناد (^١).\nوعن أبي هريرة يرفعه: \"وُكِّلَ بالحجر الأسود ملكًا فمن قال: اللهم\nإني أسألك العفو والعافية في الدنيا والآخرة، ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار. قالوا آمين\" رواه ابن ماجه بإسناد فيه: إسماعيل بن عياش، بلفظ \"من فاوضه -يعني الركن الأسود- فإنما يفاوض يد الرحمن\" (^٢).\nوعن ابن عباس مرفوعًا \"ما مزرت على الركن إلَّا رأيت عليه ملكًا يقول: آمين، فإذا مررتم عليه فقولو ا: ربنا آتنا في الدنيا حسنة\" الحديث.\nذكره ابن مردويه في \"تفسيره\" (^٣)، وعن ابن عمر أن رسول الله - ﷺ - كان إذا طاف بالبيت مسح أو قال: استلم الحجر والركن في كل طواف. صحيح الإسناد (^٤).\nوعند الجندي عن سعيد بن المسيب: الركن والمقام حجران من حجارة الجنة.\n_________\n(^١) \"المستدرك\" ١/ ٤٥٥، وقال الألباني: إسناده ضعيف، وقد استغربه الحافظ؛ لأن عطاء بن السائب كان اختلط، وسعيد بن زيد سمع منه آخرًا، على ضعف في حفظه، ورواه غيره عنه موقوفًا ا. هـ. \"صحيح ابن خزيمة\" ٤/ ٢١٧ (٢٧٢٨).\n(^٢) \"سنن ابن ماجه\" (٢٩٥٧)، وضعفه الألباني في \"ضعيف الترغيب والترهيب\" ١/ ٣٥٩ (٧٢١).\n(^٣) ذكره السيوطي في \"الدر المنثور\" ١/ ٤١٨، وعزاه لابن مردويه.\n(^٤) رواه ابن خزيمة ٤/ ٢١٦ (٢٧٢٣)، والحاكم في \"المستدرك\" ١/ ٤٥٦ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وصححه الألباني في \"صحيح الجامع\" (٤٧٥١)، وانظر: \"الصحيحة\" ٥/ ١٠٨ (٢٠٧٨). والحديث رواه أبو داود (١٨٧٦) بلفظ: كان رسول الله - ﷺ - لا يدع أن يستلم الركن اليماني والحجر في كل طوفة، قال: وكان عبد الله بن عمر يفعله. وكذا رواه النسائي ٥/ ٢٣١، أحمد ٢/ ١٨.","vol":"11","page":355},{"text":"وعن ابن عمر أنه - ﵇ - أتى الحجر الأسود فاستلمه، ووضع شفتيه عليه وبكى بكاءً طويلًا ثم التفت فإذا عمر يبكي خلفه فقال: \"يا أبا حفص ها هنا تسكب العبرات\"، قال الحاكم فيه: صحيح الإسناد (^١).\nوعنده -أعني: الجندي- عن مجاهد: الركن من الجنة ولو لم يكن منها لغني.\nوعن ابن عباس رفعه: \"لولا ما طبع الله الركن من أنجاس الجاهلية وأوساخها وأيدي الظلمة والأثمة؛ لاستشفي به من كل عاهة، ولألفاه اليوم كهيئة يوم خلقه الله تعالى وإنما غيَّره الله بالسواد؛ لئلا ينظر أهل الدنيا إلى زينة الجنة، وإنه لياقوتة من ياقوت الجنة بيضاء وضعه لآدم حيث أنزله في موضع الكعبة قبل أن تكون الكعبة والأرض يومئذ طاهرة، لم يعمل فيها بشيء من المعاصي، وليس لها أهل ينجسونها، ووضع لها صفًا من الملائكة على أطراف الحرم يحرسونه من جان الأرض، وسكانها يومئذ الجن، وليس ينبغي لهم أن ينظروا إليه؛ لأنه شيء من الجنة، ومن نظر إلى الجنة دخلها فهم على أطراف الحرم حيث أعلامه اليوم، محدقون به من كل جانب بينه وبين الحرم\" (^٢).\nوللطبراني عن عائشة مرفوعًا \"استمتعوا من هذا الحجر الأسود قبل أن يرفع فإنه خرج من الجنة وإنه لا ينبغي لشيء خرج منها أن لا يرجع إليها قبل يوم القيامة\".\n_________\n(^١) \"المستدرك\" ١/ ٤٥٤، وقال الألباني في \"الضعيفة\" ٣/ ٩١ (١٠٢٢): ضعيف جدًا.\n(^٢) رواه الفاكهي في \"أخبار مكة\" ١/ ٨١ - ٨٢، والطبراني ١١/ ٥٥ - ٥٦ (١١٠٢٨)، وفي \"الأوسط\" ٦/ ٢٢٩ - ٢٣٠ (٦٢٦٣) مختصرًا، وأورده الهيثمي في \"المجمع\" ٣/ ٢٤٢ - ٢٤٣، وقال: رواه الطبراني في \"الأوسط\"، وفيه: جماعة لم أجد من ترجمهم ثم أتبعه بالحديث الذي في \"الكبير\" وقال: رواه الطبراني في \"الكبير\" وفيه: من لم أعرفه ولا له ذكر. وضعفه الألباني في \"الضعيفة\" ١/ ٦١٥ (٤٢٦).","vol":"11","page":356},{"text":"ولأحمد عن عمر أنه عليه - ﷺ - قال\": \"إنك رسول قوى فلا تزاحم على الحجر فتؤذي الضعيف، إن وجدت خلوة فاستلمه وإلا فاستقبل وكبر وهلل\" (^١).\nوللدارقطني عن عطاء قال: رأيت أبا سعيد وأبا هريرة وابن عمر وجابرًا إذا استلموا الحجر قبَّلوا أيديهم (^٢).\nولمسلم عن ابن عباس يرفعه \"يستلم الركن بمحجن، ويقبل المحجن\" (^٣).\nوللطبراني: أن ابن عمر كان إذا استلم الركن قال: بسم الله، والله أكبر (^٤).\nوعنده من حديث الحارث عن علي أنه كان إذا استلم الحجر قال: اللهم إيمانًا بك وتصديقًا بكتابك وسُنة نبيك - ﷺ - (^٥).\nإذا تقرر ذلك: فإنما قال ذلك عمر؛ لأن الناس كانوا حديث عهد بعبادة الأصنام.\n_________\n(^١) \"المسند\" ١/ ٢٨.\n(^٢) \"سنن الدارقطني\" ٢/ ٢٩٠.\n(^٣) حديث ابن عباس هذا رواه مسلم (١٢٧٢) لكن بدون ذكر: (ويقبل المحجن)، كتاب: الحج، باب: جواز الطواف على بعير وغيره واستلام الحجر بمحجن ونحوه للراكب. واللفظ الذي ذكره المصنف رواه مسلم (١٢٧٥) من حديث أبي الطفيل.\n(^٤) \"الدعاء\" ٢/ ١٢٠١ (٨٦٢).\n(^٥) \"المعجم الأوسط\" ١/ ١٥٧ (٤٩٢)، وذكره الهيثمي في \"المجمع\" ٣/ ٢٤٠ وقال: رواه الطبراني في \"الأوسط\"، وفيه: الحارث، وهو ضعيف وقد وثق، وضعفه الألباني في \"الضعيفة\" ٣/ ١٥٦ (١٠٤٩).","vol":"11","page":357},{"text":"<span data-type='title' id=toc-1247>٥٤ - باب مَن كَبَّرَ فِي نَوَاحِي الكَعْبَةِ</span>\n١٦٠١ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - لَمَّا قَدِمَ أَبَى أَنْ يَدْخُلَ البَيْتَ وَفِيهِ الآلِهَةُ، فَأَمَرَ بِهَا فَأُخْرِجَتْ، فَأَخْرَجُوا صُورَةَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ فِي أَيْدِيهِمَا الأَزْلَامُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"قَاتَلَهُمُ اللهُ، أَمَا وَاللهِ قَدْ عَلِمُوا أَنَّهُمَا لَمْ يَسْتَقْسِمَا بِهَا قَطُّ\". فَدَخَلَ البَيْتَ، فَكَبَّرَ فِي نَوَاحِيهِ، وَلَمْ يُصَلِّ فِيهِ. [انظر: ٣٩٨ - مسلم: ١٣٣١ - فتح: ٣/ ٤٦٨]\nذكر فيه حديث ابن عباس: أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا قَدِمَ أَبَى أَنْ يَدْخُلَ البَيْتَ، وَفِيهِ الآلِهَةُ، فَأَمَرَ بِهَا فَأُخْرِجَتْ، فَأَخْرَجُوا صُورَةَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ فِي أَيْدِيهِمَا الأَزْلَامُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"قَاتَلَهُمُ اللهُ، أَمَا وَاللهِ قَدْ عَلِمُوا أَنَّهُمَا لَمْ يَسْتَقْسِمَا بِهَا قَطُّ\". فَدَخَلَ البَيْتَ، فَكَبَّرَ فِي نَوَاحِيهِ، وَلَمْ يُصَلِّ فِيهِ. هذا الحديث من أفراد البخاري.\nوفي رواية: حتى أمر بها فمحيت، خرجهُ في الأنبياء في باب قول الله تعالى: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء: ١٢٥]، وخرج فيه أيضًا عن ابن عباس: دَخَل النبي - ﷺ - البيت فَوجَد صورة إبراهيم وصورة مريم فقال \"أما هم فقد سمعوا أنَّ الملائكة لا تَدخل بيتًا فيه صورة، هذا إبراهيم مُصور، فما له يستقسم؟ \" (^١).\nوأخرجه أيضًا من طريق وهيب: حَدَّثَنَا أيوب، عن عكرمة، عن رسول الله - ﷺ - مرسلًا (^٢). وسَلف في الصَّلاة عن إسحاق بن نصر، ثَنَا\n_________\n(^١) سيأتي برقم (٣٣٥١).\n(^٢) ستأتي عقب حديث رقم (٤٢٨٨).","vol":"11","page":358},{"text":"عبد الرزاق، أنا ابن جريج، عن عطاء: سَمعْتُ ابن عباس لما دَخل النبي - ﷺ - البيت. الحديث (^١).\nقَالَ الإسماعيلي: هذا أحسبه وقع غلطًا لا من الكتَّاب، فإني نقلتهُ من كتاب مسموع مُصحح ممن سمع منهُ، ووجدتهُ كذلك في غير نسخة، والحديث إنما هو عن ابن عباس، عن أسامة، وكان هذا في فتح مكة سنة ثمان.\nوفي أبي داود، عن عبد الرحمن بن صفوان: لمَّا فتح رسول الله - ﷺ - مكة، انطلقت فوافقته قد خرج من الكعبة، وكان قد دخلها بالسيف، فأخرجت الآلهة وهي الأنصاب التي كانت قُريش تعبد، ثم دخل البيت بعد ذَلِكَ، وكبَّر في نواحيه، وكان دَخل مكة حلالًا، ثم اعتمر في ذَلِكَ العام بعد رجوعه من الطائف (^٢).\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nالأزلام: جمع زُلم وزَلم، وهي: الأقداح أيضًا، واحدها قِدْح، وسُميت بذلك؛ لأنها تُقلم أي: تُبرى، ذكرهُ ابن قُتيبة في كتاب \"القداح\"، كانت الجاهلية يتخذونها، ويكتبون على بعضها: نهاني ربِّي، وعلى بعضها: أمرني ربي، وعلى بعضها: نعم، وعلى بعضها: لا، فإذا أراد أحدهم سفرًا، أو غيره دفعوها إلى بعضهم حَتَّى يقبضها، فإن خرج القدح الذي عليه: أمرني ربي مضى، أو نهاني كف.\n_________\n(^١) برقم (٣٩٨) باب: قول الله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾.\n(^٢) \"سنن أبي داود\" (١٨٩٨) كتاب: المناسك، باب: الملتزم. وضعفه الألباني في \"ضعيف أبي داود\" برقم (٣٢٩).","vol":"11","page":359},{"text":"والاستقسام: ما قسم له من أَمر يزعمه، وقيل: كان إذا أراد أحدهم أمرًا أدخل يده في الوعاء الذي فيه الأزلام، فأخرج منها زلمًا وعمل بما عليه (^١)، وقيل: الأزلام: حصى أبيض كما نوا يضربون بها (^٢)، والاستقسام استفعال من قسم الرزق والحاجات، وذلك طلب أحدهم بالأزلام عَلَى ما قَسم له في حاجته التي يلتمسها من نجاح أو حرمان، فأبطل الرب تعالى ذَلِكَ من فعلهم، وأخبر أنه فسق؛ لأنهم كانوا يستقسمون عند آلهتهم التي يعبدونها، ويقولون: يا إلهنا، أخرج الحق في ذَلِكَ، ثم يعملون بِمَا خرج فيه، فكان ذَلِكَ كُفرًا بالله تعالى؛ لإضافتهم ما يكون من ذَلِكَ من صَواب، أو خطأ إلى أنهُ قسم آلهتهم (^٣).\nفأخبر الشارع عن إبراهيم، وإسماعيل أنهما لم يكونا يستقسمان بالأزلام، وإِنَّما كانا يفوضان أمورهما إلى الله الذي لا يخفَى عليه علم ما كان وما هو كائن؛ لأن الآلهة لا تضر ولا تنفع، ولذلك قَالَ - ﷺ -: \"لقدْ علموا أنهما لم يستقسما بها قط\"؛ لأنهم قد علموا أنَّ آباءهم أحدثوها، وكان فيهم بقية من دين إبراهيم، منهُ: الخِتان، وتحريم ذوات المحارم، إلا امرأة الأب، والجمع بين الأختين.\nوقال ابن التين: الأزلام: قداح، وهي أعواد نحتوها، وكتبوا في\nإحديهما: افعل، وفي الأخرى: لا تفعل، ولا شيء في الآخر. فإن خرجا فقد سلف، وإِنْ خرج الثالث أعاد الضرب حَتَّى يخرج له افعل، أو لا تفعل.\n_________\n(^١) انظر: \"الصحاح\" ٥/ ٢٠١٢. و\"النهاية في غريب الحديث\" ٤/ ٦٣.\n(^٢) انظر: \"الصحاح\" ٥/ ١٩٤٣. \"لسان العرب\" ٦/ ١٨٥٧ - ١٨٥٨.\n(^٣) \"النهاية في غريب الحديث\" ٤/ ٦٣. و\"لسان العرب\" ٦/ ٣٦٢٩.","vol":"11","page":360},{"text":"قَالَ: وكانت سبعة عَلَى صيغة واحدة مكتوب عليها: لا، نعم، منهم، من غيرهم، ملصق، العقل، فضل العقل. وكانت بيد قيم الأصنام، وهو السادن، وكانوا إذا أرادوا خروجًا، أو تزويجًا، أو حاجة أتى المُريد بمائة درهم فدفعها إلى السادن، فيسأل الصنم أن يوضح لهم ما يعمل عليه مِنْ مَقام أو خروج، فيضرب له بذينك السهمين الذين عليهما: نعم، ولا، فإِن خرج نعم ذَهب لحاجته، وإِنْ خرج لا كفَّ عنها، وإِنْ شكُّوا في نسب رجل أتوا به دار الأصنام، فضرب عليها بتلك الثلاثة التي هي: منهم، من غيرهم، ملصق. فما خرج فحكمه عَلَى السهم، فإِنْ خرج: منهم. كان من أوسطهم نسبًا،\nوإن خرج: من غيرهم. كان حليفًا، وإن خرج: مُلصق. لَمْ يكن له نسب، ولا حلف.\nوكانوا، إذا جنى أحدهم جناية فاختلفوا عَلَى من العقل، ضربوا عليه. فإن خرج العقل عَلَى مَنْ ضرب عليه، عَقَل وبرئ الآخرون.\nوكانوا إذا عَقلوا العقل، وفضل الشيء منهُ واختلفوا فيه، فأتوا السادن فضرب، فعلى مَنْ وَجب أداه، فهذا هو الاستقسام.\nوفي \"الجامع\": أتى المُريد لحاجته بمائة درهم يدفعها إلى السادن إلى آخر ما سَلف.\nقَالَ: فأما ما تفعله العرب من رمي السِّهام عَلَى الشيء الذي يتشاح عليه، فليس من هذا، وهو مُباح.\nقَالَ تعالى: ﴿وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ﴾ [آل عمران: ٤٤] لأنهم تشاحوا عليها، فألقوا عَلَى ذَلِكَ سهامًا، فخرج سهم زكريا، فهذا وأمثاله مُباح، والمحظور ما كانوا يرون من فعل الصَّنم.","vol":"11","page":361},{"text":"الثاني: في الحديث من الفقه، أنَّهُ يجب عَلَى العالم، والرجل الفاضل اجتناب مواضع الباطل، وأن لا يشهد مجالس الزور، وُينزه نفسه عن ذَلِكَ.\nالثَّالث: فيه أيضًا من الفقه: الإبانة عن كراهة النبي - ﷺ - دخوله بيتًا فيه صورة، وذلك أَنَّ الآلهة التي كانت في البيت. يومئذٍ إنَّما كانت تماثيل وصورًا، وقد تظاهرت الأخبار عنه - ﷺ - أنه كان يَكره دخول بيت [فيه] (^١) صورة، مع أنَّه يُكره دخول البيت الذي فيه ذَلِكَ، ولا يُحرم، وسيأتي ذَلِكَ في كتاب اللباس، والزينة مبسوطًا في باب. من كره القعود عَلَى الصورة (^٢)، وفي باب: لا تدخل الملائكة بيتًا فيه صورة (^٣)، إن شاء الله تعالى.\nالرَّابع: فيه التكبير في نواحي البيت، كما ترجم له.\nفائدة:\nسيأتي في الفتح أنَّه كان حول الكعبة ثلاثمائة صنم وستون، وسببه أنهم كانوا يعظمون كل يوم صنمًا، ويخصون أعظمها بيومين (^٤).\n_________\n(^١) زيادة ليست في الأصل ولا يستقيم المعنى بدونها.\n(^٢) انظر ما سيأتي برقم (٥٩٥٧ - ٥٩٥٨).\n(^٣) انظر ما سيأتي برقم (٥٩٦٠).\n(^٤) برقم (٤٢٨٧) كتاب: المغازي، باب: أين ركز النبي - ﷺ - الراية يوم الفتح.","vol":"11","page":362},{"text":"<span data-type='title' id=toc-1248>٥٥ - بَاب كَيْفَ كَانَ بَدْءُ الرَّمَلِ</span>\n١٦٠٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ -هُوَ ابْنُ زَيْدٍ- عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَدِمَ رَسُولُ اللهِ - ﷺ - وَأَصْحَابُهُ، فَقَالَ المُشْرِكُونَ: إِنَّهُ يَقْدَمُ عَلَيْكُمْ، وَقَدْ وَهَنَهُمْ حُمَّى يَثْرِبَ. فَأَمَرَهُمُ النَّبِيُّ - ﷺ - أَنْ يَرْمُلُوا الأَشْوَاطَ الثَّلَاثَةَ، وَأَنْ يَمْشُوا مَا بَيْنَ الرُّكْنَيْنِ، وَلَمْ يَمْنَعْهُ أَنْ يَأْمُرَهُمْ أَنْ يَرْمُلُوا الأَشْوَاطَ كُلَّهَا إِلاَّ الإِبْقَاءُ عَلَيْهِمْ. [٤٢٥٦، ١٦٤٩، ٤٢٥٧ - مسلم: ١٢٦٦ - فتح: ٣/ ٤٦٩]\nذكر فيه حديث ابن عباس: قَدِمَ رَسُولُ الله - ﷺ - وَأَصْحَابُهُ، فَقَالَ المُشْرِكُونَ: إِنَّهُ يَقْدُمُ عَلَيْكُمْ، وَقَدْ وهنتهم حُمَّى يَثْرِبَ. فَأَمَرَهُمُ النَّبِيُّ - ﷺ - أَنْ يَرْمُلُوا الأَشْوَاطَ الثَّلَاثَةَ، وَأَنْ يَمْشُوا مَا بَيْنَ الرُّكْنَيْنِ، وَلَمْ يَمْنَعْهُ أَنْ يَأمُرَهُمْ أَنْ يَرْمُلُوا الأَشْوَاطَ كُلَّهَا إِلا الإِبْقَاءُ عَلَيْهِمْ.\nوهو حديث صحيح أخرجه مسلم أيضًا بزيادة: فقال المشركون: هؤلاء الذين زعمتم أنَّ الحُمَّى وهنتهم، هؤلاء أجلد من كذا وكذا (^١)، وفي لفظ لهما: إنَّما سعى (^٢).\nورمل بالبيت، ليُري المشركين قوته.\nوللبخاري في عمرة القضاء: والمشركون من قبل قعيقعان (^٣).\nولمسلم: وكانوا يحسدونه (^٤). وفي لفظ: وكان أهل مكة قومًا حسدًا (^٥).\n_________\n(^١) \"مسلم\" (١٢٦٦/ ٢٤٠) في الحج، باب: استحباب الرمل في الطواف والعمرة.\n(^٢) سيأتي برقم (١٦٤٩) باب: ما جاء في السعي بين الصفا والمروة. ورواه مسلم برقم (١٢٦٦/ ٢٤١)\n(^٣) سيأتي برقم (٤٢٥٦) كتاب: المغازي.\n(^٤) \"صحيح مسلم\" (١٢٦٤/ ٢٣٧).\n(^٥) انظر: المصدر السابق.","vol":"11","page":363},{"text":"وللإسماعيلي: يقدم عليكم قوم عُراة، فأطلع الله نبيه عَلَى ما قالوا، فأمرهم أنْ يرملوا وأَنْ يمشوا. ولابن ماجه: قَالَ - ﷺ - لأصحابه حين أرادوا دخول مكة في عمرته بعد الحُديبية: \"إن قومكم غدًا سيرونكم، فليروكم جلدًا\"، فلمَّا دخلوا المسجد استلموا الركن، ورملوا وهو معهم (^١).\nوللطبراني عن عطاء، عن ابن عباس قَالَ: من شاء فليرمل، ومنْ شاء فلا رمل، إنما أمر رسول الله - ﷺ - بالرمل؛ ليري المشركين قوته (^٢).\nوللطبري في \"تهذيبه\": لمَّا اعتمر رسول الله - ﷺ - بلغه أن أهل مكة يقولون: إن بأصحابه هزلًا. فقال لهم حين قَدِموا: \"شدوا مآزركم وأعضادكم، وأرملوا حَتَّى يرى قومكم أن بكم قوة\".\nقَالَ: ثم حج رسول الله - ﷺ - فلم يرملْ، قالوا: وإِنَّما رَمل في عمرة القضية. في إسناده: حجاج بن أرطاة، ولأبي داود أنه - ﷺ - وأصحابه اعتمروا من جعرانة -يعني في عمرة القضاء- فرملوا بالبيت، وجعلوا أرديتهم تحت آباطهم، ثم قذفوه عَلَى عواتقهم اليسرى (^٣)، وفي لفظ: كانوا إذا بلغوا الركن اليماني، وتغيبوا من قريش مَشوا، ثم اطلعوا عليهم يرملون، تقول قُريش: كأنهم الغُزلان.\nقَالَ ابن عباس: كانت سُنَّة (^٤).\n_________\n(^١) \"سنن ابن ماجه\" (٢٩٥٣) كتاب: المناسك، باب: الرَّمَلِ حول البيت.\n(^٢) \"المعجم الأوسط\" ٥/ ١٩١ - ١٩٢ (٥٠٤٨).\n(^٣) \"سنن أبي داود\" (١٨٨٤) كتاب: المناسك، باب: الاضطباع في الطواف. من حديث ابن عباس، وصححه الألباني في \"صحيح أبي داود\" (١٦٤٦).\n(^٤) \"سنن أبي داود\" (١٨٨٩) باب: في الرمل.","vol":"11","page":364},{"text":"وفي لفظ: أنه لم يرمل في السبع الذي أفاض فيه (^١)، صححه الحاكم عَلَى شرط الشيخين (^٢)، مِنْ حديث أبي سعيد، وله عَلَى شرطهما أيضًا من حديث أبي سعيد، وابن عباس: رمل رسول الله - ﷺ - في حجته، وفي عمره كلها، وأبو بكر، وعمر، والخُلفاء.\nإذا تقرر ذَلِكَ:\nفالرمل هو: الإسراع، وحقيقتهُ إسراع المشي مع تقارب الخطى.\nقَالَ صاحب \"الأفعال\": رمل رملًا: أسرع في الرمل (^٣)، وقال صاحب \"العين\": الرمل ضرب من المشي (^٤)، وقال ابن سيده: يرمل رملًا، ورملانًا: إذا مشى دون العدو (^٥)، وقال القزاز: هو العدو الشديد، وقال ابن دريد: هو شبيه بالهرولة (^٦)، وقال الجوهري: هو الهرولة (^٧). وقال في \"المغيث\": هو الخبب (^٨). وقيل: هو أن يهز منكبيه، ولا يسرع العدو.\nوقَالَ ابن العربي في \"مسالكه\": هو مأخوذ من التحريك، وهو أن يُحرك الماشي منكبيه؛ لشدة الحركة في مشيه.\nوالشوط جري مرة إلى الغاية، والجمع أشواط (^٩)، قاله صاحب\n_________\n(^١) \"سنن أبي داود\" (٢٠٠١) باب: الإفاضة في الحج.\nوصححه الألباني في \"صحيح أبي داود\" برقم (١٧٤٦).\n(^٢) \"المستدرك\" ١/ ٤٧٥ كتاب المناسك.\n(^٣) \"الأفعال\" ص ٩٩.\n(^٤) \"العين\" ٨/ ٢٦٧.\n(^٥) \"المحكم\" ١١/ ٢٢٧.\n(^٦) \"جمهرة اللغة\" ٢/ ٨٠١.\n(^٧) \"الصحاح\" ٤/ ١٧١٣.\n(^٨) \"المغيث\" لأبي موسى المديني ١/ ٨٠٥.\n(^٩) \"العين\" ٦/ ٢٧٥.","vol":"11","page":365},{"text":"\"العين\" مأخوذ من قولهم: جرى الفرس شوطًا، إذا بلغ مجراه ثم عَاد، فكل مَنْ أتى موضعًا ثم انصرف عنهُ فهو شوط. وقال الطبري: يُقال: شاط يشوط شوطًا إذا عدا غلوة بعيدة.\nو(وهنتهم) بتخفيف الهاء المفتوحة أي: أضعفتهم، وحكى التياني وهن بالكسر. وقال صاحب \"العين\": الوهن لغة في الوهن.\nوقوله: (إلا الإبقاء). هو بكسر الهمزة، ثم باء موحدة ممدود أي: للرفق بهم. قَالَ القرطبي: رويناه بالرفع عَلَى أنَّه فاعل يمنعهم، ويجوز النصب عَلَى أن يكون مفعولًا من أجله، قَالَ: ويكون في (منعهم) ضمير عائد عَلَى رسول الله - ﷺ -، وهو فاعله (^١) وقالوه استهزاءً بهم.\nويثرب: المدينة شرفها الله تعالى.\nقوله: وأَنْ يمشوا ما بين الركنين. يُريد اليماني، والحجر الأسود.\nوقوله: وقد هو بالفاء.\nقَالَ صاحب \"المطالع\": عند ابن السكن بالقاف وللكافة بالفاء وهو الصواب، واختلف في الرمل هل هو سنة من سنن الحج، أم لا؛ لأنه كان لعلة ذهبت وزالت فمن شاء فعله اختيارًا.\nفروي عن أبي بكر وعمر وابن مسعود وابن عمر الأول، وهو قول الأربعة والثوري وإسحاق (^٢)، وقال آخرون: ليس بسنة فمن شاء فعل ومن شاء تركه.\n_________\n(^١) \"المفهم\" ٣/ ٣٧٦.\n(^٢) انظر \"المبسوط\" ٤/ ٤٦، \"بدائع الصنائع\" ٢/ ١٣١، \"الهداية\" ١/ ١٥٢، \"التفريع\" ١/ ٣٣٧، \"المعونة\" ١/ ٣٦٩، \"الاستذكار\" ١٢/ ١٢٦، \"الأم\" ٢/ ١٤٩، \"البيان\" ٤/ ٢٩٢، \"روضة الطالبين\" ٣/ ٨٦، \"العزيز\" ٣/ ٤٠٢، \"مسائل الإمام أحمد برواية إسحاق بن منصور\" ١/ ٥٢٩، \"المستوعب\" ٤/ ٢٠٩، \"المغني\" ٥/ ٢١٧.","vol":"11","page":366},{"text":"روي ذَلِكَ عن ابن عباس وجماعة من التابعين: طاوس وعطاء (^١) والحسن والقاسم وسالم، والأول هو ما عليه الجمهور فإن تركه كره. نص عليه الشافعي، ثم الجمهور عَلَى أنه يستوعب البيت بالرمل (^٢).\nوفي قول: لا يرمل بين الركنين اليمانيين بل بين الشاميين؛ لأن فيه كانوا ينكشفون للكفار فيرون جلدهم، إذ سبب الرمل، والاضطباع إظهار القوة للكفار لما قالوا: وهنتهم حمى يثرب كما سلف.\nلكنه في عمرة القضاء سنة سبع، وحديث جابر الطويل في مسلم (^٣)، وكذا حديث ابن عمر فيه: كانا في حجة الوداع سنة عشر، فكان العمل بهما أولى؛ لتأخرهما، وابن عباس لم يكن عام القضية، بخلاف جابر فإنه شاهد، والحكمة فيه مع زوال المعنى الذي شرع لأجله قد قالها الفاروق وهو الاتباع كما سيأتي، وأيضًا الفاعل له يستحضر مسببه، وهو ظهور أمر الكفار خصوصًا في ذَلِكَ المكان الشريف، فيتذكر نعمة الله عَلَى إعزاز الإسلام وأهله.\nفرع:\nلا فرق في استحباب الرمل بين الراكب والمحمول وغيرهما عَلَى الأظهر، فيرمل به الحامل ويحرك هو الدابة (^٤). وعند المالكية أن طواف الإفاضة ونحوه، وطواف المحرم من التنعيم، وشبهه في\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٦٥ (١٤١٦٠، ١٤١٦٢) كتاب: الحج، باب: من رخص في ترك الرمل.\n(^٢) انظر \"روضة الطالبين\" ٣/ ٨٦.\n(^٣) \"صحيح مسلم\" (١٢١٨/ ١٤٧) كتاب: الحج، باب: حجة النبي.\n(^٤) انظر \"الأم\" ٢/ ١٤٩، \"البيان\" ٤/ ٢٩٣، \"المجموع\" ٨/ ٥٩.","vol":"11","page":367},{"text":"مشروعية الرمل ثلاثة أقوال فيها، ثالثها المشهور مشروع دونه (^١). وفي الرمل بالمريض والصبي قولان (^٢). وعند الحنفية أنه إذا طاف للركن رمل إن لم يسع ولم يرمل في طواف سالف فيه (^٣).\nفرع:\nلو ترك الرمل في الطوفات الثلاثة لم يقضه في الأربع الأخيرة؛ لأن هيئتها السكينة فلا تتغير، ولو تذكر عن قرب ففي الإعادة قولان عن مالك، والمشهور عندهم أنه لا دم عليه (^٤). وعند أحمد: من نسي\nالرمل لا إعادة عليه (^٥).\nفرع:\nيختص الرمل بطواف يعقبه سعي (^٦)، وفي قول: يختص بطواف القدوم، وبه قَالَ أحمد (^٧).\n_________\n(^١) انظر \"الاستذكار\" ١٢/ ١٨٦، \"الذخيرة\" ٣/ ٢٤٥، ٢٤٦.\n(^٢) انظر \"الأم\" ٢/ ١٤٩، \"المجموع\" ٨/ ٥٨.\n(^٣) انظر \"الأصل\" ٢/ ٣٩٣، \"بدائع الصنائع\" ٢/ ١٤٧، \"الهداية\" ١/ ١٥٢.\n(^٤) انظر \"الاستذكار\" ١٢/ ١٣٨، \"الذخيرة\" ٣/ ٢٤٥.\n(^٥) انظر \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٢٩، \"المستوعب\" ٤/ ٢٠٩، \"المغني\" ٥/ ٢٢٢، \"المبدع\" ٣/ ٢١٦.\n(^٦) قال الكاساني: \"وهو قول عامة الصحابة\" \"بدائع الصنائع\" ٢/ ١٣١.\nوقال النووي في \"المجموع\": وقد اضطربت طريق الأصحاب فيه، ولخصها الرافعي متفقة فقال: لا خلاف أن الرمل لا يُسن في كل طواف؛ بل إنما يسن في طواف واحد، وفي ذلك الطواف قولان مشهوران أصحهما عند الأكثرين أنه يُسن في طواف يستعقب السعي والثاني: يُسن في طواف القدوم مطلقًا، فعلى القولين لا رمل في طواف الوداع بلا خلاف، \"المجموع\" ٨/ ٥٨.\n(^٧) قال ابن قدامة في \"المغني\": \"ولا يُسن الرمل والضطباع في طواف سوى ما ذكرناه -طواف القدوم أو طواف العمرة- لأن النبي - ﷺ - وأصحابه إنما رملوا واضطبعوا =","vol":"11","page":368},{"text":"فائدة: المختار أنه لا يكره تسمية الطواف شوطًا كما نطق به ابن عباس، كما سلف، ولأن الكراهة إنما تثبت بنهي الشرع ولم تثبت، وأمَّا الشافعي والأصحاب فقالوا بالكراهة، وسببها كما قَالَ القاضي: أن الشوط هو الهلاك. قَالَ الشافعي في \"الأم\": لا يقال: شوط ولا دور، وكره مجاهد ذَلِكَ، قَالَ: وأنا أكره ما كره مجاهد. وعن مجاهد: لا تقولوا شوطًا ولا شوطين، ولكن قولوا: دورًا أو دورين (^١).\nفائدة أخرى:\nقَالَ المهلب: فيه من الفقه أن إظهار القوة للعدو في الأجسام والعدة والسلاح. ومفارقة الهدوء والوقار في ذَلِكَ من السنة، كما أمر الشارع بالرمل في الثلاثة الأول. قَالَ: ومثله إباحته اللعب للحبشة في المسجد بالحراب لهذا المعنى، والمسجد ليس بموضع لعب بل هو موضع وقار وخشوع لله؛ لما كان من باب القوة والعدة والرهبة عَلَى المنافقين وأهل الكتاب المجاورين لهم أباحه في المسجد؛ لأنه أمر من أمر جماعة المسلمين، والمسجد لجماعتهم.\nفرع:\nالمرأة لا ترمل بالإجماع؛ لأنه يقدح في الستر وليست من أهل الجلد، ولا هرولة أيضًا في السعي (^٢)، ورواه الشافعي عن ابن عمر وعائشة وعطاء.\n_________\n= في ذلك\". \"المغني\" ٥/ ٢٢١، وانظر \"كشاف القناع\" ٢/ ٤٨٠.\n(^١) \"الأم\" ٢/ ١٥٠.\n(^٢) \"الاستذكار\" ١٢/ ١٣٩، \"الإجماع\" لابن المنذر (٥٢) \"المجموع\" ٨/ ٦٢.","vol":"11","page":369},{"text":"<span data-type='title' id=toc-1249>٥٦ - باب اسْتِلَامِ الحَجَرِ الأَسْوَدِ حِيَن يَقْدَمُ مَكَّةَ أَوَّلَ مَا يَطُوفُ وَيَرْمُلُ ثَلَاثًا</span>\n١٦٠٣ - حَدَّثَنَا أَصْبَغُ بْنُ الفَرَجِ، أَخْبَرَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ، عَنْ أَبِيهِ - ﵁ - قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - حِينَ يَقْدَمُ مَكَّةَ، إِذَا اسْتَلَمَ الرُّكْنَ الأَسْوَدَ أَوَّلَ مَا يَطُوفُ يَخُبُّ ثَلَاثَةَ أَطْوَافٍ مِنَ السَّبْعِ. [١٦٠٤، ١٦١٦، ١٦١٧، ١٦٤٤ - مسلم: ١٢٦١ - فتح: ٣/ ٤٧٠]\nذكر فيه حديث سالم عن أبيه: قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - حِينَ يَقْدَمُ مَكَّةَ، إِذَا اسْتَلَمَ الرُّكْنَ الأَسْوَدَ أَوَّلَ مَا يَطُوفُ يَخُبُّ ثَلَاثَةَ أَطْوَافٍ مِنَ السَّبْعِ.\nوقد أخرجه مسلم أيضًا (^١).\nولا شك أن سنة الداخل إلى المسجد الحرام أن يبدأ بالحجر الأسود فيقبله إن قدر، فإن عجز أشار، ثم يمضي عَلَى يمينه إلى أن يأتي إليه، فهذِه واحدة، ثم ثانية، ثم ثالثة كذلك بالرمل، والأربعة الأخيرة لا رمل فيها، ثم الخب وهو الرمل إنما يشرع في طواف يعقبه سعي كما سلف، ولا يتصور في طواف الوداع؛ لأن شرطه أن يكون طاف للإفاضة، فإن طاف للقدوم وعزمه السعي بعده رمل وإلا فلا،\nبل يرمل في طواف الإفاضة. وثم قول آخر أنه يرمل في طواف القدوم وإن لم يرد السعي بعده، وقد سلف.\nوقد أسلفنا أنه - ﷺ - لم يرمل في السبع الذي أفاض فيه. وقال عطاء: لا رمل فيه.\n_________\n(^١) \"صحيح مسلم\" (١٢٦١) كتاب: الحج، باب: استحباب الرمل.","vol":"11","page":370},{"text":"فرع:\nلو خالف وجعل البيت عَلَى يمينه لم يصح عندنا، وبه قَالَ مالك وأبو ثور؛ لأنه خالف الاتباع (^١).\nوقال أبو حنيفة وأصحابه: يعيد الطواف ما كان بمكة فإذا بلغ الكوفة وأبعد كان عليه دم ويجزئه، واحتجوا بأن الله تعالى لم يفرق بين طواف منكوس أو غيره، فوجب أن يجزئه (^٢).\nفائدة:\nالخب: ضرب من العدو، يقال: خبت الدابة تخب خبًا إذا أسرعت المشي وراوحت بين قدميها، وكذا الخيل، أما إذا رفعت يديها معًا ووضعتهما معًا فذلك التقريب لا الخب، وقيل: خب الفرس إذا نقل أيامنه وأياسره جميعًا (^٣).\nفائدة ثانية:\nالاستلام افتعال من السلام وهو: التحية كما قَالَ الأزهري، أو من السِّلام -بكسر السين- وهي: الحجارة، كما قَالَ ابن قتيبة، تقول: استلمت الحجر إذا لمسته. كما تقول؛ اكتحلت من الكحل، وحكى في \"الجامع\" أنه استفعل من اللأمة وهي الدرع والسلاح؛ لأنه إذا لمس الحجر تحصن من العذاب كما يتحصن باللأمة من الأعداء.\n_________\n(^١) انظر \"التفريع\" ١/ ٣٣٧، \"عيون المجالس\" ٢/ ٨١٢، \"الاستذكار\" ١٢/ ١٢٥، \"البيان\" ٤/ ٢٨٣، \"روضة الطالبين\" ٣/ ٧٩، \"مغني المحتاج\" ١/ ٤٨٦.\n(^٢) انظر \"المبسوط\" ٤/ ٤٤، \"الفتاوى التاتارخانية\" ٢/ ٥١٤.\n(^٣) انظر: \"الصحاح\" ١/ ١١٧، و\"لسان العرب\" ٢/ ١٠٨٥.","vol":"11","page":371},{"text":"وقال ابن سيده (^١): استلم الحجر واستلأمه -بالهمز -أي: قبله أو اعتنقه، وليس أصله الهمز وبخط الدمياطي: الاستلام افتعال من السِّلام وهي الحجارة، وبضم السين: ظاهر عروق الكف.\n_________\n(^١) \"المحكم\" ٨/ ٣٣٨.","vol":"11","page":372},{"text":"<span data-type='title' id=toc-1250>٥٧ - باب الرَّمَلِ فِي الحَجِّ وَالعُمْرَةِ</span>\n١٦٠٤ - حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا سُرَيْجُ بْنُ النُّعْمَانِ، حَدَّثَنَا فُلَيْحٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: سَعَى النَّبِيُّ - ﷺ - ثَلَاثَةَ أَشْوَاطٍ، وَمَشَى أَرْبَعَةً فِي الحَجِّ وَالعُمْرَةِ.\nتَابَعَهُ اللَّيْثُ قَالَ: حَدَّثَنِي كَثِيرُ بْنُ فَرْقَدٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ ﵄، عَنِ النَّبِيَّ - ﷺ -. [انظر: ١٦٠٣ - مسلم: ١٢٦١ - فتح: ٣/ ٤٧٠]\n\n١٦٠٥ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدُ بْنُ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ الخَطَّابِ - ﵁ - قَالَ لِلرُّكْنِ: أَمَا وَاللهِ إِنِّي لأَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْلَا أَنِّي رَأَيْتُ النَّبِيَّ - ﷺ - اسْتَلَمَكَ مَا اسْتَلَمْتُكَ. فَاسْتَلَمَهُ، ثُمَّ قَالَ: فَمَا لَنَا وَلِلرَّمَلِ إِنَّمَا كُنَّا رَاءَيْنَا بِهِ المُشْرِكِينَ، وَقَدْ أَهْلَكَهُمُ اللهُ. ثُمَّ قَالَ: شَيْءٌ صَنَعَهُ النَّبِيُّ - ﷺ - فَلَا نُحِبُّ أَنْ نَتْرُكَهُ. [انظر: ١٥٩٧ - مسلم: ١٢٧٠ - فتح: ٣/ ٤٧١]\n\n١٦٠٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: مَا تَرَكْتُ اسْتِلَامَ هَذَيْنِ الرُّكْنَيْنِ فِي شِدَّةٍ وَلَا رَخَاءٍ مُنْذُ رَأَيْتُ النَّبِيَّ - ﷺ - يَسْتَلِمُهُمَا.\nقُلْتُ لِنَافِعٍ: أَكَانَ ابْنُ عُمَرَ يَمْشِي بَيْنَ الرُّكْنَيْنِ؟ قَالَ: إِنَّمَا كَانَ يَمْشِي لِيَكُونَ أَيْسَرَ لاِسْتِلَامِهِ. [١٦١١ - مسلم: ١٢٦٨ - فتح: ٣/ ٤٧١]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحَدَّثَنا مُحَمَّدٌ، ثَنَا سُرَيْجُ بْنُ النُّعمانِ، ثَنَا فُلَيْحٌ، عَنْ نَافِع، عَنِ ابن عُمَرَ قَالَ: سَعَى النَّبِيُّ - ﷺ - ثَلَاثَةَ أَشْوَاطٍ، وَمَشَى أَرْبَعَةً فِي الحَجِّ وَالعُمْرَةِ.\nتَابَعَهُ اللَّيْثُ قَالَ: حَدَّثَنِي كَثيرُ بْنُ فَرْقَدٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.","vol":"11","page":373},{"text":"محمد شيخ البخاري هو ابن يحيى الذهلي كما قاله الحاكم، وقيل: ابن رافع، حكاه الجياني، ونسبه ابن السكن: ابن سلام (^١). ويقال: محمد بن عبد الله بن نمير، حكاه أبو نعيم في \"مستخرجه\"، فهذِه أربعة أقوال فيه. وقال المزي: محمد بن رافع عن سريح (^٢). روى عنه البخاري وروى عن محمد -غير منسوب- عن سريج (^٣) ولم يذكر ابن سلام ولا الذهلي فيمن روى عن سريج.\nوهذِه المتابعة أخرجها النسائي من حديث شعيب بن الليث بن سعد، عن أبيه، عن كثير بن فرقد، عن نافع، عن ابن عمر: كان يخب في طوافه حين يقدم في حج أو عمرة ثلاثًا ويمشي أربعًا. وقال: كان رسول الله - ﷺ - يفعل ذَلِكَ (^٤). ورواه البيهقي من حديث يحيى بن بكير: ثَنَا الليث، ثَنَا كثير بن فرقد (^٥).\nالحديث الثاني:\nحديث زيد بن أسلم عن أبيه أَنَّ عُمَرَ بْنَ الخَطَّاب قَالَ لِلرُّكْنِ: أَمَا والله إِنِّي لأَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْلَا أَنِّي رَأَيْتُ النَّبِيَّ - ﷺ - اسْتَلَمَكَ مَا اسْتَلَمْتُكَ. فَاسْتَلَمَهُ، ثُمَّ قَالَ: فَمَا لَنَا وَللرَّمَلِ إِنَّمَا كُنَّا رَاءَيْنَا بِهِ المُشْرِكِينَ، وَقَدْ أَهْلَكَهُمُ اللهُ، ثُمَّ قَالَ: شَيْءٌ صَنَعَهُ النَّبِيُّ - ﷺ - فَلَا نُحِبُّ أَنْ نَتْرُكَهُ.\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٣٦ - ١٠٣٧.\n(^٢) \"تهذيب الكمال\" ٢٥/ ١٩٢ (٥٢٠٩).\n(^٣) \"تهذيب الكمال\" ١٠/ ٢٢٠ (٢١٩٠).\n(^٤) \"سنن النسائي\" ٥/ ٢٣٠ كتاب: مناسك الحج، باب: الرمل في الحج والعمرة.\n(^٥) \"السنن الكبرى\" ٥/ ٨١ كتاب: الحج، باب: الرمل في الطواف في الحج والعمرة.","vol":"11","page":374},{"text":"وهو من أفراده، وكذلك قول عمر.\nالثالث: حديث ابن عمر: مَا تَرَكْتُ اسْتِلَامَ هَذَيْنِ الرُّكْنَيْنِ فِي شِدَّةٍ وَلَا رَخَاءٍ مُنْذ رَأَيْتُ النَّبِيَّ - ﷺ - يَسْتَلِمُهُمَا.\nقُلْتُ لِنَافِعٍ: أَكَانَ ابن عُمَرَ يَمْشِي بَيْنَ الرُّكْنَيْنِ؟ قَالَ: إِنَّمَا كَانَ يَمْشِي ليَكُونَ أَيْسَرَ لاِسْتِلَامِهِ.\nواعترض الإسماعيلي فقال: هذا الحديث ليس من هذا الباب في شيء. قلتُ: لا فإن مشيه بين الركنين يؤذن أنه يرمل فيما عداه، وقد أسلفنا اختلاف العلماء في مشروعية الرمل الآن، ونقلنا أن المشهور عن المالكية أنه لا دم بتركه، وهو المشهور عن ابن عباس، وبه قَالَ عطاء وأبو حنيفة والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور، وبوجوبه قَالَ الحسن والثوري. قَالَ ابن القاسم: ورجع عنه مالك (^١).\nوروى ابن حبيب عن مطرف وابن الماجشون وابن القاسم أن عليه الدم في قليل ذَلِكَ وكثيره. واحتج بقول ابن عباس: من ترك من نسكه شيئًا فعليه دم، وفيه نظر؛ لأن المشهور عن ابن عباس أن من شاء\nرمل، ومن شاء لم يرمل، ومذهبه أنه لا شيء عليه في تركه.\nوقال الطبري: قد ثبت أن الشارع رمل، ولا مُشرك يومئذٍ بمكة يراءى الرمل، فكان معلومًا أنه من مناسك الحج، غير أنا لا نرى عَلَى من تركه عامدًا ولا ساهيًا قضاءً ولا فدية؛ لأن من تركه فليس بتارك لعمل، وإنما هو تارك منه لهيئة وصفة كالتلبية التي فيها الحج، ورفع الصوت، فإن خفض صوته بها كان غير مضيع لها ولا تاركها، وإنما ضيع صفة من صفاتها، ولا شيء عليه.\n_________\n(^١) سبق تخريج المسألة.","vol":"11","page":375},{"text":"فرع:\nقام الإجماع عَلَى أنه لا رمل عَلَى من أحرم بالحج من مكة من غير أهلها؛ لأنهم رملوا حين دخولهم مكة حين طافوا للقدوم (^١)، واختلفوا في أهل مكة هل عليهم رمل؟\nفكان ابن عمر لا يراه عليهم، وبه قَالَ أحمد (^٢)، واستحبه مالك\nوالشافعي للمكي (^٣)، وعلة الأول أنه من سنة القادم، وليس المكي بقادم، وعلة من استحبه للمكي في طواف الإفاضة؛ لأنه طواف ينوب عن طواف القدوم والإفاضة، فاستحب له؛ ليأتى بسنة هي في أحد الطوافين، فتتم له السنة في ذَلِكَ، كما أنه يسعى فيه، وغيره لا يسعى، إلا في طواف القدوم، كذا وقع في ابن بطال (^٤)، ولم نسلم له.\n_________\n(^١) انظر \"الاستذكار\" ١٢/ ١٤٠، \"الإقناع\" لابن القطان ٢/ ٨٢٧.\n(^٢) انظر \"المستو عب\" ٤/ ٢٢٣، \"المغني\" ٥/ ٢٢١، \"المبدع\" ٣/ ٢١٨.\n(^٣) انظر \"النوادر والزيا دات\" ٢/ ٣٧٦، \"الاستذكار\" ١٢/ ١٤٠، \"روضة الطالبين\" ٣/ ٨٦، \"العزيز\" ٣/ ٤٠٣.\n(^٤) \"شرح ابن بطال\" ٤/ ٢٨٨ - ٢٨٩.","vol":"11","page":376},{"text":"<span data-type='title' id=toc-1251>٥٨ - باب اسْتِلَامِ الرُّكْنِ بِالمِحْجَنِ</span>\n١٦٠٧ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، وَيَحْيَى بْنُ سُلَيْمَانَ قَالَا: حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: طَافَ النَّبِيُّ - ﷺ - فِي حَجَّةِ الوَدَاعِ عَلَى بَعِيرٍ، يَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ. تَابَعَهُ الدَّرَاوَرْدِيُّ، عَنِ ابْنِ أَخِي الزُّهْرِيِّ، عَنْ عَمِّهِ. [١٦١٢، ١٦١٣، ١٦٣٢، ٥٢٩٣ - مسلم: ١٢٧٢ - فتح: ٣/ ٤٧٢]\nحَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، وَيَحْيَى بْنُ سُلَيْمَانَ قَالَا: ثَنَا ابن وَهْبٍ: أَخْبَرَنِي يُونُسُ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ قَالَ: طَافَ النَّبِيُّ - ﷺ - فِي حَجَّةِ الوَدَاعِ عَلَى بَعِيرٍ، يَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ. تَابَعَهُ الدَّرَاوَرْديُّ، عَنِ ابن أَخِي الزُّهْرِيِّ، عَنْ عَمِّهِ.\nهذا الحديث رواه مسلم عن أبي الطاهر وحرملة عن ابن وهب به (^١)، وخالف ابن وهب الليثَ وأسامةَ، وزمعة، فرووه عن الزهري.\nقَالَ: بلغني عن ابن عباس. والمتابعة أخرجها الإسماعيلي عن الحسن، ثَنَا محمد بن عباد المكي، ثَنَا عبد العزيز بن محمد، عن ابن أخي الزهري، عن عمه، عن عبيد الله، عن ابن عباس أن النبي - ﷺ - طاف بالبيت؛ يستلم الركن بمحجن معه.\nوأخرجه مسلم من حديث أبي الطفيل (^٢) وجابر (^٣) وعائشة (^٤)،\n_________\n(^١) \"صحيح مسلم\" (١٢٧٢) كتاب: الحج، باب: جواز الطواف على بعير وغيره واستلام الحجر بمحجن ونحوه للراكب.\n(^٢) \"صحيح مسلم\" (١٢٧٥) كتاب: الحج، باب: جواز الطواف على بعير وغيره واستلام الحجر بمحجن ونحوه للراكب.\n(^٣) \"صحيح مسلم\" (١٢٧٣).\n(^٤) \"صحيح مسلم\" (١٢٧٤).","vol":"11","page":377},{"text":"وأبو داود من حديث صفية بنت شيبة (^١).\nوأخرجه الحاكم من حديث قدامة بن عبد الله وقال: صحيح عَلَى شرط البخاري (^٢).\nوأما حكم الباب فإذا عجز عن تقبيل الحجر استلمه بيده أو بعصا كما ذكر في الحديث، ثم قبل ما استلم به كما في صحيح مسلم من حديث أبي الطفيل السالف.\nقَالَ القاضي عياض: وانفرد مالك عن الجمهور فقال: لا يقبل يده (^٣). وأصح الأوجه عندنا أن التقبيل بعد الاستلام، وثانيها: قبله، وكأنه ينقل القبلة إليه، وثالثها: يتخير، فإن عجز عن الاستلام أشار بيده (^٤)؛ لما سيأتي من حديث ابن عباس، وكذا بما في يده، ولا يشير إلى القبلة بالفم؛ لأنه لم يُنْقَل ويراعي ذَلِكَ في كل طوفة، فإن لم يفعل فلا شيء عليه.\nوالمحجن: عصا محنية الرأس أي: معوجة، وكل معطوف معوج كذلك، وهو شبيه الصولجان (^٥).\nوقوله: يستلم. يعني: يصيب السلم، والسلام الحجر، وإنما يستلم يستفعل منه.\n_________\n(^١) \"سنن أبي داود\" (١٨٧٨) كتاب: المناسك، باب: الطواف الواجب.\nوحسنه الألباني في \"صحيح أبي داود\" برقم (١٦٤١).\n(^٢) \"المستدرك\" ١/ ٤٦٦.\n(^٣) \"إكمال المعلم\" ٤/ ٣٤٤ وانظر: \"النوادر والزيادات\" ٢/ ٣٧٤، \"المعونة\" ١/ ٣٦٧، \"الذخيرة\" ٣/ ٢٣٦.\n(^٤) انظر \"الأم\" ٢/ ١٤٦، \"البيان\" ٤/ ٢٨٤، \"روضة الطالبين\" ٣/ ٨٥.\n(^٥) انظر: \"النهاية في غريب الحديث\" ١/ ٣٤٧، و\"لسان العرب\" ٢/ ٧٩١.","vol":"11","page":378},{"text":"قَالَ ابن بطال: واستلامه بالمحجن يحتمل أن يكون لشكوى به (^١).\nوقد أخرجه أبو داود، وفي مسلم من حديث عائشة مُعَلِلًا كراهة أن يصرف عنه الناس فيؤذيهم بالمزاحمة (^٢)، ويحتمل أيضًا غيره مما ستعلمه.\nقلتُ: والظاهر أنه للعجز عن التقبيل. قَالَ المهلب: واستلامه به يدل عَلَى أن استلام الركن ليس بفرض، وإنما هو سنة، ألا ترى قول عمر: لولا أني رأيت رسول الله - ﷺ - قبَّلك ما قبلتك. وأما طوافه راكبًا؛ لبيان الجواز وللاستفتاء، وقد ترجم البخاري كما سيأتي قريبا: الطواف راكبًا، وذكر حديث ابن عباس وزينب بنت أم سلمة (^٣)، ولأبي داود: أنه قدم مكة وهو مشتك فطاف عَلَى راحلته (^٤)، وفي إسناده يزيد بن أبي زياد (^٥). وقال عبدان: الوجه في طوافه راكبًا أنه كان في طواف الإفاضة. وعن طاوس: أنه - ﷺ - أمر أصحابه أن يهجروا بالإفاضة، وأفاض في نسائه ليلًا فطاف عَلَى راحلته (^٦).\nوقال أصحابنا: والأفضل أن يطوف ماشيًا ولا يركب إلا لعذر بمرض أو نحوه، أو كان ممن يحتاج إلى ظهوره، ليستفتى ويقتدى، فإن كان لعذر جاز بلا كراهة، لكنه خلاف الأولى. وقال إمام\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٨٩.\n(^٢) سبق تخريجهما.\n(^٣) يأتيا برقم (١٦٣٢ - ١٦٣٣).\n(^٤) \"سنن أبي داود\" (١٨٨١) كتاب: المناسك، باب: الطواف الواجب.\n(^٥) لذا ضعفه الألباني في \"ضعيف أبي داود\" (٣٢٧) قائلًا: يزيد بن أبي زياد مولاهم، لا يحتج به.\n(^٦) رواه البيهقي ٥/ ١٠١ كتاب: الحج، باب: الطواف راكبًا.","vol":"11","page":379},{"text":"الحرمين: في النفس من إدخال البهيمة التي لا يؤمن تلويثها المسجد شيء، فإن أمكن الاستيثاق فذاك، وإلا فإدخالها المسجد مكروه (^١).\nوجزم جماعة من أصحابنا بكراهة الطواف راكبًا من غير عذر، ومنهم: الماوردي، والبندنيجي، وأبو الطيب، والعبدري، والمشهور الأول (^٢). والمرأة والرجل في ذَلِكَ سواء، والمحمول عَلَى الأكتاف كالراكب، وبه قَالَ أحمد وداود وابن المنذر (^٣). وطوافه زحفًا عندنا مكروه (^٤). وقال أبو حنيفة ومالك والليث: إن طاف راكبًا لعذر أجزأه ولا شيء عليه، وإن كان لغير عذر فعليه دم، وإن كان بمكة أعاد الطواف، واعتذر عن ركوب النبي - ﷺ - بما سلف (^٥).\nوفي مسلم من حديث جابر: طاف النبي - ﷺ - بالبيت في حجة الوداع عَلَى راحلته يستلم الركن بمحجنه؛ لأن يراه الناس، وليشرف وليسألوه، فإن الناس غشوه (^٦).\nوفيه من حديث ابن عباس: كثر عليه الناس، يقولون: هذا محمد، حتى خرج العواتق من الخدور وكان - ﵇ - لا يعرف، فلمَّا كثر عليه ركب (^٧).\n_________\n(^١) انظر: \"المجموع\" ٨/ ٣٧.\n(^٢) انظر \"الأم\" ٢/ ١٤٨، \"البيان\" ٤/ ٢٨١، \"روضة الطالبين\" ٣/ ٨٤.\n(^٣) انظر \"المستوعب\" ٤/ ٢١٣، \"المغني\" ٥/ ٢٥٠، \"المبدع\" ٣/ ٢١٨.\n(^٤) انظر \"المجموع\" ٨/ ٣٨، \"نهاية المحتاج\" ٣/ ٢٨٣ \"طرح التثريب\" ٥/ ١٠٠.\n(^٥) انظر \"المبسوط\" ٤/ ٤٤، \"الفتاوى التاتارخانية\" ٢/ ٥١٤، \"الاستذكار\" ١٢/ ١٨٦، \"الذخيرة\" ٣/ ٢٤٦.\n(^٦) \"صحيح مسلم\" (١٢٧٣).\n(^٧) مسلم (١٢٦٤).","vol":"11","page":380},{"text":"وفيه من حديث عائشة طاف النبي - ﷺ - في حجة الوداع حول الكعبة عَلَى بعيره، ليستلم الناس كراهية أن يصرف عنه الناس (^١).\nفرع:\nينبغي للراكب أن يبعد بحيث لا يؤذى، فإن أُمن قرب كما فعل - ﷺ -.\nفائدة:\nفي الحديث رد عَلَى من كره تسمية حجة رسول الله - ﷺ - حجة الوداع، والمنكر غالط (^٢)، واستدل به من يرى بطهارة بول وروث ما يؤكل لحمه. خلافًا للشافعي وأبي حنيفة (^٣).\nقَالَ المهلب: وفيه أنه لا يجب أن يطوف أحد في وقت صلاة الجماعة إلا من وراء الناس، ولا يطوف بين المصلين وبين البيت فيشغل الإمام والناس ويؤذيهم كما في حديث أم سلمة. وأن ترك أذى المسلم أفضل من صلاة الجماعة، كما قَالَ: \"من أكل هذِه الشجرة فلا يقربن مساجدنا\" (^٤) (^٥).\n_________\n(^١) مسلم (١٢٧٤).\n(^٢) انظر \"المجموع\" ٨/ ٢٦٨.\n(^٣) انظر \"شرح معاني الآثار\" ١/ ١٠٨، \"المبسوط\" ٦/ ٤٧، \"بدائع الصنائع\" ١/ ٦١، \"إحكام الأحكام\" ٣/ ٤٨، \"نيل الأوطار\" ٣/ ٣٨٣.\n(^٤) سلف برقم (٨٥٣) كتاب: الأذان، باب: ما جاء في الثوم النيئ والبصل والكراث، ورواه مسلم (٥٦٣) كتاب: المساجد، نهى من أكل ثومًا أو بصلًا.\n(^٥) ورد بهامش الأصل ما نصه: ثم بلغ في التاسع بعد العشرين، كتبه مؤلفه.","vol":"11","page":381},{"text":"<span data-type='title' id=toc-1252>٥٩ - باب مَنْ لَمْ يَسْتَلِمْ إِلَّا الرُّكْنَين اليَمَانِيَين</span>\n١٦٠٨ - وَقَالَ مُحَمَّدُ بْنُ بَكْرٍ: أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، عَنْ أَبِي الشَّعْثَاءِ أَنَّهُ قَالَ: وَمَنْ يَتَّقِي شَيْئًا مِنَ البَيْتِ؟ وَكَانَ مُعَاوِيَةُ يَسْتَلِمُ الأَرْكَانَ، فَقَالَ لَهُ ابْنُ عَبَّاسٍ ﵄: إِنَّهُ لَا يُسْتَلَمُ هَذَانِ الرُّكْنَانِ. فَقَالَ: لَيْسَ شَيْءٌ مِنَ البَيْتِ مَهْجُورًا، وَكَانَ ابْنُ الزُّبَيْرِ ﵄ يَسْتَلِمُهُنَّ كُلَّهُنَّ. [فتح: ٣/ ٤٧٣]\n\n١٦٠٩ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ أَبِيهِ ﵄ قَالَ: لَمْ أَرَ النَّبِيَّ - ﷺ - يَسْتَلِمُ مِنَ البَيْتِ إِلاَّ الرُّكْنَيْنِ اليَمَانِيَيْنِ.\n[انظر: ١٦٦ - مسلم: ١١٨٧ - فتح: ٣/ ٤٧٣]\nوَقَالَ مُحَمَّدُ بْنُ بَكْرٍ (^١): أَنَا ابن جُرَيْجٍ، أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، عَنْ أَبِي الشَّعْثَاءِ أَنَّهُ قَالَ: وَمَنْ يَتَّقِي شَيْئًا مِنَ البَيْتِ؟ وَكَانَ مُعَاوِيَةُ يَسْتَلِمُ الأَرْكَانَ كلها، فَقَالَ لَهُ ابن عَباسٍ: إِنَّهُ لَا يُسْتَلَمُ هَذَانِ الرُّكْنَانِ. فَقَالَ: لَيْسَ شَيْءٌ مِنَ البَيْتِ مَهْجُورًا، وَكَانَ ابن الزُّبَيْرِ ﵄ يَسْتَلِمُهُنَّ كُلَّهُنَّ.\nثم ذكر حديث سالم عن أبيه قال: لَمْ أَرَ النَّبِيِّ - ﷺ - يَسْتَلِمُ مِنَ البَيْتِ إِلَّا الرُّكْنَيْنِ اليَمَانيِيْنِ\nالشرح:\nهذا التعليق أسنده الإمام أحمد من وجه آخر فقال: حَدَّثَنَا عبد الرازق، ثَنَا معمر والثوري ح. وحَدَّثنَا روح، ثَنَا الثوري، عن ابن\n_________\n(^١) وقع في الأصل في المتن: زكرياء، وبالهامش تعليق: كذا، صوابه محمد بن بكر، وكذا هو في أصلنا وهو البرساني.","vol":"11","page":382},{"text":"خثيم، عن أبي الطفيل قَالَ: كنت مع ابن عباس ومعاوية، فكان معاوية لا يمر بركن إلا استلمه، فقال له عبد الله، الحديث (^١)، وحَدَّثَنَا روح، ثَنَا سعيد وعبد الوهاب، عن شعبة، عن قتادة، عن أبي الطفيل (^٢). وحَدَّثَنَا مروان بن شجاع، حَدَّثَني خصيف، عن مجاهد، عن ابن عباس فذكره (^٣). وأخرجه مسلم من حديث عمرو بن الحارث، عن قتادة، دون قصة معاوية، بلفظ: لم أر رسول الله - ﷺ - يستلم غير الركنين اليمانيين (^٤). وفي \"سؤالات عبد الله بن أحمد\": ثَنَا أبي، ثَنَا يحيى بن سعيد، عن شعبة، حَدَّثَني قتادة، عن أبي الطفيل قَالَ: حج معاوية وابن عباس، فجعل ابن عباس يستلم الأركان كلها، فقال معاوية: إنما استلم رسول الله - ﷺ - هذين الركنين الأيمنين، فقال ابن عباس: ليس من أركانه شيء مهجور. وقال حنبل: سمعتُ أبا عبد الله يقول: شعبة قلب حديث معاوية وابن عباس، قلب الفعل والكلام قَالَ: وقال شعبة: الناس يخالفوني في هذا الحديث، ولكني سمعته من قتادة هكذا.\nوأما أثر ابن الزبير فأخرجه ابن أبي شيبة، عن عبد الأعلى، عن ابن إسحاق، عن يحيى بن عباد، عن أبيه أنه رأى ابن الزبير استلم الأركان كلها، وقال: إنه ليس شيء منه مهجور (^٥).\nورواه الشافعي في \"مسنده\": أخبرنا سعيد، أنا موسى الربذي، عن\n_________\n(^١) \"المسند\" ١/ ٣٧٢.\n(^٢) \"مسند أحمد\" ١/ ٣٧٢.\n(^٣) \"مسند أحمد\" ١/ ٢١٧.\n(^٤) \"صحيح مسلم\" (١٢٦٩) باب: استحباب استلام الركنين اليمانيين .....\n(^٥) \"المصنف\" ٣/ ٣٤٨ (١٤٩٩١) كتاب: المناسك، باب: فيما يستلم من الأركان.","vol":"11","page":383},{"text":"محمد بن كعب، أن ابن عباس كان يمسح عَلَى الركنين: اليماني والحجر، وكان ابن الزبير يمسح الأركان كلها ويقول: لا ينبغي لبيت الله أن يكون شيء منه مهجورًا، وكان ابن عباس يقول: لقد كان لكم في رسول الله - ﷺ - أسوة حسنة (^١).\nوأما حديث ابن عمر فأخرجه مسلم أيضًا (^٢). ولابن أبي شيبة من حديث ابن أبي ليلى، عن عطاء، عن يعلق بن أمية، ورآه عمر يستلم الأركان كلها: يا يعلى ما تفعل؟ قَالَ: أستلمها كلها؛ لأنه ليس شيء من البيت يهجر. فقال عمر: أما رأيت رسول الله - ﷺ - يستلم منها إلا الحجر؟ قَالَ يعلى: بلى. قَالَ: فما لك به أسوة؟ قَالَ: بلى، ثم روى عن مجاهد قَالَ: الركنان اللذان يليان الحجر لا يستلمان (^٣).\nوعن عطاء قَالَ: أدركت مشيختنا: ابن عباس وجابر وأبا هريرة وعبيد بن عمير، لا يستلمون غيرهما من الأركان، يعني: الأسود واليماني، وممن كان يستلم الأركان كلها بإسناد جيد: سويد بن غفلة، وجابر بن زيد، وعروة بن الزبير (^٤)، زاد ابن المنذر: وجابر بن عبد الله والحسن والحسين وأنس. قَالَ: وقال أكثر أهل العلم: لا يسن استلامها، يعني: الركنين الشاميين.\n_________\n(^١) \"مسند الشافعي\" ١/ ٣٤٤ (٨٨٨) كتاب: الحج، باب: فيما يلزم الحاج بعد دخول مكة.\n(^٢) \"صحيح مسلم\" (١٢٦٧) كتاب: الحج، باب: استحباب استلام الركنين اليمانيين.\n(^٣) \"المصنف\" ٣/ ٣٤٨ (١٤٩٨٧، ١٤٩٩١) كتاب: الحج، باب: فيما يستلم من الأركان.\n(^٤) \"المصنف\" ٣/ ٣٤٨ - ٣٤٩ (١٤٩٨٥ - ١٤٩٨٦، ١٤٩٩٢ - ١٤٩٩٣).","vol":"11","page":384},{"text":"وقال الشافعي: إذا استلم الحجر واليماني استحب له أن يقبله بعد استلامهما، وقد سلف ما فيه (^١).\nوفي البيهقي مضعفًا من حديث جابر أن النبي - ﷺ - استلم الحجر وقبله، واستلم الركن اليماني وقبل يده. ومن حديث ابن عباس: كان - ﷺ - إذا استلم الركن اليماني قبله ووضع خده عليه. وقال: لا يثبت مثله. تفرد به عبد الله بن مسلم بن هرمز، وهو ضعيف (^٢).\nوقال الشافعي في \"مسنده\": أنا سعيد، عن ابن جريج: قلتُ لعطاء: هل رأيت أحدًا من الصحابة إذا استلموا قبلوا أيديهم؟ فقَالَ: نعم رأيت جابر بن عبد الله وابن عمر وأبا سعيد وأبا هريرة إذا استلموا قبلوا أيديهم، قلتُ: وابن عباس؟ قَالَ: نعم، قلت: هل تدع أنت إذا استلمت لأن تُقبل يدك؟ قال: فلم أستلمه إذًا (^٣)؟!\nوأجاب الشافعي عن قول معاوية فقال: لم يدع أحد استلامهما هجرًا للبيت، ولكنا نستلم ما استلمه رسول الله - ﷺ -، ونمسك عما أمسك عنه، وجمهور الصحابة عَلَى أنهما لا يستلمان ولا يُقبلان، وأما اليماني الذي لا حجر فيه، فيستلم ولا يُقبل (^٤).\n_________\n(^١) فيه نظر؛ فقد قال الشافعي في \"الأم\": \"وأحب أن يقبل الحجر الأسود وإن استلمه بيده قبل يده وأحب أن يستلم الركن اليماني بيده ويقبلها ولا يقبله لأني لم أعلم أحدا روى عن النبي - ﷺ - أنه قبل إلا الحجر الأسود وإن قبله فلا بأس به\". \"الأم\" ٢/ ١٤٥.\n(^٢) \"السنن الكبرى\" ٥/ ٧٦ كتاب: الحج، باب: استلام الركن اليماني بيده.\n(^٣) \"مسند الشافعي\" ١/ ٣٤٣ (٨٨٦) كتاب: الحج، باب: فيما يلزم الحاج بعد دخول مكة إلى فراغه من مناسكه.\n(^٤) \"الأم\" ٢/ ١٤٧.","vol":"11","page":385},{"text":"وروى الدارقطني من حديث ابن عباس أنه - ﷺ - كان يُقبل اليماني ويضع خدَّه عليه (^١). ورواه الحاكم أيضًا في \"مستدركه\" بلفظ: أنه قبَّله ووضع خده عليه، ثم قَالَ: هذا حديث صحيح الإسناد (^٢). ورواه البخاري في \"تاريخه\" بلفظ: أنه كان إذا استلم الركن اليماني قبله (^٣).\nوأما البيهقي فضعفه كما سلف، ثم قَالَ: والأخبار عن رسول الله - ﷺ - إلى ابن عباس في تقبيل الحجر الأسود والسجود عليه، إلا أن يكون أراد بالركن اليماني الحجر الأسود، فإنه أيضًا يسمى بذلك فيكون موافقًا لغيره (^٤).\nوفي \"البدائع\" من كتب الحنفية: لا خلاف أن تقبيل الركن اليماني ليس بسنة (^٥)، وقال في \"الأصل\": إن استلمه فحسن، وإن تركه لا يضره، هذا عند أبي حنفية، وقال محمد: يستلمه ولا يتركه (^٦)، وفي \"المحيط\": يستلمه ولا يقبله، وعن محمد: يستلمه ويقبله، وعنه: يُقبل يده ولا يستلم الركنين الباقيين عند أئمة الحنفية؛ لأن الأولين عَلَى القواعد.\nوقال الخرقي: الصحيح عن أحمد أنه لا يقبل الركن اليماني. قَالَ ابن قدامة: وهو قول أكثر أهل العلم (^٧).\nوزعم ابن المنير أن اختصاص الركن مرجح بالسنة، ومستند التعميم الرأي والقياس، وهو قول معاوية السالف، وهذا يُقال بموجبه وليس\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٢٩٠ كتاب: الحج، باب: المواقيت.\n(^٢) \"المستدرك\" ١/ ٤٥٦ كتاب: الحج.\n(^٣) \"التاريخ الكبير\" ١/ ٢٩٠ ترجمة (٩٣٠).\n(^٤) \"السنن الكبرى\" ٥/ ٧٦.\n(^٥) \"بدائع الصنائع\" ٢/ ١٤٧.\n(^٦) \"الأصل\" ٢/ ٤٠٥.\n(^٧) انظر: \"المغني\" ٥/ ٢٢٦، وذكر قول الخرقي.","vol":"11","page":386},{"text":"ترك الاستلام هجرانًا، وكيف يهجرها وهو يطوف، فالحجة مع ابن عمر وغيره (^١).\nوفي كتاب الحميدي من حديث النخعي عن عائشة مرفوعًا: \"ما مررت بالركن اليماني قط إلا وجدت جبريل قائمًا عنده\" ومن حديث الحكم بن أبان، عن عكرمة، عن ابن عباس مثله بزيادة: \"فيقول: يا محمد، ادن فاستلم\" وفي حديث أبي هريرة: \"وكَّل الله به سبعين ألف ملك\" وفي حديث ابن عمر مرفوعًا: \"مسحهما كفارة للخطايا\". رواه الحاكم، وقال: صحيح الإسناد عَلَى ما بينته من حال عطاء بن السائب (^٢)، وكذا قَالَ الطحاوي: إنما لم يستلم إلا اليمانيين؛ لأنهما مبنيان عَلَى منتهى البيت مما يليهما بخلاف الآخرين؛ لأن الحجر وراءهما وهو من البيت، وقام الإجماع عَلَى الأولين (^٣)، ومنهم الأربعة وإسحاق، وقد نزع ابن عمر بذلك، حيث قالت له عائشة كما سلف في باب فضل مكة.\nوروي عن أنس وجابر ومعاوية وابن الزبير وعروة: أنهم كانوا يستلمون الأركان كلها كما سلف والحجة عند الاختلاف في السنة وكذلك قال ابن عباس لمعاوية حين قال له معاوية: ليس شيءٌ من البيت مهجورًا قال ابن عباس: لقد كان لكم في رسول الله أسوة حسنة وقال ابن التين: إنما كان ابن الزبير يستلمهن كلهن (^٤)؛ لأنه\n_________\n(^١) \"المتواري\" ص ١٤٠ - ١٤١.\n(^٢) \"المستدرك\" ١/ ٤٨٩ كتاب: المناسك.\n(^٣) \"شرح معاني الآثار\" ٢/ ١٨٤.\n(^٤) رواه ابن أبي شيبة ٣/ ٣٤٨ - ٣٤٩ (١٤٩٩٠ - ١٤٩٩٣)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٨٣ - ١٨٤.","vol":"11","page":387},{"text":"استوفي القواعد، والذي في \"الموطأ\" أنه عروة بن الزبير (^١).\nوقال الداودي: جعلهما عوضًا من الركنين الذين بقيا في الحجر،\nقَالَ: وظن معاوية أنهما هما ركنا البيت الذي وضع عليه من أول.\n_________\n(^١) \"الموطأ\" ص ٢٤٠ كتاب: المناسك، باب: الاستلام في الطواف بالبيت.","vol":"11","page":388},{"text":"<span data-type='title' id=toc-1253>٦٠ - باب تَقْبِيلِ الحَجَرِ</span>\n١٦١٠ - حَدَّثَنَا أَحْمَدُ بْنُ سِنَانٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا وَرْقَاءُ، أَخْبَرَنَا زَيْدُ بْنُ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ - قَبَّلَ الحَجَرَ وَقَالَ: لَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - قَبَّلَكَ مَا قَبَّلْتُكَ. [انظر: ١٥٩٧ - مسلم: ١٢٧٠ - فتح: ٣/ ٤٧٥]\n\n١٦١١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادٌ، عَنِ الزُّبَيْرِ بْنِ عَرَبِيٍّ قَالَ: سَأَلَ رَجُلٌ ابْنَ عُمَرَ ﵄ عَنِ اسْتِلَامِ الحَجَرِ. فَقَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَسْتَلِمُهُ وَيُقَبِّلُهُ. قَالَ: قُلْتُ: أَرَأَيْتَ إِنْ زُحِمْتُ؟ أَرَأَيْتَ إِنْ غُلِبْتُ؟ قَالَ: اجْعَلْ أَرَأَيْتَ بِاليَمَنِ، رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَسْتَلِمُهُ وَيُقَبِّلُهُ. [انظر: ١٦٠٦ - مسلم: ١٢٦٨ - فتح: ٣/ ٤٧٥]\nذكر فيه حديث زيد بن أسلم عن أَبِيهِ قَالَ: رَأَيْتُ عُمَرَ بْنَ الخَطَّابِ قَبَّلَ الحَجَرَ وَقَالَ: لَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - قَبَّلَكَ مَا قَبَّلْتُكَ.\nوحديث حماد عن الزبير بن عربي سَأَلَ رَجُلٌ ابن عُمَرَ عَنِ اسْتِلَامِ الحَجَرِ. فَقَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَسْتَلِمُهُ وَيُقَبِّلُهُ. قَالَ: أَرَأَيْتَ إِنْ زُحِمْتُ؟ أَرَأَيْتَ إِنْ غُلِبْتُ؟ قَالَ: اجْعَلْ أَرَأَيْتَ بِاليَمَنِ، رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَسْتَلِمُهُ وَيُقَبِّلُهُ.\nالشرح:\nالحديث الأول أخرجه مسلم من طريق ابن عمر أيضًا (^١)، والثاني من أفراد البخاري، وروى الزبير هذا الحديث فقط، وفي بعض نسخه: قَالَ الفربري وجدت في كتاب أبي جعفر: قَالَ أبو عبد الله: الزبير بن عربي بصري، والزبير بن عدي كوفي وعند الترمذي من غير رواية الكروخي: الزبير هذا هو ابن عربي روى عنه حماد بن زيد،\n_________\n(^١) \"صحيح مسلم\" (١٢٧٠) باب: استحباب تقبيل الحجر الأسود في الطواف.","vol":"11","page":389},{"text":"والزبير بن عدي كوفي يكنى أبا سلمة قلت: يروي عن أنس وذكر البخاري وابن أبي حاتم وغيرهما أن أبا سلمة كنية الزبير بن عربي، والزبير بن عدي كنيته أبو عدي (^١)، ولمَّا. ذكر أبو داود هذا الحديث من رواية، حماد ثَنَا الزبير بن عربي. الحديث وفيه: اجعل أرأيت مع ذَلِكَ الكوكب (^٢). وقال الجياني: وقع في نسخة الأصيلي عن أبي أحمد: الزبير بن عدي -بدال مهملة- وهو وهم، وصوابه: عربي -بباء موحدة- وكذا رواه سائر الرواة عن الفربري (^٣).\nوفقه الباب سلف.\n_________\n(^١) \"التاريخ الكبير\" ٣/ ٤١٠ (١٣٦١، ١٣٦٣)، \"الجرح والتعديل\" ٣/ ٥٧٩ - ٥٨٠ (٢٦٣٢ - ٢٦٣٣)، وانظر: \"تهذيب الكمال\" ٩/ ٣١٥، ٣١٨ (١٩٦٩ - ١٩٧٠).\n(^٢) \"مسند أبي داود الطيالسي\" ٣/ ٣٩٠ (١٩٧٦).\n(^٣) \"تقييد المهمل\" ٢/ ٦٠٨.","vol":"11","page":390},{"text":"<span data-type='title' id=toc-1254>٦١ - باب مَنْ أَشَارَ إِلَى الرُّكْنِ إِذَا أَتَى عَلَيْهِ</span>\n١٦١٢ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: طَافَ النَّبِيُّ - ﷺ - بِالبَيْتِ عَلَى بَعِيرٍ، كُلَّمَا أَتَى عَلَى الرُّكْنِ أَشَارَ إِلَيْهِ. [انظر: ١٦٠٧ - مسلم: ١٢٧٢ - فتح: ٣/ ٤٧٦]\nذكر فيه حديث ابن عباس: طَافَ النَّبِيُّ - ﷺ - بِالبَيْتِ عَلَى بَعِيرٍ، كُلَّمَا أَتَى عَلَى الرُّكْنِ أَشَارَ إِلَيْهِ.\nوقد سلف بفقهه.","vol":"11","page":391},{"text":"<span data-type='title' id=toc-1255>٦٢ - باب التَّكْبِيرِ عِنْدَ الرُّكْنِ</span>\n١٦١٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا خَالِدٌ الحَذَّاءُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: طَافَ النَّبِيُّ - ﷺ - بِالبَيْتِ عَلَى بَعِيرٍ، كُلَّمَا أَتَى الرُّكْنَ أَشَارَ إِلَيْهِ بِشَيْءٍ كَانَ عِنْدَهُ وَكَبَّرَ. تَابَعَهُ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ خَالِدٍ الحَذَّاءِ. [انظر: ١٦٠٧ - مسلم: ١٢٧٢ - فتح: ٣/ ٤٧٦]\nذكر فيه حديث مسدد: ثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، ثَنَا خَالِدٌ الحَذَّاءُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: طَافَ النَّبِيُّ - ﷺ - بِالبَيْتِ عَلَى بَعِيرٍ، كُلَّمَا أَتَى الرُّكْنَ أَشَارَ إِلَيْهِ بِشَيْءٍ كَانَ عِنْدَهُ وَكَبَّرَ. تَابَعَهُ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ خَالِدٍ الحَذَّاءِ.\nهذا الحديث من أفراده، وُيستحب أن يقول أول طوافه وهو حالة استلام الحجر: باسم الله والله أكبر. ويُستحب أيضًا في كل طوفة. نعم، في الأولى آكد.\nوقال ابن بطال: التكبير عند الركن دون استلام لا يُفعل اختيارًا، وإنما يفعل؛ لعذر مرض أو زحام الناس عند الحجر (^١). وسلف حكم الطواف راكبًا.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٢٩٣.","vol":"11","page":392},{"text":"<span data-type='title' id=toc-1256>٦٣ - باب مَنْ طَافَ بِالبَيْتِ إِذَا قَدِمَ مَكَّةَ، قَبْلَ أَنْ يَرْجِعَ إِلَى بَيْتِهِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ خَرَجَ إِلَى الصَّفَا</span>.\n١٦١٤ و١٦١٥ - حَدَّثَنَا أَصْبَغُ، عَنِ ابْنِ وَهْبٍ، أَخْبَرَنِي عَمْرٌو، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، ذَكَرْتُ لِعُرْوَةَ، قَالَ: فَأَخْبَرَتْنِي عَائِشَةُ ﵂ أَنَّ أَوَّلَ شَيْءٍ بَدَأَ بِهِ حِينَ قَدِمَ النَّبِيُّ - ﷺ - أَنَّهُ تَوَضَّأَ، ثُمَّ طَافَ، ثُمَّ لَمْ تَكُنْ عُمْرَةً، ثُمَّ حَجَّ أَبُو بَكْرٍ وَعُمَرُ ﵄ مِثْلَهُ، ثُمَّ حَجَجْتُ مَعَ أَبِي الزُّبَيْرِ - ﵁ - فَأَوَّلُ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ، ثُمَّ رَأَيْتُ المُهَاجِرِينَ وَالأَنْصَارَ يَفْعَلُونَهُ، وَقَدْ أَخْبَرَتْنِي أُمِّي أَنَّهَا أَهَلَّتْ هِيَ وَأُخْتُهَا وَالزُّبَيْرُ وَفُلَانٌ وَفُلَانٌ بِعُمْرَةٍ، فَلَمَّا مَسَحُوا الرُّكْنَ حَلُّوا.\nالحديث ١٦١٤ - [١٦٤١ - مسلم: ١٢٣٥ - فتح: ٣/ ٤٧٧]\nالحديث ١٦١٥ - [١٦٤٢، ١٧٩٦ - مسلم: ١٢٣٥ - فتح: ٣/ ٤٧٧]\n\n١٦١٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَأ أَبُو ضَمْرَةَ أَنَسٌ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا طَافَ فِي الحَجِّ أَوِ العُمْرَةِ أَوَّلَ مَا يَقْدَمُ سَعَى ثَلَاثَةَ أَطْوَافٍ، وَمَشَى أَرْبَعَةً، ثُمَّ سَجَدَ سَجْدَتَيْنِ، ثُمَّ يَطُوفُ بَيْنَ الصَّفَا وَالمَرْوَةِ. [انظر: ١٦٠٣ - مسلم: ١٦٢١ - فتح: ٣/ ٤٧٧]\n\n١٦١٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا طَافَ بِالبَيْتِ الطَّوَافَ الأَوَّلَ يَخُبُّ ثَلَاثَةَ أَطْوَافٍ، وَيَمْشِي أَرْبَعَةً، وَأَنَّهُ كَانَ يَسْعَى بَطْنَ المَسِيلِ إِذَا طَافَ بَيْنَ الصَّفَا وَالمَرْوَةِ. [انظر: ١٦٠٣ - مسلم: ١٢٦١ - فتح: ٣/ ٤٧٧]\nذكر فيه حديث محمد بن عبد الرحمن: ذَكَرْتُ لِعُرْوَةَ، قَالَ: فَأَخْبَرَتْنِي عَائِشَةُ أَنَّ أَوَّلَ شَيءٍ يدأه بِهِ حِينَ قَدِمَ النَّبِيُّ - ﷺ - أَنَّهُ تَوَضَّأَ، ثُمَّ طَافَ .. الحديث.","vol":"11","page":393},{"text":"وحديث ابن عمر: أَنَّ رَسُولَ الله - ﷺ - كَانَ إذا طَافَ فِي الحَجِّ أَوِ العُمْرَة أَوَّلَ ما يَقْدَمْ سَعَى ثَلَاثَةَ أَطْوَافٍ، وَمَشَى أَرْبَعَةً، ثُمَّ سَجَدَ سَجْدَتَيْنِ، ثُمَّ يَطوُفُ بَيْنَ الصَفَا وَالمَرْوَةِ.\nوحديثه أيضًا: كَانَ إِذَا طَافَ بِالبَيْتِ الطَّوَافَ الأَوَّلَ يَخُبُّ ثَلَاثَةَ أَشواط، وَيَمْشِى أَرْبَعَةً، وَأَنَّهُ كَانَ يَسْعَى بَطْنَ المَسِيلِ إِذَا طَافَ بَيْنَ الصَّفَا وَالمَرْوَةِ.\nالشرح:\nأما الحديث الأول: فقوله: (ذكرته لعروة)، فالبخاري اختصره من حديث طويل، وأخرجه مسلم من حديث عمرو، عن محمد بن عبد الرحمن، أن رجلًا من أهل العراق قَالَ له: سل عروة عن رجل مهل بالحج، فإذا طاف بالبيت أيحل أم لا؟ فإن قَالَ: لا يحل، فقل له: إن رجلًا يقول ذَلِكَ. ثم ساقه بطوله (^١).\nوأما حديث ابن عمر فقد سلف بعضه (^٢)، وهو في مسلم أيضًا (^٣).\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nأول الحديث قول عائشة إلى قوله: (ثم حج أبو بكر وعمر مثله)، وقوله: (ثم حَججت مع أبي الزبير) إلى آخره. لعروة بن الزبير ومذهبه الإفراد؛ لأنه قَالَ عن عائشة: إنها لم تكن عمرة، ففيه حجة (علي) (^٤) عليها، فيما ذكرت أنه - ﷺ - فسخ، إلا أن يؤول أنه أمر به أو يكون\n_________\n(^١) \"صحيح مسلم\" (١٢٣٥) باب: ما يلزم من طاف بالبيت …\n(^٢) برقم (١٦١٦).\n(^٣) \"صحيح مسلم\" (١٢٦١) باب: استحباب الرمل في الطواف والعمرة ..\n(^٤) كذا صورتها في الأصل ولعلها زائدة.","vol":"11","page":394},{"text":"وهمًا من المحدث عنها.\nوقوله: (ثم حججت مع أبي الزبير) كذا لأبي الحسن، ولأبي ذر: مع ابن الزبير. والصواب الأول، والضمير عائد إلى عروة، أي: أنه حج مع والده الزبير، فافهمه.\nثانيها:\nغرض البخاري في هذا الباب: أن يبين أن سنة من قدم مكة حاجًّا أو معتمرًا، أن يطوف بالبيت ويسعى بين الصفا والمروة، فإن كان معتمرًا حل وحلق، وإن كان حاجًّا ثبت عَلَى إحرامه، حَتَّى يخرج إلى منى يوم التروية لعمل حجه، وكذلك قَالَ العلماء: إذا دخل مكة فلا يبدأ بشيء قبل الطواف للاتباع، أو لأنه تحية المسجد الحرام (^١).\nواستثنى الشافعي من هذا، المرأة الجميلة والشريفة التي لا تبرز للرجال، فيُستحب لها تأخيره ودخول المسجد ليلًا؛ لأنه أستر لها وأسلم من الفتنة (^٢).\nفرع:\nالابتداء بالطواف مستحب لكل داخل وإن لم يكن محرمًا، إلا إذا خاف فوت مكتوبة أو سنة راتبة أو مؤكدة أو جماعة مكتوبة، وإن وسع الوقت أو كان عليه فائتة، فإنه يقدم ذَلِكَ كله عَلَى الطواف، ثم يطوف.\n_________\n(^١) \"تبيين الحقائق\" ٢/ ١٥، \"حاشية رد المحتار\" ٢/ ٤٩٢، ٤٩٣، \"المدونة\" ١/ ٣١٣، \"الفروع\" ٣/ ٤٩٥، ٤٩٦، \"المبدع\" ٣/ ٢١٣، \"كشاف القناع\" ٢/ ٤٧٧.\n(^٢) \"الأم\" ٢/ ١٤٥، انظر \"البيان\" ٤/ ٢٧٣، \"المجموع\" ٨/ ١٤، ١٥.","vol":"11","page":395},{"text":"الثالث:\nفيه مطلوبية الوضوء للطواف، واختلفوا هل هو واجب أو شرط؟ فعند أبي حنيفة أنه ليس بشرط، فلو طاف عَلَى غير وضوء صح طوافه، فإن كان ذَلِكَ للقدوم فعليه صدقة، وإن كان طواف الزيارة فعليه شاة (^١).\nالرابع:\nقوله: (ثم لم تكن عمرة).\nكذا هو في البخاري بعين مهملة من الاعتمار قالوا: وهذا هو الصحيح، ووقع في جميع روايات مسلم: (غيره) بالغين المعجمة ثم ياء وهو تصحيف كما قاله القاضي (^٢)، وكأن السائل إنما سأله عن فسخ الحج إلى العمرة عَلَى مذهب من يراه، واحتج بأمر النبي - ﷺ - لهم في حجة الوداع. فأعلمه عروة أنه لم يفعل ذَلِكَ بنفسه ولا من جاء بعده. قَالَ: ويدل عَلَى صحة ذَلِكَ قوله في الحديث نفسه: وآخر من فعل ذَلِكَ ابن عمر ولم ينقضها بعمرة.\nوأما النووي فقال: (غيره) صحيحة وليست تصحيفًا؛ لأن قوله: غيره يتناول العمرة وغيرها، والتقدير: ثم حج أبو بكر. فكان أول ما بدأ به الطواف بالبيت، ثم لم يكن غيره أي: لم يغير الحج، ولم ينقله، ولم يفسخه إلى غيره، لا عمرة ولا قران (^٣).\nقَالَ القرطبي: وأفادهم ذَلِكَ أن طوافهم الأول لم يكن للعمرة بل للقدوم (^٤).\n_________\n(^١) \"مختصر الطحاوي\" ص ٦٤، \"المبسوط\" ٤/ ٣٨، ٣٩، \"بدائع الصنائع\" ٢/ ١٢٩.\n(^٢) \"كمال المعلم\" ٤/ ٣١٤.\n(^٣) \"صحيح مسلم بشرح النووي\" ٢٢١/ ٨.\n(^٤) \"المفهم\" ٣/ ٣٦٢.","vol":"11","page":396},{"text":"وقال ابن بطال: قوله: ثم لم تكن عمرة يعني: أنه - ﷺ - طاف بالبيت، ثم لم يحل من حجه بعمرة من أجل الهدي، وكذلك أبو بكر وعمر افردا الحج، وقال ابن المنذر: سنَّ الشارع للقادمين المحرمين بالحج تعجيل الطواف، والسعي بين الصفا والمروة عند دخولهم، وفعل هو ذَلِكَ عَلَى ما روته عائشة وأمر من حل من أصحابه أن يحرموا إذا انطلقوا إلى منى، فإذا أحرم من هو منطلق إلى منى، فغير جائز أن يكون طائفًا وهو منطلق إلى منى. فدل هذا الحديث عَلَى أن من أحرم من مكة من أهلها أو غيرهم أن يؤخروا طوافهم وسعيهم إلى يوم النحر، بخلاف فعل القادمين؛ لتفريق السنة بين الفريقين، وأيضًا فإن هذا هو طواف القدوم، وليس من إنشاء الحج من مكة، واردًا بحجه عليها، فسقط بذلك عنهم تعجيله.\nوكان ابن عباس يقول: يا أهل مكة، إنما طوافكم بالبيت وبين الصفا والمروة يوم النحر، وأما أهل الأمصار فإذا قدموا، وكان يقول: لا أرى لأهل مكة أن يحرموا بالحج حَتَّى يخرجوا، ولا أن يطوفوا بين الصفا والمروة حَتَّى يرجعوا، هذا قول ابن عمر وجابر. وقالوا: من أنشا الحج من مكة فحكمه حكم أهل مكة.\nقَالَ ابن المنذر: هذا قول مالك وأهل المدينة وطاوس، وبه قَالَ أحمد وإسحاق، واختلف قول مالك فيمن طاف وسعى قبل خروجه، فكان يقول: يعيد إذا رجع ولا يجزئه طوافه الأول ولا سعيه، وقال أيضًا: إن رجع إلى بلاده قبل أن يعيد فعليه دم (^١)، ورخصت طائفة في ذَلِكَ، ورأت المكي ومن دخل مكة إن طافا وسعيا قبل خروجهما، أن ذَلِكَ جائز، هذا قول عطاء والشافعي، غير أن عطاء كان يرى\n_________\n(^١) \"المدونة\" ١/ ٣٠٢.","vol":"11","page":397},{"text":"تأخيره أفضل، وقد فعل ذَلِكَ ابن الزبير، أهلَّ لما أهلَّ هلال ذي الحجة، ثم طاف وسعى وخرج، وأجازه القاسم بن محمد، وقال عطاء: منزلة من جاور بمنزله أهل مكة إن أحرم أول العشر، طاف حين يحرم، وإن أخَّرَ إلى يوم التروية أَخَّر الطواف إلى يوم النحر.\nواختلفوا فيمن قَدم مكة فلم يطف حَتَّى أتى منى، فقالت طائفة: عليه دم، هذا قول أبي ثور، واحتج بقول ابن عباس: من ترك من نسكه شيئًا فليهرق لذلك دمًا. وحكى أبو ثور عن مالك أنه يجزئه طواف الزيارة لطواف الدخول والزيارة والصدر (^١)، وحكى غيره عن مالك أنه إن كان مراهقًا فلا شيء عليه، فإن دخل غير مراهق فلم يطف حَتَّى مضى إلى عرفات، فإنه يهريق دمًا؛ لأنه فرط في الطواف حين قدم حَتَّى أتى إلى عرفات (^٢)، وقال أبو حنيفة والشافعي وأشهب: لا شيء عليه إن ترك طواف القدوم (^٣).\nقَالَ ابن المنذر: أجمع أهل العلم عَلَى أن من ترك طواف القدوم وطاف للزيارة، ثم رجع إلى بلده، أن حجه تام، ولم يوجبوا عليه الرجوع كما أوجبوه عليه في طواف الإفاضة، فدل إجماعهم عَلَى ذَلِكَ أن طواف القدوم ليس بفرض، وفي وجهٍ بعيد عندنا: أنه يلزمه بتركه دم، فإن آخره ففي فواته وجهان حكاهما إمام الحرمين؛ لأنه يشبه تحية المسجد، وكان ابن عمر، وسعيد بن جبير ومجاهد والقاسم بن محمد لا يرون باسًا إذا طاف الرجل أول النهار أن يؤخر\n_________\n(^١) \"المدونة\" ١/ ٣١٧.\n(^٢) \"المدونة\" ١/ ٢٩٨.\n(^٣) \"المبسوط\" ٤/ ٣٤، \"البناية\" ٤/ ٨١، \"البيان\" ٢/ ٢٧٣، \"المجموع\" ٨/ ١٥، ١٦.","vol":"11","page":398},{"text":"السعي حَتَّى يبرد (^١)، وكذا قَالَ أحمد (^٢) وإسحاق: إذا كانت به علة، وقال الثوري: لا بأس إذا طاف أن يدخل الكعبة، فإذا خرج سعى.\nخامسها:\nقوله: (وأخبرتني أمي أنها أهلت هي وأختها)، يُريد بأختها: عائشة، وأمه: أسماء ﵄.\nوقوله: (فلما مسحوا الركن حلوا)، يريد: بعد أن سعوا بين الصفا والمروة؛ لأن العمرة إنما هي الطواف والسعي، ولا يحل من قدم مكة بأقل من هذا، فخشي البخاري أن يتوهم متوهم أن قوله: لما مسحوا الركن حلوا أن العمرة إنما هي الطواف بالبيت فقط، فإن المعتمر يحل به دون السعي، وهو مذهب ابن عباس، وروي عنه أنه قَالَ: العمرة الطواف، وقال به إسحاق بن راهويه، ويمكن أن يحتج من قَالَ هذا بقراءة ابن مسعود: (وأتموا الحج والعمرة إلى البيت). أي: أن العمرة لا يجاوز بها البيت، فأراد البخاري بيان فساد هذا التأويل بما أردف في آخر الباب من حديث ابن عمر: أنه - ﷺ - كان إذا قدم مكة للحج أو العمرة طاف بالبيت وسعى. وعلى هذا جماعة فقهاء الأمصار (^٣).\nوقال ابن التين: يُريد بالركن ركن المروة، وأما ركن البيت فلا يحل بمسحه حتى يسعى، ولا بأس بما ذكره، ثم قَالَ: إن كان يريد أنها أخبرته عن حجة الوداع فغلط؛ لأن عائشة لم تدخل بعمرة، وكان\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٤١ (١٣٩٢٢) كتاب: الحج، باب: في التفريق بين الطواف والسعي.\n(^٢) انظر \"المغني\" ٥/ ٢٤٠.\n(^٣) انتهى من \"شرح ابن بطال\" ٤/ ٢٩٥ - ٢٩٧.","vol":"11","page":399},{"text":"الزبير وأسماء ممن فسخ الحج في عمرة ذَلِكَ العام، وإن كان غيَّرها بعد رسول الله - ﷺ - فلعلة، وهذا قليل.\nسادسها:\nفي حديث ابن عمر: أنه بعد أن سجد سجدتين سعى بين الصفا والمروة.\nوثبت في \"صحيح مسلم\" من حديث جابر الطويل: أنه - ﷺ - لما فرغ من ركعتي الطواف رجع إلى الركن فاستلمه، ثم خرج إلى الصفا والسعي بينهما سبعًا، ذهابه من الصفا إلى المروة مرة، وعوده منها إلى الصفا أخرى، وهكذا سبعًا يبدأ بالصفا ويختم بالمروة (^١)، وقيل إن الذهاب والإياب مرة واحدة، قَالَه ابن بنت الشافعي، وأبو بكر الصيرفي من أصحابنا.\nوقوله: وكان يسعى ببطن المسيل إذا طاف بين الصفا والمروة، هذا هو المشهور من فعله - ﷺ - وعليه جماعة الفقهاء.\nوروي عن ابن عمر التخيير في ذَلِكَ وقال: إن مشيتهُ فقد رأيت النبي - ﷺ - يمشي، وروي عنه: طفت مع رسول الله - ﷺ - فلم أره يسعى ورأيتهم سعوا، ولا أراهم سعوا إلا لسعيه (^٢). ويحتمل أن يكون ذَلِكَ في موطن.\nفرع:\nموضع السعي بينهما معروف، وقد عملت الخلفاء ذَلِكَ حَتَّى صار إجماعًا، وصفة السعي أن يكون سعيًا بين سعيين وهو الخبب.\n_________\n(^١) \"صحيح مسلم\" (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.\n(^٢) رواه ابن عبد البر في \"تمهيده\" ٢/ ١٠٣.","vol":"11","page":400},{"text":"فرع:\nلو تركه فقال مالك مرة: عليه الدم. ثم رجع.\nفرع:\nالمرأة لا تسعى بل تمشي؛ لأنه أستر لها، وقيل: إن سعت في الخلوة بالليل سعت كالرجل، وفروع السعي محلها الفروع.","vol":"11","page":401},{"text":"<span data-type='title' id=toc-1257>٦٤ - باب طَوَافِ النِّسَاءِ مَعَ الرِّجَالِ</span>\n١٦١٨ - وَقَالَ [لِي] عَمْرُو بْنُ عَلِيٍّ: حَدَّثَنَا أَبُو عَاصِمٍ قَالَ: ابْنُ جُرَيْجٍ: أَخْبَرَنَا قَالَ: أَخْبَرَنِي عَطَاءٌ -إِذْ مَنَعَ ابْنُ هِشَامٍ النِّسَاءَ الطَّوَافَ مَعَ الرِّجَالِ- قَالَ: كَيْفَ يَمْنَعُهُنَّ، وَقَدْ طَافَ نِسَاءُ النَّبِيِّ - ﷺ - مَعَ الرِّجَالِ؟! قُلْتُ: أَبَعْدَ الحِجَابِ أَوْ قَبْلُ؟ قَالَ: إِي لَعَمْرِي، لَقَدْ أَدْرَكْتُهُ بَعْدَ الحِجَابِ. قُلْتُ: كَيْفَ يُخَالِطْنَ الرِّجَالَ؟ قَالَ: لَمْ يَكُنَّ يُخَالِطْنَ، كَانَتْ عَائِشَةُ ﵂ تَطُوفُ حَجْرَةً مِنَ الرِّجَالِ لَا تُخَالِطُهُمْ، فَقَالَتِ امْرَأَةٌ: انْطَلِقِي نَسْتَلِمْ يَا أُمَّ المُؤْمِنِينَ. قَالَتْ: [انْطَلِقِي] عَنْكِ. وَأَبَتْ. [وَكُنَّ] يَخْرُجْنَ مُتَنَكِّرَاتٍ بِاللَّيْلِ، فَيَطُفْنَ مَعَ الرِّجَالِ، وَلَكِنَّهُنَّ كُنَّ إِذَا دَخَلْنَ البَيْتَ قُمْنَ حَتَّى يَدْخُلْنَ وَأُخْرِجَ الرِّجَالُ، وَكُنْتُ آتِي عَائِشَةَ أَنَا وَعُبَيْدُ بْنُ عُمَيْرٍ، وَهِيَ مُجَاوِرَةٌ فِي جَوْفِ ثَبِيرٍ، قُلْتُ: وَمَا حِجَابُهَا؟ قَالَ: هِىَ فِي قُبَّةٍ تُرْكِيَّةٍ لَهَا غِشَاءٌ، وَمَا بَيْنَنَا وَبَيْنَهَا غَيْرُ ذَلِكَ، وَرَأَيْتُ عَلَيْهَا دِرْعًا مُوَرَّدًا. [فتح: ٣/ ٤٧٩]\n\n١٦١٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ ﵂ زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: شَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - أَنِّي أَشْتَكِي. فَقَالَ: \"طُوفِي مِنْ وَرَاءِ النَّاسِ، وَأَنْتِ رَاكِبَةٌ\". فَطُفْتُ وَرَسُولُ اللهِ - ﷺ - حِينَئِذٍ يُصَلِّي إِلَى جَنْبِ البَيْتِ، وَهْوَ يَقْرَأُ ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ (٢)﴾ [الطور: ١، ٢]. [انظر: ٤٦٤ - مسلم: ١٢٧٦ - فتح: ٣/ ٤٨٠]\n- وَقَالَ [لِي] عَمْرُو بْنُ عَلِيٍّ: حَدَّثَنَا أَبُو عَاصِمٍ قَالَ ابْنُ جُرَيْجٍ: نَا قَالَ: أَنَا قَالَ: أَخْبَرَنِي عَطَاءٌ -إِذْ مَنَعَ ابْنُ هِشَامٍ النِّسَاءَ الطَّوَافَ مَعَ الرِّجَالِ- قَالَ: كَيْفَ يَمْنَعُهُنَّ، وَقَدْ طَافَ نِسَاءُ النَّبِيِّ - ﷺ - مَعَ الرِّجَالِ؟! قُلْتُ: أَبَعْدَ الحِجَابِ أَوْ قَبْلُ؟ .. الحديث.\nوهو من أفراده، وهو من باب العرض والمذاكرة أعني قوله: وقال","vol":"11","page":402},{"text":"لي عمرو. وفي بعض النسخ إسقاطها، والأول هو ما في الأصول و\"أطراف خلف\"، وكذا ذكره البيهقي (^١)، وصاحبا المستخرجين، زاد أبو نعيم: وهو حديث عزيز ضيق، ثم قَالَ: وحَدَّثَنَا محمد بن إبراهيم، ثَنَا الحميدي، ثَنَا أبو حميد، ثَنَا أبو قرة قَالَ: ذكر ابن جريج: أخبرني عطاء: إذ منع ابن هشام النساء الطواف، فذكره عن قصة الخروج مع عبيد بن عمير، ورواه عبد الرزاق عن ابن جريج وفيه: إذا دخلن البيت سترن حين يدخلن مكان قمن حتى يدخلن، وابن جريج هو راويه عن عطاء وهو السائل عن هذِه القصة وبينهما جرى الخطاب، وعطاء هو القائل: وكنت آتي عائشة أنا وعبيد بن عمير.\nوابن هشام هو إبراهيم بن هشام بن إسماعيل بن هشام بن المغيرة بن عبد الله بن عمر بن مخزوم، خال هشام بن عبد الملك بن مروان ووالي المدينة، كما قاله الكلبي وأخو محمد بن هشام، وكانا خاملين قبل الولاية، وفي إبراهيم يقول أبو زيد الأسلمي: وكان قصده بمدحٍ أوله: يا ابن هشام يا أخا الكرام، فقال إبراهيم: وإنما أنا أخوهم، وكأني لست منهم، ثم أمر به فضرب بالسياط، فقال يهجوه ويذكر حاله وخموله، فيما ذكره المبرد في \"كامله\".\nقَالَ الأصمعي: ما رويت للعرب في الهجاء مثلها. قَالَ خليفة بن خياط في \"تاريخه\": وفي سنة خمس وعشرين ومائة كتب الوليد بن يزيد إلى يوسف بن عمر يقدم عليه خالد بن عبد الله القسري ومحمدًا وإبراهيم ابني هشام بن إسماعيل المخزوميين، وأمره بقتلهم فعذبهم حَتَّى ماتوا (^٢).\n_________\n(^١) \"السنن الكبرى\" ٥/ ٧٨ كتاب: الحج، باب: طواف النساء مع الرجال.\n(^٢) \"تاريخ خليفة بن خياط\" ١/ ١٠١.","vol":"11","page":403},{"text":"وقول عطاء: (قد طاف نساء رسول الله - ﷺ - مع الرجال) (^١)، يريد: أنهم طافوا في وقت واحد غير مختلطات بالرجال؛ لأن سنتهن أن يطفن ويصلين من وراء الرجال ويستترن عنهم كما في حديث أم سلمة الآتي.\nوفيه: أنَّ السنة إذا أراد النساء دخول البيت أن يخرج الرجال عنه بخلاف الطواف.\nوفيه: طوافهن متنكرات.\nوفيه: طواف الليل.\nوفيه: سفر نسائه بعده وحجهن.\nوفيه: رواية المرأة عن المرأة.\nوفيه: كما قَالَ الداودي: النقاب للنساء في الإحرام.\nوفيه: المجاورة بمكة، وهو نوع من الاعتكاف، وهو ضربان: مجاورة ليلًا ونهارًا، ومجاورة نهارًا فقط.\nوفيه: جواز المجاورة في الحرم كله، وإن لم يكن في المسجد الحرام، كذا قَالَ ابن بطال، قَالَ: لأن ثبيرا خارج مكة وهو في طريق منى (^٢).\nقلتُ: ذكر ياقوت أنَّ بمكة شرفها الله سبعة أجبل كل منها يُسمى ثبيرًا بفتح المثلثة ثم باء موحدة ثم ياء مثناة تحت ثم راء.\nأولها: أعظم جبالها بينها وبين عرفة (^٣)، وهو المراد بقولهم: أشرق ثبير كيما نغير، وسيأتي في بابه، قَالَ البكري: ويُقال: ثبير الأثبرة، وقال\n_________\n(^١) \"مصنف عبد الرزاق\" ٥/ ٦٦ - ٦٧ (٩٠١٨) كتاب: المناسك، باب: طواف الرجال والنساء معًا.\n(^٢) \"شرح ابن بطال\" ٤/ ٢٩٩.\n(^٣) \"معجم البلدان\" ٢/ ٧٢ - ٧٣.","vol":"11","page":404},{"text":"الأصمعي: هو ثبير حراء (^١).\nثانيها: ثبير الزنج؛ لأن الزنج كانوا يلعبون عنده.\nثالثها: ثبير الأعرج.\nرابعها: ثبير الخضراء.\nخامسها: ثبير النصع، وهو جبل المزدلفة عَلَى يسار الذاهب إلى منى.\nسادسها: ثبير غينى (^٢).\nسابعها: ثبير الأحدب. قَالَ البكري: وهو عَلَى الإضافة وكذا ضبطناه، وحكاه ابن الأنباري عَلَى النعت (^٣)، وقال الزمخشري: ثبير جبلان متفرقان تصب بينهما أفاعية، وهي واد يصب من منى يُقال لأحدهما: ثبير عيناء، وللآخر: ثبير الأعرج.\nوقوله: وكانت عائشة تطوف حَجْرَةً من الرجال. أي: ناحية أخرى.\nكما قَالَ الفراء من قولهم: نزل فلان حجرة من الناس أي: معتزلًا ناحية وهو بفتح الحاء وسكون الجيم. قَالَ صاحب \"المطالع\": لا غير. قلتُ: لا. فقد قَالَ ابن سيده: وقعد حجرة. وحجرة أي: ناحية وجمعها: حواجر عَلَى غير قياس (^٤). وبخط الدمياطي: الجمع: حجرات، وحكى الضم أيضًا: حجرة ابن عديس في \"مثناه\"، وفي ابن بطال، وقال عبد الرزاق: يعني محجورًا بينها وبين الناس بثوب (^٥).\n_________\n(^١) \"معجم ما استعجم\" ١/ ٣٣٦.\n(^٢) ذكرهم ياقوت في \"معجم البلدان\" ٢/ ٧٢ - ٧٣.\n(^٣) انظر: التخريج السابق.\n(^٤) \"المحكم\" ٣/ ٤٨.\n(^٥) \"شرح ابن بطال\" ٤/ ٣٠٠.","vol":"11","page":405},{"text":"والتركية: قبة صغيرة من لبود.\nوذكر فيه أيضًا حديث أم سلمة أم المؤمنين قالت: شَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - أَنِّي أَشْتَكِي. فَقَالَ: \"طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكبَةٌ\". فَطُفْتُ وَرَسُولُ اللهِ - ﷺ - حِينَئِذٍ يُصَلِّي إِلَى جَنْبِ البَيْتِ، وَهْوَ يَقْرَأ ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ (٢)﴾\nوهذا الحديث سلف في الصلاة في القراءة في الفجر (^١). فإن قراءته بالطور كانت في الفجر، وذكره بعد هذا في باب من صلى ركعتي الطواف خارجًا من المسجد أنه - ﷺ - قَالَ لها: \"إذا أقيمت صلاة الصبح فطوفي عَلَى بعيرك والناس يصلون\" (^٢) ففعلت ذَلِكَ فلم يصل حَتَّى خرجت ولما شكت إليه أنها لا تُطيق الطواف ماشية لضعفها، فقال: \"طوفي راكبة\". ففيه: إشعار بوجوب المشي لغير المعذور، وقد سلف ما فيه، وعند المالكية تركب بعيرًا غير جلالة لطهارة بوله\nعندهم، إذ لا يؤمن أن يكون ذَلِكَ منه في المسجد. قالوا: وإن كان محمولًا فيكون حامله لا طواف عليه، وعللوه بأن الطواف صلاة فلا يُصلي عن نفسه وغيره (^٣)، وعندنا فيه تفصيل محله كتب الفروع، وفيه: طواف النساء من وراء الرجال.\nقَالَ ابن التين: ويحتمل أن يكون طوافها طوافًا واجبًا وهو الأظهر.\nقَالَ: ويحتمل أن يكون طواف الوداع. قَالَ: وفيه: الصلاة بجنب البيت والجهر بالقراءة، وعن سحنون أنها كانت نافلة، وحديث البخاري أنه في الصبح يردّه.\n_________\n(^١) سلف معلقًا قبل الرواية (٧٧١).\n(^٢) سيأتي برقم (١٦٢٦).\n(^٣) \"المنتقى\" ٢/ ٢٩٥.","vol":"11","page":406},{"text":"<span data-type='title' id=toc-1258>٦٥ - باب: الكَلَامِ فِي الطَّوَافِ</span>\n١٦٢٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي سُلَيْمَانُ الأَحْوَلُ، أَنَّ طَاوُسًا أَخْبَرَهُ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - مَرَّ وَهُوَ يَطُوفُ بِالكَعْبَةِ بِإِنْسَانٍ رَبَطَ يَدَهُ إِلَى إِنْسَانٍ بِسَيْرٍ، أَوْ بِخَيْطٍ، أَوْ بِشَيْءٍ غَيْرِ ذَلِكَ، فَقَطَعَهُ النَّبِيُّ - ﷺ - بِيَدِهِ، ثُمَّ قَالَ: \"قُدْهُ بِيَدِهِ\". [١٦٢١، ٦٧٠٢، ٦٧٠٣ - فتح: ٣/ ٤٨٢]\nذكر فيه حديث ابن عباس: أَنَّ النَّبِيَّ - ﷺ - مَرَّ وَهُوَ يَطُوفُ بِالكَعْبَةِ بِإِنْسَانٍ رَبَطَ يَدَهُ إِلَى إِنْسَانٍ بِسَيْرٍ، أَوْ خَيْطٍ، أَوْ بِشَيءٍ غَيْرِ ذَلِكَ، فَقَطَعَهُ النَّبِيُّ - ﷺ - بيَدِهِ، ثُمَّ قَالَ: \"قُدْهُ بِيَدِهِ\" هذا الحديث من أفراده.\nوترجم له بعد:","vol":"11","page":407},{"text":"<span data-type='title' id=toc-1259>٦٦ - باب إِذَا رَأَى سَيْرًا أَوْ شَيْئًا يُكْرَهُ فِي الطَّوَافِ قَطَعَهُ</span>\n١٦٢١ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - رَأَى رَجُلًا يَطُوفُ بِالكَعْبَةِ بِزِمَامٍ أَوْ غَيْرِهِ فَقَطَعَهُ. [انظر: ١٦٢٠ - فتح: ٣/ ٤٨٣]\nوذكره بلفظ: أنه رأى رجلًا يطوف بالكعبة بزمام، أو غيره، فقطعه.\nوخرجه في كتاب الأيمان والنذور بلفظ: بإنسان يقول إنسانًا بخزامة في أنفه فقطعها النبي - ﷺ -، ثم أمره أن يقوده بيده (^١).\nوفي رواية للحاكم مصححة: مرَّ برجل قد رُبق بسير، أو خيط أو بشيء غير ذَلِكَ، فقطعه وقال: \"قده بيدك\" (^٢).\nوكأن البخاري أشار أيضًا إلى حديث ابن عباس مرفوعًا: \"الطواف بالبيت صلاة إلا أن الله قد أحل لكم فيه الكلام، فمن تكلم فلا يتكلم إلا بخير\".\nصححه الحاكم، وابن حبان، والبيهقيُّ صحح وقفه (^٣)، وقد\n_________\n(^١) سيأتي برقم (٦٧٠٣) باب: النذر فيما لا يملك.\n(^٢) \"المستدرك\" ١/ ٤٦٠ كتاب: المناسك، قال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه.\n(^٣) \"المستدرك\" ١/ ٤٥٩ كتاب: المناسك، وقال: صحيح الإسناد ولم يخرجاه، وقد أوقفه جماعة.\n\"صحيح ابن حبان\" ٩/ ١٤٣ - ١٤٤ (٣٨٣٦) كتاب: الحج، باب: دخول مكة.\n\"السنن الكبرى\" ٥/ ٨٧ كتاب: الحج، باب: الطواف على طهارة، وقال البيهقي: ووقفه عبد الله بن طاوس، وإبراهيم بن ميسرة في الرواية الصحيحة.","vol":"11","page":408},{"text":"أوضحت طرقه في تخريجي لأحاديث الرافعي، فليراجع منه (^١). وروى الشافعي، عن سعيد بن سالم، عن حنظلة، عن طاوس، عن ابن عمر أنه قَالَ: أقلوا الكلام في الطواف؛ فإنما أنتم في صلاة (^٢). وعن إبراهيم بن نافع قَالَ: كلمت طاوسًا في الطواف فكلمني (^٣).\nوفي كتاب الجندي من حديث إسماعيل بن عياش، ثَنَا حميد بن أبي سويد، سمعتُ أبا هاشم يسأل عطاء بن أبي رباح عن الطواف، فقال: أخبرني أبو هريرة، عن النبي - ﷺ - قَالَ: \"من طاف بالبيت سبعًا ما يتكلم إلا: بسبحان الله، والحمدُ لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله، مُحيت عنه عشر سيئات، وكتبت له عشر حسنات، ورفع له عشر درجات\" (^٤).\nقلتُ: لا جرم كان عطاء يكره الكلام فيه، إلا الشيء اليسير فيما حكاه ابن عبد البر، وعن مجاهد أنه كان يقرأ عليه القرآن في الطواف (^٥)، وقال مالك: لا أرى ذَلِكَ، وليقبل عَلَى طوافه (^٦).\n_________\n(^١) \"البدر المنير\" ٢/ ٤٨٧ - ٤٩٨ والحديث صححه الألباني في \"الإرواء\" (١٢١).\n(^٢) \"الأم\" ٢/ ١٧٣، و\"المسند\" ١/ ٣٤٨ (٩٨٨).\n(^٣) \"الأم\" ٢/ ١٧٣.\n(^٤) هذا الحديث رواه ابن ماجه (٢٩٥٧) كتاب: المناسك، باب: فضل الطواف، والطبراني في \"الأوسط\" ٨/ ٢٠١ - ٢٠٢ (٨٤٠٠)، وابن عدي في \"الكامل\" ٣/ ٧٨، وذكره العجلوني في \"كشف الخفاء\" ٢/ ٢٦٠ وقال: أخرجه الطبراني في \"الأوسط\" وابن ماجه بسند ضعيف.\nوضعفه الألباني في \"ضعيف الجامع\" (٥٦٨٣)، وانظر: \"ضعيف الترغيب والترهيب\" ١/ ٣٥٩ (٧٢١).\n(^٥) رواه عبد الرزاق في \"المصنف\" ٥/ ٤٩٥ (٩٧٨٥) كتاب: الحج، باب: القراءة في الطواف والحديث، والفاكهي في \"أخبار مكة\" ١/ ٢٠٧ (٣٤٧).\n(^٦) \"الاستذكار\" ١٢/ ١٩٧.","vol":"11","page":409},{"text":"ورواه الحليمي من أصحابنا أيضًا. وقال الشافعي: أنا أحب القراءة في الطواف، وهو أفضل ما تكلم به الإنسان (^١). والأصح عند أصحابه أن الإقبال عَلَى مأثور الدعاء أفضل للتأسي، وهو أفضل من غير مأثوره (^٢). وعن الجويني أنه يحرص عَلَى أن يختم أيام الموسم في طوافه ختمة.\nفرع:\nيكره له الأكل والشرب، والشرب أخف حالًا؛ لأنه - ﷺ - شرب ماءً فيه. رواه الحاكم من حديث ابن عباس، وقال: غريب صحيح (^٣).\nتتمة لما مضى.\nقَالَ ابن المنذر: أولى ما شغل به المرء نفسه في الطواف: ذكر الله، وقراءة القرآن، ولا يشتغل فيه بما لا يجدي عليه نفعه في الآخرة، مع أنا لا نحرم الكلام المباح فيه، غير أن الذكر أسلم؛ لأن من تخطى الذكر إلى غيره لم يأمن أن يخرجه ذَلِكَ إلى ما لا تحمد عاقبته.\nوقد قَالَ ابن عباس: الطواف صلاة، ولكن الله قد أذن لكم فيه بالكلام، فمن نطق فلا ينطق إلا بخير (^٤)، وقال عطاء: كانوا يطوفون ويتحدثون (^٥).\n_________\n(^١) \"الأم\" ٢/ ١٤٧.\n(^٢) انظر \"البيان\" ٤/ ٢٨٧، \"روضة الطالبين\" ٣/ ٨٥.\n(^٣) \"المستدرك\" ١/ ٤٦٠ كتاب: المناسك.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٥/ ٤٩٦ (٩٧٩١) كتاب: الحج، باب: القراءة في الطواف والحديث، وابن أبي شيبة في \"المصنف\" ٣/ ١٣٤ (١٢٨٠٦) كتاب: الحج، في الكلام من كرهه في الطواف.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٥/ ٤٩٥ (٩٧٨٤)، والفاكهي في \"أخبار مكة\" ١/ ٢٠٩ (٣٥٤).","vol":"11","page":410},{"text":"قَالَ: وقال مالك: لا بأس بالكلام فيه، فأما الحديث فاكرهه في الواجب (^١)، كذا قيده ابن التين به بعد أن حكى خلافًا عن أصحابهم في الكراهة فيه، وعن \"الموطأ\": لا أحب الحديث فيه (^٢).\nوعن ابن حبيب: الوقوف للحديث في السعي والطواف أشد بغير وقوف، وهو في الطواف الواجب أشد، ثم حكى خلافًا في الكلام فيه بغير ذكر ولا حاجة (^٣).\nقَالَ ابن المنذر: واختلفوا في قراءة القرآن، فقال ابن المبارك: ليس شيء أفضل من قراءة القرآن، واستحبه الشافعى وأبو ثور، وقال الكوفيون: إذا قرأ في نفسه.\nوكرهت طائفة قراءة القرآن، وروي ذَلِكَ عن عروة والحسن ومالك، وقال مالك: وما القراءة فيه من عمل الناس القديم، ولا بأس به إذا أخفاه ولا يُكثر منه (^٤). وقال عطاء: قراءة القرآن في الطواف مُحدَث (^٥).\nقَالَ ابن المنذر: والقراءة أحب إليَّ من التسبيح، وكل حسن.\nومن أباح القراءة في الطُّرق والبوادي، ومنعه الطائف متحكم مدع لا حجة له به.\nفائدة:\nينبغي أن يفتتح الطواف بالتوحيد، كما تفتتح الصلاة بالتكبير، ويخشع لربه، ويعقل بيت مَن يطوف، ولمعروف مَن يتعرض، وليسأل\n_________\n(^١) انظر \"النوادر والزيادات\" ٢/ ٣٧٥.\n(^٢) \"الموطأ\" ١/ ٥٠٧ (١٣٠٩) كتاب: المناسك، جامع ما جاء في الطواف.\n(^٣) المصدر السابق.\n(^٤) المصدر السابق وانظر \"المدونة\" ١/ ٣١٨.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٥/ ٤٩٥ (٩٧٨٤).","vol":"11","page":411},{"text":"غفران ذنوبه، والتجاوز عن سيئاته، ويشغل نفسه بذلك وخواطره، ويترك أمور الدنيا، كما فعل ابن عمر حين خطب إليه عروة بن الزبير ابنته في الطواف، فلم يرد عليه كلامًا، فلما جاء إلى المدينة لقيه عروة، فقال له ابن عمر: أدركتني في الطواف، ونحن بمرأى من الله بين أعيننا؛ فذلك الذي منعني أن أرد عليك. ثم زوَّجه (^١).\nوالذي سأل عروة باب من أبواب المباح فأبى ابن عمر أن يجيبه تعظيمًا لله، إذ هو طائف ببيته الحرام.\nتنبيه: في قطعه - ﵇ - السير من يد الطائف من الفقه أنه يجوز للطائف فعل ما خف من الأفعال، وأنه إذا رأى منكرًا فله أن يغيره بيده، وإنما قطعه -والله أعلم- لأن القَوْد بالأزِمَّة إنما يفعل بالبهائم، وهو مُثلةٌ.\nوفيه: أن من نذر ما لا طاعة فيه، لا يلزمه. ذكره الداودي، واعترضه ابن التين فقال: ليس هنا نذر ذلك، وغفل أنه ذكره في النذور، كما أسلفناه، قَالَ: وظاهره أنه كان ضرير البصر، وأنه فعله لذلك؛ لأنه قَالَ: \"قده بيده\". والسير: الشراك.\nفرع:\nيجوز له إنشاد الشعر والرجز في الطواف إذا كان مباحًا، قاله الماوردي، واستشهد له بشواهد، وتبعه صاحب \"البحر\".\nفرع:\nيُكره له أيضًا البيع والشراء فيه إلا لحاجة.\n_________\n(^١) رواه ابن سعد في \"الطبقات الكبرى\" ٤/ ١٦٧ - ١٦٨، والفاكهي في \"أخبار مكة\" ١/ ٢٠٤ (٣٣٩).","vol":"11","page":412},{"text":"فرع:\nيُكره أن يبصق فيه أو يتنخم أو يغتاب أو يشتم ولا يفسد طوافه بشيء من ذَلِكَ وإن أثم، صرح به الماوردي.\nفرع:\nقيل: لا يكره التعليم فيه كما في الاعتكاف، قاله الروياني هناك.\nفرع:\nيكره أن يضع يده عَلَى فيه كما في الصلاة، قاله الروياني هنا، نعم لو احتاج إليه في التثاؤب، فلا كراهة كما في الصلاة.\nفرع:\nلو طافت منتقبة وهي غير محرمة، فمقتضى مذهبنا كراهته كما في الصلاة (^١)، وحكى ابن المنذر عن عائشة أنها كانت تطوف منتقبة (^٢)، وبه قَالَ أحمد وابن المنذر (^٣)، وكرهه طاوس، وغيره (^٤).\n_________\n(^١) انظر \"أسنى المطالب\" ١/ ٤٨٣، \"مغني المحتاج\" ١/ ٤٩١، \"نهاية المحتاج\" ٣/ ٢٨٨.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٥/ ٢٤ - ٢٥ (٨٨٥٩) كتاب: الحج، باب: طواف المرأة منتقبة، والأزرقي في \"أخبار مكة\" ٢/ ١٤، والفاكهي في \"أخبار مكة\" ١/ ٢٣٣ (٤٢٨).\n(^٣) انظر \"المجموع\" ٨/ ٨٣.\n(^٤) رواه عبد الرزاق ٥/ ٢٥ (٨٨٦١) كتاب: الحج، باب: طواف المرأة منتقبة، والأزرقي في \"أخبار مكة\" ٢/ ١٤، والفاكهي في \"أخبار مكة\" ١/ ٢٣٣ - ٢٣٤ (٤٢٩ - ٤٣٢) وانظر: \"النوادر والزيادات\" ٢/ ٣٧٥.","vol":"11","page":413},{"text":"<span data-type='title' id=toc-1260>٦٧ - باب لَا يَطُوفُ بِالبَيْتِ عُرْيَانٌ، [وَلَا يَحُجُّ مُشْرِكٌ]</span> (^١)\n١٦٢٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، قَالَ يُونُسُ: قَالَ ابْنُ شِهَابٍ: حَدَّثَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُ، أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ - ﵁ - بَعَثَهُ فِي الحَجَّةِ التِي أَمَّرَهُ عَلَيْهِ رَسُولُ اللهِ - ﷺ - قَبْلَ حَجَّةِ الوَدَاعِ يَوْمَ النَّحْرِ فِي رَهْطٍ، يُؤَذِّنُ فِي النَّاسِ: \"أَلَا لَا يَحُجُّ بَعْدَ العَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالبَيْتِ عُرْيَانٌ\". [انظر: ٣٦٩ - مسلم: ١٣٤٧ - فتح: ٣/ ٤٨٣]\nذكر فيه حديث أبي هريرة:\nاُّنَّ أَبَا بَكْرٍ الصِّدِّيقَ بَعَثَهُ فِي الحَجَّةِ التِي أَمَّرَهُ عَلَيْهِا رَسُولُ اللهِ - ﷺ - قَبْلَ حَجَّةِ الوَدَاعِ يَوْمَ النَّحْرِ فِي رَهْطٍ، يُؤَذِّنُ فِي النَّاسِ أن: \"لَا يَحُجُّ بَعْدَ العَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالبَيْتِ عُرْيَانٌ\".\nهذا الحديث ذكره في أوائل الصلاة كما سلف، وفي آخره. قَالَ حميد بن عبد الرحمن: ثم أردف رسول الله - ﷺ - عليًّا، فأمرهُ أن يؤذن ببراءة. قَالَ أبو هريرة: فأذن معنا عليّ .. الحديث (^٢).\nوفي المغازي قَالَ أبو عبد الله: وذلك في سنة تسع (^٣)، وفي لفظ: قَالَ الزهري: فكان حميد بن عبد الرحمن يقول: يوم النحر يوم الحج الأكبر، من أجل حديث أبي هريرة (^٤).\nوفي الجزية فنبذ أبو بكر إلى الناس في ذَلِكَ العام، فلم يحج في العام\n_________\n(^١) ليست في الأصل وهي في اليونينية ٢/ ١٥٣، ولم يعلق عليها.\n(^٢) سلف هذا الحديث برقم (٣٦٩) باب: ما يستر من العورة.\n(^٣) سيأتي برقم (٤٣٦٣) باب: حج أبي بكر بالناس في سنة تسع.\n(^٤) سيأتي برقم (٤٦٥٧) كتاب: التفسير، باب: ﴿إلاَّ اَلذِينَ عَهَدتُم مِنَ اَلمُشركِينَ﴾.","vol":"11","page":414},{"text":"المقبل مشرك (^١)، فأنزل الله تعالى: ﴿إِنَّمَا اَلمُشرِكُونَ نَجَسٌ﴾ [التوبة: ٢٨]، وكان المشركون يوافون بالتجارة، فقال تعالى: ﴿وَإِن خِفتُم عَيْلَة﴾ [التوبة: ٢٨] الآية، ثم أحل في الآية التي فيها تتبعنا الجزية، ولم تؤخذ قبل ذَلِكَ فجعله عوضًا مما منعهم من موافاة المشركين بتجاراتهم فقال: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللهِ وَلَا بِاليَوْمِ الآخِرِ﴾ [التوبة: ٢٩] الآية، فلما أحل الله ذَلِكَ للمسلمين علموا أنه قد عاضهم أفضل مما خافوا، ووجدوا عليه مما كان المشركون يوافون به من التجارة. وقد سلف فقه الباب هناك، وأنه حجة لاشتراط ستر العورة في الطواف.\nقَالَ السهيلي: كان سيدنا رسول الله - ﷺ - حين قدم من تبوك أراد الحج، فذكر مخالطة المشركين للناس في حجهم، وتلبيتهم بالشرك، وطوافهم عراة بالبيت. وكانوا يقصدون بذلك أن يطوفوا كما وُلدِوا بغير الثياب التي أذنبوا فيها وظلموا، فأمسك عن الحج في ذَلِكَ العام، وبعث أبا بكر بسورة براءة لينبذ إلى كل ذي عهد عهده من المشركين إلا بعض بني بكر الذين كان لهم عهد إلى أجل خاص، ثم أردف بعلي فرجع أبو بكر إلى رسول الله - ﷺ - فقال: هل أُنزل في قرآن؟ قَالَ: \"لا، ولكن أردت أن يبلغ عني من هو من أهل بيتي\". قَالَ أبو هريرة: فأمرني علي أن أطوف في المنازل من منى ببراءة، فكنتُ أصيح حَتَّى ضحل حلقي فقلتُ له: بم كنت تنادي؟ قَالَ: بأربع: أن لا يدخل الجنة إلا مؤمن، وأن لا يحج بعد العام مشرك، وأن لا يطوف بالبيت عريان، ومن كان له عهد فله أجل أربعة أشهر، ثم لا عهد له، وكان المشركون إذا سمعوا النداء ببراءة يقولون لعلي:\n_________\n(^١) سيأتي برقم (٣١٧٧) باب: كيف ينبذ إلى أهل العهد.","vol":"11","page":415},{"text":"سترون بعد الأربعة الأشهر أنه لا عهد بيننا وبين ابن عمك إلا الطعن والضرب، ثم إن الناس في تلك المدة رغبوا في الإسلام حَتَّى دخلوا فيه طوعًا وكرهًا (^١).\nوكانوا بالبيت عَلَى أصناف ثلاثة فالحمس فيما ذكر ابن إسحاق أن قريشًا ابتدعت بعد الفيل -أو قبله- أن لا يطوفوا بالبيت إذا قدموا أول طوافهم إلا في ثياب الحُمْسِ، فإن لم يجدوا منها شيئًا طافوا عراة، فإن تلوم منهم متلوم من رجل أو امرأة ولم يجد ثياب أحمس فطاف في ثيابه التي جاء بها من الحل ألقاها إذا فرغ من طوافه، ثم لم ينتفع بها، ولم يمسها.\nأما الرجال فيطوفون عراة، وأما النساء فتضع إحداهن ثيابها، إلا درعًا مفرجًا عليها، ثم تطوف فيه. فقالت امرأة وهي تطوف:\nاليوم يبدو بعضه أو كله … وما بدا منه فلا أحله (^٢)\nوالحلة: وهم ما عدا الحمس، كانوا يطوفون عراة إن لم يجدوا ثياب أحمس. والطلس: كانوا يأتون من أقصى اليمن طلسًا من الغبار، فيطوفون بالبيت في تلك الثياب الطلس قَالَ ابن حبيب: فسموا بذلك، وروى المطلب بن أبي وداعة أن قائلة هذا البيت:\n_________\n(^١) انظر: \"الروض الأنف\" ٤/ ٢٠٠.\n(^٢) انظر: \"سيرة ابن أسحاق\" ص: ٨٠ - ٨٢.\nقلت: وقد روى مسلم في \"صحيحه\" (٣٠٢٨) كتاب: التفسير، باب: في قوله تعالى ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ من حديث ابن عباس قال: كانت المرأة تطوف بالبيت وهي عريانة، فتقول: من يعيرني تطوفا؟ تجعله على فرجها، وتقول:\nاليوم يبدو بعضه أو كله … فما بدا منه فلا أحله\nفنزلت هذِه الآية ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾.","vol":"11","page":416},{"text":"ضباعة بنت عامر، وأنها طافت عريانة واضعة يديها عَلَى فخذيها، وقريش قد أحدقت بها. وعند الرياشي زيادة فيه:\nكم من لبيب لبه يضله\nوناظر ينظر ما يمله\nجهم من الجسم عظيم ظله\nفطافت أسبوعًا.\nوفي \"تاريخ ابن عساكر\": كانت تغطي جسدها بشعرها، وكانت إذا جلست أخذت من الأرض شيئًا كثيرًا لعظم خلقها (^١).\nوقد أسلفنا أن هذِه الحجة كانت سنة تسع، وحج - ﷺ - في العاشرة.\nوسيأتي في البخاري في باب الخطبة أيام منى أنه - ﷺ - لما وقف يوم النحر بين الجمرات في حجته وقال: \"هذا يوم الحج الأكبر\" (^٢).\nوهو نص أخذ به مالك، وهو قول علي (^٣)، والمغيرة (^٤)، وابن عباس (^٥) وابن عمر (^٦).\n_________\n(^١) \"تاريخ دمشق\" ٣/ ٢٤٤ - ٢٤٥.\n(^٢) سيأتي برقم (١٧٤٢) كتاب: الحج، باب: الخطبة أيام منى.\n(^٣) رواه الترمذي (٣٠٨٩) كتاب: تفسير القرآن، باب: ومن سورة التوبة، وابن جرير في \"تفسيره\" ٦/ ٣١٤ (١٦٤٥٠، ١٦٤٥٥)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨١ إلى ابن أبي شيبة والترمذي وأبي الشيخ، وصححه الترمذي وصححه الألباني في \"صحيح الترمذي\".\n(^٤) رواه ابن جرير في \"تفسيره\" ٦/ ٣١٢ (١٦٤٢٥ - ١٦٤٢٧)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨١ إلى سعيد بن منصور، وابن أبي شيبة، وابن جرير.\n(^٥) رواه ابن جرير في \"تفسيره\" ٦/ ٣١٢، ٣١٤ (١٦٤٢٨، ١٦٤٤٧ - ١٦٤٤٩).\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨١ إلى ابن أبي شيبة، وابن جرير.\n(^٦) رواه الطبري ٦/ ٣١٥ (١٦٤٦٦).","vol":"11","page":417},{"text":"وروي عن ابن عباس أنه قَالَ: هو يوم عرفة (^١). وقاله طاوس (^٢) ومجاهد (^٣)، وقال ابن سيرين: الحج الأكبر: العام الذي حج فيه رسول الله - ﷺ - اتفق فيه جميع الملل (^٤)، وأراد - ﷺ - أن ينظف البيت من المشركين والعراة، ويكون حجه له عَلَى نظافة من هذين الطائفتين، فبعث الصديق أولًا وأردفه بعلي يؤذن ببراءة، ثم حج.\nوقد اختلف الناس في حجة أبي بكر هذِه إن كانت حجة الإسلام بعد نزول فرضه، وإن كانت عَلَى حج الجاهلية ومواسمها، والذي يعطيه النظرُ الأولَ؛ لأن وقوفه كان بعرفة مع الناس كافة، وإنما كان الحمس -وهم قريش- يقفون بالمشعر الحرام، فلمَّا خالف أبو بكر العادة لقريش وأخرجهم من الحرم إلى عرفات، دل أنه إنما وقف بأمره، وأنه - ﷺ - امتثل قوله: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (١٩٩)﴾ [البقرة: ١٩٩] يعني: العربَ كافة، وقوله تعالى هذا هو متقدم بفرض الحج، ووصف لشرائعه كلها، فثبت بهذا ما ذكرناه مع أنه أيضًا حج في ذي الحجة، وكانت العرب لا تتوخى بحجها إلا ما كانت عليه من النسيء، يحلونه عامًا ويحرمونه عامًا آخر، وقد اختلف الناس في الحج هل هو عَلَى الفور أم لا؟ كما سلف في أول الحج.\n_________\n(^١) رواه الطبري ٦/ ٣١١، ٣١٥ (١٦٤٠٥، ١٦٤٦٦)، وابن أبي حاتم في \"تفسيره\" ٦/ ١٧٤٨ (٩٢٣٠)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨٢ إلى أبي عبيد، وابن المنذر، وابن أبي حاتم، وأبي الشيخ.\n(^٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٧٤٨ (٩٢٣٠)، و\"معالم التنزيل\" للبغوي ٤/ ١١.\n(^٣) رواه الطبري في \"تفسيره\" ٦/ ٣١٠ (١٦٤٠٤)، وانظر: \"معالم التنزيل\" ٤/ ١٢.\n(^٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٣٨٢ وعزاه إلى ابن أبي شيبة.","vol":"11","page":418},{"text":"<span data-type='title' id=toc-1261>٦٨ - باب إِذَا وَقَفَ فِي الطَّوَافِ</span>\nوَقَالَ عَطَاءٌ فِيمَنْ يَطُوفُ فَتُقَامُ الصَّلَاةُ، أَوْ يُدْفَعُ عَنْ مَكَانِهِ: إِذَا سَلَّمَ يَرْجِعُ إِلَى حَيْثُ قُطِعَ فيبني عَلَيْهِ. وَيُذْكَرُ نَحْوُهُ عَنِ ابْنِ عُمَرَ، وَعَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ.\nقال المروذي: قرئ عَلَى أبي عبد الله، عن عبد الرزاق، أنا معمر، حَدَّثَني يزيد بن أبي مريم السلولي قَالَ: رأيت ابن عمر يطوف بين الصفا والمروة فأعجله البول، فتنحى فبال، ثم دعا بماء، فتوضأ ولم يغسل أثر البول، فاجتمع عليه الناس، فقال سالم: إن الناس يرون أن هذِه سنة، فقال ابن عمر: كلا إنما أعجلني البول. ثم قام فأتم عَلَى ما مضى، فقال أبو عبد الله: ما أحسنه وأتمه (^١).\nقَالَ مالك: لا ينبغي الوقوف ولا الجلوس في الطواف، فإن فعل منه شيئًا بنى فيما خف ولم يتطاول، وأجزأه (^٢).\nوقال نافع: ما رأيت ابن عمر قائمًا قط إلا عند الركن (^٣).\nوقال عمرو بن دينار: رأيت ابن الزبير يطوف فيسرع (^٤).\nقَالَ نافع: ويُقال: القيام في الطواف بدعة (^٥)، وأجاز عطاء أن\n_________\n(^١) انظر: \"تغليق التعليق\" ٣/ ٧٥.\n(^٢) \"المدونة\" ١/ ٣١٩، وانظر \"المنتقى\" ٢/ ٢٩٨، \"الذخيرة\" ٣/ ٢٥١.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٥/ ٥٦ (٨٩٨١) كتاب: المناسك، باب: الجلوس في الطواف والقيام فيه.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٥/ ٥٦ (٨٩٨٢)، وابن أبي شيبة في \"المصنف\" ٣/ ٢٩٣ (١٤٤٥٤) كتاب: الحج، في السرعة والتؤدة في الطواف.\n(^٥) \"مصنف عبد الرزاق\" ٥/ ٥٦ (٨٩٨٣).","vol":"11","page":419},{"text":"يجلس، ويستريح في الطواف (^١).\nوابن بطال خلط هذا الباب بالباب الذي بعده، ثم أبدى سؤالًا فقال: فإن قيل: فما معنى ذكره - ﷺ - طاف أسبوعًا وصلى ركعتين في هذا الباب والبخاري لم يذكره فيه، وإنما ذكره فيما بعده كما ستعلمه؟ قيل: معناه -والله أعلم- أنه صلى حين طاف وركع بإثره ركعتين لم يحفظ عنه أنه وقف ولا جلس في طوافه؛ ولذلك قَالَ نافع: إن القيام فيه بدعة، إلا أن يضعف فلا بأس بالوقوف والقعود اليسير فيه للراحة، ويبني عليه.\nوإنما كره العلماء الوقوف والقعود فيه لغير عذر؛ لأن من أجاب دعوة أبيه إبراهيم عَلَى بعد الشقة وشدة المشقة لا يصلح إذا بلغ العمل أن يتوانى فيه بوقوف أو قعود لغير عذر، ولهذا المعنى كان ابن الزبير يسرع في طوافه (^٢).\nوجمهور العلماء يرون لمن أقيمت عليه الصلاة البناء عَلَى طوافه إذا فرغ من صلاته، روي ذَلِكَ عن ابن عمر (^٣) وعطاء (^٤) والنخعي (^٥) وابن المسيب (^٦) وطاوس (^٧).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٣٤٦ (١٤٩٦٧ - ١٤٩٦٩) كتاب: الحج، في الاستراحة في الطواف.\n(^٢) روى ذلك عبد الرزاق في \"المصنف\" ٥/ ٥٦ (٨٩٨٢).\n(^٣) رواه ابن أبي شيبة ٣/ ٣٨٤ (١٥٣٤٨).\n(^٤) رواه عبد الرزاق ٥/ ٥٤ - ٥٥ (٨٩٧٥) باب: القراءة في الطواف والحديث، وابن أبي شيبة ٣/ ٣٨٣ (١٥٣٤٦) في الرجل يبتدئ الطواف تطوعًا.\n(^٥) رواه ابن أبي شيبة ٣/ ٣٨٣ (١٥٣٤٥).\n(^٦) رواه عبد الرزاق ٥/ ٥٥ (٨٩٧٨).\n(^٧) رواه عبد الرزاق ٥/ ٥٤ (٨٩٧٤)، وابن أبي شيبة ٣/ ٣٨٣ (١٥٣٤٦).","vol":"11","page":420},{"text":"وبه قَالَ الأربعة (^١)، وإسحاق، وأبو ثور، إلا الحسن فإنه قَالَ: يبتدئ الطواف. وحجة الجماعة قيام العذر وغير جائز أن يبطل عمله بغير حجة.\nوفي المسألة خلاف آخر ذكره عبد الرزاق، عن أبي الشعثاء، أنه أقيمت عليه الصلاة وطاف خمسة أطواف فلم يتم ما بقي (^٢)، وعن سعيد بن جبير مثله (^٣).\nوعن عطاء: إن كان الطواف تطوعًا وخرج في وتر، فإنه يجزئ عنه، وكذلك إن عرضت له حاجة فخرج فيها (^٤).\nوعن ابن عباس: من بدت له حاجة فخرج لها، فليخرج عَلَى وتر من طوافه، ويركع ركعتين ولا يعد لبقيته (^٥).\nوقال مالك: من طاف بعد طوافه ثم خرج لصلاة عَلَى جنازة، أو خرج لنفقة نسيها فليبتدئ الطواف ولا يبني، ولا يخرج من طوافه لشيء إلا لصلاة الفريضة.\nوهو قول الشافعي وأبى ثور (^٦).\nوقال أشهب: يبني إذا صلى عَلَى جنازة. وهو قول أبي حنيفة (^٧).\n_________\n(^١) انظر \"الأصل\" ٢/ ٤٠٣، و\"مختصر اختلاف العلماء\" ٢/ ١٣٣، و\"المدونة\" ١/ ٣١٨، ٣١٩، \"المنتقى\" ٢/ ٣٠٣، و\"المجموع\" ٨/ ٦٥، و\"نهاية المحتاج\" ٣/ ٢٨٩، و\"المستوعب\" ٤/ ٢١٧، و\"المغني\" ٥/ ٢٤٦.\n(^٢) \"المصنف\" ٥/ ٥٣ (٨٩٧٠).\n(^٣) \"مصنف عبد الرزاق\" ٥/ ٥٢ (٨٩٦٩).\n(^٤) المصدر السابق ٥/ ٥٤ (٨٩٦٩).\n(^٥) المصدر السابق ٥/ ٥٥ (٨٩٧٧).\n(^٦) انظر \"المدونة\" ١/ ٣١٨، و\"الأم\" ٢/ ١٥٢، و\"المجموع\" ٨/ ٦٥.\n(^٧) \"النوادر والزيادات\" ٢/ ٣٧٨، و\"الأصل\" ٢/ ٤٠٣، و\"بدائع الصنائع\" ٢/ ١٣٠.","vol":"11","page":421},{"text":"وقال ابن المنذر: لا يخرج من بِرٍّ هو فيه إلى بِرٍّ وَلْيُتِمَّ طوافه (^١).\nوقال النووي في \"شرح المهذب\" فيمن حضرته جنازة في أثناء الطواف: إن مذهب الشافعي، ومالك أن إتمام الطواف أولى، وبه قَالَ عطاء وعمرو بن دينار. وقال أبو ثور: لا يخرج، وإن خرج استأنف. وقال أبو حنيفة والحسن بن صالح: يخرج لها (^٢).\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٤/ ٣٠٥ - ٣٠٦.\n(^٢) \"المجموع\" ٨/ ٨٣.","vol":"11","page":422},{"text":"<span data-type='title' id=toc-1262>٦٩ - باب صَلاة (^١) النَّبِيُّ - ﷺ - لِسُبُوعِهِ رَكْعَتَيْنِ</span>.\nوَقَالَ نَافِعٌ: كَانَ ابْنُ عُمَرَ يُصَلِّي لِكُلِّ سُبُوعٍ رَكْعَتَيْنِ. وَقَالَ إِسْمَاعِيلُ بْنُ أُمَيَّةَ: قُلْتُ لِلزُّهْرِيِّ: إِنَّ عَطَاءً يَقُولُ: تُجْزِئُهُ المَكْتُوبَةُ مِنْ رَكْعَتَي الطَّوَافِ. فَقَالَ: السُّنَّةُ أَفْضَلُ، لَمْ يَطُفِ النَّبِيُّ - ﷺ - سُبُوعًا قَطُّ إِلَّا صَلَّى رَكْعَتَيْنِ.\n\n١٦٢٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو: سَأَلْنَا ابْنَ عُمَرَ ﵄: أَيَقَعُ الرَّجُلُ عَلَى امْرَأَتِهِ فِي العُمْرَةِ قَبْلَ أَنْ يَطُوفَ بَيْنَ الصَّفَا وَالمَرْوَةِ؟ قَالَ: قَدِمَ رَسُولُ اللهِ - ﷺ - فَطَافَ بِالبَيْتِ سَبْعًا، ثُمَّ صَلَّى خَلْفَ المَقَامِ رَكْعَتَيْنِ، وَطَافَ بَيْنَ الصَّفَا وَالمَرْوَةِ، وَقَالَ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾. [الأحزاب: ٢١]. [انظر: ٣٩٥ - مسلم: ١٢٣٤ - فتح: ٣/ ٤٨٤]\n\n١٦٢٤ - قَالَ: وَسَأَلْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ فَقَالَ: لَا يَقْرَبِ امْرَأَتَهُ حَتَّى يَطُوفَ بَيْنَ الصَّفَا وَالمَرْوَةِ. [انظر: ٣٩٦ - فتح: ٣/ ٤٨٥]\nثم ذكر حديث سفيان عن عمرو، سألنا ابن عمر: أيقع الرجل على امرأته في العمرة .. الحديث.\nوقد سلف بطوله في الصلاة في باب قوله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥] (^٢).\nوترجم له أيضًا بعد باب: من صلى ركعتي الطواف خلف المقام (^٣).\nوالسنة أن يصلي بعد فراغه من طوافه ركعتين؛ للاتباع كما قررناه،\n_________\n(^١) كذا في الأصل وفي اليونينة ٢/ ١٥٤: (صلى) ولم يعلق عليها.\n(^٢) برقم (٣٩٥).\n(^٣) سيأتي برقم (١٦٢٧).","vol":"11","page":423},{"text":"فإن تعدد طوافه فلكل طواف كذلك، فإن تعدد من غير صلاة، ثم صلى لكل طواف ركعتيه جاز، لكنه تارك للأفضل، ولا يكره، فقد رُوِي عن عائشة ﵂، والمسور بن مخرمة (^١)، حَتَّى قَالَ الضميري من أصحابنا: لوطاف أسابيع متصلة ثم صلى ركعتين جاز. وحكى ابن التين عن بعض أصحابنا أنه - ﷺ - طاف أسابيع وركع لها ركعتين، وقال ابن الجلاب: يُكره أن يطوف أسابيع، ويؤخر ركوعها حَتَّى يركعه في موضع واحد، وليركع لكل أسبوع ركعتين إن فعل ذَلِكَ، هذا هو المشهور من مذهبه (^٢).\nوقَالَ ابن القاسم: يصلي ركعتين فقط كسائر الأسابيع (^٣)، وقيل: يجوز أن يُصلي أسابيع عَلَى الوتر، كالثلاثة والخمسة والسبعة، ولا يجوز عَلَى الشفع، وقيل: يجوز واحد وثلاثة، ولا يجوز أكثر من ذَلِكَ، حكاها ابن التين، قَالَ: وهذِه أقاويل ليس منها شيء في مذهب مالك، ولو صلى فريضة أخرى أجزأت عندنا عنهما، كتحية المسجد، نص عليه الشافعي في القديم (^٤)، واستبعده الإمام، وهو غلط، نعم هي مسأله خلافية، فمن طاف أسبوعًا ثم وافق صلاة مكتوبة، هل تجزئه من ركعتي الطواف؟ فروي عن ابن عمر: إجازته (^٥) خلاف ما ذكره البخاري عنه أنه كان يفعله، وروي مثله عن\n_________\n(^١) سيأتي تخريجه قريبًا.\n(^٢) \"التفريع\" ١/ ٣٣٩.\n(^٣) \"المدونة\" ١/ ٣١٨.\n(^٤) \"المجموع\" ٨/ ٧٣.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٥/ ٥٨ (٨٩٩١) باب: هل تجزئ المكتوبة من وراء السبع.","vol":"11","page":424},{"text":"سالم وعطاء وأبي الشعثاء (^١). قَالَ أبو الشعثاء: ولو طاف خمسة. وقال الزهري ومالك وأبو حنيفة: لا يجزئه (^٢).\nقَالَ ابن المنذر: ويشبه مذهب الشافعي، وهو قول أبي ثور، واحتجاج ابن شهاب عَلَى عطاء في هذا الباب أنه - ﵇ - لم يطف سبعًا قط إلا صلى ركعتين، في أنه لا تجزئه المكتوبة منهما. وكان طاوس يُصلي لكل أسبوع أربع ركعات، فذكر لابن جريج فقال: حدثنا عطاء أن رسول الله - ﷺ - كان يصلي كل سبوع ركعتين (^٣)، وعلى هذا مذاهب الفقهاء.\nوقال ابن المنذر: ثبت أن رسول الله - ﷺ - طاف بالبيت سبعًا وصلى ركعتين، وأجمعوا أن من فعل فعلته - ﷺ - فهو مُتبع للسنة (^٤).\nورخصت طائفة أن يجمع أسابيع، ثم يركع لها كلها. رُوِي ذَلِكَ عن عائشة كما سلف وعطاء وطاوس (^٥)، وبه قَالَ أبو يوسف، وأحمد، وإسحاق (^٦).\nوكره ذَلِكَ ابن عمر، والحسن البصري، وعروة، والزهري، وهو قول مالك، والكوفيين، وأبي ثور، وهذا القول أولى؛ لأن فاعلهم متبع للسنة (^٧).\n_________\n(^١) رواه عبد الرزاق ٥/ ٥٧ - ٥٨ (٨٩٨٧ - ٩٨٨٨، ٨٩٩٢).\n(^٢) انظر \"الأصل\" ٢/ ٤٠٢، \"حاشية ابن عابدين\" ٢/ ٤٩٩، \"الذخيرة\" ٣/ ٢٤٣.\n(^٣) رواه عبد الرزاق ٥/ ٦٠ - ٦١ (٩٠٠٢).\n(^٤) انظر \"الاستذكار\" ١٢/ ١٦٦، \"المجموع\" ٨/ ٧١.\n(^٥) رواه عبد الرزاق ٥/ ٦٤ (٩٠١٤ - ٩٠١٦) باب: قرن الطواف.\n(^٦) انظر \"المبسوط\" ٤/ ٤٧، \"المغني\" ٥/ ٢٣٣، \"المبدع\" ٣/ ٢٢٤.\n(^٧) انظر \"الاستذكار\" ١٢/ ١٦٦.","vol":"11","page":425},{"text":"قَالَ ابن المنذر: وأرجو أن يجزئ القول الأول، وهو كمن صلى وعليه صلاة ثم صلاها بعد طوافه. قَالَ: وثبت أنه - ﷺ - صلى ركعتي الطواف عند المقام، وأجمع العلماء أن الطائف يجزئه أن يركعها حيث شاء، إلا مالكًا، فإنه كره أن يركعهما في الحجر (^١)، وقد صلى ابن عمر ركعتي الطواف في البيت (^٢) وصلاها ابن الزبير في الحجر. قَالَ مالك: ومن صلى ركعتي الطواف الواجب في الحجر أعاد الطواف والسعي بين الصفا والمروة، وإن لم يركعهما حَتَّى بلغ بلده أهراق دمًا، ولا إعادة عليه (^٣).\nوالهدي للتفرقة بين الطواف وصلاته. قَالَ ابن المنذر: ولا يخلو من\nصلى في الحجر ركوع الطواف أن يكون قد صلاهما، فلا إعادة عليه، أو يكون في معنى من لم يصلهما فعليه أن يعيد أبدًا، فأما أن يكون بمكة في معنى من لم يصلهما، وإن رجع إلى بلاده في معنى من قد صلاهما، فلا أعلم لقائله حجة في التفريق بين ذَلِكَ، ولا أعلم الدم يجب في شيء من أبواب الطواف، وقول عمرو: وسألنا ابن عمرو: أيقع الرجل عَلَى امرأته في العمرة قبل أن يطوف بين الصفا والمروة؟ قَالَ: قدم رسول الله - ﷺ - فذكره، وأنه لا بد من السعي، قال: وسألت جابرًا فذكر مثله، وفيه خلاف للعلماء، والأظهر عندنا: أنه ركن فيها (^٤)، فإذا وطئ قبله فسدت، وتقضى كالحج، وخالف داود فقال: لا يُقضى فاسد الحج والعمرة.\n_________\n(^١) انظر: \"الإجماع\" ٥٣، و\"الاستذكار\" ١٢/ ١٢٠، ١٦٦، و\"المجموع\" ٨/ ٨٦.\n(^٢) رواه عبد الرزاق ٥/ ٦٠ (٩٠٠٠) باب: هل تجزئ المكتوبة من وراء السبع.\n(^٣) \"الاستذكار\" ١٢/ ١٢١.\n(^٤) انظر \"البيان\" ٤/ ٣٠٢، \"المجموع\" ٨/ ١٠٣.","vol":"11","page":426},{"text":"وفي إرداف الحج عَلَى العمرة قولان في مذهب مالك أجازه ابن الماجشون، ومنعه ابن القاسم.","vol":"11","page":427},{"text":"<span data-type='title' id=toc-1263>٧٠ - باب: مَنْ لَمْ يَقْرَبِ الكَعْبَةَ، وَلَمْ يَطُفْ حَتَّى يَخْرُجَ إِلَى عَرَفَةَ، وَيَرْجِعَ بَعْدَ الطَّوَافِ الأَوَّلِ</span>\n١٦٢٥ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا فُضَيْلٌ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، أَخْبَرَنِي كُرَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ ﵄ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ، فَطَافَ وَسَعَى بَيْنَ الصَّفَا وَالمَرْوَةِ، وَلَمْ يَقْرَبِ الكَعْبَةَ بَعْدَ طَوَافِهِ بِهَا حَتَّى رَجَعَ مِنْ عَرَفَةَ. [انظر: ١٥٤٥ - فتح: ٣/ ٤٨٥]\nذكر فيه حديث ابن عباس: قَالَ: قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ، فَطَافَ وَسَعَى بَيْنَ الصَّفَا وَالمَرْوَةِ، وَلَمْ يَقْرَبِ الكَعْبَةَ بَعْدَ طَوَافِهِ بِهَا حَتَّى رَجَعَ مِنْ عَرَفَةَ.\nهذا الحديث من أفراده، ومعنى الترجمة: من لم يطف طوافًا آخر غير طواف القدوم؛ لأنه إذا فعله ليس بين يديه طواف غير الإفاضة والوداع، فإذا وقف ومضى نصف ليلة النحر دخل وقت أسباب التحلل، ومنها طواف الإفاضة، وهو معنى حديث الباب، وهو اختيار مالك أن لا يتنفل بطواف بعد طواف القدوم حتى يتم حجه، وقد جعل الله له في ذلك سعة، فمن أراد أن يطوف بعد فله ذَلِكَ ليلًا كان أو نهارًا، لا سيما إن كان من أقاصي البلدان، ولا عهد له بالطواف، وقد قَالَ مالك: الطواف بالبيت أفضل من النافلة لمن كان من البلاد البعيدة؛ لقلة وجود السبيل إلى البيت (^١).\n_________\n(^١) انظر \"مواهب الجليل\" ٤/ ١٦٥.","vol":"11","page":428},{"text":"وروي عن عطاء والحسن: إذا أقام الغريب بمكة أربعين يومًا كانت الصلاة له أفضل من الطواف (^١). وقال أنس: الصلاة للغرباء أفضل (^٢).\nوقال الماوردي: الطواف أفضل من الصلاة. وظاهر كلام غيره أن الصلاة أفضل، وقال ابن عباس وغيره: الصلاة لأهل مكة أفضل والطواف للغرباء أفضل (^٣).\nوأما الاعتمار أو الطواف أيهما أفضل؟ فحكى بعض المتأخرين هنا ثلاثة أوجه: ثالثها: إن استغرق الطواف وقت العمرة كان أفضل، وإلا فهي أفضل. وادعى الداودي أن الطواف الذي طافه - ﷺ - حين قدم مكة من فروض الحج، ولا يكون إلا السعي بعده إلا أنه يجوز للمراهق والمتمتع أن يجعلا مكانه طواف الإفاضة، وما قاله غير صحيح، فإنه - ﷺ - كان عندنا مفردًا، والمفرد لا يجب طواف القدوم عليه، بل لا يجب أصلًا، فمن لم يكن مراهقًا طاف لقدومه، ومن كان مراهقًا سقط عنه عند المالكية (^٤)، وأجزأه طواف الإفاضة، والسعي بعده، قالوا: وإن لم يكن مراهقًا ولم يطف ولم يسع عند قدومه طاف للإفاضة، وأجزأه ذَلِكَ من الطوافين، ويهدي، وبئس ما صنع، ولو كان من فروض الحج ما أجزأه الهدي عنه.\n_________\n(^١) رواه عبد الرزاق ٥/ ٧١ (٩٠٣٠) باب: الطواف أفضل أم الصلاة؟ وطواف المجزوم.\n(^٢) رواه عبد الرزاق ٥/ ٧٠ - ٧١ (٩٠٢٨).\n(^٣) رواه ابن أبي شيبة ٣/ ٣٥٣ - ٣٥٤ (١٥٠٣٨ - ١٥٠٤٠) في الطواف للغرباء أفضل أم الصلاة؟\n(^٤) انظر \"المدونة\" ١/ ٣١٧، و\"المعونة\" ١/ ٣٧٤، و\"المنتقى\" ٢/ ٢٩٦، ٢٩٧.","vol":"11","page":429},{"text":"<span data-type='title' id=toc-1264>٧١ - باب: مَنْ صَلَّى رَكْعَتَيِ الطَّوَافِ خَارِجًا مِنَ المَسْجِدِ</span>\nوَصَلَّى عُمَرُ - ﵁ - خَارِجًا مِنَ الحَرَمِ.\n\n١٦٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُرْوَةَ، عَنْ زَيْنَبَ، عَنْ أُمِّ سَلَمَةَ ﵂: شَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ -.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنَا أَبُو مَرْوَانَ يَحْيَى بْنُ أَبِي زَكَرِيَّاءَ الغَسَّانِيُّ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ أُمِّ سَلَمَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ -- أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ وَهْوَ بِمَكَّةَ، وَأَرَادَ الخُرُوجَ، وَلَمْ تَكُنْ أُمُّ سَلَمَةَ طَافَتْ بِالبَيْتِ وَأَرَادَتِ الخُرُوجَ، فَقَالَ لَهَا رَسُولُ اللهِ - ﷺ -: \"إِذَا أُقِيمَتْ صَلَاةُ الصُّبْحِ فَطُوفِي عَلَى بَعِيرِكِ، وَالنَّاسُ يُصَلُّونَ\". فَفَعَلَتْ ذَلِكَ، فَلَمْ تُصَلِّ حَتَّى خَرَجَتْ. [انظر: ٤٦٤ - مسلم: ١٢٧٦ - فتح: ٣/ ٤٨٦]\nذكر فيه حديث أم سلمة: في طوافها راكبة وهي شاكية.\nوقد سلف (^١)، وانفرد به من حديث عروة عنها. قَالَ أبو نعيم: حديث عزيز جدًّا. وأخرجه مسلم (^٢) وغيره من طريق زينب -بنتها- عنها (^٣).\nويحيى ابن أبي زكريا الغساني (^٤) -هو بغين معجمة ثم سين مهملة ثم\n_________\n(^١) برقم (٤٦٤) كتاب: الصلاة، باب: إدخال البعير في المسجد.\n(^٢) ورد فوقها في الأصل (د. س. ق)\n(^٣) رواه مسلم (١٢٧٦) كتاب: الحج، باب: جواز الطواف على بعير وغيره واستلام الحجر بمحجن ونحوه للراكب، وأبو داود (١٨٨٢) كتاب: المناسك، باب: الطواف الواجب، والنسائي ٥/ ٢٢٣ كتاب: مناسك الحج، كيف طواف المريض، وابن ماجه (٢٩٦١) كتاب: المناسك، باب: المريض يطوف راكبًا، وأحمد ٦/ ٢٩٠، ٣١٩.\n(^٤) ورد في هامش الأصل ما نصه: توفي يحيى سنة ١٨٨ قاله في \"الكاشف\"، وحكى تضعيفه عن أبي داود كذلك في \"السير\".","vol":"11","page":430},{"text":"ألف، ثم نون ثم ياء النسب- ضعفه أبو داود، وقال أبو علي الجياني: وقع لأبي الحسن القابسي في إسناد هذا الحديث تصحيف في نسب يحيى بن أبي زكريا، قَالَ: العُشاني -بعين مهملة مضمومة ثم شين معجمة- والصواب: الغساني -بغين معجمة وسين مهملة- وقال فيه في موضع آخر: العثماني، والصواب ما قلناه (^١).\nوقيل: العشايي -بالياء- منسوب إلى بني عشاة- حكاه ابن التين.\nقَالَ الدارقطني في كتاب \"التتبع\": هذا الحديث مرسل أعني طريق عروة عنها، وقد رواه حفص بن غياث، عن هشام، عن أبيه، عن زينب، عن أم سلمة، ووصله مالك عن أبي الأسود (^٢).\nوقال (الغساني) (^٣): هكذا رواه أبو علي بن السكن، عن الفربري مرسلًا، لم يذكر بين عروة وأم سلمة زينب، وكذا هو في نسخة عبدوس الطليطلي، عن أبي زيد المروزي، ووقع في نسخة الأصيلي: عروة عن زينب، عنها متصلًا، ورواية ابن السكن المرسلة أصح في هذا الإسناد، وهو المحفوظ (^٤).\nقلت: وسماع عروة لأم سلمة ممكن؛ لأن مولده سنة ثلاث وعشرين، ووفاتها قرب الستين (^٥)، وهو قطين بلدها، فيجوز أن يكون سمعه مرة عن زينب عنها، ومرة عنها، يؤيده أنه روى البخاري: أخبرتني أم سلمة، كما ستعلمه.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦١٠.\n(^٢) \"الإلزامات والتتبع\" ص: ٢٤٧، ووصله مالك في \"الموطأ\".\n(^٣) كذا في الأصل وهو خطأ -أظنه من سبق القلم- وصوابه: الجياني.\n(^٤) \"تقييد المهمل\" ٢/ ٦٠٩.\n(^٥) ورد في هامش الأصل ما نصه: قال الواقدي سنة ٥٩.","vol":"11","page":431},{"text":"وقال الأثرم: قَالَ لي أبو عبد الله: حَدَّثَنَا معاوية، عن هشام، عن أبيه، عن زينب، عن أم سلمة أن النبي - ﷺ - أمرها أن توافيه يوم النحر بمكة قال: لم يسنده غيره، وهو خطأ، وقال وكيع: عن أبيه مرسل أن النبي - ﷺ - أمرها أن توافيه صلاة الصبح يوم النحر بمكة، أو نحو هذا. قال: وهذا أيضًا عجيب، النبي يوم النحر ما يصنع بمكة؟! ينكر ذلك. قال: فجئت إلى يحيى بن سعيد فسألته فقال: عن هشام، عن أبيه أن النبي - ﷺ - أمرها أن توافي ليس توافيه.\nقَالَ: وبين هذين فرق، يوم النحر صلاة الفجر بالأبطح. قَالَ: وقال لي يحيى: سل عبد الرحمن، فسأله، فقال: هكذا توافي، قَالَ الخلال: يرى الأثرم في حكايته عن وكيع: توافيه، وإنما قَالَ وكيع: توافي بمنى، وأصاب في قوله: توافي كما قَالَ أصحابه، وأخطأ وكيع أيضًا في قوله: بمنى.\nأخبرنا علي بن حرب: ثَنَا هارون بن عمران، عن سليمان بن أبي داود، عن هشام، عن أبيه قَالَ: أخبرتني أم سلمة قالت: قدمني النبي - ﷺ - فيمن قدم من أهل مكة ليلة المزدلفة، قالت: فرميت بليل، ومضيت إلى مكة فصليت بها الصبح، ثم رجعت قبل الفجر، ثم مضت فأفاضت (^١)، وكان ذَلِكَ اليوم الثاني الذي يكون عندها رسول الله - ﷺ -.\nوأما أثر عمر: فأخرجه البيهقي من حديث ابن بكير: ثَنَا مالك، عن ابن شهاب، عن حميد بن عبد الرحمن: أن عبد الرحمن بن عبدٍ القاري\n_________\n(^١) رواه الطبراني ٢٣/ ٢٦٨ (٥٧٠) بهذا الإسناد، قال: حدثنا سعيد بن عبد الرحمن ثنا على بن حرب .. الحديث. وأورده الهيثمي في \"المجمع\" ٣/ ٢٥٧ وقال: رواه الطبراني في \"الكبير\"، وفيه: سليمان بن أبي داود، قال ابن القطان: لا يعرف.","vol":"11","page":432},{"text":"أخبره: أنه طاف مع عمر بن الخطاب بعد صلاة الصبح بالكعبة، فلما قضى طوافه نظر، فلم ير الشمس، فركب حَتَّى أناخ بذي طوى، فسبح ركعتين (^١).\nوأخرجه ابن أبي شيبة: حَدَّثَنَا علي بن مسهر ثنا ابن أبي ليلى، عن عطاء قَالَ: طاف عمر بعد الفجر، وفيه: فلما طلعت الشمس وارتفعت صلى ركعتين، ثم قَالَ: ركعتان مكان ركعتين (^٢).\nقَالَ ابن المنذر: اختلفوا فيمن نسي ركعتي الطواف، حَتَّى خرج من الحرم أو رجع إلى بلاده، فقال عطاء والحسن البصري: يركعهما حيثما ذكر من حل، أو حرم (^٣)، وبهذا قَالَ أبو حنيفة، والشافعي (^٤).\nوهو موافق لحديث أم سلمة؛ لأنه ليس في الحديث أنها جعلتهما في الحل، أو في الحرم، وقال الثوري: يركعهما حيث شاء، ما لم يخرج من الحرم (^٥).\nوقال في \"المدونة\": من طاف في غير إبان صلاة أجزأ الركعتين، وإن خرج إلى الحل ركعهما فيه ويجزئانه ما لم ينتقض وضوؤه، وإن انتقض قبل أن يركعهما، وكان طوافه ذَلِكَ واجبًا، فابتدأ الطواف\n_________\n(^١) \"السنن الكبرى\" ٢/ ٤٦٣ كتاب: الصلاة، باب: ذكر البيان أن هذا النهي مخصوص ببعض الأمكنة دون بعض.\n(^٢) \"المصنف\" ٣/ ١٧٦ - ١٧٧ (١٣٢٥٨) من كان يكره إذا طاف بالبيت بعد العصر وبعد الفجر أن يصلي حتى تغيب أو تطلع.\n(^٣) روى ذلك ابن أبي شيبة ٣/ ٣٠٣ (١٤٥٥٩ - ١٤٥٦٠)\n(^٤) انظر \"الأصل\" ٢/ ٤٠٣، \"مختصر اختلاف العلماء\" ٢/ ١٣٥، \"البناية\" ٤/ ٨٠، \"البيان\" ٤/ ٣٠١، \"المجموع\" ٨/ ٧٥.\n(^٥) انظر \"الاستذكار\" ١٢/ ١٧٠.","vol":"11","page":433},{"text":"بالبيت وركع، لأن الركعتين من الطواف يوصلان به، إلا أن تتباعد فليركعهما ويهدي ولا يرجع (^١).\nقَالَ ابن المنذر: ليس ذَلِكَ أكثر من صلاة مكتوبة، وليس عَلَى من تركهما إلا قضاؤهما حيث ذكرهما.\n_________\n(^١) \"المدونة\" ١/ ٣١٨.","vol":"11","page":434},{"text":"<span data-type='title' id=toc-1265>٧٢ - باب: مَنْ صَلَّى رَكْعَتَيِ الطَّوَافِ خَلْفَ المَقَامِ</span>\n١٦٢٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ: قَدِمَ النَّبِيُّ - ﷺ - فَطَافَ بِالبَيْتِ سَبْعًا، وَصَلَّى خَلْفَ المَقَامِ رَكْعَتَيْنِ، ثُمَّ خَرَجَ إِلَى الصَّفَا، وَقَدْ قَالَ اللهُ تَعَالَى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١]. [انظر: ٣٩٥ - مسلم: ١٢٣٤ - فتح: ٣/ ٤٨٧].\nحديثه فيها سلف في باب: صلاة رسول الله - ﷺ - لسبوعه ركعتين (^١).\nوأسلفنا فقهه هناك، وهما عندنا مستحبتان، لا واجبتان عَلَى الأصح، خلافًا لمالك، وأبي حنيفة، فإن نسيهما في الحج، أو العمرة أعاده عند مالك ثم ركعهما (^٢).\nوقال ابن القاسم: لا يُعيد الطواف، ولا السعي، ويركعهما، ولو أعاده كان أحب (^٣).\nفائدة:\n(المقام) حجر. قَالَ مالك في \"العتبية\": سمعتُ أهل العلم يقولون: إن إبراهيم قام هذا المقام، فيزعمون أن ذَلِكَ أثر مقامه، فأوحى الله إلى الجبال أن تفرج عنه حَتَّى يرى أثر المناسك.\nوقال ابن حبيب: نداء إبراهيم كان عليه فتطأطأ له كل شيء (^٤).\n_________\n(^١) برقم (١٦٢٣).\n(^٢) انظر \"تحفة الفقهاء\" ١/ ٤٠٢، \"البناية\" ٤/ ٧٩، \"عيون المجالس\" ٢/ ٨١٣، \"المنتقى\" ٢/ ٢٨٧، \"البيان\" ٤/ ٢٩٨، \"روضة الطالبين\" ٣/ ٨٣.\n(^٣) انظر \"المنتقى\" ٢/ ٢٨٧.\n(^٤) المصدر السابق.","vol":"11","page":435},{"text":"<span data-type='title' id=toc-1266>٧٣ - باب: الطَّوَافِ بَعْدَ الصُّبْحِ وَالعَصْرِ</span>\nوَكَانَ ابْنُ عُمَرَ يُصَلِّي رَكْعَتَيِ الطَّوَافِ مَا لَمْ تَطْلُعِ الشَّمْسُ. وَطَافَ عُمَرُ بَعْدَ الصُّبْحِ، فَرَكِبَ حَتَّى صَلَّى الرَّكْعَتَيْنِ بِذِي طُوًى.\n\n١٦٢٨ - حَدَّثَنَا الحَسَنُ بْنُ عُمَرَ البَصْرِيُّ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ حَبِيبٍ، عَنْ عَطَاءٍ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂، أَنَّ نَاسًا طَافُوا بِالبَيْتِ بَعْدَ صَلَاةِ الصُّبْحِ، ثُمَّ قَعَدُوا إِلَى المُذَكِّرِ، حَتَّى إِذَا طَلَعَتِ الشَّمْسُ قَامُوا يُصَلُّونَ، فَقَالَتْ عَائِشَةُ ﵂: قَعَدُوا حَتَّى إِذَا كَانَتِ السَّاعَةُ التِي تُكْرَهُ فِيهَا الصَّلَاةُ قَامُوا يُصَلُّونَ. [فتح: ٣/ ٤٨٨]\n\n١٦٢٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَنْهَى عَنِ الصَّلَاةِ عِنْدَ طُلُوعِ الشَّمْسِ وَعِنْدَ غُرُوبِهَا. [مسلم: ٨٢٨ - فتح: ٣/ ٤٨٨]\n\n١٦٣٠ - حَدَّثَنِي الحَسَنُ بْنُ مُحَمَّدٍ -هُوَ: الزَّعْفَرَانِيُّ- حَدَّثَنَا عَبِيدَةُ بْنُ حُمَيْدٍ، حَدَّثَنِي عَبْدُ العَزِيزِ بْنُ رُفَيْعٍ قَالَ: رَأَيْتُ عَبْدَ اللهِ بْنَ الزُّبَيْرِ ﵄ يَطُوفُ بَعْدَ الفَجْرِ، وَيُصَلِّي رَكْعَتَيْنِ. [فتح: ٣/ ٤٨٨]\n\n١٦٣١ - قَالَ عَبْدُ العَزِيزِ: وَرَأَيْتُ عَبْدَ اللهِ بْنَ الزُّبَيْرِ يُصَلِّي رَكْعَتَيْنِ بَعْدَ العَصْرِ، وَيُخْبِرُ أَنَّ عَائِشَةَ ﵂ حَدَّثَتْهُ أَنَّ النَّبِيَّ - ﷺ - لَمْ يَدْخُلْ بَيْتَهَا إِلَّا صَلاَّهُمَا. [انظر: ٥٩٠ - مسلم: ٨٣٥ - فتح: ٣/ ٤٨٨]\nثم ذكر أثر عائشة مسندًا أنَّ نَاسًا طَافُوا بِالبَيْتِ بَعْدَ صَلَاةِ الصُّبْحِ، ثُمَّ قَعَدُوا إِلَى المُذَكِّرِ، حَتَّى إِذَا طَلَعَتِ الشَّمْسُ قَامُوا يُصَلُّونَ، فَقَالَتْ عَائِشَةُ قَعَدُوا حَتَّى إِذَا كَانَتِ السَّاعةُ التِي تُكْرَهُ فِيهَا الصَّلاةُ قَامُوا يُصَلُّونَ.","vol":"11","page":436},{"text":"ثم ذكر حديث عبد الله -يعني: ابن عمر- قال سمعت النبي - ﷺ - نهى عن الصلاة عند طلوع الشمس وعند غروبها، وعن عبد العزيز بن رفيع، قال: رأيت عبد الله بن الزبير يطوف بعد الفجر ويصلي ركعتين ركعتين، قال عبد العزيز: ورأيت عبد الله بن الزبير يصلي ركعتين بعد العصر ويخبر أن عائشة حدثته أن النبي - ﷺ - لم يدخل بيتها إلاصلاهما.\nأما أثر ابن عمر فقد أسنده ابن أبي شيبة، عن يعلى، عن الأجلح عن عطاء قَالَ: رأيتُ ابن عمر وابن الزبير طافا بالبيت قبل صلاة الفجر، ثم صليا ركعتين قبل طلوع الشمس.\nوحَدَّثَنَا أبو الأحوص، عن أبي إسحاق، عن عطاء قَالَ: رأيت ابن عمر طاف بالبيت بعد الفجر، وصلى الركعتين قبل طلوع الشمس.\nوحَدَّثَنَا أبو الأحوص، عن ليث، عن عطاء رأيتُ ابن عمر وابن عباس طافا بعد العصر وصليا.\nوحَدَّثَنَا ابن فضيل عن ليث، عن أبي سعيد أنه رأى الحسن الحسين طافا بالبيت بعد العصر وصليا. وحدثنا ابن فضيل عن الوليد بن جميع عن أبي الطفيل: أنه كان يطوف بعد العصر ويصلي حين تصفر الشمس (^١).\nقلتُ: وقد رُوِي عن ابن عمر خلاف هذا، بإسناد صحيح، أخرجه الطحاوي، عن ابن خزيمة: حَدَّثَنَا حجاج ثنا همام، ثنا نافع أن ابن عمر: قَدم عند صلاة الصبح فطاف، ولم يصل إلا بعد ما طلعت الشمس (^٢).\n_________\n(^١) مصنف ابن أبي شيبة ٣/ ١٧٥ - ١٧٦ (١٣٢٤٣ - ١٣٢٤٤، ١٣٢٤٩ - ١٣٢٥٠) و٧/ ٣١٧ (٣٦٤٣٢ - ٣٦٤٣٣، ٣٦٤٣٥ - ٣٦٤٣٦).\n(^٢) \"شرح معاني الآثار\" ٢/ ١٨٧.","vol":"11","page":437},{"text":"ولما ذكر ابن أبي شيبة الآثار السالفة، شرع يعيب أبا حنيفة بأنه خالفها، وقال: لا يصلى حَتَّى تغيب، أو تطلع، وتمكن الصلاة! (^١).\nوأما أثر عمر: فذكره مالك في \"الموطأ\"، عن ابن شهاب (^٢)، وقد سلف في الباب قبله، ورواه سفيان، عن الزهري، عن عروة، عن عبد الرحمن بن عبدٍ القاري (^٣).\nقَالَ أحمد: أخطأ سفيان، وقد خالفوه فقالوا: الزهري، عن حميد.\nقَالَ الأثرم: هذا من وهم سفيان، يقول فيه: عن عروة، فقيل له: هذا نوح بن يزيد، رواه، عن إبراهيم بن سعد، عن صالح بن كيسان، عن الزهري عن عروة أيضًا، فأنكره فرجعتُ إلى نوح فأخرجه لي من أصل كتابه فإذا هو عن عروة، وإذا صالح أيضًا يرويه عن عروة، قَالَ أبو عبد الله: ذاك -يعني: نوحًا- ونوح لم يكن به بأس، كان مستثبتًا (^٤).\nولعل إبراهيم أن يكون حدَّث من حفظه، وكان ربما حدث بالشيء من حفظه، وكتاب صالح عندي، ما أدري كيف قَالَ فيه؟!\nوقال أبو حاتم: حديث سفيان خطأ (^٥).\nوأثر عائشة وحديثها من أفراده. وحديث ابن عمر سلف في الصلاة (^٦). وعبيدة بن حُميد في حديث عائشة بفتح العين.\n_________\n(^١) انظر: \"المصنف\" ٧/ ٣١٧.\n(^٢) \"الموطأ\" ٢٤١.\n(^٣) رواه الفاكهي في \"أخبار مكة\" ١/ ٢٦٤ (٥٢٠)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٨٧، والبيهقي في \"سننه\" ٢/ ٤٦٣ كتاب: الصلاة، باب: ذكر البيان أن هذا النهي مخصوص ببعض الأمكنة دون بعض.\n(^٤) انظر: \"تاريخ بغداد\" ١٣/ ٣١٩.\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢٨٢.\n(^٦) سلف برقم (٥٩٠ - ٥٩٣) باب: ما يصلى بعد العصر من الفوائت ونحوها.","vol":"11","page":438},{"text":"أمَّا حكم الباب: فقد ذكر البخاري الخلاف فيه عن الصحابة، وكان مذهبه فيه التوسعة، إن صلى فلا حرج، وإن أخرها عَلَى ما فعله عمر فلا حرج، وكان ابن عباس يُصلي بعد الصبح والعصر ركعتي\nالطواف، وهو قول عطاء وطاوس والقاسم وعروة، وإليه ذهب الشافعي وأحمد وإسحاق وأبو ثور (^١).\nوحجتهم حديث جبير بن مطعم (^٢) يبلغ به النبي - ﷺ - قَالَ: \"يا بني عبد مناف، لا تمنعوا أحدًا طاف بهذا البيت وصلى أيَّ ساعة شاء من ليل أو نهار\"، رواه أصحاب السنن الأربعة، وقال الترمذي: حديث حسن صحيح، وصححه ابن حبان والحاكم، وزاد: عَلَى شرط مسلم (^٣). فعم الأوقات كلها.\nوروي عن أبي سعيد الخدري مثل قول عمر: لا بأس بالطواف بعد الصبح والعصر، ويؤخر الركعتين إلى بعد طلوع الشمس، وبعد غروبها،\n_________\n(^١) انظر \"الاستذكار\" ١٢/ ١٧٦، \"المجموع\" ٨/ ٧٩، \"روضة الطالبين\" ١/ ١٩٣، \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٦١، \"المبدع\" ٢/ ٣٧.\n(^٢) في هامش الأصل: من خط الشيخ: رواه ابن عباس أيضًا، ذكره في كتاب \"الإمام\" من وراية سليم بن مسلم.\n(^٣) \"سنن أبي داود\" (١٨٩٤) كتاب: المناسك، باب: الطواف بعد العصر، \"سنن الترمذي\" (٨٦٨) كتاب: الحج، باب: ما جاء في الصلاة بعد العصر وبعد الصبح لمن يطوف، و\"سنن النسائي\" ١/ ٢٨٤ كتاب: المواقيت، إباحة الصلاة في الساعات كلها بمكة، \"سنن ابن ماجه\" (١٢٥٤) كتاب: إقامة الصلاة، باب: ما جاء في الرخصة في الصلاة بمكة في كل وقت، \"صحيح ابن حبان\" ٤/ ٤٢٠ (١٥٥٢) كتاب: الطهارة، فصل في الأوقات المنهي عنها، \"المستدرك\" ١/ ٤٤٨ كتاب: المناسك، والحديث صححه الألباني في \"صحيح الجامع\" (٧٩٠٠)، وانظر: \"الإرواء\" ٢/ ٢٣٨ (٤٨١).","vol":"11","page":439},{"text":"وهو قول مالك، وأبي حنيفة والثوري (^١).\nقَالَ الطحاوي: فهذا عمر لم يركع حين طاف؛ لأنه لم يكن عنده وقت صلاة، وأخَّر ذَلِكَ إلى أن دخل عليه وقت الصلاة، وهذا بحضرة جماعة من أصحاب رسول الله - ﷺ -، فلم ينكره عليه منهم أحد، ولو كان ذَلِكَ الوقت عنده وقت صلاة الطواف لصلى وما أخر ذَلِكَ؛ لأنه لا ينبغي لأحد طاف بالبيت إلا أن يُصلي حينئذٍ إلا من عذر، وقد رُوِي ذَلِكَ عن معاذ (^٢) بن عفراء، وعن ابن عمر (^٣).\nقَالَ المهلب: وما ذكره البخاري عن ابن عمر أنه كان يركعهما ما لم تطلع الشمس، وهو يروي نهيه - ﷺ - عن الصلاة عند طلوع الشمس وعند غروبها، فيدل أن النهي عنده عن ذَلِكَ إنما هو موافقتهما، وأما إذا أمن أن يوافق ذَلِكَ فله أن يصليهما؛ لأن الوقت لهما واسع، ومن سنتهما الاتصال بالطواف.\nوقد بين ذَلِكَ ما رواه الطحاوي: حَدَّثَنَا يعقوب بن حميد، حَدَّثَنَا ابن أبي غنية، عن عمر بن ذر، عن مجاهد قَالَ: كان ابن عمر يطوف بعد العصر، ويصلي ما كانت الشمس بيضاء حية، فإذا اصفرت وتغيرت طاف طوافًا واحدًا حَتَّى يُصلي المغرب، ثم يُصلي ويطوف بعد الصبح ما كان في غلس، فإذا أسفر طاف طوافًا واحدًا، ثم يجلس حَتَّى ترتفع الشمس ويمكن الركوع، وهذا قول مجاهد والنخعي وعطاء، وهو قول ثالث في المسألة ذكره الطحاوي (^٤).\n_________\n(^١) انظر \"الأصل\" ٢/ ٤٠٢، \"مختصر الطحاوي\" ٦٣، \"عيون المجالس\" ٢/ ٩٠٣، \"الاستذكار\" ١٢/ ١٧٦.\n(^٢) في هامش الأصل من خط الشيخ: أخرجه ابن أبي شيبة بإسناد جيد.\n(^٣) \"شرح معاني الآثار\" ٢/ ١٨٧.\n(^٤) السابق ٢/ ١٨٨.","vol":"11","page":440},{"text":"وفي \"مسند أحمد\" بإسناد جيد (^١) عن أبي الزبير قَالَ: سألتُ جابرًا قَالَ: كنا نطوف فنمسح الركن الفاتحة والخاتمة، ولم نكن نطوف بعد صلاة الصبح حَتَّى تطلع الشمس، ولا بعد العصر حَتَّى تغرب. وقال:\nسمعتُ رسول الله - ﷺ - يقول: \"تطلع الشمس في قرني شيطان\" (^٢).\nوقد سلف حديث أم سلمة أنها طافت ولم تصل حَتَّى خرجت (^٣).\nوفي \"سنن سعيد بن منصور\" و\"مصنف ابن أبي شيبة\" عن أبي سعيد الخدري أنه طاف بعد الصبح، فلما فرغ، جلس حَتَّى طلعت الشمس (^٤).\nقَالَ سعيد بن منصور: وكان سعيد بن جبير والحسن ومجاهد يكرهون ذَلِكَ أيضًا.\nقَالَ ابن عبد البر: وهو قول مالك وأصحابه (^٥)، ولابن أبي شيبة بإسناد جيد أن المسور بن مخرمة كان يطوف بعد الغداة ثلاثة أسابيع، فإذا طلعت الشمس صلى لكل سبوع ركعتين، وبعد العصر يفعل ذَلِكَ، فإذا غابت الشمس صلى لكل أسبوع ركعتين، وله عن أيوب قَالَ: رأيتُ سعيد بن جبير ومجاهدًا يطوفان بالبيت حَتَّى تصفر الشمس ويجلسان.\nوعن عائشة أنها قالت: إذا أردت الطواف بالبيت بعد صلاة الفجر، أو بعد صلاة العصر فطف وأخر الصلاة حَتَّى تغيب الشمس، أو حَتَّى\n_________\n(^١) في هامش الأصل: في سنده ابن لهيعة والعمل على تضعيف حديثه.\n(^٢) \"مسند أحمد\" ٣/ ٣٩٣.\n(^٣) سلف برقم (١٦٢٦).\n(^٤) \"المصنف\" ٣/ ١٧٧ (١٣٢٥٩) من كان يكره إذا طاف بالبيت بعد العصر وبعد الفجر أن يصلي حتى تغيب أو تطلع.\n(^٥) \"الاستذكار\" ١٢/ ١٧٦.","vol":"11","page":441},{"text":"تطلع، فصل لكل أسبوع ركعتين (^١)، وأبعد من أَوَّلَ الصلاة في حديث جبير السالف بالدعاء؛ لأنه خلاف الحقيقة، وكذا من حمله عَلَى غير أوقات النهي؛ لأنه عام في الإباحة. وحديث النهي خاص في التحريم فيحمل عَلَى ما عداه، ولأن الإباحة والتحريم إذا اجتمعتا عمل بالثاني؛ لأنه مقتضى الاحتياط، وما فعله ابن الزبير من صلاة ركعتين بعد العصر تبع فيه رواية عائشة.\nلكن الصحيح أن المداومة عليهما في هذِه الحالة كانت من خصائصه. وقال ابن التين: انفرد داود من بين الفقهاء، فقال: لا بأس بالنافلة بعد العصر حَتَّى تغرب الشمس، والنصوص ترده (^٢).\n_________\n(^١) \"المصنف\" ٣/ ١٧٦ (١٣٢٥٤ - ١٣٢٥٦) كتاب: الحج، من كان يكره إذا طاف بالبيت بعد العصر وبعد الفجر أن يصلي حتى تغيب، أو تطلع.\n(^٢) ورد بهامش الأصل: ثم بلغ في الثلاثين، كتبه مؤلفه.","vol":"11","page":442},{"text":"<span data-type='title' id=toc-1267>٧٤ - باب: المَرِيضِ يَطُوفُ رَاكِبًا</span>\n١٦٣٢ - حَدَّثَنِي إِسْحَاقُ الوَاسِطِيُّ، حَدَّثَنَا خَالِدٌ، عَنْ خَالِدٍ الحَذَّاءِ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - طَافَ بِالبَيْتِ، وَهْوَ عَلَى بَعِيرٍ، كُلَّمَا أَتَى عَلَى الرُّكْنِ أَشَارَ إِلَيْهِ بِشَيْءٍ فِي يَدِهِ وَكَبَّرَ. [انظر: ١٦٠٧ - مسلم: ١٢٧٢ - فتح: ٣/ ٤٩٠]\n\n١٦٣٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلٍ، عَنْ عُرْوَةَ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ ﵂ قَالَتْ: شَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - أَنِّي أَشْتَكِي. فَقَالَ: \"طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ\". فَطُفْتُ وَرَسُولُ اللهِ - ﷺ - يُصَلِّي إِلَى جَنْبِ البَيْتِ، وَهْوَ يَقْرَأُ بِـ ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ﴾ [الطور: ١، ٢] [انظر: ٤٦٤ - مسلم: ١٢٧٦ - فتح: ٣/ ٤٩٠]\nذكر فيه حديث ابن عباس (^١): والسالف في باب التكبير عند الركن.\nوحديث أم سلمة في طوافها راكبة (^٢) وقد سلف تحريره، وسلف فقهه أيضًا.\nقَالَ ابن المنذر: أجمع أهل العلم عَلَى جواز طواف المريض عَلَى الدابة، ومحمولًا، إلا عطاء فروي عنه فيها قولان: أحدهما: أن يطاف به، والثاني: أن يستأجر من يطوف عنه (^٣).\n_________\n(^١) ورد بهامش الأصل: جاء في أبي داود أنه - ﷺ - كان في طوافه هذا مريضًا، وهذا المعنى الذي أفاده البخاري بترجمته عليه.\n(^٢) برقم (١٦١٣).\n(^٣) \"الإجماع\" لابن المنذر ٥٣.","vol":"11","page":443},{"text":"<span data-type='title' id=toc-1268>٧٥ - باب سِقَايَةِ الحَاجِّ</span>\n١٦٣٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: اسْتَأْذَنَ العَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ - ﵁ - رَسُولَ اللهِ - ﷺ - أَنْ يَبِيتَ بِمَكَّةَ لَيَالِيَ مِنًى مِنْ أَجْلِ سِقَايَتِهِ، فَأَذِنَ لَهُ. [١٧٤٣، ١٧٤٤، ١٧٤٥ - مسلم: ١٣١٥ - فتح: ٣/ ٤٩٠]\n\n١٦٣٥ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا خَالِدٌ، عَنْ خَالِدٍ الحَذَّاءِ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - جَاءَ إِلَى السِّقَايَةِ، فَاسْتَسْقَى، فَقَالَ العَبَّاسُ: يَا فَضْلُ، اذْهَبْ إِلَى أُمِّكَ، فَأْتِ رَسُولَ اللهِ - ﷺ - بِشَرَابٍ مِنْ عِنْدِهَا. فَقَالَ: \"اسْقِنِي\". قَالَ: يَا رَسُولَ اللهِ، إِنَّهُمْ يَجْعَلُونَ أَيْدِيَهُمْ فِيهِ. قَالَ: \"اسْقِنِي\". فَشَرِبَ مِنْهُ، ثُمَّ أَتَى زَمْزَمَ، وَهُمْ يَسْقُونَ وَيَعْمَلُونَ فِيهَا، فَقَالَ: \"اعْمَلُوا، فَإِنَّكُمْ عَلَى عَمَلٍ صَالِحٍ -ثُمَّ قَالَ:- لَوْلَا أَنْ تُغْلَبُوا لَنَزَلْتُ حَتَّى أَضَعَ الحَبْلَ عَلَى هَذِهِ\". - يَعْنِي: عَاتِقَهُ، وَأَشَارَ إِلَى عَاتِقِهِ. [فتح: ٣/ ٤٩١]\nذكرْ فيه حديث ابن عمر: اسْتَأْذَنَ العَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ - ﵁ - رَسُولَ اللهِ - ﷺ - أَنْ يَبِيتَ بِمَكَّةَ لَيَالِيَ مِنًى مِنْ أَجْلِ سِقَايَتِهِ، فَأَذِنَ لَهُ.\nوحديث ابن عباس أن رَسُولَ اللهِ - ﷺ - جَاءَ إِلَى السِّقَايَةِ، فَاسْتَسْقَى، فَقَالَ العَبَّاسُ: يَا فَضْلُ، اذْهَبْ إِلَى أُمِّكَ، فَأْتِ رَسُولَ اللهِ - ﷺ - بِشَرَابٍ مِنْ عِنْدِهَا .. الحديث.\nأما حديث ابن عمر فأخرجه مسلم (^١)، وأما حديث ابن عباس فهو من أفراده، وانفرد مسلم من وجه آخر عن ابن عباس يأتي (^٢).\n_________\n(^١) \"صحيح مسلم\" (١٣١٥) كتاب: الحج، باب: وجوب المبيت بمنى ليالي أيام التشريق، والترخيص في تركه لأهل السقاية.\n(^٢) \"صحيح مسلم\" (١٣١٦).","vol":"11","page":444},{"text":"ومن حديث جابر: \"انزعوا بني عبد المطلب، فلولا أن يغلبكم الناس عَلَى سقايتكم لنزعت معهم\" (^١).\nوالثاني: (^٢) رواه البخاري، عن إسحاق: حَدَّثَنَا خالد، عن خالد، عن عكرمة، وإسحاق (خ، س) هو ابن شاهين أبو بشر الواسطي، ذكره أبو نعيم، وخالد هو ابن عبد الله الطحان، وخالد الثاني هو ابن مهران الحذاء.\nإذا عرفت ذَلِكَ:\nفالسقاية كانت للعباس مكرمة يسقي الناس نبيذ التمر، فأقرها - ﵇ - في الإسلام، وموضوعها من باب إكرام الضيف، واصطناع المعروف.\nقَالَ ابن إسحاق في \"سيره\": لما ولي قصي بن كلاب البيت كانت إليه الحجابة، والسقاية، والرفادة، والندوة، واللواء، فأعطى ابنه عبد الدار بن قصي ذَلِكَ كله، فلما هلك قصي نازعتْ بنو عبد مناف بني عبد الدار ذَلِكَ، فتصالحوا عَلَى أن يكون لبني عبد مناف السقاية والرفادة، ولأولئك الحجابة واللواء والندوة (^٣).\nقَالَ طاوس: والشرب من سقاية العباس من تمام الحج (^٤).\nقَالَ عطاء: لقد أدركتُ هذا الشراب، وإن الرجل ليشرب فتلتزق شفتاه، من حلاوته، فلما ذهبت الحرية ووليه العبيد، تهاونوا بالشراب واستخفوا به (^٥).\n_________\n(^١) \"صحيح مسلم\" (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.\n(^٢) في الأصل فوقها: يعني: حديث ابن عباس.\n(^٣) \"سيرة ابن هشام\" ١/ ١٤٢ - ٢٤٤.\n(^٤) رواه الأزرقي في \"أخبار مكة\" ٢/ ٥٥، ٥٧ مطولًا، الفاكهي كذلك في \"أخبار مكة\" ٢/ ٦٠ (١١٤٨).\n(^٥) رواه الفاكهي ٢/ ٦١ - ٦٢ (١١٥١)، والبيهقي في \"سننه\" ٨/ ٣٠٥ كتاب: الأشربة، باب: ما جاء في الكسر بالماء.","vol":"11","page":445},{"text":"وروى ابن أبي شيبة عن السائب بن عبد الله أنه أمر مجاهدًا مولاه بأن يشرب من سقاية العباس، ويقول: إنه من تمام السنة. وفي لفظ: فقد شرب منها المسلمون.\nوقال الربيع بن سعد: أتى أبو جعفر السقاية فشرب وأعطى جعفرًا فضله.\nوقال بكر بن عبد الله: أحب للرجل أن يشرب من نبيذها. وممن شرب منها سعيد بن جبير، وأمر به سويد بن غفلة.\nوروى ابن جريج، عن نافع أن ابن عمر لم يكن يشرب من النبيذ في الحج، وكذا روى خالد بن أبي بكر، أنه حج مع سالم ما لا يحصى، فلم يره يشرب من نبيذ السقاية (^١).\nوروى الطبري من حديث ابن عباس في قصة السقاية أتم مما ذكره البخاري: حَدَّثَنَا أبو بكر بن عياش، عن يزيد بن أبي زياد، عن عكرمة، عن ابن عباس قَالَ: لما طاف رسول الله - ﷺ - أتى العباس وهو في السقاية فقال: \"اسقوني\". فقال العباس: إن هذا قد مُرت -يعني: مُرس- أفلا أسقيك مما في بيوتنا؟ قَالَ: \"لا، ولكن اسقوني مما يشرب الناس\". فأتى به، فذاقه فقطب، ثم دعا بماءٍ فكسره، ثم قَالَ: \"إذا اشتد نبيذكم فاكسروه بالماء\". وتقطيبه منه إنما كان لحموضته فقط (^٢).\nوكسره قيل: بغيره ليهون عليه شربه، ومثل ذَلِكَ يحمل عَلَى ما رُوِي عن عمر وعلي فيه لا غير، وإنما أذن للعباس في المغيب عن منى وهو\n_________\n(^١) \"المصنف\" ٣/ ١٨٢ (١٣٣١١، ١٣٣١٣ - ١٣٣١٥، ١٣٣١٩ - ١٣٣٢٠) في الشرب في نبيذ السقاية.\n(^٢) رواه الطبري في \"تهذيب الآثار\" السفر الأول من مسند ابن عباس ص: ٥٥ - ٥٦.","vol":"11","page":446},{"text":"واجب، ولم يوجب عليه الهدي من أجل السقاية؛ لأنها عمل من أعمال الحج. ألا ترى قوله إذ ورد زمزم وهم يسقون: (\"اعملوا فإنكم عَلَى عمل صالح\").\nوقوله: (\"لولا أن تغلبوا لنزلت\") -أي: لاستقاء الماء- فهذِه ولاية للعباس وآله السقاية، وإنما خشي أن يتخذها الملوك سنة يغلبون عليها من وليها من ذرية العباس، ولا تختص رخصة السقي للعباسية عَلَى الأصح؛ لأن المعنى عام، وقيل: يختص ببني هاشم من آل عباس وغيرهم، وقيل: بآل العباس، ولا تختص أيضًا بتلك السقاية عَلَى الأصح بل ما حدث للحاج كذلك.\nفوائد: الأولى: هذا الحديث أصل في أن المبيت بمنى ليالي منى مأمور به، وإلا فكان يجوز للعباس ذَلِكَ ولغيره دون إرخاص له، وإذا ترك -غير من رخص له الثلاث ليال فدم واحد عَلَى الأصح.\nوفي قول: لكل ليلة دم، وإن ترك ليلة فالأظهر أنه يجبر بدم، وفي قول: بدرهم. ونقل عن عطاء، وفي قول: بثلاث دم، وإن ترك ليلتين فعلى هذا القياس (^١).\nوقال أبو حنيفة: لا شيء عليه (^٢)، وقال ابن عباس: المبيت بمكة مباح ليالي منى، وعن عكرمة نحوه، ومنع عمر في \"الموطأ\" أن يبيت وراء العقبة (^٣).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٢٨٥ (١٤٣٧٦) من كره أن يبيت ليالي منى بمكة.\n(^٢) انظر \"بدائع الصنائع\" ٢/ ١٣٥، \"تبيين الحقائق\" ٢/ ٣٥، \"البناية\" ٤/ ١٢٣.\n(^٣) \"الموطأ\" ١/ ٥٤٢ (١٤٠٩ - ١٤١٠) كتاب: المناسك، باب: البيتوتة بمنى ليالي منى.","vol":"11","page":447},{"text":"وهو إجماع لعدم الخلاف فيه إلا شيئًا عن ابن عباس وعكرمة.\nالثانية: لا يحصل المبيت إلا بمعظم الليل، وفي قول: أن الاعتبار بوقت طلوع الفجر، وفي \"المدونة\": من بات عنها جل الليل فعليه دم.\nالثالثة: الجمرة الأولى التي تلي مسجد الخيف، والثانية الوسطى، وهما بمنى، وثالثها جمرة العقبة، وليست من منى، فمنى من بطن مُحَسِّر إلى العقبة.\nوقال ابن التين: المبيت بمنى هو أن يبيت من جمرة العقبة إليها.\nوقال مالك: من بات وراء الجمرة عليه الفدية؛ لأنه بات بغير منى (^١).\nوروى ابن أبي شيبة من حديث ليث، عن طاوس، عن ابن عباس أنه قَالَ: لا يبيتن أحد من وراء العقبة ليلًا بمنى أيام التشريق.\nومن حديث عبد الله بن عمر، عن نافع، عن ابن عمر أن عمر كان ينهى أن يبيت أحد من وراء العقبة، وكان يأمرهم أن يدخلوا منى.\nوعن عروة: لا يبيتن أحد من وراء العقبة أيام التشريق.\nوقال إبراهيم: إذا بات دون العقبة أهراق لذلك دمًا.\nوعن عطاء: يتصدق بدرهم أو نحوه (^٢)، وعن سالم: يتصدق بدرهم (^٣).\nالرابعة: قَالَ ابن عباس: من كان له متاع بمكة يخشى عليه ضياعه بات بها (^٤)، ومقتضاه إباحته للعذر وعليه دم، عَلَى مقتضى قول ابن نافع\n_________\n(^١) انظر \"المنتقى\" ٣/ ٤٥.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٢٨٥ (١٤٣٦٨ - ١٤٣٦٩، ١٤٣٧٤ - ١٤٣٧٦).\n(^٣) \"المصنف\" ٣/ ٢٨٥ (١٤٣٧٨) من حديث بكير بن مسمار عن سالم قال: يتصدق بدينار، يعني إذا بات عن منى.\n(^٤) رواه الفاكهي في \"أخبار مكة\" ٢/ ٦٥ (١١٦٠).","vol":"11","page":448},{"text":"في \"مبسوطه\": من زار البيت فمرض وبات بمكة فعليه هدي يسوقه من الحل إلى الحرم، وإن بات الليالي كلها بمكة.\nقَالَ الداودي: فقيل: عليه شاة، وقيل: بدنة. وروى ابن المغلس في \"موضَّحه\" عن ابن عباس: أنه كان لا يرى بأسًا إن بات بمكة وقفل إذا رمى. وعن سعيد، عن قتادة أنه كان يكره إذا زار البيت أن يبيت بمكة.\nقلتُ: فإن بات بها. قَالَ: ما علمتُ عليه شيئًا.\nوروى ابن أبي شيبة، عن ابن عباس قَالَ: إذا رميت الجمار بن حيث شئت. وعن عطاء: لا بأس أن يبيت الرجل بمكة ليالي منى إذا كان في ضيعته.\nوعن ابن عمر: أنه كان يكره أن ينام أحد أيام منى بمكة.\nومن حديث ليث، عن مجاهد: لا بأس أن يكون أول النهار بمكة وآخره بمنى. ولا بأس أن يكون أول الليل بمنى وآخره بمكة. وعنه أنه كره أن يبيت ليلة تامة عن منى.\nوعن محمد بن كعب: من السنة إذا زرت البيت أن لا تبيت إلا بمنى.\nوعن أبي قلابة: اجعلوا أيام منى بمنى (^١).\nالخامسة: هذا الماء مرصد لمصالح المسلمين أرصده العباس للمارة وابن السبيل، لا يُقال: إنه من الصدقات، فإنها محرمة عليه الفرض والتطوع.\nوفيه: أنه لا يكره الاستسقاء، وقد استسقى اللبن في مخرجه إلى المدينة (^٢).\n_________\n(^١) \"المصنف\" ٣/ ٢٨٥ - ٢٨٦ (١٤٣٧٠ - ١٤٣٧٣، ١٤٣٧٧، ١٤٣٨٠ - ١٤٣٨١).\n(^٢) يشير المصنف ﵀ استسقاء أبي بكر اللبن له -في مهاجره - ﵇ -- من الراعي، =","vol":"11","page":449},{"text":"وفيه: استعمال التواضع فإنهم كانوا يجعلون أيديهم فيه، وشرب منه ولم يخص بماء، كما أشار إليه العباس تسهيلًا للناس.\nوفيه: رد ما قد يهدى له.\nوفيه: حرص أصحابه وقرابته عَلَى إبراره.\nوفيه: من التواضع أيضًا قوله: \"لولا أن تغلبوا لنزلت حَتَّى أضع الحبل عَلَى هذِه\" يعني: عاتقه.\nوفيه: أن أفعاله للوجوب فتركه مع الرغبة في الفضل شفقة أن تتخذ واجبًا للاقتداء. نبه عليه الخطَّابي (^١).\nوقال الداودي: يريد إنكم لا تدعوني إلى الاستقاء، ولا أحب أن أفعل بكم ما تكرهون، وهذا إنما يجيء إذا كان \"تغلبوا\" مبنيًا للفاعل، والرواية المعروفة مبنيًا للمفعول الذي لم يسم فاعله.\nقَالَ ابن بزيزة: وأراد بقوله: \" (لولا أن تغلبوا\") قصر السقاية عليهم، وأن لا يشاركوا فيها.\nوقوله: (يعني: عاتقه) أي: ما قاربه.\nقَالَ ابن سيرين: خرج عليُّ من مكة إلى المدينة فقال للعباس: يا عم، ألا تهاجر؟ ألا تمضي لرسول الله - ﷺ -؟ فقال: أنا أعمر البيت\n_________\n= ويأتي برقم (٢٤٣٩) كتاب: في اللقطة، باب لم يسم ومواضع أخر.\nأو ما في حديث أم معبد وهو في \"المستدرك\" ٢/ ٩ عن هشام بن حبيش قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه.\nوالطبراني ٤/ ٤٨ من حديث حبيش بن خالد الخزاعي والد هشام.\nقال الهيثمي في \"المجمع\" ٦/ ٥٦ - ٥٨، رواه الطبراني وفي إسناده جماعة لم أعرفهم.\n(^١) \"أعلام الحديث\" ٢/ ٨٨٣.","vol":"11","page":450},{"text":"وأحجبه، فنزلت ﴿أَجَعَلْتُمْ سِقَايَةَ الحَاجِّ﴾ (^١) [التوبة: ١٩] الآية. أي: هم أرفع منزلة من ذَلِكَ، وهم مشركون، أولئك الذين وصيناهم بالإيمان والهجرة والجهاد، هم الفائزون بالجنة من النار.\nالسادسة: في \"شرح الهداية\": يُكره أن لا يبيت بمنى ليالي الرمي؛ لأن الشارع بات بها، وكذا عمر وكان يؤدب عَلَى تركه، فلو بات في غيره متعمدًا لا يلزمه شيء، وقال بعض الشيوخ: المبيت في هذِه\nالليالي سنة عندنا، وبه قَالَ أهل الظاهر (^٢).\nقَالَ القرطبي: وروي نحوه عن ابن عباس (^٣) والحسن البصري قَالَ: والمبيت بمنى ليالي التشريق من سنن الحج بلا خلاف، إلا لذوي السقاية، أو الرعاة، ومن تعجل بالنفر في ترك ذَلِكَ في ليلة واحدة، أو جميع الليالي، كان عليه دم عند مالك (^٤)، وللشافعي فيه قولان: أصحهما وجوبه (^٥)، وبه قَالَ أحمد (^٦).\nالسابعة: من المعذورين عن المبيت:\nمن له مال يخاف ضياعه إن اشتغل بالمبيت، أو يخاف عَلَى نفسه، أو كان به مرض، أو له مريض، أو يطلب آبقًا، وشبه ذَلِكَ ففي هؤلاء وجهان عندنا أصحهما وهو المنصوص: يجوز لهم ترك المبيت ولا شيء\n_________\n(^١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٣٩٥ وعزاه إلى الفريابي.\n(^٢) انظر: \"المحلى\" ٧/ ١٨٤.\n(^٣) في هامش الأصل: من خط الشيخ: رواه ابن عيينة عن عمرو عنه، قاله ابن بطال.\n(^٤) انظر \"التفريع\" ١/ ٣٤٢، \"عيون المجالس\" ٢/ ٨٢٤.\n(^٥) انظر \"البيان\" ٤/ ٣٥٦، \"المجموع\" ٨/ ١١١، \"روضة الطالبين\" ٣/ ٩٩، ١٠٤.\nوانظر \"المستوعب\" ٤/ ٢٥٧، \"المغني\" ٥/ ٣٢٥.\n(^٦) انتهى من \"المفهم\" ٣/ ٤١٤.","vol":"11","page":451},{"text":"عليهم بسببه (^١).\nوقد أسلفنا نحو ذَلِكَ عن ابن عباس، ولهم النفر بعد الغروب، ولو ترك البيات ناسيًا كان كتركه عامدًا.\nالثامنة: في مسلم -من أفراده- من حديث بكر بن عبد الله المزني قَالَ: كنتُ جالسًا مع ابن عباس عند الكعبة، فأتاني أعرابي فقال: ما لي أرى بني عمكم يسقون العسل واللبن وأنتم تسقون النبيذ؟ أومن حاجة بكم أم من بخل؟ فقال ابن عباس: الحمد لله ما بنا من حاجة ولا بخل، قدم رسول الله - ﷺ - عَلَى راحلته وخلفه أسامة فاستسقى، فأتيناه بإناء من نبيذ فشرب، وسقى فضله أسامة وقال: \"أحسنتم وأجملتم، كذا فاصنعوا\". فلا نُريد تغيير ما أمر به رسول الله - ﷺ - (^٢).\nالتاسعة: في أفراد مسلم أيضًا: من حديث جابر: أتى النبي - ﷺ - بني عبد المطلب وهم يسقون عَلَى زمزم، فقال: \"انزعوا بني عبد المطلب، فلولا أن يغلبكم الناس عَلَى سقايتكم لنزعت معكم\" فناولوه دلوًا فشرب منه (^٣)، وأفاد ابن السكن أن الذي ناوله الدلو العباس بن عبد المطلب.\n_________\n(^١) انظر \"البيان\" ٤/ ٣٥٧، \"روضة الطالبين\" ٣/ ١٠٥.\n(^٢) مسلم (١٣١٦).\n(^٣) مسلم (١٢١٨).","vol":"11","page":452},{"text":"<span data-type='title' id=toc-1269>٧٦ - باب مَا جَاءَ فِي زَمْزَمَ</span>\n١٦٣٦ - وَقَالَ عَبْدَانُ: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، قَالَ أَنَسُ بْنُ مَالِكٍ: كَانَ أَبُو ذَرٍّ - ﵁ - يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"فُرِجَ سَقْفِي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ - ﵇ - فَفَرَجَ صَدْرِي، ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ، ثُمَّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِئٍ حِكْمَةً وَإِيمَانًا، فَأَفْرَغَهَا فِي صَدْرِي، ثُمَّ أَطْبَقَهُ، ثُمَّ أَخَذَ بِيَدِي فَعَرَجَ إِلَى السَّمَاءِ الدُّنْيَا، قَالَ جِبْرِيلُ لِخَازِنِ السَّمَاءِ الدُّنْيَا: افْتَحْ. قَالَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ\". [انظر: ٣٤٩ - مسلم: ١٦٣ - فتح: ٣/ ٤٩٢]\n\n١٦٣٧ - حَدَّثَنَا مُحَمَّدٌ -هُوَ: ابْنُ سَلَامٍ -، أَخْبَرَنَا الفَزَارِيُّ، عَنْ عَاصِمٍ، عَنِ الشَّعْبِيِّ أَنَّ ابْنَ عَبَّاسٍ ﵄ حَدَّثَهُ قَالَ: سَقَيْتُ رَسُولَ اللهِ - ﷺ - مِنْ زَمْزَمَ فَشَرِبَ وَهُوَ قَائِمٌ. قَالَ عَاصِمٌ: فَحَلَفَ عِكْرِمَةُ مَا كَانَ يَوْمَئِذٍ إِلاَّ عَلَى بَعِيرٍ. [٥٦١٧ - مسلم: ٢٠٢٧ - فتح: ٣/ ٤٩٢]\nوَقَالَ عَبْدَانُ: أَنَا عَبْدُ الله، أَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، قَالَ أَنَسُ بْنُ مَالِكٍ: كَانَ أَبُو ذَرٍّ يُحَدِّثُ أَنَّ رَسُولَ الله - ﷺ - قال: \"فُرِجَ سَقْفِي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ فَفَرَجَ صَدْرِي، ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ، ثُمَّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِئٍ حِكْمَةً وَإِيمَانًا، فَأفْرَغَهَا فِي صَدْرِي، ثُمَّ أَطْبَقَهُ، ثُمَّ أَخَذَ بِيَدِي .. الحديث.\nثم ذكر حديث ابن عباس: سَقَيْتُ رَسُولَ اللهِ - ﷺ - مِنْ زَمْزَمَ فَشَرِبَ وَهُوَ قَائِمٌ، قَالَ عَاصِمٌ: فَحَلَفَ عِكْرِمَةُ: مَا كَانَ يَوْمَئِذٍ إِلَّا عَلَى بَعِيرِ.\nالشرح:\nأما الحديث المعلق فقد أسنده في أوائل الصلاة مطولًا (^١)، وذكر\n_________\n(^١) سبق برقم (٣٤٩) باب: كيف فرضت الصلاة في الإسراء.","vol":"11","page":453},{"text":"حديث المعراج، ورواه الإسماعيلي، عن الحسن بن سفيان، ثَنَا حرملة بن يحيى، أنا عبد الله بن وهب، أنا يونس، قَالَ: وأخبرنيه موسى: ثَنَا أحمد، ثَنَا ابن وهب، أنا يونس، فذكرهُ.\nوأما حديث ابن عباس، فأخرجهُ مسلم أيضًا، بلفظ: استسقى، فأتيته بدلو وهو عند البيت (^١). ولابن ماجه: سقيتهُ من زمزم فشرب قائمًا (^٢).\nإذا عرفت ذَلِكَ: فمقصود البخاري بالحديث الأول قوله: (\"ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ\"). وقد سلف الكلام عليه في أول الصلاة واستشكاله، وجاء في فضل مائها عدة أحاديث لكنها ليست عَلَى شرطه، وبعضها عَلَى شرط مسلم، ذكرتها في تخريجي لأحاديث الرافعي (^٣) وغيره، وصححنا \"ماء زمزم لما شرب له\" (^٤) ويكفي أن\n_________\n(^١) \"صحيح مسلم\" ٢٠٢٧/ ١٢٠ كتاب الأشربة، باب: في الشرب من زمزم قائمًا.\n(^٢) \"سنن ابن ماجه\" (٣٤٢٢) كتاب: الأشربة، باب: الشرب قائمًا.\n(^٣) انظر: \"البدر المنير\" ٦/ ٢٩٩ - ٣٠٣.\n(^٤) انظر تصحيحه للحديث في المصدر السابق.\nوالحديث رواه ابن ماجه (٣٠٦٢) كتاب: المناسك، باب: الشرب من زمزم، وأحمد ٣/ ٣٥٧، ٣٧٢، وابن أبي شيبة ٥/ ٦٢ (٢٣٧١٣) كتاب: الطب، من كان يقول: ماء زمزم فيه شفاء، والأزرقي في \"أخبار مكة\" ٢/ ٥٢، والعقيلي في \"الضعفاء\" ٢/ ٢٠٣، والطبراني في \"الأوسط\" ١/ ٢٥٩ (٨٤٩)، ٩/ ٢٦ (٩٠٢٧)، وابن عدي في \"الكامل\" ٥/ ٢٢١ - ٢٢٢ في ترجمة عبد الله بن المؤمل (٩٧٤)، وأبو نعيم في \"أخبار أصبهان\" ٢/ ٣٧، والبيهقي في \"سننه\" ٥/ ١٤٨ كتاب: الحج، باب: سقاية الحاج والشرب منها ومن ماء زمزم، والخطيب في \"تاريخ بغداد\" ٣/ ١٧٩ من طريق عبد الله بن المؤمل، عن أبي الزبير، عن جابر مرفوعًا.\nقال العقيلي: عبد الله بن المؤمل لا يتابع على هذا الحديث، وكذا قال ابن حبان =","vol":"11","page":454},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"المجروحين\" ٢/ ٢٨، وقال البيهقي: تفرد به عبد الله بن المؤمل، وقال ابن التركماني: لم ينفرد به، بل تابعه إبراهيم بن طهمان عن أبي الزبير، كذا أورده البيهقي نفسه فيما بعد اهـ، وضعفه من هذا الطريق أيضًا ابن القطان في \"بيان الوهم والإيهام\" ٣/ ٤٧٧ - ٤٧٨ فقال: وذكر من طريق عبد الله بن المؤمل، عن أبي الزبير، عن جابر مرفوعًا -قلت: يقصد عبد الحق الإشبيلي في \"الأحكام الوسطى\" ٢/ ٣٣٨ - ثم قال: ويظهر من أمره من حيث ذكر هذِه القطعة من إسناده أنه مضعف له، ويجب أن يكون كذلك، فإن عبد الله بن المؤمل سيئ الحفظ، وتدليس أبي الزبير معلوم. كذا قال ابن القطان.\nقلت: ويظهر من أمر عبد الحق تصحيح الحديث، وإن كان قد أورد قطعة من إسناده، وذلك لأنه قد صرح في مقدمة كتابه، أن كل حديث يسكت عنه فهو تصحيح له، ولم يفصل بين ما يذكر فيه قطعة من إسناده، وبين ما لا يذكر فيه.\nقال الحافظ في \"تلخيص الحبير\" ٢/ ٢٦٨: أعله ابن القطان بعنعنة أبي الزبير -قلت: لأنه مدلس-وهو مردود؛ ففي رواية ابن ماجه التصريح بالسماع، وضعفه أيضًا النووي فقال في \"المجموع\" ٨/ ٢٤٦: رواه البيهقي بإسناده ضعيف، وكذا البوصيري فقال في \"زوائد ابن ماجه\" ص ٤٠٣: هذا إسناد ضعيف؛ لضعف عبد الله بن المؤمل.\nوالحديث رواه الطبراني في \"الأوسط\" ٤/ ١٣٩ - ١٤٠ (٣٨١٥)، وابن عدي في \"الكامل\" ٥/ ٢٢٣ من طريق حمزة الزيات، عن أبي الزبير، عن جابر، مرفوعًا به.\nورواه البيهقي في \"سننه\" ٥/ ٢٠٢ من طريق إبراهيم بن طهمان عن أبي الزبير: كنا عند جابر بن عبد الله فتحدثنا فحضرت صلاة العصر، فقام فصلى بنا في ثوب واحد قد تلبب به ورداؤه موضوع، ثم أتى بماء من زمزم فشرب ثم شرب، فقالوا: ما هذا، قال: ماء زمزم، وقال فيه رسول الله - ﷺ -: \"ماء زمزم لما شرب له … \" الحديث.\nورواه البيهقي في \"شعب الإيمان\" ٣/ ٤٨١ - ٤٨٢ (٤١٢٨)، والخطيب \"تاريخ بغداد\" ١٠/ ١٦٦ من طريق سويد بن سعيد قال: رأيت عبد الله بن المبارك بمكة أتى زمزم فاستقى منه شربة، ثم استقبل الكعبة، ثم قال: اللهم إن ابن أبي الموال حدثنا عن محمد بن المنكدر، عن جابر، عن النبي - ﷺ - أنه قال: \"ماء زمزم لما =","vol":"11","page":455},{"text":"الإمام أبا محمد سفيان بن عيينة سئل عنه فقال: حديث صحيح. كما أخرجه عنه (الدينوري) (^١) في \"المجالسة\"، وابن الجوزي في\n_________\n= شرب له\"، وهذا أشربه لعطش القيامة، ثم شربه.\nقال البيهقي: غريب من حديث ابن أبي الموال، عن ابن المنكدر، تفرد به سويد، عن ابن المبارك من هذا الوجه. قال الحافظ في \"تلخيص الجبير\" ٢/ ٢٦٨: قال البيهقي: غريب تفرد به سويد، قلت: وهو ضعيف جدًا، وإن كان مسلم قد أخرج له في المتابعات، وأيضًا فكان أخذ عنه قبل أن يعمى ويفسد حديثه، وقد خلط في هذا الإسناد وأخطأ فيه عن ابن المبارك، وإنما رواه ابن المبارك، عن ابن المؤمل، عن أبي الزبير، كذا رويناه في \"فوائد أبي بكر بن المقري\" من طريق صحيحة، واغتر الدمياطي بظاهر هذا الإسناد، فحكم عليه بأنه على رسم الصحيح؛ لأن ابن أبي الموال انفرد به البخاري، وسويدًا انفرد به مسلم، وغفل عن أن مسلمًا إنما أخرج لسويد ما توبع عليه اهـ بتصرف. وقال في \"الفتح\" ٣/ ٤٩٣: المحفوظ عن ابن المبارك عن ابن المؤمل.\nوالحديث في الجملة صححه جمع من الأئمة، فحسنه ابن القيم في \"زاد المعاد\" ٤/ ٣٩٣، والمنذري في \"الترغيب والترهيب\" ٢/ ٢١٠، وصححه أيضا المصنف كما ذكر في \"البدر المنير\" ٦/ ٢٩٩، وكذا في \"خلاصة البدر\" ٢/ ٢٦ - ٢٧، وقال الحافظ في \"الفتح\" ٣/ ٤٩٣: رجاله ثقات إلا عبد الله بن المؤمل، وقال السخاوي في \"كشف الخفاء\" ٢/ ١٧٦ (٢١٦٨) سنده جيد، وصححه الألباني في \"الإرواء\" (١١٢٣) وفيه فوائد غير ما ذكرنا فراجعه.\nقال ابن القيم في \"زاد المعاد\" ٤/ ٣٩٣: قد جربت أنا وغيري من الاستشفاء بماء زمزم أمورًا عجيبة، واستشفيت به من عدة أمراض، فبرأت بإذن الله اهـ.\nوفي الباب عن عبد الله بن عمرو، رواه البيهقي في \"شعب الإيمان\" ٣/ ٤٨١ (٤١٢٧) من طريق عبد الله بن المؤمل، عن ابن جريج، عن عطاء، عن عبد الله به عمرو مرفوعًا: \"ماء زمزم لما شرب له\" وفي الباب أيضًا عن جماعة من الصحابة سوف يذكرها المصنف تباعًا.\n(^١) ورد في هامش الأصل: الدينوري اسمه أحمد بن مروان المالكي اتهمه الدارقطني ومشاه غيره، ذكره الذهبي في \"ميزانه\" برقم (٦٢٠).","vol":"11","page":456},{"text":"\"الأذكياء\" (^١)، وقد شربه العلماء لمقاصد، كالشافعي، والخطيب البغدادي وغيرهما، لمقاصد نالوها والحمد لله (^٢).\nوفي \"صحيح مسلم\": \"إنها طعام طعم\" (^٣)، زاد الطيالسي: \"وشفاء سقم\" (^٤)، وفي الدارقطني من حديث ابن عباس مرفوعًا: \"وهي هزمة جبريل، وسقيا إسماعيل\" (^٥).\n_________\n(^١) \"الأذكياء\" ص ٩٨.\n(^٢) قلت: روى الحافظ ابن عساكر في \"تاريخ دمشق\" ٥/ ٣٤ في ترجمة الخطيب البغدادى، أنه لما حج شرب من ماء زمزم ثلاث شربات، وسأل الله ثلاث حاجات، أن يحدث بـ \"تاريخ بغداد\" بها، وأن يملي الحديث بجامع المنصور، وأن يدفن عند بشر الحافي، فقضيت له الثلاث، وكذا ذكره ابن الجوزي في \"المنتظم\" ٨/ ٢٦٩، والسبكي في \"طبقات الشافعية\" ٣٥، والذهبي في \"السير\" ١٨/ ٢٧٩، وفي \"تذكرة الحفاظ\" ٣/ ١١٣٩.\nوأورد الذهبي في ترجمة ابن خزيمة في \"تذكرة الحفاظ\" ٢/ ٧٢١ (٧٣٤) قال: قال أبو بكر محمد بن جعفر، سمعت ابن خزيمة، وسئل: من أين أوتيت هذا العلم؟ فقال: قال رسول الله - ﷺ -: \"ماء زمزم لما شرب له\"، وإني لما شربت ماء زمزم سألت الله علمًا نافعًا.\nوأورد الذهبي كذلك في ترجمة الحاكم في \"سير أعلام النبلاء\" ١٧/ ١٧١، \"تذكرة الحفاظ\" ٣/ ١٠٤٤ قال: قال الحافظ أبو حازم العبدوي: سمعت الحاكم يقول: شربت ماء زمزم وسألت الله أن يرزقني حسن التصنيف.\nوقال السيوطي في \"ذيل طبقات الحفاظ\" ص: ٣٨١: حكي عن الحافظ ابن حجر العسقلاني أنه شرب ماء زمزم ليصل إلى مرتبة الذهبي في الحفظ، فبلغها وزاد عليها.\n(^٣) \"صحيح مسلم\" (٢٤٧٣) كتاب: \"فضائل الصحابة، باب: من فضائل أبي ذر - ﵁ -.\n(^٤) \"مسند الطيالسي\" ١/ ٣٦٤ (٤٥٩).\n(^٥) \"سنن الدارقطني\" ٢/ ٢٨٩، ورواه الحاكم في \"المستدرك\" ١/ ٤٧٣ من طريق محمد بن هشام المروزي عن محمد بن حبيب الجارودي، عن سفيان بن عيينة، عن ابن أبي نجيح، عن مجاهد، عن ابن عباس مرفوعًا. =","vol":"11","page":457},{"text":"ولابن ماجه بإسناد جيد أن ابن عباس قَالَ لرجل: إذا شربت من زمزم فاستقبل الكعبة، واذكر اسم الله، وتنفس ثلاثًا، وتضلع منها، فإذا فرغت فاحمد الله -﷿-، فإن رسول الله - ﷺ - قَالَ: \"آية ما بيننا وبين المنافقين أنهم لا يتضلعون من زمزم\" (^١).\n_________\n= وقال الحاكم: حديث صحيح الإسناد إن سلم من الجارودي ولم يخرجاه.\nورواه عبد الرزاق في \"المصنف\" ٥/ ١١٨ (٩١٢٤)، والأزرقي في \"أخبار مكة\" ٢/ ٥٠، والفاكهي في \"أخبار مكة\" ٢/ ١٠ (١٠٥٦) من طريق سفيان بن عيينة، عن ابن أبي نجيح، عن مجاهد، قوله.\nقال الذهبي في \"الميزان\" ٤/ ١٠٥ في ترجمة عمر بن الحسن الأشناني (٦٠٧١) وقد أورد الحديث من طريق الدارقطني: محمد بن حبيب صدوق، فآفة الحديث هو عمر -قلت: يعني شيخ الدارقطني عمر بن الحسن بن علي- فلقد أثم الدارقطني بسكوته عنه، فإنه بهذا الإسناد باطل، ما رواه ابن عيينة قط اهـ.\nوقال الحافظ في \"لسان الميزان\" ٤/ ٢٩١ رادًّا على الذهبي: إن الذهبي هو الذي أثم بتأثيمه الدارقطني، فإن الأشناني لم ينفرد بهذا، بل تابعه عليه في \"مستدركه\" الحاكم، ولقد عجبت من قول المؤلف: ما رواه ابن عيينة قط، مع أنه رواه ابن أبي عمرو سعيد بن منصور، وغيرهم، إلا أنهم وقفوه على مجاهد، فغايته أن يكون محمد بن حبيب وهم في رفعه اهـ بتصرف. وقال في \"التلخيص\" ٢/ ٢٦٨: الجارودي صدوق إلا أن روايته شاذة، فقد رواه حفاظ أصحاب ابن عيينة عن مجاهد، قوله، وقال في \"الفتح\" ٣/ ٤٩٣: رجاله موثقون، إلا أنه اختلف في إرساله ووصله، وإرساله أصح. وقال السخاوي في \"المقاصد الحسنة\" (٩٢٨): الجارودي صدوق؛ إلا أنه تفرد عن ابن عيينة بوصله، ومثله إذا انفرد لا يحتج به، فكيف إذا خالف، فقد رواه الحفاظ عن ابن عيينة بدون ابن عباس، فهو مرسل، وإن لم يصرح فيه أكثرهم بالرفع لكن مثله لا يقال بالرأى. اهـ\nوقال الألباني في \"الإرواء\" (١١٢٦): باطل موضوع، والصواب وقفه على مجاهد اهـ. والحديث أعله الشيخ ﵀ بثلاث علل فراجعه.\n(^١) \"سنن ابن ماجه\" (٣٠٦١) كتاب: المناسك، باب: الشرب من زمزم، ورواه عبد الرزاق في \"المصنف\" ٥/ ١١٢ - ١١٣ (٩١١١)، والفاكهي في \"أخبار مكة\" =","vol":"11","page":458},{"text":"وللدارقطني: كان عبد الله إذا شرب منها قَالَ: اللَّهُمَّ إني أسألك علمًا نافعًا، ورزقًا واسعًا، وشفاء من كل داء (^١).\nولأحمد -بإسناد جيد- من حديث جابر في ذكر حجته - ﷺ -: ثم عاد إلى الحجر، ثم ذهب إلى زمزم فشرب منها، وصبّ عَلَى رأسه، ثم رجع فاستلم الركن، الحديث (^٢).\nوفي \"شرف المصطفي\" -المصنف الكبير- عن أم أيمن قالتْ: ما رأيتُ النبي - ﷺ - شكى جوعًا قط، ولا عطشًا، كان يغدو إذا أصبح، فيشرب من ماء زمزم شربة، فربما عرضنا عليه الطعام فيقول: \"لا أنا شبعان\" (^٣).\n_________\n= ٢/ ٢٨ (١٠٧٩)، ٢/ ٤١ - ٤٢ (١١٠٧)، والطبراني ١١/ ١٢٤ (١١٢٤٦)، والدارقطني ٢/ ٢٨٨، والحاكم ١/ ٤٧٢ - ٤٧٣ وقال: صحيح على شرط الشيخين ولم يخرجاه، إن كان عثمان بن الأسود سمع من ابن عباس، وقال الذهبي: لا والله ما لحقه، توفي عام خمسين ومائة، وأكبر مشيخته سعيد بن جبير، والبيهقي ٥/ ١٤٧ كتاب: الحج، باب: سقاية الحاج والشرب منها ومن ماء زمزم. من طريق عثمان بن الأسود، عن محمد بن عبد الرحمن بن أبي بكر قال: كنت عند ابن عباس فجاءه رجل .. الحديث. قال البوصيري في \"زوائده\" ص ٤٠٣ (١٠٠٨): هذا إسناد صحيح رجاله موثقون، وضعفه الألباني في \"الإرواء\" (١١٢٥)، وفيه تعقيب على توثيق البوصيري وتصحيح إسناده.\n(^١) \"سنن الدراقطني\" ٢/ ٢٨٨ من طريق حفص بن عمر العدني، عن الحكم، عن عكرمة، عن ابن عباس، قوله.\nقال الألباني في \"الإرواء\" ٤/ ٣٣٣: هذا إسناد ضعيف من أجل العدني، والحكم وهو ابن أبان العدني، صدوق له أوهام كما في \"التقريب\" اهـ.\n(^٢) \"مسند أحمد\" ٣/ ٣٩٤.\n(^٣) أورده ابن سعد في \"طبقاته\" ١/ ١٦٨.\nقلت: وقد جاء في فضلها أحاديث أخرى أكثرها ضعاف، منها ما رواه الديلمي كما في \"الفردوس\" ٤/ ١٥٢ (٦٤٧١) عن صفية مرفوعًا: \"ماء زمزم شفاء من كل =","vol":"11","page":459},{"text":"وعن عقيل بن أبي طالب قَالَ: كنا إذا أصبحنا وليس عندنا طعام، قَالَ لنا أبي: ائتوا زمزم، فنأتيها، فنشرب منها فنجتزئ.\nوروى ابن إسحاق، عن عليٍّ: قَالَ عبد المطلب: إني لنائم في الحجر إذ أتاني آت، فقال: احفر طيبة، قلت: وما طيبة؟ قَالَ: ثم ذهب عني، فلما كان الغد نمتُ فيه، فجاءني فقال لي: احفر بَرَّة، قَالَ: قلت: وما بَرَّة؟ قَالَ: ثم ذهب عني، فلمَّا كان الغد رجعتُ إلى مضجعي، فنمتُ فيه، فجاءني فقال لي: احفر المضنونة، قَالَ: قلتُ: وما المضنونة؟ قَالَ: ثم ذهب عني، فلمَّا كان الغد رجعتُ إلى مضجعي، فنمتُ فيه، فجاءني فقال: احفر زمزم، قَالَ: قلتُ: وما زمزم؟ قَالَ: لا تنزف أبدًا ولا تذم، تسقي الحجيج الأعظم، وهي بين الفرث والدم، عند نقرة الغراب الأعصم (^١) عند قرية النمل (^٢).\n_________\n= داء\" لكنه حديث ضعيف؛ قال المناوي في \"الفيض\": قال ابن حجر: سنده ضعيف جدًا. وقال السخاوي في \"المقاصد الحسنة\" ص ٤٢٢: إسناده واهٍ، وكذا قال العجلوني في \"الكشف\" ٢/ ١٧٦، وضعفه الألباني في \"الضعيفة\" (٤٤٠٧). ومنها ما عزاه السيوطي في \"الجامع الصغير\" (٧٧٦١) للمستغفري في \"الطب\" عن جابر مرفوعًا: \"ماء زمزم لما شرب له، من شربه لمرض شفاه الله، أو لجوع أشبعه الله، أو لحاجة قضاها الله\".\nوأشار السيوطي لحسنه، لكن ضعفه الألباني في \"ضعيف الجامع\" (٤٩٧٣).\nولمزيد من الاطلاع على هذِه الأحاديث ينظر: \"المقاصد الحسنة\" (٩٢٨)، و\"كشف الخفاء\" (٢١٦٨)، وكتاب \"إزالة الدهش والوله عن المتحير في صحة حديث ماء زمزم لما شرب له\" للعلامة القادري، بتخريج الشيخ ناصر الدين الألباني، وهو من أجود ما صُنف في هذا الباب.\n(^١) ورد في هامش (م): الأعصم هو الذي في جناحيه ريشة بيضاء.\n(^٢) \"سيرة ابن إسحاق\" ص ٣ - ٤، ورواه الفاكهي في \"أخبار مكة\" ٢/ ١٦ عن علي بن أبي طالب.\nورواه أبو نعيم في \"الحلية\" ١٠/ ١١٥ عن ابن عباس.","vol":"11","page":460},{"text":"وذكر الزمخشري في \"ربيعه\" (^١): أن جبريل أنبط بئر زمزم مرتين، لآدم (حين) (^٢) انقطعتْ زمن الطوفان، ومرة لإسماعيل.\nقَالَ السهيلي: كان الحارث بن مضاض الجرهمي لما أخرج من مكة عفي أثرها، فلم تزل دارسة إلى أيام عبد المطلب. وسُميت طيبة؛ لأنها للطيبين والطيبات.\nوفي إنباط جبريل إياها بعقبه دون يده إشارة أنها لعقبه وراثة.\nوسميت بَرةَّ؛ لأنها فاضت للأبرار عن الأشرار. والمضنونة، لأنها ضن بها عَلَى غير المؤمنين، فلا يتضلع منها منافق، قاله وهب بن منبه.\nوفي كتاب الزبير: قيل لعبد المطلب: احفر المضنونة، ضننت بها عن الناس لا عليك. وقوله: عند نقرة الغراب، الغراب عند أهل التعبير: فاسق وهو أسود، فدلت نقرته عند الكعبة عَلَى نقرة الأسود الحبشي بمعوله يهدمها حجرًا حجرًا في آخر الزمان، ونعت (ذَلِكَ) (^٣) بذي السويقتين (^٤)، كما نعت الغراب بصفة في ساقيه، وكونها عند الفرث\n_________\n(^١) هو كتاب: \"ربيع الأبرار ونصوص الأخبار\" لأبي القاسم محمود بن عمر الزمخشري، قال: هذا كتاب قصدت به إحجام خواطر الناظرين في \"الكشاف\" وترويح قلوبهم المتعبة بإحالة الفكر في استخراج ودائع علمه وخباياه، وقد اختصر هذا الكتاب في كتاب آخر سمي \"أنوار الربيع\". انظر: \"كشف الظنون\" ١/ ٨٣٢ - ٨٣٣.\n(^٢) في هامش الأصل: لعله أو البتُّ: حتى.\nقلت: وبها يستقيم المعنى. والله أعلم.\n(^٣) من (م).\n(^٤) سلف برقم (١٥٩٥) كتاب: الحج، باب: هدم الكعبة، من حديث ابن عباس مرفوعًا: \"كأني به أسود أفحج يقلعها حجرًا حجرًا\".\nوسلف أيضًا برقم (١٥٩١) باب: قول الله تعالى: جعل الله الكعبة البيت، وروى مسلم (٢٩٠٩) كتاب: الفتن وأشراط الساعة، من حديث أبي هريرة مرفوعًا: \"يخرب الكعبة ذو السويقتين من الحبشة\".","vol":"11","page":461},{"text":"والدم؛ لأن ماءها طعام طعم وشفاء سقم، ولما شرب له كما سلف، فهي كاللبن الخارج من بين فرب ودم خالصًا سائغًا لشاربه، وكونها عند قرية النمل؛ لأنها هي عين مكة التي يردها الحاج من كل جانب، فيحملون إليها البر والشعير وغير ذَلِكَ، وهي لا تحرث ولا تزرع، وكذلك قرية النمل تجلب الحبوب إلى قريتها من كل جانب (^١).\nوسميت زمزم لما ذكر الكلبي في \"بلاده\" عن الشرقي؛ لأن بابل بن ساسان حيث سار إلى اليمن دفن سيوف قلعته وحلي الزمازمة في موضع بئر زمزم، فلما احتفرها عبد المطلب أصاب السيوف والحلي، فيه سميت زمزم.\nوفي \"الاشتقاق\" للنحاس، عن أبي زيد: (الزمزة) (^٢) من الناس: خمسون ونحوهم.\nوقال ابن عباس: سميت زمزم؛ لأنها زمت بالتراب؛ لئلا يأخذ الماء يمينًا وشمالًا، ولو تركت لساحت عَلَى وجه الأرض حَتَّى تملأ كل شيء.\nوعن ابن هشام: الزمزمة عند العرب: الكثرة والاجتماع. وذكر المسعودي أن الفرس كانت تحج إليها في الزمن الأول، والزمزم صوت يخرجه الفرس من خياشيمها.\nوقال الحربي: سميتْ بزمزمة (^٣) الماء حولها، وهو حركته.\n_________\n(^١) \"الروض الأنف\" ١/ ١٦٦ - ١٦٩ بتصرف.\n(^٢) كذا الأصل، والصحيح (الزِّمْزِمة).\nانظر: \"تهذيب اللغة\" ٢/ ١٥٥٩، مادة (زمزم)، \"المخصص\" ١/ ٣١٤.\n(^٣) ورد في هامش النسخة (م) ما نصه:\nقال ابن هبيرة في آخر مصنف فتاوى له: خاتمةٌ: أخبرني بعض مشايخنا -رحمه =","vol":"11","page":462},{"text":"وفي كتاب أبي عبيد قَالَ بعضهم: إنها مشتقة من قولهم: ماء زمزوم وزمزام، أي: كثير، وهو ما في \"الموعب\": زمزم وزمازم (^١)، وهو الكثير.\nقَالَ البكري في \"معجمه\": وهو بفتح الأول وسكون الثاني وفتح الزاي الثانية، ويُقال: بضم الأول، وبفتح الثاني مخففًا ومشددًا وكسر الزاي الثانية (^٢)، فهذِه ثلاثة أوجه. وقال الأزهري في \"تهذيبه\"، عن ابن الأعرابي: زَمْزَم، وَزَمَّم، وَزُمَّزم. قلتُ: ولها أسماء أخر: رَكْضَة جبريل، وهزمة الملك، والشَّبَّاعة (^٣). وحكى الزمخشري ضم الشين (^٤)، وهمزة جبريل بتقديم الميم وتأخيرها بعد الزاي، وتكتم،\nذكره صاعد في \"الفصوص\" وغير ذَلِكَ.\nومقصود البخاري: أن شرب ماء زمزم من سنن الحج، لفضله\n_________\n= الله تعالى- قال: وزنت ماء زمزم بماء عين مكة، فوجدت زمزم أثقل، من ثم اعتبرتها بميزان الطب فوجدتها تفضل مياه الأرض كلها طبًّا وشرعًا، لا جرم أن فيها معنى زائدًا على المياه، وهو أنها طعام طعم وشفاء سقم، وفيها للأبدان ما في الأمراق من التغذية والتقوية وإطفاء نار الحُمِّيَّات، وقد روي: \"الحمى من فيح جهنم فأبردوها بماء زمزم\" قال: ومن خواصها أن البيت المشرف لما اتصف بصفة من صفات الله تعالى، وهي: الأولية، قال تعالى ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ﴾ شاركته زمزم في هذِه الصفة فكانت أول رزق استجيب في دعوة إبراهيم - ﵇ - ﴿وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ﴾ فهي أول ثمرة، كذا قال. اهـ.\nشفيت يا زمزم داء السقيم … فالله أضفى ما تعالجي النديم\nأصبح للأشواق إليك بعد … الشيب مثل الفطيمِ\nيا زمزم الطبيبة المخبر … يا من غلت بمور أعطى المشتري\nرضيع أخلاقك أشتهي … فكأنه إلا لدى الكوثر.\n(^١) في (ج): زمزام.\n(^٢) \"معجم ما استعجم\" ٢/ ٧٠٠ - ٧٠١.\n(^٣) \"تهذيب اللغة\" ٢/ ١٥٥٩.\n(^٤) \"الفائق\" ٢/ ٢٢٠.","vol":"11","page":463},{"text":"وبركته، وقد نص أصحابنا عَلَى شربه.\nقَالَ وهب بن منبه: نجدها في كتاب الله، شراب الأبرار، وطعام طعم، وشفاء سقم، لا تنزح ولا تزم، من شرب منها حَتَّى يتضلع أحدثت له شفاء وأخرجت منه داء.\nوروى ابن جريج، عن نافع، عن ابن عمر أنه كان لا يشرب منها في الحج (^١)، ولعله لئلا يظن أن شربه من الفرض اللازم، وقد فعله أولًا مع أنه كان شديد الاتباع للآثار بل لم يكن أحد أتبع لها منه.\nقَالَ معمر، عن الزهري: إن عبد المطلب لما أنبط ماء زمزم بنى عليه حوضًا فطفق هو وابنه الحارث ينزعان فيملآن ذَلِكَ الحوض، فيشرب منه الحاج، فيكسره الناس من حسدة قريش بالليل، ويصلحه عبد المطلب حين يصبح، فلما أكثروا إفساده دعا عبد المطلب ربه، فأُرِي في المنام فقيل له: قل: اللَّهُمَّ إني لا أحلها لمغتسل، ولكن هي للشارب حل وبل، ثم كفيتهم، فقام فنادى بالذي أري، فلم يكن أحد يفسد عليه حوضه ليلًا إلا رُمي بداء في جسده، ثم تركوا له حوضه وسقايته. قَالَ سفيان: بل حل محل.\nوفيه: الشرب قائمًا كما سلف، وحلف عكرمة عَلَى نفيه، وقد ثبت شربه قائمًا (^٢).\nوقوله: \"فُرِجَ سَقْفِي وَأَنَا بِمَكَّةَ\". وفي رواية أخرى: \"في المسجد الحرام\" ومحل الخوض فيه الإسراء، وقد سلف.\n_________\n(^١) رواه الفاكهي في \"أخبار مكة\" ٢/ ٦١ (١١٥٠).\n(^٢) سيأتي برقم (٥٦١٥ - ٥٦١٧) كتاب: الأشربة، باب: الشرب قائمًا من حديث علي وابن عباس ما يثبت أنه - ﷺ - شرب قائمًا.","vol":"11","page":464},{"text":"فرع:\nيُكره أن يستعمل ماء زمزم في نجاسة. وقال الماوردي: يحرم الاستنجاء به. وفي غسل الميت به قولان عند المالكية (^١)، قَالَ ابن شعبان منهم: لا يستعمل في مرحاض، ولا يخلط بنجس، ولا يُزال به نجس، ويتوضأ به، ويتطهر من ليس باعضائه نجس، ولا يغسل به ميت -بناء عَلَى أصله في نجاسة الميت- ولا يقرب ماء زمزم بنجاسة، ولا يستنجى به.\nوذُكر أن بعض الناس استعمله في ذَلِكَ فحدث به الباسور، والناس وأهل مكة وغيرهم عَلَى إبقاء ذَلِكَ إلى اليوم.\n_________\n(^١) انظر: \"المنتقى\" ٢/ ٤، \"حاشية الدسوقي\" ١/ ٤٠٧.","vol":"11","page":465},{"text":"<span data-type='title' id=toc-1270>٧٧ - باب طَوَافِ القَارِنِ</span>\n١٦٣٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ، فَأَهْلَلْنَا بِعُمْرَةٍ، ثُمَّ قَالَ: \"مَنْ كَانَ مَعَهُ هَدْيٌ فَلْيُهِلَّ بِالحَجِّ وَالعُمْرَةِ، ثُمَّ لَا يَحِلُّ حَتَّى يَحِلَّ مِنْهُمَا\". فَقَدِمْتُ مَكَّةَ وَأَنَا حَائِضٌ، فَلَمَّا قَضَيْنَا حَجَّنَا أَرْسَلَنِي مَعَ عَبْدِ الرَّحْمَنِ إِلَى التَّنْعِيمِ، فَاعْتَمَرْتُ، فَقَالَ - ﷺ -: \"هَذِهِ مَكَانَ عُمْرَتِكِ\". فَطَافَ الَّذِينَ أَهَلُّوا بِالعُمْرَةِ، ثُمَّ حَلُّوا، ثُمَّ طَافُوا طَوَافًا آخَرَ بَعْدَ أَنْ رَجَعُوا مِنْ مِنًى، وَأَمَّا الَّذِينَ جَمَعُوا بَيْنَ الحَجِّ وَالعُمْرَةِ طَافُوا طَوَافًا وَاحِدًا. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٤٩٣]\n\n١٦٣٩ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ ﵄ دَخَلَ ابْنُهُ عَبْدُ اللهِ بْنُ عَبْدِ اللهِ وَظَهْرُهُ فِي الدَّارِ، فَقَالَ: إِنِّي لَا آمَنُ أَنْ يَكُونَ العَامَ بَيْنَ النَّاسِ قِتَالٌ، فَيَصُدُّوكَ عَنِ البَيْتِ، فَلَوْ أَقَمْتَ. فَقَالَ: قَدْ خَرَجَ رَسُولُ اللهِ - ﷺ - فَحَالَ كُفَّارُ قُرَيْشٍ بَيْنَهُ وَبَيْنَ البَيْتِ، فَإِنْ حِيلَ بَيْنِي وَبَيْنَهُ أَفْعَلُ كَمَا فَعَلَ رَسُولُ اللهِ - ﷺ - ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] ثُمَّ قَالَ: أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ مَعَ عُمْرَتِي حَجًّا. قَالَ: ثُمَّ قَدِمَ فَطَافَ لَهُمَا طَوَافًا وَاحِدًا. [١٦٤٠، ١٦٩٣، ١٧٠٨، ١٧٢٩، ١٨٠٦، ١٨٠٧، ١٨٠٨، ١٨١٠، ١٨١٢، ١٨١٣، ٤١٨٣، ٤١٨٤، ٤١٨٥ - مسلم: ١٢٣٠ - فتح: ٣/ ٤٩٤]\n\n١٦٤٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ ﵄ أَرَادَ الحَجَّ عَامَ نَزَلَ الحَجَّاجُ بِابْنِ الزُّبَيْرِ، فَقِيلَ لَهُ: إِنَّ النَّاسَ كَائِنٌ بَيْنَهُمْ قِتَالٌ، وَإِنَّا نَخَافُ أَنْ يَصُدُّوكَ. فَقَالَ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] إِذًا أَصْنَعَ كَمَا صَنَعَ رَسُولُ اللهِ - ﷺ -، إِنِّي أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ عُمْرَةً. ثُمَّ خَرَجَ حَتَّى إِذَا كَانَ بِظَاهِرِ البَيْدَاءِ قَالَ: مَا شَأْنُ الحَجِّ وَالعُمْرَةِ إِلاَّ وَاحِدٌ، أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ حَجًّا مَعَ عُمْرَتِي. وَأَهْدَى هَدْيًا اشْتَرَاهُ بِقُدَيْدٍ وَلَمْ يَزِدْ عَلَى ذَلِكَ، فَلَمْ يَنْحَرْ، وَلَمْ يَحِلَّ مِنْ شَيْءٍ حَرُمَ مِنْهُ، وَلَمْ يَحْلِقْ وَلَمْ يُقَصِّرْ حَتَّى كَانَ يَوْمُ النَّحْرِ، فَنَحَرَ وَحَلَقَ، وَرَأَى","vol":"11","page":466},{"text":"أَنْ قَدْ قَضَى طَوَافَ الَحجِّ وَالعُمْرَةِ بِطَوَافِهِ الأَوَّلِ. وَقَالَ ابن عُمَرَ ﵄: كَذَلِكَ فَعَلَ رَسُولُ اللهِ - ﷺ -. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٣/ ٤٩٤]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث عائشة:\nخَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ .. الحديث بطوله. كما سلف في باب: كيف تهل الحائض والنفساء (^١).\nثانيها: حديث نافع:\nأَنَّ ابن عُمَرَ دَخَلَ ابنهُ عَبْدُ اللهِ بْنُ عَبْدِ اللهِ ..، فذكر إيجابه الحج والعمرة والإحصار، وقد سلف أيضًا، إلا الإحصار.\nثالثها:\nحديثه أيضًا عن ابن عمر أنه أَرَادَ الحَجَّ عَامَ نَزَلَ الحَجَّاجُ بِابْنِ الزُّبَيْرِ .. الحديث بطوله.\nوأخرجه والذي قبله مسلم أيضًا (^٢)، وأسلفنا هناك اختلاف العلماء في حكم طواف القارن، وأن الثلاثة قالوا: يكفيه طواف واحد، وسعي واحد، وبه قَالَ ابن عمر، وجابر بن عبد الله اعتمادًا عَلَى أحاديث الباب خلافًا، لأصحاب الرأي.\nقَالَ ابن بطال: وروي ذَلِكَ عن الشافعي أيضًا وهذا غريب عنه (^٣)، واحتجوا بأن العمرة إذا أفردها لزمته أفعالها.\n_________\n(^١) سلف برقم (١٥٥٦).\n(^٢) مسلم (١٢٣٠) كتاب: الحج، باب: بيان جواز التحلل بالإحصار.\n(^٣) انظر: \"البيان\" ٤/ ٣٧١، \"أسنى المطالب\" ١/ ٤٦٢، \"نهاية المحتاج\" ٣/ ٣٢٣.","vol":"11","page":467},{"text":"فلم يكن ضمها إلى الحج موجبًا لسقوط جميع أفعالها، دليله التمتع، وهو منتقض بالحلق؛ لما كان عليه حلاقتان كان عليه طوافان.\nولما كان القارن يكفيه حلق واحد، كفاه طواف واحد، فإن قيل: القياس منتقض؛ لأن المستحق في الحلق عن كل إحرام مقدار الربع، فمتى حلق جميع رأسه فقد أتى بما يقع عليه لكل واحد منهما، ولأنه يجري الموسى عَلَى رأسه بعد الحلق، فيقوم مقام الحلق الآخر عند العجز.\nوجوابه: ما يقولون: إذا اقتصر القارن عَلَى حلق ربع رأسه، ولم يتجاوزه، ولم يجر الموسى عَلَى رأسه، هل يجزئه أو يحتاج إلى زيادة ربع آخر؟\nفإن قلتم به فليس مذهبكم، وإن كفاه واحد فقد ثبت ما قلناه، وأيضًا فإن القارن إذا قتل صيدًا واحدًا فعليه جزاء، والحجة لهم لازمة؛ بحديث عائشة وابن عمر؛ لأنهم يأخذون بحديث عائشة في رفض العمرة مع احتماله في ذَلِكَ للتأويل، ويتركونه في طواف القارن، وهو لا يحتمل التأويل.\nوقول ابن عمر: (إذن أصنع كلما صنع رسول الله - ﷺ -) يعني: حين صُدَّ عام الحديبية فحلق، ونحر، وحل، فلم يُصد ابن عمر، فقرن الحج إلى العمرة، وكان عمله لهما واحدًا، وطوافًا واحدًا.\nوقد احتج أبو ثور لذلك فقال: لما لم يجز أن يجمع بين عملين إلا الحج والعمرة فأجزنا ومن خالفنا لهما سفرًا واحدًا وإحرامًا واحدًا وكذلك التلبية كان كذلك يجزئ عنهما طواف واحد، وسعي","vol":"11","page":468},{"text":"واحد (^١)، وابن عمر - ﵁ - لما أحرم علم بالعدو ولم يعلم هل يصده أم لا.\nومنصوص مذهب مالك: أن من أحرم بعد علمه بالعدو أنه لا يحل بحال لأنه ابتدأه بعد علمه به، ولا يحل دون البيت، قاله ابن الماجشون (^٢) ويبينه أنه - ﷺ - لم يتيقن الصد؛ لأنه لم يأتهم محاربًا، وإنما قصد العمرة، ولم تكن قريش تمنع من قصدها.\nوذكر عروة، عن عائشة: أنها أهلتْ بعمرة، وقد سلف، وأنها لم تتمادى عليها؛ لأنها حاضت، وقد تريد بهذا: أهل غيري، وتريد أنه - ﷺ - لم يهل بها، إذ لو أهل بها لبدأت بذكره.\nوقوله: (وَأَمَّا الذِينَ جَمَعُوا بَيْنَ الحَجِّ وَالعُمْرَةِ طَافُوا طَوَافًا وَاحِدًا).\nروي أنهم طافوا طوافين، وسعوا سعيين، والأول أثبت، وعليه عوام العلماء، وقد سلف.\nوقوله: (وَظَهْرُهُ فِي الدَّارِ) يعني: بعيره.\nوقوله: (فقال: إِنِّي لَا آمَنُ أَنْ يَكُونَ العَامَ بَيْنَ النَّاسِ).\nقَالَ ابن التين: بعد أن ذكره بلفظ: لا إيمن، أصله: لا أمن بفتح الألف، فكسروها؛ لأن الماضي عَلَى فعل بالكسر، والعرب تكسر أول مستقبل فعل، إلا أن يكون ياء، نحو: أنت تعلم، وأنا إعهد، وإخاف ربي، وإخال، ولا يكسرون أول مستقبل فعَل بالفتح، إلا أن يكون فيه حرف حلق، فيقولون: أنا إذهب، وإلحق، وهي لغة تميم، وقيل أنه أمال، وفي بعض الكتب: إني لا أيمن، بفتح الهمزة، ولا أعلم له وجهًا.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٣١٨ - ٣٢٠.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٤٣٣.","vol":"11","page":469},{"text":"وقوله في الحديث الثالث: (أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ عُمْرَةَ) إلى أن قَالَ: (حَتَّى كَانَ يَوْمُ النَّحْرِ، فَنَحَرَ وَحَلَقَ، وَرَأى أَنْ قَدْ قَضَى طَوَافَ الحَجِّ وَالعُمْرَةِ بِطَوَافِهِ الأَوَّلِ. وَقَالَ ابن عُمَرَ: كَذَلِكَ فَعَلَ رَسُولُ الله - ﷺ -).\nلعله يريد بطوافه الأول أنه لما قدم طاف وسعى مرة واحدة، وذلك الطواف ليس من أركان الحج، وإنما هو طواف القدوم، وإنما الواجب لهما طواف الإفاضة الذي يفعله يوم النحر أو بعده، ومخرج هذا الإشكال ما ذكره الداودي، قَالَ: يعني قضى طواف الحج والعمرة بطوافه الأول يعني: الذي معه سعي.\nوقوله: (كَذَلِكَ صنع رَسُولُ اللهِ - ﷺ -) يُحتمل أنه يريد أنه قرن، ويحتمل أن يريد صنعنا كما صنعنا مع رسول الله - ﷺ -.\nوقوله: (ولم يزد عَلَى ذَلِكَ) يعني: ولم يزد عَلَى السعي، ولكن طاف طواف الإفاضة.\nوأما الصد المذكور في حديث ابن عمر، فلنتكلم عليه هنا؛ ليُحالَ فيما بعدُ عليه، فنقول: اختلف العلماء في المحصر في الآية الكريمة، بالعدوِّ أو بالمرض؟ فمن قَالَ بالأول احتج بذكر المرض فيه، فلو كان المحصر هو المحصر بمرض، لما كان لذكر المرض بعد ذَلِكَ فائدة، واحتجوا بقوله تعالى: ﴿فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ﴾ [البقرة: ١٩٦] ومن قَالَ بالثاني قَالَ: لا يُقال: أحصر في العدو، وإنما يقال: حصره العدو، وأحصره المرض، وإنما ذكر المرض بعد ذَلِكَ؛ لأنه صنفان: صنف محصر، وغير محصر، وقال: ﴿فَإِذَا أَمِنْتُمْ﴾ أي: من المرض، وعكس ذَلِكَ، فأحصر بالعدو، وحصر بالمرض؛ لأن العدو إنما عرض للإحصار، والمرض فاعله.\nوعند الحنفية: أن كل مانع يمنع المحرم من الوصول إلى الحرم","vol":"11","page":470},{"text":"لإتمام حج أو عمرة من خوف أو مرض أو سلطان فهو محصر، أي: ممنوع (^١).\nوالإحصار لغة: المنع، وإليه ذهب ابن حزم (^٢)، حيث قَالَ: اختلف الصحابة فمن بعدهم في الإحصار، فرُوِّينا عن ابن عمر أنه قَالَ: لا إحصار إلا من عدو (^٣)، وفي مسلم عن البراء: لما أحصر رسول الله - ﷺ - عن البيت .. الحديث (^٤).\nوقال إبراهيم النخعي: الإحصار من الخوف والمرض والكسر، وقال عطاء: من كل شيء يحبسه، وسيأتي في البخاري في بابه (^٥).\nوقال ابن مسعود: هو المرض والكسر وشبهه. وعن ابن عباس: لا حصر إلا من حبس عدو (^٦)، وقال طاوس: لا حصر إلا أن (يذهب) (^٧) الحصر.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٧١، \"بدائع الصنائع\" ٢/ ١٧٥، \"حاشية ابن عابدين\" ٢/ ٥٩٠.\n(^٢) \"المحلى\" ٧/ ٢٠٣ - ٢٠٤.\n(^٣) رواه ابن أبي شيبة ٣/ ٢٠٦ (١٣٥٥٣) كتاب: الحج، في الإحصار في الحج ما يكون.\n(^٤) مسلم (١٧٨٣) كتاب: الجهاد، باب: صلح الحديبية.\n(^٥) سيأتي معلقًا في أول كتاب المحصر، ووصله ابن أبي شيبة ٣/ ٢٠٦ (١٣٥٥٢) كتاب: الحج، في الإحصار في الحج ما يكون. عن عطاء قال: لا إحصار إلا من مرض أو عدو أو أمر حابس.\n(^٦) رواه الطبراني ٢/ ٢٢١ (٣٢٤٠ - ٣٢٤٢) وابن أبي حاتم ١/ ٣٣٦ (١٧٦٨)، والبيهقي ٥/ ٢١٩، وفي \"معرفة السنن والآثار\" ٧/ ٤٩١ (١٠٧٩٥)، وعزاه في \"الدر المنثور\" ١/ ٣٨٤ لسفيان بن عيينة، والشافعي في \"الأم\" وعبد الرزاق، وابن أبي شيبة، وعبد بن حميد، وابن جرير، وابن المنذر، وابن أبي حاتم.\n(^٧) عليها في الأصل: كذا.","vol":"11","page":471},{"text":"وعن علقمة: الحصر: الخوف والمرض (^١)، وعن عروة: الحصر ما حبسه من وجع، أو خوف، أو ابتغاء ضالة (^٢).\nوعن الزهري: الحصر ما حصره من وجع أو عدو حَتَّى يفوته الحج.\nقَالَ: وقد فرق قوم بين الإحصار والحصر، فروينا عن الكسائي: أنه قال: ما كان من المرض فإنه يقال فيه: أحصر فهو محصر، وما كان من حبس قيل: حُصِر. وعن أبي عبيدة: ما كان من مرض أو ذهاب نفقة قيل فيه أحصر فهو محصر، وما كان من حبس قيل: حصر، وبه قَالَ أبو عبيد.\nقَالَ ابن حزم: هذا لا معنى له، وقول ربنا هو الحجة؛ قال تعالى: ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ [البقرة: ١٩٦]، وإنما نزلت في الحديبية، إذ منعه الكفار من إتمام عمرته، فسماه تعالى: إحصارًا، وكذلك قَالَ البراء وابن عمر والنخعي، وهو في اللغة قول أبي عبيدة، وأبي عبيد، والكسائي، وقال تعالى: ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ﴾ [البقرة: ٢٧٣] فهذا هو منع العدو بلا شك؛ لأن المهاجرين إنما منعهم في الأرض الكفار، وبيَّن ذَلِكَ -جل وعز- بقوله: ﴿فِي سَبِيلِ اللَّهِ﴾ فصحَّ أن الإحصار والحصر بمعنى واحد، وأنهما اسمان يقعان عَلَى كل مانع من عدو أو مرض أو غير ذَلِكَ (^٣).\nوقال الفراء: لو نويت بقهر السلطان أنها علة مانعة، ولم يذهب إلى فعل الفاعل جاز أحصر، ولو قلت في أحصر من المرض وشبهه أنه حصره، جاز حصر.\n_________\n(^١) رواه الطحاوي ٢/ ٢٥١.\n(^٢) رواه ابن أبي شيبة ٣/ ٢٠٦ (١٣٥٥٤)، وابن جرير ٢/ ٢٢٠ (٣٢٣٧).\n(^٣) انتهى من \"المحلى\" ٧/ ٢٠٣ - ٢٠٤.","vol":"11","page":472},{"text":"وقوله: ﴿وَسَيِّدًا وَحَصُورًا﴾ [آل عمران: ٣٩] ويُقال: إنه المحصر عن النساء لأنها علة، وليس بممنوع محبوس، وعلى هذا فابنِ. قَالَ الرماني (^١) في \"اشتقاقه\": الأصل فيه الحبس، ومعنى ﴿فَإِنْ أُحْصِرْتُمْ﴾: منعتم من علة أو عائق. وذكر الزجاج في \"معانيه\": أن الرواية عن أهل اللغة أنه يُقال للذي يمنعه خوف أو مرض من التصرف: أحصر فهو محصر، وللرجل الذي حبس: حصر فهو محصور.\nورد كلام الفراء وقال: الحق فيه ما عليه أهل اللغة؛ لأن الممنوع من التصرف حبس نفسه، فكأن المرض أحبسه أي: جعله يحبس نفسه، وتقول: حصرتُ فلانًا، إنما هو حبسته لا أنه حبس نفسه، فلا يجوز فيه أحصر، والتي هذا ذهب ثعلب وشراحه، وفي \"نوادر اليزيدي\": حصرني الشيء، وأحصرني: حبسني، لغة بني أسد.\nوقال أبو عبيدة، عن يونس: حصرته وأحصرته لغتان، قَالَ: ولم نجد أحصرته.\nوكان أبو عمرو بن العلاء يقول: إذا حبسته عن الذهاب في كل وجهٍ فقد حصرته، وإن حبسته عن المتقدم خاصةً فقد أحصرته.\n_________\n(^١) هو العلامة أبو الحسن، علي بن عيسى الرماني النحوي المعتزلي، أخذ عن الزجاج وابن دريد، صنف في التفسير واللغة والنحو والكلام، وشرح \"كتاب سيبويه\" شرحًا كبيرًا، وله كتاب \"الاشتقاق\"، وكتاب \"التصريف\"، وكان مع اعتزاله يتشيع ويقول: علي أفضل الصحابة.\nكان أبو حيان التوحيدي يبالغ في تعظيم الرماني حتى قال: إنه لم ير مثله قط علمًا بالنحو وغزارة في الكلام توفي -غفر الله له- في جمادى الأولى من سنة أربع وثمانين وثلاثمائة، عن ثمان وثمانين سنة.\nانظر ترجمته في: \"تاريخ بغداد\" ١٢/ ١٦، \"وفيات الأعيان\" ٣/ ٢٩٩، \"تاريخ الإسلام\" ٢٧/ ٨٢، \"سير أعلام النبلاء\" ١٦/ ٥٣٣ (٣٩٠).","vol":"11","page":473},{"text":"وقال النحاس: جميع أهل اللغة عَلَى أن الإحصار إنما هو بالمرض ومن العدوِّ، لا يُقال: إلا حصر (^١).\nوالمحصر لا يتحلل إلا بالذبح عند الحنفية والحنابلة (^٢)، وعندنا به وبنية التحلل، وكذا الحلق إن جعلناه نسكًا.\nوقال مالك: لا هدي عليه إلا أن يكون معه هدي ساقه (^٣).\nوذهب أبو حنيفة في جماعة إلى أن الإحصار يكون في العمرة أيضًا (^٤).\nوقال ابن القاسم: ليس للعمرة حد بل يتحلل، وإن لم يخش، الفوات (^٥). ولا يجوز ذبح الإحصار إلا في الحرم في الحج والعمرة، قاله أبو حنيفة (^٦).\nقَالَ الرازي في \"أحكامه\": وهو قول ابن مسعود وابن عباس -إن قدر عليه- وعطاء وطاوس ومجاهد والحسن والنخعي والثوري.\nوقال الشافعي ومالك وأحمد: يذبح في العمرة هديه حيث أحصر (^٧).\n_________\n(^١) \"معاني القرآن\" للنحاس ١/ ١١٧.\n(^٢) انظر \"البناية\" ٤/ ٣٨٦، \"البحر الرائق\" ٣/ ٩٥، \"حاشية ابن عابدين\" ٢/ ٥٩١، \"البيان\" ٤/ ٣٩٣، \"روضة الطالبين\" ٣/ ١٧٤، \"المستوعب\" ٤/ ٣٠١، \"كشاف القناع\" ٢/ ٥٢٥ - ٥٢٦.\n(^٣) \"التاج والإكليل\" ٤/ ٢٩٢، وانظر: \"المنتقى\" ٢/ ٢٧٣، \"الاستذكار\" ١٢/ ٧٩.\n(^٤) \"الأصل\" ٢/ ٤٦٢.\n(^٥) \"شرح منح الجليل\" ١/ ٥٥٨.\n(^٦) \"البناية\" ٤/ ٣٨٧، \"الفتاوى التاتارخانية\" ٢/ ٥٣٥.\n(^٧) \"الاستذكار\" ٢/ ٨٣، \"الذخيرة\" ٣/ ١٨٧، \"البيان\" ٤/ ٣٩٤، \"المجموع\" ٨/ ٣١٩، \"المستوعب\" ٤/ ٣٠٨، \"المغني\" ٥/ ١٩٨.","vol":"11","page":474},{"text":"وعن أحمد في الحج روايتان: الأولى: تختص بيوم النحر (^١)، وعندنا إذا أمكنه ذبحه في الحرم لا يجوز ذبحه في غيره في أحد الوجهين (^٢).\nوأجمعوا أنه لو أحصر في الحرم لا يجوز ذبحه في الحل، وبالعكس يجوز بلا خلاف، واستدلوا بأنه - ﷺ - وأصحابه عام الحديبية لما أحصروا في ذي القعدة سنة ست نحروا هداياهم بها، وهي من الحل.\nوالحنفية استدلوا بقوله تعالى: ﴿حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦] فلو كان محله حيث أحصر لم يكن لقوله: ﴿مَحَلَّهُ﴾ ومعنى؛ لأنه يكون قد بلغ محله في كل موضع أحصر فيه، ويدل عليه قوله تعالى: ﴿ثُمَّ مَحِلُّهَا إِلَى البَيْتِ العَتِيقِ﴾ [الحج: ٣٣] وهو عام في كل هدي، وهو بيان المحل المجمل.\nوقال في جزاء الصيد: ﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾ [المائدة: ٩٥] وقوله: (أن يبلغ الهدي محله) (^٣) أي: وصدوا الهدي أن يبلغ محله.\nوفي النسائي بإسناد جيد أنه - ﷺ - قَالَ له ناجية بن جندب الأسلمي حين صد الهدي: يا رسول الله، ابعث به معي أنا أنحره، قَالَ: \"وكيف؟ \" قَالَ: آخذ به في أودية لا يقدر عليه، فدفعه رسول الله - ﷺ -، فانطلق به حَتَّى نحره في الحرم (^٤).\n_________\n(^١) \"المسائل الفقهية\" ١/ ٢٩٦.\n(^٢) \"البيان\" ٤/ ٣٩٤، \"روضة الطالبين\" ٣/ ١٧٥.\n(^٣) كذا في الأصل و(م)، والتلاوة: ﴿حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾.\n(^٤) \"السنن الكبرى\" ٢/ ٤٥٣ (٤١٣٥) كتاب: الحج، باب: هدي المحصر، ورواه الطحاوي \"شرح معاني الآثار\" ٢/ ٢٤٢.","vol":"11","page":475},{"text":"وذكر الطحاوي، عن المسور بن مخرمة ومروان بن الحكم، أنهما ذكرا أن خباء رسول الله - ﷺ - كان في الحل، ومصلاه في الحرم، وقال مالك: الحديبية من الحرم، حكاه صاحب \"لمطالع\" عنه، وقال ابن القصار: بعضها الحل.\nوذكر علي بن الجعد، عن أبي يوسف: سألتُ أبا حنيفة عن الحصر في الحرم، قَالَ: لا يكون محصرًا، قلتُ: فرسول الله - ﷺ - أحصر بالحديبية وهي من الحرم. فقال: إن مكة كانت دار حرب والآن دار إسلام (^١).\nويجوز ذبحه قبل يوم النحر في العمرة بالاتفاق، وكذا في الحج عند أبي حنيفة، وخالفه صاحباه والثوري وأحمد في رواية الأثرم وحنبل، فقالوا: لا يجوز قبل يوم النحر، ولا يحتاج إلى الحلق، بل يتحلل بالذبح عند أبي حنيفة، وقال أبو يوسف: يحلق، فإن لم يحلق فلا شيء عليه. وروي عنه دم (^٢).\nوعن أحمد روايتان، وكذا عن مالك والشافعي، ولا بدل له عند الحنفية (^٣)، والأظهر عند الشافعي: نعم، وأنه طعام بقيمة الشاة (^٤)، ومالك في أحد قوليه، وفي الآخر: يصوم عشرة أيام كالمتمتع، وهو\nقول أحمد (^٥).\n_________\n(^١) \"المبسوط\" ٤/ ١١٤، \"شرح فتح القدير\" ٣/ ١٣٤ - ١٣٥.\n(^٢) \"مختصر الطحاوي\" ص ٧٢، \"البناية\" ٤/ ٣٨٧، \"المستوعب\" ٤/ ٣٠٣، \"المغني\" ٥/ ١٩٨.\n(^٣) \"شرح فتح القدير\" ٣/ ١٣٤.\n(^٤) \"البيان\" ٤/ ٣٩٦، \"روضة الطالبين\" ٣/ ١٨٦.\n(^٥) \"الذخيرة\" ٣/ ١٨٩، \"المغني\" ٥/ ٢٠٠، \"الفروع\" ٣/ ٥٣٣.","vol":"11","page":476},{"text":"وكان عطاء يقول: إذا عجز عن الهدي ينظر إلى قيمته فيطعم به لكل مسكين نصف صاع من برٍ أو يصوم (^١).\nقَالَ أبو يوسف: وهذا أحبُّ إليَّ (^٢). وقال الزهري وعروة: لا إحصار عَلَى أهل مكة (^٣). قَالَ أبو يوسف: إن غلب العدو فحال بينه وبين البيت فهو محصور (^٤).\nوفي \"شرح الهداية\": الأصح أنه إن مُنع من الوقوف والطواف فهو محصر، وإن لم يمنع من أحدهما فلا (^٥).\nوذهب بعضهم إلى أنه لا إحصار اليوم؛ لزوال الشرك عن جزيرة العرب، وهذا شذوذ فإن العدو لم يزل، فإن حبسه السلطان تحلل عند الجماعة، خلافًا لمالك (^٦).\nوالحاج عن غيره إذا أحصر يجب عَلَى الآمر دم للإحصار عند أبي حنيفة ومحمد، وعند أبي يوسف عَلَى الحاج (^٧).\nوقال عبد الله وعروة ابنا الزبير بن العوام: إن العدوَّ والمرض سواء، لا يحل المحصر منهما إلا بالطواف.\nقَالَ الرازي: لا نعلم لهما موافقًا من فقهاء الأمصار، ويتحقق الإحصار عند أبي حنيفة بعد الإحرام.\n_________\n(^١) \"المبسوط\" ٤/ ١١٣.\n(^٢) انظر: \"البناية\" ٤/ ٣٨٧.\n(^٣) \"البناية\" ٤/ ٣٨٨.\n(^٤) \"المسبوط\" ٤/ ١١٤، \"شرح فتح القدير\" ٣/ ١٣٥.\n(^٥) \"شرح العناية على الهداية\" ٣/ ١٣٥.\n(^٦) \"البناية\" ٤/ ٣٨٩.\n(^٧) \"البناية\" ٤/ ٣٩٠.","vol":"11","page":477},{"text":"وقال مالك: لا يكون محصرًا حَتَّى يفوته الحج، إلا أن يدركه فيما بقي فيتحلل في مكانه (^١).\nوفي \"شرح الموطأ\" لأبي عبد الله القرطبي: من أحصر بمرض أو كسر أو عرج فقد حل في موضعه ولا هدي، وعليه القضاء، وعزاه إلى أبي ثور تعلقًا بحديث الحجاج بن عمرو، وخالف بذلك الجماعة.\nوحديث الحجاج حسَّنه الترمذي، وصححه الحاكم عَلَى شرط البخاري بلفظ: \"من كسر أو عرج فقد حل، وعليه الحج من قابل\". وفي لفظ أبي داود: \"أو مرض\".\nقال عكرمة: فسألت ابن عباس وأبا هريرة عن ذَلِكَ فقالا: صدق (^٢).\nوقال بعضهم فيما حكاه المنذري: ثبت عن ابن عباس أنه قَالَ: لا حصر إلا حصر العدو (^٣)، فكيف بهذِه الرواية؟! وتأوله بعضهم إنما يحل بالكسر إذا كان قد اشترط ذَلِكَ في عقد الإحرام عَلَى معنى حديث ضباعة المشهور (^٤)، قالوا: ولو كان الكسر عذرًا لم يكن لاشتراطها معنى (^٥) (^٦).\n_________\n(^١) \"مواهب الجليل\" ٣/ ١٩٧.\n(^٢) سيأتي تخريج هذا الحديث بإستيفاء في باب: إذا أحصر المعتمر، من كتاب المحصر، حديث (١٨٠٦ - ١٨٠٩) فانظره.\n(^٣) تقدم تخريجه، وسيأتي أيضًا.\n(^٤) سيأتي برقم (٥٠٨٩) كتاب: النكاح، باب: الأكفاء في الدين، ورواه مسلم (١٢٠٧ - ١٢٠٨) كتاب: الحج، باب: جواز اشتراط المحرم التحلل بعذر المرض ونحوه.\n(^٥) في هامش الأصل تعليق نصه: آخر ٣ من ٧ من تجزئة الشيخ.\n(^٦) \"مختصر سنن أبي داود\" للمنذري ٢/ ٣٦٨.","vol":"11","page":478},{"text":"<span data-type='title' id=toc-1271>٧٨ - باب الطَّوَافِ عَلَى وُضُوءٍ</span>\n١٦٤١ - حَدَّثَنَا أَحْمَدُ بْنُ عِيسَى، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الحَارِثِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلٍ القُرَشِيِّ أَنَّهُ سَأَلَ عُرْوَةَ بْنَ الزُّبَيْرِ، فَقَالَ: قَدْ حَجَّ النَّبِيُّ - ﷺ -، فَأَخْبَرَتْنِي عَائِشَةُ ﵂ أَنَّهُ أَوَّلُ شَىْءٍ بَدَأَ بِهِ حِينَ قَدِمَ أَنَّهُ تَوَضَّأَ، ثُمَّ طَافَ بِالبَيْتِ، ثُمَّ لَمْ تَكُنْ عُمْرَةً، ثُمَّ حَجَّ أَبُو بَكْرٍ - ﵁ - فَكَانَ أَوَّلَ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ بِالبَيْتِ، ثُمَّ لَمْ تَكُنْ عُمْرَةً. ثُمَّ عُمَرُ - ﵁ - مِثْلُ ذَلِكَ، ثُمَّ حَجَّ عُثْمَانُ - ﵁ - فَرَأَيْتُهُ أَوَّلُ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ بِالبَيْتِ، ثُمَّ لَمْ تَكُنْ عُمْرَةٌ، ثُمَّ مُعَاوِيَةُ وَعَبْدُ اللهِ بْنُ عُمَرَ، ثُمَّ حَجَجْتُ مَعَ أَبِي -الزُّبَيْرِ بْنِ العَوَّامِ- فَكَانَ أَوَّلَ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ بِالبَيْتِ، ثُمَّ لَمْ تَكُنْ عُمْرَةٌ، ثُمَّ رَأَيْتُ المُهَاجِرِينَ وَالأَنْصَارَ يَفْعَلُونَ ذَلِكَ، ثُمَّ لَمْ تَكُنْ عُمْرَةٌ، ثُمَّ آخِرُ مَنْ رَأَيْتُ فَعَلَ ذَلِكَ ابْنُ عُمَرَ، ثُمَّ لَمْ يَنْقُضْهَا عُمْرَةً، وَهَذَا ابْنُ عُمَرَ عِنْدَهُمْ فَلَا يَسْأَلُونَهُ، وَلَا أَحَدٌ مِمَّنْ مَضَى مَا كَانُوا يَبْدَءُونَ بِشَيْءٍ حَتَّى يَضَعُوا أَقْدَامَهُمْ مِنَ الطَّوَافِ بِالبَيْتِ، ثُمَّ لَا يَحِلُّونَ، وَقَدْ رَأَيْتُ أُمِّي وَخَالَتِي، حِينَ تَقْدَمَانِ لَا تَبْتَدِئَانِ بِشَيْءٍ أَوَّلَ مِنَ البَيْتِ، تَطُوفَانِ بِهِ، ثُمَّ لَا تَحِلاَّنِ. [انظر: ١٦١٤ - مسلم: ١٢٣٥ - فتح: ٣/ ٤٩٦]\n\n١٦٤٢ - وَقَدْ أَخْبَرَتْنِي أُمِّي أَنَّهَا أَهَلَّتْ هِيَ وَأُخْتُهَا وَالزُّبَيْرُ وَفُلَانٌ وَفُلَانٌ بِعُمْرَةٍ، فَلَمَّا مَسَحُوا الرُّكْنَ حَلُّوا. [انظر: ١٦١٥ - مسلم: ١٢٣٥ - فتح: ٣/ ٤٩٧]\nذكر فيه حديث مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلِ القُرَشِيِّ أَنَّهُ سَأَلَ عُرْوَةَ بْنَ الزُّبَيْرِ، فَقَالَ: قَدْ حَجَّ النَّبِيُّ - ﷺ -، فَأَخْبَرَتْنِي عَائِشَةُ أَنَّهُ أَوَّلُ شَيءٍ بَدَأَ بِهِ حِينَ قَدِمَ أَنَّهُ تَوَضَّأ، ثُمَّ طَافَ بِالبَيْتِ. الحديث.\nوقد سلف في باب: من طاف بالبيت إذا قدم مكة (^١).\nوفيه: ما ترجم به أن سنة الطواف أن يكون عَلَى طهارة.\n_________\n(^١) برقم (١٦١٤ - ١٦١٥).","vol":"11","page":479},{"text":"واتفق جمهور العلماء عَلَى أنه لا يجزئ بغير طهارة كالصلاة (^١)، وخالف ذَلِكَ أبو حنيفة كما أسلفته هناك، فقال: إن طاف بغير طهارة فإن أمكنه إعادة الطواف أعاده، وإن رجع إلى بلده جبره بالدم (^٢)، وحجة الجماعة هذا الحديث، وفعله للوجوب إلا أن تقوم دلالة، وأيضًا فإن فعله خرج مخرج البيان لقوله تعالى: ﴿وَلْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩]؛ لأن الطواف مجمل يحتاج إلى بيان صفته؛ لأنه يقتضي طوفة واحدة، وقد تقدم تسميته صلاة، وقد يكون في الشرع صلاة لا ركوع فيها ولا سجود كصلاة الجنازة، لا يقال: فينبغي أن يكون لها تحريم وتسليم، لأنه ليس كل ما كان صلاة يحتاج إلى ذَلِكَ؛ لأن كثيرًا من الناس من يقول في سجود السهو أنه صلاة ولا يحتاج إلى ذَلِكَ، وكذلك سجود التلاوة إذا كان في صلاة.\nوحديث صفية لما حاضت فقال: \"أحابستنا هي؟ \" فقيل: قد أفاضت، فقال: \"فلا إذًا\" (^٣) حجة لنا؛ فلو كان الدم يقوم مقام طوافها بغير طهارة لكان - ﷺ - لا يحتاج أن يقيم هو وأصحابه إلى أن تطهير ثم تطوف.\nفإن قلت: إن الطواف -أعني: طواف الزيارة- لا يصح الحج إلا به، فلا يحتاج إلى طهارة كالوقوف بعرفة.\n_________\n(^١) انظر: \"الا ستذكار\" ١٢/ ١٧١.\n(^٢) \"المبسوط\" ٤/ ٣٨، \"بدائع الصنائع\" ٢/ ٣٨.\n(^٣) سيأتي برقم (١٧٥٧) كتاب: الحج، باب: إذا حاضت المرأة بعد ما أفاضت،\nورواه ومسلم (١٢١١) كتاب: الحج، باب: وجوب طواف الوداع وسقوطه عن الحائض.","vol":"11","page":480},{"text":"قلتُ: لما كان بعقب كل أسبوع من الطواف ركعتان، لا فصل بينه وبينها، وجب أن يكون الطائف متوضئًا؛ ليصلّ صلاته بطوافه، والوقوف بعرفة لا صلاة بإثره فافترقا، واختلفوا فيمن انتقض وضوؤه وهو في\nالطواف.\nفقال عطاء ومالك: يتوضأ ويستأنف الطواف (^١). قَالَ مالك: بخلاف السعي لا يقطع ذَلِكَ عليه ما أصابه من انتقاض وضوئه (^٢).\nوقال النخعي: يبني، وهو قول الشافعي وأحمد وإسحاق، إلا أن الشافعي قَالَ: إن تطاول استأنف (^٣)، وقال مالك: إن كان تطوَّع فأراد إتمامه توضأ واستأنف، وإن لم يرد إتمامه تركه (^٤).\nوفيه: حجة لمن اختار الإفراد، وأن ذَلِكَ كان عمل النبي - ﷺ -، وأصحابه بعده لم يعدل أحد منهم إلى تمتع ولا قران؛ لقولها: (ثم لَمْ تَكُنْ عُمْرَةٌ) وهو يبين لك أن ما وقع لعائشة أنه اعتمر أو فسخ وَهْم، أو يكون عَلَى تأويل الأمر.\nوقوله: (ثمَّ لَمْ يكُنْ عُمْرَةٌ). هذا آخر كلام عائشة، وما بعده لعروة، قاله أبو عبد الملك، وقال الداودي: ما ذكر من حج عثمان من كلام عروة، وما قبله لعائشة، قَالَ: وما احتج به عروة لا مزيد فوقه، وإنما كان الفسخ في تلك الحجة خاصة.\n_________\n(^١) \"المنتقى\" ٢/ ٢٨٩.\n(^٢) \"المنتقى\" ٢/ ٢٩٠.\n(^٣) \"الأم\" ٢/ ١٧٨، \"مغني المحتاج\" ١/ ٤٨٥، \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٣٢.\n(^٤) \"النوادر والزيادات\" ٢/ ٣٧٩.","vol":"11","page":481},{"text":"<span data-type='title' id=toc-1272>٧٩ - باب وُجُوبِ الصَّفَا وَالمَرْوَةِ وَجُعِلَ مِنْ شَعَائِرِ اللهِ</span>\n١٦٤٣ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ عُرْوَةُ: سَأَلْتُ عَائِشَةَ ﵂ فَقُلْتُ لَهَا: أَرَأَيْتِ قَوْلَ اللهِ تَعَالَى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ البَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾ [البقرة: ١٥٨] فَوَاللهِ مَا عَلَى أَحَدٍ جُنَاحٌ أَنْ لَا يَطُوفَ بِالصَّفَا وَالمَرْوَةِ. قَالَتْ: بِئْسَ مَا قُلْتَ يَا ابْنَ أُخْتِي، إِنَّ هَذِهِ لَوْ كَانَتْ كَمَا أَوَّلْتَهَا عَلَيْهِ، كَانَتْ لَا جُنَاحَ عَلَيْهِ أَنْ لَا يَتَطَوَّفَ بِهِمَا، وَلَكِنَّهَا أُنْزِلَتْ فِي الأَنْصَارِ، كَانُوا قَبْلَ أَنْ يُسْلِمُوا يُهِلُّونَ لِمَنَاةَ الطَّاغِيَةِ التِي كَانُوا يَعْبُدُونَهَا عِنْدَ المُشَلَّلِ، فَكَانَ مَنْ أَهَلَّ يَتَحَرَّجُ أَنْ يَطُوفَ بِالصَّفَا وَالمَرْوَةِ، فَلَمَّا أَسْلَمُوا سَأَلُوا رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ قَالُوا: يَا رَسُولَ اللهِ، إِنَّا كُنَّا نَتَحَرَّجُ أَنْ نَطُوفَ بَيْنَ الصَّفَا وَالمَرْوَةِ، فَأَنْزَلَ اللهُ تَعَالَى ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾ [البقرة: ١٥٨] الآيَةَ. قَالَتْ عَائِشَةُ ﵂: وَقَدْ سَنَّ رَسُولُ اللهِ - ﷺ - الطَّوَافَ بَيْنَهُمَا، فَلَيْسَ لأَحَدٍ أَنْ يَتْرُكَ الطَّوَافَ بَيْنَهُمَا. ثُمَّ أَخْبَرْتُ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ، فَقَالَ: إِنَّ هَذَا لَعِلْمٌ مَا كُنْتُ سَمِعْتُهُ، وَلَقَدْ سَمِعْتُ رِجَالًا مِنْ أَهْلِ العِلْمِ، يَذْكُرُونَ أَنَّ النَّاسَ -إِلاَّ مَنْ ذَكَرَتْ عَائِشَةُ مِمَّنْ كَانَ يُهِلُّ بِمَنَاةَ- كَانُوا يَطُوفُونَ كُلُّهُمْ بِالصَّفَا وَالمَرْوَةِ، فَلَمَّا ذَكَرَ اللهُ تَعَالَى الطَّوَافَ بِالبَيْتِ، وَلَمْ يَذْكُرِ الصَّفَا وَالمَرْوَةَ فِي القُرْآنِ، قَالُوا: يَا رَسُولَ اللهِ، كُنَّا نَطُوفُ بِالصَّفَا وَالمَرْوَةِ، وَإِنَّ اللهَ أَنْزَلَ الطَّوَافَ بِالبَيْتِ، فَلَمْ يَذْكُرِ الصَّفَا، فَهَلْ عَلَيْنَا مِنْ حَرَجٍ أَنْ نَطَّوَّفَ بِالصَّفَا وَالمَرْوَةِ؟ فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾ [البقرة: ١٥٨] الآيَةَ. قَالَ أَبُو بَكْرٍ: فَأَسْمَعُ هَذِهِ الآيَةَ نَزَلَتْ فِي الفَرِيقَيْنِ كِلَيْهِمَا: فِي الَّذِينَ كَانُوا يَتَحَرَّجُونَ أَنْ يَطُوفُوا بِالجَاهِلِيَّةِ بِالصَّفَا وَالمَرْوَةِ، وَالَّذِينَ يَطُوفُونَ ثُمَّ تَحَرَّجُوا أَنْ يَطُوفُوا بِهِمَا فِي الإِسْلَامِ مِنْ أَجْلِ أَنَّ اللهَ تَعَالَى أَمَرَ بِالطَّوَافِ بِالبَيْتِ، وَلَمْ يَذْكُرِ الصَّفَا حَتَّى ذَكَرَ ذَلِكَ بَعْدَ مَا ذَكَرَ الطَّوَافَ بِالبَيْتِ. [١٧٩٠، ٤٤٩٥، ٤٨٦١ - مسلم: ١٢٧٧ - فتح: ٣/ ٤٩٧]","vol":"11","page":482},{"text":"ذكر فيه عن (عروة) (^١) قال: سَألْتُ عَائِشَةَ ﵂ فَقُلْتُ لَهَا: أَرَأَيْتِ قَوْلَ اللهِ تَعَالَى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ البَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾ [البقرة: ١٥٨] .. الحديث بطوله، وقد أخرجه مسلم والأربعة أيضًا (^٢).\nوقوله: (حَتَّى أَخْبَرْتُ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ): قائل هذا هو الزهري، كما صرح به مسلم (^٣)، وزعم الحميدي أن أبا معاوية الضرير تفرد عن هشام بقوله: إن الأنصار كانوا يطوفون بين الصفا\nوالمروة. وسائر الروايات عن هشام أنه قَالَ: أنهم كانوا لا يطوفون بينهما (^٤).\nوما ذكرته عائشة ﵂ من بديع فقهها، ومعرفتها بأحكام الألفاظ؛ لأن الآية الكريمة إنما اقتضى ظاهرها رفع الحرج عمن طاف بين الصفا والمروة، وليس بنص في سقوط الوجوب، فأخبرته أن ذَلِكَ محتمل، ولو كان نصًّا في ذَلِكَ لكان يقول: فلا جناح عليه أن لا يطَّوَّف بهما؛ لأن هذا يتضمن سقوط الإثم عمن ترك الطواف، ثم أخبرته أن ذَلِكَ إنما كان بسبب الأنصار، وقد يكون الفعل واجبًا ويعتقد المعتقد أنه قد منع من إيقاعه عَلَى صفة، وهذا كمن عليه صلاة ظهر فيظن أن\n_________\n(^١) فوقها في الأصل: مسند.\n(^٢) مسلم (١٢٧٧) كتاب: الحج، باب: بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به، أبو داود (١٩٠١٠) كتاب: المناسك، باب: أمر الصفا والمروة، الترمذي (٢٩٦٥) كتاب: تفسير القرآن سورة البقرة، النسائي ٥/ ٢٣٧ - ٢٣٨، ابن ماجه (٢٩٨٦) كتاب: المناسك، باب: السعي بين الصفا والمروة.\n(^٣) مسلم (١٢٧٧) كتاب: الحج، باب: بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به.\n(^٤) \"الجمع بين الصحيحين\" للحميدي ٤/ ٥٧.","vol":"11","page":483},{"text":"لا يسوغ له إيقاعها بعد المغرب، فيسأل فيقال: لا حرج عليك إن صليت، فيكون الجواب صحيحًا، ولا يقتضي نفي وجوب الظهر عليه، وقد جاء أن الأنصار قالوا: إنما أمرنا بالطواف ولم نؤمر بين الصفا والمروة، فنزلت الآية، وعروة أَوَّلَ الآية بأن لا شيء عليه في تركه؛ لأن هذا اللفظ أكثر ما يستعمل في المباح دون الواجب، ولكن سببه أنه خوطب به من رأى الحرج فيه.\nوجاء أن من العرب من كان يقول: إن طوافنا بين هذين الحجرين من أمر الجاهلية، فقال أبو بكر بن عبد الرحمن: أراها نزلت في هؤلاء وهؤلاء.\nوفي \"أسباب النزول\" للواحدي: قَالَ ابن عباس: كان عَلَى الصفا صنم عَلَى صورة رجل، يقال له إساف، وعلى المروة صنم عَلَى صورة امرأة تدعى نائلة، يزعم أهل الكتاب أنهما زنيا في الكعبة، فمُسخا حجرين، فوضعا عَلَى الصفا؛ ليُعتبر بهما، فلما طالت المدة عُبدا، فكان أهل الجاهلية إذا طافوا بينهما مسحوا الوثنين، فلما جاء الإسلام، وكُسرت الأصنام، كره المسلمون الطواف بينهما؛ لأجل الصنمين، فنزلت هذِه الآية (^١).\nوقَالَ السدي: كان في الجاهلية تعزف الشياطينُ في الليل بين الصفا والمروة، وكانت بينهما آلهة، فلما ظهر الإسلام قَالَ المسلمون: يا رسول الله، لا نطوف بينهما فإنه شرك، كنا نصنعه في الجاهلية، فنزلت الآية (^٢).\n_________\n(^١) \"أسباب النزول\" ص ٤٩.\n(^٢) رواه ابن جرير الطبري في \"تفسيره\" ٢/ ٥٠ (٢٣٤٨).","vol":"11","page":484},{"text":"وقال الفراء: فيما نقله الأزهري: كانت العرب عامة لا يرون الصفا والمروة من الشعائر، فلا يطوفون بينهما، فأنزل الله تعالى: ﴿لَا تُحِلُّوا شَعَائِرَ اللهِ﴾ [المائدة: ٢] أي: لا تستحلوا ترك ذَلِكَ (^١).\nوفي \"معانيه\": كره المسلمون الطواف بينهما لصنمين كانا عليهما، فكرهوا أن يكون ذَلِكَ تعظيمًا لهما (^٢).\nوقال أبو عبيدة: شعائر الله واحدها شعيرة (^٣). وقيل: شعاره، حكاه في \"الموعب\" و\"المطالع\"، وهو ما أشعر الهدي إلى الله تعالى.\nوقال الزجاج: هي جميع متعبدات الله التي أشعرها الله، أي: جعلها أعلامًا لنا، وهي كل ما كان من موقف أو سعي وذبح، وإنما قيل: شعائر لكل علم مما تعبد به.\nوقال الحسن: شعائره: دينه. وقال السجستاني في \"مصاحفه\": وجدت في مصحف أُبي بن كعب: فلا جناح عليه أن لا يطوف بهما (^٤).\nوقال الزمخشري: هي قراءة ابن مسعود (^٥)، زاد غيره: وابن عباس.\nوقال الزجاج: يجوز أن يطوف، وأن يطوف ويتطوف، فالثاني عَلَى الإدغام، لقرب مخرج التاء من الطاء، ومَنْ ضم أوله، فهو من طوّف إذا أكثر التطواف.\nإذا تقرر ذَلِكَ: فاختلف العلماء في السعي بينهما، فروي عن ابن مسعود وأُبي بن كعب وابن عباس أنه غير واجب، ولا دم في تركه.\n_________\n(^١) \"تهذيب اللغة\" ٢/ ١٨٨٤.\n(^٢) \"معاني القرآن\" ١/ ٩٥.\n(^٣) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٢، ١٤٦.\n(^٤) \"المصاحف\" ص ٥٣.\n(^٥) \"الكشاف\" للزمخشري ١/ ١٩١.","vol":"11","page":485},{"text":"وحكي أيضًا عن أنس وابن الزبير وابن سيرين، وقال عطاء والحسن وقتادة والثوري: هو واجب، يجبر بدم (^١).\nوعن عطاء: سنة لا شيء فيه (^٢)، وبه قَالَ الكوفيون، وقالتْ عائشة: هو فرض لا يصح الحج إلا به (^٣).\nوبه قَالَ مالك والشافعي وأحمد وإسحاق وأبو ثور وداود، ويأمرون من بقي عليه منه شيء بالرجوع إليه من بلده، فإذا كان وطئ النساء قبل أن يرجع كان عليه إتمام حجه أو عمرته، وحج قابل والهدي (^٤)، كذا حكاه ابن بطال عنهم (^٥)، ونقل المروذي عن أحمد أنه مستحب، واختيار القاضي وجوبه وانجباره بالدم (^٦).\nقَالَ ابن قدامة: وهو أقرب إلى الحق (^٧). وعن طاوس: من ترك منه أربعة أشواط لزمه دم، وإن ترك دونها لزمه لكل شوط نصف صاع، وليس هو بركن.\nوذكر ابن القصار، عن القاضي إسماعيل: أنه ذكر عن مالك فيمن تركه حَتَّى تباعد فأصاب النساء أنه يجزئه ويهدي.\n_________\n(^١) رواه عن الحسن وعطاء: ابن أبي شيبة ٣/ ٢٦٩ (١٤٢٠٠ - ١٤٢٠١)، وانظر: \"المجموع\" ٨/ ١٠٤.\n(^٢) رواه ابن أبي شيبة ٣/ ٢٧٠ (١٤٢٠٤).\n(^٣) رواه ابن أبي شيبة ٣/ ٢٧٠ (١٤٢٠٥).\n(^٤) \"المبسوط\" ٤/ ٥٠، \"التفريع\" ١/ ٣٣٨، \"عيون المجالس\" ٢/ ٨١٦، \"الاستذكار\" ١٢/ ٢٠١، \"البيان\" ٤/ ٢٠٣، \"المجموع\" ٨/ ٧٦، \"المستوعب\" ٤/ ٢٢١، \"المبدع\" ٣/ ٢٢٤.\n(^٥) \"شرح ابن بطال\" ٤/ ٣٢٣.\n(^٦) \"الروايتين والوجهين\" ١/ ٢٨٤.\n(^٧) \"المغني\" ٥/ ٢٣٨.","vol":"11","page":486},{"text":"احتج من لم يره واجبًا بقراءة من قرأ: (فلا جُنَاحَ عليه أن لا يَطَّوَّفَ بهما) (^١) فعلى هذا لا جناح عليه في تركه، كما قالته عائشة.\nواحتج بعضهم بقراءة الجماعة وقالوا: الآية تقتضي أن يكون السعي مباحًا لا واجبًا؛ كقوله تعالى: ﴿فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ﴾ [النساء: ١٠١] والقصر مباح لا واجب، وبقول عائشة في هذا الحديث: (وقد سن رسول الله - ﷺ - الطواف بينهما).\nوالجواب: أن عائشة قد رَدَّتْ عَلَى عروة تأويل المخالف في الآية وقالت: (بئس ما قلت يا ابن أختي، إن الآية لو كانت كما أولتها لكان: فلا جناح عليه أن لا يطوف بهما، وإنما نزلت في الأنصار الذين كانوا يتحرجون في الجاهلية أن يطوفوا بينهما، وفي الذين كانوا يطوفون في الجاهلية، ثم تحرجوا أن يطوفوا في الإسلام)، وهذا يبطل تأويلهم؛ لأن عائشة علمتْ سبب الآية، وضبطته، وتفسير الراوي مقدم عَلَى غيره، والمراد بقولها: أنه - ﷺ - سنَّه، أي: جعله طريقة، لا كما تحرجوا منه، وقد صح من مذهبها أنه فرض، كما قاله ابن بطال (^٢)، وإن حكى الخطابي عنها: أنه تطوع (^٣)، وأما القراءة الأولى فشاذة، وقد يجوز أن ترجع إلى معنى المشهورة؛ لأن العرب تصل بلا وتزيدها كقوله تعالى: ﴿لَا أُقْسِمُ بِيَوْمِ القِيَامَةِ (١) وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (٢)﴾ [القيامة: ١ - ٢]، وكقوله: ﴿\n_________\n(^١) هي قراءة علي وابن مسعود وأنس بن مالك وابن عباس، وهي شاذة كما سيشير المصنف. انظر: \"مختصر في شواذ القرآن\" ص ١٨.\n(^٢) \"شرح ابن بطال\" ٤/ ٣٢٤.\n(^٣) \"معالم السنن\" للخطابي ٢/ ١٦٩، والذي فيه أنه قال: كانت عائشة ترى أن السعي بين الصفا والمروة فرض.","vol":"11","page":487},{"text":"فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ (٧٥)﴾ [الواقعة: ٧٥]، و﴿فَلَا أُقْسِمُ بِرَبِّ المَشَارِقِ وَالمَغَارِبِ﴾ [المعارج: ٤٠] أقسم بيوم القيامة، وأقسم بكل ما ذكر و﴿ما منعك ألا تسجد﴾ [الأعراف: ١٢] أي: ما منعك أن تسجد، فيحتمل قول عائشة لعروة: (كلا لو كانت كما تقول كانت فلا جناح عليه أن لا يطوف بهما) عَلَى معنى الصلة التي رجع بها إلى معنى قوله: ﴿أَن يَطَّوَّفَ بِهمَا﴾، وقد جعلهما من شعائره: وهي العلامات، وقد قَالَ تعالى: ﴿وَمَنْ يُعَظِّمْ شَعَائِرَ اللهِ فَإِنَّهَا مِنْ تَقْوَى القُلُوبِ﴾.\nوقال الشارع لما طاف بهما: \"نبدأ بما بدأ الله به\" (^١) وقال: \"خذوا عني مناسككم\" (^٢) وطاف بينهما.\nودلَّ حديث حماد بن سلمة، عن هشام بن عروة، عن أبيه، عن عائشة أنها قالتْ: ما تمتْ حجة أحد ولا عمرته، لم يطف بين الصفا والمروة (^٣) - أن ذَلِكَ مما لا يكون مأخوذًا من جهة الرأي، وإنما يُؤخذ من جهة التوقيف، وقولها ذَلِكَ يدل عَلَى وجوب السعي بينهما في الحج والعمرة جميعًا.\nقَالَ ابن المنذر: إن ثبت حديث بنت أبي تجراة (^٤): \"اسعوا فإن الله\n_________\n(^١) رواه مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.\n(^٢) رواه مسلم (١٢٩٧) كتاب: الحج، باب: استحباب رمي جمرة العقبة، بنحوه.\n(^٣) رواه مسلم (١٢٧٧) كتاب: الحج، باب: بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به. من حديث أبي معاوية، عن هشام بن عروة، عن أبيه، عن عائشة به.\n(^٤) قال الدارقطني: هي حبيبة بنت أبي تجراة -بالتاء- ووهم أبو نعيم الفضل بن دكين، فقال: هي بنت أبي بجراة -بالباء- وثبت على ذلك، والصواب بالتاء. اهـ. \"المؤتلف والمختلف\" ١/ ٣١٥.","vol":"11","page":488},{"text":"كتب عليكم السعي\" (^١) فالسعي ركن، كما قَالَ الشافعي وإلا فهو\n_________\n(^١) هذا الحديث اختلف في إسناده، فرواه أحمد ٦/ ٤٢١، والشافعي في \"مسنده\" ٢/ ٢٦٣ - ٢٦٤ (٩٨١) (سنجر)، وابن سعد ٨/ ٢٤٧، وابن عدي في \"الكامل\" ٥/ ٢٢٦ في ترجمة عبد الله بن المؤمل (٩٧٤)، والدارقطني في سننه\" ٢/ ٢٥٦، وفي \"المؤتلف والمختلف\" ١/ ٣١٦ - ٣١٧، والحاكم ٤/ ٧٠ وسكت عليه، وقال الذهبي: لم يصح، وأبو نعيم في \"الحلية\" ٩/ ١٥٩، والبيهقي ٥/ ٩٨، وابن عبد البر في \"التمهيد\" ٢/ ١٠١، والبغوي في \"شرح السنة\" ٧/ ١٤٠ - ١٤١ (١٩٢١)، وفي \"معالم التنزيل\" ١/ ١٧٣ - ١٧٤، وابن الأثير في \"أسد الغابة\" ٧/ ٥٩ من طريق عبد الله بن المؤمل عن عمر بن عبد الرحمن بن محيصن، عن عطاء بن أبي رباح، عن صفية بنت شيبة قالت: أخبرتني حبيبة بنت أبي تجراة -إحدى نساء بني عبد الدار- قالت: دخلنا دار أبي حسين في نسوة من قريش، ورسول الله - ﷺ - يطوف بين الصفا والمروة، ورأيته يسعى، وإن مئزره ليدور من شدة السعي، حتى لأقول: إني لأرى ركبتيه، وسمعته يقول: \"اسعوا، فإن الله كتب عليكم السعي\".\nقلت: وقع في بعض المصادر عن بنت أبي تجراة، بدون ذكر حبيبة، وفي \"الكامل\": عن فلانة بنت أبي تجراة، وسقط في بعض المصادر أيضًا قوله: إحدى نساء بني عبد الدار.\nورواه أحمد ٦/ ٤٢١ - ٤٢٢، وأبو نعيم في \"معرفة الصحابة\" ٦/ ٣٢٩٦ (٧٥٧١)، وابن عبد البر في \"التمهيد\" ٢/ ٩٩ - ١٠٠، وابن الجوزي في \"التحقيق\" ٢/ ١٤٥ - ١٤٦ (١٣٠٦) من طريق عبد الله بن المؤمل، عن عطاء بن أبي رباح، عن صفية بنت شيبة، عن حبيبة بنت أبي تجراة قالت: الحديث. هكذا منقطعًا؛ فبين عطاء وعبد الله بن المؤمل عمر بن عبد الرحمن بن محيصن، كما في الرواية\nالسابقة.\nورواه ابن أبي شيبة كما في \"نصب الراية\" ٣/ ٥٦، وعنه ابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٨٣ - ٨٤ (٣٢٩٦)، والطبراني ٢٤/ ٢٢٦ - ٢٢٧ (٥٧٥)، وابن عبد البر في \"التمهيد\" ٢/ ١٠١ من طريق ابن أبي شيبة عن محمد بن بشر، عن عبد الله بن المؤمل، عن عبد الله بن أبي حسين عن عطاء عن حبيبة بنت أبي تجراة قالت: الحديث. =","vol":"11","page":489},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه الدارقطني ٢/ ٢٥٥ من طريق ابن المؤمل عن عبد الله بن محيصن، عن عطاء، عن صفية بنت شيبة عن حبيبة بنت أبي تجراة قالت: .. الحديث.\nورواه الطبراني ٢٤/ ٢٢٥ (٥٧٢) من طريق عبد الله بن المؤمل، عن عمر بن عبد الرحمن بن محيصن، عن صفية بنت شيبة قالت: حدثتنا حبيبة بنت أبي تجراة قالت: الحديث، هكذا بإسقاط عطاء.\nورواه ابن عبد البر في \"التمهيد\" ٢/ ١٠٠ من طريق أبي نعيم الفضل بن دكين، عن ابن المؤمل، عن عمر بن عبد الرحمن السهمي، عن عطاء، عن صفية، عن حبيبة بنت أبي تجراة- امرأة من أهل اليمن قالت: .. الحديث.\nقال ابن عبد البر: رواية ابن أبي شيبة -السابقة- أخطأ فيها إما هو وإما محمد بن بشر، أخطأ في موضعين من الإسناد، أحدهما: أنه جعل في موضع عمر بن عبد الرحمن، عبد الله بن أبي حسين، والآخر: أنه أسقط صفية من الإسناد، فأفسد إسناد هذا الحديث، ولا أدري ممن هذا، أمن أبي بكر؟ أم من محمد بن بشر؟ ومن أيهما كان فهو خطأ لا شك فيه. اهـ\nقال ابن القطان في \"بيان الوهم والإيهام\" ٥/ ١٥٨ - ١٥٩ متعقبًا ابن عبد البر: وعندي أن الخطأ فيه إنما هو من عبد الله بن المؤمل فإن محمد بن بشر راويه عنه ثقة، وابن أبي شيبة إمام، وعبد الله بن المؤمل، يحتمل سوء حفظه أن يحمل عليه، وقد ظهر اضطرابه في هذا الحديث. اهـ.\nثم قال ابن عبد البر: والصحيح في إسناد هذا الحديث ومتنه ما ذكره الشافعي وأبو نعيم، إلا أن قول أبي نعيم: امرأة من أهل اليمن ليس بشيء، والصواب ما قال الشافعي والله أعلم، فإن قال قائل: إن عبد الله بن المؤمل ليس ممن احتج بحديثه لضعفه، وقد انفرد بهذا الحديث، قيل له: هو سيئ الحفظ، فلذلك اضطربت الرواية عنه، وما علمنا له خربة تسقط عدالته، وقد روى عنه جماعة من جلة العلماء، وهذا يرفع من حاله، والاضطراب عنه لا يسقط حديثه؛ لأن الاختلاف على الأئمة كثير، ولم يقدح ذلك في روايتهم، وقد اتفق شاهدان عدلان عليه وهما الشافعي وأبو نعيم، وليس من لم يحفظ ولم يقم، حجة على من أقام وحفظ. اهـ.\nبتصرف.\nثم قال ابن القطان ٥/ ١٥٩: هذا الاضطراب بإسقاط عطاء تارة، وابن محيصن أخرى، وصفية بنت شيبة أخرى، وإبدال ابن محيصن بابن أبي حسين أخرى، =","vol":"11","page":490},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وجعل المرأة عبدرية تارة، ومن أهل اليمن أخرى، من أبي محمد، هو رد روايات ابن المؤمل. اهـ\nقلت: يقصد عبد الحق الأشبيلي.\nوقد روى كذلك أحمد ٦/ ٤٣٧، وابن خزيمة ٤/ ٢٣٣ (٢٧٦٥) من طريق معمر، عن واصل مولى أبي عيينة، عن موسى بن عبيدة، عن صفية بنت شبة أن امرأة أخبرتها أنها سمعت النبي - ﷺ - بين الصفا والمروة يقول: \"كتب عليكم السعي فاسعوا\".\nورواه ابن خزيمة ٤/ ٢٣٢ (٢٧٦٤)، والطبراني ٢٤/ ٢٢٧ (٥٧٦)، والحاكم ٤/ ٧٠ من طريق عبد الله بن نبيه، عن جدته صفية بنت شبة، عن حبيبة بنت أبي تجراة قالت: الحديث.\nوسكت عليه الحاكم، وقال الذهبي: لم يصح.\nوروى الدارقطني ٢/ ٢٥٥، وأبو نعيم في \"معرفة الصحابة\" ٦/ ٣٢٧٥ (٧٥٣٧)، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٤٦٨ من طريق الواقدي عن علي بن محمد العمري، عن منصور الحجبي، عن أمه، عن برة بنت أبي تجراة قالت: رأيت رسول الله - ﷺ - حين انتهي إلى المسعى قال: \"اسعوا فإن الله كتب عليك السعي .. \" الحديث.\nومما يشهد لهذا الحديث أيضًا ما رواه الدارقطني ٢/ ٢٥٥، والبيهقي ٢/ ٩٧، وابن الجوزي في \"التحقيق\" ٢/ ١٤٦ (١٣٠٧) من طريق ابن المبارك، عن معروف بن مشكان، عن منصور بن عبد الرحمن، عن أمه صفية قالت: أخبرني نسوة من بني عبد الدار اللاتي أدركن رسول الله - ﷺ - قلن: .. الحديث، وفيه: فقال: \"يا أيها الناس، اسعوا فإن السعي قد كتب عليكم\".\nقال ابن الجوزي: فإن قيل: قد قال أبو حاتم: لا يحتج بمنصور، قلنا: قد قال ابن معين: هو ثقة. وقال الذهبي في \"التنقيح\" ٦/ ٢٠: إسناده صحيح، وقال الألباني في \"الإرواء\" ٤/ ٢٧٠: وهذا إسناد جيد، رجاله كلهم ثقات معروفون غير ابن مشكان.\nوالحديث في الجملة أشار الحافظ في \"الفتح\" ٣/ ٤٩٨ إلى تصحيحه، وصححه الألباني في \"الإرواء\" (١٠٧٢).","vol":"11","page":491},{"text":"تطوع (^١).\nقَالَ ابن عبد البر: تفرد به عبد الله بن المؤمل، وكان سيئ الحفظ، ولا نعلم له خربة تسقط عدالته (^٢).\nوزعم بعض الشافعية: أن الآية الكريمة تم الكلام فيها عند قوله: ﴿فَلَا جُنَاحَ﴾، ثم ابتدأ فقال: ﴿عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا﴾.\nوالجواب: أن الأمر يقتضي رفع الجناح والحرج عمن تطوف بهما، والكلام فيمن سعى بينهما.\nفائدة:\nمناة: صنم كان نصبه عمرو بن لحي لجهة البحر. قَالَ ابن الكلبي: وقيل: هي صخرة لهذيل بقديد، سميت مناة لأن النسائك كانت تجبى بها أي: تراق.\nوقال الحازمي: هي عَلَى سبعة أميال من المدينة، وإليه نسبوا زيد مناة، والمُشلل: -بضم الميم وفتح الشين المعجمة ولامين الأولى مفتوحة- الجبل الذي يهبط منه إلى قديد من ناحية البحر.\n_________\n(^١) \"الأم\" ٢/ ١٧٨.\n(^٢) \"الاستذكار\" ١٢/ ٢٠٧. وعبد الله بن المؤمل، هو ابن وهب الله القرشيُّ، المخزوميُّ، العائذيُّ، المدَنيُّ، ويقال المكيُّ.\nقال أحمد: أحاديثه مناكير، وعن يحيى بن معين قال: ضعيف.\nوقال في موضع آخر: صالح الحديث، وقال مرة: ليس به بأس.\nوضعفه النسائي: وقال أبو داود: منكر الحديث. ومات بمكة عام قتل الحسين بفخ.\n\"التاريخ الكبير\" ٥/ ٢٠٩ (٦٦٤)، \"الجرح والتعديل\" ٥/ ١٧٥ (٨٢١)، \"تهذيب الكمال\" ١٦/ ١٨٧ (٣٥٩٩). وقال الحافظ في \"التقريب\" (٣٦٤٨): ضعيف الحديث.","vol":"11","page":492},{"text":"وقال البكري: هي ثنية مشرفة عَلَى قديد (^١). وقال ابن التين: هي عند الجحفة. وفي رواية أبي معاوية: أن الأنصار كانوا يهلون لصنمين عَلَى شط البحر يُقال لهما: إساف ونائلة (^٢)، وإساف بن بغي، ونائلة بنت ديك، قاله ابن إسحاق وغيره (^٣)، ووقع في كلام القرطبي: ابن بغا، ويُقال: عمرو، ونائلة بنت سهيل، ويُقال: ذئب، والمعروف ما قدمناه.\nقَالَ: ولم يكونا قط عَلَى شاطئ البحر، وإنما كانا -فيما يقال- من جرهم زنيا في الحرم داخل الكعبة فمُسخا حجرين فنصبا عند الكعبة.\nوقيل: عَلَى الصفا والمروة؛ ليعتبر بهما الناس، ثم حولهما قصي بن كلاب فجعل أحدهما ملاصق الكعبة والآخر بزمزم.\nوقيل: جعلهما بزمزم ونحر عندهما، وأمر بعبادتهما (^٤). وما ذكره من أن قصيًّا هو الذي نحر عندهما خلاف ما ذكره الأزرقي أن فاعل ذَلِكَ عمرو بن لحي الذي ابتدع عبادة الأوثان (^٥).\nوذكر الواقدي أن نائلة حين أمر الشارع بكسرها عام الفتح خرجت منها سوداء شمطاء تخمش وجهها، وتنادي بالويل والثبور، وهادمها أبو سفيان فيما ذكره ابن هشام، ويقال: علي بن أبي طالب.\nفائدة أخرى: قوله: (قَالَ أبُو بَكْرٍ -يعني: ابن عبد الرحمن- فأسْمَعُ هذِه الآيَةَ نَزَلَتْ فِي الفَرِيقَيْنِ كلاهما فِي الذِينَ كَانُوا يَتَحَرَّجُونَ أَنْ يَطُوفُوا\n_________\n(^١) \"معجم ما استعجم\" ٤/ ١٢٣٣.\n(^٢) رواه مسلم (١٢٧٧).\n(^٣) انظر: \"سيرة ابن هشام\" ١/ ٨٦.\n(^٤) \"المفهم\" ٣/ ٣٨٤.\n(^٥) \"أخبار مكة\" ص ١٢٠.","vol":"11","page":493},{"text":"في الجَاهِلِيَّةِ بِالصَّفَا وَالمَرْوَةِ، وَالَّذِينَ يَطُوفُونَ ثُمَّ تَحَرَّجُوا فِي الإِسْلَامِ)، يحتمل أن يكون: (فاسمع) أمرًا.\nقال ابن التين: وكذلك هو مضبوط في الأصل، ويحتمل أن يكون خبرًا عن نفسه. قلت: وهو ما ضبطه الدمياطي بخطه. وعلى الوجهين فإن الآية نزلت فيمن خاف الحرج إذا طاف بينهما.","vol":"11","page":494},{"text":"<span data-type='title' id=toc-1273>٨٠ - باب مَا جَاءَ فِي السَّعْىِ بَيْنَ الصَّفَا وَالمَرْوَةِ</span>\nوَقَالَ ابْنُ عُمَرَ: السَّعْيُ مِنْ دَارِ بَنِي عَبَّادٍ إِلَى زُقَاقِ بَنِي أَبِي حُسَيْنِ.\n\n١٦٤٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا طَافَ الطَّوَافَ الأَوَّلَ خَبَّ ثَلَاثًا وَمَشَى أَرْبَعًا، وَكَانَ يَسْعَى بَطْنَ المَسِيلِ إِذَا طَافَ بَيْنَ الصَّفَا وَالمَرْوَةِ. فَقُلْتُ لِنَافِعٍ: أَكَانَ عَبْدُ اللهِ يَمْشِي إِذَا بَلَغَ الرُّكْنَ اليَمَانِيَ؟ قَالَ: لَا. إِلاَّ، أَنْ يُزَاحَمَ عَلَى الرُّكْنِ، فَإِنَّهُ كَانَ لَا يَدَعُهُ حَتَّى يَسْتَلِمَهُ. [انظر: ١٦٠٣ - مسلم: ١٢٦١ - فتح: ٣/ ٥٠٢]\n\n١٦٤٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: سَأَلْنَا ابْنَ عُمَرَ - ﵁ - عَنْ رَجُلٍ طَافَ بِالبَيْتِ فِي عُمْرَةٍ، وَلَمْ يَطُفْ بَيْنَ الصَّفَا وَالمَرْوَةِ، أَيَأْتِي امْرَأَتَهُ؟ فَقَالَ: قَدِمَ النَّبِيُّ - ﷺ - فَطَافَ بِالبَيْتِ سَبْعًا، وَصَلَّى خَلْفَ المَقَامِ رَكْعَتَيْنِ، فَطَافَ بَيْنَ الصَّفَا وَالمَرْوَةِ سَبْعًا ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾. [الأحزاب: ٢١] [انظر: ٣٩٥ - مسلم: ١٢٣٤ - فتح: ٣/ ٥٠٢]\n\n١٦٤٦ - وَسَأَلْنَا جَابِرَ بْنَ عَبْدِ اللهِ ﵄، فَقَالَ: لَا يَقْرَبَنَّهَا حَتَّى يَطُوفَ بَيْنَ الصَّفَا وَالمَرْوَةِ. [انظر: ٣٩٦ - فتح: ٣/ ٥٠٢]\n\n١٦٤٧ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ، فَطَافَ بِالبَيْتِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ سَعَى بَيْنَ الصَّفَا وَالمَرْوَةِ، ثُمَّ تَلَا ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾. [الأحزاب: ٢١]. [انظر: ٣٩٥ - مسلم: ١٢٣٤ - فتح: ٣/ ٥٠٢]\n\n١٦٤٨ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَاصِمٌ قَالَ: قُلْتُ لأَنَسِ بْنِ مَالِكٍ - ﵁ -: أَكُنْتُمْ تَكْرَهُونَ السَّعْيَ بَيْنَ الصَّفَا وَالمَرْوَةِ؟ قَالَ: نَعَمْ؛ لأَنَّهَا كَانَتْ مِنْ شَعَائِرِ الجَاهِلِيَّةِ، حَتَّى أَنْزَلَ اللهُ: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ البَيْتَ","vol":"11","page":495},{"text":"أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾. [البقرة: ١٥٨] [٤٤٩٦ - مسلم: ١٢٧٨ - فتح: ٣/ ٥٠٢]\n\n١٦٤٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: إِنَّمَا سَعَى رَسُولُ اللهِ - ﷺ - بِالبَيْتِ وَبَيْنَ الصَّفَا وَالمَرْوَةِ لِيُرِيَ المُشْرِكِينَ قُوَّتَهُ.\nزَادَ الُحمَيدِيُّ: حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، سَمِعْتُ عَطَاءً، عَنِ ابن عَبَّاسٍ مِثلَهُ. [انظر: ١٦٠٢ - مسلم: ١٢٦٦ - فتح: ٣/ ٥٠٢]\nثم ساق خمسة أحاديث:\nأحدها: حديث ابن عمر: كَانَ النبي - ﷺ - إِذَا طَافَ الطَّوَافَ الأَوَّلَ خَبَّ ثَلَاثًا وَمَشَى أَرْبَعًا .. الحديث.\nوسلف في باب: من طاف إذا قدم مكة (^١)، وهنا أتم من ذاك، وشيخ البخاري فيه محمد بن عبيد بن ميمون. وقال الجياني في نسخة خلف: ابن حاتم بدل: ابن ميمون (^٢). وخب: هرول، وكذا السعي.\nثانيها: حديث ابن عمر أيضًا، وقد سلف في باب صلاة النبي - ﷺ - لسبوعه ركعتين (^٣).\nثالثها: حديثه أيضًا: قال: قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ … إلى آخره.\nوسلف في باب من صلى ركعتي الطواف خلف المقام (^٤).\nرابعها: حديث عاصم: قُلْتُ لأَنَسِ: أَكُنْتُمْ تَكْرَهُونَ السَّعْيَ بَيْنَ\n_________\n(^١) برقم (١٦١٦ - ١٦١٧).\n(^٢) \"تقييد المهمل\" ٢/ ٦١١.\n(^٣) سلف برقم (١٦٢٣).\n(^٤) برقم (١٦٢٧).","vol":"11","page":496},{"text":"الصَّفَا وَالمَرْوَةِ؟ فقَالَ: نَعَمْ؛ لأَنَّهَا كَانَتْ مِنْ شَعَائِرِ الجَاهِلِيَّةِ، حَتَّى أَنْزَلَ اللهُ: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾ الآية [البقرة: ١٥٨].\nوهو في مسلم (ت. س) أيضًا (^١)، ويأتي في التفسير (^٢).\nوشيخ البخاري فيه أحمد بن محمد، ثَنَا عبد الله، قَالَ الحاكم: هو أحمد بن محمد بن موسى مردويه، وقال الدارقطني: هو أحمد بن محمد بن ثابت شبويه (^٣).\nخامسها: حديث سفيان، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَطَاءٍ، أن ابن عَبَّاسٍ قَالَ: إِنَّما سَعَى رَسُولُ اللهِ - ﷺ - بِالبَيْتِ وَبَيْنَ الصَّفَا وَالمَرْوَةِ ليُرِيَ المُشْرِكِينَ قُوَّتَهُ.\nوهو في مسلم أيضًا (^٤)، ثم قَالَ (^٥): زاد الحميدي، ثَنَا سفيان، ثَنَا عمرو، سمعت عطاء، عن ابن عباس مثله.\nوظاهر هذا أنه لم يروه عن شيخه الحميدي، لكن أبو نعيم الحافظ لما رواه عن أبي علي محمد بن أحمد، ثَنَا بشر بن موسى، ثَنَا الحميدي، ثَنَا سفيان، فذكره. ثم قَالَ: رواه -يعني البخاري- عن الحميدي- وعلي بن عبد الله جميعًا، عن سفيان. إذا عرفت ذَلِكَ فمعنى هذا الباب كالذي قبله.\n_________\n(^١) مسلم (١٢٧٨) كتاب: الحج، باب: بيان أن السعي بين الصفا والمروة ركن، الترمذي (٢٩٦٦) والنسائي في \"الكبرى\" ٢/ ٤١٠ (٣٩٥٩).\n(^٢) سيأتي برقم (٤٤٩٦) كتاب: التفسير، باب: قوله: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾.\n(^٣) انظر: \"تهذيب الكمال\" ١/ ٤٣٦ (٩٤).\n(^٤) مسلم (١٢٦٦) كتاب: الحج، باب: استحباب الرمل في الطواف والعمرة.\n(^٥) ورد في الأصل: أعلاها. يعني البخاري.","vol":"11","page":497},{"text":"وفيه: بيان صفة السعي، وأنه شيء معمول به، غير مرخّص فيه، ألا ترى ابن عمر حين ذكره قَالَ: وقد كان لكم في رسول الله أسوة حسنة.\nوالأثر المصدَّر به الباب أخرجه ابن أبي شيبة، عن أبي خالد الأحمر، عن عثمان بن الأسود، عن مجاهد وعطاء قَالَ: رأيتهما يسعيان من خوخة بني عباد، إلى زقاق ابن أبي حسين، فقلتُ لمجاهد، فقال: هذا بطن المسيل الأول، ولكن الناس انتقصوا منه (^١).\nوفي نسخة: عزو ذَلِكَ إلى ابن عمر، وذكر ابن عباس في الباب سبب مشروعية السعي في الطواف بالبيت وبين الصفا والمروة؛ ليري المشركين قوته؛ لأنهم قالوا: إن حمى يثرب أنهكتهم، فكان - ﷺ - يرمل في طوافه بالبيت، مقابل المسجد ومقابل السوق، موضع جلوسهم، فإذا توارى عنهم مشى كما سلف، فالسنة التزام الخبب في الأشواط الثلاثة الأول في الطواف تبركًا بفعله وسنته، وإن كانت العلة قد ارتفعت بذلك من تعليم شعائر الله، وسيأتي في \"الصحيح\" في كتاب الأنبياء علة أخرى للسعي والهرولة بين الصفا والمروة، في قصة هاجر مع ولدها إسماعيل ترقب الماء حَتَّى كملت سبعًا (^٢).\nقَالَ - ﷺ -: \"فلذلك سعى الناس بينهما\" (^٣)، فبين فيه أن سبب ذَلِكَ فعل هاجر ﵍، وقد روى مسلم (^٤) من حديث أبي الطفيل\n_________\n(^١) \"المصنف\" ٣/ ٢٤٢ (١٣٩٣٦).\n(^٢) سيأتي برقم (٣٣٦٥) باب: ﴿يَزِفُّونَ﴾.\n(^٣) سيأتي برقم (٣٣٦٤) باب: ﴿يَزِفُّونَ﴾.\n(^٤) ورد في هامش الأصل ما نصه:- من خط الشيخ: عزاه ابن بطال لابن أبي شيبة [قلت (المحقق): وهو كما قال، انظر: \"شرح ابن بطال\" ٤/ ٣٢٧ - ٣٢٨].","vol":"11","page":498},{"text":"أنه - ﷺ - إنما ركب فيه لما كثر عليه الناس (^١)، وقد اختلف الناس في ذَلِكَ، فكرهتْ عائشة الركوب فيه، وكذا عروة، وهو قول أحمد وإسحاق (^٢).\nوقال أبو ثور: لا يجزئه وعليه أن يُعيد (^٣)، وقال الكوفيون: إن كان بمكة أعاد ولا دم عليه، وإن رجع إلى الكوفة فعليه دم (^٤)، ورخصت طائفة فيه، وروي عن أنس أنه طاف عَلَى حمار (^٥)، وعن عطاء ومجاهد مثله (^٦).\nوقال الشافعي: يجزئه، ولا إعادة عليه إن فعل (^٧)، وحجة من أجاز ذَلِكَ فعله - ﷺ -، وحجة من كرهه أنه ينبغي امتثال فعل هاجر في ذَلِكَ، وركوبه - ﷺ - لمعنى كما سلف.\nوأما قول أنس: إنهم كانوا يكرهون الطواف بهما لأنهما من شعائر الجاهلية حَتَّى نزلت الآية، فقد كان ما سواهما من الوقوف بعرفة والمزدلفة، والطواف من شعائر الحج في الجاهلية، فلما جاء\n_________\n(^١) مسلم (١٢٦٤) كتاب: الحج، باب: استحباب الرمل في الطواف والعمرة وفي الطواف الأول في الحج.\n(^٢) \"مسائل الإمام أحمد برواية الكوسج\" (١/ ٥٣٠).\n(^٣) \"التمهيد\" ٢/ ٩٥.\n(^٤) \"مختصر اختلاف العلماء\" ٢/ ١٤٣.\n(^٥) رواه الشافعي في \"المسند\" ٢/ ٢٦١ (٩٧٣ - سنجر) كتاب: الحج، باب: الطواف على الراحلة واستلام الركن بالمحجن، وابن أبي شيبة ٣/ ١٦٦ (١٣١٤٣) كتاب: الحج، في السعي بين الصفا والمروة، والفاكهي في \"أخبار مكة\" ٢/ ٢٣٨ (١٤٣١).\n(^٦) رواه ابن أبي شيبة ٣/ ١٦٦ (١٣١٤٧).\n(^٧) \"الأم\" ٢/ ١٤٨.","vol":"11","page":499},{"text":"الإسلام، وذكر الله ذَلِكَ في كتابه صار من شعائر الحج في الإسلام، فإن قلت: فما تقول في قوله آخر الآية: ﴿وَمَنْ تَطَوَّعَ خَيْرًا﴾ إلى آخره؟\nقلتُ: يلزمك التطوع به مفردًا ولا قائل به إجماعًا، وهذا راجع إلى أول الآية، لا إلى هذا، أي: من تطوع بحج أو غيره فإن الله شاكر عليم.\nثم اعلم أن واجبات السعي عندنا أربعة:\nأحدها: قطع جميع المسافة بين الصفا والمروة، فلو بقي منها بعض خطوة لم يصح سعيه، ولو كان راكبًا اشترط أن يسير دابته حَتَّى تضع حافرها عَلَى الجبل، وإن صعد عَلَى الصفا والمروة فهو أكمل، وكذا فعله سيدنا رسول الله - ﷺ - الصحابة بعده، وليس هذا الصعود شرطًا ولا واجبًا، بل هو سنة متأكدة، وبعض الدرج مستحدث، فالحذر من أن يخلفها وراءه، فلا يصح سعيه حينئذٍ، وينبغي أن يصعد عَلَى الدرج حَتَّى يستيقن، ولنا وجه شاذ: أنه يجب الصعود عَلَى الصفا والمروة قدرًا يسيرًا، ولا يصح سعيه إلا بذلك ليستيقن قطع جميع المسافة، كما يلزمه غسل جزء من الرأس في غسل الوجه ليستيقن.\nثانيها: الترتيب: فلو بدأ بالمروة لم يجزئه؛ لأنه - ﷺ - قَالَ: \"ابدءوا مما بدأ الله به\" (^١). قَالَ في \"المحيط\" من كتب الحنفية: لو بدأ بالمروة وختم بالصفا أعاد شوطًا (^٢). ولا يجزئه ذَلِكَ، والبداءة بالصفا شرط، ولا أصل لما ذكره الكرماني (^٣) من أن الترتيب في السعي ليس\n_________\n(^١) رواه مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -، والنسائي ٥/ ٢٣٩، كتاب: الحج، باب: ذكر الصفا والمروة، وأحمد ٣/ ٣٩٤، من حديث جابر.\n(^٢) \"المحيط البرهاني\" ٣/ ٤٤٩.\n(^٣) جاء في هامش النسخة (م): هذا الكرماني من أئمة الحنفية وليس هو: شمس الدين الكرماني شارح البخاري، فافهم ذلك.","vol":"11","page":500},{"text":"بشرط، حَتَّى لو (بدأ) (^١) بالمروة وأتى بالصفا جاز، وهو مكروه لترك السنة، فيستحب إعادة الشوط.\nالثالث: يحسب من الصفا إلى المروة مرة، ومن المروة إلى الصفا مرة، حَتَّى يتم سبعًا، هذا هو الصحيح، وفيه وجه سلف.\nالرابع: يشترط أن يكون السعي بعد طواف صحيح، سواء كان بعد طواف قدوم أو إفاضة، ولا يتصور وقوعه بعد طواف الوداع، فلو طاف وسعى أعاده، وعند غيرنا يعيده إن كان بمكة، وإن رجع إلى أهله بعث بدم.\nوشذ إمام الحرمين فقال: قَالَ بعض أئمتنا: لو قدَّم السعي عَلَى الطواف اعتد بالسعي، وهذا غلط. ونقل الماوردي وغيره الإجماع في اشتراط ذَلِكَ (^٢). وقال عطاء: يجوز السعي من غير تقدم طواف، وهو غريب.\nفرع:\nالموالاة بين مرات السعي سنة، فلو تخلل يسير أو طويل بينهنّ لم يضر، وكذا بينه وبين الطواف الأول، وفيه قول.\nفرع:\nيستحب السعي عَلَى طهارة من الحدث والنجس ساترًا عورته.\nفرع:\nالمرأة تمشي ولا تسعى؛ لأنه أستر لها، وقيل: إن سعت في الخلوة بالليل سعت كالرجل.\n_________\n(^١) في الأصل: أتى.\n(^٢) انظر: \"الاستذكار\" ١٢/ ٢٢٨، \"الإقناع\" للفاسي ٢/ ٨١٥.","vol":"11","page":501},{"text":"فرع:\nموضع المشي والعدو معروف، والعدو: يكون قبل وصوله إلى الميل الأخضر، وهو العمود المبني في ركن المسجد بقدر ستة أذرع إلى أن يتوسط بين العمودين المعروفين، وما عدا ذَلِكَ فهو محل المشي، فلو هرول في الكل لا شيء عليه، وكذا لو مشى عَلَى هينته، وعن سعيد بن جبير قَالَ: رأيتُ ابن عمر يمشي بين الصفا والمروة ثم قَالَ: إن مشيت فقد رأيت رسول الله - ﷺ - يمشي، وإن سعيت فقد رأيته يسعى، وأنا شيخ كبير. أخرجه أبو داود (^١).\n_________\n(^١) أخرجه أبو داود (١٩٠٤) كتاب: المناسك، باب: أمر الصفا والمروة، من طريق عطاء بن السائب عن كثير بن جمهان بلفظ: أن رجلًا قال لعبد الله بن عمر -بين الصفا والمروة-: يا أبا عبد الرحمن إني أراك تمشي والناس يسعون، قال: إن أمش، فقد رأيت رسول الله - ﷺ - يمشي، وإن أسع فقد رأيت رسول الله - ﷺ - يسعى، وأنا شيخ كبير. هكذا لفظ أبي داود.\nوكذا رواه الترمذي (٨٦٤) كتاب: الحج، باب: ما جاء في السعي بين الصفا والمروة، وقال الترمذي: حديث حسن صحيح، وروي عن سعيد بن جبير، عن ابن عمر نحوه. قلت: وهو الذي أشار إليه المصنف، وسيأتي تخريجه- والنسائي ٥/ ٢٤١ - ٢٤٢، وابن ماجه (٢٩٨٨) كتاب: المناسك، باب: السعي بين الصفا والمروة، وأحمد ٢/ ٦٠، ٦١، ١٢٠، والفاكهي في أخبار مكة\" ٢/ ٢١٧ - ٢١٨ (١٣٨٩)، والنسائي في \"الكبرى\" ٢/ ٤١٤ (٣٩٧١) كتاب: الحج، المشي بين الصفا والمروة، وابن خزيمة ٤/ ٢٣٦ - ٢٣٧ (٢٧٧٠ - ٢٧٧١)، والبيهقي ٥/ ٩٩ كتاب: الحج، باب: بدء السعي بين الصفا والمروة، والمزي في \"تهذيب الكمال\" ٢٤/ ١٠٧ - ١٠٨.\nقال المنذري في \"مختصر سنن أبي داود\" ٢/ ٣٨٧: في إسناده عطاء بن السائب، وقد أخرج له البخاري حديثًا مقرونًا، قال أيوب: هو ثقة، وتكلم فيه غير واحد. اهـ. وصححه الألباني في \"صحيح أبي داود\" (١٦٦٢).\nوأما الحديث الذي ذكره المصنف، فرواه النسائي ٥/ ٢٤٢، وأحمد ٢/ ١٥١ - =","vol":"11","page":502},{"text":"وفي رواية: كان يقول لأصحابه ارملوا، فلو استطعت الرمل لرملت، وعنه قَالَ: رأيتُ عمر يمشي، أخرجها سعيد بن منصور.\nفرع:\nيخرج من باب الصفا للسعي للاتباع، ولم يجد مالك له بابًا، ومعناه: أنه ليس من المناسك الخروج من باب الصفا، غير أنَّ من خرج إليه من غير بابه تكلف زيادة.\nفرع:\nقَالَ ابن التين: يكره للرجل أن يقعد على الصفا إلا لعذر.\nفرع:\nضعف ابن القاسم في روايته عن مالك رفع يديه عَلَى الصفا والمروة (^١).\nوقال ابن حبيب: يرفع، وإذا قلنا: يرفع. فقال ابن حبيب: يرفعها حذو منكبيه وبطونها إلى الأرض، ثم يكبر ويهلل ويدعو (^٢)، وقال غيره من المتأخرين: الدعاء والتضرع إنما يكون وبطونهما إلى السماء (^٣). وما ذكره ابن حبيب إنما يكون عند الذكر والتعظيم، ولعله هو الذي ضعفه مالك.\n_________\n= ١٥٢، وعبد بن حميد ٢/ ٣٤ (٧٩٨)، والفاكهي ٢/ ٢١٨ (١٣٩٠) والنسائي في \"الكبرى\" ٢/ ٤١٤ (٣٩٧٠) وابن ماجه ٤/ ٢٣٧ (٢٧٧٢) من طريق عبد الكريم الجزري عن سعيد بن جبير قال: رأيت ابن عمر .. الحديث. وصححه الألباني في \"صحيح النسائي\" (٢٩٧٧).\n(^١) \"المنتقى\" ٢/ ٣٠٠.\n(^٢) \"النوادر والزيادات\" ٢/ ٣٧٧، \"المنتقى\" ٢/ ٣٠٠.\n(^٣) \"المنتقى\" ٢/ ٣٠٠.","vol":"11","page":503},{"text":"فرع:\nلو ترك السعي ببطن المسيل، ففي وجوب الدم قولان عن مالك (^١).\n_________\n(^١) \"المنتقى\" ٢/ ٣٠٦.","vol":"11","page":504},{"text":"<span data-type='title' id=toc-1274>٨١ - باب تَقْضِي الحَائِضُ المَنَاسِكَ كُلَّهَا إِلَّا الطَّوَافَ بِالبَيْتِ، وَإِذَا سَعَى عَلَى غَيْرِ وُضُوءٍ بَيْنَ الصَّفَا وَالمَرْوَةِ</span>\n١٦٥٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂، أَنَّهَا قَالَتْ: قَدِمْتُ مَكَّةَ وَأَنَا حَائِضٌ، وَلَمْ أَطُفْ بِالبَيْتِ، وَلَا بَيْنَ الصَّفَا وَالمَرْوَةِ، قَالَتْ: فَشَكَوْتُ ذَلِكَ إِلَى رَسُولِ اللهِ - ﷺ - قَالَ: \"افْعَلِي كَمَا يَفْعَلُ الحَاجُّ غَيْرَ أَنْ لَا تَطُوفِي بِالبَيْتِ حَتَّى تَطْهُرِي\" [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٠٤]\n\n١٦٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ. قَالَ: وَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا حَبِيبٌ المُعَلِّمُ، عَنْ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: أَهَلَّ النَّبِيُّ - ﷺ - هُوَ وَأَصْحَابُهُ بِالحَجِّ، وَلَيْسَ مَعَ أَحَدٍ مِنْهُمْ هَدْيٌ،، غَيْرَ النَّبِيِّ - ﷺ - وَطَلْحَةَ، وَقَدِمَ عَلِيٌّ مِنَ اليَمَنِ وَمَعَهُ هَدْيٌ، فَقَالَ: أَهْلَلْتُ بِمَا أَهَلَّ بِهِ النَّبِيُّ - ﷺ -. فَأَمَرَ النَّبِيُّ - ﷺ - أَصْحَابَهُ أَنْ يَجْعَلُوهَا عُمْرَةً، وَيَطُوفُوا، ثُمَّ يُقَصِّرُوا وَيَحِلُّوا، إِلاَّ مَنْ كَانَ مَعَهُ الهَدْيُ، فَقَالُوا: نَنْطَلِقُ إِلَى مِنًى، وَذَكَرُ أَحَدِنَا يَقْطُرُ، فَبَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: \"لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا أَهْدَيْتُ، وَلَوْلَا أَنَّ مَعِي الهَدْيَ لأَحْلَلْتُ\". وَحَاضَتْ عَائِشَةُ ﵂ فَنَسَكَتِ المَنَاسِكَ كُلَّهَا، غَيْرَ أَنَّهَا لَمْ تَطُفْ بِالبَيْتِ، فَلَمَّا طَهُرَتْ طَافَتْ بِالبَيْتِ. قَالَتْ: يَا رَسُولَ اللهِ، تَنْطَلِقُونَ بِحَجَّةٍ وَعُمْرَةٍ، وَأَنْطَلِقُ بِحَجٍّ؟ فَأَمَرَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ أَنْ يَخْرُجَ مَعَهَا إِلَى التَّنْعِيمِ، فَاعْتَمَرَتْ بَعْدَ الحَجِّ. [انظر: ١٥٥٧ - فتح: ٣/ ٥٠٤]\n\n١٦٥٢ - حَدَّثَنَا مُؤَمَّلُ بْنُ هِشَامٍ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ حَفْصَةَ قَالَتْ: كُنَّا نَمْنَعُ عَوَاتِقَنَا أَنْ يَخْرُجْنَ، فَقَدِمَتِ امْرَأَةٌ فَنَزَلَتْ قَصْرَ بَنِي خَلَفٍ، فَحَدَّثَتْ: أَنْ أُخْتَهَا كَانَتْ تَحْتَ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - قَدْ غَزَا مَعَ رَسُولِ اللهِ - ﷺ -","vol":"11","page":505},{"text":"ثِنْتَيْ عَشْرَةَ غَزْوَةً، وَكَانَتْ أُخْتِي مَعَهُ فِي سِتِّ غَزَوَاتٍ، قَالَتْ: كُنَّا نُدَاوِي الكَلْمَى وَنَقُومُ عَلَى المَرْضَى، فَسَأَلَتْ أُخْتِي رَسُولَ اللهِ - ﷺ - فَقَالَتْ: هَلْ عَلَى إِحْدَانَا بَأْسٌ إِنْ لَمْ يَكُنْ لَهَا جِلْبَابٌ أَنْ لَا تَخْرُجَ؟ قَالَ: \"لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا، وَلْتَشْهَدِ الخَيْرَ، وَدَعْوَةَ المُؤْمِنِينَ\". فَلَمَّا قَدِمَتْ أُمُّ عَطِيَّةَ ﵂ سَأَلْنَهَا -أَوْ قَالَتْ: سَأَلْنَاهَا- فَقَالَتْ: وَكَانَتْ لَا تَذْكُرُ رَسُولَ اللهِ - ﷺ - إِلَّا قَالَتْ: بِأَبِي. فَقُلْنَا: أَسَمِعْتِ رَسُولَ اللهِ - ﷺ - يَقُولُ كَذَا وَكَذَا؟ قَالَتْ: نَعَمْ، بِأَبِي. فَقَالَ: \"لِتَخْرُجِ العَوَاتِقُ ذَوَاتُ الخُدُورِ -أَوِ العَوَاتِقُ وَذَوَاتُ الخُدُورِ- وَالحُيَّضُ، فَيَشْهَدْنَ الخَيْرَ، وَدَعْوَةَ المُسْلِمِينَ، وَيَعْتَزِلُ الحُيَّضُ المُصَلَّى\". فَقُلْتُ: الحَائِضُ؟. فَقَالَتْ أَوَ لَيْسَ تَشْهَدُ عَرَفَةَ، وَتَشْهَدُ كَذَا وَتَشْهَدُ كَذَا؟!\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث عائشة: \"افْعَلِي كما يَفْعَلُ الحَاجُّ … \" إلى آخره.\nوقد سلف (^١). وكذا حديث جابر وحديث حفصة. سلف في أبواب الحيض (^٢)، وفي أبواب العيد (^٣).\nوقولها: (لَمْ أَطُفْ بِالبَيْتِ، وَلَا بَيْنَ الصَّفَا وَالمَرْوَةِ). تريد أن طواف العمرة منعها منه حيضها، وقوله لها: \"افْعَلِي مَا يَفْعَلُ الحَاجُّ\" لا يكون إلا بأن تردف الحج عَلَى العمرة، وأبعد من قَالَ: إنها كانت حاجة، وإنما لم تسع لأن من شرط صحته سبق طواف، كما سلف في باب: كيف تهل الحائض؟ وانظر تبويب البخاري عليه، وإذا سعى عَلَى غير وضوء، كأنه فهم من قوله: (\"غَيْرَ أَنْ لَا تَطُوفِي\") أنها تسعى.\n_________\n(^١) برقم (٢٩٤) كتاب: الحيض، باب: الأمر بالنفساء إذا نفسن.\n(^٢) برقم (٣٢٤) باب: شهود الحائض العيدين.\n(^٣) و(٩٧١) باب: التكبير أيام منى.","vol":"11","page":506},{"text":"وروى البيهقي من حديث ابن أبي الزناد، عن أبيه، عن الفقهاء من أهل المدينة أنهم كانوا يقولون: أيما امرأة طافت بالبيت، ثم توجهت لتطوف بالصفا والمروة فحاضت فلتطف بالصفا والمروة وهي\nحائض، وكذلك الذي يحدث بعد أن تطوف بالبيت وقبل أن تسعى (^١).\nوقوله: (\"لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ\"). فيه دليل عَلَى أن إحرامه - ﷺ - لم يكن بتوقيف، واستدل به بعض من يرى تفضيل التمتع والقران، ويتأول قوله: (\"لَوِ اسْتَقْبَلْتُ\") إلى آخره، لفسخت الحج في العمرة كما أمر به أصحابه، ويستحب لمن أصابه ما أصاب عائشة أن يعتمر لهذا الحديث، قاله القاضي أبو محمد من المالكية.\nوقول أم عطية: (بِيَبَا)، هي لغة كما يقال: بأبي تبدل الهمزة بياء، وروي: بأبا- وهي رواية أبي ذر هنا (^٢). والعلماء مجمعون أن الحائض تشهد المناسك كلها غير الطواف بالبيت عَلَى طبق الحديث (^٣).\nوفي حكمها كل من ليس عَلَى طهارة من جنب وغير متوضئ؛ لأن ركوع الطواف متصل به لا فصل بينه وبينه، هذِه سنة، وإنما منعت الحائض الطواف تنزيهًا للمسجد عن النجاسات.\nقال تعالى: ﴿إِنَّمَا المُشْرِكُونَ نَجَسٌ﴾ وقد أمر الشارع الحيَّض في العيدين بالاعتزال، فوجب تنزيهه عن الحائض والجنب ومن عليه نجاسة، وأما السعي بين الصفا والمروة فلا أعلم أحدًا شرط فيه الطهارة إلا الحسن البصري فقال: إن ذكر أنه سعى عَلَى غير طهارة\n_________\n(^١) \"سنن البيهقي\" ٥/ ٩٦ كتاب: الحج، باب: جواز السعي بين الصفا والمروة.\n(^٢) انظر: \"اليونينية\" ٢/ ١٦٠.\n(^٣) \"الإقناع\" للفاسي ٢/ ٨٢١، \"المجموع\" ٨/ ١٧.","vol":"11","page":507},{"text":"قبل أن يحل فليعد، وإن ذكر ذَلِكَ بعد ما حل فلا شيء عليه (^١).\nوذكر ابن وهب عن ابن عمر: أنه كان يكره أن يطوف بينهما عَلَى غير طهارة، وحديث الباب دال عَلَى جوازه.\n_________\n(^١) انظر: \"الاستذكار\" ١٣/ ٢٥٩، \"الإقناع\" للفاسي ٢/ ٨١٨.","vol":"11","page":508},{"text":"<span data-type='title' id=toc-1275>٨٢ - باب الإِهْلَالِ مِنَ البَطْحَاءِ، وَغَيْرِهَا لِلْمَكِّيِّ وَلِلْحَاجِّ إِذَا خَرَجَ إِلَى مِنًى</span>\nقال: وَسُئِلَ عَطَاءٌ عَنِ المُجَاوِرِ يُلَبِّي بِالحَجِّ، قَالَ: وَكَانَ ابْنُ عُمَرَ يُلَبِّي يَوْمَ التَّرْوِيَةِ إِذَا صَلَّى الظُّهْرَ، وَاسْتَوَى عَلَى رَاحِلَتِهِ. وَقَالَ عَبْدُ المَلِكِ عَنْ عَطَاءٍ عَنْ جَابِرٍ: قَدِمْنَا مَعَ النَّبِيِّ - ﷺ - فَأَحْلَلْنَا حَتَّى يَوْمِ التَّرْوِيَةِ وَجَعَلْنَا مَكَّةَ بِظَهْرٍ لَبَّيْنَا بِالحَجِّ. وَقَالَ أَبُو الزُّبَيْرِ: عَنْ جَابِرٍ: أَهْلَلْنَا مِنَ البَطْحَاءِ. وَقَالَ عُبَيْدُ بْنُ جُرَيْجٍ لاِبْنِ عُمَرَ: رَأَيْتُكَ إِذَا كُنْتَ بِمَكَّةَ أَهَلَّ النَّاسُ إِذَا رَأَوُا الهِلَالَ وَلَمْ تُهِلَّ أَنْتَ حَتَّى يَوْمَ التَّرْوِيَةِ. فَقَالَ: لَمْ أَرَ النَّبِيَّ - ﷺ - يُهِلُّ حَتَّى تَنْبَعِثَ بِهِ رَاحِلَتُهُ.\nالشرح:\nتعليق عطاء عن جابر أخرجه مسلم، عن محمد بن عبد الله بن نمير، عن أبيه، عن عبد الملك بن أبي سليمان العرزمي، عن عطاء بن أبي رباح بلفظ: أهللنا مع النبي - ﷺ - بالحج، فلما قدمنا مكة أمرنا أن نحل، ونجعلها عمرة،\nوفيه: حَتَّى إذا كان يوم التروية، وجعلنا مكة بظهر أهللنا بالحج (^١).\nوتعليق أبي الزبير عنه أخرجه مسلم أيضًا بلفظ: فأهللنا من الأبطح (^٢).\nوتعليق عبيد: سبق مسندًا في الطهارة وغيرها (^٣)، ومراد جابر بالبطحاء:\n_________\n(^١) مسلم (١٢١٦) كتاب: الحج، باب: بيان وجوه الإحرام.\n(^٢) مسلم (١٢١٤).\n(^٣) برقم (١٦٦) كتاب: الوضوء، باب: غسل الرجلين، وبرقم (١٥١٤) كتاب: الحج، باب قول الله تعالى: ﴿يَأتُوكَ رِجَالًا﴾.","vol":"11","page":509},{"text":"الأبطح. قاله ابن التين. والإحرام منه مباح لهذا الحديث.\nقَالَ الداودي: والأولى أن يحرم من خارج المسجد، ورواه ابن حبيب عن مالك: أنه يحرم من باب المسجد، ولم يُقل أنه أولى (^١).\nلكن في \"الموطأ\": إنما يهل أهل مكة، أو المقيم من جوفها لا يُحرم إلا من الحرم (^٢). وروى أشهب عنه: يُحرم من داخل المسجد (^٣). وما سقناه عن مسلم: حَتَّى إذا كان يوم التروية، وجعلنا مكة بظهر أهللنا.\nوفي حديث ابن عمر: أنه كان يهل يوم التروية، حين تنبعث به راحلته للاتباع (^٤)، يريد أنه أخر الإحرام حَتَّى يعقبه بأعمال الحج، ورأى أن هذا أولى من تقدمه عليه.\nوروى ابن وهب في \"موطئه\" عن مالك: أنه لا ينبغي لأحد أن يهل بحج أو عمرة، حَتَّى يقيم بأرض يهل بها، حَتَّى يخرج. ورواه ابن عبد الحكم عن مالك؛ لأن الإهلال إجابة.\nقَالَ ابن التين: وهذا لغير المكي، أما من كان بها، فاختار أكثر الصحابة والعلماء الإهلال أول ذي الحجة.\nورواه ابن القاسم وابن عبد الملك، عن مالك: ليستديم المحرم الإحرام، ويأخذ بحظ من (الشعث) (^٥) عَلَى حسب ما فعله - ﷺ - حين أحرم من ميقاته.\n_________\n(^١) \"المنتقى\" ٢/ ٢٢٠.\n(^٢) \"الموطأ\" ١/ ٤٢٩ (١٠٨٥).\n(^٣) السابق.\n(^٤) سبق برقم (١٦٦) كتاب: الوضوء، باب: غسل الرجلين في النعلين ولا يمسح النعلين، ورواه مسلم (١١٨٧) كتاب: الحج، باب: الإهلال من حيث تنبعث الراحلة، مطولًا.\n(^٥) في الأصل: الشعب.","vol":"11","page":510},{"text":"وقد قَالَ الفاروق في \"الموطأ\": يا أهل مكة، ما بال الناس يأتون شعثًا وأنتم مدَّهِنُون، أهلوا إذا رأيتم الهلال. وأقام ابن الزبير بمكة تسع سنين. يهل بهلال ذي الحجة. وعروة أخوه معه يفعل ذَلِكَ (^١)، وفعل ذَلِكَ بحضرة الصحابة والتابعين، ولم ينكر ولا يداوم إلا عَلَى الأفضل.\nوعلى هذا أمر جمهور الصحابة، ولذلك قَالَ عبيد لابن عمر: أهل الناس ولم تهل أنت، حَتَّى يوم التروية) (^٢) فيفعل ذَلِكَ من بمكة، ليستدرك ما فاته من شقة المسافة، والمراد بالانبعاث سلف.\nقَالَ ابن التين: وتأوله بعض أصحابنا عَلَى معنى تنبعث به أي: من الأرض للقيام.\nوفي رواية عبد الله بن إدريس: في هذا الحديث في \"الموطأ\": حَتَّى تستوي به، وأكثر الرواة عَلَى خلافه. وقال المهلب: من أنشا الحج من مكة فله أن يهل من بيته، ومن المسجد الحرام، أو من البطحاء، وهي طرف من مكة، ومن حيث أحب مما دون عرفة، ذَلِكَ كله واسع؛ لأن ميقات أهل مكة منها، وليس عليه أن يخرج إلى الحل؛ لأنه خارج في حجته إلى عرفة؛ فيحصل له بذلك الجمع بين الحل والحرم، وهو بخلاف منشأ العمرة من مكة، وقد سلف في بابه، ويستحب للمكي والمتمتع إذا أنشأ الحج من مكة أن يهلا من حيث أهل ابن عمر من البطحاء، وكذلك قَالَ جابر. قَالَ غيره: وأما وجه احتجاج ابن عمر\n_________\n(^١) \"الموطأ\" ١/ ٤٢٩ (١٠٨٣ - ١٠٨٤) كتاب: المناسك، باب: إهلال أهل مكة ومن كان بها من غيرها.\n(^٢) \"المنتقى\" ٢/ ٢١٩.","vol":"11","page":511},{"text":"بإهلاله - ﷺ - بذي الحليفة وهو غير مكي، عَلَى من أنشأ الحج من مكة، أنه يجب أن يهل يوم التروية، وهي في قصة أخرى، فوجهه [أنه]- ﷺ - أهل من ميقاته، في حين ابتدائه في عمل حجته، واتصل به عمله، ولم يكن بينهما مكث ينقطع به العمل؛ فكذلك المكي لا يهل إلا يوم التروية، الذي هو أول عمله للحج؛ ليتصل له عمله، تأسِّيًا به في ذَلِكَ، وقد تابع ابن عمر عَلَى ذَلِكَ ابن عباس قَالَ: لا يهل أحد من مكة بالحج حَتَّى يريد الرواح إلى منى، وبه قَالَ عطاء (^١). واحتج بأن الصحابة إذ دخلوا في حجتهم معه - ﷺ - أهلوا عشية التروية حين توجهوا إلى منى.\nوأما قول عبيد لابن عمر: إن أهل مكة يهلون إذا رأوا الهلال، فهو مذهب عمر وابن الزبير. وروى مالك، عن عبد الرحمن بن القاسم، عن أبيه: أن عمر قَالَ: يا أهل مكة، إلى آخر ما سلف، فهو عَلَى وجه الاستحباب؛ لأن الإهلال إنما يجب عَلَى من اتصل عمله، وليس من السنة أن يقيم المحرم في أهله.\nوقد روى ابن عمر ما يوافق مذهب عمر. ذكر مالك في \"الموطأ\" أن ابن عمر كان يهل بهلال ذي الحجة، ويؤخر الطواف بالبيت والسعي حَتَّى يرجع من منى (^٢).\nوقال نافع: أهل ابن عمر مرة بالحج حين رأى الهلال، ومرة أخرى بعد الهلال من جوف الكعبة، ومرة أخرى حين راح إلى منى (^٣).\n_________\n(^١) ذكرهما ابن عبد البر في \"التمهيد\" ٢١/ ٨٨ وعزاهما لعبد الرزاق.\n(^٢) \"الموطأ\" ١/ ٤٢٩ - ٤٣٠ (١٠٨٦).\n(^٣) ذكره ابن عبد البر في \"التمهيد\" ٢١/ ٩٠ وعزاه لعبد الرزاق.","vol":"11","page":512},{"text":"قَالَ مجاهد: فقلتُ لابن عمر: أهللت فينا إهلالًا مختلفًا، قَالَ: أما أول عام فأخذت بأخذ أهل بلدي -يعني: المدينة- ثم نظرت فإذا أنا أدخل عَلَى أهلي حرامًا وأخرج حرامًا، وليس كذلك كنا نصنع، إنما\nكنا نهل ثم نقبل عَلَى شأننا، قلتُ: فبأي شيء نأخذ، قَالَ: تحرم يوم التروية (^١).\nفرع:\nمذهب أبي حنيفة: أن أهل مكة ميقاتهم في الحج الحرم، ومن المسجد أفضل (^٢)، وفي \"مناسك الحصيري\" الأفضل لهم أن يحرموا من منزلهم، ويسمعهم التأخير إلى آخر الحرم، بشرط أن يدخلوا الحل محرمين، فلو دخلوا من غير إحرام لزمهم دم (كالآفاقي) (^٣)، وعند الشافعي ميقاته نفس مكة. وقال بعض أصحابه: كل الحرم (^٤).\nفائدة:\nيوم التروية ثامن ذي الحجة، سُميَّ بذلك؛ لأنهم يتروون فيه من الماء لأجل الوقوف، أو لأن آدم رأى فيه حواء، أو لأن جبريل أرى إبراهيم فيه المناسك، أو لأنهم كانوا يروون إبلهم فيه، أو لأن إبراهيم رأى تلك الليلة في منامه ذبح ولده بأمره تعالى، فلما أصبح\n_________\n(^١) السابق.\n(^٢) \"تبيين الحقائق\" ٢/ ٤٦، \"البناية\" ٤/ ٣٥.\n(^٣) ورد في هامش الأصل تعليق نصه: الآفاق: النواحي، الواحد أُفقُ بضم الهمزة، والفاء، وأُفْق بإسكان الفاء، قالوا: إن النسبة إليه أُفقي بضم الهمزة والفاء وبفتحهما لغتان مشهورتان، وأما قول الغزالي وغيره في كتاب الحج: الحاج الآفاقي فمنكر، فإن الجمع إذا لم يسم به لا ينسب إليه إنما ينسب إلى واحده- قاله النووي في \"التهذيب\".\n(^٤) \"المجموع\" ٧/ ١٩٩.","vol":"11","page":513},{"text":"كان يروى -من الرؤى وهو مهموز- في النهار كله أي: يتفكر، وقيل: هو من الرواية لأن الإمام يروي للناس مناسكهم.\nفائدة ثانية: كان خروجه يوم التروية ضحى. ذكره أبو سعيد النيسابوري في كتاب \"شرف المصطفي\"، وفي \"سيرة الملا\" أنه خرج إلى منى بعدما زاغت الشمس، وفي \"شرح الموطأ\" لأبي عبد الله القرطبي: خرج إلى منى عشية يوم التروية، ويكون خروجهم بعد صلاة الصبح بمكة بحيث يصلون الظهر أول وقتها. هذا هو الصحيح عندنا (^١). وفي قول: يخرجون بعد صلاة الظهر بمكة (^٢).\n_________\n(^١) \"الأم\" ٢/ ١٧٩، \"أسنى المطالب\" ١/ ٤٨٥، \"نهاية المحتاج\" ٣/ ٢٩٥.\n(^٢) ورد في هامش الأصل تعليق: ثم بلغ في الحادي بعد الثمانين كتبه مؤلفه.","vol":"11","page":514},{"text":"<span data-type='title' id=toc-1276>٨٣ - باب: أَيْنَ يُصَلِّي الظُّهْرَ يَوْمَ التَّرْوِيَةِ</span>؟\n١٦٥٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ العَزِيزِ بْنِ رُفَيْعٍ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قُلْتُ: أَخْبِرْنِي بِشَيْءٍ عَقَلْتَهُ عَنِ النَّبِيِّ - ﷺ - أَيْنَ صَلَّى الظُّهْرَ وَالعَصْرَ يَوْمَ التَّرْوِيَةِ؟ قَالَ: بِمِنًى. قُلْتُ: فَأَيْنَ صَلَّى العَصْرَ يَوْمَ النَّفْرِ؟ قَالَ: بِالأَبْطَحِ. ثُمَّ قَالَ: افْعَلْ كَمَا يَفْعَلُ أُمَرَاؤُكَ. [١٦٥٤، ١٧٦٣ - مسلم: ١٣٠٩ - فتح: ٣/ ٥٠٧]\n\n١٦٥٤ - حَدَّثَنَا عَلِيٌّ، سَمِعَ أَبَا بَكْرِ بْنَ عَيَّاشٍ، حَدَّثَنَا عَبْدُ العَزِيزِ: لَقِيتُ أَنَسًا. وَحَدَّثَنِي إِسْمَاعِيلُ بْنُ أَبَانَ، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَبْدِ العَزِيزِ قَالَ: خَرَجْتُ إِلَى مِنًى يَوْمَ التَّرْوِيَةِ فَلَقِيتُ أَنَسًا - ﵁ - ذَاهِبًا عَلَى حِمَارٍ، فَقُلْتُ: أَيْنَ صَلَّى النَّبِيُّ - ﷺ - هَذَا اليَوْمَ الظُّهْرَ؟ فَقَالَ: انْظُرْ حَيْثُ يُصَلِّي أُمَرَاؤُكَ فَصَلِّ. [انظر: ١٦٥٣ - مسلم: ١٣٠٩ - فتح: ٣/ ٥٠٧]\nذكر فيه حديث إسحاق الأزرق، ثَنَا سُفْيَانُ، عَنْ عَبْدِ العَزِيزِ بْنِ رُفَيْعٍ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ قُلْتُ: أَخْبِرْنِي بِشَيءٍ عَقَلْتَهُ عَنِ رسول الله - ﷺ -، أَيْنَ صَلَّى الظُّهْرَ وَالعَصْرَ يَوْمَ التَّرْوِيَةِ؟ قَالَ: بِمِنًى. قُلْتُ: فَأَيْنَ صَلَّى العَصْرَ يَوْمَ النَّفْرِ؟ قَالَ: بِالأَبْطَحِ. ثُمَّ قَالَ: افْعَلْ كَمَا يَفْعَلُ أُمَرَاؤُكَ.\nثم ساقه من حديث علي، سَمِعَ أَبَا بَكْرِ بْنَ عَيَّاشٍ، حَدَّثَنَا عَبْدُ العَزِيزِ: لَقِيتُ أَنَسًا. وَأخبرني إِسْمَاعِيلُ بْنُ أَبَانَ، ثَنَا أَبُو بَكْرٍ، عَنْ عَبْدِ العَزِيزِ قَالَ: خَرَجْتُ إِلَى مِنًى يَوْمَ التَّرْوِيَةِ فَلَقِيتُ أَنَسًا ذَاهِبًا عَلَى حِمَارٍ، فَقُلْتُ: أَيْنَ صَلَّى النَّبِيُّ - ﷺ - هذا اليَوْمَ الظُّهْرَ؟ فَقَالَ: انْظُرْ حَيْثُ يُصَلِّي أُمَرَاؤُكَ فَصَلِّ.\nهذا الحديث أخرجه (مسلم) وأبو داود والترمذي والنسائي أيضًا،","vol":"11","page":515},{"text":"إلى قوله: (أمراؤك) (^١). واستغربه الترمذي من حديث الأزرق، عن الثوري (^٢)، وللحاكم من حديث ابن عباس: أنه - ﷺ - صلى خمس صلوات بمنى (^٣).\n_________\n(^١) مسلم (١٣٠٩) كتاب: الحج، باب: استحباب طواف الإفاضة يوم النحر، أبو داود (١٩١٢)، الترمذي (٩٦٤)، النسائي ٥/ ٢٤٩ - ٢٥٠.\n(^٢) \"سنن الترمذي\" ٣/ ٢٨٧ (٩٦٤) كتاب: الحج، قال: حديث حسن صحيح يستغرب من حديث إسحاق بن يونس الأزرق عن الثوري.\nقال الحافظ في \"الفتح\" ٣/ ٥٠٧ - ٥٠٨ بعد أن ساق قول الترمذي، قال: يعني أن إسحاق تفرد به، وأظن أن لهذِه النكتة أردفه البخاري بطريق أبي بكر بن عياش عن عبد العزيز، ورواية أبي بكر -الثانية- وإن كان قصر فيها، لكنها متابعة قوية لطريق إسحاق -أي: الحديث الأول- وقد وجدنا له شواهد -ثم ساق له عدة شواهد- ثم قال: قوله: حدثنا علي، لم أره منسوبًا في شيء من الروايات، والذي يظهر لي أنه ابن المديني. اهـ. بتصرف.\nقال العيني في \"عمدة القاري\" ٨/ ١٥١ منتقدًا ابن حجر: وقال بعضهم -يقصد ابن حجر-: والذي يظهر لي أنه ابن المديني، قلت: أخذه من الكرماني ثم نسبه إلى نفسه. اهـ.\nورد الحافظ ابن حجر على العيني فقال في \"الانتقاض\" ١/ ٤٢٠ بعدما أورد انتقاض العيني: أخذ العيني غالب هذا الفصل من كلامي ولم ينسبه، وفي أكثره ما لم يتوارد فيه مع من سبقه، فانظروا كيف يؤاخذ بموضع واحد مع احتمال التوارد، ثم يقع هو في أكثر من عشرين موضعًا يسلبها ويصرح بنسبتها إلى نفسه، حتى يقول في بعضها: قلت، وهو كلامي، وبعضها لا يحتمل التوارد والله المستعان. اهـ. بتصرف.\n(^٣) \"المستدرك\" ١/ ٤٦١.\nورواه أبو داود (١٩١١) كتاب: المناسك، باب: الخروج إلى منى، والترمذي (٨٨٠) كتاب: الحج، باب: ما جاء في الخروج إلى منى والمقام بها، وأحمد ١/ ٢٩٧، ٣٠٣، والدارمي ٢/ ١١٩٠ (١٩١٣) كتاب: المناسك، باب: كم صلاة يصلي بمنى حتى يغدو إلى عرفات، وابن خزيمة ٤/ ٢٤٧ (٢٧٩٩) كتاب: المناسك، باب: ذكر عدد الصلوات التي يصلي الإمام والناس بمنى قبل الغدو =","vol":"11","page":516},{"text":"وقال القاسم عن عبد الله بن الزبير: من السنة في الحج أن يُصلي الإمام الظهر والعصر والمغرب والعشاء الآخرة والصبح بمنى، ثم يغدو إلى عرفة (^١).\nوفي مسلم من حديث جابر: أنه - ﷺ - صلى بها الخمس (^٢). وقد أسلفنا قريبًا الخلاف في ذَلِكَ في الآثار وعندنا.\nوقال المهلب: الناس في سعة من هذا، يخرجون متى أحبوا، ويصلون حيث أمكنهم، ولذلك قَالَ أنس: (صل حيث يصلي أمراؤك)،\n_________\n= إلى عرفة، والطبراني ١١/ ٣٩٩ - ٤٠٠ (١٢١٢٦) من طريق سليمان بن مهران الأعمش، عن الحكم، عن مقسم، عن ابن عباس، قوله.\nولفظ أبي داود: صلى رسول الله - ﷺ - الظهر يوم التروية والفجر يوم عرفة بمنى.\nولفظ الترمذي: أن النبي - ﷺ - صلى بمنى الظهر والفجر ثم غدا إلى عرفات.\nقال الترمذي: حديث مقسم عن ابن عباس، قال ابن المديني: قال يحيى: قال شعبة: لم يسمع الحكم من مقسم إلا خمسة أحاديث، وعدَّها، وليس هذا الحديث فيما عد شعبة.\nقال الحاكم: صحيح على شرط البخاري ولم يخرجاه، وذكر المنذري في \"مختصر سنن أبي داود\" ٢/ ٣٩٥ كلام الترمذي وزاد قائلًا: فعلى هذا يكون هذا منقطعًا، والله -﷿- أعلم. اهـ. وقال الألباني في \"صحيح أبي داود\" (١٦٦٩): إسناده صحيح، ورجاله ثقات رجال الصحيح، وقد أعل بما لا يقدح عندي وأورد كلام الترمذي وقال: أعله به، وقد قال أحمد: وأما غير ذلك فأخذها من كتاب. قلت: وما أظن الكتاب في ذلك الزمان إلا موقوفًا، على أن للحديث طريقًا آخر من رواية إسماعيل بن مسلم، عن عطاء، عن ابن عباس … نحوه.\nرواه الترمذي (٨٧٩)، وابن ماجه (٣٠٠٤) وسنده حسن في المتابعات والشواهد. اهـ. بتصرف.\n(^١) \"المستدرك\" ١/ ٤٦١، ورواه ابن خزيمة ٤/ ٢٤٦ - ٢٤٧ (٢٧٩٨)، قال الحاكم: صحيح على شرط الشخين ولم يخرجاه.\n(^٢) مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.","vol":"11","page":517},{"text":"والمستحب من ذَلِكَ ما فعله الشارع، صلى الظهر والعصر بمنى، وهو قول مالك والثوري وأبي حنيفة والشافعي وأحمد وإسحاق وأبي ثور (^١).\nوقال ابن حبيب: إذا مالت الشمس يطوف سبعًا ويركع ويخرج، فإن خرج قبل فلا حرج (^٢)، وعادة أهل مكة أن يخرجوا إلى منى بعد صلاة العشاء، وكانت عائشة تخرج ثلث الليل، وهذا يدل عَلَى التوسعة، وكذلك المبيت في منى ليلة عرفة ليس فيه حرج، إذا وافى عرفة الوقت الذي يجب (فيه) (^٣) ولا فيه جبر كما يجبر ترك المبيت بها بعد الوقوف أيام رمي الجمار، وبه قَالَ مالك وأبو حنيفة والشافعي وأبو ثور (^٤).\nوالمستحب في ذَلِكَ أن يُصلي الظهر والعصر بمنى، وكذا المغرب والعشاء والصبح ثم يدفع بعد طلوع الشمس إلى نمرة، بقرب عرفات حَتَّى تزول الشمس، ثم يُصلي الظهر والعصر جميعًا، ثم يدفع إلى الموقف فيدعو بجبال الرحمة إلى الغروب، فإذا غربت دفع مع الإمام فصلى المغرب والعشاء بالمزدلفة جمعًا، ثم يبيت بها ويأخذ منها حصى جمرة العقبة فقط، ثم يُصلي الصبح بها مغلسًا، ثم يدفع إلى منى لرمي جمرة العقبة، ثم يحل له باثنتين من أشياء ثلاثة: الرمي، والحلق، والطواف، جُميع المحرمات إلا النساء، وبالثالث: النساءُ. وعند مالك إلحاق الصيد والطيب بالنساء، ثم يرجع إلى منى فيبيت\n_________\n(^١) \"الأصل\" ٢/ ٤٠٩، \"مختصر الطحاوي\" ص ٦٤، \"البيان\" ٤/ ٣٦٢، \"روضة الطالبين\" ٣/ ١١٥، \"المغني\" ٥/ ٢٦٢، \"المبدع\" ٣/ ٢٣٠.\n(^٢) \"المنتقى\" ٣/ ٣٧، \"النوادر والزيادات\" ٢/ ٣٨٩.\n(^٣) من (ج).\n(^٤) سبق بيان المسألة.","vol":"11","page":518},{"text":"بها، ويرمي أيام التشريق بعد الزوال إلا أن يتعجل في يومين وقد تم حجه، وكان منزله - ﷺ - من منى بالخيف.\nوكره مالك المقام بمكة يوم التروية، حَتَّى يمسي إلا أن يدركه وقت الجمعة قبل أن يخرج، فعليه أن يُصلي الجمعة إلا أن يكون مسافرًا، فهو بالخيار، وأحب أن يصلوا؛ لفضيلة المسجد، قاله أصبغ.\nوقال محمد: أحب إلى خروجهم إلى منى؛ ليدركوا بها الظهر فما بعدها، وإنما تكلم مالك عَلَى من لم يفعل حَتَّى أدركه الوقت (^١). وكره مالك أن يتقدم الناس إلى منى قبل يوم التروية، وإلى عرفة قبل يوم عرفة، واختلف في تقدمة الأثقال، فكرهه مالك، كما يتقدم الناس ولأنه لا بد أن يكون معها من يحفظها، وأجازه أشهب في \"المجموعة\" (^٢).\nوقوله: (فَلَقِيتُ أَنَسًا. فَقُلْتُ: أَيْنَ صَلَّى النبي - ﷺ - هذا اليَوْمَ الظُّهْرَ؟).\nقَالَ الداودي: هو وهم وإنما سأله عن صلاة العصر يوم النفر فأخبره: أنه صلى بالأبطح.\nوقوله: (ثُمَّ قَالَ: افْعَلْ: كَمَا يَفْعَلُ أُمَرَاؤُكَ). يعني: أنهم لا ينزلون بالأبطح، وليس من فروضه، واستحب مالك لمن يقتدى به أن لا يترك النزول به (^٣).\n_________\n(^١) \"المنتقى\" ٣/ ٣٧، \"النوادر والزيادات\" ٢/ ٣٩٠.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٣٩١.\n(^٣) \"المدونة الكبرى\" ١/ ٤٢١.","vol":"11","page":519},{"text":"<span data-type='title' id=toc-1277>٨٤ - باب الصَّلَاةِ بِمِنًى</span>\n١٦٥٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا ابْنُ وَهْبٍ أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِيهِ قَالَ: صَلَّى رَسُولُ اللهِ - ﷺ - بِمِنًى رَكْعَتَيْنِ، وَأَبُو بَكْرٍ وَعُمَرُ، وَعُثْمَانُ صَدْرًا مِنْ خِلَافَتِهِ. [انظر: ١٠٨٢ - مسلم: ٦٩٤ - فتح: ٣/ ٥٠٩]\n\n١٦٥٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ الهَمْدَانِيِّ، عَنْ حَارِثَةَ بْنِ وَهْبٍ الخُزَاعِيِّ - ﵁ - قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺوَنَحْنُ أَكْثَرُ مَا كُنَّا قَطُّ وَآمَنُهُ- بِمِنًى رَكْعَتَيْنِ. [انظر: ١٠٨٣ - مسلم: ٦٩٦ - فتح ٣/ ٥٠٩]\n\n١٦٥٧ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - رَكْعَتَيْنِ، وَمَعَ أَبِي بَكْرٍ - ﵁ - رَكْعَتَيْنِ، وَمَعَ عُمَرَ - ﵁ - رَكْعَتَيْنِ، ثُمَّ تَفَرَّقَتْ بِكُمُ الطُّرُقُ، فَيَا لَيْتَ حَظِّي مِنْ أَرْبَعٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ. [انظر: ١٠٨٤ - مسلم: ٦٩٥ - فتح: ٣/ ٥٠٩]\nذكر فيه أحاديث ثلاثة.\nأحدها: حديث ابن عمر: (صَلَّى رَسُولُ اللهِ - ﷺ - بِمِنًى رَكْعَتَيْنِ، وَأَبُو بَكْرٍ وَعُمَرُ، وَعُثْمَانُ صَدْرًا مِنْ خِلَافَتِهِ).\nثانيها: حديث حارثة بن وهب الخزاعي قَالَ: (صَلَّى بِنَا النَّبِيُّ - ﷺ - وَنَحْنُ أَكْثَرُ مَا كُنَّا قَطُّ وَآمَنُهُ- بِمِنًى رَكْعَتَيْنِ).\nثالثها: حديث (عبد الله) (^١) قال: (صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - رَكْعَتَيْنِ، وَمَعَ أَبِي بَكْرٍ رَكْعَتَيْنِ، وَمَعَ عُمَرَ رَكْعَتَيْنِ، ثُمَّ تَفَرَّقَتْ بِكُمُ الطُّرُقُ، فَيَا لَيْتَ حَظِّي مِنْ أَرْبَعٍ (ركعتين متقبلتين) (^٢).\n_________\n(^١) فوقها في الأصل: ابن مسعود.\n(^٢) في هامش الأصل: ج: ركعتان متقبلتان.","vol":"11","page":520},{"text":"وقد سلف ذَلِكَ في قصر الصلاة (^١) واضحًا بمذاهب العلماء فيمن يلزمه القصر بمنى، وبما نزع به كل فريق منهم، ونذكر نبذة منه؛ لبعد العهد به، فنقول: ذهب مالك والأوزاعي وإسحاق إلى أن أهل مكة ومن أقام بها من غيرها يقصرون بمنى وعرفة، وأن القصر سنة الموضع، وإنما يتم بها من كان مقيمًا فيها (^٢).\nوذهب الثوري وأبو حنيفة والشافعي وأحمد وأبو ثور إلى أنهم يتمون الصلاة بها، وقالوا: إن من لم يكن سفره سفرًا تقصر فيه الصلاة فحكمه حكم المقيم، وكذا تقدم هناك معنى إتمام عثمان وعائشة الصلاة في السفر، وما للعلماء في ذَلِكَ من التأويلات (^٣).\nوقول ابن مسعود: (تفرقت بكم الطرق) أي: ذهبتم إلى التأويلات.\nوقوله: (لَيْتَ حَظِّي ..) إلى آخره يريد أنه لو صلى أربعًا تكلفها فليتها تتقبل كما تتقبل الركعتان.\nوقال الداودي: خشي ابن مسعود أن لا تجزئ الأربع فاعلها، وتبع عثمان؛ كراهةً لخلافه، وأخبر بما في نفسه.\n_________\n(^١) سلف برقم (١٠٨٤) كتاب: تقصير الصلاة، باب: الصلاة بمني.\n(^٢) سبق بيان المسألة.\n(^٣) سبق بيان المسألة.","vol":"11","page":521},{"text":"<span data-type='title' id=toc-1278>٨٥ - باب صَوْمِ يَوْمِ عَرَفَةَ</span>\n١٦٥٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا سَالِمٌ قَالَ: سَمِعْتُ عُمَيْرًا -مَوْلَى أُمِّ الفَضْلِ- عَنْ أُمِّ الفَضْلِ: شَكَّ النَّاسُ يَوْمَ عَرَفَةَ فِي صَوْمِ النَّبِيِّ - ﷺ -، فَبَعَثْتُ إِلَى النَّبِيِّ - ﷺ - بِشَرَابٍ فَشَرِبَهُ. [١٦٦١، ١٩٨٨، ٥٦٠٤، ٥٦١٨، ٥٦٣٦ - مسلم: ١١٢٣ - فتح: ٣/ ٥١٠]\nذكر فيه حديث أم الفضل: (شَكَّ النَّاسُ يَوْمَ عَرَفَةَ فِي صَوْمِه - ﷺ -، فَبَعَثْتُ إِلَى النَّبِيِّ بِشَرَابِ فَشَرِبَهُ).\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوذكره في باب الصيام بهذِه الترجمة (^٢)، وزاد حديثًا آخر، كما تقف عليه هناك (^٣).\nفثبت أنه أفطر يوم عرفة بعرفة، وصح في مسلم أن صومه يكفر سنتين أخرجه من حديث أبي قتادة (^٤)، وهو من أفراده، وهذا في غير الحجيج.\nأما الحجيج فينبغي لهم أن لا يصوموا؛ كيلا يضعفوا عن الدعاء وأعمال الحج اقتداءً بالشارع.\nوأطلق كثيرون من أئمة أصحابنا كونه مكروهًا لهم؛ لحديث أبي داود وغيره، وفي سنده جهالة (^٥) فإن كان الشخص بحيث لا يضعف بسبب\n_________\n(^١) مسلم (١١٢٣) كتاب: الصيام، باب: استحباب الفطر للحاج يوم عرفة.\n(^٢) سيأتي برقم (١٩٨٨).\n(^٣) هو حديث ميمونة (١٩٨٩).\n(^٤) مسلم (١١٦٢) كتاب: الصيام، باب: استجاب صيام ثلاثة أيام من كل شهر.\n(^٥) أبو داود (٢٤٤٠) كتاب: الصوم، باب: في صوم يوم عرفة بعرفه، ورواه ابن ماجه (١٧٣٢) كتاب: الصيام، باب: صيام يوم عرفة، وأحمد ٢/ ٣٠٤، ٤٤٦، والبخاري في \"التاريخ الكبير\" ٧/ ٤٢٤ - ٤٢٥، والنسائي في \"الكبرى\" ٢/ ١٥٥ - =","vol":"11","page":522},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١٥٦ (٢٨٣٠ - ٢٨٣١) كتاب: الصيام، النهي عن صوم يوم عرفة، وابن خزيمة ٣/ ٢٩٢ (٢١٠١)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٧١ - ٧٢ كتاب: الصيام، باب: صوم يوم عرفة، والعقيلي في \"الضعفاء\" ١/ ٢٩٨، وابن عدي في \"الكامل\" ٣/ ٣٨٦ في ترجمة حوشب بن عقيل (٥٦٠)، والحاكم ١/ ٤٣٤، والبيهقي ٤/ ٢٨٤ كتاب: الصيام، باب: الاختيار للحاج في ترك صوم يوم عرفه بعرفات، والخطيب ٩/ ٣٤، وابن عبد البر في \"التمهيد\" ٢١/ ١٦٠ - ١٦١، والمزي في \"تهذيب الكمال\" ٢٨/ ٥٨٦ - ٥٨٧ من طريق حوشب بن عقيل عن مهدي بن حرب العبدي -أو ابن أبي مهدي الهجري- عن عكرمة، قال: كنا عند أبي هريرة في بيته فحدثنا أن رسول الله - ﷺ - نهى عن صوم يوم عرفة بعرفة وهذا لفظ أبي داود.\nقلت: حوشب وثقه وكيع وأحمد وابن معين، وقال مرة: ليس به بأس. وقال أبو حاتم: صالح الحديث، ووثقه كذلك أبو داود والنسائي، وضعفه الأزدي وابن حزم في \"المحلى\" ٧/ ١٨، ومعروف أن الأزدي متعنت في الحكم على الرجال، فلا يقبل منه مثل هذا التضعيف، خاصة أن الأزدي نفسه قد ضعف، وخولف هنا، فقد وثق حوشب من هو أوثق من الأزدي.\nلكن علة الحديث الحقيقة هو مهدي الهجري، فهو مجهول كما أشار المصنف ﵀- قال ابن أبي حاتم في \"الجرح والتعديل\" ٨/ ٣٣٧ (١٥٤٩): عن ابن معين أنه سئل عنه فقال: لا أعرفه، وقال الذهبي في \"الميزان\" ٥/ ٣٢٠ (٨٨٢٤): قال أبو حاتم: لا أعرفه، وقال ابن حزم ٧/ ١٨: مجهول، وقال عبد الحق في \"أحكامه\" ٢/ ٢٤٦: مهدي ليس بمعروف.\nقال الحاكم: صحيح على شرط البخاري ولم يخرجاه! وقال الذهبي في \"السير\" ١٠/ ٦٨٣: إسناده لا بأس به!! قال الألباني متعقبًا لهما: هذا من أوهامهما الفاحشة، فإن حوشب بن عقيل وشيخه مهدي لم يخرج لهما البخاري، بل إن الهجري مجهول، فأنى للحديث الصحة، وفيه هذا الرجل المجهول؟! اهـ \"الضعيفة\" ١/ ٥٨١ بتصرف.\nوالحديث ضعفه ابن حزم في \"المحلى\" ٧/ ١٨ فقال: مثل هذا لا يحتج به، وكذا ضعفه عبد الحق الأشبيلي كما ذكرنا، وقال العقيلي بعد روايته الحديث في ترجمة =","vol":"11","page":523},{"text":"الصوم فقد قَالَ المتولي: الأولى أن يصوم؛ حيازةً للفضيلتين، ونسب غيره هذا إلى المذهب، وقال: الأولى عندنا أن لا يصوم بحال.\nوقال الروياني في \"الحلية\": إن كان قويًا وفي الشتاء ولا يضعف بالصوم عن الدعاء، فالصوم أفضل له، وبه قالت عائشة وجماعة من أصحابنا.\nوقال البيهقي في \"المعرفة\": قَالَ الشافعي في القديم: لو علم الرجل أن الصوم بعرفة لا يضعفه فصامه كان حسنًا (^١)، واختار الخطابي هذا (^٢)، والمذهب عندنا استحباب الفطر مطلقًا. وبه قَالَ جمهور أصحابنا وصرحوا بأنه لا فرق، ولم يذكر الجمهور الكراهة، بل قالوا: يستحب فطره، كما قَالَه الشافعي (^٣). ونقل الماوردي وغيره: استحباب الفطر عن أكثر العلماء. وحكى ابن المنذر عن جماعة\nمنهم: استحباب صومه. وحكى صاحب \"البيان\" عن يحيى بن سعيد الأنصاري: أنه يجب عليه الفطر بعرفة (^٤).\n_________\n= حوشب (٣٧٢): لا يتابع عليه، وقد روي عن النبي - ﷺ - بأسانيد جياد أنه لم يصم يوم عرفة ولا يصح عنه أنه نهى عن صومه اهـ.\nوقال ابن القيم في \"زاد المعاد\" ١/ ٦١: في إسناده نظر، فإن مهدي ليس بمعروف، ومداره عليه، وقال الحافظ في \"التلخيص\" ٢/ ٢١٣: فيه مهدي الهجرى مجهول، وضعفه الألباني في \"ضعيف أبي داود\"، (٤٢١)، وفي \"الضعيفة\" (٤٠٤) وفيها فوائد غير ما ذكرنا عن الحديث فليراجع.\n(^١) \"معرفة السنن والآثار\" ٦/ ٣٤٨.\n(^٢) \"معالم السنن\" ٢/ ١١٢.\n(^٣) \"مختصر المزني\" ٢/ ٢٧، \"المجموع\" ٦/ ٤٢٨ - ٤٢٩، \"أسنى المطالب\" ١/ ٤٣٠، \"نهاية المحتاج\" ٣/ ٢٠٧.\n(^٤) \"البيان\" ٣/ ٥٤٩.","vol":"11","page":524},{"text":"وقال ابن بطال: اختلف العلماء في صومه، فقال ابن عمر: لم يصمه رسول الله - ﷺ -، ولا أبو بكر، ولا عمر، ولا عثمان، وأنا لا أصومه (^١).\nوقال ابن عباس يوم عرفة: لا يصحبنا أحد يريد الصيام، فإنه يوم تكبير وأكل وشرب (^٢)، واختار مالك وأبو حنيفة والثوري: الفطر (^٣).\nوقال عطاء: من أفطر يوم عرفة؛ ليتقوى به عَلَى الذكر كان له مثل أجر الصائم (^٤). وكان ابن الزبير وعائشة يصومان يوم عرفة (^٥)، وروي أيضًا عن عمر، وكان إسحاق يميل إليه، وكان الحسن يعجبه صومه ويأمر به الحاج، وقال: رأيتُ عثمان بعرفات في يوم شديد الحر صائمًا، وهم يروحون عنه، وكان أسامة بن زيد وعروة بن الزبير والقاسم بن محمد وسعيد بن جبير: يصومون بعرفات. وقال قتادة: لا بأس بذلك إذا لم يضعف عن الدعاء (^٦)، وبه قَالَ الداودي.\n_________\n(^١) رواه الترمذي (٧٥١) كتاب: الصوم، باب: كراهية صوم عرفة بعرفة، وقال: حسن وعبد الرزاق في \"المصنف\" ٤/ ٢٨٥ (٧٨٢٩) كتاب: المناسك، باب: صيام يوم عرفة، وابن أبي شيبة ٣/ ١٨٩ (٣٣٧٩) كتاب: الحج، في صوم يوم عرفة بمكة، والنسائي في \"الكبرى\" ٢/ ١٥٤ - ١٥٥ (٢٨٢٥) كتاب: الصيام، في إفطار يوم عرفة بعرفة، والطحاوي في \"شرح معاني الآثار\" ٢/ ٧٢ كتاب: الصيام، باب: صوم يوم عرفة. وصححه الألباني في \"صحيح الترمذي\" (٥٩٩).\n(^٢) رواه عبد الرزاق ٤/ ٢٨٣ - ٢٨٤ (٧٨٢٠).\n(^٣) \"شرح معاني الآثار\" ٢/ ٧٣، \"الفتاوى التاتارخانية\" ٢/ ٣٨٩، \"الاستذكار\" ١٢/ ٢٣٤، \"المنتقى\" ٢/ ٣٠٦.\n(^٤) رواه عبد الرزاق ٤/ ٢٨٤ (٧٨٢١).\n(^٥) رواه عن عائشة ابن أبي شيبة ٣/ ١٩٠ (١٣٣٩٣).\n(^٦) رواه عبد الرزاق ٤/ ٢٨٤ (٧٨٢٤).","vol":"11","page":525},{"text":"وقال الشافعي: أحب صيامه لغير الحاج، أما من حج فأحب أن يفطر، ليقويه عَلَى الدعاء (^١). وقال عطاء: أصومه في الشتاء ولا أصومه في الصيف (^٢).\nوقال الطبري: إنما أفطر - ﷺ - بعرفة ليدل عَلَى أن الاختيار في ذَلِكَ الموضع للحاج الإفطار دون الصوم؛ كيلا يضعف عن الدعاء، وقضاء ما لزمه من المناسك، وكذلك من كره صومه من السلف؛ وإنما كان لما بيناه من إيثارهم الأفضل من ثقل الأعمال عَلَى ما هو دونه، وإبقاءً عَلَى نفسه؛ ليقوى بالإفطار عَلَى الاجتهاد في العبادة، ومن آثر صومه أراد أن يفوز بثوابه، ويدخل من باب الريان (^٣).\nوقال المهلب: في شربه اللبن يوم عرفة أن العيان أقطع للحجج وأنه فوق الخبر، وقد قَالَ - ﷺ -: \"ليس الخبر كالعيان\" (^٤).\n_________\n(^١) \"مختصر المزني\" ٢/ ٢٧.\n(^٢) رواه عبد الرزاق ٤/ ٢٨٤ (٧٨٢٢).\n(^٣) يدل على ذلك حديث سيأتي برقم (١٨٩٦) كتاب: الصوم، باب: الريان للصائمين، ورواه مسلم (١١٥٢) كتاب: الصيام، باب: فضل الصيام، عن سهل بن سعد مرفوعًا: \"إن في الجنة بابًا يقال له: الريان، يدخل منه الصائمون يوم القيامة .. \" الحديث.\n(^٤) رواه أحمد ١/ ٢١٥، ٢٧١، وأحمد بن منيع في \"مسنده\" كما في \"إتحاف الخيرة المهرة\" ٥/ ٤١٦ (٤٩٣٠)، وابن حبان ١٤/ ٩٦ (٦٢١٣) كتاب: التاريخ، باب: بدء الخلق، والطبراني في \"الأوسط\" ١/ ١٢ (٢٥)، وابن عدي في \"الكامل\" ٨/ ٤٥٣، والحاكم ٢/ ٣٢١، والقضاعي في \"مسند الشهاب\" ٢/ ٢٠١ - ٢٠٢ (١١٨٢ - ١١٨٤)، والخطيب في \"تاريخ بغداد\" ٦/ ٥٦، وفي \"موضح الأوهام\" ١/ ٥٣٠، والضياء في \"المختارة\" ١٠/ ٨٠ - ٨٢ (٧٣ - ٧٦) من طريق هشيم بن بشير، عن أبي بشر، عن سعيد بن جبير، عن عبد الله بن عباس مرفوعًا به.\nورواه البزار كما في \"الكشف\" (٢٠٠)، وابن حبان ١٤/ ٩٧ (٦٢١٤)، والطبراني =","vol":"11","page":526},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١٢/ ٥٤ (١٢٤٥١)، وابن عدي ٨/ ٤٥٣، والخطيب في \"الموضح\" ١/ ٥٣٠ من طريق أبي عوانة، عن أبي بشر عن سعيد بن جبير عن ابن عباس به.\nوعن الطريق الأول قال ابن عدي: يقال: إن هشيمًا لم يسمع الحديث من أبي بشر، إنما سمعه من أبي عوانة عن أبي بشر فدلسه، وكذا قال الضياء، وقال القضاعي: قال يحيى: لم يسمعه هشيم. قلت: يحيى هذا هو أحد رواة الحديث عن هشيم.\nوقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، وقال الهيثمي في \"المجمع\" ١/ ١٥٣: رجاله رجال الصحيح، وصححه ابن حبان. وأورده السخاوي في \"المقاصد الحسنة\" (٩١٥) وذكر قول ابن عدي، ثم قال: وهذا لا يمنع صحته، لا سيما وقد رواه الطبراني وابن عدي وأبو يعلى الخليلي في \"الإرشاد\" من حديث ثمامة عن أنس. اهـ.\nقلت: سيأتي تخريج هذا الحديث.\nوقال العجلوني في \"كشف الخفاء\" ٢/ ١٦٩: قال في \"اللآلئ\": فإن قيل: هو معلول بما قال ابن عدي في \"الكامل\" من أن هشيمًا لم يسمع هذا الحديث من أبي بشر، وإنما سمعه من أبي عوانة عن أبي بشر فدلسه، قلت: قال ابن حبان في \"صحيحه\" لم ينفرد به هشيم، فقد رواه أبو عوانه عن أبي بشر أيضًا. اهـ.\nقلت: لم أقف على قول ابن حبان هذا في \"صحيحه\".\nوالحديث أشار السيوطي لصحته في \"الجامع الصغير\" (٧٥٧٥)، وصححه الألباني في \"صحيح الجامع\" (٥٣٧٤).\nقال ابن عبد البر في \"التمهيد\" ٤/ ٣٣٤: \"ليس الخبر كالمعاينة\"، رواه ابن عباس عن النبي - ﷺ - ولم يروه غيره، والله أعلم. اهـ. ونقله عنه القرطبي في \"تفسيره\" ٣/ ١٢٩٨.\nقلت: في الباب من حديث أنس وأبي هريرة وابن عمر.\nحديث أنس رواه الطبراني في \"الأوسط\" ١/ ٩٠ (٦٩٤٣)، وابن عدي في \"الكامل\" ٧/ ٥٥١، والخطيب في \"تاريخه\" ٣/ ٢٠٠، والضياء ٥/ ٢٠٢ (١٨٢٧ - ١٨٢٨) من طريق محمد بن محمد بن مرزوق الباهلي، عن محمد بن عبد الله الأنصاري، عن أبيه، عن عمه ثمامة، عن أنس بن مالك مرفوعًا به. =","vol":"11","page":527},{"text":"وفيه: أن الأكل والشرب في المحافل مباح، إذا كان لتبيين معنى، أو دعت إليه ضرورة كما فعل يوم الكديد إذا علم مما يريد بيانه من سنته.\n_________\n= قال الطبراني: لا يروى هذا الحديث عن أنس إلا بهذا الإسناد، تفرد به محمد بن مرزوق، وقال نحوه الخطيب، وقال الهيثمي في \"المجمع\" ١/ ١٥٣: رواه الطبراني في \"الأوسط\" ورجاله ثقات، وصححه الألباني في \"صحيح الجامع\" (٥٣٧٣).\nوحديث أبي هريرة رواه الخطيب في \"تاريخه\" ٨/ ٢٨ من طريق مالك بن أنس، عن الزهري، عن ابن المسيب، عن أبي هريرة مرفوعًا به.\nوعزاه السيوطي في \"الجامع\" (٧٥٧٤) للخطيب، وأشار إلى حسنه، وصححه الألباني في \"صحيح الجامع\" (٥٣٧٣).\nوحديث ابن عمر رواه ابن عدي ٨/ ٢٦٩ في ترجمة النضر بن طاهر أبو الحجاج البصري (١٩٦٧)، من طريقه عن هشيم، عن يونس، عن سعيد بن جبير، عن ابن عمر مرفوعًا به.\nقال ابن عدي: قال لنا حمزة: فأنكر عليه أهل المعرفة بالحديث وقالوا: الحديث عن ابن عباس، فأخرج الأصل فكان فيه عن ابن عمر. اهـ\nقلت: الظاهر أن الحديث محفوظ من رواية ابن عباس وأنس وأبي هريرة فقط والله أعلم.\nوهذا الحديث مذكور في نوع المشهور من الأحاديث كما هو مقرر في مصطلح الحديث، وهو الذي يسمى عندهم بالمشهور غير الاصطلاحي وهو: ما اشتهر على الألسنة من غير شروط تعتبر، فمنه الصحيح ومنه الحسن ومنه الضعيف والموضوع، وهو أنواع، وهذا الحديث من المشهور بين العامة، هكذا ذكر السيوطي في \"تدريب الراوي\" ٢/ ٢٥٣.\nوكذا هو مذكور في الكتب التي صنفت في هذا النوع من أنواع الحديث، وعنيت بذكر هذِه الأحاديث، انظر: \"المقاصد الحسنة\" (٩١٥)، و\"الدرر المنتثرة في الأحاديث المشتهرة\" للسيوطي (٣٥٢)، \"وتمييز الطيب من الخبيث فيما يدور على ألسنته من الحديث\" لابن الديبع (١١٣٢)، و\"كشف الخفاء\" (٢١٣٧).","vol":"11","page":528},{"text":"وفيه: جواز قبول الهدية من النساء (^١)، ولم يسألها إن كان من مالها أو من مال زوجها إذ كان مثل هذا القدر لا يتشاحُّ الناس فيه.\nوقال ابن التين: كان - ﷺ - يترك العمل يحب أن يعمل به لئلا يضيق عَلَى أمته.\nفرع:\nيستحب أيضًا صوم ثامن ذي الحجة وهو يوم التروية؛ احتياطًا لعرفة.\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٤/ ١٣٣ - ١٣٤.","vol":"11","page":529},{"text":"<span data-type='title' id=toc-1279>٨٦ - باب: التَّلْبِيَةِ وَالتَّكْبِيرِ إِذَا غَدَا مِنْ مِنى إِلَى عَرَفَةَ</span>\n١٦٥٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الثَّقَفِيِّ أَنَّهُ سَأَلَ أَنَسَ بْنَ مَالِكٍ وَهُمَا غَادِيَانِ مِنْ مِنًى إِلَى عَرَفَةَ: كَيْفَ كُنْتُمْ تَصْنَعُونَ فِي هَذَا اليَوْمِ مَعَ رَسُولِ اللهِ - ﷺ -؟ فَقَالَ: كَانَ يُهِلُّ مِنَّا المُهِلُّ فَلَا يُنْكِرُ عَلَيْهِ، وَيُكَبِّرُ مِنَّا المُكَبِّرُ فَلَا يُنْكِرُ عَلَيْهِ. [انظر: ٩٧٠ - مسلم: ١٢٨٥ - فتح: ٣/ ٥١٠]\nذكر فيه حديث مُحَمَّدِ بْنِ أَبِي بَكْرٍ الثَّقَفِيِّ: أَنَّهُ سَأَلَ أَنسًا وَهُمَا غَادِيَانِ مِنْ مِنًى إِلَى عَرَفَةَ: كَيْفَ كُنْتُمْ تَصْنَعُونَ فِي هذا اليَوْمِ مَعَ رَسُولِ اللهِ - ﷺ -؟ قَالَ: كَانَ يُهِلُّ مِنَّا المُهِلُّ فَلَا يُنْكِرُ عَلَيْهِ، وَيُكَبِّرُ المُكَبِّرُ مِنَّا فَلَا يُنْكِرُ عَلَيْهِ.\nهذا الحديث سلف في العيد (^١) (^٢)، وفي الحديث ابتداء قطع التلبية من الغدو من منى، وآخرها رمي جمرة العقبة في حديث الفضل وأسامة بن زيد وابن مسعود، عن رسول الله - ﷺ - (^٣) (قَالَ: كان يهل\n_________\n(^١) في هامش الأصل تعليق نصه: شيخه هنا عبد الله بن يوسف وهناك أبو نعيم.\n(^٢) برقم (٩٧٠).\n(^٣) حديث الفضل بن عباس رواه النسائي ٥/ ٢٧٦ كتاب: مناسك الحج، قطع المحرم التلبية إذا رمى الجمرة، وابن ماجه (٣٠٤٠) كتاب: المناسك، باب: متى يقطع التلبية، وأحمد ١/ ٢١٤.\nوأصله في الصحيحين، دون ذكر لفظ التلبية، وفيه: أنه لم يزل يلبي حتى بلغ جمرة العقبة، سلف برقم (١٥٤٤) كتاب: الحج، باب: الركوب والإرداف في الحج، ورواه مسلم (١٢٨٢) كتاب: الحج، باب: استحباب إدامة الحاج التلبية حتى … وأما حديث أسامة بن زيد فسلف برقم (١٥٤٣ - ١٥٤٤).\nوحديث ابن مسعود سيأتي برقم (١٦٨٣).","vol":"11","page":530},{"text":"منا المهل فلا ينكر عليه ويكبر المكبر منا فلا ينكر عليه) (^١).\nوالذي مضى عليه جمهور العلماء من الصحابة وأهل المدينة اختيار قطعها عند الرواح إلى عرفة، كما حكاه ابن أبي صفرة؛ لأنهم فهموا (^٢) أن تعجيل قطعها وتأخيرها عَلَى الإباحة، يدل عَلَى ذَلِكَ ترك إنكار بعضهم عَلَى بعض، وهم فهموا السنن وتلقوها (^٣)، فوجب الاقتداء بهم في اختيارهم لأنا أمرنا باتباعهم.\nوقال الطحاوي: لا حجة لكم في هذا الحديث؛ لأن بعضهم كان يهل، وبعضهم كان يكبر، ولا يمنع أن يكونوا فعلوا ذَلِكَ ولهم أن يلبوا؛ لأن الحاج فيما قبل يوم عرفة له أن يكبر، وله أن يهل، وله أن يُلبي فلم يكن تكبيره وإهلاله يمنعانه من التلبية (^٤). وقال المهلب: وجه قطع التلبية عند الرواح إلى الموقف من يوم عرفة؛ لأنه آخر السفر، وإليه منتهى الحاج وما بعد ذَلِكَ فهو رجوع. فالتكبير فيه أولى، لقوله تعالى: ﴿فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ﴾ إلى قوله: ﴿فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ﴾، وقال تعالى: ﴿وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ﴾ فدل هذا عَلَى أن التكبير والدعاء لله عند المشعر الحرام وأيام منى أولى من التلبية؛ لأن معناها الإجابة، وإذا بلغ موضع النداء قطع التلبية، وأخذ في الدعاء، وسأل حاجاته، وسيأتي اختلافهم في قطع\n_________\n(^١) من (ج).\n(^٢) في (ج): (زعموا).\n(^٣) في (ج): (نقلوها).\n(^٤) القول ليس للطحاوي ﵀ بل نقله عن آخرين. يقول الطحاوي: واختلفوا في قطعه للتلبية متى ينبغي أن يكون؛ فقال قوم: …، وقالوا: لا حجة لكم في هذِه الآثار التي احتججتم بها علينا … إلخ. \"شرح معاني الآثار\" ٢/ ٢٢٣ - ٢٢٤.","vol":"11","page":531},{"text":"التلبية في حديث الفضل وأسامة بعد هذا قريبًا. والحديث دالٌ عَلَى إباحة التكبير والتهليل، ورواه محمد، عن مالك واحتج بهذا قَالَ: كان القوم يكبرون ويلبون.\nفائدة:\nالغدو: السير، وهو السنة أن يسير إذا طلعت الشمس كما أسلفناه، واستثنى مالك من كان ضعيفًا أو بدابته علة، فلا بأس أن يغدو قبل طلوعها. قَالَ: ويكره أن يمر إلى عرفة من غير طريق المازنين، فإن\nمر عَلَى غيره فلا شيء عليه.","vol":"11","page":532},{"text":"<span data-type='title' id=toc-1280>٨٧ - باب التَّهْجِيرِ بِالرَّوَاحِ يَوْمَ عَرَفَةَ</span>\n١٦٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ قَالَ: كَتَبَ عَبْدُ المَلِكِ إِلَى الحَجَّاجِ أَنْ لَا يُخَالِفَ ابْنَ عُمَرَ فِي الحَجِّ. فَجَاءَ ابْنُ عُمَرَ - ﵁ - وَأَنَا مَعَهُ يَوْمَ عَرَفَةَ حِينَ زَالَتِ الشَّمْسُ، فَصَاحَ عِنْدَ سُرَادِقِ الحَجَّاجِ، فَخَرَجَ وَعَلَيْهِ مِلْحَفَةٌ مُعَصْفَرَةٌ فَقَالَ: مَا لَكَ يَا أَبَا عَبْدِ الرَّحْمَنِ؟ فَقَالَ الرَّوَاحَ إِنْ كُنْتَ تُرِيدُ السُّنَّةَ. قَالَ: هَذِهِ السَّاعَةَ؟ قَالَ: نَعَمْ. قَالَ: فَأَنْظِرْنِي حَتَّى أُفِيضَ عَلَى رَأْسِي ثُمَّ أَخْرُجَ. فَنَزَلَ حَتَّى خَرَجَ الحَجَّاجُ، فَسَارَ بَيْنِي وَبَيْنَ أَبِي، فَقُلْتُ: إِنْ كُنْتَ تُرِيدُ السُّنَّةَ فَاقْصُرِ الخُطْبَةَ وَعَجِّلِ الوُقُوفَ. فَجَعَلَ يَنْظُرُ إِلَى عَبْدِ اللهِ، فَلَمَّا رَأَى ذَلِكَ عَبْدُ اللهِ قَالَ: صَدَقَ.\n[١٦٦٢، ١٦٦٣ - فتح: ٣/ ٥١١]\nذكر فيه:\nعن عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ قَالَ: كَتَبَ عَبْدُ المَلِكِ إِلَى الحَجَّاجِ أَنْ لَا يُخَالِفَ ابْنَ عُمَرَ فِي الحَجِّ. فَجَاءَ ابْنُ عُمَرَ وَأَنَا مَعَهُ يَوْمَ عَرَفَةَ حِينَ زَالَتِ الشَّمْسُ، فَصَاحَ عِنْدَ سُرَادِقِ الحَجَّاجِ، فَخَرَجَ وَعَلَيْهِ مِلْحَفَةٌ مُعَصْفَرَةٌ فَقَالَ: مَا لَكَ يَا أَبَا عَبْدِ الرَّحْمَنِ؟ فَقَالَ: الرَّوَاحَ إِنْ كُنْتَ تُرِيدُ السُّنَّةَ. قَالَ: هَذِهِ السَّاعَةَ؟ قَالَ: نَعَمْ. وفي آخره: فَاقْصُرِ الخُطْبَةَ وَعَجِّلِ الوُقُوفَ. فَجَعَلَ يَنْظُرُ إِلَى عَبْدِ اللهِ، فَلَمَّا رَأَى ذَلِكَ عَبْدُ اللهِ قَالَ: صَدَقَ.\nهذا الحديث ذكره في باب: الجمع بين الصلاتين بعرفة معلقًا، فقال: وقال الليث: حَدَّثَني عقيل، عن ابن شهاب قَالَ: أخْبرَنِي سالم أن الحجاج عام نزل بابن الزبير سأل عبد الله: كيف تصنع في الموقف يوم عرفة؟ فقال سالم: إن كنت تريد السنة فهجر بالصلاة يوم","vol":"11","page":533},{"text":"عرفة إلى آخره (^١). وكأنه أراد بيان تصريح ابن شهاب بسماعه له من سالم، وقال معمر: إن الزهري سمعه من ابن عمر (^٢)؛ لأنه شهد تلك القصة وحضرها. وسمع منه حديثًا آخر.\nوفي \"التمهيد\": روى معمر، عن الزهري أنه كان شاهدًا مع سالم وأبيه هذِه القصة مع الحجاج، ووهم معمر فيه، قَالَ يحيى بن معين: وهم فيه معمر، وابن شهاب لم ير ابن عمر ولم يسمع منه شيئًا (^٣). وعند الإسماعيلي من حديث أبي مصعب والتنيسي، عن مالك: إن كنت تريد أن تصيب السنة اليوم في الموضعين، وعنده: فاقصر الخطبة وعجل الصلاة.\nوروى حديث الليث في \"صحيحه\" عن أبي عمران إبراهيم بن هانئ، حدثَنَا الرمادي، ثَنَا ابن بكير، وأبو صالح، أن الليث حدثهما: ثَنَا عقيل، عن ابن شهاب، أنا سالم، فذكره.\nإذا تقرر ذَلِكَ: فهذا الحديث يدخل في السنة؛ لقوله: (إِنْ كُنْتَ تُرِيدُ السُّنَّةَ)، والمراد سنة سيدنا رسول الله - ﷺ -، وكذلك إذا أطلقها غيره ما لم تضف إلى صاحبها، كقولهم: سنة العمرين وما أشبهه.\nوقد أسلفنا توهيم معمر عن الزهري في شهوده القصة. وقال أحمد بن عبد الله بن صالح: قد روى الزهري عن ابن عمر نحو ثلاثة أحاديث.\n_________\n(^١) سيأتي برقم (١٦٦٢).\n(^٢) ورد بهامش الأصل ما نصه: قال العلائي في \"المراسيل\": قال أحمد بن حنبل، وابن معين: لم يسمع من ابن عمر شيئًا، وقال ابن المديني: سمع الزهري من ابن عمر حديثين فقط، حدثنا به عبد الرزاق: انظر: \"جامع التحصيل في أحكام المراسيل\" للعلائي ص ٢٦٩ (٧١٢).\n(^٣) \"التمهيد\" ١٠/ ٧.","vol":"11","page":534},{"text":"قَالَ ابن عبد البر: هذا لا يصححه أحد سماعًا، وليس لابن شهاب سماع من ابن عمر، وأما محمد بن يحيى الذهلي فقال: ممكن أن يكون قد شاهد ابن عمر مع سالم في قصة الحجاج، واحتج برواية معمر، وفيها: ركب هو وسالم وأنا معهما حين زاغت الشمس، وفيها: قَالَ الزهري: وكنت يومئذٍ صائمًا فلقيت من الحر شدة، قَالَ محمد بن يحيى: وقد روى ابن وهب، عن عبيد الله (^١) بن عمر العمري، عن ابن شهاب نحو رواية معمر، وفي حديثه قَالَ ابن شهاب: وأصاب الناس في تلك الحجة شيء لم يصبنا مثله، واحتج أيضًا بأن عنبسة روى عن يونس، عن ابن شهاب قَالَ: وفدت إلى مروان وأنا محتلم قَالَ: ومروان مات سنة خمس وستين، ومات ابن عمر سنة ثلاث وسبعين، قَالَ: وأظن مولد الزهري في سنة خمسين أو نحو هذا، وموته سنة أربع وعشرين ومائة، فممكن أن يكون شاهد ابن عمر في تلك الحجة، فلست أدفع رواية معمر، هذا آخر كلام الذهلي.\nوذكر الحلواني قَالَ: سمعتُ أحمد بن صالح يقول: قد أدرك الزهري الحرة وهو بالغ وعقلها -أظنه قَالَ: وشهدها- وكانت الحرة أول خلافة يزيد بن معاوية، وذلك سنة إحدى وستين، قَالَ عبد الرزاق: فقلتُ لمعمر: ورأى الزهري ابن عمر؟ قَالَ: نعم، وسمع منه حديثين، فسلني عنهما أحدثكهما (^٢).\n_________\n(^١) في \"التمهيد\" ١٠/ ٨: عبد الله، وما ذكره المصنف -﵀- هو الصواب.\n(^٢) \"التمهيد\" ١٠/ ٧ - ٩ بتصرف.","vol":"11","page":535},{"text":"ثم ها هنا أمور:\nأحدها: قَالَ أبو عمر: رواية يحيى وابن القاسم وابن وهب ومطرف: (وعجل الصلاة). وقَالَ القعنبي وأشهب: (فأقم الخطبة وعجل الوقوف، جعلا موضع الصلاة الوقوف)، قَالَ أبو عمر: وهو عندي غلط؛ لأن أكثر الرواة عن مالك عَلَى خلافه (^١).\nثانيها: تعجيل الصلاة يوم عرفة، سنة مجمع عليها في أول وقت الظهر، ثم يُصلي العصر بإثر السلام.\nقَالَ أبو عمر: وقد يحتمل ما قاله القعنبي أيضًا؛ لأن تعجيل الوقوف بعد تعجيل الصلاة والفراغ منها سنة (^٢). وقد أسلفنا رواية مصعب وغيره عن مالك وفيها: وعجل الصلاة، كما رواه الجماعة.\nثالثها: فيه أن إقامة الحج إلى الخلفاء، ومن جعلوا ذَلِكَ إليه، وهو واجب عليهم، فيقيمون من كان عالمًا به.\nرابعها: في فوائده:\nفيه: الصلاة خلف الفاجر من الولاة ما لم تخرجه بدعته عن الإسلام.\nوفيه: أن الرجل الفاضل لا يؤخذ عليه في مشيه إلى السلطان الجائر فيما يحتاج إليه.\nوفيه: أن تعجيل الرواح للإمام للجمع بين الظهر والعصر بعرفة في أول وقت الظهر سنة، وقد رُوِي عن مالك في هذا الحديث: وعجل الصلاة مكان الوقوف، كما سلف، وهو صحيح المعنى؛ لأن تعجيل الرواح إنما يراد لتعجيل الصلاتين والجمع بينهما، فدل عَلَى أن\n_________\n(^١) و(^٢) المرجع السابق ١٠/ ٢٠.","vol":"11","page":536},{"text":"تعجيل الصلاة بعرفة سنة، ورواية: وعجل الوقوف في البخاري صحيح أيضًا كما سلف.\nوفيه: الغسل للوقوف بعرفة لقول الحجاج لعبد الله: (أَنْظِرْنِي حَتَّى أُفِيضَ عَلَي ماء)، وأهل العلم يستحبونه.\nوفيه: خروج الحجاج وهو محرم وعليه ملحفة معصفرة، ولم ينكر ذَلِكَ عليه ابن عمر، ففيه حجة لمن أجاز المعصفر للمحرم، وقد سلف في بابه (^١).\nوفيه: جواز تأمير الأدون عَلَى الأفضل والأعلم.\nوفيه: أن الأمير يجب أن يعمل في الدين بقول أهل العلم ويصير إلى رأيهم.\nوفيه: ابتداء العالم بالفتيا قبل أن يسأل عنه.\nوفيه: الفهم بالإشارة والنظر.\nوفيه: أن اتباع الشارع هي السنة، وإن كان في المسألة أوجه جائز غيرها.\nوفيه: فتوى التلميذ بحضرة أستاذه عند السلطان وغيره.\nواختلف العلماء في وقت أذان المؤذن بعرفة للظهر والعصر، وفي جلوس الإمام للخطبة قبلهما، فقال مالك: يخطب الإمام طويلًا، ثم يؤذن وهو يخطب، ثم يصلي، ومعنى ذَلِكَ: أن يخطب الإمام صدرًا من خطبته، ثم يؤذن المؤذن ويقيم، فيكون فراغه مع فراغ الإمام من الخطبة، ثم ينزل فيقيم (^٢).\n_________\n(^١) باب: ما يلبس المحرم من الثياب والأردية والأزر، حديث (١٥٤٥).\n(^٢) انظر: \"التمهيد\" ٩/ ١٤٧.","vol":"11","page":537},{"text":"وحكى ابن نافع أنه قَالَ: الأذان بعرفة بعد جلوس الإمام للخطبة (قبلهما) (^١) (^٢). وقال الشافعي: يأخذ المؤذن في الأذان إذا قام الإمام للخطبة الثانية، فيكون فراغه من الأذان بفراغ الإمام من الخطبة ويقيم (^٣). وقال أبو حنيفة وأبو يوسف: إذا صعد الإمام المنبر أخذ المؤذن في الأذان كما في الجمعة (^٤).\nوسُئل مالك: إذا صعد الإمام عَلَى المنبر يوم عرفة أيجلس قبل أن يخطب؟ قَالَ: نعم، ثم يقوم فيخطب طويلًا، ثم يؤذن المؤذن وهو يخطب ثم يُصلي، قَالَ: ويخطب خطبتين (^٥).\nوأجمع العلماء عَلَى أنه - ﷺ - إنما صلى بعرفة صلاة المسافر لا صلاة جمعة، ولم يجهر بالقراءة، وكذلك أجمعوا أن الجمع بينهما يوم عرفة مع الإمام سنة مجمع عليها (^٦)، واختلفوا فيمن فاتته الصلاة يوم عرفة مع الإمام، هل له أن يجمع بينهما أم لا؟ فقال مالك: نعم، وكذا بالمزدلفة (^٧)، وقال أبو حنيفة: لا، إلا من صلاها مع الإمام (^٨).\nواختلف العلماء في الأذان للجمع بينهما: فقال مالك: يصليهما بأذانين وإقامتين، وقال الشافعي وأبو حنيفة وأصحابهما وأبو ثور\n_________\n(^١) من (ج).\n(^٢) \"المدونة الكبرى\" ١/ ٢٤٩.\n(^٣) \"المجموع\" ٨/ ١١٤.\n(^٤) \"المبسوط\" ٤/ ١٥، \"شرح فتح القدير\" ٢/ ٤٧٠.\n(^٥) \"التمهيد\" ٩/ ١٤٧، وينظر رأي الإمام أبي حنيفة وأبي يوسف في: \"المبسوط\" ٤/ ١٥.\n(^٦) انظر: \"التمهيد\" ٩/ ١٤٧، \"الاستذكار\" ٣/ ١٣٧، \"المغني\" ٥/ ٢٦٥.\n(^٧) \"الاستذكار\" ١٣/ ١٣٧.\n(^٨) انظر: \"المبسوط\" ٤/ ١٥ - ١٦.","vol":"11","page":538},{"text":"والطبري: يجمع بينهما بأذان واحد وإقامتين، وقد روي عن مالك مثله، والأول أشهر (^١).\nوقال أحمد وإسحاق: يجمع بينهما بإقامة إقامة، أو باذان وإقامتين إن شاء (^٢)، وإن لم يخطب ويسر بالقراءة فيهما؛ لأنهما ظهر وعصر قصرا من أجل السفر، وقال أبو حنيفة: يجهر. وفي \"شرح الهداية \": يسر.\nوأجمعوا أن الخطبة قبل الصلاة يوم عرفة (^٣)، وقد أسلفنا أنه لا يدخل عرفة إلا وقت الوقوف بعد فعل الظهر والعصر جمعًا بنمرة بقرب عرفات خارج الحرم من طرف الحرم إلى عرفات، وأما ما يفعله معظم الناس في هذِه الأزمان من دخولهم عرفة قبل وقت الوقوف فخطأ وبدعة، والصواب الأول، ويغتسل بنمرة للوقوف.\nقَالَ جابر: ضرب النبي - ﷺ - قبة بنمرة فنزل بها، حَتَّى إذا زاغت الشمس أمر بالقصواء فرحِّلت له، فأتى بطن الوادي فخطب الناس،\n_________\n(^١) انظر: \"الاستذكار\" ١٣/ ١٣٨، وينظر \"شرح معاني الآثار\" ٢/ ٢١٤، \"المبسوط\" ٤/ ١٥.\n(^٢) المنصوص في رواية الكوسج: قلت: الجمع بين الصلاتين بعرفة أو يجمع بأذانٍ وإقامة، (أو بإقامة؟)\nقال: لا، ولكن بإقامة إقامة، لكل صلاةٍ إقامة.\nوهو خلاف ما روي عن سعيد بن جبير، عن ابن عمر ﵄، هذا سالم، عن ابن عمر ﵄.\nقال: إسحاق: كما قال، ولكن إن كان الإمام يتبع رواية سعيد بن جبير إقامة\nواحدة كان أفضل لما لا ينبغي لكل من يجمع بين الصلاتين إلا أن يحدث بينهما عملًا فالإقامة، وإن كان مفتاح الصلاة فتركه أفضل. \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٣٣.\n(^٣) انظر: \"الاستذكار\" ١٢/ ١٤١، \"الإقناع\" للفاسي ٢/ ٨٣٦.","vol":"11","page":539},{"text":"أخرجه مسلم في حديثه الطويل (^١).\nقَالَ عطاء ومجاهد والزهري وابن جريج والثوري ويحيى القطان وأبو ثور وأحمد وابن المنذر وعامة الفقهاء وأهل الحديث: قصر الصلاة غير جائز لأهل مكة بعرفات (^٢). وقال القاسم بن محمد وسالم والأوزاعي ومالك: لهم قصرها (^٣)، ومن صلى العصر في رحله وحده صلاه في وقته عند أبي حنيفة (^٤)، وخالفاه فقالا: يجمع المنفرد.\nوقوله: (فَأَنْظِرْنِي) أي: أخرني للغسل، فأنظره رفقًا به وعونًا، وهي بألف قطع فيما ضبطه بعضهم، وضبطه غيره بضم الظاء ووصل الهمزة، ذكرهما ابن التين.\nوقوله: (حَتَّى أُفِيضَ) قَالَ: صوابه أُفِضْ؛ لأنه جواب الأمر.\nوقول عبد الملك للحجاج: (لا تخالف ابن عمر في الحج)، إقرار بدينه وعلمه وبأنه القدوة في زمانه الذي يجب أن يقتدي به أهل وقته.\nومضي ابن عمر إلى الحجاج حين الزوال؛ مسارعة إلى الخير ومعونةً؛ وحرصًا عَلَى إثبات ما عنده من العلم ونشره وانتفاع الناس به، وتوجهه إليه حين زالت الشمس هو السنة، لما يلزم من تعجيل الصلاة ذَلِكَ اليوم، وصياحه عند سرادق الحجاج -وهو فسطاطه- ليكون أسرع لخروجه من إدخال الإذن عليه، وخروجه وعليه ملحفة معصفرة.\n_________\n(^١) مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.\n(^٢) \"المبسوط\" ١/ ٢٣٦، \"بدائع الصنائع\" ٢/ ١٥٢، \"الأم\" ١/ ١٦٣ \"روضة الطالبين\" ٣/ ٩٣، \"المجموع\" ٨/ ١١٦، \"المستوعب\" ٤/ ٢٢٧، \"المغني\" ٥/ ٢٦٥.\n(^٣) \"عيون المجالس\" ٢/ ٨٢٠، \"الاستذكار\" ١٣/ ١٦٤، \"المنتقى\" ٣/ ٤١.\n(^٤) \"العناية\" ٢/ ٤٧١.","vol":"11","page":540},{"text":"قَالَ ابن التين: يحتمل أن يكون غير مفدمة، وإن كان المصبوغ كله مكروهًا للآية، لكن ليس الحجاج ممن يقتدى به فيقال: مفدم من غيره.\nوقوله: (هذِه السَّاعَةَ؟ قَالَ: نعم) فيه إعلام له بالسنة وأنه التعجيل؛ لأنه حج مع الشارع ورأى أفعاله.\nوقوله: (فَسَارَ بَيْنِي وَبَيْنَ أَبِي) يحتمل أن يكونوا ركبانًا؛ لأن السنة الركوب حينئذٍ لمن له راحلة.\nوقوله: (فَنَزَلَ حَتَّى خَرَجَ الحَجَّاجُ) يدل عَلَى أنه كان راكبًا.\nوقوله: (فَقُلْتُ: إِنْ كُنْتَ تُرِيدُ السُّنَّةَ فَاقْصُرِ الخُطْبَةَ) يدل له أيضًا حديث عمار \"اقصروا الخطبة\"، أخرجه مسلم (^١)، وكذا حديث جابر (^٢)، وبه قَالَ ابن التين (^٣)، والعراقيون من أصحابنا يطلقون أنه لا يخطب الإمام يوم عرفة، ومعناه: أنه ليس لما يأتي به من الخطبة تعلق بالصلاة كخطبة الجمعة؛ لأنها لا تغير حكم الصلاة، وبه قَالَ أبو حنيفة (^٤).\nوقال الشافعي: يخطب (^٥)، وهو قول جميع أصحابنا المغاربة، والمدنيون يقولون: يخطب إلا أنهم لا يجعلون للخطبة حكم الخطبة بالصلاة، وإنما يجعلون لها حكم التعليم (^٦).\n_________\n(^١) مسلم (٨٦٩) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة.\n(^٢) مسلم (٨٦٦) من حديث جابر بن سمرة، و(٨٦٧) من حديث جابر بن عبد الله الأنصاري.\n(^٣) انظر قول ابن التين في \"المنتقى\" ٣/ ٣٦.\n(^٤) \"المبسوط\" ٢/ ١٣٠، \"بدائع الصنائع\" ٢/ ١٥٢.\n(^٥) \"روضة الطالبين\" ٣/ ٩٣، \"أسنى المطالب\" ١/ ٤٨٥، \"مغني المحتاج\" ١/ ٤٩٦.\n(^٦) \"التفريع\" ١/ ٣٥٥، \"عيون المجالس\" ٢/ ٨٤٥، \"المنتقى\" ٣/ ٣٦.","vol":"11","page":541},{"text":"وقد قَالَ ابن حبيب: يخطب قبل الزوال. وقال أبو محمد: فيه نظر.\nوقال أشهب: إن خطب قبل الزوال لم يجزه ويعيدها، إلا أن يكون صلى الظهر بعد الزوال فيجزئه (^١).\nوقال مالك: كل صلاة يخطب لها، فإنه يجهر فيها بالقراءة، قيل له: فعرفة يخطب فيها ولا يجهر بالقراءة؟ فقال: إنما تلك للتعليم (^٢).\nفائدة:\nخطب الحج أربع:\nالأولى: سابع ذي الحجة بعد الزوال فردة، والمالكية: خطبتين يجلس بينهما خلافًا لمحمد، وقيل: قبل الزوال، حكاه محمد، وقال عطاء: أدركتهم يخرجون ولا يخطبون، وأدركتهم يخطبون بمكة.\nثانيها: ببطن عُرنة من عرفة يجلس بينهما.\nثالثها: يوم النحر.\nرابعها: أوسط أيام التشريق، وهو يوم الرءوس (^٣).\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٣٩٦.\n(^٢) \"المدونة\" ١/ ١٥٧.\n(^٣) روى أبو داود (١٩٥٣) كتاب: المناسك، باب: أيُّ يوم يخطب بمنى؟ والبخاري في \"التاريخ\" ٣/ ٢٨٧، وابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٩٢ (٣٣٠٥)، وابن خزيمة ٤/ ٣١٨ (٢٩٧٣)، والطبراني في \"الأوسط\" ٣/ ٤٧ (٢٤٣٠)، والبيهقي ٥/ ١٥١ - ١٥٢ كتاب: الحج، باب: خطبة الإمام بمنى أوسط أيام التشريق، والمزي في \"تهذيب الكمال\" ٩/ ١٢٢ من طريق أبي عاصم، عن ربيعة بن عبد الرحمن بن حصين: حدثتني جدتي سراء بنت نبهان -وكانت ربة بيت في الجاهلية- قالت: خطبنا رسول الله - ﷺ - يوم الرءوس، فقال: \"أي يوم هذا؟ \"، قلنا: الله ورسوله أعلم، قال: \"أليس أوسط أيام التشريق؟ \". وهذا لفظ أبي داود.\nقال الألباني في \"ضعيف أبي داود\" (٣٣٥): إسناده ضعيف، ربيعة فيه جهالة. =","vol":"11","page":542},{"text":"قَالَ ابن حزم: خطبها رسول الله - ﷺ - يوم الأحد ثاني يوم النحر (^١).\nوهو مذهب أبي حنيفة أيضًا (^٢)، وهو يوم القر.\nوفيه حديث في أبي داود (^٣)، وآخر في \"مسند أحمد\" (^٤)، وآخر في\n_________\n= وروى أيضًا أبو داود (١٩٥٢)، والبيهقي ٥/ ١٥١ من طريق ابن المبارك، عن إبراهيم بن نافع، عن ابن أبي نجيح، عن أبيه، عن رجلين من بني بكر قالا: رأينا رسول الله - ﷺ - يخطب بين أوسط أيام التشريق ونحن عند راحلته، وهي خطبة رسول الله - ﷺ - التي خطب بمنى.\nوصححه الألباني في \"صحيح أبي داود\" (١٧٠٦).\n(^١) \"حجة الوداع\" لابن حزم ص ٢٠٥.\n(^٢) \"مختصر اختلاف العلماء\" ٢/ ١٨٥.\n(^٣) أبو داود (١٧٦٥) كتاب: المناسك، باب: في الهدي إذا عطب قبل أن يبلغ. ورواه أحمد ٤/ ٣٥٠، والبخاري في \"التاريخ\" ٥/ ٣٤ - ٣٥، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٣٦٧ (٢٤٠٧)، والنسائي في \"الكبرى\" ٢/ ٤٤٤ (٤٠٩٨) كتاب: الحج، فضل يوم النحر، وابن خزيمة ٤/ ٢٧٣ - ٢٧٤ (٢٨٦٦)، ٤/ ٢٩٤ (٢٩١٧)، ٤/ ٣١٥ (٢٩٦٦)، وابن حبان ٧/ ٥١ (٢٨١١) كتاب: الصلاة، باب: العيدين، والطبراني في \"الأوسط\" ٣/ ٤٤ (٢٤٢١)، وفي \"مسند الشاميين\" ١/ ٢٧٢ - ٢٧٣ (٤٧٥)، والحاكم ٤/ ٢٢١، والبيهقي ٥/ ٢٣٧، ٧/ ٢٨٨، وابن الأثير في \"أسد الغابة\" ٣/ ٣٦٤ - ٣٦٥، والمزي في \"تهذيب الكمال\" ١٥/ ٤٤٥ من طريق ثور بن يزيد، عن راشد بن سعد، عن عبد الله بن عامر بن لحي، عن عبد الله بن قرط، عن النبي - ﷺ - قال: إن أعظم الأيام عند الله تعالى يوم النحر ثم يوم القر، قال عيسى: قال ثور: وهو اليوم الثاني، وقال: .. الحديث. هذا لفظ أبي داود.\nقال الحاكم: صحيح الإسناد ولم يخرجاه، وقال الألباني في \"صحيح أبي داود\" (١٥٤٩): إسناده صحيح.\n(^٤) \"المسند\" ٥/ ٧٣ من طريق حماد بن سلمة عن علي بن زيد، عن أبي حرة الرقاشي، عن عمه قال: كنت آخذًا بزمام ناقة رسول الله - ﷺ - في أوسط أيام التشريق، أذود\nعنه الناس فقال: .. الحديث مطولًا.\nومن هذا الطريق رواه الدارمي ٣/ ١٦٤٩ - ١٦٥٠ (٢٥٧٦) كتاب: البيوع، باب: =","vol":"11","page":543},{"text":"الدارقطني (^١).\n_________\n= في الربا الذي كان في الجاهلية، وأبو يعلى ٣/ ١٣٩ (١٥٦٩)، والطبراني ٤/ ٥٣ (٣٦٠٩)، وابن الأثير في \"أسد الغابة\" ٦/ ٣٦٦.\nوذكره أبو داود معلقًا بعد حديث (١٩٥٣) كتاب: المناسك، باب: أي يوم يخطب بمنى؟ فقال: وكذلك قال عم أبي حرة الرقاشي: إنه خطب أواسط أيام التشريق.\nوفي \"علل ابن أبي حاتم\" ٢/ ٣٢٤ - ٣٢٥ (٢٤٩٣) سئل أبو زرعة عن هذا الحديث قيل: هل يسمى أبو حرة، ويسمى عمه؟ فقال: لا يسمى أبو حرة ولا عمه، ولا أعرف له إلا هذا الحديث الواحد. وقال المنذري: أبو حرة الرقاشي: اسمه حنيفة، وقال أبو الفضل محمد بن طاهر: عمه حنيفة، ويقال: حكيم بن أبي زيد، وقيل: عامر بن عبدة الرقاشي، وقال عبد الله البغوي: عم أبي حرة بلغني أن اسمه حذلم بن حنيفة، وعلى بن زيد هذا هو ابن جدعان، لا يحتج بحديثه اهـ \"مختصر أبي داود\" ٣/ ٦٩، وتعقبه الشيخ أحمد شاكر في تعليقه على \"المختصر\"، فقال: علي بن زيد: اختلف فيه، والراجح عندنا أنه ثقة، ومن فقه ترجمته أيقن أن كلام من تكلم فيه لا يضر. اهـ. وقال الهيثمي في \"المجمع\" ٣/ ٢٦٥ - ٢٦٦: أبو حرة الرقاشي وثَّقه أبو داود، وضعَّفه ابن معين، وفيه: علي بن زيد، وفيه كلام، وقال في ٤/ ١١٦: فيه: علي بن زيد، وهو ضعيف، وقد وثق.\nوقال الألباني في \"ضعيف أبي داود\" (٣٣٦) وصله الإمام أحمد بسند فيه علي بن زيد بن جدعان، وهو ضعيف.\n(^١) \"سنن الدارقطني\" ٢/ ٢٤٥.\nورواه الروياني في \"مسنده\" ٢/ ٤٩٨ - ٤٩٩ (١٥٣٠)، والبغوي في \"معجم الصحابة\" ٥/ ١١٣ (٢٠١٤)، والطبراني ١٩/ ١٧٥ - ١٧٦ (٤٠٠ - ٤٠١) من طريق كرامة بنت الحسين بن جعفر بن الحارث قالت: سمعت أبي يحدث، عن أبي عياش، عن جابر بن عبد الله الأنصاري، عن كعب بن عاصم الأشعري: أن رسول الله - ﷺ - خطب بمنى أوسط أيام الأضحى -يعني الغد من يوم النحر- وهذا لفظ الدارقطني، وعند بعضهم: أوسط أيام التشريق.\nوقال البغوي: هذا حديث غريب، وقال الحافظ في \"الإصابة\" ٣/ ٢٩٧: أخرجه البغوي وقال: غريب، وأخرجه ابن السكن. اهـ. وقال الهيثمي في \"المجمع\" ٣/ ٢٧٢: فيه كرامة بنت الحسين، ولم أجد من ذكرها.","vol":"11","page":544},{"text":"قَالَ ابن حزم: وقد روي أيضًا أنه خطبهم يوم الاثنين، وهو يوم الأكارع، وأوصى بذوي الأرحام خيرًا (^١).\nقَالَ ابن قدامة: وروي عن أبي هريرة أنه كان يخطب العشر كله، وفي \"المصنف\": وكذا ابن الزبير (^٢).\n_________\n(^١) \"حجة الوداع\" ص ٢٠٥.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٢٤٦ (١٣٩٧١) كتاب: الحج، في خطبة النبي - ﷺ - أي يوم يخطب؟","vol":"11","page":545},{"text":"<span data-type='title' id=toc-1281>٨٨ - باب الوُقُوفِ عَلَى الدَّابَّةِ بِعَرَفَةَ</span>\n١٦٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي النَّضْرِ، عَنْ عُمَيْرٍ -مَوْلَى عَبْدِ اللهِ بْنِ العَبَّاسِ- عَنْ أُمِّ الفَضْلِ بِنْتِ الحَارِثِ، أَنَّ نَاسًا اخْتَلَفُوا عِنْدَهَا يَوْمَ عَرَفَةَ فِي صَوْمِ النَّبِيِّ - ﷺ -، فَقَالَ بَعْضُهُمْ: هُوَ صَائِمٌ. وَقَالَ بَعْضُهُمْ: لَيْسَ بِصَائِمٍ. فَأَرْسَلَتْ إِلَيْهِ بِقَدَحِ لَبَنٍ وَهْوَ وَاقِفٌ عَلَى بَعِيرِهِ فَشَرِبَهُ. [انظر: ١٦٥٨ - مسلم: ١١٢٣ - فتح: ٣/ ٥١٣]\nذكر فيه حديث أم الفضل السالف قريبًا في باب صوم يوم عرفة، وفي آخره: وَهْوَ وَاقِفٌ عَلَى بَعِيرِهِ فَشَرِبَهُ (^١).\nوالوقوف راكبًا أفضل من الترجل للاتباع.\nوفيه: قوة عَلَى الدعاء والتضرع والتعظيم لشعائر الله، وهو ما اختاره مالك والشافعي وجماعة، وعنه قول: إنهما سواء (^٢).\nوقد سلف هذا المعنى.\nوفيه: أن الوقوف عَلَى ظهر الدواب مباح، إذا كان بالمعروف ولم يجحف بالدابة، وأن النهي الوارد ألا تتخذ ظهورها منابر، معناه الأغلب الأكثر، بدليل هذا الحديث.\nوإرسالا أم الفضل إلى الشارع؛ لتختبر صومه كما سلف وهو دال عليه، وإن كان قد تركه لغيره كشبع.\nوذكر بعضهم فيما حكاه ابن التين: أن من سهل عليه بذل المال\n_________\n(^١) برقم (١٦٥٨).\n(^٢) \"الاستذكار\" ١٣/ ٢٣، \"المنتقى\" ٣/ ١٩، \"البيان\" ٤/ ٣١٧، \"مغني المحتاج\" ١/ ٤٩٧.","vol":"11","page":546},{"text":"وشق عليه المشي، فمشيه أكثر أجرًا له، ومن شق عليه بذله وسهل عليه المشي فركوبه أكثر أجرًا له، وهذا على اعتبار المشقة في الأجور، قَالَ: وذلك غير بعيد.","vol":"11","page":547},{"text":"<span data-type='title' id=toc-1282>٨٩ - باب الجَمْعِ بَيْنَ الصَّلَاتَيْنِ بِعَرَفَةَ</span>\nوَكَانَ ابْنُ عُمَرَ إِذَا فَاتَتْهُ الصَّلَاةُ مَعَ الإِمَامِ جَمَعَ بَيْنَهُمَا.\n\n١٦٦٢ - وَقَالَ اللَّيْثُ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَالِمٌ، أَنَّ الحَجَّاجَ بْنَ يُوسُفَ -عَامَ نَزَلَ بِابْنِ الزُّبَيْرِ ﵄- سَأَلَ عَبْدَ اللهِ - ﵁ -: كَيْفَ تَصْنَعُ فِي المَوْقِفِ يَوْمَ عَرَفَةَ؟ فَقَالَ سَالِمٌ: إِنْ كُنْتَ تُرِيدُ السُّنَّةَ فَهَجِّرْ بِالصَّلَاةِ يَوْمَ عَرَفَةَ. فَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ: صَدَقَ، إِنَّهُمْ كَانُوا يَجْمَعُونَ بَيْنَ الظُّهْرِ وَالعَصْرِ فِي السُّنَّةِ. فَقُلْتُ لِسَالِمٍ: أَفَعَلَ ذَلِكَ رَسُولُ اللهِ - ﷺ - فَقَالَ سَالِمٌ: وَهَلْ تَتَّبِعُونَ فِي ذَلِكَ إِلاَّ سُنَّتَهُ؟! [انظر: ١٦٦٠ - فتح: ٣/ ٥١٣]\nثم ذكر معلقًا حديث ابن عمر السالف قريبًا في التهجير (^١)، وقد سلف مسندًا (^٢)، وحكمة الجمع أول الوقت امتداد الوقوف والدعاء والتضرع والإنابة، وقد أسلفنا في باب: التهجير، اختلاف العلماء فيمن فاتته الصلاة بعرفة مع الإمام، فكان ابن عمر يجمع بينهما، كما حكاه البخاري، وهو قول عطاء ومالك وأحمد وإسحاق وأبي ثور، وحكاه أبو ثور عن يعقوب ومحمد والشافعي (^٣).\nقال النخعي وأبو حنيفة والثوري: إذا فاتته مع الإمام صلى كل صلاة لوقتها، ولا يجوز الجمع إلا مع الإمام للاتباع. ووجه الدلالة عَلَى الكوفيين قول سالم للحجاج: (إن كنت تريد السنة فهجر بالصلاة يوم عرفة)، وهذا خطاب يتوجه إلى كل أحد مأمومًا كان أو منفردًا أن سنة الصلاة ذَلِكَ الوقت، وكذلك قول ابن عمر: كانوا يجمعون\n_________\n(^١) في هامش الأصل: بالرواح يوم عرفة.\n(^٢) برقم (١٦٦٠).\n(^٣) سبق بيان المسألة.","vol":"11","page":548},{"text":"بينهما، فالسنة لفظ عام يدخل فيه كل مصلِّ، فمن زعم أنه لبعض المصلين فعليه الدليل.\nقَالَ الطحاوي: وقد رُوِي عن ابن عمر وعائشة مثل قول الصاحبين من غير خلاف من الصحابة، وقال ابن القصار: قول (الكوفيين) (^١) ليس بشيء؛ لقوله: \"صلوا كما رأيتموني أصلي\" (^٢) وهذا خطاب لكل واحد في نفسه أن يُصلي الصلاتين في وقت إحداهما بعرفة كما فعل - ﷺ -؛ لأن الخطاب إنما يتوجه إلى هيئة الصلاة ووقتها لا إلى الإمامة.\nواتفق مالك وأبو حنيفة والشافعي عَلَى أنه إذا وافق يوم عرفة يوم جمعة لم يصل بهم الإمام الجمعة، وكذلك قال الطحاوي (^٣).\nقَالَ أبو حنيفة وأبو يوسف: يجمع بمنى من له ولاية الصلاة هناك.\nوقال محمد ومالك والشافعي: لا يجمع، وإنما يصلي بعرفة الظهر ركعتين سواء، هذا إن كان الإمام من غير أهل عرفة. وقال أبو يوسف: يجمع بها، وسأل أبو يوسف مالكًا عن هذِه المسألة\n_________\n(^١) ورد بهامش (م) تعليق على هذِه الكلمة وهو: المراد بالكوفيين: الإمام إبراهيم النخعي والإمام سفيان الثوري والإمام أبو حنيفة - ﵁ -، يقول ابن القصار: إن قولهم: ليس بشيء، لعمري إنه ليس بشيء؛ لأن قولهم - ﵃ - جارٍ على القاعدة الأصولية، وبين أن الشيء إذا ورد على غير القياس يقتصر فيه على مورده ولا يتعدى إلى غيره، وتقديم الصلاة على وقتها على غير القياس. وقد ورد مع الجماعة والإمام، فيقتصر على مورده ألا يتعدى إلى حالة الانفراد.\nوبقية الهامش غير واضح ثم بعد ذلك: إنه بخلاف الجمع في مزدلفة فإن الجمع فيها على كل حال بعدم تقديم الصلاة على وقتها … والله أعلم.\n(^٢) سبق برقم (٦٣١) كتاب: الأذان، باب: الأذان للمسافر، إذا كانوا جماعة والإقامة، وكذلك بعرفة وجمع. من حديث مالك بن الحويرث.\n(^٣) \"المبسوط\" ٤/ ٥٥، \"المدونة\" ١/ ٢٣٩، \"المجموع\" ٨/ ١١٧ - ١١٨.","vol":"11","page":549},{"text":"بحضرة الرشيد فقال مالك: سبايانا بالمدينة يعلمون ألا جمعة بعرفة، وعلى هذا أهل الحرمين مكة والمدينة، وهم أعلم بذلك من غيرهم، وقد جمع الشارع بين الصلاتين بعرفة، وصادف ذَلِكَ يوم جمعة، ولم ينقل أنه جهر بالقراءة، فدلَّ أنه - ﷺ - صلى الظهر (بغير) (^١) جهر، ولو جهر لنقل، وأيضًا فإن من شرط الجمعة الاستيطان، وليست عرفة بوطن لأهل مكة، فلم يجز لهم أن يصلوها.\nوروى ابن وهب عن مالك: أنه إذا وافق يوم جمعة يوم التروية أو يوم عرفة أو يوم النحر أو أيام التشريق لا جمعة عليهم، من كان من أهل مكة أو من أهل الآفاق، قَالَ: ولا صلاة عيد يوم النحر.\n_________\n(^١) في (ج): (لغير).","vol":"11","page":550},{"text":"<span data-type='title' id=toc-1283>٩٠ - باب قَصْرِ الخُطْبَةِ بِعَرَفَةَ</span>\n١٦٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ المَلِكِ بْنَ مَرْوَانَ كَتَبَ إِلَى الحَجَّاجِ أَنْ يَأْتَمَّ بِعَبْدِ اللهِ بْنِ عُمَرَ فِي الحَجِّ، فَلَمَّا كَانَ يَوْمُ عَرَفَةَ جَاءَ ابْنُ عُمَرَ ﵄ وَأَنَا مَعَهُ حِينَ زَاغَتِ الشَّمْسُ -أَوْ زَالَتْ- فَصَاحَ عِنْدَ فُسْطَاطِهِ أَيْنَ هَذَا؟ فَخَرَحَ إِلَيْهِ، فَقَالَ ابْنُ عُمَرَ: الرَّوَاحَ. فَقَالَ: الآنَ؟ قَالَ: نَعَمْ. قَالَ أَنْظِرْنِي أُفِيضُ عَلَيَّ مَاءً. فَنَزَلَ ابْنُ عُمَرَ ﵄ حَتَّى خَرَجَ، فَسَارَ بَيْنِي وَبَيْنَ أَبِي. فَقُلْتُ: إِنْ كُنْتَ تُرِيدُ أَنْ تُصِيبَ السُّنَّةَ اليَوْمَ فَاقْصُرِ الخُطْبَةَ وَعَجِّلِ الوُقُوفَ. فَقَالَ ابْنُ عُمَرَ: صَدَقَ. [انظر: ١٦٦٠ - فتح ٣/ ٥١٤]\nذكر فيه حديث ابن عمر مع الحجاج السالف (^١)\nوقصر الخطبة بعرفة وغيرها سنة، وقد أسلفناه.\n_________\n(^١) سلف برقم (١٦٦٠).","vol":"11","page":551},{"text":"<span data-type='title' id=toc-1284>٩١ - باب الوُقُوفِ بِعَرَفَةَ</span>\n١٦٦٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، حَدَّثَنَا مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ: كُنْتُ أَطْلُبُ بَعِيرًا لِي. وَحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ مُحَمَّدَ بْنَ جُبَيْرٍ، عَنْ أَبِيهِ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: أَضْلَلْتُ بَعِيرًا لِي، فَذَهَبْتُ أَطْلُبُهُ يَوْمَ عَرَفَةَ، فَرَأَيْتُ النَّبِيَّ - ﷺ - وَاقِفًا بِعَرَفَةَ، فَقُلْتُ: هَذَا وَاللهِ مِنَ الحُمْسِ، فَمَا شَأْنُهُ هَا هُنَا؟ [مسلم: ١٢٢٠ - فتح: ٣/ ٥١٥]\n\n١٦٦٥ - حَدَّثَنَا فَرْوَةُ بْنُ أَبِي المَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ عُرْوَةُ: كَانَ النَّاسُ يَطُوفُونَ فِي الجَاهِلِيَّةِ عُرَاةً إِلاَّ الحُمْسَ -وَالحُمْسُ: قُرَيْشٌ وَمَا وَلَدَتْ- وَكَانَتِ الحُمْسُ يَحْتَسِبُونَ عَلَى النَّاسِ، يُعْطِي الرَّجُلُ الرَّجُلَ الثِّيَابَ يَطُوفُ فِيهَا، وَتُعْطِي المَرْأَةُ المَرْأَةَ الثِّيَابَ تَطُوفُ فِيهَا، فَمَنْ لَمْ يُعْطِهِ الحُمْسُ طَافَ بِالبَيْتِ عُرْيَانًا، وَكَانَ يُفِيضُ جَمَاعَةُ النَّاسِ مِنْ عَرَفَاتٍ، وَيُفِيضُ الحُمْسُ مِنْ جَمْعٍ. قَالَ: وَأَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ ﵂ أَنَّ هَذِهِ الآيَةَ نَزَلَتْ فِي الحُمْسِ ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩] قَالَ: كَانُوا يُفِيضُونَ مِنْ جَمْعٍ، فَدُفِعُوا إِلَى عَرَفَاتٍ. [٤٥٢٠ - مسلم: ١٢١٩ - فتح: ٣/ ٥١٥]\nذكر فيه حديث مُحَمَّدٍ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ: كُنْتُ أَطْلُبُ بَعِيرًا لِي، وفي لفظ: أَضْلَلْتُ بَعِيرًا لِي، فَذهَبْتُ أَطْلُبُهُ يَوْمَ عَرَفَةَ، فَرَأَيْتُ النَّبِيَّ - ﷺ - وَاقِفًا بِعَرَفَةَ، فَقُلْتُ: هذا والله مِنَ الحُمْسِ، فَمَا شَأْنُهُ هَا هُنَا؟\nهذا الحديث زاد فيه الإسماعيلي في \"صحيحه\" والبرقاني فيما ذكره الحميدي. قَالَ سفيان: -يعني قريشًا- وكانت تسمى الحمس، وكانت قريش لا تجاوز الحرم، ويقولون: نحن أهل الله فلا نخرج من\nالحرم، وكان سائر الناس يقفون بعرفة، وذلك قوله: ﴿ثُمَّ أَفِيضُوا مِنْ","vol":"11","page":552},{"text":"حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩] قَالَ سفيان: الأحمس: الشديد في دينه (^١). زاد أبو نعيم في \"مستخرجه\": وكان الشيطان قد استهواهم فقال لهم: إن عظمتم غير حرمكم استخف الناس بحرمكم، فكانوا لا يخرجون من الحرم، وقيل: كانت قريش تتكبر أن تقف مع الناس.\nولابن إسحاق: حَدَّثَني عبد الله بن أبي بكر، عن عثمان بن أبي سليمان بن جبير بن مطعم، عن عمه نافع، عن أبيه جبير قَالَ: رأيتُ النبي - ﷺ - قائمًا مع الناس قبل أن ينزل عليه الوحي توفيقًا من الله تعالى له (^٢). وهذا يزيل شبهة من زعم أن رؤية جبير كانت بعد النبوة.\nقَالَ ابن التين: وروي هذا الحديث، عن سفيان، عن عمرو، عن محمد، عن أبيه -مثل ما في البخاري- قَالَ فيه: رأيته - ﷺ - قائمًا مع الناس قبل أن يبعث. فمن ها هنا قَالَ بعضهم: إنه - ﷺ - حج في الجاهلية (^٣)، أما بعد الهجرة فواحدة، وأحاطت قريش به.\nثم ذكر البخاري من حديث هِشَامِ بْنِ عُرْوَةَ قَالَ عُرْوَةُ: كَانَ النَّاسُ يَطُوفُونَ فِي الجَاهِلِيَّةِ عُرَاةً إِلَّا الحُمْسَ- وَالحُمْسُ: قُرَيْشٌ وَمَا وَلَدَتْ .. الحديث، وفي آخره قالت عائشة: إِنَّ هذِه الآيَةَ نَزَلَتْ فِي الحُمْسِ ﴿ثُمَّ أَفِيضُوا﴾ [البقرة: ١٩٩] قَالَ: كَانُوا يُفِيضُونَ مِنْ جَمْعٍ، فَدُفِعُوا إِلَى عَرَفَاتٍ.\n_________\n(^١) \"الجمع بين الصحيحين\" للحميدي ٣/ ٣٦٨ وقول سفيان رواه مسندًا، البيهقي في \"سننه\" ٥/ ١١٤، كتاب: الحج، باب: الوقوف بعرفة.\n(^٢) \"سيرة ابن إسحاق\" ص ٧٦.\n(^٣) ورد بهامش النسخة \"م\" ما نصه: قوله هذا هو الحج الأكبر يحمد له يكون الإشارة إلى يوم النحر ويؤيده رواية أبي داود عن ابن عمر أنه جعله وهو يوم النحر من الحمد له فقال: أي يوم هذا؟ قالوا: يوم النحر، قال: \"هذا يوم الحج الأكبر\" وإليه ذهب مالك، ويحمد له يكون إشارة أي يوم النحر الذي حج فيه النبي - ﷺ -.","vol":"11","page":553},{"text":"وقد اختلف المفسرون في هذِه الآية:\nفقال الضحاك: يريد إبراهيم - ﵇ - (^١). ويؤيده ما أخرجه الترمذي وحسنه، عن يزيد بن سفيان قَالَ: كنا وقوفًا مكانًا بعيدًا من الموقف فأتانا ابن مربع فقال: أتى رسول الله - ﷺ - إليكم يقول لكم: \"كونوا عَلَى مشاعركم، فإنكم عَلَى إرث من إرث إبراهيم\" (^٢).\nوروي عن الضحاك أنه الإمام (^٣)، وقيل: آدم (^٤)، وقد قرئ: (الناسي) (^٥) وقيل: سائر الناس.\nقَالَ ابن التين: وهو الصحيح بدليل حديث جبير (غير الحمس) وهم قريش، ومن ولدت من غيرها، وقيل: قريش ومن ولدت وأحلافها، وقيل: قريش ومن ولدت من قريش وكنانة وجديلة قيس، وكانوا إذا أنكحوا امرأة منهم غريبًا اشترطوا عليه أن ولدها عَلَى دينهم، ودخل في هذا الاسم من غير قريش ثقيف وليث بن بكر وخزاعة وبنو عامر بن صعصعة.\nوقوله: (وَالحُمْسُ: قُرَيْش وَمَا وَلَدَتْ) قَالَ الداودي: يعني من مسه\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٣٠٥ (٣٨٤٥)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٤ (١٨٦١).\n(^٢) \"سنن الترمذي\" (٨٨٣) وقال الترمذي: حديث حسن صحيح لا نعرفه إلا من حديث ابن عيينة عن عمرو بن دينار، وصححه الألباني في \"صحيح الجامع\" (٤٥٨٦).\n(^٣) رواه ابن أبي حاتم ٢/ ٣٥٤ (١٨٦٢).\n(^٤) قاله الزهري، كذا ذكره البغوي في \"معالم التنزيل\" ١/ ٢٣١، وابن الجوزي في \"زاد المسير\" ١/ ٢١٤.\n(^٥) هي قراءة سعيد بن جبير، وهي شاذة. قال ابن خالويه: يعني: آدم عُهد إليه فنسي.\nاهـ \"مختصر شواذ القرآن\" ص ٢٠.","vol":"11","page":554},{"text":"ولادة قريش من نسل البنات، والأحمس والحمس: الشديد، وتحامس القوم تحامسًا وحماسًا: تنادوا واقتتلوا، والأحمس: المشدد عَلَى نفسه في الدين، والحماسة: الشدة في كل شيء، ذكره ابن سيده (^١)، وتحامس عنيِّ: من غلط العامة، وحمس بالكسر، وأحمس: بين الحمس، وقيل: والحمسة: الحرمة، ذكره ابن فارس (^٢).\nقال الحربي عن بعضهم: سموا حمسًا بالكعبة؛ لأنها حمساء، وحجرها أبيض يضرب إلى السواد، وذكره الهروي.\nقَالَ ابن إسحاق: وكانت قريش -لا أدري بعد الفيل أو قبله- ابتدعت أمر الحمس رأيًا رأوه، فتركوا الوقوف عَلَى عرفة والإفاضة منها، وهم يعرفون ويقرون أنها من المشاعر والحج، إلا أنهم قالوا: نحن أهل الحرم، نحن الحمس، والحمس أهل الحرم، قالوا: ولا ينبغي للحمس أن يأتقطوا الأقط، ولا يسلوا السمن وهم حرم، ولا يدخلوا بيتًا من شعر، ولا يستظلوا -إن استظلوا- إلا في بيوت الأدم ما كانوا حرمًا، ثم قالوا: لا ينبغي لأهل الحل أن يأكلوا من طعام جاءوا به معهم من (الحل إلى الحرم) (^٣) إذا جاءوا حجاجًا أو عمارًا، ولا يطوفوا بالبيت إذا قدموا أول طوافهم إلا في ثياب الحمس، ومما أحدثوه أن لا يطوفوا بالبيت عراة، ولا يطوفوا بين الصفا والمروة، وما سواهم من العرب يقال لهم: الحلة، كانوا إذا حجوا طافوا بالبيت عراة ورموا ثيابهم التي قدموا فيها، وقالوا: نكرم البيت أن نطوف به في ثيابنا التي جرحنا بها الآثام، فما طرحوا من\n_________\n(^١) \"المحكم\" ٣/ ١٥٧.\n(^٢) \"مجمل اللغة\" ١/ ٢٥١.\n(^٣) في الأصل: (الحلال الحرم).","vol":"11","page":555},{"text":"ثوب لم يمسه أحد (^١). وسُمَّي النسيء واللقاء والحريم، ذكره الكلبي.\nوقال السهيلي: كانوا ذهبوا في ذَلِكَ مذهب الترهب والتأله، وكانت نساؤهم لا ينسجن الشعر ولا الوبر (^٢)، وكذا قَالَ المهلب: إنما كان وقوف قريش -وهم الحمس- عند المشعر الحرام من أجل أنها كانت عزتها في الجاهلية- بالحرم وسكناها فيه، ويقولون: نحن جيران الله، فكانوا لا يرون الخروج عنه إلى الحل عند وقوفهم في الحج، ويقولون: نحن لا نفارق عزنا وما حرم الله به أموالنا ودماءنا،\nوكانت طوائف العرب تقف في موقف إبراهيم من عرفة، وكان وقوف النبي - ﷺ - وطوائف العرب بعرفة ليدعوهم إلى الإسلام وما افترض الله تعالى عليه من تبليغ الدعوة وإفشاء الرسالة، وأمر الناس كلهم بالإفاضة من حيث أفاض الناس من عرفة، وقيل: كانت قريش تستكبر أن تقف مع الناس، وكذلك جبير، وقال: ما شأنه وقف في الحل؟ وانظر كيف أنكر جبير ذَلِكَ، وقد حج قبله عتَّاب سنة ثمان وأبو بكر سنة تسع (^٣)، فإما أن يكونا وقفا بجمع عَلَى ما كانت قريش تفعل، أو لم يكن جبير شهد معهما الموسم، قاله ابن التين. وإنما كان ذَلِكَ في الجاهلية كما سلف، وجبير أسلم عام الفتح (^٤).\n_________\n(^١) \"سيرة ابن إسحاق\" ص ٨٠ - ٨١.\n(^٢) \"الروض الأنف\" ١/ ٢٢٩.\n(^٣) انظر: \"السيرة النبوية\" لابن هشام ٤/ ١٤٩، ٢٠١.\n(^٤) انظر ترجمته في: \"الاستيعاب\" ١/ ٣٠٣ (٣١٥)، \"أسد الغابة\" ١/ ٣٢٣ (٦٩٨)، \"الإصابة\" ١/ ٢٢٥ (١٠٩١).\nوورد في هامش الأصل ما نصه: قال الذهبي في \"التجريد\": أسلم هو بعد الحديبية، انتهى. =","vol":"11","page":556},{"text":"وقال الخطابي: قوله: ﴿مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩] في ضمنه الأمر بالوقوف بعرفة؛ لأن الإفاضة والانتشار إنما يكون عن اجتماع قبله بها (^١).\nوكذا قَالَ ابن بطال: في الآية دليل أنه قد أمرهم بوقوف عرفة قبل إفاضتهم منها، غير أنا لم نجده، ذكر لنا ابتداء ذَلِكَ الوقوف، وبينه الشارع كما سيأتي.\nفإن قلت: ثم يفيض (المهملة) (^٢): وقال تعالى: ﴿فَاذْكُرُوا اللَّهَ عِنْدَ المَشْعَرِ الحَرَامِ﴾ [البقرة: ١٩٨]، ثم قَالَ: ﴿ثُمَّ أَفِيضُوا﴾ [البقرة: ١٩٩] وإنما الإفاضة من عرفات قبل المجيء إلى المشعر الحرام فالجواب أن (ثم) بمعنى الواو، والمختار أنها عَلَى بابها، والمعنى: ثم آمركم بالإفاضة من عرفات من حيث أفاض الناس، وفيه معنى التوكيد؛ لأنهم أمروا بالذكر عند المشعر الحرام إذا أفاضوا من عرفات، ثم أكد عليهم الإفاضة من حيث أفاض الناس لا من حيث كانت قريش تفيض.\nوزعم الطحاوي أن ظاهر الآية: فإذا أفضتم من عرفات، وقوله: ﴿مِنْ حَيثُ أفَاضَ النَّاسُ﴾ [البقرة: ١٩٩]، والإفاضة الأولى من عرفات، والثانية من المشعر الحرام؛ لأنه قَالَ: ﴿فَاذْكُرُوا اللَّهَ عِنْدَ المَشْعَرِ الحَرَامِ﴾ [البقرة: ١٩٨]، إلى ﴿ثُمَّ أَفِيضُوا مِنْ حَيثُ أفَاضَ\n_________\n= والحديبية سنة ست، وفي تهذيب النووي: أسلم عام خيبر، انتهى.\nوخيبر سنة سبع، قال النووي: وقيل: أسلم عام الفتح، انتهى.\nوالفتح في السنة الثامنة في رمضان.\n(^١) \"أعلام الحديث\" ٢/ ٨٨٧.\n(^٢) كذا في الأصل ولعلها: (المهلة).","vol":"11","page":557},{"text":"النَّاسُ﴾ [البقرة: ١٩٩] غير أنا وجدنا قوله: ﴿مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩] في معنى: وأفيضوا، وتجعل ثم في موضع الواو كما قَالَ تعالى: ﴿وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ﴾ ثم قَالَ: ﴿ثُمَّ اللهُ شَهِيدٌ﴾ [يونس: ٤٦] عَلَى معنى: والله شهيد (^١).\nواختلفوا إذا دفع من عرفة قبل الغروب ولم يقف بها ليلًا، فذهب مالك إلى أن الاعتماد في الوقوف بعرفة عَلَى الليل من ليلة النحر والنهار من يوم عرفة تبع، فإن وقف جزءًا من النهار وحده ودفع قبل الغروب لم يجزئه، وإن وقف جزءًا من الليل أي جزء كان قبل طلوع الفجر من يوم النحر أجزأه؛ وأخذ في ذَلِكَ مما رواه عن نافع، عن ابن عمر أنه قَالَ: من لم يقف بعرفة ليلة المزدلفة قبل أن يطلع الفجر فقد فاته الحج (^٢). وعن عروة بن الزبير مثله (^٣)، ورفعه ابن عمر مرة: \"من فاته عرفات بليل فقد فاته الحج\" (^٤). وعن عطاء يرفعه \"من أدرك عرنة بليل فقد أدرك الحج ومن فاته عرفات بليل فقد فاته الحج\" وعن عمرو بن شعيب رفعه قَالَ: \"من أجاز بطن عرفة قبل أن تغيب الشمس فلا حج له\" (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٣٤٤.\n(^٢) رواه مالك في \"الموطأ\" ١/ ٥٢٠ (١٣٤٣) كتاب: المناسك، باب: وقوف من فاته الحج بعرفة، \"عيون المجالس\" ٢/ ٨٢٢، ٨٢٣.\n(^٣) رواه مالك في \"الموطأ\" ١/ ٥٢٠ - ٥٢١ (١٣٤٤).\n(^٤) رواه ابن عدي في \"الكامل\" ٧/ ٣٩٣، والدارقطني في \"سننه\" ٢/ ٢٤١ كتاب: الحج، باب: المواقيت، وابن حزم في \"حجة الوداع\" ص ٤٧٥ (٥٤٠).\nقال الزيلعي في \"نصب الراية\" ٣/ ١٤٥: فيه رحمة بن مصعب، قال الدارقطني: ضعيف، وقد تفرد به، ورواه ابن عدي في \"الكامل\" وأعله بمحمد بن عبد الرحمن بن أبي ليلى وضعفه جماعة اهـ.\n(^٥) رواه ابن وهب كما في \"التمهيد\" ٢٤/ ٤١٩.","vol":"11","page":558},{"text":"وعن معمر عن رجل عن سعيد بن جبير رفعه: \"إنا لا ندفع حَتَّى تغرب الشمس\" (^١) يعني: من عرفات. ضعفها كلها ابن حزم (^٢).\nوقال أبو حنيفة والشافعي والثوري: الاعتماد عَلَى النهار من يوم عرفة من وقت الزوال، والليل كله تبع (^٣).\nوحديث عروة بن مضرس الطائي مرفوعًا: \"من أدرك معنا هذِه الصلاة وأتى عرفات قبل ذَلِكَ ليلًا أو نهارًا فقد تم حجه وقضى تفثه\"، رواه أصحاب السنن الأربعة، وصححه الترمذي وابن حبان والحاكم (^٤).\nوفيها من حديث عبد الرحمن بن يعمر الديلي أنه - ﷺ - قَالَ: \"الحج عرفة، من جاء ليلة جمع قبل صلاة الصبح فقد أدرك حجة\". وصححه ابن حبان والحاكم (^٥).\n_________\n(^١) ذكره ابن حزم في \"المحلى\" ٧/ ١٢٣ من طريق عبد الرزاق.\n(^٢) \"المحلى\" ٧/ ١٢٣.\n(^٣) انظر: \"المبسوط\" ٤/ ٥٥، \"بدائع الصنائع\" ٢/ ١٢٦، \"روضة الطالبين\" ٣/ ٩٧.\n(^٤) \"سنن أبي داود\" (١٩٥٠) كتاب: المناسك، باب: من لم يدرك عرفه، \"سنن الترمذي\" (٨٩١) كتاب: الحج، باب: ما جاء فيمن أدرك الإمام بجمع فقد أدرك الحج، \"سنن النسائي\" ٥/ ٢٦٣ - ٢٦٤ كتاب: مناسك الحج، فيمن لم يدرك صلاة الصبح مع الإمام بالمزدلفة، \"سنن ابن ماجه\" (٣٠١٦) كتاب: المناسك، باب: من أتى عرفة قبل الفجر ليلة جمع، \"صحيح ابن حبان\" ٩/ ١٦٢ (٣٨٥١) كتاب: الحج، باب: الوقوف بعرفة والمزدلفة والدفع منها، \"المستدرك\" ١/ ٤٦٣ وقال الحاكم: حديث صحيح على شرط أئمة الحديث وهي قاعدة من قواعد الإسلام، وقد أمسك عن إخراجه الشيخان على أصلهما أن عروة بن مضرس لم يحدث عنه غير عامر الشعبي، وقد وجدنا عروة بن الزبير بن العوام حدث عنه، وصححه الألباني في \"الإرواء\" (١٠٦٦).\n(^٥) أبو داود (١٩٤٩)، الترمذي (٨٨٩ - ٨٩٠، ٢٩٧٥)، النسائي ٥/ ٢٥٦، ٢٦٤ - ٢٦٥، ابن ماجه (٣٠١٥). =","vol":"11","page":559},{"text":"قالوا: فإن وقف جزءًا من النهار أجزأه، وإن وقف جزءًا من الليل أجزأه، إلا إنهم يقولون: إن وقف جزءًا من النهار بعد الزوال دون الليل كان عليه دم، والأظهر عند الشافعي: لا دم عليه، وإن وقف جزءًا من الليل دون النهار لم يجب عليه دم، أخذوا بحديث عروة بن مضرس إلا في إيجاب الدم لمن وقف نهارًا ودون الليل، وتفريقهم في وقت النهار بين بعد الزوال وقبله، فإنه من حين طلوع الفجر من يوم عرفة إلى طلوع الفجر من ليلة النحر؛ تمسكًا بحديث عروة بن مضرس السالف، فسوى بين أجزاء الليل وأجزاء النهار.\nقال ابن قدامة: وعلى من دفع قبل الغروب دم في قول أكثر أهل العلم، منهم عطاء والثوري والشافعي وأبو ثور وأصحاب الرأي (^١).\nوقال ابن جريج: عليه بدنة. وقال الحسن بن أبي الحسن: عليه هدي من الإبل، فإن دفع قبل الغروب ثم عاد نهارًا فوقف حَتَّى غربت فلا دم عليه، وبه قَالَ مالك والشافعي. وقال الكوفيون وأبو ثور:\nعليه دم (^٢).\n_________\n= وهو حديث مشهور -كما قال النووي في \"شرح مسلم\" ٩/ ١١٦ - صححه ابن حبان ٩/ ٢٠٣ (٣٨٩٢)، والحاكم ١/ ٤٦٣ - ٤٦٤ و٢/ ٢٧٨ - كما ذكر المصنف- وصححه أيضًا ابن خزيمة ٤/ ٢٥٧ (٢٨٢٢)، وابن الجارود ٢/ ٩٢ (٤٦٨)، وعبد الحق الإشبيلي في \"أحكامه\" ٢/ ٢٩٤ - ٢٩٥، والنووي -قدس الله روحه- في \"المجموع\" ٨/ ١٢٤، ١٢٩، والحافظ ابن كثير -طيب الله ثراه- في \"التفسير\" ٢/ ٢٥٣ - ٢٥٤، وفي \"الإرشاد\" ١/ ٣٣٨، والمصنف -﵀ في \"البدر المنير\" ٦/ ٢٣٠ والألباني في \"الإرواء\" (١٠٦٤)، وفي \"صحيح أبي داود\" (١٧٠٣).\n(^١) انظر: \"المغني\" ٥/ ٢٧٣.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ١٢٧، \"روضة الطالبين\" ٣/ ٩٧، \"المغني\" ٥/ ٢٧٣ - ٢٧٤.","vol":"11","page":560},{"text":"والذي يظهر من المذاهب مذهب أحمد أنه يدخل إلا بالزوال، ومضي خطبتين وأربع ركعات اتباعًا للدليل القولي والفعلي.\nوأجاب ابن القصار عن حديث عروة فقال: نحن نعلم أنه - ﷺ - وقف وقفة واحدة جمع فيها بين الليل والنهار، فصار معناه من ليل ونهار، واستفدنا من فعله أن المقصود آخر النهار، وهو الوقت الذي وقته، وعقلنا بذلك أن المراد جزء من النهار مع جزء من الليل؛ لأنه لم يقتصر عَلَى جزء من النهار دون الليل، ولو تجرد هذا من فعله لجاز أن يكون (أو) بمعنى الواو كقوله تعالى: ﴿وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا﴾ [الإنسان: ٢٤] معناه: وكفورًا. فإن قيل: فأنتم لا توجبون الجمع بين الليل والنهار في الوقوف. قيل: لما قَالَ: \"فقد تم حجه\" علمنا أن التمام نقيض الكمال والفضل فيجمع فيه بين السنة والفرض، فالسنة الوقوف بالنهار، والفرض هو الليل؛ لأنه هو انتهاء الوقوف، فهو الوقت المقصود، وهو أخص به من النهار؛ لأنه لو انفرد وقوفه في هذا الجزء لأجزأه بالإجماع، ولو وقف هذا القدر من النهار لكان فيه خلاف، ووجب عليه الدم، فكيف يكون النهار أخص من الليل؟!\nفائدة: سُميت عرفة؛ لأن الله تعالى بعث جبريل إلى إبراهيم فحج به، فلما أتى عرفة قَالَ: قد عرفت، وكان قد أتاها مرة قبل ذَلِكَ (^١)، أو لأن جبريل يقول لإبراهيم: هذا موضع كذا وهذا موضع كذا، فيقول: قد عرفت قد عرفت. وقيل غير ذَلِكَ (^٢).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٢٩٨ (٣٧٩٧) من قول علي بن أبي طالب، وكذا عزاه السيوطي في \"الدر المنثور\" ١/ ٤٠٢ لعبد الرزاق وابن جرير.\n(^٢) رواه الطبري في \"تفسيره\" ٢/ ٢٩٨ (٣٧٩٨) من قول ابن عباس، وكذا عزاه السيوطي في \"الدر المنثور\" ١/ ٤٠١ لوكيع وابن جرير وابن المنذر.","vol":"11","page":561},{"text":"<span data-type='title' id=toc-1285>٩٢ - باب السَّيْرِ إِذَا دَفَعَ مِنْ عَرَفَةَ</span>\n١٦٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ أَنَّهُ قَالَ سُئِلَ أُسَامَةُ وَأَنَا جَالِسٌ: كَيْفَ كَانَ رَسُولُ اللهِ - ﷺ - يَسِيرُ فِي حَجَّةِ الوَدَاعِ حِينَ دَفَعَ؟ قَالَ: كَانَ يَسِيرُ العَنَقَ، فَإِذَا وَجَدَ فَجْوَةً نَصَّ. قَالَ هِشَامٌ: وَالنَّصُّ فَوْقَ العَنَقِ. [قَالَ أَبُو عَبْدِ اللهِ]: فَجْوَةٌ: مُتَّسَعٌ، وَالجَمِيعُ فَجَوَاتٌ وَفِجَاءٌ، وَكَذَلِكَ رَكْوَةٌ وَرِكَاءٌ. مَنَاصٌ: لَيْسَ حِينَ فِرَارٍ. [٢٩٩٩، ٤٤١٣ - مسلم: ١٢٨٦ - فتح: ٣/ ٥١٨]\nذكر فيه عن أسامة أنه سُئِلَ: كَيْفَ كَانَ رَسُولُ اللهِ - ﷺ - يَسِيرُ فِي حَجَّةِ الوَدَاعِ حِينَ دَفَعَ؟ قَالَ: كَانَ يَسِيرُ العَنَقَ، فَإِذَا وَجَدَ فَجْوَةً نَصَّ. قَالَ هِشَامٌ: وَالنَّصُّ فَوْقَ العَنَقِ.\nفَجْوَةٌ: مُتَّسَعٌ، وَالجَمعُ فَجَوَاتٌ وَفِجَاءٌ، وَكَذَلِكَ رَكْوَةٌ وَرِكَاءٌ. مَنَاصٌ: لَيْسَ حِينَ فِرَارٍ.\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا والأربعة خلا الترمذي (^١) ويأتي في الجهاد والمغازي (^٢). والعنق -بفتح العين المهملة والنون- سير فوق المشي، أو أدنى المشي، أو أوله، أو المشي السريع الذي يتحرك فيه عنق البعير، أو سير سهل دون الإسراع، أقوال متقاربة.\nوالفجوة -بفتح الفاء، وحكي ضمها-: الفرجة المتسعة، ومنه قوله تعالى: ﴿وَهُمْ فِي فَجْوَةٍ مِنْهُ﴾ [الكهف: ١٧]، وقيل: ما اتسع منها وانخفض،\n_________\n(^١) مسلم (١٢٨٦)، أبو داود (١٩٢٣)، النسائي ٥/ ٢٥٨، ابن ماجه (٣٠١٧).\n(^٢) سيأتي برقم (٢٩٩٩) كتاب: الجهاد، باب: السرعة في السير، و(٤٤١٣) كتاب: المغازي، باب: حجة الوداع.","vol":"11","page":562},{"text":"حكاه ابن سيده (^١).\nوالنص: أرفع السير، ومنه قيل لمنصة العروس: منصة؛ لارتفاعها، فإذا ارتفع عن ذَلِكَ وصار إلى العدو فهو الخبب، فإذا ارتفع عن ذَلِكَ فهو الوضع والإيضاع. وقال أبو عبيد: النص أصله منتهى الأشياء وغايتها ومبلغ أقصاها (^٢)، ومنه حديث علي: إذا بلغ النساء نص الحقاق فالعصبة أولى (^٣). ونص الحقاق: غاية البلوغ.\nوقال ابن المبارك: هو بلوغ العقل. وقال ابن أبي خالد في كتابه \"الاحتفال\": النص والنصيص: السير، أن تسار الدابة، والبعير سيرًا شديدًا حَتَّى يستخرج أقصى ما عنده، والحاصل أنهما ضربان من السير.\nإذا تقرر ذَلِكَ: فتعجيل الدفع من عرفة إنما هو لضيق الوقت؛ لأنهم إنما يدفعون من عرفة إلى المزدلفة عند سقوط الشمس، ومن عرفة إلى مزدلفة نحو ثلاثة أميال، وعليهم أن يجمعوا المغرب والعشاء بالمزدلفة، وذلك سببها، فتعجلوا السير لاستعجال الصلاة.\nقَالَ الطبري: وبهذا قَالَ العلماء في صفة سيره - ﷺ - من عرفة إلى المزدلفة ومنها إلى منى (^٤)، وبذلك عمل السلف. قَالَ الأسود: شهدتُ مع عمر الإفاضتين جميعًا، لا يزيد عَلَى العنق، لم يوضع في واحدة منهما. وكان ابن عمر سيره العنق. وعن ابن عباس مثله. وقال آخرون: الإفاضة من عرفات وجمع إيضاع دون العنق.\n_________\n(^١) \"المحكم\" ٧/ ٣٩٠.\n(^٢) \"غريب الحديث\" ٢/ ١٤٢.\n(^٣) رواه البيهقي في \"سننه\" ٧/ ١٢١ كتاب: النكاح، باب: ما جاء في إنكاح اليتيمة، وانظر: \"الإرواء\" (١٨٤٧).\n(^٤) \"تفسير الطبري\" ١٢٥/ ٦٧٠.","vol":"11","page":563},{"text":"وروى معرور قَالَ: رأيت عمر بن الخطاب رجلًا أصلع عَلَى بعير يقول: يا أيها الناس أوضعوا فإنا وجدنا الإفاضة للإيضاع (^١).\nوروي عن الصديق: أنه وقف عَلَى قُزَح وقال: أيها الناس أصبحوا أصبحوا، ثم دفع كأني انظر إلى فخذه قد انكشف مما يخرش بعيره بمحجنه (^٢). ومعنى يخرش بعيره: يخدشه بالمحجن، ومنه تخارش السنانير والكلاب.\nقَالَ الطبري: والصواب في صفة السير في الإفاضتين جميعًا ما صحت به الآثار أنه كان يسير العنق إلا في وادي محسر، فإنه يوضع فيه، ولو أوضع أحد في الموضع الذي ينبغي أن يعنق فيه أو عكس لم يلزمه شيء؛ لإجماع الجميع عَلَى ذَلِكَ، غير أنه يكون مخطئًا سبيل الصواب، وما ذكره من تفسير ﴿فَجَوةٍ﴾ و﴿مَنَاصٍ﴾ هو كذلك في بعض النسخ. وقال ابن التين: فجوة: متسع لا أحد فيه.\nفرع: قررنا أن السنة الإسراع، وإنما يميل عن بعضه لمانع زحام أو غيره، وأما ما رُوِي عنه - ﷺ - أنه أمر بالسكينة والوقار (^٣)، فمعناه: لا تخرجوا من حدهما بالزجر والإيضاع. وأما سرعة لا تخرج عن حد الوقار فغير ممنوع بل هو سنة.\n_________\n(^١) ذكره ابن كثير في \"تفسيره\" ٢/ ٢٥٦ قال: قال وكيع: عن شعبة، عن إسماعيل بن رجاء الزبيدي، عن المعرور بن سويد، فذكره.\n(^٢) رواه الفاكهي في \"أخبار مكة\" ٤/ ٣٢٣ - ٣٢٤ (٢٧١٠)، وابن أبي شيبة ٣/ ٢٣٧ (١٣٨٨١) كتاب: الحج، من قال: المزدلفة كلها موقف إلا بطن محسر، والطبري في \"تفسيره\" ٢/ ٣٠٢ (٣٨٣٢)، والبيهقي ٥/ ١٢٥ كتاب: الحج، باب: الدفع من المزدلفة قبل طلوع الشمس.\n(^٣) انظر ما سيأتي برقم (١٦٧١).","vol":"11","page":564},{"text":"فائدة:\nسُميت حجة الوداع؛ لأنه - ﷺ - ودع الناس فيها، وقال: \"لعلي لا ألقاكم بعد عامي هذا\" (^١).\nوغلط من كره تسميتها بذلك، وقد سلف، وتسمى البلاغ أيضًا؛ لأنه قَالَ فيها: \"هل بلغت؟ \" (^٢) وحجة الإسلام؛ لأنها التي حج فيها بأهل الإسلام، ليس فيها مشرك.\n_________\n(^١) قطعة من حديث رواه أبو يعلى ٤/ ١١١ (٢١٤٧)، وابن سعد في \"الطبقات الكبرى\" ٨/ ٣١٠، وابن عدي في \"الكامل\" ١/ ٣٠٥، والبيهقي في \"دلائل النبوة\" ٥/ ٤٤٨، والمزي في \"تهذيب الكمال\" ٩/ ١٢٢، من حديث جابر، والحديث رواه مسلم (١٢٩٧) بلفظ: \"لعلي لا أحج بعد حجتي هذِه\".\n(^٢) سلف برقم (١٠٥) كتاب: العلم، باب: ليبلغ العلم الشاهد الغائب، ورواه مسلم (١٦٧٩) كتاب: القسامة، باب: تغليظ تحريم الدماء والأعراض والأموال.","vol":"11","page":565},{"text":"<span data-type='title' id=toc-1286>٩٣ - باب النُّزُولِ بَيْنَ عَرَفَةَ وَجَمْعٍ</span>\n١٦٦٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنْ أُسَامَةَ بْنِ زَيْدٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - حَيْثُ أَفَاضَ مِنْ عَرَفَةَ مَالَ إِلَى الشِّعْبِ فَقَضَى حَاجَتَهُ، فَتَوَضَّأَ، فَقُلْتُ: يَا رَسُولَ اللهِ، أَتُصَلِّي؟ فَقَالَ: \"الصَّلَاةُ أَمَامَكَ\". [انظر: ١٣٩ - مسلم: ١٢٨٠ - فتح: ٣/ ٥١٩]\n\n١٦٦٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ قَالَ: كَانَ عَبْدُ اللهِ بْنُ عُمَرَ ﵄ يَجْمَعُ بَيْنَ المَغْرِبِ وَالعِشَاءِ بِجَمْعٍ، غَيْرَ أَنَّهُ يَمُرُّ بِالشِّعْبِ الذِي أَخَذَهُ رَسُولُ اللهِ - ﷺ - فَيَدْخُلُ فَيَنْتَفِضُ وَيَتَوَضَّأُ، وَلَا يُصَلِّي حَتَّى يُصَلِّيَ بِجَمْعٍ.\n\n١٦٦٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ أَبِي حَرْمَلَةَ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنْ أُسَامَةَ بْنِ زَيْدٍ ﵄ أَنَّهُ قَالَ: رَدِفْتُ رَسُولَ اللهِ - ﷺ - مِنْ عَرَفَاتٍ، فَلَمَّا بَلَغَ رَسُولُ اللهِ - ﷺ - الشِّعْبَ الأَيْسَرَ الذِي دُونَ المُزْدَلِفَةِ أَنَاخَ فَبَالَ ثُمَّ جَاءَ، فَصَبَبْتُ عَلَيْهِ الوَضُوءَ، فَتَوَضَّأَ وُضُوءًا خَفِيفًا، فَقُلْتُ: الصَّلَاةَ يَا رَسُولَ اللهِ؟ قَالَ: \"الصَّلَاةُ أَمَامَكَ\". فَرَكِبَ رَسُولُ اللهِ - ﷺ - حَتَّى أَتَى المُزْدَلِفَةَ، فَصَلَّى، ثُمَّ رَدِفَ الفَضْلُ رَسُولَ اللهِ - ﷺ - غَدَاةَ جَمْعٍ. [انظر: ١٣٩ - مسلم: ١٢٨٠ - فتح: ٣/ ٥١٩]\n\n١٦٧٠ - قَالَ كُرَيْبٌ: فَأَخْبَرَنِي عَبْدُ اللهِ بْنُ عَبَّاسٍ ﵄، عَنِ الفَضْلِ أَنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَزَلْ يُلَبِّي حَتَّى بَلَغَ الجَمْرَةَ. [انظر: ١٥٤٤ - مسلم: ١٢٨١ - فتح: ٣/ ٥١٩]\nفيه أسامة (^١): أن النبي - ﷺ - حَيْثُ أَفَاضَ مِنْ عَرَفَةَ مَالَ إِلَى الشعْبِ فَقَضَى حَاجَتَهُ .. الحديث.\n_________\n(^١) فوقها في الأصل: أي حديث أسامة.","vol":"11","page":566},{"text":"وفيه نافع (^١): كَانَ ابن عُمَرَ يَجْمَعُ بَيْنَ المَغْرِبِ وَالعِشَاءِ بِجَمْع، غَيْرَ أَنَّهُ يَمُرُّ بِالشِّعْبِ الذِي أَخَذَهُ رَسُولُ اللهِ - ﷺ - فَيَدْخُلُ فَيَنْتَفِضُ وَيتَوَضَّأُ، وَلَا يُصَلِّي حَتَّى يُصَلِّيَ بِجَمْعٍ.\nوفيه أسامة (^٢): مثل الأول وزيادة عن الفضل: أَنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَزَلْ يُلَبِّي حَتَّى بَلَغَ الجَمْرَةَ.\nوحديث أسامة في مسلم (د. ت) (^٣)، وقصة ابن عمر من أفراد البخاري.\nوالشِّعْب: الطريق في الجبل، بكسر الشين وفتحها: الجمع بين الشيئين، ونزوله الشعب إنما كان لأجل إزالة الحاجة، وليس ذَلِكَ من سنته، وهو مباح لمن أراد امتثال أفعاله، ويدير ناقته حيثما أدار ناقته، ويقتفي آثاره وحركاته، وليس ذَلِكَ بلازم إلا فيما تعلق منها بالشريعة.\nقَالَ عكرمة: الشِّعْب: الذي كانت الأمراء تنزله، اتخذه رسول الله - ﷺ - مبالًا، واتخذتموه مصلى (^٤).\nوقوله: (فَبَالَ ثُمَّ جَاءَ فَصَبَبْتُ عَلَيْهِ الوَضُوءَ، فتوضأ وضوءًا خفيفًا، فقلتُ: الصلاة، قَالَ: (الصلاة) (^٥) أمامك\" فركب حَتَّى أتى المزدلفة، فصلى) ظاهره الوضوء الشرعي لا الاستنجاء، وقال عيسى بن دينار: إنه استنجاء لا وضوء، قال: وفيه دليل أن الاستنجاء يسمى وضوءًا،\n_________\n(^١) فوقها في الأصل: أي حديث نافع.\n(^٢) فوقها في الأصل: أي حديث أسامة.\n(^٣) \"صحيح مسلم\" (١٢٨٠) كتاب: الحج، باب: استحباب إدامة الحاج التلبية، وأبو داود (١٩٢١)، ولم أجده في الترمذي.\n(^٤) رواه الفاكهي في \"أخبار مكة\" ٥/ ٤٥ (٢٨١١).\n(^٥) ساقطة من الأصل.","vol":"11","page":567},{"text":"ودليل ذَلِكَ قوله فيما سيأتي: (ولم يسبغ الوضوء) (^١)، ولذلك قَالَ له أسامة: الصلاة، فذكره لما رأى من تركه الاستعداد لها في الوضوء.\nوقيل معنى: (ولم يسبغ (الوضوء) (^٢) أي: لم يبالغ فيه مبالغته إذا أراد به الصلاة، وقد سلف ذَلِكَ في الحديث في الطهارة في باب: إسباغ الوضوء أيضًا (^٣).\nوقوله: (\"الصَّلَاةُ أَمَامَكَ\"). مقتضاه أنه ليس بوقتها، أو أن ذَلِكَ ليس بموضعها أو هما، ومقتضاه أن موضعها المزدلفة.\nوبه احتج مالك لذلك، أو تؤوّل عَلَى أن الصلاة الفاضلة أمامك.\nومن صلى قبل أن يأتيها دون عذر، فقال ابن حبيب: يعيد متى ما علم بمنزل المصلي قبل الزوال لقوله: \"الصَّلَاةُ أَمَامَكَ\" وبه قَالَ أبو حنيفة.\nوقال جابر بن عبد الله: لا صلاة إلا بجمع (^٤)، وإليه ذهب محمد والثوري.\nوقال مالك: لا يصليان إلا بها إلا من عذر به أو بدابته، قَالَ: فإن صلاهما بعذر لم يجمع بينهما حَتَّى يغيب الشفق.\nوقال أشهب: بئس ما صنعه، ولا يعيد إلا أن يصليها قبل مغيب الشفق فيعيد العشاء وحدها أبدًا، وبه قَالَ الشافعي، ونصره القاضي أبو الحسن، واحتج عليه بأن ذَلِكَ -أعني: الجمع- سنة، فلم يكن شرطًا في صحتها، وإنما كان عَلَى معنى الاستحباب، كالجمع بعرفة.\n_________\n(^١) سيأتي قريبًا برقم (١٦٧٢).\n(^٢) ساقطة من الأصل.\n(^٣) سلف برقم (١٩٣).\n(^٤) رواه ابن أبي شيبة ٣/ ٢٥١ (١٤٠٢٢).","vol":"11","page":568},{"text":"ومن أسرع وأتى المزدلفة قبل مغيب الشفق. قَالَ ابن حبيب: لا يُصلي حَتَّى يغيب الشفق. ووجهه قوله: \"الصَّلاةُ أَمَامَكَ\" ثم صلاها بمزدلفة بعد مغيب الشفق (^١).\nوقال أشهب: يجمع حينئذٍ، وإن قضاهما قبل المغيب. وهو خلاف ما في \"المدونة\" وجمع هي: المزدلفة والمشعر الحرام.\nوعند الفقهاء: أن المشعر جبل في آخر المزدلفة يُقال له: قُزح، سمي جمعًا؛ لأنها محل الجمع، أو لاجتماع آدم وحواء.\nوقوله: (فَيَنْتَفِضُ) هو كناية عن البول. وقال الداودي: يعني يتنظف فيصير كالفضة. قَالَ: ويحتمل أنه يكون يتنصل مما به من ثقل ذَلِكَ، قَالَ: وقوله: \"الصَّلَاةُ أَمَامَكَ\" ولم يسم موضعها.\nفيه: تأخير البيان ما لم تدعُ الحاجة إليه.\nوفيه: فضل أسامة وخصوصه بالشارع. والوضوء بفتح الواو عَلَى الأشهر، وقوله: (وُضُوءًا خَفِيفًا). هو بضم الواو وفتحها.\nوقوله: (لَمْ يَزَلْ يُلَبِّي حَتَّى رمى جمرة العقبة) سلف الكلام فيه.\nومعنى قوله: (رَدِفْتُ): صوت له رديفًا، وكذلك: (ردف الفضل رسول الله).\nقَالَ ابن التين: وضبط في بعض الكتب: (ردف الفضلَ)، بنصب اللام وضم اللام من (رسولُ الله - ﷺ -) وليس بصحيح؛ لأنه إنما يقال: أردف فلانًا: إذا جعله خلفه، كذلك فسره في حديث أسامة، والغرض أنه - ﷺ - أردفهما به، وردِف بكسر الدال، يقال: ردفه وردف له: إذا جاء بعده أو تبعه.\n_________\n(^١) \"المنتقى\" ٣/ ٣٩.","vol":"11","page":569},{"text":"فائدة:\nسميت جمرة؛ لأنها حجارة مجتمعة، وكل شيء مجتمع فهو عند العرب جمرة وجمار، ومنه قولهم: أجمر السلطان جيشه في الثغر، بمعنى: جمعهم فيه، ومنه قيل لأحياء من العرب تجمعت: جمار وجمرات، ومنه قيل للمرأة إذا أمرت أن تجمع شعرها بعضه إلى بعض: أجمري شعرك.","vol":"11","page":570},{"text":"<span data-type='title' id=toc-1287>٩٤ - باب أَمْرِ النَّبِيِّ - ﷺ - بِالسَّكِينَةِ عِنْدَ الإِفَاضَةِ، وَإِشَارَتِهِ إِلَيْهِمْ بِالسَّوْطِ</span>\n١٦٧١ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سُوَيْدٍ، حَدَّثَنِي عَمْرُو بْنُ أَبِي عَمْرٍو -مَوْلَى المُطَّلِبِ- أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ -مَوْلَى وَالِبَةَ الكُوفِيُّ- حَدَّثَنِي ابْنُ عَبَّاسٍ ﵄ أَنَّهُ دَفَعَ مَعَ النَّبِيِّ - ﷺ - يَوْمَ عَرَفَةَ، فَسَمِعَ النَّبِيُّ - ﷺ - وَرَاءَهُ زَجْرًا شَدِيدًا وَضَرْبًا وَصَوْتًا لِلإِبِلِ، فَأَشَارَ بِسَوْطِهِ إِلَيْهِمْ وَقَالَ: \"أَيُّهَا النَّاسُ، عَلَيْكُمْ بِالسَّكِينَةِ، فَإِنَّ البِرَّ لَيْسَ بِالإِيضَاعِ\". أَوْضَعُوا: أَسْرَعُوا. ﴿خِلَالَكُمْ﴾ [التوبة: ٤٧] مِنَ التَّخَلُّلِ: بَيْنَكُمْ، ﴿وَفَجَّرْنَا خِلَالَهُمَا﴾: [الكهف: ٣٣]: بَيْنَهُمَا. [فتح: ٣/ ٥٢٢]\nذكر فيه حديث ابن عباس: أَنَّهُ دَفَعَ مَعَ النَّبِيِّ - ﷺ - يَوْمَ عَرَفَةَ، فَسَمِعَ النَّبِيُّ - ﷺ - وَرَاءَهُ زَجْرًا شَدِيدًا وَضَرْبًا لِلإِبِلِ، فَأَشَارَ بِسَوْطِهِ إِلَيْهِمْ وَقَالَ: \"أَيُّهَا النَّاسُ، عَلَيْكُمْ بِالسَّكِينَةِ، فَإِنَّ البِرَّ لَيْسَ بِالايضَاعِ\". (أَوْضَعُوا: أَسْرَعُوا. ﴿خِلَلَكُم﴾ [التوبة: ٤٧] مِنَ التَّخَلُّلِ: بَيْنَكُمْ، ﴿وَفَجَّرنَا خِلَلَهُمَا﴾: ﴿الكهف: ٣٣﴾ بَيْنَهُمَا) (^١).\nهذا الحديث من أفراده.\nقَالَ الداودي: السكينة في المشي هي السرعة ليس بالإبطاء ولا بالاشتداد ولا بالخبب، واحتج بالحديث السالف: فإذا وجد فجوةً نصَّ، والنص فوق العَنَق، كما سلف (^٢).\nوقوله: (\"فَإِنَّ البِرَّ لَيْسَ بِالإِيضَاعِ\") أوضعوا إبلهم: أسرعوا بها، والإيضاع: العدو السريع، يقال: وضع البعير و(أوضع) (^٣): ركبه، ذكره\n_________\n(^١) من الأصل وعليها (لا .. إلى).\n(^٢) برقم (١٦٦٦).\n(^٣) كذا في الأصل، وفي (ج): واضعه.","vol":"11","page":571},{"text":"الهروي (^١). وقال ابن فارس: هو سير سهل سريع يقال: إنها لحسنة الوضع (^٢).\nقَالَ الخطابي: الإيضاع: سير حثيث (^٣). زاد الهروي: ويقال هو سير مثل الخبب (^٤). وإنما نهاهم عن الإيضاع والجري إبقاء عليهم، ولئلا يجحفوا بأنفسهم بالتسابق من أجل بعد المسافة؛ لأنها كانت تبهرهم فيفشلوا وتذهب ريحهم، وقد نهينا عن البلوغ إلى مثل هذِه الحال، فكان في معنى قوله قبله: (\"عليكم بالسكينة\") إلا في بطن وادي مُحِسَر فقد كان ابن مسعود وابن عباس وابن عمر وابن الزبير يوضعون في وادي محسر (^٥)، وتبعهم عَلَى ذَلِكَ كثير من العلماء.\nوقال النخعي: لما رأى عمر سرعة الناس في الإفاضة من عرفة وبجمع قَالَ: والله لأعلم إنّي أن البر ليس برفعها أذرعها، ولكن البر شيء تصبر عليه القلوب. وقال عكرمة: سأل رجل ابن عباس عن الإيجاف فقال: إن (حَلْ حَلْ) (^٦) تشغل عن ذكر الله وتوطئ وتؤذي.\nقَالَ ابن المنذر: وحديث أسامة يدل عَلَى أن أمره بالسكينة إنما كان في الوقت الذي لم يجد فجوة، وأنه حين وجدها سار سيرًا فوق ذَلِكَ،\n_________\n(^١) \"غريب الحديث\" ١/ ٤٦٠.\n(^٢) \"مجمل اللغة\" ٤/ ٩٢٨.\n(^٣) \"أعلام الحديث\" ٢/ ٨٨٩.\n(^٤) \"غريب الحديث\" ١/ ٤٦٠.\n(^٥) روى ذلك ابن أبي شيبة ٣/ ٤١١ - ٤١٢ (١٥٦٣٦ - ١٥٦٣٨ - ١٥٦٤٠) كتاب: الحج، في الإيضاع في وادى محسر.\n(^٦) هي كلمة تقال للناقة، قال ابن سيده في \"المحكم\" ٢/ ٣٧٢: حلحل بالإبل: قال: حل حل. وقال الجوهري في \"الصحاح\" ٤/ ١٦٧٥: حَلْحَلْتُ بالناقة، إذا قلت لها: حَبْ بالتسكين، وهو زجر للناقة، وانظر: \"لسان العرب\" ٢/ ٩٧٩.","vol":"11","page":572},{"text":"وإنما أراد بها في وقت الزحام، وقد أسلفنا ذَلِكَ فيما مضى.\nوقال عمر بن عبد العزيز في خطبته في يوم عرفة: إنكم شخصتم من القريب والبعيد وتكلفتم من المؤنة ما شاء الله، وليس السابق من سبق بعيره وفرسه، ولكن السابق من غفر له (^١).\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٥١ (١٤٠٢٨).","vol":"11","page":573},{"text":"<span data-type='title' id=toc-1288>٩٥ - باب الجَمْعِ بَيْنَ الصَّلَاتَيْنِ بِالمُزْدَلِفَةِ</span>\n١٦٧٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ كُرَيْبٍ، عَنْ أُسَامَةَ بْنِ زَيْدٍ ﵄، أَنَّهُ سَمِعَهُ يَقُولُ دَفَعَ رَسُولُ اللهِ - ﷺ - مِنْ عَرَفَةَ، فَنَزَلَ الشِّعْبَ، فَبَالَ، ثُمَّ تَوَضَّأَ وَلَمْ يُسْبِغِ الوُضُوءَ. فَقُلْتُ لَهُ: الصَّلَاةُ. فَقَالَ: \"الصَّلَاةُ أَمَامَكَ\". فَجَاءَ المُزْدَلِفَةَ، فَتَوَضَّأَ، فَأَسْبَغَ، ثُمَّ أُقِيمَتِ الصَّلَاةُ، فَصَلَّى المَغْرِبَ، ثُمَّ أَنَاخَ كُلُّ إِنْسَانٍ بَعِيرَهُ فِي مَنْزِلِهِ، ثُمَّ أُقِيمَتِ الصَّلَاةُ فَصَلَّى، وَلَمْ يُصَلِّ بَيْنَهُمَا. [انظر: ١٣٩ - مسلم: ١٢٨٠ - فتح: ٣/ ٥٢٣]\nذكر فيه حديث أسامة: أَنَّهُ سَمِعَهُ يَقُولُ: دَفَعَ رَسُولُ الله - ﷺ - مِنْ عَرَفَةَ، فَنَزَلَ الشِّعْبَ .. الحديث، وسلف قريبًا، وهنا أتم.\nوقوله: (دَفَعَ مِنْ عَرَفَةَ) يريد: بعد الغروب، كما جاء مبينًا في حديث آخر.\nقَالَ ابن حبيب: إذا دفع الإمام من عرفة، فارفع يديك بالدعاء، وادفع بالسكينة، فإن كنت راجلًا فامشِ الهوينا (^١)، وإن كنت راكبًا فافعل السنة كما سلف، ويستحب أن يأخذ في طريق المازمين، فإن خالف فلا شيء عليه؛ لأنه ليس فيه إخلال بنسك يجبر.\nوقوله: (ثُمَّ أُقِيمَتِ الصَّلَاةُ فَصَلَّى المَغْرِبَ) يريد أنه بدأ بها ولم يؤخرها؛ لأنه وصل موضعه، وقد سئل مالك فيمن أتاها: أيبدأ بالصلاة أو بحط رحله؟ فقال: إن كان خفيفًا فلا بأس به، دون المحامل والزوامل فلا أراه قبلها، وليبدأ بالصلاتين ثم يحط. وقال أشهب: له حط رحله قبلها، وحطه بعد المغرب أحبُّ ما لم يضطر\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٣٩٤.","vol":"11","page":574},{"text":"إلى دابته لما بدابته من الثقل أو لغيره من العدو (^١).\nوقوله: (فَصَلَّى المَغْرِبَ، ثُمَّ أَنَاخَ كُلُّ إِنْسَانٍ بَعِيرَهُ فِي مَنْزِلِهِ، ثُمَّ أقِيمتِ الصَّلَاةُ). يريد تعجيل المغرب أولًا، فلما صلاها اتسع الوقت للعشاء فأناخ، وقد صلى ابن مسعود بعدها ركعتين ثم تعشى ثم أذن،\nكما سيأتي قريبًا.\nوقوله: (وَلَمْ يُصَلِّ بَيْنَهُمَا) يريد: لم يتنفل، وهو خلاف ما فعله ابن مسعود. وقال أشهب: لا يتعشَّى قبل أن يصلي المغرب، وإن خفف، وليصل المغرب ثم يتعشَّى قبل أن يُصلي، فإن كان عشاؤه خفيفًا، وإن كان فيه طولٌ أخَّره حَتَّى يُصلي العشاء فيما أحب (^٢)، ويحتمل هذا أن يكون الجمع هنا ليس مقصودًا في نفسه، وإنما المقصود تأخير المغرب إلى مغيب الشفق، ويحتمل أن يكون هذا العمل اليسير\nليس بفاصل، ولا مانع من حكم الجمع وتقدم التنفل.\nقَالَ ابن الجلاب: وعندنا: لا يضر الفصل في جمع التأخير وإن طال.\nوفيه: أن السنة من أيام الحاج الجمع بمزدلفة وهو إجماع، وقد أسلفنا في باب: النزول بين عرفة وجمع، اختلاف العلماء فيما إذا صلى قبل أن يأتي المؤدلفة، وفيها قول ثالث: أنه يجزئ إمامًا كان أو غيره، روي ذَلِكَ عن عمر وابن عباس وابن الزبير وعطاء وعروة والقاسم، وبه قَالَ الأوزاعي وأبو يوسف والشافعي وأحمد وإسحاق وأبو ثور (^٣).\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٣٩٨.\n(^٢) \"النوادر والزيادات\" ٢/ ٣٩٨.\n(^٣) \"البيان\" ٤/ ٣٢٣، \"المغني\" ٥/ ٢٨١.","vol":"11","page":575},{"text":"وحجة من أجاز ذَلِكَ أنه - ﷺ - جعل وقت هاتين الصلاتين من حين تغيب الشمس إلى آخر وقت العشاء، وجعل له أن يجمع تقديمًا وتأخيرًا، وأوقات الصلاة إنما هي محدودة بالساعات والزمان، فمن صلاها بعد الغروب بعرفة أو دون المزدلفة فقد أصاب الوقت، وإن ترك الاختيار لنفسه في الموضع، والصلاة لا تبطل بالخطأ في الموضع إذا لم يكن نجسًا، ألا ترى أن من صلاها بعد خروج وقتها بالمزدلفة، فمن لم يصل إلى المزدلفة إلا بعد طلوع الفجر أنه قد فاته وقتها، فلا اعتبار بالمكان.\nويشبه هذا المعنى قوله - ﷺ -: \"لا يصلين أحد منكم العصر إلا في بني قريظة\" (^١). فأدرك وقت الصلاة القوم في بعض الطريق، فمنهم من صلى، ومنهم من أخَّر إلى بني قريظة، فلم يعنف أحدًا منهم.\nواحتج الطحاوي لأبي يوسف فقال: لا يختلفون في الصلاتين اللتين تصليان بعرفة أنهما لو صليتا دونهما كل واحدة منهما في وقتها في سائر الأيام كانتا مجزئتين. فالصلاة بمزدلفة أحرى أن تكونا كذلك؛ لأن أمر عرفة لما كان آكد من أمر مزدلفة كان ما يفعل في عرفة آكد مما يفعل في مزدلفة، فثبت ما قَالَ أبو يوسف وانتفي ما قاله الآخرون (^٢).\nفائدة:\nسميت المزدلفة لاقترابهم إلى منى، والازدلاف: التقرب، ومنه ﴿وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ (٩٠)﴾ [الشعراء: ٩٠] أو لاجتماع الناس بها،\n_________\n(^١) سلف برقم (٩٤٦) كتاب: صلاة الخوف، باب: صلاة الطالب والمطلوب، راكبًا وإيماءً.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢١٤.","vol":"11","page":576},{"text":"والاجتماع: الازدلاف، ومنه ﴿وَأَزْلَفْنَا ثَمَّ الآخَرِينَ (٦٤)﴾ [الشعراء: ٦٤] أي: جمعناهم أو قربناهم من الهلاك (^١)، قولان.\nوقال ثعلب: لأنها منزلة وقربة من الله تعالى، ومنه: ﴿فَلَمَّا رَأَوهُ زُلفَةً﴾ [الملك: ٢٧] أي: رأوا العذاب قربة.\nوقال الطبري: لازدلاف آدم إلى حواء (^٢)، وكان كل واحد منهما لما أهبط إلى الأرض أهبط إلى مكان غير مكان صاحبه، فازدلف كل منهما إلى الآخر فتلاقيا بالمزدلفة.\nوقيل: للنزول بها في زلفة من الليل. وقال الكلبي: لدفع الناس منها زلفة جميعًا يزدلفون منها إلى موضع آخر.\nوقال الخطابي: اللام بعد الدال مكسورة، قَالَ: وآخرها مُحسر،\nوأول منى بطن محسر الذي يستحب الإسراع فيه؛ لأنه كان موقف النصارى.\n_________\n(^١) انظر: \"مجمل اللغة\" ٢/ ٤٣٨ - ٤٣٩، \"النهاية في غريب الحديث والأثر\" ٢/ ٣٠٩ - ٣١٠، \"لسان العرب\" ٣/ ١٨٥٣ - ١٨٥٤، \"معجم البلدان\" ٥/ ١٢٠ - ١٢١.\n(^٢) انظر: \"تفسير الطبري\" ٧/ ١٢٦.","vol":"11","page":577},{"text":"<span data-type='title' id=toc-1289>٩٦ - باب مَنْ جَمَعَ بَيْنَهُمَا وَلَمْ يَتَطَوَّعْ</span>\n١٦٧٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْب، عَنِ الزُّهْرِيِّ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: جَمَعَ النَّبِيُّ - ﷺ - بَيْنَ المَغْرِبِ وَالعِشَاءِ بِجَمْعٍ، كُلُّ وَاحِدَةٍ مِنْهُمَا بِإِقَامَةٍ، وَلَمْ يُسَبِّحْ بَيْنَهُمَا، وَلَا عَلَى إِثْرِ كُلِّ وَاحِدَةٍ مِنْهُمَا. [انظر: ١٠٩١ - مسلم: ٧٠٣ - فتح: ٣/ ٥٢٣]\n\n١٦٧٤ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: أَخْبَرَنِي عَدِيُّ بْنُ ثَابِتٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ يَزِيدَ الخَطْمِيُّ قَالَ: حَدَّثَنِي أَبُو أَيُّوبَ الأَنْصَارِيُّ أَنَّ رَسُولَ اللهِ - ﷺ - جَمَعَ فِي حَجَّةِ الوَدَاعِ المَغْرِبَ وَالعِشَاءَ بِالمُزْدَلِفَةِ. [٤٤١٤ - مسلم: ١٢٨٧ - فتح: ٣/ ٥٢٣]\nذكر فيه حديث ابن عمر: جَمَعَ النَّبِيُّ - ﷺ - بَيْنَ المَغْرِبِ وَالعِشَاءِ بِجَمْعٍ، كُلُّ وَاحِدَةٍ مِنْهُمَا بِإِقَامَةٍ، وَلَمْ يُسَبِّحْ بَيْنَهُمَا، وَلَا عَلَى إِثْرِ كُلِّ وَاحِدَةٍ مِنْهُمَا.\nوحديث أبي أيوب الأنصاري: أَنَّ النبي - ﷺ - جَمَعَ فِي حَجَّةِ الوَدَاعِ المَغْرِبَ وَالعِشَاءَ بِالمُزْدَلِفَةِ.\nوأخرجهما مسلم (^١)، زاد البخاري في المغازي في الثاني: جميعًا (^٢)، وقد سلف حكمه فيما مضى.\n_________\n(^١) مسلم (٧٠٣) كتاب: صلاة المسافرين، باب: جواز الجمع بين الصلاتين في السفر، وسيأتي فيه كذلك بعد حديث (١٢٨٧) كتاب: الحج، باب: الإفاضة من عرفات إلى المزدلفة واستحباب صلاتي المغرب والعشاء جمعًا بالمزدلفة في هذِه الليلة، أما الحديث الثاني حديث أبي أيوب الأنصاري، فرواه مسلم برقم (١٢٨٧).\n(^٢) سيأتي برقم (٤٤١٤) باب: حجة الوداع.","vol":"11","page":578},{"text":"<span data-type='title' id=toc-1290>٩٧ - باب مَنْ أَذَّنَ وَأَقَامَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا</span>\n١٦٧٥ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ يَقُولُ: حَجَّ عَبْدُ اللهِ - ﵁ -، فَأَتَيْنَا المُزْدَلِفَةَ حِينَ الأَذَانِ بِالعَتَمَةِ، أَوْ قَرِيبًا مِنْ ذَلِكَ، فَأَمَرَ رَجُلًا، فَأَذَّنَ وَأَقَامَ، ثُمَّ صَلَّى المَغْرِبَ، وَصَلَّى بَعْدَهَا رَكْعَتَيْنِ، ثُمَّ دَعَا بِعَشَائِهِ فَتَعَشَّى، ثُمَّ أَمَرَ -أُرَى- فَأَذَّنَ وَأَقَامَ -قَالَ عَمْرٌو: لَا أَعْلَمُ الشَّكَّ إِلَّا مِنْ زُهَيْرٍ- ثُمَّ صَلَّى العِشَاءَ رَكْعَتَيْنِ، فَلَمَّا طَلَعَ الفَجْرُ قَالَ: إِنَّ النَّبِيَّ - ﷺ - كَانَ لَا يُصَلِّي هَذِهِ السَّاعَةَ إِلَّا هَذِهِ الصَّلَاةَ، فِي هَذَا المَكَانِ، مِنْ هَذَا اليَوْمِ. قَالَ عَبْدُ اللهِ: هُمَا صَلَاتَانِ تُحَوَّلَانِ عَنْ وَقْتِهِمَا: صَلَاةُ المَغْرِبِ بَعْدَ مَا يَأْتِي النَّاسُ المُزْدَلِفَةَ، وَالفَجْرُ حِينَ يَبْزُغُ الفَجْرُ. قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَفْعَلُهُ. [١٦٨٢، ١٦٨٣ - مسلم: ١٢٨٩ - فتح: ٣/ ٥٢٤]\nذكر فيه حديث عبد الرحمن بن يزيد: حَجَّ عَبْدُ اللهِ، فَأَتَيْنَا المُزْدَلِفَةَ حِينَ الأَذَانِ بِالعَتَمَةِ، أَوْ قَرِيبًا مِنْ ذَلِكَ، فَأَمَرَ رَجُلًا، فَأَذَّنَ وَأَقَامَ، ثُمَّ صَلَّى المَغْرِبَ، وَصَلَّى بَعْدَهَا رَكْعَتَيْنِ، ثُمَّ دَعَا بِعَشَائِهِ فَتَعَشَّى، ثُمَّ أَمَرَ -أُرى- فَأَذنَ وَأَقَامَ -قَالَ عَمْرٌو: لَا أَعْلَمُ الشَّكَّ إِلَّا مِنْ زُهَيْرٍ- ثُمَّ صَلَّى العِشَاءَ رَكْعَتَيْنِ، فَلَمَّا طَلَعَ الفَجْرُ قَالَ: إِنَّ النَّبِيَّ - ﷺ - كَانَ لَا يُصَلَّي هذِه السَّاعَةَ إِلَّا هذِه الصَّلاةَ، فِي هذا المَكَانِ مِنْ هذا اليَوْمِ. قَالَ عَبْدُ اللهِ: هُمَا صَلَاتَانِ تُحَوَّلَانِ عَنْ وَقْتِهِمَا: صَلَاةُ المَغْرِبِ بَعْدَ مَا يَأتِي النَّاسُ المُزْدَلِفَةَ، وَالفَجْرُ حِينَ يَبْزُغُ الفَجْرُ. قَالَ: ورَأَيْتُ النَبِيَّ - ﷺ - يَفْعَلُهُ.\nالشرح:\nروى مالك عن ابن شهاب حديث ابن عمر أول الباب قبله، ولم يذكر فيه أنه أقام لكل صلاة، وزاد الإقامة فيه عن ابن شهاب ابن أبي ذئب هنا والليث وهما ثقتان حافظان، وزيادة الثقة مقبولة.","vol":"11","page":579},{"text":"وقوله: (قَالَ عَمْرٌو) أي: ابن خالد شيخ البخاري، وكذا ذكره البيهقي، وإنما لم يتطوع بينهما لأجل التخفيف.\nوقال ابن بطال: إنما لم يتطوع -والله أعلم-؛ لأنه لم يكن بينهما أذان، ففرغ من المغرب ثم قام إلى العشاء، ولم يكن بينهما مهلة في الوقت يمكن فيها التنفل.\nوأما من روى أنه يؤذن لكل صلاة؛ لأنه لا يمنع التنفل لمن أراد، وقد فعل ذَلِكَ ابن مسعود كما سلف، وإن كان قد رُوِي عن مالك أنه لا يتنفل بينهما، وكل ذَلِكَ واسع لا حرج فيه.\nقَالَ الطبري: ولأنهما صلاتان تصليان لأوقاتهما، ولم يفت وقتهما للحاج حتى يطلع الفجر، ففيه حجة للشافعي أن صلاة المغرب والعشاء بالمزدلفة بإقامة إقامة وكذلك في حديث أسامة السالف، (^١) كما سلف.\nوقد اختلف العلماء في الأذان والإقامة لهما، فروى ابن القاسم، عن مالك: أنه يؤذن ويقيم لكل منهما (^٢) عَلَى ظاهر حديث ابن مسعود. وقد روى مالك عن عمر بن الخطاب وابن مسعود ذَلِكَ (^٣).\nوذهب أحمد وأبو ثور وابن الماجشون إلى أنه يجمع بينهما بأذان واحد (وإقامة واحدة، خلاف قولهم في الجمع بعرفة) (^٤). وذهبت طائفة إلى أنه يصليهما بإقامة واحدة لا أذان معها. واحتج الطحاوي بحديث حاتم بن إسماعيل، عن جعفر بن محمد، عن أبيه، عن جابر أن النبي - ﷺ - جمع بينهما بأذان واحد (وإقامتين) (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٣٥٤.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٣٩٢.\n(^٣) \"شرح ابن بطال\" ٤/ ٣٥٥.\n(^٤) انظر: \"المغني\" ٥/ ٢٧٨ - ٢٨٠.\n(^٥) من (ج).","vol":"11","page":580},{"text":"قَالَ: وأجمعوا أن الأولى من الصلاتين بعرفة يؤذن لها ويقام، فالنظر عَلَى ذَلِكَ أن تكون المزدلفة كذلك. وأخذ الطحاوي بحديث أهل المدينة (^١). واحتج لأبي حنيفة بما رواه شعبة، عن الحكم، عن سعيد بن جبير، عن ابن عمر أنه - ﷺ - أذن للمغرب بجمع وأقام، ثم صلى العشاء بالإقامة الأولى (^٢).\nوحجتنا حديث ابن شهاب السالف، ولم يذكره مالك في حديثه كما سلف، وهذِه الرواية أصح عن ابن عمر مما خالفها.\nوحديث ابن عباس عن أسامة أنه - ﷺ - عدل إلى الشعب فتوضأ، وفي آخره: أقام لكل واحدة منهما.\nواحتج الثوري بما رواه عن سلمة بن كهيل، عن سعيد بن جبير، عن ابن عمر أنه - ﷺ - جمع بين المغرب والعشاء بالمزدلفة بإقامة واحدة (^٣).\nوكان أحمد بن حنبل يحجب من مالك إذ أخذ بحديث ابن مسعود ولم يروه، وهو من رواية أهل الكوفة وترك ما روى أهل المدينة في ذَلِكَ من غير ما طريق، وكذلك أخذ أهل الكوفة بما رواه أهل المدينة في ذَلِكَ وتركوا روايتهم عن ابن مسعود.\nوقال ابن حزم: حديث ابن عمر وأبي أيوب ليس فيهما ذكر أذان ولا إقامة (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٢١٣ - ٢١٤.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢١٢.\n(^٣) رواه مسلم (١٢٨٨) كتاب: الحج، باب: الإفاضة من عرفات إلى المزدلفة، والنسائي ١/ ٢٣٩ كتاب: الصلاة، باب: صلاة المغرب.\n(^٤) انظر: \"حجة الوداع\" ص ٢٨٥، ٢٩٣ - ٢٩٤.","vol":"11","page":581},{"text":"قلتُ: (بلى) (^١) في حديث ابن عمر الإقامة كما سلف. قَالَ: وكذا رواية طلق بن حبيب وابن سيرين ونافع عن ابن عمر من فعله (^٢).\nوفي حديث الزهري عن سالم عنه أنه - ﷺ - بجمع بإقامة واحدة (^٣)، وكذا رواه ابن عباس مرفوعًا من عند مسلم (^٤).\nقَالَ: وإلى هذا ذهب محمد بن داود وسفيان وأحمد.\nوفيه أيضًا من حديث أسامة: إقامة للمغرب وإقامة للعشاء، وفعله عمر، وذهب الشافعي في رواية أهل مصر، وقال به أحمد وسفيان. وعند مسلم من حديث ابن عمر: أذَّن وأقام وصلَّى المغرب، ثم التفت إلينا، فصلى بنا العشاء ركعتين (^٥). ورويناه عن عمر، وبه أخذ أبو حنيفة وأصحابه.\nفهذِه الأحاديث التي رويت مسندة، وأشد الاضطراب في ذَلِكَ عن ابن عمر، فإنه رُوِي عنه من عمله الجمع بينهما بلا أذان ولا إقامة، وروي عنه أيضًا: بإقامة واحدة. وروي عنه: بأذان واحد وإقامة واحدة، وروي عنه مسندًا: الجمع بإقامتين وبأذان واحد وإقامة واحدة. قَالَ: وهنا قول سادس لم نجده مرويًّا عن رسول الله - ﷺ -، وهو ما رويناه عن ابن مسعود. -أي: وهو ما في البخاري كما سلف-: كل واحدة منهما بأذان وإقامة.\n_________\n(^١) في (ج): (بل).\n(^٢) \"حجة الوداع\" ص ٢٨٥ - ٢٨٦ (٢٨٤ - ٢٨٦).\n(^٣) سبق برقم (١٠٩١) أبواب تقصير الصلاة، باب: يصلي المغرب ثلاثًا في السفر، ررواه مسلم (٧٠٣) كتاب: صلاة المسافرين، باب: جواز الجمع بين الصلاتين في السفر.\n(^٤) مسلم (١٢٨٦) كتاب: الحج، باب: الإفاضة من عرفات إلى مزدلفة.\n(^٥) مسلم (١٢٨٨) الموضع السابق.","vol":"11","page":582},{"text":"قَالَ أبو الحسن: فذكرتُ ذَلِكَ لمحمد بن علي، فقال: أما نحن أهل البيت فهكذا نصنع. قَالَ: وروي أيضًا عن عمر من فعله، وروي عن علي مرسلًا (^١)، وبه يأخذ مالك، والعجب منه كيف أخذ بهذا وهو من رواية الكوفيين وترك ما روى أهل المدينة الذي اعتمده الكوفيون؟!\nوقال ابن التين: ذكر في حديث ابن عمر الجمع بإقامتين، وهو قول ابن الجلاب، والذي في \"المدونة\" أنه يؤذن ويقيم لكل صلاة مثل فعل ابن مسعود (^٢). وقيل: بأذان للأولى وإقامة للثانية فقط. وفي فعل ابن مسعود من الفقه جواز التنفل بين هاتين الصلاتين كما سلف، وإنما تعشَّى بينهما عَلَى سبيل السعة فيه، لا عَلَى أن يدخل بين المغرب والعشاء عملًا أو شغلًا. وقد قَالَ أصبغ: إذا صلى أهل المسجد المغرب فوقع مطر شديد وهم يتنفلون فأرادوا أن يعجلوا العشاء فلا بأس بذلك.\nوقوله: (هُمَا صَلَاتَانِ تُحَوَّلَانِ عَنْ وَقْتِهِمَا) أي: عن الوقت المستحب المعتاد إلى ما قبل الوقت، إلا أن تحويلهما قبل دخول وقتهما المحدود في كتاب الله تعالى، وقاله الداودي أيضًا.\nوقوله: (يَبْزُغُ) -هو بياء مثناة تحت ثم باء موحدة، ثم زاي، ثم غين معجمة- أي: يطلع.\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٥٣ (١٤٠٤٦) كتاب: الحج، من كان يجمع بين الصلاتين بجمع، وابن حزم في \"حجة الوداع\" ص ٢٩٠ (٢٩٧) قال: حدثنا حمام، حدثنا الباجي، حدثنا أحمد بن خالد عن الكشوري عن الحذافي، حدثنا عبد الرزاق، قال: حدثنا بعض أصحابنا حدثنا شريك عن أبي إسحاق، عن أبي جعفر .. الحديث، وسنده ضعيف؛ لأن شيخ عبد الرزاق مبهم.\n(^٢) \"المدونة\" ١/ ٣٢٠.","vol":"11","page":583},{"text":"<span data-type='title' id=toc-1291>٩٨ - باب مَنْ قَدَّمَ ضَعَفَةَ أَهْلِهِ بِلَيْلٍ، فَيَقِفُونَ بِالمُزْدَلِفَةِ وَيَدْعُونَ وَيُقَدِّمُ إِذَا غَابَ القَمَرُ</span>\n١٦٧٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، قَالَ سَالِمٌ: وَكَانَ عَبْدُ اللهِ بْنُ عُمَرَ ﵄ يُقَدِّمُ ضَعَفَةَ أَهْلِهِ، فَيَقِفُونَ عِنْدَ المَشْعَرِ الحَرَامِ بِالمُزْدَلِفَةِ بِلَيْلٍ، فَيَذْكُرُونَ اللهَ مَا بَدَا لَهُمْ، ثُمَّ يَرْجِعُونَ قَبْلَ أَنْ يَقِفَ الإِمَامُ، وَقَبْلَ أَنْ يَدْفَعَ، فَمِنْهُمْ مَنْ يَقْدَمُ مِنًى لِصَلَاةِ الفَجْرِ، وَمِنْهُمْ مَنْ يَقْدَمُ بَعْدَ ذَلِكَ، فَإِذَا قَدِمُوا رَمَوُا الجَمْرَةَ، وَكَانَ ابْنُ عُمَرَ ﵄ يَقُولُ أَرْخَصَ فِي أُولَئِكَ رَسُولُ اللهِ - ﷺ -. [مسلم: ١٢٩٥ - فتح: ٣/ ٥٢٦]\n\n١٦٧٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسِ ﵄ قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - مِنْ جَمعٍ بِلَيْلٍ. [١٦٧٨، ١٨٥٦ - مسلم: ١٢٩٣، ١٢٩٤ - فتح: ٣/ ٥٢٦]\n\n١٦٧٨ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ أَبِي يَزِيدَ، سَمِعَ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: أَنَا مِمَّنْ قَدَّمَ النَّبِيُّ - ﷺ - لَيْلَةَ المُزْدَلِفَةِ فِي ضَعَفَةِ أَهْلِهِ. [انظر: ١٦٧٧ - مسلم: ١٢٩٣، ١٢٩٤ - فتح: ٣/ ٥٢٦]\n\n١٦٧٩ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنِ ابْنِ جُرَيْجٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ -مَوْلَى أَسْمَاءَ- عَنْ أَسْمَاءَ أَنَّهَا نَزَلَتْ لَيْلَةَ جَمْعٍ عِنْدَ المُزْدَلِفَةِ، فَقَامَتْ تُصَلِّي، فَصَلَّتْ سَاعَةً، ثُمَّ قَالَتْ: يَا بُنَيَّ، هَلْ غَابَ القَمَرُ؟ قُلْتُ: لَا. فَصَلَّتْ سَاعَةً، ثُمَّ قَالَتْ: هَلْ غَابَ القَمَرُ؟ قُلْتُ: نَعَمْ. قَالَتْ: فَارْتَحِلُوا. فَارْتَحَلْنَا، وَمَضَيْنَا حَتَّى رَمَتِ الجَمْرَةَ، ثُمَّ رَجَعَتْ فَصَلَّتِ الصُّبْحَ فِي مَنْزِلِهَا. فَقُلْتُ لَهَا يَا: هَنْتَاهْ، مَا أُرَانَا إِلاَّ قَدْ غَلَّسْنَا. قَالَتْ: يَا بُنَىَّ، إِنَّ رَسُولَ اللهِ - ﷺ - أَذِنَ لِلظُّعُنِ. [مسلم: ١٢٩١ - فتح: ٣/ ٥٢٦]\n\n١٦٨٠ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ -هُوَ: ابْنُ القَاسِمِ-، عَنِ القَاسِمِ، عَنْ عَائِشَةَ ﵂ قَالَتِ: اسْتَأْذَنَتْ سَوْدَةُ النَّبِيَّ - ﷺ - لَيْلَةَ جَمْعٍ -وَكَانَتْ ثَقِيلَةً ثَبْطَةً- فَأَذِنَ لَهَا. [١٦٨١ - مسلم: ١٢٩٠ - فتح: ٣/ ٥٢٦]","vol":"11","page":584},{"text":"١٦٨١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا أَفْلَحُ بْنُ حُمَيْدٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَائِشَةَ ﵂ قَالَتْ: نَزَلْنَا المُزْدَلِفَةَ، فَاسْتَأْذَنَتِ النَّبِيَّ - ﷺ - سَوْدَةُ أَنْ تَدْفَعَ قَبْلَ حَطْمَةِ النَّاسِ، -وَكَانَتِ امْرَأَةً بَطِيئَةً-، فَأَذِنَ لَهَا، فَدَفَعَتْ قَبْلَ حَطْمَةِ النَّاسِ، وَأَقَمْنَا حَتَّى أَصْبَحْنَا نَحْنُ، ثُمَّ دَفَعْنَا بِدَفْعِهِ، فَلأَنْ أَكُونَ اسْتَأْذَنْتُ رَسُولَ اللهِ - ﷺ - كَمَا اسْتَأْذَنَتْ سَوْدَةُ أَحَبُّ إِلَىَّ مِنْ مَفْرُوحٍ بِهِ. [انظر: ١٦٨٠ - مسلم: ١٢٩٠ - فتح: ٣/ ٥٢٧]\nذكر فيه خمسة أحاديث:\nأحدها: عن ابن عمر أنه كان يُقَدِّمُ ضَعَفَةَ أَهْلِهِ، فَيَقِفُونَ عِنْدَ المَشْعَرِ الحَرَامِ بِالمُزْدَلِفَةِ بِلَيْلٍ، فَيَذْكُرُونَ اللهَ مَا بَدَا لَهُمْ، ثُمَّ يَرْجِعُونَ قَبْلَ أَنْ يَقِفَ الإِمَامُ، وَقَبْلَ أَنْ يَدْفَعَ، فَمِنْهُمْ مَنْ يَقْدَمُ مِنًى لِصَلَاةِ الفَجْرِ، وَمِنْهُمْ مَنْ يَقْدَمُ بَعْدَ ذَلِكَ، فَإِذَا قَدِمُوا رَمَوُا الجَمْرَةَ، وَكَانَ ابن عُمَرَ يَقُولُ: أَرْخَصَ فِي أُولَئِكَ رَسُولُ اللهِ - ﷺ -.\nثانيها: حديث ابن عباس (^١) قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - مِنْ جَمْعٍ بِلَيْلٍ.\nوفي رواية: أَنَا مِمَّنْ قَدَّمَ رسول الله - ﷺ - ليْلَةَ المُزْدَلِفَةِ فِي ضَعَفَةِ أَهْلِهِ.\nثالثها: حديث أَسْمَاءَ أَنَّهَا نَزَلَتْ لَيْلَةَ جَمْعٍ عِنْدَ المُزْدَلِفَةِ، فَقَامَتْ تُصَلِّي، فَصَلَّتْ سَاعَةً، ثُمَّ قَالَتْ: يَا بُنَيَّ، هَلْ غَابَ القَمَرُ؟ قُلْتُ: لَا. فَصَلَّتْ سَاعَةً، ثُمَّ قَالَتْ: هَلْ غَابَ القَمَرُ؟ قُلْتُ: نَعَمْ. قَالَتْ: فَارْتَحِلُوا. فَارْتَحَلْنَا، وَمَضَيْنَا حَتَّى رَمَتِ الجَمْرَةَ، ثُمَّ رَجَعَتْ فَصَلَّتِ الصُّبْحَ فِي مَنْزِلِهَا. فَقُلْتُ لَهَا: يَا هَنْتَاهْ، مَا أُرَانَا إِلَّا قَدْ غَلَّسْنَا. قَالَتْ: يَا بُنَيَّ، إِنَّ رَسُولَ اللهِ - ﷺ - أَذِنَ لِلظُّعُنِ.\n_________\n(^١) في هامش الأصل: حديث ابن عباس أي في باب الضعفان.","vol":"11","page":585},{"text":"رابعها: حديث عائشة: اسْتَأْذَنَتْ سَوْدَةُ النَّبِيَّ - ﷺ - لَيْلَةَ جَمْعٍ -وَكَانَتْ ثَقِيلَةً ثَبِطَةً- فَأَذِنَ لَهَا.\nالخامس: حديثها أيضًا: نَزَلْنَا المُزْدَلِفَةَ، فَاسْتَأْذَنَتِ النَّبِيَّ - ﷺ - سَوْدَةُ أَنْ تَدْفَعَ قَبْلَ حَطْمَةِ النَّاسِ -وَكَانَتِ امْرَأَةً بَطِيئَةً- فَأَذِنَ لَهَا، فَدَفَعَتْ قَبْلَ حَطْمَةِ النَّاسِ، فَأَقَمْنَا حَتَّى أَصْبَحْنَا نَحْنُ، ثُمَّ دَفَعْنَا بِدَفْعِهِ، فَلأَنْ أَكُونَ اسْتَأْذَنْتُ رَسُولَ اللهِ - ﷺ - كَمَا اسْتَأْذَنَتْ سَوْدَةُ أَحَبُّ إِلَيَّ مِنْ مَفْرُوحٍ بِهِ.\nالشرح:\nهذِه الأحاديث كلها أخرجها مسلم بزيادة أم حبيبة (^١). وحديث أسماء أخرجه البخاري من حديث ابن جريج: حَدَّثَني عبد الله مولى أسماء، عن أسماء.\nوأخرجه أبو داود، عن محمد بن خلاد، عن يحيى، عن ابن جريج،\nأخبرني عطاء، أخْبرَنِي مخبر، عن أسماء أنها رمتْ الجمرة، قلتُ: إنا رمينا الجمرة بليل، فقالتْ: إنا كنا نصنع هذا عَلَى عهد رسول الله - ﷺ - (^٢).\nوأخرجه النسائي من حديث مالك، عن يحيى، عن عطاء أن مولى لأسماء بنت أبي بكر أخبره، فذكره (^٣).\n_________\n(^١) حديث ابن عمر الأول رواه مسلم (١٢٩٥) كتاب: الحج، باب: استحباب تقديم دفع الضعفة من النساء ..\nوحديثا ابن عباس رواهما مسلم (١٢٩٣ - ١٢٩٤).\nوحديث أسماء رواه مسلم (١٢٩١).\nوحديثا عائشة رواهما مسلم (١٢٩٠).\nوحديث أم حبيبة رواه مسلم (١٢٩٢).\n(^٢) أبو داود (١٩٤٣) كتاب: المناسك، باب: التعجيل.\n(^٣) النسائي ٥/ ٢٦٦ - ٢٦٧ كتاب: المناسك، باب: الرخصة للضعفة أن يصلوا يوم النحر الصبح بمنى.","vol":"11","page":586},{"text":"وجعل الطرقي هذا وحديث البخاري واحدًا.\nوقال الداني في \"أطراف الموطأ\": قَالَ يحيى بن يحيى في سنده: عن مولاة بهاءٍ، عَلَى التأنيث، وعند ابن بكير وغيره: مولى، وهو الصحيح (^١).\nو(المشعر) بفتح الميم، وفي لغة كسرها، ونقل ابن التين، عن الكسائي أن عليها أكثر العرب، وادَّعى القتبي أنه لم يقرأ به أحد، وذكر الهذلي أنها قراءة.\nوقال صاحب \"المطالع\": بكسر الميم لغة لا رواية، وحكى ابن التياني في \"الموعب\" عن قطرب لغة ثالثة بفتح الميم وكسر العين.\nو(الحرام) (^٢) معناه: المحرم لا من الحل، وقيل: ذو الحرمة، وسُمي مشعرًا لما فيه من الشعار، وهي معالم الدين، وحده ما بين مأزمي عرفة، وقرن محسر يمينًا وشمالًا. و(ثَبِطة) -بفتح الثاء المثلثة ثم باء موحدة مكسورة- بطيئة، قَالَ صاحب \"المطالع\": كذا ضبطناه، وضبطه الجياني، عن ابن سراج بالكسر والإسكان. وقال الخطابي أيضًا: الثبطة: البطيئة، وقد تثبط الرجل عن أمره، ومنه قوله تعالى:\n﴿فَثَبَّطَهُم﴾ (^٣) [التوبة: ٤٦].\nوالظُّعن -بضم الظاء المعجمة ثم عين مهملة- جمع ظعينة، وهن النساء، وفي \"المحكم\": هو جمع ظاعن، والظاعن اسم للجمع، والظعون من الإبل: الذي تركبه المرأة خاصة. والظعينة أيضًا: الجمل يظعن عليه. والظعينة: الهودج تكون فيه المرأة، وقيل: هو الهودج،\n_________\n(^١) \"الإيماء إلى أطراف أحاديث كتاب الموطأ\" ٤/ ٢٤٢.\n(^٢) في الأصل: (الحرم) والمثبت من (ج).\n(^٣) \"أعلام الحديث\" ٢/ ٨٩٠.","vol":"11","page":587},{"text":"كانت فيه امرأة أو لم تكن. والظعينة: المرأة في الهودج سميت به عَلَى حد تسمية الشيء باسم ما يجاوره، وقيل: لأنها تظعن مع زوجها، ولا تسمى ظعينة إلا وهي في هودج، وقيل الظعن: الجماعة من النساء والرجال (^١).\nأما فقه الباب: فيسن تقديم النساء والضعفة بعد نصف الليل إلى منى؛ ليرموا جمرة العقبة قبل زحمة الناس، ويبقى غيرهم حَتَّى يصلوا الصبح مغلِّسين اقتداء به.\nوالمعنى فيه: اتساع الوقت للدعاء، والتغليس هنا أشد استحبابًا من باقي الأيام. ولهذا قَالَ ابن مسعود فيما مضى: أنها حولت عن وقتها، أي: المعتاد، وينبغي أن يحرص عَلَى صلاة الصبح هناك. فقد صح فيه حديث عروة بن مضرس السالف (^٢).\nوقال ابن حزم: فرض عَلَى الرجال أن يصلوا الصبح مع الإمام الذي يقيم الحج بمزدلفة، قَالَ: فمن لم يفعل ذَلِكَ فلا حج له (^٣).\nوانفرد أبو حنيفة حيث قَالَ: لا يجوز لغير الضعفة النفر قبل الفجر، قَالَ: فإن نفر لزمه دم، وسيأتي إيضاحه. والوقت المستحب لرمي جمرة العقبة بعد طلوع شمس يوم النحر اقتداءً بالشارع.\nواختلف العلماء هل يجوز رميها قبل ذَلِكَ؟ فقال مالك وأبو حنيفة وأحمد وإسحاق وأبو ثور: يجوز رميها بعد طلوع الفجر وقبل طلوع الشمس، وإن رماها قبل الفجر أعاد، ونُقِل عن أكثر العلماء (^٤).\n_________\n(^١) \"المحكم\" ٢/ ٤٩ - ٥٠.\n(^٢) تقدم تخريجه قريبًا.\n(^٣) \"المحلى\" ٧/ ١١٨، \"حجة الوداع\" ص ٤٤٧.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٥٤، \"عيون المجالس\" ٢/ ٨٤٧ - ٨٤٨، \"المغني\" ٥/ ٢٨٤ - ٢٨٥.","vol":"11","page":588},{"text":"ورخصت طائفة في الرمي قبل طلوع الفجر، رُوِي ذَلِكَ عن عطاء وطاوس والشعبي، وبه قَالَ الشافعي: بعد نصف الليل (^١). وحكي عنه مثل الأول، حكاه عنه ابن التين.\nوقال النخعي ومجاهد: لا يرميهما حَتَّى تطلع الشمس، وبه قَالَ الثوري وأبو ثور وإسحاق، وهو خلاف قول الأكثرين، منهم الأربعة.\nفهذِه مذاهب ثلاثة: حجة الأول: حديث ابن عمر السالف أول الباب، وحجة الثاني: حديث أسماء في الباب لكن لم يذكر البخاري فيه الرمي قبل الفجر، ورواه غيره. و(غلَّس) محتملة للتأويل لا يقطع بها؛ لأنه يجوز أن يُسمى ما بعد الفجر غلسًا. واعترض ابن القصار فقال: لو صح: رمينا قبل الفجر لكان ظنًّا منه؛ لأنه لما رآها صلت الصبح في دارها ظن أن الرمي كان قبل الفجر (والرمي كان بعد الفجر) (^٢)، فأخرت صلاة الصبح إلى دارها.\nوقولها فيه: (هكذا كنا نفعل مع رسول الله - ﷺ -) إشارة إلى فعلها، وفعلها يجوز أن يكون بعد الفجر؛ لأنها لم تقل هي: رمينا قبله، ولا قالت: كنا نرمي معه قبله؛ لأنه لم يقل أحد عن رسول الله - ﷺ - أنه رمى قبله، وفيه ما لا يخفي.\nواحتج الشافعي أيضًا بحديث أم سلمة: أن النبي - ﷺ - أمرها أن تصبح بمكة يوم النحر (^٣). وهذا لا يكون إلا وقد رمت الجمرة بمنى\n_________\n(^١) روى ذلك ابن أبي شيبة ٣/ ٣٠٦ (١٤٥٨٤ - ١٤٥٨٥) كتاب: الحج، من رخص أن يرميها قبل طلوع الشمس، \"البيان\" ٤/ ٣٣١.\n(^٢) من الأصل.\n(^٣) رواه الشافعي في \"مسنده\" ١/ ٣٥٧ (٩٢٤) كتاب: الحج، باب: من أجاز رميها بعد نصف الليل، وأورد هذا الحديث ابن القيم في \"زاد معاد\" ٢/ ٢٥٨ وقال: فيه =","vol":"11","page":589},{"text":"ليلًا قبل الفجر؛ لأنه غير جائز أن يوافي أحد صلاة الصبح بمكة وقد رمى جمرة العقبة إلا وقد رماها ليلًا؛ لأن من أصبح بمنى وكان بها بعد طلوع الفجر فإنه لا يمكنه إدراك الصبح بمكة.\nوقد ضعف أحمد حديث أم سلمة ودفعه، وقال: لا يصح، رواه أبو معاوية، عن هشام بن عروة، عن أبيه، عن زينب بنت أبي سلمة، عن أم سلمة: أمرها أن توافي معه صلاة الصبح يوم النحر بمكة، ولم\nيسنده غيره، وهو خطأ.\nقَالَ وكيع: عن هشام، عن أبيه -مرسل- أنه - ﷺ - أمرها أن توافي صلاة الصبح يوم النحر بمكة. قَالَ أحمد: هذا أيضًا عجب، وما يصنع النبي - ﷺ - يوم النحر بمكة ينكر ذَلِكَ، قَالَ: فجئت إلى يحيى بن سعيد فسألته، فقال: عن هشام، عن أبيه: أمرها أن توافي، وليس أن توافيه، قَالَ: وبين هذين. فرق، يوم النحر صلاة الصبح بالأبطح، وقال لي يحيى بن سعيد: سل عبد الرحمن بن مهدي، فسألته فقال: هكذا قَالَ سفيان- عن هشام، عن أبيه: توافي.\nقَالَ أحمد: رحم الله يحيى ما أضبطه وأشد تفقده (^١). واحتج الثوري بحديث ابن عباس أن النبي - ﷺ - قدَّم أغيلمة بني عبد المطلب وضعفتهم، وقال: \"يا بني لا ترموا الجمرة حَتَّى تطلع الشمس\". رواه شعبة، عن\n_________\n= سلمان بن أبي داود، قال أبو زرعة، عن أحمد: رجل من أهل الجزيرة ليس بشيء، وقال عثمان بن سعيد: ضعيف، ومما يدل على بطلانه ما ثبت في الصحيحين عن القاسم بن محمد، عن عائشة وذكر حديث سودة، وكذا ضعفه الحافظ فقال في \"تلخيص الحبير\" ٢/ ٢٥٨: قال البيهقي: هكذا رواه جماعة عن أبي معاوية وهو في آخر حديث الشافعي المرسل، وقد أنكره أحمد.\n(^١) انظر: \"العلل ومعرفة الرجال\" ٢/ ٣٦٨، و\"شرح معاني الآثار\" ٢/ ٢٢١.","vol":"11","page":590},{"text":"الحكم، عن مقسم، عن ابن عباس، به (^١)، ورواه سفيان ومسعر، عن سلمة بن كهيل، عن الحسن العرني، عن أبيه، عن ابن عباس: قدمنا من المزدلفة بليل، فقال - ﷺ -: \"أبينية عبد المطلب لا ترجموا جمرة العقبة حَتَّى تطلع الشمس\" (^٢). وهذا إسناده وإن كان ظاهره الحسن، فإن حديث ابن عمر وأسماء يعارضانه، فلذلك لم يخرجه البخاري مع أنه قد روى مولى ابن عباس، عن ابن عباس قَالَ: بعثني رسول الله - ﷺ - مع أهله، وأمرني أن أرمي مع الفجر (^٣). فخالف حديث مقسم عنه. وصوَّب الطبري القول الأول؛ لأن حينئذٍ يحل الحاج، وذلك أن بطلوع الفجر من تلك الليلة انقضى وقت الحج، وفي انقضائه انقضاء وقت التلبية ودخول الرمي، غير أنه لا ينبغي لمن كان محرمًا أن\n_________\n(^١) رواه من هذا الطريق الترمذي (٨٩٣) كتاب: الحج، باب: ما جاء في تقديم الضعفة من جمع بليل، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢١٧ كتاب: مناسك الحج، باب: وقت رمي جمرة العقبة، والطبراني ١١/ ٣٨٥ (١٢٠٧٣).\n(^٢) رواه أبو داود (١٩٤٠) كتاب: المناسك، باب: التعجيل من جمع، والنسائي في \"المجتبى\" ٥/ ٢٧٠ - ٢٧١، كتاب: مناسك الحج، النهي عن رمي جمرة العقبة قبل طلوع الشمس، وفي \"الكبرى\" ٢/ ٤٣٧ (٤٠٧٠)، وأحمد ١/ ٢٣٤، وابن حبان ٩/ ١٨١ (٣٨٦٩) كتاب: الحج، باب: رمي جمرة العقبة، والبيهقي ٥/ ١٣١ - ١٣٢ كتاب: الحج، باب: الوقت المختار لرمي جمرة العقبة، عن سفيان ومسعر عن سلمة … به، قال الحافظ في \"الفتح\" ٣/ ٥٢٨: هذِه الطرق يقوي بعضها بعضًا. وانظر: \"صحيح أبي داود\" (١٦٩٦).\n(^٣) رواه أحمد ١/ ٣٢٠، ٣٥٢، والطيالسي في \"مسنده\" ٤/ ٤٤٨ (٢٨٥٢)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢١٥ كتاب: مناسك الحج، باب: وقت رمي جمرة العقبة للضعفاء الذين يرخص لهم في ترك الوقوف بالمزدلفة، والطبراني ١١/ ٤٣٠ (١٢٢٢٠)، وابن عدي في \"الكامل\" ٥/ ٣٨، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٤٢٩ - ٤٣٠، قال الهيثمي في \"المجمع\" ٣/ ٢٥٨: فيه: شعبة مولى ابن عباس وثقه أحمد وغيره، وفيه كلام.","vol":"11","page":591},{"text":"يلبس أو يتطيب أو يعمل شيئًا مما كان حرامًا عليه قبل طلوع الفجر يوم النحر، حَتَّى يرمي جمرة العقبة استحسانًا، واتباعًا في ذَلِكَ السنة، فإذا رمى الجمرة فقد حل من كل شيء حرم عليه إلا الوطء، حَتَّى يطوف للإفاضة.\nقلتُ: كأنه لم ير الحلق من أسبابه.\nوقال ابن المنذر: السنة أن لا يرمي إلا بعد طلوع الشمس للاتباع، ومن رمى بعد طلوع الفجر قبل طلوع الشمس فلا إعادة عليه، إذ لا أعلم أحدًا قال: لا يجزئه.\nوقال الطبري: الدليل الواضح أن لأهل الضعف في أبدانهم ترك الوقوف بالمشعر الحرام والتقدم من جمع.\nوقد اختلف السلف في ذَلِكَ، فقالت طائفة: يجوز، فمن تقدم بليل من أهل القوة فلم يقف بها مع الإمام فقد ضيع نسكًا وعليه دم، وهو قول مجاهد وعطاء، وقتادة، والزهري، والثوري، وأبي حنيفة، وأحمد، وإسحاق، وأبي ثور، وكان مالك يقول: إن من مر بها فلم ينزل بها فعليه دم، ومن نزل ثم دفع أول الليل أو وسطه أو آخره ولم يقف مع الإمام أجزأه، ولا دم عليه، وهو قول النخعي؛ وحجته الاتباع، فمن خالف فعليه دم، وإنما أجزنا له المتقدم ليلًا إذا بات بها لتقديمه - ﷺ - أهله ليلًا، فكان ذَلِكَ رخصة لكل أحد بات بها. وقال الشافعي: إن دفع منها بعد نصف الليل فلا شيء عليه، وإن خرج منها قبله ولم يعد إليها افتدى، والفدية شاة (^١).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٥٢، \"الذخيرة\" ٣/ ٢٦٣، \"الحاوي الكبير\" ٢/ ٦٨٨، ٦٩٠ - ٦٩١، \"المغني\" ٥/ ٢٨٤.","vol":"11","page":592},{"text":"وقال آخرون: جائز ذَلِكَ لكل أحد، للضعيف والقوي، وكانوا يقولون: إنما هو منزل نزله رسول الله - ﷺ - كبعض منازل السفر، فمن شاء فعل، ومن شاء تركه.\nوروي ذَلِكَ عن عطاء والزهري، وحكي أيضًا عن الأوزاعي، وسيأتي ما يخالفه. واحتجوا بحديث ابن عمر مرفوعًا: \"إنما جمع منزل لذبح المسلمين\" (^١).\nوذهب قوم على أن المبيت بها فرض لا يجوز الحج إلا به، وبه قَالَ ابن بنت الشافعي وابن خزيمة، وأشار ابن المنذر إلى ترجيحه، وفيه: قوة، وبه قَالَ خمسة من التابعين، وقال به ابن حزم والشعبي والنخعي وعلقمة والأوزاعي أيضًا، وحماد بن أبي سليمان، ويروى عن ابن الزبير والحسن وأبي عبيد القاسم بن سلام: ويجعل إحرامه عمرة.\nوحكاه ابن التين عن علقمة والنخعي والشعبي في الوقوف بالمشعر الحرام، وأنه إن لم يقف به فاته الحج للآية.\nقَالَ الطحاوي: والحجة عليهم أن قوله تعالى: ﴿فَاَذْكُرُوا اللهَ عِندَ اَلمَشْعَرِ اَلحَرَامِ﴾ [البقرة: ١٩٨] ليس فيه دليل أن ذَلِكَ عَلَى الوجوب، ولأن الله تعالى إنما ذكر الذكر ولم يذكر الوقوف، وكل قد أجمع أنه لو وقف بالمزدلفة ولم يذكر الله تعالى أن حجه تام، فإذا كان الذكر المذكور في الكتاب ليس من صلب الحج، فالموطن الذي يكون الذكر فيه الذي لم يذكر في الكتاب أحرى أن لا يكون فرضًا، وقد ذكر الله تعالى في كتابه أشياء في الحج لم يرد بذكرها إيجابها في\n_________\n(^١) لم أقف عليه بهذا اللفظ، وقد عزاه الحافظ في \"الفتح\" ٣/ ٥٢٩. للطبري بسند ضعيف بلفظ: \"إنما جمع منزل لدلج المسلمين\" وقال: سنده ضعيف. والله أعلم.","vol":"11","page":593},{"text":"قول أحد من الأئمة، من ذَلِكَ قوله تعالى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ﴾ الآية [البقرة: ١٥٨]. وكل قد أجمع النظر أنه لو حج ولم يسع أن حجه قد تم، وعليه دم، فكان ما ترك من ذَلِكَ، فكذلك ذكر الله في المشعر الحرام (^١).\nقلتُ: لا يسلم له الإجماع، فمذهب الشافعي أنه ركن لا يصح الحج إلا به، ولا يجبر بدم، وأما حديث عروة بن مضرس السالف (^٢)، فلا حجة فيه لإجماعهم عَلَى أنه لو بات بها ووقف ونام عن الصلاة، فلم يصلها مع الإمام حَتَّى فاتته أن حجه تام، فلما كان الحضور مع الإمام ليس من صلب الحج الذي لا يجزئ إلا به كان الموطن الذي تكون فيه تلك الصلاة التي لم تذكر في الحديث أحرى، إلا أن يكون كذلك فلم يتحقق بهذا الحديث ذكر الفرض إلا بعرفة.\nقلتُ: وخلاف ابن حزم الذي قدمته لا يقدح في هذا الإجماع.\nقَالَ الطحاوي: وفي حديث سودة ترك الوقوف أصلًا (^٣)، وكذلك في حديث ابن عباس وأسماء، وفي إباحة الشارع لهم ذَلِكَ للضعيف دليل عَلَى أن الوقوف بها ليس من صلب الحج كالوقوف بعرفة، ألا ترى أن رجلًا لو ضعف عن الوقوف بعرفة، وترك ذَلِكَ لضعفه حَتَّى طلع الفجر يوم النحر أن حجه قد فسد، ولو وقف بها بعد الزوال ثم نفر منها قبل الغروب أن أهل العلم مجمعون عَلَى أنه غير معذور للضعف الذي به، وأن طائفة منهم تقول: عليه دم، لتركه بقية الوقوف بعرفة، وطائفة منهم تقول: قد فسد حجه، ومزدلفة ليست\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٢/ ٢٠٩.\n(^٢) تقدم تخريجه.\n(^٣) انظر: \"شرح معاني الآثار\" ٢/ ٢١٠.","vol":"11","page":594},{"text":"كذلك؛ لأن من أوجب الوقوف بها يجيزون النفور عنها بعد وقوفه بها قبل فراغ وقتها، وهو قبل طلوع الشمس من يوم النحر لعذر الضعف، فلما ثبت أن عرفة لا يسقط فرض الوقوف بها للعذر، ولا يحل النفور عنها قبل وقته للعذر، وكانت مزدلفة ما يباح ذَلِكَ منها بالعذر، وثبت أن حكم مزدلفة ليس في حكم عرفة؛ لأن الذي يسقط للعذر ليس بواجب، والذي لا يسقط بالعذر هو الواجب.\nوفي \"شرح الهداية\": لو ترك الوقوف بها بعد الصبح من غير عذر فعليه دم، وإن كان بعذر الزحام فتعجل السير إلى منى فلا شيء عليه.\nفرع:\nيحصل المبيت بساعة من النصف الثاني من الليل دون الأول عَلَى الأصح.\nوقال ابن التين: الشروع من المبيت فيها النزول فيها والمقام بمقدار ما يرى أنه مقام، فإن منعه من النزول مانع، فقال محمد: عليه بدنة، وقال مالك: إن نزل بها ثم ارتحل عنها أول الليل عامدًا أو جاهلًا فلا شيء عليه، ومن جاءها بعد الفجر، قَالَ أشهب: في كتاب محمد: عليه الدم، وخالف ابن القاسم (^١).\nفرع:\nوقت الوقوف بالمشعر بعد صلاة صبح النحر إلى الإسفار. وعن مالك: لا يقفون إلى الإسفار ويدفعون قبله، وقال محمد: لا يجوز أن يؤخر حَتَّى يطلع، وأخَّر ابن الزبير الوقوف حَتَّى كادت الشمس تطلع؛ فقال ابن عمر: إني لأراه يريد أن يصنع كما صنع أهل\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٣٩٩.","vol":"11","page":595},{"text":"الجاهلية، فدفع ابن عمر ودفع الناس بدفعه (^١)، وفعله - ﷺ - لمخالفة المشركين؛ لأنهم كانوا لا يفيضون حَتَّى تطلع الشمس. وقيل: الدفع بعد الإسفار الأول وقيل الإسفار الثاني، حكاهما ابن التين.\nفائدة:\nقوله: (فَمِنْهُمْ مَنْ يَقْدَمُ مِنًى لِصَلَاةِ الفَجْرِ) مقتضاه أن المتقدم كان قبل الصبح، وخصَّهم بذلك للضعف عن زحمة الناس، ومقتضاه الوقوف قبل الفجر؛ لأن الوقوف يسقط جملة. واختلفت المالكية: هل عليهم دم؟ فقال القاضي في \"معونته\": الظاهر أن لا دم (^٢).\nفائدة أخرى:\n(الحطمة) في حديث عائشة: الزحمة، وحطمة السيل: دفاع معظمه.\nوقولها: (مِنْ مَفْرُوحٍ بِهِ) أي: من شيء أفرح به. و(هنتاه): أي: يا هذِه، وقد سلف الكلام عليه في باب قوله تعالى: ﴿الحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾ [البقرة: ١٩٧] (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ٢٨١ (١٥٣٢٣) كتاب: الحج، باب: في وقت الدفعة من المزدلفة.\n(^٢) \"المعونة\" ١/ ٣٧٨.\n(^٣) راجع شرح حديث (١٥٦٠).","vol":"11","page":596},{"text":"<span data-type='title' id=toc-1292>٩٩ - باب (متى) (^١) يُصَلِّي الفَجْرَ بِجَمْعٍ</span>\n١٦٨٢ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي عُمَارَةُ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: مَا رَأَيْتُ النَّبِيَّ - ﷺ - صَلَّى صَلَاةً بِغَيْرِ مِيقَاتِهَا إِلَّا صَلَاتَيْنِ: جَمَعَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ، وَصَلَّى الْفَجْرَ قَبْلَ مِيقَاتِهَا. [انظر: ١٦٧٥ - مسلم: ١٢٨٩ - فبَح: ٣/ ٥٣٠]\n\n١٦٨٣ - حَدَّثَنَا عبد اللهِ بْن رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ قَالَ: خَرَجْنَا مَعَ عَبْدِ اللهِ - ﵁ - إِلَى مَكَّةَ، ثُمَّ قَدِمْنَا جَمْعًا، فَصَلَّى الصَّلَأتَيْنِ، كلَّ صَلَاةٍ وَحْدَهَا بِأَذَانٍ وِإقَامَةٍ، وَالعَشَاء بَينَهُمَا، ثمَّ صَلَّى الفَجْرَ حِينَ طَلَعَ الفَجْرُ -قَائِلٌ يَقُولُ: طَلعَ الفَجْرُ. وَقَائِلٌ يَقولُ: لَمْ يَطْلُعِ الفَجْرُ- ثمَّ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ هَاتَيْنِ الصَّلَاتَيْنِ حُوِّلَتَا عَنْ وَقْتِهِمَا فِي هذا المَكَانِ: المَغْرِبَ وَالعِشَاءَ، فَلَا يَقْدَمُ النَّاسُ جَمْعًا حَتَّى يُعْتِمُوا، وَصَلَاةَ الفَجْرِ هذِه السَّاعَةَ\". ثمَّ وَقَفَ حَتَّى أَسْفَرَ، ثُمَّ قَالَ: لَوْ أَنَّ أَمِيرَ الُمؤْمِنِينَ أفَاضَ الآنَ أَصَابَ السُّنَّةَ. فَمَا أَدْرِي أَقَوْلُهُ كَانَ أَسْرَعَ أَمْ دَفْعُ عُثْمَانَ - ﵁ -، فَلَمْ يَزَلْ يلَبِّي حَتَّى رَمَى جَمْرَةَ العَقَبَةِ يَوْمَ النَّحْرِ. [انظر: ١٦٧٥ - مسلم: ١٢٨٩ - فتح: ٣/ ٥٣٠]\nذكر فيه حديث عبد الله قال: مَا رَأَيْتُ رسول الله - ﷺ - صلَّى صَلَاةً بِغَيْرِ مِيقَاتِهَا إِلَّا صَلَاتَيْنِ: جَمَعَ بَيْنَ المَغْرِبِ وَالعِشَاءِ، وَصَلَّى الفَجْرَ قَبْلَ مِيقَاتِهَا.\nوحديث عبد الرحمن بن يزيد قال: خَرَجْنَا مَعَ عَبْدِ اللهِ إِلَى مَكَّةَ، ثُمَّ قَدِمْنَا جَمْعًا، فَصَلَّى الصَّلَاتَيْنِ، كُلَّ واحدة وَحْدَهَا بِأَذَانٍ وَإِقَامَةٍ، وَالعَشَاءُ بَيْنَهُمَا .. الحديث.\n_________\n(^١) كذا في الأصل و(ج)، وفي \"اليونينية\" ٢/ ١٦٦: من، وفي هامشها: باب متى، وعليها (لا. ص. س. ظ) يعني: عند: أبي ذر والأصيلي والمستملي وأبي الوقت.","vol":"12","page":9},{"text":"تقدم بيان حديث ابن مسعود، وأن المراد: لغير ميقاتها المعهود، وقد سلف عنه: حين يبزغ الفجر. وتأخير المغرب عن وقتها، بيِّن.\nوقوله: (ثُمَّ وَقَفَ حَتَّى أَسْفَر) أي: أضاء، وقوله: (أَصَابَ السُّنَّةَ) يعني: فعل رسول الله - ﷺ -. قَالَ ابن المنذر: ثبت أن رسول الله - ﷺ - صلى الفجر بالمزدلفة (حَتَّى) (^١) تبين له الصبح بأذان وإقامة.\n_________\n(^١) في (ج): حين.","vol":"12","page":10},{"text":"<span data-type='title' id=toc-1293>١٠٠ - باب مَتَى يُدْفَعُ مِنْ جَمْعٍ</span>\n١٦٨٤ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ عَنْ أَبِي إِسْحَاقَ، سَمِعْتُ عَمْرَو بْنَ مَيْمُونٍ يَقُولُ: شَهِدْتُ عُمَرَ - ﵁ - صَلَّى بِجَمْعٍ الصُّبْحَ، ثُمَّ وَقَفَ فَقَالَ إِنَّ المُشْرِكِينَ كَانُوا لَا يُفِيضُونَ حَتَّى تَطْلُعَ الشَّمْسُ، وَيَقُولُونَ: أَشْرِقْ ثَبِيرُ. وَأَنَّ النَّبِيَّ - ﷺ - خَالَفَهُمْ، ثُمَّ أَفَاضَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ. [٣٨٣٨ - فتح: ٣/ ٥٣١]\nذكر فيه حديث عمرو بن ميمون: شَهِدْتُ عُمَرَ صَلَّى بِجَمْعٍ الصُّبْحَ، ثُمَّ وَقَفَ فَقَالَ: إِنَّ المُشْرِكِينَ كَانُوا لَا يُفِيضُونَ حَتَّى تَطْلُعَ الشَّمْسُ، وَيَقُولُونَ: أَشْرِقْ ثَبِيرُ. وَأَنَّ النَّبِيَّ - ﷺ - خالَفَهُمْ، ثُمَّ أَفَاضَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ.\nهذا الحديث من أفراده، وفي رواية له: لا يفيضون من جمع حَتَّى تشرق الشمس (^١)، ولابن ماجه: أشرق ثبير، كيما نغير (^٢)، وللترمذي مصححًا من حديث ابن عباس أنه - ﷺ - أفاض قبل طلوع الشمس (^٣).\nولمسلم عن جابر: فلم يزل - ﷺ - واقفًا حَتَّى أسفر جدًا، فدفع قبل أن تطلع الشمس (^٤).\nوفي البيهقي من حديث محمد بن قيس بن مخرمة، عن المسور بن مخرمة قَالَ: خطبنا رسول الله - ﷺ - بعرفة، فحمد الله وأثنى عليه، ثم قَالَ: \"أما بعد، فإن أهل الشرك والأوثان كانوا يدفعون من ها هنا عند غروب\n_________\n(^١) سيأتي برقم (٣٨٣٨) كتاب: مناقب الأنصار، باب: أيام الجاهلية.\n(^٢) ابن ماجه (٣٠٢٢) كتاب: المناسك، باب: الوقوف بجمع.\n(^٣) الترمذي (٨٩٦) كتاب: الحج، باب: ما جاء أن الإقامة من جمع قبل طلوع الشمس.\n(^٤) مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -.","vol":"12","page":11},{"text":"الشمس حَتَّى تكون الشمس عَلَى رءوس الجبال، مثل عمائم الرجال عَلَى رؤوسها، هدينا مخالف لهديهم، وكانوا يدفعون من المشعر الحرام عند طلوع الشمس عَلَى رءوس الجبال مثل عمائم الرجال عَلَى (رؤوسها) (^١) هدينا مخالف لهديهم\" قَال البيهقي: رواه عبد الله بن إدريس، عن ابن جريج، عن محمد بن قيس بن مخرمة أن رسول الله - ﷺ - خطب يوم عرفة، فذكره مرسلًا (^٢). وللبيهقي من حديث جبير بن الحويرث قَال: رأيتُ أبا بكر واقفًا عَلَى قزح، وهو يقول: أيها الناس أصبحوا، أيها الناس أصبحوا، ثم دفع، فكأني أنظر إلى فخذه قد انكشف مما يخرش بعيره بمحجنه (^٣)، وقد سلف. وقال ابن المنذر: ثبت أن النبي - ﷺ - أفاض من جمع حين أسفر جدًّا، وأخذ به ابن مسعود وابن عمر، وقال بذلك عامة العلماء أصحاب الرأي والشافعي، غير مالك، فإنه كان يرى أن يدفع قبل الطلوع وقبل الإسفار (^٤).\nوفيه من الفقه -كما قَالَ الطبري- بيان وقت الوقوف الذي أوجبه الله عَلَى عباده حجاج بيته بالمشعر الحرام إلا به، كذا أوجبه، وقد سلف ما فيه. قَالَ: فمن وقف بالمشعر الحرام ذاكرًا في الوقت الذي وقف به رسول الله - ﷺ - أو في بعضه فقد أدركه وأدى ما ألزمه الله تعالى من ذكره به، وذلك حين صلاة الفجر بعد طلوع الفجر الثاني إلى أن يدفع\n_________\n(^١) في الأصل: (رءوسنا) والمثبت من \"السنن\" وهو الصحيح.\n(^٢) \"سنن البيهقي\" ٥/ ١٢٥ كتاب: الحج، باب: الدفع من المزدلفة قبل طلوع الشمس.\n(^٣) \"سنن البيهقي \" ٥/ ١٢٥.\n(^٤) انظر: \"المبسوط\" ٤/ ٦٣، \"المدونة\": ١/ ٣٢٣، \"المنتقى\" ٣/ ٢٣، \"المجموع\" ٨/ ١٥٨ - ١٥٩.","vol":"12","page":12},{"text":"الإمام منه قبل طلوع الشمس من يوم النحر، ومن لم يدرك ذَلِكَ حَتَّى تطلع فقد فاته الوقوف به بإجماع، وإنما عجَّل رسول الله - ﷺ - الصلاة وزاحم بها أول وقتها؛ ليدفع قبل أن تشرق الشمس عَلَى جبل ثبير؛ ليخالف أمر المشركين، فكلما بعد دفعه من طلوع الشمس كان\nأفضل، فلهذا اختار هذا مالك.\nوقوله: (لَا يُفِيضُونَ) يعني: لا يرجعون من المشعر الحرام إلى حيث بدأوا، والمصير إليه من منى حَتَّى تطلع، ولذلك تقول العرب لكل راجع من موضع كان صار إليه من موضع آخر إلى الموضع الذي بدأ منه: أفاض فلان من موضع كذا. وكان الأصمعي يقول: الإفاضة: الدفعة، كل دفعة إفاضة. ومنه قيل: أفاض القوم في الحديث إذا (دفعوا) (^١) فيه. وأفاض في معه يفيضه، فأما إذا سالت دموع العين فإنما يقال: فاضت عينه بالدموع.\nوقوله: (أَشْرِقْ ثَبِيرُ) قَالَ الهروي: يريد: ادخل أيها الجبل في الشروق، كما تقول: أجنب إذا دخل في الجنوب، وأشمل إذا دخل في الشمال، وشروقها: طلوعها، وقال عياض: (أشرق ثبير): أدخل يا جبل، من شرق أي: أضاء.\nوقال ابن التين: ضبطه أكثرهم بالفتح، وبعضهم بكسر الهمزة، كأنه ثلاثي من شرق، وفسره بعضهم: أي: أطلع الشمس يا جبل، وليس يبين؛ لأن شرق مستقبله يشرق بالضم (^٢)، والأمر منه بالضم لا بالكسر، والذي عليه الجماعة بالفتح أي: لتطلع عليك الشمس.\n_________\n(^١) في (ج): (وقعوا)، والمثبت من الأصل.\n(^٢) في هامش الأصل: أي بضم الراء.","vol":"12","page":13},{"text":"(وثبير) -بالمثلثة المفتوحة، ثم باء موحدة مكسورة، ثم ياء مثناة تحت، ثم راء-: جبل المزدلفة، عَلَى يسار الذاهب إلى منى، وقيل: هو أعظم جبال مكة، عُرف برجل من هذيل اسمه ثبير دفن به، وقد تقدم ذكر ثبير في باب طواف النساء مع الرجال، وأنها سبعة أجبل (^١).\nوقال ابن التين: ثبير جبل عند مكة، ولم يذكر غير ذَلِكَ.\nوقوله: (كيما نغير) أي: ندفع ونفيض للنحر وغيره، وذلك من قولهم: أغار الفرس إغارة الثعلب، وذلك إذا دفع وأسرع في دفعه.\nقَالَ ابن التين: وضبطه بعض أهل اللغة بسكون الراء في الموضعين (^٢).\n_________\n(^١) انظر: \"معجم ما استعجم\" ١/ ٣٣٥ - ٣٣٦، \"معجم البلدان\" ٢/ ٧٢ - ٧٤.\n(^٢) ورد بهامش الأصل: ثم بلغ في الثاني بعد الثلاثين، كتبه مؤلفه. ثم وفي هامشها أيضًا: آخر ٤ من الجزء ٦ من تجزئة المصنف.","vol":"12","page":14},{"text":"<span data-type='title' id=toc-1294>١٠١ - باب التَّلْبِيَةِ وَالتَّكْبِيرِ غَدَاةَ النَّحْرِ، حِينَ يَرْمِى الجَمْرَةَ، وَالاِرْتِدَافِ فِي السَّيْرِ</span>\n١٦٨٥ - حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ - أَنَّ النَّبِيَّ - ﷺ - أَرْدَفَ الفَضْلَ، فَأَخْبَرَ الفَضْلُ أَنَّهُ لَمْ يَزَلْ يُلَبِّي حَتَّى رَمَى الجَمْرَةَ. [انظر: ١٥٤٤ - مسلم: ١٢٨٠، ١٢٨١ - فتح: ٣/ ٥٣٣]\n١٦٨٦ و١٦٨٧ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا أَبِي، عَنْ يُونُسَ الأَيْلِيِّ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ ﵄، أَنَّ أُسَامَةَ بْنَ زَيْدٍ - ﵄ - كَانَ رِدْفَ النَّبِيِّ - ﷺ - مِنْ عَرَفَةَ إِلَى المُزْدَلِفَةِ، ثُمَّ أَرْدَفَ الفَضْلَ مِنَ المُزْدَلِفَةِ إِلَى مِنًى -قَالَ:- فَكِلَاهُمَا قَالَا: لَمْ يَزَلِ النَّبِيُّ - ﷺ - يُلَبِّى حَتَّى رَمَى جَمْرَةَ العَقَبَةِ. [انظر: ١٥٤٣، ١٥٤٤ - مسلم: ١٢٨٠، ١٢٨١ - فتح: ٣/ ٥٣٢]\nذكر فيه حديث ابن عباس: أنه - ﵇ - أَرْدَفَ الفَضْلَ، فَأَخْبَرَ الفَضْلُ أَنَّهُ لَمْ يَزَلْ يُلَبِّي حَتَّى رَمَى الجَمْرَةَ.\nوقد سلف قريبًا في باب النزول بين عرفة وجمع (^١)، وحديث أسامة السالف فيه أيضًا (^٢).\nولم يذكر ما يدل عَلَى التكبير، واختلف السلف في الوقت الذي\nيقطع فيه الحاج التلبية؛ فذهبت طائفة إلى حديثي الباب، وقالوا: يلبي الحاج حَتَّى يرمي جمرة العقبة، وروي هذا عن ابن مسعود (^٣) وابن عباس (^٤)، وبه قَالَ عطاء، وطاوس، والنخعي، وابن أبي ليلى، والثوري، وأبو حنيفة، والشافعي، وأحمد، وإسحاق، وقالوا:\n_________\n(^١) سلف برقم (١٦٧٠).\n(^٢) سلف برقم (١٦٦٧، ١٦٦٩).\n(^٣) رواه ابن أبي شيبة ٣/ ٢٤٨ - ٢٤٩ (١٣٩٩٠، ١٣٩٩٧).\n(^٤) ابن أبي شيبة ٣/ ٢٤٨ (١٣٩٨٩).","vol":"12","page":15},{"text":"يقطعها مع أول حصاة يرميها من جمرة العقبة، إلا أحمد وإسحاق: فإنه يقطعها عندهما إذا رمى الجمرة بأسرها عَلَى ظاهر الحديث (^١). وروي عن علي: أنه كان يلبي في الحج، فإذا زاغت الشمس من يوم عرفة قطعها (^٢).\nقَالَ مالك: وذلك الأمر الذي لم يزل عليه أهل العلم ببلدنا (^٣). وقال ابن شهاب: وفعل ذَلِكَ الأئمة أبو بكر وعمر وعثمان وعائشة وابن المسيب.\nوذكر ابن المنذر عن سعد مثله، وذكر أيضًا عن مكحول. وكان ابن الزبير يقول: أفضل الدعاء يوم عرفة التكبير، وروي معناه عن جابر.\nاحتج ابن القصار لمالك وأهل المدينة فقال في حديث ابن عباس وأسامة: لو فعل هذا رسول الله - ﷺ -، عَلَى أنه المستحب عنده لم يخالفه الصحابة بعده، فيحتمل أنه أراد أن لا يقطع التلبية عند زوال الشمس؛ لأن الناس كانوا يتلاحقون به يوم عرفة، وليلة النحر إلى طلوع الفجر، وهو آخر الوقت الذي به يدرك عرفة، حَتَّى لا يبقى أحد إلا سمع تلبيته؛ لأنه صاحب الشرع، فأعلمهم أنها تجوز إلى هذا الوقت، ويكون المستحب لنا عند الزوال بعرفة؛ لما قد تقرر من اختيار الصحابة له، وهم الذين أمرنا بالاقتداء بهم؛ لأنهم المتلقون للسنن، والمفسرون لها، فوجب اتباع سبيلهم واختيار ما اختاروه والرغبة فيما رغبوا عنه.\n_________\n(^١) انظر: \"المبسوط\" ٤/ ١٨٧، \"البيان\" ٤/ ١٣٢، \"المغني\" ٥/ ٢٩٧.\n(^٢) ابن أبي شيبة ٣/ ٢٤٨ (١٣٩٩١) عن عطاء قال: كان علي يلبي يقطع التلبية إذا رمى جمرة العقبة.\n(^٣) \"الموطأ\" ٢٢٣.","vol":"12","page":16},{"text":"وتأول الطحاوي: في قطع الصحابة التلبية عند الرواح إلى عرفة: أن ذَلِكَ لم يكن عَلَى أن وقت التلبية قد انقطع، ولكن لأنهم كانوا يأخذون فيما سواها من الذكر والتكبير والتهليل، كما لهم أن يفعلوا ذَلِكَ قبل يوم عرفة أيضًا (^١).\nوقد سلف في باب التلبية والتكبير إذا غدا من منى إلى عرفة، أن التلبية: هي الإجابة لما دعي إليه، فإذا بلغ عرفة فقد بلغ غاية ما يدركه الحاج بإدراكه ويفوت بفوته، فلذلك يقطع التلبية عند بلوغ النهاية.\nوقد سلف ذكر الارتداف في السير في أول الحج، قَالَ ابن المنذر: وثبت أن النبي - ﷺ - رمى الجمرة يوم النحر عَلَى راحلته (^٢)، وقال به مالك، فرأى أن يرمي جمرة العقبة راكبًا للاقتداء، وفي غير يوم النحر ماشيًا (^٣)، وكره جابر أن يركب إلى شيء من الجمار إلا من ضرورة (^٤)، وكان ابن عمر وابن الزبير وسالم يرمون الجمار وهم مشاة (^٥)، واستحب ذَلِكَ أحمد وإسحاق (^٦).\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٢٢٦.\n(^٢) ثبت في حديث رواه مسلم (١٢٩٧) كتاب: الحج، باب: استحباب رمي جمرة العقبة يوم النحر راكبًا … من حديث جابر قال: رأيت النبي - ﷺ - يرمي على راحلته يوم النحر ويقول: .. الحديث. ورواه كذلك أبو نعيم في \"المستخرج\" ٣/ ٣٧٨ (٢٩٩٦ - ٢٩٩٧) كتاب: الحج، باب: في رمي الجمار.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٤٠٢.\n(^٤) رواه ابن أبي شيبة ٣/ ٢٢٤ (١٣٧٤١) كتاب: الحج، من كان إذا رمى الجمرة مشى إليها.\n(^٥) \"مصنف ابن أبي شيبة\" ٤/ ٢٢٣ (١٣٧٣٥، ١٣٧٣٧، ١٣٧٣٩).\n(^٦) انظر: \"مسائل أحمد برواية الكوسج\" ١/ ٥٣٦.","vol":"12","page":17},{"text":"<span data-type='title' id=toc-1295>١٠٢ - باب ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ …﴾ إلى قوله: ﴿الحَرَامِ﴾ [البقرة: ١٩٦]\n١٦٨٨ </span>- حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا النَّضْرُ، أَخْبَرَنَا شُعْبَةُ، حَدَّثَنَا أَبُو جَمْرَةَ قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ ﵄ عَنِ المُتْعَةِ، فَأَمَرَنِي بِهَا، وَسَأَلْتُهُ عَنِ الهَدْيِ، فَقَالَ: فِيهَا جَزُورٌ أَوْ بَقَرَةٌ أَوْ شَاةٌ أَوْ شِرْكٌ فِي دَمٍ. قَالَ: وَكَأَنَّ نَاسًا كَرِهُوهَا، فَنِمْتُ فَرَأَيْتُ فِي المَنَامِ كَأَنَّ إِنْسَانًا يُنَادِي: حَجٌّ مَبْرُورٌ، وَمُتْعَةٌ مُتَقَبَّلَةٌ. فَأَتَيْتُ ابْنَ عَبَّاسٍ ﵄ فَحَدَّثْتُهُ، فَقَالَ: اللهُ أَكْبَرُ سُنَّةُ أَبِي القَاسِمِ - ﷺ -. قَالَ: وَقَالَ آدَمُ وَوَهْبُ بْنُ جَرِيرٍ وَغُنْدَرٌ، عَنْ شُعْبَةَ: عُمْرَةٌ مُتَقَبَّلَةٌ، وَحَجٌّ مَبْرُورٌ. [انظر: ١٥٦٧ - مسلم: ١٢٤٢ - فتح: ٣/ ٥٣٤]\nذكر فيه حديث شعبة عن أبي جمرة -بالجيم: قَالَ: سَأَلْتُ ابن عَبَّاسٍ عَنِ المُتْعَةِ، فَأَمَرَني بِهَا .. الحديث.\nوقد سلف في باب التمتع (^١)، ثم قَالَ: وَقَالَ آدمُ وَوَهْبُ بْنُ جَرِيرٍ وَغُنْدَرٌ، عَنْ شُعْبَةَ: عُمْرَةٌ مُتَقَبَّلَةٌ، وَحَجّ مَبْرُورٌ.\nأما تعليق آدم فأسنده في باب التمتع المذكور (^٢)، وأما تعليق غندر فأخرجه مسلم عن محمد بن مثني وابن بشار عنه (^٣).\nوقال الإسماعيلي: رواه علي بن أبي الجعد ومعاذ بن معاذ وأبو داود ووهب بن جرير وعبد الرحمن الرصاصي و(هشيم) (^٤) بن القاسم وآدم\n_________\n(^١) سلف برقم (١٥٦٧).\n(^٢) السابق.\n(^٣) مسلم (١٢٤٢) كتاب: الحج، باب: جواز العمرة في أشهر الحج.\n(^٤) في الأصل: هاشم، والمثبت من (ج).","vol":"12","page":18},{"text":"والأشيب، كل قَالَ فيه: (حج) (^١) وعمرة، ولا أعلم أحدًا قَالَ فيه: متقبلة.\nوقال أبو نعيم: أصحاب شعبة كلهم قالوا: عمرة متقبلة، خلا النضر؛ فإنه قَالَ فيه: متعة متقبلة.\nوالجزور المراد بها الإبل من الجزر وهو: القطع، أو شاة، وقد اختلف العلماء في: ﴿فَمَا اسْتَيْسَرَ مِنَ الهَدْىِ﴾ فقالت طائفة: شاة روي ذَلِكَ عن علي وابن عباس، رواه عنهما مالك في \"موطئه\" (^٢)، وأخذ به، وقال به جمهور العلماء واحتج بقوله تعالى: ﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾ [المائدة: ٩٥] قَالَ: وإن ما يحكم به في الهدي شاة، وقد سماها الله تعالى هديًا. وروي عن طاوس، عن ابن عباس: ما يقتضي أن ما استيسر من الهدي في حق الغني بدنة، وفي حق غيره بقرة، وفي حق الفقير شاة (^٣).\nوعن ابن عمر وابن الزبير وعائشة: أنه من الإبل والبقر خاصة (^٤)، وكأنهم ذهبوا إلى ذَلِكَ من أجل قوله تعالى: ﴿وَالبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللهِ﴾ [الحج: ٣٦] فذهبوا: أن الهدي ما وقع عليه اسم بدنة، ويرده قوله تعالى: ﴿فَجَزَآء مِثلُ مَا قَتَلَ مِنَ اَلنَّعَمِ﴾، إلى قوله: ﴿فًا أسْتَيْسَرَ\n_________\n(^١) في (ج): (حجة).\n(^٢) \"الموطأ\" ١/ ٤٧٦ (١٢٢٠ - ١٢٢١) كتاب: المناسك، باب: ما استيسر من الهدي.\n(^٣) رواه الطبري ٢/ ٢٢٥ (٣٢٧٢)، وابن أبي حاتم ١/ ٣٣٧ (١٧٧٣) وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٤ لابن جرير وابن أبي حاتم.\n(^٤) رواه ابن أبي شيبة ٣/ ١٣٢ (١٢٧٧٩ - ١٢٧٨٠، ١٢٧٨٦) كتاب: الحج، باب: ما استيسر من الهدي، والطبري ٢/ ٢٢٥ - ٢٢٦ (٣٢٨١ - ٣٢٨٢)، وابن أبي حاتم ١/ ٣٣٦ (١٧٧٢).","vol":"12","page":19},{"text":"مِنَ اَلهَدىِ﴾ [المائدة: ٩٥]. وقد حكم المسلمون في الظبي بشاة، فوقع عليها اسم هدي، وقوله تعالى: ﴿فَمَا اسْتَيْسَرَ مِنَ الهَدْىِ﴾ [البقرة: ١٩٦] يحتمل أن يشير به إلى أقل أجناس الهدي، وهو الشاة، وإلى أقل صفات كل جنس، فهو ما رُوِي عن ابن عمر: البدنة دون البدنة، والبقرة دون البقرة (^١) فهذا عنده أفضل من الشاة، ولا خلاف نعلمه في ذَلِكَ، وإنما محل الخلاف أن الواجد للإبل والبقر هل يخرج شاة؟ فعند ابن عمر يمنع إما تحريمًا واما كراهة، وعند غيره نعم، روي عن ابن عمر وأنس: يجزئ فيها شرك في دم (^٢)، وروي عن عطاء وطاوس والحسن مثله (^٣)، وهو قول أبي حنيفة، والثوري والأوزاعي، والشافعي، وأحمد، وإسحاق، وأبي ثور: لا تجزئ عندهم البدنة والبقرة عن أكثر من سبعة عَلَى حديث جابر، ولا تجزئ عندهم الشاة عن أكثر من واحد (^٤).\nقَالَ ابن بطال: ولا تعلق لهم في حديث ابن عباس، قَالَ إسماعيل القاضي وأبو جمرة: وإن كان من صالحي الشيوخ فإنه شيخ، وقد روى ثقات أصحاب ابن عباس عنه أن ﴿فَمَا اسْتَيْسَرَ مِنَ الهَدْىِ﴾: شاة (^٥)، وإنما\n_________\n(^١) رواه سعيد بن منصور ٣/ ٧٥١ (٢٩٩)، والطبري ٢/ ٢٢٥ (٣٢٧٥، ٣٢٧٧، ٣٢٨٠).\n(^٢) \"تفسير الطبري\" ٢/ ٢٢٦ (٣٢٨٣).\n(^٣) رواه ابن أبي شيبة ٣/ ١٣٣ (١٢٧٨٩ - ١٢٧٩١) كتاب: الحج، يجزئ المتمتع أن يشارك في دم، ومن كرهه.\n(^٤) انظر: \"بدائع الصنائع \" ٢/ ٢٢٤، \"البيان\" ٤/ ٤٧٩، \"المغني\" ٥/ ٤٥١.\n(^٥) رواه مالك في \"الموطأ\" ص ٢٥١ كتاب: المناسك، باب: ما استيسر من الهدي، والطبري ٢/ ٢٢٣ - ٢٢٥ (٣٢٤٤ - ٣٢٤٧، ٣٢٥٥، ٣٢٦٢، ٣٢٦٦، ٣٢٧٠، ٣٢٧٣).","vol":"12","page":20},{"text":"المعتمد في العلم على الثقات المعروفين بالعلم، وقد روى ليث بن أبي سليم، عن طاوس، عن ابن عباس مثل رواية أبي حمرة. وليث ضعيف. وقد روى حماد بن زيد، عن أيوب عن محمد عن ابن عباس قال: ما كنت أرى أن دمًا واحدًا يقضي عن أكثر من واحد، وأما ما روي عن جابر أنه قَالَ: نحرنا يوم الحديبية البدنة عن سبعة، والبقرة عن سبعة (^١)، فلا حجة فيه؛ لأن الحديبية لم يكن فيها تمتع، وإنما كان - ﵇ - أحرم بالعمرة من ذي الحليفة، وساق الهدي، فلما صُدَّ نحو هديه (^٢)، وهو تطوع ليس فيه تمتع ولا غيره مما يوجب هديًا، وهذا كما يروى عنه أنه ضحى عن أمته (^٣)، وكما روي عن أبي أيوب: أن الرجل يُضحي بالشاة الواحدة عنه وعن أهل\n_________\n(^١) رواه مسلم (١٣١٨) كتاب: الحج، باب: الاشتراك في الهدي وإجزاء البقرة والبدنة كل منهما عن سبعة.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٢ كتاب: مناسك الحج، باب: الهدي يصد عن الحرم ..\n(^٣) روى مسلم (١٩٦٧) كتاب: الأضاحي، باب: استحباب الضحية، وذبحها مباشرة بلا توكيل والتسمية والتكبير، عن عائشة: أن رسول الله - ﷺ - أمر بكبش أقرن، يطأ في سواد، ويبرك في سواد وينظر في سواد .. الحديث، وفيه، ثم قال: \"باسم الله، اللهم تقبل من محمد وآل محمد، ومن أمة محمد، ثم ضحى به.\nوروى أبو داود (٢٨١٠) كتاب: الضحايا، باب: في الشاة يضحي بها عن جماعة، والترمذي (١٥٢١) كتاب: الأضاحي، باب: العقيقة بشاة -وقال: غريب من هذا الوجه- وأحمد ٣/ ٣٦٢، والدارقطني ٤/ ٢٨٥، والحاكم في \"المستدرك\" ٤/ ٢٢٩ كتاب: الأضاحي، والبيهقي ٩/ ٢٦٨ كتاب: الضحايا، باب: الرجل يضحي عن نفسه وعن أهل بيته، من حديث جابر بن عبد الله أن النبي - ﷺ - نزل عن منبره، وأتُي بكبش فذبحه بيده وقال: \"بسم الله والله أكبر، هذا\nعني وعن من لم يضح من أمتي\" وصححه الألباني في \"صحيح أبي داود\" (٢٤٩١).","vol":"12","page":21},{"text":"بيته (^١). وروى ابن عبد الحكم عن مالك أنه قَالَ: تفسير حديث جابر في التطوع، والعمرة تطوع، لا بأس بذلك (^٢). وروى عنه ابن القاسم أنه لا يشترك في هدي واجب ولا تطوع (^٣).\nفإن قلت: الهدي كان عليهم؛ لأنهم أحصروا (^٤)، أجيب: بأن الهدي كان قد أشعر، وأوجب هديًا من قبل أن يحصروا، ولم يذكر أحد أنهم استانفوا هديًا بعد الحصر.\nوما رُوِي عن أنس: أنهم كانوا يشتركون السبعة في البدنة والبقرة (^٥)، فإنما يعني به الأضاحي، وليس المراد به أنهم يشتركون في الأضحية عَلَى أن لكل واحد منهم سهمًا من ملكها، وإنما يعني به أن أهل البيت يضحون بالجزور أو البقرة عن جماعة منهم، وهذا جائز عند المالكية، ولو كان أكثر من سبعة إذا كان ملكها رجل واحد، وضحى بها عن نفسه وأهله (^٦).\n_________\n(^١) رواه الترمذي (١٥٠٥) كتاب: الأضاحي، باب: ما جاء أن الشاة الواحدة تجزي عن أهل البيت -وقال: حسن صحيح- وابن ماجه (٣١٤٧) كتاب: الأضاحي، باب: من ضحى بشاة عن أهله، والبيهقي ٩/ ٢٦٨ كتاب: الضحايا، باب: الرجل يضحي عن نفسه وعن أهل بيته. وصححه الألباني في \"الإرواء\" (١١٤٢).\n(^٢) انظر: \"التمهيد\" ١٢/ ١٥٥.\n(^٣) انظر: \"المدونة\" ١/ ٣٤٨.\n(^٤) في الأصل: صدوا.\n(^٥) روى ابن عدي في \"الكامل\" ٨/ ١٣٩ عن أنس بن مالك قال: رأيت رسول الله - ﷺ - عام الحديبية يشرك بين السبعة من أصحابه في البدنة، وذكر ابن حزم في \"المحلى\" ٧/ ١٥١ عن قتادة، عن أنس كان أصحاب محمد - ﷺ - يشركون السبعة في البدنة من الإبل.\n(^٦) انتهى من \"شرح ابن بطال\" ٤/ ٣٧٢ - ٣٧٣.","vol":"12","page":22},{"text":"وقال ابن التين: قوله: (أَوْ شِرْكٌ فِي دَمٍ) هو مذهب سعد، ولم يتابعا عليه واحتج عليهما بأن من فعل ذَلِكَ فهو مخرجُ لحم لا دم، والله تعالى يقول: ﴿فَمَا اسْتَيْسَرَ مِنَ الهَدْىِ﴾ [البقرة: ١٩٦].\nوقد سلف الكلام عَلَى صوم الأيام الثلاثة والسبعة فيما مضى فراجعه.\nوقوله: (اللهُ أَكْبَرُ) هي كلمة تقال حين يسمع المرء ما يسر فيه.\nوقوله: (سُنَّةُ أَبِي القَاسِمِ) أي: طريقه، وهو المبين عن الرب ﷻ لما أجمل، وإنما حدَّث به ابن عباس؛ ليعرِّفه أن فتواه حق.\nفإن قلت: المتعة في الآية للمحصرين بالحج، ولم يذكر معهم من لم يحصر، فكيف أبحتموها لمن لم يحصر؟ وأجيب: بأن في الآية ما يدل عَلَى أن غير المحصرين قد دخلوا فيها، بما قد أجمعوا عليه، وهو قوله تعالى: ﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ﴾ [البقرة: ١٩٦] الآية، فلم يختلف أهل العلم في المحرم بالحج والعمرة ممن لم يحصر أنه إذا أصابه أذى في رأسه أو مرض أنه يحلق، وأن عليه الفدية المذكورة في الآية التي تليها، وأن القصد بها إلى المحصر لا يمنع دخول غيره فيها، وكذا قوله تعالى: ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ﴾ [البقرة: ١٩٦] لا يمنع أن يكون غيره فيه كهو، بل هو أولى مما ذكرنا من المعنى الأول الذي في الآية؛ لأنه قَالَ في المعنى الأول: ﴿فَمَن كَانَ مِنكُم﴾ [البقرة: ١٩٦] ولم يقل ذَلِكَ في المعنى الثاني منها.","vol":"12","page":23},{"text":"<span data-type='title' id=toc-1296>١٠٣ - باب رُكُوبِ البُدْنِ</span>\nلِقَوْلِهِ ﴿وَالبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللهِ﴾ إلى قوله: ﴿وَبَشِّرِ المُحْسِنِينَ﴾. [الحج ٣٦ - ٣٧].\nقَالَ مُجَاهِدٌ: سُمِّيَتِ البُدْنَ لِبُدْنِهَا.\n﴿القَانِعُ﴾ السَّائِلُ، وَ﴿وَالمُعْتَرُّ﴾: الذِي يَعْتَرُّ بِالبُدْنِ مِنْ غَنِيٍّ أَوْ فَقِيرٍ، وَ﴿شَعَائِرُ اللهِ﴾: اسْتِعْظَامُ البُدْنِ وَاسْتِحْسَانُهَا، وَالعَتِيقُ عِتْقُهُ مِنَ الجَبَابِرَةِ، وَيُقَالُ: ﴿وَجَبَتْ﴾: سَقَطَتْ إِلَى الأَرْضِ، وَمِنْهُ وَجَبَتِ الشَّمْسُ.\n\n١٦٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ: \"ارْكَبْهَا\". فَقَالَ: إِنَّهَا بَدَنَةٌ. فَقَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكَبْهَا، وَيْلَكَ\". فِي الثَّالِثَةِ أَوْ فِي الثَّانِيَةِ. [١٧٠٦، ٢٧٥٥، ٦١٦٠ - مسلم: ١٣٢٢ - فتح: ٣/ ٥٣٦]\n\n١٦٩٠ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ وَشُعْبَةُ قَالَا: حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكَبْهَا\". ثَلَاثًا. [٢٧٥٤، ٦١٥٩ - مسلم: ١٣٢٣ - فتح: ٣/ ٥٣٦]\nثم ذكر حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - رَأى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ: \"ارْكَبْهَا\". فَقَالَ: إِنَّهَا بَدَنَة. فَقَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكَبْهَا، وَيْلَكَ\". فِي الثَّانيَةِ أَوْ الثَّالِثَةِ.\nوحديث أنس: أَنَّ النَّبِيَّ - ﷺ - رَأى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. فقَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَة. قَالَ: \"ارْكَبْهَا\". ثَلَاثًا.","vol":"12","page":24},{"text":"الشرح:\n(البدنة): سلف الكلام عليها في الجمعة، والبدن بإسكان الدال، وقريء بضمها، سميت لبدانتها. أي: لسمنها.\nوقد ذكر البخاري قول مجاهد في ذَلِكَ، ويقال: بَدُن بضم الدال، وبَدّن بالتشديد إذا أسن. قَالَ الداودي: قيل: إن البدنة تكون من البقر، وهذا نقل عن الخليل.\n﴿لَكُم فِيهَا خَيرٌ﴾ [الحج: ٣٦] تركب إذا احتاج إليه، و﴿القَانِعَ﴾: السائل في قول ابن عباس وسعيد بن جبير والحسن، قالوا: بخلاف المعتر الذي يتعرض ولا يسأل (^١).\nوقال مالك: أحسن ما سمعت فيه أن القانع الفقير، والمعتر: الدائر (^٢) (^٣)، وقيل: القانع: السائل الذي لا يقنع بالقليل. وقرأ أبو رجاء (القَنِع). وهو مخالف للأول، يُقال: قنع إذا رضي، وبفتح النون إذا سأل. وقرأ الحسن: (والمعتَرِي) (^٤)، ومعناه: مثل المعتر، يُقال: أعتره واعتراه، وعره وعراه، إذا تعرض لما عنده أو طلبه. وعبارة صاحب \"العين\": القنوع: التذلل للمسألة (^٥)، إبراهيم قنع إليه: مال وخضع. وعنه: القانع: خادم القوم وأجيرهم، وقال الزجاج:\n_________\n(^١) رواها الطبري ٩/ ١٥٧ - ١٥٨ (٢٥٢٣١، ٢٥٢٣٣ - ٢٥٢٣٧) وأوردها السيوطي في \"الدر المنثور\" ٤/ ٦٥٣ وعزاها لابن المنذر وابن أبي شيبة وعبد بن حميد.\n(^٢) انظر: \"المنتقى\" ٣/ ١٣٢.\n(^٣) الدائر: هو الذي يمر بجانبك ويتعرض لك أن تطعمه، لا يسأل شيئًا، انظر: \"تفسير الطبري\" ٩/ ١٥٦ - ١٥٨.\n(^٤) وهي قراءة شاذة، انظر: مختصر في \"شواذ القرآن\" ص ٩٨.\n(^٥) \"العين\" ١/ ١٧٠.","vol":"12","page":25},{"text":"القانع: الذي يقنع بما (تعطيه) (^١)، وقيل: الذي يقنع باليسير، وقال قطرب: كان الحسن يقول: هو السائل الذي يقنع بما آتيته، ويصير القانع من معنى القناعة والرضا.\nوقوله: ﴿لَن يَنَالَ اَللهَ لُحُومُهَا﴾ [الحج: ٣٧] يروى عن ابن عباس: أنهم كانوا في الجاهلية يضحون بدماء البدن ما حول البيت، فأراد المسلمون فعل ذَلِكَ فأنزلها الله (^٢).\nوقوله: ﴿وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ﴾ [الحج: ٣٧] أي: ما أريد به وجه الله، و(الشعائر) تقدمت، و﴿العَتِيقِ﴾: عتقه من الجبابرة، كما ذكره البخاري، وقد روي ذَلِكَ مرفوعًا بزيادة: \"فلم يغلب عليه جبار قط\" (^٣).\n_________\n(^١) في الأصل: (يعطيه) وعليها: كذا.\n(^٢) ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٨٧ - ٣٨٨، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٦٥٤ لابن المنذر وابن مردويه.\n(^٣) رواه الترمذي (٣١٧٠) كتاب: تفسير القرآن، باب: ومن سورة الحج، والبزار في \"البحر الزخار\" ٦/ ١٧٢ - ١٧٣ (٢٢١٥) - وقال: هذا الحديث لا نعلمه يروى عن النبي - ﷺ - إلا عن ابن الزبير عنه، ولا نعلم له طريقًا عن ابن الزبير إلا هذا الطريق- والطبري ٩/ ١٤٢ (٢٥١١٧)، وابن الأعرابي في \"المعجم\" ٣/ ١٠٤٢ - ١٠٤٣ (٢٢٤٣)، والحاكم في \"المستدرك\" ٢/ ٣٨٩ كتاب: التفسير- وقال: هذا حديث صحيح على شرط البخاري ولم يخرجاه، والبيهقي في \"دلائل النبوة\" ١/ ١٢٥، وفي \"شعب الإيمان\" ٣/ ٤٤٣ (٤٠١٠)، والواحدي في \"الوسيط\" ٣/ ٢٦٨ - ٢٦٩، وابن عساكر في \"تاريخ دمشق\" ٥٤/ ٢٠٩ - ٢١٠، جميعًا من حديث عبد الله بن الزبير مرفوعًا، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٦٤٣ للبخاري في \"تاريخه\" والترمذي وحسنه وابن جرير والطبراني والحاكم وصححه وابن والبيهقي في \"الدلائل\".\nقلت: رواه البخاري في \"تاريخه\" ١/ ٢٠١ مختصرًا دون قوله: \"فلم يغلب عليه جبار قط\". والحديث أورده الهيثمي في \"المجمع\" ٣/ ٢٩٦ وقال: رواه البزار وفيه: عبد الله بن صالح كاتب الليث، قيل: ثقة مأمون وقد ضعفه الأئمة أحمد =","vol":"12","page":26},{"text":"وقال الحسن: لقدمه، وحجته (^١) ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ﴾ [آل عمران: ٩٦] الآية وجبت كما ذكر.\nوحديث أبي هريرة أخرجه مسلم ولفظه: فقال: \"اركبها\" في الثانية أو الثالثة (^٢)، وفي لفظ له: يسوق بدنة مقلدة فقال له رسول الله - ﷺ -: \"اركبها\" فقال: بدنة يا رسول الله؟ فقال: \"ويلك اركبها\" ثلاثًا (^٣).\nوللبخاري في باب تقليد النعل قريبًا: قَالَ: \"اركبها\" قَالَ: إنها بدنة.\nقَالَ: \"اركبها\" قَالَ: فلقد رأيته راكبها ليساير النبي - ﷺ -، والنعل في عنقها (^٤).\nوحديث أنس أخرجه مسلم أيضًا بلفظ: \"اركبها\" مرتين أو ثلاثًا (^٥).\nوفي رواية للبخاري: \"اركبها ويلك\" قالها في الثانية أو في الثالثة (^٦).\nولمسلم: مرَّ عليه ببدنة أو هدية فقال: \"اركبها\" قَالَ: إنها بدنة أو هدية، فقال: \"وإن\" (^٧). ولأحمد: يسوق بدنة، وقد جهده المشي، وفيه قَالَ: \"اركبها وإنها بدنة\" (^٨).\nوانفرد مسلم بحديث ابن الزبير قَالَ: سمعت جابر بن عبد الله يسأل\n_________\n= وغيره، وبقية رجاله ثقات. وضعفه الألباني في \"ضعيف الجامع\" (٢٠٥٩)، وانظر: \"الضعيفة\" (٣٢٢٢).\n(^١) رواه ابن أبي حاتم ٨/ ٢٤٩٠ (١٣٩٠٨) معلقًا.\n(^٢) مسلم (١٣٢٢) كتاب: الحج، باب: جواز ركوب الدابة المهداة لمن احتاج إليها.\n(^٣) مسلم (١٣٢٢/ ٣٧٢).\n(^٤) سيأتي برقم (١٧٠٦) باب: تقليد النعل.\n(^٥) مسلم (١٣٢٣).\n(^٦) سيأتي برقم (٢٧٥٥) كتاب الوصايا، باب: هل ينتفع الواقف بوقفه.\n(^٧) مسلم (١٣٢٣).\n(^٨) \"مسند أحمد\" ٢/ ٢٥٤.","vol":"12","page":27},{"text":"عن ركوب الهدي، فقال: سمعت رسول الله - ﷺ - يقول: \"اركبها بالمعروف إذا ألجئت إليها حَتَّى تجد ظهرًا\" (^١).\nولأحمد من حديث علي سئل: يركب الرجل هديه؟ قَالَ: لا بأس به، قد كان رسول الله - ﷺ - يمر بالرجال يمشون، فيأمرهم بركوب هديهم، ثم قال: ولاتتَّبعون شيئًا أفضل من سنة نبيكم (^٢). وفي \"مراسيل أبي داود\" من حديث ابن جريج عن عطاء قَالَ: كان النبي - ﷺ - يأمر بالبدنة إذا احتاج إليها سيدها أن يحمل عليها، ويركب غير منهوكة.\nقلتُ: ماذا؟ قَالَ: الرجل الراجل، والمتبع اليسير، وإن نتجت حمل عليها ولدها وعدله (^٣).\nإذ تقرر ذَلِكَ: ففيه استعمال ما وُجِّه لله تعالى إذا احتيج إليه عَلَى خلاف ما كانت الجاهلية عليه من أمر البحيرة والسائبة والوصيلة والحام، فأعلم الشارع أن ما أهل به لله إنما هو دماؤها، وأما لحومها، والانتفاع بها قبل نحرها وبعده فغير ممنوع، بل هو مباح بخلاف سُنن الجاهلية.\nوقد اختلف العلماء في ركوب الهدي الواجب والتطوع: فذهب أهل الظاهر إلى أن ذَلِكَ جائز من غير ضرورة، وبه قَالَ أحمد وإسحاق، وبعضهم أوجب ذَلِكَ، واحتج بحديثي الباب، وكره مالك، وأبو حنيفة، والشافعي وأكثر الفقهاء -فيما حكاه صاحب \"الاستذكار\"- ركوبها من غير ضرورة، وكرهوا شرب لبن الناقة بعد ري فصيلها، وقال أبو حنيفة والشافعي: إن نقصها الركوب والشرب فعليه قيمة ذلك.\n_________\n(^١) مسلم (١٣٢٤).\n(^٢) \"مسند أحمد\" ١/ ١٢١، وقال الحافظ في \"الفتح\" ٣/ ٥٣٧: إسناده صالح.\n(^٣) \"مراسيل أبي داود\" (١٥٣).","vol":"12","page":28},{"text":"واحتجوا: أن ما أخرج لله فغير جائز الرجوع في شيء منه والانتفاع به إلا عند الضرورة (^١). وركوبها يحتمل أن يكون لغير ضرورة، وأن يكون لها، ورواية جابر السالفة تشهد له، وكذا رواية أحمد: وقد جهده المشي، فأباح ركوبها للضرورة، وقد روى نافع، عن ابن عمر أنه كان يقول في الرجل إذا ساق بدنة وأَعيا ركبها: وما أنتم بمستنين سنة هي أهدى من سنة محمد (^٢). وكذا لا يجوز بيع منافعها إجماعًا.\nوقد قَالَ مجاهد في قوله تعالى: ﴿لَكمُ فِيهَا مَنَفعُ إِلَى أَجَل مُّسَمّى﴾ قَالَ: في ظهورها وألبانها وأصوافها وأوبارها حَتَّى تصير بدنًا (^٣). وبه قَالَ النخعي وعروة. واختلف متى ذَلِكَ؟ فقال عروة: بعد أن يقلدها، وقال مجاهد: قبله، وهو أولى؛ لأن الأجل المسمى أن يقلد ولم يوجد.\nوقال ابن القاسم: فإن ركبها محتاجًا فليس عليه أن ينزل إذا استراح (^٤). وقال إسماعيل: مذهب مالك يدل عَلَى أنه إذا استراح نزل، وبه قَالَ ابن الجلاب (^٥)، وإذا نزل لحاجته أو لليل لم يركبها حَتَّى يحتاج إلى ذَلِكَ كأول مرة. وعن بعض الشافعية والحنفية فيما حكاه ابن التين: إن نقصها (ركوبه) (^٦) ضمن النقصان، إن ركب ركوبًا قادحًا.\n_________\n(^١) \"الاستذكار\" ١٢/ ٢٥٣ - ٢٥٤.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٦١ كتاب: مناسك الحج، باب: الهدي يساق لمتعة أو قران هل يُركب أم لا؟، \"الأم\" ٢/ ٢٣١.\n(^٣) رواه ابن أبي شيبة ٣/ ٣٤١ (١٤٩١٣) كتاب: الحج، باب: في ركوب البدنة، والطبري ٩/ ١٤٧ (٢٥١٥١ - ٢٥١٥٢)، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٦٤٧ لابن أبي شيبة وعبد بن حميد وابن جرير وابن أبي حاتم.\n(^٤) انظر: \"المنتقى\" ٢/ ٣٠٩.\n(^٥) \"التفريع\" ١/ ٣٣٤.\n(^٦) في (ج): ركوبها.","vol":"12","page":29},{"text":"وقوله: (\"ويْلَكَ\") مخرجه مخرج الدعاء عليه من غير قصد؛ إذ أبي من ركوبها أول مرة، وقال له: (إنها بدنة). وكان - ﵇ - يعلم ذَلِكَ، فخاف أن لا يكون علمه، وكأنه قَالَ: لك الويل في مراجعتك إياي فيما لا تعرف وأعرف، وفي رواية: \"ويحك\" (^١) ذكرها ابن التين، وكان الأصمعي يقول: ويل: كلمة عذاب، وويح كلمة رحمة، وقال سيبويه: ويح زجر لمن أشرف عَلَى هلكة، وفي الحديث أنه وادٍ في جهنم (^٢).\nفرع:\nيجوز إهداء الذكر والأنثى من الإبل، وهو مذهبنا (^٣)، وقول جماعة من الصحابة، ونقل ابن التين عن الشافعي أنه قال: لا يهدى إلا الإناث، ثم قَالَ: دليلنا ما رواه في \"موطئه\" عن نافع عن عبد الله بن أبي بكر: أنه - ﷺ - أهدى جملًا كان لأبي جهل بن هشام (^٤)، ثم قَالَ: وهذا نص في محل النزاع، ولا يسلم له ذَلِكَ، ومن جهة القياس: أن الهدي جهة من جهات القرب، فلم تختص بالذكور كالضحايا والزكاة والعتق والكفارات.\n_________\n(^١) ستأتي برقم (٢٧٥٤) كتاب: الوصايا.\n(^٢) رواه الترمذي (٣١٦٤) كتاب: تفسير القرآن، باب: ومن سورة الأنبياء، وقال: حديث غريب لا نعرفه مرفوعًا إلا من حديث ابن لهيعة، وأحمد ٣/ ٧٥، وابن المبارك في \"الزهد والرقائق\" (٣٣٤)، وعبد بن حميد في \"المنتخب\" ٢/ ٨٢ - ٨٣ (٩٢٢)، وأبو يعلى ٢/ ٥٢٣ (١٣٨٣)، وابن حبان ١٦/ ٥٠٨ (٧٤٦٧) باب: صفة النار وأهلها، والحاكم في \"المستدرك\" ٢/ ٥٠٧ كتاب: التفسير، وقال: حديث صحيح الإسناد ولم يخرجاه، و٤/ ٥٩٦ كتاب: الأهوال، وصححه أيضًا، والبيهقي في \"البعث والنشور\" (٥١٢ - ٥١٣، ٥٣٧)، والبغوي في \"شرح السنة\" ١٥/ ٢٤٧ (٤٤٠٩) كتاب: الفتن، باب: صفة النار وأهلها نعوذ بالله منها، من حديث أبي سعيد الخدري، وضعفه الألباني في \"ضعيف الجامع\" (٦١٤٨).\n(^٣) \"مختصر المزني\" ص ١٠٩، \"البيان\" ٤/ ٤١٣.\n(^٤) \"الموطأ\" ص ٢٤٦ كتاب: المناسك، باب: ما يجوز في الهدي.","vol":"12","page":30},{"text":"فرع:\nفيه من العلم تكرير العالم الفتوى، وتوبيخ من لا يأتمر بها. وقوله: (\"ارْكبْهَا، وَيْلَكَ\") في الثانية أو الثالثة، يحتمل أن يريد في الثانية من قوله: \"اركبها\" ابتداء، فيقول له ذَلِكَ زجرًا عن مراجعته عن أمر قد كان له في التعليق بما أمره به، وحمله عَلَى عمومه في الأحوال سعة، ويحتمل أن يريد الثانية من جوابه له عن قوله: (إِنَّهَا بَدَنَةٌ). فيكون في ذَلِكَ زجر عن تكرير سؤاله عن أمر قد بينه، ولم يقيد أمره بركوبها بحال الإعياء دون حال الإراحة، ولا قَالَ له: فإذا استطعت المشي، فانزل، فاقتضى ذَلِكَ استدامة ركوبها، وإن زال تعبه، كما سلف.\nفرع:\nبوَّب البخاري عليه أن من حبس شيئًا ينتفع به، وأنكره الداودي عليه، وقال: إنما جعلها الله إذا بلغت محلها، وفيه نظر.","vol":"12","page":31},{"text":"<span data-type='title' id=toc-1297>١٠٤ - باب مَنْ سَاقَ البُدْنَ مَعَهُ</span>\n١٦٩١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ ابْنِ عَبْدِ اللهِ، أَنَّ ابْنَ عُمَرَ ﵄ قَالَ: تَمَتَّعَ رَسُولُ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ بِالعُمْرَةِ إِلَى الحَجِّ، وَأَهْدَى فَسَاقَ مَعَهُ الهَدْيَ مِنْ ذِي الحُلَيْفَةِ، وَبَدَأَ رَسُولُ اللهِ - ﷺ - فَأَهَلَّ بِالعُمْرَةِ، ثُمَّ أَهَلَّ بِالحَجِّ، فَتَمَتَّعَ النَّاسُ مَعَ النَّبِيِّ - ﷺ - بِالعُمْرَةِ إِلَى الحَجِّ، فَكَانَ مِنَ النَّاسِ مَنْ أَهْدَى فَسَاقَ الهَدْيَ، وَمِنْهُمْ مَنْ لَمْ يُهْدِ، فَلَمَّا قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ، قَالَ لِلنَّاسِ: \"مَنْ كَانَ مِنْكُمْ أَهْدَى فَإِنَّهُ لَا يَحِلُّ لِشَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بِالبَيْتِ، وَبِالصَّفَا وَالمَرْوَةِ، وَلْيُقَصِّرْ، وَلْيَحْلِلْ، ثُمَّ لِيُهِلَّ بِالحَجِّ، فَمَنْ لَمْ يَجِدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الحَجِّ وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ\". فَطَافَ حِينَ قَدِمَ مَكَّةَ، وَاسْتَلَمَ الرُّكْنَ أَوَّلَ شَيْءٍ، ثُمَّ خَبَّ ثَلَاثَةَ أَطْوَافٍ، وَمَشَى أَرْبَعًا، فَرَكَعَ حِينَ قَضَى طَوَافَهُ بِالبَيْتِ عِنْدَ المَقَامِ رَكْعَتَيْنِ، ثُمَّ سَلَّمَ، فَانْصَرَفَ فَأَتَى الصَّفَا فَطَافَ بِالصَّفَا وَالمَرْوَةِ سَبْعَةَ أَطْوَافٍ، ثُمَّ لَمْ يَحْلِلْ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى قَضَى حَجَّهُ وَنَحَرَ هَدْيَهُ يَوْمَ النَّحْرِ، وَأَفَاضَ فَطَافَ بِالبَيْتِ، ثُمَّ حَلَّ مِنْ كُلِّ شَيْءٍ حَرُمَ مِنْهُ، وَفَعَلَ مِثْلَ مَا فَعَلَ رَسُولُ اللهِ - ﷺ - مَنْ أَهْدَى وَسَاقَ الهَدْيَ مِنَ النَّاسِ. [مسلم: ١٢٢٧ - فتح: ٣/ ٥٣٩]\n\n١٦٩٢ - وَعَنْ عُرْوَةَ، أَنَّ عَائِشَةَ ﵂ أَخْبَرَتْهُ عَنِ النَّبِيِّ - ﷺ - فِي تَمَتُّعِهِ بِالعُمْرَةِ إِلَى الحَجِّ، فَتَمَتَّعَ النَّاسُ مَعَهُ، بِمِثْلِ الذِي أَخْبَرَنِي سَالِمٌ، عَنِ ابْنِ عُمَرَ ﵄ عَنْ رَسُولِ اللهِ - ﷺ -. [مسلم: ١٢٢٨ - فتح: ٣/ ٥٣٩]\nذكر فيه حديث ابن شهاب، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ ابن عُمَرَ ﵄ قَالَ: تَمَتَّعَ رَسُولُ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ بِالعُمْرَةِ إِلَى الحَجِّ، وَأَهْدى فَسَاقَ مَعَهُ الهَدْيَ مِنْ ذِي الحُلَيْفَةِ .. الحديث بطوله.\nوفي آخره: وَعَنْ عُرْوَةَ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ عَنِ النَّبِيِّ - ﷺ - فِي تَمَتُّعِهِ بِالعُمْرَةِ إِلَى الحَجِّ، فَتَمَتَّعَ النَّاسُ مَعَهُ، بِمِثْلِ الذِي أَخْبَرَنِي سَالِمٌ، عَنِ ابن عُمَرَ، عَنْ رَسُولِ اللهِ - ﷺ -.","vol":"12","page":32},{"text":"قَالَ أبو نعيم الأصبهاني: خرجه البخاري مسندًا: عن ابن بكير، عن الليث، عن عقيل، عن ابن شهاب، عن عروة فذكره، ومسلم ساقه بطوله، إلى حديث عروة عن عائشة (^١).\nومعنى: تمتع: أي: أمر به وأباحه، وكذلك معنى: (قرن بينه): أنه قَالَ: فكان من الناس من أهدى وما في آخره من تعليم الناس يفسر ما في أوله من إشكال (تمتع). وقد صح عن ابن عمر أنه رد قول أنس أنه - ﷺ - يتمتع، وقال: أهل بالحج وأهللنا (^٢). كما سلف، فتعين التأويل. وقال المهلب والداودي: معنى: تمتع ها هنا: قرن، وقيل له: متمتع؛ لأنه (لا يسقط) (^٣) عمل العمرة المنفردة، ولا يعمل في الحج إلا عملًا واحدًا.\nوقوله: \"مَنْ كَانَ مِنْكُمْ أَهْدى فَإِنَّهُ لَا يَحِلُّ من شيء حَرُمَ منه حَتَّى يَقْضِيَ حَجَّهُ\" ولم يقل: وعمرته، وهو دال عَلَى أنه لم يتمتع؛ لأنه ساق الهدي، ولم يحل كما حل من لم يسقه.\nوقوله: \"فَلْيَطُفْ بِالبَيْتِ، وَبِالصَّفَا وَالمَرْوَةِ\" ظاهر في وجوب السعي.\nوقوله: (وَبَدَأَ رَسُولُ اللهِ - ﷺ - فَأَهَلَّ بِالحَجِّ). ثم قَالَ ابن بطال: إنما يريد أنه بدأ حين أمرهم بالتمتع أن يهلوا بالعمرة أولًا، ويقدموها قبل الحج، وأن ينشئوا الحج قبلها إذا حلُّوا منها (^٤).\nوقوله: (فَتَمَتَّعَ النَّاسُ مع رسول الله - ﷺ -) أي: تمتعوا بحضرته (^٥).\n_________\n(^١) مسلم (١٢٢٨) كتاب: الحج، باب: وجوب الدم على المتمتع.\n(^٢) انظر ما سيأتي برقمي (٤٣٥٣ - ٤٣٥٤) كتاب: المغازي، باب: بعث علي بن أبي طالب - ﵁ -.\n(^٣) في الأصل: (يسقط)، والمثبت من (ج).\n(^٤) \"شرح ابن بطال\" ٤/ ٣٧٦.\n(^٥) سلف برقم (١٥٦٢) باب: التمتع والإقران والإفراد بالحج، وسيأتي برقم (٤٤٠٨) =","vol":"12","page":33},{"text":"وأما قوله: (وعَنْ عُرْوَةَ) إلى مثل خبر سالم عن أبيه، فنعم، هو مثله\nفي الوهم؛ لأن أحاديث عائشة كلها من رواية عروة والأسود والقاسم وعمرة مسقطة لهذا الوهم؛ لأنهم يروون عنها: خرجنا مع رسول الله - ﷺ - لا نرى إلا الحج. ورواية أبي الأسود عن عروة عنها: أنه أهل بالحج (^١) مخالفة لرواية ابن شهاب، عن عروة عنها في تمتعه بالعمرة، وموافقة لرواية الجماعة عن عائشة.\nوأما ترجمة الباب فساقها؛ ليعرف أن السنة في الهدي أن يساق من الحل إلى الحرم، واختلف العلماء في ذَلِكَ: فقال مالك: من اشترى هديه بمكة أو بمنى ونحره، ولم يقف به بعرفة في الحل فعليه بدله. وهو مذهب ابن عمر وسعيد بن جبير، وبه قَالَ الليث، وروي عن القاسم: أنه أجازه، وإن لم يوقف به بعرفة، وبه قَالَ أبو حنيفة والثوري والشافعي وأبو ثور (^٢).\nوقال الشافعي: وقف الهدي بعرفة سنة لمن شاء، إذا لم يسقه من الحل، وقال أبو حنيفة: ليس بسنة؛ لأنه - ﵇ - إنما ساق الهدي من الحل؛ لأن مسكنه كان خارج الحرم، والحجة لمالك: أنه - ﵇ - ساقه من الحل إلى الحرم (^٣)، وقال: \"خذوا عني مناسككم\" (^٤).\n_________\n= كتاب: المغازي، باب: حجة الوداع، ورواه مسلم (١٢١١/ ١١٨) كتاب: الحج، باب: بيان وجوه الإحرام وأنه يجوز إفراد الحج ..\n(^١) شرح ابن بطال\" ٤/ ٣٧٦.\n(^٢) \"مختصر اختلاف العلماء\" ٢/ ١٧٣، \"النوادر والزيادات\" ٢/ ٤٤٣، ٤٤٥، \"البيان\" ٤/ ٤٢٩.\n(^٣) تقدم تخريجه، وهو بنحوه في مسلم (١٢٩٧).\n(^٤) انظر: \"الاستذكار\" ١٢/ ٢٧١.","vol":"12","page":34},{"text":"<span data-type='title' id=toc-1298>١٠٥ - باب مَنِ اشْتَرَى الهَدْيَ مِنَ الطَّرِيقِ</span>\n١٦٩٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ قَالَ: قَالَ عَبْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ - ﵃ - لأَبِيهِ: أَقِمْ، فَإِنِّي لَا آمَنُهَا أَنْ سَتُصَدُّ عَنِ البَيْتِ. قَالَ: إِذًا أَفْعَلَ كَمَا فَعَلَ رَسُولُ اللهِ - ﷺ - وَقَدْ قَالَ اللهُ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] فَأَنَا أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ عَلَى نَفْسِي العُمْرَةَ. فَأَهَلَّ بِالعُمْرَةِ، قَالَ: ثُمَّ خَرَجَ حَتَّى إِذَا كَانَ بِالبَيْدَاءِ أَهَلَّ بِالحَجِّ وَالعُمْرَةِ، وَقَالَ: مَا شَأْنُ الحَجِّ وَالعُمْرَةِ إِلاَّ وَاحِدٌ. ثُمَّ اشْتَرَى الهَدْيَ مِنْ قُدَيْدٍ، ثُمَّ قَدِمَ فَطَافَ لَهُمَا طَوَافًا وَاحِدًا، فَلَمْ يَحِلَّ حَتَّى حَلَّ مِنْهُمَا جَمِيعًا. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٣/ ٥٤١]\nذكر فيه: حَدَّثَنَا أَبُو النُّعمانِ، ثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ قَالَ: قَالَ عَبْدُ اللهِ بْنُ عَبْدِ الله بْنِ عُمَرَ لأَبِيهِ: أَقِمْ، فَإنَّي لَا (إيمنها) (^١) أَنْ سَتُصَدُّ عَنِ البَيْتِ. قَالَ: إِذًا أَفْعَلَ كَمَا فَعَلَ رَسُولُ اللهِ - ﷺ - وَقَدْ قَالَ: ﴿لَّقَد كاَنَ لَكُم في رَسُولِ أللهِ أسَوة حَسَنَة﴾ [الأحزاب: ٢١] إلى أن قال: ثُمَّ اشْتَرى الهَدْيَ مِنْ قُدَيْدٍ، ثُمَّ قَدِمَ فَطَافَ لَهُمَا طَوَافَا وَاحِدًا، فَلَمْ يَحِلَّ حَتَّى حَلَّ مِنْهُمَا جَمِيعًا.\nوقد سلف في طواف القارن (^٢)، ولما رواه الترمذي من حديث ابن عمر مرفوعًا قَالَ: غريب، لا نعرفه إلا من حديث يحيى بن اليمان، وأشار إلى صحة وقفه (^٣).\n_________\n(^١) كذا في الأصل (ج).\nوفي اليونينية ٢/ ١٦٨: (آمنها) وفي هامشها: (إيمنها) وعليها رموز رواتها من \"الصحيح\".\n(^٢) سلف برقم (١٦٣٩ - ١٦٤٠).\n(^٣) الترمذي (٩٠٧) كتاب: الحج.","vol":"12","page":35},{"text":"وقوله: (إِذَا أَفْعَلَ كَمَا فَعَلَ رَسُولُ الله - ﷺ -): يعني: من الإحلال حين صُدَّ بالحديبية، عَلَى ما يأتي ذكره في باب المحصر بعد، إن شاء الله تعالى (^١).\nولم يصد ابن عمر، وأهل بعمرة من المدينة، فلما خرج إلى الميقات أردف الحج عَلَى العمرة، وقال: ما شأنهما إلا واحدًا، يعني: في العمل؛ لأن القارن لا يطوف عنده إلا طوافًا واحدًا وسعيًا واحدًا.\nوقام الإجماع عَلَى أنَّ من أَهلَّ بعمرة في أشهر الحج، أنَّ له أن يدخل عليها الحج (^٢)، ما لم يفتتح الطواف بالبيت؛ لأن الصحابة أهلوا بعمرة في حجة الوداع، ثم قَالَ لهم رسول الله - ﷺ -: \"من كان معه هدي فليهلل بالحج مع العمرة، ثم لا يحل حتى يحل منهما جميعًا\" (^٣).\nوبهذا احتج مالك في \"موطئه\" (^٤) واختلفوا في إدخاله عليها إذا افتتح\nالطواف، فقال مالك: يلزمه ذَلِكَ، ويصير قارنًا، وحكى أبو ثور أنه قول (الكوفي) (^٥).\n_________\n(^١) سيأتي برقم (١٨١٢) كتاب: المحصر، باب: النحر قبل الحلق في الحصر.\n(^٢) \"الإقناع\" ٢/ ٨٤٧.\n(^٣) سلف برقم (١٥٥٦)، ورواه مسلم (١٢١١) كتاب: الحج، باب: بيان وجوه الإحرام .. من حديث عائشة.\n(^٤) \"الموطأ\" ١/ ٥٠٥ كتاب: المناسك.\n(^٥) قلت: كذا بالأصل، ولعل صوابه: الكوفيين، كما هي العبارة بنصها في \"شرح ابن بطال\" ٤/ ٣٧٩.","vol":"12","page":36},{"text":"وقال الشافعي: لا يكون قارنًا وذكر أنه قول عطاء، وبه قَالَ أبو ثور، وأما إدخال العمرة عَلَى الحج فمنع منه مالك، وهو قول أبي إسحاق، وأبي ثور، والشافعي في الجديد، وأجازه الكوفيون، وقالوا: يصير قارنًا (^١)، وقد أساء فيما فعل، وإنما جاز إرداف الحج عَلَى العمرة ولم يجز عكسه؛ لأن عمل الحج يستغرق عمل العمرة ويزيد عليها، وإذا أدخل العمرة عَلَى الحج فلم يأت بزيادة في العمل، ولا أفاد فائدة؛ فلم يكن لإدخالها عَلَى الحج معنى، والقياس عند أبي حنيفة لا يمنع إدخال عمرة عَلَى حجة، ومن أصله عَلَى القارن تعدد الطواف والسعي.\nوأما ترجمة البخاري فإنما أراد أن يبين مذهب ابن عمر: أن الهدي ما أُدخل من الحل إلى الحرم؛ لأن قديدًا في الحل في نصف طريق مكة.\nوقد روى مالك عن نافع عنه أنه كان يقول: الهدي ما قلد وأشعر ووقف به بعرفة (^٢)، وكذا فعل الشارع، فمن خالفه يحتاج إلى دليل.\nوقوله: (لَا إيمنها). قَالَ سيبويه: من العرب من يكسر زوائد كل فعل مضارع ماضيه فَعِل، ومستقبله يَفْعَل فيقولون: أنا إعلم، وأنت تِعلم، ونحن نِعلم، وهو يَعلم فيفتح الياء كراهية الكسرة فيها لثقلها، وعلى هذا جاز (لا إيمنها)؛ لأنهم يقولون: إيمن.\n_________\n(^١) \"مختصر الطحاوي\" ص ٦١، \"عيون المجالس\" ٢/ ٩٠٠، \"البيان\" ٤/ ٧٣.\n(^٢) \"الموطأ\" ١/ ٤٧٣ (١٢٠٨) كتاب: المناسك، باب: العمل في الهدي حين يساق.","vol":"12","page":37},{"text":"<span data-type='title' id=toc-1299>١٠٦ - باب مَنْ أَشْعَرَ وَقَلَّدَ بِذِي الحُلَيْفَةِ ثُمَّ أَحْرَمَ</span>\nوَقَالَ نَافِعٌ: كَانَ ابْنُ عُمَرَ إِذَا أَهْدَى مِنَ المَدِينَةِ قَلَّدَهُ وَأَشْعَرَهُ بِذِي الحُلَيْفَةِ، يَطْعُنُ فِي سَنَامِهِ الأَيْمَنِ بِالشَّفْرَةِ، وَوَجْهُهَا قِبَلَ القِبْلَةِ بَارِكَةً.\n١٦٩٤، ١٦٩٥ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ قَالَا: خَرَجَ النَّبِيُّ - ﷺ - مِنَ المَدِينَةِ زَمَنَ الحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَةً مِنْ أَصْحَابِهِ، حَتَّى إِذَا كَانُوا بِذِي الحُلَيْفَةِ قَلَّدَ النَّبِيُّ - ﷺ - الهَدْىَ وَأَشْعَرَ وَأَحْرَمَ بِالعُمْرَةِ.\nالحديث ١٦٩٤ - [١٨١١، ٢٧١٢، ٢٧٣١، ٤١٥٨، ٤١٧٨، ٤١٨١ - فتح: ٣/ ٥٤٢]\nالحديث ١٦٩٥ - [٢٧١١، ٢٧٣٢، ٤١٥٧، ٤١٧٩، ٤١٨٠ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٢]\n\n١٦٩٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا أَفْلَحُ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: فَتَلْتُ قَلَائِدَ بُدْنِ النَّبِيِّ - ﷺ - بِيَدَىَّ، ثُمَّ قَلَّدَهَا وَأَشْعَرَهَا وَأَهْدَاهَا، فَمَا حَرُمَ عَلَيْهِ شَيْءٌ كَانَ أُحِلَّ لَهُ. [١٦٩٨، ١٦٩٩، ١٧٠٠، ١٧٠١، ١٧٠٢، ١٧٠٣، ١٧٠٤، ١٧٠٥، ٣٣١٧، ٥٥٦٦ - فتح: ٣/ ٥٤٢]\nوذكر فيه من حديث عُرْوَةَ بْنِ الزُّبَيْرِ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ قَالَا: خَرَجَ النَّبِيُّ - ﷺ - مِنَ المَدِينَةِ زَمَنَ الحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَةً مِنْ أَصْحَابِهِ، حَتَّى إِذَا كَانُوا بِذِي الحُلَيْفَةِ قَلَّدَ النبِيُّ - ﷺ - الهَدْيَ وَأَشْعَرَ وَأَحْرَمَ بِالعُمْرَةِ.\nوحديث عائشة: فَتَلْتُ قَلَائِدَ بُدْنِ النَّبِيِّ - ﷺ - بِيَدى، ثُمَّ قَلَّدَهَا وَأَشْعَرَهَا وَأَهْدَاهَا، فَمَا حَرُمَ عَلَيْهِ شَيْءٌ كَانَ حِلا.","vol":"12","page":38},{"text":"أما أثر ابن عمر، فأخرج نحوه ابن أبي شيبة عن علي بن مسهر، عن عبد الله، عن نافع أن ابن عمر قَالَ: لا هدي إلا ما قلد وأشعر ووقف بعرفة (^١).\nوحديث المسور بن مخرمة ومروان من أفراد البخاري، وهو قطعة من حديث طويل، ذكره البخاري في عشرة مواضع من كتابه، وبكماله يأتي إن شاء الله تعالى في الصلح متصلًا (^٢)، وهو من مراسيل الصحابة؛ لأن المسور كان سنه في الحديبية أربع سنين (^٣)، وأما مروان فلم تصح له صحبة (^٤)، وعن الدارقطني: أنه - ﵇ - ساق يوم الحديبية سبعين\n_________\n(^١) \"المصنف\" ٣/ ١٧٢ (١٣٢٠٥) كتاب: الحج، في الاشعار الواجب هو أم لا؟ و٣/ ٣٤٧ (١٤٩٧٢) كتاب: الحج، في التعريف بالبدن.\n(^٢) سيأتي برقم (١٨١١) كتاب: المحصر، باب: ما يجوز من الشروط في الإسلام، و(٢٧١١ - ٢٧١٢) كتاب: الشروط، باب: ما يجوز من الشروط في الإسلام، و(٢٧٣١ - ٢٧٣٢) كتاب: الشروط، باب: الشروط في الجهاد، و(٤١٥٧ - ٤١٥٨)، (٤١٧٨ - ٤١٧٩، ٤١٨٠ - ٤١٨١) كتاب: المغازي، باب: غزوة الحديبية.\n(^٣) هو المسور بن مخرمة بن نوفل القرشي الزهري، أبو عبد الرحمن، أمه الشفاء بنت عوف أخت عبد الرحمن بن عوف، ويقال: بل أمه عاتكة بنت عوف أخت عبد الرحمن، ولد بمكة بعد الهجرة بسنتين، وقدم به أبوه المدينة في عقب ذي الحجة سنة ثمان، وقبض رسول الله - ﷺ - والمسور ابن ثمان سنين، وسمع من النبي - ﷺ - وحفظ عنه، وحدث عن عمر بن الخطاب وعبد الرحمن بن عوف. انظر ترجمته في: \"معجم الصحابة\" لابن قانع ٣/ ١١٠ (١٠٧٦)، \"معرفة الصحابة\" ٥/ ٢٥٤٧ (٢٧١٨)، \"الاستيعاب\" ٣/ ٤٥٥ (٢٤٣٤)، \"أسد الغابة\" ٥/ ١٧٥ (٤٩١٩)، \"الإصابة\" ٣/ ٤١٩ (٧٩٩٣).\n(^٤) هو مروان بن الحكم بن أبي العاص بن أمية بن عبد شمس بن عبد مناف القرشي الأموي، ولد على عهد رسول الله - ﷺ - سنة اثنتين من الهجرة وقيل: عام الخندق، وقال مالك: ولد مروان يوم أحد، فعلى قوله توفي رسول الله - ﷺ - وهو ابن ثمان =","vol":"12","page":39},{"text":"بدنة عن سبعمائة رجل (^١)، وفي رواية: كانوا في الحديبية خمس عشرة مائة (^٢) وسيأتي في المغازي عن جابر وعن ابن أبي أوفى كانوا ألفًا وثلاثمائة (^٣)، وفي رواية أربع عشرة مائة (^٤) وكانت الحديبية سنة ست من الهجرة في ذي القعدة، قال ابن التين: والأشهر أربع عشرة مائة، وأقام في سفرته شهرًا ونصفًا، وقيل: خمسين ليلة، ورجع إلى المدينة لخمس مضين من المحرم.\nوحديث عائشة أخرجه مسلم والأربعة (^٥)، وبوب له بعد فتل قلائد البدن والبقر، وليس فيه ذكر البقر (^٦)، لكن قد صح أنه - ﵇ - أهداهما جميعًا، كما ذكره ابن المنير (^٧)، وفي أفراد مسلم من حديث ابن عباس: صلى النبي - ﷺ - الظهر بذي الحليفة، ثم دعا بناقته فأشعرها في صفحة سنامها الأيمن، وسلت الدم، وقلدها نعلين، ثم ركب راحلته، فلما استوت به عَلَى البيداء أهل بالحج (^٨)، وفي أبي داود:\n_________\n= سنين أو نحوها ولم يره لأنه خرج إلى الطائف طفلًا لا يعقل. انظر ترجمته في: \"معرفة الصحابة\" ٥/ ٢٦٣٢ (٢٨١٤)، \"الاستيعاب\" ٣/ ٤٤٤ (٢٣٩٩)، \"أسد الغابة\" ٥/ ١٤٤ (٤٨٤١).\n(^١) \"سنن الدارقطني\" ٢/ ٢٤٣ كتاب: الحج.\n(^٢) ستأتي برقم (٤١٥٢ - ٤١٥٣) كتاب: المغازي، باب: غزوة الحديبية، ورواه مسلم (١٨٥٦/ ٧٣) كتاب: الإمارة، باب: استحباب مبايعة الإمام الجيش ..\n(^٣) سيأتي برقم (٤١٥٥)، ورواه مسلم (١٨٥٧).\n(^٤) سيأتي برقم (٤١٥٣)، ورواه مسلم (١٨٥٦/ ٦٩)، ويأتي أيضًا (٤١٥٠) من حديث البراء.\n(^٥) مسلم (١٣٢١)، أبو داود (١٧٥٧)، الترمذي (٩٠٨)، النسائي ٥/ ١٧١ - ١٧٣، ابن ماجه (٣٠٩٨).\n(^٦) يأتي برقم (١٦٩٧ - ١٦٩٨).\n(^٧) \"المتواري\" ص ١٤٣.\n(^٨) مسلم (١٢٤٣) كتاب: الحج، باب: تقليد الهدي وإشعاره عند الإحرام.","vol":"12","page":40},{"text":"سلته بيده (^١)، وفي أخرى: بأصبعه (^٢).\nوإذا تقرر ذَلِكَ: فغرض البخاري في الباب أن يبين أن من أراد أن يحرم بالحج أو العمرة، وساق الهدي معه، فإن المستحب له أن لا يشعر هديه ولا يقلده إلا من ميقات بلده، وكذلك يستحب له أيضًا أن لا يحرم إلا بذلك الميقات عَلَى ما عمل النبي - ﷺ - بالحديبية، وفي حجته أيضًا، وكذلك من أراد أن يبعث بالهدي إلى البيت ولم يرد الحج والعمرة وأقام في بلده، فإنه يجوز له أن يقلده، وأن يشعره في بلده، ثم يبعث به اقتداء بالشارع، إذ بعث بهديه مع أبي بكر سنة تسع، ولم يوجب عليه إحرامًا ولا تجردًا من ثيابه ولا غير ذَلِكَ، وعلى هذا جماعة أئمة الفتوى منهم: مالك، والليث، والأوزاعي، والثوري، والشافعي، وأبو حنيفة، وأحمد، وإسحاق، وأبو ثور، كلهم احتج بحديث عائشة في الباب، أن تقليد الهدي لا يوجب الإحرام عَلَى من لم ينوه وردوا قول ابن عباس فإنه كان يرى أن من بعث بهدي إلى الكعبة لزمه إذا قلده الإحرام، ويجتنب كل ما يجتنبه الحاج حَتَّى ينحر هديه (^٣)، وتابع ابن عباس عَلَى ذَلِكَ ابن عمر (^٤)، وبه قَالَ عطاء (^٥)، عَلَى خلاف عن ابن عمر وسعيد بن جبير (^٦) ومجاهد (^٧).\n_________\n(^١) أبو داود (١٧٥٣) كتاب: المناسك، باب: في الإشعار.\n(^٢) أبو داود (١٧٥٣).\n(^٣) رواه مالك في \"الموطأ\" ١/ ٤٣٣ - ٤٣٤ (١٠٩٦) كتاب: المناسك، باب: ما لا يوجب الإحرام من تقليد الهدي، وابن أبي شيبة ٣/ ١٢٤ (١٢٦٩٧، ١٢٧٠٣ - ١٢٧٠٤).\n(^٤) رواه ابن أبي شيبة ٣/ ١٢٥ - ١٢٦ (١٢٧٠٩، ١٢٧١٨).\n(^٥) \"مصنف ابن أبي شيبة\" ٣/ ١٢٤ (١٢٧٠١).\n(^٦) \"المصنف\" ٣/ ١٢٤ (١٢٧٠٢).\n(^٧) \"المصنف\" ٣/ ١٢٤ - ١٢٥ (١٢٧٠٦).","vol":"12","page":41},{"text":"قَالَ أبو عمر: وقيس بن سعد بن عبادة، وسعيد بن المسيب -عَلَى اختلاف عنه (^١) - وميمون بن أبي شبيب، وروي مثل ذَلِكَ في أثر مرفوع من حديث جابر (^٢)، رواه أسد بن موسى، عن حاتم بن إسماعيل، عن عبد الرحمن بن عطاء، عن ابن أبي لبيبة (^٣)، عن عبد الملك بن جابر عنه (^٤). وابن أبي لبيبة شيخ ليس ممن يحتج به فيما ينفرد، فكيف فيما خالفه فيه من هو أثبت منه (^٥)، ولكنه قد عمل بحديثه بعض الصحابة (^٦)، وتابع ابن عباس أيضًا: النخعي، والشعبي، وأبو الشعثاء، ومجاهد، والحسن، ذكره في \"المصنف\"، وحكاه أيضًا عن عمر، وعلي، وابن سيرين (^٧)، وهم محججون بالسنة الثابتة، وليس أحد بحجة عليها.\n_________\n(^١) كذا بالأصل، وفي \"الاستذكار\" ١١/ ١٧٨ وهو المصدر المنقول منه هنا: وسعيد ابن المسيب، وسعيد بن جبير على اختلاف عنه.\n(^٢) كذا بالأصل، وفي \"الاستذكار\" ١١/ ١٧٩: من حديث عمر، ولعل المثبت هنا هو الصواب.\n(^٣) في هامش الأصل ما نصه: محمد بن عبد الرحمن بن لبيبة (د. س) هو ابن أبي لبيبة.\nقال ابن معين: ليس بشيء. وقال الدارقطني: ضعيف ليس بقوي.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٢٦٤.\n(^٥) هو محمد بن عبد الرحمن بن لبيبة، ويقال: ابن أبي لبيبة، ويقال: لبيبة أبوه، واسمه وردان. قال أبو بكر بن أبي خيثمة، عن يحيى بن معين: ابن أبي لبيبة الذي يحدث عن وكيع ليس حديثه بشيء، وذكره ابن حبان في \"الثقات\"، وقال ابن سعد: كان قليل الحديث، وقال الدارقطني: ضعيف، وقال أبو زرعة: حديثه عن علي بن أبي طالب مرسل، وقال الحافظ: ضعيف كثير الإرسال. انظر ترجمته في: \"القسم المتمم للطبقات الكبرى\" (٢٥٨)، \"التاريخ الكبير\" ١/ ١٥١ - ١٥٢ (٤٥٢)، \"الثقات\" ٥/ ٣٦٢ - ٣٦٣، \"تهذيب الكمال\" ٢٥/ ٦٢٠ - ٦٢٢ (٥٤٠٥)، \"تقريب التهذيب\" (٦٠٨٠).\n(^٦) انتهى من \"الاستذكار\" ١١/ ٧٨١ - ١٨٢ بتصرف.\n(^٧) \"المصنف\" ٣/ ١٢٤، ١٢٦ (١٢٦٩٨ - ١٢٧٠٠، ١٢٧٠٦، ١٢٧١٧، ١٢٧٢٠).","vol":"12","page":42},{"text":"قَالَ الطحاوي: وقد رأى ربيعة بن الهدير -فيما رواه مالك، عن يحيى بن سعيد، عن محمد بن إبراهيم- رجلًا متجردًا بالعراق، فسأل الناس عنه، فقالوا: أمر بهديه أن يقلد، فلذلك تجرد، فذكر ذَلِكَ لابن الزبير، فقال: بدعة ورب الكعبة (^١). فلا يجوز أن يكون ابن الزبير حلف عَلَى ذَلِكَ أنه بدعة، إلا وقد علم أن السنة خلاف ذَلِكَ (^٢).\nقَالَ أبو عمر: وأما ابن عباس فاعتمد عَلَى حديث جابر، وقد ذكرنا علته، ولو علم به ابن الزبير لم يقسم (^٣).\nوفي \"المصنف\" عن أنس، والحسن، وعائشة، وعلقمة، وابن مسعود مثل حديث عائشة (^٤)، وبين أن الذي رآه ربيعة بن الهدير متجردًا، وأخبر به ابن الزبير عبد الله بن عباس، زمن إمرته عَلَى البصرة (^٥)، ثم ذهب جماعة العلماء إلى سنية الإشعار إلا أبا حنيفة. قَالَ ابن حزم: لا نعلم له فيه سلفًا (^٦).\nونقله ابن بطال، عن إبراهيم النخعي، وفي \"المصنف\" عن عائشة وابن عباس: إن شئت فأشعر، وإن شئت فلا، ومن حديث ليث، عن\n_________\n(^١) رواه مالك في \"الموطأ\" ١/ ٤٣٤ (١٠٩٨) كتاب: المناسك، باب: ما لا يوجب الإحرام من تقليد الهدي، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٦٧ كتاب: مناسك الحج.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢٦٧.\n(^٣) \"الاستذكار\" ١١/ ١٨٩.\n(^٤) \"المصنف\" ٣/ ١٢٥ (١٢٧١٠ - ١٢٧١١، ١٢٧١٣، ١٢٧١٥ - ١٢٧١٦) كتاب: الحج، باب: في الرجل يبعث بهديه ويقيم، هل يجب عليه الإحرام أم لا؟\n(^٥) \"المصنف\" ٣/ ١٢٦ (١٢٧١٩) من كان يمسك عما يمسك عنه المحرم.\n(^٦) \"المحلى\" ٧/ ١١١ - ١١٢.","vol":"12","page":43},{"text":"عطاء وطاوس ومجاهد مثله (^١)، وفي لفظ عنهم: ليس الإشعار بواجب (^٢).\nوقال الطحاوي: أبو حنيفة لم يكره أصل الإشعار، وإنما كره ما يفعل عَلَى وجه يخاف منه هلاكًا كسراية الجرح لا سيما في حر الحجاز مع الطعن بالسنان أو الشفرة، وأراد سد الباب عَلَى العامة؛ لأنهم لا يراعون الحد في ذَلِكَ، وأما من وقف عَلَى الحد (في ذَلِكَ) (^٣) فقطع الجلد دون اللحم فلا يكره. وذكر الكرماني عنه استحسانه، قَالَ: هو الأصح لا سيما إن كان بمتبيغ ونحوه، فيصير\nكالفصد والحجامة (^٤).\nوفي \"شرح الهداية\": هو أن يطعنها في أسفل سنامها من الجانب الأيسر حَتَّى يسيل الدم. قاله أبو يوسف ومحمد، لما روي عن ابن عمر أنه كان يشعرها مرة في الأيمن ومرة في الأيسر، ذكره ابن بطال (^٥). وحديث ابن عباس السالف، وأثر ابن عمر: الأيمن. وتأوله بعض المالكية لصعوبتها. وقد رُوِي عن نافع: كان ابن عمر إن كانت بدنته ذللًا أشعرها في الأيسر، وإن كانت صعبة قرن بدنتين، ثم قام بينهما وأشعر إحداهما من الأيمن، والأخرى من الأيسر (^٦). وابن عمر\n_________\n(^١) \"المصنف\" ٣/ ١٧١ - ١٧٢ (١٣٢٠٣ - ١٣٢٠٤، ١٣٢٠٩) في الإشعار واجب هو أم لا؟\n(^٢) \"المصنف\" ٣/ ١٧١ (١٣٢٠٢).\n(^٣) من (ج).\n(^٤) \"شرح الكرماني\" ٨/ ١٨٠، وفيه: قال أبو حنيفة: هو بدعة؛ لأنه مثلة. وهذا مخالف لأحاديث الصحيحة، ثم أنه ليس مثلة بل هو نحو الختان والفصد وغيره.\n(^٥) \"شرح ابن بطال\" ٤/ ٣٨٣.\n(^٦) رواه ابن أبي شيبة ٣/ ٢٣٣ (١٣٨٤٥) في الإشعار من كان يشعر في الأيمن وفي الأيسر.","vol":"12","page":44},{"text":"كان من التابعين للآثار. والذي عنه في \"الموطأ\": من الأيسر، رواه مالك، عن نافع عنه (^١). والذي عنه في البخاري مرسل لم يسنده.\nقَالَ مالك في \"العتبية\": لم يشعرها ابن عمر في الشقين؛ لأنها سنة لكن ليذللها، وإنما السنة في الأيسر مطلقًا. قَالَ محمد: في الشقين أي: في أي الشقين أمكنه (^٢).\nقَالَ ابن قدامة: وعن أحمد من الجانب الأيسر؛ لأن ابن عمر فعله، وبه قَالَ مالك (^٣).\nقَالَ ابن التين: وهو الذي اشتهر في \"المدونة\" (^٤) وغيرها. وحكاه ابن حزم، عن مجاهد بقوله: كانوا يستحبون الإشعار في الأيسر (^٥). وعند الشافعي وأحمد في قول، وأبي يوسف ومحمد: الأيمن.\nوزعم القائلون بالأيسر، بأنه - ﵇ - كان يدخل بين البعيرين من قبل رءوسهما فيضرب أولًا عادة عن يساره من قبل يسار السنام، ثم يعطف عَلَى الآخر فيضربه من قبل يمينه، فصار الطعن في الجانب الأيسر أصليًّا؛ لأنه المفعول أولًا، وفي الأيمن اتفاقيًا، والأصل أولى.\nوزعم صاحب \"المطالع\" أن إشعارها هو تعليمها بعلامة بشق جلد سنامها عرضًا، من الجانب الأيمن، هذا عند الحجازيين، وأما العراقيون: فالإشعار عندهم تقليدها بقلادة.\n_________\n(^١) \"الموطأ\" ١/ ٤٧٢ - ٤٧٣ (١٢٠٦) كتاب: المناسك، باب: العمل في الهدي حين يساق.\n(^٢) \"النوادر والزيادات\" ٢/ ٤٤٠.\n(^٣) انظر: \"التمهيد\" ١٧/ ٢٣٠، \"المغني\" ٥/ ٤٥٥ - ٤٥٦.\n(^٤) \"المدونة\" ١/ ٣٣٩.\n(^٥) \"المحلى\" ٧/ ١١٢.","vol":"12","page":45},{"text":"وقال ابن حبيب: يشعرها طولًا (^١).\nوقال ابن التين: عرضًا، والعرض: عرض السنام من العنق إلى الذنب. قَالَ ابن التياني: أشعرت الناقة إذا وجأت في كتفها. وفي \"الجامع\": أشعرها إشعارًا، وإشعارها أن يوجأ أصل سنامها بسكين، سميت بما حل فيها، وذلك أن الذي يغلب بها علامة تعرف بها.\nوقال ابن سيده: هو أن يشق جلدها أو يطعنها حَتَّى يظهر الدم (^٢).\nواختلفوا -كما قَالَ ابن بطال (^٣) - في إشعار البقر، فكان ابن عمر يقول: تشعر في أسنمتها (^٤)، وحكاه ابن حزم، عن أبي بن كعب أيضًا (^٥)، وقال عطاء والشعبي: تقلد وتشعر، وهو قول أبي ثور.\nوقال مالك: تشعر التي لها سنام وتقلد، ولا تشعر التي لا سنام لها وتقلد. قال سعيد بن جبير: تقلد ولا تشعر (^٦). واختار ابن حبيب: أن تشعر وإن لم يكن لها أسنمة (^٧).\nقَالَ ابن التين: وما علمت أحدًا ذكر الخلاف في البقر المسنمة إلا الشيخ أبا الحسن، وما أراه موجودًا، وأما الغنم فلا يسن إشعارها لضعفها، ولأن صوفها يستر موضع الإشعار، وأما التقليد فسنة بالإجماع وهو تعليق نعل أو جلد، وما أشبهه ليكون علامة للهدي.\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٤١.\n(^٢) \"المحكم\" ١/ ٢٢٥.\n(^٣) \"شرح ابن بطال\" ٤/ ٣٨٣.\n(^٤) رواه ابن أبي شيبة ٣/ ٣٩٦ (١٥٤٨٢).\n(^٥) \"المحلى\" ٧/ ١١٢.\n(^٦) رواه ابن أبي شيبة ٣/ ١٧٢ (١٣٢٠٨).\n(^٧) \"المنتقى\" ٢/ ٣١٢ - ٣١٣.","vol":"12","page":46},{"text":"قال الحنفيون: لو قلد بعروةٍ مزادة، أو لحاء شجرة، وشبه ذلك جاز؛ لحصول العلامة وذهب الشافعي والثوري إلى أنها تقلد بنعلين لحديث ابن عباس السالف، وبه قَالَ ابن عمر، وقال الزهري ومالك: تجزئ واحدة، وعن الثوري: تجزئ فم القربة، ونعلان أفضل لمن وجدهما (^١).\nفائدة:\nلم يذكر البخاري ﵀ حكم الهدي إذا عطب، وقد أخرج مسلم في \"صحيحه\" (من أفراده) (^٢): نحرها، وصبغ نعلها في دمها، ثم اجعله على صفحتها، ولا تأكل منها أنت ولا أحد من أهل رفقتك (^٣).\n_________\n(^١) انظر: \"الاستذكار\" ١٢/ ٢٦٥.\n(^٢) ورد بهامش الأصل: من حديث ابن عباس، من عدة طرق.\n(^٣) مسلم (١٣٢٥ - ١٣٢٦) كتاب: الحج، باب: ما يفعل بالهدي إذا عطب في الطريق.","vol":"12","page":47},{"text":"<span data-type='title' id=toc-1300>١٠٧ - باب فَتْلِ القَلَائِدِ لِلْبُدْنِ وَالبَقَرِ</span>\n١٦٩٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ، عَنْ حَفْصَةَ ﵃ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، مَا شَأْنُ النَّاسِ حَلُّوا وَلَمْ تَحْلِلْ أَنْتَ؟ قَالَ: \"إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَحِلَّ مِنَ الحَجِّ\". [انظر: ١٥٦٦ - مسلم: ١٢٢٩ - فتح: ٣/ ٥٤٣]\n\n١٦٩٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عُرْوَةَ، وَعَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُهْدِي مِنَ المَدِينَةِ، فَأَفْتِلُ قَلَائِدَ هَدْيِهِ، ثُمَّ لَا يَجْتَنِبُ شَيْئًا مِمَّا يَجْتَنِبُهُ المُحْرِمُ. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٣]\nذكر فيه حديث حفصة قُلْتُ: يَا رَسُولَ اللهِ، مَا شَأْنُ النَّاسِ حَلُّوا وَلَمْ تَحْلِلْ أَنْتَ؟ قَالَ: \"إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَحِلَّ مِنَ الحَجِّ\".\nوحديث عائشة: كَانَ رَسُولُ اللهِ - ﷺ - يُهْدِي مِنَ المَدِينَةِ، فَأَفْتِلُ قَلَائِدَ هَدْيِهِ، ثُمَّ لَا يَجْتَنِبُ شَيْئًا مِمَّا يَجْتَنِب المُحْرِمُ.\nهذان الحديثان أخرجهما مسلم أيضًا (^١).\nوفيه من الفقه: أن ما عُمل لله من الأعمال فإنه يجب إتقانها وتحسينها، ألا ترى عائشة لم تقنع بالقلائد إلا بفتلها وإحكامها.\nوأجمعَ العلماء على تقليدِ الهدي (^٢)، وهو علامة له، كأنه إشهادٌ على أنه أخرجه من مِلكِه لله تعالى، وليعلمَ الناسُ الذين يبتغون أكلَه، فيشهدون نحره.\n_________\n(^١) حديث حفصة أخرجه مسلم (١٢٢٩). وحديث عائشة برقم (١٢٣١).\n(^٢) انظر: \"الأصل\" ٢/ ٤٩٢، \"مختصر الطحاوي\" (٧٣)، \"الاستذكار\" ١٢/ ٢٧٢، \"الإقناع\" للفاسي ٢/ ٨٥٧.","vol":"12","page":48},{"text":"وفيه: عملُ أمهات المؤمنين بأيديهن، وخدمتهن في بيوتهن، وقد كانَ - ﵇ - يخدمُ في بيته (^١).\nوفقهُهُ سلفَ في البابِ قَبلَه.\nوهذِه فوائد نعطفها على الباب الأول:\nالأولى: قوله: (كان ابن عمر إذا أهدى من المدينة) يقتضي أن الهدي قد يُساق من الموضع البعيد إذا كان يؤمن عليه في مثل تلك المسافة، والبقر أضعف من لِكَ فلا يهدى إلا من المسافة التي يسلم فيها مثلها، وأما الغنم فروى محمد والعتبي، عن مالك: لا تساق إلا من عرفة، أو ما قرب؛ وهذا لأنها تضعف عن قطع طويل المسافة (^٢).\nوقوله: (قلده وأشعره بذي الحليفة) يريد لأنها موضع إحرامه لا الجحفة، وروي عن مالك: أن ذَلِكَ لا بأس به، والسنة اتصال ذَلِكَ كله: يقلده، ثم يشعره، ثم يحلله إن شاء، ثم يركع، ثم يحرم، ودليل ذَلِكَ حديث المسور ومروان في الكتاب (^٣).\nالثانية: قوله في حديث المسور ومروان: قلد النبي - ﷺ - الهدي وأشعره -وكذا حديث عائشة- ثم قلدها وأشعرها (^٤)؛ يقتضي مباشرته ذَلِكَ بنفسه، وهو أفضل من الاستنابة كذبح الأضحية، واختلف في المرأة مالك وابن شهاب.\n_________\n(^١) سلف برقم (٦٧٦) عن الأسود قال: سالت عائشة: ما كان النبي - ﷺ - يصنع في بيته؟ قالت: كان يكون في مهنة أهله -تعني خدمة أهله- فإذا حضرت الصلاة خرج إلى الصلاة.\n(^٢) \"المنتقى\" ٢/ ٣١١.\n(^٣) سبق برقم (١٦٩٤ - ١٦٩٥).\n(^٤) الحديث الآتي.","vol":"12","page":49},{"text":"فقال ابن شهاب: تلي ذَلِكَ بنفسها، وأنكره مالك قال: ولا تفعل ذَلِكَ إلا أن لا تجد من يلي ذَلِكَ؛ لأنه لا يفعله إلا من ينحر (^١).\nالثالثة: يقول عند شروعه في الإشعار: بسم الله والله أكبر. رواه مالك في \"موطئه\" عن ابن عمر (^٢).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٤٤٣.\n(^٢) \"الموطأ\" ١/ ٤٧٣ (١٢٠٧) كتاب: المناسك، باب: العمل في الهدي حين يساق.","vol":"12","page":50},{"text":"<span data-type='title' id=toc-1301>١٠٨ - باب إِشْعَارِ البُدْنِ</span>\nوَقَالَ عُرْوَةُ، عَنِ المِسْوَرِ - ﵁ -: قَلَّدَ النَّبِيُّ - ﷺ - الهَدْيَ وَأَشْعَرَهُ وَأَحْرَمَ بِالعُمْرَةِ. [انظر: ١٦٩٤]\n\n١٦٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا أَفْلَحُ بْنُ حُمَيْدٍ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: فَتَلْتُ قَلَائِدَ هَدْيِ النَّبِيِّ - ﷺ -، ثُمَّ أَشْعَرَهَا وَقَلَّدَهَا -أَوْ قَلَّدْتُهَا- ثُمَّ بَعَثَ بِهَا إِلَى البَيْتِ، وَأَقَامَ بِالمَدِينَةِ، فَمَا حَرُمَ عَلَيْهِ شَيْءٌ كَانَ لَهُ حِلٌّ. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٤]\nذكر فيه حديث المسور وحديث عائشة السالفين في باب: من أشعر وقلد (^١)، وقد أسلفنا أن جمهور العلماء يرون الإشعار؛ لأنه سنة ثابتة، وممن رأى ذَلِكَ عمر وابنه والحسن والقاسم وسالم وعطاء ومالك وأبو يوسف ومحمد والشافعى وأحمد وإسحاق وأبو ثور.\nوأنكره أبو حنيفة وقال: إنما كان ذَلِكَ قبل النهي عن المثلة (^٢).\nقال ابن بطال: وهذا تحكم لا دليل عليه، وسوء ظن، ولا تترك السنن بالظنون، وقد رَوى الإشعار عن رسول الله - ﷺ - جماعة (^٣).\nوأما ما روي عن عائشة أنها قالت: إن شئت فأشعر، وإن شئت فلا، فإنما أشعر؛ ليعلم أنها بدنة إذا ضلت (^٤).\nفدل أنه علامة ليس بنسك.\n_________\n(^١) سبق برقمي (١٦٩٤ - ١٦٩٦).\n(^٢) انظر: \"نوادر الفقهاء\" (٦٩)، \"الإقناع\" للفاسي ٢/ ٨٥٨، \"المجموع\" ٨/ ٣٥٨.\n(^٣) \"شرح ابن بطال\" ٤/ ٣٨٢.\n(^٤) رواه ابن أبي شيبة ٣/ ١٧١ - ١٧٢ (١٣٢٠٤) كتاب: الحج، في الإشعار أواجب هو أم لا؟","vol":"12","page":51},{"text":"وقد روي مثل ذَلِكَ عن ابن عباس (^١) فإنهما أعلما أنه ليس بواجب، وكذا نقول غير أنَّ فعله أفضل من تركه؛ لأن ابن عمر قال: لا هدي إلا ما قلد وأشعر (^٢) أي: لا هدي كامل. ولا نقول: إن الإشعار نسك يجب في تركه دم.\n_________\n(^١) رواه ابن أبي شيبة ٣/ ١٧٢ (١٣٢٠٩).\n(^٢) السابق ٣/ ١٧٢ (١٣٢٠٥).","vol":"12","page":52},{"text":"<span data-type='title' id=toc-1302>١٠٩ - باب: مَنْ (فتل) (^١) القَلَائِدَ بِيَدِهِ</span>\n١٧٠٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّهَا أَخْبَرَتْهُ، أَنَّ زِيَادَ بْنَ أَبِي سُفْيَانَ كَتَبَ إِلَى عَائِشَةَ ﵂: إِنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ ﵄ قَالَ: مَنْ أَهْدَى هَدْيًا حَرُمَ عَلَيْهِ مَا يَحْرُمُ عَلَى الحَاجِّ حَتَّى يُنْحَرَ هَدْيُهُ. قَالَتْ عَمْرَةُ: فَقَالَتْ عَائِشَةُ ﵂: لَيْسَ كَمَا قَالَ ابْنُ عَبَّاسٍ، أَنَا فَتَلْتُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ - ﷺ - بِيَدَيَّ، ثُمَّ قَلَّدَهَا رَسُولُ اللهِ - ﷺ - بِيَدَيْهِ، ثُمَّ بَعَثَ بِهَا مَعَ أَبِي، فَلَمْ يَحْرُمْ عَلَى رَسُولِ اللهِ - ﷺ - شَيْءٌ أَحَلَّهُ اللهُ حَتَّى نُحِرَ الهَدْيُ. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٥]\nذكر فيه حديث (^٢) عمرة أَنَّ زِيَادَ بْنَ أَبِي سُفْيَانَ كَتَبَ إِلَى عَائِشَةَ إِنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ قَالَ: مَنْ أَهْدَى هَدْيًا حَرُمَ عَلَيْهِ مَا يَحْرُمُ عَلَى الحَاجِّ حَتَّى يُنْحَرَ هَدْيُهُ. قَالَتْ عَمْرَةُ: فَقَالَتْ عَائِشَةُ: لَيْسَ كَمَا قَالَ ابْنُ عَبَّاسٍ، أَنَا فَتَلْتُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ - ﷺ - بِيَدَيَّ، ثُمَّ قَلَّدَهَا رَسُولُ اللهِ - ﷺ - بِيَدَيْهِ، ثُمَّ بَعَثَ بِهَا مَعَ (أَبِي) (^٣)، فَلَمْ يَحْرُمْ عَلَى رَسُولِ اللهِ - ﷺ - شَيْءٌ أَحَلَّهُ اللهُ حَتَّى نُحِرَ الهَدْيُ\nهذا الحديث سلف فيما مضى واضحًا (^٤)، ومن تابع ابن عباس عليه، وقال ابن التين: خالفه فيه جماعة الفقهاء، وعائشة، واحتجت\n_________\n(^١) كذا في الأصل، (ج).\nوفي هامش الأصل: (قلد) فوقها خ، وفي \"اليونينية\" ٢/ ١٦٩ (قلد) ولم يعلق عليها.\n(^٢) في هامش الأصل: عبد الله بن أبي بكر بن حزم، عن عمرة بنت عبد الرحمن: أنها أخبرته أن.\n(^٣) في هامش الأصل: (أبي بكر) وعليها (ج)، يعني في نسخة.\n(^٤) سبق برقم (١٦٩٨).","vol":"12","page":53},{"text":"بفعله - ﵇ -، وهي أعلم الناس بذلك، وما روته في ذَلِكَ يجب أن يصار إليه، ولعل ابن عباس رجع عن مقالته إن كان بلغه قولها فقد رجع عن مسائل حين أعلم بما جاء فيها عن رسول الله - ﷺ - كالمتعة، ونحو التفاضل بين الذهبين والفضتين.\nوقولها: (ليس كما قال ابن عباس) ردٌّ لقوله وإظهار لمخالفته، واحتجت على ذَلِكَ بفعل الشارع، وأعلمته أنها المباشرة له، وذلك يؤكد معرفتها به؛ لأن الراوي إذا باشر القصة رجحت روايته على رواية من لم يباشرها.\nوقولها: (ثُمَّ قَلَّدَهَا رَسُولُ اللهِ - ﷺ - بِيَدَهِ) يحتمل أن تكون أرادت بذلك تبيين حفظها الأثر ومعرفتها من تناول كل شيء منه، ويدل على ذَلِكَ اهتمامها بهذا الأمر، ومعرفتها به، ويحتمل أنها أرادت أنه تناول ذَلِكَ بنفسه، وعلم وقت التقليد، لئلا يظن أحد أنه استباح محظور الإحرام بعد تقليد هديه، وقبل علمه، بل أقدم على ذَلِكَ مع علمه.\nوقولها: (ثُمَّ بَعَثَ بِهَا مَعَ أَبِي) تريد عام تسع، وابن عباس كان صغيرًا لم يشاهد من أفعاله - ﵇ - إلا أواخرها بخلافها؛ فإنها رفعت الإشكال. ثم اعلم أن الداودي أورد حديث ابن المسيب، عن أم سلمة أن النبي - ﷺ - قال: \"من أراد أن يُضحي فلا يمس من ظفره وشعره شيئًا\" ثم قال: وإلى هذا ذهب ابن عباس قال: وقيل: إن ابن المسيب لم يسمعه من أم سلمة بينهما عمرو بن الحارث، قال: فإن لم يكن أحدهما محفوظًا فأحد الحديثين ناسخ للآخر.","vol":"12","page":54},{"text":"قلت: الحديث محفوظ، أخرجه مسلم (^١)، وقال الحاكم إنه على شرط البخاري أيضًا (^٢)، والحديث شرع في مريد الأضحية أن يفعل ذَلِكَ من ذي الحجة فلا نسخ ولا تعارض.\nوفيه من الفقه: جواز امتهان الخليفة، والعالم في الخدمة، وتناول بعض الأمور بنفسه، وإن كان له من يكفيه، ولا سيما فيما يكون من إقامة الشرائع وأمور الديانة.\nوفيه أيضًا: إنكار عائشة على ابن عباس واحتجاجها بفعل رسول الله - ﷺ - وهي حجة قاطعة.\n_________\n(^١) مسلم (١٩٧٧) كتاب: الأضاحي، باب: نهي من دخل عليه عشر ذي الحجة وهو مريد التضحية أن يأخذ من شعره.\n(^٢) \"المستدرك\" ٤/ ٢٢٠ - ٢٢١ كتاب: الأضاحي.","vol":"12","page":55},{"text":"<span data-type='title' id=toc-1303>١١٠ - باب تَقْلِيدِ الغَنَمِ</span>\n١٧٠١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: أَهْدَى النَّبِيُّ - ﷺ - مَرَّةً غَنَمًا. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٧]\n\n١٧٠٢ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا إِبْرَاهِيمُ، عَنِ الأَسْوَدِ عَنْ عَائِشَةَ ﵂ قَالَتْ: كُنْتُ أَفْتِلُ القَلَائِدَ لِلنَّبِيِّ - ﷺ - فَيُقَلِّدُ الغَنَمَ، وَيُقِيمُ فِي أَهْلِهِ حَلَالًا. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٧]\n\n١٧٠٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، حَدَّثَنَا مَنْصُورُ بْنُ المُعْتَمِرِ. وَحَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كُنْتُ أَفْتِلُ قَلَائِدَ الغَنَمِ لِلنَّبِيِّ - ﷺ - فَيَبْعَثُ بِهَا، ثُمَّ يَمْكُثُ حَلَالًا. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٧]\n\n١٧٠٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: فَتَلْتُ لِهَدْيِ النَّبِيِّ - ﷺتَعْنِي: القَلَائِدَ- قَبْلَ أَنْ يُحْرِمَ. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٧]\nذكر فيه حديث عائشة قَالَتْ: أَهْدى النَّبِيُّ - ﷺ - مَرَّةً غَنَمًا.\nوحديثها: كُنْتُ أَفْتِلُ القَلَائِدَ لِلنَّبِيِّ - ﷺ - فَيُقَلِّدُ الغَنَمَ، وَيُقِيمُ فِي أَهْلِهِ حَلَالًا.\nوحديثها: كُنْتُ أَفْتِلُ قَلَائِدَ الغَنَمِ لِلنَّبِيِّ - ﷺ - فَيَبْعَثُ بِهَا، ثُمَّ يَمْكُثُ حَلَالًا.\nوحديثها: قالت: فَتَلْتُ لِهَدْيِ النَّبِيِّ - ﷺتَعْنِي: القَلَائِدَ- قَبْلَ أَنْ يُحْرِمَ.","vol":"12","page":56},{"text":"هذِه الأحاديث كلها في مسلم أيضًا (^١)، وسلف بعضها (^٢).\nواختلف العلماء في تقليد الغنم، فمن رأى تقليدها أخذ بهذِه الأحاديث، وفي رواية لمسلم عنها: فقلدها (^٣). وهو قول عطاء وبه يقول الشافعي وأحمد وإسحاق وأبو ثور وابن حبيب (^٤)، وقال مالك وأبو حنيفة: لا يقلد ولعله لم يبلغهما الحديث، وعلل بأنها تضعف عن التقليد. واستحب مالك فتل القلائد بهذِه الأحاديث؛ ولأن ذَلِكَ إبقاءً لها على طول السفر والمدة مع تصرف الهدايا في الرعي وغيره، ونقل أبو عمر عن مالك وأصحابه أنه لا (يقلد) (^٥) (^٦)، وقد علمتُ أن ابن حبيب من أصحاب مالك خالفه. قال أبو عمر: واحتج من لم يره بأن الشارع إنما حج حجة واحدة، ولم يهدِ فيها غنمًا، وأنكروا حديث الأسود، أي الذي في البخاري في تقليد الغنم، قالوا: هو حديث لا يعرفه أهل بيت عائشة (^٧).\nوذكر المنذري: أن بعضهم قال: إن الأسود تفرد به، قال: ولا يؤثر تفرده به؛ لأنه من الثقات، وادعى صاحب \"المبسوط\" أنه أثر شاذ،\n_________\n(^١) مسلم (١٣٢١) كتاب: الحج، باب: استحباب بعث الهدي إلى الحرم.\n(^٢) برقم (١٦٩٦).\n(^٣) مسلم (١٣٢١/ ٣٦٧).\n(^٤) انظر: \"النوادر والزيادات\" (٢/ ٤٤٢)، \"والاستذكار\" ١٢/ ٢٦٦، \"البيان\" ٤/ ٤١٢، \"روضة الطالبين\" ٣/ ١٨٩، \"المسائل برواية الكوسج\" ١/ ٥٦٩، \"المغني\" ٥/ ٤٥٦.\n(^٥) في (ج): تقليد.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ٢/ ٧٣، \"البحر الرائق\" ٣/ ١٣٠، \"الاستذكار\" ١٢/ ٢٦٥، \"المنتقى\" ٢/ ٣١٢.\n(^٧) \"التمهيد\" ١٧/ ٢٣٠.","vol":"12","page":57},{"text":"وأستغفر الله من حكايتها، فهي أحاديث ثابتة في الصحيحين وممن رأى تقليدها ابن عباس، وأبو جعفر، وعبد الله بن عبيد بن عمير، ذكرها ابن أبي شيبة في \"مصنفه\" (^١)، وقال عن عطاء: رأيتُ أناسًا من الصحابة يسوقون الغنم مقلدة، والحق أحق بالاتباع، والسنة أحرى أن يؤخذ بها (^٢).\n_________\n(^١) \"المصنف\" ٣/ ١٤٢ - ١٤٣ (١٢٨٩٢ - ١٢٨٩٩).\n(^٢) \"المصنف\" ٣/ ١٤٣ (١٢٩٠٠).","vol":"12","page":58},{"text":"<span data-type='title' id=toc-1304>١١١ - باب القَلَائِدِ مِنَ العِهْنِ</span>\n١٧٠٥ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ، حَدَّثَنَا ابْنُ عَوْنٍ عَنِ القَاسِمِ، عَنْ أُمِّ المُؤْمِنِينَ ﵂ قَالَتْ: فَتَلْتُ قَلَائِدَهَا مِنْ عِهْنٍ كَانَ عِنْدِي. [١٦٩٦ - مسلم: ١٣٢١ - فتح: ٣/ ٥٤٨]\nذكر فيه حديث عائشة قَالَتْ: فَتَلْتُ قَلَائِدَهَا مِنْ عِهْنٍ كَانَ عِنْدِي.\nهذا الحديث أخرجه مسلم أيضًا (^١).\nو(العهن): جمع عهنة: الصوف المصبوغ ألوانًا، ويقال: كل صوفٍ عهن، والقطعة منه: عهنة، كما قلنا، والجمع: (عهون) (^٢) ذكره في \"الموعب\"، وفي \"المحكم\": المصبوع أي لون كان (^٣).\nوقال ابن التين: إنه عند أكثر أهل اللغة: الصوف المصبوغ.\nوكذا قال ابن بطال: أكثر ما يكون مصبوغًا، ليكون أبلغ في العلامة (^٤). وقال ابن خالويه: هو الأحمر، وهو ما ذكره صاحب (\"المطالع\") (^٥) مع ما تقدم أنه الصوف مطلقًا أو الملون.\nقال ابن حبيب: اجعل حبل القلائد مما شئت، ثم ذكر حديث عائشة هذا، وقال مالك في رواية ابن القاسم: لا يقلدها بالأوتار.\n_________\n(^١) مسلم (١٣٢١).\n(^٢) في هامش الأصل: كون الجمع عهون، قاله الأزهري أيضًا، وكون القطعة عهنة، قاله الليث أيضًا.\n(^٣) \"المحكم\" ١/ ٦٦.\n(^٤) \"شرح ابن بطال\" ٤/ ٣٨٤.\n(^٥) ورد بهامش الأصل: حكى في \"المطالع\" أقوالًا أخر: الصوف مطلقًا، أو الملون خاصة والأحمر خاصة، وفي \"الجمهرة\": العهن: الصوف، وأكثر ما يستعمل المصبوغ منه.","vol":"12","page":59},{"text":"وقال ربيعة ومالك: أحب إليَّ أن تكون القلائد مما تنبت الأرض (^١)، ولعله أراد أن ذَلِكَ أحب إليه من ذَلِكَ كله، وحمل الحديث على الجواز.\n_________\n(^١) انظر: \"النوادر والزيادات\" (٢/ ٤٢٠، ٤٢٢)، \"المنتقى\" ٢/ ٣١٢.","vol":"12","page":60},{"text":"<span data-type='title' id=toc-1305>١١٢ - باب تَقْلِيدِ النَّعْلِ</span>\n١٧٠٦ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ الأَعْلَى بْنُ عَبْدِ الأَعْلَى، عَنْ مَعْمَرٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عِكْرِمَةَ عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ نَبِيَّ اللهِ - ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً، قَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكَبْهَا\". قَالَ: فَلَقَدْ رَأَيْتُهُ رَاكِبَهَا يُسَايِرُ النَّبِيَّ - ﷺ - وَالنَّعْلُ فِي عُنُقِهَا.\nتَابَعَهُ مُحَمَّدُ بْنُ بَشَّارِ، حَدَّثَنَا عُثمَانُ بْن عُمَرَ، أَخْبَرَنَا عَلِيُّ بْنُ المُبَارَكِ، عَنْ يَحْيَى، عَنْ عِكرِمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٦٨٩ - مسلم: ١٣٢٢ - فتح: ٣/ ٥٤٨]\nحَدَّثَني مُحَمَّدٌ، أنا عَبْدُ الأَعْلَى بْنُ عَبْدِ الأَعْلَى، عَنْ مَعْمَرٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ نَبِيَّ اللهِ - ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً، قَالَ: \"ارْكَبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكَبْهَا\". قَالَ: فَلَقَدْ رَأَيْتُهُ رَاكِبَهَا يُسَايِرُ النَّبِيَّ - ﷺ - وَالنَّعْلُ فِي عُنُقِهَا.\nتَابَعَهُ مُحَمَّدُ بْنُ بَشَّارٍ، ثنا عُثْمَانُ بْنُ عُمَرَ، أنا عَلِيُّ بْنُ المُبَارَكِ، عَنْ يَحْيَى، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nمحمد شيخ البخاري نسبه ابن السكن محمد بن سلام فيما ذكره الجياني ثم قال: لعله ابن مثنى، فقد ذكر في باب الذبح قبل الحلق، حدثنا محمد بن مثنى، عن عبد الأعلى في حديث آخر (^١).\n_________\n(^١) سيأتي برقم (١٧٢٣)، وانظر: \"تقييد المهمل\" ٣/ ١٠٢٥.","vol":"12","page":61},{"text":"قلتُ: وعليه اقتصر الإسماعيلي وأبو نعيم في مستخرجيهما، فأخرجاه من حديث الحسن بن سفيان: ثنا محمد بن مثنى، ثنا عبد الأعلى، فذكرا حديث الباب. وفقهه سلف في آخر باب: من أشعر وقلد.","vol":"12","page":62},{"text":"<span data-type='title' id=toc-1306>١١٣ - باب الجِلَالِ لِلْبُدْنِ</span>\nوَكَانَ ابْنُ عُمَرَ لَا يَشُقُّ مِنَ الجِلَالِ إِلَّا مَوْضِعَ السَّنَامِ، فإِذَا نَحَرَهَا نَزَعَ جِلَالَهَا، مَخَافَةَ أَنْ يُفْسِدَهَا الدَّمُ، ثُمَّ يَتَصَدَّقُ بِهَا.\n\n١٧٠٧ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ عَلِيٍّ - ﵁ - قَالَ: أَمَرَنِي رَسُولُ اللهِ - ﷺ - أَنْ أَتَصَدَّقَ بِجِلَالِ البُدْنِ التِي نَحَرْتُ وَبِجُلُودِهَا. [١٧١٦، ١٧١٦ م، ١٧١٧، ١٧١٨، ٢٢٩٩ - مسلم: ١٣١٧ - فتح: ٣/ ٥٤٩]\nوعن علي قَالَ: أَمَرَنِي رَسُولُ اللهِ - ﷺ - أَنْ أَتَصَدَّقَ بِجِلَالِ البُدْنِ التِي نَحَرْتُ وَبِجُلُودِهَا.\nالشرح:\n(الجلال): جمع جل.\nوأثر ابن عمر رواه يحيى بن بكير، عن مالك، عن نافع، عنه بلفظ: كان لا يشق جلال بدنه، وكان لا يجلها حَتَّى يغدو بها من منى إلى عرفة، زاد عنه يحيى -كما قال البيهقي: إلا موضع السنام- وإذا نحرها نزع جلالها إلى آخر ما ذكره البخاري (^١).\nوحديث علي أخرجه في باب: لا يعطى الجزار من الهدي شيئًا: فأمرني فقسمت لحومها، ثم أمرني فقسمت جلالها وجلودها، ولا أعطي عليها شيئًا في جزارتها (^٢).\n_________\n(^١) \"سنن البيهقي\" ٥/ ٢٣٣ كتاب: الحج، باب: تجليل الهدايا وما يفعل بجلالها وجلودها.\n(^٢) سيأتي برقم (١٧١٦).","vol":"12","page":63},{"text":"وفي لفظ: أهدى مائة بدنة فأمرني بلحومها فقسمتها، ثم أمرني بجلالها فقسمتها، ثم بجلودها فقسمتها (^١).\nوأخرجه مسلم بلفظ: أمرني أن أقوم على بُدْنه، و(أمرني) (^٢) أن أتصدق بلحمها وجلودها وأجلتها، وأن لا أعطي الجزار منها شيئًا، قال: نحن نعطيه من عندنا (^٣).\nوفي لفظ: أن نبي الله أمره أن يقيم على بُدْنه، وأمره أن يقسم بُدْنَهُ، كلها: لحومها وجلودها وجلالها في المساكين، ولا يعطي في جزارتها منها شيئًا (^٤)، وأخرج مسلم من حديث جابر: أنه - ﵇ - أهدى مائة بدنة (^٥).\nإذا تقرر ذلك:\nففيه: الإبانة أن من السنة في البدن إذا ساقها سائق إلى الكعبة أن يجللها، فإذا بلغت محلها أن ينحرها، ويتصدق بلحومها وجلودها وجلالها.\n_________\n(^١) سيأتي برقم (١٧١٨) باب: يتصدق بجلال البدن.\n(^٢) من (ج)، والحديث في مسلم بدونها.\n(^٣) مسلم (١٣١٧) كتاب: الحج، باب: في الصدقة بلحوم الهدي.\n(^٤) مسلم (١٣١٧/ ٣٤٩).\n(^٥) قلت: كذا عز المصنف -﵀- حديث جابر بهذا اللفظ أيضًا في \"البدر المنير\" ٦/ ٤٣٢، وفي \"خلاصة البدر\" ٢/ ٤٨، ٣٨٤ لمسلم، وتبعه الحافظ في \"تلخيص الحبير\" ٢/ ٢٩٣.\nوفيه نظر؛ فالحديث رواه مسلم (١٢١٨/ ١٤٧) مطولًا، وفيه: ثم انصرف إلى المنحر فنحر ثلاثًا وستين بيده، ثم أعطى عليًّا فنحر ما غبر وأشركه في هديه.\nوالحديث بهذا اللفظ رواه الحميدي في \"مسنده\" ٢/ ٣٤٤ (١٣٠٦)، وعبد بن حميد في \"المنتخب\" ٣/ ٦٦ (١١٣٢)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٧٩ من طريق جعفر بن محمد عن أبيه عن جابر بن عبد الله قال: أهدى رسول الله - ﷺ - مائة بدنة .. الحديث.","vol":"12","page":64},{"text":"وفيه: أن لصاحبها أن يولي نحرها غيره، وأنه لا بأس عليه إن لم يلِ ذلك بنفسه.\nوفيه: أن له أن يولي قسم لحومها من شاء، وقال ابن المنذر: كان ابن عمر يجلل بدنه الأنماط والبرود والحبر حَتَّى يخرج من المدينة، ثم ينزعها ويطرحها حَتَّى يكون يوم عرفة، فيلبسها إياها حَتَّى ينحرها، ثم يتصدق بها.\nقال المهَلَّب: وهذا إنما فعله على وجه التطوع والتبرع بما كان أَهل به لله تعالى أن لا يرجع في شيء منه، ولا في المال المضاف إليه، وليس ذَلِكَ بفرض عليه، وكان مالك وأبو حنيفة والشافعي وأبو ثور يرون تجليل البدن (^١).\nوعن مالك: لا تجلل بالمخلق وغيره من الألوان، والبياض أحب إليِّ، وكره الخلوق لما فيه من الطيب، وحكمة شقها أن يبدو الإشعار (^٢)، قال مالك: وذَلِكَ من عمل الناس، وما علمت أحدًا ترك ذَلِكَ إلا ابن عمر، وذلك أنه كان يجلل القباطي والأنماط المرتفعة (^٣) والجُلل القباطي: ثياب بيض، والأنماط: ثياب ديباج، والحلل: ثياب مزدوجة، فإذا كسيت الكعبة تصدق بها.\nقال ابن المبارك: كان ابن عمر يجللها بذي الحُلَيْفَة، فإذا أمسى ليله\nنزع الجلال، فإذا قرب من الحرم جللها، فإذا خرج إلى منى جللها، فإذا كان حين النحر نزعها، فيحتمل أن يكون هذا مخالفًا لرواية مالك أنه\n_________\n(^١) انظر: \"المبسوط\" ٤/ ١٣٨، \"تبيين الحقائق\" ٢/ ٣٩، \"التفريع\" ١/ ٣٣٣، \"الذخيرة\" ٣/ ٣٥٥، \"المجموع\" ٨/ ٣٢٧.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٤٤٠، \"المنتقى\" ٢/ ٣١٤.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٤٤١.","vol":"12","page":65},{"text":"لا يجللها حَتَّى يغدو من منى إلى عرفة، ويحتمل أن يكون مالك قصد إلى الإِخبار فيها عن آخر فعله، واستوفى ابن المبارك الإخبار عن حالها من ابتداء الإحرام إلى آخر فعله فيها. وأحب ابن عمر أن يشق، ويجلل من حيث يحرم، فتأول مالك فعله على الامتناع من ذَلِكَ جملة.\nوقال الداودي: كان يجلل الأنماط والجل النفيس ولا يشقها، ويرفع عن أذنابها؛ لئلا يصيبها الأذى، فلما كسي البيت جللها بجلال دون ذَلِكَ، وشق ما حاذى السنام. وقال مالك: أما (الحُلل) (^١) فتنزع؛ لئلا يخرقها الشوك، وأما القباطي فتترك عليها؛ لأنها جمال (^٢).\nوقوله: (نَحَرْتُ) لا يُقال: بضم التاء في آخره؛ لأنه على خلاف الرواية كما نبه عليه الداودي، فقد نحر الشارع بعضها، وهو ثلاث وستون، إشارة إلى سنين عمره، وعليٌّ الباقي.\n_________\n(^١) في (ج): (الجلل).\n(^٢) انظر: \"الذخيرة\" ٣/ ٣٥٧.","vol":"12","page":66},{"text":"<span data-type='title' id=toc-1307>١١٤ - باب مَنِ اشْتَرَى هَدْيَهُ مِنَ الطَّرِيقِ وَقَلَّدَهَا</span>\n١٧٠٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ قَالَ: أَرَادَ ابْنُ عُمَرَ ﵄ الحَجَّ عَامَ حَجَّةِ الحَرُورِيَّةِ فِي عَهْدِ ابْنِ الزُّبَيْرِ ﵄، فَقِيلَ لَهُ: إِنَّ النَّاسَ كَائِنٌ بَيْنَهُمْ قِتَالٌ، وَنَخَافُ أَنْ يَصُدُّوكَ. فَقَالَ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] إِذًا أَصْنَعَ كَمَا صَنَعَ، أُشْهِدُكُمْ أَنِّي أَوْجَبْتُ عُمْرَةً. حَتَّى [إِذَ] كَانَ بِظَاهِرِ البَيْدَاءِ قَالَ: مَا شَأْنُ الحَجِّ وَالعُمْرَةِ إِلَّا وَاحِدٌ، أُشْهِدُكُمْ أَنِّي جَمَعْتُ حَجَّةً مَعَ عُمْرَةٍ. وَأَهْدَى هَدْيًا مُقَلَّدًا اشْتَرَاهُ حَتَّى قَدِمَ، فَطَافَ بِالبَيْتِ وَبِالصَّفَا، وَلَمْ يَزِدْ عَلَى ذَلِكَ، وَلَمْ يَحْلِلْ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَوْمِ النَّحْرِ، فَحَلَقَ وَنَحَرَ وَرَأَى أَنْ قَدْ قَضَى طَوَافَهُ الحَجَّ وَالعُمْرَةَ بِطَوَافِهِ الأَوَّلِ، ثُمَّ قَالَ: كَذَلِكَ صَنَعَ النَّبِيُّ - ﷺ -. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٣/ ٥٥٠]\nذكر فيه حديث نافع: قَالَ: أَرَادَ ابْنُ عُمَرَ الحَجَّ عَامَ حَجَّةِ الحَرُورِيَّةِ فِي عَهْدِ ابْنِ الزُّبَيْرِ، فَقِيلَ لَهُ: إِنَّ النَّاسَ كَائِنٌ بَيْنَهُمْ قِتَالٌ، وَنَخَافُ أَنْ يَصُدُّوكَ. فَقَالَ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] إِذًا أَصْنَعَ كَمَا صَنَعَ رسول الله - ﷺ -، أُشْهِدُكُمْ أَنِّي أَوْجَبْتُ عُمْرَةً. الحديث بطوله، وقد سلف غير مرة، منها: باب: من اشترى الهدي من الطريق (^١).\nوالحَرُورية: بفتح الحاء وضم الراء نسبة إلى حروراء، وقد سلف.\n_________\n(^١) برقم (١٦٩٣).","vol":"12","page":67},{"text":"<span data-type='title' id=toc-1308>١١٥ - باب ذَبْحِ الرَّجُلِ البَقَرَ عَنْ نِسَائِهِ مِنْ غَيْرِ أَمْرِهِنَّ</span>\n١٧٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ قَالَتْ: سَمِعْتُ عَائِشَةَ ﵂ تَقُولُ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - لِخَمْسٍ بَقِينَ مِنْ ذِي القَعْدَةِ، لَا نُرَى إِلاَّ الحَجَّ، فَلَمَّا دَنَوْنَا مِنْ مَكَّةَ أَمَرَ رَسُولُ اللهِ - ﷺ - مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ إِذَا طَافَ وَسَعَى بَيْنَ الصَّفَا وَالمَرْوَةِ أَنْ يَحِلَّ، قَالَتْ: فَدُخِلَ عَلَيْنَا يَوْمَ النَّحْرِ بِلَحْمِ بَقَرٍ. فَقُلْتُ: مَا هَذَا؟ قَالَ: نَحَرَ رَسُولُ اللهِ - ﷺ - عَنْ أَزْوَاجِهِ. قَالَ يَحْيَى: فَذَكَرْتُهُ لِلْقَاسِمِ، فَقَالَ: أَتَتْكَ بِالحَدِيثِ عَلَى وَجْهِهِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٥١]\nذكر فيه حديث عمرة، عن عائشة: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - لِخَمْسٍ بَقِينَ مِنْ ذِي القَعْدَةِ، ولَا نُرى إِلَّا الحَجَّ، فَلَمَّا دَنوْنَا مِنْ مَكَّةَ أَمَرَ رَسُولُ اللهِ - ﷺ - مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ إِذَا طَافَ وَسَعَى بَيْنَ الصَّفَا وَالمَرْوَةِ أَنْ يَحِل، قَالَتْ: فَدُخِلَ عَلَيْنَا يَوْمَ النَّحْرِ بِلَحْمِ بَقَرٍ. فَقُلْتُ: مَا هذا؟ فقالوا: نَحَرَ رَسُولُ الله - ﷺ - عَنْ أَزْوَاجِهِ. قَالَ يَحْيَى: فَذَكَرْتُهُ لِلْقَاسِمِ، فَقَالَ: أَتَتْكَ بِالحَدِيثِ عَلَى وَجْهِهِ.\nالشرح:\nقولها: (لِخَمْسٍ بَقِينَ) قالته؛ لأنها حدثت بذلك بعد أن انقضى الشهر، فإن كان فيه، فالصواب أن تقول: لخمس إن بقين؛ لأنه لا يُدْرى الشهر كامل أو ناقص.\nو(القَعْدَةِ): بفتح القاف وكسرها كما سلف؛ لأنهم يقعدون فيه عن القتال.","vol":"12","page":68},{"text":"وقولها: (لَا نُرى إِلَّا الحَجَّ)، يحتمل أن تريد حين خروجهم من المدينة قبل الإهلال، ويحتمل أن تريد أن إحرام من أحرم منهم بالعمرة لا يحل حَتَّى يردف الحج، فيكون العمل لهما جميعًا والإحلال منهما، ولا تصح إرادة أن كلهم أحرم بالحج؛ لحديثها الآخر من رواية عروة عنها: فمنا من أهل بالحج، ومنا من أهل بعمرة، ومنا من أهل بهما (^١)، وقيل: لا نرى إلا الحج، أي: لم يقع في أنفسهم إلا ذَلِكَ.\nقال الداودي: وفيه دليل أنهم أهلوا منتظرين، ويرد عليه رواية: لا نذكر إلا الحج.\nوقولها: (فَلَمَّا دَنَوْنَا مِنْ مَكَّةَ أَمَرَ رَسُولُ اللهِ - ﷺ - مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ إِذَا طَافَ وَسَعَى أن يحل من عمرته، ومن معه هدي أحرم بحج، فلا يحل حَتَّى يوم النحر) هذا هو الظاهر.\nوقولها: (فَدُخِلَ عَلَيْنَا يَوْمَ النَّحْرِ بِلَحْمِ بقر).\nفيه: النحر عن الغير، والنحر عن الجماعة من أهل بيته، وهذا الذبح إنما كان هدي التمتع، نحره - ﵇ - عمن تمتع من أزواجه، ويحتمل كما قال ابن التين: أن يجري مجرى الأضحية، ويرده أن أهل منى لا أضاحي عليهم، أي: على قاعدته، ويحتمل أن يكون هديًا، والأظهر (من) (^٢) قوله: (نَحَرَ عَنْ أَزْوَاجِهِ) الاشتراك. وقد اختلف قول مالك: هل يشترك في هدي التطوع؟\nوقال ابن بَطَّال: أخذ جماعة من العلماء بظاهر الحديث، وأجازوا\n_________\n(^١) سبق برقم (١٥٦٢).\n(^٢) في (ج): في.","vol":"12","page":69},{"text":"الاشتراك في هدي التمتع والقران، على ما سلف في حديث ابن عباس، ومنعه مالك (^١) قال: ولا حجة لمن خالفه في هذا الحديث؛ لأن قوله: (نحر عن أزواجه البقر). يحتمل أن يكون نحر عن كل واحدة منهن بقرة. قال: وهذا غير مدفوع من التأويل (^٢).\nقلتُ: يدفعه رواية عروة عن عائشة: ذبح رسول الله - ﷺ - عمن اعتمر من نسائه بقرة، ذكره ابن عبد البر من حديث الأوزاعي، عن الزهري، عن عروة (^٣).\nوفي الصحيحين من حديث جابر: ذبح رسول الله - ﷺ - عن نسائه بقرة يوم النحر، وفي رواية: بقرة في حجته، وفي رواية: ذبحها عن نسائه (^٤).\nوفي \"صحيح الحاكم\" على شرط الشيخين من حديث يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة: ذبح رسول الله - ﷺ - عمن اعتمر من نسائه في حجة الوداع بقرة بينهن (^٥).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٤٥٥، \"المنتقى\" ٣/ ١٤.\n(^٢) \"شرح ابن بطال\" ٤/ ٣٨٦.\n(^٣) \"التمهيد\" ١٢/ ١٣٥.\n(^٤) قلت عزو المصنف -﵀- هذا الحديث للصحيحين فيه نظر، فالحديث تفرد مسلم بإخراجه (١٣١٩) كتاب: الحج، باب: الإشتراك في الهدي وإجزاء البدنة والبقرة كل منهما عن سبعة.\nوالذي في \"صحيح البخاري\" سلف برقم (٢٩٤) كتاب: الحيض، باب: الأمر بالنفساء وإذا نفس، وسيأتي برقم (٥٥٥٩) كتاب: الأضاحي، باب: من ذبح ضحية غيره من حديث عائشة.\n(^٥) \"المستدرك\" ١/ ٤٦٧، قال الحاكم: أخبرنا أبو علي بن الحسين بن علي الحافظ أنبأ أبو عبد الرحمن أحمد بن شعيب الفقيه ثنا محمد بن أبي كثير، عن سلمه: عن أبي هريرة قال: ذبح النبي - ﷺ - .. الحديث.\nقلت: هكذا وقع في \"المستدرك\" عن سلمة، وفي \"التلخيص\" للذهبي: عن =","vol":"12","page":70},{"text":"ثم قال ابن بطال: فإن قيل: إنما نحر البقرة عنهن على حسب ما أتى عنه في الحديبية أنه نحر البقرة عن سبعة، والبدنة عن سبعة (^١). قيل: هذِه دعوى لا دليل عليها؛ لأن نحوه في الحديبية كان عندنا تطوعًا، والاشتراك في هدي التطوع جائز على رواية ابن عبد الحكم، عن مالك، والهدي في حديث عائشة واجب، والاشتراك ممتنع من الهدي الواجب، والحديثان مستعملان عندنا على هذا التأويل.\nقال القاضي إسماعيل: وأما رواية يونس، عن الزهري، عن عروة، عن عائشة: أنه - ﵇ - نحر عن أزواجه بقرة واحدة، فإن يونس انفرد به\n_________\n= أبي سلمة، وهو ما ذكره المصنف ﵀، وكذا الحافظ في \"الفتح\" ٣/ ٥٥١، والعيني في \"عمدة القاري\" ٨/ ٢١٣.\nوالحديث رواه أبو داود (١٧٥١) كتاب: المناسك، باب: في هدي البقر، وابن ماجه (٣١٣٣) كتاب: الأضاحي، باب: عن كم تجزئ البدنة والبقرة، والنسائي في \"الكبرى\" ٢/ ٤٥٢ (٤١٢٨) كتاب: الحج، النحر عن النساء، وابن خزيمة ٤/ ٢٨٨ - ٢٨٩ (٢٩٠٣) كتاب: المناسك، باب: اشتراك النساء المتمتعات في البقرة الواحدة، وابن حزم في \"حجة الوداع\" (١٥٥، ٣١٨)، والبيهقي ٤/ ٣٥٤ من طريق الوليد بن مسلم، عن الأوزاعي، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة به.\nقال الترمذي: سألت محمدًا عن هذا الحديث فقال: إن الوليد بن مسلم لم يقل فيه حدثنا الأوزاعي، وأراه أخذه، عن يوسف بن السفر، ويوسف ذاهب الحديث، وضعف محمد هذا الحديث ا. هـ. \"علل الترمذي الكبير\" ١/ ٣٨٦. وقال البيهقي ٤/ ٣٥٤: تفرد به الوليد من مسلم ولم يذكر سماعه فيه عن الأوزاعي، والبخاري كان يخاف أن يكون أخذه عن يوسف بن السفر، ثم أورد البيهقي الحديث من طريق آخر صرح فيه الوليد بالتحديث عن الأوزاعي ثم قال: إن كان قوله حدثنا الأوزاعي محفوظا صار الحديث جيدًا. والحديث قواه الحافظ في \"الفتح\" ٣/ ٥٥١، وصححه الألباني في \"صحيح أبو داود\" (١٥٣٧).\n(^١) رواه مسلم (١٣١٨) من حديث جابر بن عبد الله.","vol":"12","page":71},{"text":"وحده (^١)، وخالفه مالك فأرسله، ورواه القاسم وعمرة، عن عائشة: أنه - ﵇ - نحر عن أزواجه البقر (^٢)، حَدَّثَنَا بذلك أبو مصعب، عن مالك، عن\n_________\n(^١) قلت: وقع هنا وكذا في \"عمدة القاري\" ٨/ ٣١٤: عن الزهري، عن عروة، عن عائشة، ووقع في \"شرح ابن بطال\" ٤/ ٣٨٦، وكذا في \"الفتح\" ٣/ ٥٥١: عن الزهري، عن عمرة، عن عائشة، باب\nبإبدال عمرة مكان عروة، ويحتمل الوجهين؛ فقد رواه أبو داود (١٧٥٠) كتاب: المناسك، باب: في هدي البقرة، وابن ماجه (٣١٣٥) كتاب: الأضاحي، باب: عن كم تجزئ البدنة والبقرة، والنسائي في \"الكبرى\" ٢/ ٤٥٢ (٤١٢٧) كتاب: الحج، النحر عن النساء، ابن حزم في \"حجة الوداع\" (٣١٩) من طريق ابن وهب، عن يونس، عن الزهري، عمرة بنت عبد الرحمن، عن عائشة به.\nورواه أحمد ٦/ ٢٤٨، والنسائي في \"الكبرى\" ٢/ ٤٥١ - ٤٥٢ (٤١٢٦) من طريق عثمان بن عمر، عن يونس، عن الزهري، عن عروة، عن عائشة به.\nقال عثمان بن عمر -فيما أورده أحمد والنسائي-: وجدت في كتابي في موضعين، موضع عن عمرة، عن عائشة، وموضع عن عروة، عن عائشة. اهـ.\nوالحديث صححه الألباني في \"صحيح أبو داود\" (١٥٣٦).\nورواه ابن حزم في \"حجة الوداع\" (٣٢٠) من طريق عثمان بن عمر، عن يونس، عن الزهري، عن عائشة به.\nهكذا منقطعًا؛ فالزهري لم يلق عائشة، قال الواقدي: كان مولد الزهري سنة ثمان وخمسين، في آخر خلافة معاوية، وهي السنة التي ماتت فيها عائشة. اهـ. انظر: \"تهذيب الكمال\" ٢٦/ ٤٤١.\nورواه البيهقي ٤/ ٣٥٣ عن يونس، عن الزهري قال: بلغنا أن رسول الله - ﷺ - نحر عن آل محمد - ﷺ - في حجة الوداع بقرة واحدة، كانت عمرة تحدث به عن عائشة. وقول: إسماعيل القاضي: انفرد به يونس. قال الحافظ: يونس ثقة حافظ. وقد تابعه معمر عن النسائي أيضًا، ولفظه أصرح من لفظ يونس قال: ما ذبح عن آل محمد في حجة الوداع إلا بقرة.\n(^٢) حديث القاسم عنها سبق برقم (٢٩٤) كتاب: الحيض، باب: الأمر بالنفساء إذا نفسن، وسيأتي برقم (٥٥٤٨) كتاب: الأضاحي، باب: الأضحية للمسافر والنساء، ورواه مسلم (١٢١١/ ١١٩ - ١٢٠) كتاب: الحج، باب: بيان وجوه =","vol":"12","page":72},{"text":"عبد الرحمن بن القاسم، عن أبيه، عن عائشة. وحَدَّثَنَا به القعنبي، عن سليمان بن بلال، عن يحيى، عن عمرة، عنها. وحَدَّثَنَا به، عن سفيان، عن يحيى، عن عمرة، عنها. وهذِه أسانيد الفقهاء الذين يفهمون ما (يحتاج) (^١) إلى فهمه (^٢). وقال أبو عمر لما ذكر حديث عروة السالف: هو معارض لحديث يحيى: ذبح عن نسائه البقر (^٣) وحديث عبد الرحمن بن القاسم، عن أبيه، عنها: ضحى عن نسائه\nبالبقر (^٤). على لفظ الجمع.\nوفي حديث عبد الرحمن بن القاسم سمع أباه مرسلًا يقول: أهدى رسول الله - ﷺ - عن نسائه في حجة الوداع بقرة، بقرة عن كل امرأة (^٥).\nقلتُ: أخرجه النسائي من حديث إسرائيل، عن عمار، عن عبد الرحمن بن القاسم، عن أبيه، عنها (^٦). قال أبو عمر: يحتمل أن تكون أرادت بذكر الجنس كأنها قالت: دخل علينا بلحم لم يكن لحم إبل ولا غنم. كما تقول لحم بقري، فلا خلف بين الخبرين. وصح\n_________\n= الإحرام، وأنه يجوز .. وحديث عمرة عنها هو حديث الباب، وسيأتي برقم (١٧٢٠) باب: وما يأكل من البدن ما يتصدق، وبرقم (٢٩٥٢) كتاب: الجهاد والسير، باب: الخروج آخر الشهر، ورواه مسلم (١٢١١/ ١٢٥ - ١٢٦).\n(^١) في (ج): (يحتاجون).\n(^٢) انتهى من \"شرح ابن بطال\" ٤/ ٣٨٦ - ٣٨٧.\n(^٣) تقدم تخريجه، وهو حديث عمرة، عن عائشة، وهو حديث الباب.\n(^٤) تقدم تخريجه قريبًا، سلف برقم (٢٤٩)، رواه مسلم (١٢١١/ ١١٩ - ١٢٠).\n(^٥) \"التمهيد\" ١٢/ ١٣٢ - ١٣٨.\n(^٦) \"السنن الكبرى\" ٢/ ٤٥٢ (٤١٢٩) ومن هذا الطريق رواه الخطيب في \"توضيح الأوهام\" ٢/ ٣٤٧، والذهبي في \"ميزان الاعتدال\" ١/ ٢١٠ في ترجمة إسرائيل بن يونس (٨٢٠) وقال: حديث غريب. وقال الحافظ في \"الفتح\" ٣/ ٥٥١: حديث شاذ.","vol":"12","page":73},{"text":"مذهب مالك: أن يضحي الرجل عن نفسه وأهل بيته بقرة واحدة، وفي معناها عنده الشاة الواحدة (^١).\nوفيه: النحر عن الغير كما سلف (^٢).\nقال الداودي: فيه: النحر عمن لم يأمر، فإن الإنسان يدركه ما عمل عنه بغير أمره، وأن معنى قوله تعالى: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ (أي) (^٣): لا يكون له ما سعاه غيره لنفسه، وقد قال تعالى: ﴿وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ﴾ [البقرة: ٢٣٧] مع قوله: ﴿لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ﴾ [النساء: ٢٩] فخرج هذا عمومًا يُراد به الخصوص، ثم بينه بقوله: ﴿وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ﴾ [البقرة: ٢٣٧] وبقوله: ﴿إِلَّا أَنْ تَفْعَلُوا إِلَى أَوْلِيَائِكُمْ مَعْرُوفًا﴾ [الأحزاب: ٦] وبقوله: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ﴾ [النساء: ١٢] فليس للإنسان إلا ما سعى أو سعي له. وقوله: (نَحَرَ رَسُولُ اللهِ - ﷺ - عَنْ أزْوَاجِهِ بالبقر) مقتضاه نحر البقر، وأجازه مالك وغيره (^٤)، ويستحب فيها الذبح؛ لقوله تعالى: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾ [البقرة: ٦٧] والحديث ورد بلفظ النحر كما هنا، وبلفظ الذبح، وعليه ترجم البخاري، وذكره بلفظ النحر، ويجوز أن يكون الراوي لما استوى عنده الأمران، عبر مرة بهذا ومرة بهذا، وفي رواية ضَحَّى (^٥).\nقال ابن التين: فإن تكن هديًا فهي تؤيد مذهب مالك، وإن تكن\n_________\n(^١) \"التمهيد\" ١٢/ ١٣٧ - ١٣٨.\n(^٢) انظر: \"المعونة\" ١/ ٤٣٩، \"المنتقى\" ٣/ ٩٦.\n(^٣) في (ج): (أن).\n(^٤) انظر: \"الاستذكار\" ١٣/ ٧٩، \"المنتقى\" ٣/ ٢٥، \"المجموع\" ٩/ ٧٩.\n(^٥) سلفت برقم (٢٩٤) كتاب: الحيض، باب: الأمر بالنفساء إذا نفسن","vol":"12","page":74},{"text":"ضحايا فيحتمل أن تكون تطوعًا، وأن تكون واجبة لوجوب ضحايا غير الحاج، وعن مالك فيما حكاه أبو عمر: إن ذبح الجزور من غير ضرورة، أو نحرت الشاة من غير ضرورة لم تؤكل، وكان الحسن بن حي يستحب نحر البقر، وهو قول مجاهد (^١).\nوفيه: دليل على أن الحاج يضحي، وهو مذهبنا خلافًا لمالك، حيث قال: لا أضحية عليه، وإنما سنتهم الهدايا (^٢).\nوفيه: التوجيه باللَّحم، وقول القاسم: أتتك بالحديث على وجهه، تصديقًا لعمرة، وإخبارًا عن حفظها، وأنها لم تغير منه شيئًا بتأويل ولا غيره (^٣)، فذكرت ابتداء الإحرام وانتهاءه حين وصلوا إلى مكة، وفسخ من لم يسق الهدي.\nوفيه: أن من كفّر عن غيره كفارة يمين، أو ظهار، أو قتل نفس، أو أهدى عنه، أو أدى عنه دينًا بغير أمره أنَّ ذَلِكَ كله مجزئ عنه؛ لأنه لم يعرف نساء رسول الله - ﷺ - بما أدى عنهن من نحر البقر لما وجب عليهن من نسك التمتع، وهو حجة لابن القاسم في قوله: إذا أعتق الرجل عبده عن غيره في كفارة الظهار أنه يجزئه، ولم يجزه أشهب وابن المواز، وقالا: لا يعتق عنه لغير أمره؛ لأنه فرض وجب عليه، ودليل هذا الحديث لازم لهما ولمن قال بقولهما من الفقهاء (^٤)، وقد سلف ذَلِكَ في الإيمان، في باب: الأعمال بالنية (^٥).\n_________\n(^١) \"التمهيد\" ٢١/ ١٤١ - ١٤٢.\n(^٢) انظر: \"المدونة\" ٢/ ٢٥، \"المنتقى\" ٣/ ١٠٠، \"المجموع\" ٨/ ٣٥٤، \"أسنى المطالب\" ١/ ٥٣٥.\n(^٣) انظر \"المنتقى\" ٣/ ٢٦.\n(^٤) \"شرح ابن بطال\" ٤/ ٣٨٧.\n(^٥) في هامش الأصل: ثم بلغ في الثالث بعد الثلاثين، كتبه مؤلفه.","vol":"12","page":75},{"text":"<span data-type='title' id=toc-1309>١١٦ - باب النَّحْرِ فِي مَنْحَرِ النَّبِيِّ - ﷺ - بِمِنًى</span>\n١٧١٠ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ خَالِدَ بْنَ الحَارِثِ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ - ﵁ - كَانَ يَنْحَرُ فِي المَنْحَرِ. قَالَ عُبَيْدُ اللهِ: مَنْحَرِ رَسُولِ اللهِ - ﷺ -. [انظر: ٩٨٢ - فتح: ٣/ ٥٥٢]\n\n١٧١١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ ﵄ كَانَ يَبْعَثُ بِهَدْيِهِ مِنْ جَمْعٍ مِنْ آخِرِ اللَّيْلِ، حَتَّى يُدْخَلَ بِهِ مَنْحَرُ النَّبِيِّ - ﷺ - مَعَ حُجَّاجٍ فِيهِمُ الحُرُّ وَالمَمْلُوكُ. [انظر: ٩٨٢ - فتح: ٣/ ٥٥٢]\nذكر فيه حديث عبيد الله بن عمر عَنْ نَافِعٍ، أَن عَبْدَ الله كَانَ يَنْحَرُ فِي المَنْحَرِ. قَالَ عُبَيْدُ اللهِ: مَنْحَرِ رَسُولِ الله - ﷺ -.\nوعن نافع (^١)، أَنَّ عبد الله بْنَ عُمَرَ كَانَ يَبْعَثُ بِهَدْيِهِ مِنْ جَمْعٍ مِنْ آخِرِ اللَّيْلِ، حَتَّى يدْخَلَ بِهِ مَنْحَر النَّبِيِّ - ﷺ - مَعَ حُجَّاجٍ فِيهِمُ الحُرُّ وَالمَمْلُوكُ.\nالشرح:\nهذان الحديثان من أفراده، ومنحر رسول الله - ﷺ - هو عند الجمرة الأولى التي تلي مسجد منى، كما قاله ابن التين، والمنحر فيه فضيلة على غيره، ولذلك كان ابن عمر يسابق إليه، \"ومنى كلها منحر\" كما نطق به - ﵇ - (^٢)، وبه اقتفي ابن عمر آثاره كما هو دأبه، وكما كان أبوه عمر يفعل، يُقال: أشبه الناس في أفعاله - ﵇ - عمر، وأشبه أولاد عمر\n_________\n(^١) فوقها في الأصل: مسند.\n(^٢) رواه مسلم (١٢١٨/ ١٤٩) كتاب: الحج، باب: ما جاء أن عرفه كلها موقف، من حديث جابر بن عبد الله.","vol":"12","page":76},{"text":"بعمر عبد الله، وأشبه أولاد عبد الله به سالم (^١)، وكان يبعث هديه حينئذٍ ولا ينحره إلا نهارًا.\nقال ابن بطال: المنحر في الحج بمنى إجماع، فأما العمرة فلا طريق بمنى فيها، فمن أراد أن ينحر في عمرته أو ساق هديًا تطوع به نحوه بمكة حيث شاء، وهو إجماع أيضًا (^٢)، فمن فعل هذا فقد أصاب السنة.\nوبهذا قال مالك (^٣)، وقال أبو حنيفة والشافعي: إن نحر في غير منى ومكة من الحرم أجزأه. قالا: فإنما أريد بذلك مساكين الحرم ومكة (^٤)، وقد أجمعوا أنه إن نحر في غير الحرم ولم يكن محصرًا بعدو أنه لا يجزئه (^٥)، وعندنا الأفضل في حق المعتمر الذبح بالمروة؛ لأنها موضع تحلل (^٦)، وكذا حُكم ما ساق هو، والحج من الهدي، ووقته وقت الأضحية على الصحيح، وحجة مالك ما ذكره في \"موطَّئه\": أنه بلغه أن النبي - ﷺ - قال في حجه بمنى: \"هذا المنحر ومنى كلها منحر\"، وقال في العمرة: \"هذا المنحر -يعني: المروة- وكل فجاج مكة منحر\" (^٧) فدلَّ أن غيرهما ليس بمنحر؛ لأنه كان يكفي أن يذكر أحدهما، وينبه به على سائر الحرم، فلما خصهما جميعًا علم أن منى\n_________\n(^١) روى ابن سعد في \"الطبقات الكبرى\" ٤/ ١٤٥ بسنده عن سعيد بن المسيب قال: كان أشبه ولد عمر بعمر عبد الله، وأشبه ولد عبد الله بعبد الله سالم.\n(^٢) انظر: \"الاستذكار\" ١٣/ ٧٥، \"الإقناع\" للفاسي ٢/ ٨٦٣.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٤٤٣، \"الذخيرة\" ٣/ ٣٦٣.\n(^٤) انظر: \"الأصل\" ٢/ ٤٣٣، \"مختصر اختلاف العلماء\" ٢/ ٢٢٢، \"روضة الطالبين\" ٣/ ١٨٧، \"أسنى المطالب\" ١/ ٥٣١.\n(^٥) \"شرح ابن بطال\" ٤/ ٣٨٧ - ٣٨٨.\n(^٦) انظر: \"المجموع\" ٨/ ١٨٢، \"أسنى المطالب\" ١/ ٥٣٢.\n(^٧) \"الموطأ\" ١/ ٥٢٩ (١٣٧٠) كتاب: المناسك، باب: ما جاء في المنحر.","vol":"12","page":77},{"text":"خُصت للحاج لإقامتهم بها، فجعل نحرهم بها، وجعل مكة منحر المعتمرين إذا فرغوا من سعيهم عند المروة، وأما نحره - ﵇ - بالحديبية (^١)، وليس من مكة ولا منى، ولكنها من الحرم على خلاف فيه؛ فلأن الهدي لم يكن بلغ محله كما قال تعالى، وإنما جاز ذَلِكَ، كما جاز له أن يخرج من إحرامه في غير محله.\nولما قال تعالى: ﴿وَالهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ﴾ علمنا أن محله مكة؛ لقوله تعالى: ﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾.\nوصد النبي - ﷺ - لم يكن عن الحرم، وإنما كان عن البيت (^٢)؛ لأن الحديبية بعضها حرم، وبعضها حل، فمكة مخصوصة بالبيت، والطواف به دون سائر الحرم، ومنى مخصوصة بالتحلل فيها بالرمي، والمقام بها لبقية أعمال الحج، وليس كذلك سائر الحرم، خص هذان الموضعان بالنحر فيهما لهذا التخصيص فيهما، وبذلك فعل الشارع وأصحابه بعده.\n_________\n(^١) سيأتي برقم (١٨٠٧) كتاب: المحصر، باب: إذا إحصروا المعتمر، ورواه مسلم (١٢٣٠) كتاب: الحج، باب: جواز التحلل بالإحصار وجواز القرآن.\n(^٢) التخريج السابق.","vol":"12","page":78},{"text":"<span data-type='title' id=toc-1310>١١٧ - [باب مَنْ نَحَرَ بِيَدِهِ</span>\n١٧١٢ - حَدَّثَنَا سَهْلُ بْنُ بَكَّارٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ -وَذَكَرَ الحَدِيثَ- قَالَ: وَنَحَرَ النَّبِيُّ - ﷺ - بِيَدِهِ سَبْعَ بُدْنٍ قِيَامًا، وَضَحَّى بِالمَدِينَةِ كَبْشَيْنِ أَمْلَحَيْنِ أَقْرَنَيْنِ. مُخْتَصَرًا]. (^١) [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح: ٣/ ٥٥٣]\n_________\n(^١) هذا الباب بحديثه ليس في الأصل، وهو بهامش اليونينية من رواية أبي ذر والمستملي.","vol":"12","page":79},{"text":"<span data-type='title' id=toc-1311>١١٨ - باب نَحْرِ الإِبِلِ مُقَيَّدَةً</span>\n١٧١٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ يُونُسَ، عَنِ زِيَادِ ابْنِ جُبَيْرٍ قَالَ: رَأَيْتُ ابْنَ عُمَرَ ﵄ أَتَى عَلَى رَجُلٍ، قَدْ أَنَاخَ بَدَنَتَهُ يَنْحَرُهَا، قَالَ: ابْعَثْهَا قِيَامًا مُقَيَّدَةً، سُنَّةَ مُحَمَّدٍ - ﷺ -. وَقَالَ شُعْبَةُ، عَنْ يُونُسَ: أَخْبَرَنِي زِيَادٌ. [مسلم: ١٣٢٠ - فتح: ٣/ ٥٥٣]\nذكر فيه حديث يزيد بن زريع، عَنْ يُونُسَ، عَنِ زِيَادِ بْنِ جُبَيْرٍ قَالَ: رَأَيْتُ ابن عُمَرَ أَتَى عَلَى رَجُلٍ قَدْ أَنَاخَ بَدَنتَهُ يَنْحَرُهَا، فقَالَ: ابْعَثْهَا قِيَامًا مُقَيَّدَةً، سُنَّةَ مُحَمَّدٍ - ﷺ -. وَقَالَ شُعْبَةُ، عَنْ يُونُسَ: أَخْبَرَنِي زِيَادٌ.","vol":"12","page":80},{"text":"<span data-type='title' id=toc-1312>١١٩ - باب نَحْرِ البُدْنِ قَائِمَةً</span>\nوَقَالَ ابْنُ عُمَرَ: سُنَّةَ مُحَمَّدٍ - ﷺ -. وَقَالَ ابْنُ عَبَّاسٍ: ﴿صَوَافَّ﴾ [الحج: ٣٦]: قِيَامًا.\n\n١٧١٤ - حَدَّثَنَا سَهْلُ بْنُ بَكَّارٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ عَنْ أَنَسٍ - ﵁ - قَالَ: صَلَّى النَّبِيُّ - ﷺ - الظُّهْرَ بِالمَدِينَةِ أَرْبَعًا، وَالعَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، فَبَاتَ بِهَا، فَلَمَّا أَصْبَحَ رَكِبَ رَاحِلَتَهُ، فَجَعَلَ يُهَلِّلُ وَيُسَبِّحُ، فَلَمَّا عَلَا عَلَى البَيْدَاءِ لَبَّى بِهِمَا جَمِيعًا، فَلَمَّا دَخَلَ مَكَّةَ أَمَرَهُمْ أَنْ يَحِلُّوا. وَنَحَرَ النَّبِيُّ - ﷺ - بِيَدِهِ سَبْعَ بُدْنٍ قِيَامًا، وَضَحَّى بِالمَدِينَةِ كَبْشَيْنِ أَمْلَحَيْنِ أَقْرَنَيْنِ. [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح: ٣/ ٥٥٤]\n\n١٧١٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: صَلَّى النَّبِيُّ - ﷺ - الظُّهْرَ بِالمَدِينَةِ أَرْبَعًا، وَالعَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ. وَعَنْ أَيُّوبَ، عَنْ رَجُلٍ، عَنْ أَنَسٍ - ﵁ -: ثُمَّ بَاتَ حَتَّى أَصْبَحَ، فَصَلَّى الصُّبْحَ، ثُمَّ رَكِبَ رَاحِلَتَهُ حَتَّى إِذَا اسْتَوَتْ بِهِ البَيْدَاءَ أَهَلَّ بِعُمْرَةٍ وَحَجَّةٍ. [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح: ٣/ ٥٥٤]\nوعَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ قَالَ: صَلَّى النَّبِيُّ - ﷺ - الظُّهْرَ بِالمَدِينَةِ أَرْبَعًا .. الحديث. إلى أن قال: وَنَحَرَ بِيَدِهِ سَبْعَ بُدْنٍ قِيَامًا، وَضَحَّى بِالمَدِينَةِ كَبْشَيْنِ أَمْلَحَيْنِ أَقْرَنَيْنِ.\nو(عنه) (^١): صَلَّى الظُّهْرَ بِالمَدِينَةِ أَرْبَعًا، وَالعَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ. وَعَنْ أَيُّوبَ، عَنْ رَجُلٍ، عَنْ أَنَسٍ: ثُمَّ بَاتَ حَتَّى أَصْبَحَ، فَصَلَّى الصُّبْحَ، ثُمَّ رَكِبَ رَاحِلَتَهُ حَتَّى إِذَا اسْتَوَتْ بِهِ البَيْدَاءَ أَهَلَّ بِعُمْرَةٍ وَحَجَّةٍ.\n_________\n(^١) فوقها في الأصل: مسند.","vol":"12","page":81},{"text":"الشرح:\nحديث ابن عمر أخرجه مسلم بلفظ عن ابن عمر أنه أتى على رجل وهو ينحر بدنته باركةً، فقال: ابعثها قائمة مقيدة، سنة نبيكم - ﷺ - (^١).\nوتعليق شعبة أخرجه الحربي في \"مناسكه\" عن عمرو بن مرزوق: حَدَّثَنَا شعبة، عن يونس، عن زياد، به. وفي \"المصنف\": حَدثَنَا عبد الأعلى، عن يونس، عن زياد: أن ابن عمر نحر ثلاث بدن قيامًا (^٢).\nومن حديث إبراهيم عنه: أنه كان إذا أراد أن ينحر هديه عقلها فقامت على ثلاث، ثم نحرها (^٣). وعن وكيع، عن نافع: رأيتُ ابن عمر كبر فنحرها باركة (^٤). وعن أبي خالد، عن حجاج، عن عطاء: أن ابن عمر كان ينحرها شابًّا قيامًا، فلما كبر نحرها باركة (^٥)، والأخير فيه رجل مجهول.\nقال الداودي: إنه ليس بمسند لجهالة هذا الرجل، ولو كان محفوظًا عن أبي قلابة ما كنّي عنه لجلالته وثقته، وإنما تلقى عمن فيه نظر. وقال ابن التين: يُحتمل أنه نسبه، وهو ثقة، إذ لو علم فيه نظرًا لسمَّاه، أو أسقط حديثه، وفي حديثه أنه بات حَتَّى أصبح، فأهل بهما جميعًا.\nوسلف حديث عائشة وغيره أنه أفرد (^٦) وقد سلف ما فيه. وأوله\n_________\n(^١) مسلم (١٢٢٠) كتاب: الحج، باب: نحر البدن قيامًا مقيدة.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٤١٣ (١٥٦٦١) كتاب: المناسك. من كان ينحر بدنته قائمًا، ومن قال: باركة.\n(^٣) المصدر السابق ٣/ ٤١٢ (١٥٦٥٠).\n(^٤) المصدر السابق ٣/ ٤١٣ (١٥٦٥٣، ١٦٥٦٥٨).\n(^٥) المصدر السابق ٣/ ٤١٣ (١٥٦٥٣، ١٥٦٥٨).\n(^٦) سلف برقم (١٥٦١ - ١٥٦٢) باب: التمتع والإقران والإفراد بالحج، ورواه مسلم (١٢١١) من حديث عائشة. وسلف برقم (١٥٦٨)، ورواه مسلم (١٢١٦) من =","vol":"12","page":82},{"text":"المهلب وغيره: أن معناه أمَر من أَهلّ بالقران ممن لم يفسخ حجه؛ لأنه صح أنه - ﵇ - كان مفردًا لا قارنًا، فمعنى: لبَّى بهما جميعًا: أباح الإهلال بهما قولًا، فكان إهلالهم له بالإباحة أمرًا وتعليمًا منه لهم كيف يُهلون حين قرن من قرن منهم، وقد أسلفنا رد عائشة وابن عمر قول أنس، ووصفهما له بالصغر وقلة الضبط لهذِه القصة.\nوقوله: (وَقَالَ ابن عُمَرَ: سُنَّةَ مُحَمَّدٍ - ﷺ -) سلف مسندًا (^١). وأثر ابن عباس أخرجه ابن أبي شيبة، عن أبي خالد، عن ابن جُريج، عن ابن أبي مُليكة، عنه: ثم رواه عن ابن عباس: أنه رأى رجلًا، فذكره بمثل حديث ابن عمر (^٢).\nومعنى (قيامًا مقيدة) يعني: معقولة اليد الواحدة، قائمةً على ما بقي من قوائمها، وعلى هذا المعنى قراءة من قرأ: (صوافن) (^٣)؛ لأنه يُقال: صفن الفرس إذا رفع إحدى رجليه، ويشهد له قوله تعالى: ﴿فَإِذَا وَجَبَتْ جُنُوبُهَا﴾ يعني: سقطت إلى الأرض.\nوروى ابن أبي شيبة، عن إبراهيم ومجاهد: الصواف على أربعة، والصوافن على ثلاثة، وعن طاوس ومجاهد: الصواف تُنحر قيامًا (^٤)، ومن قرأ: ﴿صَوَآفَّ﴾ فإنه أراد قائمةً. وقال مالك: تعقلُ إنْ خيف أن تنفر، ولا تنحر باركةً إلا أن يصعُبَ (^٥).\n_________\n= حديث جابر بن عبد الله.\n(^١) برقم (١٧١٣).\n(^٢) \"المصنف\" ٣/ ٤١٣ (١٥٥٦ - ١٥٦٥٧).\n(^٣) هي قراءة ابن مسعود. وهي قراءة شاذة. انظر: \"مختصر الشواذ، لابن خالويه ص ٩٧ - ٩٨.\n(^٤) \"المصنف\" ٣/ ٤١٢ - ٤١٣ (١٥٦٤٩، ١٥٦٥١ - ١٥٦٥٢).\n(^٥) انظر \"المدونة\" ١/ ٣٥٦، \"الاستذكار\" ١٣/ ١٠٠، \"الذخيرة\" ٣/ ٣٦٤.","vol":"12","page":83},{"text":"قال قتادة: معقولة اليد اليمنى، وقريء: (صوافي) (^١) أي: صافية، خالصة لله من الشرك، لا يذكر عليها غير اسمه.\nوأطلق الشافعي وأحمد وإسحاق وأبو ثور: أن تُنحر قائمةً (^٢). وقال أبو حنيفة، والثوري: تُنحر باركة وقائمة (^٣)، واستحب عطاء أن ينحرها باركةً معقولةً (^٤)، وروى ابن أبي شيبة، عن عطاء: إن شاء قائمة، وإن شاء باركة (^٥).\nوعن الحسن: باركة أهون عليها (^٦). وعن عمرو: رأيتُ ابن الزبير ينحرها وهي قائمة معقولة (^٧). وفي \"سنن أبي داود\" من حديث أبي الزبير، عن جابر: أنه - ﵇ - وأصحابه كانوا ينحرون البدنة معقولة اليسرى، قائمة على ما بقي من قوائمها (^٨). قال أبو الزبير: وأخبرني\n_________\n(^١) هي قراءة الحسن وزيد بن أسلم، وهي شاذة أيضًا، \"مختصر الشواذ\" ص ٩٧.\n(^٢) انظر \"الأم\" ٢/ ١٨٤، \"المجموع\" ٨/ ٣٨٣، \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٤٥، \"الشرح الكبير\" ٩/ ٣٥٥.\n(^٣) انظر \"تبيين الحقائق\" ٢/ ٩٠، \"فتح القدير\" ٣/ ١٦٥.\n(^٤) انظر \"الشرح الكبير\" ٩/ ٣٥٥.\n(^٥) \"المصنف\" لابن أبي شيبة ٣/ ٤١٣ (١٥٦٥٤).\n(^٦) المصدر السابق ٣/ ٤١٣ (١٥٦٥٩).\n(^٧) المصدر السابق ٣/ ٤١٣ (١٥٦٦٢).\n(^٨) أبو داود (١٧٦٧)، كتاب: المناسك، باب: كيف تنحر البدن.\nورواه البيهقي ٥/ ٢٣٧ - ٢٣٨ كتاب: الحج، باب: نحر الإبل قيامًا غير معقولة أو معقولة اليسرى. من طريق أبي خالد الأحمر، عن ابن جريح، عن أبي الزبير، عن جابر، قال: وأخبرني عبد الرحمن بن سابط أن النبي - ﷺ - .. الحديث.\nقال عبد الحق في \"أحكامه\" ٢/ ٢٩٠: وعن أبي الزبير عن جابر وعن عبد الرحمن بن سابط أن النبي - ﷺ - .. الحديث. وسكت عليه مشيرًا إلى تصحيحه، فتعقبه ابن القطان في \"بيان الوهم والإيهام\" ٢/ ٢٩ - ٣١ فقال: كذا أورد هذا الحديث، وهو هكذا خطأ، فإنه يزداد به في الإسناد أبو الزبير، أعني: بروايه =","vol":"12","page":84},{"text":"عبد الرحمن بن سابط مرسلًا أنه - ﵇ - وأصحابه .. الحديث (^١)، وقوله:\n_________\n= ابن سابط، وأبو الزبير ليس يرويه عن ابن سابط أصلًا، ولا أعرفه يروي عنه، ولعله أصغر منه، وأحاديثه عن جابر غير مسموعة، قاله ابن معين.\nوالصواب فيه هو أن ابن جريح يرويه عن أبي الزبير، عبد الرحمن بن سابط. قال أبو الزبير: عن جابر، عن النبي - ﷺ -، وقال ابن سابط: عن النبي - ﷺ - أرسله عنه، ولم يذكر من حدثه به، فابن جريح قال: عن أبي الزبير، عن جابر، ثم عاد فقال: وأخبرني عبد الرحمن بن سابط.\nقال عباس الدوري: سمعت يحيى بن معين يقول: قال ابن جريح: حدثني عبد الرحمن بن سابط، قيل له: سمع من جابر؟ قال: لا هو مرسل، وروى ابن أبي شيبة في \"مصنفه\" عن يحيى بن سعيد، عن ابن جريح، عن ابن سابط أن النبي - ﷺ - .. الحديث.\nفهذا حديث ابن سابط مفصولًا عن حديث أبي الزبير من رواية ابن جريج عنه فاعلمه. اهـ. بتصرف.\nقلت: حديث ابن سابط في \"المصنف\" ٣/ ٢٠٦ (١٣٥٥٦) كما ذكر ابن القطان.\nوالحديث أورده الحافظ في \"الفتح\" ٣/ ٥٥٣، و\"الدراية\" ٢/ ٥٣ وسكت عنه، وكذا المنذري في \"المختصر\" ٢/ ٢٩٦، وأورد أبو البركات ابن تيمية الحراني في \"المنتقى\" ٢/ ٣٠٧ (٢٦٣٨) حديث ابن سابط أن النبي - ﷺ - .. الحديث، وقال: رواه أبو داود، وهو مرسل. اهـ.\nقال الشوكاني معقبًا على كلام أبي البركات: حديث ابن سابط هو في \"سنن أبو داود\" من حديث جابر بن عبد الله، فلا إرسال، ورجاله رجال الصحيح ا. هـ. \"نيل الأوطار\" ٥/ ١٢٣.\nوقال الزيلعي في \"نصب الراية\" ٣/ ١٦٤: جهل من قال: هذا حديث مرسل، فإن المخبر عن ابن سابط هو ابن جريج، فالحديث من مسند جابر، كما ذكره أصحاب الأطراف وكتب الأحكام. اهـ. والحديث صححه النووي في \"شرح مسلم\" ٩/ ٦٩ قال: صح في \"سنن أبو داود\" عن جابر أن النبي - ﷺ - .. الحديث، إسناده على شرط مسلم، وكذا صححه الألباني في \"صحيح أبو داود\" (١٥٥٠) وقال نحوًا من كلام ابن القطان.\n(^١) في هامش الأصل: بخط شيخنا: أهمله المزي.","vol":"12","page":85},{"text":"(نَحَرَ بِيَدِهِ سَبْعَة بُدْنٍ): هو بالهاء في سبعة وهو ظاهر في وقوع البدنة على الذكر والأنثى.\nوقوله: (وَضَحَّى بِالمَدِينَةِ كَبْشَيْنِ).\nقال ابن التين: صوابه بكبشين. قلتُ: وكذا هو في أصل ابن بطَّال (^١)، والأملح: الأغبر، كما سلف.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٣٨٩.","vol":"12","page":86},{"text":"<span data-type='title' id=toc-1313>١٢٠ - باب لَا يُعْطَى الجَزَّارُ مِنَ الهَدْيِ شَيْئًا</span>\n١٧١٦ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ قَالَ: أَخْبَرَنِي ابْنُ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ - ﵁ - قَالَ: بَعَثَنِي النَّبِيُّ - ﷺ - فَقُمْتُ عَلَى البُدْنِ، فَأَمَرَنِي فَقَسَمْتُ لُحُومَهَا، ثُمَّ أَمَرَنِي فَقَسَمْتُ جِلَالَهَا وَجُلُودَهَا. [انظر: ١٧٠٧ - مسلم: ١٣١٧ - فتح: ٣/ ٥٥٥]\n١٧١٦ م - قَالَ سُفْيَانُ: وَحَدَّثَنِي عَبْدُ الكَرِيمِ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ - ﵁ - قَالَ: أَمَرَنِي النَّبِيُّ - ﷺ - أَنْ أَقُومَ عَلَى البُدْنِ، وَلَا أُعْطِيَ عَلَيْهَا شَيْئًا فِي جِزَارَتِهَا. [انظر: ١٧٠٧ - مسلم: ١٣١٧ - فتح: ٧/ ٥٥٥]\nذكر فيه حديث علي (^١) (أيضًا قال) (^٢): بَعَثَنِي النَّبِيُّ - ﷺ - فَقُمْتُ عَلَى البُدْنِ، فَأَمَرَنِي (فَقَسَمْتُ لُحُومَهَا، ثُمَّ أَمَرَنِي) (^٣) فَقَسَمْتُ جِلَالَهَا وَجُلُودَهَا.\nوفي رواية عنه: أَمَرَنِي أَنْ أَقُومَ عَلَى البُدْنِ، وَلَا أُعْطِيَ عَلَيْهَا شَيْئًا فِي جِزَارَتِهَا.\n_________\n(^١) في هامش الأصل: الرواية الثانية معلقة عن سفيان.\n(^٢) من (ج).\n(^٣) ساقطة من (ج).","vol":"12","page":87},{"text":"<span data-type='title' id=toc-1314>١٢١ - باب يُتَصَدَّقُ بِجُلُودِ الهَدْيِ</span>\n١٧١٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي الحَسَنُ بْنُ مُسْلِمٍ، وَعَبْدُ الكَرِيمِ الجَزَرِيُّ، أَنَّ مُجَاهِدًا أَخْبَرَهُمَا، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى أَخْبَرَهُ، أَنَّ عَلِيًّا - ﵁ - أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - أَمَرَهُ أَنْ يَقُومَ عَلَى بُدْنِهِ، وَأَنْ يَقْسِمَ بُدْنَهُ كُلَّهَا، لُحُومَهَا وَجُلُودَهَا وَجِلَالَهَا، وَلَا يُعْطِيَ فِي جِزَارَتِهَا شَيْئًا. [انظر: ١٧٠٧ - مسلم: ١٣١٧ - فتح: ٣/ ٥٥٦]\nذكر فيه أيضًا حديث علي: أَنَّ النَّبِيَّ - ﷺ - أَمَرَهُ أَنْ يَقُومَ عَلَى بُدْنِهِ، وَأَنْ يَقْسِمَ بُدْنَهُ كُلَّهَا، لُحُومَهَا وَجُلُودَهَا وَجِلَالَهَا، وَلَا يُعْطِيَ فِي جِزَارَتهَا شَيْئًا.","vol":"12","page":88},{"text":"<span data-type='title' id=toc-1315>١٢٢ - باب يُتَصَدَّقُ بِجِلَالِ البُدْنِ</span>\n١٧١٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَيْفُ بْنُ أَبِي سُلَيْمَانَ قَالَ: سَمِعْتُ مُجَاهِدًا يَقُولُ: حَدَّثَنِي ابْنُ أَبِي لَيْلَى، أَنَّ عَلِيًّا - ﵁ - حَدَّثَهُ قَالَ: أَهْدَى النَّبِيُّ - ﷺ - مِائَةَ بَدَنَةٍ، فَأَمَرَنِي بِلُحُومِهَا فَقَسَمْتُهَا، ثُمَّ أَمَرَنِي بِجِلَالِهَا فَقَسَمْتُهَا، ثُمَّ بِجُلُودِهَا فَقَسَمْتُهَا. [انظر: ١٧٠٧ - مسلم: ١٣١٧ - فتح: ٣/ ٥٥٧]\nذكر فيه حديث علي أيضًا قَالَ: أَهْدى النَّبِيُّ - ﷺ - مِائَةَ بَدَنَةٍ، فَأَمَرَنِي بِلُحُومِهَا فَقَسَمْتُهَا، ثُمَّ أَمَرَنِي بِجِلَالِهَا فَقَسَمْتُهَا، ثُمَّ بِجُلُودِهَا فَقَسَمْتُهَا.\nهذِه الأحاديث سلف أصلها في باب: الجلال للبدن (^١)، ونتكلم هنا على غير ما سبق.\nالجزارة بضم الجيم وفتحها؛ قال الخطابي: هي اسم لما يجزر كالنشارة والسقاطة، وأراد به أجر الجزارة؛ لأنه كالبيع (^٢). قال ابن التين: والصحيح أن الجزارة بكسر الجيم اسم الفعل، والجزارة بضم الجيم: اسم للسواقط (التي) (^٣) يأخذها الجازر.\nوقال ابن الأثير: الجزارة بالضم: كالعمالة ما يأخذه الجزار من الذبيحة عن أجرته، وأصلها أطراف البعير: الرأس واليدان والرجلان، سميت بذلك؛ لأن الجزار كان يأخذها عن أجرته (^٤).\nوقال ابن الجوزي: قال قوم: هي كالخياطة يريد بها عمله فيها، واختلف العلماء في هذا الباب: فذهبت طائفة إلى الأخذ بهذا\n_________\n(^١) برقم (١٧٠٧).\n(^٢) \"أعلام الحديث\" ٢/ ٨٩٦ - ٨٩٧.\n(^٣) في الأصل، (ج): (الذي) ولعل الصحيح المثبت.\n(^٤) \"النهاية\" ١/ ٢٦٧.","vol":"12","page":89},{"text":"الحديث وقالوا: لا يعطى الجزار منها شيئًا. هذا قول مالك، وأبي حنيفة، وأحمد (^١)، وأجاز الحسن البصري أن يعطى الجزار الجلد.\nواختلفوا في بيع الجلد، فروي عن ابن عمر أنه لا بأس به بأن يبيعه ويتصدق بثمنه، وقاله أحمد وإسحاق (^٢).\nوقال أبو هريرة: من باع إهاب أضحيته فلا أضحية له (^٣). وقال ابن عباس: يتصدق به أو ينتفع به ولا يبيعه. وعن القاسم وسالم: لا يصلح بيع جلدها، وهو قول مالك (^٤).\nقال النخعي والحكم: وهو لا بأس أن يشتري به الغربال والمنخل، وبه قال النخعي والأوزاعي وابن حبيب قالوا: لا بأس أن يشتري الغربال والمنخل والفأس والميزان ونحوها (^٥). وقال عطاء: إن كان الهدي واجبًا تصدق بإهابه، وإن كان تطوعًا باعه إن شاء في الدين.\n_________\n(^١) انظر: \"تبيين الحقائق\" ٢/ ٩٠، \"الذخيرة\" ٣/ ٣٦٦، \"الشرح الكبير\" ٩/ ٣٨٣.\n(^٢) انظر: \"المستوعب\" ٤/ ٣٧٣، \"الفروع\" ٣/ ٥٥٥.\n(^٣) رواه الحاكم ٢/ ٣٨٩ - ٣٩٠، والبيهقي ٩/ ٢٩٤ كتاب: الضحايا، باب: لا يبيع من أضحيته شيئًا ولا يعطي أجر الجزار منها. من طريق عبد الله بن عياش، عن عبد الرحمن الأعرج، عن أبي هريرة مرفوعًا. قال الحاكم: صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي قائلًا: ابن عياش ضعفه أبو داود.\nوقال المنذري في \"الترغيب والترهيب\" كما في \"صحيحه\" للألباني ١/ ٦٢٩: في إسناده عبد الله بن عياش المصري، مختلف فيه، وقد جاء في غير ما حديث عن النبي - ﷺ - النهي عن بيع جلد الأضحية. اهـ. وحسنه الألباني في \"صحيح الجامع\" (٦١١٨) وفي \"صحيح الترغيب\" (١٠٨٨) وقال: قال الناجي: لا أستحضر الآن في هذا المعنى غير الحديث المذكور، وقد رواه ابن جرير من طريقه موقوفًا على أبي هريرة.\n(^٤) انظر: \"المنتقى\" ٣/ ٩٢.\n(^٥) انظر: \"المجموع\" ٣/ ٣٩٨.","vol":"12","page":90},{"text":"وأما من أجاز بيع جلودها فإنما قال ذَلِكَ -والله أعلم- قياسًا على إباحة الله الأكل منها بمكان بيع الجلد والانتفاع به تبعًا للأكل، وهذا ليس بشيء؛ لأنه يجوز أكل لحمها ولا يجوز بيعه بإجماع، والأصل في كل ما أخرج لله أنه لا يجوز الرجوع في شيء منه، ولولا إباحة الله الأكل منها لما جاز أن يستباح، فوجب أن لا يتعدى الأكل للبيع إلا بدليل لا معارض له. قال المهلب: وإعطاء الجازر منها في جزارته عوضًا من فعله وذبحه؛ لأنه بيع، ولا يجوز بيع شيء من لحمها فكذا الجلد، وقال: لا يخلو الإهاب من أن يكون مع سائر الشاة بإيجابها وذبحها فقد صار مسبلًا فيما سبلت به الأضحية ولم يصر مسبلًا إذا كان عليه دين، (فإن كان قد سار إلى فعله له فغير جائز صرفه ولا صرف شيء منه إلا فيما سبل، أو لم يصر ذلك فيما جعله له إذ كان عليه دين) (^١) فإيجابه الشاة أضحية أو هديًا باطلٌ، وله بيعها في دينه، وأما أن يكون لحمها لحم أضحية وجلدها غير جلد أضحية فهذا ما لا يعقل في نظر ولا خبر، والصواب إن كان الدين على صاحب الأضحية والبدنة قبل إيجابها ولم يكن عنده ما يقضي غريمه سوى الشاة أو البدنة فإيجابُه لها عندنا باطل وملكه عليها ثابت، وله بيعها في دينه، إذ ليس لأحد عليه دين إتلاف ماله ولا صرفه في غير قضاء دينه.\nقال ابن التين: لما ذكر إعطاء الجازر، قال: هذا أصل في أن من وجب عليه شيء لله تعالى عليه تخليصه كالزرع يعطي عُشْرَهُ ولا يحسب شيئًا من نفقته على المساكين، وكذا مؤنة حمله، وقيل: إنه من جملته،\n_________\n(^١) ساقطة من (ج).","vol":"12","page":91},{"text":"والزيتون يؤدى من زيته على المشهور عند المالكية، وعندهم في الجلجلان ثلاثة أقوال: من حبه، من زيته إذا كان يعصر ويعطي ثمنه.\nواختلف العلماء في جواز أكل لحوم الهدي، فقال أبو حنيفة: لا يؤكل إلا من هدي التمتع والقران والتطوع إذا بلغ محله ومنع الأكل مما وجب (به الإحرام) (^١)، وهو إحدى الروايتين عن أحمد (^٢)، والأخرى لا يؤكل من النذر وجزاء الصيد ويؤكل من الباقي، وهو قول ابن عمر وطاوس والحسن وإسحاق (^٣)، وعن الحسن أيضًا: أنه لا بأس أن يأكل من جزاء الصيد ونذر المساكين، وهو قول الحكم في (الجزاء) (^٤).\nوقال مالك: يؤكل من الهدي كله إلا من جزاء الصيد وفدية الأذى وما نذره للمساكين (^٥). ونقل عن طاوس وسعيد بن جبير، ونقل أبو عمر أنه لا يأكل من جزاء الصيد، عن ابن عباس وعلي وإبراهيم وبزيادة: ولا ما جعل للمساكين، وعن سعيد بن جبير: لا يؤكل من النذر ولا من الكفارة ولا ما جعل للمساكين، وقال الشافعي: لا يؤكل إلا من التطوع خاصة؛ لأنه عنده واجب، وهو قول أبي ثور (^٦).\nوعندنا لا يجوز بيع جلود الهدي والأضحية ولا شيء من أجزائها\nلا بما ينتفع به في البيت ولا بغيره سواء كان تطوعًا أو واجبًا، لكن\n_________\n(^١) في (ج): (الإحرام).\n(^٢) انظر: \"الأصل\" ٢/ ٤٣٤، \"شرح فتح القدير\" ٣/ ٨٠، \"المستوعب\" ٤/ ٣٥٣.\n(^٣) انظر: \"المغني\" ٥/ ٤٤٥، \"الشرح الكبير\" ٩/ ٤١٧.\n(^٤) في (ج): (الجزار).\n(^٥) انظر: \"التفريع\" ١/ ٣٣٢، \"عيون المجالس\" ٢/ ٨٤٢.\n(^٦) انظر: \"الاستذكار\" ١٢/ ٢٨٣، ٢٨٤، و\"البيان\" ٤/ ٤٥٤، \"المجموع\" ٨/ ٣٩٦.","vol":"12","page":92},{"text":"إذا كانت تطوعًا فله الانتفاع بالجلد وغيره باللبس وشبهه (^١)، ولا يجوز إعطاء الجزار منها شيئًا بسبب جزارته، وبه قال عطاء، وإبراهيم، ومالك، وأحمد، وإسحاق (^٢). وفي \"الإشراف\" لابن المنذر، عن ابن عمر، وأحمد، وإسحاق: لا بأس ببيع جلد هديه ويتصدق بثمنه، قال: ورخص في بيعه أبو ثور، وقال الحسن: لا بأس أن يعطي الجزار جلدها. وحكاه القرطبي أيضًا، عن (عبيد الله بن عبيد بن عمير) (^٣)، قال: وقد اتفق على أن لحمها لا يباع، وكذلك الجلود والجلال، وكان ابن عمر يكسو جلالها الكعبة، فلما كسيت الكعبة تصدق بها (^٤). وفي \"مسند أحمد\" من حديث أبي سعيد الخدري: أن قتادة بن النعمان (^٥) أخبره أن رسول الله - ﷺ - قال: \"إني كنت أمرتكم أن لا تأكلوا من الأضاحي فوق ثلاثة أيام؛ ليسعكم، وإني أحله لكم فكلوا منه ما شئتم، ولا تبيعوا لحوم الهدي والأضاحي، فكلوا وتصدقوا واستمتعوا بجلودها ولا تبيعوا، وإن أطعمتم من لحومها فكلوه إن شئتم\" (^٦).\n_________\n(^١) انظر: \"المنتقى\" ٣/ ٩٢، \"البيان\" ٤/ ٤٥٩، \"المجموع\" ٨/ ٣٩٨.\n(^٢) انظر: \"الذخيرة\" ٣/ ٣٦٦، \"البيان\" ٤/ ٤٢٣، \"المجموع\" ٨/ ٣٩٩.\n(^٣) كذا بالأصل، وعند القرطبي في \"المفهم\" ٣/ ٤١٦: عبد الله بن عمير.\n(^٤) \"المفهم\" ٣/ ٤١٦.\n(^٥) في هامش الأصل: حديث قتادة مختصر هنا وهو في \"المسند\" المذكور منه هنا، وفي \"الصحيح\" بعضه.\n(^٦) \"المسند\" ٤/ ١٥.","vol":"12","page":93},{"text":"<span data-type='title' id=toc-1316>١٢٣ - باب ﴿وَإِذْ بَوَّأْنَا لإِبْرَاهِيمَ مَكَانَ البَيْتِ﴾ إلى قوله: ﴿فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ﴾ [الحج ٢٦ - ٣٠] [فتح: ٣/ ٥٥٧]</span>\nمعنى الآية: أن الله تعالى أعلم نبيه تعظيم ما ركب قومه قريش\nخاصة دون غيرهم من سائر خلقه لعبادتهم في حرمه والبيت الذي أمر خليله - ﵇ - ببنيانه وتطهيره من الآفات والشرك إلهًا غيره، والتقدير: واذكر إذَ بوَّأْنَا لإبراهيم هذا البيت الذي يعبد قومك فيه غيري.\nروى معمر، عن قتادة قال: وضع الله تعالى البيت مع آدم حين أهبط إلى الأرض وكان مهبطه بأرض الهند، ففقد أصوات الملائكة وتسبيحهم فشكى ذَلِكَ إلى الله، فقال له: يا آدم قد أهبطت لك بيتًا يطاف به كما يطاف حول عرشي، ويصلى عنده كما يصلى حول عرشي، فانطلق إليه، فخرج ومدَّ له في خطوه، فكان بين كل خطوتين مفازة، فلم تزل تلك المفازة على ذَلِكَ، وأتى آدم البيت فطاف به ومن بعده من الأنبياء، ثم بوأ الله مكانه لإبراهيم بعد الغرق (^١).\nومعنى: ﴿بَوَّأنَا﴾: وطّأنا أو عرَّفناه بعلامة سحابة، فطوفت حيال الكعبة، فبنى على ظلها، أو ريح هبت فسكنت حول البيت يُقال لها: الحجوج، ﴿وَطَهِّر بَيْتِىَ﴾: من الشرك وعبادة الأوثان أو من الأنجاس كالفرث والدم الذي كان يُطرح حول البيت، أو قول الزور، ﴿لِلطَّآئِفِينَ﴾: بالبيت ﴿وَالقَآئِمِينَ﴾: إلى الصلاة، أو المقيمين بمكة،\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ٢/ ٣٠ (١٩١١)، والطبري ٩/ ١٣٢ - ١٣٣ (٢٥٠٣٠)، وابن أبي حاتم ٨/ ٢٤٨٥ (١٣٨٧٢)، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٦٣٥ - ٦٣٦ لعبد الرزاق والطبري وابن المنذر وابن أبي حاتم.","vol":"12","page":94},{"text":"﴿وَاَلرُّكَّعِ اَلسُّجُودِ﴾: في الصلاة ﴿وَأَذِّن فِي اَلنَّاسَ﴾: أعلمهم وناد فيهم، خوطب به محمد - ﷺ -؛ ليأمر به الناس أو إبراهيم، فقام إبراهيم على أبي قبيس فقال: عباد الله، إن الله قد بني بيتًا وأمر بحجه فحجوه، فأجابوه من أصلاب الرجال وأرحام النساء: لبيك داعي ربنا، فلا يحجه إلا من أجاب (^١)، قيل: أول من أجابه أهل اليمن فهم أكثر الناس حجًّا (^٢)، ﴿رِجَالًا﴾: جمع: راجل. ﴿ضَامِرٍ﴾: رحل مهزول، وقد سلف في أول الحج إيضاح ذَلِكَ، ﴿عَمِيقٍ﴾: بعيد.\nوقال ابن عباس: عني الله بالناس هنا: أهل القبلة؛ ألم تسمعه قال: ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ﴾ [آل عمران: ٩٦] الآية، ﴿وَمَن دَخَلَهُ﴾ من الناس الذين أُمر أن يؤذن فيهم وكتب عليهم (^٣) ﴿ليشَهَدُواْ مَنَافِعَ لَهُم﴾ شهود المواقف وقضاء المناسك أو المغفرة أو التجارة دينًا، وأخرى معلومات عشر ذي الحجة آخرها يوم النحر أو أيام التشريق أو يوم التروية ويوم عرفة ويوم النحر، وقال علي: يوم النحر ويومان بعده وأفضلها أولها (^٤). وهو قول ابن عمر (^٥) وأهل المدينة، وما قدمناه أولًا هو\n_________\n(^١) رواه الطبري ٩/ ١٣٤ (٢٥٠٣٩ - ٢٥٠٤١)، والحاكم ٢/ ٣٨٨ - ٣٨٩، ٢/ ٥٥٢ وقال: صحيح الإسناد ولم يخرجاه، والبيهقي في \"سننه\" ٥/ ١٧٦، وفي \"شعب الإيمان\" ٣/ ٤٣٩ (٣٩٩٨)، والضياء في \"المختارة\" ١٠/ ٢٠ - ٢١ (١١) من طرق عن ابن عباس.\n(^٢) رواه ابن أبي حاتم ٨/ ٢٤٨٧ (١٣٨٧٨)، وعزاه السيوطي له في \"الدر المنثور\" ٤/ ٦٣٧.\n(^٣) رواه الطبري ٩/ ١٣٥ (٢٥٠٥٠)، وعزاه له في \"الدر المنثور\" ٤/ ٦٣٩.\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٢/ ٣٦٠ (١٨٩٤).\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٠ لعبد بن حميد، وابن أبي الدنيا.\n(^٥) ذكره ابن أبي حاتم في \"تفسيره\" ٢/ ٣٦١. =","vol":"12","page":95},{"text":"قول ابن عباس (^١) والكوفيين، وأجمعوا أن الـ ﴿معدودات﴾ أيام التشريق الثلاثة (^٢)، وقد سلف ذَلِكَ في العيد ﴿عَلَى مَا رَزَقَهُم﴾ أي: على نحر ما رزقهم من الضحايا والهدايا، ﴿فَكُلُواْ مِنْهَا وَأَطعِمُواْ﴾ اختلف العلماء فيهما أهما واجبان أو مستحبان، أو يجب الإطعام دون الأكل؟ ﴿البَآئِسَ اَلفَقِيرَ﴾: الذي جمع الفقر والزمانة أو الفقر وضرَّ الجوع، أو الفقر والطلب، أو الذي ظهر عليه أثر البؤس، أو الذي تأنف عن مجالسته، وهو في اللغة: الذي به البؤس، وهو شدة الفقر.\n﴿تَفَثَهُم﴾ مناسك الحج، أو الحلق، أو إزالة تفث الإحرام بالتقليم والطيب، وأخذ الشعر وتقليم الأظفار والغسل. وعبارة ابن عباس: التفث: الحلق والتقصير والذبح والأخذ من الشارب واللحية ونتف الإبط وقص الأظفار (^٣).\nوقال ابن عمر: هو ما عليهم في الحج (^٤)، وقال مرة: المناسك كلها (^٥)، وقد أسلفناه.\n_________\n= وعزاه السيوطي في \"الدر المنشور\" ١/ ٤٢٠ للفريابي، وابن أبي الدنيا، وابن المنذر.\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٣١٤ - ٣١٥ (٣٨٨٩ - ٣٨٩٥).\nوابن أبي حاتم في \"تفسيره\" ٢/ ٣٦١ (١٨٩٥)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٠ للفريابي، وعبد بن حميد والمروزي في \"العيدين\"، وابن المنذر وابن مردويه.\n(^٢) انظر \"مختصر اختلاف العلماء\" ٢/ ١٧١، \"الاستذكار\" ١٣/ ١٧٤، \"الإقناع\" للفاسي ٢/ ٨٦٧.\n(^٣) رواه الطبري ٩/ ١٣٩ (٢٥٠٩١).\n(^٤) رواه الطبري ٩/ ١٣٩ (٢٥٠٨٩).\n(^٥) رواه الطبري ٩/ ١٣٩ (٢٥٠٩٠).","vol":"12","page":96},{"text":"﴿وَلْيُوفُوا نُذُورَهُمْ﴾. أي: نذر الحج والهدي، وما نذروه من شيء يكون في الحج، قاله مجاهد (^١). ﴿وَلْيَطَّوَّفُوا﴾: طواف الإفاضة، وهو الركن. ﴿العَتِيقِ﴾ سلف، فأعتقه الله من الجبابرة أن يصلوا إلى تخريبه، أو عتق فلم يملكه أحد من الناس، أو من الغرق، أو من الطوفان، أو قديم. ﴿أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ﴾: بناه آدم، وأعاده بعد الطوفان إبراهيم وإسماعيل ﴿ذَلِكَ وَمَن يُعَظِم حُرُمَتِ اَللهِ﴾: فعل المناسك أو منهيات الإحرام.\n_________\n(^١) رواه الطبري ٩/ ١٤١ (٢٥١٨ - ٢٥١٩)، وابن أبي حاتم ٨/ ٢٤٩٠ (١٣٩٠٢).","vol":"12","page":97},{"text":"<span data-type='title' id=toc-1317>١٢٤ - باب مَا يَأْكُلُ مِنَ (البُدْنِ) (^١) وَمَا يُتَصَدَّقُ</span>\nوَقَالَ عُبَيْدُ اللهِ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ: لَا يُؤْكَلُ مِنْ جَزَاءِ الصَّيْدِ وَالنَّذْرِ، وَيُؤْكَلُ مِمَّا سِوَى ذَلِكَ. وَقَالَ عَطَاءٌ: يَأْكُلُ وَيُطْعِمُ مِنَ المُتْعَةِ.\n\n١٧١٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ ابْنِ جُرَيْجٍ، حَدَّثَنَا عَطَاءٌ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ يَقُولُ: كُنَّا لَا نَأْكُلُ مِنْ لُحُومِ بُدْنِنَا فَوْقَ ثَلَاثِ مِنًى، فَرَخَّصَ لَنَا النَّبِيُّ - ﷺ - فَقَالَ: \"كُلُوا وَتَزَوَّدُوا\". فَأَكَلْنَا وَتَزَوَّدْنَا. قُلْتُ لِعَطَاءٍ: أَقَالَ: حَتَّى جِئْنَا المَدِينَةَ؟ قَالَ: لَا. [٢٩٨٠، ٥٤٢٤، ٥٥٦٧ - مسلم: ١٩٧٢ - فتح: ٣/ ٥٥٧]\n\n١٧٢٠ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي يَحْيَى قَالَ: حَدَّثَتْنِي عَمْرَةُ قَالَتْ: سَمِعْتُ عَائِشَةَ ﵂ تَقُولُ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - لِخَمْسٍ بَقِينَ مِنْ ذِي القَعْدَةِ، وَلَا نَرَى إِلاَّ الحَجَّ، حَتَّى إِذَا دَنَوْنَا مِنْ مَكَّةَ أَمَرَ رَسُولُ اللهِ - ﷺ - مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ إِذَا طَافَ بِالبَيْتِ ثُمَّ يَحِلُّ. قَالَتْ عَائِشَةُ ﵂: فَدُخِلَ عَلَيْنَا يَوْمَ النَّحْرِ بِلَحْمِ بَقَرٍ، فَقُلْتُ: مَا هَذَا؟ فَقِيلَ: ذَبَحَ النَّبِيُّ - ﷺ - عَنْ أَزْوَاجِهِ. قَالَ يَحْيَى: فَذَكَرْتُ هَذَا الحَدِيثَ لِلْقَاسِمِ، فَقَالَ: أَتَتْكَ بِالحَدِيثِ عَلَى وَجْهِهِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٥٧]\nذكر فيه حديث عطاء: سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: كُنا لَا نَأْكُلُ مِنْ لُحُومِ بُدْنِنَا فَوْقَ ثَلَاثِ مِنًى، فَرَخَّصَ لَنَا النَّبِيُّ - ﷺ - فَقَالَ: \"كلُوا وَتَزَوَّدُوا\". فَأَكَلْنَا وَتَزَوَّدْنَا. قُلْتُ لِعَطَاءِ: أَقَالَ: حَتَّى جِئْنَا المَدِينَةَ؟ قَالَ: لَا.\nوحديث عمرة قَالَتْ: سَمِعْتُ عَائِشَةَ تَقُولُ: خَرَجْنَا مَعَ رَسُولِ الله - ﷺ - لِخَمْسٍ بَقِينَ مِنْ ذِي القَعْدَةِ، وَلَا نَرى إِلَّا الحَجَّ.\n_________\n(^١) في (ج) والأصل: الصيد، وفي هامش الأصل: لعل صوابه (البدن) والمثبت من اليونينية ٢/ ١٧٢.","vol":"12","page":98},{"text":"الحديث في باب: ذبح الرجل البقر عن نسائه، وفي آخره: فدخل علينا يوم النحر بلحم بقر، وقد سلف قريبًا (^١). هذا التبويب ثابت في (الأصول) (^٢) والشروح، وفي بعض الأصول إسقاط لفظة باب وإدخاله في الباب قبله فقال: وما يأكل من البدن و(ما) (^٣) يتصدق به.\nوأثر ابن عمر رواه ابن أبي شيبة، عن ابن نمير، عن (عبيد) (^٤) الله، عن نافع، عن ابن عمر أنه كان يقول: إذا عطبت البدنة، أو كسرت أكل منها صاحبها وأطعم، ولم يبدلها إلا أن يكون نذرًا أو جزاء صيد (^٥).\nوأثر عطاء أخرجه أيضًا، عن ابن إدريس، عن عطاء بلفظ: ما كان من جزاء صيد أو نسك أو نذر للمساكين فإنه لا يأكل منه (^٦).\nوقد سلف اختلاف العلماء في جواز الأكل من الهدي في باب: يتصدق بجلال البدن. وذكر ابن المواز، عن مالك: أنه يأكل من الهدي النذر، إلا أن يكون نذره للمساكين، وكذلك ما أخرجه بمعنى الصدقة لا يأكل منه، وهدي التطوع إذا قصر عن بلوغ محله وعطب فلا يأكل منه (^٧).\nوكان الأوزاعي يكره أن يؤكل من جزاء الصيد أو فدية أو كفارة، ويؤكل هدي النذر وهدي التمتع والتطوع. واحتج لمالك بقوله:\n_________\n(^١) سلف برقم (١٧٠٩).\n(^٢) في هامش الأصل: (ومنها نسختي).\n(^٣) من (ج).\n(^٤) في (ج): (عبد).\n(^٥) \"المصنف\" ٣/ ١٧١ (١٣١٩٤).\n(^٦) \"المصنف\" ٣/ ١٧١ (١٣١٩٥) عن ابن إدريس، عن عبد الله، عن عطاء.\n(^٧) \"النوادر والزيادات\" ٢/ ٤٥١.","vol":"12","page":99},{"text":"﴿فَكُلُوا مِنهَا وَأَطعِمُوا﴾ ولم يخص واجبا من تطوع، فهو عام في الجواز إلا بدلالة؛ ولأن الإجماع قائم على جواز الأكل من دم المتعة كما قاله ابن القصار قال: ولا نعلم أحدًا منعه قبل الشافعي، وقول عائشة: دخل علينا يوم النحر بلحم بقر، يرد قوله؛ لأنه لا خلاف أن نحرها كانت هدي المتعة التي تمتعن، وقد أمر - ﵇ - أن يحمل إليهن منه ليأكلنه.\nوقال المهلب: وإنما لم يجز الهدي من الجزاء؛ لأنه غرم جناية، فإذا أكل منه (لم يغرم) (^١) المثل الذي أوجب الله عليه، وفدية الأذى من هذا الباب، ونذر المساكين كذلك؛ لأنه إذا أكل منه لم ينفذ إليهم حقوقهم.\nواحتج الطحاوي لأبي حنيفة فقال: ظاهر الآية إباحة الأكل من جميع الهدايا إذ لم يذكر في ذَلِكَ خاص بها، واحتمل أن يكون باطن الآية كظاهرها، واحتمل خلافه، وأهل العلم لا يختلفون في هدي التطوع إذا بلغ محله أنه يباح لمهديه الأكل منه، وأنه مما دخل في هذِه الآية وشهد بذلك السنن المأثورة؛ لأنه - ﵇ - أكل من هديه في حجته وكانت تطوعًا، ولا يختلفون في المنع في الجزاء ونذر المساكين وإنه غير داخل في هذِه الآية (^٢).\nواختلفوا في هدي القرآن والمتعة وهدي الجماع، والأولان أشبه بالتطوع منهما؛ لأنهما وجبا بفعل غير منهي عنه، ولم يكونا كهدي النذر؛ لأنه شكر لشيء يراد به أن يكون جزاء له فأشبهت العوض،\nوكان هدي الجماع بهدي الجزاء أشبه للاشتراك في الهدي.\n_________\n(^١) في (ج): (يغرم).\n(^٢) \"الاستذكار\" ١٢/ ٢٨١.","vol":"12","page":100},{"text":"واختلف أهل العلم في هدي التطوع إذا عطب قبل محله، فقالت طائفة: صاحبه ممنوع من الأكل منه، روي ذَلِكَ عن ابن عباس، وهو قول مالك، وأبي حنيفة، والشافعي، ورخصت طائفة (^١) في الأكل منه، روي ذَلِكَ عن عائشة، وابن عمر (^٢).\nوأما حديث الباب فهو مجمل كالآية، وفيه: جواز الأكل من الهدي دون تخصيص نوع منه بالمنع.\nوقول جابر: (كنا لا نأكل من لحوم بدننا فوق ثلاث منى)، فقال النخعي: وكان المشركون لا يأكلون من ذبائحهم فأبيح للمسلمين الأكل منها (^٣)، وإنما منعوا من ذَلِكَ في أول الإسلام من أجل الدافَّة (^٤)، فلما زالت العلة الموجبة لذلك أمرهم أن يأكلوا ويدخروا.\nواختلف في مقدار ما يؤكل منها ويتصدق: فذكر علقمة أن ابن مسعود أمره أن يتصدق بثلثه ويأكل ثلثه ويهدي ثلثه (^٥)، وروي عن عطاء وهو قول الشافعي، وأحمد، وإسحاق (^٦).\n_________\n(^١) انظر: \"البناية\" ٤/ ٤٥٨، \"الاستذكار\" ١٢/ ٢٨١، \"الذخيرة\" ٣/ ٣٦٠، \"البيان\" ٤/ ٤١٧، \"أسنى المطالب\" ١/ ٥٣٤.\n(^٢) انظر: \"المغني\" ٥/ ٤٤٥.\n(^٣) رواه الطبري ٩/ ١٥٦ (٢٥٢١٥).\n(^٤) الدَّافَّة: القوم يسيرون جماعة سيرًا ليس بالشديد. \"النهاية في غريب الحديث\" ٢/ ١٢٤.\n(^٥) رواه ابن أبي شيبة ٣/ ١٧٠ (١٣١٨٨).\n(^٦) وهو قول الشافعي في الجديد، وقوله في القديم: (يأكل النصف ويتصدق بالنصف) لقوله تعالى: ﴿فَكُلُوا مِنْهَا وَأَطْعِمُوا البَائِسَ الفَقِيرَ﴾. انظر \"البيان\" ٤/ ٤٥٥، \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٦١٥.","vol":"12","page":101},{"text":"وقال الثوري: يتصدق بأكثره. وقال أبو حنيفة: ما يجب أن يتصدق بأقل من الثلث (^١).\nوقال ابن التين: مشهور مذهب مالك: أنه يؤكل من كل هدي إلا أربعة: جزاء الصيد، وفدية الأذى، وما نذره للمساكين، وهدي التطوع إذا عطب قبل محله، فإن نذر بدنة ولم يعلقها بالمساكين بقول أو نية جاز الأكل على الأصح، وقيل: إن أهدي الفساد لا يؤكل منه، وفروعه عندهم كثيرة (^٢).\n_________\n(^١) انظر: \"الأصل\" (٤٣٤)، \"بدائع الصنائع\" ٢/ ٦١٥.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٤٥٣ - ٤٥٣، \"المنتقى\" ٢/ ٣١٨.","vol":"12","page":102},{"text":"<span data-type='title' id=toc-1318>١٢٥ - باب الذَّبْحِ قَبْلَ الحَلْقِ</span>\n١٧٢١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا مَنْصُورٌ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: سُئِلَ النَّبِيُّ - ﷺ - عَمَّنْ حَلَقَ قَبْلَ أَنْ يَذْبَحَ وَنَحْوِهِ، فَقَالَ: \"لَا حَرَجَ، لَا حَرَجَ\". [انظر: ٨٤ - مسلم: ١٣٠٧ - فتح: ٣/ ٥٥٩]\n\n١٧٢٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ عَبْدِ العَزِيزِ بْنِ رُفَيْعٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: زُرْتُ قَبْلَ أَنْ أَرْمِيَ. قَالَ: \"لَا حَرَجَ\". قَالَ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ. قَالَ: \"لَا حَرَجَ\". قَالَ: ذَبَحْتُ قَبْلَ أَنْ أَرْمِيَ. قَالَ \"لَا حَرَجَ\". وَقَالَ عَبْدُ الرَّحِيمِ الرَّازِيُّ، عَنِ ابْنِ خُثَيْمٍ: أَخْبَرَنِي عَطَاءٌ، عَنِ ابْنِ عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ القَاسِمُ بْنُ يَحْيَى: حَدَّثَنِي ابْنُ خُثَيْمٍ عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٨٤ - مسلم: ١٣٠٧ - فتح: ٣/ ٥٥٩]\nوَقَالَ عَفَّانُ -أُرَاهُ- عَنْ وُهَيْبٍ: حَدَّثَنَا ابن خُثَيْمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ حَمِّاد: عَنْ قَيْسِ بْنِ سَعْدِ، وَعَبَّادِ بْنِ مَنْصُورٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\n\n١٧٢٣ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: سُئِلَ النَّبِيُّ - ﷺ - فَقَالَ: رَمَيْتُ بَعْدَ مَا أَمْسَيْتُ. فَقَالَ: \"لَا حَرَجَ\". قَالَ: حَلَقْتُ قَبْلَ أَنْ أَنْحَرَ. قَالَ: \"لَا حَرَجَ\". [انظر: ٨٤ - مسلم: ١٣٠٧ - فتح: ٣/ ٥٥٩]\n\n١٧٢٤ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قَدِمْتُ عَلَى رَسُولِ اللهِ - ﷺ - وَهُوَ بِالبَطْحَاءِ. فَقَالَ: \"أَحَجَجْتَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"بِمَا أَهْلَلْتَ؟ \". قُلْتُ: لَبَّيْكَ بِإِهْلَالٍ كَإِهْلَالِ النَّبِيِّ - ﷺ -. قَالَ: \"أَحْسَنْتَ، انْطَلِقْ فَطُفْ بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ\". ثُمَّ أَتَيْتُ امْرَأَةً مِنْ نِسَاءِ بَنِي قَيْسٍ، فَفَلَتْ رَأْسِي، ثُمَّ أَهْلَلْتُ بِالحَجِّ، فَكُنْتُ أُفْتِى بِهِ النَّاسَ،","vol":"12","page":103},{"text":"حَتَّى خِلَافَةِ عُمَرَ - ﵁ -، فَذَكَرْتُهُ لَهُ، فَقَالَ: إِنْ نَأْخُذْ بِكِتَابِ اللهِ فَإِنَّهُ يَأْمُرُنَا بِالتَّمَامِ، وَإِنْ نَأْخُذْ بِسُنَّةِ رَسُولِ اللهِ - ﷺ - فَإِنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَحِلَّ حَتَّى بَلَغَ الهَدْيُ مَحِلَّهُ. [انظر: ١٥٥٩ - مسلم: ١٢٢١ - فتح: ٣/ ٥٥٩]\nذكر فيه حديث عَطَاءٍ، عَنِ ابن عَبَّاسٍ قَالَ: سُئِلَ النَّبِيُّ - ﷺ - عَمَّنْ حَلَقَ قَبْلَ أَنْ يَذْبَحَ وَنَحْوِهِ، فَقَالَ: \"لَا حَرَجَ، لَا حَرَجَ\".\nوعنه (^١) أيضًا: قَالَ رَجُلٌ لرسول الله - ﷺ -: زُرْتُ قَبْلَ أَنْ أَرْمِيَ؟ قَالَ: \"لَا حَرَجَ\". قَالَ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ؟ قَالَ: \"لَا حَرَجَ\".\nعَنْ عِكْرِمَةَ (^٢)، عَنه: سُئِلَ رسول الله - ﷺ - فَقَالَ: رَمَيْتُ بَعْدَ مَا أَمْسَيْتُ؟ فَقَالَ: \"لَا حَرَجَ\". قَالَ: حَلَقْتُ قَبْلَ أَنْ أَنْحَرَ؟ فقَالَ: \"لَا حَرَجَ\".\nثم أخرجه من حديث عطاء من طريقين معلقين عنه ومن (^٣) حديث سعيد بن جبير عنه.\nثم قال: وَقَالَ حَمَّادٌ: عَنْ قَيْسِ بْنِ سَعْدٍ، وَعَبَّادِ بْنِ مَنْصُورٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ، عَنِ النبِيِّ - ﷺ -.\nوذكر فيه أيضًا حديث أبي موسى قَالَ: قَدِمْتُ عَلَى رَسُولِ اللهِ - ﷺ - وَهُوَ بِالبَطْحَاءِ. فَقَالَ: \"أَحَجَجْتَ؟ \". قُلْتُ: نَعَمْ. إلى قول عمر: وَإِنْ نَأخُذْ بِسُنَّةِ رَسُولِ اللهِ - ﷺ - فَإِنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَحِلَّ حَتَّى بَلَغَ الهَدْيُ مَحِلَهُ.\nالشرح:\nحديث ابن عباس أخرجه مسلم بلفظ: أن النبي - ﷺ - قيل له في الذبح\n_________\n(^١) فوقها في الأصل: مسند متصل.\n(^٢) فوقها في الأصل: مسند.\n(^٣) في هامش الأصل: معلق آخر عن شيخه عفان، والصحيح أنه محمول على المذاكرة وهي (…).","vol":"12","page":104},{"text":"والحلق والرمي والتقديم والتأخير فقال: \"لا حرج\" (^١).\nوسلف في كتاب العلم في باب: من أجاب الفتيا بإشارة اليد والرأس فأومأ بيده: لا حرج، في الموضعين (^٢)، وذكر في هذِه الطريق: الذبح قبل الرمي، والحلق قبل الذبح.\nوقوله: (وَنَحْوِهِ) جاء مبينًا في رواية عبد العزيز بن رفيع: أن النبي - ﷺ - قيل له في الحلق والذبح، إلى آخر ما سلف.\nوالتعليق الأول وهو تعليق عبد الرحيم الرازي أخرجه الإسماعيلي، عن ابن زاطيا، ثَنَا الحسن بن حمَّاد، ثَنَا عبد الرحيم بن سليمان، به بلفظ: يا رسول الله: طفتُ بالبيت قبل أن أرمي؟ قال: \"لا حرج\".\nوأخبرنيه القاسم: ثَنَا أبو كريب، ثَنَا عبد الرحيم.\nوالثاني تعليق سعيد بن جبير أسنده الإسماعيلي أيضًا عن القاسم: ثَنَا الحسن بن محمد والصاغاني قالا: ثَنَا عفان، ثَنَا وهيب به بلفظ: حلقتُ ولم أنحر؟ قال: \"لا حرج فانحر\" وجاءه رجل فقال: ذبحت ولم أرم؟ قال: \"ارم ولا حرج\".\nوزعم خلف في \"أطرافه\" أن البخاري رواه في الحج فقال: ثَنَا عفان. وطريق قيس رواها النسائي عن أحمد بن سليمان، ثَنَا عفان، عن حماد بن سلمة، عن قيس به بلفظ: حلقت قبل أن أذبح؟ ذبحت قبل أن أرمي؟ طفت قبل أن أذبح؟ قال في الكل: \"لا حرج\" (^٣).\nوطريق عباد رواها الإسماعيلي عن القاسم، ثَنَا محمد بن إسحاق،\n_________\n(^١) مسلم (١٣٠٧) كتاب: الحج، باب: من حلق قبل النحر.\n(^٢) سلف برقم (٨٤).\n(^٣) \"السنن الكبرى\" ٥/ ٤٤٦ (٤٠١٠٥) كتاب: الحج، باب: الذبح قبل الرمي.","vol":"12","page":105},{"text":"أنا يحيى بن إسحاق، ثَنَا حماد بن سلمة: رمى قبل أن يحلق عكسه ذبح قبل أن يحلق فقال: \"افعل ولا حرج\".\nوتعليق جابر من أفراده، وأخرجاه من حديث (عبيد الله) (^١) بن عمرو بن العاصي (^٢) والأربعة (^٣).\nوقد ذكره في باب: الفتيا على الدابة (^٤)، وحديث أبي موسى أخرجه مسلم مطوَّلًا (^٥)، وأخرجه الترمذي من حديث علي (^٦)، وأبو داود من\n_________\n(^١) كذا في الأصل، والصواب: عبد الله، كما سيأتي في تخريج الحديث.\n(^٢) سلف برقم (٨٣) كتاب: العلم، باب: الفتيا وهو واقف على الدابة وغيرها، وسيأتي في مواضع أُخر، ورواه مسلم (١٣٠٦) كتاب: الحج، باب: من حلق قبل النحر، أو نحر قبل الرمي. عن عبد الله بن عمرو بن العاص.\n(^٣) أبو داود (٢٠١٤) كتاب: المناسك، باب: فيمن قدم شيئًا قبل شيء في حجه، الترمذي (٩١٦) كتاب: الحج، باب: ما جاء فيمن حلق قبل أن يذبح، أو منسكًا قبل نسك، النسائي في \"الكبرى\" ٢/ ٤٤٦ - ٤٤٧ (٤١٠٦ - ٤١٠٩)، ابن ماجه (٣٠٥١). عن عبد الله بن عمرو بن العاص.\n(^٤) سلف برقم (٨٣).\n(^٥) مسلم (١٢٢١). كتاب: الحج، باب: في نسخ التحلل من الإحرام والأمر بالتمام.\n(^٦) الترمذي (٨٨٥) كتاب: الحج، باب: ما جاء أن عرفة كلها موقف.\nورواه أحمد ١/ ٧٢، ٧٥ - ٧٦، ٨١، ١٥٧، وأبو يعلى ١/ ٢٦٤ - ٢٦٥ (٣١٢)، ١/ ٤١٣ - ٤١٤ (٢٨٤) والبيهقي ٥/ ١٢٢ من طريق عبد الرحمن بن الحارث بن عياش، عن زيد بن علي، عن أبيه، عن عبيد الله بن أبي رافع، عن علي، الحديث مطولًا. ورواه أبو داود (١٩٢٢) كتاب: المناسك، باب: الدفعة من عرفة، (١٩٣٥) باب: الصلاة بجمع، وابن الجارود ٢/ ٩٧ (٤٧١) من الطريق السابق، لكنه مختصرًا.\nقال الترمذي: حديث حسن صحيح، وصححه الألباني في \"صحيح أبي داود\" (١٦٧٨، ١٦٩١).\nوقد وقع في متن الحديث: وأردف أسامة بن زيد وجعل يشير بيده على هينته، والناس يضربون يمينًا وشمالًا يلتفت إليهم ويقول: يا أيها الناس .. الحديث. =","vol":"12","page":106},{"text":"حديث أسامة بن شَريِك (^١).\nإذا تقرر ذَلِكَ: فسنة الحاج أن يرمي جمرة العقبة يوم النحر، ثم ينحر، ثم يحلق رأسه، ثم يطوف طواف الإفاضة، كذا فعله المبين عن الله، وهو مقتضى قول عمر في حديث أبي موسى: أنه - ﵇ - لم يحل حَتَّى يبلغ الهدي محله يريد أنه لم يحلق حَتَّى نحر الهدي، وهذا معنى الترجمة، فمن قدم شيئًا من ذَلِكَ عن رتبته فللعلماء فيه أقوال: ذهب عطاء، وطاوس، ومجاهد: إلى أنه إن قدَّم نسكًا قبل نسك أنه لا حرج عليه (^٢)، وبه قال الشافعي، وأحمد، وإسحاق (^٣).\nوقال ابن عباس: من قدَّم من حجه شيئًا أو أخَّره فعليه دم (^٤)، وهو قول النخعي، والحسن (^٥)، وقتادة، واختلفوا إذا حلق قبل أن يذبح، فقال مالك، والثوري، والأوزاعي، والشافعي، وأحمد، وإسحاق،\n_________\n= هكذا عند الترمذي، ووقع عند أبي داود في الحديث الأول (١٩٢٢): ثم أردف أسامة فجعل يعنق على ناقته، والناس يضربون الإبل يمينًا وشمالًا، لا يلتفت إليهم ويقول .. الحديث.\nقال الألباني: معلقًا إسناده حسن، لكن قوله: لا يلتفت … شاذ، والمحفوظ: يلتفت … وهي رواية الترمذي. اهـ.\n(^١) أبو داود (١٢١٥) كتاب: المناسك، باب: فيمن قدم شيئًا قبل شيء في حجه.\nورواه ابن خزيمة ٤/ ٢٣٧ (٣٤٣٦)، والطحاوي في \"شرح المعاني\" ٢/ ٢٣٦، والدارقطني ٢/ ٢٥١، وابن حزم في \"حجة الوداع\" (١٨٧)، والبيهقي ٥/ ١٤٦، وصححه الألباني في \"صحيح أبي داود\" (١٧٥٩) وقال: لكن قوله: سعيت قبل أن أطوف -في متن الحديث- شاذ.\n(^٢) رواه ابن أبي شيبة ٣/ ٣٤٥ (١٤٩٥٣) في الرجل يحلق قبل أن يذبح.\n(^٣) انظر: \"البيان\" ٤/ ٣٤٢، \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٣٧.\n(^٤) رواه ابن أبي شيبة ٣/ ٣٤٥ (١٤٩٥٤).\n(^٥) رواه ابن أبي شيبة ٣/ ٣٤٥ (١٤٩٥٦).","vol":"12","page":107},{"text":"وأبو ثور، وداود، وابن جرير: لا شيء عليه، وهو نص الحديث، ونقله ابن عبد البر، عن الجمهور ومنهم: عطاء، وطاوس، وسعيد بن جبير، وعكرمة، ومجاهد، والحسن، وقتادة (^١).\nوقال النخعي، وأبو حنيفة، وابن الماجشون: عليه دم، وقال أبو حنيفة: وإن كان قارنًا فدمان، والمراد بالمحل قوله تعالى: ﴿ولا تحلقوا رؤوسكم حَتَّى يبلغ الهدي محله﴾ المراد: الذي يقع فيه النحر فإذا بلغ محله جاز أن يحلق قبل الذبح. وقال زفر: إن كان قارنًا فعليه دمان لتقدم الحلاق، وعنه ثلاثة دماء، دم للقران ودمان للحلق قبل النحر.\nوقال أبو يوسف ومحمد: لا شيء عليه. واحتجا بقوله - ﵇ -: \"لا حرج\" (^٢). وقول أبي حنيفة وزفر مخالف للحديث فلا وجه له.\nواختلفوا فيمن طاف للزيارة قبل أن يرمي، فقال الشافعي: إن ذَلِكَ يجزئه ويرمي على نص الحديث (^٣).\nوروى ابن عبد الحكم، عن مالك: أنه يرمي ثم يحلق رأسه ثم يعيد الطواف؛ فإن رجع إلى بلده فعليه دم ويجزئه طوافه (^٤).\nوهذا خلاف نص ابن عباس، وأظن مالكًا لم يبلغه الحديث، وتابع ابن القاسم مالكًا في إعادة الطواف وخالف أصبغ فقال: يعيده استحبابًا.\n_________\n(^١) انظر: \"الاستذكار\" ١٣/ ٣٢٣، \"المنتقى\" ٣/ ٣٠، \"الأم\" ٢/ ١٨٢، \"المجموع\"\n٤/ ١٩٠، \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٣٨، \"المستوعب\" ٤/ ٢٤٦.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ١٥٨، \"تبيين الحقائق\" ٢/ ٦٢، \"النوادر والزيادات\" ٢/ ٤١٣.\n(^٣) \"الأم\" ٢/ ١٨٢.\n(^٤) انظر: \"الاستذكار\" ١٣/ ٣٢٢.","vol":"12","page":108},{"text":"وفيه: ردٌّ لما كرهه مالك أن يسمي طواف الإفاضة طواف الزيارة؛ لأن الرجل قال لرسول الله - ﷺ -: زرت قبل أن أرمي فلم ينكر عليه (^١).\nواختلفوا فيمن أفاض قبل أن يحلق بعد الرمي، فقال ابن عمر: يرجع فيحلق أو يقصر ثم يرجع إلى البيت فيفيض (^٢). وقالت طائفة: تجزئه الإفاضة ويحلق أو يقصر ولا شيء عليه. هذا قول عطاء، ومالك، والشافعي، وسائر الفقهاء (^٣)، وقال مالك في \"الموطأ\": أحب إليَّ أن يهريق دمًا لحديث ابن عباس (^٤)، وأما إذا ذبح قبل أن يرمي فقال مالك وجماعة من العلماء: لا شيء عليه؛ ولأن ذَلِكَ نص في الحديث والهدي قد بلغ محله وذلك يوم النحر كما لو نحر المعتمر بمكة هديًا ساقه قبل أن يطوف لعمرته:\nواختلفوا إذا قدم الحلق على الرمي، فقال مالك، وأبو حنيفة: عليه الفدية؛ لأنه حرام أن يمس من شعره شيئًا أو يلبس أو يمس طيبًا حَتَّى يرمي جمرة العقبة (^٥).\nوقد حكم الشارع على من حلق رأسه قبل محله من ضرورة بالفدية فكيف من غير ضرورة، وجوزه الشافعي، وأحمد، وإسحاق، وأبو ثور،\n_________\n(^١) قال القرافي: \"وكره مالك تسميته طواف الزيارة، وقولهم: زرنا قبر النبي - ﵇ - تعظيمًا له - ﵇ -؛ لأن العادة أن الزائر متفضل على المزور، ولا يحسن أن يقال: زرنا السلطان، لما فيه من إيهام المكافأة والمماثلة\"، \"الذخيرة\" ٣/ ٢٧٠.\n(^٢) رواه مالك في \"الموطأ\" ١/ ٥٣٩ (١٣٩٩) كتاب: المناسك، باب: التقصير.\n(^٣) انظر: \"شرح معاني الآثار\" ٢/ ٢٣٦، \"المبسوط\" ٤/ ٤٢، \"المجموع\" ٨/ ١٩٠، \"الفروع\" ٣/ ٥١٤.\n(^٤) \"الموطأ\" ١/ ٥٣٩ (١٤٠٠).\n(^٥) انظر: \"بدائع الصنائع\" ٢/ ١٥٨، \"تبيين الحقائق\" ٢/ ٦٢، \"الاستذكار\" ١٣/ ٣٢٢، \"المنتقى\" ٣/ ٣٠.","vol":"12","page":109},{"text":"وداود، والطبري، وهو قول الحسن، وعطاء، وطاوس، وسعيد بن جبير، ومجاهد، وعكرمة، وقتادة (^١)، واحتجوا بقوله - ﵇ - في التقديم والتأخير: \"لا حرج\" وسيأتي الكلام في رمي جمرة العقبة بعدما أمسى قريبًا (^٢).\nوتأول الكوفيون في وجوب الدم فيمن قدم شيئًا من نسكه أن معنى \"لا حرج\" لا إثم؛ لأنه كان يعلمهم، وكانوا لا علم لهم بمناسكهم. فأخبر أن لا حرج بجهلهم لا لغير ذَلِكَ؛ لأنهم كانوا أعرابًا لا على أنه أباح لهم التقديم والتأخير في العمد.\nوهذا ابن عباس يوجب على من قدم من نسكه شيئًا أو آخره الدم، وهو أحد رواة الحديث فلم يكن معنى ذَلِكَ عنده على الإباحة. لكن قال أبو عمر: لا يصح عنه (^٣).\nوذهب عطاء إلى أن معنى قوله: \"لَا حَرَجَ\" على العموم لا شيء على فاعل ذَلِكَ من إثم ولا فدية؛ بيانه أنه لم يسقط الحرج عنه إلا وقد أجزأه فعله، ولو لم يكن عنده مجزئًا لأمره بالإعادة أو بفدية، ولم يقل له: لا حرج؛ لأن الفدية إنما تلزم للحرج الذي يأتيه، (فعلم بذلك) (^٤) أنه من قدم شيئًا من نسكه فدخل وقته قبل شيء منه أو آخره أنه لا يلزمه شيء، فإن ظن ظان أن في قول الرجل لرسول الله - ﷺ -: (نحرتُ قبل أن أرمي، ولم أشعر)، دلالة على أنه لا يجوز ذَلِكَ للعامد، وأن عليه القضاء إن كان مما يقضى، أو الفدية إن كان مما لا يقضى فقد وهم؛ لأن الجاهل والناسي لا يضع عنهما جهله ونسيانه حكم المتعمد في موضع مناسك الحج غير مواضعها، وإنما يضع الإثم؛\n_________\n(^١) انظر: \"البيان\" ٤/ ٣٤٣، \"المجموع\" ٨/ ١٩٤، \"المغني\" ٥/ ٣٢٠، \"الفروع\" ٣/ ٥١٥.\n(^٢) سيأتي برقم (١٧٣٤ - ١٧٣٥).\n(^٣) \"التمهيد\" ٧/ ٢٧٧.\n(^٤) في (ج): يعلم ذلك.","vol":"12","page":110},{"text":"وذلك أنه لا خلاف بين الجميع أنَّ جاهلًا من الحاج لو جهل ما عليه فلم يرم الجمرات حَتَّى انقضت أيام الرمي، أو أن ناسيًا نسي ذَلِكَ حَتَّى مضت أيامه أن حكمه في الفدية كالعامد، وكذلك تارك الوقوف جاهلًا أو ناسيًا حَتَّى انقضى وقته، وكذا جميع أعمال الحج سواء في اللازم الفدية والجاهل والعامد والناسي، وإن اختلفت أحوالهم في الإثم فكذلك مقدم شيء من ذَلِكَ ومؤخره، الجاهل والعامد فيه سواء؛ لأنه قال: \"لا حرج\" ولم يفصل بجوابه بينهم.\nتنبيهات:\nأحدها: وقع في كلام ابن التين أنه إذا قدم الحلق على الرمي افتدى قولًا واحدًا (^١)، وعلله بأنه محرم حلق لم يتحلل من نسكه، قال: وإن كان في حديث مسلم أنه قال: \"لَا حَرَجَ\" (^٢) فيحتمل أن معناه لا إثم، والخلاف ثابت في مذهبه. قال ابن الحاجب: فلو قدم الحلق على الرمي فالفدية على الأصح، وإلا فلا فدية على الأصح (^٣). ولنا وجه أنه يمتنع تقديمه على الرمي والطواف معًا بناء على أنه استباحة محظور.\nثانيها: العامد كالناسي في هذا عندنا (^٤)، وبه قال القاضي أبو الحسن من المالكية: يجوز تقديم الحلق على النحر (^٥).\n_________\n(^١) انظر: \"التمهيد\" ٩/ ٢٦٧.\n(^٢) \"صحيح مسلم\" (١٣٠٧) كتاب الحج، باب: من حلق قبل النحر.\n(^٣) \"مختصر ابن الحاجب\" ١٠٦.\n(^٤) للإمام الشافعي ﵀ تفصيل في ذلك انظره: \"الإم\" ٢/ ١٤٠، واختار المزني أن العامد كالناسي. \"البيان\" ٤/ ١٩٧.\n(^٥) انظر: \"المنتقى\" ٣/ ٢٨.","vol":"12","page":111},{"text":"قال ابن التين: والظاهر من مذهبنا المنع. قال الداودي ومالك: يرى على من حلق قبل الرمي أو أخَّر رميه حَتَّى غابت الشمس، ولا يرى فيما سوى ذَلِكَ مما ذكر، قال: ولم يبلغه ما ها هنا، وتعقبه ابن التين قال: وله في الرمي بعد الغروب قولان في الدم.\nثالثها: قول أبي موسى: (ثم أتيت امرأة من نساء بني قيس فَفَلَتْ رأسي)، يعني: من أخواته أو بنات إخوته؛ لأنه ابن قيس، ويحتمل أن يريد أنها من أزواجهم إلا أن قوله: (فَفَلَتْ رَأسِي) يقتضي أنها من\nمحارمه (ومحِله) بكسر الحاء كما في القرآن؛ لأنه من حل يحل ولو أراد حيث يحل لكان محَله بالفتح.\nرابعها: فيه: الرمي راكبًا، وبه قال الشافعي ومالك، قال: وفي غير يوم النحر ماشيًا (^١)، وأنه سأل إبراهيم بن الجراح: ما تقول في رميها؟ فقال: ماشيًا، فقال: أخطأت، فقال: راكبًا، فقال: أخطأت، فقال: كل رمي بعده رمي يرميها ماشيًا، وكل رمي ليس بعده رمي يرميها راكبًا (^٢).\nوعن أبي حنيفة: يرميها كلها راكبًا وماشيًا (^٣).\nووقع في \"المحلى\" لابن حزم، عن أبي يوسف أنه قال قبل موته بأقل من ساعة: رمي الجمرتين الأخيرتين راكبًا أفضل (ورمي جمرة العقبة ماشيًا أفضل المنقول عنه عليه [السلام] ثم اعترض فقال:\n_________\n(^١) انظر: \"الاستذكار\" ١٣/ ٢١٠، \"المنتقى\" ٣/ ٤٨، \"الأم\" ٢/ ١٨٠.\n(^٢) في \"المبسوط\" القول محكي عن إبراهيم الجراح قال: (دخلت على أبي يوسف رحمه الله تعالى في مرضه الذي مات فيه ففتح عينيه وقال: الرمي راكبًا أفضل أم ماشيًا؟ ..). \"المبسوط\" ٤/ ٢٣، وانظر: \"بدائع الصنائع\" ٢/ ١٥٨.\n(^٣) انظر: \"الفتاوى التاتارخانية\" ٢/ ٤٦٣.","vol":"12","page":112},{"text":"تقسيم بلا برهان، بل فيها كلها راكبًا أفضل) (^١) اقتداءً برسول الله - ﷺ - (^٢).\nقلت: قد صحح الترمذي من حديث ابن عمر أنه كان إذا رمى الجمار مشى إليها ذاهبًا وراجعًا، ويخبر أن رسول الله - ﷺ - كان يفعل ذَلِكَ ثم قال: والعمل عليه عند أكثر أهل العلم، وكان بعضهم يركب يوم النحر ويمشي في الأيام التي بعده، قال: وكأن من قال هذا إنما أراد اتباع رسول الله - ﷺ - في فعله؛ لأنه إنما روي عنه: أنه ركب يوم النحر حيث ذهب يرمي الجمار، ولا رمي يوم النحر إلا جمرة العقبة (^٣).\nخامسها: قام الإجماع على أنه - ﵇ - حلق رأسه يوم النحر، وقد حكاه أيضًا ابن عبد البر (^٤)، ولا يرد عليه قول معاوية: قصرت عنه (^٥).\n_________\n(^١) ساقطة من (ج).\n(^٢) \"المحلى\" ٧/ ١٨٨ - ١٨٩.\nوما روي عن أبي يوسف، ذكره السرخسي في \"المبسوط\" ٤/ ٢٣. قال في \"الهداية\": الأصل أن كل رمي بعده يقف بعده؛ لأنه في وسط العبادة فيأتي بالدعاء فيه، وكل رمي ليس بعده رمي لا يقف لأن العبادة قد انتهت، ولهذا لا يقف بعد جمرة العقبة في يوم النحر أيضًا.\n(^٣) \"سنن الترمذي\" (٩٠٠) كتاب الحج، باب: ما جاء في رمي الجمار راكبًا وماشيًا.\nورواه أبو داود (١٩٦٩) كتاب: المناسك، باب: في رمي الجمار، والدارقطني ٢/ ٢٧٤ - ٢٧٥، والبيهقي ٥/ ١٣١، وكذا رواه أحمد ٢/ ١١٤ بلفظ: أنه كان يرمي الجمرة يوم النحر راكبًا وسائر ذلك ماشيًا وتخبرهم أن رسول الله - ﷺ - كان يفعل ذلك. وصححه الألباني في \"صحيح أبو داود\" (١٧١٨)، و\"الصحيحة\" (٢٠٧٢).\n(^٤) \"التمهيد\" ٧/ ٢٦٦.\n(^٥) سيأتي برقم (١٧٣٠) ورواه مسلم (١٢٤٦) كتاب: الحج، باب: التقصير في العمرة.","vol":"12","page":113},{"text":"سادسها: ذكر ابن المنذر عن الشافعي، أن من حلق قبل الرمي فعليه دمٌ، وذكر أنه حفظه عن الشافعي، وهو خطأ عنه كما نبه عليه ابن عبد البر قال: ولا أعلم خلافًا فيمن نحر قبل أن يرمي أنه لا شيء عليه (^١).\n_________\n(^١) \"الاستذكار\" ١٣/ ٣٢٤.","vol":"12","page":114},{"text":"<span data-type='title' id=toc-1319>١٢٦ - باب مَنْ لَبَّدَ رَأْسَهُ عِنْدَ الإِحْرَامِ وَحَلَقَ</span>\n١٧٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ حَفْصَةَ - ﵃ - أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، مَا شَأْنُ النَّاسِ حَلُّوا بِعُمْرَةٍ وَلَمْ تَحْلِلْ أَنْتَ مِنْ عُمْرَتِكَ؟ قَالَ: \"إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَرَ\". [انظر: ١٥٦٦ - مسلم: ١٢٢٩ - فتح: ٣/ ٥٦٠]\nذكر فيه حديث حفصة أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، مَا شَأْنُ النَّاسِ حَلُّوا بِعُمْرَةٍ وَلَمْ تَحْلِلْ أَنْتَ مِنْ عُمْرَتِكَ؟ قَالَ: \"إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَرَ\".\nوحديث نافع: كَانَ ابن عُمَرَ يَقُولُ: حَلَقَ رَسُولُ اللهِ - ﷺ - فِي حَجَّتِهِ.\nحديث حفصة أخرجه مسلم أيضًا، وليس فيه الحلق (^١)، نعم ثبت أنه حلق بعد ذَلِكَ، وحديث نافع هذا ثابت هنا في بعض النسخ، وفي \"شرح ابن بطال\" أيضًا (^٢)، وفي بعضها الباب في الباب بعده (^٣)، وقد سلف التلبيد في باب: من أهلَّ ملبدًا، وحقيقته: أن يجعل الصمغ في الغاسول ثم يلطخ به رأسه عند الإحرام؛ ليمنعه ذَلِكَ من الشعث.\nوجمهور العلماء على أن من لبد رأسه وجب عليه الحلاق كما فعل رسول الله - ﷺ -، وبذلك أمر الناس عمر بن الخطاب، وابن عمر (^٤)، وهو\n_________\n(^١) \"صحيح مسلم\" (١٢٢٩) كتاب الحج، باب: بيان أن القارن لا يتحلل إلا في وقت تحلل الحاج المفرد.\n(^٢) \"شرح ابن بطال\" ٤/ ٤٠٠.\n(^٣) في هامش الأصل: وكذا في نسختي.\n(^٤) روى مالك في \"الموطأ\" ١/ ٥٤٠ - ٥٤١ (١٤٠٣ - ١٤٠٤) كتاب: المناسك، باب: التكبير، والبغوي في \"مسند ابن الجعد\" (٢٦٣٣)، والبيهقي ٥/ ١٣٥ من طريق ابن عمر وابن المسيب عن عمر بن الخطاب قال: من لبد رأسه أو ضفره =","vol":"12","page":115},{"text":"قول مالك، والثوري، والشافعي، وأحمد، وإسحاق، وأبي ثور، وكذلك لو ضفَّر رأسه، أو عقصه كان حكمه حكم التلبيد؛ لأنَّ الذي فعل يشبه التلبيد الذي أوجب الشارع فيه الحلاق (^١).\nوفي \"كامل ابن عدي\" في حديث ابن عمر مرفوعًا: \"من لبد رأسه للإحرام فقد وجب عليه الحلق\" (^٢). وقال أبو حنيفة: من لبد رأسه أو ضفَّره فإن قصر ولم يحلق أجزأه (^٣).\nوروي عن ابن عباس أنه كان يقول: من لبد أو عقص أو ضفَّر فإن كان نوى الحلق فليحلق وإن لم ينوه فإن شاء حلق، وإن شاء قصر (^٤)، وفعل النبي - ﷺ - أولى.\n_________\n= فعليه الحلق.\nوروى البيهقي ٥/ ١٣٥ من طريق سفيان، عن عبد الله بن دينار، عن ابن عمر قال: من لبد أو ضفر أو عقصَ فليحلق.\nوروى البيهقي ٥/ ١٣٥ من طريق عبد الله بن نافع، عن أبيه، عن ابن عمر مرفوعًا: من لبد رأسه للإحرام فقد وجب عليه الحلاق.\nقال البيهقي: عبد الله بن نافع ليس بالقوي والصحيح أنه من قول عمر وابن عمر ﵄، وقال أيضًا: الصحيح عن عبد الله بن دينار، عن ابن عمر من قوله، وعن نافع، عن ابن عمر، عن عمر من قوله.\nوروى أيضًا ٥/ ١٣٥ من طريق عبد الله بن نافع، عن عاصم بن عمر العمري، عن عبد الله بن دينار، عن ابن عمر مرفوعًا به.\nوقال: عاصم بن عمر ضعيف، ولا يثبت هذا مرفوعًا.\nوسيأتي عند المصنف -﵀- ذكر هذا الحديث المرفوع.\n(^١) انظر: \"الاستذكار\" ١٣/ ١٢٠، \"البيان\" ٤/ ٣٤٢، \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٥٣٨.\n(^٢) \"الكامل في ضعفاء الرجال\" ٥/ ٢٧٢ ترجمة عبد الله بن نافع مولى ابن عمر (٩٨٤).\n(^٣) انظر: \"البناية\" ٤/ ١٣٦.\n(^٤) رواه البيهقي ٥/ ١٣٥.","vol":"12","page":116},{"text":"وادعى الداودي: أن الحديث قال على أن من لبد رأسه فعليه الحلاق، وسيأتي في كتاب اللباس -إن شاء الله تعالى- قول عمر: من ضفَّر فليحلق ولا تشبهوا بالتلبيد، ومعناه -إن شاء الله- ما نقلناه عن الجمهور منهم الشافعي تبعنا فيه ابن بطال (^١)، وهو قول قديم له، والجديد أنه لا يجب عليه (^٢)، وهما لقوله في أن التقليد والإشعار هل يتنزل منزلة قوله: جعلتها أضحية.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٤٠٠ - ٤٠١.\n(^٢) انظر: \"معرفة السنن والآثار\" ٧/ ٣٢١ - ٣٢٢، \"البيان\" ٤/ ٣٤٢.","vol":"12","page":117},{"text":"<span data-type='title' id=toc-1320>١٢٧ - باب الحَلْقِ وَالتَّقْصِيرِ عِنْدَ الإِحْلَالِ</span>\n١٧٢٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ قَالَ نَافِعٌ: كَانَ ابْنُ عُمَرَ ﵄ يَقُولُ حَلَقَ رَسُولُ اللهِ - ﷺ - فِي حَجَّتِهِ. [١٧٢٩، ٤٤١٠، ٤٤١١ - مسلم: ١٣٠٤ - فتح: ٣/ ٥٦١]\n\n١٧٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"اللَّهُمَّ ارْحَمِ المُحَلِّقِينَ\". قَالُوا: وَالمُقَصِّرِينَ يَا رَسُولَ اللهِ. قَالَ: \"اللَّهُمَّ ارْحَمِ المُحَلِّقِينَ\". قَالُوا: وَالمُقَصِّرِينَ يَا رَسُولَ اللهِ قَالَ: \"وَالمُقَصِّرِينَ\". وَقَالَ اللَّيْثُ: حَدَّثَنِي نَافِعٌ: \"رَحِمَ اللهُ المُحَلِّقِينَ\". مَرَّةً أَوْ مَرَّتَيْنِ. قَالَ: وَقَالَ عُبَيْدُ اللهِ، حَدَّثَنِي نَافِعٌ: وَقَالَ فِي الرَّابِعَةِ: \"وَالمُقَصِّرِينَ\". [مسلم: ١٣٠١ - فتح: ٣/ ٥٦١]\n\n١٧٢٨ - حَدَّثَنَا عَيَّاشُ بْنُ الوَلِيدِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، حَدَّثَنَا عُمَارَةُ بْنُ القَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - \"اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ\". قَالُوا: وَلِلْمُقَصِّرِينَ. قَالَ: \"اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ\". قَالُوا: وَلِلْمُقَصِّرِينَ. قَالَهَا ثَلَاثًا. قَالَ: \"وَلِلْمُقَصِّرِينَ\". [مسلم: ١٣٠٢ - فتح: ٣/ ٥٦١]\n\n١٧٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ قَالَ حَلَقَ النَّبِيُّ - ﷺ - وَطَائِفَةٌ مِنْ أَصْحَابِهِ، وَقَصَّرَ بَعْضُهُمْ. [انظر: ١٧٢٦ - مسلم: ١٣٠٤ - فتح: ٣/ ٥٦١]\n\n١٧٣٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ الحَسَنِ بْنِ مُسْلِمٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ مُعَاوِيَةَ - ﵃ - قَالَ: قَصَّرْتُ عَنْ رَسُولِ اللهِ - ﷺ - بِمِشْقَصٍ. [مسلم: ١٢٤٦ - فتح: ٣/ ٥٦١]\nذكر فيه عن (نافع) (^١): كَانَ ابن عُمَرَ يَقُولُ: حَلَقَ رَسُولُ الله - ﷺ - فِي حَجّتِهِ.\n_________\n(^١) فوقها في الأصل: مسند متصل.","vol":"12","page":118},{"text":"وعن مالك عَنْ نَافِعٍ، عَنْ ابن عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"اللَّهُمَّ ارْحَمِ المُحَلِّقِينَ\". قَالُوا: وَالمُقَصِّرِينَ يَا رَسُولَ الله؟ قَالَ: \"اللَّهُمَّ ارْحَمِ المُحَلِّقِينَ\". قَالُوا: وَالمُقَصِّرِينَ يَا رَسُولَ اللهِ؟ قَالَ: \"وَالمُقَصِّرِينَ\".\nوَقَالَ اللَّيْثُ (^١): حَدَّثَنِي نَافِعُ: \"رَحِمَ اللهُ المُحَلِّقِينَ\". مَرَّةً أَوْ مَرَّتَيْنِ.\nوَقَالَ عُبَيْدُ اللهِ (^٢)، حَدَّثَنِي نَافِعٌ: وَقَالَ فِي الرَّابعَةِ: \"وَالمُقَصِّرِينَ\".\nوعن أبي زُرْعَةَ (^٣)، عَنْ أَبِي هُرَيْرَةَ مرفوعًا: \"اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ\" إلى أن قال: قَالَهَا ثَلَاثًا. قَالَ: \"وللْمُقَصِّرِينَ\".\nوعن (جُوَيْرِةَ) (^٤) بْنِ أَسْمَاءَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ قَالَ: حَلَقَ النَّبِيُّ - ﷺ - وَطَائِفَةٌ مِنْ أَصْحَابِهِ، وَقَصَّرَ بَعْضُهُمْ.\nوعن ابن (^٥) عَبَّاسٍ، عَنْ مُعَاوِيَةَ قَالَ: قَصَّرْتُ عَنْ رَسُولِ اللهِ - ﷺ - بِمِشْقَصٍ.\nالشرح:\nحديث ابن عمر أخرجه مسلم (^٦) وكذا حديثه الثاني (^٧) والثالث (^٨)، وفي حديث فلما كانت الرابعة قال: \"والمقصرين\" (^٩)، وفي رواية له: قالها في الثالثة.\n_________\n(^١) فوقها في الأصل: معلق.\n(^٢) فوقها في الأصل: معلق.\n(^٣) فوقها في الأصل: مسند.\n(^٤) في (ج): جويرية ولعل الصحيح ما أثبتناه، وفوقها في الأصل: مسند.\n(^٥) فوقها في الأصل: مسند.\n(^٦) مسلم (١٣٠٤) كتاب: الحج، باب: تفضيل الحلق على التقصير.\n(^٧) مسلم (١٣٠١).\n(^٨) مسلم (١٣٠٢).\n(^٩) مسلم (١٣٠١/ ٣١٩).","vol":"12","page":119},{"text":"وتعليق الليث وعبيد الله أسندهما مسلم كما ذكرناه، الأول من حديث قتيبة وغيره عنه (^١)، والثاني من حديث عبد الوهاب عنه (^٢)، ورواه القعنبي من حديث عبد الله العمري المكبر، أخرجه الكجي في \"سننه\"، عن القعنبي عنه. وقال أبو قرة: سمعت عبد الله بن عمر بن حفص، ومالك بن أنس يذكران عن نافع، فذكره، وكذا رواه ابن وهب في \"مسنده\" عنهما.\nوقال الطرقي: مداره على نافع، رواه خلق عنه منهم مالك، ولم يتابع الليث على الجمع بين اللفظتين، وفي أفراد مسلم، عن أم الحصين دعا للمحلقين ثلاثًا وللمقصرين مرة (^٣)، ولم يخرج البخاري، عن أم الحصين في هذا ولا في غيره شيئًا.\nوحديث أبي هريرة أخرجه مسلم أيضًا (^٤)، وشيخ البخاري فيه عياش بن الوليد -بالمثناة والشين المعجمة- وقيده ابن السكن: بسين مهملة وباء موحدة، والصواب الأول كما نبه عليه الجياني (^٥).\nوحديث ابن عباس، عن معاوية أخرجه مسلم بلفظ: عن طاوس قال: قال ابن عباس: قال لي معاوية: أعلمت أني قصرت من رأس رسول الله - ﷺ - عند المروة بمشقص؟ (^٦).\nقلت: لا أعلم هذِه إلا حجة عليك، ثم الأحاديث كلها دالة على أن\n_________\n(^١) مسلم (١٣٠١/ ٣١٦، ٣١٩).\n(^٢) مسلم (١٣٠١/ ٣١٩).\n(^٣) مسلم (١٣٠٣).\n(^٤) مسلم (١٣٠٢).\n(^٥) \"تقييد المهمل\" ٢/ ٥٣٢، ٥٣٣.\n(^٦) مسلم (١٢٤٦) كتاب: الحج، باب: التقصير في العمرة.","vol":"12","page":120},{"text":"هذِه الواقعة كانت في حجة الوداع، وهو الصحيح، وحديث أم الحصين السالف يؤيده، فإنها سمعت رسول الله - ﷺ - يقول ذَلِكَ في حجة الوداع كما أخرجه مسلم، وعند القاضي عياض يوم الحديبية حين أمرهم بالحلق، ويحتمل أنه قاله في الموضعين (^١)، وهو الأشبه؛ لأن جماعة من الصحابة توقفت (^٢) في الحلق فيهما.\nوقال ابن بطال: هذا قاله - ﷺ - يوم الحديبية فيما رواه ابن إسحاق، عن الزهري، عن عروة، عن مروان بن الحكم والمسور بن مخرمة (^٣)، كما ستعلمه إن شاء الله في بابه، وأنه - ﵇ - أمرهم أن ينحروا ويحلقوا فما قام رجل، فقالها ثلاثًا، فدخل على أم سلمة فقال لها: \"أما ترين الناس آمرهم بالأمر فلا يفعلونه\" فاعتذرت وقالت: ادع حالقك فاذبح واحلق؛ فان الناس إذا رأوك فعلتُ ذَلِكَ فعلوا، فخرج وفعل ذَلِكَ، فقام الناس فنحروا وحلق بعض وقصر بعض، فدعا للمحلقين ثلاثًا وللمقصرين مرة.\nوذكر ابن إسحاق، عن ابن أبي نجيح، عن مجاهد، عن ابن عباس قال: حلق رجال يوم الحديبية وقصر آخرون. فقال - ﵇ -: \"اللهم ارحم المحلقين ثلاثًا\" قيل: يا رسول الله، ما بال المحلقين ظاهرت لهم في الترحم؟ قال: \"لأنهم لم يشكوا\". وهذا في ابن ماجه (^٤)، وورد في\n_________\n(^١) \"إكمال المعلم\" ٤/ ٣٨٣ - ٣٨٤.\n(^٢) في (ج): عن.\n(^٣) رواه ابن إسحاق كما في \"سيرة ابن هشام\" ٣/ ٣٥٦، وانظر: \"سيرة ابن هشام\" ٣/ ٣٦٨ - ٣٦٩.\n(^٤) ابن ماجه (٣٠٤٥) كتاب: المناسك، باب: الحلق، و\"سيرة ابن هشام\" ٣/ ٣٦٨ - ٣٦٩، وكذا رواه أحمد ١/ ٣٥٣، والفاكهي في \"أخبار مكة\" ٥/ ٧٢ (٢٨٦٢)، وأبو يعلى ٥/ ١٠٦ (٢٧١٨)، والطحاوي \"شرح معاني الآثار\" ٢/ ٢٥٥ - ٢٥٦، والطبراني ١١/ ٩٣ (١١١٥٠)، وابن عبد البر في \"التمهيد\" ١٥/ ٢٣٤ - ٢٣٥ وجادة. =","vol":"12","page":121},{"text":"بعض الأجزاء من حديث أبي سعيد (^١): أن أهل المدينة حلقوا إلا عثمان وأبا قتادة، فاستغفر رسول الله - ﷺ - للمحلقين ثلاثًا وللمقصرين مرة (^٢).\nوما أحسن قول بعض أهل الطريق في ذَلِكَ يكفي المقصر اسمه، لا جرم كان الحلق أفضل بالإجماع، ولأنه أبلغ في العبادة، وأدل على صدق النية في التذلل، والمقصر مبقٍ للزينة مناف لكونه أشعث أغبر، فأكد الحض عليه وهو ترك الزينة، ثم جعل للمقصر نصيبًا وهو الربع؛ لئلا يخيَّب أحدًا من أمته من صالح دعائه، ولما كانت العرب تعودت توفير الشعر، وكان الحلق فيهم قليلًا، وكانوا يرونه ضربًا من الشهرة فمالوا إلى التقصير، فدعا لمن امتثل أمره بالحلق.\nثم اختلف العلماء هل الحلاق واجب على الحاج والمعتمر أم لا: فقال مالك والشافعي في أصح قوليه وأحمد، ونقل عن أبي حنيفة: هو نسك يجب على الحاج والمعتمر، وهو أفضل من التقصير، ويجب على\n_________\n= وقال البوصيري في \"زوائده\" ص ٤٠٢: إسناده صحيح، وحسنه الألباني في \"صحيح ابن ماجه\" (٢٤٧٠) و\"الإرواء\" ٥/ ٢٨٥ - ٢٨٦.\n(^١) في هامش الأصل: وفي \"مسند أحمد\" من حديث أبي سعيد الخدري أن رسول الله - ﷺ - وأصحابه حلقوا رؤوسهم عام الحديبية غير عثمان وأبى قتادة، فاستغفر رسول الله - ﷺ - للمحلقين ثلاث مرات وللمقصرين مرة، ورواه أيضًا أحمد من طريق آخر من حديثه عنه وله أيضًا عن أبي سعيد أن النبي - ﷺ - أحرم وأصحابه عام الحديبية غير عثمان وأبي قتادة فاستغفر للمحلقين ثلاثًا وللمقصرين مرة.\n(^٢) رواه أحمد ٣/ ٢٠ والطيالسي في \"مسنده\" ٣/ ٦٧٢ (٢٣٣٨) وابن سعد في \"الطبقات\" ٢/ ١٠٤، وأبو يعلى ٢/ ٤٥٣ (١٢٦٣)، وابن عبد البر في \"التمهيد\" ١٥/ ٣٣٤، والمزي في \"تهذيب الكمال\" ٣٣/ ٧ - ٨.\nقال الهيثمي في \"المجمع\" ٣/ ٢٦٢: فيه أبو إبراهيم الأنصاري جهله أبو حاتم، وبقية رجاله رجال الصحيح.\n- قلت: قال ابن حجر في \"التقريب\" (٧٩٢٢) أبو إبراهيم الأنصاري مقبول.","vol":"12","page":122},{"text":"من فاته الحج أو أُحصر بعدوٍ أو مرض (^١)، وهو قول جماعة من الفقهاء إلا في المحصر فإنهم اختلفوا: هل هو من النسك؟\nفقال أبو حنيفة: ليس على المحصر تقصير ولا حلق (^٢)، وهذا خلاف أمر الشارع أصحابه بالحديبية حين صد عن البيت بالحلاق وهم محصورون، فلا وجه لقوله وحاصل ما للشافعي وأصحابه في الحلق خمسة آراء: ركن، واجب، سنة، مباح، ركن في العمرة، واجب في الحج (^٣)، كما أوضحناها في كتب الفروع.\nوقال غيره: من جعله نسكًا أوجب على تاركه الدم، ومن جعله من باب الإحلال؛ لأنه ممنوع منه، بالإحرام فلا شيء على تاركه.\nودعاء الشارع للمحلقين ثلاث دليل على أنه نسك، فلا وجه لإسقاطه عن المحصر، ولم يدع لهم على شيء من فعل المباحات مثل اللباس والطيب، ودعاؤه لا ينفك عن الإجابة، وقد صح عنه - ﷺ - أن لمن حلق رأسه بكل شعرة سقطت من رأسه نورًا يوم القيامة.\nوأخرجه ابن حبان في \"صحيحه\" (^٤) وهو صريح في كونه نسكًا يثاب عليه، وكذا قوله تعالى: ﴿مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ﴾ خصهمامن بين المباحات، ولم يقل لابسين متطيبين فعلم أنه نسك وليس له حكم\n_________\n(^١) انظر: \"الأصل\" (٢/ ٤٣٠)، \"بدائع الصنائع\" ٢/ ١٤٠، \"المجموع\" ٨/ ١٨٥، \"المستوعب\" ٤/ ٢٤٥.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ١٤٠.\n(^٣) انظر: \"البيان\" ٤/ ٣٤٢، \"المجموع\" ٨/ ١٩١.\n(^٤) \"صحيح ابن حبان\" ٥/ ٢٠٦ (١٨٨٧) كتاب: الصلاة، باب: صفة الصلاة. ورواه أيضًا عبد الرزاق ٥/ ١٥ (٨٨٣٠)، والبزار كما في \"كشف الأستار\" (١٠٨٢)، والطبراني ١٢/ ٤٢٥ (١٣٥٦٦)، والبيهقي في \"دلائل النبوة\" ٦/ ٢٩٤ - ٢٩٥. قال الهيثمي في \"المجمع\" ٣/ ٢٧٤ - ٢٧٥: رواه البزار ورجاله موثقون.","vol":"12","page":123},{"text":"اللباس وغيره.\nوقام الإجماع: على أن النساء لا يحلقن وأن سنتهن التقصير؛ لأن حلق رأسها مثلة، فإن حلقت كره، وقيل: حرم (^١).\nوفي الترمذي من حديث علي: أنه - ﵇ - نهى أن تحلق المرأة رأسها، وذكر أن فيه اضطرابًا (^٢)، ثم روى من حديث عائشة مرفوعًا مثله ثم قال: والعمل عليه عند أهل العلم (^٣).\nوفي \"سنن أبي داود، من حديث ابن عباس مرفوعًا: \"إنما على النساء التقصير\" (^٤).\n_________\n(^١) \"الإجماع\" (٥٥)، \"المجموع\" ٨/ ١٩٢.\n(^٢) الترمذي (٩١٤) كتاب: الحج، باب: ما جاء في كراهية الحلق للنساء.\nورواه النسائي في \"المجتبى\" ١٣٠/ ٨ كتاب: الزينة، النهي عن حلق المرأة رأسها، وفي \"الكبرى\" ٥/ ٤٠٧ (٩٢٩٧) من طريق أبي داود الطيالسي، عن همام، عن قتادة، عن خلاس بن عمرو، عن علي قال: نهى رسول الله - ﷺ - أن تحلق المرأة رأسها.\nورواه الترمذي (٩١٥) من الطريق السابق، لكنه عن خلاس بن عمرو مرسلًا، لم يذكر فيه عن علي.\nقال الدارقطني في \"العلل\" ٣/ ١٩٥: المرسل أصح. وقال الحافظ في \"الدراية\" ٢/ ٣٢: رواته موثقون، إلا أنه اختلف في وصله وإرساله. وضعفه الألباني في \"الضعيفة\" (٦٧٨).\n(^٣) ذكره الترمذي بعد حديث (٩١٥) من طريق حماد بن سلمة، عن قتادة، عن عائشة أن النبي - ﷺ - نهى .. الحديث، ورواه ابن عدي في \"الكامل\" ٨/ ١٠٥ من طريق معلى بن عبد الرحمن، عن عبد الحميد بن جعفر، عن هشام بن عروة، عن أبيه، عن عائشة قالت .. الحديث.\nوانظر: \"الضعيفة\" (٦٧٨).\n(^٤) أبو داود (١٩٨٤) كتاب: المناسك، باب: الحلق والتقصير.\nورواه البيهقي ٥/ ١٠٤ كتاب: الحج، باب: ليس على النساء حلق ولكن يقصرن. =","vol":"12","page":124},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= من طريق محمد بن بكر، عن ابن جريح قال: بلغني عن صفية بنت شيبة بن عثمان قالت: أخبرتني أم عثمان بنت أبي سفيان أن ابن عباس قال: قال رسول الله - ﷺ - .. الحديث.\nورواه أبو داود (١٩٨٥)، والبخاري في \"التاريخ الكبير\" ٦/ ٤٦، والدارمي ٢/ ١٢١٢ (١٩٤٦) كتاب: المناسك، باب: من قال: ليس على النساء حلق، والدارقطني ٢/ ٢٧١، والبيهقي ٥/ ١٠٤ من طريق هشام بن يوسف، عن ابن جريح، عن عبد الحميد بن جبير بن شيبة، عن صفية بنت شيبة قالت: أخبرتني أم عثمان بنت أبي سفيان أن ابن عباس قال: قال رسول الله - ﷺ - .. الحديث.\nورواه الطبراني ١٢/ ٢٥٠ (١٣٠١٨)، والدارقطني ٢/ ٢٧١، والبيهقي ٥/ ١٠٤ من طريق أبي بكر بن عياش، عن يعقوب بن عطاء، عن صفيه بنت شيبة، عن أم عثمان، عن ابن عباس، عن النبي - ﷺ - قال: .. الحديث.\nوقواه البخاري في \"تاريخه\"، وصححه أبو حاتم في \"العلل\" ١/ ٢٨١ (٨٣٤)، وأورده عبد الحق في \"الأحكام\" ٢/ ٣٠٤ وسكت عليه مصححًا له؛ لذا تعقبه ابن القطان في \"بيان الوهم والإيهام\" ٢/ ٥٤٥ - ٥٤٧ فقال: هو حديث ضعيف منقطع؛ أما ضعفه فبأن أم عثمان بنت أبي سفيان لا يعرف لها حال، أما انقطاعه فلقول ابن جريح -في طريق محمد بن بكر-: بلغني عن صفية.\nوطريق أبي داود الثاني أيضًا منقطع؛ لأن أبا داود قال: حدثنا رجل ثقة -يكنى أبا يعقوب- فإنا ما لم نعرف الذي به حتى يوضع فيه النظر، فهو بمثابه من لم يذكر، ولم ينفع كونه يكنى أبا يعقوب، فقد عرفنا نحن أنه مكنى، وإنسان، فما ذلك بنافع، ومن لج في هذا، لن يلج في أنه مجهول، فلا يكون الحديث من أجله صحيحًا. اهـ. بتصرف.\nوقال أيضًا في: ٤/ ٢٩٠: هو حديث لا يصح.\nقلت: وبالرغم من أن الحديث قد ضعفه ابن القطان كما سلف، إلا أن المصححين له أكثر، فصححه البخاري، وأبو حاتم -كما سلف- وكذا حسنه النووي في \"المجموع\" ٨/ ١٨٣، وقال المصنف -﵀- في \"البدر المنير\" ٦/ ٢٦٧: سكت عليه أبو داود، ولم يضعفه فهو حجة على قاعدته، وقال الحافظ في \"التلخيص\" ٢/ ٢٦١: إسناده حسن. وصححه الألباني في \"صحيح أبو داود\" =","vol":"12","page":125},{"text":"تنبيهات: أحدها: يستحب للمتمتع أن يقصر في العمرة، ويحلق في الحج، ليقع الحلق في أكمل العبادتين، ذكره النووي في \"شرحه\" لمسلم (^١) وأطلق ذَلِكَ، لكن الشافعي فصل في \"الإملاء\" فقال: إن أمكن أن يرد شعره يوم النحر حلق وإلا قصر (^٢). وقال ابن التين نقلًا عن أبي محمد: ومن حل من عمرته في أشهر الحج فالحلاق له أفضل، إلا أن تفوت أيام الحج ويريد أن يحج فليقصر لمكان حلاقه في الحج، قال: ووجهه تخصيص أفضل النسكين بالحلاق.\nثانيها: المِشقص، بكسر الميم: النصل الطويل وليس بالعريض. قاله أبو عبيد (^٣).\nوقال ابن فارس وغيره: هو سهم فيه نصل عريض (^٤).\nوقال أبو عمر: هو الطويل غير العريض. وقال أبو حنيفة الدينوري: هو كل نصل فيه عَير، وكل ناتئ في وسطه. حديد فهو عَير، ومنه عَير الكتف والورقة.\n_________\n= (١٧٣٢) وقال: أحد إسناديه صحيح. وانظر: \"البدر المنير\" ٦/ ٢٦٧ - ٢٦٩، و\"الصحيحة\" (٦٠٥).\nقلت: في الباب من حديث عثمان رواه البزار في \"البحر الزخار\" ٢/ ٩٢ (٤٤٧) من طريق روح بن عطاء بن أبي ميمونة، عن أبيه، عن وهب بن عمير قال: سمعت عثمان يقول: نهى رسول الله - ﷺ - أن تحلق المرأة رأسها.\nقال البزار: وهب بن عمير لا نعلم روى إلا هذا الحديث، ولا نعلم حدث عنه إلا عطاء بن أبي ميمونة، وروح، فليس بالقوي، وقال الهيثمي في \"المجمع\" ٣/ ٢٦٣: فيه روح بن عطاء وهو ضعيف، وقال الحافظ في \"الدرايه\" ٢/ ٣٢: إسناده ضعيف، وكذا ضعفه المباركفوري في \"تحفة الأحوذي\" ٣/ ٥٦٦.\n(^١) \"صحيح مسلم بشرح النووي\" ٩/ ٤٩ - ٥٠.\n(^٢) انظر: \"معرفة السنن والآثار\" ٧/ ٣٢١.\n(^٣) \"غريب الحديث\" ١/ ٣٤٩.\n(^٤) \"مجمل اللغة\" ٢/ ٥٠٩.","vol":"12","page":126},{"text":"وهذا الحديث (^١) قد يحتج به من يقول: إنه - ﵇ - كان في حجة الوداع متمتعًا؛ لأن المتمتع يقصر عند الفراغ من السعي، وقد جاء في بعض طرق هذا الحديث أن التقصير كان بالمروة (^٢)، وهذا لا يصح أن يكون في حجة الوداع أصلًا؛ لأنه - ﵇ - حلق رأسه فيها لا يختلف فيه، ثم قيل: إن هذا كان في بعض عُمَرهِ ولا يصح أن يكون في الحديبية؛ لأن الأصح أن معاوية أسلم يوم الفتح (^٣)، فيشبه أن يكون في عمرة الجعرانة (^٤) (^٥).\nقال الشيخ أبو الحسن -فيما حكاه ابن التين-: لعل فعل معاوية كان في عمرة الجعرانة التي اعتمر منصرفه من حنين، ومعناه: أنه أخذ من شعره به، وزعم ابن حزم أنه - ﵇ - كان قد بقي في رأسه في حجة الوداع بعض شعر بعد الحلاقة، فأخذها معاوية بمشقص فقال:\n_________\n(^١) تحتها في الأصل: يعني حديث معاوية.\n(^٢) رواه مسلم (١٢٤٦) كتاب: الحج، باب: التقصير في العمرة.\n(^٣) قال ابن الأثير في \"أسد الغابة\" ٥/ ٢٠٩ (٤٩٧٧): أسلم معاوية هو وأبوه وأخوه يزيد وأمه هند في الفتح، وكان معاوية يقول: إنه أسلم عام القضية، وانظر \"معرفة الصحابة\" لأبي نعيم ٥/ ٢٤٩٦ (٢٦٥٤)، و\"الاستيعاب\" ٣/ ٤٧٠ (٢٤٦٤)، و\"تهذيب الكمال\" ٢٨/ ١٧٦ (٦٠٥٤).\nقلت: وكان فتح مكة في شهر رمضان سنة ثمان، انظر: \"السيرة النبوية\" ٤/ ٣.\n(^٤) ورد بهامش الأصل: قال النووي في \"شرح مسلم\": وهذا الحديث محمول على أنه قصر عن النبي - ﷺ - في عمرة الجعرانة.\n(^٥) جاء في \"السيرة النبوية\" لابن هشام ٤/ ١٤٨: لما فرغ الرسول - ﷺ - من قسمة غنائم غزوة حنين في الجعرانة أهل معتمرًا منها، فأدى العمرة، وانصرف بعد ذلك راجعًا إلى المدينة بعد أن ولى على مكة عتاب بن أسيد، وكان رجوعه للمدينة لست ليال بقيت من ذي القعدة سنة ٨ هـ.\nانظر: \"السيرة النبوبة\" ٤/ ١٤٨.","vol":"12","page":127},{"text":"قصرت عن رسول الله - ﷺ - لهذا (^١). قال القزاز: العريض أولى أن يقصر به، ولا معنى في التقصير لطوله، وفي الحديث أنه كوى أسعد بن زرارة بمشقص (^٢). فهذا يجوز أن يراد به السهم الذي ليس بعريض؛ لأنه أوفق للكيّ. وقال الداودي: المشقص: السكين، قال: وإنما ترك الحلاق ليحلق في الحج، وهو خلاف ما سلف أنه كان في عمرة الجعرانة.\nقلت: ومعلوم أنه لم يتمتع في حجة الوداع، فهذا التأويل بعيد، ولعله قصر عن نفسه بأمره - ﵇ -.\nثالثها: قال محمد، عن مالك: من الشأن في الحاج أن يغسل رأسه بالخطمي والغاسول حين يريد أن يحلق، (وقال: لا بأس أن يتنور ويقص أظفاره، ويأخذ من شاربه ولحيته قبل أن يحلق، قال ابن القاسم: وأكره للمعتمر أن يغسل رأسه قبل أن يحلق) (^٣) ويقتل شيئًا من الدواب، أو يلبس قميصًا قبل تمام السعي (^٤).\nرابعها: ست مناسك في الحلق: أن لا يشارط عليه، وأن يستقبل القبلة، وأن يبدأ بالجانب الأيمن، وأن يكبر ويدعو، وأن يدفن شعره.\nقال عطاء: ويصلي عقبه ركعتين، ويبلغ به إلى العظمين اللذين عند منتهى الصدغين (^٥)؛ لأنهما منتهى نبات الشعر؛ ليكون مستوعبًا لجميع رأسه. وعند الكرماني، عن أبي حنيفة: يبدأ بيمين الحالق ويسار\nالمحلوق. وعند الشافعي: يبدأ بيمين المحلوق (^٦). والصحيح عن\n_________\n(^١) \"حجة الوداع\" ص: ٤٤٢ - ٤٤٣.\n(^٢) رواه الحاكم في \"المستدرك\" ٤/ ٤١٧.\n(^٣) ساقطة من (ج).\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٤٠٩، \"المنتقى\" ٣/ ٢٩.\n(^٥) رواه ابن أبي شيبة ٣/ ٣٠٤ (١٤٥٦٥) كتاب: الحج، باب: في الحلق أين هو.\n(^٦) انظر: \"البناية\" ٤/ ١٣٩.","vol":"12","page":128},{"text":"أبي حنيفة ما ذكر أولًا وهو السنة.\nخامسها: أقل الحلق ثلاث شعرات؛ لأنه أقل مسمى الجمع.\nوقام الإجماع على عدم وجوب الاستيعاب، وقيل: يكفي عندنا شعرة (^١). وحكى الأبهري وغيره، عن مالك: أنه لا يجزئ حلق بعض الرأس دون استيعابه (^٢). قال ابن التين: ويدل له أنه - ﵇ - حلق رأسه وقال: \"خذوا عني مناسككم\" (^٣). وعبارة ابن الحاجب: ولا يتم نسك الحلق إلا بجميع الرأس، والتقصير مغن، وسنة في الرجل أن يجز من قرب أصوله، وأقله أن يأخذ من جميع الشعر فإن اقتصر على بعضه فكالعدم، فإن لم يمكن لتصميغ أو يسارة أو عدم تعين الحلق، وقال في المرأة: تأخذ قدر الأنملة أو فوقها أو دونها قليلًا، والنورة تجزئ، هذا آخر كلامه (^٤). وروي عن ابن عمر: قدر الأنملة (^٥)، وعن عائشة: قدر التطريف.\n_________\n(^١) ورد بهامش الأصل: قال الإمام النووي ﵀: (وأقل ما يجزئ ثلاث شعرات حلقًا، أو تقصيرًا من شعر الرأس فتجزئ الثلاث بلا خلاف عندنا، ولا يجزئ أقل منها، هكذا نص عليه الشافعي والأصحاب في جميع الطرق، وحكى إمام الحرمين ومن تابعه وجهًا أنه تجزئ شعرة واحدة، وهو غلط، قال إمام الحرمين: قد ذكرنا وجهًا بعيدًا في الشعرة الواحدة أنه إذا أزالها المحرم في غير وقتها لزمه فدية كاملة لحلق الرأس، قال: وذلك الوجه هنا فتجزئ الشعرة، ولكنه مزيف غير معدود من المذهب، والله أعلم.\n\"المجموع\" ٨/ ١٨٥.\n(^٢) انظر: \"المنتقى\" ٣/ ٢٩.\n(^٣) رواه مسلم (١٢٩٧) كتاب: الحج، باب: استحباب رمي جمرة العقبة … بنحوه.\n(^٤) \"مختصر ابن الحاجب\" ص ١٠٧.\n(^٥) رواه ابن أبي شيبة ٣/ ١٤٣ (١٢٩٠٧) كتاب: الحج، باب: المحرمة كم تأخذ من شعرها.","vol":"12","page":129},{"text":"قال مالك: ولا بد أن يعم طويله وقصيره والمسح في الوضوء، وقال: فإن لبدت رأسها فليس عليها إلا التقصير (^١). قال (ابن التين، ولعل ذلك بعد أن تمشطه؛ لتتوصل إلى تقصير جميعه، وعند أبي حنيفة: الواجب مقدار الربع، قال ابن المنذر) (^٢): وأجمع أهل العلم على أن التقصير يجزئ إلا أنه يروى عن الحسن: أنه كان يوجب الحلق في أول حجة حجها، وهذا غير جيد، قال تعالى: ﴿محلقين رؤوسكم ومقصرين﴾ [الفتح: ٢٧] (^٣).\nسادسها: عندنا يدخل وقت الحلق بنصف ليلة النحر، ولا آخر لوقته، وعند المالكية: يدخل من طلوع الفجر (^٤)، والحلق بمنى يوم النحر أفضل، قالوا: ولو أخَّره حَتَّى بلغ بلده حلق وأهدى (^٥)، فلو وطئ قبل الحلق فعليه هدي بخلاف الصيد على المشهور عندهم، وعند ابن الجهم: لا يحلق القارن حَتَّى يفيض.\nوقال ابن قدامة: يجوز تأخيره إلى آخر أيام النحر، فإن أخَّره عن\nذَلِكَ ففيه روايتان: لا دم عليه، وبه قال عطاء وأبو يوسف وأبو ثور، ويشبه مذهب الشافعي؛ لأن الله بيَّن أول وقته بقوله: ﴿تحلقوا رؤوسكم﴾ الآية [البقرة: ١٩٦]، ولم يبين آخره فمتى أتى به أجزأه. وعن أحمد: عليه دم بتأخيره. وهو مذهب أبي حنيفة؛ لأنه نسك أخره عن محله، ولا فرق في التأخير بين القليل والكثير والساهي والعامد،\n_________\n(^١) انظر: \"المنتقى\" ٣/ ٢٩.\n(^٢) ساقط من (ج).\n(^٣) انظر: \"الإجماع\" لابن المنذر (٥٦).\n(^٤) انظر \"المنتقى\" ٣/ ٣٠، \"المجموع\" ٨/ ١٩١.\n(^٥) انظر: \"مختصر ابن الحاجب\" ص ١٠٧.","vol":"12","page":130},{"text":"وقال مالك والثوري وإسحق وأبو حنيفة ومحمد: من تركه حَتَّى حلَّ فعليه دم؛ لأنه نسك، فيأتي به في إحرام الحج كسائر مناسكه (^١).\nسابعها: في رواية ابن عمر: \"ارحم\"، وفي رواية أبي هريرة: \"اغفر\" فلعله دعا مرة بهذا، ومرة بهذا، وهذا أولى من قول ابن التين إما أن يكون قال: مرة: \"اغفر\"، ومرة: \"ارحم\"، أو وهم في أحدهما، أو رواها الراوي بالمعنى.\nفائدة:\nروى ابن أبي شيبة، عن ابن عمر: أنه ضحى بالمدينة وحلق رأسه، وكان الحسن يحلق رأسه يوم النحر بالبصرة (^٢).\nوقال ابن عون قلت لمحمد: كانوا يستحبون أن يأخذ الرجل من شعره يوم النحر. قال: نعم.\n_________\n(^١) \"المغني\" ٥/ ٣٠٦. وانظر: \"بدائع الصنائع\" ٢/ ١٤١، \"المنتقى\" ٣/ ٣٠، \"المجموع\" ٨/ ١٩٢، \"المستوعب\" ٤/ ٢٤٧.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٣٢٧ - ٢٣٨ (١٣٨٨٨، ١٣٨٩١) كتاب: الحج، حلق الرأس بغير منى يوم النحر.","vol":"12","page":131},{"text":"<span data-type='title' id=toc-1321>١٢٨ - باب تَقْصِيرِ المُتَمَتِّعِ بَعْدَ العُمْرَةِ</span>\n١٧٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، أَخْبَرَنِي كُرَيْبٌ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: لَمَّا قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ أَمَرَ أَصْحَابَهُ أَنْ يَطُوفُوا بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ، ثُمَّ يَحِلُّوا، وَيَحْلِقُوا أَوْ يُقَصِّرُوا. [انظر: ١٥٤٥ - فتح: ٣/ ٥٦٧]\nذكر فيه حديث ابن عَبَّاسٍ: لَمَّا قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ أَمَرَ أَصْحَابَهُ أَنْ يَطُوفُوا بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ، ثُمَّ يَحِلُّوا، وَيَحْلِقُوا أَوْ يُقَصِّرُوا.\nوهو من أفراده كذلك، وليس فيه أكثر من أن الحلاقة والتقصير لازم للمعتمر، كما يلزم الحاج لأمر النبي - ﷺ - المتمتعين عند الإحلال به، وتأمل التنبيه الأول من الباب قبله هنا.","vol":"12","page":132},{"text":"<span data-type='title' id=toc-1322>١٢٩ - باب الزِّيَارَةِ يَوْمَ النَّحْرِ</span>\nوَقَالَ أَبُو الزُّبَيْرِ، عَنْ عَائِشَةَ وَابْنِ عَبَّاسٍ: أَخَّرَ النَّبِيُّ - ﷺ - الزِّيَارَةَ إِلَى اللَّيْلِ. وَيُذْكَرُ عَنْ أَبِي حَسَّانَ (م، والأربعة)، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَزُورُ البَيْتَ أَيَّامَ مِنًى.\n\n١٧٣٢ - وَقَالَ لَنَا أَبُو نُعَيْمٍ: حَدَّثَنَا سُفْيَانُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّهُ طَافَ طَوَافًا وَاحِدًا، ثُمَّ يَقِيلُ، ثُمَّ يَأْتِي مِنًى. يَعْنِي يَوْمَ النَّحْرِ. وَرَفَعَهُ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا عُبَيْدُ اللهِ. [مسلم: ١٣٠٨ - فتح: ٣/ ٥٦٧]\n\n١٧٣٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ ﵂ قَالَتْ: حَجَجْنَا مَعَ النَّبِيِّ - ﷺ - فَأَفَضْنَا يَوْمَ النَّحْرِ، فَحَاضَتْ صَفِيَّةُ، فَأَرَادَ النَّبِيُّ - ﷺ - مِنْهَا مَا يُرِيدُ الرَّجُلُ مِنْ أَهْلِهِ، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّهَا حَائِضٌ. قَالَ: \"حَابِسَتُنَا هِىَ؟ \". قَالُوا: يَا رَسُولَ اللهِ، أَفَاضَتْ يَوْمَ النَّحْرِ. قَالَ: \"اخْرُجُوا\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٦٧]\nوَيُذْكَرُ عَنِ القَاسِمِ وَعُرْوَةَ وَالأَسْوَدِ، عَنْ عَائِشَةَ ﵂: أَفَاضَتْ صَفِيَّةُ يَوْمَ النَّحْرِ.\nوَقَالَ لَنَا أَبُو نُعَيْم: حَدَّثنَا سُفْيَانُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ أَنَّهُ طَافَ طَوَافًا وَاحِدًا، ثُمَّ يَقِيلُ، ثُمَّ يَأْتِي مِنًى. يَعْنِي: يَوْمَ النَّحْرِ. وَرَفَعَهُ عَبْدُ الرَّزَّاقِ: ثنا عُبَيْدُ اللهِ.\nثم ذكر حديث الأَعْرَجِ أخبرني أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ قَالَتْ: حَجَجْنَا مَعَ رسول الله - ﷺ - فَأفَضْنَا يَوْمَ النَّحْرِ، فَحَاضَتْ صَفِيَّةُ، فَأَرَادَ النَّبِيُّ - ﷺ - مِنْهَا مَا يُرِيدُ الرَجُلُ مِنْ أَهْلِهِ، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّهَا حَائِضٌ. قَالَ: \"حَابِسَتُنَا هِيَ؟ \". قَالُوا: يَا رَسُولَ اللهِ، أَفَاضَتْ يَوْمَ النَّحْرِ. قَالَ: \"اخْرُجُوا\".","vol":"12","page":133},{"text":"وَيُذْكَرُ عَنِ القَاسِمِ وَعُرْوَةَ وَالأَسْوَدِ، عَنْ عَائِشَةَ ﵂: أَفَاضَتْ صَفِيَّةُ يَوْمَ النَّحْرِ.\nالشرح:\nتعليق أبي الزبير -وهو محمد بن مسلم بن تدرس المكي- أسنده الأربعة من حديث سفيان الثوري، عن أبي الزبير عنها (^١) خلا ابن ماجه، فمن حديث الثوري، عن محمد بن طارق، عن طاوس وأبي الزبير عنهما (^٢)، وكذا ذكره أبو الشيخ الأصبهاني في جزء جمع فيه ما رواه أبو الزبير، عن غير جابر (^٣). قال الترمذي: (حديث حسن) (^٤).\nقال ابن القطان: وإنما لم يصححه؛ لعنعنة أبي الزبير، وليس هو من رواية الليث عنه (^٥).\n_________\n(^١) رواه أبو داود (٢٠٠٠) كتاب: المناسك، باب: الإفاضة في الحج، الترمذي (٩٢٠) كتاب: الحج، باب: ما جاء في طواف الزيارة بالليل، النسائي في \"الكبرى\" ٢/ ٤٦٠ (٤١٦٩) كتاب: الحج، الوقت الذي يفيض فيه إلى البيت يوم النحر.\nومن هذا الطريق أيضًا رواه أحمد ١/ ٢٨٨، ٣٠٩، ٦/ ٢١٥، والبيهقي ٥/ ١٤٤ كتاب: الحج، باب: الإفاضة للطواف.\n(^٢) ابن ماجه (٣٠٥٩) كتاب: المناسك، باب: زيارة البيت، والمزي في \"تهذيب الكمال\" ٢٥/ ٤٠٦ - ٤٠٧، والحافظ في \"التغليق\" ٣/ ٩٨.\n(^٣) تحتها في الأصل: يعني: حديث سفيان، عن أبي الزبير.\n(^٤) \"أحاديث أبي الزبير عن غير جابر\" (٣٥).\n(^٥) \"بيان الوهم والإيهام\" ٣/ ٤٥٧. وقال ابن حزم: هذا حديث معلول؛ لأن أبا الزبير مدلس فما لم يقل فيه: حدثنا وأخبرنا وسمعت، فهو غير مقطوع على أنه مسند، فلسنا نحتج بحديثه إلا بما كان فيه بيان أنه سمعه، وهذا الحديث ليس فيه ذكر سماع من أبي الزبير إياه عن عائشة وابن عباس، فسقط الاشتغال به ا. هـ. \"حجة الوداع\" ص: ٢٩٥ - ٢٩٦. وقال ابن القيم: هذا الحديث وهم، فإن المعلوم من فعله - ﷺ - أنه إنما طاف طواف الإفاضة نهارًا بعد الزوال ا. هـ. \"مختصر سنن أبي داود\" ٢/ ٤٢٨، وضعفه الألباني في \"ضعيف أبي داود\" (٣٤٢)، وقال في \"ضعيف ابن ماجه\" (٦٥٤): شاذ.","vol":"12","page":134},{"text":"قال البيهقي (^١): وقد سمع أبو الزبير من ابن عباس، وفي سماعه من عائشة نظر. قاله البخاري، وهذا في \"علل الترمذي\": أنه سأله عن هذا الحديث نفسه فقال ذَلِكَ (^٢).\nقال البيهقي: وقد روينا عن أبي سلمة، عن عائشة قالت: حججنا مع رسول الله - ﷺ - فأفضنا يوم النحر (^٣)، الحديث الذي في البخاري، وقد أُوّل الحديث السالف على أن المراد آخر طواف نسائه، نعم في البيهقي، عن القاسم، عن عائشة أنه - ﵇ - زاره مع نسائه ليلًا (^٤). فيُحمل على الإعادة، وأن ذَلِكَ وقع مرتين: مرة ليلًا، ومرة نهارًا، وكذا جمع بذلك ابن حبان في \"صحيحه\" (^٥).\nوأما تعليق أبي حسان فأخرجه البيهقي من حديث ابن عرعرة قال: دفع إلينا معاذ بن هشام كتابًا، قال: سمعته من أبي بكر ولم يقرأه، قال: فكان فيه: عن قتادة، عن أبي حسَّان، عن ابن عباس أن نبي الله - ﷺ - كان يزور البيت كل ليلة ما دام بمنى، قال: وما رأيت أحدًا واطأه عليه (^٦).\nوروى الثوري في \"جامعه\" عن طاوس أن النبي - ﷺ - كان يفيض كل ليلة. يعني: ليالي منى (^٧).\n_________\n(^١) \"سنن البيهقي\" ٥/ ١٤٤.\n(^٢) \"علل الترمذي الكبير\" ١/ ٣٨٨ (١٣٨).\n(^٣) \"سنن البيهقي\" ٥/ ١٤٤.\n(^٤) السابق.\n(^٥) \"صحيح ابن حبان\" ٩/ ١٩٧.\n(^٦) \"سنن البيهقي\" ٥/ ١٤٦.\n(^٧) ذكره البيهقي ٥/ ١٤٦.","vol":"12","page":135},{"text":"ورواه ابن أبي شيبة، عن سفيان بن عيينة، عن ابن طاوس (^١).\nوأبو حسَّان (^٢) اسمه مسلم بن عبد الله الأعرج الأجرد بصري ثقة.\nوأما أثر ابن عمر فأخرجه مسلم عن محمد بن رافع، عن عبد الرزاق، عن عبيد الله، عن نافع، عن ابن عمر أن النبي - ﷺ - أفاض يوم النحر، ثم رجع فصلى الظهر بمنى، قال نافع: وكان ابن عمر يفيض يوم النحر، ثم يرجع فيصلي الظهر بمنى، ويذكر أن النبي - ﷺ - فعله (^٣).\nوأما حديث عائشة فأخرجه مسلم أيضًا (^٤)، وفي بعض طرق البخاري: حاضت ليلة النحر، وذاك من أفراده (^٥).\nوقال ابن التين: الذي في أكثر الأحاديث السالفة والآتية أنها أفاضت ليلة النفر وهي أحاديث مسندة، وهذا قال فيه: ويذكر عن القاسم وسالم والأسود: أفاضت يوم النحر، ولم يسنده، وهو عجيب، فقد أسنده قبله وفيه: أفاضت يوم النحر.\nوالذي في الأحاديث كلها أنها أفاضت يوم النحر؛ ففي مسلم عن عائشة: حاضت صفية بعدما أفاضت، فقلت: يا رسول الله، إنها قد\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ٢٧٦ (١٤٢٨) كتاب: الحج، من رخص في زيارته كل يوم وليله.\n(^٢) فوقها في الأصل: (مسلم والأربعة) ومقابلها في الحاشية: قال ابن قيم الجوزية عقب تعليق أبي حسان: والكلام عليه بنحو من كلام شيخنا وهو وهم؛ فإن النبي - ﷺ - لم يرجع إلى مكة بعد أن طاف للإفاضة ورجع إلى منى إلى حين الوداع. والله أعلم. انتهى.\n(^٣) مسلم (١٣٠٨) كتاب: الحج، باب: استحباب طواف الإفاضة يوم النحر.\n(^٤) مسلم (١٢١١) كتاب: الحج، باب: إحرام النفساء واستحباب اغتسالها للإحرام.\n(^٥) سيأتي برقم (١٧٧١) باب: من الإدلاج من المحصب، وفيه حاضت صفية ليلة النفر.","vol":"12","page":136},{"text":"كانت أفاضت وطافت بالبيت، ثم حاضت بعد الإفاضة (^١). وكذا في عدة طرق، والغريب رواية حيضها ليلة النحر. وطواف الإفاضة هو الركن المعول عليه في الحج من بين الأطوفة، وإليه الإشارة بقوله تعالى: ﴿وَلْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ بالإجماع (^٢). ألا ترى أنه - ﵇ - لَمَّا توهم أن صفية لم تطف يوم النحر قال: \"أحابستنا هي؟ \" فلما أُخبر أنها قد طافته. قال: \"فلا إذًا\" (^٣) وإنه مجزئها عن غيره. واستحب جميع العلماء فعله يوم النحر ثم يرجع إلى مبيت منى ورمي أيام التشريق (^٤).\nوذكر عبد الرزاق، عن سعيد بن جبير أنه كان إذا طاف يوم النحر لم يزد على سبع واحد، وعن طاوس مثله، وعن الحكم قال: أصحاب عبد الله لا يزيدون يوم النحر على سبع واحد. قال الحجاج: فسألت عطاء قال: طف (كم) (^٥) شئت، والمستحب عندنا أن يكون طوافه قبل الظهر. وحكى القاضي أبو الطيب وجهًا أنه بعده، ثم اختار وجهًا ثالثًا أنه إن كان في الصيف أفاض أول النهار، وإن كان في الشتاء أفاض آخره (^٦).\n_________\n(^١) مسلم (١٢١١/ ٣٨٢)، بعد حديث (١٣٢٨) كتاب: الحج، باب: وجوب طواف الوداع وسقوطه عن الحائض.\n(^٢) انظر: \"الإجماع\" لابن المنذر (٥٥)، \"الإقناع\" ٢/ ٨٤٥.\n(^٣) سيأتي برقم (١٧٥٧) باب: إذا حاضت المرأة بعدما أفاضت، ورواه مسلم (١٢١١/ ٣٨٤).\n(^٤) انظر: \"الأصل\" ٢/ ٣٩٢، \"البناية\" ٤/ ١٤٣، \"النوادر والزيادات\" ٢/ ٤١٤، \"الذخيرة\" ٣/ ٢٧٠، \"البيان\" ٤/ ٣٤٥، \"المجموع\" ٨/ ١٩٧، \"المستوعب\" ٤/ ٢٤٩، \"الشرح الكبير\" ٩/ ٢٢٥.\n(^٥) في (ج): كيف.\n(^٦) انظر \"حلية العلماء\" ٣/ ٢٩٧، \"المجموع\" ٨/ ١٩٨.","vol":"12","page":137},{"text":"ولا خلاف بين الفقهاء: أن من أخره عن يوم النحر وطافه في أيام التشريق أنه مؤدٍّ لفرضه ولا شيء عليه، كما ذكر ابن بطال (^١)، واختلفوا فيما إذا أخّره حَتَّى مضت أيام التشريق قال عطاء: لا شيء عليه، وهو قول أبي يوسف ومحمد والشافعي وأبي ثور (^٢). وقال مالك: إن عجله فهو أفضل، وإن آخره حتى مضت أيام التشريق وانصرف من منى إلى مكة فلا بأس، وإن أخّره بعدما انصرف من منى أيامًا وتطاول ذَلِكَ فعليه دم (^٣).\nواختلفوا إذا أخّره حَتَّى رجع إلى بلده، فقال عطاء والأربعة والثوري وإسحاق وأبو ثور: يرجع فيطوف لا يجزئه غيره، وروي عن عطاء قول ثان وهو: أن يأتي عامًا قابلًا بحج، أو بعمرة، وعن مالك: أن طواف الدخول يجزئه عنه كمن نسيه إذا رجع إلى بلده وعليه دم، وعنه أنه لا يجزئه عنه، وإنما يجزئ عنه كل عمل يعمله الحاج يوم النحر وبعده في حجته، وهو قول أبي حنيفة والشافعي، ووجهه: أن الله تعالى فرضه بعد قضاء التفث، وذلك يوم النحر بعد الوقوف، فإذا طاف تطوعًا أجزأه عن فرضه؛ لأنه جاء بطواف في وقته، وكما ينوب طواف الوداع عنه، وكذا التطوع إذا لم يعتقده طواف الإفاضة؛ لأن كل عمل يكون في الحج ينوي به التطوع ولم يكمل فرض الحج فالفرض أولى به من النية التي نويت، كالداخل في صلاة بإحرام نواه لها، ثم صلى منها صدرًا، ثم ظن أنه قد فرغ منها،\nفصلى ما بقي عليه أنه تطوع عنده فهو (للفرض) (^٤) الذي ابتدأه ولا تضره\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٤٠٤، ٤٠٥.\n(^٢) انظر: \"المجموع\" ٨/ ٢٠٢.\n(^٣) \"المدونة\" ١/ ٣١٧.\n(^٤) في (ج): كالفرض.","vol":"12","page":138},{"text":"نيته إذ لم يقطع الصلاة عمدًا، ذكره ابن شعبان من المالكية (^١).\nولا شك أن الله تعالى خص الحج بما لم يخص به غيره من الفرائض، وذلك قوله: ﴿الحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِيهِنَّ الحَجَّ﴾ [البقرة: ١٩٧] الآية فمن فرض الحج في حرمه وشهوره، فليس له أن ينتقل عما فرضته نيته إلى غيره حَتَّى يتمه؛ لأن العمل على النية الأولى حَتَّى يكملها وهو فرضه، لقوله تعالى: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] ألا ترى أن من وطئ بعد الجمرة قبل الطواف أن منهم من قال: يحج قابلًا. ومنهم من قال: إن أحرم بعمرة وأهدى أجزأه ذَلِكَ، وهم: ابن عباس، وعكرمة، وطاوس، وربيعة، وفسّره ابن عباس فقال: إنما بقي من أمره أربعة أميال فيحرم من التنعيم أربعة أميال فيكون طواف مكان طواف وهذا طواف عمرة يجزئه عن طواف فريضة، وكذلك القارن يجزئه طواف واحد وسعي واحد بعمرته وحجته للسنة الثابتة عن عائشة، وابن عمر عن النبي - ﷺ -، والعمرة تطوع على قول جماعة من العلماء.\nوقال الرافعي: لا ينبغي له أن يخرج من مكة حَتَّى يطوف، فإن طاف للوداع وخرج وقع عن الزيارة، وإن خرج ولم يطف أصلًا لم يحل له النساء، وإن طال الزمان. وقضية قولهم: لا يتأقت آخر الطواف أنه لا يصير قضاء، لكن في \"التتمة\" أنه إذا تأخر عن أيام التشريق صار قضاء، وحكى بعض المتأخرين: أنه لا يجوز له أن يخرج من مكة حَتَّى يطوف، وقال الماوردي: إنه يكون مسيئًا بتأخيره بغير عذر عن يوم النحر (^٢)، قال غيره: وتأخيره عن أيام التشريق أشد كراهة\n_________\n(^١) انظر: \"الأصل\" ١/ ٤٠١ - ٤٠٢، \"مختصر اختلاف العلماء\" ٢/ ١٤٥ - ١٤٦، \"المدونة\" ١/ ٣١٧، \"المجموع\" ٨/ ٢٠٢، \"المغني\" ٥/ ٣٤٥.\n(^٢) \"الحاوي\" كتاب الحج ٢/ ٧٤٣.","vol":"12","page":139},{"text":"وخروجه من مكة بلا طواف أشد كراهة (^١).\nفائدة:\nثبت في \"صحيح مسلم\" من حديث ابن عمر: أنه - ﵇ - صلى الظهر يوم النحر بمنى كما سلف (^٢)، وثبت فيه أيضًا من حديث جابر: أنه صلى الظهر بمكة (^٣).\nقال ابن حزم: وكذا قالته عائشة فاستشكل الجمع بينهما، ونسب أحدهما إلى الوهم. قال ابن حزم: إلا أن الأغلب عندنا أنه صلى الظهر بمكة؛ لوجوه ذكرها قال: ولم يبق من حجة الوداع شيء لم يبن لي وجهه غير الجمع بينهما، ومن تلك الوجوه: اتفاق عائشة وجابر على ذَلِكَ؛ ولأن حجة الوداع كانت في شهر آذار، وهو وقت تساوي الليل والنهار، وقد دفع - ﵇ - من مزدلفة قبل طلوع الشمس إلى منى وخطب بها، وفعل أعمالًا لا تسع صلاته الظهر بمنى (^٤).\nوقال القرطبي: حديث جابر أصح، ويعضده حديث أنس: أنه صلى العصر يوم النحر بالأبطح، وإنما صلى الظهر بمنى يوم التروية، كما قال أنس (^٥).\nوفي حديث ابن عمر (^٦) وهم من بعض الرواة (^٧).\n_________\n(^١) \"المجموع\" ٨/ ١٩٨.\n(^٢) مسلم (١٣٠٨) كتاب: الحج، باب: استحباب طواف الإفاضة يوم النحر.\n(^٣) مسلم (١٢١٨/ ١٤٧) باب: حجة النبي - ﷺ - مطولًا.\n(^٤) \"حجة الوداع\" ٢٩٦.\n(^٥) سيأتي برقم (١٧٦٣) كتاب: الحج، باب: من صلى العصر يوم النفر بالأبطح، ورواه مسلم (١٣٠٩) باب: استحباب طواف الإفاضة يوم النحر.\n(^٦) رواه مسلم (١٣٠٨) باب: استحباب طواف الإفاضة يوم النحر.\n(^٧) \"المفهم\" ٣/ ٤١١.","vol":"12","page":140},{"text":"وقال غيره من المتأخرين: يحتمل أن يكون أعادها بمنى؛ لبيان الجواز، كما صلى بأصحابه في بطن نخل مرتين (^١).\nفائدة أخرى:\nفي قولها: (فأراد منها ما يريد الرجل من أهله) فيه أنه لا بأس بالإعلام بذلك، وإنما المكروه أن يغشاها حيث يسمع أو يرى.\n_________\n(^١) سلف برقم (٩٤٢) كتاب: صلاة الخوف، باب: صلاة الخوف، ورواه مسلم (٨٣٩) كتاب: صلاة المسافرين، باب: صلاة الخوف. من حديث ابن عمر.\nقال النووي في \"شرح مسلم\" ٩/ ١٩٣: ثبت في الصحيحين في صلاته - ﷺ - ببطن نخل أحد أنواع صلاة الخوف …","vol":"12","page":141},{"text":"<span data-type='title' id=toc-1323>١٣٠ - باب إِذَا رَمَى بَعْدَ مَا أَمْسَى أَوْ حَلَقَ قَبْلَ أَنْ يَذْبَحَ نَاسِيًا أَوْ جَاهِلًا</span>\n١٧٣٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - قِيلَ لَهُ فِي الذَّبْحِ وَالحَلْقِ وَالرَّمْيِ وَالتَّقْدِيمِ وَالتَّأْخِيرِ، فَقَالَ: \"لَا حَرَجَ\". [انظر: ٨٤ - مسلم: ١٣٠٧ - فتح: ٣/ ٥٦٨]\n\n١٧٣٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - يُسْأَلُ يَوْمَ النَّحْرِ بِمِنًى، فَيَقُولُ: \"لَا حَرَجَ\". فَسَأَلَهُ رَجُلٌ فَقَالَ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ. قَالَ: \"اذْبَحْ، وَلَا حَرَجَ\". وَقَالَ: رَمَيْتُ بَعْدَ مَا أَمْسَيْتُ. فَقَالَ: \"لَا حَرَجَ\". [انظر: ٨٤ - فتح: ٣/ ٥٦٨]\nذكر فيه حديث ابن عباس أَنَّ النَّبِيَّ - ﷺ - قِيلَ لَهُ فِي الذَّبْحِ وَالحَلْقِ وَالرَّمْيِ وَالتَّقْدِيمِ وَالتَّأْخِيرِ، فَقَالَ: \"لَا حَرَجَ\".\nوحديثه أيضًا كَانَ النَّبِيُّ - ﷺ - يُسْأَلُ يَوْمَ النَّحْرِ بِمِنًى، فَيَقُولُ: \"لَا حَرَجَ\". فَسَأَلَهُ رَجُلٌ فَقَالَ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ. قَالَ: \"اذْبَحْ، وَلَا حَرَجَ\". قَالَ: رَمَيْتُ بَعْدَ مَا أَمْسَيْتُ. فَقَالَ: \"لَا حَرَجَ\".\nوقد سلفت طرقه قريبًا في باب: الذبح قبل الحلق (^١)، وقد قام الإجماع على أن الاختيار في رمي جمرة العقبة يوم النحر من طلوع الشمس إلى زوالها، وأنه إن رمى قبل غروب يومه أجزأه عنه إلا مالك فإنه يستحب له أن يهريق دمًا يجيء به من الحل (^٢).\nواختلفوا فيمن رمى ليلًا، أو من الغد فقال مالك: عليه دم، وهو\n_________\n(^١) سلف برقم (١٧٢١).\n(^٢) انظر: \"التمهيد\" ٧/ ٢٦٨، \"المغني\" ٥/ ٢٩٥.","vol":"12","page":142},{"text":"قول عطاء والثوري وإسحاق (^١)، وقال مالك في \"الموطأ\": من نسي جمرة من الجمار أيام التشريق حَتَّى يُمسي، يرميها أية ساعة شاء من ليل أو نهار ما دام بمنى، كما يصلي الصلاة آية ساعة ذكرها من ليل أو نهار، ولم يذكر دمًا (^٢). وذكر عنه ابن القاسم: أنه كان يرى مرة عليه الدم، ومرة لا، قال: وقد تأخرت صفية امرأة ابن عمر على ابنة أخيها حَتَّى أتت منًى بعدما (غابت) (^٣) الشمس فرمت، ولم يبلغنا أنّ ابن عمر أمرها بشيء (^٤). وقال أبو حنيفة: إن رماها ليلًا فلا شيء عليه، وإن أخرها إلى الغد فعليه دم، وقالا صاحباه والشافعي وأبو ثور: لا شيء عليه، وإن أخرها إلى الغد. وقال الثوري: إن أخرها عامدًا إلى الليل فعليه دم. وقال أبو حنيفة وإسحاق فيما حكاه ابن قدامة: أنه إذا أخرها إلى الليل لا يرميها حَتَّى تزول الشمس من الغد (^٥). وعن الشافعي والصاحبين وابن المنذر: يرمي ليلًا لقوله: \"وَلَا حَرَجَ\" (^٦) وقال ابن عمر: إن فاته الرمي حَتَّى تغيب الشمس فلا يرمِ حَتَّى تزول الشمس من الغد، واحتجوا بحديث الباب: \"لَا حَرَجَ\" للذي قال: (رميت بعدما أمسيت) وأيضًا فإنه - ﵇ - رخّص لرعاء الإبل في مثله، يرعون نهارًا ويرمون ليلًا (^٧)، وما كان ليرخص\n_________\n(^١) انظر: \"الاستذكار\" ١٣/ ٢٢٢ - ٢٢٣.\n(^٢) \"الموطأ\" ١/ ٥٤٦ (١٤٢٤) كتاب: المناسك، باب: الجمار.\n(^٣) في (ج): غربت.\n(^٤) \"الموطأ\" ١/ ٥٤٤ (١٤١٧).\n(^٥) \"المغني\" ٥/ ٢٩٥ - ٢٩٦.\n(^٦) السابق.\n(^٧) رواه بهذا اللفظ ابن خزيمة ٤/ ٣١٩ (٢٩٧٥) كتاب: المناسك، باب: الرخصة للرعاء في رمي الجمار بالليل. من طريق عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، عن أبي البداح بن عاصم بن عدي، عن أبيه عاصم بن عدي: أن رسول الله - ﷺ - رخص للرعاء أن يرموا يومًا، وأن يجمعوا للرمي. =","vol":"12","page":143},{"text":"لهم فيما لا يجوز، وحجة مالك: أنه - ﵇ - وقّت لها وقتًا وهو يوم النحر فمن رمى بعد غروبه فقد رمى بعد وقتها، ومن فعل في الحج شيئًا بعد وقته فعليه دم، وقد أسلفنا الاختلاف في رمي جمرة العقبة قبل طلوع الفجر، أو الشمس من يوم النحر لأهل العذر وغيرهم في باب: من قدم ضعفة أهله بالليل، فراجعه (^١).\nوقوله: (\"ارمِ وَلَا حَرَجَ\") إنما كان بالنهار؛ لأن السؤال كان يوم النحر، ولا يكون اليوم إلا قبل المغيب، كذا قاله ابن قدامة (^٢)، ونقل ابن دحية في \"المولد\" عن بعض المتكلمين: أن اليوم يجمع النهار والليل.\nوأما قول البخاري: (ناسيًا أو جاهلًا)، فإن العلماء لم يفرقوا بين العامد والجاهل في أمور الحج، وقد سلف الاختلاف فيمن حلق قبل الذبح في باب: الذبح قبل الحلق، فراجعه.\nوالمراد هنا بالمساء: ما بعد الزوال؛ لأنه لغة العرب يسمون ما بعده مساء وعشاء ورواحًا، روى مالك، عن ربيعة، عن القاسم بن محمد أنه قال: ما أدركت الناس إلا وهم يصلون الظهر بعشي (^٣)، وإنما يريد تأخيرها إلى ربع القامة، ويتمكن الوقت في شدة الحر وهو وقت الإبراد الذي أمر به الشارع.\n_________\n= ولهذا الحديث طرق أخرى وألفاظ كثيرة، انظرها في \"البدر المنير\" ٦/ ٢٧٤ - ٢٨٠ فقد جمع مصنفه -﵀- طرقه وألفاظه، بما لا تجده في مكان آخر، بل قل أن تجد مثله، فلينظر، وانظر أيضًا: \"تلخيص الحبير\" ٢/ ٢٦٢ - ٢٦٣، و\"الإرواء\" (١٠٨٠).\n(^١) سلف برقم (١٦٧٦).\n(^٢) \"المغني\" ٥/ ٢٩٥ - ٢٩٦.\n(^٣) \"الموطأ\" ١/ ٨ (١٢) باب: وقوت الصلاة.","vol":"12","page":144},{"text":"<span data-type='title' id=toc-1324>١٣١ - باب الفُتْيَا عَلَى الدَّابَّةِ عِنْدَ الجَمْرَةِ</span>\n١٧٣٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عِيسَى بْنِ طَلْحَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو أَنَّ رَسُولَ اللهِ - ﷺ - وَقَفَ فِي حَجَّةِ الوَدَاعِ، فَجَعَلُوا يَسْأَلُونَهُ، فَقَالَ رَجُلٌ: لَمْ أَشْعُرْ فَحَلَقْتُ قَبْلَ أَنْ أَذْبَحَ. قَالَ: \"اذْبَحْ وَلَا حَرَجَ\". فَجَاءَ آخَرُ فَقَالَ: لَمْ أَشْعُرْ فَنَحَرْتُ قَبْلَ أَنْ أَرْمِيَ. قَالَ: \"ارْمِ وَلَا حَرَجَ\". فَمَا سُئِلَ يَوْمَئِذٍ عَنْ شَيْءٍ قُدِّمَ وَلَا أُخِّرَ إِلاَّ قَالَ: \"افْعَلْ وَلَا حَرَجَ\". [انظر: ٨٣ - مسلم: ١٣٠٦ - فتح: ٣/ ٥٦٩]\n\n١٧٣٧ - حَدَّثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا ابْنُ جُرَيْجٍ، حَدَّثَنِي الزُّهْرِيُّ، عَنْ عِيسَى بْنِ طَلْحَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ العَاصِ - ﵁ - حَدَّثَهُ أَنَّهُ شَهِدَ النَّبِيَّ - ﷺ - يَخْطُبُ يَوْمَ النَّحْرِ، فَقَامَ إِلَيْهِ رَجُلٌ، فَقَالَ: كُنْتُ أَحْسِبُ أَنَّ كَذَا قَبْلَ كَذَا. ثُمَّ قَامَ آخَرُ فَقَالَ: كُنْتُ أَحْسِبُ أَنَّ كَذَا قَبْلَ كَذَا، حَلَقْتُ قَبْلَ أَنْ أَنْحَرَ، نَحَرْتُ قَبْلَ أَنْ أَرْمِيَ. وَأَشْبَاهَ ذَلِكَ. فَقَالَ النَّبِيُّ - ﷺ -: \"افْعَلْ وَلَا حَرَجَ\". لَهُنَّ كُلِّهِنَّ، فَمَا سُئِلَ يَوْمَئِذٍ عَنْ شَيْءٍ إِلاَّ قَالَ: \"افْعَلْ وَلَا حَرَجَ\". [انظر: ٨٣ - مسلم: ١٣٠٦ - فتح: ٣/ ٥٦٩]\n\n١٧٣٨ - حَدَّثَنَا إِسْحَاقُ قَالَ: أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عِيسَى بْنُ طَلْحَةَ بْنِ عُبَيْدِ اللهِ، أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ العَاصِ ﵄ قَالَ: وَقَفَ رَسُولُ اللهِ - ﷺ - عَلَى نَاقَتِهِ. فَذَكَرَ الحَدِيثَ. تَابَعَهُ مَعْمَرٌ عَنِ الزُّهْرِيِّ. [انظر: ٨٣ - مسلم: ١٣٠٦ - فتح: ٣/ ٥٦٩]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو: أَنه - ﷺ - وَقَفَ فِي حَجَّةِ الوَدَاعِ، فَجَعَلُوا يَسْأَلُونَهُ، وذكر فيه الحلق قبل الذبح. قَالَ: \"اذْبَحْ وَلَا حَرَجَ\". والنحر قبل الرمي فقَالَ: \"ارْمِ وَلَا حَرَجَ\". فَمَا سُئِلَ يَوْمَئِذٍ عَنْ شَيْءٍ قُدِّمَ وَلَا أُخِّرَ إِلَّا قَالَ: \"افْعَلْ وَلا حَرَجَ\".\nوحديثه أيضًا: أنه شَهِدَ النَّبِيَّ - ﷺ - يَخْطُبُ يَوْمَ النَّحْرِ، فَقَامَ إِلَيْهِ رَجُلٌ","vol":"12","page":145},{"text":"فَقَالَ: كُنْتُ أَحْسِبُ أَنَّ كَذَا قَبْلَ كَذَا. ثُمَّ قَامَ آخَرُ بمثله حَلَقْتُ قَبْلَ أَنْ أَنْحَرَ، نَحَرْتُ قَبْلَ أَنْ أَرْمِيَ. وَأَشْبَاهَ ذَلِكَ. \"افْعَلْ وَلَا حَرَجَ\". لَهُنَّ كُلِّهِنَّ، فَمَا سُئِلَ يَوْمَئِذٍ عَنْ شَيءٍ إِلَّا قَالَ: \"افْعَلْ وَلَا حَرَجَ\".\nوحديثه أيضًا: وَقَفَ رَسُولُ اللهِ - ﷺ - عَلَى نَاقَتِهِ. فَذَكَرَ الحَدِيثَ. تَابَعَهُ مَعْمَرٌ، عَنِ الزُّهْرِيِّ.\nيعني: أنه تابع صالحًا، وهذِه المتابعة أخرجها مسلم في \"صحيحه\" من حديث عبد الرزاق عنه (^١)، وفائدة طريق صالح التصريح بسماع ابن شهاب، عن عيسى بن طلحة، وقد تقدم هذا التبويب في كتاب العلم (^٢)، وأن معناه أنه يجوز أن يسأل العالم وإن كان مشتغلًا بطاعة الله، وقد أجاب السائل وقال له: \"لا حرج\" وكل ذَلِكَ طاعة لله تعالى، وكان ذَلِكَ عند الجمرة كما سلف هناك، وإليه أشار هنا عند الجمرة، وكان وقوفه ليعلّم الناس دينهم، ويجيبهم عن مسائلهم.\nواعترض الإسماعيلي فقال: ليس في حديثه أنه كان على دابة، ولا في حديثنا، وفي حديث بندار، عن يحيى وعبد الرحمن: جلس في حجة الوداع فقام رجل .. الحديث.\nوفي حديث ابن جريج، عن ابن شهاب: بينما: هو يخطب يوم النحر؛ فإن قال فيه بعضهم أنه وقف على راحلته، فقد يجوز أن يكون ركبها وجلس عليها ثم وقف، وإنما ذكر ذَلِكَ عن صالح بن كيسان، عن الزهري في هذا الحديث.\nقلت: فيه: وقف على ناقته، وهو صريح في المقصود.\n_________\n(^١) مسلم (١٣٠٦) كتاب: الحج، باب: من حلق قبل النحر أو نحر قبل الرمي.\n(^٢) سلف برقم (٨٣).","vol":"12","page":146},{"text":"وقوله: (لَمْ أَشْعُرْ). الظاهر أنه كان جاهلًا؛ لقوله في الرواية: (كُنْتُ أَحْسِبُ أَنَّ كَذَا قَبْلَ كَذَا) وإن كان يحتمل النسيان أيضًا.\nقال ابن التين: ويحتمل أن المراد بقوله: \"ولَا حَرَجَ\" أي: لا إثم؛ لأن الحرج: الإثم، ويعظم السؤال خوفَ الإثم.\nقال: وقوله: (فَمَا سُئِلَ يَوْمَئِذٍ عَنْ شَيْءٍ) المراد: ما بيّن فيما مضى لا كل شيء. قال: ولا يقتضي إباحة ذَلِكَ؛ لأنه إنما سئل عمن فعله جهلًا، وقد بين الترتيب المشروع فيه. وقوله: (يَخْطُبُ يَوْمَ النَّحْرِ) هذِه\nهي الخطبة الثالثة، ومن المالكية من لا يطلق عليها اسم الخطبة.\nفائدة:\nالبخاري روى الحديث الأخير، عن إسحاق: ثَنَا يعقوب، وذكر الجيّاني: أنه ابن منصور، نسبه ابن السكن والأصيلي، قال: وذكر (أبو نصر) (^١) أن ابن منصور وإسحاق بن إبراهيم يرويانه عن يعقوب (^٢)، ورواه أبو نعيم من حديث ابن شيرويه ثنا إسحاق، ثنا يعقوب، فيكون إسحاق بن إبراهيم؛ لأن عبد الله بن محمد بن شيرويه، روى عنه \"مسنده\" ولم تُعلَم له رواية عن إسحاق بن منصور (^٣).\n_________\n(^١) تحته في الأصل: يعني: الكلاباذي.\n(^٢) \"تقييد المهمل\" ٣/ ٩٦٣ - ٩٦٤.\n(^٣) فائدة: قلت: وإسحاق بن إبراهيم هو ابن راهويه، وهو المتَرَجِّحُ أيضًا عند الحافظ ابن حجر؛ مستدلًّا على ذلك من وجه آخر غير الذي ذكره المصنف هنا ألا وهو قول إسحاق: أخبرنا يعقوب. قال الحافظ: لأن إسحاق بن راهويه لا يحدث عن مشايخه إلا بلفظ الإخبار بخلاف إسحاق بن منصور فيقول: حدثنا. انظر \"الفتح\" ٣/ ٥٧٠.","vol":"12","page":147},{"text":"<span data-type='title' id=toc-1325>١٣٢ - باب الخُطْبَةِ أَيَّامَ مِنًى</span>\n١٧٣٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا فُضَيْلُ بْنُ غَزْوَانَ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - خَطَبَ النَّاسَ يَوْمَ النَّحْرِ فَقَالَ: \"يَا أَيُّهَا النَّاسُ، أَيُّ يَوْمٍ هَذَا؟ \". قَالُوا: يَوْمٌ حَرَامٌ. قَالَ: \"فَأَيُّ بَلَدٍ هَذَا؟ \". قَالُوا: بَلَدٌ حَرَامٌ. قَالَ: \"فَأَيُّ شَهْرٍ هَذَا؟ \". قَالُوا: شَهْرٌ حَرَامٌ. قَالَ: \"فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا\". فَأَعَادَهَا مِرَارًا، ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: \"اللَّهُمَّ هَلْ بَلَّغْتُ؟ اللَّهُمَّ هَلْ بَلَّغْتُ؟ \". قَالَ ابْنُ عَبَّاسٍ ﵄: فَوَالَّذِى نَفْسِي بِيَدِهِ إِنَّهَا لَوَصِيَّتُهُ إِلَى أُمَّتِهِ: \"فَلْيُبْلِغِ الشَّاهِدُ الغَائِبَ، لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". [٧٠٧٩ - فتح: ٣/ ٥٧٣]\n\n١٧٤٠ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَمْرٌو قَالَ: سَمِعْتُ جَابِرَ بْنَ زَيْدٍ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ بِعَرَفَاتٍ. تَابَعَهُ ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو. [١٨٤١، ١٨٤٣، ٥٨٠٤، ٥٨٥٣ - مسلم: ١١٧٨ - فتح:٣/ ٥٧٣]\n\n١٧٤١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا قُرَّةُ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ، وَرَجُلٌ أَفْضَلُ فِي نَفْسِي مِنْ عَبْدِ الرَّحْمَنِ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي بَكْرَةَ - ﵁ - قَالَ: خَطَبَنَا النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ قَالَ: \"أَتَدْرُونَ أَيُّ يَوْمٍ هَذَا؟ \". قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. قَالَ: \"أَلَيْسَ يَوْمَ النَّحْرِ؟ \". قُلْنَا: بَلَى. قَالَ: \"أَيُّ شَهْرٍ هَذَا؟ \". قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. فَقَالَ: \"أَلَيْسَ ذُو الحَجَّةِ؟ \". قُلْنَا: بَلَى. قَالَ: \"أَيُّ بَلَدٍ هَذَا؟ \". قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. قَالَ: \"أَلَيْسَتْ بِالبَلْدَةِ الحَرَامِ؟ \". قُلْنَا بَلَى. قَالَ: \"فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي","vol":"12","page":148},{"text":"شَهْرِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا، إِلَى يَوْمِ تَلْقَوْنَ رَبَّكُمْ، أَلَا هَلْ بَلَّغْتُ؟ \". قَالُوا: نَعَمْ. قَالَ: \"اللَّهُمَّ اشْهَدْ، فَلْيُبَلِّغِ الشَّاهِدُ الغَائِبَ، فَرُبَّ مُبَلَّغٍ أَوْعَى مِنْ سَامِعٍ، فَلَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". [انظر: ٦٧ - مسلم: ١٦٧٩ - فتح: ٣/ ٥٧٣]\n\n١٧٤٢ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا عَاصِمُ بْنُ مُحَمَّدِ بْنِ زَيْدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ - بِمِنًى: \"أَتَدْرُونَ أَيُّ يَوْمٍ هَذَا؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَقَالَ: \"فَإِنَّ هَذَا يَوْمٌ حَرَامٌ، أَفَتَدْرُونَ أَيُّ بَلَدٍ هَذَا؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"بَلَدٌ حَرَامٌ، أَفَتَدْرُونَ أَيُّ شَهْرٍ هَذَا؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"شَهْرٌ حَرَامٌ -قَالَ: - فَإِنَّ اللهَ حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي شَهْرِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا\". وَقَالَ هِشَامُ بْنُ الغَازِ: أَخْبَرَنِي نَافِعٌ عَنِ ابْنِ عُمَرَ ﵄ وَقَفَ النَّبِيُّ - صلي الله عليه وسلم - يَوْمَ النَّحْرِ بَيْنَ الجَمَرَاتِ فِي الحَجَّةِ التِي حَجَّ بِهَذَا، وَقَالَ: \"هَذَا يَوْمُ الحَجِّ الأَكْبَرِ\"، فَطَفِقَ النَّبِيُّ - ﷺ - يَقُولُ: \"اللَّهُمَّ اشْهَدْ\". وَوَدَّعَ النَّاسَ. فَقَالُوا: هَذِهِ حَجَّةُ الوَدَاعِ. [٤٤٠٣، ٦٠٤٣، ٦١٦٦، ٦٧٨٥، ٦٨٦٨، ٧٠٧٧ - فتح: ٣/ ٥٧٤]\nذكر فيه أربعة أحاديث:\nأحدها: حديث ابن عَبَّاسٍ أَنَّ النبي - ﷺ - خطَبَ النَاسَ يَوْمَ النَّحْرِ فَقَالَ: \"يَا أَيُّهَا النَّاسُ، أَيُّ يَوْمٍ هذا؟ \". \"فَأَيُّ بَلَدٍ هذا؟ فَأَيُّ شَهْرٍ هذا؟ \".\nثانيها: حديثه أيضًا: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ بِعَرَفَاتٍ. تَابَعَهُ -يعني شعبة- ابن عُيَيْنَةَ، عَنْ عَمْرٍو بن دينار.\nثالثها: حديث أَبِي بَكْرَةَ: خَطَبَنَا النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ .. الحديث بطوله.\nرابعها: حديث ابن عُمَرَ قَالَ: قَالَ النَّبِيُّ - ﷺ - بمِنًى: \"أتدْرُونَ أَيُّ يَوْمٍ هذا؟ .. \" الحديث.","vol":"12","page":149},{"text":"وَقَالَ هِشَامُ بْنُ الغَازِ: أَخْبَرَنِي نَافِعٌ، عَنِ ابن عُمَرَ: وَقَفَ النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ .. الحديث.\nالشرح:\nهذِه الأحاديث يصدق بعضها بعضًا إلا أن حديث ابن عباس بعرفات لا بمنى، فلا مدخل له هنا، ورواه ابن ماجه من حديث سفيان بن عيينة، عن عمرو، عن جابر، عنه قال: سمعت النبي - ﷺ - يخطب على المنبر (^١).\nولما أخرجه مسلم من طريق (أبي عمرو) (^٢) بن دينار لم يذكر واحد منهم: يخطب بعرفات، غير شعبة (^٣).\nوقوله: (قَالَ هِشَامُ) إلى آخره، أسنده أبو داود: حَدَّثَنَا المؤمل بن الفضل، عن الوليد بن مسلم، عن هشام به (^٤). وأجاب ابن المنير بأنه ساقها؛ ليرد على منكر خطبة يوم النحر، فإن الراوي سماها خطبة، كما سمى التذكرة يوم عرفة خطبة، وقد اتفقوا على خطبة عرفة، فألحق المختلف فيه بالمتفق عليه (^٥)، أو يكون لمَّا ذكر حديث ابن عباس في يوم النحر أراد أن يذكر أيضًا أنه روى خطبة يوم عرفة؛ لئلا\n_________\n(^١) ابن ماجه (٢٩٣١) كتاب: المناسك، باب: السراويل والخفين للمحرم إذا لم يجد إزارًا أو نعلين.\n(^٢) كذا في الأصل: والصحيح (عمرو) كما في \"صحيح مسلم\" (١١٧٨).\n(^٣) مسلم (١١٧٨) كتاب: الحج، باب: ما يباح للمحرم بحج أو عمرة وما لا يباح.\n(^٤) أبو داود (١٩٤٥) كتاب: المناسك، باب: يوم الحج الأكبر.\nومن هذِه الطريق رواه ابن حزم في \"حجة الوداع\" (١١٤، ٥٤٢). ورواه ابن سعد ٢/ ١٨٣ من طريق آخر عن الوليد بن مسلم .. به، ورواه ابن ماجه (٣٠٥٨) كتاب: المناسك، باب: الخطبة يوم النحر، البيهقي ٥/ ١٣٩ من طريقين عن هشام .. به، وانظر: \"صحيح أبي داود\" (١٧٠٠).\n(^٥) \"المتواري\" ص ١٤٦.","vol":"12","page":150},{"text":"يتوهم متوهم أنهما حديث واحد.\nوفي حديث ابن عباس: لما سألهم: (\"أي يوم هذا؟ \" قالوا: يوم حرام) وكذا أجابوه في البلد والشهر.\nوفي حديث أبي بكرة فيها كلها: (الله ورسوله أعلم)، فيحتمل أن يكون ذَلِكَ في موطنين.\nوقوله: (\"أَيُّ يَوْمٍ؟ \" و\"أَيُّ بَلَدٍ؟ \" \"أَيُّ شَهْرٍ؟ \") خرج مخرج الاستفهام، والمراد به: التقرير؛ لأنه أبلغ، وأتى فيها على معالم الدين كلها فيسمع الحاضر، ويبلغ الغائب؛ لتقوم الحجة وتنقطع المحجَّة، وكرر تأكيدًا، ومثَّل باليوم، وبالشهر، وبالبلد؛ ليؤكد تحريم ما حرم من الدماء، والأموال، والأعراض.\n\"وذو الحجة\" بفتح حائه أشهر (^١)، والعرض ما يحميه الإنسان ويلزمه القيام به، قاله أبو عمرو، وقال الأصمعي: هو ما يُمدح به ويُذم، وهو في قول حسَّان:\nفإن أبي ووالده وعرضي … لعرض محمد منكم وقاء\nفقال ابن قتيبة: نفسه، ورد عليه: بأن المراد: آباؤه، ذكر العموم بعد الخصوص. وقال ابن التين في حجة الوداع: قيل: العرض: الحسب، وقيل: النفس.\n_________\n(^١) قلت: بل ذكر النووي ﵀ خلاف ذلك حيث قال: وذو الحجة بكسر الحاء هذه اللغة المشهورة، ويجوز في لغة قليلة فتح الحاء. \"شرح مسلم\" ١١/ ١٦٨، ويئيد ما قاله النووي تعقبُ العيني المصنفَ حيث قال: وقال صاحب \"التوضيح\": فتح الحاء أشهر. قلت: نقله عن صاحب \"التلويح\" وهو نقله عن القزاز، وفي \"المثلث\" لابن سيده: جعلهما سواء، ولكن في ألسن العامة الكسرة أشهر. اهـ \"عمدة القاري\" ٨/ ٢٥٢.","vol":"12","page":151},{"text":"وقوله: (\"لا تَرْجِعُوا بَعْدِي كُفَّارًا\").\nأي: لا يستحل بعضكم من بعض ما استحل الكفار، قاله الداودي.\nوقال أبو منصور: فيه قولان:\nأحدهما: لابسين السلاح، والكفر: الستر.\nوالثاني: أنه يُكَفِّر الناس فيَكْفُر كما تفعل الخوارج إذا استعرضوا الناس؛ لقوله - ﵇ -: \"من قال لأخيه: يا كافر فقد باء بها أحدهما\" (^١)، ذكره الهروي (^٢). ويحتمل كفارًا بغير حق، أوكفر النعمة، أو حقيقة، أو يقرب منه، أو للتشبيه بهم، وقيل: هم أهل الردة، قتلهم الصديق.\nومعنى: (\"بعدي\") أي: وفاتي أو فراقي من موقفي، أو خلافي فتخلفوني في أنفسكم بغير الذي أمرتكم به.\nوقوله: (\"يَضْرِبُ\") الرواية برفع الباء، وضبطه بعضهم بسكونها، أي: أن ترجعوا بعدي.\nوقوله: (\"أَلَيْسَتْ بِالبَلْدَةِ\") يريد البلدة المحرمة، ويُقال: البلدة اسم خاص لمكة وقد سلف أسماؤها.\nوقوله: (\"هَلْ بَلَّغْتُ؟ \") سميت حجة البلاغ من أجل ذَلِكَ.\nوقوله: (\"هذا يَوْمُ الحَجِّ الأَكْبَرِ\") فيه دلالة واضحة أنه يوم النحر، وقد سلف ذكر ذَلِكَ، وقد أسلفنا فيما مضى خطب الحج، وأن مالكًا قال: إنها ثلاثة: يوم التروية، ويوم عرفة، وثاني يوم النحر، وهو يوم القر؛\n_________\n(^١) سيأتي برقم (٦١٠٤) كتاب: الأدب، باب: من أكفر أخاه بغير تأويل فهو كما قال، ورواه مسلم (٦٠) كتاب: الإيمان، باب: بيان حال إيمان من قال لأخيه المسلم: يا كافر. من حديث ابن عمر.\n(^٢) \"غريب الحديث\" ١/ ٣٨٢.","vol":"12","page":152},{"text":"لأن الناس يقرون فيه بمنى (^١)، وهو قول أبي حنيفة وأصحابه، ووافقهم الشافعي، إلا أنه أبدل ثاني النحر بثالثه، وزاد خطبة يوم النحر بعد الزوال، يعلمهم فيها حكم الرمي والمبيت والنحر، واحتج الشافعي لخطبة يوم النحر بأحاديث الباب، قال: وبالناس حاجة إلى هذِه الخطبة؛ ليعلمهم أعمال اليوم من الرمي والذبح والحلق والطواف (^٢).\nوقال ابن القصار: إنما فعل ذَلِكَ؛ لأجل تبليغ ما ذكر؛ لكثرة اجتماعهم من أقاصي الدنيا فظن أنه خطب.\nقلت: وأي خطبة أبلغ من هذِه؟ وادعى الطحاوي أن هذِه الخطبة لم تكن من أسباب الحج؛ لأنه ذكر فيها أمورًا لا يصلح لأحد بعده ذكرها، والخطبة إنما هي لتعليم الحج، ولم ينقل أحد عنه أنه علمهم يوم النحر شيئًا من سنن الحج، فعلمنا أن خطبة يوم النحر لم تكن للحج، وإنما كانت لما سواه. وهو عجيب! فإنه - ﵇ - نبه على عظم اليوم، وهو من مهمات الحج.\nوفيه: إشعار أن المناسك التي تفعل فيه من المهمات كالرمي والإفاضة وغير ذَلِكَ من تمام الحج.\nقال ابن القصار: وقوله يحتاج أن يعلمهم النحر، وقد تقدم تعليمهم في خطبة عرفة وأعلمهم بما عليهم فيه وكانت خطبه ثلاثًا، كل خطبة ليومين. قالوا: والخطبة التي ذكرها الشافعي يمكن تعلم حكمها مما\nقبلها. قال ابن المواز: وكلها لا يجلس فيها إلا عرفة فيجلس في وسطها، ولا يجهر بالقراءة في شيء من صلواتها (^٣).\n_________\n(^١) انظر: \"المنتقى\" ٣/ ٣٦ - ٣٧.\n(^٢) انظر: \"المجموع\" ٨/ ١١٩.\n(^٣) \"المنتقى\" ٣/ ٣٦.","vol":"12","page":153},{"text":"وفيه: حرمة الدماء والأعراض والأموال، وإنما وجه الخطاب لهم إذ كانوا أهل ملة واحدة، ونظيره: ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالبَاطِلِ﴾ [النساء: ١٢٩] فالأخوة واحدة.\nوفيه: أن مستحل المال كمستحل الدم ومستحل العرض كمستحل المال. وفي الخبر: \"حرمة مال المسلم كحرمة دمه\" (^١) ولا يرد قطاع الطريق والخوارج ومن يجب قتله بحد لزمه، فإن دمه يحل دون ماله؛ لأن ذَلِكَ عقوبة لجرمه دون ماله، كما أمر بعقوبة آخر في ماله دون بدنه، وهذا بحق (^٢).\n_________\n(^١) رواه أحمد ١/ ٤٤٦، وأبو يعلى ٩/ ٥٥ - ٥٦ (٥١١٩) من طريق إبراهيم الهجري، عن الأحوص، عن عبد الله مرفوعًا: \"سباب المسلم أخاه فسوق، وقتاله كفر، وحرمة ماله كحرمة دمه\". وحديث عبد الله هذا قد سلف برقم (٤٨) وسيأتي برقم (٦٠٤٤، ٧٠٧٦)، ورواه مسلم (٦٤) لكن مختصرًا دون قوله: \"وحرمة ماله كحرمة دمه\".\n(^٢) ورد في هامش الأصل ما نصه: آخر ٤ من ٧، من تجزئة المصنف، ثم بلغ في السابع بعد الثلاثين، كتبه مؤلفه.","vol":"12","page":154},{"text":"<span data-type='title' id=toc-1326>١٣٣ - باب هَلْ يَبِيتُ أَصْحَابُ السِّقَايَةِ أَوْ غَيْرُهُمْ بِمَكَّةَ لَيَالِيَ مِنًى</span>؟\n١٧٤٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄: رَخَّصَ النَّبِيُّ - ﷺ -. [انظر: ١٦٣٤ - مسلم: ١٣١٥ - فتح: ٣/ ٥٧٨]\n\n١٧٤٤ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - أَذِنَ. [١٦٣٤ - مسلم: ١٣١٥ - فتح: ٣/ ٥٧٨]\n\n١٧٤٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا عُبَيْدُ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ العَبَّاسَ - ﵁ - اسْتَأْذَنَ النَّبِيَّ - ﷺ - لِيَبِيتَ بِمَكَّةَ لَيَالِيَ مِنًى مِنْ أَجْلِ سِقَايَتِهِ، فَأَذِنَ لَهُ. تَابَعَهُ أَبُو أُسَامَةَ، وَعُقْبَةُ بْنُ خَالِدٍ، وَأَبُو ضَمْرَةَ. [انظر: ١٦٣٤ - مسلم: ١٣١٥ - فتح: ٣/ ٥٧٨]\nذكر فيه حديث عيسى بن يونس، عَنْ عُبَيْدِ الله، عَنْ نَافِع، عَنِ ابن عُمَرَ: رَخَّصَ رسول الله - ﷺ -.\nوعن ابن جريج به: أَنَّ النَّبِيَّ - ﷺ - أَذِنَ.\nوحَدَّثَنَي مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، ثَنَا أَبِي، ثَنَا عُبَيْدُ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابن عُمَرَ أَنَّ العَبَّاسَ اسْتَأْذَنَ النَّبِيَّ - ﷺ - لِيَبِيتَ بِمَكَّةَ لَيَالِيَ مِنًى مِنْ أَجْلِ سِقَايَتِهِ، فَأَذِنَ لَهُ. تَابَعَهُ أَبُو أُسَامَةَ، وَعُقْبَةُ بْنُ خَالِدٍ، وَأَبُو ضَمْرَةَ.\nحديث أبي ضمرة تقدم في باب: سقاية الحاج عن عبيد الله (^١).\nومتابعة أبي أسامة أخرجها مسلم، عن أبي بكر بن أبي شيبة، عن ابن\n_________\n(^١) سلف برقم (١٦٣٤).","vol":"12","page":155},{"text":"نمير وأبي أسامة، ثَنَا عبيد الله، به (^١). ومتابعة أبي ضمرة أنس بن عياض سلفت في الباب المشار إليه كما ذكرنا.\nقال الإسماعيلي: وقد وصله بلا شك فيه من سميت: الدراوردي، وعلي بن مسهر، وأبو ضمرة، وعقبة بن خالد، ومحمد بن فليح، وموسى بن عبيد الله، وأرسله ابن المبارك، عن عبيد الله، وقد سلف\nحكم الباب هناك (^٢) واضحًا.\nقال ابن المنذر: السنة أن يبيت الناس بمنى ليالي أيام التشريق، إلا من أرخص له رسول الله - ﷺ - في ذَلِكَ، فإنه أرخص للعباس أن يبيت بمكة من أجل سقايته، وأرخص لرعاء الإبل (^٣)، وأرخص لمن أراد التعجيل أن ينفر في النفر الأول.\nواختلف الفقهاء فيمن بات ليلة بمكة من غير من رخص له: فقال مالك: عليه دم، وقال الشافعي: إن بات ليلة أطعم عنها مسكينًا، وإن بات ليالي منى كلها أحببت أن يهريق دمًا، وقال أبو حنيفة وأصحابه: لا شيء عليه إن كان يأتي منى ورمى الجمار، وهو قول الحسن البصري، قالوا: ولو كانت سنة ما سقطت عن العباس وآله، وإنما هو استحباب وحسبه إذا رمى الجمار في وقتها، وقد روى سفيان ابن عيينة، عن عمرو بن دينار، عن عكرمة، عن ابن عباس. قال: لا بأس أن يبيت الرجل بمكة ليالي منى، ويظل إذا رمى الجمار (^٤).\n_________\n(^١) مسلم (١٣١٥) كتاب: الحج، باب: وجوب المبيت بمنى ليالي أيام التشريق.\n(^٢) ورد بهامش الأصل ما نصه: يعني: في باب سقاية الحاج.\n(^٣) تقدم تخريجه، وانظر \"البدر المنير\" ٦/ ٢٧٤ - ٢٨٠، و\"الإرواء\" (١٠٨٠)، وسيأتي.\n(^٤) ذكره ابن عبد البر في \"التمهيد\" ١٧/ ٢٦٢ - ٢٦٣.","vol":"12","page":156},{"text":"وحجة من أوجب الدم: أن الرخصة إنما هي بتخصيص من الشارع لأهل السقاية، ولمن أذن له النبي - ﷺ - دون غيرهم (^١).\nوقول البخاري: (أو غيرهم) يشير إلى من ألحق بهم كالمريض ونحوه مما أسلفنا هناك، وكذا رعاء الإبل لهم إذا رموا جمرة العقبة أن ينفروا ويدعوا المبيت بمنى، ولهم أن يدعوا رمي يوم، ويقضوه في اليوم الذي يليه قبل رمي ذَلِكَ (^٢)، وليس لهم أن يدعوا رمي يومين متواليين.\n_________\n(^١) انظر: \"مشكل الآثار\" ١/ ٢٢٥، \"المدونة\" ١/ ٣٣٠، \"المنتقى\" ٣/ ٤٦، \"الاستذكار\" ١٣/ ١٩٤، \"البيان\" ٤/ ٣٥٦ - ٣٥٧، \"روضة الطالبين\" ٣/ ١٠٥ - ١٠٦.\n(^٢) يدل على ذلك ما رواه أبو داود (١٩٧٥ - ١٩٧٦) كتاب: المناسك، باب: في رمي الجمار، والترمذي (٩٥٤ - ٩٥٥) كتاب: الحج، باب: ما جاء في الرخصة للرعاة أن يرموا يومًا، ويدعوا يومًا، والنسائي ٥/ ٢٧٣، وابن ماجه (٣٠٣٦ - ٣٠٣٧) كتاب: المناسك، باب: تأخير رمي الجمار من عذر، وأحمد ٥/ ٤٥٠، والدارمي ٢/ ١٢٠٧ (١٩٣٨) كتاب: المناسك، باب: في جمرة العقبة أي ساعة ترمى، والنسائي في \"الكبرى\" ٢/ ٤٦٢ (٤١٧٨)، وابن الجارود ٢/ ١٠٠ - ١٠١ (٤٧٧ - ٤٧٨)، وابن خزيمة ٤/ ٣١٩ - ٣٢٠ (٢٩٧٥ - ٢٩٧٩)، وابن حبان ٩/ ٢٠٠ (٣٨٨٨)، والطبراني ١٧/ ١٧١ - ١٧٢، والحاكم ١/ ٤٧٨، والبيهقي ٥/ ١٥٠، وابن عبد البر في \"التمهيد\" ١٧/ ٢٥٣، ٢٥٦ - ٢٥٧، والبغوي في \"شرح السنة\" ٧/ ٢٢٨ - ٢٢٩ (١٩٧٠)، والمزي في \"تهذيب الكمال\" ١٣/ ٥٠٨ من حديث عاصم بن عدي.\nوالحديث صححه المصنف -﵀- في \"البدر المنير\" ٦/ ٢٧٤، وصححه الألباني في \"صحيح أبي داود\" (١٧٢٤ - ١٧٢٥)، وفي \"الإرواء\" (١٠٨٠).","vol":"12","page":157},{"text":"<span data-type='title' id=toc-1327>١٣٤ - باب رَمْيِ الجِمَارِ</span>\nوَقَالَ جَابِرٌ: رَمَى النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ ضُحًى، وَرَمَى بَعْدَ ذَلِكَ بَعْدَ الزَّوَالِ.\n\n١٧٤٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مِسْعَرٌ، عَنْ وَبَرَةَ قَالَ: سَأَلْتُ ابْنَ عُمَرَ ﵄ مَتَى أَرْمِي الجِمَارَ؟ قَالَ: إِذَا رَمَى إِمَامُكَ فَارْمِهْ. فَأَعَدْتُ عَلَيْهِ المَسْأَلَةَ، قَالَ: كُنَّا نَتَحَيَّنُ، فَإِذَا زَالَتِ الشَّمْسُ رَمَيْنَا. [فتح: ٣/ ٥٧١]\nحَدَّثَنَا أَبُو نُعَيْمِ، ثَنَا مِسْعَرٌ، عَنْ وَبَرَةَ قَالَ: سَأَلْتُ ابن عُمَرَ: مَتَى أَرْمِي الجمَارَ؟ قَالَ: إِذَا رَمَى إِمَامُكَ فَارْمِهْ. فَأعَدْتُ عَلَيْهِ المَسْأَلَةَ، فقَالَ: كُنًّا نتَحَيَّنُ، فَإذَا زَالَتِ الشَّمْسُ رَمَيْنَا.\nأما تعليق جابر فأسنده مسلم من حديث ابن جريج، عن أبي الزبير عنه قال: رمى رسول الله - ﷺ - الجمرة يوم النحر ضحى، وأما بعده فإذا زالت الشمس (^١). ورواه أبو ذر الهروي عنه قال: سمعت جابرًا يقول: فذكره، وهو فائدة جليلة تزيل تهمة تدليسه.\nوأثر ابن عمر من أفراده، وعند الإسماعيلي: فإذا زاغت الشمس، أو مالت، والمراد بالجمرة: جمرة العقبة، وما بعده رمي أيام التشريق، وممن رماها بعد الزوال عمر، وابن عباس، وابن الزبير (^٢)، وكذا ابن عمر كما في البخاري، وهذِه سنة في رمي أيام التشريق، ولا يجوز إلا بعد الزوال عند الجمهور منهم: مالك والثوري وأبو حنيفة وصاحباه والشافعي وأحمد، وقال أبو حنيفة: القياس أنه لا يجوز\n_________\n(^١) مسلم (١٢٩٩) كتاب: الحج، باب: بيان وقت استحباب الرمي.\n(^٢) رواه ابن أبي شيبة ٣/ ٣٠٤ - ٣٠٥ (١٤٥٧٢، ١٤٥٧٤).","vol":"12","page":158},{"text":"إلا بعد الزوال لكنا استحببنا أن يكون في اليوم الثالث قبل الزوال، وقال إسحاق: إن رمى في اليوم الأول والثاني قبل الزوال أعاد، وفي الثالث يجزئه.\nوقال عطاء وطاوس: يجوز في الثلاثة قبل الزوال (^١). وحديث جابر وابن عمر يرده، والحجة في السنة، فلا معنى لقول من خالفها، ولا لمن استحب غيرها.\nواتفق مالك وأبو حنيفة والثوري والشافعي وأبو ثور أنه إذا مضت أيام التشريق وغابت الشمس من آخرها فقد فات الرمي، ويجبر ذَلِكَ بالدم، واعتبر ابن القاسم الصفرة إلا لمريضٍ، أو ناسٍ. ولنا وجه:\nإن رمى اليومين لا يخرج بغروبها بل يبقى إلى الفجر، قياسًا على الوقوف بعرفة.\nوأما الثالث: فينقضي بانقضاء يومه بلا خلاف.\nفرع:\nرمي جمرة العقبة من أسباب التحلل عندنا، وليس بركن خلافًا لعبد الملك المالكي (^٢) حيث قال: من خرجت عنه أيام منى، ولم يرم جمرة العقبة بطُل حجه، فإن ذكر بعد غروب شمس يوم النحر فعليه دم، وإن تذكر بعد فعليه بدنة، وقال ابن وهب: لا شيء عليه ما دامت أيام منى.\nفرع:\nيستحب فعل الرمي قبل صلاة الظهر، نص عليه الشافعي، واتفق\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٣٠٦ (١٤٥٨٤).\n(^٢) انظر: \"روضة الطالبين\" ٣/ ١٠٣، \"المجموع\" ٨/ ١٦٨ - ١٦٩، ١٧٧.","vol":"12","page":159},{"text":"عليه أصحابه (^١)، وقال عبد الملك المالكي: فإن رماها بعد أن صلى فقد أخطأ ولا شيء عليه (^٢).\nفرع:\nيبقى وقت جمرة العقبة إلى آخر يوم النحر، وهل يمتد تلك الليلة؟ فيه وجهان عندنا مصححان (^٣)، وعند ابن القاسم يفوت بالزوال إلا لمريض، أو ناس (^٤).\nفرع:\nقول ابن عمر: (كنا نتحين إذا زالت الشمس)، أي: عن كبد السماء، كذا عبر به الداودي وعبر غيره بإذا أخذ الظل في الزائد بعد نصف النهار.\nفائدة:\nروى حماد بن سلمة، عن حميد: أنه رأى الحسن بن أبي الحسن بمكة يأتي يوم النحر، قد بدأ يرمي جمرة العقبة، ثم الوسطي، ثم الأخرى، فسألت فقهاء مكة عن ذَلِكَ فلم ينكروه (^٥). وهو غريب.\n_________\n(^١) \"مختصر المزني\" ص ١٠١، \"المجموع\" ٨/ ١٧٧.\n(^٢) \"المنتقى\" ٣/ ٥٠. ونسب القول لابن حبيب عن مالك.\n(^٣) \"المجموع\" ٨/ ١٦٩.\n(^٤) \"التاج والإكليل\" ٤/ ١٨٦.\n(^٥) \"المحلى\" ٧/ ١٨٣.","vol":"12","page":160},{"text":"<span data-type='title' id=toc-1328>١٣٥ - باب رَمْيِ الجِمَارِ مِنْ بَطْنِ الوَادِي</span>\n١٧٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأعمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ قَالَ: رَمَى عَبدُ اللهِ مِنْ بَطْنِ الوَادِي، فَقُلْتُ: يَا أَبَا عَبْدِ الرَّحمَنِ، إِنَّ نَاسًا يَزمُونَهَا مِنْ فَوْقِهَا. فَقَالَ: وَالَّذِي لَا إله غَيْرُهُ هذا مَقَامُ الذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ - ﷺ -.\nوَقَالَ عَبْدُ اللهِ بْنُ الوَليدِ: حَدَّثَنَا سُفْيَانُ حَدَّثَنَا الأعمَشُ بهذا. [١٧٤٨، ١٧٤٩، ١٧٥٠ - مسلم: ١٢٩٦ - فتح: ٣/ ٥٨٠]\nذكر من حديث الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ\nقَالَ: رَمَى عَبْدُ الله مِنْ بَطْنِ الوَادِي، فَقُلْتُ: يَا أَبَا عَبْدِ الرَّحْمَنِ، إِنَّ نَاسًا يَرْمُونَهَا مِنْ فَوْقِهَا. فَقَالَ: وَالَّذِي لَا إله غَيْرُهُ هذا مَقَامُ الذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ.\n(وَقَالَ عَبْدُ اللهِ بْنُ الوَليدِ) (^١): ثَنَا سُفْيَانُ ثَنَا الأَعْمَشُ بهذا.\nأي: ما زال التحديث للعنعنة الأولى.\nوالحديث أخرجه مسلم أيضًا (^٢).\nوهذا هو المشهور: أن يرمي من أسفلها، ولو رماها من أعلاها أجزأه، فإن ازدحم عندها، فقال مالك: لا بأس أن يرميها من فوقها، ثم رجع فقال: لا يرميها إلا من أسفلها.\nوقال ابن بطال: رمي الجمرة من حيث تيسر من العقبة من أسفلها، أو أعلاها، أو وسطها كل ذَلِكَ واسع، والموضع الذي نختار منها بطن الوادي من أجل حديث ابن مسعود، وكان جابر بن عبد الله يرميها من\n_________\n(^١) فوقها في الأصل: معلق.\n(^٢) مسلم (١٢٩٦) كتاب: الحج، باب: رمي جمرة العقبة من بطن الوادي.","vol":"12","page":161},{"text":"بطن الوادي، وبه قال عطاء وسالم (^١)، وهو قول الثوري والشافعي وأحمد وإسحاق، وقال مالك: يرميها من أسفلها أحب إليَّ.\nوقد روي عن عمر أنه جاء والزحام عند الجمرة فصعد فرماها من فوقها (^٢).\nوفيه دليل على تسمية هذِه السورة بالبقرة، وقد قال - ﵇ -: \"إن البقرة وآل عمران كأنهما غمامتان أو غيايتان\" (^٣) أي: ثوابهما، فالصواب: أنه لا كراهة في تسميتها ولا غيرها باسمها، وإنما ذكر سورة البقرة؛ لأن معظم مناسك الحج فيها، وإنما كره الحَجَّاج ذَلِكَ كما سيأتي قريبًا (^٤)، وسبقه إليه جماعة من السلف.\nوقد احتج النخعي على الأعمش بهذا الحديث، وهذِه إضافة لفظ كباب الدار، ومثله قوله تعالى: ﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ﴾ [التكوير: ١٩] فأضاف القول إلى جبريل الذي نزل به من عند الله، وهذا من اتساع لغة العرب تضيف الشيء إلى من له أقل سبب. وقد ترجم له البخاري في فضائل القرآن فقال: باب: من لم ير بأسًا أن يقول: سورة البقرة، وسورة كذا (^٥)، خلافًا للحَجَّاج، ولمن أنكر ذَلِكَ قبله.\nفرع:\nالسنة أن لا يقف عندها كما سيأتي بعد بأبواب، بخلاف الأولين.\n_________\n(^١) رواه ابن أبي شيبة ٣/ ١٩٢ (١٣٤١٠، ١٣٤١٢).\n(^٢) \"شرح ابن بطال\" ٤/ ٤١٥ - ٤١٦ بتصرف. وأثر عمر رواه ابن أبي شيبة ٣/ ١٩٢ (١٣٤١٤) كتاب: الحج، باب: رمي الجمار من بطن الوادي.\n(^٣) رواه مسلم (٨٠٤) كتاب الصلاة، باب: فضل قراءة القرآن وسورة البقرة.\n(^٤) سيأتي برقم (١٧٥٠).\n(^٥) سيأتي برقم (٥٠٤٢) من حديث عائشة.","vol":"12","page":162},{"text":"<span data-type='title' id=toc-1329>١٣٦ - باب رَمْيِ الجِمَارِ بِسَبْعِ حَصَيَاتٍ</span>\nذَكَرَهُ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\n\n١٧٤٨ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّهُ انْتَهَى إِلَى الجَمْرَةِ الكُبْرَى، جَعَلَ البَيْتَ عَنْ يَسَارِهِ، وَمِنًى عَنْ يَمِينِهِ، وَرَمَى بِسَبْعٍ، وَقَالَ: هَكَذَا رَمَى الَّذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ - ﷺ -. [انظر: ١٧٤٧ - مسلم: ١٢٩٦ - فتح: ٣/ ٥٨٠]\nثم ذكر حديث عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللهِ أَنَّهُ انْتَهَى إِلَى الجَمْرَةِ الكُبْرى، جَعَلَ البَيْتَ عَنْ يَسَارِهِ، وَمِنًى عَنْ يَمِينِهِ، وَرَمَى بِسَبْعٍ، وَقَالَ: هَكَذَا رَمَى الذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ.","vol":"12","page":163},{"text":"<span data-type='title' id=toc-1330>١٣٧ - باب مَنْ رَمَى جَمْرَةَ العَقَبَةِ فَجَعَلَ البَيْتَ عَنْ يَسَارِهِ</span>\n١٧٤٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الحَكَمُ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ أَنَّهُ حَجَّ مَعَ ابْنِ مَسْعُودٍ - ﵁ -، فَرَآهُ يَرْمِي الجَمْرَةَ الكُبْرَى بِسَبْعِ حَصَيَاتٍ، فَجَعَلَ البَيْتَ عَنْ يَسَارِهِ، وَمِنًى عَنْ يَمِينِهِ، ثُمَّ قَالَ: هَذَا مَقَامُ الذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ. [انظر: ١٧٤٧ - مسلم: ١٢٩٦ - فتح: ٣/ ٥٨١]\nذكر فيه حديث عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ أَنَّهُ حَجَّ مَعَ ابن مَسْعُودٍ، فَرَآهُ يَرْمِي الجَمْرَةَ الكُبْرى بِسَبْعِ حَصَيَاتٍ، فَجَعَلَ البَيْتَ عَنْ يَسَارِهِ، وَمِنًى عَنْ يَمِينِهِ، ثُمَّ قَالَ: هذا مَقَامُ الذِي أنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ.\nأما حديث ابن عمر فيأتي مسندًا قريبًا (^١)، وحديث ابن مسعود سلف (^٢)، وقد كرره البخاري في الباب. وسميت الجمرة الكبرى؛ لأنها تُرمى يوم النحر وحدها، وتكرر باقي الأيام، ووقع في رواية أبي الحسن: (سبع حصايات)، وصوابه (حصيات)؛ لأنه جمع حصاة، واليسار بفتح الياء وكسرها، وقام الإجماع على أن من رمى كل جمرة بسبع حصيات فقد أحسن، واختلفوا إذا رماها بأقل من سبع: فذكر الطبري عن عطاء: أنه إن رمى بخمس أجزأه، وعن مجاهد: إن رمى بست لا شيء عليه، وذكر ابن المنذر: احتج بحديث سعد بن أبي وقاص قال: رجعنا مع النبي - ﷺ - وبعضنا يقول: رميت بست، وبعضنا يقول: رميت بسبع، فلم يعب بعضهم على\n_________\n(^١) برقم (١٧٥١) كتاب: الحج، باب: رمي الجمرتين.\n(^٢) برقم (١٧٤٧).","vol":"12","page":164},{"text":"بعض (^١)، وبه قال أحمد وإسحاق، وعن طاوس إن رمى ستًّا يطعم تمرة (^٢)، أو لقمة، وذكر الطبري عن بعضهم، أنه لو ترك رمي جميعهن بعد أن يكبر عند كل جمرة سبع تكبيرات أجزأه ذلك، وقال: إنما جعل الرمي في ذلك بالحصى سببًا لحفظ التكبيرات السبع، وجعل عقد الأصابع بالتسبيح سببًا لحفظ العدد، وذكر عن يحيى بن سعيد أنه سئل عن الخرز والنوى يسبح به، قال: حسن قد كانت عائشة أم المؤمنين تقول: إنما الحصى جمار ليحفظ به التكبير، وقال الشافعي وأبو ثور: إن بقيت عليه حصاة فعليه مدٌّ من طعام، وفي حصاتين مدَّان، وإن بقيت عليه ثلاث فأكثر فعليه دم (^٣).\n_________\n(^١) رواه النسائي ٥/ ٢٧٥، وأحمد ١/ ١٦٨، وابن حزم في \"حجة الوداع\" (٣٦٠)، والبيهقي ٥/ ١٤٩ كتاب: الحج، باب: من شك في عدد ما رمى. من طريق ابن أبي نجيح، عن مجاهد، عن سعد بن أبي وقاص، به.\nقلت: وهو حديث ضعيف لانقطاعه، قال ابن أبي حاتم: سمعت أبي يقول: مجاهد لم يدرك سعدًا، إنما يروي عن مصعب بن سعد، عن سعد، وقال: أبو زرعة: مجاهد، عن سعد مرسل. اهـ. \"المراسيل\" ص ٢٠٥ - ٢٠٦.\nوقال ابن حزم: حديث سعد ليس مسندًا.\nوقال ابن القطان: أشك في اتصال هذا الحديث، فإنه من رواية مجاهد، عن سعد بن أبي وقاص، ولا أعلم له سماعًا منه، وإنما أعلمه يروي عن عامر بن سعد، عن أبيه، وكان موت سعد سنة ثمان وخمسين، ومجاهد إذ ذاك من نحو ثمان وثلاثين سنة، فهو لا يبعد سماعه منه، ولكن لا أعلمه. اهـ. \"بيان الوهم والإيهام\" ٢/ ٥٥٩ - ٥٦٠.\nوقال ابن التركماني ٥/ ١٤٩: قال الطحاوي في \"أحكام القرآن\": حديث منقطع، لا يثبت أهل الإسناد مثله.\n(^٢) ذكره ابن حزم في \"المحلى\" ٧/ ١٣٤ بلفظه، ورواه ابن أبي شيبة ٣/ ١٩٥ (١٣٤٤٠) وفيه: يتصدق بشيء.\n(^٣) \"الأم\" ٢/ ١٨١.","vol":"12","page":165},{"text":"وقال أبو حنيفة وصاحباه: إن ترك أقل من نصف جميع (الجمرات) (^١) (الثلاث فعليه في كل حصاة نصف صاع إلا أن يبلغ دما فيطعم ما شاء، ويجزئه (^٢).\nوإن كان ترك أكثر من نصف جميع الجمرات الثلاث) (^٣) فعليه دم (^٤)، وعليه إجماع الجميع على أن على تارك رمي الجمرات الثلاث في أيام الرمي حَتَّى تنقضي دمًا (^٥)، فلما كان ذَلِكَ إجماعًا كان الواجب أن يكون لترك رمي ما دون جميع الجمرات الثلاث بقسطه، وأن يكون ذَلِكَ مردود إلى القيمة إذ كان غير ممكن نسك بعض الدم فجعلوا ذَلِكَ طعامًا، وجعلوا ما يعطى كل مسكين من ذَلِكَ قوت يومه، وجعلوا تارك ما زاد على نصف جميع الجمرات الثلاث بمنزلة تارك الجمرات كلها، إذ كان الحكم عندهم للأغلب، مع أن ذَلِكَ إجماع من الجميع.\nوقال الحكم وحماد: من نسي جمرة أو جمرتين أو حصاتين يهريق دمًا، وقال عطاء: من نسي شيئًا من رمي الجمار فذكر ليلًا أو نهارًا يلتزم ما نسى ولا شيء عليه، وإن مضت أيام التشريق فعليه دم (^٦)، وهو قول الأوزاعي (^٧)، وقال مالك: إن نسي حصاة من الجمرة حَتَّى ذهبت أيام\n_________\n(^١) في (ج): التكبيرات.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ١٣٨ - ١٣٩.\n(^٣) ساقطة من (ج).\n(^٤) جاء في هامش الأصل: وكذا إذا ترك رمي يوم غير يوم النحر، أو ترك رمي يوم النحر أو أكثره، كما لو ترك الرمي كله، والله أعلم.\n(^٥) انظر: \"الاستذكار\" ١٣/ ٢٢٣، \"التمهيد\" ١٧/ ٢٥٥.\n(^٦) \"مصنف ابن أبي شيبة\" ٣/ ١٩٤ (١٣٤٣٧) كتاب الحج، باب: في الرحل ينسى أن يرمي جمرة أو جمرتين.\n(^٧) انظر: \"المجموع\" ٨/ ٢٧٠، \"المغني\" ٥/ ٣٨٠.","vol":"12","page":166},{"text":"الرمي ذبح شاة، وإن نسي جمرة تامة ذبح بقرة (^١).\nقال الطبري: والصواب عندنا: أن رمي الجمرة بسبع، ورمي أيام التشريق كل جمرة بسبع من مناسك الحج الذي لا يجوز تضييعها لنقل الأمة جميعًا وراثة عن رسول الله - ﷺ - أن رميهن كذلك مما علم أمته، وقد جعل الله بيان مناسكه إلى رسوله، فعلم بذلك أنه من الفروض التي لا يجوز تضييعها، وعلم أن من ترك شيئًا مما علمهم حَتَّى فات وقته فعليه الفدية، كما نص عليه في الحلق وجزاء الصيد، فمن ضيع الجمرات حَتَّى انقضت أيام التشريق فعليه شاة، وكذا بعضها كما في\nتارك بعض طواف الإفاضة، فإن حكمه كتارك كله.\nواختلفوا فيمن رمى سبع حصيات في مرة واحدة، فقال مالك والشافعي: لا يجزئه إلا عن حصاة واحدة، ويرمي بعدها ستًا، وقال عطاء: يجزئه عن السبع، وهو قول أبي حنيفة، كما في سياط الحد سوطًا سوطًا أو مجتمعة، إذا علم وصول الكل إلى بَدَنِهِ (^٢)، حجة الأول: أن الشارع رمى بحصاة حصاة وقال: \"خذوا عني مناسككم\" (^٣).\nوأما فقه الباب الثاني: فإذا جعل البيت عن يساره ومنى عن يمينه فهو مستقبل للجمرة بوجهه، وذلك السنة، وأما جمرة العقبة فيرميها من بطن\nالوادي.\n_________\n(^١) \"المدونة\" ١/ ٣٢٤.\n(^٢) انظر: \"تبيين الحقائق\" ٢/ ٣٠، \"المدونة\" ١/ ٣٢٥، \"الأم\" ٢/ ١٨١، \"المجموع\" ٨/ ١٧٦، \"المغني\" ٥/ ٢٩٦ - ٢٩٧.\n(^٣) رواه مسلم (١٢٩٧) وأبو داود (١٩٧٠)، والنسائي ٥/ ٢٧٠ بلفظ: \"لتأخذوا مناسككم\". ورواه بهذا اللفظ الطبراني في \"مسند الشاميين\" ٢/ ٥٤، أبو نعيم في \"مستخرجه على مسلم\" ٣/ ٣٧٨، البيهقي في \"الكبرى\" ٥/ ١٢٥.","vol":"12","page":167},{"text":"فرع:\nالأصح عندنا أنه لا يرميها على هيئة الحذف خلافًا لما في الرافعي، نعم السنة أن تكون قدر حصى الحذف للاتباع قولًا وفعلًا، وهو دون الأنملة طولًا وعرضًا في قدر الباقلاء.\nفرع:\nقد أسلفنا أنه يأخذ حصى جمرة العقبة من المزدلفة، وأما حصى أيام التشريق فمن منى، لكن يكره من الحش؛ لنجاسته، ومن المسجد؛ لأنه فرشه، ومما رمي به؛ لأنه غير مقبول.","vol":"12","page":168},{"text":"<span data-type='title' id=toc-1331>١٣٨ - باب يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ</span>\nقَالَهُ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\n\n١٧٥٠ - حَدَّثَنَا مُسَدَّدٌ، عَنْ عَبْدِ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ الحَجَّاجَ يَقُولُ عَلَى المِنْبَرِ: السُّورَةُ التِي يُذْكَرُ فِيهَا البَقَرَةُ، وَالسُّورَةُ التِي يُذْكَرُ فِيهَا آلُ عِمْرَانَ، وَالسُّورَةُ التِي يُذْكَرُ فِيهَا النِّسَاءُ. قَالَ: فَذَكَرْتُ ذَلِكَ لإِبْرَاهِيمَ، فَقَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ أَنَّهُ كَانَ مَعَ ابْنِ مَسْعُودٍ - ﵁ - حِينَ رَمَى جَمْرَةَ العَقَبَةِ، فَاسْتَبْطَنَ الوَادِيَ، حَتَّى إِذَا حَاذَى بِالشَّجَرَةِ اعْتَرَضَهَا، فَرَمَى بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ، ثُمَّ قَالَ: مِنْ هَا هُنَا وَالَّذِي لَا إِلَهَ غَيْرُهُ قَامَ الَّذِي أُنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ - ﷺ -. [انظر: ١٧٤٧ - مسلم: ١٢٩٦ - فتح: ٣/ ٥٨١]\nوعن الأَعْمَشُ (^١): سَمِعْتُ الَحجَّاجَ يَقُولُ عَلَى الِمنْبَرِ: السُّورَةُ التِي يُذْكَرُ فِيهَا البَقَرَةُ، وَالسُّورَةُ التِي يُذْكَرُ فِيهَا آلُ عِمْرَانَ، وَالسُّورَةُ التِي يُذكَرُ فِيهَا النِّسَاءُ. قَالَ: فَذَكَرْتُ ذَلِكَ لإِبْرَاهِيمَ، فَقَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ أنة كَانَ مَعَ ابن مَسْعُودٍ حِينَ رَمَى جَمْرَةَ العَقَبَةِ، فَاسْتَبْطَنَ الوَادِيَ، حَتَّى إِذَا حَاذى بِالشَّجَرَةِ اعْتَرَضَهَا، فَرَمَى بِسَبْعِ حَصَيَاتِ، يُكَبِّرُ مَعَ كُلِّ حَصَاةِ، ثُمَّ قَالَ: مِنْ ها هنا -وَالَّذِي لَا إله غَيْرُهُ- قَامَ الذِي أنْزِلَتْ عَلَيْهِ سُورَةُ البَقَرَةِ.\nحديث ابن عمر يأتي مسندًا بعد (^٢)، وحديث ابن مسعود تكرر (^٣)، وفي مسلم: \"ألفوا القرآن كما ألفه جبريل السورة التي يذكر فيها\" الحديث (^٤)، ومراده النظم لا توالي السور. فإن جماعة من المحققين خالفوا فيه وقالوا: هو اجتهاد من الأئمة وليس بتوقيف.\n_________\n(^١) فوقها في الأصل: (مسند متصل).\n(^٢) برقمي (١٧٥١ - ١٧٥٢).\n(^٣) سلف برقم (١٧٤٧) كتاب: الحج، باب: رمي الجمار من بطن الوادي.\n(^٤) مسلم (١٢٩٦) كتاب: الحج، باب: رمي جمرة العقبة من بطن الوادي.","vol":"12","page":169},{"text":"وفقهه: سنة التكبير مع كل حصاة اقتداء بالشارع، وعمل به الأئمة بعده، روي ذَلِكَ عن ابن مسعود، وابن عمر (^١)، وهو قول مالك، والشافعي (^٢)، وكان علي يقول كلما رمى حصاة: اللهم اهدني بالهدى، وقني بالتقوى، واجعل الآخرة خيرًا لي من الأولى (^٣).\nوكان ابن مسعود، وابن عمر يقولان عند ذَلِكَ: اللهم اجعله حجًّا مبرورًا، وذنبًا مغفورًا، وسعيًا مشكور (^٤).\nوأجمعوا أنه إن لم يكبر فلا شيء عليه، فإن سبح قال ابن القاسم: لا شيء عليه (^٥).\nومعنى: (استبطن الوادي): وقف في وسطه، وهو الموضع المنحدر من العقبة، والموضع المرتفع الذي يقابلها.\nومعنى (اعترضها): أتاها من عرضها، نبه عليه الداودي.\n_________\n(^١) سيأتيا برقمي (١٧٥١، ١٧٥٢).\n(^٢) انظر: \"المدونة\" ١/ ٣٢٤، \"البيان\" ٤/ ٣٣٢.\n(^٣) رواه ابن أبي شيبة ٣/ ٣١٨ - ٣١٩ (١٤٧٠١) كتاب: المناسك، من كان يأمر بتعليم المناسك، مطولًا، لكنه عن ابن عمر.\n(^٤) رواه عن ابن مسعود: أحمد ١/ ٤٢٧، وابن أبي شيبة ٣/ ٢٥٠ (١٤٠١٣)، ٦/ ٨٤ - ٨٥ (٢٩٦٤١) كتاب: الدعاء، ما يدعو به إذ رمى الجمرة، وأبو يعلى ٩/ ١١٥ (٥١٨٥)، والبيهقي ٥/ ١٢٩ كتاب: الحج، باب: رمي الجمرة من بطن الوادي وكيفية الوقوف للرمي. وانظر: \"الضعيفة\" (١١٠٧).\nوالحديث أصله سلف (١٧٤٧ - ١٧٥٠)، ورواه مسلم (١٢٩٦) دون ذكر الدعاء.\nورواه عن ابن عمر: ابن أبي شيبة ٣/ ٢٥٠ (١٤٠١٤)، ٦/ ٨٥ (٢٩٦٤٢)، والطبراني في \"الدعاء\" ٢/ ١٢٠٩ (٨٨١)، والبيهقي ٥/ ١٢٩. وانظر: \"الضعيفة\" (١١٠٧).\n(^٥) انظر: \"الاستذكار\" ١٣/ ٢١٣. وانظر: قول ابن القاسم في \"المنتقى\" ٣/ ٤٦.","vol":"12","page":170},{"text":"<span data-type='title' id=toc-1332>١٣٩ - باب مَنْ رَمَى جَمْرَةَ العَقَبَةِ وَلَمْ يَقِفْ</span>\nقَالَهُ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\nهذا الحديث يأتي بعد مسندًا (^١)، وهذِه الجمرة هي الثالثة التي تلي مسجد الخيف والوسطى، فإنه يقف عندها، كما سيأتي على الأثر.\n_________\n(^١) في الباب التالي برقم (١٧٥١).","vol":"12","page":171},{"text":"<span data-type='title' id=toc-1333>١٤٠ - باب إِذَا رَمَى الجَمْرَتَيْنِ يَقُومُ مُسْتَقْبِلَ القِبْلَةِ وَيُسْهِلُ</span>\n١٧٥١ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا طَلْحَةُ بْنُ يَحْيَى، حَدَّثَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّهُ كَانَ يَرْمِي الجَمْرَةَ الدُّنْيَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ عَلَى إِثْرِ كُلِّ حَصَاةٍ، ثُمَّ يَتَقَدَّمُ حَتَّى يُسْهِلَ فَيَقُومَ مُسْتَقْبِلَ القِبْلَةِ، فَيَقُومُ طَوِيلًا، وَيَدْعُو وَيَرْفَعُ يَدَيْهِ، وَيَقُومُ طَوِيلًا، ثُمَّ يَرْمِى جَمْرَةَ ذَاتِ العَقَبَةِ مِنْ بَطْنِ الوَادِي، وَلَا يَقِفُ عِنْدَهَا، ثُمَّ يَنْصَرِفُ فَيَقُولُ: هَكَذَا رَأَيْتُ النَّبِيَّ - ﷺ - يَفْعَلُهُ. [١٧٥٢، ١٧٥٣ - فتح: ٣/ ٥٨٢]\nحَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، ثَنَا طَلْحَةُ بْنُ يَحْيَى، ثَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ سَالمٍ، عَنِ ابن عُمَرَ أَنَّهُ كَانَ يَرْمِي الَجمْرَةَ الدُّنْيَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ عَلَى إِثْرِ كُلِّ حَصَاةٍ، ثُمَّ يقعد ثم يُسْهِلَ فَيَقومَ مُسْتَقْبِلَ القِبْلَةِ، فَيَقُومُ طَوِيلًا، وَيدْعُو وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الوُسْطَى، ثُمَّ يَأْخُذ ذَاتَ الشِّمَالِ فَيَسْتَهِلُ، وَيقُومُ مُسْتَقْبِلَ القِبْلَةِ، فَيَقُومُ طَوِيلًا، وَيَدْعُو وَيرْفَعُ يَدَيْهِ، وَيقُومُ طَوِيلًا، ثُمَّ يَرْمِي جَمْرَةَ ذَاتِ العَقَبَةِ مِنْ بَطْنِ الوَادِي، وَلَا يَقِفُ عِنْدَهَا، ثُمَّ يَنْصَرِفُ فَيَقُولُ: هَكَذَا رَأَيْتُ النَّبِيَّ - ﷺ - يَفْعَلُهُ.\nهذا الحديث من أفراده وقد ذكره هنا، وفي البابين بعده (^١)، وطلحة (^٢) هذا وثقه ابن معين وغيره، وقال أحمد وغيره: مقارب الحديث (^٣)،\n_________\n(^١) (١٧٥٢ - ١٧٥٣).\n(^٢) في هامش الأصل: وهو طلحة بن يحيى بن النعمان بن أبي عياش الزرقي.\n(^٣) هو طلحة بن يحيى بن النعمان بن أبي عياش الأنصاري المدني.\nقال أبو داود: لا بأس به، وقال يعقوب بن شيبة: شيخ ضعيف جدًّا، ومنهم من لا يكتب حديثه لضعفه، وقال أبو حاتم: ليس بقوي، وقال الحافظ في \"التقريب\" (٣٠٣٧): صدوق يهم. وانظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٢٨، \"التاريخ الكبير\" ٤/ ٣٥٠ (٣١٠٠)، \"تهذيب الكمال\" ١٣/ ٤٤٤ (٢٩٨٥).","vol":"12","page":172},{"text":"وليس لطلحة في كتابه غيره كما قاله ابن طاهر، وقد اختلف فيه على يونس، كما ذكره البخاري بعد، واعتمد على رواية طلحة بن يحيى، ولأجل هذا الاختلاف لم يخرجه مسلم، وقد أخرج لطلحة هذا في \"صحيحه\" حديثين عن يونس بن يزيد (^١).\nوقد أسلفنا أنه يرمي أيام التشريق إلى الجمرات الثلاث: الأولى التي تلي مسجد الخيف وهي الدنيا، والوسطى عند العقبة الأولى بقرب مسجد منى أيضًا، يقف عندها طويلًا، وجمرة العقبة، ولا يقف عندها كما سلف.\nوروى الثوري، عن عاصم الأحول، عن أبي مجلز قال: كان ابن عمر يشبر ظله ثلاثة أشبار ثم يرمي، وقام عند الجمرتين قدر سورة يوسف (^٢). وقال عطاء: كان ابن عمر يقف عندها بمقدار ما يقرأ سورة البقرة (^٣).\nقال ابن المنذر: ولعله قد وقف مرتين كما قال أبو مجلز، وكما قال عطاء، ولا يكون اختلافًا، وكان ابن عباس يقف بقدر قراءة سورة من المائتين (^٤) ولا توقيف في ذَلِكَ عند العلماء إلا الثوري؛ فإنه استحب أن يطعم شيئًا أو يهريق دمًا.\n_________\n(^١) الحديث الأول رواه مسلم برقم (٢٠٩٤/ ٦٢) كتاب: اللباس والزينة، باب: في خاتم الورق فصه حبشي. والثاني رواه برقم (٢٣٤٩/ ١١٥) كتاب: الفضائل.\n(^٢) رواه الفاكهي في \"أخبار مكة\" ٤/ ٣٠١ - ٣٠٢ (٢٦٧٥) من طريق سفيان، عن سليمان التيمي، عن أبي مجلز، به.\n(^٣) رواه ابن أبي شيبة ٣/ ٢٨٢ (١٤٣٤٠ - ١٤٣٤١)، والأزرقي ٢/ ١٧٩، والفاكهي ٤/ ٣٠٢ (٢٦٧٦).\n(^٤) رواه الفاكهي ٤/ ٣٠٠ (٢٦٧٠).","vol":"12","page":173},{"text":"وقوله: (ثُمَّ يَتَقَدَّمُ حَتَّى يُسْهِلَ) هو بضم الياء، يُقال: أسهل: إذا نزل من السهل من بطن الوادي بعد أن يكون في الجبل.\nوقوله: (فَيَقُومَ مُسْتَقْبِلَ القِبْلَةِ فَيَقُومُ طَوِيلًا وَيَدْعُو) اختلف في مقدار ما يقف عند الجمرة الأولى، فكان ابن مسعود يقف عندها قدر قراءة سورة البقرة مرتين، وعن ابن عمر: كان يقف قدر سورة البقرة عند الجمرتين (^١)، كما أسلفناه عنه، قال ابن القاسم وسالم: إذا قرأها الرجل السريع، وهو مفسر لما في البخاري من الطول.\nوقوله: (وَيَدْعُو وَيرْفَعُ يَدَيْهِ) سيأتي في بابه.\n_________\n(^١) تقدم قريبًا.","vol":"12","page":174},{"text":"<span data-type='title' id=toc-1334>١٤١ - باب رَفْعِ اليَدَيْنِ عِنْدَ جَمْرَةِ الدُّنْيَا وَالوُسْطَى</span>\n١٧٥٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ كَانَ يَرْمِي الجَمْرَةَ الدُّنْيَا بِسَبْعِ حَصَيَاتٍ، ثُمَّ يُكَبِّرُ عَلَى إِثْرِ كُلِّ حَصَاةٍ، ثُمَّ يَتَقَدَّمُ فَيُسْهِلُ، فَيَقُومُ مُسْتَقْبِلَ القِبْلَةِ قِيَامًا طَوِيلًا، فَيَدْعُو وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الجَمْرَةَ الوُسْطَى كَذَلِكَ، فَيَأْخُذُ ذَاتَ الشِّمَالِ فَيُسْهِلُ، وَيَقُومُ مُسْتَقْبِلَ القِبْلَةِ قِيَامًا طَوِيلًا، فَيَدْعُو وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الجَمْرَةَ ذَاتَ العَقَبَةِ مِنْ بَطْنِ الوَادِي، وَلَا يَقِفُ عِنْدَهَا، وَيَقُولُ هَكَذَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَفْعَلُ. [انظر: ١٧٥١ - فتح: ٣/ ٥٨٣]\nذكر فيه حديث ابن عمر المذكور قبله بطوله (^١)، وأخرجه عن إسماعيل بن عبد الله: حَدَّثَني أخي، عن سليمان، عن يونس بن يزيد، عن ابن شهاب، عن سالم بن عبد الله أن عبد الله بن عمر: كان يرمي الجمرة الدنيا، إلى آخره.\nفيه: أن السنة أن يرفع يديه في الدعاء عند الجمرتين؛ لأنها من مواضع الدعاء، قال ابن المنذر: ولا أعلم أحدًا أنكر ذَلِكَ عن مالك، قال ابن القاسم: حكي عنه أنه لم يكن يعرف رفع اليدين هنالك (^٢)، قال ابن المنذر: واتباع السنة أفضل، وقيل: يرفع، حكاه ابن التين، وابن الحاجب (^٣).\n_________\n(^١) سلف برقم (١٧٥١) كتاب: الحج، باب: إذا رمي الجمرتين.\n(^٢) \"المدونة\" ١/ ٧١.\n(^٣) \"مختصر ابن الحاجب\" ص ١٠٦.","vol":"12","page":175},{"text":"<span data-type='title' id=toc-1335>١٤٢ - باب الدُّعَاءِ عِنْدَ الجَمْرَتَيْنِ</span>\n١٧٥٣ - وَقَالَ مُحَمَّدٌ حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا رَمَى الجَمْرَةَ التِي تَلِي مَسْجِدَ مِنًى يَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ تَقَدَّمَ أَمَامَهَا فَوَقَفَ مُسْتَقْبِلَ القِبْلَةِ رَافِعًا يَدَيْهِ يَدْعُو، وَكَانَ يُطِيلُ الوُقُوفَ، ثُمَّ يَأْتِي الجَمْرَةَ الثَّانِيَةَ، فَيَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ يَنْحَدِرُ ذَاتَ اليَسَارِ مِمَّا يَلِي الوَادِيَ، فَيَقِفُ مُسْتَقْبِلَ القِبْلَةِ رَافِعًا يَدَيْهِ يَدْعُو، ثُمَّ يَأْتِي الجَمْرَةَ التِي عِنْدَ العَقَبَةِ فَيَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ عِنْدَ كُلِّ حَصَاةٍ، ثُمَّ يَنْصَرِفُ وَلَا يَقِفُ عِنْدَهَا. قَالَ الزُّهْرِيُّ: سَمِعْتُ سَالِمَ بْنَ عَبْدِ اللهِ يُحَدِّثُ مِثْلَ هَذَا، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ -، وَكَانَ ابْنُ عُمَرَ يَفْعَلُهُ. [انظر: ١٧٥١ - فتح: ٣/ ٥٨٤]\nوَقَالَ مُحَمَّدٌ: ثَنَا عُثْمَانُ بْنُ عُمَرَ، أنَا يُونُسُ، عَنِ الزُّهْرِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا رَمَى الجَمرَةَ التِي تَلِي مَسْجِدَ مِنًى يَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ تَقَدَّمَ أَمَامَهَا فَوَقَفَ مُسْتَقْبِلَ القِبْلَةِ رَافِعًا يَدَيِه يَدْعو، وَكَانَ يُطِيل الوُقوفَ، ثُمَّ يَأتِي الجَمْرَةَ الثَّانِيَةَ، فَيَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ يَنْحَدِرُ ذَاتَ اليَسَارِ مِمَّا يَلِي الوَادِيَ، فَيَقِفُ مُسْتَقْبِلَ القِبْلَةِ رَافِعًا يَدَيِه يَدْعُو، ثُمَّ يَأْتِي الجَمْرَةَ التِي عِنْدَ العَقَبَةِ فَيَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ عِنْدَ كُلِّ حَصَاةٍ، ثمَّ يَنْصَرِفُ وَلَا يَقِفُ عِنْدَهَا. قَالَ الزّهْرِيُّ: سَمِعْتُ سَالمَ بْنَ عَبْدِ اللهِ يُحَدِّث بمِثْلِ هذا، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ -، وَكَانَ ابن عُمَرَ (يَفْعَلُهُ) (^١).\n_________\n(^١) ورد بهامش الأصل: في هذا الحديث فائدة:\nوهي ما إذا قدم الراوي الحديث على السند أيقدم بعض الإسناد مع المتن على بقية السند، كما وقع هنا؟ هذا إسناد متصل لا يمنع الحكم باتصاله، ولا يمنع ذلك من روى كذلك أعني […] من شيخه كذلك أن يبتدئ بالإسناد جميعه أولًا ثم يذكر المتن، كما جوزه بعض المتقدمين، قال ابن الصلاح: وينبغي أن يكون فيه خلاف، نحو الخلاف في تقدم بعض المتن على بعض، وقد حكى الخطيب النفي من جرى على القول بأن الرواية بالمعنى لا تجوز، والجواز على القول بأن =","vol":"12","page":176},{"text":"هذا الحديث سلف قريبًا بفقهه (^١)، وقد أسلفنا الخلاف عن مالك في رفع اليدين، وضعفه مالك في جميع المشاعر والاستسقاء، وقد رُئي رافعًا يديه في الاستسقاء وقد جعل بطونهما إلى الأرض وقال:\nإن كان الرفع فهكذا (^٢)، والدعاء عند الجمرتين من المواضع التي يستجاب فيها الدعاء، وهي خمسة عشر موضعًا يستجاب فيها الدعاء، ذكرها الحسن البصري في رسالته.\nومحمد شيخ البخاري اختلف فيه، فقال ابن السكن: ابن بشار وروى البخاري في الأطعمة، عن محمد بن مثنى، عن عثمان بن عمر.\nوذكر أبو نصر أن البخاري حدث في \"جامعه\" عن محمد بن مثنى، وابن بشار، عن عثمان، وروى أيضًا عن محمد بن عبد الله هو الذهلي (^٣)، عن عثمان (^٤). ورواه الإسماعيلي عن محمد بن مثنى،\nوالبيهقي عن محمد بن إسحاق الصغاني، ثَنَا عثمان (^٥).\n_________\n= الرواية على المعنى تجوز، ولا فرق بينهما في ذلك، ففيما فعله البخاري دليل على الجواز.\n(^١) برقم (١٧٥١) كتاب: الحج، باب: إذا رمى الجمرتين.\n(^٢) انظر: \"المدونة الكبرى\" ١/ ٧١، وقد وردت هيئة الرفع هذِه في حديث رواه مسلم (٨٩٦) عن أنس بن مالك أن النبي - ﷺ - استسقى؛ فأشار بظهر كفيه إلى السماء.\n(^٣) ورد بهامش الأصل ما نصه: نسبه لجده، وهو: محمد بن يحيى بن عبد الله.\n(^٤) سيأتي برقم (٦٧٢٢) وانظر: \"تقييد المهمل\" ٣/ ١٠٣٢ - ١٠٣٣.\n(^٥) \"سنن البيهقي\" ٥/ ١٤٨ (٩٦٦٢) كتاب: الحج، باب: الرجوع إلى منى أيام التشريق.","vol":"12","page":177},{"text":"<span data-type='title' id=toc-1336>١٤٣ - باب الطِّيبِ بَعْدَ رَمْيِ الجِمَارِ وَالحَلْقِ قَبْلَ الإِفَاضَةِ</span>\n١٧٥٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ القَاسِمِ، أَنَّهُ سَمِعَ أَبَاهُ -وَكَانَ أَفْضَلَ أَهْلِ زَمَانِهِ- يَقُولُ: سَمِعْتُ عَائِشَةَ ﵂ تَقُولُ: طَيَّبْتُ رَسُولَ اللهِ - ﷺ - بِيَدَيَّ هَاتَيْنِ حِينَ أَحْرَمَ وَلِحِلِّهِ حِينَ أَحَلَّ، قَبْلَ أَنْ يَطُوفَ. وَبَسَطَتْ يَدَيْهَا. [انظر: ١٥٣٩ - مسلم: ١١٨٩ - فتح: ٣/ ٥٨٤]\nحَدَّثَنَا عَليُّ بْنُ عَبْدِ اللهِ، ثَنَا سُفْيَانُ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ القَاسِمِ، -وكان أفضل أهل زمانه- أَنَّهُ سَمِعَ أَبَاهُ -وَكَانَ أَفْضَلَ أَهلِ زَمَانِهِ- يَقُولُ: سَمِعْتُ عَائِشَةَ تَقُول: طَيَّبْتُ رَسُولَ اللهِ - ﷺ - بِيَدَيَّ هَاتَيْنِ حِينَ أَحْرَمَ وَلِحِلِّهِ حِينَ أَحَلَّ، قَبْلَ أَنْ يَطُوفَ، وَبَسَطَتْ يَدَيْهَا.\nهذا الحديث سلف في باب: الطيب عند الإحرام (^١)، والقاسم هذا هو ابن محمد بن أبي بكر الصديق - ﵁ - أحد الفقهاء السبعة، قال عمر بن عبد العزيز: لو لم يجعل سليمان الأمر إلى يزيد بعدي لندبتها في عنق القاسم بن محمد (^٢)، يعني: الخلافة.\nوقوله: (وَكَانَ أَفْضَلَ أَهْلِ زَمَانِهِ) في كل منهما، وفي الأطراف أن كلًّا من علي بن المديني وعبد الرحمن بن القاسم يقول ذَلِكَ.\nوقولها: (ولحله حين أحل) حمله مالك على ما بعد رمي جمرة العقبة، ورآه من خواصه؛ لأنه كان يخاطب الملك، وحمله غيره على طيب لا رائحة له، ومنهم من ادعى نسخه، وكله بعيد، وقد أسلفنا\n_________\n(^١) سلف برقم (١٥٣٩).\n(^٢) رواه الفسوي في \"المعرفة والتاريخ\" ١/ ٥٤٧.","vol":"12","page":178},{"text":"خلاف العلماء فيه هناك، وبوب عليه البخاري: والحلق قبل الإفاضة؛ وذلك لقولها: (ولحله حين أحل) والحل هو الحلق.\nقال ابن المنذر: اختلف العلماء فيما أبيح للحاج بعد رمي جمرة العقبة قبل الطواف بالبيت، فروي عن ابن عباس، وابن الزبير، وعائشة أنه يحل له كل شيء إلا النساء (^١)، وهو قول سالم، وطاوس، والنخعي، وإليه ذهب أبو حنيفة، والشافعي، وأحمد، وإسحاق، وأبو ثور، واحتجوا بحديث عائشة في إباحة الطيب لمن رمى جمرة العقبة قبل طواف الإفاضة، قالوا: سنة رسول الله - ﷺ - حجة على من خالفها.\nقال ابن المنذر: وقولها: (وَلِحِلِّهِ) يدل على أنه حلال من كل شيء إلا النساء الذي دل على المنع منه الخبر والإجماع.\nوروى عمر وابنه أنه يحل له كل شيء إلا النساء والطيب (^٢). وقال مالك: يحل له كل شيء إلا النساء والصيد، وفي \"المدونة\": أكره لمن رمى جمرة العقبة أن يتطيب حَتَّى يفيض، فإن فعل فلا شيء عليه لما جاء فيه، فعلى هذا القول الصحيح من مذهب مالك أنه يحل له كل شيء إلا النساء والصيد، واحتج لمالك في تحريم الصيد على من لم يفض بقوله تعالى: ﴿لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ﴾ [المائدة: ٩٥] وليس له إذا أُحِلَّ\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٢٣٠ (١٣٨٠٢، ١٣٨٠٤ - ١٣٨٠٥، ١٣٨١٣) كتاب: الحج، في الرجل إذا رمى الجمرة ما يحل له، والدارقطني ٢/ ٢٧٦ (٢٦٥٠) كتاب: الحج، باب: المواقيت.\n(^٢) رواه عن عمر: البيهقي ٥/ ١٣٥.\nورواه عن ابنه: ابن أبي شيبة ٣/ ٢٣٠ (١٣٨٠ - ١٣٨٩)، والنسائي في \"الكبرى\" ٢/ ٤٦٠ (٤١٦٦).","vol":"12","page":179},{"text":"له الحلق أن يخرج عن كونه محرمًا؛ لأن الحلق والطيب واللباس قد أبيح على وجه، ولم يخرج بذلك عن كونه محرمًا؛ لذلك يحل له بعد الرمي أشياء، ويبقى عليه تحريم أشياء وهو محرم، وقوله تعالى: ﴿وإذا حللتم فاصطادوا﴾ [المائدة: ٢] يقتضي الحال التام، وأن لا يبقى شيء من الإحرام بعد الإحلال المطلق، ومن بقيت عليه الإفاضة فلم يحل الإحلال التام، ومثله قوله تعالى: ﴿وأولات الأحمال أجلهن أن يضعن حملهن﴾ [الطلاق: ٤] فلو وضعت واحدًا وبقي آخر لم يكن قد وضعت الوضع التام؛ لأن الرجهة قبل وضعها الثاني تصح.\nواحتج الطحاوي لأصحابه بحديث عائشة مرفوعًا: \"إذا رميتم وحلقتم فقد حل لكم الطيب والثياب وكل شيء إلا النساء\" (^١) فيه الحجاج بن أرطأة (^٢)، وبحديث الحسن العرني، عن ابن عباس -ولم\n_________\n(^١) رواه أحمد ٦/ ١٤٣، وإسحاق بن راهويه في \"مسنده\" ٢/ ٤٣١ (٩٩٥)، والحارث بن أبي اسامة في \"مسنده\" كما في \"بغية الباحث\" (٣٧٧)، وابن خزيمة ٤/ ٣٠٢ (٢٩٣٧)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٢٨، والدارقطني ٢/ ٢٧٦، والبيهقي ٥/ ١٣٦ من طريق الحجاج بن أرطاة، عن أبي بكر بن محمد بن عمرو بن حزم الأنصاري، عن عمرة، عن عائشة، مرفوعًا به.\n(^٢) ورواه إسحاق ٢/ ٤٣٢ (٩٩٧)، والدارقطني ٢/ ٢٧٦ من طريق الحجاج، عن أبي بكر بن عبد الله بن ابي الجهم عن عمرة عن عائشة مرفوعًا بلفظ: \"إذا رمى وحلق وذبح فقد حل له كل شيء إلا النساء\". قال البيهقي: ورواه محمد بن أبي بكر عن يزيد بن هارون فزاد فيه: \"وذبحتم فقد حل لكم .. \" الحديث.\nوهذا من تخليطات الحجاج وإنما الحديث الحديث عن عمرة عن عائشة ﵂ مرفوعًا كما رواه سائر الناس عن عائشة ﵄، وقال الحافظ في \"التلخيص\" ١/ ٢٦٠: مداره على الحجاج وهو ضعيف ومدلس. اهـ.\nوقال الألباني في \"الإرواء\" (١٠٤٦): ضعيف بزيادة: \"وحلقتم\"، وانظر: \"الضعيفة\" (١٠١٣). =","vol":"12","page":180},{"text":"يسمع منه (^١) قال: إذا رميتم الجمرة فقد حل لكم كل شيء إلا النساء، فقال له رجل: والطيب؟ فقال: أما أنا فقد رأيت رسول الله - ﷺ - يضمح رأسه بالمسك، أفطيب هو (^٢)؟!\nوروى أفلح بن حميد، عن أبي بكر بن حزم قال: دعانا سليمان بن عبد الملك يوم النحر، أرسل إلى عمر بن عبد العزيز، والقاسم، وسالم، وخارجة بن زيد، وعبد الله بن عبد الله بن عمر، وابن شهاب\n_________\n= والحديث رواه أيضًا أبو داود (١٩٧٨) كتاب: المناسك، باب: في رمي الجمار. من طريق الحجاج عن الزهري عن عمرة عن عائشة مرفوعًا: \"إذا رمى أحدكم جمرة العقبة فقد حل له كل شيء إلا النساء\".\nقال أبو داود: هذا حديث ضعيف؛ الحجاج لم ير الزهري ولم يسمع منه اهـ، وقال المنذري: الحجاج هذا قد ذكر غير واحد من الحفاظ أنه لا يحتج بحديثه، وذكر عباد بن العوام وابن معين وأبو حاتم وأبو زرعة: أن الحجاج لم يسمع من الزهري شيئًا، وذكر عن الحجاج نفسه أنه لم يسمع شيئًا. اهـ. \"مختصر سنن أبي داود\" ٢/ ٤١٨.\n(^١) في هامش الأصل: كذا قاله أحد بن حنبل، نقله عنه العلائي في \"المراسيل\".\n(^٢) رواه النسائي ٥/ ٢٧٧، وابن ماجه (٣٠٤١) كتاب: المناسك، باب: ما يحل للرجل إذا رمى جمرة العقبة، وأحمد ١/ ٢٣٤، ٣٤٤، ٣٦٩، والطحاوي ٢/ ٢٢٩، والطبراني ١٢/ ١٤٠ (١٢٧٠٥)، من طريق الثوري، عن سلمة بن كهيل، عن الحسن العرني، عن ابن عباس به.\nوالحديث منقطع؛ لأن الحسن لم يسمع من ابن عباس كما ذكر المصنف.\nوقال في \"البدر المنير\" ٦/ ٢٦٥: إسناده حسن كما قاله المنذر وغيره، إلا أن يحيى بن معين وغيره قالوا: يقال: إن الحسن العرني لم يسمع من ابن عباس، نعم في \"مسند أحمد\" قال: ذُكر عند ابن عباس: يقطع .. وذكر الحديث بطوله، وظاهر هذا سماعه من اهـ بتصرف.\nوصححه الألباني في \"الصحيحة\" (٢٣٩).\nانظر: \"شرح معاني الآثار\" ٢/ ٢٢٨ - ٢٢٩ كتاب: المناسك الحج، باب: اللباس والطيب.","vol":"12","page":181},{"text":"فسألهم عن الطيب في هذا اليوم قبل الإفاضة، فقالوا: تطيب يا أمير المؤمنين (^١).\nقال ابن المنذر: واختلفوا فيمن جامع بعد رمي الجمرة قبل الإفاضة، فروي عن عمر أن عليه حج قابل (^٢)، وعن الحسن، والنخعي، والزهري مثله، وقال النخعي، والزهري: وعليه الهدي مع حج قابل (^٣) وقال ربيعة ومالك: يعتمر من التنعيم ويهدي، وقال أحمد، وإسحاق: يعتمر من التنعيم، وقال ابن عباس: عليه بدنة وحجه تام (^٤)، وعن عطاء، والشعبي مثله (^٥)، وهو قول الكوفيين والشافعي وأبي ثور (^٦).\n_________\n(^١) رواه الطحاوي ٢/ ٢٣٢.\n(^٢) رواه ابن أبي شيبة ٣/ ٣٤٣ (١٤٩٣٢).\n(^٣) رواه عن النخعي: ابن أبي شيبة ٣/ ٣٤٣ (١٤٩٣١).\n(^٤) رواه البيهقي ٥/ ١٧١.\n(^٥) رواه ابن أبي شيبة ٣/ ٣٤٣ (١٤٩٣٠، ١٤٩٣٣).\n(^٦) انظر: \"المغني\" ٥/ ٣٠٧ - ٣٠٩.","vol":"12","page":182},{"text":"<span data-type='title' id=toc-1337>١٤٤ - باب طَوَافِ الوَدَاعِ</span>\n١٧٥٥ - حَدَّثَنَا مُسَدَّدُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابن طَاوُسِ، عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: أُمِرَ النَّاسُ أَنْ يَكونَ آخِرُ عَهْدِهِمْ بِالبَيْتِ، إِلَّا أَنَّهُ خُفِّفَ عَنِ الَحائِضِ. [انظر: ٣٢٩ - مسلم: ١٣٢٨ - فتح: ٣/ ٥٨٥]\n\n١٧٥٦ - حَدَّثَنَا أَصْبَغُ بْنُ الفَرَجِ، أَخبَرَنَا ابن وَهْبٍ، عَنْ عَمْرِو بْنِ الَحارِثِ، عَنْ قَتَادَةَ، أَنَّ أَنَسَ بْنَ مالك - ﵁ - حَدُّثَهُ أَنَّ النَبِيَّ - ﷺ - صَلَّى الظُّهْرَ وَالعَصْرَ، وَالَمْغْرِبَ\nوَالعِشَاءَ، ثُمَّ رَقَدَ رَقْدَةً بِالمْحَصَّبِ، ثُمَّ رَكِبَ إِلَى البَيْتِ فَطَافَ بِهِ.\nتَابَعَهُ اللَّيثُ، حَدَّثَنِي خَالِدٌ، عَنْ سَعِيدِ، عَنْ قَتَادَةَ، أَنَّ أَنَسَ بْنَ مَالِكٍ - ﵁ - حَدَّثَهُ عَنِ النَّبِيِّ - ﷺ -. [١٧٦٤ - فتح: ٣/ ٥٨٥]\nذكر فيه حديث ابن عباس: أُمِرَ النَّاسُ أَنْ يَكُونَ آخِرُ عَهْدِهِمْ بِالبَيْتِ، إِلا أَنَّهُ خُفِّفَ عَنِ الحَائِضِ.\nوحديث ابن وَهْبٍ، عَنْ عَمْرِو بْنِ الحَارِثِ، عَنْ قَتَادَةَ، أَنَّ أَنَسا حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - صَلَّى الظُّهْرَ وَالعَصْرَ، وَالمَغْرِبَ وَالعِشَاءَ، ثُمَّ رَقَدَ رَقْدَةً بِالمُحَصَّبِ، ثُمَّ رَكِبَ إِلَى البَيْتِ فَطَافَ بِهِ.\nتَابَعَهُ اللَّيْثُ، حَدَّثَنِي خَالِدٌ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُ عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nحديث ابن عباس أخرجه مسلم أيضًا (^١)، وحديث أنس من أفراده.\nقال الإسماعيلي: تكلم أحمد في حديث عمرو، عن قتادة؛ ولأجل ذَلِكَ\n_________\n(^١) مسلم (١٣٢٨) كتاب: الحج، باب: وجوب طواف الوداع، وسقوطه عن الحائض.","vol":"12","page":183},{"text":"أتى البخاري بالمتابعة، وسعيد: هو ابن أبي هلال، وطواف الوداع لكل حاج ومعتمر غير المكي من شعار الحج. قال مالك: وإنما أمر الناس أن يكون آخر نسكهم الطواف بالبيت؛ لقوله تعالى: ﴿وَمَنْ يُعَظِّمْ شَعَائِرَ اللهِ فَإِنَّهَا مِنْ تَقْوَى القُلُوبِ﴾ [الحج: ٣٢]، وقال: ﴿ثُمَّ مَحِلُّهَا إِلَى البَيْتِ العَتِيقِ﴾ [الحج: ٣٣] فمحل الشعائر كلها وانقضاؤها بالبيت العتيق، قال: ومن أخَّر طواف الإفاضة إلى أيام منى فإن له سعة أن يصدر إلى بلده، وإن لم يطف بالبيت إذا أفاض.\nواختلفوا فيمن خرج ولم يطف للوداع على قولين في وجوبه قال مالك: إن كان قريبًا رجع فطاف، وإن لم يرجع فلا شيء عليه، وقال عطاء، والثوري، وأبو حنيفة، والشافعي -في أظهر قوليه- وأحمد، وإسحاق، وأبو ثور: إن كان قريبًا رجع فطاف، وإن تباعد مضى وأهراق دمًا (^١). وأغرب ابن التين فحكى عن بعض الشافعية، وبعض الحنفية وجوبه، ومشهور قولي الشافعي هو الوجوب؛ حجتهم قول ابن عباس: من نسي من نسكه شيئًا فليهرق دمًا (^٢)، والطواف نسك؛ وحجة مالك أنه طواف يسقط على المكي والحائض، فليس من السنن اللازمة والذمة بريئة بيقين، وسيأتي شيء من هذا المعنى في الباب بعد.\nواختلفوا في حد القرب، فروي أن عمر رد رجلًا من مر الظهران لم يكن ودع (^٣)، وبين مر الظهران ومكة ستة عشر ميلًا، وهذا بعيد عند\n_________\n(^١) انظر: \"المغني\" ٥/ ٣٣٨.\n(^٢) رواه مالك في \"الموطأ\" ص ٢٧٠ من رواية يحيى كتاب: الحج باب: من نسي من نسكه شيئًا، والدارقطني في \"السنن\" ٢/ ٢٤٤ (٢٥٠٣).\n(^٣) رواه مالك ص ٢٤٢.","vol":"12","page":184},{"text":"مالك، ولا يرد أحدٌ من مثل هذا الموضع. وعند أبي حنيفة: يرجع ما لم يبلغ المواقيت. وعند الشافعي: يرجع من مسافة لا تقصر فيها الصلاة. وعند الثوري: يرجع ما لم يخرج من الحرم (^١).\nواختلفوا فيمن ودع ثم بدا له في شراء حوائجه فقال عطاء: يعيد، يعني: يكون آخر عمله الطواف بالبيت، وبنحوه قال الثوري والشافعي وأحمد وأبو ثور، وقال مالك: لا بأس أن يشتري بعض حوائجه وطعامه من السوق، ولا شيء عليه. وإن أقام يومًا أو نحوه عاد، وقال أبو حنيفة: لو ودع وأقام شهرًا أو أكثر أجزأه، ولا إعادة عليه (^٢). وهذا خلاف حديث ابن عباس في الباب، وقال ابن التين: دليلنا حديث صفية، قلت: تلك معذورة، قال: ولعله تعلق في ذَلِكَ بقول زيد: إنها لا تنفر إذا حاضت (^٣).\n_________\n(^١) انظر: \"المغني\" ص ٣٣٨ - ٣٣٩.\n(^٢) انظر: \"المغني\" ٥/ ٣٣٧ - ٣٣٨.\n(^٣) \"الموطأ\" رواية محمد بن الحسن ٢/ ٣٣٣.","vol":"12","page":185},{"text":"<span data-type='title' id=toc-1338>١٤٥ - باب إِذَا حَاضَتِ المَرْأَةُ بَعْدَ مَا أَفَاضَتْ</span>\n١٧٥٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂، أَنَّ صَفِيَّةَ بِنْتَ حُيَى -زَوْجَ النَّبِيِّ - ﷺ -- حَاضَتْ، فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - فَقَالَ: \"أَحَابِسَتُنَا هِيَ؟ \". قَالُوا: إِنَّهَا قَدْ أَفَاضَتْ. قَالَ: \"فَلَا إِذًا\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٨٦]\n\n١٧٥٨ - ١٧٥٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، أَنَّ أَهْلَ المَدِينَةِ سَأَلُوا ابْنَ عَبَّاسٍ ﵄ عَنِ امْرَأَةٍ طَافَتْ ثُمَّ حَاضَتْ، قَالَ لَهُمْ: تَنْفِرُ. قَالُوا: لَا نَأْخُذُ بِقَوْلِكَ وَنَدَعَ قَوْلَ زَيْدٍ. قَالَ: إِذَا قَدِمْتُمُ المَدِينَةَ فَسَلُوا. فَقَدِمُوا المَدِينَةَ فَسَأَلُوا، فَكَانَ فِيمَنْ سَأَلُوا أُمُّ سُلَيْمٍ، فَذَكَرَتْ حَدِيثَ صَفِيَّةَ. رَوَاهُ خَالِدٌ وَقَتَادَةُ، عَنْ عِكْرِمَةَ. [انظر: ٣٢٩ - فتح: ٣/ ٥٨٦]\n\n١٧٦٠ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: رُخِّصَ لِلْحَائِضِ أَنْ تَنْفِرَ إِذَا أَفَاضَتْ. [انظر: ٣٢٩ - مسلم: ١٣٢٨ - فتح: ٣/ ٥٨٦]\n\n١٧٦١ - قَالَ: وَسَمِعْتُ ابْنَ عُمَرَ يَقُولُ: إِنَّهَا لَا تَنْفِرُ. ثُمَّ سَمِعْتُهُ يَقُولُ بَعْدُ: إِنَّ النَّبِيَّ - ﷺ - رَخَّصَ لَهُنَّ. [انظر: ٣٣٠ - فتح: ٣/ ٥٨٦]\n\n١٧٦٢ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - وَلَا نُرَى إِلاَّ الحَجَّ، فَقَدِمَ النَّبِيُّ - ﷺ - فَطَافَ بِالبَيْتِ وَبَيْنَ الصَّفَا وَالمَرْوَةِ، وَلَمْ يَحِلَّ وَكَانَ مَعَهُ الهَدْيُ، فَطَافَ مَنْ كَانَ مَعَهُ مِنْ نِسَائِهِ وَأَصْحَابِهِ، وَحَلَّ مِنْهُمْ مَنْ لَمْ يَكُنْ مَعَهُ الهَدْيُ، فَحَاضَتْ هِيَ، فَنَسَكْنَا مَنَاسِكَنَا مِنْ حَجِّنَا، فَلَمَّا كَانَ لَيْلَةُ الحَصْبَةِ -لَيْلَةُ النَّفْرِ- قَالَتْ: يَا رَسُولَ اللهِ، كُلُّ أَصْحَابِكَ يَرْجِعُ بِحَجٍّ وَعُمْرَةٍ غَيْرِي. قَالَ: \"مَا كُنْتِ تَطُوفِي بِالبَيْتِ لَيَالِيَ قَدِمْنَا؟ \". قُلْتُ: لَا. قَالَ: \"فَاخْرُجِي مَعَ أَخِيكِ إِلَى التَّنْعِيمِ فَأَهِلِّي بِعُمْرَةٍ، وَمَوْعِدُكِ مَكَانَ كَذَا وَكَذَا\". فَخَرَجْتُ مَعَ عَبْدِ الرَّحْمَنِ إِلَى التَّنْعِيمِ، فَأَهْلَلْتُ بِعُمْرَةٍ،","vol":"12","page":186},{"text":"وَحَاضَتْ صَفِيَّةُ بِنْتُ حُيَيٍّ، فَقَالَ النَّبِيُّ - ﷺ -: \"عَقْرَى حَلْقَى، إِنَّكِ لَحَابِسَتُنَا، أَمَا كُنْتِ طُفْتِ يَوْمَ النَّحْرِ؟ \". قَالَتْ: بَلَى. قَالَ: \"فَلَا بَأْسَ، انْفِرِي\". فَلَقِيتُهُ مُصْعِدًا عَلَى أَهْلِ مَكَّةَ، وَأَنَا مُنْهَبِطَةٌ -أَوْ أَنَا مُصْعِدَةٌ- وَهُوَ مُنْهَبِطٌ. وَقَالَ مُسَدَّدٌ: قُلْتُ: لَا. تَابَعَهُ جَرِيرٌ، عَنْ مَنْصُورٍ فِي قَوْلِهِ: لَا. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٨٦]\nذكر فيه حديث عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ صَفِيَّةَ حَاضَتْ، فذُكر ذَلِكَ لِرَسُولِ الله - ﷺ - فَقَالَ: \"أَحَابِسَتُنَا؟ \" .. الحديث. وقد سلف.\nوعَنْ أَيُّوبَ (^١)، عَنْ عِكْرِمَةَ، أَن أَهْلَ المَدِينَةِ سَألُوا ابن عَبَّاسٍ عَنِ امْرَأَةٍ طَافَتْ ثُمَّ حَاضَتْ، قَالَ لَهُمْ: تَنْفِرُ. قَالُوا: لَا نَأْخُذُ بقَوْلِكَ وَنَدَعَ قَوْلَ زَيْدٍ. قَالَ: إِذَا قَدِمْتُمُ المَدِينَةَ فَسَلُوا. فَقَدِمُوا المَدِينَةَ فَسَألُوا، فَكَانَ فِيمَنْ سَأَلُوا أُمُّ سُلَيْمٍ، فَذَكَرَتْ حَدِيثَ صَفِيَّةَ. رَوَاهُ خَالِدٌ وَقَتَادَةُ، عَنْ عِكْرِمَةَ.\nثم ساق من حديث ابن طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ قَالَ: رُخِّصَ لِلْحَائِضِ أَنْ تَنْفِرَ إِذَا أَفَاضَتْ.\nقَالَ: وَسَمِعْتُ ابن عُمَرَ يَقُولُ: إِنَّهَا لَا تَنْفِرُ. ثُمَّ سَمِعْتُهُ يَقُولُ بَعْدُ: إِنَّ النَّبِيَّ - ﷺ - أرَخَصَ لَهُنَّ.\nثم ذكر حديث الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مَعَ رسول الله - ﷺ - لَا نُرى إِلَّا الحَجَّ، … وذكر الحديث. فَحَاضَتْ هِيَ، فَنَسَكْنَا مَنَاسِكَنَا مِنْ حَجِّنَا، فَلَمَّا كَانَ لَيْلَةَ الحَصْبَةِ -لَيْلَةُ النَّفْرِ- قلت: يَا رَسُولَ اللهِ، كُلُّ أَصْحَابِكَ يَرْجِعُ بِحَجٍّ وَعُمْرَةٍ غَيْرِي. قَالَ: \"مَا كُنْتِ تَطُوفِتِ بِالبَيْتِ لَيَالِيَ قَدِمْنَا؟ \". قُلْتُ: بلى. وَقَالَ مُسَدَّدٌ: لَا. وتَابَعَهُ جَرِيرٌ، عَنْ مَنْصُورٍ\n_________\n(^١) فوقها في الأصل: مسند.","vol":"12","page":187},{"text":"فِي قَوْلِهِ: لَا. قال: \"فَاخْرُجِي مَعَ أَخِيِك إِلَى التَّنْعِيم\" فَأهلك بعمرة، وَحَاضَتْ صَفِيَّةُ بِنْتُ حُيَيٍّ، فَقَال النَّبِيُّ - ﷺ -: \"عَقْرى حَلْقَى، أَمَا كُنْتِ طُفْتِ يَوْمَ النَّحْرِ؟ \". قالت: بَلَى. قَالَ: \"فَلَا بَأْسَ، انْفرِي\".\nالشرح:\nحديث عائشة الأول سلف كما قدمناه (^١)، وحديث عكرمة من أفراد البخاري، وكذا قول طاوس، عن ابن عباس، وحديث عائشة أخرجه مسلم (^٢)، والصواب في حديث عائشة، كما قال ابن بطال رواية مسدد، وجرير، عن منصور، وقد بان ذلك في حديث أبي معاوية أنها قالت: فخضت قبل أن أدخل مكة، وقال فليح: فلما كنا بسرف حضت. فقال - ﵇ -: \"افعلي\" .. الحديث، فقدمت مكة وأنا حائض، فلما قدمنا منى طهرت، فذكر ان عائشة لم تكن متمتعة، لأنها لم تطف بالبيت حين قدمت مكة كما طاف من فسخ حجه في عمرة (^٣) من أجل حيضها، ولذلك قالت: (كل أصحابك يرجع بحج وعمرة غيري)، فاعتمرت من التنعيم، ودل أيضًا أنها لم تكن قارنة، ولو كانت قارنة لم تأسف على فوات العمرة، ولا قالت ما قالت (^٤). فثبت أنها مفردة، ومعنى هذا الباب أن طواف الوداع ساقط عن الحائض؛ لأنه - ﵇ - لما أخبر عن صفيه أنها حاضت قال: \"أحابستنا هي؟ \" فلما أخبر أنها قد أفاضت قبل أن تحيض قال: \"فلا إذًا\" وهو قول عوام أهل العلم، وخالف ذلك طائفة فقالوا: لا يحل لأحد أن ينفر حتَّى\n_________\n(^١) برقم (٢٩٤) كتاب: الحيض، باب: الأمر بالنفساء إذا نفسن.\n(^٢) مسلم (١٢١١) كتاب: الحج، باب: إحرام النفساء واستحباب اغتسالها للإحرام.\n(^٣) في (ج): عمرته.\n(^٤) \"شرح ابن بطال\" ٤/ ٤٢٧ بتصرف.","vol":"12","page":188},{"text":"يطوف طواف الوداع، ولم يعذروا في ذَلِكَ حائضًا لحيضها، ذكره الطحاوي (^١).\nقال ابن المنذر: وروي ذَلِكَ عن عمر، وابنه، وزيد بن ثابت قال: فأما بن ثابت وابن عمر فقد روينا عنهما الرجوع. وقول عمر يرده الثابت عن رسول الله - ﷺ - أنه أمرها أن تنفر بعد الإفاضة، ومن هذا الحديث قال مالك: لاشيء على من ترك طواف الوداع حَتَّى يرجع إلى بلاده؛ لسقوطه عن الحائض.\nوفيه: رد قول عطاء والكوفيين والشافعي ومن وافقه: ان من لم يودع البيت فعليه دم، فقولهم خلاف (حديث) (^٢) صفية.\nقلت: لا فحديث صفية رخصة للحائض لا يتعداها لغير المعذور، والنفساء في هذا كالحائض، والظاهر أن المعذور كالخائف من ظالم، أو فوت رفقة، أو معسر، ونحو ذَلِكَ كذلك.\nوفي قوله: (\"أَحَابِسَتُنَا هِيَ؟ \") دليل على أن طواف الإفاضة يحبس الحائض بمكة لا تبرح حَتَّى تطوف بلا إفاضة؛ لأنه الركن فيه. وعلى هذا أئمة أهل العلم، قال مالك: إذا حاضت المرأة بمنى قبل أن تفيض حبس عليها كَريُّها أكثر ما يحبس النساء الدم (^٣).\nقال ابن عبد الحكم: ويحبس على النفساء أقصى ما تحبس النساء الدم في النفاس، ولا حجة للكَرِيِّ أن يقول: لم أعلم أنها حامل.\nقال مالك: وليس عليها أن تعينه في العلف.\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٣٢.\n(^٢) في (ج): قول.\n(^٣) \"الموطأ\" ص ٢٦٧ باب: إفاضة الحائض.","vol":"12","page":189},{"text":"وقال ابن المواز: كنت أعرف حبس الكري حيث يحبس وحده يعرض لقطع الطريق.\nوقال الشافعي: ليس على حمالها أن يحبس عليها، ويقال لها: احملي مكانك مثلك.\nوقوله: (\"عَقْرى حَلْقَى\").\nفيه: توبيخ الرجل أهله على ما يدخل على الناس بسببها، كما وبخ الصديق عائشة في قصة العقد (^١).\n_________\n(^١) سلف برقم (٣٣٤) كتاب: التيمم، رواه مسلم (٣٦٧) كتاب: الحيض، باب: التيمم.","vol":"12","page":190},{"text":"<span data-type='title' id=toc-1339>١٤٦ - باب مَنْ صَلَّى العَصْرَ يَوْمَ النَّفْرِ بِالأَبْطَحِ</span>\n١٧٦٣ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا إِسْحَاقُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ الثَّوْرِيُّ، عَنْ عَبْدِ العَزِيزِ بْنِ رُفَيْعٍ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ: أَخْبِرْنِي بِشَيْءٍ عَقَلْتَهُ عَنِ النَّبِيِّ - ﷺ -، أَيْنَ صَلَّى الظُّهْرَ يَوْمَ التَّرْوِيَةِ؟ قَالَ: بِمِنًى. قُلْتُ: فَأَيْنَ صَلَّى العَصْرَ يَوْمَ النَّفْرِ؟ قَالَ: بِالأَبْطَحِ، افْعَلْ كَمَا يَفْعَلُ أُمَرَاؤُكَ. [انظر: ١٦٣٥ - مسلم: ١٣٠٩ - فتح: ٣/ ٥٩٠]\n\n١٧٦٤ - حَدَّثَنَا عَبْدُ المُتَعَالِ بْنُ طَالِبٍ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الحَارِثِ، أَنَّ قَتَادَةَ حَدَّثَهُ عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - حَدَّثَهُ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ صَلَّى الظُّهْرَ وَالعَصْرَ، وَالمَغْرِبَ وَالعِشَاءَ، وَرَقَدَ رَقْدَةً بِالمُحَصَّبِ، ثُمَّ رَكِبَ إِلَى البَيْتِ فَطَافَ بِهِ. [انظر: ١٧٥٦ - فتح: ٣/ ٥٩٠]\nذكر فيه حديث عَبْدِ العَزِيزِ بْنِ رُفَيْعٍ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ: أَخْبِرْنِي بِشَيْءٍ عَقَلْتَهُ عَن النَّبِيِّ - ﷺ -، أَيْنَ صَلَّى الظُّهْرَ يَوْمَ التَّرْوِيَةِ؟ قَالَ: بِمِنًى. قُلْتُ: فَأَيْنَ صَلَّى العَصْرَ يَوْمَ النفْرِ؟ قَالَ: بِالأَبْطَحِ، افْعَلْ كَمَا يَفْعَلُ أُمَرَاؤُكَ.\nوحديث قتادة عَنْ أَنَسِ حَدَّثَهُ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ صَلَّى الظُّهْرَ وَالعَصْرَ، وَالمَغْرِبَ وَالعِشَاءَ، وَرَقَدَ رَقْدَةَ بِالمُحَصَّبِ، ثُمَّ رَكِبَ إِلَى البَيْتِ فَطَافَ بِهِ.\nالشرح:\nحديث عبد العزيز، عن أنس أخرجه مسلم أيضًا (^١)، وحديث أنس من أفراده: إذا فرغ من رميه من منى نزل بالأبطح. قال ابن القاسم: ولا يصلي الظهر بمنى، والأبطح جنب المقبرة، ثم يدخل مكة ليلًا\n_________\n(^١) مسلم (١٣٠٩) كتاب: الحج، باب: استحباب طواف الإفاضة يوم النحر.","vol":"12","page":191},{"text":"لطواف الوداع اقتداء بالشارع، وبفعل الأئمة بعده كذلك، ومن يقتدي به، وربما قال مالك: ذَلِكَ واسع لغيرهم، وكان عمر وعثمان والصديق قبلهما ينزلون به (^١)، وكذا الخلفاء، وهو مستحب عند العلماء، إلا أنه عند الحجازيين آكد منه عند الكوفيين، وكلهم مجمعون أنه ليس من المناسك، وهذِه البطحاء: هي المعرس، والأبطح والبطحاء: ما انبطح (من الأرض) (^٢) واتسع من بطن الوادي.\n_________\n(^١) رواه مسلم (١٣١٠).\n(^٢) من (ج).","vol":"12","page":192},{"text":"<span data-type='title' id=toc-1340>١٤٧ - باب المُحَصَّبِ</span>\n١٧٦٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: إِنَّمَا كَانَ مَنْزِلٌ يَنْزِلُهُ النَّبِيُّ - ﷺ - لِيَكُونَ أَسْمَحَ لِخُرُوجِهِ. يَعْنِي: بِالأَبْطَحِ. [مسلم: ١٣١١ - فتح: ٣/ ٥٩١]\n\n١٧٦٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: لَيْسَ التَّحْصِيبُ بِشَيْءٍ، إِنَّمَا هُوَ مَنْزِلٌ نَزَلَهُ رَسُولُ اللهِ - ﷺ -. [مسلم: ١٣١٢ - فتح: ٣/ ٥٩١]\nذكر فيه عن عائشة قَالَتْ: إِنَّمَا كَانَ مَنْزِلًا يَنْزِلُهُ رسول الله - ﷺ - ليَكُونَ أَسْمَحَ لِخُرُوجِهِ. يَعْنِي: بِالأَبْطَحِ.\nوحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا سُفْيَانُ، قَالَ عَمْرٌو، عَنْ عَطَاءٍ، عَنِ ابن عَبَّاسٍ: لَيْسَ التَّحْصِيبُ بِشَيْءٍ، إِنَّمَا هُوَ مَنْزِلٌ نَزَلَهُ رَسُولُ اللهِ - ﷺ -.\nالشرح:\nحديث عائشة أخرجه مسلم أيضًا (^١)، وحديث ابن عباس من أفراده (^٢). وذكر الدارقطني أن هذا حديث علي بن حجر، قال ابن عساكر: يعني تفرد به، وابن عيينة سمعه من الحسن بن صالح، عن عمرو، ولكن كذا قال ابن حجر، وهو وهم منه فقد رواه ابن أبي عمر، وعبد الجبار بن العلاء وجماعة غيرهما، ورواه الإسماعيلي من حديث أبي خيثمة، ثَنَا ابن عيينة، ثَنَا عمرو، وكذا رواه أبو نعيم الحافظ من حديث عبد الله بن الزبير، ثَنَا سفيان، ثَنَا عمرو. فقد\n_________\n(^١) مسلم (١٣١١) كتاب: الحج، باب: استحباب النزول بالمحصب يوم النفر.\n(^٢) قلت: حديث ابن عباس ليس من أفراده، فقد أخرجه مسلم (١٣١٢) كتاب: الحج، باب: استحباب النزول بالمحصب يوم النفر والصلاة به.","vol":"12","page":193},{"text":"صرح أبو خيثمة، والحميدي بالتحديث من عمرو، وانتفي ما قاله الدارقطني. والمحصب: هو الأبطح بأعلى مكة، وهو المعرس، وهو خيف منى المذكور في حديث أبي هريرة السالف في باب: نزوله - ﵇ - بمكة (^١). ووقع للداودي أنه ذو طوى. وليس كما قال. وقد ذكرنا في الباب قبله عن جماعة من الصحابة أنهم كانوا ينزلون به. وقال عمر: حَصِّبوا (^٢). يعني: انزلوا بالمحصب، وكان ابن عمر ينزل به ويقول: إنه سنة أناخ به رسول الله - ﷺ -، وعن النخعي وطاوس مثله، واستحب النخعي أن ينام فيه نومة (^٣).\nوقول عائشة، وابن عباس: (إنما هو منزل نزله رسول الله - ﷺ -) يدل على أنه ليس من مناسك الحج، وأنه لا شيء على من تركه، وهذا معنى قوله: ليس التحصيب بشيء. أي: ليس من المناسك التي تلزم الناس. وكانت عائشة لا تحصب، ولا أسماء (^٤)، وهو مذهب عروة.\nقال الطحاوي: لم يكن نزوله به؛ لأنه سنة. وقد اختلف في معناه، فقالت عائشة: ليكون أسمح لخروجه، تريد المدينة، أي: أسهل وأسرع، وليستوي البطيء (والمتعذر) (^٥) ويكون مبيتهم وقيامهم في السحر، ورحيلهم بأجمعهم إلى المدينة.\n_________\n(^١) سلف برقم (١٥٨٩ - ١٥٩٠).\n(^٢) رواه ابن أبي شيبة ٣/ ١٨٤ (١٣٣٣٧) كتاب: الحج، في التحصيب من كان يحصب.\n(^٣) رواه ابن أبي شيبة ٣/ ١٨٤ (١٣٣٣٦، ١٣٣٤٠).\n(^٤) رواه ابن أبي شيبة ٣/ ١٨٥ (١٣٣٤٥، ١٣٣٤٨).\n(^٥) في (ج): المتعدي.","vol":"12","page":194},{"text":"وروي عن أبي رافع قال: أمرني رسول الله - ﷺ - أن أضرب الخيمة، ولم يأمرفي بمكان بعينه فضربتها بالمحصب (^١)، وقال ابن عباس: لأن العرب كانت تخاف بعضها بعضًا، فيرتادون، فيخرجون جميعًا فجرى الناس عليها (^٢).\nقال ابن التين: والنزول به إنما هو لمن يتعجل، وعبارة الخطابي: التحصيب: إذا نفر من منى يقيم بالشعب الذي يخرجه إلى الأبطح، يهجع ساعة ثم يدخل مكة ولا ينزل (^٣). وكذلك إن وافي يوم جمعة فيصلي الإمام بالناس الجمعة بمكة، وقال ابن حبيب: كان مالك يأمر (بالتحصيب) (^٤) ويستحبه، وإن شاء مضى إذا صلى الظهر والعصر ويأتي مكة، إلا أنه لا ينبغي لأحد يدع التعريس به، فإن نزله فلا شيء عليه، ومن أدركه وقت الصلاة قبل أن يأتيه صلى حيث أدركته، فإذا أتاه نزل به؛ لأن أداء الصلاة في وقتها مطلوب فيها، وهذا مختلف فيه مع أنه لا يفوت بالأداء في الوقت.\n_________\n(^١) رواه مسلم (١٣١٣).\n(^٢) رواه الطحاوي ٢/ ١٢١.\n(^٣) \"أعلام الحديث \" ٢/ ٩١٠.\n(^٤) في (ج): بالمحصب.","vol":"12","page":195},{"text":"<span data-type='title' id=toc-1341>١٤٨ - باب النُّزُولِ بِذِي طُوًى قَبْلَ أَنْ يَدْخُلَ مَكَّةَ، وَالنُّزُولِ بِالْبَطْحَاءِ التِي بِذِي الْحُلَيْفَةِ إِذَا رَجَعَ مِنْ مَكَّةَ</span>\n١٧٦٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ أَنَّ ابْنَ عُمَرَ ﵄ كَانَ يَبِيتُ بِذِي طُوًى بَيْنَ الثَّنِيَّتَيْنِ، ثُمَّ يَدْخُلُ مِنَ الثَّنِيَّةِ التِي بِأَعْلَى مَكَّةَ، وَكَانَ إِذَا قَدِمَ مَكَّةَ حَاجًّا أَوْ مُعْتَمِرًا لَمْ يُنِخْ نَاقَتَهُ إِلاَّ عِنْدَ بَابِ الْمَسْجِدِ، ثُمَّ يَدْخُلُ فَيَأْتِي الرُّكْنَ الأَسْوَدَ فَيَبْدَأُ بِهِ، ثُمَّ يَطُوفُ سَبْعًا: ثَلَاثًا سَعْيًا، وَأَرْبَعًا مَشْيًا، ثُمَّ يَنْصَرِفُ فَيُصَلِّي سَجْدَتَيْنِ، ثُمَّ يَنْطَلِقُ قَبْلَ أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ، فَيَطُوفُ بَيْنَ الصَّفَا وَالْمَرْوَةِ، وَكَانَ إِذَا صَدَرَ عَنِ الْحَجِّ أَوِ الْعُمْرَةِ أَنَاخَ بِالْبَطْحَاءِ التِي بِذِي الْحُلَيْفَةِ التِي كَانَ النَّبِىُّ - ﷺ - يُنِيخُ بِهَا. [انظر:٤٨٤، ٤٩١ - مسلم: ١٢٥٩ - فتح: ٣/ ٥٩٢]\n\n١٧٦٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا خَالِدُ بْنُ الْحَارِثِ قَالَ: سُئِلَ عُبَيْدُ اللهِ عَنِ الْمُحَصَّبِ، فَحَدَّثَنَا عُبَيْدُ اللهِ عَنْ نَافِعٍ، قَالَ: نَزَلَ بِهَا رَسُولُ اللهِ - ﷺ - وَعُمَرُ وَابْنُ عُمَرَ.\nوَعَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ ﵄ كَانَ يُصَلِّي بِهَا -يَعْنِي: الْمُحَصَّبَ- الظُّهْرَ وَالْعَصْرَ -أَحْسِبُهُ قَالَ: وَالْمَغْرِبَ. قَالَ خَالِدٌ: لَا أَشُكُّ فِي الْعِشَاءِ- وَيَهْجَعُ هَجْعَةً، وَيَذْكُرُ ذَلِكَ عَنِ النَّبِىِّ - ﷺ -. [فتح: ٣/ ٥٩٢]\nذكر من حديث موسى بن عقبة عَنْ نَافِع، أَنَ ابن عُمَرَ كَانَ يَبِيتُ بِذِي طُوى بَيْنَ الثَّنِيَّتَيْنِ، ثُمَّ يَدْخُلُ مِنَ الثَّنِيَّةِ التِي بِأَعْلَى مَكَةَ، إلى آخره، وَكَانَ إِذَا صَدَرَ عَنِ الحَجِّ أَوِ العُمْرَةِ أَنَاخَ بِالْبَطْحَاءِ التى بِذِي الحُلَيْفَةِ التِي كَانَ رسول الله - ﷺ - يُنِيخُ بِهَا.\nوحديث خَالِدِ بْنِ الحَارِثِ قَالَ: سُئِلَ عُبَيْدُ اللهِ عَنِ المُحَصَّبِ، فَحَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ قَالَ: نَزَلَ بِهَا رَسُولُ اللهِ - ﷺ - وَعُمَرُ وَابْنُ عُمَرَ.","vol":"12","page":196},{"text":"وَعَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ ﵄ كَانَ يُصَلِّي بِهَا -يَعْنِي: المُحَصَّبَ -الظُّهْرَ وَالعَصْرَ- أَحْسِبُهُ قَالَ: وَالمَغْرِبَ. قَالَ خَالِدٌ: لَا أَشُكُّ فِي العِشَاءِ- وَيَهْجَعُ هَجْعَةً، وَيَذْكُرُ ذَلِكَ عَنِ النَّبِيِّ - ﷺ -.\nالشرح\nالحديثان من أفراده، والنزول بذي طوى قبل أن يدخل مكة، والنزول بالبطحاء التي بذي الحليفة عند رجوعه ليس بشيء من سنن الحج ومناسكه، فإن شاء فعله، وإن شاء تركه.","vol":"12","page":197},{"text":"<span data-type='title' id=toc-1342>١٤٩ - باب مَنْ نَزَلَ بِذِي طُوًى إِذَا رَجَعَ مِنْ مَكَّةَ</span>\n١٧٦٩ - وَقَالَ مُحَمَّدُ بْنُ عِيسَى: حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّهُ كَانَ إِذَا أَقْبَلَ بَاتَ بِذِي طُوى، حَتَّى إِذَا أَصْبَحَ دَخَلَ، وَإِذَا نَفَرَ مَرَّ بِذِي طُوى وَبَاتَ بِهَا حَتَّى يُصْبِحَ، وَكَانَ يَذْكُرُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَفْعَلُ ذَلِكَ. [انظر: ٤٩١ - مسلم: ١٢٥٩ - فتح: ٣/ ٥٩٢]\nوَقَالَ مُحَمَّدُ بْنُ عِيسَى: ثَنَا حَمَّاد، عَنْ أيوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ أَنَّهُ كَانَ إِذَا أَقْبَلَ بَاتَ بِذِي طُوى، حَتَّى إِذَا أصْبَحَ دَخَلَ، وَإِذَا نَفَرَ مَرَّ بِذِي طُوى وَبَاتَ بِهَا حَتَّى يُصْبِحَ، وَكَانَ يَذْكُرُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَفْعَلُ ذَلِكَ.\nمحمد هذا هو ابن الطباع، وحماد قال الإسماعيلي: هو ابن سلمة، أخبرني بذلك الحسن بن سفيان، ثَنَا محمد بن أبان، ثنا حمَّاد، وأخبرني أبو يعلى، ثنا أبو خيثمة، ثنا عفان، ثنا حماد بن سلمة، عن الحسن، عن حميد وبكر بن عبد الله، عن ابن عمر، وأيوب عن نافع، عن ابن عمر، وأخبرني أبو يعلى ثَنَا أبو الربيع، ثَنَا حماد بن زيد، ثَنَا أيوب، وأنا أبو عمران، ثنا الرمادي، ثَنَا يونس بن محمد، عن أيوب، عن نافع:\nأن ابن عمر .. الحديث.\nوأما أبو نعيم فجزم بأنه ابن زيد، وأما الحافظ جمال الدين المزي، فذكر رواية ابن الطباع، عن ابن زيد، ولم يذكرها عن ابن سلمة (^١).\nوقد سلفت القطعة الأولى متصلةً في باب: الاغتسال لدخول مكة، من حديث ابن علية، عن أيوب (^٢). وهذا ليس من مناسك الحج، وإنما\n_________\n(^١) انظر: \"تحفة الأشراف\" ٦/ ٦٢.\n(^٢) برقم (١٥٧٣).","vol":"12","page":198},{"text":"فيه استحباب دخول مكة نهارًا، وهو مذهب ابن عمر، واستحسنه النخعي ومالك وإسحاق، وكانت عائشة تدخل مكة ليلًا، وهو مذهب عمر بن عبد العزيز وسعيد بن جبير (^١)، وقال عطاء والثوري: إن شئت دخلتها نهارًا، وإن شئت دخلتها ليلًا، وقد أسلفنا ذَلِكَ.\nقال ابن المنذر: وقد دخلها رسول الله - ﷺ - ليلًا حين اعتمر من الجعرانة (^٢).\n_________\n(^١) رواها ابن أبي شيبة ٣/ ٤٠٤ - ٤٠٥ (١٥٥٦٨ - ١٥٥٨١)\n(^٢) دل على ذلك حديث روي من طريق مزاحم بن أبي مزاحم، عن عبد العزيز بن عبد الله، عن محرش الكعبي أن رسول - ﷺ - خرج من الجعرانة ليلًا معتمرًا فدخل مكة ليلًا فقضى عمرته ثم خرج من ليلته فأصبح بالجعرانة كبائت، فلما زالت الشمس من الغد، خرج من بطن سرى حتى جاء مع الطريق طريق جمع ببطن سرف، فمن أجل ذلك خفيت عمرته على الناس.\nرواه أبو داود (١٩٩٦) كتاب: المناسك، والترمذي (٩٣٥) كتاب الحج، باب: ما جاء في العمرة من الجعرانة -وهذا لفظه- والنسائي ٥/ ١٩٩ - ٢٠٠ كتاب: المناسك، دخول مكة ليلًا، وأحمد ٣/ ٤٢٦، ٤٢٧، ٤/ ٦٩، ٥/ ٣٨٠، والحميدي ٢/ ١١١ (٨٨٦)، والدارمي ٢/ ١١٨٢ - ١١٨٣ (١٩٠٣) كتاب: المناسك، باب: الميقات في العمرة، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٢٩١ (٢٣١٢)، والنسائي في \"الكبرى\" ٢/ ٤٧٥ (٤٢٣٦)، والطبراني ٢٠/ ٣٢٦ (٧٧٠)، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٦٠٥ - ٢٦٠٦ (٦٢٧٧)، والبيهقي ٤/ ٣٥٧ كتاب الحج، باب: من استحب الإحرام بالعمرة من الجعرانة، وابن عبد البر في \"التمهيد\" ٢٤/ ٤٠٨ - ٤٠٩، وفي \"الاستيعاب\" ٤/ ٢٧.\nوقد جاء في بعض الروايات -كما هو الحال عند أبي داود: عن محرش الكعبي قال: دخل النبي - ﷺ - الجعرانة فجاء إلى المسجد فركع ما شاء الله .. الحديث مختصرًا.\nوالحديث صححه ابن عبد البر في \"التمهيد\" ٢٤/ ٤٠٨، وقال النووي في\n\"المجموع\" ٨/ ٩: إسناده جيد، وقال الحافظ في \"الإصابة\" ٣/ ٣٦٩: سنده حسن، وقال الألباني في \"صحيح أبي داود\" (١٧٤٢): حديث صحيح دون قوله: فجاء إلى المسجد فركع ما شاء … فإنه منكر، وبدونه حسنه الترمذي والحافظ.","vol":"12","page":199},{"text":"<span data-type='title' id=toc-1343>١٥٠ - باب التِّجَارَةِ فِي أَيَّامَ المَوْسِمِ وَالبَيْعِ فِي أَسْوَاقِ الجَاهِلِيَّةِ</span>\n١٧٧٠ - حَدَّثَنَا عُثْمَانُ بْنُ الهَيْثَمِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، قَالَ عَمْرُو بْنُ دِينَارٍ: قَالَ ابْنُ عَبَّاسٍ ﵄: كَانَ ذُو المَجَازِ وَعُكَاظٌ مَتْجَرَ النَّاسِ فِي الجَاهِلِيَّةِ، فَلَمَّا جَاءَ الإِسْلَامُ كَأَنَّهُمْ كَرِهُوا ذَلِكَ حَتَّى نَزَلَتْ: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ [البقرة: ١٩٨] فِي مَوَاسِمِ الحَجِّ. [٢٠٥٠، ٢٠٩٨، ٤٥١٩ - فتح: ٣/ ٥٩٣]\nذكر فيه عن ابن عباس قال: كَانَ ذُو المَجَازِ وَعُكَاظٌ مَتْجَرَ النَّاسِ فِي الجَاهِلِيَّةِ، فَلَمَّا جَاءَ الإِسْلَامُ كَأَنَّهُمْ كَرِهُوا ذَلِكَ حَتَّى نَزَلَتْ: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ [البقرة: ١٩٨] فِي مَوَاسِمِ الحَجِّ.\nالشرح:\nهكذا كان ابن عباس يقرؤها في مواسم الحج، وكذلك كان يتأول قوله تعالى: ﴿لِيَشْهَدُوا مَنَافِعَ لَهُمْ﴾ [الحج: ٢٨]، وذكر إسماعيل بن أبي أمامة التيمي قال: كنت أكرَي في هذا الوجه، وكان ناس يقولون: إنه ليس لك حج، فلقيت ابن عمر فسألته فقال: أليس تحرم، وتلبي، وتطوف بالبيت، وتفيض من عرفات، وترمي الجمار؟ قلت: بلى. قال: فإن لك حجًّا، وإن رجلًا سأل النبي - ﷺ - عن مثل ما سألتني عنه فسكت عنه حَتَّى نزلت هذِه الآية (^١)، وقال مجاهد في هذِه الآية: أحلت لهم التجارة في المواسم، وكانوا لا يبيعون،\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٢٩٤ (٣٧٦٨).","vol":"12","page":200},{"text":"ولا يبتاعون بعرفة، ولا بمنى في الجاهلية رغبة لمنافع ما يرضي الله تعالى من أمر الدنيا والآخرة. وقاله عطاء (^١)، وقال أبو جعفر: المغفرة (^٢)، وهو أحسنها، وإذا أخلص لحجه وقصد الكفاف، فأجره غير ناقص، وقد قال عمر: لأن أموت في سعي أبتغي كفاف وجهي أحب إليَّ أن أموت مجاهدًا في سبيل الله تعالى.\nوقال الطحاوي: أخبر ابن عباس أن هذِه الآية نسخت ما كانوا عليه في الجاهلية من ترك التبايع في الحج، وأنهم كانوا لا يخلطونه بغيره، فأباحهم تعالى التجارة في الحج ابتغاء فضله، ولم يكن ما دخلوا فيه من حرمة الحج قاطعًا لهم عن ذَلِكَ، ودل ذَلِكَ على أن الداخل في حرمة الاعتكاف لا بأس عليه أن يتجر في مواطن الاعتكاف، كما لم تمنعه حرمة الحج منه، وممن أجاز للمعتكف البيع والشراء الكوفيون والشافعي، وقال الثوري: يشتري الخبز إذا لم يكن له من يشتريه له، وبه قال أحمد، واختلف فيه عن مالك، فروى عنه ابن القاسم إجازة ذَلِكَ إذا كان يسيرًا، وروي عنه مثل قول الثوري، وكره ذَلِكَ عطاء ومجاهد والزهري (^٣).\n_________\n(^١) رواه الطبري ٢/ ٢٩٥ (٣٧٧٥ - ٣٧٧٨).\n(^٢) السابق ٩/ ١٣٧ (٢٥٠٧٥).\n(^٣) رواه عنهم عبد الرزاق في \"المصنف\" ٤/ ٣٦١ - ٣٦٢، وابن أبي شيبة ٢/ ٣٢٩.\nوانظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠ - ٥٢، \"المبسوط\" ٣/ ١٢١ - ١٢٢، \"المنتقى\" ٢/ ٨٠، \"الاستذكار\" ١٠/ ٢٨١ - ٢٨٩، \"المجموع\" ٦/ ٥٦٤، \"الفروع\" ٣/ ١٩٨ - ١٩٩.","vol":"12","page":201},{"text":"<span data-type='title' id=toc-1344>١٥١ - باب الإِدْلَاجِ مِنَ المُحَصَّبِ</span>\n١٧٧١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنِي إِبْرَاهِيمُ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: حَاضَتْ صَفِيَّةُ لَيْلَةَ النَّفْرِ فَقَالَتْ: مَا أُرَانِي إِلَّا حَابِسَتَكُمْ. قَالَ النَّبِيُّ - ﷺ - \"عَقْرَى حَلْقَى، أَطَافَتْ يَوْمَ النَّحْرِ؟ \". قِيلَ: نَعَمْ. قَالَ: \"فَانْفِرِي\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٩٥]\n\n١٧٧٢ - قَالَ أَبُو عَبْدِ اللهِ: وَزَادَنِي مُحَمَّدٌ حَدَّثَنَا مُحَاضِرٌ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - لَا نَذْكُرُ إِلَّا الحَجَّ، فَلَمَّا قَدِمْنَا أَمَرَنَا أَنْ نَحِلَّ، فَلَمَّا كَانَتْ لَيْلَةُ النَّفْرِ حَاضَتْ صَفِيَّةُ بِنْتُ حُيَيٍّ، فَقَالَ النَّبِيُّ - ﷺ -: \"حَلْقَى عَقْرَى، مَا أُرَاهَا إِلَّا حَابِسَتَكُمْ\". ثُمَّ قَالَ: \"كُنْتِ طُفْتِ يَوْمَ النَّحْرِ؟ \". قَالَتْ: نَعَمْ. قَالَ: \"فَانْفِرِي\". قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي لَمْ أَكُنْ حَلَلْتُ. قَالَ: \"فَاعْتَمِرِي مِنَ التَّنْعِيمِ\". فَخَرَجَ مَعَهَا أَخُوهَا، فَلَقِينَاهُ مُدَّلِجًا. فَقَالَ: \"مَوْعِدُكِ مَكَانَ كَذَا وَكَذَا\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٥٩٥]\nذكر فيه حديث الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: حَاضَتْ صَفِيَّةُ لَيْلَةَ النَّفْرِ … إلى أن قال: \"أَطَافَتْ يَوْمَ النَّحْرِ؟ \". قِيلَ: نَعَمْ. قَالَ: \"فَانْفِرِي\".\nوَزَادَنِي مُحَمَّدٌ ثَنَا مُحَاضِرٌ، ثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عنها: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - لَا نَذْكُرُ إِلَّا الحَجَّ إلى أن قالت، قُلْتُ: يَا رَسُولَ اللهِ، لَمْ أَكُنْ حَلَلْتُ. قَالَ: \"فَاعْتَمِرِي مِنَ التَنْعِيمِ\". فَخَرَجَ مَعَهَا أَخُوهَا، فَلَقِينَاهُ مُدَّلِجًا. فَقَالَ: \"مَوْعِدُكِ مَكَانَ كَذَا وَكَذَا\".\nمحمد هذا هو ابن عبد الله بن نمير شيخ البخاري كما بينه الحافظ أبو نعيم في \"مستخرجه\"، ورواه من جهته.\nوقال الإسماعيلي: أخبرني الحسن بن سفيان، ثنا ابن نمير قال: ثنا أبو معاوية وأبي قالا: ثنا الأعمش وأخبرني الحسن، ثنا محاضر بن","vol":"12","page":202},{"text":"المورِّع ثنا الأعمش وهذا حديث ابن نمير وأبي معاوية، وأبيه عن إبراهيم، عن الأسود، عن عائشة فذكره. وزعم الجياني: أن محمدًا هذا هو الذهلي، ونسبه ابن السكن محمد بن سلام (^١). وهذا ليس من مناسك الحج.\nذكر عبد الرزاق: أنا عمر بن ذر أنه سمع مجاهدًا يقول: أناخ رسول الله - ﷺ - ليلة النفر بالبطحاء ينتظر عائشة، ثم كره أن يقتدي الناس بإناخته فبعث حَتَّى أناخ على ظهر العقبة أو من ورائها ينتظرها.\nوقول عائشة: (حَاضَتْ صَفِيَّةُ لَيْلَةَ النَّفْرِ) تعني: الليلة التي تلي النفر الآخر، وهو يوم الثالث عشر وباتوا بالمحصَّب، قاله الداودي، ولعله يريد: باتوا به الليلة التي تلي بعد النحر، وهي ليلة أربع عشرة، وفيه بعد؛ لأن حقيقة ليلة النفر ليلة ثلاث عشرة، لكن هذا وقع في البخاري في عدة مواضع: ليلة النفر، وفسره في بعض المواضع بأنها ليلة الحَصْبةِ (^٢)، إلا أن تكون ليلة الحصبة ليست ليلة التحصيب، أو تكون معنى ليلة الحصبة: التي ينزل بعدها في المحصَّب، كما قيل: ليلةُ النفرِ التي يقعُ النفرُ في غدها فيصح، أو يريد النفر الذي للمدينة ليلة الحصبة؛ لأنهم نزلوا فيها بالمحصَّب.\nوقولها: (إِنِّي لَمْ أَكُنْ أحللت) أي: من عمرة، كما أحل الناس، ولم تعمل إلا عمل الحاج كما سلف.\nوقولها: (فَلَقِينَاهُ مُدَّلِجًا). هو بتشديد الدال كذا ضبطه ابن التين، وكذا هو في أصل الدمياطي أيضًا، والادِّلاج بتشديد الدال هو: سير\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٤٦.\n(^٢) سلف برقم (١٧٦٢).","vol":"12","page":203},{"text":"آخر الليل، وهو افتعل من دلج وأدلج رباعي: إذا سار أول الليل.\nوقال الطبري: الادِّلاج بتشديد الدال. الرحيل من المنزل بسحر، وبالتخفيف: الرحيل من المنزل في أول الليل والسير فيه.\nوقال ابن عياش: وغيره: أدلج القوم إذا قطعوا الليل كله سيرًا، وادَّلج إذا سار آخره.","vol":"12","page":204},{"text":"٢٦\nكتاب العمرة","vol":"12","page":205},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-1345>٢٦ - (كتاب العمرة</span>\n<span data-type='title' id=toc-1346>١ - باب وُجُوبِ العُمْرَةِ) (^١) وَفَضْلِهَا</span>\nوَقَالَ ابْنُ عُمَرَ: لَيْسَ أَحَدٌ إِلَّا وَعَلَيْهِ حَجَّةٌ وَعُمْرَةٌ. وَقَالَ ابْنُ عَبَّاسٍ: إِنَّهَا لَقَرِينَتُهَا فِي كِتَابِ اللهِ ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦]\n\n١٧٧٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ سُمَيٍّ -مَوْلَى أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ- عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"العُمْرَةُ إِلَى العُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا، وَالحَجُّ المَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلاَّ الجَنَّةُ\". [مسلم: ١٣٤٩ - فتح: ٣/ ٥٩٧]\nوذكر حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"العُمْرَةُ إِلَى العُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا، وَالحَجُّ المَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلَّا الجَنَّةُ\".\n_________\n(^١) كذا في الأصول، والذي في اليونينية ٣/ ٢: باب العمرة، وجوب العمرة وفضلها وبهامشها أبواب عند أبي ذر عن المستملي.","vol":"12","page":207},{"text":"الشرح:\nالعمرة في اللغة:\nالزيارة، وقيل؛ لأنها من عمارة المسجد الحرام.\nوحديث أبي هريرة أخرجه مسلم (^١).\nوأثر ابن عمر رواه ابن أبي شيبة، عن أبي خالد الأحمر، عن ابن جريج، عن نافع عنه: ليس من خلق الله إلا وعليه حجة وعمرة واجبتان (^٢)، وأخرجه الحاكم من حديث إبراهيم بن موسى، وعبد المجيد بن عبد العزيز، عن ابن جريج مثله بزيادة: لمن استطاع إلى ذَلِكَ سبيلًا، فمن زاد على هذا فهو تطوع وخير، ثم قال: سند صحيح على شرطهما (^٣).\nقلت: وروي مرفوعًا عنه: \"ليس أحد إلا وعليه حجة وعمرة واجبتان\"، وسيأتي الكلام عليه في الباب.\nوأثر ابن عباس أخرجه الشافعي، والبيهقي، وصححه الحاكم على شرط مسلم، وابن حزم (^٤).\nواختلف العلماء في وجوب العمرة (^٥)، وكان ابن عمر وابن عباس\n_________\n(^١) مسلم (١٣٤٩) كتاب: الحج، باب: فضل الحج والعمرة ويوم عرفة.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٢١٦ (١٣٦٥٣) كتاب: الحج، من كان يرى العمرة فريضة.\n(^٣) \"المستدرك\" ١/ ٤٧١، وعنه البيهقي ٤/ ٣٥١، وكذا رواه الدارقطني ٢/ ٢٨٥ من حديث عبد المجيد بن عبد العزيز عن ابن جريج به.\n(^٤) الشافعي في \"الأم\" ٢/ ١١٣، \"سنن البيهقي\" ٤/ ٣٥١، \"المستدرك\" ١/ ٤٧١، \"المحلى\" ٧/ ٣٨.\n(^٥) في هامش الأصل: نقل السهيلي في \"روضه\" عن عطاء وجوبها على غير المكي.","vol":"12","page":208},{"text":"يقولان: هي فرض (^١)، وهو قول عطاء، وطاوس، والحسن، وابن سيرين، والشعبي (^٢)، وإليه ذهب الثوري، والشافعي في أظهر قوليه، وأحمد، وإسحاق، وابن حبيب، وابن الجهم (^٣)، وقال ابن مسعود: العمرة تطوع (^٤)، وهو قول أبي حنيفة، وأبي ثور (^٥)، وقال النخعي: هي سنة (^٦)، وهو قول مالك قال: ولا نعلم أحدًا أرخص في تركها (^٧)، احتج الأولون بقوله تعالى: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] أي: أقيموا، وإذا كان الإتمام واجبًا، فالابتداء واجب بناء على أن التطوع لا يجب إتمامه، لكن عمرة التطوع يجب إتمامها، وكذا حج التطوع، والحج لا يقاس عليه.\nقال المخالف: وأثر ابن عمر قد أخرجه البخاري موقوفًا فلا حجة فيه، ولو صح رفعه لكان ذكره للعمرة مقارنة للحج لا يدل على وجوبها، وإنما معناه: الحض على هذا الجنس من العبادات لقوله: \"تابعوا بين الحج والعمرة\" (^٨).\n_________\n(^١) رواه عن ابن عمر: ابن أبي شيبة ٣/ ٢١٦ (١٣٦٥٣)، والبيهقي ٤/ ٣٥١. ورواه عن ابن عباس: الحاكم في \"المستدرك\" ١/ ٤٧١ وصححه، والبيهقي ٤/ ٣٥١.\n(^٢) رواه ابن أبي شيبة ٣/ ٢١٦ - ٢١٧ (١٣٦٥١، ١٣٦٦٠ - ١٣٦٦١).\n(^٣) انظر: \"المنتقى\" ٢/ ٢٣٥، \"البيان\" ٤/ ١٠، \"المغني\" ٥/ ١٣.\n(^٤) رواه ابن أبي شيبة ٣/ ٢١٥ (١٣٦٤٦).\n(^٥) \"مختصر الطحاوي\" ص ٩٥.\n(^٦) \"المصنف\" ٣/ ٢١٦ (١٣٦٤٩).\n(^٧) \"الموطأ\" ١/ ٤٤٤ (١١٣٠) كتاب: المناسك، باب: جامع ما جاء في العمرة.\n(^٨) روي من حديث ابن عباس، وابن مسعود، وابن عمر، وعمر بن الخطاب، وجابر بن عبد الله، وعامر بن ربيعة، وأبي هريرة.\nحديث ابن عباس رواه النسائي ٥/ ١١٥، وفي \"الكبرى\" ٢/ ٣٢٢ (٣٦٠٩، ٣٦١١)، والعقيلي في \"الضعفاء\" ٤/ ٤٠٩، والطبراني ١١/ ١٠٧ (١١١٩٦)، =","vol":"12","page":209},{"text":"وقال الطحاوي: ليس قول ابن عمر إنها واجبة ما يدل على أنها\n_________\n= ١١/ ١٨١ (١١٤٢٨)، الذهبي في \"السير\" ١٣/ ١٤٧ - ١٤٨، وفي \"تذكرة الحفاظ\" ٢/ ٥٩٤.\nوحديث ابن مسعود رواه الترمذي (٨١٠)، والنسائي ٥/ ١١٥، ١١٦، وأحمد ١/ ٣٨٧، والبزار في \"البحر الزخار\" ٥/ ١٣٤ (١٧٢٢)، وأبو يعلى ٨/ ٣٨٩ (٤٩٧٦)، ٩/ ١٥٣ (٥٢٣٦)، وابن حبان ٩/ ٦ (٣٦٩٣)، والنسائي في \"الكبرى\" ٢/ ٣٢٢ (٣٦١٠)، وابن خزيمة ٤/ ١٣٠ (٢٥١٢)، والعقيلي ٢/ ١٢٤، والشاشي ٢/ ٧٤ (٥٨٧)، والطبراني ١٠/ ١٨٦ (١٠٤٠٦)، وأبو نعيم في \"الحلية\" ٤/ ١١٠، والبغوي في \"شرح السنة\" ٧/ ٦ - ٧ (١٨٤٣).\nوحديث ابن عمر رواه الفاكهي في \"أخبار مكة\" ١/ ٤٠٥ (٨٦٩ - ٨٧٠)، والحارث ابن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٣٦٥)، والطبراني ٢١/ ٤٥٦ (١٣٦٥١)، وابن عدي ١/ ٣٧١، وتمام الرازي كما في \"زوائد الأجزاء المنثورة\" ص ٢٢٢.\nوحديث عمر رواه ابن ماجه (٢٨٨٧)، وأحمد ١/ ٢٥، والحميدي ١/ ١٥٦ (١٧)، والفاكهي ١/ ٤٠٤ - ٤٠٥ (٨٦٨)، وأبو يعلى ١/ ١٧٦ (١٩٨)، وابن حبان في \"المجروحين\" ١/ ١٥٤، وابن عدي ٦/ ٣٨٩ - ٣٩٠، والبيهقي في \"شعب الإيمان\" ٣/ ٤٧٢ (٤٠٩٤ - ٤٠٩٥)، والضياء في \"المختارة\" ١/ ٢٥٢ - ٢٥٣ (١٤٣ - ١٤٤)، ١/ ٢٧٢ (١٦٠).\nوحديث جابر رواه البزار كما في \"كشف الأستار\" (١١٤٧)، وابن عدي ٧/ ٤٤٨.\nوقال الهيثمي في \"المجمع\" ٣/ ٢٧٨: رواه البزار ورجاله رجال الصحيح. خلا بشر بن المنذر، ففي حديثه وهم، قاله العقيلي. ووثقه ابن حبان.\nوحديث عامر بن ربيعة رواه أحمد ٣/ ٤٤٦، ٤٤٧، والحارث بن أبي أسامة كما في \"البغية\" (٣٦٤)، والضياء ٨/ ١٩٦ (٢٢٥ - ٢٢٨)، وقال الهيثمي في \"المجمع\" ٣/ ٢٧٧: فيه عاصم بن عبيد الله وهو ضعيف، وكذا قال البوصيري في \"إتحاف الخيرة المهرة\" ٣/ ١٧٦.\nوحديث أبي هريرة رواه الحارث بن أبي أسامة كما في \"البغية\" (٣٦٣) وكما في \"المطالب العالية\" ٦/ ٢٨١ (١١٣٦).\nوالحديث بجملته صححه الألباني في \"الصحيحة\" (١٢٠٠) فراجعه.","vol":"12","page":210},{"text":"فريضة؛ لأنه قد يجوز أن يقول عنها واجبة على المسلمين وجوبًا عامًّا يقوم به البعض كالجهاد وغيره من فروض الكفايات، ويدل على هذا قول ابن عمر: إذا حللتم فشدوا الرحال للحج والعمرة؛ فإنهما أحد الجهادين (^١). ألا ترى أنه شبههما بالجهاد الذي يقوم بفرضه بعضهم، وقوله - ﵇ -: \"بني الإسلام على خمس\" (^٢) ولم يذكر العمرة، فلو كانت فرضًا لذكرت.\nقلت: قد ذكرت في قصة السائل الذي سأل رسول الله - ﷺ - عن الإيمان والإسلام والإحسان -وهو جبريل - ﵇ -- فقال له النبي - ﷺ -: \"الإسلام أن تشهد أن لا إله إلا الله، وأن محمدًا رسول الله\" إلى أن قال: \"وتحج البيت وتعتمر\". صححه الدارقطني وغيره من حديث عمر بن الخطاب (^٣)، وحديث أبي رزين: \"حج عن أبيك واعتمر\"\n_________\n(^١) سلف معلقًا بعد حديث (١٥١٦) باب: الحج على الرجل، ووصله عبد الرزاق في \"المصنف\" ٧/ ٥ (٨٨٠٨)، وسعيد بن منصور ٢/ ١٣٦ (٢٣٥٠)، والفاكهي في \"أخبار مكة\" ١/ ٣٧٧ (٧٩٣) من طريق إبراهيم، عن عابس بن ربيعة، عن عمر، قوله. فهو من قول عمر لا من قول ابن عمر كما ذكر المصنف.\n(^٢) سلف برقم (٨) كتاب: الإيمان، باب: دعاؤكم إيمانكم، ورواه مسلم (١٦) كتاب: الإيمان، باب: أركان الإسلام ودعائمه العظام.\n(^٣) رواه بهذا اللفظ ابن خزيمة ١/ ٣ - ٤ (١)، ٤/ ٣٥٦ (٣٠٦٥)، وابن حبان ١/ ٣٩٧ - ٣٩٩ (١٧٣)، والدارقطني ٢/ ٢٨٢ - ٢٨٣، وأبو نعيم في \"المستخرج\" ١/ ١٠٢ (٨٢)، والبيهقي في \"السنن\" ٤/ ٣٤٩ - ٣٥٠، وفي \"شعب الإيمان\" ٣/ ٤٢٨ (٣٩٧٣)، وفي \"الاعتقاد\" ص: ٢٦٩، وابن الجوزي في \"التحقيق\" ٢/ ١٢٢ (١٢٢٤) من طريق معتمر بن سليمان، عن أبيه، عن يحيى بن يعمر، عن ابن عمر، عن عمر بن الخطاب .. الحديث.\nورواه الحاكم ١/ ٥١ من طريق عبيد الله بن عمر، عن نافع، عن ابن عمر، عن عمر، به. =","vol":"12","page":211},{"text":"رواه الأربعة، وصححه الترمذي، وابن حبان، والحاكم (^١). قال أحمد: لا أعلم في إيجاب العمرة حديثًا أجود منه، ولا أصح (^٢). واحتجوا للسنة بأنه نسك ليس له وقت معين، فلم يكن واجبًا بالشرع كنفل الطواف.\nوقد سئل رسول الله - ﷺ - عن العمرة: أواجبة هي؟ قال: \"لا، وإن يعتمر خير\".\n_________\n= قال الدارقطني: إسناد ثابت صحيح أخرجه مسلم بهذا الإسناد. وقال الحاكم: صحيح على شرطهما. وقال ابن الجوزي: فإن قيل: هذا الحديث مذكور في الصحاح وليس فيه: ويعتمر؟ قلنا: قد ذكر فيه هذِه الزيادة أبو بكر الجوزقي في كتابه المخرج على الصحيحين، ورواها الدارقطني وحكم لها بالصحة، وقال: هذا اسناده صحيح أخرجه مسلم بهذا الإسناد أ. هـ، وأقر ابن الجوزي على قوله\nالذهبيُّ في \"التنقيح\" ٥/ ٢٩٦.\nوقال الزيلعي في \"نصب الراية\" ٣/ ١٤٧: قال صاحب \"التنقيح\": الحديث مخرج في الصحيحين ليس فيها: وتعتمر، وهذِه الزيادة فيها شذوذ أ. هـ.\nوالحديث صححه الألباني بهذا اللفظ في \"صحيح الترغيب\" (١٧٥، ١١٠١).\n(^١) أبو داود (١٨١٠) كتاب: المناسك، باب: الرجل يحج عن غيره، والترمذي (٩٢٩) كتاب: الحج، باب: ما جاء في الحج عن الشيخ الكبير والميت، والنسائي ٥/ ١١١، ١١٧، وابن ماجه (٢٩٠٦) كتاب: المناسك، باب: الحج عن الحي إذا لم يستطع، وابن حبان ٩/ ٣٠٤ (٣٩٩١)، والحاكم ١/ ٤٨١.\nوراه أيضًا أحمد ٤/ ١٠، ١١، ١٢، والنسائي في \"الكبرى\" ٢/ ٣٢٠ (٣٦٠٠)، ٢/ ٣٢٤ (٣٦١٧)، وابن الجارود ٢/ ١١٤ (٥٠٠)، وابن خزيمة ٤/ ٣٤٥ - ٣٤٦ (٣٠٤٠)، والدارقطني ٢/ ٢٨٣، وابن حزم في \"المحلى\" ٧/ ٣٩، ٥٧، وفي \"حجة الوداع\" (٥٢٨)، والبيهقي ٤/ ٣٢٩، ٣٥٠، وابن الجوزي في \"التحقيق\" ٢/ ١١٤ (١١٩٩).\nقال الدارقطني عن رجال إسناد هذا الحديث: كلهم ثقات. وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، وصححه الألباني في \"صحيح أبي داود\" (١٥٨٨).\n(^٢) رواه البيهقي ٤/ ٣٥٠ بإسناده عن أحمد.","vol":"12","page":212},{"text":"قلت: لكنه ضعيف (^١)، وانفصل بعضهم عن الآية بأن إتمامها\n_________\n(^١) رواه الترمذي (٩٣١) كتاب: الحج، باب: ما جاء في العمرة أواجبة هي أم لا؟ وأحمد ٣/ ٣٦١، ٣٥٧، وابن أبي شيبة ٣/ ٢١٥ (١٣٦٤٤) كتاب: المناسك، من قال: العمرة تطوع، وأبو يعلى ٣/ ٤٤٣ (١٩٣٨)، وابن خزيمة ٤/ ٣٥٦ - ٣٥٧ (٣٠٦٨)، وابن حبان في \"المجروحين\" ١/ ٢٢٨، والدارقطني ٢/ ٢٨٥ - ٢٨٦، وأبو نعيم في \"الحلية\" ٨/ ١٨٠، والبيهقي ٤/ ٣٤٩، وابن الجوزي في \"التحقيق\" ٢/ ١٢٣ - ١٢٤ (١٢٢٨) من طريق الحجاج بن أرطاة، عن محمد بن المنكدر، عن جابر بن عبد الله مرفوعًا به. قال الترمذي: حسن صحيح.\nقلت: نوقش في ذلك كما سيأتي بيانه.\nورواه ابن عدي في \"الكامل\" ٨/ ٢٩٦ - ٢٩٧ من طريق أبي عصمة، عن محمد بن المنكدر، عن جابر مرفوعًا به. وقال: وهذا يعرف بحجاج بن أرطاة، عن محمد بن المنكدر، وأبو عصمة قد رواه أيضًا، عن ابن المنكدر، ولعله سرقه منه ا. هـ\nورواه الطبراني في \"الأوسط\" ٦/ ٣٤١ (٦٥٧٢)، وفي \"الصغير\" ٢/ ١٩٣ (١٠١٥)، والدارقطني ٢/ ٢٨٦، والبيهقي ٤/ ٣٤٩ - ٣٥٠ من طريق يحيى بن أيوب، عن عبيد الله، عن أبي الزبير، عن جابر، مرفوعًا به.\nقال البيهقي: إنما يعرف هذا المتن بالحجاج بن أرطاة، عن محمد بن المنكدر، عن جابر اهـ.\nورواه البيهقي ٤/ ٣٥٠ من طريق ابن جريج والحجاج، عن محمد بن المنكدر، عن جابر أنه سئل عن العمرة أواجبة فريضة كفريضة الحج، قال: لا، وأن تعتمر خير لك. هكذا موقوفًا.\nقال ابن حزم: حديث جابر، الحجاج بن أرطاة ساقط لا يحتج به، والطريق الأخرى أسقط وأوهن؛ لأنها من طريق يحيى بن أيوب وهو ضعيف عن العمري الصغير وهو ضعيف. اهـ. \"المحلى\" ٧/ ٣٧.\nوقال البيهقي: المحفوظ عن جابر موقوف غير مرفوع، وروي عن جابر مرفوعًا بخلاف ذلك وكلاهما ضعيف. اهـ.\nوقال في \"المعرفة\" ٧/ ٥٩: رواه الحجاج بن أرطاة، عن ابن المنكدر مرفوعًا، ورفعه ضعيف ا. هـ =","vol":"12","page":213},{"text":"لا يكون إلا بعد الشروع فيها، ونحن نقول: من شرع فيها وجب إتمامها.\nقال ابن التين: وكل ما ورد في ذَلِكَ من الأخبار فمطعون في سنده، والآية ليست ببينة في الوجوب.\nوقوله: (\"العمْرَةُ إِلَى العُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا\") هو مثل قوله: \"الجمعة إلى الجمعة كفارة لما بينهما\" (^١). يريد ما اجتنبت الكبائر.\nقال ابن التين: \"إلى العمرة\": يحتمل أن يكون بمعنى (مع) كقوله: ﴿إِلَى أَمْوَالِكُمْ﴾ [النساء: ٢] ﴿مَنْ أَنصَارِىَ إلَى اَللهِ﴾ [آل عمران: ٥٢، والصف: ١٤].\nوفيه: الترغيب في تكرار العمرة، ومالك لا يرى لأحد أن يعتمر\n_________\n= وقال المصنف -﵀- في \"البدر المنير\" ٦/ ٦٧: قال البيهقي في \"خلافياته\": هذا الحديث ليس بثابت، وحجاج بن أرطاة يتفرد بسنده، ورفعه إلى رسول الله - ﷺ - من هذا الوجه، وخالفه ابن جريج وغيره، فرووه، عن ابن المنكدر، عن جابر من قوله، وهو الصواب، وحجاج ليس يقبل منه ما ينفرد به؛ لسوء حفظه وكثرة تدليسه، فكيف إذا خالف الثقات، ورفع الموقوفات والمعضلات أ. هـ، وقال ابن الجوزي في \"التحقيق\" ٢/ ١٢٤: حديث ضعيف، وقال المصنف في \"البدر\" ٦/ ٦٧: قال المنذري في كلامه على أحاديث \"المهذب\": في تصحيح الترمذي لهذا الحديث نظر، فإن الحجاج بن أرطاة لم يحتج به الشيخان، وقد ضعفه الأئمة. اهـ. ثم قال: قال صاحب \"الإمام\": صحح الترمذي هذا الحديث واعترض عليه بالكلام في الحجاج بن أرطاة رافعه، وقد روي موقوفًا من قول جابر. اهـ. وقال النووي في \"المجموع\" ٧/ ١٠: قول الترمذي: حديث حسن صحيح، غير مقبول، ولا يغتر بكلام الترمذي في هذا، فقد اتفق الحفاظ على أنه حديث ضعيف اهـ، وأورد الحافظ الحديث في \"الدراية\" ٢/ ٤٨ من طريق أبي الزبير عن جابر مرفوعًا وقال: في إسناده مقال.\nولمزيد من الكلام على هذا الحديث انظر: \"البدر المنير\" ٦/ ٦٢ - ٧٢، و\"تلخيص الحبير\" ٢/ ٢٢٦ - ٢٢٧.\n(^١) رواه مسلم (٢٣٣) كتاب: الطهارة. من حديث أبي هريرة.","vol":"12","page":214},{"text":"أكثر من مرة في السنن للاتباع، وقال مطرف: لا بأس أن يعتمر في السنة مرارًا، ونحا إليه ابن المواز، وبه قال أبو حنيفة، والشافعي (^١).\nوقال آخرون: لا يعتمر في شهر أكثر من عمرة واحدة، حكاه ابن قدامة، وعند أحمد: إذا اعتمر فلا بد أن يحلق، أو يقصر في عشرة أيام يمكن حلق الرأس فيها، قال: وظاهر هذا أنه لا يستحب أن يعتمر في أقل من عشرة أيام.\nوفي رواية الأثرم: إن شاء اعتمر في كل شهر (^٢)، والمبرور: هو الخالص لا رياء فيه ولا رفث ولا فسوق، ويكون بمال حلال، وقال ابن التين: المبرور: من البر يحتمل أن يريد أن صاحبه أوقعه على وجه البر، وأصله أن لا يتعدى بغير حرف الجر لا أن يريد بمبرور وصف المصدر فيتعدى حينئذٍ إلى المصدر؛ لأن كل ما لا يتعدى من الأفعال يتعدى إلى المصدر. وذكر ابن فارس: أنه متعد، يقال: فلان يبر ربه أي: يطيعه (^٣). وأصله بررت بكسر الراء، فعلى هذا يبر حجه، أي: يخلصه من الرفث وشبهه.\nوقوله: (\"لَيْسَ لَهُ جَزَاءٌ إِلَّا الجَنَّةُ\") يريد أن ما دونها ليس بجزاء له، وإن كانت العمرة وغيرها من أفعال البر جزاؤها تكفير الذنوب فإن الحج المبرور لا يقتصر لصاحبه من الجزاء على تكفير بعض ذنوبه بل لا بد أن يبلغ به دخول الجنة، وقيل: إنه أراد حج النافلة.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠٠، \"المنتقى\" ٢/ ٢٣٥، \"البيان\" ٤/ ١٣.\n(^٢) \"المغني\" ٥/ ١٧.\n(^٣) \"مقاييس اللغة\" ص ٨٩.","vol":"12","page":215},{"text":"<span data-type='title' id=toc-1347>٢ - باب مَنِ اعْتَمَرَ قَبْلَ الحَجِّ</span>\n١٧٧٤ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَنَّ عِكْرِمَةَ بْنَ خَالِدٍ سَأَلَ ابْنَ عُمَرَ ﵄ عَنِ العُمْرَةِ قَبْلَ الحَجِّ، فَقَالَ: لَا بَأْسَ. قَالَ عِكْرِمَةُ: قَالَ ابْنُ عُمَرَ: اعْتَمَرَ النَّبِيُّ - ﷺ - قَبْلَ أَنْ يَحُجَّ. وَقَالَ إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ إِسْحَاقَ: حَدَّثَنِي عِكْرِمَةُ: بْنُ خَالِدٍ، سَأَلْتُ ابْنَ عُمَرَ مِثْلَهُ.\nحَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا ابن جُرَيْجٍ، قَالَ عِكْرِمَةُ بْنُ خَالِدٍ: سَأَلْتُ ابن عُمَرَ - ﵁ -. مثله. [فتح: ٣/ ٥٩٨]\nذكر فيه عن ابن جُرَيْجٍ، عن عِكْرِمَةَ بْن خَالِدٍ قال: سئل ابن عُمَرَ عَنِ العُمْرَةِ قَبْلَ الحَجِّ، فَقَالَ: لَا بَأْسَ. قَالَ عِكْرِمَةُ: قَالَ ابن عُمَرَ: اعْتَمَرَ النبِيُّ - ﷺ - قَبْلَ أَنْ يَحُجَّ، وعَنِ ابن إِسْحَاقَ: حَدَّثَنِي عِكْرِمَةُ بْنُ خَالِدٍ، سَأَلْتُ ابن عُمَرَ مِثْلَهُ.\nهذا من ابن عمر قد يدل أن فرض الحج نزل قبل اعتماره، إذ لو اعتمر قبله ما صح استدلاله على ما ذكره، ويتفرع على ذَلِكَ فرض الحج: هل هو على الفور أو التراخي؟ والذي نزع ابن عمر هو الصحيح في النظر، وهو الذي تعضده الأصول، أن في فرض الحج سعة وفسحة؛ لأن العمرة لم يجرِ لها ذكر في القرآن إلا والحج مذكور معها؛ ولذلك قال ابن عباس: إنها لقرينتها في كتاب الله تعالى: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] (^١)، ولو كان فرض الحج على الفور لم يجز فسخه في عمرة، ولا أمر الشارع أصحابه بذلك، ولو كان وقته مضيقًا لوجب إذا آخره إلى سنة أخرى أن تكون قضاءً لا أداءً، فلمَّا ثبت أنه يكون أداء في أي وقت أتى به علم إنه ليس\n_________\n(^١) رواه البيهقي ٤/ ٣٥١، وابن عبد البر في \"التمهيد\" ٢٠/ ١٦.","vol":"12","page":216},{"text":"على الفور، وقد سلف ما في ذَلِكَ أول الحج، وسيأتي شيء منه في قصة كعب بن عجرة حين آذاه هوامه، وحلق رأسه بالحديبية -إن شاء الله (^١).\nفائدة:\nشيخ البخاري في الأول (حَدَّثَنَا (أحمد) (^٢)، أخبرنا عبد الله) هو ابن شبويه فيما زعمه الدارقطني، أو ابن مردويه فيما قاله الحاكم والكلاباذي (^٣).\n_________\n(^١) سيأتي حديث كعب برقم (١٨١٤)، ورواه مسلم (١٢٠١).\n(^٢) تحتها في الأصل: (هو ابن الجليل).\n(^٣) قال العيني في \"العمدة\" ٨/ ٢٨٤: هو أحمد بن محمد بن ثابت بن عثمان بن مسعود بن يزيد المروزي المعروف بابن شبويه، قال الدارقطني: روى عنه البخاري، وقال الحاكم: هذا أحمد بن محمد هو ابن مردويه، قلت: هو أحمد بن موسى أبو العباس. اهـ.\nوجزم زكريا الأنصاري في \"المنحة\" ٤/ ٢٢٨ بأنه أحمد بن محمد بن ثابت المروزي، ابن شبويه.\nأما الحافظ فقال في \"الفتح\" ٣/ ٥٩٩: هو المروزي!\nفيتضح من العرض السابق أنه أحد اثنين، إما أن يكون أحمد بن محمد بن ثابت المروزي (ابن شبويه) وهذا ما رجحه الحافظ زكريا الأنصاري، وإما أن يكون أحمد بن محمد بن موسى المروزي، أبو العباس السمسار، المعروف بمردويه.\nوالمصنف -﵀- وكذا العيني لم يجزما بواحد منهما.\nلكن وجدت أن الحافظ المزي لما ترجم في \"تهذيب الكمال\" ١/ ٤٣٣ (٩٤) لأحمد بن محمد بن ثابت المروزي (ابن شبويه) لم يذكر أن البخاري روى عنه! وكذا الحافظ الذهبي في ترجمته من \"السير\" ١١/ ٧ (٢)، ومن \"تاريخ الإسلام\" ١٦/ ٥٠ (٢١).\nمع أن المزي لما ترجم لأحمد بن محمد بن موسى المروزي (مردويه) ١/ ٤٧٣ (١٠٠) وكذا الذهبي في \"السير\" ١١/ ٨ (٣) ذكرا أن البخاري روى عنه!! =","vol":"12","page":217},{"text":"<span data-type='title' id=toc-1348>٣ - باب كَمِ اعْتَمَرَ النَّبِيُّ - ﷺ </span>-؟\n١٧٧٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ قَالَ: دَخَلْتُ أَنَا وَعُرْوَةُ بْنُ الزُّبَيْرِ المَسْجِدَ، فَإِذَا عَبْدُ اللهِ بْنُ عُمَرَ ﵄ جَالِسٌ إِلَى حُجْرَةِ عَائِشَةَ، وَإِذَا نَاسٌ يُصَلُّونَ فِي المَسْجِدِ صَلَاةَ الضُّحَى. قَالَ: فَسَأَلْنَاهُ عَنْ صَلَاتِهِمْ. فَقَالَ: بِدْعَةٌ. ثُمَّ قَالَ لَهُ: كَمِ اعْتَمَرَ رَسُولُ اللهِ - ﷺ -؟ قَالَ: (أَرْبَعً) (^١) إِحْدَاهُنَّ فِي رَجَبٍ، فَكَرِهْنَا أَنْ نَرُدَّ عَلَيْهِ. [٤٢٥٣ - مسلم: ١٢٥٥ - فتح: ٣/ ٥٩٩]\n\n١٧٧٦ - قَالَ: وَسَمِعْنَا اسْتِنَانَ عَائِشَةَ أُمِّ المُؤْمِنِينَ فِي الحُجْرَةِ، فَقَالَ عُرْوَةُ: يَا أُمَّاهُ، يَا أُمَّ المُؤْمِنِينَ، أَلَا تَسْمَعِينَ مَا يَقُولُ أَبُو عَبْدِ الرَّحْمَنِ؟ قَالَتْ: مَا يَقُولُ؟ قَالَ: يَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - اعْتَمَرَ أَرْبَعَ عُمَرَاتٍ إِحْدَاهُنَّ فِي رَجَبٍ. قَالَتْ: يَرْحَمُ اللهُ أَبَا عَبْدِ الرَّحْمَنِ، مَا اعْتَمَرَ عُمْرَةً إِلَّا وَهُوَ شَاهِدُهُ، وَمَا اعْتَمَرَ فِي رَجَبٍ قَطُّ. [١٧٧٧، ٤٢٥٤ - مسلم: ١٢٥٥ - فتح: ٣/ ٥٩٩]\n_________\n= وننبه أيضًا أن المزي في ترجمة ابن شبويه ١/ ٤٣٦ قال: وروى البخاري في الوضوء والأضاحي والجهاد عن أحمد بن محمد عن عبد الله وهو ابن المبارك، فقال الدارقطني: إنه أحمد بن محمد بن ثابت بن شبويه هذا، وقال أبو نصر الكلاباذي وغير واحد: أنه أحمد بن محمد بن موسى، مردويه، فأيهما كان فهو ثقة اهـ.\nوكذا حكى هذا الكلام الذهبي في \"السير\" ١١/ ٨، وحكاه أيضًا في \"تاريخ الإسلام\" ١٦/ ٥١ - ٥٢ وزاد نسبته للمزي.\nقلت: لا اعتقد أن يكون هو ابن شبويه، بل هو (مردويه) إن شاء الله؛ وذلك لما\nتقدم ذكره، وأيضًا لأن الدارقطني جزم بأن البخاري روى عن ابن شبويه في ثلاثة مواضع ليس هذا منها، وحتى في المواضع الثلاث المذكورة قال الكلاباذي وغيره أنه أيضًا (مردويه). بالرغم من أن زكريا الأنصاري جزم بأنه ابن شبويه!.\nأما الحافظ فاكتفي بقوله: هو المروزي! وكلاهما مروزي!! ولا يفوتني أن أنبه أن قول المصنف هنا وكذا العيني: ابن مردويه، خطأ؛ وذلك لأن كل من ذكره قال: مردويه، بدون ذكر ابن. والله أعلم بالصواب.\n(^١) كذا في الأصل وعليها علامة تصحيح.","vol":"12","page":218},{"text":"١٧٧٧ - حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ: سَأَلْتُ عَائِشَةَ ﵂، قَالَتْ: مَا اعْتَمَرَ رَسُولُ اللهِ - ﷺ - فِي رَجَبٍ. [انظر: ١٧٧٦ - مسلم: ١٢٥٥ - فتح: ٣/ ٦٠٠]\n\n١٧٧٨ - حَدَّثَنَا حَسَّانُ بْنُ حَسَّانٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ: سَأَلْتُ أَنَسًا - ﵁ -: كَمِ اعْتَمَرَ النَّبِيُّ - ﷺ -؟ قَالَ: أَرْبَعٌ: عُمْرَةُ الحُدَيْبِيَةِ فِي ذِي القَعْدَةِ، حَيْثُ صَدَّهُ المُشْرِكُونَ، وَعُمْرَةٌ مِنَ العَامِ المُقْبِلِ فِي ذِي القَعْدَةِ حَيْثُ صَالَحَهُمْ، وَعُمْرَةُ الجِعْرَانَةِ إِذْ قَسَمَ غَنِيمَةَ -أُرَاهُ- حُنَيْنٍ. قُلْتُ: كَمْ حَجَّ؟ قَالَ: وَاحِدَةً. [١٧٧٩، ١٧٨٠، ٣٠٦٦، ٤١٤٨ - مسلم: ١٢٥٣ - فتح: ٣/ ٦٠٠]\n\n١٧٧٩ - حَدَّثَنَا أَبُو الوَلِيدِ هِشَامُ بْنُ عَبْدِ المَلِكِ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ قَالَ: سَأَلْتُ أَنَسًا - ﵁ -، فَقَالَ: اعْتَمَرَ النَّبِيُّ - ﷺ - حَيْثُ رَدُّوهُ، وَمِنَ القَابِلِ عُمْرَةَ الحُدَيْبِيَةِ، وَعُمْرَةً فِي ذِي القَعْدَةِ، وَعُمْرَةً مَعَ حَجَّتِهِ. [انظر: ١٧٧٨ - مسلم: ١٢٥٣ - فتح: ٣/ ٦٠٠]\n\n١٧٨٠ - حَدَّثَنَا هُدْبَةُ، حَدَّثَنَا هَمَّامٌ. وَقَالَ: اعْتَمَرَ أَرْبَعَ عُمَرٍ فِي ذِي القَعْدَةِ إِلاَّ التِي اعْتَمَرَ مَعَ حَجَّتِهِ: عُمْرَتَهُ مِنَ الحُدَيْبِيَةِ، وَمِنَ العَامِ المُقْبِلِ، وَمِنَ الجِعْرَانَةِ، حَيْثُ قَسَمَ غَنَائِمَ حُنَيْنٍ، وَعُمْرَةً مَعَ حَجَّتِهِ. [انظر: ١٧٧٨ - مسلم: ١٢٥٣ - فتح: ٣/ ٦٠٠]\n\n١٧٨١ - حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ قَالَ: سَأَلْتُ مَسْرُوقًا وَعَطَاءً وَمُجَاهِدًا. فَقَالُوا: اعْتَمَرَ رَسُولُ اللهِ - ﷺ - فِي ذِي القَعْدَةِ قَبْلَ أَنْ يَحُجَّ. وَقَالَ: سَمِعْتُ البَرَاءَ بْنَ عَازِبٍ ﵄ يَقُولُ: اعْتَمَرَ رَسُولُ اللهِ - ﷺ - فِي ذِي القَعْدَةِ، قَبْلَ أَنْ يَحُجَّ مَرَّتَيْنِ. [١٨٤٤، ٢٦٩٨، ٢٦٩٩، ٢٧٠٠، ٣١٨٤، ٤٢٥١ - مسلم: ١٧٨٣ - فتح: ٣/ ٦٠٠]\nذكر فيه حديث مُجَاهِدٍ قَالَ: دَخَلْتُ أَنَا وَعُرْوَةُ بْنُ الزُّبَيْرِ المَسْجِدَ، فَإِذَا عَبْدُ الله بْنُ عُمَرَ جَالسٌ إِلَى حُجْرَةِ عَائِشَةَ، وَإِذَا أنَاسٌ يُصَلُّونَ فِي المَسْجِدِ صَلَاةَ الضُّحَى. قَالَ: فَسَألْنَاهُ عَنْ صَلَاتِهِمْ، فَقَالَ: بِدْعَةٌ، ثمَّ قَالَ: لَهُ كَمِ اعْتَمَرَ النبي - ﷺ -؟ قَالَ: أَرْبَع، إِحْدَاهُنَّ فِي رَجَب، فَكَرِهْنَا أَنْ نَرُدَّ عَلَيْهِ.","vol":"12","page":219},{"text":"قَالَ: وَسَمِعْنَا اسْتِنَانَ عَائِشَةَ أُمِّ المُؤْمِنِينَ فِي الحُجْرَةِ، فَقَالَ عُرْوَةُ: يَا أُمَّاهُ، يَا أُمَّ المُؤْمِنِينَ، أَلَا تَسْمَعِينَ مَا يَقُولُ أَبُو عَبْدِ الرَّحْمَنِ؟ فقَالَتْ: مَا يَقُولُ؟ قَالَ: يَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - اعْتَمَرَ أَرْبَعَ عُمَرَاتٍ إِحْدَاهُنَّ فِي رَجَبٍ. قَالَتْ: يَرْحَمُ اللهُ أَبَا عَبْدِ الرَّحْمَنِ، مَا اعْتَمَرَ عُمْرَةَ إِلَّا وَهُوَ شَاهِدُهُ، وَمَا اعْتَمَرَ فِي رَجَب قَطُّ.\nوحديث عُرْوَةَ قَالَ: سَأَلْتُ عَائِشَةَ، قَالَتْ: مَا اعْتَمَرَ رَسُولُ اللهِ - ﷺ - فِي رَجَبِ.\nوحديث قَتَادَةَ قال: سَأَلْتُ أَنَسًا: كَم اعْتَمَرَ النَّبِيُّ - ﷺ -؟ قَالَ: أَرْبَعًا: عُمْرَةُ الحُدَيْبِيَةِ فِي ذِي القَعْدَةِ حَيْثُ صَدَّهُ المُشْرِكُونَ، وَعُمْرَةٌ فِي العَامِ المُقْبِلِ فِي ذِي القَعْدَةِ حَيْثُ صَالَحَهُمْ، وَعُمْرَةُ الجِعْرَانَةِ إِذْ قَسَمَ غَنِيمَةَ -أُرَاهُ- حُنَيْنِ. قُلْتُ: كَمْ حَجَّ؟ قَالَ: وَاحِدَةً.\nوعَنْ قَتَادَةَ (^١): سَأَلْتُ أَنَسًا، فَقَالَ: اعْتَمَرَ رسول الله - ﷺ - حَيْثُ رَدُّوهُ، وَمِنَ القَابِلِ عُمْرَةَ الحُدَيْبِيَةِ، وَعُمْرَةً فِي ذِي القَعْدَةِ، وَعُمْرَةً مَعَ حَجَّتِهِ.\nوعن هَمَّامٍ (^٢) قَالَ: اعْتَمَرَ أَرْبَعَ عُمَرٍ فِي ذِي القَعْدَةِ إِلَّا التِي اعْتَمَرَ مَعَ حَجَّتِهِ: عُمْرَتَهُ مِنَ الحُدَيْبيَةِ، وَمِنَ العَامِ المُقْبِلِ، وَمِنَ الجِعْرَانَةِ حَيْثُ قَسَمَ غَنَائِمَ حُنَيْنِ، (وَعُمْرَةً) (^٣) مَعَ حَجَّتِهِ.\nوعَنْ أَبِي إِسْحَاقَ (^٤) قَالَ: سَأَلْتُ مَسْرُوقًا وَعَطَاءَ وَمُجَاهِدًا، قَالُوا: اعْتَمَرَ رَسُولُ اللهِ - ﷺ - فِي ذِي القَعْدَةِ قَبْلَ أَنْ يَحُجَّ مرتين.\n_________\n(^١) فوقها في الأصل: مسند.\n(^٢) فوقها في الأصل: مسند.\n(^٣) من (ج).\n(^٤) فوقها في الأصل: مسند.","vol":"12","page":220},{"text":"الشرح:\nهذِه الأحاديث الثلاثة أخرجها مسلم (^١). وقال في الأولى: فكرهنا أن نكذبه. وفي رواية له وابن عمر يسمع: فما قال: لا، ولا هم، سكت، ولمسلم في الأخير عمرة من الحديبية، أو في الحديبية في\nذي القعدة.\nواعترض الإسماعيلي فقال: هذا الحديث لا يدخل في باب: كم اعتمر؟ وإنما يدخل في باب: متى اعتمر؟\nقلت: بلى داخل فيه، والزمان وقع استطرادًا، وفي قول مجاهد: دخلت أنا وعروة إلى آخره، ظاهر في سماع مجاهد من عائشة خلافًا لما قاله يحيى القطان وآخرون (^٢)، وفي أفراد مسلم من حديث البراء بن عازب: اعتمر النبي - ﷺ - في ذي القعدة قبل أن يحج مرتين (^٣).\nوفي أبي داود بإسناد على شرط الشيخين من حديث عائشة: أنه - ﵇ - اعتمر في شوال، وأخرجه مالك في \"موطئه\" أيضًا (^٤).\n_________\n(^١) مسلم (١٢٥٥، ١٢٥٣، ١٧٨٣).\n(^٢) في هامش الأصل: وفي \"سنن النسائي\" من رواية موسى الجهني، عن مجاهد، قال: أتى مجاهد بقدح حزرته ثمانية أرطال، فقال: حدثتني عائشة أن النبي يغتسل بمثل هذا. وهذا صريح في سماعه منها.\nأفاده الرشيد العطار. وقال العلائي في \"المراسيل\": وقد صرح -يعني مجاهدًا- في غير حديث بسماعه منها.\nوقول الشيخ: (وآخرون) هم شعبة، ويحيى بن معين، وأبو حاتم. كذا نقله العلائي عن هذِه الثلاثة وابن سعيد معهم.\n(^٣) هذا الحديث رواه البخاري برقم (١٧٨١) وقد رواه مسلم (١٧٨٣) كتاب: الجهاد والسير، باب: صلح الحديبية، بقطعة لم ترد عند البخاري.\n(^٤) رواه أبو داود (١٩٩١) كتاب: المناسك، باب: العمرة، وابن سعد في \"طبقاته\" =","vol":"12","page":221},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٢/ ١٧٢، والبيهقي ٥/ ١١، وابن عبد البر في \"التمهيد\" ٢٢/ ٢٨٩ من طريق هشام بن عروة، عن أبيه، عن عائشة به.\nورواه مالك ١/ ٤٣٦ (١١٠٤) من طريق هشام، عن أبيه، ليس فيه ذكر عائشة، فوقع هكذا مرسلًا.\nقال ابن القيم ﵀: لم يتكلم المنذري على هذا الحديث، وهو وهم، فإن رسول الله - ﷺ - لم يعتمر في شوال قط، فإنه لا ريب أنه اعتمر عمرة الحديبية، وكانت في ذي القعدة، ثم اعتمر من العام القابل عمرة القضية، وكانت في ذي القعدة، ثم غزا غزاة الفتح ودخل مكة غير محرم، ثم خرج إلى هوازن وحرب ثقيف، ثم رجع إلى مكة فاعتمر من الجعرانة وكانت في ذي القعدة، ثم اعتمر مع حجته عمرة قرنها بها وكان ابتدائها في ذي القعدة، وسيأتي حديث أنس بعد هذا في أن عمره - ﷺ - كلها كانت في ذي القعدة، وقد روى مالك في \"الموطأ\" عن هشام بن عروة عن أبيه: أن رسول الله - ﷺ - لم يعتمر إلا ثلاثًا، إحداهن في شوال، واثنتين في ذي القعدة، وهذا مرسل عند جميع رواة \"الموطأ\"، قال ابن عبد البر: وقد روي مسندًا عن عائشة، وليس رواته مسندًا ممن يذكر مع مالك في صحة النقل.\nوقال ابن شهاب: اعتمر رسول الله - ﷺ - ثلاث عمر، اعتمر عام الحديبية، فصده الذين كفروا في ذي القعدة سنة ست، واعتمر من العام المقبل في ذي القعدة سنة سبع، آمنًا هو وأصحابه، ثم اعتمر العمرة الثالثة في ذي القعدة سنة ثمان، حين أقبل من الطائف من الجعرانة، فإن كان هذا محفوظًا عن عائشة، فلعله عرض لها في ذلك ما عرض لابن عمر من قوله: إنه اعتمر في رجب، وإن لم يكن محفوظًا عن عائشة كان الوهم من عروة أو من هشام، والله أعلم، إلا أن يعمل على أنه ابتدأ إحرامها في شوال، وفعلها في ذي القعدة فتتفق الأحاديث كلها. والله أعلم اهـ\n\"مختصر سنن أبي داود\" ٢/ ٤٢٣ - ٤٢٤ بتصرف.\nوقال في \"زاد المعاد\" ٢/ ٩٧ - ٩٨:\nهذا الحديث وهم، وإن كان محفوظًا عنها، فإن هذا لم يقع قطُّ، فإنه اعتمرَ بلا ريب: العمرةُ الأولى كانت في ذي القعدة عُمرة الحديبية، ثم لم يعتمِرْ إلى العام القابل، فاعتمر عُمرة القضية في ذي القَعدة، ثم رجع إلى المدينة ولم يخرُج إلى مكة حتى فتحها سنةَ ثمان في رمضان، ولم يعتمِرْ ذلك العام، ثم خرج إلى حُنين في ست من شوال وهزم الله أعداءه، فرجع إلى مكة، وأحرم بعُمرة، وكان ذلك في =","vol":"12","page":222},{"text":"وفي الدارقطني من حديثها: أنه - ﵇ - اعتمر في رمضان. وهو غريب (^١).\n_________\n= ذي القعدة كما قال أنس، وابن عباس: فمتى اعتمر في شوال؟ ولكن لقي العدوَّ في شوال، وخرج فيه من مكة، وقضى عُمرته لما فرغ من أمر العدوِّ في ذي القَعدة ليلًا، ولم يَجْمَعْ ذلك العامَ بين عُمرتين، ولا قبله ولا بعدَه، ومَن له عِناية بأيامه - ﷺ - وسيرته وأحواله، لا يشكُّ ولا يرتابُ في ذلك.\nوقال أيضًا ٢/ ١٢٢: من قال: إنه اعتمر في شوال، هذا وهم، والظاهر -والله أعلم- أن بعض الرواة غلط في هذا، وأنه اعتكف في شوال فقال: اعتمر في شوال، لكن سياق الحديث وقوله: اعتمر رسول الله - ﷺ - ثلاث عمر: عمرة في شوال، وعمرتين في ذي القعدة، يدل على أن عائشة أو من دونها إنما قصد العمرة ا. هـ\nوقال الحافظ في \"الفتح\" ٣/ ٦٠٠: حديث عائشة إسناده قوي، لكن قولها: في شوال، مغاير لقول غيرها: في ذي القعدة، ويجمع بينهما بأن يكون ذلك وقع في آخر شوال وأول ذي القعدة، ويؤيده ما رواه ابن ماجه بإسناد صحيح، عن مجاهد، عن عائشة: لم يعتمر رسول الله - ﷺ - إلا في ذي القعدة. اهـ\nقلت هو في ابن ماجه برقم (٢٩٩٧) كتاب: المناسك، باب: العمرة في ذي القعدة، وصححه أيضًا الألباني في \"صحيح ابن ماجه\" (٢٤٢٨).\nوقال الألباني في \"صحيح أبي داود\" (١٧٣٨): إسناده صحيح على شرط الشيخين، وقوله: في شوال، يعني: ابتداء؛ وإلا فهي كانت في ذي القعدة أيضًا.\n(^١) \"سنن الدارقطني\" ٢/ ١٨٨، ورواه البيهقي ٣/ ١٤٢، وابن الجوزي في \"التحقيق\" ١/ ٤٩٤ (٧٦٥) من طريق محمد بن يوسف الفريابي عن العلاء بن زهير، عن عبد الرحمن بن الأسود عن أبيه عن عائشة قالت: خرجت مع رسول الله - ﷺ - في عمرة في رمضان، فأفطر وصمت، وقصر وأتممت، فقلت: بأبي وأمي أفطرت وصمت، وقصرت وأتممت، قال: أحسنت يا عائشة.\nقال الدارقطني: إسناده حسن، وقال البيهقي: إسناده صحيح.\nورواه أيضًا الدارقطني ٢/ ١٨٨، والنسائي في \"المجتبى\" ٣/ ١٢٢، وفي \"الكبرى\" ١/ ٥٨٨ (١٩١٤)، والبيهقي ٣/ ١٤٢ من طريق العلاء عن عبد الرحمن بن الأسود قال: قالت عائشة: اعتمر رسول الله - ﷺ - وأنا معه .. الحديث. هكذا، عن =","vol":"12","page":223},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عبد الرحمن، عن عائشة بإسقاط أبيه، وليس فيه ذكر: رمضان.\nقال الدارقطني: عبد الرحمن قد أدرك عائشة ودخل عليها وهو مراهق وهو مع أبيه وقد سمع منها، وقال البيهقي: قال أبو بكر النيسابوري: من قال في الحديث عن أبيه فقد أخطأ أ. هـ، وقال في \"المعرفة\" ١٤/ ٢٥٩: إسناد صحيح موصول، فإن عبد الرحمن أدرك عائشة.\nوأغرب ابن حزم فأورد الحديث في \"المحلى\" ٤/ ٢٦٩ من الطريق الثاني وقال: انفرد به العلاء بن زهير الأزدي، لم يروه غيره، وهو مجهول، فهو حديث لا خير فيه. اهـ.\nوتعقبه المصنف -﵀- فقال: هذا من أعاصيبه، فالعلاء معلوم العين والحال، ووثقه ابن معين، وأخرج له النسائي، لا جرم اعترض عليه ابن عبد الحق فقال فيما رده على \"المحلى\": هذا حديث صحيح بنقل الثقة عن الثقة، رجاله كلهم ثقات، وسماع كل واحد ممن روى عنه مذكور. قال: وقول ابن حزم أنه لا خير فيه، جهل منه بالآثار. قال: وقول ابن حزم أنه لا خير فيه، جهل منه بالآثار. قال: ودعواه جهالة العلاء غلط، بل هو ثقة مشهور روى عنه الإعلام، ووثقه ابن معين أ. هـ \"البدر المنير\" ٤/ ٥٢٨ بتصرف.\nوقال في \"خلاصة البدر\" ١/ ٢٠١ - رادًّا على ابن حزم- قال ابن حزم: حديث لا خير فيه، قال: وهذا جهل منه فرجاله كلهم ثقات وإسناده متصل. اهـ.\nوقال النووي في \"خلاصة الأحكام\" ٢/ ٧٢٧: رواه النسائي والدارقطني والبيهقي بإسناد حسن أو صحيح اهـ. وقال الحافظ في \"التلخيص\" ٢/ ٤٤: قال الدارقطني: عبد الرحمن أدرك عائشة ودخل عليها وهو مراهق. قلت: وهو كما قال، ففي \"تاريخ البخاري\" وغيره ما يشهد لذلك، وقال أبو حاتم: أدخل عليها وهو صغير، ولم يسمع منها؟ قلت: وفي ابن أبي شيبة والطحاوي ثبوت سماعه منها. اهـ. وقال في \"الدراية\" ١/ ٢١٣: حديث رواته ثقات.\nقلت: كثر كلام العلماء والمحققين في هذا الحديث حول قولها: خرجت معه في عمرة رمضان. فقال النووي في \"الخلاصة\" ٢/ ٧٢٨: هذِه اللفظة مشكلة، فإن المعروف أنه - ﷺ - لم يعتمر إلا أربع عُمَرُ، كلهن في ذي القعدة أ. هـ، وأبدع شيخ الإسلام فقال: في الحديث: أنها خرجت معتمرة معه في رمضان عمرة رمضان، وهذا كذب باتفاق أهل العلم، فإن النبي - ﷺ - لم يعتمر في رمضان قط وإنما كانت =","vol":"12","page":224},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عمره كلها في شوال، وإذا كان لم يعتمر في رمضان ولم يكن في عُمَرِه عليه صوم، بطل هذا الحديث، والنبي - ﷺ - إنما سافر في رمضان غزوة بدر وغزوة الفتح، فأما غزوة بدر فلم يكن معه فيها أزواجه ولا كانت عائشة، وأما غزوة الفتح فقد كان صام فيها في أول سفره ثم أفطر، خلاف ما في هذا الحديث المفتعل. اهـ. \"مجموع الفتاوى\" ٢٢/ ٨٠ - ٨١.\nوقال أيضًا ٢٤/ ١٤٧: هذا الحديث خطأ قطعًا. وقال أيضًا ٢٤/ ١٥٠: هذا الحديث علم قطعًا أنه باطل لا يجوز لمن علم حاله أن يرويه عن النبي - ﷺ - لقوله: \"من روي عني حديثًا وهو يرى أنه كذب فهو أحد الكاذبين\"، ولكن من حدث من العلماء الذين لا يستحلون هذا فلم يعلموا أنه كذب لم يأثم أ. هـ\nوتبعه ابن القيم فقال في \"زاد المعاد\" ٢/ ٥٥: هذا الحديث غلط إما على عائشة وهو الأظهر، أو منها.\nوقال الزيلعي في \"نصب الراية\" ٢/ ١٩١: ذكر صاحب \"التنقيح\" أن هذا المتن منكر، فإن النبي - ﷺ - لم يعتمر في رمضان قط.\nوقال المصنف -﵀- في \"البدر المنير\" ٤/ ٥٢٨ - ٥٣٠: هذا الحديث في متنه نكارة … ثم ذكر كلامًا نفيسًا غاليًا فانظره.\nووجَّه الحافظ هذا الحديث فقال: يمكن حمله على أن قولها: في رمضان، متعلق بقولها: خرجت، ويكون المراد سفر فتح مكة، فإنه كان في رمضان، واعتمر النبي - ﷺ - في تلك السنة من الجعرانة لكنه في ذي القعدة. اهـ. \"الفتح\" ٣/ ٦٠٣.\nوتعقبه العيني على هذا التوجيه منتقدًا إياه فقال: هذا كله تعسف وتصرف بغير وجه بطريق تخمين، وقوله: ويمكن حمله … إلى آخره مستبعد جدًا؛ لأن ذكر الإمكان هنا غير موجه أصلًا؛ لأن قولها في رمضان يتعلق بقولها: خرجت، قطعًا، فما الحاجة في ذكر ذلك الإمكان، ولا يساعده أيضًا قوله فإنه؛ أي فتح مكة كان في رمضان يتعلق في اعتذاره عن البخاري في اقتصاره في الترجمة على قوله: عمرة في رمضان؛ لأن عمرته في تلك السنة لم تكن في رمضان بل كانت في ذي القعدة. اهـ. \"عمدة القاري\" ٨/ ٢٩١.\nوتعقبه الحافظ رادًا على تعقبه له فقال: من لا يفهم المراد يقع في أكثر من ذلك، ومرادي: أن إطلاق عمرة رمضان على العمرة التي وقعت من الجعرانة في ذي =","vol":"12","page":225},{"text":"قال ابن بطال: والصحيح أنه اعتمر ثلاثًا، والرابعة إنما يجوز نسبتها إليه؛ لأنه أمر الناس بها وعملت بحضرته، لا أنه اعتمرها بنفسه، ويدل على صحة ذَلِكَ أن عائشة ردت على ابن عمر قوله، وقالت: (ما اعتمر في رجب قط) وأما أنس فإنه لم يضبط المسألة ضبطًا جيدًا، وقد أنكر ذَلِكَ عليه ابن عمر حين ذكر له أن أنسًا حدث أنه - ﵇ - أهلَّ بعمرة وحجة، فقال ابن عمر: أهلَّ النبي - ﷺ - وأهللنا به، ذكره البخاري في المغازي (^١)، ففي رد ابن عمر على أنس: أنه - ﵇ - اعتمر مع حجته، ردٌ من ابن عمر على نفسه أيضًا، وقد جاء عن أنس نفسه خلاف فتواه، وهو حديث مروان الأصفر عنه: أنه - ﵇ - قال لعلي: \"لولا أن معي الهدي لأحللت\". ذكره في باب: من أهلَّ في زمنه كإهلاله فامتناعه من الإهلال من أجل الهدي (^٢) يدل أنه كان مفردًا للحج؛ لأنه اعتذر عن الفسخ فيه بالهدي، ولو كان قارنًا ما جاز أن يعتذر؛ لاستحالة الفسخ على القارن، فكيف يجوز أن ينسب إلى رسول الله - ﷺ - أنه اعتمر مع حجته؟ إلا على معنى أنه أمر بذلك من لم يكن معه هدي، هذا ما لا ريب فيه ولا شك (^٣). وقال أبو عبد الملك: إنه وهم من ابن عمر؛ لاجتماع المسلمين على أنه اعتمر ثلاثًا، وقاله معه أنس. فأما أنس فجعله قارنًا أو متمتعًا.\n_________\n= القعدة بطريق المجازة والتقدير العمرة التي كان ابتداء السفر الذي وقعت في آخره كان في رمضان، فأضيفت إلى رمضان اتساعًا أ. هـ \"انتقاض الاعتراض في الرد على العيني في شرح البخاري\" ٢/ ١٢ - ١٣.\nوالحديث قال عنه الألباني في \"ضعيف النسائي\" (٨١): منكر، وانظر: \"الإرواء\" ٣/ ٨ - ٩ ففيه كلام جيد.\n(^١) يأتي برقم (٤١٤٨) باب: غزوة الحديبية.\n(^٢) سبق برقم (١٥٥٨).\n(^٣) \"شرح ابن بطال\" ٤/ ٤٣٧.","vol":"12","page":226},{"text":"واستنانها: قيل: سواكها، والأولى استعمالها الماء. قال ابن فارس: سننت الماء على وجهي: أرسلته إرسالًا (^١)، إلا أن يكون استن لم تستعمله العرب إلا في السواك.\nوقولها: (أَرْبَعَ عُمَرَاتٍ لك) قرأته بفتح الميم وضمها، وإسكانها مثل: غرفة وحجرة، وعد عمرة الحديبية، ومقتضاه: أنها تامة، لكنه صد ولا قضاء عليه خلافًا لأبي حنيفة، والحديبية تخفف ياؤها وتشدد، وكانت في ذي القعدة سنة ست (^٢)، وعمرة القضية سنة سبع، سميت بذلك؛ لأنه قاضى أهل مكة أن يعتمر في العام المقبل (^٣)، ويقال لها عمرة القضاء، ولا يتوهم أنه القضاء الشرعي، وعمرة الجعرانة سنة ثمان بعد فراغه من حنين، والطائف، وانصرف منها في آخر ذي القعدة.\nوإنما بيَّن أنس أنهن في ذي القعدة تنبيهًا على الاعتمار في أشهر الحج، وإن أنكره مشركون، ويجوز أن يكون أحرم في شوال وأتمها في ذي القعدة، فنظر أحدهما لوقت الإحرام، والآخر لوقت الإحلال، قاله الداودي، وقيل: إن عمرتين كانتا في شوال، وعمرة في ذي القعدة قال: وقول من قال: اعتمر قبل أن يحج ليس بحجة؛ لأن الحج لم يفرض عليه حَتَّى حج الوداع، ولم يكن المسلمون يتقدمونه بأداء فرضه.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٤٥٥.\n(^٢) قاله السدي، فيما رواه عنه الطبري في \"تفسيره\" ٢/ ٢٠٣ (٣١٤١)، وقتادة فيما رواه عنه أبو عوانة ٤/ ٣٦٤ (٦٩٦٦)، ونافع مولى ابن عمر فيما رواه البيهقي ٣/ ٣٤١.\n(^٣) انظر: \"الطبقات الكبرى\" ٢/ ١٢٠.","vol":"12","page":227},{"text":"قلت: الحج فرض سنة ست على المشهور فلا إشكال، وقول أنس: (اعتمر حيث ردوه، ومن القابل عمرة الحديبية، وعمرة في ذي القعدة) أراه وهمًا؛ لأن الصواب أن الذي رد فيها عمرة الحديبية عام ستة، واعتمر من قابل ولم يرد كذا في كتاب ابن التين ولا وهم فيه؛ لأن قوله: (عمرة الحديبية)؛ لبيان التي ردوه فيها.\nوقوله: (وَعُمْرَةً فِي ذِي القَعْدَةِ) بيان للقابلة، وفي \"مسند يعقوب بن شيبة\"، قال نافع: ولم يعتمر النبي - ﷺ - من الجعرانة، ولو اعتمر لم يخف ذَلِكَ على ابن عمر.","vol":"12","page":228},{"text":"<span data-type='title' id=toc-1349>٤ - باب عُمْرَةٍ فِي رَمَضَانَ</span>\n١٧٨٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ يُخْبِرُنَا يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ - لاِمْرَأَةٍ مِنَ الأَنْصَارِ -سَمَّاهَا ابْنُ عَبَّاسٍ، فَنَسِيتُ اسْمَهَا-: \"مَا مَنَعَكِ أَنْ تَحُجِّين مَعَنَا؟ \". قَالَتْ: كَانَ لَنَا نَاضِحٌ فَرَكِبَهُ أَبُو فُلَانٍ وَابْنُهُ -لِزَوْجِهَا وَابْنِهَا- وَتَرَكَ نَاضِحًا نَنْضَحُ عَلَيْهِ، قَالَ: \"فَإِذَا كَانَ رَمَضَانُ اعْتَمِرِي فِيهِ، فَإِنَّ عُمْرَةً فِي رَمَضَانَ حَجَّةٌ\". أَوْ نَحْوًا مِمَّا قَالَ. [١٨٦٣ - مسلم: ١٢٥٦ - ٣/ ٦٠٣]\nذكر فيه حديث ابن عباس: قَالَ رَسُولُ اللهِ - ﷺ - لاِمْرَأَةٍ مِنَ الأَنْصَارِ -سَمَّاهَا ابن عَبَّاسٍ، فَنَسِيتُ اسْمَهَا-: \"مَا مَنَعَكِ أَنْ تحجِّي مَعَنَا؟ \".\nقَالَتْ: كَانَ لَنَا نَاضِحٌ فَرَكِبَهُ أَبُو فُلَانٍ وَابْنُهُ -لِزَوْجِهَا وَابْنِهَا- وَتَرَكَ نَاضِحًا نَنْضَحُ عَلَيْهِ، قَالَ: \"فَإِذَا كَانَ رَمَضَانُ اعْتَمِرِي فِيهِ، فَإِن عُمْرَةً فِي رَمَضَانَ حَجَّةٌ\".\nأَوْ (نَحْوًا) (^١) مِمَّا قَالَ.\nهذا الحديث أخرجه مسلم، وقال: \"فإن عمرة فيه تعدل حجة\" (^٢)، وخرجه أيضًا من طريق جابر تعليقًا (^٣)، ولهما: \"يقضى حجة أو حجة معي\"، وسميا المرأة أم سنان الأنصارية (^٤)، وللترمذي (^٥)، والحاكم:\n_________\n(^١) في الأصل: نحوٌ، والمثبت من \"اليونينية\" ٣/ ٣.\n(^٢) مسلم (١٢٥٦) كتاب: الحج، باب: فضل العمرة في رمضان.\n(^٣) سيأتي معلقًا بعد حديث (١٨٦٣).\n(^٤) يأتي برقم (١٨٦٣) ورواه مسلم (١٢٥٦) ٢٢٢.\n(^٥) الترمذي (٩٣٩) كتاب: الحج، باب: ما جاء في عمرة رمضان، وصححه الألباني في \"صحيح الترمذي\" (٧٤٧).","vol":"12","page":229},{"text":"أم معقل الأسدية (^١) (^٢)، وكناها بعضهم أم طليق (^٣).\nوفي رواية للحاكم: \"عمرة في رمضان تعدل حجة معي بالحرم\"، ثم قال: صحيح على شرط الشيخين (^٤).\nقلت: فيه عامر الأحول (م والأربعة) وقد أخرج له مسلم، ووثقه أبو حاتم، ولينه أحمد (^٥).\nوفيه: دلالة واضحة على فضل الاعتمار في رمضان، قال إسحاق وهو مثل حديث: \"من قرأ ﴿قُل هُوَ اَللهُ أحَد (١)﴾ [الإخلاص: ١]، فقد\n_________\n(^١) ورد في هامش الأصل ما نصه: قال الذهبي في \"التجريد\": أم معقل الأسدية، وقيل: الأنصارية، لها: (في عمرة في رمضان)، أخرجه أبو داود في \"سننه\" وقال في أم طليق امرأة أبي طليق: في عمرة في رمضان. رواه ابن مسنده.\n(^٢) \"المستدرك\" ١/ ٤٨٢ وقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه، وأقره الذهبي، وصححه الألباني في \"صحيح الجامع\" (١٥٩٩).\n(^٣) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١٧٦ (٢٧١٠)، والبزار كما في \"كشف الأستار\" (١١٥١)، والطبراني ٢٢ (٨١٦)، ٢٥ (٤٢٥) من طريق المختار بن فلفل عن طلق بن حبيب، عن أبي طليق، عن أم طليق مرفوعًا به.\nقال الهيثمي في \"المجمع\" ٣/ ٢٨٠: رواه الطبراني والبزار، ورجال الطبراني رجال الصحيح. وقال الحافظ في \"الإصابة\" ٤/ ١١٤: وأخرجه ابن أبي شيبة وابن السكن وابن منده من طريق عبد الرحيم بن سليمان عن المختار، وسنده جيد.\n(^٤) \"المستدرك\" ١/ ٤٨٣ - ٤٨٤ من طريق عبد الوارث بن سعيد العنبري، عن عامر الأحول، عن بكر بن عبد الله المزني، عن ابن عباس مرفوعًا به، وليس فيه: بالحرم. قال الذهبي في \"التلخيص\": عامر ضعفه غير واحد وبعضهم قواه ولم يحتج به البخاري.\n(^٥) وقال ابن معين: ليس به بأس، وقال ابن عدي، لا أرى بروياته بأسًا، وذكره ابن حبان في \"الثقات\"، وقال الحافظ في \"التقريب\" (٣١٠٣): صدوق يخطئ.\nانظر ترجمته في: \"الجرح والتعديل\" ٦/ ٣٢٦ (١٨١٧)، \"ثقات ابن حبان\" ٥/ ١٩٣، \"تهذيب الكمال\" ١٤/ ٦٥ (٣٠٥٤).","vol":"12","page":230},{"text":"قرأ ثلث القرآن\" (^١).\nوفيه: جواز الاعتمار في غير أشهر الحج، والأحاديث السالفة تدل على إباحتها في أشهر الحج، وقيل: الاعتمار قبل الحج أفضل منه بعده، حكاه ابن التين قال: وهذا لمن كان مقيمًا بمكة.\nوقوله: (\"فَإِنَّ عُمْرَةً فِي رَمَضَانَ حَجَّةٌ\") أي: ثوابها، والمراد حجة التطوع، وثواب الأعمال يزيد بزيادة شرف الوقت، أو خلوص القصد وحضور القلب.\nقال الزهري: تسبيحةٌ في رمضان خير من سبعين في غيره (^٢)، فببركة رمضان حصل هذا الفضل، ويبعد أن يكون خاصًّا بها، فإن كان روى، ما أدري إلى خاصة.\nوالناضح البعير، أو الثور، أو الحمار الذي يربط به الرشا يجره فيخرج الغرب، ويقال له أيضًا: السانية.\nوفي مسلم: يسقي عليه غلامنا (^٣). قال القاضي: وأراه تحريفًا،\n_________\n(^١) رواه الترمذي (٢٨٩٣) عن أنس، كتاب: فضائل القرآن، باب: ما جاء في ﴿إِذا زُلزِلَتِ﴾، ورواه أحمد ٥/ ٤١٨ عن أبي أيوب، وحسن حديث الترمذي الألباني في \"صحيح الجامع\" (٦٤٦٦) دون فضل الزلزلة، وأصله في الصحيحين: يأتي برقم (٥٠١٣ - ٥٠١٥) كتاب: فضائل القرآن، باب: فضل ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ عن أبي سعيد، ورواه مسلم (٨١١) كتاب: صلاة المسافرين، باب: فضل قراءة ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ عن أبي الدرداء. وقول أبي إسحاق في الترمذي ٣/ ٢٦٧.\n(^٢) رواه الترمذي (٣٤٧٢)، وابن أبي شيبة ٦/ ١٠٧ (٢٩٨٣١)، والمزي في \"التهذيب\" ٣٣/ ٧٨ - ٧٩ من طريق أبي بشر عن الزهري قوله. بلفظ: تسبيحة في رمضان أفضل من ألف تسبيحة في غيره. قال الألباني: ضعيف الإسناد، مقطوع.\n(^٣) مسلم (١٢٥٦/ ٢٢٢).","vol":"12","page":231},{"text":"والصواب: يسقي نخلًا لنا، فتصحف منه غلامنا، بيانه ما في البخاري يسقي عليه أرضًا لنا (^١) (^٢).\nفرع:\nجميع السنة وقت لإحرام العمرة عندنا إلا للعاكف بمنى؛ لاشتغاله بالرمي والمبيت، وقال مالك: من لم يحج من أهل الآفاق له أن يعتمر أيام التشريق ذكره في \"المدونة\" (^٣)، ولم يذكر يوم النحر فيحتمل أن يكون مخصوصًا بالمنع؛ لكونه يوم الحج الأكبر، ويحتمل أن يكون حكمه حكم أيام التشريق، وقال ابن الجلاب: يلزمه العمرة إن أحرم بها بعد الرمي، ويمضي فيها حَتَّى يتمها بعد الغروب.\n_________\n(^١) يأتي برقم (١٨٦٣) كتاب: جزاء الصيد، باب: حج النساء.\n(^٢) \"إكمال المعلم\" ٤/ ٣٣٣.\n(^٣) \"المدونة\" ١/ ٣٠٥.","vol":"12","page":232},{"text":"<span data-type='title' id=toc-1350>٥ - باب عُمْرَةِ التَّنْعِيمِ </span>(^١)\n١٧٨٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ عَمْرَو بْنَ أَوْسٍ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ ﵄ أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - أَمَرَهُ أَنْ يُرْدِفَ عَائِشَةَ، وَيُعْمِرَهَا مِنَ التَّنْعِيمِ. قَالَ سُفْيَانُ مَرَّةً: سَمِعْتُ عَمْرًا، كَمْ سَمِعْتُهُ مِنْ عَمْرٍو. [٢٩٨٥ - مسلم: ١٢١٢ - فتح: ٣/ ٦٠٦]\n\n١٧٨٥ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ بْنُ عَبْدِ المَجِيدِ، عَنْ حَبِيبٍ المُعَلِّمِ، عَنْ عَطَاءٍ، حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللهِ ﵄ أَنَّ النَّبِيَّ - ﷺ - أَهَلَّ وَأَصْحَابُهُ بِالحَجِّ وَلَيْسَ مَعَ أَحَدٍ مِنْهُمْ هَدْيٌ، غَيْرَ النَّبِيِّ - ﷺ - وَطَلْحَةَ، وَكَانَ عَلِيٌّ قَدِمَ مِنَ اليَمَنِ، وَمَعَهُ الهَدْيُ فَقَالَ: أَهْلَلْتُ بِمَا أَهَلَّ بِهِ رَسُولُ اللهِ - ﷺ -. وَإِنَّ النَّبِيَّ - ﷺ - أَذِنَ لأَصْحَابِهِ أَنْ يَجْعَلُوهَا عُمْرَةً، يَطُوفُوا بِالبَيْتِ، ثُمَّ يُقَصِّرُوا وَيَحِلُّوا، إِلَّا مَنْ مَعَهُ الهَدْيُ، فَقَالُوا: نَنْطَلِقُ إِلَى مِنًى وَذَكَرُ أَحَدِنَا يَقْطُرُ. فَبَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: \"لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا أَهْدَيْتُ، وَلَوْلَا أَنَّ مَعِي الهَدْيَ لأَحْلَلْتُ\". وَأَنَّ عَائِشَةَ حَاضَتْ فَنَسَكَتِ المَنَاسِكَ كُلَّهَا، غَيْرَ أَنَّهَا لَمْ تَطُفْ بِالبَيْتِ. قَالَ: فَلَمَّا طَهُرَتْ وَطَافَتْ قَالَتْ: يَا رَسُولَ اللهِ، أَتَنْطَلِقُونَ بِعُمْرَةٍ وَحَجَّةٍ وَأَنْطَلِقُ بِالحَجِّ؟! فَأَمَرَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ أَنْ يَخْرُجَ مَعَهَا إِلَى التَّنْعِيمِ، فَاعْتَمَرَتْ بَعْدَ الحَجِّ فِي ذِي الحَجَّةِ. وَأَنَّ سُرَاقَةَ بْنَ مَالِكِ بْنِ جُعْشُمٍ لَقِيَ النَّبِيَّ - ﷺ - وَهُوَ بِالعَقَبَةِ، وَهُوَ يَرْمِيهَا، فَقَالَ: أَلَكُمْ هَذِهِ خَاصَّةً يَا رَسُولَ اللهِ؟ قَالَ: \"لَا، بَلْ لِلأَبَدِ\". [انظر: ١٥٥٧ - مسلم: ١٢١٦ - فتح: ٣/ ٦٠٦]\nذكر فيه حديث سُفْيَانَ، عَنْ عَمْرٍو، سَمِعَ عَمْرَو بْنَ أَوْسٍ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - أَمَرَهُ أَنْ يُرْدِفَ عَائِشَةَ، وُيعْمِرَهَا مِنَ التَّنْعِيمِ. قَالَ سُفْيَانُ مَرَّةً: سَمِعْتُ عَمْرًا، كَمْ سَمِعْتُهُ مِنْ عَمْرٍو.\n_________\n(^١) هذا الباب في الأصول بعد باب العمرة ليلة الحصبة وغيرها، وقدمه المصنف -﵀- تبعًا لابن بطال كما أشار هو هناك.","vol":"12","page":233},{"text":"وحديث جابر: أَنَّ النَّبِيَّ - ﷺ - أمر عَبْدَ الرَّحْمَنِ أَنْ يَخْرُجَ مَعَهَا إِلَى التَّنْعِيمِ، فَاعْتَمَرَتْ بَعْدَ الحَجِّ فِي ذِي الحَجَّةِ. وَأَنَّ سُرَاقَةَ بْنَ مَالِكِ بْنِ جُعْشُمٍ لَقِيَ النَّبِيَّ - ﷺ - وَهُوَ بِالعَقَبَةِ، وَهُوَ يَرْمِيهَا، فَقَالَ: أَلَكُمْ هذِه خَاصَّةً يَا رَسُولَ اللهِ؟ فقَالَ: \"لَا، بَلْ لِلأَبدِ\" (^١).\nحديث عائشة سلف (^٢)، وحديث جابر أخرجه مسلم أيضًا (^٣).\nوفقه الباب أن المعتمر المكي لا بد له من الخروج إلى الحل ثم يحرم منه؛ لأن التنعيم أقرب إلى الحل، وشأن العمرة عند الجميع أن يجمع فيها بين الحل والحرم المكي وغيره، والعمرة زيارة وإنما يزار الحرم من خارجه كما يزار المزور في بيته من غير بيته، وتلك سنة الله في عباده المعتمرين، وما بعد من الحل كان أفضل، ويجزئ أقل الحل، وهو التنعيم، وأفضله عندنا الجعرانة، ثم التنعيم، ثم الحديبية.\nوقال الطحاوي: ذهب قوم إلى أن العمرة لمن كان بمكة لا وقت لها غير التنعيم، وجعلوا التنعيم خاصة وقتًا لعمرة أهل مكة، وقال: لا ينبغي لهم أن يجاوزوه كما لا ينبغي لغيرهم أن يجاوز ميقاتًا وقته لهم رسول الله - ﷺ - (^٤)، وخالفهم في ذَلِكَ آخرون، قالوا: وقت لأهل مكة الذين يحرمون منه بالعمرة الحل فمن أي الحل أحرموا أجزأهم ذَلِكَ، والتنعيم وغيره عندهم في ذَلِكَ سواء.\n_________\n(^١) في هامش الأصل: هذِه قطعة من حديث جابر، وهي من آخره.\n(^٢) سلف برقم (١٥٥٦) كتاب: الحج، باب: كيف تهل الحائض والنفساء؟.\n(^٣) مسلم (١٢١٦) كتاب: الحج، باب: بيان وجوه الإحرام وأنه يجوز إفراد الحج والتمتع والقران.\n(^٤) انظر: \"شرح معاني الآثار\" ٢/ ٢٤٠.","vol":"12","page":234},{"text":"واحتجوا بأنه قد يجوز أن يكون - ﵇ - قصد إلى التنعيم في ذَلِكَ؛ لقربه لا أن غيره لا يجزئ، وقد روى من حديث عائشة أنه - ﵇ - قال لعبد الرحمن: \"احمل أختك\"، فأخرجها من الحرم، قالت: والله ما ذكر الجعرانة، ولا التنعيم، فلتهلَّ بعمرة، فكان أدنى ما في الحرم التنعيم، فأهللت بعمرة (^١). فأخبرت أنه - ﵇ - لم يقصد إلا الحل لا موضعًا معينًا، وقصد التنعيم؛ لقربه، فثبت أن وقت أهل مكة لعمرهم هو الحل. وهو قول أبي حنيفة، وأصحابه (^٢)، والشافعي، وسؤال سراقة يحتمل أن يكون أراد عمرتنا هذِه في أشهر الحج لعامنا هذا، ولا نفعل ذَلِكَ فيما بعد؛ لأنهم لم يكونوا يعرفون العمرة فيما مضى في أشهر الحج، أو للأبد. فقال - ﵇ -: \"هي للأبد\" أي: لكم أن تفعلوا ذَلِكَ أبدًا، وليس على الفسخ، فقد كان خاصًّا بهم كما سلف.\nوهكذا رواه جعفر بن محمد، عن أبيه، عن جابر: عمرتنا لعامنا هذا أم للأبد (^٣).\nوتابعه خصيف والأوزاعي جميعًا، عن عطاء، عن جابر (^٤).\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٢٤١ (٤٠٨٥)، ورواه بنحوه أحمد ٦/ ٢٤٥، وأصله في الصحيحين كما في حديث الباب.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢٤٠ - ٢٤١.\n(^٣) رواه مسلم (١٢١٨/ ١٤٧).\n(^٤) متابعة خصيف رواها الطحاوي في \"شرح معاني الآثار\" ٢/ ١٩١، والطبراني ٧/ ١٢٦ (٦٥٧٩).\nومتابعة الأوزاعي رواها أبو داود (١٧٨٧) كتاب: المناسك، باب: في إفراد الحج، وابن ماجه (٢٩٨٠) كتاب: المناسك، باب: فسخ الحج، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٩٢ (٣٨٨٤)، وابن حبان ٩/ ٢٣٢ (٣٩٢١) كتاب: الحج، باب: التمتع.","vol":"12","page":235},{"text":"وقال ابن جريج، عن عطاء، عن جابر، وقال ابن جريج، عن عطاء: متعتنا لعامنا أم للأبد؟ (^١) وطريق البخاري، عن عطاء، عن جابر سلف أول الباب، وقال الداودي: يعني به جواز التمتع وحمله\nقوم على الفسخ.\n_________\n(^١) رواه النسائي في \"المجتبى\" ٥/ ١٧٨، وفي \"الكبرى\" ٢/ ٣٦٦ (٣٧٨٧)، والطحاوي ٢/ ١٩٢، وابن حبان ٩/ ١٠٠ - ١٠١ (٣٧٩١)، وأبو نعيم في \"المستخرج\" ٣/ ٣١٣ - ٣١٤ (٢٨٢٠)، والبيهقي ٤/ ٣٣٨، والحديث من هذا الطريق سيأتي (٢٥٠٥ - ٢٥٠٦) وفيه: \"هي لنا أو للأبد\".","vol":"12","page":236},{"text":"<span data-type='title' id=toc-1351>٦ - باب العُمْرَةِ لَيْلَةَ الحَصْبَةِ وَغَيْرِهَا</span>\n١٧٨٣ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - مُوَافِينَ لِهِلَالِ ذِي الحَجَّةِ فَقَالَ لَنَا: \"مَنْ أَحَبَّ مِنْكُمْ أَنْ يُهِلَّ بِالحَجِّ فَلْيُهِلَّ، وَمَنْ أَحَبَّ أَنْ يُهِلَّ بِعُمْرَةٍ فَلْيُهِلَّ بِعُمْرَةٍ، فَلَوْلَا أَنِّي أَهْدَيْتُ لأَهْلَلْتُ بِعُمْرَةٍ\". قَالَتْ: فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ، وَمِنَّا مَنْ أَهَلَّ بِحَجٍّ، وَكُنْتُ مِمَّنْ أَهَلَّ بِعُمْرَةٍ، فَأَظَلَّنِي يَوْمُ عَرَفَةَ، وَأَنَا حَائِضٌ، فَشَكَوْتُ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: \"ارْفُضِي عُمْرَتَكِ، وَانْقُضِى رَأْسَكِ وَامْتَشِطِي، وَأَهِلِّي بِالحَجِّ\". فَلَمَّا كَانَ لَيْلَةُ الحَصْبَةِ أَرْسَلَ مَعِي عَبْدَ الرَّحْمَنِ إِلَى التَّنْعِيمِ، فَأَهْلَلْتُ بِعُمْرَةٍ مَكَانَ عُمْرَتِي. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٦٠٥]\nذكر فيه حديث عائشة قالت: خَرَجْنَا مَعَ النبي - ﷺ - مُوَافِينَ لِهِلَالِ ذِي الحَجَّةِ، فَقَالَ لنَا: \"مَنْ أَحَبَّ مِنْكُمْ أَنْ يُهِلَّ بِالحَجِّ … \" الحديث.\nفَلَمَّا كَانَت لَيْلَةُ الحَصْبَةِ أَرْسَلَ مَعِي عَبْدَ الرَّحْمَنِ إِلَى التَّنْعِيمِ، فَأَهْلَلْتُ بِعُمْرَةٍ مَكَانَ عُمْرَتِي.\nوقد سلف الحديث غير مرة (^١)، وهذا الباب قبل باب عمرة التنعيم ثابت في الأصول، لكنا تبعنا فيه ابن بطال (^٢).\nوفقه الباب: أن الحاج يجوز له أن يعتمر إذا تم حجه بعد انقضاء أيام التشريق، وليلة الحصبة: هي التي تلي ليلة النفر الآخر.\nوقولها: (خَرَجْنَا مُوَافِينَ لِهِلَالِ ذِي الحَجَّةِ) كذا هنا وفيما بعد، والذي في أكثر الروايات عنها وعن غيرها أنهم خرجوا لخمس بقين\n_________\n(^١) سلف برقم (٢٩٤).\n(^٢) \"شرح ابن بطال\" ٤/ ٤٣٨.","vol":"12","page":237},{"text":"من ذي الحجة (^١)، فإما أن تكون قالته على المقاربة، أو في هذِه الرواية بعض الوهم.\nوقولها: (وَكُنْتُ مِمَّنْ أَهَلَّ بعُمْرَةٍ) قد سلف الاختلاف فيما أهلت به، واختلف السلف في العمرة بعدَ أيام الحج: فذكر عبد الرزاق بإسناده عن مجاهد قال: سُئل عمر وعلي وعائشة عن العمرة ليلة الحصبة فقال عمر: هي خير من لا شيء، وقال علي: هي خير من مثقال ذرة، وقالت عائشة: العمرة على قدر النفقة (^٢)، وعنها أيضًا: لأن أصوم ثلاثة أيام، أو أتصدق على عشرة مساكين أحب إلى من أن اعتمر بالعمرة التي اعتمرت من التنعيم (^٣). وقال طاوس فيمن اعتمر بعد الحج: لا أدري أيعذبون عليها أم يؤجرون (^٤)؟ وقال عطاء بن السائب: اعتمرنا بعد الحج فعاب ذَلِكَ علينا سعيد بن جبير، وأجاز ذَلِكَ آخرون، روى ابن عيينة عن الوليد بن هشام قال: سألت أم الدرداء عن العمرة بعد الحج، فأمرتني بها (^٥)، وسُئل عطاء عن عمرة التنعيم قال: هي تامة وتجزئه (^٦)، وقال القاسم بن محمد: عمرة المحرم تامة (^٧).\nوقد روي مثل هذا المعنى قال: تمت العمرة السنة كلها إلا يوم عرفة، ويوم النحر، ويومين من أيام التشريق (^٨).\n_________\n(^١) سلف هذا اللفظ برقم (١٧٠٩) باب: ذبح الرجل البقر عن نسائه من غير أمرهن.\n(^٢) رواه ابن أبي شيبة ٣/ ١٥٣ (١٣٠١٦).\n(^٣) رواه الفاكهي في \"أخبار مكة\" ٥/ ٦٠ (٢٨٣٦).\n(^٤) السابق ٥/ ٥٩ (٢٨٣٣).\n(^٥) رواه ابن أبي شيبة ٣/ ١٥٣ (١٣٠١٣).\n(^٦) رواه الفاكهي ٥/ ٦٠ (٢٨٣٨) بدون قوله: وتجزئه.\n(^٧) رواه الطبري في \"تفسيره\" ٢/ ٢١٤ (٣٢٠٥).\n(^٨) رواه ابن أبي شيبة ٣/ ١٢٦ (١٢٧٢١)، والبيهقي ٤/ ٣٤٦ عن عائشة.","vol":"12","page":238},{"text":"وقال أبو حنيفة: العمرة جائزة السنة كلها إلا يوم عرفة، ويوم النحر، وأيام التشريق، للحاج وغيره، ومن حديث عائشة في الباب (^١).\nاستحب مالك للحاج أن لا يعتمر حَتَّى تغيب الشمس من آخر أيام التشريق (^٢)؛ لأنه - ﵇ - كان قد وعد عائشة بالعمرة وقال لها: \"كوني في حجك عسى الله أن يرزقكها\" (^٣)، ولو استحب لها العمرة في أيام التشريق؛ لأمرها بالعمرة فيها، وبه قال الشافعي. وإنما كرهت العمرة فيها للحاج خاصة؛ لئلا يدخل فيها عملًا على عمل؛ لأنه لم يكمل عمل الحج بعد، ومن أحرم بالحج فلا يحرم بالعمرة؛ لأنه لا تضاف العمرة إلى الحج عند مالك وطائفة من العلماء، وأما من ليس بحاج فلا يمنع من ذَلِكَ، فإن قلت: فقد روى أبو معاوية، عن هشام بن عروة، عن أبيه، عن عائشة في هذا الباب: (وكنت ممن أهل بعمرة وروى مثله يحيى القطان، عن هشام في الباب بعد هذا، وهذا خلاف ما تقدم عن عائشة أنها أهلت بالحج (^٤).\nقلت: قد قدمنا أن أحاديث عائشة في الحج أشكلت على الأئمة قديمًا، فمنهم من جعل الاضطراب فيها جاء من قِبَلها، ومنهم من جعله من قِبل الرواة عنها.\nوقد روى عروة، والقاسم، والأسود وعمرة، عن عائشة أنها كانت مفردة للحج، على ما سلف في أوائل الحج في باب التمتع، والقران،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠٠.\n(^٢) \"المنتقى\" ٢/ ٢١٨.\n(^٣) سبق برقم (١٥٦٠) كتاب: الحج، باب: قول الله ﴿الحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾، ورواه مسلم (١٢١١) كتاب: الحج، باب: بيان وجوه الإحرام وأنه يجوز …\n(^٤) سلف برقم (١٥٦٠).","vol":"12","page":239},{"text":"والإفراد (^١)، والحكم لأربعة من ثقات أصحاب عائشة، فالحمل على التضاد أولى من الحكم لرجلين من متأخري رواة حديثها، ويكون قولها: (مكان عمرتي) أي: التي أحرمت بها من سرف ثم منعتها من\nأجل الحيض.\n_________\n(^١) برقم (١٥٦٠ - ١٥٦٢).","vol":"12","page":240},{"text":"<span data-type='title' id=toc-1352>٧ - باب الاِعْتِمَارِ بَعْدَ الحَجِّ بِغَيْرِ هَدْىٍ</span>\n١٧٨٦ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَنِي أَبِي قَالَ: أَخْبَرَتْنِي عَائِشَةُ ﵂ قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - مُوَافِينَ لِهِلَالِ ذِي الحَجَّةِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَحَبَّ أَنْ يُهِلَّ بِعُمْرَةٍ فَلْيُهِلَّ، وَمَنْ أَحَبَّ أَنْ يُهِلَّ بِحَجَّةِ فَلْيُهِلَّ، وَلَوْلَا أَنِّي أَهْدَيْتُ لأَهْلَلْتُ بِعُمْرَةٍ\". فَمِنْهُمْ مَنْ أَهَلَّ بِعُمْرَةٍ، وَمِنْهُمْ مِنْ أَهَلَّ بِحَجَّةٍ، وَكُنْتُ مِمَّنْ أَهَلَّ بِعُمْرَةٍ، فَحِضْتُ قَبْلَ أَنْ أَدْخُلَ مَكَّةَ، فَأَدْرَكَنِي يَوْمُ عَرَفَةَ، وَأَنَا حَائِضٌ، فَشَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ: \"دَعِي عُمْرَتَكِ، وَانْقُضِي رَأْسَكِ وَامْتَشِطِي، وَأَهِلِّي بِالحَجِّ\". فَفَعَلْتُ، فَلَمَّا كَانَتْ لَيْلَةُ الحَصْبَةِ أَرْسَلَ مَعِي عَبْدَ الرَّحْمَنِ إِلَى التَّنْعِيمِ. فَأَرْدَفَهَا، فَأَهَلَّتْ بِعُمْرَةٍ مَكَانَ عُمْرَتِهَا، فَقَضَى اللهُ حَجَّهَا وَعُمْرَتَهَا، وَلَمْ يَكُنْ فِي شَيْءٍ مِنْ ذَلِكَ هَدْيٌ، وَلَا صَدَقَةٌ، وَلَا صَوْمٌ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٦٠٩]\nذكر فيه حديث هشام عن أبيه عن عائشة: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - مُوَافِينَ لِهِلَالِ ذِي الحَجَّةِ .. الحديث إلى أن قالت: وَكُنْتُ مِمَّنْ أَهَلَّ بِعُمْرَةٍ، فَحِضْتُ قَبْلَ أَنْ أَدْخُلَ مَكَّةَ، فَأدْرَكَنِي يَوْمُ عَرَفَةَ وَأَنَا حَائِض …، إلى أن قالت: وَلَمْ يَكُنْ فِي ذَلِكَ هَدْيٌ، وَلَا صَدَقَة، وَلَا صَوْمٌ.\nقد سلف الكلام عليه غير مرة. وقولها: (فأَدْرَكَنِي يَوْمُ عَرَفَةَ وَأَنَا حَائِضٌ)، وفي رواية القاسم: فطهرت حين قدمنا منى صبيحة ليلة عرفة يوم النحر بمنى (^١).\nوقولها: (وَلَمْ يَكُنْ فِي ذَلِكَ هَدْيٌ … إلى آخره) لأن عمرتها بعد انقضاء الحج ولا خلاف بين العلماء أن من اعتمر بعد انقضاء الحج\n_________\n(^١) سلف برقم (١٥٦٠).","vol":"12","page":241},{"text":"وخروج أيام التشريق، أنه لا هدي عليه في عمرته؛ لأنه ليس بمتمتع، وإنما المتمتع من اعتمر في أشهر الحج، وطاف للعمرة قبل الوقوف، وأما من اعتمر بعد يوم النحر فقد وقعت عمرته في غير أشهر الحج، فلذلك ارتفع حكم الهدي عنها، والصحيح من قول مالك أن أشهر الحج شوال وذو القعدة وعشر ليال من ذي الحجة، ولم يكن عليها أيضًا في حجها هدي؛ لأنها كانت مفردة على ما روى عنها القاسم والأسود وعمرة، ولم يأخذ مالك بقولها في آخر الحديث: (ولم يكن في شيء من ذَلِكَ هدي). لأنها كانت عنده في حكم القارنة، ولزمها لذلك هدي القرآن، والآخذ بذلك أبو حنيفة أيضًا؛ لأنها كانت عنده رافضة لعمرتها، والرافضة عنده عليها دم للرفض، وعليها عمرة.\nوقوله: (فَقَضَى اللهُ حَجَّهَا وَعُمْرَتَهَا، وَلَمْ يَكُنْ فِي ذَلِكَ هَدْيٌ). إلى آخره، ليس من لفظ عائشة، وإنما هو من لفظ هشام بن عروة حدَّث به بالعراق، ولم يذكر ذَلِكَ أحد غيره ولا يقوله الفقهاء، وقد تقدمت مذاهب العلماء في قوله: \"انقضي رأسك وامتشطي\" في باب: كيف تهل الحائض والنفساء (^١) فراجعه منه.\n_________\n(^١) سلف برقم (١٥٥٦).","vol":"12","page":242},{"text":"<span data-type='title' id=toc-1353>٨ - باب أَجْرِ العُمْرَةِ عَلَى قَدْرِ النَّصَبِ</span>\n١٧٨٧ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، وَعَنِ ابْنِ عَوْنٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ قَالَا: قَالَتْ عَائِشَةُ ﵂: يَا رَسُولَ اللهِ، يَصْدُرُ النَّاسُ بِنُسُكَيْنِ وَأَصْدُرُ بِنُسُكٍ؟ فَقِيلَ لَهَا: \"انْتَظِرِي، فَإِذَا طَهُرْتِ فَاخْرُجِي إِلَى التَّنْعِيمِ فَأَهِلِّي، ثُمَّ ائْتِينَا بِمَكَانِ كَذَا، وَلَكِنَّهَا عَلَى قَدْرِ نَفَقَتِكِ أَوْ نَصَبِكِ\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٦١٠]\nذكر فيه حديث القَاسِمِ والأَسْوَدِ عن عَائِشَةُ قالت: يَا رَسُولَ اللهِ، يَصْدُرُ النَّاسُ بِنُسُكَيْنِ وَأَصْدُرُ بِنُسُكٍ؟ فَقِيلَ لَهَا: \"انْتَظِرِي، فَإِذَا طَهُرْتِ فَاخْرُجِي إِلَى التَّنْعِيمِ فَأَهِلِّي، ثُمَّ ائْتِينَا بِمَكَانِ كَذَا، وَلَكِنَّهَا عَلَى قَدْرِ نَفَقَتِكِ أَوْ نَصَبِكِ\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، وأفعال البر كلها على قدر المشقة والنفقة، ولهذا استحب الشافعي ومالك الحج راكبًا (^٢)، ومصداق ذَلِكَ في كتاب الله تعالى في قوله: ﴿الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللهِ﴾ [التوبة: ٢٠] وفي هذا فضل الغنى، وإنفاق المال في الطاعات، ولما في قمع النفس عن شهواتها من المشقة على النفس، وعد الله -﷿- الصابرين فقال جل من قائل: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ [الزمر: ١٠].\n_________\n(^١) مسلم (١٢١١/ ١٢٨) كتاب: الحج، باب: إحرام النفساء.\n(^٢) \"المنتقى\" ٣/ ٣٦، \"روضة الطالبين\" ٣/ ٤.","vol":"12","page":243},{"text":"<span data-type='title' id=toc-1354>٩ - باب المُعْتَمِرِ إِذَا طَافَ طَوَافَ العُمْرَةِ، ثُمَّ خَرَجَ، هَلْ يُجْزِئُهُ مِنْ طَوَافِ الوَدَاعِ</span>؟\n١٧٨٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا أَفْلَحُ بْنُ حُمَيْدٍ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: خَرَجْنَا مُهِلِّينَ بِالحَجِّ فِي أَشْهُرِ الحَجِّ، وَحُرُمِ الحَجِّ، فَنَزَلْنَا سَرِفَ، فَقَالَ النَّبِيُّ - ﷺ - لأَصْحَابِهِ: \"مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ فَأَحَبَّ أَنْ يَجْعَلَهَا عُمْرَةً فَلْيَفْعَلْ، وَمَنْ كَانَ مَعَهُ هَدْيٌ فَلَا\". وَكَانَ مَعَ النَّبِيِّ - ﷺ - وَرِجَالٍ مِنْ أَصْحَابِهِ ذَوِي قُوَّةٍ الهَدْيُ، فَلَمْ تَكُنْ لَهُمْ عُمْرَةً، فَدَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَأَنَا أَبْكِي، فَقَالَ: \"مَا يُبْكِيكِ\". قُلْتُ: سَمِعْتُكَ تَقُولُ لأَصْحَابِكَ مَا قُلْتَ، فَمُنِعْتُ العُمْرَةَ. قَالَ: \"وَمَا شَأْنُكِ؟ \". قُلْتُ: لَا أُصَلِّي. قَالَ: \"فَلَا يَضُرَّكِ، أَنْتِ مِنْ بَنَاتِ آدَمَ، كُتِبَ عَلَيْكِ مَا كُتِبَ عَلَيْهِنَّ، فَكُونِي فِي حَجَّتِكِ عَسَى اللهُ أَنْ يَرْزُقَكِهَا\". قَالَتْ: فَكُنْتُ حَتَّى نَفَرْنَا مِنْ مِنًى، فَنَزَلْنَا المُحَصَّبَ، فَدَعَا عَبْدَ الرَّحْمَنِ، فَقَالَ: \"اخْرُجْ بِأُخْتِكَ الحَرَمَ، فَلْتُهِلَّ بِعُمْرَةٍ، ثُمَّ افْرُغَا مِنْ طَوَافِكُمَا، أَنْتَظِرْكُمَا هَا هُنَا\". فَأَتَيْنَا فِي جَوْفِ اللَّيْلِ، فَقَالَ: \"فَرَغْتُمَا؟ \". قُلْتُ: نَعَمْ. فَنَادَى بِالرَّحِيلِ فِي أَصْحَابِهِ، فَارْتَحَلَ النَّاسُ وَمَنْ طَافَ بِالبَيْتِ، قَبْلَ صَلَاةِ الصُّبْحِ، ثُمَّ خَرَجَ مُوَجِّهًا إِلَى المَدِينَةِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٣/ ٦١٢]\nذكر فيه حديث القَاسِمِ، عَنْ عَائِشَةَ قَالَتْ: خَرَجْنَا مُهِلِّينَ بِالحَجِّ فِي أَشْهُرِ الحَجِّ وَحُرُمِ الحَجِّ … إلى قولها: فَدَعَا عَبْدَ الرَّحْمَنِ، فَقَالَ: \"اخْرُجْ بِأُخْتِكَ من الحَرَم، فَلْتُهِلَّ بِعُمْرَةٍ، ثُمَّ افْرُغَا مِنْ طَوَافِكُمَا، أَنْتَظِرْكُمَا هَا هُنَا\". فَأَتَيْنَا فِي جَوْفِ اللَّيْلِ، فَقَالَ: \"فَرَغْتُمَا؟ \". قُلْتُ: نَعَمْ. فَنَادى بِالرَّحِيلِ فِي أَصْحَابِهِ، فَارْتَحَلَ النَّاسُ وَمَنْ طَافَ بِالبَيْتِ قَبْلَ صَلَاةِ الصُّبْحِ، ثُمَّ خَرَجَ مُوَجِّهًا إِلَى المَدِينَةِ.\nلا خلاف بين العلماء أن المعتمر إذا طاف وخرج إلى بلده أنه يجزئه من طواف الوداع كما فعلت عائشة، وأما من أقام بمكة بعد عمرته ثم بدا","vol":"12","page":244},{"text":"له أن يخرج منها فيستحبون له طواف الوداع.\nوقولها فيه: (وَكَانَ مَعَ النَّبِيِّ - ﷺ - وَرِجَالٍ مِنْ أَصْحَابِهِ ذَوِي قُوَّةٍ الهَدْيُ، فَلَمْ تَكُنْ لَهُمْ عُمْرَةً). يخالف حديث جابر السالف في باب عمرة التنعيم وليس مع أحد منهم هدي غير النبي - ﷺ - وطلحة، وكان علي قدم من اليمن ومعه هدي (^١).\n_________\n(^١) سلف برقم (١٧٨٥).","vol":"12","page":245},{"text":"<span data-type='title' id=toc-1355>١٠ - باب يَفْعَلُ فِي العُمْرَةِ مَا يَفْعَلُ فِي الحَجِّ</span>\n١٧٨٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا عَطَاءٌ قَالَ: حَدَّثَنِي صَفْوَانُ بْنُ يَعْلَى بْنِ أُمَيَّةَ -يَعْنِي-: عَنْ أَبِيهِ أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - وَهُوَ بِالجِعْرَانَةِ وَعَلَيْهِ جُبَّةٌ وَعَلَيْهِ أَثَرُ الخَلُوقِ -أَوْ قَالَ: صُفْرَةٍ- فَقَالَ: كَيْفَ تَأْمُرُنِي أَنْ أَصْنَعَ فِي عُمْرَتِي؟ فَأَنْزَلَ اللهُ عَلَى النَّبِيِّ - ﷺ -، فَسُتِرَ بِثَوْبٍ، وَوَدِدْتُ أَنِّي قَدْ رَأَيْتُ النَّبِيَّ - ﷺ - وَقَدْ أُنْزِلَ عَلَيْهِ الوَحْيُ. فَقَالَ عُمَرُ: تَعَالَ، أَيَسُرُّكَ أَنْ تَنْظُرَ إِلَى النَّبِيِّ - ﷺ - وَقَدْ أَنْزَلَ اللهُ الوَحْىَ؟ قُلْتُ: نَعَمْ. فَرَفَعَ طَرَفَ الثَّوْبِ، فَنَظَرْتُ إِلَيْهِ لَهُ غَطِيطٌ -وَأَحْسِبُهُ قَالَ: كَغَطِيطِ البَكْرِ- فَلَمَّا سُرِّيَ عَنْهُ قَالَ: \"أَيْنَ السَّائِلُ عَنِ العُمْرَةِ؟ اخْلَعْ عَنْكَ الجُبَّةَ، وَاغْسِلْ أَثَرَ الخَلُوقِ عَنْكَ، وَأَنْقِ الصُّفْرَةَ، وَاصْنَعْ فِي عُمْرَتِكَ كَمَا تَصْنَعُ فِي حَجِّكِ\". [انظر: ١٥٣٦ - مسلم: ١١٨٠ - فتح: ٣/ ٦١٤]\n\n١٧٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّهُ قَالَ: قُلْتُ لِعَائِشَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ --، وَأَنَا يَوْمَئِذٍ حَدِيثُ السِّنِّ -: أَرَأَيْتِ قَوْلَ اللهِ ﵎: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ البَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾ [البقرة: ١٥٨] فَلَا أُرَى عَلَى أَحَدٍ شَيْئًا أَنْ لَا يَطَّوَّفَ بِهِمَا. فَقَالَتْ عَائِشَةُ: كَلاَّ، لَوْ كَانَتْ كَمَا تَقُولُ كَانَتْ: فَلَا جُنَاحَ عَلَيْهِ أَنْ لَا يَطَّوَّفَ بِهِمَا، إِنَّمَا أُنْزِلَتْ هَذِهِ الآيَةُ فِي الأَنْصَارِ، كَانُوا يُهِلُّونَ لِمَنَاةَ، وَكَانَتْ مَنَاةُ حَذْوَ قُدَيْدٍ، وَكَانُوا يَتَحَرَّجُونَ أَنْ يَطُوفُوا بَيْنَ الصَّفَا وَالمَرْوَةِ، فَلَمَّا جَاءَ الإِسْلَامُ سَأَلُوا رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ، فَأَنْزَلَ اللهُ تَعَالَى ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ البَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾. [البقرة: ١٥٨]. زَادَ سُفْيَانُ وَأَبُو مُعَاوِيَةَ، عَنْ هِشَامٍ: مَا أَتَمَّ اللهُ حَجَّ امْرِئٍ وَلَا عُمْرَتَهُ لَمْ يَطُفْ بَيْنَ الصَّفَا وَالمَرْوَةِ. [انظر: ١٦٤٣ - مسلم: ١٢٧٧ - فتح: ٤/ ٦١٣]\nذكر فيه حديث يعلى بن أمية في قصة الجبة بالخلوق وفي آخره: \"وَاصْنَعْ فِي عُمْرَتِكَ كمَا تَصْنَعُ فِي حَجِّكَ\" وقد سلف في باب غسل","vol":"12","page":246},{"text":"الخلوق (^١).\nوحديث هشام عَنْ أَبِيهِ، أَنَّهُ قَالَ: قُلْتُ لِعَائِشَةَ -وَأَنَا يَوْمَئِذٍ حَدِيثُ السِّنِّ-: أَرَأَيْتِ قَوْلَ الله تَعَالَى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾ الآية [البقرة: ١٥٨] فَلَا أرى عَلَى أَحَدٍ شَيْئًا أَنْ لَا يَطَّوَّفَ بِهِمَا .. الحديث.\nزَادَ سُفْيَانُ وَأَبُو مُعَاوِيَةَ، عَنْ هِشَامٍ: مَا أَتَمَّ اللهُ حَجَّ امْرِئٍ وَلَا عُمْرَتَهُ لَمْ يَطُفْ بَيْنَ الصَّفَا وَالمَرْوَةِ.\nالمراد -والله تعالى أعلم- بقوله: (\"وَاصْنَعْ فِي عُمْرَتِكَ كَمَا تَصْنَعُ فِي حَجِّكَ\") من اجتناب المحرمات كما أسلفناه هناك (^٢)، ومن أعمال الحج إلا الوقوف فلا وقوف فيها ولا رمي، وأركانها أربعة: الإحرام والطواف والسعي والحلق أو التقصير، ولهذا قال هشام: (ما أتم الله حج امرئ ولا عمرته لم يطف بين الصفا والمروة).\nوقوله: (وَأَنَا يَوْمَئِذٍ حَدِيثُ السِّنِّ). يريد أنه لم يكن بعد فقه، ولا علم من سُنن رسول الله - ﷺ - ما يتأول على نص الكتاب والسنة.\n_________\n(^١) برقم (١٥٣٦).\n(^٢) ورد بهامش الأصل: يعني في باب غسل الخلوق ثلاث مرات من الثياب.","vol":"12","page":247},{"text":"<span data-type='title' id=toc-1356>١١ - باب مَتَى يَحِلُّ المُعْتَمِرُ</span>؟\nوَقَالَ عَطَاءٌ، عَنْ جَابِرٍ - ﵁ -: أَمَرَ النَّبِيُّ - ﷺ - أَصْحَابَهُ أَنْ يَجْعَلُوهَا عُمْرَةً وَيَطُوفُوا، ثُمَّ يُقَصِّرُوا وَيَحِلُّوا. [انظر: ١٦٥١، ١٧٨٥]\n\n١٧٩١ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، عَنْ جَرِيرٍ، عَنْ إِسْمَاعِيلَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى قَالَ: اعْتَمَرَ رَسُولُ اللهِ - ﷺ - وَاعْتَمَرْنَا مَعَهُ، فَلَمَّا دَخَلَ مَكَّةَ طَافَ وَطُفْنَا مَعَهُ، وَأَتَى الصَّفَا وَالمَرْوَةَ وَأَتَيْنَاهَا مَعَهُ، وَكُنَّا نَسْتُرُهُ مِنْ أَهْلِ مَكَّةَ أَنْ يَرْمِيَهُ أَحَدٌ. فَقَالَ لَهُ صَاحِبٌ لِي: أَكَانَ دَخَلَ الكَعْبَةَ؟ قَالَ: لَا. [انظر: ١٦٠٠ - فتح: ٣/ ٦١٥]\n\n١٧٩٢ - قَالَ: فَحَدِّثْنَا مَا قَالَ لِخَدِيجَةَ؟ قَالَ: \"بَشِّرُوا خَدِيجَةَ بِبَيْتٍ فِي الجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ\". [٣٨١٩ - مسلم: ٢٤٣٣ - فتح: ٣/ ٦١٥]\n\n١٧٩٣ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: سَأَلْنَا ابْنَ عُمَرَ ﵄ عَنْ رَجُلٍ طَافَ بِالبَيْتِ فِي عُمْرَةٍ، وَلَمْ يَطُفْ بَيْنَ الصَّفَا وَالمَرْوَةِ، أَيَأْتِي امْرَأَتَهُ؟ فَقَالَ: قَدِمَ النَّبِيُّ - ﷺ - فَطَافَ بِالبَيْتِ سَبْعًا، وَصَلَّى خَلْفَ المَقَامِ رَكْعَتَيْنِ، وَطَافَ بَيْنَ الصَّفَا وَالمَرْوَةِ سَبْعًا، وَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ. [٣٩٥ - مسلم: ١٢٣٤ - فتح: ٣/ ٦١٥]\n\n١٧٩٤ - قَالَ: وَسَأَلْنَا جَابِرَ بْنَ عَبْدِ اللهِ ﵄، فَقَالَ: لَا يَقْرَبَنَّهَا حَتَّى يَطُوفَ بَيْنَ الصَّفَا وَالمَرْوَةِ. [انظر: ٣٩٦ - فتح: ٣/ ٦١٥]\n\n١٧٩٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - قَالَ: قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - بِالبَطْحَاءِ وَهُوَ مُنِيخٌ، فَقَالَ: \"أَحَجَجْتَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"بِمَا أَهْلَلْتَ؟ \". قُلْتُ: لَبَّيْكَ بِإِهْلَالٍ كَإِهْلَالِ النَّبِيِّ - ﷺ -. قَالَ: \"أَحْسَنْتَ. طُفْ بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ ثُمَّ أَحِلَّ\". فَطُفْتُ بِالبَيْتِ، وَبِالصَّفَا وَالمَرْوَةِ، ثُمَّ أَتَيْتُ امْرَأَةً مِنْ قَيْسٍ، فَفَلَتْ رَأْسِي، ثُمَّ أَهْلَلْتُ بِالحَجِّ. فَكُنْتُ أُفْتِي بِهِ، حَتَّى كَانَ فِي خِلَافَةِ عُمَرَ، فَقَالَ: إِنْ","vol":"12","page":248},{"text":"أَخَذْنَا بِكِتَابِ اللهِ فَإِنَّهُ يَأْمُرُنَا بِالتَّمَامِ، وَإِنْ أَخَذْنَا بِقَوْلِ النَّبِيِّ - ﷺ - فَإِنَّهُ لَمْ يَحِلَّ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ. [انظر: ١٥٥٩ - مسلم: ١٢٢١ - فتح: ٣/ ٦١٥]\n\n١٧٩٦ - حَدَّثَنَا أَحْمَدُ بْنُ عِيسَى، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنَا عَمْرٌو، عَنْ أَبِي الأَسْوَدِ، أَنَّ عَبْدَ اللهِ -مَوْلَى أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ- حَدَّثَهُ أَنَّهُ كَانَ يَسْمَعُ أَسْمَاءَ تَقُولُ كُلَّمَا مَرَّتْ بِالحَجُونِ: صَلَّى اللهُ عَلَى مُحَمَّدٍ، لَقَدْ نَزَلْنَا مَعَهُ هَا هُنَا، وَنَحْنُ يَوْمَئِذٍ خِفَافٌ، قَلِيلٌ ظَهْرُنَا، قَلِيلَةٌ أَزْوَادُنَا، فَاعْتَمَرْتُ أَنَا وَأُخْتِي عَائِشَةُ وَالزُّبَيْرُ وَفُلَانٌ وَفُلَانٌ، فَلَمَّا مَسَحْنَا البَيْتَ أَحْلَلْنَا، ثُمَّ أَهْلَلْنَا مِنَ العَشِيِّ بِالحَجِّ. [انظر: ٦١٥ - مسلم: ١٢٣٥، ١٢٣٧ - فتح: ٣/ ٦١٦]\nوَقَالَ عَطَاءٌ، عَنْ جَابِرٍ: أَمَرَ النَّبِيُّ - ﷺ - أَصْحَابَهُ أَنْ يَجْعَلُوهَا عُمْرَةً وَيَطُوفُوا، ثُمَّ يُقَصِّرُوا وَيَحِلُّوا (^١).\nهذا سلف مسندًا في باب: تقضي الحائض المناسك كلها إلا الطواف بالبيت بزيادة: إلا من كان معه الهدي (^٢).\nثم ساق حديث عَبْدِ الله بْنِ أَبِي أَوْفَى: اعْتَمَرَ النبي - ﷺ - اعْتَمَرْنَا مَعَهُ، فَلَمَّا دَخَلَ مَكَّةَ طَافَ فطفنا مَعَهُ، وَأَتَى الصَّفَا وَالمَرْوَةَ وَأَتَيْنَاهَا مَعَهُ .. الحديث وفيه: وَكُنَّا نَسْتُرُهُ مِنْ أَهْلِ مَكةَ أَنْ يَرْمِيَهُ أَحَدٌ.\nوحديث عَمْرِو بْنِ دِينَارٍ قَالَ: سَأَلْنَا ابن عُمَرَ عَنْ رَجُلٍ طَافَ بِالبَيْتِ فِي عُمْرَةِ، وَلَمْ يَطُفْ بَيْنَ الصَّفَا وَالمَرْوَةِ، أَيَأْتِي امْرَأَتَهُ؟ فَقَالَ: قَدِمَ النَّبِيُّ - ﷺ - فَطَافَ وسعى (بِالبَيْتِ سَبْعًا، وَصَلَّى خَلْفَ المَقَامِ رَكْعَتَيْنِ، وَطَافَ بَيْنَ الصَّفَا وَالمَرْوَةِ سَبْعًا) (^٣)، وَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ اسْوَة حَسَنَةٌ.\n_________\n(^١) ورد بهامش الأصل ما نصه: ثم بلغ في الخامس بعد الثلاثين، كتبه مؤلفه.\n(^٢) برقم (١٦٥١).\n(^٣) ليست في الأصل.","vol":"12","page":249},{"text":"قَالَ: وَسَألْنَا جَابِرَ بْنَ عَبْدِ الله، فَقَالَ: لَا يَقْرَبَنَّهَا حَتَّى يَطُوفَ بَيْنَ الصَّفَا وَالمَرْوَةِ. وقد سلف (^١).\nوحديث أَبِي مُوسَى (^٢) قَالَ: قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - بِالبَطْحَاءِ وَهُوَ مُنِيخٌ، فَقَالَ: \"أَحَجَجْتَ؟ \". قُلْتُ: نَعَمْ .. الحديث. وقد سلف أيضًا (^٣).\nوحديث أَسْمَاءَ ﵂ أنَّها كُلَّمَا مَرَّتْ بِالحَجُونِ قالت: صَلَّى اللهُ عَلَى مُحَمَّدٍ، لَقَدْ نَزَلْنَا مَعَهُ هَا هُنَا، وَنَحْنُ يَوْمَئِذِ خِفَافٌ، قَلِيلٌ ظَهْرُنَا، قَلِيلَةٌ أَزْوَادُنَا، فَاعْتَمَرْتُ أَنَا وَاخْتِي عَائِشَةُ وَالزبَيْرُ وَفُلَانٌ وَفُلَانٌ، فَلَمَّا مَسَحْنَا البَيْتَ أحْلَلْنَا، ثُمَّ أَهْلَلْنَا مِنَ العَشِيِّ بِالحَجِّ.\nالشرح:\nحديث أسماء أخرجه مسلم مطولًا (^٤)، والعمرة في حديث ابن أبي أوفى المراد بها: عمرة القضية، ولم يذكر في حديث جابر السعي، وقد قال بعض السلف: إنه ليس بواجب، واتفق أئمة الفتوى على أن المعتمر يحل من عمرته إذا طاف وسعى، وإن لم يكن حلق، ولا قصر على ما جاء في هذا الحديث، كذا ادعاه ابن بطال ثم قال: ولا أعلم في ذَلِكَ خلافًا إلا شذوذًا، روي عن ابن عباس أنه قال: العمرة الطواف (^٥)، وتبعه ابن راهويه.\n_________\n(^١) برقم (٣٩٦) كتاب: الصلاة، باب: قول الله: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ﴾.\n(^٢) ورد بهامش الأصل: حديث أبي موسى سلف في باب: من أهلَّ في زمن النبي - ﷺ - كإهلال النبي - ﷺ -.\n(^٣) برقم (١٥٥٩) باب: من أهل في زمن.\n(^٤) مسلم (١٢٣٥) كتاب الحج، باب: ما يلزم من طاف بالبيت وسعى من البقاء على الإحرام وترك التحلل.\n(^٥) ذكره ابن حزم في \"المحلى\" ٧/ ٩٧.","vol":"12","page":250},{"text":"والحجة في السنة لا في خلافها، وقد أسلفنا أن الأظهر عند الشافعي: أن الحلق ركن فيها (^١)، واحتج الطبري بحديث أبي موسى على من زعم أن المعتمر يحل من عمرته إذا أكمل عمرته، ثم جامع قبل أن يحلق أنه مفسد لعمرته، فقال: ألا ترى قوله - ﵇ - لأبي موسى: \"طف بالبيت وبين الصفا والمروة، وحل\"، ولم يقل: طف بالبيت وبين الصفا والمروة، وقصر من شعرك أو احلق ثم أحل. فبين بذلك أن الحلق والتقصير ليسا من النسك، وإنما هما من معاني الإحلال، كما إن لبس الثياب والطيب بعد طواف المعتمر بالبيت، وسعيه من معاني إحلاله، وكذلك من إحلاله من إحرامه بعد رميه جمرة العقبة لا من نسكه، فتبين فساد قول من زعم أن المعتمر إذا جامع قبل الحلق بعد طوافه وسعيه أنه مفسد عمرته وهو قول الشافعي (^٢).\nقال ابن المنذر: ولا أحفظ ذَلِكَ عن غيره. وقال مالك والثوري والكوفيون: عليه الهدي. وقال عطاء: يستغفر الله ولا شيء عليه.\nقال الطبري: وفي حديث أبي موسى بيان فساد قول من قال: إن المعتمر إن خرج من الحرم قبل أن يقصر أنَّ عليه دمًا، وإن كان قد طاف وسعى قبل خروجه منه.\nوفيه أيضًا أنه - ﵇ - إنما أذن لأبي موسى بالإحلال من عمرته بعد الطواف والسعي، فبان بذلك أن من حل منهما قبل ذَلِكَ فقد أخطأ، وخالف السنة، واتضح به فساد قول من زعم: أن المعتمر إذا دخل الحرم فقد حل، وله أن يلبس ويتطيب، ويعمل ما يعمله الحلال،\n_________\n(^١) انظر: \"روضة الطالبين\" ٣/ ١٠١.\n(^٢) انظر: \"روضة الطالبين\" ٣/ ١٠٢.","vol":"12","page":251},{"text":"وهو قول ابن عمر وابن المسيب، وعروة، والحسن، وصح أنه من حل من شيء، كان عليه حرامًا قبل ذَلِكَ فعليه الفدية.\nواختلف العلماء إذا وطئ المعتمر بعد طوافه، وقبل سعيه فقال مالك والشافعي، وأحمد وأبو ثور: عليه الهدي وعمرة أخرى مكانها، ويتم الذي أفسد، ووافقهم أبو حنيفة إذا جامع بعد طواف ثلاثة أشواط، وقال: إذا جامع بعد أربعة أشواط بالبيت أنه يقضي ما بقي من عمرته، وعليه دم، ولا شيء عليه، وهذا الحكم لا دليل عليه إلا الدَّعوى (^١).\nحجة الأولين حديث ابن أبي أوفي في الباب: أنه - ﵇ - اعتمر مع\nأصحابه ولم يحلوا حَتَّى طافوا وسعوا، وبذلك أمر - ﵇ - أبا موسى قال له: (\"طف واسع وأحل\") فوجب الاقتداء بسنته واتباع أمره، وقال: \"خذوا عني مناسككم\" (^٢) وقد فهم الصحابة الذين تلقوا عنه السنة قولًا وعملًا هذا المعنى منهم: ابن عمر وجابر (^٣).\nوقولها: (فَاعْتَمَرْتُ أَنَا وَأُخْتِي عَائِشَةُ) أي: حين أمرهم أن يجعلوا إحرامهم بالحج عمرة، فثبتت أسماء على عمرتها، وحاضت عائشة فلم تطف وأُمرت برفض ذكر العمرة، وأن تكون على الحج كما بدأت به أولًا، فأخبرت أسماء عن نفسها وعن غيرها، ولم يدل ذَلِكَ على أن عائشة مسحت البيت معهم؛ لثبوت حيضها فمُنِعت العمرة، ومثله حديث ابن عباس في حديث الفسخ: طفنا بالبيت، وأتينا النساء (^٤)؛\n_________\n(^١) انظر: \"المجموع\" ٧/ ٤٢١.\n(^٢) رواه مسلم (١٢٩٧) كتاب: الحج، باب: استحباب رمي جمرة العقبة يوم النحر راكبًا، بنحوه.\n(^٣) من قول المصنف -﵀- سابقًا: كذا ادعاه ابن بطال … إلى هذا الموضع نقله من \"شرحه\" ٤/ ٤٤٧ - ٤٤٩ بتصرف.\n(^٤) سلف برقم (١٥٧٢) باب: ﴿ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي المَسْجِدِ الحَرَامِ﴾.","vol":"12","page":252},{"text":"لأنه كان صغيرًا في حجة الوداع قد ناهز الحلم، ومثله لا يأتي النساء، وكذلك قالت عائشة -في حديث الأسود: فلما قدمنا تطوفنا بالبيت (^١)، وهي لم تطف حَتَّى طهرت، ورجعت من عرفة؛ لأنها قالت فيه: ونساؤه لم يسقن الهدي، فأهللن فحضت، فلم أطف بالبيت بعد أن قالت: تطوفنا. وعلى هذا التأويل يخرج قول من قال: تمتع رسول الله - ﷺ - وتمتعنا معه (^٢)، يعني: أمر، وقد تقدم معنى قولها: فلما مسحنا البيت، أحللنا (^٣)، تريد السعي، وعليه تأوله الفقهاء (^٤).\nوقال الداودي: فيه تقديم وتأخير واختصار، ومعناه اعتمرت أنا والزبير وفلان وفلان، فلما مسحنا البيت أحللنا ثم أهللنا بالحج، واعتمرت عائشة بعد أن حلت من حجها؛ لأن الروايات من غير طريق أن عائشة أتت البيت وهي حائض.\nوقال غيره: مسحنا بالبيت أي: طفنا؛ لأن من طاف به مسح الركن فصار اسمًا له.\nفائدة:\nفي آخر حديث عبد الله بن أبي أوفى \"بَشِّروا خديجة ببيت في الجنة من قصب لا صخب فيه ولا نصب\". البيت: القصر، والبيت: الشرف أيضًا، قاله ابن الأعرابي، قال: والقصب: الدر المجوف، وقال\nالهروي: أراد بشرها بقصر من زمردة مجوفة، أو لؤلؤة مجوفة،\n_________\n(^١) رواه مسلم (١٢١١).\n(^٢) رواه مسلم (١٢٢٦/ ١٧١) باب: جواز المتعة.\n(^٣) رواه مسلم (١٢٢٦/ ١٧١) باب: جواز المتعة.\n(^٤) من قول المصنف -﵀- وقولها: فاعتمرت أنا وأختي … إلى هذا الموضع هو في \"شرح ابن بطال\" ٤/ ٤٤٩ - ٤٥٠ حكاه عن المهلب. بتصرف.","vol":"12","page":253},{"text":"والصخب: الصوت، والنصب: الإعياء والتعب، فما في الجنة لا تعب فيه ولا آفة.\nفائدة:\nمعنى قوله لأبي موسى (\"أَحَجَجْتَ؟ \") أي: نويت الحج؟ نبه على ذَلِكَ الداودي.","vol":"12","page":254},{"text":"<span data-type='title' id=toc-1357>١٢ - باب مَا يَقُولُ إِذَا رَجَعَ مِنَ الحَجِّ أَوِ العُمْرَةِ أَوِ الغَزْوِ</span>\n١٧٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا قَفَلَ مِنْ غَزْوٍ أَوْ حَجٍّ أَوْ عُمْرَةٍ يُكَبِّرُ عَلَى كُلِّ شَرَفٍ مِنَ الأَرْضِ ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ يَقُولُ: \"لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ، آيِبُونَ تَائِبُونَ، عَابِدُونَ سَاجِدُونَ، لِرَبِّنَا حَامِدُونَ، صَدَقَ اللهُ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ\". [٢٩٩٥، ٣٠٨٤، ٤١١٦، ٦٣٨٥ - مسلم: ١٣٤٤ - فتح ٣/ ٦١٨]\nذكر فيه حديث ابن عمر: أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا قَفَلَ مِنْ غَزْوِ أَوْ حَجِّ أَوْ عُمْرَةٍ يُكَبِّرُ عَلَى كُلِّ شَرَفٍ مِنَ الأَرْضِ ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ يَقُولُ: \"لَا إله إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، آيِبُونَ تَائِبُونَ، عَابِدُونَ سَاجِدُونَ، لِرَبِّنَا حَامِدُونَ، صَدَقَ اللهُ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ\".\nهذا الحديث أخرجه مسلم، وعنده: كان إذا قفل من الجيوش، أو السرايا أو الحج، أو العمرة إذا أوفى على ثنية أو فدْفَدٍ كبر ثلاثًا، ثم قال، الحديث، وفي رواية أنه كبر مرتين (^١)، وذكره البخاري في آواخر غزوة الخندق أيضًا (^٢)، وأخرج معناه من حديث أنس (^٣) وجابر (^٤)،\n_________\n(^١) مسلم (١٣٤٤) كتاب: الحج، باب: ما يقول إذا قفل من سفر الحج وغيره.\n(^٢) سيأتي برقم (٤١١٦).\n(^٣) سيأتي برقم (٣٠٨٥ - ٣٠٨٦) كتاب: الجهاد والسير، باب: ما يقول إذا رجع من الغزو، ورواه مسلم (١٣٤٥).\n(^٤) يأتي برقم (٢٩٩٤) كتاب: الجهاد والسير، باب: التكبير إذا علا شرفًا.","vol":"12","page":255},{"text":"وأخرجه الترمذي من حديث البراء وصححه (^١).\nومعنى: قفل: رجع إلى بلده، ولا يسمى المتوجه من بلده قافلًا بل صائبة، وقال في \"النهاية\": أكثر ما يستعمل في الرجوع، ويُقال: قفول فيها الشرف العالي (^٢).\nآيبون: يريد نفسه ومن معه من سفرهم، وقيل: لا يكون إلا الرجوع إلى أهله، حكاه في \"المحكم\": تائبون من كل منهي، عابدون له وحده، حامدون على ما تفضل من النصرة.\nوقوله: (\"وَهَزَمَ الأَحْزَابَ وَحْدَهُ\") يريد أنه تعالى وعده بإعزاز دينه، وإهلاك عدوه، وغلبة الأحزاب، فيحتمل إرادة الأحزاب، ويحتمل أن يريد به أحزاب الكفر في جميع الأيام والمواطن، ويحتمل أن يريد الدعاء كأنه قال: اللهم افعل ذَلِكَ وحدك، وخص استعمال هذا الذكر هنا؛ لأنه أفضل ما قاله النبيون قبله.\nوفيه من الفقه: استعمال حمد الله تعالى والإقرار بنعمه، والخضوع له، والثناء عليه عند القدوم من الحج، والجهاد على ما وهب من تمام المناسك، وما رزق من النصر على العدو، والرجوع إلى الموطن سالمين؛ وكذلك يجب إحداث الحمد لله والشكر له على ما يحدث على عباده من نعمه، فقد رضي من عباده بالإقرار له بالوحدانية، والخضوع له بالربوبية، والحمد والشكر عوضًا عما وهبهم من نعمه\n_________\n(^١) الترمذي (٣٤٤٠) كتاب: الدعوات، باب: ما يقول إذا خرج مسافرًا.\nورواه النسائي في \"الكبرى\" ٦/ ١٤١ (١٠٣٨٣)، وأحمد ٤/ ٢٨١، والطيالسي ٢/ ٨٩ (٧٥١)، وابن حبان ٦/ ٤٢٧ (٢٧١١)، والحديث صححه الألباني في \"صحيح الترمذي\".\n(^٢) \"النهاية في غريب الحديث والأثر\" ٤/ ٩٣.","vol":"12","page":256},{"text":"تفضلًا عليهم ورحمة لهم.\nوفيه: بيان أن نهيه عن السجع في الدعاء أنه على غير التحريم؛ لوجود السجع في دعائه ودعاء أصحابه، فيحتمل أن يكون نهيه عن السجع متوجهًا إلى حين الدعاء خاصة خشية أن يشتغل الداعي بطلب الألفاظ، وتعديل الأقسام عن إخلاص النية، وإفراغ القلب في الدعاء، والاجتهاد فيه، وسيأتي -إن شاء الله- مزيد بيان ذَلِكَ في باب: ما يكره من السجع في الدعاء، إن شاء الله ذَلِكَ وقدَّره (^١).\n_________\n(^١) انظر شرح حديث ابن عباس الآتي برقم (٦٣٣٧) كتاب: الدعوات.","vol":"12","page":257},{"text":"<span data-type='title' id=toc-1358>١٣ - باب اسْتِقْبَالِ الحَاجِّ القَادِمِينَ وَالثَّلَاثَةِ عَلَى الدَّابَّةِ</span>\n١٧٩٨ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: لَمَّا قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ اسْتَقْتَلَتْهُ أُغَيْلِمَةُ بَنِي عَبْدِ المُطَّلِبِ، فَحَمَلَ وَاحِدًا بَيْنَ يَدَيْهِ وَآخَرَ خَلْفَهُ. [٥٩٦٥، ٥٩٦٦ - فتح: ٣/ ٦١٩]\nذكر فيه حديث ابن عباس قَالَ: لَمَّا قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ (استَقْبَلَة) (^١) أُغَيْلِمَةُ بَنِي عَبْدِ المُطَّلِبِ، فَحَمَلَ وَاحِدًا بَيْنَ يَدَيْهِ وَآخَرَ خَلْفَهُ.\nوهو من أفراده، أغيلمة: تصغير غلمة، وكان القياس غليمة، ولكنهم ردوها إلى أفعلة أي: أغلمة، ذكره الخطابي (^٢)، وقال الداودي: أغلمة: بفتح الألف جمع غلام، وهي اللغة. قالوا: جمع غلام: غلمة، غلمان، ولم يقولوا: أغلمة.\nوفيه: ركوب الثلاثة فأكثر على الدابة، وروي كراهية ركوب ثلاثة على دابة، ولا يصح (^٣).\nوفيه: جواز حمل الدابة على ما أطاقت.\nوفيه: تلقي القادمين من الحج إكرامًا لهم وتعظيمًا؛ لأنه - ﵇ - لم ينكر تلقيهم، بل سر به؛ لحمله لهم بين يديه وخلفه، ويدخل في معنى ذَلِكَ من قدم من الجهاد، أو من سفر طاعة فلا بأس بالخروج\n_________\n(^١) في الأصل وفي اليونينية ٣/ ٧: (استقبلنه) وليس عليها أي تعليق.\n(^٢) \"أعلام الحديث\" ٢/ ٩١٤.\n(^٣) بوب لها ابن أبي شيبة ٥/ ٣٠٩ في \"مصنفه\"، وذكر فيها ستة آثار عن: محمد بن سيرين (٢٦٣٦٦)، والشعبي (٢٦٣٦٧)، وبريدة (٢٦٦٣٨)، والحارث الأعور (٢٦٣٦٩)، والمهاجر بن قنفذ (٢٦٣٧٠)، وزاذان رفعه (٢٦٣٧١).","vol":"12","page":258},{"text":"إليه، وتلقيه تأنيسًا له وصلة.\nومن تراجم البخاري على هذا الحديث باب: الثلاثة على الدابة، وسيأتي في كتاب: الزينة (^١)، ولا يكلف إلا ما يطيق مما لا يطيقه أصلًا، أو طاقته بكلفة فلا يكلف به.\n_________\n(^١) يأتي برقم (٥٩٦٥) كتاب: اللباس.","vol":"12","page":259},{"text":"<span data-type='title' id=toc-1359>١٤ - باب القُدُومِ بِالغَدَاةِ</span>\n١٧٩٩ - حَدَّثَنَا أَحْمَدُ بْنُ الحَجَّاجِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا خَرَجَ إِلَى مَكَّةَ يُصَلِّي فِي مَسْجِدِ الشَّجَرَةِ، وَإِذَا رَجَعَ صَلَّى بِذِي الحُلَيْفَةِ بِبَطْنِ الوَادِي، وَبَاتَ حَتَّى يُصْبِحَ. [انظر: ٤٨٤ - مسلم: ١٢٥٧ - فتح: ٣/ ٦١٩]\nذكر فيه حديث ابن عمر: أَنَّ النبي - ﷺ - كَانَ إِذَا خَرَجَ إلى مَكَّةَ يُصَلِّي فِي مَسْجِدِ الشَّجَرَةِ، وَإِذَا رَجَعَ صَلَّى بِذِي الحُلَيْفَةِ بِبَطْنِ الوَادِي، وَبَاتَ حَتَّى يُصْبحَ.\nهذا الحديث من أفراده، واختار القدوم بالغداة ليتقدم خبره إلى أهله ويتأهبوا للقائه فيقدم على ذَلِكَ.","vol":"12","page":260},{"text":"<span data-type='title' id=toc-1360>١٥ - باب الدُّخُولِ بِالعَشِيِّ</span>\n١٨٠٠ - حَدَّثَنَا مُوسَى بْنُ اِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - لَا يَطْرُقُ أَهْلَهُ، كَانَ لَا يدخلُ إِلَّا غُدْوَةَ أَوْ عَشِيَّةَ. [مسلم: ١٩٢٨ - فتح: ٣/ ٦١٩]\nذكر فيه حديث أنس: كَانَ النَّبِيُّ - ﷺ - لَا يَطْرُقُ أَهْلَهُ، كَانَ لَا يدخُلُ إِلَّا غُدْوَةً أَوْ عَشِيَّةً.\nهذا الحديث أخرجه مسلم أيضًا في الجهاد (^١)، والنسائي في عِشرة النساء (^٢).\nوالدخول بالعشي مباح، وإنما النهي عنه أن يطرق القادم أهله ليلًا.\nومعني لا يطرق أهله: لا يأتيهم ليلًا. يقال: طَرق يطرُق بضم الراء طَرْقًا، ورجل طرقه: إذا كان يسري حَتَّى يطرق أهله ليلًا.\nوسيأتي حديث جابر بعد هذا: نهى النبي - ﷺ - أن يطرق أهله ليلًا (^٣)، وأتى به على التأكيد، وإن كان ابن فارس حكى عن بعضهم طرق بالنهار أيضًا (^٤)، فعلى هذا يكون على البيان.\n_________\n(^١) مسلم (١٩٢٨) كتاب: الجهاد، باب: كراهية الطروق وهو الدخول ليلًا لمن ورد من سفر.\n(^٢) \"السنن الكبرى\" ٥/ ٣٦١ كتاب: عشرة النساء، باب: النهي عن التماس عثرات النساء.\n(^٣) الحديث الآتي (١٨٠١).\n(^٤) \"المجمل\" ٢/ ٥٩٥.","vol":"12","page":261},{"text":"<span data-type='title' id=toc-1361>١٦ - باب لَا يَطْرُقُ أَهْلَهُ إِذَا بَلَغَ المَدِينَةَ</span>\n١٨٠١ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَارِبٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: نَهَى النَّبِيُّ - ﷺ - أَنْ يَطْرُقَ أَهْلَهُ لَيْلًا. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٣/ ٦٢٠]\nسلف حديث جابر في الباب قبله، وقد جاء في الحديث بيان المعنى الذي من أجله نهى عن هذا، وهو لكي تمتشط الشَّعِثة وتستحد المغيبة.\nكما أخرجه الشيخان من حديثه كراهية أن يهجم منها على ما يقبح عنده اطلاعه عليه فيكون سببًا إلى شنآنها وبغضها، فنبههم على ما تدوم به الألفة بينهم، وتتأكد المحبة، فينبغي لمن أراد الأخذ بأدب نبيه أن يجتنب مباشرة أهله في حال البذاذة وغير النظافة، وأن لا يتعرض لرؤية عورة يكرهها منها، ألا ترى أن الله تعالى أمر من لم يبلغ الحلم بالاستئذان في الأحوال الثلاثة في الآية (^١)، لما كانت هذِه أوقات التجرد والخلوة خشية الاطلاع على العورات، وما يكره النظر إليه، وعن ابن عباس أنه قال: آية لم يؤمن بها أكثر الناس، آية الإذن، وإني لآمر جاريتي هذِه أن تستأذن علي (^٢).\n_________\n(^١) يشير المصنف -﵀- إلى آية [سورة النور: ٥٨].\n(^٢) رواه أبو داود (٥١٩١) كتاب: الأدب، باب: الاستئذان في العورات الثلاثة، وصححه الحافظ في \"الفتح\" ١١/ ٣١، وقال الألباني: صحيح الإسناد موقوف.","vol":"12","page":262},{"text":"<span data-type='title' id=toc-1362>١٧ - باب مَنْ أَسْرَعَ نَاقَتَهُ إِذَا بَلَغَ المَدِينَةَ</span>\n١٨٠٢ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي حُمَيْدٌ، أَنَّهُ سَمِعَ أَنَسًا - ﵁ - يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا قَدِمَ مِنْ سَفَرٍ، فَأَبْصَرَ دَرَجَاتِ المَدِينَةِ أَوْضَعَ نَاقَتَهُ، وَإِنْ كَانَتْ دَابَّةً حَرَّكَهَا. قَالَ أَبُو عَبْدِ اللهِ: زَادَ الحَارِثُ بْنُ عُمَيْرٍ، عَنْ حُمَيْدٍ: حَرَّكَهَا مِنْ حُبِّهَا.\nحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: جُدُرَاتٍ. تَابَعَهُ الَحارِثُ بْنُ عُمَيْرِ. [١٨٨٦ - فتح: ٣/ ٦٢٠]\nحَدَّثَنَا سَعِيدُ بْنُ أبِي مَرْيَمَ، أَنَا مُحَمَّدُ بْنُ جَعْفَرٍ: أَخْبَرَنِي حُمَيْدٌ، سَمِعَ أنَسًا يَقُولُ: كَانَ النبي - ﷺ - إِذَا قَدِمَ مِنْ سَفَرٍ، فَأَبْصَرَ دَرَجَاتِ المَدِينَةِ أَوْضَعَ نَاقَتَهُ، وَإِنْ كَانَتْ دَابَّةً حَرَّكَهَا. (قَالَ أَبُو عَبْدِ اللهِ) (^١): زَادَ الحَارِثُ بْنُ عُمَيْرٍ، عَنْ حُمَيْدٍ: حَرَّكَهَا مِنْ حُبِّهَا.\nحَدَّثَنَاُ قتيْبَةُ، ثَنَا إِسْمَاعِيلُ، عَنْ حُمَيْدٍ، عَنْ أنَسٍ قَالَ: جُدُرَاتٍ. تَابَعَهُ الحَارِثُ بْنُ عُمَيْرٍ.\nهذا الحديث من أفراده، نعم في مسلم، عن أنس لما وصف قفوله - ﷺ - من خيبر، فانطلقنا حَتَّى أتينا حيدر المدينة هششنا إليها فرفعنا مطينا، ورفع رسول الله - ﷺ - مطيته (^٢).\nوزيادة الحارث أخرجها أبو نعيم الأصبهاني في \"مستخرجه\" من حديث ابن أبي شيبة: ثَنَا خالد بن مخلد، ثَنَا الحارث بن عميرة ومحمد بن جعفر، عن محمد بن جعفر، عن حميد، عن أنس فذكره\nوأخرجها أيضًا الترمذي عن علي بن حجر الإسماعيلي جعفر عن حميد\n_________\n(^١) ليست في الأصل.\n(^٢) مسلم (١٣٦٥/ ٨٨) بعد حديث (١٤٢٨).","vol":"12","page":263},{"text":"عن أنس وقال: صحيح غريب (^١). واعترض الإسماعيلي على الترجمة فقال: ليس بصحيح. إذ يقول أسرع بناقته (^٢). قلت: لا اعتراض عليه، فأسرع يتعدى بنفسه تارة، وبحرف الجر أخرى، كما نبه عليه صاحب \"المحكم\" (^٣)، ودوحات بالدال والواو والحاء المهملة، وفي رواية المستملي، والنسفي: والكافة: (درجات) بالدال والراء، قال صاحب \"المطالع\": يعني: المنازل، والأشبه جدرات، والدوحات (^٤) جمع دوحة: وهي الشجرة العظيمة المتسعة، والجمع: دوح، وأدواح: جمع الجمع. وقال أبو حنيفة: الدوائح العظام وكأنه جمع: دائحة. وقال ابن سيده: وإن لم يتكلم به، والدوحة: المظلة العظيمة، والدوح بغير هاء: البيت الضخم الكبير من الشجر (^٥). وقال ابن الأنباري في \"شرح المقامات\": يقال: شجرة دوحة إذا كانت عظيمة كثيرة الورق والأغصان.\nوقوله: \"أَوْضَعَ نَاقَتَهُ\" سار بها سيرًا سهلًا سريعًا، ذكره ابن فارس (^٦)، وغيره يقول: أسرع.\nوقوله: (مِنْ حُبِّهَا) أي لأنها وطنه، وفيها أهله، وولده الذين هم أحب الناس إليه، وقد جبل الله النفوس على حب الأوطان، والحنين إليها.\nوفيه: الأمر بسرعة الرجوع إلى الأهلين عند انقضاء مأربهم.\n_________\n(^١) الترمذي (٣٤٤١).\n(^٢) ورد بهامش الأصل ما نصه. يعني قوله أسرع ناقته في كونه عدَّي (أسرع) بنفسه.\n(^٣) \"المحكم\" ١/ ٣٠٠.\n(^٤) ورد بهامش الأصل: قال في \"القاموس\": وداح بطنه: عظم واسترسل، كانداح، والشجرة عظمت فهي دائحة والجمع دوائح، فقد خرج على شكله.\n(^٥) \"المحكم\" ٣/ ٣٧٩.\n(^٦) \"مجمل اللغة\" ١/ ٩٢٨.","vol":"12","page":264},{"text":"<span data-type='title' id=toc-1363>١٨ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَأْتُوا البُيُوتَ مِنْ أَبْوَابِهَا﴾ [البقرة: ١٨٩]</span>\n١٨٠٣ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ - ﵁ - يَقُولُ: نَزَلَتْ هَذِهِ الآيَةُ فِينَا، كَانَتِ الأَنْصَارُ إِذَا حَجُّوا فَجَاءُوا لَمْ يَدْخُلُوا مِنْ قِبَلِ أَبْوَابِ بُيُوتِهِمْ، وَلَكِنْ مِنْ ظُهُورِهَا، فَجَاءَ رَجُلٌ مِنَ الأَنْصَارِ، فَدَخَلَ مِنْ قِبَلِ بَابِهِ، فَكَأَنَّهُ عُيِّرَ بِذَلِكَ، فَنَزَلَتْ ﴿وَلَيْسَ البِرُّ بِأَنْ تَأْتُوا البُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ البِرَّ مَنِ اتَّقَى وَأْتُوا البُيُوتَ مِنْ أَبْوَابِهَا﴾ [البقرة: ١٨٩]. [٤٥١٢ - مسلم: ٣٠٢٦ - فتح: ٣/ ٦٢١]\nذكر فيه حديث البراء: نَزَلَتْ هذِه الآيَةُ فِينَا، كَانَتِ الأَنْصَارُ إِذَا حَجُّوا فَجَاءُوا لَمْ يَدْخُلُوا مِنْ قِبَلِ أَبْوَابِ بُيُوتِهِمْ، ولكن مِنْ ظُهُورِهَا، فَجَاءَ رَجُلٌ مِنَ الأَنْصَارِ، فَدَخَلَ مِنْ قِبَلِ بَابِهِ، فَكَأَنَّهُ عُيِّرَ بِذَلِكَ، فَنَزَلَتْ: ﴿وَلَيْسَ البِرُّ بِأَنْ تَأْتُوا البُيُوتَ مِنْ ظُهُورِهَا﴾ [البقرة: ١٨٩].\nهذا الحديث أخرجه مسلم (^١)، وفي بعض ألفاظ البخاري عنه: كانوا إذا أحرموا في الجاهلية أتوا البيت من ظهره، فأنزل الله الآية (^٢)، وقال مجاهد: كان المشركون إذا أحرم الرجل منهم نقب كوة في ظهر بيته، وجعل سلمًا فيدخل منها، وقال معمر عن الزهري: كان الأنصار إذا أهلوا بالعمرة لم يحل بينهم وبين السماء شيء يتحرجون من ذَلِكَ، وكان الرجل حين يخرج مهلًا بالعمرة فتبدو له الحاجة بعدما يخرج من بيته، فيرجع لا يدخل من باب الحجرة من أجل سقف الباب أن يحول بينه وبين السماء فيفتح الجدار من ورائه،\n_________\n(^١) مسلم (٣٠٢٦).\n(^٢) يأتي برقم (٤٥١٢) كتاب: التفسير، باب: قوله: ﴿وَلَيسَ البِرُ﴾.","vol":"12","page":265},{"text":"حَتَّى بلغنا أن النبي - ﷺ - أهل من الحديبية بالعمرة فدخل حجرته، فدخل رجل من الحمس من ورائه، فقال له الأنصاري: وأنا أحمس، يقول: وأنا على دينك؛ لأن الحمس كانت لا تبالي ذَلِكَ فأنزل الله الآية (^١)، والرجل من الأنصار: هو رفاعة بن تابوت، كذا أخرجه عبد في \"تفسيره\"، عن قيس بن جرير (^٢).\nوأخرج الحاكم وقال: على شرط الشيخين، أنه قطبة بن عامر بن حديدة الأنصاري السلمي (^٣). وفي \"مقامات التنزيل\" لأبي العباس: الذي دخل مع رسول الله - ﷺ - وقال: إني أحمس رجل من المشركين، قال: وفي رواية الزهري: أن الآية نزلت في الحديبية حين أحرم بها.\nوقال محمد بن كعب القرظي -فيما حكاه ابن أبي حاتم في \"تفسيره\"-: كان الرجل إذا اعتكف لم يدخل منزله من باب البيت فنزلت الآية، وحكى أيضًا عن عطاء قال: كان أهل يثرب إذا رجعوا من عيدهم دخلوا البيوت من ظهورها، ويرون أن ذَلِكَ أدنى البر فنزلت الآية (^٤)، وعن الحسن: إذا أراد أحدهم سفرًا ثم بدا له فنزلت (^٥).\nوقال الزجاج: كان قوم من قريش وجماعة منهم من العرب إذا خرج الرجل منهم في حاجة فلم يقضها، ولم يتيسر له رجع، فلم يدخل من باب بيته يفعل ذَلِكَ طيرة فأعلمهم الله تعالى أن هذا غير بر.\n_________\n(^١) رواهما الطبري ٢/ ١٩٣ (٣٠٨٨ - ٣٠٨٩)،\n(^٢) رواه أيضًا الطبري ٢/ ١٩٣ (٣٠٨٤) والذي فيه عن قيس بن جبر.\n(^٣) \"المستدرك\" ١/ ٤٨٣، وكذا رواه ابن أبي حاتم ١/ ٣٢٣ (١٧١٠)، وقال الحاكم: على شرط البخاري ومسلم، ولم يخرجاه بهذِه الزيادة.\n(^٤) \"تفسير ابن أبي حاتم\" ١/ ٣٢٤ (١٧١٣ - ١٧١٤).\n(^٥) رواه ابن أبي حاتم ١/ ٣٢٤ (١٧١٢).","vol":"12","page":266},{"text":"وقال الأكثر من أهل التفسير: وهم قوم من قريش، وبني عامر بن صعصعة وثقيف وخزاعة، كانوا إذا أحرموا لا يأقطون الأقط ولا ينتفون الوبر، ولا يسلون السمن، وإذا خرج أحدهم في الإحرام لم يدخل من باب بيته، فنزلت الآية.","vol":"12","page":267},{"text":"<span data-type='title' id=toc-1364>١٩ - باب السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ</span>\n١٨٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ؛ يَمْنَعُ أَحَدَكُمْ طَعَامَهُ وَشَرَابَهُ وَنَوْمَهُ، فَإِذَا قَضَى نَهْمَتَهُ فَلْيُعَجِّلْ إِلَى أَهْلِهِ\". [٣٠٠١، ٥٤٢٩ - مسلم: ١٩٢٧ - فتح: ٣/ ٦٢٢]\nحَدَّثَنَا عَبْد اللهِ بْن مَسْلَمَةَ، عن مَالِكٌ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ؛ يَمْنَعُ أَحَدَكُمْ طَعَامَهُ وَشَرَابَهُ وَنَوْمَهُ، فَإِذَا قَضَى نَهْمَتَهُ فَلْيُعَجِّلْ إِلَى أَهْلِهِ\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، وتفرد به مالك عن سمي ولا يصح لغيره، كما قاله أبو عمر قال: وانفرد به سمي أيضًا فلا يحفظ عن غيره، وهكذا هو في \"الموطأ\" (^٢) عند جماعة الرواة بهذا الإسناد، ورواه ابن مهدي، (و) (^٣) بشر، عن مالك مرسلًا، وكان وكيع يحدث به عن مالك حينًا مرسلًا وحينًا مسندًا كما في \"الموطأ\"، والمسند صحيح ثابت احتاج الناس فيه إلى مالك، وليس له غير هذا الإسناد من وجه يصح.\nوروى عبيد الله بن المنتاب، عن سليمان بن إسحاق (الطلحيِّ) (^٤)،\n_________\n(^١) مسلم (١٩٢٧) كتاب: الإمارة، باب: السفر قطعة من العذاب.\n(^٢) \"الموطأ\" ٢/ ١٥٩ (٢٠٦٣) كتاب: الجامع، باب: ما يؤمر به من العمل في السفر.\n(^٣) في الأصل: عن، والمثبت من \"التمهيد\" ٢٢/ ٣٣.\n(^٤) كذا بالأصل وجاء في \"التمهيد\" ٢٢/ ٣٤: المكلحي. وجاء في \"الحلية\" ٩/ ١٦١: الطلحي.","vol":"12","page":268},{"text":"عن هارون الفروي، عن عبد الملك بن الماجشون قال: قال مالك: ما بال أهل العراق يسألونني عن حديث \"السفر قطعة من العذاب؟ \" قيل له: لم يروه غيرك، فقال: لو استقبلت من أمري ما استدبرت ما حدثت به. ورواه (عصام) (^١) بن رواد بن الجراح، عن أبيه، عن مالك، عن ربيعة، عن القاسم، عن عائشة (^٢)، وعن مالك، عن سمي كما سلف مرفوعًا به قال: وحديث رواد غير محفوظ، لا أعلم رواه عن مالك غيره، وهو خطأ ليس رواد ممن يحتج به (^٣)، ولا يعول عليه، وقد رواه خالد بن مخلدٍ، عن محمد بن جعفر الوركاني، عن مالك، عن سهيل، عن أبيه، عن أبي هريرة، ولا يصح لمالك عن سهيل عندي، إلا أنه لا يبعد أن يكون عن سهيل أيضًا، وليس\n_________\n(^١) في الأصل: عاصم والمثبت من \"التمهيد\" ٢٢/ ٣٤، وانظر ترجمته في \"لسان الميزان\" ٤/ ٦٥٦ (٥٦٥٧) وقال: لينه الحاكم أبو أحمد وذكره ابن حبان في \"الثقات\".\n(^٢) رواه الطبراني في \"الأوسط\" ٤/ ٣٦٦ (٤٤٥١)، وفي \"الصغير\" ١/ ٣٦٦ (٦١٣)، والخطيب في \"تاريخ بغداد\" ١٠/ ٩٣.\n(^٣) هو رواد بن الجراح الشامي، أبو عصام العسقلاني، روى عن إبراهيم بن طهمان وسفيان الثوري والأوزاعي، روى عنه: إسحاق بن راهويه وأبو بكر بن أبي شيبة وابنه عصام.\nقال أحمد: لا بأس به، صاحب سنة، إلا أنه حدث عن سفيان أحاديث مناكير، وقال يحيى: ثقة، وقال مرة: لا بأس به، إذا غلط في حديثه عن سفيان، وقال البخاري: كان قد اختلط، لا يكاد يقوم حديثه، ليس له كبير حديث قائم، وقال أبو حاتم: تغير حفظه في آخر عمره، وكان محله الصدق.\nقال الحافظ في \"التقريب\" (١٩٥٨): صدوق اختلط بآخره، متروك، وفي حديث عن الثوري ضعف شديد.\nانظر ترجمته في: \"الجرح والتعديل\" ٣/ ٥٢٤ (٢٣٦٨)، \"الكامل\" ٤/ ١١٤ (٦٨٤)، \"تهذيب الكمال\" ٩/ ٢٢٧ (١٩٢٧).","vol":"12","page":269},{"text":"بمعروف لمالك عنه، وقد روي عن عتيق بن يعقوب، عن مالك، عن أبي النضر مولى عمر بن عبيد الله، عن أبي صالح، عن أبي هريرة مرفوعًا، ولا يصح أيضًا عندي، وإنما هو لمالك، عن سمي، لا عن سهيل، ولا عن ربيعة، ولا عن أبي النضر، وقد رواه بعض الضعفاء عن مالك قال: وليتخذ لأهله هدية، وإن لم يلق إلا حجرًا فليلقه في مخلاته قال: والحجارة يومئذٍ تضرب بها القداح.\nقال أبو عمر: وهذِه زيادة منكرة لا تصح، ورواه ابن سمعان (^١)، عن زيد بن أسلم، عن جمهان، عن أبي هريرة مرفوعًا: \"السفر قطعة من العذاب\" (^٢) وابن سمعان كان مالك يرميه بالكذب (^٣)، قال: وقد رويناه عن الدراوردي، عن سهيل، عن أبيه، عن أبي هريرة بإسناد صالح، لكنه لا تقوى الحجة به. وفيه: \"وإذا عرستم فاجتنبوا الطريق فإنها مأوى الهوام والدواب\" (^٤).\n_________\n(^١) ورد بهامش الأصل ما نصه: ابن سمعان اسمه عبد الله بن زياد بن سمعان المدني الفقيه أحد المتروكين في الحديث عن مجاهد والأعرج وعنه ابن وهب وعبد الرزاق عدة، كذَّبه مالك.\n(^٢) رواه ابن عدي في \"الكامل\" ٥/ ٢٠٤.\n(^٣) هو عبد الله بن زياد بن سليمان بن سمعان المقرومي، أبو عبد الرحمن المدني،\nمولى أم سلمة زوج النبي - ﷺ -.\nروى عن: سعيد المقبري ومجاهد بن جبر والزهري، روى عنه: بقية بن الوليد وعبد الرزاق بن همام وعلي بن الجعد، قال مالك: كان كذابًا، وقال أحمد: متروك الحديث، وقال ابن معين: ضعيف الحديث، وقال أبو زرعة: لا شيء، وقال أبو حاتم: سبيله سبيل الترك.\nانظر ترجمته في: \"الجرح والتعديل\" ٥/ ٦٠ (٢٧٩)، \"الكامل\" ٥/ ٢٠١ (٩٦٨)، \"تهذيب الكمال\" ١٤/ ٥٢٦ (٣٢٧٦).\n(^٤) قلت: هو من هذا الطريق في مسلم (١٩٢٦).","vol":"12","page":270},{"text":"قال: وفيه دلالة على أن طول التغرب عن الأهل لغير حاجة أكيدة من دين أو دنيا لا يصلح ولا يجوز، وإنَّ من انقضت حاجته لزمه الاستعجال إلى أهله الذين يقوتهم.\nوقد روى وكيع عن مالك، عن سمي، عن أبي صالح، عن أبي هريرة مرفوعًا: \"لو يعلم الناس ما للمسافر لأصبحوا على ظهر سفر، إن الله لينظر إلى الغريب في كل يوم مرتين\"، وقال: هذا حديث غريب لا أصل له من حديث مالك ولا غيره (^١) (وهو حديث حسن) (^٢) ومما يدخل في هذا الباب قوله: \"سافروا تغنموا\" (^٣). قلت: أخرجه (......) (^٤) ابن عباس وابن عمر مرفوعًا (^٥)، وقد ظنه قوم معارضًا\n_________\n(^١) رواه بهذا اللفظ ابن عبد البر في \"التمهيد\" ٢٢/ ٣٦. ورواه الديلمي كما في \"الفردوس\" ٣/ ٣٤٨ (٥٠٥٠) بلفظ: \"لو يعلم الناس ما للمسافر لأصبحوا على ظهر سفر، ان الله -﷿- ينظر إلى الغريب كل يوم ألف مرة\".\nقلت: للحديث ألفاظ أخرى، وكلها ضعيفة، ضعفها السخاوي وغيره. انظر \"المقاصد الحسنة\" (٨٩٦)، و\"تذكرة الموضوعات\" ص ١٢٢ - ١٢٣، و\"الأسرار المرفوعة\" (٩٩)، و\"كشف الخفاء\" ١/ ٢٥٣ (٧٨١).\n(^٢) هذِه الجملة ليست من كلام ابن عبد البر، وهو المنقول عنه هنا، بل مدرجة فيه من كلام ابن الملقن ويقصد بالحسن: حسن اللفظ لا حسن الإسناد.\n(^٣) من بعد قول المصنف -﵀- أول الباب قال أبو عمر .. إلى هذا الموضع نقله من \"التمهيد\" ٢٢/ ٣٣ - ٣٧.\n(^٤) بياض بالأصل مقدار كلمة.\n(^٥) حديث ابن عباس رواه ابن عدي في \"الكامل\" ٨/ ٣٢٤ من طريق محمد بن معاوية النيسابوري: ثنا نهشل بن سعيد، عن الضحاك، عن ابن عباس مرفوعًا: \"سافروا تصحوا وصوموا تصحوا، واغزوا تغنموا\".\nقال الألباني في \"الصحيحة\" ٧/ ١٠٦٦: هذا إسناد هالك؛ نهشل بن سعيد متروك، وكذبه ابن راهويه، ونحوه محمد بن معاوية النيسابوري.\nورواه البيهقي ٧/ ١٠٢، وابن عبد البر في \"التمهيد\" ٢٢/ ٣٧ من طريق بسطام بن =","vol":"12","page":271},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= حبيب، عن القاسم بن عبد الرحمن، عن أبي حازم، عن ابن عباس مرفوعًا: \"سافروا تصحوا وتغنموا\"، هكذا عند البيهقي، وفي \"التمهيد\" وترزقوا، بدل: وتغنموا.\nقال الألباني في \"الصحيحة\" ٧/ ١٠٦٦: بسطام لم أجد له ترجمة، والقاسم هو الأنصاري، ضعفه أبو حاتم، وقال أبو زرعة: منكر الحديث.\nأما حديث ابن عمر فرواه ابن حبان في \"المجروحين\" ٢/ ٤٥، وابن عبد البر ٢٢/ ٣٧ من طريق عبد الله بن عيسى الأصم، عن مطرف، عن مالك، عن نافع، عن ابن عمر مرفوعًا: \"سافروا تصحوا وتسلموا\".\nقال ابن حبان: عبد الله بن عيسى من أهل المدينة، يروي عن نافع ومطرف العجائب. ويقلب الأخبار على الثقات.\nورواه الطبراني في \"الأوسط\" ٧/ ٢٤٥ (٧٤٠٠)، وابن عدي في \"الكامل\" ٧/ ٤٠٠، وتمام الرازي في \"الفوائد\" ١/ ٣٠٨ (٧٦٩)، والقضاعي في \"مسند الشهاب\" ١/ ٣٦٤ (٦٢٢)، والبيهقي ٧/ ١٠٢، والخطيب في \"تاريخ بغداد\" ١٠/ ٣٨٧، وابن عبد البر ٢٢/ ٣٧ من طريق محمد بن عبد الرحمن بن رداد، عن عبد الله بن دينار، عن ابن عمر مرفوعًا: \"سافروا تصحوا وتغنموا\".\nقال أبو حاتم في \"العلل\" ٦/ ٣٠٢ (٢٣٣٠): حديث منكر، وقال الهيثمي في \"\"المجمع\" ٥/ ٣٢٤: فيه محمد بن عبد الرحمن، وهو ضعيف، وقال الألباني في \"الضعيفة\" (٢٥٥): منكر.\nورواه الديلمي كما في \"الفردوس\" ٢/ ١٣٠ (٢٦٦٣).\nقال الحافظ في \"التلخيص\" ٣/ ١١٦: أخرجه صاحب \"الفردوس\" من طريق محمد بن الحارث، عن محمد عبد الرحمن البيلماني، عن أبيه، عن ابن عمر مرفوعًا بلفظ: \"حجوا تستغنوا وسافروا تصحوا وتناكحوا تكثروا، فإني أباهي بكم الأمم\". والمحمدان ضعيفان. اهـ.\nوضعفه الألباني في \"الضعيفة\" (٣٤٨٠).\nورواه عبد الرزاق في \"المصنف\" ٥/ ١٦٨ - ١٦٩ (٩٢٦٩) عن معمر عن ابن طاوس، عن أبيه قال: قال عمر: سافروا تصحوا وترزقوا. هكذا موقوفًا.\nقال الألباني في \"الضعيفة\" ١/ ٤٢٢: رجاله ثقات، ولكنه منقطع بين طاوس =","vol":"12","page":272},{"text":"لهذا الحديث، وليس كذلك لاحتمال أن يكون العذاب وهو: التعب، والنصب ها هنا (مسندًا) (^١) للصحة (^٢).\nلأن في الحركة والرياضة منفعة لا سيما لأهل الدعة، والرفاهية كالدواء المر المعقب للمصلحة، وإن كان في تناوله كراهية.\nوالنهمة بفتح النون وسكون الهاء: الحاجة، قال صاحب \"الموعب\": والنهمة أيضًا بلوغ الهمة بالشيء وهو منهوم بكذا أي: مولع.\nوفيه: حجة لمن رأى تغريب الزاني بعد جلده، قال تعالى: ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ المُؤْمِنِينَ﴾ [النور: ٢] وأراد بمنعه طعامه وشرابه ونومه في وقت يريده؛ لاشتغاله بمسيره.\n_________\n= وعمر، ولعل الموقوف هذا هو الصواب.\nقلت: وفي الباب من حديث أبي هريرة وأبي سعيد الخدري.\nحديث أبي هريرة رواه العقيلي في \"الضعفاء\" ٢/ ٩٢، والطبراني في \"الأوسط\" ٨/ ١٧٤ (٨٣١٢) من طريق زهير بن محمد، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة مرفوعًا: \"اغزوا تغنموا وصوموا تصحوا وسافروا تصحوا\". هكذا في \"الضعفاء\" وعند الطبراني: تستغنوا، بدل: تصحوا.\nقال المنذري كما في \"ضعيف الترغيب\" ١/ ٢٩٠: رواه الطبراني في \"الأوسط\" ورواته ثقات، وتبعه الهيثمي في \"المجمع\" ٥/ ٣٢٤، وقال الألباني في \"الضعيفة\" (٥١٨٨): منكر بهذا السياق.\nورواه أحمد ٢/ ٣٨٠ من طريق ابن لهيعة، عن دراج، عن ابن حجيرة، عن أبي هريرة مرفوعًا: \"سافروا تصحوا، واغزوا تستغنوا\". وضعفه الألباني في \"الضعيفة\" (٢٥٤).\nأما حديث أبي سعيد فرواه ابن عدي ٤/ ٥٣٢ من طريق سوار الضرير، عن عطية، عن أبي سعيد مرفوعًا: \"سافروا تصحوا\".\nوالحديث صححه الألباني بمجموع طرقه الأربعة في \"لصحيحة\" (٣٣٥٢).\n(^١) في \"التمهيد\" ٢٢/ ٣٦: مستديمًا.\n(^٢) \"التمهيد\" ٢٢/ ٣٣ - ٣٧.","vol":"12","page":273},{"text":"وفيه: الحث على ترك الأسفار غير سفر الطاعة؛ لما فيه من فوت الجماعات، والتقصير في العبادة.\nوفيه: كما سلف حض أكيد وندب على سرعة رجوع المسافر إلى\nأهله عند انقضاء حاجته، وقد بين - ﵇ - المعنى في ذَلِكَ بقوله: \"يمنع أحدكم نومه وطعامه وشرابه\"، وامتناع هذِه الثلاثة التي هي أركان الحياة مع ما ينضاف إليها من مشقة السفر، وتعبه، هو العذاب، الذي أشار إليه - ﵇ - فإذا قضى نهمته فليعجل إلى أهله؛ لكي يتعوض من ألم ما ناله من ذَلِكَ للراحة والدعة في أهله، والعرب تشبه الرجل في أهله بالأمير.\nوقيل في قوله تعالى: ﴿وَجَعَلَكُمْ مُلُوكًا﴾ [المائدة: ٢٠] قال: من كان له دار وخادم فهو داخل في معنى الآية، وقد أخبر الله تعالى بلطف محل الأزواج من أزواجهن بقوله: ﴿وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً﴾ [الروم: ٢١] فقيل: المودة: الجماع، والرحمة: الولد.\nفائدة:\nمن طُرَف ما وقع لي أن إمام الحرمين سأله بعضهم -لما جُعِل مكان والده- عن معنى قوله: (\"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ\") فأجاب في الحال؛ لأن فيه فراق الأحباب، وهو من عجيب الأجوبة.","vol":"12","page":274},{"text":"<span data-type='title' id=toc-1365>٢٠ - باب المُسَافِرِ إِذَا جَدَّ بِهِ السَّيْرُ يُعَجِّلُ إِلَى أَهْلِهِ</span>\n١٨٠٥ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدُ بْنُ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ بِطَرِيقِ مَكَّةَ، فَبَلَغَهُ عَنْ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ شِدَّةُ وَجَعٍ، فَأَسْرَعَ السَّيْرَ، حَتَّى كَانَ بَعْدَ غُرُوبِ الشَّفَقِ نَزَلَ، فَصَلَّى المَغْرِبَ وَالعَتَمَةَ، جَمَعَ بَيْنَهُمَا، ثُمَّ قَالَ إِنِّي رَأَيْتُ النَّبِيَّ - ﷺ - إِذَا جَدَّ بِهِ السَّيْرُ أَخَّرَ المَغْرِبَ، وَجَمَعَ بَيْنَهُمَا. [انظر: ١٠٩١ - مسلم: ٧٠٣ - فتح: ٣/ ٦٢٤]\nذكر فيه عن زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ ابن عُمَرَ بِطَرِيقِ مَكَّةَ، فَبَلَغَهُ عَنْ صَفيَّةَ بِنْتِ أبِي عُبَيْدٍ شِدَّةُ وَجَعٍ، .. الحديث.\nوسلف في باب: يصلي المغرب ثلاثًا في السفر، مطولًا (^١).\nوفيه: جواز الإسراع على الدواب عند الحاجة؛ لغرض، ولا سيما عن خبر مقلق بلغه عن أهله.\nقال ابن التين: والأولى أن يكون ابن عمر تأول جمعه - ﵇ - بالمزدلفة.\n_________\n(^١) سلف برقم (١٠٩١).","vol":"12","page":275},{"text":"<span data-type='title' id=toc-1366>٢٧\nكِتابُ المُحصَر</span>","vol":"12","page":277},{"text":"<span data-type='title' id=toc-1367>باب المُحْصَرِ وَجَزَاءِ الصَّيْدِ</span>\nوَقَوْلِهِ تَعَالَى ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الهَدْىِ﴾ [البقرة: ١٩٦] وَقَالَ عَطَاءٌ: الإِحْصَارُ مِنْ كُلِّ شَىْءٍ يَحْبِسُهُ.\nتقدم في باب: طواف القارن الكلام على الحصر، فراجعه من ثَمَّ، وأن أصله المنع والحبس، وقد يكون بعدو وقد يكون بمرض.\nوأثر عطاء رواه ابن أبي شيبة: ثنا يحيى بن سعيد، عن ابن جريج عنه قال: لا إحصار إلا من مرض أو عدو أو أمر حابس (^١).\nوحَدَّثَنَا عبد الأعلى، عن هشام، عنه في المحصر: إذا ذبح هديه حل من كل شيء هو بمنزلة الحلال (^٢).\n_________\n(^١) \"المصنف\" ٣/ ٢٠٦ (١٣٥٥٢) كتاب: الحج، في الإحصار في الحج ما يكون.\n(^٢) \"المصنف\" ٣/ ٢٣٥ (١٣٨٦٣) في المحصر من كان يقول: إذا ذبح هديه حل.","vol":"12","page":279},{"text":"وقد أسلفنا الاختلاف اللغوي: هل يقال من العدو: حصر فهو محصور، ومن المرض: أحصر فهو محصر، وهو قول الكسائي وأبي عبيد، أو أحصر من المرض ومن العدو ومن كل شيء حبس الحاج، كما قال عطاء، وهو قول النخعي والثوري والكوفيين (^١)، وهو قول الفراء وأبي عمرو، والحجة لذلك الآية المذكورة، وإنما نزلت في الحديبية، وكان حبسهم يومئذٍ بالعدو.\nوقال أبو عمرو: يقال حصرني الشيء وأحصرني: حبسني.\nوحكم الإحصار بعدو مخالف لحكم الإحصار بمرض عند الجمهور على ما يأتي بيانه بعد. وفي بعض نسخ البخاري بعد قوله: (وجزاء الصيد) ﴿وَحَصُورًا﴾: لا يأتي النساء، وهو قول سعيد بن جبير (^٢) وعطاء (^٣) ومجاهد (^٤) في تفسير الآية، وهو بمعنى: محصور كأنه منع مما يكون من الرجال، وفعول بمعنى: مفعول كثير في كلام العرب، كحلوب وركوب.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٢/ ١٨٧ - ١٨٨.\n(^٢) رواه البخاري معلقًا بصيغة الجزم، كتاب: التفسير، تفسير سورة آل عمران، ووصله الحافظ بسنده في \"تغليق التعليق\" ٤/ ١٨٨، ورواه كذلك ابن المبارك في \"الزهد والرقائق\" ص ٥٣٢ (١٥١٦)، والطبري ٣/ ٢٥٥ (٦٩٨٠ - ٦٩٨٢)، وابن الجعد في \"مسنده\" ص: ٣٢٢ (٢٢٠٤)، والبيهقي في \"شعب الإيمان\" ٦/ ٣٥٦ (٨٥٠٢).\n(^٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٥.\n(^٤) رواه الطبري ٣/ ٢٥٥ (٦٩٨٣ - ٦٩٨٤)، والبيهقي ٧/ ٨٣ كتاب: النكاح، باب: من تخلى لعبادة الله إذا لم تتق نفسه إلى النكاح، وعبد الرحمن في \"تفسير مجاهد\" ١/ ١٢٥ - ١٢٦.","vol":"12","page":280},{"text":"وعن سعيد بن المسيب لما قرأ الآية أخذ من الأرض شيئًا ثم قال: الحصور الذي ليس له إلا مثل هذا (^١)، وقيل: الحابس نفسه عن المعاصي.\nوقال ابن عباس: هو الذي لا يُنْزِل (^٢).\nقلت: والظاهر أنه الذي لا يقع منه مع القدرة؛ لأن العنة عيب، والأنبياء يصانون عنه (^٣)، والآية حجة لأبي حنيفة والشافعي وأشهب في أن المحصور بعذر عليه الهدي (^٤)، وانفرد أشهب بذلك بين أصحابه (^٥)، والآية محمولة عند مالك وأصحابه على المرض (^٦)، وفسر العزيزي الآية بالمنع من السير لمرض أو عدو أو غيره من العوائق.\nومذهب ابن عمر وابن عباس وأهل المدينة: أنه لا يكون إلا من عدو. وابن مسعود وأهل الكوفة: أنه منه ومن المرض (^٧)، وعليهما الهدي واجب على من منع لعدو، والمعنى فرضيته للمحصر.\n_________\n(^١) رواه الطبري ٣/ ٢٥٥ (٦٩٧٩)، وابن أبي حاتم ٢/ ٦٤٣ (٣٤٦٤). قال الحافظ ابن كثير في \"تفسيره\" ٣/ ٥٥: هذا حديث غريب جدًا.\n(^٢) رواه الطبري ٣/ ٢٥٦ (٦٩٩٢)، وابن أبي حاتم ٢/ ٦٤٣ (٣٤٦٧). وزاد السيوطي في \"الدر المنثور\" ٢/ ٣٩ نسبته إلى أحمد في \"الزهد\" وابن المنذر.\n(^٣) قال القاضي عياض: فاعلم أن ثناء الله تعالى على يحيى بأنه حصور ليس كما قال بعضهم: إنه كان هيوبًا أو لا ذكر له بل قد أنكر هذا حذَّاق المفسرين ونقاد العلماء، وقالوا: هذِه نقيصة وعيب ولا يليق بالأنبياء ﵈؛ وإنما معناه أنه معصومٌ من الذنوب أي: لا يأتيها كأنه حُصر عنها، وقيل مانعًا نفسه من الشهوات، وقيل: نسيت له شهوة في النساء. اهـ \"الشفا\" ١/ ٨٨.\n(^٤) انظر: \"المبسوط\" ٤/ ١٠٦، \"المنتقى\" ٢/ ٢٧٣، \"الأم\" ٨/ ١٦٩.\n(^٥) انظر: \"المنتقى\" ٢/ ٣٧٢.\n(^٦) السابق.\n(^٧) انظر: \"شرح معاني الآثار\" ٢/ ٢٥٢، \"المجموع\" ٨/ ٣٢٠.","vol":"12","page":281},{"text":"<span data-type='title' id=toc-1368>١ - باب إِذَا أُحْصِرَ المُعْتَمِرُ</span>\n١٨٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ حِينَ خَرَجَ إِلَى مَكَّةَ مُعْتَمِرًا فِي الفِتْنَةِ قَالَ: إِنْ صُدِدْتُ عَنِ البَيْتِ صَنَعْتُ كَمَا صَنَعْنَا مَعَ رَسُولِ اللهِ - ﷺ -. فَأَهَلَّ بِعُمْرَةٍ مِنْ أَجْلِ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ أَهَلَّ بِعُمْرَةٍ عَامَ الحُدَيْبِيَةِ. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٤/ ٤]\n\n١٨٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، أَنَّ عُبَيْدَ، اللهِ بْنَ عَبْدِ اللهِ، وَسَالِمَ بْنَ عَبْدِ اللهِ أَخْبَرَاهُ أَنَّهُمَا كَلَّمَا عَبْدَ اللهِ بْنَ عُمَرَ ﵄ لَيَالِيَ نَزَلَ الجَيْشُ بِابْنِ الزُّبَيْرِ فَقَالَا: لَا يَضُرُّكَ أَنْ لَا تَحُجَّ العَامَ، وَإِنَّا نَخَافُ أَنْ يُحَالَ بَيْنَكَ وَبَيْنَ البَيْتِ. فَقَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ -، فَحَالَ كُفَّارُ قُرَيْشٍ دُونَ البَيْتِ، فَنَحَرَ النَّبِيُّ - ﷺ - هَدْيَهُ، وَحَلَقَ رَأْسَهُ، وَأُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ العُمْرَةَ، إِنْ شَاءَ اللهُ أَنْطَلِقُ، فَإِنْ خُلِّيَ بَيْنِي وَبَيْنَ البَيْتِ طُفْتُ، وَإِنْ حِيلَ بَيْنِي وَبَيْنَهُ فَعَلْتُ كَمَا فَعَلَ النَّبِيُّ - ﷺ - وَأَنَا مَعَهُ. فَأَهَلَّ بِالعُمْرَةِ مِنْ ذِي الحُلَيْفَةِ، ثُمَّ سَارَ سَاعَةً، ثُمَّ قَالَ: إِنَّمَا شَأْنُهُمَا وَاحِدٌ، أُشْهِدُكُمْ أَنِّى قَدْ أَوْجَبْتُ حَجَّةً مَعَ عُمْرَتِي. فَلَمْ يَحِلَّ مِنْهُمَا حَتَّى حَلَّ يَوْمَ النَّحْرِ، وَأَهْدَى، وَكَانَ يَقُولُ لَا يَحِلُّ حَتَّى يَطُوفَ طَوَافًا وَاحِدًا يَوْمَ يَدْخُلُ مَكَّةَ. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٤/ ٤]\n\n١٨٠٨ - حَدَّثَنِي مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، أَنَّ بَعْضَ بَنِي عَبْدِ اللهِ قَالَ لَهُ لَوْ أَقَمْتَ. بِهَذَا. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٤/ ٤]\n\n١٨٠٩ - حَدَّثَنَا مُحَمَّدٌ قَالَ: حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ سَلاَّمٍ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ عِكْرِمَةَ قَالَ: قَالَ ابْنُ عَبَّاسٍ ﵄ قَدْ أُحْصِرَ رَسُولُ اللهِ - ﷺ - فَحَلَقَ رَأْسَهُ، وَجَامَعَ نِسَاءَهُ، وَنَحَرَ هَدْيَهُ، حَتَّى اعْتَمَرَ عَامًا قَابِلًا. [فتح: ٤/ ٤]","vol":"12","page":282},{"text":"ذكر فيه ثلاثة أحاديث:\nأحدها: أَنَّ ابن عُمَرَ لما خَرَجَ إِلَى مَكَةَ مُعْتَمِرًا فِي الفِتْنَةِ فقَالَ: إِنْ صُدِدْتُ عَنِ البَيْتِ صَنَعْنَا كَمَا صَنَعْنَا مَعَ رَسُولِ اللهِ - ﷺ -. وأَهَلَّ بِعُمْرَةِ مِنْ أَجْلِ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ أَهَلَّ بِعُمْرَةٍ عَامَ الحُدَيْبِيَةِ.\nثانيها: حديث عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، وَسَالِمِ بْنِ عَبْدِ اللهِ أَنَّهُمَا كلَّمَا عَبْدَ الله بْنَ عُمَرَ لَيَالِيَ نَزَلَ الجَيْشُ بِابْنِ الزُّبَيْرِ فَقَالَا: لَا يَضُرُّكَ أَنْ لَا تَحُجَّ العَامَ .. الحديث، وقد سلفا.\nثالثها: حَدَّثَنَا مُحَمَّد قَالَ: ثَنَا يَحْيَى بْنُ صَالِحِ -هو الوحاظي (^١) - ثنا مُعَاوِيَةُ بْنُ سَلَّامِ، ثَنَا يَحْيَى بْنُ أَبِي كَثيرٍ، عَنْ عِكْرِمَةَ قَالَ: قَالَ ابن عَبَّاسٍ ﵄: قَدْ أُحْصِرَ رَسُولُ الله - ﷺ - فَحَلَقَ رَأسَهُ، وَجَامَعَ نِسَاءَهُ، وَنَحَرَ هَدْيَهُ، حَتَّى اعْتَمَرَ عَامًا قَابِلًا.\nومحمد هذا قيل: إنه ابن إدريس أبو حاتم الرازي الحافظ، مات سنة سبع وسبعين ومائتين، كذا هو بخط الدمياطي على حاشية الصحيح مقتصرًا عليه.\nوقال أبو مسعود الدمشقي: محمد هذا هو محمد بن مسلم بن وارة، وقال الحاكم: هو الذهلي. وقال الكلاباذي: هو محمد بن إدريس أبو حاتم الرازي، وقال: قاله لي ابن أبي سعيد السرخسي وذكر أنه\nرآه في أصلٍ عتيق (^٢).\nقلت: يؤيده أن الإسماعيلي رواه في \"مستخرجه\" عن عبد الله بن\n_________\n(^١) ورد بهامش الأصل: قوله: (هو الوحاظي) من إيضاح المصنف، مات الوحاظي سنة ٢٢٢، أخرج له البخاري ومسلم وأبو داود والترمذي الأول عنه، والباقي بواسطة ثقة قال القتبي: جهمي.\n(^٢) انظر: \"تقييد المهمل\" ٣/ ١٠٤٠.","vol":"12","page":283},{"text":"محمد بن مسلم، عن أبي حاتم الرازي، ثنا يحيى بن صالح، ومن جهته رواه ابن طاهر مرسخًا لكونه أبا حاتم (^١)، وكذا قال أبو نعيم في \"مستخرجه\": حَدّثَنَا أبو أحمد، ثَنَا عبد الله بن محمد بن مسلم، ثَنَا\nأبو حاتم، فذكره.\nإذا تقرر ذَلِكَ: فغرض البخاري من هذِه الترجمة الرد على من قال: إن من أحصر في العمرة بعدو، أنه لا بد من الوصول إلى البيت والاعتمار؛ لأن السنة كلها وقت للعمرة بخلاف الحج، ولا إحصار في العمرة، ويقيم على إحرامه أبدًا، وهو قول لبعض السلف، حكي عن مالك وهو مخالف لفعله - ﵇ -؛ لأنه كان معتمرًا بالحديبية هو وجميع أصحابه وما حلوا دون البيت، والفقهاء على خلافه حكم الإحصار في العمرة والحج عندهم سواء.\nواختلف فيمن أحصر بعدو، فقال مالك والشافعي: لا حصر إلا حصر العدو (^٢)، وهو قول ابن عباس (^٣) وابن عمر (^٤). ومعنى ذَلِكَ: أنه لا يحل لمحصر أن يحل دون البيت إلا من حصره العدو،\n_________\n(^١) انظر: \"الجمع بين رجال الصحيحين\" ٢/ ٤٦٧.\n(^٢) انظر: \"المدونة\" ١/ ٣٩٦، \"بداية المجتهد\" ٢/ ٦٨٨، \"الأم\" ٢/ ١٣٥.\n(^٣) رواه الطبري ٢/ ٢٢١ (٣٢٤٠ - ٣٢٤٢)، وابن أبي حاتم ١/ ٣٣٦ (١٧٦٨) والبيهقي في \"سننه\" ٥/ ٢١٩ كتاب: الحج، باب: من لم ير الإحلال بالإحصار بالمرض، وفي \"معرفة السنن والآثار\" ٧/ ٤٩١ (١٠٧٩٥) كتاب: المناسك، الإحصار بالمرض، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٤ إلى سفيان بن عيينة والشافعي في \"الأم\" وعبد الرزاق وابن أبي شيبة وعبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم.\n(^٤) رواه ابن أبي شيبة ٣/ ٢٠٦ (١٣٥٥٣) كتاب: الحج، في الإحصار في الحج ما يكون، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٤ إلى ابن أبي شيبة.","vol":"12","page":284},{"text":"كما فعل الشارع، وكان حصره بالعدو، واحتج الشافعي فقال: على الناس إتمام الحج والعمرة، ورخص الله تعالى في الإحلال للمحصر بعدو، فقلنا: في كل بأمر الله ولم نعد بالرخصة موضعها كما لم نعد بالرخصة المسح على الخفين، ولم يجعل عمامة ولا قفازين قياسًا على الخفين. وخالف الشافعي مالكًا، فأوجب عليه الهدي، ينحره في المكان الذي حصر فيه، وقد حل، كما فعل النبي - ﷺ - بالحديبية، وهو قول أشهب، وقال أبو حنيفة: الهدي واجب عليه ينحره في الحرم. وقد حل كما أسلفناه فيما مضى، واحتجوا في إيجاب الهدي عليه بقوله تعالى: ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الهَدْيِ﴾ الآية [البقرة: ١٩٦] فأجابهم الكوفيون: أن هذا إحصار مرض، ولو كان إحصار عدو لم يكن لهم في نحر أهل الحديبية حجة؛ لأن ما كان معهم من الهدي لم يكونوا ساقوه لما عرض لهم من حصر العدو؛ لأنه - ﵇ - لم يعلم حين قلده أنه يصد، وإنما ساقه تطوعًا فلما صد أخبر الله عن صدهم وحبسهم الهدي عن بلوغ محله.\nوكيف يجوز أن ينوب هدي قد ساقه قبل أن يصد عن دم وجب بالصد، ولم يأمرهم الشارع بهدي؛ لحصرهم، قاله جابر (^١)، ولو وجب عليهم الهدي لأمرهم به كما أمرهم بالهدي الذي وجب عليهم، فكيف ينقل الحلق ولا ينقل إيجاب الهدي؟ وهو يحتاج إلى بيان من معه هدي: ما حكمه؟ ومن لا هدي معه، ما حكمه؟ وأما قول أبي حنيفة: ينحره في الحرم بقوله تعالى: ﴿وَالهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ﴾ [الفتح: ٢٥] يدل أن التقصير عن بلوغ المحل سواء كان ذَلِكَ في الحل\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ١٩٢، وانظر: \"المنتقى\" ٢/ ٢٧٣، \"الأم\" ٢/ ١٣٥ - ١٣٧.","vol":"12","page":285},{"text":"أو الحرم اسم التقصير واقع عليه إذا لم يبلغ مكة؛ لقوله تعالى: ﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾ [المائدة: ٩٥].\nوقول ابن عمر: إنما شأنهما واحد، يعني: الحج والعمرة في اجتناب ما يجتنب المحرم بالحج وفي العمل لهما؛ لأن طوافًا واحدًا وسعيًا واحدًا يجزئ القارن عنده.\nواختلفوا فيمن أحصر بمرض؛ فقال مالك: لا يجوز له التحلل دون البيت بالطواف والسعي، ثم عليه حج قابل والهدي، وهو قول الشافعي وأحمد وإسحاق، وروي عن ابن عمر وابن عباس. وقال أبو حنيفة: المحصر بالمرض كالمحصر بالعدو، يبعث بهديه إلى الحرم، فإذا علم أنه نحر عنه حل في مكانه من غير عمل عمرة، وإنما لم ير عليه عمرة؛ لأنه محرم والعمرة تحتاج إلى إحرام مستأنف ولا يدخل إحرام على إحرام. وهو قول النخعي وعطاء والثوري (^١).\nواحتجوا بالحديث السالف هناك \"من كسر أو عرج فقد حل، وعليه الحج من قابل\" (^٢)، فيحتمل أن يكون معناه: فقد حل له أن يحل إذا نحر\n_________\n(^١) انظر: \"مختصر الطحاوي\": ص ٧١، \"شرح معاني الآثار\" ٢/ ٢٥٣، ٢٤٩، \"الموطأ\" ٢/ ٥٠٧، \"المنتقى\" ٢/ ٢٧٦، \"المغني\" ٥/ ٢٠٣.\n(^٢) رواه أبو داود (١٨٦٢ - ١٨٦٣) كتاب: المناسك، باب: الإحصار، والترمذي (٩٤٠) كتاب: الحج، باب: ما جاء في الذي يهل بالحج فيكسر أو يعرج -وقال: حديث حسن- والنسائي في \"المجتبى\" ٥/ ١٩٨ - ١٩٩ كتاب: المناسك، فيمن أحصر بعدو، وفي \"الكبرى\" ٢/ ٣٨٠ - ٣٨١ (٣٨٤٣ - ٣٨٤٤) كتاب: الحج، فيمن أحصر بغير عدو، وابن ماجه (٣٠٧٧ - ٣٠٧٨) كتاب: المناسك، باب: المحصر، وأحمد ٣/ ٤٥٠، وابن سعد في \"طبقاته\" ٤/ ٣١٨، والدارمي ٢/ ١٢٠٥ (١٩٣٦) كتاب: الحج، باب: في المحصر بعدو، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ١٧٤ - ١٧٥ (٢١٥٥)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٩ =","vol":"12","page":286},{"text":"الهدي في الحرم لا على معنى: أنه قد حل بذلك من إحرامه كما يقال: حلت فلانة للرجال إذا خرجت من عدتها، ليس على معنى: أنها قد حلت للأزواج فيكون لهم وطؤها، ولكن على معنى: أنه قد حل لهم تزويجها فيحل لهم حينئذٍ وطؤها وهو سائغ في الكلام، وهذا موافق معنى حديث ابن عمر أنه - ﵇ - لم يحل من عمرته بحصر العدو إياه حَتَّى نحر الهدي (^١).\nومعنى هذا الحديث عند أهل المقالة الأولى:\nوقد حل يعني: وصل البيت وطاف وسعى حلًا كاملًا، وحل له بنفس العرج والكسر أن يفعل ما شاء من إلقاء التفث ويفتدي، وليس للصحيح أن يفعل ذَلِكَ.\nقال إسماعيل بن إسحاق: وهذا إسناد صالح من أسانيد الشيوخ، ولكن أحاديث الثقات تضعفه، حَدَّثَنَا سليمان بن حرب: حَدَّثَنَا حماد ابن زيد، عن أيوب، عن أبي قلابة قال: خرجت معتمرًا حَتَّى إذا\n_________\n= كتاب: مناسك الحج، باب: حكم المحصر بالحج، وفي \"شرح مشكل الآثار\" ٣/ ٣٥٦ - ٣٥٧ (١٨٥٢ - ١٨٥٤) -تحفة- وابن قانع في \"معجم الصحابة\" ١/ ١٩٤ - ١٩٥، والطبراني ٣/ ٢٢٤ - ٢٢٥ (٣٢١١ - ٣٢١٤)، والدارقطني ٢/ ٢٧٧ - ٢٧٩، والحاكم في \"المستدرك\" ١/ ٤٧٠، ٤٨٢ - ٤٨٣ كتاب: المناسك -وقال: صحيح على شرط البخاري ولم يخرجاه- وأبو نعيم في \"الحلية\" ١/ ٣٥٧ - ٣٥٨، والبيهقي ٥/ ٢٢٠ كتاب: الحج، باب: من رأى الإحلال بالإحصار بالمرض، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٣٥ - ٣٦، وابن عبد البر في \"التمهيد\" ١٥/ ٢٠٨ - ٢٠٩، والمزي في \"تهذيب الكمال\" ٥/ ٤٤٥ - ٤٤٦، والذهبي في \"سير أعلام النبلاء\" ٦/ ٢٩ - ٣٠، جميعًا من حديث الحجاج بن عمرو الأنصاري، والحديث صححه الألباني في \"صحيح\nأبي داود\" (١٦٢٧)، وفي \"صحيح الجامع\" (٦٥٢١).\n(^١) سيأتي برقم (٢٧٠١) كتاب: الصلح، باب: الصلح مع المشركين.","vol":"12","page":287},{"text":"كنت بالرثينة وقعت عن راحلتي فانكسرت، فأرسلت إلى ابن عباس وابن عمر أسألهما فقالا: ليس لها وقت كوقت الحج، يكون على إحرامه حَتَّى يصل إلى البيت (^١).\nوحَدَّثَنَا علي، ثَنَا سفيان، قال عمرو: أخبرني ابن عباس قال: لا حصر إلا حصر العدو. ورواه ابن جريج ومعمر، عن ابن طاوس، عن أبيه، عن ابن عباس (^٢)، فقد بان بما رواه الثقات أنه خلاف ذَلِكَ؛ لأن ابن عباس حصر الحصر بالعدو دون غيره، فبان أن مذهب مالك كمذهب ابن عمر، ومن الحجة له في أن المحصر بمرض لا يحله إلا البيت، قوله تعالى ﴿هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ المَسْجِدِ الحَرَامِ﴾ الآية [الفتح: ٢٥]، فأعلمنا تعالى أنهم حبسوا الهدي عن بلوغ محله فينبغي أن يكون بلوغ محله شرطًا فيه مع القدرة عليه، وأما قوله تعالى: ﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾ [المائدة: ٩٥] وقوله ﴿ثُمَّ مَحِلُّهَا إِلَى البَيْتِ العَتِيقِ﴾ [الحج: ٣٣] والمخاطب بذلك: الآمن الذي يجد السبيل إلى الوصول إلى البيت، والمريض آمن يمكنه ذَلِكَ، وقول الكوفيين ضعيف، وفيه تناقض؛ لأنهم لا يجيزون لمحصر بعدو ولا بمرض أن يحل حَتَّى ينحر هديه في الحرم، وإذا أجازوا للمحصر بمرض أن يبعث هديه ويواعد حامله يومًا ينحر فيه، فيحلق، ويحل أجازوا له الإحلال بغير يقين من نحر الهدي وبلوغه، وحملوه على الإحلال بالظنون.\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٢٣٧ عن رجل من أهل البصرة. وقال الحافظ في \"الفتح\" ٤/ ١٥ إسناده صحيح. وأخرجه ابن أبي شيبة في المصنف ٣/ ٥٩ (١٣٥٧٧) عن أبي العلاء بن الشخير.\n(^٢) ورواهما الطبري ٢/ ٢٢١ (٣٢٤١)، ٢/ ٢٣٣ (٣٣١٥).","vol":"12","page":288},{"text":"والعلماء متفقون على أنه لا يجوز لمن لزمه فرض أن يخرج منه بالظن، والدليل على أن ذَلِكَ ظن قولهم: أنه لو عطب الهدي أو ضل أو سرق فحل مرسله وأصاب النساء وصاد، أنه يعود حرامًا، وعليه جزاء ما صاد، وأباحوا له فساد الحج بالجماع، وألزموه ما يلزم من لم يحل من إحرامه وهذا تناقض بلا شك.\nواحتج الكوفيون بحديث ابن عباس في الباب، حَتَّى اعتمر عامًا قابلًا في وجوب قضاء الحج أو العمرة على من أحصر في أحدهما بعدو، وقال أهل الحجاز: معنى قوله: حَتَّى اعتمر إلى آخره، هو ما عقده معهم في صلح الحديبية أنه لا يمنعوه البيت عامًا قابلًا، ولا يحال بينهم وبينه، فإما أن يكون ما فعلوه من العمرة قضاء عن عمرة الحديبية، ففيه النزاع، فيحتاج إلى ذَلِكَ، وسيأتي ما للعلماء فيه قريبًا في باب: من قال: ليس على المحصر بدل.\nوقول ابن عباس: (قد أحصر رسول الله - ﷺ -) حجة على من قال: لا يقال: أحصره العدو، وإنما يقال: حصره العدو وأحصره المرض، واحتج بقول ابن عباس: لا حصر إلا حصر العدو، واحتج به ابن القصار (^١) فيقال له: هذا ابن عباس قال: قد أحصر رسول الله - ﷺ -.\nوقام الإجماع أنه - ﵇ - لم يحصر بمرض، وإنما أحصر بعدو عام الحديبية (^٢)، فثبت أنه يقال: حصره العدو وأحصره لغتان.\nوقوله: (أشهدكم أني قد أوجبت حجًّا مع عمرتي). فهو حجة لمثبت القياس، ولمن قال: أن الحج يرتدف على العمرة، وروى معمر، عن منصور، عن مالك بن الحارث قال: لقيتُ عليًا، وقد أهللت بالحج\n_________\n(^١) انظر: \"عيون المجالس\" ٢/ ٨٩٣ (٦١٣).\n(^٢) انظر: \"شرح معاني الآثار\" ٢/ ٢٥٢.","vol":"12","page":289},{"text":"فقلت له: هل أستطيع أن أضيف إلى حجتي عمرة؟ قال: لا ذَلِكَ لو كنت بدأت بالعمرة ضممت إليها حجًّا (^١)، وهذا قول مالك وأبي حنيفة قالا: ويصير قارنًا (^٢)، قال مالك: ولا تدخل العمرة على الحج، وهو قول أبي ثور وإسحاق. وقال الكوفيون: تجوز ويصير قارنًا، وقال الشافعي بالعراق كقول الكوفي، وقال بمصر: أكثر من لقيت يقول: ليس له ذَلِكَ.\nقال ابن المنذر: والحجة لقول مالك: أن أصل الأعمال أن لا يدخل عمل على عمل ولا صلاة على صلاة، ولا صوم على صوم ولا حج على حج، ولا عمرة على عمرة إلا ما خصت السنة في إدخال الحج على العمرة، وعلى الذي يحرم بعمرة إذا ضم إليها حجًّا فقد ضم إلى العمل الذي كان قد دخل فيه، وألزم نفسه أعمالًا لم تكن لزمته حين أحرم بالعمرة، مثل الخروج إلى منى والوقوف بالموقفين، ورمي الجمار، والمقام بمنى، وغير ذَلِكَ من أعمال الحج، والذي يضم إلى الحج عمرة لم يضم إليها عملًا؛ لأن عمل المفرد والقارن واحد، والذي يعتمد عليه في هذا الباب السنة وإجماع الأمة (^٣).\n_________\n(^١) لم أقف عليه من هذا الطريق، إنما رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٥٧ كتاب: مناسك الحج، باب: إحرام النبي - ﷺ -، و٢/ ٢٠٥ باب: القارن، والبيهقي ٤/ ٣٤٨ كتاب: الحج، باب: إدخال الحج على العمرة، و٥/ ١٠٨، باب: المفرد والقارن يكفيهما طواف واحد. من عدة طرق عن منصور والأعمش عن إبراهيم ومالك بن الحارث عن أبي نصر السلمي قال: لقيت عليًا .. الحديث، ليس في حديث منها عن مالك بن الحارث قال لقيت عليًا، إنما يرويه مالك عن أبي نصر السلمي، قوله، وقال البيهقي ٥/ ١٠٨: كذا روي عن فضيل عن منصور، ورواه الثوري عن منصور، وكذلك شعبة وابن عيينة، وأبو نصر السلمي مجهول.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠١، \"المدونة\" ١/ ٣٠٠.\n(^٣) انظر: \"الاستذكار\" ١١/ ١٣٨، \"المغني\" ٥/ ٣٧١.","vol":"12","page":290},{"text":"وقوله: (في الفتنة) يريد فتنة الحجاج ونزوله على ابن الزبير.\nوقوله: (صنعنا كما صنعنا مع رسول الله - ﷺ -)، يريد أنه يحل دون البيت، ويجزئ عنه نسكه ولو لم يكن محرمًا ما دخل فيه؛ لأنه بمنزلة من تعرض لفوات النَّسك وإبطاله، ويحتمل كما قال ابن التين: أن يكون ابن عمر لم يتيقن نزول الجيش، وإنما كان يتيقيه ويخاف أن يكون، ويحتمل أن يكون تيقن نزوله، ولم يتقين صدَّه له؛ لما كان عليه من اعتزال الطوائف، ويبينه قوله: (إن صددت عن البيت) ولو لم يتيقن العذر المانع لما جاز أن يحرم؛ لأنه تلبس بعبادة يتيقن أنها لا تتم فيكون كالقاصد غير البيت بنسكه أو ملتزمًا لتمام النسك، ومطرحًا للإحلال بالحصر وعلى من فعل ذَلِكَ إتمام نسكه، ولا يحل دون البيت، قاله ابن الماجشون (^١)، ومما يبينه أنه - ﵇ - لم يتيقن أن يصد عام الحديبية؛ لأنه لم يأتهم محاربًا، وإنما قصد العمرة ولم تكن قريش تمنع من قصد الحج والعمرة.\nوقوله: (أليس حسبكم). أي: أليس تكفيكم سنة رسول الله - ﷺ -؟ لأن الحسب الكفاية، ومنه حسبنا الله أي: كافينا.\nوقال ابن عبد البر: اتفق مالك والشافعي على أن المحصر ينحر هديه حيث حبس وصد في الحل كان أو في الحرم، وخالفهما أبو حنيفة وأهل الكوفة، واختلفوا في موضع نحره يوم الحديبية هل كان في الحل أو في الحرم؟ فكان عطاء يقول: لم ينحر هديه يومها إلا في الحرم، وهو قول ابن إسحاق، وقال غيره من أصحاب المغازي: لم ينحره إلا في الحل وهو قول الشافعي (^٢)، وقد سلف الخلاف فيه هناك.\n_________\n(^١) \"المنتقى\" ٢/ ٢٧٥.\n(^٢) \"الاستذكار\" ١٢/ ٨٠.","vol":"12","page":291},{"text":"وذكر يعقوب بن سفيان: أخبرنا ابن أبي أويس عن مجمع بن يعقوب (^١)، عن أبيه قال: لما حبس رسول الله - ﷺ - وأصحابه نحروا بالحديبية وحلقوا، فبعث الله ريحًا عاصفًا فحملت شعورهم وألقتها في الحرم (^٢). قال: فهذا بيَّن أنهم حلقوا في الحل (^٣). وأكثر أهل العلم على أن المحصر عليه الهدي، خلافًا لمالك.\nوقال الطحاوي: إذا نحر المحصر هديه هل يحلق رأسه أم لا؟ فقال قوم: ليس عليه أن يحلق؛ لأنه قد ذهب عنه النسك كله، وهو قول أبي حنيفة ومحمد، وقال آخرون: بل يحلق فإن لم يحلق فلا شيء عليه، وهو قول أبي يوسف -وفي ابن أبي شيبة عن مجاهد أنه - ﵇ - لما أحصر، ونحر الهدي حلق رأسه (^٤)، وهذا يأتي- وقال آخرون: يحلق ويجب عليه ما يجب على الحاج والمعتمر -وهو قول مالك- فكان من حجة أبي حنيفة أنه قد سقط عنه بالإحصار جميع مناسك الحج، وذلك مما يحل به المحرم من إحرامه، ألا ترى أنه إذا طاف يوم النحر حل له أن يحلق، فيحل له بذلك الطيب واللباس، فلما كان ذَلِكَ مما يفعله حين يحل يسقط ذلك عنه بالإحصار، سقط عنه سائر ما يحل به المحرم بسبب الإحصار، وكان من حجة الآخرين عليهم في ذَلِكَ أن\n_________\n(^١) ورد بهامش الأصل ما نصه: يعقوب بن مجمع عن أبيه وعمه، وعنه ابنه مجمع وابن أخيه إبراهيم بن إسماعيل، وثق.\n(^٢) رواه من هذا الطريق ابن سعد في \"الطبقات\" ٢/ ١٠٤، والفاكهي في \"أخبار مكة\" ٥/ ٧٥ (٢٨٦٩).\n(^٣) \"الاستذكار\" ١٢/ ٨٠ - ٨١.\n(^٤) \"المصنف\" ٣/ ٣٩٥ (١٥٤٦٩) كتاب: الحج، في المحصر يهدي قبل أن يحلق، لكنه عن موسى بن أبي كثير، وقد رواه ابن سعد في \"طبقاته\" ٢/ ١٠٤ عن مجاهد.","vol":"12","page":292},{"text":"تلك الأشياء من الطواف والسعي والرمي قد صد عنه المحرم، وحيل بينه وبينه فسقط عنه أن يفعله، والحلق لم يحل بينه وبينه وهو قادر على فعله فما كان يصل إلى فعله فحكمه فيه في حال الإحصار كحكمه في غير حال الإحصار، وما لا يستطيع أن يفعله في حال الإحصار فهو الذي يسقط عنه (^١).\nوقد ثبت عنه - ﷺ - أنه حلق حين صد في حديث ابن عمر والمسور (^٢)، وليس لأحد قياس مع وجود السنة الثابتة، وقد دعا رسول الله - ﷺ - للمحلقين يوم الحديبية ثلاثًا لأنهم لم يشكوا، وللمقصرين مرة (^٣)، فثبت بتفضيله من حلق منهم على من قصَّر، أنه كان عليهم ذَلِكَ كما يكون عليهم لو وصلوا البيت، ولولا ذَلِكَ لما كانوا فيه إلا سواء، ولا كان لبعضهم في ذَلِكَ فضيلة على بعض، فبان أن حكم الحلق والتقصير لا يزول بالإحصار، وقد روى الطبراني والنسائي أيضًا، من حديث ناجية بن جندب، قال: أتيت رسول الله - ﷺ - حين صد الهدي. فقلت: يا رسول الله، أتبعث معي بالهدي فلأنحرنه بالحرم. قال: \"كيف تصنع به؟ \" قلت: آخذ به أودية فلا يقدرون عليه، فانطلقت حَتَّى نحرته بالحرم (^٤)، وقد ثبت عنه حين صد في حديث المسور:\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٢٥٤ - ٢٥٥.\n(^٢) سيأتي برقم (٢٧٣١ - ٢٧٣٢) كتاب: الشروط، باب: الشروط في الجهاد.\n(^٣) سلف برقم (١٨٢٧ - ١٨٢٨) باب: الحلق والتقصير عند الإحلال، ورواه مسلم (١٣٠١ - ١٣٠٢) كتاب: الحج، باب: تفضيل الحلق على التقصير وجواز التقصير.\n(^٤) لم أقف عليه عند الطبراني، إنما رواه الطبري في \"تفسيره\" ٢/ ٢٣٢ (٣٣١٢)، فلعله خطأ في النسخ؛ لتشابه الاسمين، ورواه النسائي في \"الكبرى\" ٢/ ٤٥٣ (٤١٣٥) كتاب: الحج، هدي المحصر.","vol":"12","page":293},{"text":"أنه حلق، قال (^١): وذهب قوم إلى أن الهدي إذا صد عن الحرم ذبح في غيره (^٢) احتجاجًا بحديث ابن عباس، وإن كان معه هدي وهو محصر نحره. وقالوا: إنما نحر هديه بالحديبية إذ صد دل أن من (لم) (^٣) يمنع من إدخال هديه في الحرم أن يذبحه في غير الحرم. وهذا قول مالك (^٤)، وروى سفيان من حديث أبي أسماء مولى عبد الله بن جعفر قال: خرجت مع علي وعثمان فاشتكى الحسن بالسقيا وهو محرم\nفأصابه برسام (^٥) فأومأ إلى رأسه فحلق ونحر جزورًا (^٦)، ورواه مالك عن يحيى بن سعيد فلم يذكر عثمان ولا أن الحسن كان محرمًا (^٧) (^٨).\n_________\n(^١) يعني: الطحاوي.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢٤١.\n(^٣) المعنى غير مستقيم بها ولعلها زائدة، وانظر: \"شرح معاني الآثار\" ٢/ ٢٤١.\n(^٤) انظر: \"التمهيد\" ١٢/ ١٥٠.\n(^٥) البرسام بالكسر، علة يهذي فيها، نعوذ بالله منها، وهو ورم حار يعرض للحجاب الذي بين الكبد والأمعاء، ثم يتصل إلى الدماغ.\nانظر: \"الصحاح\" ٥/ ١٨٧١، \"تاج العروس\" ١٦/ ٤٨، \"القاموس المحيط\" ص ١٣٩٥. مادة: برسم.\n(^٦) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٢ باب: الهدي يصد عن الحرم ..\n(^٧) \"الموطأ\" ١/ ٤٧٨ (١٢٢٤) كتاب: المناسك، جامع الهدي.\n(^٨) ورد بهامش (س) ما نصه: ثم بلغ في السادس بعد الثلاثين. وبجوارها: آخر ٦ من ٧ من تجزئة المصنف.","vol":"12","page":294},{"text":"<span data-type='title' id=toc-1369>٢ - باب الإِحْصَارِ فِي الحَجِّ</span>\n١٨١٠ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمٌ قَالَ: كَانَ ابْنُ عُمَرَ ﵄ يَقُولُ: أَلَيْسَ حَسْبُكُمْ سُنَّةَ رَسُولِ اللهِ - ﷺ -؟ إِنْ حُبِسَ أَحَدُكُمْ عَنِ الحَجِّ طَافَ بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ، ثُمَّ حَلَّ مِنْ كُلِّ شَىْءٍ، حَتَّى يَحُجَّ عَامًا قَابِلًا، فَيُهْدِي أَوْ يَصُومُ، إِنْ لَمْ يَجِدْ هَدْيًا.\nوَعَنْ عَبْدِ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَالِمٌ، عَنِ ابْنِ عُمَرَ نَحْوَهُ. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٤/ ٨]\nذكر فيه حديث سَالِمٍ قَالَ: كَانَ ابن عُمَرَ يَقُولُ: أَلَيْسَ حَسْبُكُمْ سُنَّةَ رَسُولِ اللهِ - ﷺ -؟ إِنْ حُبِسَ أَحَدُكُمْ عَنِ الحَجِّ طَافَ بِالبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ، ثُمَّ حَلَّ مِنْ كُلِّ شَيءٍ، حَتَّى يَحُجَّ قَابِلًا، فَيُهْدِي أَوْ يَصُومُ، إِنْ لَمْ يَجِدْ هَدْيًا. يريد حبس بمرض.\nوقوله: (طاف ..) إلى آخره ويكون محصرًا بمكة. مذهب مالك والشافعي: أن المحصر بمرض لا يحل حَتَّى يطوف ويسعى (^١)، وقال أبو حنيفة: له التحلل حيث أحصر (^٢)، دليلنا قوله تعالى: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] والإتمام يقتضي الوجوب؛ ولأنه متلبس بالحج لم يصد عنه بيد عادية، فلم يحل دون البيت المخطي الوقت أو الطريق، فإن شرط التحلل بالمرض، فالمشهور عنه أنه يتحلل به لحديث ضباعة في ذَلِكَ (^٣)، خلافًا لمالك.\n_________\n(^١) رواه مسلم (١٢٠٨) كتاب: الحج، باب: جواز اشتراط المحرم التحلل بعذر المرض ونحوه، وأبو داود (١٧٧٦) كتاب: المناسك، باب: الاشتراط في الحج، والترمذي (٩٤١) كتاب: الحج، باب: ما جاء في الاشتراط في الحج، وابن الجارود في \"المنتقى\" ٢/ ٦١ (٤١٩).\n(^٢) انظر: \"المنتقى\" ٢/ ٢٧٦، \"الأم\" ٢/ ١٣٩.\n(^٣) \"الهداية\" ١/ ١٩٥.","vol":"12","page":295},{"text":"وقوله: (فيهدي). أي للآية السالفة ولا يذبحه إلا بمكة أو منى خلافًا للشافعي، وقد سلف، فإن بقى على إحرامه إلى قابل. ففي الهدي قولان عن مالك، فإن تحلل بعمرة في أشهر الحج، ففي تحلله قولان لابن القاسم، فإن صححناه. فاختلف قوله: هل يكون متمتعًا أم لا (^١)؟ واحتج ابن عمر فيمن أحصر في الحج أنه يلزمه ما يلزم من أحصر في العمرة، وحكمهما سواء في ذَلِكَ، قاس الحج على العمرة، والشارع لم يحصر إلا في عمرة، وهو أصل في إثبات القياس كما سلف واستعمال الصحابة له.\nواختلف العلماء فيمن أحصر بمكة، فقال الشافعي وأبو ثور: حكم الغريب والمكي سواء يطوف ويسعى ويحل ولا عمرة عليه على ظاهر حديث ابن عمر، وأوجبها مالك على المحصر المكي، وعلى من أنشأه من مكة، وقال: لا بد لهم من الخروج إلى الحل لاستئناف عمرة التحلل؛ لأن الطواف الأول لم يكن نواه للعمرة، فلذلك يعمل بهذا، وفرق بين هؤلاء وبين الغريب يدخل من الحل محرمًا، فيطوف، ويسعى، ثم يحصره العدو عن الوقوف، أنه لا يحتاج إلى الخروج إلى الحل؛ لأن منه دخل ولم يحل من إحرامه، ويتحلل بعمرة ينشئها من مكة. وقال أبو حنيفة: لا يكون محصرًا من بلغ مكة؛ لأن الإحصار عنده من منع من الوصول إلى مكة وحيل بينه وبين الطواف والسعي، فيفعل ما فعل الشارع من الإحلال بموضعه، وأما من بلغها فحكمه عنده كمن فاته الحج يحل بعمرة، وعليه الحج من قابل ولا هدي عليه؛ لأن الهدي يجبر ما أدخله على نفسه، ومن\n_________\n(^١) انظر: \"المنتقى\" ٢/ ٢٧٩.","vol":"12","page":296},{"text":"حبس عن الحج فلم يدخل على نفسه نقصًا. وقال الزهري: إذا أحصر المكي فلا بد له من الوقوف بعرفة وإن نعش نعشًا.\nوفي حديث ابن عمر رد على الزهري؛ لأن المحصر لو وقف بعرفة لم يكن محصرًا، ألا ترى قول ابن عمر: طاف بالبيت وبين الصفا والمروة، ولم يذكر الوقوف بعرفة (^١).\nوفيه أيضًا: رد قول أبي حنيفة: أن من كان بمكة لا يكون محصرًا، وقد استدل ابن عمر على أنه يكون محصرًا بقوله: (أليس حسبكم سنة رسول الله - ﷺ - إن حبس أحدكم عن الحج؟!) والحبس عنه: هو الإحصار عند أهل اللغة، وقول ابن عمر: ثم حل من كل شيء حَتَّى يحج عامًا قابلًا، ويهدي هديًا، معناه عند الحجازيين: إن كان ضرورة، ومعنى الهدي للضرورة: إذا قضى الحج إنما هو من أجل وقوع الحبس الذي كان يقع له في سفر واحد في سفرين، وكذلك معنى هدي الإحصار لمرض.\n_________\n(^١) \"التمهيد\" ١٥/ ٢٠٧، \"الاستذكار\" ١٢/ ١٠٣، وانظر: \"مختصر الطحاوي\" ص ٧٢، \"مختصر اختلاف العلماء\" ٢/ ١٩٢، \"النوادر والزيادات\" ٢/ ٤٢٨، \"الأم\" ٢/ ١٣٨.","vol":"12","page":297},{"text":"<span data-type='title' id=toc-1370>٣ - باب النَّحْرِ قَبْلَ الحَلْقِ فِي الحَصْرِ</span>\n١٨١١ - حَدَّثَنَا مَحْمُودٌ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنِ المِسْوَرِ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - نَحَرَ قَبْلَ أَنْ يَحْلِقَ، وَأَمَرَ أَصْحَابَهُ بِذَلِكَ. [انظر: ١٦٩٤ - فتح: ٤/ ١٠]\n\n١٨١٢ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أَخْبَرَنَا أَبُو بَدْرٍ شُجَاعُ بْنُ الوَلِيدِ، عَنْ عُمَرَ بْنِ مُحَمَّدٍ العُمَرِيِّ قَالَ: وَحَدَّثَ نَافِعٌ، أَنَّ عَبْدَ اللهِ وَسَالِمًا كَلَّمَا عَبْدَ اللهِ بْنَ عُمَرَ ﵄، فَقَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - مُعْتَمِرِينَ، فَحَالَ كُفَّارُ قُرَيْشٍ دُونَ البَيْتِ، فَنَحَرَ رَسُولُ اللهِ - ﷺ - بُدْنَهُ، وَحَلَقَ رَأْسَهُ. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٤/ ١٠]\nذكر فيه حديث المِسْوَرِ أَنَّ رَسُولَ اللهِ نَحَرَ قَبْلَ أَنْ يَحْلِقَ، وَأَمَرَ أَصْحَابَهُ بِذَلِكَ.\nوحديث ابن عمر: خَرَجْنَا مَعَ رسول الله - ﷺ - مُعْتَمِرِينَ، فَحَالَت كُفَّارُ قُرَيْشِ دُونَ البَيْتِ، فَنَحَرَ رَسُولُ اللهِ - ﷺ - بُدْنَهُ، وَحَلَقَ رَأْسَهُ.\nقال ابن المنذر: النحر قبل الحلق للمحصر وغيره، هو ظاهر كتاب الله تعالى، قال تعالى: ﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦] إلا أن سنة المحصر أن ينحر هديه حيث أحصر، وإن كان في الحل اقتدى بالشارع في الحديبية قال تعالى: ﴿وَالهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ﴾ [الفتح: ٢٥] أي: محبوسًا، و(لما) (^١) سقط عنه أن يبلغ محله سقط عنه هديه.\nفأما قوله: ﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾ [المائدة: ٩٥]، وقوله تعالى: ﴿ثُمَّ مَحِلُّهَا إِلَى البَيْتِ العَتِيقِ﴾ [الحج: ٣٣].\n_________\n(^١) من (ج)، وهي في \"الأصل\": ما.","vol":"12","page":298},{"text":"فقد أسلفنا قبل أن المخاطب به الآمن الذي يجد السبيل إلى الوصول إلى البيت، وليس للمحصر بعد أن يفعل شيئًا مما يحرم على المحرمين، حَتَّى ينحر هديه تأسيًا بالشارع، فإن خالف فالفدية لازمة استدلالًا بأنه - ﵇ - أمر كعب بن عجرة بالفدية (لما) (^١) حلق (^٢). وهذا قول مالك والشافعي (^٣).\n_________\n(^١) في \"الأصل\" ما، وما أثبتناه من (ج).\n(^٢) رواه مسلم (١٢٠١) كتاب: الحج، باب: جواز حلق الرأس للمحرم إذا كان به أذى.\n(^٣) انظر: \"المنتقى\" ٣/ ٦٨، ٦٩، \"الأم\" ٢/ ١٣٥ - ١٣٦.","vol":"12","page":299},{"text":"<span data-type='title' id=toc-1371>٤ - باب مَنْ قَالَ لَيْسَ عَلَى المُحْصَرِ بَدَلٌ</span>\nوَقَالَ رَوْحٌ، عَنْ شِبْلٍ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ: إِنَّمَا البَدَلُ عَلَى مَنْ نَقَضَ حَجَّهُ بِالتَّلَذُّذِ، فَأَمَّا مَنْ حَبَسَهُ عُدْوٌ، أَوْ غَيْرُ ذَلِكَ، فَإِنَّهُ يَحِلُّ وَلَا يَرْجِعُ، وَإِنْ كَانَ مَعَهُ هَدْيٌ وَهُوَ مُحْصَرٌ نَحَرَهُ إِنْ كَانَ لَا يَسْتَطِيعُ أَنْ يَبْعَثَ بِهِ، وَإِنِ اسْتَطَاعَ أَنْ يَبْعَثَ بِهِ لَمْ يَحِلَّ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ. وَقَالَ مَالِكٌ وَغَيْرُهُ: يَنْحَرُ هَدْيَهُ، وَيَحْلِقُ فِي أى مَوْضِعٍ كَانَ، وَلَا قَضَاءَ عَلَيْهِ؛ لأَنَّ النَّبِيَّ - ﷺ - وَأَصْحَابَهُ بِالحُدَيْبِيَةِ نَحَرُوا وَحَلَقُوا وَحَلُّوا مِنْ كُلِّ شَيْءٍ قَبْلَ الطَّوَافِ، وَقَبْلَ أَنْ يَصِلَ الهَدْيُ إِلَى البَيْتِ، ثُمَّ لَمْ يُذْكَرْ أَنَّ النَّبِيَّ - ﷺ - أَمَرَ أَحَدًا أَنْ يَقْضُوا شَيْئًا، وَلَا يَعُود، وَالحُدَيْبِيَةُ خَارِجٌ مِنَ الحَرَمِ.\n\n١٨١٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ قَالَ حِينَ خَرَجَ إِلَى مَكَّةَ مُعْتَمِرًا فِي الفِتْنَةِ: إِنْ صُدِدْتُ عَنِ البَيْتِ صَنَعْنَا كَمَا صَنَعْنَا مَعَ رَسُولِ اللهِ - ﷺ -. فَأَهَلَّ بِعُمْرَةٍ مِنْ أَجْلِ أَنَّ النَّبِيَّ - ﷺ - كَانَ أَهَلَّ بِعُمْرَةٍ عَامَ الحُدَيْبِيَةِ، ثُمَّ إِنَّ عَبْدَ اللهِ بْنَ عُمَرَ نَظَرَ فِي أَمْرِهِ فَقَالَ: مَا أَمْرُهُمَا إِلَّا وَاحِدٌ. فَالتَفَتَ إِلَى أَصْحَابِهِ فَقَالَ: مَا أَمْرُهُمَا إِلَّا وَاحِدٌ، أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ الحَجَّ مَعَ العُمْرَةِ. ثُمَّ طَافَ لَهُمَا طَوَافًا وَاحِدًا، وَرَأَى أَنَّ ذَلِكَ مُجْزِيًا عَنْهُ، وَأَهْدَى. [انظر: ١٦٣٩ - مسلم: ١٢٣٠ - فتح: ٤/ ١١]\nثم ساق حديث نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ حِينَ خَرَجَ إِلَى مَكَّةَ مُعْتَمِرًا فِي الفِتْنَةِ .. الحديث، وقد سلف.\nوروح هو ابن عبادة، وشبل هو ابن عباد المكي الثقة، وقول مالك\nإلى آخره هو في \"الموطأ\" (^١)، وظاهر كلام ابن عباس أن من أحصر\n_________\n(^١) \"الموطأ\" ص ٢٣٦.","vol":"12","page":300},{"text":"بمرض أو غيره أن يحل دون البيت، وهو خلاف ما قدمناه عنه: أن المحصر بمرض لا يحله إلا البيت، وتفرقته بين أن يستطيع وبين أن لا، خلاف مذهب مالك، وقول مالك: ينحر هديه ويحلق رأسه لا خلاف في جواز التحلل في حصر العدو في موضعه (^١).\nقال ابن التين: والتحلل يصح بأحد وجهين: أحدهما: أن يتيقن بقاءه لقوته وكثرته، وإن كان بينه وبين الحج ما يعلم أن لو زال لأدركه.\nوالثاني: أن يكون العذر لا يرجى زواله، ولا يكون محصورًا حَتَّى يبقى بينه وبين الحج مقدار ما يعلم أنه إن زال العذر لا يدرك الحج، فيحل حينئذٍ عند ابن القاسم وعبد الملك، وقال أشهب: لا يحل\nحَتَّى يوم النحر، ولا يقطع التلبية حَتَّى يروح الناس إلى عرفة (^٢).\nوقوله: (وقبل أن يصل الهدي إلى البيت). ظاهره مخالفة ابن عباس في قوله السالف فيما إذا استطاع.\nوقوله: (ولا قضاء عليه). أي: لأنه محصر متطوع، خلافًا لأبي حنيفة (^٣)، فإن كان فرضًا مستقرًا بقي في ذمته أو غير مستقر اعتبرت الاستطاعة بعد. وقال مالك وأصحابه: لا يجزئه عن حجة الإسلام، وخالف عبد الملك وأبو مصعب فيه (^٤).\nوقوله: (والحديبية خارج من الحرم). وهو من قول البخاري، وصله بقول مالك وليس من قوله.\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٣٢، \"المنتقى\" ٢/ ٢٧٢، ٢٧٣.\n(^٢) المصدرين السابقين.\n(^٣) \"شرح معاني الآثار\" ٢/ ٢٥٣ - ٢٥٤.\n(^٤) \"النوادر والزيادات\" ٢/ ٤٣٢ - ٤٣٤، \"المنتقى\" ٢/ ٣٧٤.","vol":"12","page":301},{"text":"وقوله: (إنها داخل الحرم). وقال الشافعي: إنها خارج الحرم (^١)، وجمع ابن بطال بينهما فقال: كلا القولين له وجه، وذلك أن الحديبية في أول الحرم وهو موضع بروك ناقته - ﷺ -؛ لأنها إنما بركت في أول الحرم، وقال - ﵇ -: \"حبسها حابس الفيل\" (^٢)، وصاحب الفيل لم يدخل الحرم فمن قال: إن الحديبية خارجه، فيمكن أن يريد البئر وموضع بروك ناقة رسول الله - ﷺ -، ومن قال: إنها في الحرم، يريد موضع حلاقهم ونحرهم (^٣).\nووجه إيراد حديث ابن عمر في الباب وليس في لفظه ما يدل على الترجمة؛ لأن البخاري استغنى بشهرة قصة صده - ﵇ - بالحديبية وأنهم لم يؤمروا بالقضاء في ذَلِكَ؛ لأنها لم تكن حجة الفريضة، وإنما كانوا محرمين بعمرة، وعقب البخاري كلام مالك بحديث ابن عمر للتنبيه على أنه أخذه منه.\nإذا تقرر ذَلِكَ: فقد اختلف السلف في هذا الباب:\nفذهب ابن عباس إلى أن المحرم لا بدل عليه ولا شيء؟ ذكره عنه عبد الرزاق، وقال: لا حصر إلا من حبسه عدو، فيحل بعمرة وليس عليه حج قابل ولا عمرة (^٤)، فإن حبس وكان معه هدي بعث به ولم يحل حَتَّى ينحر الهدي، وإن لم يكن معه هدي حل مكانه، وهذا خلاف ما رواه عن النبي - ﷺ -: أنه أمر أصحابه أن يبدلوا الهدي الذي نحروا عام الحديبية في\n_________\n(^١) \"المجموع\" ٨/ ٣١٩.\n(^٢) سيأتي برقم (٢٧٣١ - ٢٧٣٢) كتاب: الشروط، باب: الشروط في الجهاد.\n(^٣) \"شرح ابن بطال\" ٤/ ٤٦٩.\n(^٤) روى الطبري في \"تفسيره\" ٢/ ٢٣٣ (٣٣١٥) قال: حدثنا الحسن بن يحيى قال: أخبرنا عبد الرزاق قال: أخبرنا معمر، عن ابن طاوس عن أبيه عن ابن عباس .. قوله.","vol":"12","page":302},{"text":"عمرة القضاء، وفي لفظ قال لأبي حاضر حين سأله عن قضاء عمرته: أبدل الهدي، رواه الحاكم في \"مستدركه\" وقال: صحيح الإسناد (^١).\nوذكر عطاء عن ابن عباس في الذي يفوته الحج قال: يحل بعمرة، وليس عليه حج قابل، وعن طاوس مثله (^٢).\nوروى ابن أبي شيبة عن علي بن هاشم، عن ابن أبي ليلى، عن عطاء: أنه - ﵇ - قال: \"من لم يدرك الحج فعليه الهدي وحج قابل وليجعلها عمرة\" (^٣).\nوعن مالك في المحصر بعدو: يحل بسنة الإحصار، ويجزئه من حجة الإسلام (^٤)، وهو قول أبي مصعب، وأفتى به محمد بن سحنون.\nوقال ابن شعبان: يجزئه من حجة الإسلام، وإن صد قبل أن يحرم، وقال ابن الماجشون: إنما استحب له مالك القضاء (^٥).\nوفيها قول آخر: روي عن عمر وزيد بن ثابت: أنه يحل بعمرة، وعليه حج قابل والهدي (^٦)، وهو قول عروة.\nوقال علقمة والنخعي: عليه حجة وعمرة، وهو قول الكوفيين، وقال مجاهد والشعبي: عليه حج قابل.\n_________\n(^١) \"المستدرك\" ١/ ٤٨٥ - ٤٨٦ كتاب المناسك، والحديث رواه أبو داود (١٨٦٤)، وفي سنده محمد بن إسحاق وقد عنعنه، لذا ضعفه الألباني في \"ضعيف أبي داود\" (٣٢٥).\n(^٢) رواه ابن أبي شيبة ٣/ ٢١٩ (١٣٦٨٥) كتاب: الحج، في الرجل إذا فاته الحج ما يكون عليه.\n(^٣) \"المصنف\" ٣/ ٢١٩ (١٣٦٨٣).\n(^٤) \"المدونة\" ١/ ٢٩٧.\n(^٥) \"النوادر والزيادات\" ٢/ ٤٣٣.\n(^٦) رواه ابن أبي شيبة ٣/ ٢١٩ (١٣٦٨٢)، والبيهقي ٥/ ١٧٥ كتاب: الحج، باب: ما يفعل من فاته الحج.","vol":"12","page":303},{"text":"وقال مالك في \"المدونة\": لا قضاء على المحصر بعدو في حج التطوع ولا هدي عليه (^١)؛ لأنه - ﵇ - لم يأمر أصحاب الحديبية بقضاء ولا هدي إلا أن تكون حجة الإسلام فعليه حج قابل والهدي، وبه قال الشافعي وأبو ثور. واحتج الكوفيون: بأنه - ﵇ - لما صد في الحديبية قضاها في العام القابل فسميت عمرة القضاء.\nواحتج أصحاب مالك فقالوا: هذِه التسمية ليست من الشارع ولا من أصحابه، وإنما هي من أهل السير فليس فيها حجة، ولم تسم عمرة القضاء من أجل ما ذكروه، وإنما سميت من أجل أنه - ﵇ - قاضى عام الحديبية قريشًا، كما أسلفناه، ولو وجب القضاء لبينه، وحجة مالك: الهدي من أجل أن إحرامه حيل بينه وبين إتمامه بالوصول إلى البيت، وجعل أبو حنيفة العمرة عوضًا من ذَلِكَ.\nقال الطحاوي: ذهب قوم إلى أن الهدي إذا صد عن الحرم نحر في غير الحرم، واحتجوا بهذا الحديث وقالوا: لما نحر - ﵇ - هديه بالحديبية إذ صد، دل على أن لمن منع من إدخال هديه الحرم، أن يذبحه في غير الحرم، وهذا قول مالك.\nوخالفهم آخرون فقالوا: لا يجوز نحر الهدي إلا في الحرم.\nواحتجوا بقوله تعالى: ﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾ [المائدة: ٩٥] فكان الهدي ما جعله الله تعالى ما بلغ الكعبة كالصوم المتتابع في الظهار، وكفارة القتل لا تجوز غير متتابع، وإن كان الذي وجب عليه غير المطيق للإتيان به متتابعًا فلا تبحه الضرورة أن يصومه متفرقًا فكذلك الهدي الموصوف ببلوغ الكعبة لا يجوز إلا كذلك، وإن صد عن بلوغ الكعبة\n_________\n(^١) \"المدونة\" ١/ ٢٩٧.","vol":"12","page":304},{"text":"واحتجوا: بأن ذبح النبي - ﷺ - بهديه حين صد كان في الحرم، ثم ذكر حديث ناجية السالف (^١).\nوقال آخرون: كان بالحديبية، وهو يقدر على دخول الحرم، ولم يكن صد عن الحرم، وإنما صد عن البيت، واحتجوا بحديث ابن إسحاق، عن الزهري، عن المسور: أن النبي - ﷺ - كان بالحديبية، خباؤه في الحل، ومصلاه في الحرم (^٢)، ولا يجوز في قول أحد من العلماء لمن قدر على دخول شيء من الحرم أن ينحر هديه دون الحرم، فلما ثبت بالحديث الذي ذكرنا أنه - ﵇ - كان يصل إلى الحرم استحال أن يكون نحر الهدي في غيره؛ لأن الذي يبيح نحر الهدي في غيره إنما يبيحه في حال الصد عن الحرم، لا في حال القدرة على دخوله فانتفي مما ذكرناه أن يكون - ﵇ - نحر الهدي في غير الحرم، وهذا قول أبي حنيفة وصاحبيه، واحتج من سلف بما ذكرناه قبل الإحصار في الحج؛ لأن فيه أن عليًا نحر الجزور دون الحرم، والحجة عليهم في ذَلِكَ أنهم لا يبيحون لمن كان غير ممنوع من الحرم أن يذبح في غير الحرم وإنما يختلفون إذا كان ممنوعًا منه فدل أن عليًّا إنما نحر فيه في غير الحرم، وهو واصل إلى الحرم، أنه لم يكن أراد به الهدي، وإنما أراد به الصدقة والتقرب إلى الله تعالى مع أنه ليس في الحديث أنه أراد به الهدي، فكما يجوز لمن حمله على أنه هدي ما حمله عليه، فكذلك يجوز لمن حمله على أنه ليس بهدي ما حمله عليه (^٣).\n_________\n(^١) تقدم تخريجه، وقد رواه النسائي في \"الكبرى\" ٢/ ٤٥٣ (٤١٣٥)، والطبري ٢/ ٢٣٢ (٣٣١٢).\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٢.\n(^٣) \"شرح معاني الآثار\" ٢/ ٢٤١ - ٢٤٢.","vol":"12","page":305},{"text":"<span data-type='title' id=toc-1372>٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾ [البقرة: ١٩٦]</span>\nوَهُوَ مُخَيَّرٌ، فَأَمَّا الصَّوْمُ فَثَلَاثَةُ أَيَّامٍ.\n\n١٨١٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ حُمَيْدِ بْنِ قَيْسٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ قَالَ: \"لَعَلَّكَ آذَاكَ هَوَامُّكَ؟ \". قَالَ: نَعَمْ يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"احْلِقْ رَأْسَكَ وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ بِشَاةٍ\". [١٨١٥، ١٨١٦، ١٨١٧، ١٨١٨، ٤١٥٩، ٤١٩٠، ٤١٩١، ٤٥١٧، ٥٦٦٥، ٥٧٠٣، ٦٧٠٨ - مسلم: ١٢٠١ - فتح: ٤/ ١٢]\nذكر فيه حديث كَعْبِ بْنِ عُجْرَةَ: \"لَعَلَّكَ آذَاكَ هَوَامُّكَ؟ \". قَالَ: نَعَمْ فَقَالَ: \"احْلِقْ رَأْسَكَ وَصُمْ ثَلًاثةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ شَاةً\".","vol":"12","page":306},{"text":"<span data-type='title' id=toc-1373>٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿أَوْ صَدَقَةٍ﴾ [البقرة: ١٩٦] وَهْيَ إِطْعَامُ سِتَّةِ مَسَاكِينَ</span>\n١٨١٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَيْفٌ قَالَ: حَدَّثَنِي مُجَاهِدٌ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى، أَنَّ كَعْبَ بْنَ عُجْرَةَ حَدَّثَهُ قَالَ: وَقَفَ عَلَيَّ رَسُولُ اللهِ - ﷺ - بِالحُدَيْبِيَةِ، وَرَأْسِي يَتَهَافَتُ قَمْلًا، فَقَالَ: \"يُؤْذِيكَ هَوَامُّكَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَاحْلِقْ رَأْسَكَ\" أَوْ قَالَ: \"احْلِقْ\". قَالَ: فِيَّ نَزَلَتْ هَذِهِ الآيَةُ ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ﴾ [البقرة: ١٩٦] إِلَى آخِرِهَا. فَقَالَ النَّبِيُّ - ﷺ -: \"صُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ تَصَدَّقْ بِفَرَقٍ بَيْنَ سِتَّةٍ، أَوِ انْسُكْ بِمَا تَيَسَّرَ\". [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح: ٤/ ١٦]\nذكر فيه حديث كعب أيضًا، وأن ذلك كان بالحديبية ورأسه يتهافت قملا فقال: \"أحْلِقْ رَأْسَكَ\" أَوْ: \"احْلِقْ\". قَالَ: فِيَّ نَزَلَتْ هذِه الآيَةُ ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ﴾ [البقرة: ١٩٦] إِلَى آخِرِهَا. فَقَالُ - ﷺ -: \"صُمْ ثَلًاثةَ أَيَّامٍ، أَوْ تَصَدَّقْ بِفَرَقٍ بَيْنَ سِتَّةٍ مساكين، أَوِ انْسُكْ بِمَا تَيَسَّرَ\".","vol":"12","page":307},{"text":"<span data-type='title' id=toc-1374>٧ - باب الإِطْعَامُ فِي الفِدْيَةِ</span>\n١٨١٦ - حَدَّثَنَا أَبُو الوَلِيدِ حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصْبِهَانِيِّ، عَنْ عَبْدِ اللهِ بْنِ مَعْقِلٍ قَالَ جَلَسْتُ إِلَى كَعْبِ بْنِ عُجْرَةَ ﵁ فَسَأَلْتُهُ عَنِ الفِدْيَةِ، فَقَالَ: نَزَلَتْ فِيَّ خَاصَّةً، وَهْيَ لَكُمْ عَامَّةً، حُمِلْتُ إِلَى رَسُولِ اللهِ - ﷺ - وَالقَمْلُ يَتَنَاثَرُ عَلَى وَجْهِي فَقَالَ: \"مَا كُنْتُ أُرَى الوَجَعَ بَلَغَ بِكَ مَا أَرَى -أَوْ مَا كُنْتُ أُرَى الجَهْدَ بَلَغَ بِكَ مَا أَرَى- تَجِدُ شَاةً؟ \". فَقُلْتُ: لَا. قَالَ: \"فَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفَ صَاعٍ\". [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح: ٤/ ١٦]\nذكره أيضا، وفيه: نَزَلَتْ فِيَّ خَاصَّةَ، وَهْيَ لَكُمْ عَامَّةً، حُمِلْتُ إِلَى رَسُولِ اللهِ - ﷺ - وَالقَمْلُ يَتَنَاثَرُ عَلَى وَجْهِي، فَقَالَ: \"مَا كُنْتُ أُرى الوَجَعَ بَلَغَ بِكَ مَا أَرى -أَوْ مَا كنْتُ أُرى الجَهْدَ بَلَغَ بِكَ مَا أَرى- أتَجِدُ شَاةً؟ \". فَقُلْتُ: لَا، فَقَالَ: \"فَصُمْ ثَلَاثَةَ أيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفَ صَاعٍ\".","vol":"12","page":308},{"text":"<span data-type='title' id=toc-1375>٨ - باب النُّسُكُ شَاةٌ</span>\n١٨١٧ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا شِبْلٌ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - رَآهُ وَأَنَّهُ يَسْقُطُ عَلَى وَجْهِهِ فَقَالَ: \"أَيُؤْذِيكَ هَوَامُّكَ؟ \". قَالَ: نَعَمْ. فَأَمَرَهُ أَنْ يَحْلِقَ وَهُوَ بِالحُدَيْبِيَةِ، وَلَمْ يَتَبَيَّنْ لَهُمْ أَنَّهُمْ يَحِلُّونَ بِهَا، وَهُمْ عَلَى طَمَعٍ أَنْ يَدْخُلُوا مَكَّةَ، فَأَنْزَلَ اللهُ الفِدْيَةَ، فَأَمَرَهُ رَسُولُ اللهِ - ﷺ - أَنْ يُطْعِمَ فَرَقًا بَيْنَ سِتَّةٍ، أَوْ يُهْدِيَ شَاةً، أَوْ يَصُومَ ثَلَاثَةَ أَيَّامٍ. [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح: ٤/ ١٨]\n\n١٨١٨ - وَعَنْ مُحَمَّدِ بْنِ يُوسُفَ، حَدَّثَنَا وَرْقَاءُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - رَآهُ وَقَمْلُهُ يَسْقُطُ عَلَى وَجْهِهِ. مِثْلَهُ. [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح: ٤/ ١٨]\nذكره أيضًا. وفيه: فَأَمَرَهُ أَنْ يَحْلِقَ وَهُم بِالحُدَيْبِيَةِ، وَلَمْ يَتبيَّنْ لَهُمْ أَنَّهُمْ يَحِلُّونَ بِهَا، وَهُمْ عَلَى طَمَعٍ أَنْ يَدْخُلُوا مَكَّةَ، فَأنْزَلَ اللهُ الفِدْيَةَ.\nوَعَنْ مُحَمَّدِ بْنِ يُوسُفَ، أنا وَرْقَاءُ، عَنِ ابن أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - رَآهُ وَقَمْلُهُ يَسْقُط عَلَى وَجْهِهِ. مِثْلَهُ.\nحديث كعب هذا في هذِه الأبواب أخرجه مسلم من طرق (^١)، وفي رواية له: \"احلق ثم أذبح شاة نسكًا أو أطعم ثلاثة آصع من تمر على ستة مساكين\" (^٢)، وفي رواية له: فقمل رأسه ولحيته (^٣)، وفي رواية له: والفرق ثلاثة آصع (^٤)، وفي رواية له: ثلاثة آصع من تمر (^٥).\n_________\n(^١) مسلم (١٢٠١) كتاب: الحج، باب: جواز حلق الرأس للمحرم إذا كان به أذى.\n(^٢) مسلم (١٢٠١/ ٨٤).\n(^٣) مسلم (١٢٠١/ ٨٦).\n(^٤) مسلم (١٢٠١/ ٨٣).\n(^٥) مسلم (١٢٠١/ ٨٤).","vol":"12","page":309},{"text":"وقوله: (وعن محمد بن يوسف): قد وصله الإسماعيلي: أخبرنا علي بن محمد الحدَّادي (^١)، ثَنَا هاشم بن سعيد بن أبي داود، ثَنَا محمد بن يوسف الفريابى، ثَنَا ورقاء، فذكره، وأخرجه أيضًا من حديث عمر بن الخطاب: حَدّثَنَا الفريابي، حَدثَنَا ورقاء، به، وللطبراني [في] (^٢) \"الكبير\": \"اهد بقرة وأشعرها وقلدها\"، فافتدى ببقرة (^٣).\nوذكرها أبو داود أيضًا (^٤)، وفي لفظ: \"واهد هديًا\" فقال: ما أجد هديًا، قال: \"فأطعم ستة مساكين\" قال: ما أجد، قال: \"فصم ثلاثة أيام\" (^٥)، وفي لفظ: \"أي ذَلِكَ فعلت أجزأ عنك\" (^٦)، وفي \"مقامات\nالتنزيل\": والنسك ذبيحة، وفي رواية: حَتَّى وقع في حاجبي، قال: وهذِه الآية نزلت في طريق مكة في شأن كعب، وقيل بالحديبية.\n_________\n(^١) ورد بهامش الأصل ما نصه: نسبة إلى قرية حدادة، كذا قاله الذهبي في \"المشتبه\" [١/ ١٤٣] وذكر أن الإسماعيلي روى عنه، ونسبه: على بن محمد بن حاتم بن دينار القومسي.\n(^٢) ليست في الأصل، والسياق يقتضيها.\n(^٣) \"المعجم الكبير\" ١٩/ ١٠٤ (٢٠٩ - ٢١٠).\n(^٤) أبو داود (١٨٥٩) كتاب: المناسك، باب: في الفدية.\n(^٥) روى هذا اللفظ الطبراني في \"الكبير\" ١٩/ ١٠٨ (٢١٧)، في \"الأوسط\" ٢/ ٢٢٥ (١٨١٢)، وابن عبد البر في \"التمهيد\" ٢/ ٢٣٧ - ٢٣٨، ٢٠/ ٦٣.\n(^٦) رواه بهذا اللفظ أبو داود (١٨٦١) كتاب: المناسك، باب: في الفدية، والنسائي في \"المجتبى\" ٥/ ١٩٤ - ١٩٥ كتاب: مناسك الحج، في المحرم يؤذيه القمل في رأسه، وفي \"الكبرى\" ٢/ ٣٧٧ - ٣٧٨ (٣٨٣٤) كتاب: الحج، في المحرم يؤذيه القمل في رأسه، ومالك في \"الموطأ\" ص ٢٦٩، وابن الجارود في \"منتقاه\" ٢/ ٨٠ - ٨١ (٤٥٠)، والطبراني ١٩/ ١٠٩ - ١١٠ (٢٢١)، والبيهقي ٥/ ٥٥\nكتاب: الحج، باب: من احتاج إلى حلق رأسه للأذى حلقه وافتدى.","vol":"12","page":310},{"text":"وأجمع العلماء على أن من حلق رأسه لعذر أنه غير فيما نص الله تعالى من الصيام أو الصدقة أو النسك (^١)، واختلف فيمن حلق، أو لبس أو تطيب، عامدًا من غير ضرورة، فقال مالك: بئس ما فعل، وعليه الفدية وهو مخير فيها. وقال أبو حنيفة والشافعي وأبو ثور: ليس بمخير إلا في الضرورة لشرط الله تعالى: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ﴾ [البقرة: ١٩٦] فإذا حلق أو تطيب أو لبس عامدًا من غير ضرورة فعليه دم (^٢)، وحجة مالك: أن السنة وردت في كعب بن عجرة في حلقه رأسه، وقد آذاه هوامه، ولو كان حكم غير الضرورة مخالفًا لبينه ولَمَّا لم تسقط الفدية من أجل الضرورة علم أن من لم يكن بمضطر أولى أن لا يسقط عنه، وقال مالك والليث والثوري وأبو حنيفة: إذا حلق ناسيًا فعليه الفدية كالعامد. وقال الشافعي في أحد قوليه: لا فدية عليه. وهو قول إسحاق وابن المنذر، واحتج من يقول بأن فرض الحج على غير الفور؛ لأنه - ﵇ - قال لكعب بن عجرة: \"يؤذيك هوامك؟ \" قال: نعم. قال: \"احلق وانسك شاةً\" فنزل قوله تعالى: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ﴾ إلى قوله: ﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦] وإتمام الشيء حقيقة إنما هو كماله بعد الدخول فيه، وقد يستعمل في ابتداء الشيء تجوزًا واتساعًا، ولم يرد الله بقوله: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾؛ الإكمال بعد الطواف فيه، ولكنه تجوز، فاستعمل في ابتداء الدخول، يدل على ذَلِكَ قول عمر: وعلى تمام الحج والعمرة أن تحرم بهما من دويرة أهلك. فأخبر أن التمام\n_________\n(^١) \"الإقناع\" للفاسي ٢/ ٨٧٢.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٨١، \"التمهيد\" ٧/ ٢٦٧، \"الاستذكار\" ١٣/ ٣٠٥.","vol":"12","page":311},{"text":"فيهما هو ابتداء الدخول فيهما، وهم لم يكونوا في الحديبية محرمين بالحج فيصح خطابهم بإكماله، وإنما كانوا محرمين بالعمرة فعلم أن الأمر لهم بالإتمام ليس هو أمر بإكماله بعد الدخول فيه، وإنما هو أمر بالدخول فيه ابتداء، فدل هذا أن فرض الحج على غير الفور، وأن إحكام الحج وجبر ما يعرض فيه قد كان نزل.\nوكانت قصة كعب في الحديبية، وكانت سنة ست، واحتج بهذا أصحاب الشافعي.\nولم يختلف الفقهاء أنَّ الإطعام لستة مساكين، وأنَّ الصيام ثلاثة أيام وأنَّ النَّسك شاةٌ على ما في حديث كعب إلا رواية الطبراني السالفة، وإلا شيء يروى عن الحسن (^١) وعكرمة (^٢) ونافع (^٣) أنهم قالوا: الإطعام\n_________\n(^١) رواه سعيد بن منصور في \"سننه\" ٣/ ٧٤٣ (٢٩٥) وابن أبي شيبة ٣/ ٢٢٦ - ٢٢٧ (١٣٣٧٧) كتاب: الحج، في قوله تعالى: ﴿فَفِدْيَةٌ مِنْ صِيَامٍ﴾، والطبري ٢/ ٢٤٤ (٣٣٧٩ - ٣٣٨٠).\nوأورده ابن حزم في \"المحلى\" ٧/ ٢١٢ من طريق سعيد بن منصور عن هشيم عن منصور بن المعتمر عن الحسن … قوله.\nقلت: وفي المطبوع من \"سنن سعيد بن منصور\" عن هشيم، عن منصور مهملًا، ونسبه ابن حزم كما مرَّ فقال: ابن المعتمر، وليس كذلك إنما هو ابن زاذان؛ لأن هشيما لا يروي عن ابن المعتمر إنما يروي عن ابن زاذان. وأورده أيضًا ومن طريق بشر بن عمر عن شعبة عن قتادة عن الحسن … قوله.\nوصححه الحافظ في \"الفتح\" ٤/ ١٦ بعد أن عزاه لسعيد بن منصور.\n(^٢) رواه ابن أبي شيبة ٣/ ٢٢٧ (١٣٧٧٥)، والطبري ٢/ ٢٤٤ (٣٣٨٠)، وأورده ابن حزم في \"المحلى\" ٧/ ٢١٢ من طريق بشر بن عمر عن شعبة عن قتادة عنه، ومن طريق حماد بن زيد عن أيوب السختياني عنه، وصححه، وعزاه الحافظ في \"الفتح\" ٤/ ١٦ لابن جرير.\n(^٣) أورده ابن حزم في \"المحلى\" ٧/ ٢١٢ من طريق حماد بن زيد عن أيوب السختياني عنه، وصححه أيضًا، وعزاه الحافظ في \"الفتح\" ٤/ ١٦ لابن جرير.","vol":"12","page":312},{"text":"لعشرة مساكين والصيام عشرة أيام، ولم يتابعهم أحد من الفقهاء عليه للسنة الثابتة بخلافه، وإن كان ابن حزم قال: إنه غير صحيح عنهم (^١).\nقال أحمد بن صالح: حديث كعب في الفدية سنة معمول بها عند جماعة العلماء، ولم يروها أحد من الصحابة غير كعب، ولا رواها عن كعب إلا رجلان من أهل الكوفة: عبد الرحمن بن أبي ليلى، وعبد الله بن معقل، وهي سنة أخذها أهل المدينة من أهل الكوفة (^٢).\nقلت: ورواه ابن وهب عن مالك، عن حميد، عن مجاهد (^٣)، عن كعب لم يذكر ابن أبي ليلى (^٤)، وتابعه ابن القاسم وابن عفير عن مالك (^٥).\nقال ابن عبد البر: والحديث لمجاهد عن ابن أبي ليلى صحيح لا شك فيه عند أهل العلم بالحديث (٥).\nورواه الترمذي في التفسير عن علي بن حجر، عن هشيم، عن مغيرة، عن مجاهد قال: قال كعب، .. الحديث (^٦).\nقال أبو عمر: ورواه ابن وهب وغيره بإثبات ابن أبي ليلى، ورواه الشافعي وجماعات بإسقاط مجاهد، وإسقاطه خطأ، وزعم الشافعي أن\n_________\n(^١) \"المحلى\" ٧/ ٢١٢.\n(^٢) رواه ابن عبد البر في \"التمهيد\" ٢/ ٢٣٩، حدثنا خلف بن القاسم، حدثنا محمد بن أحمد بن كامل، حدثنا أحمد بن محمد بن الحجاج بن رشدين، قال سمعت أحمد ابن صالح المصري، قوله.\n(^٣) ورد بهامش الأصل ما نصه: قال العلائي في \"المراسيل\": قال أبو حاتم: مجاهد أدرك عليًّا - ﵁ - ولكن لا يذكر له رؤية ولا سماعًا، ولم يدرك كعب بن عجرة.\n(^٤) رواه الطبري ٢/ ٢٤١ (٣٣٥٧).\n(^٥) انظر: \"التمهيد\" ٢/ ٢٣٣.\n(^٦) الترمذي (٢٩٧٣) كتاب: التفسير.","vol":"12","page":313},{"text":"مالكًا هو الذي أسقطه (^١). قال ابن حزم: والصحيح في خبر كعب ما رواه ابن أبي ليلى، والباقون روايتهم مضطربة موهومة، والقصة واحدة، ووجب أخذ ما رواه أبو قلابة والشعبي عنه؛ لثقتهما، ولأنها مبينة لسائر الأحاديث (^٢).\nقال مالك والشافعي وأبو حنيفة وأبو ثور: الإطعام في فدية الأذى مدَّان بمده - ﵇ - على ما جاء في حديث كعب. وروي عن الثوري وأبي حنيفة: أنهما قالا في الفدية: من البر نصف صاع، ومن التمر أو الشعير أو الزبيب صاع لكل مسكين (^٣). وهذا خلاف نص الحديث ولا معنى له، وعمَّ الشارع جميع أنواع الطعام، ولم يستثن بعض ما يطعم المساكين، وقاس أبو حنيفة: كفارة الأيمان على كفارة فدية الأذى فأوجب في كفارة الأيمان وسائر الكفارات مدين مدين لكل إنسان، كما ستعلمه.\nوقام الإجماع على أن أقل النسك شاة (^٤)، وبها أفتى الشارع كعب بن عجرة، وقد ثبت كما قال ابن بطال: أنه نسك ببقرة، ثم ساقه بإسناده من حديث سليمان بن يسار قال: ذبح كعب بقرة فأخذ بأرفع الكفارات، ولم تكن هذِه مخالفة لرسول الله - ﷺ - بل كانت موافقة وزيادة.\nففيه من الفقه: أن من أُفتي بأيسر الأشياء وأقل الكفارات أن له أن يأخذ بأعالي الأمور، وأرفع الكفارات كما فعل كعب، قال ابن المنذر:\n_________\n(^١) \"التمهيد\" ٢٠/ ٦٢. وانظر: \"سنن الشافعي\" ٢/ ٩٦ - ١٠٠.\n(^٢) انظر: \"شرح معاني الآثار\" ٣/ ١٢١ - ١٢٢، \"مختصر اختلاف العلماء\" ٢/ ١٩٥ - ١٩٧، \"الموطأ\" ٢٧١، \"المنتقى\" ٣/ ٧٢ - ٧٢، \"الأم\" ٢/ ١٥٨، \"المغني\" ١١/ ٩٤ - ٩٧.\n(^٣) \"الاستذكار\" ١٢/ ٢٤٩.\n(^٤) \"المحلى\" ٧/ ٢١٠.","vol":"12","page":314},{"text":"قوله في الحديث ولم يبين لهم أنهم يحلون بها، وهم على طمع أن يدخلوا مكة فيه دليل أن من كان على رجاء من الوصول إلى البيت أن عليه أن يقيم حَتَّى ييأس من الوصول فيحل، وقال من أحفظ عنه من أهل العلم: إن من يئس أن يصل إلى البيت فجاز له أن يحل فلم يفعل حَتَّى خلى سبيله أن عليه أن يمضي إلى البيت؛ ليتم مناسكه.\nوقوله: (فأمره أن يحلق ولم يبين لهم أنهم يحلون بها). فيه حجة لمالك في وجوب الكفارة على المرأة تقول في رمضان: غدًا حيضي، والرجل يقول: غدًا يوم حُمَّاي، فيفطران ثم ينكشف الأمر بالحمى والحيض كما قالا، أن عليهما الكفارة؛ لأنه لم يكن ما كان في علم الله من أنهم يحلون بالحديبية، وأن الهدي قد بلغ محله، بمسقط عن كعب الكفارة إذا استباح الحلاق قبل إعلام الله تعالى بأن الهدي قد بلغ محله، فكذلك ما كان في علم الله من أنها تحيض لا تسقط عنها الكفارة إذا استباحت حرمة رمضان قبل علمها بالحيض، وكذلك المريض إذ قد يجوز أن يكون ما ظنَّا؛ لأنه لا يقطع على مغيب (^١).\nتنبيهات:\nأحدها: الهوام: القمل، وهي هوام الإنسان المختصة بجسده؛ لأنها تهم في الرأس وتدب، وقال الداودي: الهوام: دواب الإنسان التي تخرج من جسده، قال: وكل ما سكن أحجار الأرض فهو من هوامها، وقال ابن فارس: هوام الأرض: حشراتها، وهي دوابها الصغار كاليرابيع والضباب (^٢). وقال الهروي: الهوام: الحيات، وكل\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٤/ ٤٧٤ - ٤٧٥.\n(^٢) \"مجمل اللغة\" ٤/ ٨٩٢.","vol":"12","page":315},{"text":"ذي سم يقتل، فأما ما لا يقتل (سمه) (^١) فهو: السوام كالعقرب والزنبور، قال: ومنها الهوام مثل القنافذ والخنافس، والفأر واليرابيع، قال: وقد يقع الهوام على ما يدب من الحيوان، وذكر حديث كعب هذا.\nوقوله: \"احلق رأسك\" يحتمل الندب والإباحة، قال ابن التين: وهذا يدل على أن إزالة القمل عن الرأس ممنوع وتجب به الفدية، وكذلك الجسد عند مالك (^٢).\nثم قال: وقال الشافعي: أخذ القملة من الجسد مباح، وفي أخذها من الرأس الفدية؛ لأجل ترفهه لا لأجل القملة. قلت هذا غريب؛ فإن الشافعي قال: من قتل قملة تصدق بلقمة وهو على وجه الاستحباب (^٣).\nثانيها: لو صام الثلاثة أيام في أيام التشريق، فأباحه في \"المدونة\" (^٤) وكرهه في كتاب محمد للنهي عن صيامها، ولا يصومها إلا من صام العشر في حق المتمتع للنص فيها (^٥).\nثالثها: قال مالك: له أن ينسك الشاة حيث شاء لإطلاق الكتاب والسنة (^٦)، وقال أبو بكر بن الجهم وأبو حنيفة والشافعي: لا يذبحه إلا بمكة، وكذا قال الشافعي في الإطعام (^٧).\n_________\n(^١) في الأصل: وسم، ولعل المثبت هو الصواب، والتصويب من \"فتح الباري\" ٦/ ٤١٠.\n(^٢) انظر: \"المنتقى\" ٢/ ١٩٦.\n(^٣) انظر: \"الأم\" ٢/ ١٧٠.\n(^٤) \"المدونة\" ٢/ ٤٣.\n(^٥) انظر: \"النوادر والزيادات\" ٢/ ٧٤.\n(^٦) \"الموطأ\" ٢٧٠، \"النوادر والزيادات\" ٢/ ٣٥٨، \"المنتقى\" ٣/ ٦٩.\n(^٧) انظر: \"بدائع الصنائع\" ٢/ ١٧٦، \"مختصر المزني\" ص ١٠٦.","vol":"12","page":316},{"text":"رابعها: هذِه الكفارة مخيرة و(أو) للتخيير في الآية، وبعض العلماء يرى أن يبدأ بالأول فإن لم يجد فشاة، فإن لم يجد فصيام، حكاه ابن التين في غزوة الحديبية، وقال الداودي: وقيل إن النسك لا يكون إلا هديًا، وظاهر القرآن يرده، وذكر الشاة أولًا في بعض الروايات إنما هو للندب (^١).\nخامسها: قال محمد من المالكية: إذا أطعم ذرة نظر مجراه من القمح، وزاد منها قدر ذَلِكَ (^٢)، وأنكره غيره، وقال: لا ينبغي أن يجعل القمح أصلًا، ورواية مسلم السالفة: ثلاثة آصع من تمر (^٣)، ترد على أبي حنيفة ومن وافقه في قوله: أنه إذا أطعم غير البر أطعم أربعة وعشرين مدًّا لستة مساكين، وعن أحمد: إن أطعم برًا أطعم مدًا لكل مسكين، أو تمرًا أطعم مدين (^٤).\nسادسها: الفرق: بفتح رائه وإسكانها، قاله ابن فارس (^٥)، وأنكر غيره الإسكان (^٦)، وهو ستة عشر رطلًا وذلك ثلاثة آصع.\nسابعها: ظاهر ما سلف أن القمل أمرضه، فلما حمل إليه استعظم ما به، ومعنى: يتهافت: يسقط، كما جاء في الرواية الأخرى، والجهد بفتح الجيم: المشقة.\n_________\n(^١) رواه مسلم (١٢٠١/ ٨٤).\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٣٥٨.\n(^٣) مسلم (١٢٠١/ ٨٤) كتاب: الحج، باب: جواز حلق الرأس للمحرم.\n(^٤) انظر: \"المغني\" ٥/ ٣٨٤، ١١/ ٩٤.\n(^٥) \"مجمل اللغة\" ٣/ ٧١٨.\n(^٦) ورد بهامش الأصل ما نصه: وفي \"الجمهرة\": وقد قيل: فرق بلا تسكين. وفي \"المطالع\": الفتح والسكون، وترجيح الفتح كما في \"الجمهرة\".","vol":"12","page":317},{"text":"ثامنها: جعل هنا صوم يوم معادل صاع، وفي فطر رمضان بمد، وفي كفارة اليمين مقابلة العتق، وإطعام عشرة مساكين، وفي كفارة الظهار: إطعام ستين عن صيام شهرين، يتعبد الله عباده بما شاء.\nتاسعها: وقع لابن عبد البر وابن بطال أن النسك هنا شاة (^١)، وقد نبهنا فيما مضى على ذَلِكَ.\nعاشرها: فدية في الآية مرفوع أي: فعليه فدية، ولو نصب جاز في اللغة على إضمار فليعط فدية أو فليأت فدية، قاله الزجاج.\nحادي عشرها: من غرائب ابن حزم أن نتف الشعر لا شيء عليه فيه قال: لأن النتف غير الحلق والتنوير (^٢). وغيره قال: الحلق والنورة والقص وغيره سواء، قال ابن قدامة: لا نعلم فيه خلافًا (^٣)، ونقل ابن بطال عن أكثر العلماء وجوب الفدية على المحرم إذا حلق شعر جسده، أو أطلى أو حلق موضع المحاجم، وبعضهم يجعل عليه في كل شيء من ذَلِكَ دمًا (^٤). وقال داود: لا شيء عليه. قال ابن حزم: إذا حلق المحرم رأسه أو بعضه لغير ضرورة عامدًا عالمًا أنَّ ذَلِكَ لا يجوز بطل حجه، ولو قطع من شعر رأسه ما لا يسمى حالقًا، فلا شيء عليه، لا إثم ولا كفارة بأي شيء قطعه أو نزعه (^٥).\nثاني عشرها: اختلف في موضع الفدية، فقال مالك: إن شاء بمكة وإن شاء ببلده، وذبح النسك والإطعام والصيام عنده سواء، يفعل من\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٤٧٤، \"التمهيد\" ٢١/ ٤ - ٥.\n(^٢) \"المحلى\" ٧/ ٢١٤.\n(^٣) \"المغني\" ٥/ ٣٨١.\n(^٤) \"شرح ابن بطال\" ٤/ ٥٠٦.\n(^٥) \"المحلى\" ٧/ ٢١١.","vol":"12","page":318},{"text":"ذَلِكَ ما شاء أين شاء، وهو قول مجاهد (^١)، والذبح والهدي عنده لا يكون إلا بمكة، وقال الشافعي وأبو حنيفة: الدم والإطعام لا يكونان إلا بمكة، والصوم حيث شاء، وهو قول طاوس (^٢)، وعن\nأبي حنيفة أيضًا كقول عطاء (^٣).\n_________\n(^١) رواه ابن أبي شيبة ٣/ ١٧٩ (١٣٢٨٦) بلفظ: اجعل الفدية حيث شئت. وابن جرير ٢/ ٢٤٨ (٣٤٠٣).\n(^٢) رواه ابن أبي شيبة ٣/ ١٧٩ (١٣٢٨٧) كتاب: الحج، في المحرم تجب عليه الكفارة أين تكون، وابن جرير ٢/ ٢٤٧ (٣٣٩٤، ٣٣٩٧).\n(^٣) رواه عن عطاء ابن أبي شيبة ٣/ ١٧٩ - ١٨٠ (١٣٢٨٧ - ١٣٢٨٨، ١٣٢٩١)، وابن جرير ٢/ ٢٤٧ (٣٣٩٥ - ٣٣٩٦).","vol":"12","page":319},{"text":"<span data-type='title' id=toc-1376>٩ - باب قَوْلِ اللهِ تَعَالَى: ﴿فَلَا رَفَثَ﴾ [البقرة: ١٩٧]</span>\n١٨١٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَجَّ هَذَا البَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ، رَجَعَ كَمَا وَلَدَتْهُ أُمُّهُ\". [انظر: ١٥٢١ - مسلم: ١٣٥٠ - فتح: ٤/ ٢٠]\nذكر فيه حديث مَنْصُورٍ، سمعت أبا حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَجَّ هذا البَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ، رَجَعَ كَمَا وَلَدَتْهُ أُمُّهُ\".\n\n<span data-type='title' id=toc-1377>١٠ - باب قَوْلِ اللهِ اللهِ تعالى: ﴿وَلَا فُسُوقَ وَلَا جِدَالَ فِي الحَجِّ﴾ [البقرة: ١٩٧]</span>\n١٨٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ حَجَّ هَذَا البَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ، رَجَعَ كَيَوْمِ وَلَدَتْهُ أُمُّهُ\". [انظر: ١٥٢١ - مسلم: ١٣٥٠ - فتح: ٤/ ٢٠]\nذكر فيه الحديث المذكور بلفظه سواء، إلا أنه قال: \"رَجَعَ كَيَوْمِ وَلَدَتْهُ أُمُّهُ\" وشيخ شيخ البخاري فيه سفيان وهو الثوري كما بينه البيهقي في إسناده، ثم عزاه إلى البخاري، وأخرجه البيهقي أيضًا من حديث يحيى بن أبي بكير، عن إبراهيم بن طهمان، عن منصور عن هلال بن يساف، عن أبي حازم، أدخل بينهما هلالًا (^١)، لكن صرح البخاري بسماع منصور من أبي حازم، فلا يضر هذا، وقد سلف في أول الحج مصرحًا فيه بالسماع أيضًا فراجعه من ثَمَّ (^٢).\n_________\n(^١) \"سنن البيهقي\" ٥/ ٢٦٢ كتاب: الحج، باب: فضل الحج والعمرة.\n(^٢) ورد تعليق بالأصل: يعني من غير هذا الوجه.","vol":"12","page":320},{"text":"٢٨\nكتاب جزاء الصيد","vol":"12","page":321},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ]\n\n<span data-type='title' id=toc-1378>٢٨ - [كتاب] باب جَزَاءِ الصَّيْدِ ونحوه </span>(^١)\n<span data-type='title' id=toc-1379>[١ - باب] قَوْلِ اللهِ تَعَالَى ﴿لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ﴾ إلى قول: ﴿وَاتَّقُوا اللَّهَ الَّذِى إِلَيْهِ تُحْشَرُونَ﴾. [المائدة: ٩٥ - ٩٦]</span>\n<span data-type='title' id=toc-1380>[٢ - باب] إِذَا اصَّادَ الحَلَالُ فَأَهْدَى إلى لِلْمُحْرِمِ الصَّيْدَ أَكَلَهُ</span>.\nوَلَمْ يَرَ ابْنُ عَبَّاسٍ وَأَنَسٌ بِالذَّبْحِ بَأْسًا، وَهُوَ غَيْرُ الصَّيْدِ نَحْوُ الإِبِلِ وَالغَنَمِ وَالبَقَرِ وَالدَّجَاجِ وَالخَيْلِ، يُقَالُ: عَدْلُ: ذَلِكَ مِثْلُ، فَإِذَا كُسِرَتْ عِدْلٌ فَهُوَ زِنَةُ ذَلِكَ. ﴿قِيَامًا﴾ [المائدة: ٩٧]: قِوَامًا. ﴿يَعْدِلُونَ﴾ [الأنعام: ١] يَجْعَلُونَ عَدْلًا.\n\n١٨٢١ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ قَالَ: انْطَلَقَ أَبِي عَامَ الحُدَيْبِيَةِ، فَأَحْرَمَ أَصْحَابُهُ، وَلَمْ يُحْرِمْ، وَحُدِّثَ النَّبِيُّ - ﷺ - أَنَّ عَدُوًّا يَغْزُوهُ، فَانْطَلَقَ النَّبِيُّ - ﷺ -، فَبَيْنَمَا أَنَا مَعَ أَصْحَابِهِ يَضْحَكُ بَعْضُهُمْ إِلَى بَعْضٍ، فَنَظَرْتُ\n_________\n(^١) ما بين معقوفتين و(كتاب)، و(١ - باب)، و(٢ - باب) من مطبوع البخاري.","vol":"12","page":323},{"text":"فَإِذَا أَنَا بِحِمَارِ وَحْشٍ، فَحَمَلْتُ عَلَيْهِ، فَطَعَنْتُهُ فَأَثْبَتُّهُ، وَاسْتَعَنْتُ بِهِمْ فَأَبَوْا أَنْ يُعِينُونِي، فَأَكَلْنَا مِنْ لَحْمِهِ، وَخَشِينَا أَنْ نُقْتَطَعَ، فَطَلَبْتُ النَّبِيَّ - ﷺ -، أَرْفَعُ فَرَسِي شَأْوًا وَأَسِيرُ شَأْوًا، فَلَقِيتُ رَجُلًا مِنْ بَنِي غِفَارٍ فِي جَوْفِ اللَّيْلِ، قُلْتُ: أَيْنَ تَرَكْتَ النَّبِيَّ - ﷺ -؟ قَالَ: تَرَكْتُهُ بِتَعْهِنَ، وَهُوَ قَائِلٌ السُّقْيَا. فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ أَهْلَكَ يَقْرَءُونَ عَلَيْكَ السَّلَامَ وَرَحْمَةَ اللهِ، إِنَّهُمْ قَدْ خَشُوا أَنْ يُقْتَطَعُوا دُونَكَ، فَانْتَظِرْهُمْ. قُلْتُ: يَا رَسُولَ اللهِ، أَصَبْتُ حِمَارَ وَحْشٍ، وَعِنْدِي مِنْهُ فَاضِلَةٌ. فَقَالَ لِلْقَوْمِ: \"كُلُوا\" وَهُمْ مُحْرِمُونَ. [١٨٢٢، ١٨٢٣، ١٨٢٤، ٢٥٧٠، ٢٨٥٤، ٢٩١٤، ٤١٤٩، ٥٤٠٦، ٥٤٠٧. ٥٤٩٠، ٥٤٩١، ٥٤٩٢ - مسلم: ١١٩٦ - فتح: ٤/ ٢٢]\nثم ذكر فيه حديث أَبِي قَتَادَةَ: أنه صاد حمار وحش وكان غير محرم، قُلْتُ: يَا رَسُولَ الله، أَصَبْتُ حِمَارَ وَحْشٍ، وَعِنْدِي مِنْهُ فَاضِلَةٌ، فَقَالَ لِلْقَوْمِ: \"كُلُوا\" وَهُمْ مُحْرِمُونَ.\nالشرح:\nهذِه الآية نزلت في كعب بن عمرو وأنه كان محرمًا في عام الحديبية بعمرة، فقتل حمار وحشٍ، ووقع في \"تفسير مقاتل\"، أنها نزلت في أبي اليسر (^١) عمرو بن مالك، والأول ما ذكره المؤرخون ابن إسحاق وموسى بن عقبة والواقدي وغيرهم، يقال: رجل حرام وامرأة حرام، والآية نزلت في العمد، والخطأ ملحق به للتغليظ.\nقال الزهري: نزل الكتاب بالعمد، والسنة جاءت بالخطأ (^٢). ﴿وَأَنتُم حُرُم﴾ بحج أو عمرة، أو المحرم الداخل في الحرم كأتهم وأنجد، ويقال: أحرم إذا دخل في الأشهر الحرم متعمدًا لقتله ناسيًا لإحرامه\n_________\n(^١) ورد في هامش الأصل: اسم أبي اليسر كعب بن عمرو السلمي عقبي بدري، ونعرف صحابيًّا بهذِه الكنية غيره.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٤/ ٣٩١ (٨١٧٨)، وفي \"التفسير\" ١/ ١٨٩ (٧٣٢)، والطبري ٥/ ٤٣ (١٢٥٦٥).","vol":"12","page":324},{"text":"أو ذاكرًا، وقد سلف.\nقال مجاهد والحسن: هو العامد للصيد مع نسيان الإحرام حال قتله، فإن قتله عامدًا ذاكرًا فأمره إلى الله، ولا حكم عليه؛ لأنه أعظم من أن يكون له كفارة مثل ما قتل في صورته وشبهه أو قيمة الصيد يصرف في مثله من النعم وهي الإبل والبقر والغنم، فإن انفردت الإبل وحدها قيل لها نعم بخلاف غيرها (^١).\nقال الفراء: هو ذكر لا يؤنث، وخولف.\n﴿يحَكُمُ بِهِ﴾ أي: بالمثل.\n﴿هَدْيًا بَالِغَ الكَعْبَةِ﴾ الحرم كله؛ لأن الكعبة فيه، ويجوز فيه من الصغار ما لا يجوز في الأضحية خلافًا لأبي حنيفة.\n﴿أَو كَفَّاَرَةٌ﴾ يشترى بقيمة المثل طعام، أو بقيمة الصيد أو عدل الطعام صيامًا عن كل مد يومًا أو ثلاثة أيام، أو عن كل صاع يومين، وهي مخيرة أو مرتبة في المثل، ثم الطعام ثم الصيام قاله ابن عباس (^٢)، وقد أسلفنا كلام البخاري في العدل، وقرئ بالكسر (^٣)،\n_________\n(^١) رواه عن مجاهد، عبد الرزاق في \"المصنف\" ٤/ ٣٨٩ (٨١٧٣ - ٨١٧٤)، وسعيد ابن منصور ٤/ ١٦١٨ (٨٢٨)، وابن أبي شيبة ٣/ ٣٧٨ (١٥٢٨٨) كتاب: الحج، من قال: عمد الصيد وخطأه سواء، والطبري ٥/ ٤١ - ٤٢ (١٢٥٤٨ - ١٢٥٤٩، ١٢٥٥٣)، وعبد الرحمن في \"تفسير مجاهد\" ١/ ٢٠٤، وعزاه السيوطي في \"الدر المنثور\" ٢/ ٥٧٧ لعبد الرزاق وسعيد بن منصور وعبد بن حميد وابن جرير وابن المنذر وأبي الشيخ. ورواه عن الحسن ابن جرير ٥/ ٤٢ (١٢٥٥٨)، وعزاه في \"الدر المنثور\" ٥/ ٥٧٨ لابن جرير.\n(^٢) رواه ابن جرير ٥/ ٤٦ (١٢٥٧٣ - ١٢٥٧٤، ١٢٥٧٦)، ٥/ ٥٢ (١٢٦٠٦) وابن أبي حاتم ٤/ ١٢٠٨ (٦٨١١).\n(^٣) انظر: \"مختصر شواذ القرآن\" ص ٤١.","vol":"12","page":325},{"text":"وأنكرت؛ لأنه الحمل، وقيل: هما لغتان بمعنى.\n﴿وَبَالَ أَمرِه﴾ بالتزام الكفارة، ووجوب التوبة.\n﴿عَمَّا سَلَفَ﴾، أي: قبل التحريم.\n﴿وَمَن عَادَ﴾ بعد التحريم.\n﴿فَيَننَقِمُ اَللهُ مِنهُ﴾ بالجزاء أو عقاب الآخرة.\n﴿وَمَن قَتَلَهُ﴾ بعد التحريم مرة بعد أخرى انتقم الله منه بالعقوبة دون الجزاء عند ابن عباس (^١)، أو بهما عند الجمهور، وقال شريح وسعيد بن جبير: يحكم عليه في أول أمره فإذا عاد لم يحكم (^٢)، ويقال: اذهب ينتقم الله منك. أي: ذنبك أعظم كاليمين الغموس، قال الزهري: ويملأ بطنه وظهره ضربًا وجيعًا، وبذلك حكم الشارع في صيد وج، وادٍ بالطائف (^٣).\n_________\n(^١) رواه الطبري ٥/ ٦١ (١٢٦٥٤)، وابن أبي حاتم ٤/ ١٢٠٩ (٦٨١٩).\n(^٢) رواه ابن جرير ٥/ ٦١ - ٦٢ (١٢٦٥٩، ١٢٦٦٠، ١٢٦٦٢)، وانظر \"الدر المنثور\" ٢/ ٥٨٤.\n(^٣) يشير المصنف -﵀- إلى حديث رواه أبو داود (٢٠٣٢)، والحميدي ١/ ١٨٥ (٦٣)، وأحمد ١/ ١٦٥، والبخاري في \"التاريخ \"الكبير\" ١/ ١٤٠، والفاكهي في \"أخبار مكة\" ٥/ ٩٩ - ١٠٠ (٢٩٠٧)، والعقيلي في \"الضعفاء\" ٤/ ٩٢ - ٩٣، والنسائي في \"مسنده\" ١/ ١٠٨ (٤٨)، والبيهقي ٥/ ٢٠٠ من طريق عبد الله بن الحارث المخزومي عن محمد بن عبد الله بن إنسان الطائفي عن أبيه عن عروة بن الزبير عن أبيه الزبير بن العوام قال: لما أقبلنا مع رسول الله - ﷺ - من ليلة حتى إذا كنا عند السدرة، وقف رسول الله - ﷺ - في طرف القرن الأسود حذوها فاستقبل نخبًا ببصره -وقال مرة: وادبه- ووقف حتى اتقن الناس كلهم، ثم قال: \"إن صيد وج وعضاهه حرام محرم لله\" وذلك قبل نزول الطائف وحصاره لثقيف.\nوهو حديث اختلف في تصحيحه وتضعيفه. ومن ضعفه أكثر.\nفسكت عليه أبو داود، وكذا عبد الحق الإشبيلي في \"الأحكام الوسطى\" ٢/ ٣٤٦ =","vol":"12","page":326},{"text":"﴿صَيدُ اَلْبحَرِ﴾ أي: مصيده.\n﴿وَطَعَامُهُ﴾ أي: طافيه وما لفظه أو مملوحه.\n﴿مَتَعًا لكُم﴾ أي: مدخر، وسيأتي في كتاب الصيد إيضاحه إن شاء الله وقدره.\n﴿وَللسَيَّارَةِ﴾: المسافرون، أراد أن المسافر والمقيم فيه سواء، وكان بنو مدلج ينزلون سيف البحر فسألوه عما نضب عنه الماء من السمك، فنزلت.\nوأما أثر أنس فأخرجه ابن أبي شيبة، عن مروان بن معاوية، عن\n_________\n= مصححين له، وأجمل المصنف -﵀- القول بتصحيح الحديث في \"البدر المنير\" ٦/ ٣٦٧، وقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (١٤١٦): إسناده صحيح.\nلكن ضعفه البخاري، فلما روى الحديث في \"تاريخه\" ١/ ١٤٠ في ترجمة محمد بن عبد الله بن إنسان ٥/ ٤٥ (٩٠): عن عروة بن الزبير عن أبيه، روى عنه ابنه محمد، لم يصح حديثه.\nوقال ابن القطان في \"بيان الوهم والإيهام\" ٤/ ٣٢٦ - ٣٢٧ (١٨٩٩): حديث لا يصح. وضعفه المنذري في \"مختصر السنن\" ٢/ ٤٤٢، وقال النووي -قدس الله روحه- في \"المجموع\"، وفي \"تهذيب الأسماء واللغات\" ٣/ ١٩٨: إسناده ضعيف.\nوضعفه أيضًا ابن التركماني في \"الجوهر النقي\" ٥/ ٢٠٠، والألباني في \"ضعيف أبي داود\" (٣٤٧)، وفي \"ضعيف الجامع\" (١٨٧٥).\nتنبيه:\nوقع في \"علل الدارقطني\" ٤/ ٢٣٩ (٥٣٥) في السؤال عن هذا الحديث: صعيد وجّ، وهو خطأ أو تصحيف، صوابه: صيد وج. والله أعلم.\nووَجّ بواو مفتوحة، ثم جيم مشددة، قال الجوهري في \"الصحاح\" ١/ ٣٤٦: وج بلد الطائف، وقال البكري في \"معجم ما استعجم\" ٤/ ١٣٦٩: وَجّ بفتح أوله وتشديد ثانيه، هو الطائف، وقيل: هو واد الطائف.","vol":"12","page":327},{"text":"الصباح بن عبد الله البجلي قال: سألت أنس بن مالك عن المحرم هل يذبح؟ قال: نعم (^١)، وعن إبراهيم: يذبح المحرم كل شيء إلا الصيد (^٢)، وكذا قاله الحكم وحماد وعطاء (^٣).\nوأما أثر ابن عباس فذكره إسماعيل بن أبي زياد الشامي في \"تفسيره\"، وكأن البخاري ذكر هذا التعليق ليستدل به على ما روي عن الحسن وعطاء أنهما قالا: ذبيحة المحرم ميتة (^٤)، وهو الصحيح من مذهب الشافعي.\nوقال ابن التين: على قول ابن عباس عامة العلماء.\nوقال ابن بطال: ما ذكراه قول الجماعة، العلماء لا خلاف بينهم أن الداجن كله من الإبل والبقر والغنم والدجاج وشبهه يجوز للمحرم ذبحها؛ لأن الداجن كله غير داخل في الصيد (^٥).\nوأما حمام مكة فليس من الداجن وهو داخل في الصيد المحرم على المحرم.\nوقال الحربي في \"مناسكه\": يذبح المحرم الدجاج الأهلي، ولا يذبح الدجاج السندي، ويذبح الحمام الشامي، ولا يذبح الطيارة، ويذبح الأوز، ولا يذبح البط البري، ويذبح الغنم والبقر الأهلية، ويصيد السمك وكل ما كان في البحر، ويجتنب صيد الضفادع. وهذِه تفاصيل غريبة.\n_________\n(^١) \"المصنف\" ٣/ ٢٩٩ (١٤٥١٨) كتاب: المناسك، في المحرم يذبح.\n(^٢) \"المصنف\" ٣/ ٢٩٩ (١٤٥١٩).\n(^٣) \"المصنف\" ٣/ ٢٩٩ (١٤٥٢٠).\n(^٤) \"المصنف\" ٣/ ٢٩٩ - ٣٠٠ (١٤٥٢٢ - ١٤٥٢٣).\n(^٥) \"شرح ابن بطال\" ٤/ ٤٨٥.","vol":"12","page":328},{"text":"وقوله: (والخيل). قالت به فرقة، كما قاله ابن التين، وأجازها أبو يوسف ومحمد، والشافعي وأحمد، وإسحاق وأبو ثور وجمهور أهل الحديث لحديث جابر وأسماء: أنهم أكلوه على عهد رسول الله - ﷺ -، وكرهها مالك وأبو حنيفة (^١)، وسيأتي في الذبائح إن شاء الله تعالى (^٢).\nإذا عرفت ذَلِكَ، فاتفق أئمة الفتوى بالحجاز والعراق أن المحرم إذا قتل الصيد عمدًا أو خطأ فعليه الجزاء، منهم: الليث والأوزاعي والثوري والأربعة وإسحاق (^٣)، وخالف أهل الظاهر فقالوا: لا يجب الجزاء إلا على المتعمد للآية؛ لأن دليل الخطاب يقتضي أن الخاطئ بخلافه وإلا لم يكن لتخصيص المتعمد معنى، وقالوا: قد روي عن عمر بن الخطاب ما يدل على أن ذَلِكَ كان مذهبه.\nروى سفيان عن عبد الملك بن عمير، عن قبيصة بن جابر، عن عمر أنه سأل رامي الظبي وقاتله: أعمدًا أصبته أم خطأ؟ (^٤) قالوا: ولم يسأله عمر عن ذَلِكَ إلا لافتراق حكمهما عنده.\nوروي مثله عن ابن عباس.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٤/ ٢١٠ - ٢١١، \"أحكام القرآن\" للجصاص ٣/ ٢٧٠ - ٢٧٢، \"المبسوط\" ١١/ ٢٣٤، \"المنتقى\" ٣/ ١٣٢ - ١٣٣، \"المجموع\" ٩/ ٥ - ٧، \"الفروع\" ٦/ ٢٩٩.\n(^٢) سيأتي برقم (٥٥١٠)، ورواه مسلم (١٩٤١)، كتاب: الصيد والذبائح، باب: في أكل لحوم الخيل.\n(^٣) انظر: \"المغني\" ٥/ ٣٩٦ - ٣٩٧،\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٠٦ - ٤٠٨ (٨٢٣٩ - ٨٢٤٠)، والبيهقي ٥/ ١٨١ كتاب: الحج، باب: جزاء الصيد.","vol":"12","page":329},{"text":"وذهب جماعة العلماء في تأويل الآية، وقالوا: لا حجة في سؤال عمر؛ لأنه يجوز أن يسأله عن ذَلِكَ ليعلم إن كان قتله عمدًا، ثم قتل بعده صيدًا عمدًا انتقم الله منه فأراد عمر تحذيره من ذَلِكَ مع أنه قد روى شعبة هذا الحديث عن قبيصة أنه أجاب عمر بلا أدري، فأمره بالفدية (^١). فخالف رواية سفيان، فدل على أن السؤال كان ليقف به على الانتقام في العودة مع أن الأشبه بمذهب عمر مذهب الجماعة.\nروى شعبة، عن الحكم، عن إبراهيم، عن الأسود أن كعبًا قال لعمر: إن قومًا استفتوني في محرم قتل جرادة، فأفتيتهم أن فيها درهمًا، فقال: إنكم يا أهل حمص كثيرة دراهمكم؛ تمرة خير من جرادة (^٢)، أفلا ترى عمر لم ينكر على كعب تركه سؤال القوم عن قتل المحرم للجرادة إن كان عمدًا أو خطأ؛ لاستواء الحكم في ذَلِكَ عنده، ولو اختلف الحكم في ذَلِكَ عنده لأنكر عليه تركه السؤال عن ذَلِكَ، وهذا ابن مسعود وابن عباس وابن عمر وابن عمرو كلهم قد أجاب بما أصاب المحرم بوجوب الجزاء، ولم يسأل أحد منهم عن عمد في ذَلِكَ ولا خطأ (^٣)، ولا يكون ذَلِكَ إلا لاستواء الحكم عندهم في ذَلِكَ، ثم السنة الثابتة عن الشارع تدل على هذا المعنى.\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٠٧ (٨٢٤٠) كتاب: المناسك، باب: الوبر والظبي، والبيهقي ٥/ ١٨١.\n(^٢) لم أقف عليه بهذا الإسناد، وقد رواه عبد الرزاق في \"المصنف\" ٤/ ٤١٠ - ٤١١ (٨٢٤٧)، عن معمر والثوري عن إبراهيم عن الأسود، به، ورواه ابن أبي شيبة ٣/ ٤١٠ كتاب: الحج، في المحرم يقتل الجرادة، عن ابن فضيل عن يزيد بن إبراهيم عن كعب، به، ومن طريق أبو معاوية عن الأعمش عن إبراهيم عن الأسود عن عمر.\n(^٣) رواه عن ابن مسعود البيهقي ٥/ ١٨٠ كتاب: الحج، باب: قتل المحرم الصيد عمدًا أو خطأ. =","vol":"12","page":330},{"text":"روى جابر أنه - ﵇ - سئل عن الضبع أصيد هو؟ قال: \"نعم، وفيه كبش إذا صاده المحرم\" (^١) ولم يفصل بين العمد والخطأ، والقياس يدل عليه أيضًا كما في فساد الحج بالجماع، والخطأ بالكفارة أولى من العمد دليله كفارة القتل.\nواحتج أهل الظاهر بحديث: \"وضع عن أمتي الخطأ\" (^٢)، والمراد وضع الإثم.\nفإن الفقهاء مجمعون أن الخطأ والنسيان ليسا في إتلاف الأموال، وما رووه عن ابن عباس فإسناده ضعيف، رواه قتادة عن رجل عن ابن عباس، قاله إسماعيل بن إسحاق.\n_________\n= ورواه عن ابن عباس البيهقي أيضًا ٥/ ١٨٢ باب: فدية النعام وبقر الوحش وحمار الوحش. ورواه عن ابن عمر عبد الرزاق في \"المصنف\" ٤/ ٤١٣ (٨٢٥٨، ٨٢٦١ - ٨٢٦٢) كتاب: المناسك، باب: القمل.\n(^١) رواه أبو داود (٣٨٠١) كتاب: الأطعمة، باب: في أكل الضبع، وابن أبي شيبة ٣/ ٤٠٩ (١٥٦١٧) كتاب: الحج، في الضبع يقتله المحرم، والدارمي ٢/ ١٢٣٥ (١٩٨٤) كتاب: المناسك، باب: في جزاء الصيد، وابن الجارود ٢/ ٧٣ - ٧٤ (٤٣٩)، وابن خزيمة ٤/ ١٨٢ (٢٦٤٦) كتاب: المناسك، باب: ذكر جزاء الضبع إذا قتله المحرم، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٦٤ كتاب: الحج، باب: ما يقتل المحرم من الدواب، وابن حبان ٩/ ٢٧٧ (٣٩٦٤) كتاب: الحج، باب: ما يباح للمحرم وما لا يباح، وابن عدي في \"الكامل\" ٢/ ٣٤٤، والحاكم في \"المستدرك\" ١/ ٤٥٢ - ٤٥٣ - وقال: حديث صحيح على شرط الشيخين ولم يخرجاه- والبيهقي في \"سننه\" ٥/ ١٨٣ كتاب: الحج، باب: فدية الضبع، ٩/ ٣١٩ كتاب: الضحايا، باب: ما جاء في الضبع والثعلب، وفي \"معرفة السنن والآثار\" ١٤/ ٨٨ (١٩٢١٩) كتاب: الضحايا، أكل الضبع والثعلب، والخطيب في \"تاريخ بغداد\" ٥/ ١٦٧ - ١٦٨، والمزي في \"تهذيب الكمال\" ١٧/ ٢٣٢، وصححه الألباني في \"صحيح أبي داود\".\n(^٢) تقدم تخريجه باستيفاء شديد، وانظر: \"الإرواء\" (٨٢).","vol":"12","page":331},{"text":"وأغرب محمد بن عبد الله المالكي فقال: لا جزاء في غير العمد ولا في العمد إذا تكرر، وليس عليه إن عاد إلا ما أوعده به أو يعفو عنه، ونقله عن ابن عباس (^١)، وسعيد بن جبير (^٢)، وطاوس وأبي ثور،\nوقيل: إن ﴿وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا﴾ مردود إلى قوله: ﴿وَمَنْ عَادَ فَيَنْتَقِمُ اللهُ مِنْهُ﴾ وفيه بعد.\nواختلفوا في تأويل قوله تعالى ﴿فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ﴾ فقال مالك والشافعي ومحمد بن الحسن: المراد بالآية إخراج مثل الصيد المقتول من النعم إن كان له مثل، ففي النعامة بدنة، وفي بقر الوحش وحماره بقرة، والغزال عنز، والأرنب عناق، واليربوع جفرة.\nوقال أبو حنيفة وأبو يوسف: الواجب القيمة وإن كان له مثل، ثم يشتري بتلك القيمة هديًا أو طعامًا أو يتصدق بقيمته (^٣).\nقالوا: لما لم يجز أن يراد بالمثل المثل من الجنس علم أن المراد به القيمة، وأنها تصرف في النعم يدل على أن المراد بالمثل القيمة قوله تعالى: ﴿لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ﴾ [المائدة: ٩٥] وهو عام في جميع الصيد سواء كان له مثل أو لم يكن، ومعلوم أن ما لا مثل له من جنسه ونظيره فإن الواجب في إتلافه القيمة، فصار المراد بالمثل القيمة، في أحد الأمرين، وجوابه أن قوله: ﴿فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ﴾ المراد به: مثل المقتول، ولو اقتصر عليه ولم يقيده بالنعم لكان الواجب في النعامة نعامة، وفي بقر الوحش بقرة، فلما قال:\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٣٩٣ (٨١٨٤)، وابن أبي شيبة ٣/ ٤٢٣ (١٥٧٦٢)، وابن جرير ٥/ ٦١ (١٢٦٥٥)، وابن أبي حاتم ٤/ ١٢٠٩ (٦٨١٩).\n(^٢) رواه عبد الرزاق ٤/ ٣٩٣ - ٣٩٤ (٨١٨٦)، وابن جرير ٥/ ٦٢ (١٢٦٦٢).\n(^٣) \"المنتقى\" ٢/ ٢٥٣، وانظر: \"المبسوط\" ٤/ ٨٢ - ٨٣، \"الأم\" ٢/ ١٦٣ - ١٦٤.","vol":"12","page":332},{"text":"﴿مِنَ اَلنَعَمِ﴾، أوجب أن يكون الجزاء مثل المقتول من النعم لا من غيره، ومثله من النعم ليس هو القيمة، والمماثلة من طريق الخلقة مشاهدة محققة، والتخصيص بالنعم من سائر الحيوان قال على ذَلِكَ، ومخرج للدراهم وغيرها، وقد يراد بالآية الحقيقة في موضع وهو ما له مثل، والمجاز في آخر وهو ما لا مثل له، فإنَّا نعدل إلى القيمة وإنما يتنافي ذَلِكَ إذا كان في حالة واحدة فأما في حكمين فلا، فإن قلت: أين مماثلة الشاة للحمامة؟\nقلت: لأن الطير ليس من النعم، والجزاء لا يكون إلا هديًا، وهو أقل ما يسمى هديًا.\nوإن قتل جماعة واحدًا لزمهم جزاء واحد عند الشافعي، خلافًا لمالك (^١).\nواختلفوا في قوله: ﴿يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ﴾، فقال مالك: لا يجوز أن يكون القاتل أحد العدلين. وجوزه الثوري والشافعي، واختلف أصحاب أبي حنيفة على القولين. وجه الأول الآية، كما قال: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] فيحتاج إلى حكمين غيره يحكمان كما يحتاج إلى شاهدين غيره، والحكومات إنما تكون من غير المحكوم عليهم، كما لا يجوز أن يكون الزوج حكمًا في الشقاق (^٢).\nواتفق الأئمة الأربعة وأبو ثور أن هذِه الكفارة مخيرة للإتيان فيها بـ (أو) فإن شاء أهدى وإن شاء صام، وإن شاء تصدق (^٣).\n_________\n(^١) انظر: \"بدائع الصنائع\" ٢/ ٢٠٢، \"المنتقى\" ٣/ ٧٥، \"المجموع\" ٧/ ٤٤٢.\n(^٢) انظر: \"المنتقى\" ٢/ ٢٥٥، \"الاستذكار\" ١٢/ ١٧ - ١٨، \"المغني\" ٥/ ٤٠٥.\n(^٣) انظر: \"المغني\" ٥/ ٤١٥.","vol":"12","page":333},{"text":"وقال الثوري: إن لم يجد هديًا أطعم، فإن لم يجد طعامًا صام، وقال الحسن والنخعي: إن لم يكن عنده جزاؤه قوم بدراهم، ثم قومت الدراهم طعامًا فصام (^١).\nوقال سعيد بن جبير: إنما الطعام والصيام فيما لا يبلغ ثمن الهدي، والصواب الأول، وقيل: إن الحاكم غير، وفيه بعد؛ لأن القاتل هو المخاطب.\nواختلفوا في الصوم المعدل بالقيمة: فكان بعضهم يقول: يصوم عن كل مدين يومًا، هذا قول ابن عباس (^٢)، وبه قال الثوري والكوفيون وأحمد وإسحاق وأبو ثور، لحديث كعب بن عجرة السالف، وقال بعضهم: يصوم عن كل مد يومًا، وهو قول عطاء ومالك والشافعي (^٣).\nواختلفوا في قوله تعالى ﴿وَمَنْ عَادَ فَيَنْتَقِمُ اللهُ مِنْهُ﴾ هل هذا الوعيد منه جزاء عائد على مصيب الصيد كما كان - ﵇ - في إصابته إياه بدأ كما أسلفناه هناك، فذهب بعضهم إلى أنه لا جزاء عليه في ذَلِكَ إلا بأول مرة فإن عاد ترك والنقمة، وقد أسلفناه عن جماعة، وذكره ابن المنذر، عن\nالنخعي والحسن وقتادة ومجاهد أيضًا، وذهب الكوفيون ومالك\n_________\n(^١) رواه عن الحسن عبد الرزاق في \"المصنف\" ٤/ ٣٩٦ (٨١٩٤) كتاب: الحج، باب: بأي الكفارات شاء كفر. ورواه عن النخعي عبد الرزاق أيضًا ٤/ ٣٩٦ (٨١٩٥)، وابن جرير ٥/ ٥٢ (١٢٦٠٨)، وعزاه في \"الدر المنثور\" لعبد الرزاق وعبد بن حميد وابن جرير وابن المنذر وأبي الشيخ.\n(^٢) رواه عبد الرزاق ٤/ ٣٩٧ - ٣٩٨ (٨٢٠٠)، وسعيد بن منصور ٤/ ١٦٢٢ (٨٣٢)، والطبري ٥/ ٥٣ (١٢٦١٣)، وابن أبي حاتم ٤/ ١٢٠٨ (٦٨١١)، والبيهقي ١٥/ ١٨٦ كتاب: الحج، باب: من عدل صيام يوم بمدين من طعام.\n(^٣) انظر: \"الاستذكار\" ١٢/ ٢١.","vol":"12","page":334},{"text":"والشافعي وأحمد إلى أنه يحكم عليه بالجزاء في كل مرة أصابه (^١)، وأسلفناه عن الجمهور وهو الصواب؛ لأنا روينا عن عمر وعبد الرحمن بن عوف وابن مسعود وابن عباس وابن عمر وغيرهم أنهم حكموا على المحرمين بإصابة الصيد، ولم يسأل أحد منهم المحكوم عليه: هل أصاب صيدًا قبل؟ (^٢) فدل أنه لا فرق، وكما يتقرر جزاء الجماع فكذا الصيد.\nفإن قلت: إنما انتفت الكفارة على العائد؛ لوقوع النقمة عليه.\nقيل: أوليس إثمًا كان منتقمًا منه بمعصية الله، أفرأيت إن قتل الصيد بدا عاتيًا منتهكًا للحرمة، أما كان يجب عليه في ذَلِكَ نقمة ويكون عليه الجزاء، فكذا إذا عاد، ويجوز أن يكون معنى الانتقام: أن يشاءه كما في سائر الوعيد.\nقال ابن المنذر: وأجمعوا أن صيد البحر مباح للمحرم اصطياده وبيعه وشراؤه (^٣). أي: لمفهوم الآية فحرمة الصيد ثابتة للمحرم في الحل والحرم، وفي الحرم للمحرم وغيره.\nوحديث أبي قتادة مخرج في مسلم أيضًا (^٤)، وقد ترجم عليه البخاري تراجم:\nأحدها:\n_________\n(^١) انظر: \"أحكام القرآن\" للجصاص ٢/ ٦٦٨ - ٦٦٩، \"المبسوط\" ٤/ ٩٦ - ٩٧، \"المنتقى\" ٢/ ٢٥٠ - ٢٥١، \"المجموع\" ٧/ ٣٤٣ - ٣٤٤، \"الفروع\" ٣/ ٤٥٩.\n(^٢) انظر هذِه الآثار في \"تفسير الطبري\" ٥/ ٤٩ - ٥٠.\n(^٣) \"الإجماع\" لابن المنذر ص ٦٧ (١٨٥).\n(^٤) مسلم (١١٩٦) كتاب: الحج، باب: تحريم الصيد للمحرم.","vol":"12","page":335},{"text":"<span data-type='title' id=toc-1381>٣ - [باب] إِذَا رَأَى المُحْرِمُونَ صَيْدًا فَضَحِكُوا فَفَطِنَ الحَلَالُ</span>\n١٨٢٢ - حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، حَدَّثَنَا عَلِيُّ بْنُ المُبَارَكِ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، أَنَّ أَبَاهُ حَدَّثَهُ قَالَ: انْطَلَقْنَا مَعَ النَّبِيِّ - ﷺ - عَامَ الحُدَيْبِيَةِ فَأَحْرَمَ أَصْحَابُهُ، وَلَمْ أُحْرِمْ، فَأُنْبِئْنَا بِعَدُوٍّ بِغَيْقَةَ، فَتَوَجَّهْنَا نَحْوَهُمْ، فَبَصُرَ أَصْحَابِي بِحِمَارِ وَحْشٍ، فَجَعَلَ بَعْضُهُمْ يَضْحَكُ إِلَى بَعْضٍ، فَنَظَرْتُ فَرَأَيْتُهُ، فَحَمَلْتُ عَلَيْهِ الفَرَسَ، فَطَعَنْتُهُ فَأَثْبَتُّهُ، فَاسْتَعَنْتُهُمْ فَأَبَوْا أَنْ يُعِينُونِي، فَأَكَلْنَا مِنْهُ، ثُمَّ لَحِقْتُ بِرَسُولِ اللهِ - ﷺ - وَخَشِينَا أَنْ نُقْتَطَعَ، أَرْفَعُ فَرَسِي شَأْوًا وَأَسِيرُ عَلَيْهِ شَأْوًا، فَلَقِيتُ رَجُلًا مِنْ بَنِي غِفَارٍ فِي جَوْفِ اللَّيْلِ، فَقُلْتُ: أَيْنَ تَرَكْتَ رَسُولَ اللهِ - ﷺ -؟ فَقَالَ: تَرَكْتُهُ بِتَعْهِنَ وَهُوَ قَائِلٌ السُّقْيَا. فَلَحِقْتُ بِرَسُولِ اللهِ - ﷺ - حَتَّى أَتَيْتُهُ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ أَصْحَابَكَ أَرْسَلُوا يَقْرَءُونَ عَلَيْكَ السَّلَامَ وَرَحْمَةَ اللهِ وَبَرَكَاتِهِ، وَإِنَّهُمْ قَدْ خَشُوا أَنْ يَقْتَطِعَهُمُ العُدُوُّ دُونَكَ، فَانْظُرْهُمْ. فَفَعَلَ، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّا اصَّدْنَا حِمَارَ وَحْشٍ، وَإِنَّ عِنْدَنَا فَاضِلَةً. فَقَالَ رَسُولُ اللهِ - ﷺ - لأَصْحَابِهِ: \"كُلُوا\". وَهُمْ مُحْرِمُونَ. [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح: ٤/ ٢٦]\nثم ساقه. و:","vol":"12","page":336},{"text":"<span data-type='title' id=toc-1382>٤ - باب لَا يُعِينُ المُحْرِمُ الحَلَالَ فِي قَتْلِ الصَّيْدِ</span>\n١٨٢٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا صَالِحُ بْنُ كَيْسَانَ، عَنْ أَبِي مُحَمَّدٍ نَافِعٍ -مَوْلَى أَبِي قَتَادَةَ- سَمِعَ أَبَا قَتَادَةَ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِالقَاحَةِ مِنَ المَدِينَةِ عَلَى ثَلَاثٍ ح. وَحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا صَالِحُ بْنُ كَيْسَانَ، عَنْ أَبِي مُحَمَّدٍ، عَنْ أَبِي قَتَادَةَ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِالقَاحَةِ، وَمِنَّا المُحْرِمُ، وَمِنَّا غَيْرُ المُخرِمِ، فَرَأَيْتُ أَصْحَابِي يَتَرَاءَوْنَ شَيْئًا فَنَظَرْتُ، فَإِذَا حِمَارُ وَحْشٍ -يَعْنِي: وَقَعَ سَوْطُهُ- فَقَالُوا: لَا نُعِينُكَ عَلَيْهِ بِشَيْءٍ، إِنَّا مُحْرِمُونَ. فَتَنَاوَلْتُهُ فَأَخَذْتُهُ، ثُمَّ أَتَيْتُ الحِمَارَ مِنْ وَرَاءِ أَكَمَةٍ، فَعَقَرْتُهُ، فَأَتَيْتُ بِهِ أَصْحَابِي، فَقَالَ بَعْضُهُمْ: كُلُوا. وَقَالَ بَعْضُهُمْ لَا تَأْكُلُوا. فَأَتَيْتُ النَّبِيَّ - ﷺ - وَهُوَ أَمَامَنَا، فَسَأَلْتُهُ، فَقَالَ: \"كُلُوهُ، حَلَالٌ\". قَالَ لَنَا عَمْرٌو: اذْهَبُوا إِلَى صَالِحٍ فَسَلُوهُ عَنْ هَذَا وَغَيْرِهِ، وَقَدِمَ عَلَيْنَا هَا هُنَا. [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح ٤/ ٢٦]\nثم ساقه. و:","vol":"12","page":337},{"text":"<span data-type='title' id=toc-1383>٥ - باب لَا يُشِيرُ المُحْرِمُ إِلَى الصَّيْدِ لِكَىْ يَصْطَادَهُ الحَلَالُ</span>\n١٨٢٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عُثْمَانُ -هُوَ: ابْنُ مَوْهَبٍ- قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ أَبِي قَتَادَةَ، أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ حَاجًّا، فَخَرَجُوا مَعَهُ، فَصَرَفَ طَائِفَةً مِنْهُمْ فِيهِمْ أَبُو قَتَادَةَ، فَقَالَ: خُذُوا سَاحِلَ البَحْرِ حَتَّى نَلْتَقِىَ. فَأَخَذُوا سَاحِلَ البَحْرِ، فَلَمَّا انْصَرَفُوا أَحْرَمُوا كُلُّهُمْ إِلاَّ أَبُو قَتَادَةَ لَمْ يُحْرِمْ، فَبَيْنَمَا هُمْ يَسِيرُونَ إِذْ رَأَوْا حُمُرَ وَحْشٍ، فَحَمَلَ أَبُو قَتَادَةَ عَلَى الحُمُرِ، فَعَقَرَ مِنْهَا أَتَانًا، فَنَزَلُوا فَأَكَلُوا مِنْ لَحْمِهَا، وَقَالُوا: أَنَأْكُلُ لَحْمَ صَيْدٍ وَنَحْنُ مُحْرِمُونَ؟! فَحَمَلْنَا مَا بَقِيَ مِنْ لَحْمِ الأَتَانِ، فَلَمَّا أَتَوْا رَسُولَ اللهِ - ﷺ - قَالُوا: يَا رَسُولَ اللهِ، إِنَّا كُنَّا أَحْرَمْنَا وَقَدْ كَانَ أَبُو قَتَادَةَ لَمْ يُحْرِمْ، فَرَأَيْنَا حُمُرَ وَحْشٍ، فَحَمَلَ عَلَيْهَا أَبُو قَتَادَةَ، فَعَقَرَ مِنْهَا أَتَانًا، فَنَزَلْنَا فَأَكَلْنَا مِنْ لَحْمِهَا، ثُمَّ قُلْنَا: أَنَأْكُلُ لَحْمَ صَيْدٍ وَنَحْنُ مُحْرِمُونَ؟! فَحَمَلْنَا مَا بَقِيَ مِنْ لَحْمِهَا. قَالَ: \"مِنْكُمْ أَحَدٌ أَمَرَهُ أَنْ يَحْمِلَ عَلَيْهَا أَوْ أَشَارَ إِلَيْهَا؟ \". قَالُوا: لَا. قَالَ: \"فَكُلُوا مَا بَقِيَ مِنْ لَحْمِهَا\". [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح: ٤/ ٢٨]\nثم ساقه.\nوقال في باب: لا يعين: قال لنا عمرو: اذهبوا إلى صالح فسلوه عن هذا وغيره. يعني أن ابن عيينة قال لنا ذلك، وعمرو هو ابن دينار، كأن عمرًا دلهم على أخذه من صالح.\nوفي \"شرح ابن بطال\" بعد كلامه على الآية باب: إذا صاد الحلال فأهدى للمحرم الصيد أكله، ثم ساق أثر أنس وابن عباس، وحديث أبي قتادة (^١).\nإذا عرفت ذَلِكَ؛ فالكلام عليه من وجوه:\n_________\n(^١) ورد في هامش الأصل ما نصه: وكذا في نسختي.","vol":"12","page":338},{"text":"أحدها: فيه من الفقه:\nأن لحم الصيد حلال أكله للمحرم إذا لم يصده أو لم يصد من أجله وصاده حلال، وفي ذَلِكَ دليل أن قوله تعالى: ﴿وَحُرِّمَ عَلَيْكُمْ صَيْدُ البَرِّ مَا دُمْتُمْ حُرُمًا﴾ أن معناه: الاصطياد، وقتل الصيد وأكله لمن صاده، وإن لم يصده فليس ممن عني بالآية يبينه قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ﴾؛ لأن هذِه إنما نهى فيها عن قتله واصطياده لا غير، وهذِه مسألة اختلف فيها السلف قديمًا، فذهبت طائفة إلى أنه يجوز للمحرم أكل ما صاده الحلال، روي عن عمر وعثمان والزبير وعائشة وأبي هريرة، وإليه ذهب الكوفيون وذهبت طائفة إلى أن ما صاده الحلال للمحرم أو من أجله فلا يجوز له أكله، وما لم يصد له فلا بأس بأكله، وهو الصحيح عن عثمان، وروي عن عطاء (^١)، وهو قول مالك والشافعي وأحمد وإسحاق وأبي ثور وداود.\nقال أبو عمر: وهو أعدل المذاهب وأولاها، وعليه يصح استعمال الأحاديث وتحريمها، وفيه مع ذَلِكَ نص حسن (^٢) -يعني: حديث جابر الآتي (^٣) - وذكر ابن القصار أن المحرم إذا أكل ما صيد من أجله فعليه الجزاء استحسانًا لا قياسًا، وعند أبي حنيفة والشافعي: لا جزاء عليه.\nواحتج الكوفيون بقوله - ﵇ - للمحرمين: \"كلوا\" قالوا: فقد علمنا أن أبا قتادة لم يصده في وقت ما صاده، إرادة منه أن يكون له خاصة، وإنما أراد أن يكون له ولأصحابه الذين كانوا معه، وقد أباح ذَلِكَ له ولهم، ولم يحرمه؛ لإرادته أن يكون لهم معه، وقواه الطحاوي بإجماعهم أن الصيد لحرمة الإحرام على المحرم، ولحرمة الحرم على الحلال، وكان\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٤٨٣.\n(^٢) انظر: \"الاستذكار\" ١١/ ٣٠٤.\n(^٣) سيأتي تخريجه قريبًا.","vol":"12","page":339},{"text":"من صاد صيدًا في الحل فذبحه فيه، ثم أدخله الحرم فلا بأس بأكله فيه، ولم يكن إدخاله لحم الصيد الحرم (كله) (^١) كإدخاله الصيد حيًّا في الحرم؛ لأنه لو كان كذلك لنهي عن إدخاله فيه، ومنع من أكله كما يمنع من الصيد ولكان إذا أكله في الحرم وجب عليه ما يجب في قتله فلما كان الحرم لا يمنع من لحم الصيد الذي صيد في الحل كما يمنع صيد الحي كان النظر على ذلك أن يكون كذلك الإحرام يحرم على المحرم الصيد ولا يحرم عليه لحمه إذا تولى الحلال ذبحه قياسًا ونظرًا (^٢).\nوحجة من أجاز له أكل ما لم يصد له؛ لأن أبا قتادة إنما صاده لنفسه لا للمحرمين، اجتمع وكان وجهه النبي - ﷺ - طريق البحر مخافة العدو فلم يكن محرمًا حين اجتمع مع أصحابه؛ لأن مخرجهم لم يكن واحدًا، فلم يكن صيده للمحرمين ولا بعونهم، ألا ترى قوله: (فأبوا أن يعينوني)، فلذلك أجاز لهم أكله، وعلى هذا تتفق الأحاديث في أكل الصيد ولا تتضاد، وقد روي هذا المعنى عن رسول الله - ﷺ -، روى جابر مرفوعًا: \"صيد البر لكم حلال ما لم تصيدوه، أو يصاد (^٣) لكم\"، صححه الحاكم على شرط الشيخين (^٤)،\n_________\n(^١) من (ج).\n(^٢) \"شرح معاني الآثار\" ٢/ ١٧٥ - ١٧٦ كتاب: الحج، باب: الصيد يذبحه الحلال في الحل هل للمحرم أن يأكل منه أم لا؟.\n(^٣) كذا في الأصل، وعليها: (كذا).\n(^٤) رواه أبو داود (١٨٥١) كتاب: المناسك، باب: لحم الصيد للمحرم، والترمذي (٨٤٦) كتاب: الحج، باب: ما جاء في أكل الصيد للمحرم، والنسائي ٥/ ١٨٧ كتاب: مناسك الحج، إذا أشار المحرم إلى الصيد فقتله الحلال، وأحمد ٣/ ٣٦٢، وابن الجارود ٢/ ٧٢ - ٧٣ (٤٣٧)، وابن خزيمة ٤/ ١٨٠ (٢٦٤١)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٧١ كتاب: مناسك الحج، باب: الصيد، =","vol":"12","page":340},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وابن حبان ٩/ ٢٨٣ (٣٩٧١) كتاب: الحج، باب: الصيد، وابن حبان ٩/ ٢٨٣ (٣٩٧١) كتاب: الحج، باب: ما يباح للمحرم وما لا يباح، والدارقطني ٢/ ٢٩٠، والحاكم في \"المستدرك\" ١/ ٤٥٢، ٤٧٦ كتاب: المناسك، وقال: حديث صحيح على شرط الشيخين ولم يخرجاه -والبيهقي ٥/ ١٩٠ كتاب: الحج، باب: ما لا يأكل المحرم من الصيد. جميعًا من طريق عمرو بن أبي عمرو مولى المطلب بن عبد الله بن حنطب، عن المطلب عن جابر. ومن قبلهما أتي هذا الحديث وضُعف، قال الترمذي: المطلب لا نعرف له سماعًا من جابر.\nوقال أبو حاتم الرازي: المطلب بن عبد الله بن حنطب عامة أحاديثه مراسيل، لم يدرك أحدًا من أصحاب النبي - ﷺ - إلا سهل بن سعد وأنسًا وسلمة بن الأكوع ومن كان قريبًا منهم، ولم يسمع من جابر ولا من زيد بن ثابت ولا من عمران بن حصين اهـ \"مراسيل ابن أبي حاتم\" ص: ٢١٠.\nوقال ابن سعد: كان المطلب كثير الحديث وليس يحتج بحديثه؛ لأنه يرسل عن النبي - ﷺ - وليس له لقي وعامة أصحابه يدلسون اهـ \"الطبقات الكبرى- القسم المتمم\" ص: ١١٦ (٢١).\nوقال الذهبي في \"ميزان الاعتدال\" ٥/ ٢٥٤ (٨٥٩٣): يرسل عن كبار الصحابة وقال العلائي: قال البخاري: لا أعرف للمطلب عن أحد من الصحابة، سماعًا إلا قوله: حدثني من شهد خطبة النبي - ﷺ - اهـ \"جامع التحصيل\" (٧٧٤).\nوقال الحافظ: عمرو مولى المطلب مختلف فيه، وإن كان من رجال الصحيحين اهـ \"تلخيص الحبير\" ٢/ ٢٧٦.\nوقال ابن التركماني في \"الجوهر النقي\" ٥/ ١٩٠: الحديث في نفسه معلول، عمرو بن أبي عمرو مع اضطرابه في هذا الحديث متكلم فيه، قال ابن معين وأبو داود: ليس بالقوي، زاد يحيى: وكان مالك يستضعفه، وقال السعدي: مضطرب الحديث اهـ.\nوالحديث أورده ابن حزم في \"المحلى\" ٧/ ٢٥٣ وقال: خبر جابر خبر ساقط؛ لأنه عن عمرو بن أبي عمرو وهو ضعيف. وقد ضعفه أيضًا الألباني في \"ضعيف أبي داود\" (٢٣٠) وقال: إسناده ضعيف لانقطاعه، وقال الترمذي: المطلب لا نعرف له سماعًا عن جابر، ثم هو إلى ذلك كثير التدليس، وقد عنعنه، وهذِه هي العله الحقيقية وقد أعل بغيرها. ا. هـ","vol":"12","page":341},{"text":"وقال أحمد: وإليه أذهب (^١).\nوقالت طائفة: لحم الصيد محرم على المحرمين على كل حال، ولا يجوز لمحرم أكله على ظاهر قوله تعالى: ﴿وَحُرِّمَ عَلَيْكُمْ صَيْدُ البَرِّ مَا دُمْتُمْ حُرُمًا﴾، قال ابن عباس: هي مبهمة (^٢). وهو مذهب علي وابن عمر، وبه قال الثوري، وهي رواية ابن القاسم عن مالك، وبه قال إسحاق، واحتجوا بحديث الصعب بن جثامة الآتي بعد، وفيه: \"إنا لم نرده عليك إلا أنا حرم\" (^٣) فلم يعتل بغير الإحرام، واعتل من أجاز أكله بأنه - ﵇ - إنما رده؛ لأنه كان حيًّا ولا يحل للمحرم قتل الصيد ولو كان لحمًا لم يرده؛ لقوله في حديث أبي قتادة. وستأتي رواية من روى أن الحمار كان مذبوحًا، في باب: إذا أهدى للمحرم حمارًا وحشيًّا لم يقبل (^٤)، وإنما لم يجعل - ﵇ - ضحك المحرمين بعضهم إلى\n_________\n(^١) انظر: \"مسائل الإمام أحمد\" برواية الكوسج (١٥١٨)، و\"المسائل برواية صالح\" (١٠١، ٥٨٠)، و\"المسائل برواية عبد الله\" (٧٦٧: ٧٧٢)، \"المغني\" ٥/ ١٣٧).\n(^٢) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٢٨ (٨٣٣٠) كتاب: الحج، باب: ما ينهى عنه المحرم من أكل الصيد، وسعيد بن منصور في \"سننه\" ٤/ ١٦٣٣ (٨٣٨)، وابن أبي شيبة ٣/ ٢٩٥ (١٤٤٧٥) كتاب: الحج، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٢٧١ عن مجاهد عن ابن عباس.\n(^٣) سيأتي برقم (١٨٢٥).\n(^٤) لم أقف على هذِه الرواية بهذا اللفظ في الباب الذي أشار إليه المصنف ولا في غيره قط، وقد ذكر هذا الكلام ابن بطال في \"شرحه\" ٤/ ٤٨٥، ويبدو أن المصنف قد نقله عنه، قال الحافظ في \"الفتح\" ٤/ ٣١: قوله: باب إذا أهدى -أي الحلال- للمحرم حمارًا وحشيا حيا لم يقبل، كذا قيده في الترجمة بكونه حيًا، وفيه إشارة إلى أن الرواية التي تدل على أنه كان مذبوحًا موهومة اهـ.\nوتعقب العيني في \"عمدة القاري\" ٨/ ٣٥٥ - ٣٥٦ الحافظ قائلًا: قال بعضهم -قلت: يقصد الحافظ- كذا قيده في الترجمة بكونه حيًا، وفيه إشارة إلى أن الرواية =","vol":"12","page":342},{"text":"بعض دلالة على الصيد وأباح لهم أكله؛ لأن ضحك المحرم إلى المحرم مثله ممن لا يحل له الصيد لا حرج فيه، وإن كان قد آل إلى أن تنبه عليه أبو قتادة فلم يكن أبو قتادة عندهم ممن يقتنص صيدًا، فلذلك لم يجب عليهم جزاء ولا حرم عليهم أكله، وأما إذا أشار المحرم على قانص بصيد أو طالب له أو أغراه به أو أعطاه سلاحًا أو أعانه برأي فيكره له أكله لقوله - ﵇ -: \"أمنكم أحد أمران يحمل عليها أو أشار إليها؟ \" قالوا: لا. قال: \"كلوا ما بقي من لحمها\".\nوفي ذَلِكَ دليل على أنه لا يحرم عليهم بما سوى ذَلِكَ، ودل ذَلِكَ على أن معنى قوله في الحديث السالف \"أو يصاد لكم\" (^١) أنه على ما صيد لهم بأمرهم، وهو يدل على أن المحرم إذا أعان على الصيد\n_________\n= التي تدل على أنه كان مذبوحًا موهومة. انتهى، قلت -أي العيني: لم يذكر هذا القيد في حديث الباب صريحًا، ولكن قوله: أهدى لرسول الله - ﷺ - حمارًا وحشيًا، يحتمل أن يكون هذا الحمار حيًا، ويحتمل أن يكون مذبوحًا، ولكن مسلمًا صرح في إحدى رواياته عن الزهري: من لحم حمار وحش، وفي رواية منصور عن الحكم: أهدى رجل حمار وحش، وفي رواية شعبة عن الحكم: عجز حمار وحش يقطر دمًا، وفي رواية زيد بن أرقم: أهدي له عضو من لحم صيد، وهذِه الروايات كلها تدل على أنه كان مذبوحًا موهومة؟ قوله: (لم يقبل) بمعنى لا يقبل اهـ.\nوتعقبه الحافظ في \"انتقاض الاعتراض\" ٢/ ٢١ بعدما أورد كلام نفسه في \"الفتح\" ورد العيني عليه في \"العمدة\" فقال: ليس بينها سابقة جمع وإنما عليه أن يبين كونها موهومة؟، ولكن اعترف المعاند بالحجة ولو أقيمت (…) ولكن التعصب يغطي عن البصيرة اهـ. بتصرف. قلت: هذا البياض كذا في المطبوع من \"الانتقاض\".\nوهذا اللفظ قد رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٧٠ وأبو بكر الإسماعيلي في \"المعجم\" ٢/ ٦٩٠ - ٦٩١، والخطيب في \"تاريخ بغداد\" ٩/ ٤٤٩ - ٤٥٠، جميعًا من حديث سعيد بن جبير عن ابن عباس، به.\n(^١) تقدم تخريجه قريبًا مستوفًى، وهو حديث ضعيف.","vol":"12","page":343},{"text":"بما قل أو كثر فقد فعل ما لا يجوز، واختلفوا في ذَلِكَ، فقالت طائفة: إنْ دل محرم حلالًا على صيد أو أشار إليه أو ناوله سيفًا أو شبهه حَتَّى قتله فعلى المحرم الدال أو المعين له الجزاء، روي ذَلِكَ عن علي وابن عباس (^١)، وقال به عطاء والكوفيون وأحمد وإسحاق، واحتجوا بقوله: \"هل أشرتم أو أعنتم؟ \" قالوا: لا. فدل ذَلِكَ أنه إنما يحرم عليهم إذا فعلوا شيئًا من هذا، ولا يحرم عليهم بما سوى ذَلِكَ، فجعل الإشارة والمعاونة كالقتل؛ لأن الدلالة سبب يتوصل به إلى إتلاف الصيد، فوجب الجزاء، دليله من نصب شبكة حَتَّى وقع فيها صيد فمات، وقال مالك وابن الماجشون والشافعي وأبو ثور: لا جزاء على الدال، وهو قول أصبغ، واحتجوا فقالوا: الدال ليس بمباشر للقتل، وقد اتفقنا على أنه لو دل حلال حلالًا على قتل صيد في الحرم لم يكن على الدال جزاء؛ لأنه لم يحصل منه قتل الصيد، فكذلك ها هنا، وقد تقرر أنه لو دل على رجل مسلم فقتله المدلول لم يجب على الدال ضمان، وحرمة المسلم أعظم من حرمة الصيد، ولا حجة للكوفيين في حديث أبي قتادة؛ لأنه إنما سألهم عن الإشارة والمعاونة؛ لأجل أنه يكره لهم أكلُه، ولم يتعرض لذكر الجزاء، فمن أثبت الجزاء فعليه الدليل، وأيضًا فإن القاتل انفرد بقتله بعد الدلالة بإرادته واختياره مع كون الدال منفصلًا عنه فلا يلزمه ضمان، وهذا كمن دل محرمًا أو صائمًا على امرأة فوطئها، ومحظورات الإحرام لا تجب فيها الكفارات بالدلالة كمن دل على طيب أو لباس (^٢).\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٤٠٠ (١٥٥١٥). وقول عطاء فيه: (١٥٥١٣).\n(^٢) انظر: \"المبسوط\" ٤/ ٧٩ - ٨٠، \"المنتقى\" ٢/ ٢٤١، \"الأم\" ٢/ ١٧٦، \"المجموع\" ٧/ ٣٥١ - ٣٥٢، \"المغني\" ٥/ ١٣٣، \"الفروع\" ٣/ ٤١١.","vol":"12","page":344},{"text":"تنبيهات:\nأحدها: فيه أنه لا يعان المحرم على الصيد بقول ولا فعل.\nثانيها: مجاوزة أبي قتادة المواقيت يحتمل أن يكون لم يقصد نسكًا وإنما جاء لكثرة الجمع، ويجوز أن تكون المواقيت لم توقت إذ ذاك.\nقال الأثرم: كنت أسمع أصحاب الحديث يتعجبون من هذا الحديث، ويقولون: كيف جاز لأبي قتادة أن يجاوز الميقات غير محرم، ولا يدرون ما وجهه حَتَّى رأيته مفسرًا. وفي رواية عياض بن عبد الله عن أبي سعيد -أي: في \"الصحيح\"- قال: خرجنا مع رسول الله - ﷺ - فأحرمنا، فلما كنا مكان كذا وكذا إذا نحن بأبي قتادة، كان النبي - ﷺ - قد بعثه في شيء سماه، فذكر حديث الحمار الوحشي (^١).\nوعند الطحاوي: بعث النبي - ﷺ - أبا قتادة على الصدقة. قال أبو سعيد: وخرج هو - ﵇ - وأصحابه محرمون حَتَّى نزلوا عسفان. وفي \"الإكليل\" للحاكم من حديث الواقدي عن ابن أبي سبرة، عن موسى بن ميسرة، عن عبد الله بن أبي قتادة، عن أبيه قال: سلكنا في عمرة القضية على الفرع، وقد أحرم أصحابي غيري فرأيت حمارًا، الحديث. فزعم المنذري أن أهل المدينة أرسلوه إلى رسول الله - ﷺ - يعلمونه أن بعض العرب ينوي غزو المدينة، والثابت في \"الصحيح\": خرجنا مع رسول الله - ﷺ - فمنا المحرم، ومنا غير المحرم، وفي لفظ: أحرم الصحابة ولم يحرم هو (^٢).\n_________\n(^١) رواه البزار كما في \"الكشف\" (١١٠١)، والطحاوي في \"المعاني\" ٢/ ١٧٣، وابن حبان ٩/ ٢٧٩ (٣٩٧٦)، وقال الهيثمي ٣/ ٢٣٠: رواه البزار ورجاله ثقات.\n(^٢) سلف برقم (١٨٢١ - ١٨٢٢)، ورواه مسلم (١١٩٦/ ٥٦).","vol":"12","page":345},{"text":"ثالثها: قوله: (يضحك بعضهم إلى بعض). ووقع في رواية: فضحك بعضهم إليّ، بتشديد الياء وهو خطأ وتصحيف كما قال القاضي (^١)، والصواب: يضحك إلى بعض، فأسقط لفظة (بعض) والصواب إثباتها؛ لأنهم لو ضحكوا إليه كانت إشارة منهم، وقد صرح في الحديث أنهم لم يشيروا إليه.\nقال النووي: لا يمكن رد هذِه الرواية فقد صحت هي والرواية الأخرى وليس في واحدة منهما دلالة ولا إشارة إلى الصيد، وأن مجرد الضحك ليس فيه إشارة منهم، وإنما تعجبوا من عروض الصيد ولا قدرة لهم عليه، ومنعهم منه (^٢). وكذا قال ابن التين: يريد أنهم لم يخبروه بمكان الصيد حَتَّى رآه بنفسه ولا أشاروا إليه. وفي الحديث ما يقتضي أن ضحكهم ليس بدلالة ولا إشارة، بين ذَلِكَ في حديث عثمان بن موهب فقال: \"أمنكم أحد أشار إليه؟ \". فقالوا: لا.\nرابعها: معنى: (أرفع فرسي شأوًا) أي: أرفعه في سيره وأجريه، والشأو: الطلق والغاية، ومعناه: أركضه ركضًا شديدًا وقتًا، وأسهل سيره وقتًا، وقال ابن التين: الرفع دون الحضر والشأو: الرفعة، وهو أشبه بالحديث، وقيل: الشأو: الغاية، وقال ابن فارس: السبق، قال: ومرفوع الناقة في السير خلاف موضوعها (^٣).\nخامسها: قوله: (وهو قائل السقيا). قال ابن التين: هي سقيا بني غفار. قلت: وهي بضم السين المهملة وسكون القاف ثم مثناة تحت ثم ألف مقصورة. قال عياض: هي قرية جامعة بين مكة والمدينة من\n_________\n(^١) \"إكمال المعلم\" ٤/ ٢٠٠.\n(^٢) \"مسلم بشرح النووي\" ٨/ ١١١.\n(^٣) \"مجمل اللغة\" ٢/ ٣٩١ - ٣٩٢.","vol":"12","page":346},{"text":"عمل الفرع (^١). قال أبو عبيد: قال كثير: إنما سميت بذلك لما سقيت من الماء العذب، وهي كثيرة الآبار والعيون والبرك، وكثير فيها صدقات للحسين بن زيد. وقال ياقوت: هي من البحر على سبعة فراسخ (^٢)، وفي \"الأماكن\". للزمخشري السقيا: السيل الذي تفرع في عرفة بمسجد إبراهيم.\nوفي قوله: قائل السقيا وجهان: أصحهما وأشهرهما، كما قال النووي من القيلولة يعني: تركته بتعهن (^٣). وفي عزمه أن يقيل بالسقيا.\nوالثاني بالباء الموحدة، وهو ضعيف غريب، وكأنه تصحيف وإن صح فمعناه: أن تعهن موضع مقابل السقيا.\nسادسها: (تعهن) بالتاء المثناة فوق، قال أبو عبيد: صح أنها موضع بين القاحة (^٤) والسقيا، وقال صاحب \"المطالع\": تعهن: عين ماء وهي على ثلاثة أميال من السقيا، وهي بكسر الأول والثالث، كذا ضبطناه عن شيوخنا، وكذا قيده البكري (^٥)، وضبطناه عن بعضهم بفتح أوله وكسر ثالثه، وإسكان العين في كلا الضبطين، وعن أبي ذر: تعهن. قال عياض: بلغني عن أبي ذر أنه قال: سمعت العرب تقوله بضم التاء وفتح العين وكسر الهاء، قال: وهذا ضعيف (^٦).\nسابعها: قوله: (إنهم خشوا أن يقتطعوا دونك)، وقع في رواية أبي الحسن بالهمز ولا وجه له. كما قال ابن التين. وقوله: (وعندي\n_________\n(^١) \"إكمال المعلم\" ٤/ ١٩٩.\n(^٢) \"معجم البلدان\" ٣/ ٢٢٨.\n(^٣) \"مسلم بشرح النووي\" ٨/ ١١٢.\n(^٤) ورد بهامش \"م\": القحاة بين الجحفة وقدير، وري بالفاء وهو وهم، ووقع في \"مغازي ابن إسحاق\" بالفاء والجيم، ورد عليه بن هشام.\n(^٥) \"معجم ما استعجم\" ١/ ٣١٥.\n(^٦) \"إكمال المعلم\" ٤/ ١٩٩.","vol":"12","page":347},{"text":"منه فاضلة) (^١) أي: قطعة فضلت وهيئت، وروى بعضهم: فاضله بضم اللام وهاء ضمير بعدها.\nوقوله للقوم: \"كلوا\" وهم محرمون، فيه جواز أكل المحرم من الصيد إذا لم يصد من أجله، ولم يعن عليه ولا أشار كما سلف، وهو قول كافة الفقهاء. وغيقة في الحديث الثاني بفتح الغين المعجمة ثم ياء مثناة تحت ثم قاف ثم هاء (^٢)، قال أبو عبيد: هو موضع رسم رضوى لبني غفار بن مليل وهو بين مكة والمدينة، وقال يعقوب: غيقة: قليب لبني ثعلبة حذاء النواشر، والنواشر قارات بأعالي وادي المياه لهم ولأشجع.\nقال أبو عبيد: وغيقة لبني غفار صحيح. وفي \"شرح شعر كثير\" ليعقوب: غديقة .. على شاطئ البحر فوق العذيبة، قال: وغيقة أيضًا سرة واد لبني ثعلبة، وقال مرة: غيقة موضع عند حرة النار لبني ثعلبة بن سعد بن ذبيان.\nوالقاحة: بقاف ثم ألف ثم حاء مهملة خفيفة على ثلاث مراحل من المدينة قبل السقيا بنحو ميل، قال عياض: كذا قيدوه، ورواه بعضهم عن البخاري بالفاء، وهو وهم والصواب بالقاف (^٣)، وزعم ابن إسحاق في \"مغازيه\" أنها بفاء وجيم، ورد ذَلِكَ عليه ابن هشام، وقال الحازمي: هي موضع بين الجحفة وقديد.\n_________\n(^١) سبق برقم (١٨٢١).\n(^٢) سلف برقم (١٨٢١)، وانظر: \"معجم ما استعجم\" ٣/ ١٠١٠ - ١٠١١، و\"معجم البلدان\" ٤/ ٢٢١ - ٢٢٢.\n(^٣) \"إكمال المعلم\" ٤/ ١٩٩.","vol":"12","page":348},{"text":"ثامنها: قوله: (فأثبته) أي: تركته في مكانه لا يفارقه، وكانت فرسه يقال لها: الجرادة.\nوقوله: (وخشينا أن نقتطع)، ضبط بالتاء والنون وبالمثناة تحت (^١).\nقال ابن قرقول: أي يحوزنا العدو عنك، ومن حملتك وكذلك تقتطع دوننا أي: يؤخذ وينفرد به. وقال القرطبي: أي خفنا أن يحال بيننا وبينهم ويقتطعوا بنا عنهم (^٢).\nوقوله: (إنا اصَّدْنا حمار وحش) كذا هو مضبوط بتشديد الصاد، وفي نسخة: (صدنا) قال ابن التين في الأول: كذا وقع واللغة على صدنا من صاد يصيد، وكذا وقع عند الأصيلي صدنا، وقال بعضهم: من أدغم فعلى لغة من يقول مصَّبر في مصطبر، وقراءة بعضهم: (أن يصَّلحا بينهما صلحًا) [النساء: ١٢٨] (^٣).\nوقوله: (بالقاحة) من المدينة على ثلاث مراحل (^٤). وقد سلف، والأكمة: التل، وسلف في الاستسقاء ويجمع أكم ثم أكام، والأتان أنثى من الحمر وجمعها أتن، ذكره ابن فارس (^٥).\nتاسعها: قوله: (انطلقنا مع النبي - ﷺ - عام الحديبية) وفي الباب الأخير أن رسول الله - ﷺ - خرج حاجًا والحديبية لا حج فيها، وإنما كانت عمرة ولم يحج إلا حجة الوداع، فالمراد: حاجًّا أي: معتمرًا؛\n_________\n(^١) في هامش الأصل: التاء والنون والياء كله في أول نقتطع.\n(^٢) \"المفهم\" ٣/ ٢٨١.\n(^٣) انظر: \"الحجة للقراء السبعة\" ٣/ ١٨٣ - ١٨٤، و\"الكشف عن وجوه القراءات السبع\" ١/ ٣٩٨ - ٣٩٩.\n(^٤) انظر: \"معجم ما استعجم\" ٣/ ١٠٤٠، و\"معجم البلدان\" ٤/ ٢٩٠.\n(^٥) \"مجمل اللغة\" ١/ ٨٥ - ٨٦.","vol":"12","page":349},{"text":"لأنه القصد.\nوقوله: فأحرموا كلهم إلا أبو قتادة. هذا على قول الكوفيين؛ لأنه استثناء من الموجب، ولم يجزه البصريون.\nوقوله: (فنظر أصحابي بحمار وحشٍ) أدخل الباء، وإن كان نظر متعديًا حملًا على بصر، فكأنه قال: فبصر أصحابي بحمار وحش، وكذا وقع لأبي ذر: فبصر، وجاء في رواية: أعنتم أو أصَّدتم؟ بتشديد الصاد وتخفيفها (^١)، يعني: أمرتم به أو جعلتم من يصيده، وقيل معناه: أثرتم الصيد من موضعه، يقال: أصدت الصيد -مخففًا -أي: أثرته. وهو أولى من رواية أصدتم بالتشديد؛ لأنه - ﵇ - علم أنهم لم يصيدوا، وإنما سألوه عما صاده غيرهم، نعم قال ابن درستويه: أصدتم كلام العامة، وقال اللبلي وغيره: لم نرى من قاله بالألف، وفي \"المحكم\" عن ابن الأعرابي: صدنا كمأة، قال: وهو من جيد كلام العرب ولم يفسره، قال ابن سيده: وعندي أنه يريد استثرنا كما يقال: استثار (^٢).\nقلت: ولعل هذا الموقع لمن قال: أصدت أي: أثرت.\nالعاشر: الذي في ألفاظ الصحيح أنه - ﵇ - أكل منه (^٣). وفي الدارقطني (^٤) عن أبي قتادة: إني إنما اصطدته لك، فأمر أصحابه - ﵇ - فأكلوه، ولم يأكله هو، قال أبو بكر النيسابوري: قوله: اصطدته. وقوله: ولم يأكله. لا أعلم أحدًا ذكره في هذا الحديث غير معمر،\n_________\n(^١) رواها مسلم (١١٩٦/ ٦١) باب: تحريم الصيد للمحرم.\n(^٢) \"المحكم\" ٨/ ٢٣٦.\n(^٣) سيأتي هذا اللفظ برقم (٢٥٧٠) كتاب: الهبة، باب: من استوهب من أصحابه شيئًا.\n(^٤) في هامش الأصل: هو في \"سنن ابن ماجه\" أيضًا. [ابن ماجه ٣٠٩٣].","vol":"12","page":350},{"text":"وهو موافق لما روي عن عثمان بن عفان (^١). وقال غيره: هذِه لفظ غريبة لم نكتبها إلا من هذا الوجه.\nالحادي عشر: حاصل ما في أكل المحرم الصيد مذاهب:\nأحدها: أنه ممنوع مطلقًا صيد لأجله أولًا، وهذا مذكور عن بعض السلف، دليله حديث الصعب بن جثامة الآتي (^٢)، وروي عن علي (^٣) وابن عمر (^٤) وابن عباس (^٥).\nثانيها: أنه ممنوع إن صاده أو صيد لأجله سواء، كان لإذنه أو بغير إذنه، وهو مذهب مالك والشافعي (^٦).\nثالثها: إن كان باصطياده أو بإذنه أو بدلالته حرم وإلا فلا، وإليه ذهب أبو حنيفة (^٧). وقال ابن العربي: يأكل ما صيد وهو حلال، ولا يأكل ما صيد بعد (^٨)، وحديث أبي قتادة هذا يدل على جواز أكله\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٢٩١.\n(^٢) قريبًا برقم (١٨٢٥).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٢٧ (٨٣٢٧) كتاب: المناسك، باب: ما ينهى عنه المحرم من أكل الصيد، وابن أبي شيبة ٣/ ٢٩٥ (١٤٤٧٦) كتاب: الحج، من كره أكله للمحرم، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٦٨، والبيهقي في \"سننه\" ٥/ ١٩٤ كتاب: الحج، باب: المحرم لا يقبل ما يهدى له من الصيد حيًا، وفي \"معرفة السنن والآثار\" ٧/ ٤٣٠ (١٠٥٨٦) كتاب: المناسك، ما يأكله المحرم من الصيد.\n(^٤) رواه عبد الرزاق ٤/ ٤٢٨ (٨٣٢٩)، وابن أبي شيبة ٣/ ٢٩٥ (١٤٤٧٥) والطحاوي ٢/ ١٦٩ - ١٧٠، والبيهقي ٥/ ١٩٤.\n(^٥) رواه ابن أبي شيبة ٣/ ٢٩٤ (١٤٤٧٠)، والبيهقي ٥/ ١٨٩.\n(^٦) انظر: \"التفريع\" ١/ ٣٢٨، \"البيان\" ٤/ ١٧٩.\n(^٧) \"الهداية\" ١/ ١٨٨.\n(^٨) انظر تفسيره لقوله تعالى: ﴿لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ﴾ ٢/ ٦٦٦.","vol":"12","page":351},{"text":"في الجملة، وهو على خلاف المذهب الأول، ويدل ظاهره أنه إذا لم يشر المحرم عليه ولا دل يجوز أكله، وقد سلف أنه لم يأكل منه في رواية (^١)، وذهب أبو حنيفة إلى أنه إن دل عليه فعليه الجزاء (^٢).\nفائدة: صيد البر أكثر ما يكون توالده ومثواه في البر، وصيد البحر ما يكون توالده ومثواه في الماء، والصيد هو الممتنع المتوحش في أصل الخلقة (^٣).\nفائدة: عزا صاحب \"الإمام \" إلى النسائي من حديث أبي حنيفة عن هشام، عن أبيه، عن جده الزبير قال: كنا نحمل الصيد ضعيفًا، ونتزوده ونحن محرمون مع رسول الله - ﷺ -، ورواه الحافظ أبو عبد الله البلخي في \"مسند أبي حنيفة\" من هذا الوجه، ومن جهة إسماعيل بن يزيد عن محمد بن الحسن، عن أبي حنيفة (^٤).\nفائدة أخرى: روى أبو يعلى الموصلي في \"مسنده\" من حديث محمد بن المنكدر: ثنا شيخ لنا، عن طلحة بن عبيد الله أن رجلًا سأل رسول الله - ﷺ - عن محل أصاب صيدًا أيأكله المحرم؟ قال: \"نعم\" (^٥)، ولمسلم: أهدي لطلحة طائر وهو محرم فقال: أكلنا مع رسول الله - ﷺ - (^٦)، وللدارقطني: أن رسول الله - ﷺ - أعطاه حمار وحشٍ وأمره أن يفرقه في الرفاق (^٧)، قال: والصحيح أنه من رواية عمير بن\n_________\n(^١) \"الهداية\" ١/ ١٨٣.\n(^٢) سلف قريبًا برقم (١٨٢١).\n(^٣) \"الهداية\" ١/ ١٨٣.\n(^٤) \"مسند أبي حنيفة\" (٣٢١).\n(^٥) \"مسند أبي يعلي\" ٢/ ٢٣ (٦٥٦ - ٦٥٧).\n(^٦) مسلم (١١٩٧).\n(^٧) في هامش الأصل: رواه النسائي عن عمير بن سلمة عن رجل من بهز. وأما أحمد فإنه ترجم لعمير وذكر هذا الحديث في ترجمته. وفي \"مسند بقي\": عمير بن أبي سلمة.","vol":"12","page":352},{"text":"سلمة عن رسول الله - ﷺ - (^١).\nولما ذكر مهنا عن أحمد أنه قال: أذهب لحديث جابر السالف، قال: ويروى عن طلحة والزبير وعمر وأبي هريرة: فيه رخصة، ثم قال: عائشة تكرهه وغير واحد، ولما ذكر له حديث عبد الرزاق (^٢)، عن الثوري، عن قيس، عن الحسن بن محمد، عن عائشة: أهدي لرسول الله - ﷺ - وشيقة لحم وهو محرم فأكله (^٣)، فجعل أبو عبد الله ينكره إنكارًا شديدًا، وقال: هذا سماع منكر.\nوللدارقطني: امتنع عثمان أن يأكل من ظبية أهديت له، فسئل عن ذَلِكَ فقال: إنما صيد لي وأصيب باسمي (^٤).\nوفي \"الموطأ\": أن أبا هريرة سئل عن لحم صيد وجده المحرمون، فأفتاهم بأكله، ثم سأل عمر فقال: لو أفتيتهم بغير ذَلِكَ لأوجعتك (^٥).\n_________\n(^١) \"علل الدارقطني\" ٤/ ٢٠٩.\n(^٢) ورد في هامش الأصل: وقد روى أحمد في \"المسند\" فقال: حدثنا سفيان، ثنا عبد الكريم، عن قيس بن مسلم الجدلي، عن الحسن بن محمد بن علي، عن عائشة: أهدي للنبي - ﷺ - وشيقة ظبي وهو محرم فردها.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٢٧ (٨٣٢٤) كتاب: المناسك، باب: ما ينهى عنه المحرم من أكل الصيد.\n(^٤) \"سنن الدارقطني\" ٢/ ٢٩١.\n(^٥) \"الموطأ\" ص ٢٣١. وورد في هامش الأصل: ثم بلغ في السابع بعد الثلاثين كتبه مؤلفه.","vol":"12","page":353},{"text":"<span data-type='title' id=toc-1384>٦ - باب إِذَا أَهْدَى لِلْمُحْرِمِ حِمَارًا وَحْشِيًّا حَيًّا لَمْ يَقْبَلْ</span>\n١٨٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، عَنِ الصَّعْبِ بْنِ جَثَّامَةَ اللَّيْثِيِّ أَنَّهُ أَهْدَى لِرَسُولِ اللهِ - ﷺ - حِمَارًا وَحْشِيًّا، وَهْوَ بِالأَبْوَاءِ -أَوْ بِوَدَّانَ- فَرَدَّهُ عَلَيْهِ، فَلَمَّا رَأَى مَا فِي وَجْهِهِ قَالَ: \"إِنَّا لَمْ نَرُدَّهُ عَلَيْكَ إِلاَّ أَنَّا حُرُمٌ\". [٢٥٧٣، ٢٥٩٦، ٣٠١٢ - مسلم: ١١٩٣ - فتح: ٤/ ٣١]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ، عَنْ ابن عَبَّاسٍ، عَنِ الصَّعْبِ بْنِ جَثامَةَ اللَّيْثِيِّ أَنَّهُ أَهْدى لِرَسُولِ اللهِ - ﷺ - حِمَارًا وَحْشِيًّا وَهْوَ بِالأَبْوَاءِ -أَوْ بِوَدَّانَ- فَرَدهُ عَلَيْهِ، فَلَمَّا رَأى مَا فِي وَجْهِهِ قَالَ: \"إِنَّا لَمْ نَرُدَّهُ عَلَيْكَ إِلَّا أَنَّا حُرُمٌ\".\nهذا الحديث أخرجه مسلم من حديث سعيد بن جبير عن ابن عباس قال: أهدى الصعب (^١).\nوكذا رواه مجاهد عند ابن أبي شيبة (^٢)، جعلاه من مسند ابن عباس.\nوأخرجه مسلم أيضًا من حديث طاوس: قدم زيد بن أرقم فقال له ابن عباس يستذكره: كيف أخبرتني عن لحم أهدي لرسول الله - ﷺ - وهو حرام؟ قال: أهدي له عضد من لحم صيد فرده، فقال: \"إنا لا نأكله، إنا حرم\" (^٣).\n_________\n(^١) مسلم (١١٩٤) باب: تحريم الصيد للمحرم.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٢٩٥ (١٤٤٧١) كتاب: الحج.\n(^٣) مسلم (١١٩٥).","vol":"12","page":354},{"text":"وكذا رواه عطاء بن أبي رباح عند أبي داود وأبي عبد الرحمن (^١) (^٢).\nوعند الحاكم على شرط مسلم من حديث حماد بن سلمة عن قيس بن سعد، عن عطاء، عن ابن عباس أنه قال: يا زيد بن أرقم، هل علمت أن رسول الله - ﷺ - أهدي له بيضات نعام وهو حرام فردهن؟ قال: نعم (^٣).\nقال ابن عبد البر: لم يختلف في إسناده على مالك وعلى ابن شهاب، وكل من في إسناده، فقد سمعه بعضهم من بعض سماعًا، كذلك في الإخبار عن ابن شهاب: أخبرني عبد الله قال: سمعت ابن عباس قال: أخبرني الصعب. وممن رواه عن ابن شهاب كما رواه مالك: معمر وابن جريج وعبد الرحمن بن الحارث وصالح بن كيسان وابن أخي ابن شهاب والليث ويونس ومحمد بن عمرو بن علقمة كلهم، قال فيه: أهدي لرسول الله - ﷺ - حمار وحش، كما قال مالك، وخالفهم ابن عيينة وابن إسحاق، فقال: أهدي لرسول الله - ﷺ - لحم حمار وحش، قال ابن جريج في حديثه: قلت لابن شهاب: الحمار عقير؟ قال: لا أدري، فقد بين ابن جريج أن ابن شهاب شك فلم يدر أكان عقيرًا أم لا، إلا أن في مساق حديثه: أهديت لرسول الله - ﷺ - حمار وحش، فرده علي.\nوروى القاضي إسماعيل عن سليمان بن حرب، عن حماد بن زيد، عن صالح بن كيسان، عن عبيد الله، عن ابن عباس، عن الصعب أنه - ﵇ -\n_________\n(^١) ورد في (س) أسفلها: يعني النسائي.\n(^٢) أبو داود (١٨٥٠) كتاب: المناسك، باب: لحم الصيد للمحرم، النسائي ٥/ ١٨٤ كتاب: مناسك الحج، ما لا يجوز للمحرم أكله من الصيد.\n(^٣) \"المستدرك\" ١/ ٤٥٢ كتاب: المناسك.","vol":"12","page":355},{"text":"أقبل حَتَّى إذا كان بقديد أهدي له بعض حمار وحش فرد وقال: \"إنا حرم لا نأكل الصيد\" كذا قال: عن صالح، عن عبيد الله، ولم يذكر ابن شهاب، وقال: بعض حمار وحش، وعند حماد بن زيد في هذا أيضًا عن عمرو بن دينار، عن ابن عباس، عن الصعب أنه أتى النبي - ﷺ - بحمار وحمش، رواه إبراهيم بن سعد، عن صالح، عن ابن شهاب كما قدمناه، وهو أولى بالصواب عند أهل العلم، وفي رواية سعيد بن جبير ومقسم وعطاء وطاوس: لحم حمار وحش، قال سعيد: عجز حمار وحش، فرده يقطر دمًا، رواه شعبة عن الحكم عنه (^١)، وقال مقسم: رجل حمار (^٢)، وقال عطاء: عضد صيد (^٣)، وقال طاوس: عضوًا من لحم صيد (^٤). وكذا قال غيره.\nهكذا رواه الزهري عن عبيد الله (^٥)، وهو أثبت الناس فيه وأحفظهم عنه، وظاهر تبويب البخاري أنه كان حيًّا، وقال بعضهم في بعض الروايات: رجل حمار (^٦). وهو دال على صحة قول ابن عمر وابن عباس أن أكل لحم الصيد حرام على المحرم (^٧).\nقال إسماعيل القاضي: سمعت سليمان بن حرب يتأول هذا الحديث على أنه (صيد) (^٨) من أجل رسول الله - ﷺ -، ولولا ذَلِكَ كان أكله\n_________\n(^١) مسلم (١١٩٤/ ٥٤) كتاب: الحج، باب: تحريم الصيد للمحرم.\n(^٢) رواه أحمد ١/ ٢١٦.\n(^٣) رواه أبو داود (١٨٥٠) كتاب: المناسك، باب: لحم الصيد للمحرم.\n(^٤) رواه مسلم (١١٩٥/ ٥٥).\n(^٥) رواه مسلم (١١٩٣/ ٥١ - ٥٢).\n(^٦) مسلم (١١٩٤/ ٥٤).\n(^٧) رواهما عبد الرزاق في \"المصنف\" ٤/ ٤٢٦، ٤٢٨ (٨٣٢٠، ٨٣٢٩) كتاب: المناسك، باب: ما ينهى عنه المحرم من أكل الصيد.\n(^٨) من (ج).","vol":"12","page":356},{"text":"جائزًا، قال سليمان: ومما يدل على أنه صيد من أجله قولهم في الحديث: يقطر دمًا، كأنه صيد في ذَلِكَ الوقت، قال: وإنما تأول سليمان؛ لأنه موضع يحتاج إليه.\nوأما رواية مالك فلا تحتاج إلى تأويل؛ لأن المحرم لا يجوز له أن يمسك صيدًا حيًّا ولا يزكيه، وإنما يحتاج إلى التأويل، قول من قال: بعض حمار، قال إسماعيل: وعلى تأويل سليمان تكون الأحاديث كلها المرفوعة في هذا الباب غير مختلفة (^١). وفي \"المبسوط\" من رواية ابن القاسم ونافع، عن مالك: كان الحمار حيًّا.\nوقال الطبري: الأخبار عن الصعب مضطربة، والصحيح أنه حي؛ للإجماع على منع قبول المحرم هبة الصيد، وكيف يكون رجله وهو يقول: \"إنا لم نرده عليك إلا أنا حرم\" وهو يأكل لحمه، فرده عليه\nيحتمل أنه لا يصح له قبوله أو يصح فيرسله.\nقال الشافعي: فإن كان الصعب أهدى الحمار حيًّا، فقد يحتمل أن يكون علم أنه صيد له فرده عليه، وإيضاحه في حديث جابر -يعني: السالف قبل (^٢) - قال الشافعي: وحديث مالك أن الصعب أهدى\nحمارًا أثبت من حديث أنه أهدى له لحم حمار (^٣).\nقال البيهقي: وقد روي في حديث الصعب أنه أكل منه، ذكره ابن وهب، عن يحيى بن أيوب، عن يحيى بن سعيد، عن جعفر بن عمرو بن أمية الضمري، عن أبيه أن الصعب أهدى للنبي - ﷺ - عجز حمار وحش وهو بالجحفة فأكل منه وأكل القوم، قال البيهقي: وهذا إسناد صحيح\n_________\n(^١) من \"التمهيد\" ٩/ ٥٤ - ٥٧ بتصرف.\n(^٢) تقدم تخريجه باستيفاء.\n(^٣) \"اختلاف الحديث\" بهامش \"الأم\" ٧/ ٢٩٢ - ٢٩٣، \"المعرفة\" للبيهقي ٧/ ٤٣٠.","vol":"12","page":357},{"text":"فإن كان محفوظًا فكأنه رد الحي وقبل اللحم (^١).\nونقل الترمذي أيضًا عن الشافعي النص السالف أيضًا فقال عنه: وجه هذا عندنا إنما رده لما ظن أنه صيد من أجله وتركه على التنزه، قال الترمذي: وقد روى بعض أصحاب الزهري عن الزهري هذا الحديث، وقالوا: أهدى له لحم حمار وحش، وهو غير محفوظ (^٢)، ولأبي داود من حديث علي أنه قال: أنشد الله من كان ها هنا من أشجع أن رسول الله - ﷺ - أهدى له رجل حمار وحش وهو محرم فأبى أن يأكل، قالوا: نعم (^٣)، ولأحمد: فشهد اثنا عشر رجلًا من الصحابة ثم قال علي - ﵇ -: أنشد الله رجلًا شهد رسول الله - ﷺ - حين أتي ببيض النعام فقال: \"إنَّا قوم حرم أطعموه أهل الحل\" فشهد دونهم من العدة من الاثني عشر (^٤)، وللنسائي من حديث مالك، عن يحيى ابن سعيد، عن محمد بن إبراهيم بن الحارث، عن عيسى بن طلبة، عن عمير بن سلمة، عن البهزي أن رسول الله - ﷺ - خرج يريد مكة وهو محرم حَتَّى إذا كان بالروحاء، إذا حمارُ وحشٍ عقير، فذكر ذَلِكَ لرسول الله - ﷺ -، فقال: \"دعوه فإنه يوشك أن يأتي صاحبه\" فجاء البهزي وهو صاحبه فقال: يا رسول الله، شأنكم بهذا الحمار، فأمر - ﵇ - أبا بكر فقسمه بين الرفاق ثم مضى حَتَّى إذا كان بالأثاية (^٥) بين\n_________\n(^١) \"سنن البيهقي\" ٥/ ١٩٣.\n(^٢) \"سنن الترمذي\" ٣/ ١٩٧ عقب ح (٨٤٩).\n(^٣) أبو داود (١٨٤٩)، وصححه الألباني في \"صحيح أبي داود\" (١٦٢١).\n(^٤) أحمد ١/ ١٠٠.\n(^٥) ورد في هامش الأصل: الأثاية: موضع بطريق الجحفة بينه وبين المدينة سبعة وتسعون ميلًا، وهو بضم الهمزة، ورواه بعض الشيوخ بكسرها وبعضهم بثائين مثلثتين، والهمزة مكسورة الإثاثة. وبعضهم يقول: الإثانة بثاء مثلثة ونون بعد =","vol":"12","page":358},{"text":"الرويثة والعرج، إذا ظبي حاقف في ظل وفيه سهم، فزعم أن رسول الله - ﷺ - أمر رجلًا أن يقف عنده فلا يريبه أحد من الناس حَتَّى يجاوزوه (^١)، ثم قال: تابعه يزيد بن هارون عن يحيى به (^٢)، وفي لفظ: فلم يلبث أن جاء رجل من طِّيئ فقال: يا رسول الله، هذِه رميتي فشأنك بها.\nوفي \"الإغراب\" لأبي محمد بن حزم: روى حماد بن سلمة، عن عمار بن أبي عمار، عن عبد الله بن الحارث بن نوفل: أن رسول الله - ﷺ - رد وهو محرم حمير وحش وبيض نعام، قال: ورويناه أيضًا من طريق حماد بن سلمة، عن علي بن زيد، عن عبيد الله بن الحارث، عن علي مرفوعًا. وفي \"سنن أبي قرة\" من حديث جبير بن محمد بن علي: قالت عائشة: أهديت لرسول الله - ﷺ - ظبية فيها وشيقة صيد وهو حرام فأبى أن يأكله.\nإذا تقرر ذَلِكَ؛ فالإهداء كان في توجهه إلى الحديبية، كما ذكره ابن سعد (^٣)، والإجماع قائم أنه لا يجوز للمحرم قبول الصيد حيًا إذا وهب له بعد إحرامه، ولا يجوز له شراؤه ولا إحداث ملكه؛ لقوله تعالى: ﴿وَحُرِّمَ عَلَيْكُمْ صَيْدُ البَرِّ مَا دُمْتُمْ حُرُمًا﴾ [المائدة: ٩٦] ولحديث الصعب، وإنما رده؛ لأن مذبوحه ميتة، ثم ذكر اختلاف الروايات هل كان حيًّا أو مذبوحًا؟ فعن مالك: كان حيًا، وعن سعيد بن جبير: كان مذبوحًا يقطر دمًا. وذكر غير ذَلِكَ.\n_________\n= الألف، وغيرهما يهمز ما قبلها والأول الصواب بالفتح والكسر، والله أعلم.\n(^١) النسائي ٥/ ١٨٢ - ١٨٣، وقال الألباني: صحيح الإسناد.\n(^٢) لم أجد هذا التعقيب في مطبوع سنن النسائي، وذكره الحافظ المزي -طيب الله ثراه- في \"تحفة الأشراف\" ١١/ ١٩٧.\n(^٣) انظر: \"الطبقات الكبرى\" ٤/ ٢٩٣.","vol":"12","page":359},{"text":"قال الطحاوي: فقد اتفقت الآثار في حديث الصعب عن ابن عباس أنه كان غير حي، وذلك حجة لمن كره للمحرم أكل الصيد، وإن كان الذي تولى صيده وذبحه حلالًا (^١)، وقد خالف ذَلِكَ حديث جابر.\nقال ابن بطال: واختلاف روايات حديث الصعب تدل على أنها لم تكن قضية واحدة، وإنما كانت قضايا: فمرة أهدي إليه الحمار كله، ومرة عضده أو رجله أو عجزه؛ لأن مثل هذا لا يذهب على الرواة ضبطه حَتَّى يقع فيه التضاد في النقل والقصة واحدة (^٢). وأول الطحاوي حديث \"أو يصاد لكم\" على: أو يصاد لكم بأمركم (^٣). وفيه من الفقه رد الهدية إذا لم تكن تحل للمهدى له، وفيه الاعتذار لردها.\nتنبيهات:\nأحدها: قال ابن التين: الأولى في رده أنه لا يصح له قبوله، ويحتمل أن يصح إرساله فلا فائدة في قبوله إلا الإضرار بمن كان له، قال: فإن قبله وجب إرساله، ولم يكن عليه رده على قياس المذهب، وفي الملك بالقبول رأيان، وذكر الخطابي عن أبي ثور أنه إذا اشتراه محرم من محرم كان ذَلِكَ المحرم البائع ملكه قبل ذَلِكَ فلا بأس (^٤). وقال ابن حبيب فيمن ابتاع صيدًا له رده على بائعه إن كان حلًا، ولو رده عليه لزمه جزاؤه (^٥)، وقال أشهب في محرم اشترى عشرة من الطير فذبح منها ناسيًا لإحرامه، ثم ذكر، ثم جاء بها -يعني ليردها على بائعها-: فما ذبح أو أمر بذبحه يلزمه، وما بقى رده ويلزم البائع شاءَ أو أبى،\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ١٧١.\n(^٢) \"شرح ابن بطال\" ٤/ ٤٨٩.\n(^٣) \"شرح معاني الآثار\" ٢/ ١٧١، ١٧٤.\n(^٤) \"أعلام الحديث\" ٢/ ٩٢٠.\n(^٥) \"النوادر والزيادات\" ٢/ ٤٧١.","vol":"12","page":360},{"text":"وقيل: الشراء فاسد لا يصح، ومن صححه أوجب إرساله (^١).\nوقال ابن عبد البر: لأهل العلم قولان في المحرم يشتري الصيد: الأول: الشراء فاسد، الثاني: صحيح، وعليه أن يرسله (^٢).\nفإن اضطر إلى أكل الميتة، أيجوز له أن يأكل الصيد أو الميتة؟ قال مالك: يأكل الميتة؛ لأن الله لم يرخص للمحرم في أكل الصيد ولا أخذه على حال من الأحوال؛ ورخص في الميتة في حال الضرورة، وهو قول عطاء والثوري، وقال أبو حنيفة: يأكل الصيد ولا يأكل الميتة (^٣).\nوقال مالك: ما قتله المحرم أو ذبحه من الصيد فلا يحل أكله لحلال ولا لحرام؛ لأنه ليس بذكي، خطأً كان قتله أو عمدًا، وقال أبو حنيفة وصاحباه: إذا رمى المحرم الصيد وسمى فقتله فعليه جزاؤه، فإن أكل منه حلال فلا شيء عليه، وإن أكل منه المحرم الذي قتله بعدما جزَاه فعليه قيمة ما أكل منه، في قول أبي حنيفة، وقال صاحباه: لا جزاء عليه ولا ينبغي أن يأكله حلال ولا حرام، وهو قول القاسم وسالم، وللشافعي قولان: أحدهما: مثل قول مالك، والآخر: يأكله ولا يأكل الميتة. وقال أبو ثور: إذا قتل المحرم الصيد فعليه جزاؤه، وحلال أكل ذَلِكَ الصيد إلا أني أكرهه للذي صاده؛ لحديث جابر، وروى الثوري، عن أشعث، عن الحكم بن عتيبة أنه قال: لا بأس بأكله، يعني: ذبح المحرم الصيد، قال الثوري: وقول الحكم هذا أحب إلي (^٤).\nوقال ابن العربي في \"مسالكه\": إذا قتل صيدًا مملوكًا وجب عليه مع\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٦٩.\n(^٢) \"التمهيد\" ٩/ ٥٩.\n(^٣) \"الاستذكار\" ١١/ ٣٠٩، ٣١١، وانظر: \"تبيين الحقائق\" ٢/ ٦٨.\n(^٤) \"الاستذكار\" ١١/ ٣٠٩ - ٣١٠.","vol":"12","page":361},{"text":"الجزاء القيمة، وبه قال أبو حنيفة والشافعي، وقال المزني: لا جزاء عليه إنما عليه القيمة، دليلنا قوله تعالى: ﴿فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ﴾ (^١) [المائدة: ٩٥].\nثانيها: الأصل في أهدى، التعدي بإلى، وقد يتعدى باللام، ويكون بمعناه، ويحتمل أن اللام بمعنى أجل، وفيه ضعف.\nثالثها: أسلفنا أن البخاري فهم منه الحياة؛ ولذلك بوب عليه كما مضى، وعلى هذا الفهم أن المحرم يرسل ما بيده من صيد؛ لأنه لم يشرع لنفسه ملكه لأجل الإحرام، والجمع بينه وبين الرواية الأخرى أنه كان مذبوحًا أنه جاء به أولًا ميتًا، فوضعه بقربه، ثم قطع منه ذَلِكَ العضو فأتاه به، أو يكون أطلق اسم الحمار وهو يريد بعضه من باب التوسع والتجوز، أو كان أولًا حيًّا فلما رده ذكاه وأتى ببعضه، ولعله ظن أنه إنما رده لمعنى يخص الحمار بجملته فلما جاءه بجزئه أعلمه بامتناعه أن حكم الجزء حكم الكل.\nرابعها: في \"إكمال القاضي\" عن أبي حنيفة: لا يحرم على المحرم ما صيد له بغير إعانة منه (^٢)، وهو مذهب الكوفيين كما أسلفناه، وفي \"الاستذكار\": كان عمر وأبو هريرة والزبير وكعب ومجاهد وعطاء -في رواية- وسعيد بن جبير: يرون للمحرم أكل الصيد على كل حال إذا اصطاده الحلال صيد من أجله أو لم يصد (^٣). وقد أسلفناه أيضًا.\nخامسها: (\"نرده\") وكذا لم يضره الشيطان، وكذا لم تمسه النار، وأمثالها، الأوجه فيه الضم عند سيبويه، والرواية بالفتح كما قاله\n_________\n(^١) انظر: \"المبسوط\" ٤/ ٨١، \"المنتقى\" ٢/ ٢٥١، \"المجموع\" ٧/ ٣١١.\n(^٢) \"إكمال المعلم\" ٤/ ١٩٨.\n(^٣) \"الاستذكار\" ١١/ ٣٠٣.","vol":"12","page":362},{"text":"عياض (^١)، وقال القرطبي: المحدثون يقيدونه بفتح الدال، وإن كان متصلًا بهاء المذكر المضمومة، وقيده المحققون بضمها مراعاة للواو المتولدة عن ضمة الهاء ولم يحفلوا بالهاء؛ لخفائها، وكأنهم قالوا: (رَدُّوا) كما فتحوها مع هاء المؤنث مراعاة للألف، وكأنهم قالوا: (وَدُّوا) (^٢)، وهذا مذهب سيبويه والفارسي (^٣).\nسادسها: قوله: (\"أنَّا حرم\") هو بفتح الهمزة على أنه تعدى إليه الفعل بحرف التعليل، فكأنه قال: لأنا، وبكسرها لأنها ابتدائية.\nو(الأبواء) بالمد: قرية جامعة من عمل الفرع من المدينة بينها وبين الجحفة مما يلي المدينة، ثلاثة وعشرون ميلًا، سميت بذلك؛ لتبوء السيول بها، وقيل: عشرة، وبها توفيت آمنة أم رسول الله - ﷺ -، ودفنت (^٤). وودان قرية جامعة من عمل الفرع أيضًا بينها وبين الأبواء نحو ثمانية أميال (^٥).\nسابعها: قال أبو عبد الملك: فيه دليل أن الهبة والهدايا تقتضي\nالقبول، ولولا ذَلِكَ لأطلق الحمار، ولم يرده إلى الصعب، وذلك خلاف أن يهب الرجل أخاه وابنه وأباه فإنه يعتق دون قبول؛ لأن الموهوب له مضار في ردها.\nثامنها: قوله: (فلما رأى ما في وجهه). يريد من التغير إذ لم يقبلها منه؛ لأنه كان يقبل الهدية، فخاف الصعب أن يكون ذَلِكَ لمعنى يخصه، فأعلمه بالعلة؛ ليزيل ما في نفسه.\n_________\n(^١) \"إكمال المعلم\" ٤/ ١٩٨.\n(^٢) كذا بالأصل، وفي \"المفهم\": (ردا).\n(^٣) \"المفهم\" ٣/ ٢٧٧ - ٢٧٨.\n(^٤) انظر: \"معجم ما استعجم\" ١/ ١٠٢، و\"معجم البلدان\" ١/ ٧٩.\n(^٥) انظر: \"معجم البلدان\" ٥/ ٣٦٥.","vol":"12","page":363},{"text":"قال مالك: من أحرم وعنده صيد فإن خلفه في أهله قبل إحرامه فلا يزول ملكه عنه كما لو نكح قبله، وبه قال أبو حنيفة والشافعي في أحد قوليه، والخلاف في ذَلِكَ مبني على تأويل الآية ﴿صَيدُ البَرِ﴾ [المائدة: ٩٦]. هل المراد به الاصطياد أو المصيد، وليس الصيد كالنكاح ولو كان الصيد بيده زال ملكه عنه على الأصح، ووجب عليه إرساله وإلا ضمن، وعندنا أنه إذا ورثه يزول ملكه فيرسل، ولو كان في بيته فأحرم فملكه باق، ولا يرسله على الأصح، فإن لم يرسله حَتَّى حل أرسله، خلافًا لأشهب كالخمر إذا تخلل، وقيل: بالفرق؛ لأن هذا حق لغيره بخلافه ولو أحرم وفي يده صيد وديعة لغائب لم يلزمه إطلاقه، ولو أخذه بعد إحرامه فقد أخطأ، ويجب عليه إطلاقه ويغرم قيمته لربه (^١)، ذكره في كتاب محمد.\nخاتمة: الصعب (^٢) هو: ابن جثامة كما سلف، واسمه يزيد بن قيس بن ربيعة الكناني الليثي، نزيل ودان (^٣)، وهو أخو محلم بن جثامة الذي لفظته الأرض (^٤)، نزل بأخرة حمص، ومات بها في أيام ابن الزبير، أعني محلمًا.\n_________\n(^١) \"الاستذكار\" ١١/ ٢٩٣ - ٢٩٥. وانظر: \"بدائع الصنائع\" ٢/ ٢٠٦، \"المبسوط\" ٤/ ٩٤، \"المنتقى\" ٢/ ٢٤٦ - ٢٤٧، \"المجموع\" ٧/ ٣٣٠ - ٣٣١.\n(^٢) في هامش الأصل: توفي في خلافة أبي بكر، قاله النووي في \"التهذيب\".\n(^٣) هو الصعب بن جثامة بن قيس بن عبد الله بن يعمر، وهو الشراخ الليثي الحجازي، وسمي يعمر الشراخ؛ لأنه شرح الدماء بين بني أسد بن خزيمة، وبين خزاعة، يعني: أهدرها. انظر ترجمته في: \"الاستيعاب\" ٢/ ٢٩١ (١٢٤٦)، و\"أسد الغابة\" ٣/ ٢٠ (٢٥٠١)، و\"الإصابة\" ٢/ ١٨٤ (٤٠٦٥).\n(^٤) انظر ترجمته في: \"الاستيعاب\" ٤/ ٢٣ (٢٥٥٢)، و\"أسد الغابة\" ٥/ ٧٦ - ٧٧ (٤٦٩١)، و\"الإصابة\" ٣/ ٣٦٩ (٧٧٥٢).","vol":"12","page":364},{"text":"<span data-type='title' id=toc-1385>٧ - باب مَا يَقْتُلُ المُحْرِمُ مِنَ الدَّوَابِّ</span>\n١٨٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"خَمْسٌ مِنَ الدَّوَابِّ لَيْسَ عَلَى المُحْرِمِ فِي قَتْلِهِنَّ جُنَاحٌ\".\nوَعَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ. [٣٣١٥ - مسلم: ١١٩٩ - فتح: ٤/ ٣٤]\n\n١٨٢٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ زَيْدِ بْنِ جُبَيْرٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ: حَدَّثَتْنِي إِحْدَى نِسْوَةِ النَّبِيِّ - ﷺ -، عَنِ النَّبِيِّ - ﷺ -: \"يَقْتُلُ المُحْرِمُ\". [١٨٢٨ - مسلم: ١٢٠٠ - فتح: ٤/ ٣٤]\n\n١٨٢٨ - حَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ قَالَ: قَالَ: عَبْدُ اللهِ بْنُ عُمَرَ ﵄: قَالَتْ حَفْصَةُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"خَمْسٌ مِنَ الدَّوَابِّ لَا حَرَجَ عَلَى مَنْ قَتَلَهُنَّ: الغُرَابُ، وَالحِدَأَةُ، وَالفَأْرَةُ، وَالعَقْرَبُ، وَالكَلْبُ العَقُورُ\". [انظر: ١٨٢٧ - مسلم: ١٢٠٠ - فتح: ٤/ ٣٤]\n\n١٨٢٩ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"خَمْسٌ مِنَ الدَّوَابِّ كُلُّهُنَّ فَاسِقٌ، يَقْتُلُهُنَّ فِي الحَرَمِ: الغُرَابُ، وَالحِدَأَةُ، وَالعَقْرَبُ، وَالفَأْرَةُ، وَالكَلْبُ العَقُورُ\". [٣٣١٤ - مسلم: ١١٩٨ - فتح: ٤/ ٣٤]\n\n١٨٣٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنِ الأَسْوَدِ عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: بَيْنَمَا نَحْنُ مَعَ النَّبِيِّ - ﷺ - فِي غَارٍ بِمِنًى، إِذْ نَزَلَ عَلَيْهِ: ﴿وَالمُرْسَلَاتِ﴾ [المرسلات: ١]. وَإِنَّهُ لَيَتْلُوهَا، وَإِنِّي لأَتَلَقَّاهَا مِنْ فِيهِ، وَإِنَّ فَاهُ لَرَطْبٌ بِهَا، إِذْ وَثَبَتْ عَلَيْنَا حَيَّةٌ، فَقَالَ النَّبِيُّ - ﷺ -: \"اقْتُلُوهَا\". فَابْتَدَرْنَاهَا فَذَهَبَتْ، فَقَالَ النَّبِيُّ - ﷺ -: \"وُقِيَتْ شَرَّكُمْ كَمَا وُقِيتُمْ شَرَّهَا\". [٣٣١٧، ٤٩٣٠، ٤١٣١، ٤٩٣٤ - مسلم: ٢٢٣٤ - فتح: ٤/ ٣٥]","vol":"12","page":365},{"text":"١٨٣١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ -- أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ لِلْوَزَغِ: \"فُوَيْسِقٌ\". وَلَمْ أَسْمَعْهُ أَمَرَ بِقَتْلِهِ. [٣٣٠٦ - مسلم: ٢٢٣٩ - فتح: ٤/ ٣٥]\nقَالَ أَبُو عَبْدِ اللهِ: إِنَّمَا بهذا أَرْوَنَا أَنَ مِنًى مِنَ الحَرَمِ، وأَنَّهْمْ لَمْ يَرَوْا بِقَتْلِ الحَيَّةِ بَأسًا.\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِك، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"خَمْسٌ مِنَ الدَّوَابِّ لَيْسَ عَلَى المُحْرِمِ فِي قَتْلِهِنَّ جُنَاحٌ\".\nوَعَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ.\nوعَنْ زيدِ بْنِ جُبَيْرٍ قَالَ: سَمِعْتُ ابن عُمَرَ يَقُولُ: حَدَّثَتْنِي إِحْدى نِسْوَةِ النَّبِيِّ - ﷺ -، عَنِ النَّبِيِّ - ﷺ -: \"يَقْتُلُ المُحْرِمُ\".\nوعَنْ سَالِمٍ قَالَ: قَالَ عَبْدُ اللهِ بْنُ عُمَرَ: قَالَتْ حَفْصَةُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"خَمْسٌ مِنَ الدَّوَابِّ لَا حَرَجَ عَلَى مَنْ قَتَلَهُنَّ: الغُرَابُ، وَالحِدَأَةُ، وَالفَأْرَةُ، وَالعَقْرَبُ، وَالكَلْبُ العَقُورُ\".\nوعنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ قَالَ: \"خَمْسٌ مِنَ الدَّوَابِّ كُلّهُنَّ فَاسِقٌ، يُقْتَلْنَ فِي الحَرَمِ: الغُرَابُ\" وذكر الباقي\nوعَنِ الأَسْوَدِ عَنْ عَبْدِ اللهِ قَالَ: بَيْنَمَا نَحْنُ مَعَ النَّبِيِّ - ﷺ - فِي غَارٍ بِمِنًى، إِذْ نَزَلَت عَلَينا: ﴿وَالمُرْسَلَاتِ عُرْفًا (١)﴾ [المرسلات: ١]. وَإِنَّهُ لَيَتْلُوهَا، وَإِنِّي لأَتَلَقَّاهَا مِنْ فِيهِ، وَإِنَّ فَاهُ لَرَطْبٌ بِهَا، إِذْ وَثَبَتْ عَلَيْنَا حَيَّة، فَقَالَ رسول الله - ﷺ -: \"اقْتُلُوهَا\". فَابْتَدَرْنَاهَا فَذَهَبَتْ، فَقَالَ - ﷺ -: \"وُقِيَتْ شَرَّكُمْ كمَا وُقِيتُمْ شَرَّهَا\".\nوعَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ النبي - ﷺ - قَالَ لِلْوَزَغِ: \"فُوَيْسِقٌ\". وَلَمْ أَسمَعْهُ أَمَرَ بِقَتْلِهِ.","vol":"12","page":366},{"text":"قَالَ أَبُو عَبْدِ اللهِ: إِنَّمَا أردنا بهذا أن هذِه نزلت بمكة قبل الحج وأَنَّ مِنًى مِنَ الحَرَمِ، وأَنَّهْمْ لَمْ يروا بِقَتْلِ الحَيَّةِ بَأسًا\nالشرح:\nأما حديث ابن عمر عن حفصةَ فأخرجه مسلم بزيادة \"كلهن فاسق\" (^١)، وحديث زيد عنه عن إحدى نسوة النبي - ﷺ - بلفظ: أنه كان يأمر بقتل الكلب العقور والفأرةِ والعقربِ والحدأةِ والغرابِ والحية، قال: وفي الصلاة أيضًا (^٢).\nوعن ابن جريج عن نافع، عن ابن عمر: سمعت النبي - ﷺ - يقول: \"خمسٌ من الدواب لا جناح على من قتلهن في قتلهن: الغراب والحدأةُ والعقربُ والفأرة والكلب العقور\" (^٣) رواه جماعة عن نافع عن ابن عمر قال: ليس في واحد منهم سمعت النبي - ﷺ -، وفي بعض ألفاظه: \"خمسٌ لا جناح في قتل ما قتل منهن في الحرم .. \" بمثله (^٤)، وفي آخر: \"خمس من الدواب ليس على المحرم في قتلهن جناح\" الحديث (^٥). زاد على البخاري إباحة قتل هذِه الدواب في الصلاة، وذكر الحية (^٦) ولا سماع ابن عمر من رسول الله - ﷺ - لهذا، وفي بعض ألفاظه: أن رسول الله - ﷺ - قال: \"خمس من الدواب من قتلهن وهو محرم فلا جناح عليه العقرب والفأرة والكلب العقور والغراب والحديا\" أخرجه في كتاب: بدء الخلق (^٧)، ولم يقل في حديث حفصة: كلها فاسق.\n_________\n(^١) مسلم (١١٩٨/ ٦٦).\n(^٢) مسلم (١٢٠٠/ ٧٥).\n(^٣) مسلم (١١٩٩/ ٧٧).\n(^٤) مسلم (١١٩٩/ ٧٨).\n(^٥) مسلم (١١٩/ ٧٦).\n(^٦) في هامش الأصل: أخرج معناه البخاري.\n(^٧) سيأتي برقم (٣٣١٥) باب: خمس من الدواب فواسق يقتلن في الحرم.","vol":"12","page":367},{"text":"وأما حديث عائشة أخرجه مسلم بألفاظ: \"أربع كلهن فاسق يقتلن في الحل والحرم: الحدأة والغراب والفأرة والكلب العقور\" (^١)، \"خمس فواسق يقتلن في الحل والحرم: الحية والغراب الأبقع والفأرة والكلب العقور والحديا\" (^٢)، \"خمس لا جناح على من قتلهن في الحل والإحرام: الفأرة والعقرب والغراب والكلب العقور في الحرم\"، (خمس) (^٣) وهو الصحيح في حديث عائشة وغيرها \"خمس من الدواب كلها فواسق\" (^٤) \"خمس لا جناح على من قتلهن في الحرم والإحرام: الفأرة والعقرب والغراب والحدأة والكلب العقور في الحرم والإحرام\" (^٥) زاد على البخاري الحل والأبقع والحية وإنما قال: العقرب، وزيد في غير الصحيح \"الذئب\" أخرجه البيهقي من حديث الحجاج بن أرطاة عن وبرة (^٦)، والدارقطني عن نافع قال: سمعت ابن عمر يقول: أمر رسول الله - ﷺ - بقتل الذئب والفأر والحدأة، فقيل: والحية والعقرب؟ فقال: قد كان يقال ذَلِكَ، قال يزيد بن هارون: يعني: المحرم (^٧).\nقال البيهقي: وقد روينا ذكر الذئب من حديث ابن المسيب مرسلًا جيدًا (^٨).\n_________\n(^١) مسلم (١١٩٨/ ٦٦) كتاب الحج، باب ما يندب للمحرم وغيره قتله من الدواب ..\n(^٢) مسلم (١١٩٨/ ٦٧).\n(^٣) كذا في (س).\n(^٤) مسلم (١١٩٨/ ٧١).\n(^٥) مسلم (١١٩٩/ ٧٢). من حديث ابن عمر.\n(^٦) \"سنن البيهقي\" ٥/ ٢١٠ كتاب: الحج، باب: ما للمحرم قتله من دواب البر في الحل والحرم.\n(^٧) \"سنن الدارقطني\" ٢/ ٢٣٢.\n(^٨) \"سنن البيهقي\" ٥/ ٢١٠.","vol":"12","page":368},{"text":"قلت: أخرجه ابن أبي شيبة من حديث ابن حرملة عنه (^١)، ثم أخرج من حديث وبرة عن ابن عمر: يقتل المحرم الذئب (^٢)، وقال سعيد بن جبير: اطرد الذئب عن رحلك وأنت محرم (^٣)، وعن قبيصة: يقتل الذئب في الحرم (^٤). وقال الحسن وعطاء: يقتل الذئب والأسد (^٥)، وعن عمر قال: يقتل المحرم الذئب والحية (^٦)، وعن عطاء: يقتلُ الذئب وكل عدو لم يذكر في الكتاب (^٧).\nوقال إسماعيل في حديث وبرة قال: إن كان محفوظًا فإن ابن عمر جعل الذئب في هذا الموضع كلبًا عقورًا، وهذا غير ممتنع في اللغة، والمعنى.\nقال أبو عمر: رواية نافع عن ابن عمر مقتصرة على إباحة قتل الخمسة للمحرم في حال إحرامه في الحل والحرم جميعًا (^٨).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ٣٩٥ (١٥٤٧٠ - ١٥٤٧١) كتاب: الحج، في قتل الذئب للمحرم، ورواه عبد الرزاق أيضًا في \"المصنف\" ٤/ ٤٤٤ (٨٣٨٤) كتاب: المناسك، باب: الصيد وذبحه والتربص به.\n(^٢) عند ابن أبي شيبة ٣/ ٣٩٦ (١٥٤٧٦) من حديث ابن أبي ذئب، عن الزهري عن عمر قال: يقتل المحرم الذئب والحية، أما حديث وبرة عن ابن عمر قال: أمر رسول الله - ﷺ - بقتل الذئب للمحرم .. الحديث، فرواه أحمد ٢/ ٣٠، وكذا رواه الدارقطني ٢/ ٢٣٢، والبيهقي في \"سننه\" ٥/ ٢١٠.\n(^٣) رواه ابن أبي شيبة ٣/ ٣٩٥ (١٥٤٧٢).\n(^٤) رواه عبد الرزاق ٤/ ٤٤٤ - ٤٤٥ (٨٣٨٨)، وابن أبي شيبة ٣/ ٣٩٥ (١٥٤٧٤)، والفاكهي في \"أخبار مكة\" ٣/ ٣٩٨ (٢٢٩٢).\n(^٥) \"مصنف ابن أبي شيبة\" ٣/ ٣٩٦ (١٥٤٧٥).\n(^٦) السابق ٣/ ٣٩٦ (١٥٤٧٦).\n(^٧) السابق ٣/ ٣٩٦ (١٥٤٧٧).\n(^٨) \"التمهيد\" ١٥/ ١٥٤.","vol":"12","page":369},{"text":"وفي رواية سالم: \"لا جناح على من قتلهن في الحل والحر\" (^١)، وهذا أعم فدخل فيه المحرم وغيره، ومعلوم أنه ما جاز للمحرم قتله فغيره أولى وأحرى به، لكن لكل وجه منها حكم.\nوفي رواية أيوب: قيل لنافع: والحية؟ قال: الحية لا شك في قتلها، وفي لفظ: لا يختلف في قتلها (^٢).\nقال أبو عمر: وليس كما قال نافع، قد اختلف العلماء في جواز قتل الحية للمحرم، ولكنه شذوذ، وليس في حديث ابن عمر عن أحد من الرواة ذكر الحية، وهو محفوظ من حديث عائشة وأبي سعيد وابن مسعود (^٣).\nقلت: قد علمت رواية البيهقي السالفة يوضحه قول نافع: الحية لا شك في قتلها، يعني في الحديث الذي رواه عن مولاه، وفي حديث أبي صالح عن أبي هريرة مرفوعًا: \"خمس قتلهن حلال في الحرم: الحية .. \" الحديث (^٤). وللترمذي -وقال: حسن- من حديث أبي سعيد مرفوعًا: \"يقتل المحرم السبع العادي\" (^٥)، ولابن ماجه زيادة: \"الحية\" (^٦)، وفي نسخة: \"الضاري والفويسقة\" فقيل له: لم\n_________\n(^١) رواه مسلم (١١٩٩/ ٧٧).\n(^٢) \"سنن البيهقي\" ٥/ ٢٠٩.\n(^٣) \"التمهيد\" ١٥/ ١٥٥ - ١٥٦.\n(^٤) رواه أبو داود (١٨٤٧) كتاب: المناسك، باب: ما يقتل المحرم من الدواب، وابن خزيمة ٤/ ١٩٠ (٢٦٦٧)، والبيهقي ٥/ ٢١٠ في الحج، باب ما للمحرم قتله من دواب البر في الحل والحرم، وابن عبد البر في \"التمهيد\" ١٥/ ١٧٠. والحديث صححه الألباني في \"صحيح أبي داود\" (١٦٢٠)، وانظر \"الإرواء\" (١٠٣٦).\n(^٥) الترمذي (٨٣٨)، وضعفه الألباني في \"ضعيف الجامع\" (٦٤٣٣).\n(^٦) ابن ماجه (٣٠٨٩) كتاب: المناسك، باب: ما يقتل المحرم.","vol":"12","page":370},{"text":"قيل لها الفويسقة؟ قال: لأن رسول الله - ﷺ - استيقظ لها، وقد أخذت الفتيلة، لتحرق بها البيت (^١)، ولأبي داود ذكر الحية ويرمي الغراب ولا يقتله (^٢). وعن ابن عمر: يقتل المحرم الأفعى والأسود، قال: والأسود الحية، وعن محمد بن الحنفية عن علي: يقتل الغراب الأبقع ويرمي الغراب تخويفًا، قال أبو عمر: حديث فيه ضعف، وحديث أبي سعيد لا يحتج به على مثل حديث ابن عمر (^٣).\nوفي الباب عن ابن عباس أخرجه أحمد بإسناد جيد: \"خمسٌ كلهن فاسقة يقتلهن المحرم ويقتلن في الحرم: الحية والفأرة … \" الحديث (^٤).\nقال الشافعي: المعنى في جواز قتل من ذكر؛ لأنهن مما لا يؤكل وكل ما لا يؤكل ولا هو متولد من مأكول فقتله جائز للمحرم ولا فدية عليه.\nوقال مالك: المعنى فيهن كونهن مؤذيات وكل مؤذ يجوز للمحرم\n_________\n(^١) رواه أحمد ٣/ ٧٩ - ٨٠ من حديث أبي سعيد، وكذا رواه البخاري في \"الأدب المفرد\" (١٢٢٣)، وابن ماجه (٣٠٨٩)، وأبو يعلى ٢/ ٣٩٥ - ٣٩٦ (١١٧٠)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٦٦، والذهبي في \"السير\" ١٦/ ١٢، وفي \"تذكرة الحفاظ\" ٣/ ٨٨٨ وقال: حديث غريب من الأفراد الحسان، يقال: إن العسال روى في \"معجمه\" عن أربع مائة نفس، وقد رأيته اهـ. وقال الهيثمي في \"المجمع\" ٨/ ١١٢: فيه: يزيد بن أبي زياد، وهو لين، وبقية رجاله رجال الصحيح. وقال البوصيري في \"زوائد ابن ماجه\" (١٠١٦): هذا إسناد ضعيف؛ يزيد بن أبي زياد، وإن أخرج له مسلم وإنما أخرج له مقرونًا بغيره، ومع ذلك فهو ضعيف، واختلط بأخرة اهـ. وضعفه الألباني في \"الأدب المفرد\" (١٢٢٣).\n(^٢) أبو داود (١٨٤٨) كتاب: المناسك، باب: ما يقتل المحرم من الدواب، وقال الحافظ في \"التلخيص الحبير\" ٢/ ٢٧٤: فيه لفظة منكرة وهي قوله: ويرمي الغراب ولا يقتله. وضعفه الألباني في \"ضعيف أبي داود\" (٣١٩).\n(^٣) \"التمهيد\" ١٥/ ١٧٤.\n(^٤) أحمد ١/ ٢٥٧، وصححه الألباني في \"صحيح \"الجامع\" (٣٢٤٦).","vol":"12","page":371},{"text":"قتله، وما لا فلا (^١).\nولنتكلم على هذِه الحيوانات واحدًا بعد واحد فنقول:\nأولًا: الدابة لغة: كل ما دب ودرج، إلا أنه استعمل في عرفنا في نوع من الحيوان، وقد تستعمل على أصلها مع القرائن التي يتبين المراد منها، وقد نبه - ﵇ - على جنسها ونوعها؛ فلذلك جاز أن يوقع عليها اسم الحيوانات، والهاء فيها للمبالغة، وفيما يركب أشهر قاله صاحب \"المنتهى\"، وقال ابن خالويه: ليس في كلام العرب تصغير بالألف الآخر فإن دوابة (تصغيره) (^٢) دويبة، وهداهد: بمعنى هديهد، قال ابن سيده: والدابة تقع على المذكر والمؤنث، وحقيقته الصفة (^٣).\nالغراب: واحد الغربان، وجمعه في القلة: أغربة، قيل: سمي غرابًا؛ لأنه نأى واغترب لمَّا بعثه نوح يستخبر أمر الطوفان، ذكره أبو المعاني، وله جموع ذكرتها في \"الإشارات\"، قال الجاحظ في \"الحيوان\": الغراب الأبقع: غريب، وهو غراب البين، وكل غراب فقد يقال له: غراب البين إذا أرادوا به الشؤم إلا غراب البين نفسه؛ فإنه غرابٌ صغير، وإنما قيل لكل غراب: غراب البين؛ لسقوطه في مواضع منازلهم إذا باتوا، وناس يزعمون أن تسافدها على غير تسافد الطير، وأنها تذاق بالمناقير وتلقح من هنالك (^٤). قلت: فيه نظر والظاهر خلافه، وقد أخبرني من عاينه كبني آدم.\nوفي \"الحيوان\" للجاحظ: ليس من الحيوان يتبطن طروقته -أي: يأتيها من جهة بطنها- غير الإنسان والتمساح (^٥)، وفي \"تفسير\n_________\n(^١) \"شرح النووي على مسلم\" ٨/ ١١٤.\n(^٢) في الأصل: تصغير، والمثبت من (ج).\n(^٣) \"المحكم\" ١٠/ ٧.\n(^٤) \"الحيوان\" ٣/ ٤٣١.\n(^٥) السابق ٧/ ٢٤٤.","vol":"12","page":372},{"text":"الواحدي\": والدُّب، وفي \"الموعب\": الأبقع: الذي في صدره بياض، وقال ابن سيده: يخالط سواده بياض وهو أخبثها، وبه يضرب المثل لكل خبيث (^١).\nوعند أبي عمر: هو الذي في بطنه وظهره بياض، وهو تقييد لمطلق الروايات الآخر وبذلك قالت طائفة، فلا يجيزون إلا قتل الأبقع خاصة. ورووا في ذَلِكَ حديثًا عن قتادة، عن ابن المسَّيب، عن عائشة مرفوعًا (^٢).\nقال ابن بطال: وهذا الحديث لا يعرف من حديث ابن المسيب، ولم يروه عنه غير قتادة وهو مدلس، وثقات أصحاب سعيد من أهل المدينة لا يوجد عندهم مع معارضة حديث ابن عمر وحفصة فلا حجة فيه (^٣). وغير هذِه الطائفة رأوا جواز قتل الأبقع وغيره من الغربان، ورأوا أن ذكر الأبقع إنما جرى؛ لأنه الأغلب عندهم، وروي عن عطاء ومجاهد قالا: لا يقتل الغراب ولكن يرمى (^٤). وهذا خلاف السنة وإن كان ورد كما سلف.\nوفي \"الهداية\": المراد بالغراب: آكل الجيف وهو الأبقع، روي ذَلِكَ عن أبي يوسف، وقال ابن العربي: قيل: هو الشديد السواد؛ لأنه أكثر أذى، وذكر ابن قتيبة: أنه سمي فاسقًا فيما أرى؛ لتخلفه حين أرسله نوح يختبر الأرض، فترك أمره ووقع على جيفة (^٥)، ويقع أيضًا على دبر البعير، وينقب الغرائر.\n_________\n(^١) \"المحكم\" ١/ ١٤٨.\n(^٢) \"التمهيد\" ١٥/ ١٧٢.\n(^٣) \"شرح ابن بطال\" ٤/ ٤٩٣.\n(^٤) \"التمهيد\" ١٥/ ١٧٤.\n(^٥) \"غريب الحديث\" ١/ ٣٢٧.","vol":"12","page":373},{"text":"وأما الذي يأكل الزرع فهو الذي يرمى ولا يقتل، وهو الذي استثناه مالك من جملة الغربان، وفي قتلها قولان للمالكية: المشهور: القتل؛ لعموم الحديث، ومن منع القتل؛ لانتفاء الفسق فيه، وعن أبي مصعب فيما ذكره ابن العربي: قتل الغراب والحدأ، وإن لم يبدأ بالأذى ويؤكل لحمها عند مالك، وروي عنه المنع في الحرم؛ سدًّا لذريعة الاصطياد، قال أبو بكر: وأصل المذهب أن لا يقتل من الطير إلا ما آذى بخلاف غيره فإنه يقتل ابتداء.\nوالفأرة: واحدة الفئران، وفئرة، ذكره ابن سيده، وفي \"الجامع\": أكثر العرب على همزها (^١)، ولا خلاف بين العلماء في جواز قتل المحرم لها، كما حكاه ابن المنذر إلا النخعي فإنه منعه من قتلها (^٢)، وهو خلاف السنة، وخلاف قول أهل العلم، سميت فويسقة؛ لخروجها على الناس واغتيالها أموالهم بالفساد، وأصل الفسق: الخروج عن الشيء ومنه ﴿فَفَسَقَ عَنْ أَمْرِ رَبِّهِ﴾ [الكهف: ٥٠] أي: خرج، وسمي الرجل فاسقًا؛ لانسلاخه من الخير. وقال ابن قتيبة: لا أرى الغراب سمي فاسقًا إلا لتخليه عن أمر نوح حين أرسله، ووقوعه على الجيفة وعصيانه إياه، وحكي عن الفراء: ما أحسب الفأرة سميت فويسقة إلا لخروجها من جحرها على الناس، قال الخطابي: ولا يعجبني واحدٌ من القولين، وقد بقي عليهما أن يقولا مثل ذَلِكَ في الحدأة والكلب، إذا كان هذا النعت (لجميعها) (^٣)، وهذا اللقب يلزمها لزومه الغراب والفأرة، وإنما أرادوا -والله أعلم-\n_________\n(^١) \"المحكم\" ١١/ ٢٤٩ - ٢٥٠.\n(^٢) رواه ابن أبي شيبة ٣/ ٣٣٣ (١٤٨٢٢) كتاب: الحج، ما يقتل المحرم.\n(^٣) كذا بالأصل وفي (ج)، وفي \"غريب الحديث\" للخطابي: يجمعهما.","vol":"12","page":374},{"text":"به الخروج من الحرمة، يقول؛ خمس لا حرمة لهن، ولا بقيا عليهن، ولا فدية على المحرم فيهن إذا أصابهن، وإنما أباح قتلهن دفعًا لعاديهن، وفيه وجه آخر هو أن يكون أراد بتفسيقها تحريم أكلها؛ لقوله تعالى وقد ذكر المحرمات: ﴿ذَلِكُمْ فِسْقٌ﴾ [المائدة: ٣]، ويدل على صحة هذا: حديث عائشة مرفوعًا: \"الغراب فاسق\" فقال رجل من القوم: أيؤكل لحم الغراب؟ قالت: لا ومن يأكله بعد قوله: \"فاسق\".\nوروت عمرة مثله عن عائشة قالت: والله ما هو من الطيبات، تريد قوله تعالى: ﴿وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ﴾ [الأعراف: ١٥٧]، ومما يدل على أن الغراب يقذر لحمه قول الشاعر:\nولا سرطان أنهار البريص (^١) … فما لحم الغراب لنا بزاد\nوقيل: إن الفأرة عمدت إلى حبال سفينة نوح فقطعتها، وإن الشارع رآها تصعد بالفتيلة على السقف، وفي تسمية الخمس بالفواسق قيل: لخروجهن عن السلامة منهن إلى الإضرار والأذى، وقيل: لخروجهن عن الحرمة.\nوالعقرب: يكون للذكر والأنثى، قاله ابن سيده، قال: وقد يقال للأنثى: عقربة، وللذكر: عقربان (^٢). وقال صاحب \"المنتهى\": الأنثى عقرباء ممدود غير مصروف، وقيل: العقربان دويبة كثيرة القوائم غير العقرب، وعقربة شاذة، ومكان معقرِب: بكسر الراء، ذو عقارب، وأرض معقربة، وبعضهم يقول: مَعْقَرَةٌ كأنه رد العقرب إلى ثلاثة\n_________\n(^١) انتهى من \"غريب الحديث\" للخطابي ١/ ٦٠٣ - ٦٠٤ وقد روى حديثي عائشة بسنده، وروى حديث عمرة عن عائشة أيضًا البيهقي في \"سننه\" ٩/ ٣١٧ كتاب: الضحايا، باب: ما يحرم من جهة ما لا يأكل العرب.\n(^٢) \"المحكم\" ٢/ ٢٩٠.","vol":"12","page":375},{"text":"أحرف ثم بني عليه، وفي \"الجامع\" ذكر العقارب: عقربان، والدابة الكثيرة القوائم: عقربان بتشديد الباء، قال أبو عمر: والعقرب اللدغ، ويتبع الحس، وحكى عن حماد بن أبي سليمان والحكم أن المحرم لا يقتل الحية ولا العقرب، رواه عنهما شعبة؛ وحجتهما أنهما من هوام الأرض، وما أعجبه! فنص السنة بخلافه (^١).\nوالكلب العقور: قال ابن عيينة -فيما حكاه أبو عمر (^٢) -: أنه كل سبع يعقر ولم يخص به الكلب، قال سفيان: وفسره لنا زيد بن أسلم، وكذا قال أبو عبيد، وعن أبي هريرة: الكلب العقور: الأسد (^٣)، وقد قال - ﵇ - في عتبة بن أبي لهب: \"اللهم سلط عليه كلبًا من كلابك\" فعدا عليه الأسد فقتله (^٤)؛ ولأنه مأخوذ من التكلب، والعقور من العقر، وعن مالك: هو كل ما عقر الناس وعدا عليهم، مثل الأسد والنمر والفهد، فأمَّا ما كان من السباع لا يعدو مثل الضبع والثعلب وشبههما فلا يقتله المحرم وإن قتله فداه، وعن ابن القاسم قال: لا بأس بأن يقتل المحرم السباع التي تعدو على الناس وتفترس\n_________\n(^١) \"التمهيد\" ١٥/ ١٧٠.\n(^٢) \"التمهيد\" ١٥/ ١٥٧.\n(^٣) رواه عبد الرزاق ٤/ ٤٤٣ (٨٣٧٨، ٨٣٧٩) والطحاوي في \"شرح المعاني\" ٢/ ١٦٤\n(^٤) رواه ابن قانع في \"معجم الصحابة\" ٣/ ٢٠٧ من حديث هبار بن الأسود مرفوعًا، والطبراني ٢٢/ ٤٣٥ (١٠٦٠) من حديث قتادة، مرسلًا مطولًا، وأورده الهيثمي ٦/ ١٨ - ١٩ وقال: رواه الطبراني هكذا مرسلًا، وفيه: زهير بن العلاء وهو ضعيف. وفيه: أن النبي قالها لعتبة بن أبي لهب كما ذكره المصنف.\nورواه الحارث بن أبي أسامة كما في \"بغية الباحث\" (٥٧٢)، وكما في \"إتحاف الخيرة\" ٤/ ٢٣٠ (٣٤٦٧)، والحاكم ٢/ ٥٣٩ وقال: صحيح الإسناد، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٤٨٨ - ٢٤٨٩ (٦٠٥٠)، ٥/ ٢٩٧٢ (٦٩٢٦) من حديث أبي عقرب الكناني مرفوعًا، لكن فيه أن النبي - ﷺ - قالها للهب بن أبي لهب، والثاني حسنه الحافظ في \"الفتح\" ٤/ ٣٩.","vol":"12","page":376},{"text":"ابتداء، وأما صغارها التي لا تفترس ولا تعدو فلا ينبغي للمحرم قتلها، ونقل النووي اتفاق العلماء على جواز قتل الكلب العقور للمحرم والحلال في الحل والحرم، قال: واختلفوا في المراد به، فقيل هو الكلب المعروف، حكاه القاضي عياض عن أبي حنيفة والأوزاعي والحسن بن حي، وألحقوا به الذئب (^١).\nقلتُ: قد ورد منصوصًا كما سلف، وحمل زفر الكلب على الذئب وحده، وذهب الشافعي والثوري وأحمد وجمهور العلماء إلى أن المراد كل مفترس غالبًا (^٢).\nفائدة:\nقال أبو المعاني: جمع الكلب: أكلب وكلاب وكليب، وهو جمع عزيز لا يكاد يوجد إلا للقليل نحو عبد وعبيد، وجمع الأغلب: أكالب.\nوقال ابن سيده: قد قالوا في جمع كلاب: كلابات قال:\nأحب كلب في كلابات الناس … إليَّ نبحًا كلب أم العباس (^٣)\nوالكالب كالحامل جماعة الكلاب، والكلبة أنثى الكلاب، وجمعها: كلبات ولا تكسر.\nأخرى: في \"الحيوان\" للجاحظ تعداد معايب الكلاب ومثالبها:\nخبثها وجبنها وضعفها وشرهها وغدرها وبذاؤها وجهلها وقذرها وكثرة جنايتها وقلة ردها، ومن ضرب المثل في لؤمها ونذالتها وقبحها وقبح معاظلتها وسماجة نباحها، وكثرة أذاها وتقزز الناس من دنوها، وأنها\n_________\n(^١) \"مسلم بشرح النووي\" ٨/ ١١٤، \"إكمال المعلم\" ٤/ ٢٠٤. وليس في \"الإكمال\" حكايته عن أبي حنيفة والأوزاعي والحسن بن حي.\n(^٢) \"مسلم بشرح النووي\" ٨/ ١١٤ - ١١٥.\n(^٣) انتهى من \"الحيوان\" ١/ ٢٢٢ - ٢٢٧ بتصرف.","vol":"12","page":377},{"text":"كالخلق المركب، والحيوان الملفق، وكالبغل في الدواب، وكالراعبي في الحمام، وأنها لا سبع ولا بهيمة ولا جنية ولا إنسية، وأنها من الحن دون الجن، وأنها مطايا الجن ونوع من المسخ، وتنبش القبور، وتأكل الموتى، وأنها يعتريها الكلب من أكل لحوم الناس وإن جلده منتن إذا أصابه مطر، قال روح بن زنباع في أم جعفر زوجته:\nوريحها ريح كلب مسه مطر … ريح الكرائم معروف له أرج\nفالكلب يأكل العذرة، ويقال في المثل: أبخل من كلب على جيفة، ويشغر ببوله في جوف أنفه ويسدده تلقاء خيشومه (^١).\nوالحية: الأفعى كما جاء في رواية، قال عمر: هن عدو فاقتلوهن (^٢)، وفي رواية: حيث وجدتموها، قاله لمعتمرٍ ولمحرم (^٣)، وقال زيد بن أسلم: أي كلب أعقر منها (^٤). وعن مالك: لا يقتل المحرم قردًا\nولا خنزيرًا ولا الحية الصغيرة (^٥).\nوقال ابن بطال: أجاز مالك قتل الأفعى وهي داخلة عنده في معنى الكلب العقور، قال: وأجمع العلماء على جواز قتلها في الحل والحرم (^٦). وأما نهيه - ﵇ - عن قتل حيات البيوت (^٧)، فأخذ بعض السلف بظاهره، وقد قال - ﵇ - فيما رواه ابن مسعود: \"اقتلوا الحيات كلهن،\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٠٣ (٨٢٢١).\n(^٢) رواه البيهقي ٥/ ٢١١ كتاب: الحج، باب: ما للمحرم قتله ..\n(^٣) \"المحكم\" ٧/ ٣٤.\n(^٤) \"سنن البيهقي\" ٥/ ٢١١.\n(^٥) \"شرح ابن بطال\" ٤/ ٤٩٢، ٤٩٣.\n(^٦) سيأتي برقم (٣٣١٢ - ٣٣١٣)، ورواه مسلم (٢٢٣٣) من حديث ابن عمر.\n(^٧) رواه أبو داود (٥٢٤٩)، والنسائي ٦/ ٥١، والطبراني ١٠/ ١٧٠ (١٠٣٥٥)، وابن عبد البر في \"التمهيد\" ١٦/ ٢٤. وصححه الألباني في \"صحيح الجامع\" (١١٤٩).","vol":"12","page":378},{"text":"فمن خاف ثأرهن فليس مني\" (^١) وروي هذا القول عن عمر وابن مسعود (^٢).\nوقال آخرون: لا ينبغي قتل عوامر البيوت وسكانها إلا بعد مناشدة العهد الذي أخذه عليهن، فإن ثبت بعد النشدة قتل حذار الإصابة، فيلحقه ما لحق الفتى المعرس بأهله حيث وجد حية على فراشه فقتلها قبل مناشدته إياها، واعتلَّوا بحديث أبي سعيد مرفوعًا: \"إن بالمدينة جنًّا قد أسلموا، فإن رأيتم منها شيئًا فآذنوه ثلاثة أيام، فإن بدا لكم بعد ذَلِكَ فاقتلوه\" (^٣) ولا تخالف بينها، وربما تمثل بعض الجن ببعض صور الحيات فيظهر لأعين بني آدم.\nكما روى ابن أبي مليكة عن عائشة بنت طلحة: أن عائشة أم المؤمنين: رأت في مغتسلها حية فقتلتها فأتيت في منامها، فقيل لها: إنك قتلت مسلمًا، فقالت: لو كان مسلمًا ما دخل على أمهات المؤمنين، فقيل: ما دخل عليك إلا وعليك ثيابك، فأصبحت فزعة ففرقت في المساكين اثني عشر ألفًا (^٤)، وخص ابن نافع الإنذار\n_________\n(^١) رواه عن عمر عبد الرزاق في \"المصنف\" ٤/ ٤٤٣ (٨٣٨٢)، وابن أبي شيبة ٤/ ٢٦٦ (١٩٨٩٦). ورواه عن ابن مسعود ٤/ ٢٦٧ (١٩٩٠٠).\n(^٢) \"المنتقى\" ٢/ ٢٦٣.\n(^٣) رواه مسلم (٢٢٣٦) كتاب: السلام، باب: قتل الحيات وغيرها.\n(^٤) رواه ابن أبي شيبة ٦/ ١٨٢ (٣٠٥٠٥) كتاب: الرؤيا، رؤيا عائشة ﵂، وأبو الشيخ في \"العظمة\" (١١١٤) بإسقاط عائشة بنت طلحة، وأبو نعيم في \"الحلية\" ٢/ ٤٩، وابن عبد البر في \"التمهيد\" ١١/ ١١٨، والذهبي في \"تذكرة الحفاظ\" ١/ ٢٩، وذكره كذلك في \"سير أعلام النبلاء\" ٢/ ١٩٦ - ١٩٧ من طريقين: الأول: عن يحيى بن سعيد القطان، حدثنا أبو يونس -حاتم بن أبي صغيرة- عن ابن أبي مليكة .. به، الثاني: عفيف بن سالم، عن عبد الله بن المؤمل عن عبد الله بن أبي مليكة .. به، وقال: رواه عبد الله بن أحمد بن حنبل عن عفيف، وهو ثقة، وابن المؤمل فيه ضعف، والإسناد الأول أصح.","vol":"12","page":379},{"text":"بالمدينة على ظاهر الحديث.\nوقال مالك: أحب إليَّ أن ينذر بالمدينة وغيرها وهو بالمدينة أوجب، ولا ينذر في الصحاري (^١)، وقال غيره: بالتسوية بين المدينة وغيرها؛ لأن العلة إسلام الجن ولا يحل قتل مسلم جني ولا إنسي، ومما يؤكد قتل الحية ما ذكره البخاري في الباب عن ابن مسعود: أنه - ﵇ - لما رأى الحية بمنى قال: \"اقتلوه\" وعند مسلم: أمر محرمًا بقتل حية بمنى (^٢).\nووقع في تفسير سورة المرسلات: قال البخاري: وقال ابن\nإسحاق (^٣)، كذا في أكثر النسخ، وكذا ذكره أبو نعيم في \"مستخرجه\" وسماه محمد بن إسحاق، وفي بعض نسخ البخاري: وقال أبو إسحاق: يعني السبيعي، وقال أيضًا في التفسير: وقال أبو معاوية معلقًا (^٤)، وهو عند مسلم موصولًا: حَدَّثَنَا يحيى بن يحيى وغيره، عن أبي معاوية به (^٥). وللدارقطني من حديث زر عن عبد الله مرفوعًا: \"من قتل حية أو عقربا فقد قتل كافرًا\" وقال: الموقوف أشبه بالصواب (^٦).\nوالوزغ جمع: وزغة، ويجمع أيضًا على وزغان وأزغان على البدل، قال ابن سيده: وعندي أن الوزغان إنما هو جمع وزغ الذي هو جمع وزغة (^٧)، وقال الجوهري: الجمع أوزاغ (^٨). وقال في \"المغيث\":\n_________\n(^١) مسلم (٢٢٣٥) كتاب: السلام، باب: قتل الحيات وغيرها.\n(^٢) \"المنتقى\" ٧/ ٣٠٠، ٣٠١.\n(^٣) سيأتي بعد حديث (٤٩٢١) في التفسير.\n(^٤) سيأتي بعد حديث (٤٩٣١).\n(^٥) مسلم (٢٢٣٤) كتاب: السلام، باب: قتل الحيات وغيرها.\n(^٦) \"علل الدارقطني\" ٥/ ٧٤ - ٧٥.\n(^٧) \"المحكم\" ٦/ ٢٨.\n(^٨) \"الصحاح\" ٤/ ١٣٢٨.","vol":"12","page":380},{"text":"الجمع وازع، قيل: سُمي سام أبرص وزغًا لخفته وسرعة حركته (^١).\nقال أبو حنيفة: إن قتل المحرم غير الكلب العقور والحية والعقرب والغراب والحدأة والذئب ففيه الجزاء إلا أن يكون ابتدأته، فلا جزاء عليه فيها، ويقتل القردان عن بعيره ولا شيء عليه، وقال زفر: سواء ابتدأته السباع أم لا، عليه الجزاء فيما قتل منها (^٢).\nوقال الطحاوي: لا يقتل المحرم الحية ولا الوزغ ولا شيئًا غير الحدأة والغراب والعقرب والكلب العقور والفأرة.\nوعند مالك: يقتل جميع سباع ذوات الأربع إلا أنه كره قتل الغراب والحدأة إلا أن يؤذيا، ولا يجوز له قتل الثعلب والهر الوحشي، وفيهما الجزاء إلا إن ابتدأه بالأذى، ولا يقتل الوزغ ولا البعوض ولا قردان بعيره خاصة، فإن قتله أطعم شيئًا، وإن قتل شيئًا من سباع الطير فعليه الجزاء، ويقتل القراد إذا وجده على نفسه، واختلف في صغار الفئران، ولا يقتل القمل، فإن قتلها أطعم شيئًا، وعند الشافعي: في الثعلب الجزاء (^٣).\nقال ابن حزم: روى وكيع عن سفيان عن ابن جريج عن عطاء قال: اقتل من السباع ما عدا عليك وما لم يعد وأنت محرم (^٤).\nومن طريق سويد بن غفلة قال: أمرنا عمر بن الخطاب بقتل الزنبور\n_________\n(^١) \"المغيث\" ٣/ ٤١٠.\n(^٢) حكاه ابن حزم عن أبي حنيفة \"المحلى\" ٧/ ٢٣٩.\n(^٣) \"المحلى\" ٧/ ٢٣٩.\n(^٤) \"المحلى\" ٧/ ٢٤٤، ورواه الأزرقي في \"أخبار مكة\" ٢/ ١٤٩ عن ابن جريج قال: قال عطاء: لكل عدو لك لم يذكر لك قتله فاقتله وأنت حرم، والفاكهي في \"أخبار مكة\" ٣/ ٣٩٧ عن ابن جريج أيضًا.","vol":"12","page":381},{"text":"ونحن محرمون (^١).\nوعن حبيب المعلم عن عطاء قال: ليس في الزنبور جزاء (^٢)، وعن ابن عباس: من قتل وزغًا فله صدقة (^٣).\nوقال ابن عمر: اقتلوا الوزغ فإنه شيطان (^٤)، وعن عائشة: أنها كانت تقتل الوزغ في بيت الله تعالى (^٥)، وسأل إبراهيم بن نافع عطاء عن قتله في الحرم، قال: لا بأس (^٦)، وفي مسلم من حديث سعد بن أبي وقاص مرفوعًا أمر بقتل الأوزاغ (^٧).\nوفي حديث عروة عن عائشة: أن النبي - ﷺ - يأمر بقتله (^٨)، قال\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٤٣ (٨٣٨٠ - ٨٣٨١)، وابن أبي شيبة، ٣/ ٣٣٤ (١٤٨٣٦)، ٣/ ٤٢٠ (١٥٧٣٦)، ٣/ ٤٢٠ (١٥٧٣٦)، وأبو نعيم في \"الحلية\" ٩/ ١٠٩ - ١١٠، والذهبي في \"السير\" ١٠/ ٨٨.\n(^٢) أورده ابن حزم في \"المحلى\" ٧/ ٢٤٤ من طريق حماد بن سلمة، عن حبيب.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٤٧ (٨٣٩٦).\n(^٤) رواه عبد الرزاق ٤/ ٤٤٧ (٨٣٩٨)، وابن أبي شيبة ٤/ ٢٦٦ (١٩٨٩٣) كتاب: الصيد، ما قالوا في قتل الأوزاغ -لكنه بلفظ: أقتلوا الوزغ في الحل والحرم- والبغوي في \"مسند ابن الجعد\" ص: ٣٣٢ (٢٢٨٠).\n(^٥) رواه ابن أبي شيبة ٤/ ٢٦٦ (١٩٨٨٧ - ١٩٨٨٨) بنحوه.\n(^٦) السابق ٣/ ٤٣٢ (١٥٨٤٤)، وانظر: \"المحلى\" ٧/ ٢٤٤.\n(^٧) مسلم (٢٢٣٨) كتاب: السلام، باب: استحباب قتل الوزغ.\n(^٨) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٤٦ (٨٣٩٢)، والدورقي في \"مسند سعد\" (١٤)، وأبو يعلى في \"مسنده\" ٢/ ١٤٣ - ١٤٤ (٨٣١).\nقلت: والذي في الصحيح عنها أنه - ﷺ - لم يأمر بقتله، كما في حديث الباب (١٨٣١) في جزاء الصيد، باب: ما يقتل المحرم من الدواب، وكما سيأتي برقم (٣٣٠٦) في بدء الخلق، ورواه مسلم (٢٢٣٩) كتاب: السلام، باب: استحباب قتل الوزع، عن عروة أيضًا عن عائشة: أن النبي - ﷺ - قال للوزغ: الفويسق، ولم","vol":"12","page":382},{"text":"أبو الحسن: أخطأ الباغندي في متنه، وقال في \"علله\": إنه وهم، والصواب مرسل (^١).\nوروى مالك عن ابن شهاب عن سعد بن أبي وقاص: أنه - ﵇ - أمر بقتله (^٢)، وفيه انقطاع بين الزهري وسعد. وذكر ابن المواز عن مالك قال: سمعت أن رسول الله - ﷺ - أمر بقتل الوزغ. وفي مسلم من حديث أبي مرفوعًا تعداد الحسنات في قتلها أولًا ثم ثانيًا ثم ثالثًا (^٣)، وسيأتي\n_________\nأسمعه أمر بقتله، وهذا لفظ البخاري، وأكثر ما رواه عروة عنها أنه - ﷺ - لم يأمر بقتله، وقد روي الأمر بقتله من وجوه أخر عنه - ﷺ -، فسيأتي برقم (٣٣٠٧) كتاب بدء الخلق، ورواه مسلم (٢٢٣٧) كتاب السلام، باب: استحباب قتل الوزغ، عن أم شريك أن النبي - ﷺ - أمرها بقتل الأوزاغ، وهذا لفظ البخاري، وأيضًا روى مسلم (٢٢٣٨) من حديث عامر بن سعد عن أبيه أن النبي - ﷺ - أمر بقتل الوزغ وسماه فويسقًا، وتكلم في صحته الدارقطني كما ذكر المصنف، وقد أنكر هذا على سعد كما سيأتي برقم (٣٣٠٦)، عن عائشة أن النبي - ﷺ - قال: \"الوزغ: الفويسق\" ولم أسمعه أمر بقتله، وزعم سعد بن أبي وقاص أن النبي - ﷺ - أمر بقتله.\nقال الحافظ: قال ابن التين: هذا لا حجة فيه، لأنه لا يلزم من عدم سماعها عدم الوقوع، وقد حفظ غيرها كما ترى، قلت: قد جاء عن عائشة من وجه آخر عند أحمد وابن ماجه أنه كان في بيتها رمح موضوع فسئلت فقالت: نقتل به الوزغ؛ فإن النبي - ﷺ - أخبرنا أن إبراهيم لما ألقي في النار لم يكن في الأرض دابة إلا أطفأت عنه النار إلا الوزغ فإنها كانت تنفخ عليه، فأمر النبي - ﷺ - بقتلها، وقوله: زعم سعد، قائل ذلك يحتمل أن يكون من قول عروة فيكون متصلًا فإنه سمع من سعد، ويحتمل أن تكون عائشة، ويحتمل أن يكون من قول الزهري فيكون منقطعًا، والاحتمال الأخير أرجح. ا. هـ \"فتح الباري\" ٦/ ٣٥٣ - ٣٥٤. بتصرف يسير.\n(^١) \"علل الدارقطني\" ٤/ ٣٤٠ - ٣٤١.\n(^٢) رواه العقيلي في \"الضعفاء\" ٤/ ٣٩٣، والإسماعيلي في \"المعجم\" ٣/ ٧٨٥ عن مالك عن الزهري عن سعيد بن المسيب عن سعد بن أبي وقاص.\n(^٣) مسلم (٢٢٤٠) كتاب: السلام، باب: استحباب قتل الوزغ، وهو من حديث أبي هريرة، لا حديث أبي كما ذكر المصنف.","vol":"12","page":383},{"text":"عن أم شريك: أنه - ﵇ - أمر بقتلها (^١).\nقال ابن حزم (^٢): وأما النمل فلا يحل قتله ولا قتل الهدهد ولا الصرد ولا النحل ولا الضفدع، لحديث ابن عباس قال: نهى رسول الله - ﷺ - عن قتل أربع من الدواب: النملة، والنحلة، والهدهد، والورد (^٣)، ولأبي داود من حديث عبد الرحمن بن عثمان: النهي عن قتل الضفدع (^٤)، وفي الصحيح: أن نملة قرصت نبيًا من الأنبياء، فحرق قريتها، فقال له الله تعالى: \"هلَّا نملة واحدة\" (^٥).\nقال الترمذي في \"نوادره\": ولم يعاتبه على تحريقها، إنما عاتبه كونه\nأخذ البريء بغيره، وذكر كلامًا يقتضي أن لا حرج في قتلها (^٦).\nوقال ابن قدامة: كل ما كان طبعه الأذى والعدوان، وإن لم يوجد منه أذى في الحال في النفس أو المال فقتله لا حرج فيه مثل سباع البهائم\n_________\n(^١) سيأتي برقم (٣٣٠٧) كتاب: بدء الخلق، ورواه مسلم (٢٢٣٧).\n(^٢) \"المحلى\" ٧/ ٢٤٥.\n(^٣) رواه أبو داود (٥٢٦٧) كتاب: الأدب، باب: في قتل الضفدع، وابن ماجه (٣٢٢٤) كتاب: الصيد، باب: ما ينهى عن قتله، وأحمد ١/ ١٣٢، وعبد الرزاق في \"المصنف\" ٥/ ٤٥١ (٨٤١٥) كتاب: المناسك، باب: ما ينهى عن قتله من الدواب، وعبد بن حميد في \"المنتخب\" ١/ ٥٥٤ (٦٤٩)، والدارمي ٢/ ١٢٧١ (٢٠٤٢) كتاب: المناسك، باب: ما ينهى عن قتله من الدواب، وابن حبان ١٢/ ٤٦٢ (٥٦٤٦)، والبيهقي ٩/ ٣١٧. وصححه الألباني في \"صحيح الجامع\" (٦٩٧٠).\n(^٤) أبو داود (٣٨٧١): الطب، باب: في الأدوية المكروهة. وصححه الألباني في \"صحيح الجامع\" (٦٩٧١).\n(^٥) سيأتي برقم (٣٣١٩) كتاب: بدء الخلق، باب: خمس من الدواب فواسق يقتلن في الحرم، ورواه مسلم (٢٢٤١) كتاب: السلام، باب: النهي عن قتل النمل.\n(^٦) \"نوادر الأصول\" للحكيم الترمذي- الأصل الثالث والثمانون ص ١٢٣.","vol":"12","page":384},{"text":"كلها المحرم أكلها، وجوارح الطير كالبازي، والعقاب، والشاهين، والصقر، ونحوها، والحشرات المؤذية، كالزنبور، والبق، والبعوض، والذباب، والبراغيث، وبه قال الشافعي (^١).\nوذكر ابن المواز، عن مالك: بلغني أن رسول الله - ﷺ - أمر بقتل الأوزاغ، فأما المحرم فلا يقتلها، فإن قتلها رأيت أن يتصدق، قيل له: قد أذن الرسول بقتلها، قال: وكثير ما أذن في قتله ولا يقتلها المحرم، وفي رواية ابن وهب وابن القاسم عنه قال: لا أرى أن يقتل المحرم الوزغ؛ لأنه ليس من الخمس، فإن قتلها تصدق. قال أبو عمر: الوزغ مجمع على تحريم أكله (^٢).\nوقال ابن التين: أباح مالك قتله في الحرم وكرهه للمحرم، وروي عن عائشة أنها قالت: لما احترق بيت المقدس كانت الأوزاغ تنفخه (^٣)، وقيل: إنها نفخت على نار إبراهيم من بين سائر الدواب (^٤).\nتنبيهات توضح ما مضى وإن سلف بعضه:\nأحدها: أجمع العلماء على القول بجملة أحاديث الباب كما عيناه،\n_________\n(^١) \"المغني\" ٥/ ١٧٦ - ١٧٧.\n(^٢) \"التمهيد\" ١٥/ ١٨٦.\n(^٣) رواه الفاكهي في \"أخبار مكة\" ٣/ ٣٩٨ (٢٢٩١)، والبيهقي ٩/ ٢١٨.\n(^٤) رواه النسائي ٥/ ١٨٩ كتاب: مناسك الحج، قتل الوزغ، وابن ماجه (٣٢٣١) كتاب: الصيد، باب: قتل الوزغ، وأحمد ٦/ ٨٣ وعبد الرزاق في \"المصنف\" ٤/ ٤٤٦ (٨٣٩٢) كتاب: المناسك، باب: ما يقتل في الحرم وما يكره قتله، وأبو يعلى ٧/ ٣١٧ (٤٣٥٧)، وابن حبان ١٢/ ٤٤٧ (٥٦٣١) كتاب: الحظر والإباحة، باب: قتل الحيوان، والمزي في \"تهذيب الكمال\" ٣٥/ ١٩٢ - ١٩٣ من حديث عائشة، وقال البوصيري في \"زوائده\" ص: ٤١٩: إسناد صحيح رجاله ثقات. وصححه الألباني في \"الصحيحة\" (١٥٨١).","vol":"12","page":385},{"text":"إلا أنهم اختلفوا في تفصيلها: فقال بظاهر حديث ابن عمر وحفصة مالكٌ والثوري والشافعي وأحمد وإسحاق، قالوا: ولم يعن بالكلب العقور الكلاب الإنسية، وإنما عني بها كل سبع يعقر، كذلك فسره مالك وابن عيينة وأهل اللغة.\nوقال الخليل: كل سبع عقور كلب، وكلهم لا يرى ما ليس من السباع في طبقة العقر والعدي في الأغلب في معنى الكلب العقور في شيء، ولا يجوز عندهم للمحرم قتل الهر الوحشي ولا الثعلب كما سلف، والكلب العقور عند أبي حنيفة المعروف وليس الأسد في شيء منه، وأجازوا قتل الذئب خاصة ابتدأ به أم لا، ولا شيء عليه فيها، وأما غيرها من السباع فلا يقتلها، فإن قتلها فداها إلا أن تبتدئه فلا شيء عليه، وأسلفنا كلام الشافعي، والحجة على أبي حنيفة أن الكلب العقور اسم لكل ما يتكلب من أسد أو نمر أو فهد، فيجب أن يكون جميع ما تناوله هذا الاسم داخلًا تحت ما أبيح للمحرم قتله، وإذا أبيح قتل العقور فالأسد أولى، وسماهن فواسق كما مضى، فغيرهن أولى كما نبه على غير الحية والعقرب بهما، ونص على الفأرة ونبه على ما هو أقوى حيلة من جنسها، وعلى الغراب والحدأة؛ لخطفهما، وعلى الكلب؛ لينبه به على ما هو أعظم ضررًا منه.\nوأجاز مالك قتل الأفعى، وهي داخلة عنده في معنى الكلب العقور، والكلب العقور عنده صفة لا عين مسماة، وقد نقض أبو حنيفة أصله بالذئب فألحقه بالخمس، وليس بمذكور في الحديث، كذا قال ابن بطال، وقد علمت أنه مذكور في بعضها، قال: وكذلك يلزمه أن يجعل الفهد والنمر وما أشبههما في العدي بمنزلة الذئب، وأما الضبع فمأكول عندنا وإن كان له ناب، لكنه ضعيف، وهو من","vol":"12","page":386},{"text":"السباع لكنه غير داخل فيما أبيح قتله، قال الأوزاعي: كان العلماء بالشام يعدونها من السباع، ويكرهون أكلها، وذكر ابن حبيب عن مالك قال: لا يقتل الضبع بحال، وقد جاء أن فيها شاة إلا أن تؤذيه، وكذلك قال في الغراب والحدأة (^١).\nقال أشهب: سألت مالكًا: أيقتلهما المحرم من غير أن يضرا به؟\nقال: لا، وإنما أذن في قتلهما إذا ضرا في رأي، فإذا لم يضرا فهما صيد، وليس للمحرم أن يصيد، وليسا مثل العقرب والفأرة، ولا بأس بقتلهما وإن لم يضرا، وكذلك الحية، والحجة على من قال: إنه لا يوجب الجزاء إلا فيما يؤكل لحمه خاصة عموم ﴿وَحُرِّمَ عَلَيْكُمْ صَيْدُ البَرِّ مَا دُمْتُمْ حُرُمًا﴾ [المائدة: ٩٦].\nوالصيد: الاصطياد، وهو يقع على كل ما يؤكل لحمه وما لا يؤكل، وليس المعتبر في وجوب الجزاء كون المقتول مأكولًا؛ لأن الحمار المتولد عن الوحشي والأهلي لا يؤكل، وفي قتله الجزاء على المحرم (^٢). والمخالف لا يسلم ذَلِكَ.\nثانيها: تسميته - ﵇ - الوزغ فويسقًا ما يدل على عقرها كما سمى العقورات كلها فواسق، قال مالك: ولا يقتل المحرم قردًا ولا خنزيرًا ولا الحية الصغيرة ولا صغار السباع (^٣)، وقال الشافعي: ما يجوز للمحرم قتله فصغاره وكباره سواء، لا شيء عليه في قتلها (^٤)، وقال مالك في \"الموطأ\": ولا يقتل المحرم ما ضر من الطير\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٦٢.\n(^٢) من \"شرح ابن بطال\" ٤/ ٤٩١ - ٤٩٣ بتصرف.\n(^٣) \"النوادر والزيادات\" ٢/ ٢٦٤.\n(^٤) \"الأم\" ٢/ ١٧٦. وهو ما نقله ابن المواز عن مالك. \"النوادر والزيادات\" ٢/ ٤٦٢.","vol":"12","page":387},{"text":"إلا ما سمى رسول الله - ﷺ -: الغراب والحدأة، فإن قتل غيرهما من الطير فداه (^١).\nثالثها: اختلف المدنيون في الزنبور، كما قال إسماعيل، فشبهه بعضهم بالحية والعقرب فإن عرض لإنسان فدفعه عن نفسه لم يكن عليه فيه شيء، وكان عمر يأمر بقتله، كما سلف.\nوقال أحمد وعطاء: لا جزاء فيه، وقال بعضهم: يطعم شيئًا (^٢)، قال إسماعيل: وإنما لم يدخل أولاد الكلب العقور في حكمه؛ لأنهن لا يعقرن في صغرهن ولا فعل لهن.\nرابعها: الجناح: الإثم، فنفاه بقوله: (\"لا جناح\"، \"ولا حرج\").\n_________\n(^١) \"موطأ مالك\" ١/ ٤٦٦ - ٤٦٧ (١١٨٨) كتاب: المناسك، باب: ما يقتل المحرم من الدواب.\n(^٢) \"المجموع\" ٧/ ٣٥٧، وقول عطاء، رواه ابن حزم \"المحلى\" ٧/ ٢٤٤. وقال أبو داود: سمعت أحمد سُئل عن المحرم يقتل الزنبور؟ قال: نعم، يقتل كل شيء يؤذيه. \"مسائل الإمام برواية أبي داو\" (٨٤٢).","vol":"12","page":388},{"text":"<span data-type='title' id=toc-1386>٨ - باب لَا يُعْضَدُ شَجَرُ الحَرَمِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -: \"لَا يُعْضَدُ شَوْكُهُ\".\n\n١٨٣٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي شُرَيْحٍ العَدَوِيِّ أَنَّهُ قَالَ لِعَمْرِو بْنِ سَعِيدٍ وَهُوَ يَبْعَثُ البُعُوثَ إِلَى مَكَّةَ: ائْذَنْ لِي أَيُّهَا الأَمِيرُ أُحَدِّثْكَ قَوْلًا قَامَ بِهِ رَسُولُ اللهِ - ﷺ - لِلْغَدِ مِنْ يَوْمِ الفَتْحِ، فَسَمِعَتْهُ أُذُنَايَ، وَوَعَاهُ قَلْبِي، وَأَبْصَرَتْهُ عَيْنَايَ حِينَ تَكَلَّمَ بِهِ، إِنَّهُ حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"إِنَّ مَكَّةَ حَرَّمَهَا اللهُ وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلَا يَحِلُّ لاِمْرِئٍ يُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا وَلَا يَعْضُدَ بِهَا شَجَرَةً، فَإِنْ أَحَدٌ تَرَخَّصَ لِقِتَالِ رَسُولِ اللهِ - ﷺ - فَقُولُوا لَهُ: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ - ﷺ - وَلَمْ يَأْذَنْ لَكُمْ، وَإِنَّمَا أَذِنَ لِى سَاعَةً مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا اليَوْمَ كَحُرْمَتِهَا بِالأَمْسِ، وَلْيُبَلِّغِ الشَّاهِدُ الغَائِبَ\". فَقِيلَ لأَبِي شُرَيْحٍ: مَا قَالَ لَكَ عَمْرٌو؟ قَالَ: أَنَا أَعْلَمُ بِذَلِكَ مِنْكَ يَا أَبَا شُرَيْحٍ، إِنَّ الحَرَمَ لَا يُعِيذُ عَاصِيًا، وَلَا فَارًّا بِدَمٍ، وَلَا فَارًّا بِخَرْبَةٍ. خَرْبَةٌ: بَلِيَّةٌ. [انظر: ١٠٤ - مسلم: ١٣٥٤ - فتح: ٤/ ٤١]\nثم أسند حديث سعيد بن أبي سعيد المقبري، عن أبي شريح الِعدوي أنه قال لعمرو بن سعيد، فذكره إلى قوله: \"وَلَا يَعْضُدَ بِهَا شَجَرَةً\".\nالشرح:\nتعليق ابن عباس ذكره بعد قليل مسندًا (^١)، وحديث أبي شريح أخرجه مسلم أيضًا (^٢)، ووقع في \"سيرة ابن إسحاق\": ثَنَا سعيد بن أبي سعيد عن أبي شريح قال: لما قدم عمرو بن الزبير مكة قام إليه أبو شريح، فذكره، فرد عليه ابن الزبير: فأنا أعلم منك يا أبا شريح (^٣)،\n_________\n(^١) سيأتي برقم (١٨٣٤) باب: لا يحل القتال بمكة.\n(^٢) مسلم (١٣٥٤) كتاب: الحج، باب: تحريم مكة وصيدها وخلاها ..\n(^٣) انظر: \"سيرة ابن هشام\" ٤/ ٣٥ وقد أورده بسند ابن اسحاق الذي ذكره المصنف.","vol":"12","page":389},{"text":"وكذا ذكره الواقدي عن رباح بن مسلم، عن أبيه قال: بُعِثَ إلى عبد الله بن الزبير (عمرو أخوه) (^١)، فقام أبو شريح إليه فقال له الحديث. ولا التفات إلى رد السهيلي له بأنه وهم من ابن هشام (^٢)، فهذا ابن إسحاق هو الذي ذكره، وسنده صحيح، وقد أوضحت شرحه في \"شرح العمدة\" فليراجع منه (^٣).\nونذكر هنا عيونًا أخر:\nأحدها: عمرو هذا هو ابن سعيد بن العاص أبو أمية المعروف بالأشدق، لطيم الشيطان الأفقم أيضًا، ليست له صحبة، وعرف بالأشدق؛ لأنه صعد المنبر فبالغ في شتم علي - ﵁ - فأصيب بلقوة، ولَّاه يزيد بن معاوية المدينة، وكان أحب الناس إلى أهل الشام، وكانوا يسمعون له ويطيعونه، وكتب إليه يزيد أن يوجه إلى عبد الله بن الزبير جيشًا فوجهه، واستعمل عليهم عمرو بن الزبير بن العوام (^٤) (^٥)، وأبو شريح اسمه خويلد بن عمرو، وقيل عكسه، وقيل غير ذَلِكَ،\n_________\n(^١) في (س)، (ج): (عمرو وأخوه) ولعل المثبت هو الصحيح.\n(^٢) \"الروض الأنف\" للسهيلي ٤/ ١١٥.\n(^٣) \"الإعلام بفوائد عمدة الأحكام\" ٦/ ٩٦ - ١٢٠.\n(^٤) في هامش (س) تعليق نصه: قتل عمرو بن سعيد بن العاصي صبرًا سنة ٧٠ قاله في \"الكاشف\" وتوفي أبو شريح الخزاعي، والأكثر في اسمه بما صدر به المصنف كلامه وقيل (…) وقيل: كعب بن عمرو، وقيل: هانئ بن عمرو هذا كلام الذهبي، وحكى النووي في اسمه خلافًا في التهذيب منه أنه عبد الرحمن ابن عمرو.\n(^٥) انظر ترجمته في: \"طبقات ابن سعد\" ٥/ ٢٣٧، \"التاريخ الكبير\" ٦/ ٣٣٨ (٢٥٧٠)، و\"الجرح والتعديل\" ٦/ ٢٣٦ (١٣٠٨)، و\"تهذيب الكمال\" ٢٢/ ٣٥ (٤٣٧٠)، و\"سير أعلام النبلاء\" ٣/ ٤٤٩ (٨٨).","vol":"12","page":390},{"text":"حمل لواء قومه يوم الفتح وكان من العقلاء (^١)، وفي الصحابة من كنيته كذلك ثلاثة غيره (^٢).\nثانيها: معنى: (\"لا يعضد\"): لا يقطع بما يعضد، وهو سيف يمتهن في قطع الشجر، وقيل: هو حديد، والعَضد بالفتح ما تكسر من الشجر أو قطع، والخربة: البلية بفتح الخاء المعجمة وضمها وبعد الراء باء موحدة، كما وقع في بعض نسخ البخاري، ويقال: العورة أو الزلة، وأصله من سرقة الإبل.\n_________\n(^١) هو أبو شريح الخزاعي العدوي الكعبي، اختلف في اسمه، فقيل: خويلد بن عمرو، وقيل: عمرو بن خويلد، وقيل: كعب بن عمرو، وقيل: هانئ بن عمرو، وقيل: عبد الرحمن بن عمرو، والمشهور: خويلد بن عمرو بن صخر بن عبد العزى بن معاوية بن المحترش بن عمرو بن زمان بن عدي بن عمرو بن ربيعة، إخوة بني كعب بن عمرو بن ربيعة، روى عن النبي - ﷺ - وعبد الله بن مسعود. انظر ترجمته في: \"معجم الصحابة\" للبغوي ٢/ ٢٤٤، و\"معجم الصحابة\" لابن قانع ٢/ ٢٠٣ (٧٠٣)، ٤/ ٢٥٠ (٣٠٦٣)، و\"أسد الغابة\" ٢/ ١٥٢ (١٥٠٠)، ٦/ ١٦٤ (٥٩٩٧)، و\"تهذيب الكمال\" ٣٣/ ٤٠٠ (٧٤٢٤)، و\"الإصابة\" ١/ ٤٥٨ (٢٣٠٥)، ٤/ ١٠١ (٦١٣).\n(^٢) أحدهم: أبو شريح الأنصاري، قال ابن عبد البر: له صحبة، ذكروه في الصحابة، ولا أعرفه بغير كنيته وذكره هذا اهـ. انظر: \"الاستيعاب\" ٤/ ٢٥٠ (٣٠٦٢)، \"أسد الغابة\" ٦/ ١٦٤ (٥٩٩٦)، \"الإصابة\" ٤/ ١٠٢ (٦١٥).\nثانيهم: أبو شريح الحارثي، هانئ بن يزيد بن نهيك بن دريد بن سفيان بن الضباب، واسمه مسلمة بن الحارث بن ربيعة بن الحارث بن كعب الحارثي، كان يكنى أبا الحكم، فكناه رسول الله - ﷺ - بأبي شريح.\nانظر: \"الاستيعاب\" ٤/ ٢٥٠ (٣٠٦١)، \"أسد الغابة\" ٥/ ٣٨٣ (٥٣٣٣)، ٦/ ١٦٥ (٥٩٩٨)، \"الإصابة\" ٣/ ٥٩٦ (٨٩٢٧)، ٤/ ١٠٢ (٦١٤).\nثالثهم: أبو شريح، رجل روي عن النبي - ﷺ -: \"أعتى الناس على الله -﷿- .. \" الحديث. انظر: \"أسد الغابة\" ٦/ ١٦٦ (٥٩٩٩).","vol":"12","page":391},{"text":"ثالثها؛ لا يجوز قطع أغصان شجر مكة التي أنشأها الله فيها مما لا صنع فيه لبني آدم، وإذا لم يجز قطع أغصانها فقطع شجرها أولى بالنهي، وقام الإجماع -كما قال ابن المنذر- على تحريم قطع شجر الحرم (^١)، واختلفوا فيما يجب على قاطعها، فذهب مالك: لا شيء عليه غير الاستغفار، وهو مذهب عطاء، وبه قال أبو ثور، وذكر الطبري عن عمر مثل معناه. وقال الشافعي: عليه الجزاء في الجميع المحرم في ذَلِكَ والحلال سواء، في الشجرة الكبيرة بقرة وفي الصغيرة شاة، وفي الخشب وما أشبهه قيمته ما بلغت دمًا كان أو طعامًا، وحكى بعض أصحاب الشافعي أن مذهبه كمذهب أبي حنيفة فيما أنبته الآدمي، ذكره ابن القصار، وهو قول صاحبيه أيضًا، إن قطع ما أنبته الآدمي فلا شيء عليه، وإن قطع ما أنبته الله تعالى كان عليه الجزاء حلالًا كان أو محرمًا، فإن بلغ هديًا كان هديًا وإلا قُوم طعامًا فأطعم كل مسكين نصف صاع، لا جرم حكى بعضهم عن الكوفيين أن فيها قيمتها، والمحرم والحلال فيه سواء (^٢).\nقال ابن المنذر: ليس في ذَلِكَ دلالة من كتاب ولا سنة ولا إجماع، وأقول كما قال مالك، واحتج الموجب بالحديث: \"لا يعضد بها شجرة\"، وهو نهي تحريم فيجب فيه الجزاء كالصيد، ويجاب بأن النهي عن قطعه لا يدل على وجوب الجزاء كالنهي عن تنفير الصيد والإشارة والمعاونة عليه؛ فقد روي أن عمر بن الخطاب رأى رجلًا يقطع من\n_________\n(^١) \"الإجماع\" ص ٧٧.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٦٩، \"الهداية\" ١/ ١٩٠، \"التفريع\" ١/ ٣٣١، \"عيون المجالس\" ٢/ ٨٨٠ - ٨٨٢، \"روضة الطالبين\" ٣/ ١٦٧، \"المجموع\" ٧/ ٤٥٠، \"المقنع\" ص ٧٧.","vol":"12","page":392},{"text":"شجر الحرم، فسأله لم تقطعه؟ فقال: لا نفقة معي، فأعطاه نفقة، ولم يوجب عليه (^١)، ولو كان كالصيد لوجب على المحرم إذا قطعها في حل أو حرم الجزاء كما قال في الصيد، وأجمع العلماء على إباحة أخذ كل ما أنبته الناس في الحرم من البقول والزروع والرياحين وغيرها، فوجب أن يكون ما يغرسه الناس من النخيل والشجر يباح قطعه؛ لأن ذَلِكَ بمنزلة الزرع الذي يزرعونه فقطعه جائز، وما يجوز قطعه فمحال أن يكون فيه جزاء، فإن قيل: فأوجب الجزاء على ما أنبته الله تعالى؛ قيل: لا أجد عليه دلالة؛ فوجب استواؤهما في السقوط، واختلفوا في أخذ السواك من شجر الحرم. فروينا عن مجاهد (^٢) وعطاء (^٣) وعمرو بن\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٥/ ١٤٥ (٩٢٠٤) كتاب: الحج، باب: ما ينزع من الحرم، من حديث عطاء أن عمر بينما هو يخطب بمنى إذ هو برجل من أهل اليمن يعضد من شجر، فأرسل إليه فقال: ما تصنع؟ قال: أقطع علفًا لبعيري، ليس عندي علف، قال: هل تدري أين أنت؟ قال: لا، قال: فأمر عمر له بنفقة. وكذا رواه الفاكهي في \"أخبار مكة\" ٣/ ٣٧٠ (٢٢٢٦)، ورواه الفاكهي أيضًا ٣/ ٣٧٠ (٢٢٢٥) من حديث عطاء عن عبيد الله قال: إن عمر بن الخطاب رأى رجلًا يحتش في الحرم .. الحديث. وكذا رواه البيهقي ٥/ ١٩٥ - ١٩٦، والضياء المقدسي في \"المختارة\" ١/ ٣٥٢، وسئل الدارقطني عن هذا الحديث فقال: هو حديث يرويه حفص بن غياث، عن عبد الملك بن أبي سليمان، عن عطاء، عن عبيد بن عمير، عن عمر مرفوعًا إلى النبي - ﷺ -، وغيره يرويه عن عبد الملك موقوفًا عن عمر، وكذلك رواه الحجاج بن أرطأة عن عطاء موقوفًا، الموقوف هو المحفوظ.\nورواه ابن جريج، عن عطاء مرسلًا عن عمر قوله غير مرفوع إلى النبي - ﷺ - اهـ \"علل الدارقطني\" ٢/ ١٧٤.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٥/ ١٤٣ (٩١٩٩ - ٩٢٠٠) كتاب: الحج، باب: ما ينزع من الحرم.\n(^٣) رواه الأزرقي في \"أخبار مكة\" ٢/ ١٤٤، والفاكهي في \"أخبار مكة\" ٣/ ٣٦٦ (٢٢١٦).","vol":"12","page":393},{"text":"دينار (^١) أنهم رخصوا في ذَلِكَ، وحكى أبو ثور ذَلِكَ عن الشافعي.\nوكان عطاء يرخص في أخذ ورق السنا لا ينزع من أصله (^٢)، ورخص فيه عمرو بن دينار (^٣).\nرابعها: قوله - ﵇ -: \"فلا يحل لأحد يؤمن بالله واليوم الآخر أن يسفك بها دمًا\" اختلف العلماء فيمن أصاب حدًا في غير الحرم، من قتل أو زنًا أو سرقة ثم لجأ إلى الحرم هل تنفعه استعاذته؟ فقالت طائفة: لا يجالس ولا يبايع ولا يكلم ولا يؤوى حَتَّى يخرج منه، فيؤخذ بالواجب لله تعالى، وإن أتى حدًّا في الحرم أقيم فيه.\nروي ذَلِكَ عن ابن عباس (^٤)، وهو قول عبيد بن عمير (^٥)، وعطاء (^٦)،\n_________\n(^١) رواه عبد الرزاق ٥/ ١٤٣ - ١٤٤ (٩٢٠١)، والأزرقي ٢/ ١٤٤، والفاكهي ٣/ ٣٦٧ (٢٢١٨).\n(^٢) رواه ابن أبي شيبة ٣/ ٣٩٤ (١٥٤٦٢) كتاب: الحج، من رخص أن يأخذ من الحرم السواك ونحوه ومن كرهه، والأزرقي ٢/ ١٤٣ - ١٤٤، والفاكهي ٣/ ٣٦٦ (٢٢١٦).\n(^٣) رواه عبد الرزاق ٥/ ١٤٣ - ١٤٤ (٩٢٠١)، والأزرقي ٢/ ١٤٤، والفاكهي ٣/ ٣٦٦ (٢٢١٥).\n(^٤) رواه عبد الرزاق في \"المصنف\" ٩/ ٣٠٤ (١٧٣٠٦ - ١٧٣٠٧) كتاب: العقول، باب: من قتل في الحرم وسرق فيه، والأزرقي في \"أخبار مكة\" ٢/ ١٣٨، والفاكهي في \"أخبار مكة\" ٣/ ٣٦٠ - ٣٦٢ (٢٢٠٢ - ٢٢٠٦) -دون قوله: وإن أتى حدًّا في الحرم أقيم فيه- الطبري ٣/ ٣٦٠ - ٣٦١ (٧٤٥٧، ٧٤٥٩، ٧٤٦٦ - ٧٤٦٨)، وابن أبي حاتم في \"تفسيره\" ٣/ ٧١١ - ٧١٢ (٣٨٥٠)، وعزاه السيوطي في \"الدر المنثور\" ٢/ ٩٧ لابن جرير وابن أبي حاتم وابن المنذر والأزرقي وعبد بن حميد.\n(^٥) رواه ابن أبي شيبة ٥/ ٥٤٨ (٢٨٩٠٣) كتاب: الحدود، في إقامة الحدود والقود في الحرم، والفاكهي ٣/ ٣٦٣ - ٣٦٤ (٢٢١١)، والطبري ٣/ ٣٦٠ (٧٤٦٢).\n(^٦) رواه عبد الرزاق ٩/ ٣٠٣ (١٧٣٠٣ - ١٧٣٠٤)، وابن أبي شيبة ٥/ ٥٤٩ (٢٨٩٠٧)، والأزرقي ٢/ ١٣٨، والفاكهي ٣/ ٣٦٣ - ٣٦٤ (٢٢١١)، والطبري ٣/ ٣٦١ (٧٤٦٥)، وابن أبي حاتم ٣/ ٧١٢ (٣٨٥٥).","vol":"12","page":394},{"text":"والشعبي (^١)، والحكم (^٢)، وعلة ذَلِكَ قوله تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧] قالوا: فجعل الله حرمه آمنًا لمن دخله، فداخله آمن من كل شيء وجب عليه قبل دخوله حَتَّى يخرج منه، وأما من كان فيه فأتى فيه حدًّا فالواجب على السلطان أخذه به؛ لأنه ليس ممن دخله من غيره مستجيرًا به، وإنما جعل الله أمنه لمن دخله من غيره، قاله الطبري، قال: وعلتهم أنه لا يبايع ولا يكلم حَتَّى يخرج من الحرم، فإنه لما كان غير محظور عليهم كان لهم فعله؛ ليكون سببًا إلى خروجه وأخذ الحد منه (^٣).\nوقال آخرون: لا يخرج من لجأ إلى الحرم حَتَّى يخرج منه، فيقام عليه الحد، ولم يحظروا مبايعته ولا مجالسته. روي ذَلِكَ عن ابن عمر قال: لو وجدت قاتل عمر في الحرم ما هيجته (^٤)، وعلة ذَلِكَ أن الله تعالى جعله آمنًا لمن دخله، ومن كان خائفًا منا وقوع الاحتيال عليه فإنه غير آمن، فغير جائز إخافته بالمعاني التي تضطره إلى الخروج منه لأخذه بالعقوبة التي هرب من أجلها.\nوقال آخرون: من أتى في الحرم مما يجب عليه الحد فإنه يقام عليه ذَلِكَ فيه، ومن أتاه في غيره فدخله مستجيرًا به فإنه يخرج منه، ويقام عليه الحد.\n_________\n(^١) رواه عبد الرزاق ٩/ ٣٠٤ (١٧٣٠٨)، وابن أبي شيبة ٥/ ٥٤٨ (٢٨٩٠٢)، والفا كهي ٣٦٣/ ٣ (٢٢١٠)، والطبري ٣/ ٣٦١ (٧٤٦٤).\n(^٢) رواه ابن أبي شيبة ٥/ ٥٤٩ (٢٨٩٠٩).\n(^٣) \"تفسير الطبري\" ٣/ ٣٦١ - ٣٦٢.\n(^٤) رواه الأزرقي ٢/ ١٣٩، والطبري ٣/ ٣٦٠ (٧٤٦١)، وعزاه السيوطي في \"الدر المنثور\" ٢/ ٩٧ لابن جرير.","vol":"12","page":395},{"text":"روي ذَلِكَ عن ابن الزبير (^١) والحسن (^٢) ومجاهد (^٣) وعطاء (^٤) وحماد (^٥)؛ وعلته ما سلف من أنه أمنةً من أن يعاقب فيه، ولم يجعله أمنة من الحد الواجب عليه.\nوذكر الطحاوي عن أبي يوسف قال: الحرم لا يجير ظالمًا، وأن من لجأ إليه أقيم عليه الحد الواجب عليه قبل ذَلِكَ، ويشبه أن يكون هذا مذهب عمرو بن سعيد؛ لقوله: إن الحرم لا يعيذ عاصيًا ولا فارًّا، فلم ينكر عليه أبو شريح، وقال قتادة في قوله تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾: كان في الجاهلية، فأما اليوم فلو سرق في الحرم قطع، ولو قتل فيه قتل، ولو قدر فيه على المشركين قتلوا (^٦)، ولا يمنع الحرم من إقامة الحدود عند مالك، واحتج بعض أصحابه بأنه - ﵇ - قتل ابن خطل وهو متعلق بأستار الكعبة، ولم تعذه الكعبة من القتل (^٧)، وهذا القول أولى بالصواب؛ لأن الله تعالى أمر بقطع السارق وجلد الزاني\n_________\n(^١) رواه عبد الرزاق ٩/ ٣٠٥ (١٧٣٠٩)، والأزرقي ٢/ ١٣٨، والفاكهي ٣/ ٣٦٢، ٣٦٤ (٢٢٠٧، ٢٢١٣)، والطبري ٣/ ٣٦٠ (٧٤٥٨)، وعزاه السيوطي في \"الدر المنثور\" ٢/ ٩٧ لابن المنذر.\n(^٢) رواه ابن أبي شيبة ٥/ ٥٤٨ (٢٨٩٠٤)، والطبري ٣/ ٣٦٠ (٧٤٥٦).\n(^٣) السابق ٥/ ٥٤٨ (٢٨٩٠٥ - ٢٨٩٠٦) والفاكهي ٣/ ٣٦٣ (٢٢٠٩)، والطبري ٣/ ٣٩٥ (٧٤٥٤).\n(^٤) السابق ٥/ ٥٤٨ (٢٨٩٠٤)، والطبري ٣/ ٣٥٩ (٧٤٥٦).\n(^٥) السابق ٥/ ٥٤٩ (٢٨٩٠٩)، والطبري ٣/ ٣٠٩ (٧٤٥٥).\n(^٦) رواه الأزرقي في \"أخبار مكة\" ٢/ ١٣٩، والطبري ٣/ ٣٥٩ (٧٤٥٢)، وابن أبي حاتم ٣/ ٧١٢ (٣٨٥١) وعزاه في \"الدر المنثور\" ٢/ ٩٦ - ٩٧ لعبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم.\n(^٧) سيأتي برقم (١٨٤٦) كتاب: جزاء الصيد، باب: دخول الحرم ومكة بغير إحرام، ورواه مسلم (١٣٥٧) كتاب: الحج، باب: جواز دخول مكة بغير إحرام.","vol":"12","page":396},{"text":"وأوجب القصاص أمرًا مطلقًا ولم يخص به مكانًا دون مكان (^١).\nفإقامة الحدود تجب في كل مكان على ظاهر الكتاب، ومما يشهد لذلك أمر الشارع بقتل الفواسق المؤذية في الحرم؛ فقام الدليل من هذا أن كل فاسق استعاذ بالحرم أنه يقتل بجريرته ويؤخذ بقصاص جرمه.\nقال إسماعيل بن إسحاق: وقد أنزل الله تعالى الحدود والأحكام على العموم بين الناس، فلا يجوز أن يترك حكم الله تعالى في حرم ولا غيره؛ لأن الذي حرم الحرم هو الذي حرم معاصيه أن ترتكب وأوجب فيها من الأحكام ما أوجب، وسيكون لنا عودة إلى ذَلِكَ في الديات، وذكر الطحاوي عن أبي حنيفة، وزفر، وأبي يوسف، ومحمد كقول ابن عباس إلا أنهم يجعلون ذَلِكَ أمانًا في كل حد يأتي على النفس من الحدود مثل أن يزني وهو محصن، أو يرتد، أو يقتل عمدًا، أو يقطع طريقًا فيجب عليه القتل فيلجأ إلى الحرم فيدخله، ولا يجعلون ذَلِكَ على الحدود التي لا تأتي على النفس كقطع السارق، والقود في قطع الأيدي وشبهها، والتعزير الواجب بالأقوال الموجبة للعقوبات، ثم قال: ولا وجه لتفريقهم بين الحدود التي تأتي على النفس وبين التي لا تأتي عليها؛ لأن الحرم إن كان دخوله يؤمن من العقوبات في الأنفس فيؤمن فيما دونها، وإن كان لا يؤمن فيما دونها فلا يؤمن بها في الأنفس، ولم يفرق ابن عباس بين شيء من ذَلِكَ، فقوله أولى من قول أبي حنيفة وأصحابه، لا سيما ولا نعلم أحدًا من الصحابة خالفه في قوله.\n_________\n(^١) انظر: \"أحكام القرآن\" للجصاص ٢/ ٣٢ - ٣٦، \"المنتقى\" ٣/ ٨٠، \"أحكام القرآن\" لابن العربي ١/ ٣٧٣، \"المجموع\" ٧/ ٤٦٥، \"طرح التثريب\" ٥/ ٧٢، \"الفروع\" ٦/ ٦٣.","vol":"12","page":397},{"text":"وقول عمرو: (أنا أعلم يا أبا شريح). كان عمرو فيه بعض التحامل، فتمادى به الطمع إلى رد قول أبي شريح، ولعمري إن أبا شريح كان أعلم بتأويل ما لو سمعه عمرو وغاب عنه أبو شريح فكيف ما سمعه أبو شريح، وقد كان ابن أبي مليكة حين حاصر الحصينُ بنُ نمير ابن الزبير يخرج إليهم فيعظهم ويقول لهم: ما استخف قوم بحرمة الحرم إلا أهلكهم الله، ويذكر لهم أن جرهم هوَّنوا بالحرم فأهلكهم الله، وأصحاب الفيل أحرقوا الكعبة فأتاهم نغف، فانصرفوا. وتمادى لعمرو أمره حَتَّى خرج عبد الملك إلى مصعب بن الزبير وجرت فتن.","vol":"12","page":398},{"text":"<span data-type='title' id=toc-1387>٩ - باب لَا يُنَفَّرُ صَيْدُ الحَرَمِ</span>\n١٨٣٣ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِنَّ اللهَ حَرَّمَ مَكَّةَ، فَلَمْ تَحِلَّ لأَحَدٍ قَبْلِي، وَلَا تَحِلُّ لأَحَدٍ بَعْدِي، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، لَا يُخْتَلَى خَلَاهَا، وَلَا يُعْضَدُ شَجَرُهَا، وَلَا يُنَفَّرُ صَيْدُهَا، وَلَا تُلْتَقَطُ لُقَطَتُهَا إِلاَّ لِمُعَرِّفٍ\".\nوَقَالَ العَبَّاسُ: يَا رَسُولَ اللهِ، إِلَّا الإِذْخِرَ لِصَاغَتِنَا وَقُبُورِنَا. فَقَالَ \"إِلَّا الإِذْخِرَ\". وَعَنْ خَالِدٍ، عَنْ عِكْرِمَةَ قَالَ: هَلْ تَدْرِي مَا لَا يُنَفَّرُ صَيْدُهَا؟ هُوَ أَنْ يُنَحِّيَهُ مِنَ الظِّلِّ، يَنْزِلُ مَكَانَهُ. [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح: ٤/ ٤٦]\nذكر فيه حديث ابن عباس: \"إِنَّ اللهَ حَرَّمَ مَكَّةَ\". إلى أن قال: \"وَلَا يُنَفَّرُ صَيْدُهَا\".\nوعن خالد عن عكرمة قال: هل تدري ما لا ينفر صيدها؟ هو أن ينحيه من الظل ينزل مكانه.\nالشرح:\nحديث ابن عباس أخرجه مسلم (^١). والإذخر: بالذال المعجمة نبت معروف يدخل في الطب، تقدم. والخلى مقصور يكتب بالياء وهو الرطب من الكلام، فإذا يبس كان حشيشًا، وقال ابن فارس وغيره: اليابس (^٢). ووقع في رواية أبي الحسن مده.\nومعنى: (\"لا يختلى خلاها\"): لا يقطع، وقوله: \"ولا تلتقط لقطته إلا لمعرَّف\" وهو ظاهر للشافعي أنها لا تلتقط للتملك، وأنها تلتقط\n_________\n(^١) مسلم (١٣٥٣) كتاب: الحج، باب: تحريم مكة وصيدها وخلاها وشجرها ولقطتها، إلا لمنشد على الدوام.\n(^٢) \"مجمل اللغة\" ١/ ٢٩٨ مادة خلو.","vol":"12","page":399},{"text":"للحفظ، ويجب تعريفها قطعًا.\nومشهور مذهب مالك أنها كغيرها له حفظها وتملكها بعد ذَلِكَ (^١)، وسأذكر حكم تنفير الصيد في الباب الآتي بعد (^٢).\n_________\n(^١) انظر: \"مختصر ابن الحاجب\" ص ٢٩٤. وخالف أبو الوليد الباجي المذهب وقال: لا يتملك لقطتها للحديث. \"المنتقى\" ٦/ ١٣٨.\n(^٢) في هامش الأصل: آخر ٧ من ٦ من تجزئة المصنف.","vol":"12","page":400},{"text":"<span data-type='title' id=toc-1388>١٠ - باب لَا يَحِلُّ القِتَالُ بِمَكَّةَ </span>(^١)\nوَقَالَ أَبُو شُرَيْحٍ، عَنِ النَّبِيِّ - ﷺ -: \"لَا يَسْفِكُ بِهَا دَمًا\". [انظر: ١٨٣٢]\n\n١٨٣٤ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ افْتَتَحَ مَكَّةَ: \"لَا هِجْرَةَ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا، فَإِنَّ هَذَا بَلَدٌ حَرَّمَ اللهُ يَوْمَ خَلَقَ السَّمَوَاتِ وَالأَرْضَ، وَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ القِيَامَةِ، وَإِنَّهُ لَمْ يَحِلَّ القِتَالُ فِيهِ لأَحَدٍ قَبْلِي، وَلَمْ يَحِلَّ لِي إِلاَّ سَاعَةً مِنْ نَهَارٍ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ القِيَامَةِ، لَا يُعْضَدُ شَوْكُهُ، وَلَا يُنَفَّرُ صَيْدُهُ، وَلَا يَلْتَقِطُ لُقَطَتَهُ إِلَّا مَنْ عَرَّفَهَا، وَلَا يُخْتَلَى خَلَاهَا\". قَالَ العَبَّاسُ: يَا رَسُولَ اللهِ، إِلَّا الإِذْخِرَ، فَإِنَّهُ لِقَيْنِهِمْ وَلِبُيُوتِهِمْ. قَالَ: قَالَ: \"إِلَّا الإِذْخِرَ\". [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح: ٤/ ٤٦]\nوقال أبو شريح عن النبي - ﷺ -: \"لا يُسفك بها دمًا\" وهذا سلف مسندًا قريبًا (^٢).\nوذكر حديث ابن عباس قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ افْتَتَحَ مَكَّةَ: \"لَا هِجْرَةَ وَلَكِنْ جِهَادٌ وَنِيَّةٌ\" إلى آخره، وقد أخرجه مسلم أيضًا (^٣)، ومعنى: لا هجرة. أي: من مكة؛ لأنها صارت دار إسلام، أولا هجرة فاضلة، قال الداودي: ذكر حديث صفوان بن المعطل أنه قيل له بعد الفتح: من لم يهاجر هلك، وإنه أتى رسول الله - ﷺ - إلى المدينة ثم قال: \"انصرف الى مكة\".\n_________\n(^١) في هامش الأصل: ثم بلغ في الثامن بعد الثلاثين كتبه مؤلفه غفر الله له.\n(^٢) سلف برقم (١٨٣٢).\n(^٣) مسلم (١٣٥٣).","vol":"12","page":401},{"text":"وقوله: \"ولكن جهاد ونية\". أي: إنما عليكم ذَلِكَ، لكن كلمة الله هي العليا، ثم بينه بقوله: \"وإذا استنفرتم فانفروا\" يريد: أن الجهاد بعد الفتح على الذين قال الله تعالى: ﴿قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الكُفَّارِ﴾ [التوبة: ١٢٣] فإذا استنفر الإمام الناس ليتقوى بهم فلينفروا؛ وكذلك إن خشي من يلي الكفار عليهم فيجب على من يليهم النفر إليهم.\nوقوله: (\"هذا بلد حرمه الله يوم خلق السموات والأرض\") يعني: كما حرمت المشهور الأربعة يوم ذاك فحرم مكة يومئذٍ كما حرم المشهور، وسبق ذَلِكَ في علمه.\nوالقين: الحداد هنا.\nوفيه وما قبله البيان الواضح أن صيد الحرم حرام واصطياده، وذلك لأنه - ﵇ - نهى عن تنفيره، فاصطياده أوكد في التحريم من تنفيره، فإذا نفره وأداه إلى هلاكه فعليه الجزاء، وإلا فلا شيء عليه غير التوبة، ولا خلاف في هذا بين الفقهاء.\nوقد روي عن عطاء: أنه من أخذ طائرًا في الحرم ثم أرسله، قال: يطعم شيئًا لما نفره (^١)، وقد روي عن عمر: أنه لا شيء في التنفير، وروى شعبة عن الحكم عن شيخ من أهل مكة: أن حمامًا كان على البيت فذرق على يد عمر فأشار عمر بيده، فطار فوقع على بعض بيوت مكة، فجاءت حية فأكلته، فحكم عمر على نفسه بشاة (^٢)، فلم\n_________\n(^١) رواه عبد الرزاق ٤/ ٤٤٠ (٨٣٦٦).\n(^٢) رواه ابن أبي شيبة ٣/ ١٧٣ (١٣٢١٩) كتاب: الحج، في الرجل يصيب الطير من حمام مكة، والفاكهي في \"أخبار مكة\" ٣/ ٣٨٣ - ٣٨٤ (٢٢٦١)، وقد رواه عبد الرزاق في \"المصنف\" ٤/ ٤١٥ (٨٢٦٨) كتاب: الحج، باب: الحمام وغيره من الطير يقتله المحرم، من طريق معمر عن جابر عن الحكم بن عتيبة، فذكره بلفظه.","vol":"12","page":402},{"text":"ير عمر لما نفر الحمامة عليه شيئًا حَتَّى تلفت، ورأى أن تلفها كان من سبب تنفيره، وإنما استجاز عمر تنفيره من الموضع الذي كان واقفًا عليه مع علمه بأن تنفير صيده غير جائز، لأنه ذرق على يده فكان له طرده عن الموضع الذي يلحقه أذاه في كونه فيه، وكذلك كان عطاء يقول في معنى ذَلِكَ، قال ابن جريج: قلت لعطاء: كم في بيضة من بيض الحمام؟ قال: نصف درهم. ويحكم فيه، فقال له إنسان: بيضة وجدتها على فراشي أميطها عنه؟ قال: نعم. قال: وجدتها في سهوة أو في مكان من البيت، قال: لا تمطها (^١)، فرأى عطاء أن المميط عن فراشه بيضة من بيض حمام الحرم غير حرج ولا لازم بإماطته إياها شيء؛ لأن في تركه إياها على فراشه عليه أذى، ولم ير جائزًا إماطتها عن الموضع الذي لا أذى عليه في كونها فيه، فكذلك كان فعل عمر في إطارته الحمامة التي ذرقت على يده في الموضع الذي كانت واقفة عليه.\nوقال داود: من قتل صيدًا في الحرم فلا جزاء عليه، واتفق الفقهاء كما قال الطبري: أن نهيه عن اختلاء خلاها هو مما ينبت فيه مما أنبته الله تعالى، ولم يكن للآدمي فيه صنع، فأما ما أنبته الآدميون فلا بأس باختلائه.\nواختلف السلف في الشرعي في خلاها: هل هو داخل في هذا النهي أم لا؟\nفقال بعضهم: لا، ولا بأس به، وروي ذَلِكَ عن طاوس وعطاء ومجاهد وابن أبي ليلى إلا أنه لا يحبط، وحكى ابن المنذر مثله عن\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٤١٨ (٨٢٨٦) كتاب: الحج، باب: بيض الحمام -مختصرًا- ورواه بتمامه الأزرقي في \"أخبار مكة\" ٢/ ١٤٢، والفاكهي ٣/ ٣٨٦ - ٣٨٧ (٢٢٦٩).","vol":"12","page":403},{"text":"أبي يوسف والشافعي؛ وعلة ذَلِكَ أن النهي إنما ورد في الاختلاء دون الشرعي فيها، والراعي غير المختلي؛ لأن المختلي هو الذي يقطع الخلاء بنفسه، وقال آخرون: لا يجوز الرعي فيها؛ لأن الرعي أكثر من الاختلاء، هذا قول أبي حنيفة وصاحبيه قالوا: لو جاز ذَلِكَ جاز أن يحتمش منه إلا الإذخر خاصة.\nوقال مالك: لا يحتش لدابته (^١)، واعتلوا بالحديث، واختلاؤه استهلاك له، وإماتة وإرعاء المواشي فيه أكثر من احتشاشه في الاستهلاك، وأما جواز اجتناء الكمأة فلا صنع فيها لبني آدم؛ لأنه لا يقع عليها اسم شجر ولا حشيش، وفي إجماع الجميع: أنه لا بأس بشرب مياه آباره، والانتفاع بترابه للدليل الواضح أن ما أحدث الله في حرمه مطلق أخذه والانتفاع به كالكمأة؛ لأنها لا تستحق اسم كلأ ولا شجر، وإنما هي كبعض ما خلق الله فيها من الشجر والمدر والمياه إذ لا أصل لها ثابت.\nوطلب العباس استثناء الإذخر يحتمل أن يكون تحريم مكة خاصة من تحريم الله، ويكون سائر ما ذكر في الحديث من تحريمه - ﵇ -؛ فلذلك طلب استثناءه، ولو كان من تحريم الله ما استبيح منه إذخر ولا غيره، وقد يأتي في آية وفي حديث أشياء منها فرض، ومنها سنة، ومنها رغبة، ويكون الكلام فيها كلها واحدًا قال الله تعالى: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالعَدْلِ وَالإِحْسَانِ﴾ الآية [النحل: ٩٠] والعدل فرض، والإحسان والباقي سنن ورغائب، ومثله قوله - ﵇ -: \"إذا ركع فاركعوا،\n_________\n(^١) انظر: \"المبسوط\" ٤/ ١٠٤ - ١٠٥، \"المنتقى\" ٣/ ٨٢، \"المجموع\" ٧/ ٤٥٥ - ٤٥٦، \"الفروع ٣/ ٤٧٧ - ٤٧٨.","vol":"12","page":404},{"text":"وإذا قال سمع الله لمن حمده فقولوا: ربنا ولك الحمد\" (^١)، والركوع فريضة، وقوله: ربنا ولك الحمد نافلة، ويحتمل أن يكون تحريم مكة وكل ما ذكر في هذا الحديث من تحريم الله تعالى، ويكون وجه استثنائه ذَلِكَ؛ لأن الرب تعالى أعلم نبيه في كتابه بتحليل المحرمات عند الضرورات كالميتة وغيرها، ثم أحلها بالآية الأخرى، وهو حسن.\nوقوله: (\"وأنه لا يحل القتال فيه لأحد قبلي\") فيه الإبانة أن مكة غير جائز لأحد استحلالها ولا نصب الحرب عليها؛ لقتال أهلها بعدما حرمها الله ورسوله إلى قيام الساعة، وذلك أنه - ﵇ - أخبر حين فرغ من أمر المشركين بها، وأنها لله تعالى حرم، وأنها لم تحل لأحد قبله ولا أحد بعده بعد تلك الساعة التي حارب فيها المشركين وأنها قد عادت حرمتها كما كانت فكان معلومًا بقوله هذا أنها لا تحل لأحد بعده بالمعنى الذي حلت له به، وذلك محاربة أهلها وقتالهم وردهم عن دينهم.\nوأما قتال الحجاج وغيره لها، ونصب الحرب لها (^٢)، وأن القرمطي\n_________\n(^١) سلف برقم (٦٨٩) كتاب: الأذان، باب: إنما جعل الإمام ليؤتم به، ورواه مسلم (٤١١) كتاب: الصلاة، باب: ائتمام المأموم بالإمام. من حديث أنس، وفي الباب من حديث عائشة وأبي هريرة.\n(^٢) رواه ابن سعد في \"الطبقات الكبرى\" ٥/ ٢٢٨ - ٢٢٩ مطولًا. ورواه هكذا الفاكهي في \"أخبار مكة\" ٢/ ٣٥٥ - ٣٥٩ (١٦٥٤)، ورواه العقيلي في \"الضعفاء\" ٤/ ٢٢٢ في ترجمة مشرح بن هاعان، بسنده إلى موسى بن داود قال: بلغني أن مشرح بن هاعان كان ممن جاء مع الحجاج، ونصب المنجنيق على الكعبة، ورواه الحاكم في \"المستدرك\" ٣/ ٥٥٧ بلفظ آخر من حديث مكحول قال: بينما أنا مع ابن عمر اذ نصب الحجاج المنجنيق على الكعبة .. الحديث.","vol":"12","page":405},{"text":"الكافر قلع الحجر الأسود منها وأمسك سبعة عشر عامًا (^١)، فوجهه: أن الحجاج وكل من نصب الحرب عليها بعد رسول الله - ﷺ - لم يكن ذَلِكَ له مباحًا ولا حلالًا كما حل للشارع، وليس قوله: \"قد عادت حرمتها كما كانت ولا يحل القتال بها لأحد بعدي\" أن هذا لا يقع ولا يكون، وكيف يريد ذَلِكَ وقد أنذرنا أن ذا السويقتين من الحبشة يخربها حجرًا حجرًا (^٢)، وإنما معناه أن قتالها ونصب الحرب عليها حرام بعده على كل أحد إلى يوم القيامة، وأن من استباح ذَلِكَ فقد ركب ذنبًا عظيمًا، واستحل محرمًا شنيعًا.\nفإن قلت: لو ارتد مرتد بمكة فمنع أهلها السلطان من إقامة الحد عليه أيجوز للسلطان حربهم وقتالهم حَتَّى يصل إلى من يجب عليه إقامة الحد؟\nقلت: نعم، ولكن يجب على الإمام الاحتيال؛ لإخراجهم من الحرم حَتَّى يقيمه بالحصار ومنع الطعام ونحوه.\n_________\n(^١) لزيادة بيان ينظر: \"المنتظم\" لابن الجوزي ٦/ ٢٢١ - ٢٢٥، و\"الكامل\" لابن الأثير ٨/ ١٤٣ - ١٤٤، و\"وفيات الأعيان\" لابن خلكان ٢/ ١٤٨ - ١٥٠، و\"الوافي بالوفيات\" للصفدي ١٥/ ٣٦٣ - ٣٦٦، و\"البداية والنهاية\" ١١/ ١٩٠ - ١٩٣، و\"سير أعلام النبلاء\" ١٥/ ٣٢٠ - ٣٢٥.\n(^٢) سلف برقم (١٥٩١) باب: قول الله تعالى ﴿جَعَلَ اللهُ الكَعبَةَ البيَتَ الحَرَامَ قيامًا لِلنَّاسِ﴾، ورواه مسلم (٢٩٠٩) كتاب: الفتن وأشراط الساعة، باب: لا تقوم الساعة حتى يمر الرجل بقبر الرجل ..","vol":"12","page":406},{"text":"<span data-type='title' id=toc-1389>١١ - باب الحِجَامَةِ لِلْمُحْرِمِ</span>\nوَكَوَى ابْنُ عُمَرَ ابْنَهُ وَهُوَ مُحْرِمٌ. وَيَتَدَاوَى مَا لَمْ يَكُنْ فِيهِ طِيبٌ.\n\n١٨٣٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: قَالَ عَمْرٌو: أَوَّلُ شَيْءٍ سَمِعْتُ عَطَاءً يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: احْتَجَمَ رَسُولُ اللهِ - ﷺ - وَهُوَ مُحْرِمٌ. ثُمَّ سَمِعْتُهُ يَقُولُ: حَدَّثَنِي طَاوُسٌ، عَنِ ابْنِ عَبَّاسٍ. فَقُلْتُ: لَعَلَّهُ سَمِعَهُ مِنْهُمَا. [١٩٣٨، ١٩٣٩، ٢١٠٣، ٢٢٧٨، ٢٢٧٩، ٥٦٩١، ٥٦٩٤، ٥٦٩٥، ٥٦٩٩، ٥٧٠٠، ٥٧٠١ - مسلم: ١٢٠٢ - فتح: ٤/ ٥٠]\n\n١٨٣٦ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ عَلْقَمَةَ بْنِ أَبِي عَلْقَمَةَ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنِ ابْنِ بُحَيْنَةَ - ﵁ - قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَهْوَ مُحْرِمٌ بِلَحْيِ جَمَلٍ فِي وَسَطِ رَأْسِهِ. [٥٦٩٨ - مسلم: ١٢٠٣ - فتح: ٤/ ٥٠]\nحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: قَالَ عَمْرٌو: أَوَّلُ شَيْءٍ سَمِعْتُ عَطَاءً يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ: احْتَجَمَ رَسُولُ اللهِ - ﷺ - وَهُوَ مُحْرِمٌ. ثُمَّ سَمِعْتُهُ يَقُولُ: حَدَّثَنِي طَاوُسٌ، عَنِ ابْنِ عَبَّاسٍ. فَقُلْتُ: لَعَلَّهُ سَمِعَهُ مِنْهُمَا.\nثم ذكر حديث ابن بُحَيْنَةَ قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَهْوَ مُحْرِم بِلَحْيِ جَمَلٍ فِي وَسَطِ رَأسِهِ.\nالشرح:\nحديث ابن عباس أخرجه مسلم والأربعة (^١)، زاد البخاري: واحتجم وهو صائم. ولما خرج هذِه الزيادة النسائي عن محمود بن\n_________\n(^١) مسلم (١٢٠٢)، أبو داود (٢٣٧٣)، الترمذي (٧٧٥ - ٧٧٧)، النسائي (٥/ ١٩٣)، ابن ماجه (١٦٨٢، ٣٠٨١).","vol":"12","page":407},{"text":"غيلان: ثنا قبيصة عن الثوري، عن حماد، عن سعيد، عن ابن عباس أن النبي - ﷺ - احتجم وهو صائم. قال: هذا خطأ، لا نعلم أن أحدًا رواه عن سفيان، عن قبيصة. وقبيصة كثير الخطأ، وقد رواه أبو هاشم، عن حماد مرسلًا (^١)، ورواه الحميدي، عن ابن عيينة: حَدَّثَنَا بهذا الحديث عمرو بن مرة قال فيه: سمعت عطاء يقول سمعت ابن عباس، ومرة سمعته يقول: سمعت طاوسًا يحدث عن ابن عباس، فلا أدري أسمعه عمرو منهما أو كانت إحدى الروايتين وهمًا (^٢). وفي لفظ ابن أبي عمر، عن سفيان فقلت لعمرو: إنما كنت تحدثناه، عن عطاء، عن ابن عباس، فقال: اسكت يا بني لم أغلط، كلاهما حَدَّثَني بهذا. وللحاكم: احتجم وهو محرم على رأسه، ثم قال: صحيح على شرطهما، وهو مخرج بإسناده فيهما بدون ذكر الرأس (^٣).\nوحديث ابن بحينة أخرجه مسلم بلفظ: احتجم بطريق مكة وهو محرم في وسط رأسه (^٤)، وفي تعليق البخاري من شقيقة كانت به (^٥)، ولابن ماجه من حديث أبي الزبير عن جابر أنه - ﵇ - احتجم وهو محرم، من وهصة أخذته (^٦)، ولابن أبي شيبة من وثءٍ كان بصلبه.\n_________\n(^١) \"سنن النسائي الكبرى\" (٢/ ٢٣٥).\n(^٢) \"مسند الحميدي\" ١/ ٤٤٣ (٥٠٨ - ٥٠٩).\n(^٣) \"المستدرك\" ١/ ٤٥٣.\n(^٤) مسلم (١٢٠٣).\n(^٥) يأتي برقم (٥٧٠١) كتاب: الطب، باب: الحجم من الشقيقة والصداع.\n(^٦) ابن ماجه (٣٠٨٢) كتاب: المناسك، باب: الحجامة للصائم، ورواه أيضًا ابن خزيمة ٤/ ١٨٨ (٢٢٦١)، وأبو الشيخ الأنصاري في \"طبقات المحدثين بأصبهان\" ٣/ ٦٢٣ (٧٧٢)، وقال البوصيري في \"الزوائد\" ص: ٤٠٥: إسناده فيه مقال، محمد بن أبي الضيف لم أر من ضعفه، وباقي رجال الإسناد ثقات، والحديث صححه الألباني في \"صحيح ابن ماجه\" (٢٥٠٢).","vol":"12","page":408},{"text":"وللنسائي من وثءٍ كان بظهره أو وركه (^١)، وفي \"سنن أبي قرة\" من حديث سفيان: حَدَّثَنَا عبد الله بن عثمان بن خثيم، عن سعيد، عن ابن عباس: أن النبي - ﷺ - احتجم وهو صائم محرم.\nفائدة:\nالحاجم هو أبو طيبة، قال ابن سعد في \"الطبقات\": حجمه أبو طيبة لثمان عشرة من رمضان نهارًا، من حديث جابر، ومن حديث ابن عباس: احتجم بالقاحة وهو صائم محرم. وفي لفظ: محرم من أكلةٍ أكلها من شاة سمتها امرأة من أهل خيبر. وفي حديث بكير بن الأشج: احتجم في القمحدوة (^٢). وفي حديث عبد الله بن عمر بن عبد العزيز: كان سمها منفذًا (^٣). وفي حديث أنس: المغيثة (^٤). وفي الحاكم على شرطهما من حديث أنس أنه - ﵇ - احتجم وهو محرم على ظهر القدم من وجع كان به (^٥)، و(لحي جمل) بفتح اللام، وحكى صاحب \"المطالع\" كسرها وسكون الحاء المهملة والجيم\n_________\n(^١) النسائي في \"الكبرى\" ٢/ ٢٣٦ (٣٢٣٤).\n(^٢) \"طبقات ابن سعد\" ١/ ٤٤٣ - ٤٤٥، ٤٤٧.\n(^٣) رواه ابن سعد ١/ ٤٤٧، وابن أبي شيبة ٥/ ٣٨ (٢٣٤٩٢) وضعفه الألباني في \"ضعيف الجامع\" (٢٧٥٨).\n(^٤) رواه ابن سعد ١/ ٤٤٧، وضعفه الألباني في \"الضعيفة\" (٣٥١٧).\n(^٥) \"المستدرك\" ١/ ٤٥٣ من طريق عبد الرزاق، عن معمر، عن قتادة. عن أنس به.\nورواه من هذا الطريق أبو داود (١٨٣٧) كتاب: المناسك، باب: المحرم يحتجم، والنسائي ٥/ ١٩٤، وأحمد ٣/ ١٦٤، وأبو يعلى ٥/ ٣٨١ (٣٠٤١)، وابن خزيمة ٤/ ١٨٧ (٢٦٥٩)، وابن حبان ٩/ ٢٦٧ (٣٩٥٢)، والبغوي في \"شرح السنة\" ٧/ ٢٥٨ (١٩٨٦)، والضياء في \"المختارة\" ٧/ ١١ - ١٢ (٢٣٨١ - ٢٣٨٤). قال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه بهذِه الزيادة، وأقره الذهبي. =","vol":"12","page":409},{"text":"مفتوحة، ثم ميم، ثم لام: موضع بين المدينة ومكة، وهو إلى المدينة أقرب، احتجم به في حجة الوداع، وهو غير لحي جمل الذي بين المدينة وفيد، ذكره الحازمي وياقوت (^١)، وزعم أبو عبيد أنه ما في رسم العقيق، وهو بئر جمل الذي ورد ذكرها في حديث أبي الجهيم: أقبل - ﵇ - من نحو بئر جمل، فذكر مسح وجهه ويديه بالجدار (^٢).\nوقال صاحب \"المطالع\": هي عقيبة الجَحْفة على سبعة أميال من السقيا، قال: ورواه بعضهم لحيي جمل بالتثنية، قال في \"الموطأ\": لحي جمل بطريق مكة (^٣)، وجزم به ابن بطال (^٤)، ولم يحكِ غيره.\nوقوله: (فِي وَسَطِ رَأْسِهِ) بيان لموضعها؛ لاختلافها باختلاف مواضعها، وفي حديث \"الموطأ\": احتجم فوق رأسه بلحيي جمل.\nوروي أنه قال: إنها شفاء من النعاس والصداع والأضراس (^٥).\n_________\n= وقال أبو داود: سمعت أحمد قال: ابن أبي عروبة أرسله، يعني: عن قتادة.\nقال الحافظ في \"الفتح\" ١٠/ ١٥٤ معقبًا: رجاله رجال الصحيح، إلا أن أبا داود حكى عن أحمد أن سعيد بن أبي عروبة رواه عن قتادة فأرسله، وسعيد أحفظ من معمر، وليست هذِه بعلة قادحة. وانظر: \"صحيح أبي داود\" (١٦١١).\n(^١) \"معجم البلدان\" ٥/ ١٥.\n(^٢) سلف برقم (٣٣٧) كتاب: التيمم، باب: التيمم في الحضر، ورواه مسلم (٣٦٩) معلقًا.\n(^٣) \"الموطأ\" ص ٢٣٠.\n(^٤) \"شرح ابن بطال\" ٤/ ٥٠٦.\n(^٥) روي من حديث ابن عباس وأبي سعيد الخدري وابن عمر وأم سلمة.\nحديث ابن عباس رواه الطبري في \"تهذيب الآثار\" ٢/ ١٣٢ (١٣٣٤)، والطبراني ١١/ ٢٩ (١٠٩٣٨) من طريق عمر بن رياح، نا ابن طاوس، عن أبيه، عن ابن عباس مرفوعًا به. ومن هذا الوجه رواه ابن عدي في \"الكامل\" ٦/ ١٠٥، ومن طريقه ابن الجوزي في \"العلل\" المتناهية\" ٢/ ٣٩٤ - ٣٩٥ (١٤٦٩). =","vol":"12","page":410},{"text":"وقال الليث: ليست في وسط الرأس، إنما هي في فأس الرأس، وأما التي في وسط الرأس فربما أعمت، وإنما بيَّن أنها في الرأس؛ لما تحتاج إليه من حلق فربما قتلت شيئًا من الدواب.\n_________\n= قال ابن الجوزي: هذا حديث لا يصح، عمر بن رياح، قال الفلاس: دجال، وقال الدارقطني: متروك، وقال ابن عدي: يروي عن ابن طاوس البواطيل ما لا يتابعه أحد عليه أ. هـ بتصرف، وقال الهيثمي ٥/ ٩٣: فيه: عمر بن رياح، وهو متروك. وضعفه الحافظ في \"الفتح\" ١٠/ ١٥٢.\nورواه العقيلي في \"الضعفاء\" ١/ ٨٣، والطبراني ١١/ ١٨٧ (١١٤٤٦)، وابن عدي ٧/ ١٧٩ من طريق قدامة بن محمد الأشجعي، ثنا إسماعيل بن شبيب الطائفي عن ابن جريج، عن عطاء، عن ابن عباس. قال الألباني في \"الضعيفة\" (٣٥١٣): موضوع.\nوأما حديث أبي سعيد الخدري فرواه الحاكم ٤/ ٢١٠ عن أبي موسى عيسى بن عبد الله الخياط، عن محمد بن كعب القرظي، عن أبي سعيد مرفوعًا بلفظ: \"المحجمة التي في وسط الرأس من الجنون والجزام والنعاس\"، وكان يسميها منقذة. وقال: صحيح الإسناد! ورده الذهبي بقوله: عيسى في \"الضعفاء\" لابن حبان وابن عدي.\nقال الألباني في \"الضعيفة\" (٣٥١٣) وقد أورد هذا الحديث بعد حديث ابن عباس السالف، قال: عيسى بن عبد الله الخياط، قال فيه ابن عدي: عامة ما يرويه لا يتابع عليه. ورواه الطبراني في \"الأوسط\" ٥/ ٤٢ (٤٦٢٣) من حديث محمد بن كعب القرظي عن أبي سعيد مرفوعًا، بلفظ الحاكم.\nوأما حديث ابن عمر فرواه الطبراني ١٢/ ٢٩١ (١٣١٥٠)، وفي \"الأوسط\" ٥/ ١٦ (٤٥٤٧) عن عبد الله بن محمد العُبادي: نا مسلم بن سالم: نا عبيد الله بن عمر، عن نافع، عن سالم، عن ابن عمر مرفوعًا.\nقال الهيثمي ٥/ ٩٣: رواه الطبراني في \"الأوسط\" وفيه: مسلمة بن سالم الجهيني، ويقال: مسلم بن سالم، وهو ضعيف. وقال الألباني في \"الضعيفة\" (٣٥١٦): إسناده ضعيف جدًّا.\nوأما حديث أم سلمة فرواه الطبراني ٢٣ (٦٦٧) إلا أنه قال: والصداع -مكان- والضرس. وانظر \"الضعيفة\" (٣٥١٦).","vol":"12","page":411},{"text":"قال الداودي: لا يحلق الشعر وإنما يجعل على الشعر الخطمي وشبهه؛ لتمسك المحاجم. وقال غيره: يحلق وإن قتل الدواب، وذلك كله مباح للضرورة عند مالك.\nواختلف العلماء في الحجامة للمحرم، فرخص فيها عطاء ومسروق إبراهيم وطاوس والشعبي (^١)، وهو قول الثوري والشافعي وأحمد إسحاق؛ أخذًا بظاهر حديث الباب، وقالوا: ما لم يقطع الشعر (^٢).\nوقال قوم: لا يحتجم المحرم إلا من ضرورة، روي ذَلِكَ عن ابن عمر (^٣)، وبه قال مالك (^٤). وحجة هذا القول أن بعض الرواة يقول: إن النبي - ﷺ - احتجم؛ لضرر كان به، رواه هشام بن حسان، عن عكرمة، عن ابن عباس أن رسول الله - ﷺ - إنما احتجم وهو محرم في رأسه؛ لأذى كان به (^٥)، ورواه حميد الطويل عن أنس قال: احتجم رسول الله - ﷺ - من وجع كان به (^٦).\nولا خلاف بين العلماء أنه لا يجوز له حلق شيء من شعره حَتَّى يرمي جمرة العقبة يوم النحر إلا من ضرورة، وأنه إن حلقه من ضرورة فعليه الفدية التي قضى بها رسول الله - ﷺ - على كعب بن عجرة (^٧)، فإن لم يحلق المحتجم شعرًا فهو كالعرق يقطعه أو الدمل يبطه أو القرحة ينكؤها ولا يضره ذَلِكَ، ولا شيء عليه عند جماعة\n_________\n(^١) رواه عنهم ابن أبي شيبة ٣/ ٣٠٦ (١٤٥٨٨، ١٤٥٩١ - ١٤٥٩٢).\n(^٢) انظر: \"البيان\" ٤/ ٢٠٥، \"المغني\" ٥/ ١٢٦.\n(^٣) رواه الشافعي في \"المسند\" (٨٣٤)، والبيهقي في \"المعرفة\" ٧/ ١٧٩ (٩٧٣٥).\n(^٤) انظر: \"المنتقى\" ٢/ ٢٤٠.\n(^٥) يأتي بهذا الإسناد برقم (٥٧٠٠).\n(^٦) رواه أحمد ٣/ ٢٦٧، وابن خزيمة ٤/ ١٨٧ (٢٦٥٨)، والضياء في \"المختارة\" ٦/ ٤٤ - ٤٥ (٢٠١٢ - ٢٠١٤)\n(^٧) سلف حديث كعب برقم (١٨١٤).","vol":"12","page":412},{"text":"العلماء، وعند الحسن البصري: عليه الفدية (^١).\nوقال ابن التين: الحجامة ضربان، موضع يحتاج إلى حلق الشعر؛ فيفتدي من فعله، والأصل جوازه؛ لهذا الخبر، وفي الفدية قوله تعالى: ﴿فَمَن كاَنَ مِنكُم مَّرِيضًا﴾ الآية [البقرة: ١٩٦]. وموضع يحتاج إلى حلق في غير الرأس فيفتدي. قال عبد الملك في \"المبسوط\": شعر الرأس والجسد سواء، وبه قال أبو حنيفة والشافعي (^٢). وقال أهل الظاهر: لا فدية عليه إلا أن يحلق رأسه (^٣).\nفإن كانت في موضع لا يحتاج إلى حلق، فإن كانت لضرورة جازت ولا فدية، وإن كانت لغير ضرورة فمنعه مالك، وأجازه سحنون، وروي نحوه عن عطاء، فإن قلنا: هو ممنوع ففعل لغير ضرورة. قال ابن حبيب: لا فدية عليه. وروى نافع، عن ابن عمر: يفتدي (^٤). قال مالك: ويبط المحرم خُراجه، ويفقأ دُمَّله، ويقطع عرقًا إن احتاج إلى ذَلِكَ (^٥).\nوفيه من الفقه: أن للمحرم إذا احتاج إلى إخراج دمه بالاحتجام والفصد ما لم يقطع شعرًا، وأن له العلاج بكل ما عرض له من علة في جسده بما رجي دفع مكروهها عنه من الأدوية بعد أن لا يأتي في ذَلِكَ، ما هو محظور عليه في حال إحرامه، ثم لا يلزمه بكل ما فعل من ذَلِكَ فدية، ولا كفارة، وكذلك لو بط له دملًا، وقلع ضرسًا إن اشتكاه؛ لأن النبي - ﷺ - احتجم في حال إحرامه لحاجته إلى ذَلِكَ ثم\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٤٦ (١٧٥ - ١٦٧).\n(^٢) انظر: \"مختصر الطحاوي\" ص ٦٩، \"الأشراف\" لعبد الوهاب ١/ ٢٧٧، \"روضة الطالبين\" ٣/ ١٣٥.\n(^٣) \"المحلى\" ٧/ ٢١١.\n(^٤) رواه ابن أبي شيبة ٣/ ٣٠٧ (١٤٥٩٦).\n(^٥) \"النوادر والزيادات\" ٢/ ٣٥٥.","vol":"12","page":413},{"text":"لم ينقل عنه ناقل أنه حظر ذَلِكَ على أحد من أمته، ولا أنه افتدى، فبان بذلك أن كل ما كان نظير الحجامة التي هي إخراج الدم من جسده فله فعله، ونظيره قلع الضرس وبط الجرح، وفصد العرق، وقطع الظفر الذي انقلع فتعلق فآذى صاحبه أن على المحرم قلعه، ولا فدية.\nوقال ابن المنذر: أجمعوا على أن للمحرم أن يزيل عن نفسه ما انكسر من أظفاره، وأجمعوا أنه ممنوع من أخذ أظفاره (^١) وذكر عن الكوفيين: أن المحرم إذا أصابه في أظافيره أذى يقصها، وكفر بأي الكفارات شاء.\nوقال أبو ثور: فيها قولان أحدهما: قول الكوفيين، والثاني: لا شيء عليه بمنزلة الظفر ينكسر (^٢). وقال ابن القاسم: لا شيء عليه، وإذا أراد أن يداوي قرحة فلم يقدر على ذَلِكَ إلا أن يقلم أظفاره (^٣).\nقال ابن عباس: إذا أوجعه ضرسه ينزعه، فإن الله لا يصنع بأذاكم شيئًا (^٤)، وكذلك إذا انكسر ظفره (^٥)، وقاله عطاء إبراهيم وسعيد بن المسيب (^٦)، وقال عطاء: ينتقش الشوكة من رجله، ويداوي جرحه.\nوقال الحسن؛ إن أصابته شجة فلا بأس أن يأخذ ما حولها من الشعر، ثم يداويها بما ليس فيه طيب.\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٥٠.\n(^٢) انظر: \"المبسوط\" ٤/ ٧٢ - ٧٣، \"البيان\" ٤/ ٢١٦، \"المغني\" ٥/ ٣٨٨ - ٣٨٩، \"المحلى\" ٧/ ٢١٣.\n(^٣) \"النوادر والزيادات\" ٢/ ٣٥٥.\n(^٤) رواه ابن أبي شيبة ٣/ ١٣١ (١٢٧٦٩) بمعناه.\n(^٥) السابق ٣/ ١٢٩ (١٢٧٥٢).\n(^٦) انظر: \"المصنف\" ٣/ ١٣٠ - ١٣١ (١٢٧٥٦، ١٢٧٥٩، ١٢٧٦٧، ١٢٧٧١).","vol":"12","page":414},{"text":"<span data-type='title' id=toc-1390>١٢ - باب تَزْوِيجِ المُحْرِمِ</span>\n١٨٣٧ - حَدَّثَنَا أَبُو المُغِيرَةِ عَبْدُ القُدُّوسِ بْنُ الحَجَّاجِ، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي عَطَاءُ بْنُ أَبِي رَبَاحٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - تَزَوَّجَ مَيْمُونَةَ وَهُوَ مُحْرِمٌ. [٤٢٥٨، ٤٢٥٩، ٥١١٤ - مسلم: ١٤١٠ - فتح: ٤/ ٥١]\nذكر فيه حديث ابن عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - تَزَوَّجَ مَيْمُونَةَ وَهُوَ مُحْرِمٌ.\nهذا الحديث أخرجه مسلم (^١)، زاد إلبخاري في موضع آخر: وهو في عمرة القضاء، وبنى بها وهو حلال، وماتت بسرف (^٢)، وقال فيه أيضًا: زاد ابن إسحاق: حَدَّثَني ابن أبي نجيح وأبان بن صالح، عن عطاء ومجاهد، عن ابن عباس: تزوج النبي - ﷺ - وميمونة في عمرة القضاء (^٣)، وهذا التعليق أسنده النسائي، عن هناد، عن يحيى بن زكريا بن أبي زائدة إلى ابن إسحاق فذكره (^٤)، وأسنده الحاكم في \"إكليله\" من حديث يونس، عن ابن إسحاق، وأخرجه النسائي من حديث عمرو بن علي، عن أبي عاصم، عن عثمان بن الأسود، عن ابن أبي مليكة، عن عائشة أن رسول الله - ﷺ - تزوج وهو محرم، قال عمرو: قلت لأبي عاصم: أنت أمليت هذا علينا من الرقعة، ليس فيه عائشة. قال: دع عائشة حَتَّى أنظر فيه (^٥).\n_________\n(^١) مسلم (١٤١٠) كتاب: النكاح، باب: تحريم نكاح المحرم.\n(^٢) سيأتي برقم (٤٢٥٨) كتاب: المغازي، باب: غزوة زيد بن حارثة.\n(^٣) يأتي برقم (٤٢٥٩).\n(^٤) النسائي في \"الكبرى\" ٢/ ٢٣١ (٣٢٠٢).\n(^٥) السابق ٣/ ٢٨٩ (٥٤٠٩).","vol":"12","page":415},{"text":"ورواه الطحاوي من حديث أبي الضحى، عن مسروق، عن عائشة: تزوج النبي - ﷺ - بعض نسائه وهو محرم (^١). ثم قال: نقلة هذا الحديث كلهم ثقات يحتج برواياتهم (^٢). وهو رد على قول ابن عبد البر: ما أعلم أحدًا من الصحابة روى أنه تزوج وهو محرم إلا ابن عباس (^٣).\nولابن أبي شيبة عن عيسى بن يونس، عن ابن جريج، عن عطاء قال: تزوج النبي - ﷺ - ميمونة وهو محرم. وعن أبي الضحى، عن مسروق أن النبي - ﷺ - تزوج وهو محرم (^٤). وللدارقطني من حديث أبي صالح عن أبي هريرة: تزوجها وهو محرم (^٥).\nواختلف العلماء في تزويج رسول الله - ﷺ - بميمونة، فروى ابن عباس: أنه - ﷺ - تزوجها وهو محرم. وروي أنه تزوجها وهو حلال، أخرجاه من حديث ميمونة (^٦). قال يزيد بن الأصم: وكانت خالتي\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٢٦٩. ورواه أيضًا النسائي في \"الكبرى\" ٣/ ٢٨٨ - ٢٨٩ (٥٤٠٨)، وابن حبان ٩/ ٤٤٠ (٤١٣٢) كتاب: النكاح، باب: حرمة المناكحة، والبيهقي ٧/ ٢١٢ - ٢١٣ كتاب: النكاح، باب: نكاح المحرم، وأعله بالإرسال، قال الحافظ في \"الفتح\" ٩/ ١٦٦: وهذا ليس بقادح.\nقال الألباني في \"صحيح موارد الظمآن\" (١٠٦٣): صحيح لغيره دون قوله الأول: وهو محرم.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢٧١.\n(^٣) \"التمهيد\" ٣/ ١٥٣.\n(^٤) \"المصنف\" ٣/ ١٤٨ (١٢٩٥٦، ١٢٩٦٤) كتاب: الحج، في المحرم يتزوج، من رخص في ذلك.\n(^٥) الدارقطني ٣/ ٢٦٣، ورواه أيضًا الطحاوي ٢/ ٢٧٠، وصححه الحافظ في \"الفتح\" ٤/ ٥٢.\n(^٦) قلت: هذا الحديث لم يخرجه البخاري، بل انفرد به مسلم (١٤١١) كتاب: النكاح، باب: تحريم نكاح المحرم وكراهية خطبته.","vol":"12","page":416},{"text":"وخالة ابن عباس (^١). ولأحمد: تزوجني حلالًا وبنى بي حلالًا، واستغربه الترمذي (^٢)، وحسن حديث أبي رافع مثله بزيادة: وكنت السفير بينهما (^٣)، والروايات في ذَلِكَ متواترة عن أبي رافع مولى رسول الله - ﷺ - (^٤)، وعن سليمان بن يسار وهو مولاها (^٥)، وعن يزيد بن\n_________\n(^١) مسلم (١٤١١).\n(^٢) الترمذي (٨٤٥) كتاب: الحج، باب: ما جاء في الرخصة في تزويج المحرم.\nوالحديث رواه مسلم (١٤١١) بإسناد آخر، وانظر \"صحيح أبي داود\" (١٦١٦).\n(^٣) الترمذي (٨٤١) كتاب: الحج، باب: ما جاء في كراهية تزويج المحرم.\n(^٤) رواه الترمذي (٨٤١) كتاب: الحج، باب: ما جاء في كراهية تزويج المحرم، وأحمد ٥/ ٣٩٢ - ٣٩٣، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٣٣٧ (٤٦١)، والنسائي في \"الكبرى\" ٣/ ٢٨٨ (٥٤٠٢)، والروياني ٢/ ٤٦٧ (٧٠٣)، والطحاوي في \"شرح المعاني\" ٢/ ٢٧٠، وابن حبان ٩/ ٤٣٨ (٤١٣٠)، ٩/ ٤٤٢ - ٤٤٣ (٤١٣٥)، والطبراني ١/ ٣١٠ (٩١٥)، والدارقطني ٢/ ٢٦٢ - ٢٦٣، وأبو نعيم في \"الحلية\" ٣/ ٢٦٤، والبيهقي ٥/ ٦٦، ٧/ ٢١١، والخطيب في \"الموضح\" ٢/ ٧٩، وابن عبد البر في \"التمهيد\" ٣/ ١٥٢، والبغوي في \"شرح السنة\" ٧/ ٢٥٢ (١٩٨٢) من طريق مطر الوراق عن ربيعة بن أبي عبد الرحمن عن سليمان بن يسار عن أبي رافع، به.\nقال الترمذي: سألت محمدًا عن هذا الحديث، فقال: لا أعلم روى عن ربيعة بن أبي عبد الرحمن عن سليمان بن يسار عن أبي رافع أن النبي - ﷺ - تزوج ميمونة وهو حلال غير مطر الوراق أ. هـ \"العلل الكبير\" ١/ ٣٧٨، وضعفه الألباني في \"ضعيف الترمذي\".\n(^٥) رواه مالك ١/ ٥٩٢ (١٥٣٦) كتاب: النكاح، باب: ما جاء في نكاح المحرم، وابن سعد ٨/ ١٣٣، والطحاوي ٢/ ٢٧٠ من طريق ربيعة بن أبي عبد الرحمن، عن سليمان بن يسار مولى ميمونة زوج النبي - ﷺ -، أن رسول الله - ﷺ - بعث أبا رافع .. الحديث -هكذا مرسلًا.\nسئل الدارقطني عن حديث سليمان بن يسار عن أبي رافع أن النبي - ﷺ - تزوج ميمونة حلالًا. =","vol":"12","page":417},{"text":"الأصم وهو ابن أختها (^١)، وجمهور علماء المدينة يقولون: لم ينكح رسول الله - ﷺ - ميمونة إلا وهو حلال. وروى مالك، عن ربيعة، عن سليمان بن يسار أن رسول الله - ﷺ - بعث أبا رافع مولاه ورجلًا من الأنصار فزوجاه ميمونة بنت الحارث، ورسول الله - ﷺ - بالمدينة قبل أن يخرج (^٢).\n_________\n= فقال يرويه ربيعة بن أبي عبد الرحمن واختلف عنه فرواه مطر الوراق، عن ربيعة، عن سليمان بن يسار، عن أبي رافع متصلًا.\nوكذلك رواه بشر بن السري، عن مالك بن أنس، عن ربيعة، عن سليمان بن يسار، عن أبي رافع، وخالفه أصحاب مالك فرووه عن مالك، عن ربيعة، عن سليمان أن النبي - ﷺ -، بعث أبا رافع، مرسلًا. وحديث مطر وبشر السري متصلًا، وهما ثقتان.\nأ. هـ \"علل الدارقطني\" ٧/ ١٣ - ١٤ (١١٧٥).\nوقال ابن عبد البر: الحديث رواه مطر الوراق عن ربيعة، عن سليمان بن يسار، عن أبي رافع، وذلك عندي غلط من مطر؛ لأن سليمان بن يسار ولد سنة أربع وثلاثين، وقيل سنة سبع وعشرين، ومات أبو رافع بالمدينة بعد قتل عثمان بيسير. وكان قتل عثمان - ﵁ - في ذي الحجة سنة خمس وثلاثين، وغير جائز ولا ممكن أن يسمع سليمان بن يسار من أبي رافع، ومن الممكن أن يسمع سليمان بن يسار من ميمونة، لما ذكرنا من مولده؛ ولأن ميمونة مولاته، ومولاة أخوته أعتقتهم، وولاؤهم لها وتوفيت ميمونة سنة ست وستين، وصلى عليها ابن عباس، فغير نكير أن يسمع منها، ويستحيل أن يخفى عليه أمرها، وهو مولاها، وموضعه من الفقه موضعه. أ. هـ \"التمهيد\"، ٣/ ١٥١.\nوقال الحافظ: الحديث تعقبه ابن عبد البر بالانقطاع، بأن سليمان لم يسمع من أبي رافع، ولكن وقع التصريح بسماعه منه في \"تاريخ ابن أبي خيثمة\" في حديث نزول الأبطح، ورجح ابن القطان اتصاله، ورجح أن مولد سليمان سنة سبع وعشرين، ووفاة أبي رافع سنة ست وثلاثين، فيكون سنه ثمان سنين أو أكثر. أ. هـ. \"تلخيص الحبير\" ٣/ ٥٠. وانظر: \"الإرواء\" (١٨٤٩).\n(^١) رواه مسلم (١٤١١) كتاب النكاح. باب: تحريم نكاح المحرم وكراهة خطبته.\n(^٢) \"الموطأ\" ١/ ٥٩٢ (١٥٣٦) كتاب: النكاح، باب: ما جاء في نكاح المحرم.","vol":"12","page":418},{"text":"واختلف الفقهاء في ذَلِكَ من أجل اختلاف الآثار، فذهب أهل المدينة إلى أن المحرم لا ينكح ولا يُنكح غيره، فإن فعل فالنكاح باطل، وروي ذَلِكَ عن عمر وعثمان وابنه أبان وعلي وزيد بن ثابت وابن عمر، وبه قال سعيد بن المسيب وسالم وسليمان بن يسار (^١) ومالك والليث والأوزاعي والشافعي وأحمد (^٢). وفي أفراد مسلم من حديث عثمان بن عفان قال: قال رسول الله - ﷺ -: \"لا ينكح المحرم ولا ينكح ولا يخطب\" (^٣)، وأبعد من قال في الاعتذار عن البخاري كونه لم يخرجه (^٤): راويان: نبيه وأبان بعن ولم يصرحا بالتحديث (^٥)، ففي مسلم التصريح بإخبار أبان بن عثمان. نعم قال أحمد: لم يسمع منه وذهب الثوري والكوفيون؛ إلى أنه يجوز للمحرم أن ينكح وينكح\nغيره، وهو قول ابن مسعود وابن عباس وأنس، ذكره الطحاوي (^٦)، وروي عن القاسم بن محمد والنخعي (^٧)، وروي عن معاذ، وحجتهم: حديث ابن عباس وقالوا: الفروج لا تحل إلا بنكاح أو شراء. والأمة\n_________\n(^١) انظرها في: \"مسند الشافعي\" ٢/ ٢١٨ - ٢١٩، و\"المصنف\" ٣/ ١٤٩، و\"سنن البيهقي\" ٥/ ٦٦.\n(^٢) انظر: \"المنتقى\" ٢/ ٢٣٨، \"روضة الطالبين\" ٣/ ١٤٤، \"المغني\" ٥/ ١٦٢.\n(^٣) مسلم (١٤٠٩) كتاب: النكاح، باب: تحريم نكاح المحرم وكراهية خطبته.\n(^٤) ورد بهامش الأصل: قال العلائي في \"المراسيل\": ذكر ابن أبي حاتم في \"المراسيل\" عن أبي بكر الأثرم أنه سأل أحمد بن حنبل: أبان سمع من أبيه؟ قال: لا، من أين سمع منه. انتهى. وفي \"صحيح مسلم\" التصريح بسماعه من عثمان غير مرة، وكذا صرح بالإخبار أيضا.\n(^٥) ورد بهامش الأصل: يعني ابن وهب فإنه يرويه عن أبان وفي \"صحيح مسلم\" التصريح بسماعه منه في الحديث نفسه.\n(^٦) \"شرح معاني الآثار\" ٢/ ٢، ورواه ابن أبي شيبة ٣/ ١٤٨.\n(^٧) رواه ابن أبي شيبة ٣/ ١٤٨ (١٢٩٥٨ - ١٢٩٥٩).","vol":"12","page":419},{"text":"مجمعة على أن المحرم يملك ذَلِكَ بشراءٍ وهبة وميراث في حال إحرامه، ولا يبطل ملكه، فكذلك إذا ملكه بنكاح لا يبطل ملكه قياسًا على الشراء، قاله الطبري، قال: والصواب عندنا أن نكاح المحرم فاسد يجب فسخه؛ لصحة الخبر عن عثمان، عن النبي - ﷺ - بالنهي عن ذَلِكَ (^١)، وخبر ابن عباس: أنه - ﵇ - تزوجها وهو محرم، فقد عارضهم فيه غيرهم من الصحابة، وقالوا: تزوجها وهو حلال فلم يكن قول من قال تزوجها وهو محرم أولى بالقبول من الآخر.\nوقد قال سعيد بن المسيب: وَهِم ابن عباس -وإن كانت خالته- ما تزوجها إلا بعدما أحل (^٢). قال ابن عُلية: حَدَّثَنَا أيوب قال: أنبئت أن الاختلاف إنما كان في نكاح رسول الله - ﷺ - ميمونة، أن رسول الله - ﷺ - بعث العباس بين يديه؛ لينكحها إياه فأنكحه، قال بعضهم: أنكحها قبل أن يحرم (^٣)، وقال بعضهم: بعدما أحرم. وقد ثبت أن عمر وعليًّا وزيدًا فرقوا بين محرم نكح وبين امرأته (^٤)، ولا يكون هذا إلا عن صحة ويقين.\nوأما قياسهم النكاح على الشراء فإن الذين أفسدوا نكاح المحرم لم يفسدوه من جهة القياس والاستنباط فتلزمهم المقاييس والأشباه، وإنما أفسدوه من جهة الخبر الوارد بالنهي عنه فالذي ينبغي لمخالفيهم أن يناظروهم من جهة الخبر، فإن ثبت لزمهم التسليم له، وإن بطل\n_________\n(^١) رواه مسلم (١٤٠٩).\n(^٢) رواه البيهقي ٧/ ٢١٢.\n(^٣) حديث عمر رواه مالك في \"الموطأ\" ١/ ٤٦٣ (١١٧٨)، والدارقطني ٣/ ٢٦٠، والبيهقي ٧/ ٢١٣، وصححه الألباني في \"الإرواء\" (١٠٣٨).\n(^٤) وحديث علي وزيد رواهما البيهقي ٧/ ٢١٣.","vol":"12","page":420},{"text":"صاروا حينئذٍ إلى استخراج الحكم فيه من الأمثال والأشباه، فأما والخبر ثابت بالنهي عن ذَلِكَ فلا وجه لمقايسة فيه.\nوفي \"طبقات ابن سعد\" عن ميمون بن مهران قال: كنت جالسًا عند عطاء فسأله رجل: هل يتزوج المحرم؟ فقال عطاء: ما حرم الله النكاح منذ أحله. قال ميمون: فذكرت له حديث يزيد بن الأصم: تزوجها وهو حلال -يعني:- ميمونة. فقال عطاء: ما كنا نأخذ هذا إلا عن ميمونة، وكنا نسمع أنه تزوجها وهو محرم، وعن الشعبي: أنه - ﵇ - تزوجها وهو محرم، وعن مجاهد وأبي يزيد المديني: أنه - ﵇ - تزوجها وهو محرم (^١).\nقال ابن أبي شيبة: وممن كان لا يرى بأسًا أن يتزوج المحرم: إبراهيم النخعي والقاسم بن محمد والحكم وحماد وعطاء وعبد الله بن عباس وإبراهيم، عن ابن مسعود مثلهم (^٢). وذكر الطحاوي عن عبد الله بن محمد بن أبي بكر، وقال: سألت أنس بن مالك عن نكاح المحرم فقال: ما به بأس، هل هو إلا كالبيع؟! (^٣) وذكره ابن حزم أيضًا عن معاذ بن جبل وعكرمة وسفيان -وهو قول أبي حنيفة- قال: وصح عن عمر بن الخطاب، وزيد بن ثابت فسخ نكاح المحرم إذا نكح (^٤). روى مالك في \"الموطأ\" عن أبي غطفان بن طريف أن أباه تزوج امرأة وهو محرم فرد عمر نكاحه (^٥)، قال: وصح عن ابن عمر من طريق حماد بن\n_________\n(^١) \"طبقات ابن سعد\" ٨/ ١٣٤، ١٣٦ - ١٣٧. وقد روى الآثار المذكورة بسنده.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ١٤٨ (١٢٩٥٧ - ١٢٩٥٩) كتاب: الحج، في المحرم يتزوج، من رخص في ذلك.\n(^٣) \"شرح معاني الآثار\" ٢/ ٢٧٣ كتاب: المناسك، باب: نكاح المحرم.\n(^٤) \"المحلى\" ٧/ ١٩٨.\n(^٥) \"الموطأ\" ص ٢٢٩.","vol":"12","page":421},{"text":"سلمة، عن أيوب، عن نافع عنه أنه قال: المحرم لا ينكح ولا ينكح، ولا يخطب على نفسه، ولا على سواه. وروينا عن علي: لا يجوز نكاح المحرم، وإن نكح نزعنا منه امرأته (^١)، وهو قول ابن شهاب\nوابن المسيب (^٢)، وبه يقول مالك والشافعي وأبو سليمان، وأصحابهم محتجين بحديث ميمونة (^٣)، وقد سلف.\nقال ابن حزم: يقول من أجاز نكاح المحرم: لا يعدل يزيد بن الأصم الأعرابي بابن عباس، قالوا: وقد يخفي على ميمونة كونه - ﵇ - محرمًا، فالمخبر بكونه كان محرمًا معه زيادة علم. وخبر ابن عباس وارد بزيادة حكم فهو أولى، وقالوا في خبر عثمان: معناه لا يوطئ غيره ولا يطؤه ليس بشيء. وأما تأويلهم في خبر عثمان فقد بينه قوله: \"ولا يخطب\" فصح أنه أراد النكاح الذي هو العقد، وأما ترجيحهم ابن عباس على يزيد فنعم، والله لا يقرن يزيد بعبد الله ولا كرامة، وهذا تمويه منهم؛ لأن يزيد إنما رواه عن ميمونة، وروى أصحاب ابن عباس عن ابن عباس، فليسمعوا الآن إلى الحق، ونحن لا نقرن، ابن عباس (صغير) (^٤) من الصحابة إلى ميمونة أم المؤمنين، ولكن نعدل يزيد إلى أصحاب ابن عباس، ولا نقطع بفضلهم (^٥).\nقلت: إن كان يزيد رواه عن خالته، فابن عباس يجوز أن يرويه عن رسول الله - ﷺ -، أو يرويه عن أبيه الذي ولي عقدة النكاح بمشهد من\n_________\n(^١) رواه البيهقي ٥/ ٦٦، ٧/ ٢١٣.\n(^٢) رواه ابن أبي شيبة ٣/ ١٤٩ (١٢٩٧٤ - ١٢٩٧٦).\n(^٣) \"المحلى\" ٧/ ١٩٩.\n(^٤) كذا بالأصل، وفي \"المحلى\" (٧/ ١٩٩): صبيًّا.\n(^٥) المصدر السابق.","vol":"12","page":422},{"text":"عبد الله ومرأى، أو رواه عن خالته المرأة العاقلة، فقدمت روايته على رواية يزيد؛ لاختصاصه وضبطه وعلمه، وقد أسلفنا لعبد الله متابعين وليس ليزيد عن خالته بمتابع.\nوقال المروذي: سألت أحمد عن نكاح المحرم فقال: أذهب فيه إلى حديث عثمان، قلت: إن أبا ثور قال لي: بأي شيء تدفع حديث ابن عباس. فقال: الله المستعان (^١).\nقال (^٢): وأما قولهم: قد يخفي على ابن عباس إحلال رسول الله - ﷺ - من إحرامه، فالمخبرة بكونه قد أحل زائدة علمًا. وأما قولهم: خبر ابن عباس وارد لحكم زائد، فليس كذلك، بل خبر عثمان هو الزائد الحكم، فبقي أن نرجح خبر عثمان وخبر ميمونة على خبر ابن عباس، فنقول: خبر يزيد عنها هو الحق، وقول ابن عباس وَهَمٌ لا شك فيه؛ لوجوه:\nأولها: أنها هي أعلم بنفسها منه.\nثانيها: أنها كانت إذ ذاك امرأة كاملة، وكان ابن عباس يومئذٍ ابن عشرة أعوام وأشهر، فبين الضبطين فرق لا يخفي.\nثالثها: أنه إنما تزوجها في عمرة القضاء، هذا ما لا يختلف فيه اثنان، ومكة يومئذٍ دار حرب، وإنما هادنهم على أن يدخلها معتمرًا، ويبقى فيها ثلاثة أيام فقط ثم يخرج، فأتى من المدينة محرمًا بعمرة ولم يقدم شيئًا، إذ دخل على الطواف والسعي، وتم إحرامه في الوقت، ولم يشك أحدٌ في أنه صح إنما تزوجها بمكة حاضرًا لها\n_________\n(^١) أورد الرواية شيخ الإسلام في \"شرح العمدة\" ٢/ ١٩٥. وفيها: أذهب إلى حديث نبيه بن وهب.\n(^٢) القائل هو ابن حزم.","vol":"12","page":423},{"text":"لا بالمدينة، فصح أنها بلا شك إنما تزوجها بعد تمام إحرامه، لا في حال طوافه وسعيه، فارتفع الإشكال جملة، وبقي خبر عثمان وميمونة لا معارض لهما، ثم لو صح خبر ابن عباس بيقين، ولم يصح خبر ميمونة لكان خبر عثمان هذا الزائد الوارد بحكم لا يحل خلافه؛ لأن النكاح قد أباحه الله في كل حال، ثم لما أمر رسول الله - ﷺ - أن لا ينكح المحرم كان بلا شك ناسخًا للحال المتقدمة من الإباحة، لا يمكن غير ذَلِكَ أصلًا، وكان خبر ابن عباس منسوخًا بلا شك؛ لموافقته للحال المنسوخة بيقين (^١).\nقلت: روى مالك، عن ربيعة، عن سليمان بن يسار أن رسول الله - ﷺ - بعث أبا رافع ورجلًا من الأنصار يزوجانه ميمونة، ورسول الله - ﷺ - بالمدينة قبل أن يخرج (^٢)، وهذا يبعد احتمال أنهما زوجاه إياها وهو متلبس بالإحرام في طريقه إلى مكة، ولما حل بني بها كما سبق عن أبي رافع: وكنت السفير بينهما. لأنه لم يطلع إلا على حال باشرها بنفسه؛ لأنه فارق رسول الله - ﷺ - وهما حلالان، فجاء بالزوجة إليه وهما حلالان، ولم يتعرض لما بين ذَلِكَ؛ إذ قوله بالمدينة قبل أن يخرج، صريح في خلاف ذَلِكَ، وأنه حلال؛ لأنه لم يحرم إلا بعد خروجه من المدينة. وفي \"الطبقات\": أنهما أضلَّا بعيريهما إلى أن قدم رسول الله - ﷺ - فمشى إلى بيت العباس، فأنكحه إياها (^٣).\nوذكر موسى بن عقبة عن ابن شهاب: خرج رسول الله - ﷺ - معتمرًا في ذي القعدة، فلما بلغ موضعًا ذكره، بعث جعفر بن أبي طالب بين يديه\n_________\n(^١) \"المحلى\" ٧/ ٢٠٠ بتصرف.\n(^٢) \"الموطأ\" ص ٢٢٩.\n(^٣) \"الطبقات الكبرى\" ٨/ ١٣٢.","vol":"12","page":424},{"text":"إلى ميمونة يخطبها عليه، فجعلت أمرها إلى العباس، فزوجها منه (^١)،\nوقد أوضح ذَلِكَ أبو عبيدة في كتاب \"الزوجات\": توجه رسول الله - ﷺ - إلي مكة معتمرًا سنة سبعٍ، وقدم جعفرًا يخطب عليه ميمونة، فجعلت أمرها إلى العباس، فأنكحها رسول الله - ﷺ - وهو محرم، وبنى بها بسرف وهو حلال.\nوأجاب بعض أصحابنا فقال: المراد وهو محرم، أي: في الحرم وهو حلال؛ لأنه يقال لمن هو في الحرم: محرم، وإن كان حلالًا، وهي لغة شائعة معروفة، ومنه البيت المشهور:\nقتلوا ابن عفان الخليفة محرمًا (^٢)\nوعورض بأن كسرى قتل بالمدائن من بلاد فارس.\nوقد قال الشاعر:\nقتلوا كسرى بليل محرمًا (^٣)\nأو أراد بمحرم: في الأشهر الحرم. وأجيب أيضًا: بأنه تعارض معنى قوله وفعله، وفيها الخلاف المشهور في الأصول، والراجح القول؛ لتعديه والفعل قد يكون مقصورًا عليه.\nوثم جواب آخر وهو: أن ذَلِكَ من خصائصه على الأصح، وقد روى الدارقطني من حديث أبي الأسود ومطر الوراق، عن عكرمة، عن ابن عباس أنه - ﵇ - تزوجها وهو حلال، لكن قال: تفرد به محمد بن عثمان بن مخلد، عن أبيه، عن سلام أبي المنذر، وهو\n_________\n(^١) انظر: \"التمهيد\" ٣/ ١٥٩.\n(^٢) \"البداية والنهاية\" ٤/ ٦٢٤.\n(^٣) \"البداية والنهاية\" ٤/ ٦٦٣.","vol":"12","page":425},{"text":"غريب عن مطر (^١) وضعيف. وأجاب بعضهم عن حديث ابن عباس بأنه قد يكون أخذ في ذَلِكَ بمذهبه أنه من قلد هديه صار محرمًا بالتقليد، فلعله علم بحاله بعد أن قلد الشارع هديه.\nفرع:\nخطبته مكروهة كراهة تنزيه؛ للحديث السالف.\nفرع:\nيجوز له رجعتها على الأصح، وبه قال مالك وأبو حنيفة، وخالف أحمد فيه (^٢).\n_________\n(^١) سنن الدارقطني ٣/ ٢٦٣. ورواه الطبراني ١١/ ٣٣٤ (١١٩٢٢)، والخطيب ٤/ ٣٣٤ من طريق مطر الوراق عن عكرمة، به.\n(^٢) ورد بهامش الأصل: ثم بلغ في التاسع بعد الثلاثين. كتبه مؤلفه.","vol":"12","page":426},{"text":"<span data-type='title' id=toc-1391>١٣ - باب مَا يُنْهَى مِنَ الطِّيبِ لِلْمُحْرِمِ وَالمُحْرِمَةِ</span>\nوَقَالَتْ عَائِشَةُ: لَا تَلْبَسُ المُحْرِمَةُ ثَوْبًا بِوَرْسٍ أَوْ زَعْفَرَانٍ.\n\n١٨٣٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا نَافِعٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: قَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، مَاذَا تَأْمُرُنَا أَنْ نَلْبَسَ مِنَ الثِّيَابِ فِي الإِحْرَامِ؟ فَقَالَ النَّبِيُّ - ﷺ -: \"لَا تَلْبَسُوا القَمِيصَ، وَلَا السَّرَاوِيلَاتِ، وَلَا العَمَائِمَ، وَلَا البَرَانِسَ، إِلاَّ أَنْ يَكُونَ أَحَدٌ لَيْسَتْ لَهُ نَعْلَانِ، فَلْيَلْبَسِ الخُفَّيْنِ، وَلْيَقْطَعْ أَسْفَلَ مِنَ الكَعْبَيْنِ، وَلَا تَلْبَسُوا شَيْئًا مَسَّهُ زَعْفَرَانٌ، وَلَا الوَرْسُ، وَلَا تَنْتَقِبِ المَرْأَةُ المُحْرِمَةُ، وَلَا تَلْبَسِ القُفَّازَيْنِ\". تَابَعَهُ مُوسَى بْنُ عُقْبَةَ، وَإِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ، وَجُوَيْرِيَةُ، وَابْنُ إِسْحَاقَ. فِي النِّقَابِ وَالقُفَّازَيْنِ. وَقَالَ عُبَيْدُ اللهِ: وَلَا وَرْسٌ، وَكَانَ يَقُولُ: لَا تَتَنَقَّبِ المُحْرِمَةُ، وَلَا تَلْبَسِ القُفَّازَيْنِ. وَقَالَ مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ: لَا تَتَنَقَّبِ المُحْرِمَةُ. وَتَابَعَهُ لَيْثُ بْنُ أَبِي سُلَيْمٍ. [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح: ٤/ ٥٢]\n\n١٨٣٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنِ الحَكَمِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: وَقَصَتْ بِرَجُلٍ مُحْرِمٍ نَاقَتُهُ، فَقَتَلَتْهُ، فَأُتِيَ بِهِ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"اغْسِلُوهُ، وَكَفِّنُوهُ، وَلَا تُغَطُّوا رَأْسَهُ، وَلَا تُقَرِّبُوهُ طِيبًا، فَإِنَّهُ يُبْعَثُ يُهِلُّ\". [انظر: ١٢٦٥ - مسلم: ١٢٠٦ - فتح: ٤/ ٥٢]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا نَافِعٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: قَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، مَاذَا تَأْمُرُنَا أَنْ نَلْبَسَ مِنَ الثِّيَابِ فِي الإِحْرَامِ؟ فَقَالَ النَّبِيُّ - ﷺ -: \"لَا تَلْبَسُوا القَمِيصَ، وَلَا السَّرَاوِيلَاتِ، وَلَا العَمَائِمَ، وَلَا البَرَانِسَ، إِلَّا أَنْ يَكُونَ أَحَدٌ لَيْسَتْ لَهُ نَعْلَانِ، فَلْيَلْبَسِ الخُفَّيْنِ، وَلْيَقْطَعْ أَسْفَلَ مِنَ الكَعْبَيْنِ، وَلَا تَلْبَسُوا شَيْئًا مَسَّهُ زَعْفَرَانٌ، وَلَا الوَرْسُ، وَلَا تَنْتَقِبِ المَرْأَةُ المُحْرِمَةُ، وَلَا تَلْبَسِ القُفَّازَيْنِ\". تَابَعَهُ مُوسَى بْنُ","vol":"12","page":427},{"text":"عُقْبَةَ، وَإِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ، وَجُوَيْرِيَةُ، وَابْنُ إِسْحَاقَ. فِي النِّقَابِ وَالقُفَّازَيْنِ. وَقَالَ عُبَيْدُ اللهِ: وَلَا وَرْسٌ، وَكَانَ يَقُولُ: لَا تَتَنَقَّبِ المُحْرِمَةُ، وَلَا تَلْبَسِ القُفَّازَيْنِ. وَقَالَ مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ: لَا تَتَنَقَّبِ المُحْرِمَةُ. وَتَابَعَهُ لَيْثُ بْنُ أَبِي سُلَيْمٍ.\nثم ذكر حديث ابن عَبَّاسٍ في الذي وقصته ناقته. وفيه: \"وَلَا تُقَرِّبُوهُ طِيبًا، فَإِنَّهُ يُبْعَثُ يُهِلُّ\".\nالشرح:\nأما تعليق عائشة فأخرجه ابن أبي شيبة عن جرير، ثَنَا مغيرة، عن إبراهيم، عنها أنها قالت: يكره للمحرم الثوب المصبوغ بالزعفران والمشبع بالعصفر للرجال والنساء إلا أن يكون ثوبًا غسيلًا (^١).\nوحَدَّثَنَا أبو معاوية، عن الأعمش، عن إبراهيم، عن الأسود، عنها قالت: تلبس المحرمة ما شاءت إلا المهرود بالعصفر (^٢). وقد سلف في باب: ما يلبس المحرم من الثياب (^٣)، ورواه البيهقي من حديث معاذة عنها، قالت: المحرمة تلبس من الثياب ما شاءت إلا ثوبًا مسه ورس أو زعفران (^٤).\nوأما حديث ابن عمر فسلف في باب: ما لا يلبس المحرم من الثياب\nوغيره (^٥)، وأصل حديث موسى بن عقبة سلف هناك، وقد رواها النسائي\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ١٦٤ (١٣١٢٦) كتاب: الحج، الثوب المصبوع بالورس والزعفران.\n(^٢) السابق ٣/ ١٤٠ (١٢٨٧٤) من رخص في المعصفر للمحرمة.\n(^٣) قبل حديث (١٥٤٥).\n(^٤) البيهقي ٥/ ٤٧.\n(^٥) سلف برقم (١٥٤٢).","vol":"12","page":428},{"text":"عن سويد بن نصر، عن عبد الله بن المبارك، عن موسى (^١)، وقال أبو داود: روى هذا الحديث حاتم بن إسماعيل ويحيى بن أيوب عن موسى مرفوعًا، ورواه عبيد الله بن عمر ومالك وأيوب وأبو قرة موقوفًا، ورواه إبراهيم بن سعيد المدني، عن نافع، عن ابن عمر، عن رسول الله - ﷺ -: \"المحرمة لا تنتقب ولا تلبس القفازين\" (^٢)، قال أبو عمر: ورفعه صحيح (^٣).\nومتابعة جويرية أخرجها أبو يعلى أحمد بن علي الموصلي: حَدَّثَنَا عبد الله بن محمد بن أسماء، نا عمي جويرية بن أسماء، ثَنَا نافع، فذكره (^٤).\nومتابعة ابن إسحاق أخرجها الحاكم من حديث يعقوب بن إبراهيم بن سعد، عن أبيه، عن ابن إسحاق، حَدَّثَني نافع به، مرفوعًا (^٥)، وكذا ذكره ابن حزم بلفظ: نهى النساء في إحرامهن عن القفازين والنقاب .. الحديث بطوله (^٦). قال الحاكم: صحيح على شرط مسلم (^٧). وهو في أبي داود لكن بعنعنة ابن إسحاق (^٨)، وقد صرح هنا بالتحديث فانتفت تهمة تدليسه. وقول الضياء المقدسي: كأنه لم يسمعه منه، يرده ما ذكرناه،\n_________\n(^١) النسائي ٥/ ١٣٥ - ١٣٦.\n(^٢) \"سنن أبي داود\" ٢/ ٤١١ - ٤١٢ (١٨٢٥) كتاب: المناسك، باب: ما يلبس المحرم. وانظر: \"صحيح أبي داود\" (١٦٠١ - ١٦٠٢).\n(^٣) \"التمهيد\" ١٥/ ١٠٦.\n(^٤) \"مسند أبي يعلى\" ١٠/ ١٨٩ - ١٩٠ (٥٨١٨).\n(^٥) \"المستدرك\" ١/ ٤٨٦.\n(^٦) \"المحلى\" ٧/ ٧٩.\n(^٧) \"المستدرك\" ١/ ٤٨٦.\n(^٨) أبو داود (١٨٢٣).","vol":"12","page":429},{"text":"وقد وقع مصرحًا بالتحديث في بعض نسخ أبي داود من طريق ابن الأعرابي وغيره.\nوقوله: (وَقَالَ عُبَيْدُ اللهِ: وَلَا وَرْسٌ)، وصله الحسن بن سفيان: أخبرنا العباس بن الوليد، ثنا يحيى القطان: ثَنَا عبيد الله بن عمر، عن نافع، فذكره.\nوأثر نافع عن ابن عمر: لا تنتقب المحرمة، سلف في كلام أبي داود، وأخرجه الترمذي من حديث الليث بن سعد، عن نافع، عن ابن عمر مرفوعًا: \"لا تنتقب المرأة الحرام، ولا تلبس القفازين\" ثم قال: حسن صحيح (^١).\nوروى ابن أبي شيبة، حَدَّثَنَا وكيع، عن فضيل بن غزوان، عن نافع، عن ابن عمر: أنه كره البرقع والقفاز للمحرمة. وحَدَّثَنَا أبو خالد، عن يحيى بن سعيد، وعبد الله، عن نافع، عن ابن عمر قال: لا بأس بالقفازين (^٢). وذكر ليثًا هنا في المتابعة، وحديث ابن عباس سلف في الجنائز (^٣).\nوالقفاز شيء يعمل لليدين؛ ليقيهما من البرد يحشى بقطن ويكون له أزرار على الساعدين، قاله الجوهري وغيره (^٤)، ويتخذه الصائد أيضًا، وهو أيضًا ضربٌ من الحلي، قاله ابن سيده وغيره، وتقفزت المرأة: نقشت يديها ورجليها بالحناء (^٥).\n_________\n(^١) \"سنن الترمذي\" (٨٣٣) كتاب: الحج، باب: ما جاء فيما لا يجوز للمحرم لبسه.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٢٧٢.\n(^٣) سلف برقم (١٢٦٥) باب: الكفن في ثوبين.\n(^٤) \"الصحاح\" ٣/ ٨٩٢ مادة [قفز].\n(^٥) \"المحكم\" ٦/ ١٥٩.","vol":"12","page":430},{"text":"والورس: نبت يصبغ به، قال أبو حنيفة الدينوري: يزرع باليمن زرعًا، ولا يكون بغير اليمن، ولا يكون شيءٌ منه بريًا، ونباته مثل حب السمسم، فإذا جف عند إدراكه تفتق فينفض منه الورس، ويزرع سنة فيجلس عشر سنين. أي: يقيم في الأرض ينبت ويثمر، وفيه جنس يسمى الحبشي وفيه سواد، وهو أكبر الورس، والعرعر: ورس، والرمث ورس. قال أبو حنيفة: لست أعرفه بغير أرض العرب ولا من أرض العرب بغير بلاد اليمن. قال الأصمعي: ثلاثة أشياء لا تكون إلا باليمن، وقد ملأت الأرض؛ الورس، واللبان، والعصب.\nوقال ابن البيطار في \"جامعه\": يؤتى بالورس من الصين والهند واليمن، وليس بنبات يزرع كما زعم من زعم، وهو يشبه زهر العصفر، ومنه شيء يشبه البنفسج، ويقال: إن الكركم عروقه.\nوقال الفضل بن سلمة في كتاب \"الطب\": يقال: إن الكركم عروق الزعفران، والزعفران قال أبو حنيفة: لا أعلم ينبت بشيء من أرض العرب، وقد كثر مجيئه في كلامهم وأشعارهم، وقد زعم قوم أنه اسم أعجمي، وقد صرفته العرب. فقالوا: ثوب مزعفر، وقد زعفر ثوبه يزعفره زعفرةً، والعبير عند العرب: الزعفران والخلوق، وقال مؤرج: يقال لورق الزعفران: الفيد. وبه سمي مؤرج أبا فيد. وفي \"المحكم\": جمعه بعضهم وإن كان جنسًا: زعافر (^١). وقال الجوهري: كترجمان وتراجم (^٢).\nوقد سبق فقه الباب: في باب ما لا يلبس المحرم من الثياب.\n_________\n(^١) \"المحكم\" (٢/ ٣١٨).\n(^٢) \"الصحاح\" ٢/ ٦٧٠ مادة (زعفر).","vol":"12","page":431},{"text":"قال الطحاوي: ذهب قوم إلى هذِه الآثار فقالوا: كل ثوب مسه ورس أو زعفران فلا يحل لبسه في الإحرام وإن غسل؛ لأن النبي - ﷺ - لم يبين في هذِه الآثار ما غسل من ذَلِكَ مما لم يغسل، فنهيه عام، وخالفهم في ذَلِكَ آخرون فقالوا: ما غسل من ذَلِكَ حَتَّى لا ينفض فلا بأس بلبسه في الإحرام؛ ولأن الثوب الذي صبغ إنما نهي عن لبسه في حال الإحرام، لما كان دخله مما هو (حرام) (^١) على المحرم، فإذا غسل وذهب ذلك المعنى منه عاد الثوب إلى أصله الأول، كالثوب الذي تصيبه النجاسة، فإذا غسل طهر وحلت الصلاة فيه (^٢).\nقال ابن المنذر: وممن رخص في ذَلِكَ سعيد بن المسيب والنخعي والحسن البصري وعطاء وطاوس، وبه قال الكوفيون والشافعي وأبو ثور، وكان مالك يكره ذَلِكَ إلا أن يكون قد غسل وذهب لونه.\nقال الطحاوي: وقد روي عن النبي - ﷺ - أنه استثنى مما حرمه على المحرم من ذَلِكَ فقال: \"إلا أن يكون غسيلًا\" ثم قال: حدثناه فهد، ثنا يحيى بن عبد الحميد، ثنا أبو معاوية، ثنا ابن أبي عمران، ثنا عبد الرحمن بن صالح الأزدي، عن أبي معاوية، عن عبيد الله، عن نافع، عن ابن عمر، عن النبي - ﷺبمثل حديثه الذي في الباب- قال: فثبت بهذا استثناء الغسيل مما قد مسه ورس أو زعفران.\nقال ابن أبي عمران: رأيت يحيى بن معين يتعجب من الحماني إذ حدث بهذا الحديث، وقال عبد الرحمن بن صالح: هذا عندي، فوثب\n_________\n(^١) في (م): حلال.\n(^٢) \"شرح معاني الآثار\" ٢/ ١٣٧.","vol":"12","page":432},{"text":"من فوره فجاء بأصله فأخرج منه هذا الحديث عن أبي معاوية، كما ذكره الحماني فكتبه عنه يحيى بن معين (^١).\nقال الميموني: قال أبو عبد الله: إن كان قاله النبي - ﷺ -. ثم قال: كان -يعني: أبا معاوية- مضطرب في أحاديث عبيد الله، ولم يجئ بها أحد غيره \"إلا أن يكون غسيلًا\" (^٢).\nوقال ابن حزم: إن صح وجب الوقوف عنده ولا نعلمه صحيحًا (^٣)، والحديث دال على أن المرأة لا تلبس القفازين؛ ولأن اليد عضو لا يجب على المرأة ستره في الصلاة فلا يجوز لها ستره في الإحرام كالوجه، فإحرامها في وجهها ويديها؛ لأن ما عداهما عورة، والوجه مختص بالنقاب، والكفان بالقفازين، وللشافعي قول آخر: أنه يجوز؛ لأن سعد بن أبي وقاص كان يأمر بناته بلبسهما في الإحرام، رواه في \"الأم\" (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ١٣٧.\n(^٢) ومذهب الإمام أحمد: أن المحرم لا يلبس شيئًا فيه طيب، أو مسه ورس أو زعفران. انظر: \"مسائل أبي داود لأحمد\" (٧٢١)، و\"مسائل ابن هانئ لأحمد\" (٧٦٨، ٧٨٢، ٧٨٣)، \"شرح العمدة\" لشيخ الإسلام ٢/ ٨٣.\n(^٣) \"المحلى\" ٧/ ٨٠.\n(^٤) \"الأم\" ٢/ ٢٠٣.","vol":"12","page":433},{"text":"<span data-type='title' id=toc-1392>١٤ - باب الاِغْتِسَالِ لِلْمُحْرِمِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: يَدْخُلُ المُحْرِمُ الحَمَّامَ. وَلَمْ يَرَ ابْنُ عُمَرَ وَعَائِشَةُ بِالحَكِّ بَأْسًا.\n\n١٨٤٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللهِ بْنِ حُنَيْنٍ، عَنْ أَبِيهِ، أَنَّ عَبْدَ اللهِ بْنَ العَبَّاسِ، وَالمِسْوَرَ بْنَ مَخْرَمَةَ اخْتَلَفَا بِالأَبْوَاءِ، فَقَالَ عَبْدُ اللهِ بْنُ عَبَّاسٍ: يَغْسِلُ المُحْرِمُ رَأْسَهُ. وَقَالَ المِسْوَرُ: لَا يَغْسِلُ المُحْرِمُ رَأْسَهُ. فَأَرْسَلَنِي عَبْدُ اللهِ بْنُ العَبَّاسِ إِلَى أَبِي أَيُّوبَ الأَنْصَارِيِّ، فَوَجَدْتُهُ يَغْتَسِلُ بَيْنَ القَرْنَيْنِ، وَهُوَ يُسْتَرُ بِثَوْبٍ، فَسَلَّمْتُ عَلَيْهِ فَقَالَ: مَنْ هَذَا؟ فَقُلْتُ: أَنَا عَبْدُ اللهِ بْنُ حُنَيْنٍ، أَرْسَلَنِي إِلَيْكَ عَبْدُ اللهِ بْنُ العَبَّاسِ، أَسْأَلُكَ: كَيْفَ كَانَ رَسُولُ اللهِ - ﷺ - يَغْسِلُ رَأْسَهُ وَهُوَ مُحْرِمٌ؟ فَوَضَعَ أَبُو أَيُّوبَ يَدَهُ عَلَى الثَّوْبِ، فَطَأْطَأَهُ حَتَّى بَدَا لِي رَأْسُهُ ثُمَّ قَالَ لإِنْسَانٍ يَصُبُّ عَلَيْهِ: اصْبُبْ. فَصَبَّ عَلَى رَأْسِهِ، ثُمَّ حَرَّكَ رَأْسَهُ بِيَدَيْهِ فَأَقْبَلَ بِهِمَا وَأَدْبَرَ وَقَالَ: هَكَذَا رَأَيْتُهُ - ﷺ - يَفْعَلُ. [مسلم: ١٢٠٥ - فتح: ٤/ ٥٥]\nثم ذكر حديث زَيْدِ بْنِ أَسْلَمَ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الله بْنِ حُنَيْنِ، عَنْ أَبِيهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسِ، وَالمِسْوَرَ بْنَ مَخْرَمَةَ اخْتَلَفَا بِالأَبْوَاءِ، فَقَالَ عَبْدُ اللهِ بْنُ عَبَّاسٍ: يَغْسِلُ المُحْرِمُ رَأسَهُ .. الحديث.\nوقد أخرجه مسلم أيضًا (^١).\nو(الأبواء) بالمد سلف قريبًا، و(المسور) صحابي ابن صحابي، واختلافهما هو في الغسل، والاختلاف في مذاكرة العلم، والظاهر من إرسال ابن عباس إلى أبي أيوب يسأله عن غسل رسول الله - ﷺ - رأسه وهو محرم، أن ابن عباس علم أن عند أبي أيوب من ذَلِكَ\n_________\n(^١) مسلم (١٢٠٥) كتاب: الحج، باب: جواز غسل المحرم رأسه.","vol":"12","page":434},{"text":"علمًا، وفي إرساله عبد الله بن حنين أن الصاحب ينقل عن التابعي.\nو(القرنان): العمودان بجنب البئر عليهما البكرة يستقى عليهما، فإن كانا من خشب فهما زرنوقان.\nوفيه: ستر المغتسل بثوب ونحوه، والبداءة بالسلام عليه وإن كان في حالة تجتنب مكالمته، ويغض البصر عنه، وأرسله للعلم بالغسل فسأل عن الكيفية؛ لأنه ناشئ عن الغسل، ولعل اختلافهما كان في غسل التطوع أو فيما زاد على الفرض من إمرار اليد، ولعل المسور إنما أنكره، خشية من قتل الدواب في الرأس وإزالة الشعث، وليس في إمرار اليد على الرأس قتل لها ولا إزالتها عن موضعها إلا في مثل الصب عليها.\nوفيه: أن الصحابة إذا اختلفوا لم تكن الحجة في قول أحد منهم إلا بدليل يجب التسليم له من كتاب أو سنة، كما نزع أبو أيوب بالسنة، ففلج (^١) ابن عباس المسور.\nوفيه: التناظر في المسائل والتحاكم فيها إلى الشيوخ العالمين بها.\nوقوله في الترجمة: (ولم ير ابن عمر وعائشة بالحك بأسًا) يعني: حك جلده إذا أكله، وقال عطاء: يحك الجنب في جسده وإن أدماه.\nوقد اختلف العلماء في غسل المحرم رأسه، فذهب أبو حنيفة والثوري والأوزاعي والشافعي وأحمد وإسحاق إلى أنه لا بأس بذلك (^٢)، ورويت الرخصة في ذَلِكَ عن عمر بن الخطاب وابن عباس\n_________\n(^١) في \"المعجم الوسيط\" (٢/ ٧٠٦): يقال: فلج بحاجته وبحجته: أحسن الإدلاء بها، فغلب خصمه.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ١١٢، \"البيان\" ٤/ ٢٠٤، \"المغني\" ٥/ ١١٧.","vol":"12","page":435},{"text":"وجابر (^١)، وعليه الجمهور وحجتهم حديث الباب، وكان مالك يكره ذَلِكَ للمحرم، وذكر أن عبد الله بن عمر كان لا يغسل رأسه إلا من الاحتلام (^٢)، قال مالك: فإذا رمى جمرة العقبة فقد حل له قتل القمل وحلق الشعر وإلقاء التفث، وهذا الذي سمعت من أهل العلم (^٣).\nوروي عن سعد بن عبادة مثل قول مالك، وكان أشهب وابن وهب يتغاطسان في الماء وهما محرمان مخالفة لابن القاسم، وكان ابن القاسم يقول: إن غمس رأسه في الماء أطعم شيئًا من طعام خوفًا من قتل الدواب، ولا يجب الفداء إلا بيقين، وغير ذَلِكَ استحباب. ولا بأس عند جميع أصحاب مالك أن يصب المحرم على رأسه الماء لحر يجده (^٤).\nقال أشهب: لا أكره غمس المحرم رأسه في الماء، وما يخاف في الغمس ينبغي أن يخاف مثله في صب الماء على الرأس من الحر، وقد قال عمر بن الخطاب ليعلى بن (أمية) (^٥) -حين كان عمر يغسل رأسه ويعلى يصب عليه-: أصبب فلن يزيده الماء إلا شعثًا (^٦)، يعني: إذا\n_________\n(^١) عن عمر رواه مالك في \"الموطأ\" ١/ ٤٠٩ (١٠٣٤)، وعن ابن عباس هو حديث الباب، وعن جابر رواه البيهقي ٥/ ٥٤.\n(^٢) رواه مالك في \"الموطأ\" ١/ ٤١٠ (١٠٣٦).\n(^٣) انظر: \"المنتقى\" ٢/ ١٩٥.\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٣٢٦.\n(^٥) في الأصل: منيه، والصواب ما أثبتناه.\n(^٦) رواه مالك في \"الموطأ\" ص ٢١٥ عن عطاء بن أبي رباح أن عمر بن الخطاب قال ليعلى بن أمية .. الحديث.\nقال الألباني في \"الإرواء\" ٤/ ٢١١: رجاله ثقات رجال الشيخين إلا أنه منقطع بين عطاء وعمر أ. هـ =","vol":"12","page":436},{"text":"لم يغسل بغير الماء. ألا ترى فعل أبي أيوب حين صب على رأسه الماء حركه بيديه، ولم ير ذَلِكَ مما يذهب الشعث، ومثله قوله - ﵇ - لعائشة: \"انقضي رأسك في غسلك وامتشطي\" (^١) أي: أمشطيه بأصابعك وخلليه بها فإن ذَلِكَ لا يذهب الشعث، وإن شعثه لا يمنعك من المبالغة في\nغسل رأسك؛ لأن الماء لا يزيده إلا شعثًا.\nوابن عباس أفقه من المسور؛ لموافقة النبي - ﷺ - وأصحابه، قاله ابن أبي صفرة، ونقل ابن التين عن مالك أن انغماس المحرم فيه محظور.\nوروي عن ابن عمر وابن عباس إجازته، وأما إن غسل رأسه بالخطمي والسدر فإن الفقهاء يكرهونه، هذا قول مالك وأبي حنيفة والشافعي، وأوجب مالك وأبو حنيفة عليه الفدية.\nوقال الشافعي وأبو ثور: لا شيء عليه (^٢)، وقد رخص عطاء وطاوس ومجاهد لمن لبَّد رأسه فشق عليه الحلق أن يغسل بالخطمي حَتَّى يلين (^٣)، وكان ابن عمر يفعل ذَلِكَ (^٤).\nقال ابن المنذر: وذلك جائز؛ لأنه - ﵇ - أمرهم أن يغسلوا الميت\n_________\n= ووصله الشافعي ٢/ ٢١٥ (٨٦١)، وكذا البيهقي ٥/ ٦٣ من طريق سعيد بن سالم عن ابن جريج: أخبرني عطاء أن صفوان بن يعلى أخبره عن أبيه يعلى بن أمية أنه قال: بينما عمر بن الخطاب - ﵁ - يغتسل إلى بعير .. الحديث.\nقال الألباني في \"الإرواء\" ٤/ ٢١١: هذا إسناد جيد، رجاله كلهم ثقات رجال الشيخين غير سعيد بن سالم، قال الحافظ في \"التقريب\": صدوق يهم، رمي بالإرجاء، وكان فقيها. أ. هـ وصححه بمجموع طريقيه: انظر: \"الإرواء\" (١٠٢٠).\n(^١) سلف برقم (١٥٥٦) كتاب: الحج، باب: كيف تهل الحائض.\n(^٢) انظر: \"المبسوط\" ٤/ ١٢٤، \"المدونة\" ١/ ٣٠٩، \"البيان\" ٤/ ٢٠٤.\n(^٣) رواه عنهم ابن أبي شيبة ٣/ ٣٤٠ (١٤٩٠٣).\n(^٤) ابن أبي شيبة ٣/ ٣٤١ (١٤٩٠٦).","vol":"12","page":437},{"text":"المحرم بماء وسدر، وأمرهم أن يجنبوه ما يجنب المحرم الحي، فدل ذَلِكَ على إباحة غسل رأس المحرم بالسدر والخطمي، وما في معناه، وأجاز الكوفيون والثوري والشافعي وأحمد وإسحاق للمحرم دخول الحمام (^١).\nوقال مالك: إن دخله فتدلك وأنقى الوسخ فعليه الفدية (^٢).\n_________\n(^١) انظر: \"المبسوط\" ٤/ ١٢٤، \"روضة الطالبين\" ٣/ ١٣٣.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٣٢٦.","vol":"12","page":438},{"text":"<span data-type='title' id=toc-1393>١٥ - باب لُبْسِ الخُفَّيْنِ لِلْمُحْرِمِ إِذَا لَمْ يَجِدِ النَّعْلَيْنِ</span>\n١٨٤١ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، سَمِعْتُ جَابِرَ بْنَ زَيْدٍ، سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ بِعَرَفَاتٍ: \"مَنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ، وَمَنْ لَمْ يَجِدْ إِزَارًا فَلْيَلْبَسْ سَرَاوِيلَ\". لِلْمُحْرِمِ. [انظر: ١٧٤٠ - مسلم: ١١٧٨ - فتح: ٤/ ٥٧]\n\n١٨٤٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ - ﵁ -: سُئِلَ رَسُولُ اللهِ - ﷺ -: مَا يَلْبَسُ المُحْرِمُ مِنَ الثِّيَابِ؟ فَقَالَ: \"لَا يَلْبَسِ القَمِيصَ، وَلَا العَمَائِمَ، وَلَا السَّرَاوِيلَاتِ، وَلَا البُرْنُسَ، وَلَا ثَوْبًا مَسَّهُ زَعْفَرَانٌ وَلَا وَرْسٌ، وَإِنْ لَمْ يَجِدْ نَعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ، وَلْيَقْطَعْهُمَا حَتَّى يَكُونَا أَسْفَلَ مِنَ الكَعْبَيْنِ\". [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح: ٤/ ٥٧]\nذكر فيه حديث ابن عَبَّاسٍ: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ بِعَرَفَاتٍ: \"مَنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ، وَمَنْ لَمْ يَجِدْ إِزَارًا فَلْيَلْبَسْ السَرَاوِيلَ\". لِلْمُحْرِمِ.\nوحديث عَبْدِ اللهِ: سُئِلَ رَسُولُ اللهِ - ﷺ -: مَا يَلْبَسُ المُحْرِمُ مِنَ الثِّيَابِ .. الحديث. وقد سبقا (^١).\n_________\n(^١) حديث ابن عباس الأول سلف برقم (١٧٤٠) كتاب: الحج، باب: الخطبة أيام منى.\nوحديث ابن عمر الثاني سلف برقم (١٣٤) كتاب: الوضوء، باب: من أجاب السائل بأكثر مما سأله.","vol":"12","page":439},{"text":"<span data-type='title' id=toc-1394>١٦ - باب إِذَا لَمْ يَجِدِ الإِزَارَ فَلْيَلْبَسِ السَّرَاوِيلَ</span>\n١٨٤٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: خَطَبَنَا النَّبِيُّ - ﷺ - بِعَرَفَاتٍ فَقَالَ: \"مَنْ لَمْ يَجِدِ الإِزَارَ فَلْيَلْبَسِ السَّرَاوِيلَ، وَمَنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ\". [انظر: ١٧٤٠ - مسلم: ١١٧٨ - فتح: ٤/ ٥٨]\nذكر فيه حديث ابن عَبَّاسٍ المذكور.\nوقد اختلف العلماء إذا احتاج إلى لبس الخفين عند عدم النعلين، وقطعهما فقال مالك والشافعي: لا فدية عليه، وأخذا بحديث ابن عمر. وقال أبو حنيفة: عليه الفدية (^١). وهو خلاف الحديث، واحتج أصحابه: بأنه - ﵇ - أباح له لبس السراويل عند عدم الإزار، وذلك يوجب فيه الفدية، فيقال: أمرنا بالقطع كما سلف؛ ليصير في معنى النعلين التي لا فدية في لبسهما، ولم نؤمر بفتق السراويل؛ لئلا تنكشف العورة فبقي في حكم القميص المخيط، ولو أمر بفتقه لصار في معنى الخف إذا قطع.\nوالحجة للمانع الأمر بقطعهما حَتَّى يكونا أسفل من الكعبين فلو\nوجبت مع قطعهما، وتركهما لم يكن لقطعهما فائدة؛ لأنه إتلاف من غير فائدة، وإنما قطعهما؛ ليصيرا في معنى النعلين حَتَّى لا تجب فدية، ولا يدخل فيجبر بهما، ولو وجبت بلبسه بعد القطع كما تجب بلبسه قبله لم يأمره - ﵇ - بالقطع؛ لأن لبسه بعد القطع كلبسه قبله، فلما جوز له لبسه بعد القطع، ولم يجوزه قبله علم أنه إذا لبسه بعد\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠٥، \"النوادر والزيادات\" ٢/ ٣٤٥، \"البيان\" ٤/ ١٥٣.","vol":"12","page":440},{"text":"القطع كان مخالفًا لحكمه إذا لبسه قبل القطع في الفدية.\nواعلم أن حديث ابن عمر وكذا جابر مطلق، وحديث ابن عباس مقيد (^١)، ورجع ابن حزم وغيره إلى رواية ابن عمر. قال ابن حزم: حديث ابن عمر فيه زيادة لا يحل خلافها (^٢). وقال ابن عبد البر: المصير إلى روايته أولى (^٣)، والمشهور عن أحمد أنه لا يلزمه القطع، ونقله ابن قدامة عن علي، وبه قال عطاء وعكرمة وسعيد بن سالم القداح (^٤).\nاحتج أحمد بحديث ابن عباس في الكتاب، وحديث جابر مثله (^٥)، مع قول علي: قطع الخفين فساد، يلبسهما كما هما. مع موافقة القياس فأشبه الملبوس الذي أبيح لعدم غيره، فأشبه السراويل، وقطعه لا يخرجه عن حالة الحظر، فإن لبس المقطوع محرم مع الفدية على النعلين كلبس الصحيح، وفي إتلاف ماليته، وقد نهى عن إضاعته، وقد أسلفنا في باب: ما لا يلبس المحرم من الثياب، أن بعضهم وهم فجعل قوله: \"فليقطعهما\" من قول نافع (^٦).\nقال ابن قدامة: وروى ابن أبي موسى، عن صفية بنت أبي عبيد، عن عائشة أنه - ﵇ - رخص للمحرم أن يلبس الخفين ولا يقطعهما،\n_________\n(^١) حديث ابن عمر وابن عباس هما حديثا الباب، وأما حديث جابر فرواه مسلم (١١٧٩).\n(^٢) \"المحلى\" ٧/ ٨١.\n(^٣) \"التمهيد\" ١٥/ ١١٤.\n(^٤) \"المغني\" ٥/ ١٢٠ - ١٢١.\n(^٥) رواه مسلم (١١٧٩).\n(^٦) سلف برقم (١٥٤٢).","vol":"12","page":441},{"text":"وكان ابن عمر يفتي بقطعهما، قالت صفية: فلما أخبرته بهذا رجع (^١). أخرجه أبو داود، وصححه ابن خزيمة وابن حبان: أن ابن عمر كان يصنع ذَلِكَ -يعني: يفتي بقطعهما للمرأة المحرمة- ثم حدثته صفية أن عائشة حدثتها أن رسول الله - ﷺ - قد كان رخص للنساء في الخفين،\nترك ذَلِكَ (^٢).\nقال: وروى أبو حفص في \"شرحه\" بسند إلى عبد الرحمن بن عوف (^٣) أنه طاف وعليه خفان، فقال له عمر: والخفان مع الغنى؟ قال: قد لبستهما مع من هو خير منك، يعني رسول الله - ﷺ - (^٤). وذكره الطحاوي فقال: روي عن عامر بن ربيعة قال: خرجت مع ابن عمر فرأى ابن عوف .. الحديث. وفيه: فعلته مع من هو خير منك، مع رسول الله - ﷺ -، فلم يعبه علي. وهو ظاهر أنه رآه ولم ينكره.\nقال ابن قدامة: ويحتمل أن يكون الأمر بقطعهما قد نسخ، فإن عمرو بن دينار روى الحديثين جميعًا، وقال: انظروا أيهما كان قبل.\n_________\n(^١) \"المغني\" ٥/ ١٢١ - ١٢٢.\n(^٢) أبو داود (١٨٣١) كتاب: المناسك، باب: ما يلبس المحرم، ابن خزيمة ٤/ ٢٠١ (٢٦٨٦).\nورواه أيضًا أحمد ٢/ ٢٩، ٦/ ٣٥، والدارقطني ٢/ ٢٧٢، وصححه الألباني في \"صحيح أبي داود\" (١٦٠٧).\n(^٣) ورد بهامش الأصل: قلت: الحديث في \"مسند أحمد\" [١/ ١٩٢] إلى شريك، عن عاصم بن عبد الله، عن عبد الله بن عامر بن ربيعة قال: سمع عمر بن الخطاب، إلى قوله: ثم أبصر على عبد الرحمن خفين قال: وخفان؟! فقال: قد لبستهما مع من هو خير منك أو مع رسول الله عمرو فقال عمر: عزمت عليك ألا تنزعها، فإني أخاف أن ينظر الناس إليك فيقتدون بك .. الثاني: قد لبستهما مع رسول الله - ﷺ -.\n(^٤) انظر: \"مسند أحمد\" (١/ ١٩٢).","vol":"12","page":442},{"text":"قال الدارقطني عن أبي بكر النيسابوري: حديث ابن عمر قبل؛ لأنه قد جاء في بعض رواياته: نادى رجل رسول الله - ﷺ - في المسجد -يعني بالمدينة (^١) - فكأنه كان قبل الإحرام، وحديث ابن عباس يقول: سمعته يخطب بعرفات، الحديث، فيدل على تأخره عن حديث ابن عمر، فيكون ناسخًا؛ لأنه لو كان القطع واجبًا لبينه للناس، إذ لا يجوز تأخير البيان عن وقت الحاجة إليه (^٢).\nقال ابن الجوزي: روى حديث ابن عمر مالك وعبيد الله وأيوب في آخرين فوقفوه على ابن عمر (^٣)، وحديث ابن عباس سالم من الوقف مع ما عضده من حديث جابر، وقد أخذ بحديثنا عمر وعلي وسعد وابن عباس وعائشة، ثم إنا نحمل قوله: \"وليقطعهما\" على الجواز من غير كراهة لأجل الإحرام، وينهى عن ذَلِكَ في غير الإحرام؛ لما فيه من الفساد، فأما إذا لبس الخف المقطوع من أسفل الكتب مع وجود النعل، فعندنا أنه لا يجوز وتجب عليه الفدية خلافًا لأبي حنيفة، وأحد قولي الشافعي.\nقال ابن قدامة: والأولى قطعهما؛ عملًا بالحديث الصحيح، وخروجًا من الخلاف وأخذًا بالاحتياط (^٤). وذكر الميموني عن أحمد أنه ذكر حديث ابن عمر وأنه مرفوع فيه ذكر القطع وقال: ليس تجد أحدًا يرفعه غير زهير، قال: وكان زهير من معادن الصدق. وقول الخطابي: العجب من أحمد، فإنه لا يخالف سنة تبلغه. وقلت: سنة\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٢٣٠.\n(^٢) \"المغني\" ٥/ ١٢٢.\n(^٣) \"التحقيق\" ٥/ ٣٣٩ - ٣٤٠.\n(^٤) \"المغني\" ٥/ ١٢٥.","vol":"12","page":443},{"text":"لم تبلغه عجيب؛ لأن هذِه السنة بلغته كما علمته، قال: وقول من قال: قطعهما فساد يشبه أن حديث ابن عمر لم يبلغه، إنما الفساد فعل ما نهى عنه (^١)، وفي بعض نسخ النسائي في حديث ابن عباس من رواية عمرو بن دينار زيادة: \"وليقطعهما أسفل من الكعبين\" (^٢). كحديث ابن عمر، ويعكر عليه رواية أحمد في \"مسنده\" عن عمرو، أن أبا الشعثاء أخبره عن ابن عباس بالحديث، وفيه قال: فقلت له: ولم يقل ليقطعهما (^٣).\nقال: لا، ودعوى أن حديث ابن عباس بعرفات، وحديث ابن عمر بالمدينة، يخدشه ما ذكره ابن خزيمة في \"صحيحه\" عن ابن عباس: سمعت رسول الله - ﷺ - وهو يخطب ويقول: \"السراويل لمن لم يجد الإزار\" الحديث (^٤). وحَدَّثَنَا أحمد بن المقدام، ثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر أن رجلًا سأل النبي - ﷺ - وهو بذلك المكان فقال: يا رسول الله، ما يلبس المحرم؟ .. الحديث (^٥). كأنه يشير به إلى عرفات، فتنبه له.\nوأجمعوا أن المحرم إذا وجد إزارًا لم يجز له لبس السراويل.\nواختلفوا إذا لم يجد إزارًا (^٦)، فقال عطاء والثوري والشافعي وأحمد\nوإسحاق وأبو ثور: يلبسه ولا شيء عليه. وأخذوا بحديث ابن عباس.\n_________\n(^١) \"معالم السنن\" للخطابي ٢/ ١٥٢.\n(^٢) النسائي ٥/ ١٣٥.\n(^٣) \"مسند أحمد\" ١/ ٢٢٨.\n(^٤) ابن خزيمة ٤/ ١٩٩ (٢٦٨١).\n(^٥) \"صحيح ابن خزيمة\" ٤/ ٢٠٠ (٢٦٨٢).\n(^٦) حكاه الحافظ ابن عبد البر في \"الاستذكار\" ١١/ ٣١ (١٥٢٨) وعنه نقله ابن القطان الفاسي في \"الإقناع\" (١٤٤٧).","vol":"12","page":444},{"text":"وقال أبو حنيفة ومالك: عليه الفدية سواء وجد إزارًا أم لا، إلا أن يشقه ويتزر به. خالفا ظاهر الحديث، وقال الطحاوي: لا يجوز له لبسه حَتَّى يفتقه.\nوقال الرازي: يجوز ويفدي، وهو قول أصحاب مالك (^١).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٠٥، \"مختصر الطحاوي\" ص ٦٩، \"عيون المجالس\" ٢/ ٨٠٠، \"البيان\" ٤/ ١٥١، \"المغني\" ٥/ ١٢٠.","vol":"12","page":445},{"text":"<span data-type='title' id=toc-1395>١٧ - باب لُبْسِ السِّلَاحِ لِلْمُحْرِمِ</span>\nوَقَالَ عِكْرِمَةُ: إِذَا خَشِيَ العَدُوَّ لَبِسَ السِّلَاحَ وَافْتَدَى. وَلَمْ يُتَابَعْ عَلَيْهِ فِي الفِدْيَةِ.\n\n١٨٤٤ - حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ - ﵁ -: اعْتَمَرَ النَّبِيُّ - ﷺ - فِي ذِي القَعْدَةِ، فَأَبَى أَهْلُ مَكَّةَ أَنْ يَدَعُوهُ يَدْخُلُ مَكَّةَ حَتَّى قَاضَاهُمْ: لَا يُدْخِلُ مَكَّةَ سِلَاحًا إِلَّا فِي القِرَابِ. [انظر: ١٧٨١ - مسلم: ١٧٨٣ - فتح: ٤/ ٥٨]\nوذكر حديث البَرَاءِ: اعْتَمَرَ النَّبِيُّ - ﷺ - فِي ذِي القَعْدَةِ، فَأَبَى أَهْلُ مَكَّةَ أَنْ يَدَعُوهُ يَدْخُلُ مَكَّةَ حَتَّى قَاضَاهُمْ: لَا يُدْخِلُ مَكَّةَ بسِلَاح إِلَّا فِي القِرَابِ.\nكان هذا في عام القضية (^١) كما ستعلمه في موضعه إن شاء الله تعالى.\nوفيه: جواز حمل المحرم السلاح للحج والعمرة إذا كان خوف، واحتيج إليه، وأجاز ذَلِكَ عطاء ومالك والشافعي، وكرهه الحسن البصري، وهذا الحديث حجة عليه وعلى عكرمة في إيجاب الفدية فيه (^٢) (^٣).\n_________\n(^١) ورد بهامش الأصل: إنما كان الاعتمار في ذي القعدة، ومنعهم له - ﵇ - أن يدخل في الحديبية لا في القضية، نعم دخوله مكة بالسلاح في القراب كان في القضية. والله أعلم.\n(^٢) ورد بالهامش: ثم بلغ في الأربعين كتبه مؤلفه.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٣٤٧، \"المجموع\" ٧/ ٤٦٧، \"المغني\" ٥/ ١٢٨.","vol":"12","page":446},{"text":"<span data-type='title' id=toc-1396>١٨ - باب دُخُولِ الحَرَمِ وَمَكَّةَ بِغَيْرِ إِحْرَامٍ</span>\nوَدَخَلَ ابْنُ عُمَرَ حلالًا. وَإِنَّمَا أَمَرَ النَّبِيُّ - ﷺ - بِالإِهْلَالِ لِمَنْ أَرَادَ الحَجَّ وَالعُمْرَةَ، وَلَمْ يَذْكُرْ لِلْحَطَّابِينَ وَغَيْرِهِمْ.\n\n١٨٤٥ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - وَقَّتَ لأَهْلِ المَدِينَةِ ذَا الحُلَيْفَةِ، وَلأَهْلِ نَجْدٍ قَرْنَ المَنَازِلِ، وَلأَهْلِ اليَمَنِ يَلَمْلَمَ، هُنَّ لَهُنَّ وَلِكُلِّ آتٍ أَتَى عَلَيْهِنَّ مِنْ غَيْرِهِمْ مِنْ أَرَادَ الحَجَّ وَالعُمْرَةَ، فَمَنْ كَانَ دُونَ ذَلِكَ فَمِنْ حَيْثُ أَنْشَأَ، حَتَّى أَهْلُ مَكَّةَ مِنْ مَكَّةَ. [انظر: ١٥٢٤ - مسلم: ١١٨١ - فتح: ٤/ ٥٩]\n\n١٨٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَامَ الفَتْحِ، وَعَلَى رَأْسِهِ المِغْفَرُ، فَلَمَّا نَزَعَهُ جَاءَ رَجُلٌ فَقَالَ: إِنَّ ابْنَ خَطَلٍ مُتَعَلِّقٌ بِأَسْتَارِ الكَعْبَةِ. فَقَالَ: \"اقْتُلُوهُ\". [٣٠٤٤، ٤٢٨٦، ٥٨٠٨ - مسلم: ١٣٥٧ - فتح: ٤/ ٥٩]\nثم ذكر حديث ابن عَبَّاسٍ: وَقَّتَ النَّبِيُّ - ﷺ - لأَهْلِ المَدِينَةِ ذَا الحُلَيْفَةِ .. الحديث وتقدم أوائل الحج (^١).\nوحديث مَالِكْ، عَنِ ابن شِهَابِ، عَنْ أَنَسِ بْنِ مَالِكِ أَنَّ رَسُولَ الله - ﷺ - دَخَلَ عَامَ الفَتْح، وَعَلَى رَأسِهِ المِغْفَرُ، فَلَمَّا نَزَعَهُ جَاءَ رَجُلٌ فَقَالَ: ابن خَطَلِ مُتَعَلِّق بِأَسْتَارِ الكَعْبَةِ. فَقَالَ: \"اقْتُلُوهُ\".\nالشرح:\nأثر ابن عمر رواه ابن أبي شيبة، عن علي بن مسهر، عن عبيد الله، عن نافع، عن عبد الله، وبلغه بقديد أن جيشًا من جيوش الفتنة دخلوا\n_________\n(^١) برقم (١٥٢٤) باب: مهل أهل مكة للحج والعمرة.","vol":"12","page":447},{"text":"المدينة، فكره أن يدخل عليهم، فرجع إلى مكة فدخلها بغير إحرام (^١).\nورواه البيهقي من حديث مالك، عن نافع (^٢). وحديث أنس أخرجه مسلم والأربعة (^٣)، وعد من أفراد مالك، تفرد بقوله: وعلى رأسه المغفر (^٤). كما تفرد بحديث: \"الراكب شيطان\" (^٥)، وبحديث: \"السفر قطعة من العذاب\" (^٦). قال الدارقطني: قد أوردت أحاديث من رواه عن مالك في جزء مفرد وهو نحو من مائة وعشرين رجلًا أو أكثر، منهم: السفيانان، وابن جريج والأوزاعي.\nوقال ابن عبد البر: هذا حديث تفرد به مالك، ولا يحفظ عن غيره، ولم يروه عن ابن شهاب سواه -من طريق صحيح- واحتاج إليه فيه جماعة من الأئمة يطول ذكرهم، وقد روي عن ابن أخي ابن شهاب\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ٢٠٣ (١٣٥٢٤) كتاب: الحج، من رخص أن يدخل مكة بغير إحرام.\n(^٢) \"سنن البيهقي\" ٥/ ١٧٨ كتاب: الحج، باب: من رخص في دخولها بغير إحرام.\n(^٣) مسلم (١٣٥٧)، أبو داود (٢٦٨٥)، الترمذي (١٦٩٣)، النسائي ٥/ ٢٠٠ - ٢٠١، ابن ماجه (٢٨٠٥).\n(^٤) \"الموطأ\" ص ٢٧٣.\n(^٥) \"الموطأ\" ص ٦٠٥.\nورواه أيضًا أبو داود (٢٦٠٧) كتاب: الجهاد، باب: في الرجل يسافر وحده، والترمذي (١٦٧٤) كتاب: الجهاد، باب: ما جاء في كراهية أن يسافر الرجل وحده، والنسائي في \"الكبرى\" ٥/ ٢٦٦ (٨٨٤٩)، وأحمد ٢/ ١٨٦، والحاكم ٢/ ١٠٢. جميعًا من طريق مالك.\nوقال الحاكم: صحيح ولم يخرجاه، وقال الحافظ في \"الفتح\" ٦/ ٥٣: إسناده حسن، وصححه الألباني في \"صحيح أبي داود\" (٢٣٤٦).\n(^٦) \"الموطأ\" ص ٦٠٦.\nومن طريقه سلف برقم (١٨٠٤) كتاب: العمرة، باب: السفر قطعة من العذاب، ورواه مسلم (١٩٢٧) كتاب: الإمارة، باب: السفر قطعة من العذاب.","vol":"12","page":448},{"text":"عن عمه، عن أنس (^١)، ولا يكاد يصح، وروي من غير هذا الوجه، ولا يثبت أهل العلم فيه إسناد غير حديث مالك (^٢)، ورواه أيضًا أبو أويس والأوزاعي عن الزهري، وروى محمد بن سليم بن الوليد العسقلاني، عن محمد بن أبي السري، عن عبد الرزاق، عن مالك، عن ابن شهاب، عن أنس: دخل النبي - ﷺ - يوم الفتح وعليه عمامة سوداء. ومحمد بن سليم لم يكن ممن يعتمد عليه، وتابعه على ذَلِكَ بهذا الإسناد الوليد بن مسلم ويحيى الوحاظي، ومع هذا فإنه لا يحفظ\nعن مالك في هذا إلا المغفر.\nقال أبو عمر: قد روي من طريق أحمد بن إسماعيل، عن مالك، عن أبي الزبير عن جابر أنه - ﵇ - دخل مكة. وعليه عمامة سوداء، ولم يقل: عام الفتح. وهو محفوظ من حديث جابر (^٣)، زاد مسلم في \"صحيحه\": بغير إحرام (^٤).\nقال: وروى جماعة منهم بشر بن عمر الزهراني ومنصور بن سلمة الخزاعي حديث المغفر فقالا: مغفر من حديد. ومنصور وبشر ثقتان، وتابعهما على ذَلِكَ جماعة ليسوا هناك، وكذا رواه أبو عبيد بن سلام عن ابن بكير، عن مالك، ورواه روح بن عبادة عن مالك بإسناده هذا، وفيه زيادة: وطاف وعليه المغفر. ولم يقله غيره.\n_________\n(^١) رواه البزار في \"البحر الزخار\" ١٢/ ٣٦٤ (٦٢٩١). وقال: لا نعلم رواه عن الزهري إلا مالك وابن أخي الزهري، ولا نعلم رواه عن ابن أخي الزهري إلا يحيى بن هانئ.\n(^٢) \"التمهيد\" ٦/ ١٥٩.\n(^٣) \"التمهيد\" ٦/ ١٧٢.\n(^٤) مسلم (١٣٥٧).","vol":"12","page":449},{"text":"ورواه عبد الله بن جعفر (المديني) (^١) عن مالك، عن الزهري، عن أنس قال: دخل رسول الله - ﷺ - يوم الفتح مكة وعلى رأسه مغفر واستلم الحجر بمحجن. وهذا لم يقله عن مالك غير عبد الله هذا (^٢). وروى داود بن الزبرقان عن معمر ومالك جميعًا، عن ابن شهاب، عن أنس أنه - ﵇ - دخل عام الفتح في رمضان وليس بصائم. وهذا اللفظ ليس بمحفوظ بهذا الإسناد لمالك إلا من هذا الوجه.\nوقد روى سويد بن سعيد، عن مالك، عن ابن شهاب، عن أنس أنه - ﵇ - دخل مكة عام الفتح غير محرم. وتابعه على ذَلِكَ عن مالك، إبراهيم بن علي المعتزلي (^٣). وهذا لا يعرف هكذا إلا بهما، وإنما هو في \"الموطأ\" عند جماعة الرواة من قول ابن شهاب لم يرفعه إلى أنس (^٤).\nوقال الحاكم في \"إكليله\": اختلفت الروايات في لبسه - ﵇ - العمامة أو المغفر يوم الفتح، ولم يختلفوا أنه دخلها وهو حلال، قال: وقال بعض الناس: العمامة والمغفر على الرأس، ويؤيد ذَلِكَ حديث جابر. يعني السالف. قال: وهو وإن صححه مسلم (^٥) وحده، فالأول -يعني حديث أنس- مجمع على صحته، والدليل على أن المغفر غير العمامة قوله: من حديد. فبان بهذا أن حديث: من حديد. أثبت من العمامة السوداء؛ لأن راويها أبو الزبير.\n_________\n(^١) كذا بالأصل، وهو موافق لما في \"تهذيب الكمال\" ١٤/ ٣٧٩ - ٣٨٠ (٣٢٠٦)، وفي \"التمهيد\": المدني.\n(^٢) \"التمهيد\" ٦/ ١٥٨ - ١٥٩.\n(^٣) \"التمهيد\" ٦/ ١٧٣.\n(^٤) \"الموطأ\" ص ٢٧٣. وانظر: \"التمهيد\" (٦/ ١٧٣).\n(^٥) مسلم (١٣٥٨) كتاب: الحج، باب: جواز دخول مكة بغير إحرام.","vol":"12","page":450},{"text":"وقال عمرو بن دينار: أبو الزبير يحتاج إلى دعامة، وقد روي عن عمرو بن حريث ومزيدة وعنبسة -صاحب الألواح- عن عبيد الله بن أبي بكر، عن أنس، عن رسول الله - ﷺ - لبس العمامة السوداء، ولا يصح منها وإنما لبس البياض، وأمر به.\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nالمغفر بكسر الميم، وكذا المغفرة والغفارة زرد ينسج من الدروع على قدر الرأس تلبس تحت القلنسوة، وقيل: هو رفرف البيضة، وقيل: هو حلق يتقنع به المتسلح. وقال ابن عبد البر: هو ما غطى الرأس من السلاح كالبيضة وشبهها من حديد كان أو غيره (^١)، وذكر ابن طاهر الداني في \"أطراف الموطأ\": لعل المغفر كان تحت العمامة (^٢)، وكذا قاله ابن عبد البر.\nثانيها:\nنزعه المغفر عند انقياد أهل مكة ولبس العمامة، ويؤيد هذا خطبته والعمامة عليه؛ لأن الخطبة إنما كانت عند باب الكعبة بعد تمام الفتح.\nثالثها:\nابن خطل اسمه: هلال -أو عبد الله وهلال أخوه ويقال لهما: الخطلان- أو عبد العزى أو غالب بن عبد الله بن عبد مناف. وقال الدمياطي: اسمه هلال، وخطل لقب جده عبد مناف (^٣). وقال الزبير بن\n_________\n(^١) \"التمهيد\" (٦/ ١٥٨).\n(^٢) \"الإيماء إلى أطراف أحاديث كتاب الموطأ\" ٢/ ٥١.\n(^٣) في هامش (م): وكان يقال لابن خطل ذا القلبين، وفيه نزل ﴿مَا جَعَلَ اللهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ﴾.","vol":"12","page":451},{"text":"بكار: اسمه هلال بن عبد الله بن عبد مناف، وعبد الله هو الذي يقال له خطل، ويقال ذَلِكَ لأخيه عبد العزى بن عبد مناف، وهما الخطلان كما سلف، ومن بني تيم الأدرم بن غالب، وقيل له ذَلِكَ لأن أحد لحييه كان أنقص من الآخر.\nوقال ابن قتيبة: بنو تيم الأدرم من أعراب قريش، وليس بمكة منهم أحد (^١)، وعبد العزى عم ابن خطل يقال له أيضًا: خطل، وكان يقال لابن خطل: ذا القلبين (^٢)، وفيه نزل قوله تعالى: ﴿مَا جَعَلَ اللهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ﴾.\nقال أبو عمر: لأنه كان أسلم، وبعثه رسول الله - ﷺ - مصدقًا، وبعث معه رجلًا من الأنصار، وأمَّر عليه الأنصاري، فلما كان ببعض الطريق وثب على الأنصاري فقتله، وذهب بماله. وعن ابن إسحاق: كان له مولى يخدمه، وكان أيضًا المولى مسلمًا فنزل ابن خطل منزلا، وأمر المولى أن يذبح له تيسًا ويصنع له طعامًا ونام، فاستيقظ ولم يصنع له شيئًا، فعدا عليه فقتله، ثم ارتد مشركًا، واتخذ قينتين يغنيان بهجاء سيدنا رسول الله - ﷺ - (^٣).\nوفي \"مجالس الجوهري\" أنه كان يكتب الوحي للنبي - ﷺ -، فكان إذا\n_________\n(^١) \"المعارف\" لابن قتيبة ص ٦٨.\n(^٢) بهامش الأصل: قال ابن بشكوال: قال قتادة: كان رجل على عهد رسول الله يسمي ذا القلبين، فأنزل الله ما تسمعون، ذكره عن مجاهد، وكذا في تفسير محمد بن جرير، عن ابن عباس: الرجل المذكور أبو معمر جميل بن أسد الفهري. وساق له شاهدًا في الآية، بل قيل: هو زيد بن حارثة، والشاهد له في \"تفسير عبد الرزاق\".\n[قلت: انظر: \"غوامض الأسماء المبهمة\" لابن بشكوال ٢/ ٧٠٤ - ٧٠٥].\n(^٣) \"التمهيد\" ٦/ ١٦٩ - ١٧٠. وفيه روى حديث ابن إسحاق المذكور بسنده.","vol":"12","page":452},{"text":"نزل ﴿غَفُورٌ رَّحِيمٌ﴾، كتب: رحيم غفور، وإذا نزل ﴿سَمِيع عَلِيمٌ﴾، كتب: عليم سميع، أخرجه من طريق الضحاك عن النزال بن سبرة، عن علي، قتله أبو برزة نضلة بن عبيد الأسلمي، أو سعيد بن حريث المخزومي، أو الزبير بن العوام.\nقال أبو عمر: وذكر أنه استبق إليه سعيد بن حريث وعمار بن ياسر فسبق سعيد عمارًا فقتل بين المقام وزمزم (^١). وفي رواية يونس عن ابن إسحاق: لما قتل قال رسول الله - ﷺ -: \"لا يقتل قرشي صبرًا بعد هذا\" (^٢) قلت: هذا في غيره، وهو الأكثر.\nرابعها:\nفيه كما نبه عليه السهيلي: دلالة أن الكعبة المشرفة لا تعيذ عاصيًا، ولا تمنع من إقامة حد واجب، وأن معنى قوله تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧] إنما معناه: الخبر عن تعظيم حرمتها في الجاهلية نعمة من الله على أهل مكة، كما قال تعالى: ﴿جَعَلَ اللهُ الكَعْبَةَ البَيْتَ الحَرَامَ قِيَامًا لِلنَّاسِ﴾ الآية [المائدة: ٩٧]، فكان ذَلِكَ قوام الناس، ومصلحة لذرية إسماعيل قطان الحرم، وإجابة لدعوة إبراهيم حيث يقول: ﴿فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ﴾ [إبراهيم: ٣٧] (^٣).\nخامسها:\nفيه كما قال ابن عبد البر: دخول مكة بغير إحرام وبالسلاح الظاهر\n_________\n(^١) السابق ٦/ ١٧٥.\n(^٢) رواه مسلم (١٧٨٢) كتاب: الجهاد والسير، باب: لا يقتل قرشي صبرا بعد الفتح. من طريق زكريا، عن الشعبي قال: أخبرني عبد الله بن مطيع عن أبيه قال: سمعت النبي - ﷺ - يقول، يوم فتح مكة .. الحديث.\n(^٣) \"الروض الأنف\" للسهيلي ٤/ ١٠٣.","vol":"12","page":453},{"text":"فيها، ولكنه عند جمهور العلماء منسوخ ومخصوص بقوله: \"إن الله حرم مكة يوم خلق السموات والأرض\" (^١). فهذا إخبار أن الله تعالى حرمها.\nوقال في كتاب \"الأجوبة الموعبة عن المسائل المستغربة على صحيح البخاري\": وما حرم الله فلا سبيل إلى استحلاله إلا بإذن الله، يمحو الله ما يشاء ويثبت، يحل ويحرم ابتلاء واختبارًا لا بداءً. كما قالته اليهود، ولكن لمصالح العباد، واختبارهم ليبلوهم أيهم أحسن عملًا، وأيهم ألزم لما أمر به ونهي عنه؛ لتقع المجازاة على الأعمال، وقد أذن لرسوله في استحلالها، ثم أخبر على لسانه أنها عادت إلى حالها، وقد روى ابن عمر وابن عباس وأبو بكرة وعمرو بن الأحوص وجابر وغيرهم بألفاظ متقاربة ومعنى واحد أن رسول الله - ﷺ - خطبهم في حجة الوداع فقال: \"إن دماءكم وأموالكم وأعراضكم عليكم حرام كحرمة يومكم هذا في شهركم هذا في بلدكم هذا\" (^٢).\n_________\n(^١) يأتي برقم (٤٣١٣) كتاب: المغازي، باب: من شهد الفتح، ورواه مسلم (١٣٥٣) كتاب: الحج، باب: تحريم مكة وصيدها. وانظر: \"التمهيد\" (٦/ ١٦٠).\n(^٢) حديث ابن عمر سلف برقم (١٧٤٢) باب: الخطبة أيام منى.\nوحديث ابن عباس رواه ابن خزيمة ٤/ ٢٨٩ (٢٩٢٧)، والطبراني ١١/ ١٧٣ (١١٣٩٩)، وقال الهيثمي في \"المجمع\" ٣/ ٢٧١: رواه الطبراني ورجاله ثقات.\nوقال الألباني في تعليقه على \"صحيح ابن خزيمة\": إسناده حسن.\nوحديث أبي بكرة يأتي برقم (٤٤٠٦) كتاب: المغازي، باب: حجة الوداع، ورواه مسلم (١٦٧٩) كتاب: القسامة، باب: تغليط تحريم الدماء.\nوحديث عمرو بن الأحوص رواه الترمذي (٣٠٨٧) كتاب: تفسير القرآن، باب: ومن سورة التوبة، وابن ماجه (٣٠٥٥) كتاب: المناسك، باب: الخطبة يوم النحر، وابن خزيمة ٤/ ٢٥٠ (٢٨٠٨)، وصححه الألباني في \"صحيح ابن ماجه\" (٢٤٧٩).\nوحديث جابر رواه مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ -. مطولًا، وأحمد ٣/ ٣٢٠. =","vol":"12","page":454},{"text":"وفي قوله: \"ولم يحرمها الناس\" (^١) أيضًا دليل واضح على أن قوله: \"إن إبراهيم حرم مكة وإني أحرم ما بين لابتبها\" (^٢) يعني: المدينة، ليس على ظاهره، وهو حديث رواه مالك، عن عمرو بن أبي عمرو، عن أنس (^٣)، وعمرو ليس بالقوي عند بعضهم (^٤)، قال: ومعناه عندي\n_________\n= وفي الباب عن أبي سعيد الخدري. رواه ابن ماجه (٣٩٣١) كتاب: الفتن، باب: حرمة دم المؤمن وماله، والطحاوي ٤/ ١٥٩، وقال البوصيري في \"زوائده\" ص: ٥١٧: صحيح رجاله ثقات، وصححه الألباني في \"صحيح ابن ماجه\" (٣١٧٦).\n(^١) سلف برقم (١٠٤) كتاب: العلم، باب: ليبلغ العلم الشاهد الغائب، ورواه مسلم (١٣٥٤) كتاب: الحج، باب: تحريم مكة وصيدها وخلاها.\n(^٢) رواه مسلم (١٣٦١/ ٤٥٦) كتاب: الحج، باب: فضل المدينة ودعاء النبي - ﷺ - فيها بالبركة وبيان تحريمها وتحريم صيدها وشجرها وبيان حدود حرمها، بهذا اللفظ من حديث رافع بن خديج.\n(^٣) \"الموطأ\" ص ٥٥٤. قلت: وسيأتي من هذا الطريق برقم (٥٤٢٥) كتاب: الأطعمة، باب: الحيس، وكذا رواه مسلم (١٣٦٥) كتاب: الحج.\n(^٤) قال الحافظ في \"هدي الساري مقدمة فتح الباري\" ص: ٤٣٢: عمرو بن أبي عمرو مولى المطلب بن عبد الله بن حنطب أبو عثمان المدني، من صغار التابعين، وثقة أحمد وأبو زرعة وأبو حاتم والعجلي، وضعفه ابن معين والنسائي وعثمان الدارمي لروايته عن عكرمة حديث البهيمة، وقال العجلي أنكروا حديث البهيمة يعني: حديثه عن عكرمة عن ابن عباس من أتى بهيمة فاقتلوه واقتلوا البهيمة، وقال البخاري لا أدري سمعه من عكرمة أم لا، وقال أبو داود: ليس هو بذاك؛ حدث بحديث البهيمة، وقد روى عاصم، عن أبي رزين، عن ابن عباس: ليس على من أتى بهيمة حد، وقال الساجي صدوق إلا أنه يهم. قلت: لم يخرج له البخاري من روايته، عن عكرمة شيئًا بل أخرج له من روايته عن أنس أربعة أحاديث، ومن روايته عن سعيد بن جبير، عن ابن عباس حديثا واحدًا، ومن روايته عن سعيد المقبري، عن أبي هريرة حديثا واحدًا واحتج به الباقون. اهـ.\nوقال في \"التقريب\" (٥٠٨٣): ثقة ربما وهم.\nوانظر ترجمته في \"التاريخ الكبير\" ٦/ ٣٥٩ (٢٦٣٣)، و\"الجرح والتعديل\" ٦/ ٢٥٢ (١٣٩٨)، \"تهذيب الكمال\" ٢٢/ ١٦٨ (٤٤١٨).","vol":"12","page":455},{"text":"-والله أعلم- أن إبراهيم أعلن حرمتها، وعلم أنها حرام بإخباره، فكأنه حرمها؛ إذ لم يعرف تحريمها إلا في زمانه على لسانه، كما أضاف الله تعالى توفي الأنفس مرة إليه (^١)، ومرة إلى ملك الموت بقوله: ﴿قُلْ يَتَوَفَّاكُمْ مَلَكُ المَوْتِ﴾ [السجدة: ١١] ومرة إلى أعوانه بقوله: ﴿الَّذِينَ تَتَوَفَّاهُمُ المَلَائِكَةُ﴾ [النحل: ٢٨] وجائز أن يضاف الشيء إلى من له فيه سبب، ويحتمل أن يكون إبراهيم منع من الصيد بمكة والقتال فيها وشبه ذَلِكَ، وإني أمنع مثل ذَلِكَ بالمدينة، والتحريم في كلام العرب: المنع، قال تعالى: ﴿وَحَرَّمْنَا عَلَيْهِ المَرَاضِعَ﴾ [القصص: ١٢] أي: منعناه قبول المراضع، وحديث مالك عن سهيل، عن أبيه، عن أبي هريرة يرفعه: \"اللهم إن إبراهيَم دعاك لمكة\" (^٢)، وهذا أولى من رواية: \"حرم مكة\" (^٣)، وقوله: \"أحلت لي ساعة من نهار\" (^٤)، لم يرد الساعة المعروفة والمراد: القليل من الوقت والزمان، وأنه كان بعض النهار ولم تكن يومًا تامًا وليلة، \"وقد عادت حرمتها اليوم كحرمتها بالأمس\" (^٥)، يدل على أن الساعة التي أحل له فيها القتال لم تكن أكثر من يوم (^٦).\nوكان ابن شهاب يقول: لا بأس أن يدخل مكة بغير إحرام (^٧)،\n_________\n(^١) بقوله جل وعلا في سورة الزمر: ﴿اللهُ يَتَوَفَّى الأَنْفُسَ حِينَ مَوْتِهَا﴾ آية: ٤٢، وقد ذكرها ابن عبد البر في \"الأجوبة\" ص ٩٩، وأسقطها المصنف -﵀- هنا.\n(^٢) \"الموطأ\" ص: ٥٥٢. والحديث رواه مسلم (١٣٧٣).\n(^٣) رواه مسلم (١٣٦١).\n(^٤) قطعة من حديث سلف برقم (١١٢) كتاب: العلم، باب: كتابة العلم.\n(^٥) سلف برقم (١٨٣٢)، ورواه مسلم (١٣٥٤).\n(^٦) \"الأجوبة عن المسائل المستغربة من كتاب البخاري\" ص ٩٤ - ١٠٤ بتصرف بالغ.\n(^٧) رواه مالك في \"الموطأ\" ص ٢٧٣.","vol":"12","page":456},{"text":"وخالفه في ذَلِكَ أكثر العلماء، ولم يتابعه على ذَلِكَ إلا الحسن البصري.\nقلت: وأبو مصعب، وإليه ذهب داود وأصحابه، وروي عن الشافعي مثل ذَلِكَ، والمشهور عنه كقول الجماعة أبي حنيفة وأصحابه، قالوا: فإن دخلها غير محرم فعليه حجة أو عمرة، وهو قول عطاء وابن حي.\nوقتل ابن خطل لا يخلو من أحد وجهين: إما أن يكون ذَلِكَ كان في الوقت الذي أحلت له فيه مكة، أو يكون -كما قاله جماعة من العلماء- أن الحرم لا يجير من وقع عليه الفتل، وهو قول مالك والشافعي، وأبي يوسف. وقال أبو حنيفة: إذا وجب عليه قصاص أو حد فدخل الحرم لم يقتص منه في النفس، ويقام عليه فيما دونه مما سوى ذَلِكَ حَتَّى يخرج من الحرم، وقال زفر: فإن قتل في الحرم أو زنا فيه رجم. وقد سلف ذَلِكَ، وعن أبي يوسف؛ يخرج من الحرم فيقتل، وكذا في الرجم.\nواختلفوا في تغليظ الدية على من قتل في الحرم، وأكثرهم على أنه في الحل والحرم سواء، وعن سالم: من قتل خطأ في الحرم زيد عليه في الدية ثلث الدية، وهو قول عثمان بن عفان (^١)، وخالفه في ذَلِكَ علي (^٢).\nوقال ابن القصار: اختلف قول مالك والشافعي في جواز دخول مكة\n_________\n(^١) رواه عبد الرزاق ٩/ ٢٩٨ (١٧٢٨٢)، وابن أبي شيبة ٥/ ٤٢١ (٢٧٦٠٠)، والفاكهي في \"أخبار مكة\" ٣/ ٣٥٥ (٢١٨٦ - ٢١٨٧)، والبيهقي ٨/ ٧١.\n(^٢) من قوله: واختلفوا في تغليظ الدية، إلى هذا الحد، هو من كلام الحافظ ابن عبد البر في \"الأجوبة\" ص ١١٠.","vol":"12","page":457},{"text":"بغير إحرام لمن لم يرد الحج والعمرة، فقالا مرة: لا يجوز دخولها إلا به؛ لاختصاصها ومباينتها جميع البلدان إلا للحطابين ومن قرب منها مثل جدة والطائف وعسفان؛ لكثرة ترددهم إليها، وبه قال أبو حنيفة والليث، وعلى هذا فلا دم عليه. نص عليه في \"المدونة\" (^١)، ووافقه القاضي في \"المعونة\"، وخالف في تلقينه والخلاف في مذهبنا أيضًا، وقالا مرة أخرى: دخولها به استحباب لا واجب.\nقال ابن بطال: وإليه ذهب البخاري محتجًّا بقوله: (ممَنْ أَرَادَ الحَجَّ وَالعُمْرَةَ) فدل إن لم يردهما فليس ميقاتًا له، واستدل بحديث الباب: وهو غير محرم. وبه احتج ابن شهاب، ولم يره خصوصًا به - ﵇ -، وأجاز دخولها بغير إحرام، وهو قول أهل الظاهر، وقال الطحاوي: قول أبي حنيفة وأصحابه في أن من كان منزله في بعض المواقيت أو دونها إلى مكة، فله أن يدخل مكة بغير إحرام، ومن كان منزله قبل المواقيت لم يدخل مكة إلا بإحرام (^٢)، وأخذوا في ذَلِكَ بما روي عن ابن عمر أنه خرج من مكة وهو يريد المدينة، فلما كان قريبًا من قديد بلغه خبر من المدينة رجع فدخل حلالًا (^٣)، وقال آخرون: حكم المواقيت حكم ما قبلها (^٤).\nقال الطحاوي: ووجدنا الآثار تدل على أن ذَلِكَ من خواصه بقوله: \"فلا تحل لأحد بعدي\" وقد عادت حرامًا إلى يوم القيامة فلا يجوز لأحد أن يدخلها إلا بإحرام، وهو قول ابن عباس والقاسم والحسن\n_________\n(^١) \"المدونة الكبرى\" ٢/ ٣٧٨.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢٥٩.\n(^٣) رواه مالك في \"الموطأ\" ص ٢٧٣، وابن أبي شيبة ٣/ ٢٠٣ (١٣٥٢٤)، والطحاوي ٢/ ٢٦٣، والبيهقي ٥/ ١٧٨.\n(^٤) انتهى من \"شرح ابن بطال\" ٤/ ٥١٧ - ٥١٨. بتصرف.","vol":"12","page":458},{"text":"البصري (^١).\nوقال ابن بطال: الصحيح في معنى قوله: \"لا تحل لأحد بعدي\" يريد مثل المعنى الذي حل لرسول الله - ﷺ -، وهو محاربة أهلها وقتالهم، وردهم عن دينهم على ما تقدم في باب: لا يحل القتال بمكة، عن الطبري، وهو أحسن من قول الطحاوي أنه خاص به.\nواحتج من أجاز دخولها بغير إحرام أن فرض الحج مرة في الدهر وكذا العمرة، فمن أوجب على الداخل إحرامًا فقد أوجب عليه غير ما أوجب الله (^٢).\nسادسها:\nقال ابن بطال: في قتله - ﵇ - لابن خطل يوم الفتح حجة لمن قال: إن مكة فتحت عَنْوة، وهو قول مالك وأبي حنيفة وجماعة المتقدمين والمتأخرين، وقال الشافعي وحده: فتحت صلحًا.\nوفائدة الخلاف في هذِه المسأله ما ذهب إليه مالك والكوفيون أن الغانمين لا يملكون الغنائم ملكًا مستقرًّا بنفس الغنيمة، وأنه يجوز للإمام أن يمن ويعفو عن جملة الغنائم، ولا خلاف بينهم أنه - ﵇ - مَنَّ على أهل مكة وعفا عن أموالهم كلها (^٣).\nسابعها:\nاستدل به المالكيون، أن من سب الشارع يقتل ولا يستتاب كما فعل بابن خطل، فإنه كان يسبه ويهجوه، وقد عفا عن غيره ذَلِكَ اليوم ممن كان يسبه، فلم ينتفع باستعاذته بالبيت، ولا بالتعلق بأستار الكعبة،\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٢٦٢.\n(^٢) \"شرح ابن بطال\" ٤/ ٥١٩.\n(^٣) \"شرح ابن بطال\" ٤/ ٥١٩.","vol":"12","page":459},{"text":"فدل ذَلِكَ على العنوة، وعلى أن الحدود تقام بمكة على من وجبت عليهم، ولا يعارضه قوله - ﵇ -: \"من أغلق بابه فهو آمن\" (^١) إلى آخره؛ لأنه - ﵇ - أمَّنَ في ذَلِكَ اليوم الناس إلا أربعة نفر، وقال: \"اقتلوهم وإن وجدتموهم متعلقين بأستار الكعبة\" عكرمة بن أبي جهل وعبد الله بن خطل ومقيس بن صبابة وعبد الله بن سعد بن أبي سرح وقينتين كانتا تغنيان بهجائه، فسأل عثمان في عبد الله (^٢)، وسيأتي في: الجهاد في باب: قتل الأسير والصبر زيادة في ذَلِكَ -إن شاء الله تعالى (^٣) - وكذا في فتح مكة، عند الكلام على حديث حاطب في الظعينة (^٤).\n_________\n(^١) رواه مسلم (١٧٨٠) في الجهاد والسير، فتح مكة. من حديث أبي هريرة مطولًا.\n(^٢) رواه أبو داود (٢٦٨٣) كتاب: الجهاد، باب: قتل الأسير ولا يعرض عليه الإسلام، و(٤٣٥٩) كتاب: الحدود، باب: الحكم فيمن ارتد، والنسائي ٧/ ١٠٥ - ١٠٦، وابن أبي شيبة ٧/ ٤٠٥ (٣٦٩٠٢) كتاب: المغازي، حديث فتح مكة، والبزار في \"البحر الزخار\" ٣/ ٣٥٠ - ٣٥١ (١١٥١)، وأبو يعلى ٢/ ١٠٠ - ١٠٢ (٧٥٧)، والطحاوي في \"شرح المعاني\" ٣/ ٣٣٠، والشاشي ١/ ١٣٥ - ١٣٦ (٧٣)، والدارقطني ٣/ ٥٩، ٤/ ١٦٧ - ١٦٨، والبيهقي ٨/ ٢٠٥ كتاب: المرتد، باب: من قال في المرتد يستتاب مكانه فإن تاب وإلا قتل، وابن عبد البر في \"التمهيد\" ٦/ ١٧٤ - ١٧٦، والضياء في \"المختارة\" ٣/ ٢٤٨ - ٢٥١ (١٠٥٤ - ١٠٥٥) من طريق أحمد بن المفضل عن أسباط بن نصر قال: زعم السدي، عن مصعب بن سعد، عن أبيه قال: لما كان يوم فتح مكة .. الحديث.\nوالحديث صححه المصنف -﵀- في \"البدر المنير\" ٩/ ١٥٣، وكذا الألباني في \"صحيح أبي داود\" (٢٤٠٥)، وانظر: \"الصحيحة\" (١٧٢٣).\n(^٣) سيأتي برقم (٣٠٤٤) باب: قتل الأسير وقتل الصبر.\n(^٤) سيأتي حديث حاطب هذا برقم (٤٢٧٤) كتاب: المغازي، باب: غزوة الفتح.","vol":"12","page":460},{"text":"<span data-type='title' id=toc-1397>١٩ - باب إِذَا أَحْرَمَ جَاهِلًا وَعَلَيْهِ قَمِيصٌ</span>\nوَقَالَ عَطَاءٌ: إِذَا تَطَيَّبَ أَوْ لَبِسَ جَاهِلًا أَوْ نَاسِيًا فَلَا كَفَّارَةَ عَلَيْهِ.\n\n١٨٤٧ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا عَطَاءٌ قَالَ: حَدَّثَنِي صَفْوَانُ بْنُ يَعْلَى، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ رَسُولِ اللهِ - ﷺ - فَأَتَاهُ رَجُلٌ عَلَيْهِ جُبَّةٌ [فِيهِ] أَثَرُ صُفْرَةٍ أَوْ نَحْوُهُ، [وَ] كَانَ عُمَرُ يَقُولُ لِي: تُحِبُّ إِذَا نَزَلَ عَلَيْهِ الوَحْيُ أَنْ تَرَاهُ؟ فَنَزَلَ عَلَيْهِ ثُمَّ سُرِّيَ عَنْهُ، فَقَالَ: \"اصْنَعْ فِي عُمْرَتِكَ مَا تَصْنَعُ فِي حَجِّكَ\". [انظر: ١٥٣٦ - مسلم: ١١٨٠ - فتح: ٤/ ٦٣]\n\n١٨٤٨ - وَعَضَّ رَجُلٌ يَدَ رَجُلٍ -يَعْنِي: فَانْتَزَعَ ثَنِيَّتَهُ- فَأَبْطَلَهُ النَّبِيُّ - ﷺ -.\n[٢٢٦٥، ٢٩٧٣، ٤٤١٧، ٦٨٩٣ - مسلم: ١٦٧٤ - فتح: ٤/ ٦٣]\nثم ذكر فيه حديث يعلى في قصة الجبة.\nوقد سلف في باب: غسل الخلوق ثلاث مرات (^١)، وذكر هنا زيادة في آخره وهي: عض رجل يد رجل -يعني: فانتزع ثنيتيه- فأبطله النبي - ﷺ -. وقول عطاء في الناسي والجاهل، خالف فيه مالك، وقد سلف هناك ما فيه. وقول ابن التين: إنه إنما لم يأمره بها لأنه لم يكن وقت لباسه نزل فيه شرع، وإنما نزل فيه بعدما سئل، غريب.\nوقال ابن بطال: فيه رد على الكوفيين والمزني في قولهم: إنه من\nلبس أو تطيب ناسيًا فعليه الفدية على كل حال، فإنه على خلاف الحديث؛ لأنه لم يأمر الرجل بالكفارة عن لباسه وتطييبه قبل علمه\n_________\n(^١) برقم (١٥٣٦) كتاب: الحج.\nورد بهامش الأصل: وفي باب: ما يفعل في الحج، وفي: فضائل القرآن، وفي: المغازي. كذا عزاه الشيخ في الباب المشار إليه في الأصل.","vol":"12","page":461},{"text":"بالنهي عن ذَلِكَ، وإنما تلزم الكفارة من تعمد فعل ما نهي عنه في إحرامه، ولو لزمه شيء لبينه له وأمره به، ولم يجز أن يؤخره.\nوالشافعي أشد موافقة للحديث؛ لأن الرجل كان أحرم في جبة مطيبة، فسأل رسول الله - ﷺ - عن ذَلِكَ، فلم يجبه حَتَّى أوحي إليه وسري عنه، فطال انتفاعه باللبس والتطيب، ولم يوجب عليه كفارة، فإن الشافعي قال: لا تجب مطلقًا. ومال مالك إلى أنه إن نزع وغسل حالًا، فلا شيء عليه. وهذا احتياط؛ لأن الحلق والوطء والصيد نهي عنها المحرم، والسهو والعمد فيها سواء قالوا: وكذا الصوم.\nوفيه رد أيضًا على من زعم أن الرجل إذا أحرم وعليه قميص أن له أن يشقه، وقال: لا ينبغي أن ينزعه؛ لأنه إذا فعل ذَلِكَ فقد غطى رأسه، وذلك غير جائز له، فلذا أمر بشقه، وممن قاله الحسن والشعبي وسعيد بن جبير (^١)، وجميع فقهاء الأمصار يقولون: من نسي فأحرم وعليه قميص أنه ينزعه ولا يشقه، واحتجوا بأنه - ﵇ - أمر الرجل بنزع الجبة ولم يأمره بشقها، وهو قول عكرمة وعطاء (^٢)، وقد ثبت عنه - ﷺ - أنه نهى عن إضاعة المال (^٣)، والحجة في السنة لا فيما خالفها (^٤).\nقال الطحاوي: وليس نزع القميص بمنزلة اللباس؛ لأن المحرم لو حمل على رأسه ثيابًا أو غيرها لم يكن بذلك بأس، ولم يدخل\n_________\n(^١) رواه عنهم الطحاوي في \"شرح معاني الآثار\" ٢/ ١٣٩.\n(^٢) السابق ٢/ ١٣٩.\n(^٣) حديث سيأتي برقم (١٤٧٧) كتاب: الزكاة، باب: قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾، رواه مسلم (١٧١٥) كتاب: الأقضية، باب؛ النهي عن كثرة المسائل من غير حاجة. من حديث أبي هريرة.\n(^٤) انتهى من \"شرح ابن بطال\" ٤/ ٥٢٠ - ٥٢١.","vol":"12","page":462},{"text":"ذَلِكَ فيما نهي عنه من تغطية الرأس بالقلانس وشبهها؛ لأنه غير لابس، فكان النهي إنما وقع من ذَلِكَ على ما يلبسه الرأس لا على ما يغطى به، وكذلك الأبدان نهي عن (لباسها) (^١) القميص، ولم ينه عن تجليلها بالأُزر؛ لأن ذَلِكَ ليس بلباس المخيط، ومن نزع قميصه فلاقى ذَلِكَ رأسه فليس ذَلِكَ بلابس منه شيئًا، فثبت بهذا أن النهي عن تغطية الرأس في الإحرام إنما وقع على اللباس المعهود في حال الإحلال إذا تعمد فعل ما نهي عنه من ذَلِكَ قياسًا ونظرًا (^٢).\nفصل:\nوما ذكر في العض بالأسنان في آخره فهو حجة الشافعي، وخالف\nفيه مالك، قال يحيى بن عمر: لم يبلغ مالكًا، وقال به من أصحابه ابن وهب. وستأتي المسألة واضحة في موضعها.\n_________\n(^١) كذا بالأصل، وفي \"شرح معاني الآثار\" ٢/ ١٣٨، و\"شرح ابن بطال\" ٤/ ٥٢١: إلباسها.\n(^٢) \"شرح معاني الآثار\" ٢/ ١٣٨ - ١٣٩، وهو أيضًا في \"شرح ابن بطال\" ٤/ ٥٢١ - ٥٢٢.","vol":"12","page":463},{"text":"<span data-type='title' id=toc-1398>٢٠ - باب المُحْرِمِ يَمُوتُ بِعَرَفَةَ، وَلَمْ يَأْمُرِ النَّبِيُّ - ﷺ - أَنْ يُؤَدَّى عَنْهُ بَقِيَّةُ الحَجِّ</span>\n١٨٤٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ بَيْنَا رَجُلٌ وَاقِفٌ مَعَ النَّبِيِّ - ﷺ - بِعَرَفَةَ إِذْ وَقَعَ عَنْ رَاحِلَتِهِ، فَوَقَصَتْهُ -أَوْ قَالَ: فَأَقْعَصَتْهُ- فَقَالَ النَّبِيُّ - ﷺ -: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْنِ -أَوْ قَالَ: ثَوْبَيْهِ- وَلَا تُحَنِّطُوهُ، وَلَا تُخَمِّرُوا رَأْسَهُ، فَإِنَّ اللهَ يَبْعَثُهُ يَوْمَ القِيَامَةِ يُلَبِّى\". [انظر: ١٢٦٥ - مسلم: ١٢٠٦ - فتح ٤/ ٦٣]\n\n١٨٥٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: بَيْنَا رَجُلٌ وَاقِفٌ مَعَ النَّبِيِّ - ﷺ - بِعَرَفَةَ إِذْ وَقَعَ عَنْ رَاحِلَتِهِ فَوَقَصَتْهُ -أَوْ قَالَ: فَأَوْقَصَتْهُ- فَقَالَ النَّبِيُّ - ﷺ -: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْنِ، وَلَا تَمَسُّوهُ طِيبًا، وَلَا تُخَمِّرُوا رَأْسَهُ، وَلَا تُحَنِّطُوهُ، فَإِنَّ اللهَ يَبْعَثُهُ يَوْمَ القِيَامَةِ مُلَبِّيًا\". [انظر: ١٢٦٥ - مسلم: ١٢٠٦ - فتح ٤/ ٦٣]\nذكر فيه حديث ابن عَبَّاسٍ في الذي أوقصته ناقته بعرفة من طريقين.\nثم ترجم عليه:","vol":"12","page":464},{"text":"<span data-type='title' id=toc-1399>٢١ - باب سُنَّةِ المُحْرِمِ إِذَا مَاتَ</span>\n١٨٥١ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، أَنَّ رَجُلًا كَانَ مَعَ النَّبِيِّ - ﷺ - فَوَقَصَتْهُ نَاقَتُهُ، وَهُوَ مُحْرِمٌ، فَمَاتَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْهِ، وَلَا تَمَسُّوهُ بِطِيبٍ، وَلَا تُخَمِّرُوا رَأْسَهُ، فَإِنَّهُ يُبْعَثُ يَوْمَ القِيَامَةِ مُلَبِّيًا\". [انظر: ١٢٦٥ - مسلم: ١٢٠٦ - فتح: ٤/ ٦٣]\nوذكره أيضًا.\nوقد سلف في الجنائز واضحًا (^١)، وهو قال على أنه لا يتم الحج عنه؛ لأن أثر إحرامه باق. قال المهلب: هو دال على أنه لا يحج أحد عن أحد؛ لأنه عمل بدني كالصلاة لا تدخلها النيابة، ولو صحت فيها النيابة لأمر - ﵇ - بإتمام الحج عن هذا مع أنه قد يمكن أن لا يتبع ما بقي عليه من الحج في الآخرة؛ لأنه قد بلغ جهده وطاقته، وقد وقع أجره على الله؛ لقوله: \"فَإِنَّهُ يُبْعَثُ يَوْمَ القِيَامَةِ مُلَبِّيًا\".\nوقال الأصيلي: ثبت الخبر عن رسول الله - ﷺ - أنه قال: \"إذا مات ابن آدم انقطع عمله إلا من ثلاث .. \" الحديث (^٢).\nقلت: أشار إلى العلة، وهي الإحرام، وهي عامة في كل محرم، والأصل عدم الخصوص.\n_________\n(^١) سلف برقم (١٢٦٥) كتاب: الجنائز، باب: الكفن في ثوبين.\n(^٢) رواه مسلم (١٦٣١) كتاب: الوصية، باب: ما يلحق الإنسان بعد وفاته. من حديث أبي هريرة.","vol":"12","page":465},{"text":"<span data-type='title' id=toc-1400>٢٢ - باب الحَجِّ وَالنُّذُورِ عَنِ المَيِّتِ، وَالرَّجُلُ يَحُجُّ عَنِ المَرْأَةِ</span>\n١٨٥٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ، بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄، أَنَّ امْرَأَةً مِنْ جُهَيْنَةَ جَاءَتْ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: إِنَّ أُمِّي نَذَرَتْ أَنْ تَحُجَّ، فَلَمْ تَحُجَّ حَتَّى مَاتَتْ، أَفَأَحُجُّ عَنْهَا؟ قَالَ: \"نَعَمْ، حُجِّي عَنْهَا، أَرَأَيْتِ لَوْ كَانَ عَلَى أُمِّكِ دَيْنٌ أَكُنْتِ قَاضِيَةً؟ اقْضُوا اللهَ، فَاللهُ أَحَقُّ بِالوَفَاءِ\". [٦٦٩٩، ٧٣١٥ - فتح: ٤/ ٦٤]\nذكر فيه حديث ابن عَبَّاسٍ، أَنَّ امْرَأَةَ مِنْ جُهَيْنَةَ جَاءَتْ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: إِنَّ أُمِّي نَذَرَتْ أَنْ تَحُجَّ، فَلَمْ تَحُجَّ حَتَّى مَاتَتْ، أَفَأَحُجُّ عَنْهَا؟ قَالَ: \"نَعَمْ، حُجِّي عَنْهَا، أَرَأَيْتِ لَوْ كَانَ عَلَى أُمِّكِ دَيْن كُنْتِ قَاضِيَته؟ اقْضُوا اللهَ، فالله أَحَقُّ بِالوَفَاءِ\".\nهذا الحديث ذكرناه في أوائل الحج بطرقه، وذكرنا فقهه هناك، وقد بوب عليه هنا الرجل يحج عن المرأة، وكأنه أخذه من قوله: \"فاقضوا الله\" وهو صالح للمذكر والمؤنث، ولا خلاف في حج الرجل عن المرأة وعكسه، إلا الحسن بن صالح فإنه قال: لا يجوز، وعبارة ابن التين: الكراهة فقط، وهو غفلة وخروج عن ظاهر السنة كما قال ابن المنذر؛ لأنه - ﵇ - أمرها أن تحج عن أمها، وهو عمدة من أجاز الحج عن غيره.\nقال الداودي: وفيه دليل أن معنى قوله تعالى: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ [النجم: ٣٩]\nإن ما فُعِل عنه من سعيه.\nوفيه: أن الحجة الواجبة من رأس المال كالدين وإن لم يوص، وهو قول ابن عباس وأبي هريرة وعطاء وابن سيرين ومكحول وسعيد بن","vol":"12","page":466},{"text":"المسيب وطاوس (^١)، والأوزاعي وأبي حنيفة والشافعي وأبي ثور، وقالت طائفة: لا يحج أحد عن أحد. روي هذا عن ابن عمر والقاسم والنخعي (^٢)، وقال مالك: لا يحج أحد عن أحد إلا عن ميت لم يحج حجة الإسلام، ولا ينوب عن فرضه. ونقله ابن التين عن أبي حنيفة أيضًا، وهو غريب؛ فإن أوصى بذلك الميت، فعند مالك وأبي حنيفة: يخرج من ثلثه، وهو قول النخعي، وعند الشافعي:\nيخرج من رأس ماله.\nحجة أهل المقالة الأولى حديث ابن عباس المذكور قالوا: ألا ترى أنه - ﵇ - شبه الحج بالدين وهو يقضي وإن لم يوص، ولم يشترط في إجازته ذلك شيئا، وكذلك تشبيهه له بالدين يدل أن ذَلِكَ عليه من جميع ماله دون ثلثه كسائر الديون. وذكر ابن المنذر عن عائشة: اعتكفت عن أخيها عبد الرحمن بعد موته (^٣). وحجة من منع الحج عن غيره أن الحج عمل بدني كالصلاة بيانه قوله: \"أرأيت لو كان على أمك دين أكنت قاضيته\" (^٤). إنما سألها: هل كنت تفعلين ذَلِكَ؛ لأنه لا يجب عليها القضاء عند عدم التركة (^٥).\n_________\n(^١) انظر هذِه الآثار في: \"المصنف\" ٣/ ٣٢٣، ٣/ ٣٦١ (١٥١١٣ - ١٥١١٦)، و\"سنن البيهقي\" ٣/ ٣٣٥، ٦/ ٢٧٤.\n(^٢) رواه ابن أبي شيبة عنهم ٣/ ٣٦١ (١٥١١٧ - ١٥١١٩).\n(^٣) رواه سعيد بن منصور ١/ ١٢٥ (٤٢٣)، وابن أبي شيبة ٢/ ٣٣٩ (٩٦٩٥).\n(^٤) سلف برقم (١٨٥٢).\n(^٥) انظر: \"الأصل\" ٢/ ٥٠٤، ٥٠٥، ٥١١، \"مختصر اختلاف العلماء\" ٢/ ٩١ - ٩٤، \"المبسوط\" ٤/ ١٦٢، \"التفريع\" ١/ ٣١٥ - ٣١٧، \"عيون المجالس\" ٢/ ٧٦٩ - ٧٧٢، \"القوانين الفقهية\" ص ١٢٧، \"البيان\" ٤/ ٥١ - ٥٢، \"المهذب\" مع شرحه ٧/ ٧٥ - ٧٦، \"روضة الطالبين\" ٦/ ١٩٦، \"المغني ١٩/ ٢٠.","vol":"12","page":467},{"text":"<span data-type='title' id=toc-1401>٢٤ - باب حَجِّ المَرْأَةِ عَنِ الرَّجُلِ</span>\n١٨٥٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سُلَيْمَانَ، بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ ﵄ قَالَ: كَانَ الفَضْلُ رَدِيفَ النَّبِيِّ - ﷺ -، فَجَاءَتِ امْرَأَةٌ مِنْ خَثْعَمٍ، فَجَعَلَ الفَضْلُ يَنْظُرُ إِلَيْهَا وَتَنْظُرُ إِلَيْهِ، فَجَعَلَ النَّبِيُّ - ﷺ - يَصْرِفُ وَجْهَ الفَضْلِ إِلَى الشِّقِّ الآخَرِ، فَقَالَتْ إِنَّ فَرِيضَةَ اللهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا، لَا يَثْبُتُ عَلَى الرَّاحِلَةِ، أَفَأَحُجُّ عَنْهُ؟ قَالَ: \"نَعَمْ\". وَذَلِكَ فِي حَجَّةِ الوَدَاعِ. [انظر: ١٥١٣ - مسلم: ١٣٣٤ - فتح ٤/ ٦٧]\nذكر فيه حديث ابن عَبَّاسٍ: كَانَ الفَضْلُ رَدِيفَ النَّبِيِّ - ﷺ -، فَجَاءَتِ امْرَأَةٌ مِنْ خَثْعَمٍ .. الحديث.\nوتقدم أول الحج (^١)، والترجمة صريحة، وفي أصل ابن بطال بدلها: باب الحج عمن لا يستطيع الثبوت على الراحلة (^٢)، واستدل بعض الشافعية على أن الولد إذا قال لوالده: أنا أحج عنك. لزمه فرض الحج؛ لأنها قالت: أفأحج عنه؟ قال: \"نعم\" وأمرها، على أن الحج واجب على أبيها، فكان الظاهر أن السبب الموجود قولها: أفأحج عنه؟ وخالف مالك وأبو حنيفة فقالا: لا يجب عليه بقول ولده شيء.\nوفيه: دليل كما قال بعضهم على حج المرأة بدون محرم، وليس كما قال.\n_________\n(^١) سلف برقم (١٨١٣) باب: وجوب الحج وفضله.\nوورد بهامش الأصل: وفي نسختي قبل باب حج المرأة عن الرجل باب: الحج عمن لا يستطيع الثبوت على الراحلة، وذكر فيه حديث ابن عباس هذا، فجعله من مسند الفصل، ثم ساقه من سند ابن عباس يعني عبد الله. ثم ذكر باب: حج المرأة عن الرجل.\n(^٢) \"شرح ابن بطال\" ٤/ ٥٢٥.","vol":"12","page":468},{"text":"وفيه أيضًا: أن المرأة ليس عليها تغطية وجهها وإنما على الناس أن يصرفوا أعينهم عن النظر إليها (^١).\nوفيه: أن إحرام المرأة في وجهها ويديها وهو قول الجماعة، وكان الفضل من أجمل أهل زمانه كما سلف.\nوفيه: جواز الإرداف إذا كانت مطيقة. وأبعد من قال: إنه خاص بها على اشتراط الاستطاعة، وهي القدرة كما كان سالم مولى أبي حذيفة مخصوصًا برضاعه في حال الكبر (^٢)، مع اشتراط تمام الرضاعة في الحولين، وقد أسلفنا هناك اختلاف العلماء في الذي لا يستطيع أن يستوي على الراحلة لكبر أو ضعف أو زمانة، وقد أتى رجل عليًّا فقال: كبرت وضعفت وفرطت في الحج. فقال: إن شئت جهزت رجلًا فحج عنك. وأن مالكًا وغيره منع النيابة، وأن الثلاثة قالوا بها، وبذل الولد الطاعة استطاعة، خلافًا لأبي حنيفة.\nواحتج من أجاز بحديث الباب، وفيه دليلان على وجوب الحج على المعضوب أنها قالت: (إن فريضة الله في الحج أدركت أبي) فأقرها - ﵇ - على ذَلِكَ، ولو لم يلزمه، وهي قد أدعت وجوبه على أبيها بحضرته لأنكره وأنه شبهه بالدين في رواية عبد الرزاق، عن ابن عيينة، عن عمرو بن دينار، عن النبي - ﷺ - حين أمر أن يحج عن الشيخ الكبير، قيل: أو ينفعه ذَلِكَ؟ قال: \"نعم كما يكون على أحدكم الدين\n_________\n(^١) قلت: في المسألة خلاف مشهور، وانظر في ذلك: \"حجاب المرأة المسلمة\" للألباني، ورسائل الشيخ ابن عثيمين والعلامة ابن باز، و\"عودة الحجاب\" (٣/ ٤١٧ - ٤٢٦) للدكتور محمد إسماعيل المقدم.\n(^٢) حديث رواه مسلم (١٤٥٣) كتاب: الرضاع، باب: رضاعة الكبير.","vol":"12","page":469},{"text":"فيقضيه وليه عن\" (^١)، والدين الذي يقضى عن الإنسان يكون واجبًا عليه، ومن قضاه أسقط الفرض والمأثم، فكذا هنا؛ لقولها فهل يقضي عنه أن أحج عنه؟ وروى عبد الرزاق: أينفعه أن أحج عنه؟ قال: \"نعم\" واعترض بأنها قالت: أدركت. ولم تقل: فرضت على أبي. وإنما قالت: إنها نزلت وأبي شيخ، أي: فرضت في وقت أبي شيخ كبير لا يلزمه فرضها، فلم ينكر قولها، أو أنها توهمت أن الذي فرض على العباد يجوز أن يدخل فيه أبوها، غير أنه لا يقدر على الأداء، ولا يمتنع أن يتعلق الوجوب بشريطة القدرة على الأداء، فيكون الفرض وجب على أبيها، ثم وقت الأداء كان عاجزًا؛ لأن الإنسان لو كان واجدًا للراحلة والزاد وكان قادرًا ببدنه لم يمتنع أن يقال له في المحرم: قد فرض عليك الحج، فإن بقيت كذلك إلى وقت الحج لزمك الأداء وإلا سقط عنك. ومعلوم أن فرض الحج نزل في غير وقت الحج المضيق، فإنما سألته في وقت الأداء عن ذَلِكَ.\nوقولها: (أَفَأَحُجُّ عَنْهُ؟ فقالَ: \"نَعَمْ\") لا يدل أن الأداء كان مقررًا عليه فسقط بفعلها، ولكنه أراد أنها إن فعلت ذَلِكَ نفعه ثواب ما يلحقه من دعائها في الحج، كما لو تطوعت بقضاء دينه، إلا أنه مثل الدين في الحقيقة؛ لأنه حق لآدمي يسقط بالإبراء، ويؤدى عنه مع القدرة والعجز، وبأمره مع الصحة وغير أمره، ولو كان كالدين إذا حجت عنه ثم قوي وصح سقط عنه، كما يقضى دين المعسر ويستغني.\nوراجع ما أسلفناه تجد الجواب.\n_________\n(^١) رواه بهذا الإسناد الحميدي ١/ ٤٤٧ (٥١٧)، والبيهقي ٤/ ٣٢٨ - ٣٢٩.","vol":"12","page":470},{"text":"واختلف العلماء في المريض يأمر من يحج عنه ثم يصح بعد ذَلِكَ ويقدر، فقال الكوفيون والشافعي وأبو ثور: لا يجزئه، وعليه أن يحج. وقال أحمد وإسحاق: يجزئه الحج عنه. وكذلك إن مات من مرضه وقد حج عنه، فقال الكوفيون وأبو ثور: يجزئه من حجة الإسلام (^١).\nقال ابن بطال: وللشافعي قولان أحدهما: هذا، والثاني: لا يجزئ عنه، قال: وهو أصح القولين (^٢).\n_________\n(^١) انظر: \"المغني\" ٥/ ٢١.\n(^٢) \"شرح ابن بطال\" ٤/ ٥٢٨.","vol":"12","page":471},{"text":"<span data-type='title' id=toc-1402>٢٥ - باب حَجِّ الصِّبْيَانِ</span>\n١٨٥٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: بَعَثَنِي -أَوْ قَدَّمَنِي- النَّبِيُّ - ﷺ - فِي الثَّقَلِ مِنْ جَمْعٍ بِلَيْلٍ. [انظر: ١٦٧٧ - مسلم: ١٢٩٣، ١٢٩٤ - فتح: ٤/ ٧١]\n\n١٨٥٧ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ ﵄ قَالَ: أَقْبَلْتُ وَقَدْ نَاهَزْتُ الحُلُمَ، أَسِيرُ عَلَى أَتَانٍ لِي، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ يُصَلِّي بِمِنًى، حَتَّى سِرْتُ بَيْنَ يَدَىْ بَعْضِ الصَّفِّ الأَوَّلِ، ثُمَّ نَزَلْتُ عَنْهَا فَرَتَعَتْ، فَصَفَفْتُ مَعَ النَّاسِ وَرَاءَ رَسُولِ اللهِ - ﷺ -. وَقَالَ يُونُسُ، عَنِ ابْنِ شِهَابٍ: بِمِنًى فِي حَجَّةِ الوَدَاعِ. [انظر: ٧٦ - مسلم: ٥٠٤ - فتح: ٤/ ٧١]\n\n١٨٥٨ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يُونُسَ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ مُحَمَّدِ بْنِ يُوسُفَ، عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: حُجَّ بِي مَعَ رَسُولِ اللهِ - ﷺ - وَأَنَا ابْنُ سَبْعِ سِنِينَ. [فتح: ٤/ ٧١]\n\n١٨٥٩ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، أَخْبَرَنَا القَاسِمُ بْنُ مَالِكٍ، عَنِ الجُعَيْدِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ عُمَرَ بْنَ عَبْدِ العَزِيزِ يَقُولُ لِلسَّائِبِ بْنِ يَزِيدَ، وَكَانَ قَدْ حُجَّ بِهِ فِي ثَقَلِ النَّبِيِّ - ﷺ -. [٦٧١٢، ٧٣٣٠ - فتح: ٤/ ٧١]\nذكر فيه حديث ابن عَبَّاسٍ يَقُولُ: بَعَثَنِي -أَوْ قَدَّمَنِي- النَّبِيُّ - ﷺ - فِي الثَّقَلِ مِنْ جَمْعٍ بِلَيْلٍ.\nوحديثه أيضا: أَقْبَلْتُ وَقَدْ نَاهَزْتُ الحُلُمَ، أَسِيرُ عَلَى أَتَانِ لِي، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ يُصَلِّي بِمِنًى، حَتَّى سِرْتُ بَيْنَ يَدى بَعْضِ الصَّفِّ الأَوَّلِ، ثُمَّ نَزَلْتُ عَنْهَا فَرَتَعَتْ .. الحديث. وَقَالَ يُونُسُ، عَنِ ابن شِهَابٍ: بِمِنًى فِي حَجَّةِ الوَدَاعِ.","vol":"12","page":472},{"text":"وحديث السَّائِبِ بْنِ يَزِيدَ قَالَ: حُجَّ بِي مَعَ رَسُولِ الله - ﷺ - وَأَنَا ابن سَبْعِ سِنِينَ.\nوفي لفظ: حُجَّ بِهِ فِي ثَقَلِ النَّبِيِّ - ﷺ -.\nالشرح: الحديث الأول سلف في الباب (^١)، والثاني في الصلاة (^٢)، والثالث من أفراده.\nوالثقل بفتح الثاء والقاف، قال ابن فارس: ارتحل القوم بثقلهم (^٣).\nوضبطه بما ذكرناه، وفي الأصل فيه بإسكان القاف أي: بأمتعتهم، وقال غيره: الثقل في القول، وفي الحديث: يجد للوحي ثقلًا (^٤).\nو(ناهزت): قاربت، وكان عمره إذ ذاك ثلاث عشرة سنة وأشهر، ومات رسول الله - ﷺ - وهو ابن أربع عشرة بخلاف، وهذِه الأحاديث دالة على أن الصبي حجه حج؛ خلافًا لأبي حنيفة، ويعضد هذا حديث ابن عباس في مسلم وهو من أفراده أن النبي - ﷺ - لقي ركبًا بالروحاء فرفعت امرأة إليه صبيًّا، فقالت: ألهذا حج؟ قال: \"نعم، ولك أجر\" (^٥) وكالصلاة.\nوقد اتفق أئمة الفتوى على أنه لا وجوب عليه حَتَّى يبلغ إلا أنه إذا حج به كان له تطوعًا عند مالك والشافعي وجماعة من العلماء، وعلى هذا المعنى حمل العلماء أحاديث الباب.\nوقال أبو حنيفة: لا يصح إحرامه (^٦) -كما سلف- ولا يلزمه شيء\n_________\n(^١) سلف برقم (١٦٧٧) كتاب: الحج، باب: من قدَّم ضعفه أهله بليل.\n(^٢) سلف برقم (٤٩٣)، باب: سترة الإمام سترة من خلفه.\n(^٣) \"المجمل\" ١/ ١٦٠ مادة [ثقل].\n(^٤) سلف برقم (٢).\n(^٥) مسلم (١٢٩٣).\n(^٦) انظر: \"بدائع الصنائع\" ٢/ ١٢١، \"عيون المجالس\" ٢/ ٨٣٥، \"البيان\" ٤/ ١٨.","vol":"12","page":473},{"text":"عليه بارتكاب محظوره، وإنما يفعل به ذَلِكَ، ويجنب محظوراته على وجه التعليم له، والتمرين عليه، كما قالوا في الصلاة أنها لا تكون صلاة أصلًا، وشذ من لا يعد خلافه فقال: إذا حج الصبي قبل بلوغه أجزأه ذَلِكَ عن حجة الإسلام؛ واحتج بحديث ابن عباس الذي ذكرناه، والحجة عليه في نفيه عنه حج التطوع هذا الحديث، وأضاف الحج الشرعي إليه، فوجب أن تتعلق به أحكامه، وأكد هذا بقوله \"ولك أجر\" فأخبر أنها تستحق الثواب على إحجاجه، وهذا مذهب ابن عباس وابن عمر وعائشة، وقد روي عن ابن عباس أنه قال لرجل حج بابن صبي له أصاب حمامًا في الحرم: اذبح عن ابنك شاة (^١). وقام الإجماع على أن جنايات الصبيان لازمة لهم في أموالهم، وأولوا الحديث أنه - ﵇ - أوجب للصبي حجًّا.\nقال الطحاوي: وهذا مما قد أجمع الناس عليه، ولم يختلفوا أن للصبي حجًّا كما أن له صلاة، وليست تلك الصلاة بفريضة عليه، فكذلك يجوز أن يكون له حج ولا يكون فريضة عليه، قال: وإنما الحديث حجة على من زعم أنه لا حج للصبي، وأما من يقول أنه له حجًّا، وأنه غير فريضة فلم يخالف الحديث، وإنما خالف تأويل مخالفه خاصة (^٢).\nوقال الطبري: جعل له - ﵇ - حجًّا مضافًا إليه كما يضاف إليه القيام والقعود والأكل، وإن لم يكن ذَلِكَ من فعله على الوجه الذي يفعله أهل التمييز باختيار.\n_________\n(^١) رواه ابن أبي شيبة ٣/ ٣١١ (١٤٦٤٥) كتاب: الحج، الصبي يعبث بحمام مكة.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢٥٧.","vol":"12","page":474},{"text":"قال الطحاوي: وهذا ابن عباس وهو راوي الحديث قد صرف حج الصبي إلى غير الفريضة، ثم روي عن ابن خزيمة بإسناده إلى (أبي الصقر) (^١) قال: سمعت ابن عباس يقول: يا أيها الناس، أسمعوني ما تقولون، ولا تخرجوا فتقولوا: قال ابن عباس: أيما غلام حج به أهله، فمات فقد قضى حجة الإسلام فإن أدرك فعليه الحج، وأيما عبد حج به أهله فمات فقد قضى حجة الإسلام، فإن عتق فعليه الحج.\nوقد أجمعوا (^٢) أن صبيًّا لو دخل وقت صلاة فصلاها ثم بلغ في وقتها أن عليه أن يعيدها، فكذلك الحج (^٣).\nقلت: لا؛ فالأصح فيها لا إعادة. وذكر الطبري: أن هذا تأويل سلف الأمة. وروي أن الصديق حج بابن الزبير في خرقة (^٤)، وقال عمر: أحجوا هذِه الذرية (^٥)، وكان ابن عمر يجرد صبيانه عند الإحرام، ويقف بهم المواقف، وكانت عائشة تفعل ذَلِكَ (^٦)، وفعله عروة بن الزبير (^٧).\n_________\n(^١) كذا بالأصل، وفي \"شرح معاني الآثار\" (٢/ ٢٥٧): أبي السفر، ولعله الصواب، فقد ترجم المزي في \"تهذيبه\" ١١/ ١٠١ (٢٣٧٥): سعيد بن يحمد، أبو السفر الهمداني، روي عن البراء بن عازب، وعبد الله بن عباس، والحديث الذي يرويه هنا، هو عن ابن عباس. والله أعلم.\n(^٢) ورد بهامش الأصل: وأين الإجماع فمذهب الشافعي يستحب القضاء، والصحيح عدم الوجوب.\n(^٣) انتهى من \"شرح معاني الآثار\" ٢/ ٢٥٧.\n(^٤) رواه ابن الجعد في \"مسنده\" ص ٢٩٢ (١٩٨٠)، وابن أبي شيبة ٣/ ٣٣٨ (١٤٨٧٩) كتاب: الحج، الصبي يجتنب ما يجتنب الكبير.\n(^٥) رواه ابن سعد ٨/ ٤٧٠، وابن أبي شيبة ٣/ ٢٠٣ (١٣٥٢٨)، وقال الحافظ في \"الإصابة\" ٤/ ٤١٦: سنده جيد.\n(^٦) رواه ابن أبي شيبة ٣/ ٣٣٨ (١٤٨٨٠).\n(^٧) السابق ٣/ ٣٣٨ (١٤٨٨٤).","vol":"12","page":475},{"text":"وقال عطاء: يجرد الصغير ويلبى عنه، ويجنب ما يجنب الكبير، ويقضى عنه كل شيء إلا الصلاة، فإن عقل الصلاة صلاها، فإذا بلغ وجب عليه الحج (^١).\nواختلفوا في الصبي والعبد يحرمان بالحج، ثم يحتلم الصبي ويعتق العبد قبل الوقوف بعرفة\nفقال مالك: لا سبيل إلى رفض الإحرام ويتماديان عليه، ولا يجزئهما عن حجة الإسلام. وقال الشافعي: إذا نويا بإحرامهما المتقدم حجة الإسلام أجزأهما. وعند مالك أنهما لو استأنفا الإحرام قبل الوقوف بعرفة أنه لا يجزئهما من حجة الإسلام، وهو قول أبي حنيفة؛ لأنه يصح عنده رفض الإحرم، وحجة مالك: أن الرب ﷻ أمر كل من دخل في حج أو عمرة بإتمامه تطوعًا كان أو فرضًا بقوله تعالى: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] ومن رفض إحرامه لم يتم حجًّا ولا عمرة، وحجة الشافعي في إسقاط تجديد النية أنه جائز عنده لكل من نوى بإهلاله أن يصرفه إلى ما شاء من حج أو عمرة؛ لأنه - ﵇ - أمر أصحابه المهلين بالحج أن يفسخوه في عمرة (^٢)، فدل أن النية في الأحرام ليست كالنية في الصلاة. وحجة أبي حنيفة: أن الحج الذي كان فيه لما لم يكن يجزئ عنده، ولم يكن الفرض لازمًا له في حين إحرامه، ثم لما لزمه حَتَّى بلغ استحال أن يشتغل عن فرض قد تعين عليه بنافلة ويعطل فرضه، كمن دخل في نافلة فأقيمت عليه مكتوبة ويخشى فوتها قطعها ودخل في المكتوبة\n_________\n(^١) السابق ٣/ ٣٣٨ (١٤٨٧٧ - ١٤٨٧٨، ١٤٨٨١).\n(^٢) سلف برقم (١٥٦٠).","vol":"12","page":476},{"text":"وأحرم لها، فكذلك الحج يلزمه أن يجدد له الإحرام؛ لأنه لم يكن فرضًا (^١).\nتنبيه:\nنقل ابن التين عن الشافعي أن الزائد عن نفقة الحضر في مال الصبي، وهو قول له، قال: وكذا ما لزمه من جزاء، والأشهر عندهم أنه لا يركع عنه.\nقال ابن القاسم: ولا يرمل به في الطواف، وخالفه أصبغ، ولو حمله رجل ونوى الطواف عنهما أجزأه عند ابن القاسم ويعيد الرجل أستحبابًا، وقال أصبغ: وجوبًا (^٢)، وعن مالك: لا يجزئ عن واحد منهما، والسعي كذلك، وفي الحج بالرضيع قولان عندهم.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٢/ ٢٥٧ - ٢٥٨، \"المبسوط\" ١٤٩ - ١٥٠، \"المدونة\" ١/ ٣٠٤، \"المنتقى\" ٣/ ٢٠، \"البيان\" ٤/ ٢٤، \"المغني\" ٥/ ٤٥ - ٤٦.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٣٥٩.","vol":"12","page":477},{"text":"<span data-type='title' id=toc-1403>٢٦ - باب حَجِّ النِّسَاءِ</span>\n١٨٦٠ - وَقَالَ لِي أَحْمَدُ بْنُ مُحَمَّدٍ: حَدَّثَنَا إِبْرَاهِيمُ، عَنْ أَبِيهِ، عَنْ جَدِّهِ: أَذِنَ عُمَرُ - ﵁ - لأَزْوَاجِ النَّبِيِّ - ﷺ - فِي آخِرِ حَجَّةٍ حَجَّهَا، فَبَعَثَ مَعَهُنَّ عُثْمَانَ بْنَ عَفَّانَ وَعَبْدَ الرَّحْمَنِ [بْنَ عَوْفٍ]. [فتح: ٤/ ٧٢]\n\n١٨٦١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي عَمْرَةَ قَالَ: حَدَّثَتْنَا عَائِشَةُ بِنْتُ طَلْحَةَ، عَنْ عَائِشَةَ أُمِّ المُؤْمِنِينَ ﵂ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، أَلَا نَغْزُوا وَنُجَاهِدُ مَعَكُمْ؟ فَقَالَ: \"لَكُنَّ أَحْسَنُ الجِهَادِ وَأَجْمَلُهُ الحَجُّ، حَجٌّ مَبْرُورٌ\". فَقَالَتْ عَائِشَةُ: فَلَا أَدَعُ الحَجَّ بَعْدَ إِذْ سَمِعْتُ هَذَا مِنْ رَسُولِ اللهِ - ﷺ -. [انظر: ١٥٢٠ - فتح: ٤/ ٧٢]\n\n١٨٦٢ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ أَبِي مَعْبَدٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تُسَافِرِ المَرْأَةُ إِلاَّ مَعَ ذِي مَحْرَمٍ، وَلَا يدخلُ عَلَيْهَا رَجُلٌ إِلَّا وَمَعَهَا مَحْرَمٌ\". فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، إِنِّي أُرِيدُ أَنْ أَخْرُجَ فِي جَيْشِ كَذَا وَكَذَا، وَامْرَأَتِي تُرِيدُ الحَجَّ. فَقَالَ: \"اخْرُجْ مَعَهَا\". [٣٠٠٦، ٣٠٦١، ٥٢٣٣ - مسلم: ١٣٤١ - فتح: ٤/ ٧٢]\n\n١٨٦٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا يَزِيدُ بْنُ زُرَيْعٍ، أَخْبَرَنَا حَبِيبٌ المُعَلِّمُ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: لَمَّا رَجَعَ النَّبِيُّ - ﷺ - مِنْ حَجَّتِهِ قَالَ لأُمِّ سِنَانٍ الأَنْصَارِيَّةِ: \"مَا مَنَعَكِ مِنَ الحَجِّ؟ \". قَالَتْ: أَبُو فُلَانٍ -تَعْنِي: زَوْجَهَا- كَانَ لَهُ نَاضِحَانِ، حَجَّ عَلَى أَحَدِهِمَا، وَالآخَرُ يَسْقِى أَرْضًا لَنَا. قَالَ: \"فَإِنَّ عُمْرَةً فِي رَمَضَانَ تَقْضِي حَجَّةً مَعِي\".\nرَوَاهُ ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، سَمِعْتُ ابْنَ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٧٨٢ - مسلم: ١٢٥٦ - فتح: ٤/ ٧٣]\nوَقَالَ عُبَيْدُ اللهِ: عَنْ عَبدِ الكَرِيمِ عَنْ عَطَاءٍ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n١٨٦٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدّثَنَا شُعْبَةُ، عَنْ عَبْدِ الَملِكِ بْنِ عُمَيْرِ، عَنْ","vol":"12","page":478},{"text":"قَزَعَةَ -مَوْلَى زِيَادٍ- قَالَ: سَمِعْتُ أَبَا سَعِيدٍ -وَقَدْ غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَيْ عَشْرَةَ -غَزْوَةً -قَالَ: أَرْبَعٌ سَمِعْتُهُنَّ مِنْ رَسُولِ اللهِ - ﷺ - أَوْ قَالَ: يُحَدِّثُهُنَّ عَنِ النَّبِيِّ - ﷺ - فَأَعْجَبْنَنِي وَانَقْنَنِي: \"أَنْ لَا تُسَافِرَ امْرَأَةٌ مَسِيرَةَ يَوْمَيْنِ لَيْسَ مَعَهَا زَوْجُهَا أَوْ ذُو مَحْرَمٍ، وَلَا صَوْمَ يَوْمَيْنِ: الفِطْرِ وَالأَضْحَى، وَلَا صَلَاةَ بَعْدَ صَلَاتَيْنِ: بَعْدَ العَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَبَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ، وَلَا تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ: مَسْجِدِ: الحَرَامِ، وَمَسْجِدِي، وَمَسْجِدِ الأَقْصَى\". [انظر: ٥٨٦ - مسلم: ٨٢٧ - فتح: ٤/ ٧٣]\nوَقَالَ لِي أَحْمَدُ بْنُ مُحَمَّدٍ: ثَنَا إِبْرَاهِيمُ، عَنْ أَبِيهِ، عَنْ جدِّهِ: أَذِنَ عُمَرُ - ﵁ - لأَزْوَاجِ النَّبِيِّ - ﷺ - فِي آخِرِ حَجَّةٍ حَجَّهَا، فَبَعَثَ مَعَهُنَّ عُثْمَانَ بْنَ عَفَّانَ وَعَبْدَ الرَّحْمَنِ.\nثم ساق بإسناده (^١) من حديث عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ أُمِّ المُؤْمِنِينَ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، أَلَا نَغْزُوا وَنُجَاهِدُ مَعَكُمْ؟ فَقَالَ: \"لَكُنَّ أَحْسَنُ الجِهَادِ وَأَجْمَلُهُ الحَجُّ، حَجٌّ مَبْرُورٌ\". فَقَالَتْ عَائِشَةُ: فَلَا أَدَعُ الحَجَّ بَعْدَ إِذْ سَمِعْتُ هذا مِنْ رَسُولِ اللهِ - ﷺ -.\nومن حديث أَبِي مَعْبَدٍ -مَوْلَى ابن عَبَّاس- عَنِ ابن عَبَّاسٍ رضي الله\nعنهما قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تُسَافِرِ المَرْأَةُ إِلَّا مَعَ ذِي مَحْرَم، وَلَا يدْخُلُ عَلَيْهَا رَجُلٌ إِلَّا وَمَعَهَا مَحْرَمٌ\". فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، إنِّي أرِيدُ أَنْ أَخْرُجَ فِي جَيْشِ كَذَا وَكَذَا، وَامْرَأَتِي تُرِيدُ الحَجَّ. فَقَالَ: \"اخْرُجْ مَعَهَا\".\nومن حديث عَطَاءٍ، عَنِ ابن عَبَّاسٍ قَالَ: لَمَّا رَجَعَ النَّبِيُّ - ﷺ - مِنْ حَجَّتِهِ قَالَ لأُمِّ سِنَانٍ الأنْصَارِيَّةِ: \"مَا مَنَعَكِ مِنَ الحَجِّ؟ \" .. الحديث، وقد سلف في العمرة، رواه ابن جريج عن عطاء، عن ابن عباس،\n_________\n(^١) ورد بهامش الأصل: أتى بإسناد نفسه لأن الضمير عائد على الحديث قبله.","vol":"12","page":479},{"text":"عن النبي - ﷺ - (^١). وقال عبيد الله عن عبد الكريم، عن عطاء، عن جابر، عن النبي - ﷺ -.\nومن حديث زِيَادٍ سَمِعْتُ أَبَا سَعِيدٍ -وَقَدْ غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَي عَشْرَةَ غَزْوَةً- قَالَ: أرْبَعٌ سَمِعْتُهُنَّ مِنْ رَسُولِ الله - ﷺ - أَوْ قَالَ: يُحَدِّثُهُنَّ عَنِ النَّبِيِّ - ﷺ -- فَأعْجَبْنَنِي وَآنَقْنَنِي: \"أَنْ لَا تُسَافِرَ امْرَأ مَسِيرَةَ يَوْمَيْنِ لَيْسَ مَعَهَا زَوْجُهَا أَوْ ذُو مَحْرَمٍ، وَلَا صَوْمَ يَوْمَيْنِ الفِطْرِ وَالأَضْحَى، وَلَا صَلَاةَ بَعْدَ صَلًاتيْنِ: بَعْدَ العَصرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَبَعْدَ الصبحِ حَتَّى تَطْلُعَ الشَّمْسُ، وَلَا تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ: مَسْجِدِ الحَرَامِ، وَمَسْجِدِي، وَمَسْجِدِ الأقصَى\".\nالشرح:\nالتعليق الأول أسنده البيهقي من حديث عبدان، أنا إبراهيم -يعني: ابن سعد- به، وفي آخره: فنادى الناس عثمان: ألا لا يدن منهن أحد ولا ينظر إليهن إلا مد البصر وهن في الهوادج على الإبل، وأنزلهن صدر الشعب، ونزل عثمان وابن عوف بذنبه فلم يتعد إليهن أحد، ثم قال: رواه -يعني: البخاري في \"الصحيح\"- عن أحمد بن محمد، عن إبراهيم بن سعد مختصرًا (^٢).\nوقال الجياني: أحمد هذا هو ابن محمد بن الوليد الأزرقي أبو محمد المكي (^٣). و[إبراهيم] (^٤) قال الحميدي في \"جمعه\" عن البرقاني (^٥): إنه\n_________\n(^١) سلف برقم (١٧٨٢).\n(^٢) \"سنن البيهقي\" ٤/ ٣٢٦ - ٣٢٧.\n(^٣) انظر: \"تقييد المسهل\" (٣/ ٩٤٨).\n(^٤) زيادة يقتضيها السياق.\n(^٥) ورد بهامش الأصل ما نصه: ما قاله البرقاني لا يصح؛ لأوجه:\nأحدها: أن إبراهيم قد ولد سنة عشر أو بعدها، فلهذا لم يعد في الصحابة. وتوفي =","vol":"12","page":480},{"text":"إبراهيم بن عبد الرحمن بن عوف. ثم قال: وفيه نظر (^١).\nوحديث عائشة من أفراده، وسيأتي في باب: جهاد النساء (^٢)،\nوحديث ابن عباس أخرجه مسلم أيضًا (^٣)، وقيل: إن أبا معبد أصدق مواليه، وليس في مواليه ضعيف جدًّا إلا شعبة، قال مالك: لم يكن يشبه الفراء.\nوحديث أبي سعيد أخرجه مسلم أيضًا (^٤)، وقد سلف في باب: مسجد بيت المقدس (^٥)، وإذن عمر الظاهر أنه في الحج. وقال الداودي: أذن في التقديم ليلًا من مزدلفة إلى مني.\nوحديث أبي داود \"هذِه ثم ظهور الحصر\" (^٦) قاله في حجة الوداع\n_________\n= سنة ٦ وقيل: ٩٥ وهو ابن ٧٥ سنة، كذا قال المزي في \"تهذيبه\". وقطع بسنه. وتبع فيه ابن عبد البر. ولا يستقيم مع قول ابن عبد البر نقلا عن الواقدي، ولد في حياة النبي - ﷺ -. وقال: ولد أحمد بن محمد بن الوليد الأزرقي عظيم. وقد توفي الأزرقي سنة ٣٢٣.\nالوجه الثاني: قوله عن أبيه، عن جده، وعوف ليس بذي صحبة ولا أسلم حتى يروي الوجه.\n(^١) \"الجمع بين الصحيحين\" (١/ ١٣٨ - ١٣٩).\n(^٢) سيأتي برقم (٢٨٧٥) كتاب: الجهاد والسير.\n(^٣) مسلم (١٣٤١) كتاب: الحج، باب: فرض الحج مرة في العمر.\n(^٤) مسلم (٨٢٧) كتاب: الحج، باب: فرض الحج مرة في العمر بعد حديث رقم (١٣٣٨).\n(^٥) سلف برقم (١١٩٧) كتاب: فضل الصلاة في مسجد مكة والمدينة.\n(^٦) أبو داود (١٧٢٢) كتاب: المناسك، باب: فرض الحج.\nورواه أيضًا أحمد ٥/ ٢١٨ - ٢١٩، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١٦٨ (٩٠٣)، وأبو يعلى ٣/ ٣٢ (١٤٤٤)، والطحاوي في \"شرح المشكل\" ٣/ ٣٦١ (١٨٥٩ - تحفة)، وابن قانع في \"معجم الصحابة\" ١/ ١٧٣، والطبراني ٣/ ٢٥٢ (٣٣١٨)، والبيهقي ٤/ ٣٢٧، ٥/ ٢٢٨. والحديث قال عنه الحافظ في =","vol":"12","page":481},{"text":"يحمل على ملازمة البيوت، فحديثها هنا صريح في الإذن؛ لقوله: \"لَكُنَّ أَحْسَنُ الجِهَادِ وَأَجْمَلُهُ الحَجُّ مَبْرُورٌ\" ولما سمعت صفية هذا القول منه لم تحج بعدها.\nوأعجنني وآنقنني معناهما واحد، قال المهلب: وقوله: \"لَكُنَّ أفضل الجهاد حج مبرور\" يبطل إفك المتشيعين، وكذب الرافضة فيما اختلقوه من الكذب عليه - ﷺ - أنه قال لأزواجه في حجة الوداع: \"هذِه ثم ظهور الحصر\".\nقلتُ: قد أسلفنا أن أبا داود أخرجه، قال: وهذا ظاهر الاختلاف؛ لأنه - ﵇ - حضهن على الحج، وبشرهن أنه أفضل جهادهن، وأذن عمر لهن في الحج، ومسير عثمان وغيره من أئمة الهدى معهن حجة قاطعة على الإجماع على ما كَذَّب به الشارع في أمر عائشة، والتسبب إلى عرضها المطهر.\nوكذا قولهم: تقاتلي فلانًا وأنت ظالمة، إفك وباطل لا يصح (^١).\nوأما سفرها إلى مكة مع غير ذي محرم منها من النسب؛ فالمسلمون كلهم أبناؤها وذوو محارمها بكتاب الله، وكيف أنها كانت تخرج في رفقة\n_________\n= \"الفتح\" ٤/ ٧٤: صحيح الإسناد، وصححه الألباني في \"صحيح أبي داود\" (١٥١٥).\n(^١) قال شيخ الإسلام: أما حديث: تقاتلين عليًا وأنت ظالمة له. فهذا لا يعرف في شيء من كتب العلم المعتمدة، ولا له إسناد معروف، وهو بالموضوعات المكذوبات أشبه منه بالأحاديث الصحيحة، بل هو كذب قطعًا أ. هـ \"منهاج السنة النبوية\" ٤/ ٣١٦.\nوقال العيني في \"عمدة القارئ\" ٧/ ٤٠١: ليس بمعروف.\nقلت: وقع عند المصنف -﵀- هنا: تقاتلين فلانًا، وكذا هو بالأصل. والذي عند شيخ الإسلام والعيني: تقاتلين عليًا وهو أقرب إلى الصواب. والله أعلم.","vol":"12","page":482},{"text":"مأمونة وخدمة كافية، هذِه الحال ترفع تحريج التنازع على النساء المسافرات بغير ذي محرم، كذلك قال مالك والأوزاعي والشافعي: تخرج المرأة في حجة الفريضة مع جماعة النساء في رفقة مأمونة، وإن لم يكن معها محرم. وجمهور العلماء على جواز ذَلِكَ، وكان ابن عمر تحج معه نسوة من جيرانه (^١)، وهو قول عطاء وسعيد بن جبير وابن سيرين والحسن البصري (^٢)، وقال الحسن: المسلم محرم ولعل بعض من ليس بمحرم أوثق من المحرم، وقال ابن سيرين: تخرج مع رجل من المسلمين لا بأس به (^٣).\nوقال أبو حنيفة وأصحابه: لا تحج المرأة إلا مع ذي محرم. وهو قول أحمد وإسحاق وأبي ثور وإبراهيم والحسن وفقهاء أصحاب الحديث (^٤)، قال أبو حنيفة: إلا أن يكون بينها وبين مكة أقل من ثلاثة أيام. نقله ابن التين عنه، وحملوا نهيه على العموم في كل سفر، وحمله مالك وجمهور الفقهاء على الخصوص، وأن المراد بالنهي الأسفار غير الواجبة عليها، واحتجوا بعموم قوله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ البَيْتِ﴾ [آل عمران: ٩٧] فدخلت المرأة في هذا الخطاب ولزمها فرض الحج، ولا يجوز أن تمنع المرأة من الفروض كما لا تمنع من الصلاة والصيام، ألا ترى أن عليها أن تهاجر من دار الكفر إلى دار الإسلام إذا أسلمت فيه بغير محرم، وكذلك كل واجب\n_________\n(^١) ذكره ابن حزم في \"المحلى\" ٧/ ٤٨ وعزاه لسعيد بن منصور.\n(^٢) انظر \"المصنف\" ٣/ ٣٦٦ (١٥١٦٢، ١٥١٦٤).\n(^٣) ذكره ابن عبد البر في \"التمهيد\" ٢١/ ٥١.\n(^٤) انظر: \"مختصر الطحاوي\" ص ٥٩، \"بداية المجتهد\" ٢/ ٦٢٨، \"البيان\" ٤/ ٣٦، \"المغني\" ٥/ ٣٠.","vol":"12","page":483},{"text":"عليها لها أن تخرج فيه، فثبت بهذا أن نهيه عن سفرها مع غير ذي محرم أنه أراد بذلك سفرًا غير واجب عليها، ثم اعلم أنه جاء في حديث ابن عباس: المحرم. وفي حديث أبي سعيد: الزوج. وسلف في باب كم تقصر الصلاة: \"ليس معها حرمة\" (^١)، وهنا: مسيرة يومين، وهناك: ثلاثة أيام (^٢)، ويوم وليلة (^٣)، ولمسلم: ليلة (^٤). ولأبي داود: بريد (^٥). واختلافهما إما بحسب السائل أو لاختلاف المواطن، فأجاب في كلٍّ بما يواقعه، أو يوم وليلة مع جمعهما، أو يكون تمثيلًا لأقل الأعداد وأكثره وجمعه، ويجوز أن يكون الثلاث أولًا ثم رأى المصلحة فيما دونها فمنع من مطلق ما يسمى سفرًا. وعن أحمد رواية ثانية: أن المحرم ليس من شرط لزوم السفر دون الوجوب. وثالثة: أن المحرم ليس بشرط في الحج الواجب، ومذهبه الأولى كما قال ابن قدامة (^٦)، وعن الأوزاعي أن القوافل العظيمة والطرق العامرة، مثل البلاد فيها الأسواق والتجار يحصل الأمن لها دون محرم أو امرأة.\nفرع:\nقال ابن بطال: اتفق الفقهاء أن ليس للرجل منع زوجته حجة الفريضة، وأنها تخرج للحج بغير إذنه، وللشافعي قول أنها لا تخرج\n_________\n(^١) سلف برقم (١٠٨٨) كتاب: تقصير الصلاة. من حديث أبي هريرة.\n(^٢) سلف برقم (١٠٨٦) من حديث ابن عمر.\n(^٣) سلف برقم (١٠٨٨) من حديث أبي هريرة.\n(^٤) مسلم (١٣٣٩/ ٤١٩) كتاب: الحج، باب: فرض الحج مرة في العمر. من حديث أبي هريرة.\n(^٥) أبو داود (١٧٢٤) كتاب: المناسك، باب: المرأة تحج بغير محرم.\n(^٦) \"المغني\" ٥/ ٣٠.","vol":"12","page":484},{"text":"إلا بإذنه، قال: وأصح قوليه ما وافق سائر العلماء (^١). قلت: الذي صححه المتأخرون الثاني، وأن له منعها.\nوفيه حديث في الدارقطني من حديث ابن عمر، لكن في إسناده مجهول (^٢). وقد أجمعوا أنه لا يمنعها من صلاة ولا صيام فرض (^٣)، فكذا الحج (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٥٣٣.\n(^٢) \"سنن الدارقطني\" ٢/ ٢٢٣. ورواه أيضًا الطبراني في \"الأوسط\" ٤/ ٢٩٦ (٤٢٤٧)، وفي \"الصغير\" ١/ ٣٤٩ (٥٨٢) من طريق العباس بن محمد بن مجاشع: نا محمد بن أبي يعقوب: نا حسان بن إبراهيم: نا إبراهيم الصائغ، قال: قال نافع، عن ابن عمر، عن رسول الله - ﷺ - به.\nوالحديث ضعفه جمع من الأئمة، فقال عبد الحق في \"أحكامه\" ٢/ ٢٥٩: في هذا الحديث رجل مجهول يقال له محمد بن أبي يعقوب الكرماني، رواه عن حسان بن إبراهيم الكرماني أ. هـ وتعقبه ابن القطان فقال: محمد بن إسحاق بن أبي يعقوب الكرماني، فهو ثقة، وثقه ابن معين، وأخرج له البخاري في \"جامعه\"، روى عنه البخاري بالبصرة، وإذا ثبت هذا، فليس ما أعل الخبر به علة، وعلته إنما هي العباس بن محمد بن مجامع، فإنه لا تعرف حاله، فاعلم ذلك. أهـ \"بيان الوهم والإيهام\" ٣/ ٢٨٩ - ٢٩٠.\nوقال المصنف -﵀- في \"البدر المنير\" ٦/ ٤٢٠ معقبًا على كلام ابن القطان: تابع العباس، أحمد بن محمد الأزرقي كما أخرجها البيهقي في \"سننه\" من حديثه عن حسان به، ولم يعله البيهقي من طريقته بل بوب له واحتج به. اهـ. بتصرف.\nقلت: هو في \"سنن البيهقي\" ٥/ ٢٢٣ - ٢٢٤.\nوقال في \"الخلاصة\" ٢/ ٤٦ في إسناده مجهول، وهو العباس بن محمد. وقال الهيثمي ٣/ ٢١٤ - ٢١٥: رواه الطبراني في \"الصغير\" و\"الأوسط\" ورجاله ثقات!! وضعفه الألباني في \"الضعيفة\" (٤٣٨٩).\n(^٣) ورد بهامش الأصل: المراد بالصيام: الصيام الموسع لقضاء رمضان حتى يصح القياس، والصحيح أن له منعها كذا ذكر في النفقات من الرافعي.\n(^٤) \"شرح ابن بطال\" ٤/ ٥٣٣.","vol":"12","page":485},{"text":"فرع:\nسفرها مع عبدها كالمحرم؛ لأنه محرم، وفي حديث أبي داود: \"إنما هو أبوك وزوجك ومولاك\" (^١).\nوأخرج البزار من حديث إسماعيل بن عياش، عن بزيع بن عبد الرحمن، عن عمر مرفوعًا: \"سفر المرأة مع عبدها حجة ضيعة\" (^٢).\n_________\n(^١) أبو داود (٤١٠٦) كتاب: اللباس، باب: في العبد ينظر إلى شعر مولاته.\nومن طريقه البيهقي ٧/ ٩٥ كتاب: النكاح، باب: ما جاء في إبدائها زينتها لما ملكت يمينها. قال الله تعالى: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ﴾ [النور: ٣١]، والضياء في \"المختارة\" ٥/ ٩١ (١٧١٢) من طريق محمد بن عيسى: ثنا أبو جميع -سالم بن دينار- عن ثابت، عن أنس أن النبي - ﷺ - أتى فاطمة بعبد … الحديث، وفي آخره قال - ﷺ -: \"إنه ليس عليك بأس إنما هو أبوك وغلامك\".\nوتابعه سلام بن أبي الصهباء عن ثابت، رواه ابن عدي في \"الكامل\" ٣/ ٣١٧.\nقال المنذري: في إسناده: أبو جميع، قال ابن معين: ثقة، وقال أبو زرعة: مصري لين الحديث أ. هـ \"مختصر سنن أبي داود\" ٦/ ٥٩.\nقلت: والحديث أشار المصنف -﵀- إلى صحته فقال: هذا إسناد جيد، قال الحافظ ضياء الدين في \"أحكامه\": لا أعلم بإسناده بأسًا، وقال ابن القطان في كتابه \"أحكام النظر\": لا يبالى بقول أبي زرعة، فإن العدول متفاوتون في الحفظ بعد تحصيل رتبة، والحديث صحيح أ. هـ \"البدر المنير\" ٧/ ٥١٠ بتصرف.\nوصححه الألباني في \"الإرواء\" (١٧٩٩)، وانظر: \"الصحيحة\" (٢٨٦٨).\n(^٢) رواه البزار كما في \"كشف الأستار\" (١٠٧٦)، وابن الأعرابي في \"المعجم\" ١/ ١٠٢ - ١٠٣ (١٥٨)، والطبراني في \"الأوسط\" ٦/ ٣٦٨ (٦٦٣٩) لكنه من طريق إسماعيل بن عياش ثنا بزيع أبو عبد الله، عن نافع، عن ابن عمر، مرفوعًا به.\nقال الهيثمي ٣/ ٢١٤: فيه: بزيع بن عبد الرحمن، ضعفه أبو حاتم، وبقية رجاله ثقات!\nوقال أبو حاتم كما في \"العلل\" ٢/ ٢٩٨ (٢٤٠٥): هذا حديث منكر، ويرويه ضعيف الحديث، وعزاه الحافظ في \"الفتح\" ٤/ ٧٧ لسعيد بن منصور وقال: في إسناده ضعف، وضعفه الألباني في \"الضعيفة\" (٣٧٠١).","vol":"12","page":486},{"text":"فرع:\nقوله في حديث ابن عباس: \"اخْرُجْ مَعَهَا\" هو للندب لا للوجوب، كما ستعلمه في بابه من الجهاد إن شاء الله تعالى.\nفرع:\nاحتج أبو حنيفة بحديث الباب على أنه أقل ما تقصر فيه الصلاة، ورده البخاري وغيره بحديث أبي هريرة مرفوعًا: \"يومًا وليلة\" كما سلف في موضعه.\nفائدة:\nقد أسلفنا: أن ابن مسلمة أضاف إليهن رابعًا وهو: مسجد قباء.\nأخرى: قوله: \"مَسْجِدِ الأقصَى\" هو من باب إضافة الشيء إلى نفسه، ففيه المذهبان المشهوران.","vol":"12","page":487},{"text":"<span data-type='title' id=toc-1404>٢٧ - باب مَنْ نَذَرَ المَشْيَ إِلَى الكَعْبَةِ</span>\n١٨٦٥ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا الفَزَارِيُّ، عَنْ حُمَيْدٍ الطَّوِيلِ قَالَ: حَدَّثَنِي ثَابِتٌ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - رَأَى شَيْخًا يُهَادَى بَيْنَ ابْنَيْهِ قَالَ: \"مَا بَالُ هَذَا؟ \". قَالُوا: نَذَرَ أَنْ يَمْشِيَ. قَالَ: \"إِنَّ اللهَ عَنْ تَعْذِيبِ هَذَا نَفْسَهُ لَغَنِيٌّ\". [وَ] أَمَرَهُ أَنْ يَرْكَبَ. [٦٧٠١ - مسلم: ١٦٤٢ - فتح: ٤/ ٧٨]\n\n١٨٦٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ أَبِي أَيُّوبَ، أَنَّ يَزِيدَ بْنَ أَبِي حَبِيبٍ أَخْبَرَهُ، أَنَّ أَبَا الخَيْرِ حَدَّثَهُ، عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ: نَذَرَتْ أُخْتِي أَنْ تَمْشِيَ إِلَى بَيْتِ اللهِ، وَأَمَرَتْنِي أَنْ أَسْتَفْتِيَ لَهَا النَّبِيَّ - ﷺ -، فَاسْتَفْتَيْتُهُ، فَقَالَ - ﵇ -: \"لِتَمْشِ وَلْتَرْكَبْ\". قَالَ: وَكَانَ أَبُو الخَيْرِ لَا يُفَارِقُ عُقْبَةَ.\nحَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابن جُرَيْجٍ، عَنْ يَحْيَى بْنِ أَيُّوبَ، عَنْ يَزِيدَ، عَنْ أَبِي الَخيْرِ، عَنْ عُقْبَةَ. فَذَكَرَ الَحدِيثَ. [مسلم: ١٦٤٤ - فتح: ٤/ ٧٨]\nحَدَّثَنَا محمد بْنُ سَلَامٍ، أنا الفَزَارِيُّ، عَنْ حُمَيدِ الطَّوِيلِ أخبرني ثَابِتٌ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - رَأى شَيخًا يُهَادى بَينَ ابنيهِ قَالَ: \"مَا بَالُ هذا؟ \". قَالُوا: نَذَرَ أن يَمشِيَ. قَالَ: \"إِنَّ اللهَ عَنْ تَعْذِيبِ هذا نَفْسَهُ لَغَنِيٌّ\". وَأَمَرَهُ أن يَركَبَ.\nثم ساق حديث أَبي الخَيْرِ -وهو مرثد بن عبد الله اليزني (^١) - عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ: نَذَرَتْ أُخْتِي أنْ تَمْشِيَ إِلَى بَيْتِ اللهِ، وَأَمَرَتْنِي أَنْ أَسْتَفْتِيَ لَهَا النَّبِيَّ - ﷺ -، فَاسْتَفْتَيْتُهُ، فَقَالَ - ﵇ -: \"لِتَمْشِ وَلْتَرْكَبْ\". قَالَ: وَكَانَ أَبُو الخَيْرِ لَا يُفَارِقُ عُقْبَةَ.\nثم ذكره بسند آخر (^٢).\n_________\n(^١) بهامش الأصل: هذا التوضيح من الشيخ.\n(^٢) ورد بهامش الأصل: إنما ذكره بسند آخر؛ لأنه ذكره ثانيا أعلى من الأول. لأنه =","vol":"12","page":488},{"text":"الشرح:\nهذا الحديث يأتي في الأيمان والنذور أيضًا (^١)، والفزاري هذا هو أبو إسحاق أو مروان بن معاوية، قاله ابن حزم (^٢)، وكلاهما ثقة إمام، وأما خلف وأبو نعيم والطرقي في آخرين فذكروا أنه مروان، وأخرجه مسلم في النذور عن أبي عمر، ثنا مروان، ثنا حميد، فذكره (^٣)، وأخرجه أبو داود والنسائي والترمذي أيضًا (^٤)، وللترمذي أيضًا من حديث عمران القطان، عن حميد، عن أنس، محسنًا: نذرت امرأة أن تمشي إلى بيت الله تعالى، فسئل نبي الله - ﷺ - ذَلِكَ فقال: \"إن الله لغني عن مشيها مروها فلتركب\" (^٥).\nوالرجل المهادى هو أبو إسرائيل كما قال الخطيب (^٦)، وقال النووي:\n_________\n= رواه في الأول عن إبراهيم بن موسى، عن هشام بن يوسف، عن ابن جريج، وفي الثاني: عن أبي عاصم، عن ابن جريج، وكذلك (…) ابن جريج (…) وقوله: ثم ذكره لم يذكره (…) وإنما قال: فذكر الحديث.\n(^١) يأتي برقم (٦٧٠١) باب: النذر فيما لا يملك وفي معصية.\n(^٢) \"المحلى\" ٧/ ٢٦٤.\n(^٣) مسلم (١٦٤٢) كتاب: النذر، باب: من نذر أن يمشي إلى الكعبة.\n(^٤) أبو داود (٣٣٠١) كتاب: الأيمان والنذور، باب: ما جاء في النذر في المعصية، النسائي ٧/ ١٩ كتاب: الأيمان والنذور، باب: من نذر أن يمشي إلى بيت الله تعالى، الترمذي (١٥٣٧) كتاب: النذور والأيمان، باب: ما جاء فيمن يحلف بالمشي ولا يستطيع.\n(^٥) الترمذي (١٥٣٦) كتاب: النذور والأيمان، باب: ما جاء فيمن يحلف بالمشي ولا يستطيع: وقال الألباني في \"صحيح الترمذي\" (١٢٤٢): حسن صحيح.\n(^٦) قال الحافظ متعقبًا المصنف -﵀: قرأت بخط مغلطاي الرجل الذي يهادى، قال الخطيب: هو أبو إسرائيل، كذا قال وتبعه ابن الملقن وليس ذلك في كتاب الخطيب وإنما أورده من حديث مالك \"عن حميد بن قيس وثور أنهما أخبراه أن =","vol":"12","page":489},{"text":"اسمه قيس (^١)، وقيل قيصر. قلت: لم أر في الصحابة من اسمه قيصر (^٢)، وقيل يسير.\nوحديث عقبة أخرجه مسلم أيضًا وقال: أن تحج حافية (^٣).\nولما أسنده الإسماعيلي قال: حديث هشام بن يوسف، عن ابن جريج، عن سعيد بن أبي أيوب -يعني: طريق البخاري- هذا الحديث مما لا يعرف ويخشى أن يكون غلطًا، وتابع سعيد بن أبي أيوب يحيى بن أيوب، وليس من شرط أبي عبد الله في هذا الكتاب، وأبو عاصم وروح تابعا هشامًا وهما ثقتان. يعني: وقد اتفقا على خلاف سعيد.\nقلت: ورواه ابن عباس عن عقبة أخرجه أحمد بزيادة، وشكى إليه ضعفها.\nوفيه: \"فلتركب ولتهد بدنة\" (^٤)، وأخرجه أبو داود أيضًا من حديث\n_________\n= رسول الله - ﷺ - رأى رجلا قائمًا في الشمس فقال: ما بال هذا؟ قالوا: نذر أن لا يستظل ولا يتكلم ويصوم، الحديث، قال الخطيب: هذا الرجل هو أبو إسرائيل، ثم ساق حديث عكرمة عن ابن عباس أن النبي - ﷺ - كان يخطب يوم الجمعة فرأى رجلًا يقال له أبو اسرائيل فقال: ما باله؟ قالوا: نذر أن يصوم ويقوم في الشمس ولا يتكلم\" الحديث أ. هـ \"فتح الباري\" ٤/ ٧٩.\n(^١) \"تهذيب الأسماء واللغات\" للنووي ٢/ ١٧٥.\n(^٢) ورد بالهامش: قال ابن بشكوال: واسم أبي إسرائيل يسير، وساق له شاهدًا، ثم قال: فأخبرت عن أبي عمر بن عبد البر أنه قال: اسم أبي إسرائيل قسير. والله أعلم.\nقلت (المحقق): انظر: \"غوامض الأسماء المبهمة\" (١/ ٢٣٨ - ٢٣٩).\n(^٣) مسلم (١٦٤٤).\n(^٤) \"مسند أحمد\" ١/ ٢٣٩. قال الهيثمي في \"المجمع\" ٤/ ١٨٩: رواه أحمد ورجاله رجال الصحيح أ. هـ وأصل القصة في الصحيحين.","vol":"12","page":490},{"text":"ابن عباس أن أخت عقبة. وفيه: \"فإنها لا تطيق ذَلِكَ\". وفيه: \"ولتهد هديًا\" (^١)، ورواه عبد الله بن مالك اليحصبي عن عقبة.\nأخرجه الترمذي محسنًا بلفظ: نذرت أن تحج حافية غير مختمرة،\nفقال: \"مرها فلتختمر ولتركب ولتصم ثلاثة أيام\" وذكره أبو داود والنسائي وابن ماجه من حديث عبد الله بن مالك من غير ذكر نسبه (^٢)، وزعم ابن عساكر أنه عبد الله بن مالك أبو تميم الجيشاني، وابن أبي حاتم وغيره يفرقون بين هذين الرجلين، وأما ابن يونس فجعلهما واحدًا. وذكر بعضهم أن قول ابن يونس أولى بالصواب.\nورواه أبو موسى المديني في \"الصحابة\" من حديث يزيد بن هارون، عن يحيى بن سعيد، عن عبيد الله بن زحر، عن أبي سعيد الرعيني، عن\n_________\n(^١) أبو داود (٣٢٩٦) كتاب: الأيمان والنذور، باب: ما جاء في النذر في المعصية.\nقال الحافظ في \"التلخيص\" ٤/ ١٧٨: إسناده صحيح.\n(^٢) الترمذي (١٥٤٤) كتاب: النذور والأيمان، وفيه عن عبد الله بن مالك اليحصبي، منسوبًا.\nأبو داود (٣٢٩٣) كتاب: الأيمان والنذور، باب: من رأى عليه كفارة إذا كان في معصية، النسائي ٧/ ٢٠. وفيهما عن عبد الله بن مالك غير منسوب، ابن ماجه (٢١٣٤) كتاب: الكفارات، باب: من نذر أن يحج ماشيًا.\nورواه أيضًا وأحمد ٤/ ١٤٥، ١٤٩، ١٥١، والدارمي ٣/ ١٥٠٦ (٢٣٧٩) كتاب: النذور والأيمان، باب: في كفارة النذر من طريق يحيى بن سعيد الأنصاري، عن عبيد الله بن زحر، عن أبي سعيد الرعيني، عن عبد الله بن مالك، عن عقبة بن عامر به.\nقلت: وإسناده ضعيف، لضعف عبيد الله بن زحر، ضعفه أحمد، وقال ابن معين: ليس بشيء، ومرة قال: كل حديثه عندي ضعيف، وعن ابن المديني: منكر الحديث. ولهذا ضعف الألباني الحديث في \"الإرواء\" (٢٥٩٢) مع العلم بأن الحديث أصله بغير هذا الإسناد في الصحيحين كما مر.","vol":"12","page":491},{"text":"عبد الله بن مالك الجهني أن عقبة بن مالك أخبره أن أخت عقبة نذرت أن تمشي إلى البيت حافية غير مختصرة، فذكره (^١). وللطحاوي: نذرت أن تحج حافية ناشرة شعرها (^٢).\nوأخت عقبة اسمها أم حبان -بكسر الحاء المهملة، ثم باء موحدة- وذكر أنها من المبايعات (^٣).\nإذا تقرر ذَلِكَ، فأهل الظاهر أخذوا بحديث أنس وعقبة بن عامر وقالوا: من عجز عن المشي فلا هدي عليه اتباعًا للسنة في ذَلِكَ، قالوا: ولا يثبت شيء في الذمة إلا بيقين، وليس المشي مما يوجبه نذر؛ لأن فيه تعب الأبدان، وليس الماشي في حال مشيته في حرمه إحرام فلم يجب عليه المشي ولا بدل منه.\nقال ابن حزم: من نذر أن يمشي إلى مكة أو إلى مكان ذكره من الحرم على سبيل التقرب، أو الشكر لله تعالى لا على سبيل اليمين، ففرض عليه المشي إلى حيث نذر للصلاة هنالك أو الطواف بالبيت فقط، ولا يلزمه أن يحج ولا أن يعتمر إلا أن ينذر ذَلِكَ وإلا فلا، فإن شق عليه المشي إلى حيث نذر من ذَلِكَ فليركب ولا شيء عليه، فإن ركب في الطريق كله بغير مشقة في طريقه فعليه هدي، ولا يعوض من ذَلِكَ صيامًا ولا طعامًا، فإن نذر أن يحج ماشيًا فليمش من\n_________\n(^١) رواه بهذا الإسناد أيضًا أحمد ٤/ ١٥١، والطحاوي في \"شرح معاني الآثار\" ٣/ ١٣٠، وفي \"شرح المشكل\" كما في \"التحفة\" ٦/ ٧٠ (٣٩٥٣)، والطبراني ١٧/ ٣٢٣ (٨٩٣). وهو ضعيف أيضًا؛ لأن آفته عبيد الله بن زحر، وهو ضعيف، وضعفه الألباني في \"الإرواء\" (٢٥٩٢) وقد تقدم.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٣١. ورواه أيضًا عبد الرزاق ٨/ ٤٤٩ (١٥٨٦٤).\n(^٣) انظر ترجمتها في: \"أسد الغابة\" ٧/ ٣١٣، \"الإصابة\" ٤/ ٤٣٩.","vol":"12","page":492},{"text":"الميقات حَتَّى يتم حجه (^١).\nقلت: قد أسلفنا ذكر الصيام، وأما سائر الفقهاء فلهم في هذِه المسألة ثلاثة أقوال غير هذا:\nأولها: روي عن علي وابن عمر: أن من نذر المشي إلى بيت الله فعجز أنه يمشي ما استطاع فإذا عجز ركب وأهدى شاة (^٢)، وهو قول عطاء والحسن (^٣)، وبه قال أبو حنيفة والشافعي، إلا أن أبا حنيفة وأصحابه قالوا: وكذلك إن ركب وهو غير عاجز، ويكفر عن يمينه لحنثه، وقال الشافعي: الهدي في هذِه احتياط من قبل أنه من لم يطق شيئًا سقط عنه (^٤)، وحجتهم ما رواه همام، عن قتادة، عن عكرمة، عن ابن عباس، عن عقبة بن عامر: أن أخته نذرت المشي إلى بيت الله الحرام فسأله النبي - ﷺ - عن ذَلِكَ فقال: \"إن الله لغني عن نذر أختك فلتركب ولتهد\" (^٥).\nثانيها: يعود فيحج مرة أخرى ثم يمشي ما ركب ولا هدي عليه، هذا قول ابن عمر، ذكره مالك في \"الموطأ\" (^٦)، وروي عن ابن عباس وابن الزبير والنخعي وسعيد بن جبير (^٧).\n_________\n(^١) \"المحلى\" ٧/ ٢٦٣ - ٢٦٤.\n(^٢) رواه عبد الرزاق ٨/ ٤٤٨ - ٤٥٠ (١٥٨٦٣، ١٥٨٦٩)، وابن أبي شيبة ٣/ ٩٤ (١٢٤١٤).\n(^٣) رواه عن الحسن ابن أبي شيبة ٣/ ٩٤ (١٢٤١٧).\n(^٤) \"المبسوط\" ٤/ ١٣٠ - ١٣١، \"البيان\" ٤/ ٤٩٧.\n(^٥) رواه من هذا الطريق أبو داود (٣٢٩٦)، وأحمد ١/ ٢٣٩، وابن الجارود ٣/ ٢١٠ (٩٣٦)، والبيهقي ١٠/ ٧٩. وقد تقدم.\n(^٦) \"الموطأ\" ص ٢٩٢، ورواه أيضًا البيهقي ١٠/ ٨١.\n(^٧) انظرها في \"المصنف\" ٣/ ٩٣ - ٩٤ (١٢٤١٣، ١٢٤١٦، ١٢٤١٩).","vol":"12","page":493},{"text":"ثالثها: يعود فيمشي ما ركب وعليه الهدي، روي عن ابن عباس أيضًا (^١)، وروي عن النخعي (^٢) وابن المسيب، وهو قول (عن) (^٣) مالك جمع عليه الأمرين المشي والهدي احتياطًا؛ لموضع تفريقه بالمشي الذي كان لزمه في سفر واحد، فجعله في سفرين قياسًا على التمتع والقران.\nوقال ابن التين: مذهب مالك: إذا عجز عن مشي البعض فإن ركب الكثير فعنه: يبتدئ المشي كله، وعنه: يرجع فيمشي ما ركب، وإن ركب يومًا وليلة رجع فمشى ما ركب، وإن ركب أقل من ذَلِكَ فليس عليه الرجوع، ويجزئه الهدي (^٤)، ويمكن أن يتأول لحديث أنس وعقبة بوجه موافق لفقهاء الأمصار حَتَّى لا ينفرد أهل الظاهر بالقول بهما، وذلك أن في نصهما ما يبين المعنى فيهما وهو أنه - ﵇ - رأى شيخًا يهادى بين ابنيه فقال: \"إن الله لغني عن تعذيب هذا نفسه\" فبان واتضح أنه كان غير قادر على المشي، وممن لا ترجى له القدرة عليه، ومن كان غير قادر على شيء سقط عنه.\nوالعلماء متفقون: أن الوفاء بالنذر إنما يكون فيما هو لله تعالى طاعة، والوفاء به بر، ولا طاعةَ ولا برَّ، في تعذيب أحد نفسه، فكأن هذا الناذر قد نذر على نفسه ما لا يقدر على الوفاء به، وكان في معنى أبي إسرائيل الذي نذر ليقومن في الشمس ولا يستظل ويصوم ذَلِكَ اليوم، فأمره رسول الله - ﷺ -: أن يجلس ويستظل ويصوم، ولم يأمره بكفارة.\n_________\n(^١) رواه عبد الرزاق ٨/ ٤٤٩ (١٥٨٦٥)، والبيهقي ١٠/ ٨١.\n(^٢) رواه عبد الرزاق ٨/ ٤٤٩ (١٥٨٦٦).\n(^٣) من (ج).\n(^٤) \"المدونة\" ١/ ٣٤٧.","vol":"12","page":494},{"text":"وقد روي في حديث عقبة بن عامر ما يدل أن أخته كانت غير قادرة على المشي فلذلك لم يأمرها - ﵇ - بالهدي، روى الطبري من حديث محمد بن أبي يحيى الأسلمي: حَدَّثَني إسحاق بن سالم، عن عقبة بن عامر: أن أخته نذرت أن تمشي إلى الكعبة وهي امرأة ثقيلة والمشي يشق عليها، فذكر ذَلِكَ عقبة لرسول الله - ﷺ - فقال: \"إن الله لا يصنع بشقاء أختك شيئًا، مرها فلتركب\" (^١). فصح التأويل أنها نذرت، وهي في حال من لا ترجى له القدرة على الوفاء بما نذرت كأبي إسرائيل.\nوالعلماء مجمعون على سقوط المشي عمن لا يقدر عليه فسقوط الهدي أحرى، وإن كان مالك يستحب الهدي لمن عجز عن المشي.\nقال الطحاوي: ونظرنا في قول من قال: ليس الماشي في حرمة إحرام، فرأينا الحج فيه الطواف والوقوف بعرفة وجمع، وكان الطواف منه ما يفعله الرجل في حال من إحرامه، وهو طواف الزيارة، ومنه ما يفعله بعد أن يحل من إحرامه، وهو طواف الصدر، وكان ذَلِكَ من أسباب الحج قد أريد أن يفعله الرجل ماشيًا، وكان إن فعله راكبًا مقصرًا، وجعل - ﵇ - هذا إذا فعله من غير علة فإن فعله من علة فالناس مختلفون في ذَلِكَ، قال أبو حنيفة وصاحباه: لا شيء عليه، وقال غيرهم: عليه دم؛ وهو النظر عندنا؛ لأن العلل إنما تسقط الآثام في انتهاك الحرمات ولا تسقط الكفارات كحلق الرأس في الإحرام (^٢)، إن حلقه من غير عذر يسقط الإثم والكفارة، فإن اضطر إلى حلقه فعليه الكفارة ولا إثم عليه، وكذلك المشي الذي قبل\n_________\n(^١) تقدم تخريجه مرارًا بغير هذا الإسناد.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٣١.","vol":"12","page":495},{"text":"الإحرام، فما كان من أسباب الحج كان حكمه حكم المشي الواجب في الإحرام، يجب على تاركه الدم.\nوفيه: وجوب الوفاء بالنذر، وأن من نذر ما لا يستطيع لم يلزمه، وكذا ما يجهده، وإن حلف ولم ينذر ذلك وحلف بالمشي إلى مكة لزمه المشي عند سائر أصحاب مالك، وما يعزى لابن القاسم أنه أفتى في النذر بكفارة يمين، لا يصح.\nوقال الشافعي: يلزمه المشي بالنذر، ومن حلف به وجبت فعليه كفارة يمين (^١)، وبه قال سعيد بن المسيب والقاسم.\nوفيه: قبول خبر الواحد.\n_________\n(^١) انظر: \"البيان\" ٤/ ٤٩٨.","vol":"12","page":496},{"text":"٢٩\nفضائل المدينة","vol":"12","page":497},{"text":"[بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1405>٢٩ - كتاب] فضائل المدينة</span>\n<span data-type='title' id=toc-1406>١ - باب مَا جَاءَ في حَرَمِ المَدِينَةِ</span>\n١٨٦٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا ثَابِتُ بْنُ يَزِيدَ، حَدَّثَنَا عَاصِمٌ أَبُو عَبْدِ الرَّحْمَنِ الأَحْوَلُ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المَدِينَةُ حَرَمٌ، مِنْ كَذَا إِلَى كَذَا، لَا يُقْطَعُ شَجَرُهَا، وَلَا يُحْدَثُ فِيهَا حَدَثٌ، مَنْ أَحْدَثَ حَدَثًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ\". [٧٣٠٦ - مسلم: ١٣٦٦ - فتح: ٤/ ٨١]\n\n١٨٦٨ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ - ﵁ -: قَدِمَ النَّبِيُّ - ﷺ - المَدِينَةَ وَأَمَرَ بِبِنَاءِ المَسْجِدِ، فَقَالَ: \"يَا بَنِي النَّجَّارِ، ثَامِنُونِي\". فَقَالُوا: لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى اللهِ. فَأَمَرَ بِقُبُورِ المُشْرِكِينَ، فَنُبِشَتْ، ثُمَّ بِالخِرَبِ فَسُوِّيَتْ، وَبِالنَّخْلِ فَقُطِعَ، فَصَفُّوا النَّخْلَ قِبْلَةَ المَسْجِدِ. [انظر: ٢٣٤ - مسلم: ٥٢٤ - فتح: ٤/ ٨١]\n\n١٨٦٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَخِي عَنْ سُلَيْمَانَ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"حُرِّمَ مَا بَيْنَ لَابَتَيِ المَدِينَةِ عَلَى لِسَانِي\". قَالَ: وَأَتَى النَّبِيُّ - ﷺ - بَنِي حَارِثَةَ فَقَالَ: \"أَرَاكُمْ","vol":"12","page":499},{"text":"يَا بَنِي حَارِثَةَ قَدْ خَرَجْتُمْ مِنَ الحَرَمِ\". ثُمَّ التَفَتَ فَقَالَ: \"بَلْ أَنْتُمْ فِيهِ\". [١٨٧٣ - مسلم: ١٣٧٢ - فتح: ٤/ ٨١]\n\n١٨٧٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ عَنْ عَلِيٍّ - ﵁ - قَالَ: مَا عِنْدَنَا شَيْءٌ إِلَّا كِتَابُ اللهِ، وَهَذِهِ الصَّحِيفَةُ عَنِ النَّبِيِّ - ﷺ -: \"المَدِينَةُ حَرَمٌ، مَا بَيْنَ عَائِرٍ إِلَى كَذَا، مَنْ أَحْدَثَ فِيهَا حَدَثًا، أَوْ آوَى مُحْدِثًا، فَعَلَيْهِ لَعْنَةُ اللهِ وَالمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ\". وَقَالَ: \"ذِمَّةُ المُسْلِمِينَ وَاحِدَةٌ، فَمَنْ أَخْفَرَ مُسْلِمًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ، وَمَنْ تَوَلَّى قَوْمًا بِغَيْرِ إِذْنِ مَوَالِيهِ، فَعَلَيْهِ لَعْنَةُ اللهِ وَالمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ\". [قَالَ أبُو عبدِ اللهِ: عَدلٌ: فِدَاءٌ]. [انظر: ١١١ - مسلم: ١٣٧٠ - فتح: ٤/ ٨١]\nذكر فيه أربعة أحاديث:\nأحدها: عن عَاصِمِ الأَحْوَلِ، عَنْ أَنَس بْنِ مالك - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المَدِينَةُ حَرَمٌ، مِنْ كَذَا إِلَى كَذَا، لَا يُقْطَعُ شَجَرُهَا، وَلَا يُحْدَثُ فِيهَا حَدَثٌ، مَنْ أَحْدَثَ فيها حَدَثًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ\".\nثانيها: حديثه أيضًا من حديث أَبِي التَّيَّاحِ -واسمه يزيد بن حميد- قال: قَدِمَ النَّبِيُّ - ﷺ - المَدِينَةَ وَأَمَرَ بِبِنَاءِ المَسْجِدِ، فَقَالَ: \"يَا بَني النَّجَّارِ، ثَامِنُونِي\". فَقَالُوا: لَا نَطْلُبُ ثَمَنَهُ إِلَّا إلى الله. فَأمَرَ بِقُبُورِ المُشْرِكِينَ، فَنُبِشَتْ، ثُمَّ بِالخِرَبِ فَسُوِّيَتْ، وَبِالنَّخْلِ فَقُطِعَ، فَصَفُّوا النَّخْلَ قِبْلَةَ المَسْجِدِ.\nثالثها: حديث أَبِي هُريرَةَ قال: قال النَّبِيُّ - ﷺ -: \"حُرِّمَ مَا بَيْنَ لَابَتَيِ المَدِينَةِ عَلَى لِسَانِي\". وَأَتَى النَّبِي - ﷺ - بَنِي حَارِثَةَ فَقَالَ: \"أَرَاكُمْ يَا بَنِي حَارِثَةَ قَدْ خَرَجْتُمْ مِنَ الحَرَمِ\". ثُمَّ التَفَتَ فَقَالَ: \"بَلْ أَنْتُمْ فِيهِ\".","vol":"12","page":500},{"text":"رابعها: حديث عَلِيٍّ - ﵁ - قَال: مَا عِنْدَنَا شَيءٌ إِلَّا كِتَابُ اللهِ، وهذِه الصَّحِيفَةُ عَنِ النَّبِيِّ - ﷺ -: \"المَدِينَةُ حَرَمٌ مَا بَيْنَ عَائِرٍ إِلَى كَذَا، مَنْ أَحْدَثَ فِيهَا حَدَثًا أَوْ آوى مُحْدِثًا، فَعَلَيْهِ لَعْنَةُ اللهِ وَالمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ .. \" الحديث بطوله.\nالشرح:\nحديث أنس أخرجه مسلم أيضًا (^١)، ويأتي في الاعتصام (^٢)، وحديث أنس الثاني سلف في المساجد (^٣).\nوحديث أبي هريرة أخرجه مسلم لكن بزيادة حدها.\nوهذا لفظه: حَرَّم رسول الله - ﷺ - ما بين لابتي المدينة. قال أبو هريرة: فلو وجدت الظباء ما بين لابتيها ما ذعرتها، وجعل اثني عشر ميلًا حول المدينة حمى (^٤).\nوفي رواية له: \"ما بين لابتي المدينة حرام\" (^٥)، وفي رواية أيضًا: \"المدينة حرم\" (^٦).\nوحديث علي أخرجه مسلم مطولًا أيضًا بلفظ: \"المدينة حرم ما بين عير وثور\" (^٧). ولم يذكر البخاري ثورًا، وإنما عبر عنه بكذا في طرقه كلها، إلا في رواية الأصيلي في كتاب الجزية والموادعة، فإنه وقع له فيها: \"إلى ثور\".\n_________\n(^١) مسلم (١٣٦٦) كتاب: الحج، باب: فضل المدينة.\n(^٢) سيأتي برقم (٧٣٠٦) باب: إثم من آوى محدثًا.\n(^٣) سلف برقم (٤٢٨) كتاب: الصلاة، باب: هل تنبش قبور مشركي الجاهلية.\n(^٤) مسلم (١٣٧٢/ ٤٧٢) كتاب: الحج، باب: فضل المدينة.\n(^٥) مسلم (١٣٧٢/ ٤٧١).\n(^٦) مسلم (١٣٧١).\n(^٧) مسلم (١٣٧٠).","vol":"12","page":501},{"text":"إذا تقرر ذلك، فالكلام عليه في وجوه:\nأحدها:\nقوله: (\"مِنْ كَذَا إِلَى كَذَا\") وفي رواية: \"مَا بَيْنَ عَائِرٍ إِلَى كَذَا\" (^١) وأسلفنا \"ما بين عير إلى ثور\" بإسقاط الألف واختلف الناس فيهما هل هما بالمدينة أو بمكة، والحق أنهما بالمدينة وأنهما معروفان. قال ابن المنير: قوله: \"من عير إلى كذا\" سكت عن النهاية، وقد جاء في طريق آخر: \"ما بين عير إلى ثور\" (^٢).\nقال: والظاهر أن البخاري أسقطها عمدًا لأن أهل المدينة ينكرون\nأن يكون بها جبلٌ يسمى ثورًا، وإنما ثور بمكة، فلما تحقق عنده أنه وهم أسقطه وذكر بقية الحديث، وهو مفيد يعني: بقوله: \"من عير إلى كذا\" (^٣) إذ البداءة يتعلق بها حكم، فلا تترك؛ لإشكال سنح في حكم النهاية (^٤).\nقلت: قد أسلفنا أنه ذكرها في الجزية والموادعة، نعم أنكر مصعب الزبيري وغيره هاتين الكلمتين -أعني: عيرًا وثورًا- وقالوا: ليسا بالمدينة، عير بمكة.\nقال صاحب \"المطالع\": بعض رواة البخاري ذكروا عيرًا، وأما ثور فمنهم من كنى عنه بكذا، ومنهم من ترك مكانه بياضًا إذ اعتقدوا الخطأ في ذكره. وقال أبو عبيد: كان الحديث \"من عير إلى أحد\".\n_________\n(^١) أحد روايات أحاديث الباب (١٨٧٠).\n(^٢) سيأتي هذا الحديث برقم (٦٧٥٥) كتاب: الفرائض، باب: إثم من تبرأ من مواليه.\n(^٣) ستأتي هذِه الرواية برقم (٧٣٠٠) كتاب: الاعتصام، باب: ما يكره من التعمق والتنازع في العلم …\n(^٤) \"المتواري على تراجم أبواب البخاري\" لابن المنير ص ١٤٨.","vol":"12","page":502},{"text":"قلت: وكذا رواه الطبراني في \"أكبر معاجمه\" من حديث عبد الله بن سلام (^١)، وقد ذكر البكري عن أبي عبيد أيضًا أنه بالمدينة (^٢)، فلعله رجع آخرًا. وذكر الإمام أبو محمد عبد السلام بن مزروع البصري أنه لما خرج رسولًا من صاحب المدينة إلى العراق كان معه دليل يذكر له الأماكن والأجبلة، فلما وصل إلى أحد، إذا بقربه جبيل صغير فسأله: ما اسم هذا الجبل؟ قال: هذا يسمى ثورًا.\nقلت: فصح الحديث، ولله الحمد.\nوقال المحب الطبري: هو جبل بالمدينة رأيته غير مرة وحددته.\nولما ذكر ياقوت قول عياض قال بعضهم: ليس بالمدينة، ولا على مقربة منها جبل يعرف بأحد هذين الاسمين.\nقال: قلت أنا: وهذا من قائله وهمٌ، فإن عيرًا جبل مشهور بالمدينة (^٣). قال عياض: وبيَّض آخرون موضع ثور في الحديث، ومنهم من روى \"من كذا إلى كذا\" (^٤).\nوفي رواية النسفي وابن السكن: \"من عير إلى كذا وكذا\"، وفي وراية أبي علي من رواية أبي كثير.\nوقال آخرون: بل الرواية الصحيحة أنه حرم ما بين عير إلى أحد، وأن ثورًا بمكة وعيرًا بالمدينة، وما بين ذلك بإجماعهم غير محرم.\nوعير اسم جبل بقرب المدينة، وهو بفتح العين، ثم مثناة تحت ساكنة، ثم راء مهملة.\n_________\n(^١) الطبراني ص ١٢٩ - ١٣٠ (١٧٤) قطعة من مسانيد من اسمه عبد الله، وقال الهيثمي في \"المجمع\" ٣/ ٣٠٣: رجاله ثقات.\n(^٢) \"معجم ما استعجم\" ١/ ٣٥٠.\n(^٣) \"معجم البلدان\" ٢/ ٨٦ - ٨٧.\n(^٤) \"إكمال المعلم\" ٤/ ٤٨٩.","vol":"12","page":503},{"text":"قاله ابن السيد في \"مثلثه\" (^١) وأغرب ابن قدامة حيث قال: يحتمل أن يكون قد أراد قدر ما بين ثور وعير اللذين بمكة، ويحتمل أنه أراد جبلين بالمدينة، وسمَّاهما عيرًا وثورًا تجوُّزًا، وهما احتمالان بعيدان، وعند ثبوت ذلك ومعرفتهما فلا اعتراض ولا احتمال. وكذا قال ابن بطال: عاير جبل بقرب المدينة، ويروى عير، قال: وثور: جبل معروف أيضًا (^٢). وكذا قال الداودي: عير؛ جبل بالمدينة.\nوخالف ابن فارس فقال: بمكة (^٣). وقيل: إنه بريد في بريد في جوانبها كلها، نقله ابن التين عن الشيخ أبي محمد، ولما رأى بعض الحنفية هذا الاختلاف عده اضطرابًا ورتب عليه أن لا حرم لها،\nولا يسلم له.\nثانيها: حرم مدينة سيدنا رسول الله - ﷺ - ما ذكرناه (^٤).\nواللابتان: الحرتان، وهي أرض بركتها حجارة سود، وهما الطرفان. قال أبو عبيد: وجمعها: لاب ولوب كقارة وقور، وجمعت أيضًا على لابات، ما بين الثلاث إلى العشر، وهما غربية وشرقية (^٥).\nقال ابن حبيب: وتحريم رسول الله - ﷺ - لابتي المدينة إنما ذلك في الصيد، فأما في قطع الشجر فبريد في بريد في دور المدينة كله، كذلك أخبرني مطرف عن مالك، وهو قول عمر بن عبد العزيز، وللمدينة حرتان أيضًا؛ حرة في القبلية وحرة في الجوف، وترجع كلها إلى الحرتين؛ لأن\n_________\n(^١) \"المثلث\" لابن السيد البطليوسي ٢/ ٢٦٨.\n(^٢) \"شرح ابن بطال\" ٤/ ٥٣٧.\n(^٣) \"مجمل اللغة\" المجلد الثاني ص ٦٣٩.\n(^٤) ورد بهامش الأصل تعليق نصه: ثم بلغ في الحادي بعد الأربعين كتبه مؤلفه.\n(^٥) \"غريب الحديث\" لأبي عبيد ١/ ١٨٨ - ١٨٩.","vol":"12","page":504},{"text":"القبلية والجوفية متصلتان بهما، ولذلك حرم رسول الله - ﷺ - ما بين لابتي المدينة، جمع دورها كلها في اللابتين، وقد ردها حسان بن ثابت إلى حرة واحدة فقال:\nلنا حرة مأطورة بجبالها … بني العز فيها بيته فتأهلا (^١)\nوقوله: مأطورة يعني: مقطوعة بجبالها؛ لاستدارتها، وإنما جبالها الحجارة السود التي تسمى الحرار (^٢)، وقالوا: أسود لوبي ونوبي، منسوبة إلى اللوبة والنوبة، حكاه في \"المحكم\" (^٣).\nثالثها: فإن قلت: ما إدخال حديث أنس في بناء المسجد في هذا الباب بعد قوله: \"لَا يُقْطَعُ شَجَرُهَا\". قلت: وجهه كما قال المهلب: ليعرفك أن قطع النخل كان ليبوئ المسلمين مسجدًا.\nففيه من الفقه: أن من أراد أن يتخذ جنانًا في حرم المدينة ليعمرها ويغرس فيها النخل، ويزرع فيها الحبوب، أنه لا يتوجه إليه النهي عن قطع شجرها ولا يمنع من قطع ما فيه من شجر الشعراء (^٤) وشوكها؛ لأنه يبتغي الصلاح والتأسيس للسُكنى في موضع العمارة، فهذا يبين وجه النهي أنه موقوف على المفسد لبهجة المدينة ونضرتها وخضرتها لعين المهاجر إليها حتى تبتهج نفسه ويرتاح بمبانيها، وإن كان ابتهاجه بمسجده الذي هو بيت الله -﷿-، ومنزل ملائكته، ومحل وحيه أعظم، والسرور به أشد.\n_________\n(^١) انظر: \"شرح ابن بطال\" (٤/ ٥٣٧ - ٥٣٨ ووقع فيه: فتأثلا! وهو خطأ.\n(^٢) انظر: \"التمهيد\" ٦/ ٣١٢.\n(^٣) \"المحكم\" ١٢/ ٩١.\n(^٤) ورد في هامش الأصل تعليق نصه: الشجر الكبير حكاه في \"الصحاح\" [٢/ ٧٠٠]. عن أبي عبيد.","vol":"12","page":505},{"text":"وقيل: قطعه - ﷺ - للنخيل من موضع المسجد يدل على أن النهي توجه إلى ما أنبته الله تعالى من الشجر، مما لا صنع فيه لآدمي؛ لأن النخيل التي قطعت من موضع المسجد كان لغرس الآدميين؛ لأنه طلب شراء الحائط من بني النجار إذ كان ملكًا لهم، فقالوا: لا نطلب ثمنه إلا إلى الله، وعلى هذا التأويل حمل نهيه - ﷺ - عن قطع شجر مكة (^١).\nواستضعف بعضهم جواب المهلب أن القطع كان للبناء، وفيه مصلحة المسلمين، وقال: يلزمه أن يقول به في حرم مكة أيضًا ولا قائل به، ثم ادَّعى أنه هو ما فهمه البخاري، أنها ليست حرامًا، إذ لو كانت كذلك لم يقطع شجرها، وهو بعيد.\nرابعها: اتفق مالك والشافعي وأحمد وجمهور الفقهاء على أن الصيد محرم في المدينة، وقال أبو حنيفة وأصحابه: صيدها غير محرم، وكذلك قطع شجرها، فخالف أحاديث الباب (^٢)، واحتج الطحاوي (^٣) بحديث أنس أنه - ﷺ - دخل دارهم، وكان لأنس أخ صغير، وكان له نغير يلعب به، فقال له رسول الله - ﷺ -: \"يا أبا عمير ما فعل النغير؟ \" (^٤) ولا حجة فيه؛ لأنه ممكن أن يصاد ذلك النغير من\n_________\n(^١) سلف برقم (١٠٤) كتاب: العلم، باب: ليبلغ العلم الشاهد الغائب، ورواه مسلم (١٣٥٤) كتاب: الحج. باب: تحريم مكة وصيدها وخلاها وشجرها. وسلف أيضًا برقم (١٣٤٩) كتاب: الجنائز، باب: الاذخر والحشيش في القبر، ورواه مسلم (١٣٥٣) من حديث ابن عباس وانظر نص الكلام السالف في \"شرح ابن بطال\" ٤/ ٥٣٨.\n(^٢) انظر: \"شرح معاني الآثار\" ٤/ ١٩٣، \"المبسوط\" ٤/ ١٠٦، \"المدونة\" ١/ ٣٣٥، \"المنتقى\" ٢/ ٢٥٣، \"المجموع\" ٧/ ٤٧٢ - ٤٧٣، \"المغني\" ٥/ ١٩٣.\n(^٣) \"شرح معاني الآثار\" ٤/ ١٩٤.\n(^٤) سيأتي برقم (٦١٢٩) كتاب: الأدب، باب: الانبساط إلى الناس، ورواه مسلم (٢١٥٠) كتاب: الآداب، باب: استحباب تحنيك المولود.","vol":"12","page":506},{"text":"غير حرم المدينة، قالوا: وبدخوله الحرم صار حرميًّا، ولا نسلم لهم ذلك، وروي عن عائشة: كان لآل رسول الله - ﷺ - وحش، فإذا خرج رسول الله - ﷺ - لعب واشتد وأقبل وأدبر، فإذا أحس برسول الله - ﷺ - قد دخل، ربض (^١).\nقالوا: فحبس الوحش، وإغلاق الباب عليه دليل على إباحته، وفي البيهقي من حديث سلمة بن الأكوع قال: كنت أرمي الوحش، وأهدي لحومها إلى رسول الله - ﷺ -. وفيه: فقال لي رسول الله - ﷺ -: \"لو كنت تصيد بالعقيق لشيعتك إذا ذهبت وتلقيتك إذا جئت\" (^٢) قال البيهقي: حدث به موسى بن إبراهيم، وهو حديث ضعيف، وهو مخالفُ حديث سعد بن أبي وقاص في العقيق (^٣).\nحجة الجماعة أن الصحابة فهمت من النبي - ﷺ - تحريم الصيد في حرم المدينة؛ لأنهم أُمِروا بذلك وأفتوا به، وهم القدوة الذين يجب اتباعهم.\n_________\n(^١) رواه أحمد ٦/ ١١٢ - ١١٣، والبزار كما في \"كشف الأستار\" (٢٤٥٠) كتاب: علامات النبوة، باب: أدب الحيوانات معه، وأبو يعلى في \"المسند\" ٧/ ٤١٨ (٤٤٤١)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٩٥، والطبراني في \"الأوسط\" ٦/ ٣٤٨ (٦٥٩١)، وقال الهيثمي في \"المجمع\" ٩/ ٤: رجال أحمد رجال الصحيح.\n(^٢) \"معرفة السنن والآثار\" (٧/ ٤٤١ - ٤٤٢) (١٠٦١٨، ١٦٢٢) وحديث سلمة بن الأكوع رواه أيضا الطحاوي في \"شرح معاني الآثار\" ٤/ ١٩٥، والطبراني ٧/ ٦ (٦٢٢٢)، قال المنذري في \"الترغيب والترهيب\" ٢/ ١٥١: رواه الطبراني بإسناد حسن وتبعه الهيثمي في \"المجمع\" ٤/ ١٤، وقال الألباني في \"الضعيفة\" (٥٨٦٩): منكر جدًّا؛ فيه: موسى بن محمد التيمي متفق على تضعيفه.\n(^٣) وحديث سعد بن أبي وقاص رواه مسلم (١٣٦٤) كتاب: الحج، باب: فضل المدينة.","vol":"12","page":507},{"text":"ورووه أيضًا أبو هويرة وغيره ممن سلف، وسعد في مسلم، ورافع بن خديج، وجابر، وعبد الله بن زيد بن عاصم، وسهل بن حنيف، وأبو سعيد الخدري، وعدي بن حاتم، وعبادة، وعبد الرحمن بن عوف، وزيد بن ثابت (^١)، وروى جعفر بن محمد قال: اطلع عليَّ علىُّ بن حسين وأنا أنتف صدغي عصفور فقال: خل سبيله هذا حَرَمُ رسول الله - ﷺ -. وروي عن أبي سعيد الخدري: كان يضرب بنيه إذا صادوا فيه، ويرسل الصيد (^٢). وأخذ سعد بن أبي وقاص سلب من صاد في\nحرمها وقطع شجرها، ورواه عن النبي - ﷺ - (^٣)، إلا أن أئمة الفتوى لم\n_________\n(^١) حديث سعد رواه مسلم (١٣٦٣).\nوحديث رافع بن خديج رواه مسلم أيضًا (١٣٦١).\nوحديث جابر رواه مسلم (١٣٦٢).\nوحديث عبد الله بن زيد سيأتي برقم (٢١٢٩) كتاب: البيوع، باب: بركة صاع النبي - ﷺ -، ورواه مسلم (١٣٦٠).\nوحديث سهل بن حنيف رواه مسلم (١٣٧٥).\nوحديث أبي سعيد رواه مسلم (١٣٧٤).\nوحدث عبادة رواه البيهقي ٥/ ١٩٨ كتاب: الحج، باب: ما جاء في حرم المدينة.\nوحديث عبد الرحمن بن عوف رواه الطحاوي ٤/ ١٩١ كتاب: الصيد، باب: صيد المدينة، والبيهقي ٥/ ١٩٨ كتاب: الحج، باب: ما جاء في حرم المدينة، وحديث زيد بن ثابت أخرجه أحمد ٥/ ٨١، والطحاوي ٤/ ١٩٢، والبيهقي ٥/ ١٩٩.\nوورد بهامش الأصل: حديث زيد في \"المسند\" وكذلك حديث عبادة بن الصامت من طريقين: أحدهما: رواه عبد الله بن أحمد، عن محمد بن عباد المكي وأبو مروان العثماني، وفيه؛ مما لم يذكره الشيخ، حديث عبد الله بن سلام في تحريم الصيد وقطع الشجر، وكذلك حديث أبي حسن وهو غنم بن عبد عمرو.\n(^٢) رواه مسلم (١٣٧٤/ ٤٧٨) كتاب: الحج، باب: فضل المدينة.\n(^٣) رواه مسلم (١٣٦٤) كتاب: الحج، باب: فضل المدينة، مقتصرًا على من قطع شجرها. =","vol":"12","page":508},{"text":"يقولوا بأخذ سلبه، وإن كان هو المختار.\nقال أبو عمر: واحتج لأبي حنيفة بحديث سعد بن أبي وقاص مرفوعًا: \"من وجدتموه يصيد في حدود المدينة، أو يقطع شجرها فخلوا سبيله\" (^١) قال: وقد اتفق العلماء على أنه لا يؤخذ سلبُ من صاد في المدينة، فدل على أنه منسوخ. قال: ويحتمل أن يكون معنى النهي عن صيدها وقطع شجرها؛ لأن الهجرة كانت إليها، وكان بقاء الصيد والشجر مما يزيد في (تزينها) (^٢) ويدعو إلى إلفها، كما روى ابن عمر أن النبي - ﷺ - نهى عن هدم آطام المدينة فإنها من زينة المدينة (^٣)، قال: وليس في حديث سعد حجة؛ لضعفه، ولو صح لم\n_________\n= وأما أخذه سلب من صاد في حرمها فرواه أبو داود (٢٠٣٧) كتاب: المناسك، باب: في تحريم المدينة، وأحمد ١/ ١٧٠، وأبو يعلى في \"المسند\" ٢/ ١٣٠ (٨٠٦)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٩١. وقال الألباني في \"صحيح أبي داود\" (١٧٧٥) \"يصيد\": منكر، والمحفوظ: يقطع شجرًا.\n(^١) في بعض نسخ \"التمهيد\": \"فخذوا سلبه\" وقد سبق تخريجه.\n(^٢) في (ج) تزيينها.\n(^٣) رواه البزار كما في \"كشف الأستار\" (١١٨٩)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٩٤، والذهبي في \"تذكرة الحفاظ\" ٣/ ١٠٩٨ من طريق عبد الله بن عمر بن نافع، عن ابن عمر أن رسول الله - ﷺ - نهى عن آطام المدينة أن تهدم.\nقال الذهبي: غريب، وقال الحافظ في \"مختصر زوائد البزار\" ١/ ٤٧٨ (٨١٧): إسناده حسن، وقال الهيثمي في \"المجمع\" ٣/ ٣٠١: رواه البزار عن الحسن بن يحيى، ولم أعرفه، وبقية رجاله رجال الصحيح. اهـ.\nورواه الطحاوي ٤/ ١٩٤، والعقيلي في \"الضعفاء\" ٢/ ٣١١ - ٣١٢، وابن عدي في \"الكامل\" ٥/ ٢٧٢ من طريق عبد العزيز بن محمد الدراوردي، عن عبد الله بن نافع، عن أبيه، عن ابن عمر أن رسول الله - ﷺ - نهى عن هدم الآطام، وقال: \"إنها من زينة المدينة\".\nوأورد الحافظ في \"الفتح\" ٤/ ٨٣ الحديث بهذا اللفظ، وسكت عليه. =","vol":"12","page":509},{"text":"يكن في نسخ أخذ السلب ما يسقط ما صح من تحريم المدينة (^١).\nوقوله: (\"حُرِّمَ مَا بَيْنَ لَابَتَيِها عَلَى لِسَانِي\") يريد أن تحريمها كان بالوحي، فوجب تحريم صيدها وقطع شجرها، إلا أن جمهور العلماء -كما قاله المهلب- على أنه لا جزاء في حرمها، لكنه آثم عندهم من استحله، فإن قال الكوفيون: لما أجمعوا على سقوط الجزاء في حرمها دل أنه غير محرم، فالجواب: أنه لا حجة في هذا؛ لأن صيد مكة قد كان محرمًا على غير هذِه الأمة، ولم يكن عليهم فيه جزاء، وإنما الجزاء على أمة محمد، فليس إيجاب الجزاء فيه علة للتحريم.\nوشذ ابن أبي ذئب، وابن نافع صاحب مالك، والشافعي في أحد قوليه، فأوجبوا فيه الجزاء، و(استدل) (^٢) على سقوطه بأنه - ﷺ - لمَّا حرمها وذكر ما ذكر، لم يذكر جزاءً على من قتل الصيد، وما كان من جهته - ﷺ - ليس ببيان لما في القرآن، فليس بمحرم تحريم القرآن، وإنما هو مكروه حتى يكون بين تحريمه وبين تحريم القرآن فرق.\nوحديث سعد السالف في أخذ سلبه فلم يصح عند مالك ولا رأى العمل عليه بالمدينة، ولو صح لأوجب الجزاء على من لا سلب له،\n_________\n= وأورده الألباني أيضًا بهذا اللفظ في \"الضعيفة\" (٤٨٥٩) وقال: منكر، ثم قال: وجملة القول: أن الحديث بتمامه منكر، وأما شطره الأول، فمن الممكن تحسينه بمجموع الطريقين الضعيفين عن نافع، ولعل هذا هو وجه سكوت الحافظ على الحديث في \"الفتح\"، وتحسينه إياه فيما تقدم -قلت: يعني في \"مختصر الزوائد\" كما أوردته- وإلا فإني أستبعد جدًّا أن يحسن اسنادًا تفرد به العمري- عبد الله بن عمر- الذي جزم هو نفسه بتضعيفه. اهـ.\nقلت: ترجمه الحافظ في \"التقريب\" (٣٤٨٩) وقال: ضعيف.\n(^١) انتهى من \"التمهيد\" ٦/ ٣١٠ - ٣١١.\n(^٢) في (ج): استدلوا.","vol":"12","page":510},{"text":"ولو لم يكن على القاتل إلا ما يستر به عورته لم يجز أخذه، وكشف عورته، فثبت أن الصيد ليس مضمونًا أصلًا، ألا ترى أن صيد مكة لما كان مضمونًا لم يفترق حكم الغني والفقير، ومن له سلب ومن لا سلب له في أنه مضمون عليه أي وقت قدر، وقد قال مالك: لم أسمع أن في صيد المدينة جزاء، ومن مضى أعلم ممن بقي، فقيل له: فهل يؤكل؟ فقال: ليس كالذي يصاد بمكة، وإني لا أكرهه.\nخامسها: قول عَلِيٍّ - ﵁ - (قَالَ: مَا عِنْدَنَا شَيْءٌ سوى كِتَابُ اللهِ، وَما فِي هذِه الصَّحِيفَةُ).\nفيه: رد على ما يدَّعيه الشيعة من أن عليًّا عنده وصية من سيدنا رسول الله - ﷺ - بأمور كثيرة من أسرار العلم وقواعد من الدين.\nوفيه: جواز كتابة العلم.\nسادسها: في حديث أنس وعلي لعنة أهل المعاصي والمعاند لأوامر الشرع، وفيه: أن المحدث في حرم المدينة والمئوي للمحدث في الإثم سواء كما في حرم مكة، وأن من فعل ذلك فهو كبيرة؛ لأن اللعن لا يكون إلا عليها، لاسيما ما في هذا من المبالغة في الطرد والإبعاد عن الجنة لا عن الرحمة، كلعن الكفار.\nوالمراد باللعن هنا: العذاب الذي يستحقه على ذنبه.\nقال الخطابي: روي: محدَثًا -بفتح الدال، معناه: الرأي المحدث في الدين والسنة، أراد الإحداث نفسه، قال: ويروى بكسر الدال، يريد: الذي أحدث وفعله وجاء به (^١).\nقال أبو عبيد: الحدث كل حد لله تعالى يجب على صاحبه أن يقام\n_________\n(^١) \"أعلام الحديث\" ٢/ ٩٢٦.","vol":"12","page":511},{"text":"عليه، وهو شبيه بحديث في الرجل يأتي حدًّا من الحدود ثم يلجأ إلى الحرم أنه لا يقام عليه فيه، ولكنه يلجأ حتى يخرج منه، فإذا خرج منه أقيم عليه، فجعل الشارع حرمة المدينة كحرمة مكة في المأثم في صاحب الحد أن لا يئويه أحد حتى يخرج منه فيقام عليه الحد (^١). وقد سلف ما في هذا.\nوقوله: (\"آوى\") قال القاضي: أوى وآوى بالقصر والمد في الفعل اللازم والمتعدي جميعًا، لكن القصر في اللازم أشهر وأفصح، والمد في المتعدي أشهر وأفصح وبالأفصح جاء القرآن (^٢)، قال تعالى: ﴿إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾ [الكهف: ٦٣] فهذا في اللازم، وقال في المتعدي ﴿وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ﴾ [المؤمنون: ٥٠].\nسابعها: في قول بني النجار: (لا نطلب ثمنه إلا إلى الله).\nفيه من الفقه: إثبات الأحباس المراد بها وجه الله؛ لأنهم وهبوا البقعة للمسلمين حبسا موقوفًا عليهم، وطلبوا الأجر على ذلك من الله.\nثامنها: في حديث أبي هريرة من الفقه: أن للعالم أن يقول على غلبة الظن، ثم ينظر فيصحح النظر ويقول بعد ذلك، كما قال - ﷺ - لبني حارثة.\nتاسعها: قوله: (\"لَا يُقْبَلُ مِنْهُ صَرْف وَلَا عَدْلٌ\") هذا يمكن أن يكون في وقت دون وقت إن أنفذ الله عليه الوعيد، ليس هذِه حالهُ عند الله أبدًا؛ لأن الذنوب لا تخرج من الدين إنما يخرج منه الكفر، أعاذنا الله منه.\nومعنى \"أَخْفَرَ مُسْلِمًا\" نقض عهده. قال الخليل: أخفرت الرجل إذا لم تف بذمته، والاسم الخفور (^٣)، قال ابن فارس، يقال: أخفر عهده:\n_________\n(^١) \"غريب الحديث\" ١/ ٤٥٥.\n(^٢) \"إكمال المعلم\" ٤/ ٤٨٦.\n(^٣) \"العين\" ص ٢٥٦ مادة: (خفر).","vol":"12","page":512},{"text":"نقضه، وخفره إذا أمنه، وأخفرته: جعلت معه خفيرًا. قال: وأخفرت الرجل: نقضت عهده (^١).\nوالذمة: العهد والأمان، فأمان المسلم للكافر صحيح ويحرم التعرض له ما دام في الأمان.\nوقوله: \"يسعى بها أدناهم\" حجة لمن أجاز أمان العبد والمرأة وهو مذهب مالك والشافعي، لأنهما أدنى من الأحرار الذكور، وأبى ذلك أبو حنيفة فقال: إلا أن يكون سيده أذن له في القتال (^٢).\nوالصرف والعدل قال أبو عبيدة: العدل: الحيلة. وقيل: المثل.\nوقيل: الصرف: الدية، والعدل: الزيادة. وقال أبو عبيد عن مكحول: الصرف: التوبة، والعدل: الفدية. قال أبو عبيد: تصديقه في القرآن قوله: ﴿وَإِنْ تَعْدِلْ كُلَّ عَدْلٍ لَا يُؤْخَذْ مِنْهَا﴾ [الأنعام: ٧٠] وأما الصرف فلا أدري قوله تعالى: ﴿فَمَا تَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا﴾. [الفرقان: ١٩] من هذا أم لا، وبعض الناس يحمله على هذا. ويقال: إن الصرف النافلة، والعدل: الفريضة. قال أبو عبيد: والتفسير الأول أشبه بالمعنى (^٣).\nوعكس الحسن فقال: الصرف: الفريضة، والعدل: النافلة، وقال الأصمعي: الصرف: التوبة، والعدل: الفدية، وروي ذلك مرفوعًا (^٤).\n_________\n(^١) \"المجمل\" ٢/ ٢٩٧.\n(^٢) انظر: \"التمهيد\" ٢١/ ١٨٨، \"بداية المجتهد ونهاية المقتصد\" ٢/ ٧٣٩.\n(^٣) \"غريب الحديث\" ١/ ٤٥٥.\n(^٤) رواه الطبري في \"تفسيره\" ١/ ٣٠٧ (٨٨٧) قال: حدثني نجيح بن إبراهيم قال: حدثنا علي بن حكيم، قال: حدثنا حميد بن عبد الرحمن، عن أبيه، عن عمرو بن قيس الملائي، عن رجل من بني أمية -من أهل الشام أحسن عليه الثناء- قيل يا رسول الله - ﷺ -: ما العدل؟ قال: \"العدل الفدية\". =","vol":"12","page":513},{"text":"وقال يونس: الصرف: الاكتساب، والعدل: الفدية. وقال أبو علي البغدادي: الصرف: الحيلة والاكتساب، والعدل: الفدية والدية، صحيح في الاشتقاق، فأما من قال: الصرف: الفريضة، والعدل: النافلة، والصرف: الدية، والعدل: الزيادة على الدية، فغير صحيح في الاشتقاق.\nوقال الطبري: الصرف مصدر من قولك: صرفت نفسي عن الشيء، أصرفها صرفًا. وإنما عني به في هذا الموضع صرف راكب الذنب وهو المحدث في الحرم حدثًا من سفك دم، أو استحلال محرمٍ، فلا تقبل توبته، والعدل: ما يعدله من الفدية والبدل، وكل ما عادل الشيء من غير جنسه وكان له مثلًا من وجه الجزاء لا من وجه المشابهة في الصورة والخلقة فهو له عدل -بفتح العين- ومنه قوله تعالى: ﴿وَإِنْ تَعْدِلْ كُلَّ عَدْلٍ لَا يُؤْخَذْ مِنْهَا﴾ [الأنعام: ٧٠] بمعنى وإن تفد كل فدية. وأما العدل -بكسر العين- فهو مثل الحمل المحمول على الظهر، يقال: عندي غلام عِدل غلامك، وشاة عِدل شاتك -بكسر العين- إذا كان يعدله، وذلك في كل مثل الشيء من جنسه، فإذا أراد أن عنده قيمته من غير جنسه فتحت العين، فتقول: عندي عَدل شاتك من الدراهم. وقد ذكر عن بعض العرب أنهم يكسرون العين من العِدل الذي هو الفدية، وذلك لتقارب معنى العدل عندهم.\n_________\n= قلت: وهو حديث ضعيف؛ فيه مبهم، وهذا المبهم ليس صحابيًا، إذ لو كان صحابيًا لصح الحديث؛ لأن إبهام الصحابي لا يضر الحديث؛ لأن الصحابة كلهم عدول، وهذا الرجل المبهم الراجح أنه تابعي؛ لأن الراوي عنه وهو عمور بن قيس الملائي، ترجمة الحافظ في \"التقريب\" (٥١٠٠) قال: ثقة متقن عابد، من السادسة مات سنة بضع وأربعين، والطبقة السادسة عند الحافظ كما أوضح في مقدمة كتابه: طبقة لم يثبت لهم لقاء أحد من الصحابة فالحديث مرسل فيه مبهم.","vol":"12","page":514},{"text":"وفي \"المحكم\": الصرف: الوزن، والعدل: الكيل، وقيل: الصرف: القيمة، والعدل: الاستقامة (^١).\nقال عياض: قيل في معنى ذلك: أي لا تقبل فريضته ولا نافلته قبول رضى وإن قبلت قبول جزاء. وقيل: القبول هنا بمعنى تكفير الذنب بها. قال: وقد تكون بمعنى الفدية هنا؛ لأنه لا يجد في القيامة فداء يفتدي به، بخلاف غيره من المذنبين الذين يتفضل الله على من شاء منهم بأن يفديه من النار، يهودي أو نصراني (^٢)، كما ثبت في الصحيح (^٣).\nوقال ابن التين: تحصلنا على ستة أقوال في الصرف: الحيلة، النافلة، التوبة، الفريضة، الاكتساب، الوزن، والعدل أربعة: النافلة، الفدية، الفريضة -قاله البخاري وغيره- الكيل، قاله القزاز عن غيره. وقال ابن فارس: العدل: الفداء هنا (^٤).\nعاشرها: معنى قوله: \"غَيْرِ مَوَالِيهِ\" يحتمل الحلف والموالاة، ولم يجعل إذن الموالي شرطًا في جواز ادعاء نسب أراد، لكن ذكره توكيدًا للتحريم، يبينه الحديث الآخر: \"مَنْ تَوَلَّى غيرِ مَوَالِيهِ، فَعَلَيْهِ لَعْنَةُ اللهِ\" (^٥).\n_________\n(^١) \"المحكم\" ٨/ ٢٠١.\n(^٢) \"إكمال المعلم\" ٤/ ٤٨٧. بتصرف.\n(^٣) روى مسلم (٢٧٦٧) كتاب: التوبة، باب: قبول توبة القاتل وإن كثر قتله. عن أبي\nموسى الأشعري مرفوعًا: \"إذا كان يوم القيامة دفع الله -﷿- إلى كل مسلم يهوديًا أو نصرانيًا، فيقول: \"هذا فكاكك من النار\".\n(^٤) \"مجمل اللغة\" ٣/ ٦٥٢.\n(^٥) رواه مسلم (١٥٠٨) كتاب: العتق، باب: تحريم تولي العتيق غير مواليه، من حديث أبي هريرة مرفوعًا.","vol":"12","page":515},{"text":"<span data-type='title' id=toc-1407>٢ - باب فَضْلِ المَدِينَةِ، وَأَنَّهَا تَنْفِي النَّاسَ</span>\n١٨٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ: سَمِعْتُ أَبَا الحُبَابِ سَعِيدَ بْنَ يَسَارٍ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ -، يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ القُرَى يَقُولُونَ: يَثْرِبُ، وَهْيَ المَدِينَةُ، تَنْفِي النَّاسَ كَمَا يَنْفِي الكِيرُ خَبَثَ الحَدِيدِ\". [مسلم: ١٣٨٢ - فتح: ٤/ ٨٧]\nذكر فيه حديث مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، سَمِعْتُ أَبَا الحُبَابِ سَعِيدَ بْنَ يَسَارٍ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ القُرَى يَقُولُونَ: يَثْرِبُ، وَهْيَ المَدِينَةُ، تَنْفِي النَّاسَ كَمَا يَنْفِي الكِيرُ خَبَثَ الحَدِيدِ\".\nهذا الحديث أخرجه مسلم أيضًا (^١) قال ابن عبد البر: كذا هو في \"الموطأ\" عند جماعة الرواة، ورواه إسحاق بن عيسى الطباع، عن مالك، عن يحيى، عن سعيد بن المسيب، عن أبي هريرة، وهو خطأ (^٢). ورواه الدارقطني في \"غرائب مالك\" كما رواه الطباع من حديث أحمد بن بكر بن خالد السلمي، عن مالك، وأخرجه مسلم بلفظ: \"ألا إن المدينة كالكير تخرج الخبث، لا تقوم الساعة حتى تنفي المدينة شرارها نفي الكبير خبث الحديد\" (^٣).\nوفي كتاب \"أسباب الحديث\" لعبد الغني بن سعيد أنه - ﷺ - قال هذا لما جاءه الأعرابي يستقيله البيعة.\nوفي \"الموطأ\" للدارقطني: قال يونس: قال ابن وهب: قلت\n_________\n(^١) مسلم (١٣٨٢) كتاب: الحج، باب: المدينة تنفي شرارها.\n(^٢) \"التمهيد\" ٢٣/ ١٧٠.\n(^٣) مسلم (١٣٨١).","vol":"12","page":516},{"text":"لمالك: \"ما تأكل القرى؟ \" قال: تفتحها. وفي رواية ابن حبيب عنه: بفتح القرى، وتفتح منها القرى؛ لأن من المدينة افتتحت المدائن كلها بالإسلام.\nوقال ابن بطال: معنى \"تأكل القرى\" أي: بفتح أهلها القرى، فيأكلون أموالهم، ويسبون ذراريهم، ويقتلون مقاتلتهم، وهذا من فصيح كلام العرب، تقول: أكلنا بني فلان، وأكلنا بلد كذا. إذا ظهروا على أهله وغلبوهم، وقال الخطابي: \"تأكل القرى\" يريد أن الله ينصر الإسلام بأهل المدينة وهم الأنصار- وتفتح على أيديهم القرى، ويغنمها إياهم فيأكلونها، وهذا في الاتساع والاختصار كقوله تعالى: ﴿وَسئَلِ اَلقَريَةَ﴾ [يوسف: ٨٢] يريد أهلها. وكان - ﷺ - قد عرض نفسه على قبائل العرب أيهم ينصره فيفوز بالفخر في الدنيا والثواب في الآخرة، فلم يجد في القوم من يرضى بمعاداة من جاوره، ويبذل نفسه وماله لله، فمثل الله تعالى المدينة في منامه، ورأى أنه يؤمر بالهجرة إليها، ووصف ذلك للصديق، وقد كان عاقد قومًا من أهلها، وسألوه أن ينظروا فيما يريدون أن يعقدوا معه، فخرج مع الصديق إلى المدينة، ففتح الله بها جميع الأمصار، حتى مكة التي كانت موطنه (^١).\nوقال ابن التين: معنى \"تأكل القرى\": تفتحها منها، ويأكل أهلها غنائم القرى. قال القاضي عبد الوهاب: لا معنى لقوله: \"تأكل القرى\" إلا رجوع فضلها عليها وزيادتها على غيرها.\nوقال النووي: معناه: أنها مركز جيوش الإسلام في أول الأمر، وأن\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٤/ ٥٤٣.","vol":"12","page":517},{"text":"أكلفا وميرتها يكون من القرى المفتتحة، وإليها تساق غنائمها (^١).\nوقوله: (\"أُمِرْتُ بِقَرْيَةٍ\") يريد: أمرت بالهجرة إليها، قاله ابن بطال (^٢)، وابن التين، فإن كان قاله بمكة فلا نسخ، وإن كان بالمدينة فبسكناها.\nوقوله: (\"يَقُولُونَ: يَثْرِبُ\") يعني: أن بعض الناس من المنافقين يسمونها كذلك، فكره أن تسمى باسمها في الجاهلية، وسماها الله فلا تسمى بغير ما سماها، وكانوا يسمونها يثرب باسم أرض بها، فغير النبي - ﷺ - اسمها وسماها طيبة وطابة (^٣)؛ لحسن لفظها؛ كراهة التثريب، وهو التوبيخ والملامة، وإنما سميت في القرآن بها على وجه الحكاية لتسمية المشركين، وفي \"مسند أحمد\" كراهية تسميتها بذلك (^٤)، وقد روي عنه أنه قال: \"من قال: يثرب فكفارته أن يقول: المدينة، عشر مرات\" (^٥)، يريد بذلك التوكيد أن يقال لها: المدينة،\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٩/ ١٥٤.\n(^٢) \"شرح ابن بطال\" ٤/ ٥٤٢.\n(^٣) ورد بهامش الأصل: في مسلم مرفوعًا أن الله تعالى سماها طابة، وفي غيره من قوله - ﷺ -: \"هي طابة هي طابة\" كأن الشيخ أشار، إلى ما رواه أحمد فقال: حدثنا إبراهيم بن مهدي: ثنا صالح ابن عمر، عن يزيد بن أبي زياد، عن عبد الرحمن بن أبي ليلى، عن البراء بن عازب قال: قال النبي - ﷺ -: \"من سمى المدينة يثرب فليستغفر الله -﷿- هي طابة، هي طابة\" والظاهر أنه متمسك عيسى بن دينار.\n(^٤) \"مسند أحمد\" ٤/ ٢٨٥ من حديث البراء مرفوعًا: \"من سمى المدينة يثرب فليستنفر الله -﷿- هي طابة هي طابة\". وكذا رواه ابن شبة في \"تاريخ المدينة\" ١/ ١٦٥، وأبو يعلى ٣/ ٢٤٧ - ٢٤٨ (١٦٨٨)، والروياني ١/ ٢٤٠ (٣٤٦)، وابن عدي في \"الكامل\" ٩/ ١٦٥، وضعفه الألباني في \"الضعيفة\" (٤٦٠٧).\n(^٥) أورده البخاري في \"التاريخ الكبير\" ٦/ ٢١٧، وابن أبي حاتم في \"الجرح والتعديل\" ٦/ ١٤٨، ورواه العقيلي في \"الضعفاء\" ٣/ ١٩٨، وأورده ابن عدي في =","vol":"12","page":518},{"text":"وصارت معرفة بالألف والسلام لأنها انفردت بجميع خصال الإسلام، ولا يقول أحد: المدينة لبلد فيعرف ما يريد القائل إلا لها خاصة.\nوقال عيسى بن دينار: من سماها بذلك كتبت عليه خطيئة.\nقلت: كان سيدنا رسول الله - ﷺ - يحب الاسم الحسن ويكره القبيح (^١)، وطيبة من الطيب، وهو الرائحة الحسنة، والطاب والطيب لغتان بمعنى، وقال الخطابي: لطهارة تربتها، وقيل: من طيب العيش بها. وقال البكري في \"معجمه\": سميت بيثرب بن قابل بن إرم بن سام بن نوح؛ لأنه أول من نزلها (^٢).\nوفي \"مختصر الزاهر\" لأبي إسحاق الزجاجي (^٣): سميت بيثرب بن\n_________\n= \"الكامل\" ٦/ ٢٩٨ في ترجمة عثمان بن خالد (١٣٣٤)، وقال منكر الحديث، وكذا أورده الذهبي في \"الميزان\" ٣/ ٤٢٩، والحافظ في \"اللسان\" ٤/ ١٣٣ من طريق إبراهيم بن طهمان، عن عباد بن إسحاق، عن عثمان بن حفص، عن إسماعيل بن محمد بن سعد، عن أبيه، عن جده، عن النبي - ﷺ - من قال: \"يثرب مرة مرة فليقل المدينة عشرًا\".\nقلت: عثمان بن حفص قال البخاري: في إسناده نظر، وقال بعد أن أورد هذا الحديث في ترجمته: لا يتابع عليه.\n(^١) دل على ذلك حديث رواه أحمد ١/ ٤٢٧، ٣٠٤، ٣١٩، والطيالسي ٤/ ٤٠٨ - ٤٠٩ (٢٨١٣)، وابن حبان ١٣/ ١٣٩ - ١٤٠ (٥٨٢٥)، وابن عدي ٦/ ٤٤٨، والبغوي في \"شرح السنة\" ١٢/ ١٧٥ (٣٢٥٤) من حديث عكرمة، عن ابن عباس، قال: كان رسول الله - ﷺ - يتفاءل ولا يتطير وكان يحب الاسم الحسن. قال الهيثمي في \"المجمع\" ٨/ ٤٧: فيه ليث بن أبي سليم، وهو ضعيف بغير كذب، وصححه الألباني في \"الصحيحة\" (٧٧٧).\n(^٢) \"معجم ما استعجم\" ٤/ ١٣٨٩.\n(^٣) قلت: هو شيخ العربية أبو القاسم عبد الرحمن بن إسحاق -لا أبو إسحاق كما ذكر المصنف ﵀- الزجاجي البغدادي النحوي، توفي سنة أربعين وثلاث مائة بطبرية. انظر: \"سير أعلام النبلاء\" ١٥/ ٤٧٥ (٢٦٨) قال حاجي خليفة في \"كشف =","vol":"12","page":519},{"text":"(قابلة) (^١) بن مهلائيل بن إرم بن عبيل بن عوص بن إرم بن سام؛ لأنه أول من سكنها عند الغرق وبناها، ونزل أخوه خيبر بن قابلة بخيبر.\nواشتقاق المدينة من دان إذا أطاع، أو من مدن بالمكان إذا أقام به، وجمعها: مدن بإسكان الدال وضمها، ومدائن بالهمز وتركه، وهو الفصيح، وبه جاء القرآن. قال ابن سيده: المدينة: الحصين يبنى في أُصْطُمَّةِ الأرض، وعن الفارسي: مدينة، فعيلة، وإذا نسب إلى المدينة فالرجل والثوب مدني، والطير ونحوه مديني (^٢).\nقال سيبويه: وأما قولهم: مدائني، كأنهم جعلوا هذا البناء اسمًا للبلد.\nوفي \"الجامع\": قيل: هي مفعلة، أي: تملكت وفي \"الصحاح\": إذا\nنسبت إلى مدينة المنصور قلت: مديني، وإلى مدائن كسرى، قلت: مدائني (^٣). وفي \"مختصر العين\": رجل مديني، وحمام مدني.\nوقوله: (\"تَنْفِي النَّاسَ\") قال ابن فارس: نفي الشيء ينفيه نفيًا، وانتفي هما (^٤). وحكى الهروي عن أبي منصور: نفيت الشيء نفيًا، قال: وهو حرف صحيح غريب في اللغة.\n_________\n= الظنون\" (٢/ ٩٤٧): \"الزاهر\" في معاني الكلام الذي يستعمله الناس لأبي بكر محمد بن أبي محمد القاسم الأنباري النحوي، المتوفي سنة ثمان وعشرين وثلاث مائة، وهو مجلد، شرحه واختصره الشيخ الإمام أبو القاسم عبد الرحمن بن إسحاق الزجاجي المتوفي سنة أربعين وثلاثمائة.\n(^١) كذا بالأصل، وفي \"معجم ما استعجم\" (٤/ ١٣٨٩)، و\"معجم البلدان\" (٥/ ٤٣٠): قانية، ولعله الصواب.\n(^٢) \"المحكم\" ١٠/ ٧١.\n(^٣) \"الصحاح\" ٦/ ٢٢٠١.\n(^٤) \"مجمل اللغة\" ٤/ ٨٧٧.","vol":"12","page":520},{"text":"ومعنى الحديث: من أراد الله -﷿- نقص حظه من الأجر قيضه للخروج منها؛ رغبة عنها.\nقال ابن عبد البر: وأراد شرارهم، ألا ترى أنه مثل ذلك وشبهه بما يصنع الكبير في الحديد، والكير إنما ينفي رديء الحديد، وخبثه ولا ينفي جيده. قال: وهذا عندي -والله أعلم- إنما كان في حياته، فحينئذ لم يكن يخرج من المدينة؛ رغبة عن جواره فيها إلا من لا خير فيه، وأما بعد وفاته فقد خرج منها الخيار والفضلاء والأبرار (^١). وكذا قال القاضي: الأظهر أنه يختص بزمنه؛ لأنه لم يكن يصبر على الهجرة والمقام معه إلا من ثبت إيمانه (^٢).\nقال النووي: وهذا ليس بظاهر؛ لأن في \"صحيح مسلم\": \"لا تقوم الساعة حتى تنفي المدينة شرارها كما ينفي الكبير خبث الحديد\" (^٣) وهذا -والله أعلم- زمن الدجال (^٤).\nوالكير هو قار الحديد والصائغ، وليس الجلد الذي تسميه العامة كيرًا، قال أهل العلم باللغة: ومنه حديث أبي أمامة وأبي ريحانة مرفوعًا: \"الحمى كير من جهنم، وهي نصيب المؤمن من النار\" (^٥).\n_________\n(^١) \"التمهيد\" ٢٣/ ١٧١.\n(^٢) \"إكمال المعلم\" ٤/ ٥٠٠.\n(^٣) مسلم (١٣٨١).\n(^٤) \"شرح صحيح مسلم\" ٩/ ١٥٤.\n(^٥) حديث أبي أمامة رواه أحمد ٥/ ٢٥٢، ٢٦٤، وأحمد بن منيع في \"مسنده\" كما في \"إتحاف الخيرة المهرة\" ٤/ ٤١٤ (٣٨٥٣)، والروياني في \"مسنده\" ٢/ ٣١٢ (١٢٦٩)، والطحاوي في \"شرح مشكل الآثار\" ٧/ ٣٦٨ - ٣٦٩ (٥٣٥٥ - تحفة)، والطبراني ٨/ ٩٣ (٧٤٦٨)، والبيهقي في \"الشعب\" ٧/ ١٦١ (٩٨٤٣)، والخطيب في \"تالي التلخيص\" ٢/ ٣٦٢ (٢١٨)، وابن عبد البر في \"التمهيد\" ٦/ ٣٥٩، =","vol":"12","page":521},{"text":"وفي \"المحكم\": الكبير: الزق الذي ينفخ فيه الحداد، والجمع: أكيار وكيرة. وأما ثعلب فقال في \"فسيره\" مقاديم كيران ضخام الأرانب: إن مقاديم الكيران تسوَد من النار، فكسَّر كيرًا على كيران.\nقال: وليس ذلك بمعروف في كتب اللغة، إنما الكيران جمع الكور، وهو الرحل. ولعل ثعلبًا إنما قال: مقاديم الأكيار (^١).\nقلت: قد ذكر ابن دريد وغيره أكيارًا في الجمع. وفي \"الجامع\" للقزاز: الكبير هو الذي ينفخ فيه؛ ولذلك قال الشاعر: غير مستعار، وإنما يريد الزق. وقال قوم: الكبير: الزق، والكور: هو البناء، وأنكره أكثرهم. وفي الحديث ما يدل على صحة اللغتين. وفي \"الصحاح\" و\"المجمل\": عن أبي عمرو: كير الحداد، هو زق أو جلد غليظ ذو حافات (^٢).\nوقال ابن التين: إنه الفرن المبني يحمى، فيخرج منه خبث الحديد، وفيه لغتان: كير وكور، ثم ذكر ما نقله القزاز السالف قبل، والصواب أن يكون الكبير المذكور في الحديث الفرن؛ لأنه هو الذي يسبك فيه الحديد، ففيه يخرج الخبث.\n_________\n= ٢٣/ ١٧١، والمزي في \"التهذيب\" ٣٣/ ٤١٤ - ٤١٥، وقال الهيثمي في \"المجمع\" ٢/ ٣٠٥ فيه أبو حصين الفلسطيني ولم أر له راويًا غير محمد بن مطرف. وانظر: \"الصحيحة\" (١٨٨٢) وحديث أبي ريحانة رواه البخاري في \"التاريخ الكبير\" ٧/ ٦٣، والطحاوي ٧/ ٣٦٩ (٥٣٥٦ - تحفة)، وابن قانع في \"معجم الصحابة\" ١/ ٣٤٥، والبيهقي في \"الشعب\" ٧/ ١٦١ - ١٦٢ (٩٨٤٦)، وابن عبد البر ٦/ ٣٦٠.\nقال الحافظ ابن رجب الحنبلي في \"التخويف من النار\" ص ٢٥١: حديث: \"الحمى حظ المؤمن من النار\". إسناده ضعيف. وانظر \"الصحيحة\" (١٨٨٢).\n(^١) \"المحكم\" ٧/ ٨١.\n(^٢) \"الصحاح\" ٢/ ٨١١، \"المجمل\" ٣/ ٧٧٤.","vol":"12","page":522},{"text":"ومثله الحديث الآخر: \"مثل الجليس السوء كمثل صاحب الكبير، إن لم يلحقك شرره لحقك نتنه\" (^١) قال أبو عبد الله بن أبي صفرة: هذا الحديث حجة لمن فضَّل المدينة على مكة؛ لأنها هي التي أدخلت مكة وسائر القرى في الإسلام، فصارت القرى ومكة في صحائف أهل المدينة، وإليه ذهب مالك وأهل المدينة، وروي عن أحمد خلافًا لأبي حنيفة والشافعي، وقد أوضحنا المسألة في باب: فضل مسجد مكة والمدينة، فراجعه.\nقال أبو محمد ابن حزم: روى القطع بتفضيل مكة على المدينة عن سيدنا رسول الله - ﷺ - جابر وأبو هريرة وابن عمر وابن الزبير وعبد الله بن عدي -منهم ثلاثة مدنيون- بأسانيد في غاية الصحة (^٢)، قال: وهو قول\n_________\n(^١) سيأتي برقم (٢١٠١) كتاب: البيوع، باب: في العطار وبيع المسك، ورواه مسلم (٢٦٢٨) كتاب: البر والصلة، باب: استحباب مجالسة الصالحين. من حديث أبي موسى الأشعري.\n(^٢) حديث جابر رواه ابن ماجه (١٤٠٦) كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في فضل الصلاة في المسجد الحرام ومسجد النبي - ﷺ -، وأحمد ٣/ ٣٤٣، والطحاوي في \"شرح مشكل الآثار\" -﷿- \"تحفة\" ١/ ٤٣٧ (٤٢٣)، وابن عبد البر في \"التمهيد\" ٦/ ٢٧.\nبلفظ: \"صلاة في مسجدي هذا أفضل من ألف صلاة فيما سواه، إلا المسجد الحرام، وصلاة في المسجد الحرام أفضل من مائة ألف صلاة فيما سواه\". قال البوصيري في \"مصباح الزجاجة\" ٢/ ١٣: إسناده صحيح، رجاله ثقات، وصححه الألباني في \"صحيح ابن ماجه\" (١١٥٥).\nوحديث أبي هريرة رواه النسائي في \"الكبرى\" ٢/ ٤٨٠ (٤٢٥٤)، وأبو يعلى ١٠/ ٣٦٢ (٥٩٥٤) أن رسول الله - ﷺ - قال وهو بسوق في مكة: \"والله إنك لخير أرض الله، وأحب أرض الله إلى الله -﷿-، ولولا أني أخرجت منك ما خرجت\".\nوحديث ابن عمر رواه الطبراني ١٢/ ٣٦١ - ٣٦٢ (١٣٣٤٧) بنحو حديث أبي هريرة. =","vol":"12","page":523},{"text":"جماعة الصحابة وجمهور العلماء (^١).\nواحتج (^٢) مقلدو مالك بأخبار ثابتة، منها قوله: \"إن إبراهيم حرم مكة ودعا لها، وإني حرمت المدينة كما حرم إبراهيم\" (^٣).\n_________\n= وحديث ابن الزبير رواه أحمد ٤/ ٥، وعبد بن حميد في: \"المنتخب\" ١/ ٤٦٥ (٥٢٠)، والفاكهي في \"أخبار مكة\" ٢/ ٨٩ - ٩٠ (١١٨٣)، والبزار كما في \"الكشف\" (٤٢٥)، والطحاوي في \"شرح مشكل الآثار\" كما في \"التحفة\" ١/ ٤٣٦ (٤٢١)، وابن حبان ٤/ ٤٩٩ (١٦٢٠)، وابن عدي في \"الكامل\" ٣/ ٣٢٢ - ٣٢٣، والبيهقي ٥/ ٢٤٦، وابن عبد البر في \"التمهيد\" ٦/ ٢٤ - ٢٥. بنحو حديث جابر. قال الهيثمي في \"المجمع\" ٤/ ٤ - ٥: رواه أحمد والبزار والطبراني، ورجال أحمد\nوالبزار رجال الصحيح.\nوالحديث أصله سلف برقم (١١٩٠)، ورواه مسلم (١٣٩٤).\nوحديث عبد الله بن عدي، رواه الترمذي (٣٩٢٥) كتاب: المناقب، باب: في فضل مكة، وابن ماجه (٣١٠٨) كتاب: المناسك، باب: فضل مكة، وأحمد ٤/ ٣٠٥، والدارمي ٣/ ١٦٢٣ - ١٦٣٣ (٢٥٥٢) كتاب: السير، باب: إخراج النبي - ﷺ - من مكة، ويعقوب بن سفيان في \"المعرفة والتاريخ\" ١/ ٢٤٤ - ٢٤٥، والفاكهي ٤/ ٢٠٦ - ٢٠٧ (٢٥١٤)، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٤٤٧ - ٤٤٨ (٦٢١ - ٦٢٢)، والنسائي في \"الكبرى\" ٢/ ٤٧٩ - ٤٨٠ (٤٢٥٢ - ٤٢٥٣)، وابن حبان ٩/ ٢٢ (٣٧٠٨)، والحاكم ٣/ ٢٨٠، وابن عبد البر في \"التمهيد\" ٢/ ٢٨٩، والمزي في \"التهذيب\" ١٥/ ٢٩١ - ٢٩٢. بنحو حديث أبي هريرة.\nوهذا الحديث أشار الترمذي إلى صحته، وكذا أبو حاتم وأبو زرعة كما في \"العلل\" ١/ ٢٨٠ (٨٣٠)، وصححه الألباني في \"الثمر المستطاب\" ١/ ٥٠٩.\n(^١) \"المحلى\" ٧/ ٢٩٠.\n(^٢) من هذا الموضع هو من كلام ابن حزم، وسيطيل المصنف -﵀- النفس في النقل عنه، وأحيانًا يتكلم المصنف في أثناء كلام ابن حزم، ويصدره بقوله: قلت: ثم يستكمل النقل عنه. انظر: \"المحلى\" ٧/ ٢٧٩ - ٢٨٩.\n(^٣) سيأتي برقم (٢١٢٩) كتاب: البيوع، باب: بركة صاع النبي - ﷺ -، ورواه مسلم (١٣٦٢) كتاب: الحج، باب: فضل المدينة، من حديث جابر.","vol":"12","page":524},{"text":"وهذا لا حجة لهم فيه، إنما فيه الحرمة فقط، وبقوله: \"اللهم بارك لنا في تمرنا ومدنا\" (^١) وبقوله: \"اللهم اجعل بالمدينة ضعفي ما جعلت بمكة من البركة\" (^٢) ولا حجة فيه، إنما فيه الدعاء للمدينة، وليس من باب الفضل في شيء، وبقوله: \"المدينة كالكير\" (^٣) ولا حجة فيه؛ لأن هذا إنما هو في وقت دون وقت، وقوم دون قوم، وخاص دون عام، وبقوله في النسائي: \"ليس من بلد إلا سيطؤه الدجال إلا المدينة ومكة\" (^٤) ومعنى وطئه: أَمره وتقويه، لا يمكن غير هذا تفسير لما أسلفناه.\nقلت: لكن ظاهر حديث فاطمة بنت قيس في مسلم: \"فلا يدع قرية إلا هبطها\" (^٥) يخالفه، وفي \"الأوسط\" للطبراني من حديث أبي هريرة وابن عمر مرفوعًا \"ينزل الدجال خندق المدينة، فأول من يتبعه النساء والإماء\" الحديث (^٦).\n_________\n(^١) يأتي برقم (١٨٨٩) كتاب: فضائل المدينة، باب: كراهية النبي - ﷺ - أن تعرى المدينة، ورواه مسلم (١٣٧٦) كتاب: الحج، باب: الترغيب في سكنى المدينة. من حديث عائشة.\n(^٢) يأتي برقم (١٨٨٥) كتاب: فضائل المدينة، ورواه مسلم (١٣٦٩) كتاب: الحج، باب: فضل المدينة، من حديث أنس.\n(^٣) يأتي برقم (١٨٨٣) كتاب: فضائل المدينة، باب: المدينة تنفي الخبث، ورواه مسلم (١٣٨٣) كتاب: الحج، باب: المدينة تنفي شرارها، من حديث جابر.\n(^٤) يأتي برقم (١٨٨١) كتاب: فضائل المدينة، باب: لا يدخل الدجال المدينة، ورواه مسلم (٢٩٤٣) كتاب: الفتن، باب: قصة الجساسة، والنسائي في \"الكبرى\" ٢/ ٤٨٥ (٤٢٧٤) كتاب: الحج، باب: منع الدجال من المدينة. من حديث أنس.\n(^٥) مسلم (٢٩٤٢) كتاب: الفتن وأشراط الساعة، باب: قصة الجساسة.\n(^٦) حديث ابن عمر رواه أحمد ٢/ ٦٧، والطبراني في \"الكبير\" ١٢/ ٣٠٧ - ٣٠٨ =","vol":"12","page":525},{"text":"وفي حديث النواس بن سمعان في الصحيح: شدة إسراعه (^١).\nوبقوله: \"والمدينة خير لهم لو كانوا يعلمون\" (^٢) وهذا إنما هو إخبار أنها لهم خير من اليمن والشام والعراق، وهو أيضًا في خاص لا عام.\nوبقوله: (\"تَأْكُلُ القُرى\") وهذا إنما هو المدينة تفتح الدنيا، وقد فتحت خرسان وسجستان وفارس وكرمان من البصرة وليس في ذلك دلالة على فضل البصرة على مكة، وبقوله: \"إن الإيمان يأرز إلى المدينة كلما تأرز الحية إلى جحرها\" (^٣) وهذا إنما هو خبر عن وقت دون وقت، وفيه زيادة توضح لو صح ما ذكرناه رواها مسلم: \"إن الإسلام بدأ غريبًا وسيعود غريبًا كما بدأ، وهو يأرز بين المسجدين كما تأرز الحية إلى جحرها\" (^٤) ففيه بيان أن الإيمان يأرز بين المسجدين: مسجد مكة والمدينة، وبقول أنس: كان - ﷺ - إذا قدم من سفر فنظر إلى جدرات المدينة أوضع راحلته من حبها (^٥)، وهذا ليس\n_________\n= (١٣١٩٧)، \"الأوسط\" ٤/ ٢٤٦ (٤٠٩٩) وقال الهيثمي في \"المجمع\" ٧/ ٣٤٧: في الصحيح بعضه، رواه أحمد، والطبراني في \"الأوسط\"، وفيه ابن إسحاق، وهو مدلس، وقال الألباني في \"قصة المسيخ الدجال\" ص ٨٨: إسناده حسن لولا عنعنة محمد بن إسحاق.\nوحديث أبي هريرة رواه الطبراني في \"الأوسط\" ٥/ ٣٣١ - ٣٣٢ (٥٤٦٥)، وقال الهيثمي في \"المجمع\" ٧/ ٣٤٩: رجاله رجال الصحيح، غير عقبة بن مكرم الضبي، وهو ثقة.\n(^١) رواه مسلم (٢٩٣٧) كتاب: الفتن، باب: ذكر الدجال، وفيه أن سرعته كالغيث استدبرته الريح.\n(^٢) سيأتي قريبًا برقم (١٨٧٥).\n(^٣) سيأتي قريبًا برقم (١٨٧٦).\n(^٤) مسلم (١٤٦) كتاب: الإيمان، باب: بيان أن الإسلام بدأ غريبًا.\n(^٥) سيأتي برقم (١٨٨٦) كتاب: فضائل المدينة.","vol":"12","page":526},{"text":"فيه إلا حبها فقط، وبقوله: \"لا يكيد أحد أهل المدينة إلا انماع كما ينماع الملح في الماء\" (^١) وقال: \"لا يريد أحد أهل المدينة بشر إلا أذابه الله في النار ذوب الرصاص\" (^٢) \"ومن أخاف أهل المدينة أخافه الله\" (^٣) وقال مثل هذا فيمن أحدث فيها حدثًا أو آوى محدثًا، وهذا إنما فيه الوعيد لمن كاد أهلها، ولا يحل كيد مسلم، وبقوله: \"لا يثبت على لأوائها وشدتها أحد إلا كنت له شفيعًا أو شهيدًا يوم القيامة\" (^٤).\nوإنما فيه الحث على الثبات على شدتها، وأنه يكون له شفيعًا، وقد صح أنه شفيع لجميع أمته (^٥)، وبقوله: \"اللهم حبب إلينا المدينة كحبنا مكة أو أشد\" (^٦) وإنما هذا دعاء لا تفضيل، وبقوله: \"لقاب قوس أحدكم\n_________\n(^١) سيأتي قريبًا برقم (١٨٧٧).\n(^٢) رواه مسلم (١٣٦٣) كتاب: الحج، باب: فضل المدينة، من حديث سعد بن أبي وقاص.\n(^٣) رواه أحمد ٤/ ٥٥ - ٥٦، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ١٧١ (٢١٥٢)، والنسائي في \"الكبرى\" ٢/ ٤٨٣ (٤٢٦٥ - ٤٢٦٦)، وابن قانع في \"معجم الصحابة\" ١/ ٢٩٩، والطبراني ٧/ ١٤٣ - ١٤٤ (٦٦٣١ - ٦٦٣٧)، وأبو نعيم في \"الحلية\" ١/ ٣٧٢ من حديث عطاء بن يسار عن السائب بن خلاد. ورواه ابن حبان ٩/ ٥٥ (٣٧٣٨) كتاب: الحج، باب: فضل المدينة. من حديث محمد بن جابر بن عبد الله، عن أبيه جابر بن عبد الله الأنصاري. والحديث صححه الألباني في \"الصحيحة\" (٢٣٠٤، ٣٦٧١).\n(^٤) رواه مسلم (١٣٧٨) كتاب: الحج، باب: الترغيب في سكنى المدينة، من حديث أبي هريرة.\n(^٥) حديث الشفاعة سيأتي برقم (٦٥٦٥) كتاب: الرقاق، باب: صفة الجنة والنار، ورواه مسلم (١٩٣) كتاب: الإيمان، باب: أدنى أهل الجنة منزلة، من حديث أنس.\n(^٦) سيأتي برقم (١٨٨٩) كتاب: فضائل المدينة، باب (١٢)، ورواه مسلم (١٣٧٦) كتاب: الحج، باب: الترغيب في سكنى المدينة والصبر على لأوائها. من حديث عائشة.","vol":"12","page":527},{"text":"من الجنة خير من الدنيا وما فيها\" (^١) وقال أيضًا: \"ما بين بيتي ومنبري روضة من رياض الجنة، ومنبري على حوضي\" (^٢) وأرادوا أن يبينوا من هذا أن مكة من الدنيا كموضع قاب قوس من تلك الروضة خير من مكة، وليس كما ظنوه، ولو كانت كذلك لكانت مصر والكوفة وهيت (^٣) خيرًا من مكة والمدينة؛ لأنه قد صح أنه قال: \"سيحان وجيحان والفرات والنيل من أنهار الجنة\" (^٤) (^٥) وهذا ما لا يجوز قوله، وليس هذان الحديثان كما يظنه بعض الأغبياء أن تلك الروضة قطعة مقتطعة من الجنة، وأن هذِه الأنهار تهبط من الجنة، وهذا باطل؛ لأن الله تعالى يقول في الجنة: ﴿إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى (١١٨)﴾ الآية [طه: ١١٨].\nفهذِه صفة الجنة بلا شك، وليست هذِه صفة الأنهار المذكورة\n_________\n(^١) سيأتي برقم (٢٧٩٣) كتاب: الجهاد، باب: الغدوة والروحة في سبيل الله، من حديث أبي هريرة.\n(^٢) سيأتي برقم (١١٩٦) كتاب: فضل الصلاة في مسجد مكة والمدينة، ورواه مسلم (١٣٩١) كتاب: الحج، باب: ما بين القبر والمنبر روضة من رياض الجنة، من حديث أبي هريرة.\n(^٣) بكسر أوله، وبالتاء المعجمة باثنتين من فوقها، مدنية مذكورة في تجديد العراق، وهي على شاطئ الفرات، والهيت: الهوة، وسميت هيت؛ لأنها في هوة. \"معجم ما استعجم\" (٤/ ١٣٥٧)، وانظر: \"معجم البلدان\" (٥/ ٤٢٠ - ٤٢١).\n(^٤) ورد بهامش الأصل: من خط الشيخ في الهامش: روى البخاري من حديث مقاتل عن عكرمة عن ابن عباس مرفوعًا: \"أنزل الله إلى الأرض خمسة أنهار -بزيادة: دجلة- من عين واحدة من عيون الجنة في أسفل درجة من درجاتها على جناح جبريل، ثم يرفع عنه خروج ما خرج إلى السماء\".\n(^٥) رواه مسلم (٢٨٣٩) كتاب: الجنة، باب: ما في الدنيا من أنهار الجنة. من حديث أبي هريرة.","vol":"12","page":528},{"text":"ولا تلك الروضة، فصح أن قوله: \"من الجنة\" إنما هو لفضلها، وأن الصلاة فيها تؤدي إلى الجنة، وأن تلك الأنهار لبركتها أضيفت إلى الجنة كما تقول في اليوم الطيب: هذا من أيام الجنة. وكما قيل في\nالضأن: إنها من دواب الجنة.\nقلت: قد أخرجه ابن ماجه من طريق ابن عمر، والبزار من طريق جابر: \"أحنوا إلى المعز فإنها من دواب الجنة\" (^١) ومن طريق أم هانئ في \"الأوسط\" نحوه، وكما قال - ﷺ -: \"الجنة تحت ظلال السيوف\" (^٢) فهذا في أرض الكفر بلا شك، وليس في هذا فضل لها على مكة، ثم لو صح\nما ادعوه لما كان الفضل إلا لتلك الروضة خاصة لا لسائر المدينة (^٣)،\n_________\n(^١) رواه ابن ماجه (٢٣٠٦) كتاب: التجارات، باب: اتخاذ الماشية، من حديث ابن عمر مرفوعًا: \"الشاة من دواب الجنة\"، وقال البوصيري في \"الزوائد\" ص ٣١٥ (٧٦٦): هذا إسناد فيه زربي بن عبد الله بن يحيى الأزدي، وهو متفق على ضعفه، ورواه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٧٤ (١١٠٢) وقال: هذا حديث لا يصح، قال ابن حبان: زربي يروي ما لا أصل له.\nوروى نحوه من حديث أبي هريرة مرفوعًا، مالك في \"الموطأ\" ص ٥٨٠، وأحمد ٢/ ٤٣٦، والبخاري في \"الأدب المفرد\" (٥٧٢)، والبزار كما في \"كشف الأستار\" (٤٤٤)، والطبراني في \"الأوسط\" ٥/ ٢٩١ (٥٣٤٦)، والبيهقي ٢/ ٤٤٩ - ٤٥٠ كتاب: الصلاة. وقال الهيثمي في \"المجمع\" ٢/ ٢٧: رواه البزار وفيه عبد الله بن جعفر بن نجيح وهو ضعيف، وقال أحمد بن عدي: يكتب حديثه ولا يحتج به. والحديث صححه الألباني في \"الصحيحة\" (١١٢٨).\n(^٢) سيأتي برقم (٢٨١٨) كتاب: الجهاد والسير، باب: الجنة تحت بارقة السيوف، ورواه مسلم (١٧٤٢) كتاب: الجهاد والسير، باب: كراهية تمني لقاء العدو. من حديث عبد الله بن أبي أوفى.\n(^٣) ورد بهامش الأصل: تنبيه: أفضل الأرض إذ فيها سيد الأولين والآخرين وقد صحح الحاكم من حديث أبي سعيد \"إن المرء يدفن في التربة التي خلق منها\" والأصل أن تربته أفضل الترب.","vol":"12","page":529},{"text":"وهذا خلاف قولهم، فإن قالوا: ما قرب منها أفضل مما بعد. قلنا: فلزمكم أن تقولوا: الجحفة ووادي القرى وخيبر أفضل من مكة؛ لأنها أقرب من تلك الروضة إلى مكة، وهذا لا يقولونه.\nوقد روينا من طريق النسائي من حديث عطاء بن السائب عن ابن جبير، عن ابن عباس يرفعه: \"إن الحجر الأسود من الجنة\" (^١) فهذا بمكة كالذي بالمدينة أنه في كل منهما شيء من الجنة.\nواحتجوا أيضًا بقوله: \"صلاة في مسجدي هذا أفضل من ألف صلاة فيما سواه إلا المسجد الحرام\" (^٢) وتأولوه أن الصلاة في مسجد المدينة أفضل من مكة بدون \"ألف\". وقلنا نحن: بل هذا الاستثناء؛ لأن الصلاة في المسجد الحرام أفضل من الصلاة في مسجد المدينة، وكلاهما محتمل.\n_________\n(^١) \"سنن النسائي\" ٥/ ٢٢٦ ومن هذا الطريق ورواه أيضًا الترمذي (٨٧٧) كتاب: الحج، باب: بما جاء في فضل الحجر الأسود والركن والمقام، وأحمد ١/ ٣٠٧، ٣٢٩، ٣٧٣، وابن عدي ٣/ ٥٥، والبيهقي في \"الشعب\" ٣/ ٤٥ (٤٠٣٤)، والخطيب ٧/ ٣٦٢. بلفظ: \"نزل الحجر الأسود من الجنة، أشد بياضًا من الثلج فسودته خطايا بني آدم\". قال الترمذي: حديث حسن صحيح، وعنده: اللبن، مكان: الثلج، قال الألباني في \"الصحيحة\" ٦/ ٢٣٠: هو شاذ عندي لمخالفته للفظ الجماعة.\nوصحح الحديث أيضًا ابن خزيمة ٤/ ٢١٩ (٢٧٣٣)، وقال الحافظ في \"الفتح\" ٣/ ٤٦٢: فيه عطاء بن السائب وهو صروم، ولكنه اختلط، وحماد ممن سمع من عطاء قبل الاختلاط.\nقلت: حماد بن سلمة هو راويه هنا عن عطاء. وصححه الألباني في \"الصحيحة\" (٢٦١٨).\n(^٢) سلف برقم (١١٩٠) كتاب: فضل الصلاة في مسجد مكة والمدينة، ورواه مسلم (١٣٩٤) كتاب: الحج، باب: فضل الصلاة بمسجدي مكة والمدينة.","vol":"12","page":530},{"text":"وفيه: تأويل ثالث وهو: \"إلا المسجد الحرام\" فإن الصلاة فيهما سواء، فلا يجوز المصير إلى أحد هذِه التأويلات دون الآخر إلا بنص آخر.\nوبقوله: \"لا يدخلها الطاعون\" (^١) وليس فيه تفضيل عليها؛ لأنه أخبر أن مكة لا يدخلها الدجال أيضًا (^٢) -قلت: الكلام في الطاعون، مع أنه ورد بإسناد ضعيف أنها لا يدخلها طاعون أيضًا (^٣) - وبقوله: \"هي طيبة\" (^٤) وما لهم خبر صحيح سوى ما ذكر، وكلها لا حجة في شيء منها على ما بينا.\nواحتجوا بالخبر الصحيح أن عمر قال لعبد الله بن عياش بن أبي ربيعة: أنت القائل: لمكة خير من المدينة؟ فقال له عبد الله: هي حرم الله وأمنه، وفيها بيته، فقال له عمر: لا أقول في حرم الله ولا بيته شيئًا (^٥).\n_________\n(^١) حديث يأتي برقم (١٨٨٠) كتاب: فضائل المدينة، باب: لا يدخل الدجال المدينة، ورواه مسلم (١٣٧٩) كتاب: الحج، باب: صيانة المدينة من دخول الطاعون والدجال إليها.\n(^٢) يأتي أيضًا برقم (١٨٨١)، ورواه مسلم (٢٩٤٣) كتاب: الفتن، باب: قصة الجساسة، من حديث أنس.\n(^٣) رواه أحمد ٢/ ٤٨٣ من حديث أبي هريرة مرفوعًا: \"المدينة ومكة محفوفتان بالملائكة، على كل نقب منها ملك، لا يدخلها الدجال ولا الطاعون\". قال الهيثمي في \"المجمع\" ٣/ ٣٠٩: رجاله ثقات. وأخرجه أيضًا ابن شبة في \"تاريخ مكة\" كما في \"الفتح\" ١٠/ ١٩١، وقال: رجاله رجال الصحيح وذكره ابن كثير في كتاب \"الفتن والملاحم\" ص ٨٩ من طريق أحمد، وقال: هذا غريب جدًّا، وذكر مكة في هذا ليس بمحفوظ.\n(^٤) قطعة من حديث سيأتي برقم (٤٠٥٠) كتاب: المغازي، باب: غزوة أحد، ورواه مسلم (١٣٨٤) كتاب: الحج، باب: المدينة تنفي شرارها، من حديث زيد بن ثابت.\n(^٥) رواه مالك ص ٥٥٧، والفاكهي وفي \"أخبار مكة\" ٢/ ٢٦٢.","vol":"12","page":531},{"text":"وهذا حجة عليهم لا لهم؛ لأن ابن عياش لم ينكر لعمر أنه قال ما قرره عليه بل احتج لقوله ذلك بما لم يعترض فيه، فصح أن ابن عياش -وهو صحابي (^١) - كان يقول بأن مكة أفضل من المدينة، وليس في قول عمر تفضيل لإحداهما على الأخرى وإنما فيه تقرير عبد الله على قوله فقط ونحن نوجدهم عن عمر تصريحًا بأن مكة أفضل منها، ثم ساق بإسناده عنه: \"صلاة في المسجد الحرام أفضل من مائة صلاة في مسجد رسول الله\" (^٢) قال: وهذا سند كالشمس في الصحة، فهذان صاحبان لا يعرف لهما من الصحابة مخالف، ومثل هذا حجة عندهم. وعن ابن المسيب: من نذر أن يعتكف في مسجد إيلياء فاعتكف في مسجد المدينة أجزأ عنه، ومن نذر أن يعتكف في مسجد المدينة فاعتكف في المسجد الحرام أجزأ عنه (^٣) فهذا فقيه أهل المدينة يفضل مكة على المدينة.\nقال: واحتجوا بأحاديث موضوعة يجب التنبيه عليها والتحذير منها، منها: أنه رأى رجلًا دفن بالمدينة فقال: \"لمن تربتها خلق\" وهو خبر موضوع بسبب ابن زبالة، وهو ساقط بالجملة متفق على إطراحه (^٤)،\n_________\n(^١) يكنى أبا الحارث، حفظ عن النبي - ﷺ - وروى عنه، وذكر أنه ولد بأرض الحبشة، واسم جده -أبي ربيعة: عمرو بن المغيرة بن عبد الله بن عمر بن مخزوم.\nانظر تمام ترجمته في: \"معرفة الصحابة\" ٣/ ١٧٣٩ (١٧٢١)، \"الاستيعاب\" ٣/ ٩٠ (١٦٤٦)، \"أسد الغابة\" ٣/ ٣٦٠ (٣١١٣)، \"الإصابة\" ٢/ ٣٥٦ (٤٥٧٦).\n(^٢) تقدم باستيفاء.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٣٥٠ - ٣٥١ (٨٠٢٥)، ٨/ ٤٥٥ (١٥٨٨٩).\n(^٤) ابن زبالة هو: محمد بن الحسن بن أبي الحسن القرشي المخزومي المدني.\nقال ابن معين: والله ما هو بثقة. وقال مرة: كذاب خبيث لم يكن بثقة ولا مأمون يسرق. وقال البخاري: عنده مناكير، وقال أحمد بن صالح المصري: كتبت منه =","vol":"12","page":532},{"text":"ثم هو من طريق أنيس بن يحيى، ولا ندري من أنيس (^١) هذا (^٢).\n_________\n= مائة ألف حديث، ثم تبين لي أنه كان يضع الحديث فتركت حديثه، وقال الجوزجاني: لم يقنع الناس بحديثه وقال أبو زرعة وأبو حاتم الرازيان: واهي الحديث، وزاد أبو حاتم: ذاهب الحديث، ضعيف عنده مناكير، منكر الحديث. وليس بمتروك الحديث.\nوقال أبو داود: كذابا المدينة: ابن زبالة ووهب بن وهب. وقال النسائي: متروك الحديث. انظر تمام ترجمته في: \"تاريخ الدوري\" ٢/ ٥١٠، \"تاريخ البخاري\" ١/ ٦٧ (١٥٤)، \"ضعفاء النسائي\" (٥٣٥)، \"الجرح والتعديل\" ٧/ ٢٢٧ (١٢٥٤)، \"المجروحين\" لابن حبان ٢/ ٢٧٤، \"الكامل\" لابن عدي ٧/ ٣٧٠ (١٦٥٥)، \"تهذيب الكمال\" ٢٥/ ٦٠ (٥١٤٨). ولم أعثر على هذا الحديث بإسناد فيه ابن زبالة، بل كل من يترجم له يذكر فيما أنكر عليه الحديث الآتي: فتحت المدائن … والله أعلم.\n(^١) ورد بهامش الأصل: أنيس بن أبي يحيى (د، ت) ثقة توفي سنة ١٤٢ لان كان ابن (…) من هو.\n(^٢) هكذا وقع في الأصل، وكذا هو في \"لمحلى\" ٧/ ٢٨٦: أنيس بن يحيى، والصواب: أنيس بن أبي يحيى، بزيادة أبي.\nوأنيس بن أبي يحيى، اسمه: سمعان الأسلمي مولاهم، وقيل مولى خزاعة، أبو يونس المدني، وهو أخو محمد بن أبي يحيى. قال يحيى بن سعيد: لم يكن به بأس، ووثقه يحيى بن معين وأبو حاتم الرازي والنسائي والحاكم. وقال الحافظ في \"التقريب\": ثقة. انظر تمام ترجمته في: \"التاريخ الكبير\" ٢/ ٤٢ (١٦٢٤)، \"الجرح والتعديل\" ٢/ ٣٣٤ (١٢٦٧)، \"ثقات ابن حبان \" ٦/ ٨١، \"تهذيب الكمال\" ٣/ ٣٨٢ (٥٧١)، \"التقريب\" (٥٦٨).\nأما قول ابن حزم: ولا ندري من أنيس هذا، لا يعني تضعيف أو تجهيل أنيس، فهو موثق كما مر، فمن الجائز أن يكون ابن حزم لا يعرفه.\nوأما الحديث من طريق أنيس فرواه البزار كما في \"كشف الأستار\" (٨٤٢)، والحاكم في \"المستدرك\" ١/ ٣٦٦ - ٣٦٧، والبيهقي في \"الشعب\" ٧/ ١٧٣ (٩٨٩١) من طريقين عن أنيس بن أبي يحيى عن أبيه، عن أبي سعيد الخدري أن النبي - ﷺ - مر بالمدينة فرأى جماعة يحفرون قبرًا. فسأل عنه، فقالوا: حيشيٌّ قدم فمات، فقال - ﷺ - \"لا إله إلا الله سيق من أرضه وسمائه إلى التربة التي خلق منها\"، قال الحاكم: حديث صحيح الإسناد، ولم يخرجاه، وأنيس ثقة.","vol":"12","page":533},{"text":"وروي أيضًا من طريق أبي خالد -وهو مجهول- عن يحيى البكاء -وهو ضعيف (^١) - ثم لو صح لما كانت فيه حجة؛ لأنه إنما كان يكون\n_________\n(^١) رواه من هذا الطريق أبو نعيم في \"أخبار أصبهان\" ٢/ ٣٠٤، والخطيب في \"الموضح\" ٢/ ٢١٧ من طريق عمر بن شبة وعقبة بن مكرم البصري كلاهما عن - أبي خلف- عبد الله بن عيسى الخزاز عن يحيى البكاء أن ابن عمر قال: دفن حبشي بالمدينة فقال رسول الله - ﷺ -: \"دفن في طينته التي خلق منها\". قال الهيثمي في \"المجمع\" ٣/ ٤٢: فيه عبد الله بن عيسى الخزاز، وهو ضعيف.\nوله شاهد من حديث أبي الدرداء، رواه الطبراني في \"الأوسط\" ٥/ ٢١٦ (٥١٢٦).\nقال الهيثمي ٣/ ٤٢: فيه الأحوص بن حكيم، وثقه العجلي وغيره وضعفه الجمهور. والحديث أورده الألباني في \"الصحيحة\" (١٨٥٨) من طرقه الثلاثة وقال: الحديث عندي حسن بمجموع طرقه.\nتنبيه هام: جاء في الأصل من طريق أبي خالد، وكذا هو في \"المحلى\" ٧/ ٢٨٦: أبي خالد، ولعله خطأ أو تصحيف وقع في \"المحلى\"؛ فالحديث مروي -كما مر تخريجه- من طريق عبد الله بن عيسى، عن يحيى البكاء، وعبد الله بن عيسى كنيته أبو خلف، فلعلها تحرفت إلى أبي خالد لتقارب الكلمتين، أو أن ابن حزم أخطأ في نقلها أو كتابتها، وعلى كلا الأمرين فقد نقلها المصنف على الخطأ أو التحريف، فيما أظن، والله أعلم.\nأما عبد الله بن عيسى فهو الخزاز، أبو خلف البصري، صاحب الحرير، قال أبو زرعة: منكر الحديث، وقال النسائي: ليس بثقة، وقال ابن عدي: مضطرب الحديث، وليس ممن يحتج به. وقال الحافظ في \"التقريب\": ضعيف.\nانظر تمام ترجمته في: \"الجرح والتعديل\" ٥/ ١٢٧ (٥٨٥)، \"الكامل\" لابن عدي ٥/ ٤١١ (١٠٨٦)، \"تهذيب الكمال\" ١٠/ ٤١٦ (٣٤٧٤)، \"التقريب\" (٣٥٢٤).\nوأما البكاء فهو: يحيى بن مسلم، ويقال: ابن سليم، ويقال: ابن سليمان، ويقال: ابن أبي خليد، الأزدي. قال ابن معين: ليس بذاك، وقال أبو زرعة: ليس بقوي، وقال النسائي: ليس بثقة، وقال في موضوع آخر: متروك الحديث، وقال ابن سعد: كان ثقة إن شاء الله. انظر تمام ترجمته في: \"طبقات ابن سعد\" ٧/ ٢٤٥، \"التاريخ الكبير\" ٨/ ٢٦٤ (٢٩٣٦)، ٨/ ٢٨١ (٣٠٠٢)، \"ضعفاء النسائي\" (٦٣٦)، \"تهذيب الكمال\" ٣١/ ٥٣٣ (٦٩٢٠)، \"تاريخ الإسلام\" ٨/ ٥٦٤.","vol":"12","page":534},{"text":"الفضل لغيره فقط، وإلا فقد دفن فيها المنافقون ودفن معظم الأنبياء بالشام، ولا يقول مسلم إنها أفضل من مكة.\nومنها: \"فتحت المدائن بالسيف والمدينة بالقرآن\" من وضع ابن زبالة (^١)، ثم لو صح فاليمن والبحرين وصنعاء والجند وغيرها لم يفتحوا (بالسيف، فتحن) (^٢) بالقرآن، وليس ذلك بموجب فضلها على\nمكة.\nقلت: تابعه محمد بن موسى الأنصاري وغيره (^٣)، كما بينه ابن\n_________\n(^١) رواه البزار كما في \"كشف الأستار\" (١١٨٠)، وأبو يعلى في \"معجم شيوخه\" (١٧٣)، والعقيلي في \"الضعفاء\" ٤/ ٥٨، وابن عدي في \"الكامل\" ٧/ ٣٧٠ - ٣٧١، والخليلي في \"الإرشاد\" ١/ ١٦٩ - ١٧٠، والبيهقي في \"الشعب\" ٢/ ١٤٥ - ١٤٦ (١٤٠٧)، وابن الجوزي في \"الموضوعات\" ٢/ ٥٩٦ (١١٦٧) من طريق محمد بن الحسن بن زبالة عن مالك، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا به.\nورواه أبو يعلى كما في \"المطالب العالية\" ٧/ ١٤٤ (١٣١٦) من نفس الطريق، لكنه عن عروة مرسلًا.\nقال ابن الجوزي: قال أحمد بن حنبل: هذا منكر لم يُسمع من حديث مالك ولا هشام، إنما هذا قول مالك، لم يروه عن أحد، وقد رأيت هذا الشيخ -يعني: محمد بن الحسن- كان كذابًا.\nوكذا قال الحافظ في \"المطالب\": تفرد به محمد بن الحسن وكان ضعيفًا جدًّا، وإنما هذا قول مالك، فجعله محمد بن الحسن مرفوعًا وأبرز له إسنادًا. وقال البيهقي: لم يثبت لضعف رواته، وقال الألباني في \"الضعيفة\" (١٨٤٧): منكر. وانظر: \"الإرشاد\" ١/ ١٧٠.\n(^٢) زيادة من (ج).\n(^٣) محمد بن موسى هو ابن مسكين، أبو غزية القاضي المدني الفقيه، من شيوخ الزبير ابن بكار. قال البخاري عنده مناكير، وقال ابن حبان: كان يسرق الحديث، ويروي عن الثقات الموضوعات، واتهمه الدارقطني بالوضع. =","vol":"12","page":535},{"text":"عساكر في \"مجموع الرغائب\".\nومنها: \"ما على الأرض بقعة أحب إليَّ من أن يكون قبري فيها منها\" وآفته ابن زبالة (^١)، ثم لو صح فالشارع كره للمهاجرين وهو سيدهم أن يرجعوا إلى مكة ليحشروا غرباء مطرودين عن وطنهم في ذاته، فلهذا أراد ذلك.\nومنها: \"فأسكني في أحب البلاد إليك\" وهو موضوع من رواية ابن زبالة ومرسل (^٢).\n_________\n= انظر تمام ترجمته في: \"التاريخ الكبير\" ١/ ٢٣٨ (٧٥٣)، \"ضعفاء العقيلي\" ٤/\n١٣٨ (١٦٩٩)، \"المجروحين\" ٢/ ٢٨٩، \"تاريخ الإسلام\" ١٤/ ٣٧٦ (٣٥٤)، \"لسان الميزان\" ٥/ ٣٩٨.\nومتابعته رواها ابن حبان في \"المجروحين\" ٢/ ٢٨٩ - ٢٩٠ من طريق سليمان بن داود القزاز عن محمد بن موسى عن مالك به.\nوتابعهما ذؤيب بن عمامة السهمي، كما في \"ميزان الاعتدال\" ٢/ ٢٢٣، عن مقدام بن داود الرعيني عن ذؤيب، عن مالك به، بلفظ: \"افتتحت أم القرى بالسيف والمدينة بالقرآن\".\nقال الذهبي: هذا منكر مما تفرد به ذؤيب.\nوقال الحافظ في \"اللسان\" ٢/ ٤٣٦: هذا الحديث معروف بمحمد بن الحسن بن زبالة عن مالك، وهو متروك متهم، وكأن ذؤيبًا إنما سمعه منه فدلسه عن مالك.\n(^١) رواه الديلمي كما في \"الفردوس\" ٤/ ٩٥ (١٢٩٨) عن أبي هريرة.\nوروى مالك في \"الموطأ\" ٢/ ٤٦٢ عن يحيى بن سعيد قال: كان رسول الله - ﷺ - جالسًا وقبر يحفر بالمدينة .. الحديث، وفيه: فقال رسول الله - ﷺ -: \"لا مثل للقتل في سبيل الله، ما على الأرض بقعة هي أحب أن يكون قبري بها منها\"، ثلاث مرات، يعني: المدينة.\nقال الحافظ ابن عبد البر في \"التمهيد\" ٢٤/ ٩٢: هذا الحديث لا أحفظه مسندًا.\nوقال الألباني في \"إزالة الدهش والولة\" ص ٣٨: هذا معضل ضعيف.\n(^٢) رواه الحاكم في \"المستدرك\" ٣/ ٣، وعنه البيهقي كما في \"سيرة ابن كثير\" ٢/ ٢٨٤ من طريق موسى الأنصاري عن سعد بن سعيد المقبري عن أخيه، عن أبي هريرة به. =","vol":"12","page":536},{"text":"ومنها: \"المدينة خير من مكة\" كذا تصريحا رويناه من طرق، فمنها ابن زبالة صاحب هذِه الفضائح كلها، المنفرد بوضعها (^١)، ومنها: محمد بن عبد الرحمن، وهو مجهول لا يدريه به أحد (^٢)، ومنها:\nعبد الله بن نافع، وهو ضعيف بلا خلاف (^٣).\n_________\n= قال الحاكم: حديث رواته مدنيون من بيت أبي سعيد المقبري.\nوقال الحافظ ابن عبد البر في \"الاستذكار\" ص ١٢٦ حديث موضوع منكر، لا يختلف أهل العلم في نكارته وضعفه، وأنه موضوع وينسبون وضعه إلى محمد بن الحسن بن زبالة، وحملوا عليه فيه وتركوه.\nوقال الحافظ ابن كثير في \"السيرة\" ٢/ ٢٨٤: حديث غريب جدًّا. وقال شيخ الإسلام في \"مجموع الفتاوى\" ٢/ ٣٦: حديث موضوع كذب، لم يروه أحد من أهل العلم. وقال الذهبي في \"التلخيص\" ٣/ ٣: موضوع فقد ثبت أن أحب البلاد إلى الله مكة، وسعد ليس بثقة، وقال السخاوي في \"المقاصد الحسنة\" (١٧٠): أخو سعد بن سعيد هو: عبد الله وهو ضعيف جدًّا وهذا الحديث من منكراته. اهـ.\nوبنحو هذا الحديث روى الحاكم أيضًا ٣/ ٢٧٧ - ٢٧٨ في حديث طويل بإسناد آخر.\nوأورده الألباني بالإسنادين في \"الضعيفة\" (١٤٤٥) وقال: موضوع.\n(^١) لم أهتد للحديث من طريق محمد بن الحسن بن زبالة.\n(^٢) رواه الطبري في \"تاريخه\" ١/ ١٦٠، والطبراني ٤/ ٢٨٨ (٤٤٥٠)، وابن عدي في \"الكامل\" ٧/ ٤٠١ من طريقه عن يحيى بن سعيد الأنصاري، عن عمرة بنت عبد الرحمن، عن رافع بن خديج به.\nقال ابن عدي: هذا عن يحيى بن سعيد بهذا الإسناد، ولم يروه غير ابن الدواد، وعامة ما يرويه غير محفوظ. وقال الذهبي في \"الميزان\" ٥/ ٦٩: ليس بصحيح، وقد صح في مكة خلافه، وقال الهيثمي في \"المجمع\" ٣/ ٢٩٨ - ٣٩٩: فيه محمد بن عبد الرحمن، وهو مجمع على ضعفه، ومحمد بن عبد الرحمن هو ابن الردَّاد، مديني، من ولد ابن أم مكتوم، قال أبو حاتم: ليس بقوي، وقال أبو زرعة: لين، وقال الأزدي: لا يكتب حديثه.\nانظر ترجمته في: \"التاريخ الكبير\" ١/ ١٦٠ (٤٧٦)، \"الجرح والتعديل\" ٧/ ٣١٥ (١٧٠٥)، \"الكامل\" لابن عدي ٧/ ٤٠٠ (١٦٦٦)، \"لسان الميزان\" ٥/ ٢٤٩.\n(^٣) ورد بهامش الأصل: من خط الشيخ: وثقه النسائي وغيره، وخرج له مسلم. =","vol":"12","page":537},{"text":"وهذا الخبر رويناه من طريق مسلم بإسناد في غاية الصحة: خطب مروان فذكر مكة وأهلها وحرمتها فناداه رافع بن خديج، فقال: ما لي أسمعك ذكرت مكة وأهلها وحرمها ولم تذكر المدينة وأهلها وحرمها، وقد حرم رسول - ﷺ - ما بين لابتيها (^١)، فبدله أهل الجهل قال: ومما. يدل على فضله، فذكر أمورًا.\nمنها: عن ابن عمر مرفوعًا في حجة الوداع: \"أي بلد تعلمونه أعظم حرمة؟ \" قالوا: لا إلا بلدنا هذا، الحديث (^٢) وعن جابر أيضًا (^٣)، فهذان ابن عمر وجابر يشهدان أن رسول الله - ﷺ - قرر الناس على أي بلد أعظم حرمة فأجابوه بأنه مكة، فصدقهم فيه، وهذا إجماع في إجابتهم من جميع الصحابة له أنه بلدهم ذلك، وهم بمكة، وذكر حديث أبي هريرة، وعبد الله بن عدي بن الحمراء قال رسول الله - ﷺ -: \"إنك خير أرض الله، وأحب أرض الله إلى الله، ولو تركت فيك ما خرجت منك\" (^٤) ثم\n_________\n= قلت: والحديث من طريقه رواه المفضل الجندي في \"فضائل المدينة\" (١٢) عنه عن محمد بن عبد الرحمن بن الردَّاد به. والحديث أورده الألباني في \"الضعيفة\" (١٤٤٤) وقال: باطل.\n(^١) رواه مسلم (١٣٦١).\n(^٢) سيأتي برقم (٦٧٨٥) كتاب: الحدود، باب: ظهر المؤمن حمى.\n(^٣) رواه مسلم (١٢١٨) مطولًا.\nورواه أحمد ٣/ ٣١٣، ٣٧١، وابن أبي شيبة ٧/ ٤٥٣ (٧٣١٥٤)، وابن أبي عاصم في \"الديات\" ص ٢٤ وغيرهم بلفظ: \"فأي بلد أعظم حرمة؟ \".\n(^٤) حديث أبي هريرة رواه أحمد ٤/ ٣٠٥، والنسائي في \"الكبرى\" ٢/ ٤٨٠ (٤٢٥٤)، وأبو يعلى ١٠/ ٣٦٢ (٥٩٥٤)، والطحاوي في \"شرح المعاني\" ٢/ ٢٦١، ٣/ ٣٢٨، والبيهقي في \"الدلائل\" ٢/ ٥١٨ من طرق عن أبي سلمة بن عبد الرحمن، عن أبي هريرة.\nوحديث عبد الله بن عدي بن الحمراء رواه الترمذي (٣٩٢٥)، وابن ماجه =","vol":"12","page":538},{"text":"قال: وهذا خبر في غاية الصحة، رواه عن رسول - ﷺ - هذان (^١).\n_________\n= (٣١٠٨)، وأحمد ٤/ ٣٠٥، والنسائي في \"الكبرى\" ٢/ ٣٧٩ - ٤٨٠ (٤٢٥٢ - ٤٢٥٣)، والحاكم ٣/ ٧، ٤٣١، والبيهقي في \"الدلائل\" ٢/ ٥١٧ - ٥١٨، وابن عبد البر في \"التمهيد\" ٢/ ٢٨٨، ٢٨٩، وفي \"الاستذكار\" ٢٦/ ١٥ - ١٦ (٣٨٥٢٨)، وابن الأثير في \"أسد الغابة\" ٣/ ٣٣٦، والمزي في \"تهذيب الكمال\" ١٥/ ٢٩٠، ٢٩١، ٢٩٢ من طرق عن الزهري، عن أبي سلمة، عن عبد الله بن عدي.\nواختلف في أي الحديثين أصح، قال الترمذي: حديث الزهري عن أبي سلمة عن عبد الله بن عدي عندي أصح.\nوقال أبو حاتم وأبو زرعة الرازيان: حديث أبي هريرة خطأ، وحديث عبد الله بن عدي هو الصحيح. اهـ. \"العلل\" ١/ ٢٨٠ بتصرف. وكذا قال البيهقي في \"الدلائل\" أن الصحيح حديث عبد الله بن عدي. وقال الحافظ في \"الإصابة\" ٢/ ٣٤٥: المحفوظ حديث عبد الله بن عدي.\nوقال الحاكم ٣/ ٧: حديث عبد الله بن عدي: صحيح على شرط الشيخين ولم يخرجاه. وقال ابن عبد البر في \"الاستذكار\" ٢٦/ ١٦: هو حديث لا يختلف أهل العلم بالحديث في صحته. وصححه الألباني أيضًا في \"الثمر المستطاب\" ١/ ٥٥٩.\nولينظر: \"علل الدارقطني\" ٩/ ٢٥٤ - ٢٥٥.\n(^١) انتهى كلام ابن حزم في \"المحلى\" ٧/ ٢٧٩ - ٢٨٧ بتصرف من المصنف ﵀، وورد بهامش الأصل: آخر ٨ من ٧ من تجزئة المصنف.","vol":"12","page":539},{"text":"<span data-type='title' id=toc-1408>٣ - باب المَدِينَةُ طَابَةُ</span>\n١٨٧٢ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي عَمْرُو بْنُ يَحْيَى، عَنْ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ، عَنْ أَبِي حُمَيْدٍ - ﵁ -: أَقْبَلْنَا مَعَ النَّبِيِّ - ﷺ - مِنْ تَبُوكَ حَتَّى أَشْرَفْنَا عَلَى المَدِينَةِ، فَقَالَ: \"هَذِهِ طَابَةُ\". [انظر: ١٤٨١ - مسلم: ١٣٩٢ - فتح ٤/ ٨٨]\nذكر فيه حديث أَبِي حُمَيْدٍ: أَقْبَلْنَا مَعَ النَّبِيِّ - ﷺ - مِنْ تَبُوكَ حَتَّى أَشْرَفْنَا عَلَى المَدِينَةِ، فَقَالَ: \"هذِه طَابَةُ\".\nهذا الحديث أخرجه مسلم أيضًا مطولا.\nوفي آخره: \"هذا أحد جبل يحبنا ونحبه\" (^١).\nوطابة مشتقة من الطيب، ووزن طَيبة: فعلة، وقد يقال لها أيضًا: طيبة، وزنها فِعلة وفَعلة وفِعّلة، يتعاقبان على معنًى واحد، فاشتق لها - ﵇ - هذا الاسم من الطيب، وكره اسم يثرب، لما فيه من التثريب وقد أوضحنا ذلك في الباب قبله. وقد قال بعض أهل العراق: وأمر المدينة عجيب في ترابها، وهو أنها دليل شاهد وبرهان على قوله: \"إنها طيبة، تنفي خبثها وينصع طيبها\" (^٢)؛ لأن من دخلها وأقام بها يجد من تربتها وحيطانها رائحة طيبة ليس لها اسم في الأرائح، وبذلك السبب طاب طيبها، والمعجونات من الطيب فيها أحد رائحة، وكذلك العود وجميع البخور يتضاعف طيبه في تلك البلدة على كل بلدة استعمل ذلك الطيب بعينه فيها.\n_________\n(^١) مسلم (١٣٩٢).\n(^٢) حديث يأتي قريبًا برقم (١٨٨٣) بلفظ: \"المدينة كالكير تنفي خبثها وينصع طيبها\".\nورواه مسلم (١٣٨٣).","vol":"12","page":540},{"text":"<span data-type='title' id=toc-1409>٤ - باب لَابَتَيِ المَدِينَةِ</span>\n١٨٧٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ كَانَ يَقُولُ: لَوْ رَأَيْتُ الظِّبَاءَ بِالمَدِينَةِ تَرْتَعُ مَا ذَعَرْتُهَا، قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا بَيْنَ لَابَتَيْهَا حَرَامٌ\". [انظر: ١٨٦٩ - مسلم: ١٣٧٢ - فتح: ٤/ ٨٩]\nذكر فيه حديث أَبِي هُرَيْرَةَ أَنَّهُ كَانَ يَقُولُ: لَوْ رَأَيْتُ الظِّبَاءَ ترتع بِالمَدِينَةِ مَا ذَعَرْتُهَا، قَالَ النبي - ﷺ -: \"مَا بَيْنَ لَابَتَيْهَا حَرَامٌ\".\nهذا الحديث أخرجه مسلم أيضًا كما أسلفناه (^١)، وأسلفنا أيضًا تفسير الآية.\nو(ذعرتها): نفرتها، فالإذعار والتنفير هو أقل ما ينهى عنه من أمر الصيد، وما فوقه من الأذى للصيد وقتله أكثر من الإذعار، وإنما أخذ أبو هريرة ذلك من قوله في مكة \"لا ينفر صيدها\" (^٢) والتنفير والإذعار واحد. وقال ابن التين: معنى ذعرتها: أخفتها، وهو بمعناه، والذعر: الفزع، وذعر فهو مذعور.\n_________\n(^١) مسلم (١٣٧٢).\n(^٢) سيأتي برقم (٢٤٣٤)، ورواه مسلم (١٣٥٥).","vol":"12","page":541},{"text":"<span data-type='title' id=toc-1410>٥ - باب مَنْ رَغِبَ عَنِ المَدِينَةِ</span>\n١٨٧٤ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"يَتْرُكُونَ المَدِينَةَ عَلَى خَيْرِ مَا كَانَتْ، لَا يَغْشَاهَا إِلَّا العَوَافِ - يُرِيدُ عَوَافِيَ السِّبَاعِ وَالطَّيْرِ - وَآخِرُ مَنْ يُحْشَرُ رَاعِيَانِ مِنْ مُزَيْنَةَ، يُرِيدَانِ المَدِينَةَ، يَنْعِقَانِ بِغَنَمِهِمَا، فَيَجِدَانِهَا وَحْشًا، حَتَّى إِذَا بَلَغَا ثَنِيَّةَ الوَدَاعِ خَرَّا عَلَى وُجُوهِهِمَا\". [مسلم: ١٣٨٩ - فتح: ٤/ ٨٩]\n\n١٨٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، عَنْ سُفْيَانَ بْنِ أَبِي زُهَيْرٍ - ﵁ - أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"تُفْتَحُ اليَمَنُ فَيَأْتِي قَوْمٌ يُبِسُّونَ، فَيَتَحَمَّلُونَ بِأَهْلِيهِمْ وَمَنْ أَطَاعَهُمْ، وَالمَدِينَةُ خَيْرٌ لَهُمْ لَوْ كَانُوا يَعْلَمُونَ، وَتُفْتَحُ الشَّأْمُ، فَيَأْتِي قَوْمٌ يُبِسُّونَ فَيَتَحَمَّلُونَ بِأَهْلِيهِمْ وَمَنْ أَطَاعَهُمْ، وَالمَدِينَةُ خَيْرٌ لَهُمْ لَوْ كَانُوا يَعْلَمُونَ، وَتُفْتَحُ العِرَاقُ، فَيَأْتِي قَوْمٌ يُبِسُّونَ فَيَتَحَمَّلُونَ بِأَهْلِيهِمْ وَمَنْ أَطَاعَهُمْ، وَالمَدِينَةُ خَيْرٌ لَهُمْ لَوْ كَانُوا يَعْلَمُونَ\". [مسلم: ١٣٨٨ - فتح: ٤/ ٩٠]\nذكر فيه حديث أَبَي هُرَيْرَةَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ -: \"يَتْرُكُونَ المَدِينَةَ عَلَى خَيْرِ مَا كَانَتْ، لَا يَغْشَاهَا إِلَّا العَوَافِ -يُرِيدُ عَوَافِيَ السِّبَاعِ وَالطَّيْرِ- وَآخِرُ مَنْ يُحْشَرُ رَاعِيَانِ مِنْ مُزَيْنَةَ، يُرِيدَانِ المَدِينَةَ، يَنْعِقَانِ بِغَنَمِهِمَا، فَيَجِدَانِهَا وَحْشًا، حَتَّى إِذَا بَلَغَا ثَنِيَّةَ الوَدَاعِ خَرَّا عَلَى وُجُوهِهِمَا\".\nوحديث سفيان بن أَبِي زُهَيْرٍ أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ الله - ﷺ - يَقُولُ: \"تُفْتَحُ اليَمَنُ فَيَأتِي قَوْمٌ يُبِسُّونَ، فَيَتَحَمَّلُونَ بِأَهْلِيهِمْ وَمَنْ أَطَاعَهُمْ، وَالمَدِينَةُ خَيْرٌ لَهُمْ لَوْ كَانُوا يَعْلَمُونَ، وَتُفْتَحُ الشَّأْمُ، فَيَأتِي قَوْمٌ يُبِسُّونَ فَيَتَحَمَّلُونَ بِأَهْلِيهِمْ وَمَنْ أَطَاعَهُمْ، وَالمَدِينَةُ خَيْرٌ لَهُمْ لَوْ كَانُوا يَعْلَمُونَ، وَتُفْتَحُ العِرَاقُ، فَيَأتِي قَوْمٌ يُبِسُّونَ فَيَتَحَمَّلُونَ بِأَهْلِيهِمْ وَمَنْ أَطَاعَهُمْ، وَالمَدِينَةُ","vol":"12","page":542},{"text":"خير لَهُمْ لَوْ كَانُوا يَعْلَمُونَ\".\nالشرح:\nالحديثان أخرجهما مسلم أيضًا (^١)، والكلام عليهما من أوجه: وسفيان هذا فرد (^٢) في الصحابة أزدي من أزد شنوءة (^٣).\nأحدها: العافية والعفاة والعفا: الأضياف وطلاب المعروف، قاله ابن سيده وقيل: هم الذين يعتفونك، أي: يأتونك يطلبون مما عندك (^٤). والعافي أيضًا الرائد والوارد؛ لأن ذلك كله طلب.\nوالعافية: طلاب الرزق من الدواب والطير، وعن الأخفش: واحدها: عافية، والمذكر: عاف. وقال ابن الجوزي: اجتمع في العوافي شيئان: طلبها لأقواتها، وطلبها العفا، وهو المكان الخالي الذي لا أنيس به ولا ملك عليه.\nثانيها: في مسلم: \"يتركون المدينة على خير ما كانت\" (^٥) روي بتاء الخطاب، ومراده غير المخاطبين، لكن نوعهم من أهل المدينة ونسلهم،\n_________\n(^١) مسلم (١٣٨٨ - ١٣٨٩).\n(^٢) ورد بهامش الأصل: يعني بالفرد سفيان بن أبي زهير، وأما سفيان مجرد ليس بفرد بل في الصحابة جماعة يسمون بسفيان فاعلمه.\n(^٣) هو سفيان بن أبي زهير الشنوئي، وقال بعضهم: النمري، ويقال: النميري، والأول أكثر، وهو من أزد شنوءة، له صحبة لا يختلفون فيه، وربما كان في أسماء أجداده نمر أو نمير فنسب إليه، يعد في أهل المدينة، له حديثان عن النبي - ﷺ -، أحدهم حديث الباب هذا.\nانظر تمام ترجمته في: \"الاستيعاب\" ٢/ ١٩٠ (١٠٠٦)، \"أسد الغابة\" ٢/ ٤٠٤ (٢١١١)، \"تهذيب الكمال\" ١١/ ١٤٥ (٢٤٠٣)، \"الإصابة\" ٢/ ٥٤ (٢٣١٠).\n(^٤) \"المحكم\" ٢/ ٢٦٧.\n(^٥) مسلم (١٣٨٩/ ٤٩٩).","vol":"12","page":543},{"text":"وبياء الغيبة، ذكرهما القرطبي (^١).\nومعنى \"على خير ما كانت\" أي على أحسن حال كانت بعده من الرخاء، وكثرة الثمرة والخيرات، وفي معدن الخلافة وموضعها، ومقصد الناس، ومعقلهم وحين تنافسوا فيها وتوسعوا في خططها، وغرسوا وسكنوا فيها ما لم يسكن قبل، وبنوا وشيدوا، وحملت إليها الخيرات، فلما انتهت حالها انتقلت الخلافة منها إلى الشام فغلبت عليها الأعراب، وتعاورتها الفتن، خاف أهلها فارتحلوا عنها.\nوذكر أهل الأخبار أنها خلت من أهلها، وبقيت ثمارها للعوافي كما أخبر الصادق، ثم تراجع الناس إليها، وفي حال خلوها عدت الكلاب على سواري المسجد. وعن مالك: في هذا الحديث: \"لتتركن المدينة خير ما كانت، حتى يدخل الكلب أوالذئب فيعدي على بعض سواري المسجد\" (^٢).\nوقال: الظاهر أن هذا الترك يكون في آخر الزمان (^٣).\nوقال عياض: هذا ما جرى في العصر الأول وانقضى، وهذا من معجزاته (^٤).\nثالثها: فيه دلالة كما قال المهلب أنها تسكن إلى يوم القيامة وإن خلت في بعض الأوقات لقصد هذين الراعيين بعنزهما إلى المدينة، وهذا يكون قريب قيام الساعة، وأن آية قيام الساعة عند موت هذين الراعيين أحرى أن يصير غنمهما وحوشًا.\n_________\n(^١) \"المفهم\" ٣/ ٥٠١.\n(^٢) \"الموطأ\" ص ٥٥٤، ومن طريقه ابن حبان ١٥/ ١٧٦ - ١٧٧ (٦٧٧٣).\n(^٣) القائل هو القرطبي، انظره وما قبله في \"المفهم\" ٣/ ٥٠١ - ٥٠٢.\n(^٤) \"إكمال المعلم\" ٤/ ٥٠٧.","vol":"12","page":544},{"text":"وأما قوله: (\"آخِرُ مَنْ يُحْشَرُ رَاعِيَانِ مِنْ مُزَيْنَةَ\") ولم يذكر حشرهما، وإنما ذكر أنهما يخران على وجوههما أمواتًا، فلا شك أنه لا حشر إلا بعد الموت، فهما. آخر من يموت بالمدينة، وآخر من يحشر بعد ذلك كما قال - ﵇ -. وقال الداودي: يكونان في إثر من يبعث منها، ليس أن بعض الناس يخرج بعد بعض من الأجداث إلا بالشيء المتقارب.\nقال تعالى: ﴿فَإِذَا هُم جَمِيعٌ لَّدَينَا تُحفَرُونَ﴾ [يس: ٥٣] وفي \"أخبار المدينة\" لابن شبة من حديث أبي هريرة قال: \"آخر من يحشر رجلان: رجل من مزينة، وآخر من جهينة، فيقولان: أين الناس؟ فيأتيان المدينة، فلا يريان إلا الثعالب، فينزل إليهما ملكان فيسحبانهما على وجوههما حتى يلحقاهما بالناس\" (^١).\nرابعها: \"يَنْعِقَانِ\" قال صاحب \"العين\": نعق بالغنم ينعق نعاقًا ونعيقًا إذا صاح بها (^٢). قال الأزهري عن الفراء وغيره: وهو دعاء الراعي الشاء، يقال: انعِق بضأنك أي: ادعها، وقد نعق الراعي بها نعيقًا (^٣).\nوعن الفراء في قوله تعالى: ﴿كمَثَلِ اَلَّذِى يَنعِقُ﴾ [البقرة: ١٧١] قال: أضاف المثل إلى الذين كفروا، ثم شبههم بالراعي، ولم يقل: كالغنم. والمعنى -والله أعلم- إن مثلهم كمثل البهائم التي لا تفقه ما يقول الراعي أكثر من الصوت (^٤).\nوفي \"الموعب\": نعيقًا ونعاقًا: إذا صاح بها الراعي زجرًا، ونعقًا،\n_________\n(^١) \"تاريخ المدينة المنورة\" ١/ ٢٧٨ - ٢٧٩.\n(^٢) \"العين\" ١/ ١٧١.\n(^٣) \"تهذيب اللغة\" للأزهري ٤/ ٣٦١٣.\n(^٤) \"معاني القرآن\" للفراء (١/ ٩٩).","vol":"12","page":545},{"text":"ونعقانًا، وقد نعق ينعق، ونعق الغراب -بالمهملة والمعجمة (^١) أيضًا- صاح. وقال الداودي معناه: يطلبان الكلام.\nخامسها: \"وحوشًا\" ولمسلم \"وحشًا\" (^٢) أي: خالية ليس فيها أحد.\nوقال الحربي: الوحش من الأرض: الخلاء، والصحيح أن معناه: يجدانها ذات وحوش. وأصل الوحش: كل شيء توحش من الحيوان، وقد يعبر بواحده عن جمعه. وعن ابن المرابط معناه: أن غنمهما تصير وحوشًا، وإما تتقلب ذواتها أو تنفر وتتوحش من (أصواتها)، وأنكره عياض (^٣).\nسادسها: \"يبسون\"، بفتح أوله، وبضم الباء الموحدة بعدها، وبكسرها ثلاثية ورباعية، فالحاصل ثلاثة أوجه. وعبارة ابن التين: وقيل في يبسون ثلاث لغات: فتح الباء، وكسر الباء، وضمها من\n_________\n(^١) ورد بالهامش: قال في \"الجمهرة\": نعق الغراب بالعين والغين وهو بالمعجمة أعلى وأفصح. وفي \"المحكم\" أن الغين في الغراب أحسن من الأول، نعق الغراب ونغق يعني بالمعجمة؛ للرواية، قال: الجوهري: النغاق من .. يقولون نغق … بالغرب ينعق الغراب بالمعجمة، ونعَق الراعي بالمهملة، انتهى. فالمعجمة ابن قتيبة روى غيره عطاء. الطوسي وصاحب كتاب العين أنه قال …\n(^٢) مسلم (١٣٨٩/ ٤٩٩).\nفائدة:\nقول المصنف -﵀-: ولمسلم (وحشًا) يفهم منه أنها ليست في البخاري، والطبعة التي بين أيدينا بترقيم محمد فؤاد عبد الباقي، وكذا في \"فتح الباري\" (١٨٧٤) وقع أيضًا: وحشًا كما في مسلم، وجاء في اليونينية ٣/ ٢١ أنه وقع في رواية كل من أبي ذر الهروي والأصيلي وابن عساكر وأبي الوقت: وحوشًا، فيحمل كلام المصنف أنه اعتمد على أحد هذِه الروايات الأربع أو بعضها، ويدل لذلك أيضًا -كما هو واضح جلي- أنه قال: خامسها: (وحوشًا)، فذكرها كما هي لديه.\n(^٣) \"إكمال المعلم\" ٤/ ٥٠٨.","vol":"12","page":546},{"text":"بسست. وقيل: هو رباعي من أبسست، إلا أن الذي يقتضيه الإعراب إذا كان ثلاثيًا أن يكون بفتح الياء وكسر الباء؛ لأنه ثلاثي مضاعف على ما ذكره ابن فارس (^١)، ومعناه: يتحملون بأهليهم، أو يدعون الناس إلى بلاد الخصب، أو يسوقون. والبس: سوق الإبل، أقوال.\nوقال ابن وهب: يزينون لهم البلاد يحببونها إليهم، ونحوه حديث مسلم \"هلم إلى الرخاء\" (^٢).\nوقال الداودي: يزجرون الدواب إلى المدينة فيبسون ما يطئون من الأرض فيفتونه فيصير ترابًا من قوله تعالى: ﴿وَبُسَّتِ الجِبَالُ بَسًّا (٥)﴾ [الواقعة: ٥] ويفتنون نيات من في المدينة بما يصفون لهم من رغد العيش في غيرها. وقال مالك: البس: السير، قال صاحب: \"المطالع\" عن أبي مروان بَس بِس بفتح الباء وكسرها، يقال في زجر الإبل: بس بكسر السين، منونًا وغير منون، وبإسكانها. وقال النووي: الصواب والذي عليه المحققون أن معناه: الإخبار عمن خرج من المدينة متحملًا بأهله باسًّا في سيره، مسرعًا إلى الرخاء في الأمصار التي أخبر بفتحها، وهو من أعلام نبوته (^٣). وقال الخطابي: البس: السير الرفيق (^٤). وفي \"الواعي\": وبس: زجر للحمار. وقال أبو عبيد: يقال في الزجر إذا سقت حمارًا أو غيره: بس بس، وهو من كلام أهل اليمن، وفيه لغتان: بسست وأبسست، فيكون على هذا يبسون بفتح الياء وضمها (^٥)، كما سلف.\n_________\n(^١) \"المجمل\" ١/ ١١٢.\n(^٢) مسلم (١٣٨١).\n(^٣) \"مسلم بشرح النووي\" ٩/ ١٥٩.\n(^٤) \"غريب الحديث\" ١/ ٢٦١.\n(^٥) \"غريب الحديث\" ١/ ٤١٨.","vol":"12","page":547},{"text":"وقال الخليل: بس: زجر للبغل والحمار بضم الباء وفتح السين، تقول: بُسَ بُسَ (^١).\nقال أبو عمرو الشيباني: يقال بس فلان كلابه: أي: أرسلها. وقال: ابن فارس: بسست الإبل إذا زجرتها عند السوق (^٢).\nسابعها: قوله: (\"وَالمَدِينَةُ خير لَهُمْ\") أي: في الآخرة لمن صبر عليها ابتغاء وجهه تعالى، قاله الداودي، وقال ابن بطال: يعني: لفضل الصلاة في مسجده، ولما في سكنى المدينة، والصبر على لأوائها وشدتها، فهو خير لهم مما يصيبون من الدنيا في غيرها.\nوالمراد بالحديث: الخارجون عن المدينة رغبة عنها وكرهًا، فهؤلاء المدينة خير لهم، وهم الذين جاء فيهم الحديث أنها تنفي خبثها (^٣)، وأما من خرج منها لحاجة أو طلب معيشة أو ضرورة ونيته الرجوع إليها، فليس بداخل في معناه (^٤).\nثم فيه برهان جليل بصدق الشارع بإخباره بما يكون قبل وقته، فأنجز الله تعالى لرسوله ما وعد به أمته، فتحت اليمن ثم الشام، ثم العراق، وكمل ذلك كله.\nثامنها: ثنية الوداع موضع قريب من المدينة مما يلي مكة (^٥).\n_________\n(^١) \"العين\" ٧/ ٢٠٤.\n(^٢) \"المجمل\" ١/ ١١٢.\n(^٣) سيأتي قريبًا برقم (١٨٨٣) من حديث جابر، ورواه مسلم (١٣٨٣).\n(^٤) \"شرح ابن بطال\" ٤/ ٥٤٧ - ٥٤٨.\n(^٥) انظر: \"معجم البلدان\" ٢/ ٨٦.","vol":"12","page":548},{"text":"<span data-type='title' id=toc-1411>٦ - باب الإِيمَانُ يَأْرِزُ إِلَى المَدِينَةِ</span>\n١٨٧٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ الإِيمَانَ لَيَأْرِزُ إِلَى المَدِينَةِ كَمَا تَأْرِزُ الحَيَّةُ إِلَى جُحْرِهَا\". [مسلم: ١٤٧ - فتح: ٤/ ٩٣]\nذكر فيه حديث عُبَيْد اللهِ، عَنْ خُبَيْب بْنِ عَبْدِ الرحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِم، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ الإِيمَانَ لَيَأْرِزُ إِلَى المَدِينَةِ كَمَا تَأرِزُ الحَيَّةُ إِلَى جُحْرِهَا\".\nو(عبيد) الله هو ابن عمر بن حفص بن عاصم بن عمر بن الخطاب (^١). و(خبيب) -بضم الخاء المعجمة- هو خاله (^٢) - ابن عبد الرحمن بن خبيب بن يساف بن عِنَتة بن عمرو بن خديج بن عامر بن جشم، أخي زيد، وكانا توأمين، ابني الحارث بن الخزرج، توفي خبيب الأعلى في خلافة عثمان، وكان شهد بدرًا وما بعدها (^٣)، وتوفي الأدنى في زمن مروان بن محمد بن مروان (^٤).\nو(يأرز) بمثناة تحت، ثم همزة، ثم راءٍ مكسورة، ثم زاي، هذا هو المشهور، وحكاه ابن قرقول عن أكثر الرواة، قال: وقال أبو الحسين بن\n_________\n(^١) تقدمت ترجمته في حديث (١٤٨).\n(^٢) يقصد أنه خال عبيد الله بن حفص، وهو كذلك.\n(^٣) خبيب الأعلى هو جد خبيب بن عبد الرحمن الراوي، انظر: تمام ترجمته في \"معرفة الصحابة\" ٢/ ٩٨٨ (٨٥٢)، ٢/ ٢٥ (٦٥١)، \"أسد الغابة\" ٢/ ١١٨ (١٤١٣)، \"الإصابة\" ١/ ٤١٨ (٢٢١٩).\n(^٤) خبيب الأدنى هو ابن عبد الرحمن الراوي، انظر تمام ترجمته في: \"التاريخ الكبير\" ٣/ ٢٠٩ (٧١٦)، \"الجرح والتعديل\" ٣/ ٣٨٧ (١٧٧٥)، \"تهذيب الكمال\" ٨/ ٢٢٧ (١٦٧٨)، \"تاريخ الإسلام\" ٨/ ٨٧.","vol":"12","page":549},{"text":"سراج: ليأرز. بضم الراء. وعن القابسي (^١): فتحها.\nونقل ابن التين عن الشيخ أبي عمران أنه قال: الذي جرى على ألسنتهم -يعني: المحدثين- فتح الراء، والصواب كسرها، ومعناه فيما ذكره ابن سيده: ثبتت في مكانها ولاذت بجحرها ورجعت إليه (^٢).\nوقال أبو عبيد: عن الأصمعي: يأرز: ينضم إليها ويجتمع بعضه إلى بعض (^٣).\nوقال أبو الأسود الديلي: إن فلانا إذا سئل أرز، وإذا دعي اهتز. قال أبو عبيد: يعني إذا سئل المعروف تضامَّ، وإذا دعي إلى طعام أو غيره مما يناله اهتز لذلك (^٤). وقال الداودي معناه: يرجع ويجتمع ويأتي، وكان هذا في زمن رسول الله - ﷺ - ومن يليه، و(الجحر): الكوة، والمراد بالمدينة هنا أهلها، قاله أبو مصعب الزبيري، وفيه تنبيه على صحة مذهبهم وسلامتهم من البدع، وأن عملهم حجة، كما رأى مالك.\nوقال المهلب: فيه أن المدينة لا يأتيها إلا مؤمن، وإنما يسوقه إليها إيمانه ومحبته في رسول الله - ﷺ -، فكأن الإيمان يرجع إليها كما خرج منها أولًا ومنها انتشر كانتشار الحية من جحرها، ثم إذا راعها شيء رجعت إلى جحرها، فكذلك الإيمان دخلته الدواخل لم يقصد المدينة إلا مؤمن كامل الإيمان (^٥).\n_________\n(^١) في هامش الأصل: حكاه عن المروزي.\n(^٢) \"المحكم\" ٩/ ٦٥ - ٦٦.\n(^٣) \"غريب الحديث\" ١/ ٣٢.\n(^٤) السابق ١/ ٣٢.\n(^٥) \"شرج ابن بطال\" ٤/ ٥٤٨.","vol":"12","page":550},{"text":"<span data-type='title' id=toc-1412>٧ - باب إِثْمِ مَنْ كَادَ أَهْلَ المَدِينَةِ</span>\n١٨٧٧ - حَدَّثَنَا حُسَيْنُ بْنُ حُرَيْثٍ، أَخْبَرَنَا الفَضْلُ، عَنْ جُعَيْدٍ، عَنْ عَائِشَةَ [هِيَ بِنْتُ سَعْدٍ] قَالَتْ: سَمِعْتُ سَعْدًا - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا يَكِيدُ أَهْلَ المَدِينَةِ أَحَدٌ إِلَّا انْمَاعَ، كَمَا يَنْمَاعُ المِلْحُ فِي المَاءِ\". [مسلم: ١٣٨٧ - فتح: ٤/ ٩٤]\nذكر فيه حديث عَائِشَةَ قَالَتْ: سَمِعْتُ سَعْدًا قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا يَكِيدُ أَهْلَ المَدِينَةِ أَحَدٌ إِلَّا انْمَاعَ، كَمَا يَنْمَاعُ المِلْحُ فِي المَاءِ\".\nهذا الحديث أخرجه مسلم أيضًا بزيادة أبي هريرة (^١).\nومعنى \"انماع\" ذاب، يقال منه: قد امَّاع العسل في الماء فهو مماع امَّاعًا، وهو عسل مائع، وقد ماع يميع ميعًا ميوعًا، وتميع الشراب إذا ذهب وجاء، فهو يتميع تميعًا.\nومعنى \"لا يكيد\" لا يدخلها بمكيدة ولا بمكر يطلب فيها غرتهم، ويفترس عورتهم.\n_________\n(^١) مسلم (١٣٨٧).\nوورد بهامش الأصل: أي مع سعد، وليس في مسلم: \"انماع كما ينماع\" وإنما فيه: \"أذابه الله كلما يذاب\" وليس فيه: \"لا يكيد\" وإنما فيه: \"من أراد أهل المدينة بسوء\".","vol":"12","page":551},{"text":"<span data-type='title' id=toc-1413>٨ - باب آطَامِ المَدِينَةِ</span>\n١٨٧٨ - حَدَّثَنَا عَلِيٌّ حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابْنُ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ سَمِعْتُ أُسَامَةَ - ﵁ - قَالَ: أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمٍ مِنْ آطَامِ المَدِينَةِ فَقَالَ: \"هَلْ تَرَوْنَ مَا أَرَى؟ إِنِّي لأَرَى مَوَاقِعَ الفِتَنِ خِلَالَ بُيُوتِكُمْ كَمَوَاقِعِ القَطْرِ\".\nتَابَعَهُ مَعْمَرٌ وَسُلَيْمَانُ بْنُ كَثِيرٍ، عَنِ الزُّهْرِيِّ. [٢٤٦٧، ٣٥٩٧، ٧٠٦٠ - مسلم: ٢٨٨٥ - فتح: ٤/ ٩٤]\nذكر فيه حديث سُفْيَانَ، عن الزهري، عن عُرْوَةُ عن أسَامَةَ قَالَ: أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمِ مِنْ آطَامِ المَدِينَةِ فَقَالَ: \"هَلْ تَرَوْنَ مَا أَرى؟ إِنِّي لأَرى مَوَاقِعَ الفِتَنِ خِلَالَ بُيُوتكُمْ كَمَوَاقِعِ القَطْرِ\".\nتَابَعَهُ مَعْمَرٌ وَسُلَيْمَانُ بْنُ كَثِيرٍ، عَنِ الزهْرِيِّ.\nالشرح:\nمتابعة معمر رواها البخاري في: الفتن عن محمود بن غيلان، عن عبد الرزاق، عن معمر به (^١)، ومتابعة سليمان رواها مسلم (^٢) عن عبد بن حميد، عن عبد الرزاق، عن سليمان عنه (^٣)، وسليمان هو ابن كثير\n_________\n(^١) حديث سيأتي برقم (٧٠٦٠)، باب: قول النبي - ﷺ -: ويل للعرب من شر قد اقترب.\n(^٢) ورد بالهامش حاشية: لم يروها مسلم، إنما روى مسلم حديث معمر عن الزهري، لا حديث سليمان والله أعلم.\n(^٣) هذِه المتابعة لم يروها مسلم كما ذكر المصنف -﵀- وتبعه على ما ذكر، العيني في \"عمدة القاري\" ٨/ ٤٣٢ وفيه نظر، فالذي في مسلم (٢٨٨٥/ ٩): حدثنا عبد بن حميد: أخبرنا عبد الرزاق: أخبرنا معمر، عن الزهري بهذا الإسناد نحوه، فليس في الإسناد سليمان بالمرة.\nويدل لذلك ما ذكره الحافظ في \"التغليق\" ٣/ ١٣٤ - ١٣٥ أن المتابعة هذِه رواها البخاري بإسناده في كتاب \"بر الوالدين، من تأليفه خارج \"الصحيح\": ثنا محمد بن =","vol":"12","page":552},{"text":"العبدي البصري (^١)، كان أكبر من أخيه محمد بخمسين سنة (^٢)، كذا بخط الدمياطي الحافظ على أصله.\nو(الآطام) بالمد والقصر: القصور، نقله ابن التين عن أبي عبد الملك، وقال ابن فارس: الأطم: الحصن، وجمعه: آطام (^٣).\nزاد الخطابي: المبني بالحجارة (^٤). وقيل: هو كل بيت مربع مسطح، حكاه ابن سيده (^٥).\nوالجمع القليل من كل ذلك: آطام، والكثير: أطوم. وعن ابن الأعرابي: الأطوم: القصور. وقال الداودي: المنازل. وقال الجوهري: الواحدة: أطمة، مثل أكمة (^٦).\nوخلال: معناه: بين، ومثلت الفتن التي بعده فرآها عيانًا، فأنذر بها قبل وقوعها، فالرؤية هنا العلم، وهذِه إحدى علامات نبوته وهي الإخبار\n_________\n= كثير؛ ثنا سليمان بن كثير، عن الزهري، عن عروة، عن أسامة بن زيد أن النبي - ﷺ - قال: \"هل ترون ما أرى، أرى الفتن خلال بيوتكم\". ثم ساقه بإسناده إلى البخاري بهذا الإسناد. وقال في \"الفتح\" ٤/ ٩٥: أما متابعة سليمان بن كثير فوصلها المؤلف في \"بر الوالدين\" له خارج الصحيح.\n(^١) أبو داود، ويقال أبو محمد البصري، عن يحيى بن معين: ضعيف وقال أبو حاتم: يكتب حديثه، وقال النسائي: ليس به بأس، إلا في الزهري فإنه يخطئ عليه.\nانظر تمام ترجمته في: \"التاريخ الكبير\" ٣/ ٣٣ (١٨٧٣)، \"الجرح والتعديل\" ٣/ ١٣٨ (٦٠٣)، \"المجروحين\" لابن حبان ١/ ٣٣٤، \"تهذيب الكمال\" ١٢/ ٥٦ (٢٥٥٧)، \"سير أعلام النبلاء\" ٧/ ٢٩٤ (٩١).\n(^٢) هو محمد بن كثير العبدي، أبو عبد الله البصري، تقدمت ترجمته في حديث (٩٠).\n(^٣) \"مجمل اللغة\" ١/ ٩٨.\n(^٤) \"غريب الحديث\" ١/ ١٠٥.\n(^٥) \"المحكم\" ٩/ ١٧١.\n(^٦) \"الصحاح\" ٥/ ١٨٦٢.","vol":"12","page":553},{"text":"بالمغيبات، فكانت الفتن بعده كالقطر كما أخبر، وخبره الصادق المصدوق، وشبهها بمواقع القطر لكثرتها وعمومها كقتل عثمان (^١)، ويوم الحرة (^٢) (^٣).\n_________\n(^١) من ذلك ما سيأتي برقم (٣٦٧٤) كتاب: \"فضائل الصحابة\" باب: قول النبي - ﷺ -: \"لو كنت متخذًا خليلًا\"، ورواه مسلم (٢٤٠٣) كتاب: فضائل الصحابة، باب: من فضائل عثمان بن عفان. من حديث أبي موسى الأشعري، وفيه: أن عثمان استأذن على رسول الله - ﷺ -، فقال رسول الله - ﷺ -: \"ائذن له وبشره بالجنة .. \".\nومن ذلك أيضًا ما سيأتي برقم (٣٦٧٥) من حديث أنس أن النبي - ﷺ - صعد أحدًا وأبو بكر وعمر وعثمان، فرجف بهم، فقال: \"اثبت أحد، فإنما عليك نبي وصديق وشهيدان\"، وغير ذلك من الأحاديث، انظر: \"المنتخب من دلائل النبوة\" لأبي نعيم ٢/ ٥٥١ - ٥٥٢، \"دلائل النبوة\" للبيهقي ٦/ ٣٨٨ - ٣٩٢.\n(^٢) انظر: \"البداية والنهاية\" ٨/ ٦١٦ - ٦٢٣، \"تاريخ الإسلام\" ٥/ ٢٣ - ٣٢.\n(^٣) ورد بهامش الأصل: ثم بلغ في الثاني بعد الأربعين، كتبه مؤلفه.","vol":"12","page":554},{"text":"<span data-type='title' id=toc-1414>٩ - باب لَا يَدْخُلُ الدَّجَّالُ المَدِينَةَ</span>\n١٨٧٩ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ عَنْ جَدِّهِ، عَنْ أَبِي بَكْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَدْخُلُ المَدِينَةَ رُعْبُ المَسِيحِ الدَّجَّالِ، لَهَا يَوْمَئِذٍ سَبْعَةُ أَبْوَابٍ، عَلَى كُلِّ بَابٍ مَلَكَانِ\". [٧١٢٥، ٧١٢٦ - فتح: ٤/ ٩٥]\n\n١٨٨٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نُعَيْمِ بْنِ عَبْدِ اللهِ المُجْمِرِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -. \"عَلَى أَنْقَابِ المَدِينَةِ مَلَائِكَةٌ، لَا يَدْخُلُهَا الطَّاعُونُ وَلَا الدَّجَّالُ\". [٥٧٣١، ٧١٣٣ - مسلم: ١٣٧٩ - فتح: ٤/ ٩٥]\n\n١٨٨١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا الوَلِيدُ، حَدَّثَنَا أَبُو عَمْرٍو، حَدَّثَنَا إِسْحَاقُ، حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيْسَ مِنْ بَلَدٍ إِلَّا سَيَطَؤُهُ الدَّجَّالُ، إِلَّا مَكَّةَ وَالمَدِينَةَ، لَيْسَ لَهُ مِنْ نِقَابِهَا نَقْبٌ إِلَّا عَلَيْهِ المَلَائِكَةُ صَافِّينَ، يَحْرُسُونَهَا، ثُمَّ تَرْجُفُ المَدِينَةُ بِأَهْلِهَا ثَلَاثَ رَجَفَاتٍ، فَيُخْرِجُ اللهُ كُلَّ كَافِرٍ وَمُنَافِقٍ\". [٧١٢٤، ٧١٣٤، ٧٤٧٣ - مسلم: ٢٩٤٣ - فتح: ٤/ ٩٥]\n\n١٨٨٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - قَالَ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - حَدِيثًا طَوِيلًا عَنِ الدَّجَّالِ، فَكَانَ فِيمَا حَدَّثَنَا بِهِ أَنْ قَالَ: \"يَأْتِى الدَّجَّالُ -وَهُوَ مُحَرَّمٌ عَلَيْهِ أَنْ يَدْخُلَ نِقَابَ المَدِينَةِ- بَعْضَ السِّبَاخِ التِي بِالمَدِينَةِ، فَيَخْرُجُ إِلَيْهِ يَوْمَئِذٍ رَجُلٌ، هُوَ خَيْرُ النَّاسِ -أَوْ مِنْ خَيْرِ النَّاسِ- فَيَقُولُ: أَشْهَدُ أَنَّكَ الدَّجَّالُ، الذِي حَدَّثَنَا عَنْكَ رَسُولُ اللهِ - ﷺ - حَدِيثَهُ. فَيَقُولُ الدَّجَّالُ: أَرَأَيْتَ إِنْ قَتَلْتُ هَذَا ثُمَّ أَحْيَيْتُهُ، هَلْ تَشُكُّونَ فِي الأَمْرِ؟ فَيَقُولُونَ: لَا. فَيَقْتُلُهُ، ثُمَّ يُحْيِيهِ فَيَقُولُ حِينَ يُحْيِيهِ: وَاللهِ مَا كُنْتُ قَطُّ أَشَدَّ بَصِيرَةً مِنِّي اليَوْمَ، فَيَقُولُ الدَّجَّالُ: أَقْتُلُهُ فَلَا أُسَلَّطُ عَلَيْهِ\". [٧١٣٢ - مسلم: ٢٩٣٨ - فتح: ٤/ ٩٥]","vol":"12","page":555},{"text":"ذكر فيه أربعة أحاديث:\nأحدها:\nحديث إِبْرَاهِيمَ بْنِ سَعْدٍ -وهو ابن إبراهيم-، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ أبِي بَكْرَةَ -وهو نفيع بن الحارث- عَنِ النَّبِيِّ - ﷺ - قَالَ:- \"لَا يَدْخُلُ المَدِينَةَ رُعْبُ المَسِيحِ الدَّجَّالِ، لَهَا يَوْمَئِذٍ سَبْعَةُ أَبْوَابٍ، عَلَى كُلِّ بَابٍ مَلَكَانِ\".\nوحديث أبي هريرة قال: قال رسول الله - ﷺ -: \"على أنقاب المدنية ملائكة لا يدخلها الطاعون ولا الدجال\".\nوحديث أبي سعيد: حدثنا رسول الله - ﷺ - حديثًا طويلًا عن الدجال، فكان مما حدثنا به أن قال: \"يأتي الدجال وهو محرم عليه أن يدخل نقاب المدينة، ينزل بعض السباخ التي بالمدينة، فيخرج إليه يومئذ رجل هو خير الناس -أو من خير الناس- فيقول: أشهد أنك الدجال الذي حدثنا عنك رسول الله - ﷺ - حديثه، فيقول الدجال: أرأيت إن قتلت هذا ثم أحييته، هل تشكون في الأمر؟ فيقولان: لا. فيقتله ثم يحييه، فيقول حين يحييه: والله ما كنت قط أشد بصيرة من اليوم، فيقول الدجال: أقتله، فلا يسلط عليه\".\nوحديث أبي عمرو -هو الأوزاعي- عبد الرحمن بن عمرو، ثنا إسحاق، حدثني أنس بن مالك، عن النبي - ﷺ - قال: \"ليس من بلدٍ إلا سيطؤه الدَّجَّال، إلا مكةَ والمدينة، ليس من نقابها نقب إلا عليه الملائكة صافين يحرسونها، ثم ترجفُ المدينةُ بأهلِها ثلاث رجفات، فيخرج إليه كلُّ كافرٍ ومنافقٍ\".","vol":"12","page":556},{"text":"الشرح:\nحديث أبي بكرة من أفراده، وحديث أَبِي هُرَيْرَةَ أخرجه مسلم (^١).\nوحديث أبَي سَعِيدٍ أيضًا. وسيأتي مطولًا في ذكر بني إسرائيل (^٢).\nوحديث أَنَسٍ أخرجه مسلم في الفتن، والنسائي في الحج (^٣).\nوأنقاب ونقاب: جمع نقب، قال ابن وهب: يعني مداخلها. وقال غيره: هي أبوابها وفوّهات طرقها التي يدخل منها إليها.\nقال الخطابي: هي طريق في رأس الجبل (^٤). وقال الداودي: هي الطرق التي يسهلها الناس، ومنه: ﴿فَنَقَّبُواْ فِي اَلبلَادِ﴾ [ق: ٣٦] وضبط ابن فارس أنه بالسكون يقتضي ألا يكون جمعه أنقابًا (^٥) كما رواه أبو هريرة (^٦)، وإنما يجمع على نقاب كما رواه أبو سعيد (^٧).\nوقال أبو المعالي في \"المنتهى\": النقب: الطريق في الجبل، وكذلك النقب والمنقب والمنقبة عن يعقوب.\nوقال ابن سيده: النقب والنقب في أي شيء كان نقبه ينقبه نقبًا (^٨).\nوعن القزاز: ويقال أيضًا: نقب، بكسر النون. وقال الأخفش: أنقابها: طرقها، الواحد: نقب وهو من الآية السالفة أي: جعلوا فيها طرقًا ومسالك، وقال غيره: ونقاب أيضًا جمع نقب (^٩)، ككلب وكلاب،\n_________\n(^١) مسلم (١٣٨٠).\n(^٢) يأتي برقم (٧١٣٢) كتاب: الفتن، باب: لا يدخل الدجال المدينة.\n(^٣) مسلم (٢٩٤٣)، النسائي في \"الكبرى\" ٢/ ٤٨٥ (٤٢٧٤).\n(^٤) \"أعلام الحديث\" ٢/ ٩٣٢.\n(^٥) \"مجمل اللغة\" ٤/ ٨٨٠.\n(^٦) سيأتي برقم (١٨٨٠).\n(^٧) حديث (١٨٨٢).\n(^٨) \"المحكم\" ١/ ٢٧٧.\n(^٩) ورد بهامش الأصل: في \"القاموس\" النقب، النقَب جمعه أنقاب ونقاب.","vol":"12","page":557},{"text":"وتجمع فَعْل اسمًا على فعال وفعول قياسًا مطردًا.\nوفي هذِه الأحاديث برهان ظهر لنا صحته وعلمنا أن ذلك من بركة دعائه للمدينة، وقد أراد عمر والصحابة أن يرجعوا إلى المدينة حين وقع الوباء بالشام (^١)، ثقة منهم بقوله - ﵇ - الذي أمنهم من دخول الطاعون بلدهم (^٢)، وكذلك نوقن أن الدجال لا يستطيع دخولها البتة، وهذا فضل عظيم لها. وقد أخبر الله أنه يوكل الملائكة بحفظ من شاء من عباده من الآفات والعدو والفتن، فقال تعالى: ﴿لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللهِ﴾ [الرعد: ١١] يعني بأمر الله لهم بحفظه، ومازالت الملائكة تنفع المؤمنين بالنصر لهم والدعاء والاستغفار لذنوبهم، وسيأتي معنى حديث الدجال وفتنته في موضعه، وهو كتاب: الفتن، إن شاء الله (^٣). وفي حديث أنس أن الدجال لا يدخل مكة أيضًا (^٤)، وهو فضل كبير أيضًا لها وللمدينة على سائر الأرض.\nوقوله: \"لا يدخل المدينة رعب المسيح الدجال\" لا يعارضه حديث أنس \"ترجف المدينة بأهلها ثلاث رجفات\" والرجف رعب، وإنما الرجفة تكون من أهل المدينة على من فيها من المنافقين والكافرين، فيخرجونهم من المدينة بإخافتهم إياهم تغليظًا عليهم وعلى الدجال، فيخرج المنافقون إلى الدجال فرارًا من أهل المدينة ومن قوتهم (عليه) (^٥).\n_________\n(^١) سيأتي هذا الحديث (٥٧٢٩) كتاب: الطب، باب: ما يذكر في الطاعون، من حديث ابن عباس، ورواه مسلم (٢٢١٩) كتاب: السلام، باب: الطاعون والطيرة والكهانة ونحوها.\n(^٢) حديث (١٨٨٠)، ورواه مسلم (١٣٧٩).\n(^٣) انظر شرح الحديث الآتي برقم (٧١٣٢).\n(^٤) حديث الباب (١٨٨١).\n(^٥) هذا بالأصل، وفي \"شرح ابن بطال\" (٤/ ٥٥١): (عليهم) وهو أصح وأصوب.","vol":"12","page":558},{"text":"والرعب: الخوف، يقال: رعبته فهو مرعوب، ولا يقال: أرعبته.\nقال ابن التين: وضبط المسيح هنا بكسر الميم وتشديد السين، سمي بذلك لأنه يمسح الأرض -أي يقطعها- أو لأنه ممسوح العين اليمنى، وسلف الاختلاف في عيسى - ﷺ - لم سمي مسيحًا؟\nوالدجال مشتق من الدجل، وهو التمويه أو التغطية. وقال ابن دريد: لأنه يغطي الأرض بالجمع الكثير (^١). والطاعون: الوباء.\nقال الداودي: والدجالون ثلاثون، كلهم يزعم أنه نبيٌّ (^٢) إلا الأعور فإنه يزعم أنه إله. وهو في مسلم بدون الاستثناء (^٣)، والذي أعطي من قتله للرجل وإحيائه، فقد أتبع ذلك بأنه يريد قتله فلا يطيقه، فيكون ذلك سبب هلاكه، وينزل ابن مريم - ﷺ - حكمًا عدلًا فيقتله.\nومعنى رجف المدينة: اضطرابها، ويكون بها زلزلة وأمر يرعب عنه كل منافق، ويثبت الله المؤمنين.\nواحتج القاضي في \"معونته\" بهذا الحديث على فضل المدينة على البقاع التي لم تحرس من ذلك (^٤)، وحديث أنس يرده، فإن فيه أن مكة أيضًا محروسة من الدجال.\n_________\n(^١) \"جمهرة اللغة\" ١/ ٤٥٠.\n(^٢) سيأتي حديث بنحو هذا الكلام برقم (٣٦٠٩) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٣) مسلم (١٥٧) بعد حديث (٢٨٨٨) كتاب: الفتن، باب: إذا تواجه المسلمان بسيفيهما.\n(^٤) \"المعونة\" ٢/ ٦٠٦.","vol":"12","page":559},{"text":"<span data-type='title' id=toc-1415>١٠ - باب المَدِينَةُ تَنْفِي الخَبَثَ</span>\n١٨٨٣ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - جَاءَ أَعْرَابِيٌّ النَّبِيَّ - ﷺ - فَبَايَعَهُ عَلَى الإِسْلَامِ، فَجَاءَ مِنَ الغَدِ مَحْمُومًا، فَقَالَ: أَقِلْنِي، فَأَبَى ثَلَاثَ مِرَارٍ، فَقَالَ: \"المَدِينَةُ كَالكِيرِ، تَنْفِى خَبَثَهَا، وَيَنْصَعُ طَيِّبُهَا\". [٧٢٠٩، ٧٢١١، ٧٢١٦، ٧٣٢٢ - مسلم: ١٣٨٣ - فتح: ٤/ ٩٦]\n\n١٨٨٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ قَالَ: سَمِعْتُ زَيْدَ بْنَ ثَابِتٍ - ﵁ - يَقُولُ: لَمَّا خَرَجَ النَّبِيُّ - ﷺ - إِلَى أُحُدٍ رَجَعَ نَاسٌ مِنْ أَصْحَابِهِ، فَقَالَتْ فِرْقَةٌ: نَقْتُلُهُمْ. وَقَالَتْ فِرْقَةٌ: لَا نَقْتُلُهُمْ. فَنَزَلَتْ ﴿فَمَا لَكُمْ فِي المُنَافِقِينِ فِئَتَيْنِ﴾ [النساء: ٨٨] وَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّهَا تَنْفِي الرِّجَالَ كَمَا تَنْفِي النَّارُ خَبَثَ الحَدِيدِ\". [٤٠٥٠، ٤٥٨٩ - مسلم: ١٣٨٤ - فتح: ٤/ ٩٦]\nذكر فيه حديث جَابِرٍ جَاءَ أَعْرَابِيٌّ النَّبِيَّ - ﷺ - فَبَايَعَهُ عَلَى الِإسْلَامِ، فَجَاءَ مِنَ الغَدِ مَحْمُومًا، فَقَالَ: أَقِلْنِي بيعتي. فَأَبَى ثَلَاثَ مِرَارٍ، فَقَالَ: \"المَدِينَةُ كَالكِيرِ، تَنْفِي خَبَثَهَا، وَينْصَعُ طَيِّبُهَا\".\nوحديث زيدِ بْنِ ثَابِتِ قال: لَمَّا خَرَجَ النَّبِيُّ إِلَى أحُدٍ رَجَعَ ناسٌ مِنْ أَصْحَابِهِ، فَقَالَتْ فِرْقَةٌ: نَقْتُلُهُمْ. وَقَالَتْ فِرْقَةٌ: لَا نَقْتُلُهُمْ. فَنَزَلَتْ ﴿فَمَا لَكُمْ فِي المُنَافِقِينَ فِئَتَيْنِ﴾ [النساء: ٨٨] وَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّهَا تَنْفِي الرِّجَالَ كَمَا تَنْفِي النَّارُ خَبَثَ الحَدِيدِ\".\nالشرح:\nحديث جابر وزيد أخرجهما مسلم أيضًا (^١).\n_________\n(^١) حديث جابر رواه برقم (١٣٨٣)، وحديث زيد رواه برقم (١٣٨٤).","vol":"12","page":560},{"text":"وفي رواية للبخاري في المغازي: \"تنفي الذنوب\" (^١)، وفي رواية: \"وأنها تنفي الخبث كما تنفي النار خبث الحديد\" (^٢) وكان هذا الأعرابي من المهاجرين كما قاله بعض العلماء (^٣)، فأراد أن يستقيل النبي - ﷺ - في الهجرة فقط، ولم يرد أن يستقيله في الإسلام، فأبى - ﷺ - من ذلك في الهجرة؛ لأنها عون على الإثم، وكان ارتدادهم عن الهجرة من أكبر الكبائر، ولذلك دعا لهم - ﷺ - فقال: \"اللهم أمض لأصحابي هجرتهم ولاتردهم على أعقابهم\" (^٤) ويحتمل كما قال القاضي أن بيعته كانت بعد الفتح وسقوط الهجرة إليه، وإنما بايع على الإسلام وطلب الإقالة ولم يقله (^٥).\nوفيه من الفقه:\nأن من عقد على نفسه أو على غيره عقدًا لله فلا ينبغي له حله؛ لأن في حله خروجًا عما عقد، وقال تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالعُقُودِ﴾ [المائدة: ١] والدليل على أنه لم يطلب الارتداد عن الإسلام أنه لم يرد حل ما عقده إلا بموافقة الشارع على ذلك، ولو كان\n_________\n(^١) سيأتي برقم (٤٠٥٠) باب: غزوة أحد.\n(^٢) سيأتي برقم (٤٥٨٩) كتاب: التفسير، باب: قوله: ﴿فَمَا لَكُمْ فِي المُنَافِقِينَ فِئَتَيْنِ﴾ [النساء: ٨٨].\n(^٣) قال الحافظ في \"الفتح\" ٤/ ٩٧: لم أقف على اسمه، إلا أن الزمخشري ذكر في \"ربيع الأبرار\" أنه قيس بن أبي حازم، وهو مشكل؛ لأنه تابعي كبير مشهور صرحوا بأنه هاجر فوجد النبي - ﷺ - قد مات، فإن كان محفوظًا فلعله آخر وافق اسمه واسم أبيه، وفي \"الذيل\" لأبي موسى: في الصحابة قيس بن أبي حازم المنقري، فيحتمل أن يكون هو هذا أهـ. وقال هذا الكلام بنصه العيني في \"عمدة القاري\" ٨/ ٤٣٦.\n(^٤) سلف برقم (١٢٩٥)، ورواه مسلم (١٦٢٨).\n(^٥) \"إكمال المعلم\" ٤/ ٥٠٠.","vol":"12","page":561},{"text":"خروجه عن المدينة خروجًا عن الإسلام لقتله حين خرج، وإنما خرج عاصيًا، ورأوا أنه معذور لما نزل به من الوباء، ولعله لم يعلم بفرضية الهجرة، وكان من الذين قال الله فيهم: ﴿وَأَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ مَا أَنْزَلَ اللهُ عَلَى رَسُولِهِ﴾ [التوبة: ٩٧] فقال فيه: \"إن المدينة كالكير\".\nولا يرد أن المنافقين قد سكنوها وماتوا فيها ولم تنفعهم؛ لأنها كانت دارهم، ولم يسكنوها اغتباطًا بالإسلام ولا حبًّا لها، وإنما كان لأجل معاشهم، ولم يرد بضرب المثل إلا من عقد على الإسلام راغبًا فيه ثم خبث قلبه، ولم يصح أن أحدًا ممن لم تكن له المدينة دارًا فارتد عن الإسلام ثم اختار السكنى فيها، بل كلهم فر إلى الكفر راجعًا، فبمثل أولئك ضرب المثل، وكان المنافقون الساكنون بالمدينة قد ميزهم الله حتى كأنهم بارزون عنها لما وسمهم به من قوله: ﴿الَّذِينَ يَلْمِزُونَ المُطَّوِّعِينَ مِنَ المُؤْمِنِينَ فِي الصَّدَقَاتِ﴾ [التوبة: ٧٩] ﴿الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ﴾ [التوبة: ٦١] وبقوله: ﴿وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ القَوْلِ﴾ [محمد: ٣٠] وكانوا معروفين، وأبقاهم لئلا يقول الناس: إن محمدًا يقتل أصحابه (^١)، أو ينفيهم، والنفي كالقتل، ومما يدل على ذلك قوله تعالى: ﴿فَمَا لَكُمْ فِي المُنَافِقِينَ فِئَتَيْنِ﴾ [النساء: ٨٨] منكرًا عليهم اختلافهم في قتلهم، فعرفهم الله تعالى أنه أركسهم\n_________\n(^١) انظر ما سيأتي برقم (٣٥١٨) كتاب: المناقب، باب: ما ينهى من دعوة الجاهلية، ورواه مسلم (٢٥٨٤/ ٦٣) كتاب: البر والصلة والآداب، باب: نصر الأخ ظالمًا أو مظلومًا، من حديث جابر قال: غزونا مع النبي - ﷺ - .. الحديث، وفيه: وقال عبد الله بن أُبي ابن سلول: قد تداعوا علينا، لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل، فقال عمر: ألا نقتل يا رسول الله هذا الخبيث؟ لعبد الله، فقال النبي - ﷺ -: \"لا يتحدث الناس أنه كان يقتل أصحابه\".","vol":"12","page":562},{"text":"بنفاقهم، فلا يكون لهم صنع ولا جمع، ولا يسمع لهم قول مع أنه قد حسم أنهم لا يجاورونه فيها إلا قليلًا، فنفتهم المدينة بعد؛ لخوفهم القتل، قال تعالى: ﴿مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا (٦١)﴾ [الأحزاب: ٦١] فلم يأمنوا فخرجوا، فصح إخباره أنها تنفي خبثها لكن ليس ذلك ضربة واحدة بل شيئًا فشيئًا، حتى يخلص أهلها الطيبين الناصعين وقت الحاجة إليهم في العلم؛ لأنهم في حياته مستغنى عنهم به، فلما احتيج إليهم بعده في العلم خلصتهم بركة المدينة، فنفت خبثها.\nوقوله: (\"كالكير\") تمثيل منه وتنظير، ففيه جواز القياس بين الشيئين إذا اشتبها في المعنى، فشبَّه المدينة في نفيها من خبثها من خبث قلبه بالكير الذي ينفي خبث الحديد حتى يصفو.\nوقوله: (\"وينصع طيبها\") هو مثل ضربه للمؤمن المخلص الساكن فيها الصابر على لأوائها وشدتها مع فراق أهله والمال والتزام المخافة من العدو، فلما باع نفسه من الله والتزم هذا الأمر بان صدقه ونصع إيمانه، وقوي اغتباطه بسكنى المدينة، وبقربه من رسول الله - ﷺ -، كما ينصع ريح الطيب فيها ويزيد عبقًا على سائر البلاد، خصوصية خص الله بها بلد رسوله التي اختار تربتها لمباشرة جسده الطيب الطهور.\nوقد جاء في الحديث أن المؤمن يقبر في التربة التي خلق منها (^١)،\n_________\n(^١) تقدم تخريجه في حديث (١٨٧١) من حديث أبي سعيد الخدري وابن عمر. وانظر: \"الصحيحة\" (١٨٥٨). ونضيف هنا أنه روي أيضًا عن ابن مسعود وعبد الله بن سوار وابن عباس موقوفًا.\nحديث ابن مسعود رواه الخطيب في \"تاريخ بغداد\" ٢/ ٣١٣، ١٣/ ٤٠ - ٤١،\nوالديلمي كما في \"الفردوس\" ٤/ ٢٨ - ٢٩ (٦٠٨٨)، وابن الجوزي في \"العلل المتناهية\" ١/ ١٩٣ (٣١٠) مرفوعًا بلفظ: \"ما من مولود يولد إلا وفي سرته من تربته =","vol":"12","page":563},{"text":"وكانت بها تربة المدينة أفضل الترب كما هو أفضل البشر؛ فلهذا -والله أعلم- يتضاعف ريح الطيب فيها على سائر البلاد.\nوقوله: (\"طيبها\") هو بضم الباء، وهو الصحيح، وروي فتحها (^١).\nقال ابن التين: والصواب الأول؛ لأن الطيب هو الذي ينصع -أي: يخلص ويصفو- ومنه: أبيض ناصع. وينصع -بالنون- قال القزاز: لم أجد له في الطيب وجهًا، وإنما الكلام يتضوع طيبها أي: يفوح، قال: ويروى: ينضخ، بضاد وخاء معجمتين، قال: ويروى بحاء مهملة، وهو أقل من النضخ. قلت: الرواية \"طيبها\" بتشديد المثناة تحت، ونصع الشيء: خلص، وخشب ناصع: خالص، وحق ناصع: واضح، والناصع من الجيش: القوم الذين لا يخالطهم غيرهم، فنصع الطيب من هذا، وقال أبو موسى: ويقال أيضًا أنصع: أظهر ما في نفسه وبرز لونه. وضبطه الزمخشري في \"فائقه\": بمثناة تحت مضمومة، ثم باء موحدة، ثم ضاد معجمة (^٢). فرشقه الصغاني فقال:\n_________\n= التي ولد منها، فإذا رد إلى أرذل العمر رد إلى تربته التي خلق منها حتى يدفن فيها، وأنا وأبو بكر وعمر خلقنا من تربة واحدة وفيها ندفن\".\nوأما حديث عبد الله بن سوار فرواه أحمد في \"فضائل الصحابة\" ١/ ٤٤٤ - ٤٤٢ (٥٢٨): أن النبي - ﷺ - مر بقبر يحفر، فقال: قبر من هذا؟ قالوا: قبر فلان الحبشي، قال: يا سبحان الله سيق من أرضه وسمائه إلى التربة التي خلق منها، ....\nوأما حديث ابن عباس فرواه عبد الرزاق في \"المصنف\" ٣/ ٥١٥ - ٥١٦ (٦٥٣١)، والعقيلي في \"الضعفاء الكبير\" ٣/ ١٨٠ عن ابن عباس قال: يدفن كل إنسان في التربة التي خلق منها. هكذا موقوفًا. والأحاديث الثلاثة هذِه لا تخلو أسانيدها من مقال، لكن الحديث صح عن أبي سعيد وابن عمر، انظر: \"الصحيحة\" (١٨٥٨).\nوورد بهامش الأصل هنا: هو في \"المستدرك\".\n(^١) عند الحموي والمستملي وأبي ذر الهروي. انظر اليونينية ٣/ ٢٢.\n(^٢) \"الفائق\" ٣/ ٢٩٠.","vol":"12","page":564},{"text":"خالف الزمخشري في ذلك جميع الرواة.\nوفي \"مجمع الغرائب\": \"ينصع طيبها\" أي يصفها ويخلطها.\nوالنصوع لازم، فإن صحت أن الرواية ينصع من الثلاثي فهو غريب، وإلا فالوجه أن يقال: ينصع. يقال: أنصع الرجل: إذا أظهر ما في نفسه، أو يقال: ينصع طيبها بالرفع على أنه فاعل، وهو لازم. وقال\nابن التين: \"ينصع طيبها\" أي: يخلص ويصفو.\nومما استدل على تفضيل المدينة بهذا الحديث، وقد سلف.\nوالخبث: الكفر والنفاق.\nوقوله: (ورجع ناس من أصحابه) هو عبد الله بن أبي، أي: رجع بثلث العسكر، ثلاثمائة رجل.","vol":"12","page":565},{"text":"-<span data-type='title' id=toc-1416> باب </span>(^١)\n١٨٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا أَبِي، سَمِعْتُ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اللَّهُمَّ اجْعَلْ بِالمَدِينَةِ ضِعْفَيْ مَا جَعَلْتَ بِمَكَّةَ مِنَ البَرَكَةِ\". تَابَعهُ عُثْمَانُ بْنُ عُمَرَ، عَنْ يُونُسَ. [مسلم: ١٣٦٩ - فتح: ٤/ ٩٧]\n\n١٨٨٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا قَدِمَ مِنْ سَفَرٍ، فَنَظَرَ إِلَى جُدُرَاتِ المَدِينَةِ، أَوْضَعَ رَاحِلَتَهُ، وَإِنْ كَانَ عَلَى دَابَّةٍ حَرَّكَهَا مِنْ حُبِّهَا. [انظر: ١٨٠٢ - فتح: ٤/ ٩٨]\nذكر فيه حديث أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اللَّهُمَّ اجْعَلْ بِالمَدِينَةِ ضِعْفَيْ مَا جَعَلْتَ بِمَكَّةَ مِنَ البَرَكَةِ\". تَابَعَهُ عُثْمَانُ بْنُ عُمَرَ، عَنْ يُونُسَ.\nوحديثه أيضا كَانَ النَّبِيُّ - ﷺ - إِذَا قَدِمَ مِنْ سَفَرٍ، فَنَظَرَ إِلَى جُدُرَاتِ المَدِينَةِ، أَوْضَعَ رَاحِلَتَهُ، وَإِنْ كَانَ عَلَى دَابَّةٍ حَرَّكَهَا مِنْ حُبِّهَا.\nوهذا سلف في باب: من أسرع ناقته إذا قدم المدينة (^٢) (^٣). والأول أخرجه مسلم أيضًا (^٤).\nوقوله: (تابعه عثمان بن عمر) يعني: تابع جريرًا الراوي عن يونس الأول.\n_________\n(^١) ورد بهامش الأصل: ليس في نسختي هذا الباب، وإنما فيها الأحاديث من غير فصل بباب.\n(^٢) سلف برقم (١٨٠٢).\n(^٣) ورد بهامش الأصل: في هذِه الطريق النص باستماع حميد من أنس بخلاف الأولى.\n(^٤) مسلم (١٣٦٩).","vol":"12","page":566},{"text":"وقال الإسماعيلي: حدثنا أبو يعلى عن أبي خيثمة وقاسم بن أبي شيبة قالا: ثنا وهب بن جرير، ثم قال: وقال القاسم بن أبي شيبة عن أبيه، عن يونس الأيلي، فذكره وأبو شيبة ليس من شروط هذا الكتاب، وكذلك ابنه، قال: وقال الحسن: عن أنس أن رسول - ﷺ - قال، فذكره (^١)، وقال: يعني المدينة واستدل به من يفضل المدينة؛ لأن تضعيف الدعاء (^٢) إنما هو لفضلها، وقد سلف، وكذا حبه إياها وتعجيل سيره إذا نظر إليها، من أجل أن قرب الدار يجدد الشوق إلى الأحبة والأهل، ويولد الحنين إلى الوطن، ولنا به الأسوة الحسنة.\nوقال مالك لهارون: استوص بأهل المدينة خيرًا فإنهم أفضل من على الأرض، فقال: بم؟ فقال: لأنه ليس على وجه الأرض قبر نبي يعرف إلا القبر الذي بهذِه البلدة.\n_________\n(^١) للحافظ تعقب على هذا الموضوع، انظره في \"الفتح\" ٤/ ٩٨ - ٩٩ فهو هام.\n(^٢) ورد بالهامش: صوابه: تضعيف المدعو به.","vol":"12","page":567},{"text":"<span data-type='title' id=toc-1417>١١ - باب كَرَاهِيَةِ النَّبِيِّ - ﷺ - أَنْ تُعْرَى المَدِينَةُ</span>\n١٨٨٧ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا الفَزَارِيُّ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسٍ - ﵁ - قَالَ أَرَادَ بَنُو سَلِمَةَ أَنْ يَتَحَوَّلُوا إِلَى قُرْبِ المَسْجِدِ، فَكَرِهَ رَسُولُ اللهِ - ﷺ - أَنْ تُعْرَى المَدِينَةُ، وَقَالَ: \"يَا بَنِي سَلِمَةَ. أَلَا تَحْتَسِبُونَ آثَارَكُمْ؟! \". فَأَقَامُوا. [انظر: ٦٥٥ - فتح: ٤/ ٩٩]\nذكر فيه حديث أَنَسٍ قَالَ: أَرَادَ بَنُو سَلِمَةَ أَنْ يَتَحَوَّلُوا إِلَى قُرْبِ المَسْجِدِ، فَكَرِهَ رَسُولُ اللهِ - ﷺ - أَنْ تُعْرى المَدِينَةُ، وَقَالَ: \"يَا بَنِي سَلِمَةَ. أَلَا تَحْتَسِبُونَ آثَارَكُمْ؟! \". فَأَقَامُوا.\nوقد سلف في الصلاة (^١).\nوإنما أراد أن لا تعرى المدينة وأن تعمر؛ ليعظم المسلمون في أعين المنافقين والمشركين إرهابًا وغلظًا عليهم.\nوقوله: \"ألا تحتسبون آثاركم\" يعني في الخُطى إلى المسجد، ولذلك قال أبو هريرة: إن أعظمكم أجرًا أبعدكم دارًا، قيل: لم يا أبا هريرة؟ قال: من أجل كثرة الخطى (^٢)، وهذا لا يكون إلا توقيفا.\nوقد ترجم له في الصلاة باب: احتساب الآثار (^٣).\n_________\n(^١) برقم (٦٥٥).\n(^٢) رواه مالك في \"الموطأ\" ص ٤٦، وقال الحافظ ابن عبد البر في \"التمهيد\" ١٦/ ٢٠١: هكذا هذا الحديث موقوف في الموطأ لم يتجاوز به أبا هريرة ولم يختلف على مالك في ذلك.\n(^٣) سلف برقم (٦٥٥ - ٦٥٦) كتاب: الأذان.","vol":"12","page":568},{"text":"\"وبنو سلمة\" -بكسر اللام- بطن من الأنصار ليس في العرب سلمة غيرهم، ذكره ابن فارس (^١) (^٢).\nقال الداودي: وفيه دليل أنهم كانوا ممن سكن المدينة، وكان لهم آثار خطاهم، وهم إحدى الطائفتين اللتين قال تعالى: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾ [آل عمران: ١٢٢].\n_________\n(^١) \"مقاييس اللغة\" ص ٤٦٦.\n(^٢) ورد بهامش الأصل: وكذا ابن دريد في \"الجمهرة\".","vol":"12","page":569},{"text":"<span data-type='title' id=toc-1418>١٢ - باب </span>(^١)\n١٨٨٨ - حَدَّثَنَا مُسَدَّدٌ عَنْ يَحْيَى، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ قَالَ: حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ، وَمِنْبَرِي عَلَى حَوْضِي\". [انظر: ١١٩٦ - مسلم: ١٣٩١ - فتح: ٤/ ٩٩]\n\n١٨٨٩ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ، فَكَانَ أَبُو بَكْرٍ إِذَا أَخَذَتْهُ الحُمَّى يَقُولُ:\nكُلُّ امْرِئٍ مُصَبَّحٌ فِي أَهْلِهِ … وَالمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ\nوَكَانَ بِلَالٌ إِذَا أُقْلِعَ عَنْهُ الحُمَّى يَرْفَعُ عَقِيرَتَهُ يَقُولُ:\nأَلَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَةً … بِوَادٍ وَحَوْلِي إِذْخِرٌ وَجَلِيلُ\nوَهَلْ أَرِدَنْ يَوْمًا مِيَاهَ مَجَنَّةٍ … وَهَلْ يَبْدُوَنْ لِي شَامَةٌ وَطَفِيلُ\nقَالَ: اللَّهُمَّ العَنْ شَيْبَةَ بْنَ رَبِيعَةَ، وَعُتْبَةَ بْنَ رَبِيعَةَ، وَأُمَيَّةَ بْنَ خَلَفٍ، كَمَا أَخْرَجُونَا مِنْ أَرْضِنَا إِلَى أَرْضِ الوَبَاءِ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: \"اللَّهُمَّ حَبِّبْ إِلَيْنَا المَدِينَةَ كَحُبِّنَا مَكَّةَ أَوْ أَشَدَّ، اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِنَا وَفِي مُدِّنَا، وَصَحِّحْهَا لَنَا وَانْقُلْ حُمَّاهَا إِلَى الجُحْفَةِ\". قَالَتْ: وَقَدِمْنَا المَدِينَةَ، وَهْيَ أَوْبَأُ أَرْضِ اللهِ. قَالَتْ: فَكَانَ بُطْحَانُ يَجْرِى نَجْلًا. تَعْنِي: مَاءً آجِنًا. [٣٩٢٦، ٥٦٥٤، ٥٦٧٧، ٦٣٧٢ - مسلم: ١٣٧٦ - فتح: ٤/ ٩٩]\n\n١٨٩٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ - ﵁ - قَالَ: اللَّهُمَّ ارْزُقْنِي شَهَادَةً فِي سَبِيلِكَ، وَاجْعَلْ مَوْتِي فِي بَلَدِ رَسُولِكَ - ﷺ -.\n_________\n(^١) ورد بهامش الأصل: وكذلك هذا الباب ليس هو في نسختي، إنما فيها حديث أبي هريرة تلو حديث أنس.","vol":"12","page":570},{"text":"وَقَالَ ابْنُ زُرَيْعٍ، عَنْ رَوْحِ بْنِ القَاسِمِ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أُمِّهِ، عَنْ حَفْصَةَ بِنْتِ عُمَرَ - ﵄ - قَالَتْ: سَمِعْتُ عُمَرَ نَحْوَهُ.\nوَقَالَ هِشَامٌ، عَنْ زيدِ، عَنْ أَبِيهِ، عَنْ حَفْصَةَ: سَمِعْتُ عُمَرَ ﵁. [فتح: ٤/ ١٠٠]\nذكر حديث خُبَيْب -بالخاء المعجمة- بْن عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ قَالَ: \"ما بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ، وَمِنْبَرِي عَلَى حَوْضِي\". وهذا سلف في باب: فضل ما بين القبر والمنبر (^١).\nوحديث عَائِشَةَ قَالَتْ: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ، فَكَانَ أَبُو بَكْرٍ إِذَا أَخَذَتْهُ الحُمَّى يَقُولُ:\nكُلُّ اَمْرِئٍ مُصَبَّحٌ فِي أَهْلِهِ … وَالمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ\nوَكَانَ بِلَالٌ إِذَا أُقْلِعَ عَنْهُ الحُمَّى يَرْفَعُ عَقِيرَتَهُ ويَقُولُ:\nأَلَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَةً … بِوَادٍ وَحَوْلِي إِذْخِرٌ وَجَلِيلُ\nوَهَلْ أَرِدَنْ يَوْمًا مِيَاهَ مَجَنَّةٍ … وَهَلْ يَبْدُوَنْ لِي شَامَة وَطَفِيلُ\nقَالَ: اللَّهُمَّ العَنْ شَيْبَةَ بْنَ رَبِيعَةَ، وَعُتْبَةَ بْنَ رَبِيعَةَ، وَأمَيةَ بْنَ خَلَفٍ، كَمَا أَخْرَجُونَا مِنْ أَرْضِنَا إِلَى أَرْضِ الوَبَاءِ، ثُمَّ قَالَ النبي - ﷺ -: \"اللَّهُمَّ حَبِّبْ إِلَيْنَا المَدِينَةَ كحُبِّنَا مَكَّةَ أَوْ أَشَدَّ، اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِنَا وَفِي مُدِّنَا، وَصَحِّحْهَا لَنَا، وَانْقُلْ حُمَّاهَا إِلَى الجُحْفَةِ\". قَالَتْ: وَقَدِمْنَا المَدِينَةَ وَهْيَ أَوْبَأُ أَرْضِ الله. قَالَتْ: فَكَانَ بُطْحَانُ يَجْرِي نَجْلًا. تَعْنِي: مَاءً آجِنًا.\n_________\n(^١) سلف برقم (١١٩٦).","vol":"12","page":571},{"text":"وذكر فيه عن زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ قَالَ: اللَّهُمَّ ارْزُقْنِي شَهَادَةً فِي سَبِيلِكَ، وَاجْعَلْ مَوْتِي فِي بَلَدِ رَسُولِكَ - ﷺ -.\nوَقَالَ ابن زُرَيْعٍ، عَنْ رَوْحِ بْنِ القَاسِمٍ، عَنْ زيدِ بْنِ أَسْلَمَ، عَنْ أُمِّهِ، عَنْ حَفْصَةَ بِنْتِ عُمَرَ قَالَتْ: سَمِعْتُ عُمَرَ نحْوَهُ وقال هشام، عن زيد، عن أبيه، عن حفص سمعت عمر.\nالشرح:\nحديث أبي هريرة سلف (^١).\nوحديث عائشة أخرجه مسلم أيضًا (^٢)، وفي رواية: فدخلت عليهما فقلت: يا أبه كيف تجدك؟ ويا بلال كيف تجدك؟ ذكره في المرضى، وفيه: قالت عائشة: فجئت رسول الله - ﷺ - فأخبرته فقال: \"اللهم حبب إلينا المدينة\" وقال: \"في صاعها وفي مدها\" (^٣)، وفي \"موطأ معن بن عيسى\" (^٤): عرض علي مالك، عن يحيى بن سعيد قالت عائشة: وكان عامر بن فهيرة يقول:\n_________\n(^١) برقم (١١٩٦).\n(^٢) مسلم (١٣٧٦).\n(^٣) سيأتي برقم (٥٦٥٤) كتاب: المرضى، باب: عيادة النساء الرجال.\n(^٤) هو ابن يحيى بن دينار، الإمام الحافظ المثبت، أبو يحيى المدني القزاز، حدث عن أبي ذئب ومالك، وحدث عنه أحمد -فيما قيل- وابن المديني وابن معين، قال معن: وكل شيء من الحديث في \"الموطأ\" سمعته من مالك إلا ما استثنيت أني عرضته عليه، وكل شيء من غير الحديث عرضته على مالك إلا ما استثنيت أني سألته عنه، وقال أبو إسحاق في \"الطبقات\": كان معن يتوسد عتبة مالك، فلا يلفظ مالك بشيء إلا كتبه وكان ربيبه، وهو الذي قرأ \"الموطأ\" للرشيد وبنيه على مالك. انظر تمام ترجمته في \"طبقات ابن سعد\" ٥/ ٤٣٧، \"تهذيب الكمال\" ٢٨/ ٣٣٦ (٦١١٥)، \"سير أعلام النبلاء\" ٩/ ٣٠٤ (٩١)، \"شذرات الذهب\" ١/ ٣٥٥.","vol":"12","page":572},{"text":"لقد رأيت الموت قبل ذوقه … إن الجبان حتفه من فوقه\nكالثور يحمي جلده بروقه (^١)\nوهذا لعمرو اللخمي أخي عمرو بن عبد الملك ذكره المرزباني، وفيه رد لقول أبي عمر: لم يذكره مالك عن يحيى بن سعيد، قال أبو عمر: ورواه ابن عيينة وإسحاق، عن هشام، عن أبيه عنها، فجعل الداخل على أبي بكر وبلال وعامر رسول الله - ﷺ - لا عائشة. وفيه: فقال: \"اللهم إن إبراهيم عبدك وخليلك دعاك لأهل مكة، وأنا عبدك ورسولك أدعوك لأهل المدينة بمثل ما دعاك إبراهيم لأهل مكة، اللهم بارك لنا في مدينتنا\" الحديث، وفيه: \"وانقل وباءها إلى خُمّ والجحفة\" (^٢).\nوفي لفظ ابن إسحاق: \"وانقل وباءها إلى مهيعة\" (^٣).\nقلت: والذي في \"سيرة ابن إسحاق\" عن هشام كما في البخاري أولًا.\nقال: وفي رواية ابن أبي الزناد، عن موسى بن عقبة، عن سالم، عن أبيه: سمعت النبي - ﷺ - يقول: \"رأيت في المنام امرأة سوداء ثائرة الشعر\n_________\n(^١) \"الموطأ\" ص ٥٥٦ (١٨٥٩)، وليس فيه قوله: كالثور يحمي جلده بروقه.\nوبنحوه رواه أحمد ٦/ ٦٥، ٦/ ٢٢١ - ٢٢٢، ٦/ ٢٣٩ - ٢٤٠، والنسائي في \"الكبرى\" ٤/ ٣٦١ (٧٥١٩)، وابن حبان ١٢/ ٤١٣ - ٤١٤ (٥٦٠٠)، وابن عبد البر في \"التمهيد\" ٢٢/ ١٩٢، والمزي في \"تهذيب الكمال\" ٣٣/ ٨٣ - ٨٤.\n(^٢) رواه الحميدي في \"مسنده\" ١/ ٢٦٨ - ٢٦٩ (٢٢٥) عن سفيان بن عيينة، هكذا، وفيه قوله: كالثور يحمي جلده بروقه، ورواه من طريق الحميدي أيضًا، ابن عبد البر في \"التمهيد\" ٢٢/ ١٩٢.\n(^٣) رواه ابن إسحاق بهذا اللفظ كما في \"سيرة ابن هشام\" ٢/ ٢٢٠ - ٢٢١، وانظر \"التمهيد\" ٢٢/ ١٩١ - ١٩٣.","vol":"12","page":573},{"text":"تفلة أخرجت من المدينة فأسكنت مهيعة، فأولتها وباء المدينة ينقله الله إلى مهيعة\" (^١) وذكر ابن الكلبي أن العماليق أخرجوا بني (عبيل) (^٢)، وهم إخوة عاد من يثرب، فنزلوا الجحفة، وكان اسمها مهيعة، فجاءهم سيل فأجحفهم، فسميت الجحفة.\nوتعليق ابن زريع وصله أبو نعيم فقال: حدثنا أبو علي الصواف، ثنا إبراهيم بن هشام (^٣)، ثنا أمية بن بسطام، ثنا يزيد بن زريع، ثنا روح بلفظ: سمعت عمر وهو يقول: اللهم قتلًا في سبيلك ووفاة في بلد نبيك، قال: قلت: وأنى يكون لك هذا؟ قال: يأتي به الله جل وعلا إذا شاء. وقال الإسماعيلي: أخبرنا إبراهيم بن هاشم، ثنا أمية بن بسطام، نا يزيد بن زريع، ثنا روح بن القاسم به (^٤).\n_________\n(^١) \"التمهيد\" ٢٢/ ١٩٣. وهذا الحديث بهذا الإسناد رواه أحمد ٢/ ١٣٧، والدارمي ٢/ ١٣٧٩ - ١٣٨٠ (٢٢٠٧) كلاهما عن سليمان بن داود الهاشمي، عن عبد الرحمن بن أبي الزناد، به.\nوالحديث سيأتي برقم (٧٠٣٨ - ٧٠٤٠) كتاب: التعبير، من طريق سليمان بن بلال وفضيل بن سليمان كلاهما عن موسى بن عقبة، به.\n(^٢) في الأصل: عبير، والمثبت من \"فتح الباري\".\n(^٣) كذا بالأصل، ولعل صوابه: هاشم؛ وذلك لأن طريق الإسماعيلي الذي أورده المصنف -﵀- بعد جاء فيه: هاشم وكذلك -كما سيأتي- كل من وصل التعليق كالطبراني وأبي نعيم والحافظ، قال: هاشم، وأضيف أيضًا أني وجدت في ترجمة أبي علي الصواف -شيخ أبي نعيم في السند الذي ساقه المصنف- من \"السير\" ١٦/ ١٨٤ - ١٨٥ فيمن سمع منه: إبراهيم بن هاشم البغوي ولم أجد له شيخًا أو أحدًا سمع منه. يسمى: إبراهيم بن هشام. وكذلك في ترجمة إبراهيم بن هاشم البغوي من \"تاريخ الإسلام\" ٢٢/ ١٠٣ أنه سمع أمية بن بسطام. والله أعلم.\n(^٤) قلت: وصله الطبراني في \"الأوسط\" ٣/ ١٥٥، ١٥٩ (٢٧٩٥): حدثنا: إبراهيم بن هاشم، بإسناد إلاسماعيلي سواء وباللفظ الذي ذكره المصنف، وعنه أبو نعيم الأصبهاني في \"الحلية\" ١/ ٥٣ - ٥٤ ومن طريقهما وصله الحافظ في \"التغليق\" ٣/ ١٣٦.","vol":"12","page":574},{"text":"وتعليق هشام وصله ابن سعد في \"طبقاته\": أخبرنا محمد بن إسماعيل بن أبي فديك، عن هشام بن سعد، عن زيد بن أسلم، عن أبيه، عن حفصة، فذكره كما ذكره أبو نعيم قبل (^١)، قال: وأخبرنا عبد الله بن جعفر الرقي، حدثنا عبد الله بن عمرو، عن عبد الملك بن عمير، عن أبي بردة، عن أبيه قال: رأى عوف بن مالك زمن أبي بكر رؤيا، فيها: وأن عمر شهيد مستشهد فقال عمر في خلافته لما قصها عليه ثانيًا: أنى لي بالشهادة وأنا بين ظهراني جزيرة العرب؛ لست أغزو والناس حولي، ثم قال: ويلي ويلي يأتي بها الله إن شاء الله -﷿- (^٢).\nإذا تقرر ذلك فالكلام على ذلك من أوجه:\nأحدها:\nقوله - ﷺ -: (\"روضة من رياض الجنة\") قد أسلفنا أنه يحتمل أن يكون حقيقة، وأن يكون مجازًا، وجه الأول: أن يكون الموضع الذي بين المنبر والقبر يوم القيامة في الجنة روضة، يؤيده قوله تعالى عن أهل الجنة: ﴿وَقَالُوا الحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الأَرْضَ نَتَبَوَّأُ مِنَ الجَنَّةِ حَيْثُ نَشَاءُ﴾ [الزمر: ٧٤] فدلت أن الجنة تكون في الأرض يوم القيامة.\nووجه الثاني: أن يكون معناه أن من صلى فيما بين القبر والمنبر فقد استوجب روضة في الجنة يجازى بها يوم القيامة على قصده وصلاته في\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٣٣١ ووصله الحافظ في \"التغليق\" ٣/ ١٣٦ بإسناده إلى ابن سعد.\n(^٢) \"طبقات ابن سعد\" ٣/ ٣٣١.","vol":"12","page":575},{"text":"هذا الموضع كما قال - ﷺ -: \"ارتعوا في رياض الجنة\" يعني: حلق الذكر والعلم (^١)، لما كانت مؤدية إلى الجنة، ويكون معناه التحريض على\n_________\n(^١) روي من حديث أبي هريرة وابن عمر وأنس وجابر بن عبد الله وابن عباس.\nأما حديث أبي هريرة فرواه الترمذي (٣٥٠٩) من طريق حميد المكي عن عطاء بن أبي رباح عن أبي هريرة مرفوعًا: \"إذا مررتم برياض الجنة فارتعوا\" قلت: يا رسول الله وما رياض الجنة؟ قال: \"المساجد .. \" الحديث.\nوالحديث أورده الألباني في \"الضعيفة\" (١١٥٠، ٢٧١٠) وقال: ضعيف.\nوأما حديث ابن عمر فرواه أبو نعيم في \"الحلية\" ٦/ ٣٥٤، والخطيب في \"الفقيه والمتفقه\" ١/ ٩٣ (٣٨) بلفظ: \"إذا مررتم برياض الجنة فارتعوا\"، قالوا: يا رسول الله وما رياض الجنة؟ قال: \"حلق الذكر\".\nقال أبو نعيم: غريب من حديث مالك، لم نكتبه إلا من حديث محمد بن\nعبد الله بن عامر. والحديث أورده النووي في \"الأذكار\" (٤) عن ابن عمر بريادة: \"فإن لله تعالى سيارات من الملائكة يطلبون حلق الذكر فإذا أتوا عليهم حفوا بهم\".\nقال الحافظ في \"نتائج الأفكار\" ١/ ٢١: لم أجده من حديث ابن عمر ولا بعضه لا في الكتب المشهورة ولا الأجزاء المنثورة! وانظر: \"الضعيفة\" ٣/ ٢٩١.\nوأما حديث أنس فرواه الترمذي (٣٥١٠)، وأحمد ٣/ ١٥٠، وأبو يعلى ٦/ ١٥٥ (٣٤٣٢)، وابن حبان في \"المجروحين\" ٢/ ٢٥٢، وابن عدي في \"الكامل\" ٧/ ٣١١ - ٣١٢، والبيهقي في \"الشعب\" ١/ ٣٩٨ (٥٢٩)، والحافظ في \"نتائج الأفكار\" ١/ ٢٣ من طريق محمد بن ثابت البناني عن أبيه، عن أنس مرفوعًا: \"إذا مررتم برياض الجنة فارتعوا\" قالوا: وما رياض الجنة، قال: \"حلق الذكر\".\nقال الترمذي: حديث حسن غريب من هذا الوجه من حديث ثابت عن أنس، وقال في \"العلل الكبير\" ٢/ ٧٩٧: سألت محمدًا عن هذا الحديث فلم يعرف شيئًا، وقال: لمحمد بن ثابت عجائب.\nوقال الحافظ في \"النتائج\": حديث غريب.\nوتابع محمد بن ثابت زائدة بن أبي الرقاد عن زياد النميري، رواه البزار كما في \"كشف الأستار\" (٣٠٦٣)، والطبراني في \"الدعاء\" ٣/ ١٦٤٣ - ١٦٤٤ (١٨٩٠)، وأبو نعيم في \"الحلية\" ٦/ ٢٦٨، والخطيب في \"الفقيه\" (٣٩)، والحافظ في \"النتائج\" ١/ ٢٤ وقال: غريب من هذا الوجه، وهي متابعة جيدة. =","vol":"12","page":576},{"text":"زيارة قبره - ﷺ - (^١)، والصلاة في مسجده، وكذلك يدل قوله: \"صلاة في\n_________\n= وحديث أنس هذا ضعفه الألباني من طريقيه في \"الضعيفة\" ٣/ ٢٩٠ - ٢٩١.\nوأما حديث جابر فرواه عبد بن حميد في \"المنتخب\" ٣/ ٥٤ (١١٠٥)، والبزار كما في \"الكشف\" (٣٠٦٤)، وأبو يعلى ٣/ ٣٩٠ (١٨٦٥)، ٤/ ١٠٦ (٢١٣٨)، وابن حبان في \"المجروحين\" ٢/ ٨١، والطبراني في \"الدعاء\" ٣/ ١٦٤٤ (١٨٩١)، والحاكم في \"المستدرك\" ١/ ٤٩٤ - ٤٩٥، والبيهقي في \"الشعب\" ١/ ٣٩٧ - ٣٩٨ (٥٢٨)، وفي \"الدعوات الكبير\" (٦)، والحافظ في \"النتائج\" ١/ ٢٢ من طريق عمر بن عبد الله، عن أيوب بن خالد بن صفوان عن جابر قال: خرج علينا رسول الله - ﷺ - فقال: \"إن لله -﷿- سرايا من الملائكة تحل وتقف على مجالس الذكر في الأرض، فارتعوا في رياض الجنة .. \" الحديث.\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه. وقال الحافظ ١/ ٢٣: هذا حديث غريب، صححه الحاكم فوهم؛ فإن مداره على عمر بن عبد الله، وهو ضعيف. وقال الهيثمي في \"المجمع\" ١٠/ ٧٧: فيه عمر بن عبد الله، وقد وثقه غير واحد، وضعفه جماعة وبقية رجالهم رجال الصحيح.\nوضعفه الألباني في \"الضعيفة\" (٦٢٠٥). وأورد حديث أنس وابن عمر وأبي هريرة وجابر وصححه بمجموع طرقه في \"الصحيحة\" (٢٥٦٢)، فلينظر، ففي ذيل التخريج فائدة هامة.\nوأما حديث ابن عباس فرواه الطبراني ١١/ ٩٥ (١١١٥٨) بلفظ: \"إذا مررتم برياض الجنة فارتعوا\"، قيل: يا رسول الله وما رياض الجنة؟ قال: \"مجالس العلم\". قال الهيثمي في \"المجمع\" ١/ ١٢٦: فيه رجل لم يسم.\nوفي الباب أيضًا عن ابن عمرو وابن مسعود، رواه عنهما الخطيب في \"الفقيه\" (٤١ - ٤٢) لكن إسنادهما ضعيف. والله أعلم.\n(^١) قلت: هذِه مجازفة وكلام فيه نظر؛ فسئل شيخ الإسلام ومفتي الأنام والعالم العامل الزاهد الورع ناصر السنة وقامع البدعة، تقي الدين أبو العباس ابن تيمية: هل صح عن النبي - ﷺ - أنه قال: \"من زار قبري وجبت له شفاعتي\" أم لا؟ وهل صح في فضل زيارة قبر النبي - ﷺ - شيء من الأحاديث أم لا؟\nفأجاب: الحمد لله رب العالمين، الزيارة تنقسم إلى قسمين: زيارة شرعية، وزيارة بدعية. =","vol":"12","page":577},{"text":"مسجدي هذا خير من ألف صلاة فيما سواه\" (^١) على الحض والندب على قصده والصلاة فيه والزيارة له، وقد بسطنا القول في ذلك في فضل ما بين القبر والمنبر فراجعه منه (^٢).\nالثاني:\nقول عمر: (اللهم اجعل موتي في بلد رسولك)، احتج به من فضل\nالمدينة، وقالوا: لو علم عمر بلدة أفضل من المدينة لدعا ربه أن يجعل\n_________\n= فالزيارة الشرعية، السلام على الميت والدعاء له.\nوأما الزيارة البدعية: فمن جنس زيارة اليهود والنصارى وأهل البدع الذين يتخذون قبور الأنبياء والصالحين مساجد، وقد استفاض عن النبي - ﷺ - في الكتب الصحاح وغيرها أنه قال عند موته: \"لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم مساجد\" يحذر ما فعلوا، قالت عائشة: ولولا ذلك لأبرز قبره ولكن كره أن يتخذ مسجدًا. فالزيارة البدعية مثل قصد قبر بعض الأنبياء والصالحين للصلاة عنده أو الدعاء عنده أو به، أو طلب الحوائج منه، ونحو ذلك هو من البدع التي لم يفعلها أحد من الصحابة ولا التابعين لهم بإحسان أهـ \"مجموع الفتاوى\" (٢٤/ ٣٣٣ - ٣٣٥). بتصرف.\nوقال في موضع آخر (٢٤/ ٣٥٦ - ٣٥٩): الحديث المذكور في زيارة قبر النبي - ﷺ - فهو ضعيف. وليس في زيارة قبر النبي - ﷺ - حديث حسن ولا صحيح، بل عامة ما يروى في ذلك أحاديث مكذوبة موضوعة. ثم قال: كره مالك أن يقول الرجل: زرت قبر النبي - ﷺ - ومالك قد أدرك الناس من التابعين، وهم اعلم الناس بهذِه المسألة، فدل على أنه لم تكن تعرف عندهم ألفاظ زيارة قبر النبي - ﷺ -. وقال: فلا يمكن أحدًا أن يروي بإسناد ثابت عن النبي - ﷺ -، ولا عن أصحابه شيئا في زيارة قبر النبي - ﷺ -، بل الثابت عنه في الصحيحين يناقض المعنى الفاسد الذي ترويه الجهال: بهذا اللفظ، كقوله - ﷺ -: \"لا تتخدوا قبري عيدا\". اهـ بتصرف.\nوقال في موضع آخر (٢٧/ ١٦): كل حديث يروى في زيارة قبر النبي - ﷺ - فإنه ضعيف بل موضوع.\n(^١) سلف برقم (١١٩٠)، ورواه مسلم (١٣٩٤).\n(^٢) راجع حديثي (١١٩٥ - ١١٩٦) كتاب: فضل الصلاة في مسجد مكة والمدينة، باب: فضل ما بين القبر والمنبر.","vol":"12","page":578},{"text":"موته وقبره فيها، وكان مما استدل به على فضلها أن الله تعالى لما اختارها لنبيه علم أنه لم يختر له إلا أفضل البقاع.\nوقد جاء أن ابن آدم إنما يدفن في التربة التي خلق منها، وقد سلف ذلك (^١).\nالثالث:\nحديث عائشة ووعك أبي بكر وبلال وإنشادهما في ذلك، فإن الله تعالى لما ابتلى نبيه بالهجرة وفراق الوطن ابتلى أصحابه بما يكرهون من الأمراض التي تؤلمهم، فتكلم كل إنسان حسب علمه ويقينه بعواقب الأمور فتعزى الصديق عند أخذ الحمى له بما ينزل به من الموت في صباحه ومسائه، ورأى أن ذلك شامل للخلق، فلذلك قال:\nكل امرئ مصبح في أهله\nيعني: تصبحه الآفات وتمسيه وأما بلال فإنه تمنى الرجوع إلى مكة وطنه الذي اعتاده ودامت فيه صحته، فبان فضل الصديق وعلمه بسرعة فناء الدنيا حتى مثل الموت بشراك نعله، فلما رأى - ﵇ - وما نزل بأصحابه من الحمى والوباء خشي منهم كراهية البلد؛ لما في النفوس من استثقال ما تكرهه، فدعا ربه تعالى في رفع الوباء عنهم، وأن يحبب إليهم المدينة كحبهم مكة أو أشد، فدل ذلك أن أسباب التحبيب والتكرمة بيد الله تعالى وهبة منه يهبها لمن يشاء، وفي هذا حجة واضحة على من كذب بالقدر إذ الذي ملك النفوس فيحبب إليها ما أحب ويكره إليها\n_________\n(^١) تقدم تخريجه باستفاضة في حديث (١٨٧١) عن أبي سعيد الخدري وابن عمر، وعنهما صححه الألباني في \"الصحيحة\" (١٨٥٨) وتقدم تكملة تخريجه عن ابن مسعود وعبد الله سوار وابن عباس موقوفًا، في حديث (١٨٨٣) ولكنها طرق ضعيفة.","vol":"12","page":579},{"text":"ما أكره هو الرب ﷻ، فأجاب الله دعوة نبيه، فأحبوها حبا دام في نفوسهم حتى ماتوا عليه، وفيه رد على الصوفية إذ قالوا: إن الولي لا تتم ولايته إلا إذا تم له الرضى بجميع ما نزل به، ولا يدعو الله في كشف ذلك عنه، فإن دعا فليس في الولاية كاملًا. وقد أزروا في قولهم هذا بنبيه وأصحابه، وقد كان - ﷺ - إذا نزل به شيء يكثر عليه الرقى والدعاء في كشفه (^١).\nوفيه: أن الله تعالى أباح للمؤمن أن يسأل ربه صحة جسمه، وذهاب الآفات عنه إذا نزلت به، كسؤاله إياه في الرزق والنصر، وليس في دعاء المؤمن ورغبته في ذلك إلى الله لوم ولا قدح في دينه، وكان من دعائه - ﷺ - كثيرًا \"وقوتي في سبيلك\" (^٢).\n_________\n(^١) من ذلك ما سلف برقم (٢٤٠)، ورواه مسلم (١٧٩٤) عن عبد الله بن مسعود، في قصة وضع كفار قريش سلى الجزور على ظهره الشريف - ﷺ -، الحديث، وفيه: فرفع - ﷺ - رأسه ثم قال: \"اللهم عليك بقريش، اللهم عليك بأبي جهل، وعليك بعتبة بن ربيعة، وشيبة بن ربيعة .. \" الحديث.\nومن ذلك أيضًا ما روا مسلم (١٧٦٣) عن عمر بن الخطاب قال: لما كان يوم بدر، نظر رسول الله - ﷺ - إلى المشركين .. الحديث، وفيه: فجعل يهتف بربه: \"اللهم أنجز لي ما وعدتني، اللهم آتِ ما وعدتني، اللهم إن تهلك هذا العصابة من أهل الإسلام لا تعبد في الأرض\"، فما زال يهتف بربه، مادًّا يديه، مستقبل القبلة، حتى سقط رداؤه عن منكبه .. الحديث.\nومن ذلك أيضًا ما سلف برقم (١٠٠٣) عن أنس قال: قنت النبي - ﷺ - شهرًا يدعو على رعل وذكوان، ومن ذلك أيضا ما سلف برقم (٩٣٣)، وغير ذلك مما لا ينفسح المجال لذكره، فهي مسألة تستحق أن تفرد بالبحث أو التأليف.\n(^٢) روى مالك في \"الموطأ\" ص ١٤٩ عن يحيى بن سعيد أنه بلغه أن رسول الله - ﷺ - كان يدعو فيقول: \"اللهم فالق الإصباح وجاعل الليل سكنًا والشمس والقمر حسبانًا، اقض عني الدين وأغنني من الفقر، وأمتعني بسمعي، وبصري، وقوتي في سبيلك\".\nورواه ابن أبي شيبة ٦/ ٢٥ (٢٩١٨٤) عن أبي خالد الأحمر، عن يحيى بن سعيد، =","vol":"12","page":580},{"text":"قال القاضي في \"معونته\": لا يجوز أن يسأل الشارع ربه أن يحبب إليه الأدون دون الأعلى (^١)، ودعاؤه بالبركة في الصالح والمد عبر به عن الطعام الذي يكال بهما (^٢).\nوقوله: (\"وانقل حماها إلى الجحفة\")؛ لأنها كانت يومئذ دار شرك، وكان - ﷺ - كثيرًا ما يدعو على من لم يجبه إلى الإسلام، إذا خاف منه معونة أهل الكفر، ويسأل الله أن يبتليهم بما يشغلهم عنه، وقد دعا على قومه أهل مكة حين يئس منهم فقال: \"اللهم أعني عليهم بسبع كسبع يوسف\" (^٣) ودعا على أهل الجحفة بالحمى، ليشغلهم بها فلم تزل الجحفة من يومئذ أكثر بلاد الله حمى، وإنه ليتقى شرب الماء من عينها التي يقال لها: عين خُمّ، فقل من شرب منه إلا حمّ، وهو متغير الطعم. وقال الخطابي: كان أهل الجحفة إذ ذاك يهودًا (^٤). وقيل: إنه لم يبق أحدٌ من أهلها حينئذ إلا أخذته الحمى.\n_________\n= عن مسلم بن يسار: كان من دعاء النبي - ﷺ -، به سواء.\nقال الحافظ ابن عبد البر في \"التمهيد\" ٢٤/ ٥٠: لم تختلف الرواة عن مالك في إسناد هذا الحديث ولا في متنه. وروى الطبراني (٢٠) (٣٣٢) عن معاذ بن جبل، في حديث طويل أمره فيه النبي - ﷺ - أن يدعو بدعوات، في آخرها: \"اللهم أغنني من الفقر واقض عني الدين، وتوفني في عبادك وجهاد في سبيلك\"، قال الهيثمي: ١٠/ ١٨٦: في إسناده من لم أعرفه.\nوروى الديلمي كما في \"الفردوس\" ١/ ٤٨٧ (١٩٨٩) عن أبي سعيد الخدري مرفوعًا، بلفظ حديث \"الموطأ\"، وفي آخره: \"وقوني على الجهاد في سبيلك\". قال الزبيدي في \"إتحاف السادة المتقين\" ٥/ ١١١: قال العراقي: سنده ضعيف.\n(^١) \"المعونة\" ٢/ ٦٠٦.\n(^٢) وهو قوله - ﷺ - في حديث الباب: \"اللهم بارك لنا في صاعنا وفي مدنا وصححها لنا\".\n(^٣) سلف برقم (١٠٠٧)، ورواه مسلم (٢٧٩٨) من حديث ابن مسعود.\n(^٤) \"أعلام الحديث\" ٢/ ٩٣٨.","vol":"12","page":581},{"text":"قلت: ويحتمل أن يكون هذا هو السر في الطاعون لا يدخل المدينة؛ لأنه وباء عند الأطباء وغيرهم، والشارع دعا بنقل الوباء عنها، فأجاب الله دعاءه إلى آخر الأبد.\nوفيه: حجة على بعض المعتزلة القائلين ألا فائدة في الدعاء مع سابق القدر.\nوالبيتان المذكوران من إنشاد بلال، ذكر أسامة بن مرشد (^١) في كتابه \"التمام في تصريف الأحلام\" أنهما لبكر بن غالب بن عامر بن الحارث بن مضاض الجرهمي عندما نفتهم خزاعة عن مكة، قال: ورويا لغيره.\nوقولها: (يرفع عقيرته) (^٢)، أي: صوته إذا تغني أو قرأ. ومعنى أقلع: زال، وأصل ذلك عند العرب أن رجلًا قطعت إحدى رجليه فرفعها ووضعها على الأخرى وصرخ بأعلى صوته، فقيل لكل رافع صوته: قد رفع عقيرته. وعن أبي زيد يقال: رفع عقيرته: إذا قرأ أو غنى، ولا يقال في غير ذلك، ذكره في \"الموعب\"، وفي \"التهذيب\" للأزهري: أصله أن رجلًا أصيب عضو من أعضائه، وله إبل اعتادت حداه، فانتشرف عليه إبله، فرفع صوته بالأنين؛ لما\n_________\n(^١) هو الأمير الكبير العلامة، فارس الشام، مجد الدين، مؤيد الدولة، أبو المظفر، أسامة ابن الأمير مرشد بن علي بن مقلد بن نضر بن منقذ الكناني، الأديب، أحد أبطال الإسلام، ورئيس الشعراء الأعلام. قال السمعاني: ذكر لي أنه يحفظ من شعر الجاهلية عشرة آلاف بيت، قال يحيى بن أبي طيء في \"تاريخه\": كان إماميًا حسن العقيدة، وصنف كتبًا منها \"التاريخ البدري\" عاش سبعًا وتسعين سنة، ومات بدمشق في رمضان سنة أربع وثمانين وخمسمائة. انظر تمام ترجمته في: \"التكملة لوفيات النقلة\" ١/ ٩٥ (٥١)، \"معجم الأدباء\" ٢/ ١٠٠ (٢١٨)، \"تاريخ الإسلام\" ٤١/ ١٧٠ (١١٤)، \"سير أعلام النبلاء\" ٢١/ ١٦٥ (٨٣)، \"الوفي بالوفيات\" ٨/ ٣٧٨ (٣٨١٨).\n(^٢) كذا في الأصل، والسياق يقتضي: صوته.","vol":"12","page":582},{"text":"أصابه من العقر في بدنه، فسمعت به إبله فحسبته يحدو بها، فاجتمعت إليه، فقيل لكل من رفع (عقيرته) (^١) بالغناء: قد رفع عقيرته (^٢). وفي \"المحكم\": عقيرة الرجل: صوته إذا غنى أو قرأ أو بكى (^٣). ومعنى (وعك): حُمّ. قال ابن سيده: رجل وعك ووعك: موعوك، وهذِه الصيغة على توهم فَعِل كألم، أو على النسب كطعم، والوعك: الألم يجده الإنسان من شدة التعب (^٤). وفي \"الجامع\": وعك: إذا أخذته الحمى، وأخذته وعكة يراد ذلك، والواعك الشديد من الحمى، وقد وعكته الحمى تعكهُ إذا دكته، وفي \"المجمل\": الوعك: الحمى. وقيل: نغث الحمى (^٥).\nوالإذخر والجليل: نبتان بمكة. وقال بعضهم: شجرتان، وأنكر عليه، وإنما هما نبتان. وشامة وطفيل: جبلان بها.\nوقال الفاكهاني: بينهما وبين مكة نحو ثلاثين ميلًا.\nقال الخطابي: وكنت مرة أحسبهما جبلين حتى أنبئت أنهما عينان (^٦)، والجليل - بجيم مفتوحة ثم لام مكسورة ثم مثناة تحت ثم لام، واحدته جليلة (^٧). قال أبو نصر: أهل الحجاز يسمون الشام: الجليل، وهو شجر ضعيف.\n_________\n(^١) كذا في الأصل، والسياق يقتضي: صوته.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٥١٥،\n(^٣) \"المحكم\" ١/ ١٠٥.\n(^٤) \"المحكم\" ١/ ٢٠١.\n(^٥) \"المجمل\" ٤/ ٩٣٠.\n(^٦) \"أعلام الحديث\" ٢/ ٩٣٨.\n(^٧) ورد بهامش الأصل: كلام الفاكهاني في \"المطالع\" وكذلك النقل عن الخطابي غير أنه قال: كنت (…) وفيه زيادة، وقال جبلان يشرفان على مجنة على بريد من مكة، وقال أبو عمر: وقيل أحدهما بجدة انتهى ويأتي باقي كلام المصنف (…).","vol":"12","page":583},{"text":"و(مياه): جمع ماء وهو بالياء في جمعه، ومجيئه دليل على أن الهمزة في ماء مبدلة من هاء.\nو(شامة) بشين معجمة ثم ألف ثم ميم كذا ذكره أبو عبيد، وقيده ابن الأثير (^١) والصنعاني بباء موحدة بعد الألف.\nو(طفيل) بفتح الطاء المهملة ثم فاء مكسورة ثم مثناة تحت قيل: جبل من حدود هرشى، يشرف هو وشامة على مجنة. ومجنة على بريد من مكة. وقال ابن فارس: طفيل موضع (^٢)، وتمنى بلال رجوعه إلى مكة لما استثقل حمى المدينة ووباءها. والوباء بالهمز: الموت الذريع، قال في \"الصحاح\": يمد ويقصر: مرض عام (^٣).\nوقال ابن الأثير: هو يمد ويقصر ويهمز الطاعون والمرض العام (^٤).\nوفي \"التمهيد\" قيل: إن أحدهما بجدة (^٥).\nوفي \"المحكم\" (^٦) و\"الجامع\" و\"المجمل\": شامة وطفيل: موضعان، ويقال وبدل الطاء بالقاف.\nومَجَنّة -بفتح أوله وثانيه ثم نون مشددة ثم هاء بعدها- ماء عند عكاظ على أميال يسيرة من مكة بناحية مر الظهران. وقال ابن التين: سوق هجر بقرب مكة. قال أبو الفتح: يحتمل أن تسمى مجنة ببساتين\n_________\n(^١) ورد بهامش الأصل: ابن الأثير ذكره بالميم، وذكر عن بعضهم أنه بالباء. انظر: \"النهاية في غريب الحديث\" ٢/ ٥٢١.\n(^٢) \"المجمل\" ٢/ ٥٨٣.\n(^٣) \"الصحاح\" ١/ ٧٩.\n(^٤) \"النهاية في غريب الحديث\" ٥/ ١٤٤.\n(^٥) \"التمهيد\" ٢٢/ ١٩٠.\n(^٦) \"المحكم\" ٩/ ١٤٤.","vol":"12","page":584},{"text":"تتصل بها، وهي الجنان وأن تكون فعلة من مجن يمجن، سميت بذلك؛ لأن ضربًا من المجنون كان بها. وحكى صاحب \"المطالع\" كسر الميم أيضًا، وقال الأزرقي: هي على بريد من مكة.\nوقولها: (بطحان تجري نجلا)، بطحان: اسم للمكان المنبطح، وهو المستوي المتسع، وبُطحان بضم أوله عند المحدثين، وبفتحها عند أهل اللغة، ثم بطاء مكسورة، قال البكري لا يجوز غيره (^١)، وهو: واد بالمدينة. و(تجري نجلا): يريد واسعًا، تقول العرب: استنجل الوادي: إذا اتسع جريه، ومنه العين النجلاء: الواسعة، وطعنة نجلاء أي: واسعة وفي البخاري: ماء آجنًا (^٢)، وقيل إن النخيل: النز حين يظهر.\nقال ابن التين: ضبط في بعض المصنفات بفتح الجيم، وفي بعضها بالكسر، والصواب عند أهل اللغة سكون الجيم، والآجن: المتغير الريح، يقال: منه أَجَنَ الماء يأجن ويأجُن، وأجِن -بالكسر- ياجن.\nوفيه من المعاني:\nجواز هذا النوع من الغناء، وهو نشيد الأعراب للشعر بصوت رفيع، وفي المسألة مذاهب: ذهب أبو حنيفة ومالك وأحمد وعكرمة والشعبي والنخعي وحماد والثوري وجماعة أهل الكوفة إلى تحريم الغناء، وذهب آخرون إلى كراهته، نقل ذلك عن ابن عباس، ونص عليه الشافعي وجماعة من أصحابه، وحكي ذلك عن مالك وأحمد (^٣)، وذهب\n_________\n(^١) \"معجم ما استعجم\" ١/ ٢٥٨.\n(^٢) هو حديث الباب (١٨٨٩).\n(^٣) انظر: \"أحكام القرآن\" للجصاص ٣/ ٣٠٣، \"بدائع الصنائع\" ٥/ ١٢٨، \"فتح القدير\" ٨/ ٨٩، \"المدونة\" ٣/ ٣٩٧، \"تفسير القرطبي\" ٢١/ ٤٠، \"الأم\" ٦/ ١١٥ - ٢١٤، \"إحياء علوم الدين\" ٢/ ٢٩٤، \"المغني\" ١٤/ ١٦٠ - ١٦٢.","vol":"12","page":585},{"text":"آخرون إلى إباحته -لكن بغير هذِه الهيئة التي تعمل الآن- فمن الصحابة عمر ذكره ابن عبد البر (^١)، وعثمان ذكره الماوردي، وعبد الرحمن بن عوف ذكره ابن أبي شيبة (^٢)، وسعد بن أبي وقاص وابن عمر ذكرهما ابن قتيبة، وأبو مسعود البدري وأسامة بن زيد وبلال وخوات بن جبير ذكرهم البيهقي (^٣)، وعبد الله بن الأرقم ذكره أبو عمر (^٤)، وجعفر بن أبي طالب ذكره السهروردي (^٥) في \"عوارفه\" (^٦)، والبراء بن مالك ذكره أبو نعيم (^٧)، وابن الزبير ذكره صاحب \"القوت\" (^٨)، وابن جعفر\n_________\n(^١) \"التمهيد\" ٢٢/ ١٩٧، \"الاستذكار\" ٢٦/ ٥١.\n(^٢) \"المصنف\" ٣/ ٤٨٥ (١٦٣٩٨) كتاب: الحج، باب: ما قالوا في اللهو.\n(^٣) \"سنن البيهقي\" ١٠/ ٢٢٤ - ٢٢٥.\n(^٤) \"التمهيد\" ٢٢/ ١٩٧، \"الاستذكار\" ٢٦/ ٥١.\n(^٥) هو الشيخ الإمام العلامة القدوة الزاهد العارف المحدث شيخ الإسلام وأحد الصوفية، شهاب الدين، أبو حفص وأبو عبد الله، عمر بن محمد بن عبد الله بن محمد بن عبد الله -وهو عمويه- بن سعد بن حسين البكري السهروردي الصوفي ثم البغدادي، ينتهي نسبه بأبي بكر الصديق، صنف \"عوارف المعارف\" في التصوف شرح فيه أحوال القوم وحدث به مرارًا.\nانظر تمام ترجمته في \"التكملة لوفيات النقلة\" ٣/ ٣٨٠ (٢٥٦٥)، \"وفيات الأعيان\" ٣/ ٤٤٦، \"سير أعلام النبلاء\" ٢٢/ ٣٧٣ (٢٣٩)، \"تاريخ الإسلام\" ٤٦/ ١١٢ (١١٢)، \"شذرات الذهب\" ٥/ ١٥٣.\n(^٦) انظر: \"كشف الظنون\" ٢/ ١١٧٧.\n(^٧) ذكر ذلك عنه في \"الحلية\" ١/ ٣٥٠ في ترجمته، فقال: البراء شهد أحدًا فما دونه من المشاهد، استشهد يوم تستر، وكان طيب القلب يميل إلى السماع ويستلذ الترنم. وانظر للمزيد بقية ترجمته في \"الحلية\". وكذا ترجمته في \"معرفة الصحابة\" لأبي نعيم ١/ ٣٨٠ (٢٧٤).\n(^٨) هو الإمام الزاهد العارف، شيخ الصوفية، أبو طالب محمد بن علي بن عطية، الحارثي المكي المنشأ، العجمي الأصل، كان من أهل الجبل، وله لسان حلو في التصوف، ذكر أن له رياضات وجوع بحيث أنه ترك الطعام، وتقنع بالحشيش حتى =","vol":"12","page":586},{"text":"ومعاوية وعمرو بن العاص والنعمان بن بشير وحسان بن ثابت وخارجة بن زيد وعبد الرحمن بن حسان ذكرهم أبو الفرج في \"تاريخه\"، وقرظة بن كعب ذكره الهروي، ورباح بن المغترف (^١)، ومن التابعين جماعة ذكرهم ابن طاهر وابن قتيبة وأبو الفرج. وذهبت طائفة إلى التفرقة بين الغناء القليل والكثير، وطائفة إلى التفرقة بين الرجال والنساء، فحرموه من الأجانب وجوزوه من غيرهم وقد أوضحت ذلك بزيادة في شرحي لـ\"المنهاج\" في الشهادات، فراجعه منه.\nوقال ابن حزم: من نوى به ترويح القلب ليقوى به على الطاعة فهو مطيع، ومن نوى به التقوية على المعصية فهو عاص، وإن لم ينو شيئًا فهو لغو معفو عنه (^٢). وقال الأستاذ أبو منصور: إذا سلم من تضييع فرض ولم يترك حفظ حرمة المشايخ به فهو محمود وربما أجر.\nوقال الطبري: وهذا النوع من الغناء هو المطلق المباح بإجماع الحجة، وهو الذي غني به في بيت رسول الله - ﷺ - ولم ينه عنه، وهو الذي كان السلف يجيزون ويسمعون، وروى سفيان بن عيينة، عن هشام بن عروة، عن أبيه قال: نعم زاد الراكب الغناء نصبًا (^٣). وروى\n_________\n= اخضر جلده، وكتابه المذكور \"قوت القلوب\" وهو كتاب مشهور.\nانظر تمام ترجمته في \"تاريخ بغداد\" ٣/ ٨٩، \"وفيات الأعيان\" ٤/ ٣٠٣، \"سير أعلام النبلاء\" ١٦/ ٥٣٦ (٣٩٣)، \"تاريخ الإسلام\" ٢٧/ ١٢٧، \"الوافي بالوفيات\" ٤/ ١١٦.\n(^١) ورد بهامش الأصل: ذكره الذهبي في ترجمته في \"التجريد\"، فقال: رباح بن المغترف، وقيل: ابن عمرون بن المغترف.\n(^٢) \"المحلى\" ٩/ ٦٠.\n(^٣) رواه ابن عبد البر في \"التمهيد\" ٢٢/ ١٩٧، وذكره في \"الاستذكار\" ٢٦/ ٥١، لكنه عن عروة، قال: قال عمر، أي من قول عمر.","vol":"12","page":587},{"text":"ابن وهب عن أسامة وعبد الله ابني زيد بن أسلم، عن أبيهما زيد، عن أبيه أن عمر قال: الغناء من زاد الراكب (^١). وروى ابن شهاب، عن عمر بن عبد العزيز أن محمد بن نوفل أخبره أنه رأى أسامة بن زيد واضعًا إحدى رجليه على الأخرى يتغنى النصب (^٢).\nقال الطبري: وإنما يسمية العرب: النصب: لنصب المتغني به صوته، وهو الإسناد له بصوت رفيع. وروى ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، عن أبيه أنه سمع عبد الله بن الأرقم رافعًا عقيرته يتغنى، قال عبد الله بن عتبة: والله ما رأيت رجلًا أخشى لله من عبد الله بن الأرقم (^٣).\nوقد سلف شيء من ذلك في باب: سنة العيدين لأهل الإسلام (^٤)، وسيأتي ما يحل منه في الاستئذان في باب: كل لهو باطل إذا شغله عن الطاعة، إن شاء الله (^٥).\nوحديث: \"لأن يمتلئ جوف أحدكم قيحًا حتى يريه، خير له من أن\n_________\n(^١) ذكره هكذا ابن عبد البر في \"التمهيد\" ٢٢/ ١٩٧، وفي \"الاستذكار\" ٢٦/ ٥١.\nورواه البيهقي ٥/ ٦٨ مسندًا عن جعفر بن عون، عن أسامة بن زيد، عن زيد بن أسلم، عن أبيه، سمع عمر، به.\nورواه ابن أبي شيبة ٣/ ٢٤٤ (١٣٩٥٣) عن وكيع، عن أسامة بن زيد بن أسلم، عن أبيه، سمع عمر، به.\n(^٢) رواه الباغندي في \"مسند عمر بن عبد العزيز\" (٦١)، والبيهقي ١٠/ ٢٢٤ - ٢٢٥، وابن عبد البر في \"التمهيد\" ٢٢/ ١٩٧، وذكره في \"الاستذكار\" ٢٦/ ٥١.\n(^٣) رواه البيهقي ١٠/ ٢٢٥، وذكره ابن عبد البر في \"التمهيد\" ٩٧/ ١٢٢، وفي \"الاستذكار\" ٢٦/ ٥١.\n(^٤) راجع شرح حديثي (٩٥١ - ٩٥٢) كتاب: العيدين.\n(^٥) حديث أبي هريرة (٦٣٠١).","vol":"12","page":588},{"text":"يمتلئ شعرًا\" (^١) فمؤول إما على الهجو، وإما على الغلبة عليه.\nقال لبيد بن ربيعة: ما قلت بيت شعر منذ أسلمت (^٢).\nوفي حديث عائشة من الفقه تمثل الصالحين والفضلاء بالشعر.\nوفيه: عيادة الجلة السادة لعبيدهم؛ لأن بلالًا أعتقه الصديق (^٣) وكانت عائشة تزوره (^٤)، وكان ذلك قبل نزول الحجاب.\nآخر الحج بحمد الله ومنِّه.\n_________\n(^١) سيأتي برقم (٦١٥٥)، ورواه مسلم (٢٢٥٧) من حديث أبي هريرة.\n(^٢) سيأتي ثناؤه - ﷺ - على لبيد في حديث أبي هريرة (٣٨٤١) مرفوعًا: \"أصدق كلمة\nقالها الشاعر، كلمة لبيد: ألا كل شي ما خلا الله باطل\". وانظر ترجمة لبيد في: \"طبقات ابن سعد\" ٦/ ٣٣، \"الاستيعاب\" ٣/ ٣٩٢ (٢٢٦٠)، \"أسد الغابة\" ٤/ ٥١٤ (٤٥٢١)، \"تاريخ الإسلام\" ٣/ ٣٥٣، \"الإصابة\" ٣/ ٣٢٦ (٧٥٤١).\n(^٣) يدل لذلك حديث سيأتي برقم (٣٧٥٤).\n(^٤) يدل لذلك حديث الباب، وسيأتي التصريح بذلك (٣٩٢٦، ٥٦٥٤، ٥٦٧٧) حيث قالت: فدخلت عليهما، أي على أبيها وعلى بلالًا. وأصرح من ذلك ما جاء عند أحمد ٦/ ٦٥، ٢٢١ - ٢٢٢: واشتكى أبو بكر وعامر بن فهيرة -مولى أبي بكر- وبلالًا، فاستأذنت عائشة النبي - ﷺ - في عيادتهم، فأذن لها.","vol":"12","page":589},{"text":"<span data-type='title' id=toc-1419>٣٠ - كتاب الصوم</span>\nهو في اللغة: الإمساك. قَالَ ابن سيده: الصوم ترك الطَّعام والشراب والنِّكاح والكلام، صام صومًا وصِيامًا واصْطامَ، ورجلٌ صائِم وصَوْمٌ من قومٍ صوام وصيام وصُيَّم قلبوا (الواو) لقربها من الطرف، وصِيَّم عن سيبويه كسروا لمكان الياء، وصِيَام وصَيَامَى الأخيرة نادرة، وصومٍ وهو اسم الجميع، وقيل: هو جمع صائم (^١).\nوفي \"الجامع\" أصله القيام بإمساك ما، فالصائم مقيم عَلَى الإمساك عن الطعام والشراب، ونساء صوَّم. وفي \"الصحاح\": رجلٌ صومان (^٢).\nوهو في الشرع: إمساك مخصوص في زمنٍ مخصوصٍ من شخصٍ مخصوص مع النية، بشرائط مخصوصة.\nوروي عن علي أنه لما صلى الفجر قَالَ: الآن حين يتبين الخيط الأبيض من الخيطِ الأسود (^٣).\n_________\n(^١) \"المحكم\" ٨/ ٢٥٨.\n(^٢) \"الصحاح\" ٥/ ١٩٧٠.\n(^٣) رواه الطبري ٢/ ١٨٠ (٣٠٠٩، ٣٠١٨)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٦١ للفريابي وعبد بن حميد والطبري.","vol":"13","page":9},{"text":"وعن ابن مسعود نحوه (^١).\nوقال مسروق (^٢): لم يكونوا يعدون الفجرَ الذي يملأ البيوت والطرق، وهذا قول الأعمشِ (^٣).\nوقال ابن عساكر: قام الإجماع عَلَى أن الخيطَ الأبيض هو الصباح وأن السحور لا يكون إلا قبل الفجر، ولم يخالف فيه إلا الأعمش، ولم يعرج أحد عَلَى قوله لشذوذِه.\nوروى عبد الرحمن بن أبي ليلى قَالَ: حَدَّثَنَا أصحابُ محمدٍ - ﷺ - قَالَ: أحيل الصوم عَلَى ثلاثة أحوال: صيام ثلاثة أيام لما قدم المدينة، ثم صوم رمضان، ومن لم يصم أطعم مسكينًا، ثم نزلت ﴿فَمَن شَهِدَ مِنكُمُ اَلشَّهرَ فَلْيَصُمهُ﴾ [البقرة: ١٨٥] الاية، فكانت الرخصة للمريض والمسافر (^٤).\nوعن عبد الرحمن بن أبي ليلى، عن معاذ -ولم يسمع منه (^٥) - قَالَ:\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٣٤ (٧٦١٩) كتاب: الصيام، باب: تأخير السحور، وابن أبي شيبة ٢/ ٢٧٧ (٨٩٣١) كتاب: الصيام، من كان يستحب تأخير السحور، والطبري ٢/ ١٨٠ (٣٠١٠ - ٣٠١١) بمعناه.\n(^٢) ورد بهامش الأصل ما نصه: لفظ مسروق: لم يكونوا يعدون الفجر فجركم إنما كانوا يعدون الفجر الذي يملأ الطرق والبيوت.\n(^٣) روى ابن أبي شيبة ٢/ ٢٨٩ (٩٠٧٥) والطبري ٢/ ١٧٩ (٣٠٠٠ - ٣٠٠١) عن الأعمش، عن مسلم قال: لم يكونوا يعدوا الفجر فجركم ولكن يعدون الفجر الذي يملأ البيوت والطرق.\n(^٤) رواه البيهقي في \"سننه\" ٤/ ٢٠٠ كتاب: الصيام، باب: ما قيل في بدء الصيام إلى أن نسخ بفرض صوم شهر رمضان.\n(^٥) قال الترمذي في \"سننه\" ٥/ ٢٩١ بعد حديث (٣١١٣): عبد الرحمن بن أبي ليلى لم يسمع من معاذ، ومعاذ بن جبل مات في خلافة عمر، وقتل عمر وعبد الرحمن غلام صغير ابن ست سنين. اهـ. =","vol":"13","page":10},{"text":"أحيل الصيام ثلاثة أحوال، وذلك أن سيدنا رسول الله - ﷺ - بعدما قدم المدينة جعل يصوم من كل شهرٍ ثلاثة أيام، وصام عاشوراء، فصام سبعة عشر شهرًا من ربيع الأول إلى شهر رمضان.\nثم قَالَ: \"إن الله تعالى أنزل عليكم: ﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ﴾ .. الاية [البقرة: ١٨٣] (^١).\nقلت: الذي عليه المؤرخون أن فريضة رمضان إنما نزلت في شهر شعبان عَلَى رأس ثمانية عشر شهرًا من الهجرة، وأغرب البغوي فقال: يقال: نزلت قبل بدر بشهرٍ وأيام (^٢).\n_________\n= وقال الدارقطني: سماع عبد الرحمن بن أبي ليلى من معاذ فيه نظر؛ لأن معاذًا قديم الوفاة: مات في طاعون عمواس وله نيف وثلاثون سنة. اهـ. \"علل الدارقطني\" ٦/ ٦١.\n(^١) رواه الطبري ٢/ ١٣٦ (٢٧٣٦)، ٢/ ١٣٨ (٢٧٤٠)، وابن أبي حاتم ١/ ٣١٥ (١٦٧٣)، والبيهقي ٤/ ٢٠٠.\n(^٢) \"معالم التنزيل\" للبغوي ١/ ١٤٩.","vol":"13","page":11},{"text":"<span data-type='title' id=toc-1420>١ - باب وُجُوبِ صَوْمِ رَمَضَانَ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (١٨٣)﴾ [البقرة: ١٨٣].\n\n١٨٩١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللهِ أَنَّ، أَعْرَابِيًّا جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - ثَائِرَ الرَّأْسِ فَقَالَ: يَا رَسُولَ اللهِ، أَخْبِرْنِي مَاذَا فَرَضَ اللهُ عَلَيَّ مِنَ الصَّلَاةِ؟ فَقَالَ: \"الصَّلَوَاتِ الخَمْسَ، إِلَّا أَنْ تَطَّوَّعَ شَيْئًا\". فَقَالَ أَخْبِرْنِي مَا فَرَضَ اللهُ عَلَىَّ مِنَ الصِّيَامِ؟ فَقَالَ: \"شَهْرَ رَمَضَانَ، إِلَّا أَنْ تَطَّوَّعَ شَيْئًا\". فَقَالَ: أَخْبِرْنِي بِمَا فَرَضَ اللهُ عَلَيَّ مِنَ الزَّكَاةِ؟ فَقَالَ: فَأَخْبَرَهُ رَسُولُ اللهِ - ﷺ - شَرَائِعَ الإِسْلَامِ. قَالَ: وَالذِي أَكْرَمَكَ [بالَحْقِّ] لَا أَتَطَوَّعُ شَيْئًا، وَلَا أَنْقُصُ مِمَّا فَرَضَ اللهُ عَلَيَّ شَيْئًا. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَفْلَحَ إِنْ صَدَقَ\" أَوْ \"دَخَلَ الجَنَّةَ إِنْ صَدَقَ\". [انظر: ٤٦ - مسلم: ١١ - فتح: ٤/ ١٠٢]\n\n١٨٩٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: صَامَ النَّبِيُّ - ﷺ - عَاشُورَاءَ، وَأَمَرَ بِصِيَامِهِ، فَلَمَّا فُرِضَ رَمَضَانُ تُرِكَ. وَكَانَ عَبْدُ اللهِ لَا يَصُومُهُ، إِلَّا أَنْ يُوَافِقَ صَوْمَهُ. [٢٠٠٠، ٤٥٠١ - مسلم: ١١٢٦ - فتح: ٤/ ١٠٢]\n\n١٨٩٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، أَنَّ عِرَاكَ بْنَ مَالِكٍ حَدَّثَهُ، أَنَّ عُرْوَةَ أَخْبَرَهُ عَنْ عَائِشَةَ ﵂، أَنَّ قُرَيْشًا كَانَتْ تَصُومُ يَوْمَ عَاشُورَاءَ فِي الجَاهِلِيَّةِ، ثُمَّ أَمَرَ رَسُولُ اللهِ - ﷺ - بِصِيَامِهِ حَتَّى فُرِضَ رَمَضَانُ، وَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ شَاءَ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَفْطَرَه\". [انظر: ١٥٩٢ - مسلم: ١١٢٥ - فتح: ٤/ ١٠٢]\nمعنى: كتب فرض كما في قوله ﴿كُتِبَ عَلَيْكُمُ القِصَاصُ﴾ أي: فرض، وقيل: إنه كان فرض عَلَى النصارى فنقلوه عن وقتِه من الحرِّ إلى الربيع","vol":"13","page":12},{"text":"وزادوا فيه، حكاه الزَّجاج وتوقف فيه، لكنه مروي عن الشعبي وأنه زيد فيه إلى خمسين (^١)، وهم أمة عيسى كما ذكره ابن عباس في \"تفسيره\".\nوقيل: التشبيه إنما هو من أجل صومِهم، كان [من] (^٢) العشاء الآخرة إلى مثلِها، وكان ذَلِكَ فرض عَلَى المؤمنين في أوَّلِ ما افترض عليهم الصوم.\nقَالَ السديُّ: كتب عَلَى النصارى أن لا يأكلوا ولا يشربوا بعد النومِ ولا ينكحوا النساءَ شهر رمضان، فاشتد ذَلِكَ عَلَى النصارى، وجعل يتقلب عليهم في الشتاء والصيف، فلما رأوا ذَلِكَ اجتمعوا فجعلوا صيامًا في الفصل بين الشتاءِ والصيفِ. وقالوا: نزيد عشرين يومًا نُكفر بها ما صنعنا. فجعل صيامهم خمسين يومًا، فلم يزلْ المسلمون عَلَى ذَلِكَ يصنعون حَتَّى كان من أمر [أبي] (^٣) قيس بن صرمة وعمر ما كان، فأحل اللهُ تعالى لهم الأكلَ والشربَ والجماعَ إلى طلوعِ الفجرِ (^٤).\nوقال الحسن فيما ذكره ابن أبي حاتم في \"تفسيره\": والله قد كتب الصِّيام عَلَى كلِّ أمةٍ خلت كما كتبه علينا شهرًا كاملًا (^٥).\nوإليه نحا الزمخشري في قوله: آدم فمن دونه. فعلمنا أن الصَّومَ عبادة قديمة لم تخل منها أمة (^٦).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ١٣٤ (٢٧٢٧) مطولًا.\n(^٢) زيادة يقتضيها السياق.\n(^٣) زيادة ليست في الأصل، مثبته من \"تفسير الطبري\".\n(^٤) رواه الطبري ٢/ ١٣٤ - ١٣٥ (٢٧٢٨) من طريق موسى بن هارون، عن عمرو بن حماد، عن أسباط، عن السدي به.\n(^٥) \"تفسير ابن أبي حاتم\" ١/ ٣٠٥ (١٦٢٦).\n(^٦) \"الكشاف\" ١/ ٢٠٤.","vol":"13","page":13},{"text":"وقوله: ﴿لَعَلَّكُم تَتَقُونَ﴾ أي: بالمحافظة عليه. أو: تنتظمون في سلك المتقين، فإن الصَّومَ من شعارِهم.\nوروي أن صرمة بن مالك (^١) كان شيخًا كبيرًا جاء إلى أهلهِ وهو صائمٌ فدعا بعشائِه، فقالوا: أمهل حَتَّى نجعل لك طعامًا سخنًا تفطر عليه، فنام، فجاءوا بطعامِه، فقال: قد كنت نمت. فبات جائعًا، فنزلت الآية (^٢).\nوجاء عمر لأهلِهِ فقال: إنها قد كانت نامت، فظن أنها اعتلت عليه، فواقعها، وفعل مثل ذَلِكَ كعب بن مالك، فنزلت ﴿ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ (^٣) [البقرة: ١٨٧].\n_________\n(^١) سيأتي قريبًا في باب: قول الله جل ذكره ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ﴾ في حديث (١٩١٥) حكايته المصنف الاختلاف في اسمه، فقيل: صرمة بن أنس، وقيل: صرمة بن قيس، وقيل: صرمة بن مالك، نسبة إلى جده، وقيل: صرمة بن أبي أنس، واسم أبي أنس: قيس بن صرمة بن مالك.\n(^٢) سيأتي برقم (١٩١٥) والذي فيه: قيس بن صرمة الأنصاري.\n(^٣) رواه أحمد ٣/ ٤٦٠، والطبري في \"تفسيره\" ٢/ ١٧١ (٢٩٤٩)، وابن أبي حاتم ١/ ٣١٦ (١٦٧٧) من حديث كعب بن مالك، وقال الهيثمي في \"المجمع\" ٣/ ٣١٧: رواه أحمد وفيه ابن لهيعة وحديثه حسن، وقد ضعف، وبقية رجاله ثقات. اهـ\nقلت: ابن لهيعة وان كان فيه ما فيه إلا أن الراوي عنه هنا عبد الله بن المبارك، قال الحافظ في \"التقريب\" (٣٥٦٣): رواية ابن المبارك وابن وهب، عن ابن لهيعة أعدل من غيرهما. اهـ\nوقال الألباني في \"الصحيحة\" ١/ ٥٩٥: المتقرر من مجموع كلام الأئمة في ابن لهيعة أنه ثقة في نفسه، ولكنه سيئ الحفظ، وقد نص بعضهم على أن حديثه صحيح، إذا جاء من طريق أحد العبادلة الثلاثة: عبد الله بن وهب، وعبد الله بن المبارك، وعبد الله بن يزيد المقرئ، قال الحافظ الأزدي: إذا روى العبادلة عن ابن لهيعة، فهو صحيح: ابن المبارك. وابن وهب، والمقرئ. اهـ.\nفالمتقرر أن هذا الحديث سنده حسن. =","vol":"13","page":14},{"text":"ذكر فيه حديث طَلْحَةَ بْنِ عُبَيْدِ اللهِ أَنَّ أَعْرَابِيًّا جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - .. الحديث.\nوسلف في الإيمان في باب: الزكاة من الإسلام (^١).\nوفيه: أن أداءَ الفرائضِ يوجب الجنةَ، وأن عمل السنن والرغائب يوجب الزيادة في الجنة بفضله.\nوفيه: عن أبي سهيل عن أبيه. وأبو سهيل نافع بن مالك بن أبي عامر، ولم يذكر الحج فيه؛ لأنه لم يفرض حينئذٍ (^٢) ولا الجهاد؛ لأنه لم يكن عَلَى الأعراب فرضًا.\nوفيه: اليمين عَلَى ترك فعل الطاعة المندوب إليها وهو مكروه، لكنه - ﷺ - سكت إما لأنه حديث عهدٍ بالإسلام فلا ينفره، أو لأنه أخبر أنه لا ينقص من الفرائضِ ولا يزيد فيها فإذا أتى بها عَلَى أكملِ أحوالِها لم يحتج إلى النوافل.\nومعنى: (وَلَا أَنْقُصُ) أي: مما فرض الله عليَّ.\nوحديث ابن عمر: صَامَ النَّبِيُّ - ﷺ - عَاشُورَاءَ، وَأَمَرَ بِصِيَامِهِ، فَلَمَّا فُرِضَ رَمَضَانُ تُرِكَ. وَكَانَ عَبْدُ اللهِ لَا يَصُومُهُ، إِلَّا أَنْ يُوَافِقَ صَوْمَهُ.\nوحديث عائشة أَنَّ قُرَيْشًا كَانَتْ تَصُومُ يَوْمَ عَاشُورَاءَ فِي الجَاهِلِيَّةِ، ثُمَّ أَمَرَ رَسُولُ اللهِ - ﷺ - بِصِيَامِهِ حَتَّى فُرِضَ رَمَضَانُ، وَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ شَاءَ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَفْطَرَ\".\n_________\n= وقد أورده السيوطي في \"الدر المنثور\" ١/ ٣٥٧ وعزاه لأحمد والطبري وابن المنذر وابن أبي حاتم، وقال: إسناده حسن.\n(^١) برقم (٤٦).\n(^٢) قال النووي في \"شرح مسلم\" ١/ ١٧٨: نزلت فريضة الحج سنة ست، وقيل سنة تسع، وقال الزيلعي في \"تبيين الحقائق\": ٢/ ٢ كان فرض الحج في سنة ست.","vol":"13","page":15},{"text":"واختلف العلماءُ هل كان واجبًا قبل فرض رمضان أم لا؟ والأشبه أنه لم يجب قط.\nوقال أصحابُ أبي حنيفةَ بالأول (^١)، وعبَّر الطبري عنه، فقال: عن قوم: أنه كان يصومه، فلما فرض رمضان لم يأمر بصومه ولم ينه عنه، فمن شاء صامه ومن شاء تركه.\nوعن قومٍ: أنه لم يزل يصومه ويحث أمته عليه حَتَّى مضى لسبيله، روي هذا عن ابن عباس قَالَ: ما رأيت رسولَ الله - ﷺ - يصوم يومًا يتحرى فضلَه إلا يوم عاشوراء وشهر رمضان (^٢).\nووجه كراهية ابن عمر صومه (^٣)، هو نظير كراهية من كره صومَ رجب إذ كان شهرًا تعظمه الجاهلية، فكره أن يعظم في الإسلام ما كان يُعظَّم في الجاهلية من غير تحريم صومه عَلَى من صامه، ولا مرية من الثواب الذي وعد اللهُ صائمه عَلَى لسان رسوله إذا كان مبتغيًا بصومِه ثوابَ اللهِ ولا يريد به إحياء سنةِ أهل الشرك، وكذلك صوم رجب، وسيأتي إيضاح ذَلِكَ في بابه إن شاء الله، وهذا أولى من دعوى نسخه بفرض رمضان كما مشى عليه ابن التين، وليس في الأمر بصومه ما يدل عَلَى منع صومه إلا أنه اقترن به ما يدل عَلَى أن جميعَ الفرضِ من الصيامِ.\n_________\n(^١) انظر: \"بدائع الصنائع\" ٢/ ١٠٣.\n(^٢) سيأتي هذا الحديث برقم (٢٠٠٦) باب: صوم يوم عاشوراء، ورواه مسلم (١١٣٢) كتاب: الصيام، باب: صوم يوم عاشوراء.\n(^٣) رواه مسلم (١١٢٦/ ١١٩) من حديث ابن عمر مرفوعًا: \"إن هذا يوم كان يصومه أهل الجاهلية، فمن أحب أن يصومه فليصمه، ومن أحب أن يتركه فليتركه\" وكان عبد الله ﵁ لا يصومه إلا أن يوافق صيامه.","vol":"13","page":16},{"text":"وقال الداودي: فيه دليل عَلَى أن معنى الآية: كتب عليكم رمضان كما كتب عَلَى الذين من قبلكم صيام، وفيه ردٌّ عَلَى عطاءَ وقتادةَ في قولهما: كتب عَلَى أوائل أمة محمد - ﷺ - ثلاثة أيام من كل شهر (^١). وقيل: إن في يوم عاشوراء ست عشرة فضيلة.\nواختلف في السبب الموجب لصيام رسول الله - ﷺ - عاشوراء، فروي أنه كان يصومه في الجاهلية (^٢).\nوفي البخاري عن ابن عباس: قدم النبيُّ - ﷺ - المدينةَ فرأى اليهودَ تصومه قالوا: يومٌ صالح نجَّى الله فيه بني إسرائيل من عدوهِم فصامه موسى. فقال: \"نحن أحق بموسى منكم\" (^٣).\nويحتمل أن تكون قريش كانت تصومه كما في حديث عائشة، وكان - ﷺ - يصومه معهم قبل أن يبعث، فلما بعث تركه، فلما هاجر أعلم أنه من شريعة موسى فصامه وأمر به، فلما فُرض رمضان (^٤)، فيجمع بهذا بين الحديثين.\n_________\n(^١) رواهما الطبري ٢/ ١٣٦ (٢٧٣٤، ٢٧٣٧).\n(^٢) سيأتي برقم (٢٠٠٢)، باب: صيام يوم عاشوراء، ورواه مسلم (١١٢٥) كتاب الصيام، باب صوم يوم عاشوراء.\n(^٣) سيأتي برقم (٢٠٠٤).\n(^٤) كذا في الأصل وجواب الشرط (تركه) محذوف.","vol":"13","page":17},{"text":"<span data-type='title' id=toc-1421>٢ - باب فَضْلِ الصَّوْمِ</span>\n١٨٩٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الصِّيَامُ جُنَّةٌ، فَلَا يَرْفُثْ وَلَا يَجْهَلْ، وَإِنِ امْرُؤٌ قَاتَلَهُ أَوْ شَاتَمَهُ فَلْيَقُلْ: إِنِّي صَائِمٌ -مَرَّتَيْنِ- وَالَّذِي نَفْسِي بِيَدِهِ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ المِسْكِ، يَتْرُكُ طَعَامَهُ وَشَرَابَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، الصِّيَامُ لِي وَأَنَا أَجْزِي بِهِ، وَالحَسَنَةُ بِعَشْرِ أَمْثَالِهَا\". [١٩٠٤، ٥٩٢٧، ٧٤٩٢، ٧٥٣٨ - مسلم: ١١٥١ - فتح: ٣/ ١٠٤]\nذكر فيه حديث أبي هريرة (أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الصِّيَامُ جُنَّة، فَلَا يَرْفُثْ وَلَا يَجْهَلْ، وَإِنِ امْرُؤٌ قَاتَلَهُ أَوْ شَاتَمَهُ فَلْيَقُلْ: إِنِّي صَائِمٌ. مَرَّتَيْنِ، وَالَّذِي نَفْسِي بِيَدِهِ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ تَعَالَى مِنْ رِيحِ المِسْكِ، يَتْرُكُ طَعَامَهُ وَشَرَابَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، الصِّيَامُ لِي وَأَنَا أَجْزِي بِهِ، وَالحَسَنَةُ بِعَشْرِ أَمْثَالِهَا\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، ومن حديث أبي سعيد (^٢)، وزاد: \"يوم القيامة\" (^٣)\nوأخرجه النسائي أيضًا مختصرًا (^٤)، وفي الباب عن ابن عباس وابن عمر والحارث الأشعري. قَالَ الحاكم: صحيحٌ عَلَى شرطهما (^٥).\n_________\n(^١) مسلم (١١٥١) كتاب: الصيام.\n(^٢) مسلم (١١٥١/ ١٦٥).\n(^٣) مسلم (١١٥١/ ١٦٣).\n(^٤) النسائي ٤/ ١٦٢ كتاب: الصيام، فضل الصيام.\n(^٥) \"المستدرك\" ١/ ٤٢١ - ٤٢٢ كتاب: الصوم، مطولًا. ورواه الترمذي (٢٨٦٣ - ٢٨٦٤) كتاب: الأدب، باب: ما جاء في مثل الصلاة والصيام والصدقة، وقال: حديث حسن صحيح غريب، وأحمد ٤/ ١٣٠، والطيالسي ٢/ ٤٧٩ - ٤٨٠ (١٢٥٧)، وأبو يعلى في \"مسنده\" ٣/ ١٤٥ - ١٤٢ (١٥٧١)، وابن خزيمة ٣/ ٩٥ - =","vol":"13","page":18},{"text":"ومعنى: \"الصِّيَامُ جُنَّةٌ\": سترٌ من الآثام أو النار؛ أو لأنه يكسر شهوته ويضعف قوته، ومنه قيل للترس: مجن؛ لأن صاحبَه يستتر به.\nوفي بعض الأحاديث \"الصوم جنَّة ما لم يخرقه\" قيل: وبم يخرقه؟ قَالَ: \"بكذب أو غيبة\" (^١).\n_________\n= ١٩٦ (١٨٩٥) كتاب: الصيام، باب: ذكر تمثيل الصائم في طيب ريحه بصيب ريح المسك إذ هو أطيب الطيب، وابن حبان ١٤/ ١٢٤ - ١٢٦ (٦٢٣٣) كتاب: التاريخ، باب: بدء الخلق، والطبراني ٣/ ٢٨٥ - ٢٨٧ (٣٤٢٧)، وابن الأثير في \"أسد الغابة\" ١/ ٣٨٣، والمزي في \"تهذيب الكمال\" ٥/ ٢١٧ - ٢١٩، وصححه الألباني في \"صحيح الترمذي\" (٢٢٩٨).\n(^١) رواه الطبراني في \"الأوسط\" ٥/ ١٣ (٤٥٣٦)، ٨/ ١٥ (٧٨١٤) وقال: لم يرو هذا الحديث عن يونس إلا الربيع بن بدر، وابن عدي في \"الكامل\" ٤/ ٣٢ في ترجمة: ربيع بن بدر السعدي (٦٥١)، والحديث أورده الحافظ ابن رجب الحنبلي في \"جامع العلوم والحكم\" ٢/ ١٣٩ ط الرسالة. وقال: في إسناده نظر. وقال الهيثمي في \"المجمع\" ٣/ ١٧١: فيه: الربيع بن بدر، وهو ضعيف. اهـ.\nقال الحافظ في \"التقريب\" (١٨٨٣): الربيع بن بدر، متروك.\nوقال الألباني في \"الضعيفة\" (١٤٤٠): حديث ضعيف جدًا.\nوروي النسائي ٤/ ١٦٧، والدارمي ٢/ ١٠٨١ (١٧٧٣) كتاب: الصيام، باب: الصائم يغتاب، وأبو حاتم الرازي كما في \"العلل\" ١/ ٢٣٧، وابن خزيمة في \"صحيحه\" ٣/ ١٩٤ (١٨٩٢) كتاب: الصيام، والشاشي في \"مسنده\" ١/ ٣٠٠ - ٣٠١ (٢٦٦)، والبيهقي في \"شعب الإيمان\" ٦/ ٣١٣ (٣٦٤٣)، والضياء في \"المختارة\" ٣/ ٣١٨ (١١٢١)، والمزي في \"تهذيب الكمال\" ٢٢/ ٥٧٢ - ٥٧٣، جميعًا من طريق الوليد بن عبد الرحمن، عن عياض بن غطيف، عن أبي عبيدة بن الجراح مرفوعًا: \"الصيام جنة ما لم يخرقها\" وعند بعضهم: ما لم يخرقه.\nقال الدارمي بعد روايته الحديث: يعني بالغيبة.\nوالحديث صححه أبو حاتم الرازي في \"العلل\" ١/ ٢٣٧، وقال المنذري: كما في \"ضعيف الترغيب والترهيب\" ١/ ٣٣٠: إسناده حسن.\nوالحديث ضعفه الألباني في \"ضعيف الترغيب\" (٦٥٧). =","vol":"13","page":19},{"text":"والرفث هنا: الفحش والخناء والجهل، وما لا يصلح من القول أو الفعل.\nوقال ابن التين: قيل: اسم لما يريده الرجل من النساء. وقيل: هو الإفصاح بما يجب أنْ يكنى عنه من ذكرِ النكاحِ. وقيل: هو قبيح الكلام، فإن كان من قبيل الكلام قيل فيه: رفثَ وأرفثَ، ذكره ابن فارس (^١)، فيقرأ: يرفث. بضم الياء وفتحها، والرواية الثاني.\nوفي رواية ستأتي قريبًا: \"ولا يصخب\" (^٢) وهو الصوت والجلبة. قَالَ ابن التين: لا يجوز في مضارعِه ضم الخاء ولا كسرها؛ لأن ماضيه صخِب بالكسر.\nقلت: ذكر القزاز الصخب فيه بغير نفيه، ويقال فيه بالسين أيضًا.\nوذكر بعضهم أن الأصلَ بالسين ونقلت إلى الصادِ تجوزًا، وكذا هو إذا كان بعدها خاء أو أخواتها من حروف الاستعلاء.\nوعند الطبري: \"ولا يسخر\" من السخرية بالناس.\nوالجهل: السفه، وهو ضد العلم يتعدى بغيرِ حرف جرٍ، نقول جهل عليَّ فلانٌ. تعني: تعدى.\nو(\"قاتله\") يحتمل أن يريد به: أراد قتاله.\nوقوله (\"فَلْيَقُلْ إِنِّي صَائِمٌ\") اختلف هل يقوله بلسانه ليكف عن شتمِه، أو بقلبه؟ والأظهر الأول؛ لأنه لا ينكف بذلك، ووجه الثاني خوف الرياءِ لا جرم، فرق بعض أصحابِنا بين الفرضِ والنفل، وقد\n_________\n= وعياض بن غطيف قال عنه الحافظ في \"التقريب\" (٥٣٦٢): مقبول.\n(^١) \"المجمل\" لابن فارس ٢/ ٣٩٠.\n(^٢) برقم (١٩٠٤) باب: هل يقول: إني صائم إذا شتم؟","vol":"13","page":20},{"text":"كان حكمُ الصِّيامِ عند مريم وأهل زمانها عدم الكلام في الصوم متعارفًا بينهم، قَالَ تعالى: ﴿إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ اليَوْمَ إِنْسِيًّا﴾ [مريم: ٢٣] قَالَ زيد بن أسلم: كانت بنو إسرائيل يصومون بالكلامِ كما يصومون من الطعامِ، ولا يتكلمون إلا بذكر اللهِ تعالى.\nوقال ابن جريج: قلت لعطاء: أبلغك أنه يؤمر الإنسان إذا دعي إلى طعامٍ أن يقول: إني صائم؟ ثم ذكر حديث أبي هريرة (^١).\nوروي عن ابن مسعود: إذا دعى أحدكم إلى طعام وهو صائم فليقل إني صائم (^٢)، وقاله قتادةُ والزهري (^٣).\nوالخلوف، بضم الخاء عَلَى الصواب، وهو تغير رائحة الفم، وكثير يروونه بفتحها. قَالَ الخطابي: وهو خطأٌ؛ لأن المصادر التي جاءت عَلَى فعول بفتح الفاء قليلةٌ ذكرها سيبويه وليس هذا منها، وإن كان فعله بالإسكان في المصادر أيضًا قليلة يقال: خلف فوه، يخلفُ وأخلف يُخلف إذا تغير (^٤).\nوفي كتاب ابن الجُوزي: لخلوف فم الصائم: إذا هو أخلف. وقال: كذا\nفي كتابي: من أخلف وهو لغة، واللغة المشهورة: خلف. ولم يزد ابن بطال عَلَى قوله: يعني تغير رائحته في آخر النهار؛ لأن الفم يتغير بترك الطعام (^٥).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ١٩٤ (٧٤٥٦) كتاب: الصيام، باب: الرفث واللمس وهو صائم.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٠٠ (٧٤٨٣) كتاب: الصوم، باب: الرجل يدعى إلى طعام وهو صائم، وابن أبي شيبة ٢/ ٣١٨ (٩٤٣٩، ٩٤٤٢)، والبغوي في \"مسند ابن الجعد\" (٢٥٥٢)، والطبراني ٩/ ٣١٥ (٩٥٧٨).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٠٠ (٧٤٨٢) كتاب الصوم.\n(^٤) \"إصلاح غلط المحدثين\" للخطابي ص ١٠٢ بتصرف.\n(^٥) \"شرح ابن بطال\" ٤/ ١٢.","vol":"13","page":21},{"text":"قَالَ أبو عبيد: خلف اللبن وغيره: تغير ريحه وطعمه (^١)، ولم يذكر ضبطه.\nومعنى: \"أَطْيَبُ\": أذكى عند الله وأقرب إليه. قَالَ المازري: هذا مجاز واستعارة؛ لأن استطابة بعض الروائح من صفات الحيوان الذي له طباعٌ تميل إلى شيء يستطيبه، وتنفر من شيءٍ فيتقذره، والله -﷾- مقدس عن ذَلِكَ، لكن جرت عادتنا التقرب للروائح الطيبة، فاستعير ذَلِكَ في الصوم لتقريبه من اللهِ (^٢).\nوهل هذا الخلوف في الدنيا أو في الآخرة؟ جاء في رواية: \"حين يخلف\" (^٣) وجاء في مسلم: \"يوم القيامة\" (^٤) فيكون أطيب من ريح المسك جزاء وأجرًا ورضى أكثر من أجر من ندب إلى استعمال المسك.\nوقال: \"عِنْدَ اللهِ\": يعني طيبه عند الله. يريد: في الآخِرَة أي: يجازيه يوم القيامةِ لطيب نكهته الكريهة في الدنيا حَتَّى تكون كريحِ المسكِ، والدليل عَلَى أنه أراد الآخرةَ بقوله: \"عِنْدَ اللهِ\" قوله تعالى: ﴿وَإِنَّ يَوْمًا عِندَ رَبّكَ﴾ [الحج: ٤٧] يريد: أيامَ الآخرةِ. ومن هذا الباب الحديث الصحيح الآتي أنه يجازي الشهيدَ في الآخرةِ بأن يجعل رائحة دمه الكريهة في الدنيا كرائحة المسك في الآخرة (^٥).\n_________\n(^١) \"غريب الحديث\" ١/ ١٩٥.\n(^٢) \"المعلم بفوائد مسلم\" للمازري ١/ ٣١٩. وكلامه من باب التأويل الذي جرت عليه عادة كثير من المتكلمين، والاشتراك في الصفة بين الخالق والمخلوق لا يلزم منه التشبيه. وانظر التعليق على هذا بالتفصيل في كتاب التوحيد من هذا الشرح.\n(^٣) رواها أحمد ٢/ ٤٨٠، وابن حبان ٨/ ٢١١ (٣٤٢٤) كتاب: الصوم، باب: فضل الصوم.\n(^٤) مسلم (١١٥١/ ١٦٣) كتاب الصيام، باب: فضل الصيام.\n(^٥) سيأتي برقم (٢٨٠٣) كتاب: الجهاد والسير، باب: من يجرح في سبيل الله -﷿-، =","vol":"13","page":22},{"text":"والفم فيه لغات: فتح الفاء في الأحوال الثلاث، وكسرها كذلك، واتباع الفاء الميم كامرئ.\nوقوله: (\"الصِّيَامُ لِي وَأَنَا أَجْزِي بهِ\") (^١) أي: أكافئ، لا شك أن الصومَ وجميع الأعمال له تعالى، لكن لما كانت الأعمال الظاهرة يشترك فيها الشيطان بالرياء وغيره، وكان الصيام لا يطلع عليه أحد إلا الله تعالى فيثيبه عليه عَلَى قدرِ خلوصِه لوجهه، جاز أن يضيفه إلى نفسِه، ألا ترى قوله: \"يَتْرُكُ طَعَامَهُ وَشَرَابَهُ وَشَهْوَتَهُ مِنْ أَجْلِي\".\nوكان ابن عيينة يقول في قوله: \"إِلَّا الصَّوْمَ فَإِنَّهُ لِي\" قَالَ: لِأن الصوم: هو الصبرُ، يصبِّر الإنسانُ نفسَه عن المطعمِ والمشربِ والمنكح، ثم قرأ: ﴿نَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ (^٢) [الزمر: ١٠].\nوجاء أن: \"الصوم نصف الصبر\" (^٣).\n_________\n= ورواه مسلم (١٨٧٦) كتاب: الإمارة، باب: فضل الجهاد والخروج في سبيل الله. من حديث أبي هريرة.\n(^١) جاء على هامش النسخة (م) ما نصه: قال السمعاني في \"المذيل على تاريخ بغداد\" بعد أن ساق سندًا طويلًا، قدم الأستاذ الإمام أبو القاسم القشيري بغداد وتفقد مجلس الوعظ، وروى في أول مجلس عقده الحديث المشهور عن النبي - ﷺ -: \"السفر قطعة من العذاب يمنع أحدكم نومه وطعامه وشرابه … \" الحديث. [قلت \"المحقق\": سبق برقم (١٨٠٤)، ورواه مسلم (١٩٢٧). من حديث أبي هريرة]. فقام سائل وقال: لما سمى النبي - ﷺ - \"السفر قطعة من العذاب\" فقال: لأن سبب فرقة الأحباب، فاضطرب الناس وتواجدوا وما أمكنه أن يتم المجلس فتركه.\n(^٢) رواه البيهقي في \"شعب الإيمان\" ٣/ ٢٩٥ - ٢٩٦.\n(^٣) قطعة رويت في حديثين:\nالأول: عن رجل من بني سليم مرفوعًا: \"سبحان الله نصف الميزان، والحمد لله يملأ الميزان، والله أكبر يملأ ما بين السماء والأرض، والوضوء نصف الإيمان، والصوم نصف الصبر\". =","vol":"13","page":23},{"text":"و\"الصبر نصف الإيمان\" (^١).\n_________\n= رواه الترمذي (٣٥١٩) كتاب: الدعوات، وقال: حديث حسن، وأحمد ٤/ ٤٦٠، ٥/ ٣٦٣، ٣٦٥، ٣٧٠، ٣٧٢، ومعمر بن راشد في \"الجامع\" (٢٠٥٨٢)، والعدني في \"الإيمان\" (٥٨)، والدارمي في \"مسنده\" ١/ ٥١٩ (٦٨٠) كتاب: الطهارة، باب: ما جاء في الطهور، وابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ٣٤٧ - ٣٤٨ (٢٩٢٠)، والطبراني في \"الدعاء\" ٣/ ١٥٨٢ - ١٥٨٣ (١٧٣٤)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٤٣٠ - ٤٣١ (٤٣٢ - ٤٣٣)، والبيهقي في \"شعب الإيمان\" ١/ ٤٣٦ (٦٣١)، والحديث ضعفه الألباني في \"ضعيف الترغيب والترهيب\" (٩٤٤)، و\"ضعيف الجامع\" (٢٥٠٩).\nالثاني: عن أبي هريرة مرفوعًا: \"لكل شيء زكاة وزكاة الجسد الصوم والصيام نصف الصبر\". رواه ابن ماجه (١٧٤٥) كتاب: الصيام، باب: في الصوم زكاة الجسد -وهذا لفظه- والقضاعي في \"مسند الشهاب\" ١/ ١٦٢ (٢٢٩)، والبيهقي في \"شعب الإيمان\" ٣/ ٢٩٢ (٣٥٧٧)، والديلمي في \"الفردوس\" ٢/ ٤٠٩ (٣٨١٧). قال المناوي في \"فيض القدير\" (٥٢٠٠) منتقدًا تحسين السيوطي للحديث: قال ابن العربي في \"السراج\": ضعيف جدًا. والحديث ضعفه البوصيري في \"مصباح الزجاجة\" ٢/ ٧٩، وكذا الألباني في \"الضعيفة\" (٣٨١١).\n(^١) روي مرفوعًا وموقوفًا. عن عبد الله بن مسعود: \"الصبر نصف الإيمان، واليقين الإيمان كله\". والموقوف هو الصحيح.\nالمرفوع رواه: ابن الأعرابي في \"المعجم\" ١/ ٣٠٩ (٥٩٢)، وتمام الرازي في \"الفوائد\" ٢/ ٤٠ (١٠٨٣)، وأبو نعيم في \"الحلية\" ٥/ ٣٤، والقضاعي في \"مسند الشهاب\" ١/ ١٢٦ - ١٢٧ (١٥٨)، والبيهقي في \"شعب الإيمان\" ٧/ ١٢٣ (٩٧١٦)، والخطيب في \"تاريخ بغداد\" ١٣/ ٢٢٦، وابن الجوزي في \"العلل\" ٢/ ٣٣٠ - ٣٣١ (١٣٦٤)، والحافظ في \"تغليق التعليق\" ٢/ ٢٣، وفي \"لسان الميزان\" ٥/ ١٥٢ من طريق يعقوب بن حميد بن كاسب، عن محمد بن خالد المخزومي، عن سفيان الثوري، عن زبيد الأيامي، عن أبي وائل، عن ابن مسعود مرفوعًا.\nقال أبو نعيم والخطيب البغدادي: تفرد به المخزومي عن سفيان بهذا الإسناد. زاد ابن الجوزي: والمخزومي مجروح، ويعقوب بن حميد قال يحيى والنسائي: ليس بشيء اهـ. =","vol":"13","page":24},{"text":"وقال وكيع في قوله: ﴿كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الأَيَّامِ الخَالِيَةِ (٢٤)﴾ [الحاقة: ٢٤] هي أيام الصوم، إذ تركوا الأكل والشرب فيها (^١)، ثم هذا كله إنما يكون فيما خلص لله تعالى من الرياء، ويدل عليه أيضًا قوله - ﷺ - عن الله تعالى أنه قَالَ: \"من عمل عملًا أشرك فيه غيري فهو له، وأنا أغنى الشركاء عن الشرك\" (^٢) فجعل عمل الرياء لغيره، وجعل ما خلص من الرياء له تعالى.\n_________\n= وقال البيهقي في \"الزهد الكبير\" (٩٨٤)، والحافظ في \"اللسان\" ٥/ ١٥٢: قال أبو علي النيسابوري: هذا حديث منكر لا أصل له من حديث زبيد ولا من حديث الثوري اهـ.\nوقال الألباني في \"الضعيفة\" (٤٩٩) منكر.\nوالموقوف رواه عبد الله بن أحمد في \"السنة\" ١/ ٣٧٤ (٧١٨) وقال: صحيح، والطبراني ٩/ ١٠٤ (٨٥٤٤)، والحاكم في \"المستدرك\" ١/ ٤٤٦ وقال: صحيح الإسناد ولم يخرجاه، والبيهقي في \"شعب الإيمان\" ١/ ٧٤ (٤٨) -وقال: روي من وجه آخر غير قوي مرفوعًا- و٧/ ١٢٣ (٩٧١٧)، والحافظ في \"تغليق التعليق\" ٢/ ٢٢ وقال: هذا موقوف صحيح، وقال الهيثمي في \"المجمع\" ١/ ٥٧: رجاله رجال الصحيح.\nوقال البيهقي في \"الزهد الكبير\" (٩٨٤): الصحيح المعروف أنه من قول ابن مسعود، وقال في \"الآداب\" (٩٣٢) رويناه عن عبد الله بن مسعود مرفوعًا، والموقوف أصح، وقال الحافظ: روي موقوفًا بسند صحيح، ومرفوعًا ولا يثبت رفعه اهـ. \"فتح الباري\" ١/ ٤٨ بتصرف.\n(^١) رواه بنحوه ابن عدي في \"الكامل\" ٣/ ١٤٨ في ترجمة الحسن بن صالح بن حي (٤٤٨)، والبيهقي في \"شعب الإيمان\" ٣/ ٣١٨ (٣٩٤٩) لكنه عن عبد العزيز بن رفيع. قوله، وكذا عزاه السيوطي أيضًا في \"الدر المنثور\" ٦/ ٤١١ لابن المنذر وابن عدي في \"الكامل\" والبيهقي في \"الشعب\".\n(^٢) رواه مسلم برقم (٢٩٨٥) كتاب الزهد والرقائق، باب من أشرك في عمله غير الله. من حديث أبي هريرة.","vol":"13","page":25},{"text":"وعنه: إذا كان يوم القيامة يحاسبُ الله العبد، فيؤدي ما عليه من المظالم من سائر أعماله الصالحة، حَتَّى لا يبقى إلا الصوم، فيتحمل الله ما بقي عليه من المظالم بالصوم، فيدخله الجنة (^١) (^٢)، وبنحوه ذكره ابن العربي.\nقَالَ القرطبي (^٣): وكنت أستحسنه حَتَّى ذكرت حديث المقاصة،\n_________\n(^١) جاء على هامش النسخة (م) ما نصه: وهذا الحديث رواه البيهقي وغيره وهو قول ابن عيينة. [قلت \"المحقق\": تقدم تخريجه].\n(^٢) رواه البيهقي في \"سننه\" ٤/ ٢٧٤ - ٢٧٥ كتاب: الصيام، باب: من كره السواك بالعشي …، ٤/ ٣٠٥، باب: في فضل شهر رمضان وفضل الصيام على سبيل الاختصار، وفي \"شعب الإيمان\" ٣/ ٢٩٥ (٣٥٨٢) عن إسحاق بن أيوب بن حسان الواسطي، عن أبيه قال: سمعت رجلًا يسأل سفيان بن عيينة فقال: يا أبا محمد ما تقول في ما يرويه النبي - ﷺ -، عن ربه تعالى: كل عمل ابن آدم له ..... الحديث.\nفقال ابن عيينة: هذا من أجود الأحاديث وأحكمها، إذا كان يوم القيامة ..... قوله.\n(^٣) جاء على هامش النسخة (م) ما نصه: قال شيخ الإسلام ابن حجر ردًا على القرطبي: قلت: يمكن تخصيص الصيام من ذلك، ويستدل له بما رواه الإمام أحمد من طريق حماد بن سلمة، عن أبي هريرة رفعه: \"كل العمل كفارة إلا الصوم فإنه لي وأنا أجزي به\" [قلت \"المحقق\": انظر \"المسند\" ٢/ ٤٦٧] وكذا رواه أبو داود ولفظه: \"قال ربك ﵎: كل العمل كفارة إلا الصوم\" [قلت \"المحقق\": رواه أبو داود الطيالسي في \"مسنده\" ٤/ ٢٢٧ (٢٦٠٧)] ورواه قاسم بن أصبغ عن شعبة ولفظه: \"كل ما يعمله ابن آدم كفارة له إلا الصوم\" [قلت \"المحقق\": رواه ابن عبد البر في \"التمهيد\" ١٩/ ٦٠ من طريق قاسم بن أصبغ عن محمد بن الجهم عن روح عن شعبة عن محمد بن زياد عن أبي هريرة، به] وقد أخرجه المصنف -يعني: البخاري- في التوحيد عن آدم بلفظ: يرويه عن ربكم قال: \"لكل عمل كفارة والصوم لي وأنا أجزي به\" [قلت \"المحقق\": سيأتي برقم (٧٥٣٨)] وكذا رواه أحمد من طريقه. [قلت \"المحقق\": انظر: \"مسند أحمد\" ٢/ ٤٥٧ من طريق محمد بن جعفر عن شعبة عن محمد بن زياد عن أبي هريرة، به] انتهى كلام ابن حجر. [قلت \"المحقق\": انتهى من \"فتح الباري\" ٦/ ١٠٩]","vol":"13","page":26},{"text":"فوجدت فيه: \"أتدرون من المفلس؟ \" ثم قَالَ: \"المفلس الذي يأتي يوم القيامة بصلاة وصدقة وصيام\" الحديث (^١).\nوقال آخرون: إنما خص الصوم بأن يكون هو الذي يتولى جزاءه؛ لأن الصوم لا يظهر من ابن آدم بلسان ولا فعل فتكتبه الحفظة، إنما هو نية في القلب، وإمساك عن المطعم والمشرب فيقول: أنا أتولى جزاءه عَلَى ما أحب من التضعيف، وليس على كتاب كتب. وهذا القول ذكره الداودي، وصوب الطبري الأول، وأبعدَ مَنْ قَالَ: إن معناه لم يتعبد به غير الله، فلم يعظم الكفار في عصرٍ من الأعصار معبودًا لهم بالصيام، وإن كانوا يعظمونه بصورة السجود والصدقة وشبهها.\nوقد حكى المسعودي وغيره أن جماعة من الملاحدة وغيرهم يعبدوا المشترى وزحل والزهرة به، وكذا قول من قَالَ: إنه ليس للصائم ونفسه فيها حظ. حكاه الخطابي (^٢)؛ لأن غيره من العبادات كذلك، وكذا قول من قَالَ: لأن الاستغناء عن الطعام من صفة الرب، وإن كانت صفات الله لا يشبهها شيء.\nوأما معنى قوله: \"وَأَنَا أَجْزِي بِهِ\" فأنا المتفرد بجزائه عَلَى عمله ذَلِكَ لي، بما لا يعلم عنه مبلغه غيري، إذ كان غير الصيام من أعمال الطاعة قد علم غيري بإعلامي إياه أن الحسنة فيه بعشر أمثالها إلى سبعمائة ضعف، وقد روى يحيى بن بكير عن مالك في هذا الحديث بعد قوله: \"الحَسَنَةُ بِعَشْرِ أَمْثَالِهَا\" فقال: \"كل حسنة بعشر أمثالها إلى سبعمائة ضعف إلا الصيام فهو لي وأنا أجزي به\".\n_________\n(^١) \"المفهم\" ٣/ ٢١٢. والحديث رواه مسلم (٢٥٨١) كتاب: البر والصله، باب: تحريم الظلم. من حديث أبي هريرة.\n(^٢) \"أعلام الحديث\" ٢/ ٩٤٦.","vol":"13","page":27},{"text":"وهي في مسلم أيضًا (^١)، وقيل: في قوله تعالى: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة: ١٧] أن عملهم الصيام فيفرغ لهم الجزاء إفراغًا من غير تقدير، فخص الصيام بالتضعيف عَلَى سبعمائة ضعف في هذا الحديث.\nوقد نطق الرب ﷻ بتضعيف النفقة في سبيل الله أيضًا، كتضعيف الصيام فقال: ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللهِ كَمَثَلِ حَبَّةٍ﴾ [البقرة: ٢٦١].\nوجاء في ثواب الصبر مثل ذَلِكَ وأكثر، فقال تعالى: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ [الزمر: ١٠] فيحتمل -والله أعلم- أن هاتين الآيتين نزلتا عَلَى رسول الله - ﷺ - بعدما أعلمه الله تعالى ثواب الصيام؛ لأنه لا ينطق عن الهوى، والفضائل إنما تدرك من طريق الوحي.\nوأما قول من قَالَ: كل عمل تكتبه الحفظة إلا الصيام، فإنما هو نية في القلب، وإمساك عن المطعم والمشرب فلا يكتب، فواهٍ؛ لأن الحفظة تعلم الإمساك عن الأكل والشرب، وهو حقيقة الصيام، وإذا اطلعت على الإمساك عن الأكل في خلوته فقد علمت صيامه، لأنه ليس يرائي أحد الحفظة، ولا ينتفع بالرياء إلا إذا كان في الباطن، فإذا كف عنه باطنًا وتمادى عليه فقد علمت صيامه.\nوليس قول من تأول في قوله تعالى: ﴿إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا﴾ [مريم: ٢٦] أنَّ مريم كانت صائمة في ذَلِكَ الوقت بصواب، بدليل قوله تعالى في الآية ﴿وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ﴾ الآية [مريم: ٢٥]، فأخبر أن ذَلِكَ كان بعد أكلها وشربها.\n_________\n(^١) مسلم (١١٥١/ ١٦٤).","vol":"13","page":28},{"text":"ويشهد لذلك أنها كانت نفساء، والنفساء لا تصوم، وإنما معنى ﴿صَومًا﴾: إمساكًا عن الكلام، والعرب تقول: صام: إذا أمسك عن الكلام. ولا يعترض عَلَى هذا بقوله: ﴿فَقُولى﴾ لأن المراد به الإشارة، بدليل قوله بعد ﴿فَأَشَارَت إِلَيهِ﴾ الآية، وقيل: معناه: أنا المتفرد بعلم مقدار ثوابه وتضعيف حسناته، وغيره من العبادات، أظهر الله جلّ وعز عَلَى مقدار ثوابها بعض مخلوقاته -وقد سلف- وقيل: هي إضافة تشريف كقوله: ﴿نَاقَةُ اَللهِ﴾.\nوقال الثقفي في \"نضرة الصحاح\": لأنه يتعلق بالنية، والنية محلها القلب فلا يطلع عليها غير المطلع عليها، فالرب يتولى جزاءه، والحفظة لا تعلم النية، وما أحسن ما حكاه ابن العربي عن الزهاد أن الصوم عن الطعام والمحظورات صوم العوام، وأن صوم الخواص هو الصوم عن غير ذكر الله، وخواص الخواص هو الصوم عن رؤيته، فلا يفطر إلا برؤيته. ولقائه، ويوم أراكم ذاك فطر صيامي، وهذا الذي قَالَ فيه تعالى: \"الحسنة بعشر أمثالها إلا الصيام فإنه لي وأنا أجزي به\" (^١)، وفيه أقوال أخرى ذكرها الطالقاني في كتابه \"حظائر القدس\".\nفائدة:\nسيأتي في باب: هل يقول إني صائم إذا شتم، عقب قوله: \"من ريح المسك\" \"وللصائم فرحتان يفرحهما، إذا أفطر فرح، وإذا لقي ربه فرح بصومه\" (^٢)\nأما عند لقاء ربه فلما يرى من الخيرات المعدة له وما قدمه، وعند\n_________\n(^١) \"عارضة الأحوذي\" ٣/ ٢٢٩.\n(^٢) برقم (١٩٠٤).","vol":"13","page":29},{"text":"فطره لتمام عبادته، وسلامتها من المفسد، وأبعد من قَالَ أنه بإباحة الأكل.\nفائدة أخرى:\nقوله: (\"وَالَّذِي نَفْسِي بِيَدِهِ\") أقسم للتأكيد، كقوله تعالى: ﴿فَوَرَبّ اَلسَّمّاَءِ وَالأَرضِ﴾ [الذاريات: ٢٣].\nأخرى:\nأخذ الشافعي من هذا الحديث كراهة السواك للصائم بعد الزوال وقال: إنه يزيل الخلوف، ورأيت في البويطي عدم الكراهة، وبه قَالَ مالك (^١)، وأكثر الفقهاء، ومنعوا أنه يزيل؛ لأنه من المعدة.\nوقوله: (\"يَتْرُكُ طَعَامَهُ وَشَرَابَهُ وَشَهْوَتَهُ مِنْ أَجْلِي\") يحتمل أن يكون تعليله لتفضيله ريح الخلوف عَلَى المسك، وأن يكون لأجل الصوم.\n_________\n(^١) انظر: \"عيون المجالس\" ٢/ ٦٦٥، \"المجموع\" ٦/ ٤٠٢.","vol":"13","page":30},{"text":"<span data-type='title' id=toc-1422>٣ - باب الصَّوْمُ كَفَّارَةٌ</span>\n١٨٩٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا جَامِعٌ عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ قَالَ: قَالَ عُمَرُ ﵁: مَنْ يَحْفَظُ حَدِيثًا عَنِ النَّبِيِّ - ﷺ - فِي الفِتْنَةِ؟ قَالَ حُذَيْفَةُ: أَنَا سَمِعْتُهُ يَقُولُ: \"فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَجَارِهِ تُكَفِّرُهَا الصَّلَاةُ وَالصِّيَامُ وَالصَّدَقَةُ\". قَالَ: لَيْسَ أَسْأَلُ عَنْ ذِهِ، إِنَّمَا أَسْأَلُ عَنِ التِي تَمُوجُ كَمَا يَمُوجُ البَحْرُ. قَالَ وَإِنَّ دُونَ ذَلِكَ بَابًا مُغْلَقًا. قَالَ: فَيُفْتَحُ أَوْ يُكْسَرُ؟ قَالَ: يُكْسَرُ. قَالَ: ذَاكَ أَجْدَرُ أَنْ لَا يُغْلَقَ إِلَى يَوْمِ القِيَامَةِ. فَقُلْنَا لِمَسْرُوقٍ: سَلْهُ أَكَانَ عُمَرُ يَعْلَمُ مَنِ البَابُ؟ فَسَأَلَهُ، فَقَالَ: نَعَمْ، كَمَا يَعْلَمُ أَنَّ دُونَ غَدٍ اللَّيْلَةَ. [انظر: ٥٢٥ - مسلم: ١٤٤ - فتح: ٤/ ١١٠]\nذكر فيه حديث جامع -هو ابن أبي راشد أخو الربيع الكوفي، وفي طبقته جامع بن شداد أبو صخرة الكوفي- عَنْ أَبِي وَائِلٍ -وهو شقيق بن سلمة الأسدي- عن حذيفة قَالَ: قَالَ عُمَرُ: مَنْ يَحْفَظُ حديث رسول الله - ﷺ - فِي الفِتْنَةِ؟ قَالَ حُذَيْفَةُ: أَنَا سَمِعْتُهُ يَقُولُ: \"فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَجَارِهِ تُكَفِّرُهَا الصَّلَاةُ وَالصَّيَامُ وَالصَّدَقَة\" الحديث.\nوقد سلف في: الصلاة كفارة (^١).\nومعنى \"فِتْنَةُ الرَّجُلِ\": قَالَ الداودي: يعني ينقص له من حسناته إن ظلم أحدًا منهم، والفتنة هنا النبلاء والاختبار، وهي هنا شدة حب الرجل لأهله وشغفه بهن، كما روى عبد الله بن بريدة عن أبيه قَالَ: رأيت النبي - ﷺ - يخطب، فجاء الحسن والحسين عليهما قميصان أحمران يعثران ويقومان، فنزل رسول الله - ﷺ - ووضعهما في حجره، ثم قَالَ: \"صدق الله ورسوله إنما أموالكم وأولادكم فتنة، رأيت هذين فلم أصبر\" ثم\n_________\n(^١) برقم (٥٢٥) باب: الصلاة كفارة.","vol":"13","page":31},{"text":"أخذ في خطبته (^١) وسمع عمر رجلًا يستعيذ بالله من الفتنة، فقال له: أتدع الله أن لا يرزقك مالًا وولدًا؟! فاستعذ بالله من مضلات الفتن (^٢).\nوقال ابن مسعود: لا يقل أحدكم اللَّهُمَّ إني أعوذ بك من الفتنة، فليس أحد إلا وهو مشتمل عَلَى فتنة؛ لأن الله تعالى يقول: ﴿إِنَّمَآ أَمْوَلُكُم وَأَولَدُكمُ فِتنَةٌ﴾ (^٣) [الأنفال: ٢٨] فأيكم استعاذ فليستعذ باللهِ من مضلات الفتن، ومن فتنة الأهل الإسراف والغلو في النفقة عليهن والشغل بأمورهن عن كثير من النوافل، وفتنته في ماله أن يشتد سروره\n_________\n(^١) رواه أبو داود (١١٠٩) كتاب: الصلاة، باب: الإمام يقطع الخطبة للأمر يحدث، والترمذي (٣٧٧٤) كتاب: المناقب، وقال: حسن غريب، والنسائي ٣/ ١٠٨ كتاب: الجمعة، نزل الإمام عن المنبر قبل فراغه، وابن ماجه (٣٦٠٠) كتاب: اللباس، باب: لبس الأحمر للرجال، وأحمد ٥/ ٣٥٤، وفي \"فضائل الصحابة\" ٢/ ٩٦٦ (١٣٥٨)، وابن أبي شيبة ٦/ ٢٨٢ (٣٢١٧٩) كتاب: الفضائل، ما جاء في الحسن والحسين ﵄، وابن أبي الدنيا في \"العيال\" ١/ ٣٤١ (١٧٩)، وابن خزيمة ٣/ ١٥١ - ١٥٢ (١٨٠١)، والحاكم في \"المستدرك\" ١/ ٢٨٧ وقال: حديث صحيح على شرط مسلم ولم يخرجاه، والبيهقي في \"سننه\" ٦/ ١٦٥، وفي \"شعب الإيمان\" ٧/ ٤٦٦ (١١٠١٦)، وابن الجوزي في \"التحقيق\" ١/ ٥٠٥ (٨٠٥)، وابن الأثير في \"أسد الغابة\" ٢/ ١٢ - ١٣، والمزي في \"تهذيب الكمال\" ٦/ ٤٠٣. وصححه الألباني في \"صحيح أبي داود\" (١٠١٦) وقال: إسناده صحيح على شرط مسلم.\n(^٢) رواه ابن أبي شيبة ٧/ ٤٥٩ (٣٧٢٠٧) كتاب: الفتن، من كره الخروج في الفتنة وتعوذ منها.\n(^٣) رواه الطبري في \"تفسيره\" ٦/ ٢١٧ (١٥٩٢٦) وابن أبي حاتم في \"تفسيره\" ٥/ ١٦٨٥ (٨٩٨٤)، والطبراني ٩/ ١٨٩ (٨٩٣١)، من طريق المسعودي عن القاسم عن عبد الله، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٢٤ لابن جرير وابن أبي حاتم وأبي الشيخ، وفي ٦/ ٣٤٥ لابن المنذر والطبراني، وقال الهيثمي في \"المجمع\" ٧/ ٢٢٠: رواه الطبراني، بإسناده منقطع وفيه المسعودى وقد اختلط.","vol":"13","page":32},{"text":"بحيث يغلب عليه، وهو مذموم، ألا ترى أنه - ﷺ - لما رأى علم الخميصة في الصلاة ردها إلى (أبي جهم) (^١). وقال: \"كاد يفتنني\" (^٢) فتبرأ مما خشي منه الفتنة، وكذلك عرض لأبي طلحة حين كان يصلي في حائطه فطار دُبْسِى، فأعجبه فأتبعه بصره ساعة، ثم رجع إلى صلاته فلم يَدْرِكم صلى فقال: لقد أصابني في مالي هذا فتنة، فجاء إلى رسول الله - ﷺ - فذكر ذَلِكَ له فقال: هو صدقة يا رسول الله فضعه حيث شئت (^٣).\nومن فتنة المال أيضًا أن لا يصل أقاربه ويمنع معروفه أجانبه، وفتنته في جاره أن يكون أكثر مالًا منه وحالًا فيتمنى مثل حاله، وهو معنى قوله\n_________\n(^١) في الأصل (أبو جهيم)، وما أثبتناه من \"الجامع الصحيح\".\n(^٢) سبق برقم (٢٧٣) كتاب: الصلاة، باب: إذا صلى في ثوب له أعلام، ونظر إلى علمها، ورواه مسلم (٥٥٦) كتاب: المساجد، باب: كراهية الصلاة في ثوب له أعلام. من حديث عائشة ﵂.\n(^٣) رواه مالك في \"الموطأ\" ص ٨٢، والبيهقي في \"سننه\" ٢/ ٣٤٩ كتاب: الصلاة، باب: من ينظر في صلاته إلى ما يلهيه لم يسجد سجدتي السهو. من طريق مالك عن عبد الله بن أبي بكر أن أبا طلحة … الحديث.\nقال ابن عبد البر في \"التمهيد\" ١٧/ ٣٨٩: هذا الحديث لا أعلمه يروى من غير هذا الوجه، وهو منقطع.\nقلت: وجه انقطاعه أن عبد الله بن أبي بكر هذا هو ابن محمد بن عمرو بن حزم الأنصاري، وهو لم يدرك أبا طلحة الأنصاري وبالتالي لم يدرك القصة؛ لأنه قيل أنه توفي سنة خمس وثلاثين ومائة، وقيل: ثلاثين ومائة، وهو ابن سبعين سنة، فعلى القول الأول، يكون مولده في سنة خمس وستين، وعلى الثاني يكون في سنة ستين. وأبو طلحة الأنصاري واسمه زيد بن سهل بن الأسود، قال أبو حاتم سنة أربع وثلاثين، فبهذا لا يمكن أن يكون قد أدركه بحال. انظر ترجمتهما في: \"تهذيب الكمال\" ١٠/ ٧٥ (٢١١١)، ١٤/ ٣٤٩ (٣١٩٠).\nوالحديث ضعفه الألباني في \"ضعيف الترغيب والترهيب\" (٢٨٦).","vol":"13","page":33},{"text":"تعالى: ﴿وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً﴾ [الفرقان: ٢٠] فهذِه الأنواع وما شابهها مما يكون من الصغائر فما دونها، تكفرها أعمال البر، ومصداق ذَلِكَ ﴿إِنَّ الحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ [هود: ١١٤].\nقال أهل التفسير: الحسنات هنا: الصلوات الخمس (^١)، والسيئات: الصغائر.\nوقوله: (ذَاكَ أَجْدَرُ أَنْ لَا يُغْلَقَ) أي: ذَلِكَ أحرى كأنه يقول ذَلِكَ أولى به (وأحق) (^٢).\n_________\n(^١) قاله كعب ومحمد بن كعب القرظي وابن عباس ومجاهد والحسن والضحاك وابن مسعود وسلمان ومسروق. رواه عنهم الطبري في \"تفسيره\" ٧/ ١٢٩ - ١٣٠ (١٨٦٦٢ - ١٨٦٧٤).\n(^٢) ورد في هامش الأصل ما نصه: ثم بلغ في الثالث والأربعين، كتبه مؤلفه غفر الله له.","vol":"13","page":34},{"text":"<span data-type='title' id=toc-1423>٤ - باب الرَّيَّانُ لِلصَّائِمِينَ</span>\n١٨٩٦ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ فِي الجَنَّةِ بَابًا يُقَالُ لَهُ: الرَّيَّانُ، يَدْخُلُ مِنْهُ الصَّائِمُونَ يَوْمَ القِيَامَةِ، لَا يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ، يُقَالُ: أَيْنَ الصَّائِمُونَ؟ فَيَقُومُونَ، لَا يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ، فَإِذَا دَخَلُوا أُغْلِقَ، فَلَمْ يَدْخُلْ مِنْهُ أَحَدٌ\". [٣٢٥٧ - مسلم: ١١٥٢ - فتح: ٤/ ١١١]\n\n١٨٩٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ قَالَ: حَدَّثَنِي مَعْنٌ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ نُودِيَ مِنْ أَبْوَابِ الجَنَّةِ: يَا عَبْدَ اللهِ، هَذَا خَيْرٌ. فَمَنْ كَانَ مِنْ أَهْلِ الصَّلَاةِ دُعِيَ مِنْ بَابِ الصَّلَاةِ، وَمَنْ كَانَ مِنْ أَهْلِ الجِهَادِ دُعِيَ مِنْ بَابِ الجِهَادِ، وَمَنْ كَانَ مِنْ أَهْلِ الصِّيَامِ دُعِيَ مِنْ بَابِ الرَّيَّانِ، وَمَنْ كَانَ مِنْ أَهْلِ الصَّدَقَةِ دُعِيَ مِنْ بَابِ الصَّدَقَةِ\". فَقَالَ أَبُو بَكْرٍ ﵁ بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللهِ، مَا عَلَى مَنْ دُعِيَ مِنْ تِلْكَ الأَبْوَابِ مِنْ ضَرُورَةٍ، فَهَلْ يُدْعَى أَحَدٌ مِنْ تِلْكَ الأَبْوَابِ كُلِّهَا؟ قَالَ: \"نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُمْ\". [٢٨٤١، ٣٢١٦، ٣٦٦٦ - مسلم: ١٠٢٧ - فتح: ٤/ ١١١]\nذكر فيه حديث سَهْلٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ فِي الجَنَّةِ بَابًا يُقَالُ لَهُ: الرَّيَّانُ، يَدْخُلُ مِنْهُ الصَّائِمُونَ يَوْمَ القِيَامَةِ، لَا يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ، يُقَالُ: أَيْنَ الصَّائِمُونَ؟ فَيَقُومُونَ، لَا يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ، فَإِذَا دَخَلُوا أُغْلِقَ، فَلَمْ يَدْخُلْ مِنْهُ أَحَدٌ\".\nوحديث ابن شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ الله - ﷺ - قَالَ: \"مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ نُودِيَ مِنْ أَبْوَابِ الجَنَّةِ: يَا عَبْدَ اللهِ، هذا خَيْرٌ. فَمَنْ كانَ مِنْ أَهْلِ الصَّلَاةِ دُعِيَ مِنْ بَابِ الصَّلَاةِ .. الحديث","vol":"13","page":35},{"text":"الشرح:\nحديث سهل أخرجه مسلم أيضًا (^١)، وفي رواية للبخاري: \"في الجنة ثمانية أبواب فيها باب يسمى الريان لا يدخل منه إلا الصائمون\" (^٢)\nوحديث أبي هريرة أخرجه مسلم أيضًا (^٣)، ولابن زنجويه في \"الأول\": \"فإذا دخلوا أُغْلق، فيشربون منه، فمن شرب منه لم يظمأ أبدًا\" (^٤) وفي رواية لأبي موسى المديني في \"ترغيبه\": \"من دخل منه لم يظما أبدًا\" قَالَ أبو موسى: وفي الباب عن ابن مسعود.\nوزعم الدارقطني أن نبيه بن عثمان رواه عن خليد بن قتادة، عن ابن المسيب، عن أبي هريرة وقال: غريب تفرد به نبيه، عن خليد. وأخرجه ابن حبان من حديث أبي صالح عنه: سأل الناس رسول الله - ﷺ - هل نرى ربنا يوم القيامة؟ وفيه: \"فإذا جاوز الجسر فكل من أنفق زوجًا من المال مما يملكه في سبيل الله تعالى، فكل خزنة الجنة يدعوه يا عبد الله، يا مسلم هذا خير\" فقال أبو بكر: يا رسول الله، إن ذَلِكَ عبد لا توى عليه يدع بابًا\n_________\n(^١) مسلم (١١٥٢) كتاب الصيام، باب فضل الصيام.\n(^٢) سيأتي برقم (٣٢٥٧) كتاب بدء الخلق، باب صفة أبواب الجنة.\n(^٣) مسلم (١٠٢٧) كتاب الزكاة، باب من جمع الصدقة وأعمال البر.\n(^٤) رواه بهذا اللفظ النسائي في \"المجتبى\" ٤/ ١٦٨، كتاب: الصيام، فضل الصيام، وأحمد ٥/ ٣٣٥، والنسائي في \"الكبرى\" ٢/ ٩٤ (٢٥٤٤)، وابن خزيمة ٣/ ١٩٩ (١٩٠٢)، وأبو يعلى ١٣/ ٥٢٥ (٧٥٢٩)، والروياني في \"مسنده\" ٢/ ٢١٩ (١٠٧٥)، والطبراني ٦/ ١٥٢ (٥٨١٩)، وابن عدي في \"الكامل\" ٤/ ٢١٩ (١٠٧٥)، و٤/ ٤٥٦ ترجمة سعيد بن عبد الرحمن الجمحي (٨٢٤)، وأبو نعيم في \"الحلية\" ٣/ ٢٥١، وجاء بهامش (م): قوله: يدخل منه الصائمون جملة مستأنفة. والبغوي في \"شرح السنة\" ٦/ ٢٢٠ (١٧٠٩)، وصححه الألباني في \"صحيح الجامع\" (٥١٨٤).","vol":"13","page":36},{"text":"ويلج من آخر .. الحديث (^١).\nوفي مسلم: \"أي فل هلم\" (^٢)، ولأبي عمر من حديث مالك، عن صفوان بن سليم، عن عطاء بن يسار عنه: \"ما من أحد ينفق زوجين من ماله إلا دُعي من أبواب الجنة الثمانية\" وقال: لا يصح هذا الإسناد عن مالك، ومحمد بن عبد الله وأبوه متهمان بوضع الأحاديث والأسانيد (^٣).\nقَالَ: وأكثر الرواة عَلَى وصل هذا الحديث -يعني: حديث الباب- إلا يحيى بن بكير فإنه أرسله عن حميد، عن النبي - ﷺ -، وكذا رواه التنيسي، عن مالك، وقد أسنده جلة عن مالك، وليس هو عند القعنبي لا مسندًا ولا مرسلًا (^٤).\nقلت: قد ذكر الدارقطني في كتاب \"الموطآت\" أن القعنبي رواه كما رواه أبو مصعب ومعن وغيرهما مسندًا، والله أعلم.\nوفي \"صفة الجنة\" لأبي نعيم الحافظ من حديث عبد الرحمن بن يزيد، عن ابن مسعود مرفوعًا (^٥): \"للجنة ثمانية أبواب، سبعة مغلقة وباب مفتوح للتوبة، حَتَّى تطلع الشمس من مغربها\" (^٦).\n_________\n(^١) \"صحيح ابن حبان\" ١٦/ ٤٧٨ - ٤٨٠ (٧٤٤٥) كتاب: إخباره - ﷺ - عن مناقب الصحابة، باب: وصف الجنة وأهلها.\n(^٢) مسلم (١٠٢٧/ ٨٦).\n(^٣) \"التمهيد\" ٧/ ١٩١.\n(^٤) \"التمهيد\" ٧/ ١٨٣ - ١٨٤.\n(^٥) جاء على هامش النسخة (م): حسن؛ لأنه صبر على العطش في الدنيا فناسب دخوله ريان، فسمى بحصول ما يزيل عطسه (هـ. و. ى).\n(^٦) \"صفة الجنة\" لأبي نعيم ٢/ ١٦ (١٦٩)، ورواه ابن أبي شيبة في \"مسنده\" ١/ ٢٠٨ - ٢٠٩ (٣٠٧). =","vol":"13","page":37},{"text":"إذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nالريان: فعلان من الرِيّ بالكسر هو نقيض العطش، وسمي بذلك لأنه جزاء الصائمين عَلَى عطشهم وجوعهم. واكتفي بذكر الري عن الشبع (^١)؛ لأنه يدل عليه من حيث أنه يستلزمه، وأفرد لهم هذا الباب ليسرعوا إلى الري من عطش الصيام في الدنيا إكرامًا لهم واختصاصًا؛ وليكون دخولهم في الجنة هينًا غير متزاحم عليهم عند أبوابها، فإن الزحام قد يؤدي إلى نوع من العطش كما خص رسول الله - ﷺ - أبا بكر الصديق بباب في المسجد؛ يقرب منه خروجه إلى الصلاة فلا يزاحمه أحد، وأغلق سائرها إكرامًا له وتفضيلًا (^٢).\nوفي \"مسند البزار\" من حديث الوليد بن رباح بن عبد الله، عن أبي هريرة مرفوعًا أن لهم حوضًا لا يرده غيرهم -يعني الصوام- ثم قَالَ: لا نعلمه رواه عن أبي هريرة إلا الوليد (^٣).\n_________\n= وأبو يعلى في \"مسنده\" ٨/ ٤٢٩ (٥٠١٢)، والطبراني ١٠/ ٢٠٦ (١٠٤٧٩)، والحاكم في \"المستدرك\" ٤/ ٢٦١ كتاب: التوبة والإنابة، وسكت عنه، وقال المنذري كما في \"ضعيف الترغيب والترهيب\" للألباني ٢/ ٢٩١: رواه أبو يعلى والطبراني بإسناد جيد، وتبعه الهيثمي فقال في \"المجمع\" ١٠/ ١٩٨: رواه أبو يعلى والطبراني وإسناده جيد.\nوضعفه الألباني في \"الضعيفة\" (٤٣٢٩) وقال معقبًا على كلام المنذري والهيثمي: هو من تساهلهما الذي عرفا به.\n(^١) جاء على هامش النسخة (م): مطلب: اكتفي بذكر الري لأنه سبيله إلى الشبع.\n(^٢) سلف برقم (٤٦٦) كتاب الصلاة، باب: الخوخة والممر في المسجد، ورواه مسلم (٢٣٨٢) في فضائل الصحابة، باب فضائل أبي بكر. من حديث أبي سعيد.\n(^٣) البزار كما في \"كشف الأستار\" (٩٦٥) بنحوه.","vol":"13","page":38},{"text":"قلت: قد رواه المطلب بن عبد الله عنه أيضًا، ذكره ابن أبي عاصم في كتاب \"الصوم\" حيث قَالَ: وللصوام حوض لا يرده غيرهم، ثم ساقه.\nثانيها:\nمعنى: \"دُعِيَ مِنْ بَاب الصَّلَاةِ\" أي: المكثر من صلاة التطوع، وكذا غيرها من أعمال البِّر، لأن الواجبات لا بد منها لجميع المسلمين، ومن ترك شيئًا من الواجبات إنما يخاف عليه أن يدعى من أبواب جهنم.\nوأما أسماء هذِه الأبواب، ففي \"نوادر الأصول\" للحكيم الترمذي من أبواب الجنة: باب محمد - ﷺ - وهو: باب الرحمة، وباب التوبة، وهو منذ خلقه الله تعالى مفتوح لا يغلق، فإذا طلعت الشمس من مغربها أغلق فلم يفتح إلى يوم القيامة (^١).\nروي عن ابن مسعود أنه سأله رجل عن ذنب ألم به هل له فيه توبة؟\nفأعرض عنه ابن مسعود، ثم التفت فرأى عينيه تزرفان فقال: إن للجنة ثمانية أبواب كلها تفتح وتغلق، إلا باب التوبة، فإن عليه ملكًا موكلًا به لا يغلق، فاعمل ولا تيأس (^٢). ذكره ابن بطال (^٣).\nووجه الاتفاق في ذَلِكَ ما يتقوى به عَلَى طاعة الله تعالى، ويتحلل من المحارم التي سلفت منه، ويؤدي المظالم إلى أهلها، وسائر الأبواب\n_________\n(^١) جاء على هامش النسخة (م) ما نصه: قال الكرماني: فإن قلت ما وجه التكرار حيث ذكر الاتفاق في صدر الكلام والصدقة في عجزه. قلت: لا تكرار، إذ الأول: النداء بأن الاتفاق وإن كان قليلًا من جملة الخبرات العظيمة، وذلك حاصل من كل الأبواب. والثاني: استدعاء الدخول إلى الجنة وإنما هو من بابه الخاص به، وعي الحديث فضيلة عظيمة حيث افتتح واختتم به.\n(^٢) رواه ابن المبارك في \"الزهد\" (١٠٤٢).\n(^٣) \"شرح ابن بطال\" ٤/ ١٧.","vol":"13","page":39},{"text":"مقسومة عَلَى أعمال البر، باب الزكاة، العمرة، الحج، الصلة، وعند القاضي عياض باب الكاظمين الغيظ، باب الراضين، الباب الأيمن الذي يدخل منه من لا حساب عليه. وفي كتاب \"الصوم\" لابن أبي\nعاصم بإسناد جيد عن أبي هريرة مرفوعًا: \"لكل عمل باب من أبواب الجنة يدعون منه بذلك العمل\" (^١) وذكره ابن أبي شيبة في \"مصنفه\" بإسناد صحيح عَلَى شرط مسلم (^٢).\nوفي كتاب الآجري عن أبي هريرة مرفوعًا: \"إن في الجنة بابًا يقال له باب الضحى، فإذا كان يوم القيامة ينادي مناد: أين الذين كانوا يدومون عَلَى صلاة الضحى؟ هذا بابكم فادخلوا\" (^٣).\n_________\n(^١) رواه ابن أبي عاصم في \"السنة\" (١٢٣٧) وبنحوه أحمد ٢/ ٤٤٩، وقال الهيثمي في \"المجمع\" ١٠/ ٣٩٨: رواه أحمد ورجاله رجال الصحيح غير محمد بن عمرو بن علقمة، وقد وثقه جماعة.\n(^٢) \"المصنف\" ٢/ ٢٧٤ - ٢٧٥ (٨٩٠٣).\n(^٣) رواه بنحوه الطبراني في \"الأوسط\" ٥/ ١٩٥ (٥٠٦٠)، والحاكم كما في \"زاد المعاد\" ١/ ٣٤٨ - ٣٤٩ عن سليمان بن داود اليمامي، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة مرفوعًا به. وقال الهيثمي في \"المجمع\" ٢/ ٢٣٩: فيه سليمان بن داود اليمامي أبو أحمد، وهو متروك، وقال الألباني: في \"الضعيفة\" (٣٩٢): ضعيف جدًا.\nوقد روي في هذا الباب أحاديث أخرى باطلة.\nمنها: ما رواه الخطيب في \"تاريخ بغداد\" ١٤/ ٢٠٧، وابن الجوزي في \"العلل المتناهية\" ١/ ٤٧١ (٨٠١) من طريق يحيى بن شبيب اليماني عن سفيان الثوري عن الأعمش عن أنس مرفوعًا: \"إن في الجنة بابًا يقال له: الضحى، فمن صلى الضحى حنت إليه صلاة الضحى، كما يحن الفصيل إلى أمه، حتى إنها لتستقبله حتى تدخله الجنة\".\nوالحديث رواه الخطيب في ترجمة: يحيى بن شبيب اليماني وقال: يروي أحاديث باطلة، وروى له ثلاثة أحاديث، منها هذا الحديث. =","vol":"13","page":40},{"text":"وفي \"الفردوس\" عن ابن عباس مرفوعًا: \"للجنة باب يقال له: باب الفرح، لا يدخل منه إلا بفرح الصبيان\" (^١).\nوفي \"التحبير\" للقشيري عن رسول الله - ﷺ -: \"الخُلُق الحسن طوق من رضوان الله في عنق صاحبه، والطوق مشدود إلى سلسلة من الرحمة،\n_________\n= وقال عنه الألباني في \"الضعيفة\" (٣٩٣): موضوع.\nومنها ما رواه الخطيب أيضًا في \"تاريخه\" ١٤/ ٢٠٧، وابن الجوزي في \"العلل\" ١/ ٤٧١ (٨٠٢) من طريق يحيى بن شبيب عن سفيان الثوري عن الأعمش عن أنس مرفوعًا: \"إن في الجنة بابًا يقال له: الضحى، لا يدخل منه إلا من حافظ على صلاة الضحى\".\nوهذا حديث باطل أيضًا، كما قال الخطيب.\nوقال الألباني في \"الضعيفة\" (٣٩٤): موضوع، رواه الخطيب بإسناد الحديث الذي قبله.\n(^١) \"الفردوس\" ٣/ ٣٢٨ (٤٩٨٥)، وفي الباب، عن عائشة، وعقبة بن عامر.\nحديث عائشة رواه ابن عدي في \"الكامل\" ١/ ٣٢٨ في ترجمة أحمد بن حفص بن عمر (٤٥)، وابن الجوزي في \"الموضوعات\" ٢/ ٥١٠ (١٠٧٦) من طريق ابن عدي حدثنا أحمد بن حفص عن سلمة عن عبد الله بن يزيد المقرئ عن ابن لهيعة عن هشام بن عروة عن أبيه عن عائشة مرفوعًا: \"إن في الجنة دارًا يقال لها: الفرح، لا يدخلها إلا من فرح الصبيان\".\nقال ابن الجوزي: هذا حديث لا يصح عن رسول الله - ﷺ -؛ ابن لهيعة لا يعول عليه، وأحمد بن حفص منكر الحديث، وأورده الشوكاني في \"الفوائد المجموعة في الأحاديث الموضوعة\" ص ٧٢ (٢٥) وقال: رواه ابن عدي وقال: لا يصح اهـ.\nوضعفه الألباني في \"ضعيف الجامع\" (١٨٩٣).\nوحديث عقبه بن عامر أورده السيوطي في \"الجامع الصغير\" (٢٣٢٢) وعزاه لحمزة بن يوسف السهمي في \"معجمه\" وابن النجار عن عقبة بن عامر مرفوعًا: \"إن في الجنة دارًا يقال لها: دار الفرح لا يدخلها إلا من فرح يتامى المؤمنين\". وأشار إلى ضعفه.\nوضعفه الألباني في \"ضعيف الجامع\" (١٨٩٤).","vol":"13","page":41},{"text":"والسلسلة مشدودة إلى حلقة من باب الجنة، حيثما ذهب الخُلُق الحسن جرته السلسلة إلى نفسها حَتَّى تدخله من ذَلِكَ الباب إلى الجنة\" (^١).\nوعند الحافظ أبي عيسى الترمذي باب الذكر، وذكر البراء في كتاب \"الروضة\" عن أحمد بن حنبل، حَدّثَنَا روح، ثَنَا أشعث، عن الحسن قَالَ: إن لله بابًا في الجنة لا يدخله إلا من عفا عن مظلمة، فقال لابنه: يا بني ما خرجت من دار أبي إسحاق حَتَّى أحللته ومن معه إلا رجلين، ابن أبي دواد، وعبد الرحمن بن إسحاق، فإنهما طلبا دمي وأنا أهون عَلَى الله من أن يُعذب فيَّ أحد، أشهدك أنهما في حل.\nومنها: باب الحافظين فروجهم والحافظات، المستغنين بالحلال عن الحرام، غير المتبعين للشهوات، ذكره ابن بطال حيث قَالَ: أبواب الجنة ثمانية، وذكر منها في الحديث أربعة، فمن الأربعة الباقية: باب الكاظمين الغيظ والعافين عن الناس، ثم ساق حديث الحسن. وباب التوبة. ويمكن أن يكون من الثلاثة الباقية باب المتوكلين الذين يدخلون الجنة في سبعين ألفًا من باب واحد، لا يدخل أولهم حَتَّى يدخل آخرهم، ووجوههم كالبدر الذين لا يسترقون، ولا يكتوون، ولا يتطيرون، وعلى ربهم يتوكلون.\n_________\n(^١) ذكره ابن حبان في \"المجروحين\" ٢/ ٦٢ في ترجمة: عبد الرحمن بن محمد بن الحسن البلخي، وقال عنه: شيخ يضع الحديث على قتيبة بن سعيد، حدث بالشام، لا يحل ذكره في الكتب إلا على سبيل القدح فيه، روى عن قتيبة بن سعيد، قال: حدثنا النضر بن شميل، عن سفيان الثوري، عن سعيد بن أبي بردة، عن أبيه، عن أبي موسى الأشعري مرفوعًا: \"إن الخلق الحسن طوق\" الحديث وكذا ذكره الحافظ في \"لسان الميزان\" ٣/ ٤٣٢ في ترجمة عبد الرحمن بن محمد البلخي (٥٠٩٠).\nقلت: فالحديث على أقل درجاته ضعيف.","vol":"13","page":42},{"text":"ووجه الإنفاق في ذَلِكَ أنهم ينفقون عَلَى أنفسهم في حال المرض\nالنافع لهم من التصرف في طلب المعاش، صابرين عَلَى ما أصابهم، وينفقون عَلَى من أصابه ذَلِكَ البلاء من غيرهم.\nومنها: باب الصابرين لله عَلَى المصائب، المحتسبين، الذين يقولون عند: ﴿إِنَّ اللهَ﴾ الآية [البقرة: ١٥٦].\nومنها: باب الحافظين السالف. ووجه الإنفاق في ذَلِكَ الصداق، والوليمة، والإطعام، حَتَّى اللقمة يضعها في في امرأته، والله تعالى أعلم بحقيقة الثلاثة أبواب (^١).\nوفي \"صحيح مسلم\" و\"جامع الترمذي\"، واللفظ له من حديث عمر مرفوعًا: \"من توضأ ثم قَالَ: أشهد أن لا إله إلا الله، وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله، صادقًا من قلبه، فتح له من أبواب الجنة ثمانية أبواب يوم القيامة، يدخل من أيها شاء\"، ولم يذكر مسلم لفظة: \"من\" وقال: \"فتحت له ثمانية أبواب الجنة\" (^٢)\nقَالَ أبو عمر في \"تمهيده\": كذا قَالَ: \"من أبواب الجنة\" (^٣)، وذكره أبو داود والنسائي: \"فتحت له أبواب الجنة الثمانية\" ليس فيها ذكر (من) (^٤). والمؤمن لا يدخل إلا من باب واحد، ونداؤه منها كلها عَلَى سبيل الإكرام.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ١٦ - ١٨.\n(^٢) مسلم (٢٣٤) كتاب الطهارة، باب الذكر المستحب عقب الوضوء.\n(^٣) \"التمهيد\" ٧/ ١٨٨.\n(^٤) أبو داود (١٦٩) كتاب: الطهارة، باب: ما يقول الرجل إذا توضأ، النسائي ١/ ٩٢ - ٩٣ كتاب: الطهارة، القول بعد الفراغ من الوضوء.","vol":"13","page":43},{"text":"ثالثها:\nمعنى قوله: \"زَوْجَيْنِ\": أي: شيئين، كدينارين، أو درهمين، أو ثوبين، وشبه ذَلِكَ. وقيل: دينار وثوب، أو درهم ودينار، أو ثوب مع غيره، أو صلاة مع صوم، فيشفع الصدقة بأخرى، أو فضل خير بغيره.\nقَالَ الداودي: والزوج هنا: الفرد، يقال للواحد: زوج، وللاثنين: زوج. قَالَ تعالى: ﴿خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالأُنْثَى﴾ [النجم: ٤٥] وصوابه: للاثنين زوجان، تدل عليه الآية.\nوروى حماد بن سلمة، عن يونس بن عبيد وحميد، عن الحسن، عن صعصعة بن معاوية، عن أبي ذر أن النبي - ﷺ - قَالَ: \"من أنفق زوجين ابتدرته حجبة الجنة\" ثم قَالَ: بعيرين، شاتين، حمارين، درهم.\nقَالَ حماد: وأحسبه قَالَ: خفين، وللنسائي: \"فرسان من خيله، (يعني: بعيران) (^١) من إبله\"، وروي عن صعصعة قَالَ: رأيت أبا ذر بالربذة وهو يسوق بعيرًا له عليه مزادتان، قَالَ: سمعت النبي - ﷺ - يقول: \"ما من مسلم ينفق من ماله زوجين في سبيل الله إلا استقبلته حجبة الجنة، كلهم يدعوه إلى ما عنده\" قلت: زوجين ماذا؟ قَالَ: إن كان صاحب خيل ففرسين، وإن كان صاحب إبل فبعيرين، وإن كان صاحب بقر فبقرتين، حَتَّى أعد أصناف المال (^٢).\n_________\n(^١) فوقهما في الأصل: كذا كذا.\n(^٢) رواه النسائي ٦/ ٤١ - ٤٩ كتاب: الجهاد، فضل النفقة في سبيل الله، وأحمد ٥/ ١٥١، وابن أبي شيبة ٤/ ٢٣٥ (١٩٥٣٨) كتاب: الجهاد، ما ذكر في فضل الجهاد والحث عليه، والبزار في \"البحر الزخار\" ٩/ ٣٤٩ - ٣٥١ (٣٩٠٩ - ٣٩١٤)، والنسائي في \"الكبرى\" ٣/ ٣٢ (٤٣٩٤)، وأبو عوانة ٤/ ٥٠١ - ٥٠٢ (٧٤٨٢ - ٧٤٨٧) كتاب: الجهاد، باب: ثواب من أنفق زوجين في سبيل الله -﷿- وصفتهما، =","vol":"13","page":44},{"text":"وشبيه بهذا حديث الحماني عن مبارك بن سعيد عن أبي المحبر يرفعه: \"من عال ابنتين أو أختين أو خالتين أو عمتين أو جدتين، فهو معي في الجنة\" (^١)\nلا يقال: إن النفقة إنما تسوغ في الجهاد والصدقة، فكيف تكون في باب الصلاة والصيام، لأنهما أفعال جسمية، لأن معنى زوجين أراد نفسه وماله.\nوالعرب تسمي ما يبذله الإنسان من نفسه واجتهاده نفقة، فيقول أحدهم فيما تعلم من العلم أو صنعه من سائر الأعمال: أنفقت في هذا عمري، وبذلت فيه نفسي، فتكون النفقة عَلَى هذا الوجه في باب الصلاة والصيام من الجسم بإتعابه، لا يقال: كيف تكون النفقة في ذَلِكَ زوجين؟\nوإنما نجد الفعل في هذا الباب نفقة الجسم لا غير؛ لأن نفقة المال مقترنة بنفقة الجسم في ذَلِكَ؛ لأنه لا بد للمصلي وللصائم من قوت يقيم\n_________\n= وابن حبان ١٠/ ٥٠١ - ٥٠٣ (٤٦٤٣ - ٤٦٤٥) كتاب: السير، باب: فضل النفقة في سبيل الله، والطبراني في \"الكبير\" ٢/ ١٥٤ - ١٥٥ (١٦٤٤ - ١٦٤٥)، وفي \"الأوسط\" ٤/ ١٠٩ (٣٧٣٤)، ٥/ ١٤٨ (٦٠٤٧)، والحاكم في \"المستدرك\" ٢/ ٨٦ كتاب: الجهاد، وقال: حديث صحيح الإسناد، وصعصعة بن معاوية من مفاخر العرب، والبيهقي في \"شعب الإيمان\" ٣/ ٢١١ - ٢١٢ (٣٣٤٥)، ٤/ ٣٣ (٤٢٧٢)، وابن عبد البر في \"التمهيد\" ٧/ ١٨٦، والحديث صححه الألباني في \"الصحيحة\" (٥٦٧).\n(^١) رواه الطبراني ٢٢/ ٣٨٥ (٩٥٩)، وقال الهيثمي في \"المجمع\" ٨/ ١٥٧: فيه: يحيى بن عبد الحميد الحماني، وهو ضعيف. قلت: قال عنه الحافظ في \"التقريب\" (٧٥٩١): حافظ إلا أنهم اتهموه بسرقة الحديث. وفي الباب عن أنس، رواه مسلم (٢٦٣١) كتاب: البر والصلة، باب: فضل الإحسان إلى البنات، بلفظ: من عال جاريتين حتى تبلغا جاء يوم القيامة، أنا وهو، وضم أصابعه.","vol":"13","page":45},{"text":"به رمقه، وثوب يستره، وذلك من فروض الصلاة، ويستعين بذلك عَلَى الطاعة، فقد صار منفقًا لزوجين لنفسه وماله.\nوقد تكون النفقة في باب الصلاة أن يبنى مسجدًا لله للمصلين بدلالة قوله: \"من بني لله مسجدًا بني الله له بيتًا في الجنة\" (^١).\nوالنفقة في الصيام إذا فطر صائمًا وأنفق عليه يبتغي وجه الله بدلالة قوله - ﵇ - \"من فطر صائمًا\" فكأنما صام يومًا، ويعضده قوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ﴾ [البقرة: ١٨٤] فجعل الإطعام له عوضًا من صيام يوم.\nفإن قلت: إذا جاز تسمية استعمال الجسم في الطاعة نفقة، فيجوز أن يدخل في معنى الحديث \"من أنفق نفسه في سبيل الله فاستشهد وأنفق كريم ماله\" فالجواب: نعم، وهو أعظم أجرًا من الأول، يوضحه ما رواه سفيان، عن الأعمش، عن أبي سفيان، عن جابر قَالَ: قَالَ رجل: يا رسول الله أي الجهاد أفضل؟ قَالَ: \"أن يعقر جوادك، ويهراق دمك\" (^٢) لا يقال: دخل في ذَلِكَ صائم رمضان، أو المزكي لماله\n_________\n(^١) سلف برقم (٤٥٠) كتاب: الصلاة، باب: فضل بناء المساجد.\n(^٢) رواه من هذا الطريق: ابن حبان ١٠/ ٤٩٦ (٤٦٣٩) في السير، باب فضل الجهاد.\nورواه أحمد ٣/ ٣٠٠، ٣٠٢، وابن أبي شيبة ٤/ ٢٠٩ (١٩٣١٦) عن وكيع، عن الأعمش، عن أبي سفيان، عن جابر. به.\nورواه أحمد أيضًا ٣/ ٣٤٦، ٣٩١، وأبو يعلى في \"مسنده\" ٤/ ٦٢ (٢٠٨١) من طريق أبي الزبير عن جابر. به.\nورواه الدارمي ٣/ ١٥٤٦ (٢٤٣٧)، والطبراني في \"لصغير\" ٢/ ٢٤ - ٢٥ (٧١٣) من طريق مالك بن مغول عن الأعمش عن أبي سفيان عن جابر. به.\nقال الهيثمي في \"المجمع\" ٥/ ٢٩١: رجال أبي يعلى و\"الصغير\" رجال الصحيح، وصححه الألباني في \"الصحيحة\" (٥٥٢).","vol":"13","page":46},{"text":"ومؤدي الفرائض؛ لأن المراد النوافل وملازمتها، والتكرير منها، فذلك الذي يستحق أن يدعى من أبوابها.\nوسبيل الله: سبل الخير كلها، وقول المَلك: \"هذا خير\" في كل باب، يعني: ثوابًا وغبطة فيه؛ لأنه قاله عَلَى طريق التفاضل بين الأبواب.\nرابعها:\nقوله: (هل يدعى أحد من تلك الأبواب كلها؟ قَالَ: \"نعم\") يريد أن من كان من أهل الصلاة والجهاد والصيام والصدقة يدعى منها كلها، فلا ضرورة عليه (^١) في دخوله من أي باب شاء، لاستحالة دخوله منها كلها معًا، ولا يصح دخوله إلا من باب واحد، ونداؤه منها كلها إنما هو عَلَى سبيل الإكرام والتخيير له في الدخول من أيها شاء، كما أسلفناه.\nخامسها:\nقوله: (\"وَأَرْجُو أَنْ تَكُونَ مِنْهُمْ\") الرجاء من النبي - ﷺ - واجب، نبه عليه ابن التين، وقال غيره أيضًا: والصديق من أهل هذِه الأعمال كلها.\nسادسها:\nفيه: أن أعمال البر كلها يجوز أن يقال فيها: سبل الله، ولا يخص ذَلِكَ بالجهاد وحده.\n_________\n(^١) جاء على هامش النسخة (م): لطيفة: قيل: نفي الضرر كناية عن ثبوت الكرامة والسعادة فطلب الصديق (أن يكون ممن يخص بهذِه الكرامة.\nوقال ابن بطال: معنى ما على من دعي من تلك الأبواب أن من لم يكن إلا من أهل خصلة واحده ودعي من بابها: لا ضرر بها؛ لأن المطلوب دخول الجنة.\nقال الكرماني: أقول ويحتمل أن تكون الجنة كالقلعة أي لها سواء محيطة بها وعلى كل سوء باب، فمنهم من يدعى من الباب الأول فقط ومنهم من يتجاوز عنه إلى الباب الذي يلي وهلم جرا.","vol":"13","page":47},{"text":"وفيه: أن أعمال البر لا تفتح في الأغلب للإنسان الواحد في جميعها، وأن من فتح له في شيء منها حرم غيرها في الأغلب، وأنه قد يفتح في جميعها للقليل من الناس، وأن الصديق منهم.\nوفيه: أن من أكثر من شيء عرف به ونسب إليه، وقد أرسل عبد الله بن عمر العمري (^١) العابد إلى مالك يحضه عَلَى الانفراد، وترك الاجتماع إليه في العلم، فكتب إليه مالك: إن الله -﷿- قسم الأعمال كما قسم الأرزاق، فرب رجلٍ يفتح له في باب الصلاة، ولم يفتح له في الصوم، وآخر يفتح له في باب الصدقة، ولم يفتح له في الصيام، ونشر العلم وتعليمه من أفضل أعمال البِّر، وقد رضيت بما فتح لي من ذَلِكَ، وما أظن ما أنا فيه بدون ما أنت فيه، وأرجو أن يكون كل منا عَلَى خير، ويجب عَلَى كل أحدٍ أن يرضى بما فتح الله له، والسلام (^٢).\n_________\n(^١) جاء بهامش (م): هو غير الصحابي ﵁ فإن مالكًا لم يدركه.\n(^٢) ذكره ابن عبد البر في \"التمهيد\" ٧/ ١٨٥ وقال: هذا معنى كلام مالك؛ لأني كتبته من حفظي، وسقط عني في حين كتابتي أصلي منه، ونقله عنه الذهبي في \"سير أعلام النبلاء\" ٨/ ١١٤ في ترجمة: الإمام مالك ﵀.","vol":"13","page":48},{"text":"<span data-type='title' id=toc-1424>٥ - باب هَلْ يُقَالُ رَمَضَانُ أَوْ شَهْرُ رَمَضَانَ وَمَنْ رَأَى كُلَّهُ وَاسِعًا</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ صَامَ رَمَضَانَ\". وَقَالَ: \"لَا تَقَدَّمُوا رَمَضَانَ\".\n\n١٨٩٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا جَاءَ رَمَضَانُ فُتِحَتْ أَبْوَابُ الجَنَّةِ\". [١٨٩٩، ٣٢٧٧ - مسلم: ١٠٧٩ - فتح: ٤/ ١١٢]\n\n١٨٩٩ - حَدَّثَنِي يَحْيَي بْنُ بُكَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي ابْنُ أَبِي أَنَسٍ -مَوْلَى التَّيْمِيِّينَ- أَنَّ أَبَاهُ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا دَخَلَ شَهْرُ رَمَضَانَ فُتِّحَتْ أَبْوَابُ السَّمَاءِ، وَغُلِّقَتْ أَبْوَابُ جَهَنَّمَ، وَسُلْسِلَتِ الشَّيَاطِينُ\". [١٨٩٨ - مسلم: ١٠٧٩ - فتح: ٤/ ١٩١٢]\n\n١٩٠٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَالِمٌ، أَنَّ ابْنَ عُمَرَ ﵄ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِذَا رَأَيْتُمُوهُ فَصُومُوا، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ\". وَقَالَ غَيْرُهُ، عَنِ اللَّيْثِ: حَدَّثَنِي عُقَيْلٌ وَيُونُسُ: لِهِلَالِ رَمَضَانَ. [١٩٠٦، ١٩٠٧، ١٩٠٨، ١٩١٣، ٥٣٠٢ - مسلم: ١٠٨٠ (٨) - فتح: ٤/ ١١٣]\nذكر فيه حديث أَبِي سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ أَن رَسُولَ الله - ﷺ - قَالَ: \"إِذَا جَاءَ رَمَضَانُ فُتِحَتْ أَبْوَابُ الجَنَّةِ\".\nوحديث الزهري: حدثني ابن أَبِي أَنَسٍ -مَوْلَى التَّيْمِيّينَ- أَنَّ أَبَاهُ حَدّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا دَخَلَ شَهْرُ رَمَضَانَ فُتِّحَتْ أَبْوَابُ السَّمَاءِ، وَغُلّقَتْ أَبْوَابُ جَهَنَّمَ، وَسُلْسِلَتِ الشَّيَاطينُ\".","vol":"13","page":49},{"text":"وحديث ابن عُمَرَ: سَمِعْتُ رَسُولَ الله - ﷺ - يَقُولُ: \"إِذَا رَأَيْتُمُوهُ فَصُومُوا، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا، فَإنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ\". وَقَالَ غَيْرُهُ، عَنِ اللَّيْثِ: حَدَّثَنِي عُقَيْل وُيونُسُ: لِهِلالِ رَمَضَان.\nالشرح:\nتعليق \"مَنْ صَامَ رَمَضَانَ\"، و\"لَا تقدموا رَمَضَانَ\" سيأتيان مسندين قريبًا (^١).\nوحديث أبي هريرة الأول والثاني أخرجهما مسلم (^٢)، ولمسلم: \"فُتِحَتْ أَبْوَابُ الرحمة\" (^٣)، وأبو سهيل في الأول هو نافع بن مالك بن أبي عامر، وهو ابن أبي أنس في الثاني.\nقَالَ ابن سعد في الطبقة الأولى من تابعي المدينة: أخبرني عم جدى الربيع بن مالك بن أبي عامر -وهو عم مالك بن أنس المفتي- عن أبيه، فذكر حديثًا أنه عاقد عبد الرحمن بن عثمان بن عبيد الله التيمي، فعدادهم اليوم في بني تيم لهذا السبب (^٤). وقيل: حلف لبني عثمان أخي طلحة.\nوحديث ابن عمر: أخرجه مسلم أيضًا من طرق (^٥).\nوقول البخاري: (وقال غيره): (يعني: غير يحيى بن بكير، والضمير في غيره) (^٦) لعله يريد به كاتب الليث. وقد رواه الإسماعيلي عن إبراهيم بن هانئ، ثَنَا الزيادي، ثَنَا ابن بكير وأبو صالح، أن الليث\n_________\n(^١) التعليق الأول هو الحديث الآتي برقم (١٩٠١)، والثاني يأتي برقم (١٩١٤) باب: لا يتقد من رمضان بصوم يوم أو يومين.\n(^٢) مسلم (١٠٧٩) كتاب: الصيام، باب: فضل شهر رمضان.\n(^٣) مسلم (١٠٧٩/ ٢).\n(^٤) \"الطبقات الكبرى\" ٥/ ٦٣ - ٦٤.\n(^٥) مسلم (١٠٨٠).\n(^٦) هذِه الجملة في الأصل كتبها بين السطور.","vol":"13","page":50},{"text":"حدثهما، ثَنَا عقيل .. الحديث.\nثم قَالَ: قَالَ ابن ناجية في حديث البخاري، ثم ذكر مثل حديث يونس، وزاد فيه: وكان أبو هريرة يقول فيه: سمعت النبي - ﷺ -، مثله.\nوقال: \"فإن غم عليكم فصوموا ثلاثين\" (^١).\nوللشافعي: حَدَّثَنَا إبراهيم بن سعد، عن ابن شهاب، عن سالم، عن أبيه: \"لَا تَصُومُوا حَتَّى تَرَوُا الهِلَالَ، وَلَا تُفْطِرُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَأكمِلُوا العِدَّةَ ثَلَاِثينَ\" (^٢).\nقَالَ أبو عمر: كذا قَالَ، والمحفوظ من حديث ابن عمر: \"فاقدروا له\" (^٣) وقد ذكر عبد الرزاق، عن معمر، عن أيوب، عن نافع، عنه أن رسول الله - ﷺ - قَالَ لهلال رمضان: \"إذا رأيتموه فصوموا، ثم إذا رأيتموه فأفطروا، فإن غم عليكم فاقدروا له ثلاثين يومًا\".\nقَالَ: وحَدَّثَنَا عبد العزيز بن أبي رواد عن نافع: عنه: \"إن الله تعالى جعل الأهلة مواقيت للناس، فصوموا لرؤيته، وأفطروا لرؤيته، فإن غم عليكم فعدوا ثلاثين\" (^٤).\nقال أبو عمر: كذا في حديث ابن عمر، وروى ابن عباس وأبو هريرة وحذيفة وأبو بكرة وطلق الحنفي وغيرهم عن رسول الله - ﷺ -: \"صوموا لرؤيته، وأفطروا لرؤيته، فإن غم عليكم فأكملوا العدة ثلاثين\" بمعني واحد (^٥).\n_________\n(^١) سيأتي برقم (١٩٠٦) باب: قول النبي - ﷺ -: إذا رأيتم الهلال فصوموا.\n(^٢) \"مسند الشافعي\" ٢/ ٩٨ (٦٠٧) كتاب: الصيام، باب: وجوب الصيام بالرؤية.\n(^٣) \"التمهيد\" ١٤/ ٣٣٨.\n(^٤) \"مصنف عبد الرزاق\" ٤/ ١٥٦ (٧٣٠٦ - ٧٣٠٧) كتاب: الصيام.\n(^٥) \"التمهيد\" ١٤/ ٣٣٨، ٣٣٩.","vol":"13","page":51},{"text":"قلت: حديث ابن عباس أخرجه أبو داود (^١)، وأصله في مسلم (^٢)، وحديث أبي بكرة وطلق أخرجهما البيهقي، وأخرجه أيضًا من حديث جابر من حديث أبي الزبير عنه، وعائشة (^٣).\nقَالَ الدارقطني: إسناده صحيح (^٤). وقال الحاكم: صحيح عَلَى شرط الشيخين (^٥)، وعمر ورافع بن خديج، وحديث حذيفة خرَّجه ابن خزيمة في \"صحيحه\" (^٦)، وهو عند النسائي مرسل (^٧).\nقَالَ: ولم يقل في الحديث: عن حذيفة. غير حجاج بن أرطاة، وهو ضعيف.\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nاعترض بعضهم فقال: حديث ابن عمر غير مطابق للباب، وكان البخاري أشار إلى ما جاء في بعض طرقه الصحيحة أن رسول الله - ﷺ - ذكر رمضان، فقال: \"لا تصوموا حَتَّى تروا الهلال\" .. الحديث (^٨).\n_________\n(^١) أبو داود (٢٣٢٧) كتاب: الصوم، باب: من قال: فإن غم عليكم فصوموا ثلاثين.\n(^٢) مسلم (١٠٨٨).\n(^٣) \"سنن البيهقي\" ٤/ ٢٠٦.\n(^٤) \"سنن الدارقطني\" ٢/ ١٦٠.\n(^٥) \"المستدرك\" ١/ ٤٢٣.\n(^٦) \"صحيح ابن خزيمة\" ٣/ ٢٠٣ (١٩١١).\n(^٧) \"المجتبي\" ٤/ ١٣٦، و\"السنن الكبرى\" ٢/ ٧١ (٢٤٣٨) عن ربعي بن حراش مرفوعًا، من طريق الحجاج بن أرطاة، وفي تفصيل طرق هذا الحديث انظر: \"الإرواء\" (٩٠٢).\n(^٨) سيأتي برقم (١٩٠٦) باب: قول النبي - ﷺ -: إذا رأيتم الهلال فصوموا، ورواه مسلم (١٠٨٠) كتاب: الصيام، باب: وجوب صوم رمضان لرؤية الهلال.","vol":"13","page":52},{"text":"ثانيها:\nفيما ذكره دلالة واضحة أنه لا يُكره أن يقال جاء رمضان، ولا صمنا رمضان، وهو ما اختاره هو والمحققون، وكان عطاء ومجاهد يكرهان أن يقال: رمضان، وإنما يقال كما قَالَ تعالى: ﴿شَهرُ رَمَضَانَ﴾ [البقرة: ١٨٥] لأنا لا ندري لعل رمضان اسم من أسماء الله تعالى (^١)، وحكاه البيهقي عن الحسن أيضًا قَالَ: والطريق إليه والتي مجاهد ضعيفة (^٢)، وهو قول أصحاب مالك، قَالَ النحاس: وهذا قول ضعيف؛ لأنه - ﷺ - نطق به، فذكر ما ذكره البخاري ثم قَالَ: والأحاديث كثيرة في ذَلِكَ.\nوفي \"المصنف\" من حديث الفضل الرقاشي عن عمه عن أنس مرفوعًا: \"هذا رمضان قد جاء تفتح فيه أبواب الجنان\" الحديث (^٣) ولأبي داود بإسناد جيد من حديث أبي بكرة قَالَ: قَالَ رسول الله - ﷺ -: \"لا يقولن أحدكُم: إني قمت رمضان كله، أو صمته كله\" قَالَ: فلا أدري أكره التزكية، أو قَالَ: لا بد من نومة أو رقدة (^٤).\n_________\n(^١) رواه عنهما الطبري ٢/ ١٥٠ (٢٨١٨)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٣٤ لوكيع والطبري.\n(^٢) \"سنن البيهقي\" ٤/ ٢٠٢.\n(^٣) \"مصنف ابن أبي شيبة\" ٢/ ٢٧١ (٨٨٧١) في الصيام، ما ذكر في فضل رمضان ..\n(^٤) أبو داود (٢٤١٥) في الصوم، باب من يقول صمت رمضان كله، ورواه أيضًا النسائي ٤/ ١٣٠ في الصيام، الرخصة في أن يقال لشهر رمضان رمضان، وأحمد ٥/ ٤٠، ٤١، ٤٨، ٥٢، وابن أبي الدنيا في \"الصمت\" (٤٠٩ - ٤١٠)، والبزار في \"البحر الزخار\" ٩/ ١٠٤ (٣٦٤٣)، وابن حبان ٨/ ٢٢٤ (٣٤٣٩) في الصوم، باب فضل رمضان، عن الحسن البصري، عن أبي بكرة مرفوعًا.\nقلت: وقول المصنف: رواه أبو داود بإسناد جيد، فيه نظر؛ لأن الحسن رواه عن =","vol":"13","page":53},{"text":"وفي \"كامل ابن عدي\" مضعفًا (^١) من حديث أبي هريرة مرفوعًا: \"لا تقولوا رمضان، فإن رمضان اسم من أسماء الله جل وعز، ولكن قولوا: شهر رمضان\" (^٢)، وقال أبو حاتم: إنه خطأ، وإنما هو قول\nأبي هريرة (^٣).\nوفي المسألة قول ثالث، وهو قول أكثر أصحابنا: إن كان هناك قرينة تصرفه إلى الشهر، فلا كراهة له، وإلا فيكره. قالوا: فيقال قمنا رمضان،\n_________\n= أبي بكرة وقد عنعنه في جميع رواياته ولم يصرح بالسماع، والحسن معروف أنه مدلس، وبهذه العلة ضعفه الألباني في \"ضعيف أبي داود\" (٤١٧)، و\"الضعيفة\" (٤٨١٩) قال: رجاله ثقات، إلا أن الحسن مدلس، وقد عنعنه عندهم جميعًا.\n(^١) في هامش الأصل: وقد عزاه النووي في \"التهذيب\" إلى البيهقي. قال: وضعفه البيهقي. والضعف عليه بين.\n(^٢) \"الكامل\" ٨/ ٣١٣ في ترجمة: نجيح أبو معشر المدني (١٩٨٤) وقال: لا أعلم يروى عن أبي معشر بهذا الإسناد.\nورواه أيضًا البيهقي في \"سننه\" ٤/ ٢٠١ كتاب: الصيام، باب: ما روي في كراهية قول القائل جاء رمضان وذهب رمضان، من طريق ابن عدي. وقال البيهقي: هكذا رواه الحارث بن عبد الله الخازن عن أبي معشر، وأبو معشر هو نجيح السندي، ضعفه ابن معين، وكان يحيى القطان لا يحدث عنه، وكان عبد الرحمن بن مهدي يحدث عنه اهـ والديلمي في \"الفردوس\" ٥/ ٥٢ (٧٤٣٣).\nوضعفه النووي في \"تهذيب الأسماء واللغات\" ٣/ ١٢٧، وكذا القرطبي في \"تفسيره\" ٢/ ٢٧٢، وقال الحافظ ابن كثير في \"تفسيره\" ٢/ ١٨١: فيه أبو معشر وفيه ضعف، وقد رواه ابنه محمد عنه، فجعله مرفوعًا عن أبي هريرة، وقد أنكره عليه الحافظ ابن عدي، وهو جدير بالإنكار فإنه متروك، وقد وهم في رفع هذا الحديث اهـ.، وضعفه الحافظ في \"الفتح\" ٤/ ١١٣.\nورواه ابن أبي حاتم في \"تفسيره\" ١/ ٣١٠ (١٦٤٨) عن محمد بن كعب القرظي وأبي هريرة. قولهما، وكذا رواه البيهقي ٤/ ٢٠٢ عن محمد بن كعب. قوله، وقال: وهو أشبه.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٤٩ - ٢٥٠.","vol":"13","page":54},{"text":"ورمضان أفضل الأشهر، وإنما يكره أن يقال: قد (^١) جاء رمضان، ودخل رمضان، وحضر، ونحو ذلك.\nقلت: قد روى البخاري -كما سلف- \"إذا دخل رمضان\" و\"إذا جاء رمضان\"، وأما ما رُوِي عن ابن عباس أن يهوديًّا سأل: لم سمي رمضان؟ فقال: لأن الذنوب ترمض فيه إرماضًا، أي: يحرقها ويذهبها، فواهٍ، فيه جماعةٌ متهمون.\nوفي بعض كتب الترغيب والترهيب من حديث عائشة: \"أرمض الله فيه ذنوب المؤمنين، وغفرها لهم\" (^٢) وعن أنس نحوه (^٣).\nوقوله: (\"أَوْ شَهْرُ رَمَضَانَ\") يجوز فيه فتح الهاء. حكاه ابن دحية، والمشهور الإسكان، قَالَ ابن سيده: الشهر: القمر، سمي بذلك لشهرته (يعني في الثبوت) (^٤) وظهوره، وسمي الشهر بذلك؛ لأنه يشهر بالقمر (^٥).\nثالثها:\nقالَ ثعلب: رمضان شهر حر ترمض فيه الإبل، فلا يقدرون عَلَى المسير. قَالَ ابن سيده: جمعه رمضانات ورماضين (^٦)، وذكر غير ذَلِكَ.\nوقال المطرز: كره مجاهد أن يجمع رمضان، ويقول: بلغني أنه اسم من أسماء الله تعالى (^٧).\n_________\n(^١) من (ج).\n(^٢) عزاه السيوطي في \"الدر المنثور\" ١/ ٣٣٤ لابن مردويه والأصبهاني في \"الترغيب\".\n(^٣) عزاه في \"الدر المنثور\" ١/ ٣٣٤ لابن مردويه والأصبهاني في \"الترغيب\".\n(^٤) كتبت في الأصل بين السطور.\n(^٥) \"المحكم\" ٤/ ١٣٣.\n(^٦) \"المحكم\" ٨/ ١٣٨.\n(^٧) رواه الطبري ٢/ ١٥٠ (٢٨١٨)، وعزاه في \"الدر المنثور\" ١/ ٣٣٤ لوكيع وابن جرير.","vol":"13","page":55},{"text":"وفي \"الجامع\" هو مشتق من اسم الزمان، وذلك أنهم لما نقلوا أسماء المشهور عن اللغة سموها بالأزمنة التي فيها فوافق أيام رمضان أيام رمض الحر.\nوفي \"الغريبين\": هو مأخوذ من رمض الصائم، يرمض إذا حرَّ جوفه من شدة العطش، وفي \"المغيث\" لأبي موسى: اشتقاقه من رمضت النصل أرمضه رمضًا: إذا جعلته بين حجرين ودققته ليرق، سمي به\nلأنه شهر مشقة، ليذكر صائموه ما يقاسي أهل النار فيها، وقيل: من رمضت في المكان بمعنى احتبست؛ لأن الصائم يحتبس عما نهي عنه. وفعلان لا يكاد يوجد في باب فَعِل، وهو من باب فَعَل بالفتح كثير، فعلى هذا هو بهذا أشبه من قولهم: رمضت الفصال (^١). وقال ابن خالويه: ليس في كلام العرب رمضان إلا شيئان، اسم هذا الشهر. وعن العرب أنها تقول: جاء فلان يعدو رَمْضًا، ورَمَضًا، وترميضًا، ورمضانًا إذا كان قلقًا فزعًا.\nرابعها:\nقوله: (\"فُتِحَتْ أَبْوَابُ الجَنَّةِ\") روي بتشديد التاء وتخفيفها، وهو محمول عَلَى الحقيقة فيه، وفي غيره، وأبواب السماء هنا المراد بها: أبواب الجنة كما جاء في الرواية الأولى، ويؤيده قوله في آخره: \"وَغُلِّقَتْ أَبْوَابُ جَهَنَّمَ\"\nوقد أسلفنا أنه حقيقة، فيسلسلون، ويقل أذاهم ووسوستهم، ولا يكون ذَلِكَ منهم كما هو في غير رمضان، ويدل عليه ما يذكر من تغليل الشياطين ومردتهم، بدخول أهل المعاصي كلها في الطاعة،\n_________\n(^١) \"المجموع المغيث\" لأبي موسى المديني ١/ ٨٠٣ - ٨٠٤.","vol":"13","page":56},{"text":"والبعد عما كانوا عليه من الشهوات، وذلك دليل بين.\nوفيه تأويل آخر أنه عَلَى المجاز، ويكون فتح أبواب الجنة المراد\nبها: ما فتح الله عَلَى العباد فيه من الأعمال المستوجبة بها الجنة من الصيام والصلاة والتلاوة، وأن الطريق إلى الجنة في رمضان سهل، والأعمال فيه أسرع إلى القبول، وكذلك أبواب النار تغلق بما قطع عنهم من المعاصي وترك الأعمال المستوجبة بها النار، ولقلة ما يؤاخذ الله العباد بأعمالهم السيئة، ليستنقذ منها ببركة الشهر قومًا، ويهب المسيء للمحسن، ويتجاوز عن السيئات، فهذا معنى الغلق، وكذلك \"سُلْسِلَتِ الشَّيَاطِينُ\" يعني: اللهُ يعصم فيه المسلمين أو أكثرهم في الأغلب عن المعاصي والميل إلى وسوسة الشيطان وغرورهم. وجاء في رواية أخرى: \"وصفدت الشياطين\" (^١) والتصفيد: جعل الغل في العنق، ويكون ذَلِكَ علامة لدخول الشهر وتعظيم حرمته.\nوقال القرطبي: معناه أن الجنة تفتح وتزخرف لمن مات في رمضان لفضيلة هذِه العبادة الواقعة فيه، وتغلق عنهم أبواب النار فلا يدخلها منهم أحد مات فيه، وتصفيد الشياطين لئلا تفسد عَلَى الصائمين.\nوأما الاعتراض بأنا قد نرى الشر والمعاصي تقع في رمضان كثيرًا فجوابه من وجوه:\nأحدها: أنها تُغَلَّ عن الصائمين في الصوم الذي حوفظ عَلَى شروطه بخلاف غيره.\nثانيها: أن الشر واقع من غيرهم كالنفس الخبيثة والعادات الركيكة والشياطين الإنسية.\n_________\n(^١) رواها مسلم (١٠٧٩).","vol":"13","page":57},{"text":"ثالثها: أنه إخبار عن غالب الشياطين والمردة منهم، وأما من ليس من المردة فقد لا يصفد، والمقصود: تقليل الشر وهو موجود في شهر رمضان (^١).\nوقد يقال: الحاصل من تلك الحركة -أعني: حركة المغلول- وإن قلَّتْ.\nخامسها:\nمعنى: \"فاقدروا له\" ضيقوا له وقدروه تحت السحاب، قَالَ تعالى: ﴿وَمَن قُدِرَ عَليهِ رِزفُهُ﴾ [الطلاق: ٧] أي: ضيق. وممن قَالَ بهذا أحمد وغيره ممن يجوِّز صوم ليلة الغيم عن رمضان. وقَالَ آخرون منهم ابن سريج ومطرف بن عبد الله وابن قتيبة والداودي: معناه: قدروه بحسب المنازل. يعني: منازل القمر.\nوفي \"الفصيح\": قدرت الشيء والثوب من التقدير قَدَرًا وقَدْرًا، وأنا أقَدِّره وأَقدُرُه جميعًا. وقال غيره: قدرته وأقدرته. ورواية: \"فأكملوا\" هي تفسير لأقدروا، ولهذا لم يجتمعا في رواية.\nقَالَ أبو عمر في \"استذكاره\": وقد كان كبار بعض التابعين يذهب في هذا إلى اعتباره بالنجوم ومنازل القمر وطريق الحساب. قَالَ ابن سيرين: وكان أفضل له لو لم يعمل. وحكى ابن سريج عن الشافعي أنه قَالَ: من كان مذهبه الاستدلال بالنجوم ومنازل القمر، ثم تبين له من جهة النجوم أن الهلال الليلة وغم عليه، جاز له أن يعتقد الصوم وينويه ويجزئه، قَالَ: والذي عندنا في كتبه أنه لا يصح اعتقاد رمضان إلا برؤية فاشية، أو شهادة عادلة، أو إكمال شعبان ثلاثين يومًا، وعلى هذا مذاهب\n_________\n(^١) \"المفهم\" للقرطبي ٣/ ١٣٦ بتصرف.","vol":"13","page":58},{"text":"جمهور فقهاء الأمصار بالحجاز والعراق والشام والمغرب، منهم مالك والشافعي والأوزاعي والثوري وأبو حنيفة وأصحابه وعامة أهل الحديث إلا أحمد، ومن قَالَ منهم بقوله: ذهابًا إلى أن معناه: قدروا له تمام العدة ثلاثين يومًا (^١).\nوفي \"قنية المنية\" من كتب الحنفية: لا بأس بالاعتماد عَلَى قول\nالمنجمين. وعن ابن مقاتل أنه كان يسألهم ويعتمد قولهم إذا اتفق عليه جماعة منهم. وقول من قَالَ: إنه يرجع إليهم عند الاشتباه بعيد. وعند الشافعي: لا يجوز تقليد المنجم في حسابه، وهل يجوز للمنجم أن يعمل بحساب نفسه؟ فيه وجهان (^٢).\nوقال المازري: حمل جمهور الفقهاء: \"فاقدروا له\" على أن المراد: كمال العدة ثلاثين كما فسره في حديث آخر، ولا يجوز أن يكون المراد حساب النجوم؛ لأن الناس لو كلفوا به ضاق عليهم؛ لأنه لا يعرفه إلا الأفراد، والشارع إنما يأمر الناس بما يعرفه جماهيرهم (^٣). وأما حديث أبي هريرة مرفوعًا: \"أحصوا هلال شعبان لرؤية رمضان\" (^٤)\n_________\n(^١) انتهى من \"الاستذكار\" ١٠/ ١٨ - ١٩.\n(^٢) انظر: \"روضة الطالبين\" ٢/ ٣٤٧.\n(^٣) \"المعلم بفوائد مسلم\" للمازري ١/ ٣٠٠ ط. المجلس الأعلى للشئون الأسلامية.\n(^٤) رواه الترمذي (٦٨٧) كتاب: الصوم، باب: ما جاء في إحصاء هلال شعبان لرمضان، والدارقطني ٢/ ١٦٢ - ١٦٣، والحاكم في \"المستدرك\" ١/ ٤٢٥ وقال: صحيح على شرط مسلم ولم يخرجاه، والبيهقي ٤/ ٢٠٦ في الصيام، باب الصوم لرؤية الهلال، والبغوي في \"شرح السنة\" ٦/ ٢٣٩ - ٢٤٠ (١٧٢٢) من طريق أبي معاوية، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا، به.\nقال ابن أبي حاتم في \"العلل\" ١/ ٢٣١ (٦٧٠): سألت أبي عن هذا الحديث، فقال: هذا خطأ، إنما هو محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، عن =","vol":"13","page":59},{"text":"فليس بمحفوظ كما قَالَ أبو حاتم (^١)، وبعض المالكية من البغاددة ركن إلى أن المراد به: حساب النجوم. وقال به بعض الشافعية كما سلف.\nوالحق أن الحساب لا يجوز الاعتماد عليه في الصوم، وإنما إذا دلَّ الحساب عَلَى أن الهلال قد طلع من الأفق عَلَى وجه يُرى لولا وجود المانع كالغيم مثلًا، فهذا قد يقتضي الوجوب، لوجود السبب الشرعي، وليس حقيقة الرؤية مشترطة في اللزوم، فإن الاتفاق عَلَى أن المحبوس في المطمورة إذا علم بإكمال العدد أو بالاجتهاد أن اليوم من رمضان وجب عليه الصوم، وإن لم ير الهلال ولا أخبره\nمن رآه.\n_________\n= النبي - ﷺ - صوموا لرؤيته وأفطروا لرؤيته، أخطأ أبو معاوية في هذا الحديث.\nورواه الطبراني في \"الأوسط\" ٨/ ١٥٢ (٨٢٤٢) من طريق يحيى بن راشد، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا. به، وقال: لم يرو هذا الحديث عن محمد بن عمرو إلا يحيى بن راشد، تفرد به: مروان بن محمد.\nقلت: لم يتفرد به يحيى بن راشد، عن محمد بن عمرو، فقد تابعه أبو معاوية، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة. به، كما مر تخريجه.\nوأورد ابن أبي حاتم في \"العلل\" ١/ ٢٤٥ (٧١٨) حديث الطبراني هذا وقال: سألت أبي عنه فقال: ليس بمحفوظ. اهـ. وسيأتي هذا عند المصنف ﵀. والحديث صححه الألباني في \"الصحيحة\" (٥٦٥) وقال: رأيت ابن أبي حاتم قد ساق الحديث في \"العلل\" ١/ ٢٤٥ من طريق يحيى بن راشد قال: حدثنا محمد بن عمرو به وقال: قال أبي: ليس هذا الحديث بمحفوظ.\nفكأنه لم يقع له من طريق أبي معاوية اهـ.\nقلت: قد وقع له من طريق أبي معاوية كما أسلفناه- وضعفه، قال ابن أبي حاتم: سالت أبي عن حديث رواه أبو معاوية، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، عن النبي - ﷺ - …\nالحديث، فقال: هذا خطأ .. إلى آخر كلامه. اهـ. \"العلل\" ١/ ٢٣١ (٦٧٠).\n(^١) \"علل ابن أبي حاتم\" ١/ ٢٤٥ (٧١٨).","vol":"13","page":60},{"text":"وفي \"الإشراف\" لابن المنذر: صوم يوم الثلاثين من شعبان إذا لم ير الهلال مع الصحو إجماع من الأمة أنه لا يجب، بل هو منهي عنه، وقد صح عن أكثر الصحابة والتابعين ومن بعدهم كراهة صوم يوم الشك أنه من رمضان، منهم علي وعمر وابن مسعود وحذيفة وابن عباس وأبو هريرة وأنس وأبو وائل وابن المسيب وعكرمة وإبراهيم (^١)، والأوزاعي والثوري والأئمة الأربعة وأبو عبيد وأبو ثور إسحاق (^٢). وفي \"المحلى\" عن ابن عمر والضحاك بن قيس أنهما قالا: لو صمنا السنة كلها لأفطرنا اليوم الذي يشك فيه (^٣).\nوجاء ما يدل عَلَى الجواز عن جماعة من الصحابة، منهم أبو هريرة وعمرو بن العاصي ومعاوية وعائشة وأسماء بنت الصديق (^٤)، فإن حال دون منظره غير وشبهه فكذلك لا يجب صومه عند الكوفيين ومالك والشافعي والأوزاعي، ورواية عن أحمد، فلو صامه وبان (له) (^٥) أنه من رمضان يحرم عندنا، وبه قَالَ الثوري والأوزاعي. وقال ابن عمر، وأحمد وطائفة قليلة: يجب صومه في الغيم دون الصحو (^٦).\n_________\n(^١) رواها عنهم ابن أبي شيبة ٢/ ٣٢٢ - ٣٢٤ (٩٤٨٩ - ٩٤٩٠، ٩٤٩٣ - ٩٤٩٥، ٩٤٩٧ - ٩٤٩٨، ٩٥٠٣، ٩٥٠٦ - ٩٥٠٧) كتاب: الصيام، ما قالوا في اليوم الذي يشك فيه بصيام.\n(^٢) انظر: \"المبسوط\" ٣/ ٦٣، \"عيون المجالس\" ٢/ ٦١١، \"البيان\" ٣/ ٥٥٧، \"المغني\" ٤/ ٣٣٨.\n(^٣) \"المحلى\" ٧/ ٢٣.\n(^٤) رواه البيهقي ٤/ ٢١١ عن أبي هريرة وأسماء وعائشة.\n(^٥) من (ج).\n(^٦) رواه عبد الرزاق في \"المصنف\" ٤/ ١٦١ (٧٣٢٣)، والبيهقي ٤/ ٢٠٤ عن ابن عمر.","vol":"13","page":61},{"text":"وقال قوم: الناس تبع للإمام إن صام صاموا، وإن أفطر أفطروا، وهو قول الحسن وابن سيرين وسوار العنبري والشعبي في رواية (^١)، ورواية عن أحمد (^٢).\nقَالَ مطرف وجماعة أسلفناهم: ينبغي أن يصبح يوم الشك مفطرًا متلومًا غير آكل ولا عازم عَلَى الصوم، حَتَّى إذا تبين أنه من رمضان قبل الزوال نوى وإلا أفطر، فيما ذكره الطحاوي. حجة الجماعة قوله: \"فإن غمي عليكم فأكملوا عدة شعبان ثلاثين يومًا\" (^٣).\nوقالت عائشة: كان رسول الله - ﷺ - يتحفظ من شعبان ما لا يتحفظ من غيره، ثم يصوم لرؤية رمضان، فإن غم عليه عقد ثلاثين يومًا ثم صام.\nقَالَ الدارقطني: إسناد صحيح (^٤). ولأبي داود عن حذيفة بإسناد جيد\n_________\n(^١) رواه عبد الرزاق ٤/ ١٦٢ (٧٣٢٩) عن ابن سيرين، وابن أبي شيبة ٢/ ٣٢٣ - ٣٢٤ (٩٤٩٨ - ٩٤٩٥، ٩٥٠٥) عن الشعبي.\n(^٢) انظر: \"المغني\" ٤/ ٣٣٠.\n(^٣) \"شرح معاني الآثار\" ٣/ ١٢٤.\n(^٤) \"سنن الدارقطني\" ٢/ ١٥٧ وقد رواه بسنده ٢/ ١٥٦ - ١٥٧، ورواه أيضًا أبو داود (٢٣٢٥) كتاب: الصوم، باب: إذا أغمي الشهر، وأحمد ٦/ ١٤٩، وإسحاق بن راهويه في \"مسنده\" ٣/ ٩٦٠ (١٦٧٥)، وابن الجارود في \"المنتقى\" ٢/ ٣١ (٣٧٧)، وابن خزيمة ٣/ ٢٠٣ (١٩١٠)، وابن عبد البر في \"التمهيد\" ١٤/ ٣٥٣ من طريق أبي داود، وابن الجوزي في \"التحقيق\" ٢/ ٧٥ (١٠٦٤) من طريق عبد الرحمن بن مهدي، عن معاوية بن صالح، عن عبد الله بن أبي قيس، عن عائشة به.\nقال ابن الجوزي: قال الدارقطني: هذا إسناد حسن صحيح، قلت: وهذِه عصبية من الدارقطني، كان يحيى بن سعيد لا يرضى معاوية بن صالح، وقال أبو حاتم الرازي لا يحتج به، والذي حفظ من هذا: فعدوا ثلاثين ثم أفطروا اهـ، وقال الذهبي رادًا على ابن الجوزي: قلت: وهذِه منك عصبية؛ فإن معاوية احتج به مسلم اهـ. \"تنقيح التحقيق\" ٥/ ١١٥، وقال الزيلعي في \"نصب الراية\" ٢/ ٤٣٩: =","vol":"13","page":62},{"text":"\"لا تقدموا الشهر حَتَّى تروا الهلال أو تكملوا العدة\" (^١).\n_________\n= قال ابن عبد الهادي في \"التنقيح\": ليست العصبية من الدارقطني، وإنما العصبية منه. قلت: -يقصد ابن الجوزي- فإن معاوية بن صالح: ثقة صدوق، وثقه أحمد وابن مهدي وأبو زرعة، وقال أبو حاتم: حسن الحديث، ولم يرو شيئًا خالف فيه الثقات، وكون يحيى بن سعيد لا يرضاه غير قادح فيه، فإن يحيى شرطه شديد في الرجال، فقد قال: لو لم أرو إلا عن من أرضى ما رويت إلا عن خمسة، وقول ابن أبي حاتم: لا يحتج به، غير قادح؛ لأنه لم يذكر السبب. اهـ. بتصرف.\nوقال الحافظ في \"التلخيص\" ٢/ ١٩٨: إسناده صحيح، وقال في \"الدارية\" ١/ ٢٧٦: هو على شرط مسلم.\nوقال المنذري: رجال إسناده كلهم محتج بهم في الصحيحين، على الاتفاق والانفراد. اهـ. \"مختصر سنن أبي داود\" ٣/ ٢١٤، وصححه الألباني في \"صحيح أبي داود\" (٢٠١٤) وقال معقبًا على كلام المنذري: قلت: ما قاله فيه نظر؛ فإن معاوية بن صالح وعبد الله بن أبي قيس لم يحتج بهما البخاري في \"صحيحه\" فالأول أخرج له في \"جزء القراءة\" والثاني في \"الأدب المفرد\" اهـ\nوخلاصة القول أن الحديث صحيح على شرط مسلم.\n(^١) أبو داود (٢٣٢٦) كتاب: الصوم، باب: إذا أغمي الشهر، ورواه أيضًا النسائي ٤/ ١٣٥، وفي \"الكبرى\" ٢/ ٧١ (٢٤٣٦)، والبزار في \"البحر الزخار\" ٧/ ٢٧٢ (٢٨٥٥)، وابن خزيمة ٣/ ٢٠٣ (١٩١١)، وابن حبان ٨/ ٢٣٨ (٣٤٥٨) كتاب: الصوم، باب: رؤية الهلال، والبيهقي في \"سننه\" ٤/ ٢٠٨ كتاب: الصيام، باب: النهي عن استقبال شهر رمضان …، وابن الجوزي في \"التحقيق\" ٢/ ٧٥ (١٠٦٣) من طريق جرير بن عبد الحميد الضبي، عن منصور بن المعتمر، عن ربعي بن حراش، عن حذيفة مرفوعًا. به.\nوقد اختلف فيه، قال أبو داود: ورواه سفيان وغيره عن منصور عن ربعي عن رجل من أصحاب النبي - ﷺ - لم يسم حذيفة اهـ رواه النسائي ٤/ ١٣٥ - ١٣٦، وأحمد ٤/ ٣١٤، والنسائي في \"الكبرى\" ٢/ ٧١ (٢٤٣٧)، وعبد الرزاق في \"المصنف\" ٤/ ١٦٤ (٧٣٣٧)، والبزار ٧/ ٢٧٢ - ٢٧٣ (٢٨٥٦)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٣٨ كتاب: الصلاة، باب: الرجل يشك في صلاته، والدارقطني ٢/ ١٦١ - ١٦٢، وابن عبد البر في \"التمهيد\" ١٤/ ٣٥٣ من طريق =","vol":"13","page":63},{"text":"وعن ابن عباس: \"فإن حال بينكم وبينه غمام فأكملوا شهر شعبان ثلاثين، ولا تستقبلوا رمضان بصوم يومٍ من شعبان\" (^١).\n_________\n= سفيان، عن منصور، عن ربعي بن حراش، عن بعض أصحاب رسول الله - ﷺ - مرفوعًا. به. قال الدارقطني: رجاله كلهم ثقات، وقال البزار: لا نعلم أحدًا قال فيه عن حذيفة إلا جرير، وقال البيهقي: وصله جرير عن منصور، بذكر حذيفة فيه، وهو ثقة حجة، وقال ابن الجوزي: ضعف أحمد حديث حذيفة، وقال: ليس ذكر حذيفة فيه بمحفوظ اهـ.\nقال الحافظ في \"فتح الباري\" ٤/ ١٢١ - ١٢٢ قيل الصواب فيه، عن ربعي، عن رجل من الصحابة منهم ولا يقدح ذلك في صحته، وقال في \"التلخيص\" ٢/ ١٩٨، و\"الدراية\" ١/ ٢٧٦: رجح أحمد رواية ربعي عن بعض أصحاب النبي، وقال: لا أعلم أحدًا سماه غير جرير، وقال ابن عبد الهادي في \"التنقيح\" كما في \"نصب الراية\" ٢/ ٤٣٩ معقبًا على ما قاله ابن الجوزي: هذا وهم منه، فإن أحمد إنما أراد أن الصحيح قول من قال: عن رجل من أصحاب النبي - ﷺ - وأن تسمية حذيفة وهم من جرير، فظن ابن الجوزي أن هذا تضعيف من أحمد للحديث، وأنه مرسل، وليس بمرسل بل متصل إما عن حذيفة أو عن رجل من أصحاب النبي - ﷺ -، وجهالة\nالصحابي غير قادحة في صحة الحديث، وبالجملة فالحديث صحيح، ورواته ثقات محتج بهم في الصحيح اهـ.\nقال ابن القيم: هذا الحديث وصله صحيح، فإن الذين وصلوه أوثق وأكثر من الذين أرسلوه، والذي أرسله هو الحجاج بن أرطاة عن منصور، وقول النسائي: لا أعلم أحدًا قال في هذا الحديث عن حذيفة غير جرير، إنما عني تسمية الصحابي، وإلا فقد رواه الثوري وغيره عن ربعي عن بعض أصحاب النبي - ﷺ -، وهذا موصول، ولا يضره عدم تسمية الصحابي، ولا يعلل بذلك اهـ. \"مختصر سنن أبي داود\" ٣/ ٢١٤.\nوالحديث صححه الألباني في \"صحيح أبي داود\" (٢٠١٥) وقال: صحيح على شرط مسلم.\n(^١) رواه أبو داود (٢٣٢٧) كتاب: الصوم، باب: من قال فإن غم عليكم فصوموا ثلاثين، والترمذي (٦٨٨) كتاب: الصيام باب: ما جاء أن الصوم لرؤية الهلال والإفطار له، والنسائي ٤/ ١٥٣ - ١٥٤ كتاب: الصيام، صيام يوم الشك. باللفظ =","vol":"13","page":64},{"text":"ومعنى غمَّ: ستر، ومنه الغم؛ لأنه يستر القلب، والرجل الأغم: المستور الجبهة بالشعر. وسمي السحاب غيمًا؛ لأنه يستر السماء. ويوم الشك: أن يتحدث الناس برؤية الهلال أو يشهد بها من لا تقبل شهادته، فلو صامه عَلَى نية التطوع فهو حرام عَلَى الأصح، وغير مكروه عند الحنفي، وبه قَالَ مالك (^١).\nقَالَ في \"شرح الهداية\": والأفضل في حق الخواص صومه بنية التطوع بنفسه وخاصته، وهو مروي عن أبي يوسف. وفرض العوام التلوم إلى أن يقرب الزوال -وفي \"المحيط\": إلى وقت الزوال- فإن ظهر أنه من رمضان نواه وإلا أفطر، وإن صام قبل رمضان ثلاثة أيام، أو شعبان كله، أو وافق يوم الشك يومًا كان يصومه فالأفضل صومه بنية الفضل.\n_________\n= الذي ذكره المصنف، وأحمد ١/ ٢٢٦، ٢٥٨، والطيالسي ٤/ ٣٩٥ (٢٧٩٣)، والدارمي ٢/ ١٠٤٨ (١٧٢٥) كتاب: الصوم، باب: ما يقال عند رؤية الهلال، وأبو يعلى في \"مسنده\" ٤/ ٢٤٣ (٢٣٥٥)، وابن خزيمة ٣/ ٢٠٤ (١٩١٢)، وابن حبان ٨/ ٣٥٦ - ٣٥٧ (٣٥٩٠)، ٨/ ٣٦٠ (٣٥٩٤)، والطبراني ١١/ ٢٨٦ - ٢٨٧ (١١٧٥٤ - ١١٧٥٧)، والحاكم ١/ ٤٢٤ - ٤٢٥ وقال: صحيح الإسناد لم يخرجاه بهذا اللفظ، وأقره الذهبي، والبيهقي ٤/ ٢٠٧ - ٢٠٨ كتاب: الصيام، باب: النهي عن استقبال شهر رمضان …، وابن عبد البر في \"التمهيد\" ٢/ ٣٥ - ٣٧، والبغوي في \"شرح السنة\" ٦/ ٢٣٢ (١٧١٦) من طريق سماك، عن عكرمة، عن ابن عباس مرفوعًا.\nوالحديث صححه الزيلعي في \"نصب الراية\" ٢/ ٤٣٨، وقال الحافظ في \"التلخيص\" ٢/ ١٩٧: رواه النسائي وابن خريمة وابن حبان والحاكم، وهو من صحيح حديث سماك، لم يدلس فيه ولم يلقن أيضًا، وصححه الألباني في \"الصحيحة\" (١٩١٧).\n(^١) انظر: \"المبسوط\" ٣/ ٦٣، \"عيون المجالس\" ٢/ ٦١٠.","vol":"13","page":65},{"text":"وفي \"المبسوط\": الصوم أفضل، وتأويل النهي أن ينوي الفرض فيه (^١). وفي \"المحيط\": إن وافق يومًا كان يصومه فالصوم أفضل وإلا فالفطر أفضل، والصوم قبله بيوم أو يومين مكروه، أي صوم كان،\nولا يكره بثلاثة (^٢)، وهو قول أحمد (^٣).\nوأما ما ذكره الخطيب الحافظ عن عبد الله بن جراد: أصبحنا يوم الثلاثين صيامًا، فكان الشهر قد غم علينا، فأتينا رسول الله - ﷺ - فوجدناه مفطرًا، فقلنا: يا نبي الله، صمنا اليوم. قَالَ: \"أفطروا إلا أن يكون رجل يصوم هذا اليوم فليتم صومه، لأن أفطر يومًا من رمضان يكون منه أحب إليَّ من أن أصوم يومًا من شعبان ليس منه\" (^٤).\n_________\n(^١) \"المبسوط\" ٣/ ٦٣.\n(^٢) \"المحيط\" ٣/ ٣٦٣.\n(^٣) انظر: \"المغني\" ٤/ ٣٢٦.\n(^٤) رواه ابن الجوزي في \"التحقيق\" ١/ ٧٦ - ٧٧ (١٠٦٨) من طريق الخطيب، عن يعلى بن الأشدق، عن عبد الله بن جراد. به.\nقال ابن الجوزي: قال الخطيب: ففي هذا الحديث كفاية عن ما سواه. قلت: لا تكون عصبية أبلغ من هذا فليته روى الحديث وسكت، فأما أن يعلم عيبه ولا يذكره، ثم يمدحه ويثني عليه، ويقول فيه كفاية عن ما سواه فهذا مما أزرى به على علمه وأثر به في دينه، أتراه ما علم أن أحدًا يعرف قبح ما أتى كيف وهذا الأمر ظاهر لكل من شدا شيئًا من علم الحديث، فكيف بمن أوغل فيه، أتراه ما علم أنه في الصحيح عن رسول الله - ﷺ - أنه قال: \"من روى حديثًا يرى أنه كذب فهو أحد الكاذبين\". وهذا الحديث موضوع على ابن جراد لا أصل له عن رسول الله - ﷺ -، ولا ذكره أحد من الأئمة الذين جمعوا السنن وترخصوا في ذكر الأحاديث الضعاف، وإنما هو مذكور في نسخة يعلى بن الأشدق، عن ابن جراد، وهي نسخة موضوعة، قال أبو زرعة والرازي: يعلى بن الأشدق ليس بشيء، وقال أبو أحمد ابن عدي الحافظ: روى يعلى بن الأشدق عن عمه عبد الله بن جراد، عن النبي - ﷺ - أحاديث كثيرة منكرة، وهو وعمه غير معروفين. وقال البخاري: يعلى لا يكتب =","vol":"13","page":66},{"text":"فقد قَالَ هو: فيه كفاية عما سواه. لكن ضعفه أبو أحمد بن عدي وابن حبان وغيرهما. واستدل أبو حنيفة بما قَالَ مالك عن أهل العلم أنهم لا يرون بصيامه تطوعًا بأسًا. وعندنا: إذا انتصف شعبان حرم\nالصوم ابتداء عَلَى الأصح.\nوفيه: حديث في السنن من طريق أبي هريرة، صححه الترمذي وابن حزم، واحتج به (^١)، وخولف، ضعفه النسائي وأحمد (^٢).\n_________\n= حديثه، وقال أبو حاتم ابن حبان الحافظ: لقي يعلى عبد الله بن جراد، فلما كبر اجتمع عليه من لا دين له، فوضعوا له شبيهًا بما في حديث نسخه، عن ابن جراد، فلما كبر اجتمع عليه من لا دين له، فوضعوا له شبيهًا بما في حديث نسخه، عن ابن جراد، فجعل يحدث بها وهو لا يدري، لا يحل الراوية عنه. قلت: وما كان هذا يخفي على الخطيب غير أن العصبية تغطي على الدهر، وإنما يُبهرج بما يخفي، ومثل هذا لا يخفي -نعوذ بالله من غلبات الهوى. اهـ.\nوأقر الذهبي ابن الجوزي في \"التنقيح\" ١١٩ - ١٢٠.\nوعزاه الحافظ في \"الدراية\" ١/ ٢٧٦ للخطيب في \"النهي عن صوم يوم الشك\" وقال: أخرجه ابن الجوزي وأشار إلى أنه موضوع؛ لأنه رواية يعلى بن الأشدق، عن عمه عبد الله بن جراد، ويعلى هالك اهـ.\n(^١) \"المحلى\" ٧/ ٢٦.\n(^٢) حديث أبي هريرة رواه: أبو داود (٢٣٣٧) كتاب: الصوم، باب: في كراهية ذلك، والترمذي (٧٣٨) كتاب: الصوم، باب: ما جاء في كراهية الصوم في النصف الثاني من شعبان لحال رمضان، وابن ماجه (١٦٥١) في الصيام، باب: ما جاء في النهي عن أن يتقدم رمضان ..، وأحمد ٢/ ٤٤٢، وعبد الرزاق في \"المصنف\" ٤/ ١٦١ (٧٣٢٥)، والنسائي في \"الكبرى\" ٢/ ١٧٢ (٢٩١١) كتاب: الصيام، صيام شعبان، والطحاوي في \"شرح معاني الآثار\" ٢/ ٨٢ كتاب: الصيام، باب: الصوم بعد النصف من شعبان إلى رمضان، وابن حبان ٨/ ٣٥٥ - ٣٥٦ (٣٥٨٩) في الصوم، صوم يوم الشك، والبيهقي ٤/ ٢٠٩ في الصيام، باب: الخبر الذي ورد في النهي عن الصيام إذا انتصف شعبان، من طريق العلاء بن عبد الرحمن بن يعقوب، عن أبيه، عن أبي هريرة مرفوعًا: \"إذا كان النصف من شعبان، فأمسكوا =","vol":"13","page":67},{"text":"وحديث عمران بن حصين الثابت في \"الصحيح\": \"أصمت من سرر شعبان شيئا؟ \" قَالَ: لا. قَالَ: \"فإذا أفطرتَ فصم يومين معًا\" (^١).\nإذا قلنا: إن سرر الشهر آخره، سمي بذلك لاستسرار القمر فيها\n_________\n= عن الصوم حتى يكون رمضان\" وهذا لفظ أحمد.\nوالحديث ضعفه أحمد كما ذكر المصنف، ففي \"علل أحمد بن حنبل\" ص: ١١٧ - ١١٨ (٢٧٣) ذكرت له حديث العلاء بن عبد الرحمن عن أبيه عن أبي هريرة مرفوعًا: إذا كان نصف شعبان .. الحديث. فأنكره، وقال: سألت ابن مهدي عنه، فلم يحدثني به، وكان يتوقاه، وهذا خلاف الأحاديث التي رويت عن رسول الله - ﷺ -، وقال أبو داود: كان عبد الرحمن بن مهدي لا يحدث به، قلت لأحمد: لم قال لأنه كان عنده أن النبي - ﷺ - كان يصل شعبان برمضان، وقال عن النبي - ﷺ - خلافه، وقال: وليس هذا عندي خلافه، ولم يجيء به غير العلاء عن أبيه. اهـ.\nوضعفه النسائي كذلك -كما ذكر المصنف- قال النسائي: لا نعلم أحدًا روى هذا الحديث غير العلاء بن عبد الرحمن اهـ.، قال الترمذي: حديث حسن صحيح لا نعرفه إلا من هذا الوجه.\nوقال المنذري: يحتمل أن يكون الإمام أحمد قد أنكره من جهة العلاء بن عبد الرحمن، فإن فيه مقالا لأئمة هذا الشأن، وإن كان فيه مقال، فقد حدث عنه الإمام مالك مع شدة انتقاده للرجال وتحريه في ذلك، وقد احتج به مسلم في \"صحيحه\"، وذكر له أحاديث كثيرة، فهو على شرطه، ويجوز أن يكون تركه لأجل تفرده به، وإن كان قد خرج في الصحيح أحاديث انفرد بها رواتها، وكذلك فعل البخاري أيضًا اهـ. \"مختصر سنن أبي داود\" ٣/ ٢٢٤ - ٢٢٥ بتصرف.\nقلت: يفهم من كلام المنذري تصحيح الحديث. والله أعلم.\nوكذا صححه ابن القيم في \"مختصر سنن أبي داود\" ٣/ ٢٢٣ - ٢٢٤ وله فيه بحث جيد شفى فيه وكفي فراجعه، وللشيخ أحمد شاكر تعقيب على كلام المنذري في هامش \"مختصر سنن أبي داود\" ٣/ ٢٢٥ فسارع إليه ترشد.\nوصححه الألباني في \"صحيح أبي داود\" (٢٠٢٥) وقال: إسناده صحيح على شرط مسلم، وصححه الترمذي وابن حبان واحتج به ابن حزم، وقواه ابن القيم اهـ.\n(^١) سيأتي برقم (١٩٨٣) باب: الصوم آخر الشهر، ورواه مسلم (١١٦١) كتاب: الصوم، باب: صوم سرر شعبان.","vol":"13","page":68},{"text":"لا يعارضه، لأن له سببًا. وروي عن أبي هريرة مرفوعًا: \"لا تقدموا رمضان بصيام إلا أن يوافق ذَلِكَ صومًا كان يصومه أحدكم\" (^١).\nوقد دل أن الكراهة عَلَى تعمد الصيام بحال رمضان. ولأبي داود بإسناد جيد -وإن كان ابن الجوزي أعله- عن معاوية مرفوعًا: \"صوموا الشهر وسرره، وأنا متقدم بالصيام فمن أحب أن يفعله فليفعله\" (^٢).\n_________\n(^١) يأتي برقم (١٩١٤) باب: لا يتقدمن رمضان بصوم يوم ولا يومين، ورواه مسلم (١٠٨٢) باب: لا تقدموا رمضان بصيام يوم أو يومين.\n(^٢) أبو داود (٢٣٢٩) كتاب: الصوم، باب: في المتقدم، من طريق الوليد بن مسلم عن عبد الله بن العلاء، عن أبي الأزهر- المغيرة بن فروة قال: قام معاوية في الناس بدير مسحل الذي على باب حمص فقال: أيها الناس إنا قد رأينا الهلال يوم كذا وكذا، وأنا متقدم فمن أحب أن يفعله فليفعله .. وفي آخره قال: سمعت رسول الله - ﷺ - يقول: \"صوموا الشهر وسره\".\nوأعله ابن الجوزي -كما ذكر المصنف- في \"العلل المتناهية\" ٢/ ٣٨ - ٣٩ (٨٧٤) وقد رواه من طريق خالد بن يزيد المري، عن العلاء بن الحارث، عن مكحول أن معاوية كان إذا حضر شهر رمضان قال: أما هلال شعبان يوم كذا وكذا … الحديث، فقال ابن الجوزي: هذا حديث لا يصح عن رسول الله - ﷺ - ومكحول لم يسمع من معاوية، وأما خالد بن يزيد فقال أحمد: ليس بشيء، وقال النسائي: لبس بثقة. اهـ. وقال ابن حزم في \"المحلى\" ٧/ ٢٤ وقد أورد الحديث: المغيرة بن فروة غير مشهور، ثم لو صح لما كانت فيه حجة أصلًا.\nقلت: يشير بقوله هذا إلى عدم صحته.\nقال الألباني في \"ضعيف أبي داود\" (٣٩٧): إسناده ضعيف.\nوروى أبو داود (٢٣٣٠) حدثنا سليمان بن عبد الرحمن في هذا الحديث قال: قال الوليد: سمعت أبا عمرو يعني الأوزاعي يقول: سره أوله.\nقال الخطابي: أنا أنكر هذا التفسير، وأراه غلطًا في النقل، ولا أعرف له وجهًا في اللغة، والصحيح أن سره آخره، هكذا حدثناه أصحابنا، عن إسحاق بن إبراهيم بن =","vol":"13","page":69},{"text":"وعن أم سلمة أن رسول الله - ﷺ - لم يكن يصوم من السنة شهرًا تامًّا إلا شعبان، يصله برمضان. وصححه الترمذي (^١).\nوللحاكم وقال: عَلَى شرط الشيخين. عن عائشة: وكان أحب المشهور إلى رسول الله - ﷺ - يصومه شعبان، ثم يصله برمضان (^٢).\n_________\n= إسماعيل حدثنا محمود بن خالد الدمشقي، عن الوليد، عن الأوزاعي قال: سره: آخره. وهذا هو الصواب، وفيه لغات، يقال: سرُّ الشهر، وسَرَرُ الشهر، وسَرَاره، وسمي آخر الشهر سرًا لاستسرار القمر فيه اهـ. \"مختصر سنن أبي داود\" ٣/ ٢١٨ - ٢١٩، وكذا فسره ابن القيم في \"حاشية مختصر السنن\" بأنه آخره، وقت استسرار هلاله. وهذا الحديث قال عنه الألباني في \"ضعيف أبي داود\" (٣٩٨): إسناده إلى الأوزاعي صحيح، لكنه مقطوع وشاذ.\nوروي أبو داود أيضًا (٢٣٣١) حدثنا أحمد بن عبد الواحد عن أبي سهر قال: كان سعيد -يعني ابن عبد العزيز- يقول: سره: أوله. قال الألباني في \"ضعيف أبي داود\" (٣٩٩): إسناده إليه صحيح، لكنه مقطوع، مستنكر لغة، كما في الذي قبله اهـ. وقال أبو داود: وقال بعضهم: سره وسطه، وقالوا: آخره اهـ.\nوقال الألباني في \"ضعيف أبي داود\" (٤٠٠ - ٤٠١): لم أقف على من وصلهما، وقوله: وسطه، مخالف لمعناه الراجح وهو: آخره كما تقدم، وهو مذهب الجمهور. وقوله: آخره: هو الصحيح من حيث المعنى اهـ. بتصرف.\n(^١) رواه أبو داود (٢٣٣٦) باب: فمن يصل شعبان برمضان، والترمذي (٧٣٦) باب: ما جاء في وقال شعبان برمضان، والنسائي ٤/ ١٥٠، ٢٠٠، وابن ماجه (١٦٤٨) باب: ما جاء في وقال شعبان برمضان، وأحمد ٦/ ٣١١، وصححه الألباني في \"صحيح أبي داود\" (٢٠٢٤) وقال: إسناده صحيح على شرط الشيخين.\n(^٢) \"المستدرك\" ١/ ٤٣٤، ورواه أيضًا: أبو داود (٢٤٣١) باب: في صوم شعبان، والنسائي ٤/ ١٩٩، وأحمد ٦/ ١٨٨، وابن خزيمة ٣/ ٢٨٢ (٢٠٧٧)، والبيهقي في \"سننه\" ٤/ ٢٩٢ كتاب: الصيام، باب: في فضل صوم شعبان، وفي \"شعب الإيمان\" ٣/ ٣٧٧ (٣٨١٨)، وابن عبد البر في \"التمهيد\" ٢/ ٤١، والبغوي في \"شرح السنة\" ٦/ ٣٣٠ (١٧٧٩)، وصححه الألباني في \"صحيح أبي داود\" (٢١٠١) وقال: إسناده صحيح على شرط مسلم.","vol":"13","page":70},{"text":"فرع: لو نوى صوم غدٍ من رمضان إن كان منه فكان منه لم يقع عندنا، خلافًا للمزني، إلا إذا اعتقد كونه منه بقول من يثق به من عبد أو امرأة أو صبيان رشدًا.\nوفي \"شرح الهداية\": لا يصير صائمًا بقوله: أصوم غدًا إن كان من رمضان، دون ما إذا كان من شعبان لتردده، فلو قَالَ: إن كان من رمضان فعنه، وإن كان من شعبان فعن واجب آخر، فمكروه لنزدده أيضًا، ثم إن ظهر أنه من رمضان أجزأه، أو من شعبان فلا عن الواجب، ولو قَالَ: أصوم غدًا من رمضان أو تطوعًا، لا يصير صائمًا قطعًا.\nفرع: من انفرد برؤية الهلال ولم يقبل صام سرًّا، كالمنفرد برؤية هلال شوال يفطر.\nفرع: إذا رؤي ببلد لزم حكمه البلد القريب دون البعيد في الأصح.\nوظاهر الحديث التعدي إلى غيره مطلقًا، وقد وقعت المسألة في زمن (ابن عباس) (^١) وقال: لا نزال نصوم حَتَّى يكمل ثلاثين أو نراه، وبهذا أمر رسول الله - ﷺ - (^٢). ويمكن إرادته هذا.\nفرع: لا يثبت هلال رمضان بشهادة واحد، خلافًا لأبي حنيفة والشافعي، وإن كان في الأمران الشافعي رجع عنه، ولا يثبت هلال شوال بواحد، خلافًا لأبي ثور (^٣).\n_________\n(^١) وقع في الأصل: ابن عبد البر. والمثبت من هامشه حيث إنه كذا في مسلم.\n(^٢) رواه مسلم (١٠٨٧) كتاب: الصيام، باب: بيان أن لكل بلد رؤيتهم وانهم ..\n(^٣) انظر: \"مختصر الطحاوي\" ص ٥٥، \"البيان\" ٣/ ٤٨٠، ٤٨٢.","vol":"13","page":71},{"text":"<span data-type='title' id=toc-1425>٦ - باب مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا وَنِيَّةً</span>\nوَقَالَتْ عَائِشَةُ، عَنِ النَّبِيِّ - ﷺ -: \"يُبْعَثُونَ عَلَى قدر نِيَّاتِهِمْ\". (^١).\n\n١٩٠١ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ قَامَ لَيْلَةَ القَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [انظر: ٣٥ - مسلم: ٧٥٩، ٧٦٠ - فتح: ٤/ ١١٥]\nذكر فيه حديث أبي هريرة، وقد سلف في الإيمان (^٢). ومعنى: \"إِيمَانًا\": تصديقًا بالثواب من الله تعالى عَلَى صيامه وقيامه، ومعنى: \"احْتِسَابًا\": يحتسب ثوابه عَلَى الله تعالى، وينوي بصيامه وجهه، ولا يتبرم بزمانه حرًّا وطولًا.\nوالحديث دال عَلَى أن الأعمال لا تزكو ولا تتقبل إلا مع الاحتساب وصدق النيات، كما قَالَ - ﷺ -: \"إنما الأعمال بالنيات\" (^٣)\nوهو راد لقول زفر: إن رمضان يجزئ من غير نية، ثم هي مبيتة عند الجمهور، خلافًا لأبي حنيفة (^٤) والأوزاعي وإسحاق حيث قالوا: يجزئ قبل الزوال. ولا سلف لهم فيه والنية إنما ينبغي أن تكون مقدمة قبل العمل، وحقيقة التبييت لغة يقتضي جزءًا من الليل، وروى هذا\n_________\n(^١) في هامش الأصل: هذا التعليق هو عنده مسند، وكذا عند مسلم وذكره معلقًا أيضًا في باب: هدم الكعبة فاعلمه.\n(^٢) سلف برقم (٣٥) باب: قيام ليلة القدر من الإيمان.\n(^٣) تقدم برقم (١)، ورواه مسلم (١٩٠٧).\n(^٤) انظر: \"مختصر الطحاوي\" ص ٥٣.","vol":"13","page":72},{"text":"ابن عمر وحفصة وعائشة (^١)، ولا مخالف لهم.\nوعند أبي حنيفة: لو صام رمضان بنية النفل أجزأه (^٢)، وكذا إن أطلق يجزئه عنه، مسافرًا كان أو حاضرًا، قَالَ: فإن نوى النذر أو الكفارة أجزأه عن رمضان إن كان حاضرًا، وعن نذره إن كان مسافرًا. والمراد هنا بالذنوب: ما عدا التبعات، والفضل واسع.\n_________\n(^١) رواه عن ابن عمر: البيهقي في \"سننه\" ٤/ ٢٠٢ كتاب: الصيام، باب: الدخول في الصوم بالنية.\nورواه عن حفصة: ابن أبي شيبة ٢/ ٢٩٣ (٩١١٢) كتاب: الصيام، من قال: لا صيام لمن لم يعزم من الليل، والدارقطني ٢/ ١٧٣، والبيهقي ٤/ ٢٣ ورواه عن عائشة البيهقي ٤/ ٢٠٣.\n(^٢) انظر: \"المبسوط\" ٣/ ٦٠.","vol":"13","page":73},{"text":"<span data-type='title' id=toc-1426>٧ - باب أَجْوَدُ مَا كَانَ النَّبِيُّ - ﷺ - فِي رَمَضَانَ</span>\n١٩٠٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ ابْنَ عَبَّاسٍ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - أَجْوَدَ النَّاسِ بِالخَيْرِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ، حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ جِبْرِيلُ - ﵇ - يَلْقَاهُ كُلَّ لَيْلَةٍ فِي رَمَضَانَ حَتَّى يَنْسَلِخَ، يَعْرِضُ عَلَيْهِ النَّبِيُّ - ﷺ - القُرْآنَ، فَإِذَا لَقِيَهُ جِبْرِيلُ - ﵇ - كَانَ أَجْوَدَ بِالخَيْرِ مِنَ الرِّيحِ المُرْسَلَةِ. [انظر: ٦ - مسلم: ٢٣٠٨ - فتح: ٤/ ١١٦]\nذكر فيه حديث ابن عباس قَالَ: كَانَ النَّبِيُّ - ﷺ - أَجْوَدَ النَّاسِ بِالخَيْرِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ، حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ جِبْرِيلُ - ﵇ - يَلْقَاهُ كُلَّ لَيْلَةٍ فِي رَمَضَانَ حَتَّى يَنْسَلِخَ، يَعْرِضُ عَلَيْهِ النَّبِيُّ - ﷺ - القُرْآنَ، فَإِذَا لَقِيَهُ جِبْرِيلُ كَانَ أَجْوَدَ بِالخَيْرِ مِنَ الرِّيحِ المُرْسَلَةِ.\nهذا الحديث أخرجه مسلم أيضًا (^١).\nو(أجود) الأول بالفتح. وقوله: (وكان أجود)، كذلك (^٢) وجوز ابن مالك رفعه أيضًا.\nوامتثل النبي - ﷺ - في هذا قوله تعالى، وأمره بتقديم الصدقة بين يدي نجوى الرسول - ﷺ -، الذي كان أمر به تعالى عباده ثم عفا عنهم لإشفاقهم من ذَلِكَ، فامتثل ذَلِكَ عند مناجاته جبريل، وقد سلف هذا المعنى.\nوفيه: بركة مجالسة الصالحين، وأن فيها تذكيرًا لفعل الخير وتنبيهًا عَلَى الازدياد من العمل الصالح، وكذلك أمر - ﷺ - بمجالسة العلماء،\n_________\n(^١) مسلم (٢٣٠٨) كتاب: الفضائل، باب: كان النبي - ﷺ - أجود الناس بالخير من الريح المرسلة.\n(^٢) في هامش الأصل: رجح في أوائل الشرح الرفع في (أجود) الثانية.","vol":"13","page":74},{"text":"ولزوم حلق الذكر (^١)، وشبه الجليس الصالح بالعطار إن لم يحذك من متاعه لم تعدم طيب ريحه (^٢).\nألا ترى قول لقمان لابنه: يا بني جالس العلماء وزاحمهم بركبتيك، فإن الله تعالى يحيي القلوب بنور الحكمة كما يحيي الأرض الميتة بوابل السماء (^٣).\n_________\n(^١) روي عن أنس مرفوعًا: \"إذا مررتم برياض الجنة، فارتعوا\". قالوا: وما رياض الجنة؟ قال: \"حلق الذكر\".\nرواه الترمذي (٣٥١٠) كتاب: الدعوات، وأحمد ٣/ ١٥٠، وأبو يعلى في \"مسنده\" ٦/ ١٥٥ (٣٤٣٢)، والطبراني في \"الدعاء\" ٣/ ١٦٤٣ - ١٦٤٤ (١٨٩٠)، وابن عدي في \"الكامل\" ٣١١/ ٧ - ٣١٢ في ترجمة: محمد بن ثابت البناني (١٦٣٨)، والبيهقي في \"شعب الإيمان\" ١/ ٣٩٨ (٥٢٩)، والخطيب في \"الفقيه والمتفقه\" ١/ ٩٣ - ٩٤ (٣٩)، والحديث صححه الألباني في \"الصحيحة\" (٢٥٦٢).\n(^٢) روي عن أبي موسى الأشعري مرفوعًا: \"إنما مثل الجليس الصالح والجليس السوء كحامل المسك ونافخ الكبير، فحامل المسك إما أن يحذيك، وإما أن تبتاع منه، وإما أن تجد منه ريحًا طيبة، ونافخ الكبير إما أن يحرق ثيابك، وإما أن تجد ريحًا خبيثة\".\nوسيأتي هذا الحديث (٢١٠١) كتاب: البيوع، باب: في العطار وبيع المسك، ورواه مسلم (٢٦٢٨) كتاب: البر والصلة، باب: استحباب مجالس الصالحين، ومجانبة قرناء السوء. وهذا لفظه.\n(^٣) رواه مالك في \"الموطأ\" ص: ٦١٩، بلاغًا. ورواه الطبراني ٨/ ١٩٩ - ٢٠٠ (٧٨١٠)، والرامهرمزي في \"أمثال الحديث\" ص ٨٧ - ٨٨ (٥٢)، والديلمي في \"الفردوس\" ٣/ ١٩٦ (٤٥٥٠) من حديث أبي أسامة مرفوعًا.\nقال الهيثمي في \"المجمع\" ١/ ١٢٥: فيه: عبيد الله بن زحر عن علي بن يزيد، وكلاهما ضعيف لا يحتج به، وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (٧٨). ورواه ابن المبارك في \"الزهد\" (١٣٨٧) عن عبد الوهاب بن بخت المكي، قوله.","vol":"13","page":75},{"text":"وقال مرة أخرى: فلعل أن تصيبهم رحمة فتنالك معهم. فهذِه ثمرة مجالسة أهل الفضل ولقائهم.\nوفيه: بركة أعمال الخير، وأن بعضها يفتح بعضًا ويعين عَلَى بعض، ألا ترى أن بركة الصيام ولقاء جبريل - ﵇ - وعرضه القرآن عليه زاد في جوده - ﷺ - وصدقته، حَتَّى كان أجود من الريح المرسلة.\nونزول جبريل - ﵇ - في رمضان للتلاوة دليل عظيم لفضل تلاوة القرآن فيه، وهذا أصل تلاوة الناس القرآن في كل رمضان تأسيًا به.\nومعنى مدارسته إياه فيه؛ لأنه الشهر الذي أنزل فيه القرآن كما نطق به القرآن.\nوفيه: أن المؤمن كلما ازداد عملًا صالحًا وفتح له باب من الخير، فإنه ينبغي له أن يطلب بابًا آخر وتكون يمينه ممتدة في الخير إلى فوق عمله، ويكون خائفًا وجلًا غير معجب بعمله، طالبًا للارتقاء في\nدرجات الزيادة.","vol":"13","page":76},{"text":"<span data-type='title' id=toc-1427>٨ - باب مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالعَمَلَ بِهِ فِي الصَّوْمِ</span>\n١٩٠٣ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا سَعِيدٌ المَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالعَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ\".\nذكر فيه حديث أبي هريرة فقال: حَدَّثَنَا ادمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا ابن أَبِي ذِئْبٍ، حَدثَنَا سَعِيدٌ المَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ لَمْ يَدَعْ قَوْلَ الزورِ وَالعَمَلَ بِهِ فَلَيْسَ لله حَاجَة فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ\".\nهذا الحديث من أفراده، ولما ذكره في الأدب قَالَ: أفهمني رجل إسناده (^١). وقال أبو داود: قَالَ أحمد بن يونس: فهمت إسناده عن ابن أبي ذئب، وأفهمني الحديث رجل إلى جنبه أُراه ابن أخيه (^٢). وفي رواية للجُوزي: والجهل (^٣).\nقَالَ الدارقطني في \"علله\": رواه يزيد بن هارون وأبو نباتة يونس بن يحيى (ت) (^٤)، عن ابن أبي ذئب، عن المقبري، عن أبي هريرة، لم يذكر أباه، وأغرب أبو قتادة بسند آخر عن ابن أبي ذئب فقال: عن الزهري، عن عبد الله بن ثعلبة بن صغير، عن أبي هريرة (^٥).\n_________\n(^١) سيأتي (٦٠٥٧) باب: قول الله تعالى: واجتنبوا قول الزور.\n(^٢) \"سنن أبي داود\" ٢/ ٧٦٧، عقب حديث (٢٣٦٢).\n(^٣) ستأتي (٦٠٥٧).\n(^٤) في هامش الأصل: صدوق توفي سنة ٢٥٧ هـ.\n(^٥) \"علل الدارقطني\" ١٠/ ٣٨٧ - ٣٨٨.","vol":"13","page":77},{"text":"قلت: ورواه من غير ذكر أبيه حماد بن خالد، ساقه الإسماعيلي.\nقَالَ: ابن أبي ذئب، عن المقبري عن أبي هريرة.\nوفي \"مستدرك الحاكم\" عَلَى شرط مسلم من حديث عطاء بن ميناء، عن أبي هريرة أنه - ﷺ - قَالَ: \"ليس الصيام من الطعام والشراب، إنما الصيام من اللغو والرفث، فإن سابك أحد أو جهل عليك فقل: إني صائم، إني صائم\" (^١).\nوفي لفظ: \"رُبَّ صائم حظه من صيامه الجوع، ورب قائم حظه من قيامه السهر\". ثم قَالَ: صحيح عَلَى شرط البخاري (^٢).\nوروى أبو السري هناد بن السري في \"زهده\" عن أنس مرفوعًا: \"ما صام من ظل يأكل لحوم الناس\" (^٣). وله عن أنس أنه قَالَ: \"إذا اغتاب الصائم أفطر\" (^٤).\n_________\n(^١) \"المستدرك\" ١/ ٤٣٠ وصححه الحاكم، الألباني في \"صحيح الترغيب والترهيب\" (١٠٨٢).\n(^٢) \"المستدرك\" ١/ ٤٣١.\n(^٣) \"الزهد\" لهناد ٢/ ٥٧٣ (١٢٠٦)، ورواه ابن أبي شيبة ٢/ ٢٧٣ (٨٨٩٠) كتاب: الصوم، باب: ما يؤمر به الصائم، وإسحاق بن راهويه كما في \"نصب الراية\" ٢/ ٤٨٢، والديلمي في \"الفردوس\" ٤/ ٧٧ (٦٢٣٨). ورواه الطيالسي في \"مسنده\" ٣/ ٥٧٧ (٢٢٢١)، وابن أبي الدنيا في \"الصمت\" (١٧٠)، وأبو نعيم في \"الحلية\" ٦/ ٣٠٩، والبيهقي في \"شعب الإيمان\" ٥/ ٣٠١ (٦٧٢٢) مطولًا وفيه عندهم قصة.\nبلفظ: وكيف صام من ظل يأكل لحوم الناس؟ والحديث أورده الحافظ ابن كثير في \"تفسيره\" ١٣/ ١٦٣ من طريق الطيالسي وقال: إسناد ضعيف متن غريب، وقال الحافظ في \"الدراية\" ١/ ٢٨٧: فيه يزيد بن أبان اهـ. قلت: يشير إلى ضعف الحديث، لضعف يزيد بن أبان، قال في \"التقريب\" (٧٦٨٣): يزيد بن أبان الرقاشي، زاهد ضعيف اهـ. وضعفه الألباني في \"الضعيفة\" (٤٤٥١).\n(^٤) \"الزهد\" ٢/ ٥٧٣ (١٢٠٤).","vol":"13","page":78},{"text":"أما فقه الباب فهو أن حكم الصائم الإمساك عن الرفث وقول الزور، كما يمسك عن الطعام والشراب، وإن لم يمسك عن ذَلِكَ فقد نقص صيامه، وتعرض لسخط ربه تعالى وترك قبوله منه، وليس معناه أن يؤمر بأن يدع صيامه إذا لم يدع قول الزور، وإنما معناه التحذير من قول الزور، وهذا كقوله - ﷺ -: \"من باع الخمر فليشقص الخنازير\" (^١)\n_________\n(^١) رواه أبو داود (٣٤٨٩) كتاب: الإجارة، باب: في ثمن الخمر والميتة، وأحمد ٤/ ٢٥٣، والطيالسي في \"مسنده\" ٢/ ٧٦ (٧٣٥)، والحميدي ٢/ ٢٣ (٧٧٨)، وابن أبي شيبة ٤/ ٤١٧ (٢١٦١٢) كتاب: البيوع والأقضية، ما جاء في بيع الخمر، والدارمي ٢/ ١٣٣٤ - ١٣٣٥ (٢١٤٧) كتاب: البيوع، باب: النهي عن بيع الخمر وشرائها، والطبراني في \"الكبير\" ٢٠/ ٣٧٩ (٨٨٤)، وفي \"الأوسط\" ٨/ ٢٤٥ (٨٥٣٢)، والمروزي في \"تعظيم قدر الصلاة\" ٢/ ٥٦٤ - ٥٦٥ (٦٠٨)، والبيهقي في \"سننه\" ٦/ ١٢ كتاب: البيوع، باب: تحريم التجارة في الخمر، والمزي في \"تهذيب الكمال\" ١٣/ ٣٨٤ - ٣٨٥. من طريق طعمة بن عمرو الجعفري عن عمر بن بيان التغلبي عن عروة بن المغيرة بن شعبة عن المغيرة بن شعبة مرفوعًا. به.\nقال عبد الله بن أحمد في \"العلل ومعرفة الرجال\" ٢/ ٧ (١٣٦٦): سألت أبي عن هذا الحديث، فقلت: من عمر بن بيان؟ فقال: لا أعرفه اهـ.، وضعفه الألباني في \"الضعيفة\" (٤٥٦٦).\nتنبيه: وقع في بعض الكتب وكذا في \"الضعيفة\" للألباني: عن عمرو بن بيان عن عروة بن المغيرة، وفي بعضها عن عمرو بن دينار عن عروة وهذا خطأ لأنه عمر بن بيان عن عروة، قاله الدارمي.\nتنبيه آخر: قال الألباني في \"الضعيفة\" (٤٥٦٦): قال الدارمي: إنما هو عمرو بن دينار. اهـ.\nقلت: يبدو أن النسخة التي نقل منها الألباني بها ما قاله، أما في طبعة دار المغني تحقيق: حسين أسد: قال الدارمي: إنما هو عمر بن بيان، وأشار في الهامش أن في بعض النسخ: دينار وهو تحريف.\nتنبيه ثالث: وقع عند البيهقي: طعمة بن عمرو الجعفي، وهو خطأ وصوابه الجعفري، وقد أشار إليه المحقق في الهامش. =","vol":"13","page":79},{"text":"يريد: أي: يذبحها. ولم يأمره بشقصها ولكنه عَلَى التحذير والتعظيم لإثم شارب الخمر، فكذلك حذر الصائم من قول الزور والعمل به ليتم أجر صيامه.\nوفي كتاب \"الرقاق\" لابن المبارك عن ابن جريج قَالَ: قَالَ سليمان بن موسى عن جابر: إذا صمت فليصم سمعك وبصرك ولسانك عن الكذب، ودع أذى الخادم، وليِكُ عليك وقار وسكينة يوم صومك، ولا تجعل يوم صومك وفطرك سواء (^١).\nوفي \"علل الدارقطني\" من حديث أبي هريرة مرفوعًا: \"خمس يفطرن الصائم وينفضن الوضوء: الكذب، والغيبة، والنميمة، والنظر بشهوة،\n_________\n= تنبيه رابع: وقع عند الطبراني في \"الأوسط\": نا طلحة بن عمرو الجعفري قال: سمعت عمرو بن دينار عن عروة بن المغيرة بن شعبة. به.\nوقال الطبراني: لا يروي هذا الحديث عن المغيرة إلا بهذا الإسناد، تفرد به طلحة بن عمرو! كذا قال!\nقلت: صوابه: طعمة بن عمرو الجعفري، عن عمر بن بيان، عن عروة، ولعله خطأ من بعض النساخ. وأما قوله - ﷺ -: \"فليشقص الخنازير\". قال ابن الأثير: أي فليقطعها قِطعًا ويفصلها أعضاءً كما تفصل الشاة إذا بيع لحمها، يقال: شقصه يشقصه، وبه سمي القصاب مشقصًا. المعنى: من استحل بيع الخمر فليستحل بيع الخنزير، فإنهما في التحريم سواء، وهذا لفظ أمر معناه النهي، تقديره: من باع الخمر فليكن للخنازير قصابًا.\nاهـ. \"النهاية في غريب الحديث والأثر\" ٢/ ٤٩٠ مادة (شقص).\n(^١) \"الزهد والرقائق\" (١٣٠٨)، ورواه ابن أبي شيبة ٢/ ٢٧٢ (٨٨٨٠)، والحاكم في \"معرفة علوم الحديث\" ص: ٢٠ النوع الخامس، والبيهقي في \"شعب الإيمان\" ٣/ ٣١٧ (٣٦٤٦) من طريق ابن جريج عن سليمان بن موسى عن جابر بن عبد الله.\nقوله. قال الحاكم: هذا حديث يتوهمه من ليس الحديث من صناعته أنه موقوف على جابر، وهو موقوف مرسل قبل التوقيف، فإن سليمان بن موسى الأشدق لم يسمع من جابر ولم يره، بينهما عطاء بن أبي رباح في أحاديث كثيرة.","vol":"13","page":80},{"text":"واليمين الكاذبة\" (^١).\nقَالَ أبو حاتم في \"علله\": هذا حديث كذب (^٢).\nولابن حزم -مصححًا- عن عبيد مولى رسول الله - ﷺ - أن رسول الله - ﷺ - أتى عَلَى امرأتين صائمتين تغتابان الناس، فقال لهما: \"قيئا\" فقاءتا قيحًا ودمًا ولحمًا عبيطًا، فقال - ﷺ -: \"إن هاتين صامتا عن الحلال وأفطرتا عَلَى الحرام\" (^٣).\n_________\n(^١) مسند أبي هريرة من \"علل الدارقطني\" غير مطبوع، وقد روي عن أنس. رواه الديلمي كما في \"الفردوس\" ٢/ ٩٧ (٢٩٧٩) وعنه الجورقاني في \"الأباطيل والمناكير\" ١/ ٣٥١ (٣٣٨)، وابن الجوزي في \"الموضوعات\" ٢/ ٥٦٠ (١١٣١) من طريق الحسن بن أحمد بن البنا، عن أبي الفتح بن أبي الفوارس، عن أبي محمد عبد الله بن محمد بن جعفر، عن أحمد بن جعفر الجمال، عن سعيد بن عنبسة، عن بقية، عن محمد بن الحجاج، عن جابان، عن أنس مرفوعًا. به.\nقال الجورقاني: هذا حديث باطل، في إسناده ظلمات، وقال ابن الجوزي: حديث موضوع، من سعيد بن عنبسة إلى أنس كلهم مطعون فيه، وقال ابن ماكولا في \"الإكمال\" ٢/ ١٠ - ١١ في ترجمة جابان روى عن أنس، عن النبي - ﷺ - حديثًا\nمنكرًا \"خمس يفطرن الصائم\" وكذا أورده الحافظ في \"لسان الميزان\" ٢/ ٨٦ في ترجمة جابان (١٨٨٢) من حديث أنس وقال: قال الأذدي: موسى بن جابان، عن أنس متروك الحديث. وأورده الشوكاني في \"الفوائد المجموعة في الأحاديث الموضوعة\" ص ٩٤ (٢٥)، وقال الألباني في \"الضعيفة\" (١٧٠٨): موضوع.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٢٥٨ - ٢٥٩ (٧٦٦) والذي. فيه من حديث أنس.\n(^٣) \"المحلى\" ٦/ ١٧٨. وحديث عبيد رواه أحمد ٥/ ٤٣١، وابن أبي الدنيا في \"الصمت\" (١٧١)، والروياني في \"مسنده\" ١/ ٤٨٠ - ٤٨١ (٧٢٩)، والبيهقي في \"دلائل النبوة \" ٦/ ١٨٦ من طريق يزيد بن هارون عن سليمان التيمي قال سمعت رجلًا يحدث في مجلس أبي عثمان النهدي عن عبيد مولى رسول الله - ﷺ - .. الحديث. قلت: وهذا إسناد ضعيف لجهالة شيخ سليمان التيمي.\nورواه أبو يعلى في \"مسنده\" ٣/ ١٤٦ - ١٤٧ (١٥٧٦)، وابن الأثير في \"أسد =","vol":"13","page":81},{"text":"وعن علي من حديث مجالد عن الشعبي عنه (^١).\nومجالد، عن الشعبي، عن مسروق، عن عمر قَالَ: ليس الصيام من الطعام والشراب وحده، لكنه من الكذب والباطل واللغو (^٢). وعن أنس قَالَ: إذا اغتاب الصائم أفطر (^٣) (^٤). وقال أبو ذر: إذا كان يوم صومك فتحفظ ما استطعت (^٥).\n_________\n= الغابة\" ٣/ ٥٣٨ من طريق حماد بن سلمة عن سليمان التيمي عن عبيد مولى رسول الله - ﷺ - ..... الحديث.\nقلت: وهذا إسناد ضعيف أيضًا لانقطاعه؛ لأن سليمان التيمي لم يسمع من عبيد، فهو مرسل.\nقال ابن عبد البر في \"الاستيعاب\" ٣/ ١٤٠ (١٧٦٦): عبيد مولى رسول الله - ﷺ - روى عنه سليمان التيمي، ولم يسمع منه، بينهما رجل.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٥١٩)، وقال عنه الحويني في النافلة (٦٢): منكر، وعقد فيه بحثًا أيضًا فليراجع.\n(^١) رواه ابن أبي شيبة ٢/ ٢٧٣ (٨٨٨٤) كتاب: الصيام، ما يؤمر به الصائم من قلة الكلام وتوقي الكذب، والبيهقي في \"شعب الإيمان\" ٣/ ٣١٦ (٣٦٤٥، ٣٦٤٨).\n(^٢) رواه ابن أبي شيبة ٢/ ٢٧٢ (٨٨٨٥).\n(^٣) وقع في هامش الأصل: ولأحمد مسند فيه مجهول عن عبيد مولى رسول الله - ﷺ - أن امرأتين صامتا إلى أن قال: \"ادعهما\" قال: فجاءتا. قال: فجيء بقدح أو عس فقال لإحداهما: \"قيئي\" فقاءت قيحًا، ودمًا وصديدًا أو لحمًا حتى ملأت نصف القدح، ثم قال للأخرى إلى أن قال: \"إن هاتين صامتا عما أحل الله لهما وأفطرتا على ما حرم الله عليهما، جلست إحداهما إلى الأخرى فجعلتا يأكلان لحوم الناس\".\nوله بسند آخر فيه مجهول … عثمان بن عتاب الذي … مولى رسول الله - ﷺ - كذلك.\nوله: حدثنا يحيى بن سعيد عن عتاب -هو ابن سعيد مولى رسول الله - ﷺ -- أنهم أمروا بصيام يومٍ، فذكر نحوه وقد عزاه الشيخ لابن حزم هنا.\n(^٤) تقدم تخريجه، وهو عند هناد في \"الزهد\" ٢/ ٥٧٣ (١٢٠٤).\n(^٥) رواه ابن أبي شيبة ٢/ ٢٧٢ (٨٨٧٨)، والبيهقي في \"شعب الإيمان\" ٣/ ٣١٦ (٣٦٤٧).","vol":"13","page":82},{"text":"قَالَ ابن حزم: فهؤلاء من الصحابة عمر وعلي وأنس وأبو ذر وأبو هريرة وجابر (^١)، يرون بطلان الصوم بالمعاصي؛ لأنهم خصوا الصوم باجتنابها، ولا يعرف لهم مخالف من الصحابة، ومن التابعين مجاهد وحفصة بنت سيرين وميمون بن مهران والنخعي (^٢)، وفي هذا رد عَلَى قول ابن التين لما نقل عن الأوزاعي أنه يفطر من اغتاب مسلمًا. وعند كافة الفقهاء أن ذَلِكَ نقص من حظه من الصيام لا في الإجزاء. واحتج الأوزاعي بالحديث السالف، وهذا عندنا عَلَى وجه التغليظ والمجاز، ومعناه: سقوط الثواب.\nقلت: قد علمت ضعفه وأن الأوزاعي لم ينفرد به، وكذا قَالَ ابن بطال (^٣): اتفق جمهور الفقهاء عَلَى أن الصائم لا يفطره السب والشتم والغيبة، وإن كان مأمورًا أن ينزه صيامه عن اللفظ القبيح، ثم نقل عن الأوزاعي أنه يفطره السب والغيبة، واحتج بما روي أن الغيبة تفطر الصائم، وكذا قَالَ القرطبي.\nقَالَ: وبه قَالَ الحسن فيما أحسب. وقال ابن القصار: معناه: أنه يصير في معنى المفطر في سقوط الأجر لا أنه أفطر في الحقيقة لقوله تعالى: ﴿وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا﴾ [الحجرات: ١٢] فلم يكن آكلًا في الحقيقة، وإنما يصير في معناه، ويجوز أن يكون في معنى التغليظ كما قَالَ: \"الكذب مجانب\n_________\n(^١) تقدم تخريج هذِه الآثار.\n(^٢) انظرها في: \"مصنف ابن أبي شيبة\" ٢/ ٢٧٣ (٨٨٨٣، ٨٨٨٧ - ٨٨٨٩) كتاب: الصيام، باب: ما يؤمر به الصائم من قلة الكلام وتوقي الكذب، و\"شعب الإيمان\" ٣/ ٣١٧ - ٣١٨ وانظر \"المحلى\" ٦/ ١٧٩.\n(^٣) \"شرح ابن بطال\" ٤/ ٢٤ - ٢٥.","vol":"13","page":83},{"text":"الإيمان\". وقال أبو العالية: الصائم في ثوابٍ ما لم يغتب وإن كان نائمًا عَلَى فراشه (^١).\nوقال مجاهد: من أحب أن يسلم له صومه (فليجتنب) (^٢) الغيبة والكذب (^٣). وقال النخعي: كان يقال: الكذب يفطر الصائم (^٤).\nوقوله: (\"فليس لله حاجة\") معناه: فليس لله إرادة في صيامه، والله لا يحتاج إلى شيء فوضع الحاجة موضع الإرادة (^٥).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٢٧٣ (٨٨٨٩) كتاب الصوم، ما يؤمر به الصائم من قلة الكلام وهناد في \"الزهد\" ٢/ ٥٧٢ (١٢٠١) باب الغيبة للصائم.\n(^٢) في (ج) فليتخنب.\n(^٣) رواه هناد في \"الزهد\" ٢/ ٥٧٢ (١٢٠٣).\n(^٤) رواه ابن أبي شيبة ٢/ ٥٧٣ (١٢٠٥)، وأبو نعيم في \"الحلية\" ٤/ ٢٢٧.\n(^٥) في هامش الأصل: آخر ٩ من ٦ من تجزئة المصنف.\nوقبالتها في الجهة الأخرى من الهامش: ثم بلغ في الرابع بعد الأربعين كتبه مؤلفه.","vol":"13","page":84},{"text":"<span data-type='title' id=toc-1428>٩ - باب هَلْ يَقُولُ إِنِّي صَائِمٌ. إِذَا شُتِمَ</span>؟\n١٩٠٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، عَنْ أَبِي صَالِحٍ الزَّيَّاتِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"قَالَ اللهُ: كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ إِلَّا الصِّيَامَ، فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ. وَالصِّيَامُ جُنَّةٌ، وَإِذَا كَانَ يَوْمُ صَوْمِ أَحَدِكُمْ، فَلَا يَرْفُثْ وَلَا يَصْخَبْ، فَإِنْ سَابَّهُ أَحَدٌ، أَوْ قَاتَلَهُ فَلْيَقُلْ: إِنِّي امْرُؤٌ صَائِمٌ. وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ المِسْكِ، لِلصَّائِمِ فَرْحَتَانِ يَفْرَحُهُمَا: إِذَا أَفْطَرَ فَرِحَ، وَإِذَا لَقِيَ رَبَّهُ فَرِحَ بِصَوْمِهِ\". [انظر: ١٨٩٤ - مسلم: ١١٥١ - فتح: ٤/ ١٨٨]\nذكر فيه حديث أبي هريرة السالف في باب فضل الصوم، وهو أتم من ذاك.\nوالرفث والجهل ذكر هنا؛ لأنه أشد لحرمة الصوم عنهما كما قاَلَ تعالى: ﴿قَدْ أَفْلَحَ المُؤْمِنُونَ (١) الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (٢)﴾ [المؤمنون: ١ - ٢] والخشوع في الصلاة آكد منه في غيرها، وقال في الأشهر الحرم: ﴿فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ﴾ [التوبة: ٣٦] فأكد حرمة الأشهر الحرم وجعل الظلم فيها أشد من غيرها، فينبغي للصائم أن يعظم من شهر رمضان ما عظم الله ورسوله، ويعرف قدر ما لزمه من حرمة الصيام، والقيام بحدوده. وقد أسلفنا هناك الكلام عَلَى \"يصخب\".\nوقوله: (\"فم\") وفي بعض النسخ \"فيِّ\" وهو رواية الشيخ أبي الحسن، كما عزاه إليه ابن التين، ثم نقل عن القزاز أنه لا أصل لهذا اللفظ في الحديث ولا لقوله: \"فيِّ الصائم\" بتشديد الياء، والتشديد لا يجوز عَلَى أحد جهله، وإنما تقول العرب: أعجبني هو زيد، وعجبت من في زيد، ولا وجه للتشديد.","vol":"13","page":85},{"text":"<span data-type='title' id=toc-1429>١٠ - باب الصَّوْمِ لِمَنْ خَافَ عَلَى نَفْسِهِ العُزُوبَةَ</span>\n١٩٠٥ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: بَيْنَا أَنَا أَمْشِي مَعَ عَبْدِ اللهِ ﵁ فَقَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فَقَالَ: \"مَنِ اسْتَطَاعَ البَاءَةَ فَلْيَتَزَوَّجْ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّهُ لَهُ وِجَاءٌ\". [٥٠٦٥، ٥٠٦٦ - مسلم: ١٤٠٠ - فتح: ٤/ ١١٩]\nذكر فيه حديث أبي حمزة -بالحاء المهملة والزاي- عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: بَيْنَا أَنَا أَمْشِي مَعَ عَبْدِ اللهِ فَقَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فَقَالَ: \"مَنِ اسْتَطَاعَ البَاءَةَ فَلْيَتَزَوَّجْ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّهُ لَهُ وِجَاءٌ\".\nهذا الحديث أخرجه مسلم والأربعة (^١)، والاستطاعة هنا وجود ما يتزوج به لا القدرة عَلَى الوطء.\nوالباءة أصلها في اللغة: الجماع، وهي مشتقة من المباءة وهي: المنزل، ثم قيل لعقد النكاح: باءة؛ لأن من تزوج امرأة فقد بوأها منزلًا، فهو من مجاز الملازمة، وفي الباءة أربع لغات: أفصحها وأشهرها: الباءة بالمد والهاء. ثانيها: بدون مد. ثالثها: بلا هاء. رابعها: الباهة بهائين بلا مد. وفي بعض شروح \"التنبيه\" أنها بالمد: القدرة عَلَى مؤن النكاح، وبالقصر: الوطء.\nوفي \"الموعب\": الباءة: الحظ من النكاح. واختلفوا في المراد بها هنا عَلَى قولين يرجعان إلى معنى واحد أصحهما: أن المراد معناها\n_________\n(^١) مسلم (١٤٠٠) كتاب النكاح، باب استحباب النكاح لمن تاقت نفسه إليه ووجد مؤنه، واشتغال من عجز عن المؤن بالصوم، وأبو داود (٢٠٤٦)، والترمذي (١٠٨١)، والنسائي ٤/ ١٦٩، وابن ماجه (١٨٤٥).","vol":"13","page":86},{"text":"اللغوي، وهو الجماع، والثاني المؤن.\nقَالَ ابن دريد: سميت باءة؛ لأن الماء يصب ثم يعود.\nومعنى \"أَغَضُّ\" أمنع وأحصن، مأخوذ من الحصين الذي يمتنع به من العدو. والوجاء -بكسر الواو والمد- رض الأنثيين أي: قاطع للشهوة، فإن سلتا فهو الخصي.\nوأطلق الداودي أن الوجاء هو الخصي، وحكي فيه فتح الواو والقصر، وليس بشيء، كما نبه عليه القرطبي (^١)، وحكاه صاحب \"مجمع الغرائب\" وغيره من الحفي، وما أبعده؛ لأنه لا يكون إلا بعد طول مشي وتعب، إلا أن يستعمل بمعنى العثور.\nوأغض وأحصن يحتمل أن تكون لغير المبالغة وأن تكون عَلَى بابها.\nوقوله: (\"فَعَلَيْهِ بِالصَّوْمِ\") ليس إغراء الغائب؛ لأن الهاء في عليه لمن خصه من الحاضرين بعدم الاستطاعة لتعذر خطابه بكاف الخطاب والحوالة عَلَى الصوم لما فيه من كسر الشهوة؛ فان شهوة النكاح متابعة لشهوة الأكل، تقوى بقوتها، وتضعف بضعفها.\nوفيه: كما قَالَ الخطابي: دلالة عَلَى جواز المعاناة لقطع الباه بالأدوية، ومنعه غيره قياسًا عَلَى التبتل والإخصاء (^٢).\nوفيه: وجوب الخيار في العنة، كما قَالَه القرطبي (^٣).\nوفيه: الأمر بالنكاح لمن استطاع وتاقت نفسه، وهو إجماع، لكنه عند الجمهور أمر ندب لا إيجاب، وإن خاف العنت، وستأتي المسألة\n_________\n(^١) \"المفهم\" ٤/ ٨٥.\n(^٢) \"أعلام الحديث\" ٢/ ٩٥٠.\n(^٣) \"المفهم\" ٤/ ٨٥.","vol":"13","page":87},{"text":"-إن شاء الله- مبسوطة في النكاح، فإنه أليق بها، وقد ندب - ﷺ - أمته إلى النكاح ليكونوا عَلَى كمال من دينهم، وصيانة لأنفسهم في غض أبصارهم وحفظ فروجهم، لما يخشى عليه مَنْ جبله الله عَلَى حب أعظم الشهوات، ثم اعلم أن الناس كلهم لا يجدون طولًا في النساء، وربما خافوا العنت بعقد النكاح، فعوضهم منه ما يدافعون به سورة شهواتهم وهو الصيام، فإنه وجاء، وهو مقطعة الانتشار وحركة العروق التي تتحرك عند شهوة الجماع.","vol":"13","page":88},{"text":"<span data-type='title' id=toc-1430>١١ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"إِذَا رَأَيْتُمُ الهِلَالَ فَصُومُوا وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا</span>\"\nوَقَالَ صِلَةُ، عَنْ عَمَّارٍ: مَنْ صَامَ يَوْمَ الشَّكِّ فَقَدْ عَصَى أَبَا القَاسِمِ - ﷺ -.\n\n١٩٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - ذَكَرَ رَمَضَانَ فَقَالَ: \"لَا تَصُومُوا حَتَّى تَرَوُا الهِلَالَ، وَلَا تُفْطِرُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ\". [انظر: ١٩٠٠ - مسلم: ١٠٨٠ - فتح: ٤/ ١١٩]\n\n١٩٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الشَّهْرُ تِسْعٌ وَعِشْرُونَ لَيْلَةً، فَلَا تَصُومُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا العِدَّةَ ثَلَاثِينَ\". [انظر: ١٩٠٠ - مسلم: ١٠٨٠ - فتح: ٤/ ١١٩]\n\n١٩٠٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ جَبَلَةَ بْنِ سُحَيْمٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"الشَّهْرُ هَكَذَا وَهَكَذَا\". وَخَنَسَ الإِبْهَامَ فِي الثَّالِثَةِ. [انظر: ١٩٠٠ - مسلم: ١٠٨٠ (١٣) - فتح: ٤/ ١١٩]\n\n١٩٠٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ النَّبِيُّ - ﷺأَوْ قَالَ: قَالَ أَبُو القَاسِمِ - ﷺ --: \"صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلَاثِينَ\". [مسلم: ١٠٨١ - فتح: ٤/ ١١٩]\n\n١٩١٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، عَنْ عِكْرِمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أُمِّ سَلَمَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - آلَى مِنْ نِسَائِهِ شَهْرًا، فَلَمَّا مَضَى تِسْعَةٌ وَعِشْرُونَ يَوْمًا غَدَا -أَوْ رَاحَ- فَقِيلَ لَهُ: إِنَّكَ حَلَفْتَ أَنْ لَا تَدْخُلَ شَهْرًا. فَقَالَ: \"إِنَّ الشَّهْرَ يَكُونُ تِسْعَةً وَعِشْرِينَ يَوْمًا\". [٥٢٠٢ مسلم:","vol":"13","page":89},{"text":"١٠٨٥ - فتح: ٤/ ١١٩]\n\n١٩١١ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ ﵁ قَالَ: آلَى رَسُولُ اللهِ - ﷺ - مِنْ نِسَائِهِ، وَكَانَتِ انْفَكَّتْ رِجْلُهُ، فَأَقَامَ فِي مَشْرُبَةٍ تِسْعًا وَعِشْرِينَ لَيْلَةً، ثُمَّ نَزَلَ، فَقَالُوا: يَا رَسُولَ اللهِ آلَيْتَ شَهْرًا. فَقَالَ \"إِنَّ الشَّهْرَ يَكُونُ تِسْعًا وَعِشْرِينَ\". [انظر: ٣٧٨ - مسلم: ٤١١ - فتح: ٤/ ١٢٠]\nثم ذكر حديث عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ الله - ﷺ - ذَكَرَ رَمَضَانَ فَقَالَ: \"لَا تَصُومُوا حَتَّى تَرَوُا الهِلَالَ، وَلَا تُفْطِرُوا حَتَّئ تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ\".\nوحديثه أيضًا: \"الشَّهْرُ تِسْعٌ وَعِشْرُونَ لَيْلَةً، فَلَا تَصُومُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا العِدَّةَ ثَلَاِثينَ\".\nوحديثه أيضًا: \"الشَّهْرُ هَكَذَا وَهَكَذَا\". وَخَنَسَ الإِبْهَامَ فِي الثَّالِثَةِ.\nوحديث أبي هريرة: \"صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلَاِثِينَ\".\nوحديث يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، عَنْ عِكْرِمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أُمِّ سَلَمَةَ أَنَّ النَّبِيَّ - ﷺ - آلَى مِنْ نِسَائِهِ شَهْرًا، فَلَمَّا مَضَى تِسْعَةٌ وَعِشْرُونَ يَوْمًا غَدَا -أَوْ رَاحَ- فَقِيلَ لَهُ: إِنَّكَ حَلَفْتَ أَنْ لَا تَدْخُلَ شَهْرًا. فَقَالَ: \"الشَّهْرُ يَكُونُ تِسْعَةً وَعِشْرِينَ يَوْمًا\".\nوحديث أنس: آلَى رسُول اللهِ - ﷺ -، وَكَانَتِ انْفَكَّتْ رِجْلُهُ، فَأَقَامَ فِي مَشْرُبَةٍ تِسْعًا وَعِشْرِينَ لَيْلَةً، ثُمَّ نَزَلَ، فَقَالُوا: يَا رَسُولَ اللهِ، آلَيْتَ شَهْرًا. فَقَالَ: \"إِنَّ الشَّهْرَ يَكُونُ تِسْعًا عِشْرِينَ\".\nالشرح:\nتعليق صِلةَ عن عمار -وهو ابن ياسر- أخرجه أصحاب السنن","vol":"13","page":90},{"text":"الأربعة، وصححه ابن خزيمة وابن حبان والترمذي والحاكم عَلَى شرط الشيخين. وقال الدارقطني: إسناده حسن ورجاله ثقات (^١).\nولا عبرة بقول أبي القاسم الجوهري أنه موقوف، فقد قَالَ ابن عبد البر: لا يختلفون في إسناده. وصِلة هو ابن زفر، ووقع في كتاب ابن حزم: ابن أشيم (^٢)، وهو غلط.\nوحديث ابن عمر بطرقه أخرجه مسلم (^٣) وقد سلف (^٤).\nوحديث أبي هريرة أخرجه مسلم أيضًا (^٥)، وحديث أم سلمة أخرجه مسلم أيضًا (^٦)، وحديث أنس من أفراده.\nوقد سلف فقه الباب في باب: هل يقال رمضان (^٧)؟ واضحًا.\nوحديث أبي هريرة ساقه البخاري عن آدم، ثَنَا شعبة، ثَنَا محمد بن زياد، سمعت أبا هريرة، فذكره.\nقَالَ الإسماعيلي: رواه هكذا، وفيه: \"فإن غم عليكم فأكملوا عدة\n_________\n(^١) أبو داود (٢٣٣٤) كتاب: الصوم، باب: كراهية صوم يوم الشك، الترمذي (٦٨٦) كتاب: الصوم، باب: ما جاء في كراهية صوم يوم الشك، النسائي ٤/ ١٥٣، ابن ماجه (١٦٤٥) كتاب: الصيام، باب: ما جاء في صيام يوم الشك، ابن خزيمة ٣/ ٢٠٤ - ٢٠٥ (١٩١٤)، ابن حبان ٨/ ٣٥١ (٣٥٨٥) كتاب: الصوم، صوم يوم الشك، الدارقطني ٢/ ١٥٧، الحاكم في \"المستدرك\" ١/ ٤٢٣ - ٤٢٤.\nوصححه الألباني في \"صحيح أبي داود\" (٢٠٢٢)، و\"الإرواء\" (٩٦١).\n(^٢) \"المحلى\" ٧/ ٢٣.\n(^٣) مسلم (١٠٨٠) كتاب الصيام، باب وجوب صوم رمضان لرؤية الهلال والفطر ..\n(^٤) برقم (١٩٠٠).\n(^٥) مسلم (١٠٨١) كتاب: الصيام، باب: وجوب صوم رمضان لرؤية الهلال.\n(^٦) مسلم (١٠٨٥) كتاب: الصيام، باب: الشهر يكون تسعا وعشرين.\n(^٧) راجع شرح أحاديث (١٨٩٨ - ١٩٠٠).","vol":"13","page":91},{"text":"شعبان ثلاثين\" وقد رويناه عن عندر وابن مهدي وعدد جماعات، كلهم عن شعبة، لم يذكر أحد منهم \"فأكملوا عدة شعبان ثلاثين\".\nوهذا يجوز أن يكون آدم رواه عَلَى التفسير من عنده للخبر وإلا فليس لانفراد أبي عبد الله عنه بهذا من بين من رواه عنه، ومن بين سائر من ذكرنا ممن روى عن شعبة وجه، وإن كان المعنى صحيحًا.\nورواه المقرئ، عن ورقاء، عن شعبة عَلَى ما ذكرناه أيضًا، ويحيى بن عبد الله بن صيفي ثقة (^١).\nومعنى: خنس الإبهام: قبض، والانخناس: الانقباض، وقد يكون الخنوس لازمًا.\nوقوله: (\"الشَّهْرَ يَكُونُ تِسْعًا وَعِشْرِينَ\") أي ربما كان كذلك و\"غبي\" بالباء وروي بالميم من الإغماء، وهو: الإخفاء، وقد سلف \"ويومًا\" أراد به: مع ليلته.\nوفيه: دلالة لقول ابن عبد الحكم أنه إذا حلف لا يكلم إنسانًا شهرًا أنه يبر بتسعة وعشرين يومًا.\nوعند مالك: لا يبر إلا بثلاثين. والمشرُبة بضم الراء وفتحها: الغرفة، وقيل: الخزانة والجمع: مشارب، ولعل يمينه كانت في أول النهار إن كان الصحيح قوله: غدا، أو في نصفه إن كان الصحيح: أو راح، قاله ابن التين.\nقَالَ الترمذي: والعمل عَلَى حديث عمار عند أكثر أهل العلم من الصحابة والتابعين، وبه يقول الثوري ومالك وابن المبارك والشافعي\n_________\n(^١) هو يحيى بن عبد الله بن محمد بن صيفي القرشي المخزومي المكي، مولى بني مخزوم، وثقه ابن معين والنسائي. انظر ترجمته في: \"الجرح والتعديل\" ٩/ ١٦٢ (٦٧٠)، \"تهذيب الكمال\" ٣١/ ٤١٦ (٦٨٦٦).","vol":"13","page":92},{"text":"وأحمد وإسحاق، وكرهوا أن يصام اليوم الذي يشك فيه، ورأى أكثرهم أن صيامه مكان يوم من شهر رمضان أن يقضي يومًا مكانه (^١).\nواحتج القاضي في \"شرح الرسالة\" عَلَى أبي حنيفة في تجويزه صوم يوم الشك عَلَى أنه لرمضان بحديث ابن عمر، وفيه: \"لا تصوموا حَتَّى تروه، فإن غم عليكم فأكملوا العدة ثلاثين\". فنهى عن صومه إلا بأحد هذين الشرطين، فمتى لم يوجدا أو أحدهما فيجب أن لا يجزئه، وقد أسلفنا أن كافة الفقهاء ذهب إلى معنى \"فَاقْدُرُوا لَهُ\" مجمل يفسره قوله - ﷺ -: \"فأكملوا العدة ثلاثين يومًا\"، وكذلك جعل مالك في \"الموطأ\": \"فأكملوا العدة ثلاثين يومًا\" بعد قوله: \"فَاقْدُرُوا لَهُ\" (^٢) كما صنع\nالبخاري؛ لأنه مفسر ومبين لمعنى قوله: \"فَاقْدُرُوا لَهُ\".\nوحكى ابن سيرين أن بعض التابعين كان يذهب في معناه إلى اعتباره بالنجوم ومنازل القمر وطريق الحساب (^٣)، وقد سلف.\nوالحديث نص أنه لم يرد اعتبار ذَلِكَ بالنجوم والمنازل؛ لأنه لو كلف ذَلِكَ أمته لشق عليهم؛ لأنه لا يعرف النجوم والمنازل إلا قليل من الناس، ولم يجعل الله تعالى في الدين من حرج، وإنما أحال عَلَى إكمال الثلاثين يومًا وهو شيء يستوي في معرفته الكل. وقد انضاف إلى أمره باعتبار ثلاثين عند عدم الرؤية بفعله في نفسه، فعن عائشة: كان - ﷺ - يتحفظ من شعبان ما لا يتحفظ من سائر المشهور، فإذا رآه صام، وإن غم عدَّ شعبان ثلاثين وصام. ولو كان ها هنا علم آخر لكان يفعله أو يأمر به (^٤).\n_________\n(^١) \"سنن الترمذي\" عقب حديث (٦٨٦).\n(^٢) \"الموطأ\" ص ١٩٢.\n(^٣) ذكره ابن عبد البر في \"التمهيد\" ١٤/ ٣٥٠.\n(^٤) تقدم تخريجه باستيفاء.","vol":"13","page":93},{"text":"وجمهور الفقهاء عَلَى أن لا يصام رمضان إلا بيقين من خروج شعبان، إما بالرؤية وإما بإكمال شعبان ثلاثين، وكذلك لا يقضى بخروج رمضان إلا بيقين مثله؛ لأنه ممكن في الشهر أن يكون ناقصًا، فالرؤية تصحح ذَلِكَ وتوجب اليقين، وإلا فإكمال العدد ثلاثين يقينًا، هذا معنى قوله: \"فَاقْدُرُوا لَهُ\" عند العلماء. ولابن عمر فيه تأويل شاذ لم يتابع عليه كما سيأتي في باب: صيام يوم الشك.\nوأما حديث: \"الشَّهْرُ تِسْعٌ وَعِشْرُونَ\" له، فإن معناه -كما قَالَ الطبري: الشهر الذي نحن فيه أو الذي قد علمتم إخباري عنه؛ لأن الألف واللام إنما تدخلها العرب في الأسماء، إما لمعهود قد عرفه المُخبِر والمخبَر، وإما للجنس العام من الشهر، ومعلوم أنه - ﷺ - لم يقصد في ذَلِكَ الخبر عن الجنس العام؛ لأنه لو كان كذلك لم يقل: \"صوموا لرؤيته وأفطروا لرؤيته\". فأحال عَلَى الرؤية، ونحن نرى الشهر يكون مرة ثلاثين ومرة تسعًا وعشرين، فعلم أن قوله: \"الشَّهْرُ تِسْعٌ وَعِشْرُونَ\" أن ذَلِكَ قد يكون في بعض الأحوال. وقد روى البخاري بعده عن ابن عمر مرفوعًا: \"إنا أمة أمية لا نكتب ولا نحسب، الشهر (كذا وكذا) (^١) \" (^٢) يعني: مرة ناقصًا ومرة كاملًا. وروي عن عروة، عن عائشة أنها أنكرت قول من قَالَ أنه - ﷺ - قَالَ: \"الشَّهْرُ تِسْعٌ وَعِشْرُونَ\": لا والله ما قَالَ كذلك، إنما قَالَ حين هجرنا: \"لأهجرنكم شهرً\" وأقسم عَلَى ذَلِكَ، فجاءنا حين ذهب تسع وعشرون ليلة، فقلت: يا نبي الله، إنك أقسمت شهرًا. فقال: \"إن الشهر كان تسعًا وعشرين ليلة\" (^٣).\n_________\n(^١) ورد فوق الكلمتين: هكذا وهكذا.\n(^٢) سيأتي برقم (١٩١٣).\n(^٣) رواه مسلم (١٠٨٣) كتاب: الصيام، باب: الشهر يكون تسعًا وعشرين، والنسائي ٤/ ١٣٦ - ١٣٧، وأحمد ٦/ ٣٣.","vol":"13","page":94},{"text":"<span data-type='title' id=toc-1431>١٢ - باب شَهْرَا عِيدٍ لَا يَنْقُصَانِ</span>\nقَالَ إِسْحَاقُ (^١): وَإِنْ كَانَ نَاقِصًا فَهْوَ تَمَامٌ. وَقَالَ مُحَمَّدٌ: لَا يَجْتَمِعَانِ كِلَاهُمَا نَاقِصٌ.\n\n١٩١٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ إِسْحَاقَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ -. وَحَدَّثَنِي مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ خَالِدٍ الحَذَّاءِ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ، عَنْ أَبِيهِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"شَهْرَانِ لَا يَنْقُصَانِ، شَهْرَا عِيدٍ: رَمَضَانُ وَذُو الحَجَّةِ\". [مسلم: ١٠٨٩ - فتح: ٤/ ١٢٤]\nثم ذكر حديث عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، عَنِ رسول الله - ﷺ -: \"شهرًا عيد لا يَنْقُصَانِ، شَهْرَا عِيدٍ: رَمَضَانُ وَذُو الحَجَّةِ\".\nحديث أبي بكرة أخرجه مسلم أيضًا (^٢). ونقل الداودي عن بعض العلماء أنه لم يروه أهل المدينة.\nوإسحاق (^٣) هذا هو ابن سويد بن هُبَيْرة العدوي عدي بن عبد مناة بن أد بن طابخة بن إلياس بن مضر، روى له البخاري حديثًا واحدًا مقرونًا وهو المذكور بعد في حديث أبي بكرة، الراوي عن عبد الرحمن بن أبي بكرة، عن أبيه، مات في الطاعون سنة إحدى وثلاثين ومائة.\n_________\n(^١) ورد بهامش (م): هو إسحاق بن راهويه، وفي هامش الأصل: ابن سويد، كذا في نسختي، وعليه ما رقمته عليه، والظاهر أنها للمستملي. اهـ\nووقع بين السطور رموز غير واضحة.\n(^٢) مسلم (١٠٨٩) كتاب: الصيام، باب: معنى قوله - ﵇ - شهرا عيد لا ينقصان.\n(^٣) ورد بهامش (م): \"إسحاق أي الذي هو من رجال السند لا المذكور بعد الترجمة في بعض النسخ.","vol":"13","page":95},{"text":"وعبد الرحمن بن أبي بكرة أول مولود ولد بالبصرة في الإسلام سنة أربع عشرة، ومات سنة ست وتسعين، ومات أبو بكرة نفيع بن مسروح سنة إحدى وخمسين بالبصرة. ولما خرَّج الترمذي حديث أبي بكرة حسنه، قَالَ: وقد روي عن عبد الرحمن بن أبي بكرة، عن النبي - ﷺ -\nمرسلًا (^١).\nوسمي شهر رمضان شهر عيد، وإنما العيد في شوال؛ لأنه قد يرى هلال شوال بعد الزوال من آخر يوم من رمضان، أو أنه لما قرب العيد من الصوم أضافته العرب إليه بما قرب منه، ذكرهما الأثرم، واختلف في معناه عَلَى تأويلين:\nأحدهما: لا ينقصان من سنة، أي غالبًا.\nوالثاني: لا ينقص ثوابهما بل ثواب الناقص كالكامل، وقد ذكرهما\nالبخاري أول الباب، أو المراد لا ينقص العمل في عشر ذي الحجة ولا رمضان، وفيه قوة، وبالأول قَالَ البزار: إن نقص أحدهما تم الآخر.\nوقَالَ الطحاوي: روى عبد الرحمن بن إسحاق، عن عبد الرحمن بن أبي بكرة، [عن أبيه] (^٢) عن النبي - ﷺ - أنه قَالَ: \"كل شهر حرام ثلاثون\" قَالَ: وليس بشيء لأن ابن إسحاق لا يقاوم خالد الحذاء، ولأن العيان يمنعه (^٣).\n_________\n(^١) الترمذي (٦٩٢) باب: ما جاء في شهرًا عيد لا ينقصان.\n(^٢) زيادة من الطحاوي.\n(^٣) \"شرح مشكل الآثار\" ٢/ ٦٢١ (١٣٣٨ - تحفة) وحديث أبي بكرة رواه ابن عبد البر في \"التمهيد\" ٢/ ٤٦ - ٤٧ من طريق مروان بن معاوية، عن عبد الرحمن بن إسحاق القرشي، عن عبد الرحمن بن أبي بكرة، عن أبيه مرفوعًا، وقال: حديث لا يحتج بمثله؛ لأنه يدور على عبد الرحمن بن إسحاق، وهو ضعيف. =","vol":"13","page":96},{"text":"وقال المهلب: روى زيد بن عقبة عن سمرة بن جندب مرفوعًا: \"شهرا عيد لا يكونان ثمانية وخمسين يومًا\".\nوبالثاني قَالَ الطحاوي والبيهقي (^١): والأحكام متكاملة فيهما لأن في الأول الصوم وفي الثاني الحج.\nفإن قلت: موضع العبادة من ذي الحجة لا يتأثر بالنقص؛ لأن موضع العبادة منه في أوله خاصة. فجوابه أنه قد يكون في أيام الحج من النقصان والإغماء مثل ما يكون في آخر رمضان، وذلك أنه قد يغمى هلال ذي القعدة ويقع فيه غلط بزيادة يوم أو نقصانه، فإذا كان ذَلِكَ وقع وقوف الناس بعرفة في ثامن ذي الحجة ومرة عاشره.\nوقد اختلف العلماء فيمن وقف بعرفة بخطأ شامل لجميع أهل الموقف في يوم قبل عرفة أو بعده، أيجزئ عنه؛ لأنهما لا ينقصان عند الله من أجر المتعبدين بالاجتهاد، كما لا ينقص أجر رمضان الناقص، والإجزاء هو قول عطاء والحسن وأبي حنيفة والشافعي،\n_________\n= وأورده الذهبي في \"ميزان الاعتدال\" ٣/ ٢٦٢ في ترجمة عبد الرحمن بن إسحاق أبو شيبة الواسطي (٤٨١٢) من طريق مروان بن معاوية، عن عبد الرحمن بن إسحاق. به. وقال الذهبي: عبد الرحمن ضعفوه، قال أحمد: ليس بشيء منكر الحديث، وقال يحيى بن معين: ضعيف، ومرة قال: متروك، وقال البخاري: فيه نظر. اهـ.\nوأورد متنه الهيثمي في \"المجمع\" ٣/ ١٤٧ وعزاه للطبراني في \"الكبير\" وقال: رجاله رجال الصحيح اهـ.، ولم أقف عليه في \"الكبير\" فلعله في الجزء المفقود من المعجم، وقول الهيثمي: رجاله رجال الصحيح، فيه نظر، إن كان طريق الطبراني هو نفس الطريق السابق الذي فيه عبد الرحمن بن إسحاق، وقد أجمعوا على ضعفه، إلا أنه قد يكون طريق الطبراني غير هذا الطريق والله أعلم.\n(^١) انظر: \"شرح معاني الآثار\" ٢/ ٥٨ - ٥٩، و\"سنن البيهقي\" ٤/ ٢٥٠ - ٢٥١.","vol":"13","page":97},{"text":"واحتج أصحاب الشافعي عَلَى جواز ذَلِكَ بصيام من التْبَسَتْ عليه المشهور أنه جائز أن يقع صيامه قبل رمضان وبعده، قالوا: كما يجزئ حج (^١) من وقف بعرفة قبل يوم عرفة أو بعده.\nوقال ابن القاسم: إن أخطئوا ووقفوا العاشر أجزأهم، وإن قدَّموا الوقوف يوم التروية أعادوا الوقوف من الغد ولم يجزئهم (^٢). وهذا يخرج عَلَى أصل مالك فيمن التَبَسَتْ عليه المشهور فصام شهرًا ثم تبين أنه أوقعه بعد رمضان، أنه يجزئه دون ما إذا أوقعه قبله، كمن اجتهد وصلى قبل الوقت أنه لا يجزئه، وقال بعض العلماء أنه لا يقع وقوف الثامن أصلًا؛ لأنه إن كان برؤية وقفوا التاسع، وإن كان بإغماء فالعاشر.\n_________\n(^١) ورد بهامش / ١٣١ ب/ ما نصه: ولا يخفي أن محل ذلك إذا لم يقع تقصير في طلب ثبوت الهلال.\n(^٢) انظر: \"المنتقى\" ٣/ ٨.","vol":"13","page":98},{"text":"<span data-type='title' id=toc-1432>١٣ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"لَا نَكْتُبُ وَلَا نَحْسُبُ</span>\"\n١٩١٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الأَسْوَدُ بْنُ قَيْسٍ، حَدَّثَنَا سَعِيدُ بْنُ عَمْرٍو أَنَّهُ سَمِعَ ابْنَ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"إِنَّا أُمَّةٌ أُمِّيَّةٌ، لَا نَكْتُبُ وَلَا نَحْسُبُ، الشَّهْرُ هَكَذَا وَهَكَذَا\". يَعْنِي: مَرَّةً تِسْعَةً وَعِشْرِينَ، وَمَرَّةً ثَلَاثِينَ. [انظر: ١٩٠٠ - مسلم: ١٠٨٠ (١٥) - فتح: ٤/ ١٢٦]\nذكر فيه حديث ابن عُمَرَ قال: قال النَّبِيِّ: \"إِنَّا أُمَّةٌ أُمِّيَّةٌ، لَا نَكْتُبُ وَلَا نَحْسُبُ، الشَّهْرُ هَكَذَا وَهَكَذَا\". يَعْنِي: مَرَّةً تِسْعَةً وَعِشْرِينَ، وَمَرَّةً ثَلَاثينَ.\nهذا الحديث أخرجه مسلم بلفظ: \"نحن أمة أمية لا نكتب ولا نحسب الشهر هكذا وهكذا وهكذا\" -وعقد الإبهام في الثالثة- والشهر هكذا وهكذا وهكذا\" يعني تمام ثلاثين (^١).\nوانفرد بإخراجه من حديث سعد بن أبي وقاص (^٢).\nوقال أبو حاتم: مرسل عن محمد بن سعد، عن رسول الله - ﷺ - (^٣)، ولأبي داود عن ابن مسعود: ما صمت مع رسول الله - ﷺ - تسعًا وعشرين أكثر مما صمنا ثلاثين (^٤).\n_________\n(^١) مسلم (١٠٨٠/ ١٥).\n(^٢) مسلم (١٠٨٦) باب: الشهر يكون تسعًا وعشرين.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٥٥ (٧٥٤).\n(^٤) أبو داود (٢٣٢٢) باب الشهر يكون تسعًا وعشرين يومًا، ورواه الترمذي (٦٨٩) باب ما جاء أن الشهر يكون تسعًا وعشرين، وأحمد ١/ ٣٩٧، ٤٤١، وابن خزيمة ٣/ ٢٠٨ (١٩٢٢) من طريق عيسى بن دينار، عن أبيه، عن عمرو بن الحارث بن أبي ضرار عن ابن مسعود .. قوله. قال المباركفوري في \"تحفة الأحوذي\" ٣/ ٣٠٢: حديث حسن، وصححه الألباني في \"صحيح أبي داود\" (٢٠١١).","vol":"13","page":99},{"text":"وعن عائشة مثله عند الدارقطني: إسناد حسن صحيح (^١)، ولابن ماجه مثله من حديث أبي هريرة (^٢).\nقَالَ أبو حاتم الرازي: وحديث ابن عباس رفعه: \"الشهر تسع وعشرون وثلاثون\" خطأ، والصحيح: عن عكرمة، عن رسول الله - ﷺ -، كذا رواه الحفاظ، فقيل له: فقد روي عن سماك، عن عبد الله بن شداد، عن عائشة أيضًا، فقال أبو زرعة: يخطئ من يقول ذلك (^٣).\nوخطَّأ أبو حاتم رواية من روى عنها مرفوعًا: \"إِنَّا أمّةٌ أُمِّيَّةٌ\" (^٤).\nإذا تقرر ذَلِك؛ فمعنى قوله: \"إنا أمة\" أي: جماعة قريش، مثل\n_________\n(^١) \"سنن الدارقطني\" ٢/ ١٩٨، ورواه أحمد ٦/ ٨١، ٩٠، والطبراني في \"الأوسط\" ٥/ ٢٥٧ (٥٢٤٩)، والبيهقي ٤/ ٢٥٠ كتاب: الصيام، باب: الشهر يخرج تسعًا وعشرين فيكمل صيامهم. من طريق إسحاق بن سعيد بن عمرو بن سعيد، عن أبيه، عن عائشة. به.\nوصححه الدارقطني كما ذكر المصنف، وقال الطبراني: لا يروى هذا الحديث، عن عائشة إلا بهذا الإسناد، تفرد به: إسحاق بن سعيد ا. هـ، وقال الهيثمي في \"المجمع\" ٤/ ١٤٧ رواه أحمد والطبراني في \"الأوسط\"، ورجال أحمد رجال الصحيح، وقال الحافظ في \"الفتح\" ٤/ ١٢٣: إسناده جيد، وقال الألباني في \"صحيح أبي داود\" ٧/ ٩٠، وسنده صحيح على شرطهما.\n(^٢) ابن ماجه (١٦٥٨) كتاب: الصيام، باب: ما جاء في الشهر تسع وعشرون، ورواه الترمذي في \"العلل الكبير\" ١/ ٣٣٢، والطبراني في \"الأوسط\" ٦/ ٣٠٧ (٦٤٨٦)، وأبو الشيخ في \"طبقات المحدثين بأصبهان\" ١/ ٣٢٠ من طريق القاسم بن مالك المزني، عن الجريري، عن أبي نضرة، عن أبي هريرة. به.\nوانظر: \"مصباح الزجاجة\" ٢/ ٦٣. وقال الألباني في \"صحيح ابن ماجه\" (١٣٤٥): حسن صحيح.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٣٣ (٦٨٠).\n(^٤) السابق ١/ ٢٣٩ (٦٩٧).","vol":"13","page":100},{"text":"قوله: ﴿وَأُمَّةً مِنَ النَّاسِ يَسْقُونَ﴾ [القصص: ٢٣].\nو\"أُمِّيَّةٌ\" أي: باقون عَلَى ما ولدت عليه الأمهات لا نكتب ولا نحسب، أو نسبة إلى الأم وصفتها؛ لأَن هذِه صفات النساء غالبًا.\nوقال الرشاطي: يعني نسبوا إلى ما عليه أمة العرب، وكانوا لا يكتبون، وقيل له: أمي نسبة إلى أم القرى مكة، وجعله الله أميًا خشية أن يرتاب المبطلون، إنما يسمع وحيًا فيبلغه ولم يأخذ عن كتب\nالأمم قبلنا، ولا بحساب نجوم.\nوقال: \"أمّةٌ أُمِّيَّةٌ\" لم تأخذ عن كتب الأمم قبلها، إنما أخذته عما جاء به الوحي من الله.\nومعنى: \"لَا نَحْسُبُ\" وهو بضم السين أي: لم نكلف في تعريف\nمواقيت صومنا ولا عبادتنا ما نحتاج فيه إلى معرفة حساب ولا كتاب، إنما ربطت عبادتنا بأعلام واضحة وأمور ظاهرة، يستوي في معرفة ذَلِكَ الحساب وغيرهم، ثم تمم هذا المعنى بإشارته بيده ولم يلفظ بعبارة عنه نزولًا إليها بما يفهمه الخرس والعجم، وحصل من إشارته بيده أن الشهر يكون ثلاثين، ومن خنسِه إبهامه في الثالثة أنه يكون تسعًا وعشرين.\nوعلى هذا أن من نذر أن يصوم شهرًا غير معين فله أن يصوم تسعًا وعشرين؛ لأن ذَلِكَ يقال له: شهر، كما أن من نذر صلاة أجزأه من ذَلِكَ ركعتان؛ لأنه أقل ما يصدق عليه الاسم، وكذا من نذر صومًا فصام يومًا أجزأه، وهو خلاف ما ذهب إليه مالك، فإنه قَالَ: لا يجزئه إذا صامه\nبالأيام إلا ثلاثون يومًا، فإن صامه بالهلال فعلى الرؤية.\nوفيه: أن يوم الشك من شعبان.\nوقال المهلب: في الحديث بيان لقوله: \"اقْدُرُوا لَهُ\" أن معناه إكمال العدد ثلاثين يومًا كما تأول الفقهاء، ولا اعتبار في ذَلِكَ بالنجوم","vol":"13","page":101},{"text":"والحساب، وهذا الحديث ناسخ لمراعاة النجوم بقوانين التعديل، وإنما المعول عَلَى الرؤية للأهلة التي جعلها الله مواقيت للناس في الصيام والحج والعدد والديون، وإنما لنا أن ننظر من علم الحساب ما يكون عيانًا أو كالعيان.\nوأما ما غمض حَتَّى لا يدرك إلا بالظنون ويكشف الهيئات الغائبة عن الأبصار، فقد نهينا عنه وعن تكلفه، وذلك أن رسول الله - ﷺ - إنما بعث إلى الأميين الذين لا يقرءون الكتب ولا يحسبون بالقوانين الغائبة، وإنما يحسبون الموجودات عيانًا.\nوفي الحديث مستند لمن رأى الحكم بالإشارة والإيماء لمن قَالَ: امرأته طالق وأشار بأصابعه الثلاث، فإنه يلزمه ثلاث تطليقات.","vol":"13","page":102},{"text":"<span data-type='title' id=toc-1433>١٤ - باب لَا يَتَقَدَّمَنَّ رَمَضَانَ بِصَوْمِ يَوْمٍ وَلَا يَوْمَيْنِ</span>\n١٩١٤ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَتَقَدَّمَنَّ أَحَدُكُمْ رَمَضَانَ بِصَوْمِ يَوْمٍ أَوْ يَوْمَيْنِ، إِلَّا أَنْ يَكُونَ رَجُلٌ كَانَ يَصُومُ صَوْمَهُ، فَلْيَصُمْ ذَلِكَ اليَوْمَ\". [مسلم: ١٠٨٢ - فتح: ٤/ ١٢٧]\nذكر حديث أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَتَقَدَّمَنَّ أَحَدُكُمْ رَمَضَانَ بِصَوْمِ يَوْمٍ أَوْ يَوْمَيْنِ، إِلَّا أَنْ يَكُونَ رَجُلٌ كَانَ يَصُومُ صَوْمَهُ، فَلْيَصُمْ ذَلِكَ اليَوْمَ\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، وسلف فقهه في باب: هل يقال رمضان؟ وانفرد داود فقال: لا يصح صومه أصلًا ولو وافق عادة له، وذهبت طائفة إلى أنه لا يجوز أن يصام آخر يوم من شعبان تطوعًا إلا أن يوافق صومًا كان يصومه، وأخذ بظاهر هذا الحديث، روي ذَلِكَ عن عمر وعلي وحذيفة وابن مسعود (^٢).\nومن التابعين سعيد بن المسيب والشعبي والنخعي والحسن وابن سيرين (^٣).\n_________\n(^١) مسلم (١٠٨٢) كتاب: الصيام، باب: لا تقدموا رمضان بصوم يوم أو يومين.\n(^٢) رواه عن عمر: ابن أبي شيبة ٢/ ٢٨٦ (٩٠٣٠) كتاب: الصيام، من كره أن يتقدم شهر رمضان بصوم، ٢/ ٣٢٢ (٩٤٨٩)، ٢/ ٣٢٤ (٩٥٠٧). والبيهقي ٤/ ٢٠٩ كتاب: الصيام، باب: النهي عن استقبال شهر رمضان بصوم، وعن علي: ابن أبي شيبة ٢/ ٢٨٦ (٩٠٢٩)، ٢/ ٣٢٢ (٩٤٨٩)، والبيهقي ٤/ ٢١٠. وعن حذيفة: ابن أبي شيبة ٢/ ٣٢٣ (٩٤٩٣، ٩٤٩٠)، والبيهقي ٤/ ٢١٠.\n(^٣) رواه عن الشعبي: ابن أبي شيبة ٢/ ٣٢٣ - ٣٢٤ (٩٤٩٥ - ٩٤٩٦، ٩٥٠٤ - ٩٥٠٥). وعن النخعي: ابن أبي شيبة ٢/ ٣٢٣ (٩٤٩٥، ٩٤٩٨، ٩٥٠٦) وعن =","vol":"13","page":103},{"text":"وهو قول الشافعي (^١). وكان ابن عباس، وأبو هريرة يأمران بفصل بين شعبان ورمضان بفطر يوم أو يومين، كما استحبوا أن يفصلوا بين صلاة الفريضة والنافلة بكلام أو قيام أو تقدم أو تأخر (^٢).\nقَالَ عكرمة: من صام يوم الشك فقد عصى الله ورسوله (^٣).\nوأجازت طائفة صومه تطوعًا، روي عن عائشة وأختها أسماء أنهما كانتا تصومان يوم الشك، وقالت عائشة: لأن أصوم يومًا من شعبان أحب إليَّ من أن أفطر يومًا من رمضان (^٤). وهو قول الليث والأوزاعي وأبي حنيفة وأحمد وإسحاق (^٥).\nوحجة هذا القول أنا أنما نكره صوم يوم الشك قطعًا أن يكون من رمضان أو عَلَى وجه المراعاة خوفًا أن يكون من رمضان فيلحق بالفرض ما ليس من جنسه، فأما إذا أخلص النية للتطوع فلم يحصل فيه معنى الشك، إنما نيتة أنه من شعبان فهو كما يصومه عن نذر أو قضاء رمضان، وإنما النهي عن أن يصومه عَلَى أنه إن كان من رمضان فذاك وإلا فهو تطوع.\n_________\n= الحسن: ابن أبي شيبة ٢/ ٢٨٦ (٩٠٣١)، ٢/ ٣٢٣ (٩٥٠٠). وعن ابن سيرين: عبد الرزاق في \"المصنف\" ٤/ ١٦٢ (٧٣٢٩)، وابن أبي شيبة ٢/ ٢٨٦ (٩٠٣١).\n(^١) انظر: \"البيان\" ٣/ ٥٥٨.\n(^٢) رواه عن ابن عباس: عبد الرزاق في \"المصنف\" ٤/ ١٥٨ (٧٣١١ - ٧٣١٢)، وابن أبي شيبة ٢/ ٢٨٥ (٩٠٢٢)، ٢/ ٢٨٦ (٩٠٣٣)، والبيهقي ٤/ ٢٠٨.\nوعن أبي هريرة: عبد الرزاق ٤/ ١٥٨ (٧٣١٣)، وابن أبي شيبة ٢/ ٢٨٥ (٩٠٢٥).\n(^٣) رواه عبد الرزاق ٤/ ١٦٠ (٧٣١٩)، وابن أبي شيبة ٢/ ٣٢٤ (٩٥٠٣).\n(^٤) رواه عنهما البيهقي ٤/ ٢١١.\n(^٥) انظر: \"المبسوط\" ٣/ ٦٣، \"المغني\" ٤/ ٣٢٦.","vol":"13","page":104},{"text":"واختلفوا إذا صامه عَلَى أنه من رمضان فقال مالك: سمعت أهل العلم ينهون عن أن يصام اليوم الذي يشك فيه من شعبان إذا نوى به رمضان، ويرون أن من صامه عَلَى غير رؤية ثم جاء المثبت أنه من رمضان عَلَى أن عليه قضاءه. قَالَ مالك: وعلى ذَلِكَ الأمر عندنا (^١).\nوفيه قول آخر، ذكر ابن المنذر عن عطاء وعمر بن عبد العزيز والحسن أنه إذا نوى صومه من الليل عَلَى أنه من رمضان، ثم علم بالهلال أول النهار أو آخره أنه يجزئه، وهو قول الثوري والأوزاعي وأبي حنيفة وأصحابه.\nوذهب ابن عمر إلى أنه يجوز صيامه إذا حَالَ دون الهلال ليلة ثلاثين من شعبان غير سحاب (^٢).\nويجزئهم من رمضان وإن ثبت بعد ذَلِكَ أن شعبان تسع وعشرون، وهو قول أحمد بن حنبل، وهو قول شاذ، وهذا صوم يوم الشك، وهو خلاف للحديث. وقول أهل المدينة أولى؛ لنهيه - ﷺ - أن يتقدم صوم رمضان؛ ولقول عكرمة وعمار: من صام يوم الشك فقد عصى أبا القاسم (^٣).\n_________\n(^١) انظر: \"المدونة\" ١/ ١٨٢.\n(^٢) رواه عبد الرزاق ٤/ ١٦١ (٧٣٢٣).\n(^٣) حديث عكرمة تقدم تخريجه قريبًا جدًا، وحديث عمار تقدم أيضا تخريجه باستيفاء، وسلف معلقًا قبل حديث (١٩٠٦) وصححه جمع من الأئمة، فراجعه.","vol":"13","page":105},{"text":"<span data-type='title' id=toc-1434>١٥ - باب قَوْلِ اللهِ جَلَّ ذِكْرُهُ: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾ إلى قوله: ﴿فَالآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللهُ لَكُمْ﴾ [البقرة: ١٨٧]</span>\n١٩١٥ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ ﵁ قَالَ: كَانَ أَصْحَابُ مُحَمَّدٍ - ﷺ - إِذَا كَانَ الرَّجُلُ صَائِمًا، فَحَضَرَ الإِفْطَارُ، فَنَامَ قَبْلَ أَنْ يُفْطِرَ لَمْ يَأْكُلْ لَيْلَتَهُ وَلَا يَوْمَهُ حَتَّى يُمْسِيَ، وَإِنَّ قَيْسَ بْنَ صِرْمَةَ الأَنْصَارِيَّ كَانَ صَائِمًا، فَلَمَّا حَضَرَ الإِفْطَارُ أَتَى امْرَأَتَهُ، فَقَالَ لَهَا أَعِنْدَكِ طَعَامٌ؟ قَالَتْ: لَا، وَلَكِنْ أَنْطَلِقُ فَأَطْلُبُ لَكَ. وَكَانَ يَوْمَهُ يَعْمَلُ، فَغَلَبَتْهُ عَيْنَاهُ، فَجَاءَتْهُ امْرَأَتُهُ، فَلَمَّا رَأَتْهُ قَالَتْ: خَيْبَةً لَكَ. فَلَمَّا انْتَصَفَ النَّهَارُ غُشِيَ عَلَيْهِ، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَنَزَلَتْ هَذِهِ الآيَةُ: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾ فَفَرِحُوا بِهَا فَرَحًا شَدِيدًا، وَنَزَلَتْ ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الخَيْطُ الأَبْيَضُ مِنَ الخَيْطِ الأَسْوَدِ﴾. [٤٥٠٨ - فتح: ٤/ ١٢٩]\nذكر فيه حديث البَرَاءِ ﵁ قَالَ: كَانَ أَصْحَابُ مُحَمَّدٍ - ﷺ - إِذَا كَانَ الرَّجُلُ صَائِمًا، فَحَضَرَ الإِفْطَارُ، فَنَامَ قَبْلَ أَنْ يُفْطِرَ لَمْ يَأْكُلْ لَيْلَتَهُ وَلَا يَوْمَهُ حَتَّى يُمْسِيَ، وَإِنَّ قَيْسَ بْنَ صِرْمَةَ الأَنْصَارِيَّ … الحديث إلى قوله: فَنَزَلَتْ هذِه الآيَةُ: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ﴾.\nهذا الحديث من أفراده، لم يخرجه مسلم إلا نزول الآية ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الخَيْطُ الأَبْيَضُ﴾ إلى قوله ﴿إِلَى اَلَّيلِ﴾ [البقرة: ١٨٧]، وتابع البخاري عَلَى قيس بن صرمة: الترمذي وابن خزيمة والدارمي وجماعات (^١).\n_________\n(^١) الترمذي (٢٩٦٨) كتاب: التفسير، باب: ومن سورة البقرة، أحمد ٤/ ٢٩٥، =","vol":"13","page":106},{"text":"وقال أبو نعيم في \"الصحابة\": صرمة بن أنس -وقيل: ابن قيس- الخطمي الأنصاري الشاعر نزلت فيه ﴿وَكُلُواْ وَاَشْرَبُواْ﴾ [البقرة: ١٨٧] الآية ثم ساق من حديث صرمة بن أنس: أتى النبي - ﷺ - عشية من العشيان وقد جهده الصوم فقال له: \"مالك يا قيس، أمسيت طليحًا .. \" الحديث (^١)، وكذا ذكره أبو داود في \"سننه\" (^٢) ومقاتل في \"تفسيره\".\nوقال ابن عبد البر: صرمة بن أبي أنس -قيس- بن مالك البخاري، أبو قيس. وقال بعضهم: صرمة بن مالك نسبه إلى جده، وهو الذي نزل فيه وفي عمر ﴿أُحِلَّ لَكُم ليلَةَ اَلصِيَام﴾ [البقرة: ١٨٧] (^٣) كذا هو في \"أسباب النزول\" للواحدي (^٤).\nوقال الداودي: ما ذكره البخاري من كونه قيس بن صرمة أخشى أنه ليس بمحفوظ، إنما هو صرمة بن قيس، وبخط الدمياطي قيل: نزلت في ابنه قيس، والأشبه: صرمة، ترهب في الجاهلية ثم أسلم وشهد أحدًا.\nوفي كتاب ابن الأثير من حديث أبي هريرة: ضمرة بن أنس (^٥)، ولعله تصحيف.\n_________\n= الدارمي ٢/ ١٠٥٣ - ١٠٥٤ (١٧٣٥) كتاب: الصيام، باب: متى يمسك المتسحر عن الطعام والشراب، ابن خزيمة ٣/ ٢٠٠ - ٢٠١ (١٩٠٤) كتاب: الصوم، باب: ما كان الصائم عنه .. وابن حبان ٨/ ٢٤٠ (٣٤٦٠) كتاب: الصوم، باب: السحور، البيهقي ٤/ ٢٠١.\n(^١) \"معرفة الصحابة\" لأبي نعيم الأصبهاني ٣/ ١٥٢٤ ترجمة (١٤٨٤) حديث (٣٨٦٤)، والحديث رواه أيضًا الطبري في \"تفسيره\" ٢/ ١٧٢ - ١٧٣ (٢٩٥٧).\n(^٢) أبو داود (٢٣١٤) كتاب: الصيام، باب: مبدأ فرض الصيام.\n(^٣) \"الاستيعاب في أسماء الأصحاب\" ٢/ ٢٩٠ (١٢٤٤).\n(^٤) \"أسباب النزول\" ١/ ٥٣ - ٥٤ (٩١ - ٩٢).\n(^٥) \"أسد الغابة في معرفة الصحابة\" لابن الأثير ٣/ ٥٨ (٢٥٧٠).","vol":"13","page":107},{"text":"وقال السهيلي: حديث صرمة بن أبي أنس -قيس بن صرمة- الذي أنزل الله فيه وفي عمر ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ﴾ [البقرة: ١٨٧] إلى قوله: ﴿وَعَفَا عَنْكُمْ﴾ [البقرة: ١٨٧] فهذِه في عمر، ثم قال:\n﴿وَكُلُواْ وَاَشرَبُواْ﴾ إلى آخر الآية.\nفهذِه في صرمة بن أنس، بدأ الله بقصة عمر لفضله، ثم بقصة صرمة (^١).\nإذا تقرر ذَلِكَ:\nفالرفث (^٢) كلمة جامعة لكل ما يريده الرجل من النساء، قاله الزجاج (^٣).\nوقوله: ﴿هُنَّ لِبَاس لَّكُم﴾ أي: سكن، أو من الملابسة وهو الاختلاط والاجتماع، والعرب تسمي المرأة لباسًا.\n﴿تَختَانُونَ﴾ من الخيانة أي: تخونون أنفسكم بارتكابكم ما حرم عليكم. والمباشرة: الجماع من البشرة ﴿وَابْتَغُوا مَاكَتَبَ اللهُ لَكُم﴾ الولد أو الجماع. وقال ابن عباس: ليلة القدر (^٤)، وهو غريب.\nوقولها: (فَلَمَّا رَأَتْهُ قَالَتْ: خَيْبَةً لَكَ). هي من خاب يخيب إذا لم ينل ما طلب.\n_________\n(^١) \"الروض الأنف\" ٢/ ٢٨٧.\n(^٢) ورد بهامش (م) / ١٣٤ أ/ ما نصه: الرفث بسكون الفاء مصدر رفث يرفث من باب قصد وضرب وكذب: فحش الكلام، وبالفتح الاسم رفث اسم لما يريد الرجال من النساء والحكمة، وضد الصواب رقد أي: دنا.\n(^٣) انظر: \"معالم التنزيل\" ١/ ٢٠٦.\n(^٤) رواه الطبري ٢/ ١٧٦ (٢٩٨٥ - ٢٩٨٦)، وابن أبي حاتم ١/ ٣١٧ (١٦٨٣)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٥٩ لابن جرير وابن المنذر وابن أبي حاتم.","vol":"13","page":108},{"text":"وذكر إسماعيل بن إسحاق عن زيد بن أسلم وإبراهيم التيمي قالا: كان المسلمون في أول الإسلام يفعلون كما يفعل أهل الكتاب إذا نام أحدهم لم يطعم حَتَّى تكون القابلة، فنسخ الله ذَلِكَ. وقال مجاهد: كان رجال من المسلمين يختانون أنفسهم في ذَلِكَ فعفا الله عنهم، وأحل لهم الأكل والشرب والجماع بعد الرقاد وقبله في الليل كله (^١).\n_________\n(^١) رواه الطبري ٢/ ١٧٢ (٢٧٥٣)، وعزاه في \"الدر المنثور\" ١/ ٣٥٨ لعبد بن حميد والطبري.","vol":"13","page":109},{"text":"<span data-type='title' id=toc-1435>١٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الخَيْطُ الأَبْيَضُ مِنَ الخَيْطِ الأَسْوَدِ مِنَ الفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ [البقرة: ١٨٧]</span>\nفِيهِ البَرَاءُ عَنِ النَّبِيِّ - ﷺ -.\n\n١٩١٦ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا هُشَيْمٌ قَالَ: أَخْبَرَنِي حُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ ﵁ قَالَ: لَمَّا نَزَلَتْ: ﴿حَتَّى يَتَبَيَّنَ لَكُمُ الخَيْطُ الأَبْيَضُ مِنَ الخَيْطِ الأَسْوَدِ﴾ عَمَدْتُ إِلَى عِقَالٍ أَسْوَدَ وَإِلَى عِقَالٍ أَبْيَضَ، فَجَعَلْتُهُمَا تَحْتَ وِسَادَتِي، فَجَعَلْتُ أَنْظُرُ فِي اللَّيْلِ فَلَا يَسْتَبِينُ لِي، فَغَدَوْتُ عَلَى رَسُولِ اللهِ - ﷺ - فَذَكَرْتُ لَهُ ذَلِكَ، فَقَالَ: \"إِنَّمَا ذَلِكَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَارِ\". [٤٥٠٩، ٤٥١٠ - مسلم: ١٠٩٠ - فتح: ٤/ ١٣٢].\n\n١٩١٧ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ عَنْ سَهْلِ بْنِ سَعْدٍ ح. حَدَّثَنِي سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ مُحَمَّدُ بْنُ مُطَرِّفٍ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: أُنْزِلَتْ: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الخَيْطُ الأَبْيَضُ مِنَ الخَيْطِ الأَسْوَدِ﴾ وَلَمْ يَنْزِلْ مِنَ الفَجْرِ، فَكَانَ رِجَالٌ إِذَا أَرَادُوا الصَّوْمَ رَبَطَ أَحَدُهُمْ فِي رِجْلِهِ الخَيْطَ الأَبْيَضَ وَالخَيْطَ الأَسْوَدَ، وَلَمْ يَزَلْ يَأْكُلُ حَتَّى يَتَبَيَّنَ لَهُ رُؤْيَتُهُمَا، فَأَنْزَلَ اللهُ بَعْدُ: ﴿مِنَ الفَجْرِ﴾ فَعَلِمُوا أَنَّهُ إِنَّمَا يَعْنِي اللَّيْلَ وَالنَّهَارَ. [٤٥١١ - مسلم: ١٩٠١ - فتح: ٤/ ١٣٢]\nثم ذكر حديث عَدِيِّ بْنِ حَاتِمٍ قَالَ: لَمَّا نَزَلَتْ: ﴿حَتَّى يَتَبَيَّنَ لَكُمُ الخَيْطُ الأَبْيَضُ﴾ .. الحديث.\nوحديث سهل بن سعد من طريقين: عنه لما أُنْزِلَتْ: ﴿كُلُوا وَاشْرَبُوا﴾.","vol":"13","page":110},{"text":"حديث البراء سلف في الباب قبله (^١).\nوحديث عدي وسهل أخرجهما مسلم أيضًا (^٢)، وخرج حديث عدي في التفسير أيضًا، وقال: \"إن وسادك إذًا لعريض\" (^٣) وقال في رواية: \"إنك لعريض القفا\" (^٤)\nوفي سند حديث عدي، حُصين بن عبد الرحمن بضم الحاء، كذا حيث وقع بلا كنية، فإن كني به فهو بفتح أوله.\nوالعقال فيه، الحبل.\nوقال الداودي في حديث سهل بن سعد: أحسب أنه غير المحفوظ، وإنما المحفوظ حديث عدي؛ لأن البيان لا يؤخر عن وقت الحاجة، وإن كان محفوظًا فإنما كان هو الذي فرض عليهم ثم نسخ بالفجر.\nوالخيط: اللون عند أهل اللغة، وبيانه في حديث عدي: سواد الليل وبياض النهار، فخيط الفجر بياض الصبح أول ما يبدو يمتد كالخيط ثم ينتشر.\nوروي عن حذيفة أنه لما طلع الفجر تسحر ثم صلى (^٥)، وروي معناه عن ابن مسعود (^٦).\n_________\n(^١) برقم (١٩١٥).\n(^٢) مسلم (١٠٩٠ - ١٠٩١) كتاب الصيام، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر، وأن له الأكل وغيره حتى يطلع الفجر.\n(^٣) سيأتي برقم (٤٥٠٩).\n(^٤) سيأتي برقم (٤٥١٠).\n(^٥) رواه ابن أبي شيبة ٢/ ٢٧٧ (٨٩٣٥) كتاب: الصيام، من كان يستحب تأخير السحور.\n(^٦) رواه ابن أبي شيبة ٢/ ٢٧٧ (٨٩٣١).","vol":"13","page":111},{"text":"وقال مسروق: لم يكونوا يعدون الفجر فجر كم، إنما كانوا يعدون الفجر الذي يملأ الطرق والبيوت (^١).\nوقال أبو عبيد: الخيط الأبيض: هو الصبح المصدق، والأسود: هو الليل، والخيط: هو النور.\nواختلف العلماء في الوقت الذي يحرم فيه الطعام والشراب عَلَى من يريد الصوم كما فرضه ابن المنذر، فقال الأربعة وأبو ثور: إنه يحرم عند اعتراض الفجر الآخر في الأفق وهو المنتشر ضوءه معترضًا به.\nوروي معناه عن عمر وابن عباس، وهو قول عطاء وعوام علماء الأمصار (^٢).\nوفيه: قول ثان رويناه عن أبي بكر الصديق وعلي وحذيفة وابن مسعود وغيرهم، فروينا عن سالم بن عبيد الله أن أبا بكر الصديق نظر إلى الفجر مرتين ثم تسحر في الثالثة، ثم قام فصلى ركعتين، ثم أقام بلال الصلاة (^٣).\nوعن علي أنه قَالَ حين صلى الفجر: الآن حين تبين لكم الخيط الأبيض من الخيط الأسود (^٤).\n_________\n(^١) تقدم.\n(^٢) انظر: \"المبسوط\" ٣/ ٥٤، \"أحكام القرآن\" ١/ ٩٢، \"البيان\" ٣/ ٤٩٧، \"المغني\" ٤/ ٣٢٥.\n(^٣) رواه ابن أبي شيبة ٢/ ٢٧٧ (٨٩٢٩) كتاب: الصيام، من كان يستحب تأخير السحور، والطبري ٢/ ١٨٠ (٣٠١٢).\n(^٤) رواه الطبري ٢/ ١٨٠ (٣٠٠٩)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٦١ للفريابي وعبد بن حميد والطبري.","vol":"13","page":112},{"text":"وروينا عن حذيفة أنه لما طلع الفجر تسحر ثم صلى (^١).\nوروينا عن ابن مسعود مثله (^٢) زاد الطحاوي قَالَ زر: تسحرت ثم انطلقت إلى المسجد فمررت بمنزل حذيفة، فدخلت عليه فأمرني بلقحة، فحلبت، ثم قَالَ: ادن فكل. فقلت إني أريد الصيام. فقال: وأنا أريد الصيام. فأكلنا وشربنا، ثم أتينا المسجد فأقمت الصلاة، فلما صلى حذيفة قَالَ: هكذا فعل رسول الله - ﷺ -. قلت: أبعد الصبح؟ قَالَ: نعم هو الصبح، غير أن الشمسَ لم تطلع (^٣).\nقَالَ النسائي: لا نعلم أحدًا رفعه غير عاصم. ورواه من طريق شعبة عن عدي بن ثابت عن زر، ومن طريق إبراهيم، عن صلة، ولم يرفعاه، قَالَ: فإن كان رفعه صحيحًا فمعناه أنه قرب النهار كقوله تعالى: ﴿فَإذَا بَلَغنَ أَجَلَهُنَّ﴾ [البقرة: ٢٣٤] أي: قاربن قربنا (^٤) المنازل إذا قارب، وروى حماد عن أبي هريرة أنه سمع النداء والإناء عَلَى يده فقال: أحرزتها ورب الكعبة (^٥).\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٢٧٧ - ٢٧٨ (٨٩٣٥، ٨٩٣٧، ٨٩٣٩)، والطبري ٢/ ١٧٩ (٣٠٠٦ - ٣٠٠٨).\n(^٢) رواه ابن أبي شيبة ٢/ ٢٧٧ (٨٩٣١)، والطبري ٢/ ١٨٠ (٣٠١١).\n(^٣) رواه أحمد ٥/ ٣٩٦، والطحاوي في \"شرح معاني الآثار\" ٢/ ٥٢ كتاب: الصيام، باب: الوقت الذي يحرم فيه الطعام على الصيام، وفي \"شرح مشكل الآثار\" ٢/ ٦٢٣ - ٦٢٤ (١٣٤١) (تحفة). من طريق حماد بن سلمة، عن عاصم بن بهدلة، عن زر بن حبيش، به.\n(^٤) بياض في (م) بمقدار كلمة.\n(^٥) ذكره ابن حزم في \"المحلى\" ٦/ ٢٣٣. من طريق حماد بن سلمة، ثنا حميد، عن أبي رافع أو غيره عن أبي هريرة، به، وقال الألباني في \"صحيح أبي داود\" ٧/ ١١٧ - ١١٨: إسناد صحيح موقوف.","vol":"13","page":113},{"text":"وقال هشام: كان عروة يأمرنا بهذا، يعني: إذا سمع النداء والإناء عَلَى يده، فلا يضعه حَتَّى يقضي حاجته منه. ورواه الحسن عن النبي - ﷺ - مرسلًا (^١).\nقلت: هو في \"سنن أبي داود\" عن أبي هريرة مسندًا، وأخرجه الحاكم في \"مستدركه\" ثم قَالَ: صحيح عَلَى شرط مسلم، ولم يخرجاه (^٢).\n_________\n(^١) رواه أحمد ٢/ ٤٢٣، وعبد الرزاق في \"المصنف\" ٤/ ١٧٢ - ١٧٣ (٧٣٦٩).\n(^٢) أبو داود (٢٣٥٠) كتاب: الصوم، باب: في الرجل يسمع النداء والإناء على يده، \"المستدرك\" ١/ ٢٠٣، كتاب الصلاة، ١/ ٤٢٦ كتاب: الصوم ٢/ ٤٢٣، ٢/ ٥١٠، ورواه أيضًا الطبري ٢/ ١٨١ (٣٠٢٣)، والدارقطني ٢/ ١٦٥، والبيهقي ٤/ ٢١٨ من طريق حماد بن سلمة، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، مرفوعًا، به.\nورواه أحمد ٢/ ٥١٠، والحاكم ١/ ٢٠٣، ٢٠٥، والطبري ١٨١/ ٢ (٣٠٢٤)، والبيهقي ٤/ ٢١٨ من طريق حماد بن سلمة، عن عمار بن أبي عمار، عن أبي هريرة، مرفوعًا به. وزاد فيه: وكان المؤذن يؤذن إذا بزغ الفجر.\nوالحديث صححه الحاكم على شرط مسلم -كما ذكر المصنف- وقال ابن أبي حاتم سألت أبي عن حديث محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، عن النبي - ﷺ - قال: \"إذا سمع أحدكم .. \" الحديث، وحديث حماد، عن عمار بن أبي عمار، عن أبي سلمة، عن أبي هريرة، عن النبي - ﷺ - مثله، فقال أبي: هذان الحديثان ليسا بصحيحين، أما حديث عمار فعن أبي هريرة موقوف، وعمار ثقة، والحديث الآخر ليس بصحيح ا. هـ \"علل ابن أبي حاتم\" ١/ ١٢٣ - ١٢٤ (٣٤٠)، ١/ ٢٥٦ - ٢٥٧ (٧٥٩) بتصرف يسير.\nوصححه عبد الحق الإشبيلي في \"الأحكام الوسطي\" ٢/ ٢١٢ فأورده وسكت، وسكوته عنه تصحيح له كما نص هو على ذلك في مقدمته للكتاب ١/ ٦٦ فقال: \"وإن لم تكن فيه عله كان سكوتي عنه دليلًا على صحته. ا. هـ وهذِه الفائدة من \"صحيح أبي داود\" ٧/ ١١٥.\nوتعقب ابن القطان عبد الحق الإشبيلي فقال: سكت عنه عبد الحق، وهو حديث =","vol":"13","page":114},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= مشكوك في رفعه في الموضع الذي نقله منه -قلت: يقصد \"سنن أبي داود\"- قال أبو داود: حدثنا عبد الأعلى بن حماد، أظنه، عن حماد، عن محمد بن عمرو، عن أبي سلمة، به. هكذا في رواية ابن الأعرابي عن أبي داود (أظنه) عن حماد وهي متسعة للتشكك في رفعه واتصاله، وإن كان غيره لم يذكر ذلك عن أبي داود فهو بذكره إياه قد قدح في الخبر الشك، ولا يدرؤه إسقاط من أسقطه، فإنه إما أن يكون شك بعد اليقين، فذلك قادح، أو تيقن الشك، فلا يكون قادحًا، ولم يتعين هذا الأخير، فبقي مشكوكًا فيه ا. هـ \"بيان الوهم والإيهام\" ٢/ ٢٨٢ (٢٧٧).\nوكلام ابن القطان هذا ذكره عنه ابن القيم، وسكت عليه، فكأنما أقره على قوله، \"مختصر سنن أبي داود\" ٣/ ٢٣٣.\nوهذا الحديث أورده الحافظ ابن حجر في \"إتحاف المهرة\" ١٦/ ١١٩ - ١٢٠ (٢٠٤٧٩) وعزاه للدارقطني والحاكم وأحمد وقال: قال الدارقطني: رجاله كلهم ثقات ا. هـ.\nقلت: قول الدارقطني هذا غير موجود في \"سننه\" التي فيها الحديث فلعله في مصدر آخر، والله أعلم.\nوالحديث صححه الشيخ أحمد شاكر، وتعقب ابن القطان قائلًا: لست أدري من أين جاء ابن القطان بهذا، والذي في \"سنن أبي داود\": حدثنا عبد الأعلى حدثنا حماد، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة. فهذا إسناد متصل بالسماع صحيح، ثم قد رواه أحمد: حدثنا غسان حدثنا حماد بن سلمة عن محمد بن عمرو به، وغسان: هو ابن الربيع، وهو ثقة، ثم رواه أيضًا: حدثنا روح، حدثنا حماد عن عمار بن أبي عمار، عن أبي هريرة. مثله. فهذِه أسانيد ثلاثة متصلة صحيحة ا. هـ \"مختصر سنن أبي داود\" ٣/ ٢٣٣.\nوصححه الألباني في \"الصحيحة\" (١٣٩٤) و\"صحيح أبي داود\" (٢٠٣٥) وفيه ردٌّ بديع رائع على ابن القطان، فليراجع.\nوقال فيه أيضًا متعقبًا أبا حاتم في تضعيفه للحديث: إني أرى أن الصواب لم يكن حليف أبي حاتم حين ضعف الحديثين من طريقي محمد بن عمرو، وعمار بن أبي عمار، عن أبي سلمة، عن أبي هريرة! ومن الغريب، أنه لم يذكر الحجة في جزمه بأن حديث عمار الثقة موقوف! وقد رواه حماد الثقة عنه مرفوعًا، والمفروض أن =","vol":"13","page":115},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= يذكر المخالف له في ذلك، ثم كيف يجزم بعدم صحة الحديث، وله المخالف له في ذلك، ثم كيف يجزم بعدم صحة الحديث، وله شواهد موصولة أخرى يقطع الواقف عليها بأن الحديث صحيح بلا ريب؟! ا. هـ \"صحيح أبي داود\" ٧/ ١١٨.\nقلت: هذِه الشواهد التي أشار إليها الشيخ هي من حديث جابر وبلال وأبي أمامة وأنس بن مالك وابن عمر.\nحديث جابر رواه: أحمد ٣/ ٣٤٨ من طريق ابن لهيعة، عن أبي الزبير قال: سألت جابرًا عن الرجل يريد الصيام، والإناء على يده ليشرب منه فيسمع النداء، قال جابر: كنا نحدث أن النبي - ﷺ - قال: \"ليشرب\".\nقال الهيثمي في \"المجمع\" ٣/ ١٥٣: إسناده حسن؛ وقال الألباني في \"الصحيحة\" ٣/ ٣٨٣: هذا إسناد لا بأس به في الشواهد، وتابعه الوليد بن مسلم: نا ابن لهيعة به، أخرجه أبو الحسين الكلابي في \"نسخة أبي العباس طاهر بن محمد\" ورجاله ثقات رجال مسلم، غير ابن لهيعة فإنه سيء الحفظ. ا. هـ وحديث جابر هذا ذكره المصنف -﵀- بعد حديث أبي هريرة.\nوحديث بلال رواه: أحمد ٦/ ١٢، ١٣، والطبري ٢/ ١٨١ (٣٠٢٦)، والشاشي ٢/ ٣٦٨ - ٣٦٩ (٩٧٢ - ٩٧٥)، والطبراني ١/ ٣٥٥ - ٣٥٦ (١٠٨٣) عن بلال قال: أتيت النبي - ﷺ - أوذنه بالصلاة وهو يريد الصوم، فدعا بإناء فشرب، ثم ناولني\nفشربت ثم خرج إلى الصلاة.\nقال الهيثمي في \"المجمع\" ٣/ ١٥٢: رواه أحمد والطبراني ورجالهما رجال الصحيح، وصححه الألباني في \"الصحيحة\" ٣/ ٣٨٣.\nوحديث أبي أمامة رواه: الطبري ٢/ ١٨١ (٣٠٢٥) من طريق أبي غالب عن أبي أمامة قال: أقيمت الصلاة والإناء في يد عمر، قال: أشربها يا رسول الله؟ قال: \"نعم\"، فشربها.\nقال الألباني في \"الصحيحة\" ٣/ ٣٨٢: إسناده حسن.\nوحديث أنس رواه البزار كما في \"كشف الأستار\" (٩٨٣) من طريق مطيع بن راشد عن توبة العنبري أنه سمع أنس بن مالك قال: قال رسول الله - ﷺ -: انظر من في المسجد فادعه، فدخلت -يعني المسجد- فإذا أبو بكر وعمر ﵄ فدعوتهما .. الحديث، قال الهيثمي في \"المجمع\" ٣/ ١٥٢؛ والحافظ في \"مختصر =","vol":"13","page":116},{"text":"وعن جابر مثله، أخرجه القاضي يوسف بن حماد بن زيد في كتاب \"الصيام\" (^١).\nوقال بعض أهل العلم فيما حكاه الحازمي (^٢): إن حديث حذيفة كان في أول الأمر ثم نسخ بدليل حديثي الباب، وتأول بعضهم قوله في حديث عدي: \"إِنَّمَا ذَلِكَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَارِ\" قال بياض النهار أن ينتشر في الطرق والسكك والبيوت وقت صلاة المسفرين بصلاة الصبح. وذكر إسحاق بن راهويه عن وكيع أنه سمع الأعمش يقول: لولا الشهرة لصليت الغداة ثم تسحرت.\nوقال إسحاق بعد أن ذكر ما ذكرناه عن أبي بكر وعلي وحذيفة: هؤلاء لم يروا فرقًا بين الأكل وبين الصلاة المكتوبة، رأوا أن يصلي المكتوبة بعد طلوع الفجر المعترض مباحًا، ورأوا الأكل بعد طلوع الفجر المعترض مباحًا حَتَّى يتبين بياض النهار من سواد الليل. ومال إسحاق إلى القول الأول، ثم قَالَ من غير أن يطعن في هؤلاء الذين تأولوا الرخصة في الوقت: فمن أكل في ذَلِكَ الوقت فلا قضاء عليه ولا كفارة إذا كان متأولًا.\n_________\n= زوائد البزار\" (٦٩٥): إسناده حسن.\nوحديث ابن عمر رواه: الطيالسي ٣/ ٤١٤ (٢٠١٠)، وعبد بن حميد ٢/ ٥٢ - ٥٣ (٨٥٠)، وابن عدي في \"الكامل\" ٧/ ١٦١ في ترجمة قيس بن الربيع (١٥٨٦) من طريق قيس بن الربيع، عن زهير بن أبي ثابت عن تميم بن عياض، عن ابن عمر قال: كان علقمة بن علاثة عند رسول الله - ﷺ - فجاء بلال يؤذنه بالصلاة، فقال رسول الله - ﷺ -: رويدًا يا بلال يتسحر علقمة. قال: وهو يتسحر برأس. وانظر: \"الصحيحة\" (١٣٩٤).\n(^١) تقدم تخريجه في شواهد حديث أبي هريرة السابق له.\n(^٢) \"الاعتبار في الناسخ والمنسوخ\" للحازمي ص: ١١٢.","vol":"13","page":117},{"text":"وقال الطحاوي، ولم يذكر حديث أبي بكر ولا علي، ولا فعل أبي هريرة وابن مسعود: حديث حذيفة يدل عَلَى أن وقت الصيام طلوع الشمس، وأن ما قبل طلوع الشمس في حكم الليل (^١).\nوهذا يحتمل عندنا أن يكون بعدما أنزل الله ﴿حَتَّى يَتَبَيَّنَ لَكُمُ الخَيْطُ الأَبْيَضُ مِنَ الخَيْطِ الأَسْوَدِ﴾ قبل أن ينزل ﴿مِنَ الفَجْرِ﴾ عَلَى ما في حديث سهل، وذهب علم ذَلِكَ عن حذيفة وعلمه غيره، فعمل حذيفة بما علم ولم يعلم الناسخ فصار إليه، ومن علم شيئًا أولى ممن لم يعلم.\nوقال ابن قدامة: ﴿الخَيْطُ الأَبْيَضُ﴾ هو: الصباح، وأن السحور\nلا يكون إلا قبل الفجر، قَالَ: وذلك إجماع لم يخالف فيه إلا الأعمش وحده، وقد شذَّ، ولم يعرج أحد عَلَى قوله، قال والنهار الذي يجب صيامه من طلوع الفجر إلى الغروب، هذا قول جماعة المسلمين (^٢).\nوقال الطبري: الصوم إنما هو في النهار، والنهار عندهم من طلوع الشمس وآخره غروبها (^٣)، هذا ليس بصحيح منه كما نبه عليه القرطبي (^٤)؛ لأن الله تعالى أمر بصوم ما يقال عليه يوم لا ما يقال عليه نهار، وكأنه لم يسمع قوله تعالى: ﴿أَيَّامًا مَّعدُوَدَاتٍ﴾ [البقرة: ١٨٤].\nواحتج أصحاب مالك للقول الأول فقالوا: الصائم يلزمه اعتراف طرفي النهار، وذلك لا يكون إلا بتقديم شيء وإن قلَّ من السحر، وأخذ شيء من الليل؛ لأن عليه أن يدخل في إمساك أول جزء من اليوم بيقين، كما عليه أن يدخل في أول رمضان بيقين، والأكل مناف\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٥٢.\n(^٢) \"المغني\" ٤/ ٣٢٥.\n(^٣) \"تفسير الطبري\" ٢/ ١٨٠ - ١٨١.\n(^٤) \"تفسير القرطبي\" ٢/ ٣١٩.","vol":"13","page":118},{"text":"لأول جزء من الإمساك، فينبغي له أن يقدم الإمساك ليتحقق له أنه حصل في طلوع الفجر ممسكًا، ومن أكل حين يتبين له الفجر ويعلمه فقد جعل أكلًا في أول الصوم.\nواختلفوا فيمن أكل وهو شاك في طلوع الفجر، فقالت طائفة: الأكل والشرب مباح حَتَّى يتيقن طلوع الفجر.\nوروى سفيان عن أبان عن أنس عن الصديق قَالَ: إذا نظر الرجلان إلى الفجر فقال أحدهما: طلع. وقال الآخر: لم يطلع. فليأكل حَتَّى يتبين لهما (^١).\nوعن ابن عباس قَالَ: أحل الله الأكل والشرب ما شككت (^٢).\nوروى وكيع عن عمارة بن زاذان عن مكحول قَالَ: رأيت ابن عمر أخذ دلوًا من زمزم ثم قَالَ لرجلين: أطلع الفجر؟ فقال أحدهما: لا، وقال الآخر: نعم، فشرب (^٣).\nومكحول هذا ليس بالشامي، وهو قول عطاء وأبي حنيفة والأوزاعي والشافعي وأحمد وأبي ثور، كلهم قَالَ: لا قضاء عليه، وليس كمن يأكل وهو يشك في غروب الشمس إذ الأصل بقاء النهار، والأصل هناك بقاء الليل (^٤).\nوقال مالك: من أكل وهو شاك في الفجر فعليه القضاء (^٥).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ١٧٢ (٧٣٦٥) باب: الطعام والشراب مع الشك.\n(^٢) رواه عبد الرزاق ٤/ ١٧٢ (٧٣٦٧)، وابن أبي شيبة ٢/ ٢٨٩ (٩٠٦٧).\n(^٣) رواه ابن أبي شيبة ٢/ ٢٨٨ (٩٠٦٠).\n(^٤) انظر: \"المبسوط\" ٣/ ٧٧، \"البيان\" ٣/ ٥٠٠، \"المغني\" ٤/ ٣٩٠.\n(^٥) \"المدونة\" ١/ ١٧٣.","vol":"13","page":119},{"text":"وقال ابن حبيب: هو عنده استحباب إلا أن يعلم أنه أكل بعد الفجر فيصير واجبًا، كمن أفطر وظن أنه قد أمسى ثم ظهرت الشمس (^١).\nقلت: الخلاف محله إذا لم يبن الحال.\nواحتج الأولون بما أسلفناه، وهو القياس، قَالَ تعالى: ﴿وَكُلُوا وَاشْرَبُوا﴾ الآية، وهو العلم به، وليس الشك علمًا به، ولكن الاحتياط أن لا يأكل في شك، والبناء عَلَى اليقين من قواعد الدين، والشك\nمطرح، كما في الشك في الصلاة.\nوقد وقع الاتفاق عَلَى أنه إذا أكل يوم الشك أنه لا قضاء عليه إذا لم يبن أنه من رمضان، ومسألتنا كذلك قد أكل في زمن يجوز أن يكون من الليل ومن النهار، فلم يلتفت إلى التحرير مع استصحاب حكم الليل، كما لم نوجب الإعادة في يوم الشك مع استصحاب حكم شعبان، وهذِه المسألة مبنية عَلَى ما إذا تيقن الطهارة وشك في الحدث.\nواحتج من أوجب القضاء بأن الطعام والشراب يحرم عند اعتراض الفجر الآخر وصوم رمضان عليه بيقين، فلا يسقط حكم الصوم إلا بيقين، ومن شك هل أكل قبل الفجر أو بعده؟ فليس بيقين دخوله في الإمساك، وهو كمن شك في الغروب فأكل، وكمن شك في الصلاة، فلا تجزئه الصلاة؛ لأن الوقت عليه بيقين، وكذا لو شك في دخول رمضان وصام عَلَى الشك لم يجزئه من رمضان، وكذا لو شك هل كبر للإحرام لم يجزئه؛ لأن عليه الدخول في الصلاة بيقين كما يدخل في وقتها بيقين، كذلك عليه الدخول في أول جزءٍ من اليوم بيقين، كما عليه الدخول في رمضان بيقين. أعني: الاعتقاد الصحيح. وفرق ابن\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ١٨.","vol":"13","page":120},{"text":"حبيب بين من أكل وهو شاك في الفجر وبين من أكل وهو شاك في الغروب، كما سيأتي في باب: إذا أفطر في رمضان ثم طلعت عليه الشمس (^١).\nوقال ابن القاسم: من طلع عليه الفجر وهو يأكل أو يطأ فليلق ما في فيه ولينزع. ولم يفرق بين الأكل والوطء. وقال ابن الماجشون: ليس الأكل كالجماع؛ لأن إزالته لفرجه جماع بعد الفجر، ولكن لم يبتدئه ولم يتعمده، فعليه القضاء إذا تنحى مكانه، فإن عاد أو خضخض فعليه القضاء والكفارة، وهو قول الشافعي (^٢).\nوقال أبو حنيفة والمزني: لا كفارة عليه، واحتجوا بأنه إذا أولج ثم قَالَ: إن جامعتك فأنت طالق فلبث أنه لا حنث عليه ولا مهر، ولم يجعله الليث كالإيلاج في وجوب المهر والحد، وجعله الليث هنا كالإيلاج في وجوب الكفارة.\nوفي حديثي عدي وسهل أن الحكم للمعاني لا للإلفاظ، بخلاف قول أهل الظاهر.\nوقوله: (فعلموا) إنما يعني: الليل والنهار حجة في أن النهار من طلوع الفجر.\nفائدة:\n\"عريض القفا\" في رواية البخاري السالفة قال الخطابي تفسر عَلَى وجهين: أحدهما: أن تكون كناية عن الغباوة أو سلامة الصدر، يقال للرجل الغبي: إنك لعريض القفا. والآخر أن يكون أراد: إنك غليظ\n_________\n(^١) برقم (١٩٥٩) من حديث أسماء بنت الصديق.\n(^٢) انظر: \"البيان\" ٣/ ٥٠٠.","vol":"13","page":121},{"text":"الرقبة، وافر اللحم؛ لأن من أكل بعد الفجر لم ينهكه الصوم ولم يبن له أثر فيه.\nوقوله: \"إن وسادك لعريض\". أي: إن نومك إذًا لطويل. كنَّى بالوساد عن النوم، ومعنى العريض: السعة والكثرة إذ لم يرد به ضد الطول.\nأخرى: قوله في حديث سهل: \"حَتَّى يتبين له رؤيتهما\" ضبطت هذِه اللفظة عَلَى ما في \"المطالع\" (^١) وغيره عَلَى ثلاثة أوجه:\nأحدها: رئيهما -براء مكسورة ثم همزة ساكنة- ومعناه منظرهما، ومنه قول تعالى: ﴿أَحسَنُ أَثاثًا وَرءيًا﴾ [مريم: ٧٤].\nثانيها: زِيِّهما بزاى مكسورة ثم ياء مشددة بلا همز ومعناه لونهما.\nثالثها: رَئّيِهما بفتح الراء وكسر الهمزة وتشديد الياء، قَالَ عياض: هذا غلط؛ لأن الرئيَّ التابع من الجن فإن صح فمعناه مرئي (^٢).\nثالثة: في حديث سهل: إن الله تعالى لم ينزل: ﴿مِنَ اَلفَجرِ﴾ إلا منفصلًا عن قوله: ﴿مِنَ الخَيْطِ الأَسْوَدِ﴾ ويجمع كما قَالَ القرطبي بأن يكون حديث عدي متأخرًا عن حديث سهل، وأن عديًا لم يسمع ما جرى في حديث سهل، إنما سمع الآية مجردةً، وعلى هذا فيكون ﴿مِنَ اَلفَجرِ﴾ متعلقًا بـ ﴿يَتَبَيَّنَ﴾ وعلى مقتضى حديث سهل يكون في موضع الحال متعلقًا بمحذوف، قَالَ: ويحتمل أن تكونا قضية واحدة.\nوذكر بعض الرواة ﴿مِنَ اَلفَجرِ﴾ متصلًا بما قبله كما ثبت في القرآن، وإن كان قد نزل مفرقًا كما بينه حديث سهل (^٣).\n_________\n(^١) ورد تعليق في هامش الأصل: ليس في \"المطالع\" الثاني.\n(^٢) \"إكمال المعلم\" ٤/ ٢٧.\n(^٣) \"المفهم\" ٣/ ١٤٨ بتصرف.","vol":"13","page":122},{"text":"وحديث سهل يقتضي أن يكون متفرقًا، وذلك أن فرض الصيام كان في السنة الثانية قطعًا.\nوقال سهل في حديثه: كان رجال إذا أرادوا الصوم ربط أحدهم في رجليه الخيط الأبيض والخيط الأسود. فأنزل الله ﴿مِنَ اَلفَجرِ﴾ فدلَّ هذا عَلَى أن الصحابة كانوا يفعلون ذلك إلى أن أسلم عدي في السنة التاسعة.\nوقيل: العاشرة، حتى أخبره رسول الله - ﷺ - أن ذَلِكَ كان سواد الليل وبياض النهار.\nقَالَ: وقوله: فأنزل الله بعد ذَلِكَ ﴿مِنَ اَلفَجرِ﴾ روي أنه كان بينهما عام (^١).\nوقال عياض: وليس المراد أن هذا كان حكم الشرع أولًا ثم نسخ بقوله ﴿مِنَ اَلفَجرِ﴾ كما أشار إليه الطحاوي والداودي، وإنما المراد أن ذَلِكَ فعله وتأوله من لم يكن مخالطًا لرسول الله - ﷺ -، إنما هو من الأعراب، ومن لا فقه عنده، أو لم تكن من لغته استعمال الخيط في الليل والنهار (^٢).\nقال الطحاوي: أهل الكتاب من شريعتهم أنهم إذا ناموا في ليلهم حرم عليهم ما يحرم على الصائم إلى خروجهم من صوم غد تلك الليلة (^٣)، وهذا أسلفناه.\n_________\n(^١) \"المفهم\" ٣/ ١٤٩ - ١٥٠.\n(^٢) \"إكمال المعلم\" ٤/ ٢٥.\n(^٣) \"شرح مشكل الآثار\" ٢/ ٦٢٥ (تحفة).","vol":"13","page":123},{"text":"<span data-type='title' id=toc-1436>١٧ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"لَا يَمْنَعَنَّكُمْ مِنْ سَحُورِكُمْ أَذَانُ بِلَالٍ</span>\"\n١٩١٨، ١٩١٩ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ؛ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ، وَالقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ ﵂، أَنَّ بِلَالًا كَانَ يُؤَذِّنُ بِلَيْلٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"كُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ، فَإِنَّهُ لَا يُؤَذِّنُ حَتَّى يَطْلُعَ الفَجْرُ\". قَالَ القَاسِمُ وَلَمْ يَكُنْ بَيْنَ أَذَانِهِمَا إِلَّا أَنْ يَرْقَى هذَا وَيَنْزِلَ ذَا.\n\n١٩١٨ - [انظر: ٦١٧ - مسلم: ١٠٩٢ - فتح: ٤/ ١٣٦]\n\n١٩١٩ - [انظر: ٦٢٢ - مسلم: ١٠٩٢ - فتح: ٤/ ١٣٦]\nذكر فيه حديث نَافِعٍ، عَنِ ابن عُمَرَ وَالقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، أَنَّ بِلَالًا كَانَ يُؤَذِّنُ بِلَيْلٍ، فَقَالَ - ﷺ -: \"كُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابن أُمِّ مَكْتُومٍ، فَإِنَّهُ لَا يُؤَذِّنُ حَتَّى يَطْلُعَ الفَجْرُ\". قَالَ القَاسِمُ وَلَمْ يَكُنْ بَيْنَ أَذَانِهِمَا إِلَّا أَنْ يَرْقَى ذَا وَينْزِلَ ذَا.\nهذا الحديث تقدم في الأذان قبل الفجر (^١) وانفرد بقوله: \"فَإِنَّهُ لَا يُؤَذِّنُ حَتَّى يَطْلُعَ الفَجْرُ\" واقتصر ابن بطال ذكره من طريق عائشة وأسقط ابن عمر وتوبع (^٢).\nوقوله: (واَلْقَاسِم) هو بالخفض عطفًا عَلَى نافع؛ لأن عبيد الله روى عن نافع عن ابن عمر، وعن القاسم عن عائشة، وأخطأ من ضبطه بالرفع كما نبه عليه ابن التين.\n_________\n(^١) برقم (٦٢٢ - ٦٢٣) كتاب: الأذان.\n(^٢) \"شرح ابن بطال\" ٤/ ٤١ - ٤٢.","vol":"13","page":124},{"text":"قَالَ ابن بطال: معنى حديث عائشة ومعنى لفظ الترجمة واحد وإن اختلف اللفظ، قَالَ: ولم يصح عند البخاري عن النبي - ﷺ - لفظ الترجمة، واستخرج معناه من حديث عائشة، ثم قَالَ: ولفظ الترجمة رواه وكيع، عن أبي هلال، عن سوادة بن حنظلة، عن سمرة بن جندب قَالَ: قَالَ رسول الله - ﷺ -: \"لَا يَمْنَعَنَّكُمْ مِنْ سَحُورِكُمْ أَذَانُ بِلَالٍ ولَا الفجرُ المستطيل ولكنَّ الفجرُ المستطير في الأفق\" وحسنه الترمذي (^١).\nهذا آخر ما ذكره وهو عجيب منه، فالبخاري نفسه في الأذان أورد هذا اللفظ بعينه من حديث ابن مسعود (^٢) وشرحه ابن بطال (^٣).\nفيا للعجب من كونه يدعي أن ذَلِكَ لم يصح عنده وينتقل إلى حديث آخر، وقد نقل بعدُ أن ابن مسعود رواه كما ستعلمه.\nقال المهلب: والذي يفهم من اختلاف ألفاظ هذا الحديث أن بلالًا كانت رتبته وخطته أن يؤذن بليل عَلَى ما أمر به الشارع من الوقت؛ ليرجع القائم وينبه النائم وليدرك السحور منهم من لم يتسحر، وقد روى هذا كله ابن مسعود عن رسول الله - ﷺ -، فكانوا يتسحرون بعد أذانه.\nوفيه: قرب أذان ابن أم مكتوم من أذان بلال.\nقَالَ الداودي: قوله: لم يكن بين أذانهما إلا أن ينزل ذا ويرقى ذا وقد قيل له: أصبحت دليل أن ابن مكتوم كان يراعي قرب طلوع الفجر أو طلوعه؛ لأنه لم يكن يكتفى بأذان بلال في علم الوقت؛ لأن بلالًا فيما يدل عليه الحديث كان تختلف أوقاته، وإنما حكى من\n_________\n(^١) الترمذي (٧٠٦) كتاب: الصوم، باب: ما جاء في بيان الفجر وانظر: \"شرح ابن بطال\" ٢/ ٢٥٠ - ٢٥١.\n(^٢) سلف برقم (٦٢١).\n(^٣) انظر: \"شرح ابن بطال\" ٢/ ٢٥٠ - ٢٥١.","vol":"13","page":125},{"text":"قَالَ: ينزل ذا ويرقى ذا، ما شاهد في بعض الأوقات، ولو كان فعله لا يختلف لاكتفي به رسول الله - ﷺ -، ولم يقل فكلوا واشربوا حَتَّى يؤذن ابن أم مكتوم، ولقال: فإذا فرغ بلال فكفوا، ولكنه جعل أول أذان ابن أم مكتوم علامة للكف، ويحتمل أن لابن أم مكتوم من يراعي له الوقت، ولولا ذَلِكَ لكان ربما خفي عليه الوقت.\nويبين ذَلِكَ ما روى ابن وهب، عن يونس، عن ابن شهاب، عن سالم قَالَ: كان ابن أم مكتوم ضرير البصر ولم يكن يؤذن حَتَّى يقول له الناس حين ينظرون إلى فروع الفجر: أذن (^١)، وقد روى الطحاوي حديث أنيسة -وكانت قد حجت مع رسول الله - ﷺ -- أنها قالت: كان إذا نزل بلال وأراد أن يصعد ابن أم مكتوم تعلقوا به، قالوا: كما أنت حتى نتسحر (^٢).\nوقال أبو عبد الملك: هذا الحديث فيه صعوبة، وكيف لا يكون بين أذانيهما إلا ذَلِكَ وهذا يؤذن بليل وهذا بعد الفجر، فإن صح بأن بلالًا، كان يصلي ويذكر الله في الموضع الذي هو به حَتَّى يسمع مجيء ابن أم\n_________\n(^١) رواه البيهقي ١/ ٣٨٠ كتاب: الصلاة، باب: السنة في الأذان لصلاة الصبح قبل طلوع الفجر؛ والخطيب في \"الفصل للوصل\" ١/ ٣٢١.\n(^٢) الطحاوي في \"شرح معاني الآثار\" ١/ ١٣٨، ورواه أحمد ٦/ ٤٣٣، والطيالسي ٣/ ٢٣٧ (١٧٦٦)، وابن سعد ٨/ ٣٦٤، والطيالسي ٣/ ٢٣٧ (١٧٦٦)، وابن سعد ٨/ ٣٦٤، وابن خزيمة ١/ ٢١٠ - ٢١١ (٤٠٥)، والطبراني ٢٤/ ١٩١ (٤٨٠ - ٤٨١)، والبيهقي ١/ ٣٨٢ كتاب: الصلاة، باب: القدر الذي كان بين أذان بلال ..، وابن الأثير في \"أسد الغابة\" ٧/ ٣٢ في ترجمة: أنيسة (٦٧٤٣)، والمزي في \"تهذيب الكمال\" ٣٥/ ١٣٤ - ١٣٥ من طريق شعبة، عن خبيب بن عبد الرحمن، عن عمته أنيسة بنت خبيب، به.\nقال الألباني في \"الثمر المستطاب\" ١/ ١٣٨ - ١٣٩: إسناده صحيح على شرطهما.","vol":"13","page":126},{"text":"مكتوم، وهذا ليس ببين؛ لأنه قَالَ: لم يكن بين أذانيهما، فإن أبطأ بعد الأذان لصلاة وذكر لم يقل ذَلِكَ، وإنما يقال: لما نزل هذا طلع هذا.\nوقال الداودي: فعل هذا كان في وقت تأخر بلال بأذانه، فشهده القاسم، فظن أن ذَلِكَ عادتهما قَالَ: وليس بمنكر أن يأكلوا حَتَّى يأخذ الآخر في أذانه.\nقلت: (قوله فشهده القاسم) غلط فتأمله.\nوجاء أنه لا ينادي حَتَّى يقال: أصبحت أصبحت (^١)، أي: دخلت في الصباح أو قاربته.\n_________\n(^١) سلف برقم (٦١٧).","vol":"13","page":127},{"text":"<span data-type='title' id=toc-1437>١٨ - باب تَعجيل السَّحُورِ</span>\n١٩٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁، قَالَ: كُنْتُ أَتَسَحَّرُ فِي أَهْلِي، ثُمَّ تَكُونُ سُرْعَتِي أَنْ أُدْرِكَ السُّجُودَ مَعَ رَسُولِ اللهِ - ﷺ -. [انظر: ٥٧٧ - فتح: ٤/ ١٣٧]\nذكر فيه حديث عبد العزيز ابن أبي حازمِ عن أبيهَّ عن سَهْلِ بْنِ سَعْدٍ قَالَ: كُنْتُ أَتَسَحَّرُ مع أَهْلِي، ثُمَّ تَكُونُ سُرْعَتِي أَنْ أُدْرِكَ السُّجُودَ مَعَ رَسُولِ اللهِ - ﷺ -.\nهذا الحديث من أفراد البخاري، ولما رواه الإسماعيلي من حديث عبد الله بن عامر، عن أبي حازم، عن سهل قَالَ: ينبغي أن يتأمل كيف يصح ابن أبي حازم، عن أبيه، عن سهل، ثم يروي ابن أبي حازم، عن عبد الله بن عامر، عن أبي حازم، عن سهل.\nقلت: وعبد الله بن عامر ضعفوه (^١)، وقد أخرجه البخاري، عن إسماعيل بن أبي أويس، عن أخيه، عن سليمان بن بلال، عن أبي حازم في باب: وقت الفجر (^٢).\n_________\n(^١) هو عبد الله بن عامر الأسلمي، أبو عامر المدني، كان من قراء القرآن، روى عن: عمرو بن شعيب، وسعيد المقبري، وأبي الزناد، ونافع مولى ابن عمر، وأبي الزبير. وعنه: إبراهيم بن سعد، وأبو نعيم الفضل بن دكين.\nقال البخاري: يتكلمون في حفظه، وقال أحمد وأبو زرعة وأبو حاتم والنسائي: ضعيف، زاد أبو حاتم: ليس بالمتروك، وعن يحيى بن معين: ليس بشيء؛ ضعيف. قال الحافظ في \"التقريب\" (٣٤٠٦): ضعيف.\nوانظر ترجمته في: \"التاريخ الكبير\" ٥/ ١٥٦ - ١٥٧ (٤٨٢)، \"الجرح والتعديل\" ٥/ ١٢٣ (٥٦٣)، \"تهذيب الكمال\" ١٥/ ١٥٠ (٣٣٥٥).\n(^٢) سلف برقم (٥٧٥).","vol":"13","page":128},{"text":"ورأيت بخط الدمياطي في أصله: قيل الأولى: أن يقول: باب: تأخير السحور، وكأنه أخذه من قول ابن بطال: ولو ترجم له باب: تأخير السحور كان حسنًا، وجوابه كما نقله عن المهلب أنه يريد تعجيل الأكل فيه؛ لمراهقتهم بالأكل والشرب لآخر الليل ابتغاء القوة عَلَى الصوم ولبيان علم الصبح بالفجر الأول.\nوروى مالك عن عبد الله بن أبي بكر قَالَ: سمعت أبي يقول: كنا ننصرف في رمضان فيستعجل الخدمَ بالطعام مخافة الفجر (^١).\nوكان رسول الله - ﷺ - يغلس بالصبح؛ ليتمكن من طول القراءة وترتيلها؛ ليدرك المتفهم التفهم والتدبر، أو ليمتثل قول الله تعالى في النزتيل (^٢).\n_________\n(^١) \"الموطأ\" ص ٩٢.\n(^٢) انتهى من \"شرح ابن بطال\" ٤/ ٤٣ - ٤٤.","vol":"13","page":129},{"text":"<span data-type='title' id=toc-1438>١٩ - باب قَدْرِ كَمْ بَيْنَ السَّحُورِ وَصَلَاةِ الفَجْرِ</span>\n١٩٢١ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ ﵁ قَالَ: تَسَحَّرْنَا مَعَ النَّبِيِّ - ﷺ - ثُمَّ قَامَ إِلَى الصَّلَاةِ. قُلْتُ: كَمْ كَانَ بَيْنَ الأَذَانِ وَالسَّحُورِ، قَالَ: قَدْرُ خَمْسِينَ آيَةً. [نظر: ٥٧٥ - مسلم: ١٠٩٧ - فتح: ٤/ ١٣٨]\nذكر فيه حديث زَيْدِ بْنِ ثَابِتٍ: تَسَحَّرْنَا مَعَ رسول الله - ﷺ - ثُمَّ قَامَ إِلَى الصَّلاةِ. قُلْتُ كَمْ كَانَ بَيْنَ الأَذَانِ وَالسَّحُورِ قَالَ قَدْرُ خَمْسِينَ آيَةً.\nهذا الحديث سلف في باب وقت الفجر (^١)، وهو دال عَلَى تأخير السحور، وحكمته التقوي به عَلَى الصوم، وإنما كان يؤخره إلى الفجر الأول، وكذا جعله الله حدًّا للأكل بقدر ما يتم أكله حَتَّى يطلع الثاني، ولولا هذا الفجر الأول لصعب ضبط هذا الوقت عَلَى الناس، فقيل لهم: إذا رأيتم الفجر الأول فهو نذير بالثاني، وهو بإثره بقدر ما يتعجل الأكل وينهض إلى الصلاة.\nوفيه: دليل عَلَى تقدير الأوقات بأعمال الأبدان، والاستدلال عَلَى المغيب بالعادة في العمل، ألا ترى في حديث طلوع الشمس من مغربها أنه لا يعرف تلك الليلة التي تطلع من صبحها إلا المتهجدون بتقدير الليل بمقدار صلاتهم وقراءتهم المعتادة، والعرب تُقَدِّر الأوقات بالأعمال، فيقولون: قدر حلب شاة وفواق ناقة.\n_________\n(^١) برقم (٥٧٧).","vol":"13","page":130},{"text":"<span data-type='title' id=toc-1439>٢٠ - باب بَرَكَةِ السَّحُورِ مِنْ غَيْرِ إِيجَابٍ</span>\nلأَنَّ النَّبِيَّ - ﷺ - وَأَصْحَابَهُ وَاصَلُوا وَلَمْ يُذْكَرِ السَّحُورُ.\n\n١٩٢٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ ﵁، أَنَّ النَّبِيَّ - ﷺ - وَاصَلَ فَوَاصَلَ النَّاسُ فَشَقَّ عَلَيْهِمْ، فَنَهَاهُمْ. قَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: \"لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَظَلُّ أُطْعَمُ وَأُسْقَى\". [١٩٦٢ - مسلم: ١١٠٢ - فتح: ٤/ ١٣٩]\n\n١٩٢٣ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ﵁، قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"تَسَحَّرُوا فَإِنَّ فِي السَّحُورِ بَرَكَةً\". [مسلم: ١٠٩٥ - فتح: ٤/ ١٣٩]\nذكر فيه حديث ابن عمر: أَنَّ النَّبِيَّ - ﷺ - وَاصَلَ فَوَاصَلَ النَّاسُ فَشَقَّ عَلَيْهِمْ، فَنَهَاهُمْ، قَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: \"لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَظَلُّ أُطْعَمُ وَأُسْقَى\". وحديث أَنَسَ: قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"تَسَحَّرُوا فَإِنَّ فِي السَّحُورِ بَرَكَةً\".\nالحديثان أخرجهما مسلم أيضًا (^١)، وللنسائي من حديث أنس من طريق أبي هريرة، ثم قَالَ: إسناد حسن وهو منكر، وأخاف أن يكون الغلط من محمد بن فضيل، وذكره الضياء أيضًا من حديث ابن\nمسعود (^٢) وسمي سحورًا؛ لأنه قرب السحر، وكانوا يسمونه الغداء؛ لأنه بدل منه، قاله الداودي.\n_________\n(^١) حديث ابن عمر الأول رواه مسلم برقم (١١٠٢) باب: النهي عن الوصال في الصوم. وحديث أنس الثاني رواه مسلم برقم (١٠٩٥) باب: فضل السحور وتأكيد استحبابه.\n(^٢) \"المجتبى\" ٤/ ١٤١ - ١٤٢.","vol":"13","page":131},{"text":"والصحيح كما قَالَ ابن التين أنه سمي سحورًا لوقوعه في السحر؛ لأن السحر قبيل الصبح، وهو وقت السحور، وفيه الندب إليه وهو أمرُ إرشاد.\nقَالَ ابن المنذر: أجمع العلماء أنه مندوب إليه (^١) ولا إثم عَلَى من\nتركه، وحض أمته عليه ليكون قوة لهم عَلَى صيامهم، وروى ابن عباس مرفوعًا: \"استعينوا بأكل السحر عَلَى صيام النهار وبالقائلة عَلَى قيام الليل\"، ذكره الحاكم في \"مستدركه\" (^٢). وذكره ابن ابي حاتم من حديث أبي هريرة وقال: فيه مجاهيل (^٣) وقد سماه - ﷺ -: \"الغداء المبارك\" من حديث العرباض بن سارية، أخرجه أبو داود (^٤)، وفي\n_________\n(^١) \"الإجماع\" لابن المنذر (١٤٧).\n(^٢) \"المستدرك\" ١/ ٤٢٥، ورواه ابن ماجَهْ (١٦٩٣) كتاب: الصيام، باب: ما جاء في السحور، وابن خزيمة ٣/ ٢١٤ (١٩٣٩)، والطبراني ١١/ ٢٤٥ (١١٦٢٥)، وابن عدي في \"الكامل\" ٤/ ٣٦٨ في ترجمة: سلمة بن وهرام (٧٨٩)، والبيهقي في \"شعب الإيمان\" ٤/ ١٨٢ - ١٨٣ (٤٧٤٢) من طريق زمعة بن صالح، عن سلمة بن وهرام، عن عكرمة، عن ابن عباس، مرفوعًا به.\nقال الحاكم: زمعة بن صالح وسلمة بن وهرام ليسا بالمتروكين اللذين لا يحتج بهما، لكن الشيخين لم يخرجاه عنهما، وهذا من غرر الحديث في هذا الباب.\nوقال البوصيري في \"مصباح الزجاجة\" ٢/ ٧٠: هذا إسناد فيه زمعة بن صالح وهو ضعيف، وكذا قال الحافظ في \"الفتح\" ١١/ ٧٠، وضعفه الألباني في \"الضعيفة\" (٢٧٥٨)، وانظر: \"كشف الخفاء\" (٣٣٠).\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٤١ (٧٠١).\n(^٤) أبو داود (٢٣٤٤) كتاب: الصوم، باب: من سمى السحور الغداء، ورواه النسائي ٤/ ١٤٥، وأحمد في \"المسند\" ٤/ ١٢٧، وفي \"فضائل الصحابة\" ٢/ ١١٥٥ - ١١٥٧ (١٧٤٨)، والنسائي في \"الكبرى\" ٢/ ٧٩ (٢٤٧٣)، وابن خزيمة ٣/ ٢١٤ (١٩٣٨)، ابن حبان ٨/ ٢٤٤ (٣٤٦٥) كتاب: الصوم، باب: السحور، والطبراني ١٨/ ٢٥١ - ٢٥٢ (٦٢٨)، والبيهقي ٤/ ٢٣٦ كتاب: الصيام، باب: استحباب =","vol":"13","page":132},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= السحور، والمزي في \"تهذيب الكمال\" ٥/ ٢٣١ - ٢٣٢، ٣٢/ ٥١١ - ٥١٢، من طريق معاوية بن صالح عن يونس بن سيف، عن الحارث بن زياد عن أبي رهم عن العرباض بن سارية، مرفوعًا به. وصححه الألباني في \"صحيح أبي داود\" (٢٠٣٠).\nوللحديث شواهد منها:\nأولًا: عن المقدام بن معدي كرب.\nرواه النسائي ٤/ ١٤٦، وأحمد ٤/ ١٣٢، والنسائي في \"الكبرى\" ٢/ ٧٩ (٢٤٧٤)، والطبراني ٢٠/ ٢٧١ (٦٤١) وفي \"مسند الشاميين\" ٢/ ١٧١ - ١٧٢ (١١٣٠) من طريق بقية بن الوليد، عن بحير بن سعد، عن خالد بن معدان، عن المقدام بن معدي كرب مرفوعًا: \"عليكم بغداء السحر، فإنه هو الغذاء المبارك\".\nوصححه الألباني في \"الصحيحة\" (٣٤٠٨).\nثانيًا: عن أبي الدرداء.\nرواه ابن حبان ٨/ ٢٤٣ (٣٤٦٤) كتاب: الصوم، باب السحور. من طريق عبد الله بن سالم، عن الزبيدي، عن راشد بن سعد، عن أبي الدرداء مرفوعًا: \"هو الغداء المبارك\" يعني السحور.\nثالثًا: عن عتبة بن عبد السلمي وأبي الدرداء معًا.\nرواه الطبراني ١٧/ ١٣١ (٣٢٢)، وابن عدي في \"الكامل\" ٤/ ٣٥٥ - ٣٥٦ من طريق الأحوص بن حكيم، عن راشد بن سعد، عنهما مرفوعًا: \"تسحروا من آخر الليل\"، وكان يقول: هذا الغذاء المبارك، وقال في \"المجمع\" ٣/ ١٥١: رواه الطبراني في \"الكبير\" وفيه: جبارة مغلس، وهو ضعيف. وضعفه الألباني في \"الضعيفة\" (١٩٦١).\nرابعًا: عن خالد بن معدان مرسلًا:\nرواه النسائي في \"المجتبى\" ٤/ ١٤٦، وفي \"الكبرى\" ٢/ ٨٠ (٢٤٧٥) من طريق سفيان، عن ثور، عن خالد بن معدان قال: قال رسول الله - ﷺ - لرجل: \"هلم إلى الغداء المبارك\" يعني السحور، وصححه الألباني في \"الصحيحة\" (٢٩٨٣) قال: إسناد صحيح مرسل.\nخامسًا: عن عائشة.\nرواه مسدد في \"مسنده\" كما في \"المطالب العالية\" ٦/ ١١٣ (١٠٥٥)، وأبو يعلى =","vol":"13","page":133},{"text":"أفراد مسلم من حديث عمرو بن العاص أن رسول الله - ﷺ - قَالَ: \"إن فضل ما بين صيامنا وصيام أهل الكتاب أكلة السحر\" (^١).\nولا يبعد أن يكون من جملة بركته ما يكون في ذَلِكَ الوقت من ذكر المتسحرين وقيام النائمين وصلاة المتهجدين، فإن الغالب ممن قام يتسحر يكون منه ذكر وصلاة واستغفار، وشبهه مما يثابر عليه في رمضان، وقال عبادة: كان السحور مستحبًا ولو عَلَى ماء، وكان يقال لها أكلة بركة (^٢).\nواعترض ابن بطال فقال: وقول البخاري في هذِه الترجمة أنه - ﷺ - وأصحابه واصلوا ولم يذكر سحوره غفلةً منه؛ لأنه قد صرح في باب الوصال حديث أبي سعيد أنه - ﷺ - قَالَ لأصحابه: \"أيكم أراد أن يواصل فليواصل حَتَّى السحر\" (^٣).\nفقد ذكر هنا السحور، وهو حديث مفسر يقضي عَلَى المجمل الذي لم يذكر فيه سحور، وقد ترجم له البخاري باب الوصال إلى السحر (^٤).\n_________\n= في \"مسنده\" ٨/ ١٣٧ - ١٣٨ (٤٦٧٩) من طريق معاوية بن يحيى، عن الزهري، عن عروة، عن عائشة قالت: قال رسول الله - ﷺ -: \"قربي إلينا الغداء المبارك\" يعني: السحور أو ربما لم يكن إلا تمرتين. قال في \"المجمع\" ٣/ ١٥١: رجاله ثقات.\nسادسًا: عن ابن عباس.\nرواه الطبراني في \"الأوسط\" ١/ ١٦٠ (٥٠١)، والخطيب في \"تاريخ بغداد\" ١/ ٣٨٧ من طريق القاسم بن مساور الجوهري عن محمد بن إبراهيم عن سفيان بن عيينة عن إبراهيم بن ميسرة عن طاوس عن ابن عباس قال: أرسل إلى عمر بن الخطاب يدعوني إلى السحور، وقال: إن رسول الله - ﷺ - سماه الغداء المبارك.\n(^١) مسلم (١٠٩٦) باب: فضل السحور.\n(^٢) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ٢٢٨ (٢٧٥٨).\n(^٣) سيأتي برقم (١٩٦٣).\n(^٤) \"شرح ابن بطال\" ٤/ ٤٥.","vol":"13","page":134},{"text":"فائدة: روي في فضل السحور أحاديث صحيحة منها حديث ابن عمر رفعه: \"إن الله وملائكته يصلون عَلَى المتسحرين\" (^١).\n_________\n(^١) رواه الروياني في \"مسنده\" ٢/ ٤٢٠ - ٤٢١ (١٤٣٢)، وابن حبان ٨/ ٢٤٥ (٣٤٦٧) كتاب: الصوم، باب: السحور، والطبراني في \"الاوسط\" ٦/ ٢٨٧ (٦٤٣٤)، والحاكم في \"معرفة علوم الحديث\" ص: ١٩، النوع الثاني والأربعين، وأبو نعيم في \"الحلية\" ١٨/ ٣٢٠. من طريق إدريس بن يحيى، عن عبد الله بن عياش بن عباس، عن عبد الله بن سليمان الطويل، عن نافع، عن ابن عمر مرفوعًا، به.\nقال الطبراني: لم يرو هذا الحديث عن نافع إلا عبد الله بن سليمان، ولا عن عبد الله بن سليمان إلا عبد الله بن عياش، تفرد به: إدريس بن يحيى، ولا يروى عن ابن عمر إلا بهذا الإسناد. اهـ وقال أبو نعيم: غريب من حديث نافع.\nوقال ابن أبي حاتم: سألت أبي، عن حديث نافع، عن ابن عمر مرفوعًا: \"إن الله وملائكته يصلون على المتسحرين\". قال أبي: هذا حديث منكر. اهـ\n\"علل ابن أبي حاتم\" ١/ ٢٤٣ - ٢٤٤ (٧١٢).\nلكن صححه الألباني في \"الصحيحة\" (١٦٥٤) وفيه توجيه جيد لما قاله أبو حاتم من أنه حديث منكر، فراجعه.\nوحديث ابن عمر هذا له شاهد من حديث أبي سعيد الخدري. رواه أحمد ٣/ ٤٤، وابن عدي في \"الكامل\" ٥/ ٤٤٥ في ترجمة: عبد الرحمن بن زيد بن أسلم (١١٠٥) من طريق عبد الرحمن بن زيد، عن أبيه، عن عطاء بن يسار، عن أبي سعيد مرفوعًا: \"السحور أكلة بركة فلا تدعوه ولو أن يجرع أحدكم جرعة من ماء، فإن الله وملائكته يصلون على المتسحرين\".\nولأحمد ٣/ ١٢ من طريق هشام الدستوائي، عن يحيى بن أبي كثير، عن أبي رفاعة، عن أبي سعيد مرفوعًا. به.\nقال المنذري كما في \"صحيح الترغيب\" (١٠٧٠): إسناده قوي، وقال الهيثمي في \"المجمع\" ٣/ ١٥٠: رواه أحمد، وفيه أبو رفاعة، ولم أجد من وثقه ولا جرحه، وبقية رجاله رجال الصحيح، وقال الألباني في \"الصحيحة\" ٧/ ١٢٠٧: قول المنذري: إسناده قوي، مردود، وقد رده الناجي، وقال في \"صحيح الترغيب\" (١٠٧٠): حسن لغيره.","vol":"13","page":135},{"text":"وحديث عبد الله بن عمرو مرفوعًا: \"تسحروا ولو بجرعة من ماء\" (^١).\nوحديث أبي هريرة مرفوعًا: \"نعم سحور المؤمن التمر\" رواه ابن حبان في \"صحيحه\" (^٢).\nوحديث أبي ذر أنه - ﷺ - كان يقول: \"لا تزال أمتي بخير ما أخروا السحور وعجلوا الفطر\" رواه أحمد (^٣). وأحاديث أُخر منها حديث جابر: \"من أراد أن يصوم فليتسحر ولو بشيء\".\n_________\n(^١) رواه ابن حبان ١٨/ ٢٥٣ - ٢٥٤ (٣٤٧٦). قال الألباني في \"صحيح موارد الظمآن\" (٨٨٤): حسن صحيح.\nوفي الباب عن أنس، رواه أبو يعلي ٦/ ١٨٧ (٣٣٤٠)، والعقيلي في \"الضعفاء\" ٣/ ٥٠، والضياء في \"المختارة\" ٥/ ١٣٠ - ١٣١ (١٧٥٢ - ١٧٥٤) من طريق عبد الواحد بن ثابت الباهلي عن ثابت البناني عن أنس مرفوعًا: \"تسحروا ولو بجرعة من ماء\".\nقال الهيثمي في \"المجمع\" ٣/ ١٥٠: فيه: عبد الواحد بن ثابت الباهلي، وهو ضعيف.\n(^٢) ابن حبان ٨/ ٢٥٣ (٣٤٧٥)، ورواه أبو داود (٢٣٤٥) كتاب: الصوم، باب: من مسمي السحور الغداء، والبيهقي ٤/ ٢٣٦ - ٢٣٧ من طريق محمد بن أبي الوزير، عن محمد بن موسي، عن سعيد المقبري، عن أبي هريرة مرفوعًا به، وصححه الألباني في \"الصحيحة\" (٥٦٢).\n(^٣) أحمد ٥/ ١٤٧، ١٧٢ من طريق ابن لهيعة عن سالم بن غيلان، عن سليمان بن أبي عثمان، عن عدي بن حاتم الحميص، عن أبي ذر مرفوعًا به.\nقال الهيثمي في \"المجمع\" فيه سليمان بن أبي عثمان قال أبو حاتم: مجهول وقال الألباني في \"الإرواء\" (٩١٧): منكر بهذا التمام؛ لأنه قد جاءت أحاديث كثيرة بمعناه لم يرد فيها تأخير السحور أصحها حديث سهل من سعد مرفوعًا بلفظ لا نزال أمتي بخير ما عجلوا الإفطارَّ أخرجه بهذا اللفظ أبو نعيم في \"الحلية\" ٧/ ١٣٦ بسند صحيح وهو عند الشيخين وأحمد ٥/ ٣٣١ - ٣٣٤ - ٣٣٦ - ٣٣٧ - ٣٣٩ بلفظ: لا يزال الناس بخير ما عجلوا الفطر أ. هـ بتصرف.","vol":"13","page":136},{"text":"أخرجه ابن أبي شيبة (^١)، وله من حديث أبي الدرداء: \"ثلاثة من أخلاق النبيين الإبلاغ في السحور\" الحديث (^٢).\nوحديث ابن عباس يرفعه: \"إنا معاشر الأنبياء أُمرنا أن نؤخر سحورنا\" ضعفه البيهقي بطلحة بن عمرو المكي (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٢٧٦ (٨٩١٦)، ورواه أحمد ٣/ ٣٦٧، ٣٧٩، والبزار كما في \"كشف الأستار\" (٩٧٩)، أبو يعلى ٣/ ٤٣٨ - ٤٣٩ (١٩٣٠)، ٤/ ٦٨ (٢٠٨٨) من طريق شريك، عن عبد الله بن محمد بن عقيل، عن جابر، مرفوعًا، به. قال الهيثمي في \"المجمع\" ٣/ ١٥٠: فيه عبد الله بن محمد بن عقيل، وحديثه حسن، وفيه كلام، وصححه الألباني في \"الصحيحة\" (٢٣٠٩)\n(^٢) \"المصنف\" ٢/ ٢٧٦ (٨٩٢١)، ٢/ ٢٧٩ (٨٩٥٧).\n(^٣) رواه الطيالسي ٤/ ٣٧٧ (٢٧٧٦)، وابن سعد في \"الطبقات\" ١/ ٣٨٥، وعبد بن حميد ١/ ٥٤٠ (٦٢٣)، والدارقطني ١/ ٢٨٤، والبيهقي ٤/ ٢٣٨ من طريق طلحة بن عمرو المكي، عن عطاء، عن ابن عباس، مرفوعًا به.\nوطلحة ضعيف، كما نقل المصنف عن البيهقي.\nلكن تابعه عمرو بن الحارث، عن عطاء، رواه ابن حبان ٥/ ٦٧ - ٦٨ (١٧٧٠) كتاب الصلاة، باب: صفة الصلاة، والطبراني ١١/ ١٩٩ (١١٤٨٥)، وفي \"الأوسط\" ٢/ ٢٤٧ (١٨٨٤) من طريق ابن وهب، عن عمرو بن الحارث، عن عطاء، عن ابن عباس، مرفوعًا به. ورواه الطبراني ١١/ ٧ (١٠٨٥١)، وفي \"الأوسط\" ٤/ ٢٩٧ (٤٢٤٩) من طريق سفيان بن عينية، عن عمرو بن دينار، عن طاوس، عن ابن عباس مرفوعًا به. والحديث أورده الهثيمي في \"المجمع\" ٢/ ١٠٥، ٣/ ١٥٥ عن ابن عباس وقال: رواه الطبراني، ورجاله رجال الصحيح ا. هـ.\nوصححه الألباني في \"صحيح الجامع\" (٢٢٨٦). وفي الباب عن أبي هريرة وابن عمر، وعائشة موقوفًا.\nحديث أبي هريرة رواه الدارقطني ١/ ٢٨٤ من طريق ابن أبي ليلي، عن عطاء، عن أبي هريرة مرفوعًا: \"أمرنا معاشر الأنبياء أن نعجل إفطارنا ونؤخر سحورنا ونضرب بأيماننا على شمائلنا في الصلاة\".\nوهذا الحديث أشار البيهقي إلى ضعفه في (سننه) ٤/ ٢٣٨.","vol":"13","page":137},{"text":"وأما الكلام عَلَى الوصال فقد عقد له البخاري بابًا بعد باب كما سيأتي (^١).\nواختلف في قوله: \"إِنِّي أَظَلُّ أُطْعَمُ وَأُسْقَى\" عَلَى تأويلات:\nأصحها: أنه يعان عَلَى الصوم ويقوى عليه، فيكون كانه أطعم يؤيده قوله: \"أَظَلُّ\" ولا يكون إلا نهارًا.\nوثانيها: أنه يأكل حقيقة كرامة له من الله، وأنكره بعضهم لانتفاء الوصال إذًا وكان مفطرًا، وقد يجاب بأن طعام الجنة لا يفطر، أو يخلق الله له من الشبع والري كالطاعم الشارب، واستبعد؛ فإنه - ﷺ - كان يجوع أكثر مما يشبع، ولكان لا يجد له روحها الذي هو الجوع والمشقة.\n_________\nوحديث ابن عمر رواه العقيلي في \"الضعفاء\" ٤/ ٤٠٤ - ٤٠٥، والطبراني في \"الأوسط\" ٣/ ٢٣٨ (٣٠٢٩)، وفي \"الصغير\" ١/ ١٧٦ - ١٧٧ (٢٧٩)، وابن عدي في \"الكامل\" ٧/ ٤٨ في ترجمة عبد المجيد بن عبد العزيز بن أبي رواد (١٥٠٠) والبيهقي ٢/ ٢٩ من طريق عبد المجيد بن عبد العزيز، عن أبيه عن نافع عن ابن عمر مرفوعًا: \"إنا معاشر الأنبياء أمرنا بثلاث: بتعجيل الفطر، وتأخير السحور، ووضع اليد اليمنى علي اليسرى في الصلاة\".\nوأشار أيضًا البيهقي إلى ضعفه في \"السنن\" ٤/ ٢٣٨. وقال الهيثمي في \"المجمع\" ٣/ ١٥٥: فيه يحيى بن سعيد بن سالم القداح، وهو ضعيف.\nوحديث عائشة رواه البخاري في \"التاريخ الكبير\" ١/ ٣٢، والدارقطني ١/ ١٨٤، والبيهقي ٢/ ٢٩ من طريق هشيم عن منصور بن زاذان، عن محمد بن أبان الأنصاري، عن عائشة قالت: ثلاث من النبوة: تعجيل الفطر، وتأخير السحور، ووضع الرجل يده اليمني علي اليسري في الصلاة.\nقال البخاري: لا نعرف لمحمد سماعًا من عائشة، وصححه البيهقي ٢/ ٢٩، ٤/ ٢٣٨.\n(^١) سيأتي برقم (١٩٦٢).","vol":"13","page":138},{"text":"وثالثها: أن ذَلِكَ كان في المنام، والوصال في حقنا مكروه عند جميع العلماء، وقال أحمد وإسحاق: لا يكره الوصال من السحر إلى السَّحر. وذكر ابن المنذر أن عبد الله بن الزبير وابن أبي نعيم رخصا فيه (^١). ولابن أبي شيبة بإسناد جيد عن علي أن رسول الله - ﷺ - واصل إلى السحر (^٢).\nولأحمد من حديث ليلى امرأة بشير -يعني: ابن الخصاصية- قالت: أردت أن أصوم يومين مواصلة فمنعني بشير، وقال: إن رسول الله - ﷺ - نهى عنه، وقال: إنما يفعل ذَلِكَ النصارى (^٣).\nوقال ابن عبد البر: أجمع العلماء عَلَى أن الشارع نهى (^٤).\nواختلفوا في تأويله فقال منهم قائلون: نهى عنه رفقًا بهم -يعني: على ما في حديث عائشة السالف، فمن قدر عليه فلا حرج لأنه يدع طعامه وشرابه لله، وكان عبد الله بن الزبير وجماعة يواصلون الأيام، وكان أحمد وإسحاق لا يكرهان الوصال من سحر إلى سحر لا غير (^٥)، وحجتهم حديث أبي سعيد -يعني: السالف- وكره مالك وأبو حنيفة والشافعي (^٦) والثوري وجماعة من أهل الفقه والأثر الوصال عَلَى كل حال لمن قوي عليه ولغيره، ولم يُجز الوصال لأحد؛ لحديث الباب،\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٣٣٢ (٩٥٩٨ - ٩٥٩٩) وفيه عن ابن أبي أنعم.\n(^٢) \"المصنف\" ٢/ ٣٣١ (٩٥٨٩).\n(^٣) أحمد ٥/ ٢٢٥، وقال الهيثمي في \"المجمع\" ٣/ ١٥٨: ليلى لم أجد من جرحها، وبقية رجاله رجال الصحيح.\n(^٤) \"الإجماع\" ص ١٣٤.\n(^٥) انظر: \"المغني\" ٤/ ٤٣٧.\n(^٦) انظر: \"بدائع الصنائع\" ٢/ ٧٩، \"المنتقى\" ٢/ ٦٠، \"البيان\" ٣/ ٥٣٦.","vol":"13","page":139},{"text":"ولقوله - ﷺ -: \"إذا نهيتكم عن شيء فانتهوا\" (^١) (^٢) وبما رواه الحميدي، عن سفيان، ثنا هشام، عن أبيه سمعت عاصم بن عمر عن أبيه يرفعه: \"إذا أقبل الليل من ها هنا وأدبر النهار من ها هنا وغربت الشمس فقد أفطر الصائم\" (^٣) ففيه ما يدل عَلَى أن الوصال من خواصه وإن واصل لا ينتفع بوصاله؛ لأن الليل ليس بموضع للصيام، وقد رواه عبد الله بن أبي أوفى مرفوعًا (^٤)، وقال تعالى: ﴿ثُمَّ أتِمُّوأ الصّيَامَ إِلَى اَليلِ﴾.\nقَالَ أبو عمر: وفي المسألة عندي نظر ولا أحب لأحد أن يواصل (^٥).\nوفي كتاب \"الأوائل\" للعسكري كان ابن الزبير يواصل خمسة عشر يومًا، وروى الطبري: حَتَّى تيبس أمعاؤه، فإذا كان يوم فطره أتى بصبر وسمن فتحساه حَتَّى لا تتفتق الأمعاء (^٦).\nوللطبري كان عبد الرحمن بن نعيم لا يفطر في رمضان إلا مرتين (^٧).\nوعن عامر بن عبد الله بن الزبير أنه كان يواصل ليلة ست عشرة، وليلة سبع عشرة من رمضان ولا يفرق بينهما، ويفطر عَلَى السمن\n_________\n(^١) سيأتي برقم (٧٢٨٨) كتاب: الاعتصام، باب: الاقتداء بسنن رسول الله - ﷺ -، ورواه مسلم (١٣٣٧) كتاب: الحج، باب: فرض الحج مرة في العمر. من حديث أبي هريرة.\n(^٢) بياض في (م)، (ج) بمقدار كلمة ولعلها: (فاجتنبوه).\n(^٣) \"مسند الحميدي\" ١/ ١٥٨ (٢٠) وعنه البخاري سيأتي برقم (١٩٥٤) باب: متى يحل فطر الصائم.\n(^٤) سيأتي برقم (١٩٤١) باب: الصوم في السفر والإفطار، ورواه مسلم (١١٠١) باب: بيان وقت انقضاء الصوم وخروج النهار.\n(^٥) انتهى من \"التمهيد\" ١٤/ ٣٦١ - ٣٦٥.\n(^٦) ذكره القرطبي في \"تفسيره\" ٢/ ٣٥٨.\n(^٧) رواه أبو نعيم في \"الحلية\" ٥/ ٦٩ - ٧٠.","vol":"13","page":140},{"text":"فقيل له، فقال: السمن يبل عروقي والماء يخرج من جسدي (^١).\nوأجاز ابن وهب وأحمد وإسحق الوصال من سحر إلى سحر احتجاجًا بحديث أبي سعيد الآتي (^٢).\nفأذن في ذَلِكَ لمن أطاقه من أمته عَلَى النحو الذي يجوز، ونهى عنه من كان غير مطيق له؛ لقوله: \"فاكلفوا من العمل ما تطيقون\" (^٣) بعد أن بين لهم أنه قد أعطي قوة عليه من لم يعط غيره.\nقَالَ الطبري: وأما ما روي عن بعض الصحابة وغيرهم من تركهم الأكل الأيام ذوات العدد فإن ذَلِكَ كان منهم عَلَى أنحاء شتى: فمنهم من كان ذَلِكَ منه لقدرته عليه، فيصرف فطره إلى أهل الفقر والحاجة طلبًا للثواب، مثل ما روي عن الحسن قَالَ: لقد أدركنا أقوامًا وصحبنا طوائف إن أحدهم يُمسى وما عنده من العشاء إلا قدر ما يكفيه، ولو شاء لأتى عليه فيقول: ما أنا بآكله حَتَّى أجعل لله منه (^٤).\nومنهم من كان يفعله استغناء عنه أو كانت نفسه قد اعتادته، كما روى الأعمش عن التيمي أنه قَالَ: ربما لبثت ثلاثين يومًا ما أطعم من غير صوم إلا الحبة، وما يمنعني ذَلِكَ من حوائجي.\nوقال الأعمش: كان إبراهيم التيمي يمكث شهرين لا يأكل ولكنه يشرب شربة من نبيذ (^٥).\n_________\n(^١) \"تفسير الطبري\" ٢/ ١٨٤ (٣٠٣٨). وانظر: \"المنتقى\" ٢/ ٤٢، \"المغني\" ٤/ ٤٣٧.\n(^٢) سيأتي برقم (١٩٦٣).\n(^٣) سيأتي برقم (١٩٦٦) باب: التنكيل لمن أكثر الوصال، ورواه مسلم (١١٠٣) باب: النهي عن الوصال في الصيام. من حديث أبي هريرة.\n(^٤) رواه أبو نعيم في \"الحلية\" ٦/ ٢٧٢.\n(^٥) السابق ٤/ ٢١٤.","vol":"13","page":141},{"text":"ومنهم من كان يفعله مقمعًا لنفسه شهوتها، ما لم تدع إليه ضرورة ولا خاف العجز عن أداء واجب عليه، إرادة قهرها وحملها عَلَى الأفضل، كالذي روينا عن مجاهد قَالَ: لو أكلت كل ما أشتهي ما ساويت حشفة. وقال الخطابي: الوصال من خواصه ومحظور عَلَى أمته (^١).\nوذهب أهل الظاهر إلى تحريمه (^٢)، وهو الأصح عندنا. وقال القرطبي: الجمهور عَلَى كراهته وإليه ذهب أبو حنيفة (^٣).\n_________\n(^١) \"معالم السنن\" للخطابي ٢/ ٩٢.\n(^٢) انظر: \"المحلى\" ٧/ ٢١.\n(^٣) \"المفهم\" ٣/ ١٦٠. ورد بهامش الأصل ما نصه: ثم بلغ في الخامس بعد الأربعين، كتبه مؤلفه.","vol":"13","page":142},{"text":"<span data-type='title' id=toc-1440>٢١ - باب إِذَا نَوَى بِالنَّهَارِ صَوْمًا</span>\nوَقَالَتْ أُمُّ الدَّرْدَاءِ: كَانَ أَبُو الدَّرْدَاءِ يَقُولُ: عِنْدَكُمْ طَعَامٌ؟ فَإِنْ قُالت: لَا. قَالَ: فَإِنِّي صَائِمٌ يَوْمِي هَذَا. وَفَعَلَهُ أَبُو طَلْحَةَ، وَأَبُو هُرَيْرَةَ، وَابْنُ عَبَّاسٍ، وَحُذَيْفَةُ.\n\n١٩٢٤ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ ﵁ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ رَجُلًا يُنَادِي فِي النَّاسِ يَوْمَ عَاشُورَاءَ: \"أَنْ مَنْ أَكَلَ فَلْيُتِمَّ -أَوْ فَلْيَصُمْ- وَمَنْ لَمْ يَأْكُلْ فَلَا يَأْكُلْ\". [٢٠٠٧، ٧٢٦٥ - مسلم: ١١٣٥ - فتح: ٤/ ١٤٠]\nثم ذكر حديث سَلَمَةَ بْنِ الأَكْوَعِ.\nأَنَّ النَّبِيَّ - ﷺ - بَعَثَ رَجُلًا يُنَادِي فِي النَّاسِ يَوْمَ عَاشُورَاءَ: \"أَنْ مَنْ أَكَلَ فَلْيُتِمَّ -أَوْ فَلْيَصُمْ- وَمَنْ لَمْ يَأْكُلْ فَلَا يَأْكُلْ\".\nالشرح: تعليق أم الدرداء أخرجه ابن أبي شيبة عن عبد الوهاب، عن أيوب، عن أبي قلابة، عن أم الدرداء به (^١)\nوأثر أبي طلحة أخرجه أيضًا عن الثقفي، ويزيد بن حميد، عن أنس أن أبا طلحة كان يأتي أهله فيقول: هل عندكم من غداء؟ فإن قالوا: لا، قَالَ: فإني صائم، زاد الثقفي: إن كان عندهم أفطر (^٢).\nقَالَ: وحَدَّثَنَا الفضيل، عن أبي محرم، عن أبي قلابة، عن أبي الأشعث قَالَ: كان معاذ يأتي أهله بعدما يضحى فيسألهم فيقول: عندكم شيء؟ فإذا قالوا: لا صام ذَلِكَ اليوم (^٣).\n_________\n(^١) \"المصنف\" ٢/ ٢٩٢ (٩١٠٦).\n(^٢) السابق ٢/ ٢٩٢ (٩١٠٧).\n(^٣) السابق ٢/ ٢٩٢ - ٢٩٣ (٩١١٠).","vol":"13","page":143},{"text":"وروى مسلم عن عائشة قالت: دخل عليَّ النبي - ﷺ - ذات يوم فسأل: \"هل عندكم شيء؟ \" قلنا: لا، قَالَ: \"فإني إذًا صائم\" ثم أتى يومًا آخر فقلنا: يا رسول الله أهدي لنا حيس فقال: \"أرنيه؛ لقد أصبحت صائمًا\" فأكل (^١).\nوفي رواية للدارقطني والبيهقي في الأول: \"إني إذًا أصوم\" وفي الثاني: \"إذًا أفطر، وإن كنت قد فرضت الصوم\". وقالا: إسناده صحيح (^٢).\nوفي رواية لهما غريبة: \"وأقضي يومًا مكانه\" قالا: وهي غير محفوظة (^٣).\nوفي رواية للدارقطني: \"هل عندكم من غداء\"، الحديث، ثم قَالَ: هذا إسناد صحيح (^٤).\nولابن أبي شيبة حَدَّثَنَا ابن فضيل، عن ليث، عن عبد الله، عن مجاهد، عن عائشة قالت: ربما دعا رسول الله - ﷺ - بغدائه فلا يجده فيفرض عليه صوم ذَلِكَ اليوم (^٥).\n_________\n(^١) مسلم (١١٥٤).\n(^٢) \"سنن الدارقطني\" ٢/ ١٧٥ - ١٧٦، \"سنن البيهقي\" ٤/ ٢٠٣ من طريق سليمان بن معاذ، عن سماك، عن عكرمة، عن عائشة به. قال الذهبي في \"المهذب\" ٤/ ١٥٧٢ - ١٥٧٣: سليمان ضعفه ابن معين، واختلف فيه ابن مهدي والقطان. وقال ابن التركماني: معقبًا على تصحيح البيهقي لسند الحديث: كيف يكون صحيحًا وسليمان هذا قال فيه ابن معين: ليس بشيء. وقال ابن حبان: كان رافضًا غالبًا وكان يقلب الأخبار، وهو سليمان بن قرم بن معاذ ينسب إلى جده.\n(^٣) \"سنن الدارقطني\" ٢/ ١٧٧، \"سنن البيهقي\" ٤/ ٢٧٥.\n(^٤) الدارقطني ٢/ ١٧٦ - ١٧٧.\n(^٥) رواه ابن أبي شيبة ٢/ ٩٢٩ (٩١٠٥).","vol":"13","page":144},{"text":"وتعليق أبي هريرة رواه عبد الرزاق، عن ابن جريج: أخبرني عبد الله بن عمر قَالَ: إن أبا هريرة كان يصبح مفطرًا فيقول: هل من طعام؟ فيجده أو لا يجده فيتم ذَلِكَ اليوم (^١).\nوتعليق حذيفة رواه ابن أبي شيبة عن يحيى بن سعيد، عن الثوري، عن الأعمش، عن طلحة، عن سعيد بن عبيدة، عن أبي عبد الرحمن السلمي، عن حذيفة أنه بدا له أن يصوم بعد أن زالت الشمس فصام (^٢)، وفي لفظ: من بدا له الصيام بعد أن تزول الشمس فليصم (^٣).\nورواه البيهقي بإسناد صحيح (^٤)، وهو ما نص عليه الشافعي في [رواية] (^٥) حرملة، لكن مشهور مذهبه اختصاصه بما قبل الزوال، وتعليق ابن عباس (^٦) قَالَ ابن حزم: رواه طاوس عنه بلفظ: الصائم بالخيار ما بينه وبين نصف النهار (^٧). ومن طريق سعيد بن عبيد، عن ابن عمر مثله بزيادة: ما لم يطعم فإن بدا له أن يطعم طعم، وإن بدا له أن يجعله صومًا كان صومًا (^٨).\n_________\n(^١) عبد الرزاق ٤/ ٢٧٤ (٧٧٨١) عن ابن جريج قال: أخبرني عبيد الله بن مهران أن أبا هريرة وأبا طلحة كانا يصبحان مضطرين فيقولان: هل من طعام؟ فيجدانه أو لا يجدانه فيتمان ذلك اليوم.\n(^٢) ابن أبي شيبة ٢/ ٢٩١ (٩٠٩١).\n(^٣) عبد الرزاق ٤/ ٢٧٤ (٧٧٨٠).\n(^٤) \"سنن البيهقي\" ٤/ ٢٠٤.\n(^٥) ما بين المعكوفتين زيادة يقتضيها السياق.\n(^٦) ورد بهامش (م) وعن ابن عباس: الصائم بالخيار ما بينه وبين نصف النهار.\n(^٧) ابن أبي شيبة ٢/ ٢٩٠ (٩٠٨٠) عن طاوس، عن ابن عباس.\n(^٨) رواه ابن أبي شيبة ٢/ ٢٩٠ - ٢٩١ (٩٠٨١، ٩٠٨٨) كتاب: الصيام، من قال: الصائم بالخيار في التطوع.","vol":"13","page":145},{"text":"ومن طريق حماد بن سلمة: حدثتني أم شبيب، عن عائشة أنها قالت: إني لأصبح يوم طهري حائضًا وأنا أريد الصوم فأستبين طهري، ما بيني وبين نصف النهار فأغتسل ثم أصوم.\nومن طريق الحارث، عن علي: إذا أصبحت وأنت تريد الصوم فأنت بالخيار، إن شئت صمت وإن شئت أفطرت، إلا أن تفرض الصيام عَلَى نفسك من الليل (^١).\nولفظ جعفر بن محمد عن أبيه: أن رجلًا سأل عليًا فقال: أصبحت ولا أريد الصيام، فقال له علي: أنت بالخيار بينك وبين نصف النهار، فإن انتصف النهار فليس لك أن تفطر (^٢).\nومن طريق وكيع، عن الأعمش، عن عمارة، عن أبي الأحوص، قَالَ ابن مسعود: إن أحدكم بأحد النظرين ما لم يأكل أو يشرب (^٣).\nومن طريق معمر، عن عطاء الخرساني: كنت في سفر وكان يوم فطري، فلما كان بعد نصف النهار قلت: لأصومن هذا اليوم، فصمت، فذكرت ذَلِكَ، فقال: أصبت (^٤).\nقَالَ عطاء: كنت عنده يومًا فجاء أعرابي عند العصر فقال: إني لم آكل اليوم شيئًا أفأصوم؟ قَالَ: نعم. قَالَ: فإن عليَّ يومًا من رمضان أفأجعله مكانه؟ قَالَ: نعم (^٥).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٧٤ (٧٧٧٩) كتاب: الصوم، باب: إفطار التطوع وصومه إذا لم يبيت، وابن أبي شيبة ٢/ ٢٩٠ (٩٠٨٣).\n(^٢) رواه عبد الرزاق ٤/ ٢٧٤ (٧٧٨٢).\n(^٣) رواه ابن أبي شيبة ٢/ ٢٩٠ (٩٠٨٤).\n(^٤) عبد الرزاق ٤/ ٢٧٤ - ٢٧٥ (٧٧٨٣).\n(^٥) السابق ٤/ ٢٤٥ (٧٦٧٥).","vol":"13","page":146},{"text":"ومن طريق حماد بن سلمة، عن حماد (^١) بن أبي سليمان، عن إبراهيم النخعي قَالَ: إذا عزم عَلَى الصوم من الضحى فله أجر النهار، فإن عزم نصف النهار فله ما بقي من النهار، فإن أصبح ولم يعزم فهو بالخيار ما بينه وبين نصف النهار.\nومن طريق ابن جريح سألت عطاء عن رجل كان عليه أيام من رمضان فأصبح وليس في نفسه أن يصوم، ثم بداله بعدما أصبح أن يصوم وأن يجعله من قضاء رمضان، فقال عطاء: ذلك له.\nوعن مجاهد: الصائم بالخيار ما بينه وبين نصف النهار فإذا جاوز ذَلِكَ فإنما بقي له بقدر ما بقي من النهار (^٢).\nوقال الشعبي: من أراد الصوم فهو بالخيار ما بينه وبين نصف النهار (^٣).\nوعن الحسن: إذا تسحر الرجل فقد وجب عليه الصوم، فإن أفطر فعليه القضاء، وإن همَّ بالصوم فهو بالخيار، إن شاء صام وإن شاء أفطر (^٤).\nومن طريق حماد بن سلمة، عن ثابت البناني وعبد الله بن أبي عتبة، عن أبي أيوب الأنصاري: فعل فِعل أبي طلحة سواء (^٥).\nومن طريق ابن أبي شيبة، عن المعتمر، عن حميد، عن أنس قَالَ: من حدث نفسه بالصيام فهو بالخيار ما لم يتكلم حَتَّى يمتد النهار (^٦).\n_________\n(^١) ورد بهامش (م): حماد شيخ أبي حنيفة وإبراهيم النخعي شيخه.\n(^٢) انظر: \"مصنف ابن أبي شيبة\" ٢/ ٢٩٠ (٩٠٨٦).\n(^٣) ابن أبي شيبة ٢/ ٢٩١ (٩٠٨٩).\n(^٤) السابق ٢/ ٢٩١ (٩٠٩٠).\n(^٥) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٥٧.\n(^٦) ابن أبي شيبة ٢/ ٢٩٠ (٩٠٨٢).","vol":"13","page":147},{"text":"وقال سفيان بن سعيد وأحمد بن حنبل: من أصبح وهو ينوي الفطر إلا أنه لم يأكل ولا يشرب ولا وطئ فله أن ينوي الصوم ما لم تغب الشمس، ويصح الصوم (^١).\nقَالَ ابن حزم: ليس في حديث عائشة أنه لم يكن نوى الصيام من الليل، ولا أنه أصبح مفطرًا ثم نوى الصوم بعد ذَلِكَ، ولو كان هذا في ذَلِكَ الخبر لقلنا به، لكن فيه أنه كان يصبح متطوعًا صائمًا ثم يفطر، وهذا مباح عندنا لا نكرهه، فلما لم يكن في الخبر ما ذكرنا وكان قد صح عنه: \"لا صيام لمن لم يبيت الصيام من الليل\" (^٢)،\n_________\n(^١) انتهى من \"المحلى\" ٦/ ١٧٠ - ١٧٢.\n(^٢) رواه أبو داود (٢٤٥٤) كتاب: الصوم، باب: النية في الصيام، والترمذي (٧٣٠) كتاب: الصوم، باب: ما جاء لا صيام لمن لم يعزم من الليل، وفي \"العلل الكبير\" ١/ ٣٤٨،، النسائي ٤/ ٩٦ - ١٩٧، وابن ماجه (١٧٠٠) كتاب: الصيام، باب: ما جاء في فرض الصوم من الليل والخيار في الصوم، وأحمد ٦/ ٢٨٧، والدارمي ٢/ ١٠٥٧، ١٠٥٨ (١٧٤٠) كتاب: الصيام، باب: من لم يجمع الصيام من الليل، وابن خزيمة ٣/ ٢١٢ (١٩٣٣)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٥٤، والدارقطني ٢/ ١٧٢، والطبراني ٢٣/ ١٩٦ - ١٩٩ (٣٣٧)، ٢٣/ ٢٠٩ - (٣٦٨)، وفي \"الأوسط\" ٩/ ٤٥ (٩٠٩٤)، والبيهقي في \"سننه\" ٤/ ٢٠٢، ٢١٣، والخطيب في \"تاريخ بغداد\" ٣/ ٩٢ - ٩٣، والبغوي في \"شرح السنة\" ٦/ ٢٦٨ (١٧٤٤)، وابن الجوزي في \"التحقيق\" ٢/ ٦٦ (١٠٥٣)، والذهبي في \"تذكرة الحفاظ\" ١/ ٢٥٢ من طرق عن عبد الله بن أبي بكر بن حزم، عن الزهري، عن سالم بن عبد الله بن عمر، عن أبيه، عن حفصة مرفوعًا: \"من لم يجمع الصيام قبل الفجر فلا صيام له\".\nورواه النسائي ٤/ ١٩٧، وفي \"الكبرى\" ٢/ ١١٧ (٢٦٤٣)، وابن حزم في \"المحلى\" ٦/ ١٦٢، والبيهقي في \"سننه\" ٤/ ٢٠٢، وفي \"فضائل الأوقات\" (١٣٤) من طريق ابن جريج، عن الزهري، عن سالم، عن ابن عمر عن حفصة مرفوعًا: \"من لم يبت الصيام من الليل فلا صيام له\". =","vol":"13","page":148},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه النسائي ٤/ ١٩٧، وفي \"الكبرى\" ٢/ ١١٧ (٢٦٤٤) من طريق معتمر، عن عبيد الله، عن الزهري، عن سالم، عن عبد الله بن عمر، عن حفصة قالت: من لم يجمع الصوم من الليل فلا يصم. هكذا موقوفًا.\nورواه النسائي ٤/ ١٩٧، وفي \"الكبرى\" ٢/ ١١٧ (٢٦٤٥ - ٢٦٤٩)، والطحاوي ٢/ ٥٥، والدارقطني ٢/ ١٧٣ من طرق عن يونس ومعمر وسفيان بن عيينة، عن الزهري، عن حمزة بن عبد الله بن عمر عن حفصة. موقوفًا أيضًا.\nوهذا الحديث كما ترى روي مرفوعًا وموقوفًا، واختلف الحفاظ في أيهما أرجح، فقال ابن أبي حاتم: قال أبي: لا أدري أيهما أصح، لكن الثاني أشبه أهـ \"العلل\" ١/ ٢٢٥ (٦٥٤). وقال الترمذي: سألت محمدًا عن هذا الحديث فقال: عن سالم، عن أبيه، عن حفصة، عن النبي - ﷺ - خطأ، وهو حديث فيه اضطراب اهـ.\n\"العلل الكبير\" ١/ ٣٤٨ - ٣٥٠. وقال في \"السنن\": لا يعرف مرفوعًا الا من هذا الوجه اهـ. وقال: النسائي في \"الكبرى\" ٢/ ١١٧ - ١١٨: الصواب عندنا موقوف ولم يصح رفعه، والله أعلم؛ لأن يحيى بن أيوب ليس بذاك القوي، وحديث ابن جريج، عن الزهري غير محفوظ والله أعلم. وقال: الدارقطني: رفعه عبد الله بن أبي بكر عن الزهري، وهو من الثقات الرفعاء. وصحح الحاكم المرفوع فرواه في \"أربعينه\" كما في \"البدر المنير\" ٥/ ٦٥٣ وقال: صحيح على شرط الشيخين، والزيادة عندهما جميعًا من الثقة مقبول. وقال ابن حزم وقد أخرج المرفوع من طريق ابن جريج: هذا إسناد صحيح، ولا يضر إسناد ابن جريج له أن أوقفه معمر ويونس وسفيان، فابن جريج لا يتأخر عن أحد من هؤلاء في الثقة، والحفظ، والزهري واسع الرواية، فمرة يرويه عن سالم، عن أبيه، ومرة عن حمزة، عن أبيه وكلاهما ثقة أهـ \"المحلي\" ٦/ ١٦٢. وقال البيهقي في \"السنن\": قد اختلف في هذا الحديث في إسناده على الزهري، وفي رفعه إلى النبي - ﷺ - وعبد الله بن أبي بكر أقام إسناده ورفعه، وهو من الثقات الاثبات أهـ. وقال في \"خلافياته\" كما في \"البدر المنير\": هذا الحديث رواته ثقات -وله شاهد بإسناد صحيح عنها مرفوعًا، ورواته ثقات إلا أنه قد روي موقوفًا على حفصة ا. هـ. وقال: ابن الجوزي: إن قالوا: هذا الحديث قد رواه جماعة موقوفًا، وإنما رفعه عبد الله بن أبي بكر، قلنا: عبد الله من الثقات، والرفع زيادة فهي من الثقة مقبولة. وقال الخطابي في \"معالم السنن\" =","vol":"13","page":149},{"text":"لم يجز أن يترك هذا اليقين لظن، فإن قيل: روى ليث، عن مجاهد، عن بعض أزواج النبي - ﷺ -، فذكر حديثًا فيه: \"فيفرض الصوم\" (^١) وعن ابن قانع -راوي كل بلية- عن موسى بن عبد الرحمن البلخي، عن عمر بن هارون، عن يعقوب بن عطاء، عن أبيه، عن ابن عباس عن رسول الله - ﷺ -: كان يصبح ولم يجمع الصوم فيبدو له فيصوم. قلنا: ليث ضعيف، ويعقوب هالك، ومَنْ دُونه ظلمات بعضَها فوقَ بعض، ووالله لو صح لقلنا به (^٢). قلت: ليث وإن ضعف فقد وثق أيضًا (^٣)،\n_________\n= ٢/ ١١٥: الرفع لا يضر؛ لأن عبد الله بن أبي بكر هو الذي رفعه، وزيادات الثقات مقبولة. وصححه عبد الحق في \"أحكامه\" ٢/ ٢١٣ - ٢١٤ فقال: رواه جماعة فأوقفوه على حفصة والذي أسنده ثقة، وأورده ابن القطان في \"بيان الوهم والإيهام\" ٥/ ٤٤٨ ونقل تصحيح عبد الحق للحديث، ولم يعقب عليه، فكأنما أقره على تصحيحه. وقال الذهبي في \"التنقيح\" ٥/ ٩٣: رواه جماعة عن ابن شهاب موقوفًا، وعبد الله ثقة -قلت: يقصد عبد الله بن أبي بكر الذي رفعه- وقال ابن عبد الهادي في \"التنقيح\": حديث حفصة الصحيح وقفه، كما نص على ذلك الحزاق من الأئمة. ا. هـ نقلًا من هامش \"تنقيح التحقيق\" للذهبي ٥/ ٩٤. وقال الحافظ في \"الدارية\" ١/ ٢٧٥: إسناده صحيح واختلف في رفعه ووقفه، والحديث صححه الألباني في \"صحيح أبي داود\" (٢١١٨) قال: إسناده صحيح، ورجح الألباني صحة المرفوع في \"الإرواء\" (٩١٤) وعقد فيه بحثًا نفيسًا فراجعه.\n(^١) رواه ابن أبي شيبة ٢/ ٢٩٢ (٩١٠٥)، والدارقطني ٢/ ١٧٧.\n(^٢) انتهى من \"المحلي\" ٦/ ١٧٢ - ١٧٣.\n(^٣) ليث هو: ابن أبي سليم بن زينم القرشي، قال أحمد: مضطرب الحديث، ولكن حدث عنه الناس، وقال ابن معين: ضعيف إلا أنه يكتب حديثه، قال أبو حاتم وأبو زرعة: مضطرب الحديث، زاد أبو زرعة: لين الحديث لا تقوم به حجة، وقال أبو داود: سألت يحيى، عن ليث، فقال: ليس به بأس، وقال ابن عدي: له أحاديث صالحة غير ما ذكرت، ومع الضعف الذي فيه يكتب حديثه، وقال الدراقطني: صاحب سنة، يخرج حديثه.\nقال الحافظ في \"التقريب\" (٥٦٨٥): صدوق اختلط جدًا، ولم يتميز حديثه فترك. =","vol":"13","page":150},{"text":"ويعقوب وثقه ابن حبان وغيره (^١)، وعمر بن هارون وإن ضعفوه فقد وصف بالحفظ ووثق أيضًا (^٢)، وكذا ابن قانع، فقال البرقاني لما سئل عنه فقال: البغداديون يوثقونه، وهو عندنا ضعف. قَالَ الخطيب: لا أدري لأي شيء ضعف؟! فقد كان من أهل العلم والدراية والفهم، ورأيت عامة شيوخنا يوثقونه (^٣).\nوللدارقطني من حديث ابن عيينة، عن طلحة بن يحيى، عن عمته عائشة بنت طلحة، عن عائشة: دخل النبي - ﷺ - فقال: \"إني أريد الصوم\" وأهدي له حيس، فقال: \"إني آكل\" الحديث (^٤).\n_________\n= انظر ترجمته في: \"التاريخ الكبير\" ٧/ ٢٤٦ (١٠٥١)، \"الجرح والتعديل\" ٧/ ١٧٧ (١٠١٤)، \"الكامل\" لابن عدي ٧/ ٢٣٣ (١٦١٧)، \"تهذيب الكمال\" ٢٤/ ٢٧٩ (٥٠١٧).\n(^١) يعقوب بن عطاء بن أبي رباح، قال أحمد: منكر الحديث، وقال أبو حاتم: ليس بالمتين، يكتب حديثه، وقال ابن عدي: له أحاديث صالحة، وهو ممن يكتب حديثه وعنده غرائب. وقال الحافظ في \"التقريب\" (٧٨٢٦): ضعيف.\nانظر ترجمته في \"التاريخ الكبير\" ٨/ ٣٩٨ (٣٤٧٠)، \"الجرح والتعديل\" ٩/ ٢١١ (٨٨٢)، \"ثقات ابن حبان\" ٧/ ٦٣٩، \"الكامل\" ٨/ ٤٦٣ (٢٠٥٤)، \"تهذيب الكمال\" ٣٢/ ٣٥٣ (٧٠٩٧).\n(^٢) عمر بن هارون بن يزيد بن جابر بن سلمة الثقفي، قال ابن سعد: كتب الناس عنه كتابًا كبيرًا وتركوا حديثه، وقال البخاري: تكلم فيه ابن معين، وقال النسائي: متروك الحديث.\nقال الحافظ في \"التقريب\" (٤٩٧٩): متروك وكان حافظًا.\nانظر ترجمته في: \"الجرح والتعديل\" ٦/ ١٤٠ (٧٦٥)، \"الكامل\" ٦/ ٥٨١ (١٢٠١)، \"تهذيب الكمال\" ٢١/ ٥٢٠ (٤٣١٧).\n(^٣) هو عبد الباقي بن قانع بن مرزوق الأموي، قال الدارقطني: كان يحفظ لكنه يخطئ ويصر. وانظر: \"تاريخ بغداد\" ١١/ ٨٨ - ٨٩.\n(^٤) \"سنن الدارقطني\" ٢/ ١٧٦ - ١٧٧، وقال: هذا إسناد صحيح.","vol":"13","page":151},{"text":"وحديث سلم\" بن الأكوع -وهو من ثلاثياته- عن أبي عاصم، عن يزيد بن أبي عبيد، عن سلمة، وهو نص لما بوب عليه البخاري، لكن جاء ما يرجح قول الجمهور من اعتبار تبييت النية، وأن نية النهار غير معتبرة، وهو ما رواه أبو داود عن قتادة، عن عبد الرحمن بن سلمة، عن عمه أن أسلم أتت رسول الله - ﷺ -: يعني يوم عاشوراء. فقال: \"صمتم يومكم هذا؟ \" قالوا: لا. قَالَ: \"فأتموا بقية يومكم واقضوه\" (^١).\n_________\n(^١) أبو داود (٢٤٤٧) كتاب: الصوم، باب: في فضل صومه، ورواه ابن قانع في \"معجم الصحابة\" ٣/ ٨٤، والبيهقي ٤/ ٢٢١ من طريق قتادة، عن عبد الرحمن بن مسلمة، عن عمه مرفوعًا: \"صمتم يومكم هذا .. \". الحديث، وفي آخره؟ \"واقضوه\"، وعند ابن قانع: \"واقضوا\".\nقلت: لفظه: \"واقضوه\"، هذِه تُكلِّم في ثبوتها وصحتها.\nقال ابن حزم في \"المحلي\" ٦/ ١٦٨ - كما سيأتي عند المصنف-: هي لفظة موضوعة بلا شك. وقال عبد الحق في \"الأحكام الوسطي\" ٢/ ٢٤٥: لا يصح هذا الحديث في القضاء. وقال شيخ الإسلام في \"مجموع الفتاوى\" ٢٥/ ١١٨: حديث القضاء ضعيف، وقال الزيلعي في \"نصب الراية\" ٢/ ٤٣٦: قال صاحب \"التنقيح \": روي الأمر بالقضاء في حديث غريب، أخرجه أبو داود وهو حديث مختلف في إسناده ومتنه، وفي صحته نظر. ا. هـ وقال ابن القطان في \"بيان الوهم والإيهام\" ٣/ ٤٤٠: علته الجهل بحال عبد الرحمن بن سلمة هذا.\nوالحديث ضعفه الألباني في \"ضعيف أبي داود\" (٤٢٢)، وقال في \"الضعيفة\" (٥١٩٩): منكر بهذا التمام.\nتنبيه: قال الحافظ في \"الفتح\" ٤/ ١٤٢ في صدد البحث في وجوب القضاء على من لم يبيت النية، وأن قوله - ﷺ - \": فأتموا بقية يومكم\" -كما في الأحاديث الصحيحة- لا ينافي الأمر بالقضاء. قال: بل ورد ذلك صريحًا في حديث أخرجه أبو داود والنسائي .. فذكره، وقال: وعلى تقدير أن لا يثبت، فلا يتعين ترك القضاء:\nقال الألباني في \"الضعيفة\" ١١/ ٣٢٤: العجب من ابن حجر كيف سكت عليه، بل أشار قبل ذلك إلى تقويته. قال: وكذلك لا يتعين إيجاب القضاء بل هذا خلاف =","vol":"13","page":152},{"text":"قَالَ البيهقي: عبد الرحمن مجهول ومُختلف في اسم أبيه، فقيل: مسلمة، وقيل: سلمة، وقيل غير ذَلِكَ، ولا يدرى من عمه (^١).\nوقتادة مدلس وقال: (عن)، والمدلس إذا أتى بصيغة: (عن) لا يكون حجة (^٢).\nقَالَ ابن حزم: لفظة: \"واقضوه\" موضوعة بلا شك (^٣).\nقلت: عبد الرحمن ذكره ابن حبان في \"ثقاته\" (^٤)، وعمه صحابي. وقال ابن السكن في كتابه \"الحروف\": عبد الرحمن بن سلمة هو الصواب، ويقال شعبة أخطأ في اسمه، والصواب حديث ابن أبي\n_________\n= الأصل؛ فإنه ينافي البراءة الأصلية، فالإيجاب لا بد له من أمر خاص وهذا غير موجود إلا في هذا الحديث وهو ضعيف السند منكر المتن، فلا تغتر بموقف الحافظ منه؛ فإنه خلاف ما تقتضيه القواعد العلمية الحديثية. انتهى كلام الألباني. والحديث قد صح من طرق كثيرة عن جمع من الصحابة دون قوله: \"واقضوه\" منها حديث سلمة بن الأكوع وهو حديث الباب، وقد استوفي الألباني تخريج هذِه الأحاديث في \"الصحيحة\" (٢٦٢٤) فراجعها.\n(^١) \"معرفة السنن والآثار\" ٦/ ٣٦١.\n(^٢) هو قتادة بن دِعامة السدوسي، مشهور ومعروف عنه التدليس، لا يقبل من حديثه إلا ما صرح فيه بالسماع من شيخه.\n(^٣) \"المحلى\" ٦/ ١٦٨. قال ابن حزم وقد أورد الحديث -بما فيه زيادة: واقضوا- من طريق ابن قانع وابن قانع مات سنة إحدى وخمسين وثلاثمائة، وقد اختلط عقله قبل موته بسنة وهو بالجملة منكر الحديث، وتركه أصحاب الحديث جملة. ا. هـ وقد تعقب الشيخ أحمد شاكر قائلًا: نسب ابن حزم الخطأ في زيادة قوله: \"واقضوا\" إلى ابن قانع، بل سماه واضعها وأخطأ في هذا جدًّا، فالحديث رواه\nأبو داود من غير هذا الطريق، وفيه الزيادة، فظهر أن ابن قانع بريء من عهدة هذِه اللفظة، وأنه لم ينفرد بها. ا. هـ\nانظر: \"مختصر الطحاوي\" ص ٥٣، \"البيان\" ٣/ ٤٩٥ - ٤٩٦.\n(^٤) \"ثقات ابن حبان\" ٥/ ١١٥.","vol":"13","page":153},{"text":"ّعَرُوبة، عن قتادة، عن عبد الرحمن بن سلمة الخزاعي.\nواختلف أهل العلم متى تصح النية في النفل؟ فذهب أبو حنيفة والشافعي إلى أنه يجزئ بنية قبل الزوال، وهو قول أكثر العلماء؛ احتجاجًا بحديث عائشة السالف.\nوفي بعض طرقه: \"إني إذًا صائم\" (^١).\nوهو أقوى في الدلالة عَلَى ابتداء النية، وسلف في بعض طرقه: \"إني إذًا صائم\" و\"إني إذًا أصوم\" (^٢) ويفرض الصيام. وألحق أبو حنيفة الفرض به والنذر المعين أيضًا، وهو قول الأوزاعي وابن المسيب\nوإسحاق (وعبد الملك) (^٣) وابن المعدل من المالكية.\nوقال الشافعي: لا يجوز الفرض إلا بنية من الليل، وهو قول مالك والليث وأحمد (^٤).\nوقال مالك وجابر بن زيد والمزني وداود: لا يجوز النفل إلا بنية من الليل، وزعم ابن حبيب: أن حديث الباب من خصائص عاشوراء، ونقله ابن المفضل في كتابه \"صوم التطوع\" عن غير واحد من السلف، منهم ابن سيرين وسعيد بن جبير.\nوالظاهر من مذاهب العلماء المشهورين أنه لا يتم صيام من أكل فيه، ويرون أن ذَلِكَ كان في ابتداء الأمر قبل وجوب رمضان عَلَى مذهب من يرى وجوبه، ثم نسخ.\n_________\n(^١) رواه مسلم (١١٥٤/ ١٧٠).\n(^٢) تقدم.\n(^٣) في (ج): وعبد الرحمن الملك.\n(^٤) \"عيون المجالس\" ٢/ ٦٠٥، \"البيان\" ٣/ ٥٨٩، \"المغني\" ٤/ ٣٣٣.","vol":"13","page":154},{"text":"وقال الداودي: قد أمرهم بهذا قبل نزول ﴿كلوا واشربوا﴾ الآية.\nوقال ابن حزم: من نسي أن ينوي ليلًا ففي أي وقت نواه من النهار التالي لتلك الليلة صح صومه، سواء أكل أو شرب أو وطئ، أو جمع بينها، أو لم يفعل شيئًا من ذَلِكَ، ويجزئه صومه ذَلِكَ، ولا قضاء عليه ولو لم يبق إلا مقدار ما ينوي الصوم، فإن لم ينوه فلا صوم له ولا قضاء عليه، وكذا من جاءه خبر هلال رمضان بعدما أكل أو شرب أو جامع فنوى قبل الغروب يجزئه صومه وإلا فلا، ولا قضاء عليه، وإن لم يكن حَتَّى غربت فلا قضاء عليه، وقد فاته صوم ذَلِكَ اليوم (^١).\nقلت: شبهته حديث عاشوراء، ولا حجة له فيه، إذ المراد التشبه لحق الوقت، يوضحه ما رواه أحمد، عن سلمة: \"من كان اصطبح فليمسك، ومن كان لم يصطبح فليتم صومه\" (^٢)\nوكان عمر بن عبد العزيز يقول: إذا أصبح غير صائم فأكل وشرب أو وطئ، ثم جاءه خبر رؤية الهلال فنوى الصوم أن صومه، صحيح (^٣).\nوعند ابن سريج والطبري وأبي زيد المروزي صحة النقل بعد هذِه\nالأشياء المنافية للصوم. وقال زفر: يصح صوم رمضان في حق المقيم الصحيح بغير نية منه، وهو مذهب عطاء ومجاهد، قالوا: لأنه لا يصح فيه غير صوم رمضان لتعيينه فلا يفتقر إلى النية، كما لو دفع نصاب الزكاة جميعه إلى الفقراء وإن لم ينو شيئًا.\n_________\n(^١) \"المحلى\" ٦/ ١٦٤.\n(^٢) \"مسند أحمد\" ٤/ ٤٨.\n(^٣) رواه عبد الرزاق ٤/ ١٦٠ (٧٣٢١)، وابن أبي شيبة ٢/ ٣٢١ (٩٤٧٦).","vol":"13","page":155},{"text":"قَالَ في \"شرح الهداية\": أنكر أبو الحسن الكرخي أن يكون هذا مذهبًا لزفر، ويقول: مذهبه تأدية جميع رمضان بنية واحدة، وأما إلزام ابن حزم زفر بصلاة المغرب وبما إذا لم يبق من الوقت إلا مقدار ما يصلي فيه ركعتين، فصلى ركعتين في آخر وقت الفجر، وثلاثًا في وقت المغرب، ولم ينو فيها شيئًا (^١).\nفينبغي أن يقع المؤدي عنهما؛ لأنه موضع لفرض الفجر والمغرب دون غيرهما، فيمكن الفرق بأن وقت رمضان لا يقبل غيره، بخلاف الصلاة. وألزم الرازي زفر بأن يجعل المغمى عليه في رمضان أيامًا صائمًا إذا لم يأكل ولم يشرب؛ لوجود الإمساك بغير نية، فإن التزمه ملتزم كان مستبشعًا، وأما دليل التبييت فحديث حفصة وعائشة وغيرهما مما سلف (^٢).\nقَالَ ابن عبد البر: والاختلاف في هذا عن التابعين اختلاف كثير، ولم يختلف عن ابن عمر ولا حفصة أنهما قالا: لا صيام إلا لمن نواه قبل الفجر (^٣).\nخاتمة:\nقد أسلفنا أن غرض البخاري في هذا الباب إجازة صوم النافلة بغير تبييت، وذكر ذلك عن بعض الصحابة، وقد رُوِي عن ابن مسعود وأبي أيوب إجازته أيضًا (^٤)، وذكره الطحاوي عن عثمان (^٥).\n_________\n(^١) \"المحلى\" ٦/ ١٦٣.\n(^٢) تقدم تخريجها باستيفاء.\n(^٣) \"الاستذكار\" ١٠/ ٣٧.\n(^٤) رواه البيهقي ٤/ ٢٠٤ عن ابن مسعود.\n(^٥) \"شرح معاني الآثار\" ٢/ ٥٦ - ٥٧.","vol":"13","page":156},{"text":"وهو قول أبي حنيفة والثوري والشافعي وأحمد وإسحاق وأبي ثور، كلهم يجيز النية في النافلة نهارًا محتجين بحديث سلمة في الباب، وبحديث عائشة السالف (^١).\nوجوزه الكوفيون بعد الزوال، وذهب مالك وابن أبي ذئب والليث والمزني إلى إلحاقه بالفرض، فلابد من التبييت، وهو مذهب ابن عمر وعائشة وحفصة، محتجين بحديث حفصة السالف: \"من لم يبيت الصيام قبل الفجر فلا صيام له\" (^٢). ولم يفرق بين فرض ونفل، لكن النص السالف وهو حديث عائشة يدفعه، وكذا قولهم: الأعمال بالنيات. وكل جزء من النهار الإمساك عنه عمل فلا يصح بغير نية تدفعه أيضًا.\nقالوا: وحديث سلمة نسخ صوم عاشوراء؛ فنسخت شرائطه؛ فلا يجوز رد غيره إليه. قالوا أيضًا: وحديث عائشة رواه طلحة بن يحيى واضطرب في إسناده، فرواه عنه طائفة عن مجاهد، عن عائشة،\nوروته طائفة عنه، عن عائشة بنت طلحة، عنها (^٣).\nومنهم من لا يقول فيه: \"إِنِّي صَائِمٌ\" وأيضًا فهو محتمل فإن قوله: \"إِنِّي صَائِمٌ إذًا\" أي: إني كما كنت، أو إني بمنزلة الصائم. ويحتمل أن يكون عزم عَلَى الفطر لعذر وجده، فلما قيل له: ليس عندنا شيء تيمم الصوم، وقال: \"إِنِّي صَائِمٌ\" كما كنت. وإذا احتمل ذَلِكَ لم تخص الظواهر به.\n_________\n(^١) \"مختصر الطحاوي\" ص ٥٣، \"البيان\" ٣/ ٤٩٥، \"المغني\" ٤/ ٣٤٠.\n(^٢) تقدم تخريجه باستيفاء.\n(^٣) مسلم (١١٥٤)، والنسائي ٤/ ١٩٤ - ١٩٦.","vol":"13","page":157},{"text":"والجواب: أن هذا الاضطراب ليس قادحًا، وظاهره إنشاء الصوم.\nواحتج الكوفيون بحديث سلمة -حديث الباب- وقالوا: هو حجة لنا.\nوألحقوا النذر المعين به أيضًا كما سلف.\nوأجاب المخالف بمنع وجوب صومه، وأيضًا لم يروا بالقضاء لقولنا، وسلمناه، فصومه إنما وجب في الوقت الذي أمر به، وقد زال ذَلِكَ بزواله فحصلت النية متقدمة عليه، ولا يقاس عليه.\nخاتمة أخرى:\nفعل أبي الدرداء ومن معه، قَالَ الداودي: يحتمل أن يكون ليلًا، يعارضه قوله: \"يَوْمِي هذا\" إلا أن يحمل عَلَى قرب اليوم، فيكون سؤالهم عن ذَلِكَ قرب الفجر، ويحتمل أن يكونوا نووه أولًا ثم سألوا عن الطعام، فلما لم يجدوه آثروا إكمال صيامهم فقالوا: إنا صيام، أي: مستديمون ما كنا عليه من الصيام.","vol":"13","page":158},{"text":"<span data-type='title' id=toc-1441>٢٢ - باب الصَّائِمِ يُصْبِحُ جُنُبًا</span>\n١٩٢٥، ١٩٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ سُمَيٍّ -مَوْلَى أَبِي بَكْرِ- بْنِ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامِ بْنِ المُغِيرَةِ -أَنَّهُ سَمِعَ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ قَالَ: كُنْتُ أَنَا وَأَبِي حِينَ دَخَلْنَا عَلَى عَائِشَةَ وَأُمِّ سَلَمَةَ ح.\nحَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامٍ، أَنَّ أَبَاهُ عَبْدَ الرَّحْمَنِ أَخْبَرَ مَرْوَانَ، أَنَّ عَائِشَةَ وَأُمَّ سَلَمَةَ أَخْبَرَتَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُدْرِكُهُ الفَجْرُ وَهُوَ جُنُبٌ مِنْ أَهْلِهِ، ثُمَّ يَغْتَسِلُ وَيَصُومُ. وَقَالَ مَرْوَانُ لِعَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ: أُقْسِمُ بِاللهِ لَتُقَرِّعَنَّ بِهَا أَبَا هُرَيْرَةَ. وَمَرْوَانُ يَوْمَئِذٍ عَلَى المَدِينَةِ. فَقَالَ أَبُو بَكْرٍ: فَكَرِهَ ذَلِكَ عَبْدُ الرَّحْمَنِ، ثُمَّ قُدِّرَ لَنَا أَنْ نَجْتَمِعَ بِذِي الحُلَيْفَةِ، وَكَانَتْ لأَبِي هُرَيْرَةَ هُنَالِكَ أَرْضٌ، فَقَالَ عَبْدُ الرَّحْمَنِ لأَبِي هُرَيْرَةَ: إِنِّي ذَاكِرٌ لَكَ أَمْرًا، وَلَوْلَا مَرْوَانُ أَقْسَمَ عَلَىَّ فِيهِ لَمْ أَذْكُرْهُ لَكَ. فَذَكَرَ قَوْلَ عَائِشَةَ وَأُمِّ سَلَمَةَ. فَقَالَ: كَذَلِكَ حَدَّثَنِي الفَضْلُ بْنُ عَبَّاسٍ، وَهُوَ أَعْلَمُ. وَقَالَ هَمَّامٌ، وَابْنُ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِي هُرَيْرَةَ: كَانَ النَّبِيُّ - ﷺ - يَأْمُرُ بِالفِطْرِ. وَالأَوَّلُ أَسْنَدُ. الحديث ١٩٢٥ [١٩٣٠، ١٩٣١ - فتح: ٤/ ١٤٣]\nالحديث ١٩٢٦ [١٩٣٢ - مسلم: ١١٠٩ - فتح: ٤/ ١٤٣]\nذكر فيه حديث مَالِكٍ عَنْ سُمَيٍّ أَنَّهُ سَمِعَ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ (^١) بن الحارث بن هشام قَالَ: كُنْتُ أَنَا وَأَبِي حِينَ دَخَلْنَا عَلَى عَائِشَةَ وَأُمِّ سَلَمَةَ.\nوحديث شُعَيْبٍ، عَنِ الزُّهْرِيِّ أَخْبَرَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَام، أَنَّ أَبَاهُ عَبْدَ الرَّحْمَنِ أَخْبَرَ مَرْوَانَ، أَنَّ عَائِشَةَ وَأُمَّ سَلَمَةَ أَخْبَرَتَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُدْرِكُهُ الفَجْرُ وَهُوَ جُنُبٌ مِنْ أَهْلِهِ، ثُمَّ يَغْتَسِلُ وَيَصُومُ.\n_________\n(^١) أبو بكر أحد الفقهاء السبعة الحرثي المدني أحد الأئمة مات مكفوفًا.","vol":"13","page":159},{"text":"وَقَالَ مَرْوَانُ لِعَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ: أُقْسِمُ باللهِ لَتُقَرِّعَنَّ بِهَا أَبَا هُرَيْرَةَ. وَمَرْوَانُ يَوْمَئِذٍ عَلَى المَدِينَةِ. فَقَالَ أَبُو بَكْرٍ: فَكَرِهَ ذَلِكَ عَبْدُ الرَّحْمَنِ، ثُم قُدِّرَ لَنَا أَنْ نَجْتَمِعَ بِذِي الحُلَيْفَةِ، وَكَان لأَبِي هُرَيْرَةَ هُنَالِكَ أَرْضٌ، فَقَالَ عَبْدُ الرَّحْمَنِ لأَبِي هُرَيْرَةَ: إِنِّي ذَاكِرٌ لَكَ أَمْرًا، وَلَوْلَا مَرْوَانُ أَقْسَمَ عَلَيَّ فِيهِ لَمْ أَذْكُرْهُ لَكَ. فَذَكَرَ قَوْلَ عَائِشَةَ وَأُمِّ سَلَمَةَ. فَقَالَ: كَذَلِكَ [حَدَّثَنِي] (^١) الفَضْلُ بْنُ عَبَّاسٍ، وَهُوَ أَعْلَمُ.\nوَقَالَ هَمَّامٌ، وَابْنُ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِي هُرَيْرَةَ: كَانَ النَّبِيُّ - ﷺ - يَأمُرُ بِالفِطْرِ. وَالأَوَّلُ أَسْنَدُ. الحديث\nهذا الحديث أخرجه مسلم من حديث ابن جريج، عن عبد الملك بن أبي بكر بن عبد الرحمن (عن أبي بكر) (^٢) قَالَ: سمعت أبا هريرة يقص في قصصه: من أدركه الفجر جنبًا فلا يصم.\nقَالَ: فذكرت ذَلِكَ لعبد الرحمن بن الحارث لأبيه فأنكر ذَلِكَ، فانطلق عبد الرحمن وانطلقت معه حَتَّى دخلنا عَلَى عائشة وأم سلمة، فسألهما عبد الرحمن عن ذَلِكَ، قَالَ: فكلتاهما قَالَ: كان النبي - ﷺ - يصبح جنبًا من غير حلم ثم يصوم، قَالَ: فانطلقنا فدخلنا عَلَى مروان، فذكر ذَلِكَ له عبد الرحمن، فقال أبو هريرة: أهما قالتاه؟ قَالَ: نعم، قَالَ: هما أعلم.\nثم ردَّ أبو هريرة ما كان يقول في ذَلِكَ إلى الفضل بن عباس، فقال\nأبو هريرة: سمعت ذَلِكَ من الفضل، ولم أسمعه من النبي - ﷺ -، قَالَ: فرجع أبو هريرة عما كان يقول، قلت لعبد الملك: أقالتا في رمضان؟\n_________\n(^١) ما بين المعكوفتين زيادة يقتضيه السياق.\n(^٢) ساقطة من الأصل، والمثبت من \"صحيح مسلم\" (٩، ١١) وهو الصواب.","vol":"13","page":160},{"text":"قَالَ: كان يصبح جنبًا من غير حلم ثم يصوم (^١).\nوفي رواية لمسلم: في رمضان (^٢). وفي أخرى: ولا يقضي (^٣).\nوقول البخاري: والأول أسند، أي: أظهر إسنادًا وأبين في الاتصال، نقله ابن التين عن أبي الحسن، بعد أن قَالَ: إسناد الحديث رفعه إلى قائله، وهذان قد رفعاه إلى قائلهما.\nوقال الدارقطني: رواه معمر، عن الزهري، عن أبي بكر بن عبد الرحمن أنه دخل هو وأبوه عَلَى عائشة وأم سلمة فأخبرتاهما. الحديث.\nورواه ابن أخي الزهري، عن أبي بكر عنهما، ولم يذكر أباه. ورواه ابن أبي حفصة، عن الزهري، عن أبي بكر، عن عائشة وحدها، لم يذكر أم سلمة ولا الفضل.\nورواه ابن وهب، عن يونس، عن الزهري، عن عروة، وأبي بكر، عن عائشة، ولم يذكر أم سلمة ولا الفضل.\nورواه الأوزاعي، عن الزهري، عن عروة، عن عائشة.\nقَالَ أبو الحسن: وأصحهما عندي معمر، عن الزهري؛ لأنه ضبطه وذكر فيه دخول أبي بكر وابنه عليهما. ولما ذكر أبو عمر حديث مالك قَالَ: هذا الإسناد أشبه أسانيد هذا الحديث، وهو حديث جاء من وجوه كثيرة متواترة صحاح (^٤).\n_________\n(^١) مسلم (١١٠٩/ ٧٥) كاب: الصيام، باب: صحة صوم من طلع عليه الفجر وهو جنب.\n(^٢) مسلم (١١٠٩/ ٧٦).\n(^٣) مسلم (١١٠٩/ ٧٧).\n(^٤) \"التمهيد\" ٢٢/ ٤٠.","vol":"13","page":161},{"text":"وفي أن الجنب إذا أصابته جنابة من الليل في رمضان لم يضره أن يصبح جنبًا، ولم يفسد ذَلِكَ صومه، وهو قول أبي حنيفة والشافعي ومالك وأصحابهم وأبي ثور وعامة أهل الفتوى.\nقَالَ ابن بطال: أجمع فقهاء الأمصار عَلَى الأخذ بحديث عائشة وأم سلمة فيمن أصبح جنبًا أنه يغتسل ويتم صومه (^١).\nقَالَ أبو عمر: وقد اختلفت الآثار في هذا الباب، واختلف فيه العلماء أيضًا، وإن كان الاختلاف في ذَلِكَ كله عندي ضعيفًا شبه الشذوذ، وقد أحال أبو هريرة فيه مرة عَلَى الفضل، ومرة عَلَى أسامة بن زيد، فيما رواه عمر بن أبي بكر بن عبد الرحمن، عن أبيه، عن جده، ومرة قَالَ: أخبرنيه مخبر، ومرة قَالَ: حَدَّثَني فلان وفلان، فيما رواه أبو حازم، عن عبد الملك بن أبي بكر، عن أبيه، عنه، وروي عنه أنه قَالَ: لا ورب هذا البيت ما أنا قلت: من أدرك الصبح جنبًا فلا يصم، محمد - ﷺ - ورب الكعبة قاله، ثم حدثنيه الفضل.\nقَالَ أبو عمر: وروى عنه محمد بن عبد الرحمن بن ثوبان الرجوع عن ذَلِكَ (^٢)، وحكاه الحازمي عن ابن المسيب (^٣).\nقَالَ ابن بطال: وأشهر قولي أبي هريرة عند أهل العلم أنه لا صوم له (^٤).\nوفيه قول ثالث عنه: أنه إذا علم بجنابته ثم نام حَتَّى يصبح فهو مفطر، وإن لم يعلم حَتَّى يصبح فهو صائم.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ٤٩.\n(^٢) \"التمهيد\" ١٧/ ٤٢٠ - ٤٢١.\n(^٣) \"الاعتبار\" للحازمي ص ١٠٦.\n(^٤) \"شرح ابن بطال\" ٤/ ٤٩.","vol":"13","page":162},{"text":"وروي ذَلِكَ عن طاوس وعروة بن الزبير، وحكاه أبو عمر، عن النخعي (^١). وحكى هو وابن بطال عن النخعي أيضًا قولًا رابعًا أنه يجزئه في التطوع دون الفرض (^٢). وروي عن الحسن وسالم، أنهما قالا: يتم صومه ذَلِكَ، ويقضيه إذا أصبح فيه جنبًا (^٣).\nوكان الحسن بن حي يستحب لمن أصبح جنبًا في رمضان أن يقضي ذَلِكَ اليوم، وكان يرى عَلَى الحائض إذا أدركها الصبح ولم تغتسل أن تقضي ذَلِكَ اليوم، ومال عبد الملك بن الماجشون إلى هذا في الحائض.\nوروى الثوري عن أبي ضمرة، عن عبد الله بن مرداس، عن عبد الله: إذا أصبحت جنبًا لا تحل لك الصلاة، فإن اغتسلت حلت لك الصلاة والصوم فصم (^٤).\nقَالَ عبد الرحمن: قَالَ أبو زرعة: قد اضطربوا فيه، والثوري أحفظهم (^٥).\nقَالَ ابن عبد البر: قد ثبت عن النبي - ﷺ - خلاف هذا.\nقَالَ تعالى: ﴿فَالآنَ بَاشِرُوهُنَّ﴾ الآية وإذا أبيح الجماع والأكل والشرب حَتَّى يتبين الفجر، فمعلوم أن الغسل لا يكون حينئذ إلا بعد الفجر (^٦).\n_________\n(^١) \"التمهيد\" ١٧/ ٤٢٤.\n(^٢) \"التمهيد\" ١٧/ ٤٢٤، \"شرح ابن بطال\" ٤/ ٤٩.\n(^٣) روه ابن أبي شيبة ٢/ ٣٣٠ (٩٥٧٩) عن الحسن.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ١٨١ (٧٤٠٢) كتاب: الصيام، باب: من أدركه الصبح جنبًا، وابن أبي شيبة ٢/ ٣٢٩ - ٣٣٠ (٩٥٧١) كتاب: الصيام، باب: في الرجل يصبح وهو جنب، والطبراني ٩/ ٣١٢ (٩٥٦٥ - ٩٥٦٦)، وقال الهيثمي في \"المجمع\" ٣/ ١٥٠: عبد الله بن مرداس لم أجد من ذكره، وبقية رجاله رجال الصحيح.\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢٢٩ (٦٦٥).\n(^٦) \"التمهيد\" ١٧/ ٤٢٥.","vol":"13","page":163},{"text":"وهذا قاله ربيعة أيضًا، وهو حسن، ومن الحجة أيضًا إجماعهم عَلَى أن الاحتلام بالنهار لا يفسد الصوم، فترك الاغتسال من جنابة تكون بالليل أحرى.\nواحتج من أبطل، بحديث أبي هريرة أن النبي - ﷺ - قَالَ: \"من أصبح جنبًا أفطر ذَلِكَ اليوم\".\nقَالَ ابن بطال: ولم يقل أحد من فقهاء الأمصار غير الحسن (بن حي) (^١)، قَالَ: وأبو هريرة الذي روى حديث الفضل قد رجع عن فتياه إلى قول عائشة وأم سلمة، ورأى ذَلِكَ أولى مما حدَّث به الفضل لحديث عائشة، عن رسول الله - ﷺ -، وروى منصور، عن عبد الرحمن بن أبي بكر أن أبا هريرة رجع عن ذَلِكَ لحديث عائشة (^٢)، وروى محمد بن (عمر) (^٣) عن أبي سلمة، عن أبي هريرة أنه نزع عن ذَلِكَ أيضًا (^٤).\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ٤/ ٤٩١: بن صالح.\n(^٢) رواه أحمد ٦/ ٢٦٦، والنسائي في \"الكبرى\" ٢/ ١٨٧ (٢٩٧٨ - ٢٩٧٩) من طريق منصور، عن مجاهد، عن أبي بكر بن عبد الرحمن بن الحارث قال: قال أبو هريرة .. الحديث. ورواه إسحاق بن راهويه في \"مسنده\" ٢/ ٤٩٧ (١٠٨٢) من طريق منصور، عن مجاهد، عن أبي بكر بن عبد الرحمن، عن عبد الرحمن بن الحارث بن هشام قال: كان أبو هريرة يقول .. الحديث.\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\": عمرو، ولعله الصواب.\n(^٤) رواه النسائي في \"الكبرى\" ٢/ ١٩١ (٣٠٠٥ - ٣٠٠٦) وفيه عن محمد بن عمرو.\nوانظر: \"شرح ابن بطال\" ٤/ ٤٩ - ٥٠.\nتتمة: قال البيهقي: وروينا عن ابن المنذر أنه قال: أحسن ما سمعت في هذا أن يكون ذلك محمولًا على النسخ، وذلك أن الجماع كان في أول الإسلام محرمًا على الصائم في الليل بعد النوم كالطعام والشراب، فلما أباح الله -﷿- الجماع إلى طلوع الفجر، جاز للجنب إذا أصبح قبل أن يغتسل أن يصوم ذلك اليوم لارتفاع =","vol":"13","page":164},{"text":"قَالَ الطحاوي: والنظر في ذَلِكَ أنَّا رأيناهم قد أجمعوا أن صائمًا لو نام نهارًا فأجنب أن ذَلِكَ لا يخرجه عن صومه، فأردنا أن ننظر هل يكون حكم الجنابة إذا طرأ عَلَى الصوم خلاف حكم الصوم إذا طرأ عليها، فرأينا الأشياء التي تمنع من الدخول في الصيام من الحيض والنفاس إذا طرأ ذَلِكَ عَلَى الصوم أو طرأ عليه الصوم فهو سواء، ألا ترى أنه ليس لحائض أن تدخل في الصوم وهي حائض، وأنها لو دخلت في الصوم طاهرًا، ثم طرأ عليها الحيض في ذَلِكَ اليوم أنها بذلك خارجة من الصوم، وكان حكم الصوم إذا طرأت عَلَى الصوم لم تبطله بإجماعهم، فالنظر عَلَى ذَلِكَ أن تكون كذلك إذا طرأ عليها الصوم لم تمنع من الدخول فيه (^١).\nواختلفوا في الحائض تطهير قبل الفجر ولا تغتسل حَتَّى يطلع الفجر، فإن مالكًا والشافعي والثوري وأحمد وإسحاق وأبا ثور يقولون: هي بمنزلة الجنب. وقال عبيد الله بن الحسن العنبري والحسن بن حي\nوالأوزاعي: تصومه وتقضيه (^٢).\nوقال أبو حنيفة وأصحابه: إن كانت أيامها أقل من عشر صامته وقضته، وإن كانت أيامها عشرًا فإنها تصومه ولا تقضي.\nوشذَّ محمد بن مسلمة فقال: لا يجزئها، وعليها القضاء والكفارة، وهذا في المفرِّطة المتوانية. وقال الداودي: لعل ما رواه الفضل كان في أول الإسلام ثم نُسخ.\n_________\n= الحظر، فكان أبو هريرة يفتي بما سمعه من الفضل بن عباس على الأمر الأول ولم يعلم بالنسخ، فلما سمع خبر عائشة وأم سلمة صار إليه. اهـ \"سنن البيهقي\" ٤/ ٢١٥.\n(^١) \"شرح معاني الآثار\" ٢/ ٦٢ - ٦٣.\n(^٢) \"المغني\" ٤/ ٣٩٣.","vol":"13","page":165},{"text":"وقال الطحاوي: جعل حديث أم سلمة وعائشة ناسخين لحديث أبي هريرة أخف؛ لأن النسخ إذا كان لغير عقوبة فهو رحمة، ورد الأغلظ إلى الأخف (^١).\nوقال بعض العلماء: كان ذَلِكَ في أول الإسلام في الوقت الذي كان الحكم فيه أن الصائم إذا نام بالليل حرم عليه الأكل والشرب والجماع أن يمتد ذَلِكَ إلى طلوع الفجر، فيكون تأويل قوله: \"من أصبح جنبًا\" أي: من جامع في الصوم بعد النوم فلا يجزئه صوم سائره؛ لأنه لا يصبح جنبًا إلا وله أن يطأ قبل الفجر.\nوقال الخطابي وابن المنذر: أحسن ما سمعت في خبر أبي هريرة أنه منسوخ؛ لأن الجماع كان محرمًا عَلَى الصائم بعد النوم، فلما أباح الله الجماع إلى طلوع الفجر جاز للجنب إذا أصبح قبل أن يغتسل أن يصوم (^٢).\nوقال ابن التين: يحتمل أن يكون الفضل سمع النبي - ﷺ - يقول: \"لا يفطر\" فسقط عنه: \"لا\".\nوجواب آخر، وهو: يحتمل أن يريد: من أصبح مجامعًا، فعبر بالجنابة عن الجماع لما كان سببًا لها، أو يكون أنزل ولم يتم إنزاله حَتَّى طلع الفجر وهو ينزل، فهذا جنب في الحقيقة، قَالَ: وقيل: إن سنده مضطرب؛ لأنه رواه مرة أخرى عن غير الفضل.\nقَالَ الحازمي: أما الشافعي فذهب إلى معنى الترجيح وقال: نأخذ بحديث زوجتيه دون ما روى أبو هريرة لمعان، منها: أنهما أعلم بهذا من\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ١٠٥ - ١٠٦.\n(^٢) عن قول الخطابي انظر: \"أعلام الحديث\" ٢/ ٩٥٨.","vol":"13","page":166},{"text":"رجل، ومنها تقديمهما في الحفظ، ومنها أنهما اثنتان وهما أكثر من واحد، وإقسام مروان عَلَى عبد الرحمن: لتقرعن بها أبا هريرة، يريد بذلك استقصاء حكم هذِه القصة ليعلم ما عنده؛ لأنه ربما كان عنده نص يحتمل أن يكون ناسخًا أو منسوخًا أو يوجب تخصيصًا أو تأويلًا (^١).\nوفي قصة عبد الرحمن دخول العلماء عَلَى الأمراء والمذاكرة معهم وطاعتهم له في المعروف.\nوفيه: أن الشيء إذا تنوزع فيه وجب رده إلى من يظن علمه عنده؛ لأن أمهات المؤمنين أعلم الناس بهذا المعنى.\nوفيه: أن الحجة القاطعة عند الاختلاف فيما لا نص فيه سنة رسول الله - ﷺ -.\nوفيه: اعتراف العلماء بالحق وإنصافه إذا سمع الحجة، وقد ثبت أن أبا هريرة لم يسمع ذَلِكَ من رسول الله - ﷺ -، ففي رواية الزهري عن أبي بكر بن عبد الرحمن، عن أبي هريرة أنه قَالَ: حدثنيه الفضل ابن عباس.\nوفي رواية المقبري عن أبي هريرة قَالَ: حدثنيه ابن عباس. وفي رواية عمر بن أبي بكر بن عبد الرحمن، عن أبيه، عن جده، عن أبي هريرة قَالَ: هن أعلم برسول الله، حَدَّثَنَا حديثه أسامة بن زيد، ذكره\nالنسائي (^٢).\n_________\n(^١) \"الاعتبار\" ص ١٠٦.\n(^٢) \"السنن الكبرى\" ٢/ ١٧٨ - ١٧٩ (٢٩٣١ - ٢٩٣٢).","vol":"13","page":167},{"text":"<span data-type='title' id=toc-1442>٢٣ - باب المُبَاشَرَةِ لِلصَّائِمِ</span>\nوَقَالَتْ عَائِشَةُ يَحْرُمُ عَلَيْهِ فَرْجُهَا.\n\n١٩٢٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، قَالَ: عَنْ شُعْبَةَ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُقَبِّلُ وَيُبَاشِرُ وَهُوَ صَائِمٌ، وَكَانَ أَمْلَكَكُمْ لإِرْبِهِ. وَقَالَ: قَالَ ابْنُ عَبَّاسٍ: ﴿مَآرِبُ﴾ [طه: ١٨] حَاجَةٌ. قَالَ طَاوُسٌ: ﴿أُولِى الإِرْبَةِ﴾ [النور: ٣١]: الأَحْمَقُ لَا حَاجَةَ لَهُ فِي النِّسَاءِ. وقال جَابرُ بْنُ زيد: إنْ نَظَرَ فَأمنَى يُتمُّ صَوْمَهُ. [١٩٢٨ - مسلم: ١١٠٦ - فتح: ٤/ ١٤٩]\nحَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، قَالَ: عَنْ شُعْبَةَ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُقَبِّلُ وَيُبَاشِرُ، وَهُوَ صَائِمٌ، وَكَانَ أَمْلَكَكُمْ لإِرْبِهِ. وَقَالَ: قَالَ ابْنُ عَبَّاسٍ: ﴿مَآرِبُ﴾ حَاجَةٌ. قَالَ طَاوُسٌ: ﴿أُولِى الإِرْبَةِ﴾ الأَحْمَقُ الذي لَا حَاجَةَ لَهُ فِي النِّسَاءِ. وقال جَابرُ بْنُ زيد: إنْ نَظَرَ فَأمنَى يُتمُّ صَوْمَهُ.\nالشرح:\nأثر عائشة أخرجه معمر، عن أيوب عن أبي قلابة، عن مسروق: سألت عائشة ما يحل للرجل من امرأته صائمًا؟ فقالت: كل شيء إلا الجماع (^١)، وسلف معناه في باب مباشرة الحائض، في كتاب الطهارة (^٢). وحديث عائشة أخرجه مسلم أيضًا (^٣).\nقَالَ الإسماعيلي: ثنا يوسف القاضي، ثَنَا سليمان بن حرب، عن شعبة، عن الحكم، عن إبراهيم أن علقمة وشريح بن أرطاة النخعي\n_________\n(^١) \"مصنف عبد الرزاق\" ٤/ ١٩٠ (١٤٣٩).\n(^٢) برقم (٣٠٢).\n(^٣) مسلم (١١٠٦) باب: أن القبلة في الصوم ليست محرمة على من لم تحرك شهوته.","vol":"13","page":168},{"text":"كانا عند عائشة، فقال أحدهما لصاحبه: سلها عن القبلة، فقال: ما كنت لأرفث عند أم المؤمنين، فقالت: كان رسول الله - ﷺ - يقبل وهو صائم، ويباشر وهو صائم .. الحديث.\nوقال: رواه عن شعبة غندر وابن أبي عدي وعبيد الله بن موسى، وعدد جماعات كلهم عن عبد الله، عَلَى ما ذكر سليمان بن حرب في حديثنا، وحَدَّث به البخاري، عن سليمان فقال فيه: عن الأسود. وفي ذَلِكَ نظر.\nقلت: وفي كتاب \"الصيام\" للقاضي يوسف بن يعقوب بن حماد بن زيد الذي روى عنه الإسماعيلي هذا الحديث: حَدَّثَنَا أبو الربيع، حَدَّثَنَا جرير، عن منصور، عن إبراهيم قَالَ: روى رجل من النخع عن عائشة: أن رسول الله - ﷺ - كان يباشر وهو صائم، فقال له شريح -يعني: ابن أرطاة-: إني لأهم أن أضرب بالقدمين رأسك، قَالَ: وكان شريح قد صام سنين، فانتهوا إلى عائشة، فجعل بعضهم يقول لبعض: سلها، قَالَ: قالوا لعلقمة، فقال: لا أرفث اليوم عند أم المؤمنين، قالت: وما ذاك؟ قالوا: إن هذا روى عنكِ أنك قلت: إن رسول الله - ﷺ - كان يباشر وهو صائم .. الحديث.\nوأخبرنا عبد الواحد بن غياث، ثنا حماد بن سلمة، عن حماد، عن إبراهيم، عن الأسود قَالَ: سألت عائشة عن المباشرة للصائم فكرهتها، فقلت: بلغني أن سيدنا رسول الله - ﷺ - كان يباشر وهو صائم. فقالت: إن رسول الله - ﷺ - كان أملك لإربه من الناس أجمعين.\nوأخبرنا نصر بن علي، ثَنَا أبي، ثَنَا هشام، عن حماد، فذكر مثله.\nورواه النسائي، عن إسحاق بن منصور، عن ابن مهدي، عن شعبة","vol":"13","page":169},{"text":"بمثل رواية الإسماعيلي (^١).\nقَالَ الدارقطني: وكذا رواه أبو النضر (^٢). قَالَ: ورواه أبو خالد الدالاني والحسن بن الحر، عن الحكم، عن إبراهيم، قَالَ: خرج علقمة، ومسروق في نفر من أصحاب عبد الله، فدخلوا عَلَى عائشة.\nورواه ابن أبي ليلى، عن الحكم، عن شريح، عن عائشة، لم يذكر إبراهيم. ورواه منصور بن زاذان، عن الحكم، عن علقمة من غير ذكر عائشة.\nورواه قطبة بن عبد العزيز وجماعات عددهم عن الأعمش، عن إبراهيم، عن الأسود، وقال أبو معاوية: عن الأعمش، عن إبراهيم، عن علقمة والأسود.\nورواه يحيى بن زائدة، عن الأعمش، عن همام، عن أبي الضحى، عن مسروق ورواه قيس بن الربيع، عن الأعمش، ومنصور، عن أبي الضحى، عن شُتير بن شكل، عن عائشة وحفصة. ورواه ابن عون،\nعن إبراهيم، عن الأسود، قَالَ ذَلِكَ حماد بن زيد وثابت بن يزيد ومنصور، عن عكرمة.\nوقال ابن علية: عن ابن عون، عن إبراهيم، عن الأسود ومسروق أنهما دخلا عَلَى عائشة.\nقَالَ الدارقطني: وكلها صحيحة إلا قول من أسقط في حديث الحكم إبراهيمَ، وإلا قول قيس، عن أبي الضحى، عن شتير، عن عائشة وحفصة؛ فإنه لم يتابع عليه.\n_________\n(^١) \"السنن الكبرى\" ٢/ ٢٠٦ (٣٠٩٢).\n(^٢) رواه النسائي في \"الكبرى\" ٢/ ٢٠٨ (٣٠٩٧).","vol":"13","page":170},{"text":"قلت: ورواه القاضي أبو يوسف، عن محمد بن أبي بكر، ثَنَا يزيد بن زريع، ثَنَا ابن عون، عن إبراهيم، عن الأسود ومسروق قَالَ: أتينا عائشة. ثم روى حديث شتير بإسقاط عائشة، وهو في \"صحيح مسلم\" أيضًا (^١).\nوفي \"علل ابن أبي حاتم الرازي\": رواه شتير، عن علي، وقال: قَالَ أبي: هذا خطأ (^٢)، ولما رواه النسائي من حديث إسرائيل، عن منصور، عن أبي الضحى، عن مسروق، عن شتير قَال: هذا خطأ، ليس فيه مسروق (^٣).\nوخطَّأ الرازيان رواية عبد الأعلى، عن حميد، عن أنس، عنها، به (^٤).\nوقَالَ الطرقي لما ذكر حديث الباب: كذا رواه الأسود وعلقمة، عن عائشة جمعًا بين التقبيل والمباشرة، وإن اختلفت الروايات عنهما.\nورواه مسروق، عن عائشة مقصورًا عَلَى المباشرة (^٥).\nورواه عنها جماعة ذوو عدد مقصورًا عَلَى التقبيل (^٦).\n_________\n(^١) مسلم (١١٠٧).\n(^٢) \"علل ابن أبي حاتم\" ١/ ٢٣٢.\n(^٣) \"السنن الكبرى\" ٢/ ٢٠٥ (٣٠٨٢).\n(^٤) \"علل ابن أبي حاتم\" ١/ ٢٤٦. ويعني المصنف بالرازيين: أبا حاتم وأبا زرعة.\n(^٥) رواه مسلم (١١٠٦/ ٦٨)، وكذا رواه مسلم (١١٠٦/ ٦٧) عن علقمة، عن عائشة مقصورًا على المباشرة.\n(^٦) سيأتي برقم (١٩٢٨)، وروى مسلم (١١٠٦) ٦٢ عن عروة بن الزبير عنها مقتصرًا على التقبيل.\nوروى مسلم (١١٠٦/ ٦٣، ٦٤، ٦٦) عن القاسم وعلقمة عنها كذلك.","vol":"13","page":171},{"text":"وقال أبو يحيى مصدع: عن عائشة أن رسول الله - ﷺ - كان يقبلها وهو صائم، ويمص لسانها. هذِه الكلمة ليست بمحفوظة، والحمل فيها عَلَى محمد بن دينار -يعني: عن سعد بن أوس عن مصدع- وهي في كتاب أبي داود وحده.\nوحكى ابن الأعرابي، عن أبي داود أنه قَالَ: هذا الحديث ليس بصحيح (^١).\n_________\n(^١) أبو داود (٢٣٨٦) كتاب: الصوم، باب: الصائم يبلع الريق، ورواه أيضًا بهذِه اللفظة: أحمد ٦/ ١٢٣، ٢٣٤، والبيهقي ٤/ ٢٣٤ كتاب: الصيام، باب: إباحة القبلة لمن لم تحرك شهوته أو كان يملك إربه، وابن حبان في \"المجروحين\" ٢/ ٢٧٢، وابن عدي في \"الكامل\" ٧/ ٤١٣ في ترجمة محمد بن دينار الطاحي (١٦٧٣)، و٨/ ٢٣٠ في ترجمة مصدع (١٩٥١)، والخطيب في \"تالي تلخيص المتشابه\" ١/ ٣٠١ (١٧٧)، والمزي في \"تهذيب الكمال\" ١٠/ ٢٥٢ - ٢٥٣ من طريق محمد بن دينار الطاحي، عن سعد ابن أوس العبدي، عن مصدع أبي يحيى، عن عائشة به.\nقال ابن عدي: قوله: ويمص لسانها: لا يقوله إلا محمد بن دينار، وهو الذي رواه أهـ. وقد نقل، عن ابن معين أنه قال عن محمد بن دينار: ضعيف، وقال عبد الحق في \"أحكامه\" ٢/ ٢١٩: لا تصح هذِه الزيادة؛ لأنها من حديث محمد بن دينار، عن سعد بن أوس ولا يحتج بهما أهـ.\nوتعقب ابن القطان الفاسي، عبد الحق في تضعيفه الحديث بمحمد بن دينار\nوسعد بن أوس فقال: اعتل على الحديث بما ليس بعلة، فإن محمد بن دينار الطاحي صدوق، ليس به بأس، ويروى عن ابن معين استضعاف حديثه، وذلك -والله أعلم- بقياسه إلى غيره، وإلا فقد روي عنه أنه قال فيه: لا بأس به، وقال أبو زرعة: صدوق، وقال أبو حاتم: لا بأس به.\nوسعد بن أوس، قال أبو حاتم: صالح، ويروى عن ابن معين استضعاف حديثه، ولعله أيضًا بالإضافة كما قلناه، وأما مصدع الأعرج، فضعيف، كان شيعيًا، عرقب في التشيع، قال السعدي: كان زائغًا، جائرًا عن الطريق، وفي بابه ذكره ابن عدي هذا الحديث، وعليه أنكره، فإذن علة الخبر إنما هي هذِه فاعلم ذلك. أهـ. =","vol":"13","page":172},{"text":"إذا عرفت ذَلِكَ؛ فالمباشرة والقبلة للصائم حكمهما واحد، بل قَالَ أشهب: القبلة أيسر من المباشرة، والملاعبة والجسّة والقبلة وإدامة النظر والمحادثة تنقص أجر الصائم وإن لم يفطره.\nواختلفوا في المباشرة، فكرهها قوم من السلف.\nوروى ابن وهب عن ابن أبي ذئب أن سفينة مولى ابن عباس حدثه أن ابن عباس كان ينهى الصائم عن القبلة والمباشرة، قَالَ: وأخبرني رجال من أهل العلم عن ابن عمر مثله (^١).\nوروى حماد بن سلمة، عن عائشة أنها كرهت ذَلِكَ (^٢). وروى مثله عن ابن المسيب وعطاء والزهري (^٣)، ورخص فيه آخرون.\n_________\n= \"بيان الوهم والإيهام\" ٣/ ١١٠ - ١١١.\nقلت: في بعض ما قاله ابن القطان نظر؛ لأن ابن عدي قد أورد الحديث في ترجمة مصدع لكنه لم ينكره عليه، إنما أنكره وقال ما قال حينما رواه في ترجمة محمد بن دينار فقال -كما أسلفناه-: قوله: ويمص لسانها في المتن لا يقوله إلا محمد بن دينار وهو الذي رواه. انتهى كلام ابن عدي، فتضعيف عبد الحق الحديث بمحمد بن دينار صحيح لا شيء فيه، وهو موافق لما عناه وقصده ابن عدي.\nوقد أعله أيضًا المنذري بابن دينار وسعد بن أوس كما في \"المختصر\" ٣/ ٢٦٣ - ٢٦٤، وأعله ابن الجوزي في \"العلل المتناهية\" ٢/ ٥٣ - ٥٤ (٨٩٣) بالثلاثة. وقال الزيلعي في \"نصب الراية\" ٤/ ٢٥٣: حديث ضعيف، وقال الحافظ في \"الفتح\" ٤/ ١٥٣: إسناده ضعيف، وضعفه الألباني في \"ضعيف أبي داود\" (٤١١).\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ١٨٦ (٧٤٢٣ - ٧٤٢٥)، ٤/ ١٨٩ - ١٩٠ (٧٤٣٨)، وابن أبي شيبة ٢/ ٣١٦ - ٣١٨ (٩٤١٣، ٩٤٢٢، ٩٤٣٦)، والبيهقي ٤/ ٢٣٢.\n(^٢) رواه البيهقي ٤/ ٢٣٢.\n(^٣) رواه عن ابن المسيب: عبد الرزاق ٤/ ١٨٨ - ١٨٩ (٧٤٣٣ - ٧٤٣٤)، وابن أبي شيبة ٢/ ٣١٦ (٩٤١٧)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٨٨.\nورواه عن عطاء والزهري: عبد الرزاق ٤/ ١٨٨ - ١٨٩ (٧٤٣٢، ٧٤٣٦ - ٧٤٣٧).","vol":"13","page":173},{"text":"روي عن ابن مسعود أنه كان يباشر امرأته نصف النهار وهو صائم (^١). وعن سعد بن أبي وقاص مثله (^٢).\nوروى أبو قلابة، عن مسروق أنه سأل عائشة: ما يحل للرجل من امرأته وهو صائم؟ قالت: كل شيء إلا الجماع (^٣).\nوكان عكرمة يقول: لا بأس بالمباشرة للصائم؛ لأن الله تعالى أحل له أن يأخذ بيدها وأدنى جسدها، ولا يأخذ بأقصاه (^٤).\nوقال ابن قدامة: اللمس بشهوة كالقبلة، فإن كان بغيرها فلا يكره بحال. وكل من رخص في المباشرة له فإنما ذَلِكَ بشرط السلامة مما يخاف عليه من دواعي اللذة والشهوة، كما نبه عليه المهلب، ألا ترى قول عائشة عن النبي - ﷺ -: وكان أملككم لإربه. ولهذا المعنى كرهها من كرهها.\nوروى حماد، عن إبراهيم، عن الأسود أنه سأل عائشة عن المباشرة للصائم فكرهتها (^٥)، إلى آخر ما أسلفناه، وحماد، عن داود، عن شعبة، عن ابن عباس: أن رجلًا قَالَ له: إني تزوجت ابنة عم لي جميلة فبنى بها في رمضان، فهل لي إن قبلتها من سبيل؟ قَالَ: فهل تملك نفسك؟ قَالَ: نعم قَالَ: فباشر. قال: فهل لي أن أضرب على فرجها من سبيل؟ قال: فهل تملك نفسك؟ قال: نعم. قال فاضرب.\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٣١٧ (٩٤٣٠)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٩٠.\n(^٢) رواه الطحاوي ٢/ ٩٥.\n(^٣) رواه عبد الرزاق ٤/ ١٩٠ (٧٤٣٩).\n(^٤) رواه ابن أبي شيبة ٢/ ٣١٧ (٩٤٣٣).\n(^٥) رواه البيهقي ٤/ ٢٣٢.","vol":"13","page":174},{"text":"وقال مالك في \"المختصر\": لا أحب للصائم في فرض أو تطوع أن يباشر أو يقبل، فإن فعل ولم يمذ فلا شيء عليه، وإن أمذى فعليه القضاء، وهو قول مطرف وابن الماجشون وأحمد. قَالَ بعض البغاددة من أصحاب مالك: القضاء في ذَلِكَ عندنا استحباب.\nوروى عيسى، عن ابن القاسم أنه إن أنعظ ولم يمذ فإنه يقضي وأنكره سحنون، وهو خلاف قول مالك (^١).\nوقال أبو حنيفة والأوزاعي والشافعي وأبو ثور: لا شيء عليه إذا أمذى، وهو قول الحسن والشعبي، وحجتهم أن اسم المباشرة ليس عَلَى ظاهره، وإنما هو كناية عن الجماع، ولم يختلف العلماء أن قوله\nتعالى: ﴿فالآن باشروهن …﴾ يراد به الجماع، فكل مباشرة اختلف فيها فالواجب ردها إلى ما أجمعوا عليه منها.\nواختلفوا إذا باشر أو جامع دون الفرج فأمنى، فقال أبو حنيفة والثوري والشافعي: يجب عليه القضاء فقط؛ لأن الكفارة إنما تجب عندهم بالجماع.\nوقال عطاء: يجب عليه القضاء مع الكفارة (^٢)، وهو قول الحسن البصري وابن شهاب (^٣). ومالك وابن المبارك وأبي ثور وإسحاق، وحجتهم أنه إذا باشر أو جامع دون الفرج فأنزل فقد حصل المعنى المقصود من الجماع؛ لأن الإنزال أقصى ما يطلب من الالتذاذ، وهو من جنس الجماع التام في إفساد الصوم، فقد وجبت فيه الكفارة.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٤٧ - ٤٨، \"المغني\" ٤/ ٣٦١.\n(^٢) رواه ابن أبي شيبة ٢/ ٣٢٢ (٩٤٧٨).\n(^٣) رواه عبد الرزاق ٤/ ١٩٢ (٧٤٥٠)، وابن أبي شيبة ٢/ ٣٢٢ (٩٤٧٩).","vol":"13","page":175},{"text":"تنبيهات:\nأحدها: قَالَ ابن قدامة في حديث المص: يجوز أن يكون التقبيل وهو صائم والمص في حين آخر، ويجوز أن يمصه ولا يبتلعه، ولأنه لم يتحقق انفصال ما عَلَى لسانها من البلل إلى فمه، وأما ابتلاع ريق الرجل نفسه وما لا يمكن التحرز منه فلا يفطر كغبار الطريق، فلو جمعه وابتلعه قصدًا لم يضر عَلَى الأصح وفاقًا للحنفية، فإن أخرج ريقه إلى الظاهر ثم أعاده أو بلع ريق غيره أفطر (^١).\nوفي \"شرح الهداية\": إن ابتلع بصاق غيره أفسد صومه. وعن الحلواني: لو ابتلع ريق حبيبه أو صديقه عليه الكفارة؛ لأنه لا يعافه بل يتلذذ به. وقيل: لا كفارة فيه.\nثانيها للنسائي: سأل عمر رسول الله - ﷺ - عن القبلة: \"أرأيت لو تمضمضت من الماء وأنت صائم؟ \" قَلت: لا بأس. قَالَ: \"فمه\"، ثم قال: منكر (^٢).\n_________\n(^١) \"المغني\" ٤/ ٣٥٥.\n(^٢) \"السنن الكبرى\" ٢/ ١٩٨ - ١٩٩ (٣٠٤٨). ورواه أيضًا: أبو داود (٢٣٨٥) كتاب: الصوم، باب: القبلة للصائم، وأحمد ١/ ٢١، ٥٢، والدارمي ٢/ ١٠٧٦ (١٧٦٥) كتاب: الصوم، باب: الرخصة في القبلة للصائم، والبزار في \"البحر الزخار\" ١/ ٣٥٢ - ٣٥٣ (٢٣٦)، وابن خزيمة ٣/ ٢٤٥ (١٩٩٩)، وابن حبان ٨/ ٣١٣ - ٣١٤ (٣٥٤٤) كتاب: الصوم، باب: قبلة الصائم، والحاكم ١/ ٤٣١ وصححه على شرط الشيخين، والبيهقي ٤/ ٢١٨ كتاب: الصيام، باب: من طلع الفجرُ وفي فيهِ شيءٌ لفَظَه وأتمَّ صومه، والضياء في \"المختارة\" ١/ ١٩٥ - ١٩٦ (٩٩ - ١٠٠)، والمزي في \"تهذيب الكمال\" ١٨/ ٣١٨ - ٣١٩ من طريق الليث بن سعد، عن بكير بن عبد الله الأشج، عن عبد الملك بن سعيد الأنصاري، عن جابر بن عبد الله، عن عمر بن الخطاب، به. =","vol":"13","page":176},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والحديث قال عنه النسائي: منكر، كما ذكر المصنف -﵀- مع العلم بأنه ليس في مطبوع \"سنن النسائي الكبرى\" قول النسائي هذا، ونقله عنه المزي في \"تحفة الأشراف\" ٨/ ١٧ (١٠٤٢٢)، وكذا نقله عنه في \"تهذيب الكمال\"، فيبدو أنه سقط من المطبوع، والله أعلم، ونقله عنه أيضًا المنذري في \"مختصره\" ٣/ ٢٦٣ وسكت عليه فكأنما أقره على تضعيفه، وأغرب ابن الجوزي جدًّا فأورد الحديث في \"التحقيق\" ٢/ ٨٨ من طريق الإمام وأحمد وقال: ليث ضعيف.\nوذلك لأن الروايتين اللتين عند أحمد عن ليث -هكذا مهملًا- عن بكير، وهكذا جاء مهملًا عند النسائي وابن خزيمة، وجاء مصرحًا في بقية المصادر أنه الليث بن سعد، فلم يتفطن لذلك ابن الجوزي وظن أنه ليث بن أبي سليم، فهو الضعيف، والليث بن سعد متفق على إمامته وجلالته، وهو الذي يروي عن بكير بن عبد الله، أما ليث بن أبي سليم فليس له رواية عن بكير، والله أعلم.\nوالعجب أيضًا من الذهبي حيث أورد الحديث في \"التنقيح\" ٥/ ١٥٢ وأورد كلام ابن الجوزي، ولم يعلق عليه!!\nومما يؤيد قولنا أن الضياء قال بعد روايته الحديث الأول: رواه الإمام أحمد في \"مسنده\" عن حجاج، عن ليث بن سعد، وقال المزي أيضًا: رواه أبو داود عن أحمد بن يونس وعيسى بن حماد، ورواه النسائي عن قتيبة كلهم عن الليث بن سعد.\nوالحديث بالرغم من أنه قد ضعف، إلا أنه صححه جمع من الأئمة، فصححه ابن خزيمة وابن حبان والحاكم، وكذا صححه عبد الحق في \"الأحكام الوسطى\" ٢/ ٢١٧ فأورده وسكت عليه، وهذا تصحيح منه له كما أشرنا إلى ذلك من قبل، وأقره ابن القطان ولم يعقب عليه، فقال في \"بيان الوهم والإيهام\" ٥/ ٣١٢: وسكت عنه مصححًا له. اهـ.\nوأجاب شيخ الإسلام ابن تيمية عند تضعيف الإمام أحمد والنسائي لهذا الحديث، فنقل ابن عبد اللهادي: قال شيخنا ابن تيمية: الليث بن سعد الإمام الجليل لا يختلف في فضله وعلمه وثقته وهو رواي هذا الحديث، وضعف الإمام أحمد هذا الحديث؛ لأن عمر بن الخطاب - ﵁ - كان ينهى عن القبلة للصائم، وأنكره أيضًا النسائي وذلك لأنهم قالوا: إنه قيل لعمر: أتكره القبلة للصائم =","vol":"13","page":177},{"text":"وقال البزار: لا نعلمه يروى إلا عن عمر من هذا الوجه (^١).\nوقال أحمد: هذا ريح، ليس من هذا شيء (^٢).\nوأما ابن حزم فاحتج به (^٣)، وصححه الحاكم عَلَى شرط الشيخين (^٤).\nولابن ماجه من حديث عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس قَالَ: رخص للكبير الصائم في المباشرة، وكره للشاب (^٥).\nولأبي داود من حديث أبي هريرة أن رجلًا سأل النبي - ﷺ - عن المباشرة للصائم فرخص له، وأتاه آخر فنهاه، فإذا الذي رخص له شيخ، والذي نهاه شاب (^٦).\n_________\n= ورسول الله - ﷺ - كان يقبل وهو صائم؟! فقال: من ذا له من الحفظ والعصمة ما لرسول الله - ﷺ - اهـ. نقلًا عن هامش \"تنقيح التحقيق\" للذهبي ٥/ ١٥٢. والحديث صححه الألباني في \"صحيح أبي داود\" (٢٠٦٤).\n(^١) \"البحر الزخار\" ١/ ٣٥٣.\n(^٢) انظر: \"المغني\" ٤/ ٣٦١.\n(^٣) \"المحلى\" ٦/ ٢٠٩ وقد رواه بسنده.\n(^٤) \"المستدرك\" ١/ ٤٣١.\n(^٥) ابن ماجه (١٦٨٨) كتاب: الصيام، باب: ما جاء في المباشرة للصائم قال: حدثنا محمد بن خالد، عن عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس … الحديث.\nوقال البوصيري في \"مصباح الزجاجة\" ٢/ ٦٨: هذا إسناد ضعيف؛ عطاء بن السائب اختلط بآخره، وخالد بن عبد الله الواسطي سمع منه بعد الاختلاط، ومحمد بن خالد ضعيف أيضًا. اهـ. وصححه الألباني في \"صحيح ابن ماجه\" (١٣٦٩).\n(^٦) أبو داود (٢٣٨٧) كتاب: الصوم، باب: كراهيته للشاب، ووراه ابن عدي في \"الكامل\" ٢/ ١٣٣ في ترجمة إسرائيل بن يونس (٢٣٧)، والبيهقي ٤/ ٢٣١ - ٢٣٢ من طريق أبي أحمد الزبيري، عن إسرائيل، عن أبي العنبس، عن الأغر، عن أبي هريرة … الحديث. =","vol":"13","page":178},{"text":"ولأحمد مثله من حديث ابن عمرو وفيه ابن لهيعة (^١)، وقد ردهما ابن حزم كما ستعلمه (^٢).\nوفي \"الصحيحين\" عن أم سلمة أن النبي - ﷺ - كان يقبلها وهو صائم (^٣)،\n_________\n= قال ابن حزم في \"المحلى\" ٦/ ٢٠٨: إسرائيل ضعيف، وأبو العنبس لا يدرى من هو، فسقط الحديث. اهـ بتصرف، وقال عبد الحق ٢/ ٢١٧: أبو العنبس لم أجد أحدًا ذكره ولا سماه، ونقل ابن القيم قولي ابن حزم وعبد الحق كما في \"المختصر\" ٣/ ٢٦٤، ولم يعقب عليهما.\nقلت: قال الحافظ في \"التقريب\" (٨٢٨٣): أبو العنبس، الكوفي، العدوي مقبول.\nوالحديث صححه الألباني في \"صحيح أبي داود\" (٢٠٦٥) قال: إسناده حسن صحيح.\n(^١) أحمد ٢/ ١٨٥، ٢٢٠ - ٢٢١ قال: حدثنا موسى بن داود، عن ابن لهيعة، عن يزيد بن أبي حبيب عن قيصر التجيبي، عن عبد الله بن عمرو بن العاص .. الحديث.\nقال الهيثمي في \"المجمع\" ٣/ ١٦٦: فيه ابن لهيعة وحديثه حسن وفيه كلام، وصححه الألباني في \"الصحيحة\" (١٦٠٦)، وقال في \"صحيح أبي داود\" ٧/ ١٤٩: إسناد جيد، لولا سوء حفظ ابن لهيعة، ولكنه شاهد جيد.\n(^٢) \"المحلى\" ٦/ ٢٠٨.\nقلت: حديث ابن عمرو الذي عند أحمد لم يرده ابن حزم كما ذكر المصنف -﵀- ولم يورده أصلًا، أما الحديث الآخر الذي رده ابن حزم -كما سيأتي- هو حديث ابن لهيعة، عن قيس مولى تجيب، وهو حديث أبي هريرة. قال عبد الحق في \"أحكامه\" ٢/ ٢١٨: يروى بإسناد آخر إلى أبي هريرة فيه ابن لهيعة، عن قيس مولى تجيب، ولفظه أن النبي - ﷺ - أرخص في قبلة الصائم للشيخ ونهى عنها الشاب، ولا يصح أيضًا. اهـ، وهذا ما ذكره ابن حزم، لا حديث ابن عمر كما ذكر المصنف، والله أعلم.\nوحديث أبي هريرة الذي ذكره ابن حزم وعبد الحق، الذي فيه قيس مولى تجيب لم أقف عليه.\n(^٣) سلف برقم (٣٢٢) كتاب: الحيض، باب: النوم مع الحائض وهي في ثيابها، ورواه مسلم (١١٠٨) كتاب: الصيام، باب: بيان أن القبلة في الصوم ..","vol":"13","page":179},{"text":"زاد ابن أبي حاتم: وعلى قُبُلها ثوب، وقال: قَالَ أبي: الناس يروونه عن عكرمة مرسلًا، وهو أصح (^١).\nولابن أبي شيبة -بإسناد جيد- عن أبي سعيد الخدري أنه سئل عن القبلة للصائم فقال: لا بأس ما لم يَعْدُ ذَلِكَ (^٢).\nثالثها: قَالَ ابن حزم: روينا بأسانيد في غاية الصحة عن أمهات المؤمنين: أم سلمة، وأم حبيبة، وحفصة، وعمر، وابن عباس، وعمر بن أبي سلمة، وغيرهم، كلهم عن النبي - ﷺ - أن القبلة لا تبطل الصوم، قَالَ: ومن باشر امرأته فيما دون الفرج تعمدًا أمنى أو لم يمن، أمذى أو لم يمذ لا ينقض صومه (^٣).\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٢٤٥.\n(^٢) \"المصنف\" ٢/ ٣١٥ (٩٣٩٥).\n(^٣) \"المحلى\" ٦/ ٢٠٦ بتصرف.\nوحديث سلمة تقدم برقم (٣٢٢)، ورواه مسلم (١١٠٨).\nوحديث أم حبيبة رواه أحمد ٦/ ٣٢٥، والنسائي في \"الكبرى\" ٢/ ٢٠٥ (٣٠٨٤)، والطبراني ٢٣/ ٢٤٥ (٤٩٣) من طريق شعبة، عن منصور، عن أبي وائل، عن شتير بن شكل، به.\nقال النسائي: لا نعلم أحدًا تابع شعبة على قوله: عن أم حبيبة، والصواب شتير عن حفصة. وسئل الدارقطني في \"علله\" ٣/ ٢٤١ عن حديث شتير بن شكل، عن علي، قبل رسول الله - ﷺ - وهو صائم، فقال: كذا رواه المغيرة بن سلمة، عن عبد الواحد بن زياد، عن الأعمش، عن مسلم بن صبيح، عن شتير بن شكل، عن علي، ووهم فيه، والناس يروونه عن الأعمش ومنصور، عن أبي الضحى، عن شتير، عن حفصة، ومنهم من قال: عن أم حبيبة، وهو أشبه بالصواب. اهـ.\nوحديث حفصة رواه مسلم (١١٠٧). وحديث عمر تقدم تخريجه قريبًا جدًّا.\nوحديث ابن عباس رواه أحمد ١/ ٢٤٩، ٣٦٠، وعبد الرزاق في \"المصنف\" ٤/ ١٨٣ (٧٤٠٧) كتاب: الصيام، باب: القبلة للصائم، والبزار كما في \"كشف الأستار\" (١٠٢٠)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٩٠ كتاب: الصيام، =","vol":"13","page":180},{"text":"قَالَ: والقبلة لمن تحل له قربة من القرب وسنة مستحبة، ومن فرق بين الشاب والشيخ تعلق بحديثي سوء:\nأحدهما: فيه ابن لهيعة عن قيس مولى تجيب، وهو مجهول (^١).\nوالآخر: من حديث إسرائيل، وهو ضعيف (^٢)، عن أبي العنبس،\n_________\n= باب: القبلة للصائم. من طريق أيوب، عن عبد الله بن شقيق، عن ابن عباس أن النبي - ﷺ - كان يصيب من الرءوس وهو صائم -يعني: القبلة-.\nورواه الطبراني ١١/ ٣١٩ (١١٨٦٨) من طريق أيوب، عن عكرمة، عن ابن عباس به.\nقال ابن أبي حاتم في \"العلل\" ١/ ٢٢٦ (٦٥٨):\nوسألت أبي عن حديث: رواه معمر وعبد السلام بن حرب، عن أيوب، عن عبد الله بن شقيق عن ابن عباس: أن النبي - ﷺ - كان يصيب من الرءوس وهو صائم.\nووراه وهيب، عن أيوب، عن رجل، عن ابن عباس، عن النبي - ﷺ -.\nقلت لأبي: أيهما أصح؟ قال: الله أعلم، قلت: فهذا الرجل هو عبد الله بن شقيق؟\nقال: ما ندري هو أم غيره، وقد تابع وهيبًا ابن علية. اهـ.\nوقال الهيثمي في \"المجمع\" ٣/ ١٦٧: رواه أحمد والطبراني، ورجال أحمد رجال الصحيح.\nوحديث عمر بن أبي سلمة رواه مسلم (١١٠٨).\n(^١) انظر ترجمته في \"لسان الميزان\" ٤/ ٤٨٠ ..\n(^٢) هو إسرائيل بن يونس بن أبي إسحاق الهمداني السبيعي، قال ابن معين: ثقة، وكذا قال العجلي، وقال أبو حاتم: ثقة صدوق، وقال يعقوب بن شيبة: صالح الحديث، وفي حديثه لين، وقال في موضع آخر: ثقة صدوق، وليس بالقوي في الحديث، ولا بالساقط، وقال النسائي: ليس به بأس، وقال أحمد: ثقة، وجعل يعجب من حفظه، وقد ضعفه البعض كابن المديني وابن حزم، قال الذهبي: إسرائيل اعتمده البخاري ومسلم في الأصول، وهو في الثبت كالاسطوانة، فلا يلتفت إلى تضعيف من ضعفه. وقال الحافظ في \"التقريب\" (٤٠١): ثقة، تكلم فيه بلا حجة.\nانظر ترجمته في \"طبقات ابن سعد\" ٦/ ٣٧٤، \"تهذيب الكمال\" ٢/ ٥١٥ (٤٥٢)، \"ميزان الاعتدال\" ١/ ٢٠٨ (٨٢٠).","vol":"13","page":181},{"text":"ولا يدرى من هو (^١)، عن الأغر، عن أبي هريرة (^٢).\nوأما منام عمر (^٣) -يعني: الآتي- فالأحكام لا تؤخذ بالمنامات، لا سيما وقد أفتاه في اليقظة بالإباحة، فمن الباطل نسخ ذَلِكَ في (^٤) المنام، ويكفي من هذا أن عمر بن حمزة لا شيء (^٥).\n_________\n(^١) انظر ترجمته في \"تهذيب الكمال\" ٣٤/ ١٤٥ (٧٥٤٧)، وقال الحافظ في \"التقريب\" (٨٢٨٣) مقبول. وقد سلف.\n(^٢) تقدم تخريجه قريبًا.\n(^٣) رواه ابن أبي شيبة ٦/ ١٨٠ (٣٠٤٩٥)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٨٨ كتاب: الصيام، باب: القبلة للصائم، وابن عدي في \"الكامل\" ٦/ ٣٦ - ٣٧ في ترجمة عمر بن حمزة بن عبد الله بن عمر (١١٩٢)، والبيهقي ٤/ ٢٣٢ من طريق أبي أسامة، عن عمر بن حمزة عن سالم، عن عبد الله بن عمر قال: قال عمر: رأيت رسول الله - ﷺ - في المنام فرأيته لا ينظرني، فقلت: يا رسول الله ما شأني، فالتفت إلى فقال: \"ألست المقبل وأنت الصائم … \" الحديث.\nقال البيهقي: تفرد به عمر بن حمزة، فإن صح، فعمر بن الخطاب كان قويًا ما يتوهم تحريك القبلة شهوته، والله أعلم. اهـ.\nوقال ابن التركماني متعقبًا البيهقي: هذا الحديث يرد من وجهين: أحدهما: أن عمر بن حمزة ضعفه ابن معين، وقال أبو أحمد والرازي: أحاديث مناكير.\nوالثاني: أن الشرائع لا تؤخذ من المنامات لا سيما وقد أفتى النبي - ﷺ - عمر في اليقظة بإباحة القبلة ذكره أبو داود وغيره وهو في ذلك الوقت أشد وأقوى منه حين رأى هذا المنام، فمن المحال أن ينسخ - ﷺ - تلك الإباحة بعد موته حين كان عمر أسن وأضعف من ذلك الوقت، فلا حاجة إذًا إلى تأويل البيهقي هذا الحديث بهذا التأويل الضعيف إذ لو كان عمر قويًا يتوهم تحريك القبلة شهوته كما زعم البيهقي لما أباحها النبي - ﷺ - له في اليقظة بالطريق الأولى.\n(^٤) في (ج): في.\n(^٥) عمر بن حمزة بن عبد الله بن عمر بن الخطاب، قال أحمد: أحاديثه مناكير، وضعفه ابن معين والنسائي، وقال ابن حبان في \"ثقاته\": كان ممن يخطئ.\nقال الحافظ في \"التقريب\" (٤٨٨٤): ضعيف. =","vol":"13","page":182},{"text":"وحديث ميمونة بنت عتبة -مولاة رسول الله - ﷺ -- ضعيف (^١)، فيه: زيد ابن جبير (^٢)، وإسرائيل ضعيف (^٣) عن أبي يزيد الضبي، وهو مجهول (^٤)،\n_________\n= انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٤٨ (١٩٨٤)، \"ثقات ابن حبان\" ٧/ ١٦٨ \"الكامل في الضعفاء\" ٦/ ٣٥ (١١٩٢)، \"تهذيب الكمال\" ٢١/ ٣١١ (٤٢٢١).\n(^١) رواه ابن ماجه (١٦٨٦) كتاب: الصيام، باب: ما جاء في القبلة للصائم، وأحمد ٦/ ٤٦٣، وابن سعد ٨/ ٣٠٥، \"إسحاق بن راهويه في \"مسنده\" ٥/ ١٠٧ (٢٢١٢)، وابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ٢١٠ (٣٤٤٢)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٨٨ كتاب: الصيام، باب: القبلة للصائم، والطبراني ٢٥/ ٣٤ (٥٧)، والدارقطني ٢/ ١٨٣ - ١٨٤، وابن الجوزي في \"التحقيق\" ٢/ ٨٩ (١٠٩١)، وفي \"العلل المتناهية\" ٢/ ٥٣ (٨٩٢)، والمزي في \"تهذيب الكمال\" ٣٤/ ٤٠٨ - ٤٠٩.\nقال البخاري فيما نقله عنه الترمذي في \"العلل الكبير\" ١/ ٤٦٣ - ٣٤٧: حديث منكر لا أحدث به، وأبو يزيد لا أعرف اسمه، وهو رجل مجهول وزيد بن جبير ثقة. اهـ.\nوقال الدارقطني: لا يثبت هذا، وأبو يزيد ليس بمعروف. وقال البوصيري في \"مصباح الزجاجة\" ٢/ ٦٨: فيه زيد بن جبير وشيخه وهما ضعيفان، وقال الألباني في \"ضعيف ابن ماجه\" (٣٧٢): ضعيف جدًّا.\n(^٢) زيد بن جبير بن حرمل الطائي الكوفي، قال أحمد: صالح الحديث، وقال ابن معين: ثقة، وقال النسائي: ليس به بأس وقال الحافظ في \"التقريب\" (٢١٢١): ثقة. انظر ترجمته في: \"التاريخ الكبير\" ٣/ ٣٩٠ (١٢٩٨)، \"الجرح والتعديل\" ٣/ ٥٥٨ (٢٥٢٧)، \"تهذيب الكمال\" ١٠/ ٣٢ (٢٠٩٢)، \"سير أعلام النبلاء\" ٥/ ٣٦٩.\n(^٣) تقدمت ترجمته قريبًا.\n(^٤) قلت: تصحف اسمه في كثير من الكتب إلى (الضبي) بالباء الموحدة كما هو الحال في \"المحلى\" وقد نقله المصنف منه مصحفًا والصحيح (الضني) بالنون.\nقال ابن ماكولا في \"الإكمال\" ٥/ ٢٣١ في باب: الضَّبّي والضِّتّي: أما الضِّبِّي بفتح الضاد وبالباء المعجمة بواحدة، فكثير، وأما الضِنّي بكسر الضاد والنون المشددة فهو أبو يزيد الضِّنّي، روى عن ميمونة مولاة النبي - ﷺ - أن النبي - ﷺ - سئل عن الصائم .. الحديث، روى عنه زيد بن جبير. اهـ. =","vol":"13","page":183},{"text":"عن ميمونة (^١).\nوقال الدارقطني: أبو يزيد: ليس بمعروف، ولا يثبت مثل هذا (^٢).\nوسئل أبو حاتم عن حديث أنس بن مالك: سئل النبي - ﷺ - عن القبلة للصائم فقال: \"وما بأس بذلك، ريحانة يشمها إذا لم يعدها ذَلِكَ إلى غيرها\" فقال: حديث باطل (^٣).\nوسئل أبو زرعة عن حديث ميمونة: كان النبي - ﷺ - يقبل وهو صائم\n_________\n= وقال ابن ناصر الدين في \"توضيح المشتبه\" ٥/ ٤١٠: من ذلك أبو يزيد الضنِّي عن ميمونة بنت سعد، وعنه زيد بن جبير. اهـ.\nوانظر ترجمته في \"تهذيب الكمال\" ٣٤/ ٤٠٨ (٧٧٠٥). وقال الحافظ في \"التقريب\" (٨٤٥١): الضِنِّي، بكسر المعجمة، وتشديد النون، مجهول.\n(^١) انتهى من \"المحلى\" ٦/ ٢٠٨ - ٢٠٩ بتصرف.\n(^٢) \"سنن الدارقطني\" ٢/ ١٨٤.\n(^٣) \"العلل\" ١/ ٢٤٦ (٧٢٣) والحديث رواه ابن عدي في \"الكامل\" ٥/ ٤٠٣ - ٤٠٤ في ترجمة عبد الله بن بشر (١٠٧٤) من طريق معمر، عن عبد الله بن بشر، عن أبان وحميد، عن أنس .. الحديث.\nوقال أبو زرعة: أما من حديث حميد فمنكر، وأما أبان فقد رووي عنه. اهـ. \"العلل\" ١/ ٢٦١ - ٢٦٢ (٧٧٢).\nقلت: رواه الطبراني في \"الأوسط\" ٤/ ٣٦٧ (٤٤٥٢)، وفي \"الصغير\" ١/ ٣٦٧ (٦١٤)، والضياء في \"المختارة\" ٦/ ١٦٢ - ١٦٣ (٢١٦٣) من طريق محمد بن عبد الله الأرزي عن معتمر بن سليمان، عن أبيه، عن أنس بن مالك به.\nأورده الهيثمي في \"المجمع\" ٣/ ١٦٧ وسكت عليه!\nورواه الخطيب في \"تاريخ بغداد\" ١٤/ ١١٢ - ١١٣، والذهبي في \"السير\" ٦/ ١٧٥ من طريق يحيى بن عقبة بن أبي العيزار، عن محمد بن جحادة، عن أنس به.\nوجاء في هامش \"السير\": هذا الحديث بهذا الإسناد موضوع آفته يحيى بن عقبة، قال أبو حاتم: يفتعل الحديث، وقال ابن معين: كذاب خبيث عدو الله، وقال البخاري: منكر الحديث، وقال ابن حبان: وكان ممن يروي الموضوعات عن أقوام أثبات، لا يجوز الاحتجاج به بحال من الأحوال. اهـ.","vol":"13","page":184},{"text":"قَالَ: هو خطأ (^١).\nرابعها: قَالَ الترمذي: قَالَ بعض أهل العلم: القبلة تنقص الأجر ولا تفطر الصائم، وزاد: أن للصائم إذا ملك نفسه أن يقبل، وإذا لم يأمن ترك؛ ليأمن له صومه (^٢)، وقد سلف.\nخامسها: أثر ابن عباس: مأرب: حاجة، ذكره ابن أبي زياد في\n\"تفسيره\" وبخط الدمياطي في حاشية أصله: الصواب: حاجات أو حاج أو أرب وإربة ومأربة كلها الحاجة تقول منه أرب الرجل يأرب إربًا والإرب أيضًا العضو والدهاء وهو من العقل تقول: هو ذو مأرب وقد أرب يأرب إربًا والأريب العاقل.\nوقوله: (لإِرْبِهِ)، هو بكسر الهمزة، والإرب العضو، وقيل: الحاجة. وقال النحاس: أخطأ من كسرها هنا وإنما هو بفتحها والأربة العضو؛ لأنه يقال: قطعه إربًا إربًا، أي: عضوًا عضوًا والأرب بالفتح\nالحاجة، وهو كناية عما يريده الرجل من امرأته.\nسادسها: ما ذكره في تفسير الإربة عن طاوس، خالفه عطاء؛ فقال: هو من يتبعك وهمته بطنه، وعن ابن عباس: المقعد (^٣).\nوقال ابن جبير: المعتوه (^٤). وقال عكرمة: العنين (^٥).\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٢٦٢ (٧٧٣)، والحديث رواه مسلم (١١٠٦) من غير الطريق الذي ضعفه أبو زرعة.\n(^٢) \"سنن الترمذي\" ٣/ ٩٧ بعد حديث (٧٢٧) كتاب: الصوم، باب: ما جاء في القبلة للصائم.\n(^٣) ذكره الحافظ في \"الفتح\" ٤/ ١٥١ وقال: رأيت بخط مغلطاي في \"شرحه\" هنا قال: وقال ابن عباس: أي في تفسير أولي الإربة المقعد.\n(^٤) رواه الطبري ٩/ ٣٠٩ (٢٦٠٠١).\n(^٥) رواه الطبري ٩/ ٣٠٩ (٢٦٠٠٧)، وابن أبي حاتم ٨/ ٣٥٧٩ (١٤٤٢٩) بمعناه.","vol":"13","page":185},{"text":"وقول ابن عباس: رواه ابن أبي زياد في \"تفسيره\" عنه كما سبق، وجويبر عن الضحاك عنه، وقيل: الطفل. وأثر جابر بن زيد رواه ابن أبي شيبة (^١)، عن يزيد بن هارون، عن حبيب، عن عمرو بن هرم: سُئلَ جابر بن زيد عن رجل نظر لامرأته في رمضان فأمنى من شهوتها، هل يفطر؟ قَالَ: لا، ويتم صومه (^٢).\nوهذا الأثر في هذا الباب في بعض النسخ (^٣)، وفي بعضها في الباب بعده، وذكره ابن بطال فيهما (^٤).\nسابعها: بوَّب مالك في \"موطئه\" عَلَى حديث عائشة باب: التشديد في القبلة للصائم (^٥). وهو دليل عَلَى أن القبلة لا تمنع صحة الصوم، وهو إجماع، واحتج به الشافعي عَلَى الجواز عند الأمن، وذكر ابن المنذر أنه كرهها للشاب والشيخ.\nوقال ابن حبيب عن مالك: يشدد فيها في الفريضة، ويرخص فيها في التطوع، وتركها أحب إليَّ من غير ضيق، ويشدد فيها عَلَى الشاب في الفريضة ما لم يشدد عَلَى الشيخ، وفي \"المجموعة\" عنه: كراهتها في الفرض والتطوع (^٦).\nقَالَ محمد بن سحنون: أجمع العلماء عَلَى أن القبلة والمباشرة إذا لم تحركها شهوة أن صومه تام ولا قضاء عليه.\n_________\n(^١) \"المصنف\" ٢/ ٣٢٢ (٩٤٨٠) كتاب: الصيام، باب: ما قالوا في الصائم يفطر حين يمني.\n(^٢) رواه ابن أبي شيبة ٢/ ٣٢٢ (٩٤٨٠).\n(^٣) في نسخة أبي ذر الهروي، انظر: اليونينية ٣/ ٣٠.\n(^٤) \"شرح ابن بطال\" ٤/ ٥١، ٥٤.\n(^٥) \"الموطأ\" ١/ ٣٠٦.\n(^٦) انظر: \"النوادر والزيادات\" ٢/ ٤٨.","vol":"13","page":186},{"text":"<span data-type='title' id=toc-1443>٢٤ - باب القُبْلَةِ لِلصَّائِمِ</span>\nوَقَالَ جَابِرُ بْنُ زَيْدٍ: إِنْ نَظَرَ فَأَمْنَى يُتِمُّ صَوْمَهُ.\n\n١٩٢٨ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ عَنِ النَّبِيِّ - ﷺ - ح. وَحَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: إِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيُقَبِّلُ بَعْضَ أَزْوَاجِهِ وَهُوَ صَائِمٌ. ثُمَّ ضَحِكَتْ. [انظر: ١٩٢٧ - مسلم: ١١٠٦ - فتح: ٤/ ١٥٢]\n\n١٩٢٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامِ بْنِ أَبِي عَبْدِ اللهِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ عَنْ أَبِي سَلَمَةَ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ، عَنْ أُمِّهَا ﵄ قَالَتْ: بَيْنَمَا أَنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي الخَمِيلَةِ إِذْ حِضْتُ فَانْسَلَلْتُ، فَأَخَذْتُ ثِيَابَ حِيضَتِي، فَقَالَ: \"مَا لَكِ أَنُفِسْتِ؟ \". قُلْتُ: نَعَمْ، فَدَخَلْتُ مَعَهُ فِي الخَمِيلَةِ، وَكَانَتْ هِيَ وَرَسُولُ اللهِ - ﷺ - يَغْتَسِلَانِ مِنْ إِنَاءٍ وَاحِدٍ، وَكَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ. [٢٩٨ - مسلم: ٢٩٦، ٣٢٤، ١١٠٨ - فتح ٤/ ١٥٢]\nذكر فيه حديث عَائِشَةَ قَالَتْ: إِنْ كَانَ رَسُولُ الله - ﷺ - لَيُقَبِّلُ بَعْضَ أَزْوَاجِهِ وَهُوَ صَائِمٌ. ثُمَّ ضَحِكَتْ.\nوحديث أم سلمة قَالَتْ: بَيْنَمَا أَنَا مَعَ رَسُولِ الله - ﷺ - فِي الخَمِيلَةِ إِذْ حِضْتُ فَانْسَلَلْتُ، فَأخَذْتُ ثيَابَ حِيضَتِي .. الحديث.\nوسلف في الحيض (^١). زاد هنا: وَكَانَتْ هِيَ وَرَسُولُ اللهِ - ﷺ - يَغْتَسِلَانِ مِنْ إِنَاءٍ وَاحِدٍ، وَكَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ.\nوحديث عائشة أخرجه مسلم، وفي رواية له: كان يقبلني وهو صائم. وأيكم يملك إربه كما كان يملك إربه؟ وانفرد بإخراجه من\n_________\n(^١) برقم (٢٩٨).","vol":"13","page":187},{"text":"طريق حفصة (^١).\nقَالَ ابن المنذر: اختلف العلماء في القبلة للصائم، فرخص فيها جماعة، وروي ذَلِكَ عن عمر وأبي هريرة وابن عباس وعائشة (^٢).\nوبه قَالَ عطاء والشعبي والحسن (^٣)، وهو قول أحمد وإسحاق، وقال القاضي عياض: أباحها جماعة من الصحابة والتابعين (^٤).\nوهو قول أبي ثور وداود والصحيح عن أحمد، وهو مذهب سعد بن أبي وقاص (^٥)، زاد ابن أبي شيبة: وعلى بن أبي طالب وعكرمة وأبي سلمة بن عبد الرحمن ومسروق بن الأجدع (^٦).\nوقال ابن قدامة: إن قَبَّل فأمنى أفطر بلا خلاف، فإن أمذى فطر عندنا وعند مالك، وقال أبو حنيفة والشافعي: لا يفطر، روي ذَلِكَ عن الحسن والشعبي والأوزاعي (^٧).\n_________\n(^١) مسلم (١١٠٧) كتاب: الصيام، باب: بيان أن القبلة في الصوم ليست محرمة على من لم تحرك شهوته.\n(^٢) رواه عن عمر: مالك في \"الموطأ\" ص ١٩٥، وعبد الرزاق في \"المصنف\" ٤/ ١٨٥ (٧٤٢٠)، وابن أبي شيبة ٢/ ٣١٥ - ٣٦ (٩٤٠٨). ورواه عن أبي هريرة: مالك ص ١٩٦، وعبد الرزاق ٤ - ١٨٥ - ١٨٦ (٧٤٢١ - ٧٤٢٢)، وابن أبي شيبة ٢/ ٣١٥ (٩٣٩٨). ورواه عن ابن عباس عبد الرزاق ٤/ ١٨٤ - ١٨٥ (٧٤١٣ - ٧٤١٦)، وابن أبي شيبة ٢/ ٣١٥ (٩٤٠٠ - ٩٤٠١). ورواه عن عائشة: مالك ص ١٩٦، وعبد الرزاق ٤/ ١٨٣ (٧٤١١)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٩٣.\n(^٣) رواه ابن أبي شيبة ٢/ ٣١٥ (٩٤٠٢) عن عكرمة والشعبي.\n(^٤) \"إكمال المعلم\" ٤/ ٤٣.\n(^٥) رواه عنه مالك ص ١٩٦، وابن أبي شيبة ٢/ ٣١٤ (٩٣٩٤).\n(^٦) \"المصنف\" ٢/ ٣١٤ - ٣١٦ (٩٣٩٣، ٩٤٠٢، ٩٤٠٩).\n(^٧) \"المغني\" ٤/ ٣٦١.","vol":"13","page":188},{"text":"قَالَ ابن مسعود: إن قَبَّل وهو صائم صام يومًا مكانه (^١).\nوقال الثوري: هذا لا يؤخذ به. وكرهها ابن عمر للصائم ونهى عنها (^٢)، وقال عروة: لم أرها للصائم تدعو إلى خير (^٣).\nوذكر الطحاوي، عن شعبة، عن عمران بن مسلم عن زاذان عن ابن عمر، مثله.\nوذكر عن سعيد بن المسيب قَالَ: الذي يقبِّل امرأته وهو صائم ينقض صومه (^٤).\nوكرهها مالك للشيخ والشاب، كما سلف، وأخذ بقول ابن عمر، وأباحها فرقة للشيخ، وحظرها للشاب، رُوِي ذَلِكَ عن ابن عباس، ورواه مورق عن ابن عمر (^٥)، وهو قول أبي حنيفة والثوري والأوزاعي والشافعي.\nقلت: المرجح عندنا: أنها محرمة عَلَى من حركت شهوته، والأولى لغيره تركها. وفي \"شرح الهداية\": لا بأس بالقبلة والمعانقة إذا أمن عَلَى نفسه، أو كان شيخًا كبيرًا. ويكره له مس فرجها، وعن أبي حنيفة: تكره المعانقة والمصافحة والمباشرة الفاحشة بلا ثوب، ويمس ظاهر فرجه\n_________\n(^١) رواه عبد الرزاق ٤/ ١٨٦ (٧٤٢٦)، والطبراني ٩/ ٣١٤ (٩٥٧٢)، وقال الهيثمي في \"المجمع\" ٣/ ١٦٦: رجاله ثقات.\n(^٢) رواه مالك ص ١٩٦، وعبد الرزاق ٤/ ١٨٦ (٧٤٢٣ - ٧٤٢٥)، وابن أبي شيبة ٢/ ٣١٦ - ٣١٧ (٩٤١٣، ٩٤٢٢)، والبيهقي ٤/ ٢٣٢.\n(^٣) رواه مالك في \"الموطأ\" ص ١٩٦ كتاب: الصيام، باب: التشديد في القبلة، والبيهقي ٤/ ٢٣٣.\n(^٤) \"شرح معاني الآثار\" ٢/ ٨٨.\n(^٥) رواه الطحاوي ٢/ ٨٩، ٩٥.","vol":"13","page":189},{"text":"ظاهر فرجها، والتقبيل الفاحش مكروه، وهو أن (يمضغ) (^١) شفتها، وكذا قَالَه محمد (^٢).\nقَالَ الطحاوي: فأما ما روي عن ابن مسعود فقد رُوِي عنه خلافه، وروى إسرائيل، عن طارق، عن حكيم، عن جابر، عن ابن مسعود أنه كان يباشر امرأته وهو صائم، وما ذكروه من قول سعيد أنه ينقض صومه، فإن ما روي عن رسول الله - ﷺ - أنه كان يقبل وهو صائم أولى من قول سعيد (^٣).\nفإن ادعى أنه من خصائص نبينا لملكه إربه، فإنما قالته عائشة؛ لانتفاء الأمن علينا، بخلافه؛ لِأنه محفوظ، والدليل عَلَى أن القبلة عندها لا تفطر ما قد رويناه عنها أنها قالت: ربما قبلني رسول الله - ﷺ - وباشرني وهو صائم، وأما أنتم، فلا بأس للشيخ الكبير الضعيف.\nأرادت به أنه لايخاف من إربه، فدل ذَلِكَ أن من لم يخف من القبلة شيئًا وأمن عَلَى نفسه أنها له مباحة. وقالت مرة أخرى حين سئلت عنها للصائم جوابًا لذلك: كان - ﷺ - يقبل وهو صائم، فلو كان حكمه عندها خاصًّا به لما كان ما علمته من فعله جوابًا لما سئلت عنه من فعل غيره، يبين ذَلِكَ ما رواه مالك عن زيد بن أسلم عن عطاء بن يسار أن رجلًا قَبَّل امرأته وهو صائم فوجد من ذَلِكَ وجدًا شديدًا، فأرسل امرأته تسأل له عن ذَلِكَ، فدخلت عَلَى أم سلمة -أم المؤمنين- فذكرت ذَلِكَ لها فأخبرتها أنه - ﷺ - كان يقبل وهو صائم، فرجعت فأخبرته فزاده شرًّا، وقال: لسنا مثل رسول الله - ﷺ - يحل الله لرسوله\n_________\n(^١) في (جـ): يمص.\n(^٢) انظر: \"العناية\" ٢/ ٣٣١ - ٣٣٢.\n(^٣) \"شرح معاني الآثار\" ٢/ ٩٠.","vol":"13","page":190},{"text":"ما شاء. فرجعت المرأة إلى أم سلمة فوجدت رسول الله - ﷺ - فقال: \"والله\nإني لأتقاكم بالله وأعلمكم بحدوده\" (^١).\nفدل هذا عَلَى استواء حكمه وأمته فيها إذا لم يكن معها الخوف عَلَى ما بعدها مما تدعو إليه، وبهذا المعنى كرهها من كرهها، وقال: لا أراها تدعو إلى خير، يريد إذا لم يأمن عَلَى نفسه، ليس لإنها حرام عليه، ولكن لا يأمن إذا فعلها أن تغلبه شهوته حَتَّى يقع فيما يحرم عليه فإذا ارتفع هذا المعنى كانت مباحة (^٢).\nوقال الشافعي وأبو حنيفة والثوري والأوزاعي: إن من قبل فأمذى فلا قضاء عليه، وقد أسلفناه، وإن نظر فأمنى لم يبطل صومه، وإن قبل أو لمس فأمنى أفطر ولا كفارة عليه؛ لأنها إنما تجب بالإيلاج (^٣).\nوقال مالك: إن قبل فأنزل فعليه القضاء والكفارة وكذلك إن نظر وتابع؛ لأن الإنزال هو المبتغى من الجماع سواء كان بإيلاج أو غيره، فإن قبل فأمذى أو نظر فأمذى فعليه القضاء ولا كفارة عليه (^٤).\nتنبيهات:\nأحدها: ما أسلفناه عن ابن مسعود وسعيد بن المسيب أنه يقضي مكان ما قبل، ذكره ابن أبي شيبة أيضًا عن شريح إبراهيم النخعي\n_________\n(^١) رواه مالك في \"الموطأ\" ١/ ٣٠٦، والطحاوي ٢/ ٩٤.\n(^٢) من قول المصنف -﵀- سابقًا: قال الطحاوي، إلى هذا الحد نقله من \"شرح معاني الآثار\" ٢/ ٩٠، ٩٣، ٩٥ بتصرف، وفيه روى الطحاوي الآثار المذكورة بسنده.\n(^٣) انظر: \"شرح معاني الآثار\" ٢/ ٩٥، \"المجموع \" ٦/ ٣٤٩، \"المغني\" ٤/ ٣٦٠ - ٣٦١.\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٤٧، \"مختصر اختلاف العلماء\" ٢/ ١٣.","vol":"13","page":191},{"text":"وابن مغفل والشعبي وأبي قلابة ومحمد ابن الحنفية ومسروق بن الأجدع وعمر (^١).\nويحتمل أن يكون [ابن عمر] (^٢) يرى جوازه، فلما رأى رسول الله - ﷺ - في منامه لا ينظر إليه قَالَ: ما شأنى يا رسول الله؟ قَالَ: \"ألست الذي تقبل وأنت صائم؟ \" قَالَ: والذي بعثك بالحق لا قبلت بعدها وأنا صائم أبدًا، رواه ابن أبي شيبة، عن أبي أسامة، عن عمر بن حمزة،\nعن سالم بن عمر (^٣).\nوفي حديث أبي نعيم، عن إسرائيل، عن زيد بن جبير، عن أبي يزيد الضبي، عن ميمونة مولاة رسول الله - ﷺ - أنه سئل عن صائم يقبل، قَالَ: \"أفطر\" قَالَ البخاري فيما ذكره الترمذي: هذا حديث منكر لا أُحدِّث به، وأبو يزيد لا أعرف اسمه، وهو مجهول (^٤).\n_________\n(^١) \"المصنف\" ٢/ ٣١٦ - ٣١٧.\n(^٢) في الأصل: عمر والمثبت من مصادر التخريج.\n(^٣) \"المصنف\" ٢/ ٣١٧ (٩٤٢٣).\n(^٤) رواه من هذا الطريق ابن ماجه (١٦٨٦)، وأحمد ٦/ ٤٦٣، وابن سعد ٨/ ٣٠٥، وابن أبي شيبة ٢/ ٣١٧ (٩٤٢٦)، وإسحاق بن راهويه في \"مسنده\" ٥/ ١٠٧ (٢٢١٢)، وابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٢١٠ (٣٤٤٢)، والطبراني ٢٥ (٥٧)، والمزي في \"تهذيب الكمال\" ٣٤/ ٤٠٨ - ٤٠٩.\nورواه ابن سعد ٨/ ٣٠٥، والدارقطني ٢/ ١٨٣ - ١٨٤، وابن الجوزي في \"العلل المتناهية\" ٢/ ٥٣ (٨٩٢) من طريق عبيد الله بن موسى.\nوإسحاق بن راهويه (٢٢١٢) من طريق يحيى بن آدم. والدارقطني ٢/ ١٨٤ من طريق إسماعيل بن جعفر.\nثلاثتهم عن إسرائيل عن زيد بن جبير، به.\nوهو حديث ضعيف ضعفه البخاري كما نقله المصنف عن الترمذي في \"علله\" ١/ ٣٤٦ - ٣٤٧. وقال الدارقطني: لا يثبت، وأبو يزيد ليس بمعروف. =","vol":"13","page":192},{"text":"وقال ثعلبة بن أبي صعير: رأيت أصحاب رسول الله - ﷺ - ينهون عنها الصائم (^١).\n_________\n= وقال العلامة ابن القيم في \"زاد المعاد\" ٢/ ٥٨: حديث لا يصح عن رسول الله - ﷺ -. وقال البوصيري في \"الزوائد\" (٥٧٦): إسناده ضعيف؛ لاتفاقهم على ضعف حديث زيد بن جبير، وضعف شيخه أبي يزيد. وقال الحافظ في \"الإصابة\" ٤/ ٤١٣: إسناده ليس بالقوي. وقال الألباني في \"ضعيف ابن ماجه\" (٣٧٢): ضعيف جدًا.\nفائدة: أبو نعيم المذكور في الإسناد هنا هو الفضل بن دكين، كما جاء في بعض أسانيد الحديث، وجاء في إسناد المزي بالاثنين معًا، وجاء عند إسحاق بن راهويه: الملائي، والفضل بن دكين هو لقبه أيضًا، واسمه عمرو بن حماد بن زهير بن درهم، أبو نعيم الملائي الكوفي الأحول. انظر: \"تهذيب الكمال\" ٢٣/ ١٩٧ (٤٧٣٢).\nتنبيه هام: وقع في الأصل: أبي يزيد الضبي، وهو تصحيف وصوابه: الضني، بالنون المشددة لا بالباء المشددة، وهي تصحفت إلى الضبي -بالباء الموحدة- في أكثر الكتب حتى في \"مسند أحمد\" ٤٥/ ٥٩٧ ط. الرسالة.\nويدل لما قلنا ما قاله ابن ماكولا في \"الإكمال\" ٥/ ٢٣١: الضبي بفتح الضاد وبالباء المعجمة بواحدة فكثير، وأما الضني بكسر الضاد والنون المشددة فهو أبو يزيد الضني، روى عن ميمونه بنت سعد أن النبي - ﷺ - سئل عن الصائم إذا قبل امرأته .. وساق الحديث. ونقل ابن ناصر الدين في كتابه \"توضيح المشتبه\" ٥/ ٤٠٨ - ٤١٠ عن الذهبي أنه قال في \"المشتبه\": والضبي، منهم جرير بن عبد الحميد الضبي، وموسى بن داود الضبي وطائفة، وبنو ضنة بنون، من ذلك أبو يزيد الضني، عن ميمونة بنت سعد، وعنه زيد بن جبير. اهـ بتصرف.\nوقال الحافظ في \"تبصير المنتبه\" ٣/ ٨٥٩: الضبي بموحدة: كثير، والضني، بالكسر وبالنون: أبو يزيد الضني، تابعي، روي عن ميمونة بنت سعد. وكذا ضبطه في ترجمته من \"التقريب\" (٨٤٥١) فقال: أبو يزيد الضني، بكسر المعجمة وتشديد النون، مجهول. من الرابعة.\n(^١) رواه ابن أبي شيبة ٢/ ٣١٧ (٩٤٢٥)، والطحاوي ٢/ ٩٥.","vol":"13","page":193},{"text":"وفي \"المحلى\" عن ابن شبرمة: إن قبل أفطر وقضى يومًا مكانه (^١)، وكان ابن عمر ينهى عن المباشرة للصائم (^٢).\nونهى الزهري عن لمس الصائم وتجريده، وسئل ابن المسيب عن الصائم يباشر، قَالَ: يتوب عشر مرات، وقال ابن أبي رباح: لا يبطل صومه ولكن يبدل يومًا مكانه، وقال أبو رافع: لا يباشر الصائم (^٣).\nوروينا عن ابن عمر إباحتها للشيخ دون الشاب (^٤)، وكذا قاله ابن عباس والشعبي (^٥).\nوممن أباح كل ذَلِكَ عائشة، قالت لابن أختها: ما منعك من تقبيل أهلك وملاعبتها؟ فقَالَ: وأنا صائم؟! قالت: نعم (^٦).\nوصح عن (سعد بن أبي وقاص) (^٧): أتقبل وأنت صائم؟ قال: نعم وأقبض عَلَى متاعها (^٨).\nوصح عن ابن مسعود أنه كان يباشر المرأة نصف النهار وهو صائم (^٩)، وكان حذيفة يفعله (^١٠). وقال عكرمة: يباشر الصائم (^١١)،\n_________\n(^١) \"المحلى\" ٦/ ٢١٠.\n(^٢) رواه مالك ص ١٩٦، وعبد الرزاق في \"المصنف\" ٤/ ١٨٩ - ١٩٠ (٧٤٣٨).\n(^٣) رواه عنهم عبد الرزاق ٤/ ١٨٨ - ١٩٠ (٧٤٣٢، ٧٤٣٤، ٧٤٣٦، ٧٤٤٠).\n(^٤) رواه ابن أبي شيبة ٢/ ٣١٧ (٩٤٣٤).\n(^٥) رواه ابن أبي شيبة ٢/ ٣١٧ (٩٤٣١) عن ابن عباس.\n(^٦) رواه مالك ص ١٩٦، عبد الرزاق (٧٤١١).\n(^٧) ورد في هامش الأصل: سعيد بن أبي العاص.\n(^٨) رواه عبد الرزاق ٤/ ١٨٥ - ١٨٦ (٧٤٢١)، وابن أبي شيبة ٢/ ٣١٧ (٩٤٢٩)، وذكره ابن حزم في \"المحلى\" ٦/ ٢١٢ وصححه.\n(^٩) رواه عبد الرزاق ٤/ ١٩٠ - ١٩١ (٧٤٤٢)، وابن أبي شيبة ٢/ ٣١٧ (٩٤٣٠).\n(^١٠) رواه ابن أبي شيبة ٢/ ٣١٨ (٩٤٣٧).\n(^١١) رواه عبد الرزاق ٤/ ١٨٩ (٧٤٣٥).","vol":"13","page":194},{"text":"وقاله الحسن (^١).\nثانيها: قوله: (ثم ضحكت) يحتمل لما كانت تخبر عن مثل هذا، ولعلها هي المخبر عنها، والنساء لا يحدثن الرجل بمثل هذا، فكانت تتبسم من إخبارها به؛ لحاجة الناس إلى معرفة ذَلِكَ.\nوقال الداودي: يحتمل أن يكون ضحكها تعجبًا ممن خالفها في ذَلِكَ، ويحتمل أن تتذكر حب الشارع إياها فتضحك سرورًا بذلك، ويحتمل أن تعيب عَلَى من لا يملك إربه أن يفعل كفعل من يملك ذَلِكَ منه، ويحتمل أيضًا أن تعيب عَلَى من يملك نفسه أن يتقي ما لم يكن يتقيه رسول الله - ﷺ -.\nوقيل: لأنها صاحبة القصة ليكون أبلغ في الثقة بقولها، وفيه رد عَلَى من فرق بين الشاب والشيخ؛ لأن عائشة إذ ذاك كانت شابة، ويوضحه حديث عمر بن أبي سلمة: يا رسول الله، أيقبل الصائم؟ فجوزه له (^٢)، وكان عمر إذ ذاك في عنفوان شبابه.\nثالثها: الخميلة: الظِّنْفِسَةَ.\nوأنفستِ، أي: حضت، ويقال فيه بضم النون وفتحها كما سلف في موضعه.\n_________\n(^١) رواه عبد الرزاق (٧٤٥٠).\n(^٢) رواه مسلم (١١٠٨).","vol":"13","page":195},{"text":"<span data-type='title' id=toc-1444>٢٥ - باب اغْتِسَالِ الصَّائِمِ</span>\nوَبَلَّ ابْنُ عُمَرَ ثَوْبًا، فَأَلْقَاهُ عَلَيْهِ، وَهُوَ صَائِمٌ. وَدَخَلَ الشَّعْبِيُّ الحَمَّامَ وَهُوَ صَائِمٌ. وَقَالَ ابْنُ عَبَّاسٍ: لَا بَأْسَ أَنْ يَتَطَعَّمَ القِدْرَ، أَوِ الشَّيْءَ. وَقَالَ الحَسَنُ: لَا بَأْسَ بِالمَضْمَضَةِ وَالتَّبَرُّدِ لِلصَّائِمِ. وَقَالَ ابْنُ مَسْعُودٍ: إِذَا كَانَ صَوْمُ أَحَدِكُمْ فَلْيُصْبِحْ دهنا مُتَرَجِّلًا. وَقَالَ أَنَسٌ: إِنَّ لِي أَبْزَنَ أَتَقَحَّمُ فِيهِ وَأَنَا صَائِمٌ. وَيُذْكَرُ عَنِ النَّبِيِّ - ﷺ - اسْتَاكَ وَهُوَ صَائِمٌ. وَقَالَ ابْنُ عُمَرَ: يَسْتَاكُ أَوَّلَ النَّهَارِ وَآخِرَهُ، وَلَا يَبْلَعُ رِيقَهُ. وَقَالَ عَطَاءٌ: إِنِ ازْدَرَدَ رِيقَهُ لَا أَقُولُ يُفْطِرُ. وَقَالَ ابْنُ سِيرِينَ: لَا بَأْسَ بِالسِّوَاكِ الرَّطْبِ. قِيلَ: لَهُ طَعْمٌ. قَالَ: وَالمَاءُ لَهُ طَعْمٌ، وَأَنْتَ تُمَضْمِضُ بِهِ. وَلَمْ يَرَ أَنَسٌ وَالحَسَنُ وَإِبْرَاهِيمُ بِالكُحْلِ لِلصَّائِمِ بَأْسًا.\n\n١٩٣٠ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ وَأَبِي بَكْرٍ: قَالَتْ عَائِشَةُ ﵂: كَانَ النَّبِيُّ - ﷺ - يُدْرِكُهُ الفَجْرُ جُنُبًا فِي رَمَضَانَ مِنْ غَيْرِ حُلُمٍ فَيَغْتَسِلُ وَيَصُومُ. [انظر: ١٩٢٥ - مسلم: ١١٠٩ - فتح: ٤/ ١٥٣]\n\n١٩٣١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ سُمَيٍّ -مَوْلَى أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامِ بْنِ المُغِيرَةِ- أَنَّهُ سَمِعَ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ: كُنْتُ أَنَا وَأَبِي، فَذَهَبْتُ مَعَهُ، حَتَّى دَخَلْنَا عَلَى عَائِشَةَ ﵂، قَالَتْ: أَشْهَدُ عَلَى رَسُولِ اللهِ - ﷺ - إِنْ كَانَ لَيُصْبِحُ جُنُبًا مِنْ جِمَاعٍ غَيْرِ احْتِلَامٍ، ثُمَّ يَصُومُهُ. [انظر: ١٩٢٥ - مسلم: ١١٠٩ - فتح: ٤/ ١٥٣]\n\n١٩٣٢ - ثُمَّ دَخَلْنَا عَلَى أُمِّ سَلَمَةَ، فَقَالَتْ مِثْلَ ذَلِكَ. [انظر: ١٩٢٦ - مسلم: ١١٠٩ - فتح: ٤/ ١٥٣]","vol":"13","page":196},{"text":"وذكر فيه حديث عَائِشَة ﵂: كَانَ النَّبِيُّ - ﷺ - يُدْرِكُهُ الفَجْرُ فِي رَمَضَانَ، مِنْ غَيْرِ حُلُمٍ فَيَغْتَسِلُ وَيَصُومُ.\nوعن أم سلمة مثله، وقال هنا: مِنْ جِمَاعٍ غَيْرِ احْتِلَامٍ\nالشرح: أثر ابن عمر أخرجه ابن أبي شيبة، عن يحيى بن سعيد، عن عبد الله بن أبي عثمان قَالَ: رأيت ابن عمر يبل الثوب ثم يلقيه عليه (^١).\nولعله تأسى بالشارع -كعادته (^٢) - فقد صبَّ - ﷺ - عَلَى رأسه الماء وهو صائم من الحرَّ من العطش بالعرج، كما أخرجه مالك وأبو داود (^٣)، وقال الحاكم -وخرجه عن أبي هريرة -: له أصل في \"الموطأ\"، وإن كان محمد بن نعيم السعدي حفظه، يعني عن مالك، عن سميٍّ، عن أبي صالح، عنه، فإنه صحيح عَلَى شرط الشيخين (^٤).\n_________\n(^١) \"المصنف\" ٢/ ٣٠٠ (٩٢١٢)، ووصله البخاري في \"التاريخ الكبير\" ٥/ ١٤٧ قال: قال إبراهيم بن موسى: أخبرنا يحيى بن سعيد، فذكره.\n(^٢) يشير المصنف -﵀- إلى اقتداء ابن عمر برسول الله - ﷺ - والذي لم يشابهه فيه أحد من الصحابة، فقد كان ﵁ يقتدي به في كل صغيرة وكبيرة وكل حركة وسكنة، مما يعجب السامع لذلك منه، وهناك مواقف -ما لا تحصي كثرة- تدل على ذلك، مما لا ينفسح المجال لذكرها.\n(^٣) \"الموطأ\" ص ١٩٦، أبو داود (٢٣٦٥) من طريقه. وكذا رواه الشافعي في \"المسند\" ١/ ٢٧٠ - ٢٧١ (٧١٦)، وابن أبي شيبة ٢/ ٣٠٠ (٩٢١٧)، وأحمد ٣/ ٤٧٥ و٥/ ٣٧٦، ٣٨٠، ٤٠٨، ٤٣٠، والنسائي في \"الكبرى\" ٢/ ١٩٦ (٣٠٢٩)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٦، والحاكم ١/ ٤٣٢ من طريق مالك عن سمي -مولى أبي بكر بن عبد الرحمن- عن أبي بكر بن عبد الرحمن عن بعض أصحاب النبي - ﷺ - قال: رأيت رسول الله - ﷺ - … الحديث.\n(^٤) \"المستدرك\" ١/ ٤٣٢ من طريق محمد بن نعيم السعدي عن مالك عن سمي عن أبي صالح عن أبي هريرة، به.\nقال الحافظ ابن عبد البر في \"التمهيد\" ٢٢/ ٤٧: هذا حديث مسند صحيح، =","vol":"13","page":197},{"text":"وأخرجه أبو عاصم النبيل في كتاب: \"الصوم\" من حديث طلحة بن عبيد الله، وفيه: وصببنا عليه غسلًا (^١).\n_________\n= ولا فرق بين أن يسمي التابع الصاحب الذي حدثه أو لا يسميه، في وجوب العمل بالحديث؛ لأن الصحابة كلهم عدول مرضيون ثقات أثبات، وهذا أمر مجتمع عليه عند أهل العلم بالحديث.\nوقال الحافظ في \"التعليق\" ٣/ ١٥٣: رواه مالك وأبو داود وغيرهما بإسناد صحيح. وقال الألباني في \"صحيح أبي داود\" ٧/ ١٣٠ - ١٣١ (٢٠٤٧): هذا إسناد صحيح، رجاله كلهم ثقات رجال الشيخين، غير الصحابي الذي لم يسم، فإني لم أعرفه، لكن جهالة الصحابة لا تضر، وشذ محمد بن نعيم السعدي عن مالك فسمى الصحابي أبا هريرة. اهـ. بتصرف.\n(^١) هذا الحديث رواه البزار في \"البحر الزخار\" ٣/ ١٦٠ - ١٦١ (٩٤٦) عن عمران بن هارون البصري وقال: وكان شيخًا مستورًا وكان عنده هذا الحديث يسمعونه عنه - قال: نا عبد الله بن محمد القرشي، قال: نا محمد بن طلحة بن يحيى بن طلحة عن أبيه عن جده عن طلحة بن عبيد الله قال: تمشى رسول الله - ﷺ - معنا بمكة وهو صائم فأجهده الصوم، فحلبنا له ناقة لنا في قعب وصببنا عليه عسلًا [قلت: هكذا بالعين المهملة] نكرم به رسول الله - ﷺ - … الحديث.\nقال البزار: كانوا يكتبونه قبل أن نولد نحن عنه، وهذا الحديث لا نعلمه يروى عن النبي - ﷺ - إلا من هذا الوجه بهذا الإسناد، ولم نسمعه إلا من عمران بن هارون.\nوأورد الذهبي هذا الحديث في ترجمة عمران بن هارون في \"ميزان الاعتدال\" ٤/ ١٦٤ (٦٣١٧) وقال: عمران شيخ لا يعرف حاله، أتى بخبر منكر ما تابعه عليه أحد، ثم ساقه بإسناد البزار، ثم قال: عبد الله -يقصد ابن موسى القرشي، شيخ عمران- لا يُدْرَى من هو.\nولما ترجم الحافظ لعمران في \"اللسان\" ٤/ ٣٥٠ - ٣٥١ أورد الحديث أيضًا وذكر كلام الذهبي في تضعيف الحديث وتوهينه، ولم يعقب عليه، فكأنما أقره على ما قال.\nوقال الهيثمي في \"المجمع\" ١٠/ ٢٥٣: فيه ممن أعرفه اثنان.\nتعقيب: الحديث الذي ذكره المصنف هنا وعزاه لكتاب \"الصوم\" لأبي عاصم النبيل، ذكره بلفظ: وصببنا عليه غسلًا، بالغين المعجمة، وهو هكذا في الأصل، =","vol":"13","page":198},{"text":"وروى ابن أبي شيبة، عن أزهر، عن ابن عون: كان ابن سيرين لا يرى بأسًا أن يبل الثوب ثم يلقيه عَلَى وجهه، وعن يحيى بن سعيد عن عثمان بن أبي العاص أنه كان يصب عليه الماء ويروح عنه وهو صائم. وعن حفص عن الحسن بن عبيد الله: رأيت عبد الرحمن بن الأسود ينقع رجليه في الماء وهو صائم. وعن ابن فضيل، عن مغيرة، عن إبراهيم: يكره للصائم أن يبل ثوبًا بالماء ثم يلبسه (^١).\nولعل البخاري اقتصر عَلَى فعل ابن عمر ليرد هذا، وذكر الطحاوي عن الكوفيين: أن الصائم لا يفطره الانغماس في الماء، ولم يذكروا كراهية، وقال الليث والشافعي: لا بأس به.\nوقال الحسن: رأيت عثمان بن أبي العاص بعرفة وهو صائم ينضح الماء ويصب عَلَى رأسه (^٢).\nوأثر الشعبي أخرجه ابن أبي شيبة، عن أبي الأحوص، عن إسحاق قَالَ: رأيت الشعبي يدخل الحمام وهو صائم (^٣).\n_________\n= بالغين المعجمة، والحديث الذي خرجته آنفًا عند البزار: وصببنا عليه عسلًا بالعين المهملة، أي كان صب العسل على اللبن كما في سياق الحديث، أما ما أورده المصنف ففيه أن صب الغسل على رسول الله - ﷺ - ولذا أورده في هذا الباب، باب: اغتسال الصائم، فمن الجائز -والله أعلم- أن المصنف حينما نقل الحديث من كتاب أبي عاصم النبيل، وقعت عينه على هذا الجزء من الحديث، ولم ينتبه لسياق الحديث من أوله، فنقلها هكذا، ويدل لذلك أن الحديث الذي ذكره المصنف من حديث طلحة بن عبيد الله، والحديث الذي خرجته من حديث طلحة أيضًا، والسياق واحد لا فرق إلا بين العين والغين، فهل التصحيف من المصنف أم من أبي عاصم الله أعلم؟!\n(^١) \"المصنف\" لابن أبي شيبة ٢/ ٣٠٠ (٩٢١٤ - ٩٢١٦، ٩٢١٨).\n(^٢) رواه عنه ابن أبي شيبة ٢/ ٣٠٠ (٩٢١٥).\n(^٣) \"المصنف\" ٢/ ٣١٨ (٩٤٤٦).","vol":"13","page":199},{"text":"وله معارض أخرجه أيضًا عن الحارث، عن علي: لا تدخل الحمام وأنت صائم، ونهى عن دخوله أبو العالية (^١).\nونص أصحابنا عَلَى كراهته: الجرجاني في \"تحريره\" و\"شافيه\"، والمحاملي في \"لبابه\" (^٢).\nولعل سببه العطش والضعف، ونقله ابن التين عن مالك أيضًا، فقال مالك: نكرهه للصائم وغيره، ويقول: ليس بصواب؛ لأنه محدث، ولأنه لم يكن عَلَى عهد الخلفاء أيضًا، وهو من التنعم، وهو فعل العجم. قَالَ الداودي: وكان ابن وهب يدخل مع العامة ثم ترك وكان يدخله مخليًا.\nوقال ابن قدامة: روى أبو بكر (^٣) بسنده عن ابن عباس دخل الحمام وهو صائم هو وأصحاب له في رمضان. وقال أحمد في الصائم ينغمس في الماء: إذا لم يدخل مسامعه لا يكره.\nوكرهه الحسن والشعبي، فإن دخل مسامعه فوصل إلى دماغه من غير إسراف في الغسل المشروع، فلا شيء عليه، كما لو تمضمض أو استنشق في الطهر فسبق الماء إلى حلقه من غير قصد، فلا شيء عليه (^٤).\nوبه قَالَ إسحاق والأوزاعي والشافعي في قول، وروي ذَلِكَ عن ابن عباس، وقال أبو حنيفة ومالك: يفطر، وأما المضمضة لغير الطهارة، فإن كانت لحاجة فهي في حكم الطهارة، وإن كانت عبثًا كره (^٥).\n_________\n(^١) السابق ٢/ ٣١٩ (٩٤٤٧ - ٩٤٤٨).\n(^٢) \"اللباب\" ص: ١٩٣.\n(^٣) هو الأثرم.\n(^٤) \"المغني\" ٤/ ٣٥٧ - ٣٥٨.\n(^٥) \"المغني\" ٤/ ٣٥٦.","vol":"13","page":200},{"text":"وعن مالك في \"المجموعة\": أنه لا بأس أن يغتسل الصائم ويتمضمض من العطش (^١)، خلاف ما ذكره الطحاوي (^٢)، وقال الحسن بن حيٍّ: يكره الانغماس فيه إذا صب عَلَى رأسه وبدنه، ولا يكره أن يستنقع فيه (^٣)، وحديث الباب يرده.\nوأثر ابن عباس أخرجه البيهقي من حديث شريك عن سليمان، عن عكرمة عنه (^٤)، وابن أبي شيبة، عن وكيع، عن إسرائيل، عن جابر، عن عطاء عنه قَالَ: لا بأس أن يذوق الخل أو الشيء ما لم يدخل حلقه وهو صائم، وعن الحسن: لا بأس أن يتطاعم الصائم العسل والسمن ونحوه ويمجه، وعن مجاهد وعطاء: لا بأس أن يتطعم الصائم من القدر، وعن الحكم نحوه، وفعله عروة (^٥)، وقالت عائشة في شراب سقته لأضيافها وقالت: لولا أني صائمة لذقته (^٦).\nوعندنا: يستحبُّ له أن يحترز عن ذوق الطعام خوف الوصول إلى حلقه، وقال الكوفيون: إذا لم يدخل حلقه لا يفطر (^٧)، وصومه تام وهو قول الأوزاعي، وقال مالك: أكرهه ولا يفطر إن لم يدخل حلقه، وهو مثل قولنا (^٨).\n_________\n(^١) انظر: \"المدونة\" ١/ ١٧٩.\n(^٢) \"مختصر اختلاف العلماء\" ٢/ ١٣ - ١٤.\n(^٣) السابق.\n(^٤) \"سنن البيهقي الكبرى\" ٤/ ٢٦١. ورواه البغوي في \"الجعديات\" (٢٤٠٦): ثنا على، أنا شريك، به. ورواه الحافظ في \"التغليق\" ٣/ ١٥٢ بإسناده إلى البغوي.\n(^٥) \"مصنف ابن أبي شيبة\" ٥/ ٣٠٢ (٩٢٧٦ - ٩٢٧٧، ٩٢٧٩ - ٩٢٨١).\n(^٦) رواه عبد الرزاق في \"المصنف\" ٤/ ١٠٧ (٧٣١٠)، وابن سعد في \"الطبقات\" ٦/ ٧٩، وابن أبي شيبة ٢/ ٣٠٥ (٩٢٨٢).\n(^٧) انظر: \"المجموع\" ٦/ ٣٥٦.\n(^٨) \"المدونة\" ١/ ١٧٨، وانظر: \"النوادر والزيادات\" ٢/ ٤٠ - ٤١.","vol":"13","page":201},{"text":"وقال ابن عباس: لا بأس أن تمضغ الصائمة لصبيها الطعام، وهو قول الحسن البصري والنخعي (^١)، وكرهه مالك والثوري والكوفيون إلا لمن يجد بدًّا من ذَلِكَ، وبه صرح أصحابنا، وعليه حمل الأثر،\nوأثر الحسن لا يحضرني كذلك (^٢).\nوروى ابن أبي شيبة، عن عبد الأعلى، عن هشام، عن الحسن أنه كان يكره أن يمضمض الرجل إذا أفطر وإذا أراد أن يشرب، وحكي عن إبراهيم والشعبي في رواية أنه لا بأس به (^٣). وكراهته عن عطاء والحكم، ورواية عن الشعبي (^٤). وقال ابن التين: قول الحسن في المضمضة والتبرد هو قول مالك إذا لم يصل إلى الحلق (^٥)، وأثر ابن مسعود في الدهن لا يحضرني (^٦).\n_________\n(^١) رواه عن الحسن، عبد الرزاق ٤/ ٢٠٧ (٧٥١٢).\nورواه عن إبراهيم النخعي، عبد الرزاق (٧٥١١)، وابن أبي شيبة ٢/ ٣٠٦ (٩٢٩٣).\nورواه ابن أبي شيبة (٩٢٩٤) عن عكرمة أيضًا.\n(^٢) انظر: \"المبسوط\" ٣/ ١٠١٤، \"النوادر والزيادات\" ٢/ ٤٠ - ٤١، \"المغني\" ٤/ ٣٥٩ ..\n(^٣) \"المصنف\" ٢/ ٢٩٩ (٩٢٠٥، ٩٢٠٨ - ٩٢٠٩).\n(^٤) \"المصنف\" ٢/ ٢٩٩ (٩٢٠٧، ٩٢١٠ - ٩٢١١).\n(^٥) رواه عن الحسن، ابن أبي شيبة ٢/ ٣٢٢ (٩٤٨٤) قال: إذا مضمض وهو صائم فدخل في حلقه شيء لم يتعمده فليس عليه شيء يتم صومه.\nوروى عبد الرزاق ٤/ ٢٠٦ (٧٥٠٥) عن معمر عمن سمع الحسن يقول: رأيت عثمان بن أبي العاص بعرفة وهو صائم يمج الماء، ويصب على نفسه الماء، قال: وكان الحسن يمضمض وهو صائم ثم يمجه وذلك في شدة الحر.\n(^٦) وكذا ذكره العيني في \"عمدة القاري\" ٩/ ٧٢ ولم يذكر من وصله، وكذا الحافظ في \"الفتح\" ٤/ ١٥٤، وأيضًا ذكره في \"التغليق\" ٣/ ١٥٣ ولم يذكر من وصله. =","vol":"13","page":202},{"text":"وقال الداودي: ما أحسنه لئلا يقع في نفسه شيء من الرياء.\nوالمرجل: الشعر الذي سرحه. واستحب الدهن له طائفة، روي عن قتادة أنه قَالَ: يستحب للصائم أن يدهن حَتَّى يذهب عنه غبرة الصوم (^١).\n_________\n= قلت: وصله الإمام أحمد بنحوه في \"الزهد\" ص ١٩٧: ثنا وكيع، ثنا سفيان، عن أبي حصين: عن يحيى عن مسروق قال: قال عبد الله: إذا أصبحتم صيامًا فأصبحوا متدهنين.\nوكذا الطبراني ٩/ ٢٤٦ (٩٢٠٨): ثنا علي بن عبد العزيز، ثنا أبو نعيم: ثنا مسعر، عن أبي حصين قال: قال عبد الله: أصبحوا متدهنين صيامًا.\nقال الهيثمي في \"المجمع\" ٣/ ١٦٧: رواه الطبراني ورجاله رجال الصحيح، إلا أني لم أجد لأبي حصين عن ابن مسعود سماعًا.\nقلت: إسناده معضل؛ لأنه -والله أعلم- سقط من إسناده يحيى ومسروق، كما هو واضح من إسناد الإمام أحمد الذي قبله.\nورواه ابن عساكر في \"تاريخ دمشق ٥٧/ ٤٠٧ من طريق حماد بن واقد عن حصين عن أبي الأحوص قال: سمعت ابن مسعود يقول لمسروق: ..... فساقه.\nوروي عنه مرفوعًا بلفظه، رواه الطبراني ١٠/ ٨٤ (١٠٠٢٨)، وعنه أبو نعيم في \"الحلية\" ٤/ ٢٣٦ من طريق ميسرة بن عبد ربه عن مغيرة عن إبراهيم عن علقمة عن ابن مسعود قال: أوصاني رسول الله - ﷺ - أن أصبح يوم صومي دهينًا مترجلًا، ولا تصبح يوم صومك عبوسًا .. الحديث.\nقال أبو نعيم: غريب، هذا حديث مغيرة وإبراهيم وعلقمة، لم نكتبه إلا بهذا الإسناد.\nوقال الهيثمي في \"المجمع\" ٣/ ١٦٧: فيه: اليمان بن سعيد، وهو ضعيف، وقال في موضع آخر ٤/ ٢١٧: فيه: اليمان بن سعيد، ضعفه الدارقطني وغيره.\nورواه ابن النجار في \"الذيل\" كما في \"لسان الميزان\" ٣/ ٢٠٧ - ٢٠٨ من طريق أبي سعيد النقاش عن محمد بن فارس عن ابن مشكان عن طاهر بن الفضل بن سعيد عن وكيع عن الأعمش عن مغيرة عن إبراهيم عن علقمة عن ابن مسعود رفعه: \"أصبح يوم صومك دهينا مرجلًا\".\nقال النقاش: هذا حديث موضوع على وكيع، لعل طاهرًا وضعه.\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٣١٣ (٧٩١٢).","vol":"13","page":203},{"text":"وأجازه الكوفيون والشافعي وقال: لا بأس أن يدهن الصائم شاربه، وممن أجاز الدهن للصائم مطرف وابن عبد الحكم وأصبغ، ذكره ابن حبيب، وكرهه ابن أبي ليلى.\nوأثر أنس: (إن لي أبزنًا أتقحم فيه وأنا صائم) (^١)، كذا هو بخط\nالدمياطي: أتقحم، وكذا هو في كتاب ابن بطال (^٢) وابن التين، ووقع بخط شيخنا علاء الدين في \"شرحه\" أنفح، والأبزن: الحوض الصغير بالفارسية، كذا بخط الدمياطي بفتح الهمزة، وقال غيره: معناه: الفسقية.\nوقال صاحب \"المطالع\": هو مثل الحوض الصغير والقصرية الكبيرة من فخار ونحوه، وقيل: هو حجر منقور كالحوض، وقال أبو ذر: كالقدر يُسخَّن فيه الماء، وهو بفتح الهمزة فارسي معرب.\nوقال ابن سيده: هو شيء يتخذ من الصُّفْرِ للماء له جوف (^٣).\n_________\n(^١) أثر أنس هذا وصله قاسم بن ثابت في كتاب \"الدلائل\" له كما في \"التغليق\" ٣/ ١٥٣: ثنا عبد الله بن علي، ثنا عبد الله بن هاشم، ثنا وكيع عن عيسى بن طهمان، سمعت أنس بن مالك يقول: أن لي أبزن إذا وجدت الحر انقحمت فيه وأنا صائم. قال قاسم: الأبزن حجر منقور كالحوض اهـ.\nوقال الحافظ في \"الفتح\" ٤/ ١٥٤: هذا الأثر وصله قاسم بن ثابت في \"غريب الحديث\" له من طريق عيسى بن طهمان .. وساقه.\nفنجد أن الحافظ قد وسم كتاب القاسم بن ثابت في \"التغليق\" بـ \"الدلائل\" ووسمه في \"الفتح\" بـ \"غريب الحديث\"، وتوضيح ذلك أن كتاب القاسم اسمه \"الدلائل في غريب الحديث\" فهو كتاب واحد، قال الذهبي في ترجمة ثابت بن حزم، والد القاسم بن ثابت: قال أبو الربيع بن سالم: ومن تآليف بلادنا كتاب \"الدلائل\" في الغريب، مما لم يذكره أبو عبيد ولا ابن قتيبة؛ لقاسم بن ثابت السرقسطي، احتفل في تأليفه، ومات قبل إكماله، فأكمله أبوه. ا. هـ من \"السير\" ١٤/ ٥٦٢ - ٥٦٣ (٣٢١)\n(^٢) \"شرح ابن بطال\" ٤/ ٥٨.\n(^٣) \"المحكم\" ٩/ ٥٥.","vol":"13","page":204},{"text":"وضبطه غيره بالكسر، وعلى أفواه الأطباء الضم، وهو مستنقع يكون أكثر ذَلِكَ في الحمام، وقد يكون في غيره، وقد يتخذ من صفر ومن خشب.\nوتعليق السواك ذكره بعد في باب: السواك الرطب واليابس للصائم، فقال: ويذكر عن عامر بن ربيعة قَالَ: رأيت النبي - ﷺ - يستاك وهو صائم ما لا أحصي أو أعد (^١).\nوقد أسنده الترمذي وحسنه من حديث عاصم بن عبيد الله عن عامر، فذكره (^٢).\n_________\n(^١) الباب الآتي، بعد حديث (١٩٣٣).\n(^٢) الترمذي (٧٢٥) ورواه أيضًا أبو داود (٢٣٦٤)، وأحمد ٣/ ٤٤٥، وأبو يعلى ١٣/ ١٥٠ (٧١٩٣)، وابن خزيمة ٣/ ٢٤٧ - ٢٤٨ (٢٠٠٧)، والعقيلي في \"الضعفاء\" ٣/ ٣٣٤، وابن عدي ٦/ ٣٨٩، والدارقطني ٢/ ٢٠٢، والبيهقي ٤/ ٢٧٢، والضياء في \"المختارة\" ٨/ ١٨٢ - ١٨٣ (٢٠١ - ٢٠٢، ٢٠٤ - ٢٠٥)، والحافظ في \"التغليق\" ٣/ ١٥٧ - ١٥٨ من طريق سفيان عن عاصم بن عبيد الله عن عبد الله بن عامر بن ربيعة عن أبيه، به، وليس من حديث عاصم عن عامر كما ذكر المصنف. وهو حديث ضعيف؛ قال ابن خزيمة: أنا برئ من عهدة عاصم، سمعت محمد بن يحيى يقول: عاصم بن عبيد الله ليس عليه قياس. وقال العقيلي: ولا يروى بغير هذا الإسناد إلا بإسناد لين وقال الدارقطني: عاصم بن عبيد الله غيره أثبت منه. وقال البيهقي: عاصم بن عبيد الله ليس بالقوي. وقال النووي في \"خلاصة الأحكام\" ١/ ٨٧: مداره على عاصم بن عبيد الله، وقد ضعفه الجمهور، فلعله اعتضد. وقال الزيلعي في \"نصب الراية\" ٢/ ٤٥٩: قال ابن القطان في كتابه: ولم يمنع من صحة هذا الحديث إلا اختلافهم في عاصم بن عبيد الله. وأشار المصنف لضعفه في \"البدر المنير\" ٢/ ٣٢ - ٣٣، وكذا الحافظ في \"الفتح\" ٤/ ١٥٨، وقال في \"التلخيص\" ١/ ٦٨: فيه عاصم بن عبيد الله وهو ضعيف. وقال في موضع آخر ١/ ٦٢: إسناده حسن. وضعفه الألباني في \"الإرواء\" (٦٨)، وقال في \"ضعيف أبي داود\" (٤٠٧): إسناده ضعيف، وانظر: \"تمام المنة\" ص ٨٩.","vol":"13","page":205},{"text":"وفي \"ابن ماجه\" عن عائشة مرفوعًا: \"من خير خصال الصائم السواك\" (^١). ورواه القاضي يوسف من حديث الشعبي عن مسروق عنها.\nوفي البيهقي عن أنس مرفوعًا: \"يستاك أول النهار وآخره برطبه ويابسه\" ثم ضعفه (^٢)، وإليه ذهب أبو حنيفة بحديث: \"لولا أن أشق\n_________\n(^١) ابن ماجه (١٦٧٧).\nورواه أيضًا الدارقطني ٢/ ٢٠٣، والبيهقي ٤/ ٢٧٢ من طريق مجالد عن الشعبي عن مسروق عن عائشة، به.\nقال الدارقطني: مجالد غيره أثبت منه، وكذا قال البيهقي، وقال ابن دقيق العيد في \"الإمام\" ١/ ٣٨٩: مجالد مشهور الحال، وقال المصنف في \"البدر المنير\" ٢/ ٣٤: في إسناده مجالد وفيه مقال. وقال البوصيري في \"مصباح الزجاجة\" ٢/ ٦٦: هذا إسناد ضعيف؛ لضعف مجالد. وقال الحافظ في \"التلخيص\" ١/ ٦٨: ضعيف. ومجالد هذا هو ابن سعيد بن عمير الهمداني، ترجمه الحافظ في \"التقريب\" (٦٤٧٨) وقال: ليس بالقوي، وقد تغير في آخر عمره. وضعف الألباني الحديث في \"الضعيفة\" (٣٥٧٤)، وفي \"ضعيف ابن ماجه\" (٣٧٠).\nورواه الطبراني في \"الأوسط\" ٨/ ٢٠٩ (٨٤٢٠) من طريق عباد عن السري بن إسماعيل عن الشعبي به.\nوالسري بن اسماعيل، قال عنه الحافظ في \"التقريب\" (٢٢٢١): متروك الحديث.\nوانظر: \"الإمام\" ١/ ٣٨٩، و\"البدر المنير\" ٢/ ٣٥.\n(^٢) \"سنن البيهقي\" ٤/ ٢٧٢. ورواه أيضًا النسائي في \"الأسماء والكنى\" كما في \"الإمام\" ١/ ٣٩٠ - ٣٩١، والدارقطني ٢/ ٢٠٢ من طريق عبد الله بن محمد بن علي البلخي: ثنا إبراهيم بن يوسف بن ميمون البلخي: ثنا أبو إسحاق الخوارزمي -قدم علينا أيام على بن عيسى- قال: سألت عاصم الأحول فقلت: أيستاك الصائم؟ فقال: نعم .. الحديث.\nورواه أيضًا البيهقي ٤/ ٢٧٢، والعقيلي في \"الضعفاء\" ١/ ٥٧، وابن عدي ١/ ٤٢٢ من طريق محمد بن سلام البيكندي: أنبأنا إبراهيم بن عبد الرحمن قال: سألت عاصم الأحول، فذكره.\nقال البيهقي: هذا ينفرد به أبو إسحاق إبراهيم بن بيطار، ويقال إبراهيم بن عبد الرحمن، حدث ببلخ عن عاصم الأحول، لا يحتج به. وقال في \"معرفة السنن =","vol":"13","page":206},{"text":"عَلَى أمتي لأمرتهم بالسواك عند كل صلاة\" (^١) أو\"عند كل وضوء\" (^٢).\nوالوضوء يكون كل وقت من النهار، وكذا الصلاة، وكرهه مالك وكرهه بالعود المبلول والرطب أبو يوسف، ورواية عن مالك، وكرهه الشافعي بعد الزوال عَلَى ما سلف، وهو رواية عن أحمد.\nوأثر ابن عمر رواه ابن أبي شيبة بمعناه عن حفص، عن عبيد الله بن نافع، عن أبيه عنه بلفظ: كان يستاك إذا أراد أن يروح إلى الظهر وهو صائم (^٣).\nورواه البيهقي من حديث وكيع عن ابن نافع (^٤)، ورواه ابن أبي شيبة عن علي بن الحسن بن شقيق، أخبرنا أبو حمزة، عن إبراهيم، عن نافع، عنه: لا بأس أن يستاك الصائم بالسواك الرطب واليابس (^٥).\n_________\n= والآثار\" ٦/ ٣٣٤: حديث ضعيف لا يصح.\nقال النسائي في \"الأسماء والكنى\" فيما ذكره ابن دقيق العيد ١/ ٣٩١: إبراهيم بن عبد الرحمن منكر الحديث. وقال ابن حبان في \"المجروحين\" ١/ ١٠٢ - ١٠٣: أبو إسحاق الخوارزمي يروي عن عاصم الأحول المناكير التي لا يجوز الاحتجاج بما يرويها، وحديثه عن عاصم الأحول: سألت أنس أيستاك الصائم؟ .. لا أصل له من حديث رسول الله - ﷺ - ولا من حديث أنس. اهـ بتصرف.\nوقال ابن عدي: إبراهيم بن عبد الرحمن، ليس بمعروف، وأحاديثه عن كل من روى عنه ليست بمستقيمة، وعامة أحاديثه غير محفوظة. وقال الدارقطني: أبو إسحاق الخوارزمي ضعيف. وقال ابن الجوزي في \"التحقيق\" ٢/ ٨٩: لا يصح، وغلا ابن الجوزي -كما قال المصنف في \"البدر\" ٢/ ٣٦، وذكره في \"الموضوعات\" ٢/ ٥٥٨. والحديث أشار الحافظ الضعفه في \"التلخيص\" ١/ ٦٨.\n(^١) سلف برقم (٨٨٧)، ورواه مسلم (٢٥٢).\n(^٢) بهذا اللفظ سيأتي قريبًا معلقًا بصيغة الجزم قبل حديث (١٩٣٤) باب: السواك الرطب واليابس للصائم.\n(^٣) \"المصنف\" ٢/ ٢٩٦ (٩١٥٧).\n(^٤) \"السنن الكبرى\" ٤/ ٢٧٣.\n(^٥) \"المصنف\" ٢/ ٢٩٧ (٩١٧٣).","vol":"13","page":207},{"text":"وأثر ابن سيرين (^١): لا بأس بالسواك الرطب، قيل: له طعم، قَالَ: والماء له طعم وأنت تمضمض به، رواه ابن أبي شيبة، عن عبيد بن سهل الفداني، عن عقبة بن أبي حمزة الماذني قَالَ: أتى محمد بن سيرين رجل فقال: ما ترى في السواك للصائم؟ قَالَ: لا بأس به، قَالَ: إنه جريدة وله طعم، قَالَ: الماء له طعم وأنت تمضمض، وكان ابن عمر لا يرى بأسًا بالسواك للصائم.\nوعن زياد بن حدير: ما رأيت أحدًا أدوم سواكًا وهو صائم من\nعمر بن الخطاب، ولما سئلت عنه عائشة قالت: هذا سواكي في يدي وأنا صائمة، وقال ابن عباس: استك عَلَى كل حال، واستحبه ابن سيرين أول النهار وكرهه آخره، ونحوه عن عطاء ومجاهد والحكم، وعن إبراهيم: لا بأس به، وعنهم خلا عطاء وابن عمر: لا بأس به.\nوعن الشعبي: يستاك الصائم أي نهار شاء. وقال: يستاك ولا يبله، وسئل عنه أبو هريرة فقال: أدميت فمي اليوم مرتين، وعن ابن المسيب: لا بأس به، وكان عروة يستاك بالسواك الرطب وهو صائم، وكرهه بالرطب الحكم وأبو ميسرة، وعن عطاء: إن كان يابسًا فبلَّه (^٢).\nوقال ابن التين مثل ما قاله ابن سيرين، قَالَه الشافعي والأوزاعي\n_________\n(^١) ذكر البخاري في هذا الباب قبل أثر ابن سيرين هذا أثر عطاء: إن أزدرد ريقه لا أقول: يفطر، وفات المصنف -﵀- هنا أن يذكر من وصله، وسيأتي هذا الأثر بعد باب، في باب: سواك الرطب واليابس للصائم، قبل حديث (١٩٣٤) وسيذكر أن عبد بن حميد أخرجه في \"تفسيره\"، وسيأتي أيضًا في باب: قول النبي - ﷺ -: إذا توضأ فليستنشق بمنخره الماء، ولم يذكر المصنف أيضًا من وصله: وصله عبد الرزاق في \"المصنف\" ٤/ ٢٠٥ (٧٥٠٣)، وسعيد بن منصور كما في \"التغليق\" ٣/ ١٥٤، ١٦٨، وكما في \"الفتح\" ٤/ ١٦٠.\n(^٢) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٢/ ٢٩٥ - ٢٩٧.","vol":"13","page":208},{"text":"وأبو ثور وأصحاب الرأي، قَالَ: وعند مالك أنه يكره الرطب في سائر النهار (^١).\nوقال ابن حبيب: يكره الرطب للجاهل الذي لا يمج ما يجتمع منه (^٢)، ومقتضى مذهب مالك كراهته للعالم والجاهل؛ لما فيه من التغرير، وذلك أنه لا يجوز أن يغرره بفرض لفضيلة وهي السواك. واحتجاج ابن سيرين في المضمضة لا يلزم؛ لأن الماء لا يوجد منه بدٌّ.\nوأثر الحسن وأنس وإبراهيم في الكحل أخرجها ابن أبي شيبة، فقال: حَدَّثَنَا حفص، عن عمرو، عن الحسن قَالَ: لا بأس بالكحل للصائم ما لم يجد طعمه، وحَدَّثنَا حفص، عن الأعمش، عن إبراهيم قَالَ: لا بأس بالكحل للصائم.\nوحَدَّثَنَا وكيع، عن سفيان، عن خالد، عن الحسن وعن ليث، عن عطاء قَالَ: لا بأس به للصائم، وكذا قاله الزهري، وعن الجعفي، عن عامر ومحمد بن علي وعطاء أنهم كانوا يكتحلون بالإثمد، لا يرون به\nبأسًا وهم صيام.\nوعن أنس: أنه كان يكتحل وهو صائم (^٣).\n_________\n(^١) انظر: \"المغني\" ٤/ ٣٥٩، وانظر للشافعية: \"المجموع\" ٦/ ٣٤٣.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٤٦.\n(^٣) \"المصنف\" ٢/ ٣٠٥ (٩٢٦٧ - ٩٢٧٢، ٩٢٧٤ - ٩٢٧٥).\nورواه عن الحسن أيضًا عبد الرزاق في \"المصنف\" ٤/ ٢٠٨ (٧٥١٦)، وقال الحافظ في \"الفتح\" ٤/ ١٥٤: إسناده صحيح.\nورواه عن إبراهيم أيضًا سعيد بن منصور كما في \"التغليق\" ٣/ ١٥٥، وكذا أبو داود (٢٣٧٩) عن الأعمش قال: ما رأيت أحدًا من أصحابنا يكره الكحل للصائم، وكان إبراهيم يرخص أن يكتحل الصائم بالصبر. قال الألباني في \"صحيح أبي داود\" (٢٠٥٨): إسناده حسن.","vol":"13","page":209},{"text":"وهو في أبي داود (^١).\nوللترمذي من حديث أبي عاتكة عن أنس: جاء رجل إلى رسول الله - ﷺ - قَالَ: اشتكت عيني، أفأكتحل وأنا صائم؟ قَالَ: \"نعم\"، ثم قَالَ: ليس إسناده بالقوي ولا يصح في الباب شيء (^٢).\nولابن ماجه من حديث عائشة قالت: اكتحل رسول الله - ﷺ - وهو صائم (^٣).\n_________\n(^١) أبو داود (٢٣٧٨) وقال المصنف في \"البدر المنير\" ٥/ ٦٦٩؛ إسناده جيد، وقال الحافظ في \"التلخيص\" ٢/ ١٩١: لا بأس بإسناده، وقال في \"الدراية\" ١/ ٢٨١: إسناده حسن، وكذا قال الألباني في \"صحيح أبي داود\" (٢٠٥٧).\n(^٢) الترمذي (٧٢٦) ورواه أيضًا ابن الجوزي في \"التحقيق\" ٢/ ٩٠ (١٠٩٦) وأشار لضعفه، وقال البيهقي ٤/ ٢٦٢: إسناده ضعيف بمرة، وقال النووي في \"المجموع\" ٦/ ٣٨٨: إسناده ضعيف جدًا. وقال الذهبي في \"التنقيح\" ١/ ٣٨٠: إسناده واه جدًا.\nوقال الزيلعي في نصب الراية\" ٢/ ٤٦٥: قال ابن عبد الهادي في \"التنقيح\": حديث واه جدًا، وأبو عاتكة مجمع على ضعفه، وذكر الحافظ الحديث في \"التغليق\" ٣/ ١٥٥، وفي \"الدراية\" ١/ ٢٨١ وذكر تضعيف الترمذي له وسكت، فكأنما أقره على ما قال. وقال الألباني في ضعيف \"الترمذي\" (١١٧): ضعيف الإسناد.\n(^٣) ابن ماجه (١٦٧٨). ورواه أيضًا أبو يعلى ٨/ ٢٢٥ (٤٧٩٢)، وابن عدي في \"الكامل\" ٤/ ٤٦٤، والطبراني في \"مسند الشاميين\" ٢/ ٧٥ - ٧٦ (١٨٣٠)، والبيهقي ٤/ ٢٦٢ من طريقين عن بقية عن سعيد بن أبي سعيد الزبيدي عن هشام بن عروة عن أبيه عنها.\nقال البيهقي: سعيد الزبيدي من مجاهيل شيوخ بقية، ينفرد به لا يتابع عليه. وقال النووي في \"المجموع\" ٦/ ٣٨٨: إسناده ضعيف. وقال البوصيري في \"المصباح\" ٢/ ٦٧: إسناده ضعيف؛ لضعف الزبيدي وخرج المصنف هذا الحديث في \"البدر المنير\" ٥/ ٦٦٧ وتكلم كلامًا يشعر بتصحيحه للحديث. وقال في \"خلاصة البدر\" ١/ ٣٢١ (١٠٩٩): رواه ابن ماجه من رواية عائشة وليس فيه إلا بقية بن الوليد، وقد اختلف في الاحتجاج به، وأخرج له مسلم في الشواهد، والحق أنه ثقة في نفسه، لكن يدلس عن الكذابين وقد عنعن في هذا الحديث عن ثقة. =","vol":"13","page":210},{"text":"وفي \"الصوم\" لابن أبي عاصم من حديث ابن عمر: خرج علينا رسول الله - ﷺ - وعيناه مملوءتان من الإثمد وذلك في رمضان وهو صائم (^١).\nوللبيهقي عن أبي رافع نحوه مرفوعًا، ثم قال: وليس إسناده بالقوي (^٢).\n_________\n= وقال الحافظ في \"الدراية\" ١/ ٢٨١: في إسناده سعيد بن أبي سعيد الزبيدي، وهو ضعيف جدًا. وقال في \"بلوغ المرام\" (٦٨٨): إسناده ضعيف. وقال في \"النكت الظراف\" ١٢/ ١٤٧: قال أبو بكر بن أبي داود: حديث منكر.\n(^١) رواه الحارث بن أبي أسامة كما في \"بغية الباحث\" (٥٥٧)، وكما في \"المطالب العالية\" ٧٧/ ٦ (١٠٣٣)، وابن حبان في \"المجروحين\" ١/ ٣١٦ من طريق سعيد بن زيد عن عمرو بن خالد عن حبيب بن أبي ثابت عن نافع عن ابن عمر، بنحوه.\nورواه أبو يعلى كما في \"المطالب\" (١٠٦٤) من طريق سعيد بن زيد عن عمرو عن حبيب عن ابن عمرو عن محمد بن على عن ابن عمر، بنحوه، إلا أنه في الحديث الأول قال: خرج من بيت أم سلمة، وفي حديث أبي يعلى هذا قال: خرج من بيت حفصة. قال النووي في \"المجموع\" ٦/ ٣٨٨ - مضعفًا له-: في إسناده من اختلف في توثيقه. وقال البوصيري في \"الإتحاف\" ٣/ ١٠٤: إسناده ضعيف؛ لضعف عمرو بن خالد القرشي. وقال الحافظ في \"التلخيص\" ٢/ ١٩١: سنده مقارب.\n(^٢) \"سنن البيهقي\" ٤/ ٢٦٢. ورواه أيضًا ابن سعد ١/ ٤٨٤، وأبو يعلى كما في \"المطالب العالية\" ٦/ ١٣٠ (١٠٦٥)، وابن حبان في \"المجروحين\" ٢/ ٢٠٥، والطبراني ١/ ٣١٧ - ٣١٨ (٩٣٩)، وابن عدي في \"الكامل\" ٣/ ٣٥١ و٧/ ٢٧٢ من طريق حبان بن علي عن محمد بن عبيد الله بن أبي رافع عن أبيه عن جده -أبو رافع - أن النبي - ﷺ - كان يكتحل بالإثمد وهو صائم.\nقال البيهقي: محمد بن عبيد الله ليس بالقوي. وزاد الذهبي في \"المهذب\" ٤/ ١٦٣٩ (٧١٥٥) قائلًا: وكذلك حبان، يقصد أنه ليس بالقوي أيضًا. وضعفه أيضًا النووي في \"المجموع\" ٦/ ٣٨٨. وقال الهيثمي ٣/ ١٦٧: حبان بن علي عن محمد بن عبيد الله، قد وثقا وفيهما كلام كثير. وقال المصنف في \"البدر المنير\" ٥/ ٦٦٨: إسناده ضعيف؛ بسبب ضعف محمد بن عبيد الله هذا، قال ابن أبي حاتم (٨/ ٢): سألت =","vol":"13","page":211},{"text":"قلت: وكذا الأمر بالاكتحال يوم عاشوراء لا يصح أيضًا (^١)، وفي \"المبسوط\" عن ابن مسعود: خرج علينا رسول الله - ﷺ - بيت أم سلمة يوم عاشوراء وعيناه مملوءتان كحلًا (^٢)، وأما حديث عبد الرحمن بن النعمان بن معبد بن هوذة، عن أبيه، عن جده مرفوعًا أنه أمر بالإثمد\nالمروح عند النوم، وقال: \"ليتقه الصائم\" فمنكر كما قاله أحمد وابن معين (^٣).\n_________\n= أبي عنه فقال: ضعيف الحديث، منكر الحديث جدًا، ذاهب، وقال البخاري [١/ ١٧١]: منكر الحديث. اهـ بتصرف. وأشار الحافظ لتضعيفه في \"التلخيص\" ٢/ ١٩٠ - ١٩١، وقال في \"الفتح\" ١٠/ ١٥٧: في سنده مقال، وقال في \"الدراية\" ١/ ٢٨١: إسناده ضعيف. وضعفه الألباني في \"ضعيف الجامع\" (٤٥٩٩).\nوالحديث رواه ابن خزيمة ٣/ ٢٤٨ - ٢٤٩ (٢٠٠٨) من طريق معمر بن محمد بن عبيد الله بن أبي رافع، حدثني أبي، عن أبيه عبيد الله، عن أبي رافع، بنحوه.\nقال ابن خزيمة: أنا أبرأ من عهدة هذا الإسناد لمعمر.\nوالحديث أورده الألباني في \"الضعيفة\" (١٥٤١) من الطريقين معًا وضعفه.\n(^١) هو حديث موضوع، روي عن ابن عباس سيأتي تخريجه في باب: صيام عاشوراء (٢٠٠٠ - ٢٠٠٧) فانظره هناك تجد فوائد.\n(^٢) \"المبسوط\" ٣/ ٦٧ وجاء فيه: عن أبي مسعود، وفي \"بدائع الصنائع\" ٢/ ٩٣: عن ابن مسعود، كما ذكر المصنف، والحديث لم أجده عن هذا ولا ذاك، فلم أجده إلا عن ابن عباس -كما سيأتي تخريجه، والله أعلم.\n(^٣) رواه أبو داود (٢٣٧٧)، وأحمد ٣/ ٤٩٩ - ٥٠٠، وابن قانع في \"معجم الصحابة\" ٣/ ٩٤ - ٩٥ و٣/ ٢٠٦، وأبو نعيم الأصبهاني في \"معرفة الصحابة\" ٥/ ٢٥٢٦ (٦١١٦)، وابن الجوزي في \"التحقيق\" ٢/ ٩٠ (١٠٩٥)، وابن الأثير في \"أسد الغابة\" ٥/ ٢٢٣ و٥/ ٤٢٢، والمزي في \"تهذيب الكمال\" ١٧/ ٤٥٩ - ٤٦٠ من طريق علي بن ثابت عن عبد الرحمن بن النعمان بن معبد بن هوذة، عن أبيه، عن جده، مرفوعًا به. ورواه أحمد ٣/ ٤٧٦ عن أبي أحمد الزبيري. والدارمي ٢/ ١٠٨١ (١٧٧٤)، والبخاري في \"التاريخ الكبير\" ٧/ ٣٩٨، والبيهقي ٤/ ٢٦٢ من طريق أبي نعيم الفضل بن دكين. =","vol":"13","page":212},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وابن قانع في \"المعجم\" ٣/ ٢٠٦ - ٢٠٧ من طريق المعلى.\nثلاثتهم عن عبد الرحمن بن النعمان بن معبد بن هوذة، عن أبيه عن جده -وكان قد أدرك النبي - ﷺ -- قال: قال رسول الله - ﷺ -: اكتحلوا بالإثمد المروح، فإنه يجلو البصر وينبت الشعر. وهذا اللفظ عند أحمد.\nوعند الدارمي والبخاري والبيهقي: عن جدي وكان جدي قد أتي به النبي - ﷺ - فمسح على رأسه وقال لا تكتحل بالنهار وأنت صائم، وساقه، وعن ابن قانع عند جده قال: سئل رسول الله - ﷺ - عن الكحل للصائم بالنهار، فكرهه وقال: … الحديث.\nقال أبو داود: قال لي يحيى بن معين: هو حديث منكر، وقال في \"مسائل الإمام أحمد\" (١٨٩١) قلت لأحمد: عبد الرحمن بن النعمان؟ فقال: هذا حديث منكر، يعني هذا الحديث. وقال الحافظ في \"تعجيل المنفعة\" ٢/ ٣٣٣: حديث منكر.\nوكذا قال الألباني في \"الإرواء\" (٩٣٦)، وقال في \"ضعيف أبي داود\" (٤١٠): علته النعمان، فإنه مجهول.\nتتمة: اختلف في جد عبد الرحمن راوي الحديث عن رسول الله - ﷺ - هل جده هو: معبد بن هوذة، أم جد أبيه: هوذة بن قيس؟ وهذا الاختلاف نشأ من اختلافهم في صحبة هوذة بن قيس، مع عدم اختلافهم في صحبة معبد بن هوذة.\nقال البخاري في \"تاريخه\" (١٧٤٠): معبد بن هوذة الأنصاري. له صحبة. وعدهما ابن قانع في الصحابة فترجم لهما في \"المعجم\" (١٠٥٩، ١١٨٦) وأورد الحديث في كلا الترجمتين! وقال ابن حبان في \"الثقات\" ٣/ ٣٨٩: معبد بن هوذة. يقال: إن له صحبة! وقال هذا مع عدم اختلافهم في صحبة معبد. وترجم الحافظ مغلطاي في \"الإنابة إلى معرفة المختلف فيهم من الصحابة\" ٢/ ١٩٣ (٩٩٢) لمعبد بن هوذة ونقل قول ابن حبان، ولم يذكر هوذة المختلف في صحبته! وتبع أبو نعيم الأصبهاني، ابن قانع فترجم لمعبد وأبيه في \"معرفة الصحابة\" (٢٦٨٨، ٣٠٠٣) وذكر الحديث أيضًا في كلا الترجمتين. وتبعهما ابن الأثير أيضًا فترجم للاثنين في \"أسد الغابة\" (٥٠٠٦، ٥٤١٣) وأورد الحديث في ترجمتهما.\nوقال البيهقي: ومعبد بن هوذة الأنصاري هو الذي له الصحبة. ورجح ذلك أيضًا ابن عبد البر حيث ترجم في \"الاستيعاب\" ٣/ ٤٨٠ (٢٤٨٢) لمعبد نقط، وقال: له =","vol":"13","page":213},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= صحبة، روي عن النبي - ﷺ - في الإكتحال بالإثمد عند النوم. وكذا النووي فقال في \"المجموع\" ٦/ ٣٨٨: واحتج للمانعين بحديث معبد بن هوذة الصحابي، وساق الحديث.\nوأغرب الذهبي فقال في \"الكاشف\" (٥٥٤٣): معبد بن هوذة، عن أبيه، وعنه ابنه نعمان، قال ابن معين: حديثه في الكحل منكر اهـ. فجعل الذهبي هنا الحديث عن هوذة وبالتالي أثبت له صحبة. بالرغم من أن صنيع المزي في ترجمة معبد من \"التهذيب\" (٦٠٧٧) لا يوهم هذا، بل جزم المزي بأن الحديث عن معبد وبالتالي له الصحبة، فقال في \"تحفة الأشراف\" ٨/ ٤٥٥: ومن مسند معبد بن هوذة الأنصاري عن النبي - ﷺ -. وأورد الحديث. وترجم الحافظ في \"التقريب\" (٦٧٨٣) لمعبد، فقال: صحابي له حديث، وهو جد عبد الرحمن بن النعمان، فجزم -﵀- بصحبة معبد وأن الحديث عنه. وقال في \"التهذيب\" ٤/ ١١٦: معبد بن هوذة، عن النبي - ﷺ - أنه أمر بالإثمد، ثم قال: وجعل ابن مسنده وجماعة الضمير في قوله: عن جده للنعمان، وتكون الرواية والصحبة لهوذة، ونسبوه فقالوا: هوذة بن قيس بن عباد بن رهم، فالله تعالى أعلم. فلم يجزم هنا بشيء! وكذا في \"الإصابة\" ٣/ ٤٤١ في ترجمة معبد (٨١١٠) قال: قيل: إن الضمير في قوله: عن جده يعود لعبد الرحمن فتكون الصحبة لهوذة والله أعلم! كذا قال، وكلامه هنا فيه نظر؛ لأن الصحبة تكون لهوذة إذا جُعل الضمير في قوله: عن جده يعود للنعمان لا لعبد الرحمن، والله أعلم.\nوجزم في ترجمة هوذة من \"الإصابة\" ٣/ ٦٢٥ (٩٠٨١) فقال: هود -كذا وقع في المطبوع وهو خطأ وصوابه هوذة- بن قيس بن عباد، ذكره ابن شاهين وابن منده، ووهما فيه، وإنما الصحبة لولده معبد. مجزم هنا بصحبة معبد.\nوجاء عند أحمد في \"المسند\" ٣/ ٤٩٩ - ٥٠٠ قال: حديث هوذة الأنصاري عن جده وساق الحديث. قال الحافظ: سياق الحديث هنا ليس فيه ما يقتضي أن يكون لهوذة، بل ظاهره أنه لولده معبد، وساق الحديث، ثم قال: وقد جزم أكثر من صنف في الصحابة بأن صحابي هذا الحديث هو معبد بن هوذة، لا هوذة، والذي يتحرر أن الصحبة لمعبد، وهو راوي الحديث. اهـ \"تعجيل المنفعة\" ٢/ ٣٣٣ - ٣٣٤. =","vol":"13","page":214},{"text":"وذهب أبو حنيفة أنه لا بأس بالكحل للصائم، ودُهن الشارب (^١).\nقَالَ الأعمش: ما رأيت أحدًا من أصحابنا يكره الكحل للصائم (^٢).\nوقال ابن قدامة: إن وجد طعمه بحلقه أو علم بوصوله إليه أفطر وإلا فلا، نص عليه أحمد (^٣)، وكذا قَالَ مالك (^٤).\nوعندنا لا يكره ولا يفطر وإن وجد طعمه بحلقه، تنخمه، أم لا؟ (^٥)، ووافقنا أبو حنيفة (^٦).\nورخص فيه أيضًا ابن أبي أوفى، وعطاء والشعبي والزهري والأوزاعي (^٧)، والليث وأبو ثور (^٨)، وحكاه ابن حبيب عن مطرف، وابن عبد الحكم وأصبغ.\n_________\n= تنبيه: وقع في \"الإرواء\" ٤/ ٨٥: عن عبد الرحمن بن النعمان بن معبد بن هوذة عن أبيه وجده عن النبي - ﷺ -. فلا أدري قوله: عن أبيه وجده خطأ مطبعي، أو هو تحريف وقع فيه صاحب الكتاب، فبدل أن يكتب: (عن)، كتب: (و)، أو أنه اعتبر الحديث عن معبد بن هوذة وأبيه؛ والله تعالى أعلى وأعلم.\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٢، \"المبسوط\" ٣/ ٦٧، \"المحيط البرهاني\" ٣/ ٣٤٨.\n(^٢) رواه أبو داود (٢٣٧٩) وقال الألباني في \"صحيح أبي داود\" (٢٠٥٨): إسناده حسن. وقد تقدم.\n(^٣) \"المغني\" ٤/ ٣٥٣.\n(^٤) \"النوادر والزيادات\" ٢/ ٤٣، و\"الكافي\" لابن عبد البر ٢/ ١٢٦ - ١٢٧، و\"الذخيرة\" ٢/ ٥٠٦.\n(^٥) \"الحاوي الكبير\" ٣/ ٤٦٠، \"العزيز\" ٣/ ١٩٤، \"المجموع\" ٦/ ٣٨٧ - ٣٨٩.\n(^٦) \"البناية\" ٣/ ٦٤٣ - ٦٤٤.\n(^٧) رواه عن عطاء، عبد الرزاق في \"المصنف\" ٤/ ٢٠٨ (٧٥١٦)، وابن أبي شيبة ٢/ ٣٠٤ - ٣٠٥ (٩٢٦٧، ٩٢٧١). ورواه عن الشعبي، ابن أبي شيبة (٩٢٧٠). ورواه عن الزهري، ابن أبي شيبة (٩٢٧٥).\n(^٨) \"المجموع\" ٦/ ٣٨٧.","vol":"13","page":215},{"text":"وقال ابن الماجشون: لا بأس بالكحل بالإثمد للصائم وليس ذَلِكَ\nمما يصام منه، ولو كان لذكروه كما ذكروا في المحرم، وأما الكحل الذي يعمل بالعقاقير ويوجد طعمه ويخرق إلى الجوف فأكرهه، والإثمد لا يوجد طعمه وإن كان ممسكًا، وإنما يوجد من المسك طعم ريحه لا طعم ذوقه (^١)، ورخص في الإثمد قتادة (^٢).\nوقال ابن أبي ليلى وابن شبرمة: إن اكتحل قضى يومًا مكانه (^٣).\nوكرهه الثوري (^٤) وأحمد (^٥) وإسحاق (^٦)، وفي \"المدونة\": لا يكتحل الصائم، فإن اكتحل بإثمد أو صبر أو غيره فوصل إلى حلقة يقضي يومًا مكانه (^٧).\nوكره قتادة الاكتحال بالصبر (^٨)، وأجازه عطاء والنخعي (^٩)، وحديثا عائشة وأم سلمة سلفا (^١٠).\nوكأن البخاري ذكر هذا ردًّا عَلَى من كره الاغتسال للصائم؛ لأنه إن كرهه خشية وصول الماء حلقه فهو منقوض بالمضمضة والسواك وذوق\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٣.\n(^٢) رواه عبد الرزاق ٤/ ٢٠٧ - ٢٠٨ (٧٥١٣).\n(^٣) رواه عنهما عبد الرزاق (٧٥١٧).\n(^٤) \"مختصر اختلاف العلماء\" ٢/ ١٢، \"المجموع\" ٦/ ٣٨٨.\n(^٥) \"المغني\" ٤/ ٣٥٣.\n(^٦) \"المجموع\" ٦/ ٣٨٨.\n(^٧) \"المدونة \" ١/ ١٧٧.\n(^٨) رواه عبد الرزاق (٧٥١٣).\n(^٩) رواه عن عطاء، عبد الرزاق (٧٥١٤)، وابن أبي شيبة ٢/ ٣٠٤ (٩٢٦٦).\nورواه عن إبراهيم النخعي، عبد الرزاق (٧٥١٥).\n(^١٠) تقدم تخريجهما قريبًا.","vol":"13","page":216},{"text":"الطعام ونحو ذلك، وإن كرهه للرفاهية فمردود بما سلف عن السلف من التجمل والادِّهان والكحل وغيره، وكأنه قصد أبا حنيفة: فإنه كره الاغتسال وبل الثوب وصب الماء عَلَى الرأس للحر المضمضة لغير وضوء، كما نقله في \"شرح الهداية\" (^١) عنه ثم قَالَ: وروى الحسن، عن أبي حنيفة: أن ذَلِكَ لا يُكره، وبه قَالَ أبو يوسف وهو المختار.\nفائدة: قولها (جنبًا من غير احتلام) للتأكيد؛ لأن الحلم من الشيطان، وهو والأنبياء منزهون من ذَلِكَ؛ لأن رؤياهم وحيٌ.\n_________\n(^١) \"فتح القدير\" ٢/ ٣٣٠.","vol":"13","page":217},{"text":"<span data-type='title' id=toc-1445>٢٦ - باب الصَّائِمِ إِذَا أَكَلَ أَوْ شَرِبَ نَاسِيًا</span>\nوَقَالَ عَطَاءٌ: إِنِ اسْتَنْثَرَ فَدَخَلَ المَاءُ فِي حَلْقِهِ لَا بَأْسَ، إِنْ لَمْ يَمْلِكْ. وَقَالَ الحَسَنُ: إِنْ دَخَلَ حَلْقَهُ الذُّبَابُ فَلَا شَيْءَ عَلَيْهِ. وَقَالَ الحَسَنُ وَمُجَاهِدٌ: إِنْ جَامَعَ نَاسِيًا فَلَا شَيْءَ عَلَيْهِ.\n\n١٩٣٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا ابْنُ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا نَسِيَ فَأَكَلَ وَشَرِبَ فَلْيُتِمَّ صَوْمَهُ، فَإِنَّمَا أَطْعَمَهُ اللهُ وَسَقَاهُ\". [٦٦٦٩ - مسلم: ١١٥٥ - فتح: ٤/ ١٥٥]\nثم ذكر حديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا نَسِيَ فَأَكَلَ وَشَرِبَ فَلْيُتِمَّ صَوْمَهُ، فَإِنَّمَا أَطْعَمَهُ اللهُ وَسَقَاهُ\".\nالشرح:\nأثر عطاء ليس فيه: إن لم يملك، بل ساقط (^١)، وفي بعضها إثباته (^٢)، وفي أخرى (إذ)، وقد أسنده ابن أبي شيبة عن ابن جريج أن إنسانًا قَالَ لعطاء: استنثرت فدخل الماء حلقي، قَالَ: لا بأس، لم تملك، وعن إبراهيم إذا توضأ فدخل حلقه من وضوئه قَالَ: إن كان ذاكرًا لصومه فعليه القضاء، وإن كان ناسيًا فلا شيء عليه، وعن ابن عباس والشعبي: إن كان لغير الصلاة قضى، وإن كان لها فلا شيء عليه (^٣). وكذا قاله الحكم، ونقل ابن التين عن مالك القضاء.\n_________\n(^١) الساقط لفظة إن وذلك من نسخة أبي ذر وابن عساكر.\n(^٢) بل مثبتة عند جمهور الرواة ومنهم: الأصيلي وأبي الوقت وغيرهما. انظر: السلطانية ٣/ ٣١.\n(^٣) \"المصنف\" ٢/ ٣٢٢ (٩٤٨٣، ٩٤٨٦ - ٩٤٨٧).","vol":"13","page":218},{"text":"وأثر الحسن أخرجه ابن أبي شيبة عن وكيع، عن الربيع عنه قَالَ: لا يفطر الرجل يدخل حلقه الذباب (^١)، وعنه أيضًا: إذا مضمض وهو صائم فدخل حلقه شيء لم يتعمده، فليس عليه شيء يتم صومه (^٢).\nوعن ابن عباس والشعبي: إذا دخل في حلقه الذباب لا يفطر (^٣)،\nوبه قَالَ الأئمة الأربعة وأبو ثور.\nقَالَ ابن المنذر: ولم يحفظ عن غيرهم خلافهم، وقول أشهب: أحب إليَّ أن يقضي ليس بالبين كما قاله الشيخ أبو محمد، وألزم ابن المنذر إلحاق من وطئت مكرهة بذلك وهو لا يقول به، وكذا النائمة، وأثره الثاني، ومجاهد قَالَ بمقتضاه أبو حنيفة والشافعي وإسحاق وأبو ثور.\nوقال عطاء والأوزاعي ومالك والليث: عليه القضاء، زاد أحمد والكفارة.\nوقال ابن قدامة: الظاهر أنه كالعامد، نص عليه، وهو قول عطاء وابن الماجشون. وروى أبو داود عن أحمد أنه توقف في الجواب، وفي رواية أحمد بن القاسم عنه: كل أمر غلب عليه ليس عليه قضاؤه ولا غيره (^٤).\n_________\n(^١) السابق ٢/ ٣٤٩ (٩٥ - ٩٧).\n(^٢) السابق ٢/ ٣٢٢ (٩٤٨٤).\n(^٣) السابق ٢/ ٣٤٩ (٩٧٩٣).\n(^٤) \"المغني\" ٤/ ٣٧٤. وقال أبو داود في \"مسائل الإمام أحمد\" (٦٣٥): سمعت أحمد سئل عن الرجل يأتي أهله في رمضان ناسيًا؟ قال: أجبن عنه، أي أن أقول: ليس عليه شيء.","vol":"13","page":219},{"text":"وحديث أبي هريرة أخرجه مسلم والأربعة (^١)، وعند الترمذي: \"من أكل ناسيًا أو شرب ناسيًا فلا يفطر وإنما هو رزق رزقه الله تعالى\" ثم قَالَ: حسن صحيح (^٢).\nوفي رواية لابن حباق والدارقطني -وقال: إسناده صحيح، وكلهم ثقات- \"فإنما هو رزق ساقه الله إليه ولا قضاء عليه\" (^٣).\nوعند الدارقطني أن أبا هريرة وقع له ذَلِكَ فسأل رسول الله - ﷺ - الحديث (^٤).\nوفي رواية لهما وللحاكم: \"من أفطر في شهر رمضان ناسيًا فلا قضاء عليه ولا كفارة\" قَالَ الحاكم: صحيح عَلَى شرط مسلم، وقال الدارقطني: تفرد به محمد بن مرزوق -وهو ثقة- عن الأنصاري.\nقلت: قد تابعه أبو حاتم محمد بن إدريس كما رواه البيهقي (^٥).\n_________\n(^١) مسلم (١١٥٥)، أبو داود (٢٣٩٨)، والترمذي (٧٢١)، ابن ماجه (١٦٧٣)، والنسائي في \"الكبرى\" ٢/ ٢٤٤.\n(^٢) الترمذي (٧٢١ - ٧٢٢).\n(^٣) لم أجده عند ابن حبان، ورواه الدارقطني ٢/ ١٧٨، ومن طريقه ابن الجوزي في \"التحقيق\" ٢/ ٨٧ (١٠٨٥).\n(^٤) الدارقطني ٢/ ١٧٩: ثنا علي بن إبراهيم بن عيسى، ثنا ابن خزيمة، نا علي بن حجر، ثنا يحيى بن حمزة، عن الحكم بن عبد الله -قال ابن خزيمة: وأنا أبرأ من عهدته -عن الوليد بن عبد الرحمن- مولى أبي هريرة- أنه سمع أبا هريرة يذكر .. فذكره.\nقال الدارقطني: الحكم بن عبد الله، هو ابن سعد الأيلي، ضعيف الحديث.\nوقال الحافظ في \"الفتح\" ٤/ ١٥٦: إسناده ضعيف.\n(^٥) رواه ابن خزيمة ٣/ ٣٣٩ (١٩٩٠): نا محمد وإبراهيم ابنا محمد بن مرزوق الباهليان البصريان، قالا: حدثنا محمد بن عبد الله الأنصاري، ثنا محمد بن عمرو، عن أبي سلمة، عن أبي هريرة به. =","vol":"13","page":220},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه عنه ابن حبان ٨/ ٢٨٧ - ٢٨٨ (٣٥٢١): أخبرنا محمد بن إسحاق بن خزيمة، حدثنا إبراهيم بن محمد بن مرزوق الباهلي، به.\nفأسقط من الإسناد: محمد بن محمد بن مرزوق.\nورواه الدارقطني ٢/ ١٧٨، والطبراني في \"الأوسط\" ٥/ ٢٩٢ - ٢٩٣ (٥٣٥٢)، وابن عدي في \"الكامل\" ٧/ ٥٥١ - ٥٥٢، والبيهقي في \"المعرفة\" ٦/ ٢٧٢ (٨٧٠٩)، وابن الجوزي في \"التحقيق\" ٢/ ٨٧ - ٨٨ (١٠٨٦) من طريق محمد بن محمد بن مرزوق، عن محمد بن عبد الله الأنصاري، به. هكذا عن محمد وحده عن الأنصاري.\nورواه الحاكم ١/ ٤٣٠، وعنه البيهقي في \"السنن\" ٤/ ٢٢٩، وفي \"المعرفة\" ٦/ ٢٧٢ (٨٧٠٨) من طريق أبي حاتم محمد بن إدريس، عن الأنصاري به. وهذِه هي المتابعة التي ذكرها المصنف.\nوسياق المصنف -﵀- للحديث يوهم أن ابن حبان والدارقطني والحاكم رووه من طريق واحدة، وليس كذلك، فكما سبق رأينا أن ابن حبان رواه من طريق إبراهيم بن محمد بن مرزوق، والدارقطني رواه من طريق محمد بن محمد بن مرزوق، والحاكم رواه من طريق محمد بن إدريس، وهي المتابعة التي ذكرها المصنف بعد، وعزاها للبيهقي!\nوسبق الدارقطني في قوله هذا الطبراني فقال: لم يرو هذا الحديث عن محمد بن عمرو إلا الأنصاري، تفرد به: محمد بن مرزوق.\nولما روى ابن الجوزي في \"التحقيق\" الحديث من طريق الدارقطني، نقل قوله ولم يعقب عليه!\nوكذا قال الذهبي في \"الميزان\" ٥/ ١٥١ أنه انفرد به محمد بن محمد عن الأنصاري!\nوقول الطبراني: لم يرو هذا الحديث عن محمد بن عمرو إلا الأنصاري، فصواب لا شيء فيه؛ فقال البيهقي في \"السنن\" ٤/ ٢٢٩: تفرد به الأنصاري عن محمد بن عمرو، وكلهم ثقات، وكذا قال في \"المعرفة\" ٦/ ٢٧٢.\nوأما قوله: تفرد به محمد بن مرزوق، والذي ذكره المصنف ونقله عن البيهقي وتبعهما عليه ابن الجوزي والذهبي، ففيه نظر، فقد تابع محمد بن مرزوق -محمد بن =","vol":"13","page":221},{"text":"ولأحمد عن عبد الصمد: ثنا بشار (^١) بن عبد الملك: حدثتني أم حكيم بنت دينار، عن مولاتها أم إسحاق أنها كانت عند النبي - ﷺ - فأتي بقصعة من ثريد، فأكلت معه، ومعه ذو اليدين، فناولها رسول الله - ﷺ - عرقًا، قالت: فذكرت أني كنت صائمة فنسيت، فقلت: يا رسول الله، إني كنت صائمة، فقال ذو اليدين: الآن بعدما شبعتِ! فقال - ﷺ -: \"أتمي صومكِ فإنما هو رزق ساقه الله إليكِ\" (^٢).\n_________\n= إدريس -كما ذكر المصنف- وكذا إبراهيم بن مرزوق، كما تقدم في التخريج.\nوممن تعقب الدارقطني أيضًا الحافظ، فنقل قوله هذا في \"الإتحاف\" ١٦/ ١٠٧: وقال: كذا قال! ولم ينفرد به.\nوقال في \"الفتح\": وتعقب بأن ابن خزيمة أخرجه أيضًا عن إبراهيم بن محمد الباهلي، وبأن الحاكم أخرجه من طريق أبي حاتم الرازي، كلاهما عن الأنصاري، فهو المتفرد به كما قال البيهقي، وهو ثقة. اهـ ٤/ ١٥٧.\nوالحديث ضعفه ابن عدي قال ٧/ ٥٥٢: هذا غريب المتن والإسناد، فغربة متنه حيث قال: فلا قضاء عليه ولا كفارة، وغربة الإسناد من حديث محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، ولم أر لابن مرزوق هذا أنكر من هذين الحديثين [وكان قد ذكر قبل هذا الحديث حديثًا آخر] وهو لين، وأبوه محمد بن مرزوق ثقة.\nلكن صححه جماعة فقال النووي في \"المجموع\" ٦/ ٣٥٢: إسناده صحيح أو حسن. وقال الهيثمي في \"المجمع\" ٣/ ١٥٧ - ١٥٨: فيه: محمد بن عمرو وحديثه حسن. وقال الألباني في \"الإرواء\" ٤/ ٨٧: إسناده حسن. وقد تقدم ذكر توثيق البيهقي لرجال الحديث. والله أعلم.\n(^١) ورد بهامش (س) ما نصه: بشار بن عبد الملك قال: (…) من كتابه على المسند قال ابن معين: ضعيف، وذكره ابن حبان في \"الثقات\".\n(^٢) أحمد ٦/ ٣٦٧. ورواه أيضًا عبد بن حميد في \"المنتخب\" ٣/ ٢٧٣ - ٢٧٢ (١٥٨٨)، وابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٩٣ (٣٣٠٦)، والطبراني ٢٥/ ١٦٩ (٤١١)، وابن الجوزي في \"التحقيق\" ٢/ ٨٨ (١٠٨٧)، وابن الأثير في \"أسد الغابة\" ٧/ ٢٩٩ - ٣٠٠، والحافظ في \"الإصابة\" ٤/ ٤٣٠ من طريق بشار بن عبد الملك، به. =","vol":"13","page":222},{"text":"واختلف العلماء -كما قَالَ ابن المنذر وغيره- في الصائم إذا أكل أو شرب ناسيًا، فقالت طائفة: لا شيء عليه.\nورويناه عن علي وابن عمر وأبي هريرة (^١) وعطاء (^٢) وطاوس (^٣) والنخعي، وبه قَالَ أبو حنيفة وأصحابه والثوري والأوزاعي والشافعي وأبو ثور وأحمد.\nوقالت طائفة: عليه القضاء، وهو قول ربيعة ومالك وسعيد بن عبد العزيز، واحتج له ربيعة فقال: ما نعلم ناسيًا بشيء من حقوق الله -﷿- إلا وهو عامد له (^٤).\nقَالَ غيره: والأكل مناف للصوم، وقد تقرر أنه لو أكل وعنده أن الفجر لم يطلع وهو قد طلع لكان عليه القضاء، كذلك إذا وقع في\n_________\n= قال الحافظ ابن عبد البر في \"الاستيعاب\" ٤/ ٤٧٨: غريب الإسناد. وقال الهيثمي في \"المجمع\" ٣/ ١٥٧: فيه: أم حكيم، ولم أجد لها ترجمة. وقال الألباني في \"الإرواء\" ٤/ ٨٨: سنده ضعيف؛ أم حكيم هذِه لا تعرف، وبشار مختلف فيه.\n(^١) رواه عنه عبد الرزاق في \"المصنف\" ٤/ ١٧٤ (٧٣٧٨) عن ابن جريج عن عمرو بن دينار أن إنسانًا جاء أبا هريرة، فقال: أصبحت صائمًا فنسيت .. الحديث.\nورواه مسدد كما في \"المطالب العالية\" ٦/ ١٤٣ (١٠٧٥) عن يحيى عن ابن عجلان، حدثني سعيد المقبري، قال: إن رجلًا سأل أبا هريرة فقال: أكلت وأنا صائم، قال .. لحديث.\nقال الحافظ: موقوف صحيح. وقال البوصيري في \"الإتحاف\" ٣/ ١١١ (٢٣١٧): رواته ثقات.\nورواه عبد الرزاق (٧٣٧٢) عن معمر عن أيوب عن ابن سيرين عن أبي هريرة قال: من أكل ناسيًا أو شرب ناسيًا فليس عليه بأس، إن الله أطعمه وسقاه.\n(^٢) رواه عنه عبد الرزاق ٤/ ١٧٣ (٧٣٧٣).\n(^٣) السابق (٧٣٧٤).\n(^٤) انظر: \"المغني\" ٤/ ٣٦٧.","vol":"13","page":223},{"text":"خلال الصوم، ولا فرق أنه يظن أنه يأكل قبل الفجر أو يظن أنه يأكل في\nيومٍ من شعبان أو شوال أن عليه القضاء، واحتج مالك لذلك بقول عمر: الخطب يسير وقد اجتهدنا (^١).\nقَالَ مالك: ولا يشك أن عمر قضى ذَلِكَ اليوم. وذكره ابن وهب (^٢)، وحجة الجماعة حديث الباب، وغير جائز أن يأمر من هذِه صفته بالإتمام ويكون غير تام.\nوالدلالة فيه من ثلاثة أوجه: هذا أحدها.\nثانيها: أنه نفي عنه الفعل وأضافه إلى الله فلا يتعلق به حكم.\nثالثها: أنه موضع البيان لاسيما وقد بين في الرواية السالفة، فإن قلت: المراد به الإمساك فقط.\nومعنى: \"أطعمه الله وسقاه\" إثبات عذره وعلة لسقوط الكفارة عنه، قالوا: والقضاء بنص القرآن، وهو قوله: ﴿فعدة من أيام أخر﴾ [البقرة: ١٨٤].\nقلت: عجيب؛ فقد صح أنه لا قضاء عليه.، وكأنه لم يبلغه.\nثم أغرب ابن بطال فذكر سؤالًا وجوابًا فقال: فإن قيل: فإنه لم ينقل في الحديث القضاء، ولا قضاء عليه. قيل: يجوز أن لا يشكل القضاء عَلَى السائل أو ذكره، ولم ينقل كما لم ينقل القضاء في حديث المجامع (^٣)، وهو عجيب؛ فقد نقلناه في النسيان، وهو مروي من طرق في قصة المجامع.\n_________\n(^١) سيأتي تخريج هذا الحديث في حديث (١٩٥٩) باب: إذا أفطر في رمضان ثم طلعت الشمس.\n(^٢) انظر: \"المدونة\" ١/ ١٧٣.\n(^٣) سيأتي من حديث عائشة برقم (١٩٣٥، ٦٨٢٢) ورواه مسلم (١١١٢).","vol":"13","page":224},{"text":"وأغرب ابن القصار فحمله عَلَى التطوع، وترده رواية الدارقطني والحاكم: \"من أفطر في شهر رمضان ناسيًا\" إلى آخره (^١).\nوما أحسن قول الداودي: لعل مالكًا لم يبلغه هذا الحديث، وقال أبو حنيفة: القياس وجوب القضاء، والاستسحان نفيه لهذا الحديث.\nقَالَ ابن التين: وهذا يدل عَلَى أن مذهب أبي حنيفة فيه مذهب جميل.\nوأما بعض أتباعه الأغبياء فقالوا: لا نسلم حديثه إلا فيما يتعلق بالجنة والنار دون ما يتعلق بالأحكام، ورووا ذَلِكَ عن النخعي أنه قَالَ: كانوا لا يقبلون حديثه في الأحكام.\nقلت: أستغفر الله من ذَلِكَ وليتني لم أحكه.\nواختلفوا في جماع الناسي فقالت طائفة: لا شيء عليه، قَالَ ابن المنذر: رويناه عن الحسن ومجاهد (^٢)، وبه قَالَ الثوري وأبو حنيفة والشافعي وإسحاق وأبو ثور. وقالت طائفة: عليه القضاء، رويناه عن\nابن عباس وعطاء (^٣)، وهو قول مالك والليث والأوزاعي.\nوفيه قول ثالث: أن عليه القضاء والكفارة، وهو قول ابن الماجشون وأحمد ورواية ابن نافع عن مالك (^٤).\n_________\n= ومن حديث أبي هريرة (١٩٣٦ - ١٩٣٧، ٢٦٠٠، ٥٣٦٨، ٦٠٨٧، ٦١٦٤، ٦٧٠٩، ٦٧١١، ٦٨٢١)، ورواه مسلم (١١١١).\nوانظر: \"شرح ابن بطال\" ٤/ ٦١.\n(^١) تقدم تخريجه قريبًا.\n(^٢) رواه عنهما عبد الرزاق ٤/ ١٧٤ (٧٣٧٥، ٧٣٧٧).\n(^٣) رواه عنه عبد الرزاق (٧٣٧٦).\n(^٤) انظر: \"المغني\" ٤/ ٣٧٤.","vol":"13","page":225},{"text":"واحتجوا بحديث المجامع في رمضان، فإنه لم يذكره عمدًا ولا سهوًا والناسي والعامد سواء، واختاره ابن حبيب، وهو عجيب؛ فإنه عامد لأنه قَالَ: هلكت (^١)، وفي لفظ: احترقت (^٢). والإجماع عَلَى سقوط\nالإثم عَلَى الناسي.\n_________\n(^١) سيأتي برقم (١٩٣٦).\n(^٢) سيأتي برقم (٦٨٢٢).","vol":"13","page":226},{"text":"<span data-type='title' id=toc-1446>٢٧ - باب سِوَاكِ الرَّطْبِ وَاليَابِسِ لِلصَّائِمِ</span>\nوَيُذْكَرُ عَنْ عَامِرِ بْنِ رَبِيعَةَ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَسْتَاكُ وَهُوَ صَائِمٌ، مَا لَا أُحْصِي أَوْ أَعُدُّ. وَقَالَتْ عَائِشَةُ، عَنِ النَّبِيِّ - ﷺ -: \"السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ، مَرْضَاةٌ لِلرَّبِّ\". وَقَالَ عَطَاءٌ وَقَتَادَةُ: يَبْتَلِعُ رِيقَهُ. وَقَالَ أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ وُضُوءٍ\". وَيُرْوَى نَحْوُهُ عَنْ جَابِرٍ وَزَيْدِ بْنِ خَالِدٍ، عَنِ النَّبِيِّ - ﷺ -، وَلَمْ يَخُصَّ الصَّائِمَ مِنْ غَيْرِهِ.\n\n١٩٣٤ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ قَالَ: حَدَّثَنِي الزُّهْرِيُّ عَنْ عَطَاءِ بْنِ يَزِيدَ، عَنْ حُمْرَانَ: رَأَيْتُ عُثْمَانَ ﵁ تَوَضَّأَ، فَأَفْرَغَ عَلَى يَدَيْهِ ثَلَاثًا، ثُمَّ تَمَضْمَضَ وَاسْتَنْثَرَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ غَسَلَ يَدَهُ اليُمْنَى إِلَى المَرْفِقِ ثَلَاثًا، ثُمَّ غَسَلَ يَدَهُ اليُسْرَى إِلَى المَرْفِقِ ثَلَاثًا، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ رِجْلَهُ اليُمْنَى ثَلَاثًا، ثُمَّ اليُسْرَى ثَلَاثًا، ثُمَّ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثُمَّ قَالَ: \"مَنْ تَوَضَّأَ وُضُوئِي هَذَا، ثُمَّ يُصَلِّي رَكْعَتَيْنِ، لَا يُحَدِّثُ نَفْسَهُ فِيهِمَا بِشَىْء، إِلَّا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [انظر: ١٥٩ - مسلم: ٢٢٦ - فتح: ٤/ ١٥٨]\nثم ذكر حديث عُثْمَانَ أنه تَوَضَّأَ، فَأَفْرَغَ عَلَى يَدَيْهِ ثَلَاثًا، ثُمَّ تَمَضْمَضَ وَاسْتَنْثَرَ … لحديث.\nوقد سلف بطوله في الطهارة، في باب: الوضوء ثلاثًا (^١)، وحديث عامر سلف قريبًا مسندًا (^٢).\n_________\n(^١) برقم (١٥٩) كتاب: الوضوء.\n(^٢) في نسخة (س) فوق كلمة مسندًا كتب الناسخ (معلقا)، والحديث سلف معلقًا في باب: اغتسال الصائم، قبل حديث (١٩٣٠). وتقدم ذكر من وصله فليراجع، وسلف هناك دون ذكر عامر بن ربيعة.","vol":"13","page":227},{"text":"وحديث عائشة (^١) أسنده النسائي، وصححه ابن خزيمة وابن حبان (^٢)، وأثر عطاء وقتادة أخرجه عبد بن حميد في \"تفسيره\" عن\n_________\n(^١) هكذا ذكر المصنف -﵀- هنا تعليق عائشة ثم تعليقي عطاء وقتادة قبل تعليق أبي هريرة، وكذا هي بالأصل كما هو واضح في سياق الآثار التي ذكرها في الباب، وكذا ذكرها الحافظ في \"الفتح\" ٤/ ١٥٨ - ١٥٩، وذلك لأن النسخة التي اعتمد عليها ابن حجر وهي رواية أبي ذر الهروي ورواية المصنف وهي رواية أبي الوقت وقع فيها تقديم تعليقات عائشة وعطاء وقتادة قبل تعليق أبي هريرة. قال العيني ٩/ ٨٠ بعدما أورد تعليق أبي هريرة أولًا كما هو في باقي النسخ: وقع هذا في بعض النسخ مقدمًا فوق حديث أبي هريرة، وليس هذا وحده بل وقع في غير رواية أبي ذر في سياق الآثار والأحاديث في هذا الباب تقديم وتأخير، وليس يبنى عليه عظيم أمر. وانظر اليونينية ٣/ ٣١.\n(^٢) رواه النسائي ١/ ١٠، وأحمد ٦/ ١٢٤، وابن حبان ٣/ ٣٤٨ (١٠٦٧)، وأبو نعيم في \"فضل الاستياك وآدابه\" كما في \"الإمام\" ١/ ٣٣٤ - وقد صرح ابن دقيق باسم هذا الكتاب في ١/ ٣٤٦. والبيهقي ١/ ٣٤، والمعمري في \"اليوم والليلة\" كما في \"تغليق التعليق\" ٣/ ١٦٤، والحافظ في \"التغليق\" ٣/ ١٥ من طريق يزيد بن زريع. وأبو يعلى ٨/ ٣١٥ (٤٩١٦) من طريق عبد العزيز بن محمد الدراوردي، كلاهما عن عبد الرحمن بن أبي عتيق، عن أبيه، عن عائشة، مرفوعًا به.\nوعبد الرحمن هذا هو ابن عبد الله بن محمد بن عبد الرحمن بن أبي بكر، وأبوه هو عبد الله بن محمد بن عبد الرحمن بن أبي بكر. قال الدارقطني في \"العلل\" ١/ ٢٧٨: وابن أبي عتيق هو: عبد الله بن محمد بن عبد الرحمن بن أبي بكر.\nوقال البيهقي: ابن أبي عتيق هو: عبد الله بن محمد بن عبد الرحمن بن أبي بكر الصديق، ومحمد يكنى أبا عتيق، ثم قال: عبد الرحمن هو ابن عبد الله بن أبي عتيق، نسبة إلى جده، وكذا قال في \"المعرفة\" ١/ ٢٥٨ - ٢٥٩.\nوقال البغوي في \"شرح السنة\" ١/ ٣٩٤: وابن أبي عتيق اسمه: عبد الله، وأبو عتيق اسمه: محمد بن عبد الرحمن بن أبي بكر الصديق.\nوقال ابن دقيق العيد في \"الإمام\" ١/ ٣٣٢: وعبد الرحمن بن أبي عتيق المذكور في السند منسوب إلى جده، وهو عبد الرحمن بن عبد الله بن أبي عتيق، محمد بن عبد الرحمن بن أبي بكر الصديق، قال فيه أحمد: لا أعلم إلا خيرًا. =","vol":"13","page":228},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال الحافظ في \"التلخيص\" ١/ ٦٠: صاحب الحديث هو عبد الرحمن بن عبد الله بن محمد بن عبد الرحمن، نسب في السياق إلى جده.\nوقد جاء التصريح باسم الراوي عن عائشة.\nفرواه أحمد ٦/ ٤٧، ٦٢، ٢٣٨، وأبو يعلى ٨/ ٧٣ (٤٥٩٨)، وابن المنذر في \"الأوسط\" ١/ ٣٦٣ - ٣٦٤ (٣٣٨)، وأبو نعيم في \"الحلية\" ٧/ ١٥٩، وفي \"فضل الاستياك وآدابه\" كما في \"الإمام\" ١/ ٣٣٥، والبغوي ١/ ٣٩٤ - ٣٩٥ (٢٠٠) من طريق محمد بن إسحاق، عن عبد الله بن محمد بن عبد الرحمن بن أبي بكر، عن عائشة به.\nورواه الشافعي في \"المسند\" ١/ ٣٠، والحميدي ١/ ٢٤٢ (١٦٢)، والبيهقي ١/ ٣٤، وفي \"المعرفة\" ١/ ٢٥٨ (٥٨٢)، وابن عبد البر في \"التمهيد\" ١٨/ ٣٠١، والبغوي (١٩٩) من طريق محمد بن إسحاق، عن ابن أبي عتيق، عن عائشة به.\nهكذا من طريق ابن سحاق، لكن دون التصريح باسم ابن أبي عتيق.\nقال ابن عبد البر: هذا إسناد حسن وإن لم يكن بالقوي، فهي فضيلة لا حكم اهـ بتصرف. وقال البغوي: هذا حديث حسن. وقال الألباني في \"الإرواء\" ١/ ١٠٥: إسناده صحيح.\nورواه البيهقي في \"الشعب\" ٣/ ٢٧ - ٢٨ (٢٧٧٧) من طريق ابن إدريس، عن محمد بن إسحاق، عن عبد الله بن أبي بكر، عن عمرة، عن عائشة به.\nقال البيهقي: كذا قال، والصواب عن محمد بن إسحاق، عن عبد الله بن محمد بن أبي عتيق، عن عائشة.\nورواه ابن خزيمة ١/ ٧٠ (١٣٥) والبيهقي ١/ ٣٤ من طريق ابن جريج، عن عثمان بن أبي سليمان، عن عبيد بن عمير، عن عائشة به.\nقال الألباني كما في \"صحيح ابن خزيمة\" (١٣٥): رجال إسناده ثقات.\nورواه أحمد ٦/ ١٤٦، والدارمي ١/ ٥٣٨ (٧١١)، وأبو يعلى ٨/ ٥١ (٤٥٦٩)، وابن عدي في \"الكامل\" ١/ ٣٨٢، وابن عبد البر ١٨/ ٣٠١، والحافظ في \"التغليق\" ٣/ ١٦٥ من طريق داود بن الحصين، عن القاسم بن محمد، عن عائشة به.\nقال ابن عبد البر: إسناد حسن وإن لم يكن قوي، فهي فضيلة لا حكم. اهـ بتصرف.\nوقال الألباني في \"الإرواء\" ١/ ١٠٥: سنده صحيح. =","vol":"13","page":229},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أبو نعيم كما في \"الإمام\" ١/ ٣٣٥، والبيهقي ١/ ٣٤ من طريق سليمان ابن بلال، عن عبد الرحمن بن عبد الله بن أبي عتيق، عن القاسم بن محمد، عن عائشة به.\nقال البيهقي: كأن عبد الرحمن سمعه من عبد الله بن أبي عتيق والقاسم بن محمد جميعًا: اهـ بتصرف. وقال الحافظ في \"التغليق\" ٣/ ١٥٦: إن كان سليمان بن بلال حفظه، فيشبه أن يكون عبد الرحمن سمعه من أبيه وابن عم أبيه القاسم، وحديث عائشة هذا صحيح بمجموع أسانيده.\nوقال النووي في \"المجموع\" ١/ ٣٢٤: حديث صحيح رواه ابن خزيمة والنسائي والبيهقي وآخرون بأسانيد صحيحة، وذكره البخاري تعليقًا، وهذا التعليق صحيح؛ لأنه بصيغة الجزم، وقال في \"رياض الصالحين\" (١٢٠٢): رواه النسائي وابن خزيمة بأسانيد صحيحة. وقال في \"خلاصة الأحكام\" ١/ ٨٤ - ٨٥: حديث حسن، رواه ابن خزيمة والنسائي وغيرهما بأسانيد حسنة.\nوقال ابن دقيق العيد في \"الإمام\" ١/ ٣٣٣: حديث جيد، وكلام البخاري أيضًا يشعر بصحته عنده، فأورده بصيغة الجزم.\nوقال المصنف في \"البدر المنير\" ١/ ٦٨٧: هذا التعليق صحيح؛ لأنه بصيغة جزم، وهو حديث صحيح من غير شك ولا مرية، ولا يضره كونه في بعض أسانيده ابن إسحاق، فإن إسناد الباقين ثابت صحيح لا مطعن لأحد في رجاله، وقد شهد له بذلك غير واحد، قال ابن الصلاح في كلامه على \"المهذب\": هذا حديث ثابت، وقال المنذري في كلامه عليه أيضًا: رجال إسناده كلهم ثقات. اهـ. وقال الألباني في \"الإرواء\" (٦٦): صحيح.\nوقال الحافظ في \"التغليق\" ٣/ ١٦٦: شذ حماد بن سلمة فرواه، عن ابن أبي عتيق، عن أبيه، عن أبي بكر الصديق.\nقلت: رواه بهذا الإسناد أحمد ١/ ٣، ١٠، وأبو يعلى ١/ ١٠٣ (١٠٩)، وابن عدي ٣/ ٥٠، وأبو نعيم كما في \"الإمام\" ١/ ٣٣٧، والحافظ في \"التغليق\" ٣/ ١٦٦.\nقال أبو حاتم وأبو زرعة الرازيان في \"العلل\" ١/ ١٢ (٦): هذا خطأ إنما هو ابن أبي عتيق، عن أبيه، عن عائشة. وكذا صوبها الدارقطني في \"العلل\" ١/ ٢٧٧. =","vol":"13","page":230},{"text":"عبد الرزاق، عن معمر، عن ابن شهاب عنهما (^١).\nوتعليق حديث أبي هريرة أسنده النسائي، وصححه ابن خزيمة، وأخرجه في \"الموطأ\" عن ابن شهاب، عن حميد بن عبد الرحمن، عن أبي هريرة أنه قَالَ: لولا أن يشق علي أمته لأمرهم بالسواك مع\nكل وضوء (^٢).\nوهذا يدخل في المسند عندهم، كما قاله أبو عمر لاتصاله من غير ما وجه، كذا رواه أكثر الرواة عن مالك (^٣)، ورواه بشر بن عمر وروح بن عبادة عن مالك مرفوعًا به.\nوخرجه ابن خزيمة في \"صحيحه\" من حديث روح، ورواه الدارقطني\n_________\n= وقال أبو يعلى ١/ ١٠٣ و٨/ ٣١٥: سألت عبد الأعلى، عن حديث أبي بكر الصديق فقال: هذا خطأ، وصوب حديث عائشة. وقال ابن عدي: يقال إن هذا الحديث أخطأ فيه حماد بن سلمة.\nوقال الحافظ في \"التغليق\" ٣/ ٦٦: هو خطأ.\nوفي الباب عن أبي هريرة وأنس وابن عباس وابن عمر وأبي أمامة، ومن أراد التفصيل، فلينظر تخريجها والكلام عليها في: \"الإمام\" ١/ ٣٣٣ - ٣٤٥، و\"البدر المنير\" ١/ ٦٨٨ - ٦٩٢، و\"المجمع\" ١/ ٢٢٠، و\"التلخيص الحبير\" ١/ ٦٠، و\"مصباح الزجاجة\" ١/ ٤٣، \"لسان الميزان\" ١/ ٣٧٠، و\"الإرواء\" ١/ ١٠٥ - ١٠٦، و\"الضعيفة\" (٥٢٧٦، ٤٠١٦).\n(^١) تعليق عطاء سلف في باب: اغتسال الصائم قبل حديث (١٩٣٠)، ولم يذكر المصنف هناك من وصله، وذكرنا هناك من وصله، وسيأتي أيضًا في الباب الآتي.\nوأما تعليق قتادة فوصله عبد الرزاق ٤/ ٢٠٥ (٧٥٠٢).\n(^٢) \"سنن النسائي الكبرى\" ٢/ ١٩٨ (٣٠٤٣)، \"صحيح ابن خزيمة\" ١/ ٧٣ (١٤٠) و\"الموطأ\" ص ٦٤ من طريقه، عن ابن شهاب الزهري، عن حميد بن عبد الرحمن بن عوف، عن أبي هريرة، قوله. لكنه جاء عند النسائي وابن خزيمة مرفوعًا.\n(^٣) \"التمهيد\" ٧/ ١٩٤.","vol":"13","page":231},{"text":"في \"غرائب مالك\" من حديث إسماعيل بن أبي أويس وغيره بما يقتضي أن لفظهم: \"مع كل وضوء\" (^١).\nواستدركه الحاكم صحيحًا بلفظ: \"لفرضت عليهم السواك مع كل وضوء\" (^٢).\n_________\n(^١) وجدته في \"أطراف الغرائب والأفراد\" ٥/ ١٦١ - ١٦٢ (٥٠٠٩) دون إسناد: \"لولا أن أشق على أمتي .. \" الحديث. ثم قال: في صلاة العشاء. تفرد به إسحاق بن أبي فروة عن صفوان بن سليم عنه.\nوالحديث رواه النسائي في \"الكبرى\" ٢/ ١٩٨ (٣٠٤٣)، وابن الجارود في \"المنتقى\" ١/ ٦٤ - ٦٥ (٦٣)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٣، والبيهقي في \"الشعب\" ٣/ ٢٥ (٢٧٦٩)، وابن عبد البر في \"التمهيد\" ٧/ ١٩٧، وابن دقيق العيد في \"الإمام\" ١/ ٣٥٤ - ٣٥٥، والذهبي في \"السير\" ٩/ ٤١٨، وفي \"تذكرة الحفاظ\" ١/ ٣٣٧، والحافظ في \"التغليق\" ٣/ ١٦٠ من طريق بشر بن عمر.\nوأحمد ٢/ ٥١٧، وابن خزيمة ١/ ٧٣ (١٤٠)، والبيهقي في \"السنن\" ١/ ٣٥ - ٣٦، وفي \"المعرفة\" ١/ ٢٥٧ (٥٧٧ - ٥٧٨)، وابن عبد البر في \"التمهيد\" ٧/ ١٩٩، والحافظ في \"التغليق\" ٣/ ١٦٠ من طريق روح بن عبادة. والبيهقي في \"السنن\" ١/ ٣٥، وابن عبد البر ٧/ ١٩٦ من طريق إسماعيل بن أبي أويس.\nوالطحاوي ١/ ٤٣، وابن عبد البر ٧/ ١٩٦ من طريق عبد الله بن وهب.\nوأحمد ٢/ ٤٦٠ من طريق عبد الرحمن بن مهدي.\nوالنسائي ٢/ ١٩٨ (٣٠٤٥) من طريق ابن القاسم.\nوالبيهقي في \"المعرفة\" ١/ ٢٥٦ - ٢٥٧ (٥٧٢) من طريق القعنبي.\nوابن عبد البر ٧/ ١٩٦ من طريق مطرف وابن نافع.\nوفي ٧/ ١٩٩ من طريق يحيى بن بكير.\nعشرتهم، عن مالك، عن ابن شهاب، عن حميد بن عبد الرحمن، عن أبي هريرة، مرفوعًا بهذا اللفظ.\nقال ابن دقيق العيد في \"الإمام\" ١/ ٣٥٤: هو معروف من جهة بشر بن عمر وروح بن عبادة، صحيح عنهما، عن مالك بسنده مرفوعًا.\n(^٢) \"المستدرك\" ١/ ١٤٦. =","vol":"13","page":232},{"text":"وفي لفظ: \"مع كل طهارة\" (^١).\nوفي لفظ: \"لولا أن أشق عَلَى الناس لأمرتهم عند كل صلاة بوضوء، ومع الوضوء بسواك\" (^٢).\nوحديث جابر أخرجه أبو نعيم من حديث إسحاق بن محمد الفروي، عن عبد الرحمن بن أبي الموالي، عن عبد الله بن عقيل، عنه بلفظ: \"عند كل صلاة\" (^٣).\n_________\n= ورواه أيضًا النسائي ٢/ ١٩٦ (٣٠٣٢)، والبيهقي ١/ ٣٦ من طريق حماد بن زيد، عن عبد الرحمن السراج، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة به.\nقال الحاكم: صحيح على شرطهما جميعًا وليس له علة.\nورواه أحمد ٢/ ٢٥٠، والنسائي ٢/ ١٩٦ - ١٩٧ (٣٠٣٤، ٣٠٣٧ - ٣٠٣٨)، وابن حبان ٤/ ٣٩٩ (١٥٣١)، والبيهقي ١/ ٣٦ من طريق عبيد الله بن عمر، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة بنحوه.\nقال النووي في \"المجموع\" ١/ ٣٢٨: حديث صحيح رواه ابن خزيمة والحاكم في صحيحيهما وصححاه، وأسانيده جيدة.\n(^١) قال ابن دقيق العيد في \"الإمام\" ١/ ٣٥٦: ورواه الكشي من حديث سعيد، ولفظه: \"مع كل طهور\".\n(^٢) رواه بهذا اللفظ أحمد ٢/ ٢٥٩. قال مسجد الدين ابن تيمية في \"المنتقى\" (٣٥٠): إسناده صحيح. وقال المنذري في \"الترغيب والترهيب\" ١/ ٩٨: إسناده حسن.\nوقال المصنف في \"البدر\" ١/ ٦٩٩: إسناده صحيح. وقال الهيثمي ١/ ٢٢١: فيه: محمد بن عمرو بن علقمة وهو ثقة حسن الحديث. وقال الألباني في \"الثمر المستطاب\" ١/ ١٠: إسناده صحيح، وقال في \"صحيح الترغيب\" (٢٠٠): حسن صحيح. ورواه أيضًا النسائي ٢/ ١٩٧ (٣٠٣٩) بغير إسناد أحمد.\nوأورده السيوطي في \"الجامع الصغير\" (٧٥٠٩) وعزاه لأحمد والنسائي، ورمز لصحته. وحسنه الألباني في \"صحيح الجامع\" (٥٣١٨).\n(^٣) رواه أبو نعيم في \"فضل الاستياك وآدابه\" كما في \"الإمام\" ١/ ٣٦٢، ورواه أيضًا ابن عدي في \"الكامل\" ٥/ ٥٠٠ - ٥٠١، والحافظ في \"التغليق\" ٣/ ١٦١، ١٦٢ من طريق إسحاق بن محمد الفروي، عن عبد الرحمن بن أبي الموال، عن =","vol":"13","page":233},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عبد الله بن محمد بن عقيل، عن جابر بن عبد الله مرفوعًا: \"لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة\".\nقال ابن دقيق ١/ ٣٦٢: إسحاق الفروي قد أخرج له البخاري.\nوقال ابن أبي حاتم في \"العلل\" ١/ ٣٥ (٧٠): سألت أبي عن هذا الحديث -فقال: ليس بمحفوظ، وهو مرسل أشبه.\nوقال المصنف في \"البدر المنير\" ١/ ٧٠٢: فيه إسحاق بن محمد الفروي، وقد أخرج له البخاري ووثقه ابن حبان، وتكلم فيه غيرهما.\nوقال الحافظ في \"التقريب\" (٣٨١): إسحاق بن محمد الفروي، صدوق كُفَّ فساءَ حفظه. وقال عن الحديث في \"التغليق\" ٣/ ١٦٢: إسناده حسن. وقال في \"التلخيص\" ١/ ٦٢ - ٦٣: وعن عبد الله بن عمرو وسهل بن سعد وجابر وأنس، رواها أبو نعيم في كتاب \"السواك\" وإسناد بعضها حسن.\nقلت: فلعل منها حديث جابر، والله أعلم.\nوخالف فقال في \"الفتح\" ٤/ ١٥٩: عبد الله بن محمد بن عقيل، مختلف فيه!\nقلت: قال عنه في \"التقريب\" (٣٥٩٢): صدوق في حديثه لين، ويقال: تغير بأخرة.\nوقال العيني في \"العمدة\" ٩/ ٨٠: الحديث ضعفه ظاهر بابن عقيل الفروي فإنه مختلف فيه.\nقلت: هما رجلان، فإن عقيل رجل هو عبد الله بن محمد بن عقيل، والفروي رجل آخر هو إسحاق بن محمد الفروي، وقد تقدم ذكرهما كثيرًا والكلام عليهما، والله أعلم.\nورواه ابن عدي ٢/ ٣٦٩ من طريق جعفر بن الحارث، عن منصور، عن أبي عتيق، عن جابر مرفوعًا بلفظ: \"لجعلت السواك عليهم عزيمة\".\nقال الحافظ في \"التغليق\" ٣/ ١٦٢: جعفر بن الحارث ضعيف. وقال في \"الفتح\" ٤/ ١٥٩: إسناده ضعيف. وكذا قال العيني في \"العمدة\" ٩/ ٨٠.\nورواه ابن منيع في \"مسنده\" كما في \"الإتحاف\" ١/ ٢٨٧ (٤٦٦/ ٢)، وكما في \"المطالب العالية\" ٢/ ٢٢٤ (٦٣/ ٢) من طريق حرام بن عثمان، عن أبي عتيق، عن جابر، مرفوعًا بلفظ: \"لجعلت السواك عليهم عزمة\".\nقال البوصيري: هذا إسناد ضعيف؛ لضعف حرام.","vol":"13","page":234},{"text":"وحديث زيد بن خالد أخرجه أيضًا من حديث ابن إسحاق، عن محمد بن إبراهيم بن الحارث التيمي، عن أبي سلمة عن زيد كذلك (^١).\nولعل البخاري أشار بنحوه إلى هذا ومرضهما المصنف (^٢)؛ لأن ابن إسحاق شرطه في المتابعات لا في الأصول (^٣).\n_________\n(^١) رواه أبو نعيم كما في \"الإمام\" ١/ ٣٦٢ - ٣٦٣. ورواه أيضًا أبو داود (٤٧)، والترمذي (٢٣)، وأحمد ٤/ ١١٤، ١١٦، ٥/ ١٩٣، والطبراني ٥/ ٢٤٣ - ٢٤٤ (٥٢٢٣ - ٥٢٢٤)، والبيهقي ١/ ٣٧، والبغوي في \"شرح السنة\" ١/ ٣٩٣ (١٩٨)، والحافظ في \"التغليق\" ٣/ ١٦٢، ١٦٣ من طريق محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث، عن أبي سلمة، عن زيد بن خالد به. وتابعه يحيى بن أبي كثير، فيما رواه أحمد ٤/ ١١٦ من طريقه عن أبي سلمة به.\nقال الترمذي في \"العلل\" ١/ ١٠٦: سألت محمدًا عن هذا الحديث أيهما أصح؟\nفقال: حديث زيد بن خالد أصح، وحديث أبي سلمة عن أبي هريرة عندي هو صحيح أيضًا؛ لأن الحديث معروف من حديث أبي هريرة، وكلاهما عندي صحيح. وقال في \"السنن\" ١/ ٣٤: أما محمد بن إسماعيل فزعم أن حديث أبي سلمة عن زيد بن خالد أصح. اهـ. قلت: فكأنه لم يترجح لديه ما نقله عن البخاري في \"العلل\". والحديث صححه أيضًا البغوي.\nووجه الحافظ ترجيح البخاري لحديث أبي سلمة، عن زيد، على حديث أبي سلمة، عن أبي هريرة، فقال: كأنه ترجح عنده بمتابعة يحيى بن أبي كثير، وهو متجه، ومع ذلك فعلقه بصيغة التمريض للاختلاف الواقع فيه. والله أعلم اهـ \"التغليق\" ٣/ ١٦٣. وقال نحو هذا الكلام وزيادة في \"الفتح\" ٤/ ١٥٩. وصححه الألباني في \"صحيح أبي داود\" (٣٧).\nفائدة: حديث أبي هريرة الذي ذكره البخاري ورجح حديث زيد بن خالد عليه، رواه الترمذي (٢٢)، والبيهقي ١/ ٣٧ من طريق محمد بن عمرو، عن أبي سلمة، عن أبي هريرة.\n(^٢) أي ذكرهما بصيغة التمريض فقال: ويُروى.\n(^٣) يشير إلى أن حديث زيد بن خالد في إسناده محمد بن إسحاق، وفيه كلام كثير مفادة ما قاله الحافظ في \"التقريب\" (٥٧٢٥): صدوق يدلس ورمي بالتشيع والقدر.","vol":"13","page":235},{"text":"وفي الأول الفروي، وابن عقيل أحسن حالًا منه (^١). وسلف فقه الباب قريبًا.\nقَالَ ابن التين: حديث حمران فيه بُعْد عَلَى ما بوب عليه.\nقلت: لا بل هو لائح، وهو انتزاع ابن سيرين السالف حين قَالَ: لا بأس بالسواك الرطب. قيل: له طعم، قَالَ: والماء له طعم، وأنت تمضمض به (^٢) نبه عليه ابن بطال، وقال: هو حجة قاطعة لا انفكاك عنه؛ لأن الماء أرق من ريق السواك، وقد أباح الله المضمضة بالماء في الوضوء للصائم وإنما كرهه من كرهه خشية من لا يعرف أن يحترز من ازدراده.\nوقال ابن حبيب: من استاك بالأخضر ومج من فيه ما اجتمع فيه\n_________\n(^١) وهو حديث جابر، وإسحاق بن محمد بن الفروي من شيوخ البخاري روى عنه في \"صحيحه\" كما سيأتي في أحاديث (٢٩٢٥، ٣٠٩٤).\nوقد أسلفنا قول الحافظ فيه في \"التقريب\" (٣٨١): صدوق كُفَّ فساء حفظه.\nوقال في \"هدي الساري\" ص ٣٨٩: قال أبو حاتم: كان صدوقًا ولكن ذهب بصره فربما لقن، وكتبه صحيحة، ووهاه أبو داود والنسائي، والمعتمد فيه ما قاله أبو حاتم، وقال الدارقطني والحاكم: عيب على البخاري إخراج حديثه. قلت: روى عنه البخاري في كتاب الجهاد حديثًا (٢٩٢٥) وفي فرض الخمس آخر (٣٠٩٤) كلاهما عن مالك، وأخرج له في الصلح حديثا آخر مقرونًا بالأويسي (٢٦٩٣) وكأنها مما أخذها عنه من كتابه قبل ذهاب بصره، وروى له الترمذي وابن ماجه. اهـ وانظر: \"تهذيب الكمال\" ٢/ ٤٧١.\nوأما عبد الله بن محمد بن عقيل، فقد أخرج له البخاري في \"الأدب المفرد\" وأبو داود والترمذي وابن ماجه، وقد أسلفنا أيضًا قول الحافظ عنه في \"التقريب\" (٣٥٩٢): صدوق في حديثه لين، ويقال: تغير بأخرة. وانظر: \"تهذيب الكمال\" ١٦/ ٧٨.\n(^٢) سلف قريبًا في باب: اغتسال الصائم. وانظر: \"المتواري\" ص ١٣٣.","vol":"13","page":236},{"text":"فلا شيء عليه، ولا بأس به للعالم الذي يعرف كيف يتقي ذلك، ومن وصل من ريقه إلى حلقه فعليه القضاء (^١).\nوقال ابن بطال (^٢): اختلف العلماء في السواك للصائم في كل وقت من النهار، وأجازه الجمهور، قَالَ مالك: أنه سمع أهل العلم لا يكرهون السواك للصائم في أي ساعات النهار شاء، غدوة وعشية، ولم أسمع أحدًا من أهل العلم يكره ذَلِكَ ولا ينهى عنه (^٣).\nوقد روي ذَلِكَ عن عائشة وابن عمر وابن عباس، وبه قَالَ النخعي وابن سيرين وعروة والحسن (^٤).\nوإليه ذهب أبو حنيفة وأصحابه (^٥)، وقال عطاء: أكرهه بعد الزوال إلى آخر النهار من أجل الحديث -يعني السالف في خلوف فم الصائم (^٦) - وهو قول مجاهد (^٧) وإليه ذهب الشافعي وأحمد وإسحاق\nوأبو ثور (^٨)، وحجة القول الأول ما نزع به البخاري من قوله - ﷺ -: \"لولا أن أشق عَلَى أمتي لأمرتهم بالسواكِ عند كل وضوء\" (^٩).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٤٦، \"شرح ابن بطال\" ٤/ ٦٣ - ٦٥.\n(^٢) من هنا إلى آخر الباب نقله عن \"شرح ابن بطال\" ٤/ ٦٣ - ٦٤ بتصرف.\n(^٣) انظر: \"العناية\" ٢/ ٣٤٨.\n(^٤) رواها عنهم ابن أبي شيبة ٢/ ٢٩٥ - ٢٩٦ (٩١٤٩، ٩١٥٢ - ٩١٥٤، ٩١٥٦، ٩١٥٨، ٩١٦٥) سوى الحسن فرواه عنه عبد الرزاق ٤/ ٢٠٢ (٧٤٨٩).\n(^٥) ورد في هامش الأصل ما نصه: ونقل الترمذي في \"سننه\" عن الشافعي مثله، وقد اختار عدم الكراهة أيضًا في جمع النهار في \"شرح المهذب\" وغيره.\n(^٦) رواه عن عطاء ابن أبي شيبة (٩١٥٥). والحديث سلف برقم (١٨٩٤).\n(^٧) رواه عنه عبد الرزاق ٤/ ٢٠٣ (٧٤٩٥)، وابن أبي شيبة (٩١٦١).\n(^٨) انظر: \"المغني\" ٤/ ٣٥٩.\n(^٩) تقدم تخريجه باستيفاء.","vol":"13","page":237},{"text":"وهذا يقتضي إباحته في كل وقت، وعلى كل حال؛ لأنه لم يخص النهار من غيره. وهذا احتجاج حسن لا مزيد عليه.\nواختلفوا في السواك بالعود الرطب للصائم، فرخصت فيه طائفة، وروي ذَلِكَ عن ابن عمر وإبراهيم وابن سيرين وعروة (^١)، وهو قول أبي حنيفة والثوري والأوزاعي والشافعي وأبي ثور.\nوكرهته طائفة، روي عن الشعبي وقتادة والحكم (^٢)، وهو قول مالك (^٣).\nحجة الأول إطلاق الحديث، فإنه لم يخص الصائم من غيره بالإباحة، لذلك لم يخص السواك اليابس من غيره بالإباحة، فدخل في عموم الإباحة كل جنس من السواك رطبًا أو يابسًا، ولو افترق حكم الرطب من اليابس في ذَلِكَ لبينه؛ لأن الله تعالى فرض عليه البيان لأمته (^٤).\n_________\n(^١) رواه عنهم ابن أبي شيبة ٢/ ٢٩٦ - ٢٩٧ (٩١٦٦، ٩١٧١ - ٩١٧٣).\n(^٢) السابق ٢/ ٢٩٧ (٩١٧٥، ٩١٧٧ - ٩١٧٨).\n(^٣) انظر: \"المجموع\" ١/ ٣٣٠، \"المغني\" ٤/ ٣٥٩.\n(^٤) \"شرح ابن بطال\" ٤/ ٦٣ - ٦٤ بتصرف.","vol":"13","page":238},{"text":"<span data-type='title' id=toc-1447>٢٨ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"إِذَا تَوَضَّأَ فَلْيَسْتَنْشِقْ بِمَنْخِرِهِ المَاءَ\". وَلَمْ يُمَيِّزْ بَيْنَ الصَّائِمِ وَغَيْرِهِ</span>\nوَقَالَ الحَسَنُ: لَا بَأْسَ بِالسَّعُوطِ لِلصَّائِمِ إِنْ لَمْ يَصِلْ إِلَى حَلْقِهِ. وَيَكْتَحِلُ. وَقَالَ عَطَاءٌ: إِنْ مَضْمَضَ ثُمَّ أَفْرَغَ مَا فِي فِيهِ مِنَ المَاءِ لَا يَضِرُهُ، إِنْ لَمْ يَزْدَرِدْ رِيقَهُ، وَمَاذَا بَقِيَ فِي فِيهِ، وَلَا يَمْضَغُ العِلْكَ، فَإِنِ ازْدَرَدَ رِيقَ العِلْكِ لَا أَقُولُ إِنَّهُ يُفْطِرُ. وَلَكِنْ يُنْهَى عَنْهُ.\nالشرح:\nأثر الحسن رواه أبو بكر بن أبي شيبة، عن هشام، عنه بلفظ: أنه كره للصائم أن يستعط فيفطر. وحَدَّثَنَا حفص، عن عمر، عن الحسن قَالَ: لا بأس بالكحل للصائم ما لم يجد طعمه. وسئل إبراهيم عن السعوط بالصبر للصائم فلم ير به بأسًا، وكره الصب في الآذان. وعن الشعبي أنه كره السُّعوط للصائم (^١).\nوالسُّعوط بضم السين الفعل، وبفتحها اسم للدواء الذي يجعل في السعوط.\nوأثر عطاء وقع في بعض النسخ في آخره: وإن استنثر فدخل في حلقه لا بأس لم يملك (^٢). وهذا سلف في باب الصائم إذا أكل أو شرب (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٣٠٢ - ٣٠٥ (٩٢٦٢ - ٩٢٦٥، ٩٢٦٩).\n(^٢) في نسخ السلطانية وليس في نسخة أبي ذر الهروي وابن عساكر، انظر: السلطانية ٣/ ٣٢. وسبب ذلك أن هذه الزيادة مثبتة في باب رقم ٢٦، انظر: ص ٢١٨.\n(^٣) انظره وتخريجه قبل حديث (١٩٣٣).","vol":"13","page":239},{"text":"وكذا قول عطاء في ازدراد الريق في الباب الذي قبله (^١). وروى ابن أبي شيبة، عن أبي خالد، عن ابن جريج، عن عطاء أنه سُئل عن مضغ العلك (^٢) فكرهه وقال: هو مرواة (^٣).\nوحَدَّثَنَا محمد عن ابن جريج قَالَ: قَالَ إنسان لعطاء: استنثرت فدخل الماء في حلقي، قَالَ: لا بأس، لم تملك (^٤).\nومن حديث رجل عن أبيه عن أم حبيبة أنها كرهت مضغ العلك للصائم وكرهه إبراهيم والشعبي أيضًا (^٥)، وفي رواية جابر عنه: لا بأس به للصائم ما لم يبلع ريقه (^٦).\nوقوله: (لم يضره) كذا وقع في رواية أبي ذر وغيره، ووقع أيضًا: لا يضيره (^٧). والمعنى واحد؛ لأن الضير: المضرة، نبه عليه ابن التين، ثم قَالَ: وبهذا قَالَ مالك.\nوالازدراد: الابتلاع، زرد اللقمة يزدردها زردًا إذا بلعها.\nإذا تقرر ذَلِكَ، فالكلام عليه من أوجه:\nأحدها:\nاختلف العلماء في الصائم يتمضمض أو يستنشق أو يستنثر ويدخل\n_________\n(^١) انظره وتخريجه قبل حديث (١٩٣٠).\n(^٢) العلك: نوع من صمغ الشجر كاللبان يمضغ فلا ينماع، والجمع علوك وأعلاك.\nانظر: \"الصحاح\" ٤/ ١٦٠١، و\"النهاية\" ٣/ ٢٩٠، و\"اللسان\" ٥/ ٣٠٧٧ - ٣٠٧٨.\n(^٣) \"المصنف\" ٢/ ٢٩٨ (٩١٨٥).\n(^٤) السابق ٢/ ٣٢٢ (٩٤٨٦).\n(^٥) السابق ٢/ ٢٩٨ (٩١٨٣ - ٩١٨٤، ٩١٨٦).\n(^٦) جابر هذا هو: ابن يزيد بن الحارث الجعفي، رواه ابن أبي شيبة ٢/ ٢٩٧ (٩١٨٠) عن وكيع، عن إسرائيل، عن جابر، عن عامر قال: لا بأس بالعلك … فذكره.\n(^٧) لم يضره رواية المستملي، ولا يضره نسخة أخرى من نسخ المستملي والكشميهني وأبي ذر أما: لا يضيره لبعض النسخ لأبي ذر وغيره كما في السلطانية ٣/ ٣٢.","vol":"13","page":240},{"text":"الماء في حلقه، فقالت طائفة: صومه تام ولا شيء عليه، هذا قول عطاء (^١) وقتادة في الاستنثار، وبه قَالَ أحمد وإسحاق. وقال الحسن: لا شيء عليه إن مضمض فدخل الماء في حلقه (^٢).\nوهو قول الأوزاعي. وكان الشافعي يقول: لو أعاد احتياطًا، ولا يلزمه أن يعيد، ومحله إذا لم يبالغ فإن بالغ أفطر، وقال أبو ثور: لا شيء عليه في المضمضة والاستنشاق، وإلى هذا ذهب البخاري (^٣).\nوقالت طائفة: يقضي يومًا مكانه، هذا قول مالك والثوري، وقال أبو حنيفة وأصحابه في المضمضة: إن كان ذاكرًا لصومه قضى، وإن كان ناسيًا فلا شيء عليه.\nوفرق آخرون بين المضمضة للصلاة المكتوبة والنافلة، فأوجبوا القضاء في النافلة وأسقطوه في المكتوبة، روي هذا عن ابن عباس والنخعي وابن أبي ليلى (^٤).\nوحجة من أوجب القضاء أن الموصل إنما هو المبالغة فيهما فقط لا هما والاحتراز منهما ممكن عادة وإن لم يبالغ فالمضمضة سبب ذَلِكَ أيضًا، وهذا بمنزلة القبلة إذا حصل معها الإنزال سواء كانت\nالقبلة مباحة أو غير مباحة؛ لأنه لما كانت القبلة مع الإنزال تفطر، كذلك المضمضة مع الازدراد.\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٣٢٢ (٩٤٨٦).\n(^٢) السابق (٩٤٨٤).\n(^٣) بقوله في الباب: ولم يميز بين الصائم وغيره، فقال الحافظ في \"التغليق\" ٣/ ١٦٧ و\"الفتح\" ٤/ ١٦٠: وقول المصنف: ولم يميز بين الصائم من غيره، قاله تفقهًا.\n(^٤) \"المصنف\" (٩٤٨٣، ٩٤٨٧) وفيه: عن حماد عن إبراهيم النخعي في الصائم يتوضأ فيدخل الماء حلقه من وضوئه، قال: إن كان ذاكرًا لصومه فعليه القضاء وإن كان ناسيًا فلا شيء عليه. وانظر: \"المجموع\" ٦/ ٣٥٧، \"المغني\" ٤/ ٣٥٦ - ٣٥٧.","vol":"13","page":241},{"text":"وأظن أبا حنيفة إنما فرق بين الذاكر لصومه والناسي عَلَى أصله في كل من أكل ناسيًا في رمضان أنه لا شيء عليه، وقد سلف في باب الصائم إذا أكل أو شرب ناسيًا (^١).\nولا معنى لقول من فرق بين الوضوء للمكتوبة والنافلة بغير دليل ولا حجة.\nثانيها:\nاختلف في السعوط للصائم (^٢)، فذهب الثوري وأبو حنيفة وأصحابه والأوزاعي وإسحاق إلى أنه إذا استعط فعليه القضاء. يعنون أنه إذا احتاج إلى التداوي.\nوقال مالك: إذا وصل طعم ذَلِكَ إلى فيه لضرورة إلى التداوي عليه القضاء، وقال الشافعي: إذا وصل ذَلِكَ إلى دماغه عليه القضاء، غير أن أصله أنه لا كفارة عَلَى من أكل عمدًا، قَالَ إسحاق: إن دخل حلقه عليه القضاء والكفارة، وبه قَالَ أبو مصعب (^٣).\nقَالَ ابن المنذر: وقال قائل: لا قضاء عليه، وقد روينا عن النخعي روايتين: كراهية السعوط والرخصة فيه (^٤).\n_________\n(^١) راجع حديث أبي هريرة (١٩٣٣).\n(^٢) السَّعُوط بالفتح: الدواء يصب في الأنف، وقد أسعطه فاستعط: هو بنفسه.\nوالمسعُط: الإناء الذي يجعل فيه السعوط. انظر: \"الصحاح\" ٣/ ١١٣١، والنهاية في \"غريب الحديث والأثر\" ٢/ ٣٦٨، و\"لسان العرب\" ٤/ ٢٠١٦. مادة: (سعط).\n(^٣) انظر: \"المبسوط\" ٣/ ٦٨، \"النوادر والزيادات\" ٢/ ٤٤، \"المجموع\" ٦/ ٣٣٥، \"المغني\" ٤/ ٣٥٣.\n(^٤) روى ابن أبي شيبة ٢/ ٣٠٤ (٩٢٦٢) عن القعقاع قال: سألت إبراهيم، عن السعوط بالصبر للصائم، فلم ير به بأسًا. وروى أيضًا ٢/ ٣٠٤ (٩٢٦٣) عن الأعمش عن إبراهيم قال: لا بأس بالسعوط للصائم، وكره الصب في الآذان.","vol":"13","page":242},{"text":"وحجة الموجب ما سلف في المضمضة. وحجة المانع: أن القضاء إلزام فرض، ولا يجب ذَلِكَ إلا بسنة أو إجماع وذلك غير موجود، والشارع أطلق الاستنشاق ولم يفرق بين صائم وغيره.\nقَالَ الداودي: لكن نهي الصائم عن الأكل والشرب فيتحفظ مما يؤدي إليهما.\nثالثها:\nما حكاه البخاري عن عطاء أنه مضمض ثم أفرغ ما في فيه لم يضره أن يزدرد ريقه وما بقي في فيه، فلا يوهم هذا أن عطاء يبيح أن يزدرد ما بقي في فيه من الماء الذي تمضمض به، وإنما أراد أنه إذا مضمض ثم أفرغ ما في فيه من الماء أنه لا يضره أن يزدرد ريقه خاصة؛ لأنه لا ماء فيه بعد تفريغه له. قَالَ عطاء: (وماذا) (^١) بقي في فيه، هكذا رواه عبد الرزاق عن ابن جريج عن عطاء (^٢)، وأظنه سقط (ذا) للناسخ كما نبه عليه ابن بطال.\nقَالَ ابن المنذر: وأجمعوا أنه لا شيء عَلَى الصائم فيما يزدرده مما يجري مع الريق فيما بين أسنانه من فضل سحوره أو غيره مما لم يقدر عَلَى إخراجه وطرحه (^٣)، وكان أبو حنيفة يقول: إذا كان بين أسنانه لحم فأكله متعمدًا فلا قضاء عليه ولا كفارة، وسائر أهل العلم إما القضاء وإما الكفارة معه، وهو بمنزلة الأكل في الصوم، فعليه القضاء (^٤).\n_________\n(^١) سياق كلام المصنف يقتضي أن تكون (ما) وما أثبتناه ما في الأصول.\n(^٢) \"مصنف عبد الرزاق\" ٤/ ٢٠٥ (٧٥٠٣).\n(^٣) نص على ذلك في \"الإجماع\" (١٥١).\n(^٤) \"شرح ابن بطال\" ٤/ ٦٧.","vol":"13","page":243},{"text":"رابعها:\nاختلفوا في مضغ العلك للصائم، فرخصت فيه طائفة، روي ذَلِكَ عن عائشة وعطاء، وقال مجاهد: كانت عائشة ترخص في القار وحده (^١)، وكرهت ذَلِكَ طائفة، رُوِي ذَلِكَ عن النخعي والشعبي وعطاء (^٢)، والكوفيين والشافعي وأشهب وأحمد وإسحاق إلا أنه لا يفطر ذلك عند الكوفيين والشافعي إسحاق. ولم يذكر عنهم ابن المنذر الفرق بين مجه وازدراده، وعند أصحاب مالك: إن مجه\nفلا شيء عليه (^٣).\n_________\n(^١) رواهما ابن أبي شيبة ٢/ ٢٩٧ (٩١٨١ - ٩١٨٢).\n(^٢) رواه عنهم عبد الرزاق ٤/ ٢٠٣ - ٢٠٤ (٧٤٩٨، ٧٥٠٠)، وابن أبي شيبة ٢/ ٢٩٨ (٩١٨٣ - ٩١٨٥).\nورواه عبد الرزاق (٤٧٩٩) عن قتادة أيضًا.\nتتمة: فات المصنف -﵀- ذكر من وصل قطعة الحديث المبوب بها، ألا وهي قول البخاري: باب: قول النبي - ﷺ -: إذا توضأ فليستنشق بمنخره الماء.\nفأقول: هو طرف من حديث رواه مسلم (٢٣٧/ ٢١) كتاب: الطهارة، باب: الإيتار في الاستنثار والاستجمار. من حديث أبي هريرة.\nووصله الحافظ أيضًا بإسناده في \"التغليق\" ٣/ ١٦٧.\n(^٣) انظر: \"المجموع\" ٦/ ٣٩٥ - ٣٩٦، \"المغني\" ٤/ ٣٥٨ - ٣٥٩.","vol":"13","page":244},{"text":"<span data-type='title' id=toc-1448>٢٩ - باب إِذَا جَامَعَ فِي رَمَضَانَ</span>\nوَيُذْكَرُ عَنْ أَبِي هُرَيْرَةَ رَفَعَهُ: \"مَنْ أَفْطَرَ يَوْمًا مِنْ رَمَضَانَ مِنْ غَيْرِ عُذْرٍ وَلَا مَرَضٍ، لَمْ يَقْضِهِ صِيَامُ الدَّهْرِ وَإِنْ صَامَهُ\". وَبِهِ قَالَ ابْنُ مَسْعُودٍ. وَقَالَ سَعِيدُ بْنُ المُسَيَّبِ وَالشَّعْبِيُّ وَابْنُ جُبَيْرٍ وَإِبْرَاهِيمُ وَقَتَادَةُ وَحَمَّادٌ: يَقْضِي يَوْمًا مَكَانَهُ\n\n١٩٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ يَزِيدَ بْنَ هَارُونَ، حَدَّثَنَا يَحْيَى -هُوَ ابْنُ سَعِيدٍ- أَنَّ عَبْدَ الرَّحْمَنِ بْنَ القَاسِمِ أَخْبَرَهُ، عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ الزُّبَيْرِ بْنِ العَوَّامِ بْنِ خُوَيْلِدٍ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ أَخْبَرَهُ أَنَّهُ سَمِعَ عَائِشَةَ ﵂ تَقُولُ: إِنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - فَقَالَ: إِنَّهُ احْتَرَقَ. قَالَ: \"مَالَكَ؟ \". قَالَ: أَصَبْتُ أَهْلِي فِي رَمَضَانَ. فَأُتِيَ النَّبِيُّ - ﷺ - بِمِكْتَلٍ، يُدْعَى العَرَقَ، فَقَالَ: \"أَيْنَ المُحْتَرِقُ؟ \". قَالَ: أَنَا. قَالَ: \"تَصَدَّقْ بِهَذَا\". [٦٨٢٢ - مسلم: ١١١٢ - فتح: ٤/ ١٦١]\nثم ذكر بإسناده عن عَائِشَةَ ﵂ أنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - فَقَالَ: إِنَّهُ احْتَرَقَ. قَالَ: \"مَالَكَ؟ \". قَالَ: أَصَبْتُ أَهْلِي فِي رَمَضَانَ. فَأُتِيَ النَّبِيُّ - ﷺ - بِمِكْتَلٍ، يُدْعَى العَرَقَ، فَقَالَ: \"أَيْنَ المُحْتَرِقُ؟ \". قَالَ: أَنَا. قَالَ: \"تَصَدَّقْ بهذا\".\nالشرح:\nتعليق أبي هريرة رواه أصحاب السنن الأربعة من حديث يزيد بن المطوس عن أبيه عنه (^١). قال البخاري في \"تاريخه\": تفرد به ابن\n_________\n(^١) أبو داود (٢٣٩٦) كتاب: الصوم، باب: التغليظ فيمن أفطر عمدًا، الترمذي (٧٢٣) كتاب: الصيام، باب: ما جاء في الإفطار عمدًا، النسائي في \"الكبرى\" ٢/ ٢٤٥ (٣٢٨٠ - ٣٢٨٢) كتاب: الصيام، في الصائم يجهد، ابن ماجه (١٦٧٢) كتاب: الصيام، باب: ما جاء في كفارة من أفطر يومًا من رمضان. =","vol":"13","page":245},{"text":"المطوس عن أبيه ولا يعرف له غيره، ولا أدري سمع أبوه من أبي هريرة أم لا (^١)؟\nوقال الترمذي بعد أن رواه بلفظ: \"من غير رخصة، ولا مرض، لم يقضه عنه صيام الدهر كله وإن صامه\": هذا حديث لا نعرفه إلا من هذا الوجه، وسمعت محمدًا يقول: أبو المطوس اسمه يزيد بن المطوس،\n_________\n= وقد ضعف هذا الحديث جمع من الأئمة فرواه ابن خزيمة في \"صحيحه\" ٣/ ٢٣٨ (١٩٨٧) كتاب: الصيام، باب: التغليظ في إفطار يوم من رمضان متعمدًا من غير رخصة، وضعفه قائلًا: إن صح الخبر فإني لا أعرف ابن المطوس ولا أباه، وقد رواه ابن حزم في \"المحلى\" ٦/ ١٨٢ - ١٨٣ بسنده إلى النسائي وقال: أبو المطوس غير مشهور بالعدالة، ويعيذنا الله من أن نحتج بضعيف إذا وافقنا ونرده إذا خالفنا، وقال ابن عبد البر في \"التمهيد\" ٧/ ١٧٣: هو حديث ضعيف لا يحتج بمثله قال الحافظ صححه ابن خزيمة! قلت: فيه نظر فإنه لم يصححه كما ذكرنا آنفًا عنه، ثم ضعفه هو قائلًا: فيه ثلاث علل: الاضطراب، والجهل بحال أبي المطوس، والشك في سماع أبيه من أبي هريرة، وهذِه الثالثة تختص بطريقة البخاري في اشتراط اللقاء. اهـ \"فتح الباري\" ٤/ ١٦١.\nوضعفه الألباني، وأعله في \"ضعيف أبي داود\" (٤١٣) بما أعله به الحافظ.\nتنبيه: هذا التعليق قد وصله الحافظ في \"تغليق التعليق\" ٣/ ١٧٠ بسنده إلى أبي داود الطيالسي، لكنه ضعفه في \"هدي الساري\" ص ٣٩ فقال: وقع لنا بعلو في \"مسند الطيالسي\" وفيه اضطراب، ورواه الدارقطني من وجه آخر ضعيف.\nتنبيه آخر: من المعروف أن معلقات البخاري على ضربين: الأول: ما كان منها بصيغة الجزم كقوله: قال رسول الله - ﷺ - كذا وكذا، أو قال أبو هريرة كذا أو ذكر أو حكى، وهذا محكوم فيه بالصحة إلى من علق عنه، ويبقى النظر في باقي السند، فمنه ما هو صحيح، ومنه ما هو حسن، والثاني: ما كان منها بصيغة التمريض كقوله: روي أو حكي أو يذكر، وهكذا، وهذا منه ما هو صحيح وما هو حسن، وما هو ضعيف لكن ليس فيه الضعيف جدًّا.\n(^١) لم أقف على هذا الكلام في تاريخ البخاري الكبير أو الصغير، وقد نقله عنه الترمذي في \"العلل الكبير\" ص ١١٦ (١٩٩) ط - عالم الكتب.","vol":"13","page":246},{"text":"ولا أعرف له غير هذا الحديث (^١). وقال مهنأ سألت أحمد عنه فقال: يقولون: عن ابن المطوس، عن أبي المطوس وبعضهم يقول: عن حبيب، عن عُمارة بن عمير، عن أبي المطوس قال: ولا أعرف ابن المطوس ولا أبا المطوس، قلت: أتعرف الحديث من غير هذا الوجه؟ قال: لا.\nقلت: قد رواه الدارقطني من حديث قيس، عن عمرو بن مرة، عن عبد الله بن الحارث، عن عبد الله بن مالك، عن أبي هريرة مرفوعًا مثله (^٢). وقال أبو داود: اختلف على سفيان وشعبة ابن المطوس وأبو المطوس (^٣)، والنسائي أخرجه من حديث علي بن حسين، عن أبي هريرة مرفوعًا بلفظ: \"لا يقبل منه صوم سنة\" (^٤)، ومن حديث شريك، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة مرفوعًا، وقال: \"لم يقضه يوم من أيام الدنيا\" (^٥). ورواه كامل -أبو العلاء (^٦) - من حديث سعيد بن جبير، عن (المطوس) (^٧) عن أبي هريرة (^٨).\n_________\n(^١) \"سنن الترمذي\" ٣/ ٩٢ بعد حديث (٧٢٣).\n(^٢) \"سنن الدارقطني\" ٢/ ٢١١ - ٢١٢.\n(^٣) \"سنن أبي داود\" ٢/ ٧٨٩ بعد حديث (٢٣٩٨).\n(^٤) النسائي في \"الكبرى\" ٢/ ٢٤٦ (٣٢٨٤).\n(^٥) \"السنن الكبرى\" ٢/ ٢٤٦ (٣٢٨٥)، بغير هذا السند، فقال: أخبرني زكرياء بن يحيى … فذكره.\n(^٦) هو كامل بن العلاء التميمي السعدي، أبو العلاء، ويقال: أبو عبد الله الكوفي، وثقه يحيى بن معين، وقال النسائي: ليس بالقوي، وفي موضع آخر: ليس به بأس. انظر \"تهذيب الكمال\" ٢٤/ ٩٩ (٤٩٣٤).\n(^٧) كذا في الأصل وأعلاها كلمة كذا وفي الهامش تعليق نصه: لعله: أبي. وفي \"علل الدارقطني\" ٨/ ٢٧٣: أبي المطوس، وهو الصواب.\n(^٨) رواه الدارقطني في \"علله\" ٨/ ٢٧٣ (١١).","vol":"13","page":247},{"text":"وقال ابن حزم: روي بأصح من طريق علي بن حسين، عن أبي هريرة في رجل أفطر في رمضان؛ فقال: لا يقبل منه صوم سنة. وفي لفظ: \"لم يقضه يوم من أيام الدنيا\" وقال أبو محمد بن أبي حاتم: قلت لأبي: أيهما أصح الثوري عن أبي المطوس، أو شعبة عن ابن المطوس؟ قال: جميعًا صحيحان أحدهما قصر والآخر جوده. وقال أبو حاتم أيضًا: جاء رجل إلى أبي هريرة أخبره أنه أفطر يومًا من رمضان فقال: لا يقبل منه صوم سنة. ثم ساقه من طريق النسائي الأول عنه (^١).\nوقال يحيى بن معين وأبو حاتم البستي: أبو المطوس المكي يروي عن أبي هريرة ما لا يتابع عليه، لا يجوز الاحتجاج بأفراده، زاد يحيى: واسمه عبد الله. وفي موضع آخر: هو ثقة وابنه (^٢)، ذكره ابن حبان في\n\"ثقاته\" (^٣)، وقال ابن عبد البر: يحتمل أن يكون -لو صح- على التغليظ، وهو حديث ضعيف لا يحتج به (^٤).\nوقال أبو الحسن علي بن خلف بن بطال القرطبي: هذا حديث ضعيف لا يحتج بمثله (^٥)، ثم ادعى أنه صحت الكفارة بأسانيد صحاح (^٦)، فلا يعارض مثل هذا الحديث. ووقع في أصله: ابن المضرس في مواضع، وهو تحريف وصوابه: ابن المطوس، وأوله ابن التين على أن المراد: لا يدرك ذَلِكَ الفضل ولم يتعرض لضعفه.\n_________\n(^١) \"المحلى\" ٦/ ١٨٤.\n(^٢) انظر \"تهذيب الكمال\" ٣٤/ ٣٠٠.\n(^٣) \"ثقات ابن حبان\" ٥/ ٤٦٥.\n(^٤) \"التمهيد\" ٧/ ١٧٣.\n(^٥) \"شرح ابن بطال\" ٤/ ٧٠.\n(^٦) \"التمهيد\" ٧/ ١٧٣.","vol":"13","page":248},{"text":"وأما أثر ابن مسعود فأخرجه ابن أبي شيبة، عن وكيع، عن سفيان، عن واصل، عن مغيرة اليشكري، عن فلان بن الحارث عنه (^١)، قال: وحَدَّثَنَا أبو معاوية، عن عمر بن يعلى، عن عرفجة، عن علي نحوه (^٢).\nوأما الآثار التي بعده فقال ابن بطال: نظرت أقوال التابعين الذين ذكرهم البخاري في المصنفات فلم أر قولهم بسقوط الكفارة إلا في الفطر والأكل لا في الجماع، فيحتمل أن يكون عندهم الآكل والمجامع سواء في إسقاط الكفارة إذ كل ما أفسد الصيام من أكل أو شرب أو جماع قاسم فطر يقع عليه، وفاعله مفطر. وقد قال - ﵇ - في ثواب الصائم عن الله تعالى: \"يدع طعامه وشرابه وشهوته من أجلي\" (^٣) فدخل في ذَلِكَ أعظم الشهوات، وهي شهوة الجماع، وذكر عبد الرزاق عن سعيد بن المَسِّيب أن من أكل في شهر رمضان عامدًا عليه صيام شهر (^٤)، وذكر عن ابن سيرين: عليه صيام يوم (^٥).\nوقال ابن التين: قال سائر الفقهاء أنه يقضي. وقال الأوزاعي: يكفر ولا يقضي (^٦).\nقال: وذكر الإسفراييني أنه أحد قولي الشافعي. وعن الأوزاعي تفصيل آخر يأتي أواخر الباب. وقال الشعبي: يقضي كما تقدم عنه\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٣٤٨ (٩٧٨٤) كتاب: الصيام، باب: من قال: لا يقضيه إن صام الدهر.\n(^٢) \"المصنف\" ٢/ ٣٤٨ (٩٧٨٥).\n(^٣) سلف برقم (١٨٩٤) باب: فضل الصوم.\n(^٤) \"مصنف عبد الرزاق\" ٤/ ١٩٧ (٧٤٦٩) كتاب: الصيام باب: من يبطل الصيام ومن يأكل في رمضان متعمدًا.\n(^٥) \"المصنف\" ٤/ ١٩٧ (٧٤٧٠)، وانظر: \"شرح ابن بطال\" ٤/ ٦٨ - ٦٩.\n(^٦) \"مصنف عبد الرزاق\" ٤/ ١٩٦، ١٩٨.","vol":"13","page":249},{"text":"ولا كفارة عليه (^١). وحكي ذَلِكَ عن سعيد بن جبير والنخعي أيضًا أنه لا كفارة في الجماع (^٢)، قال: وذكره أبو عبد الملك، عن الشافعي.\nقلت: غريب عنه، وذكر أيضًا عن ابن المسيب وحماد، ويرد عليهم أحاديث الباب وما بعده حيث أمر بها، والأمر للوجوب. فإن قالوا: لا عموم في اللفظ قلت: حكمي (^٣) على الواحد، حكمي على الجماعة، وتعليق الحكم بسبب يقتضي أن يكون متعلقًا به حيث كان، وكأنهم رأوا أن هذِه الأخبار مخصوصة بمن وردت فيه، ولا يسلم لهم ذَلِكَ.\nقلت: روى ابن أبي شيبة عن شريك، عن مغيرة، عن إبراهيم، وعن أبي - خالد، عن الشعبي قالا: يقضي يومًا مكانه (^٤). وحَدَّثَنَا وكيع، عن الشعبي مثله (^٥)، وحَدَّثَنَا وكيع، عن سفيان، عن حماد، عن إبراهيم قال: عليه صوم ثلاثة آلاف يوم، وحَدَّثَنَا عبدة، عن سعيد، عن يعلى بن حكيم، عن سعيد بن جبير في رجل أفطر يومًا من رمضان متعمدًا قال: يستغفر الله تعالى من ذَلِكَ ويتوب (إليه) (^٦) يقضي يومًا مكانه. وحَدَّثَنَا وكيع، عن جرير، عن يعلى، عن سعيد مثله، وحَدَّثَنَا عبدة،\n_________\n(^١) رواه عبد الرزاق ٤/ ١٩٧ (٧٤٧١).\n(^٢) \"المغني\" ٤/ ٣٧٢.\n(^٣) ورد في هامش الأصل ما نصه: سئل أبو الحجاج المزني وأبو عبد الله الذهبي عن حديث: حكمي إلى آخره فأنكراه. والترمذي والنسائي من حديث أميمة بنت رقيقة: \"ما قولي لامرأة واحدة إلا كقولي لمائة امرأة\". لفظ النسائي وقال الترمذي: \"إنما قولي لمائة امرأة كقولي لامرأة واحدة\".\n(^٤) \"المصنف\" لابن أبي شيبة ٢/ ٣٤٧ (٩٧٧٦).\n(^٥) \"المصنف\" ٢/ ٣٤٧ (٩٧٧٧)، عن إسماعيل، عن الشعبي.\n(^٦) ساقطة من الأصل.","vol":"13","page":250},{"text":"عن عاصم قال: أرسل أبو قلابة إلى ابن المسيب يسأله عن رجل أفطر يومًا من رمضان متعمدًا، فقال سعيد: يصوم مكان كل يوم أفطر شهرًا.\nوحَدَّثَنَا وكيع، عن هشام، عن قتادة، عن سعيد بن المسيب في رجل يفطر يومًا من رمضان متعمدًا، قال: يصوم شهرًا (^١)، زاد عبد الرزاق: قال قتادة: فقلت: فيومين؟ قال: صيام شهر، قال: فعددت أيامًا، فقال: صيام شهر (^٢).\nقال ابن عبد البر: أظنه ذهب إلى التتابع في الشهر لا يخلطه بفطر. فكأنه يقول: من أفسده بفطر يوم أو أكثر قضاه كله نسقًا (^٣)؛ لأن الله تعالى فرض شهر رمضان، وهو متتابع، فإذا تخلله فطر لزمه في\nالقضاء التتابع، كمن نذر صوم شهر متتابعًا.\nوقال ابن حزم: يحتمل أن يكون أراد شهرًا شهرًا عن كل يوم، ويحتمل ما رواه معمر من أن عليه لكل يوم أفطر شهرًا واحدًا، وهذا أظهر وأولى لتتفق الروايات عنه (^٤).\nوأما حديث أبي هريرة رفعه: \"عليه يوم مكانه\"، فقال أبو زرعة: ليس بصحيح ولم يقل هذا الحرف أحد من الثقات (^٥). وأما حديث البزار الذي في طريقه مندل، عن عبد الوارث، عن أنس مرفوعًا:\n\"من أفطو يومًا من رمضان فعليه صوم شهر\" (^٦).\n_________\n(^١) \"المصنف\" ٢/ ٣٤٧ - ٣٤٨ (٩٧٧٨ - ٩٧٨٢).\n(^٢) \"مصنف عبد الرزاق\" ٤/ ١٩٧ (٧٤٦٩).\n(^٣) \"التمهيد\" ٧/ ١٧١.\n(^٤) \"المحلى\" ٦/ ١٩١.\n(^٥) انظر \"علل ابن أبي حاتم \" ١/ ٢٢٥.\n(^٦) قلت: ورواه الدارقطني في \"سننه\" ٢/ ٢١١ من طريق مندل، عن أبي هاشم، عن عبد الوارث عن أنس، به، وقال: هذا إسناد غير ثابت، مندل ضعيف، ومن دون أنس. =","vol":"13","page":251},{"text":"قال عبد الحق: ورواه أيضًا ابن عقبة (^١) ولا يصح ولا يثبت، قاله الدارقطني، ولفظه: \"من أفطر يومًا من رمضان من غير رخصة ولا عذر كان عليه أن يصوم ثلاثين يومًا، ومن أفطر يومين كان عليه (ستون) (^٢) يومًا ومن أفطر ثلاثة- أيام كان عليه (تسعون) (^٣) يومًا\" (^٤).\nوعند الدارقطني أيضًا من حديث أبي هريرة: أن رجلًا أكل في رمضان فأمره - ﵇ - بصوم شهرين، أو يطعم ستين مسكينًا، علته\n_________\n= قلت:\nأبو عبد الوارث، ضعيف أيضًا، والديلمي في \"الفردوس\" ٣/ ٥٦٩ (٥٧٨٤)، وابن الجوزي في \"الموضوعات\" ٢/ ٥٦٣ (١١٣٤) بسنده من طريق الدارقطني، وقال: قال أحمد، ويحيى، والنسائي، والدارقطني: مندل ضعيف، وقال ابن حبان: يستحق الترك اهـ، والحديث أورده الذهبي في \"الميزان\" ٣/ ٣٩٢ (٥٣١٠) والحافظ في \"لسان الميزان\" ٤/ ٥٠١ (٥٤٠٢) في ترجمة عبد الوارث الأنصاري مستشهدين به على ضعف عبد الوارث، وعلى ضعف الحديث، وقد أورداه من حديث المعمري بسنده عن عبد الوارث عن أنس، وقال الذهبي: قال الدارقطني: لا يصح هذا، وقال الترمذي، عن البخاري: عبد الوارث منكر الحديث، وقال ابن معين: مجهول اهـ.\nوقال الشيخ المعلمي اليماني -﵀- في تعليقه على \"الفوائد المجموعة\" ص ٩٥: الروايات كلها مدارها على عبد الوارث الأنصاري، عن أنس، وعبد الوارث مولى لأنس- منكر الحديث قاله البخاري، وضعفه الدارقطني، ومندل رواه عن أبي هاشم، عن عبد الوارث، وابن عساكر رواه من طريق فيس -وهو ابن الربيع أدخل عليه ابنه أحاديث ليست من روايته فرواها- عن أبي هاشم، عن عبد الوارث. وأبو هاشم هذا: لا أدرى من هو؟\n(^١) \"الأحكام الوسطي\" لعبد الحق الإشبيلى ٢/ ٢٣٩.\n(^٢) في الأصل: ستين، والمثبت من \"سنن الدارقطني\".\n(^٣) في الأصل: تسعين، والمثبت من \"سنن الدارقطني\".\n(^٤) \"سنن الدارقطني\" ٢/ ١٩١، ورواه ابن الجوزي في \"الموضوعات\" ٢/ ٥٦٢ (١١٣٣) وقال: هذا حديث موضوع على رسول الله - ﷺ - اهـ.","vol":"13","page":252},{"text":"أبو معشر نجيح (^١) (^٢)، وفي لفظ: أمر الذي أفطر يومًا من رمضان بكفارة الظهار، قال: والمحفوظ عن مجاهد مرسلًا، وعن ليث، عن مجاهد، عن أبي هريرة، وليث ليس بالقوي (^٣)، وعن مقاتل بن سليمان المفَسر -وهو آفته - وعن عطاء، عن جابر مرفوعًا: \"من أفطر يومًا من رمضان فليهد بدنة، فإن لم يجد فليطعم ثلاثين صاعًا من تمر للمساكين\" (^٤).\nإذا تقرر ذَلِكَ فقد اختلف العلماء، كما قال أبو عمر فيمن أكل أو شرب في رمضان متعمدًا (^٥)، فقال مالك وأصحابه والثوري وأبو حنيفة وأصحابه والأوزاعي إسحاق وأبو ثور: عليه من الكفارة\nما على المجامع، كل واحد منهم على صلة في الترتيب أو التخيير،\n_________\n(^١) ورد في هامش الأصل ما نصه: قال أحمد: صدوق، لا يقيم الإسناد. وقال ابن معين: ليس بالقوي. وقال ابن عدي: يكتب حديثه مع ضعف، مات سنة ١٧٠.\n(^٢) \"سنن الدارقطني\" ٢/ ١٩١، وقال الحافظ في \"التلخيص\" ٢/ ٢٠٧ - ٢٠٨: إسناده ضعيف لضعف أبي معشر راويه عن محمد بن كعب اهـ.\n(^٣) \"سنن الدارقطني\" ٢/ ١٩٠ - ١٩١، ورواه ابن الجوزي في \"التحقيق\" ٢/ ٨٦ - ٨٧ (١٠٨٢) وقال: يرويه يحيى الحماني، قال أحمد: كان يكذب جهارًا.\n(^٤) \"سنن الدارقطني\" ٢/ ١٩١ - ١٩٢، وقد رواه ابن الجوزي في \"الموضوعات\" ٢/ ٥٦١ (١١٣٢) وقال: هذا حديث موضوع على رسول الله - ﷺ - ومقاتل قد كذبه\nوكيع والنسائي والساجي، وقال البخاري: لا شيء البتة، وقال النسائي: هو من المعروفين بوضع الحديث على رسول الله - ﷺ -، فالظاهر أن هذا الحديث من عمله، على أن الحارث ضعيف، قال ابن حبان: يأتي عن الأثبات بما ليس من حديثهم اهـ، وقال الذهبي في \"ميزان الاعتدال\" ٢/ ١٥٩ - ١٦٠ (٢٤٤٨) بعد أن أورد الحديث في ترجمة: خالد بن عمرو السلفي: هذا حديث باطل يكفي في رده تلاف خالد- الذي هو في سند الحديث- ومقاتل ليس بثقة اهـ بتصرف يسير.\nوقال الألباني في \"الضعيفة\" (٦٢٣) و\"ضعيف الجامع\" (٥٤٦١): موضوع.\n(^٥) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٢٩، و\"الذخيرة\" ٢/ ٥١٨، \"البحر الرائق\" ٢/ ٤٧٣، و\"المجموع\" ٦/ ٣٥٨.","vol":"13","page":253},{"text":"وإلى هذا ذهب محمد بن جرير، وروي مثله عن عطاء في رواية، وعن الزهري والحسن.\nوقال الشافعي وأحمد: عليه القضاء ولا كفارة (عليه) (^١) ويعاقب، وهو قول ابن سيرين وابن جبير وجابر بن زيد والشعبي وقتادة وإبراهيم، وقال الشافعي: عليه مع القضاء العقوبة؛ لانتهاكه حرمة الشهر.\nوسائر من ذكرنا قوله من التابعين، قال: يقضي يومًا مكانه ويستغفر الله ويتوب إليه، وقال بعضهم: ويصنع معروفًا، ولم يذكر عنهم عقوبة (^٢).\nوقد قال ابن شعبان من المالكية: فيه أن من جاء مستفتيًا فلا عقوبة عليه؛ لأن الشارع لم يعاقبه، قال: فإن ظهر عليه عوقب، وقد روي عن عطاء أن من أفطر يومًا من رمضان من غير علة كان عليه تحرير رقبة، فإن لم يجد فبقرة أو بدنة، أو عشرين صاعًا من طعام للمساكين.\nوروي عن الحسن أنه سوى بين الآكل والمجامع في الرقبة والبدنة (^٣)، وعن ابن عباس: عليه عتق رقبة، أو صوم شهرٍ، أو إطعام ثلاثين مسكينًا (^٤). وعن ابن المسيب (^٥)، وهو قول ربيعة أن عليه صوم اثني عشر يومًا (^٦) وكان ربيعة يحتج لقوله هذا بأن شهر رمضان فضل\n_________\n(^١) ساقطة من الأصل.\n(^٢) \"التمهيد\" ٧/ ١٦٩.\n(^٣) رواه الدارمي في \"سننه\" ١/ ٧١٩ (١١١٤) في الطهارة، باب من قال عليه الكفارة.\n(^٤) رواه النسائي في \"الكبرى\" ٥/ ٣٥٠ (٩١١٨) كتاب: عشرة النساء، وابن عبد البر في \"التمهيد\" ٧/ ١٧٠.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٤/ ١٩٧ (٧٤٦٩) كتاب: الصيام؛ باب: من يبطل الصيام ومن يأكل في رمضان متعمدًا.\n(^٦) عبد الرزاق ٤/ ١٩٨ (٧٤٧٣).","vol":"13","page":254},{"text":"على اثني عشر شهرًا فمن أفطر فيه يومًا. كان عليه اثنا عشر يومًا، وكان الشافعي يعجب من هذا وينتقص فيه ربيعة، ولربيعة شذوذ. هذا آخر كلام أبي عمر (^١). وربيعة لم يشذ في هذا؛ لأنك حكيت له سلفًا وهو ابن المسيب قال: وأقاويل التابعين بالحجاز والعراق لا وجه لها عند أهل الفقه، لمخالفتها السنة، وإنما في المسألة قولان:\nأحدهما: قول مالك ومن تابعه (^٢).\nوالثاني: قول الشافعي ومن تابعه (^٣).\nوقد اختلف الفقهاء عما يجزئ من الإطعام عمن يجب أن يكفر فيه عن فساد يوم من رمضان، فقال مالك والشافعي وأصحابهما والأوزاعي: يطعم ستين مسكينًا، مدًا لكل مسكين بمده - ﵇ - (^٤).\nقال أشهب: أو غداء، أو عشاء (^٥).\nوقال الثوري وأبو حنيفة وأصحابه: لا يجزئه أقل من مدين بمده - ﵇ -، وذلك نصف صاع لكل مسكين قياسًا على فدية الأذى، فإن كان من التمر والشعير فصاع (^٦)، قال: وقول مالك أولى؛ لأنه نص لا قياس؛ لأن العرق ذكر أنه كان فيه خمسة عشر صاعًا، وذلك ستون مدًّا، وذلك في حديث مالك، عن عطاء، عن ابن المسيب (^٧)،\n_________\n(^١) \"التمهيد\" ٧/ ١٦٩ - ١٧٠ بتصرف، وانظر ذلك أيضًا في \"البيان\" ٣/ ٥١٣، ٥١٤.\n(^٢) \"عيون المجالس\" ٢/ ٦٣٠، ٦٣١.\n(^٣) \"البيان\" ٢/ ٥١٣.\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ٥٢، و\"التهذيب\" ٣/ ١٧٠، و\"البيان\" ٣/ ٥١٣.\n(^٥) \"النوادر والزيادات\" ٢/ ٥٢، \"عيون المجالس\" ٢/ ٦٣١.\n(^٦) \"المغني\" ٤/ ٣٨٠.\n(^٧) \"الموطأ\" ص ١٩٨ كتاب: الصيام، باب: كفارة من أفطر في رمضان.","vol":"13","page":255},{"text":"وهو مذكور أيضًا في حديث مجاهد وعطاء، عن أبي هريرة في حديثه: عشرون صاعًا (^١)، وقد روي ذَلِكَ من وجوه مرسلة ومسندة (^٢) ومعلوم أن ذَلِكَ غير ما ذهب إليه أبو حنيفة.\nوليحمل على أن ذَلِكَ العرق يسع ذَلِكَ لا ينافيه، وفي \"الموطأ\": يحتمل ما بين خمسة عشر صاعًا إلى عشرين (^٣)، وعن أبي مصعب: لا إطعام عليه.\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٢/ ٢١٨ (١٧٨٧)، وقال الهيثمي في \"المجمع\" ٣/ ١٦٨: لأبي هريرة حديث في الصحيح في المجامع بغير سياقه، وهذا رواه الطبراني في \"الأوسط\" وفيه: ليث بن أبي سليم وهو ثقة ولكنه مدلس.\nورواه ابن عدي في \"الكامل\" ٧/ ٢٣٨ عن عطاء عن أبي هريرة.\n(^٢) روي مسندًا من حديث عائشة وأبي هريرة.\nحديث عائشة رواه أبو داود (٢٣٩٥) كتاب: الصوم، باب: كفارة من أتى أهله في رمضان، والبخاري في \"التاريخ الكبير\" ١/ ٥٥، وفي \"التاريخ الصغير\" ١/ ٢٨٩، وابن خزيمة في \"صحيحه\" ٣/ ٢١٩ (١٩٤٧) كتاب: الصوم، والبيهقي في \"سننه\" ٤/ ٢٢٣ كتاب: الصيام، باب: كفارة من أتى أهله في نهار رمضان وهو صائم.\nقال ابن خزيمة ٣/ ٢١٩ عن لفظة عشرون صاعًا: لا أحسب هذِه اللفظة ثابتة. وعن سنده قال الألباني: حسن (١٩٤٧).\nوضعف حديث أبي داود فقال: شاذ أو منكر، في سنده ابن الحارث على ضعف فيه- خالفه ثقتان فلم يذكر فيه قدر العرق .. أخرجه الشيخان، وهو في الكتاب الآخر برقم (٢٠٧٤) وفيه (٤٠٧٣) نحوه من حديث أبي هريرة بلفظ: فيه تمر قدر خمسة عشر صاعًا، وهو أصح كما قال البيهقي. اهـ \"ضعيف أبي داود\" (٤١٢).\nوحديث أبي هريرة رواه ابن خزيمة ٣/ ٢٢١ (١٩٥٠) وقال الألباني: إسناده ضعيف، مؤمل هو ابن إسماعيل البصري، وهو سيء الحفظ. اهـ.\nوروي مرسلًا من حديث سعيد ابن المسيب، رواه أبو داود في \"المراسيل\" (١٠٣)، وعبد الرزاق في \"المصنف\" ٤/ ١٩٥ (٧٤٥٨) كتاب: الصيام، باب: من يبطل الصيام ومن يأكل في رمضان. والعقيلي في \"الضعفاء الكبير\" ٣/ ٤٠٦.\n(^٣) \"الموطأ\" ص ١٩٨.","vol":"13","page":256},{"text":"وقال الحسن: عشرون صاعًا تطعم لأربعين وسيأتي (^١).\nوأما حديث أبي هريرة فِأخرجه مسلم والأربعة (^٢).\nواختلف أهل العلم فيما يجب على الواطئ عامدًا نهارًا في رمضان، فذكر البخاري ما أسلفناه مع المناقشة معه، وأوجب جمهور الفقهاء على المجامع عامدًا الكفارة والقضاء، هذا قول مالك وعطاء والثوري وأبي حنيفة وأصحابه والشافعي وأحمد وإسحاق (^٣)، واحتجوا بإعطائه - ﵇ -\nالمحترق المكتل المتصدق به، فثبت به الكفارة عليه، ولا وجه لمن أسقطها، فإنه مخالف للسنة الثابتة والجمهور.\nوقد سلف في باب: من أكل أو شرب ناسيًا، أن في قوله: أنه احترق دليلًا على العمدية؛ لأن الله تعالى رفع الحرج عن السهو والخطأ، ويؤيده قوله \"أين المحترق؟ \" فأثبت له حكم العمد بهذا.\nوذكر الطحاوي في \"شرح معانيه\" أنه ذهب قوم إلى وجوب الصدقة ولا يجب عليه من الكفارة غير ذَلِكَ، واحتجوا بهذا الحديث (^٤)، ولم يسم قائله، وحديث أبي هريرة أولى منه؛ لأنه قد كان قبل الذي في حديث عائشة شيء حفظه أبو هريرة ولم تحفظه هي، فهو أولى بما زاد في الحديث من العتق والصيام.\nواختلفوا فيمن أكل عامدًا في رمضان، فقال مالك وأبو حنيفة\n_________\n(^١) رواه الدارمي ١/ ٧١٩ (١١٤٤) كتاب: الطهارة، باب: من قال عليه الكفارة.\n(^٢) مسلم (١١١١)، أبو داود (٢٣٩٠ - ٢٣٩٢)، الترمذي (٧٢٤)، النسائي في \"الكبرى\" ٢/ ٢١٢ (٣١١٧)، ابن ماجه (١٦٧١).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٦، \"عيون المجالس\" ٢/ ٦٦٦، \"المجموع\" ٦/ ٣٧٦، ٣٧٤، \"المغني\" ٤/ ٣٧٢.\n(^٤) \"شرح معاني الآثار\" ٢/ ٦٠.","vol":"13","page":257},{"text":"والثوري والأوزاعي وأبو ثور وإسحاق: عليه ما على المجامع من الكفارة مع القضاء (^١).\nوهو قول عطاء والحسن والزهري، وقال الشافعي وأحمد: عليه القضاء دون الكفارة (^٢). وهو قول النخعي وابن سيرين (^٣)، وقالوا: إن الكفارة إنما وردت في المجامع خاصة وليس الآكل مثله بدليل قوله - ﵇ -: \"من استقاء فعليه القضاء\" (^٤). وهو مفطر عمدًا، وكذلك مزدرد\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٩، \"النوادر والزيادات\" ٢/ ٥١.\n(^٢) انظر: \"البيان\" ٣/ ٥١٣، \"المغني\" ٤/ ٣٦٥.\n(^٣) رواه عن النخعي عبد الرزاق في \"المصنف\" ٤/ ١٩٨ (٧٤٧٢) كتاب: الصوم، باب: من يبطل الصيام ومن يأكل في رمضان متعمدًا، والبيهقي في \"سننه\" ٤/ ٢٢٨ كتاب: الصيام، باب: التغليظ على من أفطر يومًا من شهر رمضان متعمدًا من غير عذر. ورواه عن ابن سيرين عبد الرزاق ٤/ ١٩٧ (٧٤٧٠).\n(^٤) روي مرفوعًا من حديث أبي هريرة، وموقوفًا على ابن عمر.\nحديث أبي هريرة رواه أبو داود (٢٣٨٠) كتاب: الصيام، باب: الصائم يستقيء القيء عمدًا، والترمذي (٧٢٠) كتاب: الصوم، باب: ما جاء فيمن استقاء عمدًا، والنسائي في \"الكبرى\" ٢/ ٢١٥ (٣١٣٠) كتاب: الصيام، في الصائم يتقيأ، وابن ماجه (١٦٧٦) كتاب: الصيام، باب: ما جاء في الصائم يقيء، وأحمد ٢/ ٤٩٨، والدارمي ٢/ ١٠٧٩ (١٧٧٠) كتاب: الصيام، باب: القيء للصائم والرخصة فيه، والبخاري في \"التاريخ الكبير\" ١/ ٩١ - ٩٢، وأبو يعلى في \"مسنده\" ١١/ ٤٨٢ (٦٦٠٤)، وابن الجارود ٢/ ٣٥ - ٣٦ (٣٨٥)، وابن خزيمة ٣/ ٢٢٦ (١٩٦١) كتاب: الصيام، والطحاوي في \"شرح معاني الآثار\" ٢/ ٩٧ كتاب: الصيام، باب: الصائم يقيء، وفي \"شرح مشكل الآثار\" ٢/ ٦٤٤ (١٣٦٥) تحفة، وابن عدي في \"الكامل\" ٥/ ٥٣٩ - ٥٤٠، والإسماعيلي في \"المعجم\" ١/ ٣٢١ - ٣٢٢، وابن حبان ٨/ ٢٨٤ - ٢٨٥ (٣٥١٨) كتاب: الصوم، باب: قضاء الصوم، والدارقطني ٢/ ١٨٤ والحاكم في \"المستدرك\" ١/ ٤٢٧ كتاب: الصوم، وابن حزم في \"المحلى\" ٦/ ١٧٥، والبيهقي ٤/ ٢١٩، والبغوي في \"شرح السنة\" ٦/ ٢٩٣ (١٧٥٥)، والمزي في \"تهذيب الكمال\" ٧/ ١٤٢ - ١٤٣، وابن حجر في \"تغليق التعليق\" ٣/ ١٧٦. =","vol":"13","page":258},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وحديث ابن عمر الموقوف رواه مالك في \"الموطأ\" ص ٢٠٣ (٤٧) كتاب: الصيام، باب: ما جاء في قضاء رمضان، والشافعي في \"مسنده\"٢/ ١٢٤ (٦٥٩) عن مالك، وعبد الرزاق في \"المصنف\" ٤/ ٢١٥ - ٢١٦ (٧٥٥١) كتاب: الصيام، باب: القيء للصائم، وابن أبي شيبة ٢/ ٢٩٨ (٩١٨٨) كتاب: الصوم، ما جاء في الصائم يتقيأ أو يبدأه القيء.\nوحديث أبي هريرة المرفوع تكلم فيه غير واحد من الأئمة، فقال الترمذي: سألت محمدًا عن هذا الحديث فلم يعرفه إلا من حديث عيسى بن يونس عن هشام بن حسان، عن ابن سيرين، عن أبي هريرة، وقال: ما أراه محفوظًا، قال: وقد روى يحيى بن أبي كثير، عن عمر بن الحكم أن أبا هريرة كان لا يرى القيء يفطر الصائم. اهـ \"علل الترمذي الكبير\" ١/ ٣٤٢ - ٣٤٣.\nوقال أبو داود: نخاف ألا يكون محفوظًا، وسمعت أحمد يقول: ليس من ذا شيء والصحيح في هذا: مالك، عن نافع، عن ابن عمر، ورواه أيضًا حفص بن غياث عن هشام مثله. - ﵇ -.\nوقال الترمذي: حسن غريب لا نعرفه إلا من حديث هشام، عن ابن سيرين، عن أبي هريرة، عن النبي - ﷺ - إلا من حديث عيسى بن يونس، وقد روي هذا الحديث من غير وجه عن أبي هريرة، عن النبي - ﷺ - ولا يصح إسناده اهـ، وقال الدارمي:\nزعم أهل البصرة أن هشامًا. قلت: هو راويه عن ابن سيرين، عن أبي هريرة- أوهم فيه، فموضع الخلاف ها هنا. اهـ.\nوقال البخاري في \"التاريخ الكبير\" ١/ ٩١ - ٩٢ وقد أخرجه من حديث ابن سيرين، عن أبي هريرة: لم يصح، وإنما يروي هذا عن عبد الله بن سعيد، عن أبيه، عن أبي هريرة. اهـ.\nوقال ابن القيم: هذا الحديث له علة ولعلته علة، أما علته فوقفه على أبي هريرة، وقفه عطاء وغيره، وأما علة العلة، فقد روى البخاري من حديث أبي هريرة أنه قال: إذا قاء فلا يفطر إنما يخرج ولا يولج، قال: ويذكر عن أبي هريرة: أنه يفطر، والأول أصح. اهـ كما في \"مختصر سنن أبي داود\" ٣/ ٢٦٠، وقال في \"الحاشية\" ٧/ ٦: روي عن ابن عمر موقوفًا عليه، وروي مرفوعًا والحفاظ لا يرونه\nمحفوظًا. اهـ. =","vol":"13","page":259},{"text":"الحصى عمدًا عليه القضاء، وحجة من أوجب الكفارة القياس على المجامع، والفرق لائح وأوجب عطاء على المستقيء عمدًا من غير عذر القضاء والكفارة، وهو قول أبي ذر. ودعوى أن الشافعي ناقض قوله فقال: إذا أكره على الأكل فعليه القضاء أو القيء فلا، ولا تناقض فأظهر قوليه التسوية.\nوقد اختلف الفقهاء في قضاء ذَلِكَ اليوم مع الكفارة، فقال مالك: عليه قضاؤه وهو قول أبي حنيفة وأصحابه والثوري وأبي ثور وأحمد وإسحاق (^١)، وقال الأوزاعي: إن كَفَّر بالعتق والإطعام صام يومًا مكان ذَلِكَ اليوم الذي أفطر، وإن صام شهرين متتابعين دخل فيهما قضاء ذَلِكَ اليوم، وقال: يحتمل أن تكون الكفارة بدلًا من الصيام، ويحتمل أن تكون معه، وأحب إليَّ أن يكفر ويصوم. وحجة من\n_________\n= وقال شيخ الإسلام: هذا الحديث لم يثبت عند طائفة من أهل العلم، بل قالوا: هو من قول أبي هريرة، والذين لم يثبتوا الحديث لم يبلغهم من وجه يعتمدونه، وقد أشاروا إلى علته، وهو انفراد عيسى بن يونس، وقد ثبت أنه لم ينفرد به، بل وافقه حفص بن غياث- قلت: هو حديث ابن ماجه والحاكم المار تخريجه- اهـ \"مجموع الفتاوى\" ٢٥/ ٢٢١ - ٢٢٢. بتصرف.\nوصححه أيضًا غير واحد، فقال الدارقطني: رواته ثقات كلهم اهـ وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. وقال عبد الحق الإشبيلي في \"الأحكام الوسطي\" ٢/ ٢٢١ وقد أورد الحديث: هذا يرويه عيسى بن يونس، عن هشام بن حسان، عن ابن سيرين، عن أبي هريرة- ورجاله ثقات. اهـ وأشار السيوطي في \"الجامع الصغير\" (٨٦٧٣) إلى تحسينه، وقد عزاه للحاكم. وصححه الألباني في \"الإرواء\" (٩٢٣) وقد تعقب كثير ممن ضعفه ممن أوردناه عنهم سابقًا، فليراجع للأهمية، وكذا صححه في \"الصحيحة\" (٩٢٣) وفي \"صحيح الجامع\" (٦٢٤٣).\n(^١) انظر: \"بدائع الصنائع\" ٢/ ٩١، و\"النوادر والزيادات\" ٢/ ٣٨، ٣٩، و\"المغني\" ٤/ ٣٧٦.","vol":"13","page":260},{"text":"أوجب القضاء أن الكفارة عقوبة للذنب الذي ارتكبه، والقضاء بدل عما أفسده، وكما لا يسقط عن المفسد حجه بالوطء إذا أهدى البدل فكذلك هنا، واعتل من لم يوجبه أنه ليس في خبر عائشة ولا أبي هريرة في نقل الحفاظ ذكر القضاء، فيقال له: قد روي من طرق فيها ذكر القضاء لكنها متكلم فيها (^١)، وقد أوضحتها في \"تخريج أحاديث الوسيط\" فناقشنا ابن حزم؛ فإنه وهَّاها أجمع؛ بسبب أبي أويس وهشام بن سعد وعبد الجبار بن عمرو (^٢)، وذكر ابن بطال منها حديثًا واحدًا عن عمرو بن شعيب، عن أبيه، عن جده، ثم قال: وهو من مرسلات سعيد بن المسيب، وهي حجة عند الفقهاء، وكتاب الله يشهد لصحتها حيث قال: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ [البقرة: ١٨٤، ١٨٥] ولا تبرأ الذمة إلا بيقين الأداء وهو قضاء اليوم (^٣).\nوفي إعطائه - ﵇ - للرجل الصالح ليتصدق به، حجة لمالك في اختياره الإطعام في كفارة المفطر في رمضان (^٤)؛ لأنه شبه البدل من الصيام، ألا ترى أن الحامل والمرضع والشيخ الكبير والمفرط في قضاء رمضان حَتَّى يدخل عليه رمضان آخر لا يؤمر واحد منهم بعتق ولا صيام مع القضاء، وإنما يؤمر بالإطعام، هذا مأخوذ من قوله تعالى: ﴿وعلى الذين يطيقونه فدية طعام مساكين﴾ [البقرة: ١٨٤] (^٥) وذكر أبو عبيد عن الأصمعي قال:\n_________\n(^١) تقدم تخريجه.\n(^٢) \"المحلى\" ٦/ ١٨١.\n(^٣) \"شرح ابن بطال\" ٤/ ٧٢. وحديث عمرو بن شعيب، رواه ابن عبد البر في \"لتمهيد\" ٧/ ١٦٨، ومرسل سعيد بن المسيب رواه مالك في \"الموطأ\" ص ١٩٨ كتاب: الصيام، باب: كفارة من أفطر في رمضان.\n(^٤) \"المدونة\" ١/ ١٩١.\n(^٥) وذكرها المصنف -﵀- هنا على قراءة نافع وابن عامر فقرأ: (مساكين) بالجمع، وقرأ ابن كثير وأبو عمرو وعاصم وحمزة والكسائي: (مسكين) بالإفراد. =","vol":"13","page":261},{"text":"أصل العرق السقيفة المنسوجة من الخوص قبل أن يجعل منها زبيل، فسمي الزبيل عرقًا لذلك، ويقال: العرقة أيضًا.\nوزعم الأخفش -أحمد بن عمران- في \"شرح الموطأ\" أنه يسمى عرقًا؛ لأنه يعمل عرقة عرقة لعرضها واصطفافها، ثم يضم فقال: عرقة وعرق كعلقة وعلق، والعرقة: الطريقة العريضة ولذلك سميت درة المكتب عرقة، والصواب فتح الراء. وقال ابن حبيب في \"شرح الموطأ\": رواه مطرف، عن مالك بالتحريك. وقال ابن التين في رواية: أبي الحسن: بسكون الراء ورواية أبي ذر بفتحها. وأنكر بعض\nالعلماء إسكان الراء وقال: إنما هو العظم الذي عليه اللحم.\nوفي \"العين\" العرق: مثال سحر، والعرقات كل مضفور أو مصطف (^١)، وعن أبي عمر: العرق أكبر من المكتل، والمكتل أكبر من القفة. والعرقة: زبيل من قد. بلغة كلب، ذكره في \"الموعب\" وفي \"الجامع\" للقزاز: العرق، ويقال: بسكون الراء وفتحها. وقال ابن سيده: العرق واحدته عرقة. قال: والزبيل والزنبيل: الجراب.\nوقيل: الوعاء يحمل فيه، الزنبيل القفة والجمع زبل وزبلان، وقال الجوهري: الزبيل معروف فإذا كسرت شددت فقلت زِبَّيل أو زِنبيل؛ لأنه ليس في كلام العرب فَعليل بالفتح والمكتل شبه الزبيل (^٢)، وفي \"الجامع\": الزبيل: الوعاء الذي يرمى به الزبل، وهو فعيل في معنى مفعول من هذا، وفيه لغة أخرى زنبيل، وإذا جمعوا قالوا: زنابيل.\n_________\n= انظر: \"الحجة للقراء السبعة\" ٢/ ٢٧٢ - ٢٧٣، و\"الكشف عن وجوه القراءات السبع\" ١/ ٢٨٢.\n(^١) \"العين\" ١/ ١٥٤.\n(^٢) \"الصحاح\" ١/ ١١٣.","vol":"13","page":262},{"text":"<span data-type='title' id=toc-1449>٣٠ - باب إِذَا جَامَعَ فِي رَمَضَانَ وَلَمْ يَكُنْ لَهُ شَيْءٌ فَتُصُدِّقَ عَلَيْهِ فَلْيُكَفِّرْ</span>\n١٩٣٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ ﵁ قَالَ: بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ النَّبِيِّ - ﷺ - إِذْ جَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ هَلَكْتُ، قَالَ: \"مَا لَكَ؟ \". قَالَ: وَقَعْتُ عَلَى امْرَأَتِي وَأَنَا صَائِمٌ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هَلْ تَجِدُ رَقَبَةً تُعْتِقُهَا؟ \". قَالَ لَا. قَالَ: \"فَهَلْ تَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟ \". قَالَ: لَا. فَقَالَ: \"فَهَلْ تَجِدُ إِطْعَامَ سِتِّينَ مِسْكِينًا\". قَالَ لَا. قَالَ: فَمَكَثَ النَّبِيُّ - ﷺ -، فَبَيْنَا نَحْنُ عَلَى ذَلِكَ أُتِيَ النَّبِيُّ - ﷺ - بِعَرَقٍ فِيهَا تَمْرٌ- وَالعَرَقُ: المِكْتَلُ -قَالَ: \"أَيْنَ السَّائِلُ؟ \". فَقَالَ: أَنَا. قَالَ: \"خُذْهَا فَتَصَدَّقْ بِهِ\". فَقَالَ الرَّجُلُ: أَعَلَى أَفْقَرَ مِنِّي يَا رَسُولَ اللهِ؟! فَوَاللهِ مَا بَيْنَ لَابَتَيْهَا- يُرِيدُ: الحَرَّتَيْنِ- أَهْلُ بَيْتٍ أَفْقَرُ مِنْ أَهْلِ بَيْتِي. فَضَحِكَ النَّبِيُّ - ﷺ - حَتَّى بَدَتْ أَنْيَابُهُ ثُمَّ قَالَ: \"أَطْعِمْهُ أَهْلَكَ\". [١٩٣٧، ٢٦٠٠، ٥٣٦٨، ٦٠٨٧، ٦١٦٤، ٦٧٠٩، ٦٧١٠، ٦٧١١، ٦٨٢١ - مسلم: ١١١١ - فتح: ٤/ ١٦٣]\nذكر فيه حديث أبي هريرة، وفيه: (هَلَكْتُ) أي: بسبب ما وقع فيه من الإثم. وفيه: (\"هَلْ تَجِدُ رَقَبَةً تُعْتِقُهَا؟ \"). قَالَ: لَا. وكذا: هل تجد في الصوم والإطعام؟ وفيه: وَالعَرَقُ: المِكْتَلُ … الحديث.\nثم ترجم له.","vol":"13","page":263},{"text":"<span data-type='title' id=toc-1450>٣١ - باب المُجَامِعِ فِي رَمَضَانَ هَلْ يُطْعِمُ أَهْلَهُ مِنَ الكَفَّارَةِ إِذَا كَانُوا مَحَاوِيجَ</span>؟\n١٩٣٧ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ﵁: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: إِنَّ الأَخِرَ وَقَعَ عَلَى امْرَأَتِهِ فِي رَمَضَانَ. فَقَالَ: \"أَتَجِدُ مَا تُحَرِّرُ رَقَبَةً؟ \". قَالَ: لَا. قَالَ: \"فَتَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟ \". قَالَ: لَا. قَالَ: \"أَفَتَجِدُ مَا تُطْعِمُ بِهِ سِتِّينَ مِسْكِينًا؟ \". قَالَ: لَا. قَالَ: فَأُتِيَ النَّبِيُّ - ﷺ - بِعَرَقٍ فِيهِ تَمْرٌ- وَهُوَ: الزَّبِيلُ- قَالَ: \"أَطْعِمْ هَذَا عَنْكَ\". قَالَ: عَلَى أَحْوَجَ مِنَّا؟! مَا بَيْنَ لَابَتَيْهَا أَهْلُ بَيْتٍ أَحْوَجُ مِنَّا. قَالَ: \"فَأَطْعِمْهُ أَهْلَكَ\". [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح ٤/ ١٧٣]\nثم ساق حديث أبي هريرة أيضًا، وفيه: بعرق فيه تمر (^١)، وفي نسخة: فيها، وقال: \"خذ هذا\"، وفي نسخة: \"خذها\"، وفيه أن الآخر وهو بكسر الخاء أي الأبعد على الذم، وقيل: الأرذل، وقيل الأخير: الأبعد، والآخر: الغائب.\nوقوله: (وهو الزَّنبيل) كذا هو بنون ثم باء موحدة، وفي بعضها الزَّبيل، وصحح بفتح الزاي مخففًا وكسرها مع التشديد كما سلف في الباب قبله.\nواختلف العلماء في الواطئ في رمضان إذا وجب عليه التكفير بالإطعام دون غيره، ولم يجد ما يطعم كالرجل الذي ورد في الحديث، فقال الزهري: هو خاص به دون غيره (^٢)، أي: واستغفر له\n_________\n(^١) سيأتي برقم (١٩٣٧).\n(^٢) رواه البيهقي في \"السنن\" ٤/ ٢٢٣ كتاب: الصيام، باب: كفارة من أتى أهله في رمضان.","vol":"13","page":264},{"text":"من ذَلِكَ الذنب، وقريب منه دعوى نسخه كما حكاه ابن التين، ولم يذكر ناسخه، وفي سقوطها قولان للشافعي وأحمد أظهرهما: لا، كسائر الكفارات، وهو قياس قول أبي حنيفة والثوري وأبي ثور وعيسى بن دينار؛ ولأنه - ﵇ - أمره أن يكفر بما دفعه إليه مع إخباره بعجزه؛ فدَّل على ثبوتها في الذمة مع العجز (^١).\nوالقول الثاني: سقوطها كزكاة الفطر؛ ولأنه - ﵇ - لم يذكر ذَلِكَ للأعرابي مع جهله الحكم، وهو قول الأوزاعي، وأحمد في رواية (^٢)، وللأول أن يجيب بأن تأخير البيان لوقت الحاجة جائز. وكلام القاضي أبي الطيب من أصحابنا يقتضي أن الثابت في ذمته أحد الخصال الثلاث، فيكون مخيرًا فيها، وكلام صاحب \"التنبيه\" يقتضي أنه الإطعام خاصة. وقد شرعها لأجل من لا تلزمه نفقته. وللشافعي في \"الأم\" احتمالان في الحديث، فيحتمل أنه - ﵇ - تطوع بالتكفير عنه، وشرع له صرفه إلى الأهل والعيال، فتكون فائدة الحديث أنه يجوز للغير التطوع بالكفارة عن الغير بإذنه، وأنه يجوز للمتطوع صرفها إلى أهل المكفر عنه وعياله، ويحتمل أنه لم يملكه ذلك، وإنما أراد أن يملكه ليكفر فلما أخبره بحاجته صرفه إليه دفعة، ويحتمل أنه ملكه وأمره بالتصدق به، فلما أخبره بحاجته أذن له في أكله وإطعامه لعياله ليبين أن الكفارة إنما تجب إذا فضل عن الكفاية (^٣).\nوقال المهلب: قوله كله دليل على أنه إذا وجب على معسر كفارة إطعام وكان محتاجًا إلى إبقاء رمق نفسه وأهله، أن يؤثرها بذلك\n_________\n(^١) \"المغني\" ٤/ ٣٨٥.\n(^٢) \"المغني\" ٤/ ٣٨٥.\n(^٣) \"الأم\" ٢/ ٨٤.","vol":"13","page":265},{"text":"الإطعام، ويكون ذَلِكَ مجزئًا عنه على قول من رأى سقوطها عنه بالعسر، قال: وإباحته الأكل لا تمنع من بقاء حكم الكفارة في ذمته؛ لأنه لما أخبر عن حاجته أباح له الانتفاع بما أعطاه، ولم يتعرض لحكم ما في ذمته، فبقي ذلك بحاله، وفيه أن الصدقة على الفقراء واجبة بهذا الحديث.\nواختلف العلماء هل كفارته مرتبة كما ذكر في الحديث: العتق فإن\nلم يجد صام، فإن لم يجد أطعم. أو مخيرة؟ فقال أبو حنيفة وأصحابه والثوري والأوزاعي والشافعي وأحمد وأبو ثور ومطرف وابن الماجشون وابن حبيب في أحد قوليه: بالأول، وهو مشهور مذهب أحمد (^١)، ونقله ابن قدامة عن جمهور العلماء. وفي \"المدونة\" قال ابن القاسم: لا يعرف مالك في الكفارة إلا الإطعام لا عتقًا ولا صومًا، وقال في كتاب الظهار: ما للعتق وماله، قال تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ الآية [البقرة: ١٨٤] (^٢) وأمر المحترق بالصدقة، وروي عنه أنه مخير بين الثلاثة (^٣)، حكاه ابن القصار والبغداديون وابن المنذر، والحجة له حديثه عن الزهري، عن حميد، عن أبي هريرة: أن رجلًا أفطر في رمضان، فأمره النبي - ﷺ - أن يعتق أو يصوم أو يطعم (^٤)، و(أو)\nموضعها في كلام العرب التخيير ولا توجب الترتيب، ويجوز أن يكون أبو هريرة قد حفظ الفتيا من رسول الله - ﷺ - في مرتين فرواه مرة\n_________\n(^١) \"المبسوط\" ٣/ ٧١، \"الأم\" ٢/ ٨٤، \"المغني\" ٤/ ٣٨٠.\n(^٢) \"المدونة\" ١/ ١٩١، ٢/ ٣١٠.\n(^٣) \"عيون المجالس\" ٢/ ٦٣١، \"المنتقى\" ٢/ ٥٤.\n(^٤) رواه مسلم (١١١١) كتاب: الصيام، باب: تغليظ تحريم الجماع في نهار رمضان على الصائم ووجوب الكفارة الكبرى.","vol":"13","page":266},{"text":"على التخيير ومرة على الترتيب؛ ليعلمنا الجواز في التخيير أوالترتيب إلى تقديم العتق، ولا يكون أحدهما ناسخًا للآخر، وأجاب بعضهم بأنه - ﵇ - علم مآل أمره، وأنه لا يقدر على العتق والصيام، وهو باطل؛ لأن مالكًا رواه وفيه الثلاثة بلفظ (أو) ومن لا يقدر لا يقال له: إن شئت فأعتق، وإن شئت كذا.\nوقال الطحاوي: إنما أمره - ﵇ - بكل صنف من أصناف الكفارة الثلاثة؛ لما لم يكن واجدًا للصنف الذي ذكره له قبله على ما ثبت في حديث هذا الباب (^١).\nوقال بعض العراقيين: القصة واحدة والراوي واحد وهو الزهري، وقد نقل الترتيب والتخيير، ولا يجوز أن يكون خيره ورتبة، فلابد من المصير إلى إحدى الراويتين، والمصير إلى الترتيب أولى من وجوه كثرة ناقليها؛ فإن الترتيب رواه سفيان بن عيينة ومعمر والأوزاعي، وعورض بأنه رواه عن الزهري مالك وابن جريج ويحيى بن سعيد وأبو إدريس وفليح وعمرو بن عثمان المخزومي ذكره ابن التين، والاعتناء بلفظ الشارع بخلاف من خير، فإنما نقل لفظ الراوي وإن كانا في الحجة سواء، وإذا تعارضا كان المصير إلى من نقل لفظه أولى؛ ولأن ناقله مفسر؛ لأنه قال له: \"أعتق\" قال: لا أجد، قال: \"فصم\"، وناقل التخيير لم يذكر أنه أمره بالصيام والإطعام بعد أن ذكر الأعرابي عجزه، وهذِه زيادة ولأن فيه احتياطًا؛ لأنها إن كانت مخيرة فالترتيب أجوز، وإن كانت مرتبة فقد فعل، وانفرد الحسن\nالبصري فقال: عليه عتق رقبة أو هدي بدنة أو عشرون صاعًا لأربعين\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٦٢.","vol":"13","page":267},{"text":"مسكينًا (^١) حكاه ابن التين عنه، وحكي عن عطاء: لا صوم عليه وإن لم يجد رقبة فبقرة أو بدنة (^٢). وروى مالك الندب مرسلًا عن سعيد (^٣).\nواختلفوا في المرأة إذا وطئها طائعة في رمضان: فقال مالك: عليها مثل ما على الرجل من الكفارة، وهو قول أبي حنيفة وأبي ثور، وفيه قول ثانٍ: تجزئ كفارة الرجل عنهما. وثالث: أن الكفارة الواحدة تجزئهما إلا الصيام فإنه عليهما جميعًا كاملًا عن كل واحد، وإن أكرهها فالصوم عليه وحده (^٤)، حكاه أبو عمر عن الأوزاعي (^٥)، وللشافعي أقوال أظهرها: أن الكفارة عنه. وبه قال أحمد في أصح الروايتين، وفي قول: عنه وعنها (^٦)، وفي قول: عليها كفارة أخرى، وبه قال أبو حنيفة ومالك كما سبق، وفي قول أن عليه في ماله كفارتين كفارة عنه وكفارة عنها، وهو مصادم للنص فإنه لم يأمره إلا بكفارة واحدة.\nواختلفوا إذا وطئها مكرهة: فقال مالك: عليه كفارتان عنه وعنها، وكذا إن وطئ أمته كفَّر كفارتين، وقال أبو حنيفة: عليه كفارة واحدة ولا شيء عليها، وقال الشافعي: ليس عليه إلا كفارة واحدة سواء طاوعته أو أكرهها كما سلف (^٧)، ولا تجري فيها الأقوال، ووجهه أن الشارع لم يستفصل بين الطائعة والمكرهة، ولو كان الحال يختلف\n_________\n(^١) رواه الدارمي ١/ ٧١٩ (١١٤٤) كتاب الطهارة، باب: من قال عليه الكفارة.\n(^٢) ذكره ابن عبد البر في \"الاستذكار\" ١٠/ ١٠١.\n(^٣) \"الموطأ\" ص ١٩٨ كتاب: الصيام، باب: كفارة من أفطر في رمضان.\n(^٤) ورد في الأصل بعدها: وبه قال أحمد في أصح الروايتين، وعليها علامة (لا .. إلى)\n(^٥) \"التمهيد\" ٧/ ١٧٨.\n(^٦) \"بدائع الصنائع\" ٢/ ٩٨، \"عيون المجالس\" ٢/ ٦٢٤، \"البيان\" ٣/ ٥٢١، ٥٢٢، \"المغني\" ٤/ ٣٧٥.\n(^٧) \"المبسوط\" ٣/ ١٣٦، \"عيون المجالس\" ٢/ ٦٣٧، \"البيان\" ٣/ ٥٢٤.","vol":"13","page":268},{"text":"بيّنه، وحجة الموجب عليها في الطواعية القياس على قضاء ذَلِكَ اليوم، وفي الكراهية أنه سبب فساد صومها بتعديه الذي أوجب عليه الكفارة عن نفسه فوجب أن يكفر عنها، وهذا مبني على أصولهم إذا أكرهها فأفسد حجها بالوطء فعليه أن يحججها من ماله ويهدي عنها، وكذلك إذا حلق رأس محرم نائم فإنه ينسك عنه؛ لأنه أدخل ذَلِكَ عليه بتعديه من غير اختيار من المفعول به، ولا يلزم على هذا الناسي والحائض والمريض وغيرهم من المعذورين إذا أفطروا؛ لأن السبب أتاهم من قبل الله -﷿-، وفي مسألتنا الفطر أتى من قبل الواطئ، والكفارة تتعلق بالذمة؛ لأن ماله لو تلف لم يسقط.\nتنبيهات:\nأولًا: إذا قلنا بالتخيير على قول مالك، فروى عبد الملك عنه: الإطعام أفضل. ومتأخروا أصحابه يراعون الأوقات فإن كان وقت مجاعة فالإطعام أولى، أو خصب فالعتق أولى، وأفتى بعضهم فيمن\nاستفتاه في ذَلِكَ من أهل الغنى الواسع: بالصيام لما علم أنه أشق عليه (^١)، وعن ابن أبي ليلى: هو مخير بين العتق والصيام فإن عجز عنهما أطعم، وإليه ذهب ابن جرير.\nثانيها: التتابع: التوالي، وكافة أهل العلم على تتابع الصوم خلافًا لابن أبي ليلى.\nثالثها: حكى الداودي عن ابن مسعود: أن على الواطئ صوم ثلاثة آلاف يوم، وقد أسلفناه عن إبراهيم، والذي ذكره البخاري عن ابن مسعود ما تقدم.\n_________\n(^١) \"المنتقى\" ٢/ ٥٤.","vol":"13","page":269},{"text":"ثم حكى عن النخعي مثل ما حكاه عن ابن مسعود (^١)، قال: ولا يخالف هذا ما حكاه البخاري عن النخعي؛ لأن هذا فيمن أفطر بأكل، والذي ذكر البخاري فيمن أفطر بجماع كذا ادعى فتأمله (^٢).\nرابعها: إذا أفطر بأكل فقال ابن عباس: يطعم ثلاثين مسكينًا (^٣)، وقال مالك: ستين. ومثله أبو حنيفة، إلا أنه فصل بين البرُ وغيره كما سلف، والشافعي قال: لا كفارة عليه. كما سلف (^٤).\nخامسها: قوله - ﵇ - للرجل: \"هل تجد رقبة تعتقها؟ \" قال: لا، ظاهر في شدة فقره، وكذا في الصيام فينظر حَتَّى يجد أو يقوى، وقد صرح بفقره بعد وأعلمه أن به وبعياله حاجة أشد من حاجته إلى تعجيل الكفارة.\nومعنى: (بدت أنيابه): ظهر. قيل: ضحكه؛ لوجوب الكفارة عليه، ثم أعطاه الصدقة فضلًا من الله.\nومعنى \"تحرر رقبة\": تعتقها ومنه ﴿فَتَحْرِيرُ رَقَبَةٍ﴾ [النساء: ٩٢]\nيقال: حررت العبد إذا جعلته حرًّا. وللبيهقي: جاء رجل وهو ينتف شعره ويدق صدره ويقول: هلك الأبعد وأهلكت، وفي لفظ: ويدعو بالويل (^٥) ورواية: هلكت وأهلكت، رواها المعلَّى بن منصور عن\n_________\n(^١) قلت: رواه عن النخعي ابن أبي شيبة ٢/ ٣٤٨ (٩٧٨٢) كتاب: الصيام، ما قالوا في الرجل يفطر في رمضان يومًا ما عليه، و٣/ ١١٠ (١٢٥٧٢) كتاب: الإيمان والنذور، من يفطر يومًا من رمضان، وذكره ابن عبد البر في \"التمهيد\" ٧/ ١٧١ - ١٧٢، وكذا ابن حزم في \"المحلى\" ٦/ ١٨٩.\n(^٢) ورد في هامش الأصل: ما قاله ليس الظاهر.\n(^٣) رواه النسائي في \"الكبرى\" ٥/ ٣٥٠ (٩١١٨) كتاب: عشرة النساء، وابن عبد البر في \"التمهيد\" ٧/ ١٧٠.\n(^٤) \"المبسوط\" ٧/ ١٤، \"المدونة\" ١/ ١٩١، \"الأم\" ٢/ ٨٦.\n(^٥) \"سنن البيهقي\" ٤/ ٢٢٦ كتاب: الصيام، باب: رواية من رأى الأمر بقضاء يوم.","vol":"13","page":270},{"text":"سفيان، وليس بذاك الحافظ، وضعفها الحاكم (^١).\nسادسها: الرجل، قال ابن بشكوال: إنه سلمة بن صخر البياضي (^٢) فيما ذكره ابن أبي شيبة في \"مسنده\" (^٣)، وعند ابن الجارود: سلمان بن صخر (^٤)، ولعله (^٥) هو المظاهر في رمضان حَتَّى ينسلخ، فلما مضى نصفه وقع ليلًا، كما أخرجه الترمذي (^٦)، وكان من عادته أنه إذا نزى على أهله ليلًا يطلع الفجر وهو كذلك.\nسابعها: أطلق الرقبة فشمل الكافرة والصغيرة، وهو مذهب أبي\nحنيفة وأصحابه (^٧) وجعلوه كالظهار، وفي الدارقطني من حديث إسماعيل بن سالم، عن مجاهد، عن أبي هريرة أنه - ﵇ - أمر الذي أفطر في رمضان بكفارة الظهار (^٨)، وتشمل أيضًا المعيبة، وهو مذهب داود لكنه نُقض فالمانع ظاهر، ومالك والشافعي وأحمد يشترطون فيها الإيمان (^٩) بدليل تقيدها في كفارة القتل، وهو مما حمل المطلق\n_________\n(^١) انظر: \"سنن البيهقي\" ٤/ ٢٢٧.\n(^٢) \"غوامض الأسماء المبهمة\" لابن بشكوال ١/ ٢١١ - ٢١٢.\n(^٣) \"مسند ابن أبي شيبة\" ٢/ ١٣٦ (٦٢٧).\n(^٤) في \"المنتقى\" لابن الجارود ٣/ ٦٣ - ٦٥ (٧٤٤ - ٧٤٥): سلمة بن صخر الأنصاري.\n(^٥) ورد في هامش الأصل ما نصه: كذا ذكره في \"المهذب\" في الظهار المؤقت، وأقره عليه النووي في حديث … فيه جماعة.\n(^٦) الترمذي (١١٩٨) كتاب: الطلاق، باب: ما جاء في المظاهر يواقع قبل أن يكفر، وقال: حديث حسن غريب، وصححه الألباني في \"الإرواء\" (٢٠٩١).\n(^٧) \"بداح الصنائع\" ٥/ ١٠٩.\n(^٨) \"سنن الدارقطني\" ٢/ ١٩٠ - ١٩١، ورواه ابن الجوزي في \"التحقيق\" ٢/ ٨٦ - ٨٧ (١٠٨٢) وقال: يرويه يحيى الحماني، قال أحمد: كان يكذب في الحديث اهـ.\n(^٩) \"المدونة\" ٢/ ٣١٤، \"الأم\" ٤/ ١٣٠، \"المغني\" ١٢/ ٢٢٨.","vol":"13","page":271},{"text":"فيه على المقيد، ولا شك أن مقصود الشارع بالعتق تخليص الرقبة من ربقة الرق؛ لتتفرغ لعبادة الرب ﷻ ولنُصرة الإسلام، وهذا المعنى مفقود في الكافر، وقد قال الشارع: \"أعتقها فإنها مؤمنة\" (^١).\nثامنها: معنى \"تستطيع\": تقوى وتقدر كما سلف، وفي بعض روايات الحديث (^٢): وهل أتيتُ إلا من قبل الصوم (^٣). فاقتضى ذَلِكَ\n_________\n(^١) رواه مسلم (٥٣٧)، وأحمد ٥/ ٤٤٨.\n(^٢) ورد في هامش الأصل: خارج الصحيح.\n(^٣) لم أجد هذا اللفظ بنصه هكذا، وإنما وجدته بألفاظ أخرى مقاربة جدًا، وكلها من حديث سلمة بن صخر.\nفرواه الترمذي (٣٢٩٩) كتاب: تفسير القرآن، باب: ومن سورة المجادلة، وأحمد ٤/ ٣٧، ٥/ ٤٣٦، والدارمي ٣/ ١٤٥٩ - ١٤٦١ (٢٣١٩) كتاب: الطلاق، باب: في الظهارة، وابن الجارود ٣/ ٦٣ - ٦٤ (٧٤٤)، وابن خزيمة ٤/ ٧٣ - ٧٤ (٢٣٧٨) كتاب: الزكاة، باب: الرخصة في إعطاء الإمام المظاهر من الصدقة …، والحاكم في \"المستدرك\" ٢/ ٢٠٣ كتاب: الطلاق وقال: صحيح على شرط مسلم ولم يخرجاه، والبيهقي في \"سننه\" ٧/ ٣٩٠ كتاب: الظهار، باب: لا يجزي أن يطعم أقل من ستين مسكينًا كل مسكين مدًا من طعام بلده، وابن بشكوال في \"غوامض الأسماء المبهمة\" ١/ ٢١٢ - ٢١٣، وابن الجوزي في \"التحقيق\" ٢/ ٢٩٧ (١٧٢٢) والمزي في \"تهذيب الكمال\" ١١/ ٢٨٩ - ٢٩٠، وذلك بلفظ: وهل أصابني ما أصابني إلا في الصيام. والحديث صححه الألباني في \"الإرواء\" (٢٠٩١).\nورواه أبو داود (٢٢١٣) كتاب: الطلاق، باب: في الظهار، وذلك بلفظ: وهل أصبت الذي أصبت إلا من الصيام.\nورواه ابن شيبة في \"تاريخ المدينة المنورة\" ٢/ ٣٩٦ - ٣٩٨، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٢٠١ - ٢٠٢ (٢١٨٥)، والطبراني ٧/ ٤٣ - ٤٤ (٦٣٣٣)، وذلك بلفظ: ما دخل علي من البلاء إلا من قبل الصوم.\nقال المصنف -﵀-: قال الرافعي: في رواية أنه - ﵇ - قال له: (صم شهرين) فقال: هل أتيت ألا من قبل الصوم؟\nقلت: غريب والمعروف أنه قال: لا أستطيع ذلك. اهـ \"خلاصة البدر المنير\" ١/ ٣٢٩. =","vol":"13","page":272},{"text":"عدم استطاعته بسبب شدة الشبق، والأصح عندنا أن له العدول عن الصوم إلى الإطعام بسبب ذَلِكَ.\nتاسعها: رواية مالك في \"الموطأ\" فأمره - ﵇ - أن يكفر بعتق رقبة أو صيام أو إطعام (^١) بـ (أو) كما أسلفناه. قال أبو عمر: لم يختلف رواة \"الموطأ\" على مالك بلفظ التخيير، وتابعه ابن جريج وأبو إدريس عن ابن شهاب، وكذلك رواه أبو بكر بن أبي أويس، عن سليمان، بن بلال، عن يحيى بن سعيد، عن ابن شهاب (^٢).\nوقال ابن قدامة: دلالة الترتيب الحديث الصحيح رواه معمر ويونس والأوزاعي، والليث وموسى بن عقبة وعبيد الله بن عمر، وعراك بن مالك وإسماعيل بن أمية ومحمد بن أبي عتيق وغيرهم (^٣). زاد أبو عمر: ابن عيينة وشعيب بن حمزة وعبد الرحمن بن خالد بن مسافر وإبراهيم بن سعد والحجاج بن أرطأة وابن المعتمر، قال: وفي قول الشعبي والزهري أن على المفطر في رمضان عتق رقبة، أو إطعام ستين مسكينًا أو صيام شهرين متتابعين (^٤)، فأيقن مالك بالتخيير.\n_________\n= وقال الحافظ ابن حجر: قال ابن الصلاح: هذا اللفظ لا يعرف، وإن الذي وقع في الروايات إنه لا يستطيع ذلك. انتهى. وهذِه غفلة عما أخرجه البزار من طريق محمد بن إسحاق حدثني الزهري، عن حميد، عن أبي هريرة فذكر الحديث وفيه قال: \"صم شهرين\"، قال: يا رسول الله هل لقيت ما لقيت إلا من الصيام، ويؤيد ذلك ما ورد في حديث سلمة بن صخر عند أبي داود في قصة المظاهر زوجته أنه قال: وهل أصبت الذي أصبت إلا من الصيام اهـ \"التلخيص الحبير\" ٢/ ٢٠٧.\n(^١) \"الموطأ\" ص ١٩٨.\n(^٢) \"الاستذكار\" ١٠/ ٩٥.\n(^٣) \"المغني\" ٤/ ٣٨٠ - ٣٨١.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ١٩٧ (٧٤٦٨) عن الزهري، وقد ذكرهما ابن عبد البر في \"الاستذكار\" ١٠/ ٩٦ - ٩٧.","vol":"13","page":273},{"text":"قال ابن قدامة: والآخذ بهذا أولى من رواية مالك. قلت: محمد الزهري اتفقوا على روايته، هكذا سواهما فيما علمنا واحتمال القسمة فيهما أكثر من احتماله في سائر أصحابه (^١)، وقد أسلفنا زيادة على ذَلِكَ فليح بن سليم، وعمرو بن عثمان.\nعاشرها: أجمعوا كما قال (أبو عمر) (^٢) ابن عبد البر: أن المجامع في قضاء رمضان لا كفارة عليه، حاشى قتادة وحده، وأجمعوا أيضًا أن المفطر في قضاء رمضان لا يقضيه إلا ابن وهب، وأجمعوا أن من وطئ فكفر ثم وطئ في يوم آخر فيه أنه عليه كفارة أخرى، وأجمعوا على أنه ليس على من وطئ مرارًا في يوم واحد إلا كفارة واحدة، فإن وطئ في يوم من رمضان ولم يكفر حتى وطئ في يوم آخر، فذهب الأربعة خلا أبا حنيفة أن عليه لكل يوم كفارة -كفر أو لم يكفر. وقال أبو حنيفة: عليه كفارة واحدة إذا وطئ قبل أن يكفر (^٣)، وقال الثوري: أحب إليَّ أن يكفر- عن كل يوم، وأرجو أن تجزئه كفارة واحدة ما لم يكفر.\nحادي عشرها: ذكر البدنة في هذا الحديث لا أعلمه روي عن رسول الله - ﷺ - مسندًا إلا من رواية ليث، عن مجاهد وعطاء جميعًا، عن أبي هريرة يرفعه: \"أعتق رقبة\" ثم قال: \"انحر بدنة\" ذكره البخاري في \"تاريخه\" عن ابن شريك، عن أبيه، عن ليث، وقال: لا يتابع عليه (^٤).\nوذكر عطاءً في كتاب \"الضعفاء\" أيضًا بهذا الحديث، وقال: لم يتابع عليه (^٥).\n_________\n(^١) \"المغني\" ٤/ ٣٨١.\n(^٢) علم فوقها في الأصل: (لا .. إلى).\n(^٣) \"التمهيد\" ٧/ ١٨١.\n(^٤) \"التاريخ الكبير\" ٦/ ٤٧٥.\n(^٥) \"الضعفاء\" ص ١٧٨ - ١٧٩ (٢٧٨).","vol":"13","page":274},{"text":"قال أبو عمر: وأحسن طرقه عندي ما حدثناه عبد الوارث، ثم ساقه من حديث جرير، عن ليث، عن مجاهد، عن أبي هريرة ثم ساقه، وقال: فقد وجدنا ذكر البدنة من غير رواية عطاء الخرساني، فلا وجه لإنكار من أنكر ذَلِكَ عليه، وما أعلم أحدًا أفتى ببدنة إلا عطاء والحسن (^١). وقال ابن حزم: فإن تعللوا في مرسل سعيد بأنه ذكر له بما رواه عطاء الخرساني عنه من ذَلِكَ فقال سعيد: كذب إنما قلت: قال له: \"تصدق بصدقة\" فإن الحسن وقتادة وعطاء بن أبي رباح قد رووه أيضًا مرسلًا (^٢). وفيه الهدي للبدنة وأما حديث هارون ابن عنترة، عن حبيب بن أبي ثابت، عن ابن عمر: أتى رجلٌ رسول الله - ﷺ - فقال: أفطرت عامة رمضان من غير عذر ولا سفر فقال له: \"أعتق رقبة\" قال: لا أجد. الحديث (^٣).\nفقال الرازيان: إنه خطأ وإنما هو حبيب، عن طلق، عن ابن المسيب، عن رسول الله - ﷺ - مرسلًا، قال عبد الرحمن: قلت لأبي: ممن الوهم؟ قال: لا أدري (^٤).\n_________\n(^١) \"التمهيد\" ٢١/ ١١.\n(^٢) \"المحلى\" ٦/ ١٩٠.\n(^٣) رواه أبو يعلى في \"مسنده\" ١٠/ ٨٩ - ٩٠ (٥٧٢٥)، والطبراني في \"الأوسط\" ٨/ ١٣١ - ١٣٢ (٨١٨٤) وقال: لم يرو هذا الحديث عن حبيب إلا هارون، تفرد به: الصباح بن محارب اهـ.\nوهو بالسند المذكور، لكن فيه أن الرجل قال: يومًا من رمضان، بدل: عامة رمضان كما ذكره المصنف وكما في \"علل ابن أبي حاتم\" ١/ ٢٢٤.\nوالحديث أورده الهيثمي في \"المجمع\" ٣/ ١٦٧ - ١٦٨ وقال: رواه أبو يعلى والطبراني في الكبير والأوسط ورجاله ثقات اهـ.\n(^٤) \"علل ابن أبي حاتم\" ١/ ٢٢٤.","vol":"13","page":275},{"text":"خاتمة:\nمن الفوائد الجليلة في بعض طرقه \"فأعتق رقبة\"، \"فصم شهرين\"، و\"فأطعم ستين مسكينًا\"، على الأمر. وقال في آخره: \"فأنتم إذً\" (^١).\nومن تراجمه عليه: باب: نفقة المعسر على نفسه (^٢)، وأخرجاه أيضًا من حديث عائشة (^٣)، واعلم أن حديث المجامع قد أفرد بالتأليف (^٤) في مجلدين، وقد ذكرنا عيونًا منه هنا وفي \"شرح العمدة\" أيضًا\nفليراجع (^٥).\n_________\n(^١) سيأتي برقم (٦٠٨٧) كتاب: الأدب، باب: التبسم والضحك، و(٦١٦٤) باب: ما جاء في قول الرجل: ويلك.\n(^٢) سيأتي برقم (٥٣٦٨) كتاب: النفقات.\n(^٣) سلف برقم (١٩٣٥) باب: إذا جامع في رمضان، ورواه مسلم (١١١٢) كتاب: الصيام، باب: تغليظ تحريم الجماع في نهار رمضان على الصائم.\n(^٤) ورد بهامش الأصل تعليق نصه: لعز الدين قاضي الأشمونية، كذا قال شيخنا المصنف، وقد رأيت أنا بالقاهرة بسوق الكتب قطعة من الكلام عليه فيها ثلاثمائة وتسعة وثلاثون فائدة، ولم ينقطع الكلام، فلم أعلم لمن هي، والظاهر أنها للمذكور.\n(^٥) انظر: \"الإعلام بفوائد عمدة الأحكام\" ٥/ ٢٠٨ - ٢٥٤.","vol":"13","page":276},{"text":"<span data-type='title' id=toc-1451>٣٢ - باب الحِجَامَةِ وَالقَيْءِ لِلصَّائِمِ</span>\nقال البخاري: قَالَ لِي يَحْيَى بْنُ صَالِحٍ: حَدَّثَنَا مُعَاوِيَةُ بْنُ سَلاَّمٍ، حَدَّثَنَا يَحْيَى، عَنْ عُمَرَ بْنِ الحَكَمِ بْنِ ثَوْبَانَ، سَمِعَ أَبَا هُرَيْرَةَ يقول: إِذَا قَاءَ فَلَا يُفْطِرُ، إِنَّمَا يُخْرِجُ وَلَا يُولِجُ. وَيُذْكَرُ عَنْ أَبِي هُرَيْرَةَ أَنَّهُ يُفْطِرُ. وَالأَوَّلُ أَصَحُّ. وَقَالَ ابْنُ عَبَّاسٍ وَعِكْرِمَةُ: الفطر مِمَّا دَخَلَ، وَلَيْسَ مِمَّا خَرَجَ. وَكَانَ ابْنُ عُمَرَ يَحْتَجِمُ وَهُوَ صَائِمٌ، ثُمَّ تَرَكَهُ، فَكَانَ يَحْتَجِمُ بِاللَّيْلِ. وَاحْتَجَمَ أَبُو مُوسَى لَيْلًا. وَيُذْكَرُ عَنْ سَعْدٍ وَزَيْدِ بْنِ أَرْقَمَ وَأُمِّ سَلَمَةَ: احْتَجَمُوا صِيَامًا. وَقَالَ بُكَيْرٌ، عَنْ أُمِّ عَلْقَمَةَ: كُنَّا نَحْتَجِمُ عِنْدَ عَائِشَةَ فَلَا تَنْهَى. وَيُرْوَى عَنِ الحَسَنِ، عَنْ غَيْرِ وَاحِدٍ مَرْفُوعًا: \"أَفْطَرَ الحَاجِمُ وَالمَحْجُومُ\". وَقَالَ لِي عَيَّاشٌ: حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا يُونُسُ، عَنِ الحَسَنِ مِثْلَهُ. قِيلَ لَهُ: عَنِ النَّبِيِّ - ﷺ -؟ قَالَ نَعَمْ. ثُمَّ قَالَ اللهُ أَعْلَمُ.\n\n١٩٣٨ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - احْتَجَمَ وَهْوَ مُحْرِمٌ، وَاحْتَجَمَ وَهْوَ صَائِمٌ. [انظر: ١٨٣٥ - مسلم: ١٢٠٢ - فتح: ٤/ ١٧٤]\n\n١٩٣٩ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَهُوَ صَائِمٌ. [انظر: ١٨٣٥ - فتح: ٤/ ١٧٤]\n\n١٩٤٠ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ ثَابِتًا البُنَانِيَّ يَسْأَلُ قَالَ: سُئِلَ أَنَسَ بْنَ مَالِكٍ ﵁: أَكُنْتُمْ تَكْرَهُونَ الحِجَامَةَ لِلصَّائِمِ؟ قَالَ: لَا، إِلَّا مِنْ أَجْلِ الضَّعْفِ. وَزَادَ شَبَابَةُ: حَدَّثَنَا شُعْبَةُ: عَلَى عَهْدِ النَّبِيِّ - ﷺ -. [فتح: ٤/ ١٧٤]","vol":"13","page":277},{"text":"ثم ساق حديث ابن عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - احْتَجَمَ وَهْوَ مُحْرِمٌ، وَاحْتَجَمَ وَهْوَ صَائِمٌ. وفي رواية أخرى: احْتَجَمَ وَهُوَ صَائِمٌ.\nحدَثنَا آدم بْنُ أَبِي إِيَاسٍ ثَنَا شُعْبَةُ: سَمِعْتُ ثَابِتًا البُنَانِيَّ: سُئِلَ أَنَسُ ابْنُ مَالِكٍ أَكُنْتُمْ تَكْرَهُونَ الحِجَامَةَ لِلصَّائِمِ؟ قَالَ: لَا، إِلَّا مِنْ أَجْلِ الضَّعْفِ. وَزَادَ شَبَابَةُ: حَدَّثنَا شُعْبَةُ: عَلَى عَهْدِ النَّبِيِّ - ﷺ -.\nالشرح:\nأما قول أبي هريرة الأول ففي القيء أنه لا يفطر، فقد روي مرفوعًا من حديث محمد بن سيرين عنه قال: قال رسول الله - ﷺ -: \"من ذرعه القيء وهو صائم فليس عليه قضاء، ومن استقاء فليقض\" رواه أصحاب السنن الأربعة، وقال الترمذي: حسن غريب (^١). وصححه ابن حبان والدارقطني والحاكم (^٢)، وقال البخاري: لا يعرف إلا من هذا الطريق ولا أراه محفوظًا.\nوروى معاوية بن سلام عن يحيى بن أبي كثير، قال: أخبرني عمر بن الحكم بن ثوبان أنه سمع أبا هريرة يقول: إذا قاء أحدكم فلا يفطر فإنما يخرج ولا يدخل (^٣)، وهذا عندهم أصح موقوفًا على أبي هريرة، كما ذكره البخاري.\nوقد قام الإجماع على أن من ذرعه القيء لا قضاء عليه، ونقل ابن المنذر الإجماع أن الاستقاءة مفطرة (^٤)، ونقل العبدري، عن أحمد أنه قال: من تقيأ فاحشًا أفطر.\n_________\n(^١) تقدم تخريجه قريبًا باستيفاء، وهو عند أبي داود (٢٣٨٠) والترمذي (٧٢٠)، والنسائي في \"الكبرى\" ٢/ ٢١٥ (٣١٣٠) وابن ماجه (١٦٧٦).\n(^٢) تقدم.\n(^٣) \"التاريخ الكبير\" ١/ ٩١ - ٩٢.\n(^٤) \"الإجماع\" ص ٥٩.","vol":"13","page":278},{"text":"وقال ابن بطال: اختلف فيمن استقاء فأفطر، قال الليث والثوري والأربعة بالقضاء، وعليه الجمهور، وروي ذَلِكَ عن عليٍّ وابن عمر وأبي هريرة (^١). وعن ابن مسعود وابن عباس أنه لا يفطر.\nلكن في ابن أبي شيبة بإسناده عن ابن عباس أنه إذا تقيأ أفطر (^٢).\nونقل ابن التين عن طاوس عدم القضاء (^٣)، قال: وبه قال ابن بكير.\nوقال ابن حبيب: لا قضاء عليه في التطوع دون الفرض (^٤).\nوقال الأوزاعي وأبو ثور: عليه أيضًا الكفارة مثل كفارة الآكل عامدًا في رمضان، وهو قول عطاء (^٥)، واحتجوا بحديث أبي الدرداء أنه - ﵇ - قاء فأفطر، رواه أبو داود والنسائي وصححه ابن حبان والحاكم وغيرهما (^٦)، وأُعِلّ.\n_________\n(^١) رواها ابن أبي شيبة ٢/ ٢٩٨ (٩١٨٧ - ٩١٨٩) وانظر: \"شرح ابن بطال\" ٤/ ٨٠ بتصرف.\n(^٢) ابن أبي شيبة ٢/ ٢٩٩ (٩١٩٦).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٢١٦ (٧٥٥٢) كتاب: الصيام، باب: القيء للصائم.\n(^٤) \"النوادر والزيادات\" ٢/ ٤٥.\n(^٥) ذكره ابن عبد البر في \"الاستذكار\" ١٠/ ١٨٤.\n(^٦) أبو داود (٢٣٨١) كتاب: الصوم، باب: الصائم يستقيء عامدًا، الترمذي (٨٧) كتاب: الطهارة، باب: ما جاء في الوضوء من القيء والرعاف، النسائي في \"الكبرى\" ٢/ ٢١٣ - ٢١٥ (٣١٢٠ - ٣١٢٩) كتاب: الصيام، في الصائم يتقيأ، \"ابن حبان\" ٣/ ٣٧٧ (١٠٩٧) كتاب: الطهارة، باب: نواقض الوضوء، الحاكم في \"المستدرك\" ١/ ٤٢٦ كتاب: الصوم، وقال الترمذي في \"العلل الكبير\" ١/ ١٦٨: سألت محمدًا عن هذا الحديث، فقال: جود حسين المعلم هذا الحديث، قال أبو عيسى: حديث معمر خطأ اهـ.\nوقال في \"سننه\" ١/ ١٤٦: روى معمر هذا الحديث عن يحيى بن أبي كثير فأخطأ فيه، فقال: عن يعيش بن الوليد، عن خالد بن معدان، عن أبي الدرداء، ولم يذكر =","vol":"13","page":279},{"text":"قال أبو عمر: ليس بالقوي (^١).\nقالوا: وإذا كان القيء يفطر الصائم فعلى من تعمده ما على من تعمد الأكل والشرب والجماع، وتأوله الفقهاء على أن معنى قاء: استقاء. قال الطحاوي: ويجوز أن يكون قوله: قاء فأفطر، أي: قاء فضعف فأفطر.\nوقد روى فضالة بن عبيد أنه - ﵇ - دعا بإناء فشرب، فقيل له: يا رسول الله، هذا يوم كنت تصومه؟ قال: \"أجل إني قئت فأفطرت\". وهذا معناه: ولكني قئت فضعفت عن الصيام فأفطرت، وليس في هذين الحديثين أن القيء كان مفطرًا له إنما فيهما أنه قاء فأفطر بعد ذَلِكَ (^٢).\n_________\n= فيه الأوزاعي، وقال: عن خالد بن معدان، وإنما هو معدان بن أبي طلحة. اهـ.\nورواه البيهقي في \"سننه\" ١/ ١٤٤ كتاب: الطهارة، باب: ترك الوضوء من خروج الدم من غير مخرج الحدث، وقال: إسناد هذا الحديث مضطرب، واختلفوا فيه اختلافًا شديدًا، ورواه في ٤/ ٢٢٠ كتاب: الصيام، باب: من ذرعه القيء لم يفطر ومن استسقاء أفطر، وقال: حديث مختلف في إسناده، فإن صح فهو محمول على ما لو تقيأ عامدًا. اهـ.\nوخالف البيهقيَّ جماعات فصححوه، قال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه؛ لخلاف بين أصحاب عبد الصمد فيه، قال بعضهم عن يعيش بن الوليد، عن أبيه، عن معدان، وهذا وهم قائله، فقد رواه حرب بن شداد وهشام الدستوائي عن يحيى بن أبي كثير على الاستقامة اهـ.\nوقال الحافظ: قال ابن مسنده: إسناده صحيح متصل، وتركه الشيخان لاختلاف في إسناده اهـ \"التلخيص الحبير\" ٢/ ١٩٠، ونقل أيضًا تصحيح ابن مسنده له المصنف في \"خلاصة البدر المنير\" ١/ ٣٢٠. وللألباني بعد تصحيحه له في \"صحيح أبي داود\" (٢٠٦٠) بحث نفيس فانظره فإنه شفي وكفى، يرحمه الله.\n(^١) \"الاستذكار\" ١٠/ ١٢٧.\n(^٢) \"شرح معاني الآثار\" ٢/ ٩٦ - ٩٧، وقد روى حديث فضالة بسنده.\nورواه أيضًا ابن ماجه (١٦٧٥) كتاب الصيام، باب ما جاء في الصائم يقيء، وأحمد ٦/ ١٨، ٢٠، ٢١، والطحاوي أيضًا في \"شرح مشكل الآثار\" ٢/ ٦٤٢ =","vol":"13","page":280},{"text":"وقوله: إنما يخرج ولا يولج. يصح، كما قال ابن التين في غير المني؛ لأن المني يلتذ بخروجه.\nوأما أثر ابن عباس: الفطر مما دخل وليس مما خرج، فأخرجه ابن أبي شيبة عن وكيع، عن الأعمش، عن أبي ظبيان، عن ابن عباس في الحجامة للصائم فقال: الفطر مما يدخل وليس مما يخرج (^١)، زاد البيهقي: والوضوء مما يخرج وليس مما يدخل (^٢).\nوأما أثر عكرمة مثله فأخرجه ابن أبي شيبة أيضًا، عن هشيم، عن حصين، عنه به (^٣). وقد أسلفنا في باب: من لم ير الوضوء إلا من المخرجين، أنه روي عن علي وابن عباس: الوضوء مما خرج (^٤)،\n_________\n= (١٣٦٣) تحفة، والطبراني ١٨/ ٣٠٣ (٧٧٩)، ١٨/ ٣١٦ (٨١٧ - ٨١٩)، والدارقطني ٢/ ١٨٢، والبيهقي في \"سننه\" ٤/ ٢٢٠ كتاب: الصيام، باب: من ذرعه القيء لم يفطر ..، وابن عساكر في \"تاريخ دمشق\" ١٢/ ٣٦ - ٣٧، وضعفه الألباني في \"ضعيف ابن ماجه\" (٣٦٩).\nقلت: في إسناده محمد بن إسحاق وهو مدلس وقد عنعنه، وقد رواه عن يزيد بن أبي حبيب، عن أبي مرزوق، عن فضالة، وفي غير رواية ابن إسحاق زِيْدَ: حنش الصنعاني بين أبي مرزوق وفضالة، وهو الصواب؛ لذا أعل أبو حاتم حديث ابن إسحاق الساقط من إسناده حنش، في \"العلل\" ١/ ٢٣٨ (٦٩١) فقال: بين أبي مرزوق وفضالة حنش الصنعاني من غير رواة ابن إسحاق اهـ.\n(^١) \"المصنف\" ٢/ ٣٠٨ (٩٣١٩) كتاب: الصيام، من رخص للصائم أن يحتجم.\n(^٢) \"سنن البيهقي\" ٤/ ٢٦١ كتاب: الصيام، باب: الإفطار بالطعام ..\n(^٣) \"المصنف\" ٢/ ٣٠٨ (٥/ ٩٣).\n(^٤) حديث عبد الله بن عباس رواه عبد الرزَّاق في \"المصنف\" ١/ ٣٢ (١٠٠) كتاب: الطهارة، باب: من يطأ نتنًا يابسًا أو رطبًا، وابن أبي شيبة في \"المصنف\" ١/ ٥٢ (٥٣٥، ٥٣٨) كتاب: الطهارات، باب: من كان لا يتوضأ مما مست النار، والبيهقي ١/ ١١٦ كتاب: الطهارة، باب: الوضوء من الدم، وضعفه الحافظ في \"التلخيص\" ١/ ١١٧ - ١١٨. =","vol":"13","page":281},{"text":"وأنه روي مرفوعًا عنهما ولا يثبت (^١).\n_________\n= وحديث علي رواه البيهقي ١/ ١٥٧ كتاب: الطهارة، باب: ترك الوضوء مما مست النار.\n(^١) لم أجده من حديث علي مرفوعًا، إنما وجدته من حديث ابن عباس فقط، رواه ابن عدي في \"الكامل\" ٥/ ٣٩ من حديث إدريس بن يحيى، عن الفضل بن مختار، عن ابن أبي ذئب، عن شعبة، عن ابن عباس مرفوعًا.\nومن هذا الطريق رواه أبو نعيم في \"الحلية\" ٨/ ٣٢٠، والبيهقي في \"سننه\" ١/ ١١٦ - ١١٧ كتاب: الطهارة، باب: الوضوء من الدم يخرج …، والديلمي في \"الفردوس\" ٤/ ٤٢٦ (٧٢٤٢)، والحديث ضعفه وأعله غير واحد، قال ابن عدي: وهذا لعل البلاء فيه من الفضل بن المختار هذا لا من شعبة؛ لأن الفضل فيما يرويه له غير حديث منكر، والأصل في هذا الحديث أنه موقوف من قول ابن عباس اهـ.\nوقال أبو نعيم في \"الحلية\": غريب من حديث ابن أبي ذئب لم نكتبه إلا من حديث الفضل، وعنه إدريس بن يحيى الخولاني. اهـ.\nوقال البيهقي: لا يثبت.\nورواه ابن الجوزي في \"العلل المتناهية\" ١/ ٣٦٦ (٦٠٦) وقال: هذا حديث لا يصح أمَّا شعبة فهو مولى ابن عبَّاس، قال مالك: ليس بثقة، وقال يحيى: لا يكتب حديثه، وقال ابن عدي: لعلَّ البلاء في هذا الحديث من الفضل بن المختار لا من شعبة؛ لأنَّ أحاديثه منكرة والأصل في هذا أنَّه موقوف. اهـ.\nوقال العجلوني في \"كشف الخفاء\" ٢/ ٣٣٦ (٢٨٩٩) سنده ضعيف اهـ.\nوقال الألباني في \"الضعيفة\" (٩٥٩): منكر. وقد أفاد وأجاد في الكلام عليه، فراجعه.\nوروى الطبراني في \"الكبير\" كما في \"المجمع\" ١/ ٢٥٢ بسند أضعف من السالف عن أبي أمامة مرفوعًا: \"إنما الوضوء علينا مما خرج وليس علينا مما يدخل\"، وقال الهيثمي: فيه: عبيد الله بن زحر، عن علي بن يزيد وهما ضعيفان لا يحل الاحتجاج بهما.\nوقال عنه الألباني في \"الضعيفة\" (٩٦٠): ضعيف جدًّا.","vol":"13","page":282},{"text":"قال ابن عبد البر: أجمعوا على أن ألا يقال للخارجة من البدن جميعًا -نجسة كانت أو غيرها- أنها لا تفطر بخروجها من البدن، فكذلك الدم في الحجامة وغيرها (^١).\nوأثر ابن عمر رواه ابن أبي شيبة عن ابن علية، عن أيوب، عن نافع أن ابن عمر، كان، فذكره (^٢).\nوحَدَّثَنَا وكيع، عن هشام بن الغاز، وحَدَّثَنَا ابن إدريس، عن يزيد، عن عبيد الله، عن نافع بزيادة: لا أدري لأي شيء تركه، كرهه أو لضعف (^٣).\nوهو في \"الموطأ\" عن نافع أنه احتجم وهو صائم، ثم ترك ذَلِكَ، فكان إذا صام لم يحتجم حَتَّى يفطر (^٤).\nوأثر أبي موسى أخرجه ابن أبي شيبة أيضًا، عن محمد بن أبي عدي، عن محمد، عن بكر، عن أبي العالية قال: دخلت على أبي موسى -وهو أمير البصرة- مساءً فوجدته يأكل تمرًا كامخا وقد احتجم، فقلت له: ألا تحتجم بنهار؟ قال: أتأمرني أن أهريق دمي وأنا صائم؟ (^٥).\nوأخرجه الحاكم في \"مستدركه\" من طريق مطر عن بكر بن عبد الله قال: عن أبي رافع قال: دخلت على أبي موسى .. فذكره، وفي آخره: سمعت النبي - ﷺ - يقول: \"أفطر الحاجم والمحجوم\"، ثم قال: صحيح\n_________\n(^١) \"الاستذكار\" ١٠/ ١٢٦.\n(^٢) \"المصنف\" ١/ ٣٠٩ (٩٣٢٥).\n(^٣) \"المصنف\" ١/ ٣١٠ (٩٣٣٦).\n(^٤) \"الموطأ\" ص ١٩٩ كتاب: الصيام، باب: الحجامة للصائم.\n(^٥) \"المصنف\" ٢/ ٣٠٨ (٩٣٠٧).","vol":"13","page":283},{"text":"على شرط الشيخين، وقال ابن المديني: صحيح (^١). وخالف النسائي فقال: خطأ، وقد روي موقوفًا وفيه اختلاف، ووقفه حفص، عن سعيد، عن مطر ولم يرفعه (^٢).\nوتردد أبو زرعة في وقفه ورفعه (^٣)، وقضى أبو حاتم بوقفه (^٤). وأثر سعد وهو ابن أبي وقاص فيما ذكره البيهقي من حديث محمد بن جحادة، عن يونس، عن أبي الخصيب، عن مصعب بن سعد عنه. وفي \"الموطأ\" عن ابن شهاب أن سعد بن أبي وقاص كان يحتجم وهو صائم (^٥). قال أبو عمر: ورواه عفان، عن عبد الواحد بن زياد، عن عثمان بن حكيم، عن عامر بن سعد قال: كان أبي يحتجم وهو صائم (^٦)، وإسناده صحيح فلا ينبغي أن يمرض كما فعل البخاري. وأثر زيد بن أرقم أخرجه ابن أبي شيبة عن يعلى بن عبيد، عن يونس بن عبد الله الجرمي، عن دينار قال: حجمت زيد بن أرقم وهو صائم، وأثر أم سلمة رواه ابن أبي شيبة، عن يزيد بن هارون، أنا سفيان، عن فرات، عن مولى لأم سلمة أنه رأى أم سلمة تحتجم وهي صائمة (^٧). قال ابن أبي حاتم: ورواه شريك، عن فرات القزاز، عن قيس بن أبي حازم قال: رأيت أم سلمة- الحديث، فقال: أبي هذا خطأ إنما هو فرات مولى أم سلمة عنها (^٨).\n_________\n(^١) \"المستدرك\" ١/ ٤٢٩ - ٤٣٠ كتاب: الصوم.\n(^٢) \"السنن الكبرى\" ٢/ ٢٣١.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٣٥.\n(^٤) \"العلل\" ١/ ٢٣٤.\n(^٥) \"الموطأ\" ص ١٩٩ كتاب: الصيام، باب: الحجامة للصائم.\n(^٦) \"الاستذكار\" ١٠/ ١١٨.\n(^٧) \"المصنف\" ٢/ ٣٠٩ (٩٣٣٤ - ٩٣٣٥).\n(^٨) \"علل ابن أبي حاتم\" ١/ ٢٣١.","vol":"13","page":284},{"text":"وبكير -في أثر عائشة- هو ابن الأشج، وأم علقمة هي أم ابن أبي علقمة سماها البخاري في بعض الأصول: مرجانة، وكذلك ابن حبان لما ذكرها في \"ثقاته\" (^١)، ورواه النسائي من حديث عطاء بن أبي رباح عنها عن رسول الله - ﷺ - (^٢)، وعن عطاء وعروة موقوفًا عليها (^٣).\nوأما حديث الحسن وغيره، فأخرجه النسائي عن زكريا بن يحيى، عن عمرو بن علي، عن عبد الرحمن، عن (أبي حرة) (^٤)، عن الحسن قال: قال رسول الله - ﷺ -: \"أفطر الحاجم والمحجوم\" قلت: عمن؟ قال: عن غير واحد من أصحاب النبي - ﷺ - عن النبي - ﷺ - (^٥). وحَدَّثَنَا زكرياء بن يحيى، عن محمد بن منصور، عن بشر بن السري، وعن أبي بكر بن علي، عن شريح بن يونس، عن أبي قطن، كلاهما عن أبي حرة، عن الحسن، عن غير واحد من الصحابة، ولم يقل: عن النبي - ﷺ -. قال: وعن محمد بن عبد الأعلى، عن معتمر بن سليمان، عن أبيه عن الحسن كذلك، وحَدَّثَنَا أبو بكر بن علي، عن يعقوب بن إبراهيم، عن بشر بن المفضل، عن يونس بن عبيد، عن الحسن، قوله (^٦)، وساقه البيهقي من طريق (أحمد) (^٧) بن فارس: حَدّثَنَا البخاري: حَدَّثَني عياش، فذكره، ثم ساقه من حديث علي بن\n_________\n(^١) \"ثقات ابن حبان\" ٥/ ٤٦٦.\n(^٢) \"السنن الكبرى\" ٢/ ٢٢٨ (٣١٩١) كتاب: الصيام، الحجامة للصائم.\n(^٣) السابق ٢/ ٢٢٨ - ٢٢٩ (٣١٩٢ - ٣١٩٣).\n(^٤) كذا في الأصل، وفي \"سنن النسائي الكبرى\" ٢/ ٢٢٤: أبي حمزة.\n(^٥) \"السنن الكبرى\" ٢/ ٢٢٤ (٣١٦٨ - ٣١٦٩) كتاب: الصيام، باب: الحجامة للصائم.\n(^٦) \"السنن الكبرى\" ٢/ ٢٢٥ (٣١٧٣).\n(^٧) كذا في الأصل، وفي \"سنن البيهقي\" ٤/ ٢٦٥: أبو أحمد.","vol":"13","page":285},{"text":"المديني، ثنا المعتمر، عن أبيه، عن الحسن، عن غير واحد من الصحابة به، قال علي: رواه يونس، عن الحسن، عن أبي هريرة (^١). -أي: كما أسلفناه عند النسائي- ورواه قتادة، عن الحسن، عن ثوبان.\nرواه النسائي من حديث الليث عنه، وقال: ما علمت أن أحدًا تابع الليث على روايته (^٢).\nوقال ابن أبي حاتم عن أبيه أنه خطأ، ورواه قتادة عن الحسن (مرسلًا) (^٣)، ورواه أشعث عن الحسن، عن أسامة (^٤).\nوأما حديث ثوبان فإن ابن أبي عروبة يرويه عن قتادة، عن شهر، عن ابن عمر عنه (^٥)، ورواه بكير بن أبي السميط (^٦)، عن قتادة، عن أبي\n_________\n(^١) \"سنن البيهقي الكبرى\" ٤/ ٢٦٥ كتاب: الصيام، باب: الحديث الذي روي في الإفطار بالحجامة.\n(^٢) \"السنن الكبرى\" ٢/ ٢٢٢ (٣١٦٠) كتاب: الصيام، باب: الحجامة.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٢٦.\nورسمت (مرسل) في الأصول بلا ألف، وموقعها النصب بلا خلاف، وهي لغة ربيعة في كتابتها، وقد وقع في \"الصحيح\" سمعت أنسً، كذا بلا ألف.\nانظر: \"سر صناعة الإعراب\" ٢/ ٤٧٧ - ٤٧٩، \"شواهد التوضيح\" لابن مالك ص ٨٩، \"شرح مسلم\" للنووي ٢/ ٢٢٧.\n(^٤) رواه النسائي في \"الكبرى\" ٢/ ٢٢٣ (٣١٦٥) كتاب: الصيام، الحجامة للصائم، والبيهقي ٤/ ٢٦٥ كتاب: الصيام، باب: الحديث الذي روي في الإفطار بالحجامة.\n(^٥) رواه النسائي في \"الكبرى\" ٢/ ٢٢١ (٣١٥٧) من حديث همام، عن قتادة، عن شهر، عن ثوبان به، و٢/ ٢٢٢ (٣١٥٨) من حديث سعيد بن أبي عروبة، عن قتادة، عن شهر، عن عبد الرحمن بن غنم، عن ثوبان به، ليس في أحدهما ذكر ابن عمر عن ثوبان.\n(^٦) في هامش الأصل ما نصه: صدوق. قاله في \"الكاشف\".","vol":"13","page":286},{"text":"الخضيب، عن معدان عن ثوبان (^١)، ورواه يزيد بن هارون عن أيوب (عن) (^٢) أبي العلاء، عن قتادة، عن شهر، عن بلال، ورواه قتادة، عن أبي قلابة، عن أبي أسماء، عن ثوبان.\nوقول مكحول حَدَّثَني شيخ من الحي هو ابن أسماء.\nوقال الحازمي، عن الترمذي: سألت أبا زرعة عن حديث عطاء، عن أبي هريرة مرفوعًا، قال: هو حديث حسن (^٣).\nوقال الحاكم- لما رواه من حديث الأوزاعي: ثنا يحيى بن أبي كثير، حَدَّثَني أبو قلابة، حَدَّثَني أبو أسماء، حَدَّثَني ثوبان: صحيح على شرط الشيخين (^٤).\n_________\n(^١) النسائي في \"الكبرى\" ٢/ ٢٢٢ (٣١٥٩) من حديث بكير بن أبي السميط، عن قتادة، عن سالم، عن معدان بن أبي طلحة، عن ثوبان به، ليس فيه ذكر أبي الخضيب.\nوفي \"علل ابن أبي حاتم\" ١/ ٢٢٦ قال: وسألت أبي عن حديث: رواه الليث بن سعد، عن قتادة، عن الحسن، عن ثوبان، عن النبي - ﷺ - قال: \"أفطر الحاجمُ والمحجومُ\".\nقال أبي: هذا خطأ، رواه قتادة، عن الحسن، عن النبي - ﷺ -، وهو مرسل.\nورواه أشعث بن عبد الملك، عن الحسن، عن أسامة بن زيد، عن النبي - ﷺ -.\nوأما حديث ثوبان: فإن سعيد بن أبي عروبة يرويه عن قتادة، عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن ثوبان، عن النبي - ﷺ -.\nورواه بكير بن أبي السميط، عن قتادة، عن سالم بن أبي الجعد، عن معدان بن طلحة، عن ثوبان، عن النبي - ﷺ -.\nورواه يزيد بن هارون، عن أيوب أبي العلاء، عن قتادة، عن شهر بن حوشب، عن بلال، عن النبي - ﷺ -.\nورواه قتادة، عن أبي قلابة، عن أبي أسماء، عن ثوبان، عن النبي - ﷺ -.\n(^٢) كذا بالأصل، خطأ والصواب حذفها فهي كنية أيوب.\n(^٣) \"الاعتبار في الناسخ والمنسوخ\" للحازمي ص: ١٠٧.\n(^٤) \"المستدرك\" ١/ ٤٢٧.","vol":"13","page":287},{"text":"ورواه عطاء بن السائب، عن الحسن، عن معقل بن يسار (^١).\n_________\n(^١) قلت: اختلف في هذا الحديث فرواه بعضهم عن عطاء، عن الحسن، عن معقل بن يسار، وبعضهم عن عطاء، عن الحسن، عن معقل بن سنان.\nرواه من الأول النسائي في \"الكبرى\" ٢/ ٢٢٣ (٣١٦٦) كتاب: الصيام، باب: ما ينقض الصوم، وابن أبي شيبة ٢/ ٣٠٧ (٩٢٩٧) كتاب: الصيام، من كره أن يحتجم الصائم، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٨ (١٢٩٤) من حديث معقل بن يسار لكنه في ترجمة معقل بن سنان، والبزار كما في \"كشف الأستار\" (١٠٠١ - ١٠٠٢) - وقال: تفرد به عطاء وقد أصابه اختلاط ولا يجب الحكم بحديثه إذا تفرد به، والروياني في \"مسنده\" ٢/ ٣٢٤ (١٢٨٥)، والطبراني ٢٠/ ٢١٠ - ٢١١ (٤٨٢ - ٤٨٣)، وقال الهيثمي في \"المجمع\" ٣/ ١٦٩: فيه عطاء بن السائب وقد اختلط.\nورواه من الثاني أحمد ٣/ ٤٧٤، ٤٨٠، والنسائي في \"الكبرى\" ٢/ ٢٢٤ (٣١٦٧) - وقال: عطاء بن السائب كان قد اختلط، والطبراني ٢/ ٢٣٣ (٥٤٧)، وأورده الهيمثي في \"المجمع\" ٣/ ١٦٨ - ١٦٩ وقال: فيه عطاء بن السائب وقد اختلط اهـ.\nورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٩٨ كتاب: الصيام، باب: الصائم يحتجم، عن عطاء، عن الحسن، عن معقل الأشجعي، هكذا مهملًا.\nقال الترمذي: سألت محمدًا -أي البخاري- حديث الحسن عن معقل بن يسار أصح أو حديث معقل بن سنان؟ فقال: معقل بن يسار أصح. اهـ \"علل الترمذي الكبير\" ١/ ٣٦٤ - ٣٦٥.\nوقال أبو زرعة فيما نقله عنه العلائي في \"جامع التحصيل\" ص ١٦٤ وسئل: الحسن عن معقل بن يسار أو معقل بن سنان، فقال: معقل بن يسار أشبه، والحسن عن معقل بن سنان بعيد جدًا، وهذا يقتضي تثبيته السماع من معقل بن يسار اهـ وقال ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٩ وقد رواه من طريق محمد بن فضيل، عن عطاء، عن الحسن، عن معقل بن يسار: قد رووه عن ابن فضيل، عن معقل بن يسار، وهذا أثبت من حديث ابن فضيل، وروى غير ابن فضيل عن عطاء، عن الحسن، عن معقل بن سنان، وروى الحسن عن خمسة من أصحاب رسول الله - ﷺ -. =","vol":"13","page":288},{"text":"ورواه مطر، عن الحسن، عن علي (^١)، رواه النسائي أيضًا (^٢)، ورواه ابن شاهين من حديث الحارث عنه بلفظ: نهاني أن احتجم وأنا صائم (^٣).\nوروى النسائي من حديث سليمان بن معاذ، وفضيل، عن عطاء، وقال: كان عطاء اختلط ولا نعلم أن أحدًا روى هذا الحديث عنه\n_________\n= وقال الدارقطني: رواه عطاء بن السائب وعاصم الأحول، عن الحسن، عن معقل بن يسار، وقال بعضهم: عن عطاء فيه معقل بن سنان اهـ \"العلل\" ٣/ ١٩٤.\nوقال الزيلعي: قال صاحب \"التنقيح\": قال ابن المديني: رواه بعضهم عن عطاء، عن الحسن، عن معقل بن سنان، وبعضهم عن الحسن، عن معقل بن يسار، وبعضهم عن الحسن، عن أسامة، وبعضهم عن الحسن، عن علي، والحسن لم يسمع من عامة هؤلاء، ولا لقيه عندنا منهم ثوبان ومعقل بن سنان وأسامة … اهـ. \"نصب الراية\" ٢/ ٤٧٤.\nوقال الألباني وقد أورد كلام البخاري الذي ذكره عنه الترمذي كما أسلفناه قال: ويؤيد هذا رواية خالد الحذَّاء بسنده عن شداد المتقدمة عند السراج وسندها صحيح، وهي فائدة عزيزة لم أجد من ذكرها، وهي شاهد قوي لحديث معقل هذا، وإن كان في سنده انقطاع بينه وبين الحسن، وكان عطاء قد اختلط، فإن موافقة حديثه لرواية خالد قد دلت على أنه قد حفظ اهـ \"الإرواء\" ٤/ ٧٢.\n(^١) رواه من هذا الطريق ابن أبي شيبة ٧/ ٣٠٢ (٩٣٠٥)، والبزار كما في \"كشف الأستار\" (٩٩٦) والنسائي في \"الكبرى\" ٢/ ٢٢٣ (٣١٦٤) كتاب: الصيام، باب: ما ينقض الصيام، من طريق قتادة عن الحسن به، وأورده الهيثمي في \"المجمع\" ٣٢/ ١٦٩ وقال: فيه الحسن وهو مدلس، ولكنه ثقة اهـ.\nونقل الزيلعي في \"نصب الراية\" ٢/ ٤٧٤ عن صاحب \"التنقيح\" عن علي بن المديني أن الحسن لم يلق عليًا اهـ.\nقلت: وهذا الحديث قد جمع الشيخ الألباني طرقه في \"الإرواء\" (٩٣١) وبمجموعها صححه، فليراجع.\n(^٢) \"السنن الكبرى\" ٢/ ٢٢٣ (٣١٦٤).\n(^٣) \"الناسخ والمنسوخ\" لابن شاهين ص ٣٣٨ (٤١١).","vol":"13","page":289},{"text":"غير هذين على اختلافهما عليه، ففضيل يقول: معقل بن سنان، وسليمان يقول: يسار (^١). قال البيهقي: ورواه أشعث عن الحسن، عن أسامة بن زيد، عن النبي - ﷺ - (^٢)، رواه النسائي عن أحمد بن عبدة، عن سليم بن أخضر عنه، وقال: لم يتابعه أحد علمناه على روايته، وفيه اختلاف عن الحسن (^٣). وقال الحاكم: عن عثمان بن سعيد: صح عندي حديث \"أفطر الحاجم والمحجوم\" لحديث ثوبان وشداد بن أوس، وأقول به وسمعت أحمد يقول به، ويذكر أنه صح عنده حديث ثوبان وشداد (^٤)، ولفظه في حديث ثوبان: بينا النبي - ﷺ - بالبقيع في رمضان (^٥). وحديث شداد مثله، زاد: وهو آخذ بيدي لثمان عشرة خلت من رمضان (^٦).\nوفي \"علل الترمذي\" عن محمد: ليس في هذا الباب شيء أصح من حديث شداد وثوبان، قلت له: كيف بما فيهما من الاضطراب؟ فقال: كلاهما عندي صحيح؛ لأن يحيى بن أبي كثير روى عن أبي قلابة، عن أسماء، عن ثوبان، وعن أبي الأشعث، عن شداد روى الحديثين جميعًا، قال أبو عيسى: وهكذا ذكروا عن علي بن عبد الله، قال: وسألت محمدًا عن أحاديث الحسن في هذا الباب فقال: يحتمل أن يكون سمع من غير واحد، قلت: حديثه عن معقل بن يسار أصح أو ابن سنان؟ فقال: سنان أصح، ولم نعرفه إلا من حديث ابن السائب (^٧).\n_________\n(^١) \"السنن الكبرى\" ٢/ ٢٢٤ (٣١٦٦ - ٣١٦٧).\n(^٢) \"السنن الكبرى\" للبيهقي ٤/ ٢٦٥.\n(^٣) \"السنن الكبرى\" للنسائي ٢/ ٢٢٣ (٣١٦٥).\n(^٤) \"المستدرك\" ١/ ٤٣٠.\n(^٥) \"المستدرك\" ١/ ٤٢٧ كتاب: الصوم.\n(^٦) \"المستدرك\" ١/ ٤٢٨.\n(^٧) \"علل الترمذي الكبير\" ١/ ٣٦٢ - ٣٦٥.","vol":"13","page":290},{"text":"وفي \"سؤالات يوسف بن عبد الله الخوارزمي\" قال أحمد بن حنبل: في هذا حديث غير ثابت قلت: فهو قولك؟ قال: نعم. وكان مذهب إسحاق بن راهويه أيضًا، قال إسحاق: قد ثبت هذا من خمسة أوجه عن رسول الله - ﷺ -، وقال المروذي: قلت لأحمد: قالوا ليحي بن معين، وسألوه عن هذا، فقال: ليس فيها حديث يثبت، فقال: هذا كلام مجازفة. وقال الميموني: سألت يحيى بن معين عن الأحاديث في كراهة الحجامة للصائم كيف أسانيدها؟. قال: جياد كلها، قلت: فيقولون: هي مضطربة، قال: لا أقول: إنها مضطربة.\nوقال الحاكم في \"مستدركه\" عن أحمد: حديث ثوبان صحيح، أصح ما روي في هذا الباب، وقال إسحاق بن إبراهيم في حديث شداد: هذا إسناد صحيح تقوم به الحجة، وهذا الحديث قد صح بأسانيد، قال الحاكم: رحم الله إسحاق فقد حكم بالصحة لحديث ظاهر صحته وقال به، وقد اتفق الثوري وشعبة على روايته عن عاصم الأحول، عن أبي قلابة، وقال ابن المديني: حديث شداد رواه عاصم، عن أبي قلابة، عن أبي الأشعث، ورواه يحيى بن أبي كثير، عن أبي قلابة، عن أبي أسماء، عن ثوبان، ولا أري الحديثين إلا صحيحين، وقد يمكن أن يكون سمعه منهما جميعًا (^١).\nوقال أبو داود: سألت أحمد: أي حديث أصح في \"أفطر الحاجم والمحجوم\"؟ فقال: حديث ابن جريج، عن مكحول، عن شيخ من الحي مصدق، عن ثوبان (^٢).\n_________\n(^١) \"المستدرك\" ١/ ٤٢٨ - ٤٢٩.\n(^٢) \"مسائل أبي داود\" ص ٤٢٥ - ٤٢٦ (١٩٧١).","vol":"13","page":291},{"text":"وقال البيهقي في \"المعرفة\" -لما ذكر كلام علي-: زعم غيره أن حديث أبي أسماء وهم، والمحفوظ حديث أبي قلابة عن أبي الأشعث، عن شداد، وحديثه عن أبي أسماء، عن ثوبان (^١). ثم ذكر الحاكم حديث معمر، عن يحيى بن أبي كثير، عن إبراهيم بن عبد الله بن قارظ، عن السائب بن يزيد، عن رافع بن خديج رفعه: \"أفطر الحاجم والمحجوم\" وفي لفظ: \"والمستحجم\" وقال: قال أبو بكر محمد بن إسحاق: سمعت العباس بن عبد العظيم، سمعت علي بن المديني يقول: لا أعلم في الحاجم والمحجوم حديثًا أصح من هذا، ثم قال: تابعه معاوية بن سلام عن يحيى -قال: وليعلم طالب هذا العلم أن الإسنادين ليحيى بن أبي كثير، وحكم لأحدهما أحمد بالصحة، وحكم للآخر ابن المديني بالصحة، ولا يعلل أحدهما بالآخر (^٢)، قال أبو عبد الله: وهو حديث صحيح على شرط الشيخين (^٣).\nولما سأل الترمذي البخاري عن حديث معمر، عن يحيى، عن إبراهيم، قال: هو غير محفوظ، قال: وسألت إسحاق بن منصور عنه، فأبى أن يحدث به عن عبد الرزاق، وقال: هو غلط. قلت له: ما علته؟ قال: روى الدستوائي عن يحيى، عن إبراهيم بن قارظ، عن السائب بن يزيد، عن رافع بن خديج، عن النبي - ﷺ -: \"كسب الحجام خبيث\" الحديث (^٤). ولما ذكره في \"جامعه\" حسنه (^٥)، وفي بعض\n_________\n(^١) \"معرفة السنن والآثار\" ٦/ ٣١٩.\n(^٢) \"المستدرك\" ١/ ٤٢٨.\n(^٣) \"المستدرك\" ١/ ٤٣٠.\n(^٤) \"علل الترمذي الكبير\" ١/ ٣٦١.\n(^٥) الترمذي (١٢٧٥) كتاب: البيوع، باب: ما جاء في ثمن الكلب، والحديث بسنده ومتنه رواه مسلم (١٥٦٨/ ٤١) كتاب: المساقاة، باب: تحريم ثمن الكلب، =","vol":"13","page":292},{"text":"النسخ زيادة: صحيح، وقال: ذكر عن أحمد بن حنبل أنه قال: أصح شيء في هذا الباب حديث رافع (^١). وذكر ابن حبان في \"صحيحه\" حديث رافع وثوبان وشداد (^٢)، ثم قال: سمع أبو قلابة هذا الخبر عن أبي أسماء عن ثوبان، وسمعه عن أبي الأشعث، عن أبي أسماء، عن شداد، وهما طريقان محفوظان، وقد جمع شيبان بن عبد الرحمن بين الإسنادين، عن يحيى، عن أبي قلابة، عن أبي أسماء، عن ثوبان، وعن أبي الأشعث، عن أبي أسماء عن شداد، بلفظ: كنت أمشي مع النبي - ﷺ - في البقيع زمان الفتح. وفي لفظ: مر بمعقل بن يسار صبيحة ثمان عشرة من رمضان (^٣).\nوقال ابن حزم: صح من طريق ثوبان وشداد ومعقل بن سنان، وأبي هريرة ورافع بن خديج، وغيرهم عن رسول الله - ﷺ - أنه قال: \"أفطر الحاجم والمحجوم\" فوجب الأخذ به إلا أن يصح نسخه (^٤).\nوقال ابن عبد البر: صحح أهل العلم بالحديث حديث رافع، وثوبان وشداد، وهي أحسن ما روي في هذا المعنى، وأما حديث أسامة ومعقل وأبي هريرة فمعلولة كلها لا يثبت منها شيء من جهة النقل (^٥).\n_________\n= وحلوان الكاهن، ومهر البغي والنهي عن بيع السنور، من حديث يحيى بن أبي كثير، عن إبراهيم بن قارظ، به.\n(^١) \"سنن الترمذي\" ٣/ ١٣٦ بعد حديث (٧٧٤).\n(^٢) حديث رافع رواه ابن حبان ٨/ ٣٠٦ (٣٥٣٥) كتاب: الصوم، باب: حجامة\nالصائم، وحديث شداد ٨/ ٣٠٢ (٣٥٣٣)، وحديث ثوبان ٨/ ٣٠١ (٣٥٣٢).\n(^٣) \"صحيح ابن حبان\" ٨/ ٣٠٣.\n(^٤) \"المحلى\" ٦/ ٢٠٤.\n(^٥) \"الاستذكار\" ١٠/ ١٢٠ - ١٢٣ بتصرف.","vol":"13","page":293},{"text":"وحديث أبي هريرة ذكره ابن أبي حاتم في \"علله\" وقال في حديث رافع بن خديج: عندي باطل (^١).\nوروى ابن عبد البر عن سعد بن أبي وقاص مرفوعًا: \"أفطر الحاجم والمحجوم\"، ثم قال: حجامة سعد وهو صائم تضعف هذا الحديث.\nقال: وقد أنكروه على من رواه عن سعد؛ لما جاء عنه من طريق ابن شهاب وغيره أنه كان يحتجم وهو صائم. وهو حديث انفرد به داود بن الزبرقان، قال: وهو متروك عن محمد بن جحادة، عن مصعب بن سعد، عن أبيه، عن رسول الله - ﷺ -. قال: وقد جاء عن عائشة وابن عباس في ذَلِكَ ما لا يصح عنهما، بل الصحيح عن ابن عباس خلاف ذَلِكَ (^٢).\nولأبي داود من حديث عبد الرحمن بن أبي ليلى، حَدَّثَني رجل من الصحابة أن رسول الله - ﷺ - نهى عن الحجامة والمواصلة للصائم، ولم يحرمهما إبقاء على أصحابه (^٣).\nولابن أبي شيبة: رجال من الصحابة (^٤).\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٢٤٩.\n(^٢) \"الاستذكار\" ١٠/ ١١٨ - ١٢٣، وحديث سعد بن أبي وقاص رواه أيضًا ابن عدي في \"الكامل\" ٣/ ٥٦٨ في ترجمة: داود بن الزبرقان، عن محمد بن جحادة، عن عبد الأعلى عن مصعب بن سعد بن مالك عن أبيه سعد، مستشهدًا به على ضعف ابن الزبرقان، وقال الزيلعي: رواه الطبراني في الجزء الذي جمعه من أحاديث محمد بن جحادة، وهو جزء لطيف، جملته خمس عشرة ورقة: حدثنا الحسين بن إسحاق التستري، ثنا الحسن بن عمر بن شقيق، حدثنا داود بن الزبرقان، عن محمد بن جحادة، عن يونس بن الحصيب، عن مصعب به اهـ. \"نصب الراية\" ٢/ ٤٧٧.\n(^٣) أبو داود (٢٣٧٤) كتاب: الصوم، باب: الرخصة في الحجامة، وقال الحافظ في \"الفتح\" ٤/ ١٧٨: إسناده صحيح، والجهالة بالصحابي لا تضر. وصححه الألباني في \"صحيح أبي داود\" (٢٠٥٥).\n(^٤) \"المصنف\" ٢/ ٣٠٩ (٩٣٢٨) كتاب: الصوم، من رخص للصائم أن يحتجم.","vol":"13","page":294},{"text":"وفي \"علل ابن أبي حاتم\": سألت أبي عن حديث رواه ابن برقان عن أبي الزبير، عن جابر أن النبي - ﷺ - أمر أبا طيبة أن يحجمه في رمضان مع غيبوبة الشمس، فقال: حديث منكر، وجعفر بن برقان لا يصح له سماع من أبي الزبير، ولعل بينهما رجلًا ضعيفًا (^١). وذكره أبو عمر بلفظ: احتجم رسول الله - ﷺ - وهو صائم، وأشار إلى ضعفه (^٢)، وحديث ابن عباس في أنه - ﵇ - احتجم وهو محرم واحتجم وهو صائم، فهو من أفراده، وكذا حديث أنس بعده، ولم يذكر مسلم احتجام الصائم، وروي مرسلًا (^٣).\nقال الترمذي: رواه إسماعيل بن إبراهيم، عن أيوب، عن عكرمة، بإسقاطه أيضًا (^٤).\nوعند ابن أبي حاتم رواه شريك، عن عاصم الأحول، عن الشعبي، عن ابن عباس، وقال: قال أبي هذا خطأ، أخطأ فيه شريك، ورواه جماعة فلم يذكروا: صائمًا محرمًا، وإنما قالوا: احتجم وأعطى الحجام أجرة، فحدث شريك به من حفظه، وقد كان شيئًا حفظه فغلط فيه (^٥).\nوفي حديث عبيد بن إسحاق، عن قيس بن الربيع، عن منصور، عن\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٢٥٥.\n(^٢) \"الاستذكار\" ١٠/ ١١٩.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٢١٢ (٧٥٣٦) كتاب: الصوم، باب: الحجامة للصائم، وابن أبي شيبية ٢/ ٣٠٨ (٩٣١٥)، والنسائي في \"الكبرى\" ٢/ ٢٣٤ (٣٢٢٠ - ٣٢٢٣) كتاب: الصيام عن عكرمة، عن النبي - ﷺ - مرسلًا.\n(^٤) \"سنن الترمذي\" بعد حديث (٧٧٥).\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢٣٠ (٦٦٨).","vol":"13","page":295},{"text":"مجاهد، عن ابن عباس قال: وُثئت رجل رسول الله - ﷺ - فحجمها وهو محرم قال: قلت لأبي زرعة: الوهم من قيس أو من عبيد؟ فقال: ما أدري ما كان عبيد بذلك الثبت. قلت: فأحد يقول: عن ابن عباس، قال: لا أعلمه غير قيس (^١).\nوروى ابن سعد من حديث شعبة، عن الحكم، عن مقسم، عن ابن عباس أن رسول الله - ﷺ - احتجم بالقاحة وهو صائم (^٢)، وكذا رواه أبو السَّوَّار السُلمي عن أبي حاضر عنه (^٣)، ورواه أبو جعفر الرازي ومندل (^٤) وغيرهما عن يزيد بن أبي زياد، عن مقسم عنه أنه - ﵇ - احتجم وهو صائم (^٥).\n_________\n(^١) المصدر السابق ١/ ٢٢٨.\n(^٢) \"الطبقات الكبرى\" ١/ ٤٤٤.\nورواه أيضًا بهذا الإسناد أحمد ١/ ٢٤٤، ٣٤٤، ابن الجارود في \"المنتقى\" ٢/ ٣٧ - ٣٨ (٣٨٨) والبغوي في \"مسند ابن الجعد\" (٣١٨)، والخطيب في \"السابق واللاحق\" ص ٦٥ - ٦٦، وابن الجوزي في \"التحقيق\" ٢/ ٩٣ (١١٠٥)، وقال ابن الجعد في \"المسند\" ص ٦٢ (٣١٩) سمعت أحمد بن حنبل يقول: قال يحيى يعني ابن سعيد: قال شعبة: لم يسمع الحكم من مقسم، يعني حديث الحجامة.\n(^٣) \"الطبقات الكبرى\" ١/ ٤٤٦، وبهذا الإسناد رواه أسلم بن سهل الواسطي في \"تاريخ واسط\" ص ١٣٤، والطبراني ١٢/ ٢١١ (١٢٩١٩)، ١٢/ ٢٢٠ (١٢٩٤٣)\n(^٤) في الأصل: ومبدول، والمثبت من \"الطبقات\" ١/ ٤٤٥. وهو الصواب.\n(^٥) \"الطبقات الكبرى\" ١/ ٤٤٥ من طريق أبي جعفر ومندل؛ كلاهما عن يزيد بن أبي زياد، عن مقسم به، ورواه البغوي في \"مسند ابن الجعد\" ص ٤٣٨ (٢٩٩٤) والطبراني ١١/ ٤٠٣ (١٢١٣٩) من طريق أبي جعفر، عن يزيد، ورواه أيضًا ابن سعد في \"طبقاته\" ١/ ٤٤٥ من طريق عبد العزيز بن مسلم، عن يزيد، ورواه عبد الرزاق في \"المصنف\" ٤/ ٢١٣ (٧٥٤١) من طريق الثوري، عن يزيد، والطبراني ١١/ ٤٠٢ - ٤٠٣ (١٢١٣٧ - ١٢١٣٨ - ١٢١٤ - ١٢١٤١) من طريق الثوري، وشريك والحسن بن صالح ثلاثتهم عن يزيد بن أبي زياد.","vol":"13","page":296},{"text":"ورواه الحجاج، عن الحكم به: احتجم وهو صائم، فغشي عليه يومئذ، فلذلك كرهت الحجامة للصائم (^١).\nقال عكرمة: فنافق عند ذَلِكَ رجل (^٢).\nوفي \"المغني\": روى الجوزجاني زيادة فيه: فوجد لذلك ضعفًا شديدًا، فنهى رسول الله - ﷺ - أن يحتجم الصائم (^٣). ولابن سعد أيضًا من حديث هلال بن خباب، عن عكرمة، عن عبد الله أن رسول الله - ﷺ - احتجم وهو محرم من أكلة أكلها من شاة سمتها امرأة من أهل خيبر، فلم يزل شاكيًا (^٤).\nومن حديث عطاء ومجاهد أنه - ﵇ - احتجم وهو محرم من وجع (^٥).\nوفي كتاب الميموني عن شعبة: لم يسمع الحكم حديث مقسم في الحجامة.\nوقال مهنا: سألت أحمد عن حديث حبيب بن الشهيد، عن ميمون، عن ابن عباس أنه - ﵇ - احتجم وهو صائم محرم (^٦)؟ فقال: ليس بصحيح،\n_________\n(^١) \"الطبقات الكبرى\" ١/ ٤٤٤، وبهذا الإسناد رواه أحمد ١/ ٢٤٨، والطبراني ١١/ ٣٨٩ (١٢٠٨٦).\n(^٢) \"الطبقات الكبرى\" ١/ ٤٤٨.\n(^٣) \"المغني\" ٤/ ٣٥١.\n(^٤) \"الطبقات الكبرى\" ١/ ٤٤٥، وبهذا الإسناد رواه أحمد ١/ ٣٧٤، والنسائي في \"الكبرى\" ٤/ ٣٧٧ (٧٦٠٠).\n(^٥) \"الطبقات الكبرى\" ١/ ٤٤٦ ..\n(^٦) رواه من هذا الطريق الترمذي (٧٧٦) كتاب: الصوم، باب: ما جاء في الرخصة في الحجامة، وأحمد ١/ ٣١٥، والنسائي في \"الكبرى\" ٢/ ٢٣٥ (٣٢٣١) كتاب: الصيام، الحجامة للصائم، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٠١ كتاب: الصيام، باب: الصائم يحتجم، والطبراني في \"الأوسط\" ٣/ ٤٨ (٢٤٣٤) - =","vol":"13","page":297},{"text":"فقد أنكره يحيى بن سعيد على الأنصاري، وإنما كانت أحاديث ميمون عن ابن عباس نحو خمسة عشر حديثًا.\nوقال الأثرم: سمعت أبا عبد الله ذكر هذا الحديث فضعفه. قال مهنا: وسألته عن حديث قبيصة، عن سفيان، عن حماد، عن سعيد بن جبير عنه مثله. فقال: هو خطأ من قبل قبيصة، وقال يحيى: هو خطأ من قبله، وقال حنبل: قال أبي أحمدُ: هو في كتاب الأشجعي عن ابن جبير مرسل: أن النبي - ﷺ - احتجم وهو محرم لا يذكر فيه: صائمًا. قال مهنا: وسألت أحمد عن حديث ابن عباس: احتجم - ﵇ - وهو صائم محرم. فقال: ليس فيه: صائم، إنما هو: محرم، رواه أصحاب ابن عباس عنه، ولا يذكرون: صائمًا.\n_________\n= وقال: لم يرو هذا الحديث عن حبيب إلا الأنصاري- وأبو نعيم في \"الحلية\" ٤/ ٩٥، والعقيلي في \"الضعفاء الكبير\" ٤/ ٩١، والخطيب في \"تاريخ بغداد\" ٥/ ٤٠٩، ١٠/ ٨٩، ١٢/ ١٤١، وفي \"موضح أوهام الجمع والتفريق\" ٢/ ٨ - ٩، من حديث محمد بن عبد الله، عن حبيب، به.\nقال عبد الله بن أحمد بن حنبل: قال أبي وقال أبو خيثمة: أنكر معاذ ويحيى بن سعيد حديث الأنصاري -يعني محمد بن عبد الله-، عن حبيب بن الشهيد، عن ميمون بن مهران، عن ابن عباس: احتجم النبي - ﷺ - وهو محرم وصائم، سمعت أبي يقول: ميمون بن مهران أوثق من عكرمة، ميمون ثقة وذكره بخير اهـ. \"العلل ومعرفة الرجال\" ١/ ٣٢٠ (٥٥٦). وقال النسائي في \"الكبرى\" ٢/ ٢٣٦: هذا منكر ولا أعلم أحدًا رواه عن حبيب غير الأنصاري، ولعله أراد أن النبي - ﷺ - تزوج ميمونة، قال الخطيب البغدادي في \"تاريخه\" ٥/ ٤١٠: أخبرنا ابن الفضل: حدثنا عبد الله بن جعفر: حدثنا يعقوب بن سفيان، قال: سئل علي بن المديني عن هذا الحديث وقال: ليس من ذلك شيء؛ إنما أراد حديث حبيب، عن ميمون، عن يزيد الأصم: تزوج النبي - ﷺ - ميمونة محرمًا، وانظر: \"ضعيف أبي داود\" (٤٠٠٨) و\"الإرواء\" (٩٣٢) ففيه بحث نفيس فليراجع.","vol":"13","page":298},{"text":"وقال أبو عمر: وحسبك بحديث ابن عباس في ذَلِكَ فإنه لا مدفع فيه عند جماعة أهل العلم بالحديث، وكان ذَلِكَ عام حجة الوداع فيما صح عنه (^١).\nوفي \"الأوسط\" من حديث جابر: أمر النبي - ﷺ - أبا طيبة فوضع المحاجم مع غيبوبة الشمس ثم أمره مع إفطار الصائم فحجم (^٢).\nوأما حديث أنس فسلف أنه من أفراده، وأخرجه أبو نعيم من حديث محمد بن عبد الوهاب العسقلاني: ثنا أدم: ثنا شعبة، عن حميد قال: سمعت ثابتًا، عن أنس، ومن حديث جعفر بن محمد القلائسي بمثله. وأخرجه الإسماعيلي من حديث محمد هذا قال: ورواه علي بن سهل عن أبي النضر، عن شعبة به، قال: وفيه دليل على صحة ما رويناه عن آدم.\nوفي \"مصنف ابن أبي شيبة\" من حديث حميد: سُئل أنس عن الحجامة للصائم فقال: ما كنا نحسب يكره من ذَلِكَ إلا جهده (^٣). ولما رواه البيهقي من حديث آدم به قال: رواه البخاري في \"الصحيح\"\nبإسقاط حميد، قال: والصحيح ما رويناه عن آدم (^٤).\n_________\n(^١) \"الاستذكار\" ١٠/ ١٢٤.\n(^٢) \"المعجم الأوسط\" ٥/ ١٠ (٤٥٢٧) وقال الطبراني: لم يرو هذا الحديث عن جعفر بن برقان إلا سعيد بن يحيى، تفرد به: هشام بن عمار.\nوقال الهيثمي في \"المجمع\" ٣/ ١٦٩: رجاله رجال الصحيح. ورواه ابن حبان ٨/\n٣٠٧ (٣٥٣٦) كتاب: الصوم، باب: حجامة الصائم، وضعفه العلامة الألباني في \"ضعيف موارد الظمآن\" (١٠٤).\n(^٣) \"المصنف\" ٢/ ٣٠٨ (٩٣١٨).\n(^٤) \"سنن البيهقي\" ٤/ ٢٦٣ كتاب: الصيام، باب: الصائم يحتجم، لا يبطل صومه.","vol":"13","page":299},{"text":"وفي \"سؤالات حنبل\": حَدَّثَنَا أبو عبد الله: حَدَّثَنَا وكيع، عن ياسين الزيات، عن رجل، عن أنس أن رسول الله - ﷺ - احتجم في رمضان بعدما قال: \"أفطر الحاجم والمحجوم\" قال أبو عبد الله: الرجل أُراه أبان بن أبي عياش. فقال الأثرم: قلت لأبي عبد الله: روى محمد بن معاوية النيسابوري عن أبي عوانة، عن السدي، عن أنس أنه - ﵇ - احتجم وهو صائم. فأنكر هذا. ثم قال: السدي عن أنس؟ قلت: نعم، فعجب من هذا.\nولابن أبي حاتم من حديث الحسن الطنافسي (^١) عن علي بن غراب، عن ابن جريج، عن نافع، عن ابن عمر أنه - ﵇ - احتجم وهو صائم محرم وقال: قال أبي: هذا حديث باطل (^٢).\nوقال الدارقطني: أول ما كرهت الحجامة للصائم أن جعفر بن أبي طالب احتجم وهو صائم فمر به رسول الله - ﷺ - فقال: \"أفطر هذان\" ثم رخص رسول الله - ﷺ - بعد في الحجامة للصائم وكان أنس يحتجم وهو صائم، وقال: رواته كلهم ثقات ولا أعلم له علة (^٣).\nوفي \"الأوسط\" من حديث أبي قلابة، عن أنس: احتجم رسول الله - ﷺ - بعدما قال: \"أفطر الحاجم والمحجوم\". وقال: لم يروه عن أبي قلابة إلا أبو سفيان طريف السعدي، تفرد به أبو حمزة السكري (^٤).\n_________\n(^١) في الأصل: الطيالسي، والمثبت من \"علل ابن أبي حاتم\" ١/ ٢٥٨ ولعله الصواب.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٢٥٨ (٧٦٣).\n(^٣) \"سنن الدارقطني\" ٢/ ١٨٢.\n(^٤) \"الأوسط\" ٨/ ٣٨ (٧٨٩٠)، وقال الهيثمي في \"المجمع\" ٣/ ١٧٠ فيه طريف أبو سفيان، وهو ضعيف، وقد وثقه ابن عدي. وقال الحافظ في \"الدراية\" ١/ ٢٨٦: فيه أبو سفيان وهو ضعيف. =","vol":"13","page":300},{"text":"ولابن أبي عاصم من حديث مسروق، عن عائشة أنه - ﵇ - احتجم وهو صائم، ومن حديث جبير بن نفير، عن معاذ مرفوعًا مثله (^١)، قال أبو زرعة فيما نقله ابن أبي حاتم: هذا خطأ في كتاب عيسى بن يونس بإسقاط معاذ مرسل (^٢).\nوفي \"الموطأ\" عن عبد الرحمن بن القاسم عن أبيه عن عائشة: احتجم وهو صائم ثم ترك ذَلِكَ، فكان إذا صام لم يحتجم حَتَّى يفطر (^٣).\nورواه بقية، عن سعيد بن أبي سعيد، عن هشام، عن أبيه عنها، قال الرازيان: إنما هو سعيد (^٤) بن عبد الجبار عن أبي جزي، وهو ضعيف عن هشام، والحديث حديث هشام عن أبيه أنه كان يحتجم وهو صائم (^٥). ولابن أبي عاصم من حديث أبي المتوكل عن أبي سعيد أنه - ﵇ - أرخص في الحجامة، قال أبو بكر: يعني: للصائم، وأحسب في حديث المعتمر: وإنما زجر عن ذَلِكَ مخافة الضعف. وقال الدارقطني: أسنده معتمر عن حميد، وغيرهُ يرويه موقوفًا (^٦).\n_________\n= وقال الألباني في \"الإرواء\" (٩٣١): وطريف هذا ضعيف كما قال الحافظ في \"الدراية\" و\"التقريب\".\n(^١) حديث عائشة أورده ابن أبي حاتم في \"العلل\" ١/ ٢٤٦ (٧٢٤) وقال: قال أبي: هذا حديث باطل، ومحمد هذا ضعيف الحديث.\nوحديث جبير عن معاذ رواه ابن أبي شيبة في \"المصنف\" ٢/ ٣٠٩ (٩٣٣٠) موقوفًا على معاذ.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٢٥٨.\n(^٣) لم أقف عليه في روايات \"الموطأ\" التي بين يدي بهذا الإسناد من حديث عائشة، والذي في \"الموطأ\" ص ١٩٩ عن نافع عن ابن عمر.\n(^٤) علق فوقها في الأصل: م. د: ثقة\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢٥٢.\n(^٦) \"علل الدارقطني\" ١١/ ٣٤٦.","vol":"13","page":301},{"text":"قلت: رواه أيضًا عن إسماعيل بن هود: ثنا إسحاق الأزرق، عن سفيان، عن خالد، عن أبي المتوكل، فذكره -أيضًا - مرفوعًا (^١)، لكن قال الترمذي في \"علله\" عن البخاري: حديث إسحاق الأزرق عن سفيان خطأ. قال أبو عيسى: وحديث أبي المتوكل عن أبي سعيد موقوفًا أصح، هكذا روى قتادة وغير واحد عن أبي المتوكل، عن أبي سعيد (^٢) قوله - وحدثنا إبراهيم بن سعيد، ثنا ابن علية، عن حميد -وهو الطويل- عن أبي المتوكل، عن أبي سعيد مثله ولم يرفعه (^٣)، وقال في \"جامعه\": أخبرني الزعفراني قال: قال الشافعي: روي عن النبي - ﷺ - أنه احتجم وهو صائم، وروي أنه قال: \"أفطر الحاجم والمحجوم\" ولا أعلم واحدًا منهما ثابتًا، ولو توقى رجل الحجامة كان أحب إليَّ، ومال بمصر إلى الرخصة، واحتج بحديث ابن عباس (^٤).\nوقال ابن أبي حاتم عن الرازيين: رفعه خطأ، قلت: إن إسحاق رفعه؟ قالا: وَهَمٌ. قلت: وتابعه المعتمر؟ قالا: وَهِمَ فيه أيضًا المعتمر (^٥). قال: وسألتهما عن حديث رواه عبد الرحمن بن زيد بن\n_________\n(^١) رواه النسائي في \"الكبرى\" ٢/ ٢٣٧ (٣٢٤١)، والطبراني في \"الأوسط\" ٨/ ١٠ (٧٧٩٧)، والدارقطني في \"سننه\" ٢/ ١٨٢، وفي \"علله\" ١١/ ٣٤٧، وابن شاهين في \"الناسخ والمنسوخ\" ص ٣٣٥ (٤٠٤)، والبيهقي في \"سننه\" ٤/ ٢٦٤، وابن حزم في \"المحلى\" ٦/ ٢٠٤، جميعًا من حديث إسحاق الأزرق، عن سفيان، عن خالد، عن أبي المتوكل، عن أبي سعيد مرفوعًا، وقال الدارقطني: رجاله كلهم ثقات، وانظر \"علل ابن أبي حاتم\" ١/ ٢٣٢، و\"نصب الراية\" ٢/ ٤٨١.\n(^٢) \"علل الترمذي الكبير\" ١/ ٣٦٧ - ٣٦٨.\n(^٣) \"علل الترمذي الكبير\" ١/ ٣٦٨.\n(^٤) \"الترمذي\" ٣/ ١٣٦ (٧٧٤).\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢٣٢ (٦٧٦).","vol":"13","page":302},{"text":"أسلم، عن أبيه، عن عطاء بن يسار، عن أبي سعيد يرفعه: \"لا يفطر من قاء ولا من احتلم ولا من احتجم\". ورواه أيضًا أسامة عن أبيه، عن عطاء مرفوعًا فقالا: هذا خطأ. رواه الثوري عن زيد بن أسلم، عن رجل من أصحابه، عن رجل من الصحابة، عن رسول الله - ﷺ - وهذا الصحيح (^١).\nوأشار ابن عبد البر إلى عدم ثبوته (^٢).\nوقال ابن حزم: قتادة وأبو (النضر) (^٣) أوقفاه على أبي المتوكل، ومحمد بن أبي عدي أوقف عن الحذاء، عن أبي المتوكل، ولكن هذا لا معنى له إذا أسنده ثقة، والمسندان له عن خالد الحذاء وحميد\nثقتان فقامت به الحجة (^٤). وقال البيهقي: المحفوظ عن أبي سعيد أنه قال: رخص للصائم في الحجامة والقبلة (^٥).\nإذا تقرر ذَلِكَ: ففقه الباب في حكم القيء والحجامة، وقد سلف حكم القيء، أما الحجامة للصائم فجمهور الصحابة والتابعين والفقهاء على أنها لا تفطر، وروي عن علي: أنها تفطر (^٦)، وهو قول ابن\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٢٣٩ - ٢٤٠. وانظر طرق هذا الحديث والكلام عليه في \"نصب الراية\" ٢/ ٤٤٦ - ٤٤٨، و\"البدر المنير\" ٥/ ٦٧٤ - ٦٧٧، و\"التلخيص الحبير\" ٢/ ١٩٤، و\"البداية\" ١/ ٢٧٨ - ٢٧٩، و\"ضعيف أبي داود\" (٤٠٩) ففيها فوائد جمة.\n(^٢) \"الاستذكار\" ١٠/ ١٢٧.\n(^٣) كذا بالأصل، وفي \"المحلى\" ٦/ ٢٠٥: نضرة.\n(^٤) \"المحلى\" ٦/ ٢٠٥ ووقع فيه: ابن المبارك، بدل: محمد بن أبي عدي. ورواه النسائي في \"الكبرى\" ٢/ ٢٣٧ (٣٢٤٢) من حديث ابن المبارك عن خالد الحذاء عن أبي المتوكل عن أبي سعيد- موقوفًا. فجاء موافقًا لما قاله ابن حزم في \"المحلى\".\n(^٥) \"سنن البيهقي الكبرى\" ٤/ ٢٦٤.\n(^٦) تقدم تخريجه.","vol":"13","page":303},{"text":"المبارك والأوزاعي وابن مهدي وأحمد وإسحاق وابن المنذر وابن خزيمة وأبي الوليد النيسابوري والحاكم (^١)، واحتجوا بالأحاديث السالفة \"أفطر الحاجم والمحجوم\"، وقد صح عن علي بن المديني والبخاري منها حديث شداد وثوبان كما سلف، وصحح غيرهما غيرها كما تقدم أيضًا، وحجة الجماعة حديث ابن عباس في الباب وهو ناسخ لها (^٢)، كما قاله الشافعي وغيره؛ لأن في حديث شداد كان عام الفتح. وحجة الوداع سنة عشر.\nفإن قلت: إنه - ﵇ - لم يكن محرمًا إلا وهو مسافر وله أن يفطر بالحجامة وغيرها.\nقلت: الخبر يقتضي أن يكون صائمًا في حال حجامته وبعد الفراغ، والحجامة كالفصد وهو لا يفطر، ويجوز أن يكون فطرهما لمعنى آخر، وقد قيل: إنهما كانا يغتابان، كما ذكره يزيد بن ربيعة، عن أبي الأشعث الصنعاني فحبط أجرهُما بها فصارا مفطرين، كقولنا: الكذب يفطر الصائم، أي: يحبط أجره، وقد روي عن جماعة من الصحابة في ذَلِكَ معنى آخر، روى قتادة، عن أبي المتوكل الناجي، عن أبي سعيد قال: إنما كرهت للصائم من أجل الضعف كما سلف (^٣)، وعن ابن\n_________\n(^١) \"المغني\" ٤/ ٣٥٠.\n(^٢) سلف برقم (١٩٣٨) باب: الحجامة والقيء للصائم.\n(^٣) رواه النسائي في \"الكبرى\" ٢/ ٢٣٨ (٣٢٤٤)، وابن أبي شيبة ٢/ ٣٠٩ (٩٣٢٣) كتاب: الصوم، من رخص للصائم أن يحتجم، والبزار كما في \"كشف الأستار\" (١٠٠٩ - ١٠١٠)، وابن خزيمة ٣/ ٢٣٢ (١٩٧١) كتاب: الصوم، باب: ذكر بيان أن الحجامة تفطر الحاجم والمحجوم جميعًا، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٠٠ كتاب: الصيام، باب: الصائم يحتجم، والعقيلي في \"الضعفاء الكبير\" ٢/ ٢٤٥، والبيهقي في \"سننه\" ٤/ ٢٦٤ كتاب: الصيام، باب: الصائم =","vol":"13","page":304},{"text":"عباس وأنس مثله (^١)، فيفطر من أجلها بتناول المفطر، وقد روي هذا المعنى عن أبي العالية وأبي قلابة وسالم والنخعي والشعبي والحسن بن علي (^٢).\nوقال القاسم بن محمد فيما يذكر من قول الناس: أفطر الحاجم والمحجوم، فقال: لو أن رجلًا حجم يده، أو بعض جسده لم يفطره ذَلِكَ (^٣).\nقال الطحاوي: وتأويل أبي الأشعث أشبه بالصواب؛ لأن الضعف لو كان هو المقصود بالنهي لما كان الحاجم داخلًا في ذَلِكَ، فإذا اجتمعا فيه كان أشبه أن يكون ذَلِكَ بمعنى واحد هما فيه سواء مثل الغيبة التي هما فيها سواء، كما قال أبو الأشعث. والصائم لا يفطره قطع العروق، فكذا الحجامة (^٤).\nوقد أوضح المسألة الحازمي فقال: اختلف أهل العلم في هذا الباب فقال بعضهم: يبطل بها وعليه القضاء، وإليه ذهب عطاء والأوزاعي وأحمد وإسحاق وتمسكوا بأحاديث: \"أفطر الحاجم والمحجوم\".\n_________\n= يحتجم، والحافظ في \"تغليق التعليق\" ٣/ ١٨٣. وقال الهيثمي في \"المجمع\" ٣/ ١٦٩: رواه البزار ورجاله ثقات، وقال الألباني كما في \"صحيح ابن خزيمة\" (١٩٧١) إسناده صحيح موقوف.\n(^١) رواه عن ابن عباس، أحمد ١/ ٢٤٨، وأبو يعلى في \"مسنده\" ٤/ ٣٣٥ - ٣٣٦ (٢٤٤٩)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٠٠، والطبراني ١١/ ٢٦٩ (١١٦٩٩)، وقال الهيثمي في \"المجمع\" ٣/ ١٦٩: فيه نصر بن باب وفيه كلام كثير، وقد وثقه أحمد. وعن أنس سلف برقم (١٩٣٩).\n(^٢) انظرها في \"شرح معاني الآثار\" ٢/ ١٠٠ - ١٠١.\n(^٣) انظر \"شرح معاني الآثار\" ٢/ ١٠٠.\n(^٤) \"شرح معاني الآثار\" ٢/ ١٠٠ - ١٠٢ بتصرف.","vol":"13","page":305},{"text":"ورأوها صحيحة ثابتة محكمة وخالفهم في ذلك أكثر أهل العلم من أهل الحجاز والكوفة والبصرة والشام وقالوا: لا شيء عليه، وقالوا: الحكم بالفطر منسوخ. وعن الشافعي: إسناد الحديثين جميعًا مشتبه، وحديث ابن عباس أمثلهما إسنادًا، والذي أحفظ عن بعض الصحابة والتابعين وعامة المدنيين أنه لا يفطر أحد بها (^١).\nوقد ذهب أكثر أهل العلم إلى ما قاله الشافعي، فممن روينا عنه ذَلِكَ من الصحابة سعد بن أبي وقاص والحسين بن علي وابن مسعود وابن عباس وزيد بن أرقم وابن عمر وأنس وعائشة وأم سلمة (^٢)، ومن غيرهم: عروة وعطاء بن يسار والقاسم بن محمد وعكرمة وزيد بن أسلم وإبراهيم، وأبو العالية (^٣)، وسفيان ومالك والشافعي وأصحابه إلا ابن المنذر (^٤).\nومن حديث خلاد بن عبد الرحمن عن شقيق بن ثور- أحسبه عن أبيه- قال: سألت أبا هريرة عن الصائم يحتجم قال: يقولون: أفطر\n_________\n(^١) \"المبسوط\" ٣/ ٥٧، \"عيون المجالس\" ٢/ ٦٦١، \"الأم\" ٢/ ٩٢.\n(^٢) انظر هذِه الآثار في \"مصنف عبد الرزاق\" ٤/ ٢١٣ - ٢١٤ (٧٥٤٠ - ٧٥٤٤) كتاب: الصيام، باب: الحجامة للصائم، و\"مصنف ابن أبي شيبة\" ٢/ ٣٠٨ - ٣١٠ (٩٣١٢ - ٩٣١٤، ٩٣١٧، ٩٣٢٠ - ٩٣٢١، ٩٣٢٤ - ٩٣٢٥، ٩٣٣٥، ٩٣٣٧) كتاب: الصيام، من رخص للصائم أن يحتجم، و\"شرح معاني الآثار\" ٢/ ١٠١ كتاب: الصيام، باب: الصائم يحتجم.\n(^٣) انظر هذِه الآثار أيضًا في \"مصنف عبد الرزاق\" ٤/ ٢١١ - ٢١٤ (٧٥٢٨، ٧٥٣٦ - ٧٥٣٩، ٧٥٤٦)، و\"مصنف ابن أبي شيبة\" ٢/ ٣٠٨ - ٣١٠ (٩٣١٥ - ٩٣١٦، ٩٣٣١ - ٩٣٣٢، ٩٣٣٤)، و\"شرح معاني الآثار\" ٢/ ١٠٠ - ١٠١.\n(^٤) انتهى كلام الحازمي من \"الاعتبار في الناسخ والمنسوخ\" ص ١٠٨ - ١٠٩ وانظر: \"اختلاف الحديث\" ١/ ١٩٧، و\"سنن البيهقي\" ٤٠/ ٢٦٨.","vol":"13","page":306},{"text":"الحاجم والمحجوم، ولو احتجم ما باليت (^١)، قالوا؛ وهذا من أبي هريرة يدل على أنه قد ثبت عنده الرخصة.\nوقال الشافعي وقال بعض من روى \"أفطر الحاجم والمحجوم\" لأنهما كانا يغتابان رجلًا فقال ذَلِكَ (^٢)، روى عثمان بن سعيد الدارمي بإسناده إلى أبي الأشعث عن ثوبان: مرَّ رسول الله - ﷺ - برجل وهو يحتجم وهو (يعرض) (^٣) برجل فقال: \"قد أفطر الحاجم والمحجوم\"، كذا رواه أبو النضر (^٤)، ورواه الوحاظي، عن يزيد، عن أبي الأشعث أنه قال: إنما قال - ﵇ - ذَلِكَ؛ لأنهما كانا يغتابان (^٥).\nوفي كتاب ابن شاهين من حديث حماد بن زيد، عن عمرو بن دينار\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٢١١ (٧٥٢٧)، والبخاري في \"التاريخ الكبير\" ٢/ ١٧٩، والنسائي في \"الكبرى\" ٢/ ٢٢٦ (٣١٧٨ - ٣١٧٩).\n(^٢) \"معرفة السنن والآثار\" ٦/ ٣٢٢.\n(^٣) في \"سنن البيهقي\": يقرض!\n(^٤) روى البيهقي في \"سننه\" ٤/ ٢٦٩ بسنده إلى عثمان بن سعيد الدارمي قال: أخبرنا أبو طاهر الفقيه، أنبأ أبو الحسن أحمد بن محمد بن عبدوس، ثنا عثمان بن سعيد الدارمي، ثنا أبو النضر، ثنا يزيد بن ربيعة، ثنا أبو الأشعث عن ثوبان .... الحديث.\nوروى الطبراني ٢/ ٩٤ (١٤١٧) من حديث أبي النضر، قال: حدثنا أحمد بن محمد بن يحيى، ثنا إسحاق بن إبراهيم أبو النضر، ثنا يزيد بن ربيعة، ثنا أبو الأشعث عن ثوبان … الحديث.\nوقال البيهقي ٤/ ٢٦٧: أخبرنا أبو عبد الله الحافظ، قال: سمعت أحمد بن محمد العنزي، يقول: سمعت عثمان بن سعيد الدارمي يقول: قد صح عندي حديث أفطر الحاجم والمحجوم لحديث ثوبان وشداد بن أوس، وأقول به، وسمعت أحمد بن حنبل يقول به، ويذكر أنه صح عنده حديث ثوبان وشداد.\n(^٥) رواه من حديث الوحاظي الطحاوي في \"شرح معاني الآثار\" ٢/ ٩٩ كتاب: الصيام، باب: الصائم يحتجم، قال: حدثنا ابن أبي داود، قال: ثنا الوحاظي قال: ثنا يزيد بن ربيعة .. به، وقال: هذا المعنى معنى صحيح.","vol":"13","page":307},{"text":"يذكره مرسلًا (^١) فحمل الشافعي الحديث على الغيبة؛ لسقوط الأجر، وجعل نظير ذَلِكَ أن بعض الصحابة قال للمتكلم يوم الجمعة: لا جمعة لك، فقال - ﵇ -: \"صدق\" ولم يأمره بالإعادة (^٢)، فدل على أن ذَلِكَ محمول على إسقاط الأجر، وقال فيمن أشرك \"حبط عمله\" والله أعلم أنه لو ابتاع بيعًا أو زراعة أو قضى حقًا عليه، أو أعتق أو كاتب لم يحبط عمله وحبط أجر عمله.\nوذهب ابن خزيمة إلى البطلان فيما ذكره الحاكم عنه وقال: إنما احتجم في السفر؛ لأنه لم يكن قط محرمًا مقيمًا ببلده، وللمسافر الفطر ولو نواه، لا كما توهم بعضهم من المنع فكذا الحجامة (^٣).\nوقال ابن حزم: ظن قوم أن رواية ابن عباس ناسخة لخبر: \"أفطر الحاجم والمحجوم\" وهو غير جيد؛ لأنه - ﵇ - قد يحتجم وهو مسافر\n_________\n(^١) \"الناسخ والمنسوخ\" لابن شاهين ص: ٣٣٦ - ٣٣٧ (٤٠٩).\n(^٢) رواه ابن أبي شيبة ١/ ٤٥٩ (٥٣٠٦) كتاب: الصلوات، في الكلام إذا صعد الإمام\nالمنبر وخطب، من حديث جابر قال: قال سعد لرجل يوم الجمعة: لا جمعة لك،\nقال: فذكر ذلك الرجل للنبي - ﷺ - فقال: يا رسول الله إن سعدًا قال: لا جمعة لك، فقال النبي - ﷺ -: \"لم يا سعد\"، فقال: إنه تكلم وأنت تخطب، فقال: \"صدق صعد\". وكذا رواه عبد بن حميد في \"المنتخب\" ٣/ ٧٣ (١١٤٠) -وهذا لفظه- والبزار كما في \"كشف الأستار\" (٦٤٢) وقال: لا نعلمه عن جابر إلا بهذا الإسناد- وأبو يعلى في \"مسنده\" ٢/ ٦٦ (٧٠٨). وقال الهيثمي في \"المجمع\" ٢/ ١٨٥: فيه مجالد بن سعيد، وقد ضعفه الناس، ووثقه النسائي في رواية. وقال البوصيري في \"إتحاف الخيرة المهرة\" ٢/ ٢٨٥ (١٥٣١): رواه ابن أبي شيبة وعبد بن حميد والبزار وأبو يعلى كلهم من طريق مجالد، وهو ضعيف اهـ. بتصرف يسير. وقال الحافظ في \"مختصر زوائد البزار\" ١/ ٢٩٣ (٤٤٦) مجالد ضعيف.\nوقد ضعفه الألباني في \"ضعيف الترغيب والترهيب\" (٤٤٣).\n(^٣) \"المستدرك\" ١/ ٤٢٩.","vol":"13","page":308},{"text":"فيفطر وذلك مباح، وليس في خبر ابن عباس أن ذَلِكَ كان بعد إخباره بالفطر، ولا يترك حكم متيقن بالظن، ولو صح أن خبر ابن عباس بعد خبر من ذكرنا لما كان فيه إلا نسخ إفطار المحجوم؛ لأنه قد يحجمه - ﵇ - غلام لم يحتلم، ولكنا وجدنا في حديث أبي سعيد (^١): أرخص في الحجامة للصائم والقبلة. يعني: المتقدم. فصح نسخ الأول (^٢).\nوذكر ابن قدامة أن ابن عباس راوي حديث الحجامة كان يعد الحجام والمحاجم، فإذا غابت احتجم بالليل، وقال: كذا رواه الجوزجاني. فهذا يدل على أنه علم بنسخ ما رواه (^٣). وذكر البيهقي في حديث أبي موسى أن المحفوظ فيه \"رُخص\" (^٤) يعني بضم الراء.\nوتعلق بها بعض من يزعم أن هذِه اللفظة غير مرفوعة، وإذا كان كذلك فلا حجة فيه مع ما فيه من الاضطراب، وليس بجيد؛ لأن المعظم على الرفع. وأما قول من قال: مرَّ - ﵇ - برجل يحجم آخر وقد أغمي على المحجوم، فرشَّ عليه الحاجم ماء، فدخل حلقه، فغير جيد؛ لأنه كان يقول: إن صح، فطر الحاجم المحجوم، ولم يأت في رواية أصلًا كذلك، وشذ عطاء عن جماعة من العلماء في إيجابه الكفارة أيضًا، وهو قول خلاف السنة، وعن الحديث جواب آخر أنه مجاز على تأويل، أن أمرهما يئول إلى الفطر فنهاهما بما يئول إليه\n_________\n(^١) في الأصل: حديث أبي موسى، وهو خطأ؛ لأن الحديث الذي ذكره ورواه ابن حزم بسنده هو حديث أبي سعيد الخدري.\n(^٢) \"المحلى\" ٦/ ٢٠٤ - ٢٠٥ بتصرف، وقد روى حديث أبي سعيد الخدري بسنده.\n(^٣) \"المغني\" ٤/ ٣٥١ - ٣٥٢.\n(^٤) \"معرفة السنن والآثار\" ٦/ ٣٢٢ (٨٨٧٤) وفيه أنه حديث أبي سعيد الخدري، ليس حديث أبي موسى كما ذكر المصنف أيضًا. فتأمل.","vol":"13","page":309},{"text":"أمرهما كقوله ﴿وَإِنِّي أَرَانِي أَعْصِرُ خَمْرًا﴾ [يوسف: ٣٦] أي يئول إليه وآخر أنهما أكلا وعلمه - ﵇ -، وفيه بعد، فإن اعترض بدم الحيض، فينقض بالفصد والرعاف.\nفرع:\nترك القصد والحجامة؛ لأنهما يضعفانه كما سلف. قال الماوردي: الحجامة لا تفطر، ولا تكره في قول أكثر الصحابة والفقهاء (^١).\nوقال الروياني في \"بحره\": ظاهر المذهب أنها لا تكره خلافًا لبعض أصحابنا. وجزم الجرجاني في \"تحريره\" بأنهما لا يكرهان. وكره المحاملي في \"لبابه\" أن يحجم غيره أيضًا، وقال الداودي: إن ثبت\nحديث الحاجم والمحجوم وجب الأخذ بظاهره، وكان فعله - ﵇ - من خواصه.\nوهذا يرد عليه ما سلف من قول أنس أنه - ﵇ - رخص في الحجامة للصائم بعد أن كان نهى عنها (^٢).\n_________\n(^١) \"الحاوي الكبير\" ٣/ ٤٦١.\n(^٢) في هامش الأصل: ثم بلغ في الثامن بعد الأربعين، كتبه مؤلفه.","vol":"13","page":310},{"text":"<span data-type='title' id=toc-1452>٣٣ - باب الصَّوْمِ فِي السَّفَرِ وَالإِفْطَارِ</span>\n١٩٤١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ الشَّيْبَانِيِّ، سَمِعَ ابْنَ أَبِي أَوْفَى ﵁ قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي سَفَرٍ، فَقَالَ لِرَجُلٍ: \"انْزِلْ فَاجْدَحْ لِي\". قَالَ: يَا رَسُولَ اللهِ، الشَّمْسُ. قَالَ: \"انْزِلْ فَاجْدَحْ لِي\". قَالَ: يَا رَسُولَ اللهِ، الشَّمْسُ. قَالَ: \"انْزِلْ فَاجْدَحْ لِي\". فَنَزَلَ فَجَدَحَ لَهُ، فَشَرِبَ، ثُمَّ رَمَى بِيَدِهِ هَا هُنَا، ثُمَّ قَالَ: \"إِذَا رَأَيْتُمُ اللَّيْلَ أَقْبَلَ مِنْ هَا هُنَا فَقَدْ أَفْطَرَ الصَّائِمُ\". تَابَعَهُ جَرِيرٌ وَأَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنِ الشَّيْبَانِيِّ، عَنِ ابْنِ أَبِي أَوْفَى قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ. [١٩٥٥، ١٩٥٦، ١٩٥٨، ٥٢٩٧ - مسلم: ١١٠١ - فتح: ٤/ ١٧٩]\n\n١٩٤٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ حَمْزَةَ بْنَ عَمْرٍو الأَسْلَمِيَّ قَالَ: يَا رَسُولَ اللهِ، إِنِّي أَسْرُدُ الصَّوْمَ. [١٩٤٣ - مسلم: ١١٢١ - فتح: ٤/ ١٧٩]\n\n١٩٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ -- أَنَّ حَمْزَةَ بْنَ عَمْرٍو الأَسْلَمِيَّ قَالَ لِلنَّبِيِّ - ﷺ -: أَأَصُومُ فِي السَّفَرِ؟ وَكَانَ كَثِيرَ الصِّيَامِ، فَقَالَ: \"إِنْ شِئْتَ فَصُمْ، وَإِنْ شِئْتَ فَأَفْطِرْ\". [انظر: ١٩٤٢ - مسلم: ١١٢١ - فتح: ٤/ ١٧٩]\nذكر فيه حديث أَبِي إِسْحَاقَ الشَيْبَانِيِّ -واسَمه سليمان- سمع ابن أَبِي أَوْفَى كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي سَفَرٍ، فَقَالَ لِرَجُلٍ: \"انْزِلْ فَاجْدَحْ لِي\". تَابَعَهُ جَرِيرٌ وَأَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنِ الشَّيْبَانِيِّ، عَنِ ابن أَبِي أَوْفَى قَالَ: كُنْتُ مَعَ النَّبِي - ﷺ - فِي سَفَرٍ.\nوحديث مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَن حَمْزَةَ بْنَ عَمْرٍو الأَسْلَمِيَّ قَالَ: يا رسول الله، إني أسرد الصوم، وفي رواية: أَصُومُ فِي السَّفَرِ؟ وَكَانَ كَثيرَ الصيَامِ، فَقَالَ: \"إِنْ شِئْتَ فَصُمْ، وَإِنْ شِئْتَ فَأَفْطِرْ\".","vol":"13","page":311},{"text":"الشرح: حديث ابن أبي أوفى أخرجه مسلم أيضًا، وزاد: أنه في شهر رمضان و\"إذا غابت الشمس من ها هنا\" (^١). وفي بعض طرق البخاري: أن الرجل إنما جدح في المرة الرابعة بما أمره رسول الله - ﷺ - وفي كل ذَلِكَ يراجعه (^٢)، وفي أخرى: أنه جدح في الثالثة (^٣)، ومتابعة جرير خرجها في الطلاق (^٤)، ومتابعة أبي بكر بن عياش ستأتي (^٥)، وحديث عائشة أخرجه مسلم أيضًا (^٦)، وانفرد مسلم بإخراجه من حديث حمزة بن عمرو (^٧).\nوقال ابن عبد البر: الحديث محفوظ عن هشام، عن أبيه، عن عائشة: كذا رواه جماعة منهم ابن عيينة وعدد أربعة عشر كلهم عن هشام به، ورواه أبو معشر وجرير بن عبد الحميد والمفضل بن فضالة، عن هشام، عن أبيه أن حمزة.\nكما رواه يحيى بن يحيى، عن مالك ورواه ابن وهب عن مالك، عن هشام، عن أبيه قال: أخبرني حمزة، ورواه أبو الأسود -وهو ثبت في عروة عنه- عن أبي مراوح، عن حمزة، ورواه سليمان بن يسار، عن عروة، عن حمزة، وسنه قريب من سن عروة، وقد يجوز أن يكون عروة سمعه من عائشة ومن أبي مراوح جميعًا عن حمزة، فحدث به عن كل واحد منهما وأرسله أحيانًا (^٨).\n_________\n(^١) مسلم (١١٠١) كتاب: الصيام، باب: بيان وقت انقضاء الصوم وخروج النهار.\n(^٢) سيأتي برقم (١٩٥٥) باب: متى يحل فطر الصائم.\n(^٣) سيأتي برقم (٥٢٩٧) باب: الإشارة في الطلاق والأمور.\n(^٤) السابق.\n(^٥) برقم (١٩٥٨).\n(^٦) مسلم (١١٢١) كتاب: الصيام، باب: التخيير في الصوم والفطر في السفر.\n(^٧) مسلم (١١٢١/ ١٠٧).\n(^٨) \"التمهيد\" ٢٢/ ١٤٦ - ١٤٧ بتصرف.","vol":"13","page":312},{"text":"وقال الدارقطني: رواه عبد الرحيم بن سليمان، ويحيى بن عبد الله بن سالم عن هشام، عن أبيه، عن عائشة، عن حمزة، وخالفهم الحفاظ: الثوريُّ وشعبةُ وزائدةُ وعدَّد ستة عشر نفسًا فرووه عن هشام، عن أبيه، عن عائشة أن حمزة. قال: وحديث أبي مراوح صحيح، وأما قول ابن لهيعة: عن عمران بن أبي أنس، عن أبي سلمة بن عبد الرحمن، عن حمزة، فوهم منه (^١).\nقلت: وفي الباب عن أنس (خ، م)، وابن عباس (خ، م)، وأبي سعيد (خ، م)، وجابر (خ، م)، وأبي الدرداء (خ، م) وأم الفضل (خ، م)، وميمونة (خ، م) كلهم في الصحيح (^٢)، وابن عمر وهذا في\n\"مسند أحمد\" (^٣) وسلمة بن المحبق في أبي داود (^٤).\n_________\n(^١) \"العلل\" ١٥/ ٣٦ - ٣٩.\n(^٢) حديث أنس سيأتي برقم (١٩٤٧) باب: لم يعب أصحاب النبي - ﷺ - بعضهم على بعض في الصوم والإفطار، ورواه مسلم (١١١٨) كتاب: الصيام، باب: جواز الصوم والفطر في شهر رمضان للمسافر … وحديث ابن عباس سيأتي برقم (١٩٤٨) باب: من أفطر في السفر ليراه الناس، ورواه مسلم (١١١٣).\nوحديث أبي سعيد رواه مسلم (١١١٦ - ١١١٧).\nوحديث جابر رواه مسلم (١١١٧).\nحديث أبي الدرداء سيأتي برقم (١٩٤٥)، ورواه مسلم (١١٢٢) باب: التخيير في الصوم والفطر في السفر. وحديث أم الفضل -وهي لبابة بنت الحارث- سلف برقم (١٦٦١) كتاب: الحج، باب: الوقوف على الدابة بعرفة، ورواه مسلم (١١٢٣) باب: استحباب الفطر للحاج بعرفات يوم عرفة.\nوحديث ميمونة سيأتي برقم (١٩٨٩) باب: صوم يوم عرفة، ورواه مسلم (١١٢٤).\n(^٣) \"مسند أحمد\" ٢/ ٤٧، ٥٠.\n(^٤) أبو داود (٢٤١٠ - ٢٤١١) كتاب: الصوم، باب: من اختار الصيام. من طريق عبد الصمد بن حبيب بن عبد الله الأزدي، عن أبيه، عن سنان بن سلمة، عن سلمة بن المحبق. =","vol":"13","page":313},{"text":"وللدارقطني عن عائشة: خرجت مع رسول الله - ﷺ - في عمرة في رمضان فأفطر وصمت قال: \"أحسنت يا عائشة\"، ثم حسن إسناده (^١).\nوقال الخلال في \"علله\" عن أحمد: حديث منكر.\n_________\n= والحديث إنما ضعف من قبل عبد الصمد بن حبيب وسنان بن سلمة فرواه العقيلي في \"الضعفاء\" ٣/ ٨٣ في ترجمة عبد الصمد وقال: لا يتابع عليه ولا يعرف إلا به، ونقل عن البخاري أنه قال: عبد الصمد لين الحديث اهـ، وقال ابن حزم: حديث ساقط؛ لأن راويه عبد الصمد بن حبيب، وهو بصري لين الحديث عن سنان بن سلمة، وهو مجهول اهـ \"المحلى\" ٦/ ٢٤٩. وانظر \"ضعيف أبي داود\" (٤١٥).\n(^١) هذا الحديث اختلف في إسناده ومتنه.\nأما عن الاختلاف في السند فقيل: إنه متصل، وقيل: منقطع، فرواه النسائي ٣/ ١٢٢ كتاب: تقصير الصلاة، المقام الذي يقصر بمثله الصلاة، من طريق العلاء بن زهير الأزدي قال: حدثنا عبد الرحمن بن الأسود عن عائشة … الحديث.\nومن هذا الطريق رواه الدارقطني ٢/ ١٨٨، والبيهقي في \"سننه\" ٣/ ١٤٢ كتاب: الصلاة، باب: من ترك القصر في السفر غير رغبة عن السنة، وفي \"معرفة السنن والآثار\" ٤/ ٢٥٣ - ٢٥٤ (٦٠٦٨) كتاب: الصلاة، باب: الإتمام في السفر، عن عائشة أنها اعتمرت مع رسول الله - ﷺ - من المدينة إلى مكة … الحديث دون ذكر أن العمرة كانت في رمضان.\nورواه الدارقطني ٢/ ١٨٨ من طريق العلاء بن زهير الأزدي، عن عبد الرحمن بن الأسود عن أبيه عن عائشة، بزيادة: أبيه.\nومن هذا الطريق وبهذه الزيادة رواه أيضا البيهقي في \"سننه\" ٣/ ١٤٢، وابن الجوزي في \"التحقيق\" ١/ ٤٩٤ (٧٦٥) من طريق الدارقطني.\nوقال الدارقطني عن السند الأول: الأول متصل وهو إسناد حسن، وعبد الرحمن قد أدرك عائشة ودخل عليها وهو مراهق وهو مع أبيه وقد سمع منها اهـ.\nوقال البيهقي: هكذا قال أبو نعيم عن عبد الرحمن، عن عائشة، ومن قال عن أبيه في هذا الحديث فقد أخطأ اهـ. \"سنن البيهقي\" ٣/ ١٤٢.\nوقال في \"المعرفة\" ٤/ ٢٥٩: هو إسناد صحيح موصول، فإن عبد الرحمن بن الأسود أدرك عائشة اهـ. =","vol":"13","page":314},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وذكر ابن حزم في \"المحلى\" ٤/ ٢٦٩ الحديث من طريق عبد الرحمن بن الأسود عن عائشة، دون الزيادة، وقال: انفرد به العلاء بن زهير الأزدي: لم يروه غيره وهو مجهول فالحديث لا خير فيه. اهـ.\nوقال الحافظ العلائي: عبد الرحمن بن الأسود بن يزيد، قال أبو حاتم: أدخل على عائشة ﵂ وهو صغير ولم يسمع منها.\nقلت: روى حماد بن زيد وغيره عن الصعب بن زهير عن عبد الرحمن بن الأسود قال: كنت أدخل على عائشة بغير أذن حتى إذا كان عام احتلمت سلمت واستأذنت فعرفت صوتي الحديث. وهذا يقتضي خلاف ما قاله أبو حاتم والله أعلم. اهـ. \"جامع التحصيل\" (٤٢٢).\nقلت: فأثبت العلائي بهذا سماع عبد الرحمن من عائشة.\nوقال المصنف -﵀- رادًّا على ابن حزم: قال ابن حزم: هو حديث لا خير فيه، وهذا جهل منه فرجاله كلهم ثقات وإسناده متصل، ورواه النسائي والدارقطني وقال: إسناده حسن، والبيهقي وقال: إسناده صحيح. اهـ. \"خلاصة البدر المنير\" ١/ ٢٠١ بتصرف.\nوقال الحافظ: فيه اختلاف في اتصاله، قال الدارقطني: عبد الرحمن أدرك عائشة ودخل عليها وهو مراهق، قلت: هو كما قال، ففي \"تاريخ البخاري\" وغيره ما يشهد لذلك، وقال أبو حاتم: أدخل عليها وهو صغير، ولم يسمع منها، قلت: في ابن أبي شيبة والطحاوي ثبوت سماعه منها، وفي رواية الدارقطني عن عبد الرحمن عن أبيه عن عائشة قال أبو بكر النيسابوري: من قال فيه: عن أبيه، فقد أخطأ، واختلف قول الدارقطني فيه، فقال في \"السنن\": إسناده حسن، وفي \"العلل\": المرسل أشبه. اهـ \"التلخيص الحبير\" ٢/ ٤٤.\nقلت: انظر \"التاريخ الكبير\" للبخاري ٥/ ٢٥٢ - ٢٥٣ (٨١٥) وحديث النسائي قال عنه الألباني في \"ضعيف سنن النسائي\" (٨١): منكر.\nأما الاختلاف في متنه، فقال النووي في \"خلاصة الأحكام\" ٢/ ٧٢٧ - ٧٢٨: في رواية: (خرجت معه في عمرة في رمضان) وهذِه اللفظة مشكلة، فإن المعروف أنه - ﷺ - لم يعتمر إلا أربع عمر كلهن في ذي القعدة. اهـ، وكذا قال في \"المجموع\" ٤/ ٢١٨. =","vol":"13","page":315},{"text":"وحديث عمرو بن شعيب، عن أبيه، عن جده: رأيت رسول الله - ﷺ - شرب قاعدًا وقائمًا، وفي السفر صائمًا ومفطرًا. قال أبو حاتم: رواه عنه ابن أبي السمح وليس بالقوي (^١).\n_________\n= وقال ابن القيم في \"زاد المعاد\" ٢/ ٩٣ - ٩٤:\nأما ما رواه الدارقطني عن عائشة قالت: خرجت مع رسول الله - ﷺ - في عمرة في رمضان .. الحديث فهذا الحديث غلط، فإن رسول الله لم يعتمر في رمضان قط، وعُمَرُه مضبوطة العدد والزمان. وقد قالت عائشة ﵂: لم يعتمر رسول الله إلا في ذي القعدة رواه ابن ماجه -[قلت: هو في ابن ماجه برقم (٢٩٩٧) وصححه الألباني]- ولا خلاف أن عُمَرَه لم تزد على أربع، فلو كان قد اعتمر في رجب لكانت خمسًا، ولو كان قد اعتمر في رمضان لكانت ستًا، إلا أن يقال: بعضهن في رجب، وبعضهن في رمضان، وبعضهن في ذي القعدة، وهذا لم يقع، وإنما الواقع، اعتماره في ذي القعدة كما قال أنس وابن عباس وعائشة ﵃، وقد روى أبو داود في \"سننه\" عن عائشة، أن النبي - ﷺ - اعتمر في شوال -[قلت: هو في أبي داود برقم (١٩٩١) وقال عنه الألباني: صحيح لكن قوله: في شوال يعني ابتداء، وإلا فهي كانت في ذي القعدة أيضًا]- وهذا إذا كان محفوظًا، فلعله في عمرة الجعرانة حين خرج في شوال، ولكن إنما أحرم بها في ذي القعدة. اهـ.\nوقال في موضع آخر في \"الزاد\" أيضًا ١/ ٤٧٢: سمعت شيخ الإسلام ابن تيمية يقول: هذا الحديث كذب على عائشة اهـ.\nقلت: قد اعترض شيخ الإسلام على الحديث لاستنكاره كيف تصلي عائشة بخلاف صلاة رسول الله - ﷺ - … إلى آخره. فليراجع.\nوقد رد الحافظ على ابن القيم، فقال: يمكن حمله على أن قولها في رمضان متعلق بقولها خرجت ويكون المراد سفر فتح مكة فإنه كان في رمضان، واعتمر النبي - ﷺ - في تلك السنة من الجعرانة لكن في ذي القعدة. اهـ \"الفتح\" ٣/ ٦٠٣.\nوقد أجاد الشوكاني وأفاد في مناقشة هذِه المسألة في \"نيل الأوطار\" ٣/ ٢٠٢ - ٢٠٣ ط. المعرفة، فراجعه.\n(^١) \"علل ابن أبي حاتم\" ١/ ٢٥٢ (٧٥٧).","vol":"13","page":316},{"text":"إذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nالرجل الذي قال له: \"اجدح لنا\" جاء في بعض طرق الحديث أنه بلال (^١)، والجدح -بجيم مفتوحة ثم قال ساكنة ثم حاء مهملة- أن يحرك السويق بالماء فيخوض حَتى يستوي، وكذلك اللبن ونحوه، والمِجدح -بكسر الميم- عود مُجَنَّح الرأس يساط به الأشربة، وربما يكون له ثلاث شعب وقال الداودي: اجدح يعني: احلب. قال: ومنه قيل لبعض النجوم التي تكون النوء عند ارتفاعها وهبوطها: مجادح، ورده عياض وغيره، وقال ابن سيده وصاحب \"العين\": المجدح: خشبة في رأسها خشبتان معترضتان، وكلما خلط فقد جدح (^٢)، وعن القزاز هو كالملعقة، وقال الجوهري: جدحت السويق واجتدحته أي: لتتُّه (^٣)، وفي \"المنتهى\": شراب مجدوح، ومجدَّح أي: مخوض، والمجدح: عود ذو جوانب، وهو ما ذكره ابن فارس. وقيل: هو عود يعرض رأسه، والجمع: مجادح وقال أبو عبيد: المجدح: الشراب المخوض بالمجدح.\nثانيها:\nقوله: (يا رسول الله، الشمس)، ظن أن الفطر لا يحل إلا بعد ذَلِكَ\n_________\n(^١) رواه أبو داود (٢٣٥٢) باب وقت فطر الصائم، عن مسدد شيخ البخاري.\nوقال الحافظ في \"الفتح\" ٤/ ١٩٨: أخرجه الإسماعيلي وأبو نعيم من طرق عن عبد الواحد وهو ابن زياد شيخ مسدد فيه فاتفقت رواياتهم على قوله: يا فلان، فلعلها تصحفت، ولعل هذا هو السر في حذف البخاري لها. اهـ.\n(^٢) \"المحكم\" ٣/ ٤٥، \"العين\" ص ١٢٩، مادة: جدح.\n(^٣) \"الصحاح\" ١/ ٣٥٧، مادة: جدح.","vol":"13","page":317},{"text":"لما رأى من ضوء الشمس ساطعًا، وإن كان جرمها غائبًا نوره، فلذلك قال ذَلِكَ، وفي بعض روايات الصحيح: إن عليك نهارًا (^١)، وهو معنى قوله في رواية أخرى: لو أمسيت (^٢)، أي: تأخرت حَتَّى يدخل المساء، وتكريره المراجعة لغلبة اعتقاده أن ذَلِكَ نهار يحرم فيه الأكل مع تجويزه أنه - ﵇ - لم ينظر إلى ذَلِكَ الضوء نظرًا تامًّا، فقصد زيادة الإعلام، فأعرض - ﵇ - عن الضوء واعتبر غيبوبة الشمس، ثم بين ما يعتبره من لم يتمكن من رؤية جرم وهو إقبال الظلمة من المشرق، فإنها لا تقبل منه إلا وقد سقط القرص، ومعنى أفطر: دخل وقت فطره.\nثالثها:\nفيه استحباب تعجيل الفطر، وأن الصوم ينقضي بمجرد الغروب، وتذكير العالم بما يخاف أن يكون نسيه، وإسراع الناس إلى إنكار ما يجهلون لما جُهل من الدليل الذي علمه الشارع، وأن الجاهل بالشيء ينبغي أن يسمع له فيه المرة بعد المرة، والثالثة تكون فاصلة بينه وبين معلمه.\nوكما فعل الخضر بموسى وقال: ﴿هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ﴾ [الكهف: ٧٨] (^٣)، وفيه أيضًا أن الفطر على التمر ليس بواجب وهو مستحب، لو تركه جاز.\n_________\n(^١) سيأتي برقم (١٩٥٥) باب: متى يحل فطر الصائم، (١٩٥٦) باب: يفطر بما تيسر عليه، بالماء وغيره.\n(^٢) سيأتي برقم (٥٢٩٧) كتاب: الطلاق، باب: الإشارة في الطلاق والأمور.\n(^٣) سلف برقم (١٢٢) كتاب: العلم، باب: ما يستحب للعالم إذا سئل: أي الناس أعلم؟ فيكل العلم إلى الله، ومواضع أخر، ورواه مسلم (٢٣٨٠) كتاب: الفضائل، باب: من فضائل الخضر - ﵇ -.","vol":"13","page":318},{"text":"رابعها:\nمعنى: (أسرد الصوم): آتي به متواليًا، من سرد يسرُد بضم راء المضارع، وضبط في بعض الأمهات بضم الهمزة ولا وجه له في اللغة -كما قال ابن التين- إلا أن يزيد بفتح السين وتشديد الراء على التكثير، وفيه رد لمن يرى كراهية سرد صوم الدهر؛ لأنه لم ينكر عليه وأذن له في السفر ففي الحضر أولى، وهو عندنا مكروه لمن خاف ضررًا أو فوت حق ويستحب لغيره، ويحمل نهيه عبد الله بن عمرو على ضعفه عن ذَلِكَ؛ لأن حمزة ذكر قوة، ذكرها غيره وكان ذَلِكَ من أعلام نبوته، كبر عبد الله وضعف وقال: ليتني أخذت برخصة رسول الله - ﷺ - (^١)، ثم ظاهره جواز صوم الفرض أيضًا، وإن قيل: أنه يحتمل أن يريد التطوع عملًا بقوله: (إني أسرد الصوم). وهو مذهب أهل\nالظاهر (^٢).\nوفي مسلم: أن حمزة بن عمرو قال: يا رسول الله، أجد بي قوة على الصيام في السفر فهل عليَّ جناح؟ فقال - ﵇ -: \"هي رخصة من الله فمن أخذ بها فحسن، ومن أحب أن يصوم فلا جناح عليه\" (^٣) وهو ظاهر أن سؤاله عن صوم رمضان.\nخامسها:\nالحديث دال على تخيير الصائم في السفر بينه وبين تركه، والعدة في الآية لمن أفطر لا أنه يصوم ويقضي.\n_________\n(^١) سيأتي برقم (١٩٧٥) باب: حق الجسم في الصوم، ورواه مسلم (١١٥٩) كتاب: الصيام، باب: النهي عن صوم الدهر لمن …\n(^٢) تحتها في الأصل: يعني: في التطوع.\n(^٣) مسلم (١١٢١).","vol":"13","page":319},{"text":"وممن روي عنه التخيير ابن عباس (^١)، وذكر أنس وأبو سعيد ذَلِكَ عن الصحابة (^٢)، وبه قال سعيد بن المسيب وعطاء وابن جبير والحسن والنخعي ومجاهد (^٣) والأوزاعي والليث.\nواختلف في الأفضل من ذَلِكَ لمن قدر عليه ولم يتضرر به، فروي\nعن عثمان بن أبي العاص وأنس بن مالك أن الصوم أفضل (^٤)، وهو قول النخعي وسعيد بن جبير والأسود بن يزيد (^٥)، وحكاه ابن أبي شيبة، عن مجاهد وحذيفة أيضًا (^٦)، وإليه ذهب أبو حنيفة وأصحابه والشافعي ومالك والثوري وأبو ثور (^٧).\nوروي عن ابن عمر وابن عباس وسعيد بن المسيب والشعبي أن الأفضل الفطر؛ لأنه رخصة وصدقة تصدق الله بها فيجب قبولها (^٨)،\n_________\n(^١) حديث أن عباس سيأتي برقم (١٩٤٨) باب: من أفطر في السفر ليراه الناس، ورواه مسلم (١١١٣) كتاب: الصيام، باب: جواز الصوم والفطر في شهر رمضان ..\n(^٢) حديث أنس سيأتي برقم (١٩٤٧) باب: لم يعب أصحاب النبي بعضهم بعضًا، ورواه مسلم (١١١٨).\nوحديث أبي سعيد رواه مسلم (١١١٧).\n(^٣) انظرها في \"مصنف عبد الرزاق\" ٤/ ٢٦٩ (٧٧٦٠) باب: السفر في شهر رمضان، و\"مصنف ابن أبي شيبة\" ٢/ ٢٨٢ (٨٩٩٢) كتاب: الصوم، من قال: مسافرون فيصوم بعض ويفطر بعض، و\"شرح معاني الآثار\" ٢/ ٧٠ باب: الصيام في السفر.\n(^٤) رواه ابن أبي شيبة ٢/ ٢٨١ (٨٩٧٤، ٨٩٧٧، ٨٩٨١، ٨٩٨٣) كتاب: الصوم، من كان يصوم في السفر ويقول هو أفضل.\n(^٥) انظرها في \"مصنف ابن أبي شيبة\" ٢/ ٢٨١ (٨٩٧٨)، و\"شرح معاني الآثار\" ٢/ ٧٠.\n(^٦) \"المصنف\" ٢/ ٢٨٢ - ٢٨٣ (٨٩٨٦، ٨٩٨٨).\n(^٧) انظر: \"بدائع الصنائع\" ٢/ ٩٤، \"عيون المجالس ٢/ ٦٤٧، \"البيان\" ٣/ ٤٦٨.\n(^٨) انظرها في \"مصنف عبد الرزاق\" ٢/ ٥٦٦ - ٥٦٧ (٤٤٨٠، ٤٤٨٢)، ٤/ ٢٦٩ - ٢٧٠/ ٧٧٦٢ - ٧٧٦٣، ٧٧٦٦) و\"مصنف ابن أبي شيبة\" ٢/ ٢٨٠ (٨٩٦٣، ٨٩٦٧، ٨٩٧٢)، \"شرح معاني الآثار\" ٢/ ٦٤، و\"الاستذكار\" لابن عبد البر ١٠/ ٧٩.","vol":"13","page":320},{"text":"وهو قول الأوزاعي وأحمد وإسحاق وعبد الملك من المالكية (^١) وروي عن عمر وابنه وأبي هريرة وابن عباس: إن صام في السفر لم يجزئه وعليه القضاء في الحضر (^٢)، وعن عبد الرحمن بن عوف قال: الصائم في السفر كالمفطر في الحضر (^٣). ذكره أجمع ابن المنذر، وبه قال أهل الظاهر،\n_________\n(^١) انظر: \"المغني\" ٤/ ٤٠٦.\n(^٢) انظرها في \"مصنف عبد الرزاق\" ٤/ ٢٧٠ (٧٧٦٣)، و\"مصنف ابن أبي شيبة\" ٢/ ٢٨٢ - ٢٨٣ (٨٩٩٥ - ٨٩٩٦، ٨٩٩٨)، و\"شرح معاني الآثار\" ٢/ ٦٣.\n(^٣) روي موقوفًا ومرفوعًا.\nأما الموقوف، فروي من طريقين:\nالأول: من طريق الزهري عن أبي سلمة بن عبد الرحمن بن عوف عن أبيه، قوله.\nرواه النسائي ٤/ ١٨٣، وفي \"الكبرى\" ٢/ ١٠٦ (٢٥٩٣ - ٢٥٩٤)، وابن أبي شيبة ٢/ ٢٨٠ (٨٩٦٢) باب من كره صيام رمضان في السفر، والفريابي في كتاب: \"الصيام\" ص ١٠٥ (١٤٠)، والضياء في \"المختارة\" ٣/ ١١٠ - ١١١ (٩١١).\nالثاني: من طريق الزهري عن حميد بن عبد الرحمن بن عوف عن أبيه، قوله.\nرواه النسائي ٤/ ١٨٣، وفي \"الكبرى\" ٢/ ١٠٦ (٢٥٩٥).\nوأما المرفوع، فروي من طريق الزهري عن أبي سلمة بن عبد الرحمن عن أبيه، مرفوعًا.\nرواه ابن ماجه (١٦٦٦) كتاب: الصيام، باب: ما جاء في الإفطار في السفر، والبزار كما في \"نصب الراية\" ٢/ ٤٦٢، وابن عدي في \"الكامل\" ٩/ ١٤٥ - ١٤٦، والخطيب في \"تاريخ بغداد\" ١١/ ٣٨٣، والضياء في \"المختارة\" ٣/ ١١١ (٩١٢).\nقال أبو زرعة الرازي في \"علل ابن أبي حاتم\" ١/ ٢٣٨ - ٢٣٩ (٦٩٤): الصحيح عن الزهري عن أبي سلمة عن أبيه، موقوف اهـ. وهو الذي رجحه ابن عدي أيضًا، وقال الدارقطني في \"العلل\" ٤/ ٢٨٣: الصحيح عن أبي سلمة عن أبيه موقوفًا - ﵇ -.\nوقال ابن حزم: حديث الزهري عن أبي سلمة عن عبد الرحمن بن عوف، قوله، إسناده صحيح، وقد صح سماع أبي سلمة من أبيه، وحديث حميد بن عبد الرحمن عن أبيه، سند في غاية الصحة اهـ \"المحلى\" ٦/ ٢٥٧. وخالفه البيهقي فقال: روي عن عبد الرحمن بن عوف أنه قال: الصائم في السفر كالمفطر في الحضر وهو =","vol":"13","page":321},{"text":"وحكاه ابن التين عن داود والنخعي ومن تابعهما.\nوقد صح التخيير في الصيام في السفر والفطر عن رسول الله - ﷺ - من حديث حمزة بن عمرو وأنس، وابن عباس، وأبي سعيد الخدري، وأن النبي - ﷺ - وأصحابه صاموا مرة وأفطروا أخرى فلم يعب بعضهم على بعض (^١)، فلا يلتفت إلى من خالف ذَلِكَ؛ لأن الحجة في السنة،\n_________\n= موقوف، وفي إسناده انقطاع، وروي مرفوعًا ولا يصح اهـ.\nقلت: والقول بالانقطاع هو قول المصنف أيضًا كما سيأتي، وتعقب ابن التركماني البيهقي فرجح ما قاله ابن حزم وقال: أخرجه النسائي وغيره من رواية أبي سلمة بن عبد الرحمن عن أبيه، وقد قال ابن معين والنسائي: لم يسمع من أبيه، فهذا معنى قول البيهقي: وفي إسناده انقطاع؛ إلا أن ابن حزم صرح بسماعه من أبيه، وتابع حميد بن عبد الرحمن أخاه أبا سلمة فرواه عن أبيه كذلك، كذا أخرجه أيضًا النسائي في \"سننه\" بسند صحيح، وذكر ابن حزم أن سنده في غاية الصحة وحميد سمع من أبيه نص عليه صاحب \"الكمال\" والرواية المرفوعة ذكرها ابن ماجه في \"سننه\" من رواية أبي سلمة بن عبد الرحمن عن أبيه، وسندها حسن، وذكرها ابن حزم ولم يذكر في إسنادها ضعفًا، إلا أسامة بن زيد وهو وإن تكلموا فيه يسيرًا فقد أخرج له مسلم في \"صحيحه\". اهـ \"سنن البيهقي\" ٤/ ٢٤٤.\nوقال عبد الحق الإشبيلي في \"الأحكام الوسطى\" ٢/ ٢٣٥: يقال: إن أبا سلمة لم يسمع من أبيه، ويروى موقوفًا عن أبي سلمة.\nوقال ابن القيم في \"الحاشية\" ٧/ ٣٣: لا يصح رفعه إنما هو موقوف. وقال البوصيري في \"زوائد ابن ماجه\" ص ٢٤٣ - ٢٤٤: إسناد حديث عبد الرحمن بن عوف ضعيف ومنقطع، أسامة بن زيد متفق على تضعيفه، وأبو سلمة لم يسمع من أبيه شيئًا. قاله ابن معين والبخاري.\nوقال الحافظ: أخرجه البزار وصوب وقفه، وكذا ابن أبي حاتم عن أبيه والدارقطني في \"العلل\" والبيهقي اهـ \"التلخيص الحبير\" ٢/ ٢٠٥.\nوكذا رمز السيوطي لصحة وقفه في \"الجامع الصغير\" (٤٩٧٤) فيض، وضعفه الألباني في \"ضعيف الجامع\" (٣٤٥٦)، وانظر: \"الضعيفة\" (٤٩٨).\n(^١) تقدم تخريجها جميعًا.","vol":"13","page":322},{"text":"والأحاديث السالفة شاهدة له، وفي \"المستدرك\" للحاكم أن حمزة قال: يا رسول الله، إني صاحب ظهر، وأنا أجد القوة، وأنا شاب (^١)، وفي البزار وابن حبان من حديث أبي سعيد بينما نحن مع رسول الله - ﷺ - في بعض أسفاره والناس صيام في يوم صائف انتهى إلى نهر من ماء السماء وهو على بغلة له فقال: \"يا أيها الناس اشربوا\" فجعلوا ينظرون إليه فقال: \"إني لست مثلكم إني راكب وأنتم مشاة\" الحديث (^٢)، وقد قال تعالى: ﴿وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ [البقرة: ١٨٤]. وفي \"علل ابن أبي حاتم\" عن أنس: سافرنا مع رسول الله - ﷺ - فمنا الصائم ومنا المفطر، وكان من صام في أنفسنا أفضل، وكان المفطرون هم الذين يعملون ويستقون، فقال - ﷺ -: \"ذهب المفطرون بالأجر\" قال أبي: هذا حديث منكر (^٣).\n_________\n(^١) \"المستدرك\" ١/ ٤٣٣، وسكت عنه الحاكم.\nورواه أبو داود (٢٤٠٣) كتاب: الصوم، باب: الصوم في السفر، وصححه الحافظ في \"التلخيص الحبير\" ٢/ ٢٠٤ وقال: صححه الحاكم!\nوقال الألباني ﵀: وهم الحافظ في \"التلخيص\" وهمًا فاحشًا؛، فإنه صرح بأنها رواية صحيحة، وأنه صححها الحاكم!! وكل ذلك خطأ.\nأما الأول؛ فواضح، وأما الحاكم، فإنه أخرجها من طريق النفيلي ولم يصححها، وإنما سكت عنها! وكذلك الذهبي!\nولم ينتبه الشيخ أحمد شاكر ﵀ لهذا الوهم، فنقل كلام الحافظ -المذكور- في حاشيته على \"المحلى\" ٦/ ٢٥٣ وسكت عنه! اهـ \"ضعيف أبي داود\" (٤١٤).\n(^٢) رواه أبو يعلى في \"مسنده\" ٢/ ٣٣٧ - ٣٣٨ (١٠٨٠)، ٢/ ٤٢٠ (١٢١٤)، وابن خزيمة في \"صحيحه\" ٣/ ٢٢٨ (١٩٦٦) كتاب: الصيام، وابن حبان ٨/ ٣١٩ (٣٥٥٠) ٨/ ٣٢٣ (٣٥٥٦) كتاب: الصوم، باب: صوم المسافر.\nوقال الألباني في \"صحيح موارد الظمآن\" (٧٥٣): صحيح لغيره.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٥٦ (٧٥٦).","vol":"13","page":323},{"text":"وقال عمر بن عبد العزيز ومجاهد وقتادة: أفضل الأمرين أيسرهما عليه قال تعالى: ﴿يُرِيدُ اللهُ بِكُمُ اليُسْرَ﴾ الآية (^١) [البقرة: ١٨٥].\nقال ابن المنذر: وبه أقول، وممن كان يصوم في السفر ولا يفطر: عائشة، وقيس بن عباد والنخعي وأبو الأسود وابن سيرين وابن عمر وابنه سالم وعمرو بن ميمون والأسود بن يزيد وأبو وائل (^٢).\nوعند ابن عبد البر: قال علي بن أبي طالب فيما رواه حماد بن زيد، عن أيوب، عن محمد، عن عبيدة عنه: من أدرك رمضان وهو مقيم، ثم سافر بعد لزمه الصوم؛ لأن الله تعالى قال: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ الآية [البقرة: ١٨٥] (^٣)، وقال أبو مجلز: لا يسافر أحد في رمضان، فإن سافر فليصم (^٤)، وقال أحمد: يباح له القصر فإن صام كره وأجزأه، وعنه الأفضل الفطر كما أسلفناه عنه.\nوقال أبو هريرة: لا يصح صومه (^٥)، وقال أحمد: كان عمر وأبو هريرة يأمران بالإعادة، وصح أنه - ﵇ - قال: \"ليس من البر الصيام في السفر\" (^٦)\n_________\n(^١) روى هذِه الآثار الطبري في \"تفسيره\" ٢/ ١٥٨، ١٦٠، ١٦٢ (٢٨٧٦، ٢٨٩٢، ٢٩٠٤).\n(^٢) انظرها في \"مصنف ابن أبي شيبة\" ١/ ٢٨٢ - ٢٨٢ (٨٩٧٥ - ٨٩٧٦، ٨٩٧٨، ٨٩٨٢ - ٨٩٨٤ - ٨٩٨٧) باب من كان يصوم في السفر ويقول: هو أفضل، و\"تفسير الطبري\" ٢/ ١٦٠ (٢٨٩٣) عن الأسود وعمرو بن ميمون وأبي وائل.\n(^٣) انظر: \"الاستذكار\" ١٠/ ٧٢، و\"التمهيد\" ٩/ ٦٦.\n(^٤) رواه سعيد بن منصور ٢/ ٦٩٥ (٢٧٤) تفسير سورة البقرة، وابن أبي شيبة ٢/ ٢٨٣ (٩٠٠٠) كتاب: الصيام، ما قالوا في الرجل يدركه رمضانان.\n(^٥) رواه ابن أبي شيبة ٢/ ١٨٢ - ١٨٣ (٨٩٩٦) كتاب: الصيام، من قال: إذا صام في السفر لم يجزه.\n(^٦) سيأتي قريبًا برقم (١٩٤٦).","vol":"13","page":324},{"text":"وقال فيمن صام: \"أولئك العصاة\" وهو محمول، وهذا إنما قاله لما خرج عام الفتح إلى مكة في رمضان فصام حَتَّى بلغ كراعِ الغمِيم فصام الناس، ثم دعا بقدح من ماء فرفعه حَتَّى نظر الناس إليه وشرب، فقيل له بعد ذَلِكَ: إن بعض الناس قد صام فقال: \"أولئك العصاة أولئك العصاة\" أخرجه مسلم من حديث جابر منفردًا به (^١)، وفي رواية قيل له: إن الناس قد شق عليهم الصيام وإنما ينظرون فيما فعلت، فدعا بقدح من ماء بعد العصر (^٢). وحديث: \"ليس من البر الصيام في السفر\" إنما قاله في الرجل الذي ظلل عليه من شدة ما ناله من الصوم كما سيأتي (^٣)، أي: من بلغ إلى هذِه الحالة ليس من البر صومه.\nوأثر (^٤) عمر أخرجه ابن أبي شيبة، عن عمرو بن دينار، عن رجل، عن أبيه عنه (^٥)، وأثر أبي هريرة أخرجه أيضًا عن عبد الكريم -أبي أمية- عن عطاء، عن (المحرر ابنه) (^٦) عنه (^٧)، وأثر عبد الرحمن بن عوف السالف: الصائم في السفر كالمفطر في الحضر رواه الزهري عن أبي سلمة، عن أبيه، وهو منقطع، أبو سلمة لم يسمع منه شيئًا (^٨) (^٩)،\n_________\n(^١) مسلم (١١١٤) في الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر ..\n(^٢) مسلم (١١١٤/ ٩١).\n(^٣) سيأتي برقم (١٩٤٦).\n(^٤) ورد في هامش الأصل ما نصه: ومر أثره المذكور في قوله: وقال أبو هريرة: لا يصح صومه، وقال أحمد: كان عمر وأبو هريرة يأمران بالإعادة قبل هذا بيسير.\n(^٥) \"المصنف\" ٢/ ٢٨٢ (٨٩٩٨).\n(^٦) تحتها في الأصل: يعني ابن أبي هريرة.\n(^٧) \"المصنف\" ٢/ ٢٨٢ - ٢٨٣ (٨٩٩٦).\n(^٨) في هامش الأصل: كون أبي سلمة لم يسمع من أبيه شيئا قاله ابن معين والبخاري، واسم أبي سلمة عبد الله، وقيل: إسماعيل.\n(^٩) تقدم تخريجه قريبًا باستيفاء.","vol":"13","page":325},{"text":"وأخرجه ابن ماجه من حديث ابن عمر مرفوعًا به، وفي سنده عبيد الله بن عمر العمري المكبر المصغر (^١) (^٢)، ورواه غير واحد من الثقات، عن ابن أبي ذئب، عن الزهري، عن أبي سلمة موقوفًا (^٣).\nوقال الأثرم: قلت لأحمد: رواه يونس، عن الزهري، عن أبي سلمة، عن أبيه مرفوعًا فعجب، وقال مرة عن يونس، قلت: عنبسة، فتبسم وقال: ما لنا ولعنبسة؟! فقلت: رواه أسامة بن زيد، عن ابن شهاب ورفعه، فقال: هكذا وسكت.\nوفي \"علل ابن أبي حاتم\": ورواه أيضًا ابن لهيعة، عن يونس، عن\nابن شهاب، عن أبي سلمة عن عائشة مرفوعًا، ورواه بقية، عن آخر، عن الزهري، عن أبي سلمة، عن أبي هريرة، قال أبو زرعة: الصحيح:\nالزهري، عن أبي سلمة، عن أبيه. موقوف (^٤).\nولابن أبي حاتم من حديث غالب بن فائد، عن إسرائيل، عن (جابر) (^٥)، عن ابن المنكدر، عن جابر يرفعه: \"خياركم من قصر\n_________\n(^١) كذا وقع في الأصل المكبر المصغر، وهما اثنان، والصواب المصغر كما في \"سنن ابن ماجه\" (١٦٥٥).\n(^٢) ابن ماجه (١٦٦٥) كتاب: الصيام، باب: ما جاء في الإفطار في السفر، وقال البوصيري: هذا إسناد صحيح رجاله ثقات. اهـ\n\"مصباح الزجاجة\" ٢/ ٦٤، وصححه الألباني في \"الإرواء\" (٩٢٥)، و\"صحيح سنن ابن ماجه\" (١٣٥١).\n(^٣) رواه النسائي في \"المجتبى\" ٤/ ١٨٣، وفي \"الكبرى\" ٢/ ١٠٦ (٢٥٩٣)، وابن أبي شيبة ٢/ ٢٨٠ (٨٩٦٢) وقد تقدم.\n(^٤) \"العلل\" ١/ ٢٣٨ - ٢٣٩ (٦٩٤).\n(^٥) كذا بالأصل وفي \"العلل\" ١/ ٢٥٥، ولعل صوابه: خالد، كما سيأتي في تخريج الحديث.","vol":"13","page":326},{"text":"الصلاة وأفطر\" (^١).\nفإن قلت: الأخبار السالفة ليس فيها إلا مجرد الفعل، ولا يلزم منه الإجزاء ولا سقوط القضاء. قلت: إخبارهم بصومه مع ترك الإنكار قال على الإجزاء، لإجماع الكل أنه لا يجب الجمع بين الصوم والقضاء، فإن قلت: يجوز أن يكونوا صاموه عن غير رمضان، قلت: خلاف الظاهر ورمضان لا يقبل غيره، وقوله: ﴿فَعِدَّةٌ﴾ [البقرة: ١٨٤] أي: فأفطر فعدة، ومثله ﴿فَفِديَة مّن صِيَامٍ﴾ [البقرة: ١٩٦] أي: فحلق ففديةٌ، والمريض لو تكلف فصام صح إجماعًا، فكذا المسافر.\n_________\n(^١) \"العلل\" ١/ ٢٥٥ (٧٥٥).\nوالحديث رواه البخاري في \"التاريخ الكبير\" ٣/ ١٦٥ من حديث عبد الله بن صالح، عن إسرائيل، عن خالد العبد، عن محمد بن المنكدر، عن جابر الحديث، ومن هذا الطريق رواه ابن عدي في \"الكامل\" ٣/ ٤٤٧. قلت: والحديث ضعيف من أجل خالد العبد.\nقال ابن عدي: سمعت يزيد بن زريع يقول: ثنا خالد فقال له رجل: من خالد؟ قال: أتراني أقول خالد العبد؛ لأن أقع من فوق هذِه المنارة أحب إلى من أن أحدث عن خالد العبد.\nسمعت ابن حماد يقول: قال البخاري: خالد العبد، عن محمد بن المنكدر، عن جابر مرفوعًا: \"خياركم من قصر الصلاة في السفر وأفطر\". منكر الحديث. وقال: وخالد العبد أحاديثه بمقدار ما يرويه مناكير اهـ \"الكامل\" ٣/ ٤٤٦ - ٤٤٧ بتصرف.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٣٥٦٠).","vol":"13","page":327},{"text":"<span data-type='title' id=toc-1453>٣٤ - باب إِذَا صَامَ أَيَّامًا مِنْ رَمَضَانَ ثُمَّ سَافَرَ</span>\n١٩٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ إِلَى مَكَّةَ فِي رَمَضَانَ، فَصَامَ حَتَّى بَلَغَ الكَدِيدَ أَفْطَرَ. فَأَفْطَرَ النَّاسُ.\nقَالَ أَبُو عَبْدِ اللهِ: وَالكَدِيدُ مَاءٌ بَيْنَ عُسْفَانَ وَقُدَيْدٍ. [١٩٤٨، ٢١٥٣، ٤٢٧٥، ٤٢٧٦، ٤٢٧٧، ٤٢٧٨، ٤٢٧٩ - مسلم: ١١١٣ - فتح: ٤/ ١٨٠]\nذكر فيه حديث ابن عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ إِلَى مَكَّةَ فِي رَمَضَانَ، فَصَامَ حَتَّى بَلَغَ الكَدِيدَ أَفْطَرَ فَأَفْطَرَ النَّاسُ.\nقَالَ أَبُو عَبْدِ اللهِ: وَالكَدِيدُ مَاءٌ بَيْنَ عُسْفَانَ وَقُدَيْدٍ.","vol":"13","page":328},{"text":"<span data-type='title' id=toc-1454>٣٥ - باب</span>\n١٩٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، أَنَّ إِسْمَاعِيلَ بْنَ عُبَيْدِ اللهِ حَدَّثَهُ، عَنْ أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ ﵁ قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فِي بَعْضِ أَسْفَارِهِ فِي يَوْمٍ حَارٍّ، حَتَّى يَضَعَ الرَّجُلُ يَدَهُ عَلَى رَأْسِهِ مِنْ شِدَّةِ الحَرِّ، وَمَا فِينَا صَائِمٌ إِلَّا مَا كَانَ مِنَ النَّبِيِّ - ﷺ - وَابْنِ رَوَاحَةَ.\n[مسلم: ١١٢٢ - فتح: ٤/ ١٨٢]\nذكر فيه حديث أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فِي بَعْضِ أَسْفَارِهِ فِي يَوْمٍ حَارٍّ، حَتَّى يَضَعَ الرَّجُلُ يَدَهُ عَلَى رَأْسِهِ مِنْ شِدَّةِ الحَرِّ، وَمَا فِينَا صَائِمٌ إِلَّا مَا كَانَ مِنَ النَّبِيِّ - ﷺ - وَابْنِ رَوَاحَةَ.\n\nالشرح:\nحديث ابن عباس أخرجه مسلم بزيادة: فصام رسول الله - ﷺ - وأفطر، من شاء صام، ومن شاء أفطر (^١). وفي لفظ: لا (تعب) (^٢) على من صام ولا على من أفطر، قد صام رسول الله - ﷺ - في السفر وأفطر (^٣).\nوحديث أبي الدرداء أخرجه مسلم، وقال: في شهر رمضان (^٤)، وهي أم الدرداء الصغرى هجيمة ويقال: جهيمة بنت حُيي الأوصابية، وقيل: الوصَّابية (^٥)، ووصاب: أخو جُبلان بضم الجيم ابنا سهل، وفي مسلم من حديث ابن عباس: وكان صحابة رسول الله - ﷺ - يتبعون\n_________\n(^١) مسلم (١١١٣) كتاب: الصيام، باب: جواز الصوم والفطر …\n(^٢) في الأصل: يعيب، والمثبت من \"صحيح مسلم\".\n(^٣) مسلم (١١١٣/ ٨٩).\n(^٤) مسلم (١١٢٢) كتاب: الصيام، باب: التخيير في الصوم والفطر في السفر.\n(^٥) هي سيدة عالمة فقهية، روت علمًا جمًّا عن زوجها أبي الدرداء، وعن سلمان الفارسي وكعب بن عاصم الأشعري، وعائشة، وأبي هريرة. =","vol":"13","page":329},{"text":"الأحدث فالأحدث من أمره، قال الزهري: وكان الفطر آخر الأمرين وإنما يؤخذ من أمر رسول الله - ﷺ - بالآخر فالآخر.\nقال الزهري: فصبح رسول الله - ﷺ - لثلاث عشرة خلت من رمضان.\nقال ابن عيينة: لا أدري من قول من هو، يعني: كان يؤخذ بالآخر فالآخر من قول رسول الله - ﷺ -، وفي رواية: كانوا يتبعون الأحدث فالأحدث من أمره ويرونه بالناسخ المحكم (^١).\nوللبخاري أنه - ﵇ - خرج في رمضان من المدينة ومعه عشرة آلاف وذلك على رأس ثمان سنين ونصف من مقدمه المدينة، فسار بمن معه من المسلمين إلى مكة يصوم ويصومون، حَتَّى بلغ الكديد وهو ماء بين عسفان وقديد أفطر وأفطروا، ثم ذكر قول الزهري (^٢). وفي رواية له: فلم يزل مفطرًا حَتَّى انسلخ الشهر (^٣)، وفي أخرى له: خرج رسول الله - ﷺ - والناس مختلفون فصائم ومفطر، فلما استوى على راحلته دعا بإناء من لبن أو بماء فوضعه على راحته، أو راحلته ثم\n_________\n= عرضت القرآن وهي صغيرة على أبي الدرداء، وطال عمرها، واشتهرت بالعلم والعمل والزهد، وهي معدودة في أفضل التابعيات، قال ابن الصلاح في \"علوم الحديث\" النوع الأربعون: سيدتا التابعين من النساء: حفصة بنت سيرين، وعمرة بنت عبد الرحمن، وثالثتهما وليست كهما، أم الدرداء.\nوانظر ترجمتها في \"الثقات\" لابن حبان ٥/ ٥١٧، و\"ذكر أسماء التابعين\" للدارقطني ١/ ٤٣٣، \"وتهذيب الكمال\" ٣٥/ ٣٥٢ (٧٩٧٤)، و\"سير أعلام النبلاء\" ٤/ ٢٧٧ (١٠٠).\n(^١) \"صحيح مسلم\" (١١١٣) كتاب: الصيام، باب: جواز الصوم والفطر …\nوكلام الزهري وابن عيينة مذكور عقب الحديث.\n(^٢) سيأتي برقم (٤٢٧٦) كتاب: المغازي، باب: غزوة الفتح في رمضان.\n(^٣) سيأتي برقم (٤٢٧٥).","vol":"13","page":330},{"text":"نظر الناس فقال المفطرون للصوام: أفطروا، ذكره في المغازي (^١)، ولأحمد: مرُّوا بغدير في الطريق نحو الظهيرة فجعلوا يلوون أعناقهم وتتوق أنفسهم إليه، فدعا بقدح (^٢)، الحديث.\nوله: فصام رجل من الصحابة فضعف ضعفًا شديدًا، وكاد العطش يقتله، وجعلت ناقته تدخل بين العضاة فأخبر - ﵇ - فقال: \"ائتوني به\" فقال: \"أنت في سبيل الله ومع رسول الله أفطر\"، فأفطر (^٣). وللحاكم وقال: صحيح على شرط مسلم من حديث جابر: أن النبي - ﷺ - سافر في رمضان، فاشتد الصوم على رجل من أصحابه فجعلت راحلته تهيم به تحت الشجر؛ فأخبر رسول الله - ﷺ - بأمره فأمره أن يفطر، ثم دعا النبي - ﷺ - بإناء فوضعه على يده ثم شرب والناس ينظرون (^٤).\nإذا تقرر ذَلِكَ فالكلام عليه من أوجه:\nأحدها:\nهذا الحديث مما لم يحضره ابن عباس؛ لأنه كان مع المستضعفين بمكة، قاله ابن التين، ويدخل في المسند؛ لأنه من صحابي (^٥).\n_________\n(^١) سيأتي برقم (٤٢٧٧).\n(^٢) انظر: \"مسند أحمد\" ١/ ٣٦٦.\n(^٣) رواه أحمد ٣/ ٣٢٩، وأبو يعلى في \"مسنده\" ٤/ ١٧٤ (٢٢٥٢).\n(^٤) \"المستدرك\" ١/ ٤٣٣ كتاب: الصوم، وقال الألباني كما في \"صحيح ابن خزيمة\" (٢٠٢٠) صحيح، إن سمع أبو الزبير من جابر.\n(^٥) قلت: هذا يسمى في أصول الفقه، وكذا في مصطلح الحديث بمرسل الصحابي وهو ما أخبر به الصحابي عن رسول الله بما لم يسمعه أو يشاهده منه؛ لغيابه أو تأخر إسلامه أو صغر سنه كابن عباس وغيره من صغار الصحابة، وهو حجة عند جمهور المحدثين والفقهاء. وللاستزادة ينظر: \"علوم الحديث\" لابن الصلاح ﵀- النوع التاسع، و\"المقنع\" للمصنف -﵀- ١/ ١٣٨.","vol":"13","page":331},{"text":"ثانيها:\nخروج سيدنا رسول الله - ﷺ - لفتح مكة يوم الأربعاء بعد العصر لعشر مضين من رمضان، فلما كان بالصلصل -جبل بذي الحليفة (^١) - نادى مناديه: من أحب أن يفطر فليفطر، ومن أحب أن يصوم فليصم. فلما بلغ الكديد أفطر بعد صلاة العصر على راحلته كما سلف.\nثالثها:\nالكَديد (^٢) بفتح الكاف، ثم دال مهملة، ثم مثناة تحت، ثم دال مهملة بينه وبين المدينة سبع مراحل أو نحوها، وبينه وبين مكة نحو مرحلتين، وهو أقرب إلى المدينة من عسفان، قال أبو عبيد: بينه وبين عسفان ستة أميال، وعسفان على أربعة برد من مكة، وبالكديد عين جارية بها نخل كثير.\nوفي البخاري -كما سلف-: وَالكَدِيدُ مَاءٌ بَيْنَ عُسْفَانَ وَقُدَيْدٍ. ورواه بعد: حَتَّى بلغ عسفان (^٣).\nقال عبد الملك: والكَديد: العقبة المطلة على الجحفة، وذكر صاحب \"المطالع\" أن بين الكديد ومكة اثنين وأربعين ميلًا، وكذا قاله قبله القاضي عياض قال: وهذا كله في هذِه الغزوة، وسميت هذِه المواضع فيه لتقاربها وإن كانت عسفان متباعدة عن هذِه المواضع لكنها كلها مضافة إليها ومن عملها، فاشتمل اسم عسفان عليها (^٤).\n_________\n(^١) انظر: \"معجم ما استعجم\" ٣/ ٨٨٠.\n(^٢) انظر: \"معجم ما استعجم\" ٤/ ١١١٩.\n(^٣) سيأتي قريبًا برقم (١٩٤٨).\n(^٤) \"إكمال المعلم\" ٤/ ٦٤.","vol":"13","page":332},{"text":"رابعها:\nعَلِمَ - ﷺ - بحال الناس ومشقتهم في بعض هذِه المواضع فأفطر وأمرهم بالفطر في بعضها.\nخامسها:\nفيه: دلالة لما ترجم له إشارة، وهو أن المسافر يصوم بعض رمضان دون بعض، ولا يلزمه بصوم بعضه الدوام عليه، وفيه: رد لما أسلفناه من قول علي، والمعنى عنده: من أدركه رمضان وهو مسافر فعدة من أيام أخر، ومن أدركه حاضرًا فليصمه، وهو قول عبيدة السلماني وسويد وأبي مجلز، كما سلف، وهو قول مردود بسفر الشارع في رمضان وإفطاره فيه في الكديد، وجمهور الأمة على خلافه لثبوت السنة بالتخيير فيه؛ ولصيامه في سفره، وإنما أمر من شهد الشهر كله أن يصوم، ولا يقال لمن شهد بعضه أنه شهده كله، والمبين عن الله سافر فيه وأفطر. ومن الغريب أن ابن أبي حاتم لما ذكره عن علي قال: وروي عن عائشة وابن عمر، وابن عباس وابن جبير، وابن الحنفية، وعبيدة، وعلي بن حسين، وسويد بن غفلة، وإبراهيم النخعي، ومجاهد، والشعبي، وأبي مجلز، والسدي نحو ذاك (^١).\nوفيه أيضًا: رد ظاهر لقول من زعم أن فطره بالكديد كان في اليوم الذي خرج فيه من المدينة. وذهب الشافعي إلى أنه لا يجوز له الفطر في ذَلِكَ اليوم، وإنما يجوز لمن طلع عليه الفجر في السفر (^٢)، واختلفوا كما\n_________\n(^١) \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣١١ - ٣١٢، وقد روى حديث علي بسنده (١٦٥٦).\n(^٢) \"البيان\" ٣/ ٤٧١.","vol":"13","page":333},{"text":"قال أبو عمر (^١) وغيره في الذي يخرج في سفره وقد بيت الصوم، فقال مالك: عليه القضاء ولا كفارة، وبه قال أبو حنيفة والشافعي وداود والطبري والأوزاعي، ونقله ابن بطال (^٢) عن سائر الفقهاء بالحجاز، وللشافعي قول آخر: أنه يكفر إن جامع، وعن مالك: الكفارة أيضًا (^٣).\nوقال أشهب: لا يُكَفِّر إن تأول فعل رسول الله - ﷺ - بالكَديد، وقال ابن الماجشون: إن أفطر بالجماع كفر أو بغيره فلا (^٤).\nوالحجة في سقوط الكفارة واضحة بحديث ابن عباس وجابر، كذا قال ابن بطال، وفيه ما سلف، ومن جهة النظر أيضًا؛ لأنه متأول غير هاتك لحرمة صومه عند نفسه وهو مسافر فدخل في عموم إباحة الفطر (^٥).\nسادسها:\nالسفرة التي كان فيها عبد الله بن رواحة غير هذِه، ويحتمل أن تكون غزوة بدر؛ لأن الترمذي روى عن عمر: غزونا مع رسول الله - ﷺ - في رمضان يوم بدر والفتح (^٦)، قال: وأفطرنا فيهما (^٧).\nسابعها:\nمعنى حديث أبي الدرداء في الباب أنه - ﵇ - كان صائمًا وابن رواحة،\n_________\n(^١) \"التمهيد\" ٩/ ٦٩.\n(^٢) \"شرح ابن بطال\" ٤/ ٩٠.\n(^٣) \"بدائع الصنائع\" ٢/ ١٠٠، \"عيون المجالس\" ٢/ ٦٤٨، \"روضة الطالبين\" ٢/ ٣٦٩، \"المغني\" ٤/ ٤٨٠.\n(^٤) \"النوادر والزيادات\" ٢/ ٢٤، ٤٩.\n(^٥) \"شرح ابن بطال\" ٤/ ٩٠.\n(^٦) في هامش الأصل: ولا يحتمل أن يكون يوم الفتح وذلك؛ لأنه توفي في وقعة مؤتة في جمادى الأولى سنة ثمان، والفتح كان في رمضان منها.\n(^٧) الترمذي (٧١٤) باب: ما جاء في الرخصة للمحارب في الإفطار، وقال: حديث عمر لا نعرفه إلا من هذا الوجه. وقال الألباني: ضعيف الإسناد.","vol":"13","page":334},{"text":"وسائر أصحابه مفطرون، فلو لم يجز الفطر في رمضان لمن سافر فيه ما ترك الشارع أصحابه مفطرين فيه ولا سوغهم ذَلِكَ.\nوفيه: وفي حديث ابن عباس الرد على من قال: إن الصيام لا يجزئ\nفي السفر معللًا بأن الفطر عزيمة من الله وصدقة فإن الشارع فعله، وكذا ابن رواحة، وقصد بذلك أن يسنَّ لأمته ليقتدوا به لمن كان به قوة له.\nوقد روي عن ابن عباس: إنما أراد الله بالفطر في السفر التيسير عليكم فمن يسر الله عليه الصيام فليصم ومن يسر عليه الفطر فليفطر (^١).\nفهذا ابن عباس لم يجعل إفطاره - ﷺ - في السفر بعد صيامه ناسخًا للصوم في السفر ولكنه جعله على جهة التيسير، بل ظاهر الحديث أن الصوم فيه أفضل، وقد صام وكان يومًا حارًّا كما سلف وتكلف صومه.\nفإن قلت: لا يأمن أن يضعف.\nقلت: المقيم كذلك، نعم مظنة المشقة في السفر أكثر، ولا يقاس على القصر.\nوفيه: ترك بعض العمل وهو يحب أن يعمل به خيفة أن يعمل به الناس فيفرض عليهم، وهو مخصص لقوله تعالى: ﴿وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ [محمد: ٣٣] وقال الداودي: أفطر بعد أن بيَّت الصوم للضرورة، وقيل إنه أصبح ناويًا للفطر، وقال مطرف: للمسافر أن يفطر بعد أن يبيت الصوم، واحتج بهذا الحديث وكله مردود؛ لأنهم ظنوا أن ذَلِكَ في يوم واحد، وهو غلط كما أسلفناه، فبينهما أيام، ووقع ذَلِكَ للمزني؛ فإنه قال: إذا أصبح صائمًا ثم سافر يجوز له\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٦٦ - ٦٧ كتاب: الصيام، باب: الصيام في السفر، وابن عبد البر في \"التمهيد\" ٢/ ١٧٢.","vol":"13","page":335},{"text":"الفطر. واحتج بأنه - ﵇ - خرج عام الفتح إلى مكة صائمًا في رمضان حَتَّى بلغ كراع الغميم أفطر، أخرجه مسلم من حديث جابر (^١)، وغلطوه؛ فإن بين المدينة وكراع الغميم ثمانية أيام، والمراد بالحديث: أنه صام أيامًا في سفره، ثم أفطر، وقيل: إن المزني تبين له ذَلِكَ فرجع عن هذا الاحتجاج لا عن مذهبه، لكن المزني غير منفرد بهذا الاحتجاج، فقد وقع أيضًا في كتاب البويطي وهذا لفظه ومنه نقلته: من أصبح في حضر صائمًا، ثم سافر فليس له أن يفطر. إلا إن ثبت حديث رسول الله - ﷺ -: أنه أفطر يوم الكديد انتهى. والكديد وكراع الغميم متقاربان.\nفرع:\nخرج مسافرًا فأفطر. فقال مالك: لا كفارة عليه، وبه قال أبو حنيفة، وقال المغيرة وابن كنانة: يكفر، وهو قول للشافعي (^٢).\nوفي القضاء على من سافر في صوم التطوع فأفطر قولان (^٣)، وإذا ابتدأ صوم التطوع في السفر ثم أفطر من غير عذر ففيه أيضًا روايتان لهم (^٤).\n_________\n(^١) مسلم (١١١٤) كتاب: الصيام، باب: جواز الصوم والفطر …\n(^٢) \"مختصر الطحاوي\" ص ٥٣ - ٥٤، \"عيون المجالس\" ٢/ ٦٤٨، \"روضة الطالبين\" ٢/ ٣٦٩.\n(^٣) في الأصل تحتها تعليق: أي للمالكية.\n(^٤) في هامش الأصل: آخر ١ من ٧ من تجرئة المصنف.","vol":"13","page":336},{"text":"<span data-type='title' id=toc-1455>٣٦ - باب قَوْلِ النَّبِيِّ - ﷺ - لِمَنْ ظُلِّلَ عَلَيْهِ وَاشْتَدَّ الحَرُّ: \"لَيْسَ مِنَ البِرِّ الصَّوْمُ فِي السَّفَرِ</span>\"\n١٩٤٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الأَنْصَارِيُّ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ عَمْرِو بْنِ الحَسَنِ بْنِ عَلِيٍّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵃ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - فِي سَفَرٍ، فَرَأَى زِحَامًا، وَرَجُلًا قَدْ ظُلِّلَ عَلَيْهِ، فَقَالَ: \"مَا هَذَا؟ \". فَقَالُوا: صَائِمٌ. فَقَالَ: \"لَيْسَ مِنَ البِرِّ الصَّوْمُ فِي السَّفَرِ\". [مسلم: ١١١٥ - فتح: ٤/ ١٨٣]\nذكر فيه حديث جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - فِي سَفَرٍ، فَرَأَى زِحَامًا، وَرَجُلًا قَدْ ظُلِّلَ عَلَيْهِ، فَقَالَ: \"مَا هَذَا؟ \". فَقَالُوا: صَائِمٌ. فَقَالَ: \"لَيْسَ مِنَ البِرِّ الصَّوْمُ فِي السَّفَرِ\".\nهذا الحديث أخرجه مسلم بلفظ: \"ليس البر أن تصوموا في السفر\"، قال شعبة: وكان يبلغني عن يحيى بن أبي كثير أنه كان يزيد في هذا الحديث أنه قال: \"عليكم برخصة الله التي رخص لكم\"، قال: فلما سألته لم يحفظه (^١).\nورواه الوليد عن الأوزاعي: حَدَّثَني يحيى، عن محمد بن عبد الرحمن بن ثوبان، عن جابر: مرَّ برجل في سفر في ظل شجرة يُرش عليه الماء فسأل فقالوا: صائم يا رسول الله، قال: \"ليس من البر الصيام في السفر عليكم برخصة الله التي أرخص لكم فاقبلوها\" (^٢)،\n_________\n(^١) مسلم (١١١٥).\n(^٢) هذا الحديث اختلف في إسناده:\nفرواه النسائي ٤/ ١٧٦ كتاب: الصيام، ما يكره من الصيام في السفر، وفي \"الكبرى\" ٢/ ٩٩ - ١٠٠ (٢٥٦٦) من طريق شعيب، قال: حدثنا الأوزاعي، =","vol":"13","page":337},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال: حدثني يحيى بن أبي كثير، قال: حدثني محمد بن عبد الرحمن، قال حدثني جابر بن عبد الله … فذكره.\nقلت: في هذا السند ذكر محمد بن عبد الرحمن دون ذكر اسم جده، وصرح فيه بالتحديث من جابر.\nقال النسائي: هذا خطأ ومحمد بن عبد الرحمن لم يسمع هذا الحديث من جابر! ورواه النسائي ٤/ ١٧٦، وفي \"الكبرى\" ٢/ ١٠٠ (٢٥٦٧) من طريق الفريابي قال: حدثنا الأوزاعي، قال: حدثني يحيى، قال: حدثني محمد بن عبد الرحمن، قال حدثني من سمع جابرًا، عن جابر … فذكره.\nقلت: وقع هنا أيضًا محمد بن عبد الرحمن دون ذكر اسم جده، وأبهم اسم شيخه الذي سمع الحديث من جابر.\nورواه الفريابي في كتاب \"الصيام\" ص ٧٣ (٧٧)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٢ كتاب: الصيام، باب: الصيام في السفر، وابن حبان ٢/ ٧٠ - ٧١ (٣٥٥) كتاب: البر والإحسان، باب: ما جاء في الطاعات وثوابها. من طريق الوليد بن مسلم قال: حدثنا الأوزاعي، قال: حدثني يحيى بن أبي كثير، عن محمد بن عبد الرحمن بن ثوبان، عن جابر … فذكره.\nورواه أيضًا النسائي ٤/ ١٧٦، وفي \"الكبرى\" ٢/ ١٠٠ (٢٥٦٨) من طريق علي بن المبارك، عن يحيى بن أبي كثير، عن محمد بن عبد الرحمن بن ثوبان، عن جابر … فذكره.\nورواه أيضًا النسائي في \"المجتبى\" ٤/ ١٧٦، وفي \"الكبرى\" ٢/ ١٠٠ (٢٥٦٩) من طريق علي بن المبارك، عن يحيى عن محمد بن عبد الرحمن، عن رجل، عن جابر … فذكره.\nورواه أيضًا النسائي ٤/ ١٧٧، وفي \"الكبرى\" ٢/ ١٠٠ (٢٥٧٠) من طريق شعبة، عن محمد بن عبد الرحمن، عن محمد بن عمرو بن حسن، عن جابر .. فذكره.\nقلت: فسمى شعبة هنا اسم شيخ محمد بن عبد الرحمن المبهم في السند السابق بأنه محمد بن عمرو بن حسن. قال النسائي: حديث شعبة هذا هو الصحيح.\nقال أبو حاتم في \"العلل\" ١/ ٢٤٧ كما سيأتي رادًّا على من سمى محمد بن عبد الرحمن أنه ابن ثوبان-: إنما هو محمد بن عبد الرحمن بن سعد بن زرارة. =","vol":"13","page":338},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال عبد الحق الإشبيلي في \"الأحكام الوسطي\" ٢/ ٢٣٤: رواه النسائي من حديث محمد بن عبد الرحمن بن ثوبان عن جابر ولم يسمع محمد بن عبد الرحمن من جابر بن عبد الله. اهـ.\nوأطنب ابن القطان في الرد عليه ومناقشة النسائي فقال: هو خطأ، وإنما هو قول النسائي تلقاه عنه، ولم ينظر فيه، ولا تفقَّد صحته، ولا نقله عنه كما قاله، فإن النسائي إنما قال: لم يسمع هذا الحديث محمد بن عبد الرحمن من جابر، فقال هو لم يسمع من جابر، هكذا بإطلاق، وزاد من عنده أنه ابن ثوبان، وأصاب في ذلك، ولكنه لم يصب من حيث القضاء عليه بأنه لم يسمع من جابر.\nوالنسائي إنما قال فيه: إنه لم يسمع من جابر هذا الحديث، وذلك أنه اعتقد فيه أنه رجل آخر.\nوبيان اتصال الحديث المذكور وأنه ليس بمنقطع كما ذكر، فهو بأن تعلم أنه حديث يرويه رجلان، كل واحد منهما يقال له: محمد بن عبد الرحمن؛ أحدهما: ابن ثوبان، والآخر: ابن سعد بن زرارة، وهذا هو الذي لم يسمعه من جابر، فأما ابن ثوبان فإنه يقول فيه: حدثني جابر.\nثم ذكر ابن القطان حديث النسائي (٢٥٦٦) وقال: هذا إسناد صحيح متصل، يذكر كل واحد منهم: حدثني، حتى انتهى ذلك إلى محمد بن عبد الرحمن فقال: حدثني جابر.\nوهذا هو الذي أورد أبو محمد وفسر محمد بن عبد الرحمن، بأنه ابن ثوبان، وأصاب في ذلك، وأخطأ في قوله: لم يسمع من جابر، وهو يروى من قوله ويسمع حدثني جابر.\nوالذي بعده من قول النسائي: هذا خطأ، ومحمد بن عبد الرحمن لم يسمع هذا الحديث من جابر.\nنبين الآن -إن شاء الله- أنه إنما قال ذلك معتقدًا أنه محمد بن عبد الرحمن بن سعد، لا محمد بن عبد الرحمن بن ثوبان، وذلك أن كل ما أورد بعده منقطعًا، إنما هو لمحمد بن عبد الرحمن بن سعد، لا لابن ثوبان.\nثم ساق طرق النسائي طريقًا طريقًا وناقش جميعها، فمن أراد الاستزادة فليراجع \"بيان الوهم والإيهام\" ٢/ ٥٧٧ - ٥٨٢ فإنه شفى فيه وكفى. =","vol":"13","page":339},{"text":"قال أبو حاتم في \"علله\": هذا خطأ إنما هو محمد بن عبد الرحمن بن أسعد بن زرارة، عن جابر (^١).\nقلت: وله طريقان آخران أحدهما من طريق كعب بن عاصم الأشعري مرفوعًا: \"ليس من البر الصيام في السفر\"، أخرجه الحاكم بإسناد صحيح (^٢)، وللبيهقي: \"ليس من ام بر ام صيام في ام سفر\" (^٣)،\n_________\n= ونقل الحافظ في \"التلخيص الحبير\" ٢/ ٢٠٥ كلام ابن القطان وأقره.\nأما في \"الفتح\" ٤/ ١٨٥ فذهب إلى أن الصواب في رواية يحيى بن أبي كثير أنها عنه عن محمد بن عبد الرحمن، وهو ابن سعد عن محمد بن عمرو بن الحسن عن جابر، وأن قول من قال فيها: محمد بن عبد الرحمن بن ثوبان، وهم، وإنما هو ابن عبد الرحمن بن سعد اهـ.\nوقال الألباني في \"الإرواء\" ٤/ ٥٦ رادًّا على ما قاله الحافظ في \"الفتح\" وهذا عندي بعيد؛ لأنه يلزم منه تخطئة ثقتين حافظين هما الوليد بن مسلم ووكيع فإنهما قالا: ابن ثوبان، ومثل هذا ليس بالأمر السهل ما أمكن الجمع دون تخطئة الثقات الآخرين وذهب إليه ابن القطان، والله أعلم وخلاصة القول أن هذِه الزيادة إسنادها صحيح، ولا يضره تفرد يحيى بن أبي كثير؛ لأنه ثقة ثبت كما في \"التقريب\"، وإنما يخشى البعض من التدليس وقد صرح هنا بالتحديث فأمنا من تدليسه اهـ. انظر \"الإرواء\" (٩٢٥).\n(^١) \"العلل\" ١/ ٤٢٧.\n(^٢) \"المستدرك\" ١/ ٤٣٣. وصححه الألباني في \"الإرواء\" ٤/ ٥٨ (٩٢٥).\n(^٣) رواه بهذا اللفظ أحمد ٥/ ٤٣٤، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٣ كتاب: الصيام، باب: الصيام في السفر، والطبراني ١٩/ ١٧٢ (٣٨٧ - ٣٨٨).\nوالذي عند البيهقي في \"السنن\" ٢/ ٢٤٢ كتاب: الصيام، باب: تأكيد الفطر في السفر إذا كان يجهده الصوم، وفي \"معرفة السنن والآثار\" ٦/ ٢٩٢ (٨٧٦٨) كتاب: الصيام، الفطر والصوم في السفر، بلفظ: \"ليس من البر الصيام في السفر\".\nوكذا رواه النسائي ٤/ ١٧٤ - ١٧٥ كتاب: الصوم، باب: ما يكره من الصيام في السفر، وابن ماجه (١٦٦٤) كتاب: الصيام، باب: ما جاء في الإفطار، وأحمد ٥/ ٤٣٤. =","vol":"13","page":340},{"text":"وهي لغة لبعضهم يبدلون اللام ميمًا فيما ذكره أبو القاسم البغوي وغيره (^١).\nثانيهما: من طريق ابن عمر مرفوعًا: \"ليس من البر .. \" الحديث، أخرجه ابن ماجه (^٢)، وقال أبو حاتم: منكر (^٣).\nوقوله: (\"ليس من البر\") من هنا يراد بها: تأكيد النفي، وأبعد من ذهب أنها للتبعيض.\nإذا تقرر ذَلِكَ فإن احتج ظاهري نخعي به، فقال: ما لم يكن من البر فهو من الإثم فدل أن صيامه لا يجزئ في السفر.\nفجوابه أن لفظه خرج على شيء معين كما سبق في الحديث، ومعناه: ليس البر أن يبلغ الإنسان بنفسه هذا المبلغ كما أسلفناه،\n_________\n= والحديث بلفظ: \"ليس من ام بر ام صيام في أم سفر\".\nقال الحافظ في \"التلخيص الحبير\" ٢/ ٢٠٥: هذِه لغة لبعض أهل اليمن، يجعلون لام التعريف ميمًا، ويحتمل أن يكون النبي - ﷺ - خاطب بها هذا الأشعري كذلك؛ لأنها لغته، ويحتمل أن يكون الأشعري هذا نطق بها على ما ألف من لغته، فحملها عنه الراوي عنه، وأداها باللفظ الذي سمعها به، وهذا الثاني أوجه عندي، والله أعلم. اهـ.\nوقال الألباني في \"الإرواء\" ٤/ ٥٨ - ٥٩، و\"الضعيفة\" (١١٣٠): شاذ بهذا اللفظ، وقال معقبًا على كلام الحافظ: إن إيراد الحافظ هذين الاحتمالين قد يشعر القارئ لكلامه أن الرواية ثبتت بهذا اللفظ عن الأشعري، وإنما تردد في كونه من النبي - ﷺ - نفسه، أو من الأشعري، ورجح الثاني. وهذا الترجيح لا داعي له، بعد أن أثبتنا أنه وهم من معمر، فلم يتكلم به النبي - ﷺ - ولا الأشعري بل ولا صفوان بن عبد الله ولا الزهري، فليعلم هذا فإنه عزيز نفيس إن شاء الله تعالى. اهـ \"الضعيفة\" ٣/ ٢٦٥، وانظر أيضًا \"الإرواء\" ٤/ ٥٩ ففيه تعقب آخر على كلام الحافظ.\n(^١) قد أسلفنا قول الحافظ فيه.\n(^٢) تقدم تخريجه، وانظر \"الإرواء\" (٩٢٥).\n(^٣) \"العلل\" ١/ ٢٤٧.","vol":"13","page":341},{"text":"والله قد رخص في الفطر، ويصححه صوم الشارع في شدة الحر وحاشاه من الإثم، فالمعنى: ليس هذا أثر البر؛ لأنه قد يكون الإفطار أبر منه، إذا كان في حج أو جهاد ليقوى عليه؛ وهذا لقوله - ﵇ -: \"ليس المسكين بالطوَّاف الذي ترده التمرة والتمرتان\" (^١)، ومعلوم أن الطواف مسكين، وأنه من أهل الصدقة، وإنما أراد المسكين الشديد المسكنة الذي لا يسأل ولا يُتصدق عليه، وقال بعضهم: معناه: ليس من البر الواجب، وإنما يحتاج إلى هذا من قطع الحديث عن سببه وحمله على عمومه، وأما من حمله على القاعدة الشرعية في رفع ما لا يطاق عن هذِه الأمة، وبأن للمريض المقيم ومن أجهده الصوم أن يفطر، فإن خاف من صومه محذورًا عصى بصومه وعليه يحمل قوله - ﵇ -: \"أولئك العصاة\"، وأما من حاله غير حال المظلل عليه فحكمه ما سلف من التخيير، وبهذا يرتفع التعارض وتجتمع الأدلة ولا تحتاج إلى فرض نسخ إذ لا تعارض.\nوقال القاضي أبو محمد: لفظه يحتمل الفضيلة ويحتمل أن يراد به ما هو شرط في إجزاء الفعل فيتوقف إلى البيان، وقد أسلفنا أنه خرج على سبب والفطر رخصة فيأخذ منه، ومن أشد ما يوردونه حديث \"الصائم في السفر كالمفطر في الحضر\"، وقد سلف ضعفه (^٢).\nوقال القاضي أبو محمد: هو موقوف عند أهل النقل.\n_________\n(^١) سلف هذا الحديث في كتاب: الزكاة، باب: قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ (١٤٧٦، ١٤٧٩).\nورواه مسلم (١٠٣٩) كتاب: الزكاة، باب: المسكين لا يجد غنى ولا يفطن له فيتصدق عليه.\n(^٢) تقدم تخريجه باستيفاء.","vol":"13","page":342},{"text":"وأما حديث \"إن الله وضع عن المسافر الصيام (^١) \" (^٢) فالمراد: وضع الوجوب؛ بدليل بقية الحديث وعن الحامل والمرضع.\n_________\n(^١) وقع في الأصل بعدها: وشطرالصلاة وعلم عليها (لا .. إلى).\n(^٢) رواه أبو داود (٢٤٠٨) كتاب: الصوم، باب: اختيار الفطر، والترمذي (٧١٥) كتاب: الصيام، باب: ما جاء في الرخصة في الإفطار للحبلى والمرضع، والنسائي ٤/ ١٨٠ - ١٨٢ كتاب: الصيام، وضع الصيام عن المسافر، وابن ماجه (١٦٦٧) كتاب: الصيام، باب: ما جاء في الإفطار للحامل والمرضع، وأحمد ٤/ ٣٤٧، وابن سعد ٧/ ٤٥، وعبد بن حميد في \"المنتخب\" ١/ ٣٩٤ (٤٣٠)، ويعقوب بن سفيان في \"المعرفة والتاريخ\" ٢/ ٤٧٠ - ٤٧١، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٦٢ - ١٦٣ (١٤٩٣)، وابن خزيمة ٣/ ٢٦٧ - ٢٦٨ (٢٠٤٢ - ٢٠٤٤)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٢٢ - ٤٢٣ كتاب: الصلاة، باب: صلاة المسافر، وابن قانع في \"معجم الصحابة\" ١/ ١٥ - ١٦، والطبراني في \"الكبير\" ١/ ٢٦٢ - ٢٦٣ (٧٦٢ - ٧٦٦)، وفي \"الأوسط\" ٧/ ١٧ (٦٧٢٤)، والبيهقي في \"سننه\" ٣/ ١٥٤ كتاب: الصلاة، باب: السفر في البحر كالسفر في البر في جواز القصر، و٤/ ٢٣١ كتاب: الصيام باب: الحامل والمرضع لا تقدران على الصوم ....، من حديث أنس بن مالك، رجل من بني عبد الله بن كعب.\nووقع في بعض المصادر: أنس بن مالك، رجل من بني الأشهل، أو عبد الأشهل، وهو خطأ؛ قال الحافظ في \"الإصابة\" ١/ ٧٢: الصواب عبد الله بن كعب.\nقال الألباني في \"صحيح أبي داود\" (٢٠٨٣): إسناده حسن صحيح.\nوفي الباب من حديث عمرو بن أمية الضمري.\nرواه النسائي في ٤/ ١٧٨: ١٨٠، وفي \"الكبرى\" ٢/ ١٠٢ - ١٠٣ (٢٥٧٨ - ٢٥٨٠) كتاب: الصيام، وضع الصيام عن المسافر، والدارمي ٢/ ١٠٦٧ (١٧٥٣) كتاب: الصيام، باب: الرخصة للمسافر في الإفطار، وقال الألباني: أخرج النسائي والدارمي من طريق الأوزاعي قال: أخبرني يحيى قال: حدثني أبو قلابة قال: حدثني أبو المهاجر قال: حدثني أبو أمية -يعني: الضمري-: أنه قدم على النبي - ﷺ - .. فذكره نحوه.\nوهذا إسناد صحيح متصل، لكن قوله: أبو المهاجر! وهم من الأوزاعي كما قال =","vol":"13","page":343},{"text":"فائدة:\nيجوز أن يكون هذا المجهول هو أبو إسرائيل، روى الخطيب في \"مبهماته\" أنه - ﵇ - رأى رجلًا يهادى بين ابنيه وقد ظُلل عليه فسأل عنه فقالوا: نذر أن يمشي إلى بيت الله الحرام، فقال: \"إن الله لغني عن تعذيب هذا نفسه مروه فليمش وليركب\" (^١). وفي \"مسند أحمد\" ما يشعر بأنه غيره فإن فيه أنه - ﵇ - دخل المسجد وأبو إسرائيل يصلي فقيل لرسول الله - ﷺ -: هو ذا يا رسول الله لا يقعد ولا يتكلم ولا يستظل ولا يفطر، فقال: \"ليقعد وليتكلم وليستظل وليفطر\" (^٢).\n_________\n= ابن حبان وغيره، والصواب: أبو المهلب؛ وهو ثقة من رجال مسلم. اهـ \"صحيح سنن أبي داود\" ٧/ ١٧١.\n(^١) سلف من حديث أنس (١٨٦٥) أن النبي - ﷺ - رأى شيخًا يهادى بين ابنيه، قال: \"ما بال هذا\"، قال: نذر أن يمشي. قال: \"إن الله عن تعذيب هذا نفسه لغني\". وأمره أن يركب.\n(^٢) أحمد ٤/ ١٦٨ وفيه: \"وليصم\" بدل قوله: \"وليفطر\".","vol":"13","page":344},{"text":"<span data-type='title' id=toc-1456>٣٧ - باب لَمْ يَعِبْ أَصْحَابُ النَّبِيِّ - ﷺ - بَعْضُهُمْ بَعْضًا فِي الصَّوْمِ وَالإِفْطَارِ</span>\n١٩٤٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ حُمَيْدٍ الطَّوِيلِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنَّا نُسَافِرُ مَعَ النَّبِيِّ - ﷺ - فَلَمْ يَعِبِ الصَّائِمُ عَلَى المُفْطِرِ، وَلَا المُفْطِرُ عَلَى الصَّائِمِ. [مسلم: ١١١٨ - فتح: ٤/ ١٨٦]\nذكر فيه حديث أَنَسٍ قَالَ: كُنَّا نُسَافِرُ مَعَ النَّبِيِّ - ﷺ - فَلَمْ يَعِبِ الصَّائِمُ عَلَى المُفْطِرِ، وَلَا المُفْطِرُ عَلَى الصَّائِمِ.\nهذا الحديث أخرجه مسلم مطولًا بزيادة ذكر رمضان (^١)، وهو حجة على من زعم أن الصائم في السفر لا يجزئه صومه؛ لأن تركهم لإنكار الصوم، والفطر يدل أن ذَلِكَ عندهم من المتعارف المشهور الذي تجب الحجة به ولا حجة لأحد مع خلاف السنة الثابتة، وقد ثبت أنه - ﷺ - صام ولم يعب على من صام ولا على من أفطر، فوجب التسليم له.\n_________\n(^١) مسلم (١١١٨).","vol":"13","page":345},{"text":"<span data-type='title' id=toc-1457>٣٨ - باب مَنْ أَفْطَرَ فِي السَّفَرِ لِيَرَاهُ النَّاسُ</span>\n١٩٤٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - مِنَ المَدِينَةِ إِلَى مَكَّةَ، فَصَامَ حَتَّى بَلَغَ عُسْفَانَ، ثُمَّ دَعَا بِمَاءٍ، فَرَفَعَهُ إِلَى يَدَيْهِ لِيُرِيَهُ النَّاسَ، فَأَفْطَرَ حَتَّى قَدِمَ مَكَّةَ، وَذَلِكَ فِي رَمَضَانَ فَكَانَ ابْنُ عَبَّاسٍ يَقُولُ: قَدْ صَامَ رَسُولُ اللهِ - ﷺ - وَأَفْطَرَ، فَمَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ. [انظر: ١٩٤٤ - مسلم: ١١١٣ - فتح: ٤/ ١٨٦]\nذكر فيه حديث ابن عباس السالف قريبًا: فصَام حتى بلغ عسفان فأفطر (^١). ولعل سبب فطره أنه قيل له: إن الناس هلكوا إذ أخذوا باختيارك في الصوم فأفطر ليراه الناس فأفطروا بفطره.\nوقد سلف ذَلِكَ من حديث جابر (^٢)، وأن الناس قد شق عليهم الصيام (^٣).\nقال ابن بطال (^٤): اختلف العلماء في الفطر المذكور في هذا الحديث، فقال قوم: معناه أنه أصبح مفطرًا قد نوى الفطر في ليلته، هذا جائز بالإجماع أن يُبَيِّت المسافر الفطر إن اختاره، وقال آخرون: معناه أنه يفطر في نهاره لعل إن مضى صدر عنه، وأن الصائم جائز له أن يفعل ذَلِكَ في سفره؛ لأنه - ﵇ - صنع ذَلِكَ رفقًا بأمته، وقد جاء\n_________\n(^١) سلف برقم (١٩٤٤) باب: إذا صام أيامًا من رمضان ثم سافر.\n(^٢) سلف قريبًا برقم (١٩٤٦).\n(^٣) رواه مسلم (١١١٤/ ٩١) كتاب: الصيام، باب: جواز الصوم والفطر في شهر رمضان ..\n(^٤) إلى نهاية هذا الباب نقله المصنف بتمامه من \"شرح ابن بطال\" ٤/ ٨٩ - ٩٠.","vol":"13","page":346},{"text":"ذاك مبينًا في حديث جعفر بن محمد، عن أبيه عن جابر أنه - ﵇ - خرج إلى مكة عام الفتح في رمضان فصام حَتَّى بلغ كراع الغميم، فصام الناس وهم مشاة وركبان، فقيل له: إن الناس قد شق عليهم الصوم، وإنما ينظرون إلى ما فعلت فدعا بقدح من ماء فرفعه حَتَّى نظر الناس إليه، وصام بعض فقيل له: إن بعضهم قد صام فقال: \"أولئك العصاة\"، وقد أسلفناه من \"صحيح مسلم\" عن جابر (^١)، وهو يبين معنى الترجمة وأنه - ﵇ - إنما أفطر ليراه الناس فيقتدوا به ويفطروا؛ لأن الصيام كان نهكهم وأضرَّ بهم فأراد - ﵇ - الرفق بهم والتيسير عليهم أخذًا بقوله تعالى: ﴿يُرِيدُ اللهُ بِكُمُ اليُسْرَ وَلَا يُرِيدُ بِكُمُ العُسْرَ﴾ [البقرة: ١٨٥] فأخبر تعالى أن الإفطار في السفر أراد به التيسير على عباده، فمن اختار رخصة الله فأفطر في سفره أو مرضه لم يكن معنفًا، ومن اختار الصوم وهو يسير عليه فهو أفضل؛ لصحة الخبر أنه صام حين شخص من المدينة متوجهًا إلى مكة حَتَّى بلغ عُسفان والكديد فصام معه أصحابه، إذ كان ذَلِكَ يسيرًا عليهم، وأفطر وأمر أصحابه بالإفطار لما دنا من عدوه فصار الصوم عسرًا إذ كان لا يؤمن عليهم الضعف والوهن في حربهم لو كانوا صيامًا عند لقاء عدوهم، فكان الإفطار حينئذ أولى بهم من الصوم عند الله وأفضل لما يرجون من القوة على العدو، وإعلاء كلمة الدين بالإفطار.\nوروى شعبة (عن) (^٢) عمرو بن دينار، عن عبيد بن عمير أن رسول الله - ﷺ - أمر أصحابه يوم فتح مكة فقال:\n_________\n(^١) مسلم (١١١٤) كتاب: الصيام، باب: جواز الصوم والفطر في شهر رمضان للمسافر في غير معصية.\n(^٢) في الأصل: (بن)، والمثبت من مصادر التخريج.","vol":"13","page":347},{"text":"\"أفطروا فإنه يوم قتال\" (^١).\nوروى حماد، عن الجريري، عن أبي نضرة، عن جابر أن رسول الله - ﷺ - كان في سفر فأتى على غدير فقال للقوم: \"اشربوا\" فقالوا: يا رسول الله أنشرب ولا تشرب؟ قال: \"إني أيسركم إني راكب وأنتم مشاة\" فشرب وشربوا (^٢).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٥/ ٣٠٢ (٩٦٨٨) كتاب: الجهاد، باب: الصيام في الغزو، وفيه: عبد الله بن شعبة، عن عمرو بن دينار، بدل شعبة.\nورواه ابن سعد في \"الطبقات الكبرى\" ٢/ ١٤٠ - ١٤١، وقال: قال شبابة: قال شعبة: لم يسمع عمرو بن دينار من عبيد بن عمير إلا ثلاثة أحاديث.\n(^٢) رواه أبو يعلى في \"مسنده\" ٤/ ١٤٦ (٢٢٠٨)، والفريابي في \"كتاب الصيام\" ص: ٨٤ (٩٤)، وذكره ابن حزم في \"المحلى\" ٦/ ٢٥٠ - ٢٥١.","vol":"13","page":348},{"text":"<span data-type='title' id=toc-1458>٣٩ - باب ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ﴾ [البقرة: ١٨٤]</span>\nقَالَ ابْنُ عُمَرَ وَسَلَمَةُ بْنُ الأَكْوَعِ: نَسَخَتْهَا ﴿شَهْرُ رَمَضَانَ الَّذِى أُنْزِلَ فِيهِ القُرْآنُ﴾ إلى قوله ﴿وَلَا يُرِيدُ بِكُمُ العُسْرَ﴾ [البقرة: ١٨٥]. وَقَالَ ابْنُ نُمَيْرٍ: حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ، حَدَّثَنَا ابْنُ أَبِي لَيْلَى، حَدَّثَنَا أَصْحَابُ مُحَمَّدٍ - ﷺ -: نَزَلَ رَمَضَانُ فَشَقَّ عَلَيْهِمْ، فَكَانَ مَنْ أَطْعَمَ كُلَّ يَوْمٍ مِسْكِينًا تَرَكَ الصَّوْمَ مِمَّنْ يُطِيقُهُ، وَرُخِّصَ لَهُمْ فِي ذَلِكَ فَنَسَخَتْهَا ﴿وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ [البقرة: ١٨٤] فَأُمِرُوا بِالصَّوْمِ\n\n١٩٤٩ - حَدَّثَنَا عَيَّاشٌ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَرَأَ: فِدْيَةٌ طَعَامُ مَسَاكِينَ. قَالَ: هِيَ مَنْسُوخَةٌ. [٤٥٠٦ - فتح: ٤/ ١٨٧]\nثم ساق عن نَافِعٍ، عَنِ ابن عُمَرَ قَرَأَ: \"فِدْيَةٌ طَعَامُ مَسَاكِينَ\". قَالَ: هِيَ مَنْسُوخَةٌ (^١).\nوَقَالَ ابن نُمَيْرٍ: حدثنا الأَعْمَشُ، ثَنَا عَمْرُو بْنُ مُرَّةَ، ثَنَا ابن أَبِي لَيْلَى قال: حَدَّثنَا أَصْحَابُ مُحَمَّدٍ - ﷺ -: نَزَلَ رَمَضَانُ فَشَقَّ عَلَيْهِمْ، فَكَانَ مَنْ أَطْعَمَ كُلَّ يَوْم مِسْكِينَا تَرَكَ الصَّوْمَ مِمَنْ يُطِيقُهُ، وَرُخِّصَ لَهُمْ فِي ذَلِكَ فَنَسَخَتْهَا ﴿وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ فَأمِرُوا بِالصَّوْمِ\nالشرح:\nأثر ابن عمر أخرجه أيضًا في التفسير وقال: ﴿طَعَامُ مِيكِينٍ﴾ (^٢)،\n_________\n(^١) وقع في هامش الأصل ما نصه: في نسختي التعليق قبل الحديث.\n(^٢) سيأتي برقم (٤٥٠٦)، وكذا الآية في الأصل، وفي اليونينية ٦/ ٢٥: (طعام مساكين) ليس عليها تعليق.","vol":"13","page":349},{"text":"وكذا رواه الإسماعيلي في \"صحيحه\". وأثر سلمة أخرجه في تفسيره عن قتيبة، عن بكر بن مضر، عن عمرو بن الحارث، عن بكير، عن يزيد بن أبي عبيد، عنه بلفظ قال: لما نزلت ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ كان من أراد أن يفطر ويفتدي حَتَّى نزلت الآية التي بعدها فنسختها (^١).\nوفي \"مستدرك\" الحاكم عنه وقال: صحيح على شرط الشيخين أنه قر ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ واحد ﴿فَمَنْ تَطَوَّعَ خَيْرًا﴾.\nقال: زاد مسكينًا آخر فهو خير له وليست منسوخة إلا أنه رخص للشيخ الكبير الذي لا يستطيع الصيام، وأمر أن يطعم الذي يعلم أنه لا يطيق (^٢). وفي رواية له على شرط البخاري ولا قضاء عليه (^٣).\nوفي الجزء الخامس من حديث أبي عبد الله محمد بن جعفر ونفيل البغدادي، عن ابن عباس ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ قال: الشيخ الكبير الذي لا يستطيع الصيام يفطر ويطعم نصف صاع، مكان كل يوم (^٤). ثم قال: محفوظ من حديث الثوري يعني عن منصور، عن مجاهد عنه. موقوف. وفليح من حديث عبد الله بن الوليد العدني، عنه، ثم ساقه.\nوتعليق ابن نمير أسنده أبو نعيم عن أبي إسحاق، ثنا ابن زيدان، ثنا أبو كريب والحسن بن عفان قالا: ثنا ابن نمير، ثنا الأعمش بلفظ: ثنا صاحب محمد قال: أحيلت الصلاة على ثلاثة أحوال، قال: ونزل\nرمضان فشق عليهم .. الحديث.\n_________\n(^١) سيأتي برقم (٤٥٠٧).\n(^٢) \"المستدرك\" ١/ ٤٤٠ كتاب: الصوم.\n(^٣) \"المستدرك\" ١/ ٤٤٠.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٢١ (٧٥٧٤) من حديث مجاهد عن ابن عباس بنحوه، وكذا رواه ابن جرير الطبري في \"تفسيره\" ٢/ ١٣٨ (ط. الحلبي)، وابن أبي حاتم في \"تفسيره\" ١/ ٣٠٨ (١٦٤١)، والدارقطني ٢/ ٢٠٧، والبيهقي في \"سننه\" ٤/ ٢٧١ كتاب: الصيام، باب: الشيخ الكبير لا يطيق الصوم.","vol":"13","page":350},{"text":"وأسنده البيهقي من حديث علي يعني: ابن الربيع الأنصاري، ثنا عبد الله بن نمير بلفظ، ثنا أصحاب محمد قال: أحيل الصوم على ثلاثة أحوال.\nثم ساقه من حديث المسعودي، عن عمر، عن ابن أبي ليلى، عن معاذ بن جبل قال: أحيل الصيام ثلاثة أحوال فذكره (^١).\nوهذا يبين الصاحب من هو، لكن قال البيهقي: إنه مرسل، ابن أبي ليلى لم يدرك معاذًا (^٢)، وللحازمي من طريق محمد بن جعفر، عن شعبة، عن عمرو به قال: وذكر فيه أن ذَلِكَ كان على وجه التطوع لا على جهة الفرض (^٣).\nإذا تقرر ذَلِكَ فاختلف العلماء في تأويل هذِه الآية؛ فروي عن عائشة وابن عباس في رواية، وعكرمة وسعيد بن جبير وطاوس وعمرو بن دينار ومجا هد: أنهم قرءوها (يَطَّوقون) بفتح أوله وثانيه مشددًا (^٤)، قال: الذين يحملونه ولا يطيقونه فدية (^٥)، فعلى هذا القول الآية محكمة غير منسوخة\n_________\n(^١) \"سنن البيهقي\" ٤/ ٢٠٠.\n(^٢) السابق.\n(^٣) \"الاعتبار في الناسخ والمنسوخ\" ص ١١١.\n(^٤) انظر: \"مختصر الشواذ\" ص ١٩.\n(^٥) رواه عن عائشة الطبري ٢/ ١٤٣ (٢٧٧٩)، والبيهقي في \"سننه\" ٤/ ٢٧٢.\nوعن ابن عباس، سيأتي برقم (٤٥٠٥).\nوعن عكرمة وسعيد بن منصور ٢/ ٦٨٤ (٢٦٦)، والطبري ٢/ ١٤٣ (٢٧٧٦)، وعزاه في \"الدر المنثور\" ١/ ٣٢٩ لوكيع وعبد بن حميد وابن الأنباري.\nوعن سعيد بن جبير، والطبري ٢/ ١٤٣ (٢٧٧٧)، وعزاه في \"الدر المنثور\" لابن أبي داود في \"المصاحف\".\nوذكره القرطبي في \"تفسيره\" ٢/ ٢٦٧ عن طاوس وعمرو بن دينار.\nورواه عن مجاهد الطبري ٢/ ١٤٣ (٢٧٨٠).","vol":"13","page":351},{"text":"يعني: في الشيخ والحامل والمرضع، وهو قول حسن كما قال أبو عبيد، ولكن الناس ليسوا عليه؛ لأن الذي ثبت بين اللوحين في مصاحف أهل العراق والحجاز والشام ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ ولا تكون الآية على هذا اللفظ إلا منسوخة، رُوي ذَلِكَ عن عمر وسلمة بن الأكوع ومعاذ وابن أبي ليلى وعلقمة والنخعي والحسن والشعبي والزهري (^١)، ونقله القاضي عياض عن جمهور (^٢). فتفرق الناس في ناسخ هذِه الآية ومنسوخها على أربعة منازل، لكل واحدة منهن حكم سوى حكم الأخرى:\nفالفرقة الأولى: وهم أصحاء ففرضهم الصيام ولا يجزئهم غيره لزمهم ذَلِكَ بالآية المحكمة وهي قوله تعالى: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾.\nوالثانية: هم مخيرون بين الإفطار والصيام، ثم عليهم القضاء بعد ذَلِكَ -ولا طعام عليهم- وهم المسافرون، والمرضى بقوله تعالى: ﴿وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾.\nوالثالثة: هم الذين لهم الرخصة في الإطعام -ولا قضاء عليهم- وهم الشيوخ الذين لا يستطيعون الصيام.\n_________\n(^١) رواه البخاري عن سلمة بن الأكوع، فيما سيأتي (٤٥٠٧) كتاب: التفسير، باب: من شهد منكم الشهر فليصمه، ومسلم (١١٤٥) كتاب: الصيام، باب: نسخ قوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾، وعن معاذ، ابنُ جرير ٢/ ١٣٨ (٢٧٤٠) وعن ابن أبي ليلى، ابنُ جرير ٢/ ١٣٨ (٢٧٤٢)، وابنُ أبي حاتم ١/ ٣٠٩ (١٦٤٦).\nوعن علقمة والنخعي، ابنُ جرير ٢/ ١٣٨ (٢٧٤٣ - ٢٧٤٤).\nوعن الحسن، ابن جرير ٢/ ١٣٩ (٢٧٤٥)، وابن أبي حاتم ١/ ٣١٠ (١٦٤٧).\nوعن الشعبي والزهري، ابن جرير ٢/ ١٣٩ (٢٧٥٠، ٢٧٥٢).\n(^٢) \"إكمال المعلم\" ٤/ ٩٩.","vol":"13","page":352},{"text":"والرابعة: هم الذين اختلف العلماء فيهم بين القضاء والإطعام، وبكل ذَلِكَ قد جاء به تأويل القرآن، وأفتت به الفقهاء فذهب القاسم وسالم وربيعة ومكحول وأبو ثور إلى أن الشيخ إن استطاع الصوم صام، وإلا فليس عليه شيء؛ لقوله تعالى: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦] إلا أن مالكًا استحب له الإطعام عن كل يوم مدًّا، وحجة هذا القول: أن الله تعالى إنما أوجب الفدية قبل\nالنسخ على المطيقين دون غيرهم وخيَّرهم فيه بين أن يصوموا بقوله: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ﴾ ثم نسخ ذَلِكَ وألزمهم الصوم حتمًا وسكت عمن لا يطيق. فلم يذكره في الآية فصار فرض الصيام زائلًا\nعنهم كما زال فرض الزكاة والحج عن المعدمين الذين لا يجدون إليه سبيلا (^١).\nوأبى ذَلِكَ أهل العراق والثوري، وأوجبوا الفدية على الشيخ وقالوا: إن الزكاة والحج لا يشبهان الصيام؛ لأن الكتاب والسنة فرق بينهما وذلك أن الله تعالى جعل من الصوم بدلًا أوجبه على كل من حيل بينه وبين الصيام -وهو الفدية - كما جعل التيمم بدلًا من الطهور واجبًا على من أعوزه الماء، وكما جعل الإيماء بدلًا من الركوع والسجود لمن لا يقدر عليهما، ولم يجعل من الزكاة والحج بدلًا لمن لا يقدر عليهما، وإلى هذا ذهب الكوفيون والأوزاعي والشافعي، وحُكي عن علي وابن عباس وأبي هريرة وأنس وسعيد بن جبير وطاوس وأحمد (^٢).\n_________\n(^١) \"المدونة\" ١/ ١٨٦.\n(^٢) \"المبسوط\" ٣/ ٩٩، \"البيان\" ٣/ ٤٦٦، \"المغني\" ٤/ ٣٩٥ - ٣٩٦.","vol":"13","page":353},{"text":"وأما الفرقة الرابعة: فالحامل والمرضع وفيهما اختلف الناس قديمًا وحديثًا، فقال بعض العلماء: إذا ضعفتا عن الصيام وخافت على نفسها وولدها أفطرت وأطعمت عن كل يوم مسكينًا، فإذا فطمت ولدها قضته، وهو قول مجاهد (^١)، وأحمد.\nوعند الشافعي: إن أفطرتا خوفًا على أنفسهما وجب القضاء بلا فدية أو على الولد فالقضاء والفدية (^٢)، وقال المزني: تستحب الفدية، وقيل: تجب على المرضع دون الحامل.\nوعن إسحاق: يخيران بين القضاء ولا فدية وبين الفدية ولا قضاء.\nوقالت الظاهرية: لا قضاء ولا فدية. وقال آخرون: عليهما الإطعام ولا قضاء، وهو قول ابن عباس وابن عمر وسعيد بن جبير وقتادة (^٣)، وقال آخرون: عليهما القضاء ولا كفارة كالمريض، وهو قول عطاء والنخعي والحسن والزهري وابن جبير وربيعة (^٤) والأوزاعي وأبي حنيفة والثوري.\nوروى ابن عبد الحكم عن مالك مثله، وهو قول أشهب، وفرقة رابعة فرقت بين الحبلى والمرضع؛ فقالت في الحبلى: هي بمنزلة المريض تفطر وتقضي ولا إطعام عليها، والمرضع تفطر وتطعم وتقضي، هذا قول مالك في \"المدونة\" (^٥) والليث، قال أبو عبيد:\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ١/ ٣٠٨ (١٦٤٠).\n(^٢) \"المغني\" ٤/ ٣٩٣، \"البيان\" ٣/ ٤٧٣.\n(^٣) رواه عن ابن عباس وابن عمر، عبدُ الرزاق في \"المصنف\" ٤/ ٢١٨ - ٢١٩ (٧٥٥٨، ٧٥٦١، ٧٥٦٧)، والبيهقي ٤/ ٢٣٠.\nورواه عن سعيد بن جبير وقتادة، عبدُ الرزاق ٤/ ٢١٦ - ٢١٧ (٧٥٥٥ - ٧٥٥٦).\n(^٤) انظر: \"مصنف عبد الرزاق\" ٤/ ٢١٨، و\"الدر المنثور\" ١/ ٣٢٧.\n(^٥) \"المدونة\" ١/ ١٨٦.","vol":"13","page":354},{"text":"وكل هؤلاء إنما تأولوا قوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ﴾ فمن أوجب القضاء والإطعام معًا ذهب إلى أن الله تعالى حكم في تارك الصوم من غير عذر بحكمين فجعل الفدية في آية والقضاء في أخرج.\nفلما لم يجد ذكر الحامل والمرضعٍ مسمًى في كل واحدة منهما جمعهما جميعا عليها احتياطا لهما وأخذا بالثقة، ومن أوجب الإطعام أطعم فقط وقال: ليس كالسفر والمرض، ولكنهما ممن كلف وطوّقه وليس بمطيق فهم من أهل الإطعام فقط؛ لقوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ وهي قراءة ابن عباس وفُتْياه (^١)، وقد يجوز هذا على قراءة ﴿يُطِيقُونَهُ﴾ أي بجهد ومشقة فيتحد معناهما، قاله غير أبي عبيد، ومن أوجب القضاء فقط ذهب إلى أن الحمل والرضاع علتان من العلل؛ ولأنه يخاف فيهما من التلف على الأنفس ما يخاف من المرض، وشاهده حديث أنس: أتيت النبي - ﷺ - في إبل لجار لي أخذت فوافقته يأكل، فدعاني إلى طعامه، فقلت: إني صائم فقال: \"ادنُ أخبِرُك عن ذَلِكَ أن الله تعالى وضع عن المسافر الصوم وشطر الصلاة وعن الحامل والمرضع\" (^٢) فقرنهما بالمسافر ولا يلزمه القضاء.\nوقال القاضي عياض: اختلف السلف هل هي محكمة أو مخصوصة أو منسوخة كلها أو بعضها؟ فقال الجمهور: هي منسوخة، ثم استدل بقول سلمة.\nثم اختلفوا هل بقي منها ما لم ينسخ فروي عن ابن عمر والجمهور أن حكم الإطعام باقٍ على من لم يطق الصوم لكبره، وقال جماعة من\n_________\n(^١) تقدم تخريجه.\n(^٢) تقدم تخريجه باستيفاء، وأنس هذا هو أنس بن مالك رجل من بني عبد الله بن كعب، كما سلف.","vol":"13","page":355},{"text":"السلف ومالك وأبو ثور وداود جميع الإطعام منسوخ وليس على الكبير إذا لم يطق الصوم إطعام، واستحبه له مالك. وقال قتادة: كانت الرخصة لمن يقدر على الصوم ثم نسخ فيه، وبقيَ فيه فيمن لا يطيق (^١).\nوقال ابن عباس وغيره: نزلت في الكبير والمريض الذَيْن لا يقدران على الصوم (^٢) فهي عنده محكمة، لكن المريض يقضي إذا برأ، وأكثر العلماء على أنه لا إطعام على المريض.\nوقال زيد بن أسلم والزهري ومالك: هي محكمة، ونزلت في المريض يفطر، ثم يبرأ فلا يقضي حَتَّى يدخل رمضان آخر فيلزمه صومه ثم يقضي بعدما أفطر (^٣)، ويطعم عن كل يوم مدًّا من حنطة، فأما من اتصل صومه برمضان ثانٍ فليس عليه إطعام بل عليه القضاء فقط.\nوقال الحسن وغيره: الضمير في: (يطوقونه) عائد على الإطعام لا على الصوم، ثم نسخ ذَلِكَ، فهي عنده عامة، ثم جمهور العلماء على أن الإطعام عن كل يوم مدٌّ، وقال أبو حنيفة: مدَّان، ووافقه صاحباه.\nفائدة:\n(يَطَّوقونه) بفتح أوله وثانيه مشددًا كما أسلفته، وقرئ بضم الياء وفتح الطاء وتشديد الواو وفتحها، حكاهما ابن التين مع الأولى، وعزا الأولى إلى مجاهد، قال: والناسخ ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ خلافًا لابن أبي ليلى كما سلف، قال: وهو أصح من قول\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ١٤١ (٢٧٦٢).\n(^٢) الطبري ٢/ ١٤١ (٢٧٥٩) وقد تقدم.\n(^٣) \"إكمال المعلم\" ٤/ ٩٩ - ١٠٠ بتصرف.","vol":"13","page":356},{"text":"ابن عباس أنها محكمة، قال: وحمل (يطيقونه) على (يطوقونه) مجاز بعيد بغير دليل، ولا يقال لمن لا يقدر أن يصوم: أن تصوم خير لك، وقوله: ﴿فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ﴾، قال ابن عباس: زاد مسكينًا\nآخر (^١)، وقال مجاهد: أطعم صاعًا فتطوع بثلاثة أمداد (^٢).\n_________\n(^١) رواه النسائي ٤/ ١٩٠ - ١٩١ كتاب: الصيام، تأويل قول الله -﷿-: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾، وفي \"الكبرى\" ٢/ ١١٢ - ١١٣ (٢٦٢٦)، والطبري ٢/ ١٤٨ (٢٨٠٢)، وابن أبي حاتم في \"تفسيره\" ١/ ٣٠٩ (١٦٤٢)، والطبراني ١١/ ١٦٨ (٨٨ - ١١٣)، والدارقطني ٢/ ٢٠٥ وقال: إسناد صحيح ثابت والحاكم في \"المستدرك\" ١/ ٤٤٠. وقال: صحيح على شرط الشيخين ولم يخرجاه والبيهقي ٤/ ٢٧١ كتاب: الصيام، باب: الشيخ الكبير لا يطيق الصوم ويقدر على الكفارة يفطر ويفتدي. وصححه الألباني في \"صحيح النسائي\".\n(^٢) رواه الطبري ٢/ ١٤٨ (٢٨٠٤).","vol":"13","page":357},{"text":"<span data-type='title' id=toc-1459>٤٠ - باب مَتَى يُقْضَى قَضَاءُ رَمَضَانَ</span>؟\nوَقَالَ ابْنُ عَبَّاسٍ: لَا بَأْسَ أَنْ يُفَرَّقَ لِقَوْلِ اللهِ تَعَالَى: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ [البقرة: ١٨٥] وَقَالَ سَعِيدُ بْنُ المُسَيَّبِ فِي صَوْمِ العَشْرِ: لَا يَصْلُحُ حَتَّى يَبْدَأَ بِرَمَضَانَ. وَقَالَ إِبْرَاهِيمُ: إِذَا فَرَّطَ حَتَّى جَاءَ رَمَضَانُ آخَرُ يَصُومُهُمَا. وَلَمْ يَرَ عَلَيْهِ طَعَامًا. وَيُذْكَرُ عَنْ أَبِي هُرَيْرَةَ مُرْسَلًا، وَابْنِ عَبَّاسٍ: أَنَّهُ يُطْعِمُ. وَلَمْ يَذْكُرِ اللهُ الإِطْعَامَ إِنَّمَا قَالَ: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾\n\n١٩٥٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: سَمِعْتُ عَائِشَةَ ﵂ تَقُولُ: كَانَ يَكُونُ عَلَىَّ الصَّوْمُ مِنْ رَمَضَانَ، فَمَا أَسْتَطِيعُ أَنْ أَقْضِيَ إِلَّا فِي شَعْبَانَ. قَالَ يَحْيَى: الشُّغْلُ مِنَ النَّبِيِّ، أَوْ بِالنَّبِيِّ - ﷺ -. [مسلم: ١١٤٦ - فتح: ٤/ ١٨٩]\nثم ساق حديث عَائِشَةَ: كَانَ يَكُونُ عَلَيَّ الصَّوْمُ مِنْ رَمَضَانَ، فَمَا\nأَسْتَطِيعُ أَنْ أَقْضِيَ إِلَّا فِي شَعْبَانَ. قَالَ يَحْيَى: الشُّغْلُ مِنَ النَّبِيِّ، أَوْ بِالنَّبِيِّ - ﷺ -.\nالشرح:\nأثر ابن عباس أخرجه البيهقي من حديث الزهري عن عبيد الله بن عبد الله، عنه فيمن عليه قضاء شهر رمضان أن يقضيه مفرقًا، فإن الله تعالى قال: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ (^١). وأثر ابن المسيب أراد به أن براءة الذمة أولى من التطوع، وقد روى ابن أبي شيبة، عن عبدة، عن سفيان، عن قتادة، عن سعيد: أنه كان لا يرى بأسًا أن يقضى رمضان\n_________\n(^١) \"سنن البيهقي\" ٤/ ٢٥٨ كتاب: الصيام، باب: قضاء شهر رمضان إن شاء متفرقًا.","vol":"13","page":358},{"text":"في العشر (^١)، وقد أخرج الدارقطني، عن عمر، عن النبي - ﷺ - أنه كان لا يرى بأسًا بقضاء رمضان في عشر ذي الحجة، ثم ذكره موقوفًا أيضًا (^٢)، وعن الحارث، عن علي مرفوعًا: \"لا يقضى رمضان في عشر ذي الحجة\"، ثم قال: الموقوف أصح (^٣)، زاد ابن أبي شيبة: فإنه شهر نسك، وعن أبي هريرة: لا بأس أن يصومها في العشر، وعن إبراهيم وابن المسيب مثله، وعن عطاء وطاوس ومجاهد: اقض رمضان متى شئت، وقال سعيد بن جبير: لا بأس به، يعني: في العشر، وعن الحسن: أنه كرهه (^٤).\nوقال ابن المنذر: اختلف في قضاء رمضان في ذي الحجة فكان ابن المسيب والشافعي وغيرهما يقولون: ذَلِكَ جائز إلا أيام النهي، وروينا عن علي أنه كرهه (^٥)، وبه قال الحسن البصري، قال: وجوازها\nأولى؛ لقوله تعالى: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ إلا يوم النحر وأيام التشريق (^٦).\nوقوله: ويذكر عن أبي هريرة، إلى آخره، يعني: أنه روي عن أبي\n_________\n(^١) \"المصنف\" ٢/ ٣٢٥ (٩٥١٩) في الصيام، ما قالوا في قضاء رمضان في العشر.\n(^٢) \"علل الدارقطني\" ٢/ ٢٠٢ - ٢٠٣.\n(^٣) المصدر السابق ٣/ ١٧٥ - ١٧٦، ورواه ابن الجوزي في \"العلل المتناهية\" ٢/ ٦٠ (٩٠٦) مرفوعًا.\nورواه عبد الرزاق في \"المصنف\" ٤/ ٢٥٦ (٧٧١٢) موقوفًا.\n(^٤) \"مصنف ابن أبي شيبة\" ٢/ ٣٢٥ (٩٥١٦ - ٩٥١٩، ٩٥٢١ - ٩٥٢٢) كتاب: الصيام، ما قالوا في قضاء رمضان في العشر.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٥٦ (٧٧١٢)، والبيهقي ٤/ ٢٨٥ كتاب: الصيام، باب: جواز قضاء رمضان في تسع ذي الحجة.\n(^٦) رواه عبد الرزاق ٤/ ٢٥٥ - ٢٥٦ (٧٧١٠)، والبيهقي ٤/ ٢٨٥.","vol":"13","page":359},{"text":"هريرة مرسلًا (^١)، وابن عباس موقوفًا (^٢)، وذكر الدارقطني حديث أبي هريرة مرفوعًا من طريق مجاهد عنه -ولم يسمع عنه فيما ذكره البرديجي (^٣) - ولعل هذا مراد البخاري بالإرسال، ولفظه عن أبي هريرة: عن النبي - ﷺ - في رجل أفطر في شهر رمضان، ثم صح ولم يصم، ثم أدركه رمضان قال: \"يصوم الذي أدركه، ثم يصوم الشهر الذي أفطر فيه ويطعم مكان كل يوم مسكينًا\"، ثم قال: إبراهيم بن نافع وابن وجيه ضعيفان (^٤)، ورواه من طريق مجاهد وعطاء إلى أبي\nهريرة موقوفًا، وقال: في كل منهما إسناد صحيح موقوف، وفي طريق عطاء: مدًّا من حنطةٍ. ومن طريق مجاهد عن ابن عباس موقوفًا: يطعم عن كل يوم مسكينًا (^٥).\n_________\n(^١) رواه عبد الرزاق ٤/ ٢٣٤ (٧٦٢٠ - ٧٦٢١) عن مجاهد وعطاء، عن أبي هريرة موقوفًا.\n(^٢) رواه عبد الرزاق ٤/ ٢٣٦ (٧٦٢٨)، والبيهقي ٤/ ٢٥٣.\n(^٣) علق عليها في هامش الأصل بقوله: الذي ذكره العلائي عن البرديجي ما نصه: الذي صح لمجاهد من الصحابة: ابن عباس وابن عمر وأبو هريرة على خلاف فيه، قال بعضهم: لم يسمع منه يدخل بينه وبين أبي هريرة عبد الرحمن بن أبي ذئاب. اهـ.\n(^٤) \"سنن الدارقطني\" ٢/ ١٩٧، ومن طريقه ابن الجوزي في \"التحقيق\" ٢/ ٩٧ (١١٢٢) من طريق بكر بن محمود بن مكرم الفزاري: ثنا إبراهيم بن نافع -أبو إسحاق الجلاب-: ثنا عمر بن موسى بن وجيه: ثنا الحكم، عن مجاهد، عن أبي هريرة.\nوقال: قال الدارقطني: إسناد صحيح موقوف، وعلى الموقوف العمل، فأما المسند فلا يصح فيه إبراهيم بن نافع، قال أبو حاتم الرازي: كان يكذب، وحدث عن ابن وجيه أحاديث بواطيل، قال: وعمر متروك الحديث كان يضع الحديث، وقال يحيى بن معين: ليس بثقة اهـ.\n(^٥) \"سنن الدارقطني\" ٢/ ١٩٦ - ١٩٧.","vol":"13","page":360},{"text":"وللبيهقي من حديث مجاهد عنه: ويقضيه، ثم قال: وروينا عن ابن عمر وأبي هريرة في الذي لم يصح حَتَّى أدركه رمضان آخر: يطعم، ولا قضاء عليه، وعن الحسن وطاوس والنخعي: يقضي ولا كفارة عليه (^١). وحديث عائشة أخرجه مسلم أيضًا (^٢)، ويحيى هو ابن سعيد (^٣) كما أخرجه ابن ماجه مصرحًا به (^٤)، وجزم به عبد الحق في \"جمعه\"، وجزم الضياء بأنه يحيى القطان، وقيل: يحيى بن أبي كثير، حكاه ابن التين وهما غريبان، وللترمذي مصححًا: ما كنت أقضي ما علىَّ من رمضان إلا في شعبان حَتَّى توفي رسول الله - ﷺ - (^٥) (^٦).\nإذا علمت ذَلِكَ فالإجماع قائم على أن من قضى ما عليه من رمضان\nفي شعبان بعد. فإنه مؤدٍّ لفرضه غير مفرط، واختلفوا في جواز قضائه متفرقًا فقال: قيل متتابعًا، روي ذَلِكَ عن علي وابن عمر وعائشة (^٧)، وبه قال الحسن البصري والنخعي والشعبي ونافع بن جبير بن مطعم\n_________\n(^١) \"سنن البيهقي\" ٤/ ٢٥٣ كتاب: الصيام، باب: المفطر يمكنه أن يصوم ففرط حتى جاء رمضان آخر.\n(^٢) مسلم (١١٤٦) كتاب: الصيام، باب: قضاء رمضان في شعبان.\n(^٣) علق عليها في هامش الأصل بقوله: الأنصاري هو قاضي المدينة للسفاح.\n(^٤) ابن ماجه (١٦٦٩) كتاب: الصيام، باب: ما جاء في قضاء رمضان.\n(^٥) ورد في هامش الأصل ما نصه: من خط الشيخ: قال أبو عمر: لا يجيء هذا من ثقة يحتج به. وذكره ابن أبي حاتم في \"علله\".\n(^٦) الترمذي (٧٨٣) كتاب: الصيام، باب: ما جاء في تأخير قضاء رمضان.\n(^٧) رواه عن علي وابن عمر، عبد الرزاق في \"المصنف\" ٤/ ٢٤٢ (٧٦٥٨، ٧٦٦٠) كتاب: الصيام، باب: قضاء رمضان، وابن أبي شيبة ٢/ ٢٩٥ (٩١٣٤ - ٩١٣٦) كتاب: الصيام، من كان يقول: لا يفرقه، والبيهقي ٤/ ٢٥٩ - ٢٦٠.\nورواه عن عائشة، عبد الرزاق ٤/ ٢٤١ - ٢٤٢ (٧٦٥٧)، والبيهقي ٤/ ٢٥٨ كتاب: الصيام، باب: قضاء شهر رمضان إن شاء متفرقًا وإن شاء متتابعًا.","vol":"13","page":361},{"text":"ومحمد بن سيرين وعروة بن الزبير (^١)، وهو قول أهل الظاهر، وقالت طائفة: يجوز أن يقضى متفرقًا، روي ذَلِكَ عن ابن عباس وأبي هريرة وأنس ومعاذ وحذيفة ورافع بن خديج (^٢)، وهو قول جماعة أئمة الأمصار منهم الأربعة، وعدد ابن أبي حاتم في \"تفسيره\" منهم فوق الثلاثين من الصحابة والتابعين وأتباعهم (^٣)، وفيه حديث مرسل (^٤)، وحجة الجماعة ظاهرة بأن عائشة قالت: نزل ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ متتابعات فسقطت متتابعات (^٥).\n_________\n(^١) انظرها في \"مصنف عبد الرزاق\" ٤/ ٢٤٢ - ٢٤٣ (٧٦٥٩)، و\"مصنف ابن أبي شيبة\" ٢/ ٢٩٥ (٩١٣٧، ٩١٣٩، ٩١٤١ - ٩١٤٣).\n(^٢) انظرها في \"مصنف عبد الرزاق \" ٤/ ٢٤٣ - ٢٤٥ (٧٦٦٤ - ٧٦٦٥، ٧٦٧٢ - ٧٦٧٣)، و\"مصنف ابن أبي شيبة\" ٢/ ٢٩٣ (٩١١٤ - ٩١١٦، ٩١١٩، ٩١٢٥)، و\"سنن البيهقي\" ٤/ ٢٥٨.\n(^٣) \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٠٦ - ٣٠٧.\n(^٤) رواه ابن أبي شيبة ٢/ ٢٣٩ (٩١١٣)، والدارقطني ٢/ ١٩٤ من طريق محمد بن المنكدر عن النبي - ﷺ - مرسلًا، وقال الدارقطني: إسناده حسن إلا أنه مرسل وقد وصله غير أبي بكر عن يحيى بن سليم إلا أنه جعله عن موسى بن عقبة، عن أبي الزبير عن جابر، ولا يثبت متصلًا. اهـ.\nوكذا رواه البيهقي ٢/ ٢٥٩ من طريق الدارقطني، ونقل كلامه السالف وسكت عليه. لذا تعقبه ابن التركماني قائلًا: سكت عنه البيهقي، فهو رضًا به، وكيف يكون حسنًا وفي إسناده يحيى بن سليم الطائفي، قال البيهقي: كثير الوهم سيئ الحفظ، وفي \"الكاشف\" للذهبي: قال النسائي: منكر الحديث، وفي \"الميزان\" له: قال أحمد: رأيته يخلط في أحاديثه فتركته اهـ.\nورواه البيهقي ٢/ ٢٥٩ من حديث صالح بن كيسان عن النبي - ﷺ - مرسلًا.\nوقال عقب حديث ابن المنكدر: روي من وجه آخر ضعيف عن ابن عمر مرفوعًا، ومن وجه آخر عن ابن عمرو مرفوعًا في جواز التفريق، ولا يصح شيء من ذلك.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٤٠ (٧٦٤٨)، والدارقطني ٢/ ١٩٢ وقال: إسناده صحيح، والبيهقي ٤/ ٢٥٨، وزاد نسبته في \"الدر\" ١/ ٣٤٨ لابن المنذر.","vol":"13","page":362},{"text":"قلت: قد أخبرت بسقوطها فلا حكم لها حَتَّى تثبت القراءة وذلك حجة لنا، وناقض ابن حزم فادعى الوجوب لقوله: ﴿وَسَارِعُوا﴾ [آل عمران: ١٣٣]، ثم قال: فإن لم يفعل فيقضيها متفرقة؛ لقوله: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ ولم يحد له حدًّا (^١).\nوقال أبو عمر في \"استذكاره\": روى مالك، عن نافع، عن ابن عمر أنه كان يقول به، يصوم قضاء رمضان متتابعًا من أفطر من مرض أو سفر (^٢)، وعن ابن شهاب: أن ابن عباس وأبا هريرة: اختلفا فقال أحدهما: يفرق، وقال الآخر: لا يفرق (^٣)، وعن يحيى بن سعيد، سمع ابن المسيب يقول: أحب إليَّ أن لا يفرق قضاء رمضان وإن تواتر (^٤)، قال أبو عمر: صح عندنا عن ابن عباس وأبي هريرة أنهما أجازا أن يفرق قضاء رمضان (^٥).\nوصحح الدارقطني إسناد حديث عائشة: نزلت ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ متتابعات، فسقطت متتابعات (^٦).\nوقال ابن قدامة: لم يثبت عندنا صحته، ولو صح فقد سقطت اللفظة وهي لا يحتج بها وإن صحَّ حملناه على الاستحباب والأفضلية (^٧).\n_________\n(^١) \"المحلى\" ٦/ ٢٦١.\n(^٢) \"الموطأ\" ص ٢٠٢ كتاب: الصيام، باب: ما جاء في قضاء رمضان.\n(^٣) \"الموطأ\" ص ٢٠٢.\n(^٤) \"الموطأ\" ص ٢٠١.\n(^٥) رواه عبد الرزاق ٤/ ٢٤٣ - ٢٤٥ (٧٦٦٤ - ٧٦٦٥، ٧٦٧٢ - ٧٦٧٣)، وابن أبي شيبة ٢/ ٢٩٣ (٩١١٤)، والبيهقي ٤/ ٢٥٨، وقد تقدم. وانظر: \"الاستذكار\" ١٠/ ١٧٧ - ١٧٩.\n(^٦) \"سنن الدارقطني\" ٢/ ١٩٢، قد تقدم.\n(^٧) \"المغني\" ٤٠٩.","vol":"13","page":363},{"text":"وقال غيره: لو ثبت كانت منسوخة لفظًا وحكمًا؛ ولهذا إنه لم يقرأ به في الشواذ، وادعى القرطبي أنها قراءة في قراءة ابن مسعود (^١).\nوحديث أبي هريرة مرفوعًا: \"من كان عليه صوم رمضان فليسرده ولا يقطعه\" (^٢)، أنكره ابن أبي حاتم على رواية عبد الرحمن بن\n_________\n(^١) \"الجامع لأحكام القرآن\" ٦/ ٢٨٣.\n(^٢) رواه الدارقطني ٢/ ١٩١ - ١٩٢، والبيهقي ٤/ ٢٥٩ كتاب: الصيام، باب: قضاء شهر رمضان إن شاء متفرقًا وإن شاء متتابعًا، وابن الجوزي في \"التحقيق\" ١/ ٩٩ - ١٠٠ (١١٣١) من حديث حبان بن هلال، عن عبد الرحمن بن إبراهيم القاص، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، مرفوعًا.\nقال الدارقطني: عبد الرحمن بن إبراهيم ضعيف الحديث، وقال البيهقي عبد الرحمن بن إبراهيم مدني قد ضعفه يحيى بن معين والنسائي والدارقطني، وأورده عبد الحق الإشبيلي في \"الأحكام الوسطى\" ٢/ ٢٣٨ وقال: رواه عبد الرحمن بن إبراهيم، وقد أنكره عليه أبو حاتم ووثقه وضعف اهـ.\nوقال الذهبي في \"ميزان الاعتدال\" ٣/ ٢٥٩ في ترجمة عبد الرحمن بن إبراهيم القاص (٤٨٠٣): من مناكيره عن العلاء، عن أبيه، عن أبي هريرة مرفوعًا: \"من كان عليه صوم\" .. الحديث.\nوقد تعقب ابن القطان قول من قال: إن هذا الحديث أنكره أبو حاتم، فقال: لا يتعين أن يكون الذي أنكره أبو حاتم هو هذا الحديث بعينه، ولعله حديث آخر، ثم قال: اعلم أن هذا الحديث لا بأس به؛ لأن رجاله لا بأس بهم، وليس فيهم من يوضع فيه النظر إلا هذا القاص، وهو لا بأس به، وما جاء من ضعفه بحجة، واستضعافهم إياه، إنما هو بالقياس إلى غيره، فيقول قائلهم: ليس بالقوي.\nوهذا الحكم في كل من يحفظ دون حفظ غيره وهم بلا شك متفاوتون، وحال هذا الرجل لا بأس بها.\nقال ابن معين: عبد الرحمن بن إبراهيم القاص، مدني وهو ثقة، وقال أبو زرعة: لا بأس به، أحاديثه مستقيمة، وقال البخاري: قال حبان: حدثنا عبد الرحمن بن إبراهيم، ثقة.\nوالمقصود أن تعلم أنه مختلف فيه، والحديث من روايته حسن والله أعلم اهـ =","vol":"13","page":364},{"text":"إبراهيم القاص (^١). واختلف العلماء في المسافر والمريض إذا فرط في قضاء رمضان حَتَّى جاء رمضان آخر، فروي عن أبي هريرة وابن عباس أنه يصوم الذي حصل فيه فإذا خرج قضى ما كان عليه وعليه الفدية (^٢)، وهو قول عطاء والقاسم والزهري (^٣)، ومالك والأوزاعي والثوري والشافعي وأحمد وإسحاق، وقال أبو حنيفة وأصحابه: ليس عليه إلا القضاء فقط ولا إطعام عليه (^٤)، وحكاه البخاري عن إبراهيم وهو النخعي، وقال سعيد بن جبير وقتادة: يطعم ولا يقضي (^٥)، وحجة من\nقال بالإطعام ما حكاه الطحاوي عن يحيى بن أكثم قال: فتشت عن أقاويل الصحابة في هذِه المسألة فوجدت عن ستة منهم قالوا: عليه\n_________\n= \"بيان الوهم والإيهام\" ٥/ ٣٧٥ - ٣٧٧ بتصرف.\nوقال الحافظ رادًّا على ابن القطان ومضعفًا للحديث: قد صرح ابن أبي حاتم عن أبيه أنه أنكر هذا الحديث بعينه على عبد الرحمن - ﵇ - \"التلخيص الحبير\" ٢/ ٢٠٦.\nوقال الألباني في \"تمام المنة\" ص ٤٢٤ جملة القول، أنه لا يصح في هذا الباب شيء لا سلبًا ولا إيجابًا.\n(^١) \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢١١ في ترجمة عبد الرحمن بن إبراهيم القاص (٩٧٧).\n(^٢) تقدم تخريجه.\n(^٣) رواه عن عطاءٍ، عبد الرزاق في \"المصنف\" ٤/ ٢٣٤ (٧٦٢٢) كتاب: الصيام، باب: المريض في رمضان وقضائه. ورواه عن القاسم ابنُ أبي شيبة ٢/ ٢٩٥ (٩١٤٦) كتاب: الصيام، من كان يقول: لا يفرقه. ورواه عن الزهري، عبد الرزاق ٤/ ٢٣٧ (٧٦٣٤).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢١، \"عيون المجالس\" ٢/ ٦٤٩، \"الأم\" ٢/ ٨٨، \"البيان\" ٣/ ٤٥١، \"المغني\" ٤/ ٤٠٠ - ٤٠١.\n(^٥) رواه عن سعيد بن جبير، ابن أبي شيبة ٢/ ٢٩٤ (٩١٢٢) ما قالوا في تفريق رمضان. ورواه عن قتادة، عبد الرزاق في \"المصنف\" ٤/ ٢٣٥ (٧٦٢٥) كتاب: الصيام، باب: المريض في رمضان وقضائه.","vol":"13","page":365},{"text":"القضاء والفدية ولم أجد لهم مخالفًا، فإن قلت: فالشارع أمر الواطئ في رمضان بالقضاء على ما ورد كما مضى ولم يذكر له حدًّا، قلت: قد حدته عائشة هنا إلى شعبان فعلم أنه الوقت المضيق، فإذا ثبت أن للقضاء وقتًا يؤدى فيه ويفوت ثبتت الفدية؛ لأنه يشبه الحج الذي يفوت وقته. ألا ترى أن حجة القضاء إذا دخل (وقتها) (^١) وفات وجب الدم، فكذا إذا فات الصوم وجبت الفدية، واختلفوا فيما يجب عليه إن لم يصح من مرضه حَتَّى دخل رمضان آخر المقبل، فقال ابن عباس وابن عمر وسعيد بن جبير: يصوم عن الثاني ويطعم عن الأول ولا قضاء عليه (^٢)، وقال الحسن والنخعي وطاوس والأوزاعي والثوري والأربعة وإسحاق: يصوم الثاني ويقضي الأول ولا فدية عليه؛ لأنه لم يفرط (^٣).\nتنبيهات:\nأحدها: إنما حمل عائشة ﵂ على قضاء رمضان في شعبان الأخذ بالرخصة والتوسعة؛ لأن ما بين رمضان عامها ورمضان العام المقبل وقت للقضاء، كما أن وقت الصلاة له طرفان، ومثله قوله - ﵇ -: \"ليس التفريط في النوم إنما التفريط في اليقظة أن يؤخر صلاة حَتَّى يدخل وقت صلاة أخرى\" (^٤).\n_________\n(^١) في الأصل: فيها.\n(^٢) رواه عن ابن عباس عبد الرزاق ٤/ ٢٣٧ (٧٦٣٠)، والدارقطني ٢/ ١٩٦.\nوعن ابن عمر، عبد الرزاق ٤/ ٢٣٥ (٧٦٢٣)، والدارقطني ٢/ ١٩٦.\nوعن سعيد بن جبير، عبد الرزاق ٤/ ٢٣٧ (٧٦٣٠) مقترنًا بابن عباس.\n(^٣) رواه عبد الرزاق ٤/ ٢٣٦، ٢٤١ (٧٦٢٦، ٧٦٥٤)، وذكره عنهم البيهقي ٤/ ٢٥٣ كتاب: الصيام، باب: المفطر يمكنه أن يصوم ففرط حتى جاء رمضان آخر.\n(^٤) قطعة من حديث طويل رواه مسلم (٦٨١) من حديث أبي قتادة، كتاب: المساجد، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها.","vol":"13","page":366},{"text":"وقد بيَّنت السبب المقتضي للتأخير هو الشغل برسول الله - ﷺ - هذا محل الرفع وهو الاستمتاع أو التصرف في حوائجه، وورد أنها قالت: كانت كل واحدة منهن مهيئة نفسها لرسول الله - ﷺ - مرصدة لاستمتاعه في جميع أوقاتها إن أراد ذَلِكَ، ولا تدري متى يريده، ولم تستأذنه في الصوم مخافة أن يأذن، وقد يكون له حاجة فيها فتفوتها عليه وهذا من أدبهن، وقد اتفق العلماء على أن المرأة يحرم عليها صوم التطوع وبعلها حاضر إلا بإذنه؛ لحديث أبي هريرة الثابت في مسلم: \"ولا تصوم إلا بإذنه\" (^١) وصومها من شعبان إنما كان؛ لأنه كان يصوم معظم شعبان (^٢). وفي \"علل ابن أبي حاتم\": فما أقضيها إلا في شعبان من العام المقبل، وكان - ﷺ - يصوم شعبان إلا قليلا، قال أبي: هذِه الكلمة الأخيرة: كان يصوم شعبان إلا قليلا، لم يروها غير ابن إسحاق (^٣).\nقال الباجي في \"منتقاه\": والظاهر أنه ليس للزوج جبرها على تأخير القضاء إلى شعبان بخلاف صوم التطوع (^٤).\n_________\n(^١) مسلم (١٠٢٦) كتاب: الزكاة، باب: ما أنفق العبد من مال مولاه.\n(^٢) انظر \"مسلم بشرح النووي\" ٨/ ٢٢، فقد أورد النووي هذا الكلام بتمامه، ويبدو أن المصنف قد نقله عنه، لكن النووي قال: وبقولها في الحديث الثاني: فما تقدر على أن تقضيه، ثم ساق باقي الكلام.\nقلت: والحديث الذي أشار إليه النووي رواه مسلم (١١٤٦) كتاب: الصيام، باب: قضاء رمضان في شعبان.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٣٩ (٦٩٥). وروى النسائي في \"المجتبى\" ٤/ ٢٠٠ - ٢٠١ كتاب: الصيام، باب: صوم النبي - ﷺ - بأبي هو وأمي، وفي \"الكبرى\" ٢/ ١٢٠ (٢٦٦٤) من حديث ابن إسحاق عن يحيى بن سعيد، عن أبي سلمة، عن عائشة قالت: كان رسول الله - ﷺ - يصوم شعبان كله.\n(^٤) \"المنتقى\" ٢/ ٧٢.","vol":"13","page":367},{"text":"ونقل القرطبي عن بعض أشياخه أن لها أن تقضي بغير إذنه؛ لأنه واجب، ويحمل الحديث على التطوع (^١).\nثانيها: قال ابن عبد البر: أجمع العلماء على أن من قضى ما عليه من أيام رمضان في شعبان بعده فهو مؤدٍّ لفرضه غير مفرط (^٢)، قلت: وحديث أبي هريرة مرفوعًا: \"من أدرك رمضان وعليه منه شيء لم يقضه لم يتقبل منه ومن صام تطوعًا وعليه شيء منه لم يقضه لم يتقبل منه\"، ضعيف، كما نبه عليه ابن أبي حاتم في \"علله\" (^٣).\nثالثها: الإطعام في ذَلِكَ مد لكل مسكين عند جمهور القائلين به، وقال أشهب: يطعم في غير المدينة مدًّا ونصفًا وهو قدر شبع أهل مصر (^٤).\nوقيل: إنه استحباب، وقال الثوري: يطعم نصف صاع.\n_________\n(^١) \"المفهم\" ٣/ ٢٠٨.\n(^٢) \"الاستذكار\" ١٠/ ٢٢٩.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٢٥٩ (٧٦٨). والحديث رواه أحمد ٢/ ٣٥٢، والطبراني في \"الأوسط\" ٣/ ٣٢١ (٣٢٨٥) وقال: لا يروى هذا الحديث عن أبي هريرة إلا بهذا الإسناد، تفرد به ابن لهيعة، وأورده الهيثمي في \"المجمع\" ٣/ ١٤٩، ١٧٩ وقال في الموضع الأول: فيه ابن لهيعة وحديثه حسن وفيه كلام! وبقية رجاله رجال الصحيح، وقال في الثاني: هو حديث حسن!!\nوقال البوصيري في \"إتحاف الخيرة المهرة\" ٣/ ١١٨ (٢٣٣٤): فيه عبد الله بن لهيعة.\nقلت: ولم يزد على هذا، فكأنه يشير إلى ضعفه.\nوضعفه الألباني في \"الضعيفة\" (٨٣٨) فليراجع.\n(^٤) في \"النوادر والزيادات\" ٢/ ٥٤. قال أشهب: يجزئه مد لكل يوم بالمدينة ومكة، وليخرج بغيرها مدًا وثلثًا، يريد الوسط من شبع كل بلد.","vol":"13","page":368},{"text":"رابعها: لو منعه مانع من قضائه بعد الإمكان فلا شيء عليه عند البغداديين من المالكيين، وقيل: إنه معنى ما في \"المدونة\" وفي رواية عيسى: نعم. وعن مالك: أنه إذا استمر المرض إلى الموت يطعم عنه، وقال ابن الماجشون: إذا غلب عنه حَتَّى جاء رمضان آخر كفر. حكاه ابن التين عنهم.\nخامسها: قال الخطابي: إن للزوج منع زوجته من الخروج إلى الحج (^١).\nقال ابن التين: يريد حج النافلة، قلت: لا بل له أن يمنعها من الحج الفرض على الأصح من مذهب الشافعي.\n_________\n(^١) \"أعلام الحديث\" ٢/ ٩٩٨.","vol":"13","page":369},{"text":"<span data-type='title' id=toc-1460>٤١ - باب الحَائِضِ تَتْرُكُ الصَّوْمَ وَالصَّلَاةَ</span>\nوَقَالَ أَبُو الزِّنَادِ: إِنَّ السُّنَنَ وَوُجُوهَ الحَقِّ لَتَأْتِي كَثِيرًا عَلَى خِلَافِ الرَّأْيِ، فَمَا يَجِدُ المُسْلِمُونَ بُدًّا مِنِ اتِّبَاعِهَا، مِنْ ذَلِكَ أَنَّ الحَائِضَ تَقْضِي الصِّيَامَ وَلَا تَقْضِي الصَّلَاةَ.\n\n١٩٥١ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: حَدَّثَنِي زَيْدٌ، عَنْ عِيَاضٍ، عَنْ أَبِي سَعِيدٍ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ؟ فَذَلِكَ نُقْصَانُ دِينِهَا\". [انظر: ٣٠٤ - مسلم: ٨٠ - فتح: ٤/ ١٩١]\nثم ساق حديث أَبِي سَعِيدٍ قَالَ: قَالَ رسول الله - ﷺ -: \"أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ؟ فَذَلِكَ نُقْصَانُ دِينِهَا\".\nهذا الحديث سلف في أثناء الحيض مطولًا (^١)، وأثر أبي الزناد حسن بيِّن، وأبدله ابن بطال بأبي الدرداء فاجتنبه (^٢)، وهو أصل لترك الحائض الصوم والصلاة، وفيه من الفقه أن للمريض أن يترك الصيام وإن كان فيه نقص القوة إذا كان يدخل عليه المشقة والخوف. ألا ترى أن الحائض ليست تضعف عن الصيام ضعفًا قويًا، وإنما يشق عليها بعض المشقة من أجل نزف دمها وضعف النفس عند خروج الدم، معلوم ذَلِكَ من عادة البشر، فخفف بالترك وأمرت بإعادة الصيام عملًا بقوله: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾ والنزف مرض، بخلاف الصلاة فإنها\n_________\n(^١) سلف برقم (٣٠٤) باب: ترك الحائض الصوم.\n(^٢) قلت: قاله أيضًا العيني في \"عمدة القاري\" ٩/ ١٢١ قال: أبدله ابن بطال بأبي الدرداء، يعني قائل هذا الكلام هو أبو الدرداء الصحابي. اهـ.\nوالذي في المطبوع من \"شرح ابن بطال\" ٤/ ٩٧: أبو الزناد، فيحتمل أنه كان في الأصل منه: أبو الدرداء، ونقله المحقق على الصواب، وأن المصنف -﵀- والعيني قد نقلاه من الأصل الذي فيه أبو الدرداء. والله أعلم.","vol":"13","page":370},{"text":"أكبر الفرائض وأكثرها ترددًا وكما يلزم من المحافظة على وضوئها والقيام إليها وإحضار النية للمناجاة ﴿وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الخَاشِعِينَ﴾ [البقرة: ٤٥] وهي التي حطها الله تعالى في أصل الفرض من خمسين إلى خمس فلو أمرت بإعادتها لتضاعف عليها الفرض؛ إذ المرأة نصف دهرها ونحوه حائض، فكأن الناس يصلون صلاة واحدة وتصلي هي في كل صلاة صلاتين.\nفرع: طهرت قبل طلوع الفجر ونوت ليلًا، صح عندنا وعند مالك وأهل العراق (^١)، وخالف ابن مسلمة فقال: تصومه وتقضيه.\nفرع: طهرت في أثناء النهار لم يلزمها إتمامه خلافًا للأوزاعي، قال مالك: أوزاعِيُّكم يا أهل الشام كلّف فتكلف، وكان رجلًا صالحًا.\nوقال ابن بطال (^٢): اختلف الفقهاء في المرأة تطهر من حيضها في أثناء النهار، والمسافر يقدم والمريض يبرأ، فقال أبو حنيفة والأوزاعي وأحمد وإسحاق: يلزمهم كلهم الإمساك بقية النهار، وإن قدم المسافر مفطرًا فلا يطأ زوجته لعظم حرمة الشهر، وقال مالك والشافعي وأبو ثور: يأكلون بقية يومهم، وللمسافر المفطر يقدم وطء زوجته إذا وجدها طهرت من حيضها (^٣)، حجة الأولين قوله - ﵇ - يوم عاشوراء: \"من أكل فليمسك بقية نهاره\" (^٤) فأمرهم بالإمساك مع الفطر، وهذا\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٤، \"المدونة\" ١/ ١٨٤.\n(^٢) إلى نهاية الباب نقله المصنف من \"شرح ابن بطال\" ٤/ ٩٨ - ٩٩. بتصرف.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٤، \"المدونة\" ١/ ١٤٨، \"روضة الطالبين\" ٢/ ٣٧٢، ٣٧٣، \"مسائل أحمد برواية الكوسج\" ١/ ٢٨٥.\n(^٤) سلف برقم (١٩٢٤) باب: إذا نوى بالنهار صومًا، ورواه مسلم (١١٣٥) كتاب: الصيام، باب: من أكل في عاشوراء فليكف بقية يومه.","vol":"13","page":371},{"text":"المعنى موجود في الإقامة الطارئة في أثناء النهار، وحجة الباقين الآية ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ وهؤلاء قد أفطروا فحكم الإفطار لهم باقٍ، والفطر رخصة للمسافر، ومن تمامها أن لا يجب عليه أكثر من يوم، فلو أمرناه بالإمساك والقضاء منعناه منها وأوجبنا عليه في بدل اليوم أكثر من يوم، والله تعالى إنما قال: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ لذلك الحائض كان يلزمها أكثر من يوم إنما يلزم الصيام من يصح منه الذي لا قضاء معه.\nوأما صوم عاشوراء فإنما خوطبوا به إذ ذاك ولم يعلموا غيره، وأيضًا فإنهم متطوعون وأمره بالإمساك لهم على وجه الاستحباب.","vol":"13","page":372},{"text":"<span data-type='title' id=toc-1461>٤٢ - باب مَنْ مَاتَ وَعَلَيْهِ صَوْمٌ</span>\nوَقَالَ الحَسَنُ: إِنْ صَامَ عَنْهُ ثَلَاثُونَ رَجُلًا يَوْمًا وَاحِدًا جَازَ.\n\n١٩٥٢ - حَدَّثَنَا مُحَمَّدُ بْنُ خَالِدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ أَعْيَنَ، حَدَّثَنَا أَبِي، عَنْ عَمْرِو بْنِ الحَارِثِ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ، أَنَّ مُحَمَّدَ بْنَ جَعْفَرٍ حَدَّثَهُ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ\". تَابَعَهُ ابْنُ وَهْبٍ، عَنْ عَمْرٍو. وَرَوَاهُ يَحْيَى بْنُ أَيُّوبَ، عَنِ ابْنِ أَبِي جَعْفَرٍ. [مسلم: ١١٤٧ - فتح: ٤/ ١٩٢]\n\n١٩٥٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا زَائِدَةُ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ البَطِينِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ شَهْرٍ، أَفَأَقْضِيهِ عَنْهَا؟ قَالَ: \"نَعَمْ قَالَ: -فَدَيْنُ اللهِ أَحَقُّ أَنْ يُقْضَى\". قَالَ سُلَيْمَانُ: فَقَالَ الحَكَمُ وَسَلَمَةُ، وَنَحْنُ جَمِيعًا جُلُوسٌ حِينَ حَدَّثَ مُسْلِمٌ بِهَذَا الحَدِيثِ، قَالَا: سَمِعْنَا مُجَاهِدًا يَذْكُرُ هَذَا عَنِ ابْنِ عَبَّاسٍ.\nوَيُذْكَرُ عَنْ أَبِي خَالِدٍ: حَدَّثَنَا الأعمَشُ، عَنِ الَحكَمِ وَمُسْلِمِ البَطِينِ وَسَلَمَةَ بْنِ كُهَيْلٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ وَعَطًاءٍ وَمُجَاهِدٍ، عَنِ ابنِ عَبَّاسٍ: قَالَتِ امْرَأة لِلنَّبِيِّ - ﷺ -: إِنَّ أُخْتِي مَاتَتْ. وَقَالَ يَحْيَى وَأَبُو مُعَاوِيَةَ: حَدَّثَنَا الأعْمَشُ، عَنْ مُسْلِمِ، عَنْ سَعِيدٍ، عَنِ ابن عَبَّاسٍ: قَالَتِ امْرَأة لِلنَّبِيَّ - ﷺ -: إِنَّ أُمِّي مَاتَتْ. وَقَالَ عُبَيْدُ اللهِ: عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ، عَنِ الَحكَمِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ: قَالَتِ امْرَأه لِلنَّبِيِّ - ﷺ -: إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ نَذْرٍ. وَقَالَ أبو حَرِيزٍ: حَدَّثَنَا عِكْرِمَةُ، عَنِ ابن عَبَّاسٍ: قَالَتِ امْرَأة لِلنَّبِيِّ - ﷺ -: مَاتَتْ أمِّي وَعَلَيْهَا صَوْمُ خمسَةَ عَشَرَ يَوْمًا. [مسلم: ١١٤٨ - فتح: ٤/ ١٩٢]\nثم ذكر حديث عائشة أَنَّ النبي - ﷺ - قَالَ: \"منْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَليُّهُ\".","vol":"13","page":373},{"text":"وإسناده ثماني وهو غريب في البخاري، والذي بعده سباعي وشيخه محمد بن خالد هو أبو عبد الله محمد بن يحيى بن عبد الله بن خالد بن فارس بن ذؤيب الذهلي، مولاهم النيسابوري، مات (^١) بعد البخاري، وقد أخرجه مسلم أيضًا (^٢). ثم قال: تابعه ابن وهب، عن عمرو ورواه يحيى بن أيوب، عن ابن أبي جعفر.\nوحديث ابن عَبَّاسٍ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ شَهْرٍ، أَفَأَقْضِيهِ عَنْهَا؟ قَالَ: \"نَعَمْ فَدَيْنُ اللهِ أَحَقُّ أَنْ يُقْضَى\". قَالَ سُلَيْمَانُ: فَقَالَ الحَكَمُ وَسَلَمَةُ، وَنَحْنُ جَمِيعًا جُلُوسٌ حِينَ حَدَّثَ مُسْلِمٌ بهذا الحَدِيثِ، قَالَا: سَمِعْنَا مُجَاهِدًا يَذْكُرُ هذا عَنِ ابن عَبَّاسٍ.\nوَيُذْكَرُ (^٣) عَنْ أَبِي خَالِدٍ: ثَنَا الأَعْمَشُ، عَنِ الحَكَمِ وَمُسْلِمٍ البَطِينِ وَسَلَمَةَ بْنِ كُهَيْلٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ وَعَطَاءٍ وَمُجَاهِدٍ، عَنِ ابن عَباسٍ: قَالَتِ امْرَأَةٌ لِلنَّبِيِّ - ﷺ -: إِنَّ أُخْتِي مَاتَتْ. وَقَالَ يَحْيَى (^٤) وَأَبُو مُعَاوِيَةَ: ثَنَا الأَعْمَشُ، عَنْ مُسْلِمٍ، عَنْ سَعِيدٍ، عَنِ ابن عَبَّاسٍ: قَالَتِ امْرَأَةٌ لِلنَّبِيِّ - ﷺ -: إِنَّ أُمِّي مَاتَتْ. وَقَالَ (^٥) عُبَيْدُ اللهِ: عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ، عَنِ الحَكَمِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ: قَالَتِ امْرَأَةٌ لِلنَّبِيِّ - ﷺ -: إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ نَذْرٍ. وَقَالَ (^٦) أَبُو حَرِيزٍ: حدثني عِكْرِمَةُ، عَنِ ابن عَبَّاسٍ: قَالَتِ امْرَأَةٌ لِلنَّبِيِّ: إنَّ أمي ماتت وَعَلَيْهَا\n_________\n(^١) ورد في هامش الأصل ما نصه: توفي سنة ٢٥٨ وله ٨٦ سنة.\n(^٢) مسلم (١١٤٧) باب: قضاء الصيام عن الميت.\n(^٣) في الأصل كتب فوقها: معلق كذا.\n(^٤) في الأصل كتب فوقها: كذا معلق.\n(^٥) مثل سابقه.\n(^٦) مثل سابقه.","vol":"13","page":374},{"text":"صَوْمُ خَمْسَةَ عَشَرَ يَوْمًا.\nالشرح:\nأثر الحسن غريب وهو فرع ليس في مذهبنا، وهو الظاهر كما لو استؤجر عنه بعد موته من يحج عنه عن فرض استطاعته، وآخر يحج عنه عن قضائه، وآخر عن نذره في سنة واحدة فإنه يجوز.\nوحديث عائشة أخرجه مسلم أيضًا، ومتابعة ابن وهب رواها مسلم عن هارون الأيلي وأحمد بن عيسى، عن ابن وهب (^١). وطريق يحيى بن عبيد الله بن أبي جعفر أخرجها البيهقي من حديث عمرو بن الربيع بن طارق، عن يحيى به (^٢)، ومحمد بن خالد سلف، وما ذكرناه فيه هو ما ذكره أبو علي الجياني عن أبي نصر والحاكم (^٣)، واقتصر عليه الدمياطي وغيره ولم يصرح البخاري باسمه في شيء من \"الجامع\".\nوقال ابن عدي في \"شيوخ البخاري\": محمد (^٤) بن خالد بن جبلة الرافقي (^٥) وقال ابن عساكر: قيل إن البخاري روى عنه، وقال أبو نعيم في \"مستخرجه\": رواه -يعني: البخاري- عن محمد بن خالد بن خلِّي (س) (^٦) وهو غريب، وعبيد الله بن أبي جعفر المذكور في إسناده: هو أبو بكر المصري أحد الإعلام. وقال مهنا: سألت أحمد عن حديث\n_________\n(^١) مسلم (١١٤٧) باب: قضاء الصيام عن الميت.\n(^٢) \"سنن البيهقي الكبرى\" ٤/ ٢٥٥ كتاب: الصيام، باب: من قال يصوم عنه وليه.\n(^٣) \"تقييد المهمل\" ٣/ ١٠٥٤ - ١٠٥٥.\n(^٤) في هامش الأصل: ولم يرو البخاري عن محمد بن خالد بن جبلة، ولم يرو عنه غير النسائي، والصحيح في اسمه محمد بن جبلة وقيل: محمد بن خالد بن جبلة.\n(^٥) \"شيوخ البخاري\" ص ١٩١ (٢١٩). ط. دار البشائر الإسلامية.\n(^٦) في هامش الأصل: لم نر في البخاري محمد بن خالد بن خليّ ولا روى له إلا النسائي فاعلمه.","vol":"13","page":375},{"text":"عبيد الله هذا فذكر الحديث فقال: ليس بمحفوظ وهذا من قبيل عبيد الله بن أبي جعفر هو منكر الأحاديث، كان فقيهًا، وأما الحديث فليس فيه بذاك.\nوحديث ابن عباس أخرجه مسلم أيضًا (^١)، وتعليق أبي خالد أخرجه مسلم عن أبي سعيد الأشج، عن أبي خالد الأحمر (^٢)، وللترمذي -وقال: صحيح-: حَدَّثَنَا أبو سعيد وأبو كريب، عن أبي خالد -بإسقاط الحكم-: وعليها صوم شهرين متتابعين، وكذا للنسائي (^٣).\nوقال البخاري فيما نقله الترمذي عنه في \"علله\": جوده أبو خالد، واستحسنه جدًّا، قال: وروى بعض أصحاب الأعمش مثل ما روى (أبو خالد) (^٤).\nوتعليق يحيى وأبي معاوية أخرجهما أبو داود في طريق ابن العبد وغيره عن مسدد، عن يحيى وهو ابن سعيد، وحَدَّثَنَا محمد بن العلاء، عن أبي معاوية به (^٥)، وفي حديث أبي بشر، عن ابن جبير عنه: أن امرأة ركبت البحر فنذرت إن نجاها الله أن تصوم شهرًا فنجاها الله فلم تصم حَتَّى ماتت، فجاءت بنتها أو أختها إلى رسول الله (^٦).\n_________\n(^١) مسلم (١١٤٨).\n(^٢) مسلم (١١٤٨/ ١٥٥).\n(^٣) الترمذي (٧١٦ - ٧١٧) كتاب: الصيام، باب: ما جاء في الصوم عن الميت، النسائي في \"الكبرى\" ٢/ ١٧٣ - ١٧٤ (٢٩١٤) كتاب: الصيام، باب: صوم الحي عن الميت.\n(^٤) في الأصل: أبو خيثمة والصواب ما أثبتناه. \"علل الترمذي الكبير\" ١/ ٣٣٩ - ٣٤٠.\n(^٥) أبو داود (٣٣١٠) كتاب: الأيمان والنذور، باب: ما جاء فيمن مات وعليه صيام صام عنه وليه.\n(^٦) أبو داود (٣٣٠٨) باب: في قضاء النذر عن الميت.","vol":"13","page":376},{"text":"وتعليق عبيد الله أخرجه مسلم من حديث زكرياء بن أبي زائدة، عن عبيد الله (^١) بن عمرو الرقي به (^٢)، وتعليق أبي حريز أخرجه البيهقي من حديث الفضيل عنه، وفيه: امرأة من خثعم (^٣)، وأبو حريز: هو قاضي سجستان عبد الله بن الحسين الأزدي، مختلف فيه، وثق، وقال ابن عدي: عامة ما يرويه لا يتابعه عليه أحد، وجاء عنه أنه يؤمن بالرجعة (^٤). وفي أفراد مسلم من حديث بريدة قال: بينا أنا جالس عند رسول الله - ﷺ - إذ أتته امرأة فقالت: يا رسول الله إن أمي كان عليها صوم شهر أفأصوم عنها؟ قال: \"صومي عنها\" (^٥).\nإذا تقرر ذَلِكَ فمن مات وعليه صوم فاته بعذر ولم يتمكن منه فلا تدارك له ولا إثم، وأبعد أبو يحيى البلخي -فيما حكاه القاضي\n_________\n(^١) في متن الأصل: عبد الله، وصوبه في الهامش بقوله: صوابه عبيد الله.\n(^٢) مسلم (١١٤٨/ ١٥٦) وفيه من حديث زكرياء بن عبدي، ليس زكرياء بن أبي زائدة كما ذكر المصنف، وهو الصواب؛ لأن زكرياء الذي يروي عن عبيد الله بن عمرو الرقي هو ابن عدي، انظر ترجمتهما في \"تهذيب الكمال\" ٩/ ٣٥٩ (١٩٩٢)، ٩/ ٣٦٤ (١٩٩٤).\n(^٣) \"سنن البيهقي\" ٤/ ٢٥٦.\n(^٤) قال عبد الله بن أحمد عن أبيه: منكر الحديث، وسئل عنه أيضًا فقال: يحيى بن سعيد كان يحمل عليه، لا أراه إلا كما قال، وقال يحيى بن معين: ثقة، وفي رواية عنه قال: ضعيف، ووثقه أبو زرعة، وقال أبو حاتم: حسن الحديث، ليس بمنكر الحديث، يكتب حديثه، وقال أبو داود: ليس حديثه بشيء، وضعفه النسائي، وقال الحافظ في \"التقريب\" (٣٢٧٦): صدوق يخطئ.\nانظر ترجمته في \"التاريخ الكبير\" ٥/ ٧٢ (١٨٧)، و\"الجرح والتعديل\" ٥/ ٣٤ (١٥٣)، و\"الكامل\" لابن عدي ٥/ ٢٦٠ (٩٨١)، و\"تهذيب الكمال\" ١٤/ ٤٢٠ (٣٢٢٧).\n(^٥) مسلم (١١٤٩) باب: قضاء الصيام عن الميت.","vol":"13","page":377},{"text":"الحسين- أنه تجب عليه الكفارة والحالة هذِه، فإن فاته بغير عذرٍ أو به وتمكن ففي صوم الولي عنه قولان للعلماء:\nأحدهما: يصوم عنه وليه، وهو قول طاوس (^١)، والحسن (^٢)، والزهري (^٣)، وقتادة (^٤)، وبه قال أبو ثور وأهل الظاهر (^٥) واحتجوا بأحاديث الباب، قال محمد بن عبد الحكم: ولا أرى بأسًا به.\nوفيه قول ثانٍ: أنه يصوم عنه في النذر خاصة ويطعم عنه في قضاء رمضان، وهو قول أحمد والليث وإسحاق وأبي عبيد وحكاه ابن قدامة عن ابن عباس وأبي ثور (^٦).\nوالثاني: لا يصوم أحد عن أحد، وهو قول ابن عمر (^٧)، وابن عباس (^٨)، وعائشة (^٩)، وبه قال مالك وأبو حنيفة والشافعي في الجديد\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٣٩ (٤٦٤٦) كتاب: الصيام، باب: المريض في رمضان وقضائه.\n(^٢) ذكره البيهقي ٤/ ٢٥٧، وابن حزم في \"المحلى\" ٥/ ١٦٧ عن الحسن بن حي، وابن عبد البر في \"التمهيد\" ٩/ ٢٨.\n(^٣) رواه عبد الرزاق ٤/ ٢٤٠ (٧٦٤٨).\n(^٤) ذكره البيهقي ٤/ ٢٥٧.\n(^٥) انظر: \"المحلى\" ٧/ ٢.\n(^٦) انظر: \"المغني\" ٤/ ٣٩٨، \"مسائل أحمد برواية الكوسج\" ١/ ٢٨٨.\n(^٧) رواه البيهقي ٤/ ٢٥٤.\n(^٨) رواه النسائي في \"الكبرى\" ٢/ ١٧٥ (٢٩١٨) كتاب: الصيام، باب: صوم الحي عن الميت، وقال ابن التركماني: سنده صحيح على شرط الشيخين خلا ابن عبد الأعلى فإنه على شرط مسلم اهـ \"سنن البيهقي\" ٤/ ٢٥٨.\n(^٩) رواه الطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٣ (١٣٩٨) \"تحفة\"، وقال ابن التركماني كما في حاشية \"سنن البيهقي\" ٤/ ٢٥٨: إسناده صحيح.","vol":"13","page":378},{"text":"وعزاه إلى الجمهور القاضي عياض (^١)، وابن قدامة (^٢)، وحجة هؤلاء: أن ابن عباس لم يخالف في فتواه ما رواه إلا لنسخ علمه، لكن العبرة بما رواه على الأصح وكذلك روى عبد العزيز بن رُفيع، عن عمرة، عن عائشة أنها قالت: يطعم عنه في قضاء رمضان ولا يصام عنه (^٣)، ولهذا قال أحمد: إن معنى حديث ابن عباس في النذر دون القضاء من أجل فتيا ابن عباس، وقد ذكره البخاري في بعض طرقه في الباب، وقال أبو داود في حديث عائشة: معناه في النذر (^٤).\nومعنى الأحاديث: الأول: أن يفعل عنه وليه ما يقوم مقام الصيام وهو الإطعام، وقد جاء مثل ذَلِكَ في قوله - ﵇ -: \"الصعيد الطيب وضوء المسلم\" (^٥) فسمي التراب وهو بدل باسم مبدله وهو الوضوء\n_________\n(^١) \"إكمال المعلم\" ٤/ ١٠٤ - ١٠٥.\n(^٢) انظر: \"المبسوط\" ٣/ ٨٩، \"عيون المجالس\" ٢/ ٦٥٠، \"الأم\" ٢/ ٨٩، \"المغني\" ٤/ ٣٩٨.\n(^٣) رواه الطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٣ (١٣٩٨) تحفة، وذكره ابن عبد البر في \"التمهيد\" ٩/ ٢٩.\n(^٤) \"سنن أبي داود\" ١/ ٣٧٠ بعد حديث (٢٤٠٠).\n(^٥) رواه أبو داود (٣٣٢) في الطهارة، باب: الجنب يتيمم. الترمذي (١٢٤) في الطهارة، باب التيمم للجنب إذا لم يجد الماء، والنسائي ١/ ١٧١ في الطهارة، باب: الصلوات بتيمم واحد، وأحمد ٥/ ١٥٥، ٥/ ١٨٠، والطيالسي ١/ ٣٨٩ - ٣٩٠ (٤٨٦)، وعبد الرزاق في \"المصنف\" ١/ ٢٣٨ (٩١٣) كتاب: الطهارة، باب: الرجل يعزب عن الماء، والبزار في \"البحر الزخار\" ٩/ ٣٨٧ - ٣٨٩ (٣٩٧٣ - ٣٩٧٤)، وابن المنذر في \"الأوسط\" ١/ ٢٥٧، ١٧٥، وابن حبان ٤/ ١٣٥ - ١٤٠ (١٣١١ - ١٣١٣) كتاب: الطهارة، باب: التيمم، والدارقطني ١/ ١٨٦ - ١٨٧، والحاكم في \"المستدرك\" ١/ ١٧٦ - ١٧٧ كتاب: الطهارة -وقال: هذا حديث صحيح ولم يخرجاه، والبيهقي ١/ ٧ كتاب: الطهارة، باب: منع التطهير بما عدا الماء من المائعات، و١/ ٢١٢ باب: التيمم بالصعيد الطيب. من =","vol":"13","page":379},{"text":"فيصيرون كأنهم صاموا عنه، ولو جاز أن يقضي عمل البدن عن ميت قد فاته ذَلِكَ العمل لقيل به في الصلاة، والإجماع على خلافه، كما نقله أبو عمر (^١) وألزم به في الإيمان أيضًا، ولو ساغ لكان الشارع فعله عن عمه أبي طالب، وقام الإجماع على منعه، وإنما وقع الاختلاف في الصوم والحج فيجب أن يرد حكم ما اختلف فيه إلى ما اتفق عليه، ولما لم يجز الصيام عن الشيخ الهرم في حياته كان بعد وفاته أولى ألا يجوز.\nوذهب الكوفيون والشافعي وأحمد وإسحاق وأبو ثور إلى أنه واجب أن يطعم عنه من رأس ماله وإن لم يوص إلا أبا حنيفة فإنه قال: يسقط ذَلِكَ عنه بالموت.\nوقال مالك: الإطعام غير واجب على الورثة إلا أن يوصى به ففي ثلثه (^٢)، فإن قلت: من أوجب الإطعام فإنما هو لتشبيهه - ﵇ - بالدَّين.\nقلت: هو حجة لنا؛ لأنه قال: أفأقضيه عنها؟ ونحن نقول: قضاؤه أن يطعم عن كل يوم مسكينًا، وأما حديث ابن عمر مرفوعًا: \"من مات وعليه صيام فليطعم عنه مكان كل يوم ممسكينًا\" فأخرجه ابن ماجه\n_________\n= حديث أبي ذر مطولًا مختصرًا. وصححه ابن القطان في \"بيان الوهم والإيهام\" ٣/ ٣٢٧ - ٣٢٨، ٥/ ٢٦٦ - ٢٦٧، وقال الحافظ في \"فتح الباري\" ١/ ٢٣٥: إسناده قوي، وقال في ١/ ٤٤٦: صححه الترمذي وابن حبان والدارقطني. اهـ.\nوصححه الألباني في \"صحيح أبي داود\" ٣٥٨ - ٣٥٩ وفيه بحث نفيس فليراجع.\nوفي الباب عن أبي هريرة رواه البزار كما في \"كشف الأستار\" (٣١٠) وصححه ابن القطان في \"بيانه\" ٥/ ٢٦٦ - ٢٦٧، وقال الهيثمي في \"المجمع\" ١/ ٢٦١: رجاله رجال الصحيح.\n(^١) \"التمهيد\" ٢٢/ ١٥٤.\n(^٢) \"المدونة\" ١/ ١٨٧.","vol":"13","page":380},{"text":"والترمذي وصحح وقفه على راويه (^١)، وقال البيهقي: ثبت بهذِه\n_________\n(^١) الترمذي (٧١٨) كتاب: الصيام، باب: ما جاء في الكفارة من طريق عبثر بن القاسم، عن أشعث، عن محمد -هكذا مهملًا-، عن نافع، عن ابن عمر مرفوعًا، وقال الترمذي: حديث ابن عمر لا نعرفه مرفوعًا إلا من هذا الوجه، والصحيح عن ابن عمر موقوف قوله، وأشعث هو ابن سوار، ومحمد هو عندي ابن عبد الرحمن بن أبي ليلى. اهـ.\nوابن ماجه (١٧٥٧) كتاب: الصيام، باب: من مات وعليه صيام رمضان قد فرط فيه، من طريق عبثر، عن أشعث، عن محمد بن سيرين، عن نافع، عن ابن عمر مرفوعًا.\nورواه ابن عدي في \"الكامل\" ٢/ ٤٤ في ترجمة أشعث بن سوار، من طريق عبثر بن القاسم -أبو زبيد-، عن أشعث، عن محمد لا يدري أبو زبيد- قلت: يقصد عبثر، عن محمد، عن نافع، عن ابن عمر مرفوعًا.\nثم قال: هذا الحديث لا أعلمه رواه عن أشعث غير عبثر، ومحمد المذكور في هذا الإسناد هو محمد بن عبد الرحمن بن أبي ليلى، وأشعث في الجملة يكتب حديثه، وأشعث بن عبد الملك خير منه. اهـ.\nقلت: فوافق ابن عدي الترمذي في تسمية محمد.\nورواه البيهقي ٤/ ٢٥٤ عن ابن عمر موقوفًا وقال: هذا هو الصحيح، وقد رواه محمد بن عبد الرحمن بن أبي ليلى عن نافع فأخطأ فيه، ثم رواه من هذا الطريق عن ابن عمر مرفوعًا.\nوقال: رفعه إلى النبي - ﷺ - خطأ، وإنما هو من قول ابن عمر. اهـ.\nورواه ابن الجوزي في \"التحقيق\" ٢/ ٩٨ (١١٢٣) من طريق الترمذي، وقال: أشعث هو ابن سوار، وكان ابن مهدي يخط على حديثه، وقال يحيى: لا شيء، وفي رواية: هو ثقة، ومحمد هو ابن عبد الرحمن بن أبي ليلى، ضعيف مضطرب الحديث اهـ.\nورواه الذهبي في \"ميزان الاعتدال\" ١/ ٢٤٦ - ٢٦٥ بسنده في ترجمة أشعث بن سوار (٩٩٦) وقال: الصحيح موقوف.\nقال المصنف -﵀-: رواه الترمذي من حديث محمد، عن نافع، عن ابن عمر مرفوعًا، وابن ماجه من حديث محمد بن سيرين عن نافع به، وهو وهم؛ وإنما =","vol":"13","page":381},{"text":"الأحاديث جواز الصوم عن الميت وكان الشافعي في القديم قال: روي في الصوم عن الميت شيء فإن كان ثابتًا صيم عنه كما يحج عنه، وأما في الجديد فإنه سأل عن نفسه فقال: فإن قيل: فروي أن رسول الله - ﷺ - نهى أن يصوم عن أحد، قيل: نعم، رواه ابن عباس (^١)، فإن قيل: لم لا نأخذ به،\n_________\n= هو محمد بن عبد الرحمن بن أبي ليلى، قال الترمذي: أشعث هو ابن سوار، ومحمد هو ابن عبد الرحمن ابن أبي ليلى، قلت: وكلاهما ضعيف، أما أشعث بن سوار فالأكثر على أنه غير مرضي ولا مختار، وأما ابن أبي ليلى فصدوق سيئ الحفظ ضعفه ابن معين والنسائي وأبو حاتم، والصحيح أنه موقوف على ابن عمر، قال الدارقطني: المحفوظ وقفه على ابن عمر اهـ \"البدر المنير\" ٥/ ٧٣٠ - ٧٣١، وقال في \"خلاصة البدر\" ١/ ٣٣٠: رواه الترمذي وابن ماجه بإسناد ضعيف، والمحفوظ وقفه على ابن عمر اهـ.\nوقال الحافظ في \"التلخيص الحبير\" ٢/ ٢٠٩: وقع عند ابن ماجه عن محمد بن سيرين بدل محمد بن عبد الرحمن، وهو وهم منه أو من شيخه اهـ.\nوالحديث ضعفه الألباني في \"ضعيف ابن ماجه\" (٣٨٩)، و\"ضعيف الجامع الصغير\" (٥٨٥٣).\nتنبيهان: الأول: قال ابن التركماني: فهم البيهقي أن محمدًا الذي روى عنه أشعث هذا الحديث هو ابن أبي ليلى، وكذا صرح الترمذي به، وقد أخرج ابن ماجه هذا الحديث بسند صحيح عن أشعث، عن محمد بن سيرين، عن نافع، عن ابن عمر مرفوعًا، فإن صح هذا فقد تابع ابنُ سيرين ابنَ أبي ليلى على رفعه فلقائل أن يمنع الوقف. اهـ \"سنن البيهقي\" ٤/ ٢٥٤.\nقلت: الحديث ليس سنده صحيحًا كما قال، وإنما هو ضعيف كما أسلفنا، وتسمية محمد في سند ابن ماجه أنه ابن سيرين وهم كما نبه عليه المصنف -﵀- وكذا الحافظ، كما سلف فلا تصلح رواية ابن سيرين أن تكون متابعة لابن أبي ليلى.\nالثاني: قال الشيخ أحمد شاكر ﵀ في تخريج \"سنن الترمذي\" ٣/ ٨٧ (٧١٨): لم يخرجه أحد من أصحاب الكتب الستة سوى الترمذي.\nقلت: الحديث مخرج عند ابن ماجه كما أسلفناه.\n(^١) والصحيح أنه موقوف على ابن عباس، كما سيأتي تخريجه قريبًا.","vol":"13","page":382},{"text":"قيل: حديث الزهري، عن عبيد الله، عن ابن عباس، عن رسول الله نذرًا (^١)، ولم يسمه مع حفظ الزهري وطول مجالسته عبيد الله أشبه أن لا يكون محفوظًا، يعني: حديث عبيد الله، المُخرَّج عند البخاري عن ابن عباس: أن سعد بن عبادة استفتى رسول الله - ﷺ - فقال: إن أمي ماتت وعليها نذر فقال: \"اقضه عنها\" (^٢). ووقع في رواية ابن جبير: أن امرأة سألت، فالأشبه أن تكون هذِه القصة التي وقع السؤال فيها عن الصوم قضاءً غير قصة سعد التي فيها النذر مطلقًا، كيف وقد روي عن عائشة مرفوعًا النص في جواز الصوم عن الميت؟\nوقد رأيت بعض أصحابنا يضعف حديث ابن عباس بما روى -يعني النسائي- عن محمد بن عبد الأعلى بإسناده إلى ابن عباس أنه قال: لا يصوم أحد عن أحد ويطعم عنه (^٣). وبما رويناه عن محمد بن عبد الرحمن بن ثوبان، عن ابن عباس في الإطعام عمن مات وعليه صوم شهر رمضان وصيام نذر (^٤)، وفي رواية ميمون بن مهران، عن عبد الله وأبي حصين، عن ابن جبير، عن عبد الله أنه قال في صيام رمضان: أطعم، وفي النذر: قضى عنه وليه، ورواية ميمون وسعيد توافق الرواية عنه، عن رسول الله - ﷺ - في النذر إلا أن الروايتين\n_________\n(^١) سيأتي برقم (٢٧٦١) كتاب: الوصايا، باب: ما يستحب لمن توفي فجاة أن يتصدقوا عنه وقضاء النذور عن الميت، ورواه مسلم (١٦٣٨) كتاب: النذر، باب: الأمر بقضاء النذور.\n(^٢) سيأتي برقم (٢٧٦١).\n(^٣) \"السنن الكبرى\" ٢/ ١٧٥ (٢٩١٨) وسنده صحيح كما سيأتي قريبًا.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٤٠ (٧٦٥٠) كتاب: الصيام، باب: المريض في رمضان وقضائه، والبيهقي ٤/ ٢٥٤ كتاب: الصيام، باب: من قال يصوم عنه وليه.","vol":"13","page":383},{"text":"الأوليين يخالفانها، ورأيت بعضهم ضعّف حديث عائشة أي: الذي في الباب بما روي عن عمارة بن عمير، عن امرأة، عن عائشة في امرأة ماتت وعليها الصوم، قالت: يطعم عنها (^١)، وروي من وجه آخر عن عائشة أنها قالت: لا تصوموا عن موتاكم وأطعموا عنهم، وفيما روي عنها في النهي عن الصوم عن الميت نظر، والأحاديث المرفوعة أصح إسنادًا وأشهر رجالًا، وقد أودعها صاحبا الصحيح كتابيهما، ولو وقف الشافعي على جميع طرقها وتظاهرها لم يخالفها، وممن رأى جواز الصيام عنه الحسن وغيره كما سلف (^٢).\nقلت: وحديث الإطعام لا يقاوم هذِه الأحاديث، وعلى تقديره يحمل على الجواز، والولي: كل قريب -على المختار- سواء كان وارثًا أو عصبة أو غيرهما على الأصح، ولو صام عنه أجنبي بإذن الولي صح لا مستقلًا في الأصح، وعن الأوزاعي والثوري قول آخر: أنه يطعم عنه وليه فإن لم يجد صام، وحكى ابن حزم الاتفاق على أن من حج عن غيره يصلي ركعتي الطواف عنه (^٣).\nقلت: وصحح أصحابنا أنها تقع عن الميت، لكن على سبيل التبعية، وقد أسلفنا الإجماع في الصلاة، وهو ما نقله ابن عبد البر حيث قال: أجمع المسلمون أنه لا يصلي أحد عن أحد فرضًا عليه ولا نفلًا في حياته ولا موته (^٤).\n_________\n(^١) رواه الطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٣ (١٣٩٨) تحفة، والبيهقي ٤/ ٢٥٧.\n(^٢) \"سنن البيهقي\" ٤/ ٢٥٧ - ٢٥٨ كتاب: الصيام، باب: من قال: يصوم عنه وليه. بتصرف وحذف للأسانيد.\n(^٣) \"المحلى\" ٨/ ٧.\n(^٤) \"التمهيد\" ٩/ ٢٩.","vol":"13","page":384},{"text":"وقال ابن يونس -من أصحابنا- لما فرع على القديم: أنه يصام عنه، وقيل: إنه يتفرع عليه أيضًا قضاء الصلاة والاعتكاف وهو مذهب أحمد في الصلاة النافلة، حكاه غير واحد من أصحابه، قال ابن عبد البر: وأجمعوا على أنه لا يصوم أحد عن أحد في حياته (^١). وإنما الخلاف بعد موته.\nتنبيهات:\nأحدها: إنما لم يقل بحديث ابن عباس لأمور ذكرها القرطبي (أحدها) (^٢): أن عمل أهل المدينة ليس عليه، ثانيها: أنه حديث اختلف في إسناده قتيبة (^٣)، قلت: لا يضره فإن من أسنده أئمة ثقات.\nثالثها: أنه رواه أبو بكر البزار، وقال في آخره: \"لمن شاء\" (^٤)، وهذا\n_________\n(^١) \"التمهيد\" ٩/ ٢٧، ٢٩.\n(^٢) ليست في الأصل.\n(^٣) \"المفهم\" للقرطبي ٣/ ٢٠٩.\n(^٤) رواه البزار كما في \"كشف الأستار\" (١٠٢٣) من حديث ابن لهيعة، عن عبيد الله بن أبي جعفر، عن محمد بن جعفر بن الزبير، عن عروة، عن عائشة مرفوعًا: \"من مات وعليه صيام فليصم عنه وليه إن شاء\".\nقال البزار: لا نعلمه عن عائشة إلا من حديث عبيد الله، ورواه عنه يحيى بن أيوب وابن لهيعة. وقال الهيثمي في \"المجمع\" ٣/ ١٧٩: هو في الصحيح خلا قوله: إن شاء، وإسناده حسن. قال المصنف -﵀- زاد البزار: إن شاء، وفي إسنادها ابن لهيعة وهو معروف الحال -قلت: يشير إلى ضعفه واختلاطه- ودونه يحيى بن كثير الزيادي، وهو ضعيف عندهم اهـ \"البدر المنير\" ٥/ ٧٣٢.\nوقال الحافظ في \"التلخيص الحبير\" ٢/ ٢٠٩: زيادة ضعيفة؛ لأنها من طريق ابن لهيعة، وقال الألباني: هذِه الزيادة ضعيفة منكرة فإن مدارها على ابن لهيعة وهو ضعيف، والمؤلف -قلت: يقصد صاحب فقه السنة- كأنه تبع في تحسينها صديق خان في \"الروضة\" وهو تبع الهيثمي في \"المجمع\" وهو خطأ أو تساهل منهم جميعًا اهـ \"تمام المنة\" ص: ٤٢٧ - ٤٢٨.","vol":"13","page":385},{"text":"يرفع الوجوب الذي قالوا به (^١).\nقلت: هذِه زيادة اْخرجها من طريق ابن لهيعة ويحيى بن أيوب، وكلاهما معلوم. رابعها: أنه معارض لقوله تعالى: ﴿وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا﴾ [الأنعام: ١٦٤] وقوله: ﴿ولا تزر وازرة وزر أخرى﴾ [الأنعام: ١٦٤، والإسراء: ١٥، وفاطر: ١٨، والزمر: ٧]. وقوله: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ [النجم: ٣٩] (^٢).\nقلت: هذِه والتي قبلها في قوم إبراهيم وموسى بدليل ما قبلهما.\nخامسها: أنه معارض لما خرَّجه النسائي، عن ابن عباس مرفوعًا: \"لا\nيصلي أحد عن أحد ولا يصوم أحد عن أحد ولكن يطعم عنه مكان كل يوم مُدًّا من حنطة\" (^٣).\nقلت: ما في الصحيح هو العمدة وقد سلف في رأيه: أن العبرة بما رواه، أي: صحيحًا (^٤). سادسها: أنه معارض للقياس الجلي وهو أنه عبادة بدنية فلا مدخل للمال فيها، ولا يفعل عمن وجبت عليه كالصلاة ولا ينقض هذا بالحج؛ لأن للمال فيه مدخلًا (^٥).\n_________\n(^١) \"المفهم\" ٣/ ٢٠٩.\n(^٢) السابق ٣/ ٢٠٩.\n(^٣) السابق ٣/ ٢٠٩. والحديث رواه النسائي في \"الكبرى\" ٢/ ١٧٥ (٢٩١٨) كتاب: الصيام، صوم الحي عن الميت، من حديث عطاء عن ابن عباس، موقوفًا، ومن طريقه ابن عبد البر في \"التمهيد\" ٩/ ٢٧.\nقال الزيلعي في \"نصب الراية\" ٢/ ٤٦٣: غريب مرفوعًا، روي موقوفًا على ابن عباس، وقال الحافظ في \"الدراية\" ١/ ٢٨٣: إسناده صحيح، ولم أجده مرفوعًا، وأورده موقوفًا في \"الفتح\" ١١/ ٥٨٤ وفي \"التلخيص\" ٢/ ٢٠٩ وقال: إسناده صحيح، وأورده أيضًا المباركفوري في \"تحفة الأحوذي\" ٣/ ٣٣٥ موقوفًا، وقال: إسناده صحيح.\n(^٤) وقع في متن الأصل: قد سلف أن العبرة بما رواه لا بما رآه. وعلم عليها (لا .. إلى).\n(^٥) \"المفهم\" ٣/ ٢٠٩.","vol":"13","page":386},{"text":"ثانيها: قوله: (\"لو كان على أمك دين أكنت قاضيته\") مشعر بأن ذَلِكَ على الندب لمن طابت به نفسه؛ لأنه لا يجب على ولي الميت أن يؤدي من ماله عن الميت دينًا بالاتفاق، ولكن من تبرع به انتفع به الميت وبرئت ذمته، ويمكن أن يقال: إن مقصود الشرع أن ولي الميت إذا عمل العمل بنفسه من صوم أو حج أو غيره فصيّره للميت انتفع به الميت ووصل إليه ثوابه، وذلك أنه - ﵇ - شبه قضاء الصوم بقضاء الدين عنه (^١).\nثالثها: قال ابن قدامة: إذا مات قبل إمكان الصيام إما لضيق الوقت أو لعذر شرعي فلا شيء عليه في قول أكثر أهل العلم، وعن طاوس وقتادة: يجب الإطعام عنه (^٢)، وهو نظير مقالة أبي يحيى البلخي السالفة.\nرابعها: فيه صحة القياس وقضاء الدين عن الميت وقد قام الإجماع عليه، فلو اجتمع دين الله ودين الآدمي قدم دين الله على أصح الأقوال لقوله: \"فدين الله أحق\".\nثانيها: يقدم دين الآدمي، ثالثها: يقسم بينهما.\nخامسها: أغرب ابن حزم فقال: من مات وعليه صوم فرض من قضاء رمضان أو نذر أو كفارة واجبة ففرض على أوليائه أن يصوموه عنه هم أو بعضهم ولا إطعام في ذَلِكَ أصلًا، أوصى بذلك أو لم يوص به ويبدأ به على ديون الناس (^٣).\nسادسها: في الحديث: إن أمي عليها صوم شهر، وفي الأخرى: صوم نذر، وفي أخرى: إن أختي، وليس اضطرابًا خلاف قول\n_________\n(^١) \"المفهم\" ٣/ ٢١٠.\n(^٢) رواه عنهما عبد الرزاق في \"المصنف\" ٤/ ٢٣٨ (٧٦٣٦ - ٧٦٣٧) كتاب: الصيام، باب: المريض في رمضان وقضائه.\n(^٣) \"المحلى\" ٧/ ٢.","vol":"13","page":387},{"text":"عبد الملك: إنه اضطراب عظيم يدل على وهم الرواة وبدونه يعلّ الحديث. ولقد أصاب الداودي فقال: ليس هذا مما يضعفه، وقد يحتمل أن يكون هؤلاء كلهم سألوه، وروى في بعض الأوقات عن بعضهم وفي بعضها عن الآخرين قال: ولعل مالكًا لم يبلغه هذا الحديث أو ضعفه لما في سنده من الخلاف (^١).\n_________\n(^١) في هامش الأصل: ثم بلغ في التاسع بعد الأربعين، كتبه مؤلفه.","vol":"13","page":388},{"text":"<span data-type='title' id=toc-1462>٤٣ - باب مَتَى يَحِلُّ فِطْرُ الصَّائِمِ</span>؟\nوَأَفْطَرَ أَبُو سَعِيدٍ الخُدْرِيُّ حِينَ غَابَ قُرْصُ الشَّمْسِ.\n\n١٩٥٤ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ قَالَ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ عَاصِمَ بْنَ عُمَرَ بْنِ الخَطَّابِ، عَنْ أَبِيهِ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَا هُنَا، وَأَدْبَرَ النَّهَارُ مِنْ هَا هُنَا، وَغَرَبَتِ الشَّمْسُ، فَقَدْ أَفْطَرَ الصَّائِمُ\". [مسلم: ١١٠٠ - فتح: ٤/ ١٩٦]\n\n١٩٥٥ - حَدَّثَنَا إِسْحَاقُ الوَاسِطِيُّ، حَدَّثَنَا خَالِدٌ، عَنِ الشَّيْبَانِيِّ، عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى ﵁ قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي سَفَرٍ، وَهُوَ صَائِمٌ، فَلَمَّا غَرَبَتِ الشَّمْسُ قَالَ لِبَعْضِ القَوْمِ: \"يَا فُلَانُ، قُمْ فَاجْدَحْ لَنَا\". فَقَالَ: يَا رَسُولَ اللهِ، لَوْ أَمْسَيْتَ. قَالَ: \"انْزِلْ، فَاجْدَحْ لَنَا\". قَالَ: يَا رَسُولَ اللهِ فَلَوْ أَمْسَيْتَ. قَالَ: \"انْزِلْ، فَاجْدَحْ لَنَا\". قَالَ: إِنَّ عَلَيْكَ نَهَارًا. قَالَ: \"انْزِلْ، فَاجْدَحْ لَنَا\". فَنَزَلَ فَجَدَحَ لَهُمْ، فَشَرِبَ النَّبِيُّ - ﷺ - ثُمَّ قَالَ: \"إِذَا رَأَيْتُمُ اللَّيْلَ قَدْ أَقْبَلَ مِنْ هَا هُنَا، فَقَدْ أَفْطَرَ الصَّائِمُ\". [انظر: ١٩٤١ - مسلم: ١١٠١ - فتح: ٤/ ١٩٦]\nذكر فيه حديث عمر قال: قال رسول الله - ﷺ -: \"إذا أقبل الليل من ها هنا .. \" الحديث. وحديث ابن أبي أو في السالف في باب: الصوم في السفر.\nوحديث عمر أخرجه مسلم أيضًا (^١).\nقال الترمذي: لا نعلمه يروى عن عمر إلا من هذا الوجه بهذا الإسناد، وإسناده صحيح، وفي الباب عن أبي سعد الخير يعني: أن الله -﷿- لم يكتب على الليل الصيام، فمن صام فليتعن ولا أجر له (^٢)،\n_________\n(^١) مسلم (١١٠٠).\n(^٢) كلام الترمذي هذا لم أجده في مطبوع \"السنن\" ولعله في نسخة أخرى. قال المزي =","vol":"13","page":389},{"text":"وقال في \"علله\": سألت البخاري عنه، فقال: أراه مرسلًا وقال: أُرى عبادة سمع من أبي سعيد، وأبو فروة صدوق إلا أن ابنه محمدًا روى عنه أحاديث مناكير (^١).\nوفي \"علل ابن أبي حاتم\" قال أبي: الصحيح: أبو سعيد الخير (^٢).\n_________\n= في \"تحفة الأشراف\" ٨/ ٣٤: وقال الترمذي: صحيح، وقال في موضع آخر: لا نعلمه يروى عن عمر إلا من هذا الوجه بهذا الإسناد، وإسناده صحيح.\nوأما حديث أبي سعد الخير فرواه الترمذي في \"العلل الكبير\" ١/ ٣٣٨ - ٣٣٩، والدولابي في \"الكنى\" ١/ ٦٣ (٢٣٩)، وابن عدي في \"الكامل\" ٩/ ١٥٥، والحافظ في \"موافقة الخبر الخبر\" ١/ ٧٧ من طريق أبي فروة يزيد بن سنان الرهاوي عن معقل الكناني [وقال بعضهم: الكندي] عن عبادة بن نسي عن أبي سعد [وقال بعضهم: أبي سعيد] الخير، مرفوعًا به.\nوعزاه السيوطي في \"الجامع الصغير\" (١٧٨٥)، والمتقي الهندي في \"الكبير\" ٨/ ٥١٨ (٢٣٩٢٥) لابن قانع والشيرازي في \"الألقاب\".\n(^١) \"علل الترمذي الكبير\" ١/ ٣٣٩. ووقع في الأصول: أرى عبادة سمع من أبي سعيد، وفي \"العلل\": من أبي سعد.\n(^٢) \"العلل\" ١/ ٢٢٥ - ٢٢٦ (٦٥٦) ط. دار المعرفة. ووقع في الأصول أيضًا: أبو سعيد الخير، وكذا في \"العلل\" من الطبعة المذكورة، ووقع في \"العلل\" ط. دار ابن حزم، وط. الفاروق الحديثة: أبو سعد.\nوقال محقق الطبعة الأولى: كذا قرأتها من الأصل وهي مشتبهة بـ (سعيد) جدًّا، وفي بقية النسخ: سعيد. وقال محقق الطبعة الثانية: وقع في (ت): أبو سعيد، وهو خطأ.\nوانظر: \"الإصابة\" ٤/ ٨٦ ففيه تفصيل.\nقال الحافظ: قال ابن منده: هذا حديث غريب لا نعرفه إلا من هذا الوجه، ثم قال: ومعقل الكناني لا أعرفه: لا في هذا الحديث وقد ذكره البخاري وابن أبي حاتم وابن حبان فلم يعرفوه بأكثر مما في هذا الإسناد، وعبادة بن نسي شامي تابعي ثقة مشهور. اهـ. \"موافقة الخبر\" ١/ ٧٧ - ٧٨ بتصرف.\nوالحديث رمز السيوطي لضعفه في \"الجامع الصغير\" (١٧٨٥)، وضعفه الألباني في \"الضعيفة\" (٣٠٨٣)، وفي \"ضعيف الجامع\" (١٦٤٤).","vol":"13","page":390},{"text":"وقوله: \"إذا أقبل الليل من ها هنا\" إلى آخر الأمور الثلاثة، وإذا وجد واحد منها وجد الباقي وجمعت في الذكر؛ لأن الناظر قد لا يرى الغروب لحائل، ويرى ظلمة الليل في المشرق، وقد قام الإجماع على أنه إذا غربت الشمس حل فطر الصائم، وذلك آخر النهار وأول أوقات الليل.\nومعنى \"أفطر\": أي حُكمًا، أو دخل فيه كأنجد وأتهم إذا دخلهما، وعلى هذا لا يكون فيه تعرض للوصال بنفي، ولا إثبات، وعلى الحكمي فيه أن زمن الليل يستحيل فيه الصيام شرعًا ويخرج على ذَلِكَ خلاف العلماء في صحة إمساك ما بعد الغروب فمنهم من قال: لا يصح وهو كيوم الفطر ومنع الوصال، وقال: لا يصح ومنهم من جوز إمساك ذَلِكَ الوقت، ورأى أن له أجر الصائم محتجًّا بأحاديث الوصال إلى الفجر.\nوقال الطبري: قوله: \"فقد أفطر\" هو عزم عليه أن يكون معتقد أنه مفطر وإن كان وقت صومه قد انقضى غير عزم عليه أن يأكل أو يشرب، قال: والدليل عليه إجماع الجميع من أهل العلم أن المراد قد يكون مفطرًا بتركه العزم على الصوم من الليل مع تركه نية الصوم نهاره أجمع وإن لم يأكل ولم يشرب وكان معلومًا بذلك أن اعتقاد المعتقد بعد انقضاء وقت الصوم الإفطار وترك الصوم وإن لم يفعل شيئًا مما أبيح للمفطر فعله موجب له اسم المفطر، وإذا كان ذلك كذلك وكان الجميع مجمعين على أن الأكل والشرب غير فرض على الصائم في ذَلِكَ الوقت مع إجماعهم أن وقت الصوم قد انقضى لمجيء الليل وإدبار النهار كان بيّنًا أن معنى أمره بالإفطار في تلك الحال إنما هو أمر عزم منه كما قلناه، وأما وصاله - ﵇ - من السَّحر","vol":"13","page":391},{"text":"إلى السَّحر (^١)، فلعل ذَلِكَ كان توخيًا منه للنشاط على قيام الليل؛ فإنه كان إذا دخل العشر شدَّ مئزره ورفع فراشه (^٢)؛ لأن الطعام مثقل للبدن مفتر عن الصلاة يجلب الغم، فكان - ﵇ - يؤخر الإصابة من الطعام إلى السحر؛ إذ كان الله تعالى قد أعطاه من القوة على تأخير ذَلِكَ إلى ذَلِكَ الوقت والصبر عليه ما لم يعط غيره من أمته. وقد بين لهم ذَلِكَ بقوله: \"إني لست مثلكم .. \" إلى آخره. فأما الصوم ليلًا فلا معنى له؟ لأنه غير وقت الصوم؛ لقوله: إلى \"فقد أفطر الصائم\" أي حل\nوقت فطره على ما سلف، ويأتي في باب: من كره الوصال (^٣) ومن فعله من السلف. واضحًا.\nفائدة: قرص الشمس في أثر أبي سعيد يعني: الصورة المستديرة، ومعنى الحديث: أن ما بقي من الحمرة ليس من النهار (^٤).\n_________\n(^١) انظر ما سيأتي برقم (١٩٦٣).\nوروى الإمام أحمد في \"المسند\" ١/ ١٤١، وفي \"فضائل الصحابة\" ٢/ ٨٩٩ (١٢٣٦)، والطبراني ١/ ١٠٩ (١٨٥)، والضياء في \"المختارة\" ٢/ ٣٤٧ (٧٢٥) عن علي: أن النبي - ﷺ - كان يواصل من السحر إلى السحر. قال الهيثمي في \"المجمع\" ٣/ ١٥٨: رجاله رجال الصحيح.\nورواه الطبراني في \"الأوسط\" ٤/ ١١٧ (٣٧٥٦) عن جابر، بلفظ حديث علي.\nوحسنه الهيثمي في \"المجمع\" ٣/ ١٥٨.\n(^٢) حديث سيأتي (٢٠٢٤)، ورواه مسلم (١١٧٤) من حديث عائشة.\n(^٣) انظر حديث (١٩٦٥ - ١٩٦٦) باب: التنكيل لمن أكثر الوصال.\n(^٤) تتمة الفائدة: أثر أبي سعيد المعلق هذا وصله سعيد بن منصور في \"السنن\" كما في \"التغليق\" ٣/ ١٩٥: حدثنا سفيان، عن عبد الواحد بن أيمن، عن أبيه، أنه نزل على أبي سعيد فرآه يفطر قبل مغيب القرص، وكذا رواه ابن أبي شيبة ٢/ ٢٧٩ (٨٩٤٩) بنحوه.","vol":"13","page":392},{"text":"<span data-type='title' id=toc-1463>٤٤ - باب يُفْطِرُ بِمَا تَيَسَّرَ عَلَيْهِ بِالمَاءِ وَغَيْرِهِ</span>\n١٩٥٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَاحِدِ حَدَّثَنَا الشَّيْبَانِيُّ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى ﵁ قَالَ: سِرْنَا مَعَ رَسُولِ اللهِ - ﷺ - وَهْوَ صَائِمٌ، فَلَمَّا غَرَبَتِ الشَّمْسُ قَالَ: \"انْزِلْ فَاجْدَحْ لَنَا\". قَالَ: يَا رَسُولَ اللهِ، لَوْ أَمْسَيْتَ. قَالَ: \"انْزِلْ فَاجْدَحْ لَنَا\". قَالَ: يَا رَسُولَ اللهِ، إِنَّ عَلَيْكَ نَهَارًا. قَالَ: \"انْزِلْ فَاجْدَحْ لَنَا\". فَنَزَلَ فَجَدَحَ، ثُمَّ قَالَ: \"إِذَا رَأَيْتُمُ اللَّيْلَ أَقْبَلَ مِنْ هَا هُنَا فَقَدْ أَفْطَرَ الصَّائِمُ\". وَأَشَارَ بِإِصْبَعِهِ قِبَلَ المَشْرِقِ. [انظر: ١٩٤١ - مسلم: ١١٠١ - فتح: ٤/ ١٩٨]\nذكر فيه حديث ابن أبي أوفى أيضًا.","vol":"13","page":393},{"text":"<span data-type='title' id=toc-1464>٤٥ - باب تَعْجِيلِ الإِفْطَارِ</span>\n١٩٥٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الفِطْرَ\". [مسلم: ١٠٩٨ - فتح: ٤/ ١٩٨]\n\n١٩٥٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ سُلَيْمَانَ، عَنِ ابْنِ أَبِي أَوْفَى ﵁ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَصَامَ حَتَّى أَمْسَى، قَالَ لِرَجُلٍ: \"انْزِلْ، فَاجْدَحْ لِي\". قَالَ: لَوِ انْتَظَرْتَ حَتَّى تُمْسِيَ. قَالَ: \"انْزِلْ، فَاجْدَحْ لِي، إِذَا رَأَيْتَ اللَّيْلَ قَدْ أَقْبَلَ مِنْ هَا هُنَا فَقَدْ أَفْطَرَ الصَّائِمُ\". [انظر: ١٩٤١ - مسلم: ١١٠١ - فتح: ٤/ ١٩٨]\nذكر فيه حديث سهل بن سعد: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الفِطْرَ\".\nوحديث ابن أبي أوفى أيضًا السالف، وحديث سهل أخرجه مسلم أيضًا.\nوكله مطابق لما ترجم له. أي: اجدح لنا سويقًا - كما سلف.\nونص أصحابنا على أنه يستحب الفطر على تمر، وإلا بماء عند عدمه، وفي السنن الأربعة و\"صحيح ابن حبان\" و\"مستدرك الحاكم\" من حديث سلمان بن عامر مرفوعًا: \"إذا كان أحدكم صائما فليفطر على التمر فإن لم يجد التمر فعلى الماء فإنه طهور\"، قال الترمذي: حسن صحيح. وقال الحاكم: صحيح على شرط البخاري (^١). قال:\n_________\n(^١) \"سنن أبي داود\" (٢٣٥٥)، \"سنن الترمذي\" (٦٥٨، ٦٩٥)، \"سنن النسائي الكبرى\" ٢/ ٢٥٤ - ٢٥٥ (٣٣١٩ - ٣٣٢٣، ٣٣٢٦)، \"سنن ابن ماجه\" (١٦٩٩)، \"صحيح ابن حبان\" ٨/ ٢٨١ - ٢٨٢ (٣٥١٥)، \"المستدرك\" ١/ ٤٣١ - ٤٣٢. =","vol":"13","page":394},{"text":"وله شاهد على شرط مسلم: عن أنس أنه - ﵇ - كان يفطر على رطبات قبل أن يصلي، فإن لم تكن رطبات فعلى تمرات، فإن لم يكن تمرات حسا حسوات من ماء، وروى هذا الترمذي وقال: فتميرات بالتصغير، وقال: حسن غريب (^١)، وقال البزار وأبو أحمد الجرجاني: تفرد به جعفر عن ثابت (^٢)، وللحاكم، وقال: على شرط الشيخين من حديث عبد العزيز بن\n_________\n= ورواه أيضًا أحمد ٤/ ١٧ (١٦٢٢٥ - ١٦٢٢٦، ١٦٢٢٨)، و٤/ ١٨ (١٦٢٣١ - ١٦٢٣٢، ١٦٢٣٧)، و٤/ ٢١٣ (١٧٨٧٠) و٤/ ٢١٤ (١٧٨٧٣ - ١٧٨٧٤، ١٧٨٧٦ - ١٧٨٧٧، ١٧٨٨)، وابن خزيمة ٣/ ٢٧٨ - ٢٧٩ (٢٠٦٧)، والبغوي في \"معجم الصحابة\" ٣/ ١٧٢ - ١٧٣ (١٠٨٧ - ١٠٨٩)، وأبو نعيم في \"معرفة الصحابة\" ٣/ ١٣٣١ - ١٣٣٢ (٣٣٥٥، ٣٣٥٧)، وابن حزم في \"المحلى\" ٧/ ٣١، والبيهقي ٤/ ٢٣٨، والمزي في \"التهذيب\" ٣٥/ ١٧١ - ١٧٢ من طرق عن حفصة بنت سيرين عن الرباب، عن سلمان بن عامر به. والحديث صححه أبو حاتم كما في \"العلل\" ١/ ٢٣٧ (٦٨٧)، وكذا المصنف في \"البدر المنير\" ٥/ ٦٩٦. وقال الألباني في \"ضعيف أبي داود\" (٤٠٤): إسناده ضعيف؛ لجهالة الرباب، ومع ذلك صححه جمع! وقد صح من فعله - ﷺ -.\nقلت: يشير إلى حديث أنس الآتي تخريجه. وضعفه أيضًا في \"الإرواء\" ٤/ ٥٠ - ٥١ وتعقب من صححه مثل أبي حاتم.\n(^١) \"المستدرك\" ١/ ٤٣٢، الترمذي (٦٩٦)، ورواه أيضًا أبو داود (٢٣٥٦)، وأحمد ٣/ ١٦٤، والدارقطني ٢/ ١٨٥، وابن حزم ٧/ ٣١ - ٣٢، والبيهقي ٤/ ٢٣٩، والخطيب ١/ ٢٤٣، ٩/ ٣٧٩ - ٣٨٠، والضياء في \"المختارة\" ٤/ ٤١١ - ٤١٢ (١٥٨٤ - ١٥٨٦) من طريق عبد الرزاق عن جعفر بن سليمان بن ثابت البناني، عن أنس بن مالك به.\n(^٢) وقال ابن أبي حاتم: سألت أبي وأبا زرعة عن هذا الحديث، فقالا: لا نعلم روى هذا الحديث غير عبد الرزاق، ولا ندري من أين جاء عبد الرزاق، وقال: وقد رواه سعيد بن سليمان القشيطي وسعيد بن هبيرة: شربة من الماء مثلا، قال أبو زرعة: لا أدري ما هذا الحديث لم يرفعه إلا من حديث عبد الرزاق. اهـ. \"العلل\" ١/ ٢٢٤ - ٢٢٥ (٦٥٢) بتصرف. =","vol":"13","page":395},{"text":"صهيب عن أنس مرفوعًا، بمثل حديث سلمان (^١).\nوقال الترمذي في \"علله \" عن البخاري: هذا وهم والصحيح حديث سلمان (^٢)، وللحاكم من حديث قتادة، عن أنس أنه - ﷺ - كان لا يصلي المغرب حَتَّى يفطر ولو على شربة من ماء (^٣).\n_________\n= وقال الدارقطني: إسناده صحيح، وقال الألباني في \"صحيح أبي داود\" (٢٠٤٠): إسناده حسن صحيح، وقال في \"الإرواء\" (٩٢٢): حديث حسن. وانظر: \"التلخيص الحبير\" ٢/ ١٩٩.\n(^١) \"المستدرك\" ١/ ٤٣١.\nورواه الترمذي (٦٩٤)، وفي \"العلل الكبير\" ١/ ٣٣٥، والنسائي في \"الكبرى\" ٢/ ٢٥٣ (٣٣١٧)، وابن خزيمة ٣/ ٢٧٨ (٢٠٦٦)، والبيهقي ٤/ ٢٣٩ من طريق شعبة عن عبد العزيز بن صهيب، عن أنس بن مالك مرفوعًا: \"من وجد تمرًا فليفطر عليه، ومن لا فليفطر على الماء فإنه طهور\".\n(^٢) \"العلل الكبير\" ١/ ٣٣٦ - ٣٣٧. وأعله الألباني أيضًا في \"الإرواء\" ٤/ ٤٨ - ٤٩.\n(^٣) \"المستدرك\" ١/ ٤٣٢.\nورواه أيضًا البيهقي ٤/ ٢٩٣ من طريق شعيب بن إسحاق.\nورواه البزار كما في \"كشف الأستار\" (٩٨٤)، وكما في \"إتحاف المهرة\" ٢/ ١٧٧، وابن خزيمة ٣/ ٢٧٦ (٢٠٦٣)، والعقيلي في \"الضعفاء\" ٣/ ٤٧٢، والبيهقي في \"الشعب\" ٣/ ٤٠٦ (٣٨٩٩) من طريق القاسم بن غصن، كلاهما عن سعيد بن أبي عروبة، عن قتادة، به.\nقال البزار: القاسم بن غصن لين الحديث، وإنما نكتب من حديثه ما لا نحفظه من غيره. وقال الذهبي: القاسم بن غصن، قال أحمد: حدث بأحاديث مناكير، وقال أبو حاتم: ضعيف، وقال ابن حبان: يروي المناكير عن المشاهير، ثم أورد هذا الحديث. \"ميزان الاعتدال\" ٤/ ٢٩٧ (٦٨٢٩).\nورواه الفريابي في \"الصيام\" (٦٩)، وأبو يعلى ٦/ ٤٢٤ (٣٧٩٢)، وابن حبان ٨/ ٢٧٤ - ٢٧٥ (٣٥٠٤ - ٣٥٠٥)، والضياء في \"المختارة\" ٦/ ٣٦ - ٣٧ (١٩٩٧ - ١٩٩٩) من طريق زائدة عن حميد عن أنس، بنحوه.\nقال الهيثمي في \"المجمع\" ٣/ ١٥٥: رجاله رجال الصحيح. وكلذا صححه الألباني من هذا الوجه في \"صحيح موارد الظمآن\" (٨٩٠). وقال في \"الصحيحة\" ٥/ ١٤٦: =","vol":"13","page":396},{"text":"وقال ابن المنذر في \"الإقناع\": إنه يجب ذَلِكَ، ولعل مراده تأكيده- نعم ذهب إليه ابن حزم على مقتضى الحديث قال: فإن لم يفعل فهو عاص ولا يبطل صومه بذلك (^١)، والحكمة فيه ما في التمر من البركة والماء أفضل المشروبات، وقيل غير ذلك مما أوضحته في كتب الفروع وأما تعجيل الفطر فهو سنة؛ لحديث سهل المذكور (^٢)، قال ابن عبد البر: أحاديث تعجيل الفطر وتأخير السحور متواترة صحاح (^٣) وفي \"سنن أبي داود\" والنسائي وابن ماجه من حديث أبي هريرة أن رسول الله - ﷺ - قال: \"لا يزال الدين ظاهرًا ما عجل الناس الفطر؛ لأن اليهود والنصارى يؤخرون\"، صححه ابن حبان والحاكم على شرط مسلم (^٤)، وإنما حض الشارع عليه؛ لئلا يزاد في النهار ساعة من الليل فيكون ذَلِكَ زيادة في فروض الله تعالى؛ ولأنه أرفق بالصائم\n_________\n= هذا سند صحيح، وصححه من طريقيه فيها (٢١١٠).\nوروى ابن خزيمة (٢٠٦٥) من طريق يحيى بن أيوب، عن حميد الطويل، عن أنس قال: كان رسول الله - ﷺ - إذا كان صائمًا لم يصل حتى نأتيه برطب وماء … الحديث.\nوانظر: \"الإرواء\" ٤/ ٤٧.\n(^١) \"المحلى\" ٧/ ٣١.\n(^٢) هو حديث الباب (١٩٥٧).\n(^٣) \"الاستذكار\" ١/ ١٧٧.\n(^٤) \"سنن أبي داود\" (٢٣٥٣)، \"سنن النسائي الكبرى\" ٢/ ٢٥٣ (٣٣١٣)، \"سنن ابن ماجه\" (١٦٩٨)، ابن حبان ٨/ ٢٧٣ - ٢٧٤ (٣٥٠٣)، و٨/ ٢٧٧ (٣٥٠٩)، الحاكم ١/ ٤٣١.\nورواه أيضًا أحمد ٢/ ٤٥٠، وابن خزيمة ٣/ ٢٧٥ (٢٠٦٠)، والبيهقي ٤/ ٢٣٧ من طريق محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا به. قال النووي في \"المجموع\" ٦/ ٤٠٤: إسناده صحيح. وأورده البوصيري في \"المصباح\" ٢/ ٧١ وذكر أن أبا داود والنسائي روياه، فلا أدري لماذا أورده؟! وقال: هذا إسناد صحيح رجاله ثقات. وقال الألباني في \"صحيح أبي داود\" (٢٠٣٨): إسناده حسن.","vol":"13","page":397},{"text":"وأقوى له على الصيام، وقال عمرو بن ميمون الأودي: كان أصحاب محمد أسرع الناس فطرًا وأبطأهم سحورًا (^١)، وقال سعيد بن المسيب: كتب عمر إلى أمراء الأجناد: لا تكونوا مسوِّفين بفطركم ولا منتظرين بصلاتكم اشتباك النجوم (^٢)، وروى عبد الرزاق عن ابن جريج قال: سمعت عروة بن عياض يخبر عبد العزيز بن عبد الله: أنه يُؤمر أن يفطر الإنسان قبل أن يصلي ولو على حسوة من ماء، وروى عبد الرزاق عن صاحب له، عن عوف، عن أبي رجاء قال: كنت أشهد ابن عباس عند الفطر في رمضان فكان يوضع له طعامه، ثم يأمر مراقبًا يراقب الشمس، فإذا قال: قد وجبت قال: كلوا، ثم قال: كنا نفطر قبل الصلاة (^٣)، وليس ما في \"الموطأ\" عن ابن شهاب، عن حميد بن عبد الرحمن أن عمر وعثمان كانا يصليان المغرب حين يفطران إلى الليل الأسود قبل أن يفطرا ويفطران بعد الصلاة (^٤)،\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٢٦ (٧٥٩١١)، والفريابي في \"الصيام\" (٥٦)، والبيهقي ٤/ ٢٣٨. وأورده الهيثمي في \"المجمع\" ٣/ ١٥٤، وعزاه للطبراني في \"الكبير\". وقال: ورجاله رجال الصحيح. وقال الحافظ في \"الفتح\" ٤/ ١٩٩: إسناده صحيح. ورواه ابن أبي شيبة ٢/ ٢٧٧ (٨٩٣٢) عن عمرو بن الحارث بنحوه. وأورده الهيثمي في \"المجمع\" ٣/ ١٥٤ وعزاه إلى الطبراني في \"الكبير\" لكنه قال: عمرو بن حريث، وقال: ورجاله رجال الصحيح.\n(^٢) رواه عبد الرزاق (٧٥٩٠).\n(^٣) \"المصنف\" ٤/ ٢٢٧ (٧٥٩٦ - ٧٥٩٧).\n(^٤) \"الموطأ\" ص ١٩٣، وعنه الشافعي في \"المسند\" ١/ ٢٧٧، ورواه أيضًا عبد الرزاق ٤/ ٢٢٥ (٧٥٨٨)، وابن سعد ٥/ ١٥٤، وابن أبي شيبة ٢/ ٣٤٩ (٩٧٩٢)، والطحاوي في \"شرح المعاني\" ١/ ١٥٥، والبيهقي ٤/ ٢٣٨.\nقال ابن الأثير في \"الشافي \" ٣/ ١٩٩: حديث صحيح. ووقع فيه: عليًّا. بدل عثمان، ولعله تحريف.","vol":"13","page":398},{"text":"مخالف لذلك؛ لأنهما إنما كانا يراعيان أمر الصلاة وكانا يعجلان الفطر بعدها من غير كثرة تنفل لما جاء في تعجيل الفطر، ذكره الداودي. قال الشافعي: كانا يريان تأخير ذَلِكَ واسعًا لا أنهما يتعمدان الفعل لتركه بعد أن أبيح لهما وصارا مفطرين بغير أكل وشرب؛ لأن الصوم لا يصلح في الليل (^١).\nوفي الترمذي -وقال حسن غريب- من حديث أبي هريرة: \"أحَبُ عبادي إليَّ أعجلهم فطرًا\" (^٢)، وفي أفراد مسلم عن عائشة وذكر لها رجلان من الصحابة، أحدهما يعجل الإفطار والصلاة، والآخر\nيؤخرهما فقالت من يعجلهما، قال: عبد الله، قالت: هكذا كان\n_________\n(^١) \"الأم\" ٢/ ٨٣. وذكره عنه البيهقي في \"السنن\" ٤/ ٢٣٨، وكذا نقله عنه ابن الأثير في \"الشافي\" ٣/ ١٩٩.\n(^٢) \"سنن الترمذي\" (٧٠٠ - ٧٠١).\nورواه أيضًا أحمد ٢/ ٢٣٧ - ٢٣٨ و٣٢٩، وأبو يعلى ١٠/ ٣٧٨ (٥٩٧٤)، وابن خزيمة (٢٠٦٢)، والعقيلي في \"الضعفاء\" ٣/ ٤٨٦، وابن حبان ٨/ ٢٧٥ - ٢٧٧ (٣٥٠٧ - ٣٥٠٨)، والبيهقي ٤/ ٢٣٧، من طريق الأوزاعي عن قرة بن عبد الرحمن، عن الزهري، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله - ﷺ -: قال الله -﷿-: \"أحب عبادي إلي أعجلهم فطرًا\"\nقال العقيلي: قرة بن عبد الرحمن، صاحب الزهري، منكر الحديث جدًّا، ثم ساق هذا الحديث. وقال: لا يتابع محليه، وهذا يروى من غير هذا الوجه بإسناد أصلح من هذا.\nوضعفه الألباني في \"ضعيف موارد الظمآن\" (٨٨٦)، و\"ضعيف الجامع\" (٤٠٤١).\nوالإسناد الآخر الذي أشار إليه العقيلي، لعله ما رواه الطبراني في \"الأوسط\" ١/ ٥٤ (١٤٩)، وابن عدي في \"الكامل\" ٨/ ١٣ من طريق مسلمة بن علي، عن الزبيري، عن الزهري، عن أبي سلمة، عن أبي هريرة به.\nقال الذهبي في \"الميزان\" ٥/ ٢٣٤ - ٢٣٥: مسلمة بن علي، شامي واهٍ. وذكر هذا الحديث، فالحديث ضعيف من طريقيه، والله أعلم.","vol":"13","page":399},{"text":"رسول الله - ﷺ - يصنع. عبد الله هو ابن مسعود والآخر: أبو موسى الأشعري (^١).\nقال ابن عبد البر: وقد روي عن ابن عباس وطائفة أنهم كانوا يفطرون قبل الصلاة (^٢)، قلت: وفي التعجيل رد على الشيعة الذين يؤخرون إلى ظهور النجوم.\nفائدة: في الدعاء عند الإفطار، روى أبو داود عن معاذ بن زهرة أنه بلغه أن رسول الله - ﷺ - كان إذا أفطر قال: \"اللهم لك صمت، وعلى رزقك أفطرت\" وهذا مرسل (^٣)، ورواه الطبراني في \"أصغر معاجمه\" من حديث\n_________\n(^١) مسلم (١٠٩٩) كتاب: الصيام، باب: فضل السحور وتأكيد استحباب واستحباب تأخيره وتعجيل الفطر.\n(^٢) \"الاستذكار\" ١٠/ ٤١٠.\nورواه عبد الرزاق (٧٥٩٧) عن ابن عباس، ورواه ابن أبي شيبة ٢/ ٣٤٨ - ٣٤٩ (٩٧٩٠ - ٩٧٩١) عن أبي بردة الأسلمي وإبراهيم النخعي.\n(^٣) \"سنن أبي داود\" (٢٣٥٨)، ووراه أيضًا في \"المراسيل\" (٩٩)، وابن المبارك في \"الزهد\" (١٤١٠ - ١٤١١)، والبيهقي في \"السنن\" ٤/ ٢٣٩، وفي \"فضائل الأوقات\" (١٤٣)، وفي \"الدعوات الكبير\" ٢/ ٢٢٠ (٤٤٩)، والبغوي في \"شرح السنة\" ٦/ ٢٦٥ (١٧٤١) من طريق حصين عن معاذ بن زهرة، به.\nوالحديث أعله النووي في \"المجموع\" ٦/ ٤٠٧، والمنذري في \"مختصر السنن\" ٣/ ٢٣٦، والمزي في \"تهذيب الكمال\" ٢٨/ ١٢٢، والحافظ في \"التهذيب\" ٤/ ٩٩، وفي \"التلخيص\" ٢/ ٢٠٢، وفي \"الفتوحات الربانية\" ٤/ ٣٤٠ بالإرسال.\nوقال المصنف في \"البدر المنير\" ٥/ ٧١٠، وفي \"الخلاصة\" ١/ ٣٢٧: إسناد حسن لكنه مرسل.\nوقال الألباني في \"الإرواء\" ٤/ ٣٨: سنده ضعيف؛ فإنه مع إرساله فيه جهالة معاذ هذا، فإنهم لم يذكروا له راويًا عنه سوى حصين هذا.\nوقال في \"ضعيف أبي داود\" (٤٠٦): إسناده ضعيف مرسل؛ معاذ هذا تابعي مجهول. =","vol":"13","page":400},{"text":"أنس مرفوعًا بإسناد فيه ضعف (^١)، وروى ابن عمرو مرفوعًا: \"إن للصائم عند فطره لدعوة ما ترد\" رواه الحاكم (^٢)، وعن أبي هريرة مرفوعًا: \"ثلاث\n_________\n= والحديث رواه ابن السني في \"عمل اليوم والليلة\" (٤٧٩)، والبيهقي في \"الشعب\" ٦/ ٤٠٣ (٣٩٠٢)، وفي الدعوات (٤٥٠) بزيادة رجل غير مسمى بين حصين ومعاذ بن زهرة.\nقال الحافظ في \"الفتوحات\" ٤/ ٣٤١: هذا محقق الإرسال، وفي زيادة الرجل الذي لم يسمه ما يعل به السند الأول. وانظر: \"النكت الظراف\" ١٣/ ٣٩١.\n(^١) \"المعجم الصغير\" ٢/ ١٣٣ - ١٣٤ (٩١٢) ووراه أيضًا في \"الأوسط\" ٧/ ٢٩٨ (٧٥٤٩)، وفي \"الدعاء\" ٢/ ١٢٢٩ (٩١٨)، وأبو نعيم في \"أخبار أصبهان\" ٢/ ٢١٧ - ٢١٨ من طريق داود بن الزبرقان، عن شعبة، عن ثابت البناني، عن أنس قال: كان النبي - ﷺ - إذا أفطر قال: \"بسم الله، اللهم لك صمت وعلى رزقك أفطرت\".\nقال الطبراني: لم يروه عن شعبة إلا داود بن الزبرقان، تفرد به إسماعيل بن عمرو.\nوقال الهيثمي في \"المجمع\" ٣/ ١٥٦: فيه داود بن الزبرقان، وهو ضعيف. وقال الحافظ في \"التلخيص\" ٢/ ٢٠٢: إسناده ضعيف؛ فيه داود بن الزبرقان، وهو متروك. وضعفه الألباني في \"الإرواء\" ٤/ ٣٨ بإسماعيل بن عمرو، وبشيخه داود.\n(^٢) \"المستدرك\" ١/ ٤٢٢.\nووراه أيضًا ابن ماجه (١٧٥٣)، والطبراني في \"الدعاء\" ٢/ ١٢٢٩ - ١٢٣٠، وابن السني (٤٨١)، والبيهقي في \"الشعب\" ٣/ ٤٠٧ (٣٩٠٤ - ٣٩٠٥)، وفي فضائل الأوقات\" (١٤٢)، وابن عساكر في \"تاريخ دمشق\" ٢/ ٧٧٣ من طريق الوليد بن مسلم، عن إسحاق بن عبيد الله [وقال بعضهم: عبد الله وزاد بعضهم: المدني] عن عبد الله بن أبي مليكة، عن عبد الله بن عمرو بن العاص، به.\nورواه ابن شاهين في \"الترغيب في فضائل الأعمال\" ١/ ١٧٨ - ١٧٩ (١٤٠) من طريق أسد، ثنا إسحاق بن عبد الله الأموي من أهل المدينة [كذا نسبه] حدثني ابن أبي مليكة، به.\nقال الحاكم: وإسحاق هذا إن كان ابن عبد الله مولى زائدة، فقد خرَّج عنه مسلم، وإن كان ابن أبي قرة فإنهما لم يخرجاه. وتعقبه الذهبي فقال: وإن كان ابن أبي فروة فواه. =","vol":"13","page":401},{"text":"ترد دعوتهم: الصائم حَتَّى يفطر\" الحديث، حسنه الترمذي (^١)،\n_________\n= وقال البوصيري في \"المصباح\" ٢/ ٨١: إسناد صحيح رجاله ثقات! وقال الحافظ في \"الفتوحات\" ٤/ ٣٤٢: حديث حسن.\nوالحديث ضعفه الألباني في \"ضعيف ابن ماجه\" (٣٨٧)، وفي \"ضعيف الجامع\" (١٩٦٥)، وفي \"ضعيف الترغيب\" (٥٨٢)، و\"تمام المنة\" ص ٤١٥، و\"الإرواء\" (٩٢١) وقال: هذا سند ضعيف؛ وعلته إسحاق هذا، وهو عبيد الله بن أبي المهاجر المخزومي، مولاهم الدمشقي، أخو إسماعيل بن عبيد الله. وساق خلافًا في إسحاق هذا وفي اسم أبيه، فليراجع. وانظر: \"الميزان\" ١/ ١٩٣ - ١٩٤، \"لسان الميزان\" ١/ ٣٦٥، \"تهذيب التهذيب\" ١/ ١٢٤، \"الفتوحات\" ٤/ ٣٤٢.\nوالحديث رواه الطيالسي ٤/ ٢٠، ومن طريقه البيهقي في \"الشعب\" (٣٩٠٧) من طريق عمرو بن شعيب، عن أبيه، عن جده، بنحوه. وانظر: \"الإرواء\" ٤/ ٤٤.\n(^١) الترمذي (٣٥٩٨).\nورواه أيضًا ابن ماجه (١٧٥٢)، وأحمد ٢/ ٣٠٥ و٤٤٥، والطيالسي في \"مسنده\" ٤/ ٣١٠ (٢٧٠٧)، وإسحاق بن راهويه في \"مسنده\" ١/ ٣١٧ (٣٠٠)، وعبد بن حميد في \"المنتخب\" ٣/ ١٩٤ - ١٩٥ (١٤١٨)، وابن خزيمة ٣/ ١٩٩ (١٩٠١)، وابن حبان ٨/ ٢١٤ - ٢١٥ (٣٤٢٨)، والبيهقي في \"السنن\" ٣/ ٣٤٥ و٨/ ١٦٢ و١٠/ ٨٨، وفي \"الأسماء والصفات\" ١/ ٣٣٤ (٢٦٤)، والخطيب في \"موضح الأوهام\" ٢/ ٣٢٧، والبغوي في \"شرح السنة\" ٥/ ١٩٦ (١٣٩٥)، والمزي في \"تهذيب الكمال\" ٣٤/ ٢٦٩ - ٢٧٠ من طريق سعد الطائي -أبي مجاهد- عن أبي مدلة -مولى أم المؤمنين عائشة- عن أبي هريرة، به. ووقع عند بعضهم مطولًا.\nووقع في سند ابن ماجه: عن سعد أبي مجاهد -وكان ثقة- عن أبي مدلة -وكان ثقة- عن أبي هريرة.\nوالحديث صححه المصنف في \"البدر المنير\" ٥/ ١٥٢، وحسنه الحافظ في \"الفتوحات\" ٤/ ٣٣٨.\nلكن ضعفه الألباني في \"ضعيف الترغيب\" (٥٩٧)، وفي \"تمام المنة\" ص ٤١٦، وفي \"ضعيف موارد الظمآن\" (٨٩٤، ٢٤٠٧)، وفي \"الضعيفة\" (١٣٥٨) وقال: هو مخالف لحديث آخر عن أبي هريرة: \"ثلاث دعوات مستجابات لاشك فيهن: دعوة الوالد، ودعوة المسافر، ودعوة المظلوم\". انظره وتخريجه في \"الصحيحة\" =","vol":"13","page":402},{"text":"وصحح الحاكم حديث ابن عمر: كان النبي - ﷺ - إذا أفطر قال: \"ذهب الظمأ وابتلت العروق وثبت الأجر إن شاء الله\" (^١)، وللدارقطني عن ابن عباس: كان النبي - ﷺ - إذا فطر قال: \"لك صمنا وعلى رزقك أفطرنا فتقبل منا إنك أنت السميع العليم\"، وفي إسناده عبد الملك بن\n_________\n= (٥٩٦) وانظر أيضًا حديث (١٧٩٧) في \"الصحيحة\"، وانظر: \"البدر المنير\" ٥/ ١٥٣، \"التلخيص\" ٢/ ٩٦.\n(^١) \"المستدرك\" ١/ ٤٢٢.\nورواه أيضًا أبو داود (٢٣٥٧)، والنسائي في \"الكبرى\" ٢٥٥ (٣٣٢٩) و٦/ ٨٢ (١٠١٣١)، وفي \"عمل اليوم والليلة\" (٣٠١)، وابن السني في \"عمل اليوم والليلة\" (٤٧٨)، والدارقطني ٢/ ١٨٥، والبيهقي في \"السنن\" ٤/ ٢٣٩، وفي \"الدعوات الكبير\" ٢/ ٢١٩ (٤٤٨)، والبغوي في \"شرح السنة\" ٦/ ٢٦٥ (١٧٤٠)، والمزي في \"تهذيب الكمال\" ٢٧/ ٣٩١ من طريق الحسين بن واقد، عن مروان بن سالم المقفع، قال: رأيت عبد الله بن عمر يقبض على لحيته فيقطع ما زاد على الكف،\nوقال: كان رسول الله - ﷺ - إذا أفطر قال: \"ذهب الظمأ … \" الحديث.\nقال الحاكم: حديث صحيح على شرط الشيخين، فقد احتجا بالحسين بن واقد ومروان بن المقفع. وقال الذهبي في \"التلخيص\": احتج البخاري بمروان وهو ابن المقفع، وهو ابن سالم.\nوقال الحافظ في \"التهذيب\" ٤/ ٥٠: زعم الحاكم في \"المستدرك\" أن البخاري احتج بمروان بن المقفع فوهم، ولعله اشتبه عليه بمروان الأصفر.\nوقال الدارقطني: تفرد به الحسين بن واقد، وإسناده حسن.\nوقال المزي: قال الحافظ أبو عبد الله: هذا حديث غريب لم نكتبه إلا من حديث الحسين بن واقد. والحديث ذكره المصنف في \"البدر\" ٥/ ٧١١ وذكر قول الحاكم والدارقطني وسكت فكأنه أقرهما على ما قالا. وحسنه الحافظ في \"الفتوحات\" ٤/ ٣٣٩. والحديث حسنة الألباني في \"الإرواء\" (٩٢٠) وقال في \"صحيح أبي داود\" (٢٠٤١): إسناده حسن.\nفائدة: الشطر الأول من الحديث، ألا وهو فعل ابن عمر سيأتي برقم (٥٨٩٢) بإسناد آخر وبسياق آخر.","vol":"13","page":403},{"text":"هارون بن عنترة (^١)، وهو واهٍ (^٢).\n_________\n(^١) ورد في هامش الأصل: قال الذهبي في \"المغني\" اتهمه الجوزجاني -يعني: بالوضع- وقال غير واحد: متروك.\n(^٢) \"السنن\" ٢/ ١٨٥.\nورواه الطبراني ١٢/ ١٤٦ (١٢٧٢٠)، وابن السنى (٤٨٠) من طريق عبد الملك بن هارون بن عنترة، عن أبيه، عن جده، عن ابن عباس، به.\nقال النووي في \"المجموع\" ٦/ ٤٠٧: إسناده ضعيف، وقال ابن القيم في \"زاد المعاد\" ٢/ ٥١: لا يثبت. وقال الهيثمي في \"المجمع\" ٣/ ١٥٦: فيه: عبد الملك بن هارون، وهو ضعيف. وأشار المصنف -﵀- لضعفه هنا، وقال في \"البدر\" ٥/ ٧١١: عبد الملك بن هارون، قد ضعفوه، قال الدارقطني: هو وأبوه ضعيفان، وقال يحيى: عبد الملك كذا. زاد السعدي: دجال، وقال ابن حبان: وضاع، وقال: وهو الذي يقال له: عبد الملك بن أبي عمرو حتى لا يعرف. اهـ. بتصرف يسير.\nوضعف الحافظ إسناده في \"الفتوحات\" ٤/ ٣٤١، وقال: حديث غريب من هذا الوجه، وسنده واهٍ جدًّا، وهارون بن عنترة كذبوه، وضعف إسناده أيضًا في \"التلخيص\" ٢/ ٢٠٢.\nوضعفه الألباني في \"الإرواء\" (٩١٩) وقال: إسناد ضعيف جدًّا.","vol":"13","page":404},{"text":"<span data-type='title' id=toc-1465>٤٦ - باب إِذَا أَفْطَرَ فِي رَمَضَانَ ثُمَّ طَلَعَتِ الشَّمْسُ</span>\n١٩٥٩ - حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ﵄ قَالَتْ: أَفْطَرْنَا عَلَى عَهْدِ النَّبِيِّ - ﷺ - يَوْمَ غَيْمٍ، ثُمَّ طَلَعَتِ الشَّمْسُ. قِيلَ لِهِشَامٍ: فَأُمِرُوا بِالقَضَاءِ؟ قَالَ: بُدٌّ مِنْ قَضَاءٍ. وَقَالَ مَعْمَرٌ: سَمِعْتُ هِشَامًا لَا أَدْرِى أَقْضَوْا أَمْ لَا. [فتح: ٤/ ١٩٩]\nذكر فيه حديث أسماء بِنْتِ أَبِي بَكْرٍ قَالَتْ: أَفْطَرْنَا عَلَى عَهْدِ رسول الله - ﷺ - يَوْمَ غَيْمٍ، ثُمَّ طَلَعَتِ الشَّمْسُ قِيلَ لِهِشَامٍ: فَأُمِرُوا بِالقَضَاءِ؟ قَالَ: بُدٌّ مِنْ قَضَاءٍ. وَقَالَ مَعْمَرٌ: سَمِعْتُ هِشَامًا لَا أَدْرِي أَقْضَوْا أَمْ لَا.\nهذا الحديث من أفراده، وذكر ابن أبي شيبة في \"مصنفه\"، عن أبي معاوية، عن الأعمش، عن زيد بن وهب قال: أُخرجت عساس من بيت حفصة وعلى السماء سحاب فظنوا أن الشمس كابت فأفطروا فلم يلبثوا أن تجلى السحاب فإذا الشمس طالعة، فقال عمر: ما تجانفنا من إثم (^١)، زاد ابن قدامة: فجعل الناس يقولون: نقضي يومًا مكانه فقال عمر: لا نقضيه، وحكي عن عروة ومجاهد والحسن البصري: أنه لا قضاء عليه (^٢). زاد ابن عبد البر: هشام بن عروة وداود الظاهري (^٣). قال ابن\nحزم: وكذا الوطء (^٤)، وفي \"الموطأ\" عن زيد بن أسلم، عن أخيه\n_________\n(^١) \"المصنف\" ٢/ ٢٨٧ (٩٠٥٢) وسيأتي تخريجه أيضًا بزيادة.\n(^٢) \"المغني\" ٤/ ٣٨٩.\nورواه ابن أبي شيبة ٢/ ٢٨٧ (٩٠٥١) عن الحسن كما نقله المصنف عن ابن قدامة.\nلكن روى عبد الرزاق ٤/ ١٧٧ (٧٣٨٩ - ٧٣٩٠) عن مجاهد وعروة أن عليه القضاء!\n(^٣) \"الاستذكار\" ١٠/ ١٧٥.\n(^٤) \"المحلى\" ٦/ ٢٢٠.","vol":"13","page":405},{"text":"خالد: أن عمر أفطر في رمضان في يوم ذي غيم ورأى أنه قد أمسى فجاءه رجل فقال: الشمس طلعت فقال عمر: الخطب يسير وقد اجتهدنا (^١)، قال الشافعي ومالك: يعني قضاء يوم مكانه (^٢)، قال البيهقي (^٣): ورواه ابن عيينة عن زيد بن أسلم، عن أخيه خالد، عن أبيه عن عمر، وروي من وجهين آخرين مفسرًا في القضاء من جهة جبلة بن سحيم، عن علي بن حنظلة، عن أبيه: كنا عند عمر فذكره وفيه: يا هؤلاء من كان منكم أفطر فقضاء يوم يسير وإلا فليتم صومه (^٤)، ومن حديث إسرائيل عن زياد -يعني: ابن علاقة- عن بشر بن قيس، عن عمر قال: كنت عنده عشيًا في رمضان، فذكره، وفيه: فقال عمر: لا نبالي والله نقضي يومًا مكانه (^٥)، وكذا رواه\n_________\n(^١) \"الموطأ\" ص ٢٠٢.\nورواه عنه بهذا اللفظ، الشافعي في \"المسند\" ١/ ٢٧٧ (٧٢٩) ترتيب السندي، و٢/ ١٢٤ (٦٥٧) ترتيب سنجر، وفي \"الأم\" ٢/ ٨٢، ومن طريقهما البيهقي في \"السنن\" ٤/ ٢١٧، وفي \"المعرفة\" ٦/ ٢٥٨ - ٢٥٩ (٨٦٥٤).\nقال شيخ الإسلام في \"مجموع الفتاوى\" ٢٠/ ٥٧٣: صح عن عمر أنه قال: الخطب يسير. وقال المصنف في \"البدر المنير\" ٥/ ٧٤٠: هذا أثر صحيح.\n(^٢) قاله مالك في \"الموطأ\" ص ٢٠٢، والشافعي في \"الأم\" ٢/ ٨٢، ونقله عن ابن الأثير في \"الشافي\" ٣/ ٢٢٧، ونقله عنهما البيهقي في \"السنن\" ٤/ ٢١٧، وكذا في \"المعرفة\" ٦/ ٢٥٩.\n(^٣) \"سنن البيهقي\" ٤/ ٢١٧، وانظر: \"معرفة السنن والآثار\" ٦/ ٢٥٩.\n(^٤) رواه عبد الرزاق ٤/ ١٧٨ (٧٣٩٣)، وابن أبي شيبة ٢/ ٢٨٧ (٩٠٤٦)، والبيهقى ٤/ ٢١٧.\n(^٥) رواه البيهقي ٤/ ٢١٧، وفي \"المعرفة\" ٦/ ٢٥٩، ورواه عبد الرزاق ٤/ ١٨٧ (٧٣٩٤) عن سفيان الثوري به، وابن أبي شيبة ٢/ ٢٨٧ (٩٠٤٧) عن وكيع، عن سفيان، عن زياد، عمن سمع بشر بن قيس.\nوقال الحافظ في \"الإصابة\" ١/ ١٧٣ (٧٧٦): بشر بن قيس، له إدراك، قال =","vol":"13","page":406},{"text":"الوليد بن أبي ثور عن زياد (^١). وقال ابن أبي حاتم عن أبيه وأبي زرعة: الأشبه أن يكون ما قاله الثوري: زياد بن علاقة، عن رجل، عن بشر بن قيس، قال: وقال أبي: ومنهم من يقول قيس بن بشر والأشبه بشر بن قيس (^٢). قال البيهقي: وفي تظاهر هذِه الرواية عن عمر في القضاء دليل على خطأ رواية زيد بن وهب في ترك القضاء (^٣)، وكان يعقوب ابن سفيان الفارسي يحمل على زيد بن وهب بهذِه الرواية المخالفة للروايات المتقدمة ويعدها مما خولف فيه، وزيد ثقة إلا أن الخطأ غير مأمون (^٤). وصوب أيضًا رواية القضاء على رواية زيد ابنُ عبد البر\n_________\n= عبد الرزاق عن الثوري، عن زياد بن علاقة، عن بشر بن قيس … وساقه. ثم قال: إسناده صحيح.\n(^١) انتهى كلام البيهقي من \"السنن\" ٤/ ٢١٧، وانظر: \"المعرفة\" ٦/ ٢٥٩.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٢٣٠ (٦٦٩).\nوالرواية التي أشار إليها أنها الأشبه، هي التي رواها ابن أبي شيبة ٢/ ٢٨٧ (٩٠٤٧) عن وكيع، عن سفيان، عن زياد عمن سمع بشر بن قيس، وقد تقدم تخريجها.\nوانظر ترجمة بشر بن قيس في \"تهذيب الكمال\" ٤/ ١٤١ (٧٠٣)، وترجمة قيس بن بشر ٢٤/ ٥ (٤٨٩٢).\n(^٣) رواها عبد الرزاق ٤/ ١٧٩ (٧٣٩٥) عن معمر بن الأعمش، عن زيد بن وهب قال: أفطر الناس في زمان عمر، قال: فرأيت عساسا عسامًا أخرجت من بيت حفصة فشربوا في رمضان، ثم طلعت الشمس من سحاب، فكأن ذلك شق على الناس، وقالوا: نقضي هذا اليوم، فقال عمر: ولم؟ فوالله ما تجنفنا لإثم.\nوبنحوه ابن أبي شيبة ٢/ ٢٨٧ (٩٠٥٢)، ورواه ابن أبي شيبة (٩٠٥٠)، والبيهقي ٤/ ٢١٧ من طريق الأعمش، عن المسيب بن رافع، عن زيد بن وهب، به.\n(^٤) \"سنن البيهقي\" ٤/ ٢١٧. وانظر: \"المعرفة\" ٦/ ٢٥٩.\nقال شيخ الإسلام: وثبت عن عمر بن الخطاب أنه أفطر، ثم تبين النهار فقال: لا نقضي فإنا لم نتجانف لإثم، وروي عنه أنه قال: نقضي، ولكن إسناد الأول =","vol":"13","page":407},{"text":"وغيره (^١)، وللبيهقي: أن صهيبًا أفطر في يوم غيم فطلعت الشمس فقال: طعمة الله، أتموا صومكم إلى الليل واقضوا يومًا مكانه (^٢).\nإذا تقرر ذَلِكَ فجمهور العلماء يقولون بالقضاء في هذِه المسألة. وقد روي ذَلِكَ عن عمر بن الخطاب من رواية أهل الحجاز وأهل العراق، وأما رواية أهل الحجاز فروى ابن جريج عن زيد بن أسلم، عن أبيه قال: أفطر الناس في شهر رمضان في يوم غيم، ثم طلعت الشمس، فقال عمر: الخطب يسير، وقد اجتهدنا نقضي يومًا. هكذا قال ابن جريج، وعن زيد بن أسلم، عن أبيه وهو متصل (^٣)، ورواية مالك في\n_________\n= اثبت. اهـ. \"مجموع الفتاوى\" ٢٠/ ٥٧٢ - ٥٧٣.\nوقال الذهبي أيضًا متعقبًا البيهقي: لعله تغير اجتهاد عمر فيكون له في المسألة قولان. اهـ. \"المهذب\" ٤/ ١٥٩٢. فكأنه حاول أن يجمع بين الأحاديث، والله أعلم.\nورد العلامة ابن القيم على البيهقي فقال: فيما قال البيهقي نظر، فإن الرواية لم تتظاهر عن عمر بالقضاء، وإنما جاءت من رواية علي بن حنظلة، عن أبيه وكان أبوه صديقًا لعمر فذكر القصة، وقال فيها: من كان أفطر فليصم يومًا مكانه؛ ولم أر الأمر بالقضاء صريحًا إلا في هذِه الرواية، وأما رواية مالك فليس فيها ذكر للقضاء ولا لعدمه؛ فتعارضت رواية حنظلة ورواية زيد بن وهب، وتفضلها رواية زيد بن وهب بقدر ما بين حنظلة وبينه من الفضل، وقد روى البيهقي -بإسناد فيه نظر [وسيأتي]- عن صهيب أنه أمر أصحابه بالقضاء في قصة جرت لهم مثل هذِه، فلو قدر تعارض الآثار عن عمر لكان القياس يقتضي سقوط القضاء؛ ولأن الجهل ببقاء اليوم كنسيان نفس الصوم ولو أكل ناسيًا لصومه لم يجب عليه قضاؤه، والشريعة لم تفرق بين الجاهل والناسي فإن كل واحد منهما قد فعل ما يعتقد جوازه وأخطأ في فعله، وقد استويا في أكثر الأحكام وفي رفع الآثام فما الموجب للفرق بينهما في هذا الموضع. اهـ. \"حاشية ابن القيم\" ٣/ ٣٤٧.\n(^١) \"الاستذكار\" ١٠/ ١٧٥.\n(^٢) \"سنن البيهقي\" ٤/ ٢١٧ - ٢١٨، وبنحوه رواه البخاري في \"التاريخ الكبير\" ٤/ ٢١٩ - ٢٢٠. قال ابن القيم في \"الحاشية\" ٣/ ٣٤٧: إسناده فيه نظر، وقد تقدم.\n(^٣) رواه عنه عبد الرزاق ٤/ ١٧٨ (٧٣٩٢).","vol":"13","page":408},{"text":"\"الموطأ\"، عن زيد بن أسلم، عن أخيه مرسلة (^١)؛ خالد أخو زيد لم يدرك عمر، وأما رواية أهل العراق: فروى الثوري، عن جبلة بن سحيم، وقد سلفت (^٢)، وجاءت رواية أخرى عن عمر أنه لا قضاء عليه، روى معمر عن الأعمش عن زيد بن أسلم قال: أفطر الناس في زمن عمر فطلعت الشمس فشق ذَلِكَ على الناس وقالوا: يُقضى هذا اليوم، فقال عمر: ولم نقضي؟! والله ما تجانفنا الإثم (^٣)، والرواية الأولى أولى بالصواب كما سلف، وقد روي القضاء عن ابن عباس ومعاوية (^٤)، وهو قول عطاء ومجاهد والزهري (^٥) والأربعة والثوري وأبي ثور (^٦)، وقال الحسن: لا قضاء عليه (^٧)، كالناسي، وهو قول إسحاق وأهل الظاهر (^٨) وبعض ذَلِكَ تقدم.\nقال ابن التين: وقاله مالك إذا كان صومه نذرًا معينًا، وحجة من أوجب القضاء إجماع العلماء أنه لو غمَّ هلال رمضان فأفطروا، ثم قامت البينة برؤية الهلال أن عليهم القضاء بعد إتمام صيامهم، ومن حجتهم أيضًا قوله تعالى: ﴿ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ [البقرة: ١٨٧]\n_________\n(^١) \"الموطأ\" ص ٢٠٢ وتقدم تخريجها بزيادة.\n(^٢) تقدم تخريجها، وهي عند ابن أبي شيبة (٩٠٤٦)، والبيهقي ٤/ ٢١٧.\n(^٣) تقدمت أيضًا، وهي عند عبد الرزاق (٧٣٩٥).\n(^٤) رواه ابن أبي شيبة (٩٠٥٣).\n(^٥) رواه عنهم عبد الرزاق ٤/ ١٧٧ (٧٣٨٧ - ٧٣٨٩)، ورواه ابن أبي شيبة (٩٠٥٤) عن عطاء.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٤، \"عيون المجالس\" ٢/ ٦١٩، \"البيان\" ٣/ ٥٠٠، \"المغني\" ٤/ ٣٨٩.\n(^٧) رواه ابن أبي شيبة (٩٠٥١).\n(^٨) \"المحلى\" ٦/ ٢٢٩، \"المغني\" ٤/ ٣٨٩.","vol":"13","page":409},{"text":"ومن أفطر، ثم طلعت الشمس فلم يتم الصيام إلى الليل كما أمره الله فعليه القضاء من أيام أخر بنص القرآن، ويحتمل ما روي عن عمر أنه قال: لا نقضي والله ما تجانفنا الإثم (^١)، إلا أن يكون ترك القضاء إذا لم يعلم ووقع الفطر في النهار بغير شك، وقد أسلفنا في مثله الذي يأكل وهو يشك في الفجر من جعله بمنزلة من أكل وهو يشك في الغروب ومن فرق بينهما في باب: ﴿كُلُوا وَاشْرَبُوا﴾ (^٢).\nوفرق ابن حبيب بين من أكل وهو يشك في الفجر وفي الغروب، وأوجب القضاء للشاك في الغروب واحتج بأن الأصل بقاء النهار فلا يأكل إلا بيقين والأصل في الفجر بقاء الليل فلا يمسك إلا بيقين،\nوبهذا قال المخالفون لمالك في هذا الباب.\nوقال ابن قدامة: أجمع العلماء على أنه لو غمَّ هلال رمضان فأفطروا، ثم قامت البينة برؤية الهلال أن عليهم القضاء بعد إتمام صيامهم، وقال ابن المنذر: اختلفوا في الذي أكل وهو لا يعلم بطلوع الفجر ثم علم به، فقالت طائفة: يتم صومه ويقضي يومًا مكانه، روي هذا القول عن محمد بن سيرين وسعيد بن جبير، وبه قال مالك والثوري والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور كما سلف، وقد سلف قول من قال: لا قضاء عليه وحكي عن إسحاق أنه قال: لا قضاء عليه وأحب إلينا أن يقضيه وجعل من قال هذا القول ذاك منزلة من أكل ناسيًا؛ لأنه والناسي أكل كل واحد منهما والأكل عنده له مباح (^٣).\n_________\n(^١) تقدم تخريجه.\n(^٢) راجع حديثي (١٩١٦ - ١٩١٧) في الباب المذكور.\n(^٣) تتمة: قول البخاري: وقال معمر: سمعت هشامًا يقول: لا أدري أقضوا أم لا؟ =","vol":"13","page":410},{"text":"<span data-type='title' id=toc-1466>٤٧ - باب صَوْمِ الصِّبْيَانِ</span>\nوَقَالَ عُمَرَ ﵁ لِنَشْوَانٍ فِي رَمَضَانَ: وَيْلَكَ، وَصِبْيَانُنَا صِيَامٌ. فَضَرَبَهُ.\n\n١٩٦٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ المُفَضَّلِ، حَدَّثَنَا خَالِدُ بْنُ ذَكْوَانَ، عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قَالَتْ: أَرْسَلَ النَّبِيُّ - ﷺ - غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ: \"مَنْ أَصْبَحَ مُفْطِرًا فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ، وَمَنْ أَصْبَحَ صَائِمًا فَلْيَصُمْ\". قَالَتْ: فَكُنَّا نَصُومُهُ بَعْدُ، وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ العِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ، حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ. [مسلم: ١٣٦ - فتح: ٤/ ٢٠٠]\nثم ساق من حديث الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قَالَتْ: أَرْسَلَ النَّبِيُّ - ﷺ - غَدَاةَ عَاشُورَاءَ إِلَى قُرى الأَنْصَارِ: \"مَنْ أَصْبِحَ مُفْطِرًا فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ، وَمَنْ أَصْبَحَ صَائِمًا فَلْيَصُمْ\". قَالَتْ: فَكُنَّا نصُومُهُ بَعْدُ، وَنُصَوِّمُ صِبْيَانَنَا … الحديث.\nأما أثر عمر فأخرجه سفيان، عن عبد الله بن سنان، عن عبد الله بن أبي (الهذيل) (^١)، عن عمر أنه أتي بشيخ شرب الخمر في رمضان، فقال: للمِنْخَرين للمِنْخَرين (^٢) وولدانا صيام! ثم ضربه ثمانين وسيَّره إلى\n_________\n= هذا التعليق وصله عبد بن حميد في \"المنتخب\" ٣/ ٢٦٤ (١٥٧٢)، ومن طريقه الحافظ في \"التغليق\" ٣/ ١٩٥ - ١٩٦: أخبرنا عبد الرزاق، قال: أخبرنا معمر، قال: سمعت هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء بنت أبي بكر قالت: أفطرنا في زمان النبي - ﷺ - في شهر رمضان ذات يوم ثم بدت الشمس، فقال إنسان لهشام: أقضوا أم لا؟ قال: لا أدري.\nوينظر: \"الفتح\" ٤/ ٢٠٠.\n(^١) وقع في الأصل: الهدير، والمثبت من \"مصنف عبد الرزاق\".\n(^٢) أي: كبه الله للمنخرين، كما في \"النهاية\".","vol":"13","page":411},{"text":"الشام (^١)، ونقل ابن التين عن الشيخ أبي إسحاق أنه قال في \"زاهيه\": من شرب الخمر في رمضان ضرب مائة: عشرون لاستخفافه، وثمانون حدًّا.\nقلت: وسنده في ذَلِكَ ما رواه سفيان، عن عطاء بن أبي مروان، عن أبيه: أن علي بن أبي طالب أتي بالنجاشي الشاعر وقد شرب الخمر في رمضان فضربه ثمانين، ثم ضربه من الغد عشرين، وقال: ضربناك العشرين لجرأتك على الله وإفطارك في رمضان (^٢).\nوفي \"أمالي أبي إسحاق (^٣) الزجاجي\": كان يشرب عند أبي السماك فلما دُلَّ علي عليهما هرب أبو السماك وأُخذ النجاشي.\nوفي \"كتاب أبي الفرج\": فطرح عليه يومئذٍ أربعمائة مطرف خز ثم هرب من علي إلى معاوية وهجا أهل الكوفة، ووقع لأبي عبيد البكري في كتابه \"فصل المقال شرح الأمثال\" فقال: لما ذكر أبو عبيد القاسم بن سلام ومثله قولهم للمنخرين وهذا يروى عن عمر أنه قال لرجل أتي به سكران فقال: للمنخرين ولداننا صيام.\nالمحفوظ في هذا أنه لعلي لا عمر، قلت: وما في البخاري هو المعروف، فصح قول أبي عبيد.\nوالنشوان: السكران وقيل هو: السكر الخفيف، حكاه ابن التين.\n_________\n(^١) رواه عنه عبد الرزاق في \"المصنف\" ٧/ ٣٨٢ (١٣٥٥٧) و٩/ ٢٣١ - ٢٣٢ (١٧٠٤٣)، ومن طريقه البيهقي ٨/ ٣٢١، وابن حزم في \"المحلى\" ٦/ ١٨٣ - ١٨٤ قال: روينا من طريق سفيان الثوري، وساقه.\nووصله سعيد بن منصور كما في \"التغليق\" ٣/ ١٩٦، والبغوي في \"الجعديات\" (٥٩٥)، والحافظ في \"التغليق\" ٣/ ١٩٦ بنحوه.\n(^٢) رواه عبد الرزاق ٧/ ٣٨٢ (١٣٥٥٦) و٩/ ٢٣١ (١٧٠٤٢)، ومن طريقه البيهقي ٨/ ٣٢١، ورواه ابن أبي شيبة ٥/ ٥١٩ (٢٨٦١٥) بنحوه.\n(^٣) هكذا في الأصل، والصواب: ابن إسحاق.","vol":"13","page":412},{"text":"وحديث الربيع بضم الراء وفتح الباء وتشديد المثناة تحت مكسورة، ومعوذ بكسر الواو وبالذال المعجمة، أخرجه مسلم أيضًا (^١).\nوالعِهن: فيه هو الصوف الأحمر، كما قيده القرطبي (^٢)، وقال ابن التين: إنه الصوف وقيل المصبوغ، وقد تقدم ذَلِكَ، وظاهر حديثها وقول عمر التدريب في حقهم، والإجماع قائم على أنه لا تلزم العبادات إلا بعد البلوغ إلا أن كثيرًا من العلماء استحبوا تدريب الصبيان على الصيام والعبادات رجاء بركتها لهم وليعتادوها وتسهل عليهم عند اللزوم، وفيه أن من حمل صبيًا على الطاعة ودربه على التزام الشرائع فإنه مأجور به (^٣)، وأن المشقة التي تلزم الصبيان في ذَلِكَ غير محاسب بها من حملهم عليها.\nواختلفوا في الوقت الذي يؤمر فيه الصبيان بالصيام، فكان الحسن وابن سيرين وعروة وعطاء والزهري وقتادة (^٤) والشافعي يقولون: يؤمر به إذا أطاقه (^٥)، وقال الأوزاعي: إذا أطاق صيام ثلاثة أيام تباعًا لا يخور فيهن ولا يضعف حمل على صوم رمضان (^٦)، واحتج بحديث ابن\n_________\n(^١) مسلم (١١٣٦).\n(^٢) \"المفهم\" ٣/ ١٩٦ - ١٩٧.\n(^٣) ويدل لذلك أيضًا ما رواه مسلم (١٣٣٦) عن ابن عباس، عن النبي - ﷺ - لقي ركبًا بالروحاء، فقال: \"من القوم؟ \" قالوا: المسلمون، فقالوا: من أنت؟ قال: رسول الله، فرفعت إليه امرأة صبيًّا، فقالت: ألهذا حج؟ قال: \"نعم، ولك أجر\".\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ١٥٣ (٧٢٩٠ - ٧٢٩٣) عن ابن سيرين والزهري وقتادة وعروة. ورواه (٧٢٩٤) عن عطاء قال: يؤمر الغلام بالصلاة قبل الصيام؛ لأن الصلاة هي أهون.\n(^٥) \"حلية العلماء\" ٣/ ١٤٣، \"البيان\" ٣/ ٤٦٢.\n(^٦) \"المغني\" ٤/ ٤١٤.","vol":"13","page":413},{"text":"أبي لبيبة (^١)، عن أبيه، عن جده رفعه: \"إذا صام الغلام ثلاثة أيام متتابعة فقد وجب عليه صيام شهر رمضان\" (^٢).\nوقال إسحاق: إذا بلغ ثنتي عشرة سنة أحببت له أن يتكلف الصيام للعادة (^٣)، وقال ابن الماجشون: إذا أطاقوه ألزموا، فإن أفطروا لغير عجز ولا علة فعليهم القضاء (^٤)، وقال أشهب: يستحب لهم إذا أطاقوه (^٥)، وعن أحمد رواية: إنه يجب على من بلغ عشر سنين الصلاة (^٦).\n_________\n(^١) في هامش الأصل: محمد بن عبد الرحمن بن لبيية أو ابن أبي لبيبة، قال ابن معين: ليس بشيء. قاله في \"المغني\" وقال الدارقطني: ضعيف. وقال أحمد: ليس بقوي.\n(^٢) رواه ابن قانع في \"معجم الصحابة\" ٣/ ٩ - ١٠ من طريق ابن جريج عن محمد بن عبد الرحمن بن لبيبة، عن أبيه، عن جده، مرفوعًا به.\nورواه عبد الرزاق في \"المصنف\" ٤/ ١٥٤ - ١٥٥ (٧٣٠٠) عن ابن جريج، عن محمد بن عبد الرحمن بن لبيبة، عن جده، به.\nورواه ابن حبان في \"المجروحين\" ٣/ ١١٦، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٤٢٧ (٥٩٣٥) من طريق حاتم بن إسماعيل، عن يحيى بن عبد الرحمن بن لبيبة، عن أبيه، عن جده، به. قال ابن حبان: يحيى بن العلاء كان ممن ينفرد عن الثقات بالأشياء المقلوبات التي إذا سمعها من الحديث صناعته، سبق إلى قلبه أنه كان المتعمد لذلك، لا يجوز الاحتجاج به، كان وكيع شديد الحمل عليه.\nورواه أبو نعيم (٥٩٣٥) من طريق حاتم بن إسماعيل، عن يحيى بن عبد الرحمن بن لبيبة، عن جده، به.\nقال ابن عبد البر في \"الاستيعاب\" ٤/ ٣٠٥ (٣١٨٢): أبو لبيبة الأنصاري، روى عن النبي - ﷺ - ما ذكره وكيع وابن أبي فديك، قال .. وساق حديثًا، ثم قال: وله أحاديث بغير هذا الإسناد ليست بالقوية، لم يرو عنه غير ابنه عبد الرحمن.\n(^٣) انظر: \"المغني\" ٤/ ٤١٣.\n(^٤) \"النوادر والزيادات\" ٢/ ٢٨.\n(^٥) المصدر السابق.\n(^٦) انظر: \"المغني\" ٤/ ٤١٣.","vol":"13","page":414},{"text":"وقال القرطبي: صنيع اللعب من العهن للصوم لعله - ﷺ - لم يعلم به ومعلوم أن يكون أمر به؛ لأنه تعذيب صغير بعبادة شاقة غير متكررة في السنة (^١).\nوغلَّط عياض قول عروة: يجب إذا أطاقوه (^٢)، ورده برفع القلم عنه (^٣).\nوقال ابن التين: ظاهر الحديث وقول عمر: إنهم كانوا يدربونهم على الصوم كالصلاة وليس هو مذهب مالك، ثم نقل عن الشافعي مثل مقالة ابن الماجشون، ولعله من باب الاستحباب ووجه قول مالك: أن التدريب على الصلاة لها فوائد تعلم أحكامه بخلافه.\n_________\n(^١) \"المفهم\" ٣/ ١٩٧.\n(^٢) \"إكمال المعلم\" ٤/ ٩١.\nولم أجد فيه تغليطًا صريحًا لقول عروة، إنما نص كلام القاضي عياض: والصبيان لا يلزمهم صوم، ولا يخاطبون به حتى يبلغوا، وقيل: إنهم مخاطبون بالطاعات على الندب، وهذا لا يصح، وروي عن عروة أنهم متى أطاقوا الصوم وجب عليهم. اهـ. والله أعلم.\n(^٣) يشير إلى حديث: \"رفع القلم عن ثلاثة، عن النائم حتى يستيقظ وعن الصبي حتى يحتلم وعن المجنون حتى يفيق\". تقدم تخريجه باستيفاء في حديث رقم (١) فليراجع.","vol":"13","page":415},{"text":"<span data-type='title' id=toc-1467>٤٨ - باب الوِصَالِ، وَمَنْ قَالَ: لَيْسَ فِي اللَّيْلِ صِيَامٌ</span>\nلِقَوْلِهِ تَعَالَى: ﴿ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ [البقرة: ١٨٧] وَنَهَى النَّبِيُّ - ﷺ - عَنْهُ رَحْمَةً لَهُمْ وَإِبْقَاءً عَلَيْهِمْ، وَمَا يُكْرَهُ مِنَ التَّعَمُّقِ.\n\n١٩٦١ - حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنِي يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي قَتَادَةُ، عَنْ أَنَسٍ ﵁ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تُوَاصِلُوا\". قَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: \"لَسْتُ كَأَحَدٍ مِنْكُمْ، إِنِّي أُطْعَمُ وَأُسْقَى\" أَوْ \"إِنِّى أَبِيتُ أُطْعَمُ وَأُسْقَى\". [٧٢٤١ - مسلم: ١١٠٤ - فتح: ٤/ ٢٠٢]\n\n١٩٦٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ. قَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: \"إِنِّي لَسْتُ مِثْلَكُمْ، إِنِّي أُطْعَمُ وَأُسْقَى\". [انظر: ١٩٢٢ - مسلم: ١١٠٢ - فتح: ٤/ ٢٠٢]\n\n١٩٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي ابْنُ الهَادِ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ ﵁ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا تُوَاصِلُوا، فَأَيُّكُمْ إِذَا أَرَادَ أَنْ يُوَاصِلَ فَلْيُوَاصِلْ حَتَّى السَّحَرِ\". قَالُوا: فَإِنَّكَ تُوَاصِلُ يَا رَسُولَ اللهِ. قَالَ: \"إِنِّي لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُنِي وَسَاقٍ يَسْقِينِ\". [١٩٦٧ - فتح: ٤/ ٢٠٢]\n\n١٩٦٤ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ وَمُحَمَّدٌ قَالَا: أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ رَحْمَةً لَهُمْ، فَقَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: \"إِنِّي لَسْتُ كَهَيْئَتِكُمْ، إِنِّي يُطْعِمُنِي رَبِّي وَيَسْقِينِ\". [قَالَ أَبُو عَبْدِ اللهِ:] لَمْ يَذْكُرْ عُثْمَانُ: رَحْمَةً لَهُمْ. [مسلم: ١١٠٥ - فتح: ٤/ ٢٠٢]\nثم ساق حديث أنسٍ قَالَ: \"لَا تُوَاصِلُوا\". قَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: \"لَسْتُ كأَحَدٍ مِنْكُمْ، إِنِّي أُطْعَمُ وَأُسْقَى\" أَوْ \"إِنِّي أَبِيتُ أُطْعَمُ وَأُسْقَى\".","vol":"13","page":416},{"text":"وحديث ابن عُمَرَ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ. قَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: \"إِنِّي لَسْتُ مِثْلَكُمْ، إِنِّي أُطْعَمُ وَأُسْقَى\".\nوحديث أبي سعيد \"لَا تُوَاصِلُوا، فَأَيُّكُمْ أَرَادَ أَنْ يُوَاصِلَ فَلْيُوَاصِلْ حَتَّى السَّحَرِ\". قَالُوا: فَإِنَّكَ تُوَاصِلُ يَا رَسُولَ اللهِ. قَالَ: \"إِنِّي لَسْتُ كهَيْئَتِكُمْ، إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُني وَسَاقٍ يَسْقِينِ\".\nوحديث عائشة نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ رَحْمَةً لَهُمْ، فَقَالُوا: إِنَّكَ تُوَاصِلُ. الحديث (^١).\nالشرح:\nحديث أنس وابن عمر وعائشة أخرجه مسلم أيضًا (^٢)، وقد سلف حديث ابن عمر في باب: بركة السحور (^٣) وحديث أبي سعيد من أفراده، وقد أسلفنا اختلاف العلماء في الباب المذكور: أن العلماء اختلفوا في تأويل أحاديث الوصال فقال قائلون: نهى عنه؛ رحمة لأمته وإبقاء عليهم فمن قدر عليه فلا حرج، وقد واصل جماعة من السلف، ذكر الطبري بإسناده عن ابن الزبير أنه كان يواصل سبعة أيام حَتَّى تيبس أمعاؤه (^٤). كما سلف هناك، والصوم ليلًا لا معنى له؛ لأنه غير وقته كما أن شعبان غير وقت لصوم شهر رمضان، ولا معنى لتأخير الأكل إلى السحر على من يقول به؛ لأنه يجيع نفسه لغير ما فيه\n_________\n(^١) ورد بهامش الأصل: كذا في نسختي، وفي الدمياطي: قال أبو عبد الله: لم يقل عثمان: رحمة لهم.\n(^٢) حديث أنس رواه برقم (١١٠٤) كتاب: الصيام، باب: النهي عن الوصال في الصوم، وحديث ابن عمر برقم (١١٠٢)، وحديث عائشة برقم (١١٠٥).\n(^٣) برقم (١٩٢٢).\n(^٤) \"تفسير الطبري\" ٢/ ١٨٤ (٣٠٣٦).","vol":"13","page":417},{"text":"لله رضًا، وقد حكم الشارع بإفطاره، ولما قال الشارع: \"إني لست كهيئتكم\" أعلمهم أن الوصال لا يجوز لغيره، وما أسلفناه هناك عن السلف أنهم كانوا يواصلون الأيام الكثيرة فإنه على بعض الوجوه السالفة لا على أنه كان يصوم الليل، أو على أنه كان يرى أن تركه الأكل والشرب فيه كصوم النهار. ولو كان ذَلِكَ صومًا كان لمن شاء أن يفرد الليل بالصوم دون النهار ويقرنهما إذا شاء.\nوفي إجماع من تقدم ومن تأخر ممن أجاز الوصال وممن كرهه على أن إفراد الليل بالصوم إذا لم يتقدمه صوم نهار تلك الليلة غير جائز أدل دليل على أن صومه غير جائز وإن كان تقدمه صوم نهار تلك الليلة.","vol":"13","page":418},{"text":"<span data-type='title' id=toc-1468>٤٩ - باب التَّنْكِيلِ لِمَنْ أَكْثَرَ الوِصَالَ</span>\nرَوَاهُ أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٩٦١]\n\n١٩٦٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ ﵁ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ فِي الصَّوْمِ، فَقَالَ لَهُ رَجُلٌ مِنَ المُسْلِمِينَ: إِنَّكَ تُوَاصِلُ يَا رَسُولَ اللهِ. قَالَ: \"وَأَيُّكُمْ مِثْلِي؟ إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِ\". فَلَمَّا أَبَوْا أَنْ يَنْتَهُوا عَنِ الوِصَالِ وَاصَلَ بِهِمْ يَوْمًا ثُمَّ يَوْمًا، ثُمَّ رَأَوُا الهِلَالَ، فَقَالَ: \"لَوْ تَأَخَّرَ لَزِدْتُكُمْ\". كَالتَّنْكِيلِ لَهُمْ حِينَ أَبَوْا أَنْ يَنْتَهُوا. [١٩٦٦، ٦٨٥١، ٧٢٤٢، ٧٢٩٩ - مسلم: ١١٠٣ - فتح: ٤/ ٢٠٥]\n\n١٩٦٦ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِيَّاكُمْ وَالوِصَالَ\". مَرَّتَيْنِ قِيلَ: إِنَّكَ تُوَاصِلُ. قَالَ: \"إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِ، فَاكْلَفُوا مِنَ العَمَلِ مَا تُطِيقُونَ\". [انظر: ١٩٦٥ - مسلم: ١١٠٣ - فتح: ٤/ ٢٠٦]\nثم ساق حديث أَبي هُرَيْرَةَ نَهَى النبي - ﷺ - عَنِ الوِصَالِ فِي الصَّوْمِ، فَقَالَ لَهُ رَجُلٌ مِنَ المُسْلِمِينَ: إِنَّكَ تُوَاصِلُ يَا رَسُولَ اللهِ. قَالَ: \"وَأَيُّكُمْ مِثْلِي؟ إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِ\". فَلَمَّا أَبَوْا أَنْ يَنْتَهُوا عَنِ الوِصَالِ وَاصَلَ بِهِمْ يَوْمًا ثُمَّ يَوْمًا، ثُمَّ رَأَوُا الهِلَالَ، فَقَالَ: \"لَوْ تَأَخَّرَ لَزِدْتُكُمْ\". كَالتَّنْكِيلِ لَهُمْ حِينَ أَبَوْا أَنْ يَنْتَهُوا.\nوحديث أَبي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"إِيَّاكُمْ وَالوِصَالَ\". مَرَّتَيْنِ، قِيلَ: إِنَّكَ تُوَاصِلُ. قَالَ: \"إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِ، فَاكلَفُوا مِنَ العَمَلِ مَا تُطِيقُونَ\".","vol":"13","page":419},{"text":"هذان الحديثان أخرجهما مسلم أيضًا، وقال في الأول: كالمنكر لهم -بالراء - (^١) وكذا أخرجه البخاري في: الاعتصام (^٢)، والصحيح باللام، ولم يكرر مسلم: \"إياكم والوصال\"، ولما نهاهم الشارع عن الوصال فلم ينتهوا؛ بين لهم أنه مخصوص بالقوة وأن الله يطعمه ويسقيه.\nفأرادوا حمل المشقة بالاستنان به والاقتداء فواصل بهم، كالمنكل\nلهم على تركهم ما أُمِروا به من الرخصة فبان أنه مباح له، والنكال: العقوبة فكأنه عاقبهم حين أبوا أن ينتهوا بعقوبة تنكل من ورائهم.\n_________\n(^١) مسلم (١١٠٣) وفيه: كالمنكل لهم، باللام.\n(^٢) سيأتي برقم (٧٢٩٩) باب: ما يكره من التعمق والتنازع في العلم والغلو في الدين والبدع، وفيه: كالمنكل لهم، باللام أيضًا.\nقال الحافظ في \"الفتح\" ٤/ ٢٠٦: وقع في رواية المستملي: كالمنكر بالراء، وسكون النون من الإنكار.","vol":"13","page":420},{"text":"<span data-type='title' id=toc-1469>٥٠ - باب الوِصَالِ إِلَى السَّحَرِ</span>\n١٩٦٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، عَنْ يَزِيدَ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَا تُوَاصِلُوا، فَأَيُّكُمْ أَرَادَ أَنْ يُوَاصِلَ فَلْيُوَاصِلْ حَتَّى السَّحَرِ\". قَالُوا: فَإِنَّكَ تُوَاصِلُ يَا رَسُولَ اللهِ. قَالَ: \"لَسْتُ كَهَيْئَتِكُمْ، إِنِّي أَبِيتُ لِي مُطْعِمٌ يُطْعِمُنِي وَسَاقٍ يَسْقِينِ\". [انظر: ١٩٦٣ - فتح: ٨/ ٢٠٤]\nذكر فيه حديث أَبِي سَعِيدٍ السالف، وسلف حكمه.","vol":"13","page":421},{"text":"<span data-type='title' id=toc-1470>٥١ - باب مَنْ أَقْسَمَ عَلَى أَخِيهِ لِيُفْطِرَ فِي التَّطَوُّعِ، وَلَمْ يَرَ عَلَيْهِ قَضَاءً إِذَا كَانَ أَوْفَقَ لَهُ</span>\n١٩٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا جَعْفَرُ بْنُ عَوْنٍ، حَدَّثَنَا أَبُو العُمَيْسِ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ قَالَ: آخَى النَّبِيُّ - ﷺ - بَيْنَ سَلْمَانَ وَأَبِي الدَّرْدَاءِ، فَزَارَ سَلْمَانُ أَبَا الدَّرْدَاءِ، فَرَأَى أُمَّ الدَّرْدَاءِ مُتَبَذِّلَةً. فَقَالَ لَهَا: مَا شَأْنُكِ؟ قَالَتْ: أَخُوكَ أَبُو الدَّرْدَاءِ لَيْسَ لَهُ حَاجَةٌ فِي الدُّنْيَا. فَجَاءَ أَبُو الدَّرْدَاءِ، فَصَنَعَ لَهُ طَعَامًا. فَقَالَ: كُلْ. قَالَ: فَإِنِّي صَائِمٌ. قَالَ: مَا أَنَا بِآكِلٍ حَتَّى تَأْكُلَ. قَالَ: فَأَكَلَ. فَلَمَّا كَانَ اللَّيْلُ ذَهَبَ أَبُو الدَّرْدَاءِ يَقُومُ، قَالَ: نَمْ. فَنَامَ، ثُمَّ ذَهَبَ يَقُومُ. فَقَالَ: نَمْ. فَلَمَّا كَانَ مِنْ آخِرِ اللَّيْلِ قَالَ سَلْمَانُ: قُمِ الآنَ. فَصَلَّيَا، فَقَالَ لَهُ سَلْمَانُ: إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ. فَأَتَى النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ النَّبِيُّ - ﷺ -: \"صَدَقَ سَلْمَانُ\". [٦١٣٩ - فتح: ٤/ ٢٠٩]\nذكر فيه حديث أَبي العُمَيْسِ -واسمه: عتبة بن عبد الله أخو عبد الرحمن المسعودي- عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ قَالَ: آخَى النَّبِيُّ - ﷺ - بَيْنَ سَلْمَانَ وَأَبِي الدَّرْدَاءِ، فَزَارَ سَلْمَانُ أَبَا الدَّرْدَاءِ، فَرَأَى أُمَّ الدَّرْدَاءِ مُتَبَذِّلَةً. فَقَالَ لَهَا: مَا شَأْنُكِ؟ قَالَتْ: أَخُوكَ أَبُو الدَّرْدَاءِ لَيْسَ لَهُ حَاجَةٌ فِي الدُّنْيَا. فَجَاءَ أَبُو الدَّرْدَاءِ، فَصَنَعَ لَهُ طَعَامًا. فَقَالَ: كُلْ. قَالَ: فَإِنِّي صَائِمٌ. قَالَ: مَا أَنَا بِآكِلٍ حَتَّى تَأْكُلَ. قَالَ: فَأَكَلَ. فَلَمَّا كَانَ اللَّيْلُ ذَهَبَ أَبُو الدَّرْدَاءِ يَقُومُ، قَالَ: نَمْ. فَنَامَ، ثُمَّ ذَهَبَ يَقُومُ. فَقَالَ: نَمْ. فَلَمَّا كَانَ مِنْ آخِرِ اللَّيْلِ قَالَ سَلْمَانُ: قُمِ الآنَ. فَصَلَّيَا، فَقَالَ لَهُ سَلْمَانُ: إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ. فَأَتَى النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ النَّبِيُّ - ﷺ - \"صَدَقَ سَلْمَانُ\".","vol":"13","page":422},{"text":"هذا الحديث سلف في الصلاة، في باب: من نام أول الليل وأحيا آخره، معلقًا (^١)، وقد أسنده هنا، وفي الأدب كما سيأتي (^٢)، وأخرجه مسلم أيضًا (^٣).\nوأبو جحيفة: هو وهب بن عبد الله السوائي (^٤)، وأم الدرداء هذِه الكبرى، اسمها: خيرة بنت أبي حدرد الأسلمي، في قول أحمد ويحيى (^٥)، والصغرى اسمها: هجيمة. وقيل: جهيمة بنت حيي الوصابية، وهي أيضًا زوج أبي الدرداء (^٦)، والصحبة للكبرى توفيت بالشام في خلافة عثمان قبل أبي الدرداء (^٧)، ولم يرو عنها شيء في الكتب الستة، وروت الصغرى فيها ومات عنها أبو الدرداء فخطبها معاوية فلم تتزوجه، وحجت سنة إحدى وثمانين.\nوأبو الدرداء اسمه عويمر بن زيد بن مالك من بني الحارث بن الخزرج، كان حكيم الأمة، مات بالشام سنة اثنتين وثلاثين، وقيل: سنة إحدى وثلاثين، وله عقب بالشام فولد بلالًا (^٨). وأمه أم محمد\n_________\n(^١) قبل حديث (١١٤٦).\n(^٢) برقم (٦١٣٩) باب: صنع الطعام والتكلف للضيف.\n(^٣) قلت: عزو المصنف ﵀ الحديث لمسلم، وهم، فالحديث من أفراد البخاري.\n(^٤) انظر ترجمته في: \"معرفة الصحابة\" ٥/ ٢٧٢٢ (٢٩٥٥)، \"الاستيعاب\" ٤/ ١٢١ (٢٧٦١)، \"أسد الغابة\" ٥/ ٤٦٠ (٢٥٤٨٦) \"الإصابة\" ٣/ ٦٤٢ (٩١٦٦).\n(^٥) انظر ترجمتها في: \"الاستيعاب\" ٤/ ٤٨٨ (٣٥٨٤)، \"أسد الغابة\" ٧/ ١٠٠ (٦٨٩٤)، \"الإصابة\" ٤/ ٢٩٥.\n(^٦) تقدمت.\n(^٧) ورد بهامش الأصل: قبل وفاة أبي الدرداء بسنتين كذا قال ابن عبد البر، روى لها أحمد في \"المسند\".\n(^٨) انظر ترجمته في: \"معجم الصحابة\" لابن قانع ٢/ ٢٥١ (٧٦٥)، \"الاستيعاب\" ٤/ ٢١١ (٢٩٧٠)، \"أسد الغابة\" ٤/ ٣١٨ (٤١٣٦)، \"الإصابة\" ٣/ ٤٥ (٦١١٧).","vol":"13","page":423},{"text":"بنت أبي حدرد سلامة بن عمر بن أبي سلامة بن سعد، وليس في الباب ما ترجم له وهو القسم، وإنما قال: ما آكل حَتَّى تأكل.\nومعنى (متبذلة) في ثياب بذلتها ومهنتها، وأجمع العلماء -كما قال أبو عمر بن عبد البر- على أن من دخل في صلاة تطوع أو صيام تطوع فقطعه عليه عذر من حدث أو غيره لم يكن له فيه سبب أنه لا شيء عليه (^١)، واختلف فيمن دخل في صلاة أو صيام تطوع وقطعه عامدًا هل عليه قضاء أم لا؟ فروي عن علي وابن عباس وجابر: لا (^٢)، وبه قال الثوري، والشافعي، وأحمد، وإسحاق (^٣) واحتجوا بحديث الباب، وقالوا: ألا ترى سلمان لما أمره بالفطر جوزه الشارع، وجعله أفقه منه، واحتج ابن عباس لذلك، وقال: مثله كمثل رجل طاف سبعًا ثم قطعه فلم يوفه فله ما احتسب، أو صلى ركعة ثم انصرف ولم يصل أخرى فله ما احتسب، أو ذهب بمال يتصدق به، ثم رجع ولم يتصدق، أو تصدق ببعضه وأمسك بعضًا (^٤).\nوكره ابن عمر ذَلِكَ وقال: المفطر متعمدًا في صوم التطوع ذَلِكَ اللاعب بدينه (^٥)، وكره النخعي، والحسن البصري، ومكحول الفطر\n_________\n(^١) \"التمهيد\" ١٢/ ٧٢.\n(^٢) رواه عن علي عبد الرزاق في \"المصنف\" ٤/ ٢٧٤ (٧٧٧٩).\nوعن ابن عباس: عبد الرزاق ٤/ ٢٧١ (٧٧٦٧ - ٧٧٧٠)، وابن أبي شيبة ٢/ ٢٩٢ (٩٠٩٩ - ٩١٠٠)، والبيهقي ٤/ ٢٧٧.\nوعن جابر: عبد الرزاق ٤/ ٢٧٢ (٧٧٧١)، والبيهقى ٤/ ٢٧٧.\n(^٣) \"البيان\" ٣/ ٥٥٥، \"المغني\" ٤/ ٤١٠.\n(^٤) رواه الشافعي في \"المسند\" ١/ ٢٦٢ (٧٠٨)، وعبد الرزاق ٤/ ٢٧١ (٧٧٦٧)، والبيهقي ٤/ ٢٧٧.\n(^٥) ذكره ابن عبد البر في \"التمهيد\" ١٢/ ٨١.","vol":"13","page":424},{"text":"في التطوع وقالوا: يقضيه (^١). وقال مالك، وأبو حنيفة، وأبو يوسف، وأبو ثور: عليه القضاء. لكن قال مالك: إن أفطر لعذر فلا قضاء عليه. وقال أبو حنيفة وأصحابه: عليه القضاء (^٢).\nوالفقهاء كلهم وأصحاب الأثر والرأي يقولون: إن المتطوع إذا أفطر ناسيًا أو غلبه شيء فلا قضاء عليه، وقال ابن علية: إذا أفطر ناسيا أو متعمدًا عليه القضاء، واحتج مالك لمذهبه بما رواه في \"الموطأ\" عن ابن شهاب: أن عائشة، وحفصة زوجي النبي - ﷺ - أصبحتا صائمتين متطوعتين فأهدي لهما طعام فأفطرتا عليه، فدخل عليهما رسول الله - ﷺ - فأخبراه بذلك فقال: \"اقضيا يومًا آخر مكانه\" (^٣)، ورواه ابن أبي عاصم في كتاب \"الصيام \" من حديث عبد الله بن أبي بكر بن محمد، عن عمرة، عن عائشة أنها دخلت عليها امرأة فأتت بطعام، فقالت: إني صائمة، فقال - ﵇ -: \"أمن قضاء رمضان؟ \"، قال: \"فأفطري واقضي يومًا مكانه\" (^٤) فكان معنى هذا الحديث عنده أنهما أفطرتا لغير عذر؛ لذلك أمرهما بالقضاء، وقد قال تعالى: ﴿وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ [محمد: ٣٣] ومن أفطر متعمدًا بعد دخوله في الصوم فقد\n_________\n(^١) رواه عن النخعي والحسن عبد الرزاق ٤/ ٢٧٦ (٧٧٨٨ - ٧٧٨٩)، وابن أبي شيبة ٢/ ٢٩١ - ٢٩٢ (٩٠٩٦، ٩١٠٣ - ٩١٠٤). ورواه عن مكحول ابن أبي شيبة ٢/ ٢٩١ (٩٠٩٥).\n(^٢) \"المبسوط\" ٣/ ٦٨ - ٧٠، \"عيون المجالس\" ٢/ ٦٦٧.\n(^٣) \"الموطأ\" ص ٢٠٣.\n(^٤) رواه بنحوه الطبراني في \"الأوسط\" ٢/ ٤٦ (١٢٠٠) وقال: لم يرو هذا الحديث عن عمرة إلا عبد الله بن أبي بكر، ولا عن عبد الله إلا أبو عبيدة، تفرد به يعقوب، وأورده الهيثمي في \"المجمع\" ٣/ ٢٠١ وقال: رواه الطبراني في \"الأوسط\"، ولم يتكلم عليه!","vol":"13","page":425},{"text":"أبطل عمله، وقوله تعالى: ﴿وَأَتِمُّوا الحَجَّ وَالعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] وأجمع المسلمون أن المفسد لحجة التطوع وعمرته يلزمه القضاء. فالقياس على هذا الإجماع يوجب القضاء على مفسد صومه عامدًا، وقد أجاب الشافعي نفسه عن هذا، وفرق بأن من أفسد صلاته أو صيامه أو طوافه كان عاصيًا لو تمادى في ذَلِكَ فاسدًا وهو في الحج مأمور بالتمادي فيه فاسدًا، ولا يجوز له الخروج منه حَتَّى يتمه على فساده ثم يقضيه، وليس كذلك الصوم والصلاة ورواية \"اقضيا إن شئتما يومًا مكانه\" لا تصح (^١)، ولو صحت كان معناها: أنهما أفطرتا لعذر فقال لهما: \"اقضيا إن شئتما\"\n_________\n(^١) رواه أبو داود (٢٤٥٧) كتاب: الصوم، باب: من رأى عليه القضاء، والعقيلي ٢/ ٨٣، والطبراني في \"الأوسط\" ٦/ ٢٥٠ - ٢٥١ (٦٣٢١)، وابن عدي ٤/ ٢٠٦ - ٢٠٧، والبيهقي ٤/ ٢٨١، والمزي في \"التهذيب\" ٩/ ٣٩٠ - ٣٩١ من طريق حيوة بن شريح عن ابن الهاد، عن زميل مولى عروة، عن عروة بن الزبير، عن عائشة به.\nقال العقيلي: حدثنا آدم قال: سمعت البخاري قال: زميل، عن عروة، روى عنه يزيد بن الهاد، قال البخاري: ولا يعرف لزميل سماع من عروة ولا يزيد سمع من زميل، فلا تقوم به الحجة اهـ ..\nوقال المنذري في \"المختصر\" ٣/ ٣٣٥: إسناده ضعيف، وزميل مجهول، وقال الذهبي في \"الميزان\" ٢/ ٢٧١: حديث منكر، وقال الألباني في \"ضعيف أبي داود\" (٣٢٤): إسناده ضعيف.\nورواه الترمذي (٧٣٥) كتاب: الصوم، باب: ما جاء في إيجاب القضاء عليه، وأحمد ٦/ ١٤١، ٢٦٣، وإسحاق بن راهويه ٢/ ١٦٠ (٦٥٨)، والنسائي في \"الكبرى\" ٢/ ٢٤٧ - ٢٤٨ (٣٢٩١ - ٣٢٩٤)، وأبو يعلى ٨/ ١٠١ (٤٦٣٩)، والطحاوي في \"شرح المعاني\" ٢/ ١٠٨، والبيهقي ٤/ ٢٨٠ من طريق الزهري، عن عروة، عن عائشة به.\nوهو ضعيف أيضًا من هذا الطريق، قال الترمذي في \"العلل الكبير\" ١/ ٣٥٢: سألت محمدًا عن هذا الحديث، فقال: لا يصح حديث الزهري، عن عروة، عن عائشة في هذا. =","vol":"13","page":426},{"text":"وأفطرتا مرة بغير عذر فأمرهما بالقضاء جمعًا بين الروايتين، وحجة أبي حنيفة ظاهر حديث مالك الأمر بالقضاء، ولم يشرط ذَلِكَ بعذر ولا غيره، وبالقياس على الصلاة، والصدقة، والصوم، والحج، والعمرة إذا\n_________\n= ورواه إسحاق ٢/ ١٦٢ (٦٥٩)، والنسائي في \"الكبرى\" ٢/ ٢٤٨ (٣٢٩٦ - ٣٢٩٨)، والطحاوي ٢/ ١٠٨ من طرق عن الزهري أن عائشة قالت … الحديث، وعند بعضهم: أن عائشة وحفصة، وقال الحافظ في \"الفتح\" ٤/ ٢١٢ عن حديث الزهري المرسل: هو الأصح اهـ.\nورواه ابن حبان ٨/ ٢٨٤ (٣٥١٧)، والطبراني في \"الأوسط\" ٦/ ٢٨٦ - ٢٨٧ (٦٤٣٣)، وابن حزم في \"المحلى\" ٦/ ٢٧٠ من طريق ابن وهب، عن جرير بن حازم، عن يحيى بن سعيد، عن عمرة، عن عائشة به.\nروى البيهقي ٤/ ٢٨١ بسنده عن أحمد بن حنبل قيل له: تحفظه عن يحيى، عن عمرة، عن عائشة: أصبحت أنا وحفصة صائمتين. فأنكره وقال: من رواه؟ قيل: جرير بن حازم، فقال: جرير كان يحدث بالتوهم اهـ.\nونقل أيضًا البيهقي نحو هذا القول عن ابن المديني.\nقال ابن حزم: لم يخف علينا قول من قال: إن جرير بن حازم أخطأ في هذا الخبر، إلا أن هذا ليس بشيء؛ لأن جريرًا ثقة، ودعوى الخطأ باطل، إلا أن يقيم المدعي له برهان على صحة دعواه، وليس انفراد جرير بإسناده علة؛ لأنه ثقة اهـ.\nوالحديث جمع طرقه الألباني، لكنه ضعفه أيضًا في \"الضعيفة\" (٢٥٠٢).\nقلت: وفي الباب عن ابن عمر وأبي هريرة وابن عباس.\nحديث ابن عمر رواه البزار (١٠٦٣ - كشف)، والطبراني في \"الأوسط\" ٥/ ٣٠٧ - ٣٠٨ (٥٣٩٥)، وقال الهيثمي في \"المجمع\" ٣/ ٢٠٢: فيه: حماد بن الوليد، ضعفه الأئمة، وقال أبو حاتم: شيخ.\nوأما حديث أبي هريرة فرواه العقيلي ٤/ ٧٩، والطبراني في \"الأوسط\" ٨/ ٧٦ (٨٠١٢)، قال الهيثمي في \"المجمع\" ٣/ ٢٠٢: فيه: محمد بن أبي سلمة المكي، وقد ضعف بهذا الحديث.\nوأما حديث ابن عباس فرواه النسائي في \"الكبرى\" ٢/ ٢٤٩ (٣٣٠١)، والطبراني في \"الصغير\" ١/ ٢٩٥ (٤٨٨).\nقلت: وهو حديث ضعيف، قال النسائي: حديث منكر.","vol":"13","page":427},{"text":"نذرها، وعلى الحج والعمرة كما سلف فالصلاة والصيام كذلك، وأيضًا فطر أبي الدرداء كان لعذر، وهو منع زائره من الأكل ولم يكن منتهكًا ولا متهاونًا. ألا ترى أن ابن عمر لم يجد ما يصفه به إلا أن قال: ذَلِكَ المتلاعب بدينه. فإذا لم يكن متلاعبًا وكان لإفطاره وجه لم يكن عليه قضاؤه.\nوقال ابن قدامة: روى حنبل عن أحمد: إذا أجمع رجل الصيام فأوجبه على نفسه وأفطر من غير عذر أعاد يومًا مكان ذَلِكَ اليوم، وهذا محمول على أنه استحب ذَلِكَ أو نذره ليكون موافقًا لسائر الروايات عنه (^١)، واستدل الشافعي ومن قال بقوله بقول علي، وجابر بن عبد الله، وابن عباس: لا قضاء عليه. وقد سلف، وبحديث أم هانئ: وشربت من شراب ناولها رسول الله - ﷺ - فقالت: إني كنت صائمة، فقال: \"الصائم المتطوع أمين\". وفي رواية \"أمير نفسه: إن شاء صام وإن شاء أفطر\"، قال الترمذي: في إسناده مقال (^٢).\n_________\n(^١) \"المغني\" ٤/ ٤١٠.\n(^٢) الترمذي (٧٣٢) كتاب: الصوم، باب: ما جاء في إفطار الصائم المتطوع. من طريق أبي داود الطيالسي عن شعبة قال: كنت أسمع سماك بن حرب يقول: أحد ابني أم هانئ حدثني، فلقيت أنا أفضلهما، وكان اسمه جعدة، وكانت أم هانئ جدته فحدثني عن جدته أن رسول الله - ﷺ - دخل عليها فدعا بشراب فشرب ثم ناولها فشربت .. الحديث.\nوهكذا رواه أيضًا أحمد في \"العلل\" ٣/ ٢٥١ (٥١٠٧ - ٥١٠٨)، والطيالسي ٣/ ١٨٩ - ١٩٠ (١٧٢٣)، والنسائي في \"الكبرى\" ٢/ ٢٥٠ (٣٣٠٣) والعقيلي في \"الضعفاء\" ١/ ٢٠٦، وابن أبي حاتم في \"الجرح والتعديل\" ١/ ١٦٣، والدارقطني ٢/ ١٧٤، والبيهقي ٤/ ٢٧٦، والخطيب في \"الجامع لأخلاق الراوي\" ٢/ ٤٦ (١١٣٧)، وابن الجوزي في \"التحقيق\" ٢/ ١٠١ (١١٣٩)، والمزي في \"التهذيب\" ٤/ ٥٦٨ - ٥٦٩. =","vol":"13","page":428},{"text":"ولأحمد: فقالت: إني صائمة، ولكن كرهت أن أرد سؤرك، فقال: \"إن كان قضاءً من رمضان فاقضي مكانه يومًا وإن كان تطوعًا فإن شئت فاقضيه وإن شئت فلا تقضيه\" (^١)، وبحديث أبي سعيد لما قال رجل\n_________\n= وفيه: قال شعبة فقلت له: أأنت سمعت هذا من أم هانئ؟ قال: لا، أخبرني أبو صالح وأهلنا عن أم هانئ.\nورواه أحمد ٦/ ٣٤٣، والنسائي في \"الكبرى\" ٢/ ٢٤٩ (٣٣٠٢)، وابن عدي ٢/ ٤٤١، والدارقطني ٢/ ١٧٣ - ١٧٤، وابن الجوزي في \"التحقيق\" ٢/ ١٠١ (١١٤٠) من طريق محمد بن جعفر عن شعبة، به، وليس فيه ذكر لسماك، وفيه: دخل عليها يوم الفتح فأتي بإناء فشرب ثم ناولها … الحديث.\nقال البخاري في \"التاريخ الكبير\" ٢/ ٢٣٩: جعدة من ولد أم هانئ، عن أبي صالح عن أم هانئ، روى عنه شعبة، لا يعرف إلا بحديث فيه نظر اهـ.\nقلت: هو حديثنا هذا؛ كذا قال العقيلي، وكذا الذهبي في \"الميزان\" ١/ ٣٩٩.\n(^١) أحمد ٦/ ٣٤٣ - ٣٤٤، ٤٢٤ من طريق حماد بن سلمة، عن سماك بن حرب، عن هارون ابن بنت أم هانئ -أو ابن أم هانئ، عن أم هانئ، به.\nورواه من هذا الطريق أيضًا الطيالسي ٣/ ١٨٨ (١٧٢١)، والنسائي في \"الكبرى\" ٢/ ٢٥٠ (٣٣٠٥)، والطبراني ٢٤ (٩٩٠)، والدارقطني ٢/ ١٧٤ - ١٧٥، وابن الجوزي ٢/ ١٠١ (١١٤١).\nورواه الترمذي (٧٣١)، والنسائي ٢/ ٢٥٠ (٣٣٠٦)، والطبراني (٢٤/ ٩٩١)، وابن الجوزي ٢/ ١٠١ (١١٣٨) من طريق أبي الأحوص، عن سماك بن حرب، عن ابن أم هانئ، عن أم هانئ قالت: كنت قاعدة عند النبي - ﷺ - .. الحديث، وفيه: فقال - ﷺ -: \"أمن قضاء كنت تقضينه\"، قالت: لا، قال: \"فلا يضرك\".\nورواه أحمد ٦/ ٣٤٢ من طريق إسرائيل، عن سماك بن حرب، عن رجل، عن أم هانئ قالت: لما كان يوم فتح مكة .. الحديث، وفي آخره: \"لا يضرك إذًا\".\nورواه أحمد ٦/ ٤٢٤، والفاكهي في \"أخبار مكة\" ٣/ ٢٧١ - ٢٧٢ (٢١٠٥)، والنسائي ٢/ ٢٥١ (٣٣٠٩)، والدارقطني ٢/ ١٧٥، والحاكم ١/ ٤٣٩، والبيهقي ٤/ ٢٧٦ من طريق حاتم بن أبي صغيرة، عن سماك بن حرب، عن أبي صالح، عن أم هانئ أن النبي - ﷺ - دخل عليها يوم الفتح .. الحديث، وفيه: قال - ﷺ -: \"فإن الصائم المتطوع بالخيار، إن شاء صام وإن شاء أفطر\". =","vol":"13","page":429},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه النسائي ٢/ ٢٥٠ (٣٣٠٤)، والطبراني ٢٤ (٩٩٣)، والدارقطني ٢/ ١٧٤، والبيهقي ٤/ ٢٧٦ من طريق أبي عوانة، عن سماك، عن ابن أم هانئ، عن جدته أم هانئ قالت: أن نبي الله - ﷺ - أتي بشراب يوم فتح مكة .. الحديث.\nورواه الطبراني ٢٤ (٩٩٢) من طريق قيس بن الربيع، عن سماك به.\nقال النسائي ٢/ ٢٥٢: حديث أم هانئ مضطرب، اختلف على سماك فيه، وسماك بن حرب ليس ممن يعتمد عليه إذا انفرد بالحديث؛ لأنه كان يقبل التلقين، وأما حديث جعدة فإنه لم يسمعه من أم هانئ، ذكره عن أبي صالح عن أم هانئ، وأبو صالح هذا اسمه باذان، وقيل باذام، وهو مولى أم هانئ، وأبو صالح هذا نقل ابن عيينة أنه كذاب اهـ. بتصرف.\nقال الدارقطني: اختلف عن سماك فيه، وإنما سمعه سماك من ابن أم هانئ، عن أبي صالح، عن أم هانئ.\nوقال عبد الحق في \"أحكامه\" ٢/ ٢٢٩ - ٢٣٠: طريق حماد بن سلمة، عن سماك، عن هارون بن هانئ عن أم هانئ، هو أحسن أسانيد أم هانئ، وإن كان لا يحتج به اهـ.\nبتصرف وأورد ابن القطان في \"بيان الوهم\" ٣/ ٤٣٤ كلام عبد الحق، وقال: وهو كما ذكر، إلا أن العلة لم يبينها، وهي الجهل بحال هارون ابن أم هانئ، أو ابن ابنة أم هانئ، فكل ذلك قيل فيه، وهو لا يعرف أصلًا اهـ.\nوالحديث رواه أبو داود (٢٤٥٦) كتاب: الصوم، باب: في الرخصة في ذلك، والبيهقي ٤/ ٢٧٧ من طريق جرير بن عبد الحميد، عن يزيد بن أبي زياد، عن عبد الله بن الحارث، عن أم هانئ قالت: لما كان يوم الفتح -فتح مكة- جاءت فاطمة فجلست عن يسار رسول الله - ﷺ - وأم هانئ عن يمينه قالت: فجاءت الوليدة بإناء فيه شراب فناولته فشرب منه ثم ناوله أم هانئ فشربت منه، فقالت: يا رسول الله لقد أفطرت وكنت صائمة، فقال لها: \"أكنت تقضين شيئًا\"، قالت: لا. قال:\n\"فلا يضرك إن كان تطوعًا\".\nقال المنذري في \"المختصر\" ٣/ ٣٣٤: في إسناده مقال، ولا يثبت، وفي إسناده اختلاف كثير.\nوقال الألباني في \"صحيح أبي داود\" (٢١٢٠): حديث صحيح، وقال العراقي: =","vol":"13","page":430},{"text":"في وليمته: أنا صائم، قال له - ﵇ -: \"دعاكم أخوكم وتكلَّف لكم، أفطر وصم مكانه يومًا إن شئت\" أخرجه البيهقي، ثم قال: وروي بسند آخر عنه (^١)، وبحديث عائشة: يا رسول الله، أهدي لنا حيس قال: \"أما\n_________\n= إسناده حسن، لكن ذكر الفتح فيه منكر؛ لأن (الفتح) كان في رمضان، فكيف يتصور قضاء رمضان في رمضان؟! قاله ابن التركماني والعسقلاني اهـ. وانظر: \"البدر المنير\" ٥/ ٧٣٤ - ٧٣٧، و\"الصحيحة\" (٢٨٠٢) ففيه تصحيح لحديث أحمد الذي ذكره المصنف.\n(^١) \"سنن البيهقي\" ٤/ ٢٧٩ من طريق إسماعيل بن أبي أويس، عن أبي أويس، عن محمد بن المنكدر عن أبي سعيد الخدري به.\nقال الحافظ في \"الفتح\" ٤/ ٢١٠: إسناده حسن، وقال في \"التلخيص\" ٣/ ١٩٨: عند ابن عدي من طريق إسماعيل بن أبي أويس، عن أبيه، عن ابن المنكدر، عن أبي سعيد، وفيه لين، وابن المنكدر لا يعرف له سماع من أبي سعيد اهـ.\nقلت: وفيه نظر من وجهين: الأول: أنه أشار هنا إلى تضعيفه بالرغم من أنه قد حسنه في \"الفتح\" كما ذكرنا أولًا.\nالثاني: أن حديث ابن عدي الذي في \"الكامل\" ٦/ ٤٤٠ هو من طريق محمد بن أبي حميد المديني، عن إبراهيم بن عبيد بن رفاعة، عن أبي سعيد الخدري، لا كما أورد أنه من طريق إسماعيل بن أبي أويس.\nوتابعه حماد بن أبي حميد حدثني محمد بن المنكدر، به، رواه الطبراني في \"الأوسط\" ٣/ ٣٠٦ (٣٢٤٠) من طريق عطاف بن خال المخزومي ثنا حماد بن أبي حميد، به.\nقال الهيثمي في \"المجمع\" ٤/ ٥٣: فيه: حماد بن أبي حميد، وهو ضعيف، وبقية رجاله ثقات، وقال العجلوني في \"كشف الخفا\" ١/ ٢٠٦: رواه البيهقي، وهو ضعيف.\nقلت: والطريق الآخر الذي أشار إليه البيهقي رواه هو في \"سننه\" ٧/ ٤٦٣ - ٤٦٤، وأيضًا الطيالسي ٣/ ٦٥٥ (٢٣١٧)، وابن عدي ٦/ ٤٤٠، والدارقطني ٢/ ١٧٧ من طريق محمد بن أبي حميد، عن إبراهيم بن عبيد بن رفاعة، عن أبي سعيد به. قال الدارقطني: حديث مرسل، وقال البيهقي: ابن أبي حميد يقال له: محمد، ويقال: حماد، وهو ضعيف، وقال الحافظ في \"الفتح\" ٩/ ٢٤٨: أخرجه =","vol":"13","page":431},{"text":"إني أصبحت صائمًا\" ثم أكل، حسنه الترمذي (^١) وهو في مسلم (^٢)، زاد النسائي: \"يا عائشة إنما منزلة من صام في غير رمضان أو في غير قضاء رمضان أو في التطوع بمنزلة رجل أخرج صدقة ماله، فجاد منها بما شاء وأمضاه وبخل بما بقي فأمسكه\" (^٣)، وحديث أنس مرفوعًا: \"الصائم بالخيار فيما بينه وبين نصف النهار\" ضعفه البيهقي (^٤)، وأخرجه من حديث أبي ذر وضعفه (^٥)، ومن حديث أبي أمامة، وإسناده\n_________\n= الطيالسي والطبراني في \"الأوسط\" وفي إسناده راوٍ ضعيف، لكنه توبع، وقال في \"التلخيص\" ٣/ ١٩٨: مرسل؛ لأن إبراهيم تابعي، ومع إرساله فهو ضعيف، لأن محمد بن أبي حميد متروك، ورواه الطيالسي فقال: عن إبراهيم، عن أبي سعيد، وصححه ابن السكن، وهو متعقب بضعف ابن أبي حميد اهـ.\nوالحديث حسنه الألباني في \"الإرواء\" (١٩٥٢) بمجموع طرقه.\n(^١) الترمذي (٧٣٤) كتاب: الصوم، باب: صيام المتطوع بغير تبييت.\n(^٢) مسلم (١١٥٤) كتاب: الصيام، باب: جواز صوم النافلة …\n(^٣) النسائي ٤/ ١٩٤، وفي \"الكبرى\" ٢/ ١١٤ (٢٦٣٢).\n(^٤) البيهقي ٤/ ٢٧٧ من طريق عون بن عمارة، عن حميد الطويل، عن أبي عبيدة، عن أنس مرفوعًا به.\nورواه أيضًا ابن حبان في \"المجروحين\" ٢/ ١٩٧، لكنه عن حميد عن أنس، بإسقاط أبي عبيدة.\nقلت: وهو حديث ضعيف؛ لضعف عون بن عمارة، قال ابن حبان: كان عون صدوقًا ممن كثر خطؤه حتى وجد في روايته المقلوبات، فبطل الاحتجاج به إلا فيما وافق الثقات، وضعفه الألباني في \"ضعيف الجامع\" (٣٥٢٦)، وقال في \"الإرواء\" ٤/ ١٣٨: حديث ضعيف لا يصح.\n(^٥) البيهقي ٤/ ٢٧٨ من طريق يحيى بن غيلان، عن إبراهيم بن مزاحم، عن سريع بن نبهان قال: سمعت أبا ذر يقول: سمعت خليلي أبا القاسم - ﷺ - يقول: \"الصائم … \" الحديث قال البيهقي مشيرًا إلى تضعيف الحديث إبراهيم بن مزاحم وسريع بن نبهان مجهولان.","vol":"13","page":432},{"text":"ضعيف (^١)، ورواه موقوفًا على ابن عمر قال: ولا يصح رفعه (^٢)، وعن ابن مسعود: إذا أصبحت وأنت تنوي الصيام فأنت بأخير النظرين: إن شئت صمت، وإن شئت أفطرت (^٣)، وحديث \"الموطأ\" السالف عن ابن شهاب (^٤) أخرجه الترمذي بذكر عروة عن عائشة، ثم قال: والأصح إسقاط عروة فإنه قال: إنه لم يسمعه منه، وإنما سمعه عن ناس، عن بعض من سأل عائشة عنه (^٥).\nوروى الشافعي، عن مسلم بن خالد، عن ابن جريج: قلت لابن شهاب: أسمعته من عروة؟ قال: لا إنما أخبرنيه رجل بباب عبد الملك بن مروان، أو رجل من جلسائه (^٦)، وقال الترمذي في \"علله\" عن محمد -يعني: البخاري- لا يصح حديث الزهري عن عروة، عنها في هذا، وجعفر بن برقان الراوي عن الزهري ثقة وربما يخطئ في الشيء (^٧). وقال الخلال: أصحاب الزهري الثقات اتفقوا على إرساله، ووصله ابن برقان وابن أبي الأخضر ولا يعبأ بهما. ولما\n_________\n(^١) البيهقي ٤/ ٢٧٨ من طريق عون بن عمارة، عن جعفر بن الزبير، عن القاسم، عن أبي أمامة مرفوعًا به.\nقال البيهقي: تفرد به عون بن عمارة العنبري وهو ضعيف.\nقلت: فيه نظر، فلم يتفرد به عون بن عمارة، بل تابعه عيسى بن يونس، رواه ابن\nعدي في \"الكامل\" ٢/ ٣٦٣ من طريق عيسى بن يونس، عن جعفر بن الزبير، عن القاسم، عن أبي أمامة به. وضعفه الألباني في \"ضعيف الجامع\" (٣٥٢٦).\n(^٢) البيهقي ٤/ ٢٧٧.\n(^٣) رواه البيهقي ٤/ ٢٧٧.\n(^٤) تقدم تخريجه.\n(^٥) الترمذي ٣/ ١٠٣ (٧٣٥) كتاب: الصوم، باب: ما جاء في إيجاب القضاء عليه.\n(^٦) \"مسند الشافعي\" ١/ ٢٦٦.\n(^٧) \"علل الترمذي الكبير\" ١/ ٣٥٢.","vol":"13","page":433},{"text":"رواه النسائي من حديث جعفر وسفيان بن عيينة عن الزهري (^١)، قال: هذا خطأ وهما ليسا بالقويين في الزهري ولا بأس بهما في غيره.\nورواه أيضًا من حديث يحيى بن أيوب، عن إسماعيل بن إبراهيم بن عقبة- ابن أخي موسى بن عقبة، عن ابن شهاب، عن عروة عنها (^٢)، وذكر ابن عبد البر: أن القدامي وروح بن عبادة وعبد الملك بن يحيى رووه عن مالك، عن الزهري، عن عروة، عن عائشة، والصحيح ما في \"الموطأ\" قال: ورواه صالح بن كيسان ويحيى بن سعيد الأنصاري وإسماعيل بن إبراهيم بن أبي حبيبة وعبد الله العمري، عن الزهري، عن عروة عنها، إلا أن مدار حديث صالح ويحيى على يحيى بن أيوب وليس بذاك القوي، وابن أبي حبيبة متروك، وابن برقان في الزهري ليس بشيء، وسفيان وابن أبي الأخضر في حديثهما عن الزهري خطأ كبير، وحفاظ أصحاب الزهري يروونه مرسلًا منهم: مالك ومعمر وابن عيينة، قال ابن عيينة: سألوا ابن شهاب وأنا شاهد: أهو عن عروة؟ قال: لا. قال ابن عبد البر: والظاهر أن السائل المشار إليه ابن جريج (^٣).\n_________\n(^١) \"السنن الكبرى\" للنسائي ٢/ ٢٤٧ (٣٢٩١ - ٣٢٩٢).\n(^٢) السابق (٣٢٩٤).\n(^٣) انتهى من \"الاستذكار\" ١٠/ ١٩٦ - ٢٠١ بتصرف.\nوننبه على أن عبارة ابن عبد البر في \"الاستذكار\" ١٠/ ١٩٦: مدار حديث صالح بن كيسان، ويحيى بن سعيد الأنصاري على يحيى بن أيوب. وليس بذاك القوي. كما نقل المصنف -﵀- متصرفا.\nوقال ابن عبد البر نحوًا من هذا الكلام في \"التمهيد\" ١٢/ ٦٧ وعبارته: مدار حديث صالح بن كيسان، ويحيى بن سعيد. على يحيى بن أيوب، وهو صالح!.\nكذا قال هنا: وهو صالح. وفي \"الاستذكار\": وليس بذاك القوي. والله أعلم. =","vol":"13","page":434},{"text":"ورواه أبو خالد الأحمر، عن عبيد الله بن عمر ويحيى بن سعيد وحجاج بن أرطاة كلهم عن الزهري، عن عروة عنها. قال (^١): قد روي أيضًا في هذا الباب حديث لا يصح فيه قوله لهما: \"صوما يومًا مكانه\" (^٢)، وروي عنهما حديث ابن عباس أيضًا بمثل ذَلِكَ، وهو حديث منكر (^٣).\nقلت: أخرجه النسائي من حديث خطاب بن القاسم عن خصيف عنه (^٤)، وقال أبو حاتم الرازي: رواه عبد السلام بن حرب، عن خصيف، عن مقسم، عن عائشة، وهو أشبه بالصواب ومقسم أدرك عائشة (^٥)، ورواه ابن أبي شيبة في \"مصنفه\" عن عبد السلام بن حرب، عن سعيد بن جبير: أن عائشة وحفصة، فذكره (^٦).\nقال أبو عمر: وأحسن حديث في هذا الباب إسنادًا حديث ابن وهب، عن حيوة، عن ابن الهاد، عن زميل مولى عروة، عن عائشة\n_________\n= قلت: ويحيى بن أيوب هنا هو الغافقي، أبو العباس المصري.\nقال أحمد: سيِّئ الحفظ، وعن يحيى بن معين أنه قال: صالح، ومرة قال: ثقة، وقال أبو حاتم: محله الصدق، يكتب حديثه ولا يحتج به، وعن أبي داود: صالح وقال النسائي: ليس بالقوي. وفي موضع آخر: ليس به بأس.\nقال الحافظ في \"التقريب\" (٧٥١١): صدوق ربما أخطأ.\nانظر ترجمته في \"التاريخ الكبير\" (٢٩١٩)، و\"الجرح والتعديل\" (٥٤٢)، و\"تهذيب الكمال\" ٣١/ ٢٣٣ (٦٧٩٢).\n(^١) القائل هو ابن عبد البر.\n(^٢) تقدم تخريجه باستيفاء.\n(^٣) \"التمهيد\" ١٢/ ٧٠.\n(^٤) \"السنن الكبرى\" ٢/ ٢٤٩ (٣٣٠١).\n(^٥) \"علل ابن أبي حاتم\" ١/ ٢٥٦ (٧٥٨).\n(^٦) \"المصنف\" ٢/ ٢٩١ (٩٠٩٢) لكنه، عن عبد السلام، عن خصيف، عن سعيد به.","vol":"13","page":435},{"text":"بنت طلحة، عن عائشة، وحديث ابن وهب أيضًا عن جرير بن حازم، عن يحيى بن سعيد، عن عمرة، عن عائشة (^١)، إلا أن غير جرير إنما يرويه عن يحيى بن سعيد عن الزهري (^٢). ولما خرج النسائي حديث ابن الهاد قال: حَدَّثَني زميل، قال: زميل وليس بالمشهور، وقال البخاري: لا يعرف له سماع من عروة، ولا لابن الهاد منه، ولا تقوم به حجة (^٣)، ولما سأل مهنا أحمد عنه كرهه، وقال: زميل لا أدري من هو، وقال الخطابي: إسناده ضعيف، وزميل مجهول (^٤).\nقلت: ذكره ابن حبان في \"ثقاته\" (^٥) وخرج له الحاكم، وقال ابن عدي لما ذكر هذا الحديث: إسناده لا بأس به، وقد صرح بالسماع، ثم قال: ولو ثبت احتمل أن يكون أمرها استحبابًا (^٦)، وأما ابن حزم فصحح حديث جرير بن حازم وقال: لم يخف علينا قول من قال -يريد أحمد وابن المديني- أخطأ جرير في هذا الخبر، وهذا ليس بشيء؛ لأن جريرًا ثقة، وقد صح النص بالقضاء في الإفطار (^٧).\nقلت: وكذا صححه ابن حبان من حديث حرملة، عن ابن وهب، عن جرير (^٨)، والنسائي رواه من حديث أحمد بن عيسى الخشاب، عن ابن وهب (^٩).\n_________\n(^١) تقدم تخريجه.\n(^٢) \"التمهيد\" ٧٠/ ١٢.\n(^٣) \"التاريخ الكبير\" ٣/ ٤٥٠ (١٥٠٠).\n(^٤) \"معالم السنن\" ٢/ ١١٦.\n(^٥) \"ثقات ابن حبان\" ٦/ ٣٤٧.\n(^٦) \"الكامل في الضعفاء\" ٦/ ٢٠٦.\n(^٧) \"المحلى\" ٦/ ٢٧١.\n(^٨) \"صحيح ابن حبان\" ٨/ ٢٨٤ (٣٥١٨) كتاب: الصوم، باب: قضاء الصوم.\n(^٩) \"السنن الكبرى\" ٢/ ٢٤٨ (٣٢٩٩).","vol":"13","page":436},{"text":"وأعله ابن القطان بأحمد هذا، وقال: يروي أباطيل (^١)، وقال ابن الحصار في \"تقريب المدارك\": هذا سند صحيح ورجاله رجال الصحيح ولا يضره الإرسال. قلت: وتابع جريرًا عن يحيى الفرجُ بن فضالة، أخرجه الدارقطني، لكن ضعفوه، وأخرج النسائي بإسناده الصحيح من حديث ابن عيينة، عن طلحة بن يحيى، عن عمته عائشة بنت طلحة، عن عائشة في حديث الهدية \"أدنيها فقد أصبحت صائمًا\" فأكل ثم قال: \"لكن أصوم يومًا مكانه\" (^٢) وهو في مسلم بغير هذِه الزيادة (^٣). ثم قال النسائي: هذا خطأ قد رواه جماعة عن طلحة فلم يذكر أحد منهم هذِه الزيادة.\nوروى وكيع بن الجراح من حديث داود بن أبي عاصم عن سعيد بن المسيب: خرج عمر يومًا على أصحابه فقال: إني أصبحت صائمًا، فمرت بي جارية لي فوقعت عليها فما ترون؟ فقال علي: أصبت حلالًا وتقضي يومًا مكانه، كما قال رسول الله - ﷺ -، فقال له عمر: أنت أحسنهم فتيا (^٤). وهو منقطع فيما بين سعيد وعمر، ولعله سمعه من علي.\nقال ابن حزم: روينا عن ابن عباس أنه كان يأمر المفطر في التطوع بقضاء يوم مكانه (^٥)، وفي \"مصنف ابن أبي شيبة\" من حديث عثمان البتي: أن أنس بن سيرين صام يوم عرفة فعطش عطشًا شديدًا، فأفطر\n_________\n(^١) \"بيان الوهم والإيهام\" ٣/ ٢٨٥ - ٢٨٦.\n(^٢) \"السنن الكبرى\" ٢/ ٢٤٩ (٣٣٠٠).\n(^٣) مسلم (١١٥٤) كتاب: الصوم، باب: جواز صوم النافلة بنية من النهار.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٧٢ (٧٧٧٢) بمعناه.\n(^٥) \"المحلى\" ٦/ ٢٧٠.","vol":"13","page":437},{"text":"فسأل عدة من أصحاب رسول الله - ﷺ - فأمروه أن يقضي يومًا مكانه. وعن مكحول، والحسن مثله، وعن عطاء، ومجاهد مثله (^١).\nقال ابن عبد البر: ومن احتج في هذِه المسالة بقوله تعالى: ﴿وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ [محمد: ٣٣] فجاهل بأقوال أهل العلم، وذلك أن العلماء فيها على قولين: فقول أكثر أهل السنة: لا تبطلوها بالرياء أخلصوها لله. وقال آخرون: لا تبطلوا أعمالكم بارتكاب الكبائر، وقد ثبت في الحديث: \"إذا دعي أحدكم إلى طعام فليجب، فإن كان صائمًا فلا يأكل\" (^٢) فلو كان الفطر في التطوع حسنًا لكان أفضل ذَلِكَ وأحسنه في إجابة الدعوة التي هي سنة مسنونة، فلما لم يكن ذَلِكَ كذلك عُلم أن الفطر لا يجوز. وقال - ﵇ -: \"لا تصوم امرأة وزوجها شاهد يومًا من غير شهر رمضان إلا بإذنه\" (^٣). وفيه ما يدل على أن المتطوع لا يفطر ولا يفطره غيره؛ لأنه لو كان للرجل أن يفسد عليها صومها ما احتاجت إلى إذنه، ولو كان مباحًا لكان إذنه لا معنى له، فكذا في حديث الأعرابي: \"إلا أن تطوع\" (^٤) فأثبت الوجوب مع التطوع (^٥).\n_________\n(^١) \"المصنف\" ٢/ ٢٩١ (٩٠٩٣ - ٩٠٩٧).\n(^٢) رواه مسلم (١٤٣١) كتاب: النكاح، باب: الأمر بإجابة الداعي إلى الدعوة، وأبو داود (٢٤٦٠) كتاب: الصوم، باب: في الصائم يدعى إلى وليمة، والترمذي (٧٨٠) كتاب: الصوم، باب: ما جاء في إجابة الصائم الدعوة. وأحمد ٢/ ٢٧٩، ٤٨٩، ٥٠٧. كلهم من حديث أبي هريرة.\n(^٣) يأتي برقم (٥١٩٥) ورواه مسلم (١٠٢٦)\n(^٤) سبق برقم (٤٦) كتاب: الإيمان، باب: الزكاة من الإسلام، ورواه مسلم (١١) كتاب: الإيمان، باب: بيان الصلوات التي هي أحد أركان الإسلام.\n(^٥) \"التمهيد\" ١٢/ ٧٩ - ٨٠.","vol":"13","page":438},{"text":"قال القرطبي: وأجابوا عن حديث أبي جحيفة في الباب أن إفطار أبي الدرداء كان لقسم سلمان.\nقلت: قد سلف أن ذَلِكَ ليس فيه، ولعذر الضيافة. وأيضًا يقول الحنفي: أخبارنا مثبتة، والثبوت أولى من النفي، وتلك الأخبار إما نافية أو مسكوت فيها عن القضاء.\nخاتمة:\nفيه من الأحكام: جواز الموآخاة في الله، وأنه - ﵇كان يفعله بين أصحابه؛ ليتحابوا ويتواسوا ويتزاوروا، واستحباب الزيارة والنظر إلى ذات المرأة غير ذات المحرم؛ ليعرف حالها، والمبيت عند المزور، والنوم للتقوي على القيام، والنهي عن الغلو في الدين، وتنبيه من غفل، وزينة المرأة للزوج، وقيام آخر الليل، وذكر ما جرى؛ ليحمل على الأوفق، وتصويبه للمصيب. وذُكر أن أبا الدرداء كان بعد ذَلِكَ يقول: تداركني سلمان تداركه الله، أحيانى أحياه الله، والله ما كان شيء أبغض إليَّ من سواد الليل إذا أقبل.\nونقل ابن التين عن مذهب مالك: أنه لا يفطر لضيف نزل به، قال: وكذلك لو حلف عليه بالطلاق والعتاق، وكذا لو حلف هو بالله ليفطرن كفَّر ولا يفطر.","vol":"13","page":439},{"text":"<span data-type='title' id=toc-1471>٥٢ - باب صَوْمِ شَعْبَانَ</span>\n١٩٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي النَّضْرِ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَصُومُ حَتَّى نَقُولَ: لَا يُفْطِرُ. وَيُفْطِرُ حَتَّى نَقُولَ: لَا يَصُومُ. فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - اسْتَكْمَلَ صِيَامَ شَهْرٍ إِلَّا رَمَضَانَ، وَمَا رَأَيْتُهُ أَكْثَرَ صِيَامًا مِنْهُ فِي شَعْبَانَ. [١٩٧٠ - مسلم: ١١٥٦ - فتح: ٤/ ٢١٣]\n\n١٩٧٠ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، أَنَّ عَائِشَةَ ﵂ حَدَّثَتْهُ قَالَتْ: لَمْ يَكُنِ النَّبِيُّ - ﷺ - يَصُومُ شَهْرًا أَكْثَرَ مِنْ شَعْبَانَ، فَإِنَّهُ كَانَ يَصُومُ شَعْبَانَ كُلَّهُ، وَكَانَ يَقُولُ: \"خُذُوا مِنَ العَمَلِ مَا تُطِيقُونَ، فَإِنَّ اللهَ لَا يَمَلُّ حَتَّى تَمَلُّوا\" وَأَحَبُّ الصَّلَاةِ إِلَى النَّبِيِّ - ﷺ - مَا دُووِمَ عَلَيْهِ، وَإِنْ قَلَّتْ وَكَانَ إِذَا صَلَّى صَلَاةً دَاوَمَ عَلَيْهَا. [١٩٦٩، ١٩٧٠، ٥٨٦١، ٦٤٦٤، ٦٤٦٥ - مسلم: ٧٨٢، ١١٥٦ - فتح: ٤/ ٢١٣]\nذكر فيه حديث أَبِي سَلَمَةَ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَصُومُ حَتَّى نَقُولَ: لَا يُفْطِرُ. وَيُفْطِرُ حَتَّى نَقُولَ: لَا يَصُومُ. فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - اسْتَكْمَلَ صِيَامَ شَهْرٍ إِلَّا رَمَضَانَ، وَمَا رَأَيْتُهُ أَكْثَرَ صِيَامًا مِنْهُ فِي شَعْبَانَ.\nوفي رواية (^١) يَحْيَى، عَنْ أَبِي سَلَمَةَ: لَمْ يَكُنِ النَّبِيُّ - ﷺ - يَصُومُ شَهْرًا أَكْثَرَ مِنْ شَعْبَانَ، فَإِنَّهُ كَانَ يَصُومُ شَعْبَانَ كُلَّهُ، وَكَانَ يَقُولُ: \"خُذُوا مِنَ العَمَلِ مَا تُطِيقُونَ، فَإِنَّ اللهَ لَا يَمَلُّ حَتَّى تَمَلُّوا\" وَأَحَبُّ الصَّلَاةِ إِلَى النَّبِيِّ - ﷺ - ما دُووِمَ عَلَيْهِ وَإِنْ قَلَّتْ، وَكَانَ إِذَا صَلَّى صَلَاةً دَاوَمَ عَلَيْهَا.\n_________\n(^١) ورد بهامش الأصل: طريق آخر.","vol":"13","page":440},{"text":"هذا الحديث أخرجه مسلم أيضًا (^١)، وفي رواية له: وما صام شهرًا كاملًا منذ قدم المدينة إلا رمضان (^٢)، وللترمذي من حديث أبي سلمة، عن أم سلمة محسنًا: ما رأيته يصوم شهرين متتابعين إلا شعبان ورمضان (^٣)، وصححه في \"شمائله\"، وقال: رواه غير واحد عن أبي سلمة، عن عائشة (^٤)، ويحتمل أن يكون أبو سلمة رواه عنهما، (أخرجه) (^٥) أبو داود من حديث أبي سلمة، عن أم سلمة: لم يكن يصوم من السنة شهرًا تامًا إلا شعبان يصله برمضان (^٦)، وحمله ابن المبارك على الأكثر، وأنه جائز في كلام العرب.\nقال الترمذي: كأنه رأى كلا الحديثين متفقين، يقول: إنما معناه أنه كان يصوم أكثر الشهر، وقوله: (كان يصومه كله) أي: أكثره وقد جاء عنها مفسرًا: كان يصوم شعبان أو عامة شعبان (^٧)، وفي لفظ: كان يصومه كله إلا قليلا (^٨). وهي أولى من رواية يحيى عن أبي سلمة.\nوقال ابن التين: إما أن يكون في أحدهما وهم، أو يكون فعل هذا\n_________\n(^١) مسلم (٧٨٢) كتاب: صلاة المسافرين، باب: فضيلة العمل الدائم من قيام الليل وغيره.\n(^٢) مسلم (١١٥٦) كتاب: الصيام.\n(^٣) الترمذي (٧٣٦) كتاب: الصيام، باب: ما جاء في وصال شعبان برمضان.\n(^٤) \"الشمائل\" (٣٠٢)\n(^٥) في (م): (أخرجهما).\n(^٦) أبو داود (٢٣٣٦) كتاب: الصوم، باب: فيمن يصل شعبان برمضان، وصححه الألباني في \"صحيح أبي داود\" (٢٠٢٤).\n(^٧) روى هذا اللفظ النسائي ٤/ ١٥٠، وفي \"الكبرى\" ٢/ ٨٣ (٢٤٨٧)، والطحاوي في \"شرح المعاني\" ٢/ ٨٣.\n(^٨) روى هذا اللفظ النسائي ٤/ ١٥٠، وفي \"الكبرى\" ٢/ ٨٣ (٢٤٨٨)، والطحاوي في \"شرح المعاني\" ٢/ ٨٣ (٢٤٨٧).","vol":"13","page":441},{"text":"وهذا، أو أطلق الكل على الأكثر مجازًا. وقيل: كان يصومه كله في سنة وبعضه في أخرى، وقيل: كان يصوم تارة من أوله، وتارة من آخره، وتارة بينهما لا يخلي منه شيئًا بلا صيام، وخصصه بكثرة الصوم؛ لكونه ترفع فيه أعمال العباد. ففي النسائي من حديث أسامة قلت: يا رسول الله، [لا] (^١) أراك تصوم من شهر من الشهور ما تصوم من شعبان. قال: \"ذاك شهر يغفل الناس عنه بين رجب ورمضان، وهو شهر ترفع فيه الأعمال إلى رب العالمين، فأحب أن يرفع عملي وأنا صائم\" (^٢).\nوللترمذي من حديث صدقة بن موسى، عن ثابت، عن أنس: سُئل رسول الله - ﷺ -: أي الصوم أفضل بعد رمضان؟ قال: \"شعبان؛ لتعظيم رمضان\". قيل: فأي الصدقة أفضل؟ قال: \"صدقة في رمضان\" ثم قال: حديث غريب، وصدقة ليس عندهم بذاك القوي (^٣). وقد روي أن هذا الصيام كان؛ لأنه كان يلتزم صوم ثلاثة أيام من كل شهر كما\n_________\n(^١) ليست في الأصل.\n(^٢) النسائي ٤/ ٢٠١، ورواه أحمد ٢/ ٢٠١، والطحاوي في \"شرح معاني الآثار\" ٢/ ٨٢، وابن عدي ٢/ ٢٩٣، وأبو نعيم في \"الحلية\" ٩/ ١٨، والبيهقي في \"الشعب\" ٣/ ٣٧٨، والضياء في \"المختارة\" ٤/ ١٤٢ - ١٤٣ (١٣٥٦)، وحسنه الألباني في \"صحيح الترغيب\" (١٠٢٢)، وكذا في \"تمام المنة\" ص: ٤١٢.\n(^٣) الترمذي (٦٦٣) كتاب: الزكاة، باب: ما جاء في فضل الصدقة.\nورواه أيضًا البيهقي في \"سننه\" ٤/ ٣٠٥ - ٣٠٦، وفي \"الشعب\" ٣/ ٣٧٧ (٣٨١٩)، والخطيب ١٣/ ٣١٤ - ٣١٥، والمزي في \"التهذيب\" ١٣/ ١٥٤ من طريق صدقة بن موسى، عن ثابت البناني، عن أنس بن مالك به.\nقال المناوي في \"فيض القدير\" ٢/ ٥٠: قال ابن الجوزي: حديث لا يثبت، فيه صدقة بن موسى، قال ابن معين: ليس بشيء، وضعفه الألباني في \"الإرواء\" (٨٨٩).","vol":"13","page":442},{"text":"قال لابن عمرو، فربما شغل عن صيامها أشهرًا فيجتمع كل ذَلِكَ في شعبان فيتداركه قبل رمضان (^١)، حكاه ابن بطال (^٢)، وورد كما قال ابن الجوزي في حديث أنه - ﵇ - سئل عن صومه فيه فقال: \"إن الآجال تكتب فيه فأحب أن يكتب أجلي وأنا في عبادة ربي\" (^٣).\nوقال الداودي: أرى الإكثار فيه؛ لأنه ينقطع عنه التطوع برمضان.\nقلت: ويجوز أنه كان يصوم صوم داود فيبقى عليه بقية فيكملها في هذا الشهر، والحكمة في كونه لم يستكمل غير رمضان؛ لئلا يظن وجوبه، فإن قلت: صح في مسلم: \"أفضل الصوم بعد رمضان شهر الله المحرم\" (^٤) فكيف أكثر منه في شعبان دونه؟ قلت: لعله كان يعرض له فيه أعذار من سفر أو مرض أو غير ذَلِكَ، أو لعله لم يعلم بفضل المحرم إلا في آخر عمره قبل التمكن منه.\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٢/ ٣٢٠ (٢٠٩٨) من طريق عمرو بن قيس، عن محمد بن عبد الرحمن بن أبي ليلى، عن أخيه عيسى، عن أبيه عبد الرحمن، عن عائشة قالت: كان رسول الله - ﷺ - يصوم من كل شهر ثلاثة أيام، فربما أخر ذلك حتى يجتمع عليه صوم السنة، وربما أخره حتى يصوم شعبان.\nقلت: وهو حديث ضعيف؛ قال الهيثمي ٣/ ١٩٢: فيه: محمد بن أبي ليلى، وفيه كلام، وقال الحافظ في \"الفتح\" ٤/ ٣٢٤ مشيرًا إلى ضعفه، وفيه حديث ضعيف أخرجه الطبراني في \"الأوسط\" من طريق ابن أبي ليلى، وهو ضعيف.\nوحديث ابن عمرو الذي أشار إليه المصنف -﵀- يأتي برقم (١٩٧٦)، ورواه مسلم (١١٥٩).\n(^٢) \"شرح ابن بطال\" ٤/ ١١٥.\n(^٣) رواه أبو يعلى في \"مسنده\" ٨/ ٣١١ - ٣١٢ (٤٩١١) من حديث أبي هريرة عن عائشة. قال في \"المجمع\" ٣/ ١٩٢: فيه مسلم بن خالد الزنجي، وفيه كلام وقد وثق، وضعفه الألباني في \"الضعيفة\" (٥٠٨٦).\n(^٤) مسلم (١١٦٣).","vol":"13","page":443},{"text":"وفيه: أن أعمال التطوع ليست منوطة بأوقات معلومة، وإنما هي على قدر الإرادة لها والنشاط فيها.\nفائدة:\nمعنى: \"خذوا من العمل ما تطيقون\" أي: تطيقون الدوام عليه بلا ضرر، واجتناب التعمق عام في جميع أنواع العبادات، والملل والسآمة بالمعنى المتعارف في حقنا محال في حق الله تعالى فيجب تأويله، وأوَّله المحققون على أن المعنى: لا يعاملكم بمعاملة الملل فيقطع عنكم ثوابه ورحمته وفضله حَتَّى تقطعوا أعمالكم. وقيل: معناه: لا يمل إذا مللتم، وقد سلف في الإيمان في باب: أحب الدين إلى الله أدومه (^١)، وفي آخر كتاب الصلاة في باب: ما يكره من التشديد في العبادة (^٢)، و(حتى) بمعنى: حين. وقيل بمعنى: إذ. وقال الهروي: لا يمل أبدًا مللتم أم لم تملوا. وقيل: سمي مللًا على معنى الازدواج كقوله تعالى: ﴿فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ﴾ [البقرة: ١٩٤] فكأنه قال: لا يقطع عنكم فضله حَتَّى تملوا سؤاله.\nوقولها: (وأحب الصلاة)، وفي لفظ: أحب الأعمال ما دووم عليه (^٣)، وفي رواية: ديم عليه (^٤)، كذا ضبطناه: دووم بواوين، وفي\n_________\n(^١) سبق برقم (٤٣).\n(^٢) سبق برقم (١١٥٠).\n(^٣) يأتي برقم (٥٧٦١).\n(^٤) رواه الترمذي (٢٨٥٦)، وابن خزيمة ٣/ ٦١ (١٦٢٦).\nقلت: وردت هذِه اللفظة في حديث آخر رواه الطبراني في \"الأوسط\" ٨/ ٤٠ (٧٨٩٦) من طريق الخضر المروزي، عن الجارود بن يزيد، عن محمد بن إسحاق، عن نافع، عن ابن عمر مرفوعًا: \"إن النفس ملولة وإن أحدكم لا يدري =","vol":"13","page":444},{"text":"بعض النسخ بواو. والصواب الأول كما قال النووي (^١). والديمة: المطر الدائم في سكونٍ، شبهت عمله في دوامه مع الاقتصاد بديمة المطر، وأصله الواو فانقلبت بالكسرة قبلها.\nفائدة:\nفيه أيضًا: الحث على المداومة على العمل، وأن قليله الدائم خير من كثير منقطع؛ لأن بدوام القليل تدوم الطاعة.\nفائدة:\nشعبان سمي بذلك كما قال ابن دريد: لتشعبهم فيه، أي: تفرقهم في طلب المياه. قال: والشعب الاجتماع والافتراق، وليس من الأضداد وإنما هو لغة القوم (^٢)، وقال ابن سيده: لتشعبهم في الغارات. وقيل؛ لأنه شعب، أي: ظهر بين رمضان ورجب (^٣)، وعن ثعلب فيما حكاه أبو عمر الزاهد: لتشعب القبائل، أي: تفرقها لقصد الملوك والتماس الغبطة.\nفائدة:\nلم يصح في الصلاة في النصف منه حديث، كما نبه عليه ابن في حية أنها موضوعة، وفي الترمذي منها حديث مقطوع (^٤). نعم، قيل: إنها\n_________\n= ما قدر المدة، فلينظر من العبادة ما يطيق ثم ليداوم عليه، فإن أحب الأعمال إلى الله ما ديم عليه وإن قل\".\nقال في \"المجمع\" ٢/ ٢٥٩: فيه: الجارود بن يزيد، وهو متروك، وضعفه الألباني في \"الضعيفة\" (٣١٦٠).\n(^١) \"مسلم بشرح النووي\" ٦/ ٧١.\n(^٢) \"جمهرة اللغة\" ١/ ٣٤٣ - ٣٤٤.\n(^٣) \"المحكم\": ١/ ٢٣٦ - ٢٣٧.\n(^٤) الترمذي (٧٣٩) كتاب: الصوم، باب: ما جاء في ليلة النصف من شعبان. من =","vol":"13","page":445},{"text":"الليلة المباركة في الآية، والأصح أنها ليلة القدر.\n_________\n= طريق الحجاج بن أرطاة، عن يحيى بن أبي كثير، عن عروة، عن عائشة قالت: فقدت رسول الله - ﷺ - ليلة فخرجت فإذا هو بالبقيع، فقال: \"أكنت تخافين أن يحيف\nالله عليك ورسوله\"، قلت: يا رسول الله إني ظننت أنك أتيت بعض نسائك، فقال: \"إن الله -﷿- ينزل ليلة النصف من شعبان إلى السماء الدنيا فيغفر لأكثر من عدد شعر غنم كلب\".\nورواه أيضًا من هذا الطريق ابن ماجه (١٣٨٩) كتاب: إقامة الصلاة، باب: ما جاء في ليلة النصف من شعبان، وأحمد ٦/ ٢٣٨، وإسحاق بن راهويه ٢/ ٣٢٦ - ٣٢٧ (٨٥٠)، ٣/ ٩٧٩ - ٩٨٠ (١٧٠٠ - ١٧٠١)، وعبد بن حميد ٣/ ٢٣٣ (١٥٠٧) واللالكائي في \"شرح السنة\" ٣/ ٤٩٦ - ٤٩٧ (٧٦٤)، والبيهقي في \"الشعب\" ٣/ ٣٨٠ (٣٨٢٦)، والبغوي في \"شرح السنة\" ٤/ ١٢٦ (٩٩٢)، وأعله ابن الجوزي في \"العلل\" ٢/ ٦٦ (٩١٥)، وقال الترمذي: هذا الحديث لا نعرفه إلا من هذا الوجه، من حديث الحجاج، وسمعت محمدًا يضعف هذا الحديث، وقال: يحيى بن أبي كثير لم يسمع من عروة، والحجاج بن أرطاة لم يسمع من يحيى بن أبي كثير اهـ.\nوضعفه الألباني في \"ضعيف الترمذي\".\nقلت: قول المصنف -﵀- عن حديث الترمذي: حديث مقطوع، غير مضبوط اصطلاحًا، فالحديث المقطوع- كما هو مقرر في مصطلح الحديث هو: ما أُسند أو أضيف إلى التابعي من قول أو فعل، وحديث الترمذي الذي أشار إليه المصنف هو حديث مرفوع إلى النبي - ﷺ -.\nفقول المصنف: حديث مقطوع، لعله يقصد به أنه حديث منقطع، وهو الحديث الذي في إسناده راوٍ روى عمن لم يسمع منه أو لم يدركه، وهو على قول بعض العلماء، وعرفه البعض بأنه الحديث الذي رواه مَن دون التابعي عن الصحابي، كمالك عن ابن عمر، وعرفه البعض بأنه الحديث الذي في إسناده راوٍ مبهم، والأول أشهر، وهو الذي ينطبق على حديث الترمذي المشار إليه؛ لأن الترمذي نقل عن البخاري: قال: يحيى بن أبي كثير لم يسمع من عروة، والحجاج لم يسمع من يحيى اهـ. فهو بذلك منقطع في موضعين، وهذا يؤكد ما قلناه. والله أعلم.\nوانظر: \"علوم الحديث\" لابن الصلاح ص ٤٧ - ٥١، ٥٦ - ٥٩ ط. دار الفكر. =","vol":"13","page":446},{"text":"وذكر الطرطوشي في \"بدعه\" عن أبي محمد المقدسي قال: لم يكن عندنا ببيت المقدس قط صلاة الرغائب هذِه التي تصلى في رجب وشعبان، وأول ما حدثت عندنا في سنة ثمان وأربعين وأربعمائة، وقد\n_________\n= وقد ورد في فضل ليلة النصف من شعبان أحاديث: منها: ما رواه البيهقي في \"الشعب\" ٣/ ٣٨٢ - ١٣٨٦، ٣٨٣٥، ٣٨٣٧ - ٣٨٣٨)، وضعفها الألباني في \"ضعيف الترغيب\" (٦٢٠، ٦٢٢، ١٢٤٧، ١٥٠١، ١٦٥٤).\nومنها: ما رواه ابن أبي عاصم في \"السنة\" (٥١٢)، والطبراني ٢٠ (٢١٥)، وفي \"مسند الشاميين\" ١/ ١٢٨ - ١٢٩ (٢٠٣)، وأبو نعيم في \"الحلية\" ٥/ ١٩١، والبيهقي في \"الشعب\" ٥/ ٢٧٢ (٦٦٢٨) من طريق الأوزاعي وابن ثوبان، عن أبيه، عن مكحول، عن مالك بن يخامر، عن معاذ بن جبل مرفوعًا: \"يطلع الله إلى خلقه ليلة النصف من شعبان فيغفر لجميع خلقه إلا مشرك أو مشاحن\".\nووقع عند بعضهم بإسقاط قوله: عن أبيه.\nقال ابن أبي حاتم في \"العلل\" ٢/ ١٧٣ (٢٠١٢): سألت أبي عن هذا الحديث، فقال: حديث منكر، وقال الألباني في \"السنة\": حديث صحيح ورجاله موثقون، لكنه منقطع بين مكحول ومالك بن يخامر، ولولا ذلك لكان الإسناد حسنًا، ولكن صحيح بشواهده.\nومنها: ما رواه ابن أبي عاصم (٥٠٩)، والبزار في \"البحر الزخار\" ١/ ٢٠٦ - ٢٠٧ (٨٠)، والعقيلي في \"الضعفاء\" ٣/ ٢٩، وابن الجوزي في \"العلل\" ٢/ ٦٦ - ٦٧ (٩١٦) عن أبي بكر الصديق، بنحو السند السابق.\nقال ابن الجوزي: هذا حديث لا يصح ولا يثبت، وقال الألباني: حديث صحيح، وإسناده ضعيف.\nوفي الباب أيضا من حديث أبي موسى، وأبي ثعلبة، وعلي، وعبد الله بن عمر، وعبد الله بن عمرو بن العاص، وأبي هريرة.\nقال العقيلي: وفي النزول في ليلة النصف من شعبان أحاديث فيها لين، والرواية في النزول في كل ليلة أحاديث ثابته صحاح، فليلة النصف من شعبان داخلة فيها إن شاء الله.\nوللوقوف على طرق هذا الحديث انظر: \"الصحيحة\" (١١٤٤)، فقد جمع طرق الحديث، والتي بمجموعها صححه.","vol":"13","page":447},{"text":"بين ابن الصلاح أولًا والشيخ عز الدين إنكار ذَلِكَ، وقد حكم بينهما أبو شامة. والوقود في تلك الليلة أوله زمن يحيى بن خالد بن برمك؛ لأنهم كانوا مجوسًا فأدخلوا في الدين ما يموهون به على الطغام (^١)، وقد أبطلها الملك الكامل ولله الحمد.\nأخرى: استدل به القاضي أبو محمد على أصحاب داود حين قالوا: لا يصح صوم يوم الشك ونحن نقول: يصح صومه على وجه (^٢).\n_________\n(^١) ورد بهامش الأصل: الطغام: أوغاد الناس.\n(^٢) انظر \"عيون المجالس\" ٢/ ٦١٠.","vol":"13","page":448},{"text":"<span data-type='title' id=toc-1472>٥٣ - باب مَا يُذْكَرُ مِنْ صَوْمِ النَّبِيِّ - ﷺ - وَإِفْطَارِهِ</span>\n١٩٧١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: مَا صَامَ النَّبِيُّ - ﷺ - شَهْرًا كَامِلًا قَطُّ غَيْرَ رَمَضَانَ، وَيَصُومُ حَتَّى يَقُولَ القَائِلُ: لَا وَاللهِ لَا يُفْطِرُ. وَيُفْطِرُ حَتَّى يَقُولَ القَائِلُ: لَا وَاللهِ لَا يَصُومُ. [مسلم: ١١٥٧ - فتح: ٤/ ٢١٥]\n\n١٩٧٢ - حَدَّثَنِي عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ أَنَّهُ سَمِعَ أَنَسًا ﵁ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يُفْطِرُ مِنَ الشَّهْرِ، حَتَّى نَظُنَّ أَنْ لَا يَصُومَ مِنْهُ، وَيَصُومُ حَتَّى نَظُنَّ أَنْ لَا يُفْطِرَ مِنْهُ شَيْئًا، وَكَانَ لَا تَشَاءُ تَرَاهُ مِنَ اللَّيْلِ مُصَلِّيًا إِلَّا رَأَيْتَهُ، وَلَا نَائِمًا إِلَّا رَأَيْتَهُ. وَقَالَ سُلَيْمَانُ: عَنْ حُمَيْدٍ أَنَّهُ سَأَلَ أَنَسًا فِي الصَّوْمِ. [انظر: ١١٤١ - فتح: ٤/ ٢١٥]\n\n١٩٧٣ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا أَبُو خَالِدٍ الأَحْمَرُ، أَخْبَرَنَا حُمَيْدٌ قَالَ: سَأَلْتُ أَنَسًا ﵁ عَنْ صِيَامِ النَّبِيِّ - ﷺ -، فَقَالَ: مَا كُنْتُ أُحِبُّ أَنْ أَرَاهُ مِنَ الشَّهْرِ صَائِمًا إِلَّا رَأَيْتُهُ وَلَا مُفْطِرًا إِلَّا رَأَيْتُهُ، وَلَا مِنَ اللَّيْلِ قَائِمًا إِلَّا رَأَيْتُهُ، وَلَا نَائِمًا إِلَّا رَأَيْتُهُ، وَلَا مَسِسْتُ خَزَّةً وَلَا حَرِيرَةً أَلْيَنَ مِنْ كَفِّ رَسُولِ اللهِ - ﷺ -، وَلَا شَمِمْتُ مِسْكَةً وَلَا عَبِيرَةً أَطْيَبَ رَائِحَةً مِنْ رَائِحَةِ رَسُولِ اللهِ - ﷺ -. [انظر: ١١٤١، ٣٥٦١ - مسلم: ٢٣٣٠ - فتح: ٤/ ٢١٥]\nذكر فيه حديث ابن عَبَّاسٍ: مَا صَامَ النَّبِيُّ - ﷺ - شَهْرًا كَامِلًا قَطُّ غَيْرَ رَمَضَانَ، وَيَصُومُ حَتَّى يَقُولَ القَائِلُ: والله لَا يُفْطِرُ. وَيُفْطِرُ حَتَّى يَقُولَ القَائِلُ: لَا والله لَا يَصُومُ.\nوحديث مُحَمَّدِ بْنِ جَعْفَرٍ، عَنْ حُمَيْدٍ، عن أنس: كَانَ رَسُولُ اللهِ - ﷺ - يُفْطِرُ مِنَ الشَّهْرِ، حَتَّى نَظُنَّ أَنْ لَا يَصُومَ، وَيَصُومُ حَتَّى نَظُنَّ أَنْ لَا يُفْطِرَ مِنْهُ شَيئًا، وَكَانَ لَا تَشَاءُ ترَاهُ مِنَ اللَّيْلِ مُصَلَّيًا إِلَّا رَأَيْتَةُ، وَلَا نَائِمًا إِلَّا رَأَيتهُ.\nوَقَالَ سُلَيْمَانُ: عَنْ حُمَيْدٍ أَنَّهُ سَأَلَ أَنَسًا فِي الصَّوْمِ.","vol":"13","page":449},{"text":"ثم ساق عن محمد، عن الأحمر -أبي خالد- عن حميد قال: سَأَلْتُ أَنَسًا عَنْ صِيَامِ رسول الله - ﷺ -، فَقَالَ: مَا كُنْتُ أُحِبُّ أَنْ أَرَاهُ مِنَ الشَّهْرِ صَائِمًا إِلَّا رَأَيْتُهُ، الحديث.\nالشرح:\nتعليق سليمان عن حميد تقدم في باب: قيامه بالليل ونومه أيضًا (^١)، ومحمد هذا قال الجياني وغيره: هو محمد بن سلام (^٢).\nوفي هذِه الأحاديث من الفقه: أن النوافل المطلقة ليس لها أوقات معلومة وإنما يراعى فيها وقت النشاط لها والحرص عليها.\nوفيه: أنه - ﵇ - لم يلتزم سرد الصيام الدهر كله، ولا سرد الصلاة بالليل كله رفقًا بنفسه وبأمته؛ لئلا تقتدي به في ذَلِكَ فيجحف بهم، وإن كان قد أُعطي من القوة في أمر الله تعالى ما لو التزم الصعب منه لم ينقطع عنه، فركب من العبادة الطريقة الوسطى فصام وأفطر وقام ونام، وبهذا أوصى عبد الله بن عمرو، فكان إذ كبر يقول: يا ليتني قبلت رخصة رسول الله - ﷺ - (^٣).\nوقول ابن عباس: أنه - ﵇ - ما صام شهرًا كاملًا قط غير رمضان، يشهد لحديث أبي النضر، عن أبي سلمة، عن عائشة السالف بالصحة، وهما مبينان لحديث يحيى بن أبي كثير، عن أبي سلمة، عن عائشة: أنه - ﵇ - كان يصوم شعبان كله، أن المراد بذلك أكثره، كما\nسلف.\n_________\n(^١) سلف برقم (١١٤١).\n(^٢) \"تقييد المهمل\" ٣/ ١٠٢٨.\n(^٣) يأتي قريبًا برقم (١٩٧٥).","vol":"13","page":450},{"text":"وقول أنس: ما مسِسْت خزة ولا حريرة ألين من كف رسول الله - ﷺ -، كسر السين أفصح من الفتح، وهو دال على كمال فضائله خَلْقًا وخُلُقًا، وأما طيب رائحته فإنما طيبها الرب تعالى لمباشرته الملائكة ولمناجاته لهم.","vol":"13","page":451},{"text":"<span data-type='title' id=toc-1473>٥٤ - باب حَقِّ الضَّيْفِ فِي الصَّوْمِ</span>\n١٩٧٤ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا هَارُونُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا يَحْيَى قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ عَمْرِو بْنِ العَاصِ ﵄ قَالَ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ -، فَذَكَرَ الحَدِيثَ يَعْنِي: \"إِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا\". فَقُلْتُ: وَمَا صَوْمُ دَاوُدَ؟ قَالَ: \"نِصْفُ الدَّهْرِ\". [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٤/ ٢١٧]\nحَدَّثنَا إِسْحَاقُ، أَنا هَارُونُ بْنُ إِسْمَاعِيلَ، ثَنَا عَلِيٌّ، ثَنَا يَحْيَى، حَدَّثَنِي أَبُو سَلَمَةَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ عَمْرِو بْنِ العَاصِ قَالَ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ -، فَذَكَرَ الحَدِيثَ يَعْنِي: \"إِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا\". فَقُلْتُ: وَمَا صَوْمُ دَاوُدَ؟ قَالَ: \"نِصْفُ الدَّهْرِ\".\nإسحاق هذا قال الجياني: لم ينسبه أحد من شيوخنا ولا أبو نصر (^١)، ورواه أبو نعيم في \"مستخرجه\" عن أبي أحمد، ثَنَا ابن شيرويه، ثَنَا إسحاق بن إبراهيم، أنا هارون، ثنا علي بن مبارك. وقد جاء في إكرام الضيف وبره أحاديث، وهو من صنع المرسلين، ألا ترى ما صنع إبراهيم - ﷺ - بضيفه حين جاءهم بعجل سمين، وصح: \"من كان يؤمن بالله واليوم الآخر فليكرم ضيفه\" (^٢)، ومن إكرامه أن يأكل معه ولا يوحشه بأن يأكل وحده، وهو معنى قوله: \"وإن لضيفك عليك حقًّا\" (^٣) يريد أن تطعمه أفضل ما عندك وتأكل\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٨٥.\n(^٢) يأتي برقم (٦١٣٨) كتاب: الأدب، باب: إكرام الضيف، ورواه مسلم (٤٧) كتاب: الإيمان، باب: الحث على إكرام الضيف والجار. من حديث أبي هريرة.\n(^٣) رواه بهذا اللفظ أبو داود (١٣٦٩) كتاب: التطوع، باب: ما يؤمر به من القصد في =","vol":"13","page":452},{"text":"معه. ألا ترى أن أبا الدرداء كان صائمًا فزاره سلمان فلما قرب إليه الطعام قال: لا آكل حَتَّى تأكل، فأفطر أبو الدرداء من أجله وأكل معه، ومن حقه أن يقوم بحقه، والزور: الضيف، والرجل يأتيه زائرًا، الواحد والاثنان والثلاثة، والمذكر والمؤنث في ذَلِكَ بلفظ واحد، يقال: هذا رجل زَور، ورجلان زَور، وقوم زَور فيؤخذ في كل موضع؛ لأنه يتصدر في موضع الأسماء، ومثل ذَلِكَ هم قوم صوم وفطر وعدل في أن المذكر والمؤنث بلفظ واحد، وقد سلف، ذلك في الصلاة وقيل: زور جمع زائر مثل تاجر وتجر.\nوحقها هنا: يريد الوطء، فإذا سرد الصوم ووالى قيام الليل ضعف عن حقها، وفي لفظ: \"إن لأهلك\" (^١) بدل \"زوجك\"، والمراد بهم هنا: الأولاد والقرابة، ومن حقهم الرفق بهم والإنفاق عليهم وشبه ذَلِكَ. والزوج أفصح، وفي لغة زوجة.\n_________\n= الصلاة، والترمذي (٢٤١٣) كتاب: الزهد، والنسائي ٤/ ٢١٠ - ٢١١. كتاب: الصيام، صوم يوم وإفطار يوم.\n(^١) رواه عبد بن حميد ١/ ٢٨٧ - ٢٨٨ (٣٢١)، والبزار في \"البحر الزخار\" ٦/ ٣٧٩ (٢٣٩٧).","vol":"13","page":453},{"text":"<span data-type='title' id=toc-1474>٥٥ - باب حَقِّ الجِسْمِ فِي الصَّوْمِ</span>\n١٩٧٥ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأَوْزَاعِيُّ قَالَ حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ عَمْرِو بْنِ العَاصِ ﵄: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"يَا عَبْدَ اللهِ، أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ النَّهَارَ وَتَقُومُ اللَّيْلَ؟ \". فَقُلْتُ بَلَى يَا رَسُولَ اللهِ. قَالَ: \"فَلَا تَفْعَلْ، صُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا، وَإِنَّ بِحَسْبِكَ أَنْ تَصُومَ كُلَّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ، فَإِنَّ لَكَ بِكُلِّ حَسَنَةٍ عَشْرَ أَمْثَالِهَا، فَإِنَّ ذَلِكَ صِيَامُ الدَّهْرِ كُلِّهِ\". فَشَدَّدْتُ، فَشُدِّدَ عَلَيَّ، قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي أَجِدُ قُوَّةً. قَالَ: \"فَصُمْ صِيَامَ نَبِيِّ اللهِ دَاوُدَ - ﵇ - وَلَا تَزِدْ عَلَيْهِ\". قُلْتُ: وَمَا كَانَ صِيَامُ نَبِيِّ اللهِ دَاوُدَ - ﵇ -؟ قَالَ: \"نِصْفَ الدَّهْرِ\". فَكَانَ عَبْدُ اللهِ يَقُولُ بَعْدَ مَا كَبِرَ: يَا لَيْتَنِي قَبِلْتُ رُخْصَةَ النَّبِيِّ - ﷺ -. [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٤/ ٢١٧]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرِو: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"يَا عَبْدَ اللهِ، أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ النَّهَارَ وَتَقُومُ اللَّيْلَ؟ \". فَقُلْتُ: بَلَى يَا رَسُولَ اللهِ. قَالَ: \"فَلَا تَفْعَلْ، صُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا\" الحديث بطوله.\nوحق الجسم أن يترك فيه من القوة ما يستديم به العمل؛ لأنه إذا أجهد نفسه قطعها عن العبادة وفترت، كما قال في الحديث المروي عند أبي داود: \"إن المنبت لا أرضًا قطع ولا ظهرًا أبقى\" (^١).\nقال المبرد: المنبت: المسرع في السير، فكأنه وقفت دابته ولم يبلغ\n_________\n(^١) قلت: لم أقف عليه عند أبي داود، إنما رواه ابن المبارك في \"الزهد\" (١١٧٩)، والبزار كما في \"كشف الأستار\" (٧٤)، والخطابي في \"العزلة\" ص: ١٢٥، =","vol":"13","page":454},{"text":"منزله، وقال - ﷺ -: \"أحب العمل إلى الله تعالى ما داوم عليه صاحبه وإن قل\" (^١)، وقال: \"اكلفوا من العمل ما تطيقون\" (^٢) فنهى عن التعمق في العبادة وإجهاد النفس في العمل؛ خشية الانقطاع، ومتى دخل أحد في شيء من العبادة لم يصلح له الانصراف عنها، وقد ذم الله تعالى\nمن فعل ذَلِكَ بقوله ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾ الآية [الحديد: ٢٧] فوبخهم على ترك التمادي فيما دخلوا فيه، ولهذا قال ابن عمرو حين ضعف عن القيام بما كان التزمه: يا ليتني قبلت رخصة رسول الله - ﷺ -. وقد\n_________\n= والحاكم في \"معرفة علوم الحديث\" ص: ٩٥ - ٩٦، والقضاعي في \"مسند الشهاب\" ٢/ ١٨٤ (١١٤٧)، والبيهقي في \"سننه\" ٣/ ١٨، وعبد الكريم القزويني في \"التدوين\" ١/ ٢٣٧ - ٢٣٨ من طريق أبي عقيل محمد بن المتوكل، عن محمد بن سوقة، عن محمد بن المنكدر، عن جابر مرفوعًا به.\nقال الحاكم: حديث غريب الإسناد والمتن، وقال الهيثمي في \"المجمع\" ١/ ٦٢: فيه: يحيى بن المتوكل؛ وهو كذاب.\nورواه البيهقي في \"الشعب\" ٣/ ٤٠١ - ٤٠٢ (٣٨٨٥)، وابن الجوزي في \"العلل المتناهية\" ٢/ ٣٣٦ (١٣٧٥) من طريق محمد بن سوقة، عن محمد بن المنكدر، عن عائشة مرفوعًا به.\nورواه ابن المبارك (١١٧٨) من طريق محمد بن سوقة، عن ابن المنكدر مرسلًا.\nقال البخاري في \"التاريخ\" ١/ ١٠٣: المرسل أصح.\nوللحديث طريق أخرى من حديث ابن عمرو بن العاص، رواه ابن المبارك (١٣٣٤)، والبيهقي في \"السنن\" ٣/ ١٩، وفي \"الشعب\" ٣/ ٤٠٢ (٣٨٨٦) عن عبد الله مرفوعًا به.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٢٤٨٠).\n(^١) سيأتي برقم (٥٨٦١) كتاب: اللباس، باب: الجلوس على الحصير ونحوه، ورواه مسلم (٧٨٢) كتاب: صلاة المسافرين، باب: فضيلة العمل الدائم من قيام الليل وغيره، و(٢٨١٨) كتاب: صفة الجنة والنار، باب: لن يدخل أحد الجنة بعمله بل برحمة الله تعالى. من حديث عائشة.\n(^٢) يأتي برقم (٦٤٦٥).","vol":"13","page":455},{"text":"جاء في رواية أخرى تأتي في باب: صوم داود: \"إنك إذا فعلت ذَلِكَ هجمت له العين\" (^١). أي: غارتا ودخلتا وهجمت على الضرر دفعة واحدة، والهجم: أخذ الشيء بسرعة، وهجمت على القوم: دخلت عليهم، ويحتمل أن يكون هجمت بغلبة النوم وكثرة السهر.\nوقوله: \"بحسبك\" أي: يكفيك أن تصوم ثلاثة أيام.\nوفي رواية: \"صم من كل عشرة يومًا\" (^٢) وقد علل صيامها بأنه يعادل صيام الدهر كله، وسيأتي الكلام على ذَلِكَ. والسين ساكنة، أي: يكفيك ما ذكرته. ونقل ابن التين عن بعض العلماء أن صيامها حسن ما لم يعيِّنْها، وليس فيها تشبه بالفرض إذا لم يعين أيامًا من الشهر، مثل قصد أيام البيض فقد كرهه مالك، وقال: ما هذا ببلدنا، وقال: الأيام كلها لله، وكره أن يجعل على نفسه صوم يوم يوفيه أو شهر (^٣)، قال عنه ابن وهب: وإنه لعظيم أن يجعل على نفسه صوم يوم يوفيه أو شهر كالفرض، ولكن يصوم إذا شاء ويفطر إذا شاء، وذكر علي بن الفضل المقدسي في رسالة مالك إلى هارون أنه أمره بصيامها، وقال: بلغني عن رسول الله - ﷺ - أنه قال: \"ذَلِكَ صيام الدهر\" (^٤) إلا أنه\n_________\n(^١) يأتي قريبًا برقم (١٩٧٩).\n(^٢) رواه النسائي في \"المجتبى\" ٤/ ٢١٢، وفي \"الكبرى\" ٢/ ١٣٠، وأحمد ٢/ ٢٢٤.\n(^٣) انظر: \"المنتقى\" ٢/ ٧٧.\n(^٤) هذا الحديث رواه أحمد ٤/ ١٩، ٥/ ٣٤، ٣٥، والدارمي ٢/ ١٠٩٣ (١٧٨٨)، والبزار كما في \"كشف الأستار\" (١٠٥٩) من حديث معاوية بن قرة، عن أبيه مرفوعًا: \"صيام ثلاثة أيام من كل شهر، صيام الدهر وإفطاره\".\nقال المنذري في \"الترغيب والترهيب\" ٢/ ٨٢: إسناده صحيح، وقال الهيثمي في \"المجمع\" ٣/ ١٩٦: رجاله رجال الصحيح.\nوصححه الألباني في \"الصحيحة\" (٢٨٠٦).","vol":"13","page":456},{"text":"تكلم في إسنادها -أعني: الرسالة- وهي مذكورة في \"سنن الكجي\" وهو ثقة إمام، وادعى الباجي أنه روى في إباحة تعمدها أحاديث لا تثبت، وفي \"صحيح مسلم\" عن (معاذة) (^١)، قلت لعائشة: أكان رسول الله - ﷺ - يصوم من كل شهر ثلاثة أيام؟ قالت: نعم. قلت: فمن أي شهر كان يصوم؟ قالت: ما كان يبالي من أي الشهر كان يصوم (^٢).\nقال: واختلف القائلون بإباحة تعمد صومها على أربعة أقوال في تعيينها: فقال ابن حبيب: كان أبو الدرداء يصوم أول يوم واليوم العاشر والعشرين (^٣).\nقال: وبلغني أن هذا كان صوم مالك، رواها ابن حبيب. قال الباجي: فيه نظر؛ لأن رواية ابن حبيب، عن مالك فيها ضعف ولو صحت، إذ أن المعنى أن هذا مقدار صوم مالك، فأما أن يتحرى صيامها، فالمشهور عن مالك منعه (^٤).\nوقال سحنون: يصوم أوله. واختاره الشيخان [أبو محمد و] (^٥) الحسن؛ لأنه لا يدري ما يمنعه من فعل ذَلِكَ من مرض، أو موت أو غير ذَلِكَ.\nوفي الترمذي قال أبو ذر: قال لي رسول الله - ﷺ -: \"إذا صمت من الشهر ثلاثة أيام فصم ثلاث عشرة وأربع عشرة وخمس عشر\" ثم\n_________\n(^١) في الأصل: (معاذ) والصواب ما أثبتنا كما في مصادر التخريج.\n(^٢) مسلم (١١٦٠) كتاب: الصيام، باب: استحباب صيام ثلاثة أيام من كل شهر …\n(^٣) انظر \"المنتقى\" ٢/ ٧٧.\n(^٤) \"المنتقى\" ٢/ ٧٧.\n(^٥) زيادة يقتضيها السياق، فالمشهور أن الشيخين في المالكية يطلق على أبي محمد عبد الله بن أبي زيد القيرواني وأبي الحسن علي القابسي.","vol":"13","page":457},{"text":"حسنه (^١)، وقال الشيخ أبو إسحاق في \"زاهيه\": أفضل صيام التطوع أول يوم من الشهر من العشر الأول وحادي عشرة وحادي عشريه.\nوقوله: \"فصم صيام نبي الله داود ولا تزد عليه\" وقال في الباب بعده: \"لا أفضل من ذَلِكَ\" (^٢)، وقال: \"صم وأفطر\"، وقال: \"لا صام من صام الأبد\" مرتين (^٣)، وقال فيمن صام الأبد: \"لا صام ولا أفطر\" أخرجاه (^٤).\nاستدل بهذا من منع صوم الدهر من خمسة أوجه:\nقوله: \"ولا تزد\" \"صم وأفطر\"، \"لا أفضل من ذَلِكَ\"، دعاؤه على من صامه، أنه في معنى من لم يؤجَرْ لقوله: \"لا صام ولا أفطر\" لأنه أمسك ولا أجر له.\nومعنى: \"لا صام من صام الأبد\": أنه لم يصم يومًا ينتفع به، وتكون (لا) بمعنى لم، كقوله: ﴿فَلَا صَدَّقَ وَلَا صَلَّى (٣١)﴾ [القيامة: ٣١] وقوله: \"وأي عبدٍ لك لا ألما\" (^٥) ويحتمل أنه دعا ليرجع عن ذَلِكَ، وأجاز\n_________\n(^١) الترمذي (٧٦١) كتاب: الصوم.\nورواه أيضًا النسائي ٤/ ٢٢٢، وأحمد ٥/ ١٦٢، والطيالسي ١/ ٣٨١ (٤٧٧)،\nوالحميدي ١/ ٢٢٧ (١٣٦)، وابن خزيمة ٣/ ٣٠٢ - ٣٠٣ (٢١٢٨)، وابن حبان ٨/ ٤١٤ - ٤١٦ (٣٦٥٥ - ٣٦٥٦)، والبيهقي ٤/ ٢٩٤، والخطيب في \"تالي التلخيص\" ٢/ ٤٢٨ (٢٥٧)، والمزي في \"التهذيب\" ٣١/ ٣١٨. والحديث صححه المصنف -﵀- في \"البدر المنير\" ٥/ ٧٥٣، وكذا رمز السيوطي لصحته في \"الجامع الصغير\" كما في \"الفيض\" ١/ ٥٠٧ (٧٣٥)، وحسنه الألباني في \"الإرواء\" (٩٤٧).\n(^٢) يأتي برقم (١٩٧٦).\n(^٣) يأتي برقم (١٩٧٧).\n(^٤) قلت: قول المصنف -﵀- عن هذا الحديث: أخرجاه، فيه نظر، فالحديث انفرد مسلم بإخراجه (١١٦٢) من حديث أبي قتادة.\n(^٥) رواه الترمذي (٣٢٨٤) كتاب: تفسير القرآن، باب: ومن سورة والنجم، والبزار =","vol":"13","page":458},{"text":"مالك، وابن القاسم، وأشهب في \"المجموعة\" صيامه.\nقال ابن حبيب: إنما النهي إذا صام فيه ما نهي عنه (^١)، وهو مذهب\nسائر الفقهاء إلا الظاهرية، فإنهم أثموا فاعله عمدًا بظاهر أحاديث النهي عنه (^٢)، وقد صح أنه قال: \"إني أصوم وأفطر فمن رغب عن سنتي فليس مني\" (^٣)، وعندنا أن صومه غير العيد والتشريق مكروه لمن خاف ضررًا أو فوت حق، ومستحب لغيره.\nواحتج من لم يكرهه بقوله تعالى: ﴿فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ﴾ [البقرة: ١٨٤] وبقوله - ﵇ - حكاية عن الله تعالى: \"إلا الصوم فإنه لي\" (^٤).\nقال الداودي: وإنما صار صيام يوم ويوم أفضل؛ لأنه أبقى لقوة الجسم وإذا استمر صار عادة.\n_________\n= كما في \"كشف الأستار\" (٢٢٦٢)، والحاكم ١/ ٥٤، ٢/ ٤٦٩، والبيهقي في \"السنن\" ١٠/ ١٨٥، وفي \"الشعب\" ٥/ ٣٩٢ - ٣٩٣ (٧٠٥٥ - ٧٠٥٦). عن ابن عباس مرفوعًا.\nقال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه، وقال الهيثمي في \"المجمع\" ٧/ ١٥٥: رجاله رجال الصحيح. وصححه الألباني في \"صحيح الجامع\" (١٤١٧).\nورواه الحاكم ١/ ٥٥، ٤/ ٢٤٥، والبيهقي في \"السنن\" ١٠/ ١٨٥، وفي \"الشعب\" ٥/ ٣٩٣ (٧٠٥٧).\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٧٧.\n(^٢) انظر \"المحلى\" ٧/ ١٢.\n(^٣) سيأتي برقم (٥٠٦٣) كتاب: النكاح، باب: الترغيب في النكاح، ورواه مسلم (١٤٠١) كتاب: النكاح، باب: استحباب النكاح لمن تاقت … من حديث أنس.\n(^٤) سبق برقم (١٩٠٤)، ورواه مسلم (١١٥١) من حديث أبي هريرة.","vol":"13","page":459},{"text":"<span data-type='title' id=toc-1475>٥٦ - باب صَوْمِ الدَّهْرِ</span>\n١٩٧٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَبْدَ اللهِ بْنَ عَمْرٍو قَالَ: أُخْبِرَ رَسُولُ اللهِ - ﷺ - أَنِّي أَقُولُ: وَاللهِ لأَصُومَنَّ النَّهَارَ، وَلأَقُومَنَّ اللَّيْلَ مَا عِشْتُ. فَقُلْتُ لَهُ: قَدْ قُلْتُهُ بِأَبِي أَنْتَ وَأُمِّي. قَالَ: \"فَإِنَّكَ لَا تَسْتَطِيعُ ذَلِكَ، فَصُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، وَصُمْ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ، فَإِنَّ الحَسَنَةَ بِعَشْرِ أَمْثَالِهَا، وَذَلِكَ مِثْلُ صِيَامِ الدَّهْرِ\". قُلْتُ: إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ. قَالَ: \"فَصُمْ يَوْمًا وَأَفْطِرْ يَوْمَيْنِ\". قُلْتُ: إِنِّى أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ. قَالَ: \"فَصُمْ يَوْمًا وَأَفْطِرْ يَوْمًا، فَذَلِكَ صِيَامُ دَاوُدَ - ﵇ - وَهْوَ أَفْضَلُ الصِّيَامِ\". فَقُلْتُ: إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ. فَقَالَ النَّبِيُّ - ﷺ -: \"لَا أَفْضَلَ مِنْ ذَلِكَ\". [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٤/ ٢٢٠]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: أُخْبِرَ رَسُولُ اللهِ - ﷺ - أَنِّي أَقُولُ: والله لأَصُومَنَّ النَّهَارَ، وَلأَقُومَنَّ اللَّيْلَ مَا عِشْتُ. إلى آخر الحديث. وفي آخره، \"لا صام من صام الأبد\" مرتين.\nوقد أخرجه مسلم أيضًا (^١).\nوفيه: أن التألي على الله تعالى في أمر لا يجد منه سعة ولا إلى غيره سبيلًا منهي عنه، كما نهى رسول الله - ﷺ - عبد الله بن عمرو عما تألى فيه من قيام الليل وصيام النهار، وكذا من حلف: لا يتزوج، ولا يأكل، ولا يشرب، فهذا كله غير لازم عند أهل العلم؛ لقوله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾ [التحريم: ١] والذي حلف ألَّا ينكح أن ينكح، كذلك سائر المحرجات الشاملة مباح له إتيان ما حلف عليه، وعليه كفارة يمين.\n_________\n(^١) مسلم (١١٥٩).","vol":"13","page":460},{"text":"وفيه: أن التعمق في العبادة والإجهاد للنفس مكروه؛ لقلة صبر البشر على التزامها، لاسيما في الصيام الذي هو إضعاف للجسم، وقد رخص الله تعالى فيه في السفر لإدخال الضعف على من تكلف مشقة الحلِّ والترحال، فكيف إذا انضاف ذَلِكَ إلى من كلفه الله قتال أعدائه الكافرين؛ حَتَّى تكون كلمة الله هي العليا!؟ (^١) ألا ترى أنه - ﵇ - قال ذَلِكَ في الحديث عن داود (وكان لا يفر إذا لاقى) (^٢): أي أنه أبقى لنفسه قوة؛ لئلا يضعف نفسه عند المدافعة واللقاء، وقد كره قوم من السلف صوم الدهر، روي ذَلِكَ عن ابن عمر، وابن مسعود، وأبي ذر، وسليمان، وعن مسروق، وابن أبي ليلى، وعبد الله بن شداد،\n_________\n(^١) قال ابن القيم ﵀: سافر رسول الله - ﷺ - في رمضان، فصام وأفطر، وخير الصحابة بين الأمرين، وكان يأمرهم بالفطر إذا دنوا من عدوهم ليتقووا على قتاله. فلو اتفق مثل هذا في الحضر، وكان في الفطر قوة لهم على لقاء عدوهم، فهل لهم الفطر؛ فيه قولان: أصحهما دليلًا: أن لهم ذلك وهو اختيار ابن تيمية، وبه أفتى العساكر الإسلامية لما لقوا العدو بظاهر دمشق، ولا ريب أن الفطر لذلك أولى من الفطر لمجرد السفر، بل إباحة الفطر للمسافر تنبيه على إباحته في هذِه الحالة، فإنها أحق بجوازه؛ لأن القوة هناك تختص بالمسافر، والقوة هنا له وللمسلمين؛ ولأن مشقة الجهاد أعظم من مشقة السفر؛ ولأن المصلحة الحاصلة بالفطر للمجاهد أعظمُ من المصلحة بفطر المسافر؛ ولأن الله تعالى قال: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾ [الأنفال: ٦٠]. والفطر عند اللقاء، من أعظم أسباب القوة. اهـ. \"زاد المعاد\" ٢/ ٥٢ - ٥٣.\nقلت: وحول هذا المعنى روى مسلم (١١٢٠) من حديث أبي سعيد الخدري قال: سافرنا مع رسول الله - ﷺ - إلى مكة ونحن صيام قال: فنزلنا منزلًا فقال رسول الله - ﷺ -: \"إنكم قد دنوتم من عدوكم والفطر أقوى لكم\" فكانت رخصة فمنا من صام\nومنا من أفطر، ثم نزلنا منزلًا آخر فقال: \"إنكم مصبحو عدوكم والفطر أقوى لكم فأفطروا … \".\n(^٢) الحديث الآتي (١٩٧٧)، ورواه مسلم (١١٥٩/ ١٨٦ - ١٨٧).","vol":"13","page":461},{"text":"وعمرو بن ميمون، واعتلوا بقوله في صيام داود: \"لا أفضل من ذَلِكَ\" وغيره كما سلف، وقالوا: إنما نهى عن صوم الأبد لما في ذَلِكَ من الإضرار بالنفس، والحمل عليها في منعها من الغذاء الذي هو قوامها وقوتها على ما هو أفضل من الصوم كصلاة النافلة وقراءة القرآن والجهاد وقضاء حق الزور والضيف، وقد أخبر الشارع بقوله: في صوم داود: \"وكان لا يفر إذا لاقى\" أن من فضل صومه على غيره إنما كان من أجل أنه لا يضعف عن القيام بالأعمال التي هي أفضل من الصوم، وذلك بثبوته لحرب الأعداء عند التقاء الزحوف وتركه الفرار منهم؛ فكان إذا قضى لصوم داود بالفضل على غيره من معاني الصيام، قد بين أن كل من كان صومه لا يورثه ضعفًا عن أداء الفرائض. وعمَّا هو أفضل من صومه ذَلِكَ من ثقل الأعمال وهو صحيح الجسم غير مكروه له صومه ذَلِكَ، وكل من أضعفه صومه النفل عن أداء شيء من الفرائض فغير جائز له صومه، بل هو محظور عليه، فإن لم يضعفه عنها عما هو أفضل منه من النوافل فإن صومه مكروه وإن كان غير آثم.\nوكان ابن مسعود يقل الصوم، فقيل له في ذَلِكَ قال: إني إذا صمت ضَعُفْتُ عن الصلاة وهي أحب إليَّ منه (^١). وكان أبو طلحة لا يكافي يصوم على عهد رسول الله - ﷺ - من أجل الغزو، فلما توفي ما رأيته يفطر إلا يوم فطر وأضحى (^٢).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٣١٠ (٧٩٠٣)، وابن سعد ٩/ ١٥، والطبراني ٩/ ١٧٥ - ١٧٦ (٨٨٧٥)، والبيهقي في \"الشعب\" ٢/ ٣٥٤ (٢٠١٨). وقال الهيثمي ٥/ ٢٥٧: رجاله رجال الصحيح.\n(^٢) سيأتي برقم (٢٨٢٨) كتاب: الجهاد والسير، باب: من اختار الغزو على الصوم من حديث أنس.","vol":"13","page":462},{"text":"وصححه الحاكم (^١)، وقد سرد ابن عمر الصيام قبل موته بسنتين (^٢)، وسرده أبو الدرداء، وأبو أمامة الباهلي، وعبد الله بن عمرو، وحمزة بن عمرو، وعائشة، وأم سلمة، وأسماء بنت الصديق، وعبد الله وعروة ابنا الزبير، وأبو بكر بن عبد الرحمن، وابن سيرين، وقالوا: من أفطر الأيام المنهي عن صومها فليس بداخل فيما نهي عنه من صوم الدهر، وحمل بعضهم النهي عنه لمن تضرر به، وأيده برواية أبي قلابة: أن امرأةً صامت حَتَّى ماتت؛ فقال - ﵇ -: \"لا صامت ولا أفطرت\" (^٣) ومن صام حَتَّى بلغ به الصوم هذا الحد فلا شك أنه بصومه ذَلِكَ آثم.\nوفي \"صحيح ابن حبان\" من حديث أبي موسى الأشعري مرفوعًا: \"من صام الدهر ضيقت عليه جهنم\" وضم أصابعه هكذا على تسعين (^٤)\n_________\n(^١) \"المستدرك\" ٣/ ٣٥٣.\nقلت: وهذا قصور في العزو من المصنف -﵀- لأن الحديث بتمامه في \"صحيح البخاري\" كما سبق.\nومما يؤخذ على الحاكم أيضًا أنه قال بعد روايته للحديث: صحيح على شرط مسلم ولم يخرجاه، وهذا مما يؤخذ عليهما، فالحديث في \"صحيح البخاري\" كما مر.\nقال الحافظ في \"الفتح\" ٦/ ٤٢: هذا الحديث يؤخذ فيه على الحاكم أن أصله في البخاري فلا يستدرك. اهـ. بتصرف.\n(^٢) رواه ابن أبي شيبة ٢/ ٣٢٩ (٩٥٦٤).\n(^٣) رواه معمر بن راشد ١١/ ٢٩٢ (٢٠٥٧١).\n(^٤) \"صحيح ابن حبان\" ٨/ ٣٤٩ (٣٥٨٤) كتاب: الصوم، باب: صوم الدهر، ورواه أحمد ٤/ ٤١٤، والطيالسي ١/ ٤١٤ (٥١٦)، وابن أبي شيبة ٢/ ٣٢٨ (٩٥٥٤)، والبزار في \"البحر الزخار\" ٨/ ٦٨ (٣٠٦٣)، والعقيلي في \"الضعفاء\" ٢/ ٢١٩، والبيهقي في \"سننه\" ٤/ ٣٠٠، وفي \"الشعب\" ٣/ ٤٠٣ - ٤٠٤ (٣٨٩١) من طريق الضحاك بن يسار عن أبي تميمة الهجيمي، عن أبي موسى الأشعري مرفوعًا به.\nقال الهيثمي في \"المجمع\" ٣/ ١٩٣: رجاله رجال الصحيح. =","vol":"13","page":463},{"text":"قيل: هو مدح، وقيل: ذم كما أوضحته في \"التحفة\". وفي ابن ماجه بإسناد فيه ابن لهيعة من حديث ابن عمر مرفوعًا: \"صام نوح الدهر إلا يومين الأضحى والفطر\" (^١).\n_________\n= ورواه البزار ٨/ ٦٧ (٣٠٦٢)، والرويا في ١/ ٣٦٨ (٥٦١)، وابن خزيمة ٣/ ٣١٣\n(٢١٥٤ - ٢١٥٥) من طريق قتادة عن أبي تميمة عن أبي موسى الأشعري مرفوعًا به.\nورواه الطيالسي ١/ ٤١٤ (٥١٥)، وابن أبي شيبة ٢/ ٣٨٢ (٩٥٥٣)، وعبد بن حميد ١/ ٤٩٤ (٥٦٢)، والبيهقي ٤/ ٣٠٠ من طريق قتادة، عن أبي تميمة، عن أبي موسى موقوفًا.\nقال العقيلي: لا يصح مرفوعًا، وقال العراقي في \"تخريج الإحياء\" ١/ ١٨٩ (٧٥٤): رواه أحمد والنسائي في \"الكبرى\" وابن حبان، وحسنه أبو علي الطوسي.\nوالحديث صححه الألباني بطرقه المرفوعة والموقوفة في \"الصحيحة\" (٣٢٠٢).\nقلت: للعلماء في تأويل قوله: ضيقت عليه جهنم، قولان:\nالأول: أن تضيق عليه جهنم فلا يدخلها جزاء لصومه.\nالثاني: أن يكون إذا صام الأيام التي نهى النبي - ﷺ - عن صومها فتعمد مخالفة الرسول - ﷺ - أن يكون ذلك عقوبة لمخالفة الرسول - ﷺ -. وهذان القولان قالهما البزار في \"البحر\" ٨/ ٦٩، وابن خزيمة ٣/ ٣١٣ نقلًا عن المزني.\nوعاب ابن حزم على من قال بالقول الأول، فقال: من نوادرهم قولهم: معناه: ضيقت عليه جهنم حتى لا يدخلها، وهذِه لكنة وكذب، أما اللكنة فإنه لو أراد هذا لقال: ضيقت عنه، ولم يقل: عليه، وأما الكذب فإنما أورده رواته كلهم على التشديد والنهي عن صومه اهـ. \"المحلى\" ٧/ ١٦.\nوأورد ابن القيم هذين القولين في \"الزاد\" ٢/ ٨٣، ومال إلى ترجيح القول الثاني، وهو الذي ذكره ورجحه الحافظ في \"الفتح\" ٤/ ٢٢٢، وكذا الألباني في تعليقه على \"صحيح ابن خزيمة\".\n(^١) ابن ماجه (١٨١٤) كتاب؛ الصيام، باب: صيام نوح - ﵇ -، ورواه البيهقي في \"الشعب\" ٣/ ٣٨٨ (٣٨٤٦)، والمزي في \"التهذيب\" ٣٢/ ١٢١ - ١٢٢ من طريق ابن لهيعة عن ابي قنان، عن يزيد بن رباح أبي فراس أنه سمع عبد الله بن عمرو قال: قال رسول الله - ﷺ - … الحديث. =","vol":"13","page":464},{"text":"فرع:\nقال القاضي والمتولي: صوم داود أفضل من صوم الدهر، وفي كلام غيرهما إشارة إلى تفضيل السرد وتخصيص هذا بابن عمرو ومن في معناه تقديره لا أفضل من هذا في حقك، يؤيد هذا أنه لم ينه حمزة بن عمرو عن السرد، ولو كان ما قاله لابن عمرو أفضل في حق كل الناس لأرشد حمزة إليه وبينه له.\nوقال الغزالي في \"الإحياء\" بعد أن قرر استحباب صوم الدهر: ودونه مرتبة أخرى وهي صوم نصفه (^١). كذا ذكر، وهو أشد على النفس، ومن لا يقدر على ذَلِكَ فليصم ثلاثة، وهو أن يصوم يومًا ويفطر يومين، فإذا صام ثلاثة من أول الشهر، وثلاثة من وسطه، وثلاثة من آخره فهو ثلث واقع في الأوقات الفاضلة، فإن صام الاثنين والخميس والجمعة فهو قريب من الثلث.\n_________\n= قال البوصيري في \"المصباح\" ٢/ ٧٢: إسناد ضعيف لضعف ابن لهيعة، وكذا ضعفه الألباني في \"الضعيفة\" (٤٥٩)، وقال: ثم إن الحديث لو صح، لم يجز العمل به؛ لأنه من شريعة من قبلنا وهي ليست شريعة لنا على ما هو الراجح عندنا، لاسيما وقد ثبت النهي عن صيام الدهر في غير ما حديث عنه - ﷺ - حتى قال - ﷺ -، في رجل يصوم الدهر: \"وددت أنه لم يطعم الدهر\". رواه النسائي بسند صحيح اهـ.\n(^١) \"الإحياء\" ١/ ٢٣٨.","vol":"13","page":465},{"text":"<span data-type='title' id=toc-1476>٥٧ - باب حَقِّ الأَهْلِ فِي الصَّوْمِ</span>\nرَوَاهُ أَبُو جُحَيْفَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٩٦٨]\n\n١٩٧٧ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، أَخْبَرَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، سَمِعْتُ عَطَاءً، أَنَّ أَبَا العَبَّاسِ الشَّاعِرَ أَخْبَرَهُ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عَمْرٍو ﵄: بَلَغَ النَّبِيَّ - ﷺ - أَنِّي أَسْرُدُ الصَّوْمَ وَأُصَلِّي اللَّيْلَ، فَإِمَّا أَرْسَلَ إِلَىَّ، وَإِمَّا لَقِيتُهُ، فَقَالَ: \"أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ وَلَا تُفْطِرُ، وَتُصَلِّى [وَلَا تَنَامُ]؟ فَصُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، فَإِنَّ لِعَيْنِكَ عَلَيْكَ حَظًّا، وَإِنَّ لِنَفْسِكَ وَأَهْلِكَ عَلَيْكَ حَظًّا\". قَالَ إِنِّي لأَقْوَى لِذَلِكَ. قَالَ: \"فَصُمْ صِيَامَ دَاوُدَ - ﵇ -\". قَالَ: وَكَيْفَ؟ قَالَ: \"كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَلَا يَفِرُّ إِذَا لَاقَى\". قَالَ مَنْ لِي بِهَذِهِ يَا نَبِيَّ اللهِ؟ قَالَ عَطَاءٌ: لَا أَدْرِي كَيْفَ ذَكَرَ صِيَامَ الأَبَدِ. قَالَ النَّبِيُّ - ﷺ -: \"لَا صَامَ مَنْ صَامَ الأَبَدَ\". مَرَّتَيْنِ. [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٤/ ٢٢١]\nرواه أبو جحيفة عن النبي - ﷺ -. هذا قد سلف مسندًا قريبًا (^١).\nثم ساق حديث عَبْدِ اللهِ بْنِ عَمْرٍو السالف، وفيه: \"وَإِنَّ لِنَفْسِكَ وَأَهْلِكَ عَلَيْكَ حَظًّا\".\nوفيه أبو العباس المكي الشاعر وهو السائب بن فروخ الأعمى والد العلاء.\nثم ترجم له:\n_________\n(^١) سلف برقم (١٩٦٨).","vol":"13","page":466},{"text":"<span data-type='title' id=toc-1477>٥٨ - باب صَوْمِ يَوْمٍ وَإِفْطَارِ يَوْمٍ</span>\n١٩٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُغِيرَةَ قَالَ: سَمِعْتُ مُجَاهِدًا عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو ﵄ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"صُمْ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ\". قَالَ: أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. فَمَا زَالَ حَتَّى قَالَ: \"صُمْ يَوْمًا وَأَفْطِرْ يَوْمًا\" فَقَالَ: \"اقْرَإِ القُرْآنَ فِي شَهْرٍ\". قَالَ إِنِّي أُطِيقُ أَكْثَرَ. فَمَا زَالَ حَتَّى قَالَ: \"فِي ثَلَاثٍ\". [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٤/ ٢٢٤]\nوفي سنده المغيرة، وهو ابن مقسِّم الكوفي، مات سنة ثلاث أو ست وثلاثين ومائة.\nو:","vol":"13","page":467},{"text":"<span data-type='title' id=toc-1478>٥٩ - باب صَوْمِ نبي الله دَاوُدَ - ﵇ </span>-\n١٩٧٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ قَالَ: سَمِعْتُ أَبَا العَبَّاسِ المَكِّيَّ -وَكَانَ شَاعِرًا وَكَانَ لَا يُتَّهَمُ فِي حَدِيثِهِ- قَالَ سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ العَاصِ ﵄ قَالَ قَالَ: لِي النَّبِيُّ - ﷺ -: \"إِنَّكَ لَتَصُومُ الدَّهْرَ، وَتَقُومُ اللَّيْلَ؟ \". فَقُلْتُ نَعَمْ. قَالَ: \"إِنَّكَ إِذَا فَعَلْتَ ذَلِكَ هَجَمَتْ لَهُ العَيْنُ وَنَفِهَتْ لَهُ النَّفْسُ، لَا صَامَ مَنْ صَامَ الدَّهْرَ، صَوْمُ ثَلَاثَةِ أَيَّامٍ صَوْمُ الدَّهْرِ كُلِّهِ\". قُلْتُ: فَإِنِّى أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. قَالَ: \"فَصُمْ صَوْمَ دَاوُدَ - ﵇ -، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَلَا يَفِرُّ إِذَا لَاقَى\". [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٤/ ٢٢٤]\n\n١٩٨٠ - حَدَّثَنَا إِسْحَاقُ الوَاسِطِيُّ، حَدَّثَنَا خَالِدٌ، [بْنُ عَبْدِ اللهِ] عَنْ خَالِدٍ [الحَذَّاءِ] عَنْ أَبِي قِلَابَةَ قَالَ: أَخْبَرَنِي أَبُو المَلِيحِ قَالَ: دَخَلْتُ مَعَ أَبِيكَ عَلَى عَبْدِ اللهِ بْنِ عَمْرٍو، فَحَدَّثَنَا أَنَّ رَسُولَ اللهِ - ﷺ - ذُكِرَ لَهُ صَوْمِي فَدَخَلَ عَلَيَّ، فَأَلْقَيْتُ لَهُ وِسَادَةً مِنْ أَدَمٍ، حَشْوُهَا لِيفٌ، فَجَلَسَ عَلَى الأَرْضِ، وَصَارَتِ الوِسَادَةُ بَيْنِى وَبَيْنَهُ، فَقَالَ: \"أَمَا يَكْفِيكَ مِنْ كُلِّ شَهْرٍ ثَلَاثَةُ أَيَّامٍ؟ \". قَالَ: قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: \"خَمْسًا\". قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: \"سَبْعًا\". قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: \"تِسْعًا\". قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: \"إِحْدَى عَشْرَةَ\". ثُمَّ قَالَ النَّبِيُّ - ﷺ -: \"لَا صَوْمَ فَوْقَ صَوْمِ دَاوُدَ - ﵇ - شَطْرَ الدَّهْرِ، صُمْ يَوْمًا، وَأَفْطِرْ يَوْمًا\". [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٤/ ٢٢٤]\nوذكره من طريقين عنه، وفيه أبو قلابة واسمه عبد الله بن زيد، وأبو المليح واسمه عامر بن أسامة.\nوقوله: (\"إنك إذا فعلت ذَلِكَ هجمت له العين\") سلف بيانه قريبًا (^١).\nوقوله: (نهتت) هو بالنون ثم هاء ثم مثناة فوق ثم أخرى مثلها،\n_________\n(^١) ورد بهامش الأصل: حرره في \"الكاشف\".","vol":"13","page":468},{"text":"ومعناها: ضعفت، ولأبي الهيثم: نهكت، وليست هذِه الكلمة معروفة في كلامهم حَتَّى \"الصحاح\"، كذا بخط الدمياطي في الحاشية، وقال ابن التين: ضبط بكسر التاء في بعض الروايات وبالفتح في بعضها، وأعجم التاء ثلاثًا، ثم قال: ولم يذكره أحد من أهل اللغة وإنما ذكره الهروي، وابن فارس بتاء معجمة باثنتين. قال ابن فارس: النهيت دون الزئير (^١). قال: وكذلك ذكر صاحب \"الصحاح\" (^٢). قال الهروي: نهت ينهت أي: صوت، والنهيت: صوت يخرج من الصدر شبيه بالزجر، وقال في رواية أخرى: نهكت (^٣)، ولا وجه له إلا أن يقرأ بضم النون، من نهكته الحمى إذا نقضته، وسلف عقب باب: ما يكره من ترك قيام الليل لمن كان يقومه: \"فإنك إذا فعلت ذَلِكَ هجمت عينك ونفهت نفسك\". ونفهت: أعيت وملَّت، وكذا في كتاب مسلم (^٤)، وذكره الهروي.\nوقال الداودي: قوله في داود - ﵇ - في \"ولا يفر إذا لاقى\" يريد أنه لم يتكلف من العمل ما يوهنه عن لقاء العدو. وقوله في الباب الأول: أسرد الصوم. أي: أديمه. وقوله: فإما أرسل إليَّ أو لقيته، الشك من عبد الله راويه، وسببه طول الزمن.\nوقوله: (\"أما يكفيك من الشهر صوم ثلائة أيام\") وسبق: \"صم يومًا وأفطر يومين\" (^٥)، وفي أخرى: وذكر خمسًا وسبعًا وتسعًا، وإحدى\n_________\n(^١) \"مجمل اللغة\" ٢/ ٨٤٥.\n(^٢) \"الصحاح\" ١/ ٢٦٩.\n(^٣) رواه اللالكائي في \"اعتقاد أهل السنة\" ٣/ ٤٣٧ (٦٥٦).\n(^٤) مسلم (١١٧٦).\n(^٥) سلف برقم (١٩٧٦).","vol":"13","page":469},{"text":"عشرة. فإما أن يكون اختصر المحدث في بعضها، أو حفظ بعضًا ونسي بعضًا، أو حدث عبد الله ببعضه تارة وبكماله أخرى.\nوقوله في باب: صوم الدهر: بأبي أنت وأمي، أي: أفديك بهما، وهذا من جملة توقيره وحقيق فدائه بالأنفس.\nوقوله: (\"إحدى عشرة\") هو الصواب، ووقع في رواية أبي الحسن بحذف الهاء، والصواب إثباتها، وكذا هو عند أبي ذر. وللأصيلى: أحد عشر بغير ياء.\nودخوله - ﵇ - على عبد الله، فيه زيارة المفضول وإكرامه، وإلقاء الوسادة له من باب التكريم، وتواضعه - ﵇ - وجلوسه بالأرض.\nوالأدم: الجلود. قال الداودي: الأدم: الجلد، والذي ذكره أهل اللغة: أن الأدم، بفتح الألف والدال: جمع أديم، وهو جمع نادر في أحرف، ومنه: أفيق وأفق، وأديم وأدم، وأهيب وأهب، زاد الهروي قضيم وقضم. قال: وهي الجلود البيض، ولم يذكر أنه نادر مثل ما ذكره الخطابي (^١)، والليف: جمع ليفة.\nوحق الأهل أن تبقى في نفسه قوة يمكنه معها الجماع، فإنه حق يجب للمرأة المطالبة به لزوجها عند بعض أهل العلم، كما لها المطالبة بالنفقة عليها؛ فإن عجز عن واحد منهما طلقت عليه بعد الأجل في ذَلِكَ، هذا قول أبي ثور وحكاه عن بعض أهل الأثر، ذكره ابن المنذر (^٢)، وجماعة الفقهاء على خلافه في الطلاق إذا عجز عن الوطء، وسيأتي الكلام في أحكام ذَلِكَ في موضعه من النكاح.\n_________\n(^١) \"غريب الحديث\" للخطابي ٢/ ٥٠٢.\n(^٢) انطر \"الإشراق\" ١/ ١٢٤.","vol":"13","page":470},{"text":"<span data-type='title' id=toc-1479>٦٠ - باب صِيَامِ أَيَّامِ البِيضِ: ثَلَاثَ عَشْرَةَ وَأَرْبَعَ عَشْرَةَ وَخَمْسَ عَشْرَةَ</span>\n١٩٨١ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَبُو التَّيَّاحِ قَالَ: حَدَّثَنِي أَبُو عُثْمَانَ عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: أَوْصَانِي خَلِيلِى - ﷺ - بِثَلَاثٍ: صِيَامِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَرَكْعَتَيِ الضُّحَى، وَأَنْ أُوتِرَ قَبْلَ أَنْ أَنَامَ. [انظر: ١١٧٨ - مسلم: ٧٢١ - فتح: ٤/ ٢٢٦]\nساق فيه حديث أَبِي هُرَيْرَةَ: أَوْصَانِي خَلِيلِي - ﷺ - بِثَلَاثٍ: صِيَامِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَرَكْعَتَيِ الضُّحَى، وَأَنْ أُوتِرَ قَبْلَ أَنْ أَنَامَ.\nوسلف في باب الضحى في الحضر (^١)، وأبو التياح اسمه: يزيد بن حميد.\nواعترض ابن بطال فقال: ليس في حديث أبي هريرة أن الثلاثة الاْيام التي أوصاه بها من كل شهر هي الأيام البيض كما ترجم له، وهي موجودة في حديث آخر من حديث عبيد الله بن عمرو الرقي، عن زيد بن أبي أُنيسة، عن أبي إسحاق السبيعي، عن جرير بن عبد الله البجلي، عن رسول الله - ﷺ - أنه قال: \"صيام ثلاثة أيام من كل شهر صيام الدهر أيام البيض صبيحة ثلاث عشرة وأربع عشرة وخمس عشرة\" (^٢).\n_________\n(^١) برقم (١١٧٨).\n(^٢) رواه بهذا الإسناد النسائي في \"المجتبى\" ٤/ ٢٢١، وفي \"الكبرى\" ٢/ ١٣٦ (٢٧٢٨)، وأبو يعلى ١٣/ ٤٩٢ (٧٥٠٤)، والطبراني في \"الكبير\" ٢/ ٣٥٦ (٢٤٩٩)، وفي \"الأوسط\" ٧/ ٢٩٨ - ٢٩٩ (٧٥٥٠)، وفي \"الصغير\" ٢/ ١٣٤ (٩١٣)، والبيهقي في \"الشعب\" ٣/ ٣٩٠ (٣٨٥٣)، والحديث أشار أبو زرعة إلى صحته، فقال فيما نقله عنه ابن أبي حاتم في \"العلل\" ١/ ٢٦٦ - ٢٦٧ (٧٨٥): =","vol":"13","page":471},{"text":"وروى شعبة، عن أنس بن سيرين، عن عبد الملك بن المنهال، عن أبيه قال: أمرني رسول الله - ﷺ - بالأيام البيض وقال: \"هو صوم الشهور\" (^١)، وروي من حديث عمر وأبي ذر مرفوعًا قال لأعرابي ذكر له أنه صائم: \"أين أنت عن الغرِّ البيض: ثلاث عشرة وأربع عشرة وخمس عشرة\"، رواه ابن عيينة، عن محمد بن عبد الرحمن مولى آل طلحة، عن موسى بن طلحة، عن رجل من بني تميم يقال له: ابن الحوتكية، عن عمر وأبي ذر (^٢). وممن كان يصوم أيام البيض من السلف عمر وابن مسعود وأبو ذر (^٣) ومن التابعين الحسن والنخعي، وسئل الحسن البصري لم صام الناس الأيام البيض؟ وأعرابي يسمع، فقال الأعرابي: لأنه لا يكون الكسوف إلا فيها ويحب الله أن لا يكون في السماء آية إلا كانت في الأرض عبادة (^٤). وكذا قال الطحاوي: إن\n_________\n= روي موقوفًا ومرفوعًا وهو أصح. وقال المنذري كما في \"صحيح الترغيب\" ١/ ٦٠٣: رواه النسائي بإسناد جيد، وقال الحافظ في \"الفتح\" ٤/ ٢٢٦: إسناده صحيح، وحسنه الألباني في \"صحيح الجامع\" (٣٨٤٩) وكذا في \"صحيح الترغيب \" (١٠٤٠).\n(^١) رواه النسائي ٤/ ٢٢٤، وابن ماجه (١٧٠٧) كتاب: الصيام، باب: ما جاء في صيام ثلاثة أيام من كل شهر، وأحمد ٤/ ١٦٥، وابن سعد ٧/ ٤٣، وابن حبان ٨/ ٤١١ - ٤١٢ (٣٦٥١)، والطبراني ١٩/ (٢٤)، وضعفه الألباني في \"ضعيف ابن ماجه\" (٣٧٥).\nووقع عند بعضهم: هو صوم الشهر، وعند البعض: صوم الدهر.\n(^٢) رواه النسائي ٤/ ٢٢٣، ٧/ ١٩٦ - ١٩٧، وأحمد ٥/ ١٥٠، وعبد الرزاق في \"المصنف\" ٤/ ٢٩٩ (٧٨٧٤)، ٤/ ٥١٦ - ٥١٧ (٨٦٩٣)، وابن خزيمة ٣/ ٣٠٢ (٢١٢٧)، والضياء ١/ ٤٢٠ - ٤٢١ (٢٩٩)، وانظر: \"الصحيحة\" (١٥٦٧).\n(^٣) رواه البيهقي ٤/ ٢٩٣.\n(^٤) \"شرح ابن بطال\" ٤/ ١٢٤ - ١٢٥. بتصرف.","vol":"13","page":472},{"text":"الكسوف يكون فيها دون غيرها، وقد أمرنا بالتقرب إلى الله تعالى بالصلاة والصيام وغير ذَلِكَ من فعل البر عند الكسوف وأمر بصيامها لذلك (^١).\nوقال غيره: كأن البخاري أراد بالترجمة أحاديث ليست على شرطه، واعترض عليه أيضًا ابن التين وقال: لم يأت بحديث وإنما ذكرها لأجل حديث أبي ذر في الترمذي (^٢)، وليس إسناده عنده بالقوي فأشار أن فيه حديثًا، وكذا ابن المنير، وقال: الأحوط للمتطوع أن يخصص الثلاث الذي في حديث أبي هريرة بهذِه الأيام؛ ليجمع بين ما صح وما نقل في الجملة وإن لم يبلغ مرتبة هذِه (^٣) الصحة (^٤) قلت: جاء في بعض طرق حديث أبي هريرة ذَلِكَ مصرحًا به فلا حاجة إلى هذا التخرص.\nأخرج الإمام أبو محمد عبد الله بن عطاء الإبراهيمي من حديث يونس بن يعقوب، عن أبيه، عن أبي صادق، عن أبي هريرة: أوصاني خليلي بثلاث: بالوتر قبل أن أنام، وأصلي الضحى ركعتين، وصوم ثلاثة أيام من كل شهر: ثلاث عشرة وأربع عشرة وخمس عشرة. وهي البيض. وجاء فيه أحاديث أخر منها عن معاوية بن قرة، عن أبيه مرفوعًا: \"صيام البيض صيام الدهر\" أخرجه الدارمي في \"مسنده\" (^٥). ومنها عن أبي ذر: أمرني النبي - ﷺ - بصيام ثلاثة أيام ثلاث عشرة\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٨١.\n(^٢) الترمذي (٧٦١) وقال حسن، وقال الألباني: حسن صحيح.\n(^٣) ورد بالهامش: كذا في ابن المنير: هذا في.\n(^٤) \"المتواري\" ص ١٣٤.\n(^٥) \"مسند الدارمي\" ٢/ ١٠٩٣ (١٧٨٨).\nوصححه ابن حبان ٨/ ٤١٣ (٣٦٥٢)، والألباني في \"الصحيحة\" (٢٨٠٦).","vol":"13","page":473},{"text":"وأربع عشرة وخمس عشرة. رواه الترمذي محسنًا (^١)، وفي لفظ: \"من كان منكم صائمًا فليصم الثلاثة البيض\" (^٢).\nومنها عن أبي هريرة مرفوعًا: \"صم أيام الغر\" وهو مؤكد لحديثه السالف، أخرجه يوسف بن حماد في \"الصوم\" له وابن حبان (^٣).\nومنها عن عمر: \"فهلا البيض ثلاثًا\"، واستشهد بأبي الدرداء وأبى ذر وعمار: أما سمعتم من النبي - ﷺ - يقول الحديث فقالوا: نعم (^٤).\nومنها عن عبد الملك بن قتادة، عن أبيه: أمرنا النبي - ﷺ - أن نصوم أيام البيض ثلاث عشرة وأربع عشرة وخمس عشرة قال: هي كهيئة الذكر، رواه النسائي (^٥).\nومنها له عن ابن عباس: كان - ﵇ - لا يفطر في أيام البيض في حضر (^٦).\nوروينا في كتاب \"الصيام\" للقاضي يوسف من حديث الحارث عن علي مرفوعًا: \"صوم شهر الصبر وثلاثة أيام من كل شهر صوم الدهر،\n_________\n(^١) الترمذي (٧٦١). وحسنه أيضًا الألباني في \"الإرواء\" (٩٤٧).\n(^٢) رواه الخطيب في \"تاريخ بغداد\" ١١/ ١٢٠، والضياء في \"المختارة\" ١/ ٤٢٢ (٣٠٠).\n(^٣) ابن حبان ٨/ ٤١٠ - ٤١١ (٣٦٥٠) كتاب: الصوم، باب: صوم التطوع. ورواه أيضًا النسائي ٤/ ٢٢٢، ٧/ ١٩٦، وفي \"الكبرى\" ٢/ ١٣٦ (٢٧٢٩)، ٣/ ١٥٥ (٤٨٢٢)، وأحمد ٢/ ٣٣٦، ٣٤٦، وصححه الألباني في \"الصحيحة\" (١٥٦٧).\n(^٤) رواه بنحوه البيهقي ٩/ ٣٢١.\n(^٥) النسائي ٤/ ٢٢٥. وضعفه الألباني في \"ضعيف النسائي\" (١٥٠).\n(^٦) النسائي ٤/ ١٩٨ - ١٩٩، وفي \"الكبرى\" ٢/ ١١٨ - ١١٩ (٢٦٥٤)، وانظر: \"الصحيحة\" (٥٨٠).","vol":"13","page":474},{"text":"ويذهب وحر الصدور\" (^١)، وفي حديث الأعرابي عن رسول الله - ﷺ - مثله (^٢)، وعن عثمان بن أبي العاصي مرفوعًا: \"صيام حسن ثلاثة أيام من الشهر\" أخرجه النسائي (^٣).\nومن الغرائب أنه - ﵇ - أمر بصيام ثلاثة أيام من كل شهر لما قدم المدينة ثم نسخ برمضان (^٤)، وحجة من اختار صيام الأيام البيض الآثار السالفة، واختار قوم من السلف صيام ثلاثة أيام من كل شهر غير معينة على ظاهر رواية حديث أبي هريرة في الباب.\nوروى معمر، عن الجريري، عن أبي العلاء بن الشخير أن أعرابيًّا سمع رسول الله - ﷺ - قال: \"صوم شهر الصبر وثلاثة أيام من كل شهر يذهبن كثيرًا من وغر الصدور\" (^٥).\nقال مجاهد: وغر الصدر: غشه (^٦).\n_________\n(^١) رواه البزار (١٠٥٥ - ١٠٥٦/ كشف)، وأبو يعلى ١/ ٣٤٦ (٤٤٢)، وقال الهيثمي في \"المجمع\" ٣/ ١٩٦: فيه: الحجاج بن أرطاة، وفيه كلام.\n(^٢) رواه أحمد ٥/ ٧٧ - ٧٨، وابن الجارود في \"المنتقى\" ٣/ ٣٤٩ (١٠٩٩)، وابن حبان ١٤/ ٤٩٨ - ٤٩٩ (٦٥٥٧)، وقال الهيثمي في \"المجمع\" ٣/ ١٩٦: رواه أحمد ورجاله رجال الصحيح.\n(^٣) النسائي ٤/ ٢١٩، ورواه أحمد ٤/ ٢٢، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٩٥ - ١٩٦ (١٥٤٢)، والرويانى ٢/ ٤٩٢ (١٥٢٢)، وابن حبان ٨/ ٤٠٩ - ٤١٠ (٣٦٤٩)، والطبراني ٩/ ٥٢ (٨٣٦٤)، وصححه الألباني في \"صحيح النسائي\" (١/ ٢٤).\n(^٤) رواه البيهقي ٤/ ٢٠١.\n(^٥) رواه بنحوه ابن حبان في \"صحيحه\" ١٤/ ٤٩٧ - ٤٩٨ (٦٥٥٧) من طريق مسلم بن إبراهيم عن قرة بن خالد عن أبي العلاء يزيد بن عبد الله بن الشخير، به.\n(^٦) رواه عبد الرزاق ٤/ ٢٩٨ (٧٨٧٢).","vol":"13","page":475},{"text":"وممن كان يصوم ثلاثة أيام من كل شهر ويأمر بهن: علي، ومعاذ، وأبو ذر، وأبو هريرة (^١)، وكان بعض السلف يختار الثلاثة من أول الشهر وهو الحسن البصري.\nوكان بعضهم يختار الاثنين والخميس وهي أم سلمة أم المؤمنين وقالت: إنه أمرها بذلك (^٢)، وكان بعضهم يختار السبت والأحد والاثنين، ومن الشهر الذي يليه الثلاثاء والأربعاء والخميس، ومن الشهر الذي يليه كذلك، وهي عائشة أم المؤمنين، وهو في الترمذي محسنًا (^٣).\nومنهم من كان يصوم آخر الشهر وهو النخعي، ويقول: هو كفارة لما مضى.\nفأما الذين اختاروا صوم الاثنين والخميس؛ فلحديث أم سلمة (^٤) وأخبار أخر رويت عن رسول الله - ﷺ -، وأن الأعمال تعرض على الله\n_________\n(^١) رواه البيهقي ٤/ ٢٩٣.\n(^٢) رواه أبو داود (٢٤٥٢). وقال الألباني في \"ضعيف أبي داود\" ٤٢٢/ ٣: منكر.\nوسيأتي قريبا زيادة تخريج لهذا الحديث.\n(^٣) الترمذي (٧٤٦) كتاب: الصوم، باب: ما جاء في صوم يوم الاثنين والخميس، ورواه أيضًا في \"الشمائل\" (٣٠٩). قال الحافظ في \"الفتح\" ٤/ ٢٢٧: وروي موقوفًا وهو أشبه، وصححه الألباني في \"مختصر الشمائل\" (٢٦٠).\n(^٤) رواه أبو داود (٢٤٥٢) كتاب: الصوم، باب: من قال الاثنين والخميس، والنسائي ٤/ ٢٢١، وأحمد ٦/ ٢٨٩، ٣١٠، وأبو يعلى ١٢/ ٣١٥ (٦٨٨٩)، ١٢/ ٣٢٦ (٦٨٩٨)، ١٢/ ٤١٦ (٦٩٨٢)، والطبرني ٢٣ (٣٩٧)، (١٠١٧)، والبيهقي ٤/ ٢٩٥، وفي \"شعب الإيمان\" ٣/ ٣٩٠ (٣٨٥٤). من طريق هنيدة الخزاعي، عن أمه قالت: دخلت على أم سلمة فسألتها عن الصيام فقالت: كان رسول الله - ﷺ - يأمرني أن أصوم ثلاثة أيام من كل شهر أولها الاثنين والخميس. وقال الألباني في \"ضعيف أبي داود\" (٤٢٢) منكر.","vol":"13","page":476},{"text":"فيهما فأحبوا أن تعرض أعمالهم عليه وهم صيام (^١).\nوأما مختار عائشة؛ فلئلا يكون من أيام السنة إلا قد صامته، وأما مختار الحسن؛ فلما رواه سفيان، عن عاصم بن بهدلة، عن زر، عن عبد الله بن مسعود قال: كان رسول الله - ﷺ - يصوم من غرة كل شهر ثلاثًا (^٢)، وصوب الطبري تصحيح كل الأخبار.\n_________\n(^١) منها ما رواه أبو داود (٢٤٣٦) كتاب: الصوم، باب: في صوم الاثنين والخميس، والنسائي ٤/ ٢٠١ - ٢٠٢، وأحمد ٥/ ٢٠٠، ٢٠١، ٢٠٤ - ٢٠٥، ٢٠٨ - ٢٠٩، والطيالسي ٢/ ٢٣ (٦٦٦)، وابن سعد ٤/ ٧١، والدارمي ٢/ ١٠٦٩ - ١٠٩٧ (١٧٩١)، والبزار في \"البحر الزخار\" ٧/ ٦٩ (٢٦١٧)، والنسائي في \"الكبرى\" ٢/ ١٤٧ - ١٤٨ (٢٧٨١ - ٢٧٨٣)، وأبو القاسم البغوي في \"مسند أسامة\" (٤٩)، وأبو نعيم في \"معرفة الصحابة\" ١/ ٢٢٥ (٧٧١)، وفي \"الحلية\" ٩/ ١٨، والبيهقي في \"سننه\" ٤/ ٢٩٣، وفي \"الشعب\" ٣/ ٣٧٧ - ٣٧٨ (٣٨٢٠)، وفي \"فضائل الأوقات\" (٢٩١)، والضياء في \"المختارة\" ٤/ ١٤٢ - ١٤٣ (١٣٥٦ - ١٣٥٨) من طرق عن أسامة بن زيد مرفوعًا. والحديث صححه الحافظ في \"الفتح\" ٤/ ٢٣٦.\nومنها: ما رواه الترمذي (٧٤٧) كتاب: الصوم، باب: ما جاء في صوم الاثنين والخميس، ورواه في \"الشمائل\" (٣٠٨)، وابن ماجه (٤٠١٧) كتاب: صيام يوم الاثنين والخميس، وأحمد ٢/ ٣٢٩، والدارمي ٢/ ١٠٩٨ (١٧٩٢) والمزي في \"التهذيب\" ٢٥/ ٢٠١ - ٢٠٢ من طريق سهيل بن أبي صالح، عن أبيه عن أبي هريرة مرفوعًا.\nقال البوصيري في \"المصباح\" ٢/ ٧٧: إسناده صحيح رجاله ثقات.\nوأصله في \"صحيح مسلم\" (٢٥٦٥) دون ذكر الصوم.\n(^٢) رواه أبو داود (٢٤٥٠) كتاب: الصوم، باب: في صوم الثلاث من كل شهر، والترمذي (٧٤٢) كتاب: الصوم، باب: ما جاء في صوم يوم الجمعة، وأحمد ١/ ٤٠٦، والبزار في \"البحر الزخار\" ٥/ ٢١٥ (١٨١٨)، وأبو يعلى ٩/ ٢٠٦ (٥٣٠٥)، وابن خريمة ٣/ ٣٠٣ (٩١٢٩)، وابن حبان ٨/ ٤٠٣ (٣٦٤١)، والبيهقي ٤/ ٢٩٤، والبغوي في \"شرح السنة\" ٦/ ٣٥٨ (١٨٠٣) من طريق شيبان بن عبد الرحمن، عن عاصم، عن زر، عن عبد الله بن مسعود به. =","vol":"13","page":477},{"text":"ولكن لما صحَّ عنه أنه اختار لمن أراد صوم الثلاثة أيام من كل شهر الأيام البيض، فالصواب اختيار ما اختار، وإن كان غير محظور عليه أن يجعل صوم ذَلِكَ ما شاء من أيام الشهر؛ إذ كان ذلك نفلًا لا فرضًا.\nفإن قلت: قد أسلفت أنه كان يصوم الاثنين، والخميس، والثلاثة من غرة الشهر، قلت: نعم، ولا يدل على أن الذي اختار للأعرابي من أيام البيض كما اختار وأن ذَلِكَ من فعله دليل على أن أمره له ليس بواجب وإنما هو ندب وأن لمن أراد من أمته صوم ثلاثة أيام من كل شهر يختار ما أحب من أيام الشهر؛ فيجعل صومه فيما اختار من ذَلِكَ كما كان - ﵇ - يفعله، فيصوم مرة الأيام البيض، ومرة غرة الهلال، ومرة الاثنين والخميس؛ إذ كان لأمته الاستنان به فيما لم يعلمهم أنه له خاص دونهم. وفي النسائي بإسناد صحيح من حديث جرير مرفوعًا: \"صيام ثلاثة أيام من كل شهر صيام الدهر، الأيام البيض صبيحة ثلاث عشرة وأربع عشرة وخمس عشرة \" (^١).\nقال القرطبي: كذا رُوِّيناه عن متقني شيوخنا برفع (أيام) و(صبيحة) على إضمار المبتدأ كأنه قال: أيام البيض عائدًا على ثلاثة أيام، و(صبيحة) ترفع على البدل من (أيام)، ومن خفض فيها فعلى البدل\n_________\n= ورواه النسائي ٤/ ٢٠٤، وفي \"الكبرى\" ٢/ ١٢٢ (٢٦٧٧) من طريق أبي حمزة، عن عاصم به.\nقلت: وقع عند بعضهم بزيادة: وقلما كان يفطر يوم الجمعة.\nقال النسائي: أبو حمزة هذا اسمه: محمد بن ميمون مروزي.\nوالحديث صححه ابن عبد البر في \"الاستذكار\" ١٠/ ٢٦٠ ونقل الحافظ في \"التلخيص\" ٢/ ٢١٦ تصحيح ابن عبد البر للحديث وسكت، فكأنما أقره على تصحيحه له، وقال الألباني في \"صحيح أبي داود\" (٢١١٦): إسناده حسن.\n(^١) تقدم تخريجه.","vol":"13","page":478},{"text":"من الأيام المذكورة (^١).\nوذكر الجواليقي فيما تخطئ فيه العامة من ذَلِكَ قولهم: الأيام البيض، يجعلون البيض وصفًا للأيام، والأيام كلها بيض وهو غلط، والصواب أن يقال: أيام البيض، أي: أيام الليالي البيض؛ لأن البيض صفة لها دون الأيام، ثم هذا الحديث مقيد لمطلق الثلاثة الأيام التي صومها كصوم الدهر، ويحتمل أن يكون - ﵇ - عينها؛ لأنها وسط الشهر وأعدله كما قال: \"خير الأمور أوساطها\" (^٢).\nواختلف في: أي أيام الشهر أفضل للصوم؟ فقالت جماعة من الصحابة والتابعين منهم عمر، وابن مسعود، وأبو ذر: صوم الأيام البيض أفضل، وقد سلف ذَلِكَ مبسوطًا. وفي حديث ابن عمر: كان - ﵇ - يصوم ثلاثة أيام من كل شهر أول اثنين والخميس الذي بعده والخميس الذي يليه (^٣)، وفي حديث عائشة عند مسلم: كان لا يبالي\n_________\n(^١) \"المفهم\" ٣/ ٢٣٣.\n(^٢) رواه ابن سعد ٧/ ١٤٢، وابن أبي شيبة ٧/ ١٨٧ (٣٥١١٨)، والبيهقي في \"الشعب\" ٥/ ٢٦١ - (٦٦٠١) عن حماد بن سلمة، عن ثابت، عن مطرف بن الشخير، قوله.\nورواه البيهقي ٣/ ٢٧٣ عن ابن وهب، عن عمرو بن الحارث، عن سعيد، عن هارون، عن كنانة الحديث وفي آخره قال عمرو: بلغني أن رسول - ﷺ - قال: \"أمرًا بين أمرين وخير الأمور أوساطها\".\nقال البيهقي: هذا منقطع، وقال الشوكاني في \"الفوائد\" (٩٥): رواه البيهقي معضلًا، وضعفه الألباني في \"ضعيف الجامع\" (١٢٥٢). وانظر: \"المقاصد الحسنة\" (٤٥٥)، و\"الضعيفة\" (٣٩٤٠).\n(^٣) رواه النسائي ٤/ ٢٢٠، وفي \"الكبرى\" ٢/ ١٣٥ (٢٧٢٢)، والبيهقي في \"الشعب\" ٣/ ٣٨٩ (٣٨٥١) من طريق شريك، عن الحر بن صباح عن ابن عمر به.\nورواه أبو يعلى ١٢/ ٣٢٦ (٦٨٩٨) من طريق الحسن بن عبيد الله عن الحر بن =","vol":"13","page":479},{"text":"من أي الشهر صام (^١). وحاصله ثلاثة أيام من كل شهر حيث صامها في أي وقت أوقعها كما قالت عائشة، واختلاف الأحاديث يدل على أنه لم يرتب على زمن بعينه من الشهر. ومن الغريب إبدال الخامس عشر بالثاني عشر مع أن الاحتياط صومه معه.\nفصل:\nقوله: (أوصاني خليلي) فيه: جواز قول الصاحب لرسول الله - ﷺ -، ذلك ولا يقول: أنا خليله لقوله: \"لو كنت متخذًا خليلا لتخذت أبا بكر خليلًا، ولكن إخوة الإسلام\" وقد تقدم (^٢).\nوقوله: \"وأن أُوتر قبل أن أنام\" قال الداودي: فيه جواز النفل بعد الوتر وتعجيل الوتر قبل القيام لما يخشى من غلبة النوم (^٣) (^٤).\n_________\n= الصباح، عن هنيدة الخزاعي، عن امرأته، عن أم سلمة قالت: قال لنا رسول الله - ﷺ -: \"صم من كل شهر ثلاثة أيام من أوله، الاثنين والخميس، والخميس الذي يليه\". وقال ابن أبي حاتم: سألت أبي وأبا زرعة عن حديث رواه شريك، عن الحر بن الصباح، عن ابن عمر أن النبي - ﷺ - كان يصوم من الشهر الاثنين، والخميس الذي يليه ثم الاثنين الذي يليه، فقالا: هذا خطأ، إنما هو الحر بن صباح، عن هنيدة بن خالد، عن امرأته، عن أم سلمة عن النبي - ﷺ - اهـ. \"علل ابن أبي حاتم\" ١/ ٢٣١ (٦٧١).\n(^١) مسلم (١١٦٠) كتاب: الصيام، باب: استحباب صيام ثلاثة أيام من كل شهر …\n(^٢) سيأتي برقم (٤٦٦)، كتاب: الصلاة، باب: الخوخة والممر في المسجد ورواه مسلم (٢٣٨٢) كتاب: فضائل الصحابة، باب: من فضائل أبي بكر الصديق.\n(^٣) ورد بهامش الأصل: آخر ٢ من ٧ من تجزئة المصنف.\n(^٤) ورد بهامش الأصل: ثم بلغ في الخمسين كتبه مؤلفه غفر الله له.","vol":"13","page":480},{"text":"<span data-type='title' id=toc-1480>٦١ - باب مَنْ زَارَ قَوْمًا فَلَمْ يُفْطِرْ عِنْدَهُمْ</span>\n١٩٨٢ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى قَالَ: حَدَّثَنِي خَالِدٌ -هُوَ: ابْنُ الحَارِثِ- حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ ﵁: دَخَلَ النَّبِيُّ - ﷺ - عَلَى أُمِّ سُلَيْمٍ، فَأَتَتْهُ بِتَمْرٍ وَسَمْنٍ، قَالَ\" \"أَعِيدُوا سَمْنَكُمْ فِي سِقَائِهِ، وَتَمْرَكُمْ فِي وِعَائِهِ، فَإِنِّى صَائِمٌ\". ثُمَّ قَامَ إِلَى نَاحِيَةٍ مِنَ البَيْتِ، فَصَلَّى غَيْرَ المَكْتُوبَةِ، فَدَعَا لأُمِّ سُلَيْمٍ، وَأَهْلِ بَيْتِهَا، فَقَالَتْ أُمُّ سُلَيْمٍ: يَا رَسُولَ اللهِ، إِنَّ لِي خُوَيْصَةً. قَالَ: \"مَا هِىَ؟ \". قَالَتْ: خَادِمُكَ أَنَسٌ. فَمَا تَرَكَ خَيْرَ آخِرَةٍ وَلَا دُنْيَا إِلَّا دَعَا لِي بِهِ، قَالَ: \"اللَّهُمَّ ارْزُقْهُ مَالًا وَوَلَدًا وَبَارِكْ لَهُ\". فَإِنِّي لَمِنْ أَكْثَرِ الأَنْصَارِ مَالًا. وَحَدَّثَتْنِي ابْنَتِي أُمَيْنَةُ أَنَّهُ دُفِنَ لِصُلْبِي مَقْدَمَ حَجَّاجٍ البَصْرَةَ بِضْعٌ وَعِشْرُونَ وَمِائَةٌ.\nحَدَّثَنَا ابْنُ أَبِي مَرْيَمَ أَخْبَرَنَا يَحْيَى قَالَ: حَدَّثَنِي حُمَيْدٌ، سَمِعَ أَنَسًا ﵁ عَنِ النَّبِيِّ - ﷺ -. [٦٣٣٤، ٦٣٤٤، ٦٣٧٨، ٦٣٨٠ - مسلم: ٢٤٨١ - فتح: ٤/ ٢٢٨] ذكر فيه حديث أَنَسٍ: دَخَلَ النَّبِيُّ - ﷺ - عَلَى أُمِّ سُلَيْمٍ، فَأَتَتْهُ بِتَمْرٍ وَسَمْنٍ، فقَالَ: \"أَعِيدُوا سَمْنَكُمْ فِي سِقَائِهِ، وَتَمْرَكُمْ فِي وِعَائِهِ، فَإِنِّى صَائِمٌ\". ثُمَّ قَامَ إِلَى نَاحِيَةٍ مِنَ البَيْتِ، فَصَلَّى غَيْرَ المَكْتُوبَةِ .. الحديث، وفي آخره: وقال: ابن أَبِي مَرْيَمَ، أنَا يَحْيَى بن أيوب، نا حُمَيْدٌ: سمعت أَنَسًا، عَنِ رسول الله - ﷺ -.\nوفي بعض النسخ: حَدَّثَنَا ابن أبي مريم، وهو من أفراده، وهو من رواية الآباء عن الأبناء فإن فيه: وحدثتني ابنتي أمينة أنه دفن لصلبي مقدم الحجاج البصرة بضع وعشرون ومائة وفيه تصنيف للحافظ أبي بكر الخطيب (^١)، وفي رواية محمد بن عبد الله الأنصاري، عن حميد:\n_________\n(^١) رواية الآباء عن الأبناء هي: أن يروي الراوي عن ابنه، ومثاله: ما رواه العباس بن عبد المطلب عن ابنه الفضل ﵄ أن رسول الله - ﷺ - جمع بين الصلاتين =","vol":"13","page":481},{"text":"ثلاثة وعشرون ومائة. ذكرها الخطيب في الكتاب المذكور، وعند ابن اللباد أن المجتمعين من ولد أنس وولد ولده عشرون ومائة.\nوفيه زيارة سيدنا رسول الله - ﷺ - لأم سليم؛ لأنها خالته من الرضاعة، كذا قال ابن التين. وقال ابن عبد البر: إحدى خالاته من النسب؛ لأن أم عبد الله سلمى بنت عمرو بن زيد بن أسد بن حراش ابن عامر بن غنم بن عدي بن النجار، وأم حرام بنت ملحان بن خالد بن زيد بن حرام بن جندب بن عامر بن غنم، وأنكره الدمياطي وقال: إنها خئولة بعيدة لا تثبت حرمة، ولا تمنع نكاحًا.\nوفي الصحيح: أنه - ﵇ - كان لا يدخل على أحد من النساء إلا على أزواجه إلا على أم سليم فقيل له في ذَلِكَ، فقال: \"أرحمها؛ قتل أخوها حرام معي\" (^١) فبين تخصيصها بذلك ولو كان ثم علة أخرى لذكرها؛ لأن تأخير البيان عن وقت الحاجة غير جائز. وهذِه العلة مشتركة بينها وبين أختها أم حرام، وليس في الحديث ما يدل على الخلوة بها فلعله كان ذَلِكَ مع ولد أو خادم أو زوج أو تابع، لكن العصمة قائمة به فلا حاجة إلى ذَلِكَ ولا حاجة إلى دعوى أن قتل حرام كان يوم بئر معونة في صفر سنة أربع (^٢)، ونزول الحجاب سنة خمس، فلعل دخوله عليها كان قبل ذَلِكَ؛ لما قلناه.\n_________\n= بالمزدلفة، ومن فوائد معرفة هذا النوع، ألا يظن أن هناك انقلابًا في السند. انظر: \"معرفة علوم الحديث\" ص: ٣١٣ - ٣١٤.\n(^١) سيأتي برقم (٢٨٤٤) كتاب: الجهاد والسير، باب: فضل من جهز غازيًا أو خلفه بخير، ورواه مسلم (٢٤٥٥) كتاب: فضالل الصحابة، باب: فضائل أم سليم. من حديث أنس.\n(^٢) انظر: \"الاستيعاب\" ١/ ٣٩٥ (٥١٥)، و\"سير أعلام النبلاء\" ١/ ٢٤١.","vol":"13","page":482},{"text":"وفيه أيضًا: رجوع الطعام إلى أهله إذا لم يقبله من قدم إليه إذا لم يكن في ذَلِكَ سوء أدب على باذله ومهديه، ولا نقيصة عليه، ولا يكون عودًا في الهبة.\nوقولها: (إن لي خويصة) هو بتشديد (الياء) (^١) تصغير خاصة مثل دابة ودويبة. وفيه حجة لمالك والكوفيين أن الصائم المتطوع لا ينبغي له أن يفطر بغير عذر ولا سبب يوجب الإفطار، وليس هذا الحديث بمعارض لإفطار أبي الدرداء حين زاره سلمان وامتنع منه إن لم يأكل معه، وهذِه علة للفطر؛ لأن للضيف حقًّا كما قال - ﵇ - (^٢).\nوفيه: أن الصائم إذا دعي إلى طعام فليدع لأهله بالبركة ويؤنسهم بذلك ويسرهم. وفيه: الإخبار عن نعم الله على الإنسان، والإعلام بمواهبه، وأن لا تجحد نعمه، وبذلك أمر الجليل في كتابه حيث قال: ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (١١)﴾ [الضحى: ١١].\n_________\n(^١) في الأصل: الصاد، والصواب ما أثبتناه.\n(^٢) من ذلك ما سيأتي برقم (٢٤٦١، ٦١٣٧)، ورواه مسلم (١٧٢٧) من حديث عقبة بن عامر قال: قلنا للنبي - ﷺ -: إنك تبعثنا، فننزل بقوم لا يقرونا .. الحديث، وفي آخره: \"فإن لم تفعلوا فخذوا منهم حق الضيف\".\nومن ذلك ما جاء في حديث أبي الدرداء وسلمان السالف (١٩٦٨) ففي بعض\nألفاظه كما عند الترمذي (٢٤١٣)، وابن خزيمة ٣/ ٣٠٩ (٢١٤٤): \"ولضيفك عليك حقا\".\nومن ذلك أيضا ما رواه أبو داود (١٣٦٩) عن عائشة أن النبي - ﷺ - بعث إلى عثمان بن مظعون فجاءه، فقال: \"يا عثمان أرغبت عن سنتي؟ \" وفيه: \"فاتق الله يا عثمان، فإن لأهلك عليك حقا، وإن لضيفك عليك حقا، وإن لنفسك عليك حقا، فصم وأفطر وصل ونم\".\nوالحديث صححه الألباني في \"صحيح أبي داود\" (١٢٣٩) وغير ذلك من الأحاديث.","vol":"13","page":483},{"text":"وفيه: أن تصغير اسم الرجل على معنى التعطف له والترحم عليه والمودة له، لا ينقصه ولا يحطه.\nوفيه: رد الهدية كما سلف ويخص الطعام من ذَلِكَ؛ لأنه إذا لم يعلم الناس حاجة فحينئذٍ يحمد رده، وإذا علم منهم حاجة فلا يرده ويبذله لأهله كما فعل - ﵇ - بأم سليم في غير هذا الحديث حين بعث هو وأبو طلحة أنسًا إليها؛ لتعد الطعام لرسول الله - ﷺ - وأصحابه.\nوفيه: التلطف بقولها: خادمك أنس.\nوفيه: سؤال خير الدنيا والآخرة حيث قال: فما ترك خير آخرة ولا دنيا إلا دعا لي به.\nوفيه: الدعاء بكثرة الولد والمال.\nوفيه: أن المال خير للمريد الكفاف،.\nوفيه: التصغير بمعنى الاختصاص، وقد سلف\nوفيه: التأريخ بولاية الأمراء لقوله: (مقدم حجاج البصرة) وكانت ولاية الحجاج سنة خمس وسبعين (^١)، وولد لأنس بعد ذَلِكَ وعاش ممن ولد له قبل قدومه وبعده، ومات سنة ثلاث وتسعين وهو آخر من توفي من الصحابة بالبصرة.\nوقوله: (بضع وعشرون ومائة)، قيل: البضع ما بين الثلاث إلى التسع، وقيل: ما بين الواحد إلى التسع، وقيل: ما دون الخمسة، وقد سلف ذَلِكَ. وقول ابن اللباد: وظاهر ما في البخاري (لصلبي)\nخلافه.\n_________\n(^١) انظر: \"البداية والنهاية\" ٩/ ١١.","vol":"13","page":484},{"text":"وقوله: (مقدم الحجاج) تريد إلى مقدمه فكأنما عدت من دفن قبل قدومه، ويحتمل أن يكون عُدَّ في البخاري من مات له قبل مقدمه، وعد غيره من اجتمع له أحياء من ولده وولد ولده (^١).\n_________\n(^١) ورد بهامش الأصل: وفائدة الطريق الثاني المعلق تصريح حميد بالسماع من أنس؛ لأنه مدلس.","vol":"13","page":485},{"text":"<span data-type='title' id=toc-1481>٦٢ - باب الصوم من آخر الشهر</span>\n١٩٨٣ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا مَهْدِيٌّ، عَنْ غَيْلَانَ. وَحَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا مَهْدِيُّ بْنُ مَيْمُونٍ حَدَّثَنَا غَيْلَانُ بْنُ جَرِيرٍ، عَنْ مُطَرِّفٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ﵄، عَنِ النَّبِيِّ - ﷺ -. أَنَّهُ سَأَلَهُ -أَوْ سَأَلَ رَجُلًا وَعِمْرَانُ يَسْمَعُ- فَقَالَ: \"يَا أَبَا فُلَانٍ، أَمَا صُمْتَ سَرَرَ هَذَا الشَّهْرِ؟ \". قَالَ: أَظُنُّهُ قَالَ: يَعْنِى رَمَضَانَ -قَالَ الرَّجُلُ: لَا يَا رَسُولَ اللهِ. قَالَ: \"فَإِذَا أَفْطَرْتَ فَصُمْ يَوْمَيْنِ\". لَمْ يَقُلِ الصَّلْتُ: أَظُنُّهُ يَعْنِي رَمَضَانَ. قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ ثَابِثٌ، عَنْ مُطَرِّفٍ، عَنْ عِمْرَانَ، عَنِ النَّبِيِّ - ﷺ -: \"مِنْ سَرَرِ شَعْبَانَ\". [مسلم: ١١٦١ - فتح: ٤/ ٢٣٠]\nذكر فيه حديث عِمْرَانَ بْنِ حُصَيْنٍ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ سَأَلَهُ -أَوْ سَأَلَ رَجُلًا وَعِمْرَانُ يَسْمَعُ- فَقَالَ: \"يَا أَبَا فُلَانٍ، أَمَا صُمْتَ سَرَرَ هَذَا الشَّهْرِ؟ \". قَالَ: أَظُنُّهُ قَالَ: يَعْنِي رَمَضَانَ - قَالَ الرَّجُلُ: لَا يَا رَسُولَ اللهِ. قَالَ: \"فَإِذَا أَفْطَرْتَ فَصُمْ يَوْمَيْنِ\". لَمْ يَقُلِ الصَّلْتُ: -وهو شيخ البخاري- أَظُنُّهُ يَعْنِي رَمَضَانَ، وَقَالَ ثَابِثٌ، عَنْ مُطَرِّفٍ، عَنْ عِمْرَانَ، عَنِ النَّبِيِّ - ﷺ -: \"مِنْ سَرَرِ شَعْبَانَ\".\nقال أبو عبد الله: وشعبان أصح.\nهذا الحديث أخرجه مسلم بلفظ: \"هل صمت من سرر هذا الشهر شيئًا؟ \" يعني: شعبان. من طريقين عن مطرِّف، وهو الصواب (^١).\nوقوله: (وقال ثابت) أخرجه مسلم عن هداب بن خالد، ثنا حماد بن\n_________\n(^١) مسلم (١١٦١) كتاب: الصيام، باب: استحباب صيام ثلاثة أيام من كل شهر.\nوورد بهامش الأصل: في مسلم قبل الطريقين اللتين أشار إليهما الشيخ طريق أصرح منهما من طريق مطرف: \"أصمت من سرر شعبان؟ \" وهذِه أصرح مما ذكره.","vol":"13","page":486},{"text":"سلمة، عن ثابت (^١)، وجه كونه صوابًا أن رمضان يتعين صوم جميعه.\nوذكر الحميدي في \"جمعه\" مقالة البخاري السالفة (^٢). وقال الخطابي: ذكر رمضان فيه وهم (^٣).\nو(سرر الشهر) بفتح السين وضمها، وعن الفراء: أنه أجود -أعني: الفتح- وسراره بالفتح والكسر، وفيه ثلاثة أقوال:\nأحدها: وهو قول أبي عبيد- لأنه آخر الشهر يستتر الهلال (^٤)، وبه قال عبد الملك بن حبيب: لثمان وعشرين ولتسع وعشرين، فإن كان تامًّا فليلة ثلاثين، وأنكره (^٥) غيره وقال: لم يأت في صوم آخر الشهر حض.\nثاتيها: أنه وسطه، وسرار كل شيء وسطه وأفضله، كأنه يريد الأيام الغر من وسطه.\nثالثها: وهو قول الأوزاعي وسعيد بن عبد العزيز: سرة الشهر أوله، وعن الأوزاعي أنه آخره، حكاهما الخطابي (^٦)، وحكاهما البيهقي عنه، وقال: الصحيح آخره (^٧)، ولم يعرف الأزهري سرة. وهو ثابت في مسلم من حديث عمران. وحديث البخاري دال للأول. وادعى ابن التين: أنه المشهور عند أهل اللغة. وحمل الحديث الخطابي على أن الرجل كان أوجبه على نفسه نذرًا فأمره بالوفاء، أو كان اعتاده فأمره بالمحافظة عليه.\n_________\n(^١) مسلم (١١٦١/ ١٩٩).\n(^٢) \"الجمع بين الصحيحين\" ١/ ٣٥٠.\n(^٣) \"أعلام الحديث\" ٢/ ٩٧٤.\n(^٤) \"غريب الحديث\" ١/ ٢٥١.\n(^٥) ورد تعليق في الأصل: يعنى أنكره على أبي عبيد.\n(^٦) \"أعلام الحديث\" ٢/ ٩٧٤، \"معالم السنن\" ٢/ ٨٤.\n(^٧) \"سنن البيهقي\" ٤/ ٢١١.","vol":"13","page":487},{"text":"قال: وإنما تأولناه للنهي عن تقدم رمضان بصوم يوم أو يومين (^١).\nوقال ابن التين عقبه: قال غيره: وجهه لمن يتحراه من رمضان، وحمل هذا على صومه تطوعًا لغير التحري.\nوفيه: دليل على ابن سلمة في منعه صومه تطوعًا، وعلى أصحاب داود حين منعوا صومه أصلًا. وقيل: يحتمل أن يكون جرى هذا جوابًا من رسول الله - ﷺ - لكلام تقدمه لم ينقل إلينا وقيل: أمره به ليودعه.\nوقوله: \"يا أبا فلان\" فيه: جواز الكنية.\nوقوله: \"فإذا أفطرت\" وقع في مسلم زيادة: \"رمضان\" (^٢). أي: منه حذفت، وهي مراده كقوله تعالى: ﴿وَاخْتَارَ مُوسَى قَوْمَهُ [الأعراف: ١٥٥] أي: من قومه، وقد جاء إثباتها في الدارمي (^٣). وأمره بصوم يومين حض على ملازمة عادة الخير؛ لكي لا تقطع، ولئلا يمضي على المكلف مثل شعبان ولم يصم منه شيئًا، فلما فاته صومه أمره بتداركه؛ ليحصل له أجره من الجنس الذي فوته على نفسه، ويظهر كما قال القرطبي: أنه لمزية شعبان، فلا يبعد أن يقال: إن صوم يوم منه كصوم يومين في غيره، ويشهد له كثرة صومه فيه أكثر من صيامه في غيره (^٤).\nوقال الطبري: من اختار صيامها من آخر الشهر فلكفارة ذنبه.\n_________\n(^١) \"أعلام الحديث\" ٢/ ٩٧٤.\n(^٢) مسلم (١١٦١).\n(^٣) \"سنن الدارمي\" ٢/ ١٠٩٠ (١٧٨٣) كتاب: الصوم، باب: الصوم من سرر الشهر.\n(^٤) \"المفهم\" ٣/ ٢٣٥.","vol":"13","page":488},{"text":"<span data-type='title' id=toc-1482>٦٣ - باب صَوْمِ يَوْمِ الجُمُعَةِ، وإِذا أَصْبَحَ صَائِمًا يَوْمَ الجُمُعَةِ فَعَلَيْهِ أَنْ يُفْطِرَ</span>\nيعني: إذا لم يصم قبله ولا يريد أن يصوم بعده.\n\n١٩٨٤ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَبْدِ الحَمِيدِ بْنِ جُبَيْرٍ، عَنْ مُحَمَّدِ بْنِ عَبَّادٍ قَالَ: سَأَلْتُ جَابِرًا ﵁: نَهَى النَّبِيُّ - ﷺ - عَنْ صَوْمِ يَوْمِ الجُمُعَةِ؟ قَالَ: نَعَمْ. زَادَ غَيْرُ أَبِي عَاصِمٍ: أَنْ يَنْفَرِدَ بِصَوْمهِ. [مسلم: ١١٤٣ - فتح: ٤/ ٢٣٢]\n\n١٩٨٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا يَصُومَنَّ أَحَدُكُمْ يَوْمَ الجُمُعَةِ إِلَّا يَوْمًا قَبْلَهُ أَوْ بَعْدَهُ\". [مسلم: ١١٤٤ - فتح: ٤/ ٢٣٢]\n\n١٩٨٦ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ ح. وَحَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَبِي أَيُّوبَ، عَنْ جُوَيْرِيَةَ بِنْتِ الحَارِثِ ﵂ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا يَوْمَ الجُمُعَةِ وَهْيَ صَائِمَةٌ فَقَالَ: \"أَصُمْتِ أَمْسِ؟ \". قَالَتْ: لَا. قَالَ \"تُرِيدِينَ أَنْ تَصُومِين غَدًا؟ \". قَالَتْ: لَا. قَالَ: \"فَأَفْطِرِي\".\nوَقَالَ حَمَّادُ بْنُ الجَعْدِ، سَمِعَ قَتَادَةَ: حَدَّثَنِي أَبُو أَيُّوبَ، أَنَّ جُوَيْرِيَةَ حَدَّثَتْهُ: فَأَمَرَهَا فَأَفْطرَتْ. [فتح: ٤/ ٢٣٢]\nذكر فيه ثلاثة أحاديث:\nأحدها: حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابن جُرَيْجٍ، عَنْ عَبْدِ الحَمِيدِ بْنِ جُبَيْرِ، عَنْ مُحَمَّدِ بْنِ عَبَّادٍ: سَألْتُ جَابِرًا: أنَهَى رسول الله - ﷺ - عنْ صَوْمِ يَوْمِ الجُمُعَةِ؟ قَالَ: نَعَمْ. زَادَ غَيْرُ أَبِي عَاصِمٍ: أَنْ يَنْفَرِدَ بِصَوْمهِ.\nثانيها: حديث أَبِي هُرَيْرَةَ قَالَ: سَمِعْتُ رسول الله - ﷺ - يَقُولُ: \"لَا يَصُومَنَّ أَحَدُكُمْ يَوْمَ الجُمُعَةِ إِلَّا يَوْمًا قَبْلَهُ أَوْ بَعْدَهُ\".\nثالثها: حَدَّثَنَا مُسَدَّد، ثَنَا يَحْيَى، عَنْ شُعْبَةَ. حَدَّثَنا مُحَمَّدٌ، ثَنَا غُنْدَرٌ،","vol":"13","page":489},{"text":"عن شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَبِي أَيُّوبَ، عَنْ جُوَيْرِيَةَ بِنْتِ الحَارِثِ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا يَوْمَ الجُمُعَةِ وَهْيَ صَائِمَةٌ، فَقَالَ: \"أَصُمْتِ أَمْسِ؟ \". قَالَتْ: لَا. قَالَ: \"تُرِيدِينَ أَنْ تَصُومي غَدًا؟ \". قَالَتْ: لَا. قَالَ: \"فَأَفْطِرِي\".\nوَقَالَ حَمَّادُ بْنُ الجَعْدِ، سَمِعَ قَتَادَةَ: حَدَّثَنِي أَبُو أَيُّوبَ (^١)، أَنَّ جُوَيْرِيَةَ حَدَّثَتْهُ: فَأَمَرَهَا فَأَفْطَرَتْ.\nالشرح: حديث جابر أخرجه مسلم إلى قوله: ورب هذا البيت (^٢).\nوغير أبي عاصم هو يحيى بن سعيد القطان كما بينه النسائي حيث قال: حَدَّثَنَا عمرو بن علي، عن يحيى، عن ابن جريج، أخبرني محمد بن عباد بن جعفر قلت لجابر: أسمعت رسول الله - ﷺ - نهى عن أن ينفرد يوم الجمعة بصوم؟ قال: إي ورب الكعبة (^٣). وكذا قال البيهقي.\nقوله: (زاد غير أبي عاصم) ذكرها يحيى بن سعيد القطان عن ابن جريج، إلا أنه قضى بإسناده فلم يذكر فيه عبد الحميد بن (جبير) (^٤).\nورواه الإسماعيلي، عن القاسم بن زكريا، عن عمرو بن علي، عن يحيى بن سعيد وأبي عاصم، عن ابن جريج، عن محمد .. الحديث، ثم قال: ذكر البخاري حديث أبي عاصم، عن ابن جريج، عن عبد الحميد، عن ابن (عباد) (^٥).\nوقد روينا من حديث أبي عاصم أيضًا كما قال يحيى: وتابعه فضيل بن سليمان وحفص بن غياث أيضًا، وكذا رواه عن ابن جريج\n_________\n(^١) ورد بالهامش: فائدة التعليق تصريح قتادة بالسماع من أبي أيوب.\n(^٢) مسلم (١١٤٣) كتاب: الصيام، باب: كراهية صيام يوم الجمعة منفردًا.\n(^٣) \"السنن الكبرى\" ٢/ ١٤١ (٢٧٤٧).\n(^٤) في الأصل: (جعفر). وانظر: \"سنن البيهقي\" ٤/ ٣٠٢.\n(^٥) في الأصل: حماد وهو خطأ. والمثبت من \"صحيح البخاري\"","vol":"13","page":490},{"text":"النضر بن شميل وحجاج، عند النسائى (^١). ورواه أبو سعيد محمد بن مبشر، عن ابن جريج، عن عبد الحميد: سمع محمد بن عباد -يعني: فيما ذكره البخاري قال: وليس أبو سعيد كهؤلاء.\nقلت: وفيه حمل منه على البخاري وليس بجيد؛ لأن ابن جريج رواه عنه -كما رواه البخاري- الجم الغفير، منهم ما رواه أبو قرة في \"سننه\" عن ابن جريج وهو من أثبت الناس فيه، فقال: ذكر ابن جريج: أخبرني عبد الحميد بن جبير أنه أخبره محمد بن عباد به. وكذا رواه الدارمي في \"مسنده\" عن أبي عاصم (^٢). ورواه أيضًا عن أبي عاصم، أبو موسى محمد بن المثنى، كما ساقه ابن أبي عاصم في كتاب \"الصيام\". ورواه مسلم من حديث عبد الرزاق، أنا ابن جريج به (^٣). ورواه علي بن المفضل المقدسي من حديث إبراهيم بن مرزوق، ثنا أبو عاصم.\nوحديث أبي هريرة أخرجه مسلم والأربعة (^٤). وفي رواية لمسلم: \"لا تختصوا ليلة الجمعة بقيام من بين الليالي، ولا تختصوا يوم الجمعة بصيام من بين الأيام إلا أن يكون في صوم يصومه أحدكم\" (^٥).\nوفي رواية للحاكم: \"يوم الجمعة عيد فلا تجعلوا يوم عيدكم يوم صيامكم إلا أن تصوموا قبله أو بعده\" (^٦)، وللنسائي من حديث أبي\n_________\n(^١) \"السنن الكبرى\" ٢/ ١٤٠ - ١٤١ (٢٧٤٦، ٢٧٤٨).\n(^٢) \"مسند الدارمي\" ٢/ ١٠٩٤ (١٧٨٩) كتاب: الصوم، باب: النهي عن الصيام يوم الجمعة.\n(^٣) مسلم (١١٤٣).\n(^٤) مسلم (١١٤٤)، أبو داود (٢٤٢٠)، الترمذي (٧٤٣)، النسائي في \"الكبرى\" ٢/ ١٤٢ (٢٧٥٦)، ابن ماجه (١٧٢٣).\n(^٥) مسلم (١١٤٤/ ١٤٨).\n(^٦) \"المستدرك\" ١/ ٤٣٧. =","vol":"13","page":491},{"text":"الدرداء مرفوعًا: \"يا أبا الدرداء، لا تختص الجمعة بصيام دون الأيام\"، الحديث (^١).\nوحديث جويرية من أفراده. ومحمد شيخ البخاري، ذكر أبو نعيم الأصبهاني في \"مستخرجه\" والإسماعيلي أنه ابن بشار بندار.\nقال الجياني: لم ينسبه أحد من شيوخنا في شيء من المواضع، ولعله محمد بن بشار، وإن كان محمد بن المثنى يروي أيضًا عن شعبة، زاد أبو نضر: ومحمد بن الوليد البسري أيضا روى عن غندر في \"الجامع الصحيح\" (^٢). وقال علي بن المفضل: الأقرب أنه بندار.\nوأبو أيوب اسمه يحيى بن مالك، ويقال: حبيب بن مالك العتكي المراغي نفسه، وحماد بن الجعد، ويقال: ابن أبي الجعد ضعفوه، وقال أبو حاتم: ما بحديثه بأس، وذكره عبد الغني في \"الكمال\" وقال: استشهد به البخاري بحديث واحد متابعة، ولم يذكر أن غيره أخرج\n_________\n= ورواه أيضًا أحمد ٢/ ٣٠٣، ٥٣٢، وإسحاق ١/ ٤٥١ (٥٢٤)، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٤٥٧ - ٤٥٨ (٢٥١٢)، وابن خزيمة ١/ ٣١٥ - ٣١٦ (٢١٦١)، والطحاوي ٢/ ٧٩ من طريق معاوية بن صالح، عن أبي بشر، عن عامر بن لدين الأشعري، عن أبي هريرة مرفوعًا به.\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه، إلا أن أبا بشر هذا لم أقف على اسمه، وليس بيان بن بشر ولا بجعفر بن أبي وحشية، وشاهد هذا بغير هذا اللفظ مخرج في الكتابين، وقال الذهبي: أبو بشر مجهول، وشاهده في الصحيحين. وقال الألباني في \"الضعيفة\" (٥٣٤٤): منكر.\nقلت: والشاهد الذي أشار إليه الحاكم والذهبي في الصحيحين هو حديث الباب (١٩٨٥).\n(^١) النسائي في \"الكبرى\" ٢/ ١٤١ - ١٤٢ (٢٧٥٢)، ورواه أحمد ٦/ ٤٤٤، وابن الجوزي في \"التحقيق\" ٢/ ١٠٥ (١١٦٧).\n(^٢) \"تقييد المهمل\" ٣/ ١٠٣٣ - ١٠٣٤.","vol":"13","page":492},{"text":"له (^١)، وأسقطه في \"الكاشف\" (^٢)، وفي النسائي من حديث ابن المسيب، عن عبد الله بن عمرو: أن رسول الله - ﷺ - دخل على جويرية بنت الحارث .. الحديث (^٣).\nوفي \"مسند أحمد\"، عن ابن عباس مرفوعًا: \"لا تصوموا يوم الجمعة وحده\" (^٤)، ومن حديث قتادة أيضًا (^٥).\nوفي الترمذي محسنًا من حديث ابن مسعود: قلَّ ما رأيت رسول الله\n_________\n(^١) حماد بن الجعد، قال ابن معين: ضعيف ليس بثقة، وليس حديثه بشيء، ولينه أبو زرعة، وضعفه النسائي.\nانظر: \"تهذيب الكمال\" ٧/ ٨٢٨ (١٤٧٥).\n(^٢) قلت: كذا قال، وتبعه العيني في \"عمدة القاري\" ٩/ ١٧٨!\nلكن وجدت الحافظ الذهبي قد ترجمه في \"الكاشف\" ١/ ٣٤٨ (١٢١٤) وأثبته فقال: حماد بن الجعد، عن قتادة وثابت، وعنه أبو داود الطيالسي وهدبة، لين. خت. اهـ.\nوالاعتذار عنهما فيما وقعا فيه بما قالاه محققا الكتاب فقالا: الترجمة على الحاشية، ووضع لها المصنف لحقًا، ولم تظهر في الصورة تماما. فيبدو أن المصنف -﵀- لم تظهر له هذِه الترجمة. والله أعلم.\n(^٣) \"سنن النسائي\" ٢/ ١٤٢ (٢٧٥٣).\n(^٤) \"مسند أحمد\" ١/ ٢٨٨. قال الهيثمي في \"المجمع\" ٣/ ١٩٩: فيه الحسين بن عبد الله بن عبيد الله، وثقه ابن معين، وضعفه الأئمة.\n(^٥) رواه ابن سعد ٧/ ٥٠٢، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٢٧٧ (٢٢٩٧)، والطحاوي ٢/ ٧٩، وابن قانع في \"معجم الصحابة\" ١/ ١٥٥، والطبراني ٢/ ٢٨١ (٢١٧٣)، وأبو نعيم في \"معرفة الصحابة\" ٢/ ٦١٣ (١٦٦٣)، والحاكم ٣/ ٦٠٨، وابن الجوزي في \"التحقيق\" ٢/ ١٠٥ (١١٧٠)، والمزي في \"التهذيب\" ٥/ ٥١١.\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه، وقال الحافظ في \"الفتح\" ٤/ ٢٣٤: إسناده صحيح، وعزاه للنسائي.","vol":"13","page":493},{"text":"- ﷺ - يفطر يوم الجمعة (^١). وقال أبو عمر: حديث صحيح (^٢). وقال ابن بطال: رواه شعبة، عن عاصم فلم يرفعه فهي علة فيه (^٣). قال أبو عمر: وروى ابن عمر أيضًا أنه قال: ما رأيت رسول الله - ﷺ - مفطرًا يوم جمعة قط (^٤). رواه ابن أبي شيبة من حديث ليث، عن عمير بن أبي عمير، عنه (^٥). قلت: ليث ضعيف.\nوعن ابن عباس أنه كان يصوم يوم الجمعة ويواظب عليه (^٦). ورواه ابن عباس أيضًا مرفوعًا أنه لم ير رسول الله - ﷺ - أفطر يوم جمعة قط، رواه ابن شاهين من حديث ليث، عن عطاء عنه (^٧). ومن حديث صفوان بن سليم، عن رجل من أشجع، عن أبي هريرة مرفوعًا: \"من صام يوم\nالجمعة أعطاه الله عشرة أيام من أيام الآخرة غرًا لا يشاكلهن أيام الدنيا\" (^٨).\n_________\n(^١) الترمذي (٧٤٢) وقد تقدم.\n(^٢) \"الاستذكار\" ١٠/ ٢٦٠.\n(^٣) \"شرح ابن بطال\" ٤/ ١٣١.\n(^٤) \"الا ستذكار\" ١٠/ ٢٦٠.\n(^٥) \"مصنف ابن أبي شيبة\" ٢/ ٣٠٤ (٩٢٦٠) كتاب: الصيام، باب: من رخص في صوم يوم الجمعة.\n(^٦) رواه ابن أبي شيبة ٢/ ٣٠٤ (٩٢٥٩) كتاب: الصوم، من رخص في صوم يوم الجمعة.\n(^٧) ابن شاهين فِي \"الناسخ والمنسوخ\" (٣٨٨) من حديث ليث، عن طاوس، عن ابن عباس، ومن هذا الطريق رواه البزار (١٠٧٠/ كشف)، وابن الجوزي في \"التحقيق\" (٢/ ١٠٦) (١١٧٣). قال الهيثمي ٣/ ٢٠٠: فيه: ليث بن أبي سليم، وهو ثقة ولكنه مدلس.\n(^٨) رواه البيهقي في \"الشعب\" ٣/ ٣٩٣ (٣٨٦٢ - ٣٨٦٣)، وفيه: \"كتب الله له عشرة أيام عددهن من أيام الآخرة\". وأورده المنذري في \"الترغيب والترهيب\" ٢/ ٨٠ =","vol":"13","page":494},{"text":"وفي \"الموضوعات\" للنقاش: \"من صام يوم الجمعة غفر له ذنوب خمسين سنة، ومن صام يوم السبت حرم الله لحمه على النار\".\nقال ابن شاهين: الأحاديث المصرحة بفضل صومه طريقها فيه اضطراب، ولا يدفع (فضل) (^١) صومه، وأما صومه - ﵇ - فيجوز أن يكون كما أمر لغيره، ويجوز أن يكون هو له دون غيره، كما كان يأمر بالإفطار في النصف من شعبان (^٢)، ويصوم هو شعبان كله (^٣)، قال: والحديث الأول خرج على وجه النهي عن التفرد بصيامه، فإذا انضاف إليه يوم قبله أو بعده خرج عن النهي ولا يكون طريقه النسخ (^٤).\nإذا تقرر ذلك: فاختلف العلماء في صوم يوم الجمعة، فنهت طائفة عن صومه إلا أن يصام قبله أو بعده على ما جاء في هذِه الأحاديث، روي ذلك عن أبي هريرة وسلمان وعلله علي وأبو ذر بأنه يوم عيد\nوطعام وشراب فلا ينبغي صيامه. وقد أسلفنا رواية الحاكم فيه، وهو قول ابن سيرين والزهري، وبه قال الشافعي وأحمد وإسحاق، ومنهم من قال: ليفطر ليقوى على الصلاة في ذلك اليوم والدعاء والذكر\n_________\n= (١٥٧٩) وقال: رواه البيهقي، عن رجل من جشم، عن أبي هريرة، وعن رجل من أشجع، عن أبي هريرة أيضًا، ولم يسم الرجلين، وقال الألباني في \"ضعيف الترغيب\" (٦٣٤): منكر.\n(^١) في هامش الأصل: لعله: عدم.\n(^٢) يشير إلى ما رواه أبو داود (٢٣٣٧) عن أبي هريرة مرفوعًا: \"إذا انتصف شعبان فلا تصوموا\".\nوالحديث صححه الألباني في \"صحيح أبي داود\" (٢٠٢٥).\n(^٣) يدل لذلك ما سلف برقم (١٩٧٠)، ورواه مسلم (١١٥٦/ ١٧٦) وانظر: \"الناسخ والمنسوخ\" لابن شاهين ص ٣٢٩.\n(^٤) \"الناسخ والمنسوخ\" ص ٣٢٨.","vol":"13","page":495},{"text":"بعدها. قال تعالى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾ [الجمعة: ١٠] وروى ذلك عن النخعي، كما قال ابن عمر: لا يصام يوم عرفة بعرفة من أجل الدعاء (^١). ومنهم من قال: الحكمة فيه لئلا يعتقد وجوبه وهو منقوض بالصوم المرتب كعرفة وغيرها، ومنهم من قال: إنه أفضل الأيام، فخشي افتراضه كقيام رمضان، فلما توفي رسول الله - ﷺ - صامه عمر ومنهم من قال: لئلا يلتزم الناس من تعظيمه ما التزمت اليهود في السبت وفيه نظر؛ لأن فيه وظائف حث الشارع عليها، وعبر بعضهم فيه عنه بأنه يوم يجب صومه على النصارى، ففي صومه تشبيه لهم.\nوقال الطحاوي بعد أن روى حديث أبي هريرة: \"إن يوم الجمعة عيدكم\" كره أن يقصد إلى يوم بعينه بصوم للتفرقة بينه وبين شهر رمضان وسائر الأيام؛ لأن فريضة الله في رمضان بعينه وليس كذلك\nسائر الأيام (^٢).\nوالمعتمد الأول أن معناه: التقوي على وظائفه، وإنما زالت الكراهة\nبصوم يوم معه لجبر ساقه فحصل من فتور أو تقصير في وظائف الجمعة بسبب صومه. وللشافعي قول أنه لا يكره إلا لمن كان إذا صامه منعه عن الصلاة التي لو كان مفطرًا لفعلها، رواه المزني في \"جامعه الكبير\". وفي لفظ: لا يتبين لي أنه نهى عن صومه إلا على الاختيار.\nقال ابن الصباغ: وحمل الشافعي أحاديث النهي على من كان الصوم يضعفه ويمنعه من الطاعة. وقال صاحب \"البيان\" -من\n_________\n(^١) انظر \"مصنف عبد الرزاق\" ٤/ ٢٧٩ (٧٨٠٣)، ٤/ ٢٨٠ (٧٨٠٥)، ٤/ ٢٨١ (٧٨١٠، ٧٨١١)، ٤/ ٢٨٢ (٧٨١٣)، \"روضة الطالبين\" ٢/ ٣٨٧، \"المغني\" ٤/ ٤٢٦ - ٤٢٧، \"مسائل أحمد برواية الكوسج\" ١/ ٢٩٣.\n(^٢) \"شرح معاني الآثار\" ٢/ ٧٩.","vol":"13","page":496},{"text":"أصحابنا- في كراهة إفراده بالصوم وجهان: المنصوص الجواز (^١). وقال الماوردي؛ مذهب الشافعي أن معنى نهي الصوم فيه أنه يضعف عن حضور الجمعة والدعاء فيها، فكل من يضعفه الصوم عن حضورها كان مكروهًا وإلا فلا بأس به، وقد داوم رسول الله - ﷺ - على صوم\nشعبان، ومعلوم أن فيه جمعات كان يصومها وكذلك رمضان فعلم أن معنى نهي الصوم فيه ما ذكرناه (^٢).\nوقال الغزالي في \"الإحياء\": يستحب الصوم في الأيام الفاضلة في الإسبوع، ثم ذكر الاثنين والخميس والجمعة، فلعله أراد الجمعة مع الخميس (^٣).\nولو أراد اعتكاف يوم الجمعة فهل يستحب له صومه ليصح اعتكافه بالإجماع، أو يكره لكونه أفرده بالصوم؟ فيه احتمالان، ويستثنى عندنا من النهي ما إذا وافق عادة له بأن نذر صوم يوم شفاء مريضه أو قدوم زيد أبدًا فوافق الجمعة. صرح به النووي في \"شرح المهذب\" (^٤).\nوأجازت طائفة صيامه، روي عن ابن عباس أنه كان يصومه ويواظب عليه (^٥).\nقال مالك في \"الموطأ\": لم أسمع أحدًا من أهل العلم ومن يقتدى به ينهي عنه. وصيامه حسن، ورأيت بعض أهل العلم يصومه وأراه كان يتحراه (^٦)، قيل: إنه كان محمد بن المنكدر.\n_________\n(^١) \"البيان\" ٣/ ٥٦١.\n(^٢) \"الحاوي الكبير\" للماوردي ٣/ ٤٧٨.\n(^٣) \"الإحياء\" ١/ ٢٣٧.\n(^٤) \"شرح المهذب\" ٦/ ٤٧٩.\n(^٥) انظر \"مصنف ابن أبي شيبة\" ٢/ ٣٠٤ (٩٢٥٩).\n(^٦) \"الموطأ\" ص ٢٠٧.","vol":"13","page":497},{"text":"قال ابن بطال: وأحاديث النهي أصح، ثم قال: وأكثر الفقهاء على الأخذ بأحاديث الإباحة؛ لأن الصوم عمل بر فوجب أن لا يمنع منه إلا بدليل لا معارض له (^١).\nقلت: وأي دليل أقوى من الأحاديث الصحيحة السالفة والمعارض لم يصح أو مؤول، وروى ابن القاسم عن مالك، أنه كره أن يجعل على نفسه صوم يوم مؤقت.\nقال ابن التين، عن بعضهم: يحتمل أن تكون هذِه رواية مالك في منع صوم يوم الجمعة، وأنصف الداودي فقال: لم يبلغ مالكًا الحديث بالمنع ولو بلغه لم يخالفه، قال: ولا يبالي صام الذي يليه قبله أو بعده؛ لأن من صام يوما سواه فقد صام قبله أو بعده؛ لأنه لم يقل اليوم الذي يليه. قال: وحديث جويرية يدل أن قبله يوم الخميس وبعده يوم السبت؛ لأنه قال لها: \"أصمت أمس؟ \" قالت: لا. قال: \"أفتريدين أن تصومي غدًا\" قالت: لا، ولم يسألها هل صامت قبل أمس؟ ولا هل تصومين بعد غد؟ وقال ابن التين: ورد في صومه أحاديث متفقة المعنى: حديث أبي هريرة وجويرية وطريق أبي هريرة الآخر يعني: عند مسلم (^٢)، وهي أحاديث صحيحة والتعلق بها واجب.\nفائدة: حديث أبي هريرة الذي سقناه عن مسلم احتج به جماعة من العلماء على كراهة الرغائب التي هي ليلة أول الجمعة في رجب (^٣)،\n_________\n(^١) \"شرح ابن بطال\" ٤/ ١٣١.\n(^٢) مسلم (١١٤٤).\n(^٣) قلت: روى ابن عساكر في \"تاريخ دمشق\" ١٠/ ٤٠٨ من طريق إبراهيم بن أبي يحيى عن أبي قعنب عن أبي أمامة الباهلي مرفوعًا: \"خمس ليال لا ترد فيهن الدعوة: أول ليلة من رجب، وليلة النصف من شعبان، وليلة الجمعة، وليلة الفطر وليلة النحر\". =","vol":"13","page":498},{"text":"وصلاة نصف شعبان (^١).\n_________\n= قال الألباني في \"ضعيف الجامع\" (٢٨٥٢)، وفي الضعيفة، (١٤٥٢): موضوع. وروى البيهقي في \"فضائل الأوقات\" (١١) من طريق خالد بن الهياج، عن أبيه، عن سليمان التيمي، عن أبي عثمان، عن سلمان الفارسي مرفوعًا: \"في رجب يوم وليلة من صام ذلك اليوم، وقام تلك الليلة كان كمن صام من الدهر مائة سنة، وقام مائة سنة\". وروى عبد الرزاق في \"المصنف\" ٤/ ٣١٧ (٧٩٢٧)، ومن طريقه البيهقي في \"شعب الإيمان\" ٣/ ٣٤٢ (٣٧١٣)، وفي \"فضائل الأوقات\" (١٤٩): أخبرني من سمع البيلماني يحدث عن أبيه، عن ابن عمر قال: خمس ليال لا ترد فيهن الدعاء: ليلة الجمعة، وأول ليلة من رجب. وليلة النصف من شعبان، وليلتي العيد. هكذا موقوفا.\nقال شيخ الإسلام في \"مجموع الفتاوى\" ٢٢/ ٢٣٤ في سياق الحديث عن البدعة: وكذلك لما أحدث الناس اجتماعا راتبا غير الشرعي، مثل الاجتماع على صلاة معينة: أول رجب. أو أول ليلة جمعة فيه، وليلة النصف من شعبان، فانكر ذلك علماء المسلمين. وقال أيضا ٢٣/ ١٣٤: صلاة الرغائب بدعة باتفاق أئمة الدين، لم يسنها رسول الله - ﷺ -، ولا أحد من خلفائه والحديث المروي فيها كذب بإجماع أهل المعرفة بالحديث، وكذلك الصلاة التي تذكر أول ليلة جمعة من رجب، وفي ليلة المعراج. فلا نزاع بين أهل المعرفة بالحديث أنه أحاديثه كلها موضوعة.\nوقال في موضع آخر ٢٣/ ٤١٤: صلاة الرغائب في أول جمعة من رجب. والألفية في أول رجب ونصف شعبان، وأمثال ذلك فهذا غير مشروع باتفاق أئمة الإسلام، ولا ينشئ مثل هذا إلا جاهل مبتدع. وقال في \"منهاج السنة النبوية\" ٧/ ٤٣٣ - ٤٣٤: ما يروى في صلاة الأسبوع. كصلاة يوم الأحد والاثنين، وما يروى من الصلاة المقدرة ليلة النصف، وأول ليلة جمعة من رجب ونحو ذلك كلها كذب.\nوقال شيخ الإسلام ابن القيم في \"المنار المنيف\" (١٦٧، ١٦٩): أحاديث صلاة الرغائب ليلة أول جمعة من رجب كلها كذب مختلق على رسول الله - ﷺ -.\nوحديث: \"لا تغفلوا عن أول جمعة من رجب، فإنها ليلة تسميها الملائكة الرغائب\"، حديث مكذوب. اهـ. بتصرف.\n(^١) ينظر المصادر السالف النقل منها فيما يخص أول جمعة في رجب وليلها. وينظر أيضا \"الضعيفة\" (٢١٣٢).","vol":"13","page":499},{"text":"<span data-type='title' id=toc-1483>٦٤ - باب هَلْ يَخُصُّ الأَيَّامِ مِنَ شَيْئًا</span>؟\n١٩٨٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قُلْتُ لِعَائِشَةَ ﵂: هَلْ كَانَ رَسُولُ اللهِ - ﷺ - يَخْتَصُّ مِنَ الأَيَّامِ شَيْئًا؟ قَالَتْ: لَا، كَانَ عَمَلُهُ دِيمَةً، وَأَيُّكُمْ يُطِيقُ مَا كَانَ رَسُولُ اللهِ - ﷺ - يُطِيقُ؟! [٦٤٦٦ - مسلم: ٧٨٣ - فتح: ٤/ ٢٣٥]\nذكر فيه حديث عَلْقَمَةَ قُلْتُ لِعَائِشَةَ: هَلْ كَانَ رَسُولُ اللهِ - ﷺ - يَخْتَصُّ مِنَ الأَيَّامِ شَيْئًا؟ قَالَتْ: لَا، كَانَ عَمَلُهُ دِيمَةً، وَأَيُّكُمْ يُطِيقُ مَا كَانَ رَسُولُ اللهِ - ﷺ - يُطِيقُ؟!\nمعناه: أنه كان لا يخص شيئًا من الأيام دائمًا ولا راتبًا إلا أنه كان أكثر صيامه في شعبان، وقد حضَّ على صوم يوم الاثنين والخميس، لكن كان صيامه على حسب نشاطه. فربما وافق الأيام التي رغب فيها وربما لم يوافقها.\nوفي أفراد مسلم عن معاذة العدوية أنها سألت عائشة: أكان رسول الله - ﷺ - يصوم من كل شهر ثلاثة أيام؟ قالت: نعم، فقلت لها: من أي أيام الشهر كان يصوم؟ قالت: لم يكن يبالي من أي أيام الشهر يصوم (^١).\nونقل ابن التين عن بعض أهل العلم: أنه يكره أن يتحرى يومًا من الأسبوع بصيام؛ لهذا الحديث. وهو قريب من تبويب البخاري.\nومعنى (ديمة): دائم، مثل الديمة من المطر.\n_________\n(^١) سبق تخريجه.","vol":"13","page":500},{"text":"<span data-type='title' id=toc-1484>٦٥ - باب صَوْمِ يَوْمِ عَرَفَةَ</span>\n١٩٨٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ مَالِكٍ قَالَ: حَدَّثَنِي سَالِمٌ قَالَ: حَدَّثَنِي عُمَيْرٌ -مَوْلَى أُمِّ الفَضْلِ- أَنَّ أُمَّ الفَضْلِ حَدَّثَتْهُ ح. وَحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ عُمَيْرٍ -مَوْلَى عَبْدِ اللهِ بْنِ العَبَّاسِ- عَنْ أُمِّ الفَضْلِ بِنْتِ الحَارِثِ، أَنَّ نَاسًا تَمَارَوْا عِنْدَهَا يَوْمَ عَرَفَةَ فِي صَوْمِ النَّبِيِّ - ﷺ - فَقَالَ بَعْضُهُمْ: هُوَ صَائِمٌ. وَقَالَ بَعْضُهُمْ: لَيْسَ بِصَائِمٍ. فَأَرْسَلَتْ إِلَيْهِ بِقَدَحِ لَبَنٍ وَهْوَ وَاقِفٌ عَلَى بَعِيرِهِ، فَشَرِبَهُ. [انظر: ١٦٥٨ - مسلم: ١١٢٣ - فتح: ٤/ ٢٣٦]\n\n١٩٨٩ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنَا ابْنُ وَهْبٍ -أَوْ قُرِئَ عَلَيْهِ- قَالَ: أَخْبَرَنِي عَمْرٌو، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ، عَنْ مَيْمُونَةَ ﵂، أَنَّ النَّاسَ شَكُّوا فِي صِيَامِ النَّبِيِّ - ﷺ - يَوْمَ عَرَفَةَ، فَأَرْسَلَتْ إِلَيْهِ بِحِلَابٍ وَهْوَ وَاقِفٌ فِي المَوْقِفِ، فَشَرِبَ مِنْهُ وَالنَّاسُ يَنْظُرُونَ. [مسلم: ١١٢٤ - فتح: ٤/ ٢٣٧]\nذكر فيه حديث أُمِّ الفَضْلِ (^١) وميمونة.\nأما حديث أم الفضل فقد سلف في الحج في باب: صوم يوم عرفة أيضًا (^٢)، وأما حديث ميمونة فأخرجه مسلم أيضًا (^٣)، وقد سلف فقهه هناك واضحًا، ووقع هنا وهناك عن عمير مولى أم الفضل، ووقع هنا عن عمير مولى عبد الله بن عباس، وأمُّ الفضلِ هي أم عبد الله بن عباس صار إليه ولاء مواليها.\n_________\n(^١) ورد بهامش الأصل: وأم الفضل اسمها لبابة بنت الحارث بن حزن الهلالية، أخت جويرية بنت الحارث. ولدت للعباس ستة رجال: الفضل وعبد الله ومعبد وعبيد الله وقثم وعبد الرحمن أسلمت كذا قال الكلبي وغيره. هي أول امراة أسلمت بعد خديجة ولها أخت يقال لها لبابة الصغيرة أم خالد بن الوليد أثبت لها صحبة الواقدي روى لها الجماعة، قال أبو عمر: وفي إسلامها نظر.\n(^٢) برقم (١٦٥٨).\n(^٣) مسلم (١١٢٤).","vol":"13","page":501},{"text":"وفيه: نظر الناس إلى فعله - ﵇ -؛ ليتأسوا به.\nوفيه: وقوفه بعرفة على البعير وشربه؛ ليعرف الناس فطره. والحلاب بكسر الحاء المهملة، والمحلب: ما يحلب فيه، قاله الهروي والداودي، وقال الخطابي: هو اللبن المحلوب، وقد يكون الإناء (^١).\nوفيه: الشرب في موقف عرفة.\n_________\n(^١) \"أعلام الحديث\" ٢/ ٩٨٢.","vol":"13","page":502},{"text":"<span data-type='title' id=toc-1485>٦٦ - باب صَوْمِ يَوْمِ الفِطْرِ</span>\n١٩٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عُبَيْدٍ -مَوْلَى ابْنِ أَزْهَرَ- قَالَ: شَهِدْتُ العِيدَ مَعَ عُمَرَ بْنِ الخَطَّابِ ﵁، فَقَالَ: هَذَانِ يَوْمَانِ نَهَى رَسُولُ اللهِ - ﷺ - عَنْ صِيَامِهِمَا: يَوْمُ فِطْرِكُمْ مِنْ صِيَامِكُمْ، وَاليَوْمُ الآخَرُ تَأْكُلُونَ فِيهِ مِنْ نُسُكِكُمْ.\n[قَالَ أبو عبدِ اللهِ: قَالَ ابن عُيَيَنَةَ: مَن قَالَ: مَولى ابن أزهرَ فَقَدْ أصَابَ، ومَن قَالَ: مَولى عبدِ الرحمنِ بنِ عوفٍ فقد أصابَ]. [٥٥٧١ - مسلم: ١١٣٧ - فتح: ٤/ ٢٣٨]\n\n١٩٩١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ ﵁ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ صَوْمِ يَوْمِ الفِطْرِ وَالنَّحْرِ، وَعَنِ الصَّمَّاءِ، وَأَنْ يَحْتَبِيَ الرَّجُلُ فِي ثَوْبٍ وَاحِدٍ. [انظر: ٣٦٧ - مسلم: ١٥١٢ - فتح: ٤/ ٢٣٩]\n\n١٩٩٢ - وَعَنْ صَلَاةٍ بَعْدَ الصُّبْحِ وَالعَصْرِ. [انظر: ٥٨٦ - مسلم: ٨٢٧ - فتح: ٤/ ٢٣٩]\nذكر فيه حديث أَبِي عُبَيْدٍ -مَوْلَى ابن أَزْهَرَ- قَالَ: شَهِدْتُ العِيدَ مَعَ عُمَرَ بْنِ الخَطَّابِ، فَقَالَ: هَذَانِ يَوْمَانِ نَهَى رَسُولُ اللهِ - ﷺ - عَنْ صِيَامِهِمَا: يَوْمُ فِطْرِكُمْ مِنْ صِيَامِكُمْ، وَاليَوْمُ الآخَرُ تَأكُلُونَ فِيهِ مِنْ نُسُكِكُمْ.\nقَالَ أبو عبدِ اللهِ: قَالَ ابن عُيَيَنَةَ: مَن قَالَ: مَولى ابن أزهرَ فَقَدْ أصَابَ، ومَن قَالَ: مَولى عبدِ الرحمنِ فقد أصابَ.\nوحديث أَبِي سَعِيدٍ: نَهَى رسول الله - ﷺ - عَنْ صَوْمِ يَوْمِ الفِطْرِ وَالنَّحْرِ، وَعَنِ الصَّمَّاءِ، وَأَنْ يَحْتَبِيَ الرَّجُلُ فِي ثَوْبٍ وَاحِدٍ. وعن صلاة بعد الصبح والعصر.","vol":"13","page":503},{"text":"حديث عمر أخرجه مسلم (^١)، وكذا حديث أبي سعيد (^٢)، وسلف ما فيه، وأخرج الأول في: الأدب، من حديث ابن المبارك، عن يونس، عن الزهري، وقال في آخره: وعن معمر، عن الزهري، عن أبي عبيد، نحوه (^٣).\nقال الطرقي: طريق معمر هذِه معطوف على طريق يونس فتكون على هذا القول متصلة غير معلقة.\nوفي أفراد مسلم من حديث عائشة: النهي عنهما (^٤)، وفي الترمذي مصححًا من حديث عقبة بن عامر مرفوعًا بلفظ: \"يوم عرفة، ويوم النحر، وأيام التشريق، عيدنا أهل الإسلام، وهي أيام أكل وشرب\" قال الحاكم: وهو على شرط مسلم (^٥).\nوقال أبو عمر: تفرد به موسى بن علي عن أبيه وما تفرد به ليس بالقوي وذكر يوم عرفة غير محفوظ، وهو قابل لصوم التمتع (^٦).\n_________\n(^١) مسلم (١١٣٧).\n(^٢) مسلم (١١٣٨).\n(^٣) يأتي برقم (٦٢٨٤) كتاب: الاستئذان، باب: الجلوس كيفما تيسر.\n(^٤) مسلم (١١٤٠) كتاب: الصيام، باب: النهي عن صوم يوم الفطر ويوم الأضحى.\n(^٥) الترمذي (٧٧٣) كتاب: الصوم، باب: ما جاء في كراهية الصوم في أيام التشريق، \"المستدرك\" ١/ ٤٣٤.\nورواه أيضًا أبو داود (٢٤١٩) كتاب: الصوم، باب: صيام أيام التشريق، والنسائي ٥/ ٢٥٢، وأحمد ٤/ ١٥٢، وابن خزيمة ٣/ ٢٩٢ (٢١٠٠)، وابن حبان ٨/ ٣٦٨ (٣٦٠٣)، والطبراني ١٧ (٨٠٣)، والبيهقي ٤/ ٢٩٨، والبغوي في \"شرح السنة\" ٦/ ٣٥١ (١٧٩٦).\nوصححه الألباني في \"صحيح أبي داود\" (٢٠٩٠).\n(^٦) \"التمهيد\" ٢١/ ١٦٣.","vol":"13","page":504},{"text":"وأما النسائي ترجم عليه باب: إفطار يوم عرفة بعرفة (^١)، وحمله البيهقي في \"فضائل الأوقات\" على الحاج (^٢)؛ وأجاب الطحاوي بأنه قد يجمع بين الأشياء المختلفة لقوله ﴿فَلَا رَفَثَ وَلَا فُسُوقَ﴾ الآية [البقرة: ١٩٧]. والرفث: الجماع يفسد الحج دون ما سواه (^٣).\nوأبدى الطبري سؤالًا فقال: لم لا يجعل النهي هنا كالنهي عن يوم الشك وأيام التشريق، وأنت تجيز صيام أيام التشريق قضاء عن واجب وتبيح صوم يوم الشك تطوعًا؟ ثم أجاب بأن الأمة قد أجمعت على تحريم صوم العيدين تطوعًا لا فريضة، وصحت الأخبار بصوم شعبان يوصله برمضان (^٤).\n_________\n(^١) \"السنن الكبرى\" ٢/ ١٥٣ قبل حديث رقم (٢٨١٤).\n(^٢) \"فضائل الأوقات\" ص ٤٠٨.\n(^٣) \"شرح معاني الآثار\" ٢/ ٧١ بتصرف.\n(^٤) قلت: صح منها حديثي عائشة وأم سلمة.\nحديث عائشة رواه أبو داود (٢٤٣١) كتاب: الصوم، باب: في صوم شعبان، والنسائي ٤/ ١٩٩، وأحمد ٦/ ١٨٨، وابن خزيمة ٣/ ٢٨٢ (٢٠٧٧)، والحاكم ١/ ٤٣٤، والبيهقي ٤/ ٢٩٢، وابن عبد البر في \"التمهيد\" ٢/ ٤١، والبغوي في \"شرح السنة\" ٦/ ٣٣٠ (١٧٧٩) من طريق معاوية بن صالح عن عبد الله بن أبي قيس سمع عائشة تقول: كان أحب الشهور إلى رسول الله - ﷺ - أن يصوم شعبان ثم يوصله برمضان.\nقال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه، وقال الألباني في \"صحيح أبي داود\" (٢١٠١): إسناده صحيح على شرط مسلم.\nوحديث أم سلمة رواه أبو داود (٢٣٣٦) كتاب: الصوم، باب: فيمن يصل شعبان برمضان، والترمذي (٧٣٦) كتاب: الصوم، باب: ما جاء في وصال شعبان برمضان، والنسائي ٤/ ١٥٠، ٢٠٠، وابن ماجه (١٦٤٨) كتاب: الصيام، باب: ما جاء في وصال شعبان برمضان، وأحمد ٦/ ٢٩٣ - ٢٩٤، ٣٠٠، ٣١١، وأبو يعلى ١٢/ ٤٠٥ (٢٩٧٠)، والطحاوي ٢/ ٨٢، والبيهقي ٢/ ٢١٠، والبغوي في =","vol":"13","page":505},{"text":"وقامت الحجة بأن الفاقد للهدي يصوم أيام التشريق فافترقا، وقول ابن عيينة السالف سببه أنهما اشتركا في ولائه، وأما الصلاة بعد العصر والصبح فسلف في بابه، وكذا اشتمال الصماء والاحتباء أيضًا.\n_________\n= \"شرح السنة\" ٦/ ٢٣٧ (١٧٢٠).\nقال الترمذي: حديث حسن، وقال في \"الشمائل\" ص: ١٣٤: إسناده صحيح، وقال الألباني في \"صحيح أبي داود\" (٢٠٢٤): إسناده صحيح على شرط الشيخين.","vol":"13","page":506},{"text":"<span data-type='title' id=toc-1486>٦٧ - باب الصَّوْمِ يَوْمَ النَّحْرِ</span>\n١٩٩٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، عَنْ عَطَاءِ بْنِ مِينَا قَالَ: سَمِعْتُهُ يُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: يُنْهَى عَنْ صِيَامَيْنِ وَبَيْعَتَيْنِ: الفِطْرِ وَالنَّحْرِ، وَالمُلَامَسَةِ وَالمُنَابَذَةِ. [انظر: ٣٦٨ - مسلم: ١٥١١ - فتح: ٤/ ٢٤٠]\n\n١٩٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا مُعَاذٌ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنْ زِيَادِ بْنِ جُبَيْرٍ قَالَ: جَاءَ رَجُلٌ إِلَى ابْنِ عُمَرَ ﵄ فَقَالَ: رَجُلٌ نَذَرَ أَنْ يَصُومَ يَوْمًا -قَالَ: أَظُنُّهُ قَالَ الاِثْنَيْنِ- فَوَافَقَ يَوْمَ عِيدٍ. فَقَالَ ابْنُ عُمَرَ: أَمَرَ اللهُ بِوَفَاءِ النَّذْرِ، وَنَهَى النَّبِيُّ - ﷺ - عَنْ صَوْمِ هَذَا اليَوْمِ. [٦٧٠٥، ٦٧٠٦ - مسلم: ١١٣٩ - فتح: ٤/ ٢٤٠]\n\n١٩٩٥ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ المَلِكِ بْنُ عُمَيْرٍ قَالَ، سَمِعْتُ قَزَعَةَ قَالَ: سَمِعْتُ أَبَا سَعِيدٍ الخُدْرِيَّ ﵁وَكَانَ غَزَا مَعَ النَّبِيِّ - ﷺ - ثِنْتَيْ عَشْرَةَ غَزْوَةً- قَالَ: سَمِعْتُ أَرْبَعًا مِنَ النَّبِيِّ - ﷺ - فَأَعْجَبْنَنِي قَالَ: \"لَا تُسَافِرِ المَرْأَةُ مَسِيرَةَ يَوْمَيْنِ إِلَّا وَمَعَهَا زَوْجُهَا أَوْ ذُو مَحْرَمٍ، وَلَا صَوْمَ فِي يَوْمَيْنِ: الفِطْرِ وَالأَضْحَى، وَلَا صَلَاةَ بَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ، وَلَا بَعْدَ العَصْرِ حَتَّى تَغْرُبَ، وَلَا تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ مَسْجِدِ الحَرَامِ، وَمَسْجِدِ الأَقْصَى، وَمَسْجِدِي هَذَا\". [انظر: ٥٨٦ - مسلم: ٨٢٧ - فتح: ٤/ ٢٤١]\nذكر فيه حديث أَبِي هُرَيْرَةَ قَالَ: يُنْهَى عَنْ صِيَامَيْنِ وَبَيْعَتَيْنِ: الفِطْرِ والأضحى، وَالمُلَامَسَةِ وَالمُنَابَذَةِ.\nوعن زِيَادِ بْنِ جُبَيْرٍ (^١) قَالَ: جَاءَ رَجُلٌ إِلَى ابن عُمَرَ فَقَالَ: رَجُلٌ نَذَرَ أَنْ يَصُومَ أَظُنُّهُ قَالَ الاثْنَيْنِ- فَوَافَقَ يَوْمَ عِيدٍ. فَقَالَ ابن عُمَرَ: أَمَرَ اللهُ بِوَفَاءِ النَّذْرِ، وَنَهَى النَّبِيُّ - ﷺ - عَنْ صَوْمِ هذا اليَوْمِ.\n_________\n(^١) ورد فوقها بالأصل: سند متصل.","vol":"13","page":507},{"text":"وعن أَبي سَعِيدٍ (^١) الخُدْرِيَّ، الحديث بطوله \"وَلَا صَوْمَ فِي يَوْمَيْنِ: الفِطْرِ وَالأَضْحَى\".\nحديث أبي هريرة أخرجه مسلم بلفظي: نَهى، ونُهي عن بيعتين: الملامسة والمنابذة، لم يذكر صومًا (^٢)، وقال الطرقي: عند البخاري دون غيره، عن عطاء بن ميناء في هذا الحديث زيادة: وعن صيامين: الفطر والنحر. وساقه الإسماعيلي بدون المنابذة من طريقه.\nقال: نهى -يعني: رسول الله - ﷺ -. ورواه الأعرج، عن أبي هريرة: أن رسول الله - ﷺ - نهى عن صيام يوم الأضحى ويوم الفطر، وحديث ابن عمر أخرجه مسلم (^٣)، وقال ابن أبي شيبة: حَدَّثَنَا عبد الله بن موسى، عن موسى بن عبيدة، عن نافع، عن ابن عمر قال: نهى رسول الله - ﷺ - عن صوم يوم الفطر ويوم النحر (^٤)، وحديث أبي سعيد سلف (^٥)، وقد قدمنا آنفًا إجماع الأمة على تحريم صومهما ولا ينعقد عند عامتهم، خلافًا لأبي حنيفة؛ بناء على أن النهي لا يقتضي الفساد ولو نذر ناذر صيام يوم بعينه فوافق ذَلِكَ يوم فطر أو أضحى فأجمعوا أنه لا يصومهما (^٦).\nواختلفوا في قضائهما، فعن مالك ثلاثة أقوال: لا قضاء، نعم،\n_________\n(^١) ورد فوقها بالأصل: سند متصل.\n(^٢) مسلم (١٥١١) كتاب: البيوع، باب: إبطال بيع الملامسة والمنابذة.\n(^٣) مسلم (١١٣٩).\n(^٤) \"المصنف\" ٢/ ٤٣٧ (٩٧٧٣) كتاب: الصيام، ما نهي عنه في صيام الأضحى والفطر.\n(^٥) برقم (٥٨٦) كتاب: مواقيت الصلاة، باب: لا يتحرى الصلاة قبل غروب الشمس.\n(^٦) انظر \"الإقناع\" ٢/ ٧٢٢ - ٧٢٣.","vol":"13","page":508},{"text":"إلا أن يكون نوى عدمه، وبه قال الأوزاعي: لا يقضيهما إلا أن يكون نوى أن يصومهما. قال ابن القاسم: والأحب إليَّ أن لا قضاء إلا أن ينويه. وقال أبو حنيفة وصاحباه: يقضيهما، واختلف قول الشافعي فأثبته مرة، وبه قال الأوزاعي، ونفاه أخرى، وبه قال زُفر.\nوالقياس المنع؛ لأن من نذر صوم يوم بعينه أبدًا هل يدخلان؟ فإن\nقلنا به فلا، لبطلانه؛ وإلا فهو أبعد من أن يجب عليه قضاؤه، فإن قلت: ما الحكمة في النهي عن صومهما؟ قلت: أما عيد الفطر؛ فلأنه إذا تطوع فيه بالصوم لم يبن المفروض من غيره، ولهذا استحب الأكل قبل الصلاة وليتحقق انقضاء زمن مشروعية الصوم.\nوأما يوم النحر: ففيه دعوة الله تعالى التي دعا عباده إليها من تضييفه، وإكرامه أهل منى وغيرهم بما شرع لهم من ذبح النسك والأكل فيها، فمن صامه فقد رد على الله كرامته، نبه عليه ابن الجوزي، وقد نبه عليه البيهقي أيضًا في \"فضائل الأوقات\" حيث قال: والمعنى في فطر الحاج هذِه الأيام ما أخبرنا الحاكم أبو عبد الله، ثم ساقه إلى علي ﵁ أنه سئل عن الوقوف في الجبل ولم يكن في الحرم؛ قال: لأن الكعبة بيت الله والحرم باب الله، فلما قصدوه وافدين وقفهم بالباب يتضرعون، قيل: فالوقوف بالمشعر. قال: لأنه لما أذن لهم بالدخول إليه وقفهم بالحجاب الثاني: وهو المزدلفة، فلما طال تضرعهم أذن لهم بتقريب قربانهم بمنى، فلما أن قضوا تفثهم وقربوا قربانهم فتطهروا بها من الذنوب التي كانت لهم، أذن بالزيارة إليه على الطهارة.\nقيل: فمن أين حرم الصيام في أيام التشريق؟ قال: لأن القوم زوَّار","vol":"13","page":509},{"text":"الله، وهم في ضيافته، ولا يجوز لضيف أن يصوم دون إذن من أضافه، قيل: فتعلق الرجل بأستار الكعبة لأي معنى هو؟ قال: هو مثل الرجل يكون بينه وبين صاحبه جناية فيتعلق بثوبه ويتصل به ويستجيره فيهب له جنايته (^١)، ونزع أبو حنيفة وغيره إلى أنه ما يشرع غير معلل.\nتنبيهات:\nأحدها: قد أسلفنا الخلاف في القضاء إذا نذرهما، وعند أحمد: ينعقد ويقضي ويكفر، وعنه: يكفر من غير قضاء كفارة يمين، ونقل عنه مهنَّا ما يدل على أنه إن صامه صح، وقال القاضي أبو يعلى: قياس المذهب أنه لا يصح الصوم لأجل النهي.\nوعن أبي حنيفة: ينعقد ويقضي بلا كفارة، فإن صام أجزأه كما سلف. وعن مالك والشافعي: لا ينعقد ولا كفارة ولا يقضي كما سلف، وفي \"شرح الهداية\" عن أبي يوسف: لا يصح صومهما، ولا ينعقد نذرهما، وهو رواية ابن المبارك، عن أبي حنيفة، وروى الحسن عنه: إن نذر صوم يوم النحر لا يصح وإن نذر صوم غد، وهو يوم النحر صح.\nثانيها: الملامسة والمنابذة، يأتي بيانها في: البيع -إن شاء الله تعالى (^٢) - وسلفا أيضًا في: الصلاة في باب: صلاة بعد الفجر (^٣).\nثالثها: جواب ابن عمر جواب من أشكل عليه الحكم فتورع عن قطع الفتيا فيه.\n_________\n(^١) \"فضائل الأوقات\" ص ٤٠٨ - ٤١٠.\n(^٢) انظر شرح الحديثين الآتيين برقم (٢١٤٥ - ٢١٤٦) كتاب: البيوع.\n(^٣) برقم (٥٨٤).","vol":"13","page":510},{"text":"قال أبو عبد الملك: لو كان صيامه ممنوعًا منه لعينه ما توقف ابن عمر فيه، وقال الداودي: المفهوم من كلامه النهي؛ لأن من نذر ما ليس بطاعة لا يلزم نذره، قد أمر - ﵇ - الذي يهادى بين اثنين -وقد نذر أن يمشي- أن يركب ويمشي (^١).\n_________\n(^١) سلف برقم (١٨٦٥) كتاب: جزاء الصيد، باب: من نذر أن يمشي إلى الكعبة، ورواه مسلم (١٦٤٢) كتاب: النذر، باب: من نذر أن يمشي إلى الكعبة.","vol":"13","page":511},{"text":"<span data-type='title' id=toc-1487>٦٨ - باب صِيَامِ أَيَّامِ التَّشْرِيقِ</span>\n١٩٩٦ - وَقَالَ لِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي كَانَتْ عَائِشَةُ ﵂ تَصُومُ أَيَّامَ مِنًى، وَكَانَ أَبُوهَا يَصُومُهَا. [فتح: ٤/ ٢٤٢]\n١٩٩٧، ١٩٩٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، سَمِعْتُ عَبْدَ اللهِ بْنَ عِيسَى، عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ.\nوَعَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ ﵃ قَالَا: لَمْ يُرَخَّصْ فِي أَيَّامِ التَّشْرِيقِ أَنْ يُصَمْنَ، إِلَّا لِمَنْ لَمْ يَجِدِ الهَدْيَ. [فتح: ٤/ ٢٤٢]\n\n١٩٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: الصِّيَامُ لِمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ إِلَى يَوْمِ عَرَفَةَ، فَإِنْ لَمْ يَجِدْ هَدْيًا وَلَمْ يَصُمْ صَامَ أَيَّامَ مِنًى. وَعَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ مِثْلَهُ.\nتَابَعَهُ إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ. [فتح: ٤/ ٢٤٢]\nوقال لي محمد بن المثنى، حدثنا يحي، عن هشام قال: أخبرني أبي: كانت عائشة تصوم أيام منى، وكان أبوه -يعني: عروة- يصومها.\nثم ساق بإسناده عَنْ عَائِشَةَ، وابْنِ عُمَرَ قَالَا: لَمْ يُرَخَّصْ فِي أَيَّامِ التَّشْرِيقِ أَنْ يُصَمْنَ، إِلَّا لِمَنْ لَمْ يَجِدِ الهَدْيَ.\nومن حديث مَالِكٍ، عَنِ ابن شِهَابٍ، عَنْ سَالِمِ، عَنِ ابن عُمَرَ قَالَ: الصِّيَامُ لِمَنْ تَمَتَعَ بِالعُمْرَةِ إِلَى الحَجِّ إِلَى يَوْمِ عَرَفَةَ، فَإِنْ لَمْ يَجِدْ هَدْيًا وَلَمْ يَصُمْ صَامَ أَيَّامَ مِنًى. وَعَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ مِثْلَهُ.\nتَابَعَهُ إِبْرَاهِيمُ بْنُ سَعْدٍ يعني: عَنِ ابن شِهَابٍ (^١).\n_________\n(^١) ورد بهامش الأصل: يعني قوله عن ابن شهاب هو من توضيح الشيخ، والذي في نسختي عن ابن شهاب ثابتة وعليها صورة حـ.","vol":"13","page":512},{"text":"الشرح: الأول موقوف. وقوله: (وقال لي محمد) يعني: أنه أخذه عنه مذاكرة كما سلف، وأثر عائشة وابن عمر في معنى المرفوع وهما من أفراده. وفي أفراد مسلم من حديث نبيشة الهذلي مرفوعًا، \"أيام منى أيام أكل وشرب وذكر الله\" (^١) بل لم يخرج البخاري في \"صحيحه \" عن نبيشة (الأربعة) (^٢)، ويقال له: نبيشة الخير. وفي أفراده أيضًا من حديث كعب بن مالك: أن رسول الله - ﷺ - بعثه وأوس بن الحدثان أيام التشريق فنادى: أنه لا يدخل الجنة إلا مؤمن وأيام منى أيام أكل وشرب (^٣). وللنسائي، عن بشر بن سحيم وحمزة بن عمرو مثله (^٤) وسلف حديث عقبة في ذَلِكَ، وللنسائي والحاكم مثله من حديث يوسف بن مسعود بن الحكم، عن جدته: أنها رأت عليًّا في حجة الوداع ينادي: أيها الناس إنها ليست بأيام صيام، إنما هي أيام أكل وشرب وذكر. قال الحاكم: صحيح على شرط مسلم (^٥)، وزاد البيهقي ونساء وبعال (^٦). وللدارقطني من حديث أنس أنه - ﵇ - نهى عن صوم خمسة أيام في السنة: يوم الفطر، ويوم النحر، وثلاثة أيام\n_________\n(^١) مسلم (١١٤١) بلفظ: \"أيام التشريق أيام أكل وشرب\".\n(^٢) أي روى له الأربعة. انظر: \"تهذيب الكمال\" ٢٩/ ٣١٥ (٦٣٨٠).\n(^٣) مسلم (١١٤٢).\n(^٤) \"سنن النسائي\" ٨/ ١٠٤.\n(^٥) النسائي في \"الكبرى\" ٢/ ١٦٨ - ١٦٩ (٢٨٨٧ - ٢٨٨٨)، \"المستدرك\" ١/ ٤٣٤ - ٤٣٥، أحمد ١/ ٩٢، وأبو يعلى ١/ ٣٥٦ - ٣٥٧ (٤٦١)، وابن خزيمة ٣/ ٣١٠ (٢١٤٧).\nوقال الألباني في تعليقه على \"صحيح ابن خزيمة\": إسناده حسن لولا عنعنة ابن إسحاق، لكن الحديث صحيح.\n(^٦) \"سنن البيهقي\" ٤/ ٢٩٨.","vol":"13","page":513},{"text":"التشريق (^١). وفيه من حديث عبد الله بن حذافة: أن رسول الله - ﷺ - أمره في رهط أن ينادوا: هذِه أيام أكل وشرب وذكر الله، فلا تصوموا فيهن إلا صومًا في هدي (^٢). وأخرجه النسائي بدون هذِه الزيادة (^٣).\nوقوله: (تابعه إبراهيم بن سعد) أي: أن إبراهيم تابع مالكًا في روايته، عن الزهري، عن سالم، وذكر خلف ذَلِكَ عقب قوله: (عن سالم، عن ابن عمر)، ومقتضى ما أوردناه عن البخاري: أن إبراهيم تابع مالكًا في روايته، عن الزهري، عن عروة، عن عائشة؛ لأنه ذكرها عقب قوله: (وعن ابن شهاب، عن عروة) ذكره المزي في\n_________\n(^١) \"سنن الدارقطني\" ٢/ ٢١٢ من طريق محمد بن خالد الطحان، عن أبيه، عن سعيد بن أبي عروبة، عن قتادة، عن أنس، به.\nومن هذا الطريق رواه أيضًا أبو يعلى ٥/ ٢٩٢ (٢٩١٣)، وعزاه الحافظ في \"المطالب\" ٦/ ١٨٨ (١٠٩٧) له.\nورواه الطيالسي ٣/ ٥٧٥ - ٥٧٦ (٢٢١٩) من طريق الربيع بن صبيح، عن يزيد الرقاشي، عن أنس به، لكن فيه: عن صوم ستة أيام. وعزاه الحافظ في \"المطالب\" (١٠٩٧) له.\nورواه أحمد بن منيع كما في \"المطالب\" ٦/ ١٨٥ (١٠٩٧)، والحارث بن أبي\nأسامة كما في \"البغية\" (٣٤٦)، وكما في \"المطالب\" (١٠٩٧) من طريق روح بن عبادة، عن الربيع بن صبيح ومرزوق الشامي كلاهما عن يزيد الرقاشي، عن أنس به.\nقال الحافظ في \"المطالب\" ٦/ ١٨٨ عن طريق محمد بن خالد الأول: أخطأ فيه محمد بن خالد، وإنما هو يزيد الرقاشي لا قتادة.\nوالحديث رواه أبو يعلى ٧/ ١٤٩ - ١٥٠ (٤١١٧) من طريق كهمس بن المنهال، عن سعيد بن أبي عروبة، عن يزيد الرقاشي، عن أنس به. وقال الهيثمي ٣/ ٢٠٣: رواه أبو يعلى، وهو ضعيف من طرقه كلها.\n(^٢) \"سنن الدارقطني\" ٢/ ١٨٧.\n(^٣) النسائي في \"الكبرى\" ٢/ ١٦٧ (٢٨٨٠).","vol":"13","page":514},{"text":"ترجمة مالك، عن ابن شهاب، عن عروة (^١)، وعند البيهقي من حديث ابن مهدي، عن مالك، عن الزهري، عن عروة، عن عائشة، ثم قال: وبإسناده عن الزهري، عن سالم، عن ابن عمر مثله، ثم رواه البخاري، عن ابن يوسف، عن مالك، قال: وتابعه إبراهيم بن سعد، وساق بسنده إلى الربيع، نا الشافعي، نا إبراهيم بن سعد، عن ابن شهاب، عن عروة، عن عائشة في المتمتع إذا لم يجد هديًا ولم\nيصم، ثم قال: وبإسناده عن ابن شهاب، عن سالم، عن أبيه مثل ذَلِكَ (^٢)، وهو يدل على أن إبراهيم بن سعد رواه عن الزهري، عن عروة، عن عائشة، ورواه عن الزهري، عن سالم، عن أبيه.\nإذا تقرر ذَلِكَ: فأيام التشريق هي: أيام منى، وهي الأيام المعدودات وهي الحادي عشر وتالياه، وسميت أيام التشريق؛ لأن لحوم الأضاحي تشرق فيها، أي: تنشر في الشمس. وأضافها إلى منى؛ لأن الحجاج فيها في منى. وقيل: لأن الهدي لا ينحر حَتَّى تشرق الشمس. وقيل: إن صلاة العيد عند شروق الشمس أول يوم منها فصارت هذِه الأيام تبعًا ليوم النحر، وهو يؤيد قول من يقول: إن يوم النحر. منها والمعروف خلافه، وقال أبو حنيفة: التشريق التكبير دبر الصلاة.\nواختلف العلماء في صيامها، فروي عن ابن الزبير وابنه أنهما كانا يصومانها. وعن الأسود بن يزيد مثله (^٣)، وكذا ابن عمر (^٤)، وقال أنس:\n_________\n(^١) \"تحفة الأشراف\" ١٢/ ٨٠ (١٦٦٠٦).\n(^٢) \"سنن البيهقي\" ٤/ ٢٩٨.\n(^٣) رواه عنه ابن أبي شيبة ٣/ ٤٢٠ (١٥٧٢٩، ١٥٧٣١).\n(^٤) رواه الطحاوي ٢/ ٢٤٣، والبيهقي ٤/ ٢٩٨.","vol":"13","page":515},{"text":"كان أبو طلحة قلما رأيته يفطر إلا يوم فطر أو أضحى (^١)، وكذلك كان ابن سيرين يصوم الدهر غير هذين اليومين.\nقال ابن قدامة: كأنهما لم يبلغهما النهي ولو بلغهما لم يعدوه إلى غيره.\nقال: فإن صامها فرضًا فروايتان: المنع ومقابله (^٢).\nونقل علي بن المفضل المقدسي عن عثمان بن عفان أنه قفل أوسط أيام التشريق وهو صائم، وكان مالك والشافعي يكرهان صومها إلا لمتمتع فاقد الهدي؛ لأنها في الحج إذا لم يصمها في العشر على ما جاء عن عائشة وابن عمر (^٣). هذا قول الشافعي القديم، ومال إليه أبو محمد والبيهقي، وصححه ابن الصلاح، وقال النووي (^٤): هو الراجح دليلًا وإن كان مرجوحًا عند الأصحاب، والمصحح عندهم الجديد، وهو التحريم، وبه قال أبو حنيفة (^٥)، فإن جوزنا له ففي غيره وجهان أو طريقان أصحهما: لا، وقال عبد الملك: إن عروة وعائشة صامتاه تطوعًا، وخالف الداودي فقال: كان في التمتع واحتج بما بعده، وروي أنهما كانا يعلمان أنهما كانا يصومانها أو يأمران الناس بصيامها عند عدم الهدي. وقال السرخسي من أصحابنا: الخلاف مبني على أن إباحتها للمتمتع للحاجة أم لكونه له سبب، والخلاف عند المالكية أيضًا.\n_________\n(^١) رواه عبد الرزاق ٤/ ٢٩٨ (٧٨٧٠).\n(^٢) \"المغني\" ٤/ ٤٢٦.\n(^٣) رواهما الطحاوي ٢/ ٢٤٣.\n(^٤) \"شرح المهذب\" ٦/ ٤٨٥.\n(^٥) \"مختصر الطحاوي\" ص ٥٥، \"عيون المجال\" ٢/ ٦٥٥، \"البيان\" ٣/ ٥٦٢.","vol":"13","page":516},{"text":"قال القاضي أبو محمد: لا يجوز ذَلِكَ بإجماع، وقال القاضي أبو الفرج في \"حاويه\": من نذر أن يعتكف أيام التشريق اعتكفها وصامها، وفي \"المدونة\": يصوم اليوم الرابع إذا نذره وخالف أشهب، ومن نذر صوم ذي الحجة فقال ابن القاسم: يصوم الرابع، وقال ابن الماجشون: أحب إليَّ أن يفطر ويقضيه ولا أوجبه، ومن نذر صوم عام معين ففي \"المختصر\" عن مالك: لا يصومه، وفي \"المدونة\" ما يدل أنه يصومه (^١).\nوروي الجواز للمتمتع عن عبيد بن عمير، وعروة، وهو قول الأوزاعي وإسحاق، ذكره ابن المنذر. وذكر الطحاوي أن هؤلاء أباحوا صيام أيام التشريق للمتمتع والقارن والمحصر إذا لم يجد هديًا، ولم يكونوا صاموا قبل ذَلِكَ، ومنعوا منها من سواهم.\nوخالفهم آخرون فقالوا: ليس لهؤلاء ولا لغيرهم من الناس أن يصوموا هذِه الأيام عن شيء من ذَلِكَ، ولا عن كفارة، ولا في تطوع لنهي الشارع عن ذَلِكَ، ولكن على المتمتع والقارن الهدي؛ لتمتعهما، وقرانهما، وهدي آخر؛ لأنهما حلا بغير صوم (^٢). هذا قول الكوفيين، وهو أحد قولي الشافعي.\nوذكر ابن المنذر، عن علي: أن المتمتع إذا لم يجد الهدي ولم يصم الأيام الثلاثة في العشر يصومها بعد أيام التشريق (^٣)، وهو قول الحسن وعطاء، واحتج الكوفيون بما روى إسماعيل بن محمد بن سعد بن أبي\n_________\n(^١) \"المدونة\" ١/ ١٨٧ - ١٨٩.\n(^٢) \"شرح معاني الآثار\" ٢/ ٢٤٣.\n(^٣) رواه البيهقي ٥/ ٢٥.","vol":"13","page":517},{"text":"وقاص، عن أبيه، عن جده قال: أمرني رسول الله - ﷺ - أن أنادي أيام منى: إنها أيام أكل، وشرب، ولا صوم فيها -يعني: أيام التشريق (^١) - وأخرجه أحمد من حديث محمد بن أبي حميد المدني (^٢) وهو متكلم فيه (^٣). وروته عائشة، وعمرو بن العاص (د)، وعبد الله بن حذافة\nوأبو هريرة (ق) كلهم عن رسول الله - ﷺ - (^٤).\n_________\n(^١) ورد بهامش الأصل: ما ساقه المؤلف هي الطريق الثانية وطريق أول ليس فيها، يعني: أيام التشريق.\n(^٢) رواه أحمد ١/ ١٦٩، ١٧٤، وإسحاق بن راهويه كما في \"المطالب العالية\" ٦/ ١٨٠ (١٠٩٦)، وأحمد بن منيع كما في \"المطالب\" ٦/ ١٨١ (١٠٩٦)، والفاكهي في \"أخبار مكة\" ٤/ ٢٥٣ (٢٥٦٤)، والحارث بن أبي أسامة كما في \"البغية\" (٣٤٧)، والبزار كما في \"الكشف\" (١٠٦٧)، وابن الجوزي في \"التحقيق\" ٢/ ١٠٤ (١١٥٣) من طريق محمد بن أبي حميد المدني، عن إسماعيل بن محمد بن سعد بن أبي وقاص، عن أبيه، عن جده -سعد بن أبي وقاص- به.\nقال الحافظ في \"المطالب\" ٦/ ١٨١: محمد ضعيف.\nوقال الهيثمي ٣/ ٢٠٢: رواه أحمد والبزار، ورجال الجميع رجال الصحيح.\nوتعقبه الشيخ أحمد شاكر في تحقيقه لـ \"المسند\" ٣/ ٣٣ فقال: ليس رجالها رجال الصحيح، بل فيه محمد بن أبي حميد، وهو ضعيف، ثم لم يخرج له واحد من صاحبي الصحيحين.\n(^٣) قال أحمد: أحاديثه مناكير، وقال ابن معين: ضعيف ليس حديثه بشيء، ووهاه وضعف أحاديثه الجوزجاني، وقال البخاري: منكر الحديث، وقال النسائي: ليس بثقة، وقال أبو زرعة: ضعيف الحديث، وكذا قال أبو حاتم وزاد: منكر الحديث.\nانظر ترجمته في: \"التاريخ الكبير\" ١/ ٧٠ (١٦٨)، \"الجرح والتعديل\" ٧/ ٢٣٣ - ٢٣٤ (١٢٧٦)، \"تهذيب الكمال\" ٢٥/ ١١٢ - ١١٥ (٥١٦٩).\n(^٤) روى مسلم (١١٤٠) عن عائشة قالت: نهى رسول الله - ﷺ - عن صومين: يوم الفطر ويوم الأضحى.\nأما حديث عمرو بن العاص فرواه أبو داود (٢٤١٨) كتاب: الصوم، باب: صيام =","vol":"13","page":518},{"text":"فلما تواترت هذه الآثار بالنهي عن صيامها، وكان نهيه عن ذَلِكَ بمنى والحجاج مقيمون بها وفيهم المتمتعون والقارنون، ولم يستثن\n_________\n= أيام التشريق، ومالك في \"الموطأ\" ١/ ٥٢٩ (١٣٦٩) كتاب: الصوم، باب: النهي عن صيام أيام منى، وأحمد ٤/ ١٩٧، والحاكم ١/ ٤٣٥، والبيهقي ٤/ ٢٩٧ كتاب: الصيام، باب: الأيام التي نهي عن صومها، والحديث سكت عليه الحاكم، لكن صححه الذهبي، وكذا الألباني في \"صحيح أبي داود\" (٢٠٨٩)، وقال في \"الإرواء\" ٤/ ١٣٠: إسناده صحيح.\nوحديث عبد الله بن جذامة تقدم، وهو عند الدارقطني ٢/ ١٨٧ من حديث الزهري، عن سعيد بن المسيب عنه.\nوروي من طريق سفيان، عن عبد الله ابن أبي بكر وسالم أبي النضر، عن سليمان بن يسار، عن عبد الله بن حذافة أن النبي - ﷺ - أمره أن ينادي في أيام التشريق: إنها أيام أكل وشرب.\nرواه أحمد ٣/ ٤٥٠ - ٤٥١، والنسائي في \"الكبرى\" ٢/ ١٦٦ (٢٨٧٦)، والطحاوي في \"شرح المعاني\" ٢/ ٢٤٤.\nقال مالك: مرسل، وسليمان بن يسار لم يدرك عبد الله بن حذافة، وكذا قال ابن معين لم يسمع سليمان بن يسار من عبد الله بن حذافه اهـ. انظر: \"مراسيل الرازي\" ص ٨١ - ٨٢، وقال الألباني في \"الإرواء\" ٤/ ١٣٠: رواه الطحاوي وأحمد بسند صحيح.\nوحديث أبي هريرة رواه ابن ماجه (١٧١٩) كتاب: الصيام، باب: ما جاء في النهي عن صيام أيام التشريق، وأبو يعلى ١٠/ ٣٢٠ (٥٩١٣)، وابن حبان ٨/ ٣٦٦ (٣٦٠١) من طريق محمد بن عمرو عن أبي سلمة عن أبي هريرة به.\nقال البوصيري في \"الزوائد\" ص ٢٥٠: إسناده صحيح على شرط الشيخين، وقال الألباني في \"الإرواء\" ٤/ ١٢٩: إسناده حسن.\nوالحديث له طريقان: الأول: عن عمر بن أبي سلمة، عن أبيه، عن أبي هريرة.\nرواه أحمد ٢/ ٢٢٩، ٣٨٧، وأبو يعلى ١٠/ ٤١٥ (٦٠٢٤)، وابن حبان ٨/ ٣٦٧ - ٣٦٨ (٣٦٠٢).\nالثاني: عن الزهري عن سعيد بن المسيب، عن أبي هريرة.\nرواه أحمد ٢/ ٥١٣، ٥٣٥. وانظر: \"الإرواء\" (٩٦٣).","vol":"13","page":519},{"text":"منهم أحدًا، دخل في ذَلِكَ المتمتعون والقارنون وغيرهم، ومن حجة مالك: قوله تعالى: ﴿فَمَنْ تَمَتَّعَ بِالعُمْرَةِ إِلَى الحَجِّ فَمَا اسْتَيْسَرَ مِنَ الهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الحَجِّ﴾ [البقرة: ١٩٦] ولا خلاف بين العلماء أن هذِه الآية نزلت يوم التروية وهو ثامن ذي الحجة، فعلم أنه أباح لهم صومها، وأنهم صاموا فيها؛ لأن الذي بقى من العشر الثامن والتاسع، فأما الثامن الذي نزلت فيه الآية لا يصح صومه؛ لأنه محتاج إلى تبييت من الليل، والعاشر يوم النحر، والإجماع أنه لا يصام فعلم أنهم صاموا بعد ذَلِكَ، وقول ابن عمر وعائشة السالف يرفع الإشكال في ذَلِكَ. ومن حجته أيضًا: قوله - ﵇ -: \"هذان يومان نهي عن صيامهما\" (^١) فخصهما بالنهي وبقيت أيام التشريق مباحة.\nوأما قوله: \"إنها أيام أكل وشرب\" فإنما يختص بذلك من لم يكن عليه صوم واجب فعلى هذا تتفق الأحاديث، وفي إباحة صيامها للمتمتع حجة لمالك فيما ترجح قوله فيه فيمن يبتدئ صوم الظهار من ذي القعدة، وقال: عسى أن يجزئه إن نسي، أو غفل، أو أفطر يوم النحر صام أيام التشريق، ثم وصل اليوم الذي أفطره، رجوت أن يجزئه. ويبتدأه أحب إليَّ، وإنما قال ذَلِكَ؛ لأن صوم المتمتع صوم واجب، وإنما ينهى عن صيامها من ليس عليه صوم واجب.\nوقال غير واحد عن مالك: إن اليوم الرابع لم يختلف قوله فيه أنه يصومه من نذره ومن يصل فيه صيامًا واجبًا، ولا يبتدأ فيه ولا يصام تطوعًا (^٢).\n_________\n(^١) سلف برقم (١٩٩٠).\n(^٢) \"المدونة\" ١/ ١٨٧.","vol":"13","page":520},{"text":"وقال ابن المنذر: مذهب ابن عمر في صيام هذِه الأيام الثلاثة من حين يحرم بالحج وآخرها يوم عرفة، وهذا معنى قول البخاري: عن ابن عمر لمن تمتع بالعمرة إلى الحج إلى يوم عرفة.\nقال ابن المنذر: وجماعة الفقهاء لا يختلفون في جواز صومها بعد الإحرام بالحج إلا عطاء فإنه قال: إن صامهن حلالًا أجزأه، وهو قول أحمد، قال: ولا يجب الصوم على المتمتع بعد الإحرام فمن صام قبل ذَلِكَ كان تطوعًا، ولا يجزئه عن فرضه، وفي قوله تعالى: ﴿فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الحَجِّ﴾ [البقرة: ١٩٦] أبين البيان أنه لا يجزئه صيامها في غير الحج، وهذا يرد أيضًا ما روي عن علي والحسن وعطاء.","vol":"13","page":521},{"text":"<span data-type='title' id=toc-1488>٦٩ - باب صِيَامِ يَوْمِ عَاشُورَاءَ</span>\n٢٠٠٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ عُمَرَ بْنِ مُحَمَّدٍ، عَنْ سَالِمٍ عَنْ أَبِيهِ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ عَاشُورَاءَ: \"إِنْ شَاءَ صَامَ\". [انظر: ١٨٩٢ - مسلم: ١١٢٦ - فتح: ٤/ ٢٤٤]\n\n٢٠٠١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - أَمَرَ بِصِيَامِ يَوْمِ عَاشُورَاءَ، فَلَمَّا فُرِضَ رَمَضَانُ كَانَ مَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ. [انظر: ١٥٩٢ - مسلم: ١١٢٥ - فتح: ٤/ ٢٤٤]\n\n٢٠٠٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ يَوْمُ عَاشُورَاءَ تَصُومُهُ قُرَيْشٌ فِي الجَاهِلِيَّةِ، وَكَانَ رَسُولُ اللهِ - ﷺ - يَصُومُهُ، فَلَمَّا قَدِمَ المَدِينَةَ صَامَهُ، وَأَمَرَ بِصِيَامِهِ، فَلَمَّا فُرِضَ رَمَضَانُ تَرَكَ يَوْمَ عَاشُورَاءَ، فَمَنْ شَاءَ صَامَهُ، وَمَنْ شَاءَ تَرَكَهُ. [انظر: ١٥٩٢ - مسلم: ١١٢٥ - فتح: ٤/ ٣٤٤]\n\n٢٠٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ سَمِعَ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ ﵄ يَوْمَ عَاشُورَاءَ عَامَ حَجَّ عَلَى المِنْبَرِ يَقُولُ: يَا أَهْلَ المَدِينَةِ، أَيْنَ عُلَمَاؤُكُمْ؟ سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"هَذَا يَوْمُ عَاشُورَاءَ، وَلَمْ يُكْتَبْ عَلَيْكُمْ صِيَامُهُ، وَأَنَا صَائِمٌ، فَمَنْ شَاءَ فَلْيَصُمْ وَمَنْ شَاءَ فَلْيُفْطِرْ\". [مسلم: ١١٢٩ - فتح: ٤/ ٢٤٤]\n\n٢٠٠٤ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - المَدِينَةَ، فَرَأَى اليَهُودَ تَصُومُ يَوْمَ عَاشُورَاءَ، فَقَالَ: \"مَا هَذَا؟ \". قَالُوا: هَذَا يَوْمٌ صَالِحٌ، هَذَا يَوْمٌ نَجَّى اللهُ بَنِي إِسْرَائِيلَ مِنْ عَدُوِّهِمْ، فَصَامَهُ مُوسَى. قَالَ: \"فَأَنَا أَحَقُّ بِمُوسَى مِنْكُمْ\". فَصَامَهُ وَأَمَرَ بِصِيَامِهِ. [٣٣٩٧، ٣٩٤٣، ٤٦٨٠، ٤٧٣٧ - مسلم: ١١٣٠ -","vol":"13","page":522},{"text":"فتح: ٤/ ٢٤٤]\n\n٢٠٠٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ أَبِي عُمَيْسٍ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ أَبِي مُوسَى ﵁ قَالَ: كَانَ يَوْمُ عَاشُورَاءَ تَعُدُّهُ اليَهُودُ عِيدًا، قَالَ النَّبِيُّ - ﷺ -: \"فَصُومُوهُ أَنْتُمْ\". [٣٩٤٢ - مسلم: ١١٣١ - فتح: ٤/ ٢٤٤]\n\n٢٠٠٦ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنِ ابْنِ عُيَيْنَةَ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: مَا رَأَيْتُ النَّبِيَّ - ﷺ - يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا اليَوْمَ، يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ. يَعْنِي شَهْرَ رَمَضَانَ. [مسلم: ١١٣٢ - فتح: ٤/ ٢٤٥]\n\n٢٠٠٧ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ ﵁ قَالَ: أَمَرَ النَّبِيُّ - ﷺ - رَجُلًا مِنْ أَسْلَمَ أَنْ أَذِّنْ فِي النَّاسِ: \"أَنَّ مَنْ كَانَ أَكَلَ فَلْيَصُمْ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ، فَإِنَّ اليَوْمَ يَوْمُ عَاشُورَاءَ\". [انظر: ١٩٢٤ - مسلم: ١١٣٥ - فتح: ٤/ ٢٤٥]\nذكر فيه ثمانية أحاديث:\nأحدها: عن سَالِمٍ، عَنْ أَبِيهِ قَالَ: قَالَ رسول الله - ﷺ - يوْمَ عَاشُورَاءَ: \"إِنْ شَاءَ صَامَ\".\nثانيها: حديث الزُّهْرِيِّ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - أَمَرَ بِصِيَامِ يَوْمِ عَاشُورَاءَ، فَلَمَّا فُرِضَ رَمَضَانُ كَانَ مَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ.\nثالثها: حديث هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أن عَائِشَةَ قَالَتْ: كَانَ يَوْمُ عَاشُورَاءَ تَصُومُهُ قُرَيْشٌ فِي الجَاهِلِيَّةِ، وَكَانَ رَسُولُ اللهِ - ﷺ - يصُومُهُ فِي الجاهلية، فَلَمَّا قَدِمَ المَدِينَةَ صَامَهُ، وَأَمَرَ بِصِيَامِهِ، فَلَمَّا فُرِضَ رَمَضَانُ تَرَكَ يَوْمَ عَاشُورَاءَ، فَمَنْ شَاءَ صَامَهُ، وَمَنْ شَاءَ تَرَكَهُ.","vol":"13","page":523},{"text":"رابعها: حديث الزهري، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ أَنَهُ سَمِعَ مُعَاوِيَةَ ابْنَ أَبِي سُفْيَانَ يَوْمَ عَاشُورَاءَ عَامَ حَجَّ عَلَى المِنْبَرِ يَقُولُ: يَا أَهْلَ المَدِينَةِ، أَيْنَ عُلَمَاؤُكُمْ؟ سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"هذا يَوْمُ عَاشُورَاءَ، وَلَمْ يكْتَبْ الله عَلَيْكُمْ صِيَامُهُ، وَأَنَا صَائِمٌ، فَمَنْ شَاءَ فَلْيَصُمْ، وَمَنْ شَاءَ فَلْيُفْطِرْ\".\nخامسها: حديث ابن عَبَّاسٍ: قَدِمَ رسول الله - ﷺ - المَدِينَةَ، فَرَأى اليَهُودَ تَصُومُ يَوْمَ عَاشُورَاءَ، فَقَالَ: \"مَا هذا؟ \". قَالُوا: هذا يَوْمٌ نَجَّى اللهُ بَنِي إِسْرَائِيلَ مِنْ عَدُوِّهِمْ، فَصَامَهُ مُوسَى. قَالَ: \"فَأَنَا أَحَقُّ بِمُوسَى مِنْكُمْ\". فَصَامَهُ وَأَمَرَ بِصِيَامِهِ.\nسادسها: حديث أَبِي مُوسَى قَالَ: كَانَ يَوْمُ عَاشُورَاءَ تَعُدُّهُ اليَهُودُ عِيدًا. قَالَ النَّبِيُّ - ﷺ -: \"فَصُومُوهُ أَنْتُمْ\".\nوفي إسناده أبو عميس: وهو عتبة بن عبد الله بن عتبة بن عبد الله بن مسعود وأخو عبد الرحمن المسعودي.\nسابعها: حديث ابن عَبَّاسٍ: مَا رَأَيْتُ رسول الله - ﷺ - يتَحَرى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هذا اليَوْمَ، يَوْمَ عَاشُورَاءَ، وهذا الشَّهْرَ. يَعْنِي: شَهْرَ رَمَضَانَ.\nثامنها: حديث سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: أَمَرَ النَّبِيُّ - ﷺ - رَجُلًا مِنْ أَسْلَمَ (^١) أَنْ أَذِّنْ فِي النَّاسِ: \"أَنَّ مَنْ كَانَ أَكَلَ فَلْيَصُمْ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ، فَإِنَّ اليَوْمَ يَوْمُ عَاشُورَاءَ\".\n_________\n(^١) بهامش الأصل: والرجل الأسلمي اسمه: هند بن أسماء كذا قاله ابن بشكوال في \"مبهماته\" وساق سندًا وأظنه في سند ابن رشدين. وصواب هذا الاسم: هند أخو أسماء بن حارثة. اهـ\n[قلت: انظر: \"غوامض الأسماء المبهمة\" ١/ ٣٨٠ - ٣٨١.]","vol":"13","page":524},{"text":"الشرح:\nحديث ابن عمر كذا ذكره البخاري إلى قوله: \"إن شاء صام\"، وأخرجه مسلم مطولًا وقال: \"فمن شاء صامه ومن شاء تركه\" (^١) وذكره البخاري في تفسير ﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ﴾ بلفظ: \"من شاء صامه ومن شاء لم يصمه\" (^٢) والبخاري رواه، عن أبي عاصم، عن عمر بن محمد، عن سالم، ومسلم أخرجه من حديث أبي عاصم، عن (محمد بن عمر) (^٣) بن زيد العسقلاني، عن سالم (^٤).\nوحديث عائشة من طريقيه أخرجه مسلم أيضًا (^٥)، وقد تقدم (^٦)، وحديث معاوية أخرجه مسلم أيضا (^٧).\nوأخرجه النسائي من حديث أبي سلمة بن عبد الرحمن والسائب بن يزيد، عن معاوية، وقال: كلا الحديثين خطأ والصواب حديث الزهري، عن حميد (^٨) -يعني: الذي في البخاري.\nوحديث ابن عباس أخرجه مسلم أيضًا (^٩)، وفي رواية البخاري: \"أنتم أحق بصومه\" فأمر بصومه (^١٠)، وفي أخرى من قول اليهود في\n_________\n(^١) مسلم (١١٢٦) كتاب: الصيام، باب: صوم يوم عاشوراء.\n(^٢) سيأتي برقم (٤٥٠١) كتاب: التفسير.\n(^٣) كذا بالأصل، وصوابه: عمر بن محمد. كما في \"صحيح مسلم\".\n(^٤) مسلم (١١٢٦/ ١٢١).\n(^٥) مسلم (١١٢٥).\n(^٦) برقم (١٥٩٢).\n(^٧) مسلم (١١٢٩).\n(^٨) النسائي في \"الكبرى\" ٢/ ١٦١ (٢٨٥٥).\n(^٩) مسلم (١١٣٠).\n(^١٠) سيأتي برقم (٤٦٨٠) كتاب: التفسير، باب: ﴿وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ البَحْرَ﴾.","vol":"13","page":525},{"text":"عاشوراء: هذا يوم صالح (^١). وأخرجه ابن ماجه من حديث أيوب، عن سعيد بن جبير (^٢)، والصواب: أيوب، عن عبد الله بن سعيد بن جبير، عن أبيه، كما في البخاري.\nوحديث أبي موسى أخرجه مسلم (^٣)، وفي رواية له: كان أهل خيبر يصومون يوم عاشوراء يتخذونه عيدًا فيلبسون فيه حليهم وشاراتهم فقال - ﵇ -: \"فصوموا أنتم\" (^٤) وأخرجه البخاري في باب: إتيان اليهود من المناقب، وفيه: وأمر بصومه (^٥).\nوحديث ابن عباس الذي بعده أخرجه مسلم أيضًا (^٦)، وفي كتاب \"الصيام\" للقاضي يوسف من حديث ابن عباس مرفوعًا: \"ليس ليوم فضل على يوم فضل في الصيام إلا شهر رمضان، أو يوم عاشوراء\" (^٧).\n_________\n(^١) أحد أحاديث الباب (٢٠٠٤).\n(^٢) ابن ماجه (١٧٣٤) كتاب: الصيام، باب: صيام يوم عاشوراء.\n(^٣) مسلم (١١٣١).\n(^٤) مسلم (١١٣١/ ١٣٠).\n(^٥) يأتي برقم (٣٩٤٢) كتاب: مناقب الأنصار.\n(^٦) مسلم (١١٣٢).\n(^٧) رواه أيضا أبو يعلى في \"معجمه\" (٢٥٣)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٧٥، والطبراني ١١/ ١٢٧ (١١٢٥٣)، وابن عدي في \"الكامل\" ٧/ ١٦، والبيهقي في \"الشعب\" ٣/ ٣٦٢ (٣٧٨٠)، والذهبي في \"السير\" ١٧/ ٥١ - ٥٢ من طريق عبد الجبار بن الورد، عن ابن أبي مليكة، عن عبيد الله بن أبي يزيد، عن ابن عباس مرفوعًا به.\nقال المنذري في \"الترغيب والترهيب\" ٢/ ٧١ (١٥٣٤): رواه الطبراني في \"الكبير\" والبيهقي، ورواة الطبراني ثقات، وتبعه الهيثمي فقال: في \"المجمع\" ٣/ ١٨٦: رواه الطبراني ورجاله ثقات.\nوالحديث ضعفه الذهبي فقال في \"السير\": حديث غريب فيه نكارة، وقال الألباني في \"الضعيفة\" (٢٨٥): منكر.","vol":"13","page":526},{"text":"وللنقاش: \"إن عشت إلى قابل صمت التاسع\" (^١)، خوفًا أن يفوته، وفي لفظ: \"من صام عاشوراء فكأنما صام الدهر كله وقام ليله\" (^٢). وفي آخر: \"من صامه يحسب له بألف سنة من سني الآخرة\" وفي آخر: \"يكفر سنتين: سنة قبله وسنة بعده وإن الله أمرني بصومه\" (^٣).\nوحديث سلمة بن الأكوع سلف (^٤)، وفي أفراد مسلم، عن أبي قتادة قال: \"صيام يوم عاشوراء إني أحتسب على الله أن يكفر السنة التي قبله\" (^٥) قال الترمذي: لا نعلم في شيء من الروايات أنه قال في صيام عاشوراء: \"يكفر سنة\" إلا في حديث أبي قتادة، وبه يقول أحمد وإسحاق (^٦).\nقلت: قد أخرج هو في \"جامعه\" من حديث أبي هريرة يرفعه: \"ما من أيام الدنيا أحب إلى الله أن يتعبد له فيها من أيام العشر وإن صيام يوم منها ليعدل صيام سنة وليلة فيها بليلة القدر\" (^٧) ثم قال: حديث غريب (^٨)،\n_________\n(^١) قلت: هو في مسلم (١١٣٤) من حديث ابن عباس.\n(^٢) رواه السهمي في \"تاريخ جرجان\" ص: ٣٤٤.\n(^٣) رواه أسلم بن سهل الواسطي في \"تاريخ واسط\" ص: ٢٤٦ - ٢٤٧.\n(^٤) برقم (١٩٢٤) باب: إذا نوى بالنهار صومًا.\n(^٥) مسلم (١١٦٢).\n(^٦) \"سنن الترمذي\" ٣/ ١١٧ بعد حديث (٧٥٢).\n(^٧) ورد بهامش الأصل: هذا في عشر الحجة لا في عشر المحرم وهذا الحديث في ابن ماجه.\n(^٨) الترمذي (٧٥٨) في الصوم، باب ما جاء في العمل في أيام العشر، ورواه أيضًا ابن ماجة (١٧٢٨) في الصيام، باب: صيام العشر، والبيهقي في \"الشعب\" ٣/ ٣٥٥ - ٣٥٦ (٣٧٥٧)، والخطيب ١١/ ٢٠٨، والمزي في \"تهذيب الكمال\" ٢٧/ ٤٨٢ - ٤٨٣، والذهبي في \"الميزان\" ٥/ ٢٢٥ من طريق مسعود بن واصل عن نهاس بن قهم، عن قتادة، عن سعيد بن المسيب، عن أبي هريرة، مرفوعًا به.","vol":"13","page":527},{"text":"وفي كتاب \"عاشوراء\" لأبي محمد الحسن النقاش (^١) من حديث زيد بن أرقم مرفوعًا: \"إنه يكفر السنة التي أتت قبلها والسنة التي بعدها\" (^٢).\nوفي \"الصحيحين\" من حديث ابن مسعود: أنه - ﵇ - كان يصومه قبل أن ينزل رمضان فلما نزل ترك، والسياق لمسلم: كان يصام قبل أن ينزل رمضان، إلى آخره، ذكره في تفسير: ﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ﴾ [البقرة: ١٨٣] [البقرة: ١٨٣] (^٣).\nوفي أفراد مسلم من حديث جابر بن سمرة: كان رسول الله - ﷺ - يأمر بصيام يوم عاشوراء ويحثنا عليه ويتعاهدنا عنده، فلما فرض رمضان لم\n_________\n= قال الترمذي: حديث غريب لا نعرفه إلا من حديث مسعود بن واصل، عن النهاس. وسألت محمدًا عن هذا الحديث، فلم يعرفه من غير هذا الوجه مثل هذا، وقد روي عن قتادة، عن سعيد بن المسيب، عن النبي - ﷺ - مرسلًا شيء من هذا.\nوقد تكلم يحيى بن سعيد في نهاس بن قهم من قبل حفظه اهـ.\nوأعله الدارقطني فقال في \"العلل\" ٩/ ١٩٩ - ٢٠٠ (١٧١٩): تفرد به مسعود بن واصل، عن النهاس بن قهم، والنهاس مضطرب الحديث تركه يحيى القطان، ومسعود بن واصل ضعفه أبو داود الطيالسي، وهذا الحديث إنما روي، عن قتادة، عن سعيد بن المسيب مرسلًا. وضعفه الألباني في \"الضعيفة\" (٥١٤٢).\nقلت: سلف من حديث ابن عباس (٩٦٩) مرفوعًا: \"ما العمل في أيام أفضل منها في هذه\". قالوا: ولا الجهاد؟ قال: \"ولا الجهاد، إلا رجل .. \" الحديث.\n(^١) ورد بهامش الأصل: والذي يعرف من النقاشين ثلاثة حفاظ: محمد بن الحسن أبو بكر هذا له مصنفات كثيرة وهو مع جلالته غير محتج به، وحافظ آخر يقال له النقاش وهو أبو بكر محمد بن علي بن الحسن نزل تنيس، رضيه الدارقطني، وارتحل إليه في تنيس فكان من علماء الحديث. توفي سنة ٣٢٩، وأبو سعيد النقاش محمد. بن علي كنيته في آخر حاشية هذِه الصفحة.\n(^٢) تقدم.\n(^٣) يأتي برقم (٤٥٠٣) كتاب: التفسير، باب: ﴿يا أيها الذين آمنوا ..﴾، مسلم (١١٢٧) باب: صوم يوم عاشوراء.","vol":"13","page":528},{"text":"يأمرنا، ولم ينهنا، ولم يتعاهدنا عنده (^١)، وفي أفراده أيضًا من حديث الحكم بن الأعرج قال: انتهيت إلى ابن عباس وهو متوسد رداءه في زمزم فقلت: أخبرني عن صوم يوم عاشوراء فقال: إذا رأيت هلال المحرم فاعدد وأصبح يوم التاسع صائمًا، فقلت: هكذا كان محمد - ﷺ - يصومه؟ قال: نعم (^٢).\nوسلف حديث الربيع بنت معوذ فيه (^٣).\nوفي الباب عن محمد بن صيفي (^٤)، وهند (^٥) بن أسماء (^٦) أحمد، وعبد الرحمن بن سلمة عن عمه (في أبي داود) (^٧)، وقيس بن سعد بن\n_________\n(^١) مسلم (١١٢٨).\n(^٢) مسلم (١١٣٣).\n(^٣) سلف برقم (١٩٦٠).\n(^٤) رواه النسائي ٤/ ١٩٢، وابن ماجه (١٧٣٥) باب: صيام يوم عاشوراء، وأحمد ٤/ ٣٨٨، وابن أبي شيبة ٢/ ٣١٢ - ٣١٣ (٩٣٦٧)، والنسائي في \"الكبرى\" ٢/ ١١٣ (٢٦٢٩)، وابن خزيمة ٣/ ٢٨٩ (٢٠٩١)، وابن قانع في \"معجم الصحابة\" ٣/ ٢٠ - ٢١، وابن حبان ٨/ ٣٨٢ (٣٦١٧) والطبراني ١٩ (٥٣٢).\nقال البوصيري في \"المصباح\" ٢/ ٧٦: إسناده صحيح، ووافقه الألباني في \"الصحيحة\" ٦/ ٢٤٧.\n(^٥) ورد بالهامش: كذا وقع في \"المسند\": هند بن أسماء. قال الذهبي في \"التجريد\": والصواب هند أخو أسماء ابنا حارثة. ولهما إخوة وكان من أصحاب الصفة.\n(^٦) رواه أحمد ٤/ ٤٨٤، والبخاري في \"التاريخ\" ٨/ ٢٣٨ - ٢٣٩، والطحاوي ٢/ ٧٣، والطبراني ٢٢ (٥٤٥).\nقال الهيثمي في \"المجمع\" ٣/ ١٨٣: رجال أحمد رجال الصحيح، وقال الألباني في \"الصحيحة\" ٦/ ٢٤٧: اسناده حسن، رجاله ثقات معروفون غير حبيب بن هند.\n(^٧) رواه أبو داود (٢٤٤٧)، وأحمد ٥/ ٢٩، ٣٦٨، ٤٠٩، والنسائي في \"الكبرى\" ٢/ ١٦٠ (٢٨٥٠ - ٢٨٥٢). والبيهقي ٤/ ٢٢١. وضعفه الألباني في \"ضعيف أبي داود\" (٤٢٢).","vol":"13","page":529},{"text":"عبادة (في النسائي) (^١)، وابن الزبير (^٢)، وعلي (في الترمذي) ولفظه: سأل رجل النبي - ﷺ -: أي الشهر تأمرني أن أصوم بعد رمضان قال: \"صُم المحرم؛ فإنه شهر الله، وفيه يوم تاب فيه على قوم ويتوب فيه على آخرين\"، ثم قال: حسن غريب (^٣)، ونحوه في مسلم: \"أفضل الصيام بعد شهر رمضان شهر الله المحرم\" (^٤).\nوحفصة (في النسائي) (^٥)، وبعض أزواجه (^٦).\nولابن أبي شيبة من حديث أبي هريرة مرفوعًا: \"يوم عاشوراء كانت\n_________\n(^١) رواه النسائى ٥/ ٤٩.\n(^٢) رواه أحمد ٤/ ٥، ٦، والبزار (١٠٥٠/ كشف)، والطحاوي ٢/ ٧٦، وابن عدي في \"الكامل\" ٢/ ٣١٧.\nقال الهيثمي في \"المجمع\" ٣/ ١٨٤: فيه ثوير وهو ضعيف اهـ. بتصرف.\n(^٣) الترمذي (٧٤١) كتاب: الصوم، باب: ما جاء في صوم المحرم، ورواه أيضًا عبد الله بن أحمد ١/ ١٥٤، ١٥٥، والدارمي ٢/ ١١٠١ (١٧٩٧) كتاب: الصوم، باب: في صيام المحرم، وأبو يعلى ١/ ٢٣٢ (٢٦٧)، ١/ ٣٣٧ (٤٢٦ - ٤٢٧).\nوابن عدي في \"الكامل\" ٥/ ٤٩٨ من طريق عبد الرحمن بن إسحاق، عن النعمان بن سعد، عن على مرفوعًا به.\nوضعفه الألباني في \"ضعيف الترغيب\" (٦١٤).\n(^٤) مسلم (١١٦٣).\n(^٥) رواه النسائي ٤/ ٢٢٠، وأحمد ٦/ ٢٨٧، وأبو يعلى ١٢/ ٤٦٩ (٧٠٤١)، وابن حبان ١٤/ ٣٣٢ (٦٤٢٢)، والطبراني ٢٣ (٣٥٤)، وقال الألباني في \"ضعيف النسائي\" (١٤٠): إسناده ضعيف.\n(^٦) رواه أبو داود (٢٤٣٧) كتاب: الصوم، باب: في صوم العشر، والنسائي ٤/ ٢٢٠ - ٢٢١، وأحمد ٥/ ٢٧١ من طريق أبي عوانة، عن الحر بن الصباح عن هنيدة بن خالد عن امرأته، عن بعض أزواج النبي - ﷺ - قالت: كان رسول الله - ﷺ - يصوم تسع ذي الحجة ويوم عاشوراء … الحديث. وصححه الألباني في \"صحيح أبي داود\" (٢١٠٦). وانظر جملة هذِه الأحاديث في \"الصحيحة\" (٢٦٢٤).","vol":"13","page":530},{"text":"تصومه الأنبياء فصوموه أنتم\" (^١) وللنقاش من حديث ابن لهيعة، عن أبي الزبير، عن جابر قال: أمرنا رسول الله - ﷺ - بصوم عاشوراء أن (نصومه) (^٢) (^٣). ومن حديث فاطمة بنت محمد، عن أم يزيد بنت وعلة، عن أبيها مرفوعًا مثله. ومن حديث عليلة قالت: حدثتني أمي\nعن أمة الله بنت رزينة (^٤) عن أمها مرفوعًا مثله. وزيادة: \"وصوم الصبيان\" ويقول: \"لا تذوقوا اليوم شيئًا فإنه يعدل سنة\" (^٥).\nومن \"الموضوعات\" لأبي سعيد محمد بن علي النقاش مرفوعًا: \"يوم عاشوراء يوم مبارك أمرني الله بصومه قبل أن ينزل رمضان\"، فذكر حديثًا طويلًا.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٣١١ (٩٣٥٥) كتاب: الصوم، ما قالوا في صوم عاشوراء. عن حفص بن غياث، عن الهجري، عن أبي عياض، عن أبي هريرة مرفوعًا به.\nوضعفه الألباني في \"ضعيف الجامع\" (٣٥٠٨)، وقال في \"الإرواء\" ٤/ ١١٢: منكر بهذا اللفظ، وعلته الهجري واسمه إبراهيم بن مسلم، قال الحافظ: لين الحديث، والثابت في الصحيحين وغيرهما أن (موسى وقومه صاموه).\n(^٢) في الأصل: يصوموه، والمثبت من \"المسند\".\n(^٣) رواه أحمد ٣/ ٣٤٠، ٣٤٨، والطبراني في \"الأوسط\" ٣/ ٦١ (٢٤٨٠) بنحوه من هذا الطريق. قال الهيثمي ٣/ ١٨٥: فيه: ابن لهيعة، وهو حسن الحديث، وفيه كلام.\n(^٤) ورد بهامش الأصل: رزينة هذِه خادمة رسول الله - ﷺ - ومولاة زوجته صفية روت عنها، ابنتها أمة الله ولها صحبة.\n(^٥) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٢٠٧ (٣٤٣٧)، وأبو يعلى ١٣/ ٩٢ (٧١٦٢)، وابن خزيمة ٣/ ٢٨٨٨ - ٢٨٩ (٢٠٨٩)، والطبراني في \"الكبير\" ٢٤ (٧٠٤)، وفي \"الأوسط\" ٣/ ٨٤ - ٨٥ (٢٥٦٨) من هذا الطريق.\nقال الحافظ في \"الفتح\" ٤/ ٢٠١: إسناده لا بأس به.","vol":"13","page":531},{"text":"إذا تقرر ذَلِكَ: فاتفق العلماء على أن صوم عاشوراء اليوم سنة وليس بواجب، واختلفوا في حكمه أول الإسلام، فقال أبو حنيفة: كان واجبًا، وهو وجه لأصحابنا والأشهر المنع ولم يكن واجبًا قط في هذِه الأمة، ولكنه كان متأكد الاستحباب فلما نزل صوم رمضان صار مستحبًّا دون ذَلِكَ الاستحباب، ونقل عياض عن بعض السلف أن فريضته الآن باقية، وانقرض القائلون بذلك، وحصل الإجماع\nعلى أنه ليس بفرض إنما هو مستحب، وروي عن ابن عمر كراهية قصد صومه وتعيينه بالصوم (^١)، وهو ما في \"المحيط\" عن أبي حنيفة، والعلماء مجمعون على استحبابه وتعيينه. وحديث عائشة دال على أنه رد إلى التطوع، وحديث سلمة دال على وجوبه أو تأكده، وحديث ابن عباس دال على أن صومه شكرًا في إظهار موسى على عدوه فرعون فدل ذَلِكَ على الاحتياط لا على الفرض، وعلى مثل ذَلِكَ دل حديث ابن عمر ومعاوية، وفي أمر الشارع إياهم بصومه بعد أن أصبحوا دليل على أن من كان في يوم عليه صومه بعينه ولم يبيت النية أنه يجوز أن ينوي صومه بعدما أصبح إذا كان ذَلِكَ قبل الزوال، وقد سلف ما فيه.\nواختلفت الآثار أي يوم هو عاشوراء؟ فعند الترمذي مصححًا عن ابن عباس: أمر رسول الله - ﷺ - بصوم عاشوراء اليوم العاشر (^٢)، وتقدم قول ابن عباس في \"مسلم\" وأنه اليوم التاسع (^٣)، وقد بين ذَلِكَ\n_________\n(^١) \"إكمال المعلم\" ٤/ ٧٨ - ٧٩.\n(^٢) الترمذي (٧٥٥) وقال: حديث حسن صحيح، وصححه الألباني في \"صحيح الترمذي\" (٦٠٣).\n(^٣) مسلم (١١٣٣).","vol":"13","page":532},{"text":"حماد بن سلمة عن حماد، عن علي بن زيد، عن عمار بن أبي عمار، عن ابن عباس قال: هو اليوم التاسع (^١)، وقد جاء كما قال الطحاوي: في حديث الحكم بن الأعرج: أنه اليوم العاشر (^٢). ذكر عبد الرزاق، عن إسماعيل بن عبد الله، أخبرني يونس بن عبيد، عن الحكم بن الأعرج، عن ابن عباس قال: إذا أصبحت فعد تسعًا وعشرين يومًا، ثم أصبح صائمًا فهو يوم عاشوراء (^٣). يعني: عدَّ من يوم النحر، وكذلك قال سعيد بن المسيب والحسن البصري: هو اليوم العاشر، وحكاه في \"المصنف\" عنهما، وعن محمد وعكرمة (^٤). وهو ظاهر مذهب مالك فيما قاله ابن المفضل؛ لأنه مأخوذ من العشر فلزم أن يختص به؛ لأن التاسع إنما يسمى تاسوعاء، وحديث مسلم: \"لئن بقيت إلى قابل لأصومن التاسع\" فلم يأت العام المقبل حَتَّى توفي، وفي رواية أبي بكر قال: يعني: يوم عاشوراء (^٥).\n_________\n(^١) روى ابن أبي شيبة ٢/ ٣١٤ (٩٣٨٧) في الصوم، في يوم عاشوراء أي يوم هو؟ وعبد بن حميد (٦٦٨) من طريق الحكم بن الأعرج، عن ابن عباس قال: هو يوم التاسع. وقال الألباني في \"الضعيفة\" ٨/ ٣٠٩: رواه ابن أبي شيبة وإسناده صحيح.\nوروي مرفوعًا، رواه ابن عدي في \"الكامل\" ١/ ٥١٦، وأبو نعيم في \"لحلية\" ٩/ ٣٢٢، وابن الجوزي في \"العلل\" ٢/ ٦١ - ٦٢ من طريق علي بن بكار، عن أبي أمية بن يعلى، عن سعيد المقبري، عن ابن عباس مرفوعًا به.\nقال ابن الجوزي: هذا حديث لا يصح عن رسول الله - ﷺ -، وأبو أمية اسمه إسماعيل بن يعلى، قال يحيى والدارقطني: متروك الحديث، وإنما هذا يروى، عن ابن عباس من قوله، وقال الألباني في \"الضعيفة\" (٣٨٤٩): موضوع.\n(^٢) \"شرح معاني الآثار\" ٢/ ٧٧.\n(^٣) \"المصنف\" لعبد الرزاق ٤/ ٢٨٨ (٧٨٤٠).\n(^٤) \"مصنف ابن أبي شيبة\" ٢/ ٣١٤ (٩٣٨٤، ٩٣٨٥).\n(^٥) مسلم (١١٣٤).","vol":"13","page":533},{"text":"قال الطحاوي: ورواه ابن أبي ذئب، عن القاسم بن عياش، عن عبد الله بن عمير، عن ابن عباس، عن النبي - ﷺ - أنه قال: \"لئن عشت للعام القابل لأصومن يوم التاسع عاشوراء\"، وقال ابن أبي ذئب مرة في حديثه: \"لأصومن عاشوراء يوم التاسع\" (^١).\nقال ابن دحية: أفتى ابن عباس بعد موته - ﷺ - بصوم التاسع كما كان - ﵇ - عزم عليه أن يفعله لو عاش، ونقله ابن عبد البر في \"تمهيده\" (^٢) وابن التين تبعًا لابن المنذر والقرطبي (^٣)، عن الشافعي وأحمد وإسحاق، وهو غريب عن الشافعي: نعم استحبه معه (^٤).\nوقال طائفة، بصوم التاسع والعاشر، روي ذَلِكَ عن ابن عباس، وأبي رافع صاحب أبي هريرة وابن سيرين (^٥)، وأبي ثور وهو قول الشافعي وأحمد وإسحاق، هذا قول ابن المنذر.\nوقال صاحب \"العين\": عاشوراء هو اليوم العاشر من المحرم (^٦)، وقيل: هو التاسع. وقال الضحاك: إنه التاسع، نقله ابن أبي شيبة في \"مصنفه\" (^٧) عنه، قال الطحاوي: وقوله فيما مضى: \"لأصومن عاشوراء يوم التاسع\" خلاف قوله: \"لأصومن يوم التاسع\"؛ لأن قوله:\n_________\n(^١) \"شرح معاني الآثار\" ٢/ ٧٧.\n(^٢) \"التمهيد\" ٧/ ٢١٣.\n(^٣) \"المفهم\" ٣/ ١٩٠.\n(^٤) انظر: \"روضة الطالبين\" ٢/ ٣٨٧، \"المغني\" ٤/ ٤٤٠ - ٤٤١، \"مسائل أحمد برواية الكوسج\" ١/ ٢٩٦.\n(^٥) انظر: \"مصنف عبد الرزاق\" ٤/ ٢٨٧ - ٢٨٨، و\"مصنف ابن أبي شيبة\" ٢/ ٣١٤، و\"التمهيد\" ٧/ ٢١٣ - ٢١٤.\n(^٦) \"العين\" ١/ ٢٤٩.\n(^٧) \"المصنف\" ٢/ ٣١٤ (٩٣٨٣).","vol":"13","page":534},{"text":"\"لأصومن عاشوراء يوم التاسع\" إخبار منه بكون ذَلِكَ اليوم يوم عاشوراء.\nوقوله: \"لأصومن التاسع\" يحتمل لأصومه مع العاشر لئلا أقصد بصومي إلى يوم عاشوراء بعينه كما تفعل اليهود، لكني أخلطه بغيره فأكون قد صمته بخلاف ما يصومه اليهود، وقد روي عن ابن عباس ما دل على هذا المعنى، روى ابن جريج، عن عطاء عنه صرف تأويل قوله: \"لأصومن التاسع\" إلى ما قلناه (^١)، وقد جاء ذَلِكَ عن رسول الله - ﷺ - روى ابن أبي ليلى عن داود بن علي، عن أبيه، عن جده ابن عباس، عن رسول الله - ﷺ - في صوم يوم عاشوراء: \"صوموه وصوموا قبله يومًا أو بعده ولا تشبهوا باليهود\" (^٢)، فثبت بهذا أنه - ﵇ - أراد بالتاسع أن يدخل صوم يوم عاشوراء في غيره من الصيام، حَتَّى لا يكون مقصودًا بعينه، كما جاء عنه في صيام يوم الجمعة، كما سلف في حديث جويرية وغيرها (^٣).\nووجه كراهية إفراد هذِه الأيام بالصيام التفرقة بين شهر رمضان وسائر ما يصوم الناس غيره؛ لأنه مقصود بعينه فرضًا وغيره ليس كذلك (^٤). وبهذا كان يأخذ ابن عمر وكان لا يصوم عاشوراء إلا أن\n_________\n(^١) رواه عبد الرزاق ٤/ ٢٨٧ (٧٨٣٩)، والطحاوي ٢/ ٧٨، وابن عبد البر في \"التمهيد\" ٧/ ٢١٣.\n(^٢) رواه أحمد ١/ ٢٤١، والبزار كما في \"كشف الأستار\" (١٠٥٢) وابن خزيمة ٣/ ٢٩٠ - ٢٩١ (٢٠٩٥)، والطحاوي ٢/ ٧٨، والبيهقي ٤/ ٢٨٧.\nقال الهيثمي: ٣/ ١٨٨: فيه محمد بن أبي ليلى وفيه كلام، وقال الألباني في تعليقه على \"صحيح ابن خزيمة\": إسناده ضعيف لسوء حفظ ابن أبي ليلى.\n(^٣) سلف برقم (١٩٨٦).\n(^٤) \"شرح معاني الآثار\" ٢/ ٧٨ - ٧٩ بتصرف.","vol":"13","page":535},{"text":"يوافق صومه (^١) وقال الطبري: نظير كراهية ابن عمر لصيامه نظير كراهية من كره صيام رجب، إذ كان شهرًا تعظمه الجاهلية، فكره أن يعظم في الإسلام أيضًا من غير تحريم صومه إذا ابتغى بصيامه الثواب لا التشبه بأهل الشرك، وقد جاء في فضل صوم عاشوراء حديث أبي قتادة (^٢) وغيره مما سلف، وكان يصومه من السلف علي وأبو موسى، وعبد الرحمن بن عوف، وابن مسعود، وابن عباس (^٣)، وأمر بصومه الصديق، وعمر (^٤).\nفإن قلت: قد رخص في صيام أيام بعينها مقصودة بالصوم كأيام البيض، فدل أنه لا بأس بالقصد إلى يوم بعينه.\nقلت: مالك أمر بصومها لمعنى كما أسلفناه، وهو الشكر لله لعارض كان فيه، وكذا صوم الجمعة إذا صامه لعارض من كسوف شمس أو قمر، أو لمعنًى فلا بأس به، وإن لم يصم قبله أو بعده مع أن مالكًا استحبه، أعني: صوم يوم عاشوراء وفضله على غيره. وكذا جميع المالكيين بالمغرب، ويتصدقون فيه ويرونه من أجل القرب اقتداءً برسول الله - ﷺ - وإمام مذهبهم.\nتنبيهات:\nأحدها: (قول) (^٥) الداودي: قول معاوية: (أين علماؤكم؟) يدل أنه\n_________\n(^١) مسلم (١١٢٦/ ١١٩).\n(^٢) رواه مسلم (١١٢٦/ ١٩٦).\n(^٣) انظر هذِه الآثار في: \"مصنف عبد الرزاق\" ٤/ ٢٨٧ (٨٧٣٦، ٧٨٣٩)، و\"مصنف ابن أبي شيبة\" ٢/ ٣١٢ (٩٣٦١ - ٩٣٦٢)، و\"سنن البيهقي\" ٤/ ٢٨٦ - ٢٨٧.\n(^٤) رواه ابن عبد البر في \"التمهيد\" ٧/ ٢١٥.\n(^٥) في (م): قال.","vol":"13","page":536},{"text":"سمع شيئًا أنكره إما أن سمع قول من لا يرى لصومه فضلًا، أو سمع (قول) (^١) من يقول: إنه فرض على ما ذكر فيه. وقال ابن التين: يحتمل أن يريد به استدعاء موافقتهم، أو بلغه أنهم يرون صيامه فرضًا، أو نفلًا، أو للتبليغ، ويحتمل أن يريد بقوله: (لم يكتب الله عليكم صيامه) الآن، أو لا مطلقًا. وتظهر فائدته في عدم تبييت النية فيه.\nثانيها: قد أسلفنا أنه قال: \"لئن بقيت إلى قابل\" إلى آخره. قال ابن الجوزي: لما قدم - ﵇ - المدينة رأى اليهود يصومونه فصامه وأمر بصيامه، فلما نزلت فريضة رمضان فلم يأمرهم بغيره، ثم أراد مخالفتهم اليهود في آخر عمره فمات قبل العام، وأراد بالتاسع أن يكون عوضًا عن العاشر؛ ليخالف اليهود، أو يكون أراد صومهما؛ للمخالفة أيضًا، أو يكون كره صوم يوم مفرد فأراد أن يصله بيوم غيره، أو يكون أراد بالتاسع ما كان يذهب إليه ابن عباس أنه العاشر.\nثالثها: من الغريب ما في \"تفسير أبي الليث السمرقندي\" أن عاشوراء الحادي عشر، وحكاه المحب الطبري أيضًا.\nرابعها: تاسوعاء وعاشوراء ممدودان، وحكي قصرهما (^٢) ويقال: عشورا ذكره ابن سيده (^٣)، والخلاف السالف في تعيينه ذكره أهل اللغة.\nقال الليث فيما حكاه الأزهري في \"تهذيبه\": هو العاشر (^٤)، وعن\n_________\n(^١) من (م).\n(^٢) ورد بهامش الأصل ما نصه: في \"المطالع\" عن أبي عمرو السدي قصر عاشوراء ومدها. كلامه، نقله أيضا غير التنقيب.\n(^٣) \"المحكم\" ١/ ٢١٩.\n(^٤) \"تهذيب اللغة\" ٣/ ٢٤٤٦.","vol":"13","page":537},{"text":"المزني: يحتمل أن يكون التاسع، قال الأزهري: كأنه تأول عشر الورد أنها تسعة أيام وهو الذي حكاه الليث عن الخليل وليس ببعيد عن الصواب (^١).\nوقال ابن دحية في حديث الأعرج بن الحكم (^٢) السالف: روايته\nمضطربة ولا يصح مع الاضطراب شيء. قال أبو زرعة: فيه لين (^٣)، ولذلك أعرض عنه البخاري، والصحيح رواية مسلم: \"لئن بقيت إلى قابل لأصومن التاسع يوم عاشوراء\" (^٤).\nوقال صاحب \"العين\": هو العاشر (^٥)، وقيل: التاسع، وقد أسلفناه، ومن أنكر هذا القول احتج بأنه لو كان التاسع لكان يقال له: التاسوعاء، وعن سيبويه: هو على مثال فاعولاء (^٦).\nوقال ابن سيده: هو العاشر (^٧) وفي \"الجامع\": سمي في الإسلام ولم يعرف في الجاهلية.\nقال الخليل: بنوه على فاعولاء ممدودًا؛ لأنها كلمة عبرانية، وقال ابن دريد في \"الجمهرة\": هو اسم إسلامي لا يعرف في الجاهلية؛ لأنه لا يعرف في كلامهم فاعولاء (^٨).\n_________\n(^١) السابق ٣/ ٢٤٤٦ - ٢٤٤٧.\n(^٢) قلت: هو الحكم بن الأعرج كما ذكره آنفًا، وكما هو في كتب الرجال، انظر: \"تهذيب الكمال\" ٧/ ١٠٤.\n(^٣) انظر: \"الجرح والتعديل\" ٣/ ١٢٠ (٥٥٧)، و\"تهذيب الكمال\" ٧/ ١٠٤.\n(^٤) مسلم (١١٣٤/ ١٣٤).\n(^٥) \"العين\" ١/ ٢٤٩.\n(^٦) انظر: \"الكتاب\" ٤/ ٢٥٠.\n(^٧) \"المحكم\" (١/ ٢١٩).\n(^٨) \"جمهرة اللغة\" ٢/ ٧٢٧، وعبارة ابن دريد: وليس في كلام العرب فاعولاء ممدودًا إلا عاشوراء.","vol":"13","page":538},{"text":"قلت: غريب فقد نطق به الشارع وأصحابه أنه كان يسمى في الجاهلية الجهلاء به ولا يعرف إلا به، وقال ابن الأعرابي: سمعت العرب تقول: خابوراء، وقال ابن بري: قد جاء فاعولاء غير عاشوراء وهي ضاروراء بمعنى: الضرر، وساروراء بمعنى: السرور، ودالولاء بمعنى: الدلالة، وخابوراء: اسم موضع، وفي \"تثقيف اللسان\" للحميري عن أبي عمرو الشيباني أنه بالقصر، وذكر فيه سيبويه المد والهمز، وأهل الحديث لم يضبطوه وإنما تركوه على القصر وترك الهمز.\nوقال ابن بطال: عاشوراء وزنه: فاعولاء، وهو من أبنية المؤنث وهو صفة لليلة، واليوم مضاف إليها، وعلى ما حكاه الخليل أنه التاسع يكون صفة لليوم، فيقال: يوم عاشوراء، وينبغي أن لا يضاف إلى اليوم؛ لأن فيه إضافة الشيء إلى نفسه، ومن جعل عاشوراء صفة لليلة فهو أصح في اللغة وهو قول من يرى أنه العاشر (^١).\nخامسها: خص هذا اليوم بخصائص، قال الداودي: ست عشرة، ولم يذكرها، ويحضرنا منها: نصر موسى، وفلق البحر له، وغرق فرعون وجنوده، واستواء سفينة نوح على الجودي، وأغرق قومه، ونجا يونس من بطن الحوت، وتاب على قومه، وتاب على آدم، قاله عكرمة (^٢). وأن من أصبح ولم يبيت صيامه أنه يصومه كذا وقع أولًا، قال ابن حبيب: وفيه أخرج يوسف من الجب، وولد فيه عيسى، ويوم تاب الله فيه على قوم، ويتوب فيه على آخرين. وروى معمر، عن قتادة قال: ركب نوح في السفينة في رجب في عشر بقين منه، ونزل\n_________\n(^١) \"شرح ابن بطال\" ٤/ ١٤٤.\n(^٢) رواه عبد الرزاق ٤/ ٢٩١ (٧٨٥٢).","vol":"13","page":539},{"text":"من السفينة يوم عاشوراء (^١)، وفيه تكسى الكعبة الحرام في كل عام، ذكره ابن بطال عن ابن حبيب في أشياء عدها، وروى شعبة، عن أبي الزبير، عن جابر مرفوعًا: \"من وسع على نفسه وأهله يوم عاشوراء أوسع الله عليه سائر سنته\" (^٢).\n_________\n(^١) السابق ٤/ ٢٩٠ (٧٨٤٩).\n(^٢) رواه من هذا الطريق ابن عبد البر في \"الاستذكار\" ١٠/ ١٤٠ (١٤٢٩٦).\nمن طريق محمد بن معاوية، عن الفضل بن الحباب، عن هشام بن عبد الملك الطيالسي، عن شعبة به.\nقال الحافظ في \"اللسان\" ٤/ ٤٣٩ - ٤٤٠: حديث منكر جدًّا ما أدري من الآفة فيه.\nونقل السيوطي في \"اللآلى\" ٢/ ٦٣ قول الحافظ، ولم يتعقبه بشيء، فكأنما أقره على ما قال، وضعفه الألباني أيضًا في \"تمام المنة\" ص: ٤١١ وقال: وفيه علة أخرى، وهي عنعنة أبي الزبير فإنه مدلس.\nورواه البيهقي في \"الشعب\" ٣/ ٣٦٥ (٣٧٩١) من طريق محمد بن يونس عن عبد الله بن إبراهيم الغفاري، عن عبد الله بن أبي بكر - ابن أخي محمد بن المنكدر، عن محمد بن المنكدر، عن جابر، مرفوعًا به. قال الألباني في \"تمام المنة\" ص: ٤١٠ - ٤١١: هذا إسناد موضوع من أجل محمد بن يونس -وهو الكديمي- فإنه كذاب، قال ابن عدي: قد اتهم الكديمي بالوضع. وشيخه عبد الله بن إبراهيم الغفاري، قال الذهبي: يدلسونه لوهنه، نسبه ابن حبان إلى أنه يضع الحديث، قال الحاكم: يروي عن جماعة من الضعفاء أحاديث موضوعة -قلت: وهذا منها اهـ. بتصرف.\nقلت: وفي الباب من حديث ابن مسعود وأبي هريرة وأبي سعيد الخدري، وعمر موقوفًا، وإبراهيم بن محمد بن المنتشر قوله.\nوقد روي البيهقي في \"الشعب\" ٣/ ٣٦٥ - ٣٦٦ (٣٧٩٢ - ٣٧٩٥) أحاديث ابن مسعود وأبي سعيد الخدري وأبي هريرة المرفوعة، وقال: هذِه الأسانيد وإن كانت ضعيفة فهي إذا ضم بعضها إلى بعض أخذت قوة. والله أعلم. كذا قال.\nقال السخاوي في \"المقاصد الحسنة\" (١١٩٣): رواه الطبراني، والبيهقي في \"الشعب\" و\"فضائل الأوقات\"، وأبو الشيخ؛ عن ابن مسعود؛ والأولان فقط عن =","vol":"13","page":540},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أبي سعيد؛ والثاني فقط في \"الشعب\" عن جابر وأبي هريرة، وقال: إن أسانيده كلها ضعيفة، ولكن إذا ضم بعضها إلى بعض أفاد قوة.\nبل قال العراقي في \"أماليه\": لحديث أبي هريرة طرق صحح بعضها ابن ناصر الحافظ، وأورده ابن الجوزي في \"الموضوعات\" من طريق سليمان بن أبي عبد الله، وقال: سليمان مجهول، وسليمان ذكره ابن حبان في \"الثقات\"؛ فالحديث حسن على رأيه. قال: وله طريق عن جابر على شرط مسلم، أخرجها ابن عبد البر في \"الاستذكار\" من رواية أبي الزبير عنه، وهي أصح طرقه. ورواه هو والدارقطني في الأفراد بسند جيد، عن عمر موقوفًا عليه، والبيهقي في \"الشعب\" من جهة محمد بن المنتشر، قال: كان يقال فذكره، قال: وقد جمعت طرقه في جزء.\nقلت -أي السخاوي-: واستدرك عليه شيخنا ﵀ كثيرًا لم يذكره، وتعقب اعتماد ابن الجوزي في \"الموضوعات\" قول العقيلي في هيصم بن شداخ راوي حديث ابن مسعود إنه مجهول، يقول: بل ذكره ابن حبان في \"الثقات\" والضعفاء. اهـ.\nوقال شيخ الإسلام في \"مجموع الفتاوى\" ٢٥/ ٣٠٠. رووا في حديث موضوع مكذوب على النبي - ﷺ - أنه من وسع على أهله يوم عاشوراء وسع الله عليه سائر\nالسنة. ورواية هذا كله عن النبي - ﷺ - كذب، ولكنه معروف من رواية سفيان بن عيينة، عن إبراهيم بن محمد بن المنتشر، عن أبيه قال: بلغنا أنه من وسع على أهله يوم عاشوراء، وسع الله عليه سائر سنته زإبراهيم بن محمد بن المنتشر من أهل الكوفة، وأهل الكوفة كان فيهم طائفتان، طائفة رافضة يظهرون موالاة أهل البيت، وهم في الباطن إما ملاحدة زنادقة، وإما جهال وأصحاب هوى، وطائفة ناصبة تبغض عليًّا وأصحابه، لما جرى من القتال في الفتنة ما جرى. اهـ.\nوقال الشيخ سيد سابق: رواه البيهقي في \"الشعب\" وابن عبد البر، وللحديث طرق أخرى كلها ضعيفة، ولكن إذا ضم بعضها إلى بعض ازدادت قوة، كما قال السخاوي: كذا قال، قال الألباني: هذا رأي السخاوي، ولا نراه صوابًا؛ لأن شرط تقوي الحديث بكثرة الطرق -وهو خلوها من متروك أو متهم- لم يتحقق في هذا الحديث. =","vol":"13","page":541},{"text":"قال جابر وأبو الزبير وشعبة: جربناه فوجدناه كذلك (^١).\nوقاله يحيى بن سعيد وابن عيينة أيضًا (^٢)، ورواه الحافظ أبو موسى المديني في كتابه \"فضائل الأيام والشهور\". ثم قال: حديث حسن.\nسادسها: سمي عاشوراء؛ لأنه عاشر المحرم كما سلف، أو لأنه عاشر كرامة أكرم الله بها هذِه الأمة، أو لأن الله أكرم فيه عشرة من الأنبياء بعشر كرامات.\nسابعها: لأي معنى استحب صوم التاسع؟ فقيل: لمخالفة أهل الكتاب في إفراد الصوم فعلى هذا يسن لمن تركه صوم الحادي عشر، وقيل للاحتياط لعاشوراء؛ لاحتمال الغلط في أول المحرم فيكون\n_________\n= قلت: لم يصب الشيخ سيد سابق -﵀- في عزو القول الذي ذكره للسخاوي، وتبعه عليه الألباني، ولم ينتبها أن القول هو قول البيهقي، وإنما نقله السخاوي فقط عنه في \"المقاصد\" كما أسلفناه، فظنا أنه قول السخاوي والله أعلم. ثم قال الألباني: فسائر طرق الحديث مدارها على متروكين أو مجهولين، ومن الممكن أن يكونوا من أعداء الحسين ﵁، الذين وضعوا الأحاديث في فضل الإطعام، والاكتحال، وغير ذلك يوم العاشوراء؛ معارضة منهم للشيعة الذين جعلوا هذا اليوم يوم حزن على الحسين ﵁؛ لأن قتله كان فيه. ولذلك جزم شيخ الإسلام ابن تيمية ﵀ بأن هذا الحديث كذب، وذكر أنه سُئل الإمام أحمد عنه، فلم يره شيئًا، وأيد ذلك بأن أحدًا من السلف لم يستحب التوسعة يوم عاشوراء، وأنه لا يعرف شيء من هذِه الأحاديث على عهد القرون الفاضلة، وقد نقل المناوي عن المجد اللغوي أنه قال:\nما يُروى في فضل صوم يوم عاشوراء، والصلاة فيه، والإنفاق، والخضاب، والادهان، والاكتحال، بدعة ابتدعها قتلة الحسين ﵁. اهـ. \"تمام المنة\" ص: ٤١٠ - ٤١٢.\n(^١) ذكرها ابن عبد البر في \"الاستذكار\" ١٠/ ١٤٠ (١٤٢٩٥ - ١٤٢٩٦).\n(^٢) \"شرح ابن بطال\" ٤/ ١٤٥.","vol":"13","page":542},{"text":"عاشرًا، وقد كان ابن عباس يصومهما خوفًا أن يفوته، وفعله في السفر (^١)، وفعله ابن شهاب (^٢).\nوقيل: لأجل إفراده كما نهى عن صوم يوم الجمعة وحده، وإذا فاته تاسع المحرم لا يصوم الحادي عشر، وقال البندنيجي من أصحابنا: من يستحب صوم التاسع والعاشر، فإن ضم إليهما الحادي عشر كان أكمل، ونقله في \"البحر\" عن بعض الأصحاب، ونص عليه الشافعي في \"الأم\"، وفيه حديث في البيهقي، ولأحمد أيضًا ولفظه: \"صوموا يوم عاشوراء وخالفوا اليهود وصوموا قبله يومًا وبعده (^٣) يومًا\" (^٤)، وصام أبو إسحاق يوم عاشوراء ثلاثة أيام يومًا قبله ويومًا بعده في طريق مكة، وقال: إنما أصوم قبله وبعده كراهية أن يفوتني، وكذلك روي عن ابن عباس أيضًا أنه قال: صوموا قبله يومًا وبعده يومًا، وخالفوا اليهود (^٥).\nثامنها: اليوم الذي نجَّى الله فيه موسى هو عند اليهود العاشر من تشرين لا يتغير عندهم بحسب الكبس والبسط، فيأتي تارة في المحرم وأخرى في رمضان وغيره لعلة دوران الشهور القمرية؛ لأن الشهور عندهم (شمسية) (^٦) والسنين على أحكام السنة (القمرية) (^٧)، وتزيد\n_________\n(^١) رواه ابن أبي شيبة ٢/ ٣١٤ (٩٣٨٨)، والبيهقي في \"الشعب\" ٣/ ٢٦٤ (٣٧٨٦)، وابن عبد البر في \"التمهيد\" ٧/ ٢١٣.\n(^٢) رواه البيهقي في \"الشعب\" ٣/ ٣٩٧ (٣٧٩٨).\n(^٣) ورد بهامش الأصل: هو في \"المسند\" من حديث ابن عباس فقد عزي هذا الحديث للبزار أيضا، كذا رأيته معزوًّا للبزار بخط الدمياطي.\n(^٤) تقدم تخريجه، وإسناده ضعيف، فيه محمد بن أبي ليلى.\n(^٥) رواه عبد الرزاق ٤/ ٢٨٧ (٧٨٣٩)، وابن الجعد (٢٤١١)، والبيهقي في \"الشعب\" ٣/ ٣٦٥.\n(^٦) في (م) قمرية.\n(^٧) في (م) شمسية.","vol":"13","page":543},{"text":"السنة الشمسية على القمرية أحد عشر يومًا وكسر، فالسنة الأولى عندهم اثنا عشر شهرًا، والثانية كذلك ثم لبسوا الثالثة، فجبروا فيها ما نقص من عدة الشهور القمرية، فتكون الثالثة ثلاثة عشر شهرًا، نبه عليه ابن دحية في \"علمه\".\nتاسعها: ما ورد في صلاة ليلة عاشوراء ويوم عاشوراء، وفي فضل الكحل يوم عاشوراء لا يصح. ومن ذَلِكَ حديث جويبر، عن الضحاك، عن ابن عباس رفعه: \"من اكتحل بالإثمد يوم عاشوراء لم يرمد أبدًا\". وهو حديث وضعه قتلة الحسين - ﵇ - (^١).\nقال الإمام أحمد: والاكتحال يوم عاشوراء لم يرو عن رسول الله - ﷺ - فيه أثر وهو بدعة (^٢).\n_________\n(^١) رواه من هذا الطريق البيهقي في \"الشعب\" ٣/ ٣٦٧ (٣٧٩٧)، وابن الجوزي في\n\"الموضوعات\" ٢/ ٦٧٣ (١١٤٣).\nقلت: هو حديث موضوع، قال البيهقي: جويبر ضعيف، والضحاك لم يلق ابن عباس، وقال ابن الجوزي: قال الحاكم: أنا أبرأ إلى الله من عهدة جويبر، فإن الاكتحال يوم عاشوراء لم يرو عن رسول الله - ﷺ - فيه أثر، وهو بدعة ابتدعها قتلة الحسين - ﵇ -، قال أحمد: لا يشتغل بحديث جويبر، وقال يحيى: ليس بشئ، وقال النسائي والدارقطني: متروك اهـ.\nوقال شيخ الإسلام في \"مجموع الفتاوى\" ٤/ ٥١٣: حديث كذب مختلق باتفاق من يعرف علم الحديث.\nوأورده الشوكاني في \"الفوائد\" ص: ٩٨، وقال السخاوي في \"المقاصد\" (١٠٨٥): حديث موضوع وكذا قال الألباني في \"الضعيفة\" (٦٢٤).\n(^٢) قلت: نقل ابن الجوزي وغيره هذا القول عن الحاكم. وقال ابن رجب في \"الطائف المعارف\" ص: ٥٨: وكل ما روي في فضل الاكتحال في يوم عاشوراء: الاختضاب والاغتسال فيه، فموضوع لا يصح. فالحديث منكر لا يصح بهذِه الألفاظ.","vol":"13","page":544},{"text":"ومن أغرب ما روي فيه أنه - ﵇ - قال في الصرد: \"إنه أول طائر صام عاشوراء\" (^١)، وهذا من قلة الفهم فإن الطائر لا يوصف بالصوم.\nقال الحاكم: وضعه قتلة الحسين - ﵇ -.\n_________\n(^١) رواه ابن قانع في \"معجم الصحابة\" ١/ ٢٧٦، والخطيب ٦/ ٢٩٦، وابن الجوزي في \"الموضوعات\" ٢/ ٥٧٤ - ٥٧٥ (١١٤٤ - ١١٤٦) من طريق عبد الله بن معاوية الجمحي قال: سمعت أبي يحدث، عن أبيه، عن جده، عن أبي غليظ بن أمية بن خلف الجمحي، مرفوعًا به.\nقال ابن الجوزي: هذا حديث لا يصح، ومما يرد هذا أن الطير لا يوصف بصوم، وقال الذهبي في \"الميزان\" ٥/ ٢٦٢: حديث منكر، وقال ابن رجب الحنبلي في \"اللطائف\" ص: ٥٨: إسناده غريب، وقال الشوكاني في \"الفوائد\" ص ٩٧: رواه الخطيب عن أبي غليظ مرفوعًا، ولا يعرف في الصحابة من له هذا الاسم، وفي إسناده عبد الله بن معاوية، منكر الحديث. اهـ.","vol":"13","page":545},{"text":"٣١\nصلاة التراويح","vol":"13","page":547},{"text":"<span data-type='title' id=toc-1489>٣١ - صلاة التراويح</span>\n<span data-type='title' id=toc-1490>١ - باب فَضْلِ مَنْ قَامَ رَمَضَانَ</span>\n٢٠٠٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ أَنَّ أَبَا هُرَيْرَةَ ﵁ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ لِرَمَضَانَ: \"مَنْ قَامَهُ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [انظر: ٣٥ - مسلم: ٧٥٩، ٧٦٠ - فتح: ٤/ ٢٥٠]\n\n٢٠٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". قَالَ ابْنُ شِهَابٍ: فَتُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَالأَمْرُ عَلَى ذَلِكَ، ثُمَّ كَانَ الأَمْرُ عَلَى ذَلِكَ فِي خِلَافَةِ أَبِي بَكْرٍ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ ﵄. [انظر: ٣٥ - مسلم: ٧٥٩، ٧٦٠ - فتح: ٤/ ٢٥٠]\n\n٢٠١٠ - وَعَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ القَارِيِّ أَنَّهُ قَالَ: خَرَجْتُ مَعَ عُمَرَ بْنِ الخَطَّابِ ﵁ لَيْلَةً فِي رَمَضَانَ إِلَى المَسْجِدِ، فَإِذَا النَّاسُ أَوْزَاعٌ مُتَفَرِّقُونَ يُصَلِّي الرَّجُلُ لِنَفْسِهِ، وَيُصَلِّي الرَّجُلُ فَيُصَلِّي بِصَلَاتِهِ الرَّهْطُ، فَقَالَ عُمَرُ: إِنِّي أَرَى لَوْ جَمَعْتُ هَؤُلَاءِ عَلَى قَارِئٍ وَاحِدٍ لَكَانَ أَمْثَلَ. ثُمَّ عَزَمَ فَجَمَعَهُمْ","vol":"13","page":549},{"text":"عَلَى أُبَى بْنِ كَعْبٍ، ثُمَّ خَرَجْتُ مَعَهُ لَيْلَةً أُخْرَى، وَالنَّاسُ يُصَلُّونَ بِصَلَاةِ قَارِئِهِمْ، قَالَ عُمَرُ: نِعْمَ البِدْعَةُ هَذِهِ، وَالَّتِي يَنَامُونَ عَنْهَا أَفْضَلُ مِنَ الَّتِي يَقُومُونَ. يُرِيدُ آخِرَ اللَّيْلِ، وَكَانَ النَّاسُ يَقُومُونَ أَوَّلَهُ. [فتح: ٤/ ٢٥٠]\n\n٢٠١١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ -- أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى وَذَلِكَ فِي رَمَضَانَ. [انظر: ٧٢٩ - مسلم: ٧٦١، ٧٨٢ - فتح: ٤/ ٢٥٠]\n\n٢٠١٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ، أَنَّ عَائِشَةَ ﵂ أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ لَيْلَةً مِنْ جَوْفِ اللَّيْلِ، فَصَلَّى فِي المَسْجِدِ، وَصَلَّى رِجَالٌ بِصَلَاتِهِ، فَأَصْبَحَ النَّاسُ فَتَحَدَّثُوا، فَاجْتَمَعَ أَكْثَرُ مِنْهُمْ، [فَصَلَّى] فَصَلَّوْا مَعَهُ، فَأَصْبَحَ النَّاسُ فَتَحَدَّثُوا، فَكَثُرَ أَهْلُ المَسْجِدِ مِنَ اللَّيْلَةِ الثَّالِثَةِ، فَخَرَجَ رَسُولُ اللهِ - ﷺ - فَصَلَّى، فَصَلَّوْا بِصَلَاتِهِ، فَلَمَّا كَانَتِ اللَّيْلَةُ الرَّابِعَةُ عَجَزَ المَسْجِدُ عَنْ أَهْلِهِ، حَتَّى خَرَجَ لِصَلَاةِ الصُّبْحِ، فَلَمَّا قَضَى الفَجْرَ أَقْبَلَ عَلَى النَّاسِ، فَتَشَهَّدَ ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّهُ لَمْ يَخْفَ عَلَىَّ مَكَانُكُمْ، وَلَكِنِّي خَشِيتُ أَنْ تُفْتَرَضَ عَلَيْكُمْ فَتَعْجِزُوا عَنْهَا\". فَتُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَالأَمْرُ عَلَى ذَلِكَ [انظر: ٧٢٩ - مسلم: ٧٦١، ٧٨٢ - فتح: ٤/ ٢٥٠]\n\n٢٠١٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ سَأَلَ عَائِشَةَ ﵂: كَيْفَ كَانَتْ صَلَاةُ رَسُولِ اللهِ - ﷺ - فِي رَمَضَانَ؟ فَقَالَتْ: مَا كَانَ يَزِيدُ فِي رَمَضَانَ، وَلَا فِي غَيْرِهَا عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّي أَرْبَعًا، فَلَا تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعًا، فَلَا تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي ثَلَاثًا. فَقُلْتُ: يَا رَسُولَ اللهِ، أَتَنَامُ قَبْلَ أَنْ تُوتِرَ؟ قَالَ: \"يَا عَائِشَةُ، إِنَّ عَيْنَيَّ تَنَامَانِ وَلَا يَنَامُ قَلْبِي\". [انظر: ١١٤٧ - مسلم: ٨٣٧ - فتح: ٤/ ٢٥١]","vol":"13","page":550},{"text":"ذكر فيه أحاديث:\nأحدها: حديث أَبَي هُرَيْرَةَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ لِرَمَضَانَ: \"مَنْ قَامَهُ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\".\nثانيها: عنه مثله.\nقَالَ ابن شِهَابٍ: فَتُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَالأَمْرُ عَلَى ذَلِكَ، ثُمَّ كَانَ الأَمْرُ عَلَى ذَلِكَ فِي خِلَافَةِ أَبِي بَكْرِ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ.\nوَعَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ القَارِيِّ أَنَّهُ قَالَ: خَرَجْتُ مَعَ عُمَرَ لَيْلَةً فِي رَمَضَانَ إِلَى المَسْجِدِ، فَإِذَا النَّاسُ أَوْزَاعٌ مُتَفَرِّقُونَ فَقَالَ عُمَرُ: إِنِّي أَرى لَوْ جَمَعْتُ هؤلاء عَلَى قَارِئٍ وَاحِدٍ فجمعهم عَلَى أُبَى. وفي آخره: قَالَ عُمَرُ: نِعْمَ البِدْعَةُ هذِه، وَالَّتِي يَنَامُونَ عَنْهَا أَفْضَلُ مِنَ التِي يَقُومُونَ. يُرِيدُ آخِرَ اللَّيْل\nثالثها: حديث عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى وَذَلِكَ فِي رَمَضَانَ. ثم ساقه مطولًا.\nرابعها: حديثها أيضا: مَا كَانَ يَزِيدُ فِي رَمَضَانَ، وَلَا فِي غَيْرِهَ عَلَى إِحْدى عَشْرَةَ رَكْعَةَ.\nالشرح: حديث أبي هريرة سلف في الإيمان (^١). ومعنى: (يقول\nلرمضان): أي: لأجله كقوله: ﴿قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ [الأنفال: ٣٨] أي: قل لأجلهم ونحوه، ومعنى \"إيمانًا\": مصدقًا بما وعد الله من الثواب عليه \"واحتسابًا\" يعني: يفعل ذَلِكَ ابتغاء وجهه و\"غفر ما تقدم له من ذنبه\" قول عام يرجى لمن فعل ما ذكر فيه غفران ذنوبه صغيرها وكبيرها؛ لأنه لم يستثن ذنبًا دون\n_________\n(^١) سلف برقم (٣٥).","vol":"13","page":551},{"text":"ذنب، ولأبي داود من حديث مسلم بن خالد عن العلاء، عن أبيه، عن أبي هريرة: خرج رسول الله - ﷺ - وإذا أناس في رمضان يصلون في ناحية المسجد فقال: \"من هؤلاء؟ \" فقيل: هؤلاء ناس ليس معهم قرآن، وأبي بن كعب يصلي بهم وهم يصلون بصلاته، فقال - ﵇ -: \"أصابوا\" أو\"نعم ما صنعوا\" ثم قال: ليس هذا الحديث بالقوي (^١).\nوحديث عائشة: ما كان يزيد .. إلى آخره. سلف مطولًا في باب: قيام النبي - ﷺ - بالليل في رمضان وغيره، من كتاب: الصلاة (^٢). وفي جمع عمر ﵁ الناس على قارئ واحد؛ دليل على نظر الإمام لرعيته في جمع كلمتهم وصلاح دينهم.\nوفيه: أن اجتهاد الإمام ورأيه في السنن مسموع له مؤتمر له كما ائتمر الصحابة لعمر في جمعهم على قارئ واحد؛ لأن طاعتهم لاجتهاده واستنباطه طاعة لله؛ لقوله: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ﴾ الآية [النساء: ٨٣].\n_________\n(^١) أبو داود (١٣٧٧).\nومن هذا الطريق رواه أيضًا ابن خزيمة ٣/ ٣٣٩ (٢٢٠٨)، وابن حبان ٦/ ٢٨٢ (٢٥٤١)، والبيهقي ٢/ ٤٩٥.\nقال أبو داود: ليس هذا الحديث بالقوي، مسلم بن خالد، ضعيف.\nونقل البيهقي قول أبي داود وسكت، فكأنما أقره على ما قال.\nوالحديث ذكره الحافظ في \"الفتح\" ٤/ ٢٥٢ وقال: ذكره ابن عبد البر. هكذا اكتفي بعزوه لابن عبد البر الذي ذكره في \"التمهيد\" ٨/ ١١١ بدون إسناد، ثم قال: وفيه مسلم بن خالد وهو ضعيف، والمحفوظ أن عمر هو الذي جمع الناس على أبي بن كعب.\nوأورده الألباني في \"ضعيف أبي داود\" (٢٤٣) وقال: هذا إسناد ضعيف، رجاله ثقات، غير مسلم بن خالد -وهو الزنجي- وهو ضعيف.\n(^٢) سلف برقم (١١٤٧).","vol":"13","page":552},{"text":"وفيه: جواز الاجتماع في صلاة النوافل وأنها في البيت أفضل.\nوفيه: أن الجماعة المتفقة في عمل الطاعة مرجو بركتها، إذ دعاء كل واحدٍ منهم يشمل جماعتهم، ولذلك صارت صلاة الجماعة تفضل صلاة الفذ بسبع وعشرين درجة (^١)، فيجب أن تكون النافلة كذلك.\nوفيه: أن قيام رمضان سنة؛ لأن عمر لم يسن منه إلا ما كان الشارع يحبه، وقد أخبر - ﵇ - بالعلة التي منعت من الخروج إليهم وهي خشية أن يفترض عليهم، وكان بالمؤمنين رحيما، فلما أمن عمر أن يفترض عليهم في زمنه لانقطاع الوحي أقام هذِه السنة وأحياها، وذلك سنة أربع عشرة من الهجرة في صدر خلافته.\nوفبه: أن الأعمال إذا تركت لعلة وزالت العلة أنه لا بأس بإعادة العمل، كما أعاد عمر صلاة الليل في رمضان في الجماعة.\nوفيه: أنه يجب أن يؤم القوم أقرؤهم لكتاب الله، ولذلك قال عمر: أُبي أقرؤنا. فلذلك قدمه عمر، وهذا على الاختيار إذا أمكن؛ لأن عمر قدم أيضًا تميمًا الداري (^٢) ومعلوم أن كثيرًا من الصحابة أقرأ منه، فدل\n_________\n(^١) دليله ما سلف برقم (٦٤٥) عن ابن عمر مرفوعًا: \"صلاة الجماعة تفضل صلاة الفذ بسبع وعشرين درجة\". ورواه مسلم (٦٥٠).\n(^٢) روى مالك في \"الموطأ\" ص ٩٢ (٢٨٠)، والنسائي في \"الكبرى\" ٣/ ١١٣ (٤٦٨٧)، والطحاوي في \"شرح معاني الآثار\" ١/ ٢٩٣، والبيهقي ٢/ ٤٩٦ من طريق محمد بن يوسف، عن السائب بن يزيد، أنه قال: أمر عمر بن الخطاب أبي بن كعب وتميمًا الداري أن يقوما للناس بإحدى عشرة ركعة،. الحديث.\nقال المباركفوري في \"تحفة الأحوذي\" ٣/ ٤٤٢: قال النيموي في \"آثار السنن\": إسناده صحيح. وقال الألباني في \"الإرواء\" ٢/ ١٩٢، وفي \"صلاة التراويح\" ص ٥٣: سنده صحيح جدًّا، وقال في ص ٦٣: سنده صحيح. وقال في \"المشكاة\" (١٣٠٢): إسناده صحيح. وسيذكر المصنف هذا الحديث قريبًا.","vol":"13","page":553},{"text":"هذا أن قوله - ﵇ -: \"يؤم القوم أقرؤهم لكتاب الله\" (^١) إنما هو على الاختيار.\nوالأوزاع: الفَرق، لا واحد له من لفظه، وقوله: (متفرقون) على معنى التأكيد؛ لأن الأوزاع: الجماعات المتفرقون، وقال ابن فارس: الأوزاع: الجماعات (^٢)، فعلى هذا يكون المتفرقون تفسيرًا، وعبارة صاحب \"العين\" أوزاع الناس: ضروب منهم، والتوزيع: القسمة (^٣).\nوقول عمر: (نعم البدعة) كذا هو في رواية أبي الحسن (نعم)، ووجهه أنها تقدمت مؤنثًا غير ذي فرج مثل: ﴿وَجَآهُمُ البَيِنَاتُ﴾ [آل عمران: ٨٦]، وهي كلمة تجمع المحاسن كلها كضده في بئس.\nوقال ابن التين: وقع في بعض النسخ: بالهاء وهو الصواب على أصول الكوفيين، وإنما يكون عند البصريين بالتاء ممدودًا نعمت؛ لأن نعم عندهم فعل فلا يتصل به إلا تاء التأنيث دون هائه. والبدعة: اختراع ما لم يكن قبل، فما خالف السنة فهو بدعة ضلالة، وما وافقها فهو بدعة هدى، وقد سُئل ابن عمر عن صلاة الضحى فقال: بدعة، ونعمت البدعة (^٤)، وهذا تصريح من عمر أنه أول من جمع في قيام\n_________\n(^١) رواه مسلم (٦٧٣) من حديث أبي مسعود الأنصاري.\n(^٢) \"مجمل اللغة\" ٤/ ٩٢٤. مادة: وزع.\n(^٣) \" العين\" (٢/ ٢٠٧) وفيه: التوزيع: القسمة.\n(^٤) رواه البغوي في \"الجعديات\" (٢١٣٦)، ومن طريقه الطبراني ١٢/ ٤٢٤ (١٣٥٦٣) من طريق إبراهيم بن مهاجر، عن مجاهد، عن ابن عمر.\nوقال الحافظ في \"الفتح\" ٣/ ٥٢: وروى ابن أبي شيبة بإسناد صحيح، عن الحكم بن الأعرج، عن الأعرج قال: سألت ابن عمر … فساقه.\nوالذي في \"المصنف\" ٢/ ١٧٥ (٧٧٨٢) عن حاجب بن عمر عن الحكم بن الأعرج قال: سألت ابن عمر فساقه، وليس فيه: ونعمت البدعة.","vol":"13","page":554},{"text":"رمضان على إمام واحد وتابعوه، وسماها بدعة؛ لأنه - ﵇ - لم يسنها لهم ولا فعلها الصديق وقد فعلها الفاروق، وقد صح: \"اقتدوا بالذين من بعدي\" (^١) ووصفها بنعم؛ لما فيها من وجوه المصالح.\n_________\n(^١) رواه الترمذي (٣٦٦٢)، وأحمد ٥/ ٣٨٢، والحميدي في \"مسنده\" ١/ ٤١٣ (٤٥٤)، وابن أبي حاتم في \"العلل\" ٢/ ٣٧٩، وأبو نعيم في \"الحلية\" ٩/ ١٠٩، والبغوي في \"شرح السنة\" ١٤/ ١٠١ (٣٨٩٥) من طريق سفيان بن عيينة، عن زائدة بن قدامة، عن عبد الملك بن عمير، عن ربعي بن حراش، عن حذيفة مرفوعًا به.\nقال الترمذي: حديث حسن.\nورواه الترمذي (٣٦٦٢)، وابن سعد في \"الطبقات الكبرى\" ٢/ ٣٣٤، والترمذي في \"العلل الكبير\" ٢/ ٩٣٣، والبيهقي ٥/ ٢١٢، والبغوي (٣٨٩٤)، والذهبي في \"السير\" ١/ ٤٨١، وفي \"تذكرة الحفاظ\" ٢/ ٧٥٥ من طريق سفيان بن عيينة، عن عبد الملك بن عمير، عن ربعي، به. ولم يذكر زائدة.\nقال الترمذي في \"السنن\": كان سفيان بن عيينة يدلس في هذا الحديث، فربما ذكره عن زائدة، عن عبد الملك، وربما لم يذكر فيه: عن زائدة. وقال أبو حاتم: كان يحدث به أيام الموسم، عن عبد الملك بن عمير، ولم يذكر زائدة، ثم قال: لم آخذه من عبد الملك، إنما حدثناه زائدة عن عبد الملك. وقال سفيان: إذا ذكرت لهم زائدة لم تسألوني عنه، وهذا حديث فيه فضيلة للشيخين. اهـ. \"العلل\" ٢/ ٣٧٩.\nورواه الترمذي كما في \"تحفة الأشراف\" ٣/ ٢٩، وابن ماجه (٩٧)، وأحمد ٥/ ٣٨٥ و٥/ ٤٠٢، وأبو حاتم في \"العلل\" ٢/ ٣٨١، والبيهقي ٨/ ١٥٣، وابن عبد البر في \"التمهيد\" ٢٢/ ١٢٦، وفي \"الاستيعاب\" ٣/ ٩٧، والخطيب في \"تاريخ بغداد\" ٤/ ٣٤٦ - ٣٤٧، والحافظ في \"موافقة الخبر الخبر\" ١/ ١٤٣، من طريق سفيان بن سعيد الثوري.\nورواه الخطيب ٧/ ٤٠٣ من طريق سالم المرادي.\nورواه أيضًا ١٢/ ٢٠ من طريق مسعر.\nثلاثتهم عن عبد الملك بن عمير، عن مولى لربعي، عن ربعي، به.\nقال المزي في \"التحفة\": قال الترمذي: حديث حسن.\nورواه الحاكم في \"المستدرك\" ٣/ ٧٥ من طريق الحميدي. =","vol":"13","page":555},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه البيهقي ١٨/ ١٥٣، والمزي في \"التهذيب\" ٣٠/ ٣٥٦، والحافظ في \"الموافقة\" ١/ ١٤٣ من طريق إبراهيم بن سعد.\nكلاهما عن سفيان بن سعيد الثوري، عن عبد الملك، به، إلا أنهم قالوا: عن هلال مولى ربعي، فسموه.\nقال الترمذي: وقال الثوري: عن عبد الملك، عن مولى لربعي، عن ربعي، عن حذيفة، قال حذيفة، وهو الصحيح. \"العلل الكبير\" ٢/ ٩٣٣ - ٩٣٤. وانظر: \"علل ابن أبي حاتم\" ٢/ ٣٨١ (٢٦٥٥).\nورواه الترمذي (٣٦٦٣)، وأحمد ٥/ ٣٩٩، وابن سعد ٢/ ٣٣٤، وابن حبان ١٥/ ٣٢٧ - ٣٢٨/ (٦٩٠٢)، والخطيب ١٤/ ٣٦٦، والمزي في \"التهذيب\" ١٠/ ١٦١ - ١٦٢ من طريق سالم -أبي العلاء- المرادي الأنعمي، عن عمرو بن هرم، عن ربعي بن حراش، عن حذيفة به.\nوقد روى الحاكم الحديث بعدة أسانيد في \"المستدرك\" ٣/ ٧٥ وحكى اختلافًا، ثم قال: فثبت بما ذكرنا صحة هذا الحديث وإن لم يخرجاه. وحسنه المصنف في \"البدر المنير\" ٩/ ٥٧٨، وكذا الحافظ في \"الموافقة\" ١/ ١٤٣، وانظر: \"التلخيص\" ٤/ ١٩٠. وحسنه الألباني في \"الصحيحة\" ٣/ ٢٣٤ - ٢٣٥، وفي \"صحيح الجامع\" (١١٤٢ - ١١٤٣).\nوفي الباب عن عبد الله بن مسعود وأنس بن مالك وابن عمر وأبي الدرداء.\nحديث ابن مسعود رواه الترمذي (٣٨٠٥)، والحاكم ٣/ ٧٥ - ٧٦، والبغوي في \"شرح السنة\" ١٤/ ١٠٢ (٣٨٩٦)، وابن عساكر في \"تاريخ دمشق\" ٣/ ٢٢٨ من طرق عن ابن مسعود.\nوضعف الحافظ إسناد الحديث -غير إسناد ابن عساكر- فقال في \"تلخيص الحبير\" ٤/ ١٩٠ في إسناده يحيى بن سلمة بن كهيل، وهو ضعيف. وانظر: \"الصحيحة\" ٣/ ٢٣٤. \"وصحيح الجامع\" (١١٤٤).\nوأما حديث أنس فرواه ابن عدي في \"الكامل\" ٣/ ٢٩. قال الألباني في \"الصحيحة\" ٣/ ٢٣٥: إسناده جيد. وانظر: \"صحيح الجامع\" (١١٤٤).\nوأما حديث ابن عمر فرواه العقيلي في \"الضعفاء\" ٤/ ٩٤ - ٩٥، وابن عساكر ٣٠/ ٢٢٨ من طريق مالك بن أنس، عن نافع، عن ابن عمر.\nقال العقيلي: حديث منكر لا أصل له من حديث مالك، وهذا يروى عن حذيفة، =","vol":"13","page":556},{"text":"وقوله: (والتي ينامون عنها أفضل): يعني: القيام آخر الليل؛ لحديث عائشة أنه - ﵇ - كان ينام أول الليل ويحيي آخره (^١). وأيضًا فهو وقت التنزل واستجابة الرب تعالى في ذَلِكَ الوقت لمن دعاه، وقد تقدم معنى خشيته الافتراض في الصلاة في باب: تحريض رسول الله - ﷺ - على صلاة الليل والنوافل من غير إيجاب (^٢)، وكذلك أسلفنا في باب: قيامه - ﵇ - بالليل في رمضان وغيره (^٣)، اختلافهم في عدد القيام في رمضان.\nوننبه هنا على طرف وهو أن قول عائشة هنا موافقة لما روى مالك عن محمد بن يوسف، عن السائب بن يزيد. قال: أمر عمر أُبي بن كعب وتميمًا الداريَّ أن يقوما للناس بإحدى عشرة ركعة (^٤)، وقال الداودي\nوغيره: ليست هذِه الرواية معارضة لرواية من روى عن السائب: ثلاثًا وعشرين ركعة (^٥)، ولا ما روى مالك، عن يزيد بن رومان قال: كان\n_________\n= عن النبي - ﷺ - بإسناد جيد ثابت. وقال المصنف في \"البدر\" ٩/ ٥٨٠: إسناده منكر.\nوانظر: \"الصحيحة\" ٣/ ٢٣٥ - ٢٣٦.\nوأما حديث أبي الدرداء فرواه الطبرانى في \"مسند الشاميين\" ٢/ ٥٧ - ٥٨، وابن عساكر ٣٠/ ٢٢٩.\nقال الهيثمي في \"المجمع\" ٩/ ٥٣: رواه الطبراني وفيه من لم أعرفهم. وضعفه الألباني في \"الضعيفة\" (٢٣٣٠).\n(^١) سلف برقم (١١٤٦) أبواب: التهجد، باب: من نام أول الليل وأحيا آخره، ورواه مسلم (٧٣٩).\n(^٢) يراجع أحاديث (١١٢٦ - ١١٢٩) أبواب: التهجد.\n(^٣) يراجع حديثي (١١٤٧ - ١١٤٨).\n(^٤) تقدم تخريجه قريبًا.\n(^٥) رواه عبد الرزاق ٤/ ٢٦١ - ٢٦٢ (٧٧٣٣).\nوقال الألباني في \"صلاح التراويح\" ص ٦٠: سنده ضعيف.","vol":"13","page":557},{"text":"الناس يقومون في رمضان بثلاث وعشرين ركعة (^١) بمعارضة لرواية السائب؛ لأن عمر جعل الناس يقومون في أول أمره بإحدى عشرة كما فعل - ﵇ -، وكانوا يقرءون بالمئين ويطولون القراءة، ثم زاد عمر بعد ذَلِكَ فجعلها ثلاثًا وعشرين ركعة على ما رواه يزيد بن رومان، وبهذا قال الثوري والكوفيون والشافعي -أي بالوتر- وأحمد (^٢)، فكان الأمر على ذَلِكَ إلى زمن معاوية، فشق على الناس طول القيام؛ لطول القراءة فخفف القراءة، وكثروا من الركوع، وكانوا يصلون تسعًا وثلاثين ركعة، الوتر منها ثلاث ركعات، فاستقر الأمر على ذَلِكَ وتواطأ عليه الناس وبهذا قال مالك (^٣)، فليس ما جاء من اختلاف أحاديث رمضان بتناقض، وإنما ذَلِكَ في زمان بعد زمان (^٤)، وقد\nسلف اختلافهم في تأويل قوله: (يصلي أربعًا) في أبواب صلاة الليل (^٥)، وأن ذَلِكَ مرتب على قوله - ﵇ -: \"صلاة الليل مثنى مثنى\" (^٦)\n_________\n(^١) \"الموطأ\" ص ٩٢.\nومن طريق البيهقي في \"السنن\" ٢/ ٤٩٦، وفي \"معرفة السنن\" ٤/ ٤٢ (٥٤١١).\nقال النووي في \"المجموع\" ٣/ ٥٢٧: مرسل؛ فإن يزيد بن رومان لم يدرك عمر.\nوقال الزيلعي في \"نصب الراية\" ٢/ ١٥٤: قال البيهقي: يزيد بن رومان لم يدرك عمر.\nوقال الألباني في \"الإرواء\" (٤٤٦): حديث ضعيف؛ لانقطاعه.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٣١٢، \"البيان\" ٢/ ٢٧٨، \"المغني\" ٢/ ٦٠٤.\n(^٣) انظر: \"عيون المجالس\" ١/ ٤٤٣.\n(^٤) قال البيهقي ٢/ ٤٩٦: يمكن الجمع بين الروايتين، فإنهم كانوا يقومون بإحدى عشرة، ثم كانوا يقومون بعشرين ويوترون بثلاث، والله أعلم.\n(^٥) راجع حديث (١١٤٧).\n(^٦) سلف برقم (١١٣٧).","vol":"13","page":558},{"text":"وأنه سلم بين الأربع، والرد على من أنكر ذَلِكَ، وكذلك سلف في باب: تحريض النبي - ﷺ - على صلاة الليل اختلافهم في صلاة رمضان، هل هي أفضل في البيت أو مع الإمام؟ وقال الترمذي: اختلف أهل العلم في قيام رمضان، فرأى بعضهم أن يصلى إحدى وأربعين ركعة مع الوتر، وهو قول أهل المدينة والعمل على هذا عندهم بها، وأكثر أهل العلم على ما روي عن عمر وعلي وغيرهما من الصحابة: عشرين ركعة (^١)، وهو\n_________\n(^١) رواه عن عمر ابن أبي شيبة في \"المصنف\" ٢/ ١٦٥ (٧٦٨١) عن وكيع، عن مالك، عن يحيى بن سعيد أن عمر بن الخطاب أمر رجلًا يصلي بهم عشرين ركعة.\nقال المباركفوري في \"تحفة الأحوذي\" ٣/ ٤٤٥: قال النيموي في \"آثار السنن\": رجاله ثقات، لكن يحيى بن سعيد الأنصاري لم يدرك عمر، انتهى. قلت: الأمر كما قال النيموي، فهذا الأثر منقطع لا يصلح للاحتجاج، ومع هذا فهو مخالف لما ثبت بسند صحيح عن عمر أنه أمر أبي بن كعب وتميمًا الداري أن يقوما للناس بإحدى عشرة ركعة، وأيضًا هو مخالف لما ثبت عن رسول الله - ﷺ - بالحديث الشريف. اهـ.\nوضعفه الألباني أيضًا في \"صلاة التراويح\" ص ٦٣، وقال: هذا منقطع.\nوروى الفريابي في \"الصيام\" (١٧٦)، والبغوي في \"الجعديات\" (٢٨٢٥)، ومن طريقه البيهقي ٢/ ٤٩٦ من طريق ابن أبي ذئب عن يزيد بن خصيفة، عن السائب بن يزيد قال: كانوا يقومون على عهد عمر بن الخطاب ﵁ في شهر رمضان بعشرين ركعة، … الحديث.\nقال الألباني في \"صلاة التراويح\" ص ٥٧: وظاهر إسناده الصحة، ولهذا صححه بعضهم، ولكن له علة بل علل تمنع القول بصحته وتجعله ضعيفًا منكرًا، وساق هذِه العلل، فليراجعها من أراد الاستزادة.\nلكن هذا الحديث صححه النووي في \"المجموع\" ٣/ ٥٢٧، وفي \"خلاصة الأحكام\" ١/ ٥٧٦، وصنف من أجل تصحيحه والرد على تضعيف الألباني له، الشيخ إسماعيل الأنصاري في كتابه \"تصحيح حديث صلاة التراويح عشرين ركعة والرد على الألباني في تصعيفه\" وقال في طليعة الكتاب ص ٧: هذا حديث صححه النووي في كتابه \"الخلاصة\" ١/ ٥٧٦، و\"المجموع\" ٣/ ٥٢٧، وأقره =","vol":"13","page":559},{"text":"قول الثوري وابن المبارك والشافعي، قال الشافعي: هكذا أدركت ببلدنا\n_________\n= الزيلعي في \"نصب الراية\" ٢/ ١٥٤ وصححه السبكي في \"شرح المنهاج\" وابن العراقي في \"طرح التثريب\" ٣/ ٩٧ والعيني في \"عمدة القاري\" ٩/ ٢٠١ والسيوطي في \"المصابيح في صلاة التراويح\" وعلي القاري في \"شرح الموطأ\" والنيموي في \"آثار السنن\" وغيرهم.\nورغم هذا كله أنكر الألباني في رسالته في التراويح الزيادة على إحدى عشرة ركعة متابعًا للمباركفوري صاحب \"تحفة الأحوذي\" ٣/ ٤٤٦ وضعف الحديث. اهـ. ثم ساق تضعيف الألباني للحديث وأدلته في ذلك، وألحقه بالجواب عن هذا التضعيف. فليراجع ففيه فوائد.\nوقال الألباني في رسالته \"قيام رمضان\" ص ٦: رواية أن الناس كانوا يقومون على عهد عمر في رمضان بعشرين ركعة، رواية شاذة ضعيفة مخالفة لرواية الثقات الذين قالوا: إحدى عشرة ركعة، وأن عمر ﵁ أمر بها.\nوقد ساق في مقدمة هذِه الرسالة ردًّا مختصرًا لكنه مستوعبًا على رسالة الشيخ إسماعيل الأنصاري في الرد عليه فلتنظر هذِه المقدمة ص ٤ - ١٦ ففيها درر ونفائس.\nوأما ما روي عن علي فرواه ابن أبي شيبة ٢/ ١٦٥ (٧٦٨٠) من طريق الحسن بن صالح، عن عمرو بن قيس، عن ابن أبي الحسناء أن عليًّا أمر رجلًا يصلي بهم في رمضان عشرين ركعة.\nورواه البيهقي ٢/ ٤٩٧ من هذا الطريق، إلا أنه وقع عنده: أبي سعد البقال مكان عمرو بن قيس، ووقع عنده أيضًا: عن أبي الحسناء بلفظ: إن علي بن أبي طالب أمر رجلًا أن يصلي بالناس خمس ترويحات عشرين ركعة.\nقال البيهقي: في هذا الإسناد ضعف. وتعقبه ابن التركماني في \"الجواهر النقي\" فقال: الأظهر أن ضعفه من جهة أبي سعد سعيد بن المرزبان البقال، فإنه متكلم فيه، فإن كان كذلك فقد تابعه عليه غيره. وساق حديث ابن أبي شيبة، ثم قال: وعمرو بن قيس أظنه الملائي، وثقه أحمد ويحيى وأبو حاتم وأبو زرعة وغيرهم، وأخرج له مسلم. اهـ.\nوالحديث ضعفه الألباني وأعله بعلتين في \"صلاة التراويح\" ص ٧٦ - ٧٧ فلينظر.\nوممن روي عنه أيضًا عشرين ركعة من الصحابة: أبي بن كعب وعبد الله بن مسعود، =","vol":"13","page":560},{"text":"مكة يصلون عشرين ركعة (^١).\n_________\n= ينظر تخريجهما في \"تحفة الأحوذي\" ٣/ ٤٤٥ - ٤٤٦، و\"صلاة التراويح\" ص ٧٨ - ٨٢، وفيهما تضعيف وإعلال لهذين الحديثين. وانظر أيضًا \"تمام المنة\" ص ٢٥٢ - ٢٥٦ ففيه فوائد نفيسة.\nننبيه: هذا المروي عن عُمر وعلي، وأبي بن كعب وابن مسعود: عشرين ركعة، روي مرفوعًا بإسناد لا يصح.\nرواه ابن أبي شيبة ٢/ ١٦٦ (٧٦٩١)، وعبد بن حميد في \"المنتخب\" ١/ ٥٥٧ (٦٥٢)، والطبراني في \"الكبير\" ١١/ ٣٩٣ (١٢١٠٢)، وفي \"الأوسط\" ١/ ٢٤٣ - ٢٤٤ (٧٩٨) و٥/ ٣٢٤ (٥٤٤٠)، وابن عدي في \"الكامل\" ١/ ٣٩١،، والبيهقي ٢/ ٤٩٦، وابن عبد البر في \"التمهيد\" ٨/ ١١٥، والخطيب في \"تاريخه\" ١٢/ ٤٥ من طريق أبي شيبة إبراهيم بن عثمان، عن الحكم، عن مقسم، عن ابن عباس أن رسول الله - ﷺ - كان يصلي في رمضان عشرين ركعة والوتر.\nقال البيهقي: تفرد به إبراهيم بن عثمان، وهو ضعيف. وقال ابن عبد البر: حديث يدور على إبراهيم بن عثمان، وليس بالقوي. وروى الخطيب بإسناده في \"تاريخه\" ٦/ ١١٣ عن صالح بن محمد قال: أبو شيبة ضعيف؛ روى عن الحكم أحاديث مناكير، لا يكتب حديثه، منها … وساق هذا الحديث. وضعفه النووي في \"الخلاصة\" ١/ ٥٧٩ (١٩٧١).\nوقال الذهبي في \"الميزان\" ١/ ٤٨: منكر. وقال الزيلعي في \"نصب الراية\" ٢/ ١٥٣: حديث معلول بإبراهيم بن عثمان، وهو متفق على ضعفه.\nوقال الهيثمي في \"المجمع\" ٣/ ١٧٢: فيه: أبو شيبة إبراهيم، وهو ضعيف. وأشار المصنف -﵀- لضعفه في \"البدر المنير\" ٤/ ٣٥٠. وقال الحافظ في \"الفتح\" ٤/ ٢٥٤ وفي \"الدراية\" ١/ ٢٠٣: إسناده ضعيف. وأقره الحافظ السيوطي في \"تنوير الحوالك\" ص (١٤١). وقال الزرقاني في \"شرحه\" ١/ ٣٣٤: حديث ضعيف، وقال في ١/ ٣٥١: إسناده ضعيف. وقال المباركفوري في \"التحفة\" ٣/ ٤٤٥: حديث ضعيف جدًّا لا يصلح للاستدلال.\nوقال الألباني في \"صلاة التراويح\" ص ٢٢: حديث ضعيف جدًا.\nوقال في \"الإرواء\" (٤٤٥) وفي \"الضعيفة\" (٥٦٠): حديث موضوع، وذلك لأمور ثلاثة أوضحها في \"الضعيفة\" فليراجعها من شاء.\n(^١) \"البيان\" ٢/ ٢٧٨.","vol":"13","page":561},{"text":"وقال إسحاق: يختار إحدى وأربعين ركعة على ما روي عن أُبي بن كعب (^١) (^٢). وعن مالك: تسع وثلاثون ركعة، الوتر منها ثلاث، والباقي ست وثلاثون ركعة (^٣). وقال صاحب \"الرسالة\": واسع أن يفعل ثلاثًا وعشرين وتسعًا وثلاثين، وقال أحمد: روي في هذا ألوان، ولم يقض فيه بشيء، واختار هو وابن المبارك وإسحاق الصلاة مع الإمام في شهر رمضان، واختار الشافعي أن يصلي الرجل وحده إذا كان قارئًا (^٤) (^٥)، وذكر أبو بكر محمد بن الحسن بن زياد النقاش في كتابه \"فضل صلاة التراويح\"، عن الشافعي قال: رأيت الناس يقومون بالمدينة بضعًا وثلاثين ركعة، وأحب إليَّ غير ذَلِكَ، وكذلك يقومون بمكة، وعن الحسن: أن أُبي بن كعب صلى بهم أربعين ركعة غير ركعة، أو أربعين وركعة، وعن صالح مولى التوأمة قال: أدركت الناس يقومون بإحدى وأربعين ركعة يوترون منها\nبخمس (^٦)، وقال الحسن بن عبيد الله: كان عبد الرحمن بن الأسود يصلي بنا في رمضان أربعين ركعة ويوتر بسبع (^٧).\nفأما الصلاة بين التراويح فعن مالك بن أنس: لا بأس به (^٨). وكذلك قاله ابن أبي ذئب، وكان الليث بن سعد، والأوزاعي، وسعيد بن\n_________\n(^١) \"المغني\" ٢/ ٦٠٤.\n(^٢) لم أعثر عليه. قال المباركفوري في \"التحفة\" ٣/ ٤٤٨: لم أقف على من رواه.\n(^٣) \"عيون المجالس\" ١/ ٤٤٣.\n(^٤) \"البيان\" ٢/ ٢٧٧، \"المغني\" ٢/ ٦٠٧.\n(^٥) انتهى من \"سنن الترمذي\" ٣/ ١٦١ بتصرف.\n(^٦) ذكره المقريزي في \"مختصر قيام الليل\" ص ٢٢١.\n(^٧) رواه ابن أبي شيبة ٢/ ١٦٥ (٧٦٨٦).\n(^٨) \"المدونة\" ١/ ١٩٥.","vol":"13","page":562},{"text":"عبد العزيز، وابن جابر، وبكر بن مضر يصلون بين التراويح في شهر رمضان، وقال سفيان بن سعيد: لا بأس بذلك (^١). وزجر عن ذَلِكَ عبادة بن الصامت وضربهم عليه (^٢) ونهى عامر عن الصلاة بين\nالتراويح وقال: لا تشبهوها بالفريضة.\nوكان أبو الدرداء إذا رأى الرجل يصلي بين الترويحتين قال: تصلي وإمامك قاعد بين يديك، أترغب عنا؟! فلست منا (^٣). وكان عامر بن عبد الله بن الزبير وأبو بكر بن حزم ويحيى بن سعيد يصلون بين الأشفاع (^٤)، وإبراهيم النخعي وسعيد بن جبير والحسن كانوا يصلون بين الركوع (^٥)، وأحمد بن حنبل يقول بالصلاة بين التراويح (^٦)، وقال قيس بن عباد: صليت خلف أبي موسى الأشعري في رمضان فقام بين الركعتين. وقال زيد بن وهب: كان عمر يتروح بين الترويحتين قدر ما يذهب الرجل إلى سلع ويأتي (^٧). وقال سفيان بن سعيد: أطول ذَلِكَ قدر ما يصلي الركعات ويستريح. وقال نصر بن سفيان: كنا نروح مع عمر قدر ما يقرأ الرجل مائة آية، وابن الزبير: قدر ما يصلي الرجل أربع ركعات يقرأ في كل ركعة عشر آيات، وقال السائب بن يزيد: كان القارئ يقرأ بالمئين حَتَّى كنا نعتمد على العصا من طول القيام (^٨). وقال أبو عثمان النهدي: أمر عمر بن الخطاب ثلاث نفر\n_________\n(^١) انظر: \"مختصر قيام الليل\" ص ٢٣٩.\n(^٢) رواه ابن أبي شيبة ٢/ ١٦٩ (٧٧٢٩).\n(^٣) رواه ابن عبد البر في \"التمهيد\" ٨/ ١١٨ - ١١٩.\n(^٤) انظر: \"مختصر قيام الليل\" ص ٢٣٩.\n(^٥) السابق.\n(^٦) قال أحمد في \"المغني\" ٢/ ٦٠٧: يتطوع بعد المكتوبة، ولا يتطوع بين التراويح.\n(^٧) رواه البيهقي ٢/ ٤٩٧.\n(^٨) تقدم تخريجه.","vol":"13","page":563},{"text":"يؤم فأسرعهم أن يقرأ ثلاثين آية، وأوسطهم خمسًا وعشرين آية، وأبطأهم عشرين آية (^١)، وكان ابن أبي مليكة يقرأ في رمضان في الركعة الواحدة بفاطر وعسق، وكان مسروق يقرأ بالعنكبوت (^٢)، وقال عروة بن الزبير: جاء عمر المسجد ذات ليلة في رمضان فقال: ما شأن الناس قد اجتمعوا؟ فقال: اجتمعوا للصلاة، فقال: بدعة ونعمت البدعة ثلاثًا، ثم قال لأُبي بن كعب: صل بالرجال (^٣). وقال لسهل بن أبي حثمة: صل بالنساء (^٤). وفي لفظ: لتميم الداري (^٥).\nفائدة: حديث النضر بن شيبان، عن أبي سلمة بن عبد الرحمن، عن أبيه مرفوعًا: \"رمضان افترض الله صيامه، وإني سننت للمسلمين قيامه، فمن صامه وقامه إيمانًا واحتسابًا خرج من ذنوبه كيوم ولدته أمه \" (^٦).\n_________\n(^١) رواه البيهقي ٢/ ٤٩٧.\n(^٢) رواه عنهما ابن أبي شيبة ٢/ ١٦٤ (٧٦٧٢ - ٧٦٧٣) وانظر: \"مختصر قيام الليل\" ص ٢٢٤.\n(^٣) رواه مالك في \"الموطأ\" ص ٩١.\n(^٤) رواه ابن أبي شيبة ٢/ ٣٤ (٦١٤٨).\n(^٥) عزاه الحافظ في \"الفتح\" ٤/ ٢٥٣ لسعيد بن منصور.\n(^٦) رواه النسائى ٤/ ١٥٨، وابن ماجه (١٣٢٨)، وأحمد ١/ ١٩١، ١٩٤ - ١٩٥، والطيالسي ١/ ١٨٠ - ١٨١ (٢٢١)، وعبد بن حميد في \"المنتخب\" ١/ ١٨٦ (١٥٨)، والبزار في \"البحر الزخار\" ٣/ ٢٥٦ - ٢٥٧ (١٠٤٨)، والنسائي في \"الكبرى\" ٢/ ٨٩ (٢٥١٨ - ٢٥٢٠)، وأبو يعلى ٢/ ١٦٨ - ١٦٩ (٨٦٣ - ٨٦٤)، وابن خزيمة ٣/ ٣٣٥ (٢٢٠١)، والشاشي في \"مسنده\" ١/ ٢٧٣ (٢٤١)، والبيهقي في \"الشعب\" ٣/ ٣٠٧ (٣٦١٤ - ٣٦١٥)، والمزي في \"تهذيب الكمال\" ٢٩ - ٣٨٦.\nوقد جاء في مواضع بهذا اللفظ، وفي أخرى باللفظ الذي سيذكره المصنف قريبًا ويعزوه للنسائي: عن النضر قلت لأبي سلمة: حدثني بشيء سمعته عن أبيك … إلى آخر الحديث.","vol":"13","page":564},{"text":"سئل عنه البخاري فقال: الصحيح حديث أبي سلمة، عن أبي هريرة ولا يصح لأبي سلمة سماع من أبيه (^١). وقال إبراهيم الحربي: اجتمع يحيى ومحمد بن عمرو على هذا الحديث أنه عن أبي سلمة، عن أبي هريرة (^٢)، ووافقهم الزهري، عن أبي سلمة، عن أبي هريرة: كان يرغب في قيام رمضان من غير عزيمة (^٣)، وفي النسائي، عن النضر:\n_________\n(^١) قال البخاري: النضر بن شيبان سمع أبا سلمة بن عبد الرحمن، عن أبيه، عن النبي - ﷺ - قال: من صام رمضان، وقال الزهري ويحيى بن أبي كثير ويحيى بن سعيد الأنصاري، عن أبي سلمة، عن أبي هريرة، عن النبي - ﷺ - وهو أصح. اهـ \"التاريخ الكبير\" ٨/ ٨٨ بتصرف.\nوقال النسائي: هذا خطأ، والصواب: أبو سلمة عن أبي هريرة.\nوقال ابن خزيمة: هذا الخبر مشهور من حديث أبي سلمة، عن أبي هريرة، ثابت لا شك ولا ارتياب في ثبوته، وأما ما ذكر النضر بن شيبان، فإني خائف أن يكون هذا الإسناد وهمًا، أخاف أن يكون أبو سلمة لم يسمع من أبيه شيئًا، وهذا الخبر لم يروه عن أبي سلمة أحد أعلمه غير النضر بن شيبان. اهـ. بتصرف.\nوسئل الدارقطني في \"العلل\" ٤/ ٢٨٣ - ٢٨٤ (٥٦٥) عن هذا الحديث، فقال: حديث الزهري، عن أبي سلمة، عن أبي هريرة، أشبه بالصواب.\nوالحديث ضعفه أيضًا الألباني في \"ضعيف سنن النسائي\" (١٢٩)، وفي \"ضعيف سنن ابن ماجه\" (٢٧٨).\n(^٢) رواية يحيى سلفت برقم (٣٨) كتاب: الإيمان، باب: صوم رمضان احتسابًا من الإيمان. ويحيى في هذِه الرواية هو ابن سعيد، كما جاء مصرحًا باسمه.\nوسلف أيضًا برقم (١٩٠١) كتاب: الصوم، باب: من صام رمضان إيمانًا واحتسابًا ونية. عن يحيى غير منسوب، وهو ابن كثير، كما جاء في رواية مسلم (٧٦٠/ ١٧٥) وكذا قال الحافظ في \"الفتح\" ٤/ ١١٥.\nورواية محمد بن عمرو رواها الترمذي (٦٨٣)، وابن ماجه (١٣٢٦)، وأحمد ٢/ ٣٨٥ (٩٠٠١)، وابن حبان ٨/ ٤٣٧ - ٤٣٨ (٣٦٨٢)، والبغوي في \"شرح السنة\" ٦/ ٢١٨ (١٧٠٧).\n(^٣) رواه مسلم (٧٥٩/ ١٧٤).","vol":"13","page":565},{"text":"قلت لأبي سلمة: حِّدْثني بشيء سمعته، عن أبيك سمعه أبوك من رسول الله - ﷺ - ليس بين أبيك وبين رسول الله - ﷺ - أحد في شهر رمضان. فقال: نعم حَدَّثَني أبي قال: قال رسول الله - ﷺ - .. الحديث (^١). وقال البزار: لا نعلمه يروى، عن ابن عوف إلا بهذا الإسناد، ومن حديث النضر، ورواه عن النضر غير واحد (^٢).\nتنبيهات:\nأحدها: قوله: (وصدرًا من خلافة عمر) أي: مقدمها، وإقرار أبي بكر على ذَلِكَ إما أنه شغل ولم يتفرغ للنظر في ذَلِكَ لقصر مدته، أو رأى قيامهم كذلك أفضل من جمعهم على إمام.\nوقوله: (يصلي الرجل لنفسه ويصلي الرجل فيصلي بصلاته الرهط) يجوز أن يكون الألف واللام في الرجل للجنس وللعهد، أي: ويصلي آخر غيره معه الرهط يصلون بصلاته، فالضمير في (بصلاته) راجع إلى غير مذكور يدل عليه الرجل وعلى الثاني\nفيه: أن الإمام لا يحتاج إلى نية الإمامة والرهط: ما بين الثلاثة إلى العشرة، ذكره الخطابي (^٣)، وقال ابن فارس: الرهط: العصابة دون العشرة، قال: ويقال إلى الأربعين (^٤).\nثانيها: قوله: (فقال عمر إني أرى لو جمعت هؤلاء على قارئ واحد) هذا من اجتهاده ﵁ واستنباطه من إقرار الشارع\n_________\n(^١) \"سنن النسائي\" ٤/ ١٥٨، \"السنن الكبرى\" ٢/ ٨٩ (٢٥٢٠) وتقدم تخريجه قريبًا والكلام عليه.\n(^٢) \"البحر الزخار\" ٣/ ٢٥٨.\n(^٣) \"أعلام الحديث\" ٢/ ٩٨٣.\n(^٤) \"مجمل اللغة\" ٢/ ٤٠٢ مادة: رهط.","vol":"13","page":566},{"text":"الناس يصلون خلفه ليلتين، وقياسه ذَلِكَ على جمع الناس على واحد في الفرض؛ ولما في اختلاف الأئمة من افتراق الكلمة؛ ولأنه أنشط لكثير من الناس على الصلاة، وقوله: (لكان أمثل). أي: أفضل، وقيل: أشد.\nوفيه: دلالة واضحة على صحة القول بالرأي، وذكر أن عليًّا مر ليلة ببعض مساجد الكوفة في رمضان وهم يقومون فقال: نوَّر علينا مساجدنا نور الله عليه قبره (^١).\nثالثها: ذكرنا هنا أنه امتنع في الليلة الرابعة، وجاء الثالثة أو الرابعة، وعلة امتناع خروجه خشية الفرض كما نص عليه في الحديث.\nوقال ابن التين: اختلف في علة امتناعه على أربعة أوجه:\nقال القاضي أبو بكر: يحتمل أن يكون الله تعالى أوحى إليه أنه إن صلى هذِه الصلاة معهم فرضها عليهم.\nوأن يكون ظن أنه سيفرض عليهم لما جرت به عادتهم أن ما داوم عليه من القرب فرض على أمته. وأن يكون خاف أن يظن أحد من أمته بعده إذا داوم عليها أنها واجبة، فالزيادة على هذا من جهة وجوب الاقتداء لا من جهة إنشاء فرض زائد على الخمس، كما يوجب المرء على نفسه صلاة بنذر،\n_________\n(^١) رواه الحافظ ابن عبد البر في \"التمهيد\" ٨/ ١١٩، وابن عساكر في \"تاريخ دمشق\" ٤٤/ ٢٨٠.\nوأما ما رواه ابن عدي في \"الكامل\" ١/ ٤١١ - ٤١٢، وابن الجوزي في \"العلل المتناهية\" ١/ ٤٠٦ (٦٨١) عن زر بن حبيش، عن عمر بن الخطاب قال: قال رسول الله - ﷺ -: \"من نور في مساجدنا نورًا نور الله -﷿- له بذلك النور نورًا في قبره يؤديه إلى الجنة\".\nفقال ابن الجوزي: حديث لا يصح.","vol":"13","page":567},{"text":"وأن الله تعالى أول ما فرض الصلاة خمسين ثم خففت إلى خمس (^١)، فإذا عادت الأمة فيما استوهبت لم يستنكر إثبات فرض عليهم، وقد ذكر الله تعالى عن فريق من النصارى أنهم ابتدعوا رهبانية ونسكًا، فقال تعالى: ﴿مَا كَتَبْنَاهَا عَلَيْهِمْ﴾ [الحديد: ٢٧]، ثم لما قصروا فيها لحقهم اللوم في قوله: ﴿فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ [الحديد: ٢٧] فخشي أن يكون سبيلهم سبيل أولئك فقطع العمل به شفقة على أمته.\n_________\n(^١) سلف هذا في حديث أبي ذر (٣٤٩).","vol":"13","page":568},{"text":"٣٢\nكتاب فضل ليلة القدر","vol":"13","page":569},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1491>[٣٢ - كتاب فضل ليلة القدر]</span>\n<span data-type='title' id=toc-1492>١ - باب فَضْلِ لَيْلَةِ القَدْرِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ القَدْرِ﴾ إلى اخر السورة.\nقَالَ ابْنُ عُيَيْنَةَ: مَا كَانَ فِي القُرْآنِ: مَا أَدْرَاكَ، فَقَدْ أَعْلَمَهُ، وَمَا قَالَ: وَمَا يُدْرِيكَ، فَإِنَّهُ لَمْ يُعْلِمْهُ.\n\n٢٠١٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَفِظْنَاهُ -وَإِنَّمَا حَفِظَ مِنَ الزُّهْرِيِّ- عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ قَامَ لَيْلَةَ القَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". تَابَعَهُ سُلَيْمَانُ بْنُ كَثِيرٍ عَنِ الزُّهْرِيِّ. [انظر: ٣٥ - مسلم: ٧٥٩، ٧٦٠ - فتح: ٤/ ٢٥٥]\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا سُفْيَانُ قَالَ: حَفِظْنَاهُ -وَإِنَّمَا حَفِظَ مِنَ الزُّهْرِيِّ- عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ صَامَ","vol":"13","page":571},{"text":"رَمَضَانَ\" .. الحديث \"وَمَنْ قَامَ لَيْلَةَ القَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". تَابَعَهُ سُلَيْمَانُ بْنُ كَثِيرٍ عَنِ الزُّهْرِيِّ.\nالشرح: سورة القدر مكية عند الأكثرين أو مدنية، وقيل: إنها أول ما نزلت بالمدينة.\n﴿أَنزَلناهُ﴾: جبريل، أو القرآن، نزل في ليلة القدر في رمضان في ليلة مباركة، فيها يفرق كل أمر حكيم، من اللوح المحفوظ إلى السفرة الكاتبين في سماء الدنيا، فنجمته السفرة على جبريل عشرين ليلة ونجمه جبريل على سيدنا رسول الله - ﷺ - عشرين سنة، فكان ينزل إرسالًا على مواقع النجوم في الشهور والأيام، أو ابتدأ الله بإنزاله في ليلة القدر، قاله الشعبي (^١).\nوهي منحصرة عند الجمهور في رمضان وأرجاؤها العشرين وأوتاره، وأرجاؤها في أوتاره ليلة حادية وثالثة وسابعة، وفي انتقالها قولان: المختار نعم.\n﴿اَلقَدرِ﴾ لأن الله تعالى قدر فيها أو يقدر فيها أمور السنة، أو لعظم قدرها، أو لعظم قدر الطاعات فيها وجزيل ثوابها.\n﴿وَمَآ أدراكَ﴾ تفخيمًا لشأنها وحثًّا على العمل فيها. قال الشعبي: يومها كليلتها وليلتها كيومها (^٢).\nقال الضحاك: لا يقدر الله فيها إلا السعادة والنعم، ويقدر في غيرها البلايا والنقم، وكان ابن عباس يسميها: ليلة التعظيم. وليلة النصف من شعبان: ليلة البراءة. وليلتي العيد: ليلة الجائزة.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٦٥١ (٣٧٧٠٠).\n(^٢) رواه ابن أبي شيبة ٢/ ٢٥٣ (٨٦٩٣).","vol":"13","page":572},{"text":"﴿خَيرٌ مِن أَلفِ شَهر﴾ أي: العمل فيها خير من العمل في غيرها ألف شهر، أو خير من ألف شهر ليس فيها ليلة القدر، أو كان رجل في بني إسرائيل يقوم حَتَّى يصبح ويجاهد العدو حَتَّى يمسي فعل ذَلِكَ ألف شهر، فأخبر الله أن قيامها خير من عمل ذَلِكَ الرجل ألف شهر، أو كان ملك سليمان خمسمائة شهر وملك ذي القرنين مثلها، فجعلت ليلة القدر خيرًا من ملكهما.\n﴿تنَزَّلُ اَلمَلآئكَةُ﴾، قال أبو هريرة: الملائكة ليلة القدر أكثر من عدد الحصى (^١)\n﴿وَاَلرُّوحُ﴾: جبريل، أو حفظة الملائكة أو أشرافها، أو جند من أجناد الله من غير الملائكة.\n﴿بِإِذنِ رَبِّهِم﴾: بأمره في كل أمر يقضى في تلك الليلة من رزق وأجل إلى مثلها من قابل.\n﴿سَلام﴾: سالمة من كل شر لا يحدث فيها حدث ولا يرسل فيها شيطان، أو هي سلامة وخير وبركة، أو تسليم الملائكة على المؤمن إلى طلوع الفجر.\n_________\n(^١) رواه أحمد ٢/ ٥١٩، والطيالسي ٤/ ٢٧٧ (٢٦٦٨)، والبزار كما في \"كشف الأستار\" (١٠٣٠)، وابن خزيمة ٣/ ٣٣٢ (٢١٩٧)، والطبراني في \"الأوسط\" ٥/ ١٥٩ (٤٩٣٧) من طريق عمران القطان، عن قتادة، عن أبي ميمونة عن أبي هريرة: أن رسول الله - ﷺ - قال في ليلة القدر: \"إنها ليلة سابعة -أو تاسعة- وعشرين، إن الملائكة تلك الليلة في الأرض أكثر من عدد الحصى\". هكذا مرفوعًا لا موقوفًا كما ذكر المصنف.\nقال الحافظ ابن كثير في \"تفسيره\" ١٤/ ٤١٤: إسناده لا بأس به. وقال الهيثمي في \"المجمع\" ٣/ ١٧٥ - ١٧٦: رجاله ثقات. وأورده الألباني في \"الصحيحة\" (٢٢٠٥) وقال: إسناده حسن.","vol":"13","page":573},{"text":"وحديث أبي هريرة سلف في الإيمان (^١)، وما ذكره عن ابن عيينة أخرجه في \"تفسيره\" الذي رواه عنه أبو عبيد الله سعيد بن عبد الرحمن المخزومي (^٢)، وذكر ابن وهب، عن مسلمة بن علي، عن عروة قال: ذكر رسول الله أربعة من بني إسرائيل عبدوا الله ولم يعصوه طرفة عين، فذكر أيوب وزكريا وحزقيل ويوشع بن نون، فعجب الصحابة من ذَلِكَ، فأتاه جبريل فقال: يا محمد، عجبت أمتك من عبادة هؤلاء النفر ثمانين سنة لم يعصوا الله طرفة عين، فقد أنزل الله عليك خيرًا من ذَلِكَ، ثم قرأ: ﴿إنَاَ أَنزَلناهُ فِي لَيلَةِ اَلقَدرِ﴾ هذا أفضل مما عجبت منه أنت وأمتك، فسر بذلك والناس معه (^٣).\nقال مالك: وبلغني أن سعيد بن المسيب كان يقول: من شهد العشاء ليلة القدر فقد أخذ بحظه منها (^٤). وكذا قال إمامنا الشافعي: من شهد العشاء والصبح ليلة القدر فقد أخذ بنصيبه منها (^٥).\nقلت: وفي \"مسند عبد الله بن وهب المصري\": من صلى العشاء الآخرة أصاب ليلة القدر. وقال ابن عباس: أنزل الله صحف إبراهيم\n_________\n(^١) سلف برقم (٣٥).\n(^٢) وصله الطبري في \"تفسيره\" ١٢/ ١٢٠٦ (٣٤٧١٧): حدثنا ابن حميد، قال: ثنا مهران، عن سفيان قال: ما في القرآن وما يدريك فلم يخبره، وما كان وما أدراك فقد أخبره.\nوقال الحافظ في \"الفتح\" ٤/ ٢٥٥، والعيني في \"العمدة\" ٩/ ٢٠٥: وصله محمد بن يحيى بن أبي عمر في كتاب: \"الإيمان\" له من رواية أبي حاتم الرازي عنه قال: حدثنا سفيان بن عيينة، فذكره.\nقلت: ووصله الحافظ بإسناده في \"تغليق التعليق\" ٣/ ٢٠٤ - ٢٠٥ من هذا الطريق.\n(^٣) رواه ابن أبي حاتم ١٠/ ٣٤٥٢ (١٩٤٢٦).\n(^٤) \"الموطأ\" ص ٢١٣.\n(^٥) \"روضة الطالبين\" ٢/ ٣٩٠.","vol":"13","page":574},{"text":"في أول ليلة من رمضان وأنزل التوارة لستِّ ليالٍ خلون منه، وأنزل الزابور لاثنتي عشرة ليلة خلت منه، وأنزل القرآن ليلة أربعة وعشرين من رمضان (^١). قال ابن عباس: لأن أقوم ليلة أربع وعشرين أحب إليَّ من أن أقوم الشهر كله.\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٦/ ٢٠٢ من طريق علي بن أبي طلحة، عن ابن عباس مرفوعًا بلفظ: \"أنزل الصحف على إبراهيم في ليلتين من شهر رمضان، وأنزل الزبور على داود في ست من رمضان، وأنزلت التوراة على موسى لثمان عشرة من رمضان، وأنزل القرآن على محمد - ﷺ - لأربع وعشرين من رمضان\".\nقال الألباني في \"الصحيحة\" ٤/ ١٠٤: هذا منقطع؛ لأن عليًّا هذا لم ير ابن عباس.\nوله شاهد من حديث واثلة مرفوعًا نحوه.\nرواه أحمد ٤/ ١٠٧، والطبري في \"تفسيره\" ٢/ ١٥٠ (٢٨٢١)، والطبراني في \"الكبير\" ٢٢ (١٨٥)، وفي \"الأوسط\" ٤/ ١١١ (٣٧٤٠)، والبيهقي في \"السنن\" ٩/ ١٨٨، وفي \"الشعب\" ٢/ ٤١٤ (٢٢٤٨)، وفي \"الأسماء والصفات\" ١/ ٥٦١ - ٥٦٩ (٤٩٤) من طريق عمران القطان، عن قتادة، عن أبي المليح، عنه باللفظ الذي ذكره المصنف هنا، إلا أنه جاء في بعض المواضع: والإنجيل لثلاث عشرة خلت من رمضان، دون ذكر الزبور، وفي بعض المواضع بذكر الزبور، لكن فيه لثمان عشرة خلت من رمضان.\nقال الهيثمي في \"المجمع\" ١/ ١٩٧: فيه: عمران القطان ضعفه يحيى ووثقه ابن حبان، وقال أحمد: أرجو أن يكون صالح الحديث، وبقية رجاله ثقات. وحسنه الألباني في \"صحيح الجامع\" (١٤٩٧)، وقال في \"الصحيحة\" (١٥٧٥): إسناد حسن رجاله ثقات، وفي القطان كلام يسير، وله شاهد من حديث ابن عباس مرفوعًا نحوه. وذكر حديث ابن عباس المتقدم تخريجه.\nقال البيهقي في \"الأسماء والصفات\" ١/ ٥٦٩: خالفه -أي: قتادة- عبيد الله بن أبي حميد وليس بالقوي، فرواه عن أبي المليح، عن جابر بن عبد الله من قوله.\nقلت: رواه أبو يعلي ٤/ ١٣٥ - ١٣٦ (٢١٩٠) وقال الحافظ في \"المطالب العالية\" ٤/ ٣٥٠ (٣٤٨٢) هذا مقلوب إنما هو عن واثلة ﵂. وقال الهيثمي في \"المجمع\" ١/ ١٩٧: فيه سفيان بن وكيع، وهو ضعيف.","vol":"13","page":575},{"text":"<span data-type='title' id=toc-1493>٢ - باب (التِمَسِوا) (^١) لَيْلَةِ القَدْرِ فِي السَّبْعِ الأَوَاخِرِ</span>\n٢٠١٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ ﵄، أَنَّ رِجَالًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - أُرُوا لَيْلَةَ القَدْرِ فِي المَنَامِ فِي السَّبْعِ الأَوَاخِرِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَرَى رُؤْيَاكُمْ قَدْ تَوَاطَأَتْ فِي السَّبْعِ الأَوَاخِرِ، فَمَنْ كَانَ مُتَحَرِّيَهَا فَلْيَتَحَرَّهَا فِي السَّبْعِ الأَوَاخِرِ\". [انظر: ١١٥٨ - مسلم: ١١٦٥ - فتح: ٤/ ٢٥٦]\n\n٢٠١٦ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: سَأَلْتُ أَبَا سَعِيدٍ -وَكَانَ لِى صَدِيقًا- فَقَالَ: اعْتَكَفْنَا مَعَ النَّبِيِّ - ﷺ - العَشْرَ الأَوْسَطَ مِنْ رَمَضَانَ، فَخَرَجَ صَبِيحَةَ عِشْرِينَ، فَخَطَبَنَا وَقَالَ: \"إِنِّي أُرِيتُ لَيْلَةَ القَدْرِ، ثُمَّ أُنْسِيتُهَا -أَوْ نُسِّيتُهَا- فَالتَمِسُوهَا فِي العَشْرِ الأَوَاخِرِ فِي الوَتْرِ، وَإِنِّي رَأَيْتُ أَنِّي أَسْجُدُ فِي مَاءٍ وَطِينٍ، فَمَنْ كَانَ اعْتَكَفَ مَعَ رَسُولِ اللهِ - ﷺ - فَلْيَرْجِعْ\". فَرَجَعْنَا وَمَا نَرَى فِي السَّمَاءِ قَزَعَةً، فَجَاءَتْ سَحَابَةٌ فَمَطَرَتْ حَتَّى سَالَ سَقْفُ المَسْجِدِ، وَكَانَ مِنْ جَرِيدِ النَّخْلِ، وَأُقِيمَتِ الصَّلَاةُ، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - يَسْجُدُ فِي المَاءِ وَالطِّينِ، حَتَّى رَأَيْتُ أَثَرَ الطِّينِ فِي جَبْهَتِهِ. [انظر: ٦٦٩ - مسلم: ١١٦٧ - فتح: ٤/ ٢٥٦]\nذكر فيه حديث ابن عُمَرَ، أَنَّ رِجَالًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - أُرُوا لَيْلَةَ القَدْرِ فِي المَنَامِ فِي السَّبْعِ الأَوَاخِرِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَرَى رُؤْيَاكُمْ قَدْ تَوَاطَأَتْ فِي السَّبْعِ الأَوَاخِرِ، فَمَنْ كَانَ مُتَحَرِّيَهَا فَلْيَتَحَرَّهَا فِي السَّبْعِ الأَوَاخِرِ\".\n_________\n(^١) كذا في الأصل وفي هامشها: (التماس) وهي المثبتة في اليونينية ٣/ ٤٦ وبهامشها: (التمسوا) معزوة إلى أبي ذر عن الكشميهني، والمستملي.","vol":"13","page":576},{"text":"وحديث أَبَي سَعِيدٍ: اعْتَكَفْنَا مَعَ رسول الله - ﷺ - العَشْرَ الأَوْسَطَ مِنْ رَمَضَانَ، فَخَرَجَ صَبِيحَةَ عِشْرِينَ فَخَطَبَنَا فقال: \"إِنِّي (أُرِيتُ) (^١) لَيْلَةَ القَدْرِ، ثُمَّ أُنْسِيتُهَا فَالتَمِسُوهَا فِي العَشْرِ الأَوَاخِرِ فِي الوَتْرِ\" .. الحديث.\n_________\n(^١) في الأصل: رأيت والمثبت من اليونينية ٣/ ٤٦.","vol":"13","page":577},{"text":"<span data-type='title' id=toc-1494>٣ - باب تَحَرِّي لَيْلَةِ القَدْرِ فِي الوِتْرِ مِنَ العَشْرِ الأَوَاخِرِ</span>\nفِيهِ عن عُبَادَةُ\n\n٢٠١٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، حَدَّثَنَا أَبُو سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"تَحَرَّوْا لَيْلَةَ القَدْرِ فِي الوِتْرِ مِنَ العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ\". [٢٠١٩، ٢٠٢٠ - مسلم: ١١٦٩ - فتح: ٤/ ٢٥٩]\n\n٢٠١٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي ابْنُ أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁: كَانَ رَسُولُ اللهِ - ﷺ - يُجَاوِرُ فِي رَمَضَانَ العَشْرَ الَّتِي فِي وَسَطِ الشَّهْرِ، فَإِذَا كَانَ حِينَ يُمْسِي مِنْ عِشْرِينَ لَيْلَةً تَمْضِي، وَيَسْتَقْبِلُ إِحْدَى وَعِشْرِينَ، رَجَعَ إِلَى مَسْكَنِهِ وَرَجَعَ مَنْ كَانَ يُجَاوِرُ مَعَهُ، وَأَنَّهُ أَقَامَ فِي شَهْرٍ جَاوَرَ فِيهِ اللَّيْلَةَ الَّتِى كَانَ يَرْجِعُ فِيهَا، فَخَطَبَ النَّاسَ، فَأَمَرَهُمْ مَا شَاءَ اللهُ، ثُمَّ قَالَ: \"كُنْتُ أُجَاوِرُ هَذِهِ العَشْرَ، ثُمَّ قَدْ بَدَا لِى أَنْ أُجَاوِرَ هَذِهِ العَشْرَ الأَوَاخِرَ، فَمَنْ كَانَ اعْتَكَفَ مَعِي فَلْيَثْبُتْ فِي مُعْتَكَفِهِ، وَقَدْ أُرِيتُ هَذِهِ اللَّيْلَةَ ثُمَّ أُنْسِيتُهَا فَابْتَغُوهَا فِي العَشْرِ الأَوَاخِرِ، وَابْتَغُوهَا فِي كُلِّ وِتْرٍ، وَقَدْ رَأَيْتُنِي أَسْجُدُ فِي مَاءٍ وَطِينٍ\". فَاسْتَهَلَّتِ السَّمَاءُ فِي تِلْكَ اللَّيْلَةِ، فَأَمْطَرَتْ، فَوَكَفَ المَسْجِدُ فِي مُصَلَّى النَّبِيِّ - ﷺ - لَيْلَةَ إِحْدَى وَعِشْرِينَ، فَبَصُرَتْ عَيْنِي [رَسُولَ اللهِ - ﷺ -] وَنَظَرْتُ إِلَيْهِ، انْصَرَفَ مِنَ الصُّبْحِ وَوَجْهُهُ مُمْتَلِئٌ طِينًا وَمَاءً. [انظر: ٦٦٩ - مسلم: ١١٦٧ - فتح: ٤/ ٢٥٩]\n\n٢٠١٩ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ ﵂، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"التَمِسُوا\". [انظر: ٢٠١٧ - مسلم: ١١٦٩ - فتح: ٤/ ٢٥٩]\n\n٢٠٢٠ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُجَاوِرُ فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، وَيَقُولُ: \"تَحَرَّوْا لَيْلَةَ القَدْرِ فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ\". [انظر: ٢٠١٧ - مسلم: ١١٦٩ - فتح: ٤/ ٢٥٩]","vol":"13","page":578},{"text":"٢٠٢١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"التَمِسُوهَا فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ القَدْرِ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى\". [٢٠٢٢ - فتح: ٤/ ٢٦٠]\n\n٢٠٢٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا عَاصِمٌ، عَنْ أَبِي مِجْلَزٍ وَعِكْرِمَةَ قَالَ: ابْنُ عَبَّاسٍ ﵄: قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"هِيَ فِي العَشْرِ، هِيَ فِي تِسْعٍ يَمْضِينَ أَوْ فِي سَبْعٍ يَبْقَيْنَ\". يَعْنِي: لَيْلَةَ القَدْرِ. قَالَ عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ، وَعَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: التَمِسُوا فِي أَرْبَعٍ وَعِشْرِينَ. [انظر: ٢٠٢١ - فتح: ٤/ ٢٦٠]\nثم ذكر فيه حديث عائشة من طريقين وأبي سعيد السالف وابن عباس: \"التَمِسُوهَا فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ القَدْرِ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى\". تابعه، عَبْدُ الوَهَّابِ، عَنْ أَيّوبَ. وَعَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ: التَمِسُوها فِي أَرْبَعٍ وَعِشْرِينَ وفي رواية \"هي في العشر\" يعني هي في سبع يمضين أو في سبع يبقين. يعني: ليلة القدر.\nالشرح:\nحديث ابن عمر أخرجه مسلم (^١)، وفي بعض طرق البخاري: كانوا لا يزالون يقصون على النبي - ﷺ - الرؤيا أنها في الليلة السابعة من العشر الأواخر، وقال: العشر بدل السبع فيهما (^٢). وفي رواية لمسلم: أن ليلة القدر ليلة سبع وعشرين (^٣)، وله: \"التمسوها في العشر الأواخر، فإن ضعف أحدكم أو عجز فلا يغلبن على السبع البواقي\" (^٤)، وحديث أبي\n_________\n(^١) مسلم (١١٦٥).\n(^٢) مسلم (١١٦٥/ ٢٠٧).\n(^٣) سلف برقم (١١٥٨).\n(^٤) مسلم (١١٦٥/ ٢٠٩).","vol":"13","page":579},{"text":"سعيد أخرجه مسلم أيضًا (^١)، وسلف في: الصلاة، في باب: السجود على الأنف في الطين (^٢). وحديث عبادة وهو من أفراده، وساقه في الباب الآتي بعده (^٣)، وفي لفظ آخر: \"فالتمسوها في السبع والتسع والخمس\" (^٤)، وحديث عائشة أخرجه مسلم أيضًا، ولم يذكر: في الوتر (^٥)، وحديث ابن عباس من أفراده ولم يخرج مسلم عنه ولا عن عبادة في ليلة القدر شيئًا.\nوقوله: (تابعه عبد الوهاب ..) إلى آخره (^٦) أخرجه البيهقي من\n_________\n(^١) مسلم (١١٦٧).\n(^٢) سلف برقم (٨١٣) كتاب: الأذان، مطولًا.\n(^٣) برقم (٢٠٢٣).\n(^٤) سلف برقم (٤٩) من حديث عبادة.\n(^٥) مسلم (١١٦٩).\n(^٦) فائدة: هكذا وقع هنا: (تابعه)، وهو ما جاء في سياق الأحاديث التي ذكرها المصنف أول الباب، وكذا هو في \"الفتح\" ٤/ ٢٦٠ و٢٦٢، وفي \"عمدة القاري\" ٩/ ٢١٣، وفي \"منحة الباري\" ٤/ ٤٥٤، وفي \"التوشيح\" ٤/ ١٤٨٤، وهو ما ذكره المزي في \"تحفة الأشراف\" ٥/ ١١٢ فقال: قال البخاري: وتابعه الثقفي: وهذا هو ما جاء في نسختي أبي ذر الهروي وابن عساكر: (تابعه). ووقع في بعض النسخ: (قال) مكان: (تابعه) وكذا وقع في \"تغليق التعليق\" ٣/ ٢٠٥.\nوقال الحافظ: في \"النكت الظراف\" ٥/ ١١٢ بعد أن ذكر كلام المزي: قلت: لفظ البخاري: وقال عبد الوهاب! وكذا وقع في \"صحيح البخاري\" بحاشية السندي ١/ ٣٤٤ ط. دار إحياء الكتب العربية، وكذا هو في ط. بيت الأفكار الدولية: قال عبد الوهاب. وانظر: اليونينة ٣/ ٤٧.\nفائدة أخرى: وقع في ذكر هذِه المتابعة تقديم وتأخيره، قال الحافظ في \"الفتح\" ٤/ ٢٦٢: هكذا وقعت هذِه المتابعة عند الأكثر من رواية الفربري، هنا -أي بعد حديث (٢٠٢٢) - وعند النسفي عقب طريق وهيب عن أيوب، وهو الصواب -أي بعد حديث (٢٠٢١) - وأصلحها ابن عساكر في نسخته كذلك.\nقلت: وكذا ذكرها المزي في \"تحفة الأشراف\" ٥/ ١١٢ بعد طريق وهيب أي بعد حديث (٢٠٢١). وانظر: اليونينية ٣/ ٤٧.","vol":"13","page":580},{"text":"حديث إسحاق بن الحسن، عن أبي سلمة موسى بن إسماعيل عنه (^١).\nوانفرد مسلم عنه بحديث أبي هريرة مرفوعًا: \"أريت ليلة القدر، ثم أيقظني بعض أهلي فنسيتها، فالتمسوها في العشر الغوابر\" (^٢)، وبحديث عبد الله بن أنيس أن رسول الله - ﷺ - قال: \" أريت ليلة القدر ثم أنسيتها، وأراني في صبيحتها أسجد في ماء وطين\" فمطرنا في ليلة ثلاث وعشرين، فصلى بنا رسول الله - ﷺ - فانصرف وإن أثر الماء والطين على جبهته وأنفه. قال: وكان عبد الله بن أنيس (مسلم والأربعة) (^٣) يقول: ثلاث وعشرون (^٤).\nولم يخرج البخاري عن عبد الله هذا شيئا في \"صحيحه\" وبحديث زر بن\n_________\n(^١) الذي رواه البيهقي في \"السنن\" ٤/ ٣٠٨ - ٣٠٩ هو من طريق إسحاق بن الحسن، ثنا أبو سلمة، ثنا وهيب، ثنا أيوب، به.\nفالإسناد كما ذكر المصنف، لكنه ليس فيه ذكر لعبد الوهاب، إنما هو عن وهيب! ثم قال: قال البخاري: تابعه عبد الوهاب، عن أيوب.\nورواه في \"معرفة السنن والآثار\" ٦/ ٣٨٨ (٩٠٧٧)، وفي \"الشعب\" ٣/ ٣٢٨ (٣٦٨٠) من طريق وهيب فقط.\nولما ذكر الحافظ في \"الفتح\" ٤/ ٢٦٢، والعيني في \"العمدة\" ٩/ ٢١٣ من وصل هذِه المتابعة، لم يعزواها للبيهقي. والمتابعة هذِه إنما وصلها أحمد في \"المسند\" ١/ ٣٦٥، والحافظ في \"التعليق\" ٣/ ٢٠٥ - ٢٠٦.\nأما قول البخاري: وعن خالد، عن عكرمة، عن ابن عباس: التمسوا في أربع وعشرين.\nقال الحافظ في \"الفتح\" ٤/ ٢٦٢: ظاهره أنه من رواية عبد الوهاب، عن خالد أيضًا، لكن جزم المزي بأن طريق خالد هذِه معلقة، والذي أظن أنها موصولة بالإسناد الأول، وإنما حذفها أصحاب المسندات لكونها موقوفة.\nوما رأيته في \"تحفة الأشراف\" ٥/ ١١٢: وعن خالد، عن عكرمة، عن ابن عباس قال: التمسوا في أربع وعشرين- موقوف.\n(^٢) مسلم (١١٦٦).\n(^٣) فوقها في الأصل: أي: عن البخاري.\n(^٤) مسلم (١١٦٨).","vol":"13","page":581},{"text":"حبيش قال: سألت أبي بن كعب فقلت: إن أخاك عبد الله بن مسعود يقول: من يقم الحول يصب ليلة القدر، فقال: ﵀ أراد أن لا يتكل الناس، أما إنه قد علم أنها في رمضان، وأنها في العشر الأواخر، وأنها ليلة سبع وعشرين. فقلت: بأي شيء تقول ذَلِكَ يا أبا المنذر؟ قال: بالعلامة أو بالآية التي أخبرنا رسول الله - ﷺ - أنها تطلع يومئذ، لاشعاع لها، ثم حلف -لا يستثني- أنها ليلة سبع وعشرين (^١).\nوله من حديث شعبة: هي الليلة التي أمرنا رسول الله - ﷺ - بقيامها شك شعبة في هذا الحرف. هي التي أمرنا رسول الله - ﷺ - بقيامها (^٢). فهذِه ثلاث طرق ليست في البخاري، المجموع ثمانية، وروى البخاري عن بلال مرفوعًا: \"هي في السبع الأواخر\" (^٣)، ولأبي نعيم الحافظ: \"إنها في أول السبع من العشر الأواخر\" (^٤)، وللطبراني من حديث ابن لهيعة: \"ليلة القدر ليلة أربع وعشرين\" (^٥)، وللحاكم -على شرط مسلم- من حديث عاصم بن كليب، عن أبيه، عن ابن عباس: إني\n_________\n(^١) مسلم (١١٦٩/ ٧٦٢).\n(^٢) مسلم (١١٦٩/ ٢٢١).\n(^٣) سيأتي برقم (٤٤٧٠) كتاب: المغازي.\n(^٤) روى أبو نعيم في \"المستخرج\" ٣/ ٢٤٦ (٢٦٦٠) عن ابن عمر مرفوعًا بلفظ: \"تحينوا ليلة القدر في العشر الأواخر في السبع الأواخر\".\nوروى في \"الحلية\" ٤/ ١٨٣ عن أبي بن كعب مرفوعًا بلفظ: \"ألا إن ليلة القدر في رمضان في العشر الأواخر، في السبع الأواخر، قبلها ثلاث وبعدها ثلاث\".\nوأما حديث بلال بهذا اللفظ، فلعله في \"مستخرج أبي نعيم على صحيح البخاري\" وهو في عداد المفقود، والله أعلم.\n(^٥) \"المعجم الكبير\" ١/ ٣٦٠ (١١٠٢). ورواه أيضًا أحمد ٦/ ١٢، والبزار في \"البحر الزخار\" ٤/ ٢١١ (١٣٧٦)، والروياني في \"مسنده\" ٢/ ٣٦٧ (٩٧١)، وابن عساكر في \"تاريخ دمشق\" ٥٤/ ٩٣ من طريق ابن لهيعة، عن يزيد بن أبي حبيب، عن أبي الخير، عن الصنابحي، عن بلال، مرفوعًا به. =","vol":"13","page":582},{"text":"سمعت رسول الله - ﷺ - يذكر السبع، فذكر سبع سماوات، ومن الأرض مثلهن، وخلق الإنسان من سبع، ونبت الأرضين من سبع. فقال عمر: والله إني لأرى القول كما قلت (^١).\nوفي الباب أحاديث أخر:\nأحدها: حديث جابر بن سمرة أخرجه ابن أبي شيبة بلفظ: \"التمسوها في العشر الأواخر\" (^٢) زاد أحمد (^٣): \"في وتر، فإني قد\n_________\n= قال الحافظ ابن كثير في \"تفسيره\" ١٤/ ٤١١: ابن لهيعة ضعيف. وقال الحافظ في \"الفتح\" ٤/ ٢٦٤: أخطأ ابن لهيعة في رفعه، فقد رواه عمرو بن الحارث، عن يزيد بهذا الإسناد موقوفًا بغير لفظه.\nوقال الهيثمي في \"المجمع\" ٣/ ١٧٦: إسناده حسن!!\nوالحديث ذكره الألباني في \"صحيح أبي داود\" ٥/ ١٢٧ وقال: فيه ابن لهيعة. وضعفه في \"ضعيف الجامع\" (٤٩٥٧).\n(^١) \"المستدرك\" ١/ ٤٣٧ - ٤٣٨ و٣/ ٥٣٩ وقال: حديث صحيح الإسناد ولم يخرجاه. ورواه أيضًا ابن خزيمة ٣/ ٣٢٢ - ٣٢٣، والبيهقي ٤/ ٣١٣، وفي \"الشعب\" ٣/ ٣٣٠ - ٣٣١ (٣٦٨٦)، وابن عبد البر في \"التمهيد\" ٢/ ٢١٠ - ٢١١.\nورواه عبد الرزاق في \"المصنف\" ٤/ ٢٤٦ - ٢٤٧ (٧٦٧٩)، والطبراني ١٠/ ٢٦٤ - ٢٦٥ (١٠٦١٨)، والبيهقي في \"الشعب\" ٣/ ٣٣٢ (٣٦٨٧)، وابن عبد البر في \"التمهيد\" ٢/ ٢١١ - ٢١٢ من طريق معمر، عن قتادة وعاصم أنهما سمعا عكرمة يقول: قال ابن عباس … بنحوه. قال الحافظ ابن كثير في \"التفسير\" ١٤/ ٤١٣: هذا إسناد جيد قوي ونص غريب جدًا. وقال الذهبي في \"المهذب\" ٤/ ١٦٩٢: غريب جدًا. وانظر: \"الفتح\" ٤/ ٢٦١ - ٢٦٢.\n(^٢) \"المصنف\" ٢/ ٢٥٢ و٣٢٧ (٨٦٧٢، ٩٥٣٨) وجاء في موضع: \"اطلبوا ليلة القدر\".\nورواه أيضًا الطيالسي ٢/ ١٣٢ - ١٣٣ (٨١٥)، وأحمد ٥/ ٨٦، والبزار كما في \"كشف الأستار\" (١٠٣٢)، والطبراني في \"الكبير\" ٢/ ٢٢٠ (١٩٠٦) و٢/ ٢٢٧ (١٩٤١) و٢/ ٢٤٥ (٢٠٢٧)، وفي \"الصغير\" ١/ ١٨٠ (٢٨٥) هكذا مختصرًا.\n(^٣) ورد بهامش الأصل: إنما زادها عبد الله بن أحمد.","vol":"13","page":583},{"text":"رأيتها فأنسيتها، وهي مطر وريح\" أو قال: \"قطر وريح\" (^١).\nثانيها: حديث جابر بن عبد الله أخرجه ابن أبي عاصم بمثله وزيادة أنها: \"ليلة طلقة، بلجة، لا حارة ولا باردة، كأن فيها قمرًا، لا يخرج شيطانها حَتَّى يضيء فجرها\" (^٢).\nثالثها: عن عاصم بن كليب، عن خاله لقمان- يقال: اسمه الفلتان (^٣). قال: أتيت رسول الله - ﷺ -. وفي آخره: \"فالتمسوها في العشر الأواخر\" أخرجه أبو زرعة عبد الرحمن بن محمد (^٤) النصري في \"العاشر\" من حديثه (^٥).\n_________\n(^١) \"المسند\" ٥/ ٩٨. وبنحوه رواه البزار كما في \"الكشف\" (١٠٣١، ١٠٣٣)، والطبراني ٢/ ٢٣١ (١٩٦٢). وصححه الألباني في \"صحيح الجامع\" (١٢٣٩).\n(^٢) ورواه ابن خزيمة ٣/ ٣٣٠ (٢١٩٠)، وعنه ابن حبان ٨/ ٤٤٣ - ٤٤٤ (٣٦٨٨).\nوضعفه الألباني في \"الضعيفة\" ٩/ ٣٩٥، وقال في \"صحيح ابن خزيمة\" (٢١٩٠): إسناده ضعيف، وهو حديث صحيح لشواهده. قلت: لذا صححه في \"صحيح موارد الظمأن\" ١/ ٣٩٢ (٩٢٧) فقال: صحيح لغيره.\n(^٣) ورد بهامش الأصل: وقد ذكره في \"التجريد\" كذلك ولم يتعرض لتسمية لقمان.\n(^٤) كذا وقع في الأصل، وصوابه عبد الرحمن بن عمرو. انظر ترجمته في \"تاريخ الإسلام\" ٢١/ ٢١٢ (٣٣٢) و\"سير أعلام النبلاء\" ١٣/ ٣١١ (١٤٦).\n(^٥) ورواه ابن أبي شيبة ٢/ ٢٥٣ (٨٦٨٤)، وإسحاق بن راهويه في \"مسنده\" كما في \"المطالب العالية\" ٦/ ٢٢١ (١١١٥)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٢٨٢ (١٠٤٠) و٥/ ٥٨ (٢٥٩٤)، والبزار في \"البحر الزخار\" ٩/ ١٤٣ (٣٦٩٨)، والطبراني ١٨/ (٨٥٧ - ٨٦٠)، وابن عبد البر في \"التمهيد\" ٢٢/ ٢٩٥ من طرق عن عاصم بن كليب عن أبيه عن خاله الفلتان بن عاصم، به، مطولًا في مواضع ومختصرًا في أخرى. والحديث ذكره الحافظ في \"الإصابة\" ٣/ ٢٠٩ وعزاه للبغوي وابن السكن وابن شاهين، وسكت عليه.\nوقال الهيثمي في \"المجمع\" ٣/ ١٧٨: رواه الطبراني في \"الكبير\" ورجاله رجال الصحيح. وقال في ٧/ ٣٤٨: رواه البزار ورجاله ثقات.","vol":"13","page":584},{"text":"رابعها: عن أنس: \"التمسوها في التاسعة والسابعة والخامسة\" أخرجه النسائي (^١)، ورواه ابن أبي عاصم من حديث خالد بن محدوج (^٢) عنه مرفوعًا: \"التمسوها في أول ليلة من رمضان، أو في تسع، أو في أربع عشرة، أو في إحدى وعشرين، أو في آخر ليلة\" قال: ولا نعلم أحدًا قال: \"أول ليلة\" إلا هذا (^٣).\n_________\n(^١) \"سنن النسائي الكبرى\" ٢/ ٢٧١ (٣٣٩٦). وقد رواه النسائي من طريق مالك في \"الموطأ\" ص ٢١٣ عن حميد الطويل عن أنس. به.\nقال الحافظ ابن عبد البر في \"التمهيد\" ٢/ ٢٠٠: هكذا روى مالك هذا الحديث لا خلاف عنه في إسناده ومتنه، وإنما الحديث لأنس، عن عبادة بن الصامت.\nوقال في \"الاستذكار\" ١٠/ ٣٣٢ - ٣٣٣: هكذا روى مالك هذا الحديث، عن أنس، وخالفه أصحاب حميد كأنهم قرءوه، عن حميد، عن أنس، عن عبادة بن الصامت، وكذلك رواه يحيى القطان وبشر بن المفضل وابن أبي عدي وحماد بن سلمة وغيرهم، عن حميد، عن أنس، عن عبادة، كلهم جعله من مسند عبادة، وقال علي بن المديني: وهم فيه مالك، وخالفه أصحاب حميد، وهم أعلم به منه، ولم يكن له وحميد علم كعلمه بمشيخة أهل المدينة. اهـ. بتصرف.\nقلت: الحديث سلف برقم (٤٩١) من طريق إسماعيل بن جعفر، عن حميد، عن أنس، عن عبادة بن الصامت.\nويأتي في الباب التالي (٢٠٢٣) من طريق خالد بن الحارث، مثله.\nويأتي أيضًا (٦٠٤٩) من طريق بشر بن المفضل، مثله.\nوذكر الحافظ في \"الفتح\" ٤/ ٢٦٨ تصويب ابن عبد البر لإثبات عبادة وأن الحديث من مسنده وسكت، فإنما أقره على ما قال.\nوروي من وجه آخر عن أنس، رواه البزار (١٠٢٩ - كشف) من طريق قتادة، عن أنس، مرفوعًا به.\nقال الهيثمي ٣/ ١٧٦: رجاله رجال الصحيح. وقال الحافظ في \"مختصر زوائد البزار\" ١/ ٤٢٩: إسناده صحيح.\n(^٢) ورد بهامش الأصل: خالد متروك الحديث، قاله في \"المغني\".\n(^٣) ورواه ابن عدي في \"الكامل\" ٣/ ٤١٩ من طريق عبد الصمد بن عبد الوارث، عن =","vol":"13","page":585},{"text":"خامسها: أبو بكرة أخرجه الترمذي بلفظ: \"التمسوها في تسع يبقين أو سبع يبقين، أو خمس يبقين، أو آخر ليلة\" ثم صححه، وكذا الحاكم (^١).\nسادسها: ابن مسعود أخرجه أبو داود بلفظ: \"اطلبوها ليلة سبع عشرة وليلة إحدى وعشرين، وثلاث وعشرين\" وفي إسناده مقال (^٢).\n_________\n= خالد بن محدوج، سمعت أنس بن مالك يقول: قال رسول الله - ﷺ - \"التمسوها آخر ليله\". وخالد بن محدوج هذا، روى ابن عدي، عن يزيد بن هارون أنه كان يرميه بالكذب، وقال: قال النسائي: متروك الحديث.\nوترجمه الذهبي في \"الميزان\" ٢/ ١٦٥ (٢٤٦٥) والحافظ في \"اللسان\" ٢/ ٣٨٧ وذكرا له هذا الحديث.\nوعزاه الحافظ في \"الفتح\" ٤/ ٢٦٥ لابن أبي عاصم، وقال: إسناده ضعيف.\n(^١) الترمذي (٧٩٤)، الحاكم ١/ ٤٣٨.\nورواه أيضًا أحمد ٥/ ٣٦ و٢٩، والطيالسي ٢/ ٢٠٦ (٩٢٢)، وابن أبي شيبة ٢/ ٢٥٠ (٨٦٦١) و٢/ ٣٢٦ (٩٥٣٢)، والنسائي في \"الكبرى\" ٢/ ٢٧٣ - ٢٧٤ (٣٤٠٣ - ٣٤٠٤)، وابن خزيمة ٣/ ٣٢٤ (٢١٧٥)، وابن حبان ٨/ ٤٤٢ (٣٦٨٦).\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه. وصححه الألباني في \"صحيح الجامع\" (١٢٤٣).\n(^٢) أبو داود (١٣٨٤).\nومن طريقه البيهقي في \"السنن\" ٤/ ٣١٠، وفي \"فضائل الأوقات\" (٩٧).\nقال المنذري في \"المختصر\" ٢/ ١١٢: في إسناده: حكيم بن سيف، وفيه مقال.\nوقال الحافظ في \"الفتح\" ٤/ ٢٦٥: إسناد فيه مقال.\nوقال الألباني في \"ضعيف أبي داود\" (٢٤٤): إسناد ضعيف.\nوالحديث رواه عبد الرزاق في \"المصنف\" ٤/ ٢٥٢ (٧٦٩٧)، والطبراني ٩/ ٢٢١ - ٢٢٢ (٩٠٧٤) و٩/ ٣١٥ (٩٥٧٩) والبيهقي ٤/ ٣١٠ عن ابن مسعود موقوفًا.\nقال الألباني في \"ضعيف أبي داود\" ١٠/ ٦٦ بعد أن أعل الحديث المرفوع: الوقف علة أخرى.","vol":"13","page":586},{"text":"سابعها: معاوية بن أبي سفيان أخرجه أيضًا بلفظ: \"ليلة القدر ليلة سبع وعشرين\" (^١).\nثامنها: أبو ذر أخرجه الحاكم على شرط مسلم: \"التمسوها في السبع الأواخر\" (^٢).\n_________\n(^١) أبو داود (١٣٨٦). ورواه أيضًا ابن حبان ٨/ ٤٣٦ - ٤٣٧ (٣٦٨٠)، والطبراني ١٩ (٨١٣ - ٨١٤)، البيهقي ٤/ ٣١٢، وفي \"فضائل الأوقات\" (١٠٢) عن معاوية مرفوعًا، به. قال الألباني في \"صحيح أبي داود\" (١٢٥٤): إسناده صحيح، ورجاله رجاله الصحيح. والحديث رواه البيهقي ٤/ ٣١٢ عن معاوية، موقوفًا بنحوه. وقال: وقفه أبو داود الطيالسي، ورفعه معاذ بن معاذ.\nوقال الحافظ في \"بلوغ المرام\" (٧٢٤): الراجح وقفه.\nوقال الألباني معقبًا على كلام البيهقي: معاذ بن معاذ ثقة متقن، احتج به الشيخان، وأما أبو داود، فهو ثقة حافظ، غلط في أحاديث، احتج به مسلم وحده، فالأول أتقن، لاسيما ومعه زيادة الرفع، وهي مقبولة. اهـ \"صحيح أبي داود\" ٥/ ١٣٢.\nوالحديث هذا صححه ابن عبد البر في \"الاستذكار\" ١٠/ ٣٣٤.\n(^٢) \"المستدرك\" ١/ ٤٣٧ و٢/ ٥٣٠ - ٥٣١.\nورواه أيضًا أحمد ٥/ ١٧١، ومسدد كما في \"المطالب العالية\" ٦/ ٢٣٠ (١١١٧/ ١)، وإسحاق بن راهويه في \"مسنده\" كما في \"المطالب\" ٦/ ٢٣٠ (١١١٧/ ١)، والبزار في \"البحر الزخار\" ٩/ ٤٥٦ - ٤٥٧ (٤٠٦٨)، و(١٠٣٦ - كشف)، والنسائي في \"الكبرى\" ٢/ ٢٧٨ (٣٤٢٧)، وابن خزيمة ٣/ ٣٢١ (٢١٧٠)، والطحاوي في \"شرح المعاني\" ٣/ ٨٥، والبيهقي ٤/ ٣٠٧، وفي \"فضائل الأوقات\" (٨٥)، وابن عبد البر في \"التمهيد\" ٢/ ٢١٣ - ٢١٤ من طريق عكرمة بن عمار، عن أبي زميل سماك الحنفي، عن مالك بن مرثد، عن أبيه مرثد قال: سألت أبا ذر، فقلت: أسألت رسول الله - ﷺ - عن ليلة القدر فقال: .. الحديث مطولًا.\nقال الحاكم ١/ ٤٣٧ - كما ذكر المصنف- حديث صحيح على شرط مسلم ولم يخرجاه. وقال في ٢/ ٥٣١: حديث صحيح الإسناد ولم يخرجاه، وقال الذهبي في \"التلخيص\" ٢/ ٥٣١: صحيح رواه ابن راهويه عن العقدي عنه. =","vol":"13","page":587},{"text":"تاسعها: النعمان بن بشير أخرجه النسائي: قمنا معه ليلة ثلاث\n_________\n= والحديث من هذا الطريق أورده الحافظ في \"مختصر الزوائد\" ١/ ٤٣٠ - ٤٣١ (٧٢٦) وقال: قال البزار: لا نعلمه عن أبي ذر إلا بهذا الإسناد، وسكت.\nوأشار ابن التركماني في \"الجوهر النقي\" ٤/ ٥٠٦: لتضعيف الحديث فقال: في سنده عكرمة، وهو ابن عمار، متكلم فيه. وقال الألباني في \"صحيح ابن خزيمة\" (٢١٧): إسناده ضعيف لجهالة مرثد.\nوالحديث رواه ابن أبي شيبة ٢/ ٢٥١ (٨٦٦٤)، وإسحاق بن راهويه كما في \"المطالب\" ١١١٧/ ٢، والبزار في \"البحر الزخار\" ٩/ ٤٥٥ - ٤٥٦ (٤٠٦٧)، و(١٠٣٥٠ - كشف)، وابن خزيمة ٣/ ٣٢٠ (٢١٦٩)، وابن حبان ٨/ ٤٣٨ - ٤٣٩ (٣٦٨٣)، وابن عبد البر في \"التمهيد\" ٢/ ٢١٢ - ٢١٣ من طريق الأوزاعي، قال: حدثنا مرثد بن أبي مرثد [وقال بعضهم: حدثني مرثد أو أبو مرثد] عن أبيه قال: لقيت أبا ذر عند الجمرة الوسطى فسألته عن ليلة القدر فقال: … الحديث.\nقال المزي في \"تهذيب الكمال\" ٢٧/ ١٥٥ (٥٧٥٠): مالك بن مرثد، روى عنه الأوزاعي، فقال مرة: عن مرثد بن أبي مرثد، وقال مرة: عن ابن مرثد أو أبي مرثد.\nوقال الحافظ ابن عبد البر في \"التمهيد\" ٢/ ٢١٣: هكذا قال الأوزاعي: عن مرثد بن أبي مرثد وهو خطأ إنما هو مالك بن مرثد، عن أبيه، ولم يقم الأوزاعي إسناد هذا الحديث، ولا ساقه سياقة أهل الحفظ له.\nوالحديث أورده الهيثمي في \"المجمع\" ٣/ ١٧٧ بسياق حديث الأوزاعي، عن مرثد، وقال: رواه البزار، ومرثد هذا لم يروه عنه غير أبيه مالك، وبقية رجاله ثقات.\nفهكذا وقع هنا: غير أبيه مالك، وصوابه: غير ابنه مالك، فلا أدري أهذا تحريف وقع فيه الهيثمي، أو هو خطأ مطبعي! والله أعلم.\nوقال الحافظ في \"المطالب\" ٦/ ٢٣١ عقب حديث الأوزاعي: هذا إسناد حسن صحيح. وقال في \"مختصر الزوائد\" ١/ ٤٣٠ (٧٢٥): إسناده حسن.\nوقال البوصيري في \"الإتحاف\" ٣/ ١٣١: حديث أبي ذر هذا حديث حسن.\nوالحديث في الجملة ضعفه الألباني في \"الضعيفة\" (٣١٠٠) فلينظر، وضعف إسناد الأوزاعي في \"صحيح ابن خزيمة\" (٢١٧٠).","vol":"13","page":588},{"text":"وعشرين، وخمس وعشرين، وسبع وعشرين. زاد أحمد: فأما نحن فنقول: ليلة سبع وعشرين، وأنتم تقولون: ليلة ثلاث وعشرين: السابعة، فمن أصوب نحن أو أنتم؟ (^١)\nعاشرها: معاذ أخرجه ابن أبي عاصم (^٢)، وله من حديث أبي الدرداء -بإسناد ضعيف-: \"التمسوها في العشر الأواخر من رمضان، فإن الله -﷿- يفرق فيها كل أمر حكيم، وفيها أنزلت التوراة والزابور وصحف موسى والقرآن العظيم، وفيها غرس الله الجنة، وجبل طينة آدم\" (^٣) وروي أيضًا من حديث علي (^٤).\n_________\n(^١) \"المجتبى\" ٣/ ٢٠٣، و\"السنن الكبرى\" ١/ ٤١٠ - ٤١١ (١٢٩٩)، و\"المسند\" ٤/ ٢٧٢.\nوصححه ابن خزيمة ٣/ ٢٣٦ - ٢٣٧ (٢٢٠٤)، والحاكم في \"المستدرك \" ١/ ٤٤٠ فقال: حديث صحيح على شرط البخاري ولم يخرجاه. وتعقبه الذهبي قائلًا: ليس الحديث على شرط واحد منهما، بل هو حسن.\nوقال الألباني في \"صلاة التراويح\" ص ١١، إسناده صحيح.\n(^٢) ورواه أحمد ٥/ ٢٣٤، والطبراني في \"الكبير\" ٢٠ (١٧٧)، وفي \"مسند الشاميين\" ٢/ ١٨٧ (١١٦٠) من طريق بقية بن الوليد، حدثني بحير بن سعد، عن خالد بن معدان، عن أبي بحرية، عن معاذ بن جبل: أن رسول الله - ﷺ - سئل عن ليلة القدر فقال: \"هي في العشر الأواخر، أو في الخامسة، أو في الثالثة\".\nقال الهيثمي ٣/ ١٧٥: رجاله ثقات.\nوعزاه العيني في \"العمدة\" ٩/ ٢٠٩ لابن أبي عاصم، بلفظ: في العشر الأواخر، في الخامسة أو السابعة. وقال: سنده صالح.\nوصححه الألباني في \"صحيح الجامع\" (٥٤٧١). وقال في \"الصحيحة\" ٣/ ٤٥٧: إسناده جيد، فإن رجاله كلهم ثقات، وبقية قد صرح بالتحديث.\n(^٣) ذكره العيني في \"العمدة\" ٩/ ٢٠٩ بنحوه وقال: بسند فيه ضعف.\n(^٤) رواه عبد الله بن أحمد في \"الزوائد على المسند\" ١/ ١٣٣ (١١١١)، وابن بشران في \"أماليه\" ٢/ ٣٠ - ٣١ (١٠١٩) عن هبيرة بن يريم، عن علي مرفوعًا: \"اطلبوا =","vol":"13","page":589},{"text":"إذا تقرر ذَلِكَ، فحاصل ما فيها من الخلاف، واعلم قبله أنه أجمع من يعتد به في الإجماع على بقائها إلى يوم القيامة، وشذت الروافض فقالوا: رفعت (^١)، واختلف في محلها فقيل بانتقالها في ليالي العشر\n_________\n= ليلة القدر في العشر الأواخر، فإن غلبتم فلا تغلبوا على السبع البواقي\".\nقال الهيثمي ٣/ ١٧٤: فيه: عبد الحميد بن الحسن الهلالي، وثقه ابن معين وغيره، وفيه كلام. وقال العلامة أحمد شاكر في تعليقه على \"المسند\" (١١١١): إسناده صحيح. وقال الألباني في \"الصحيحة\" (١٤٧١): سنده ضعيف، لكن الحديث صحيح، فإن له شاهدًا قويًا عن ابن عمر، وساق الحديث وتخريجه.\nوصححه في \"صحيح الجامع\" (١٠٢٧).\n(^١) قال ابن حزم في \"مراتب الإجماع\" ص ٧٣: وأجمعوا أن ليلة القدر حق وأنها في كل سنة ليلة واحدة.\nونقل ابن القطان الفاسي هذا الإجماع بنحوه في كتابه \"الإقناع في مسائل الإجماع\" ٢/ ٧٥٧ ونسبه لكتاب \"الاستذكار\" لابن عبد البر، ولم أجده فيه ولا في \"التمهيد\" وانظر: \"الاستذكار\" ١٠/ ٣١٩ - ٣٤٣، و\"التمهيد\" ٢/ ٢٠٠ - ٢١٤.\nوقال المصنف في \"الإعلام\" ٥/ ٣٩٧: أجمع من يعتد به من العلماء على دوام ليلة القدر ووجودها إلى آخر الدهر، وشذ قوم فقالوا: كانت خاصة برسول الله - ﷺ - ثم رفعت، وعزاه الفاكهي إلى أبي حنيفة وهو غريب، وإنما هو معزي إلى الروافض. اهـ.\nوقال الحافظ في \"الفتح\" ٤/ ٢٦٣: القول الأول: أنها رفعت أصلًا ورأسًا حكاه المتولي في \"التتمة\" عن الروافض، والفاكهاني -هكذا هنا وفي \"الإعلام\" الفاكهي- في \"شرح العمدة\" عن الحنفية وكأنه خطأ منه، والذي حكاه السروجي أنه قول الشيعة.\nوقال العيني في \"العمدة\" ٩/ ٢٠٧: هذا النقل عن الحنفية غير صحيح.\nوقال العمراني في \"البيان\" ٣/ ٥٦٥: إن ليلة القدر باقية في شهر رمضان لم ترفع إلى الآن. وهو قول النووي في \"المجموع\" ٦/ ٤٨٩ من الشافعية.\nوهو ما قاله شمس الدين ابن قدامة في \"الشرح الكبير\" ٧/ ٥٥١، وابن مفلح في \"الفروع\" ٣/ ١٤١، وابن مفلح المؤرخ في \"المبدع\" ٣/ ٦٠ من الحنابلة.\nوقد روي هذا القول مسندًا، فروى عبد الرزاق في \"المصنف\" ٤/ ٢٥٥ (٧٧٠٧) =","vol":"13","page":590},{"text":"وبه قال مالك (^١)، وأحمد (^٢)، وابن خزيمة (^٣)، والمزني، وهو قوي يجمع به بين أحاديث الباب، وإنما تنتقل في العشر الأواخر، وقيل: في كله، وقيل: تلزم ليلة بعينها قيل: هي في السنة كلها، وهو قول ابن مسعود (^٤) وأبي حنيفة وصاحبيه (^٥)، وقيل: بل في كل رمضان\n_________\n= من طريق داود بن أبي عاصم، عن عبد الله بن يحنس قلت لأبي هريرة: زعموا أن ليلة القدر رفعت، قال: كذب من قال ذلك.\nوروي نحوه عن الحجاج، فروى عبد الرزاق ٤/ ٢٥٣ (٧٧٠١) من طريق عبد الله بن شريك قال: ذكر الحجاج ليلة القدر فكأنه أنكرها … الحديث.\nوكذا ساقه الحافظ ٤/ ٢٦٣.\nويدل للقول الراجح -وهو الصواب- أنها باقية، حديث أبي ذر: أنا كنت أسأل الناس عنها رسول الله - ﷺ - فقلت: يا رسول الله أخبرني عن ليلة القدر تكون في زمان الأنبياء ينزل عليهم الوحي، فإذا قبضوا رفعت؟ قال: \"بل هي إلى يوم القيامة\" الحديث.\nوقد تقدم تخريجه قريبًا فليراجع. والله أعلم.\n(^١) انظر: \"النوادر والزيادات\" ٢/ ١٠٤ - ١٠٥، و\"الذخيرة\" ٢/ ٥٥٠.\n(^٢) انظر: \"المغني\" ٤/ ٤٤٩.\n(^٣) \"صحيح ابن خزيمة\" ٣/ ٣٢٧.\nحيث قال: جماع أبواب ذكر الليالي التي كان فيها ليلة القدر في زمن النبي - ﷺ -، والدليل على أن ليلة القدر تنتقل في العشر الأواخر من رمضان في الوتر على ما ثبت. وقال في ٣/ ٣٢٩: إذ ليلة القدر تنتقل في العشر الأواخر في الوتر.\n(^٤) رواه مسلم (٧٦٢)، وبعد حديث (١١٦٩).\n(^٥) قلت: وهو نص كلام المصنف أيضا في \"الإعلام\" ٥/ ٣٩٩.\nونقل ابن الهمام في \"شرح فتح القدير\" ٢/ ٣٨٩ - ٣٩٠ عن أبي حنيفة: أنها في رمضان فلا يدري أية ليلة هي، وقد تتقدم وتتأخر، وعندهما كذلك، إلا أنها معينة لا تتقدم ولا تتأخر، هكذا النقل عنهم في المنظومة والشروح، وفي \"فتاوى قاضيخان\" قال: وفي المشهور عنه أنها تدور في السنة وتكون في غيره فجعل ذلك رواية. =","vol":"13","page":591},{"text":"قول ابن عمر، وجماعة من الصحابة (^١)، وقيل: أول ليلة منه (^٢)،\n_________\n= فهكذا ذكر هنا أنها رواية عن أبي حنيفة وحده دون صاحبيه، وهو ما حكاه الحافظ في \"الفتح\" ٤/ ٢٦٣ فقال: أنها ممكنة في جميع السنة، وهو قول مشهور عن الحنفية حكاه قاضيخان وأبو بكر الرازي منهم.\nوكذا حكاه العيني في \"العمدة\" ٩/ ٢٠٦ - ٢٠٧.\n(^١) رواه عن ابن عمر ابن أبي شيبة ٢/ ٣٢٦ (٩٥٢٨) أنه قال: في رمضان.\nقال الحافظ ٢/ ٢٦٣ إسناده صحيح.\nوروي أيضا عن أبي هريرة، رواه عبد الرزاق في \"المصنف\" ٣/ ٢٦٦ (٥٥٨٦) و٤/ ٢٥٥ (٧٧٠٧).\nوروي أيضًا عن ابن عباس، رواه عبد الرزاق ٤/ ٢٥٥ (٧٧٠٨).\nورواه ابن أبي شيبة ٢/ ٢٥٢ (٨٦٨١)، ٢/ ٣٢٦ (٩٥٣٤) عن الحسن، وزاد المصنف في \"الإعلام\" ٥/ ٣٩٩ أنه روي مرفوعًا، وكذا قال الحافظ ٤/ ٢٦٣ وزاد عزوه إلى أبي داود.\nقلت: رواه أبو داود برقم (١٣٨٧) من طريق موسى بن عقبة عن أبي إسحاق، عن سعيد بن جبير، عن عبد الله بن عمر قال: سئل رسول الله - ﷺ - وأنا أسمع عن ليلة القدر، فقال: \"هي في كل رمضان\".\nومن هذا الطريق بنحوه رواه البيهقي ٤/ ٣٠٧، قال أبو داود والبيهقي: رواه سفيان وشعبة عن أبي إسحاق موقوفًا على ابن عمر لم يرفعاه إلى النبي - ﷺ -.\nوأورد الألباني في \"ضعيف أبي داود\" (٢٤٥) الحديث المرفوع مضعفًا له، ومرجحًا للموقوف.\nوقد تقدم في \"شرح فتح القدير\" ٢/ ٣٨٩ الجزم به عن أبي حنيفة.\n(^٢) وتقدم عزو المصنف هذا القول مرفوعًا، فقال: ورواه ابن أبي عاصم من حديث خالد بن محدوج عنه مرفوعًا -أي: عن أنس-: \"التمسوها في أول ليلة من رمضان\" الحديث.\nونقل الحافظ ابن كثير في \"التفسير\" ١٤/ ٤١٠، والحافظ في \"الفتح\" ٤/ ٢٦٣ حكاية هذا القول عن أبي رزين العقيلي الصحابي.\nثم قال الحافظ: وروى ابن أبي عاصم من حديث أنس قال: ليلة القدر أول ليلة من رمضان، قال ابن أبي عاصم: لا نعلم أحدًا قال ذلك غيره.","vol":"13","page":592},{"text":"وقيل: في العشر الأوسط والآخر (^١)، وقيل: في العشر الأواخر (^٢)، وقيل: يختص بأوتار العشر الأواخر، وقيل: بأشفاعها، وقيل: في ثلاث وعشرين أو سبع وعشرين، وهو قول ابن عباس، وقيل: بل تطلب في ليلة سبع عشرة أو إحدى وعشرين وهو محكي عن علي وابن مسعود (^٣)، وقيل: ليلة ثلاث وعشرين وهو قول كثير من الصحابة وغيرهم (^٤). وقيل: ليلة إحدى وعشرين، وقيل: ليلة أربع وعشرين ليلة يوم بدر، وقيل: ليلة خمس وعشرين وقيل: ليلة سبع وعشرين، وهو قول جماعة من الصحابة. وادعى الروياني في \"الحلية\" أنه قول أكثر العلماء، وقيل: ليلة سبع عشرة، وقيل: ثمان عشرة، وقيل: ليلة تسع عشرة، وقيل: آخر ليلة من الشهر، حكى هذِه الأقوال أجمع القاضي عياض في \"شرحه\" (^٥) وادعى الماوردي أنه لا خلاف أنها في العشر الأخير (^٦).\n_________\n(^١) وذكره كذلك في \"الإعلام\" ٥/ ٣٩٩.\nوهذا القول حكاه النووي في \"المجموع\" ٦/ ٤٩٤. وقال الحافظ ٤/ ٢٦٣: وعزاه الطبري لعثمان بن أبي العاص والحسن البصري، وقال به بعض الشافعية.\n(^٢) وكذا قال في \"الإعلام \" ٥/ ٤٠٠ وزاد: وادعى الماوردي الاتفاق عليه.\nقلت: قال الماوردي في \"الحاوي الكبير\" ٣/ ٤٨٣: لا اختلاف بين العلماء أن ليلة القدر في العشر الأواخر من شهر رمضان. اهـ.\nوعمدة الاستدلال لهذا القول حديث الباب المروي عن عائشة (٢٠٢٠)، ورواه مسلم (١١٦٩/ ٢١٩).\n(^٣) رواه البيهقي ٤/ ٣١٠ عن ابن مسعود.\n(^٤) رواه ابن أبي شيبة ٢/ ٣٢٦ - ٣٢٧ (٩٥٢٦، ٩٥٣٧، ٩٥٤٠، ٩٥٤١) عن بلال ومعاوية وعائشة وابن عباس.\n(^٥) \"إكمال المعلم\" ٤/ ١٤٥ - ١٤٦.\n(^٦) \"الحاوي الكبير\" ٣/ ٤٨٣.","vol":"13","page":593},{"text":"قال القاضي: ما في ليلة من ليالي العشر إلا وقد روي أنها هي، لكن ليالي الوتر أرجاها (^١)، وفي \"شرح الهداية\" ذهب أبو حنيفة إلى أنها في رمضان تتقدم وتتأخر، وعندهما لا تتقدم ولا تتأخر لكن غير معينة (^٢)، وقيل: هي عندهما في النصف الأخير من رمضان، وقال أبو بكر الرازي هي غير مخصوصة بشهر من الشهور، وبه قال الحنفيون، وفي قاضي خان (^٣) المشهور عن أبي حنيفة: أنها تدور في السنة كلها، وقد تكون في رمضان، وقد تكون في غيره وصح ذَلِكَ عن ابن مسعود (^٤)، وقال ابن عباس: السورة ثلاثون كلمة فإذا وصلت إلى قوله ﴿هِىَ﴾ فهي سابعة وعشرون منها (^٥).\nوأجيب بأن قوله: ﴿لَيلَةُ اَلقَدرِ﴾ نص على عينها وهي الكلمة الخامسة، وهي كناية فإذا لم يدل الصريح فالكناية أولى، وقيل: إنها في ليلة النصف من شعبان، وقال ابن حزم: إن كان الشهر ناقصًا فهي أول العشر الأخر من غير شك، فهي إما في ليلة عشرين أو ثانية أو أربع أو ست أو ثمان وإن كان كاملًا فأول العشر الأواخر بلا شك (^٦) إما ليلة إحدى أو ثلاث أو خمس أو سبع أو تسع في وترها. وعند جمع من الصوفية: أنه إذا وافق الوتر ليلة جمعة من العشر الأخير كانت هي ليلة القدر.\n_________\n(^١) \"إكمال المعلم\" ٤/ ١٤٥ - ١٤٦.\n(^٢) انظر: \"شرح فتح القدير\" ٢/ ٣٨٩ - ٣٩٠.\n(^٣) انظر \"شرح فتح القدير\" ٢/ ٣٩٠.\n(^٤) تقدم تخريجه، وهو في مسلم (٧٦٢).\n(^٥) ينظر هذا القول وما يتعلق به في \"المحلى\" ٧/ ٣٥، و\"الإعلام\" ٥/ ٤٠٢ - ٤٠٣، و\"الفتح\" ٤٧/ ٢٦٥.\n(^٦) \"المحلى\" ٧/ ٣٣.","vol":"13","page":594},{"text":"تنبيهات وفوائد:\nالأول: قوله في حديث ابن عمر: (\"فمن كان متحريها فليتحرها في السبع الأواخر من رمضان \") يريد في ذَلِكَ العام الذي تواطأت فيه الرؤيا على ذَلِكَ وهي ليلة ثلاث وعشرين: لأنه قال في حديث أبي سعيد: \"التمسوها في العشر الأواخر في الوتر فمطرنا ليلة إحدى وعشرين\". وكانت ليلة القدر في ذَلِكَ العام في غير السبع الأواخر ولا تتضاد الأخبار.\nوفي حديث أبي سعيد زيادة معنى أنها تكون في الوتر، وحديث عبد الله بن أنيس السالف دال أنها ليلة ثلاث وعشرين أيضًا (^١)، فقال رجل: هذا أول ثمان فقال: \"بل أول سبع: لأن الشهر لا يتم\" (^٢)، فثبت بهذا أنها في السبع الأواخر، وأنه قصد ليلة ثلاثٍ وعشرين؛ لأن ذلك الشهر كان ناقصًا، فدل هذا أنها قد تكون في غيرها من السنين بخلاف ذَلِكَ.\nثانيها: من ذهب إلى قول ابن مسعود وتأول منه أنها في سائر السنة، فلا دليل له إلا الظن من دوران الزمان بالزيادة والنقصان في الأهلة، وذلك فاسد؛ لأنه محال أن يكون تعليقها بليلة في غير شهر رمضان، كما لم يعلق صيامه بأيام معلومة تدور في العام كله بالزيادة والنقصان فرب الأهلة، فيكون صوم رمضان في غيره، فكذلك لا يجب أن تكون ليلة القدر في غير رمضان، وفي القرآن ما يدل على أنها في رمضان خاصة، قال تعالى: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ﴾ الآية [الدخان: ٣].\nفأخبر أن الليلة التي يفرق فيها كل أمر حكيم هي ليلة القدر، وهي\n_________\n(^١) رواه مسلم (١١٦٨).\n(^٢) رواه أحمد ٣/ ٤٩٥.","vol":"13","page":595},{"text":"الليلة التي أنزل الله فيها القرآن حيث قال: ﴿شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ القُرْآنُ﴾ [البقرة: ١٨٥] فثبت بذلك أن تلك الليلة في شهر رمضان.\nوقال الداودي: أراد به تحريض الناس على العمل في السنة كلها وهو من المعاريض: لأن قوله \"في\" يوجب البعض، فمعناه: أنها في السنة في العشر الأواخر، فسكت؛ ليجتهد في طلبها. قال: والذي تدل عليه الأحاديث الصحيحة أنها في وتر العشر الأواخر وأنها تنتقل.\nثالثها: القزع -المذكور في حديث (^١) أبي سعيد- قطع من سحاب دقاق، قاله في \"العين\" (^٢)، والتحري: القصد، يقال: تحريت الشيء: إذا قصدته وتعمدته.\nو(تواطت). قال ابن بطال: المحدثون يروونه كذلك، وإنما هو (توطأت) (^٣) بالهمز من قوله: ﴿لِيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللهُ﴾ [التوبة: ٣٧].\nومن قوله: ﴿أشد وطأ﴾ ولكنه يجوز في كلام كثير من العرب حذف الهمزة، ومعنى تواطأت: اتفقت واجتمعت على شيء واحد. والتوطئة: التليين، يقال: وطأت لفلان هذا الأمر إذا سهلته ولينته (^٤).\nرابعها: قال الطبري: أجمع الجميع أنها في وتر العشر الأواخر ثم لا حدَّ في ذَلِكَ خاص لليلة بعينها لا يعدوها لغيرها؛ لأنه لو كان محصورًا على ليلة بعينها لكان أولى الناس بمعرفتها سيد الأمة مع جِدِّه في أمرها ليعرفها أمته، فلم يعرفهم منها إلا الدلالة عليها أنها\n_________\n(^١) ورد بالهامش: الآتي في باب: الاعتكاف وخروج النبي - ﷺ - صبيحة عشرين.\n(^٢) \"العين\" ١/ ١٣٢.\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\": (تواطأت).\n(^٤) \"شرح ابن بطال\" ٤/ ١٥٣.","vol":"13","page":596},{"text":"ليلة طلقة (^١)، وأن الشمس تطلع في صبيحتها بيضاء لا شعاع لها (^٢)؛ ولأن في دلالته أمته عليها بالآيات دون توقيفه على ليلة بعينها دليل واضح على كذب من زعم أنها تظهر تلك الليلة للعيون ما لا تظهر في سائر السنة، من سقوط الأشجار إلى الأرض ثم رجوعها قائمة إلى أماكنها، إذ لو كان ذَلِكَ حقًّا لم يخف عن بصر من يقوم ليالي السنة كلها، كيف ليالي شهر رمضان:؟!\nخامسها: خصت هذِه الليلة بأنها خير من ألف شهر بنص القرآن، ويستجاب فيها الدعاء ما لم يدع بإثم أو قطيعة رحم (^٣)، وهي أفضل ليالي السنة وهي من خواص هذِه الأمة، وقد سلف من علامتها أنها طلقة، وأن الشمس تطلع في صبيحتها لا شعاع فيها. وفيه حديث أخرجه البيهقي في \"فضائل الأوقات\" (^٤)، ثم قال: وقد روي في حديثين ضعيفين في صفة الهواء ليلة القدر فقال في أحدهما: \"إنها ليلة سمحة طلقة لا حارة ولا باردة، تصبح شمسها في صبيحتها ضعيفة حمراء\" (^٥)\n_________\n(^١) دليله حديث جابر بن عبد الله، المتقدم ذكره وتخريجه.\n(^٢) دليله ما رواه مسلم (٧٦٢).\n(^٣) إجابة دعاء الداعي في ليلة القدر معلوم ضرورة لا يحتاج إلى دليل مستقل فضلًا عن وجود عشرات الأدلة النقلية والعقلية على ذلك، وتقييد المصنف -﵀- إجابة الدعاء فيها بمن لم يدع بإثم أو قطيعة رحم، ليس خاصًا بلية القدر وحدها، إنما هو يشمل كل دعاء دعا به المسلم: ودليل ذلك ما رواه مسلم في \"صحيحه\" (٢٧٣٥/ ٩٢) عن أبي هريرة مرفوعًا: \"لا يزال يستجاب للعبد ما لم يدع بإثم أو قطيعة رحم، ما لم يستعجل\".\n(^٤) \"فضائل الأوقات\" ١٠٠ - ١٠١ وهو حديث أبي بن كعب الذي رواه مسلم (٧٦٢) وبعد حديث (١١٦٩).\n(^٥) رواه الطيالسي ٤/ ٤٠١ (٢٨٠٢)، والبزار كما في \"كشف الأستار\" (١٠٣٤)، وابن خزيمة ٣/ ٣٣١ - ٣٣٢ (٢١٩٢)، والعقيلي في \"الضعفاء الكبير\" ٢/ ١٤٧، =","vol":"13","page":597},{"text":"وفي الآخر معناه (^١)، ثم روى، عن الأوزاعي، عن عبدة بن أبي لبابة:\n_________\n= وأبو نعيم الأصبهاني في \"أخبار أصبهان\" ٢/ ٢٦، والبيهقي في \"الشعب\" ٣/ ٣٣٤ (٣٦٩٣) من طريق زمعة بن صالح، عن سلمة بن وهرام، عن عكرمة، عن ابن عباس، مرفوعًا به.\nقال البزار: سلمة بن وهرام لا نعلم حدث عنه غير ابنه عبيد الله وزمعة، وهو من أهل اليمن لا بأس به، أحاديثه عن ابن عباس غرائب.\nوروى العقيلي، عن الإمام أحمد أنه قال: سلمة بن وهرام روى عنه زمعة أحاديث مناكير، أخشى أن يكون حديثه حديث ضعيف.\nثم قال العقيلي: وله عن عكرمة أحاديث لا يتابع منها على شيء، وفي ليلة القدر أحاديث صحاح بخلاف هذا اللفظ.\nوضعف البيهقي إسناد هذا الحديث في \"الشعب\" ٣/ ٣٣٥.\nوقال الهيثمي في \"المجمع\" ٣/ ١٧٧: فيه. سلمة بن وهرام وثقه ابن حبان وغيره، وفيه كلام.\nوالحديث صححه الألباني في \"صحيح الجامع\" (٥٤٧٥)، وقال في \"صحيح ابن خزيمة\" (٢١٩٢): حديث صحيح لشواهده -قلت: سيأتي تخريجها.\nوقال في \"الضعيفة\" ٩/ ٣٩٤: زمعة بن صالح وسلمة فيهما ضعف، لكن لا بأس بهما في الشواهد.\n(^١) \"فضائل الأوقات\" ص ٢٤٠.\nوالحديث الآخر الذي أشار إليه البيهقي، لعله حديث عبادة بن الصامت كما أشار هو في \"الشعب\" ٣/ ٣٣٤ - ٣٣٥.\nوهو حديث رواه أحمد ٥/ ٣٢٤، والطبراني في \"مسند الشاميين\" ٢/ ١٦٦ - ١٦٧ (١١١٩)، وابن عبد البر في \"الاستذكار\" ١٠/ ٣٤٢ - ٣٤٣ (١٥١٤٦) من طريق بقية، حدثني بحير بن سعد، عن خالد بن معدان، عن عبادة بن الصامت، أن رسول الله - ﷺ - قال: \"ليلة القدر في العشر البواقي .. \" الحديث.\nوفي شطره الثاني: وقال رسول الله - ﷺ -: \"إن أمارة ليلة القدر أنها صافية بلجة كأن فيها قمرًا ساطعًا ساكنة ساجية، لا برد فيها ولا حر .. \" الحديث.\nقال ابن عبد البر: هذا حديث حسن، حديث غريب، وهو من حديث الشاميين، رواته كلهم ثقات. وبقية إذا روى عن الثقات فليس بحديثه بأس. =","vol":"13","page":598},{"text":"فإن ذقت ماء البحر ليلة سبع وعشرين من رمضان فإذا هو عذب (^١)، وروى في \"دلائل النبوة\" -في آخره في باب: ما جاء في رؤيا ابن عباس في منامه- عن ابن عباس أن الشيطان يطلع مع الشمس كل يوم إلا ليلة القدر وذلك أنها تطلع يومئذ ولا شعاع لها (^٢).\n_________\n= وقال الهيثمي في \"المجمع\" ٣/ ١٧٥: رجاله ثقات.\nوقال الألباني في \"الضعيفة\" ٩/ ٣٩٣: هذا إسناد رجاله ثقات، صرح بقية فيه بالتحديث، فهو صحيح إن كان ابن معدان سمع من عبادة، وذلك مما نفاه أبو حاتم، وبين وفاتيهما نحو سبعين سنة.\nوقد وصله معاوية بن يحيى، عن الزهري، عن محمد بن عبادة بن الصامت عن أبيه مرفوعًا. اهـ.\nقلت: وهذا الطريق هو الذي رواه منه البيهقي في \"الشعب\" (٣٦٩٤) وضعف الإسناد.\nثم قال الألباني: ومحمد بن عبادة هذا، أورده ابن حبان في \"الثقات\" ١/ ٢٤٠ هكذا: محمد بن الوليد بن عبادة بن الصامت الأنصاري، يروي عن عبادة، عداده في أهل الشام، روى عنه عيسى بن سنان.\nوهكذا أورده ابن أبي حاتم ٤/ ١/ ١١٢ إلا أنه قال: أبيه، بدل: عبادة، قلت: ولعله الصواب، كما في هذا الحديث من رواية الزهري عنه، لكن معاوية بن يحيى -وهو الصدفي- ضعيف لا يحتج به. اهـ.\nوفي الباب عن واثلة بن الأسقع مرفوعًا.\nرواه الطبراني في \"الكبير\" ٢٢٥/ ١٣٩، وفي \"مسند الشاميين\" ٤/ ٣٠٩ (٣٣٨٩) بلفظ: ليلة القدر بلجة لا حارة ولا باردة. ولا سحاب فيها ولا مطر ولا ريح، ولا يرمى فيها بنجم، ومن علامة يومها: تطلع الشمس لا شعاع لها\".\nقال الهيثمي ٣/ ١٧٨ - ١٧٩: فيه بشر بن عون، عن بكار بن تميم، وكلاهما ضعيف.\nوقال الألباني في \"الضعيفة\" (٤٤٠٤): ضعيف بتمامه، وإسناده ضعيف.\n(^١) \"فضائل الأوقات\" (١٠٦) وبنحوه في \"الشعب\" ٣/ ٣٣٢ (٣٦٩٠).\n(^٢) \"دلائل النبوة\" ٧/ ٣٣، ورواه بنحوه ابن أبي شيبة ٢/ ٢٥١ (٨٦٦٦).","vol":"13","page":599},{"text":"سادسها: من أهم الدعاء في هذِه الليلة: \"اللَّهُمَّ إنك عفو تحب العفو فاعف عني\" (^١) فيستحب الإكثار منه.\nقال البيهقي في \"فضائل الأوقات\": طلب العفو من الله مستحب في جميع الأوقات، وخاصة في هذِه الليلة، ثم روى بإسناده إلى أبي عمرو بن أبي جعفر قال: سمعت أبا عثمان سعيد بن إسماعيل كثيرًا يقول في مجلسه، وفي غير المجلس: عفوك. ثم يقول: عفوك يا عفو، عفوك في المحيا عفوك، وفي القيامة عفوك، وفي مناقشة الحساب عفوك. قال أبو عمرو: فرئي أبو عثمان في المنام بعد وفاته بأيام فقيل\n_________\n(^١) رواه الترمذي (٣٥١٣)، والنسائي في \"الكبرى\" ٦/ ٢١٨ - ٢١٩ (١٠٧٠٨ - ١٠٧١٢)، وابن ماجه (٣٨٥٠)، وأحمد ٦/ ١٧١، ١٨٢، ١٨٣، ٢٠٨ وإسحاق بن راهويه في \"مسنده\" ٣/ ٧٤٨ - ٧٤٩ (١٣٦١ - ١٣٦٢)، وابن السني في \"عمل اليوم والليلة\" (٧٦٧)، والقضاعي في \"مسند الشهاب\" ٢/ ٣٣٥ - ٣٣٦ (١٤٧٤ - ١٤٧٥، ١٤٧٧)، والبيهقي في \"شعب الإيمان\" ٣/ ٣٣٨ - ٣٣٩ (٣٧٠٠ - ٣٧٠١)، وفي \"الأسماء والصفات\" ١/ ١٤٨ - ١٤٩ (٩٢)، وفي \"فضائل الأوقات\" ١١٣ - ١١٤، وفي \"الدعوات الكبير\" ١/ ١٥٠ (٢٠٣)، والبغوي في \"معالم التنزيل\" ٨/ ٤٩١ من طرق عن عبد الله بن بريدة عن عائشة، به.\nقال الترمذي: حديث حسن صحيح.\nورواه أحمد ٦/ ٢٥٨، والنسائي ٦/ ٢١٩ (١٠٧١٣)، والطبراني في \"الدعاء\" ٢/ ١٢٢٨ (٩١٦) والحاكم ١/ ٥٣٠، والقضاعي ٢/ ٣٣٦ (١٤٧٨) من طريق علقمة بن مرثد عن سليمان بن بريدة عن عائشة، به.\nقال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه.\nوصحح النووي أسانيد هذا الحديث في \"الأذكار\" (٥٤٤). وقال شيخ الإسلام ابن القيم في \"إعلام الموقعين\" ٤/ ٢٩٨: حديث صحيح. وصححه الألباني في \"الصحيحة\" (٣٣٣٧) ورجح أن الحديث حديث عبد الله بن بريدة، وأن ذكر سليمان شاذ.","vol":"13","page":600},{"text":"له: ماذا انتفعت من أعمالك؟ قال: بقولي: عفوك عفوك (^١).\nسابعها: الحكمة في إخفائها أن يجتهد الناس في طلبها رجاء إصابتها كما في ساعة الإجابة يوم الجمعة (^٢) وغيره، ويسن لمن رآها كتمها، صرح به الماوردي (^٣)، والمعروف أنها ترى حقيقة، وقول المهلب إنه لا يمكن رؤيتها حقيقة، غلط جدًّا.\nثامنها: قال مالك: في قوله: \"التمسوها في تاسعةٍ تبقى\" هي ليلة إحدى وعشرين \"وسابعة تبقى\" ليلة ثلاث وعشرين، \"وخامسة تبقى\" ليلة خمس وعشرين، وإنما يصح معناه ويوافق ليلة القدر وترًا من\nالليالي على ما ذكر في الحديث إذا كان الشهر ناقصًا، فأما إذا كان كاملًا فإنها لا تكون إلا في شفع، فتكون التاسعة الباقية ليلة ثنتين وعشرين، والخامسة الباقية ليلة ست وعشرين، والسابعة الباقية ليلة\nأربع وعشرين على ما ذكره البخاري عن ابن عباس، فلا يصادف واحدة منهن وترًا (^٤)، وهذا دال على الانتقال كما اخترناه من وترٍ إلى شفع وعكسه: لأنه - ﵇ - لم يأمر أمته بالتماسها في شهر كامل دون ناقص، بل أطلق طلبها في جميعه التي قدر بها الله تعالى على التمام مرة وعكسه، فثبت انتقالها في العشر الأواخر، قيل: وإنما خاطبهم\n_________\n(^١) \"فضائل الأوقات\" (١١٥) وروى الحديث بنحوه في \"الشعب\" ٣/ ٣٣٩ (٣٧٠٣).\n(^٢) يشير المصنف -﵀- إلى ما سلف برقم (٩٣٥) ورواه مسلم (٨٥٢) عن أبي هريرة: أن رسول الله - ﷺ - ذكر يوم الجمعة فقال: \"فيه ساعة لا يوافقها عبد مسلم وهو قائم يصلي يسأل الله تعالى شيئًا إلا أعطاه\" وأشار بيده يقللها.\n(^٣) \"الحاوي الكبير\" ٣/ ٤٨٤.\nقال الماوردي: ويستحب لمن رأى ليلة القدر أن يكتمها ويدعو بإخلاص نية وصحة يقين بما أوجب من دين ودنيا ويكون أكثر دعائه لدينه وآخرته.\n(^٤) انظر: \"النوادر والزيادات\" ٢/ ١٠٤ - ١٠٥.","vol":"13","page":601},{"text":"بالبعض: لأنه ليس على تمام الشهر على يقين.\nتاسعها: قول ابن عباس في حديثه السالف: \"هي في سبع يمضين\" أو \"سبع يبقين\" هو شك منه، أو من غيره في أي اللفظين قاله النبي - ﷺ -، ودل قوله - ﵇ - في الحديث الآخر \"في سابعة تبقى\" أن الصحيح من لفظ الشك قوله: \"في سبع بقين\". على طريقة العرب في التأريخ إذا جاوزوا نصف الشهر، إنما يؤرخون بالباقي لا بالماضي؛ ولهذا المعنى عدُّوا \"تاسعة تبقى\" ليلة إحدى وعشرين، ولم يعدوها ليلة تسع وعشرين، وعدوا \"سابعة تبقى\" ليلة ثلاث (^١) وعشرين، ولم يعدوها ليلة سبع وعشرين لما لم يأخذوا العدد من أول العشر. وإنما كان يكون ذَلِكَ لو قال - ﵇ - في تاسعة تمضي، ولما قال - ﵇ -: \"التمسوها في التاسعة والسابعة والخامسة\" وكان كلامًا مجملًا يحتمل معاني، وخشي - ﵇ - التباس معناه على أمته بيَّن الوجه المراد به، فقال: \"في تاسعة تبقى، وفي سابعة تبقى، وفي خامسة تبقى\" ليزول الإشكال في ذَلِكَ.\nعاشرها: معنى: (وكف): سال، قال صاحب \"الأفعال\": وكف المطر والدمع والبيت وكوفًا ووكيفًا ووكفانًا: سال (^٢).\nوقوله: (\"أرى رؤياكم\") هكذا يرويه المحدثون بتوحيد الرؤيا وهو جائز: لأن رؤيا: مصدر، وأفصح منه: رؤاكم جمع رؤيا؛ ليكون جمعًا في مقابلة جمع، وهو الأشبه بكلام الشارع.\nالحادي عشر: حديث ابن عمر دال أن رؤياهم اختلفت، فقوله: \"التمسوها في العشر\" يجوز أن يكون أعلم أولا أنها بالعشر فأخبر\n_________\n(^١) في الأصل: أربع، والمثبت من (م) ولعله الصواب.\n(^٢) \"الأفعال\" لابن القوطية ص ١٥٤ - ١٥٥.","vol":"13","page":602},{"text":"بذلك، ثم في السبع فأخبر به، ويجوز أن يكون حض على العشر من به قوة، وعلى السبع من لم يقدر على العشر.\nوقوله في حديث أبي سعيد الأول: (فخرج صبيحة عشرين فخطبنا).\nوجهه -كما قال ابن التين- أنه أخرج قبته أو خرج هو من موضع إلى آخر، وأما هو فليس بوقت خروج من الاعتكاف، ولا يخرج من اعتكف وسط الشهر إلا بمغيب الشمس من ليلة إحدى عشرين.\nقلت: في حديث أبي سعيد بيان ذَلِكَ ففي الصحيح: فإذا كان من حين تمضي عشرون ليلة، ويستقبل ليلة إحدى وعشرين رجع إلى مسكنه (^١)، وفي أخرى -وهي أيضًا لمسلم-: اعتكف في قبة تركية على سدتها حصير. قال: فأخذ الحصير بيده فنحاها في ناحية القبة، ثم أطلع رأسه فكلم الناس فدنوا منه (^٢).\nقال ابن عبد البر: والوجه في ذَلِكَ عندي أنه أراد أنه خطبهم غداة عشرين: ليعرفهم أنه اليوم الآخر من اعتكافه، وأن الليلة التي تلي تلك الصبيحة هي ليلة إحدى وعشرين وهي المطلوب فيها ليلة القدر (^٣).\nوقال المهلب: ليس بين الروايتين تعارض: لأن يوم عشرين معتكف فيه وبه تتم العشرة أيام؛ لأنه دخل في أول الليل فيخرج في أوله، فيكون معنى قوله: في ليلة إحدى وعشرين وهي التي يخرج من صبيحتها. يريد الصبيحة التي تلي قبل ليلة إحدى وعشرين، وأضافها إلى الليلة كما تضاف أيضًا الصبيحة التي بعدها إلى الليلة، وكل متصل بشيء فهو مضاف إليه سواء كان فيه أو بعده، وإن كانت العبارة في نسبة\n_________\n(^١) أحد أحاديث الباب، حديث (٢٠١٨).\n(^٢) هذِه الرواية عند مسلم وحده (١١٦٧ - ٢١٥).\n(^٣) \"الاستذكار\" ١٠/ ٣٢٢.","vol":"13","page":603},{"text":"الصبيحة إلى الليلة التي قبلها لتقدم الليل على النهار فإن نسبة الشيء إلى ما بعده جائز.\nالثاني عشر: قوله \"ثم أنسيتها\" أو \"نسيتها\": هو شك من المحدث أي الكلمتين قال، ومعنى (يجاور) في حديث عائشة: يعتكف.\nوقوله: (وخطب الناس) فيه: أنه كان إذا أراد أن يؤكد أمرًا خطب، وجاز النسيان في هذا عليه: لأنه لم يؤمر بأن يبلغه أمته؛ لأنه معصوم من ضده. ومعنى (استهلت): أمطرت، يقال: استهلت السماء بالمطر، وهو شدة انصبابه، وقوله بعده: (فأمطرت) تأكيد، وسلف معنى: (وكف).\nوقول ابن عباس: (التمسوها في أربع وعشرين) (^١)، روى أنس أنه - ﵇ - كان يتحرى ليلة ثلاث وعشرين، وليلة أربع وعشرين.\nقال ابن حبيب: يتحرى أن يتم الشهر أو ينقص، فيتحراها في ليلة من السبع البواقي، فإن كان تامًّا (^٢) فهي ليلة أربع وعشرين، أو ناقصًا فثلاث، قاله الداودي. ولعل ابن عباس إنما قصد في الأربع احتياطًا كما في حديث أنس فنسي الناقل ذكر ليلة ثلاث وعشرين (^٣).\n_________\n(^١) رواه البيهقي ٤/ ٣٠٨.\n(^٢) في (م): تماما.\n(^٣) قلت: كنت أودُّ لو أفردت كل قول من أقوال المصنف في تعيين ليلة القدر بالبحث والعزو لكتب الأحاديث والآثار ثم كتب الفقه في كل مذهب من المذاهب، لكني رأيت الأمر سيطول بنا جدًا فيما ليس في محله ولا في موضعه، فتركته خشية الإطالة والاستطراد، فالمسألة تحتاج إلى الإفراد بالتصنيف والبحث والتخريج، ولكي لا تفوت الفائدة لمن أرادها، نعزو هنا لكتب الآثار والفقه التي توسعت في بحث المسألة.=","vol":"13","page":604},{"text":"<span data-type='title' id=toc-1495>٤ - باب رَفْعِ مَعْرِفَةِ لَيْلَةِ القَدْرِ لِتَلَاحِي النَّاسِ </span>(^١)\n٢٠٢٣ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا حُمَيْدٌ، حَدَّثَنَا أَنَسٌ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - لِيُخْبِرَنَا بِلَيْلَةِ القَدْرِ، فَتَلَاحَى رَجُلَانِ مِنَ المُسْلِمِينَ، فَقَالَ: \"خَرَجْتُ لأُخْبِرَكُمْ بِلَيْلَةِ القَدْرِ، فَتَلَاحَى فُلَانٌ وَفُلَانٌ؛ فَرُفِعَتْ، وَعَسَى أَنْ يَكُونَ خَيْرًا لَكُمْ، فَالتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالخَامِسَةِ\". [مسلم: ١١٧٤ - فتح: ٤/ ٢٦٩]\nذكر فيه حديث عُبَادَةَ بْنِ الصَّامِتِ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - ليُخْبِرَنَا بِلَيْلَةِ القَدْرِ، فَتَلَاحَى رَجُلَانِ مِنَ المُسْلِمِينَ، فَقَالَ: \"خَرَجْتُ لأُخْبِرَكُمْ بِلَيْلَةِ\n_________\n= فلينظر: \"مصنف عبد الرزاق\" ٤/ ٢٤٦ - ٢٥٥، و\"مصنف ابن أبي شيبة\" ٢/ ٢٥٠ - ٢٥٣، و٢/ ٣٢٥ - ٣٢٧.\nوينظر: \"الإعلام\" للمصنف ٥/ ٣٩١ - ٤٠٥ فقد فصل هناك القول، وكذا ينظر: \"فتح الباري\" ٤/ ٢٦٣ - ٢٦٦ فقد ذكر ستة وأربعين قولًا في تعيينها فوجدته قد شفي فيه وكفي بما لا تجده في مكان آخر - فيما أعلم-.\nوينظر من كتب الحنفية في: \"المبسوط\" ٣/ ١٢٧ - ١٢٨، و\"شرح فتح القدير\" ٢/ ٣٨٩ - ٣٩٠، و\"تبيين الحقائق\" ١/ ٣٤٧ - ٣٤٨، و\"حاشية ابن عابدين\" ٦/ ٤٤٧ - ٤٤٩.\nومن كتب المالكية في \"مقدمات ابن رشد\" ١/ ٢٠٧، و\"النوادر والزيادات\" ٢/ ١٠٢ - ١٠٥، و\"شرح ابن بطال\" ٤/ ١٥١ - ١٥٩، و\"التمهيد\" ٢/ ٢٠٠ - ٢١٤، و\"الذخيرة\" ٢/ ٥٤٩ - ٥٥١.\nومن كتب الشافعية \"الحاوي الكبير\" ٢/ ٤٨٣ - ٤٨٤، و\"المجموع\" ٦/ ٤٨٨ - ٤٩٩، و\"النجم الوهاج\" ٣/ ٣٧٠ - ٣٧٢.\nومن كتب الحنابلة \"المغني\" ٤/ ٤٤٧ - ٤٥٤، و\"الشرح الكبير\" ٧/ ٥٥٠ - ٥٦٠، و\"الفروع\" ٣/ ١٤٠ - ١٤٣، و\"المبدع\" ٣/ ٥٩ - ٦٢.\nوينظر كذلك \"المحلى\" ٧/ ٣٣ - ٣٥، و\"نيل الأوطار\" ٣/ ٢٣٢ - ٢٣٦.\n(^١) ورد بهامش الأصل: يعني: ملاحاة.","vol":"13","page":605},{"text":"القَدْرِ، فَتَلَاحَى فُلَانٌ وَفُلَان؛ فَرُفِعَتْ، وَعَسَى أَنْ يَكُونَ خَيْرًا لَكُمْ، فَالتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالخَامِسَةِ\".\nوقد سلف أن هذا الحديث من أفراد البخاري وفي لفظ له: \"فالتمسوها في السبع والتسع والخمس\" (^١) ومعنى تلاحيا: تماديا (^٢) أو تسابا.\nقال ابن فارس: اللحا: الملاحاة، وهي المسارعة (^٣)، وقال الهروي: هما كالسباب.\nومعنى \"فرفعت\": أي رفع تعينها بدليل قوله: \"فالتمسوها\" فرفع علمها عنه بسبب تلاحيهما، فحرموا بركة تعينها، وهو دال على أن الملاحاة والخلاف تصرف فضائل كثير من الدين وتحرم أجرًا عظيمًا: لأن الله لم يرد التفرق بين عباده إنما أراد الاعتصام بحبله، وجعل الرحمة مقرونة بالاعتصام بالجماعة: لقوله تعالى: ﴿وَلَا يَزَالُونَ مُخْتَلِفِينَ (١١٨) إِلَّا مَنْ رَحِمَ رَبُّكَ﴾ [هود: ١١٨ - ١١٩] وقد يذنب القوم فتتعدى العقوبة إلى غيرهم، وهذا في الدنيا، وأما في الآخرة فلا تزر وازرة وزر أخرى.\nوقد روي وجه آخر في رفع معرفتها من حديث أبي هريرة: أن رسول الله - ﷺ - قال: \"أريت ليلة القدر، ثم أيقظني بعض أهلي فنسيتها، فالتمسوها في العشر الغوابر\" (^٤).\n_________\n(^١) سلف برقم (٤٩).\n(^٢) ورد بهامش الأصل: لعله: تماريا.\n(^٣) \"المجمل\" ٣/ ٤٠٨.\n(^٤) رواه مسلم (١١٦٦).","vol":"13","page":606},{"text":"ويجوز أن يكون هذا مرة، والملاحاة أخرى، وقد يتذكر الرؤيا من يوقظ من نومه. والغوابر: البواقي في آخر الشهر، ومنه ﴿إِلَّا عَجُوزًا فِي الغَابِرِينَ (١٧١)﴾ [الشعراء: ١٧١] يعني: الباقين الذين أتت عليهم الأزمنة، وقد تجعله العرب بمعنى الماضي أحيانًا، وهو من الأضداد.\nومعنى قوله: \"وعسى أن يكون خيرًا لكم\" يريد أن البحث عنها والطلب لها بكثير من العمل هو خير من هذِه الجهة، قاله ابن بطال (^١)، وقال ابن التين: لعله يريد أنه لو أخبرتم بعينها لأقللتم في العمل في غيرها، وأكثرتموه فيها، وإذا غيبت عنكم أكثرتم العمل في سائر الليالي رجاء موافقتها، قاله ابن حبيب وغيره.\n_________\n(^١) \"شرح ابن بطال\" ٤/ ١٥٨.","vol":"13","page":607},{"text":"<span data-type='title' id=toc-1496>٥ - باب العَمَلِ فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ</span>\n٢٠٢٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي يَعْفُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ العَشْرُ شَدَّ مِئْزَرَهُ، وَأَحْيَا لَيْلَهُ، وَأَيْقَظَ أَهْلَهُ. [مسلم: ١١٧٤ - فتح: ٤/ ٢٦٩]\nذكر فيه حديث عَائِشَةَ: كَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ العَشْرُ شَدَّ مِئْزَرَهُ، وَأَحْيَا لَيْلَهُ، وَأَيْقَظَ أَهْلَهُ.\nهذا الحديث أخرجه مسلم أيضًا بلفظ: وجد وشد المئزر (^١)، وفي آخر: كان يجتهد في العشر الأواخر ما لا يجتهد في غيره (^٢)، وفي إسناده: أبو يعفور -وهو الصغير- وهو عبد الرحمن بن عبيد بن نسطاس (^٣).\nوروى ابن أبي عاصم من حديث علي: كان - ﷺ - إذا دخل العشر أيقظ أهله ورفع المئزر (^٤). يعني: اعتزل النساء، وإنما فعل ذَلِكَ؛ لأنه أخبر أن ليلة القدر في العشر الأواخر، فسن لأمته الأخذ بالأحوط في طلبها في العشر كله، لئلا تفوت إذ قد يمكن أن يكون الشهر ناقصًا، وأن يكون\n_________\n(^١) مسلم (١١٧٤).\n(^٢) مسلم (١١٧٥).\n(^٣) هو في إسناد حديث (١١٧٤).\nوانظر ترجمته في \"تهذيب الكمال\" ١٧/ ٢٦٩ (٣٨٩٥) و٣٤/ ٤١٣.\n(^٤) ورواه أيضًا ابن أبي شيبة ٢/ ٢٥٢ (٨٦٧٣)، وعبد الله بن أحمد في \"زوائد المسند\" ١/ ١٣٢ (١١٠٣، ١١٠٥)، ١/ ١٣٣ (١١١٤) وفي \"الزهد\" ص ٢٦٣، والفريابي في \"الصيام\" (١٥٧) من طريق أبي إسحاق، عن هبيرة بن يريم، عن علي، به.\nوتحرفت في مطبوع \"المصنف\" من هبيرة إلى أبي هريرة!.\nقال العلامة أحمد شاكر في تعليقه على \"المسند\" (١١٠٣): إسناده صحيح.","vol":"13","page":608},{"text":"كاملًا، فمن أحيا ليالي العشر كلها لم يفته منها شفع ولا وتر، ولو أعلم الله عباده أن في ليالي السنة كلها مثل هذِه الليلة، وأوجب عليهم أن يحيوا الليالي كلها في طلبها، فذلك يسير في جنب غفرانه، والنجاة من عذابه، فرفق تعالى بعباده وجعل هذِه الليلة الشريفة موجودة في عشر ليالٍ؛ ليدركها أهل الضعف، وأهل الفتور في العمل منا، منة ورحمة.\nقال سفيان الثوري: معنى شد المئزر هنا لم يقرب النساء (^١)، وهو من ألطف الكنايات. قلت: قد أسلفنا في قوله: (أيقظ أهله) من الفقه: أن للرجل أن يحض أهله على عمل النوافل، ويأمرهم بغير الفرائض من أعمال البر ويحملهم عليها، وقد روى ابن أبي عاصم من حديث ابن عباس: أنه - ﵇ - كان يرش على أهله الماء ليلة ثلاث وعشرين (^٢).\nوالمئزر والإزار: ما يأتزر به الرجل من أسفله، وهو يذكر ويؤنث وهو هنا كناية عن الجد والتشمير في العبادة.\nونقل القرطبي عن بعض أئمتهم أنه عبارة عن الاعتكاف ثم استبعده؛ لقوله: أيقظ أهله، فإنه يدل على أنه كان معهم في البيت وهو كان في حال اعتكافه في المسجد، وما كان يخرج منه إلا لحاجة الإنسان، على أنه يصح أن يوقظهن من موضعه من باب الخوخة التي كانت له في بيته في المسجد (^٣).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٢٥٣ (٧٧٠٢).\n(^٢) رواه الطبراني ١١/ ١٢٨ (١١٢٥٩).\n(^٣) \"المفهم\" ٣/ ٢٤٩.","vol":"13","page":609},{"text":"قلت: ويحتمل أمره به أن يوقظ المعتكفة معه في المسجد، أو إذا دخل البيت لحاجته.\nوقوله: (وأحيا ليله): يعني: باجتهاده في العشر الأخير من رمضان: لاحتمال أن يكون الشهر إما ناقصًا وإما تامًّا، فإذا أحيا لياليه كلها لم يفته منها شفع ولا وتر، وقيل: لأن العشر آخر العمل فينبغي أن يحرص على تجويد الخاتمة (^١).\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في الحادي بعد الخمسين، كتبه مؤلفه.","vol":"13","page":610},{"text":"كتاب الاعتكاف","vol":"13","page":611},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\nكتاب الاعتكاف\n<span data-type='title' id=toc-1498>١ - باب الاِعْتِكَافِ فِي العَشْرِ الأَوَاخِرِ وَالاِعْتِكَافِ فِي المَسَاجِدِ كُلِّهَا</span>\nلِقَوْلِهِ تَعَالَى: ﴿وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي المَسَاجِدِ﴾ [البقرة: ١٨٧] الآية.\n\n٢٠٢٥ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، أَنَّ نَافِعًا أَخْبَرَهُ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَعْتَكِفُ العَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ. [مسلم: ١١٧١ - فتح: ٤/ ٢٧١]\n\n٢٠٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ -- أَنَّ النَّبِيَّ - ﷺ - كَانَ يَعْتَكِفُ العَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ. [مسلم: ١١٧٢ - فتح: ٤/ ٢٧١]\n\n٢٠٢٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ يَزِيدَ بْنِ عَبْدِ اللهِ بْنِ الهَادِ، عَن","vol":"13","page":613},{"text":"مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الحَارِثِ التَّيْمِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁: أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَعْتَكِفُ فِي العَشْرِ الأَوْسَطِ مِنْ رَمَضَانَ، فَاعْتَكَفَ عَامًا حَتَّى إِذَا كَانَ لَيْلَةَ إِحْدَى وَعِشْرِينَ -وَهِيَ اللَّيْلَةُ الَّتِى يَخْرُجُ مِنْ صَبِيحَتِهَا مِنِ اعْتِكَافِهِ- قَالَ: \"مَنْ كَانَ اعْتَكَفَ مَعِي فَلْيَعْتَكِفِ العَشْرَ الأَوَاخِرَ، وَقَدْ أُرِيتُ هَذِهِ اللَّيْلَةَ ثُمَّ أُنْسِيتُهَا، وَقَدْ رَأَيْتُنِي أَسْجُدُ فِي مَاءٍ وَطِينٍ مِنْ صَبِيحَتِهَا، فَالتَمِسُوهَا فِي العَشْرِ الأَوَاخِرِ، وَالتَمِسُوهَا فِي كُلِّ وِتْرٍ\". فَمَطَرَتِ السَّمَاءُ تِلْكَ اللَّيْلَةَ، وَكَانَ المَسْجِدُ عَلَى عَرِيشٍ، فَوَكَفَ المَسْجِدُ، فَبَصُرَتْ عَيْنَايَ رَسُولَ اللهِ - ﷺ - عَلَى جَبْهَتِهِ أَثَرُ المَاءِ وَالطِّينِ، مِنْ صُبْحِ إِحْدَى وَعِشْرِينَ. [انظر: ٦٦٩ - مسلم: ١١٦٧ - فتح: ٤/ ٢٧١]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث ابن عُمَرَ: كَانَ النبي - ﷺ - يَعْتَكِفُ العَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ.\nثانيها: حديث عَائِشَةَ مثله حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِه.\nثالثها: حديث أَبِي سَعِيدٍ أَنَّ النبي - ﷺ - كَانَ يَعْتَكِفُ فِي العَشْرِ الأَوْسَطِ مِنْ رَمَضَانَ.\nالحديث بطوله، وقد سلف (^١).\nوحديث عائشة وابن عمر أخرجهما مسلم أيضًا (^٢). قال الداودي: وحديث اعتكافه العشر الأوسط قبل بنائه بعائشة.\n_________\n(^١) برقم (٦٦٩).\n(^٢) مسلم (١١٧١ - ١١٧٢).","vol":"13","page":614},{"text":"والاعتكاف في اللغة: اللزوم على الشيء والمقام عليه، ومنه: ﴿يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ﴾ [الأعراف: ١٣٨] أي: يقيمون، يقال: عكف يعكف: إذا أقام.\nوفي الشرع: إقامة مخصوصة. قال عطاء: قال يعلى بن أمية: إني لأمكث في المسجد الساعة وما أمكث إلا لأعتكف. قال عطاء: وهو اعتكاف ما مكث فيه، وإن جلس في المسجد احتساب الخير فهو معتكف وإلا فلا (^١).\nوالمباشرة في الآية: الجماع عند الأكثرين، وقيل: المقدمات، وقام الإجماع على أن الاعتكاف لا يكون إلا في المسجد لهذِه الآية (^٢)، ولا عبرة بمخالفة ابن لبابة المالكي (^٣) فيه لشذوذه.\nوقوله: (في المساجد كلها) أشار به إلى الرد على من يقول باختصاصه ببعض المساجد.\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٣٤٦ (٨٠٠٦ - ٨٠٠٧).\n(^٢) نقل هذا الإجماع الحافظ ابن عبد البر في \"الاستذكار\" ١٠/ ٢٧٣، وعنه نقله ابن القطان الفاسي في \"الإقناع\" ٢/ ٧٤٩ (١٣٤٧).\nونقل ابن القطان ٢/ ٧٥٠ (١٣٤٩) من \"الإيجاز\": ولا أعلم بين العلماء اختلافًا في أن الاعتكاف لا يجوز في غير المساجد.\n(^٣) هو أبو عبد الله محمد بن يحيى بن عمر بن لبابة القرطبي، شيخ المالكية، كان إمامًا في الفقه، انتهت إليه الإمامة في المذهب، مقدمًا على أهل زمانه في الفتوى، كبير الشأن، حافظًا لأخبار الأندلس، أديبًا شاعرًا.\nوروى عنه خلق كثير، ولم يكن له علم ولا حذق بالحديث، بل ينقل بالمعنى، مات في شعبان سنة أربع عشرة وثلاثمائة. انظر تمام ترجمته في \"تاريخ الإسلام\" ٢٣/ ٤٨٥ (١٨٣)، \"سير أعلام النبلاء\" ١٤/ ٤٩٥ (٢٧٨)، \"شذرات الذهب\" ٢/ ٢٦٩.","vol":"13","page":615},{"text":"قال حذيفة: لا اعتكاف إلا في المساجد الثلاثة: مسجد مكة، والمدينة، والأقصى. وقال سعيد بن المسيب: لا اعتكاف إلا في مسجد نبي (^١).\nوفي \"الصوم\" لابن أبي عاصم بإسناده إلى حذيفة: لا اعتكاف إلا في مسجد النبي - ﷺ - (^٢).\n_________\n(^١) رواه بهذا اللفظ ابن أبي شيبة ٢/ ٣٣٨ (٩٦٧٢) لكنه عن سعيد بن المسيب، وكذا رواه عنه أيضًا عبد الرزاق ٤/ ٣٤٦ (٨٠٠٨) بلفظ: إلا في مسجد النبي - ﷺ - وهذا سيأتي ذكره عن حذيفة.\n(^٢) قلت: روى الطحاوي في \"شرح مشكل الآثار\" كما في \"تحفة الأخيار\" ٣/ ٨٢ (١٥٠٠)، والإسماعيلي في معجم \"شيوخه\" ٢/ ٧٢٠ - ٧٢١ (٣٣٦)، والبيهقي ٤/ ٣١٦، والذهبي في \"تاريخ الإسلام\" ٢٤/ ٢٧٠، وفي \"السير\" ١٥/ ٨١ من طريق سفيان بن عيينة، عن جامع بن أبي راشد، عن أبي وائل قال: قال حذيفة لعبد الله [يعني ابن مسعود]: عكوف بين دارك ودار أبي موسى لا تغير، وقد علمت أن رسول الله - ﷺ - قال: \"لا اعتكاف إلا في المساجد الثلاثة\" وفي رواية بزيادة: \"المسجد الحرام ومسجد النبي - ﷺ -، ومسجد بيت المقدس\" وفي رواية: \"لا اعتكاف إلا في المسجد الحرام -أو قال- إلا في المساجد الثلاثة\" فقال عبد الله: لعلك نسيت وحفظوا، أو أخطأت وأصابوا.\nقال الذهبي في \"السير\": صحيح غريب عال.\nوقال الألباني في \"الصحيحة\" (٢٧٨٦): إسناده صحيح على شرط الشيخين.\nورواه سعيد بن منصور كما في \"المحلى\" ٥/ ١٩٥، ومن طريقه ابن الجوزي في \"التحقيق\" ٢/ ١٠٩ (١١٨١) من طريق سفيان، عن جامع بن أبي راشد، عن شقيق بن سلمة قال: قال حذيفة لعبد الله بن مسعود: قد علمت أن رسول الله - ﷺ - قال: \"لا اعتكاف إلا في المساجد الثلاثة -أو قال- مسجد جماعة\".\nقال ابن حزم: هذا شك من حذيفة أو ممن دونه، ولا يقطع على رسول الله - ﷺ - بشك، ولو أنه - ﵇ - قال: لا اعتكاف إلا في المساجد الثلاثة لحفظه الله تعالى علينا.\nورواه عبد الرزاق في \"المصنف\" ٤/ ٣٤٨ (٨٠١٦)، والفاكهي في \"أخبار مكة\" =","vol":"13","page":616},{"text":"قلت: وروى الحارث، عن علي: لا اعتكاف إلا في المسجد الحرام ومسجد المدينة (^١)، وذهب هؤلاء إلى أن الآية خرجت على نوع من المساجد وهو ما بناه نبي؛ لأن الآية نزلت على رسول الله - ﷺ - وهو معتكف في مسجده فكان القصد والإشارة إلى نوع تلك المساجد مما بناه نبي.\nوذهب طائفة إلى أنه لا يصح الاعتكاف إلا في مسجد تقام فيه الجمعة، روي عن علي وابن مسعود وعروة وعطاء والحسن والزهري، وهو قول مالك في \"المدونة\" قال: أما من تلزمه الجمعة فلا يعتكف إلا في الجامع (^٢). قال: وأقل الاعتكاف عشرة أيام (^٣)،\n_________\n= ٢/ ١٤٩ (١٣٣٤)، والطبراني ٩/ ٣٠٢ (٩٥١١) من طريق سفيان بن عيينة، عن جامع بن أبي راشد قال: سمعت أبا وائل يقول: .. فذكره بنحوه، إلا أنه موقوف.\nقال الهيثمي في \"المجمع\" ٣/ ١٧٣: رجاله رجال الصحيح.\nورواه عبد الرزاق (٨٠١٤)، وابن أبي شيبة ٢/ ٣٣٧ (٩٦٦٩)، والطبراني (٩٥١٠) من طريق الثوري، عن واصل الأحدب، عن إبراهيم قال: جاء حذيفة إلى عبد الله، فذكره موقوفًا أيضًا.\nقال الهيثمي ٣/ ١٧٣: إبراهيم لم يدرك حذيفة.\nوقال الألباني في \"الصحيحة\" ٦/ ٦٦٩: رجاله ثقات رجال الشيخين، غير أن إبراهيم -وهو النخعي- لم يدرك حذيفة أهـ.\nوقد خرجت هذا الحديث بغير اللفظ الذي ذكر المصنف؛ لأن مسجد النبي لا يكون إلا أحد هذِه المساجد، كما قال ابن عبد البر في \"التمهيد\" ٨/ ٣٢٥: فقالوا: لا اعتكاف إلا في مسجد نبي كالمسجد الحرام أو مسجد الرسول، أو مسجد بيت المقدس لا غير.\n(^١) رواه ابن أبي شيبة ٢/ ٣٣٧ (٩٦٧٠) بلفظ: لا اعتكاف إلا في مصر جامع.\nوبنحوه رواه عبد الرزاق ٤/ ٣٤٦ (٨٠٠٩)، وابن أبي شيبة (٩٦٧٠) بإسناد آخر.\n(^٢) \"المدونة\" ١/ ٢٠٣.\n(^٣) \"المدونة\" ١/ ٢٠٣.","vol":"13","page":617},{"text":"وروى عنه ابن القاسم لا بأس به يومًا ويومين، وقد روي أن أقله يوم وليلة (^١)، وقال في \"المدونة\": لا أرى أن يعتكف أقل من عشرة أيام فإن نذر دونها لزمه (^٢)، وعندنا يصح اعتكاف قدر يسمى عكوفًا، وضابطه مكث يزيد على طمأنينة الركوع أدنى زيادة. ومن أصحابنا من اكتفي بالمرور بلا لبث.\nوقالت طائفة: الاعتكاف في كل مسجد، روي ذَلِكَ عن النخعي وأبي سلمة والشعبي (^٣)، وهو قول أبي حنيفة والثوري والشافعي في الجديد وأحمد وإسحاق وأبي ثور وداود والجمهور (^٤)، والبخاري حيث استدل بالآية وعمومها في سائر المساجد، وهو قول مالك في \"الموطأ\" قال: لا أراه كره الاعتكاف في المساجد التي لا يجمع فيها إلا كراهية أن يخرج المعتكف من مسجده الذي اعتكف فيه إلى الجمعة، فإن كان مسجدًا لا يجمع فيه ولا يجب على صاحبه إتيان الجمعة في مسجد سواه فلا أرى بأسًا بالاعتكاف فيه؛ لأن الله تعالى قال: ﴿وَأَنْتُمْ عَاكِفُونَ فِي المَسَاجِدِ﴾ [البقرة: ١٨٧] فعم المساجد كلها ولم يخص منها شيئًا (^٥)، ونحوه قول الشافعي: المسجد الجامع أحب إليَّ وإن اعتكف في غيره فمن الجمعة إلى الجمعة (^٦).\nقلت: علل بأمور كثيرة: الجماعة واستغنائه عن الخروج إلى الجمعة\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٨٨.\n(^٢) \"المدونة\" ١/ ٢٠٣.\n(^٣) رواه عنهم ابن أبي شيبة ٢/ ٣٣٧ (٩٦٦٥ - ٩٦٦٦، ٩٦٦٨).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٨، \"روضة الطالبين\" ٢/ ٣٩٨، \"المحلى\" ٥/ ١٩٣، \"المغني\" ٤/ ٤٦١.\n(^٥) \"الموطأ\" ص ٢٠٨.\n(^٦) \"مختصر المزني\" مع \"الأم\" ٢/ ٣٣.","vol":"13","page":618},{"text":"وللإجماع عليه (^١) إذ قال الزهري: لا يصح الاعتكاف في غيره (^٢)، وبه قال الحكم وحماد (^٣)، وأومأ الشافعي في القديم إلى اشتراطه (^٤) (^٥)، وقال الجوني من أصحابنا: الجماعة إذا كانت في بعض مساجد العشائر أكثر من جماعة الجامع فالمسجد أولى منه. وعند أبي يوسف أن الاعتكاف الواجب لا يجوز أداؤه في غير مسجد الجماعة والنفل يجوز أداؤه في غيره.\nفرع: قد يتعين الجامع في صورة وهي: ما إذا نذر اعتكاف مدة متتابعة تتخللها جمعة وهو من أهلها فإن الخروج لها يقطع التتابع على الأصح، قاله القاضي الحسين.\nفرع: يصح في سطح المسجد ورحبته.\n_________\n(^١) ورد بهامش الأصل: وأين الإجماع فقد حكي الخلاف في اشتراطه وفي اختصاص بعض المساجد دون بعض.\n(^٢) رواه ابن أبي شيبة ٢/ ٣٣٨ (٩٦٧٣).\n(^٣) \"المصنف\" ٢/ ٣٣٨ (٩٦٧٤).\n(^٤) \"البيان\" ٣/ ٥٧٦.\n(^٥) ورد بهامش الأصل: قوله: وأومأ الشافعي في القديم إلى اشتراطه، يريد أنه كمذهب الزهري. قال الإسنوي في \"مهماته\": وهذِه الحكاية عن الشيخ أبي حامد غلط عليه حصل فيها التباس؛ فإنه قال في تعليقه الذي علقه عنه البندنيجي ما نصه: روي عن الزهري أنه قال: لا يصح الاعتكاف إلا في الجوامع، وأومأ الشافعي في القديم إلى أن الاعتكاف متى زاد على أسبوع، فإنه يعتكف في الجامع حتى لا يحتاج لقطع الاعتكاف بصلاة الجمعة. هذا لفظه، وهو صريح في صحة الاعتكاف على القديم في غير الجامع.\nقال الإسنوي: وهذِه الحكاية لم يقع الغلط فيها من صاحب \"المعتمد\" بل الأصل فيه صاحب الشامل فإنه نقله عن الشيخ أبي حامد بنصه على ما نقله عنه من صنف بعده كالشاشي وصاحب \"البيان\" وصاحب \"الذخائر\"، ولا يوجد ذلك في كلام أحد إلا ناقلًا له عن الشيخ أبي حامد، وعبّرَ بعض المتأخرين بقوله: رواه الشيخ أبو حامد وأصحابنا، وهو غلط. انتهى لفظه بحروفه.","vol":"13","page":619},{"text":"فائدة:\nقوله: (وكان المسجد على عريش) قال صاحب \"العين\": العريش: شبه الهودج، وعرش البيت: سقفه (^١). وقال الداودي: كان الجريد قد بسط فوق الجذوع بلا طين فكان المطر يسقط منه داخل المسجد، وكان - ﵇ - لما بنى مسجده أخرج قبور المشركين وقطع النخل التي كانت فيه، فجعل منها سواري وجذوعًا، وألقى الجريد عليها، فقيل له بعد ذَلِكَ: يا رسول الله ألا تبنيه؟ قال: \"عريش كعريش موسى! \" (^٢).\nفرع: الجديد من قولي الشافعي: أنه لا يصح اعتكاف المرأة في مسجد بيتها وهو المعتزل المهيأ للصلاة، ووافقنا مالك وأحمد، والقديم وفاقًا لأبي حنيفة: نعم، وبه قال النخعي والثوري وابن علية (^٣). وعلى هذا ففي صحة اعتكاف الرجل في مسجد بيته وجهان: أصحهما المنع (^٤).\nفرع: للمعتكف قراءة القرآن والحديث والعلم، وأمور الدين، وسماع العلم، خلافًا لمالك (^٥)، وعن ابن القاسم: لا يجوز له عيادة المريض ولا مدارسة العلم، ولا الصلاة على الجنازة (^٦) خلافًا لابن\nوهب (^٧).\n_________\n(^١) \"العين\" ١/ ٢٤٩.\n(^٢) تقدم تخريج هذا الحديث باستيفاء في حديث (٤٢٨)، وانظره في \"الصحيحة\" (٦١٦).\n(^٣) انظر هذِه المسألة في: \"المبسوط\" ٣/ ١١٩، \"النوادر والزيادات\" ٢/ ٨٨، \"البيان\" ٣/ ٥٧٤ - ٥٧٥، \"المغني\" ٤/ ٤٦٤.\n(^٤) انظر \"البيان\" ٣/ ٥٧٥.\n(^٥) انظر: \"النوادر والزيادات\" ٢/ ٩٣.\n(^٦) انظر: \"الذخيرة\" ٢/ ٥٣٩.\n(^٧) انظر: \"النوادر والزيادات\" ٢/ ٩٣، و\"الذخيرة\" ٢/ ٥٣٩.","vol":"13","page":620},{"text":"فرع: لا بأس بتطييبه. قال الشافعي في \"الأم\": ولا بأس بأن يقص فيه: لأنه وعظ وتذكير (^١).\nفرع: في \"شرح الهداية\": أنه يكره التعليم في المسجد بأجر، وكذا كتابة المصحف بأجر، وقيل: إن كان الخياط يحفظ المسجد فلا بأس أن يخيط فيه.\nفائدة: قام الإجماع على أن الاعتكاف لا يجب إلا بالنذر (^٢).\nفرع: من نوى اعتكاف مدة، وشرع فيها فله الخروج منها خلافًا لمالك (^٣)، وادعى ابن عبد البر (^٤) عدم اختلاف الفقهاء في ذَلِكَ وأن القضاء لازم عند جميع العلماء فإن لم يشرع فالقضاء مستحب. ومن العلماء من أوجبه إن لم يدخل فيه، واحتج بحديث عائشة: كان يعتكف العشر الأواخر .. الحديث.\nوفيه: فأتى معتكفه (فلما اعتكف أفطر عشرًا) (^٥) من شوال، (^٦) وهو قول غريب.\nقال الترمذي: لما قطع اعتكافه من أجل أزواجه قضاه على مذهب من يرى قضاء التطوع إذا قطعه (^٧). قلت: لكنه لم يشرع فيه.\n_________\n(^١) \"الأم\" ٢/ ٩٠.\n(^٢) نقل هذا الإجماع ابن المنذر في \"الإجماع\" ص ٦٠ (١٥٥)، ونقله ابن القطان الفاسي في \"الإقناع\" ٢/ ٧٥١ (١٣٥١) عن ابن المنذر في \"الإشراف\".\n(^٣) انظر: \"عيون المجالس\" ٢/ ٦٨٠.\n(^٤) \"الاستذكار\" ١٠/ ٢٨٦.\n(^٥) ورد بهامش الأصل: لعله: فلما أفطر اعتكف عشرا.\n(^٦) سيأتي برقم (٢٠٣٣)، ورواه مسلم (١١٧٣).\n(^٧) \"سنن الترمذي\" ٣/ ١٥٧.","vol":"13","page":621},{"text":"<span data-type='title' id=toc-1499>٢ - باب الحَائِضُ تُرَجِّلُ المُعْتَكِفَ</span>\n٢٠٢٨ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي، أَبِي، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُصْغِي إِلَىَّ رَأْسَهُ وَهْوَ مُجَاوِرٌ فِي المَسْجِدِ، فَأُرَجِّلُهُ وَأَنَا حَائِضٌ. [انظر: ٢٩٥ - مسلم: ٢٩٧ - فتح: ٤/ ٢٧٢]\nذكر فيه حديث عَائِشَةَ: كَانَ رسول الله - ﷺ - يُصْغِي إِلَيَّ رَأْسَهُ وَهْوَ مُجَاوِر فِي المَسْجِدِ، فَأُرَجِّلُهُ وَأَنَا حَائِضٌ.\nهذا الحديث أخرجه مسلم أيضًا (^١)، ومعناه: يميل فيدخل رأسه وكتفيه إلى الحجرة فترجله أي: تسرحه بدهن، وما قاله الداودي -ولم يقيده غيره-: لئلا يخرج من المسجد ما وجد المقام فيه؛ لأن الحائض لا تدخله، وترجم عليه بعد في آخره باب: المعتكف يدخل رأسه البيت للغسل، وذكره بلفظ: أنها كانت ترجل النبي - ﷺ - وهي حائض، وهو معتكف في المسجد، وهو في حجرتها يناولها رأسه (^٢). وهو دال على جواز ترجيل رأس المعتكف، وفي معناه: الحلق وأن اليدين من المرأة ليسا بعورة ولو كانتا عورة ما باشرته بهما في اعتكافه، ويشهد له أن المرأة تنهى عن لبس القفازين في الإحرام وتؤمر بستر ما عدا وجهها وكفيها، وهكذا حكمها في الصلاة، وأن الحائض طاهر إلا موضع النجاسة منها.\nفرع: الجوار والاعتكاف سواء عند مالك، حكمهما واحد إلا من جاور نهارًا بمكة وانقلب ليلًا إلى أهله فلا صوم فيه، وله أن يطأ أهله،\n_________\n(^١) مسلم (٢٩٧).\n(^٢) سيأتي برقم (٢٠٤٦).","vol":"13","page":622},{"text":"قال: وجوار مكة أمر يتقرب به إلى الله تعالى كالرباط والصيام (^١)، وقال عمرو بن دينار: الجوار والاعتكاف واحد (^٢)، وقال عطاء: هما مختلفان، كانت بيوت رسول الله - ﷺ - في المسجد، فلما اعتكف في شهر رمضان خرج من بيوته إلى بطن المسجد فاعتكف فيه، وإلجوار بخلاف ذَلِكَ، إن شاء جاور بباب المسجد، أو في جوفه لمن شاء (^٣)، وقال مجاهد: الحرم كله مسجد يعتكف في أيه شاء، وإن شاء في منزله، إلا أنه لا يصلي إلا في جماعة (^٤).\nفرع:\nاستدل به على أن من حلف لا يدخل دارًا فأدخل بعض بدنه لا يحنث، واختلف فيمن حلف لا يدخل دارًا فأدخل إحدى رجليه، قال ابن القاسم: إن منع الباب أن ينغلق حنث (^٥)، وقال ابن حبيب:\nإن اعتمد على الداخلة حنث.\n_________\n(^١) \"المدونة\" ١/ ٢٠٠ - ٢٠١.\n(^٢) رواه عبد الرزاق ٤/ ٣٤٥ (٨٠٠٤).\n(^٣) السابق (٨٠٠٣).\n(^٤) السابق (٨٠٠٥).\n(^٥) انظر: \"مواهب الجليل\" ٤/ ٤٧١.","vol":"13","page":623},{"text":"<span data-type='title' id=toc-1500>٣ - باب لَا يَدْخُلُ البَيْتَ إِلَّا لِحَاجَةٍ</span>\n٢٠٢٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، وَعَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- قَالَتْ: وَإِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيُدْخِلُ عَلَيَّ رَأْسَهُ وَهْوَ فِي المَسْجِدِ فَأُرَجِّلُهُ، وَكَانَ لَا يَدْخُلُ البَيْتَ إِلَّا لِحَاجَةٍ، إِذَا كَانَ مُعْتَكِفًا [انظر: ٢٩٥ - مسلم: ٢٩٧ - فتح: ٤/ ٢٧٣]\nذكر فيه عن الزهري (^١)، عن عروة وعمرة بنت عبد الرحمن، عن عَائِشَةَ قَالَتْ: وَإِنْ كَانَ رَسُولُ اللهِ - ﷺ - لَيُدْخِلُ عَلَى رَأسَهُ وَهْوَ فِي المَسْجِدِ فَأُرَجِّلُهُ، وَكَانَ لا يَدْخُلُ البَيْتَ إِلَّا لِحَاجَةٍ، إِذَا كَانَ مُعْتَكِفًا\nهذا الحديث أخرجه مسلم أيضًا، وقال: لحاجة الإنسان (^٢).\nوالمراد بالحاجة: البول والغائط. وكذا فسره الزهري وهو راوي الحديث (^٣)، وهو إجماع (^٤)، ورواه مالك، عن الزهري، عن عروة، عن عمرة، عن عائشة، وفيه: إلا لحاجة الإنسان (^٥). قال أبو داود: لم يتابع أحد مالكًا في هذا الحديث على ذكر عمرة (^٦). واضطرب فيه أصحاب الزهري فقالت طائفة: عنه، عن عروة، عن عائشة. وكذا رواه ابن مهدي، عن مالك.\n_________\n(^١) ورد فوق الكلمة بالأصل: مسند متصل.\n(^٢) مسلم (٦/ ٢٩٧).\n(^٣) روى عبد الرزاق في \"المصنف\" ٤/ ٣٥٧ (٨٠٥١) عن معمر، عن الزهري قال: لا يخرج المعتكف إلا لحاجة لابد له منها، من غائط أو بول.\n(^٤) انظر: \"الإجماع\" لابن ٦٠ (١٥٧)، و\"الإقناع\" لابن لقطان ٢/ ٧٥٢ (١٣٥٥)، و\"الإفصاح\" ٣/ ١٩٨ - ١٩٩.\n(^٥) \"الموطأ\" ص ٢٠٨.\n(^٦) \"سنن أبي داود\" بعد حديث (٢٤٦٨) كتاب: الصوم باب: المعتكف يدخل البيت لحاجته.","vol":"13","page":624},{"text":"وقالت طائفة: عن عروة وعمرة جميعًا عن عائشة. وكذا رواه ابن وهب، عن مالك، وأكثر الرواة عن مالك، عن عروة، عن عمرة فخطئوه في ذكر عمرة (^١).\nقال ابن بطال: ولهذه العلة -والله أعلم- لم يدخل البخاري حديث مالك وإن كان فيه زيادة تفسير؛ (لكونه) (^٢) ترجم للحديث بتلك الزيادة إذ كان ذَلِكَ عنده معنى الحديث، ثم الحديث دال على أن المعتكف لا يشتغل بغير ملازمة المسجد للصلاة، والتلاوة، والذكر، ولا يخرج إلا لما إليه حاجة، وفي معنى الترجيل: كل ما فيه صلاح بدنه من الغذاء وغيره، ولا شك أن المعتكف ألزم نفسه المقام للطاعة\nفلا يشتغل بما يلهي عنها، ولا يخرج إلا لضرورة كالمرض البين والحيض في النساء، وهو في معنى خروجه للحاجة.\nواختلفوا في خروجه لما سوى ذَلِكَ، فروي عن النخعي، والحسن البصري، وابن جبير أن له أن يشهد الجمعة ويعود المرضى ويتبع الجنائز (^٣). وذكر ابن الجهم، عن مالك: يخرج للجمعة ويتم اعتكافه في الجامع. وقال عبد الملك: إن خرج إلى الجمعة فسد اعتكافه، ومنعت طائفة خروجه لعيادة المريض والجنائز، وهو قول عطاء وعروة والزهري (^٤) ومالك وأبي حنيفة، والشافعي وأبي ثور.\n_________\n(^١) انظر في هذا الاختلاف والاضطراب: \"التمهيد\" ٨/ ٣١٦ - ٣٢١، و\"الفتح\" ٤/ ٢٧٣، و\"صحيح أبي داود\" ٧/ ٢٣٠ - ٢٣٣.\n(^٢) في (م): (لأنه).\n(^٣) رواه ابن أبي شيبة ٢/ ٣٣٥ (٩٦٣٢، ٩٦٣٤، ٩٦٣٥، ٩٦٣٧، ٩٦٤٠).\n(^٤) رواه عبد الرزاق ٤/ ٣٥٧ (٨٠٥١ - ٨٠٥٤)، وابن أبي شيبة (٩٦٤٣ - ٩٦٤٤، ٩٦٤٦).","vol":"13","page":625},{"text":"وقال أبو حنيفة وأصحابه: لا يخرج المعتكف إلا إلى الجمعة والبول والغائط خاصة. وقال مالك: إن خرج المعتكف لعذر ضرورة مثل موت أبويه وابنه ولا يكون له من يقوم به فإنه يبتدئ اعتكافه، والذين منعوا خروجه لغير الحاجة أسعد باتباع الحديث (^١).\nوفيه كما قال ابن المنذر: دلالة على امتناع العشاء في بيته والخروج من موضعه إلا للحاجة. قال: واختلفوا في ذَلِكَ، فكان الحسن وقتادة يقولان: له أن يشرط العشاء في منزله. وبه قال أحمد، وقال أحمد: إن كان المعتكف في بيته فلا شيء عليه (^٢). وقال أبو مجلز: ليس له ذَلِكَ (^٣). وهو يشبه مذاهب المدنيين وبه نقول؛ لأنه موافق للسنة، وعن مالك في الرجل يأتيه الطعام من منزله ليأكله في المسجد فقال: أرجو أن يكون خفيفًا (^٤).\nوفيه: دلالة غير ما سلف على إباحة غسل المعتكف رأسه: لأنه في معنى الترجيل (^٥).\n_________\n(^١) انظر هذِه المسألة في \"المبسوط\" ١/ ١١٧، \"المنتقى\" ٢/ ٧٧، ٧٩، \"النوادر والزيادات\" ٢/ ٩١، \"الأم\" ٢/ ٩٠.\n(^٢) في \"شرح ابن بطال\" ٤/ ١٦٦ - وهو المصدر المنقول منه ها هنا- أن هذا قول الشافعي، وهو نص قوله في \"الأم\" ٢/ ٩١.\n(^٣) ذكر قول أبي مجلز صاحب \"المغني\" ٤/ ٤٧١.\n(^٤) \"النوادر والزيادات\" ٢/ ٩٤.\n(^٥) من قول المصنف -﵀- آنفًا: قال ابن بطال إلى هذا الموضع، نقله من \"شرح ابن بطال\" ٤/ ١٦٥ - ١٦٦.","vol":"13","page":626},{"text":"<span data-type='title' id=toc-1501>٤ - باب غَسْلِ المُعْتَكِفِ</span>\n٢٠٣٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُبَاشِرُنِي وَأَنَا حَائِضٌ. [انظر: ٣٠٠ - مسلم: ٢٩٣ - فتح: ٤/ ٢٧٤]\n\n٢٠٣١ - وَكَانَ يُخْرِجُ رَأْسَهُ مِنَ المَسْجِدِ -وَهْوَ مُعْتَكِفٌ- فَأَغْسِلُهُ وَأَنَا حَائِضٌ. [انظر: ٢٩٥ - مسلم: ٢٩٧ - فتح: ٤/ ٢٧٤]\nذكر فيه حديث عَائِشَةَ: كَانَ النَّبِيُّ - ﷺ - يُبَاشِرُنِي وَأَنَا حَائِضٌ. وَكَانَ يُخْرِجُ رَأسَهُ مِنَ المَسْجِدِ -وَهْوَ مُعْتَكِفٌ- فَأَغْسِلُهُ وَأَنَا حَائِضٌ.\nفيه: دلالة واضحة لما ترجم له، فغسل رأسه جائز كترجيله وغسل جسده في معناه، ولا نعلم في ذَلِكَ خلافًا، وروى ابن وهب عن مالك قال: لا بأس أن يخرج إلى غسل الجمعة إلى موضع الذي يتوضأ فيه، ولا بأس أن يخرج يغتسل للحرِّ يصيبه.\nوقولها: (كان يباشرني وأنا حائض): تريد: غير معتكف: لأن المعتكف لا يجوز له المباشرة للآية، وإنما ذكرت المباشرة هنا لتدل على جواز غسلها رأسه وهي حائض، وتدل على طهارة بدن الحائض ولا يجتنب منها إلا موضع الدم، وقال الداودي: يريد أنها تشد إزارها في فور حيضتها.","vol":"13","page":627},{"text":"<span data-type='title' id=toc-1502>٥ - باب الاِعْتِكَافِ لَيْلًا</span>\n٢٠٣٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ، أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄، أَنَّ عُمَرَ سَأَلَ النَّبِيَّ - ﷺ - قَالَ: كُنْتُ نَذَرْتُ فِي الجَاهِلِيَّةِ أَنْ أَعْتَكِفَ لَيْلَةً فِي المَسْجِدِ الحَرَامِ؟ قَالَ: \"فَأَوْفِ بِنَذْرِكَ\". [٢٠٤٢، ٢٠٤٣، ٣١٤٤، ٤٣٢٠، ٦٦٩٧ - مسلم: ١٦٥٦ - فتح: ٤/ ٢٧٤]\nذكر فيه حديث ابن عُمَرَ، أَنَّ عُمَرَ سَأَلَ النَّبِيَّ - ﷺ - قَالَ: كُنْتُ نَذَرْتُ فِي الجَاهِلِيَّةِ أَنْ أَعْتَكِفَ لَيْلَةً فِي المَسْجِدِ الحَرَامِ؟ قَالَ: \"فَأَوْفِ بَنَذْرِكَ\".\nوترجم عليه في أواخر الباب باب: من لم ير عليه إذا اعتكف صومًا، وزاد فيه: فاعتكف ليلة (^١). وترجم عليه أيضًا عقيبه باب: إذا نذر في الجاهلية أن يعتكف ثم أسلم (^٢). وهو حديث صحيح أخرجه مسلم أيضًا (^٣)، وفي رواية له: يومًا بدل (ليلة) (^٤).\nقال ابن حبان في \"صحيحه\": ألفاظ أخبار هذا الحديث مصرحة بأن عمر نذر اعتكاف ليلة إلا بهذا -يعني: رواية مسلم- فإن صحت هذِه اللفظة، فيشبه أن يكون (أراد) (^٥) باليوم مع ليلته، وبالليلة مع اليوم حَتَّى لا يكون بين الخبرين تضاد (^٦)، والعرب تعبر بذلك، قال الله تعالى: ﴿فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً﴾ [الأعراف: ١٤٢] وقد روى عمرو بن دينار، عن ابن عمر أن عمر قال لرسول الله - ﷺ - بالجعرانة:\n_________\n(^١) سيأتي برقم (٢٠٤٢).\n(^٢) برقم (٢٠٤٣).\n(^٣) مسلم (١٦٥٦).\n(^٤) مسلم (١٦٥٦/ ٢٨).\n(^٥) في (م) المراد.\n(^٦) \"صحيح ابن حبان\" ١٠/ ٢٢٦ - ٢٢٧.","vol":"13","page":628},{"text":"إني نذرت أن أعتكف يومًا وليلة. فاقتصر بعضهم على البعض، ويجوز للراوي أن ينقل بعض ما سمع، وفي رواية لأبي داود والنسائي: \"فاعتكف وصم\" (^١).\nقال ابن حزم: لا يصح: لأن في سندهما عبد الله بن بديل (^٢) وهو مجهول (^٣). قلت: لا، فقد علق له البخاري (^٤)، ووثق (^٥)، نعم تفرد بزيادة الصوم، كما قاله ابن عدي والدارقطني وضعفاه (^٦)، ونقل\n_________\n(^١) أبو داود (٢٤٧٤ - ٢٤٧٥)، \"سنن النسائي الكبرى\" ٢/ ٢٦٢ (٣٣٥٥) بلفظ: أن عمر سأل النبي - ﷺ - عن اعتكاف عليه فأمر أن يعتكف.\nورواه أيضًا الطيالسي ١/ ٦٨ - ٦٩ (٦٩)، والبخاري في \"التاريخ الكبير\" ١/ ٢٧٦، وأبو يعلى ١٠/ ٥ - ٦ (٥٦٣٢)، وابن عدي في \"الكامل\" ٥/ ٣٥٧، والحاكم في \"المستدرك\" ١/ ٤٣٩، والدارقطني ٢/ ٢٠٠ - ٢٠١، والبيهقي ٤/ ٣١٦، وابن الجوزي في \"التحقيق\" ٢/ ١١١ (١١٨٩) من طريق عبد الله بن بديل، عن عمرو بن دينار، عن ابن عمر، به.\n(^٢) ورد بهامش الأصل: قال في \"الكاشف\": صويلح الحديث له مناكير وفي غمزه الدارقطني، فيه ضعف.\n(^٣) \"المحلى\" ٥/ ١٨٣.\n(^٤) سيأتي له بعد حديث (٦٢٨٤).\n(^٥) قال يحيى بن معين: مكي صالح، ووثقه ابن حبان، وقال ابن شاهين: صالح، وقال الذهبي: صويلح الحديث له ما ينكر. وقال الحافظ: صدوق يخطئ.\nانظر: \"التاريخ الكبير\" ٥/ ١٥٦ (١٢٧)، و\"الجرح والتعديل\" ٥/ ١٤ (٦٨)، و\"ثقات ابن حبان\" ٧/ ٢١، و\"ثقات ابن شاهين\" (٦٧٤)، و\"تهذيب الكمال\" ١٤/ ٣٢٥ (٣١٧٦)، و\"تاريخ الإسلام\" ٩/ ٤٥٣، و\"الكاشف\" (٢٦٤٢)، و\"التقريب\" (٣٢٢٤).\n(^٦) قال ابن عدي في \"الكامل\" ٥/ ٣٥٧: لا أعلم ذكر في هذا الإسناد ذكر الصوم مع الاعتكاف إلا من رواية عبد الله بن بديل، عن عمرو بن دينار. وقال الدارقطني في \"السنن\" ٢/ ٢٠٠: تفرد به ابن بديل عن عمرو، وهو ضعيف الحديث.\nوسئل عن هذا الحديث في \"العلل\" ٢/ ٢٦ - ٢٧ (٩٣) فقال: يرويه عبد الله بن بديل =","vol":"13","page":629},{"text":"الدارقطني، عن النيسابوري أنه حديث منكر: لأن الثقات من أصحاب عمرو لم يذكروه -يعني: الصوم- منهم: ابن جريج، وابن عيينة، وحماد بن سلمة وغيرهم (^١).\nثم قال ابن حزم: ولا نعرف هذا الخبر من مسند عمرو بن دينار أصلًا، وما نعرف لعمرو بن دينار عن ابن عمر حديثًا مسندًا إلا ثلاثة ليس هذا منها فسقط الخبر؛ لبطلان سنده (^٢).\n_________\n= المكي -وكان ضعيفًا-، عن عمرو بن دينار، عن ابن عمر، عن عمر، ولم يتابع عليه ولا يعرف هذا الحديث عن أحد من أصحاب عمرو بن دينار، ورواه نافع عن ابن عمر عن عمر، فلم يذكر فيه الصيام، وهو أصح من قول ابن بديل عن عمرو.\n(^١) \"سنن الدارقطني\" ٢/ ٢٠٠ - ٢٠١.\n(^٢) \"المحلى\" ٥/ ١٨٣.\nتتمات: قال البيهقي في \"المعرفة\" ٦/ ٣٩٤: حديث منكر؛ قد أنكره حفاظ الحديث، لمخالفته أهل الثقة والحفظ في روايته. ونقل المنذري في \"مختصر السنن\" ٣/ ٣٥٠: تضعيف ابن عدي، والدارقطني لعبد الله بن بديل، مشيرًا لتضعيف الحديث. وضعف الحديث أيضًا ابن قدامة في \"المغني\" ٤/ ٤٦٠ فقال: تفرد به ابن بديل، وهو ضعيف. وقال الحافظ في \"الفتح\" ٤/ ٢٧٤: إسناده ضعيف: أخرجه أبو داود، والنسائي من طريق عبد الله بن بديل، وهو ضعيف. ومال العلامة أحمد شاكر لتحسين الحديث فقال: ليس عبد الله بن بديل من الضعف بالمنزلة التي يصورها كلام المنذري، ففي \"التهذيب\": قال ابن معين: صالح، وقال ابن عدي: له ما ينكر عليه الزيادة في متن أو إسناد، وذكره ابن حبان في \"الثقات\"، ولم يذكره البخاري، ولا النسائي في \"الضعفاء\"، فهذا أقل حاله أن يكون حديثه حسنًا وتقبل زيادته. اهـ. \"مختصر السنن\" ٣/ ٣٥٠.\nوالحديث أورده الألباني في \"ضعيف أبي داود\" (٤٢٥ - ٤٢٦) وقال: إسناده ضعيف: ابن بديل فيه ضعف من قبل حفظه.\nلكنه أورده أيضًا في \"صحيح أبي داود\" (٢١٣٦ - ٢١٣٧) وقال: مدار الإسنادين على عبد الله بن بديل، وفيه ضعف، ولكن لما كان الحديث قد صح من غير طريقيه أوردته هنا. اهـ.","vol":"13","page":630},{"text":"قلت: لعمرو بن دينار في الصحيح عن ابن عمر نحو عشرة أحاديث فما هذا الكلام!\nإذا تقرر ذَلِكَ، فمن نذر اعتكاف ليلة لم يلزمه سواها خلافًا لمالك؛ حيث قال: يلزمه يوم معها. وقال سحنون: لا شيء عليه؛ لأنه لا صيام في الليل قال: ومن نذر اعتكاف يوم يلزمه يوم وليلة، ويدخل اعتكافه قبل غروب الشمس من ليلته، وإن دخل قبل الفجر لم يجزه، وإن أضاف إليه الليلة المستقبلة (^١).\nوقوله - ﷺ -: (\"أوف بنذرك\") محمول على الاستحباب بدليل أن الإسلام يهدم ما قبله (^٢)، وقد حمله الطبري على الوجوب، وسيأتي الخلاف فيه في الأيمان والنذور (^٣). والبخاري ذهب إلى وجوب الوفاء به، كما بوب عليه هناك وقاس اليمين على النذر، وهو قول أبي ثور والطبري، واختلف أصحابنا في صحة نذره في حال شركه، والأصح عدم صحته.\nوفيه: دليل على تأكيد الوفاء بالوعد، ألا ترى أنه أمره بالوفاء به وقد خرج من الجاهلية إلى الإسلام، كمان كان عند الفقهاء ما كان في الجاهلية من أيمان وطلاق وعقد فإن الإسلام يهدمها ويسقط حرمتها، قاله ابن بطال (^٤).\n_________\n(^١) انظر \"النوادر والزيادات\" ٢/ ٩٨.\n(^٢) هي قطعة من حديث طويل رواه مسلم (١٢١) كتاب: الإيمان، باب: كون الإسلام يهدم ما قبله وكذا الهجرة والحج.\n(^٣) ينظر شرح الحديث الآتي برقم (٦٦٩٧).\n(^٤) \"شرح ابن بطال\" ٦/ ١٥٨.","vol":"13","page":631},{"text":"قال الخطابي: وفيه دلالة على أن نذر الجاهلية إذا كان على وفاق الإسلام كان معمولًا به (^١)، وهو ظاهر تبويب البخاري، ومن حلف في كفره ثم أسلم فحنث كَفَّر، وإليه ذهب الشافعي، وعن أشهب نحوه، ومذهب مالك: لا شيء عليه.\nوفيه: دلالة على جواز الاعتكاف بغير صوم وهو مذهب الشافعي، والحسن، وأبي ثور، وروي عن علي أيضًا وابن مسعود، وطاوس، وعمر بن عبد العزيز، وأحمد وإسحاق (^٢)، وقال مالك، وأبو حنيفة، والأوزاعي: لا اعتكاف إلا بصوم. وقاله ابن عمر، وابن عباس، وعائشة، وعروة، والزهري. وقيل: إنه مذهب علي، والشعبي، ومجاهد، والقاسم بن محمد، وابن المسيب، ونافع، والثوري، والليث، والحسن بن حي، والشافعي في القديم، وقول لأحمد، ورواه عطاء ومقسم وأبو فاختة عن ابن عباس (^٣)، والحديث دال للأول: إذ الليل ليس قابلًا للصوم وإن كان يحتمل أن يكون نذر اعتكاف ليلة مع يومها.\nومعنى قوله: (في الجاهلية) أي: في زمنها. قال الخطابي: وقد يستدل به أن الكافر إذا أسلم وهو جنب لزمه أن يغتسل (^٤).\n_________\n(^١) \"أعلام الحديث\" ٢/ ٩٩٠.\n(^٢) \"السنن الكبرى\" ٢/ ٣١٩ (٨٥٨٧)، \"البيان\" ٣/ ٥٧٨، \"المغني\" ٤/ ٤٥٩.\n(^٣) انظر: \"المصنف\" لابن أبي شيبة ٢/ ٣٣٤ (٩٦١٩، ٩٦٢١، ٩٦٢٢، ٩٦٢٣، ٩٦٢٦)، \"المصنف\" لعبد الرزاق ٤/ ٣٥٣ (٨٠٣٣، ٨٠٣٤، ٨٠٣٧، ٨٠٣٨، ٨٠٤١)، \"مختصر الطحاوي\" ص ٥٧، \"المدونة\" ١/ ١٩٥، \"عيون المجالس\" ٢/ ٦٧١، \"البيان\" ٣/ ٥٨٠، \"المغنى\" ٤/ ٤٥٩.\n(^٤) \"أعلام الحديث\" ٢/ ٩٩٠.","vol":"13","page":632},{"text":"تنبيه: استدل من قال بعدم شرطية الصوم في صحة الاعتكاف مع حديث الباب بما رواه الدارقطني عن ابن عباس: \"ليس على المعتكف صوم إلا أن يجعله على نفسه\" ثم قال: رفعه أبو بكر محمد بن\nإسحاق السوسي، وغيره لا يرفعه (^١)، ومن جهة القياس: أنه عبادة\n_________\n(^١) \"السنن\" ٢/ ١٩٩ عن محمد بن إسحاق السوسي، ومن طريقه الحافظ ابن الجوزي في \"التحقيق\" ٢/ ١١٠ (١١٨٧). ورواه الحاكم ١/ ٤٣٩، والبيهقي ٤/ ٣١٨ - ٣١٩، وابن عساكر في \"تاريخ دمشق\" ٥/ ٤٨٩ من طريق أبي الحسن أحمد بن محبوب الرملي. كلاهما -محمد بن إسحاق وأحمد بن محبوب- عن عبد الله بن محمد بن نصر الرملي، عن محمد بن يحيى بن أبي عمر، عن عبد العزيز بن محمد، عن أبي سهيل عم مالك [وعند الحاكم: عن أبي سهل بن مالك] عن طاوس، عن ابن عباس، مرفوعًا به.\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه!\nوقال البيهقي: الصحيح موقوفا، ورفعه وهم وقال في \"المعرفة\" ٦/ ٣٩٦: رفعه ضعيف. وذكره عبد الحق في \"الأحكام الوسطى\" ٢/ ٢٥٠ مرفوعًا، وقال: هذا يروى غير مرفوع.\nوتعقبه ابن القطان في \"البيان\" ٣/ ٤٤٢ قائلًا: لم يزد على هذا!! وقال الحافظ في \"الدراية\" ١/ ٢٨٨: الصواب موقوف. وقال في \"بلوغ المرام\" (٧٢٢): الراجح وقفه. وأورد الألباني المرفوع في \"الضعيفة\" (٤٣٧٨) وضعفه أيضًا.\nتنبيه: قال الدارقطني: رفعه هذا الشيخ وغيره لا يرفعه.\nقلت: هذا هو نص كلامه، فلم يصرح باسم هذا الشيخ، وجزم المصنف هنا وكذا العيني في \"العمدة\" ٩/ ٢١٧، وابن الجوزي في \"التحقيق\" ٢/ ١١٠، ومجد الدين ابن تيمية في \"المنتقى\" (٢٢٨٤)، والمناوي في \"فيض القدير\" (٧٦١٦) بأن هذا الشيخ هو شيخ الدارقطني في الحديث، محمد بن إسحاق السوسي!\nوهو -والله أعلم- خطأ تتابعوا عليه؛ ويدل لذلك أن محمد بن إسحاق هذا لم ينفرد برواية الحديث، إنما تابعه أحمد بن محبوب الرملي، كما عند الحاكم والبيهقي، فالمتفرد به هو شيخهما عبد الله بن محمد بن نصر الرملي -وهو ما جزم وصرح به البيهقي ٤/ ٣١٩. =","vol":"13","page":633},{"text":"أصل بنفسه فلا يكون شرطًا لغيره كالصلاة وغيرها، وصوم رمضان لا يقبل غيره، ومعلوم أن اعتكاف الشارع كان في رمضان. وقال ابن شهاب: اجتمعت أنا وأبو سهل بن مالك عند عمر بن عبد العزيز فقلت: لا يكون اعتكاف بغير صوم، فقال عمر: أمن النبي - ﷺ -؟ قلت: لا. قال: أمن أبي بكر؟ قلت: لا. قال: أمن عمر؟ قلت: لا. قال: (أمن) (^١) عثمان؟ قلت: لا. قال: فلا إذًا (^٢). وقد صح أنه - ﵇ - اعتكف العشر الأول من شوال (^٣)، ويوم العيد غير قابل للصوم، احتج من اشترطه بقول عائشة مرفوعًا: \"لا اعتكاف إلا بصوم\" رواه البيهقي، ووهم راويه (^٤)، وهو عند أبي داود عنها: السنة على المعتكف\n_________\n= فالشيخ الذي ذكره الدارقطني هو عبد الله بن محمد الرملي. وهو ما جزم به أيضًا ابن القطان ٣/ ٤٤٢. وقال الزيلعي: قال في \"التنقيح \": والشيخ هو عبد الله بن محمد الرملي. اهـ \"نصب الراية\" ٢/ ٤٩٠. وهذا أيضًا هو ما رجحه الألباني في \"الضعيفة\".\n(^١) من (م).\n(^٢) \"سنن البيهقي\" ٤/ ٣١٩.\n(^٣) رواه مسلم (١١٧٣).\n(^٤) \"سنن البيهقي\" ٤/ ٣١٧. والحديث أيضًا رواه الحاكم في \"المستدرك\" ١/ ٤٤٠، والدارقطني في \"سننه\" ٢/ ١٩٩، ومن طريقه ابن الجوزي في \"التحقيق\" ٢/ ١١١ (١١٨٨) من طريق محمد بن هاشم، عن سويد بن عبد العزيز، عن سفيان بن حسين، عن الزهري، عن عروة، عن عائشة، مرفوعًا به. قال الدارقطني: تفرد به سويد، عن سفيان بن حسين. وقال البيهقي: وهذا وهم من سفيان بن حسين أو من سويد بن عبد العزيز، وسويد، ضعيف بمرة لا يقبل منه ما تفرد به. وقال الحاكم: لم يحتج الشيخان بسفيان بن حسين. وقال شيخ الإسلام ابن القيم: سويد قال فيه أحمد: متروك، وقال ابن معين: ليس بشيء، وقال النسائي وغيره: ضعيف، وسفيان بن حسين في الزهري ضعيف. اهـ. \"الحاشية\" ٣/ ٣٤٤. وضعفه أيضًا الألباني في \"الضعيفة\" (٤٧٦٨).","vol":"13","page":634},{"text":"أن لا يعود مريضًا. وفيه: ولا اعتكاف إلا بصوم، ولا اعتكاف إلا في مسجد جامع (^١).\n_________\n(^١) أبو داود (٢٤٧٣). ومن طريقه البيهقي ٤/ ٣٢١ من طريق عبد الرحمن بن إسحاق، عن الزهري، عن عروة، عن عائشة، به. قال أبو داود: غير عبد الرحمن لا يقول فيه: قالت: السنة. ثم قال: جعله قول عائشة.\nوقال البيهقي ٤/ ٣٢١: ذهب كثير من الحفاظ إلى أن هذا الكلام من قول من دون عائشة، وأن من أدرجه في الحديث وهم فيه، فقد رواه سفيان الثوري، عن هشام، عن عروة قال: فذكره. وقال في \"المعرفة\" ٦/ ٣٩٥: لم يخرج البخاري ومسلم باقي الحديث، من قوله: والسنة ..، لاختلاف الحفاظ فيه، منهم من زعم أنه من قول عائشة، ومنهم من زعم أنه من قول الزهري، ويشبه أن يكون من قول من دون\nعائشة. اهـ. بتصرف.\nوقال الحافظ ابن عبد البر في \"التمهيد\" ٨/ ٣٣٠: ولم يقل أحد في حديث عائشة هذا: \"السنة\" إلا عبد الرحمن بن إسحاق، ولا يصح هذا الكلام كله عندهم إلا من قول الزهري في صوم المعتكف.\nوقاله في \"الاستذكار\" ١٠/ ٢٨٣ وزاد: وبعضه من كلام عروة.\nوقال ابن القيم في \"الحاشية\" ٣/ ٣٤٣ - ٣٤٤: عبد الرحمن هذا قال فيه أبو حاتم: لا يحتج به، وقال البخاري: ليس ممن يعتمد على حفظه، وقال الدارقطني: ضعيف يرمى بالقدر. اهـ.\nوقال الحافظ في \"بلوغ المرام\" (٧٢١): رواه أبو داود ولا بأس برجاله إلا أن الراجح وقف آخره.\nوقال الألباني في \"الإرواء\" ٤/ ١٣٩: أخرجه أبو داود، وإسناده جيد على شرط مسلم.\nوقال في \"صحيح أبي داود\" (٢١٣٥): إسناده حسن صحيح، ورجاله كلهم ثقات على شرط مسلم، على ضعف يسير في عبد الرحمن بن إسحاق، ولا ينزل حديثه عن رتبة الحسن. وقال في \"الضعيفة\"١٠/ ٣١١: إسناده صحيح.\nوأما قول الحافظ ابن عبد البر في كتابيه المذكورين آنفًا، ومن قبله أبو داود بتفرد عبد الرحمن، فمتعقب؛ فقد تابعه ابن جريج، فيما رواه الدارقطني ٢/ ٣٠١، ومن طريقه ابن الجوزي في \"التحقيق\" ٢/ ١١١ (١١٩٠) من طريق القاسم بن معن. =","vol":"13","page":635},{"text":"قال الدارقطني: يقال: قوله: (السنة) إلى آخره، إنما هو من قول ابن شهاب ومن أدرجه في الحديث فقد وهم (^١). وقال: الأشبه أن يكون من قول من دون عائشة (^٢). وقال الحاكم: لفقهاء أهل الكوفة في ضد حديث ابن عباس يرفعه: \"ليس على المعتكف صيام إلا أن يجعله على نفسه\" وهو صحيح على شرط مسلم، حديثان: الأول: حديث عائشة هذا، والثاني: حديث عمر السالف: \"اعتكف وصم\" قال: ولم يحتج الشيخان بسفيان ولا بابن بديل (^٣). وقال ابن عدي: لا أعلم أحدًا ذكر الصوم في الاعتكاف هنا إلا هو وله غير ما ذكرت مما ينكر عليه الزيادة في إسناده أو متنه ولم أر للمتقدمين فيه كلامًا فأذكره (^٤)، قلت: قد قال يحيى: صالح (^٥). وذكره ابن حبان وغيره في\n_________\n= عنه، عن الزهري، عن سعيد بن المسيب، وعن عروة، عن عائشة.\nقال ابن الجوزي ٢/ ١١٢: فيه إبراهيم بن مجشر، قال ابن عدي: له أحاديث مناكير. لكن قال الألباني في \"الضعيفة\" ١٠/ ٣١١: سنده صحيح.\nوتابعه أيضًا عقيل، فيما رواه البيهقي في \"الشعب\" ٣/ ٤٢٣ (٣٩٦٢) من طريق الليث، عنه، عن الزهري عن عروة، عن عائشة.\nقال البيهقي: قوله: والسنة … إلى آخره، قيل إنه من قول عروة. والله أعلم.\n(^١) \"سنن الدارقطني\" ٢/ ٢٠١.\n(^٢) هذا هو قول البيهقي في \"المعرفة\" ٦/ ٣٩٥.\nوقال الألباني في \"الإرواء\" ٤/ ١٤٠: رواية ابن جريج وعقيل عند البيهقي في معنى رواية عبد الرحمن كما لا يخفي، ولذلك ادعى الدارقطني أنه من كلام الزهري، واتفاق هؤلاء الثقات الثلاث على جعله من الحديث يرد دعوى الإدراج. والله أعلم. وانظر: \"صحيح أبي داود\" ٧/ ٢٣٦.\n(^٣) \"المستدرك\" ١/ ٤٣٩ - ٤٤٠ بتصرف، وحديث ابن عباس وعائشة وعمر، تقدم تخريجها، وآخرها حديث عائشة.\n(^٤) \"الكامل\" ٥/ ٣٥٧ - ٣٥٨، وقد تقدم.\n(^٥) تقدم ذكر هذا في ترجمة ابن بديل فلتراجع ترجمته.","vol":"13","page":636},{"text":"\"ثقاته\" (^١)، وصحح حديثه هذا ابن العربي، ولا يوافقه عليه أحد وقد توبع ولم ينفرد به، أخرج الدارقطني من حديث سعيد بن بشير، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، أن عمر نذر أن يعتكف في الشرك ويصوم، فسأل رسول الله - ﷺ -، فقال: \"أوف بنذرك\" (^٢).\nقال عبد الحق: تفرد به سعيد هذا (^٣)، وقال الشافعي -فيما حكاه البيهقي عنه-: رأيت عامة من الفقهاء يقولون: لا اعتكاف إلا بصوم (^٤).\n_________\n(^١) \"ثقات ابن حبان\" ٧/ ٢١، وتقدم أيضًا.\n(^٢) \"سنن الدارقطني\" ٢/ ٢٠١.\nورواه أيضًا البيهقي ٤/ ٣١٧، وابن الجوزي في \"التحقيق\" ٢/ ١١٠ (١١٨٦) من طريق الوليد بن مسلم، عن سعيد بن بشير، به.\n(^٣) \"الأحكام الوسطى\" ٢/ ٢٥٠. وفيه أنه قال: هذا إسناد حسن، تفرد به سعيد بن بشير، عن عبيد الله بن عمر. اهـ.\nوهذا هو نص كلام الدارقطني الذي قاله عقب روايته للحديث في \"السنن\"، فيبدو أن عبد الحق قد نقله عنه، خاصة أنه في ذكره للحديث عزاه للدارقطني.\nوقال الدارقطني في \"العلل\" ٢/ ٢٧: إن كان سعيد بن بشير ضبط هذا، فهو عنه صحيح، إذا كان في عقد نذره الصوم مع الاعتكاف.\nوالحديث ضعفه غير واحد، قال البيهقي ٤/ ٣١٧: ذكر نذر الصوم مع الاعتكاف غريب، تفرد به سعيد بن بشير، عن عبيد الله، والله أعلم.\nوقال في \"المعرفة\" ٦/ ٣٩٤: وروى قصة أنه نذر أن يعتكف …، ذكره سعيد بن بشير، عن عبيد الله بن عمر، وهو ضعيف. اهـ بتصرف.\nوقال ابن الجوزي: تفرد به سعيد بن بشير، قال ابن معين وابن نمير: ليس بشيء، وقال النسائي: ضعيف. وقال ابن القطان في \"بيان الوهم\" ٣/ ٤٤٢: كذا أورد عبد الحق الحديث، ولم يبين لم لا يصح؛ وذلك لأنه من رواية سعيد بن بشير، وهو مختلف فيه.\nوينظر: \"البدر المنير\" ٥/ ٧٧٣ - ٧٧٤، و\"تلخيص الحبير\" ٢/ ٢١٨، و\"الجوهر النقي\" ٣/ ٣١٧ ففي الثلاثة مصادر إشارات إلى تضعيف الحديث.\n(^٤) \"معرفة السنن والآثار\" ٦/ ٣٩٤ (٢٠٩٢).","vol":"13","page":637},{"text":"وقال القاضي عياض: لم يأت عن النبي - ﷺ - أنه اعتكف بغير صوم، ولو كان جائزًا لفعله تعليمًا للجواز، وهو عمل أهل المدينة (^١).\nقالوا: ويجاب عن حديث ابن عباس بأمور: منها: أن السوسي تفرد به (^٢)، ولم يحتج به أهل الصحيح، فلا يعارض حديث عبد الرحمن بن إسحاق (^٣) المحتج به في الصحيح (^٤).\nثانيها: أسلفنا عن ابن عباس اشتراط الصوم (^٥)، والراوي إذا عمل بخلاف ما روى قدح ذَلِكَ في روايته عند الحنفية (^٦).\nثالثها: القول بموجب الحديث، وهو أن الهاء عائدة على الاعتكاف دون الصوم؛ لأنه أكثر فائدة: ولأن وجوب المنذور بالنذر معلوم والخفاء في وجوب غير المنذور بالنذر، فكان حمله على الأكثر فائدة أو يحتمل فيحمل عليه توفيقًا بين الحديثين.\nرابعها: نقول إنه محمول على الحض والندب، وحديث عمر محمول على أنه كان نذر يومًا وليلة، وهو في مسلم: أعني يومًا (^٧).\n_________\n(^١) \"إكمال المعلم\" ٤/ ١٥٠. بتصرف.\n(^٢) قلت: لم يتفرد به، بل تابعه أحمد بن محبوب الرملي، عند الحاكم ١/ ٤٣٩. والبيهقي ٤/ ٣١٨ - ٣١٩، وإنما المنفرد به هو شيخهما عبد الله بن محمد الرملي، وتقدم قريبًا الكلام عن هذا الحديث فليراجع.\n(^٣) هو حديث أبي داود (٢٤٧٣) المتقدم تخريجه قريبًا.\n(^٤) قلت: استشهد به البخاري في ثلاثة مواضع من \"صحيحه\" فيما سيأتي (٢٢١٤، ٣٣٥٦، ٤٨٩١) وروى له مسلم حديثًا واحدًا (٢٢٢٥). وانظر ترجمته في \"تهذيب الكمال\" ١٦/ ٥١٩ (٣٧٥٥).\n(^٥) تقدم تخريجه.\n(^٦) انظر: \"المبسوط\" ٣/ ١١٥ - ١٦٦.\n(^٧) مسلم (١٦٥٦/ ٢٨).","vol":"13","page":638},{"text":"وادعى بعضهم أن الصوم كان في أول الإسلام بالليل، فلعل ذَلِكَ قبل نسخه وليس بجيد؛ لأن حديث عمر كان في السنة الثانية.\nوادعى القرطبي أن الصحيح اشتراطه ومراده من مذهبه، قال: لاْن حديث عائشة إن صح فهو نص، وإن لم يصح فالأصل في العبادات والقرب أنها لا تفعل إلا على نحو ما قررها الشارع أو فعلها، وقد تقرر مشروعية الاعتكاف مع الصوم في قوله تعالى: ﴿وَأَنْتُمْ عَاكِفُونَ فِي المَسَاجِدِ﴾ [البقرة: ١٨٧] قلت: لا يلزم منه الصوم- قال وأنه - ﵇ - لم يعتكف إلا صائمًا، فمن ادعى جوازه بغيره فليأت بدليل (^١).\nقلت: قد أسلفنا اعتكافه - ﵇ - العشر الأول من شوال، ويوم الفطر لا يصلح للصوم، ولهذا لما ذكره الإسماعيلي في \"صحيحه\" قال: فيه دلالة على جواز الاعتكاف بغير صوم، لكن في البخاري: اعتكف في آخر العشر من شوال (^٢). وفي لفظ له: في العشر، وفي آخر: عشرًا من شوال (^٣)، ولفظ مسلم: اعتكف العشر الأول من شوال (^٤)، وفي الإسماعيلي: حَتَّى إذا أفطر اعتكف في شوال، ولأبي نعيم: فلم يعتكف في رمضان إلا في العشر. الأواخر من شوال، وللطحاوي: ترك الاعتكاف حَتَّى أفطر من رمضان، ثم اعتكف في عشر من شوال. وسيكون لنا عودة إلى تتمة المسألة قريبًا في بابه.\n_________\n(^١) \"المفهم\" ٣/ ٢٤١.\n(^٢) سيأتي برقم (٢٠٤١).\n(^٣) الحديث الآتي (٢٠٣٣)، وحديث (٢٠٣٤، ٢٠٤٥).\n(^٤) مسلم (١١٧٣/ ٦).","vol":"13","page":639},{"text":"<span data-type='title' id=toc-1503>٦ - باب اعْتِكَافِ النِّسَاءِ</span>\n٢٠٣٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا يَحْيَى، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَعْتَكِفُ فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، فَكُنْتُ أَضْرِبُ لَهُ خِبَاءً فَيُصَلِّي الصُّبْحَ ثُمَّ يَدْخُلُهُ. فَاسْتَأْذَنَتْ حَفْصَةُ عَائِشَةَ أَنْ تَضْرِبَ خِبَاءً، فَأَذِنَتْ لَهَا، فَضَرَبَتْ خِبَاءً، فَلَمَّا رَأَتْهُ زَيْنَبُ ابْنَةُ جَحْشٍ ضَرَبَتْ خِبَاءً آخَرَ، فَلَمَّا أَصْبَحَ النَّبِيُّ - ﷺ - رَأَى الأَخْبِيَةَ فَقَالَ: \"مَا هَذَا؟ \". فَأُخْبِرَ، فَقَالَ النَّبِيُّ - ﷺ -: \"آلْبِرُّ تُرَوْنَ بِهِنَّ؟! \". فَتَرَكَ الاِعْتِكَافَ ذَلِكَ الشَّهْرَ، ثُمَّ اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ. [٢٠٣٤، ٢٠٤١، ٢٠٤٥ - مسلم: ١١٧٣ - فتح: ٤/ ٢٧٥]\nذكر فيه حديث عَائِشَةَ قَالَتْ: قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَعْتَكِفُ فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، فَكُنْتُ أَضْرِبُ لَهُ خِبَاءً فَيُصَلِّي الصُّبْحَ ثُمَّ يَدْخُلُهُ. فَاسْتَأْذَنَتْ (عَائِشَةَ وحَفْصَةُ) (^١) أَنْ تَضْرِبَ خِبَاءً الحديث. وفي آخره.\nفَتَرَكَ الاِعْتِكَافَ ذَلِكَ الشَّهْرَ، ثُمَّ اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ.\nوقد أخرجه مسلم أيضًا (^٢)، وسلف ألفاظه، وهو ظاهر في جواز اعتكافهن كما ترجم له، وقد أذن لهن فيه كما ستعلمه، وقد أسلفنا اختلاف العلماء (^٣): هل يصح اعتكافها في مسجد بيتها؟ وإن مذهب الثلاثة المنع خلافًا لأبي حنيفة. قال مالك: تعتكف المرأة في مسجد الجماعة، ولا يعجبه أن تعتكف في مسجد بيتها. وقال الشافعي: تعتكف المرأة والعبد والمسافر حيث شاءوا؛ لأنه لا جمعة عليهم.\n_________\n(^١) كذا بالأصل بالأصل وفي اليونينية ٣/ ٤٨/ (حفصة عائشة).\n(^٢) مسلم (١١٧٣).\n(^٣) انظر هذِه المسألة في: \"مختصر الطحاوي\" ص ٥٨، \"عيون المجالس\" ٦٧٣ - ٦٧٤، \"الأم\" ٢/ ٩٣.","vol":"13","page":640},{"text":"وقال الكوفيون: لا تعتكف المرأة إلا في مسجد بيتها، ولا تعتكف في مسجد الجماعة وذلك مكروه. واحتجوا بأن الشارع نقض اعتكافه؛ إذ تبعه نساؤه، وهذا إنكار عليهن (^١). قالوا: وقد قال - ﵇ -: \"صلاة المرأة في بينها أفضل\" (^٢)، فإذا مُنِعَتْ من المكتوبة في المسجد مع وجوبها فلأن تكون ممنوعة من اعتكاف هو نفل أولى، ولما كان صلاة الرجل في المسجد أفضل، كان اعتكافه فيه أفضل. وحجة مالك: أنه - ﵇ - لما أراد الاعتكاف أذن لعائشة وحفصة في ذَلِكَ، وقد\nجاء هذا مبينًا في باب: من أراد أن يعتكف ثم بدا له أن يخرج، كما ستعلمه، ولو كان المسجد غبر موضع اعتكافهن لما أباح ذَلِكَ لهن منه، ولا يجوز أن يظن أنه نقض اعتكافه ولكن أخره تطييبًا لقلوبهن؛ لئلا يجعل معتكفًا وهن غير معتكفات، وإنما فعل ذَلِكَ؛ لأنه كره أن يكنَّ مع الرجال في مسجده؛ لأنه موضع الاجتماع والوفود ترد عليه فيه، وهذا كما يستحب لهن أن يتعمدن الطواف في الأوقات الخالية، وكما يكره للشابات منهن الخروج للجمع والأعياد، فإذا أردن أن يصلين الجمع لم يجز إلا في الجامع مع الرجال.\n_________\n(^١) سيأتي قريبًا (٢٠٤٥)، ورواه مسلم (١١٧٣).\n(^٢) رواه أبو داود (٥٧٠)، والبزار في \"البحر الزخار\" ٥/ ٤٢٦ - ٤٢٨ (٢٠٥٩ - ٢٠٦٠، ٢٠٦٣)، وابن خزيمة ٣/ ٩٤ - ٩٥ (١٦٨٨، ١٦٩٠)، والحاكم ١/ ٢٠٩، وابن حزم في \"المحلى\" ٣/ ١٣٩ - ١٣٧، والبيهقي ٣/ ١٣١، وابن عبد البر في \"التمهيد\" ٢٣/ ٣٩٨ عن ابن مسعود، مرفوعًا به.\nقال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه.\nوقال النووي في \"المجموع\" ٤/ ٩٣، وفي \"الخلاصة\" (٢٣٤٧)، والألباني في \"صحيح أبي داود\" (٥٧٩): إسناده صحيح على شرط مسلم.\nوقال الحافظ ابن كثير في \"التفسير\" ١١/ ١٥١: إسناده جيد.","vol":"13","page":641},{"text":"وفيه كما قال ابن المنذر دلالة أيضًا أن المرأة إذا أرادت اعتكافًا لم تعتكف حَتَّى تستأذن زوجها، ويدل على أن الأفضل في حق النساء لزوم منازلهن وترك الاعتكاف مع إباحته لهن؛ لأن ردهن منه دال على ذَلِكَ، وقد ترجم عليه أيضًا:","vol":"13","page":642},{"text":"<span data-type='title' id=toc-1504>٧ - باب الأَخْبِيَةِ فِي المَسْجِدِ</span>\n٢٠٣٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - أَرَادَ أَنْ يَعْتَكِفَ، فَلَمَّا انْصَرَفَ إِلَى المَكَانِ الَّذِي أَرَادَ أَنْ يَعْتَكِفَ إِذَا أَخْبِيَةٌ خِبَاءُ عَائِشَةَ، وَخِبَاءُ حَفْصَةَ، وَخِبَاءُ زَيْنَبَ، فَقَالَ: \"آلْبِرَّ تَقُولُونَ بِهِنَّ؟! \". ثُمَّ انْصَرَفَ، فَلَمْ يَعْتَكِفْ، حَتَّى اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ. [انظر: ٢٠٣٣ - مسلم: ١١٧٣ - فتح: ٤/ ٢٧٧]\nوفيه من الفقه: أن المعتكف يهيئ له مكانًا فيه بحيث لا يضيق على المسلمين كما فعل الشارع؛ إذ ضرب فيه خباء.\nوفيه: أن المعتكف إذا أراد أن ينام في المسجد أن يتنحى عن الناس خوف أن يكون ما يؤذيهم من آفات البشر.\nوفيه: إباحة ضرب الأخبية في المسجد للمعتكف.\nقال مالك: وليعتكف في عجز المسجد ورحابه، فذلك الشأن فيه (^١).\nوقوله: (\"آلبرَّ تردن؟ \") (^٢): هو بهمزة الاستفهام ومده على وجه الإنكار، ونصبه \"البر\" على أنه مفعول \"تردن\" مقدمًا، وذكره في باب: الاعتكاف في شوال \"آلبر؟ انزعوها فلا أراها\" فنزعت (^٣)، وضبط الدمياطي \"آلبر\" بالرفع أيضًا (^٤).\n_________\n(^١) انظر \"التاج والإكليل\" ٣/ ٣٩٦.\n(^٢) هكذا ذكر المصنف هنا: \"آلبر تردن\" وجاء في \"الفتح\" ٤/ ٢٧٥، وكذا في \"صحيح البخاري\" ط. دار إحياء الكتب العربية ١/ ٣٤٥: \"آلبر ترون\"، وجاء في \"حاشية اليونينية\" ٣/ ٤٩ أنه وقع في نسخة ابن عساكر: \"تردن\". والله أعلم.\n(^٣) سيأتي قريبًا برقم (٢٠٤١).\n(^٤) ورد بهامش الأصل: ضبطه بهما وكتب فوقه (معا) كذا رأيته.","vol":"13","page":643},{"text":"قال ابن التين: كذا وقع في أكثر النسخ \"فلا أراها\" بالألف، وصوابه بحذفها: لأنه مجذوم بالنهي، وهو مثل: (أريتك هذا)، ويجوز إثبات الألف مثل: ألم يأتيك والأنباء تنمى. وقال الخطابي: \"آلبر تقولون\nبهن\" معناه: البر تظنون بهن. قال الشاعر:\nمتى تقول القلص الرواسما … يحملن أم قاسم وقاسما\nأي: متى تظن (^١) القلص يلحقهما، ولذلك نصب القلص.\nقال الفراء: تجعل ما بعد القول مرفوعًا على الحكاية فتقول: عبد الله ذاهب. وقلت: إنك قائم. هذا في جميع القول إلا في (أتقول) وحدها في حروف الاستفهام، فإنهم ينزلونها منزلة الظن فيقولون: أتقول إنك خارج؟ ومتى تقول إن عبد الله منطلق؟ وأنشد:\nأما الرحيل فدون بعد غدٍ … فمتى تقول الدار تجمعنا\n_________\n(^١) \"أعلام الحديث\" ٢/ ٩٨٦ - ٩٨٧.\nووقع فيه، وفي \"غريب الحديث\" ١/ ٣٣٥ له، وفي \"الفائق\" للزمخشري ٣/ ٢٣٣.\nمتى تقول القلص الرواسما … يلحقن أم عاصم وعاصما\nوجاء في \"شرح ابن عقيل\" ٢/ ٥٩ كما هو هنا:\nمتى تقول القلص الرواسما … يحملن أم قاسم وقاسما.\nوجاء في \"الجمل في النحو\" ص ١٧٤ للخليل:\nمتى تقول القلص الرواسما … يلحقن أم غانم وغانما.\nوجاء في \"الشعر والشعراء\" ص ٤٦٠:\nمتى تظن القلص الرواسما … يبلغن أم قاسم وقاسما.\nوجاء في \"شرح شذور الذهب\" ص ٤٥٤، و\"تاج العروس\" ١٠/ ٦٤١، و\"لسان العرب\" ٦/ ٣٧٧٩ و\"التاج\" ١٧/ ٥٤١، و\"اللسان\" ٦/ ٣٤٤١.\nمتى تقول القلص الرواسما … يدنين أم قاسم وقاسما.\nوقائل البيت هو: هدبة بن خشرم العذري، كما في \"الشعر والشعراء\" ص ٤٦٠، وكذا صرح باسمه ابن منظور والزبيدي.","vol":"13","page":644},{"text":"بنصب (الدار) كأنه يقول: فمن يظن الدار تجمعنا، وأجاز سيبويه الرفع في قوله: الدار تجمعنا على الحكاية، وهو في معنى الإنكار عليهن، وقيل: إنما كرهه للتنافس فيضيق المسجد وقيل: خشية الافتراض فيعجزن، وأبعد من قال: لأنهن لم يعتكفن عن إذنه. فقد استأذنته عائشة وحفصة كما سلف (^١)، وقيل: إنما أردن الحفوف به والمؤانسة لا البر.\nوقولها: (فيصلي الصبح ثم يدخله)، احتج به من يقول يبدأ بالاعتكاف من أول النهار. وبه قال الأوزاعي، والليث في أحد قوليه (^٢)، واختاره ابن المنذر، وذهبت الأربعة والنخعي إلى جواز دخوله قبل الغروب إذا أراد اعتكاف عشرٍ (^٣) أو شهرٍ، وتأولوا أنه في دخل المعتكف، وانقطع فيه وتخلى بنفسه بعد صلاة الصبح؛ لأن ذَلِكَ وقت ابتداء الاعتكاف، بل كان قبل المغرب معتكفًا لابثًا في المسجد، فلما صلى الصبح انفرد. وقال الداودي: يحتمل أن يكون ذَلِكَ اليوم أو يكون دخل الاعتكاف أول الليل، ولم يدخل الخباء إلا بعد ذَلِكَ. وقال أبو ثور: إن أراد اعتكاف عشرة أيام دخل قبل الفجر، وإن أراد اعتكاف عشر ليالٍ دخل قبل الغروب.\nوهل يبيت ليلة الفطر في معتكفه ولا يخرج منه إلا إذا خرج لصلاة العيد فيصلي، وحينئذٍ يخرج إلى منزله، أو يجوز له أن يخرج عند الغروب من آخر يوم من شهر رمضان: قولان للعلماء:\n_________\n(^١) حديث (٢٠٣٣).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠، \"المغني\" ٤/ ٤٩٠.\n(^٣) انظر \"مختصر اختلاف العلماء\" ٢/ ٥٠، \"المدونة\" ١/ ١٩٦، \"الأم\" ٢/ ٩٠، \"المغني\" ٤/ ٤٨٨.","vol":"13","page":645},{"text":"الأول: قول مالك، وأحمد وغيرهما، وسبقهم أبو قلابة وأبو مجلز، وحكاه مالك عن أهل الفضل، واختلف أصحاب مالك إذا لم يفعل هل يبطل اعتكافه أم لا؟ قولان. قال عبد الملك وابن سحنون: من دخل بعد الغروب أسقط ذَلِكَ اليوم، وقال القاضي أبو محمد: هذا على الاستحباب، وأما الواجب فهو أن يدخل في وقت يمكنه أن ينوي الصوم فيه، وهو قبل طلوع الفجر: لأن الاعتكاف لا يصح إلا بصوم، وذهب الشافعي (^١) والليث والأوزاعي في آخرين إلى أنه يجوز خروجه ليلة القطر ولا يلزمه شيء.\nوفيه: أن عائشة كانت تلزم أموره ولا تضيعها في حال القسم حيث ضربت له الخباء.\nوفيه: معرفة حفصة بحق عائشة، ومنافسة زينب في الخير، وهي التي كانت تسامي عائشة.\nخاتمة: حديثا الباب من رواية عمرة عن عائشة، وذكره (^٢) ابن التين من رواية عمرة: أن رسول الله - ﷺ -، ثم قال: هو مرسل، وإنما أدخله لاختلاف الرواية فيه: لأنها أسندته قبل هذا (^٣)، وفي بعض روايات أبي ذر: عن عمرة، عن عائشة. قلت: ولم نقف على غيره (^٤).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٩٠ - ٩١، \"روضة الطالبين\" ٢/ ٣٨٩، \"المغني\" ٤/ ٤٩٠.\n(^٢) ورد في هامش الأصل: يعني الثاني.\n(^٣) قال الحافظ في \"الفتح\" ٤/ ٢٧٧: وقع في أكثر الروايات: عن عمرة عن عائشة، وسقط قوله: عن عائشة، في رواية النسفي والكشميهني، وكذا هو في \"الموطأت\" كلها أهـ. وانظر: \"اليونينية\" ٣/ ٤٩.\n(^٤) ورد بهامش الأصل: في نسختي كما قال ابن التين عن عمرة أن رسول الله وبينها إشارة إلى الإرسال، وصرح في الهامش عن عائشة، وكتب عليه كلمة: صح.","vol":"13","page":646},{"text":"<span data-type='title' id=toc-1505>٨ - باب هَلْ يَخْرُجُ المُعْتَكِفُ لِحَوَائِجِهِ إِلَى بَابِ المَسْجِدِ</span>؟\n٢٠٣٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ الحُسَيْنِ ﵄ أَنَّ صَفِيَّةَ -زَوْجَ النَّبِيِّ - ﷺ -- أَخْبَرَتْهُ أَنَّهَا جَاءَتْ رَسُولَ اللهِ - ﷺ - تَزُورُهُ فِي اعْتِكَافِهِ فِي المَسْجِدِ فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، فَتَحَدَّثَتْ عِنْدَهُ سَاعَةً، ثُمَّ قَامَتْ تَنْقَلِبُ، فَقَامَ النَّبِيُّ - ﷺ - مَعَهَا يَقْلِبُهَا، حَتَّى إِذَا بَلَغَتْ بَابَ المَسْجِدِ عِنْدَ بَابِ أُمِّ سَلَمَةَ مَرَّ رَجُلَانِ مِنَ الأَنْصَارِ، فَسَلَّمَا عَلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ لَهُمَا النَّبِيُّ - ﷺ -: \"عَلَى رِسْلِكُمَا، إِنَّمَا هِيَ صَفِيَّةُ بِنْتُ حُيَيٍّ\". فَقَالَا: سُبْحَانَ اللهِ يَا رَسُولَ اللهِ! وَكَبُرَ عَلَيْهِمَا. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ الشَّيْطَانَ يَبْلُغُ مِنَ الإِنْسَانِ مَبْلَغَ الدَّمِ، وَإِنِّى خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا\". [٢٠٣٨، ٢٠٣٩، ٣١٠١، ٣٢٨١، ٦٢١٩، ٧١٧١ - مسلم: ٢١٧٥ - فتح: ٤/ ٢٧٨]\nذكر فيه حديث صَفِيَّةَ -أم المؤمنين- أَنَّهَا جَاءَتْ رَسُولَ اللهِ - ﷺ - تَزُورُهُ فِي اعْتِكَافِهِ فِي المَسْجِدِ العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، فَتَحَدَّثَتْ عِنْدَهُ سَاعَةَ، ثُمَّ قَامَتْ تَنْقَلِبُ، فَقَامَ النَّبِي - ﷺ - مَعَهَا يَقْلِبُهَا .. الحديث.\nوترجم له:","vol":"13","page":647},{"text":"<span data-type='title' id=toc-1506>٩ - باب زِيَارَةِ المَرْأَةِ زَوْجَهَا فِي اعْتِكَافِهِ</span>\n٢٠٣٨ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ الحُسَيْنِ ﵄، أَنَّ صَفِيَّةَ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ.\nحَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَلِيِّ بْنِ الحُسَيْنِ: كَانَ النَّبِيُّ - ﷺ - فِي المَسْجِدِ، وَعِنْدَهُ أَزْوَاجُهُ، فَرُحْنَ، فَقَالَ لِصَفِيَّةَ بِنْتِ حُيَيٍّ: \"لَا تَعْجَلِى حَتَّى أَنْصَرِفَ مَعَكِ\". وَكَانَ بَيْتُهَا فِي دَارِ أُسَامَةَ، فَخَرَجَ النَّبِيُّ - ﷺ - مَعَهَا، فَلَقِيَهُ رَجُلَانِ مِنَ الأَنْصَارِ، فَنَظَرَا إِلَى النَّبِيِّ - ﷺ - ثُمَّ أَجَازَا، وَقَالَ لَهُمَا النَّبِيُّ - ﷺ -: \"تَعَالَيَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيٍّ\". قَالَا: سُبْحَانَ اللهِ يَا رَسُولَ اللهِ! قَالَ: \"إِنَّ الشَّيْطَانَ يَجْرِى مِنَ الإِنْسَانِ مَجْرَي الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يُلْقِيَ فِي أَنْفُسِكُمَا شَيْئًا\". [انظر: ٢٠٣٥ - مسلم: ٢١٧٥ - فتح: ٤/ ٢٨١]\nوذكر أن بيت صفية كان في دار أسامة خارج المسجد، خرج معها، ولا خلاف في جواز خروج المعتكف فيما لا غناء به، وإنما اختلفوا في المعتكف يدخل لحاجته تحت سقف، فأجازه الزهري ومالك وأبو حنيفة، والشافعي (^١)، وفيه قول ثانٍ بالمنع روي عن ابن عمر والنخعي وعطاء (^٢) وإسحاق. وثالث: إن دخل بيتًا غير مسجد بطل اعتكافه إلا أن يكون ممره فيه، وهو قول الثوري والحسن بن حي، وكذلك اختلفوا في استقلاله بالأمور المباحة؛ فقال مالك في \"الموطأ\":\n_________\n(^١) \"مختصر الطحاوي\" ص ٥٨، \"المدونة\" ١/ ٢٠٢ - ٢٠٣، \"البيان\" ٣/ ٥٨٦.\n(^٢) رواه عبد الرزاق ٤/ ٣٦٥ - ٣٦٦ (٨٠٨٩ - ٨٠٩٠) عن عطاء.\nورواه ابن أبي شيبة ٢/ ٣٣٦ (٩٦٥٣، ٩٦٥٥ - ٩٦٥٦) عن ابن عمر وإبراهيم النخعي وكذا عكرمة.","vol":"13","page":648},{"text":"لا يأتي المعتكف حاجته، ولا يخرج لها ولا يعين أحدًا عليها ولا يشتغل بتجارة ولا بأس أن يأمر أهله ببيع ماله، وصلاح صنعته (^١)، وقال أبو حنيفة، والشافعي: له أن يتحدث ويبيع ويشتري في المسجد، ويتشاغل بما لا يأثم فيه، وليس عليه صمت (^٢). وقال مالك: لا يشتري إلا ما لا غناء له عنه من طعامه إذا لم يكن من يكفيه (^٣).\nوكره مالك والليث الصعود على المنارة قالا: ولا يصعد على ظهر المسجد، وأجاز ذَلِكَ أبو حنيفة والشافعي قالا: ولو كانت المنارة خارج المسجد (^٤). وكذلك اختلفوا في حضور مجالس العلم، فرخص في ذلك كثير من العلماء، روي ذلك عن عطاء والأوازعي والليث والشافعي، وقال مالك: لا يشتغل بمجالس العلم. وكره أن يكتب العلم (^٥).\nقال ابن المنذر: وطلب العلم أفضل الأعمال بعد أداء الفرائض؛ لانتشار الجهل ونقصان العلم، وذلك إذا أراد الله به طالبه. عمل البر لا ينافي الاعتكاف، لا يقال: مجالس العلم شاغلة له عن اعتكافه فأي شغل أهم منه، ولا يعترض بعود المريض وتباع الجنازة وهما من أعمال البر؛ لأنهما يحوجان إلى الخروج، وهذا الحديث حجة على الاشتغال بالمباح؛ فإن الشارع حادث صفية ومشى معها، وفيه\n_________\n(^١) \"الموطأ\" ص ٢٠٨ - ٢٠٩.\n(^٢) \"مختصر الطحاوي\" ص ٥٧، \"روضة الطالبين\" ٢/ ٣٩٢.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٩٢.\n(^٤) انظر: \"مختصر الطحاوي\" ص ٥٨، \"النوادر والزيادات\" ٢/ ٩٤، \"البيان\" ٣/ ٥٨٧.\n(^٥) انظر: \"النوادر والزيادات\" ٢/ ٩٣.","vol":"13","page":649},{"text":"ما ترجم له. -ثانيًا - وهو زيارة أهل المعتكف له في اعتكافه ومحادثته والسلام عليه، وأنه لا بأس أن يعمل في اعتكافه بعض العمل الذي ليس من الاعتكاف من تشييع قاصد، وبر زائر، وإكرام (معتقد) (^١)، وما كان في معناه مما لا ينقطع به عن اعتكافه.\nوقوله: (قامت تنقلب) أي: تنصرف إلى منزلها، يقال: قلبه يقلبه، وانقلب هو: إذا انصرف.\nوقوله: (مر رجلان من الأنصار) كذا في البابين، وفي رواية سفيان بعد هذا في باب: هل يدرأ المعتكف عن نفسه. أنه كان رجلًا واحدًا (^٢).\nقال ابن التين: ولعله وهم؛ لأن أكثر الروايات أنهما اثنان، ويحتمل أن هذا كان مرتين، أو أنه - ﵇ - أقبل على أحدهما بالقول بحضرة الآخر، فيصح على هذا نسبة القصة إليهما جميعًا وأفرادًا، نبه عليه القرطبي (^٣).\nوقولها: (فسلما) فيه جواز التسليم على رجل معه امرأة بخلاف ما يقوله بعض الأغبياء.\nوقوله: (\"على رسلكما\") أي: على هينتكما. قال ابن فارس: الرسل: السير السهل (^٤)، وضبطه بالفتح وهذِه اللفظة بكسر الراء وبالفتح، قيل: بمعنى التؤدة وترك العجلة. وقيل: بالكسر التؤدة، وبالفتح: اللين والرفق. والمعنى متقارب، وفي رواية \"تعاليا\" (^٥)، أي: قفا ولم يرد المجيء إليه. قال تعالى: ﴿تَعَالَوْا إِلَى كَلِمَةٍ﴾ الآية [آل عمران: ٦٤]، وقال ابن التين: كذا قال الداودي أن معناه قفا هنا،\n_________\n(^١) يأتي برقم (٢٠٣٩).\n(^٢) \"المفهم\" ٥/ ٥٠٦.\n(^٣) \"مجمل اللغة\" ٢/ ٣٧٦.\n(^٤) الرواية الاتية (٢٠٣٨).\n(^٥) كذا بالأصل، أو كأنها (معتقه) ووقع في \"شرح ابن بطال\" (مفتقر). والله أعلم بالصواب.","vol":"13","page":650},{"text":"وأخرجه عن معناه وهو تكلما بغير دليل واضح، وقد قال ابن قتيبة: تعال تفاعل من علوت (^١).\nقال الفراء: أصلها عال إلينا وهو من العلو، ثم إن العرب لكثرة استعمالهم إياها صارت عندهم بمنزلة هلم، حَتَّى استجازوا أن يقولوا لرجلٍ وهو فوق (شرف) (^٢): تعالى -أي: اهبط- وإنما أصله الصعود.\nوقوله: \"إنما هي صفية بنت حيي\" فيه: النسبة إلى الأب الكافر.\nوقوله: \"إني خشيت أن يقذف في قلؤبكما شيئًا\" وفي رواية: \"شرًّا\" (^٣)، يريد بذلك شفقته على أمته وصيانة قلوبهم، فإن ظن السوء بالأنبياء ﵈ كفر بالإجماع.\nقال الخطابي: وبلغني عن الشافعي أنه قال في معنى هذا الحديث: خاف عليهما الكفر لو ظنا به ظن التهمة، فبادر إلى إعلامهما نصيحة لهما في حق الدين (^٤).\nوقيل: فعله تعليمًا لنا لرفع الظنون، وقد يكون الأنصاريان في أول الإسلام، ولم يكن عندهما من اليقين ما يدفع به كيد الشيطان، لكن رأيت من قال: قيل: إنهما أسيد بن حضير وعباد بن بشر (^٥) صاحبا\n_________\n(^١) \"غريب الحديث\" ٣/ ٧٤٣.\n(^٢) بهامشها: لعله (مشربة).\n(^٣) رواه مسلم (٢١٧٥/ ٢٤).\n(^٤) \"أعلام الحديث\" ٢/ ٩٨٩.\nوينظر \"مناقب الشافعي\" ١/ ٣٠٩ - ٣١٠ و٢/ ٢٤١.\n(^٥) كذا نقله العيني في \"العمدة\" ٩/ ٢٢٨، وجزم به زكريا الأنصاري في \"المنحة\" ٤/ ٤٦٥، وعزاه الحافظ في \"هدي الساري\" ص ٢٧٨ لابن العطار في \"شرح العمدة\"، وكذا في \"الفتح\" ٤/ ٢٧٩ فقال: إلا أن ابن العطار في \"شرح العمدة\" زعم أنهما أسيد بن حضير، وعباد بن بشر، ولم يذكر لذلك مستندًا. =","vol":"13","page":651},{"text":"المصباحين (^١). ولما ذكر البزار حديث صفية هذا قال: هذِه أحاديث مناكير: لأنه - ﵇ - كان أطهر وأجل من أن يرى أن أحدًا يظن به ذَلِكَ، ولا يظن به ظن السوء إلا كافر أو منافق فقيل له: لو كان حقًّا كما قلت لما احتاج إلى الاعتذار؛ لأن الكفر بالله أعظم من ذَلِكَ، وإن كان منافقًا فحاله حال الكافر، وإن كان مسلمًا قيل: هذا الظن به يخرجه من الإسلام. فهذِه الأخبار عندنا ليست ثابتة، فإن قيل: قد رواها قوم ثقات، ونقلها أهل العلم بالأخبار. قيل له: العلة التي بيناها لا خفاء بها، ويجب على كل مسلم القول بها والذب عن رسول الله - ﷺ -، وإن كان الراوي لها ثقات فلا يعرون من الخطأ والنسيان والغلط.\nوقال أبو الشيخ عند ذكره هذا الحديث وبوب له قال: إنه غير محفوظ.\nوفيه: استحباب التحرز من التعرض لسوء الظن وطلب السلامة والاعتذار بالأعذار الصحيحة تعليمًا للأمة.\n_________\n= وأورد الخطيب البغدادي الحديث في \"الأسماء المبهمة في الأنباء المحكمة\" ص ١٤٦ - ١٤٧، وكذا ابن بشكوال في \"غوامض الأسماء المبهمة\" ١/ ٧٥ - ٧٦ ولم يسميا الرجلان، فالله أعلم.\n(^١) سلف برقم (٤٦٥) عن أنس: أن رجلين من أصحاب النبي - ﷺ - خرجا من عند النبي - ﷺ - في ليلة مظلمة، ومعهما مثل المصباحين يضيئان بين أيديهما، فلما افترقا صار مع كل واحد منهما واحد، حتى أتى أهله.\nوهذان الرجلان هما أسيد بن حضير وعباد بن بشر؛ كما سيأتي مصرحًا باسمهما في حديث (٣٨٠٥) وهناك بوب البخاري: باب: منقبة أسيد بن حضير وعباد بن بشر ﵄.\nولذا سميا: صاحبا المصباحين.","vol":"13","page":652},{"text":"وقوله: (\"يبلغ وفي الرواية الأخرى: يجري (^١) - من ابن آدم مجرى الدم\") قيل: هو على ظاهره، وأن الله تعالى جعل له قوة على ذَلِكَ، وقيل: مجاز لكثرة أعوانه ووسوسته، فكأنه لا يفارق الإنسان كما لا يفارقه دمه، وقيل: إنه يلقي وسوسته في مسام لطيفة من البدن، فتصل الوسوسة إلى القلب. وزعم ابن خالويه في كتاب \"ليس\" أن الشيطان ليس له تسلط على الناصية وعلى أن يأتي العبد من فوقه. قال تعالى: ﴿ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ﴾ الآية [الأعراف: ١٧] ولم يقل: من فوقهم؛ لأن رحمة الله تنزل من فوق.\nوقو\": (\"وكبر عليهما\") أي: عظم، قاله الداودي.\nوور ٤: بيان ما يخشى أن يظن به.\nوفيه: دلالة على أن للمعتكف الاشتغال بالمباح كما وقع له مع صفية، وقد سلف.\nفرع: إذا خرج المعتكف لحاجته قنع رأسه حَتَّى يرجع، أخرجه ابن أبي عاصم من حديث أنس مرفوعًا كذلك (^٢).\nفرع:\nلا يتعدى في خروجه أقرب المواضع إليه، فإن خالف ابتدأ اعتكافه، قاله مالك فيما نقله ابن العربي قال: ولا يقف لأداء شهادة إلا ماشيًا، فإن وقف ابتدأ، ولا يعزِّي أحدًا، ولا يصلي على جنازة إلا في المسجد، ولا يخيط ثوبه، إلا الشيء المفتق.\n_________\n(^١) الآتية برقم (٢٠٣٩).\n(^٢) رواه من طريقه المزي في \"تهذيب الكمال\" ١٦/ ٤٦٧. وانظر: \"الضعيفة\" (٤٦٧٩).","vol":"13","page":653},{"text":"قال: وأجمع العلماء على أن من وطئ زوجته في اعتكافه عامدًا ليلًا كان أو نهارًا فسد اعتكافه (^١). وروي عن ابن عباس ومجاهد أنهما قالا: كانوا يجامعون وهم معتكفون حَتَّى نزلت ﴿وَلَا تُبَاشِرُوهُنَّ﴾ الآية [البقرة: ١٨٧]، وعن ابن عباس: كانوا إذا اعتكفوا فخرج أحدهم إلى الغائط جامع امرأته ثم اغتسل ورجع إلى اعتكافه، فنزلت الاية.\nواختلفوا فيما دونه من القبلة واللمس والمباشرة، فقال مالك: من فعل شيئًا من ذَلِكَ ليلًا أو نهارًا فسد اعتكافه أنزل أو لم ينزل. وأظهر أقوال الشافعي أنه إن أنزل بطل، وإلا فلا.\nفرع:\nخروجه مع صفية للتشييع؛ فإن خرج بغير علة بطل اعتكافه، وقال النعمان: إن خرج ساعة بغير عذر استأنف. وقال صاحباه: يومًا أو أكثر من نصفه. وأجاز مالك إذا اشتد مرض أحد أبويه، ويبتدئ، ويخرج للاغتسال من الحلم وللجمعة وللحر، كما سلف، وفي الخروج لشراء الطعام خلاف، واختلف هل يدخل تحت سقف؟\nفرع:\nلو شرط في اعتكافه الخروج لعارض، صح الشرط عندنا على الأظهر خلافًا لمالك.\n_________\n(^١) حكاه ابن المنذر في \"الإجماع\" (١٥٩).\nوقال ابن حزم في \"مراتب الإجماع\" ص (٧٤): واتفقوا أن الوطء يفسد الاعتكاف.\nوانظر: \"الاستذكار\" ١٠/ ٣١٨ (١٥٠٤١)، و\"الإقناع\" ٢/ ٧٥٤ (١٣٥٩).","vol":"13","page":654},{"text":"تنبيه:\nقوله: (وعنده أزواجه، فرحن، فقال لصفية: \"لا تعجلي حَتَّى انصرف معك\"). فيه: الأمر بما لابد للمعتكف منه. قال ابن التين: والرواح من الزوال إلى الليل. وسيأتي عن سفيان أنه كان ليلًا (^١)، فيحمل كما قال الداودي: أن تقيم صفية بعدهن من الليل؛ لأن الرواح إنما يكون نهارًا، ويرده قوله بعد: (فتحدثت عنده ساعة) والجمع بينهما أن أزواجه رحن عقب الغروب، وأقامت هي ساعة فقامت وقد دخل الليل، إلا أن في قول سفيان: أتته ليلًا (^٢). يمنع من هذا كله، والأحاديث أولى من قول سفيان: لأنه مرسل.\nنعم البخاري روى في موضع آخر عن صفية: كان النبي - ﷺ - معتكفًا فأتيته أزوره ليلًا (^٣).\nوقوله: (فنظرا إلى النبي - ﷺ - ثم أجازا) أي: مضيا عنه وخلفاه. قال ابن فارس: جزت الموضع: سرت فيه، وأجزته: خلفته وقطعته (^٤).\n_________\n(^١) برقم (٣٢٨١).\n(^٢) حديث (٢٠٣٩).\n(^٣) الآتي برقم (٣٢٨١).\n(^٤) \"مجمل اللغة\" ١/ ٢٠٣.","vol":"13","page":655},{"text":"<span data-type='title' id=toc-1507>١٠ - باب الاِعْتِكَافِ، وَخَرَجَ النَّبِيُّ - ﷺ - صَبِيحَةَ عِشْرِينَ</span>\n٢٠٣٦ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ هَارُونَ بْنَ إِسْمَاعِيلَ، حَدَّثَنَا عَلِيُّ بْنُ المُبَارَكِ قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ قَالَ: سَأَلْتُ أَبَا سَعِيدٍ الخُدْرِيَّ ﵁ قُلْتُ: هَلْ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَذْكُرُ لَيْلَةَ القَدْرِ؟ قَالَ: نَعَمِ، اعْتَكَفْنَا مَعَ رَسُولِ اللهِ - ﷺ - العَشْرَ الأَوْسَطَ مِنْ رَمَضَانَ -قَالَ:- فَخَرَجْنَا صَبِيحَةَ عِشْرِينَ، -قَالَ:- فَخَطَبَنَا رَسُولُ اللهِ - ﷺ - صَبِيحَةَ عِشْرِينَ فَقَالَ: \"إِنِّي أُرِيتُ لَيْلَةَ القَدْرِ، وَإِنِّي نُسِّيتُهَا، فَالتَمِسُوهَا فِي العَشْرِ الأَوَاخِرِ فِي وِتْرٍ، فَإِنِّي رَأَيْتُ أَن أَسْجُدُ فِي مَاءٍ وَطِينٍ، وَمَنْ كَانَ اعْتَكَفَ مَعَ رَسُولِ اللهِ - ﷺ - فَلْيَرْجِعْ\". فَرَجَعَ النَّاسُ إِلَى المَسْجِدِ، وَمَا نَرَى فِي السَّمَاءِ قَزَعَةً -قَالَ:- فَجَاءَتْ سَحَابَةٌ فَمَطَرَتْ، وَأُقِيمَتِ الصَّلَاةُ، فَسَجَدَ رَسُولُ اللهِ - ﷺ - فِي الطِّينِ وَالمَاءِ، حَتَّى رَأَيْتُ الطِّينَ فِي أَرْنَبَتِهِ وَجَبْهَتِهِ. [انظر: ٦٦٩ - مسلم: ١١٦٧ - فتح: ٤/ ٢٨٠]\nذكر فيه حديث أَبي سَعِيدٍ السالف وفيه: فَخَطَبَنَا رَسُولُ اللهِ - ﷺ - صَبِيحَةَ عِشْرِينَ .. الحديث.\nوالأرنبة هي المارن وهي طرف الأنف وحدُّه، وهو ما لان منه، وسلف شرحه (^١)، وأولنا رواية خطبته صبيحة عشرين، وسلف خروج المعتكف، ويأتي أيضًا (^٢)، وذكر في باب: من خرج من اعتكافه بعد الصبح على أنفه وأرنبته (^٣). وكرره لاختلاف اللفظ مثل: غرابيب سود.\n_________\n(^١) راجع حديث (٢٠٢٧).\n(^٢) برقم (٢٠٤٠).\n(^٣) السابق.","vol":"13","page":656},{"text":"وفيه: السجود على الأنف، وهو عندنا مستحب وفاقًا لابن القاسم وخلافًا لابن حبيب ويعيد عند ابن القاسم من يسجد على الجبهة في الوقت (^١).\n_________\n(^١) انظر \"النوادر والزيادات\" (١/ ١٨٥).","vol":"13","page":657},{"text":"<span data-type='title' id=toc-1508>١١ - باب اعْتِكَافِ المُسْتَحَاضَةِ</span>\n٢٠٣٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ ﵂ قَالَتِ اعْتَكَفَتْ مَعَ رَسُولِ اللهِ - ﷺ - امْرَأَةٌ مِنْ أَزْوَاجِهِ مُسْتَحَاضَةٌ، فَكَانَتْ تَرَى الحُمْرَةَ وَالصُّفْرَةَ، فَرُبَّمَا وَضَعْنَا الطَّسْتَ تَحْتَهَا وَهْىَ تُصَلِّي. [انظر: ٣٠٩ - فتح: ٤/ ٢٨١]\nذكر فيه حديث عَائِشَةَ: اعْتَكَفَتْ مَعَ رَسُولِ اللهِ - ﷺ - امْرَأَةٌ مِنْ أَزْوَاجِهِ مُسْتَحَاضَةٌ، فَكَانَتْ تَرَى الحُمْرَةَ وَالصُّفْرَةَ، فَرُبَّمَا وَضَعْنَا الطَّسْتَ تَحْتَهَا وَهْىَ تُصَلِّي.\nهو ظاهر فيما ترجم له، وهو اعتكاف المستحاضة، وهو إجماع، وظاهره أنها دخلت بعد استحاضتها، واستنبط بعضهم كون النجاسة في المسجد للضرورة وهو ماشٍ إن كانت الاستحاضة حدثت بعد.\nقال الداودي: وضع الطست تحتها لا يمكن (إلا) (^١) في حال القيام وذكرت ذَلِكَ ليؤخذ به، والطست: مؤنثة، وسينه مهملة وتعجم أيضًا.\nوفيه: اعتكاف المرأة مع زوجها إذا كان لها موضع تستتر فيه.\nواختلف العلماء في المعتكفة تحيض، فقال الزهري وربيعة ومالك والأوزاعي وأبو حنيفة، والشافعي: تخرج إلى دارها، فإذا رجعت بنت (^٢). وقال أبو قلابة: تضرب خباءها على باب المسجد إذا حاضت (^٣).\n_________\n(^١) من (م).\n(^٢) \"النوادر والزيادات\" ٢/ ٩٥، \"البيان\" ٣/ ٥٩٢، \"المغني\" ٤/ ٤٨٧.\n(^٣) رواه ابن أبي شيبة ٢/ ٣٤٠ (٩٦٩٩).","vol":"13","page":658},{"text":"فائدة:\nهذِه المعتكفة سَوْدة، وفي \"الموطأ\": أن زينب بنت جحش استحيضت وكانت تحت ابن عوف (^١)، وهو وهم، إنما كانت تحت زيد بن حارثة (^٢)، والمستحاضة أختها حمنة، وأم حبيبة لا هي، نبه على ذَلِكَ المنذري، وذكر بعضهم أن بنات جحش الثلاث اسمهن زينب وأنهن استحضن كلهن، واستبعد. وقال ابن الجوزي: ما يعلم في زوجاته مستحاضة، وكأن عائشة أرادت بقولها: (من نسائه) أي: من النساء المتعلقات به بسبب صهارة وشبهها.\nقلت: هذا مردود، فقد سلف في الطهارة أنها امرأة من أزواجه (^٣)،\n_________\n(^١) \"الموطأ\" برواية يحيى الليثي ص ٦٢: عن هشام بن عروة، عن أبيه، عن زينب بنت أبي سلمة، أنها رأت زينب بنت جحش التي كانت تحت عبد الرحمن بن عوف، وكانت تستحاض، فكانت تغتسل وتصلي.\nوبنحوه في \"الموطأ\" برواية القعنبي (٩٣) لكن فيه: كانت عند عبد الرحمن بن عوف.\nوبنحوه في \"الموطأ\" برواية أبي مصعب الزهري ١/ ٦٩ (١٧٣) لكن فيه: أنها رأت ابنة جحش. هكذا بإبهام اسمها.\n(^٢) قال ابن عبد البر في \"الاستذكار\" ٣/ ٢٢٧: هكذا رواه يحيى وغيره عن مالك في \"الموطأ\" وهو وهم من مالك: لأنه لم تكن قط زينب بنت جحش تحت عبد الرحمن بن عوف، وإنما كانت تحت زيد بن حارثة، ثم كانت تحت رسول الله - ﷺ - وإنما التي كانت تحت عبد الرحمن أم حبيبة بنت جحش.\nوقال العلامة ابن القيم في \"الحاشية\" ١/ ١٨٨: وقع في \"الموطأ\": أن زينب بنت جحش التي كانت تحت عبد الرحمن بن عوف، استشكل ذلك بأنها لم تكن تحت عبد الرحمن، وإنما كانت عنده أختها أم حبيبة.\nوانظر ما سيأتي برقم (٤٧٨٧، ٧٤٢)، وما رواه مسلم (١٤٢٨/ ١٩).\nوانظر: \"معرفة الصحابة\" ٦/ ٣٢٢٢ (٣٧٥١)، و\"الاستيعاب\" ٤/ ٤٠٦ (٣٣٨٩).\n(^٣) سلف برقم (٣٠٩ - ٣١٠). قلت: بل ذلك في رواية الباب.","vol":"13","page":659},{"text":"وفي رواية أخرى أن بعض أمهات المؤمنين اعتكفت وهي مستحاضة (^١).\nفرع:\nيكره في المسجد الفصد والحجامة في إناء، والأصح: أنه يحرم بول فيه في إناء لقبحه؛ ولهذا يجوز الفصد مستقبل القبلة بخلاف البول. قال ابن قدامة: الكل حرام. وعن ابن عقيل: يجوز الفصد في\nطست كالمستحاضة، وفرق بأن المستحاضة لا يمكنها التحرز إلا بترك الاعتكاف بخلاف الفصد (^٢).\n_________\n(^١) سلف برقم (٣١١).\nواختلف في تعيين هذِه المعتكفة على أوجه كثيرة، وكذا اختلف فيمن هي المستحاضة من بنات جحش، مع العلم بأن البعض جعلهن ثلاث: زينب وأم حبيبة وحمنة، والبعض جعلهن اثنتين: زينب وحمنة وكنيتها أم حبيبة.\nفمن أراد بحث المسألة والاستزادة فيها فلينظر: \"الاستذكار\" ٣/ ٢٢٧ - ٢٢٨، و\"الأسماء المبهمة\" ص ٦٠ - ٦١، و\"مسلم بشرح النووي\" ٤/ ٢٤، و\"حاشية ابن القيم\" ١/ ١٨٨، و\"شرح الكرماني\" ٣/ ١٧٦، و\"هدي الساري\" ص ٢٥٦، و\"الفتح\" ١/ ٤١١ - ٤١٢، ٤/ ٢٨١، و\"عمدة القاري\" ٣/ ١٨٢، ٩/ ٢٣١، و\"التوشيح\" ١/ ٤٠٧، و\"منحة الباري\" ١/ ٦٣١، ٤/ ٤٦٧.\nوينظر أيضًا: \"أسماء من يعرف بكنيته\" للأزدي (١٥٥)، و\"ثقات ابن حبان\" ٣/ ٩٩، و\"المعجم الكبير\" ٢٤/ ٢١٦، و\"المستدرك\" ٤/ ٦١.\nوانظر: \"الاستيعاب\" ٤/ ٣٧٤ (٣٣٣٨)، ٤/ ٤٨٢ (٣٥٦٩)، و\"أسد الغابة\" ٧/ ٦٩ (٦٨٥٠)، ٧/ ٣١٤ (٧٤٠٠)، و\"تهذيب الكمال\" ٣٥/ ١٥٧ (٧٨٢١)، ٣٥/ ٣٣٦ و\"الإصابة\" ٤/ ٢٧٥ (٣٠٣)، ٤/ ٤٤٠ (١٢١٠).\n(^٢) \"المغني\" ٤/ ٤٨٤.","vol":"13","page":660},{"text":"<span data-type='title' id=toc-1509>١٢ - باب هَلْ يَدْرَأُ المُعْتَكِفُ عَنْ نَفْسِهِ</span>؟\n٢٠٣٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: أَخْبَرَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ الحُسَيْنِ ﵄ أَنَّ صَفِيَّةَ أَخْبَرَتْهُ. حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ يُخْبِرُ، عَنْ عَلِيِّ بْنِ الحُسَيْنِ أَنَّ صَفِيَّةَ ﵂ أَتَتِ النَّبِيَّ - ﷺ - وَهْوَ مُعْتَكِفٌ، فَلَمَّا رَجَعَتْ مَشَى مَعَهَا، فَأَبْصَرَهُ رَجُلٌ مِنَ الأَنْصَارِ، فَلَمَّا أَبْصَرَهُ دَعَاهُ فَقَالَ: \"تَعَالَ، هِيَ صَفِيَّةُ -وَرُبَّمَا قَالَ سُفْيَانُ: هَذِهِ صَفِيَّةُ- فَإِنَّ الشَّيْطَانَ يَجْرِي مِنَ ابْنِ آدَمَ مَجْرَى الدَّمِ\". قُلْتُ لِسُفْيَانَ أَتَتْهُ لَيْلًا؟ قَالَ: وَهَلْ هُوَ إِلَّا لَيْلٌ؟! [انظر: ٢٠٣٥ - مسلم: ٢١٧٥ - فتح: ٤/ ٢٨٢]\nذكر فيه حديث صَفِيَّةَ السالف بشرحه واضحًا (^١).\nوفيه أيضًا: تجنب مواضع التهم وأن الإنسان إذا خشي أن يسبق إليه بظن سوء أن يكشف معنى ذَلِكَ الظن، ويبرئ نفسه من نزغات الشيطان الذي يوسوس بالشر في القلوب.\nوفيه: تعليم أمته مثل ما فعل، وكما جاز أن يدرأ المعتكف عن نفسه بالقول يدرأ بالفعل من يريد أذاه، وليس المعتكف أكثر من المصلي، وقد أبيح له أن يدرأ عن نفسه في صلاته من يمر بين يديه (^٢)، فكذلك المعتكف.\n_________\n(^١) راجع شرح حديث (٢٠٣٥).\n(^٢) دليل ذلك حديث أبي سعيد الخدري السالف برقم (٥٠٩)، ورواه مسلم (٥٠٥)، وحديث ابن عمر الذي رواه مسلم (٥٠٦).","vol":"13","page":661},{"text":"<span data-type='title' id=toc-1510>١٣ - باب مَنْ خَرَجَ مِنَ اعْتِكَافِهِ عِنْدَ الصُّبْحِ</span>\n٢٠٤٠ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ جُرَيْجٍ، عَنْ سُلَيْمَانَ الأَحْوَلِ -خَالِ ابْنِ أَبِي نَجِيحٍ-، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ. قَالَ سُفْيَانُ: وَحَدَّثَنَا مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ. قَالَ: وَأَظُنُّ أَنَّ ابْنَ أَبِي لَبِيدٍ حَدَّثَنَا، عَنْ أَبِي سَلَمَةَ عَنْ أَبِي سَعِيدٍ ﵁. قَالَ: اعْتَكَفْنَا مَعَ رَسُولِ اللهِ - ﷺ - العَشْرَ الأَوْسَطَ، فَلَمَّا كَانَ صَبِيحَةَ عِشْرِينَ نَقَلْنَا مَتَاعَنَا، فَأَتَانَا رَسُولُ اللهِ - ﷺ - قَالَ: \"مَنْ كَانَ اعْتَكَفَ فَلْيَرْجِعْ إِلَى مُعْتَكَفِهِ، فَإِنِّي رَأَيْتُ هَذِهِ اللَّيْلَةَ، وَرَأَيْتُنِي أَسْجُدُ فِي مَاءٍ وَطِينٍ\". فَلَمَّا رَجَعَ إِلَى مُعْتَكَفِهِ، وَهَاجَتِ السَّمَاءُ، فَمُطِرْنَا فَوَالَّذِي بَعَثَهُ بِالحَقِّ لَقَدْ هَاجَتِ السَّمَاءُ مِنْ آخِرِ ذَلِكَ اليَوْمِ، وَكَانَ المَسْجِدُ عَرِيشًا، فَلَقَدْ رَأَيْتُ عَلَى أَنْفِهِ وَأَرْنَبَتِهِ أَثَرَ المَاءِ وَالطِّينِ. [انظر: ٦٦٩ - مسلم: ١١٦٧ - فتح: ٤/ ٢٨٣]\nذكر فيه حديث أَبِي سَعِيدٍ السالف، وفيه: فَلَمَّا كَانَ صَبِيحَةَ عِشْرِينَ نَقَلْنَا مَتَاعَه .. إلى آخره (^١).\nوترجم عليه بما سبق من ظاهره في خروج المعتكف صبيحة عشرين، وبين لك أن المراد إنما هو بالمتاع لا بالبدن، فإذا غربت فهو وقت الخروج، فأخبر الله تعالى نبيه أن الذي تطلبه أمامك، فقال: \"من اعتكف معي\" إلى آخره (^٢).\nومعنى (هاجت) أي: بالسحاب، قاله الداودي.\nوقوله: (من آخر ذَلِكَ اليوم) يعني: يوم عشرين وقد تهيج نهارًا ثم لا تمطر إلى الليل.\n_________\n(^١) سلف برقم (٢٠٢٧، ٢٠٣٦) وطرفه الأول (٦٦٩).\n(^٢) بهذا اللفظ سلف برقم (٢٠١٨، ٢٠٢٧).","vol":"13","page":662},{"text":"<span data-type='title' id=toc-1511>١٤ - باب الاِعْتِكَافِ فِي شَوَّالٍ</span>\n٢٠٤١ - حَدَّثَنَا مُحَمَّدٌ أَخْبَرَنَا مُحَمَّدُ بْنُ فُضَيْلِ بْنِ غَزْوَانَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَعْتَكِفُ فِي كُلِّ رَمَضَانَ، وَإِذَا صَلَّى الغَدَاةَ دَخَلَ مَكَانَهُ الَّذِي اعْتَكَفَ فِيهِ. قَالَ: فَأسْتَأْذَنَتْهُ عَائِشَةُ أَنْ تَعْتَكِفَ، فَأَذِنَ لَهَا فَضَرَبَتْ فِيهِ قُبَّةً، فَسَمِعَتْ بِهَا حَفْصَةُ، فَضَرَبَتْ قُبَّةً، وَسَمِعَتْ زَيْنَبُ بِهَا، فَضَرَبَتْ قُبَّةً أُخْرَى، فَلَمَّا انْصَرَفَ رَسُولُ اللهِ - ﷺ - مِنَ الغَدِ أَبْصَرَ أَرْبَعَ قِبَابٍ، فَقَالَ: \"مَا هَذَا؟ \". فَأُخْبِرَ خَبَرَهُنَّ، فَقَالَ: \"مَا حَمَلَهُنَّ عَلَى هَذَا آلْبِرُّ؟! انْزِعُوهَا فَلَا أَرَاهَا\". فَنُزِعَتْ، فَلَمْ يَعْتَكِفْ فِي رَمَضَانَ حَتَّى اعْتَكَفَ فِي آخِرِ العَشْرِ مِنْ شَوَّالٍ. [انظر: ٢٠٣٣ - مسلم: ١١٧٣ - فتح: ٤/ ٢٨٣]\nذكر فيه حديث عَائِشَةَ: كَانَ النبي - ﷺ - يعْتَكِفُ فِي كُل رَمَضَان، وَإِذَا صَلَّى الغَدَاةَ دَخَلَ مَكَانَهُ .. الحديث. وفي آخره: فَلَمْ يَعْتَكِفْ فِي رَمَضَانَ حَتَّى اعْتَكَفَ فِي آخِرِ العَشْرِ مِنْ شَوَّالٍ.\nوقد سلف ذَلِكَ (^١)، والاعتكاف في شوال وسائر السنة مباح لمن أراده، وهو يوهم أنه كان يدخل بعد صلاة الغداة وليس كذلك، بل كان يدخل الخباء فإذا صلى المغرب دخل معتكفه، واتفق الأربعة أن المعتكف إذا نذر اعتكاف شهر أنه لا يدخل إلا عند الغروب، وهو قول النخعي.\nوقال الأوزاعي بظاهر الحديث: يصلي الصبح، ثم يقوم إلى معتكفه، وما أسلفناه يرده، واختلفوا إذا نذر يومًا أو أيامًا، فقال مالك: يدخل قبل غروب ليلة ذَلِكَ اليوم. وقال الشافعي: إذا أراد\n_________\n(^١) برقم (٢٠٣٣).","vol":"13","page":663},{"text":"اعتكاف يوم دخل قبل طلوع فجره وخرج بعد غروب شمسه. خلاف قوله في الشهر.\nوقال أبو ثور: إذا أراد أن يعتكف عشرة أيام دخل في اعتكافه قبل طلوع الفجر، وإذا أراد اعتكاف عشر ليالٍ دخل قبل الغروب.\nوقال الليث وزفر وأبو يوسف: يدخل قبل طلوع الفجر. واليوم والشهر عندهم سواء.\nذهب هؤلاء إلى أن الليل لا يدخل في الاعتكاف إلا أن يتقدمه اعتكاف النهار، وليس الليل بموضع للاعتكاف، فلا يصح الابتداء به.\nوذهب الأولون إلى أن النهار تبع لليل على كل حال: فلذلك بدءوا بالليل، وهذا هو الصحيح في هذِه المسألة: لأن المعروف عند جميع الأمة تقديم الأول للنهار، بكون الأهلة مواقيت للناس في الشهور، والعدد وغير ذَلِكَ، وأول الشهر ليله، فكذلك كل عدد من الأيام وإن قل فإن أوله ليله، ولا حجة لمن خالف هذا.","vol":"13","page":664},{"text":"<span data-type='title' id=toc-1512>١٥ - باب مَنْ لَمْ يَرَ عَلَيْهِ إِذَا اعْتَكَفَ صَوْمًا</span>\n٢٠٤٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ عُمَرَ بْنِ الخَطَّابِ ﵁ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، إِنِّي نَذَرْتُ فِي الجَاهِلِيَّةِ أَنْ أَعْتَكِفَ لَيْلَةً فِي المَسْجِدِ الحَرَامِ. فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"أَوْفِ نَذْرَكَ\". فَاعْتَكَفَ لَيْلَةً. [انظر: ٣٠٣٣ - مسلم: ١٦٥٦ - فتح: ٤/ ٢٨٤]\nسلف (^١)، وكذا الباب بعده (^٢)، واحتج به من أجاز الاعتكاف بغير صوم كما سلف، وقد سلف الخلف فيه واضحًا، واحتج مالك في \"الموطأ\" بقول القاسم ونافع قالا: لا اعتكاف إلا بصوم؛ لقوله تعالى: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ﴾ الآية [البقرة: ١٨٧]، إلى قوله: ﴿فِي المَسَاجِدِ﴾ [البقرة: ١٨٧]، فإنما ذكر الله الاعتكاف مع الصيام (^٣).\nقال مالك: وعلى ذَلِكَ الأمر عندنا احتج من لم يوجبه بأنه لو كان كذلك لم يكن لنهيه تعالى عن المباشرة من أجل الاعتكاف معنى، وأجيب بأن الله تعالى لما ذكر الوطء في أول الآية وعلق حظره بالصوم في النهار عطف عليه حكم الاعتكاف، وذكر حظر الوطء معه: لأنه قد يصح في وقت لا يصح فيه الصوم وهو زمن الليل، ولو وطئ ليلًا فسد اعتكافه. هذا فائدة ذكره للوطء بعد تقدم ذكره، وأما احتجاجهم بحديث عمر فيجوز أن يراد بالليلة مع يومها كما سلف هناك.\n_________\n(^١) برقم (٢٠٣٢).\n(^٢) برقم (٢٠٤٣).\n(^٣) \"الموطأ\" كتاب: الصيام، باب: صيام المعتكف وخروجه إلى العيد من المصلى.","vol":"13","page":665},{"text":"<span data-type='title' id=toc-1513>١٦ - [باب إِذَا نَذَرَ فِي الجَاهِلِيَّةِ أَنْ يَعْتَكِفَ ثُمَّ أَسْلَمَ</span>\n٢٠٤٣ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ عُمَرَ ﵁ نَذَرَ فِي الجَاهِلِيَّةِ أَنْ يَعْتَكِفَ فِي المَسْجِدِ الحَرَامِ- قَالَ: أُرَاهُ قَالَ: لَيْلَةً. قَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"أَوْفِ بِنَذْرِكَ\"] (^١). [انظر: ٢٠٣٢ - مسلم: ١٦٥٦ - فتح: ٤/ ٢٨٤]\n_________\n(^١) ليس بالأصل والمثبت من \"اليونينية\" ٤/ ٥١.","vol":"13","page":666},{"text":"<span data-type='title' id=toc-1514>١٧ - باب الاِعْتِكَافِ فِي العَشْرِ الأَوْسَطِ مِنْ رَمَضَانَ</span>\n٢٠٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَعْتَكِفُ فِي كُلِّ رَمَضَانَ عَشْرَةَ أَيَّامٍ، فَلَمَّا كَانَ العَامُ الَّذِي قُبِضَ فِيهِ اعْتَكَفَ عِشْرِينَ يَوْمًا. [٤٩٩٨ - فتح: ٤/ ٢٨٤]\nذكر فيه حديث أَبِي حَصِينٍ عثمان بن عاصم بن حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَعْتَكِفُ فِي كُلِّ رَمَضَانَ عَشْرَةَ أَيَّامٍ، فَلَمَّا كَانَ العَامُ الَّذِي قُبِضَ فِيهِ اعْتَكَفَ عِشْرِينَ.\nوهو من أفراده، يحتمل أن يكون - ﵇ - إنما ضاعف اعتكافه في العام الذي قبض من أجل أنه علم بانقضاء أجله، فأراد استكثار عمل الخير، ليسن لأمته الاجتهاد في العمل إذا بلغوا أقصى العمر: ليلقوا الله على خير أحوالهم، وقد روى ابن المنذر حديثًا دل على غير هذا المعنى ساقه من حديث ثابت، عن أبي رافع، عن أبي بن كعب: أنه - ﷺ - كان يعتكف العشر الأواخر من رمضان فسافر عامًا فلم يعتكف، فلما كان العام المقبل اعتكف عشرين ليلة (^١).\nوقوله: (كان يعتكف في كل رمضان) فيه: دلالة على أن الاعتكاف من السنن المؤكدة مما واظب عليه الشارع، فينبغي للمؤمن الاقتداء في\n_________\n(^١) رواه أبو داود (٢٤٦٣)، وابن ماجه (١٧٧٠)، وعبد الله بن أحمد في \"زوائد\nالمسند\" ٥/ ١٤١، والنسائي في \"الكبرى\" ٢/ ٢٧٠ (٣٣٨٩)، وابن خزيمة ٣/ ٣٤٦ (٢٢٢٥)، وابن حبان ٨/ ٤٢٢ (٣٦٦٣)، والحاكم ١/ ٤٣٩، والبيهقي ٤/ ٣١٤٧، والضياء في \"المختارة\" ٤/ ٤٥ - ٤٧ (١٢٧١ - ١٢٧٧).\nوالحديث صححه الحاكم، وقال الألباني في \"صحيح أبي داود\" (٢١٢٦): إسناده صحيح على شرط مسلم.","vol":"13","page":667},{"text":"ذَلِكَ به، وذكر ابن المنذر، عن ابن شهاب أنه كان يقول: عجبًا للمسلمين تركوا الاعتكاف، وأن رسول الله - ﷺ - لم يتركه منذ دخل المدينة كل عام في العشر الأواخر حَتَّى قبضه الله.\nوروى ابن نافع، عن مالك قال: ما زلت أفكر في ترك الصحابة الاعتكاف، وقد اعتكف - ﵇ - حَتَّى قبضه الله تعالى، وهم أتبع الناس لآثاره حَتَّى أجد بنفسي أنه كالوصال المنهي عنه، وأراهم إنما تركوه لشدته، وأن ليله ونهاره سواء. قال: ولم يبلغني أن أحدًا من السلف اعتكف إلا أبو بكر بن عبد الرحمن واسمه المغيرة (^١) وابن أخي أبي جهل وهو أحد فقهاء تابعي المدينة.\nوقال ابن المنذر: روينا عن عطاء الخراساني أنه كان يقال: مثل المعتكف كمثل عبد ألقى نفسه بين يدي ربه، ثم قال: ربي لا أبرح حَتَّى تغفر لي، ربي لا أبرح حَتَى ترحمني (^٢).\n_________\n(^١) ورد بهامش الأصل: قال النووي في \"التهذيب\": قيل: اسمه محمد وكنيته أبو بكر. وقيل: اسمه أبو بكر وكنيته أبو عبد الرحمن، والصحيح أن اسمه كنيته، ولم يذكره المصنف والثاني بصيغة: يقال.\n(^٢) رواه ابن عدي في \"الكامل\" ٧/ ٦٩، ومن طريقه البيهقي في \"شعب الإيمان\" ٣/ ٤٢٦ (٣٩٧٠) عن عبد الله بن المبارك، عن عثمان بن عطاء، عن أبيه قال: إن مثل المعتكف مثل المحرم ألقى نفسه بين يدي الرحمن تعالى فقال: والله لا أبرح حتى ترحمني.","vol":"13","page":668},{"text":"<span data-type='title' id=toc-1515>١٨ - باب مَنْ أَرَادَ أَنْ يَعْتَكِفَ ثُمَّ بَدَا لَهُ أَنْ يَخْرُجَ</span>\n٢٠٤٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الحَسَنِ أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، قَالَ: حَدَّثَتْنِي عَمْرَةُ بِنْتُ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - ذَكَرَ أَنْ يَعْتَكِفَ العَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ، فَاسْتَأْذَنَتْهُ عَائِشَةُ، فَأَذِنَ لَهَا، وَسَأَلَتْ حَفْصَةُ عَائِشَةَ أَنْ تَسْتَأْذِنَ لَهَا فَفَعَلَتْ، فَلَمَّا رَأَتْ ذَلِكَ زَيْنَبُ ابْنَةُ جَحْشٍ أَمَرَتْ بِبِنَاءٍ، فَبُنِيَ لَهَا، قَالَتْ: وَكَانَ رَسُولُ اللهِ - ﷺ - إِذَا صَلَّى انْصَرَفَ إِلَى بِنَائِهِ، فَبَصُرَ بِالأَبْنِيَةِ فَقَالَ: \"مَا هَذَا؟ \". قَالُوا: بِنَاءُ عَائِشَةَ وَحَفْصَةَ وَزَيْنَبَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"آلْبِرَّ أَرَدْنَ بِهَذَا؟! مَا أَنَا بِمُعْتَكِفٍ\". فَرَجَعَ، فَلَمَّا أَفْطَرَ اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ. [انظر: ٢٠٣٣ - مسلم: ١١٧٣ - فتح: ٤/ ٢٨٥]\nذكر فيه حديث عَائِشَةَ. وفي آخره: \"آلْبِرَّ أَرَدْنَ بهذا؟! \".\nوقد سلف (^١)، يحتمل أن يكون - ﵇ - شرع في الاعتكاف؛ فلذلك قضاه لقول عائشة: إنه كان إذا صلى انصرف إلى بنائه. فإن كان هكذا يكون قضاؤه واجبًا، وأهل العلم متفقون أنه لا يجب قضاؤه إلا من نواه وشرع في عمله ثم قطعه لعذر على مذهب من يراه، ويحتمل أن يكون أنه لم يشرع فيه، وإنما كان انصرافه إلى بنائه بعد صلاة الصبح؛ تطلعًا لأموره والنظر في إصلاحها، ومن كان هكذا فله أن يرجع عن إمضاء نيته لأمر يراه، وقد قال العلماء: من نوى اعتكافًا فله تركه قبل أن يدخل فيه، وعلى هذا الوجه تأوله البخاري وترجم عليه، فقضاؤه له تطوع.\nوفيه: أن من نوى شيئًا من الطاعات ولم يعمل به أن له أن يتركه، إن شاء مطلقًا وإن شاء إلى وقت آخر، واعتكافه - ﵇ - وإن كان تطوعًا فغير\n_________\n(^١) برقم (٢٠٣٣).","vol":"13","page":669},{"text":"كثير أن يكون قضاؤه في شوال؛ من أجل أنه كان يرى أن يعمله وإن لم يدخل: لأنه كان أوفى الناس بما عاهد عليه. ذكر سنيد، حَدَّثَنَا معتمر بن سليمان، عن كهمس، عن معبد بن ثابت في قوله تعالى: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ﴾ الاية [التوبة: ٧٥]، إنما هو شيء نووه في أنفسهم ولم يتكلموا به، ألم تسمع إلى قوله تعالى: ﴿أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ﴾ الاية [التوبة: ٧٨] (^١)؟\nوفي قوله: (\"آلبر يردن؟ \") أن من علم منه الرياء في شيء من الطاعات فلا بأس بالقطع عليه فيه ومنعه منه، ألا ترى قوله: \"البر\" يعني: إنهن إنما أردن الحظوة والمنزلة منه: فلذلك قطع عليهن ما أردنه وأخر ما أراده لنفسه.\nوفيه: أن للرجل منع زوجته وأمته وعبده من الاعتكاف ابتداءً، كما منع نساءه اللاتي ضربن الأبنية، وهو قول مالك والكوفيين والشافعي، واختلفوا عند الإذن فقال مالك: لا يمنعهم. وقال الكوفيون: لا يمنع زوجته إذا أذن لها ويمنع عبده إن أذن له. وقال الشافعي: له منعهما جميعًا (^٢)، وقال ابن شعبان كقول الشافعي ما لم يدخلا فيه، والحديث دال له؛ لأنه - ﵇ - كان أذن لعائشة وحفصة في الاعتكاف، ثم منعهما منه حين رأى ذَلِكَ.\nوفيه: أيضًا أنه قد يستر على الضرائر تفضيل بعضهن على بعض و[لو] (^٣) بترك طاعة لله تستدرك بعد حين.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٤٢٩ (١٧٠١٧).\n(^٢) \"مختصر اختلاف العلماء\" ٢/ ٥٥، \"المدونة\" ١/ ٢٠٠، \"البيان\" ٣/ ٥٧٢ - ٥٧٣.\n(^٣) في الأصل: (لم) والمثبت من \"شرح ابن بطال\".","vol":"13","page":670},{"text":"<span data-type='title' id=toc-1516>١٩ - باب المُعْتَكِفِ يُدْخِلُ رَأْسَهُ البَيْتَ لِلْغَسْلِ</span>\n٢٠٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ أَنَّهَا كَانَتْ تُرَجِّلُ النَّبِيَّ - ﷺ - وَهِيَ حَائِضٌ وَهْوَ مُعْتَكِفٌ فِي المَسْجِدِ وَهْيَ فِي حُجْرَتِهَا، يُنَاوِلُهَا رَأْسَهُ. [انظر: ٢٩٥ - مسلم: ٢٩٧ - فتح: ٤/ ٢٨٦]\nذكر فيه حديث عَائِشَةَ ترجيلها رسول اللهُ - ﷺ - وَهِيَ حَائِضٌ يُنَاوِلُهَا رَأْسَهُ.\nوقد أخرجه مسلم أيضًا (^١) وسلف في الباب (^٢).\n_________\n(^١) مسلم (٢٩٧).\n(^٢) برقم (٢٠٢٨) وفي مواضع أخر.\nوورد بالهامش: آخر ٣ من ٧ من تجزئة المصنف.","vol":"13","page":671},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1517>٣٤ - كتاب البيوع</span>\nوَقَوْلِ اللهِ ﵎: ﴿وَأَحَلَّ اللهُ البَيْعَ وَحَرَّمَ الرِّبَا﴾ [البقرة: ٢٧٥]، وَقَوْلِهِ: ﴿إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ﴾ [البقرة: ٢٨٢]","vol":"14","page":9},{"text":"<span data-type='title' id=toc-1518>١ - باب مَا جَاءَ فِي قَوْلِ اللهِ تَعَالَى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللهِ﴾ إلى قوله: ﴿وَاللهُ خَيْرُ الرَّازِقِينَ﴾ [الجمعة: ١٠ - ١١] (١) وَقَوْلِهِ تعالى: ﴿لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ﴾\n[النساء: ٣٩]</span>\n٢٠٤٧ - حَدَّثَنَا أَبُو اليَمَانِ، حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ ﵁ قَالَ: إِنَّكُمْ تَقُولُونَ: إِنَّ أَبَا هُرَيْرَةَ يُكْثِرُ الحَدِيثَ عَنْ رَسُولِ اللهِ - ﷺ -، وَتَقُولُونَ: مَا بَالُ المُهَاجِرِينَ وَالأَنْصَارِ لَا يُحَدِّثُونَ عَنْ رَسُولِ اللهِ - ﷺ - بِمِثْلِ حَدِيثِ أَبِي هُرَيْرَةَ؟ وَإِنَّ إِخْوَتِي مِنَ المُهَاجِرِينَ كَانَ يَشْغَلُهُمْ صَفْقٌ بِالأَسْوَاقِ، وَكُنْتُ أَلْزَمُ رَسُولَ اللهِ - ﷺ - عَلَى مِلْءِ بَطْنِي، فَأَشْهَدُ إِذَا غَابُوا، وَأَحْفَظُ إِذَا نَسُوا، وَكَانَ يَشْغَلُ إِخْوَتِي مِنَ الأَنْصَارِ عَمَلُ أَمْوَالِهِمْ، وَكُنْتُ امْرَأً مِسْكِينًا مِنْ مَسَاكِينِ الصُّفَّةِ أَعِي حِينَ يَنْسَوْنَ، وَقَدْ قَالَ رَسُولُ اللهِ - ﷺ - فِي حَدِيثٍ يُحَدِّثُهُ: \"إِنَّهُ لَنْ يَبْسُطَ أَحَدٌ ثَوْبَهُ حَتَّى أَقْضِيَ مَقَالَتِي هَذِهِ، ثُمَّ يَجْمَعَ إِلَيْهِ ثَوْبَهُ إِلَّا وَعَى مَا أَقُولُ\". فَبَسَطْتُ نَمِرَةً عَلَيَّ، حَتَّى إِذَا قَضَى رَسُولُ اللهِ - ﷺ - مَقَالَتَهُ جَمَعْتُهَا إِلَى صَدْرِي، فَمَا نَسِيتُ مِنْ مَقَالَةِ رَسُولِ اللهِ - ﷺ - تِلْكَ مِنْ شَىْءٍ. [انظر: ١١٨ - مسلم: ٢٤٩٢ - فتح: ٤/ ٢٨٧]\n\n٢٠٤٨ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: قَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ﵁: لَمَّا قَدِمْنَا المَدِينَةَ آخَى رَسُولُ اللهِ - ﷺ - بَيْنِي وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ، فَقَالَ سَعْدُ بْنُ الرَّبِيعِ: إِنِّي أَكْثَرُ الأَنْصَارِ مَالًا، فَأَقْسِمُ لَكَ نِصْفَ مَالِي، وَانْظُرْ أَى زَوْجَتَىَّ هَوِيتَ؟ نَزَلْتُ لَكَ عَنْهَا، فَإِذَا حَلَّتْ تَزَوَّجْتَهَا.","vol":"14","page":10},{"text":"قَالَ: فَقَالَ عَبْدُ الرَّحْمَنِ: لَا حَاجَةَ لِى فِي ذَلِكَ، هَلْ مِنْ سُوقٍ فِيهِ تِجَارَةٌ؟ قَالَ: سُوقُ قَيْنُقَاعَ. قَالَ: فَغَدَا إِلَيْهِ عَبْدُ الرَّحْمَنِ، فَأَتَى بِأَقِطٍ وَسَمْنٍ. قَالَ: ثُمَّ تَابَعَ الغُدُوَّ، فَمَا لَبِثَ أَنْ جَاءَ عَبْدُ الرَّحْمَنِ عَلَيْهِ أَثَرُ صُفْرَةٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"تَزَوَّجْتَ؟ \". قَالَ: نَعَمْ. قَالَ: \"وَمَنْ\". قَالَ امْرَأَةً مِنَ الأَنْصَارِ. قَالَ: \"كَمْ سُقْتَ؟ \". قَالَ زِنَةَ نَوَاةٍ مِنْ ذَهَبٍ أَوْ نَوَاةً مِنْ ذَهَبٍ -فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"أَوْلِمْ وَلَوْ بِشَاةٍ\". [٣٧٨٠ - فتح: ٤/ ٢٨٨]\n\n٢٠٤٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ ﵁ قَالَ: قَدِمَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ المَدِينَةَ، فَآخَى النَّبِيُّ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ الأَنْصَارِيِّ، وَكَانَ سَعْدٌ ذَا غِنًى، فَقَالَ لِعَبْدِ الرَّحْمَنِ: أُقَاسِمُكَ مَالِي نِصْفَيْنِ، وَأُزَوِّجُكَ. قَالَ بَارَكَ اللهُ لَكَ فِي أَهْلِكَ وَمَالِكَ، دُلُّونِي عَلَى السُّوقِ. فَمَا رَجَعَ حَتَّى اسْتَفْضَلَ أَقِطًا وَسَمْنًا، فَأَتَى بِهِ أَهْلَ مَنْزِلِهِ، فَمَكَثْنَا يَسِيرًا -أَوْ مَا شَاءَ اللهُ- فَجَاءَ وَعَلَيْهِ وَضَرٌ مِنْ صُفْرَةٍ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"مَهْيَمْ؟ \". قَالَ: يَا رَسُولَ اللهِ تَزَوَّجْتُ امْرَأَةً مِنَ الأَنْصَارِ. قَالَ: \"مَا سُقْتَ إِلَيْهَا؟ \". قَالَ نَوَاةً مِنْ ذَهَبٍ -أَوْ وَزْنَ نَوَاةٍ مِنْ ذَهَبٍ- قَالَ: \"أَوْلِمْ وَلَوْ بِشَاةٍ\". [٢٢٩٣، ٣٧٨١، ٣٩٣٧، ٥٠٧٢، ٥١٤٨، ٥١٥٣، ٥١٥٥، ٥١٦٧، ٦٠٨٢، ٦٣٨٦ - مسلم: ١٤٢٧، فتح: ٤/ ٢٨٨]\n\n٢٠٥٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانَتْ عُكَاظٌ وَمِجَنَّةُ وَذُو المَجَازِ أَسْوَاقًا فِي الجَاهِلِيَّةِ، فَلَمَّا كَانَ الإِسْلَامُ فَكَأَنَّهُمْ تَأَثَّمُوا فِيهِ فَنَزَلَتْ ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ [البقرة: ١٩٨] فِي مَوَاسِمِ الحَجِّ، قَرَأَهَا ابْنُ عَبَّاسٍ. [انظر: ١٧٧٠ - فتح: ٤/ ٢٨٨]\nذكر فيه حديث أبي سلمة بن عبد الرحمن وسعيد بن المسيب: أَنَّ أَبَا هُرَيْرَةَ قَالَ: إِنَّكُمْ تَقُولُونَ: إِنَّ أَبَا هُرَيْرَةَ يُكْثِرُ الحَدِيثَ عَنْ رَسُولِ اللهِ - ﷺ -، وَتَقُولُونَ: مَا بَالُ المُهَاجِرِينَ وَالأَنْصارِ لَا يُحَدِّثُونَ عَنْ رَسُولِ اللهِ - ﷺ - بِمِثْلِ حَدِيثِ أَبِي هُرَيْرَةَ؟ وَإِنَّ إِخْوَتِي مِنَ المُهَاجِرِينَ كَانَ","vol":"14","page":11},{"text":"يَشْغَلُهُمْ السَفْقٌ بِالأَسْوَاقِ، وَكُنْتُ أَلْزَمُ رَسُولَ اللهِ - ﷺ - عَلَى مِلْءِ بَطْنِي، فَأَشْهَدُ إِذَا غَابُوا، وَأَحْفَظُ إِذَا نَسُوا، وَكَانَ يَشْغَلُ إِخْوَتِي مِنَ الأَنْصَارِ عَمَلُ أَمْوَالِهِمْ، وَكُنْتُ امْرَأً مِسْكِينًا مِنْ مَسَاكِينِ الصُّفَّةِ أَعِي حِينَ يَنْسَوْنَ، وَقَدْ قَالَ رَسُولُ اللهِ - ﷺ - فِي حَدِيثٍ يُحَدِّثُهُ: \"إِنَّهُ لَنْ يَبْسُطَ أَحَدٌ ثَوْبَهُ حَتَّىِ أَقْضِيَ مَقَالَتِي هذِه، ثُمَّ يَجْمَعَ إِلَيْهِ ثَوْبَهُ إِلَّا وَعَى مَا أَقُولُ\". فَبَسَطْتُ نَمِرَةً عَلَيَّ، حَتَّى إِذَا قَضَى رَسُولُ اللهِ - ﷺ - مقَالَتَهُ جَمَعْتُهَا إِلَى صَدْرِي، فَمَا نَسِيتُ مِنْ مَقَالَةِ رَسُولِ اللهِ - ﷺ - تِلْكَ مِنْ شَئ.\nوقد سلف في باب: حفظ العلم (^١).\nوذكر حديث إبراهيم بن سعد، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: قَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ﵁: لَمَّا قَدِمْنَا المَدِينَةَ آخَى رَسُولُ اللهِ - ﷺ - بَيْنِي وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ، فَقَالَ سَعْدُ بْنُ الرَّبِيعِ: إِنِّي أَكْثَرُ الأَنْصَارِ مَالًا، فَأَقْسِمُ لَكَ نِصْفَ مَالِي .. الحديث. فغدا إلى سوق قينقاع فأتى بسمْنٍ وأقِطٍ.\nثم ساقه بكماله.\nوذكر بعده حديث حميد، عن أنس بنحوه.\nوحديث ابن عباس: قَالَ: كَانَتْ عُكَاظٌ وَمِجَنَّةُ وَذُو المَجَازِ أَسْوَاقًا فِي الجَاهِلِيَّةِ، فَلَمَّا كَانَ الإِسْلَامُ فَكَأَنَّهُمْ تَأَثَّمُوا فِيهِ فَنَزَلَتْ: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ [البقرة: ١٩٨] فِي مَوَاسِمِ الحَجِّ، قَرَأَهَا ابن عَبَّاسٍ.\nوقد سلف هذا في الحج (^٢).\n_________\n(^١) برقم (١١٨) كتاب: العلم.\n(^٢) برقم (١٧٧٠) باب: التجارة أيام الموسم.","vol":"14","page":12},{"text":"الشرح: لما فرغ البخاري ﵀ من بيان العبادات المقصود بها التحصيل الأخروي شرع في بيان المعاملات المقصود بها التحصيل الدنيوي، فقدم العبادات لاهتمامها، ثم ثنى بالمعاملات؛ لأنها ضرورية، وأخَّر النكاح؛ لأن شهوته متأخرة عن الأكل ونحوه، وأخَّر الجنايات والمخاصمات؛ لأن وقوع ذَلِكَ في الغالب إنما هو بعد الفراغ من شهوة الفرج والبطن. وأغرب ابن بطال فذكر هنا الجهاد (^١)، وأخَّر البيوع إلى أن فرغ من الأيمان والنذور (^٢)، ولا أدري لم فعل ذَلِكَ، وقد أسلفنا أنه قدم الصوم عَلَى الحج أيضًا (^٣)، وجمع البيوع باعتبار أنواعه، وغيره أفرده تبركًا بلفظ القران، وهو في اللغة: مقابلة شيء بشيء ويسمى شراءً أيضًا، قَال تعالى: ﴿وَشَرَوْهُ بِثَمَنٍ بَخْسٍ﴾ [يوسف: ٢٠] ويسمى كل واحد من المتبايعين بائعًا ومشتريًا. وسيأتي حديث \"المتبايعان بالخيار ما لم يتفرقا\" (^٤).\nوقول\" إبراهيم في باب: لا يشترِ حاضر لباد (^٥): فيه عن العرب، وهو في الشرع: مقابلة مال بمال ونحوه، وبعته وأبعته بمعنى، وكذا باع وأباع، قيل: سمي بيعًا؛ لأن البائع يمد باعه إلى المشتري حالة العقد\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٥.\n(^٢) \"شرح ابن بطال\" ٦/ ١٨٩.\n(^٣) وقع شرح كتاب الصوم في \"شرح ابن بطال\" في ٤/ ٥، وبعده كتاب الحج ٤/ ١٨٥.\nوانظر: \"عمدة القاري\" ٩/ ٢٣٧ ففيه توجيه لصنيع ابن بطال.\n(^٤) سيأتي برقم (٢١١٠) باب: البيعان بالخيار، ورواه مسلم (١٥٣٢) كتاب: البيوع، باب: الصدقة في البيع والبيان، من حديث حكيم بن حزام.\nويأتي أيضًا برقم (١٢١١)، ورواه مسلم (١٥٣١) باب: ثبوت خيار المجلس للمتبايعين من حديث ابن عمر.\n(^٥) يأتي قبل حديث (٢١٦٠).","vol":"14","page":13},{"text":"غالبًا، وغلط قائله؛ لأن المصادر غير مشتقة، ولأن البيع من ذوات الياء، والباع من ذوات الواو.\nثم استفتحه بقوله تعالى؛ ﴿وَأَحَلَّ اللهُ البَيْعَ﴾ [البقرة؛ ٢٧٥] ولم يذكر الواو فيما رأيناه من أصوله، وأصح أقوال الشافعي؛ أنها عامة مخصوصة؛ وهو بناء عَلَى أن المفرد المعرف بـ (ال) يعم، وهو ما عليه الأكثرون.\nوبقوله؛ ﴿إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ﴾ [البقرة؛ ٢٨٢] أي؛ متجر فيه حاضر من العروض وغيرها مما يتقابض، وهو معنى ﴿تُدِيُرونَهَا بَينَكُم﴾ وذلك أن ما يخاف من الفساد والتأجيل يؤمن في البيع يدًا بيد، وذلك قوله: ﴿فَلَيسَ عَلَيكم جُنَاحُ أَلَّا تَكتُبُوهَا﴾ [البقرة؛ ٢٨٢].\nوالاية الثالثة: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾ [الجمعة: ١٠] إلى آخر السورة، هي مدنية بإجماع.\nوقوله: ﴿فَانْتَشِرُوا﴾؛ جماعة أهل العلم عَلَى أنه إباحة بعد حظر، وقيل: هو أمر عَلَى بابه. وقال الداودي: هو على الإباحة لمن له كفاف أو لا يطيق التكسب، وفرضٌ عَلَى من لا شيء له ويطيق التكسب. وقال غيره: من يعطف عليه بسؤال أو غيره ليس طلب الكفاف عليه بفريضة.\n﴿وَابتَغُواْ مِن فَضلِ اللهِ﴾ أي: اطلبوا، وفي الحديث: \"ليس لطلب الدنيا ولكن من عيادةٍ، وحضور جنازة، وزيارة أخ في الله\" (^١)، أو البيع والشراء، أو العمل يوم السبت.\n_________\n(^١) رواه الطبري ١٢/ ٩٧ (٣٤١٣٣) عن أنس.","vol":"14","page":14},{"text":"﴿وَاذْكُرُوا اللَّهَ كَثِيرًا﴾ أي: عَلَى كل حال، و(لعل) من الله واجب.\nوالفلاح: الفوز والبقاء. واللهو: الطبل.\nهو دحية الكلبي وافى بتجارته (^١)، وقيل: كانوا في مجاعة وكان الطعام إذا جاءوا به ضرب الطبل، وقيل: الغناء. وقيل: اللعب.\n﴿انفَضُّواْ إِلَيها﴾ [الجمعة: ١١] في الكلام حذف: إن كان لهوًا انفضوا إليه، أو تجارة إليها، كقولك: نحن بما عندنا وأنت بما عندك راضٍ، والرأي مختلف، وأعاد الضمير عَلَى التجارة؛ لأنها المقصود لا اللهو.\n﴿وَتَرَكُوكَ قَائِمًا﴾ [الجمعة: ١١]، أي: في خطبتك ومعه اثنا عشر رجلًا (^٢)، منهم: أبو بكر، وعمر (^٣)، أو ثمانية (^٤).\nقال الحسن: قَالَ رسول الله - ﷺ -: \"لو تبع آخرهم أولهم اضطرم الوادي نارًا عليهم\" (^٥).\n﴿قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ﴾ [الجمعة: ١١] أي: ما عنده من الثواب والأجر خير من ذَلِكَ لمن جلس واستمع الخطبة.\n﴿وَاللَّهُ خَيْرُ الرَّازِقِينَ﴾ [الجمعة: ١١] فارغبوا إليه في سعتها.\nواستفتحه أيضا بقوله تعالى: (﴿إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ﴾) [النساء: ٢٩] أي: فليست من الباطل؛ لأنه بحق، والباطل\n_________\n(^١) راجع تفصيل هذِه المسألة في شرح حديث (٩٣٦).\n(^٢) سلف برقم (٩٣٦) ويأتي برقم (٢٠٥٨، ٢٠٦٤، ٤٨٩٩)، ورواه مسلم (٨٦٣/ ٣٦ - ٣٧).\n(^٣) رواه مسلم (٨٦٣/ ٣٨).\n(^٤) ذكر ذلك الفراء في \"معاني القرآن\" ٣/ ١٥٧، ونقله البغوي في \"معالم التنزيل\" ٨/ ١٢٤ عن ابن عباس من رواية الكلبي.\n(^٥) تقدم تخريجه في شرح حديث (٩٣٦) فليراجع.","vol":"14","page":15},{"text":"بغير حق، وكذا ما كان من هبة أو صدقة ونحوهما، وهذا استثناء منقطع بالإجماع، أي: لكن لكم أكلها تجارة عن تراض منكم، وخص الأكل بالنهي؛ تنبيهًا عَلَى غيره؛ لكونه معظم المقصود من المال، كما قَالَ: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى﴾ [النساء: ١٠] و﴿الَّذِينَ يَأْكُلُونَ الرِّبَا﴾ [البقرة: ٢٧٥]. وقام الإجماع عَلَى أن التصرف في المال بالحرام باطل حرام، سواء كان أكلًا أو بيعًا أو هبة أو غير ذلك.\nوالباطل: اسم جامع لكل ما لا يحل في الشرع كالزنا (^١)، والغصب والسرقة، والجناية، وكل محرم ورد الشرع به.\nوفي ﴿تِجَارَةً﴾ قراءتان: الرفع عَلَى أن تكون تامة، والنصب عَلَى تقدير: إلا أن يكون المأكول تجارة، أو إلا أن تكون الأموال أموال تجارةٍ فحذف المضاف (^٢).\nقَالَ الواحدي: الأجود الرفع: لأنه أدل عَلَى انقطاع الاستثناء؛ ولأنه لا يحتاج إلى إضمار.\nو﴿عَن تَرَاضٍ مِنكُم﴾ [النساء: ٢٩] يرضى كل واحد منهما بما في يده، قَالَ أكثر المفسرين: هو أن يخير كل واحد من البائعين صاحبه بعد عقد البيع عن تراضٍ، والخيار بعد الصفقة.\nثم الآيات التي ذكرها الإمام البخاري ظاهرة في إباحة التجارة، إلا قوله: ﴿وَإِذَا رَأَوْا تِجَارَةً﴾ فإنها عتب عليها، وهي أدخل في النهي منها في الإباحة لها، لكن مفهوم النهي عن تركه قائمًا اهتمامًا أنها\n_________\n(^١) في (م): (كالربا).\n(^٢) انظر: \"الحجة للقراء السبعة\" ٢/ ١٥١ - ١٥٢، و\"الكشف عن وجوه القراءات السبع\" ١/ ٣٨٦.","vol":"14","page":16},{"text":"تشعر أنها لو خلت من المعارض الراجح لم تدخل في العتب، بل كانت حينئذٍ مباحة، وفي \"صحيح الحاكم\" من حديث عمرو بن تغلب مرفوعًا: \"إن من أشراط الساعة أن تظهر الفتن وتفشوَ التجارة\" ثم قَالَ: صحيح عَلَى شرط الشيخين (^١).\nوفيه: -عَلَى شرطهما- من حديث ابن مسعود مرفوعًا: \"إياكم وهيشات الأسواق\" (^٢) وكأن النهي محمول عَلَى أن يجعلها ديدنه فيشتغل بها عن المهمات.\nإذا تقرر ذَلِكَ كله: فقد أباح الله تعالى التجارة في كتابه وأمر بالابتغاء من فضله، وكان أفاضل الصحابة يتجرون ويحترفون طلب المعاش، وقد نهى العلماء والحكماء عن أن يكون الرجل لا حرفة له ولا صناعة؛ خشية أن يحتاج إلى الناس فيذل لهم، وقد روي عن لقمان أنه قَالَ لابنه: يا بني خذ من الدنيا بلاغك، وأنفق من كسبك لآخرتك، ولا ترفض الدنيا كل الرفض فتكون عيالًا، وعلى أعناق الرجال كلالًا.\n_________\n(^١) \"المستدرك\" ٢/ ٧.\nورواه أيضًا النسائي ٧/ ٢٤٤، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٢٨٤ (١٦٦٤)، والخطابي في \"غريب الحديث\" ١/ ٤٠٥.\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه، وإسناده على شرطهما صحيح، إلا أن عمرو بن تغلب ليس له راو غير الحسن.\nوانظر: \"الصحيحة\" (٢٧٦٧).\n(^٢) قلت: رواه مسلم (٤٣٢/ ١٢٣) كتاب: الصلاة، باب: تسوية الصفوف ..\nورواه الحاكم- كما ذكر المصنف ٢/ ٨ قال: هذا حديث صحيح على شرط الشيخين ولم يخرجه البخاري.\nففي كلام الحاكم إشارة إلى أن مسلم قد أخرج الحديث، والله أعلم.","vol":"14","page":17},{"text":"وروي عن حماد بن زيد أنه قَالَ: كنت عند الأوزاعي فحدثه شيخ كان عنده أن عيسى - ﷺ - قَالَ: إن الله يحب العبد يتعلم المهنة يستغني بها عن الناس، وإن الله تعالى يبغض العبد يتعلم العلم يتخذه مهنة.\nوقال أبو قلابة لأيوب السختياني: يا أيوب الزم السوق فإن الغنى من العافية. وقد أسلفنا قريبًا ما يخالف ذَلِكَ وتأويله.\nإذا علمت ذَلِكَ:\nفالحديث الأول: فيه ابن المسيَّب بفتح الياء، وكسرها. قَالَ علي بن المديني: أهل المدينة عَلَى الثاني، وأهل الكوفة عَلَى الأول (^١). ويشغلهم: بفتح الياء. والسفق بالسين، كذا وقع في بعض روايات أبي الحسن، وفي بعضها ورواية أبي ذر بالصاد (^٢)، قَالَ الخليل: كل صاد قبل القاف، وكل سين تجيء بعد القاف فللعرب فيها لغتان: سين وصاد، لا يبالون اتصلت أو انفصلت بعد أن يكونا في كلمة، إلا أن الصاد في بعض أحسن، والسين في بعض أحسن (^٣)، وموضع التبويب قوله: (سفق بالأسواق)، وأراد بالصفق: صفق الأكف عند البيع، كانوا إذا تبايعوا تصافقوا بالأكف علامة عَلَى انبرام البيع، وذلك لأن الأملاك إنما تضاف إلى الأيدي والقبض بها يقع، فإذا تصافقت الأكف استقرت كل يد منها عَلَى ما اشترت.\nوقوله: (وَكُنْتُ امْرَأً مِسْكِينًا) فيه: ذكر ما كانوا عليه من المسكنة عَلَى غير الشكوى.\n_________\n(^١) تقدم ضبط اسمه والتعريف به في شرح حديث (٢٦) فلينظر.\n(^٢) انظر: \"الفتح\" ٤/ ٢٨٩.\n(^٣) \"العين\" ١/ ١٢٩.","vol":"14","page":18},{"text":"وفيه: ذكر لزومه رسول الله - ﷺ -.\nوقوله: (وَكَانَ يَشْغَلُ إِخْوَتِي مِنَ الأَنْصَارِ عَمَلُ أَمْوَالِهِمْ). قَالَ الداودي: إنما أصلحوها؛ للنهي عن إضاعة المال، وشغل: ثلاثي.\nقَالَ ابن فارس: لا يكادون يقولون: أشغل وهو غير جائز (^١).\nوقوله: (أَعِي حِينَ يَنْسَوْنَ) أي: أحفظ.\nوقوله: (فَبَسَطْتُ نَمِرَةً عَلَيَّ) قَالَ ثعلب: النمرة: ثوب مخطط تلبسه العجوز. وقال ابن فارس: هي كساء ملون (^٢). وقال القتبي: هي بردة تلبسها الإماء، وجمعها نمرات ونمار.\nقَالَ الهروي: هو إزار من صوف، وقال القزاز: هي دراعة تلبس أو تجعل عَلَى الرأس، فيها سواد وبياض. وجزم ابن بطال بأنه: ثوب مخمل من وبرٍ أو صوف (^٣).\nوقوله: (فَمَا نَسِيتُ مِنْ مَقَالَةِ النبي - ﷺ - تِلْكَ مِنْ شَئ)، يريد ما بعد ذَلِكَ.\nوفيه: جواز نسيانه لما قبله.\nوفي الحديث الثاني: مؤاخاة النبي - ﷺ - بين أصحابه.\nوفيه: مواساة النبي - ﷺ - الأنصار، وقد مدحهم الله تعالى في كتابه فقال: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [الحشر: ٩] وكان هذا القول قبل أن يسأل رسول الله - ﷺ - الأنصار أن يكفوا المهاجرين العمل، ويعطوهم نصف الثمرة (^٤).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٥٠٦.\n(^٢) \"مجمل اللغة\" ٤/ ٨٨٥\n(^٣) \"شرح ابن بطال\" ٣/ ٣٣٤.\n(^٤) انظر ما سيأتي برقم (٢٣٢٥).","vol":"14","page":19},{"text":"وفيه: تعفف عبد الرحمن عن أخذ ما يجوز، وكان مجيدًا في التجارة، قيل: كان يشتري الجمال فيبيعها ويربح أرسانها، ومات عن مال جسيم.\nوقينقاع -مثلث النون أعني: بضم النون وفتحها وكسرها- قَالَ ابن التين: ضبط في أكثر نسخ أبي الحسن بكسر النون، وكذا سمعته، وفي بعضها بضمها، ولم يذكر الفتح، وهو: شعب من يهود المدينة أضيفت إليهم السوق، وينصرف عَلَى إرادة الحي ولا ينصرف عَلَى إرادة القبيلة، وهم أول يهود نقضوا ما بينهم وبين رسول الله - ﷺ -، وحاربوا فيما بين بدر وأحد، فحاصرهم حَتَّى نزلوا عَلَى حكمه (^١).\nوأثر الصفرة المذكورة هو الوضر -بالضاد والراء- في الرواية الأخرى (^٢)، وهو التلطخ بخلوق أو طيب له لون.\nقَالَ أبو عبد الملك: كانت الأنصار إذا دخل الزوج بزوجته كسته ثوبًا مصبوغًا بصفرة يعرف بأنه عروس. وقال الداودي: فيه ما يصيب العروس من خلوق الزوجة. قلت: وهذا هو الظاهر (^٣).\nوفيه: سؤال رسول الله - ﷺ - أصحابه عن أحوالهم وكم مقدار صداقهم.\nوقوله: (زِنَةَ نَوَاةٍ مِنْ ذَهَبٍ أَوْ نَوَاةً مِنْ ذَهَبٍ). النواة: خمسة دراهم قاله لوين وغيره، وقيل: إنه وهم. قَالَ أبو عبيد: كان بعض الناس يقول\n_________\n(^١) انظر ما سيأتي برقم (٤٠٢٨)، ورواه مسلم (١٧٦٦).\nوانظر الخبر في: \"تاريخ الإسلام\" ٢/ ١٤٥ - ١٤٨ و\"البداية والنهاية\" ٤/ ٣٧٦ - ٣٧٧.\n(^٢) حديث (٢٠٤٩).\n(^٣) ورد في هامش (م) ما نصه: وصححه النووي.","vol":"14","page":20},{"text":"لم يكن ثم ذهب، وإنما هي خمسة دراهم تسمى نواة كما سميت الأربعون أوقية والعشرون نشًّا (^١). وقال الأزهري: لفظ الحديث يدل عَلَى أنه تزوجها عَلَى ذهب قيمته خمسة دراهم، ألا تراه قَالَ: نواة من ذهب، ولست أدري لم أنكره أبو عبيد (^٢)؟ وقال أبو عبد الملك: زنة نواة من ذهب، مثل ثمن دينار أو سدس دينار، وعوضه خمسة دراهم من الفضة وقال الخطابي: هي زنة خمسة دراهم ذهبًا كان أو فضة (^٣)، وعن أحمد: زنة ثلاثة دراهم، زاد الترمذي عنه: وثلث (^٤). وقيل: وزن نواة التمر من ذهب. وقيل: ربع دينار.\nوقوله: (\"أَوْلمْ وَلَوْ بِشَاهٍ\") أخذ بظاهره الشافعي في أحد قوليه وأحمد وقالا: الوليمة واجبة، وبه قَالَ داود. وقال مالك والشافعي في أظهر قوليه: إنها مستحبة وحملاه عَلَى الاستحباب. ووقتها بعد الدخول، وقيل: عند العقد. وعن ابن حبيب (^٥): الاستحباب فيهما (^٦). وظاهر الحديث بعد الدخول.\nقَالَ أبو عبد الملك: والمعروف أنها عنده، ولعله إذ ذاك لما فاته كالقضاء. وقال ابن الجلاب: الوليمة تكون عند الدخول (^٧).\n_________\n(^١) \"غريب الحديث\" ١/ ٣١٠.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٦٨٣. مادة: نوى.\n(^٣) \"أعلام الحديث\" ٢/ ٩٩٥.\n(^٤) \"سنن الترمذي\" ٣/ ٣٩٤.\n(^٥) ورد في الهامش: عمر بن حبيب ولاه الرشيد قضاء البصرة ثم قضاء الشرقية ببغداد.\n(^٦) انظر هذِه المسألة في: \"المنتقى\" ٣/ ٣٤٨، \"البيان\" ٩/ ٤٨١، \"المغني\" ١٠/ ١٩٢، و\"المحلى\" ٩/ ٤٥٠.\n(^٧) ورد في الهامش: كما في وليمة صفية ﵂.","vol":"14","page":21},{"text":"وفيه: أن العيش بالتجارة والصناعات أولى بنزاهة الأخلاق من العيش بالصدقات والهبات.\nثم اعلم أن هذا الحديث رواه البخاري هنا عن عبد العزيز، عن إبراهيم بن سعد، عن أبيه، عن جده: قَالَ عبد الرحمن: لما قدمنا المدينة. وذكره في فضائل الأنصار عن إسماعيل بن عبد الله، عن إبراهيم بن سعد، عن أبيه، عن جده قَالَ: لما قدموا المدينة (^١). (وظاهره) (^٢) الإرسال؛ لأنه إن كان الضمير في جده يعود إلى إبراهيم ابن سعد بن إبراهيم بن عبد الرحمن (^٣)، فيكون الجد فيه إبراهيم بن عبد الرحمن، وإبراهيم لم يشهد أمر المؤاخاة؛ لأنه توفي بعد التسعين قطعًا عن خمس وسبعين سنة. وقيل: إنه ولد في حياته، ولا تصح له رواية عنه. وأمر المؤاخاة كان حين الهجرة (^٤)، وإن عاد إلى جد\n_________\n(^١) سيأتي برقم (٣٧٨٠) باب: إخاء النبي - ﷺ - بين المهاجرين والأنصار.\n(^٢) ورد في الأصل أسفلها: ظاهر الطريق الثانية.\n(^٣) تقدمت ترجمته في شرح حديث (٢٣)، وتقدمت ترجمة أبيه سعد بن إبراهيم في شرح حديث (١٨٢).\n(^٤) نقل ابن سعد في \"طبقاته\" ٥/ ٥٦ عن الواقدي قال: توفي إبراهيم بن عبد الرحمن سنة ست وسبعين، وهو ابن خمس وسبعين سنة! وقال المزي في \"تهذيب الكمال\" ٢/ ١٣٥: توفي سنة ست، وقيل: سنة خمس وتسعين، وهو ابن خمس وسبعين.\nوقال الذهبي في \"الكاشف\" (١٦٥): توفي ٩٦. وكذا قال في \"السير\" ٤/ ٢٩٢ وزاد: عن سن عالية، ويحتمل أنه ولد في حياة النبي - ﷺ -. وقال الحافظ في \"التهذيب\" ١/ ٧٤ متعقبًا المزي في تقدير سنه بـ (٧٥) سنة: في هذا التقدير في سنه نظر، فإن جماعة من الأئمة ذكروه في الصحابة، منهم أبو نعيم وابن إسحاق وابن منده. انظر: \"معرفة الصحابة\" ١/ ٢١٢ (٧٦)، و\"الاستيعاب\" ١/ ١٥٨ (٢)، و\"أسد الغابة\" ١/ ٥٣ (١٣)، و\"الإنابة إلى معرفة المختلف فيهم من الصحابة\" ١/ ٤٢ (٢)، و\"الإصابة\"١/ ٩٥ (٤٠٤).\nوقال الحافظ في \"التقريب\" (٢٠٦) قيل: له رؤية.","vol":"14","page":22},{"text":"سعد بن إبراهيم، فيكون عَلَى هذا سعد روى عن جده عبد الرحمن بن عوف، وهذا لا يصح؛ لأن عبد الرحمن توفي سنة اثنتين وثلاثين، ومات سعد سنة ست وعشرين ومائة (^١) عن ثلاث وسبعين سنة (^٢)، ولكن الحديث المذكور هنا متصل؛ لأن إبراهيم قَالَ فيه: قَالَ عبد الرحمن ابن عوف.\nيوضح ذَلِكَ رواية أبي نعيم لما قَالَ عن جده، عن عبد الرحمن بن عوف قَالَ: لما قدمنا المدينة .. الحديث (^٣).\n_________\n(^١) ورد بهامش الأصل ما نصه: في \"الكاشف\" سنة ٢٥ مجزوم به وفي \"الوفيات\" له: سنة ٢٧.\n(^٢) لا خلاف أن عبد الرحمن بن عوف توفي سنة اثنتين وثلاثين، كما ذكر المصنف، أو إحدى وثلاثين.\nوانظر ترجمته في: \"الاستيعاب\" ٢/ ٣٨٦ (١٤٥٥)، و\"أسد الغابة\" ٣/ ٤٨٠ (٣٣٦٤)، و\"تهذيب الكمال\" ١٧/ ٣٢٤ (٣٩٢٣)، و\"سير أعلام النبلاء\" ١/ ٦٨ (٤)، و\"الإصابة\" ٢/ ٤١٦ (٥١٧٩).\nوأما سعد بن إبراهيم فاختلف في وفاته اختلافًا يسيرًا، فقال المزي: قال ابنه إبراهيم بن سعد وغير واحد: مات سنة خمس وعشرين ومائة، وقال يعقوب بن إبراهيم: مات سنة ست وعشرين، وقال مرة: سنة سبع وعشرين، وهو ابن اثنتين وسبعين، وقال خليفة بن خياط وغير واحد: مات سنة سبع وعشرين، وقال في موضع: سنة ثمان وعشرين ومائة. انظر: \"تهذيب الكمال\" ١٠/ ٢٤٦.\nقلت: وعلى كل فلا يمكن أن يروي عن جده عبد الرحمن بحال؛ فبين وفاة عبد الرحمن بن عوف ومولد سعد بن إبراهيم ما يزيد عن عشرين سنة.\nوأيضًا في ترجمة عبد الرحمن بن عوف من \"تهذيب الكمال\" ١٧/ ٣٢٤ (٣٩٢٣) لم يذكر في الرواة عنه سعد بن إبراهيم، وكذا في ترجمة سعد ١٠/ ٢٤٠ (٢١٩٩) لم يذكر في الراوي عنهم جده عبد الرحمن، وإنما ذكر أنه يروي عن أبيه إبراهيم بن عبد الرحمن.\n(^٣) انظر زيادة بيان لذلك في: \"الفتح\" ٤/ ٢٨٩، ٧/ ١١٣، و\"عمدة القاري\" ٩/ ٢٤١ - ٢٤٢، ١٣/ ٣٣٣، و\"منحة الباري\" ٤/ ٤٨١، ٧/ ٩٨.","vol":"14","page":23},{"text":"وكذا ذكره الطرقي وأصحاب الأطراف، وقد أخرجه مسلم أيضًا من حديث أنس، عن ابن عوف (^١)، وكذا هو في \"الموطأ\": عن حميد، عن أنس، أن ابن عوف (^٢). وقال الدارقطني: أسنده روح بن عبادة فقال: عن مالك، عن حميد، عن أنس، عن ابن عوف، وتفرد به.\nوأما حديث أنس فقوله في سعد: (وكان ذا غنًى) -هو مقصور- أي: المال، وكانوا يستكثرون منه للمواساة، ونعم الغبط عليه. والأقط: من اللبن معروف.\nتنبيهات:\nأحدها: هذِه المؤاخاة ذكرها ابن إسحاق في أول سنة من سني الهجرة بين المهاجرين والأنصار (^٣)، ولها سببان:\nأحدهما: أنه أجراهم عَلَى ما كانوا ألفوا في الجاهلية من الحلف، فإنهم كانوا يتوارثون به. قَالَ - ﷺ -: \"لا حِلْفَ في الإسلام\" (^٤) وأثبت المؤاخاة؛ لأن الإنسان إذا فطم مما ألفه علل بجنسه.\nثانيهما: أن المهاجرين قدموا محتاجين إلى المال وإلى المنزل فنزلوا عَلَى الأنصار، فأكدوا هذِه المخالطة بالمؤاخاة، ولم يكن بعد بدر مؤاخاة؛ لأن الغنائم استغني بها.\nوالمؤاخاة: مفاعلة من الأخوة، ومعناها: أن يتعاقد الرجلان عَلَى التناصر والمواساة حَتَّى يصيرا كالأخوين نسبًا كما قَالَ أنس. وقالوا: إن\n_________\n(^١) مسلم (١٤٢٧).\n(^٢) \"الموطأ\" ص ٣٣٧. رواية يحيى.\n(^٣) انظر: \"سيرة ابن هشام\" ٢/ ١٢٣ - ١٢٨.\n(^٤) رواه مسلم (٢٥٣٠) كتاب: فضائل الصحابة، باب: مؤاخاة النبي - ﷺ - بين أصحابه ﵃. عن جبير بن مطعم.","vol":"14","page":24},{"text":"رسول الله - ﷺ - آخى بين الصحابة مرتين: مرة بمكة قبل الهجرة، والأخرى بعدها، ذكره القرطبي (^١).\nوقال ابن عبد البر: والصحيح في المؤاخاة في المدينة بعد بنائه المسجد، فكانوا يتوارثون بذلك دون القرابات حَتَّى نزلت ﴿وَأُولُو الْأَرْحَامِ﴾ الآية [الأنفال: ٧٥]. وقيل: كان قبل ذَلِكَ والمسجد يبنى (^٢). وقيل: بعد قدومه المدينة بخمسة أشهر. وفي \"تاريخ ابن أبي خيثمة\" عن زيد بن أبي أوفى أنها كانت في المسجد، وكانوا مائة: خمسون من الأنصار، وخمسون من المهاجرين.\nثانيها: المرأة التي تزوجها عبد الرحمن بن عوف هي ابنة أبي الحيسر (أنس) (^٣) بن رافع بن امرئ القيس بن زيد بن عبد الأشهل (^٤). قَالَ الزبير: ولدت له القاسم وأبا عثمان عبد الله بن عبد الرحمن بن عوف (^٥).\n_________\n(^١) \"المفهم\" ٦/ ٤٨٣.\n(^٢) الدرر في اختصار المغازي والسير\" ص ٨٨ - ٨٩.\n(^٣) في الأصول: (أنيس) والصواب ما أثبتناه -كما سيأتي في مصادر الترجمة.\n(^٤) ورد في هامش الأصل ما نصه: كونها ابنة أنيس ذكره ابن عبد البر.\n(^٥) روي أنه لما قدم أبو الحيسر، أنس بن رافع مكة ومعه فتية من بني عبد الأشهل، فيهم إياس بن معاذ يلتمسون الحلف من قريش على قومهم من الخزرج، سمع بهم رسول الله - ﷺ - .. الحديث.\nرواه أبو نعيم الحافظ في \"معرفة الصحابة\" ١/ ٢٤٤ (٨٣٩) في ترجمة أنس بن رافع (٩٩)، وفي ١/ ٢٩٣ - ٢٩٤ (٩٥٤) في ترجمة إياس بن معاذ الأشهلي (١٦٢) ووقع في الموضعين: (أبو الحيسم) وهو خطأ، وإنما هو: (أبو الحيسر). وذكره ابن عبد البر في \"الاستيعاب\" ١/ ٢١٣ في ترجمة إياس بن معاذ (١٢٣)، وكذا ابن الأثير في \"أسد الغابة\" ١/ ١٤٧ ترجمة أنس بن رافع (٢٤٨) ورواه بإسناده في ١/ ١٨٦ ترجمة إياس بن معاذ (٣٤٧)، وذكره الحافظ في \"الإصابة\" =","vol":"14","page":25},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١/ ٩٠ - ٩١ ترجمة إياس بن معاذ (٣٨٧) بإسناد ابن إسحاق في \"مغازيه\"، وذكره في ١/ ١٣٢ ترجمة أنس بن رافع (٥٦٢) مختصرًا ووقع في هذا الموضع: (أبو الجيش) وببدو أنه تصحيف وذكره الحافظ مغلطاي في \"الإنابة\" ١/ ٩٣ ترجمة أنس بن رافع (٦٤) وعزاه للأصبهانيين يقصد أبا نعيم وابن منده- وقال: وفيه نظر من حيث إن الاصطلاح؛ إذا قيل في رجل قدم على سيدنا رسول الله - ﷺ - إنما يكون قدم مسلمًا وقد ذكر ابن إسحاق أن أبا الحيسر إنما قدم مكة ليطلب الحلف من قريش، فجاءه النبي - ﷺ - فعرض عليه الإسلام، ولم يذكر له إسلامًا. أهـ.\nوأبو الحيسر هذا لا خلاف أن اسمه: أنس بن رافع، كما ذكره المصنف، وهو ما جزم به أبو نعيم في الموضعين المذكورين آنفًا، وكذا ابن عبد البر في الموضع المذكور، وفي ترجمة ابنه الحارث بن أنس الأشهلي ١/ ٣٤٦ (٣٩٦)، وابن الأثير في الموضعين المذكورين آنفًا، وأيضًا في ترجمة الحارث بن أنس ١/ ٣٧٨ (٨٤٥)، وترجمة شريك ابن أبي الحيسر ٢/ ٥٢٢ (٢٤٣٣)، والحافظ في الموضعين المذكورين آنفًا وأيضًا في ترجمة شريك ٢/ ١٤٩ (٣٨٩٦) ووقع فيه: شريك بن أبي الحيسر بن أنس -فيبدو والله أعلم أن (بن) الثانية زائدة- وأيضًا في ترجمة: أبو الحيسر ٤/ ٤٩ (٣٢٥).\nوأما ابنته التي تزوجها عبد الرحمن بن عوف فاسمها: أم إياس بنت أبي الحيسر، أو: بنت أنس بن رافع.\nوترجم لها الحافظ في \"الإصابة\" ٤/ ٤٣١ - ٤٣٢ (١١٤٣) فقال: أم إياس بنت أنس بن رافع بن امرئ القيس بن زيد بن عبد الأشهل الأنصارية، ثم نقل كلامًا عن ابن سعد.\nنصه في \"الطبقات الكبرى\" ٨/ ٣١٧: أم إياس بنت أنس بن رافع .. تزوجت أبا سعد بن طلحة بن أبي طلحة، وأسلمت أم إياس وبايعت رسول - ﷺ -.\nفقول ابن سعد هنا أنها تزوجت أبا سعد بن طلحة، لا ينافي أنها تزوجت عبد الرحمن بن عوف؛ لأنه قال: وأسلمت أم إياس ..، فلعل أبا طلحة هذا توفي عنها، ثم تزوجها عبد الرحمن بن عوف بعدما أسلمت، أو أنه طلقها قبل أو بعدما أسلمت وتزوجها عبد الرحمن، والله أعلم.","vol":"14","page":26},{"text":"ثالثها: إن قلتَ: جاء النهي عن التزعفر فكيف الجمع بينه وبين أثر الصفرة والوضر؟\nقلتُ: من أوجه: أنه كان يسيرًا فلم ينكره.\nثانيها: أن ذَلِكَ علق من ثوبها من غير قصد.\nثالثها: أنه كان في أول الإسلام أن من تزوج لبس ثوبًا مصبوغًا لسروره وزواجه، وقيل: كانت المرأة تكسوه إياه- وقد سلف. وقيل: إن هذا غير معروف. وقيل: إنه كان يفعل ذَلِكَ ليعان عَلَى الوليمة.\nرابعها: قاله أبو عبيد: كانوا يرخصون في ذَلِكَ للشاب أيام عرسه (^١).\nخامسها: أنه يحتمل أن ذَلِكَ كان في ثوبه دون بدنه. ومذهب مالك جوازه (^٢) - حكاه عن علماء بلده. وقال الشافعي وأبو حنيفة: لا يجوز ذَلِكَ للرجال (^٣).\nرابعها: ذكر الصفرة في الحديث؛ لأنها أحسن الألوان كما قاله ابن عباس، قَالَ تعالى: ﴿فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ﴾ [البقرة: ٦٩] قَالَ: فقرن السرور بالصفرة. ولما سئل عبد الله عن الصبغ بها قَالَ: رأيت\nرسول الله - ﷺ - يصبغ بها فأنا أصبغ بها (^٤).\nخامسها: قوله: (\"مَهْيَمْ؟ \") هو بفتح الميم وسكون الهاء ثم ياء مثناة تحت، ثم ميم، وهي كلمة يمانية أي: ما شانك؟\n_________\n(^١) \"غريب الحديث\" ١/ ٣١١.\n(^٢) انظر: \"المنتقى\" ٧/ ٢٢١.\n(^٣) \"تبيين الحقائق\" ٦/ ٢٢٩، \"المجموع\" ٤/ ٣٢٧.\n(^٤) سلف برقم (١٦٦) كتاب: الوضوء، باب: غسل الرجلين في النعلين ولا يمسح على النعلين.","vol":"14","page":27},{"text":"سادسها: ذكر البخاري هذا الحديث في النكاح، في باب: كيف يدعى للمتزوج (^١). لقوله: (بَارَكَ اللهُ لَكَ) فيه رد عَلَى ما كانت العرب تقوله: بالرفاء والبنين. ولما قيل ذَلِكَ لعقيل بن أبي طالب قَالَ: لا تقولوا هكذا ولكن قولوا كما قَالَ النبي - ﷺ -: \"بارك الله لك وبارك عليك\" أخرجه النسائي (^٢).\n_________\n(^١) يأتي برقم (٥١٥٥).\n(^٢) \"المجتبى\" ٦/ ١٢٨، \"السنن الكبرى\" ٣/ ٣٣١ (٥٥٦١).\nورواه أيضًا ابن ماجه (١٩٠٦)، والطبراني ١٧ (٥١٦) من طريق أشعث.\nوأحمد ١/ ٢٠١، ٣/ ٤٥١، والدارمي ٣/ ١٣٨٩ - ١٣٩٠ (٢٢١٩)، والبزار في \"البحر الزخار\" ٦/ ١١٩ (٢١٧٢)، والطبراني ١٧/ ٥١٤، وفي \"الدعاء\" ٣/ ١٢٣٩ (٩٣٧)، والبيهقي ٧/ ١٤٨ من طريق يونس بن عبيد.\nوابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٢٧٩ - ٢٨٠ (٣٦٧)، والطبراني ١٧/ (٥١٧) من طريق علي بن زيد.\nوالطبراني ١٧ (٥١٥)، والحاكم في \"المستدرك\" ٣/ ٥٧٧ من طريق الحسن -وقع عند الطبراني: الحسين، ويبدو أنه تصحيف- بن دينار.\nوالطبراني ١٧ (٥١٢)، وفي \"الدعاء\" (٩٣٦) من طريق أبي هلال الراسبي. و١٧ (٥١٣)، وفي \"الدعاء\" (٩٣٧) من طريق أبي سعيد البصري. و١٧ (٥١٨) من طريق الربيع بن صبيح.\nسبعتهم عن الحسن قال: تزوج عقيل بن أبي طالب .. الحديث.\nوالحديث سكت عليه الحاكم. وقال البزار: هذا الحديث قد رواه غير واحد عن الحسن عن عقيل، ولا أحسب سمع الحسن من عقيل.\nوقال الحافظ في \"الفتح\" ٩/ ٢٢٢: أخرجه النسائي والطبراني من طريق أخرى عن الحسن، ورجاله ثقات إلا أن الحسن لم يسمع من عقيل فيما يقال. وتعقبه العلامة أحمد شاكر في \"تعليقه على المسند\" (١٧٣٩) فبعد أن قال: إسناده صحيح، قال: وهذِه دعوى لا دليل عليها، فالحسن سمع من صحابة أقدم من عقيل، فقد أثبتنا سماعه من عثمان، وصحة روايته عن علي. اهـ. وصححه الألباني في \"صحيح ابن ماجه\" (١٥٤٧). =","vol":"14","page":28},{"text":"وفي الترمذي -وقال: حسن صحيح- عن أبي هريرة أن رسول الله - ﷺ - كان إذا رفأ الإنسان -إذا تزوج- قَالَ: \"بارك الله لك وبارك عليك وجمع بينكما في خير\" (^١). وعن خالد بن معدان عن معاذ -ولم يسمع منه (^٢) - أنه - ﵇ - شهد إملاك رجل من الأنصار، فقال: \"عَلَى الألفة\n_________\n= والحديث رواه أحمد ١/ ٢٠١، ٣/ ٤٥١ من طريق إسماعيل بن عياش، عن سالم بن عبد الله، عن عبد الله بن محمد بن عقيل، قال: تزوج عقيل بن أبي طالب .. الحديث.\nقال العلامة أحمد شاكر (١٧٣٨): إسناده مشكل، لا أدري ما وجهه! ثم ذكر كلامًا نفيسًا فليراجع.\nوهذا الحديث سيذكره المصنف -﵀- في شرح حديث (٥١٥٥).\n(^١) الترمذي (١٠٩١).\nورواه أيضًا أبو داود (٢١٣٠)، وابن ماجه (١٩٠٥)، وأحمد ٢/ ٢٨١، وسعيد بن منصور في سننه ١/ ١٤٧ (٥٢٢)، والدارمي ٣/ ١٣٩١ (٢٢٢٠)، والنسائي في \"الكبرى\" ٦/ ٧٣ (١٠٠٨٩)، وابن حبان ٩/ ٣٥٩ (٤٠٥٢)، والطبراني في \"الدعاء\" (٩٣٨)، وابن السني في \"عمل اليوم والليلة\" (٦٠٤)، والحاكم ٢/ ١٨٣، والبيهقي في \"سننه\" ٧/ ١٤٨، وفي \"الدعوات الكبير\" ٢/ ٢٨٠ (٤٩٥) من طريق عبد العزيز بن محمد الدراوردي عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة.\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه، وكذا قال الإمام تقي الدين ابن دقيق العيد في \"الاقتراح\" ص ١١١ - ١١٢، والألباني في \"صحيح أبي داود\" (١٨٥٠).\nوصححه عبد الحق الإشبيلي في \"الأحكام الوسطى\" ٣/ ١٦٢، والمصنف في \"البدر المنير\" ٧/ ٥٣٤. وقواه الحافظ في \"الفتح\" ٩/ ٢٢٢.\nفائدة: قال المصنف -﵀-: معنى رفأ -بفتح الراء والفاء- دعاه وهنأه،\nوالرفاء -بالمد- هو الدعاء بالاتفاق وحسن الاجتماع، يقال للمتزوج: بالرفاء والبنين، وأصله من رف الثوب، وهو إصلاحه. اهـ \"البدر المنير\" ٧/ ٥٣٥.\n(^٢) في هامش الأصل: قاله البزار.","vol":"14","page":29},{"text":"والخير والطير الميمون والسعة في الرزق، بارك الله لكم\" (^١).\nسابعها: ظا\"ر قوله: (\"أَوْلمْ وَلَوْ بِشَاةٍ\") أنها أقل ما تتأدى به السنة.\nوفيه: دلالة عَلَى الإستكثار منها ما لم يرد إلى الرياء، قاله الداودي.\n_________\n(^١) رواه الطحاوي في \"شرح معاني الاثار\" ٣/ ٥٠، والطبراني في \"الكبير\" ٢٠ (١٩١)، وفي \"مسند الشاميين\" ١/ ٢٣٤ - ٢٣٥ (٤١٦)، وفي \"الدعاء\" (٩٣٥)، وأبو نعيم في \"الحلية\" ٥/ ٢١٥ - ٢١٦ و٦/ ٩٦، والبيهقي ٧/ ٢٨٨، وابن الجوزي في \"الموضوعات\" ٣/ ٥٨ (١٢٦٩) من طريق لمازة بن المغيرة، عن ثور بن يزيد، عن خالد بن معدان به.\nقال أبو نعيم في الموضع الأول: غريب من حديث خالد، تفرد به ثور. وقال في الموضع الثاني: غريب من حديث ثور لم نكتبه إلا من حديث حازم عن لمازة.\nوقال البيهقي: في إسناده مجاهيل وانقطاع. وقال ابن الجوزي ٣/ ٦٠ حازم ولمازة مجهولان.\nوقال الذهبي في \"المهذب\" ٦/ ٢٨٦٨: الآفة من لمازة ولا أعرفه بحال.\nوقال الهيثمي في \"المجمع\" ٤/ ٥٦: فيه: حازم مولى بني هاشم عن لمازة، وليس ابن زبار، هذا متأخر، ولم أجد من ترجمهما. وبقية رجاله ثقات. وكذا قال في ٤/ ٢٩٠.\nوقال الحافظ في \"الفتح\" ٩/ ٢٢٢: رواه الطبراني في \"الكبير\" بسند ضعيف.\nوالحديث رواه العقيلي في \"الضعفاء\" ١/ ١٤٢، والطبراني في \"الأوسط\" ١/ ٤٣ - ٤٤ (١١٨)، وابن الجوزي في \"الموضوعات\" (١٢٦٨) من طريق القاسم بن عمر العتكي قال: حدثنا بشر بن إبراهيم الأنصاري، عن الأوزاعي، عن مكحول، عن عروة بن الزبير، عن عائشة، قالت: حدثني معاذ بن جبل … الحديث.\nقال العقيلي: بشر بن إبراهيم حدث عن الأوزاعي بأحاديث موضوعة لا يتابع عليها.\nوقال ابن الجوزي: بشر بن إبراهيم هو المتهم به.\nوقال البيهقي: إسناده مجهول، ولا يثبت في هذا الباب شيء.\nوقال الذهبي في \"ميزان الاعتدال\" ١/ ٣١٣ عقب ذكر الحديث: هكذا فليكن الكذب. وقال الهيثمي ٤/ ٥٦، ٢٩٠: في إسناده بشر بن إبراهيم، وهو وضاع.\nوضعف الحافظ إسناده في \"الفتح\" ٩/ ٢٢٢.","vol":"14","page":30},{"text":"قَالَ القاضي: والإجماع أنه لا حد لقدرها المجزئ (^١). وقال الخطابي: الشاة للقادر عليها وإلا فلا حرج، قد أولم - ﷺ - على بعض نسائه بسويق وتمر (^٢).\nفرع: كرهت طائفة الوليمة أكثر من يومين. وعن مالك: أسبوعًا.\nثامنها: عكاظ ومَجنة -بفتح الميم- وذو المجاز أسواق في الجاهلية عند عرفات.\nوقراءة ابن عباس. في (مواسم الحج) كالتفسير، إذ لم يثبت بين اللوحين.\nخاتمة: في سرد الفوائد في حديث عبد الرحمن أنه لا بأس للشريف أن يتصرف في السوق بالبيع والشراء، ويتعفف بذلك عما يبذل له من المال وغيره، والأخذ بالشدة عَلَى نفسه في أمر معاشه، وأن العيش من الصناعات أولى بنزاهة الأخلاق من العيش من الهبات والصدقات وشبهها، وبركة التجارة والمؤاخاة عَلَى التعاون في أمر الله تعالى، وبذل المال لمن يؤاخي عليه.\nوفي حديث أبي هريرة الحرص عَلَى التعلم، وإيثار طلبه عَلَى طلب المال. وفضيلة ظاهرة لأبي هريرة، وأنه - ﷺ - خصه ببسط ردائه وضمه، فما نسي من مقالته تلك شيئًا. وقوله: (مِنْ مَسَاكِينِ الصُّفَّةِ) كان رئيسهم. والعرب تقول: صففت البيت وأصففته: جعلت له صفة -وهي السقيفة- أمامه. وأصحاب الصفة: الملازمون لمسجده - ﷺ -.\n_________\n(^١) \"إكمال المعلم\" ٤/ ٥٨٨.\n(^٢) \"أعلام الحديث\" ٢/ ٩٩٥.","vol":"14","page":31},{"text":"<span data-type='title' id=toc-1519>٢ - باب الحَلَالُ بَيِّنٌ وَالحَرَامُ بَيِّنٌ وَبَيْنَهُمَا مُشَبَّهَاتٌ </span>(^١)\n٢٠٥١ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنِ ابْنِ عَوْنٍ، عَنِ الشَّعْبِيِّ، سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ ﵁: سَمِعْتُ النَّبِيَّ - ﷺ -. حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ أَبِي فَرْوَةَ، عَنِ الشَّعْبِيِّ قَالَ: سَمِعْتُ النُّعْمَانَ، عَنِ النَّبِيِّ - ﷺ -. حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ أَبِي فَرْوَةَ، سَمِعْتُ الشَّعْبِيَّ سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ ﵄، عَنِ النَّبِيِّ - ﷺ -. حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِي فَرْوَةَ، عَنِ الشَّعْبِيِّ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الحَلَالُ بَيِّنٌ، وَالحَرَامُ بَيِّنٌ، وَبَيْنَهُمَا أُمُورٌ مُشْتَبِهَةٌ، فَمَنْ تَرَكَ مَا شُبِّهَ عَلَيْهِ مِنَ الإِثْمِ كَانَ لِمَا اسْتَبَانَ أَتْرَكَ، وَمَنِ اجْتَرَأَ عَلَى مَا يَشُكُّ فِيهِ مِنَ الإِثْمِ أَوْشَكَ أَنْ يُوَاقِعَ مَا اسْتَبَانَ، وَالمَعَاصِى حِمَى اللهِ، مَنْ يَرْتَعْ حَوْلَ الحِمَى يُوشِكْ أَنْ يُوَاقِعَهُ\". [انظر: ٥٢ - مسلم: ١٥٩٩ - فتح: ٤/ ٢٩٠]\nذكر فيه حديث النعمان بن بشير: سَمِعْتُ النَّبِيَّ - ﷺ -. \"الحَلَالُ بَيِّنٌ، وَالحَرَامُ بَيِّن، وَبَيْنَهُمَا أُمُورٌ مُشْتَبِهَةٌ، فَمَنْ تَرَكَ مَا شُبِّهَ عَلَيْهِ مِنَ الإثْمِ كَانَ لِمَا اسْتبَانَ أَتْرَكَ، وَمَنِ اجْتَرَأَ عَلَى مَا يَشُكُّ فِيهِ مِنَ الإِثْمِ أَوْشَكَ أَنْ يُوَاقِعَ مَا اسْتبَانَ، وَالمَعَاصِي حِمَى اللهِ، مَنْ يَرْتَعْ حَوْلَ الحِمَى يُوشِكْ أَنْ يُوَاقِعَهُ\".\nهذا الحديث سلف في الإيمان في باب: فضل من استبرأ لدينه (^٢).\nوذكر هنا (سنده) (^٣) مرتين متفقًا ومرتين مختلفا، قَالَ في الأول: عن ابن\n_________\n(^١) ورد في هامش الأصل: نسخة: مشبهات.\n(^٢) برقم (٥٢).\n(^٣) ورد بهامش الأصل: يعني بعض السند، وإلا فالطرق الأربعة مختلفة، ومجموع الثلاثة منها في أبي فروة، والاخر في ابن عون، ويجتمعان في الشعبي -أعني: ابن عون وأبا فروة-.","vol":"14","page":32},{"text":"عون، عن الشعبي، سمعت النعمان بن بشير، سمعت النبي - ﷺ -. وقال في الثاني: عن أبي فروة -واسمه عروة بن الحارث بن فروة الهمداني الكوفي- عن الشعبي: سمعت النعمان، عن رسول الله - ﷺ -. وفي الثالث: عن أبي فروة: سمعت الشعبي. مثل هذا. وقال في الرابع: عن أبي فروة، عن الشعبي، عن النعمان بن بشير: قَالَ رسول الله - ﷺ -. والحاصل أن النعمان صرح بسماعه في الرواية الأولى من رسول الله - ﷺ -، وأتى في الثانية والثالثة بعن، وفي الرابعة بقال.\nوعند أبي داود: عن الشعبي: سمعت النعمان -ولا أسمع أحدًا بعده- يقول: سمعت النبي - ﷺ -: \"إن الحلال بين … \" الحديث (^١).\nوقد أسلفنا في الإيمان بطلان من ادعى عدم سماعه من رسول الله - ﷺ -؛ يوضحه سماع ابن (النعمان) (^٢) حديث نحلني أبي: كما ستعلمه في موضعه (^٣).\nوسفيان الراوي عن أبي فروة في الرابع هو الثوري كما صرح به أبو نعيم وغيره.\nقَالَ أبو نعيم: وهذا لفظ الثوري، وجمع البخاري بين ابن عون وأبي فروة ظنًّا أن الروايتين في إسناد واحد، وساق الحديث بلفظ الثوري. وفي كتاب الإسماعيلي لما قَالَ: \"ألا وإن في الجسد مضغة\" قَالَ: قَالَ فلان -يعني أحد رواته-: لا أدري هذا من لفظ رسول الله - ﷺ - أم لا.\n_________\n(^١) \"سنن أبي داود\" (٣٣٢٩) كتاب: البيوع، باب: في اجتناب الشبهات.\n(^٢) ورد بهامش الأصل: وحميد بن عبد الرحمن معه في طريق واحدة.\n(^٣) يأتي هذا الحديث برقم (٢٥٨٦) كتاب: الهبة، باب: الهبة للولد، ورواه مسلم (١٦٢٣) كتاب: الهبات، باب: كراهية تفضيل بعض الأولاد في الهبة.","vol":"14","page":33},{"text":"ولا بد لنا أن نذكر نبذة هنا فنقول: هذا الحديث أصل في باب الورع وما يجتنب من الشبه. والشبه: كل ما أشبه الحلال من وجه والحرام من آخر، والورع: اجتنابها فالحلال البين: ما علم المرء ملكه يقينًا لنفسه، والحرام البين عكسه، والشبهة: ما يجده في بيته فلا يدري أهو له أو لغيره. وقد اختلف في حكم المشتبهات عَلَى أقوال أسلفناها هناك، فرواية: \"لا يعلمها كثير من الناس\" (^١) دالة عَلَى الوقف. ورواية: \"من وقع في الشبهات وقع في الحرام\" (^٢) دالة عَلَى أن تركها واجب. ورواية: \"من رتع حول الحمى يوشك أن يواقعه\" (^٣) تدل عَلَى الحيل. وقيل: قوله: (\"حَوْلَ الحِمَى\") نهيٌ عما يشك فيه هو من الحمى أو مما حوله؟ فنزهه عما قرب منه، ولم يشك فيه خوفًا أن تزين النفس أنه ليس منه، ويحمل عَلَى الندب.\nوالمشتبهات في الدماء والأموال والأعراض والفتيا والقضاء وغير ذَلِكَ، فأشدها الاجتراء عَلَى الفتيا بغير علم؛ لأنه قد تزين له نفسه أنه أهل لها وهو خلافه، قَالَ تعالى: ﴿فَاَحكمُ بَينَ اَلنًاسِ بِاَلحِق﴾ الآية\n[ص: ٢٦]. وفي الحديث: \"حبك للشيء يعمي ويصم\" (^٤). ويقال:\n_________\n(^١) سلفت برقم (٥٢).\n(^٢) سلفت برقم (١٥٩٩).\n(^٣) في حديث الباب.\n(^٤) رواه أبو داود (٥١٣٠)، وأحمد ٥/ ١٩٤، ٦/ ٤٥٠، وعبد بن حميد في \"المنتخب\" ١/ ٢١٤ (٢٠٥)، والبخاري في \"التاريخ الكبير\" ٢/ ١٠٧، ٣/ ١٧١ - ١٧٢، والطبراني في \"الأوسط\" ٤/ ٣٣٤ (٤٣٥٩) وفي \"مسند الشاميين\" ٢/ ٣٤٠ (١٤٥٤)، وابن عدي في \"الكامل\" ٢/ ٢١٢، والقضاعي في \"مسند الشهاب\" ١/ ١٥٧ (٢١٩)، والبيهقي في \"الشعب\" ١/ ٣٦٨ (٤١١)، والمزي في \"تهذيب الكمال\" ٤/ ٢٨٧ من طريق أبي بكر بن عبد الله بن أبي مريم الغساني، عن خالد بن =","vol":"14","page":34},{"text":"أشقى الناس من باع دينه بدنياه، وأشقى منه من باع دينه بدنيا سواه (^١).\n_________\n= محمد الثقفي، عن بلال بن أبي الدرداء، عن أبي الدرداء، مرفوعًا به.\nقال الإمام أحمد: وحدثناه أبو اليمان، لم يرفعه، ورفعه القرقساني محمد بن مصعب.\nورواه موقوفًا البيهقي في \"الشعب\" (٤١٢) من طريق يزيد بن هارون، أنا حريز بن عثمان، عن بلال، عن أبي الدرداء، قوله.\nقال المنذري في \"المختصر\" ٨/ ٣١: في إسناده: بقية بن الوليد، وأبو بكر بن عبد الله بن أبي مريم، وفي كل واحد منهما مقال، وروي عن بلال عن أبيه قوله، ولم يرفعه وقيل: إنه أشبه بالصواب.\nوضعف الحافظ العراقي في \"تخريج الأحياء\" (٢٦٣٦) إسناد المرفوع.\nورجح الحافظ في كتاب \"أجوبة عن أحاديث وقعت في مصابيح السنة\" (٣١١) كما في \"موسوعة الحافظ الحديثية\" ٥/ ٤٤٧ رجح الموقوف، وقال: في سنده: أبو بكر بن أبي مريم وهو شامي صدوق، طرقه لصوص ففزع فتغير عقله، وعدوه فيمن اختلط.\nوقال السيوطي في \"الدرر المنتثرة\" (١٨٧): الوقف أشبه.\nوالحديث ضعفه الألباني في \"الضعيفة\" وقال: الموقوف أقوى من المرفوع.\nوانظر: \"المقاصد الحسنة\" (٣٨١)، و\"كشف الخفاء\" (١٠٩٥).\n(^١) قلت: ورد نحوه مرفوعا إلى النبي - ﷺ -.\nفروى ابن ماجه (٣٩٦٦)، والطبراني ٨/ ١٢٢ - ١٢٣ (٧٥٥٩)، والقضاعي في \"مسند الشهاب\" ٢/ ١٧٣ (١١٢٥)، والمزي في \"تهذيب الكمال\" ١٦/ ٤٠٢ من طريق مروان بن معاوية، عن الحكم السدوسي، عن شهر بن حوشب، عن أبي أمامة قال: قال رسول الله - ﷺ -: \"من شر الناس منزلة عند الله يوم القيامة عبد أذهب آخرته بدنيا غيره\".\nقال البوصيري في \"الزوائد\" (١٣٢٧): هذا إسناد حسن، سويد بن سعيد مختلف.\nلكن ضعفه الألباني في \"ضعيف ابن ماجه\" (٨٥٨).\nورواه الطيالسي ٤/ ١٥١ (٢٥٢٠)، وعنه البخاري في \"التاريخ الكبير\" ٦/ ١٢٨، والخرائطي في \"مساوئ الأخلاق\" (٢٣٧)، وأبو نعيم في \"الحلية\" ٦/ ٦٥، والبيهقي في \"شعب الإيمان\" ٥/ ٣٥٨ (٦٩٣٨) من طريق عبد الحكم بن ذكوان، =","vol":"14","page":35},{"text":"قَالَ سحنون: إنما ذَلِكَ في الفتيا. وما يجتنب من الشبهات: الظن أن يقطع به: فإن النفس ربما تزين عند الظن خلاف الحق، تغطي عند الرضا العيب، وتبدي في عكسه المساوئ. وقسم بعضهم الورع ثلاثة أقسام، واجب: وهو اجتناب ما يحققه لغيره، ومستحب: وهو اجتناب معاملة من أكثر ماله حرام، ومكروه: أن لا يقبل الرخص، ولا يجيب الداعي، ولا يقبل الهدية، ويجتنب الأشياء المباحة مثل المياه التي يتوضأ بها، واجتناب الغريب التزويج مع الحاجة؛ لقيام قدوم أبيه البلدة المذكورة والتزوج بها، وكره ذَلِكَ؛ لأن النادر لا عبرة به.\nوقوله: (\"مَنْ يَرْتَعْ\") قَالَ ابن فارس: يقال رتع: إذا أكل ما شاء، وقيل: رتعت أقامت في المرتع (^١).\nوعبارة ابن بطال: الحلال البين: ما نص الله عَلَى تحليله أي ورسوله، والحرام البين: ما نص عَلَى تحريمه، وكذا ما جعل فيه حَدٌّ أو عقوبة أو وعيد، والمشتبه: ما تنازعته الأدلة من الكتاب والسنة،\nوتجاذبته المعاني فوجه منه يعضده دليل الحرام، وآخر عكسه، وقال فيه: من ترك الشبهات إلى آخره، فالإمساك عنه ورع، والإقدام عليه لا يقطع عالم بتحريمه (^٢).\n_________\n= عن شهر بن حوشب، عن أبي هريرة، عن النبي - ﷺ - قال: \"إن من أسوأ الناس منزلة من أذهب آخرته بدنيا غيره\".\nوضعفه الألباني في \"الضعيفة\" (٢٢٢٩، ٢٩٩٠).\nوأورده أيضًا في \"الضعيفة\" (١٩١٥) من حديث أبي هريرة، وعزاه لابن ماجه. وهو خطأ: لأن الذي عند ابن ماجه من حديث أبي أمامة، وذكره على الصواب في الموضعين الآخرين (٢٢٢٩، ٢٩٩٠).\n(^١) \"المقاييس\" ص ٤٢٠.\n(^٢) \"شرح ابن بطال\" ٦/ ١٩٢ - ١٩٣.","vol":"14","page":36},{"text":"وقال القرطبي: أقل مراتب الحلال أن يستوي فعله وتركه فيكون مباحًا، وما كان كذلك لم يتصور فيه الورع من حيث هو متساوي الطرفين، فإنه إن ترجح أحد طرفيه عَلَى الآخر خرج عن كونه مباحًا فحينئذ يكون تركه راجحًا عَلَى فعله وهو المكروه، أو عكسه فالمندوب، وفيه دليل أن الشبهة لها حكم خاص بها (^١).\nقَالَ الخطابي: وقوله: \"لا يعلمها كثير من الناس\" معناه: أنها تشتبه عَلَى بعض الناس دون بعض والعلماء يعرفونها؛ لأن الله جعل عليها دلائل عرفها بها، لكن ليس كل أحد يقدر عَلَى تحقيق ذَلِكَ؛ ولهذا قَالَ ذَلِكَ ولم يقل: لا يعلمها كل الناس (^٢).\nوقوله: \"كراع يرعى حول الحمى\" هو مثل يحتمل أن صاحبه يقع في الحرام ولا يدري.\nوقال الخطابي: إذا اعتادها قادته إلى الوقوع في الحرام، فيتجاسر عليه ويواقعه عالمًا ومتعمدًا؛ لخفة الزاجر عنده، ولما قد ألفه من المساهلة (^٣).\n_________\n(^١) \"المفهم\" ٤/ ٤٨٨ - ٤٨٩.\n(^٢) \"معالم السنن\" ٣/ ٤٩.\n(^٣) المصدر السابق ٣/ ٥٠، وورد بهامش الأصل ما نصه: ثم بلغ في الثاني بعد الخمسين. كتبه مؤلفه.","vol":"14","page":37},{"text":"<span data-type='title' id=toc-1520>٣ - باب تَفْسِيرِ المُشَبَّهَاتِ</span>\nوَقَالَ حَسَّانُ بْنُ أَبِي سِنَانٍ: مَا رَأَيْتُ شَيْئًا أَهْوَنَ مِنَ الوَرَعِ، دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ.\n\n٢٠٥٢ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي حُسَيْنٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الحَارِثِ ﵁، أَنَّ امْرَأَةً سَوْدَاءَ جَاءَتْ، فَزَعَمَتْ أَنَّهَا أَرْضَعَتْهُمَا، فَذَكَرَ لِلنَّبِيِّ فَأَعْرَضَ عَنْهُ، وَتَبَسَّمَ النَّبِيُّ - ﷺ -. قَالَ: \"كَيْفَ وَقَدْ قِيلَ؟! \". وَقَدْ كَانَتْ تَحْتَهُ ابْنَةُ أَبِي إِهَابٍ التَّمِيمِيِّ. [انظر: ٨٨ - فتح: ٤/ ٢٩١]\n\n٢٠٥٣ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّ ابْنَ وَلِيدَةِ زَمْعَةَ مِنِّي فَاقْبِضْهُ. قَالَتْ: فَلَمَّا كَانَ عَامَ الفَتْحِ أَخَذَهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَقَالَ: ابْنُ أَخِي، قَدْ عَهِدَ إِلَىَّ فِيهِ.\nفَقَامَ عَبْدُ بْنُ زَمْعَةَ، فَقَالَ: أَخِي، وَابْنُ وَلِيدَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَتَسَاوَقَا إِلَى النَّبِيِّ - ﷺ -. فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ، ابْنُ أَخِي، كَانَ قَدْ عَهِدَ إِلَىَّ فِيهِ. فَقَالَ عَبْدُ بْنُ زَمْعَةَ: أَخِي وَابْنُ وَلِيدَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ\". ثُمَّ قَالَ النَّبِيُّ - ﷺ -: \"الوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الحَجَرُ\". ثُمَّ قَالَ لِسَوْدَةَ بِنْتِ زَمْعَةَ زَوْجِ النَّبِيِّ - ﷺ -: \"احْتَجِبِي مِنْهُ\". لِمَا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ، فَمَا رَآهَا حَتَّى لَقِيَ اللهَ. [٢٢١٨، ٢٤٢١، ٢٥٣٣، ٢٧٤٥، ٤٣٠٣، ٦٧٤٩، ٦٧٦٥، ٦٨١٧،٧١٨٢ - مسلم: ١٤٥٧ - فتح: ٤/ ٢٩٢]\n\n٢٠٥٤ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ ﵁ قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - عَنِ المِعْرَاضِ، فَقَالَ: \"إِذَا أَصَابَ بِحَدِّهِ فَكُلْ، وَإِذَا أَصَابَ بِعَرْضِهِ فَقَتَل فَلَا تَأْكُلْ، فَإِنَّهُ وَقِيذٌ\". قُلْتُ: يَا رَسُولَ اللهِ، أُرْسِلُ كَلْبِي وَأُسَمِّي، فَأَجِدُ مَعَهُ عَلَى الصَّيْدِ كَلْبًا آخَرَ لَمْ أُسَمِّ عَلَيْهِ، وَلَا أَدْرِى أَيُّهُمَا أَخَذَ؟ قَالَ: \"لَا تَأْكُلْ، إِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ وَلَمْ تُسَمِّ","vol":"14","page":38},{"text":"عَلَى الآخَرِ\". [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٤/ ٢٩٢]\nوذكر فيه حديث المرأة السوداء في الرضاع وقَالَ: \"كَيْفَ وَقَدْ قِيلَ؟! \".\nوحديث \"احْتَجِبِي مِنْهُ\".\nوحديث عدي بن حاتم في الصيد: \"لَا تَأْكُلْ\".\nثم ترجم:","vol":"14","page":39},{"text":"<span data-type='title' id=toc-1521>٤ - (باب مَا يُتَنَزَّهُ مِنَ الشُّبُهَاتِ)</span> (^١)\n٢٠٥٥ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ طَلْحَةَ، عَنْ أَنَسٍ ﵁ قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِتَمْرَةٍ مَسْقُوطَةٍ فَقَالَ: \"لَوْلَا أَنْ تَكُونَ صَدَقَةً لأَكَلْتُهَا\".\n[٢٤٣١، ٢٤٣٢ - مسلم: ١٠٧١ - فتح: ٤/ ٢٩٣]\nوَقَالَ هَمَّام، عَنْ أَبيِ هُرَيْرَةَ ﵁، عَنِ النَّبِيَّ - ﷺ - قَالَ: \"أَجِدُ تَمْرَةً\nسَاقِطَةً عَلَى فِرَاشِي\". [٢٤٣٢ - مسلم: ١٠٧٠ - فتح: ٤/ ٢٩٣]\nوذكر فيه حديث التمرة الساقطة وتركها خشية الصدقة.\nثم ذكره (معلقًا) (^٢). ثم ترجم:\n_________\n(^١) في الأصل: باب: ما يُتَنَزَّهُ من لم ير الوساوس ونحوها من الشبهات، وعلى جملة: من لم ير الوساوس ونحوها: كتب الناسخ مكرر من .. إلى.\n(^٢) تحتها في الأصل: عن همام، عن أبي هريرة.","vol":"14","page":40},{"text":"<span data-type='title' id=toc-1522>٥ - باب مَنْ لَمْ يَرَ الوَسَاوِسَ وَنَحْوَهَا مِنَ المُشَبَّهَاتِ</span>\n٢٠٥٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ قَالَ: شُكِيَ إِلَى النَّبِيِّ - ﷺ - الرَّجُلُ يَجِدُ فِي الصَّلَاةِ شَيْئًا، أَيَقْطَعُ الصَّلَاةَ؟ قَالَ: \"لَا، حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\". وَقَالَ ابْنُ أَبِي حَفْصَةَ، عَنِ الزُّهْرِيِّ: لَا وُضُوءَ إِلَّا فِيمَا وَجَدْتَ الرِّيحَ أَوْ سَمِعْتَ الصَّوْتَ. [انظر: ١٣٧ - مسلم: ٣٦١ - فتح: ٤/ ٢٩٤]\n\n٢٠٥٧ - حَدَّثَنِي أَحْمَدُ بْنُ المِقْدَامِ العِجْلِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الطُّفَاوِيُّ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ قَوْمًا قَالُوا: يَا رَسُولَ اللهِ، إِنَّ قَوْمًا يَأْتُونَنَا بِاللَّحْمِ لَا نَدْرِي أَذَكَرُوا اسْمَ اللهِ عَلَيْهِ أَمْ لَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"سَمُّوا اللهَ عَلَيْهِ وَكُلُوهُ\". [٥٥٠٧، ٧٣٩٨ - فتح: ٤/ ٢٩٤]\nثم ذكر فيه حديث: الرَّجُلُ يَجِدُ الشيء فِي الصَّلَاةِ، وقوله: \"لَا، حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا\". وَقَالَ ابْنُ أَبِي حَفْصَةَ، عَنِ الزُّهْرِيِّ: لَا وُضُوءَ إِلَّا فِيمَا وَجَدْتَ الرِّيحَ أَوْ سَمِعْتَ الصَّوْتَ.\nثم ذكر حديث: إِنَّ قَوْمًا يَأْتُونَنَا بِلَّحْمٍ لَا نَدْرِي أَذَكَرُوا اسْمَ اللهِ عَلَيْهِ أَمْ لَا. فَقَالَ: \"سَمُّوا اللهَ عَلَيْهِ وَكُلُوهُ\".\nالشرح: أثر حسان أخرجه أبو نعيم، عن محمد بن جعفر، ثَنَا محمد بن أحمد بن (عمرو) (^١)، ثَنَا عبد الرحمن بن (عمرو) (^٢) رسته، ثَنَا زهير بن نعيم البابي قَالَ: اجتمع يونس بن عبيد وحسان بن أبي\n_________\n(^١) في \"الحلية\": عمر، وهو خطأ، فذكر المزي في ترجمة (رسته) من \"التهذيب\" ١٧/ ٢٩٧ فيمن روى عنه: محمد بن أحمد بن عمرو الأبهري الأصبهاني.\n(^٢) كذا بالأصول، وصوابه: عمر، انظر ترجمته في \"سير أعلام النبلاء\" ١٢/ ٢٤٢ (٨٧)، و\"تهذيب الكمال\" ١٧/ ٢٩٦ (٣٩١٤).","vol":"14","page":41},{"text":"سنان -يعني أبا عبد الله عابد أهل البصرة- فقال يونس: ما عالجت شيئًا أشد عليَّ من الورع. فقال حسان: لكن أنا ما عالجت شيئًا أهون عليَّ منه. قال يونس: كيف؟ قال حسان: تركت ما يريبني إلى ما لا يريبني فاسترحت (^١). ثم روى بإسناده عن الحسن بن عبد العزيز الجروي قَالَ: كتب إليَّ ضمرة، عن عبد الله بن شوذب قَالَ: قَالَ حسان بن أبي سنان: ما أيسر الورع! إذا شككت في شيء فاتركه (^٢).\nقلت: ولفظ: \"دع ما يريبك إلى ما لا يريبك\" صح من حديث الحسن بن علي. قَالَ الترمذي: حديث حسن صحيح. وقال الحاكم: صحيح الإسناد (^٣).\n_________\n(^١) أبو نعيم في \"الحلية\" ٣/ ١١٦.\nورواه في موضع آخر ٣/ ٢٣ عن عبد الله بن محمد بن جعفر، قال: ثنا أحمد بن\nجعفر بن بهرد، قال: ثنا أحمد بن روح الأهوازي، قال: ثنا عثمان بن عمر، قال: ثنا يونس بن عمر، بنحوه.\nومن هذا الطريق وصله الحافظ بإسناده في \"التغليق\" ٣/ ٢٠٩.\n(^٢) \"الحلية\" ٣/ ١١٦. ورواه الحافظ في \"التغليق\" ٣/ ٢٠٩ - ٢١٠.\n(^٣) الترمذي (٢٥١٨)، \"المستدرك\" ٢/ ١٣، ٤/ ٩٩.\nورواه أيضًا النسائي ٨/ ٣٢٧ - ٣٢٨، وأحمد ١/ ٢٠٠، والطيالسي ٢/ ٤٩٩ (١٢٧٤)، وابن خزيمة ٤/ ٥٩ (٢٣٤٨)، وابن حبان ٢/ ٤٩٨ (٧٢٢)، والبيهقي ٥/ ٣٣٥ من طريق بريد بن أبي مريم عن أبي الحوراء السعدي، قال: قلت للحسن بن علي .. الحديث.\nووقع عند الحاكم: يزيد بن أبي مريم عن أبي الجوراء، وكلاهما تصحيف، وكذا عند البيهقي تصحفت بريد إلى يزيد.\nقال الذهبي في \"التلخيص\" ٤/ ٩٩: سنده قوي. وحسنه النووي في \"المجموع\" ١/ ٢٣٥.\nوقال الحافظ في \"التغليق\" ٣/ ٢١١: سنده صحيح.\nوقال الألباني في \"الإرواء\" ١/ ٤٤ (١٢)، ٧/ ١٥٥ (٢٠٧٤): إسناده صحيح.","vol":"14","page":42},{"text":"وشاهده حديث أبي أمامة أن رجلًا سأل رسول الله - ﷺ -: ما الإيمان؟ قَالَ: \"إذا سرتك حسنتك وساءتك سيئتك فأنت مؤمن\" قَالَ: يا رسول الله: ما الإثم؟ قَالَ: \"إذا حاك في صدرك شيء فدعه\" (^١). وروى محمد ابن أسلم في كتاب \"الربا\" من حديث ابن لهيعة، عن يزيد، عن سويد بن قيس، عن عبد الرحمن بن معاوية بن حُدَيْج أن رسول الله - ﷺ - قَالَ لمن سأله عما يحل له: \"ما أنكر قلبك فدعه\" (^٢).\n_________\n(^١) رواه أحمد ٥/ ٢٥١، ٢٥٢، ٢٥٥ - ٢٥٦، وعبد الرزاق في \"المصنف\" ١١/ ١٢٦ (٢٠١٠٤)، والحارث بن أبي أسامة كما في \"إتحاف الخيرة المهرة\" ١/ ٨٤ (٣٦)، وابن حبان ١/ ٤٠٢ (١٧٦)، والطبراني ٨/ ١١٧ (٧٥٣٩)، والحاكم ١/ ١٤، ٢/ ١٣، والبيهقي في \"الشعب\" ٥/ ٥٢ (٥٧٤٦) من طريق يحيى بن أبي كثير عن زيد بن سلام، عن جده ممطور -أبو سلام الأسود الحبشي- عن أبي أمامة به. قال الحاكم: صحيح على شرط الشيخين. وقال الهيثمي ١/ ١٧٦: رجاله رجال الصحيح.\nوقال الحافظ ابن رجب في \"جامع العلوم والحكم\" ٢/ ٩٥، والألباني في \"الصحيحة\" (٥٥٠): إسناد جيد -صحيح- على شرط مسلم.\nملحوظة: قول المصنف: وشاهده حديث أبي أمامة .. إلى آخره، هو من كلام الحاكم، كما في \"المستدرك\" ٢/ ١٣ من قوله: صحيح الإسناد، إلى نهاية حديث أبي أمامة.\n(^٢) رواه من هذا الطريق عبد الله بن المبارك في \"الزهد\" (٨٢٤، ١١٦٢)، ومن طريقه أبو نعيم الأصبهاني في \"معرفة الصحابة\" ٤/ ١٨٥٨ - ١٨٥٩ (٤٦٨٠)، وابن عساكر في \"تاريخ دمشق\" ٣٥/ ٤٤١ - ٤٤٢، وذكره الحافظ ابن رجب الحنبلي في \"جامع العلوم والحكم\" ٢/ ٩٦ وعزاه للبغوي في \"معجم الصحابة\" وقال: قال البغوي: لا أدري عبد الرحمن بن معاوية سمع من النبي - ﷺ - أم لا؟ ولا أعلم له غير هذا الحديث. قلت: عبد الرحمن هذا تابعي مشهور، فحديثه مرسل. اهـ بتصرف يسير.\nوهذا ما جزم به الحافظ في \"الإصابة\" ٣/ ١٥٥ (٦٧١١) أنه ليست له صحبة.\nوهو ما رجحه الحافظ مغلطاي في \"الإنابة\" ٢/ ٢٩ (٦٧٧). =","vol":"14","page":43},{"text":"وحديث عقبة في المرأة السوداء انفرد به البخاري؛ بل لم يخرج مسلم في \"صحيحه\" عن عقبة هذا شيئًا. وللترمذي: فجاءت امراة سوداء فقالت: إني أرضعتكما، وهي كاذبة. فقال - ﷺ -: \"دعها عنك\" (^١) وسلف في الرحلة في المسألة النازلة، من كتاب العلم (^٢)، وسيأتي\nفي النكاح (^٣)، وفي باب إذا شهد شاهد، فقال آخرون: ما علمنا بذلك (^٤).\nوحديث: \"احتجبي منه يا سودة\" أخرجاه (^٥).\nوحديث عدي تقدم في الطهارة في آخر باب: الماء الذي يغسل به شعر الإنسان (^٦)، وذكره هنا؛ لأجل قوله: \"إنما سميت عَلَى كلبك ولم تسم عَلَى غيره\"، ويأتي في الصيد إن شاء الله (^٧).\nوحديث أنس في التمرة أخرجه مسلم أيضًا (^٨).\nوتعليق أبي هريرة الذي قَالَ فيه: وقال همام عنه، عن رسول الله - ﷺ - قَالَ: \"أجد تمرة ساقطة عَلَى فراشي\" وهذا سيأتي مسندًا في اللقطة (^٩).\n_________\n= والحديث صححه العلامة الألباني في \"الصحيحة\" (٢٢٣٠) وقال: إسناده مرسل صحيح، رجاله ثقات، فإن ابن لهيعة صحيح الحديث إذا روى عن العبادلة. وابن المبارك أحدهم.\n(^١) الترمذي (١١٥١).\n(^٢) تقدم برقم (٨٨).\n(^٣) يأتي برقم (٥١٠٤) باب: شهادة المرضعة.\n(^٤) يأتي برقم (٢٦٤٠) كتاب: الشهادات.\n(^٥) يأتي برقم (٢٤٢١)، مسلم (١٤٥٧/ ٣٦).\n(^٦) تقدم برقم (١٧٥).\n(^٧) يأتي برقم (٥٤٧٥ - ٥٤٧٧، ٥٤٨٣، ٥٤٨٥، ٥٤٨٧).\n(^٨) مسلم (١٠٧١).\n(^٩) يأتي برقم (٢٤٣٣) باب: إذا وجد تمرة ساقطة.","vol":"14","page":44},{"text":"وأخرجه مسلم أيضًا (^١). وللحاكم مثله من حديث عمرو بن شعيب، عن أبيه، عن جده مرفوعًا نحوه، وقال: صحيح الإسناد (^٢). وللترمذي عن عطية السعدي مرفوعًا: \"لا يبلغ العبد أن يكون من المتقين حَتَى يدع ما لا بأس به حذرًا مما به بأس\" ثم قَالَ: حسن غريب (^٣). وحديث عبد الله بن زيد سلف في الطهارة (^٤). وابن أبي حفصة (خ. م. س) هو أبو سلمة محمد بن ميسرة البصري.\nوحديث: إن قومًا يأتوننا بلحم. انفرد به البخاري من حديث عائشة.\nوللدارقطني من حديث مالك، عن هشام، عن أبيه، عنها: أن ناسًا من أهل البادية يأتون بأجبان أو بلحمان لا ندري أسموا عليها أم لا، فقال - ﷺ -: \"سموا عليها ثم كلوا\" ثم قَالَ: تفرد به عبد الوهاب بن عطاء عن مالك متصلًا، وغيره يرويه عنه مرسلًا لا يذكر عائشة (^٥).\n_________\n(^١) مسلم (١٠٧٠).\n(^٢) \"المستدرك\" ٢/ ١٤. ورواه عنه البيهقي في \"الشعب\" ٥/ ٥١ - ٥٢ (٥٧٤٤).\n(^٣) الترمذي (٢٤٥١). ورواه أيضًا ابن ماجه (٤٢١٥)، وعبد بن حميد في \"المنتخب\" ١/ ٤٣٣ (٤٨٣)، والطبراني ١٧/ (٤٤٦)، والقضاعي في \"مسند الشهاب\" ٢/ ٧٤ - ٧٥ (٩٠٩ - ٩١١)، والبيهقي في \"السنن\" ٥/ ٣٣٥، وفي \"الشعب\" ٥/ ٥٢ (٥٧٤٥)، والمزي في \"تهذيب الكمال\" ١٦/ ٣٢٠ من طريق أبي عقيل -عبد الله ابن عقيل- حدثنا عبد الله بن يريد، حدثني ربيعة بن يزيد وعطية بن قيس، عن عطية السعدي به. ورواه الحاكم ٤/ ٣١٩ بنحوه، لكن سقط من السند عبد الله بن يزيد. وقال: حديث صحيح الإسناد ولم يخرجاه. والحديث ضعفه الألباني في \"غاية المرام\" (١٧٨)، وفي \"ضعيف الترغيب\" (١٠٨١)، وفي \"ضعيف ابن ماجه\" (٩٢٤).\n(^٤) برقم (١٣٧، ١٧٧).\n(^٥) رواه الدارقطني في \"غرائب مالك\"، كما سيعزوه المصنف -﵀- في شرح الحديث الآتي برقم (٥٥٠٧). وهو في \"الموطأ\" ٢/ ١٩١ (٢١٤١) هكذا مرسلًا.","vol":"14","page":45},{"text":"وقال ابن عبد البر: لم يختلف عن مالك في إرساله فيما علمته، وقد أسنده جماعة عن هشام (^١).\nقَالَ ابن أبي شيبة: حَدَّثنَا عبد الرحيم بن سليمان، عن هشام، عن أبيه، عنها. وقال حوثرة بن محمد: ثَنَا أبو أسامة، عن هشام، عن أبيه عنها، فذكرته (^٢). وساقه البخاري خوفًا عَلَى الوسواس في المكاسب إذ لا فرق بينهما.\nإذا تقرر ذَلِكَ: فـ (يريب) في أثر حسان بفتح الياء، قَالَ أبو العباس: يقال: رابني الشيء: إذا تبينت منه الريبة، وأرابني: إذا لم أتبينها، وقال غيره: أراب في نفسه وراب غيره. ورابني أفصح من أرابني.\nوحسان هذا عابد، روى عن الحسن، وعنه ابن شوذب وغيره (^٣).\nوقد أسلفنا في الباب قبلُ: الشبهات ما تنازعته الأدلة وتجاذبته المعاني وتساوت فيه الأدلة، ولم يغلب أحد الطرفين صاحبه. وبيان ذَلِكَ في حديث عقبة بن الحارث.\nوذلك أن الجمهور ذهبوا إلى أنه - ﷺ - أفتاه بالتحرز من الشبهة وأمره\n_________\n(^١) \"التمهيد\" ٢٢/ ٢٩٨. وقال في \"الاستذكار\" ١٥/ ٢١٢: ورواه مرسلًا كما رواه مالك- ابن عيينة ويحيى القطان وسعيد بن عبد الرحمن، وعمرو بن الحارث، عن هشام بن عروة، عن أبيه، لم يتجاوزوه.\nقلت: وحماد بن سلمة، رواه أبو داود (٢٨٢٩).\nقال الألباني في \"صحيح أبي داود\" ٨/ ١٧٨: ومالك وإن توبع على إرساله فالحكم لمن وصل؛ لأنهم جماعة من الثقات.\nوسيذكر المصنف -﵀- زيادة بيان وتفصيل في هذِه المسألة في شرح حديث (٥٥٠٧)، وانظر: \"الفتح\" ٩/ ٦٣٤ - ٦٣٥.\n(^٢) \"المصنف\" ٥/ ١٣١ (٢٤٤٢٧).\n(^٣) انظر: \"تهذيب الكمال\" ٦/ ٢٦ (١١٩٠).","vol":"14","page":46},{"text":"بمجانبة الريبة؛ خوفًا من الإقدام عَلَى فرج يخاف أن يكون الإقدام عليه ذريعة إلى الحرام؛ لأنه قد قام دليل للتحريم بقول المرأة: أنا أرضعتهما. لكن لم يكن قاطعًا ولا قويًّا؛ لإجماع العلماء أن شهادة امرأة واحدة لا يجوز في مثل ذَلِكَ. كذا ادعاه ابن بطال (^١)، وقد أفسدناه في كتاب: العلم، لكن أشار عليه الشارع بالأحوط، يدل عليه أنه لما أخبره أعرض عنه، فلو كان حرامًا لما أخبرها وأعرض عنه بل كان يجيبه بالتحريم، فلما كرر عليه مرة بعد أخرى أجابه بالورع.\nوأما حديث: \"احتجبي منه\" وهو حديث عائشة فالكلام عليه من أوجه:\nأحدها: في الأسماء الواقعة فيه:\nسعد بن أبي وقاص -مالك- بن أهيب بن عبد مناف بن زهرة بن كلاب الزهري أحد العشرة فارس الإسلام، أسلم سابع سبعة، مات سنة خمس وخمسين (^٢). وعبد بن (موسى) (^٣) عامري من السادات. وزمعة -بفتح الميم وإسكانها وهو الأكثر (^٤) - أمه عاتكة بنت الأخيف (^٥) بن علقمة،\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٩٥.\n(^٢) تقدمت ترجمة سعد في حديث (٢٧).\n(^٣) كذا بالأصل، والصواب: (زمعة).\n(^٤) قال النووي في \"تهذيب الأسماء واللغات\" ١/ ٣١٠ - ٣١١: زمعة بفتح الميم وإسكانها وجهان مشهوران.\n(^٥) وقع في بعض المصادر: (الأحنف) بالحاء المهملة والنون. وهو تصحيف، والصواب: (الأخيف) بالخاء المعجمة والياء: كذا ضبطه ابن ماكولا في \"الإكمال\" ١/ ٢٦، وابن ناصر الدين في \"توضيح المشتبه\" ١/ ١٦٦، والحافظ في \"تبصير المنتبه\" ١/ ٩ - ١٠، وفي \"الإصابة\" ٢/ ٤٣٣ ترجمة عبد بن زمعة (٥٢٧٣) قال: أمهما: عاتكة بنت الأخيف بخاء معجمة بعدها مثناة تحتانية.","vol":"14","page":47},{"text":"وهو (^١) أخو سودة -أم المؤمنين- لأبيها، وأخوه لأبيه عبد الرحمن بن زمعة المبهم (^٢) في هذا الحديث (^٣)، وأخوه لأمه: قرظة بن عمرو بن نوفل بن عبد مناف (^٤)، وعتبة بن أبي وقاص، ذكره العسكري في الصحابة، وقال: كان أصاب دمًا في قريش، وانتقل إلى المدينة قبل الهجرة، ومات في الإسلام. وكذا قَالَ أبو عمر. وجزم به الذهبي في \"معجمه\" (^٥) فأخطأ.\nولم يذكره الجمهور في الصحابة. وذكره ابن منده فيهم. واحتج بوصيته إلى أخيه سعد بابن وليدة زمعة، وأنكره أبو نعيم. قَالَ أبو نعيم: وهو الذي شج وجه رسول الله - ﷺ - وكسر رباعيته يوم أحد، وما علمت له إسلامًا ولم يذكره أحد من المتقدمين في الصحابة.\n_________\n(^١) ورد تعليق على الكلمة نصه: أي: زمعة.\n(^٢) هو عبد الرحمن بن زمعة بن قيس بن عبد شمس بن عبدود بن نصر بن مالك بن حِسل بن عامر بن لؤي القرشي العامري.\nانظر تمام ترجمته في \"معجم الصحابة\" ٢/ ١٦٢ (٦٣٨)، \"الاستيعاب\" ٢/ ٣٧٦ (١٤٢١)، و\"أسد الغابة\" ٣/ ٤٤٨ (٣٣٠٥)، و\"الإصابة\" ٣/ ٦٨ (٦٢١٠). وسيأتي ذكره.\n(^٣) صرح بذلك ابن عبد البر وابن الأثير والحافظ في المصادر الثلاثة السابقة.\nوكذا أبو نعيم في \"معرفة الصحابة\" ٤/ ١٨٢٤ (١٨٢٤) لكنه خلط في نسبه -تبعًا لابن منده- فجعله من بني أسد بن عبد العزى، وليس كذلك.\n(^٤) ترجمه الحافظ في \"الإصابة\" ٣/ ٢٣١ (٧٠٩٧)، وكذا في ترجمة ابنته فاختة بنت قرظة ٤/ ٣٧٣ (٨١٦) وذكر في الموضعين: قرظة بن عبد عمرو بن نوفل، بزيادة: (عبد) قبل عمرو، لا كما ذكر المصنف.\nوينظر ترجمة عبد بن زمعة في: \"معرفة الصحابة\" ٤/ (١٨٩٦) و(١٩٣٣)، و\"الاستيعاب\" ٢/ ٣٦٤ (١٣٩٠)، و\"أسد الغابة\" ٣/ ٥١٥ (٣٤٣٦)، و\"الإصابة\" ٢/ ٤٣٣ (٥٢٧٢).\n(^٥) ورد تعليق على الكلمة نصه: يعني: \"تجريده\".","vol":"14","page":48},{"text":"وقيل: إنه مات كافرًا (^١). وروى معمر، عن عثمان الجزري، عن مقسم أن عتبة لما كسر رباعية رسول الله - ﷺ - دعا عليه فقال: \"اللَّهُمَّ لا يحول عليه الحول حَتَّى يموت كافرًا\" فما حال عليه الحول حَتَّى مات كافرًا (^٢).\nوذكر الزبير أنه أصاب دمًا في قريش، فانتقل إلى المدينة قبل الهجرة واتخذ بها منزلًا ومالًا، ومات في الإسلام، وأوصى لأخيه سعد، وأمه هند بنت وهب بن الحارث بن زهرة. وعتبة هذا أخو سعد لأبيه (^٣)، وكذلك خالدة (^٤) أخت سعد لأبيه، وأخوه لأبيه وأمه: عمر\n_________\n(^١) \"معرفة الصحابة\" ٤/ ٢١٣٨ (٢٢٢٦).\nوقال الحافظ ابن عبد البر في \"الدرر في اختصار المغازي والسير\" ص ١٤٨ في الحديث عن غزوة أحد: وجرح رسول الله - ﷺ - في وجهه وكسرت رباعيته اليمنى السفلى بحجر، وهشمت البيضة على رأسه - ﷺ -، وكان الذي تولى ذلك عمرو بن قمئة وعتبة بن أبي وقاص. وروى عبد الرزاق في \"تفسيره\" ١/ ١٣٥ (٤٥٢)، ومن طريقه الطبري ٣/ ٤٣٢ (٧٨١٤) عن قتادة: أن رباعية رسول الله - ﷺ - أصيبت يوم أحد، أصابها عتبة بن أبي وقاص، وشجه في جبهته .. الحديث.\n(^٢) رواه أبو نعيم في \"المعرفة\" ٤/ ٢١٣٨ (٥٣٦٥). ورواه أيضًا الطبري ٣/ ٤٣٢ - ٤٣٣ (٧٨١٥). كلاهما من طريق عبد الرزاق في \"المصنف\" ٥/ ٢٩٠ - ٢٩١ (٤٦٤٩)، وفي \"التفسير\" ١/ ١٣٦ (٤٥٥) عن معمر به.\nقال الحافظ في \"التهذيب\" ٣/ ٥٤: سنده منقطع. وقال في \"الفتح\" ١٢/ ٣٣: مرسل. ورواه أبو نعيم أيضًا في \"المعرفة\" (٥٣٦٦) من وجه آخر عن سعيد بن المسيب، بنحوه.\n(^٣) ينظر تمام ترجمة عتبة بن أبي وقاص في: \"أسد الغابة\" ٣/ ٥٧١ (٣٥٥٦)، و\"الإنابة\" ٢/ ٥٣ (٧٢٥)، و\"الإصابة\" ٣/ ١٦١ (٦٧٥٠).\n(^٤) هي خالدة بنت أبي وقاص، أم جابر بن سمرة بن جنادة بن جندب، انظر: \"معجم الطبراني الكبير\" ٢/ ١٩٤ (١٧٨٨)، و\"معرفة الصحابة\" ٢/ ٥٤٤ (٤٥٣)، و\"الاستيعاب\" ١/ ٢٩٦ - ٢٩٧ (٣٠٣)، و\"أسد الغابة\" ١/ ٣٠٤ (٦٣٨)، و\"الإصابة\" ١/ ٢١٢ (١٠١٨).","vol":"14","page":49},{"text":"وعامر (^١)، أمهم حمنة بنت سفيان بن أمية.\nوقال ابن التين: فيه: وصية الكافر إلى المسلم؛ لأن عتبة كان كافرًا، وأن للمسلم قبولها. وذكر بعده أيضًا أنه مات كافرًا، وبه جزم الدمياطي أيضًا.\nوالغلام المتنازع فيه اسمه عبد الرحمن -كما سلف- بن زمعة بن قيس بن عبد ود بن نصر بن مالك بن حسل بن عامر بن لؤي بن غالب بن فهر، وأمه امرأة يمانية، وله عقب بالمدينة، وله ذكر في الصحابة (^٢).\nوهذِه المخاصمة كانت عام الفتح كما أخرجه البخاري في الفرائض (^٣). وسودة إحدى أمهات المؤمنين، تزوجها بعد خديجة، وماتت في آخر خلافة معاوية (^٤).\nثانيها: في ألفاظه: (الوليدة): الجارية، وجمعها: ولائد. قَالَ ابن داود من أصحابنا: وهو اسم لغير أم الولد. وقال الجوهري: (الوليدة): الصبية والأمة (^٥).\nوقوله: (\"يَا عَبْدُ بْنَ زَمْعَةَ\") يجوز في ابن رفعه عَلَى النعت ونصبه عَلَى الموضع، ويجوز لك في عبد ضم داله عَلَى الأصل وفتحه إتباعًا\n_________\n(^١) انظر: ترجمته في: \"الاستيعاب\" ٢/ ٣٤٧ (١٣٥٣)، و\"أسد الغابة\" ٣/ ١٤٦ (٢٧٤٦)، و\"الإصابة\" ٢/ ٢٥٧ (٤٤٢٣).\n(^٢) تقدم ذكره ونسبه، وانظر: \"تهذيب الأسماء واللغات\" ١/ ٢٩٦ (٣٤٧).\n(^٣) سيأتي برقم (٦٧٤٩) باب: الولد للفراش حرة كانت أو أمة.\n(^٤) انظر: ترجمتها في: \"طبقات ابن سعد\" ٨/ ٥٥، و\"معرفة الصحابة\" ٦/ ٣٢٢٧ (٣٧٥٢)، و\"الاستيعاب\" ٤/ ٤٢١ (٣٤٢٨)، و\"أسد الغابة\" ٧/ ١٥٧ (٧٠٢٧)، و\"الإصابة\"٤/ ٣٣٨ (٦٠٦).\n(^٥) \"الصحاح\" ٢/ ٥٥٤.","vol":"14","page":50},{"text":"لنون ابن. وزمعة باسكان الميم عَلَى الأكثر كما مضى.\nواختلف في معنى قوله: (\"هُوَ لَكَ يَا عَبْدُ\") عَلَى قولين:\nأحدهما: معناه: هو أخوك، قضاء منه - ﷺ - بعلمه لا باستلحاق عبد له؛ لأن زمعة كان صهره - ﷺ -، وسودة ابنته كانت زوجته فيمكن أن يكون - ﷺ - علم أن زمعة كان يمسها.\nوالثاني: معناه: هو لك يا عبد ملكًا؛ لأنه ابن وليدة أبيك، وكل أمة تلد من غير سيدها فولدها عبد، ولم يقر زمعة ولا شهد عليه، والأصول تدفع قول ابنه فلم يبق إلا أنه عبد تبعًا لأمه، قاله ابن جرير.\nوقال الطحاوي: معنى: \"هُوَ لَكَ\" أي: بيدك لا ملك له، لكنك تمنع منه غيرك، كما قَالَ للملتقط في اللقطة: \"هي لك\" (^١) أي: بيدك تدفع عنها غيرك حَتَّى يأتيها صاحبها، لا أنها ملك لك. ولا يجوز أن يضاف إلى رسول الله - ﷺ - أنه جعله ابنا لزمعة وأمر أخته أن تحتجب منه، لكن لما كان لعبد شريك فيما ادعاه وهو سودة، ولم يعلم منها تصديقه ألزم - ﷺ - عبدًا بما أقر به، ولم يجعله حجة عَلَى سودة، ولم يجعله أخاها، وأمرها أن تحتجب منه (^٢).\nقلت: فيه نظر، وسيأتي الجواب عن احتجابها منه، وليس بمحال.\nويؤيد الأول رواية البخاري في المغازي: \"هو لك، هو أخوك يا عبد ابن زمعة\" (^٣) من أجل أنه ولد عَلَى فراشه. لكن في \"مسند أحمد\" و\"سنن النسائي\": \"ليس لك بأخ\" (^٤). واختلف في تصحيحها؛\n_________\n(^١) سبق برقم (٩١) ويأتي برقم (٢٣٧٢)، ورواه مسلم (١٧٢٢/ ٥).\n(^٢) \"شرح مشكل الآثار\" ٤/ ٣٧ - ٣٨ (تحفة).\n(^٣) يأتي برقم (٤٣٠٣) باب: من شهد الفتح.\n(^٤) \"المسند\" ٤/ ٥٥ من طريق سفيان الثوري، عن منصور، عن مجاهد، عن ابن =","vol":"14","page":51},{"text":"فأعلها البيهقي (^١) والمنذري (^٢) والمازري (^٣)، وأما الحاكم فاستدركها وصحح إسنادها (^٤).\n_________\n= الزبير، أن زمعة كانت له جارية .. الحديث.\nو\"سنن النسائي\" ٦/ ١٨٠ - ١٨١ من طريق جرير، عن منصور، عن مجاهد، عن يوسف بن الزبير -مولى لهم- عن عبد الله بن الزبير قال: كانت لزمعة جارية يطؤها .. لحديث.\nفسقط من سند أحمد يوسف بن الزبير.\nورواه من طريق أحمد، عبد الرزاق في \"المصنف\" ٧/ ٤٤٣ (١٣٨٢٠) -وهو الذي رواه أحمد عنه- والطحاوي في \"المشكل\" كما في \"التحفة\" ٤/ ٣٩ (٢٢٨٣).\nورواه من طريق النسائي، أبو يعلى ١٢/ ١٨٧ (٦٨١٣)، والطحاوي في \"شرح المعاني\" ٣/ ١١٥، وفي \"المشكل\" (٢٢٨٤)، والدارقطني ٤/ ٢٤٠، والحاكم في \"المستدرك\" ٤/ ٩٦ - ٩٧ - وسيأتي- والبيهقي ٦/ ٨٧، والمزي في \"تهذيب الكمال\" ٣٢/ ٤٢٥، والذهبي في \"ميزان الاعتدال\" ٦/ ١٣٩.\n(^١) قال في \"السنن\" ٦/ ٨٧: إسناد هذا الحديث لا يقاوم إسناد الحديث الأول يقصد حديث عائشة الذي هو حديث الباب؛ لأن الحديث الأول رواته مشهورون بالحفظ والفقه والأمانة، والحديث الآخر في رواته من نسب في آخر عمره إلى سوء الحفظ، وهو جرير بن عبد الحميد، وفيهم من لا يعرف بسبب يثبت به حديثه، وهو يوسف بن الزبير.\nوقال في \"المعرفة\" ٨/ ٢٩٨: لم يثبت إسناده.\n(^٢) قال في \"مختصر سنن أبي داود\" ٣/ ١٨٢: هذِه الزيادة لا نعلم ثبوتها ولا صحتها.\n(^٣) قال في \"المعلم بفوائد مسلم\" ١/ ٤٣١: دعواهم في بعض الطرق: أنه لما أمر سودة بالاحتجاب منه قال: ليس بأخ لك، رواية لا تصح وزيادة لا تثبت.\nوقال الخطابي في \"معالم السنن\" ٢/ ٧٠٥: في بعض الروايات: \"احتجبي منه فإنه ليس لك بأخ\". وليس بالثابت.\nوقال النووي في \"شرح مسلم\" ١٠/ ٣٩: قوله: \"ليس بأخ لك\"، لا يعرف في هذا الحديث، بل هي زيادة باطلة مردودة.\n(^٤) \"المستدرك\" ٤/ ٩٦ - ٩٧.\nوقال الذهبي في \"الميزان\" ٦/ ١٣٩: حديث صحيح الإسناد. =","vol":"14","page":52},{"text":"وقال بعضهم الرواية فيه: \"هو لك عبد\" بإسقاط حرف النداء الذي هو ياء، أي: هو وارثه، فيرث هذا الولد وأمه. وهي غير صحيحة، ثم عَلَى تقدير صحتها قد يكون المراد: يا عبد، فحذف حرف النداء كقوله: ﴿يُوسُفُ أَعْرِضْ عَنْ هَذَا﴾ [يوسف: ٢٩].\nوقوله: (\"الوَلَدُ لِلْفِرَاشِ\") أي: لصاحب الفراش. وكذا أخرجه في الفرائض البخاري من حديث أبي هريرة وترجم عليه وعلى حديث عائشة: الولد للفراش حرة كانت أو أمة (^١). والعاهر: الزاني. ومعنى له الحجر: الخيبة ولا حق له في الولد.\nوقد أوضحت شرح هذا الحديث في شرحي \"للعمدة\" فليراجع منه (^٢).\nوانفرد أبو حنيفة فقال: لا تصير الأمة فراشًا إلاِ إذا ولدت ولدًا (^٣) واستلحقه فما يأتي بعد ذَلِكَ يلحقه إلا أن ينفيه. ومقصود البخاري بإيراده هنا استعمال الورع في الأمر الثابت في ظاهر الشرع، والأمر للاحتياط حيث أمرها بالاحتياط ورعًا.\nوقوله: (مِنْ شَبَهِهِ) بفتح الشين والباء وبكسر الشين وسكون الباء.\nوادعى الداودي أن هذا الحديث ليس من الباب في شيء؛ لأنه يحكم\n_________\n= وذكر الحافظ في \"الفتح\" ١٢/ ٣٧ تضعيف الخطابي والنووي لهذِه الزيادة وقال: وتعقب بأنها وقعت في حديث عبد الله بن الزبير عند النسائي بسند حسن، فرجال سنده رجال الصحيح، إلا شيخ مجاهد، وهو يوسف مولى آل الزبير. وذكر تعليل البيهقي، وتعقبه بما يرده، فلينظر. وكذا تعقبه ابن التركماني في \"الجوهر\" ٦/ ٨٧ بما يرده.\n(^١) يأتيا برقمي (٦٧٤٩ - ٦٧٥٠).\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٨/ ٤٥٨ - ٤٨٠.\n(^٣) \"بدائع الصنائع\" ٤/ ١٢٦، ٦/ ٢٤٤.","vol":"14","page":53},{"text":"فيه بالشبه وبقول القافة. وليس كما زعم بأنه تفسير للشبهات. واحتج لابن القاسم عَلَى عبد الملك بقوله: (\"احْتَجِبِي\") في قوله: إن الزاني لا ينكح ابنته. قالوا: فلو لم يراعِ الزاني، لما أمرها أن تحتجب. وأجيب بأن ذَلِكَ من باب الستر، وللرجل أن يمنع زوجته رؤية أخيها.\nتنبيهات:\nأحدها: روى الطحاوي من حديث عروة، عن عكرمة، عن عبد الله ابن زمعة أنه خاصمه رجل إلى رسول الله - ﷺ - في ولد ولد عَلَى فراش أبيه؛ فقال - ﷺ -: \"الولد للفراش واحتجبي منه يا سودة\" (^١) قَالَ: والأول أولى لموافقة الجماعة؛ ولأن عبد الله بن زمعة لم يعلم له حديث عن رسول الله - ﷺ - سوى حديث الوليدة. وعبد الله بن زمعة -الذي روى عنه عروة أمر النبي - ﷺ - باستخلاف أبي بكر عَلَى الصلاة (^٢).\n_________\n(^١) \"شرح مشكل الآثار\" ٤/ ٣١ - ٣٢ (٢٢٧٣) \"تحفة\".\nوإسناده: حدثنا الحسن بن عبد الله بن منصور البالسي، حدثنا الهيثم بن جميل، عن حماد بن سلمة، عن هشام بن عروة، عن أبيه، عن عبد الله بن زمعة.\nفالحديث عن عروة عن عبد الله بن زمعة، ليس فيه ذكر لعكرمة كما ذكر المصنف -﵀- فيبدو أنه سبق قلم. والله أعلم.\n(^٢) \"شرح المشكل\" ٤/ ٣٤ (٢٢٧٧). ورواه أيضًا أبو داود (٤٦٦٠)، وأحمد ٤/ ٣٢٢، وابن أبي عاصم في \"السنة\" (١١٦١)، والطبراني في \"الكبير\" ١٣ (٢١٣)، وفي \"الأوسط\" ٢/ ١١ - ١٢ (١٠٦٥)، والحاكم في \"المستدرك\" ٣/ ٦٤٠ - ٦٤١، والضياء في \"المختارة\" ٩/ ٣٥٦ - ٣٥٨ (٣٢٢ - ٣٢٤) من طريق محمد بن إسحاق، عن الزهري، عن عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام، عن أبيه، عن عبد الله بن زمعة بن الأسود قال: لما ثقل رسول الله - ﷺ - عن الصلاة قال: مروا من يصلي بالناس، … الحديث بطوله.\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه.\nوقال الحافظ العراقي في \"تخريج الإحياء\" (٤٤٠٦): إسناده جيد.","vol":"14","page":54},{"text":"وحديث عاقر الناقة (^١) -ليس هو بابن زمعة أخي سودة، إنما هو عبد الله بن زمعة بن الأسود بن المطلب (^٢).\nثانيها: ذكر ابن الجوزي: إذا مات السيد ولم يكن ادعاه ولا أنكره فادعاه ورثته لحق به، إلا أنه لا يشارك مستلحقيه في ميراثهم إلا أن يستلحق قبل القسمة، فإن كان أنكره فلا إلحاق. وكان سعد يقول: هو ابن أخي، يشير إلى ما كانوا عليه في الجاهلية، وكان عبد يقول: هو أخي ولد عَلَى فراشه، يشير إلى ما استقر عليه الحكم في الإسلام، فقضى به - ﷺ - إبطالًا لحكم الجاهلية.\nثالثها: يؤخذ من قوله: \"احتجبي منه يا سودة\" أن من فجر بامرأة حرمت عَلَى أولاده، وهو مذهب أبي حنيفة وأحمد والأوزاعي والثوري، وهو قول لنا لأنه لما رأى الشبه بعتبة فأجراه مجرى النسب، والأظهر عندنا وعن مالك وأبي ثور: لا، والاحتجاب للتنزيه (^٣).\nويحتمل كما قَالَ القرطبي أن يكون ذَلِكَ لتغليظ أمر الحجاب في حق سودة. وكذلك قَالَ في حفصة وعائشة في حق ابن أم مكتوم: \"أفعمياوان أنتما، ألستما تبصرانه\" (^٤)، وقال لفاطمة بنت قيس:\n_________\n(^١) \"شرح المشكل\" ٤/ ٣٣ (٢٢٧٥).\nوسيأتي الحديث برقم (٣٣٧٧، ٤٩٤٢)، ورواه مسلم (٢٨٥٥).\n(^٢) \"شرح مشكل الآثار\" ٤/ ٣٢ - ٣٤ تحفة.\nوانظر: ترجمة عبد الله بن زمعة بن الأسود بن المطلب بن أسد بن عبد العزى القرشي الأسدي في: \"معرفة الصحابة\" ٣/ ١٦٥٣ (١٦٣٨)، و\"الاستيعاب\" ٣/ ٤٣ (١٥٥٥)، و\"أسد الغابة\" ٣/ ٢٤٥ (٢٩٤٩)، و\"الإصابة\" ٢/ ٣١١ (٤٦٨٤).\n(^٣) \"المنتقى\" ٦/ ١٠، \"الفروع\" ٥/ ٥٢٦.\n(^٤) رواه أبو بكر الشافعي في \"الفوائد\" ٢١/ ٤ - ٥، كما في \"الإرواء\" ٦/ ٢١١ من طريق وهب بن حفص نا محمد بن سليمان نا معتمر بن سليمان، عن أبيه، عن أبي =","vol":"14","page":55},{"text":"\"انتقلي إلى بيت ابن أم مكتوم تضعين ثيابك عنده\" (^١) فأباح لها ما منعه لأزواجه (^٢).\nقلت: بل هما أم سلمة وميمونة، لا حفصة وعائشة (^٣).\nرابعها: قول عبد: (أَخِي) تمسك به الشافعي عَلَى أن الأخ يجوز أن يستلحق الوارث نسبًا لمورثه بشرط حوزه للإرث، إذ يستلحقه الكل وبشرط الإمكان وغير ذَلِكَ مما هو مذكور في الفروع، وهي موجودة في الولد المذكور حين استلحقه عنده. وتأوله أصحابنا بتأويلين:\nأحدهما: أن سودة أخت عبد استلحقته معه ووافقته في ذَلِكَ حَتَّى يكون كل الورثة مستلحقين.\n_________\n= عثمان، عن أسامة قال: كانت عائشه وحفصة عند النبي - ﷺ - جالستين فجاء ابن أم مكتوم .. الحديث. قلت -أي: الألباني-: وهذا سند واه جدًّا، حفص هذا كذبه أبو عروبة، وقال الدارقطني: كان يضع الحديث ا. هـ.\nوالحديث رواه: أبو داود (٤١١٢)، والترمذي (٢٧٧٨) وأحمد ١/ ٢٩٦ عن أم سلمة أنها كانت عند رسول الله - ﷺ - فأقبل ابن أم مكتوم .. الحديث. قال الترمذي: حديث حسن صحيح.\nوضعفه الألباني في \"الإرواء\" (١٨٠٦).\nملحوظة: قال الألباني: حفص، وفي الإسناد وهب بن حفص وهو الصحيح.\nانظر ترجمته في \"لسان الميزان\" ٦/ ٢٢٩ وكلام ابن أبي عروبة والدارقطني فيه.\n(^١) رواه مسلم (١٤٨٠/ ٣٧) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٢) \"المفهم\" ٤/ ١٩٧ - ١٩٨.\n(^٣) سيأتي تخريج حديث: \"أفعمياوان أنتما\" هذا في حديث (٥٢٣٦) كتاب: النكاح، باب: نظر المرأة إلى الحبش ونحوهم من غير ريبة. وذلك لأن المصنف -﵀- سيذكر هذا الحديث هناك بشيء من التفصيل، مصححًا له، وفيما ذكرنا من تخريجه رد على المصنف في تخطئته القرطبي إن كان القرطبي قصد ما في \"الفوائد\". والله أعلم.","vol":"14","page":56},{"text":"ثانيهما: أن زمعة مات كافرًا فلم ترثه سودة كما سلف وورثه عبد.\nوقال مالك: لا يستلحق إلا الأب خاصة (^١)، واعتذر عنه بأنه - ﷺ - لعله علم أنه بالفراش.\nخامسها: قَالَ الطحاوي: جعل بعض الناس دعوى سعد دعوى ادعاها لأخيه من أمةٍ لغيره لا تزويج بينهما (^٢)، وليس كما قَالَ؛ لأنه أعلم من أن يدعي دعوى لا معنى لها، ووجه دعواه أن أولاد البغايا في الجاهلية قد كانوا يُلحقونهم في الإسلام بمن ادَّعاهم، وقد كان عمر بن الخطاب يحكم بذلك عَلَى بعده من الجاهلية، فكيف في عهده - ﷺ - مع قربه من الجاهلية! فإن ما ادَّعى سعد ما كان يحكم له به؛ لأنه بمنزلة أخيه في ذَلِكَ الذي قد توفي بعهده فيه؛ لولا أن عبد بن زمعة قابل دعواه بدعوى توجب عتاقه للمدِّعي فيه؛ لأنه كان يملك بعضه بكونه ابن أمة أبيه، فلما ادَّعى الأخوة عتق منه حظه، وكان ذَلِكَ هو الذي أبطل دعوى سعد فيه لا لأنها كانت باطلة، ولم يكن من سودة تصديق لأخيها عبد عَلَى ما ادَّعاه من ذَلِكَ، فألزمه رسول الله - ﷺ - ما أقر به في نفسه وخاطبه بقوله: \"الوَلَدُ لِلْفِرَاشِ\" ولم يجعل ذلك حجة عليها، وأمرها بالحجاب منه، إذ لم يجعله أخاها، وكيف يجوز أن يجعله أخاها ويأمرها بالاحتجاب منه، وهو قد أنكر عَلَى ذَلِكَ احتجابها من عمها من الرضاعة (^٣)؟\nفائدة: لا خلاف أن من مات وبيده عبد فادَّعى بعض بني المتوفي أنه أخوه أنه لا يثبت له بتلك الدَّعوى نسب من المتوفي، وأنه يدخل مع المدعي في ميراثه عند أكثر أهل العلم، وإن كان ما يدخل منه مختلفًا\n_________\n(^١) انظر: \"المنتقى\" ٦/ ٧، ٨.\n(^٢) \"مشكل الآثار\" ٤/ ٣٥ تحفة.\n(^٣) سيأتي برقم (٢٦٤٤)، ورواه مسلم (١٤٤٥) والمذكورة في الحديث عائشة.","vol":"14","page":57},{"text":"في مقداره، ولا يدخل في قولِ أخرى في شيء مما بيده، منهم الشافعي، وحكي أنه قول جماعة من المدنيين.\nقَالَ الطحاوي: وقد روي عن عبد الله بن الزبير أنه كان لزمعة جارية يطؤها، وكان يظن برجل يقع عليها، فمات زمعة وهي حامل، فولدت غلامًا كان يشبه الرجل الذي يظن بها فذكرته سودة لرسول الله - ﷺ -، فقال: \"أما الميراث فله وأما أنت فاحتجبي منه فإنه ليس بأخ لك\" ففيه نفي الأخوة (^١). واحتمل قوله: \"أما الميراث فله\" أن يكون المراد به الميراث الذي وجب له في قصة عبد بإقراره به لا فيما سواه من تركه زمعة.\nسادسها؛ فائدة: فيه -كما قَالَ أبو عمر-: الحكم بالظاهر إذ حكم للولد بالفراش ولم يلتفت للشبه، وكذلك حكم في اللعان بظاهر الحكم، ولم يلتفت إلى ما جاءت به عَلَى النعت المكروه. وحكم الحاكم لا يحل الأمر في الباطل لأمره سودة بالاحتجاب (^٢).\nوأما حديث عدي فذكره هنا؛ لأنه - ﷺ - أفتاه بالشدة عن الشبهة أيضًا؛ خشية أن يكون الكلب الذي قتله غير مسمًّى عليه كما أسلفناه، فكأنه أهل به لغير الله، وقد قَالَ تعالى في ذَلِكَ ﴿وَإِنَّهُ لَفِسْقٌ﴾ [الأنعام: ١٢١] فكانت في فتياه باجتناب الشبهات دلالة عَلَى اختيار القول في الفتوى بالأحوط في النوازل والحوادث المحتملة للتحليل والتحريم الذي لا يقف عَلَى حلالها وحرامها؛ لاشتباه أسبابها، وهذا معنى الحديث السالف: \"دع ما يريبك إلى ما لا يريبك\" (^٣) أي: دع ما تشك فيه ولا تتيقن إباحته، وخذ ما لا يشك فيه ولا التباس، وقال ابن المنذر عن بعضهم: الشبهة تنصرف ثلاثة أقسام:\n_________\n(^١) \"شرح معاني الاثار\" ٣/ ١٥٥.\n(^٢) \"التمهيد\" ٨/ ١٨٢.\n(^٣) تقدم تخريجه أول الباب.","vol":"14","page":58},{"text":"أحدها: شيء يعلمه المرء حرامًا ثم يشك في حله، فالأصل التحريم إلا بيقين مثل الصيد حرام قبل ذكاته، ثم يشك في ذكاته. وحديث عدي شاهد له، وهو أصل لكل محرم حَتَّى يحل، ومن ذَلِكَ موت قريب عَلَى ما بلغه، وله جارية فيتوقف حَتَّى يتبين. وكذا إذا اشتبه عليه مذكًى بميتة، ولا مدخل للاجتهاد فيه عَلَى الأصح.\nثانيها: شيء يعلمه حلالًا ثم يشك في تحريمه، فالأصل الحل، كجارية شك في عتقها، وزوجة شك في طلاقها. وحديث عبد الله بن زيد شاهد له (^١).\nثالثها: أن يشكل فلا يدري حله أو حرمته ويحتملان، فالأحسن التنزه كما فعل الشارع في التمرة الساقطة.\nوفيه: المعراض وهو عصا في طرفها حديدة يرمي الصائد بها الصيد،\nفما أصاب بحده فهو وجه ذكاته فيؤكل، وما أصاب بعرضه فهو وقيذ، وهو المقتول بما لا حد له كالعصا والحجر. يقال: أَقِذُتها أقذها إذا أثخنتها ضربًا. وقَالَ أبو سعيد: الوقذ: الضرب عَلَى ما بين القفا فتصير هَدتها إلى الدماغ فتذهب العقل. وقال ابن فارس: الوقذ: شدة الضرب (^٢).\nوفيه: دلالة عَلَى اعتبار التسمية في الصيد. وقد اختلف العلماء في تاركها عمدًا وسهوًا عَلَى ثلاثة أقوال، ثالثها: يفرق بين العامد والساهي، وهو قول مالك وأبي حنيفة وأصحابه والثوري والحسن بن\n_________\n(^١) يشير المصنف إلى حديث عبد الله بن زيد بن عاصم السالف برقم (١٣٧): أنه شكا إلى رسول الله - ﷺ - الرجل الذي يخيل إليه أنه يجد الشيء في الصلاة؟ فقال: \"لا ينفتل -أو لا ينصرف- حتى يسمع صوتًا أو يجد ريحًا\". ويأتي بعد باب برقم (٢٠٥٦).\n(^٢) \"مجمل اللغة\" ٤/ ٩٣٣.","vol":"14","page":59},{"text":"حي وإسحاق ورواية عن أحمد، وقال أشهب: يؤكل مطلقًا إلا أن يكون مستحقًّا.\nوحمل ابن القصار وابن الجهم قول مالك في العامد عَلَى الكراهية.\nوقال عيسى وأصبغ: هو حرام مطلقًا. وهو قول أبي ثور وداود. وقال الشافعي: هو حلال مطلقًا، وهو قول ابن عباس وأبي هريرة.\nقَالَ ابن عبد البر: ولا أعلم أحدًا من السلف روي عنه المنع مطلقًا إلا محمد بن سيرين والشعبي، عَلَى خلاف فيه، ونافع (^١).\nوأما حديث التمرة المسقوطة والساقطة، قد يأتي مفعول بمعنى فاعل كقوله: ﴿إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا﴾ [مريم: ٦١]، أي: آتيا، و﴿حِجَابًا مَسْتُورًا﴾ [الإسراء: ٤٥] أي: ساترًا.\nوفيه: أن التمرة وغيرها من اللقط لا يعرف.\nوفيه: أنه لا يجب أن يتصدق بها.\nوفي \"المدونة\": يتصدق بالطعام تافهًا كان أو غير تافه أعجب إليَّ إذا كان إن بقي خشي عليه الفساد. وقال مطرف: إن أكله غرِمَه وإن كان تافهًا. وهذا الحديث حجة عليه، قَالَ: وإن تصدق به فلا شيء عليه، ومذهبه تعريف اللقطة وإن قلت كالتمرة والدرهم، وكذا الشافعي لكن ليس كالكثير بل زمنًا يقل أسف صاحبه عليه غالبًا. وحكى ابن المنذر عن مالك: يعرفها سنة فإن كانت أقل من درهم إلاِ أن تكون اليسير مثل الفلس والجزرة فإنه يتصدق به من يومه ولا يأكله. وعن أبي حنيفة أن القليل عشرة دراهم. وقال ابن وهب: يعرفه أيامًا ثم يأكله إن كان فقيرًا أو يتصدق به إن كان مليًا.\n_________\n(^١) \"التمهيد\" ٢٢/ ٣٠٢.","vol":"14","page":60},{"text":"وفيه: أنه لا يأكل الصدقة؛ لتخوفه أن يكون ذَلِكَ من الصدقة، وأنها حرام عليه، وقد سلف ذَلِكَ في الزكاة.\nقَالَ المهلب: تركها تنزهًا عنها؛ لجواز أن تكون من تمر الصدقة، وليس عَلَى أحد غيره بواجب أن يتبع (الجزازات) (^١)؛ لأن الأشياء مباحة حَتَّى يقوم الدليل عَلَى الحظر، فالتنزه عن الشبهات لا يكون إلا فيما أشكل أمره، ولا يدرى أحلال هو أم حرام واحتملهما ولا دليل عَلَى أحدهما، ولا يجوز أن يحكم عَلَى من أخذ مثل ذَلِكَ أنه أخذ حرامًا؛ لاحتمال أن يكون حلالًا، غير أنا نستحب من باب الورع أن نقتدي برسول الله - ﷺ - فيما فعل في التمرة، وقد قَالَ لوابصة بن معبد حين سأله عن البر والإثم فقال: \"البر ما اطمأنت إليه النفس، والإثم ما حاك في الصدر\" كذا ساقه ابن بطال عن وابصة (^٢)، والذي يحضرنا أنه قَالَ للنواس بن سمعان (^٣). وقال ابن عمر: لا يبلغ أحد حقيقة التقوى\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ٦/ ١٩٧، وفي \"عمدة القاري\" ٩/ ٢٥١: الجوازات.\n(^٢) \"شرح ابن بطال\" ٦/ ١٩٨.\n(^٣) حديث النواس رواه مسلم (٢٥٥٣) كتاب: البر والصلة، باب: تفسير البر والإثم.\nوحديث وابصة -هو ابن معبد- حديث مشهور معروف:\nرواه أحمد ٤/ ٢٢٨، والدارمي ٣/ ١٦٤٩ (٢٥٧٥)، والبخاري في \"التاريخ الكبير\" ١/ ١٤٤ - ١٤٥، والحارث بن أبي أسامة كما في \"بغية الباحث\" (٥٥)، وكما في \"إتحاف الخيرة المهرة\" ١/ ٢٤٢ - ٢٤٣ (٣٥٩/ ١)، وأبو يعلى ٣/ ١٦٠ - ١٦٢ (١٥٨٦ - ١٥٨٧)، والطبراني في \"الكبير\" ٢٢ (٤٠٣)، وأبو نعيم في \"الحلية\" ٢/ ٢٤، ٦/ ٢٥٥، والبيهقي في \"الدلائل\" ٦/ ٢٩٢ - ٢٩٣ من طريق حماد بن سلمة، عن الزبير أبي عبد السلام، عن أيوب بن عبد الله بن مكرز، عن وابصة، بنحوه. =","vol":"14","page":61},{"text":"حَتَّى يدع ما حاك في الصدر (^١).\nفإن قلت: إذا وجدت التمرة في البيت فقد بلغت محلها وليست من\nالصدقة، قلت: كان - ﷺ - يؤتى بالتمر عند صرام النخل -كما ساقه البخاري عن أبي هريرة- وإن الحسن أو الحسين أخذ تمرة فجعلها في فيه، فطرحها من فيه (^٢). وهذا أحسن من جواب القابسي أنه يحتمل\nأنه - ﷺ - كان يقسم الصدقة ثم ينقلب إلى أهله، فربما علقت تلك التمرة بثوبه فسقطت عَلَى فراشه فصارت شبهة.\nوفيه أيضًا: أن أموال المسلمين لا يحرم منها إلا ما له قيمة ويتشاح في مثله، وأما التمرة واللبابة من الخبز ونحوهما فقد أجمعوا عَلَى أخذها\n_________\n= قال النووي في \"المجموع\" ٩/ ١٧٥ وفي \"الأذكار\" كما في \"نيل الأوطار بتخريج أحاديث الأذكار\" (١٢٥٥) وفي \"رياض الصالحين\" (٥٩١) وفي \"الأربعين النووية\" الحديث (٢٧): حديث حسن.\nوقال المنذري في \"الترغيب والترهيب\" (٢٦٨٣): إسناده حسن.\nلكن الحديث أشار الحافظ ابن رجب لضعفه في \"جامع العلوم والحكم\" ٢/ ٩٤.\nوقال الهيثمي في \"المجمع\" ١/ ١٧٥: فيه أيوب بن عبد الله بن مكرز، قال ابن عدي: لا يتابع على حديثه، ووثقه ابن حبان.\nوقال البوصيري في \"الإتحاف\" ١/ ٢٤٣: مدار هذِه الطرق على أيوب بن عبد الله، وهو مجهول.\nوقال الألباني في \"صحيح الترغيب\" (١٧٣٤): حسن لغيره.\nاعتذار: ذكر شيخ الإسلام في \"مجموع الفتاوى\" ١٠/ ٤٧٦ هذا الحديث وقال: هو في السنن! وهذا خطأ؛ فالحديث -كما في التخريج- ليس في شيء من السنن الأربعة، إلا في \"سنن الدارمي\". وجلَّ من لا يسهو، فالمصنف لم يحضره هذا الحديث وإنما عزاه لابن بطال! والله أعلم.\n(^١) سلف معلقًا قبل حديث (٨) وسلف الكلام عليه هناك.\n(^٢) سلف برقم (١٤٨٥).","vol":"14","page":62},{"text":"ورفعها من الأرض وإكرامها بالأكل دون تعريفها؛ استدلالًا بقوله:\n\"لأَكَلْتُهَا\" وأنها مخالفة لحكم اللقطة، وسيأتي ذَلِكَ في كتاب: اللقطة. وحديث أنس وحديث أبي هريرة يدل أنهما واقعتان، وجد تمرة في الطريق والثانية عَلَى فراشه.\nوأما حديث عائشة فإقراره لهم عَلَى هذا السؤال وجوابه لهم يدل عَلَى اعتبار التسمية إما عند الذبح أو عند الأكل، والتسمية عند الأكل مستحبة، وظاهره أنها تنوب عن التسمية عند الذكاة، لا كما نفاه ابن التين وابن الجوزي حيث قال: قوله: \"سَمُّوا وَكُلُوا\" ليس يعني أنه يجزئ عما لم يسم عليه ولكن؛ لأن التسمية عند الطعام سنة، ويستباح بها أكل ما لم يعرف أَسُمِّي عليه أم لا إذا كان الذابح ممن تصح ذكاته إذا سمى.\nقَالَ الداودي: أمر - ﷺ - ألا نظن بالمسلمين إلا خيرًا، وأن نحمل أمرهم عَلَى الصحة حَتَّى يتبين غيره.\nوقال مالك في \"الموطأ\": هذا كان في أول الإسلام قبل أن تنزل آية التسمية (^١). وقد روى ذَلِكَ مبينًا في حديث عائشة: أن الذابحين كانوا حديثي عهد بالإسلام وممن يصح أن لا يعلموا أن هذا شرع، وأما الآن فقد استبان ذَلِكَ حَتَّى لا نجد من لا يعلم أنها مشروعة، ولا نظن بالمسلمين تركها، فليسم إذا أكل، ويسمي الآكل لما يخشى من النسيان، قاله الداودي، وهي نزعة مالكية.\nوقال ابن بطال: في جواب هذا منه - ﷺ - من الأخذ بالحزم في ذَلِكَ؛ خشية أن ينسى الذي صاده التسمية، وإن كانت التسمية عند الأكل غير\n_________\n(^١) \"الموطأ\" ص ٣٠٢.","vol":"14","page":63},{"text":"واجبة، لما تقرر من فضل أهل ذَلِكَ القرن، وبعدهم عن مخالفة أمر الله ورسوله في ترك التسمية عَلَى الصيد (^١). وإنما لم تدخل الوساوس في حكم الشهات المأمور باجتنابها لقوله - ﷺ -: \"إن الله تجاوز لأمتي عما حدثت به أنفسها ما لم تعمل به أو تكلم\" (^٢) فالوسوسة ملغاة مطرحة لا حكم لها ما لم تستقر وتثبت. والمالكية حملوا حديث عبد الله بن زيد عَلَى المستنكح الذي يغتر به ذَلِكَ كثيرًا بدليل شكايته لرسول الله - ﷺ - ذَلِكَ. والشكوى إنما تكون من علة، فإذا كثر الشك في مثل ذَلِكَ وجب إلغاؤه وإطراحه؛ لأنه لو أوجب له - ﷺ - حكمًا؛ لما انفك صاحبه من أن يعود إليه مثل ذَلِكَ التخيل والظن فيقع في ضيق وحرج. وكذا حديث عائشة مثل هذا المعنى؛ لأنه لو حمل ذَلِكَ الصيد عَلَى أنه لم يذكر اسم الله عليه، لكان في ذَلِكَ أعظم الحرج، والمسلمون محمولون عَلَى السلامة، ولا ينبغي أن نظن بهم ترك التسمية، فتضعف الشبهة فيه، فلذلك لم يحكم بها وغلب الحكم بضدها، لأن المسلمين في ذَلِكَ الزمن كانوا من القرن الذين أُثني عليهم، فلا يتوجه إليهم سوء الظن في دينهم (^٣).\nوكذا قَالَ أبو عمر: في الحديث من الفقه أن ما ذبحه المسلم ولا يدرى هل سمى عليه أم لا؟ أنه لا بأس به، وهو محمول عَلَى\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٢٠٠.\n(^٢) رواه مسلم (١٢٧) عن أبي هريرة.\n(^٣) يشير المصنف -﵀- إلى حديث ابن مسعود الآتي برقم (٢٦٥٢): \"خير الناس قرني ثم الذين يلونهم، ثم الذين يلونهم … \" الحديث. ورواه مسلم (٢٥٣٣).\nورواه مسلم أيضًا (٢٥٣٤ - ٢٥٣٦) من حديث أبي هريرة وعمران بن حصين وعائشة، بنحوه.","vol":"14","page":64},{"text":"أنه سمى، إذ المؤمن لا يظن به إلاِ الخير، وذبيحته وصيده أبدًا محمولة عَلَى السلامة حَتَّى يتبين غيره من تعمد ترك التسمية ونحوه، قَالَ: وبلغني أن ابن عباس سئل عن الذي نسي أن يسمي الله -﷿- عَلَى ذبيحته، قَالَ: يسمي الله ويأكل ولا بأس عليه (^١). وقال مالك مثله.\nومما يدل عَلَى بطلان قول من قَالَ: إن ذَلِكَ كان قبل نزول: ﴿وَلَا تَأكُلُو﴾ أن هذا الحديث كان بالمدينة، وأن أهل مكة باديتها هم الذين أشير إليهم بالذكر في الحديث. ولا يختلف العلماء أن الآية نزلت في الأنعام بمكة، وأن الأنعام مكية.\nقلت: لكن ذكر الثعلبي وغيره أن فيها ست آيات مدنيات نزلن بها.\nوأجمع العلماء عَلَى أن التسمية عَلَى الأكل إنما معناها التبرك لا مدخل لها في الذكاة بوجه من الوجوه. واستدل جماعة العلماء عَلَى أن التسمية ليست واجبة بهذا الحديث لما أمرهم بأكل ذبيحة الأعراب بالبادية، إذ يمكن أن يسموا ويمكن أن لا بجهلهم. ولو كان الأصل أن لا يؤكل من ذبائح المسلمين إلا ما صحت التسمية عليه لم يجز استباحة شيء من ذَلِكَ إلا بيقين من التسمية، إذ الفرائض لا تؤدى إلا بيقين، والشك والإمكان لا تستباح به المحرمات. قالوا: وأما قوله: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ﴾ الآية [الأنعام: ١٢١] فإنما خرج على تحريم الميتة وتحريم ما ذبح على النصب وأهل به لغير الله، قال ابن عباس: خاصمت اليهود رسول الله - ﷺ - وقالوا: أنأكل مما قتلنا ولا نأكل\n_________\n(^١) \"التمهيد\" ٢٢/ ٢٩٩ - ٣٠٣. وأثر ابن عباس رواه عبد الرزاق في \"المصنف\" ٤/ ٤٧٩ (٨٥٣٨، ٨٥٤١)، ٤/ ٤٨١ (٨٥٤٨)، والدارقطني ٤/ ٢٩٦، والحاكم ٤/ ٢٣٣، والبيهقي ٩/ ٢٣٩ من طرق عنه، وبألفاظ مختلفة.","vol":"14","page":65},{"text":"مما قتل الله. فأنزل ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ﴾ \" الآية (^١).\n_________\n(^١) رواه أبو داود (٢٨١٩)، والترمذي (٣٠٦٩)، والطبري في \"تفسيره\" ٥/ ٣٢٨ (١٣٨٢٩)، والبيهقي ٩/ ٢٤٠، وابن عبد البر ٢٢/ ٣٠٠ - ٣٠١، والضياء في \"المختارة\" ١٠/ ٢٥٥ - ٢٥٧ (٢٦٩ - ٢٧١) من طريق عطاء بن السائب عن سعيد بن جبير عن ابن عباس به.\nووقع عند الترمذي: أتى ناس النبي - ﷺ -، دون تعيين أنهم اليهود.\nووقع عند الضياء في الحديث الثاني: إن المشركين قالوا.\nقال المنذري في \"مختصر سنن أبي داود\" ٤/ ١١٣: عطاء بن السائب اختلفوا في الاحتجاج بحديثه، وأخرج له البخاري مقرونًا بجعفر بن أبي وحشية، وفي إسناده أيضًا عمران بن عيينة، قال أبو حاتم: لا يحتج بحديثه فإنه يأتي بالمناكير. اهـ.\nوقال شيخ الإسلام ابن القيم في \"الحاشية\" ٤/ ١١٣ - ١١٤: هذا الحديث له علل: إحداها: أن عطاء بن السائب اضطرب فيه، فمرة وصله ومرة أرسله. الثانية: ذكر العلة الأولى التي ذكرها المنذري. الثالثة: ذكر العلة الثانية التي ذكرها المنذري. الرابعة: أن سورة الأنعام مكية باتفاق، ومجيء اليهود إلى النبي - ﷺ - إياه إنما كان بعد قدومه المدينة.\nوقال الحافظ ابن كثير في \"التفسير\" ٦/ ١٥٦ - ١٥٧: الحديث فيه نظر من وجوه ثلاثة:\nأحدها: أن اليهود لا يرون إباحة الميتة حتى يجادلوا.\nالثاني: أن الآية من الأنعام وهي مكية.\nالثالث: أن الحديث رواه الترمذي بلفظ: أتى ناس النبي - ﷺ -، وقال: حسن غريب، وروي عن سعيد بن جبير مرسلًا. اهـ.\nوقال الألباني في \"صحيح أبي داود\" (٢٥١٠): حديث صحيح، لكن ذكر اليهود فيه منكر. والمحفوظ أنهم المشركون أهـ.\nوروى أبو داود (٢٨١٨)، وابن ماجه (٣١٧٣)، والطبري ٥/ ٣٢٦ (١٣٨١٦)، والحاكم ٤/ ١١٣، ٢٣١، والبيهقي ٩/ ٢٤١ من طريق إسرائيل عن سماك عن عكرمة عن ابن عباس في قوله ﴿وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَى أَوْلِيَائِهِمْ﴾ يقولون: ما ذبح الله فلا تأكلوا وما ذبحتم أنتم فكلوا، فأنزل الله -﷿- ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ﴾ والحديث قال عنه الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه. =","vol":"14","page":66},{"text":"قَالَ أبو عمر: كذا في الحديث: اليهود، وإنما هم المشركون؛ لأن اليهود لا يأكلون الميتة كما ساقه ابن عباس مرة أخرى (^١). والمخاصمة هي التي قَالَ تعالى: ﴿وَإِنَّهُ لَفِسْقٌ﴾ الآية [الأنعام: ١٢١]. يريد قولهم: ما قتل الله تعالى.\n_________\n= وقال الحافظ ابن كثير ٦/ ١٥٨: إسناده صحيح. وكذا قال الحافظ في \"الفتح\" ٩/ ٦٢٤. وصححه الألباني في \"صحيح أبي داود\" (٢٥٠٩).\nقال ابن كثير ٦/ ١٥٨: المحفوظ ما روي عن ابن عباس وليس فيه ذكر اليهود. اهـ بتصرف.\n(^١) \"التمهيد\" ٢٢/ ٣٠١. وحديث ابن عباس تقدم تخريجه والكلام عليه.","vol":"14","page":67},{"text":"<span data-type='title' id=toc-1523>٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ [الجمعة: ١١]</span>\n٢٠٥٨ - حَدَّثَنَا طَلْقُ بْنُ غَنَّامٍ، حَدَّثَنَا زَائِدَةُ، عَنْ حُصَيْنٍ، عَنْ سَالِمٍ قَالَ: حَدَّثَنِي جَابِرٌ ﵁ قَالَ: بَيْنَمَا نَحْنُ نُصَلِّي مَعَ النَّبِيِّ - ﷺ - إِذْ أَقْبَلَتْ مِنَ الشَّأْمِ عِيرٌ، تَحْمِلُ طَعَامًا، فَالتَفَتُوا إِلَيْهَا، حَتَّى مَا بَقِيَ مَعَ النَّبِيِّ - ﷺ - إِلَّا اثْنَا عَشَرَ رَجُلًا، فَنَزَلَتْ: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ [الجمعة: ١١] [انظر: ٩٣٦ - مسلم: ٨٦٣ - فتح: ٤/ ٢٩٦]\nذكر فيه حديث حُصَيْنٍ -وهو ابن عبد الرحمن- عَنْ سَالِمٍ -وهو ابن أبي الجعد رافع- قَالَ: حَدَّثَنِي جَابِرٌ قَالَ: بَيْنَمَا نَحْنُ نُصَلِّي مَعَ النَّبِيِّ - ﷺ - إِذْ أَقْبَلَتْ مِنَ الشَّأْمِ عِيرٌ، تَحْمِلُ طَعَامًا، فَالتَفَتُوا إِلَيْهَا، حَتَّى مَا بَقِيَ مَعَ رسول الله - ﷺ - إِلَّا اثْنَا عَشَرَ رَجُلًا، فَنَزَلَتْ: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ [الجمعة: ١١].\nهذا الحديث سلف بالإسناد المذكور في الجمعة، في باب: إذا نفر الناس عنه، فراجعه (^١). وسلف تفسير الآية قريبًا (^٢). وقال قتادة: لم يبق مع النبي - ﷺ - إلا اثنا عشر رجلًا وامرأة (^٣).\n_________\n(^١) سلف برقم (٩٣٦).\n(^٢) يراجع أول كتاب: البيوع.\n(^٣) رواه الطبري ١٢/ ٩٨ (٣٤١٤٠، ٣٤١٤٢).","vol":"14","page":68},{"text":"<span data-type='title' id=toc-1524>٧ - باب مَنْ لَمْ يُبَالِ مِنْ حَيْثُ كَسَبَ المَالَ</span>\n٢٠٥٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا سَعِيدٌ المَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَأْتِي عَلَى النَّاسِ زَمَانٌ، لَا يُبَالِي المَرْءُ مَا أَخَذَ مِنْهُ أَمِنَ، الحَلَالِ أَمْ مِنَ الحَرَامِ\". [٢٠٨٣ - فتح: ٤/ ٢٩٦]\nذكر فيه حديث المقبري، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَأْتِي عَلَى النَّاسِ زَمَانٌ، لَا يُبَالِي المَرْءُ مَا أَخَذَ مِنْهُ، أَمِنَ، الحَلَالِ أَمْ مِنَ الحَرَامِ\".\nهذا الحديث من أفراده.\nونحوه حديث الحسن عن أبي هريرة أيضًا مرفوعًا: \"يأتي عَلَى الناس زمان لا يبالي فيه أحد إلا آكل الربا فإن لم يأكله أصابه من غباره\"، أخرجه الحاكم، ثم قَالَ: إن صح سماع الحسن من أبي هريرة فهذا حديث صحيح (^١).\n_________\n(^١) \"المستدرك\" ٢/ ١١.\nورواه أيضًا أبو داود (٣٣٣١)، والنسائي ٧/ ٢٤٣، وابن ماجه (٢٢٧٨) وأحمد ٢/ ٤٩٤، وأبو يعلى ١١/ ١٠٥ - ١٠٦ (٦٢٣٣)، ١١/ ١١٤ (٦٢٤١)، والبيهقي ٥/ ٢٧٥ - ٢٧٦، والخطيب في \"الجامع لأخلاق الراوي وآداب السامع\" ٢/ ٩٣ (١٢٧٢)، والمزي في \"تهذيب الكمال\" ١٠/ ٤١٧ من طرق عن الحسن، به.\nقال المنذري في \"الترغيب والترهيب\" (٢٨٦٤): اختلف في سماع الحسن من أبي هريرة، والجمهور على أنه لم يسمع منه.\nوقال في \"مختصر سنن أبي داود\" ٥/ ٨: الحسن لم يسمع من أبي هريرة، فهو منقطع.\nوقال الذهبي في \"المهذب\" ٤/ ٢٠٤٢: لم يصح؛ للانقطاع.\nوضعفه الألباني في \"ضعيف الترغيب\" (١١٦٧)، و\"ضعيف الجامع\" (٤٨٦٤).","vol":"14","page":69},{"text":"وهذا يكون لضعف الدين وعموم الفتن، وقد أخبر - ﷺ - أن الإسلام بدأ غريبًا وسيعود غريبًا (^١)، وأنذر بكثرة الفساد، وظهور المنكر، وتغير الأحوال، وذلك من أعلام نبوته.\nوفي الحديث: \"من بات كالًّا من عمل الحلال بات والله عنه راضٍ، وأصبح مغفورًا له\" (^٢).\nو\"طلب الحلال فريضة عَلَى كل مؤمن\" (^٣) ذكره (المنذري) من\n_________\n(^١) رواه مسلم (١٤٥) عن أبي هريرة.\n(^٢) روي من حديث ابن عباس والمقدام بن معدي كرب.\nحديث ابن عباس رواه الطبراني في \"الأوسط\" ٧/ ٢٨٩ (٧٥٢٠) بلفظ: \"من أمسى كالًا من عمل يديه أمسى مغفورًا له\".\nقال الهيثمي في \"المجمع\" ٤/ ٦٣: فيه جماعة لم أعرفهم، وضعفه الحافظ العراقي في \"تخريج الإحياء\" (١٦٦٠)، والألباني في \"الضعيفة\" (٢٦٢٦).\nوأما حديث المقدام فرواه ابن عساكر في \"تاريخ دمشق\" ١٤/ ١٠ بلفظ: رأيت النبي - ﷺ - ذات يوم وهو باسط يديه وهو يقول: \"ما أكل العبد طعامًا أحب إلى الله من كدّ يده، ومن بات كالًا من عمله بات مغفورًا له\".\nقال الحافظ الذهبي في \"السير\" ١٤/ ٥٥٠، والألباني في \"الضعيفة\" (١٧٩٤): حديث منكر. وانظر الحديث الآتي قريبًا برقم (٢٠٧٢).\n(^٣) روي من حديث عبد الله بن مسعود وأنس بن مالك وابن عباس وابن عمر.\nحديث ابن مسعود رواه الطبراني ١٠/ ٧٤ (٩٩٩٣)، وأبو الشيخ الأصبهاني في \"طبقات المحدثين\" ٣/ ٣٢٠ (٥١٠)، والأزدي في \"من وافق اسمه\" ص ٥١، وأبو الحسين الصيداوي في \"معجم الشيوخ\" ص ١٠٦، وأبو نعيم في \"الحلية\" ٧/ ١٢٦، وفي \"أخبار أصبهان\" ٢/ ٣٣٩، والقضاعي في \"مسند الشهاب\" ١/ ١٠٤ (١٢٢)، والبيهقي في \"السنن\" ٦/ ١٢٨، وفي \"الشعب\" ٦/ ٤٢٠ (٨٧٤١)، والحافظ الذهبي في \"السير\" ١٥/ ٤٢٢، وفي \"تذكرة الحفاظ\" ٣/ ٩٠٢ من طريق\nيحيى بن يحيى، عن عباد بن كثير الرملي، عن سفيان الثوري، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله بن مسعود مرفوعًا: \"طلب الحلال فريضة بعد الفريضة\". =","vol":"14","page":70},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وسقط من سند الذهبي في \"السير\": إبراهيم.\nوالحديث آفته عباد بن كثير؛ قال ابن حبان في \"المجروحين\" ٢/ ١٦٩ - ١٧٠: هو عندي لا شيء في الحديث؛ لأنه روى عن سفيان .. وذكر الحديث، ثم قال: ومن روى مثل هذا الحديث عن الثوري بهذا الاسناد بطل الاحتجاج بخبره.\nوقال الحاكم في \"المدخل إلى الصحيح\" في ترجمة عباد بن كثير الرملي (١٤٥): روى عن الثوري أحاديث موضوعة، وهو صاحب حديث .. فذكره.\nوقال أبو نعيم الحافظ في مقدمة \"المستخرج\" ١/ ٧٦ (١٧٨): عباد بن كثير الرملي، روى عن الثوري حديث: \"طلب الحلال فريضة\"، لا شيء.\nوقال البيهقي في \"السنن\": تفرد به عباد بن كثير، وهو ضعيف. وقال في \"الشعب\": قال الحاكم: بلغني عن محمد بن يحيى أنه قال: لم أكره ليحيى بن يحيى شيئًا قط غير رواية هذا الحديث.\nوقال الذهبي في \"السير\": تفرد به عباد، وهو ضعيف. وقال في \"التذكرة\": عباد واهٍ.\nوقال الهيثمي في \"المجمع\" ١٠/ ٢٩١: عباد متروك.\nوقال الحافظ العراقي في \"تخريج الإحياء\" (٦٨٤): سنده ضعيف.\nوقال الألباني في \"الضعيفة\" (٦٦٤٥): حديث منكر.\nوأما حديث أنس فرواه الطبراني في \"الأوسط\" ٨/ ٢٧٢ (٨٦١٠).\nبلفظ: \"طلب الحلال واجب على كل مسلم\".\nقال المنذري في \"الترغيب\" (٢٦٥٨): إسناده حسن. وتبعه الهيثمي في \"المجمع\" ١٠/ ٢٩١، وكذا الحافظ في \"مختصر الترغيب والترهيب\" (١٦١).\nلكن الحديث ضعف إسناده الحافظ العراقي في \"تخريج الإحياء\" (١٦٤٩).\nوأورده الألباني في \"الضعيفة\" (٣٨٢٦) وقال: منكر. وجلّى فيه ثلاث علل، وتعقب المنذريَّ والهيثميَّ إذ حسناه.\nوأما حديث ابن عباس فرواه أبو عبد الرحمن السلمي في \"طبقات الصوفية\" ص ٢٨١، ومن طريقه القضاعي ١/ ٨٣ (٨٢) من طريق محمد بن الفضل، عن ليث، عن مجاهد، عن ابن عباس مرفوعًا: \"طلب الحلال جهاد\". وزاد السلمي: \"وإن الله يحب المؤمن المحترف\".\nوالحديث ضعفه الألباني في \"الضعيفة\" (١٣٠١). =","vol":"14","page":71},{"text":"حديث ابن عباس في \"ترغيبه وترهيبه\" (^١).\nوهو مثل مقارعة الأبطال في سبيل الله (^٢)، فأخبر بما ذكره تحذيرًا؛ لأن فتنة المال شديدة.\nقَالَ ابن سيرين: لو علمت مائدة يؤكل عليها رغيف حلال لانتحلت به. وكان هذا عَلَى وجه التوقي، وقد دُعي أبو هريرة إلى طعام، فلما أكل لم ير نكاحًا ولا ختانًا ولا مولودًا، قَالَ: ما هذا؟ قيل: خفضوا جارية، قَالَ: هذا طعام ما كنا نعرفه، ثم قاءه. وقال: يقال: أول ما ينتن من الإنسان بطنه (^٣). ذكره ابن التين.\nوقال أبو خالد الأحمر: سمعت الثوري يقول: كان أقوام يدعون إلى الحلال فلا يقبلونه، وإنهم لفي جهد، يقولون: نخاف منه عَلَى أنفسنا (^٤).\n_________\n= وخالف محمد بن مروان، محمد بن الفضل، فيما رواه ابن عدي في \"الكامل\" ٧/ ٢١٣ فرواه عن ليث عن مجاهد، عن ابن عمر، فجعله من مسند ابن عمر.\nقال الحافظ في \"التهذيب\" ٣/ ٦٩٢: حديث منكر.\nوالحديث أورده السخاوي في \"المقاصد الحسنة\" (٨٠١) وقال: لحديث ابن مسعود شواهد -فذكره عن أنس وابن عباس وابن عمر- وقال: وبعضها يؤكد بعضًا، لاسيما وشواهدها كثيرة. وأورده أيضًا ابن الديبع الشيباني في \"تميز الطيب\" (٩٧٧) عن ابن مسعود، وقال: له شواهد كثيرة.\n(^١) وانظر: \"الترغيب والترهيب\" اللمنذري ٢/ ٣٤٤ - ٣٤٥.\n(^٢) يشير المصنف إلى ما رواه البيهقي في \"شعب الإيمان\" ٢/ ٨٦ (١٢٣٢) عن السكن يرفعه: \"طلب الحلال مثل مقارعة الأبطال في سبيل الله، ومن بات عييًا من طلب الحلال بات والله -﷿- عنه راضٍ\". وقد ضعفه الألباني في \"ضعيف الجامع\" (٣٦٢١).\n(^٣) الشطر الأخير هذا صح عن جندب، فيما سيأتي برقم (٧١٥٢): \"إن أول ما ينتن من الإنسان بطنه، فمن استطاع ألا يأكل إلا طيبًا فليفعل … \" الحديث.\n(^٤) رواه أبو نعيم في \"الحلية\" ٧/ ١٠.","vol":"14","page":72},{"text":"وروى إسماعيل بن عياش، ثَنَا حميد الطويل، عن أنس يرفعه: \"إن مثل هذا الدين كمثل شجرة ثابتة: الإيمان أصلها، والزكاة فرعها، والصيام عروقها، والتآخي في الله نباتها، وحسن الخلق ورقها، والكف عن محارم الله ثمرتها فكما لا تكمل هده الشجرة إلا بثمرة طيبة لا يكمل الايمان إلا بالكف عن محارم الله\" (^١).\nوعن عتبة بن يزيد قَالَ: قَالَ عيسى صلوات الله وسلامه عليه: ابن آدم الضعيف اتق الله حيثما كنت، وكل كسرتك من حلال.\nوفي حديث ابن عباس مرفوعًا: \"من نبت لحمه من سحت فالنار أولى به\" (^٢).\n_________\n(^١) رواه الديلمي كما في \"الفردوس\" ٤/ ١٤٥ (٦٤٤٧).\n(^٢) قطعة من حديث رواه الطبراني في \"الكبير\" ١١/ ١١٤ (١١٢١٦) من طريق حمزة النصيبي عن عمرو بن دينار عن ابن عباس.\nقال الهيثمي في \"المجمع\" ٥/ ٢١٢: فيه: أبو محمد الجزري ولم أعرفه، وبقية رجاله رجال الصحيح.\nوقال المصنف -﵀- في \"البدر المنير\" ٩/ ٣٥٧: حمزة النصيبي، هو آفته، فإنه وضاع.\nوقال الألباني في \"الصحيحة\" ٣/ ١٩: رجاله كلهم ثقات غير حمزة هذا، قال في \"التقريب\": متروك متهم بالوضع. اهـ.\nورواه الطبراني في \"الكبير\" ١١/ ٢١٧ - ٢١٨ (١١٥٤٤)، والبيهقي في \"الشعب\" ٤/ ٣٩٣ - ٣٩٤ (٥٥١٨) من طريق حسين بن قيس، عن عكرمة، عن ابن عباس.\nقال الهيثمي ١٠/ ٢٩٣: فيه حسين بن قيس، وهو متروك. وقال الذهبي في \"الميزان\" ٢/ ٦٩: حديث منكر. وقال في \"التلخيص\" ٤/ ١٠٠ حنش وهو لقب حسن بن قيس- ضعيف. وضعفه الألباني في \"ضعيف الجامع\" (٢٩٧٠).\nلكنه تابعه إبراهيم بن أبي عبلة، رواه الطبراني في \"الأوسط\" ٣/ ٢١١ (٢٩٤٤)، وفي \"الصغير\" ١/ ١٤٧ (٢٢٤)، وفي \"مسند الشاميين\" ١/ ٦١ (٦٣)، وأبو نعيم في \"الحلية\" ٥/ ٢٤٨. =","vol":"14","page":73},{"text":"وروى أبان بن أبي عياش: قَالَ أنس: قلت: يا رسول الله اجعلني مستجاب الدعوة، قَالَ: \"يا أنس أطب كسبك تستجاب دعوتك، فإن الرجل يرفع إلى فمه اللقمة من حرام فلا (تستجاب) (^١) له دعوة أربعين يومًا\" (^٢) وفي الصحيح: \"ومطعمه حرام وملبسه حرام وغذي بالحرام فأنى يستجاب لذلك\" (^٣).\n_________\n= قال الهيثمي ٤/ ١١٧: فيه: سعيد بن رحمة، وهو ضعيف.\nوقال الألباني في \"الصحيحة\" ٣/ ١٨: إبراهيم بن أبي عبلة ثقة من رجال الشيخين.\nوتابعه أيضًا خصيف. رواه الخطيب ٦/ ٧٦، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ٢٧٧ (١٢٧٢) وضعفه.\nوقال الألباني في \"الصحيحة\" ٣/ ١٨: خصيف صدوق سيئ الحفظ، خلط بآخره.\nوروى الطبراني في \"الأوسط\" ٦/ ٣١٠ - ٣١١ (٦٤٩٥)، وعنه ابن مردويه كما في \"تفسير ابن كثير\" ٢/ ١٤٤ - ١٤٥ من طريق أبي عبد الله الجوزجاني، عن ابن جريج، عن عطاء عن ابن عباس قال: تليت هذِه الآية عند رسول الله - ﷺ -: ﴿يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا﴾ فقام سعد بن أبي وقاص فقال: يا رسول الله ادع الله أن يجعلني مستجاب الدعوة فقال له النبي - ﷺ - \"يا سعد، أطب مطعمك تكن مستجاب الدعوة، والذي نفس محمد بيده إن العبد ليقذف اللقمة الحرام في جوفه ما يتقبل منه عمل أربعين يومًا وأيما عبد نبت لحمه من السحت والربا فالنار أولى\" به.\nقال الحافظ ابن رجب في \"جامع العلوم والحكم\" ١/ ٢٦٠: إسناد فيه نظر. وقال الحافظ في \"التلخيص\" ٤/ ١٥٠: أعله ابن الجوزي. وقال الألباني في \"الضعيفة\" (١٨١٢): ضعيف جدًّا. وكذا قال في \"ضعيف الترغيب\" (١٠٧١).\nوفي الباب عن كعب بن عجرة وأبي بكر الصديق وعمر بن الخطاب، انظر تخريجها في \"البدر المنير\" ٩/ ٣٥٥ - ٣٥٧، و\"تلخيص الحبير\" ٤/ ١٤٩، و\"الكاف الشاف\" ١/ ٦٢٢، و\"الضعيفة\" (٣٤٥٨).\n(^١) فوقها في الأصل: كذا؛ وذلك لأن الجادة: (تستجب) على الجزم في جواب الطلب.\n(^٢) لم أهتد إليه عن أنس، وتقدم تخريجه عن ابن عباس، وفيه سعد بن أبي وقاص، بدل أنس.\n(^٣) رواه مسلم (١٠١٥) عن أبي هريرة.","vol":"14","page":74},{"text":"<span data-type='title' id=toc-1525>٨ - باب قَوْلِ اللهِ تَعَالَى: ﴿(أَنْفِقُوا) (^١) مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ [البقرة: ٢٦٧]</span>\n٢٠٦٥ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ طَعَامِ بَيْتِهَا غَيْرَ مُفْسِدَةٍ، كَانَ لَهَا أَجْرُهَا بِمَا أَنْفَقَتْ، وَلِزَوْجِهَا بِمَا كَسَبَ، وَلِلْخَازِنِ مِثْلُ ذَلِكَ، لَا يَنْقُصُ بَعْضُهُمْ أَجْرَ بَعْضٍ شَيْئًا\". [انظر: ١٤٢٥ - مسلم: ١٠٢٤ - فتح: ٤/ ٣٠٠]\n\n٢٠٦٦ - حَدَّثَنِي يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ كَسْبِ زَوْجِهَا عَنْ غَيْرِ أَمْرِهِ، فَلَهُ نِصْفُ أَجْرِهِ\". [٥١٩٢، ٥١٩٥، ٥٣٦٠ - مسلم: ١٠٢٦ - فتح: ٤/ ٣٠١]\nذكر فيه حديث عائشة رفعته: \"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ طَعَامِ بَيْتِهَا غَيْرَ مُفْسِدَةٍ، كَانَ لَهَا أَجْرُهَا بِمَا أَنْفَقَتْ، وَلِزَوْجِهَا بِمَا كَسَبَ، وَلِلْخَازِنِ مِثْلُ ذَلِكَ، لَا يَنْقُصُ بَعْضُهُمْ أَجْرَ بَعْضٍ شَيْئًا\".\nوحديث أبي هريرة مرفوعًا: \"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ كَسْبِ زَوْجِهَا عَنْ غَيْرِ أَمْرِهِ، فَلَهُ نِصْفُ أَجْرِهِ\".\nهذا باب في أصل الدمياطي هنا، وهو مؤخر بعده في الشروح كلها وفي غيره (^٢).\n_________\n(^١) في الأصل: (كلوا) وعليها في الهامش: التلاوة (أنفقوا).\n(^٢) وقع في \"شرح ابن بطال\" ٦/ ٢٠١، و\"فتح الباري\" ٤/ ٢٩٧، و\"عمدة القاري\" ٩/ ٢٥٤، و\"شرح الكرماني\" ٩/ ١٩٠، و\"منحة الباري\" ٤/ ٤٩٢، و\"التوشيح\" ٤/ ١٥٠٥، واليونينية ٣/ ٥٥، و\"صحيح البخاري بحاشية السندي\" ٢/ ٤ مكان هذا =","vol":"14","page":75},{"text":"وقوله: في التبويب (﴿أَنفِقُواْ﴾) كذا هو في بعض الروايات، وفي بعض رواة أبي الحسن: (كلوا)، والأول: التلاوة، ولعل الثاني سبق قلم، فالآية الأخرى ﴿كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ (^١) [البقرة: ٥٧] والطيب: الحلال وكذا كل ما في القران من ذكر الطيبات.\nوحديث عائشة سلف في باب: من أمر خادمه بالصدقة (^٢) سواء متنًا\n_________\n= الباب، باب: التجارة في البر وغيره، وتحته حديثان: (٢٠٦٠ - ٢٠٦١) وبعده باب: الخروج في التجارة. حديث (٢٠٦٢). وهو الباب الآتي بعد هنا أيضًا.\nوأما الباب المذكور هنا فوقع في \"شرح ابن بطال\" ٦/ ٢٥ بعد باب: التجارة في البحر. وفي \"الفتح\" ٤/ ٣٠٠، و\"العمدة\" ٩/ ٢٦٠، والكرماني ٩/ ١٩٤، و\"المنحة\" ٤/ ٤٩٥، و\"التوشيح\" ٤/ ١٥٠٨، واليونينية ٣/ ٥٦، و\"الصحيح بحاشية السندي\" ٢/ ٥ بعد باب: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾.\nوهو الباب الآتي هنا بعد باب: التجارة في البحر.\n(^١) وقع في \"شرح ابن بطال\" ٦/ ٢٠٥: (كلوا) أي: على الخطأ، لذا قال: الآية التي ترجم بها وقع فيها غلط من الناسخ، والله أعلم، وصوابها: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾.\nووقع في \"الفتح\" ٤/ ٣٠٠: (أنفقوا) على الصواب. وقال الحافظ: حكى ابن بطال أنه وقع في الأصل: (كلوا) بدل: (أنفقوا) وقال: إنه غلط. اهـ.\nوكذا رأيته في رواية النسفي، وقد ساق الآية في كتاب الزكاة على الصواب.\nقلت: هو باب رقم (٢٩) بعد حديث (١٤٤٤).\nووقع في \"عمدة القاري\" ٩/ ٢٦٠: (أنفقوا) وقال: في \"التلويح\": وفي بعض النسخ -كلوا من طيبات ماكسبتم- فالأول التلاوة، وكأن الثاني من طغيان القلم.\nووقع أيضًا في \"شرح الكرماني\" ٩/ ١٩٤: (أنفقوا) وقال: وفي بعضها؛ (كلوا) بدل: (أنفقوا)، وهو سهو. وكذا وقع في \"المنحة\" ٤/ ٤٩٦ وقال صاحبه: في نسخة: (كلوا) وهو غلط. ووقع أيضًا في \"التوشيح\" ٤/ ١٥٠٨ على الصواب: (أنفقوا). وقال في هامش \"اليونينية\" ٣/ ٥٦: لأبي الوقت: (كلوا) بدل: (أنفقوا).\n(^٢) ورد بهامش الأصل: لكن هناك قال: عن شقيق وهنا: عن أبي وائل فذكره هناك باسمه، وهنا بكنيته.","vol":"14","page":76},{"text":"وإسنادًا (^١)، ولا تنافي بينه وبين حديث أبي هريرة: لأن قوله: (\"لها نِصْفُ أَجْرِهِ\") (^٢) يريد أن أجر الزوج وأجر مناولة الزوجة يجتمعان فيكون لكل النصف، فذلك النصف هو أجرها كله، والنصف الذي للزوج هو أجره كله. وعلى هذا تتخرج رواية أبي الحسن: \"فله نصف أجره\" (^٣) أي: نصف أجرها.\nقلت: والأول: لم يعين أجرها ولا مقداره، وفي الثاني: للزوج نصف أجره لكونه لم يأذن، فلو أذن استوفى الأجر كله.\nوقال المنذري: هو عَلَى المجاز أي: أنهما سواء في المثوبة كل واحد منهما له أجر كامل، وهما اثنان فكأنهما نصفان. وقيل: يحتمل أن أجرهما مثلان، فأشبه الشيء المنقسم بنصفين، وأن نية هؤلاء وإخراجهم الصدقة ماثلت قدر ما خرج من مال الآخر بغير يده أو يكون ذَلِكَ فضلًا من الله، إذ الأجور ليست بقياس، ولا بحسب الأعمال، وذلك من فضل الله العميم.\nوفي الآية: الأمر بالإنفاق والصدقة من حلال الكسب والتجارة.\nوفي الحديث: صدقة المرأة من غير إذن زوجها، وإنما يباح ما يعلم أن نفسه تطيب به ولا يشح بمثله فيؤجر كل منهما؛ لتعاونه عَلَى الطاعة، وقد سلف بسطه في الزكاة. وفي \"مسند أبي داود الطيالسي\" و\"سنن البيهقي\" من حديث ابن عمر رفعه، أن رسول الله - ﷺ - \"إن عليها\n_________\n(^١) برقم (١٤٢٥).\n(^٢) كذا في أصل نسخة المصنف -﵀- وفي \"صحيح البخاري بحاشية السندي\" ٢/ ٦: فله نصف أجره.\nوسيذكرها المصنف قريبًا.\n(^٣) انظر: \"اليونينة\" ٣/ ٥٦، و\"منحة الباري\" ٤/ ٤٩٧.","vol":"14","page":77},{"text":"-في هذِه الحالة- الوزر وله الأجر\" (^١). قَالَ البيهقي: فإن كان هذا محفوظًا فيحمل الأول عَلَى إنفاقها مما أعطاها الزوج من قوتها، وبذلك أفتى أبو هريرة (^٢).\n_________\n(^١) \"مسند الطيالسي\" ٣/ ٤٥٧ (٢٠٦٣)، \"سنن البيهقي\" ٤/ ١٩٤، ٧/ ٢٩٢.\nورواه أيضًا مسدد كما في \"إتحاف الخيرة المهرة\" ٤/ ٧٥ (٣١٩٦/ ٢)، وفي \"المطالب العالية\" ٨/ ٣٣١ (١٦٦٤/ ٢)، وعبد بن حميد في \"المنتخب\" ٢/ ٣٨ - ٣٩ (٨١١)، وأبو يعلى كما في \"المطالب\" ١٦٦٤/ ٥. من طرق عن ليث بن أبي سليم، عن عطاء، عن ابن عمر.\nقال الحافظ الذهبي في \"المهذب\" ٦/ ٢٨٧٥: ليس ليث بحجة.\nوقال الحافظ في \"المطالب\" ٨/ ٣٣٢: ليث بن أبي سليم ضعيف.\nلذا ضعف الألباني الحديث في \"الضعيفة\" (٣٥١٥).\n(^٢) \"سنن البيهقي\" ٧/ ٢٩٣.","vol":"14","page":78},{"text":"<span data-type='title' id=toc-1526>٩ - باب التِّجَارَةِ فِي البَرِّ، وغيره</span>\nوَقَوْلِهِ: ﴿رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللهِ﴾ [النور: ٣٧]. وَقَالَ قَتَادَةُ: كَانَ القَوْمُ يَتَبَايَعُونَ وَيَتَّجِرُونَ، وَلَكِنَّ إِذَا نَابَهُمْ حَقٌّ مِنْ حُقُوقِ اللهِ لَمْ تُلْهِهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللهِ، حَتَّى يُؤَدُّوهُ إِلَى اللهِ.\n٢٠٦٠، ٢٠٦١ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، عَنْ أَبِي المِنْهَالِ قَالَ: كُنْتُ أَتَّجِرُ فِي الصَّرْفِ، فَسَأَلْتُ زَيْدَ بْنَ أَرْقَمَ ﵁ فَقَالَ: قَالَ النَّبِيُّ - ﷺ -.\nوَحَدَّثَنِي الفَضْلُ بْنُ يَعْقُوبَ، حَدَّثَنَا الحَجَّاجُ بْنُ مُحَمَّدٍ، قَالَ ابْنُ جُرَيْجٍ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، وَعَامِرُ بْنُ مُصْعَبٍ أَنَّهُمَا سَمِعَا أَبَا المِنْهَالِ يَقُولُ: سَأَلْتُ البَرَاءَ بْنَ عَازِبٍ وَزَيْدَ بْنَ أَرْقَمَ عَنِ الصَّرْفِ، فَقَالَا: كُنَّا تَاجِرَيْنِ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَسَأَلْنَا رَسُولَ اللهِ - ﷺ - عَنِ الصَّرْفِ، فَقَالَ: \"إِنْ كَانَ يَدًا بِيَدٍ فَلَا بَأْسَ، وَإِنْ كَانَ نَسَاءً فَلَا يَصْلُحُ\". الحديث ٢٠٦٠ [٢١٨٠، ٢٤٩٧، ٣٩٣٩ - فتح: ٤/ ٢٩٤] الحديث ٢٠٦١ [٢١٨١، ٢٤٩٨، ٣٩٤٠ - مسلم: ١٥٨٩ - فتح: ٤/ ٢١٧]\nذكر فيه حديث عَمْرِو بْن دِينَارٍ، عَنْ أَبِي المِنْهَالِ قَالَ: كُنْتُ أَتَّجِرُ فِي الصَّرْفِ، فَسَأَلْتُ زَيْدَ بْنَ أَرْقَمَ فَقَالَ: قَالَ النَّبِيُّ - ﷺ -.\nوعن ابن جُرَيْجٍ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، وَعَامِرُ بْنُ مُصْعَبٍ أَنَّهُمَا سَمِعَا أَبَا المِنْهَالٍ يَقُولُ: سَأَلْتُ البَرَاءَ بْنَ عَازِبٍ وَزَيْدَ بْنَ أَرْقَمَ عَنِ الصَّرْفِ، فَقَالَا: كُنَّا تَاجِرَيْنِ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَقَالَ: \"إِنْ كَانَ يَدًا بِيَدٍ فَلَا بَأْسَ، وَإِنْ كَانَ نَسَاءً فَلَا يَصْلُحُ\".\nهذا الحديث أخرجه مسلم أيضًا (^١).\n_________\n(^١) مسلم (١٥٨٩) كتاب: المساقاة، باب: النهي عن بيع الورِق بالذهب دينًا.","vol":"14","page":79},{"text":"وشيخ البخاري: أبو عاصم اسمه الضحاك بن مخلد، وابن جريج هو عبد الملك بن عبد العزيز بن جريج أحد الأعلام، أخو محمد قَالَ: ما دون العلم بتدوين أحد، مات سنة خمسين ومائة، وأبو المنهال اسمه عبد الرحمن بن مطعم البصري الراوي عن ابن عباس والبراء، وعنه عمرو بن دينار، مات سنة ست ومائة (^١)، وليس بأبي المنهال ذاك سيار بن سلامة الراوي عن أبي برزة فاعلمه (^٢)، والبر في الترجمة -بفتح الباء والراء المشددة، وكذا هو مضبوط في أصل الدمياطي، وسيترجم بعده: التجارة في البحر، وقال بعض شيوخنا: اختلف في هذا التبويب هل هو البر بفتح الباء أو ضمها أو بالزاي.\nقَالَ: وبكلها جاءت النسخ ولم أر متقنًا ضبطها (^٣).\n_________\n(^١) انظر ترجمته في: \"تهذيب الكمال\" ١٧/ ٤٠٦ (٣٩٥٨).\n(^٢) انظر ترجمته في: \"تهذيب الكمال\" ١٢/ ٣٠٨ (٢٦٦٧).\n(^٣) قال الحافظ في \"الفتح\" ٤/ ٢٩٧ وقد وقع عنده: (البز) بفتح الباء والزاي المعجمة: اختلف في ضبط البز فالأكثر على أنه بالزاي، وصوب ابن عساكر أنه بالراء وهو أليق بمؤاخاة الترجمة التي بعد هذِه بباب، وهو: التجارة في البحر، وكذا ضبطها الدمياطي، وقرأت بخط القطب الحلبي ما يدل على أنها مضبوطة عند ابن بطال وغيره بضم الموحدة وبالراء، قال: وليس في الباب ما يقتضي تعيينه من بين أنواع التجارة.\nووقع في \"عمدة القاري\" ٩/ ٢٥٤: \"البر\" بفتح الباء الموحدة والراء- وقال: قيل: بفتح الباء والزاي، وقيل: بضم الباء والراء.\nقيل: الأكثر على أنه بالزاي؛ وليس في الحديث ما يدل عليه بخصوصه، وكذلك ليس في الحديث ما يقتضي تعيين (البر) بضم الباء والراء، والأقرب أن يكون بفتح الباء والراء، وإلى هذا مال ابن عساكر.\nووقع في \"التوشيح\" ٤/ ١٥٠٥: (البر) بفتح الباء والراء، وقال السيوطي: ضبط بالراء ضد البحر، وبالزاي.\nوقال زكريا الأنصاري في \"المنحة\" ٤/ ٤٩٢: (البر) بفتح الموحدة وبراء، وفي =","vol":"14","page":80},{"text":"وقال ابن بطال: إن التجارة في البز ليس في الباب ما يقتضي تعيينها من بين سائر التجارات غير أن قوله: ﴿لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ﴾ [النور: ٣٧] يدخل في عمومه جميع أنواع التجارات من البز وغيره (^١). وتفسير قتادة المذكور (^٢) روي عن عطاء وابن عُمر. وبنحوه قال عطاء: لا يلهيهم ذَلِكَ عن حضور الصلاة أي: في جماعة، وجاز بهم ابن عمر السوق، وقد غلقوا حوانيتهم وقاموا ليصلوا في جماعة فقال: فيهم نزلت، وذكر الآية (^٣).\nقَالَ ابن بطال: ورأيت في تفسير الآية قَالَ: كانوا حدادين وخرازين، وكان أحدهم إذا رفع المطرقة أو غرز الإشفي فسمع الأذان، لم يخرج الإشفي من الغرزة، ولم يرفع المطرقة، ورمى بها وقام إلى الصلاة (^٤).\n_________\n= نسخة: بزاي، بدل الراء، وفي أخرى: بضم الموحدة وبالراء، والمناسب لما يأتي في الباب الآتي الأول، أي: بفتح الباء والراء. وانظر: \"اليونينية\" ٣/ ٥٥.\nإضافة: وقع في الأصل هنا: البر وغيره. وقد سقطت كلمة: (غيره) من بعض النسخ. وأثبتت في \"الفتح\" ٤/ ٢٩٧ وقال الحافظ: لم يقع في رواية الأكثر قوله: (وغيره) وثبتت عند الإسماعيلي وكريمة.\nوكذا أثبتت في \"العمدة\" ٩/ ٢٥٤. وقال السيوطي في \"التوشيح\" ٤/ ١٥٠٦: زادت كريمة: وغيره. وسقطت من \"المنحة\" ٤/ ٤٩٢ وقال الأنصاري: زاد في نسخة: (وغيره).\nوكذا في \"اليونينية\" ٣/ ٥٥ وأشار في الهامش أنها وقعت لأبي الوقت.\n(^١) \"شرح ابن بطال\" ٦/ ٢٠٢.\n(^٢) قال الحافظ في \"الفتح\" ٤/ ٢٩٧: لم أقف عليه موصولًا عنه.\n(^٣) رواه عبد الرزاق في \"التفسير\" ٢/ ٥١ (٢٠٥١)، وابن أبي حاتم ٨/ ٢٦٠٧ (١٤٦٤٧).\n(^٤) \"شرح ابن بطال\" ٦/ ٢٠٢.","vol":"14","page":81},{"text":"وفي الآية نعت تجار سلف الأمة وما كانوا عليه من مراعاة حقوق الله تعالى والمحافظة عليها والتزام ذكر الله في حال تجارتهم وصبرهم عَلَى أداء الفرائض، وإقامتها وخوفهم سوء الحساب والسؤال يوم\nالقيامة، والنَّساء -بالمد- التأجيل.\nثم الحديث دال عَلَى أن اسم الصرف إنما يقع عَلَى بيع الذهب بالورِق، وأما الذهب بمثله والورِق بمثله، فيسمى مراطلة ومبادلة.\nوفيه: أن الصرف لا يكون إلا يدًا بيد.\nوقوله: (وسَأَلْنَاه عَنِ الصَّرْفِ)، قَالَ الداودي: يعني الذهب والفضة.\nوقول أبي المنهال: (كنت أَتَّجِر في الصرف)، كان في ذَلِكَ الزمان؛ لاهتمامهم بالأحكام. وأما اليوم فقل من يعمل بها.\nقَالَ الحسن البصري -في زمانه-: لو استقيت ماء فسقيت من بيت صراف، فلا تشرب. قَالَ بُكَير بن عبد الله بن الأشج: بئس ما قَالَ الحسن، رُب صراف خير من الحسن. قَالَ مالك: ليس كما قَالَ بُكَير، إنما ينظر إلى الأمر الذي يشمل الناسَ كثرته فيجتنب لذلك.\nوقال الخليل: الصرف: فضل الدرهم عَلَى الدرهم، ومنه اشتق اسم الصيرفي؛ لتصريفه بعض ذَلِكَ في بعض (^١). وقول ابن التين: قول الداودي أولى للحديث الآخر: \"الذهب بالذهب مثلًا بمثل، والفضة بالفضة مثلًا بمثل\" (^٢) وهو مذهب سائر الفقهاء.\n_________\n(^١) \"العين\" ص ٧/ ١٠٩. مادة: صرف.\n(^٢) يأتي برقم (٢١٧٦).","vol":"14","page":82},{"text":"<span data-type='title' id=toc-1527>١٠ - باب الخُرُوجِ فِي التِّجَارَةِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿فَانْتَشِرُوا فِي الأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللهِ﴾ [الجمعة: ١٠].\n\n٢٠٦٢ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا مَخْلَدُ بْنُ يَزِيدَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، أَنَّ أَبَا مُوسَى الأَشْعَرِيَّ اسْتَأْذَنَ عَلَى عُمَرَ بْنِ الخَطَّابِ ﵁، فَلَمْ يُؤْذَنْ لَهُ -وَكَأَنَّهُ كَانَ مَشْغُولًا- فَرَجَعَ أَبُو مُوسَى، فَفَرَغَ عُمَرُ فَقَالَ: أَلَمْ أَسْمَعْ صَوْتَ عَبْدِ اللهِ بْنِ قَيْسٍ ائْذَنُوا لَهُ. قِيلَ: قَدْ رَجَعَ. فَدَعَاهُ، فَقَالَ: كُنَّا نُؤْمَرُ بِذَلِكَ. فَقَالَ: تَأْتِينِي عَلَى ذَلِكَ بِالبَيِّنَةِ. فَانْطَلَقَ إِلَى مَجْلِسِ الأَنْصَارِ، فَسَأَلَهُمْ. فَقَالُوا: لَا يَشْهَدُ لَكَ عَلَى هَذَا إِلَّا أَصْغَرُنَا أَبُو سَعِيدٍ الخُدْرِيُّ. فَذَهَبَ بِأَبِي سَعِيدٍ الخُدْرِيِّ. فَقَالَ عُمَرُ: أَخَفِيَ عَلَيَّ مِنْ أَمْرِ رَسُولِ اللهِ - ﷺ -؟! أَلْهَانِي الصَّفْقُ بِالأَسْوَاقِ. يَعْنِي: الخُرُوجَ إِلَى تِجَارَةٍ. [٦٢٤٥، ٧٣٥٣ - مسلم: ٢١٥٣ - فتح: ٤/ ٢١٨]\nثم ذكر حديث عبيد بن عمير: أَنَّ أَبَا مُوسَى الأَشْعَرِيَّ اسْتَأْذَنَ عَلَى عُمَرَ، فَلَمْ يُؤْذَنْ لَهُ -وَكَأَنَّهُ كَانَ مَشْغُولًا- فَرَجَعَ أَبُو مُوسَى، فَفَرَغَ عُمَرُ فَقَالَ: أَلَمْ أَسْمَعْ صَوْتَ عَبْدِ اللهِ بْنِ قَيْسٍ ائْذَنُوا لَهُ. قِيلَ: قَدْ رَجَعَ. فَدَعَاهُ، فَقَالَ: كُنَّا نُؤْمَرُ بِذَلِكَ. فَقَالَ: (لتَأْتِينِّي) (^١) عَلَى ذَلِكَ بِالبَيِّنَةِ. فَانْطَلَقَ إِلَى مَجْلِسِ الأَنْصَارِ، فَسَأَلَهُمْ، فَقَالُوا: لَا يَشْهَدُ لَكَ عَلَى هَذَا إِلَّا أَصْغَرُنَا أَبُو سَعِيدٍ الخُدْرِيُّ. فَذَهَبَ بِأَبِي سَعِيدٍ الخُدْرِيِّ. فَقَالَ عُمَرُ: أَخَفِيَ عَلَيَّ (هذا) (^٢) مِنْ أَمْرِ رَسُولِ اللهِ - ﷺ -؟! أَلْهَانِي الصَّفْقُ بِالأَسْوَاقِ. يَعْنِي: الخُرُوجَ إِلَى تِجَارَةٍ.\nهذا الحديث أخرجه مسلم أيضًا. وفيه: أن الشاهد أُبي بن كعب وقال له: يا ابن الخطاب: لا تكن عذابًا عَلَى أصحاب محمد - ﷺ -\n_________\n(^١) كذا في الأصل، وفي اليونينية ٣/ ٥٥: (تَأْتِيْنِي) ليس عليها تعليق، وهي في \"صحيح ابن حبان\" ١٣/ ١٢٢ (٥٨٠٦).\n(^٢) في هامش اليونينية نسبها لأبي الوقت وأبي ذر.","vol":"14","page":83},{"text":"قَالَ: سبحان الله إنما سمعت شيئًا فأحببت أن أتثبت (^١)، وفي أبي داود: فقال عمر لأبي موسى: إني لم أتهمك ولكن الحديث عن رسول الله - ﷺ - شديد (^٢). وفي \"الموطأ\": أما إني لم أتهمك، ولكن خشيت أن يتقول الناس عَلَى رسول الله - ﷺ - (^٣).\nوقال ابن عبد البر: عن بعضهم في هذا الحديث: كلنا سمعه، وقد رواه قوم عن أبي سعيد عن أبي موسى: وإنما هو من النقلة لاختلاط الحديث عليهم ودخول قصة أبي سعيد مع أبي موسى في ذَلِكَ، كلهم يقولون: عن أبي سعيد في قصة أبي موسى (^٤).\nولم يخف عَلَى عمر أصل الاستئذان فإنه ثابت بنص القرآن، وإنما خفي عليه تثليث الاستئذان فطلب تأكيده.\nوفيه: إيجاب الاستئذان، والاستئناس وهو الاستئذان أيضًا في قوله تعالى: ﴿حَتَّى تَسْتَأْنِسُوا﴾ [النور: ٢٧] الآية. وقال بعضهم: تثليث الاستئذان مأخوذ من قوله تعالى: ﴿ثَلَاثَ مَرَّاتٍ﴾ [النور: ٥٨] أي: ثلاث دفعات، فورد القرآن في المماليك والصبيان، والسنة في الجميع.\nقَالَ أبو عمر: وهذا وإن كان له وجه فإنه غير معروف عن العلماء في تفسير الآية الكريمة، والذي عليه جمهورهم في قوله: ﴿ثَلَاثَ مَرَّاتٍ﴾ [النور: ٥٨] أي: ثلاثة أوقات، ويدل عَلَى صحة هذا القول ذكره فيها ﴿مِنْ قَبْلِ صَلَاةِ الفَجْرِ﴾ [النور: ٥٨] الآية (^٥).\nوفيه: أن الرجل العالم قد يوجد عند من هو دونه في العلم ما ليس عنده، إذا كان طريق ذَلِكَ العلم السمع، وإذا جاز هذا عَلَى عمر فما\n_________\n(^١) مسلم (٢١٥٣) كتاب: الأدب، باب: الاستئذان.\n(^٢) أبو داود (٥١٨٣).\n(^٣) \"الموطأ\" ص ٥٩٧.\n(^٤) \"التمهيد\" ٣/ ١٩١.\n(^٥) \"التمهيد\" ٣/ ١٩١ - ١٩٢.","vol":"14","page":84},{"text":"ظنك بغيره بعده، وقد قَالَ ابن مسعود: لو أن علم عمر وضع في كِفَّة ووضع علم أحياء أهل الأرض في كِفَّة لرجح علم عمر عليهم (^١).\nوزعم قوم أن عمر لا يقبل خبر الواحد، وليس كما زعموا، كما قَالَ ابن عبد البر؛ لأنه قد ثبت عنه خبر الواحد وقبوله وإيجاب الحكم به، أليس هو الذي نشد الناس بمنًى: من كان عنده علم من رسول الله - ﷺ - في الدية فليخبرنا، وكان رأيه: أن المرأة لا ترث من دية زوجها؛ لأنها\nليست من عصبته الذين يعقلون عنه، فقام الضحاك بن سفيان الكلابي فقال: كتب إليَّ رسول الله - ﷺ - أن \"ورث امرأة أشيم من دية زوجها\" (^٢)،\n_________\n(^١) رواه ابن سعد في \"الطبقات الكبرى\" ٢/ ٣٣٦، والطبراني ٩/ ١٦٢ - ١٦٣ (٨٨٠٨ - ٨٨١٠)، والبيهقي في \"المدخل إلى السنن الكبرى\" (٧٠)، وابن الأثير في \"أسد الغابة\" ٤/ ١٥٥ من طرق عن ابن مسعود.\n(^٢) رواه أبو داود (٢٩٢٧)، والترمذي (١٤١٥، ٢١١٠)، وابن ماجه (٢٦٤٢)، والشافعي في \"المسند\" ترتيب السندي ٢/ ١٠٧ (٣٦٠)، وأحمد ٣/ ٤٥٢ وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٦٦ (١٤٩٦)، والنسائي في \"الكبرى\" ٤/ ٧٨ (٦٣٦٣ - ٦٣٦٤)، وابن الجارود ٣/ ٢٢٩ - ٢٣١ (٩٦٦)، والطبراني ٨/ ٣٠٠ (٨١٤٢)، والبيهقي ٨/ ٥٧ - ٥٨، ١٣٤، والبغوي في \"شرح السنة\" ٨/ ٣٧١ (٢٢٣٤)، والضياء في \"المختارة\" ٨/ ٨٥ - ٨٧ (٨٦ - ٨٧، ٨٩)، والمزي في\n\"تهذيب الكمال\" ١٣/ ٢٦٢، والحافظ في \"موافقة الخبر\" ١/ ٤٥٥ من طريق سفيان بن عيينة.\nورواه أبو داود (٢٩٢٧)، وعبد الرزاق في \"المصنف\" ٩/ ٣٩٧ - ٣٩٨ (١٧٧٦٤)، وعنه أحمد ٣/ ٤٥٢، وسعيد بن منصور ١/ ٩٨ (٢٩٧)، والطبراني ٨/ ٢٩٩ (٨١٣٩)، والضياء ٨/ ٨٥ (٨٥)، والحافظ في \"الموافقة\" ١/ ٤٥٦ من طريق معمر.\nورواه ابن أبي عاصم (١٤٩٧)، والنسائي في \"الكبرى\" ٤/ ١٧٩ (٦٣٦٥ - ٦٣٦٦)، والطبراني (٨١٤٠)، والضياء (٨٨) من طريق يحيى بن سعيد.\nورواه سعيد بن منصور (٢٩٦)، والطبراني (٨١٤١) من طريق سفيان بن حسين. ورواه عبد الرزاق ٩/ ٣٩٨ (١٧٧٦٥) عن ابن جريج. =","vol":"14","page":85},{"text":"وكذلك نشد الناس في دية الجنين، فقال حمل بن النابغة: إن رسول الله - ﷺ - قضى فيه بغرة عبدٍ أو وليدةٍ، فقضى به عمر (^١)، ولا يشك ذو لبٍّ\n_________\n= خمستهم عن ابن شهاب الزهري عن سعيد بن المسيب قال: كان عمر .. الحديث.\nقال الترمذي: حديث حسن صحيح. وصححه ابن الأثير في \"الشافي\" ٥/ ٢٢٠.\nوقال الحافظ في \"الدراية\" ٢/ ٢٦٩: إسناده صحيح إلى سعيد. وصححه في \"الموافقة\" ١/ ٤٥٥. وقال الألباني في \"صحيح أبي داود\" ٨/ ٢٨١: إسناده صحيح على شرط البخاري إلى الضحاك.\nوالحديث رواه مالك في \"الموطأ\" ص ٥٤٠، ومن طريقه البيهقي ٨/ ١٣٤ عن الزهري مرسلًا.\nقال الحافظ الذهبي في \"المهذب\" ٦/ ٣٢٢٧ (١٢٧٩٢): إسناده منقطع.\nوقال الحافظ في \"الإتحاف\" ١٢/ ٣٧٢ - ٣٧٣ (١٥٧٨٣)، والألباني في \"الإرواء\" ٨/ ٢٧١: منقطع.\n(^١) رواه أبو داود (٤٥٧٢)، والنسائي ٨/ ٢١ - ٢٢، وابن ماجه (٢٦٤١)، وأحمد ١/ ٣٦٤، ٤/ ٧٩ - ٨٠ والترمذي في \"العلل الكبير\" ٢/ ٥٨٦، وابن حبان ١٣/ ٣٧٨ (٦٠٢١)، والدارقطني ٣/ ١١٧، وأبو نعيم، في \"معرفة الصحابة\" ٢/ ٨٩١ (٢٣٠٢، ٢٣٠٤)، والبيهقي ٨/ ١١٤، وابن الجوزي في \"التحقيق\" ٢/ ٣١٢ (١٧٦٨)، وابن الأثير في \"أسد الغابة\" ٢/ ٥٨، والحافظ في \"موافقة الخبر\" ١/ ٤٤٩ من طريق ابن جريج.\nورواه عبد الرزاق في \"المصنف\" ١٠/ ٥٨ - ٥٩ (١٨٣٤٣)، ومن طريقه الطبراني ٤/ ٨ - ٩ (٣٤٨٢)، والدارقطني ٣/ ١١٧، والحاكم ٣/ ٥٧٥، وأبو نعيم في \"المعرفة\" (٢٣٠٣)، والحافظ في \"الموافقة\"١/ ٤٤٨ من طريق ابن عيينة.\nكلاهما عن عمرو بن دينار، عن طاوس، عن ابن عباس، عن عمر، به.\nوالحديث صححه البخاري فيما نقله عنه الترمذي في \"العلل\" ٢/ ٥٨٧.\nوقال الحافظ في \"الموافقة\" ١/ ٤٤٩: حديث حسن صحيح. وقال في \"الإصابة\" ١/ ٣٥٥، وكذا العلامة أحمد شاكر في تعليقه على \"المسند\" (٣٤٣٩)، والألباني في \"صحيح ابن ماجه\" (٢١٣٦): إسناده صحيح.\nوالحديث رواه أبو داود (٤٥٧٣)، والنسائي ٨/ ٤٧، والشافعي في \"المسند\" ٢/ ١٠٣ - ١٠٤ (٣٤٥)، وفي \"الرسالة\" (١١٧٤)، والبغوي في \"معجم الصحابة\" =","vol":"14","page":86},{"text":"ومن له أقل منزلة من العلم أن موضع أبي موسى من الإسلام ومكانه من الفقه والدين أجل من أن يرد خبره ويقبل خبر الضحاك وحمل، وكلاهما لا يقاس به في حال، وقد قَالَ له عمر في \"الموطأ\": إني لم أتهمك، كما سلف. فدل ذَلِكَ عَلَى اعتمادٍ كان من عمر في ذَلِكَ الوقت، الله أعلم به.\nوقد يحتمل أن عمر عنده في ذَلِكَ الحين من ليست له صحبة من أهل العراق أو الشام، ولم يتمكن الإيمان من قلوبهم؛ لقرب عهدهم به، فخشي عليهم أن يختلقوا الكذب عَلَى رسول الله - ﷺ - عند الرغبة أو الرهبة أو طلبًا للحجة، لقلة علمهم، فأراد عمر أن يريهم أن من فعل شيئًا ينكر عليه ففزع إلى الخبر عن رسول الله - ﷺ -، ليثبت له بذلك فعله وجب التثبت فيما جاء به إذا لم يعرف حاله حَتَّى يصح قوله، فأراهم عمر ذَلِكَ ووافق أبو موسى، وإن كان عنده معروفًا بالعدالة غير متهم؛ ليكون ذَلِكَ أصلًا عنه لهم، وللحاكم أن يجتهد ما أمكنه.\n_________\n= ٢/ ٢١٤ - ٢١٥ (٥٧٢ - ٥٧٤)، والبيهقي ٨/ ١١٤، والحافظ في \"الموافقة\" ١/ ٤٤٧، ٤٤٨ من طرق، عن عمرو بن دينار، عن طاوس، عن عمر، به.\nورواه الشافعي في \"المسند\" ٢/ ١٠٣ - ١٠٤ (٣٤٥)، وفي \"الرسالة\" (١١٧٤)، ومن طريقه البيهقي ٨/ ١١٤، والحافظ في \"الموافقة\" ١/ ٤٤٨ عن سفيان، عن ابن طاوس، عن طاوس، عن عمر. لكنه بهذا الإسناد ضعيف؛ قال المنذري في \"مختصر السنن\" ٦/ ٣٦٧: هذا منقطع، طاوس لم يسمع من عمر.\nوقال الحافظ: في الإسناد انقطاع، فإن طاوسًا لم يحضر القصة بل ولا أدركها.\nوقال العلامة أحمد شاكر في تعليقه على \"الرسالة\" ص ٤٢٧: إسناده مرسل: فإن طاوسًا لم يدرك عمر، وهو حديث متصل صحيح وإن أرسله سفيان وحماد. وذكر من رواه مرسلًا.\nوقال الألباني في \"ضعيف أبي داود\": ضعيف الإسناد.\nوالحديث سيأتي عن المغيرة بن شعبة، برقم (٦٩٠٧)، ورواه مسلم (١٦٨٣).","vol":"14","page":87},{"text":"وكان عمر قد استعمل أبا موسى، وبعثه رسول الله - ﷺ - أيضًا ساعيًا وعاملًا عَلَى بعض الصدقات، وهذِه منزلة رفيعة في الثقة والأمانة (^١).\nوزعم الترمذي أن عمر إنما أنكر عَلَى أبي موسى قول: \"الاستئذان ثلاث مرات فإن أذن لك، وإلا فارجع\" (^٢)، وذلك أن أبا زميل روى عن ابن عباس قَالَ: حَدَّثَني عمر بن الخطاب قَالَ: استأذنت عَلَى رسول الله - ﷺ - ثلاثًا فأذن لي. ثم قَالَ: حسن غريب (^٣).\nوفيه دلالة على أن طلب الدنيا تمنع من استفادة العلم، وأن كلما ازداد المرء طلبًا لها ازداد جهلًا، وقلَّ علمه، ومن هذا قول أبي هريرة السالف: وإن إخواني من المهاجريق كان يشغلهم السفق بالأسواق (^٤)، وروى عقيل عن ابن شهاب أنه قَالَ: إنما سن التسليمات الثلاثة؛ لأنه - ﷺ - أتى سعد بن عبادة، فقال: \"السلام عليكم\"، فلم يردوا، ثم قَالَ: \"السلام عليكم\"، فلم يردوا، فرجع - ﷺ -، فلما فقد سعد صوت رسول - ﷺ -، عرف أنه قد انصرف، فخرج سعد في إثره حَتَى أدركه، فقال: وعليك السلام يا رسول الله، إنما أردنا أن نستكثر من تسليمك. الحديث (^٥). وروى حماد بن سلمة، عن أيوب وحبيب، عن محمد، عن أبي هريرة قَالَ:\n_________\n(^١) \"التمهيد\" ٣/ ١٩٨ - ٢٠١ بتصرف.\n(^٢) إذكار عمر على أبي موسى هذا القول رواه الترمذي في الحديث السابق على حديث أبي زُمَيل، والقول رواه مسلم (٢١٥٣/ ٣٤) من حديث أبي سعيد الخدري.\n(^٣) \"سنن الترمذي\" ٥/ ٥٤. وحديث ابن عباس رواه الترمذي برقم (٢٦٩١).\nوأصله في مسلم (١٤٧٩/ ٣٠). وانظر ما سيأتي برقم (٥١٩١).\n(^٤) سلف برقم (١١٨) وسلف أول البيوع (٢٠٤٧) ورواه مسلم (٢٤٩٢).\n(^٥) حديث سعد بن عبادة رواه عبد الرزاق في \"المصنف\" ١٠/ ٣٨٣ - ٣٨٤ (١٩٤٢٥)، وعنه أحمد ٣/ ١٣٨، والبيهقي ٧/ ٢٨٧، والضياء في \"المختارة\" ٥/ ١٥٧ - ١٥٨ (١٧٨٣ - ١٧٨٤) من طريق معمر عن ثابت عن أنس أو غيره أن =","vol":"14","page":88},{"text":"قَالَ رسول الله - ﷺ -: \"رسول الرجل إلى الرجل إذنه\" (^١)، ومن أحسن حديث روي في كيفية الاستئذان ما رواه سلمة بن كهيل عن سعيد بن جبير، عن ابن عباس: استأذن عمر عَلَى رسول الله - ﷺ -، فقال: السلام عَلَى رسول الله، السلام عليكم، أيدخل عمر (^٢)؟\n_________\n= رسول الله - ﷺ - استأذن على سعد بن عبادة .. الحديث.\nورواه أبو داود (٥١٨٥)، والنسائي في \"الكبرى\" ٦/ ٨٩ (١٠١٥٧) من طريق يحيى بن أبي كثير، عن محمد بن عبد الرحمن بن أسعد بن زرارة، عن قيس بن سعد .. به.\nقال الألباني في \"ضعيف أبي داود\": ضعيف الإسناد.\nورواه النسائي (١٠١٥٦)، والطبراني ١٨ (٨٩٠)، وابن السني في \"عمل اليوم والليلة\" (٦٦٤) من طريق ابن أبي ليلى، عن محمد بن عبد الرحمن بن أسعد بن زرارة، عن عمرو بن شرحبيل، عن قيس بن سعد بن عبادة قال: جاء النبي - ﷺ - إلى سعد … الحديث.\n(^١) رواه الطحاوي في \"شرح مشكل الآثار\" ٤/ ٢٦٠ (١٥٨٨)، ابن حبان ١/ ١٢٨ (٥٨١١)، والبيهقي ٨/ ٣٤، وفي \"الشعب\" ٦/ ٤٤٤ (٨٨٣٠) بهذا الإسناد، وحبيب هو ابن الشهيد، ومحمد هو ابن سيرين.\nورواه أبو داود (٥١٨٩)، والبخاري في \"الأدب المفرد\" (١٠٧٦)، والبيهقي ٨/ ٣٤٠ من طريق حماد عن حبيب، وهشام عن محمد، به.\nوصححه الألباني في \"صحيح أبي داود\"، وقال في \"الإرواء\" ٧/ ١٧: سنده صحيح على شرط مسلم.\nويشهد لهذا الحديث ما سيأتي معلقًا في كتاب: الاستئذان، باب: إذا دعي الرجل فجاء هل يستأذن؟ قبل حديث (٦٢٤٦) قال البخاري: وقال سعيد، عن قتادة، عن أبي رافع، عن أبي هريرة، عن النبى - ﷺ - قال: هو إذنه.\nوهناك إن شاء الله تذكر من وصله، فانظر تخريجه هناك، وانظر: \"الإرواء\" (١٩٥٥).\n(^٢) رواه أبو داود (٥٢٠١)، وأحمد ١/ ٣٠٣، ٣٢٥، والبخاري في \"الأدب المفرد\" (١٠٨٥)، والنسائي في \"الكبرى\" ٦/ ٨٨ (١٠١٥٢ - ١٠١٥٣)، والبيهقي في =","vol":"14","page":89},{"text":"وروى ابن وهب عن عمرو بن الحارث، عن أبي الزبير، عن عَمرو مولى آل عمر أنه دخل عَلَى عبد الله بن عمر بمكة، قَالَ: فوقفت عَلَى الباب، فقلت: السلام عليكم، ثم دخلت، فنظر في وجهي، ثم قَالَ: أخرج، قَالَ: فخرجت، ثم قلت: السلام عليكم، أأدخل؟ قَالَ: ادخل الآن (^١).\nوقال عطاء: سمعت أبا هريرة يقول: إذا قَالَ الرجل: أأدخل؟، ولم يسلم، فلا تأذن له حَتَّى يأتي بمفتاح، قلت: السلام؟ قَالَ: نعم (^٢).\nومن حديث إبراهيم بن إسماعيل، عن أبي الزبير، والوليد أبي المغيث، عن جابر قَالَ نبي الله - ﷺ -: \"من لم يبدأ بالسلام فلا تأذنوا له\" (^٣)\nوروى عمرو بن أبي عمرو عن عكرمة، عن ابن عباس قَالَ: كان الناس\n_________\n= \"الشعب\" ٦/ ٤٤٠ - ٤٤١ (٨٨١٥)، وابن عبد البر في \"التمهيد\" ٣/ ٢٠٢.\nقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٢٧٥٦، ٢٩٩٤): إسناده صحيح. وقال الألباني في \"الأدب المفرد\" (١٠٨٥): صحيح الإسناد.\nوأغرب الهيثمي فأورد الحديث في \"المجمع\" ٨/ ٤٤ وقال: رواه أحمد ورجاله رجال الصحيح. فأوهم أن الحديث ليس في شيء من الكتب الستة، والحديث عند أبي داود كما تقدم تخريجه. والله أعلم.\n(^١) ذكره ابن عبد البر في \"التمهيد\" ٣/ ٢٠٣ وفيه: عن عمر مولى آل عمر.\n(^٢) رواه البخاري في \"الأدب المفرد\" ١٠٦٧، ١٠٨٣، ومن طريقه الخطيب في \"الجامع لأخلاق الراوي وآداب السامع\" ١/ ١٦٢ (٢٢٦) وصحح الألباني إسناده في \"الأدب المفرد\".\n(^٣) رواه أبو يعلى ٣/ ٣٤٤ (١٨٠٩) من طريق معتمر بن سليمان، حدثنا أبو إسماعيل، عن أبي الزبير والوليد بن عبد الله بن أبي المغيث عن جابر، به.\nوأبو إسماعيل هو إبراهيم بن يزيد الخوزي، من أهل مكة.\nورواه البيهقي في \"الشعب\" ٦/ ٤٤١ (٨٨١٦)، والخطيب في \"الجامع\" ١/ ١٦٢ (٢٢٥) من طريق المعتمر، عن إبراهيم أبي إسماعيل، عن أبي الزبير عن جابر.\nفروي هنا عن أبي الزبير وحده، دون الوليد. =","vol":"14","page":90},{"text":"ليس لبيوتهم ستر ولا حجاب (^١)، فأمرهم الله تعالى بالاستئذان، ثم جاءهم الله بالستور وبالخير، فلم أر أحدًا يعمل بذلك بعد (^٢)، وأنكر رسول الله - ﷺ - عَلَى جابر حين دق الباب، فقال: \"من هذا؟ \" قلت: أنا، قَالَ:\n_________\n= ورواه ابن عدي في \"الكامل\" ١/ ٣٧٢ من طريق معافى بن عمران، حدثنا إبراهيم بن يزيد المكي، عن أبي الزبير، والوليد بن أبي مغيث، عن أحدهما أو كلاهما عن جابر، عن عبد الله.\nهكذا وقع هنا عن جابر عن عبد الله! وهو تحريف، تحرفت (بن) إلى (عن) فصوابه: جابر بن عبد الله. والله أعلم.\nورواه أيضًا ابن عدي ١/ ٣٧١ - ٣٧٢، وأبو نعيم في \"أخبار أصبهان\" ١/ ٣٥٧ من طريق علي بن هاشم عن إبراهيم بن يزيد الخوزي، عن أبي الزبير عن جابر.\nوإبراهيم بن يزيد الخوزي، ترجمه ابن حبان في \"المجروحين\" ١/ ١٠٠ وذكر له هذا الحديث.\nوقال الهيثمي في \"المجمع\" ٨/ ٣٢: فيه من لم أعرفه.\nوانظر: \"الصحيحة\" (٨١٧)، ٢/ ٤٦٢ - ٤٦٣. وقال في \"الضعيفة\" ٤/ ٢٢٢: هو حديث صحيح لطرقه وشواهده.\nتنبيهان: الأول: ذكر المصنف -﵀- في إسناد هذا الحديث: إبراهيم بن إسماعيل، ويبدو أنه تحريف، فليس في إسناد الحديث راوٍ بهذا الاسم، إنما هو إبراهيم بن يزيد الخوزي، كنيته أبو إسماعيل، فمن المحتمل أنه كتب (بن) بدل (أبو) فصوابه: إبراهيم أبو إسماعيل.\nالثاني: ذكر المصنف أيضًا في الإسناد: الوليد أبي المغيث، وصوابه: الوليد بن أبي المغيث، كما تقدم في تخريج الحديث.\n(^١) كذا بالأصل: حجاب، وفي كل مصادر تخريج الحديث الآتي ذكرها حجال.\nوالحجال: قال الجوهري: والحَجَلة بالتحريك، واحدة حجال العروس، وهي بيت يزين بالثياب والأسرَّة والستور \"الصحاح\" ٤/ ١٦٦٧.\nوقال ابن الأثير: هي بيت كالقبة يستر بالثياب وتكون له أزرار كبار.\n(^٢) رواه أبو داود (٥١٩٢)، وابن أبي حاتم في \"التفسير\" ٨/ ٢٦٣٢ (١٤٧٨٧)، والبيهقي ٧/ ٩٧، وابن عبد البر في \"التمهيد\" ٣/ ٢٠٣ - ٢٠٤، ١٦/ ٢٣٣ - ٢٣٤.\nقال أبو داود: حديث عبيد الله وعطاء يفسد هذا الحديث. وكذا قال البيهقي. =","vol":"14","page":91},{"text":"\"أنا\"! فكرهه\" (^١)، والسنة أن يسلم ويستأذن ثلاثًا؛ ليجمع بينهما. واختلفوا هل يستحب تقديم السلام، ثم الاستئذان أو عكسه، وقد صح حديثان في تقديم السلام، فذهب جماعة إلى الأول، وقيل: يقدم الاستئذان واختار الماوردي في \"حاويه\": إن وقعت عين المستأذن عَلَى صاحب المنزل قبل دخوله قدم السلام، وإلا قدم الاستئذان، وأما إذا استأذن ثلاثًا، فلم يؤذن له، فظن أنه لم يسمعه، ففيه ثلاثة مذاهب، أظهرها: أنه ينصرف ولا يعيد الاستئذان - ثانيها: يزيد فيه، ثالثها: إن كان بلفظ الاستئذان المتقدم لم يعده، وإن كان بغيره أعاده (^٢).\nوقوله: (أَلْهَانِي الصَّفْقُ بِالأَسْوَاقِ): يعني: الخروج إلى التجارة، وهذا عَلَى معنى الذم لنفسه؛ لأن بخروجه إليه تحدث وقائع، فيفتي\n_________\n= قلت: حديث عبيد الله وعطاء المعني رواه أبو داود (٥١٩١): سمع ابن عباس يقول: لم يؤمر بها أكثر الناس -آية الإذن- وإني لآمر جاريتي هذِه تستأذن علي. وكذا رواه البيهقي.\nوتعقب الحافظ الذهبي تضعيف البيهقي لهذِه الرواية، فقال في \"المهذب\" ٥/\n٢٦٧٤ (١٠٨٦٢): ما هي بضعيفة، فيكون لابن عباس في المسألة قولان.\nوالحديث أشار المنذري إلى تضعيفه فقال: قال بعضهم: هذا لا يصح عن ابن عباس، هذا آخر كلامه.\nوليس فيه ما يدل على أن عكرمة سمعه من ابن عباس، وفي إسناده عمرو بن أبي عمرو، وهو وإن كان البخاري ومسلم قد احتجا به، فقد قال ابن معين: لا يحتج بحديثه، وقال مرة: ليس بالقوي وليس بحجة، وقال مرة: مالك يروي عن عمرو، وكان يضعف. اهـ \"مختصر السنن\" ٨/ ٦٦ - ٦٧.\nوقال القرطبي في \"تفسيره\" ١٢/ ٣٠٣: هذا متن حسن. وقال الحافظ ابن كثير في \"تفسيره\" ١٠/ ٢٧١: هذا إسناد صحيح إلى ابن عباس.\nوقال الألباني في \"صحيح أبي داود\" (٥١٩٢): حسن الإسناد موقوف.\n(^١) سيأتي برقم (٦٢٥٠)، ورواه مسلم (٢١٥٥).\n(^٢) انظر: \"الحاوي\" ١٤/ ٣١٥ ط/ دار الفكر بيروت.","vol":"14","page":92},{"text":"فيها رسول الله - ﷺ -، فتفوته، وكان عمر يفعل ذَلِكَ للكفاف، حاشا أن يقل من مجالسته وملازمته، فقد كان - ﷺ - كثيرًا ما يقول: \"فعلت أنا وأبو بكر وعمر\"، و\"كنت أنا وأبو بكر وعمر\" (^١)، ومكانهما منه عال، لا يُقدر عَلَى نواله، وكان عمر من أزهد الناس؛ لأنه وجد فترك.\nقَالَ المهلب: وهذا مأخوذ من قوله: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا﴾ [الجمعة: ١١] قرنا به، فسماها عمر لهوًا مجازًا؛ لأن اللهو المذكور في الآية غير التجارة للفصل بأو، وهو الدف عند النكاح وشبهه، فدل هذا إنما أراد: شغلني البيع والشراء عن الملازمة في كل أحيانه، حَتَّى حضر من هو أصغر مني ما لم أحضره من العلم (^٢).\nوفيه: أن الصغير قد يكون عنده ما ليس عند الكبير كما سلف، وإنه يجب البحث وطلب الدليل عَلَى ما ينكره من الأقوال حَتَّى تثبت عنده.\n_________\n(^١) سيأتي برقم (٣٦٧٧) كتاب: فضائل الصحابة، باب ..\n(^٢) \"شرح ابن بطال\" ٦/ ٢٠٣.","vol":"14","page":93},{"text":"<span data-type='title' id=toc-1528>١١ - باب التِّجَارَةِ فِي البَحْرِ</span>\nوَقَالَ مَطَرٌ: لَا بَأْسَ بِهِ وَمَا ذَكَرَهُ اللهُ فِي القُرْآنِ إِلَّا بِحَقٍّ، ثُمَّ تَلَا: ﴿وَتَرَى الفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ﴾ [النحل: ١٤] وَالفُلْكُ: السُّفُنُ، الوَاحِدُ وَالجَمْيعُ سَوَاءٌ. وَقَالَ مُجَاهِدٌ: تَمْخَرُ السُّفُنُ الرِّيحَ، وَلَا تَمْخَرُ الرِّيحَ مِنَ السُّفُنِ إِلَّا الفُلْكُ العِظَامُ.\n\n٢٠٦٣ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ، خَرَجَ فِي البَحْرِ، فَقَضَى حَاجَتَهُ. وَسَاقَ الحَدِيثَ. [حَدَّثَنِي عَبْدُ اللهِ بْنُ صَالِحٍ قَالَ: حَدَّثَنِي اللَّيْثُ بِهَ]. [انظر: ١٤٩٨ - فتح: ٤/ ٢٩٩]\nوَقَالَ الليْثُ (^١): حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائيلَ، خَرَجَ فِي البَحْرِ، فَقَضَى حَاجَتَهُ. وَسَاقَ الحَدِيثَ.\nالشرح: حديث أبي هريرة هذا سلف الكلام عليه في الزكاة في باب: ما يستخرج من البحر ووصلناه (^٢)، وما ذكره عن مطر -وهو ابن طهمان الوراق (^٣) - من استدلاله بالآية حسن: لأن الله تعالى\n_________\n(^١) ورد فوق الكلمة لفظه (معلق).\n(^٢) سلف برقم (١٤٩٨).\n(^٣) ورد بهامش (ص) تعليق نصه: قال ابن حجر: الرواية الصحيحة: قال: مطر وهو شيخ البخاري وهو الوراق البقري مذكور في التابعين وقد خرج أبو حاتم عن مطر الوراق أنه كان لا يرى بركوب البحر بأسًا ويقول: ما ذكره الله في القرآن إلا بحق، قال: ومطرف تصحيف. والله أعلم.\nقلت: انظر: \"الفتح\" ٤/ ٢٩٩، و\"تغليق التعليق\" ٣/ ٢١٣ - ٢١٤، و\"اليونينية\" =","vol":"14","page":94},{"text":"جعل تسخير البحر، لعباده؛ لابتغاء فضله من نعمه التي عدها لهم، وأراهم في ذَلِكَ عظيم قدرته، وسخر الرياح باختلافها تحملهم وترددهم، وهذا من عظيم آياته، ونبههم عَلَى شكره عليها بقوله: ﴿وَلَعَلَّكُم تشَكُرُونَ﴾ وهذِه الآية في سورة فاطر [فاطر: ١٢]، وأما التي في النحل وهي: ﴿وتَرَى الفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا﴾ [النحل: ١٤] بالواو، وما ذكره البخاري في الفلك لائح وهو قول أكثر أهل اللغة كما قَالَ ابن التين، ودليله في القرآن: ﴿حَتَّى إِذَا كُنْتُمْ فِي الفُلْكِ وَجَرَيْنَ بِهِمْ﴾ [يونس: ٢٢] وقال في أخرى: ﴿فِي الفُلْكِ المَشْحُونِ﴾ [يس: ٤١] فأجراه مرة عَلَى حكم الجمع، ومرة عَلَى حكم الإفراد، وقيل: هو جمع، والسفن: جمع سفينة.\nقَالَ ابن سيده: سميت سفينة؛ لأنها تسفن وجه الماء، أي: تقشره، فعيلة بمعنى فاعلة، والجمع سفان وسفن وسفين (^١). قلت: والسفان: صاحبها، وواحد الفُلْك: فَلَك بفتح اللام، مثل أُسْد وأَسَد، وتذكر وتؤنث كما قَالَ القزاز.\nوأثر مجاهد (^٢) يريد به تفسير ﴿وَتَرَى الفُلْكَ فِيهِ مَوَاخِرَ﴾ [فاطر: ١٢] والمخر في اللغة: الشق، يقال: مخرت السفينة، تمخَر، وتمخُر إذا شقت الماء وسمعت لها صوتًا، وذلك عند هبوب الرياح. وقيل:\nالمخر: الصوت، والريح: تصوت السفينة، والفلك أيضًا: تصوت\n_________\n= ٣/ ٥٦. والتعليق عزا الحافظ وصله إلى ابن أبي حاتم في \"تفسيره\". وهو في \"التفسير\" ٧/ ٢٢٧٨ (١٢٤٨٢) معلقًا.\n(^١) \"المحكم\" ٨/ ٣٤٣. وفيه: والجمع سفائن وسفن وسفين.\n(^٢) وصله الفريابي في \"تفسيره\" كما في \"التغليق\" ٣/ ٢١٤ وهو في \"تفسير ابن أبي حاتم\" (١٢٤٨٦) معلقًا.","vol":"14","page":95},{"text":"الريح، فلعله يريد أن السفن تمخر من الريح، وإن صغرت أي: تصوت.\nوالريح لا تمخر، أي لا تصوت إلا من كبار السفن: لأنها إن كانت عظيمة صوت الريح، فأسقط مجاهد ﴿فِي﴾ فيقرأه ﴿الفُلْكَ﴾ بالنصب، وفي خفضه قول آخر، ليس ببين، وتصحيح الكلام: فلا تمخر الريح من السفن إلا العظام.\nوحديث الخشبة في الذي تسلف المال وأرسله في البحر فيه إباحة التجارة فيه وركوبه.\nقَالَ الداودي: وأتى به، لأنه - ﷺ - لم يكن ليتحدث بما لا فائدة فيه، فذكره ليتأسى به، ويرد قول من منع ركوبه، في إبان ركوبه وهو قول يروى عن عمر أنه كتب إلى عمرو بن العاصي يسأله عن البحر، فقال: خلق عظيم، يركبه خلق ضعيف، دور (^١) عَلَى عود، فكتب إليه عمر أن لا يركبه أحد طول حياته (^٢)، فلما كان بعد عمر لم يزل يركب حَتَّى كان عمر بن عبد العزيز فاتبع فيه رأي عمر، وسيأتي هذا في الجهاد في باب ركوبه (^٣) إن شاء الله.\nمنع عمر إنما كان لشدة شفقته عَلَى المسلمين، ولما حفر عمرو بن العاص البحر ووصله إلى عمر خرج إليه واستبشر بما حمل إليه من الميرة وغيرها، وكان ذلك عن إذنه، كما ذكره ابن عبد الحكم وغيره. وإذا كان الرب ﷻ قد أباح ركوبه للتجارة، فركوبه للحج والجهاد أجوز،\n_________\n(^١) كذا بالأصل، وفي \"ثقات ابن حبان\" ٢/ ٢٢١، و\"عمدة القاري\" ٩/ ٢٥٩: دود.\nبدالين بينهما واو.\n(^٢) ذكره ابن حبان في \"الثقات\" ٢/ ٢٢١\n(^٣) انظر: حديث أنس الآتي برقم (٢٨٩٤ - ٢٨٩٥) باب: ركوب البحر. وشرح المصنف عليه.","vol":"14","page":96},{"text":"ولا حجة لأحد مع مخالفة الكتاب والسنة، وأما إذا كان إِبَّان (إلجاجه) (^١) فالأمة مجمعة عَلَى أنه لا يجوز ركوبه؛ لأنه تعرض للهلاك وقد نهى الله عباده عن ذَلِكَ بقوله: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ [البقرة: ١٩٥]، وقوله: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا (٢٩)﴾ [النساء: ٢٩] ولم يزل البحر يُركَب في قديم الزمان، ألا ترى إلى ما ذكر في هذا الحديث أنه رُكب في زمن بني إسرائيل، فلا وجه لقول من منع ركوبه.\n_________\n(^١) ورد بهامش الأصل: لعله: التجاجه.\nقلت: وفي شرح ابن بطال ٦/ ٢٠٤: (ارتجاجه) وهو أوجه.","vol":"14","page":97},{"text":"<span data-type='title' id=toc-1529>١٢ - باب ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ [الجمعة: ١١] وَقَوْلُهُ ﷻ: ﴿رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللهِ﴾ [النور: ٣٧]</span>\nوَقَالَ قَتَادَةُ: كَانَ القَوْمُ يَتَّجِرُونَ، وَلَكِنَّهُمْ كَانُوا إِذَا نَابَهُمْ حَقٌّ مِنْ حُقُوقِ اللهِ لَمْ تُلْهِهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللهِ، حَتَّى يُؤَدُّوهُ إِلَى اللهِ.\n\n٢٠٦٤ - حَدَّثَنِي مُحَمَّدٌ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ حُصَيْنٍ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ جَابِرٍ ﵁ قَالَ: أَقْبَلَتْ عِيرٌ، وَنَحْنُ نُصَلِّي مَعَ النَّبِيِّ - ﷺ - الجُمُعَةَ، فَانْفَضَّ النَّاسُ إِلَّا اثْنَيْ عَشَرَ رَجُلًا، فَنَزَلَتْ هَذِهِ الآيَةُ: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا﴾ [الجمعة: ١١] [انظر: ٩٣٦ - مسلم: ٨٦٣ - فتح: ٤/ ٣٠٠]\nثم ذكر قول قتادة السالف قريبًا في باب التجارة في البر إلى قوله: (حَتَّى يُؤَدُّوهُ إِلَى اللهِ). (^١).\nوذكر حديث جابر السالف قريبًا (^٢). في مثل الباب المذكور، وستأتي حكمته، وشيخ البخاري فيه: محمد هو بن سلام البيكندي، قاله الدمياطي والمزي (^٣).\nوالعير: الإبل تحمل الميرة.\n_________\n(^١) سلف قبل حديث (٢٠٦٠ - ٢٠٦١).\n(^٢) سلف برقم (٢٠٥٨). وأول مواضع هذا الحديث في كتاب: الجمعة، باب: إذا نفر الناس عن الإمام في صلاة الجمعة حديث (٩٣٦).\n(^٣) قاله المزي في \"تحفة الأشراف\" ٢/ ١٧٤.\nوهو ما جزم به الكرماني في \"شرحه\" ٩/ ١٩٤، وزكريا الأنصاري في \"المنحة\" ٤/ ٤٩٦، ولم ينسبه الحافظ في \"الفتح\" ٤/ ٣٠٠.\nونسبه في \"هدي الساري\" ص ٢٣٩ فقال: قال البخاري في البيوع: حدثنا محمد حدثنا ابن فضيل، محمد هو ابن سلام به جزم ابن السكن. اهـ بتصرف.","vol":"14","page":98},{"text":"وقوله: (إِلَّا اثْنَي عَشَرَ رَجُلًا)، أجاز الكوفيون رفع (اثني عشر)، ومنعه البصريون، وإنما ذكر الآية في الترجمة لمنطوقها وهو الذم، وتقدم ذكرها في باب الإباحة لمفهومها، وهو تخصيص ذمها بحالة اشتغل بها عن الصلاة والخطبة، نبه عليه ابن المنير (^١).\n_________\n(^١) \"المتواري\" ص ٢٣٧.","vol":"14","page":99},{"text":"<span data-type='title' id=toc-1530>١٣ - باب مَنْ أَحَبَّ البَسْطَ فِي الرِّزْقِ</span>\n٢٠٦٧ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي يَعْقُوبَ الكِرْمَانِيُّ، حَدَّثَنَا حَسَّانُ، حَدَّثَنَا يُونُسُ، حَدَّثَنَا مُحَمَّدٌ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ رِزْقُهُ أَوْ يُنْسَأَ لَهُ فِي أَثَرِهِ؛ فَلْيَصِلْ رَحِمَهُ\". [٥٩٨٦ - مسلم: ٢٥٥٧ - فتح: ٤/ ٣٠١]\nذكر فيه حديث أنس: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقه أَوْ يُنْسَأَ لَهُ فِي أثَرِهِ: فَلْيَصِلْ رَحِمَهُ\".\nهذا الحديث أخرجه مسلم أيضًا، وخرجه من حديث أبي هريرة أيضًا، (^١) ومحمد الراوي عن أنس هو الزهري، وأخرجه البخاري في الأدب عن ابن بكير، عن الليث، عن عقيل، عن ابن شهاب (^٢).\nوشيخ البخاري محمد بن أبي يعقوب الكرماني، هو محمد بن إسحاق بن منصور بصري، مات سنة أربع وأربعين ومائة.\nو(\"يُنْسَأَ\") مهموز أي: يؤخر وهو رباعي أنسأ الله أجله ونسأ الله في أجله. والأثر -مفتوح الهمزة والثاء- باقي الأجل.\nقَالَ كعب بن زهير:\nوالمرء ما عاش ممدود له أجل … لا تنتهي العين حَتَّى ينتهي الأثر\nوفي الحديث: إباحة اختيار الغنى عَلَى الفقر، وسيأتي بسطه في الرقاق، وجملة من الباب في الأدب في باب: من بسط له في الرزق لصلة الرحم (^٣)، إن شاء الله، ولا تعارض بينه وبين حديث: \"يجمع خلق\n_________\n(^١) مسلم (٢٥٥٧، ٢٥٥٨) كتاب: البر والصلة، باب: صلة الرحم وتحريم قطعها.\n(^٢) يأتي برقم (٥٩٨٦) باب: من بسط له في الرزق بصلة الرحم.\n(^٣) الحديث الآتي برقم (٥٩٨٥).","vol":"14","page":100},{"text":"أحدكم في بطن أمه\"، وفيه: \"ويؤمر بكتب رزقه وأجله\" (^١)؛ لأمرين:\nأحدهما؛ أن معنى البسط في الرزق: البركة فيه؛ لأن صلته أقاربه صدقة، والصدقة تربي المال، وتزيد فيه فينمو بها ويزكو.\nومعنى قوله: (\"يُنْسَأَ لَهُ فِي أثَرِهِ\") يبقى ذكره الطيب وثناؤه الجميل مذكورًا عَلَى الألسنة فكأنه لم يمت، وبه قَالَ القاضي عياض فقال: المراد بقاء الثناء الجميل بعد الموت (^٢). والعرب تقول: الثناء يعارض الخلود. قَالَ الشاعر:\nإن الثناء هوالخلو … د كما يسمى الذم موتًا\nقَالَ: قد مات قوم وهم في الناس أحياء (^٣).\nيعني: بسوء أفعالهم وقبح ذكرهم.\nثانيهما: أنه يجوز أن يكتب في بطن أمه أنه إن وصل رحمه فإن رزقه وأجله كذا، وإن لم يصله فكذا؛ لدلالة قوله تعالى في قصة نوح - ﵇ -: ﴿وَاتَّقُوهُ وَأَطِيعُونِ (٣) يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى﴾ [نوح: ٣ - ٤] يريد أجلًا قد قضى به إليكم إن أطعتم يؤخركم إليه؛ لأن أجل الله إذا جاء في حال معصيتهم لا يؤخر عنهم، قَالَ تعالى: ﴿إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْيِ فِي الحَيَاةِ الدُّنْيَا﴾ [يونس: ٩٨] وهو\n_________\n(^١) سيأتي برقم (٣٢٠٨) كتاب: بدء الخلق، باب: ذكر الملائكة، ورواه مسلم (٢٦٤٣) كتاب: القدر، باب: كيفية الخلق الآدمي في بطن أمه. من حديث ابن مسعود.\n(^٢) \"إكمال المعلم\" ٨/ ٢١.\n(^٣) هذا عجز بيت صدره: موت التقى حياة لا نفاد لها. وهو يدل على أن معنى العجز خلاف ما قاله المصنف -﵀- تابعًا فيه ابن بطال في \"شرحه\" ٦/ ٢٠٦.\nوالبيت بكامله في: \"مجمع الحكم والأمثال\" في: التقوى. و\"المستطرف\" ١/ ٣١٣ ونسبه لمعروف الكرخي.","vol":"14","page":101},{"text":"الهلاك عَلَى الكفر، ومتعناهم إلى حين فهذا كله من المكتوب في بطن أمه أي الأجلين استحق، لا يؤخر عنه، ويؤيده قوله تعالى: ﴿يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الكِتَابِ (٣٩)﴾ [الرعد: ٣٩] وقد روي عن عمر ما هو تفسير لهذِه الآية أنه كان يقول في دعائه: اللَّهُمَّ إن كنت كتبتني عندك شقيًّا فامحني واكتبني سعيدًا، فإنك تقول: ﴿يَمحُواْ اَللَّهُ﴾ الآية (^١). وفي الحديث الحض عَلَى صلة الرحم.\nقَالَ الداودي: وفيه: دليل عَلَى فضل الكفاف. والزيادة كما أسلفناه مؤولة بأنه سبق في علم الله أن سيكون، وقيل: الزيادة حقيقة لو لم يصل عمره رحِمَه ما زيدها في أجله، وليس في قوله تعالى: ﴿فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ (٣٤)﴾ [الأعراف: ٣٤] ما يدفعه؛ لأن معناه الأجل الذي يكون بصلة الرحم لا كالذي يكون بقطعها، وكذا الكلام في الرزق ودعاء الشارع لأنس: \"اللَّهُمَّ أكثر ماله وولده\" (^٢) فأجيبت دعوته ولولاها لم يكن بتلك الكثرة، فلما كان الدعاء يزيد في الرزق ويدفع البلاء\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٤٠١ (٢٠٤٨١)، وابن بطة في \"الإبانة\" ٢/ ١٣١ - ١٣٢ (١٥٦٥)، واللالكائي في \"شرح الأصول\" ٤/ ٧٣٥ (١٢٠٦ - ١٢٠٧).\nوقد سئل شيخ الإسلام: هل شرع في الدعاء أن يقول: اللهم إن كنت كتبتني كذا\nفامحني واكتبني كذا فإنك قلت: ﴿يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الكِتَابِ (٣٩)﴾؟ وهل صح أن عمر كان يدعو بمثل هذا؟ وهل الصحيح عندكم أن العمر يزيد بصلة الرحم، كما جاء في الحديث؟ أفتونا مأجورين.\nفأجاب ﵁ بما يفهم منه صحة هذا الأثر عن عمر وأن ذلك في أجل الموت الذي يعرفه الملائكة. أما الأجل المسمى فهو وقت الساعة الذي لا يعرفه إلا الله. انظر: \"مجموع الفتاوى\" ١٤/ ٤٨٨ - ٤٩٢.\n(^٢) يأتي برقم (٦٣٧٨ - ٦٣٧٩) كتاب: الدعوات باب: الدعاء بكثرة المال والولد مع البركة، ورواه مسلم (٢٤٨٠) كتاب: فضائل الصحابة، باب: فضائل أنس بن مالك.","vol":"14","page":102},{"text":"يبرئ المريض كذلك صلة الرحم، وكما كان الدواء والرقى يبرئان المريض.\nوفي \"الترغيب والترهيب\" للحافظ أبي موسى المديني من حديث عبد الرحمن بن سمرة -وقال: حسن جدًا- مرفوعًا: \"إني رأيت البارحة عجبًا، رأيت رجلًا من أمتي أتاه ملك الموت ليقبض روحه، فجاءه بر والديه فرد ملك الموت عنه\". الحديث (^١).\nومن حديث أبي هريرة مرفوعًا: \"بر الوالدين يزيد في العمر\" (^٢) وفيه\n_________\n(^١) رواه ابن حبان في \"المجروحين\" ٣/ ٤٣ - ٤٤، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ٢١٠ (١١٦٦) من طريق مخلد بن عبد الواحد، عن علي بن زيد بن جدعان، عن سعيد بن المسيب عن عبد الرحمن بن سمرة. قال ابن حبان: مخلد ابن عبد الواحد منكر الحديث جدًا ينفرد بأشياء مناكير لا تشبه حديث الثقات، فبطل الاحتجاج به فيما وافقهم من الروايات، ثم ذكر له هذا الحديث.\nورواه الطبراني في \"الأحاديث الطوال\" (٣٩) من طريق الوزير بن عبد الرحمن، عن علي بن زيد بن جدعان، به.\nورواه الخرائطي في \"مكارم الأخلاق\" (٥٥)، وابن عساكر في \"تاريخ دمشق\" ٣٤/ ٤٠٦، وابن الجوزي في \"العلل\" (١٦٦٥) من طريق بشر بن الوليد عن الفرج بن فضالة [وعند الخرائطي: المفضل بن فضالة] عن هلال أبي جبلة، عن سعيد بن المسيب، عن عبد الرحمن بن سمرة. والحديث عند الخرائطي مختصرًا ليس فيه هذِه القطعة. قال ابن الجوزي: هذا حديث لا يصح. وقال الحافظ العراقي: حديث عبد الرحمن بن سمرة: إني رأيت البارحة عجبًا .. الحديث. الخرائطي في \"مكارم الأخلاق\" بسند ضعيف. اهـ \"تخريج الإحياء\" (٢٧٠٧). وضعفه الألباني في \"ضعيف الجامع\" (٢٠٨٦).\n(^٢) رواه ابن عدي في \"الكامل\" ٣/ ٤٧٩، وأبو الشيخ الأصبهاني في \"طبقات المحدثين بأصبهان\" ٤/ ٢٩٥. قال ابن عدي: حديث منكر.\nوقال الألباني في \"الضعيفة\" (١٤٢٩)، و\"ضعيف الترغيب\" (١٧٥٧)، و\"ضعيف الجامع\" (٢٣٢٧): حديث موضوع.","vol":"14","page":103},{"text":"الوقاصي (^١). وفي حديث داود بن المحبر، عن عباد، عن سهيل، عن أبيه، عن أبي هريرة، وأبي سعيد يرفعانه: \"ابن آدم اتق ربك، وبر والديك، وصل رحمك، يمد لك في عمرك وييسر لك يسرك ويجيب عسرك وييسر لك في رزقك\" (^٢). ومن حديث داود بن عيسى بن علي، عن أبيه، عن ابن عباس مرفوعًا: \"إن صلة الرحم تزيد في العمر\" (^٣).\nقَالَ أبو موسى: وفي الباب عن علي وابن عمر وأبي أمامة ومعاوية ابن حيدة وأم سلمة. ومن حديث زَيَّان بن فائد، عن سهل بن معاذ بن\n_________\n(^١) هو عثمان بن عبد الرحمن بن عمر بن سعد بن أبي وقاص القرشي الزهري الوقاصي.\nقال ابن معين: لا يكتب حديثه، كان يكذب، وقال مرة: ضعيف، ومرة: ليس بشيء. وقال ابن المديني: ضعيف جدًا.\nوقال الجوزجاني: ساقط.\nوقال أبو حاتم: متروك الحديث، ذاهب، وقال البخاري: تركوه.\nوقال أبو داود: ليس بشيء. وقال الترمذي: ليس بالقوي. وقال النسائي: متروك.\nانظر: \"تهذيب الكمال\" ١٩/ ٤٢٥ (٣٨٣٧).\nوقال الحافظ في \"التقريب\" (٤٤٩٣): متروك وكذبه ابن معين.\n(^٢) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٨٥٠)، وكما في \"إتحاف الخيرة المهرة\" ٦/ ٢٤ (٥٢٤٠)، وكما في \"المطالب العالية\" ١٣/ ٧٢٠ (٣٣٠٨).\nقال الحافظ في \"المطالب\" ١٣/ ٧٢٥: حديث موضوع.\nوبنحوه رواه ابن أبي شيبة ٥/ ٢١٨ (٢٥٣٨١)، وهناد في \"الزهد\" ٢/ ٤٢٦ - ٤٢٧ (٨٣٥)، وابن حبان في \"روضة العقلاء\" ص ٣٤، وأبو نعيم في \"الحلية\" ٥/ ٣٨٩ عن كعب قوله.\nولأبي نعيم في \"الحلية\" ٣/ ١٥٠ عن محمد بن المنكدر، مثله.\n(^٣) رواه ابن عساكر في \"تاريخ دمشق\" ١٧/ ١٧٢ من طريق داود بن عيسى، عن أبيه عيسى بن علي، عن علي بن عبد الله بن عباس، عن ابن عباس، وضعفه الألباني في \"ضعيف الجامع\" (١٨٧٣).","vol":"14","page":104},{"text":"أنس، عن أبيه مرفوعًا: \"مَنْ بَرَّ والديه طوبى له، زاد الله في عمره\" (^١).\nومن حديث عبد الله بن الجعد عن ثوبان مرفوعًا: \"لا يزيد في العمر إلا بر الوالدين، ولا يزيد في الرزق الأصلة الرحم\" (^٢). ومن حديث علي أنه سأل رسول الله - ﷺ - عن قوله تعالى: ﴿يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الكِتَابِ (٣٩)﴾ [الرعد: ٣٩] فقال: \"هي الصدقة عَلَى وجهها، وبر\n_________\n(^١) رواه البخاري في \"الأدب المفرد\" (٢٢)، وأبو يعلى في \"المسند\" ٣/ ٦٥ (١٤٩٤)، وفي \"المفاريد\" (١٢)، والطبراني ٢٠ (٤٤٧)، والحاكم ٤/ ١٥٤، وأبو نعيم في \"أخبار أصبهان\" ١/ ١٦٢ - ١٦٣ من هذا الطريق.\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه!\nفتعقبه الحافظ فقال: زبان ضعيف. \"إتحاف المهرة\" ١٣/ ٢٢٠ (١٦٦١٨).\nوقال الهيثمي في \"المجمع\" ٨/ ١٣٧: رواه أبو يعلى والطبراني، وفيه: زبان بن فائد، وثقه أبو حاتم، وضعفه غيره، وبقية رجال أبي يعلى ثقات.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٤٥٦٧) قال: إسناد ضعيف؛ علته زبان.\n(^٢) رواه ابن ماجه (٩٠، ٤٠٢٢)، وأحمد ٥/ ٢٧٧، ٢٨٠، ٢٨٢، ابن أبي شيبة ٦/ ١١١ (٢٩٨٥٨)، وهناد في \"الزهد\" ٢/ ٤٩١ (١٠٠٩)، وأبو زرعة الرازي كما في \"العلل\" ٢/ ٢٠٨، وابن حبان ٣/ ١٥٣ (٨٧٢)، والحاكم ١/ ٤٩٣، والبيهقي في \"الشعب\" ٧/ ٢٥٨ (١٠٢٣٣)، والبغوي في \"شرح السنة\" ١٣/ ٦ (٣٤١٨)، والمزي في \"تهذيب الكمال\" من طريق عبد الله بن عيسى، عن عبد الله بن أبي الجعد [بزيادة (أبي) لا كما ذكر المصنف فقال: عبد الله بن الجعد] عن ثوبان.\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه. ووافقه المصنف -﵀- في \"البدر المنير\" ٩/ ١٧٤ فإنه نقله وسكت عليه، وهذا يعد موافقة، كما صرح به في المقدمة ١/ ٣١٦ - ٣١٧.\nوقال البوصيري في \"مصباح الزجاجة\" ١/ ١٥: سألت شيخنا أبا الفضل العراقي -﵀- عن هذا الحديث، فقال: هذا حديث حسن.\nوقال في \"الزوائد\" (١٣٤٦): إسناد حسن.\nوالحديث حسنه الألباني في \"صحيح ابن ماجه\" (٧٣، ٣٢٤٨). وانظر: \"الصحيحة\" (١٥٤).","vol":"14","page":105},{"text":"الوالدين، واصطناع المعروف، وصلة الرحم تحول الشقاء سعادة، وتزيد في العمر، وتقي مصارع السوء\" (^١). زاد محمد بن إسحاق العكاشي: \"يا علي من كانت فيه خصلة واحدة من هذِه الأشياء أعطاه الثلاث خصال\" (^٢).\nوروي عن عمر وابنه وابن عباس وجابر بن عبد الله بن رئاب نحوه. ومن حديث عكرمة بن إبراهيم، عن زائدة بن أبي الرقاد، عن موسى بن الصباح، عن ابن عمرو مرفوعًا: \"إن الإنسان ليصل رحمه وما بقي من عمره إلا ثلاثة أيام فيزيد الله في عمره ثلاثين سنة، وإن الرجل ليقطع رحمه وقد بقي من عمره ثلاثون سنة فينقص الله تعالى عمره حَتَّى لا يبقى فيه إلا ثلاثة أيام\" (^٣). قَالَ: هذا حديث حسن لا أعرفه إلا بهذا الإسناد (^٤).\nومن حديث إسماعيل بن عياش عن داود بن عيسى قَالَ: مكتوب في التوراة: صلة الرحم وحسن الخلق وبر القرابة تعمر الديار وتكثر\n_________\n(^١) رواه أبو الشيخ في \"زهر الفردوس\" ٤/ ٢٦٧ كما في \"حاشية الفردوس\" ٥/ ٢٦٢ (٨١٣٠) من طريق محمد بن كامل بن ميمون الزيات، حدثنا محمد بن إسحاق العكاشي، حدثنا الأوزاعي: قدمت الشام فدخلت على محمد بن علي ابن فاطمة فقال: سمعت أبي عن جدي علي بن أبي طالب، فذكره بهذا اللفظ، دون ذكر الزيادة الآتية.\nورواه أبو نعيم في \"الحلية\" ٦/ ١٤٥ بهذا اللفظ مع ذكر الآية.\nوضعفه الألباني في \"الضعيفة\" (٣٧٩٥).\n(^٢) رواه بهذِه الزيادة ابن مردويه كما في \"كنز العمال\" ٢/ ٤٤٢ - ٤٤٣ (٤٤٥٠). قال الهندي: والعكاشي يضع.\n(^٣) ذكره الهندي في \"كنز العمال\" ٣/ ٣٥٧ (٦٩٢٠) وعزاه لأبي الشيخ.\nوقال الألباني في \"الضعيفة\" (٢٢٩٠): ضعيف جدًّا.\n(^٤) القائل هو أبو موسى المديني والذي تقدم نقل المصنف عنه من كتابه \"الترغيب والترهيب\".","vol":"14","page":106},{"text":"الأموال وتزيد في الاجال وإن كان القوم كفارًا (^١).\n_________\n(^١) قلت: يروى نحوه مرفوعًا من حديث عائشة وابن عباس.\nحديث عائشة رواه أحمد ٦/ ١٥٩، وعبد الله بن محمد القرشي في \"مكارم الأخلاق\" (٤٢٩، ٣٤٠)، وابن حبان في \"المجروحين\" ٢/ ٣٠٥، والبيهقي في \"شعب الإيمان\" ٦/ ٢٢٦ (٧٩٦٩) من طريق محمد بن مهزم عن عبد الرحمن بن القاسم، حدثنا القاسم، عن عائشة أن النبي - ﷺ - قال لها: \" … وصلة الرحم وحسن الخلق وحسن الجوار يعمرن الديار ويزيدان في الأعمار\".\nقال الحافظ في \"الفتح\" ١٠/ ٤١٥: رواه أحمد بسند رجاله ثقات.\nوقال الهيثمي في \"المجمع\" ٨/ ١٥٣: رواه أحمد، ورجاله ثقات، إلا أن عبد الرحمن بن القاسم لم يسمع من عائشة! قلت: كذا قال ولا حاجة لما قال؛ فالحديث رواه عبد الرحمن عن أبيه القاسم عن عائشة، فالإسناد متصل. والله أعلم.\nوالحديث صححه الألباني في \"الصحيحة\" (٥١٩).\nوأما حديث ابن عباس فرواه الطبراني ١٢/ ٨٥ - ٨٦ (١٢٥٥٦)، والحاكم ٤/ ١٦١، وتمام في \"الفوائد\" ٢/ ٢٨٦ (١٧٦٤)، وأبو نعيم في \"الحلية\" ٤/ ٣٣١، والبيهقي في \"الشعب\" ٦/ ٢٢٤ - ٢٢٥ (٧٩٦٧) من طريق أبي خالد الأحمر، عن داود بن أبي هند عن الشعبي عن ابن عباس قال: قال رسول الله - ﷺ -: \"إن الله -﷿- ليعمر بالقوم الديار ويثمر لهم الأموال، ومانظر إليهم منذ خلقهم بغضًا لهم\". قيل: وكيف ذلك يا رسول الله؟ قال: \"بصلتهم أرحامهم\". قال الحاكم: عمران الرملي من زهاد المسلمين وعبادهم [فإن] كان حفظ هذا الحديث عن أبي خالد الأحمر، فإنه غريب صحيح. وقال أبو نعيم: هذا حديث غريب من حديث داود والشعبي، تفرد به عمران الرملي عن أبي خالد. وقال المنذري في \"الترغيب والترهيب\" ٣/ ٢٢٨ (٣٧٩٩): رواه الطبراني بإسناد حسن. وتبعه الهيثمي في \"المجمع\" ٨/ ١٥٢. وضعفه الألباني في \"الضعيفة\" (٢٤٢٥).\nوالحديث روي من طريق آخر، من طريق عبد الصمد بن علي، حدثني أبي، عن جدي عبد الله بن العباس، عن النبي - ﷺ - أنه قال: \"إن البر والصلة ليطيلان الأعمار ويعمران الديار ويثريان الأموال ولو كان القوم فجارًا\". هكذا لفظه، رواه الخطيب في \"تاريخ بغداد\" ١/ ٣٨٥ - ٣٨٦. لكن ضعفه أيضًا الألباني في \"الضعيفة\" (٢٩٨٤).","vol":"14","page":107},{"text":"قَالَ أبو موسى: يروى هذا من طريق أبي سعيد الخدري مرفوعًا عن التوراة (^١). فإن قلت: أليس فرغ من الرزق والأجل؟ قلت: فيه خمسة أجوبة:\nأحدها: أن يكون المراد بالزيادة توسعة الرزق وصحة البدن، فإن الغنى يسمى حياة والفقر موتًا.\nثانيها: أن يكتب أجل العبد مائة سنة، ويجعل تركيبه تعمير ثمانين سنة، فإذا وصل رحمه زاده الله في تركيبه فعاش عشرين أخرى، قالهما ابن قتيبة (^٢).\nثالثها: أن هذا التأخير في الأجل مما قد فرغ منه، لكنه علق الإنعام به بصلة الرحم فكأنه كتب أن فلانًا يبقى خمسين سنة فإن وصل رحمه بقي ستين.\nرابعها: أن تكون هذِه الزيادة في المكتوب، والمكتوب غير المعلوم، فما علمه الله من نهاية العمر لا يتغير، وما كتب قد يمحى ويثبت.\n_________\n(^١) روى البيهقي في \"الشعب\" ٣/ ٢٤٤ - ٢٤٥ (٣٤٤٢) -بإسناد فيه الواقدي- عن أبي سعيد الخدري مرفوعًا: \"صدقة السر تطفئ غضب الرب وصلة الرحم تزيد في العمر وفعل المعروف يقي مصارع السوء\".\nوأشار المصنف لضعف إسناده فقال في \"البدر المنير\" ٧/ ٤٠٨: فيه الواقدي وحالته معلومة.\nوكذا قال الحافظ في \"تلخيص الحبير\" ٣/ ١١٤. وانظر: \"الصحيحة\" (١٩٠٨).\nوسيكون للمصنف عودة -إن شاء الله - في هذِه المسألة بذكر بعض هذِه الأحاديث وأحاديث أخر فيما سيأتي برقم (٥٩٨٥ - ٥٩٨٦).\n(^٢) \"تأويل مختلف الحديث\" ص ٢٩٤.","vol":"14","page":108},{"text":"وقد كان عمر بن الخطاب يقول: إن كنت كتبتني شقيًا فامحني، كما سلف، وما قَالَ: إن كنت علمتني؛ لأن ما علم وقوعه لا بد أن يقع. ويبقى عليه إشكال، وهو أنه إذا كان المحتوم واقعًا فما في أفاده زيادة المكتوب ونقصانه.\nوجوابه: أن المعاملات عَلَى الظواهر، والمعلوم الباطن خفي لا يعلق عليه حكم، فيجوز أن يكون المكتوب يزيد وينقص ويمحى ويثبت، ليبلغ ذَلِكَ عَلَى لسان الشارع إلى الآدمي، فيعلم فضيلة البر وشؤم العقوق. ويجوز أن يكون هذا مما يتعلق بالملائكة، فتؤمر بالإثبات والمحو، والعلم الحتم لا يطلعون عليه، ومن هذا إرسال الرسل إلى من لا يؤمن.\nخامسها: إن زيادة الأجل تكون بالبركة فيه، وتوفيق صاحبه بفعل الخير، وبلوغ الأغراض، فينال في قصر العمر ما يناله غيره في طويله.\nوادعى الحكيم الترمذي أن المراد بذلك قلة المقام بالبرزخ. ولا أدري ما هذا!؟\nقَالَ القاضي عياض: لا خلاف أن صلة الرحم واجبة في الجملة، وقطيعتها معصية كبيرة، والأحاديث تشهد لهذا، ولكن الصلة درجات بعضها فوق بعض، وأدناها ترك المهاجرة وصلتها بالكلام ولو بالسلام. ويختلف ذَلِكَ باختلاف القدرة والحاجة، فمنها واجب، ومنها مستحب، ولو وصل بعض الصلة ولم يصل غايتها لا يسمى قاطعًا، ولو قصر عما يقدر عليه، وينبغي له ألا يسمى واصلًا.\nواختلف في حد الرحم التي تجب صلتها، فقيل: في كل رحم محرم بحيث لو كان أحدهما ذكرًا والآخر أنثى حرمت مناكحتهما، فعلى هذا لا يدخل أولاد الأعمام وأولاد الأخوال.","vol":"14","page":109},{"text":"واحتج هذا القائل بتحريم الجمع بين المرأة وعمتها وخالتها في النكاح ونحوه، وجاوز ذَلِكَ في بنات الأعمام والأخوال.\nوقيل: هو عام في كل رحم من الأرحام في الميراث يستوي فيه المحرم وغيره، ونزل عليه قوله - ﷺ -: \"ثم أدناك أدناك\" (^١). قلت: وروي: \"إذا افتتحتم مصر فاستوصوا بأهلها خيرًا فإن لهم ذمة ورحمًا\" أخرجه مسلم (^٢). وحديث \"أبر البر أن يصل الرجل أهل ود أبيه\" (^٣) مع أنه لا محرمية.\n_________\n(^١) \"إكمال المعلم\" ٨/ ٢٠ - ٢١ بتصرف.\nوالحديث رواه مسلم (٢٥٤٨/ ٢) من حديث أبي هريرة.\n(^٢) مسلم (٢٥٤٣) كتاب: \"فضائل الصحابة\" باب: وصية النبي - ﷺ - بأهل مصر، من حديث أبي ذر.\n(^٣) رواه مسلم (٢٥٥٢) كتاب: البر والصلة، باب: فضل صلة أصدقاء الأب والأم ونحوهما.","vol":"14","page":110},{"text":"<span data-type='title' id=toc-1531>١٤ - باب شِرَاءِ النَّبِيِّ - ﷺ - بِالنَّسِيئَةِ</span>\n٢٠٦٨ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ: ذَكَرْنَا عِنْدَ إِبْرَاهِيمَ الرَّهْنَ فِي السَّلَمِ فَقَالَ: حَدَّثَنِي الأَسْوَدُ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - اشْتَرَى طَعَامًا مِنْ يَهُودِيٍّ إِلَى أَجَلٍ، وَرَهَنَهُ دِرْعًا مِنْ حَدِيدٍ. [٢٠٩٦، ٢٢٠٠، ٢٢٥١، ٢٣٨٦، ٢٥٠٩، ٢٥١٣، ٢٩١٦، ٤٤٦٧ - مسلم: ١٦٠٣ - فتح: ٤/ ٣٠٢]\n\n٢٠٦٩ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ ح.\nحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ، حَدَّثَنَا أَسْبَاطٌ أَبُو اليَسَعِ البَصْرِيُّ، حَدَّثَنَا هِشَامٌ الدَّسْتَوَائِيُّ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ﵁ أَنَّهُ مَشَى إِلَى النَّبِيِّ - ﷺ - بِخُبْزِ شَعِيرٍ، وَإِهَالَةٍ سَنِخَةٍ، وَلَقَدْ رَهَنَ النَّبِيُّ - ﷺ - دِرْعًا لَهُ بِالمَدِينَةِ عِنْدَ يَهُودِيٍّ، وَأَخَذَ مِنْهُ شَعِيرًا لأَهْلِهِ، وَلَقَدْ سَمِعْتُهُ يَقُولُ: \"مَا أَمْسَى عِنْدَ آلِ مُحَمَّدٍ - ﷺ - صَاعُ بُرٍّ وَلَا صَاعُ حَبٍّ\" وَإِنَّ عِنْدَهُ لَتِسْعَ نِسْوَةٍ. [٢٥٠٨ - فتح: ٤/ ٣٠٢]\nذكر فيه حديث الأَعْمَشِ قَالَ: ذَكَرْنَا عِنْدَ إِبْرَاهِيمَ الرَّهْنَ فِي السَّلَمِ فَقَالَ: حَدَّثَنِي الأَسْوَدُ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - اشْتَرَى طَعَامًا مِنْ يَهُودِيٍّ إِلَى أَجَلٍ، وَرَهَنَهُ دِرْعًا مِنْ حَدِيدٍ.\nوحديث أنس: أَنَّهُ مَشَى إِلَى النَّبِيِّ - ﷺ - بِخُبْزِ شَعِيرٍ وَإِهَالَةٍ سَنِخَةٍ، وَلَقَدْ رَهَنَ النَّبِيُّ - ﷺ - دِرْعًا لَهُ بِالمَدِينَةِ عِنْدَ يَهُودِيٍّ، وَأَخَذَ مِنْهُ شَعِيرًا لأَهْلِهِ، وَلَقَدْ سَمِعْتُهُ يَقُولُ: \"مَا أَمْسَى عِنْدَ آلِ مُحَمَّدٍ - ﷺ - صَاعُ بُرٍّ وَلَا صَاعُ حَبٍّ\" وَإِنَّ عِنْدَهُ لَتِسْعَ نِسْوَةٍ.\nالشرح: حديث عائشة أخرجه مسلم أيضًا (^١).\nوفي رواية للبخاري: ومات ودرعه مرهونة عنده (^٢).\n_________\n(^١) مسلم (١٦٠٣) كتاب: المساقاة، باب: الرهن وجوازه في الحضر والسفر.\n(^٢) سيأتي برقم (٢٩١٦) كتاب: الجهاد والسير، باب: ما قيل في درع النبي - ﷺ - والقميص في الحرب.","vol":"14","page":111},{"text":"وترجم عليه أيضًا في السلم: باب الكفيل في السلم، ثم ساقه (^١)، وباب الرهن في السلم، ثم ساقه، وفيه: إلى أجل معلوم، وارتهن منه درعًا من حديد (^٢)، وكان ذَلِكَ لأهله كما في النسائي من حديث ابن عباس (^٣)، وفي \"المدونة\": قضى بذلك دينًا كان عليه، وفي غير البخاري أنه كان لضيف طَرَقَه، ثم فداها الصديق. وخرجه البخاري في أحد عشر موضعًا من \"صحيحه\" (^٤)، هذا أولها.\nوحديث أنس الظاهر أنه من أفراده.\nوفي الباب عن ابن عباس سلف، وهو في أبي داود وابن ماجه بإسناد عَلَى شرط البخاري (^٥). وأسماءَ أخرجه النسائي (^٦). واختلف في\n_________\n(^١) يأتي برقم (٢٢٥١).\n(^٢) يأتي برقم (٢٢٥٢).\n(^٣) \"المجتبى\" ٧/ ٣٠٣. وهو في \"الكبرى\" ٤/ ٤٩ (٦٢٤٧).\nورواه أيضًا الترمذي (١٢١٤)، وأحمد ١/ ٢٣٦، ٣٦١، والبيهقي ٦/ ٣٦ وغيرهم من طريق هشام بن حيان عن عكرمة عن ابن عباس.\nقال ابن دقيق العيد في \"الاقتراح\" ص ١٠٣، والألباني في \"الإرواء\" ٥/ ٢٣٢: حديث على شرط البخاري.\nوقال الحافظ العراقي في \"تخريج الإحياء\" (٢٣٠٨): إسناده جيد.\nوقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٢١٠٩، ٣٤٠٩): إسناده صحيح.\n(^٤) تأتي بأرقام (٢٠٩٦، ٢٢٠٠، ٢٢٥١، ٢٢٥٢، ٢٣٨٦، ٢٥٠٩، ٢٥١٣،\n٢٥١٦، ٤٤٦٧).\n(^٥) قلت: ليس الحديث في أبي داود، إنما هو في الترمذي وابن ماجه بإسناد على شرط البخاري -كما ذكر المصنف- وقد تقدم.\n(^٦) حديث أسماء، هي بنت يزيد: أن النبي - ﷺ - توفي ودرعه مرهونة عند يهودي بطعام.\nليس هو عند النسائي لا في \"المجتبى\" ولا في \"السنن الكبرى\"! =","vol":"14","page":112},{"text":"مقدار ما استدانه، ففي البخاري من حديث عائشة: ثلاثين صاعًا من شعير (^١)، وفي أخرى: بعشرين (^٢)، وفي \"مصنف عبد الرزاق\": بوسق شعير أخذه لأهله (^٣)، وللبزار من طريق ابن عباس أربعين صاعًا.\nوروى زيد بن أسلم: أن رجلًا جاء إلى رسول الله - ﷺ - يتقاضاه، فأغلظ له، فقال لرجل: \"انطلق إلى فلان فليبعنا طعامًا إلى أن يأتينا شيء\"، فأبى اليهودي إلا برهن، فقال: \"اذهب إليه بدرعي\" (^٤).\n_________\n= إنما رواه ابن ماجه (٢٤٣٨) وهذا لفظه، وأحمد ٦/ ٤٥٣، ٤٥٧، وابن سعد ١/ ٤٨٨، والطبراني ٢٤ (٤٤٤) من طريق عبد الحميد بن بهرام، عن شهر بن حوشب، عن أسماء بنت يزيد.\nوالحديث لما طرَّفه المزي في \"تحفة الأشراف\" ١١/ ٢٦٧ (١٥٧٧٤) عزاه لابن ماجه فقط، ولم يعزه للنسائي.\nقال البوصيري في \"الزوائد\" (٨١٣): إسناده فيه مقال. وحكى خلافًا في شهر بن حوشب. وانظر: \"صحيح ابن ماجه\" (١٩٧٧).\n(^١) سيأتي برقم (٢٩١٦).\n(^٢) هي في حديث ابن عباس المتقدم تخريجه.\n(^٣) هي عند أحمد في \"المسند\" ٦/ ٤٥٧ من حديث أسماء المتقدم تخريجه.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٨/ ١٠ - ١١ (١٤٠٩١).\nوإسناده مرسل؛ زيد بن أسلم قال عنه الحافظ في \"التقريب\" (٢١١٧): ثقة عالم وكان يرسل.\nوالحديث روي متصلًا عن أبي رافع.\nرواه ابن أبي شيبة كما في \"إتحاف الخيرة المهرة\" ٣/ ٣٤٦ (٢٨٨٢/ ٣)، وكما في \"المطالب العالية\" ٧/ ٤٥٠ (١٤٩٨/ ٢)، ١٥/ ٥٣ (٣٦٦٤)، وإسحاق بن راهويه في \"مسنده\" كما في \"الإتحاف\" ٢٨٨٢/ ١، ٢، وكما في \"المطالب\" ١٤٩٨/ ١، ٣، والبزار في \"البحر الزخار\" ٩/ ٣١٥ (٣٨٦٣)، وأبو يعلى كما في \"الإتحاف\" ٢٨٨٢/ ٤، وكما في \"المطالب\" ١٤٩٨/ ٤، والروياني في \"مسنده\" ١/ ٤٦٢ (٦٩٥)، ١/ ٤٧٢ (٧١٥)، والطبري في \"تفسيره\" ٨/ ٤٧٩ (٢٤٤٥٥)، والطبراني ١/ ٣٣١ (٩٨٩) من طريق موسى بن عبيدة الربذي، عن يزيد بن =","vol":"14","page":113},{"text":"وهذا اليهودي يقال له: أبو الشحم، قاله الخطيب البغدادي في \"مبهماته\" (^١) وكذا جاء في رواية للشافعي والبيهقي من حديث (عبد الله ابن) (^٢) جعفر بن أبي طالب عن أبيه أنه - ﷺ - رهن درعًا له عند أبي الشحم اليهودي -رجل من بني ظفر- في شعير، لكنه منقطع كما قاله البيهقي (^٣). ووقع في \"نهاية إمام الحرمين\" تسميته بأبي شحمة. وهذِه الدرع هي ذات الفضول قاله أبو عبد الله محمد بن أبي بكر التلمساني في كتابه: \"الجوهرة\".\n_________\n= عبد الله بن قسيط، عن أبي رافع، بنحوه. بإسناده ضعيف، قال الهيثمي في \"المجمع\" ٤/ ١٢٦: فيه: موسى بن عبيدة، وهو ضعيف.\nوضعف الحافظ العراقي إسناده في \"تخريج الإحياء\" (١٣٤٩).\nوقال الحافظ في \"الكافي الشاف\" ٣/ ٩٦: فيه: موسى بن عبيدة، وهو متروك.\n(^١) \"الأسماء المبهمة في الأنباء المحكمة\" ص ١٤٠.\n(^٢) ورد بهامش الأصل: لعله سقط.\n(^٣) \"مسند الشافعي\" ٢/ ١٦٣ (٥٦٥ - ٥٦٦)، \"سنن البيهقي\" ٦/ ٣٧. ورواه أيضًا في \"معرفة السنن والآثار\" ٨/ ٢٢٠ (١١٧٠٣) من طريق الشافعي.\nوالحديث رواه أيضًا ابن سعد في \"الطبقات الكبرى\" ١/ ٤٨٨، والخطيب في \"الأسماء المبهمة\" ص ١٤١.\nجميعًا من حديث جعفر بن محمد عن أبيه، به.\nوالحديث منقطع كما نقل المصنف عن البيهقي في \"السنن\" ٦/ ٣٧. ووقع في \"مهذب السنن\" ٤/ ٢١٦٤ - ٢١٦٥ (٩١٢٤): مرسل. وقال محقق الكتاب في الهامش: ضبب عليها المصنف -أي الذهبي- للانقطاع.\nقلت: علة انقطاعه -أو إرساله وهو الأضبط والأدق في التعبير- أن محمد بن علي بن الحسين ليس له رواية عن النبي - ﷺ -.\nونقل المصنف في \"البدر المنير\" ٦/ ٦٢٩ عن الخطيب تسمية هذا اليهودي بأبي شحم. وكذا قال الحافظ في \"تلخيص الحبير\" ٣/ ٣٥، وجزم به أيضًا النووي في \"التهذيب\" ٢/ ٣١١ (٦٣٨)، والسيوطي في \"التوشيح\" ٤/ ١٧٣٩، وزكريا الأنصاري في \"المنحة\" ٤/ ٤٩٩.","vol":"14","page":114},{"text":"وفيه أحكام خمسة:\nأحدها: ما ترجم عليه وهو الشراء بالنسيئة، وهو إجماع. قَالَ ابن عباس: هو في كتاب الله، وذكر: ﴿إِلَى أَجَلٍ مُسَمًّى﴾ [البقرة: ٢٨٢] (^١).\nثانيها: معاملة الشارع اليهود لبيان الجواز والاقتداء به. فإن قلت: لِمَ لَمْ يرهن عند مياسير الصحابة؟ أجيب؛ لأنه لا يبقى لأحد عليه منة لو أبرأ منه وقبل.\nثالثها: معاملة من يظن أن أكثر ماله حرام ما لم يتيقن أن المأخوذ بعينه حرام، قاله الخطابي (^٢). قَالَ ابن التين: ولا أدري من أين أخذه؟ قلت: ظاهر، وقد أخبر الله تعالى أنهم أكالون للسحت.\nالرابعة: قَالَ بعضهم: إنما رهن منهم؛ لأنهم كانوا الباعة في المدينة حينئذٍ، والأشياء (متعددة) (^٣) عندهم ممكنة، وكان وقت ضيق، وربما لم يوجد عند أصحابه، وكانت الأشياء متعذرة، مع إشارته - ﷺ - بالتخفيف مع أصاحبه.\nوفيه: الرهن في الحضر كما صرح به في الحديث، وانفرد مجاهد وتبعه داود بمنعه، وقال: إنما ذكر الله في السفر. وفعل رسول الله - ﷺ -\n_________\n(^١) روى قتادة عن أبي حسان الأعرج عن ابن عباس ﵄ قال: أشهد أن السلف المضمون إلى أجل مسمًّى قد أحله الله في كتابه وأذن فيه، ثم قال: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى﴾ [البقرة: ٢٨٢].\nوقد أشار البخاري إليه فيما سيأتي معلقًا قبل حديث (٢٢٥٣) كتاب: السلم.\nفقال: باب: السلم إلى أجل معلوم.\nثم قال: وبه قال ابن عباس وأبو سعيد والأسود والحسن ..\nفانظر تخريجه هناك تجد مهمات إن شاء الله.\n(^٢) \"أعلام الحديث\" ٢/ ١٠١١.\n(^٣) من (ص).","vol":"14","page":115},{"text":"أصح ولم يمنعه الله، وإنما ذكر وجهًا من وجوهه وهو السفر.\nوالدرع: درع الحرب، وقيده بالحديد؛ لأن القميص يسمى درعًا، فرهن ما هو أشد إليه حاجة، فما وجد شيئًا يرهنه غيره. قَالَ ابن فارس: درع الحديد مؤنثة، ودرع المرأة قميصها مذكر (^١).\nو(الإِهَالَةُ): الودك. واستأهل الرجل إذا أكل الإهالة، وقال ابن سيده: إنها ما أذيب من الشحم. وقيل: الشحم والزيت وقيل: كل دهن تأدم به إهالة، واستأهل أخذ الإهالة. وفي \"الواعي\": الإهالة: ما أذيب من شحم الأَلية. وقال الداودي: إنها العكة.\nوالسَّنِخَة: المتغيرة الرائحة من طول الزمن من قولهم: سَنِخ الدهن -بكسر النون-: تغير. وقال ابن التين: يعني أن فيها سمنًا لم يغير طعمه شيئًا، ثم ذكر ما قدمته وروي زنخة بالزاي.\nو(الآلُ) هنا الأهل أي: أهل البيت. وإنما قَالَ ذَلِكَ ليعزي فقراء المؤمنين وهو شرح حال لا شكوى. ولعله سئل في وقت لم يكن عنده شيء واعتذر، وهذا كله ابتلاء من الله ليعظم الأجر، وإلا فقد آتاه الله مفاتيح خزائن الأرض فردها تواضعًا ورضي بزي المساكين. وقال: \"اللَّهُمَّ أحيني مسكينًا وأمتني مسكينًا واحشرني في زمرة المساكين\" (^٢)\n_________\n(^١) \"المجمل\" ١/ ٣٢٢.\n(^٢) روي من حديث أبي سعيد الخدري وأنس بن مالك وعبادة بن الصامت.\nحديث أبي سعيد الخدري رواه ابن ماجه (٤١٢٦)، وعبد بن حميد في \"المنتخب\" ٢/ ١٠٩ (١٠٠٠)، والخطيب في \"تاريخه\" ٤/ ١١١، والحافظ الذهبي في \"ميزان الاعتدال\" ٦/ ٢٤١ - ٢٤٢، والحافظ الحسيني في \"ذيل تذكرة الحفاظ\" ص ٨٨ - ٨٩ من طريق أبي خالد الأحمر، عن يزيد بن سنان، عن أبي المبارك، عن عطاء بن أبي رباح، عنه. =","vol":"14","page":116},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال العلامة النووي في \"المجموع\" ٦/ ١٧٨: إسناده ضعيف. وقال الحافظ الذهبي في \"الميزان\" ٦/ ٢٤١: أبو المبارك، لا يدرى من هو، وخبره منكر، ثم ذكر له هذا الحديث. وضعف المصنف أيضًا إسناده في \"البدر المنير\" ٧/ ٣٦٧. وكذا الحافظ في \"التلخيص\" ٣/ ١٠٩.\nوبالغ ابن الجوزي فرواه من هذا الطريق في \"الموضوعات\" ٣/ ٣٨١ (١٦٢١) وقال: هذا حديث لا يصح عن رسول الله - ﷺ -.\nوعد ذلك المصنف -﵀- غلوًا منه كما في \"البدر\" ٧/ ٣٦٨، وعده الحافظ في \"التلخيص\" ٣/ ١٠٩ إسرافًا منه.\nوقال الألباني في \"الإرواء\" ٣/ ٣٦٠: سنده ضعيف. وكذا قال في \"الصحيحة\" ١/ ٦١٨.\nوالحديث رواه الطبراني في \"مسند الشاميين\" ٢/ ٤٢١ (١٦١٥)، وفي \"الدعاء\" (١٤٢٦)، وابن عدي ٣/ ٤٢٤ - ٤٢٥، والحاكم ٤/ ٣٢٢، والبيهقي في \"السنن\" ٧/ ١٣، والحافظ الذهبي في \"السير\" ١١/ ١٣٩ - ١٤٠ من طريق خالد بن يزيد بن أبي مالك، عن أبيه، عن عطاء، به.\nقال الحاكم: حديث لا يصح. وقال الذهبي: غريب جدًا، وخالد دمشقي، ضعفه ابن معين.\nوالحديث صححه الألباني في \"الصحيحة\" (٣٠٨) بمجموع طريقيه.\nوأما حديث أنس فرواه الترمذي (٢٣٥٢)، والبيهقي ٧/ ١٢، والذهبي في \"السير\" ١٥/ ٤٣٤، وفي \"تذكرة الحفاظ\" ٣/ ٨٥١ من طريق ثابت بن محمد الزاهد، عن الحارث بن النعمان، عن أنس بن مالك.\nقال الذهبي في \"المهذب\" ٥/ ٢٥٦٧ - ٢٥٦٨ (١٠٥١٩): الحارث بن النعمان منكر الحديث، قاله البخاري.\nوقال العلامة النووي في \"المجموع\" ٦/ ١٧٨، والحافظ في \"التلخيص\" ٣/ ١٠٩: إسناده ضعيف.\nوالحديث أشار ابن بطال في \"شرحه\" ١٠/ ١٧٠ - ١٧١ لضعفه فقال: إن ثبت في النقل.\nوقال العلامة ابن القيم في \"عدة الصابرين\" ص ٢٨٦: لا يحتج بإسناده. =","vol":"14","page":117},{"text":"ليكون أرفع لدرجته، ولقد كان يخرج فيلقى أبا بكر فيقول: \"ما أخرجك\" فيقول: الجوع. قَالَ: \"وأنا أخرجني\" (^١).\nفكان هذا ابتلاء من الرب ﷻ لجلالة قدره عنده. وقد قَالَ موسى كليمه: ﴿رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ﴾ [القصص: ٢٤] والخير كسرة من شعير اشتاقها واشتهاها.\nوفائدة ذَلِكَ من وجهين:\nأحدهما: تعليم الخَلْق الصبر فكأنه قَالَ: أنا أكرم الخلق عَلَى الله وهذا حالي، فإذا ابتليتم أنتم فاصبروا.\nثانيهما؛ إعلام الناس أن البلاء يليق بالأخيار؛ ليفرح المبتلى.\nوفيه: رد عَلَى زفر والأوزاعي أن الرهن ممنوع في السلم.\n_________\n= وضعفه المصنف -﵀- في \"البدر\" ٧/ ٣٦٧، وكذا الحافظ في \"الفتح\" ١١/ ٢٧٤. وقال الحافظ السخاوي في \"المقاصد\" (٥٣٨): سنده فيه منكر.\nوبالغ أيضًا ابن الجوزي فرواه في \"الموضوعات\" (١٦٢٢) وقال: قال البخاري: الحارث بن النعمان منكر الحديث.\nوتبعه شيخ الإسلام فقال في \"مجموع الفتاوى\" ١٨/ ٣٢٦: ذكره أبو الفرج ابن الجوزي في \"الموضوعات\" وسواء صح لفظه أو لم يصح …\nوخطأ الهندي ابن الجوزي إيراده هذا الحديث في \"الموضوعات\" كما في \"الكنز\" ٦/ ٤٨٩ (١٦٦٦٨).\nوأما حديث عبادة بن الصامت فرواه الطبراني في \"الدعاء\" (١٤٢٧)، والبيهقي ٧/ ١٢، والضياء في \"المختارة\" ٨/ ٢٧٠ - ٢٧١ (٣٣٢ - ٣٣٣) من طريق الهقل بن زياد، عن عبيد بن زياد الأوزاعي، عن جنادة بن أبي أمية، عن عبادة بن الصامت.\nقال الحافظ السخاوي في \"المقاصد\" (٥٣٨): رواه الطبراني في \"الدعاء\" بسند رجاله ثقات.\nوالحديث في الجملة صححه الألباني في \"الإرواء\" (٨٦١) بمجموع طرقه وشواهده.\n(^١) رواه مسلم (٢٠٣٨) من حديث أبي هريرة.","vol":"14","page":118},{"text":"نعم كره عليٌّ الرهن والقبيل في السلم، وابن عمر وابن عباس وطاوس وسعيد بن جبير وشريح وسعيد بن المسيب، كما ذكره ابن أبي شيبة عنهم (^١).\nوقال مالك: لا بأس بالرهن والكفيل فيه، ولم يبلغني أن أحدًا كرهه غير الحسن البصري، ورخص فيه عطاء والشعبي (^٢). وبه قَالَ أبو حنيفة وصاحباه والثوري والشافعي. وقال أحمد وأبو ثور: لا يجوز ذَلِكَ في السلم ولا سبيل له عَلَى الكفيل (^٣).\nوحجة من كرهه أنه أن أخذ الرهن في رأس المال فرأس المال غير الدين، إنما دينه ما أسلم فيه، ورأس المال مستهلك في الذمة غير مطلوب به، وإن أخذه بالسلم فيه فكأنه اقتضاه قبل أجله، وهو من\nباب سلف، جرَّ منفعة لإنه ينتفع بما يستوثق به من الرهن والضامن.\nوحجة المجيز إجماعهم عَلَى إجازة الرهن والكفيل والحمالة في الدين المضمون من ثمن سلعة قبضت، فكذلك السلم، وبالقياس عَلَى الثمن.\nوفيه: جواز رهن آلة الحرب عند أهل الذمة، وذَلِكَ أن من أمنته فأنت آمن منه، بخلاف الحربي.\nوفيه: قبول ما تيسر وإهداء ما تيسر، وقد دعي - ﷺ - إلى خبز شعير وإهالة سنخة فأجاب، أخرجه البيهقي عن الحسن مرسلًا.\nوفيه: مباشرة الشريف والعالم شراء الحوائج بنفسه وإن كان له من\nيكفيه؛ لأن جميع المؤمنين كانوا حريصين عَلَى كفاية أمره وما يحتاج إلى التصرف فيه رغبة منه في رضائه وطلب الأجر والثواب.\n_________\n(^١) \"المصنف\" ٤/ ٢٧٨ (٢٠٠٢٧ - ٢٠٠٣٣).\n(^٢) رواه عنهما ابن أبي شيبة ٤/ ٢٧٧ (٢٠٠١٢ - ٢٠٠١٣).\n(^٣) انظر: \"المغني\" ٦/ ٤٢٣، ٤٢٤.","vol":"14","page":119},{"text":"فإن قلت: فما تعمل في الحديث الصحيح: \"نفس المؤمن معلقة بدينه حَتَّى يقضى عنه\" (^١) مع أنه - ﷺ - مات وهي مرهونة.\nقلت: هو محمول عَلَى من لم يخاف وفاءً دون من خلف (^٢).\n_________\n(^١) روي من طرق عن أبي هريرة مرفوعًا.\nالأول: عن سعد بن إبراهيم عن أبي سلمة عن أبي هريرة.\nرواه الترمذي (١٠٧٨)، وأحمد ٢/ ٥٠٨، والحاكم ٢/ ٢٦ - ٢٧، والبيهقي ٤/ ٦١، ٦/ ٧٦. قال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه.\nوصححه الألباني في \"صحيح الترمذي\" (٨٦٠).\nالثاني: عن إبراهيم بن سعد عن أبيه عن عمر بن أبي سلمة عن أبيه عن أبي هريرة.\nرواه الترمذي (١٠٧٩)، وابن ماجه (٢٤١٣)، وأبو يعلى ١٠/ ٤١٦ (٢٠٢٦)، وابن عبد البر في \"التمهيد\" ٢٣/ ٢٣٥، والبغوي في \"شرح السنة\" ٨/ ٢٠٢ (٢١٤٧). قال الترمذي: حديث حسن، وهو أصح من الأول. وحسنه البغوي.\nوقال النووي في \"المجموع\" ٥/ ١٠٨، وفي \"الخلاصة\" ٢/ ٩٣٠ (٣٣٠١): رواه الترمذي وابن ماجه بإسناد صحيح أو حسن. وقال الألباني في \"صحيح الترمذي\" (٨٦١): صحيح بما قبله. وصححه في \"صحيح ابن ماجه\" (١٩٥٧).\nالثالث: عن سفيان الثوري عن سعد بن إبراهيم عن عمر بن أبي سلمة عن أبيه عن أبي هريرة. رواه أحمد ٢/ ٤٤٠، ٤٧٥، والبيهقي ٤/ ٦١، ٦/ ٧٦، وابن عبد البر ٢٣/ ٢٣٦. والحديث من هذا الطريق صححه الدارقطني في \"العلل\" ٩/ ٣٠٥.\nونقل ابن عبد البر عن يحيى بن سعيد أنه صحح هذا الحديث، وسئل عن عمر بن أبي سلمة، فقال: ضعيف الحديث، وقال ابن المديني عن يحيى القطان: كان شعبة يضعف عمر بن أبي سلمة. وقال السخاوي في \"المقاصد\" (٢٨٣٢) بعدما عزاه لأحمد والترمذي: قال المناوي: إسناده صحيح. وقال الشوكاني في \"النيل\" ٢/ ٦٨٠: الحديث رجاله ثقات إلا عمر بن أبي سلمة، وهو صدوق يخطئ.\nوالحديث عزاه السيوطي في \"الجامع الصغير\" (٩٢٨١) لأحمد والترمذي وابن ماجه والحاكم، ورمز له بالصحة. وصححه الألباني في \"صحيح الجامع\" (٦٧٧٩).\n(^٢) ورد في هامش الأصل: ثم بلغ في الثالث بعد الخمسين كتبه مؤلفه.","vol":"14","page":120},{"text":"<span data-type='title' id=toc-1532>١٥ - باب كَسْبِ الرَّجُلِ وَعَمَلِهِ بِيَدِهِ</span>\n٢٠٧٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ: عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ ﵂ قَالَتْ لَمَّا اسْتُخْلِفَ أَبُو بَكْرٍ الصِّدِّيقُ قَالَ: لَقَدْ عَلِمَ قَوْمِي أَنَّ حِرْفَتِي لَمْ تَكُنْ تَعْجِزُ عَنْ مَئُونَةِ أَهْلِي، وَشُغِلْتُ بِأَمْرِ المُسْلِمِينَ، فَسَيَأْكُلُ آلُ أَبِي بَكْرٍ مِنْ هَذَا المَالِ وَيَحْتَرِفُ لِلْمُسْلِمِينَ فِيهِ. [فتح ٤/ ٣٠٣]\n\n٢٠٧١ - حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا سَعِيدٌ قَالَ: حَدَّثَنِي أَبُو الأَسْوَدِ، عَنْ عُرْوَةَ قَالَ: قَالَتْ عَائِشَةُ ﵂: كَانَ أَصْحَابُ رَسُولِ اللهِ - ﷺ - عُمَّالَ أَنْفُسِهِمْ، وَكَانَ يَكُونُ لَهُمْ أَرْوَاحٌ، فَقِيلَ لَهُمْ: لَوِ اغْتَسَلْتُمْ.\nرَوَاهُ هَمَّامٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ. [انظر: ٩٠٢ - مسلم: ٨٤٧ - فتح: ٤/ ٣٠٣]\n\n٢٠٧٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى، عَنْ ثَوْرٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنِ المِقْدَامِ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْرًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِهِ، وَإِنَّ نَبِيَّ اللهِ دَاوُدَ - ﵇ - كَانَ يَأْكُلُ مِنْ عَمَلِ يَدِهِ\". [فتح: ٤/ ٣٠٣]\n\n٢٠٧٣ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ -: \"أَنَّ دَاوُدَ - ﵇ - كَانَ لَا يَأْكُلُ إِلَّا مِنْ عَمَلِ يَدِهِ\". [٣٤١٧، ٤٧١٣ - فتح: ٤/ ٣٠٣]\n\n٢٠٧٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عُبَيْدٍ -مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ-، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لأَنْ يَحْتَطِبَ أَحَدُكُمْ حُزْمَةً عَلَى ظَهْرِهِ خَيْرٌ مِنْ أَنْ يَسْأَلَ أَحَدًا، فَيُعْطِيَهُ أَوْ يَمْنَعَهُ\". [انظر: ١٤٧٠ - مسلم: ١٠٤٢ - فتح: ٤/ ٣٠٣]\n\n٢٠٧٥ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ،","vol":"14","page":121},{"text":"عَنِ الزُّبَيْرِ بْنِ العَوَّامِ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لأَنْ يَأْخُذَ أَحَدُكُمْ أَحْبُلَهُ [خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ\"]. [انظر: ١٤٧١ - فتح: ٤/ ٣٠٤]\nذكر حديث عروة أن عائشة قَالَتْ لَمَّا اسْتُخْلِفَ أَبُو بَكْرٍ الصديقُ قَالَ: لَقَدْ عَلِمَ قَوْمِي أَنَّ حِرْفَتِي لَمْ تكُنْ تَعْجِزُ عَنْ مَئُونَةِ أَهْلِي، وَشُغِلْتُ بِأَمْرِ المُسْلِمِينَ، فَسَيَأكُلُ آلُ أَبِي بَكْرٍ مِنْ هذا المَالِ وَيَحْتَرِفُ لِلْمُسْلِمِينَ فِيهِ.\nوحديثها: كَانَ أَصْحَابُ رَسُولِ اللهِ - ﷺ - عُمَّالَ أَنْفُسِهِمْ الحديث.\nوسلف في الجمعة (^١)، رواه همام، عن هشام، عن أبيه، عن عائشة.\nثم ساق حديث المقدام من حديث خَالِدِ بْنِ مَعْدَانَ، عنه عَنْ النبي - ﷺ - قَالَ: \"مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْرًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِهِ، وَإِنَّ نَبِيَّ اللهِ دَاوُدَ كَانَ يَأْكُلُ مِنْ عَمَلِ يَدِهِ\".\nوهو من أفراده كالأثر الأول، وهو هنا خاصة.\nومحمد شيخ البخاري في حديث عائشة هو محمد بن يحيى الذهلي كما قاله الجياني (^٢).\n_________\n(^١) برقم (٩٠٢) وعليها بالهامش: معلق عن عائشة.\n(^٢) ذكره الجياني في \"تقييد المهمل\" ٣/ ١٠٤٥ في باب: المواضع التي ذكر شيوخنا أن البخاري -﵀- روى فيها عن محمد بن يحيى ى الذهلي وقال: لم ينسبه أحد من الرواة، ولا ذكر فيه أبو نصر شيئًا.\nونص كلامه هذا نقله الحافظ في \"هدي الساري\" ص ٢٣٧ وقال: ويظهر لنا أنه الذهلي، وبه جزم الحاكم. وكذا قال في \"الفتح\" ٤/ ٣٠٥. وقال السيوطي في \"التوشيح\" ٤/ ١٥١١: حدثني محمد، قال الحاكم: هو الذهلي، وقال غيره: هو المصنف، وكأنه من قول الفربري وقد سقط في رواية ابن شبويه.\nوقال زكريا الأنصاري في \"المنحة\" ٤/ ٥٠١: هو ابن يحيى ى الذهلي، وقيل: هو البخاري.\nوذكره المزي في \"التحفة\" ١٢/ ٢٣ (١٦٣٩٢) ولم ينسبه.","vol":"14","page":122},{"text":"وقوله: (رواه همام إلى آخره) أسنده أبو نعيم من حديث هدبة عنه (^١).\nوالراوي عن أبي الأسود سعيد وهو ابن أبي أيوب مقلاص أبو يحيى، وأبو الأسود محمد بن عبد الرحمن يتيم عروة.\nوزعم الإسماعيلي أن سنده منقطع، بين خالد والمقدام جبير بن نفير.\nورواه ابن ماجه، عن هشام، عن ابن عياش، عن يحيى بن سعيد، عن خالد بن معدان، عنه مرفوعًا: \"ما من كسب الرجل أطيب من عمل يديه، وما أنفق الرجل عَلَى نفسه وولده وخادمه فهو صدقة\" (^٢).\nوالمقدام: - (خ) والأربعة -هو ابن معدي كرب مات سنة سبع وثمانين عن إحدى وتسعين سنة.\nثم ذكر حديث أَبي هُرَيْرَةَ: \"أَنَّ دَاوُدَ كَانَ لَا يَأْكلُ إِلَّا مِنْ عَمَلِ يَدِهِ\".\nوهو من أفراده، وللإسماعيلي زيادة: \"خفف عَلَى داود القرآن فكان يأمر بداوبه لتسرج فكان يقرأ القرآن قبل أن تسرج وإنه كان لا يأكل إلا من عمل يده\" (^٣).\nويحيى بن موسى شيخ البخاري فيه هو المعروف: بخت، لقب بذلك؛ لأن اللفظة المذكورة جرت عَلَى لسانه.\n_________\n(^١) أسنده أبو نعيم في \"المستخرج على البخاري\" كما في \"تغليق التعليق\" ٣/ ٢١٥ قال: حدثنا إبراهيم بن حمزة، ثنا أبو القاسم بن عبد الكريم، ثنا أبو زرعة، ثنا هدبة به.\n(^٢) ابن ماجه (٢١٣٨). قال الحافظ في \"الدراية\" ٢/ ١٤٦: إسناده جيد.\n(^٣) ستأتي هذِه الزيادة وحدها برقم (٣٤١٧، ٤٧١٣).","vol":"14","page":123},{"text":"وحديثه أيضًا: \"لأَنْ يَحْتَطِبَ … \" إلى آخره. سلف (^١). وكذا حديث الزبير مثله (^٢).\nوفي الإسرائيليات: سمع داود يومًا قائلًا يقول: نعم العبد داود لو كان يأكل من عمل يده، فدعا الله فعلمه صنعة الحديد. وفي الحاكم من حديث أبي بردة، -يعني: ابن نيار-: سئل رسول الله - ﷺ -: أي الكسب أطيب وأفضل؟ قَالَ: \"عمل الرجل بيده أو كل بيع مبرور\" (^٣).\nوعن البراء بن عازب نحوه، وقال: صحيح الإسناد (^٤).\n_________\n(^١) برقم (١٤٧٠، ١٤٨٠).\n(^٢) برقم (١٤٧١).\n(^٣) \"المستدرك\" ٢/ ١٠.\nورواه أيضًا أحمد ٣/ ٤٦٦، والبزار كما في \"كشف الأستار\" (١٢٥٨)، والطبراني ٢٢ (٥٢٠)، والبيهقي ٥/ ٢٦٣ من طريق شريك عن وائل بن داود عن جميع بن عمير، عن خاله أبي بردة. والحديث سكت عنه الحاكم. وقال البيهقي: هكذا رواه شريك، وغلط فيه في موضعين: أحدهما في قوله: جميع بن عمير، وإنما هو سعيد بن عمير، والآخر في وصله وإنما رواه غيره عن وائل مرسلًا.\nوقال الحافظ العراقي في \"تخريج الإحياء\" (١٥٨٦): جميع ضعيف.\nوقال الألباني في \"ضعيف الجامع\" (١٠٤٩): ضعيف جدًا.\n(^٤) \"المستدرك\" ٢/ ١٠.\nورواه البيهقي ٥/ ٢٦٣ من طريق سفيان الثوري، عن وائل بن داود، عن سعيد بن عمير، عن عمه. قال الحاكم: صحيح الإسناد ولم يخرجاه، ووائل بن داود وابنه بكر ثقتان، وقد ذكر ابن معين أن عم سعيد بن عمير: البراء بن عازب وإذا اختلف الثوري وشريك فالحكم للثوري.\nورواه البيهقي ٥/ ٢٦٣ من طريق محمد بن عبيد عن وائل بن داود، عن سعيد بن عمير -أبو أمه البراء بن عازب- قال: سئل النبي - ﷺ - .. فذكره.\nثم قال: هذا هو المحفوظ مرسلًا.\nوقال ابن أبي حاتم في \"العلل\" ٢/ ٤٤٣ (٢٨٣٧): المرسل أشبه.","vol":"14","page":124},{"text":"وعن رافع بن خديج مثله (^١).\nوللنسائي عن عائشة: \"إن أطيب ما أكل الرجل من كسبه\" (^٢).\n_________\n(^١) \"المستدرك\" ٢/ ١٠.\nورواه أيضًا أحمد ٤/ ١٤١، والطبراني ٤/ ٢٧٦ - ٢٧٧ (٤٤١١) من طريق المسعودي عن وائل بن داود عن عباية بن رافع، عن أبيه رافع بن خديج.\nقال الحاكم: هذا خلاف ثالث على وائل بن داود إلا أن الشيخين لم يخرجا عن المسعودي، ومحله الصدق.\nوخطأ البيهقي هذِه الرواية أيضًا وقال: والصحيح رواية وائل عن سعيد بن عمير، عن النبي - ﷺ - مرسلًا، قال البخاري: أسنده بعضهم وهو خطأ. اهـ.\nولمزيد من التفصيل عن هذِه الثلاثة الأحاديث، انظر: \"البدر المنير\" ٦/ ٤٣٩ - ٤٤١، و\"تلخيص الحبير\" ٣/ ٣، و\"الصحيحة\" (٦٠٧).\n(^٢) \"سنن النسائي\" ٧/ ٢٤٠ - ٢٤١ من طريقين عنها:\nالأول: عن عمارة بن عمير عن عمته عنها:\nورواه من هذا الطريق أيضًا أبو داود (٣٥٢٨)، والترمذي (١٣٥٨)، ابن ماجه (٢٢٩٠)، وأحمد ٦/ ٣١، ٤١، ١٦٢، ١٧٣، ١٩٣، ٢٠١، ٢٢٠، وإسحاق بن راهويه ٣/ ٨٤٨ - ٨٤٩ (١٥٠٨)، (١٦٥٧)، وابن حبان ١٠/ ٧٢ (٧٢)، والحاكم ٢/ ٤٦، والبيهقي ٧/ ٤٧٩.\nومن هذا الطريق صححه أبو حاتم كما في \"العلل\" ١/ ٤٦٥ (١٣٩٦)، وقال الألباني في \"الإرواء\" ٣/ ٣٣٠: رجاله ثقات رجال الشيخين غير عمة عمارة، فلم أعرفها.\nورواه بعضهم فقال: عن أمه، بدل: عمته.\nرواه هكذا: أبو داود (٣٥٢٩)، وإسحاق (١٦٥٥ - ١٦٥٦)، والبيهقي ٧/ ٤٨٠، والحديث صححه عبد الحق ٣/ ٣٤٩ - ٣٥٠.\nالثاثي: عن إبراهيم عن الأسود عن عائشة.\nالنسائي ٧/ ٢٤١.\nورواه أيضًا ابن ماجه (٢١٣٧)، وأحمد ٦/ ٤٢، ٢٢٠، وإسحاق ٣/ ٨٤٨ (١٥٠٧)، وابن حبان (٤٢٦٠ - ٤٢٦١)، والبيهقي ٧/ ٤٨٠، والبغوي في \"شرح السنة\" ٩/ ٣٢٨ - ٣٢٩ (٢٣٩٨). =","vol":"14","page":125},{"text":"ولأبي داود من حديث عمرو بن شعيب، عن أبيه، عن جده مرفوعًا: \"إن أطيب ما أكلتم من كسبكم\" (^١).\nإذا تقرر ذَلِكَ: فالحرفة والاحتراف: الكسب، يقال: فلان يحترف لعياله أي يكتسب، واحترف احترافًا نما ماله وصلح، قَالَ المهلب: الحرفة هنا: التصرف في المعاش. والتحرف لما اشتغل عنه أبو بكر بأمر المسلمين ضاع أهله، فاحتاج أن يأكل هو وأهله من بيت المال؛ لاستغراقه وقته في أمورهم واشتغاله عن تعيش أهله.\nوقوله: (واحترف للمسلمين فيه) أي: اتجر لهم في مالهم حَتَّى يعود عليهم من ربحه بقدر ما أكل أو أكثر، وليس بواجب عَلَى الإمام أن يتجر في مال المسلمين بقدر مؤنته إلا أن يتطوع بذلك كما تطوع الصديق؛ لأن مؤنته مفروضة في بيت المال بكتاب الله تعالى؛ لأنه رأس العاملين عليها.\nوفي \"الطبقات\" عن حميد بن هلال: لما ولي أبو بكر قَالَ الصحابة: افرضوا للخليفة ما يعينه، قالوا: نعم برداه إذا أخلقهما وضعهما وأخذ\n_________\n= وصححه من هذا الطريق أبو حاتم كما في \"العلل\" ١/ ٤٦٥ (١٣٩٦). وقال الألباني في \"الإرواء\" ٣/ ٣٣٠: إسناده صحيح. وزاد في ٦/ ٦٦: على شرط الشيخين.\nوالحديث في الجملة حسنه المنذري في \"المختصر\" ٥/ ١٨٣، وصححه المصنف في \"البدر المنير\" ٨/ ٣٠٨، والألباني في \"الإرواء\" (١٦٢٦، ٢١٦٢/ ٢).\n(^١) أبو داود (٣٥٣٠).\nورواه أيضًا ابن ماجه (٢٢٩٢)، وأحمد ٢/ ١٧٩، ٢١٤، وابن الجارود ٣/ ٢٥١ - ٢٥٢ (٩٩٥)، والبيهقي ٧/ ٤٨٠، وابن الجوزي في \"التحقيق\" ٢/ ٢٣١ (١٦٣٢).\nقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٦٦٧٨، ٧٠٠١): إسناده صحيح. وقال الألباني في \"الإرواء\" ٣/ ٣٢٥: سنده حسن.","vol":"14","page":126},{"text":"بدلهما، وظهره إذا سافر، ونفقته عَلَى أهله كما كان ينفق قبل أن يستخلف، فقال أبو بكر: رضيت.\nوعن ميمون قَالَ: لما استخلف أبو بكر جعلوا له ألفين، قَالَ: زيدوني فإن لي عيالًا، فزادوه خمسمائة، قَالَ: إما أن تكون ألفين فزادوه خمسمائة، أو كانت ألفين وخمسمائة، فزادوه خمسمائة (^١).\nوقال ابن التين: يقال: إن أبا بكر، أرزق في كل يوم شاة، وكان شأن الخليفة أن يطعم من حضره قصعتين كل يوم غدوة وعشاء. ولما حضرت أبا بكر الوفاة حسب ما أنفق من بيت المال فوجده سبعة آلاف درهم، فأمر بماله غير الرباع فأدخل في بيت المال، فكان أكثر مما أنفق، فربح المسلمون عليه وما ربحوا عَلَى غيره.\nوقوله: (تعجز) أي: تقصر.\n(وشغلت بأمر المسلمين) أي: عن حرفته. وآله: أهل بيته. وهو دليل واضح عَلَى أن للعامل أن يأخذ من عرض المال في يعمل فيه قدر عمالته إذا لم يكن فوقه إمام يقطع له أجرة معلومة.\nو(الأرْوَاحٌ) في حديث عائشة جمعٌ، وأصل ريح: روح، فلما سكنت الواو وانكسر ما قبلها قلبت ياء.\nوفيه: ما كان عليه الصحابة من التواضع واستعمال أنفسهم في أمور دنياهم.\nو(أحبُلَه) قَالَ ابن التين: كذا سمعناه، وفي بعضها حبله.\nوقوله: (لَوِ اغْتَسَلْتُمْ) يبين ما روى أبو سعيد الخدري مرفوعًا:\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ١٨٤ - ١٨٥.","vol":"14","page":127},{"text":"\"غسل الجمعة واجب عَلَى كل محتلم\" (^١) أنه ليس بواجب فرضًا، وأن المراد بذلك الندب إلى النظافة، وتأكيد الغسل عليهم لفضل الجمعة ومن يشهدها من الملائكة والمؤمنين، وقد تقدم ما للعلماء فيه في كتاب: الجمعة فراجعه.\nوفي حديث المقدام: أن أفضل الكسب عمل اليد، ألا ترى أن نبي الله داود - ﷺ - كان يأكل من عمل يده، وعليه ترجم البخاري. وقال أبو الزاهرية: كان داود يعمل القفاف ويأكل منها. قلت: عمله الحديد -أي: الدروع- بنص القرآن، فالأكل مما عملته الأيدي أفضل مآكل التجر، وكان سيدنا رسول الله - ﷺ - يأكل من سعيه في بعثه الله عليه في القتال، وكان يعمل طعامه بيده ليأكل من عمل يده، قيل لعائشة: كيف كان رسول الله - ﷺ - يعمل في أهله، قالت: كان في مهنة أهله فإذا أقيمت الصلاة خرج إليها (^٢).\nقَالَ الماوردي: أصول المكالسب الزراعة والتجارة والصنعة، وأيها أطيب؟ فيه ثلاثة مذاهب للناس، وأشبهها بمذهب الشافعي: أن التجارة أطيب، والأشبه عندي: أن الزراعة أطيب لأنها أقرب إلى التوكل.\nقَالَ النووي: وحديث البخاري صريح في ترجيح الزراعة والصنعة لكونها عمل يده، لكن الزراعة أفضلهما؛ لعموم النفع بها للآدمي وغيره، وعموم الحاجة إليها. وظاهر تبويب البخاري ترجيح\nالصناعة (^٣).\n_________\n(^١) سلف برقم (٨٥٨)، ورواه مسلم (٨٤٦).\n(^٢) سلف برقم (٦٧٦).\n(^٣) انظر قولي الماوردي والنووي في \"المجموع\" ٩/ ٦٦.","vol":"14","page":128},{"text":"وقوله: \" (لأَنْ يَحْتَطِبَ أَحَدُكُمْ\") إلى آخره، يدل عَلَى فضل الكفاف وكراهية السؤال.\nقَالَ ابن المنذر: وإنما فضل عمل اليد عَلَى سائر المكاسب إذا نصح العامل بيده، جاء ذَلِكَ مبينًا في حديث رواه المقبري عن أبي هريرة مرفوعًا: \"خير الكسب يد العامل إذا نصح\" (^١) وكان زكريا نجارًا و\"ما من نبي إلا ورعى الغنم\" (^٢). وذكر معمر عن سلمان أنه كان يعمل الخوص، فقيل له: أتعمل هذا وأنت أمير المدائن يجري عليك رزق. قَالَ: إني أحب أن آكل من عمل يدي (^٣).\n_________\n(^١) رواه أحمد ٢/ ٣٣٤، ٣٥٧ - ٣٥٨، وأبو نعيم الأصبهاني في \"أخبار أصبهان\" ١/ ٣٥٦، وفي \"تسمية ما انتهى إلينا\" ص ٣٩، والبيهقي في \"الشعب\" ٢/ ٨٧ (١٢٣٦)، والخطيب في \"الجامع لأخلاق الراوي\" ٢/ ٤٧ (١١٤٠) من طريق محمد بن عمار كُشاكِش، عن المقبري.\nقال المنذري في \"الترغيب والترهيب\" ٢/ ١٨٠ (١١٦١): رواه أحمد ورواته ثقات. وتبعه الهيثمي في \"المجمع\" ٤/ ٦١، ٩٨. وحسن الحافظ العراقي إسناده في \"تخريج الاحياء\" (١٥٨٧). وحسنه الألباني في \"صحيح الجامع\" (٣٢٨٣)، وفي \"صحيح الترغيب\" (٧٧٦).\n(^٢) سيأتي برقم (٢٢٦٢) من حديث أبي هريرة. وبنحوه (٣٤٠٦)، ورواه مسلم (٢٠٥٠) من حديث جابر.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٨/ ٤١٨ (١٥٧٦٨).","vol":"14","page":129},{"text":"<span data-type='title' id=toc-1533>١٦ - باب السُّهُولَةِ وَالسَّمَاحَةِ فِي الشِّرَاءِ وَالبَيْعِ، وَمَنْ طَلَبَ حَقًّا فَلْيَطْلُبْهُ فِي عَفَافٍ</span>.\n٢٠٧٦ - حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا أَبُو غَسَّانَ مُحَمَّدُ بْنُ مُطَرِّفٍ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"رَحِمَ اللهُ رَجُلًا سَمْحًا إِذَا بَاعَ، وَإِذَا اشْتَرَى، وَإِذَا اقْتَضَى\". [فتح: ٤/ ٣٠٦]\nذكر فيه حديث جابر: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"رَحِمَ اللهُ رَجُلًا سَمْحًا إِذَا بَاعَ، وَإِذَا اشْتَرى، وَإِذَا اقْتَضَى\".\nهذا الحديث من أفراده. وللترمذي: \"غفر الله لرجل كان قبلكم كان سهلًا إذا باع، سهلًا إذا اشترى، سهلًا إذا اقتضى\" ثم قَالَ: حسن غريب صحيح من هذا الوجه (^١). قَالَ الداودي: يحتمل قوله: رجلًا أن يريد: الخبر أو الدعاء، والظاهر أنه للدعاء.\nوقوله: (\"وَإِذَا اقْتَضَى\") جاء في رواية: \"وإذا أقضى\" وفي أخرى: \"خذ حقك في عفاف وافيًا أو غير واف\" وروي هذا عن ابن عمر وعائشة مرفوعًا (^٢). وفي رواية (^٣): \"إذا اقتضي له\".\n_________\n(^١) الترمذي (١٣٢٠).\nوانظر تخريجًا موسعًا لهذا الحديث في كتاب: \"فضيلة إنظار المعسر\" ليوسف بن عبد الهادي. تحقيق دار الفلاح للبحث العلمي وتحقيق التراث. حديث رقم (٦).\n(^٢) رواه ابن ماجه (٢٤٢١)، وابن حبان ١١/ ٤٧٤ (٥٠٨٠)، والحاكم ٢/ ٣٢، والبيهقي ٥/ ٣٥٨ من طريق سعيد بن أبي مريم عن يحيى بن أيوب، عن عبيد الله بن أبي جعفر، عن نافع، به.\nوانظر: \"فضيلة إنظار المعسر\" حديث (٣٥).\n(^٣) ورد بهامش الأصل ما نصه: رواه البزار.","vol":"14","page":130},{"text":"وفيه: الحض عَلَى المسامحة -كما ترجم له- وحسن المعاملة، واستعمال معالي الأخلاق ومكارمها، وترك المشاحة في البيع، وذلك سبب لوجود البركة؛ لأنه - ﷺ - لا يحض أمته إلا عَلَى ما فيه النفع لهم دينًا ودنيا. فأما فضله في الآخرة فقد دعا - ﷺ - بالرحمة والغفران لفاعله، فمن أحب أن تناله هذِه الدعوة فليقتدِ به ويعمل به.\nوفي قوله: (\"وَإِذَا اقْتَضَى\") حض عَلَى ترك التضييق عَلَى الناس عند طلب الحقوق وأخذ العفو منهم، ويؤيده حديث ابن عمر وعائشة السالف.\nقَالَ ابن المنذر: وفيه الأمر بحسن المطالبة وإن قبض دون حقه. وقد جاء في إنظار المعسر من الفضل ما ستعلمه في الباب بعده.\nقَالَ ابن حبيب: تستحب السهولة في البيع والشراء، وليس هي ترك المكايسة فيه، إنما هي ترك المضاجرة ونحوها، والرضا بالإحسان وبيسير الربح، وحسن الطلب.\nوفي الحديث: \"صاحب السلعة أحق أن يسوم تحريًا من أن يسام\" (^١). والبركة في أول السوم وفي المسامحة. ورغب في إقالة النادم، وكانوا يحبون المكايسة في الشراء.\n_________\n(^١) روى ابن أبي شيبة في \"المصنف\" ٤/ ٤٦٩ (٢٢١٧٢)، وأبو داود في \"مراسيله\" (١٦٦) من طريق ابن المبارك عن عبد الله بن عمرو بن علقمة عن ابن أبي حسين مرفوعًا: \"سيد السلعة أحق بالسوم\".\nوضعفه الألباني في \"ضعيف الجامع\" (٣٣١٩).\nوانظر في \"صحيح مسلم\" حديث (١٤٠٨/ ٣٨).","vol":"14","page":131},{"text":"<span data-type='title' id=toc-1534>١٧ - باب مَنْ أَنْظَرَ مُوسِرًا</span>\n٢٠٧٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مَنْصُورٌ، أَنَّ رِبْعِيَّ بْنَ حِرَاشٍ حَدَّثَهُ، أَنَّ حُذَيْفَةَ ﵁ حَدَّثَهُ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"تَلَقَّتِ المَلَائِكَةُ رُوحَ رَجُلٍ مِمَّنْ كَانَ قَبْلَكُمْ، قَالُوا: أَعَمِلْتَ مِنَ الخَيْرِ شَيْئًا؟ قَالَ: كُنْتُ آمُرُ فِتْيَانِي أَنْ يُنْظِرُوا وَيَتَجَاوَزُوا عَنِ المُوسِرِ قَالَ: قَالَ: فَتَجَاوَزُوا عَنْهُ\". وَقَالَ أَبُو مَالِكٍ، عَنْ رِبْعِيٍّ: \"كُنْتُ أُيَسِّرُ عَلَى المُوسِرِ، وَأُنْظِرُ المُعْسِرَ\". وَتَابَعَهُ شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، عَنْ رِبْعِيٍّ. وَقَالَ أَبُو عَوَانَةَ، عَنْ عَبْدِ المَلِكِ، عَنْ رِبْعِيٍّ: \"أُنْظِرُ المُوسِرَ، وَأَتَجَاوَزُ عَنِ المُعْسِرِ\". وَقَالَ نُعَيْمُ بْنُ أَبِي هِنْد، عَنْ رِبْعِيٍّ: \"فَأَقْبَلُ مِنَ المُوسِرِ، وَأَتَجَاوَزُ عَنِ المُعْسِرِ\". [٢٣٩١، ٣٤٥١ - مسلم: ١٥٦٠ - فتح: ٤/ ٣٠٧]\nذكر فيه حديث منصور، عن ربعي، عن حذيفة: قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"تَلَقَّتِ المَلَائِكَةُ رُوحَ رَجُلٍ مِمَّنْ كَانَ قَبْلَكُمْ، قَالُوا: أَعَمِلْتَ مِنَ الخَيْرِ شَيْئًا؟ قَالَ: كنْتُ آمُرُ فِتْيَانِي أَنْ يُنْظِرُوا وَيَتَجَاوَزُوا عَنِ المُوسِرِ قَالَ: قَالَ: فَتَجَاوَزُوا عَنْهُ\". وَقَالَ أَبُو مَالِكٍ، عَنْ رِبْعِيٍّ: \"كُنْتُ: أسِّرُ عَلَى المُوسِرِ، وَأُنْظِرُ المُعْسِرَ\". وَتَابَعَهُ شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، عَنْ رِبْعِيٍّ. وَقَالَ أَبُو عَوَانَةَ، عَنْ عَبْدِ المَلِكِ، عَنْ رِبْعِيٍّ: \"أُنْظِرُ المُوسِرَ، وَأتجَاوَزُ عَن المُعْسِرِ\". وَقَالَ نُعَيْمُ بْنُ أَبِي هِنْدٍ، عَنْ رِبْعِيٍّ: \" فَأَقْبَلُ مِنَ المُوسِرِ، وَأتَجَاوَزُ عَنِ المُعْسِرِ\".\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا (^١)، وفي بعض رواياته: قَالَ أبو مسعود: هكذا سمعت من رسول الله (^٢) وفي أخري: قال\n_________\n(^١) مسلم (١٥٦٠).\n(^٢) مسلم (١٥٦٠/ ٢٧).","vol":"14","page":132},{"text":"عقبة بن عامر وأبو مسعود الأنصاري هكذا سمعناه من فِيِّ رسول الله - ﷺ - (^١). والصحيح كما قَالَ عبد الحق: عقبة بن عمرو لا ابن عامر، وعقبة بن عامر وهم. وقال البخاري: قَالَ عقبة بن عمرو أنا سمعته يقول: وذكر معه حديثًا آخر، وهو حديث الرجل في حرق نفسه يأتي (^٢).\nوقوله: وقال أبو مالك: ثنا ربعي، هذا أسنده مسلم: عن أبي سعيد الأشج، ثَنَا أبو خالد الأحمر، عن أبي مالك -سعد بن طارق- عن ربعي، عن حذيفة (^٣)، وهو في قَالَ فيه: فقال: عقبة وأبو مسعود\nكما سلف.\nوكذا قَالَ خلف في \"أطرافه\": عقبة بن عامر وهم لا أعلم أحدًا قَالَ غيره -يعني: الأشج- والحديث إنما يحفظ من حديث عقبة بن عمرو وأبي مسعود الأنصاري. وذكر الدارقطني أن الوهم من أبي خالد\nالأحمر، وصوابه: ابن عمرو. كذا رواه أبو مالك ونعيم بن أبي هند وعبد الملك بن عمير عن ربعي (^٤).\n_________\n(^١) مسلم (١٥٦٠/ ٢٩).\n(^٢) سيأتي برقم (٣٤٥٠ - ٣٤٥١) كتاب: أحاديث الأنبياء، باب: ما ذكر عن بني إسرائيل.\nقال القاضي عياض في \"إكمال المعلم\" ٥/ ٢٣١: هكذا روي هذا الإسناد في كتاب مسلم، والحديث محفوظ لعقبة بن عمرو الأنصاري، لا لعقبة بن عامر الجهني، والوهم في هذا الإسناد من أبي خالد الأحمر، قاله الدارقطني. وصوابه: فقال عقبة بن عمرو. اهـ.\nوانظر: \"مسلم بشرح النووي\" ١٠/ ٢٢٥ - ٢٢٧.\n(^٣) مسلم (١٥٦٠) كتاب: المساقاة، باب: فضل إنظار المعسر.\n(^٤) تقدم نقل هذا الكلام عن القاضي عياض، وحكى نحوه النووي.","vol":"14","page":133},{"text":"ومتابعه شعبة ستأتي في الاستقراض مسندة: حدثَنَا مسلم، بن إبراهيم عن شعبة به (^١). وكذا ما علقه أبو عوانة، أسنده فيه (^٢) عن موسى بن إسماعيل عنه مطولًا، وفيه: قَالَ عقبة: أنا سمعته يقول ذَلِكَ، وكان نبَّاشًا (^٣).\nوتعليق نعيم بن أبي هند أسنده مسلم عن علي بن حجر إسحاق بن إبراهيم، عن جرير، عن المغيرة، عن نعيم به (^٤).\n_________\n(^١) تأتي برقم (٢٣٩١) باب: حسن التقاضي.\n(^٢) ورد بهامش الأصل: إنما ذكره البخاري في: بني إسرائيل.\n(^٣) يأتي برقم (٣٤٥٠ - ٣٤٥٢) كتاب: أحاديث الأنبياء، باب: ما ذكر عن بني إسرائيل.\n(^٤) مسلم (١٥٦٠) كتاب: المساقاة، باب: فضل إنظار المعسر.","vol":"14","page":134},{"text":"<span data-type='title' id=toc-1535>١٨ - باب مَنْ أَنْظَرَ مُعْسِرًا</span>\n٢٠٧٨ - حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ، حَدَّثَنَا الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَانَ تَاجِرٌ يُدَايِنُ النَّاسَ، فَإِذَا رَأَى مُعْسِرًا قَالَ لِفِتْيَانِهِ: تَجَاوَزُوا عَنْهُ؛ لَعَلَّ اللهَ أَنْ يَتَجَاوَزَ عَنَّا، فَتَجَاوَزَ اللهُ عَنْهُ\". [٣٤٨٠ - مسلم: ١٥٦٢ - فتح: ٤/ ٣٠٨]\nذكر فيه حديث أبي هريرة: عَنِ النَّبِيَّ - ﷺ - قَالَ: \"كَانَ تَاجِرٌ يُدَايِنُ النَّاسَ، فَإِذَا رَأى مُعْسِرًا قَالَ لِفِتْيَانِهِ: تَجَاوَزُوا عَنْهُ؛ لَعَلَّ اللهَ أَنْ يَتَجَاوَزَ عَنَّا. فَتَجَاوَزَ اللهُ عَنْهُ\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، وللحاكم على شرط مسلم: \"خذ ما تيسر واترك ما عسر وتجاوز لعل الله أن يتجاوز عنا\"، وفيه: \"فقال الله تعالى: قد تجاوزت عنك\" (^٢). وفي أفراد مسلم من حديث أبي قتادة مرفوعًا: \"من سره أن ينجيه الله من كرب يوم القيامة فلينفس عن معسر أو يضع عنه\" (^٣). وله من حديث ربعي عن أبي اليسر مرفوعًا: \"من انظر معسرًا أو وضع له أظله الله في عرشه\" (^٤).\nقَالَ الحاكم: ورواه زيد بن أسلم وحنظلة بن قيس أيضًا عن أبي اليسر (^٥).\n_________\n(^١) مسلم (١٥٦٢).\n(^٢) \"المستدرك\" ٢/ ٢٨.\n(^٣) مسلم (١٥٦٣).\n(^٤) مسلم (٣٠٠٦) كتاب: الزهد والرقائق، باب: حديث جابر الطويل وقصة أبي اليسر.\n(^٥) \"المستدرك\" ٢/ ٢٩.","vol":"14","page":135},{"text":"ولابن أبي شيبة عن ابن مسعود مرفوعًا: \"حوسب رجل ممن كان قبلكم فلم يوجد له من الخير شيء إلا أنه كان رجلًا موسرًا يخالط الناس، فيقول لغلمانه: تجاوزوا عن المعسر، فقال الله لملائكته: لنحن\nأحق بذلك منه، تجاوزوا عنه\" (^١).\nفيه والباب قبله: أن الرب ﷻ يغفر الذنوب بأقل حسنة توجد للعبد وذلك -والله أعلم- إذا حصلت النية فيها لله، وأن يريد بها وجهه وابتغاء مرضاته، فهو أكرم الأكرمين ولا يخيب عبده من رحمته، وقد قَالَ تعالى: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ (١١)﴾ [الحديد: ١١] وللترمذي في هذا الحديث أنه ينظر فلا يجد حسنة ولا شيئًا، فيقال له، فيقول: ما أعرف شيئًا إلا كنت إذا داينت معسرًا تجاوزت عنه، فيقول الله تعالى: أنت معسر ونحن أحق بهذا منك (^٢).\nوفيه أيضًا: أن المؤمن يلحقه أجر ما يأمر به من أبواب البر وإن لم يتول ذَلِكَ بنفسه.\nوفيه أيضًا: إباحة كسب العبد؛ لقوله: آمر فتياني، والفتيان: المماليك والفتية. قَالَ تعالى: ﴿وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ﴾ [يوسف: ٦٢].\nوفيه: توكيلهم عَلَى التقاضي. ومعنى: ينظروا: يؤخروا.\nوفيه: أن العبد يحاسب عند موته بعض الحساب.\nوفيه: أنه يخبر بما يصير إليه.\n_________\n(^١) \"المصنف\" ٤/ ٥٤٧ (٢٣٠٠٦).\nقلت: والحديث رواه مسلم (١٥٦١)!.\n(^٢) \"سنن الترمذي\" (١٣٠٧).","vol":"14","page":136},{"text":"وفيه: أنه إن أنظره أو وضع عنه ساغ ذَلِكَ، وهو شرع من قبلنا، وشرعنا لا يخالفه بل ندب إليه.\nوقوله: (\"تَجَاوَزوا عَنْهُ\") يدخل فيه الإنظار والوضيعة وحسن التقاضي.\nوقوله-: \"أيسر عَلَى الموسر وأنظر المعسر\" قَالَ ابن التين: رواية غيره أولى: \"أنظر الموسر وأتجاوز عن المعسر\" وأما إنظار المعسر فواجب.","vol":"14","page":137},{"text":"<span data-type='title' id=toc-1536>١٩ - باب إِذَا بَيَّنَ البَيِّعَانِ وَلَمْ يَكْتُمَا وَنَصَحَا</span>.\nوَيُذْكَرُ (^١) عَنِ العَدَّاءِ بْنِ خَالِدٍ قَالَ كَتَبَ لِي النَّبِيُّ - ﷺ -: \"هَذَا مَا اشْتَرَى مُحَمَّدٌ رَسُولُ اللهِ - ﷺ - مِنَ العَدَّاءِ بْنِ خَالِدٍ، بَيْعَ المُسْلِمِ المُسْلِمَ، لَا دَاءَ، وَلَا خِبْثَةَ، وَلَا غَائِلَةَ\". وَقَالَ قَتَادَةُ: الغَائِلَةُ الزِّنَا وَالسَّرِقَةُ وَالإِبَاقُ. وَقِيلَ لإِبْرَاهِيمَ: إِنَّ بَعْضَ النَّخَّاسِينَ يُسَمِّي آريَّ: خُرَاسَانَ وَسِجِسْتَانَ، فَيَقُولُ: جَاءَ أَمْسِ مِنْ خُرَاسَانَ، جَاءَ اليَوْمَ مِنْ سِجِسْتَانَ. فَكَرِهَهُ كَرَاهِيَةً شَدِيدَةً. وَقَالَ عُقْبَةُ بْنُ عَامِرٍ: لَا يَحِلُّ لاِمْرِئٍ يَبِيعُ سِلْعَةً، يَعْلَمُ أَنَّ بِهَا دَاءً، إِلَّا أَخْبَرَهُ.\n\n٢٠٧٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ صَالِحٍ أَبِي الخَلِيلِ، عَنْ عَبْدِ اللهِ بْنِ الحَارِثِ رَفَعَهُ إِلَى حَكِيمِ بْنِ حِزَامٍ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا -أَوْ قَالَ: حَتَّى يَتَفَرَّقَا- فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَتَمَا وَكَذَبَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا\". [٢٠٨٢، ٢١٠٨، ٢١١٠، ٢١١٤ - مسلم: ١٥٣٢ - فتح: ١/ ٣٠٩]\nثم ذكر حديث عبد الله بن الحارث رفعه إلى حكيم بن حزام قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"البَيعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا -أَوْ قَالَ: حَتَّى يَتَفَرَّقَا- فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَتَمَا وَكَذَبَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا\".\n_________\n(^١) ورد بهامش الأصل: إنما قال البخاري: ويذكر، بصيغة التمريض كما ستعلمه في كلام المصنف أنه اشترى أو باع أو يكون عباد بن ليث، قال في ابن معين: ليس بشيء، أو لانفراده به على ما قاله الدراقطني، والثاني لم يذكره المصنف","vol":"14","page":138},{"text":"الشرح:\nحديث العداء بن خالد بن هوذة العامري -وقد أسلم هو (^١) وأبوه (^٢) وعمه (^٣) - رواه الترمذي. وابن ماجه عن ابن بشار، عن عباد بن ليث -صاحب الكرابيسي- عن عبد المجيد (^٤) بن وهب قَالَ: قَالَ لي العداء بن خالد: ألا أريك كتابًا كتبه لي النبي - ﷺ -؟ قلت: بلى. فأخرج لي كتابًا: \"هذا ما اشترى العداء بن خالد بن هوذة من محمد رسول الله اشترى منه عبدًا أو أمة لا داء ولا غائلة ولا خبثة بيع المسلم للمسلم\". ثم قَالَ: حديث حسن غريب لا نعرفه إلا من حديث عباد بن ليث (^٥)، وقال الدارقطني: لم يروه غيره. قلت: لا، فقد أخرجه أبو عمر من حديث عثمان الشحام عن أبي رجاء العطاردي قَالَي: قَالَ لي العداء:\n_________\n(^١) انظر ترجمته في \"الاستيعاب\" ٣/ ٣٠٦ (٢٠٤٧)، و\"أسد الغابة\" ٤/ ٣ (٣٥٩٦)، و\"الإصابة\" ٢/ ٤٦٦ (٥٤٦٧).\n(^٢) هو خالد بن هوذة بن ربيعة العامري. انظر ترجمته في: \"الاستيعاب\" ٢/ ١٦ (٦٢٨)، و\"أسد الغابة\" ٢/ ١١٣ (١٤٠٢)، و\"الإصابة\" ١/ ٤١٣ (٢٢٠٠).\n(^٣) هو حرملة بن هوذة العامري. انظر ترجمته في: \"الاستيعاب\" ١/ ٣٩٧ (٥١٧)، و\"أسد الغابة\"١/ ٤٧٦ (١١٣٤)، و\"الإصابة\" ١/ ٣٢١ (١٦٧١).\n(^٤) في حاشيته بخط الدمياطي في هذا المكان: عبد بن حميد وكقوله ما في الأصل.\n(^٥) الترمذي (١٢١٦)، ابن ماجه (٢٢٥١).\nورواه النسائي في \"السنن الكبرى\" كما في \"تحفة الأشراف\" ٧/ ٢٧٠ (٩٨٤٨)، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٦٩ - ١٧٠ (١٥٠١٤)، وابن الجارود في \"المنتقى\" ٣/ ٢٧٧ - ٢٧٨ (١٠٢٨)، وابن قانع في \"معجم الصحابة\" ٢/ ٢٨٠، والدارقطني ٣/ ٧٧، وأبو نعيم في \"معرفة الصحابة\" ٤/ ٢٢٤٥ (٥٥٧٧)، والبيهقي ٥/ ٣٢٧ - ٣٢٨، وابن الأثير في \"أسد الغابة\" ٤/ ٣، والمزي في \"تهذيب الكمال\" ١٤/ ١٥٥ - ١٥٦، والحافظ في \"التغليق\" ٣/ ٢٢٠ من طريق عباد بن ليث، به. والحديث حسنه الألباني في \"صحيح الترمذي\" (٩٧١)، وفي \"صحيح ابن ماجه\" (١٨٢٤).","vol":"14","page":139},{"text":"ألا أقرئك كتابًا كتبه لي رسول الله - ﷺ -؟ فإذا فيه مكتوب: \"بسم الله الرحمن الرحيم، هذا ما اشترى العداء بن خالد بن هوذة من محمد رسول الله - ﷺ -، اشترى منه عبدًا أو أمة -شك عثمان- بياعة المسلم -أو بيع المسلم- المسلم لا داء ولا غائلة ولا خبثة\" (^١).\nوهذا أشبه من لفظ البخاري: \"اشْتَرى مُحَمَّدٌ\" لأن العهدة إنما تكتب للمشتري لا للبائع. وكذلك رواه جماعة كرواية الترمذي، وهو الصحيح (^٢)، وادعى ابن التين إرسال الحديث فقال: هذا الحديث\nمرسل. وهو عجيب، وكأنه أراد أنه ذكره معلقًا بغير إسناد، وقد أسندناه واتصل ولله الحمد.\n_________\n(^١) رواه أبو عمر ابن عبد البر في \"الاستيعاب\" ٣/ ٣٠٧ ترجمة العداء (٢٠٤٧).\nورواه الطبراني ١٨ (١٥)، وأبو نعيم في \"المعرفة\" (٥٥٧٨)، والبيهقي ٥/ ٣٢٨، والحافظ في \"التغليق\" ٣/ ٢٢٠ - ٢٢١ من طريق عثمان الشحام، به.\nقال البيهقي عن هذا الإسناد: وجه غير معتمد.\nفتعقبه الذهبي في \"المهذب\" ٤/ ٢٠٩٤ قائلًا: ما أرى بهذا الإسناد بأسًا.\nوالحديث في الجملة حسنه الحافظ في \"التغليق\" ٣/ ٢١٩. والألباني في \"صحيح الجامع\" (٢٨٢١).\n(^٢) قال الحافظ: في \"التغليق\" ٣/ ٢٢٠: قد تتبعت طرق هذا الحديث من الكتب التي عزوتها إليها فاتفقت كلها على أن العداء هو المشتري وأن النبي - ﷺ - هو البائع، وهو بخلاف ما علقه المصنف فليتأمل.\nوقال في \"الفتح\" ٤/ ٣١٠: اتفقوا على أن البائع النبي - ﷺ - والمشتري العداء.\nعكس ما هنا، فقيل: إن في وقع هنا مقلوب، وقيل: هو صواب، وهو من الرواية بالمعنى؛ لأن اشترى وباع بمعنى واحد، ولزم من ذلك تقديم اسم رسول الله - ﷺ - على اسم العداء. اهـ.\nوقال أيضًا في \"التغليق\" ٣/ ٢٢١: وقد تؤول، قال القاضي عياض: ما وقع في البخاري من ذلك بأن البخاري ذكره بالمعنى على لغة من يطلق اشترى مكان باع، وباع مكان اشترى، وهو تأويل متكلف، والله الموفق. اهـ.","vol":"14","page":140},{"text":"وقوله: (\"بَيْعَ المُسْلِمِ المُسْلِمَ\") أي لا خديعة فيه؛ لأنه شأن المسلم. والداء: العيب كله.\nقَالَ ابن قتيبة: أي لا داء لك في العبد من الأدواء التي يرد بها كالجنون والجذام والبرص والسل والأوجاع المتفاوتة.\nوقوله: (\"وَلَا غَائِلَةَ\") هو من قولهم: اغتالني فلان إذا احتال عليك بحيلة يتلف بها بعض مالك، يقال: غالت فلانًا غولًا إذا أتلفته. والمعنى: لا حيلة عليك في هذا البيع يغتال بها مالك. وقد نقل البخاري قول قتادة في الغائلة كما سلف وقال الخطابي: الغيلة: ما يغتال حقك من حيلة أو تدليس بعيب (^١)، وهو معنى قول قتادة، أي: لا يخفي شيئًا من ذَلِكَ وليبينه. وذكر الأزهري وغيره أيضًا: أن الغائلة هنا معناها: لا حيلة عَلَى المشتري في هذا البيع يغال بها ماله (^٢). ولما سأل الأصمعي سعيد بن أبي عروبة عن الغائلة أجاب كجواب قتادة سواء، ولما سأله عن الخِبثَة قَالَ: بيع عهدة المسلمين (^٣). وقال الخطابي: خِبثَة عَلَى وزن خيرة (^٤) قيل: أراد بها الحرام كما عبر عن الحلال بالطيب. قَالَ تعالى: ﴿وَيُحَرِّمُ عَلَيْهِمُ الخَبَائِثَ﴾ [الأعراف: ١٥٧] والخبثة: نوع من أنواع الخبيث أراد به عبد رقيق لا أنه من قوم لا يحل سبيهم.\nوقال ابن بطال: الخبثة: يريد الأخلاق الخبيثة كالإباق (والسرقة) (^٥)، والعرب أيضًا يدعون الزنا خبثًا وخبثة. وقال صاحب\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٠١٥.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٦٢٤.\n(^٣) وصله الحافظ بإسناد في \"التغليق\" ٣/ ٢٢١.\n(^٤) \"أعلام الحديث\" ٢/ ١٠١٥.\n(^٥) كذا بالأصل، وفي \"شرح ابن بطال\": والسرف.","vol":"14","page":141},{"text":"\" العين\": الخِبْثَة: الريبة (^١).\nقَالَ ابن التين: وهو مضبوط في أكثر الكتب بضم الخاء، وكذا سمعناه، وضبط في بعضها بالكسر أيضًا، والخِبْثَة أن يكون غير طيب؛ لأنه من قوم لا يحل سبيهم لعهد تقدم لهم أو جزية، في الأصل وخبث لهم. وقال الداودي: الخِبْثَة: أن يخفي عنه شيثًا.\nوفي حديث العداء هذا ثماني فوائد أبداها ابن العربي (^٢):\nالأولى: البداءة باسم الناقص قبل الكامل في الشروط، والأدنى قبل الأعلى بمعنى: هو الذي اشترى، فلما كان هو في طلب أخبر عن الحقيقة كما وقعت، وكتب حَتَّى يوافق المكتوب ويذكر عَلَى وجهه\nفي (المثول) (^٣).\nقلت: رواية البخاري السالفة عكس هذا، وهو تقديم الأعلى عَلَى الأدنى.\nثانيها: في كتبه - ﷺ - ذَلِكَ له وهو ممن يؤمن عهده ولا يجوز عليه أبدًا نقضه لتعليم الأمة؛ لأنه إذا كان هو يفعله فكيف غيره. قلت: هذا لا يتأتى عَلَى رواية البخاري.\nثالثها: أنه عَلَى الاستحباب؛ لأنه باع وابتاع من اليهود من غير إشهاد ولو كان أمرًا مفروضًا أقام به قبل الخلق.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٢١٤.\nوانظر: \"العين\" ٤/ ٢٤٩ ووقع فيه: والخبثة: الزِّنية من الفجور، وعلق محققا الكتاب على كلمة الزنية فقالا: كذا في \"اللسان\" وأما في الأصول المخطوطة فهو: الريبة.\n(^٢) انظر كلام ابن العربي في \"عارضة الأحوذي بشرح صحيح الترمذي\" ٥/ ٢٢١ - ٢٢٢.\n(^٣) كذا بالأصل، وفي \"عارضة الأحوذي\" ٥/ ٢٢١: المنقول.","vol":"14","page":142},{"text":"قلت: ذهب جماعة إلى اشتراطه؛ ولأن الآية محكمة وابتياعه من اليهودي كان مرهن، وقد قَالَ تعالى: ﴿وَإِنْ كُنْتُمْ عَلَى سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَقْبُوضَةٌ﴾ [البقرة: ٢٨٣].\nرابعها: يكتب الرجل اسمه واسم أبيه وجده حَتَّى ينتهي إلى جد يقع به التعريف ويرتفع الاشتراك الموجب للإشكال عند الاحتياج إليه، وما ذكره إنما يتأتى إذا كان الرجل غير معروف، أما إذا كان معروفًا فلا يحتاج إلى ذكر أبيه، فإن لم يكن معروفًا وكان أبوه معروفًا لم يحتج إلى ذكر الجد، كما جاء في البخاري من غير ذكر جد العداء.\nخامسها؛ لا يحتاج إلى ذكر النسب إلا إذا أفادت تعريفًا أو دفع إشكال.\nسادسها: قوله: \"هذا ما اشترى العداء بن خالد من رسول الله - ﷺ - اشترى منه\" كرر لفظ الشرى وقد كان الأول كافيًا، ولكنه لما كانت الإشارة بهذا إلى المكتوب، ذكر الاشتراء في القول (المقول) (^١).\nسابعها: قوله: (عبد) ولم يصفه، ولا ذكر الثمن، ولا قبضه، ولا قبض المشتري.\nواقتصر عَلَى قوله: (\"لَا دَاءَ\") وهو ما كان في الجسد والخلقة، (\"وَلَا خِبْثَةَ\"): وهو ما كان في الخلق. (\"وَلَا غَائِلَةَ\") وهو سكوت البائع عَلَى ما يعلم من مكروه البيع وهو في قصد الشارع إلى كتبه ليبين كيف\nيجب عَلَى المسلم في بيعه. فأما تلك الزيادات فإنما أحدثها الشروطيون لما حدث من الخيانة في العالم.\n_________\n(^١) كذا بالأصل، وفي \"العارضة\": المنقول.","vol":"14","page":143},{"text":"ثامنها: قوله: (\"بَيْعَ المُسْلِمِ المُسْلِمَ\") ليبين أن الشراء والبيع واحد. قَالَ: وقد فرق بينهما أبو حنيفة وجعل لكل واحد حكمًا. وقال غيره: فيه تولي الرجل البيع بنفسه، وكذا في حديث اليهودي. وذكر بعضهم لئلا يسامح ذو المنزلة فيكون نقصًا من أجره، وجاز ذَلِكَ من رسول الله - ﷺ - لعصمته لنفسه (^١).\nوقوله -أعني البخاري-: وقيل لإبراهيم: إن بعض النخاسين يسمي آريَّ خراسان وسجستان، فيقول: جاء أمس من خراسان وجاء اليوم من سجستان، فكرهه كراهة شديدة. أي: كان بعض النخاسين يسمى آريَّ يريد: يسمي موضع الدابة في داره ومربطها خراسان وسجستان، يريد بذلك الخديعة والغرر بالمشتري منه، وهذا الأثر رواه أبو بكر بن أبي شيبة عن هشيم، عن مغيرة، عنه بلفظ: قيل له: إن ناسًا من النخاسين وأصحاب الدواب يسمي أحدهم اصطبل دوابه خراسان وسجستان، ثم يأتي السوق، فيقول: جاءت من ذَلِكَ، فكره ذَلِكَ إبراهيم (^٢)، ورواه دعلج عن محمد بن علي بن زيد، ثَنَا سعيد بن قيس، ثَنَا هشيم ولفظه: إن بعض النخاسين يسمي آريّه خراسان وسجستان، إلى آخره.\nواختلف أهل اللغة في تفسير الآريّ كما قَالَ ابن بطال، وضبطها خطأ بضم الهمزة: فقال ابن الأنباري: هو عند العرب الأخية التي تحبس بها الدابة وتلزم بها موضعًا واحدًا، وهو مأخوذ من قولهم: قد تأرى الرجل بالمكان إذا أقام به (^٣).\n_________\n(^١) انتهى كلام ابن العربي بتصرف.\n(^٢) \"المصنف\" ٥/ ١٨ (٢٣٣٠١).\n(^٣) \"شرح ابن بطال\" ٦/ ٢١٤.","vol":"14","page":144},{"text":"قَالَ الأعشى:\nلا يتأرى لما في القدر يرقبه … ..............................\nوالعامة تخطئ في الاري فتظن أنها المعلف. هذا آخر كلام ابن الأنباري، وجعله أيضًا ابن السكيت من لحن العامة، وقال صاحب \"العين\": الآري: المعلف، وأرت الدابة إلى معلفها تأري إذا ألفته (^١).\nوقال ابن التين: ضبط في بعض الكتب بفتح الهمزة وسكون الراء، وفي بعضها بضم الهمزة وفتح الراء، وفي رواية أخرى: قرى خراسان وسجستان، وضبط في بعض الكتب بالمد وكسر الراء وتشديد الياء (^٢).\nقَالَ ابن فارس: آريّ الدابة: المكان في تتأرى فيه أي: تتمكث به (^٣)، وتقديره آريّ. وكذا قَالَ أهل اللغة: إنها الخية التي تعمل في الأرض للدابة، وقال صاحب \"المطالع \": آرى كذا قيده جل الرواة، ووقع للمروزي: أرى بفتح الهمزة والراء، عَلَى مثال دعا، وليس بشيء. ووقع لأبي ذر بضم الهمزة، وهو أيضًا تصحيف، وهو في التقدير فاعول، وهو مربط الدابة، ويقال: معلفها، قاله الخليل (^٤).\nوقال الأصمعي: هو الخية في الأرض، وأصله من الحبس والإقامة، وعند التاريخي عن الشعبي وغيره: أمر سعد بن أبي وقاص أبا الهياج الأسدي والسائب بن الأقرع أن يقسما للناس -يعني: الكوفة- فاختطوا من رواء السهام، وكان المسلمون يعقلون إبلهم ودوابهم في ذلَكَ الموضع حول المسجد فسموه: الآري، ومعنى ما أراد البخاري:\n_________\n(^١) \"العين\" (٨/ ٣٠٣).\n(^٢) انظر: \"اليونينية\" ٣/ ٥٨، و\"الفتح\" ٤/ ٣١٠ - ٣١١، و\"التغليق\" ٣/ ٢٢٢.\n(^٣) \"المجمل\" ١/ ٩٣.\n(^٤) \"العين\" (٨/ ٣٠٣).","vol":"14","page":145},{"text":"أن النخاسين كانوا يسمون مرابط دوابهم بهذِه الأسماء ليدلسوا على المشتري فيحرص المشتري عليها، ويظن أنها طرية الجلب، وأرى أنه نقص في الأصل بعد لفظه: آري لفظه: دوابهم.\nوما ذكره البخاري عن عقبة موقوفًا، رفعه الأئمة: أحمد، وابن ماجه والحاكم من حديث ابن شماسة عنه مرفوعًا: \"المسلم أخو المسلم، لا يحل لامرئٍ مسلم أن يغيب ما بسلعته عن أخيه، إن علم بذلك تركها\" هذا لفظ أحمد، ولفظ ابن ماجه: \"المسلم أخو المسلم، لا يحل لمسلم باع من أخيه بيعًا وفيه عيب إلا بينه\"، ولفظ الحاكم: \"المسلم أخو المسلم، ولا يحل لمسلم إن باع من أخيه بيعًا فيه عيب أن لا يبينه له\"، قال الحاكم: هذا حديث صحيح على شرط الشيخين (^١). وأقره البيهقي في \"خلافياته\" على تصحيحه.\nوفي \"مسند الإمام أحمد\" -وحده- ابن لهيعة، وحالته معلومة.\nوابن شماسة: هو عبد الرحمن، وقد انفرد عنه بالإخراج مسلم ووثق (^٢).\n_________\n(^١) أحمد ٤/ ١٥٨، ابن ماجه (٢٢٤٦) كتاب: التجارات، باب: من باع عيبًا فليبينه، والحاكم في \"المستدرك\" ٢/ ٨، ورواه الحافظ بسنده في \"تغليق التعليق\" ٣/ ٢٢٢، وقال في \"الفتح\" ٤/ ٣١١: إسناده حسن، وصححه الألباني في \"الإرواء\" (١٣٢١)، و\"صحيح الترغيب والترهيب\" (١٧٧٥).\n(^٢) هو عبد الرحمن بن شماسة بن ذؤيب بن أحور -بالحاء والراء المهملتين- المهري، أبو عمرو، ويقال: أبو عبد الله المصري، يقال: إن أصله من دمشق، وثقه العجلي وابن حبان.\nانظر ترجمته في: \"تاريخ البخاري الكبير\" ٥/ ٢٩٥ (٩٦٤)، و\"الجرح والتعديل\" ٥/ ٢٤٣ (١١٥٨)، و\"ثقات ابن حبان\" ٥/ ٩٦، و\"تهذيب الكمال\" ١٧/ ١٧٢ (٣٨٤٨).","vol":"14","page":146},{"text":"وفي سند الحاكم محمد بن سنان القزاز. قال الدارقطني: لا بأس به.\nوضعفه غيره جدًا (^١)، وقد تابعه ابن بشار الإمام كما هو عند ابن ماجه (^٢)، وأما ابن جرير الطبري فقال: في إسناده نظر (^٣). ولابن ماجه من حديث مكحول وسليمان بن موسى عن واثلة مرفوعًا: \"من باع (عيبًا) (^٤) لم يبينه لم يزل في مقت الله ولم تزل الملائكة تلعنه\" (^٥).\nوروى مكحول عن أبي أمامة مرفوعًا: \"أيما مسلم استرسل إلى\nمسلم فغبنه كان غبنه ذاك ربًا\"، رواه قاضي سمرقند محمد بن أسلم في كتاب \"الربا\" عن علي بن إسحاق: أنا موسى بن عمير، عن مكحول به (^٦).\n_________\n(^١) قال أبو عبيد الآجري: سمعت أبا داود يتكلم فيه، يطلق فيه الكذب، قال ابن أبي حاتم: كتب عنه أبي بالبصرة وكان مستورًا، وسألت عنه عبد الرحمن بن خراش. فقال: هو كذاب، روى حديث والان عن روح بن عبادة، فذهب حديثه، ونقل الخطيب عن أبي العباس بن عقدة: في أمره نظر، سمعت عبد الرحمن بن يوسف يذكره، فقال: ليس عندي ثقة. وقال الحافظ في \"التقريب\" (٥٩٣٥): ضعيف.\nانظر ترجمته في: \"الجرح والتعديل\" ٧/ ٢٧٩ (١٥١٧)، و\"ثقات ابن حبان\" ٩/ ١٣٣، و\"تاريخ بغداد\" ٥/ ٣٤٣، و\"تهذيب الكمال\" ٢٥/ ٣٢٣ (٥٢٦٨) وقد ذكره الحافظ المزي تمييزًا -كما قال- بينه وبين محمد بن سنان الباهلي (٥٢٦٧) وإلا فليس هو من رجال الكتب الستة.\n(^٢) ابن ماجه (٢٢٤٦) وقد تقدم.\n(^٣) نقله المصنف أيضًا عنه في \"البدر المنير\" ٦/ ٥٤٦.\n(^٤) في الأصل بيعًا، والصواب ما أثبتناه وهو في ابن ماجه (٢٤٤٧).\n(^٥) ابن ماجه (٢٢٤٧) باب: من باع عيبًا فليبينه. قال أبو حاتم في \"العلل\" ١/ ٣٩١ - ٣٩٢ (١١٧٣): حديث منكر، وقال البوصيري في \"زوائد ابن ماجه\" ص: ٣١٠ (٤٧٩) فيه: بقية بن الوليد وهو مدلس وشيخه ضعيف، وقال الألباني في \"ضعيف الجامع\" (٥٥٠١): ضعيف، وقال في \"ضعيف ابن ماجه\" (٤٩٠): ضعيف جدًّا.\n(^٦) ورواه ابن عدي في \"الكامل\" ٨/ ٥٥، وأبو نعيم في \"الحلية\" ٥/ ١٨٧، والبيهقي =","vol":"14","page":147},{"text":"وحديث الباب يأتي قريبًا في باب: كم يجوز الخيار (^١)، وأقرب منه باب: ما يمحق الكذب والكتمان في البيع (^٢).\nوأصل الباب: أن نصيحة المسلم للمسلم واجبة، وقد كان سيد الأمة يأخذها في البيعة على الناس كما يأخذ عليهم الفرائض.\n_________\n= في \"سننه\" ٥/ ٣٤٨ - ٣٤٩ كتاب: البيوع، باب: ما ورد في غبن المسترسل، وابن الجوزي في \"التحقيق\" ٢/ ١٨٤ (١٤٥٣)، من طريق موسى، بن عمير القرشي، عن مكحول، عن أبي أمامة مرفوعًا: \"أيما مسلم استرسل إلى مسلم فغبنه كان غبنه ربا\".\nقال ابن عدي وقد رواه في ترجمة: موسى بن عمير القرشي (١٨١٩): هذا حديث متنه منكر، وعامة ما يرويه عمير مما لا يتابعه الثقات عليه. والحديث أورده الذهبي من هذا الطريق في ترجمة موسى بن عمير (٨٩٠٤) قال أبو حاتم: موسى ذاهب الحديث كذاب.\nوقال الألباني في \"الضعيفة\" (١٥٦٥): ضعيف جدًا.\nورواه الطبراني ٨/ ١٢٦ - ١٢٧ (٧٥٧٦)، وأبو نعيم في \"الحلية\" ٥/ ١٨٧ من حديث أبي توبة، عن موسى بن عمير، به مختصرًا بلفظ: \"غبن المسترسل حرام\".\nوقال الهيثمي في \"المجمع\" ٤/ ٧٦: فيه موسى بن عمير الأعمى، وهو ضعيف جدًا، وقال العراقي في \"تخريج الإحياء\" ١/ ٤٢٦ (١٦١٨): سنده ضعيف، وقال السخاوي في \"المقاصد الحسنة\" ص: ٢١٥: سنده ضعيف جدًا، وكذا قال العجلوني في \"كشف الخفاء\" ١/ ٣٤٢، وقال الألباني في \"الضعيفة\" (٦٦٧): ضعيف جدًا.\nورواه البيهقي ٥/ ٣٤٩ من حديث يعيش بن هشام عن مالك، عن جعفر بن محمد، عن أبيه، عن جابر مرفوعًا: \"غبن المسترسل ربا\"، ويعيش هذا ضعيف مجهول، ورواه كذلك من حديث أنس وعلي مرفوعًا بلفظه، وقال الألباني في الضعيفة (٦٦٨): حديث باطل.\n(^١) سيأتي قريبًا برقم (٢١٠٨).\n(^٢) سيأتي برقم (٢٠٨٢).","vol":"14","page":148},{"text":"قال جرير: بايعت رسول الله - ﷺ - على السمع والطاعة، فشرط عليَّ:\n\"والنصح لكل مسلم\" كما سلف آخر الإيمان (^١)، فكان إذا بايع أحدًا يقول: \"في أخذنا منك أحبُّ إلينا من في أعطيناك\" لأجل هذِه المبايعة (^٢).\nوأمر أمير المؤمنين بالتحابب والمؤاخاة في الله. وصح كما سلف أنه: \"لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه\" (^٣)؛ فحرم بهذا كله غش المؤمن وخديعته، دليله حديث عقبة السالف (^٤) وغيره، فكتمان العيب في السلع حرام، ومن فعل هذا فهو متوعد بمحق بركة بيعه في الدنيا والعقاب الأليم في الآخرة.\nوعندنا: أن الأجنبي إذا علم بالعيب -أيضًا- يجب عليه بيانه (^٥).\n_________\n(^١) سلف برقم (٥٨) باب: قول النبي - ﷺ -: الدين النصيحة.\n(^٢) رواه بهذِه التتمة أبو داود (٤٩٤٥) كتاب: الأدب، باب: في النصيحة، وابن حبان ١٠/ ٤١٢ (٤٥٤٦) كتاب: السير، باب: بيعة الأئمة وما يستحب لهم، والطبراني ٢/ ٣٣٨ - ٣٣٩ (٢٤١٤ - ٢٤١٦)، والبيهقي في \"سننه\" ٥/ ٢٧١ كتاب: البيوع، باب: المتبايعان بالخيار ما لم يتفرقا إلا بيع الخيار، وأبو نعيم في \"الحلية\" ٨/ ٢٦٢، وابن عبد البر في \"التمهيد\" ١٦/ ٣٤٩.\n(^٣) سلف برقم (١٣) كتاب: الإيمان، باب: من الإيمان أن يحب لأخيه ما يحب لنفسه. من حديث أنس.\n(^٤) تقدم تخريجه قريبًا.\n(^٥) ورد بهامش الأصل: آخر ٤ من ٧ من تجزئة المصنف.","vol":"14","page":149},{"text":"<span data-type='title' id=toc-1537>٢٠ - باب بَيْعِ الخِلْطِ مِنَ التَّمْرِ</span>\n٢٠٨٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ عَنْ أَبِي سَعِيدٍ ﵁ قَالَ: كُنَّا نُرْزَقُ تَمْرَ الجَمْعِ، وَهْوَ الخِلْطُ مِنَ التَّمْرِ، وَكُنَّا نَبِيعُ صَاعَيْنِ بِصَاعٍ، فَقَالَ - ﷺ -: \"لَا صَاعَيْنِ بِصَاعٍ، وَلَا دِرْهَمَيْنِ بِدِرْهَمٍ\". [مسلم: ١٥٩٥ - فتح: ٤/ ٣١١]\nذكر فيه حديث أبي سعيد: كُنَّا نُرْزَقُ تَمْرَ الجَمْعِ، وَهْوَ الخِلْطُ مِنَ التمْرِ، وَكُنَّا نَبِيعُ صَاعَيْنِ بِصَاعٍ، فَقَالَ - ﷺ -: \"لَا صَاعَيْنِ بِصَاعٍ، وَلَا دِرْهَمَيْنِ بِدِرْهَمٍ\".\nفقه الباب:\nإن التمر كله جنس واحد رديئه وجيده، لا يجوز التفاضل في شيء\nمنه، ويدخل في معنى التمر جميع الطعام، فلا يجوز في الجنس الواحد منه التفاضل ولا النَّساء بإجماع، وإذا كانا جنسين كحنطة وشعير جاز التفاضل، واشترط الحلول والمماثلة.\nهذا حكم الطعام المقتات كله عند مالك.\nوعند الشافعي: الطعام كله المقتات والمتفكه به والمتداوى.\nوعند الكوفيين: الطعام المكيل والموزون.\nوفيه من الفقه: أن من لم يعلم بتحريم الشيء فلا حرج عليه حتى يعلمه، والبيع إذا وقع محرمًا فهو منسوخ مردود لقوله - ﵇ -: \"من عمل عملًا ليس عليه أمرنا فهو رد\" (^١).\n_________\n(^١) سيأتي برقم (٢٦٩٧) كتاب: الصلح، باب: إذا اصطلحوا على صلح جور فالصلح مردود، ورواه مسلم (١٧١٨) كتاب: الأقضية، باب: نقض الأحكام الباطلة ورد محدثات الأمور.","vol":"14","page":150},{"text":"فائدة:\nالجمع: هو الخلط من التمر. قال الأصمعي: هو كل لون من التمر لا يعرف اسمه. وقيل: هو نوع رديء. وقيل: هو المختلط. وعن المطرز: هو نخل الدقل -يعني- تمر الدوم، قاله عياض (^١)، والذي في \"المغرب\" له: الجمع: الدقل؛ لأنه يجمع من خمسين نخلة.\nوقال صاحب \"المطالع\": هو تمر من تمر النخل رديء يابس.\nوالخلط من التمر ألوان مجتمعة. وفي \"الموعب\" يقال: ما أكثر الجمع في أرض بني فلان للنخل في يخرج من النوى ولا يعرف.\nأخرى: قول ابن عباس: لا ربا إلا في النسيئة ثبت رجوعه عنه (^٢).\n_________\n(^١) \"إكمال المعلم\" ٥/ ٢٧٨.\n(^٢) رواه ابن عدي في \"الكامل\" ٣/ ٣٤٦ في ترجمة حيان بن عبيد الله بن حيان (٥٤٢)، والحاكم في \"المستدرك\" ٢/ ٤٢ - ٤٣، والبيهقي في \"سننه\" ٥/ ٢٨٦ من طريق حيان بن عبيد الله العدوي قال: سئل أبو مجلز -لاحق بن حميد- عن الصرف فقال: كان ابن عباس لا يرى به بأسًا زمانًا من عمره، ما كان منه عينًا بعين يدًا بيد، وكان يقول: إنما الربا في النسيئة، فلقيه أبو سعيد الخدري، فذكر القصة والحديث، وفيه التمر بالتمر والحنطة بالحنطة والشعير بالشعير والذهب بالذهب والفضة بالفضة يدًا بيد مثلًا بمثل، فمن زاد فهو ربا، فقال ابن عباس: أستغفر الله وأتوب إليه، فكان ينهى عنه أشد النهي.\nوعند الحاكم قال حيان: سألت أبا مجلز -لاحق بن حميد- عن الصرف، وساق الحديث، وقال الحاكم: صحيح الإسناد ولم يخرجاه بهذِه السياقة، وتعقبه الذهبي قائلًا: حيان فيه ضعف وليس بالحجة اهـ.\nقال الحافظ في \"الفتح\" ٤/ ٣٨٢: اتفق العلماء على صحة حديث أسامة -[قلت: يقصد الحديث في سيأتي برقم (٢١٧٨ - ٢١٧٩)، ورواه مسلم (١٥٩٦) من حديث عمرو بن دينار أن أبا صالح الزيات أخبره أنه سمع أبا سعيد الخدري ﵁ يقول: الدينار بالدينار والدرهم بالدرهم، فقلت له: فإن ابن عباس =","vol":"14","page":151},{"text":"أخرى: قال الأثرم في \"سننه\": قلت لأبي عبد الله: التمر بالتمر وزنًا بوزن: قال: لا، ولكن كيلًا بكيل، إنما أصل التمر الكيل.\nقلت لأبي عبد الله: صاع بصاع، واحد التمرين يدخل في المكيال أكثر؟ فقال: إنما هو صاع بصاع. أي: جائز.\nأخرى: قوله: (\"ولا درهمين بدرهم\") يؤيده الحديث الآخر: \"الذهب بالذهب مثلًا بمثل\" إلى أن قال: \"والتمر بالتمر مثلًا بمثل\" حتى عدد الستة (^١).\n_________\n= لا يقوله. فقال أبو سعيد: سألته فقلت سمعته من النبي - ﷺ - أو وجدته في كتاب الله؟ قال: كل ذلك لا أقول، وأنتم أعلم برسول الله - ﷺ - مني، ولكن حدثني أسامة أن النبي - ﷺ - قال: \"لا ربا إلا في النسيئة\"]- ثم قال الحافظ: واختلفوا في الجمع بينه وبين حديث أبي سعيد، فقيل: منسوخ لكن النسخ لا يثبت بالاحتمال، وقيل: المعنى في قوله \"لا ربا\": الربا الأغلظ الشديد التحريم المتوعد عليه بالعقاب الشديد كما تقول العرب: لا عالم في البلد إلا زيد مع أن فيها علماء غيره، وإنما القصد في الأكمل لا في الأصل، وأيضا ففي تحريم ربا الفضل من حديث أسامة إنما هو بالمفهوم، فيقدم عليه حديث أبي سعيد لأن دلالته بالمنطوق، ويحمل حديث أسامة على الربا الأكبر، كما تقدم. والله أعلم اهـ ..\nقال الطحاوي في \"شرح معاني الآثار\" ٤/ ٧١: قد رجع ابن عباس عن قوله، فإما أن يكون رجوعه لعلمه أن ما كان أسامة ﵁ حدثه إنما هو ربا القرآن، وعلم أن ربا النسيئة بغير ذلك، أو يكون ثبت عنده ما خالف حديث أسامة ﵁، مما لم يثبت منه، حديث أسامة من كثرة من نقله له، عن رسول الله - ﷺ - حتى قامت عليه به الحجة ولم يكن ذلك في حديث أسامة ﵁؛ لأنه خبر واحد، فرجع إلى ما جاءت به الجماعة، الذين تقوم بنقلهم الحجة، وترك ما جاء به الواحد، الذي قد يجوز عليه السهو والغلط والغفلة.\n(^١) رواه مسلم (١٥٨٤/ ٨٢) كتاب: المساقاة، باب: الصرف وبيع الذهب.","vol":"14","page":152},{"text":"<span data-type='title' id=toc-1538>٢١ - باب مَا قِيلَ فِي اللَّحَّامِ وَالجَزَّارِ</span>\n٢٠٨١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي شَقِيقٌ، عَنْ أَبِي مَسْعُودٍ قَالَ: جَاءَ رَجُلٌ مِنَ الأَنْصَارِ -يُكْنَى أَبَا شُعَيْبٍ- فَقَالَ لِغُلَامٍ لَهُ قَصَّابٍ: اجْعَلْ لِي طَعَامًا يَكْفِى خَمْسَةً، فَإِنِّي أُرِيدُ أَنْ أَدْعُوَ النَّبِيَّ - ﷺ - خَامِسَ خَمْسَةٍ، فَإِنِّي قَدْ عَرَفْتُ فِي وَجْهِهِ الجُوعَ. فَدَعَاهُمْ، فَجَاءَ مَعَهُمْ رَجُلٌ، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ هَذَا قَدْ تَبِعَنَا، فَإِنْ شِئْتَ أَنْ تَأْذَنَ لَهُ فَأْذَنْ لَهُ، وَإِنْ شِئْتَ أَنْ يَرْجِعَ رَجَعَ\". فَقَالَ: لَا، بَلْ قَدْ أَذِنْتُ لَهُ. [٢٤٥٦، ٥٤٣٤، ٥٤٦١ - مسلم: ٢٠٣٦ - فتح: ٢/ ٣١٤]\nذكر فيه حديث الأَعْمَش حَدَّثَنِي شَقِيقٌ، عَنْ أَبِي مَسْعُودٍ وهو عقبة بن عمرو البدري قَالَ: جَاءَ رَجُلٌ مِنَ الأَنْصَارِ -يُكْنَى أَبَا شُعَيْب- فَقَالَ لِغُلَامٍ لَهُ قَصَّابٍ: اجْعَلْ لِي طَعَامًا يَكْفِي خَمْسَةً، فَإِنِّي أُرِيدُ أَنْ أَدعُوَ رسول الله - ﷺ - خَامِسَ خَمْسَةٍ، فَإِنِّي قَدْ عَرَفْتُ فِي وَجْهِهِ الجُوعَ. فَدَعَاهُمْ، فَجَاءَ مَعَهُمْ رَجُلٌ، فَقَالَ - ﷺ -: \"إِنَّ هذا قَدْ تَبِعَنَا، فَإِنْ شِئْتَ أَنْ تَأْذَنَ لَهُ، وَإِنْ شِئْتَ أَنْ يَرْجِعَ رَجَع\". فَقَالَ: لَا، بَلْ قَدْ أَذِنْتُ لَهُ.\nوفي لفظ: \"قد اتبعنا\" (^١). ولما رواه النسائي من حديث شعبة عن الحكم، عن أبي وائل قال: هذا خطأ، وليس هذا من حديث الحكم إنما هو من حديث الأعمش (^٢).\nوإنما صنع طعام خمسةٍ؛ لعلمه أنه - ﵇ - يتبعه من أصحابه غيره، فوسع في الطعام لكي يبلغ - ﵇ - شبعه.\nوفيه من الأدب: أن لا يدخل المدعو مع نفسه غيره.\n_________\n(^١) يأتي برقم (٢٤٥٦) كتاب: المظالم، باب: إذ أذن إنسان لآخر شيئًا جاز.\nورد بهامش الأصل: في غير هذا الموضع. قلت: سيأتي برقم (٢٤٥٦).\n(^٢) \"السنن الكبرى\" ٤/ ١٤١ - ١٤٢.","vol":"14","page":153},{"text":"وفيه: كراهة طعام الطفيلي؛ لأنه مقتحم غير مأذون له. وقيل: إنما استاذن الشارع؛ لأنه لم يكن بينه وبين القصاب في دعاه من الوئام والمودة ما كان بينه وبين أبي طلحة، إذ قام هو وجميع من معه، وقد\nقال تعالى ﴿أَو صدِيقِكم﴾ [النور: ٦١].\nوفيه: الشفاعة حيث شفع للرجل عند صاحب الطعام بقوله: \"إن شئت أن تأذن له\".\nوفيه: الحكم بالدليل؛ لقوله: (فإني عرفت في وجهه الجوع).\nوفيه: أكل الإمام والعالم والشريف طعام الجزار، وإن كان في الجزارة شيء من الضعة؛ لأنه يمتهن فيها نفسه، وإن ذلك لا ينقصه ولا يسقط شهادته إذا كان عدلًا.\nوفيه: مؤاكلة القصَّاب وهو الجزار. والقصاب: الجزار، قاله صاحب \"العين\" (^١).\nوقال القرطبي: اللحام هو الجزار، والقصاب على قياس قولهم: عطار وتمار (^٢) للذي يبيع ذلك.\nومعنى (خامس خمسة): أحد خمسة.\nوفيه: دلالة على ما كانوا عليه من شدة العيش ليوفى لهم الأجر، وهذا التابع كان ذا حاجة وفاقة وجوع.\nواستئذان صاحب الدعوة بيان لحاله وتطييب لقلبه ولقلب المستأذن، ولو أمره بإدخاله معهم لكان له ذلك، فإنه كان - ﵇ - قد أمرهم بذلك حيث قال:\n_________\n(^١) \"العين\" ٥/ ٦٨.\n(^٢) كلمة غير واضحة بالأصل، والمثبت من \"المفهم\" ٥/ ٣٠٢.","vol":"14","page":154},{"text":"\"طعام الاثنين كافي الثلاثة\" (^١).\nوقال: \"من كان عنده طعام اثنين فليذهب بثالث، أو رابع فليذهب بخامس\" (^٢)، والوقت كان وقت فاقة وشدة، وكانت المواساة واجبة إذ ذاك، ومع ذلك استاذن تطييبًا لقلبه وبيانًا للمشروعية في ذلك، إذ الأصل أن لا يتصرف في ملك أحد إلا بإذنه (^٣).\nويستحب لصاحب الطعام أن يأذن له إن لم يترتب على حضوره مفسدة.\nونقل ابن التين عن الداودي: جائز أن يقول: خامس خمسة، وخامس أربعة، قال تعالى ﴿ثَانِيَ اثْنَيْنِ﴾ [التوبة: ٤٠].\nواعلم أن البخاري بوَّب لهذا في كتاب: الأطعمة، باب: الرجل يتكلف الطعام لإخوانه (^٤)، ولم يترجم كذلك لحديث أبي طلحة، والسر فيه كما قال ابن المنير أن هذا قال لغلامه: اصنع لي طعامًا لخمسة فكانت نيته في الأصالة التحديد: ولهذا لم يأذن الشارع للسادس حتى لو أذن له، وقد عرف أن التحديد (بحد) (^٥) ينافي البركة (^٦)، والاسترسال في فعله أبو طلحة يلائم البركة، والتحديد\n_________\n(^١) سيأتي برقم (٥٣٩٢) كتاب: الأطعمة، باب: طعام الواحد يكفي الاثنين، ورواه مسلم (٢٠٥٨) كتاب: الأشربه، باب: فضيلة المواساة في الطعام القليل. من حديث أبي هريرة.\n(^٢) سلف برقم (٦٠٢) كتاب: مواقيت الصلاة، باب: السمر مع الضيف والأهل، ورواه مسلم (٢٠٥٧). من حديث عبد الرحمن بن أبي بكر.\n(^٣) \"المفهم\" ٥/ ٣٠٢ - ٣٠٣.\n(^٤) سيأتي برقم (٥٤٣٤).\n(^٥) ساقطة من (م).\n(^٦) في هامش (م): التحديد يمنع البركة.","vol":"14","page":155},{"text":"في الطعام حال التكلف (^١)، أو علم أن أبا طلحة لا يكره ذلك، أو نقول: إنما أطعم هؤلاء من بركته لا من طعام أبي طلحة، أو نقول: إنه لما أرسله إليه لم يبق له فيه حق، والذي دعا إلى منزله في العرف إذا بقي شيء يكون لصاحب المنزل؛ فلذلك استأذنه.\nوفيه: إخبار الغلام الوجه في يصنع له.\nوفيه: نظرهم إلى وجه رسول الله - ﷺ -؛ ليعرفوا ما فيه من جزع أو سرور أو غيره؛ لقوله: (قد عرفت في وجهه الجوع).\nوفيه: أنه - ﵇ - كان يجوع أحيانًا ليعظم أجره، ويطعم أحيانًا.\nوفيه: صنيعهم الطعام لرسول الله - ﷺ -، وإجابته إليه، ومضيه بمن دعي معه لما فيه من النفع للفريقين والأجر، ولأنه كان يأمر بإجابة دعوة المسلم.\nوفيه: استئذانه له من غير عزيمة.\nوفيه: استخباره من الذين معه، ولعله عذره لما يخشى من ألم جوعه.\n_________\n(^١) \"المتواري\" ص ٣٨٠ - ٣٨١. وفيه: حال المتكلف.","vol":"14","page":156},{"text":"<span data-type='title' id=toc-1539>٢٢ - باب مَا يَمْحَقُ الكَذِبُ وَالكِتْمَانُ فِي البَيْعِ</span>\n٢٠٨٢ - حَدَّثَنَا بَدَلُ بْنُ المُحَبَّرِ حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ أَبَا الخَلِيلِ يُحَدِّثُ عَنْ عَبْدِ اللهِ بْنِ الحَارِثِ، عَنْ حَكِيمِ بْنِ حِزَامٍ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا -أَوْ قَالَ: حَتَّى يَتَفَرَّقَا- فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَتَمَا وَكَذَبَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا\". [انظر: ٢٠٧٩ - مسلم: ١٥٣٢ - فتح: ٤/ ٣١٢]\nذكر فيه حديث حكيم بن حزام السالف قريبًا (^١).\nوأبو الخليل فيه هو ابن أبي مريم. قال مسلم: ولد حكيم في جوف الكعبة، وعاش مائة وعشرين سنة.\nوقوله: \"فَإِنْ صَدَقَا وَبَينَا\" أي: في بيعهما. والمحق: الذهاب. وسيكون لنا عودة إليه في باب: كم يجوز الخيار.\nوفيه: حرمة الكذب والكتمان في البيع من العيوب وهو لائح.\n_________\n(^١) برقم (٢٠٧٩).","vol":"14","page":157},{"text":"<span data-type='title' id=toc-1540>٢٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ (٣٠)﴾ [آل عمران: ١٣٠]\n٢٠٨٣ </span>- حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا سَعِيدٌ المَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيَأْتِيَنَّ عَلَى النَّاسِ زَمَانٌ لَا يُبَالِي المَرْءُ بِمَا أَخَذَ المَالَ، أَمِنْ حَلَالٍ أَمْ مِنْ حَرَامٍ\". [انظر: ٢٠٥٩ - فتح: ٤/ ٣١٣]\nذكر فيه حديث أبي هريرة، السالف في باب: من لم يبال من حيث كسب المال (^١).\nومعنى ﴿أَضعَاف مُضَاعَفَة﴾: أن يقول عند حلول الأجل: إما أن تعطي وإما أن تربي. فإن لم يعطه ضاعف عليه، ثم يفعل ذلك عند حلول أجله من بعد، فيضاعف بذلك.\nووجه حديث أبي هريرة هنا: أن الربا محرم بالقرآن، متوعد عليه، فمن لم يبال عن الحرام من أين أخذه لم يبال عن الربا؛ لأنه نوع من الحرام.\n_________\n(^١) سلف برقم (٢٠٥٩).","vol":"14","page":158},{"text":"<span data-type='title' id=toc-1541>٢٤ - باب آكِلِ الرِّبَا وَشَاهِدِهِ وَكَاتِبِهِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ المَسِّ﴾. الآية [البقرة: ٢٧٥].\n\n٢٠٨٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: لَمَّا نَزَلَتْ آخِرُ البَقَرَةِ قَرَأَهُنَّ النَّبِيُّ - ﷺ - عَلَيْهِمْ فِي المَسْجِدِ، ثُمَّ حَرَّمَ التِّجَارَةَ فِي الخَمْرِ. [انظر: ٤٥٩ - مسلم: ١٥٨٠ - فتح: ٤/ ٣١٣]\n\n٢٠٨٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي، فَأَخْرَجَانِي إِلَى أَرْضٍ مُقَدَّسَةٍ، فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى نَهَرٍ مِنْ دَمٍ فِيهِ رَجُلٌ قَائِمٌ، وَعَلَى وَسَطِ النَّهْرِ رَجُلٌ بَيْنَ يَدَيْهِ حِجَارَةٌ، فَأَقْبَلَ الرَّجُلُ الذِي فِي النَّهَرِ، فَإِذَا أَرَادَ الرَّجُلُ أَنْ يَخْرُجَ رَمَى الرَّجُلُ بِحَجَرٍ فِي فِيهِ فَرَدَّهُ حَيْثُ كَانَ، فَجَعَلَ كُلَّمَا جَاءَ لِيَخْرُجَ رَمَى فِي فِيهِ بِحَجَرٍ، فَيَرْجِعُ كَمَا كَانَ، فَقُلْتُ: مَا هَذَا؟ فَقَالَ: الذِي رَأَيْتَهُ فِي النَّهَرِ آكِلُ الرِّبَا\". [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح: ٤/ ٣١٣]\nذكر فيه حديث عائشة: لَمَّا نَزَلَتْ آخِرُ البَقَرَةِ قَرَأَهُن رسول الله - ﷺ - عَلَيْهِمْ فِي المَسْجِدِ، ثُم حَرَّمَ التجَارَةَ فِي الخَمْرِ.\nوحديث سَمُرَةَ بْنِ جُنْدُبٍ: قَالَ النَّبِيُّ - ﷺ -: \"رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أتَيَانِي، فَأَخْرَجَانِي إِلَى أَرْضٍ مُقَدَّسَةٍ، فَانْطَلَقْنَا حَتَّى أَتَيْنَا عَلَى نَهَر مِنْ دَمٍ فِيهِ رَجُلٌ قَائِمٌ، وَعَلَى وَسَطِ النَّهْرِ رَجُلٌ بَيْنَ يَدَيْهِ حِجَارَةٌ، فُأَقْبَلَ الرَّجُلُ الذِي فِي النَّهَرِ، فَإذَا أَرَادَ أَنْ يَخْرُجَ رَمَى الرَجُلُ بِحَجَرٍ فِي فِيهِ\nفَرَدَّهُ حَيْثُ كَانَ، فَجَعَلَ كُلَّمَا جَاءَ لِيَخْرُجَ … \" الحديث.\nثم فسره بأنه أكل الربا.","vol":"14","page":159},{"text":"هذِه الترجمة شمل فيها. حديث ابن مسعود: لعن رسول الله - ﷺ - آكل الربا وموكله.\nقال أحد رواته: قلت: وكاتبه وشاهديه؟ فقال: إنما نحدث بما سمعناه (^١).\nوعن جابر: لعن رسول الله - ﷺ - آكل الربا وموكله وكاتبه وشاهديه، وقال: \"هم سواء\" وهما من أفراد مسلم (^٢). وحديث سمرة سلف قطعة منه في الصلاة في باب: عقد الشيطان على قافية الرأس (^٣)، وآخر الجنائز مطولًا (^٤)، ويأتي في التعبير إن شاء الله تعالى (^٥). وحديث عائشة سلف في الصلاة (^٦).\nومعنى ﴿يَأكُلُونَ﴾ في الآية: يأخذون، عبر به عن الأخذ؛ لأنه الأغلب.\nوالربا: الزيادة، وفي معناه: كل قرض جر منفعة، ويكتب بالواو والياء والألف، وبالميم بدل الباء مع المد، والربية بالضم والتخفيف لغة فيه.\n﴿لَا يَقُومُونَ﴾ أي: من قبورهم، وهو يوم القيامة.\n﴿يَتَخَبَّطُهُ﴾ يخفقه الشيطان ﴿مِنَ الْمَسِّ﴾ وهو الجنون، وذلك لغلبة السوداء، فنسب إلى الشيطان تشبيهًا بما يفعله من إغوائه به، أو هو فعل الشيطان؛ لجوازه عقلًا، وهو ظاهر الآية. وعلامة آكل الربا يوم القيامة\n_________\n(^١) رواه مسلم (١٥٩٧) كتاب: المساقاة، باب: لعن آكل الربا ومؤكله.\n(^٢) رواه مسلم (١٥٩٨)، وانظر: \"الجمع بين الصحيحين\" ٢/ ٤١٠ (١٧٠٩).\n(^٣) سلف برقم (١١٤٣).\n(^٤) سلف برقم (١٣٨٦).\n(^٥) سيأتي برقم (٤٠٤٧) باب: تعبير الرؤيا بعد صلاة الصبح.\n(^٦) سلف برقم (٤٥٩) باب: تحريم تجارة الخمر في المسجد.","vol":"14","page":160},{"text":"أن الناس يخرجون من قبورهم سراعًا إلا أكلة الربا فإنهم يقومون ويسقطون، ويريدون السرعة فلا يقدرون.\nوقوله في حديث سمرة: \"فأخرجاني إلى أرض مقدسة\" أي: مطهرٍ، وهي دمشق وفلسطين. وترجم على الشاهد والكاتب، ولم يذكر فيه حديثًا، وقد ذكرته لك، وكأنه لما أعان على أكل الربا بشهادته وكتابته وكان سببًا فيه معينًا عليه؛ فلذلك ألحق به في اللعن، كما ستعلمه.\nوروى الجوزي من حديث أبان عن أنس مرفوعًا: \"يأتي آكل الربا يوم القيامة مخبلًا يجر شقه\" ثم قرأ الآية (^١). قلت: لأن الربا ثقله يعجز عن الإيفاض، والفرق بين البيع (والربا) (^٢) بزيادات؛ لأنه في البيع أخذ عوضًا عن ماله، وهو في الربا أخذ من غير مقابل، والإمهال ليس مالًا. حتى يجعل عوضًا.\nقال ابن النقيب: والصحيح أن الآية من العموم في خصَّ من المجمل، ثم جمهور العلماء على أن عقد الربا مفسوخ. وقال أبو حنيفة: هو فاسد، إذا أزيل عنه ما يفسده انقلب صحيحًا. وأكل الربا محرم بنص القرآن -كما سلف- وهو من الكبائر المتوعد عليها بمحاربة الله ورسوله، وبما ذكره في الحديث.\nقال الماوردي: أجمع المسلمون على تحريمه وعلى أنه من الكبائر، وقيل: إنه كان محرمًا في جميع الشرائع (^٣).\n_________\n(^١) ذكره الحافظ المنذري في \"الترغيب والترهيب\" ٣/ ٨ وعزاه للطبراني والأصبهاني، وقال الألباني في \"ضعيف الترغيب والترهيب\" (١١٦٦): موضوع.\n(^٢) من (م).\n(^٣) \"الحاوي\" ٥/ ٧٤.","vol":"14","page":161},{"text":"<span data-type='title' id=toc-1542>٢٥ - باب مُوكِلِ الرِّبَا</span>\nلِقَوْلِهِ -﷿-: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِىَ مِنَ الرِّبَا﴾ إلى قوله: ﴿وَهُمْ لَا يُظْلَمُونَ﴾ [البقرة: ٢٧٨ - ٢٨١] قَالَ ابْنُ عَبَّاسٍ: هَذِهِ آخِرُ آيَةٍ نَزَلَتْ عَلَى النَّبِيِّ - ﷺ -؟. [٤٥٤٤]\n\n٢٠٨٦ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ قَالَ: رَأَيْتُ أَبِي اشْتَرَى عَبْدًا حَجَّامًا، فَسَأَلْتُهُ فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ ثَمَنِ الكَلْبِ، وَثَمَنِ الدَّمِ، وَنَهَى عَنِ الوَاشِمَةِ وَالمَوْشُومَةِ، وَآكِلِ الرِّبَا، وَمُوكِلِهِ، وَلَعَنَ المُصَوِّرَ. [٢٢٣٨، ٥٣٤٧، ٥٩٤٥، ٥٩٦٢ - فتح: ٤/ ٣١٤]\nثم ساق من حديث عَوْنِ بْنِ أَبِي جُحَيْفَةَ قَالَ: رَأَيْتُ أَبِي اشْتَرى عَبْدًا حَجَّامًا، فَسَأَلْتُهُ، فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ ثَمَنِ الكَلْبِ، وَثَمَنِ الدَّمِ، وَنَهَى عَنِ الوَاشِمَةِ وَالمَوْشُومَةِ، وَآكِلِ الرِّبَا وَمُوكِلِهِ، وَلَعَنَ المُصَوِّرَ.\nالشرح: أما الآية: فنزلت في بقية من الربا في حق جماعة من الصحابة، والآية مدنية، ويدل على تاريخها حديث عائشة السالف في الباب قبله (^١)، وحرمت الخمر في شهر ربيع الأول سنة أربع.\n﴿إن كنُتُم مُؤْمِنِينَ﴾ على ظاهره، أو من كان، فهذا حكمه، ﴿فَأْذَنُوا﴾ أي: أيقنوا، أو: فأعلموا غيركم أنكم على حربهم، ﴿لَا تَظْلِمُونَ﴾: لا تأخذون زيادة على رأس المال (^٢) ﴿وَلَا تُظْلَمُونَ﴾ بنقص رأس المال ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ﴾: في مصحف عثمان: ذا عسرة:\n_________\n(^١) سلف برقم (٢٠٨٤).\n(^٢) ورد في هامش (م): وقيل: معنى ﴿لَا تَظْلِمُونَ﴾: بحبس رأس المال، فإن الجاهلية كانوا يحبسون ويقولون: زيدوا في الأجل ونزيدكم في المال إذا لم يقدروا على القضاء به.","vol":"14","page":162},{"text":"نزلت في الربا وأعم، ﴿فَنَظِرَةٌ﴾: أي: تأخير، فينظر في دين الربا، أو مطلقًا، أو الإنظار، في دين الربا نصًا، وفي غيره قياسًا، ﴿مَيْسَرَةٍ﴾: يسار، وقيل: الموت، ﴿وَأَن تَصَدَّقُوا﴾ على المعسر بالإبراء خير من الإنظار ﴿إِلَى اللَّهِ﴾ إلى جزائه أو ملكه، ﴿مَا كَسَبَتْ﴾ من الأعمال أو الثواب والعقاب، ﴿لَا يُظلَمُونَ﴾ بنقص ما يستحقونه من الثواب، ولا بزيادة على ما يستحق به من العقاب. وما ذكره البخاري\nعن ابن عباس أسنده في تفسيره من طريق الشعبي عنه (^١).\nوقال ابن جريج: مكث رسول الله - ﷺ - بعدها سبع ليال (^٢).\nوقال ابن عباس: أحدًا وثمانين يومًا (^٣).\nواعترض الداودي فقال: إما أن يكون وهم من بعض الرواة أو اختلافًا من القول، وقد قيل: إن آخر آية نزلت: ﴿وَاتَّقُوا يَومًا تُرجَعُونَ فِيهِ إِلَى اللهِ﴾ [البقرة: ٢٨١] والوهم؛ لقربها منها، وقيل: آخر آية نزلت: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ﴾ [التوبة: ١٢٨] من آخر سورة براءة، وفي البخاري بعد هذا؛ آخر سورة نزلت براءة، وآخر اية نزلت خاتمة النساء: ﴿يستَفْتُونَكَ﴾ (^٤) الآية [النساء: ١٧٦].\n_________\n(^١) سيأتي برقم (٤٥٤٤).\n(^٢) رواه ابن جرير في \"تفسيره\" ٣/ ١١٥ (٦٣١٢).\n(^٣) رواه البيهقي في \"دلائله\" ٧/ ١٣٧، وعزاه في \"الدر المنثور\" ١/ ٦٥٣ للفريابي وعبد بن حميد وابن المنذر والبيهقي في \"الدلائل\".\n(^٤) سيأتي برقم (٦٣٦٤) كتاب: المغازي، باب: حج أبي بكر بالناس في سنة تسع، (٤٦٥٤) كتاب: التفسير، باب: قوله: براءة من الله ورسوله. من حديث البراء بن عازب.","vol":"14","page":163},{"text":"وقال أبي بن كعب: آخر اية نزل ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ (^١) [التوبة: ١٢٨]. وقيل: إن قوله تعالى ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ [البقرة: ٢٨١] أنها نزلت يوم النحر بمنى في حجة الوداع.\nوحديث أبي جحيفة من أفراده، وذكره في باب: ثمن الكلب وغيره (^٢)، وفي بعض طرقه زيادة: (كسب الأمة) (^٣) وفي أخرى: (وكسب البغي) (^٤)، وتفرد منه بلعن المصور أيضًا (^٥).\n_________\n(^١) رواه عبد الله بن أحمد في \"زوائد المسند\" ٥/ ١١٧، وإسحاق بن راهويه كما في \"إتحاف الخيرة المهرة\" ٦/ ٢١٧ (٥٧٢٤) وكما في \"المطالب العالية\" ١٤/ ٦٨١ (٣٦١٧).\nوقال الحافظ عقبه: هذا إسناد حسن.\nوالطبري في \"تفسيره\" ٦/ ٥٢٤ (١٧٥٢٩ - ١٧٥٣٠)، والشاشي في \"مسنده\" ٣/ ٣١٠ - ٣١٢ (١٤١٤، ١٤١٦)، والطبراني ١/ ١٩٩ (٥٣٣)، والحاكم في \"المستدرك\" ٢/ ٣٣٨ وقال: حديث صحيح على شرط الشيخين ولم يخرجاه- والبيهقي في \"الدلائل\" ٧/ ١٣٩، والخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ٣٤٥ جميعًا من طريق يوسف بن مهران عن ابن عباس، عن أبي بن كعب، وقال الهيثمي في \"المجمع\" ٧/ ٣٦: فيه: علي بن زيد بن جدعان، وهو ثقة سيِّئ الحفظ، وبقية رجاله ثقات.\nورواه أحمد بن منيع في \"مسنده\" كما في \"إتحاف الخيرة المهرة\" ٦/ ٢١٨ (٥٧٢٤) وكما في \"المطالب العالية\" ١٤/ ٦٨٤ (٣٦١٦) عن طريق منصور عن الحسن، عن أبي بن كعب. والحسن لم يسمع من أبي بن كعب، قال الحافظ في \"تهذيب التهذيب\" في ترجمة الحسن البصري ١/ ٣٨٨: روى عن أبي بن كعب وسعد بن عبادة وعمر بن الخطاب، ولم يدركهم. قلت: فروايته عن أبي منقطعة ضعيفة. والله أعلم.\n(^٢) سيأتي برقم (٢٢٣٧) كتاب: البيوع.\n(^٣) سيأتي برقم (٢٢٣٨).\n(^٤) سيأتي برقم (٥٣٤٧).\n(^٥) سيأتي برقم (٢٠٨٦).","vol":"14","page":164},{"text":"وإذا تقرر ذلك:\nفقد سوى النبي - ﷺ - بين بين موكل الربا وآكله في النهي: تعظيمًا لإثمه، سوى بين الراشي والمرتشي في الإثم (^١).\n_________\n(^١) روى أبو داود (٣٥٨٠) كتاب: الأقضية، باب: في كراهية الرشوة، من حديث عبد الله بن عمرو قال: لعن رسول الله - ﷺ - الراشي والمرتشي.\nوكذا رواه الترمذي (١٣٣٧) كتاب: الأحكام، باب: ما جاء في الراشي والمرتشي في الحكم، وقال: حديث حسن صحيح، وابن ماجه (٢٣١٣) كتاب: الأحكام، باب: التغليظ في الحيف والرشوة، وأحمد ٢/ ١٦٤، وعبد الرزاق ٨/ ١٤٨ (١٤٦٦٩) كتاب: البيوع، باب: الهدية للأمراء والذي يشفع عنده، والطيالسي ٤/ ٣٤ (٢٣٩٠)، وابن الجارود ٢/ ١٧١ (٥٨٦)، ووكيع في \"أخبار القضاة\" ١/ ٤٦، وابن حبان ١١/ ٤٦٨ (٥٠٧٧) كتاب: القضاء، باب: الرشوة، والحاكم ٤/ ١٠٢ - ١٠٣ - وقال: صحيح الإسناد ولم يخرجاه، والبيهقي في \"سننه\" ١٠/ ١٣٨ - ١٣٩، والبغوي في \"شرح السنة\" ١٠/ ٨٧ - ٨٨ (٢٤٩٣)، وصححه ابن القطان في \"بيان الوهم والإيهام\" ٣/ ٤٨، والمصنف في \"خلاصة البدر\" ٢/ ٥٣، والدارقطني في \"العلل\" ٤/ ١٨٩، والألباني في \"صحيح الترغيب\" (٢٢١١).\nوفي الباب عن ثوبان وأبي هريرة وأم سلمة وابن عمر وعبد الرحمن بن عوف وعائشة.\nفأما حديث ثوبان فرواه أحمد ٥/ ١٧٩، والبزار كما في \"كشف الأستار\" (١٣٥٣)، والروياني ١/ ٤١٨ - ٤١٩ (٦٣٩)، والحاكم ٤/ ١٠٣، والبيهقي في \"شعب الإيمان\" ٤/ ٣٩٠ (٥٥٠٣)، والمزي في \"تهذيب الكمال\" ٣٣/ ٢٨٥، بلفظ: لعن رسول الله - ﷺ - الراشي والمرتشي والرائش.\nقال البزار: قوله: الرائش، لا نعلمها إلا من هذا الطريق، وإنما يرويه ليث بن أبي سليم.\nقال الهيثمي في \"المجمع\" ٤/ ١٩٨: فيه أبو الخطاب وهو مجهول، وقال الألباني في \"الضعيفة\" (١٢٣٥): منكر.\nوحديث أبي هريرة رواه الترمذي (١٣٣٦)، وأحمد ٢/ ٣٨٧، ووكيع في \"أخبار القضاة\" ١/ ٤٧، وابن الجارود ٢/ ١٧٠ - ١٧١ (٥٨٥)، وابن حبان ١١/ ٤٦٧ =","vol":"14","page":165},{"text":"وموكل الربا: هو معطيه، وآكله: في يأخذه. وأمر الله تعالى عباده بتركه والتوبة منه بقوله: ﴿اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ [البقرة: ٢٧٨]، وتوعد تعالى من لم يتب منه بمحاربة الله ورسوله، وليس في جميع المعاصي ما عقوبتها محاربة الله ورسوله غير الربا، فحق\n_________\n= (٥٠٧٦)، وابن عدي في \"الكامل\" ٦/ ٧٨ - ٧٩ في ترجمة عمر بن أبي سلمة بن عبد الرحمن بن عون (١٢٠٩)، والحاكم ٤/ ١٠٣، والخطيب في \"تاريخ بغداد\" ١١/ ٢٥٤، وعبد الكريم القزويني في \"التدوين في أخبار قزوين\" (٢/ ٤٩٦) بلفظ: لعن رسول الله - ﷺ - الراشي والمرتشي في الحكم. والحديث حسنه الألباني في \"غاية المرام\" (٤٥٧).\nوحديث أم سلمة رواه الطبراني ٢٣ (٩٥١) قال رسول الله - ﷺ -: \"لعن الله الراشي والمرتشي في الحكم\"، وقال الهيثمي في \"المجمع\" ٤/ ١٩٩: رجاله ثقات، وقال المنذري في \"الترغيب والترهيب\": إسناده جيد، وخالفه الألباني فضعفه في \"ضعيف الترغيب والترهيب\" (١٣٤٥).\nوحديث ابن عمر رواه وكيع في \"أخبار القضاة\" ١/ ٤٦، وابن عدي في \"الكامل\" ٧/ ٨٨ في ترجمة عصمة بن محمد بن فضالة (١٥٣٥) بلفظ: لعن رسول الله - ﷺ - الراشي والمرتشي والماشي في الرشوة، وقال العجلوني في \"كشف الخفاء\" (٢٠٤٨): رواه أحمد بن منيع عن ابن عمر وسنده حسن.\nوحديث عبد الرحمن بن عوف رواه البزار كما في \"كشف الأستار\" (١٣٥٥)، ووكيع في \"أخبار القضاة\" ١/ ٤٧. بلفظ: \"الراشي والمرتشي في النار\". وقال الهيثمي في \"المجمع\" ٤/ ١٩٩: فيه من لم أعرفه.\nوحديث عائشة رواه البزار كما في \"كشف الأستار\" (١٣٥٤)، ووكيع في \"أخبار القضاة\" ١/ ٤٦، وأبو يعلى ٨/ ٧٤ (٤٦٠١)، ٨/ ٣٦٠ (٤٩٤٧) بلفظ: لعن رسول الله - ﷺ - الراشي والمرتشي، وفي بعض الروايات بزيادة: في الحكم. وقال البزار: لا نعلمه عن عائشة إلا من هذا الوجه، تفرد به إسحاق وهو لين الحديث، وقد حدث عنه ابن المبارك وغيره.\nوقال الهيثمي ٤/ ١٩٩: فيه إسحاق بن يحيى بن طلحة، وهو متروك. وانظر: \"الإرواء\" (٢٦٢١).","vol":"14","page":166},{"text":"على كل مؤمن أن يجتنبه ولا يتعرض لما لا طاقة له به من المحاربة المذكورة، ألا ترى فهم عائشة هذا المعنى حين قالت للمرأة التي قالت لها: بعت من زيد بن أرقم جارية إلى العطاء بثمانمائة درهم، ثم ابتعتها بستمائة درهم. فقالت لها عائشة: بئس ما شريت، أبلغي زيدًا أنه قد أبطل جهاده مع رسول الله - ﷺ - إن لم يتب (^١). ولم تقل\n_________\n(^١) رواه أحمد في \"مسنده\" كما في \"نصب الراية\" ٤/ ١٦، وكما في \"الدراية\" ٢/ ١٥١ من طريق شعبة، عن أبي إسحاق السبيعي، عن امرأته أنها دخلت على عائشة هي وأم ولد زيد بن أرقم فقالت أم ولد زيد لعائشة: إني بعت من زيد … الحديث.\nورواه عبد الرزاق في \"المصنف\" ٨/ ١٨٤ (١٤٨١٢) من طريق معمر والثوري، عن أبي إسحاق، عن امرأته أنها دخلت على عائشة في نسوة، فسألتها امرأة فقالت: يا أم المؤمنين كانت لي جارية، فبعتها من زيد بن أرقم … الحديث.\nورواه أيضًا عبد الرزاق ٨/ ١٨٥ (١٤٨١٣) من طريق الثوري، عن أبي إسحاق، عن امرأته قالت: سمعت امرأة أبي السفر تقول سألت عائشة فقلت: بعت زيد بن أرقم جارية … الحديث، ورواه البغوي في \"مسند ابن الجعد\" (٤٥١) كرواية أحمد السالفة سندًا ومتنًا، وابن أبي حاتم في \"تفسيره\" ٢/ ٥٤٥ - ٥٤٦ (٢٨٩٧) من طريق ابن وهب عن جرير بن حازم، عن أبي إسحاق، عن امرأته -أم يونس العالية بنت أيفع- أن عائشة زوج النبي - ﷺ - قالت لها أم محبة -أم ولد لزيد بن أرقم … الحديث، والدارقطني ٣/ ٥٢ من طريق معمر عن أبي إسحاق، عن امرأته أنها دخلت عائشة فدخلت معها أم ولد زيد بن أرقم، وامرأة أخرى، فقالت أم ولد زيد … الحديث، والبيهقي في \"سننه\" ٥/ ٣٣٠ - ٣٣١ من ثلاث طرق:\nالأول: من طريق أحمد والبغوي.\nالثاني: من طريق أبي الأحوص عن أبي إسحاق، عن العالية قالت: كنت قاعدة عند عائشة فأتتها أم محبة فقالت لها … الحديث.\nالثالث: من طريق عبد الرزاق الثاني وذكر فيه أيضًا؛ امرأة أبي السفر.\nورواه ابن سعد في \"الطبقات\" ٨/ ٤٨٧ من طريق يونس بن أبي إسحاق السبيعي عن أمه العالية بنت أيفع أنها حجت مع أم محبة فدخلتا على عائشة … الحديث مختصرًا وبنحوه رواه ابن الجوزي في \"التحقيق\" ٢/ ١٨٤ (١٤٥٤) مطولًا، ووقع =","vol":"14","page":167},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= فيه أم مجية بدل أم محبة، وهو تصحيف بيَّن.\nقلت: اختلف في هذا الحديث فبعضهم أبهم اسم السائلة لعائشة، والبعض سماها أم محبة، والبعض ميزها بأنها امرأة أبي السفر.\nوأبو السفر هو: سعيد بن يحمد ويقال: ابن أحمد الهمداني الثوري الكوفي روى عنه سفيان الثوري، وشعبة بن الحجاج وجماعة انظر ترجمته في: \"ثقات ابن حبان\" ٧/ ٢٥، و\"تهذيب الكمال\" ١٥/ ٤١.\nقال البيهقي: قال الشافعي: فقيل له: أيثبت هذا الحديث عن عائشة؟ فقال: أبو إسحاق رواه عن امرأته، قيل: فتعرف امرأته بشيء يثبت من حديثها؛ فما علمته قال شيئًا، وجملة هذا أنا لا نثبت مثله على عائشة، وزيد بن أرقم لا يبيع إلا ما يراه حلالًا، ولا يبتاع إلا مثله اهـ. \"معرفة السنن والآثار\" ٨/ ١٣٦.\nوأورد ابن حزم الحديث في \"المحلى\" ٧/ ٢٩ وقال: خبر لا يصح، وقال في موضع آخر ٩/ ٤٩ - ٥٠: هذا الخبر فاسد جدًا من وجوه: الأول: أن امرأة أبي إسحاق مجهولة الحال لم يرو عنها أحد غير زوجها وولدها يونس، على أن يونس قد ضعفه شعبة بأقبح تضعيف، وضعفه يحيى القطان وابن حنبل.\nالثاني: قد صح أنه مدّلَّس، وأن امرأة أبي إسحاق لم تسمعه من عائشة؛ وذلك أنه لم يذكر عنها زوجها ولا ابنها أنها سمعت سؤال المرأة لعائشة ولا جواب عائشة لها، إنما في حديثها: دخلت على عائشة أنا وأم ولد لزيد فسألتها أم ولد زيد، وهذا يمكن أبي يكون ذلك السؤال في ذلك المجلس ويمكن أن يكون في غيره- ثم ساق بسنده حديث الثوري، عن أبي إسحاق، عن امرأة قالت: سمعت امرأة أبي السفر الحديث، ثم قال: فبين سفيان الدفينة التي في هذا الحديث وأنها لم تسمعه امرأة أبي إسحاق من أم المؤمنين، وإنما روته عن امرأة أبي السفر، وهي في الجهالة أشد وأقوى من امرأة أبي إسحاق، فصارت مجهوله عن أشد منها جهالة ونكرة، فبطل جملة، ولله تعالى الحمد، وليس بين يونس وسفيان نسبة في الثقة فالرواية ما روى سفيان.\nالثالث: من البرهان الواضح على كذب هذا الخبر ووضعه، وأنه لا يمكن أن يكون حقًا أصلًا ما فيه مما نسب إلى عائشة من أنها قالت: أبلغي زيد بن أرقم أنه قد أبطل جهاده مع رسول الله - ﷺ - إن لم يتب، وزيد لم يفته مع رسول الله - ﷺ - =","vol":"14","page":168},{"text":"لها: إنه أبطل صلاته ولا صيامه ولا حجه، فمعنى ذلك -والله أعلم- أن من جاهد في سبيل الله فقد حارب محاربة الله، ومن أربا فقد أبطل حربه عن الله، فكانت عقوبته من جنس (ذنبه) (^١).\n_________\n= إلا غزوتان بدر وأحد، وشهد بيعة الرضوان ونزل فيه القرآن، وشهد الله له بالجنة على لسان رسوله أن لا يدخل النار أحد بايع تحت الشجرة، فوالله ما يبطل هذا كله ذنب من الذنوب غير الردة، وقد أعاذه الله منها برضاه عنه، وأعاذ عائشة من أن تقول هذا الباطل.\nالرابع: يوضح كذب هذا الخبر أيضًا أنه لو صح أن زيدًا أتى أعظم الذنوب من الربا المصرح، وهو لا يدري أنه حرام لكان مأجورًا في ذلك أجرًا واحدًا غير آثم، فكيف بعائشة إبطال جهاد زيد بن أرقم في شيء عمله مجتهدًا لا نص في العالم يوجد بخلافه لا صحيح ولا من طريق واهية، هذا والله الكذب المحض المقطوع به، فليتب إلى الله تعالى من ينسبه إلى عائشة، فهذِه براهين أربعة في بطلان هذا الخبر وأنه خرافة مكذوبة اهـ. بتصرف.\nقلت: في بعض ما قاله ابن حزم نظر:\nقال ابن سعد في \"طبقاته\" ٨/ ٤٨٧: العالية بنت أيفع امرأة أبي إسحاق، دخلت على عائشة وسألتها وسمعت منها.\nقال ابن الجوزي في \"التحقيق\" ٢/ ٨٤: قالوا: العالية امرأة مجهولة فلا يقبل خبرها. قلنا بل هي امرأة جليلة القدر معروفة. اهـ.\nقال الزيلعي: قال في \"التنقيح\": هذا إسناد جيد، وإن كان الشافعي قال: لا يثبت مثله عن عائشة، وكذلك الدارقطني قال في العالية: هي مجهولة لا يحتج بها، فيه نظر، فقد خالفه غيره، ولولا أن عند أم المؤمنين علمًا من رسول الله - ﷺ - أن هذا محرم لم تستجز أن تقول مثل هذا الكلام بالاجتهاد. اهـ. \"نصب الراية\" ٤/ ١٦.\nوأورد ابن كثير في \"تفسيره\" ٢/ ٤٨٦ حديث ابن أبي حاتم وقال: هذا الأثر مشهور. وقال ابن التركماني: العالية معروفة، روى عنها زوجها وابنها، وهما إمامان اهـ. \"الجوهر النقي\" ٥/ ٣٣١.\n(^١) ورد بهامش الأصل ما نصه: أو يكون من أربى فقد حارب الله، ولا يكون الشخص محاربا لله وفي الله.","vol":"14","page":169},{"text":"وهذِه الأشياء المنهي عنها في الحديث مختلفة الأحكام، فمنها ما هو على سبيل التنزه ككسب الحجام، ومنها ما هو على سبيل التحريم كثمن الكلب عندنا (^١)، وكره عند المالكية (^٢) للضعة والسقوط في حقه، ومنها حرام بين كالربا. وأما اشتراء أبي جحيفة الحجام، ثم قال: (نهى رسول الله - ﷺ - عن ثمن الدم (بمحجمه) (^٣). وتخلص من إعطاء الحجام أجرة حجامته؛ خشية أن يواقع نهي رسول الله - ﷺ - عن ثمن الدم على ما تأوله في الحديث، وقد جاء هذا مبينًا في باب ثمن الكلب بعد هذا، قال عون بن أبي جحيفة: رأيت أبي اشترى (عبدًا) (^٤) حجامًا، فأمر بمحاجمه فكسرت، فسألت عن ذلك، فقال: نهى رسول الله - ﷺ - عن ثمن الدم (^٥). وإنما فعل ذلك على سبيل التورع والتنزه، وسيأتي القول في كسب الحجام بعد هذا.\nوقد اختلف العلماء في بيع الكلب، فقال الشافعي: لا يجوز بيعها، كلها سواء كان كلب صيد أو حرث أو ماشية أو غير ذلك، ولا قيمة فيها (^٦)، وهو قول أحمد وحماد والحسن (^٧).\nواختلفت الرواية عن مالك في بيعه، فقال في \"الموطأ\": أكره بيع الكلب الضاري وغيره؛ لنهيه - ﷺ - عن ثمن الكلب (^٨).\n_________\n(^١) انظر \"الحاوي\" ٥/ ٣٧٥.\n(^٢) انظر \"المنتقى\" ٥/ ٢٨.\n(^٣) ساقطة من (م)\n(^٤) من (م).\n(^٥) سيأتي برقم (٢٢٣٨).\n(^٦) \"الأم\" ٣/ ٩.\n(^٧) انظر \"المغني\" ٦/ ٣٥٢.\n(^٨) \"الموطأ\" ص ٤٠٧.","vol":"14","page":170},{"text":"وروى نافع عن مالك أنه كان يأمر ببيع الكلب الضاري في الميراث والدين والمغانم، وكان يكره بيعه الرجل ابتداءً، وقال نافع: وإنما نهى رسول الله - ﷺ - عن ثمن العقور.\nوقال ابن القاسم: لا بأس بشراء كلاب الصيد، ولا يعجبني بيعها.\nوكان ابن كنانة وسحنون يجيزان بيع كلاب الصيد والحرث والماشية.\nقال سحنون: ويحج بثمنها. وهو قول الكوفيين. وقال مالك: إن قتل كلب الدار فلا شيء فيه، إلا أن يسرح مع الماشية (^١).\nوفي \"مختصر ابن الحاجب\": وفي كلب الصيد قولان (^٢). وقال أبو عبد الملك: يجوز في القسم والمواريث دون غيرها. وعن أبي حنيفة: من قتل كلبًا لرجل ليس بكلب صيد ولا ماشية فعليه قيمته،\nوكذلك السباع كلها. وقال الأوزاعي: الكلب لا يباع في مقاسم المسلمين، هو لمن أخذه.\nحجة الشافعي حديث الباب، فإن النهي فيه عام.\nحجة المخالف أن الله تعالى لما أباح لنا في علمناه أفاد لنا ذلك إباحة التصرف فيها بالإمساك والبيع وغير ذلك، وما قالوه هو عين النزاع.\nقالوا\": و﴿مَا﴾ في الآية بمعنى: في، التقدير: في أحل لكم من الطيبات والذي علمتم من الجوارح مكلبين، وهذا قول جماعة من السلف. وروي عن جابر: أنه جعل القيمة في كلاب الصيد (^٣)، وعن عطاء مثله، وقال: لا بأس بثمن الكلب السلوقي. وعن النخعي مثله (^٤).\n_________\n(^١) انظر: \"المنتقى\" ٥/ ٢٨.\n(^٢) \"مختصر ابن الحاجب\" ص ٢٠٤.\n(^٣) انظر: \"التمهيد\" ٨/ ٤٠٤.\n(^٤) رواه ابن أبي شيبة ٤/ ٣٥٣ (٢٠٩١٠، ٢٠٩١١، ٢٠٩١٥) كتاب: البيوع، من رخص في ثمن الكلب.","vol":"14","page":171},{"text":"وقال أشهب: في قتل المعلم القيمة. وأوجب ابن عمر فيه أربعين درهمًا، وفي كلب ماشية شاة، وفي كلب الزرع فرقًا من طعام، وفي كلب الدار فرقًا من تراب (^١) - أي: تراب المعدن دون الرماد.\nويقضى على صاحب الكلب بأخذه كما يقضى على الآخر بدفعه، وأجاز عثمان الكلب الضاري في المهر، وجعل فيه عشرين من الإبل على من قتله (^٢).\nوقد أذن في اتخاذ كلب الصيد والماشية. وكان النهي منصبًا إلى غير المنتفع به، أو كان النهي فيه، وكسب الحجام كان في بدء الإسلام، ثم نسخ ذلك وأبيح الاصطياد به، وكان كسائر الجوارح في جواز بيعه؛ ولذلك لما أعطى الحجام أجرة كان ناسخًا لما تقدمه. وذكر الطحاوي من حديث أبي رافع: أنه - ﵇ - لما أمر بقتل الكلاب أتاه أناس فقالوا: يا رسول الله، ما يحل لنا من هذِه الأمة التي أمرت بقتلها؟ فنزلت ﴿يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَمَا عَلَّمْتُمْ مِنَ الجَوَارِحِ﴾ [المائدة: ٤]، فلما أبيح الانتفاع بها حل بيعها وأكل ثمنها (^٣)، لكن جاء في \"سنن أبي داود\": (فإن جاء يطلب ثمنه فاملأ كفه ترابًا) (^٤)، وهو دالٌّ على عدم صحة بيعه.\n_________\n(^١) رواه ابن أبي شيبة ٤/ ٣٥٣ (٢٠٩١٤).\n(^٢) ذكره ابن عبد البر في \"التمهيد\" ٨/ ٤٠٣.\n(^٣) \"شرح معاني الاثار\" ٤/ ٥٧.\n(^٤) أبو داود (٣٤٨٢) كتاب: الإجارة، باب: في أثمان الكلاب.\nقال الحافظ في \"الفتح\" ٤/ ٤٢٦: إسناده صحيح، وصححه الألباني في \"صحيح الجامع\" (٤٦٥).","vol":"14","page":172},{"text":"فصل:\nوأما النهي عن ثمن الدم فهو على التنزيه على المشهور، وبه قال الأكثرون، وهو مشهور مذهب أحمد، فإنه - ﵇ - أعطاه أجرة، ولو كان حرامًا لم يعطه، وقال لمحيصة: \"اعلفه ناضحك، وأطعمه\nرقيقك\" (^١).\nونقل ابن التين عن كثير من العلماء أنه جائز من غير كراهة، كالبناء، والخياطة، وسائر الصناعات، والنهي عن ثمن الدم السائل في حرم الله تعالى. وقال أبو جحيفة: أجرة الحجام من ذلك. وهو قول أبي هريرة والنخعي (^٢)؛ لأنه قرنه بمهر البغي، وهو حرام، فكذا هو. قالوا: ولأن عمله غير معلوم، وكذا مدة عمله، فالإجارة فاسدة. وقال آخرون: إنه\n_________\n(^١) رواه أبو داود (٣٤٢٢) كتاب: التجارة، باب: في كسب الحجام، والترمذي (١٢٧٧) كتاب: البيوع، باب: ما جاء في كسب الحجام، وابن ماجه (٢١٦٦) كتاب: البيوع، باب: ما جاء في كسب الحجام والبغي وحلوان الكاهن وعسب الفحل، وأحمد ٥/ ٤٣٥ - ٤٣٦، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ١٣٩ (٢١٢٠)، وابن الجارود ٢/ ١٦٩ - ١٧٠ (٥٨٣)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٣١ - ١٣٢ كتاب: الإجارات، باب: الجعل على الحجامة، وأبو عوانة ٣/ ٣٥٩ (٥٢٩٩) كتاب: البيوع، وابن قانع في \"معجم الصحابة\" ١/ ٢٥١ - ٢٥٢، ٣/ ١١٦ - ١١٧، وابن حبان ١١/ ٥٥٧ - ٥٥٨ (٥١٥٤) كتاب: الإجارة، والطبراني ٢٠/ ٣١٢ (٧٤٢)، والبيهقي في \"سننه\" ٩/ ٣٣٧ كتاب: الضحايا، باب: التنزيه عن كسب الحجام، والبغوي في \"شرح السنة\" ٨/ ١٨ (٢٠٣٤)، وابن الجوزي في \"التحقيق\" ٢/ ٢٢٠ (١٥٨٢) وابن الأثير في \"أسد الغابة\" ٥/ ١٢٠ جميعًا من حديث حرام بن محيصة عن أبيه محيصة بن مسعود به.\nقال الترمذي: حديث حسن، وقال العقيلي في \"الضعفاء\" ٤/ ٣٥٧: إسناده صالح، وصححه الألباني في \"الصحيحة\" (٤٠٠٠) وفيه بحث رائع فليراجع.\n(^٢) رواه ابن أبي شيبة ٤/ ٣٦٠ (٢٠٩٨٥، ٢٠٩٩١) كتاب: البيوع، كسب الحجام.","vol":"14","page":173},{"text":"يأخذها على أخذ الشعر، وهو قول عطاء: إذا رأى الشعر قبله. وقال الآخرون: يجوز للمحتجم إعطاؤها، ولا يجوز للحجام أخذها. ورواه ابن جرير عن أبي قلابة. فإن الشارع أعطاها مع أنه قال: \" إن كسبه خبيث\" (^١) وفي رواية: \"سحت\" (^٢)، وبه قال ابن جرير إلا أنه قال: يعلفها ناضحه ومواشيه ولا يأكله، فإن أكله كان حرامًا. وعن أحمد وبه قال فقهاء المحدثين: يحرم على الحرِّ دون العبد؛ لحديث: \"اعلفه ناضحك ورقيقك\" رواه حرام بن محيصة، عن أبيه مرفوعًا (^٣).\n_________\n(^١) رواه مسلم (١٥٦٨) كتاب: المساقاة، باب: تحريم ثمن الكلب وحلوان الكاهن ومهر البغي والنهي عن بيع السنورة، وأبو داود (٣٤٢١) كتاب: الإجارة، باب: في كسب الحجام، والترمذي (١٢٧٥) كتاب: البيوع، باب: ما جاء في ثمن الكلب، وأحمد ٣/ ٤٦٤ - ٤٦٥، ٤/ ١٤١ جميعًا من حديث رافع بن خديج.\nورواه أيضًا الحاكم في \"المستدرك\" ٢/ ٤٢ كتاب: البيوع، من حديث رافع، وقال: صحيح على شرط الشيخين ولم يخرجاه! وهو وهم منه ﵀، فالحديث عند مسلم كما ترى.\nقال الألباني في \"الصحيحة\" (٣٦٢٢): تنبيه: رويت الفقرة الأولى من الحديث بزيادة في آخرها: … وهو أخبث مثله، وهي زيادة لا تصح اهـ.\nقلت: رواه الحاكم في \"المستدرك\" ١/ ١٥٤ - ١٥٥، والبيهقي في \"سننه\" ١/ ١٩ من حديث ابن عباس مرفوعًا: \"ثمن الكلب خبيث وهو أخبث منه\". قال الألباني في \"الضعيفة\" (٣٤٥٩): ضعيف جدًا.\n(^٢) رواه البخاري في \"التاريخ الكبير\" ٤/ ٢١١، والنسائي في \"الكبرى\" ٣/ ١١٥ (٤٦٩٧) كتاب: المزارعة، باب: عسب الفحل، والطبري في \"تفسيره\" ٤/ ٥٨٠ (١١٩٦١)، والعقيلي في \"الضعفاء\" ٤/ ٩٤، والدارقطني ٣/ ٧٢ - ٧٣، والبيهقي في \"سننه\" ٦/ ٦ كتاب: البيوع، باب: النهي عن ثمن الكلب، وابن الجوزي في \"التحقيق\" ٢/ ١٩٠ (١٤٨٥ - ١٤٨٦) جميعًا من حديث أبي هريرة، وصحح الألباني هذِه الرواية بمجموع طرقها في الصحيحة (٢٩٩٠) وعقد فيه بحثًا نفيسًا فراجعه.\n(^٣) تقدم تخريجه قريبًا.","vol":"14","page":174},{"text":"قالوا: ولا يجوز للحرِّ أن يحترف بالحجامة، وإن كان غلامه حجامًا لم ينفق على نفسه من كسبه، وإنما ينفقه على العبيد وعلى بهائمه. والقصد بالحجام: في يحجم ليس في يزين الناس.\nوذكر ابن الجوزي: أن أجرة الحجام إنما كرهت؛ لأنه مما يعين به المسلم أخاه إذا احتاج إليه، فلا ينبغي له أن يأخذ من أخيه على ذلك أجرًا.\nوروى ابن حبيب: أن قريشًا كانت تتكرم في الجاهلية عن كسب الحجام؛ فلذلك جاء فيه النهي على وجه التكرم والأنفة عن دقائق الأمور. وروى ربيعة أنه قال: كان للحجامين سوق على عهد عمر،\nولولا أن يأنف رجال لأخبرتك عن آبائهم أنهم كانوا حجامين (^١).\nوقال يحيى بن سعيد: لم يزل المسلمون مُقِرِّينَ بأجر الحجامة ولا ينكرونها (^٢).\nوحاصل الخلاف: كراهة التنزيه، التحريم مطلقًا، الفرق بين الحر والعبد، يجوز الإعطاء دون الأخذ. قول ابن جرير.\nفصل:\nقوله: (ونهى عن الواشمة والموشومة)؛ أي: عن فعل الواشمة.\nوالوشم: أن يغرز ظهر كف المرأة ومعصمها بإبرة، ثم يحشى بالكحل و(النَّئُور) (^٣) (^٤) فيخضر، وقال الداودي: فيسود موضعه إذا حشي بالإثمد، وهو من عمل الجاهلية، وفيه تغيير لخلق الله.\n_________\n(^١) ذكره ابن عبد البر في \"التمهيد\" ١١/ ٨١.\n(^٢) رواه الطحاوي في \"شرح معاني الاثار\" ٤/ ١٣٢.\n(^٣) ورد بهامش الأصل ما نصه: النئور يلج، وهو دخان الشحم يعالج به الوشم حتى يخضر ولك أن تقلب الواو، المضمومة همزة كما في \"الصحاح\".\n(^٤) النَّئُور: هو دخان الشحم، انظر: لسان العرب، مادة: وشم ٥/ ١٨٩.","vol":"14","page":175},{"text":"والموشومة: التي يفعل ذلك بها، وفي حديث آخر: \"الموتشمة\" (^١)، وفي آخر: \"المستوشمة\" (^٢). وفسر العتبي في حديث آخر \"لعن الواشمة\" (^٣): أي: التي تنتحل.\nفصل:\nوقوله: (وآكل الربا): قال الداودي: هو الذي يأكله، كان هو المربي أو غيره. وقال القزاز: هو في يعمل به ويأكل منه، وموكله: في يزيد في المال؛ لأنه هو في جعل له ذلك وأطعمه إياه. وقال الداودي موكله: الذي يطعمه غيره، وهذا من قوله تعالى ﴿وَلَا تَعَاوَنُوا عَلَى الإِثْمِ وَالعُدْوَانِ﴾ [المائدة: ٢]. قال الخطابي: وإنما سوى في الإثم بين آكله وموكله وإن كان أحدهما هو الرابح مغتبطًا والآخر منهضمًا؛ لأنهما في الفعل شريكان، ولله حدود لا تتجاوز في حال العدم والوجد (^٤).\nفصل:\nقوله: (ولعن المصور): ظاهره العموم، وخفف منه ما لا روح فيه كالشجر. وجاء أنه يقال لهم يوم القيامة: \"أحيوا ما خلقتم\" (^٥). وسيأتي باب بيع التصاوير التي ليس فيها روح وما يكره من ذلك، والنهي عن كسب الإماء؛ لأنه رذيلة.\n_________\n(^١) ذكر هذا اللفظ الحافظ في \"تلخيص الحبير\" ١/ ٢٧٦.\n(^٢) سيأتي برقم (٥٩٤٥) كتاب: اللباس، باب: الواشمة.\n(^٣) سيأتي برقم (٢٢٣٨) باب: بيع الميتة والأصنام.\n(^٤) \"أعلام الحديث\" ٢/ ١٠١٨.\n(^٥) سيأتي برقم (٣٢٢٤) كتاب: بدء الخلق، باب: إذا قال أحدكم: آمين، ورواه مسلم (٢١٠٧) كتاب: اللباس والزينة، باب: تحريم تصوير صورة الحيوان وتحريم اتخاذ ما فيه. من حديث عائشة.","vol":"14","page":176},{"text":"<span data-type='title' id=toc-1543>٢٦ - باب ﴿يَمْحَقُ اللهُ الرِّبَا وَيُرْبِى الصَّدَقَاتِ﴾ [البقرة: ٢٧٦]</span>\n٢٠٨٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، قَالَ ابْنُ المُسَيَّبِ: إِنَّ أَبَا هُرَيْرَةَ ﵁ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"الحَلِفُ مُنَفِّقَةٌ لِلسِّلْعَةِ، مُمْحِقَةٌ لِلْبَرَكَةِ\". [مسلم: ١٦٠٦ - فتح: ٤/ ٣١٥]\nذكر حديث أبي هريرة: سَمِعْتُ النبي - ﷺ - يَقُولُ: \"الحَلِفُ مُنَفِّقَةٌ لِلسِّلْعَةِ، مُمْحِقَةٌ لِلْبَرَكَةِ\".\nمعنى ﴿يَمْحَقُ اللهُ الرِّبَا﴾: ينقصه شيئًا بعد شيء، من محاق الشهر؛ لنقصان الهلال فيه. ﴿وَيُرْبِى الصَّدَقَاتِ﴾ يضاعف أجرها وعدًا منه، أو ينمي المال في أخرجت منه.\n﴿وَاللهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ﴾ أي: لا يحب كل مصرٍ على كفر مقيم عليه مستحل أكل الربا أو إطعامه.\n(أثيم) متمادٍ في الإثم يريد فيما نهاه عنه من أكل الربا والحرام وغير ذلك من معاصيه، لا يزجر عن ذلك ولا يرعوي عنه، ولا يتعظ بموعظة ربه.\nقال المهلب: سئل بعض العلماء عن معنى هذِه الآية، وقيل له: نحن نرى صاحب الربا يربو ماله، وصاحب الصدقة ربما كان مقلًا! قال: معنى ﴿وَيُرْبِى الصَّدَقَاتِ﴾: أي: الصدقة يجدها صاحبها مثل أحد يوم القيامة، فكذلك صاحب الربا يجد عمله ممحوقًا، إن تصدق منه أو وصل رحمه لم يكتب له بذلك حسنة، وكان عليه إثم الربا بحاله.\nوقالت طائفة: إن الربا يمحق في الدنيا والآخرة على عموم اللفظ، احتجوا لذلك بحديث الباب، فلما كان نفاقها بالحلف الكاذبة في الدنيا، كان محق البركة فيها في الدنيا.","vol":"14","page":177},{"text":"وذكر عبد الرزاق عن معمر قال: سمعنا أنه لا يأتي على صاحب الربا أربعون سنة حتى يمحق (^١). وروى الطبري في \"تفسيره\" من حديث ابن مسعود مرفوعًا: \"الربا وإن كثر فإلى قل\" (^٢) وقيل: إن تصدق منه فلا يقبل؛ فإن الله طيب لا يقبل إلا طيبًا، وإن صرف في سبيل الخير لم ينفعه، وربما محقه في الدنيا وتبقى تبعاته.\nوقيل: يهلك وتذهب بركته، ومحقه الله فامتحق. وحديث الباب أخرجه مسلم أيضًا، وذكره كالتفسير للآية (^٣)، فيقال: كيف يجتمع المحاق والزيادة؟ فبين الحديث أن اليمين مزيدة في الثمن، وممحقة للبركة منه، والبركة أمر زائد على العدد، فتأويل قوله: ﴿يَمْحَقُ اللهُ الرِّبَا﴾ [البقرة: ٢٧٦] أي: يمحق البركة منه -كما سلف- وإن كان عدده باقيًا على ما كان.\nوفي أفراد مسلم من حديث أبي قتادة مرفوعًا: \"إياكم وكثرة الحلف، فإنه ينفق ثم يمحق\" (^٤).\n_________\n(^١) \"مصنف عبد الرزاق\" ٨/ ٣١٦ (١٥٣٥٣) كتاب: البيوع، باب: ما جاء في الربا.\n(^٢) \"تفسير الطبري\" ٣/ ١٠٥ (٦٢٥٠) معلقًا.\nورواه ابن ماجه (٢٢٧٩) كتاب: التجارات، باب: التغليظ في الربا، وأحمد ١/ ٣٩٥، ٤٢٤، والحاكم في \"المستدرك\" ٢/ ٣٧، وقال: صحيح الإسناد ولم يخرجاه.\nوقال البوصيري في \"زوائد ابن ماجه\" (٧٥٨): هذا إسناد صحيح رجاله موثقون، العباس بن جعفر وثقه ابن أبي حاتم وابن المديني وابن حبان، وباقي رجاله على شرط مسلم.\nوقال الحافظ في \"الفتح\" ٤/ ٣١٥: إسناده حسن، وصححه الألباني في \"صحيح الجامع\" (٣٥٤٢)، و\"صحيح الترغيب\" (١٨٦٣).\n(^٣) مسلم (١٦٠٦) كتاب: المساقاة، باب: النهي عن الحلف في البيع.\n(^٤) مسلم (١٦٠٧)، وانظر \"الجمع بين الصحيحين\" ١/ ٤٥٩ (٧٣٧).","vol":"14","page":178},{"text":"و\"ممحقة\" (^١) بفتح الميم وكسر الحاء ويصح فتحها، قال صاحب \"المطالع\": كذا قيد القاضي أبو الفضل، والذي أعرف بفتحها.\nو\"منفقة\" بفتح الميم كما قيد ابن التين؛ لأنها مفعلة من نفق ومحق،\nوعن ابن فارس: ويقال: المحقة، وهو رديء (^٢)، وضبطهما النووي بفتح أولهما وثالثهما وسكون ثانيهما (^٣). ويقال: نفق البيع ينفق نفاقًا: كثر الراغب.\nو\"الحلف\": اليمين بإسكان اللام وكسرها، ذكره ابن فارس (^٤)، وهي اليمين الكاذبة.\n_________\n(^١) ورد بهامش (م): وفي رواية: مُمحقة: بالضم وكسر الحاء، اسم فاعل وزنه للمبالغة لا التأنيث.\n(^٢) \"مجمل اللغة\" ٣/ ٨٢٤.\n(^٣) \"مسلم بشرح النووي\" ١١/ ٤٤.\n(^٤) \"المجمل\" ١/ ٢٤٩.","vol":"14","page":179},{"text":"<span data-type='title' id=toc-1544>٢٧ - باب مَا يُكْرَهُ مِنَ الحَلِفِ فِي البَيْعِ</span>\n٢٠٨٨ - حَدَّثَنَا عَمْرُو بْنُ مُحَمَّدٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا العَوَّامُ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى ﵁، أَنَّ رَجُلًا أَقَامَ سِلْعَةً -وَهُوَ فِي السُّوقِ- فَحَلَفَ بِاللهِ لَقَدْ أَعْطَى بِهَا مَا لَمْ يُعْطَ، لِيُوقِعَ فِيهَا رَجُلًا مِنَ المُسْلِمِينَ، فَنَزَلَتْ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧] [٢٦٧٥، ٤٥٥١ - فتح: ٤/ ٣١٦]\nذكر فيه حديث عبد الله بن أبي أوفى: أَن رَجُلًا أَقَامَ سِلْعَةً -وَهُوَ فِي السُّوقِ- فَحَلَفَ بالله لَقَدْ أَعْطَى بِهَا مَا لَمْ يُعْطَ؛ لِيُوقِعَ فِيهَا رَجُلًا مِنَ المُسْلِمِينَ، فَنَزَلَتْ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾.\nحديث الباب من أفراده، وعنده في موضع آخر عن ابن مسعود مرفوعًا في حديث الأشعث (^١)، وسيأتي أنها نزلت في من حلف على يمين يقتطع بها مال امرئ مسلم (^٢).\nومعنى ﴿بِعَهْدِ اللَّهِ﴾: أمره ونهيه، أو ما جعل في العقل من الزجر عن الباطل والانقياد إلى الحق ﴿لَا خَلَقَ﴾: من الخلق، وهو النفسس، أو من الخلق أي: لا نصيب لهم مما يوجبه الخلق الكريم.\n﴿وَلَا يُكلمُهُم﴾ بما يسرهم، بل بما يسوءهم عند الحساب بقوله ﴿إنَّ عَلَينَا حِسَابَهُم﴾ [الغاشية: ٢٦]، أو لا يكلمهم أصلًا، بل يكل حسابهم إلى الملائكة، ويسمع كلامه أولياؤه، أو يغضب عليهم كما\n_________\n(^١) سيأتي برقم (٢٦٧٦ - ٢٦٧٧) كتاب: الشهادات، باب: قول الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ﴾ و(٤٥٤٩ - ٤٥٤٠) كتاب: التفسير.\n(^٢) سيأتي برقم (٢٦٧٥) كتاب: الشهادات، باب: قول الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾، و(٤٥٥١) كتاب: التفسير.","vol":"14","page":180},{"text":"تقول: فلان لا يكلم فلانًا.\n﴿وَلَا يَنْظُرُ إِلَيْهِمْ﴾: لا يبرهم ولا يمنُّ عليهم (^١) ﴿وَلَا يُزَكِّيهِمْ﴾ أي: لا يقضي بزكاتهم، نزلت في من يحلف أيمانًا فاجرة لينفق بها بيع سلعته، أو في الأشعث نازع خصمًا في أرض، فقام ليحلف، فنزلت، فنكل الأشعث واعترف بالحق (^٢)، أو في أربعة من أحبار اليهود كتبوا كتابًا وحلفوا أنه من عند الله فيما ادعوه أنه ليس عليهم في الأميين سبيل (^٣).\n﴿أَلِيمٌ﴾: موجع حيث وقع، وهذا الوعيد الشديد في هذِه اليمين الغموس لما جمعت من المعاني الفاسدة، وكذا كذبه في اليمين بالله تعالى، وهو أصل ما يحلف فيه، وغرَّر المسلمين، واستحلال مال المشتري بالباطل في لا يدوم في الدنيا عوضًا عما كان يلزمه من تعظيم حق الله تعالى والوفاء بعهده والوقوف عند أمره ونهيه، فخاب متجره وخسرت صفقته.\nوفي \"تفسير الطبري\": أنها نزلت في رافع، وكنانة بن أبي الحقيق، وابن أبي الأشرف، وحيي بن أخطب (^٤). وفي \"تفسير أبي القاسم الجُوزي\": عن ابن عباس: نزلت في ناس من علماء اليهود أصابتهم فاقة، فجاءوا إلى كعب بن الأشرف، فسألهم كعب عن رسول الله - ﷺ -، فقالوا: نعم، هو رسول الله - ﷺ -. قال كعب: لقد حرمتم خيرًا كثيرًا، فنزلت. وقيل: نزلت في الذين حرفوا التوراة، حكاه الزمخشري (^٥).\n_________\n(^١) هذا من التأويل المذموم، وسيأتي بيان ذلك في كتاب التوحيد.\n(^٢) رواه الطبري ٣/ ٣٢٠ (٧٢٧٨).\n(^٣) رواه الطبري ٣/ ٣١٩ (٢٢٧٥) عن عكرمة.\n(^٤) المصدر السابق.\n(^٥) \"الكشاف\" للزمخشري ١/ ٣٣١.","vol":"14","page":181},{"text":"والوجه أن نزولها في أهل الكتاب، وفي \"المستدرك\" صحيحًا عن قيس بن أبي غرزة مرفوعًا: \"يا معشر التجار، إنه يشهد بيعكم اللغو والحلف فشوبوه بالصدقة\" (^١).\nوفيه -أيضًا- مصحح الإسناد عن إسماعيل بن عبيد، عن ابن رفاعة بن رافع الزرقي، عن أبيه، عن جده مرفوعًا: \"يا معشر التجار، إن التجار يبعثون يوم القيامة فجارًا إلا من اتقى وبر وصدق\" (^٢)، وفيه -أيضًا- مثله عن عبد الرحمن بن شبل مرفوعًا: \"إن التجار هم الفجار\"، فقالوا: يا رسول الله: أليس الله قد أحل البيع؟ قال: \"بلى، ولكنهم يحلفون فيأثمون، ويحدثون فيكذبون\" (^٣).\nقال الداودي: هذا جزاؤه إن لم يتب. وريد: أنه يتحلل صاحبه إلا أن يرضي الله خصمه بما شاء ويتجاوز عنه، أو يأخذ له من حسناته، أو يلقي عليه من سيئاته.\n_________\n(^١) \"المستدرك\" ٢/ ٥. ورواه أيضًا أبو داود (٣٣٢٦) كتاب: البيوع، باب: في التجارة يخالطها الحلف واللغو، والترمذي (١٢٠٨) كتاب البيوع، باب: ما جاء في التجار وتسمية النبي - ﷺ - إياهم، والنسائي ٧/ ١٤ - ١٥ كتاب: الإيمان والنذور، في الحلف والكذب لمن لم يعتقد اليمين بقلبه، وابن ماجه (٢١٤٥) كتاب: التجارات، باب: التوقي في التجارة، وصححه الألباني في \"صحيح الجامع\" (٧٩٧٤).\n(^٢) \"المستدرك\" ٢/ ٦.\nورواه أيضا الترمذي (١٢١٠) كتاب: البيوع، باب: ما جاء في التجار وتسمية النبي - ﷺ - إياهم -وقال: حسن صحيح، وابن ماجه (٢١٤٦)، وصححه ابن حبان ١١/ ٢٧٦ - ٢٧٧ (٤٩١٠) كتاب: البيوع، وصححه الألباني في \"الصحيحة\" (٩٩٤).\n(^٣) \"المستدرك\" ٢/ ٧، وسكت عنه الحاكم والذهبي، وصححه الألباني في \"الصحيحة\" (٣٦٦).","vol":"14","page":182},{"text":"وأما الحلف فهو بينه وبين الله، إن شاء عفا عنه وإن شاء عذبه. قال بعض العلماء: الذنوب كلها، الباري تعالى يقتص للبعض من البعض بأخذ حسنات الظالم أو بإلقاء السيئة عليه. وقيل: نزلت الآية في\nرجلين اختصما في أرض، فجعل رسول الله - ﷺ - اليمين على المدعى عليه فقال: المدير إذًا يحلف. فنزلت (^١).\n_________\n(^١) في هامش الأصل: ثم بلغ في الرابع بعد الخمسين كتبه مؤلفه.","vol":"14","page":183},{"text":"<span data-type='title' id=toc-1545>٢٨ - باب مَا قِيلَ فِي الصَّوَّاغِ</span>\nوَقَالَ طَاوُسٌ، عَنِ ابْنِ عَبَّاسٍ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يُخْتَلَى خَلَاهَا\". وَقَالَ العَبَّاسُ: إِلَّا الإِذْخِرَ، فَإِنَّهُ لِقَيْنِهِمْ وَبُيُوتِهِمْ. فَقَالَ: \"إِلَّا الإِذْخِرَ\".\n\n٢٠٨٩ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ حُسَيْنٍ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ ﵄ أَخْبَرَهُ، أَنَّ عَلِيًّا - ﵇ - قَالَ: كَانَتْ لِي شَارِفٌ مِنْ نَصِيبِي مِنَ المَغْنَمِ، وَكَانَ النَّبِيُّ - ﷺ - أَعْطَانِي شَارِفًا مِنَ الخُمْسِ، فَلَمَّا أَرَدْتُ أَنْ أَبْتَنِىَ بِفَاطِمَةَ ﵍ بِنْتِ رَسُولِ اللهِ - ﷺ -، وَاعَدْتُ رَجُلًا صَوَّاغًا مِنْ بَنِي قَيْنُقَاعَ أَنْ يَرْتَحِلَ مَعِي فَنَأْتِيَ بِإِذْخِرٍ، أَرَدْتُ أَنْ أَبِيعَهُ مِنَ الصَّوَّاغِينَ، وَأَسْتَعِينَ بِهِ فِي وَلِيمَةِ عُرُسِي. [٢٣٧٥، ٣٠٩١، ٤٠٠٣، ٥٧٩٣ - مسلم: ١٩٧٩ - فتح: ٤/ ٣١٦]\n\n٢٠٩٠ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ اللهَ حَرَّمَ مَكَّةَ، وَلَمْ تَحِلَّ لأَحَدٍ قَبْلِي، وَلَا لأَحَدٍ بَعْدِي، وَإِنَّمَا حَلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، وَلَا يُخْتَلَى خَلَاهَا، وَلَا يُعْضَدُ شَجَرُهَا، وَلَا يُنَفَّرُ صَيْدُهَا، وَلَا يُلْتَقَطُ لُقَطَتُهَا إِلَّا لِمُعَرِّفٍ\". وَقَالَ عَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ: إِلَّا الإِذْخِرَ لِصَاغَتِنَا وَلِسُقُفِ بُيُوتِنَا. فَقَالَ: \"إِلَّا الإِذْخِرَ\". فَقَالَ عِكْرِمَةُ هَلْ تَدْرِي مَا يُنَفَّرُ صَيْدُهَا؟ هُوَ أَنْ تُنَحِّيَهُ مِنَ الظِّلِّ، وَتَنْزِلَ مَكَانَهُ.\nقَالَ عَبْدُ الوَهَّابِ، عَنْ خَالِدٍ: لِصَاغَتِنَا وَقُبُورِنَا. [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح: ٤/ ٣١٧]\nثم ذكر فيه حديث علي: كَانَتْ لِي شَارِفٌ مِنْ نَصِيبِي مِنَ المَغْنَمِ … وساق الحديث.\nوفيه: وَاعَدْتُ رَجُلًا صَوَّاغًا مِنْ بَنِي قَيْنُقَاعَ أَنْ يَرْتَحِلَ مَعِي فَنَأْتِيَ بإِذْخِرٍ.","vol":"14","page":184},{"text":"وحديث عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ قال: إن رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ الله حَرَّمَ مَكَّةَ … \" الحديث إلى قوله: \"إِلَّا الإِذْخِرَ فإنه لِصَاغَتِنَا وَلسُقُفِ بُيُوتنَا\".\nالشرح: التعليقان الأولان مسندان كما سلف (^١)، وحديث علي ساقه -أيضًا- مطولًا بقصة حمزة وإنشادها:\nألا يا حمز للشرف النواء (^٢)\nوالشارف: المسن من النوق، وفيه في مسلم: بأنه المسن الكبير (^٣). والمعروف أنه النوق خاصة لا من الذكور، وبه جزم ابن التين حيث قال: إنها المسنة من الإبل. وحكى الحربي عن الأصمعي أنه يقال: شارف للذكر والأنثى، ويجمع على شرف، ومنه البيت المذكور، ولم يأت فعل جمع فاعل إلا قليلًا، كما قاله عياض (^٤). وفي \"المخصص\" عن الأصمعي: ناقة شارف وشروف، قال سيبويه: جمع الشاوف: شُرُف، والقول في الشارف كالقول في البازل -يعني: خروج نابها- أبو حاتم: شارفة، صاحب \"العين\"، والجمع: شوارف. ولا يقال للبعير شارف (^٥). وقال في \"المحكم\": الشارف من الإبل: المسن والمسنة، والجمع: شُرَّف وشُرُف (^٦)، وفي \"الجامع\": هي الناقة المسنة، وتجمع شرفًا وشوارف.\n_________\n(^١) سلف برقم (١٨٣٤) كتاب: جزاء الصيد، باب: لا يحل القتال بمكة.\n(^٢) سيأتي برقم (٢٣٧٥) كتاب: المساقاة، باب: بيع الحطب والكلأ.\n(^٣) مسلم (١٧٥٠).\n(^٤) \"مشارق الأنوار على صحاح الآثار\" للقاضي عياض ٢/ ٢٤٨ - ٢٤٩.\n(^٥) انتهى من \"المخصص\" (٢/ ١٣٨). وانظر: \"العين\" (٦/ ٢٥٣).\n(^٦) \"المحكم\" لابن سيده ٨/ ٣٤.","vol":"14","page":185},{"text":"والنواء: ذكره ابن ولاد في الممدود المكسور أوله: السمان من الإبل (^١). وفي \"التهذيب\" (^٢): النوى: الشحم واللحم أيضًا. نوت الناقة: سمنت، فهي ناوية والشعر لعبد الله بن السائب جد أبي السائب المخزومي، فيما ذكره ابن المرزباني وأن القينة تمثلت به. وحديث عكرمة عن ابن عباس سلف في الحج (^٣)، وشيخ البخاري فيه إسحاق هو ابن شاهين الواسطي، قاله ابن ماكولا وابن البيع (^٤)، وصرح به الإسماعيلي وأبو نعيم.\nوقوله: (وقال عبد الوهاب عن خالد: لصاغتنا وقبورنا) سلف مسندًا قبل (^٥).\nإذا تقرر ذلك:\nففيما ذكر أن الصياغة صناعة جائز التكسب منها، والصوّاغ إذا كان عدلًا لا تضره صناعته؛ لأنه - ﵇ - قد أجازه.\nوفيه: جواز بيع الإذخر وسائر المباحات والاكتساب منها للرفيع والوضيع.\nوفيه: الاستعانة بأهل الصناعة فيما ينفق عندهم، والاستعانة على الولائم والتكسب لها من طيب الكسب، وأن طعام الوليمة على\n_________\n(^١) \"المقصور والممدود\" ص ١١٢.\n(^٢) \"تهذيب اللغة\" للأزهري ٤/ ٢٦٨٣ مادة: نوى.\n(^٣) سلف برقم (١٥٨٧).\n(^٤) قلت: هو الحاكم أبو عبد الله، صاحب \"المستدرك\"، قال ذلك في كتابه \"المدخل إلى الصحيح\" ٤/ ٢٤٤ - ٢٤٥ (٢٣) ط. مكتبة الفرقان. فقال: إسحاق، قال أبو عبد الله في مواضع كثيرة من الكتاب: حدثني إسحاق سمع خالد بن عبد الله. ولم ينسبه -قلت: وهذا الحديث منها- وهو إسحاق بن شاهين الواسطي.\n(^٥) سلف برقم (١٣٤٩).","vol":"14","page":186},{"text":"الناكح. ولم يختلف أهل السير كما قاله ابن بطال (^١) في غير هذا الباب\nأن الخمس لم يكن يوم بدر. وذكر إسماعيل القاضي أنه كان في غزوة بني النضير حين حَكَّم سعدًا (^٢).\nقال: وأجيب أن بعضهم قال: ترك أمر الخمس بعد ذلك. وقيل: إنما كان الخمس يقينًا في غنائم حنين، وهي آخر غنيمة حضرها سيدنا رسول الله - ﷺ - قال: وإذا كان كذلك فيحتاج قول علي إلى تأويل.\nقلت: ذكر ابن إسحاق أن عبد الله بن جحش لما بعثه - ﵇ - في السنة الثانية إلى نخلة في رجب، وقيل: عمرو بن الحضرمي وغيره واستاقوا الغنيمة، وهي أول غنيمة، قسم ابن جحش الغنيمة وعزل لرسول الله - ﷺ - الخمس وذلك قبل أن يفرض الخمس فأخر النبي - ﷺ - الخمس والأسيرين (^٣)، ثم ذكر خروج رسول الله - ﷺ - إلى بدر في رمضان فقسم غنائمها مع الغنيمة الأولى وعزل الخمس فيكون قول علي: شارفي من نصيبي من المغنم. يريد: يوم بدر. ويكون قوله: كان رسول الله - ﷺ - أعطاني شارفًا قبل ذلك من الخمس قبله من غنيمة ابن جحش.\nوقال الداودي: فيه دليل أن آية الخمس نزلت يوم بدر؛ لأنه لم يكن قبل بنائه بفاطمة مغنم غيره، وذلك كله سنة اثنتين من الهجرة في رمضان، وكان بناؤه بفاطمة بعد ذلك.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٤٨ في كتاب: الخمس، باب: فرض الخمس.\n(^٢) ورد بهامش الأصل ما نصه: إنما حكم سعدًا في قريظة، هذا المعروف.\n[قلت (المحقق): وهو كما قال فالثابت أن تحكيم سعد بن معاذ كان في غزوة بني قريظة. انظر: \"البداية والنهاية\" ٤/ ٤٩٩ - ٥١٠، و\"تاريخ الإسلام\" ٢/ ٣٠٧ - ٣١٨].\n(^٣) انظر: \"سيرة ابن هشام\" ٢/ ٢٤١.","vol":"14","page":187},{"text":"قال: وذكر أبو محمد في \"جامع مختصره\" أنه تزوجها في السنة الأولى. قال: ويقال: في الثانية على رأس اثنين وعشرين شهرًا، وهذا كان بعد بدر؛ لأن بدرًا كانت على سنة ونصف من مقدمه المدينة، وهذا يعضد ما قاله الداودي.\nوذكر أبو عمر عن عبد الله بن محمد بن سليمان الهاشمي: نكحها بعد وقعة أحد. وقيل: تزوجها بعد بنائه بعائشة بسبعة أشهر ونصف.\nوقال ابن الجوزي: بنى بها في ذي الحجة وقيل: في رجب. وقيل: في صفر من السنة الثانية.\nوفي كتاب ابن شبّة من رواية أبي بكر بن عياش أنه - ﵇ - غرم حمزة الناقتين. وقد قام الإجماع على أن ما أتلفه السكران من الأموال يلزمه ضمانه كالمجنون، والسنام المقطوع حرام، والحالة هذِه بالإجماع، فإن سبقت التذكية فلا شك في حله وخالف عكرمة وإسحاق وداود فقالوا: لا تحل ذبيحة الغاصب ولا بيعه.\nوفي الحديث: الاستعانة باليهود ومعاملتهم وإن كان مالهم يخالطه الربا.\n(وقينقاع): نونه مثلثة كما سلف أول الباب أول البيوع (^١).\nوقوله: (فلما أردت أن أبني بفاطمة). البناء: الدخول، والأصل فيه أنهم كانوا إذا أراد أحدهم الدخول على أهله رفع قبة أو بناء يدخلان فيه.\nوقوله: (في وليمة عرسي) الوليمة: الطعام الذي يصنع عند العرس، والعرس -بضم الراء وإسكانها مهملة: الأملاك والبناء. وقيل: هو طعامه خاصة- أنثى وقد يذكر ويصغر بغيرها، وهو نادر؛ لأن حقه الهاء إذ هو\n_________\n(^١) في الحديث السالف برقم (٢٠٤٨).","vol":"14","page":188},{"text":"مؤنث على ثلاثة أحرف. والجمع: أعراس وعروسات. والعروس: نعت الرجل والمرأة؟ رجل عروس في رجال أعراس، وامرأة عروس في نسوة عرائس، ذكره ابن سيده (^١).\nوقال الأزهري: العرس طعام الوليمة وهو من أعرس الرجل بأهله إذا بنى عليها ودخل بها، وتسمى الوليمة عرسًا والعرب تؤنثه (^٢).\nوفي \"الموعب\": العرس هو طعام الزفاف. والعرس هو الطعام في يمد للعروس. وقال ابن دينار: سألت أبا عثمان عن اشتقاق العروس، فقال: قالوه تفاؤلًا، من قولهم عرس الصبي بأمه إذا ألفها. ووقع في\nكتاب الشرب عند البخاري: و(معي صائغ) (^٣).\nقال ابن التين عند أبي الحسن قال علي: (ومعي طالع). أي: يدله على الطريق ووقع في بعض رواياته: (فأفظعني) (^٤).\nقال ابن فارس: أفظع الأمر وفظع اشتد، وهو مفظع وفظيع (^٥).\nوفيه من الفقه: تضمين الجنايات بين ذوي الأرحام، والعادة فيها أن تهدر من أجل القرابة.\nوقوله: (هل أنتم إلا عبيد لأبي). قيل: أراد أن أباه جدهم والأب كالسيد.\nوقيل: كان ثملًا. فقال ما ليس جدًا.\n_________\n(^١) \"المحكم\" ١/ ٢٩٧.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٣٩٠ مادة: عرس.\n(^٣) سيأتي برقم (٢٣٧٥) باب: بيع الحطب والكلأ.\n(^٤) رواه مسلم (١٩٧٩) كتاب: الأشربة، باب: تحريم الخمر ..\n(^٥) \"المجمل\" ٣/ ٧٢٣.","vol":"14","page":189},{"text":"وفيه: وذلك قبل تحريم الخمر.\nاحتج به من لا يرى بوقوع طلاق السكران كما قال ابن الجوزي.\nووهّى النووي مقالة من قال: إن السكر لم يزل محرمًا فقال: هو قول من لا تحصل له أن السكر لم يزل محرمًا فباطل لا أصل له ولا يعرف (^١).\nوفيه: ما كانوا عليه من القلة.\nوفيه: طلبهم الكفاف.\n_________\n(^١) \"مسلم بشرح النووي\" ١٣/ ١٤٤.","vol":"14","page":190},{"text":"<span data-type='title' id=toc-1546>٢٩ - باب ذِكْرِ القَيْنِ وَالحَدَّادِ</span>\n٢٠٩١ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ خَبَّابٍ قَالَ: كُنْتُ قَيْنًا فِي الجَاهِلِيَّةِ، وَكَانَ لِي عَلَى العَاصِ بْنِ وَائِلٍ دَيْنٌ، فَأَتَيْتُهُ أَتَقَاضَاهُ. قَالَ: لَا أُعْطِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ - ﷺ -. فَقُلْتُ: لَا أَكْفُرُ حَتَّى يُمِيتَكَ اللهُ، ثُمَّ تُبْعَثَ. قَالَ: دَعْنِي حَتَّى أَمُوتَ وَأُبْعَثَ، فَسَأُوتَى مَالًا وَوَلَدًا فَأَقْضِيَكَ. فَنَزَلَتْ: ﴿أَفَرَأَيْتَ الَّذِى كَفَرَ بِآيَاتِنَا وَقَالَ لأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧) أَطَّلَعَ الغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا﴾. [مريم: ٧٧ - ٧٨]\nالقين: هو الحداد، ثم استعمل في الصانع، قال ابن سيده: القين: الحداد (^١). وقيل: كل صانع قين.\nقلت: والقين أيضًا العبد، والقينة: المغنية والأمة والماشطة أيضًا، والتقين: التزين بأنواع الزينة، والجمع أقيان وقيون.\nوقد قان الحداد قينًا ضربها بالمطرقة. وقان الشيء يقين قيانة: أصلحه.\nوقالت أم أيمن: أنا قينت عائشة لرسول الله - ﷺ - (^٢)، أي: زينتها.\n_________\n(^١) \"المحكم\" ٦/ ٣١٤.\n(^٢) ذكره الحافظ في \"الفتح\" أيضًا ٤/ ٣١٨، وما وقفت عليه، من حديث شهر بن حوشب أن أسماء بنت يزيد بن السكن، إحدى نساء بني عبد الأشهل، دخل عليها يومًا، فقربت إليه طعامًا، فقال: لا أشتهيه، فقالت: إني قينت عائشة لرسول الله - ﷺ - .. الحديث مطولًا.\nرواه أحمد ٦/ ٤٥٨، والحميدي ٢/ ٣٥٩ - ٣٦٠ (٣٧١)، والطبراني ٢٤ (٤٣٤)، وأبو عبد الله الأصبهاني في \"مجلس إملاء في رؤية الله\" ص ٣٧٦ (٨٦١)، وابن الأثير في \"أسد الغابة\" ٧/ ٢٠. وقال الهيثمي في \"المجمع\" ٦/ ٥٠ - ٥١: شهر فيه كلام وحديثه حسن.","vol":"14","page":191},{"text":"والقين: هو في يصلح الأبنية أيضًا.\nذكر فيه حديث خَبَّابٍ قَالَ: كُنْتُ قَيْنًا فِي الجَاهِلِيَّةِ، وَكَانَ لِي عَلَى العَاصِي بْنِ وَائِل دَيْنٌ، فَأَتَيْتُهُ أَتَقَاضَاهُ. قَالَ: لَا أُعْطِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ قلت: لَا أَكْفُرُ بمحمد حَتَّى يُمِيتَكَ اللهُ، ثُمَّ تُبْعَثَ. قَالَ: دَعْنِي حَتَّى أَمُوتَ وَأُبْعَثَ، فَسَأُوتَى مَالًا وَوَلَدًا فَأَقْضِيَكَ.\nفَنَزَلَتْ: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا﴾ الآية [مريم: ٧٧].\nهذا الحديث أخرجه البخاري في موضع آخر قريبًا، في باب: هل يؤاجر الرجل نفسه من مشرك في دار الحرب بلفظ: (وإني لمبعوث بعد الموت فسوف أقضيك إذا رجعت إلى مال) (^١). وقال في التفسير إثره: قال ابن عباس: ﴿هَدًّا﴾ [مريم: ٩٠] أي: هدمًا (^٢). وقد أسنده ابن أبي حاتم في \"تفسيره\" عن أبيه، ثنا أبو صالح، حدثني معاوية بن صالح، عن علي بن طلحة، عنه (^٣).\nقال مقاتل: صاغ خباب شيئًا من الحلي فلما طلب منه الأجر قال: ألستم تزعمون أن في الجنة الحرير والذهب والفضة والولدان؟ قال خباب: نعم. قال العاصي: فميعاد ما بيننا الجنة.\nوقال الكلبي ومقاتل فيما ذكره الواحدي: كان خباب قينًا وكان العاصي يؤخر حقه فأتاه يتقاضاه، فقال: ما عندي اليوم ما أقضيك. فقال خباب: لست بمفارقك حتى تقضيني. فقال العاصي: يا خباب\n_________\n(^١) سيأتي برقم (٢٢٧٥) كتاب: الإجارة.\n(^٢) سيأتي قبل حديث (٤٧٣٥).\n(^٣) رواه ابن جرير ٨/ ٣٨٤ (٢٣٩٥٥) من طريق عبد الله عن معاوية، عن علي بن طلحة، عن ابن عباس، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٥١١ لابن جرير وابن أبي حاتم وابن المنذر.","vol":"14","page":192},{"text":"مالك! ما كنت هكذا، وإن كنت لحسن الطلب. قال: كنت إذ ذاك على دينك وأما اليوم فإني على الإسلام. قال: أفلستم تزعمون أن في الجنة ذهبًا وفضة وحريرًا؟ قال: بلى. قال: فأخرني حتى أقضيك في الجنة -استهزاءً- فوالله إن كان ما تقول حقًّا إني لأفضل فيها نصيبًا منك. فأنزل الله الآية (^١).\nوهذا الباب كالباب قبله أن الحداد لا تضره مهنته في صناعته إذا كان عدلًا.\nقال أبو العتاهية:\nألا إنما التقوى هو العز والكرم … وحبك للدنيا هو الذل والعدم\nوليس على حر تقي نقيصةٌ … إذا أسس التقوى وإن حاك أو حجم\nوفيه: أن الكلمة من الاستهزاء قد يتكلم بها المرء فيكتب الله لربها سخطه إلى يوم القيامة (^٢). ألا ترى وعيد الله على استهزائه بقوله ﴿سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ العَذَابِ مَدًّا (٧٩) وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا (٨٠)﴾ [مريم: ٧٩، ٨٠] يعني من المال والولد بعد إهلاكنا إياه. ﴿وَيَأتِينَا فَرْدًا﴾ أي: نبعثه وحده تكذيبًا لظنه.\nوكان العاصي بن وائل لا يؤمن بالبعث فلذلك قال له خباب: (والله لا أكفر بمحمد حتى تموت ثم تبعث) (^٣). ولم يرد خباب أنه إذا بعثه الله بعد الموت أن يكفر بمحمد لأنه حينئذٍ ﴿يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ﴾ [الحجر: ٢]، ويتمنى العاصي بن وائل وغيره أن لو كان ترابًا ولم يكن كافرًا وبعد البعث يستوي يقين المكذب به مع يقين المؤمن\n_________\n(^١) \"أسباب النزول\" ص ٣١٠ (٦١٢).\n(^٢) سيأتي برقم (٦٤٧٧ - ٦٤٧٨) ما في معنى كلام المصنف هذا فانظره.\n(^٣) سيأتي برقم (٢٤٢٥) كتاب: البيوع، باب: التقاضي.","vol":"14","page":193},{"text":"ويرتفع الكفر وتزول الشكوك وكان غرض خباب من قوله إياس العاصي من كفره، وذكر ابن الكلبي عن جماعة في الجاهلية أنهم كانوا زنادقة منهم العاصي بن وائل، وعقبة بن أبي معيط، والوليد بن المغيرة، وأبي بن خلف.\nوفيه: جواز الإغلاظ في اقتضاء الدين لمن خالف الحق وظهر منه الظلم والتعدي. فإن قلت: من عين الكفر آجلًا فهو كافر الآن إجماعًا، فكيف يصدر هذا عن خباب ودينه أصح وعقيدته أثبت وإيمانه أقوى وآكد من هذا كله. قلت: لم يرد خباب هذا وإنما أراد لا تعطني حتى تموت ثم تبعث أو إنك لا تعطيني ذلك في الدنيا فهنالك يؤخذ قسرًا منك.\nوقال أبو الفرج: لما كان اعتقاد هذا المخاطب أنه لا يبعث خاطبه على اعتقاده فكأنه قال: لا أكفر أبدًا. وقيل: أراد خباب أنه إذا بعث لا يبقى كفر؛ لأن الدار دار الآخرة. وقرئ: (ووُلدًا) بضم الواو ذكره الفراء، ونصبها عاصم، وثقل في كل القرآن، وقرأ مجاهد: ﴿مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا﴾، ونصب سائر القرآن. والوُلد والوَلَد لغتان، وقيس تجعل الوُلد جمعًا والوَلَد واحدًا (^١).\n_________\n(^١) \"معاني القرآن\" للفراء ٢/ ١٧٢ - ١٧٣.\nقلت: قال أبو علي الفارسي في \"الحجة للقراء السبعة\" (٥/ ٢١٠ - ٢١١): اختلفوا في ضم الواو وفتحها من قوله -﷿-: (وولدا) [مريم: ٧٧] في ستة مواضع، في مريم أربعة مواضع [٧٧، ٨٨، ٩١، ٩٢] وفي الزخرف [٨١] ونوح [٢١].\nفقرأهن ابن كثير وأبو عمرو: (وولدا) بالفتح؛ إلا في سورة نوح: (ماله وولده) فإنهما قرآه بضم الواو في هذِه وحدها. وقرأهن نافع وعاصم وابن عامر بفتح الواو في كل القرآن. وقرأهن حمزة والكسائي بضم الواو في كل القرآن. اهـ.\nوانظر: \"الكشف عن وجوه القراءات السبع\" ٢/ ٩٢ - ٩٣ و\"تفسير الطبري\" ١٢/ ٢٥٣.","vol":"14","page":194},{"text":"وقال الفارابي: الوُلد لغة في الوَلد ويكون واحدًا وجمعًا، وذكره أيضًا بكسر الواو وفتح الواو. وقال ابن سيده: الوَلَد والوُلد ما ولد أيًّا ما كان وهو يقع على الواحد والجمع والذكر والأنثى، ويجوز أن يكون الوُلد جمع وَلَد كوَثَن ووُثْن. والوِلد كالولد وليس بجمع. والوَلَد أيضًا: الرهط (^١).\n_________\n(^١) \"المحكم\" ١٠/ ١٣١.","vol":"14","page":195},{"text":"<span data-type='title' id=toc-1547>٣٠ - باب ذِكْرِ الخَيَّاطِ</span>\n٢٠٩٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ ﵁ يَقُولُ: إِنَّ خَيَّاطًا دَعَا رَسُولَ اللهِ - ﷺ - لِطَعَامٍ صَنَعَهُ، قَالَ أَنَسُ بْنُ مَالِكٍ: فَذَهَبْتُ مَعَ رَسُولِ اللهِ - ﷺ - إِلَى ذَلِكَ الطَّعَامِ، فَقَرَّبَ إِلَى رَسُولِ اللهِ - ﷺ - خُبْزًا وَمَرَقًا فِيهِ دُبَّاءٌ وَقَدِيدٌ، فَرَأَيْتُ النَّبِيَّ - ﷺ - يَتَتَبَّعُ الدُّبَّاءَ مِنْ حَوَالَيِ القَصْعَةِ -قَالَ:- فَلَمْ أَزَلْ أُحِبُّ الدُّبَّاءَ مِنْ يَوْمِئِذٍ. [٥٣٧٩، ٥٤٢٠، ٥٤٣٣، ٥٤٣٥، ٥٤٣٦، ٥٤٣٧، ٥٤٣٩ - مسلم: ٢٠٤١ - فتح: ٤/ ٣١٨]\nذكر فيه حديث أَنَسَ: إِنَّ خَيَّاطًا دَعَا رَسُولَ اللهِ - ﷺ - لِطَعَامٍ صَنَعَهُ، قَالَ أَنَسُ: فَذَهَبْتُ مَعَ رَسُولِ اللهِ - ﷺ - إِلَى ذَلِكَ الطَّعَامِ، فَقَرَّبَ إِلَى رَسُولِ اللهِ - ﷺ - خُبْزًا وَمَرَقًا فِيهِ دُبَّاءٌ وَقَدِيدٌ، فَرَأَيْتُ النَّبِيَّ - ﷺ - يَتَتَبَّعُ الدُّبَّاءَ مِنْ حَوَالَيِ القَصْعَةِ -قَالَ:- فَلَمْ أَزَلْ أُحِبُّ الدُّبَّاءَ مِنْ يَوْمِئِذٍ.\nوفي لفظ: فجعلت ألقيه إليه (^١). هذا الحديث يأتي في الأطعمة أيضًا (^٢)، وأخرجه مسلم وأبو داود والترمذي في الأطعمة، وقال: حسن صحيح، والنسائي في الوليمة (^٣).\nوفيه: جواز أكل الشريف طعام الخياط والصائغ وإجابته إلى دعوته.\n_________\n(^١) رواه مسلم (٢٠٤١).\n(^٢) سيأتي برقم (٥٣٧٩).\n(^٣) أبو داود (٣٧٨٢)، الترمذي (١٨٥٠)، النسائي في \"الكبرى\" ٤/ ١٥٥ (٦٦٦٢) كتاب: الأطعمة، باب: القديد، وقال في هامش \"السنن الكبرى\" ٤/ ١٤٦: هنا آخر كتاب الوليمة، ويلاحظ أن أبواب الوليمة وأبواب الأطعمة وآداب الأكل وكتاب الأشربة المحظورة والدعاء بعد الأكل والشرب، جاءوا في المخطوط (ج) تحت مسمى: كتاب الوليمة. اهـ.\nويبدو أنها النسخة التي نقل منها المصنف ﵀.","vol":"14","page":196},{"text":"وفيه: مؤاكلة الخدم وأن المؤاكل لأهله وخدمه مباح له أن يتبع شهوته حيث رآها إذا علم أن ذلك لا يكره منه وإذا لم يعلم ذلك فلا يأكل إلا مما يليه. وقد سئل مالك عن ذلك فأجاب بهذا الجواب.\nوفيه: دليل على جواز الإجارة خلافًا لمن لا يعتد به؛ لأنها ليست بأعيان مرئية ولا صفات معلومة.\nوفي صنعة الخياطة معنى ليس في سائر ما ذكره البخاري من ذكر القين والصائغ والنجار؛ لأن هؤلاء إنما تكون منهم الصنعة المحضة فيما يستصنعه صاحب الحديد والخشب والذهب والفضة وهي أمور من الصنعة يوقف على حدها ولا يختلط بها غيرها، والخياط إنما يخيط الثوب في الأغلب بخيوط من عنده فيجتمع إلى الصنعة الآلة، واحد منهما معناه التجارة والآخر الإجارة، وحصة أحدهما لا تتميز عن الأخرى، وكذلك هذا في الخراز والصباغ إذا كان يخرز بخيوطه ويصبغ هذا بصبغه على العادة المعتادة فيما بين الصناع، وجميع ذلك فائدة في القياس؛ لأن الشارع وجدهم على هذِه العادة أول زمن الشريعة فلم يغيرها إذ لو طولبا بغيرها شق عليهم فصار بمعزل، والعمل به ماض صحيح لما به من الإرفاق، قاله أجمع الخطابي (^١).\nوفيه: تواضعه - ﷺ - إذ أجاب دعوة الخياط وشبهه، وقد اختلف في إجابة الدعوة هل هي على الوجوب أو على الندب؟\nوالأظهر عندنا أنها في العرس واجبة.\nوفيه: إتيانه منازل أصحابه.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٠١٩ - ١٠٢٠.","vol":"14","page":197},{"text":"وفيه: الائتمار بأمرهم، وقد قال شعيب - ﵇ -: ﴿وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ﴾ [هود: ٨٨] فتأسى به في الإجابة.\nوفيه: الإجابة إلى الثريد، وهو خير الطعام. والدباء -ممدود-: القرع، جمع دباءة، وفيه لغة بالقصر، وأنكرها القرطبي (^١).\nووقع في \"شرح المهذب\" أنه القرع اليابس. والخبر في جاء به الخياط كان من شعير -كما ذكره الإسماعيلي- وإنما تتبعه من حوالي القصعة لأن الطعام كان مأكلًا مختلفًا، فكان يأكل مما يعجبه منه وهو الدباء ويترك ما لا يعجبه وهو القديد.\nقال ابن التين: وفيه: جواز ذلك إذا أكل مع خادمه إذا كان في القصعة شيء مفرد. وحديث: \"كل مما يليك\" (^٢)؛ لأنه لم يكن معه خادمه، وكان في القصعة شيء متماثل.\nوقول أنس: (فلم أزل أحبها من يومئذٍ) حقيق أن يحب ما أحب نبيه.\nوقوله: (من حوالي القصعة): يقال: رأيت الناس حوله وحولَيْه وحواله وحواليه، والجمع أحوال. وإلقاء أنس له الدباء دليل على جواز مناولة الضيفان بعضهم بعضًا، ولا نكير على فاعله، نعم، المكروه أن يتناول شيئًا من أمام غيره أو من مائدة أخرى، فقد كرهه ابن المبارك، ويأتي في الأطعمة -إن شاء الله تعالى- كما نبهنا عليه (^٣).\n_________\n(^١) \"المفهم\" ٥/ ٣١٤.\n(^٢) سيأتي برقم (٥٣٧٦) كتاب: الأطعمة، باب: التسمية على الطعام، والأكل باليمين، ورواه مسلم (٢٠٢٢) كتاب: الأشربة، باب: آداب الطعام والشراب وأحكامهما.\n(^٣) سيأتي برقم (٥٣٧٩).","vol":"14","page":198},{"text":"فائدة: كان أيوب خياطًا. وأول من خاط الثياب ولبسها إدريس - ﵇ -، وكانوا قبله يلبسون الجلود. وسيأتي أن إبراهيم كان عطارًا، وأن زكريا كان نجارًا. وأجَّر موسى نفسه على الرعي صلى الله وسلم عليهم.","vol":"14","page":199},{"text":"<span data-type='title' id=toc-1548>٣١ - باب ذِكْرِ النَّسَّاجِ</span>\n٢٠٩٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ قَالَ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ ﵁ قَالَ: جَاءَتِ امْرَأَةٌ بِبُرْدَةٍ -قَالَ: أَتَدْرُونَ مَا البُرْدَةُ؟ فَقِيلَ لَهُ: نَعَمْ، هِىَ الشَّمْلَةُ، مَنْسُوجٌ فِي حَاشِيَتِهَا- قَالَتْ: يَا رَسُولَ اللهِ، إِنِّي نَسَجْتُ هَذِهِ بِيَدِى أَكْسُوكَهَا. فَأَخَذَهَا النَّبِيُّ - ﷺ - مُحْتَاجًا إِلَيْهَا، فَخَرَجَ إِلَيْنَا وَإِنَّهَا إِزَارُهُ، فَقَالَ رَجُلٌ مِنَ القَوْمِ: يَا رَسُولَ اللهِ، اكْسُنِيهَا، فَقَالَ: \"نَعَمْ\". فَجَلَسَ النَّبِيُّ - ﷺ - فِي المَجْلِسِ، ثُمَّ رَجَعَ فَطَوَاهَا، ثُمَّ أَرْسَلَ بِهَا إِلَيْهِ، فَقَالَ لَهُ القَوْمُ: مَا أَحْسَنْتَ، سَأَلْتَهَا إِيَّاهُ، لَقَدْ عَلِمْتَ أَنَّهُ لَا يَرُدُّ سَائِلًا. فَقَالَ الرَّجُلُ: وَاللهِ مَا سَأَلْتُهُ إِلَّا لِتَكُونَ كَفَنِي يَوْمَ أَمُوتُ. قَالَ سَهْلٌ: فَكَانَتْ كَفَنَهُ. [انظر: ١٢٧٧ - فتح: ٤/ ٣١٨]\nذكر فيه حديث سهل بن سعد في قصة البردة، وسلف في الكفن من الجنائز فراجعه (^١) وفيه: جواز قبول الهدية من الضعيف إذا كان له مفضلة من التبرك وشبهه. والهبة لما يسأله الإنسان من ثوبه أو غيره. والأثرة على نفسه وإن كانت به حاجة إلى ذلك الشيء، والتبرك بثوب الإمام والعالم؟ رجاء النفع به في استشعاره كفنًا وشبه ذلك، وإعداد الكفن.\nوالبردة كالمئزر، وربما كانت من صوف أو كتان، وربما كانت أكبر من المئزر وقدر الرداء، قاله الداودي. وظاهر إيراد الحديث أنها الشملة، أنها الصوف؛ لأن الشملة كساء يؤتزر به، قاله ابن فارس (^٢).\nوقوله: (منسوج في حاشيتها): قال الجوهري: حاشية الثوب: أحد جوانب الثوب (^٣). وقال الهروي نحوه. وقال القزاز: حاشيتاه ناحيتاه\n_________\n(^١) راجع شرح حديث (١٢٧٧).\n(^٢) \"المجمل\" ٢/ ٥١٢.\n(^٣) \"الصحاح\" ٦/ ٢٣١٣.","vol":"14","page":200},{"text":"اللاتي في طرفها الهدب.\nوقوله: (وأخذها محتاجًا إليها، ولما طلبها بعث بها إليه)؛ لأنه - ﵇ - كان إذا أتاه شيء صرفه للمسلمين.\nوقوله: (إنها إزاره): يقول: ليأتزر بها.\nوقوله: (ثم رجع فطواها): يعني: رجع بعد قيامه من مجلسه.\nوقوله: (لا يرد سائلًا) أي: فيما يجد وفيما ينبغي أن يجاب سائله.\nوقوله: (لتكون كفني): رجاء بركتها لما صارت شعاره ولصقت بجسده.\nوكذلك قال: أشعرنها إياه يعني: حقوه. وسأله عبد الله بن أُبي في قميصه في يلي جسده ليكفن والده فيه فأجاب (^١).\n_________\n(^١) سلف الحديث برقم (١٢٦٩) كتاب: الجنائز، باب: الكفن في القميص الذي يكف أو لا يكف، ومن كفن بغير قميص، ورواه مسلم (٢٤٠٠) كتاب: فضائل الصحابة، باب: من فضائل عمر رضي الله تعالى عنه. من حديث ابن عمر.","vol":"14","page":201},{"text":"<span data-type='title' id=toc-1549>٣٢ - باب النَّجَّارِ</span>\n٢٠٩٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَبِي حَازِمٍ قَالَ: أَتَى رِجَالٌ إِلَى سَهْلِ بْنِ سَعْدٍ يَسْأَلُونَهُ عَنِ المِنْبَرِ، فَقَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - إِلَى فُلَانَةَ -امْرَأَةٍ قَدْ سَمَّاهَا سَهْلٌ-: \"أَنْ مُرِي غُلَامَكِ النَّجَّارَ، يَعْمَلُ لِي أَعْوَادًا أَجْلِسُ عَلَيْهِنَّ إِذَا كَلَّمْتُ النَّاسَ\". فَأَمَرَتْهُ يَعْمَلُهَا مِنْ طَرْفَاءِ الغَابَةِ ثُمَّ جَاءَ بِهَا، فَأَرْسَلَتْ إِلَى رَسُولِ اللهِ - ﷺ - بِهَا، فَأَمَرَ بِهَا فَوُضِعَتْ، فَجَلَسَ عَلَيْهِ. [انظر: ٣٧٧ - مسلم: ٥٤٤ - فتح: ٤/ ٣١٩]\n\n٢٠٩٥ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ الوَاحِدِ بْنُ أَيْمَنَ، عَنْ أَبِيهِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄، أَنَّ امْرَأَةً مِنَ الأَنْصَارِ قَالَتْ لِرَسُولِ اللهِ - ﷺ -: يَا رَسُولَ اللهِ، أَلَا أَجْعَلُ لَكَ شَيْئًا تَقْعُدُ عَلَيْهِ؟ فَإِنَّ لِي غُلَامًا نَجَّارًا. قَالَ: \"إِنْ شِئْتِ\". قَالَ: فَعَمِلَتْ لَهُ المِنْبَرَ، فَلَمَّا كَانَ يَوْمُ الجُمُعَةِ قَعَدَ النَّبِيُّ - ﷺ - عَلَى المِنْبَرِ الذِي صُنِعَ، فَصَاحَتِ النَّخْلَةُ التِي كَانَ يَخْطُبُ عِنْدَهَا حَتَّى كَادَتْ أَنْ تَنْشَقَّ، فَنَزَلَ النَّبِيُّ - ﷺ - حَتَّى أَخَذَهَا فَضَمَّهَا إِلَيْهِ، فَجَعَلَتْ تَئِنُّ أَنِينَ الصَّبِيِّ الذِي يُسَكَّتُ حَتَّى اسْتَقَرَّتْ. قَالَ: \"بَكَتْ عَلَى مَا كَانَتْ تَسْمَعُ مِنَ الذِّكْرِ\". [انظر: ٤٤٩ - فتح: ٤/ ٣١٩]\nذكر فيه حديث أَبِي حَازِمٍ قَالَ: أَتَى رِجَالٌ سَهْلِ بْنِ سَعْدٍ يَسْأَلُونَهُ عَنِ المِنْبَرِ، فَقَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - إِلَى فُلَانَةَ -امْرَأَةٍ قَدْ سَمَّاهَا سَهْلٌ-: \"مُرِي غُلَامَكِ النَّجَّارَ، يَعْمَلُ أَعْوَادًا أَجْلِسُ عَلَيْهِنَّ\" .. الحديث.\nوحديث جَابِرٍ: أَنَّ امْرَأَةً مِنَ الأَنْصَارِ قَالَتْ: يا رَسُولِ اللهِ، أَلَا أَجْعَلُ لَكَ شَيْئًا تَقْعُدُ عَلَيْهِ؟ فَإِنَّ لِي غُلَامًا نَجَّارًا .. الحديث.\nوقد سلفا في الجمعة (^١)، وظاهرهما التعارض؛ فإن في الأول: أنه - ﵇ - بعث إليها، وفي الثاني: أنها قالت ذلك، فيجوز أن يكون أرسل\n_________\n(^١) سلفا برقم (٩١٧ - ٩١٨) باب: الخطبة على المنبر.","vol":"14","page":202},{"text":"إليها بذلك ثم أرسلت فقالت، أو تكون ابتدأته، ثم بعث إليها أن مريه، فحفظ كل واحد بعض القصة.\nوكان اتخاذه سنة سبع، وقيل: سنة ثمان. حكاه ابن التين عن الشيخ أبي محمد. وكان من طرفاء الغابة، وصانعه غلام لسعد بن عبادة، قاله مالك، أو غلام العباس، أو غلام امرأة من الأنصار أو غير ذلك كما سلف في موضعه. قال ابن فارس: ناقة طرفة: ترعى أطراف المراعي ولا تختلط بالنوق، والطرفاء: شجرة معروفة (^١).\nوقوله: (فصاحت النخلة التي كان يخطب عندها): كذا هنا. وفي لفظ: (حنت حنين الناقة التي فارقت ولدها) (^٢). وفي آخر (سمع للجذع مثل أصوات العشار) (^٣)، وقد أسلفنا أنه نزل فضمه، وقال:\n\"لو لم أضمه لحن إلى قيام الساعة\" (^٤).\nوفيه: رد على القدرية؛ لأن الصياح ضرب من الكلام، وهم لا يجوزون الكلام إلا من حي ذي فم ولسان، كأنهم لم يسمعوا قوله: ﴿وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا﴾ الآية [فصلت: ٢١].\nو(تئن): بكسر الهمزة، يقال: أنَّ يئن أنينًا وأنانًا: بكت على ما كانت تسمع من الذكر.\n_________\n(^١) \"المجمل\" ٢/ ٥٩٤.\n(^٢) رواه أحمد ٣/ ٢٩٣.\n(^٣) انظر ما سلف برقم (٩١٨)، وما سيأتي برقم (٣٥٨٥).\n(^٤) رواه ابن ماجه (١٤١٥) كتاب: إقامة الصلاة، باب: ما جاء في بدء شأن المنبر، وأحمد ١/ ٢٤٩ - ٣٦٣، والدارمي ١/ ١٨٢ (٣٩) باب: ما أكرم النبي - ﷺ - من حنين المنبر، والضياء في \"المختارة\" ٥/ ٣٨ (١٦٤٥)، وقال البوصيري في \"مصباح الزجاجة\" ٢/ ١٦: إسناد صحيح رجاله ثقات، وصححه الألباني في \"الصحيحة\" (٢١٧٤).","vol":"14","page":203},{"text":"وقوله: (حتى استقرت): أي سكنت، من قر يقر، إذا سكن. وفيه معنى آخر أي: قل صوتها شيئًا فشيئًا حتى سكنت.\nوفيه: أن الأشياء التي لا روح لها تعقل، إلا إنها لا تتكلم حتى يؤذن لها. وإنما كان عليه أفضل الصلاة والسلام يقبل هدايا أصحابه ويأكل معهم ويستوهب منهم؛ لأنه أب لهم رحيم بهم رفيق. وأطيب\nما أكل الرجل من كسب يده وولده من كسبه.\nومنه قول لوط صلوات الله وسلامه عليه: ﴿هَؤُلَاءِ بَنَاتِي﴾ [هود: ٧٨] أي: أيامى نساء أمتي، قاله مجاهد (^١)، وهو حسن، أو كان في شرعه تزويج الكافر المسلمة، أو هؤلاء بناتي إن أسلمتم. وقال عكرمة: أراد انصرافهم ولم يعرض عليهم شيئًا لا بناته ولا بنات أمته.\nوقوله ﴿وَلَا عَلَى أَنْفُسِكُمْ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ﴾ [النور: ٦١]، ولم يذكر بيوت الأبناء؛ لأنها داخلة في بيوتكم.\nوفيه: المطالبة بالوعد، والاستنجاز فيه، وتكليف سيد العبد ما يفعله العبد، ولا يسأل عن طيب نفس العامل بما علم وكلام ما لا يعرف له كلام: الجمادات وشبهها كما سلف، وكانت هذِه آية معجزة أراد الله تعالى أن يريها عباده ليزدادوا إيمانًا، وما جرى على مجرى الإعجاز فهو خرق للعادات.\nقال ابن بطال: وأما نحن بيننا فلا يجوز كلام الجمادات إلينا (^٢).\nقلت: لا امتناع في ذلك.\n_________\n(^١) رواه الطبري ٧/ ٨٢ - ٨٣ (١٨٣٨٩ - ١٨٣٩٠)، وابن أبي حاتم ٦/ ٢٠٦٢ (١١٠٨٨).\n(^٢) \"شرح ابن بطال\" ٦/ ٢٢٦ - ٢٢٧.","vol":"14","page":204},{"text":"<span data-type='title' id=toc-1550>٣٣ - باب شِرَاءِ (^١) الحَوَائِجِ بِنَفْسِهِ</span>\nوَقَالَ ابْنُ عُمَرَ: اشْتَرَى النَّبِيُّ - ﷺ - جَمَلًا مِنْ عُمَرَ. [٢١١٥] واشْتَرَى ابن عُمَرَ بِنَفْسِهِ وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ: جَاءَ مُشْرِكٌ بِغَنَمٍ، فَاشْتَرَى النَّبِيُّ - ﷺ - مِنْهُ شَاةً. [٢١١٦] وَاشْتَرَى مِنْ جَابِرٍ بَعِيرًا. [انظر: ٤٤٣]\nثم ساق حديث عائشة: قَالَتِ: اشْتَرى رَسُولُ اللهِ - ﷺ - مِنْ يَهُودِيٍّ طَعَامًا بِنَسِيئَةٍ، وَرَهَنَهُ دِرْعَهُ.\nالشرح:\nحديث عائشة سلف (^٢). والغَنَمُ: اسم للشاة والمعز، لا واحد لها من لفظها، والجمع: أغنام فإذا أرادوا واحدة قالوا: شاة، صرح به القزاز.\nوفيه: ما بوب له، وهو مباشرة الشريف والإمام والعالم شراء الحوائج بنفسه وإن كان له من يكفيه؛ إيثارًا للتواضع وخروجًا عن أحوال المتكبرين؛ لأنه لا يشك أحد أن جميع الأمة كانوا حراصًا على كفاية ما يعن له من أموره، وما يحتاج إلى التصرف فيه رغبة منهم في دعوته وتبركًا بذلك.\n_________\n(^١) ورد بهامش الأصل: (الإمام)، وعلَّم عليها أنها نسخة. ونسبها الحافظ في \"الفتح\" ٣١٩/ ٤ لأبي ذر الهروي.\n(^٢) الحديث السابق (٢٠٦٨).","vol":"14","page":205},{"text":"<span data-type='title' id=toc-1551>٣٤ - باب شِرَاءِ الدَّوَابِّ وَالحَمِيرِ </span>(^١)\nوَإِذَا اشْتَرَى دَابَّةً أَوْ جَمَلًا وَهُوَ عَلَيْهِ، هَلْ يَكُونُ ذَلِكَ قَبْضًا قَبْلَ أَنْ يَنْزِلَ؟ وَقَالَ ابْنُ عُمَرَ: قَالَ النَّبِيُّ - ﷺ - لِعُمَرَ: \"بِعْنِيهِ\". يَعْنِى جَمَلًا صَعْبًا.\n\n٢٠٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي غَزَاةٍ، فَأَبْطَأَ بِي جَمَلِي وَأَعْيَا، فَأَتَى عَلَيَّ النَّبِيُّ - ﷺ - فَقَالَ: \"جَابِرٌ؟ \". فَقُلْتُ: نَعَمْ. قَالَ: \"مَا شَأْنُكَ؟ \". قُلْتُ: أَبْطَأَ عَلَيَّ جَمَلِي وَأَعْيَا فَتَخَلَّفْتُ. فَنَزَلَ يَحْجُنُهُ بِمِحْجَنِهِ، ثُمَّ قَالَ: \"ارْكَبْ\". فَرَكِبْتُ، فَلَقَدْ رَأَيْتُهُ أَكُفُّهُ عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"تَزَوَّجْتَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"بِكْرًا أَمْ ثَيِّبًا؟ \". قُلْتُ: بَلْ ثَيِّبًا. قَالَ: \"أَفَلَا جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ؟! \". قُلْتُ: إِنَّ لِي أَخَوَاتٍ، فَأَحْبَبْتُ أَنْ أَتَزَوَّجَ امْرَأَةً تَجْمَعُهُنَّ، وَتَمْشُطُهُنَّ، وَتَقُومُ عَلَيْهِنَّ. قَالَ: \"أَمَّا إِنَّكَ قَادِمٌ، فَإِذَا قَدِمْتَ فَالكَيْسَ الكَيْسَ\". ثُمَّ قَالَ: \"أَتَبِيعُ جَمَلَكَ؟ \". قُلْتُ نَعَمْ. فَاشْتَرَاهُ مِنِّي بِأُوقِيَّةٍ، ثُمَّ قَدِمَ رَسُولُ اللهِ - ﷺ - قَبْلِي، وَقَدِمْتُ بِالغَدَاةِ، فَجِئْنَا إِلَى المَسْجِدِ، فَوَجَدْتُهُ عَلَى بَابِ المَسْجِدِ، قَالَ: \"الآنَ قَدِمْتَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَدَعْ جَمَلَكَ، فَادْخُلْ فَصَلِّ رَكْعَتَيْنِ\". فَدَخَلْتُ فَصَلَّيْتُ، فَأَمَرَ بِلَالًا أَنْ يَزِنَ لَهُ أُوقِيَّةً. فَوَزَنَ لِي بِلَالٌ، فَأَرْجَحَ فِي المِيزَانِ، فَانْطَلَقْتُ حَتَّى وَلَّيْتُ فَقَالَ: \"ادْعُ لِي جَابِرًا\". قُلْتُ: الآنَ يَرُدُّ عَلَيَّ الجَمَلَ، وَلَمْ يَكُنْ شَيْءٌ أَبْغَضَ إِلَيَّ مِنْهُ. قَالَ: \"خُذْ جَمَلَكَ وَلَكَ ثَمَنُهُ\". [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٤/ ٣٢٠]\nثم ساق حديث جَابِرٍ في بيع الجمل.\n_________\n(^١) ورد بهامش الأصل: (والحُمُر) وعلَّم عليها أنها نسخة.","vol":"14","page":206},{"text":"حديث جابر هذا أخرجه البخاري في نحو عشرين موضعًا ستمر بك إن شاء الله، وسلف منها: الصلاة إذا قدم من سفر (^١)، وبعضه في الحج (^٢).\nفي حديث عمر: ركوب الجمل الصعب؛ لأنه بين بعد في باب: إذا اشترى شيئًا فوهب من ساعته، أن ابن عمر كان راكبًا عليه (^٣)؛ فلذلك بوب عليه هنا.\nوقول جابر: (كنت في غزوة).\nفيه: ذكر العمل الصالح ليأتي بالأمر على وجهه لا يريد فخرًا.\nوقوله: \"ما شأنك؟ \".\nفيه: تفقد لأحوال صحابته وذكرهم له ما ينزل بهم عند سؤاله.\nوقوله: (فتخلفت فنزل يحجنه بمحجنهِ): فيه نزول الشارع لأصحابه.\nومعنى يحجنه: يضربه بالمحجن -بكسر الميم- عصا محنية الرأس كالصولجان.\nوقال ابن فارس: خشبة في طرفها انعقاف، واحتجنتُ بها الشيء (^٤).\nوفيه: ضرب الدواب.\nوقوله: (أكفه عن رسول الله - ﷺ -).\nفيه: توقيره، وهو واجب من غير شك.\nوقوله: \"أفلا جارية تلاعبها وتلاعبك\".\n_________\n(^١) برقم (٤٤٣).\n(^٢) برقم (١٨٠١).\n(^٣) برقم (٢١١٥).\n(^٤) \"المجمل\" ٢/ ٢٦٦ مادة: حجن.","vol":"14","page":207},{"text":"فيه: حض على تزويج البكر، وعلى ما هو أقرب لطول الصحبة والمودة وما تستريح إليه النفوس؛ لما فيها من طبع البشرية والضعف، وقيل: معنى تلاعبها: من اللعاب لا اللعب، يؤيده رواية البخاري في\nموضع آخر: \"فأين أنت من الأبكار ولعابها (^١) \" (^٢) بضم اللام كما قيده المستملي.\nوقوله: \" إنهن أطيب أفواهًا\".\nوفيه: اعتذار جابر بأخواته.\nوقوله: \"أما إنك قادم \": يحتمل أن يكون إعلامًا وإن قدمت، قاله الداودي. و\"الكيس الكيس\" أي: الجماع، كما قاله ابن الأعرابي؛ لما فيه. والغسل من الأجر والكيس: العقل جعل طلب الولد عقلًا. وفي البخاري في موضع آخر الكيس: الولد (^٣)، ولعله حضه على طلب الولد واستعمال الكيس والرفق فيه إذا كان لا ولد له إذ ذاك، وقيل: أمره أن يتحفظ لئلا تكون حائضًا. والكيس: شدة المحافظة على الشيء، وقيل: حضه على الولد؛ ليكثر الإسلام ويعملوا بشرائعه.\nوفيه: سؤال رب السلعة للبيع وإن لم يعرضها له.\nوفيه: وزن ما يباع به: لقوله: \"بأوقية\".\nوفيه: الاستعجال للمقدوم.\nوقوله: (وقدمت بالغداة)، أي: غداة اليوم في قدم فيه - ﵇ -.\n_________\n(^١) ورد بهامش الأصل: رجح في \"المطالع\" أن تلاعبها من الملاعبة، ولم يذكر الضم في اللعاب إلا عن أبي الهيثم فقط وقدم عليه اللمز.\n(^٢) سيأتي برقم (٥٠٨٠) كتاب: النكاح، باب: تزويج الثيبات.\n(^٣) سيأتي برقم (٥٢٤٦) كتاب: النكاح، باب: طلب الولد.","vol":"14","page":208},{"text":"وقوله: (فوزن لي أوقية) هكذا هو بالألف، وادعى ابن التين أنه وقع بدونها (^١).\nوفيه: التوكيل في القضاء، قاله الداودي.\nوفيه: الرجحان في الوزن، ولعله كان يأمره (^٢) الوكيل، والوكيل لا يرجح إلا بالإذن. ومذهب مالك والشافعي والكوفيين: أن الزيادة في البيع من البائع والمشتري والحط من الثمن يجوز، سواء قبض الثمن أم لا، على حديث جابر، وهي عندهم هبة مستأنفة. وقال ابن القاسم: هبة، فإن وجد بالمبيع عيبًا رجع بالثمن في الهبة. وقال أبو حنيفة: إن كانت الزيادة فاسدة لحقت بالعقد وأفسدته، وخالفه صاحباه (^٣).\nوقال الطحاوي: لا تجوز الزيادة في البيع (^٤). وترك أصحابنا فيه القياس، ورجعوا إلى حديث جابر، وسنوضح ذلك في باب: استقراض الإبل.\nواختلفوا في أحكام الهبة فعند مالك: أنها تجوز وإن لم تقبض.\nوعند الشافعي والكوفيين: لا تجوز حتى تقبض، كما ستعرفه في أحكامها في بابه.\n_________\n(^١) ورد بهامش الأصل ما نصه: وهي لغة لبعضهم وقد رأيت في بعض روايات مسلم، وقال النووي فيما رواه ثابت عن رسول الله - ﷺ -: وقد ذكرها البخاري في باب: إذا اشترط البائع ظهر الدابة قال ذكرها مسلم فيه، وجاءت فيها أحاديث أخر انتهى وفي \"المطالع\" أن الخطابي حكاه وعنده باب، وحكاه اللحياني.\n(^٢) ورد بهامش الأصل ما نصه: وفي الصحيح أمره به.\n(^٣) انظر: \"المبسوط\" (١٣/ ١٢٣، ١٤/ ٨٥)، \"بدائع الصنائع\" ٥/ ٢٥٩، \"المنتقى\" ٥/ ١٣، \"أحكام القرآن\" لابن العربي ١/ ٣٩٠، \"أنوار البروق\" ٣/ ٢٨٤، \"المجموع\" ٩/ ٤٦٢، \"مسائل الكوسج\" (٢٢٣٣).\n(^٤) \"شرح معاني الآثار\" ٤/ ٤٨.","vol":"14","page":209},{"text":"وفيه: جواز هبة المبتاع ورد ما اشتراه، وكذا فعل في جمل عمر كما سيأتي (^١).\nوقد اختلف أهل العلم في البيع هل القبض شرط في صحته أم لا؟\nعلى قولين: أحدهما: لا، وأن البيع يتم بالقول غير الربوي، وبه قال مالك وأحمد وإسحاق (^٢).\nوثانيهما: نعم، وإنه من تمام العقد، فإن تلف قبل قبضه فمن ضمان بائعه. قال ابن المنذر: وقد وهب الشارع الجمل من جابر قبل أن يقبضه، وإذا جاز أن يهبه المشتري للبائع قبله، جاز أن يهبه لغيره وجاز بيعه، وأن يفعل فيما اشتراه ما يفعله المالك فيما ملكه، وليس مع من خالف هذا سنة يدفع بها هذِه السنة الثابتة.\n_________\n(^١) برقم (٢١١٥).\n(^٢) انظر: \"المدونة\" ٣/ ١٦٥ - ١٦٧، \"التفريع\" ٢/ ١٣٠، \"مسائل الكوسج\" (١٧٨٦، ١٨٠٦، ١٨٢١، ١٨٤٥، ١٨٤٧)، \"مسائل صالح\" (١٢٨٧)، \"مسائل ابن هانئ\" (١١٧٥)، \"الروايتين والوجهين\" ١/ ٣٢٦ - ٣٢٧، \"المغني\" ٧/ ١٨٨.","vol":"14","page":210},{"text":"<span data-type='title' id=toc-1552>٣٥ - باب الأَسْوَاقِ التِي كَانَتْ فِي الجَاهِلِيَّةِ فَتَبَايَعَ بِهَا النَّاسُ فِي الإِسْلَامِ</span>.\n٢٠٩٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانَتْ عُكَاظٌ وَمَجَنَّةُ وَذُو المَجَازِ أَسْوَاقًا فِي الجَاهِلِيَّةِ، فَلَمَّا كَانَ الإِسْلَامُ تَأَثَّمُوا مِنَ التِّجَارَةِ فِيهَا، فَأَنْزَلَ اللهُ: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ﴾ [البقرة: ١٩٨] فِي مَوَاسِمِ الحَجِّ، قَرَأَ ابْنُ عَبَّاسٍ كَذَا.\nذكر فيه حديث ابن عباس: كَانَتْ عُكَاظ وَمَجَنَّةُ … إلى آخره.\nسلف في الحج (^١). وفقهه أن الناس تجروا قبل الإسلام وبعده، وأن التجارة في الحج وغيره جائزة، وأن ذلك لا يحط أجر الحج إذا أقام الحج على وجهه وأتى بجميع مناسكه؛ لأن الله تعالى قد أباح لنا\nالابتغاء من فضله.\nوفيه: أن مواضع المعاصي وأفعال الجاهلية لا تمنع من فعل الطاعة فيها؛ بل يستحب توخيها وقصدها بالطاعة وبما يرضي الرب ﷻ، ألا ترى أنه - ﵇ - أباح دخول حجر ثمود لمن دخله متعظًا باكيًا خائفًا من النقمة ونزول السطوة.\nوقوله: (فلما كان الإسلام تأثموا من التجارة فيها)، ومعنى (تأثموا): تحرجوا من الإثم: كفوا عنه، وأثم: ثلاثي إذا وقع في الإثم، فصار مثل حرج إذا وقع في الحرج وتحرج إذا كف.\n_________\n(^١) برقم (١٧٧٠) باب: التجارة أيام الموسم.","vol":"14","page":211},{"text":"<span data-type='title' id=toc-1553>٣٦ - باب شِرَاءِ الإِبِلِ الهِيمِ أَوِ الأَجْرَبِ</span>\nالهَائِمُ: المُخَالِفُ لِلْقَصْدِ فِي كُلِّ شَيْءٍ.\n\n٢٠٩٩ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: كَانَ هَا هُنَا رَجُلٌ اسْمُهُ نَوَّاسٌ، وَكَانَتْ عِنْدَهُ إِبِلٌ هِيمٌ، فَذَهَبَ ابْنُ عُمَرَ ﵄ فَاشْتَرَى تِلْكَ الإِبِلَ مِنْ شَرِيكٍ لَهُ، فَجَاءَ إِلَيْهِ شَرِيكُهُ فَقَالَ: بِعْنَا تِلْكَ الإِبِلَ. فَقَالَ: مِمَّنْ بِعْتَهَا؟ قَالَ: مِنْ شَيْخٍ، كَذَا وَكَذَا. فَقَالَ: وَيْحَكَ ذَاكَ -وَاللهِ- ابْنُ عُمَرَ. فَجَاءَهُ فَقَالَ: إِنَّ شَرِيكِي بَاعَكَ إِبِلًا هِيمًا، وَلَمْ يَعْرِفْكَ. قَالَ: فَاسْتَقْهَا. قَالَ: فَلَمَّا ذَهَبَ يَسْتَاقُهَا فَقَالَ: دَعْهَا، رَضِينَا بِقَضَاءِ رَسُولِ اللهِ - ﷺ -: \"لَا عَدْوَى\". سَمِعَ سُفْيَانُ عَمْرًا. [٢٨٥٨، ٥٠٩٣، ٥٠٩٤، ٥٧٧٢ - مسلم: ٢٢٢٥ - فتح: ٤/ ٣٢١]\nحَدثَنَا عَلِيُّ بن عبد الله، ثَنَا سُفْيَانُ قال: قَالَ عَمْرٌو: كَانَ هَا هُنَا رَجُلٌ أسْمُهُ نَوَّاسٌ، وَكَانَتْ عِنْدَهُ إبل هِيمٌ، فَذَهَبَ ابن عُمَرَ فَاشْتَرى تِلْكَ الإِبِلَ مِنْ شَرِيكٍ لَهُ، فَجَاءَ إِلَيْهِ شَرِيكُهُ فَقَالَ: بِعْنَا تِلْكَ الإِبِلَ. فَقَالَ: مِمَّنْ بِعْتَهَا؟ قَالَ: مِنْ شَيْخِ، كَذَا وَكَذَا. فَقَالَ: وَيْحَكَ -والله- ذاك ابن عُمَرَ. فَجَاءَهُ فَقَالَ: إِن شَرِيكِي بَاعَكَ إبلًا هِيمًا، وَلَمْ يَعْرِفْكَ. قَالَ: فَاسْتَقْهَا، فَلَمَّا ذَهَبَ يَسْتَاقُهَا قَالَ: دَعْهَا، قد رَضِينَا بِقَضَاءِ رَسُولِ اللهِ - ﷺ -: \"لَا عَدْوى\". سَمِعَ سُفْيَانُ عَمْرًا.\nهذا السياق تفرد به البخاري.\nوقوله: (سمع سفيان عمرًا)، هو كما قال، وقد قال عبد الله بن الزبير الحميدي: حدثنا سفيان، ثنا عمرو بن دينار، وزاد: وكان نواس يجالس ابن عمر وكان يضحكه، فقال يومًا؛ وددت أن لي أبا قبيس ذهبًا.\nفقال له ابن عمر: ما تصنع به؟ قال: أموت عليه، فضحك","vol":"14","page":212},{"text":"ابن عمر (^١).\nإذا عرفت ذلك فالكلام عليه من أوجه:\nأحدها: (نواس) بفتح النون وكسرها، قال صاحب \"المطالع\": عند الأصيلي، والكافة نَوَّاس، وعند القابسي: نِوَاس بكسر النون وتخفيف الواو، وعند بعضهم: نواسي.\nثانيها: (الإبل) -بكسر الباء والتخفيف- اسم واحد يقع على الجميع ليس بجمع ولا باسم جمع، إنما هو دال عليه، وجمعها: إبال.\nوعن سيبويه: إبلان، ذكره في \"المخصص\" (^٢).\nوالهيم: هي التي أصابها الهيام: داء لا تروى معه من الماء، بضم الهاء وبالكسر اسم الفعل ومنه قوله تعالى ﴿شُرْبَ الهِيمِ﴾ [الواقعة: ٥٥] وقيل: في الآية غير هذا، وقيل: هو داء يكون معه الجرب؛ ولهذا ترجم عليه البخاري، ويدل عليه قول ابن عمر حين تبرأ إليه بائعها من عيبها: رضيت بقضاء رسول الله - ﷺ - \"لا عدوى\" وقيل: الهيم جمع الأهيم والهيماء، قال ذلك الخطابي وهو: العطشان الذي لا يروى، قال: ولا أعرف للعدوى في الحديث معنى، إلا أن تكون إذا رعت مع سائر الإبل وتركت معها ظن بها العدوى، وقد تكون من الهيام: وهو جنون يصيبها فلا تلزم القصد في سيرها (^٣).\nقلت: للعدوى معنى ظاهر؛ ولذلك قال ابن عمر: رضيت بقضاء رسول الله - ﷺ - في صحة هذا البيع، على ما فيه من التدليس والعيب ولا عدوى عليك ولا عليه، ولا أرفعكما إلى حاكم ولا ظلم ولا اعتداء.\n_________\n(^١) \"مسند الحميدي\" ١/ ٥٦١ (٧٢٢).\n(^٢) \"المخصص\" (٢/ ١٢٥).\n(^٣) \"أعلام الحديث\" ٢/ ١٠٢٤ - ١٠٢٥.","vol":"14","page":213},{"text":"وعبارة ابن سيده: الهيام: داء يصيب الإبل عن بعض المياه بتهامة يصيبها مثل الحمى (^١). وقال الهجري: هو داء يصيبها عن شرب النجل إذا كثر طحلبه واكتنفت به الذبان (^٢)، جمع ذباب بضم الذال. قلت: وفي \"نوادره\": الهيام: من أدواء الإبل مجرور الهاء، وكل الأدواء بضم أولها، ثم أوضحه أكثر مما ذكره عنه ابن سيده وواحد الهيم أهيم، وهيماء في المؤنث.\nوقول البخاري: (والهائم المخالف للقصد في كل شيء): أي: يهيم، يذهب على وجهه. واعترض ابن التين فقال: ليس الهائم واحد الهيم، فانظر لم أدخل البخاري هذا في تبويبه؟\nقلت: وجهه لائح، فإن الإبل الهيم لما كانت تخالف القصد في قيامها وقعودها ودورها مع الشمس كالحرباء، كالرجل الهائم العاشق. قال ذلك. ولم يذكر ابن بطال غير قول صاحب \"العين\" (^٣): الهيام كالجنون، ويقال: الهيوم أن يذهب على وجهه، والهيمان: العطشان (^٤). وقال الهروي: هيم، أي: مراض تمص الماء مصًّا فلا تروى (^٥)، وقيل: لا تروى حتى تموت به. وكذا قال الداودي: التي لا تشرب من الماء إلا قليلًا وهي عطاش، ومنه ﴿فَشَارِبُونَ شُرْبَ الْهِيمِ (٥٥)﴾ [الواقعة: ٥٥] أي: لأنه ﴿كَالمُهْلِ يَشْوِي الوُجُوهَ﴾ [الكهف: ٢٩] فهم عطاش أبدًا.\n_________\n(^١) \"المحكم\" ٤/ ٢٨٢.\n(^٢) انظر: \"لسان العرب\" ٨/ ٤٧٤٠. مادة [هيم].\n(^٣) \"العين\" ٤/ ١٠١.\n(^٤) \"شرح ابن بطال\" ٦/ ٢٣١.\n(^٥) انظر \"النهاية في غريب الحديث\" ٥/ ٢٨٩.","vol":"14","page":214},{"text":"ثالثها: كلمة: (ويح) للرحمة، كما قاله ابن سيده (^١)، وقيل: ويحه كويله، وقيل: ويح تقبيح، وفي \"المجمل\" عن الخليل: لم يسمع على بنائه إلا ويس وويه وويل وويك. وعن سيبويه: ويح: كلمة زجر لمن أشرف على الهلكة (^٢)، وقيل: لمن وقع فيها، وكذا فرق الأصمعي بين ويح وويل فقال: ويل تقبيح، وويح ترحم، وويس تصغيرها. وفي \"التهذيب\": ويح: كلمة تقال لمن وقع في هلكة لا يستحقها؛ بخلاف ودل: فإنها للذي يستحقها (^٣).\nوقوله: (فاستقها)، يحتمل أن يكون قاله مجمعًا على رد المبيع أو مختبرًا هل الرجل مغتبط بها أم لا؟\nوفيه من الفقه: شراء المعيب وبيعه إذا كان البائع قد عرَّف [عيبه] (^٤) ورضيه (المشتري) (^٥).\nوليس ذلك من الغش إذا بين له. وأما ابن عمر فرضي بالعيب والتزمه، فصحت الصفقة فيه. وفيه: تجنب ظلم الصالح؛ لقوله: ويحك ذاك ابن عمر.\nومعنى \"لا عدوى\"، في الحديث هي ما كانت الجاهلية تعتقده، ويجوز أن يكون من الاعتداء وهو العدوان والظلم، وحديث: \"لا يورد ممرض على مصح\" (^٦) خشية أن يصيب المصح شيء فيظن أنه منه.\n_________\n(^١) \"المحكم\" ٤/ ٢٩.\n(^٢) \"المجمل\" ٣/ ٩١٣.\n(^٣) \"تهذيب اللغة\" ٤/ ٣٩٦٨ - ٣٩٦٩ مادة: ويح.\n(^٤) في الأصل: بيعه، والصواب ما أثبتناه.\n(^٥) من (م).\n(^٦) سيأتي برقم (٥٧٧١) كتاب: الطب، باب: لا هامة، ورواه مسلم (٢٢٢١) كتاب: السلام، باب: لا يورد ممرض على مصح. من حديث أبي هريرة.","vol":"14","page":215},{"text":"<span data-type='title' id=toc-1554>٣٧ - باب بَيْعِ السِّلَاحِ فِي الفِتْنَةِ وَغَيْرِهَا</span>\nوَكَرِهَ عِمْرَانُ بْنُ حُصَيْنٍ بَيْعَهُ عند الفِتْنَةِ.\n\n٢١٠٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ ابْنِ أَفْلَحَ، عَنْ أَبِي مُحَمَّدٍ -مَوْلَى أَبِي قَتَادَةَ- عَنْ أَبِي قَتَادَةَ ﵁ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَامَ حُنَيْنٍ، -فَبِعْتُ الدِّرْعَ، فَابْتَعْتُ بِهِ مَخْرَفًا فِي بَنِي سَلِمَةَ، فَإِنَّهُ لأَوَّلُ مَالٍ تَأَثَّلْتُهُ فِي الإِسْلَامِ. [٣١٤٢، ٤٣٢١، ٤٣٢٢، ٧١٧٠ - مسلم: ١٧٥١ - فتح: ٤/ ٣٢٢]\nثم ساق من حديث أبي قتادة الحارث بن ربعي: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَامَ حُنَيْنٍ، فَبِعْتُ الدِّرْعَ، فَابْتَعْتُ بِهِ مَخْرَفًا فِي بَنِي سَلِمَةَ، فَإِنَّهُ لأَوَّلُ مَالٍ تَأَثَّلْتُهُ فِي الإِسْلَامِ.\nالشرح: أثر عمران ذكره عبد الله بن أحمد في \"علله\" فقال: سألت ابن معمر، عن محمد بن مصعب القرقساني، فقال: ليس بشيء، وكان لي رفيقًا فحدثنا عن أبي الأشهب، عن أبي رجاء، عن عمران بن حصين: أنه كره بيع السلاح في الفتنة، فقلنا لمحمد بن مصعب: هذا يرويه عن أبي رجاء قوله، فقال: هكذا سمعه. ثم قال: يحيى لم يكن من أصحاب الحديث (^١). قال عبد الله: وسمعت أبي، ذكر محمد بن\nمصعب فقال: لا بأس به (^٢). فقلت: أنكر يحيى عليه حديث أبي رجاء إذ رواه عن عمران قوله. فسكت.\nوفي \"تاريخ الخطيب\" رواه محمد بن مصعب أيضًا مرفوعًا إلى رسول الله - ﷺ - (^٣)، وكذا هو في كتاب \"البيوع\" لابن أبي عاصم، ورواه\n_________\n(^١) \"العلل ومعرفة الرجال\" ١/ ٤٩٢ (١١٤٢)، ٢/ ٥٩٦ - ٥٩٧ (٣٨٢٩).\n(^٢) المصدر السابق ٢/ ٥٩٩ (٣٨٤٠) وفيه: قال: لا بأس به، وحدثنا عنه بأحاديث كثيرة.\n(^٣) \"تاريخ بغداد\" ٣/ ٣٩٤.","vol":"14","page":216},{"text":"ابن عدي في \"كامله\" من حديث بحر بن كنيز السقاء -وهو ضعيف- عن عبيد الله بن القبطي عن أبي رجاء عن عمران (^١).\nوحديث أبي قتادة أخرجه مسلم أيضًا (^٢)، والبخاري مطولًا بقصة\nتأتي (^٣)، وأسقط هنا ما لم يتم الكلام إلا به، وهو أنه قتل رجلًا من الكفار فأعطاه - ﵇ - درعه. والبخاري أراد بيع الدرع فذكر موضعه فقط، وذكر في الأحكام:\nوقال لي عبد الله بن صالح، عن الليث: فقام رسول الله - ﷺ - فأداه إليّ (^٤)، وقد ساقها مرة أخرى كذلك متصلًا (^٥).\n_________\n(^١) \"الكامل في ضعفاء الرجال\" ٢/ ٢٢٩ - ٢٣٠ في ترجمة بحر بن كنيز (٢٨٧).\nورواه البيهقي في \"سننه\" ٥/ ٣٢٧ كتاب: البيوع، باب: كراهية بيع العصير ممن يعصر الخمر، والسيف ممن يعصي الله -﷿- به، من طريق ابن عدي، وقال: بحر السقاء ضعيف لا يحتج به.\nورواه أيضًا ٥/ ٣٢٧ من طريق محمد بن مصعب القرقساني، عن أبي الأشهب، عن أبي رجاء، عن عمران بن حصين موقوفًا، وقال: رفعه وهم، والموقوف أصح، ويروى ذلك عن أبي رجاء، من قوله.\nوروى ابن أبي حاتم في \"الجرح والتعديل\" ٨/ ١٠٣ في ترجمة محمد بن مصعب من أصحاب الحديث، كان مغفلًا، حدث عن أبي رجاء عن عمران بن حصين، كره بيع السلاح في الفتنة، وهو كلام أبي رجاء.\nوقال الحافظ في \"الفتح\": رواه ابن عدي والطبراني، وإسناده ضعيف.\nوقال في \"التلخيص\" ٣/ ١٨ رواه ابن عدي والبزار والبيهقي مرفوعًا، وهو ضعيف والصواب وقفه.\nوضعفه الألباني في \"الإرواء\" (١٢٩٦).\n(^٢) مسلم (١٧٥١).\n(^٣) سيأتي برقم (٣١٤٢) كتاب: فرض الخمس، باب: من لم يخمس الأسلاب.\n(^٤) سيأتي برقم (٧١٧٠) باب: الشهادة تكون عند الحاكم.\n(^٥) سيأتي برقم (٤٣٢٢) كتاب: المغازي، باب: قول الله تعالى ﴿وَيَوْمَ حُنَيْنٍ﴾.","vol":"14","page":217},{"text":"والذي شهد لأبي قتادة بالقتل: الأسود بن خزاعي وعبد الله بن أنيس -قاله المنذري (^١)، وفي الإسناد: ابن أفلح (^٢)، وهو عمر بن كثير بن أفلح وأبو محمد مولى أبي قتادة واسمه: نافع (^٣).\nوبنو سلِمة -بكسر اللام- بطن من الأنصار، واعترض الإسماعيلي فقال: الحديث ليس في شيء من ترجمة الباب. وليس كما ذكر فإنه ذكر للترجمة على بيع السلاح في الفتنة أثر عمران، وعلى قوله وغيرها حديث أبي قتادة: إذ باع السلاح في غير أيام الفتنة، أو يقال: إن الرجل لما قال: سلب ذلك القتيل عندي فارضه فكأنه بمنزلة البيع وذلك وقت فتنة؛ لأن الرضى لا يكون إلا مع مقارنة التماثل.\nوالمخرف: بفتح الميم وكسر الراء وعكسه وفتحها: البستان. وقيل: الحائط من النخل يخترف فيه الرطب أي: يُجتنى، وقيل: بالكسر ما يجنى فيه الثمر أو ما يقطع به، وبالفتح: الحائط من النخل، وقال ابن سيده: المخرف: القطعة الصغيرة من النخل لست أو سبع يشتريها الرجل للخرفة (^٤).\n_________\n(^١) انظر: \"تفسير الطبري\" ٨/ ٩.\n(^٢) هو عمر بن كثير بن أفلح المدني، مولى أبي أيوب الأنصاري. روى عن: سفينة وابن عمر وكعب بن مالك وغيرهم. روى عنه: سعد بن سعيد الأنصاري ويحيى بن سعيد الأنصاري وغيرهما، وثقه النسائي وابن حبان. انظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٨٨ (٢١٢٥)، \"ثقات ابن حبان\" ٧/ ١٦٦، \"تهذيب الكمال\" ٢١ (٤٩١) (٤٢٩٨).\n(^٣) هو نافع بن عباس، ويقال: عياش الأقرع. روى عن: أبي قتادة الأنصاري وأبي هريرة وغيرهما. روى عنه: صالح بن كيسان والزهري وغيرهما.\nوثقه النسائي وابن حبان وغيرهما. انظر ترجمته في: \"الجرح والتعديل\" ٨/ ٤٥٣ (٢٠٧٣)، \"ثقات ابن حبان\" ٥/ ٤٦٨، \"تهذيب الكمال\" ٢٩/ ٢٧٨ (٦٣٦١).\n(^٤) \"المحكم\" ٥/ ١٠٥.","vol":"14","page":218},{"text":"و(تأثلته): جعلته أصل مالي مأخوذ من الأثلة وهو الأصل، والآثال بالفتح: المجد، وبالضم: اسم جبل وبه سُمي الرجل قال:\nولكنما أسعى لمجد مؤثل … وقد يدرك المجد المؤثل أمثالي (^١)\nأي: المجد في له أصل.\nإذا تقرر ذلك فإنما كره بيع السلاح في الفتنة؛ لأنه من باب التعاون على الإثم وذلك منهي عنه. فأما بيعه في غيرها فمباح وداخل في عموم ﴿وَأَحَلَّ اللهُ البَيْعَ﴾ [البقرة: ٢٧٥] وقال ابن التين: لعله في فتنة لا يعرف الظالم من المظلوم فيها وإلا فلو علمنا بيع من المظلوم ولم يبع من الظالم.\nقلت: ومن الأول بيع العنب لعاصر الخمر فإنه حرام وباطل عند مالك، يفسغ البيع فيه (^٢). وخالف الثوري فقال: لا كراهة بع حلالك ممن شئت (^٣).\nوفيه ذكر الرجل الصالح بصالح عمله.\nفائدة: حنين: سنة ثمان (^٤)، وهو واد بين مكة والطائف على ثمانية عشر ميلًا من مكة (^٥).\n_________\n(^١) البيت من قول امرئ القيس، وانظر: \"لسان العرب\" ١/ ٢٨ مادة [أثل].\n(^٢) انظر: \"المنتقى\" ٣/ ١٥٨.\n(^٣) انظر: \"المغني\" ٦/ ٣١٧ - ٣١٨.\n(^٤) انظر تفاصيل الغزوة في: \"سيرة ابن هشام\" ٤/ ٦٥، و\"الكامل\" لابن الأثير ٢/ ٢٦١، و\"البداية والنهاية\" ٤/ ٧١٨.\n(^٥) انظر: \"معجم ما استعجم\" ٢/ ٤٧١، و\"معجم البلدان\" ٢/ ٣١٣.","vol":"14","page":219},{"text":"<span data-type='title' id=toc-1555>٣٨ - باب فِي العَطَّارِ وَبَيْعِ المِسْكِ</span>\n٢١٠١ - حَدَّثَنِي مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا أَبُو بُرْدَةَ بْنُ عَبْدِ اللهِ قَالَ: سَمِعْتُ أَبَا بُرْدَةَ بْنَ أَبِي مُوسَى، عَنْ أَبِيهِ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَثَلُ الجَلِيسِ الصَّالِحِ وَالجَلِيسِ السَّوْءِ، كَمَثَلِ صَاحِبِ المِسْكِ وَكِيرِ الحَدَّادِ، لَا يَعْدَمُكَ مِنْ صَاحِبِ المِسْكِ إِمَّا تَشْتَرِيهِ، أَوْ تَجِدُ رِيحَهُ، وَكِيرُ الحَدَّادِ يُحْرِقُ بَدَنَكَ أَوْ ثَوْبَكَ، أَوْ تَجِدُ مِنْهُ رِيحًا خَبِيثَةً\".\nذكر فيه حديث أبي موسى قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَثَلُ الجَلِيسِ الصَّالِحِ وَالجَلِيسِ السَّوْءِ، كَمَثَلِ صَاحِبِ المِسْكِ وَكِيرِ الحَدَّادِ، لَا يَعْدَمُكَ مِنْ صَاحِبِ المِسْكِ إِمَّا تَشْتَرِيهِ، أَوْ تَجِدُ رِيحَهُ، وَكِيرُ الحَدَّادِ يُحْرِقُ بَدَنَكَ أَوْ ثَوْبَكَ، أَوْ تَجِدُ مِنْهُ رِيحًا خَبِيثَةً\".\nهذا الحديث يأتي إن شاء الله تعالى في الذبائح (^١)، والمسك طاهر بالإجماع، ولا عبرة بخلاف الشيعة أن أصله دم.\nقال ابن بطال: واختلف فيمن استحب المسك ومن كرهه، والحديث حجة على الجواز؛ لأنه - ﵇ - ضرب مثل الجليس الصالح بصاحب المسك، وأخبر بعادة الناس في شرائه ورغبتهم في شمه، ولو لم يجز شراءه لبينه، وقد حرم الله بيع الأنجاس واستعمال روائح الميتة، فلا معنى لقول من كرهه، وإنما خرج كلامه - ﵇ - في هذا الحديث على المثل في النهي على مجالسة من يتأذى بمجالسته، كالمغتاب والخائض في الباطل، والندب إلى مجالسة من ينال في مجالسته الخير، من ذكر الله وتعلم العلم وأفعال البر كلها، وقد روي\n_________\n(^١) برقم (٥٥٣٤) باب: المسك.","vol":"14","page":220},{"text":"عن إبراهيم الخليل أنه كان عطارًا، فيما ذكره ابن بطال (^١).\nووجه إدخاله هذا الحديث في الذبائح؛ ليدل على تحليله؛ إذ أصله التحريم؛ لأنه دم فلما تغير عن الحالة المكروهة من الدم وهي الزهم وقبح الرائحة صار حلالًا بطيبها، وانتقلت حاله، وكانت حاله كحال الخمر، فتحل بعد أن كانت حرامًا بانتقال الحال. وأصل هذا في كتاب الله تعالى في قصة موسى ﴿فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى (٢٠) قَالَ خُذْهَا﴾ [طه: ٢٠، ٢١] فحكم لها بما انتقلت إليه، وأسقط عنها حكم ما انتقلت عنه.\nوحديث الباب حجة في طهارة المسك؛ لأنه لا يجوز حمل النجاسة في الصلاة ولا يأثم بذلك؛ فدل على طهارته، وممن أجاز الانتفاع به: علي (^٢)، وابن عمر (^٣)، وأنس (^٤)، وسلمان الفارسي (^٥)، ومن التابعين: سعيد بن المسيب (^٦)، وابن سيرين (^٧)، وجابر بن زيد (^٨)، ومن الفقهاء:\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٢٣٢ بتصرف.\n(^٢) رواه ابن أبي شيبة ٢/ ٤٦١ (١١٠٣٦) كتاب: الجنائز، في المسك في الحنوط من رخص فيه، وابن المنذر في \"الأوسط\" ٢/ ٢٩٥ (٨٩١)، والبيهقي في \"سننه\" ٣/ ٤٠٥ - ٤٠٦ كتاب: الجنائز، باب: الكافور والمسك للحنوط.\n(^٣) رواه عبد الرزاق ٣/ ٤١٤ (٦١٣٩ - ٦١٤١) كتاب: الجنائز، باب: الحفاظ، وابن أبي شيبة ٢/ ٤٦١ (١١٠٣٢ - ١١٠٣٣، ١١٠٣٨)، وابن المنذر ٢/ ٢٩٤ (٨٨٩)، والبيهقي ٣/ ٤٠٦.\n(^٤) رواه ابن أبي شيبة ٢/ ٤٦٠ (١١٠٣١)، وابن المنذر في \"الأوسط\" ٢/ ٢٩٤ - ٢٩٥ (٨٩٠)، والبيهقي ٣/ ٤٠٦.\n(^٥) ذكره ابن المنذر في \"الأوسط\" ٢/ ٢٩٤.\n(^٦) رواه ابن أبي شيبة ٢/ ٤٦١ (١١٠٣٤).\n(^٧) رواه عبد الرزاق ٣/ ٤١٤ (٦١٣٨)، وابن أبي شيبة ٥/ ٣٠٧.\n(^٨) رواه ابن أبي شيبة ٢/ ٤٦١ (١١٠٣٤). وانظر: \"الأوسط\" لابن المنذر ٢/ ٢٩٤ - ٢٩٥.","vol":"14","page":221},{"text":"الليث والأربعة وإسحاق (^١).\nوممن خالف في ذلك عمر فيما ذكره ابن أبي شيبة، أنه كره المسك وقال: لا تحنطوني به (^٢)، وكرهه عمر بن عبد العزيز (^٣)، وعطاء (^٤)، والحسن (^٥)، ومجاهد (^٦)، والضحاك (^٧)، وعن أكثرهم: لا يصلح للحي ولا للميت؛ لأنه ميتة، وهو عندهم بمنزلة ما قطع من الميتة ولا يصح ذلك إلا عن عطاء، كما قاله ابن المنذر (^٨)، والذي رأيته في \"المصنف\" عنه خلافه: إذ سئل: أطيب الميت بالمسك؟ قال:\nنعم، أو ليس تجعلون في الذي تجمرونه المسك (^٩). ثم ما قالوه قياس غير صحيح؛ لأن ما قطع من الحي يجري فيه الدم وليس هذا سبيل نافجة المسك؛ لأنها تسقط عند الاحتكاك كسقوط الشعر، وهو في معنى الجبن والبيض واللبن.\n_________\n(^١) \"المبسوط\" ٤/ ٤، \"تبيين الحقائق\" ١/ ٧٤، \"فتح القدير\" ١/ ٢٠٤، \"المدونة\" ٣/ ٦٩، \"المنتقى\" ٢/ ١١، \"الأم\" ١/ ٦٢، \"قواعد الأحكام في مصالح الآنام\" ٢/ ١٦٤ وقال: والأصل في الطهارات أن يتبع الأوصاف المستطابة وفي النجاسة أن يتبع الأوصاف المستخبثة، \"الفروع\" ١/ ٢٤٩، \"الإنصاف\" ١/ ٣٢٩.\n(^٢) \"المصنف\" ٢/ ٤٦١ (١١٠٣٩).\n(^٣) رواه ابن أبي شيبة ٢/ ٤٦١ (١١٠٤٠).\n(^٤) رواه عبد الرزاق ٣/ ٤١٥ (٦١٤٣)، وابن أبي شيبة ٢/ ٤٦١ (١١٠٤١).\n(^٥) رواه ابن أبي شيبة ٢/ ٤٦١ (١١٠٤٣)، ٥/ ٣٠٨ (٢٦٣٥٠).\n(^٦) رواه ابن أبي شيبة ٢/ ٤٦١ (١١٠٤٣)، ٥/ ٣٠٨ (٢٦٣٤٩).\n(^٧) رواه ابن أبي شيبة ٢/ ٤٦٢ (١١٠٤٤)، ٥/ ٣٠٨ (٢٦٣٤٨).\nوانظر: \"الأوسط\" ٢/ ٢٩٧.\n(^٨) \"الأوسط\" ٢/ ٢٩٧.\n(^٩) \"المصنف\" ٢/ ٤٦١ (١١٠٣٥).","vol":"14","page":222},{"text":"وفي أفراد مسلم من حديث أبي سعيد قال: قال رسول الله - ﷺ -:\n\"المسك أطيب الطيب\" (^١) وهو نص يقطع الخلاف.\nوفي \"سنن أبي داود\" (^٢). كان له سكّة يتطيب بها (^٣). وقال ابن المنذر: روينا عن النبي - ﷺ - بإسناد جيد: أنه كان له مسك يتطيب به.\nوذكره البخاري هنا بلفظ \"يحذيك\" يعني: يعطيك. تقول العرب: حذوته وأحذيته، إذا أعطيته، والاسم الحذيا مقصور.\nوفيه: الحض على صحبة الصالح وتجنب الجليس السوء، كما سلف.\nوفي الحديث: \"المرء على دين خليله فلينظر أحدكم من يخالل\" (^٤).\n_________\n(^١) مسلم (٢٢٥٢)، وانظر: \"الجمع بين الصحيحين\" ٢/ ٤٧٧ (١٨٣٧).\n(^٢) ورد بهامش الأصل: من خط الشيخ: لفظ أبي داود: \"أطيب طيبكم المسك\".\n(^٣) أبو داود (٤١٦٢) كتاب: الترجل، باب: ما جاء في استحباب الطيب، وصححه الألباني في \"صحيح الجامع\" (٤٨٣١).\n(^٤) روي هذا الحديث من طريقين عن أبي هريرة.\nالأول: من طريق زهير بن محمد التميمي عن موسى بن وردان عن أبي هريرة مرفوعًا.\nرواه من هذا الطريق: أبو داود (٤٨٣٣) كتاب: الأدب، باب: من يؤمر أن يجالس، والترمذي (٢٣٧٨) كتاب: الزهد، وأحمد ٢/ ٣٠٣، ٣٣٤، والطيالسي ٤/ ٢٩٩ (٢٦٩٦)، وإسحاق بن راهويه في \"مسنده\" ٣٥٢ (٣٥١)، والخرائطي في \"مساوئ الأخلاق\" (٦٩١)، وابن عدي في \"الكامل\" ٤/ ١٧٨ في ترجمة زهير بن محمد العنبري التميمي (٧١٤) والحاكم في \"المستدرك\" ٤/ ١٧١، والقضاعي في \"مسند الشهاب\" ١/ ١٤١ - ١٤٢ (١٨٧ - ١٨٨)، والبيهقي في \"شعب الإيمان\" ٧/ ٥٥ (٩٤٣٦)، وفي \"الآداب\" (٢٨٥)، والخطيب في \"تاريخ بغداد\" ٤/ ١١٥، وابن الجوزي في \"العلل المتناهية\" ٢/ ٢٣٦ (١٢٠٦) والمزي في \"تهذيب الكمال\" ٢٩/ ١٦٧. قال حديث غريب.\nالثاني: من طريق صفوان بن سليم عن سعيد بن يسار عن أبي هريرة مرفوعًا. =","vol":"14","page":223},{"text":"وفيه: جواز اشتراء المسك وهو إجماع.\nوالكير: الموضع في يجمع فيه الحداد، قاله الداودي. وقيل: الفرن المبني، وقيل: الزق في ينفخ فيه.\nوقوله: (\"لا يَعدمك\") بفتح الياء أي: لا يعدوك. قال ابن فارس: ليس يعدمني هذا الأمر. أي: ليس يعدوني (^١)، وضبط في أصل الدمياطي بضم أوله وكسر ثالثه.\nقال ابن التين: وهو ما ضبط هنا.\nوفيه: إباحة المقايسات في الدين، استنبطه ابن حبان في \"صحيحه\" (^٢).\nفائدة: المسك مذكر، ومن أنثه ذهب إلى رائحته، وذكر المسعودي في \"مروجه\" أصله.\n_________\n= رواه من هذا الطريق: الخرائطي في \"مساوئ الأخلاق\" (٦٩٢)، وابن حبان في \"المجروحين\" ١/ ١٠٧، والبيهقي في \"الشعب\" ٧/ ٥٥ (٩٤٣٨)، والبغوي في \"شرح السنة\" ١٣/ ٧٠ (٣٤٨٦)، وابن الجوزي في \"العلل المتناهية\" ٢/ ٢٣٦ - ٢٣٧ (١٢٠٧) وقال: حديث لا يصح عن رسول الله، فيه: إبراهيم بن أبي يحيى، قد كذبه مالك ويحيى بن معين وغيرهما. اهـ. ورواه أيضًا الحاكم في \"المستدرك\" ٤/ ١٧١ من طريق صدقة بن عبد الله عن إبراهيم بن محمد الأنصاري عن سعيد بن يسار. به، وقال: صحيح إن شاء الله تعالى ولم يخرجاه. وتعقبه الحافظ في \"إتحاف المهرة\" ١٥/ ١٥ (١٨٧٧٣) قائلًا: كلا؛ فصدقة ضعيف، وشيخه مجهول. قال الدارقطني في \"العلل\" ٨/ ٣٢٤: المعروف من رواية موسى بن وردان عن أبي هريرة اهـ. وقال النووي في \"رياض الصالحين\" (٣٦٧): رواه أبو داود والترمذي بإسناد صحيح. وأيضًا صححه الألباني في \"الصحيحة\" (٩٢٧).\n(^١) \"المجمل\" ٣/ ٦٥٢ مادة: عدم.\n(^٢) \"صحيح ابن حبان\" ٢/ ٣٢١.","vol":"14","page":224},{"text":"<span data-type='title' id=toc-1556>٣٩ - باب ذِكْرِ الحَجَّامِ</span>\n٢١٠٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: حَجَمَ أَبُو طَيْبَةَ رَسُولَ اللهِ - ﷺ - فَأَمَرَ لَهُ بِصَاعٍ مِنْ تَمْرٍ، وَأَمَرَ أَهْلَهُ أَنْ يُخَفِّفُوا مِنْ خَرَاجِهِ. [٢٢١٠، ٢٢٧٧، ٢٢٨٠، ٢٢٨١، ٥٦٩٦ - مسلم: ١٥٧٧ - فتح: ٤/ ٣٢٤]\n\n٢١٠٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ -هُوَ ابْنُ عَبْدِ اللهِ- حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَأَعْطَى الذِي حَجَمَهُ، وَلَوْ كَانَ حَرَامًا لَمْ يُعْطِهِ.\nذكر فيه حديث أَنَسِ: حَجَمَ أَبُو طَيْبَةَ رَسُولَ اللهِ - ﷺ - فَأَمَرَ لَهُ بِصَاعٍ مِنْ تَمْرٍ، وَأَمَرَ أَهْلَهُ أَنْ يُخَفِّفُوا مِنْ خَرَاجِهِ.\nوحديث ابن عَبَّاسٍ: احْتَجَمَ النَّبِيُّ - ﷺ - وَأَعْطَى الذِي حَجَمَهُ، وَلَوْ كَانَ حَرَامًا لَمْ يُعْطِهِ.\nوأخرجهما مسلم، ولفظه في الأول: بصاع أو مد أو مدين (^١).\nوله في الطب والبخاري: ولم يكن يظلم أحدًا أجره (^٢)، وفي لفظٍ: بصاعين من طعام (^٣).\n_________\n(^١) حديث أنس أخرجه مسلم (١٥٧٧) كتاب: المساقاة، باب: حل أجرة الحجامة.\nوحديث ابن عباس أخرجه مسلم (١٢٠٢) كتاب: الحج، باب: جواز الحجامة للمحرم، وفي المساقاة بعد حديث (١٥٧٧) برقم (١٢٠٢/ ٦٥).\n(^٢) سيأتي برقم (٢٢٨٥) كتاب: الإجارة، باب: خراج الحجام، ورواه مسلم (١٥٧٧/ ١٧٧) بعد حديث (٢٢٠٨) كتاب: السلام، باب: لكل داء دواء، واستحباب التداوي.\n(^٣) سيأتي برقم (٢٢٧٧)، ورواه مسلم (١٥٧٧).","vol":"14","page":225},{"text":"ولمسلم من حديث ابن عباس: عبد لبني بياضة، وزاد تخفيف الضريبة (^١).\nوقد سلف الكلام على كسب الحجام قريبًا في باب: موكل الربا، وحكينا فيه عدة أقوال.\nوأبو طيبة: بفتح الطاء المهملة، اسمه دينار أو نافع أو ميسرة، أقوال. قال ابن الحذاء: عاش مائة وثلاثًا وأربعين سنة (^٢).\nوفيه: استعمال الأجير من غير تسمية أجرته وإعطاؤه قدرها وأكثر، قاله الداودي. وهذا غير جائز عند مالك (^٣) ولا غيره، ولعل محله أنهم كانوا يعلمون مقدارها فدخلوا على العادة. والحديث نص في إباحة ما تناوله، ولا وجه لكراهية أبي جحيفة لأجره، واستدلاله على ذلك بنهيه عن ثمن الدم.\nوفيه: إشارة، أعنى: النهي عن رفع أمته عن الصناعات الوضيعة.\n_________\n(^١) مسلم (١٢٠٢/ ٦٦) بعد حديث (١٥٧٧).\n(^٢) انظر: \"الاستيعاب في معرفة الأصحاب\" ٤/ ٢٦٢ (٣٠٨٨)، و\"أسد الغابة\" ٦/ ١٨٣ (٦٠٣٢)، و\"الإصابة\" ٤/ ١١٤ (٦٨٢).\n(^٣) انظر: \"المعونة\" ٢/ ١٠٩.","vol":"14","page":226},{"text":"<span data-type='title' id=toc-1557>٤٠ - باب التِّجَارَةِ فِيمَا يُكْرَهُ لُبْسُهُ لِلرِّجَالِ وَالنِّسَاءِ</span>\n٢١٠٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو بَكْرِ بْنُ حَفْصٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِيهِ قَالَ: أَرْسَلَ النَّبِيُّ - ﷺ - إِلَى عُمَرَ ﵁ بِحُلَّةِ حَرِيرٍ -أَوْ سِيرَاءَ- فَرَآهَا عَلَيْهِ، فَقَالَ: \"إِنِّي لَمْ أُرْسِلْ بِهَا إِلَيْكَ لِتَلْبَسَهَا، إِنَّمَا يَلْبَسُهَا مَنْ لَا خَلَاقَ لَهُ، إِنَّمَا بَعَثْتُ إِلَيْكَ لِتَسْتَمْتِعَ بِهَا\". يَعْنِى: تَبِيعُهَا. [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح: ٤/ ٣٢٥]\n\n٢١٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ أُمِّ المُؤْمِنِينَ ﵂ أَنَّهَا أَخْبَرَتْهُ أَنَّهَا اشْتَرَتْ نُمْرُقَةً فِيهَا تَصَاوِيرُ، فَلَمَّا رَآهَا رَسُولُ اللهِ - ﷺ - قَامَ عَلَى البَابِ، فَلَمْ يَدْخُلْهُ، فَعَرَفْتُ فِي وَجْهِهِ الكَرَاهِيَةَ، فَقُلْتُ: يَا رَسُولَ اللهِ، أَتُوبُ إِلَى اللهِ وَإِلَى رَسُولِهِ - ﷺ - مَاذَا أَذْنَبْتُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَا بَالُ هَذِهِ النُّمْرُقَةِ؟ \". قُلْتُ: اشْتَرَيْتُهَا لَكَ لِتَقْعُدَ عَلَيْهَا وَتَوَسَّدَهَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ أَصْحَابَ هَذِهِ الصُّوَرِ يَوْمَ القِيَامَةِ يُعَذَّبُونَ، فَيُقَالُ لَهُمْ: أَحْيُوا مَا خَلَقْتُمْ\". وَقَالَ: \"إِنَّ البَيْتَ الذِي فِيهِ الصُّوَرُ لَا تَدْخُلُهُ المَلَائِكَةُ\". [٣٢٢٤، ٥١٨١، ٥٩٥٧، ٥٩٦١، ٧٥٥٧ - مسلم: ٢١٠٧ - فتح: ٤/ ٣٢٥]\nذكر فيه حديث ابن عمر (^١) في إرسال رسول الله - ﷺ - إليه الحلة الحرير.\nوحديث عائشة في النمرقة.\nوالحديثان في مسلم (^٢)، وللبخاري في الأول في طريق آخر:\n_________\n(^١) ورد بهامش الأصل ما نصه: حديث عمر تقدم في الجمعة، وتقدم من حديث ابنه في العيد.\n(^٢) حديث ابن عمر رواه مسلم (٢٠٦٨) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة ..\nوحديث عائشة رواه مسلم (٢١٠٧) كتاب: اللباس والزينة، باب: تحريم تصوير صورة الحيوان ..","vol":"14","page":227},{"text":"\"لتبيعها أو لتكسوها\". وقالا: حلة سيراء (^١). وفي الثاني: فأخذتها فجعلتها مرفقتين يرتفق بهما في البيت (^٢). وفي رواية: (قرامًا) بدل: (نمرقة) (^٣). والقرام: ثوب صوف ملون كما قال الخليل (^٤)، والنمرقة: جمعها نمارق، وهي الوسادة. قال ابن التين: ضبطناها في الكتب بفتح النون وضم الراء، وضبطه ابن السكيت بضمهما ويكسرهما (^٥)، ونمرق بغير هاء، قال: وذكرها القزاز بفتح النون وضم الراء ولم يضبطها، وقيل: هي المجالس ولعلها الطنافس. وضبطها في \"المحكم\" بضمهما وبكسرهما، ثم قال: قيل: التي يُلبَسُها الرَّحل (^٦).\nوفي \"الجامع\": نمرق تجعل تحت الرحل. وقال الجوهري: هي وسائد صغيرة، وربما سموا الطنفسة التي فوق الرحل نمرقة (^٧). عن أبي عبيد: والسيراء برود يخالطها حرير (^٨)، قاله صاحب \"العين\" (^٩)، وقد سلف الكلام عليها في الجمعة.\nإذا تقرر ذلك:\nفالتجارة فيما يكره لبسه جائزة إذا كان في البيع منفعة لغير اللابس، بخلاف ما لا منفعة فيه مطلقًا، فإنه من أكل المال بالباطل.\n_________\n(^١) سيأتي برقم (٥٨٤١) كتاب: اللباس، باب: الحرير للنساء.\n(^٢) رواه مسلم (٢١٠٧/ ٩٦).\n(^٣) سيأتي من حديث عائشة برقم (٥٩٥٤)، ورواه مسلم (٢١٠٧/ ٩١).\n(^٤) \"العين\" ٥/ ١٥٩، مادة: (قرم).\n(^٥) \"إصلاح المنطق\" ص ١٣٤.\n(^٦) \"المحكم\" ٦/ ٣٩٣.\n(^٧) \"الصحاح\" ٤/ ١٥٦١، مادة: (نمرق).\n(^٨) \"غريب الحديث\" ١/ ١٣٨.\n(^٩) \"العين\" ٧/ ٢٩١، مادة: (سير).","vol":"14","page":228},{"text":"وأما بيع الثياب التي فيها الصور المكروهة فظاهر حديث عائشة أن بيعها لا يجوز؛ لكن قد جاءت آثار (^١) مرفوعة عن النبي - ﷺ - تدل على جواز بيع ما يوطأ ويُمْتهن من الثياب التي فيها الصور، منها ستر عائشة سهوة لها بستر فيه تصاوير، فهتكه - ﵇ -، فجعلته قطعتين فاتكأ - ﵇ - على إحداهما، رواه وكيع عن أسامة بن زيد، عن عبد الرحمن بن القاسم، عن أبيه عنها (^٢): وإذا تعارضت الآثار فالأصل الإباحة حتى يرد الحظر، ويحتمل أن يكون معنى حديث عائشة في النمرقة -لو لم يعارضه غيره- محمولًا على الكراهة دون التحريم، بدليل أنه - ﵇ - لم يفسخ البيع في النمرقة التي اشترتها عائشة، وكأن البخاري اكتفي بذكر النمرقة عن لبس النساء. وقد يستنبط منه أنها للنساء عند الاختلاف في متاع البيت.\nوقوله: (حَرِيرٍ أَوْ سِيرَاءَ) شك من الراوي.\nوقوله: (فَرَآهَا عَلَيْهِ). قال الداودي: هو وهم، وقد سلف في العيد أنه أعطاها له فقال: كسوتنيها، وقد قلت في حلة عَطارد ما قلت؟ فقال: \"إني لم أكسُكَها لتلبسها\" فكساها عمر (^٣) أخًا له بمكة مشركًا (^٤).\n_________\n(^١) من ذلك ما سيأتي عن عائشة برقم (٥٩٥٤) كتاب: اللباس، باب: ما وطئ من التصاوير، ورواه مسلم ٢١٠٧/ ٩١.\n(^٢) رواه من هذا الطريق ابن ماجه (٣٦٥٣)، وابن أبي شيبة ٥/ ٢٠٧ - ٢٠٨ (٢٥٢٧٦). قال البوصيري في \"الزوائد\" (١٢٤٢): رواه البخاري ومسلم من هذا الوجه خلا قوله: (فرأيت النبي - ﷺ - متكئ على إحداهما) والباقي نحوه، وإسناد طريق ابن ماجه فيه أسامة بن زيد متفق على تضعيفه. اهـ.\nوالحديث سيأتي برقم (٢٤٧٩)، ومسلم (٢١٠٧) من وجه آخر.\n(^٣) ورد بهامش الأصل: الظاهر أنه أخو أخيه زيد لأمه ثم رأيت بخط الدمياطي قيل: اسمه عثمان بن حكيم السلمي (....) إنما أخوه لأمه زيد بن الخطاب لا عمر بن الخطاب (.....).\n(^٤) سلف برقم (٨٨٦) كتاب: الجمعة، باب: يلبس أحسن ما يجد.","vol":"14","page":229},{"text":"وقيل: إنه أخوه من الرضاعة؛ لأنه لا يُعلم له أخ إلا زيد (^١).\nوالخلاق: النصيب. أي: من لا نصيب له في الآخرة.\nو(الحلة): إزارٌ ورداءٌ، لا يسمى حلةً حتى يكونا ثوبين، قاله أبو عبيد (^٢)، وقد سلف.\nو(الصُّوَرِ): بضم الصاد وفتح (الواو) (^٣) جمع صورة، قال ابن التين: وهذا ما سمعناه، ويجوز بسكون الواو.\nقال الداودي: وهو ناسخ لكل ما جاء في الصور، لأنه خبر والخبر لا ينسخ، وما جاء من الرخصة فيما يمتهن فمنسوخ، لأن الأمر والنهي يدخله النسخ.\nوقال غيره إن قوله: \"إلا ما كان رقمًا في ثوب\" (^٤) ناسخ لحديث الباب؛ لأن الرخصة نسخت الشدة، والخبر إذا قارن الأمر يجوز فيه النسخ، وقد قارنه أمر وهي العادة التي أمرهم أن لا يتخذوها ثم نسخت الإباحة.\nوقوله: (\"أَحْيُوا\") هو بفتح الهمزة.\n(\"مَا خَلَقْتُمْ\") أي: ما قدرتم وصورتم بصور الحيوان.\n_________\n(^١) قال الحافظ في \"الفتح\" ٥/ ٢٣٣: قال الدمياطي: إنما كان عثمان بن حكيم أخا زيد بن الخطاب أخي عمر- لأمه، أمهما أسماء بنت وهب.\nقلت -أعني الحافظ- إن ثبت احتمل أن تكون أسماء بنت وهب أرضعت عمر؛ فيكون عثمان بن حكيم أخاه أيضًا من الرضاعة كما هو أخو أخيه زيد من أمه.\n(^٢) \"غريب الحديث\" ١/ ١٣٩.\n(^٣) في الأصل: الراء.\n(^٤) سيأتي برقم (٣٢٢٦) كتاب: بدء الخلق، باب: إذا قال أحدكم: آمين.\nومسلم (٢١٠٦) كتاب: اللباس والزينة، باب: تحريم تصوير صورة الحيوان.","vol":"14","page":230},{"text":"والمراد بالملائكة: غير الحفظة. وقيل: ملائكة الوحي، أما الحفظة فلا تفارقه إلا عند الجماع والخلاء، كما أخرجه ابن عدي وضعفه (^١).\n_________\n(^١) قلت: رواه الترمذي (٢٨٠٠) من طريق الأسود بن عامر: حدثنا أبو محياة عن ليث عن نافع عن ابن عمر أن رسول الله - ﷺ - قال: \"إياكم والتعري فإن معكم من لا يفارقكم إلا عند الغائط، وحين يفضي الرجل إلى أهله فاستحيوهم وأكرموهم\".\nقال الترمذي: حديث غريب لا نعرفه إلا من هذا الوجه. وأبو محياة اسمه يحيى بن يعلى.\nووجه المباركفوري قول الترمذي: حديث غريب، فقال: في سنده ليث بن أبي سليم، وكان قد اختلط أخيرًا ولم يتميز حديثه. اهـ \"تحفة الأحوذي\" ٨/ ٦٩.\nوضعفه الألباني -﵀- في \"الإرواء\" (٦٤) وفي \"ضعيف الجامع\" (٢١٩٤).\nوالحديث رواه البزار كما في \"كشف الأستار\" (٣١٧)، وكما في \"مختصر زوائد مسند البزار\" ١/ ١٨١ (٢٠٥)، والسراج في \"حديثه\" ٢/ ٢٠٢ (٨٣٨) كلاهما عن محمد بن عثمان، عن عبيد الله بن موسى، عن حفص بن سليمان، عن علقمة بن مرثد، عن مجاهد، عن ابن عباس - ﵄ - مرفوعًا بلفظ: \"إن الله ينهاكم عن التعري، فاستحيوا من ملائكة الله الذين لا يفارقونكم إلا عند ثلاث حالات: الغائط والجنابة والغسل، فإذا اغتسل أحدكم بالعراء فليستتر بثوبه أو بحذمة حائطٍ أو ببعيره\". قال البزار: لا نعلمه يروى عن ابن عباس إلا من هذا الوجه، وحفص لين الحديث. ورواه ابن أبي حاتم في \"تفسيره\" ١٠/ ٣٤٠٨ (١٩١٧٧) من طريق وكيع، عن سفيان ومسعر، عن علقمة بن مرثد عن مجاهد، بنحو حديث ابن عباس، مرسلًا. وأورده الألباني في \"الضعيفة\" (٢٢٤٣) مرسلًا وموصولًا عن ابن عباس، وقال: ضعيف جدًّا.\nورواه الدارقطني في \"العلل\" ٨/ ٢٣٢، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ١/ ٣٢٨ (٥٣٨) من طريق أحمد بن عبدة، عن زياد البكائي، عن مسعر، عن علقمة بن مرثد، عن مجاهد، عن أبي هريرة، عن النبي - ﷺ - أنه نهى عن التعري فإن الكرام الكاتبين لا يفارقان العبد إلا عند الخلاء، وعند خلوة الرجل بأهله.\nوضعف الدارقطني حديثي ابن عباس وأبي هريرة المرفوعين.\nوقال: والصحيح عن علقمة بن مرثد عن مجاهد. اهـ.\nقلت: أي مرسلًا. =","vol":"14","page":231},{"text":"وقال ابن عبد البر: لم يرخص في شيء منها في هذا الحديث، وإن كانت الرخصة وردت في غيره في هذا المعنى وأن ذلك يتعارض، وحديث عائشة هذا من أصح ما يُروى في هذا الباب، إلا أن في بعض الروايات ذكر الرخص فيما يرتفق ويتوسد، فالله أعلم بالصحيح في ذلك، ومن جهة النظر: لا يجب أن يقع المنع إلا بدليل لا منازع له، وحديث سهل بن حنيف مع أبي طلحة يعضد الاستثناء، أخرجه\nمالك (^١).\nولم يدرك (ابن عتبة) (^٢) سهلًا ولا سمع أبا طلحة (^٣)، وإنما الحديث\n_________\n= وفي الباب عن زيد بن ثابت مضعفًا. رواه البيهقي في \"شعب الإيمان\" ٦/ ١٤٦ (٧٧٣٩) من طريق سليمان بن النعمان، عن الحسن بن أبي جعفر، عن ليث، عن محمد بن عمرو، عن أبيه، عن زيد بن ثابت مرفوعًا: \"ألم أنهكم عن التعري، إن معكم من لا يفارقكم في نوم ولا يقظة، إلا حين يأتي أحدكم أهله، أو حين يأتي خلاءه، ألا فاستحيوها ألا فأكرموها\".\nوالحديث ضعفه الألباني في \"الضعيفة\" (٢٣٠٠).\nوجملة القول أن الأحاديث في هذا الباب ضعيفة، لا تقوم بها حجة، والله أعلم.\n(^١) انتهى من \"التمهيد\" ١٦/ ٥١ - ٥٤ بتصرف.\nوانظر: \"الموطأ\" ٢/ ٩٦٦. وسيأتي لهذا الحديث زيادة تخريج.\n(^٢) تصحفت في الأصل إلى (عيينة) والصواب المثبت: فالحديث رواه مالك: عن أبي النضر، عن عبيد الله بن عبد الله بن عتبة بن مسعود. أنه دخل على أبي طلحة الأنصاري يعوده … الحديث.\nورواه هكذا الترمذي (١٧٥٠)، والنسائي ٨/ ٢١٢، وأحمد ٣/ ٤٨٦، والنسائي في \"الكبرى\" ٥/ ٤٩٩ (٩٧٦٦)، وابن حبان ١٣/ ١٦٢ (٥٨٥١)، والطبراني ٥/ ١٠٤ (٤٧٣١)، والبيهقي ٧/ ٢٧١ جميعًا من طريق مالك، به. والحديث صححه الألباني في \"غاية المرام\" (١٣٤) وقال: إسناده صحيح على شرط الشيخين.\n(^٣) قال الحافظ ابن عبد البر في \"التمهيد\" ٢١/ ١٩٢ - ١٩٣ بعد أن قال: لم يختلف الرواة عن مالك في إسناد هذا الحديث ومتنه في \"الموطأ\". فقال: قال بعض أهل =","vol":"14","page":232},{"text":"لعبيد الله عن ابن عباس، عن أبي طلحة وسهل (^١).\n_________\n= العلم: لم يلق عبيد الله أبا طلحة، وما أدري كيف ذلك! وهو يروي حديث مالك هذا؟ وأظن ذلك أن بعض أهل السير قال: توفي أبو طلحة سنة أربع وثلاثين، وعبيد الله لم يكن في ذلك الوقت ممن يصح له سماع.\nثم قال: واختلف في وفاة أبي طلحة، وأصح ما في ذلك أن وفاته لم تكن إلا بعد خمسين سنة من الهجرة.\nوأما سهل بن حنيف، فلا يشك عالم بأن عبيد الله لم يره ولم يسمع منه، وذكره في هذا الحديث خطأ لا شك فيه؛ لأن سهلًا توفي سنة ثمان وثلاثين، ولا يذكره في الأغلب عبيد الله بن عبد الله؛ لصغر سنه، والصواب في ذلك -والله أعلم- عثمان بن حنيف.\nثم قال: والصحيح في هذا الحديث رواية الزهري عن عبيد الله عن ابن عباس، عن أبي طلحة، كذا قال علي بن المديني وغيره، وهو عندي -كما قالوه - والله أعلم. اهـ بتصرف.\nوجزم بانقطاعه في \"الاستذكار\" ٢٧/ ١٧١ - ١٧٢ فقال: هذا الحديث منقطع غير متصل؛ لأن عبيد الله لم يدرك سهل بن حنيف ولا أبا طلحة ولا حفظ له عنهما، ولا عن أحدهما سماع، ولا له مسند يدركهما به.\nثم قال: والصحيح في هذا الحديث أن بين عبيد الله وبين أبي طلحة وسهل بن حنيف فيه ابن عباس. اهـ بتصرف.\nقلت: سيأتي تخريجه من هذا الوجه.\n(^١) قلت: وهو ما جزم به ابن عبد البر فيما تقدم نقله عنه:\nوكذلك جزم به الدارقطني في \"العلل\" ٨/ ٦ - ٩ وينظر: \"تحفة الأشراف\" ٣/ ٢٥٠ - ٢٥١.\nوالحديث المشار إليه في في إسناده ابن عباس، فسيأتي برقم (٣٢٢٥)، ورواه مسلم (٢١٠٦) من طريق الزهري عن عبيد الله بن عبد الله، أنه سمع ابن عباس يقول: سمعت أبا طلحة يقول: سمعت رسول الله - ﷺ - يقول: \"لا تدخل الملائكة بيتًا فيه كلب ولا صورة ثماثيل\".\nووجه الحافظ رواية من روى الحديث بإسقاط ابن عباس فقال: لعل عبيد الله سمع الحديث من ابن عباس عن أبي طلحة ثم لقي أبا طلحة لما دخل يعوده فسمعه منه. =","vol":"14","page":233},{"text":"وقال أبو بكر الحازمي بعد إيراده حديث عائشة: (فجعلته وسائد): دالٌّ على النسخ، واللفظ مشعر به، إذ كان يصلي إليه لا إلى السهوة كما توهمه بعضهم. وقال: السهوة: المكان (^١)، ولهذا قال \"أخريه عني\" (^٢) ويدل عليه أيضًا حديث أبي هريرة: استأذن جبريل على رسول الله - ﷺ - فقال: \"ادخل\" فقال: كيف أدخل وفي بيتك ستر فيه تصاوير، فإما أن تقطع رءوسها أو تجعل بساطًا يوطأ، فإنَّا معشر الملائكة لا ندخل بيتًا فيه تصاوير (^٣). واعلم أن الإسماعيلي قال: جعل البخاري ترجمة الباب: التجارة فيما يُكره لبسه للرجال والنساء، وقد قال - ﵇ - في قصة علي: \"شقها خمرًا بين نسائك\" (^٤).\n_________\n= ثم ساق كلام ابن عبد البر، وقال: وعثمان بن حنيف تأخر بعد سهل بمدة وكذلك أبو طلحة، فلا يبعد أن يكون عبيد الله أدركهما. اهـ \"الفتح\" ١٠/ ٣٨١.\n(^١) \"الاعتبار في الناسخ والمنسوخ من الآثار\" ص ١٨١.\n(^٢) رواه مسلم (٢١٠٧/ ٩٣) كتاب: اللباس والزينة، باب: في مخالفة اليهود في الصبغ.\n(^٣) انتهى من \"الاعتبار في الناسخ والمنسوخ\" ص ١٨١ بتصرف.\nوحديث أبي هريرة بهذا اللفظ رواه النسائي ٨/ ٢١٦، وفي \"الكبرى\" ٥/ ٥٠٤ (٩٧٩٣)، ومن طريقه الحازمي في \"الاعتبار\" ص ١٨١ من طريق أبي بكر، عن أبي إسحاق، عن مجاهد، عن أبي هريرة، به.\nوصححه الألباني في \"غاية المرام\" (١٤١).\nورواه أبو داود (٤١٥٨) من طريق أبي إسحاق الفزاري، عن يونس بن أبي إسحاق عن مجاهد، عن أبي هريرة، بنحوه بلفظ آخر مقارب.\nوحديث أبي داود هذا صححه عبد الحق الإشبيلي في \"أحكامه\" ٤/ ١٩١ - ١٩٢.\nوأصل الحديث رواه مسلم (٢١١٢) من طريق سهيل بن أبي صالح، عن أبيه، عن أبي هريرة مرفوعًا: \"لا تدخل الملائكة بيتًا فيه تماثيل أو تصاوير\".\n(^٤) سيأتي برقم (٢٦١٤) كتاب: الهبة، باب: هدية ما يكره الله بنحوه.\nورواه مسلم (٢٠٧١) كتاب: اللباس والزينة، باب: تحريم أواني الذهب والفضة في الشرب وغيره.","vol":"14","page":234},{"text":"وكان على زينب بنت رسول الله - ﷺ - حلة سيراء (^١)، وإنما المعنى من لا خلاق له من الرجال، فأما النساء فلا، فإن أراد شراء ما فيه تصاوير فحديث عمر لا يدخل في الترجمة، وقد أسلفنا الجواب عن هذا.\nوكذا قال ابن المنير: في الترجمة إشعار يحمل قوله: (\"مَنْ لَا خَلَاقَ لَهُ\") على العموم للرجال والنساء، والحق أن النهي خاص بالرجال، والنمرقة المصورة يستوي فيها الرجال والنساء في المنع (^٢).\n_________\n(^١) رواه النسائي ٨/ ١٩٧، وفي \"الكبرى\" ٥/ ٤٦٤ (٩٥٧٦)، وابن ماجه (٣٥٩٨)، وأبو يعلى ٦/ ٢٧٧ (٣٥٨٦) والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٥٤ (٦٧٢٦).\nقال الألباني في \"ضعيف ابن ماجه\" (٧٨٩): شاذٌّ، والمحفوظ أم كلثوم مكان زينب.\nقلت: حديث أم كلثوم سيأتي برقم (٥٨٤٢).\n(^٢) \"المتواري\" ص ٢٣٩.","vol":"14","page":235},{"text":"<span data-type='title' id=toc-1558>٤١ - باب صَاحِبُ السِّلْعَةِ أَحَقُّ بِالسَّوْمِ</span>\n٢١٠٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"يَا بَنِي النَّجَّارِ، ثَامِنُونِي بِحَائِطِكُمْ\". وَفِيهِ خِرَبٌ وَنَخْلٌ. [انظر: ٢٣٤ - مسلم: ٥٢٤ - فتح: ٤/ ٣٢٦]\nذكر فيه حديث أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ النَّبِيُّ - ﷺ -: \"يَا بَنِي النَّجَّارِ، ثَامِنُونِي بِحَائِطِكُمْ\". وَفِيهِ خِرَبٌ وَنَخْلٌ.\nهذا الحديث سلف في الصلاة واضحًا (^١)، فأبو التياح اسمه: يزيد بن عبيد.\nو(خرب) بفتح الخاء مع كسر الراء، وكسرها (مع فتح الراء) (^٢) قال ابن التين: ضبط في بعض الكتب بكسر الخاء كأنه جمع خربة، والذي سمعناه حرب بالحاء المهملة، والأول أولى: لقوله في الحديث الآخر فأمر بالخرب فسويت.\nولا خلاف بين الأئمة أن صاحب السلعة أحق الناس بالسوم في سلعته، وأولى بطلب الثمن فيها، ولا يجوز ذلك إلا له أو لمن وكله بالبيع (^٣).\n_________\n(^١) يراجع شرح حديثي (٤٢٨ - ٤٢٩).\n(^٢) من (م).\n(^٣) ورد بهامش الأصل: ثم بلغ في الخامس بعد الخمسين، كتبه مؤلفه.","vol":"14","page":236},{"text":"<span data-type='title' id=toc-1559>٤٢ - باب كَمْ يَجُوزُ الخِيَارُ</span>؟\n٢١٠٧ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا عَبْدُ الوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى قَالَ: سَمِعْتُ نَافِعًا، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ المُتَبَايِعَيْنِ بِالخِيَارِ فِي بَيْعِهِمَا، مَا لَمْ يَتَفَرَّقَا، أَوْ يَكُونُ البَيْعُ خِيَارًا\". قَالَ نَافِعٌ: وَكَانَ ابْنُ عُمَرَ إِذَا اشْتَرَى شَيْئًا يُعْجِبُهُ فَارَقَ صَاحِبَهُ. [٢١٠٩، ٢١١١، ٢١١٢، ٢١١٣، ٢١١٦ - مسلم: ١٥٣١ - فتح: ٤/ ٣٢٦]\n\n٢١٠٨ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَبِي الخَلِيلِ، عَنْ عَبْدِ اللهِ بْنِ الحَارِثِ، عَنْ حَكِيمِ بْنِ حِزَامٍ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَفْتَرِقَا\" ..\nوَزَادَ أَحْمَدُ: حَدّثَنَا بَهْزٌ قَالَ: قَالَ هَمَّامٌ: فَذَكَرْتُ ذَلِكَ لأبِي التَّيَّاحِ فَقَالَ: كُنْتُ مَعَ أَبِي الخَلِيلِ لَمَّا حَدّثَهُ عَبْدُ اللهِ بْنُ الَحارِثِ بهذا الَحدِيثِ. [انظر: ٢٠٧٩ - مسلم: ١٥٣٢ - فتح: ٤/ ٣٢٦]\nذكر فيه حديث يحيى، عن نافع، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -: \"إِنَّ المُتَبَايِعَيْنِ بِالخِيَارِ فِي بَيْعِهِمَا مَا لَمْ يَتَفَرَّقَا، أَوْ يَكُونُ البَيْعُ خِيَارًا\".\nقَالَ نَافِعٌ: وَكَانَ ابن عُمَرَ إِذَا اشْتَرى شَيْئًا يُعْجِبُهُ فَارَقَ صَاحِبَهُ.\nوحديث أبي الخليل -هو صالح بن أبي مريم- عَنْ عَبْدِ اللهِ بْنِ الحَارِثِ، عَنْ حَكِيمِ بْنِ حِزَامٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يتفرقا\".\nوَزَادَ أَحْمَدُ: ثَنَا بَهْزٌ قَالَ: قَالَ هَمَّامٌ: فَذَكَرْتُ ذَلِكَ لأَبِي التَّيَّاحِ قال: كُنْتُ مَعَ أَبِي الخَلِيلِ لَمَّا حَدَّثَهُ عَبْدُ اللهِ بْنُ الحَارِثِ هذا الحَدِيثِ.","vol":"14","page":237},{"text":"حديث ابن عمر وحكيم أخرجهما مسلم أيضًا (^١)، والثاني سلف (^٢).\nوأحمد قيل: إنه ابن حنبل (^٣) الإمام، وكذا ذكره عن أبي المعالي أحمد بن يحيى بن هبة الله بن البيع.\nوبهز: هو ابن أسد.\nثم ترجم:\n_________\n(^١) حديث ابن عمر رواه مسلم برقم (١٥٣١) كتاب: البيوع، باب: ثبوت خيار المجلس للمتبايعين.\nوحديث حكيم رواه برقم (١٥٣٢) باب: الصدقة في البيع والبيان.\n(^٢) برقم (٢٠٧٩) كتاب: البيوع، باب: إذا بين البيعان ولم يكتما …\n(^٣) ورد بهامش الأصل ما نصه: وكذا قاله الدمياطي بلفظ: حنبل.","vol":"14","page":238},{"text":"<span data-type='title' id=toc-1560>٤٣ - باب إِذَا لَمْ يُوَقِّتْ فِي الخِيَارِ، هَلْ يَجُوزُ البَيْعُ</span>؟\n٢١٠٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا، أَوْ يَقُولُ أَحَدُهُمَا لِصَاحِبِهِ اخْتَرْ\". وَرُبَّمَا قَالَ: \"أَوْ يَكُونُ بَيْعَ خِيَارٍ\". [انظر: ٢١٠٧ - مسلم: ١٥٣١ - فتح: ٤/ ٣٢٧]\nثم ذكر حديث أَيُّوبَ عَنْ نَافِعٍ، عَنِ ابن عُمَرَ: \"البَيِّعَانِ بالخِيَارِ مَا لَمْ يَتَفَرَّقَا، أَوْ يَقُولُ أَحَدُهُمَا لِصَاحِبِهِ: اخْتَرْ\". وَرُبَّمَا قَالَ: \"أَوْ يَكُونُ بَيْعَ خِيَارٍ\".\nثم ترجم عليه:","vol":"14","page":239},{"text":"<span data-type='title' id=toc-1561>٤٤ - باب البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا</span>\nوَبِهِ قَالَ ابْنُ عُمَرَ وَشُرَيْحٌ وَالشَّعْبِىُّ وَطَاوُسٌ وَعَطَاءٌ وَابْنُ أَبِي مُلَيْكَةَ.\n\n٢١١٠ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا شُعْبَةُ قَالَ: قَتَادَةُ أَخْبَرَنِي عَنْ صَالِحٍ أَبِي الخَلِيلِ، عَنْ عَبْدِ اللهِ بْنِ الحَارِثِ قَالَ: سَمِعْتُ حَكِيمَ بْنَ حِزَامٍ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا، فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَذَبَا وَكَتَمَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا\". [انظر: ٢٠٧٩ - مسلم: ١٥٣٢ - فتح: ٤/ ٣٢٨]\n\n٢١١١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"المُتَبَايِعَانِ كُلُّ وَاحِدٍ مِنْهُمَا بِالخِيَارِ عَلَى صَاحِبِهِ مَا لَمْ يَتَفَرَّقَا، إِلَّا بَيْعَ الخِيَارِ\". [انظر: ٢١٠٧ - مسلم: ١٥٣١ - فتح: ٤/ ٣٢٨]\nثم ذكر حديث حكيم بن حزام السالف.\nوحديث مالك، عن نافع، عن ابن عمر مرفوعًا: \"المُتَبَايِعَانِ كُلُّ وَاحِدٍ مِنْهُمَا بِالخِيَارِ عَلَى صَاحِبِهِ، إِلَّا بَيْعَ الخِيَارِ\".\nثم ترجم عليه.","vol":"14","page":240},{"text":"<span data-type='title' id=toc-1562>٤٥ - باب إِذَا خَيَّرَ أَحَدُهُمَا صَاحِبَهُ بَعْدَ البَيْعِ فَقَدْ وَجَبَ البَيْعُ</span>\n٢١١٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ قَالَ: \"إِذَا تَبَايَعَ الرَّجُلَانِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا، وَكَانَا جَمِيعًا، أَوْ يُخَيِّرُ أَحَدُهُمَا الآخَرَ فَتَبَايَعَا عَلَى ذَلِكَ، فَقَدْ وَجَبَ البَيْعُ، وَإِنْ تَفَرَّقَا بَعْدَ أَنْ يَتَبَايَعَا، وَلَمْ يَتْرُكْ وَاحِدٌ مِنْهُمَا البَيْعَ، فَقَدْ وَجَبَ البَيْعُ\". [انظر: ٢١٠٧ - مسلم: ١٥٣١ - فتح: ٤/ ٣٣٢]\nثم ساق حديث ليث، عن نافع، عن ابن عمر مرفوعًا: \"إِذَا تبَايَعَ الرَّجُلَانِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالخِيَارِ مَا لَمْ يَتَفرقَا .. \" الحديث.\nثم ترجم عليه.","vol":"14","page":241},{"text":"<span data-type='title' id=toc-1563>٤٦ - باب إِذَا كَانَ البَائِعُ بِالخِيَارِ، هَلْ يَجُوزُ البَيْعُ</span>؟\n٢١١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كُلُّ بَيِّعَيْنِ لَا بَيْعَ بَيْنَهُمَا حَتَّى يَتَفَرَّقَا، إِلَّا بَيْعَ الخِيَارِ\".\n\n٢١١٤ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَبِي الخَلِيلِ عَنْ عَبْدِ اللهِ بْنِ الحَارِثِ، عَنْ حَكِيمِ بْنِ حِزَامٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا -قَالَ هَمَّامٌ: وَجَدْتُ فِي كِتَابِي: يَخْتَارُ ثَلَاثَ مِرَارٍ- فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَذَبَا وَكَتَمَا فَعَسَى أَنْ يَرْبَحَا رِبْحًا، وَيُمْحَقَا بَرَكَةَ بَيْعِهِمَا\".\nقَالَ: وَحَدَّثَنَا هَمَّامٌ، حَدَّثَنَا أَبُو التَّيَّاحِ أنَهُ سَمِعَ عَبْدَ اللهِ بْنَ الَحارِثِ يُحَدِّثُ بهذا الَحدِيثِ، عَنْ حَكِيمِ بْنِ حِزَام، عَنِ النَّبِيَّ - ﷺ -. [انظر: ٢٠٧٩ - مسلم: ١٥٣٢ - فتح: ٤/ ٣٣٤]\nثم ساق حديث سفيان، عن عبد الله بن دينار، عن ابن عمر مرفوعًا: \"كُلُّ بَيِّعَيْنِ لَا بَيْعَ بَيْنَهُمَا حَتَّى يَتَفَرَّقَا، إِلَّا بَيْعَ الخِيَارِ\".\nوحديث حكيم بن حزام السالف.\nقَالَ هَمَّامٌ: وَجَدْتُ فِي كِتَابِي: يَخْتَارُ ثَلَاثَ مِرَارٍ … الحديث.\nوَحَدَّثَنَا هَمَّامٌ، ثَنَا أَبُو التَّيَّاحِ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ الحَارِثِ يُحَدِّثُ بهذا الحَدِيثِ، عَنْ حَكِيمِ بْنِ حِزَامِ، عَنِ رسول الله - ﷺ -.\nالشرح: الكل في \"صحيح مسلم\" أيضًا (^١).\nواتفقت الأئمة على إخراج حديث نافع (^٢).\n_________\n(^١) مسلم (١٥٣٢) كتاب: البيوع، باب: الصدقة في البيع والبيان.\n(^٢) كذا رواه أبو داود (٣٤٥٤ - ٣٤٥٥)، والترمذي (١٢٤٥)، والنسائي ٧/ ٢٤٨ - =","vol":"14","page":242},{"text":"واتفق البخاري والنسائي على حديث ابن دينار (^١)، وانفرد البخاري بحديث سالم. وفي الباب عن سمرة، أخرجه النسائي وابن حزم بزيادة \"ويتخايران ثلاث مرار\" (^٢)، وأبي برزة (^٣)، وعمرو بن العاص (^٤)، وأبي هريرة (^٥)، وجابر (^٦)، وغيرهم (^٧).\nوتعليق ابن عمر سلف (^٨).\n_________\n= ٢٥٠، وابن ماجه (٢١٨١)، ومالك في \"الموطأ\" ٢/ ٦٧١، وأحمد ١/ ٥٦، ٢/ ٤، ٥٤، ٧٣، ١١٩.\n(^١) النسائي ٧/ ٢٥٠.\n(^٢) النسائي ٧/ ٢٥١، \"المحلى\" ٨/ ٣٦٥.\nورواه أيضًا ابن ماجه (٢١٨٣)، وأحمد ٥/ ١٢، ١٧، ٢١، ٢٢، ٢٣.\n(^٣) رواه أو داود (٣٤٥٧)، وابن ماجه (٢١٨٢) وأحمد ٤/ ٤٢٥.\n(^٤) لم أهتد إليه عن عمرو بن العاص ﵁ وإنما هو عن عبد الله بن عمرو بن العاص، رواه أبو داود (٣٤٥٦)، والترمذي (١٢٤٧)، والنسائي ٧/ ٢٥١، وأحمد ٢/ ١٨٣.\nحتى إن الترمذي لما روى حديث ابن عمر (١٢٤٥) وذكر كعادته أحاديث الباب، فقال: وفي الباب عن أبي برزة وحكيم بن حزام وعبد الله بن عباس وعبد الله بن عمرو وسمرة وأبي هريرة.\nفلم يذكر عمرو بن العاص.\n(^٥) رواه أحمد ٢/ ٣١١.\n(^٦) رواه الترمذي (١٢٤٩)، وابن ماجه (٢١٨٤).\n(^٧) قلت: هو مروي أيضًا عن ابن مسعود.\nرواه أبو داود (٣٥١١ - ٣٥١٢)، والترمذي (١٢٧٠)، والنسائي ٧/ ٣٠٢، وابن ماجه (٢١٨٦) من طرق عنه.\nوانظر في حديث ابن مسعود هذا تخريجًا موسعًا كافيًا شافيًا، ما رأت عيناي أوفى من ذلك في \"البدر المنير\" ٦/ ٥٩٣ - ٦٠٧ فسارع إليه ترشد وتهتد.\nوانظر مزيدًا لتخريج الحديث في \"نصب الراية\" ٤/ ١ - ٤.\n(^٨) برقم (٢١٠٧).","vol":"14","page":243},{"text":"والتعاليق الأربعة -أعني تعليق شريح والشعبي وعطاء وابن أبي مليكة- أسندها ابن أبي شيبة (^١)، وروى أثر ابن أبي مليكة مرسلًا مرفوعًا (^٢) أيضا (^٣). وشريح هو ابن الحارث بن قيس، كان قاضيًا شاعرًا فائقًا كوسجًا بلغ مائة وثماني سنين، وقيل: مائة وعشرين سنة، ولي القضاء من زمن عمر إلى زمن الحجاج ستين سنة، ثم استعفى فأعفاه الحجاج، وولي قضاء البصرة أيضًا (^٤)، وحكي عنه أن التفرق إذا حصل بالقول وجب البيع (^٥).\nوقوله في باب: البيعين بالخيار: حَدَّثَنِي إِسْحَاقُ ثنا حَبَّانُ.\nذكر الجياني أنه ابن منصور وقال: حديث مسلم عن إسحاق بن منصور، عن حبان (^٦).\n_________\n(^١) تعليق شريح وصله ابن أبي شيبة ٤/ ٥٠٧ (٢٢٥٦٣، ٢٢٥٦٦).\nووصله أيضًا الحافظ في \"تغليق التعليق\" ٣/ ٢٢٧ - ٢٢٨.\nوتعليق الشعبي وصله ابن أبي شيبة ٤/ ٥٠٧ (٢٢٥٦٤).\nوكذا وصله سعيد بن منصور كما في \"التغليق\" ٣/ ٢٢٨.\nوتعليقا عطاء وابن أبي مليكة وصلهما ابن أبي شيبة ٤/ ٥٠٦ (٢٢٥٦١ - ٢٢٥٦٢) لكنهما مرسلان مرفوعان.\n(^٢) في هامش الأصل تعليق نصه: قال النووي: قال البيهقي: قال الساجي في كتاب \"الجرح والتعديل\": كان شريح قاضيًا لعمر، قال البيهقي: قد اختلفنا فيه، قال: فبهذا قال جماعة، وذكر آخرون قول الشافعي.\n(^٣) \"المصنف\" ٤/ ٥٠٦ (٢٢٥٦٢) وكلاهما مرفوع.\nولم يذكر المصنف -﵀- وصل تعليق طاوس، فنقول وصله الحافظ بإسناده في \"التغليق\" ٣/ ٢٢٨ - ٢٢٩.\n(^٤) انظر ترجمته في: \"تهذيب الكمال\" ١٢/ ٤٣٥ (٢٧٢٥)، \"الطبقات الكبرى\" ٦/ ١٦١، \"الجرح والتعديل\" ٤/ ٣٣٢ (١٤٥٨)، \"التاريخ الكبير\" ٤/ ٢٢٨ (٢٦١١).\n(^٥) رواه سعيد بن منصور كما في \"المحلى\" ٨/ ٣٥٥، وكما في \"الفتح\" ٤/ ٣٢٩.\n(^٦) مسلم (٢٢٣). وانظر: \"تقييد المهمل\" ٣/ ٩٧٥ - ٩٧٦.","vol":"14","page":244},{"text":"وقوله في الباب الأخير: (حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ) هو الفريابي.\n(ثَنَا سُفْيَانُ) هو ابن سعيد الثوري، كما بينه أبو نعيم.\nواعترض ابن التين على هذا التبويب فقال: لم يأتِ فيه هنا بما يدل على خيار البائع وحده. وأخذه القاضي من حديث حبان السالف، قال: وقول همام (^١) إلى آخره، ليس بمحفوظ والرواية على خلافه، وإذا خالف الواحد الرواة جميعًا لم يقبل قوله، سيما أنه إنما وجده في كتابه، وربما أُدْخل على الرجل في كتبه إذا لم يكن شديد الضبط.\nقال: وليس في الباب الأول ذكر مدته إلا ما ذكر من التفرق.\nوأجاب ابن المنير بأنه يؤخذ من عدم تحديده إذ فيه تفويض الأمر إلى الحاجة في اشتراطه، وهو مذهب مالك (^٢).\nقلت: لعله يشير إلى رواية همام السالفة؛ لأنه عقده للكمية لا للمدة.\nإذا عرفت ذلك:\nفألفاظ الحديث مع كثرة طرقه متواردة على ثبوت خيار المجلس لكل واحد من المتبايعين؛ وأن التفرق المذكور إنما هو بالأبدان، وإليه ذهب كثير من الصحابة والتابعين والشافعي (^٣) وأحمد (^٤)، وحمله\nطائفة على أنه محمول على ظاهره لكن على جهة الندب لا على الوجوب، وعليه طائفة من المالكية وغيرهم.\n_________\n(^١) في هامش الأصل: في رواية ابن مريم المتقدمة ما يشهد لصحة قول همام، اللهم إلا أن يكون من جهته.\n(^٢) \"المتواري\" ص ٢٤٠، وانظر: \"أنوار البروق في أنواع الفروق\" ٣/ ٢٨٣.\n(^٣) \"أسنى المطالب\" ٢/ ٤٧.\n(^٤) \"المغني\" ٦/ ١٢ وفيه: قال أبو الحارث: سئل أحمد عن تفرقة الأبدان، فقال: إذا أخذ هذا كذا وهذا كذا فقد تفرقا.","vol":"14","page":245},{"text":"وعن مالك وربيعة وأبى حنيفة وصاحبيه والثوري والنخعي في أحد قوليهما: أن التفرق إذا حصل بالأقوال وجب البيع، وأن لا خيار إلا إن اشترط، ولهم على الحديث شبه كثيرة ذكرتها موضحةً في \"شرح العمدة\" فلتراجع منه (^١).\nولنتكلم على أبواب البخاري بابًا بابًا:\nأما أمد الخيار: فاختلف الفقهاء فيه على خمسة أقوال:\nأحدها: أن البيع جائز والشرط لازم إلى الأمد الذي اشترط إليه الخيار، وهو قول ابن أبي ليلى والحسن بن صالح وأبي يوسف ومحمد وأحمد وإسحاق وأبي ثور عن ابن المنذر (^٢) (^٣).\nثانيها: وهو قول مالك: يجوز شرط الخيار في بيع الثوب اليوم واليومين، وفي \"الواضحة\": الثلاثة، والجارية الخمسة أيام والجمعة.\nوفي ابن وهب: الرقيق الشهر. وقيل: عشرة أيام. وقيل: خمسة.\nوالدابة تُركب اليوم وشبهه، ويُسار عليها البريد ونحوه، وفي الدار الشهر لتُختبر ويُستشار فيها. وفي \"الواضحة\": الشهران والثلاثة، ذكره الداودي، وما بعد من أجل الخيار لا خير فيه؛ لأنه غرر، ولا فرق بين شرط الخيار للبائع والمشتري (^٤).\nثالثها: وهو قول الثوري وابن شبرمة: يجوز شرطه للمشتري عشرة أيام وأكثر ولا يجوز شرطه للبائع.\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ٧/ ١٠ - ١٨، وانظر: \"مختصر اختلاف العلماء\" ٣/ ٤٦.\n(^٢) انظر: \"المغني\" ٦/ ٣٨.\n(^٣) فوقها في الأصل: يعني فيما حكاه.\n(^٤) \"النوادر والزيادات\" ٦/ ٣٨٥ - ٣٨٧.","vol":"14","page":246},{"text":"رابعها: وهو قول الأوزاعي: يجوز أن يشرط الخيار شهرًا وأكثر.\nخامسها: وهو قول أبي حنيفة والشافعي والليث وزفر: الخيار في البيع ثلاثة أيام، ولا تجوز الزيادة عليها، فإن زاد فسد البيع (^١).\nوقال عبيد الله بن الحسن: لا يعجبني شرط الخيار الطويل إلا أن الخيار للمشتري ما رضي البائع، احتجوا بأن حبان بن منقذ أو والده كان يُخدع في البيوع، فقال له - ﵇ -: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ\" وجعل له الخيار ثلاثًا فيما يبتاع (^٢). وفي حديث المصراة إثبات الخيار ثلاثًا (^٣).\nقالوا: ولولا الحديث في الثلاثة أيام ما جاز الخيار ساعة واحدة.\nوحجة القول الأول ظاهر حديث الباب: \"المتبايعان بالخيار ما لم يتفرقا\" إلا بيع الخيار وهو مطلق، وقد قال - ﵇ -: \"المؤمنون عند شروطهم\" (^٤).\nوحجة الثاني أن العبد والجارية لا يُعرف أخلاقهما، ولا ما هما عليه من الطباع في الثلاث؛ لأنهما يتكلفان ما ليس من طبعهما في مدة يسيرة ثم يعودان بعد ذلك إلى الطبع، فيجب أن يكون الخيار مدة\nيختبران في مثلها، ليكون المبتاع داخلًا على بصيرة، يوضحه أنَّ أجل\n_________\n(^١) انظر: \"تبيين الحقائق\" ٤/ ١٦، \"المبسوط\" ١٣/ ٤٠، \"بدائع الصنائع\" ٥/ ١٧٩، \"الأم\" ٨/ ١٨٦، \"المجموع\" ٩/ ٢٢٤.\n(^٢) سيأتي برقم (٢١١٧) كتاب: البيوع، باب: ما يكره من الخداع في البيع، ورواه مسلم (١٥٣٣) كتاب: البيوع، باب: من يخدع في البيع.\n(^٣) رواه مسلم (١٥٢٤).\n(^٤) سيأتي هذا الحديث معلقًا قبل حديث (٢٢٧٤) كتاب: الإجارة، باب: أجر السمسرة. وهناك يأتي تخريجه -إن شاء الله- فسارع إليه تجد فوائد.","vol":"14","page":247},{"text":"العنين سنة؛ لأن حاله يختبر فيها (^١)؛ فلذلك ينبغي أن يكون كل خيار على حسب تعرف حال المختبر، ويقال لمن قال بالخامس: إن خيار الثلاث في حديث حبان من رواية ابن إسحاق، عن نافع، عن ابن عمر، أخرجه البخاري في \"تاريخه\"، وابن ماجه في \"سننه\"، وليس في رواية الثقات الحفاظ (^٢).\n_________\n(^١) عِنّين بكسر العين وتشديد النون، يقال: رجل عِنّين لا يريد النساء ولا يشتهيهن. انظر: \"الصحاح\" ٦/ ٢١٦٦، \"تاج العروس\" ١٨/ ٢٨٧.\n(^٢) حديث حبان هذا رواه البخاري في \"التاريخ الكبير\" ٨/ ١٧ - ١٨، وفي \"التاريخ الصغير\" ١/ ٦٣، وابن ماجه (٢٣٥٥)، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٦١٨ (٦٣٠٢ - ٦٣٠٣)، والبيهقي ٥/ ٢٧٣ من طريق محمد بن إسحاق، عن محمد بن يحيى بن حبان قال: هو جدي منقذ بن عمرو … الحديث، وفيه: فأتى النبي - ﷺ - فذكر ذلك له، فقال له: \"إذا أنت بايعت، فقل: لا خلابة، ثم أنت في كل سلعة ابتعتها بالخيار ثلاث ليالٍ … \". قال النووي في \"المجموع\" ٩/ ٢٢٥: هذا الحديث حسن، رواه البيهقي بإسناد حسن، وكذلك رواه ابن ماجه بإسناد حسن، وكذا رواه البخاري في \"تاريخه\" بإسناد صحيح إلى محمد بن إسحاق. اهـ. وقال البوصيري في \"الزوائد\" (٧٨٢): إسناده ضعيف لتدليس محمد بن إسحاق، وقد عنعنه.\nوحسنه الألباني في \"صحيح ابن ماجه\" (١٩٠٧).\nأما الطريق في ذكره المصنف، فرواه منه الحميدي في \"مسنده\" ١/ ٥٣٧ (٦٧٧)، وابن الجارود في \"المنتقى\" ١/ ١٥٨ - ١٥٩ (٥٦٧)، والدارقطني ٣/ ٥٤ - ٥٥، والحاكم ٢/ ٢٢، والبيهقي ٥/ ٢٧٣، وابن عبد البر في \"التمهيد\" ١٧/ ٧ - ٨ من طريق سفيان عن محمد بن إسحاق، عن نافع، عن ابن عمر، بنحوه، بأخصر منه.\nقال النووي في \"المجموع\" ٩/ ٢٢٥: محمد بن إسحاق المذكور هو صاحب \"المغازي\" والأكثرون وثقوه، وإنما عابوا عليه التدليس، وقد قال في روايته: حدثني نافع، والمدلس إذا قال: حدثني أو سمعت، احتج به عند الجماهير. اهـ.\nولتمام فوائد في الحديث ينظر: \"البدر المنير\" ٦/ ٥٣٦ - ٥٤٠، \"خلاصة البدر\" ٢/ ٦٥ - ٦٦، \"تلخيص الحبير\" ٣/ ٢١ - ٢٢.","vol":"14","page":248},{"text":"وأما حديث المصراة فهو حجة لنا؛ لأن المصراة لما كانت لا يختبر أمرها في أقل من ثلاث، جعل فيها هذا المقدار في يختبر في مثله، فوجب أن يكون الخيار في كل مبيع على قدر المدة التي يختبر فيها، وأما القول الثالث فلم يقل به أحد من أهل العلم غير الثوري، كما قاله الطحاوي.\nوأما الباب الثاني فهو: إذا اشترط في الخيار مدة غير معلومة، وقد اختلف العلماء فيه على خمسة أقوال:\nأحدها: صحة البيع وإبطال الشرط، وهو قول ابن أبي ليلى والأوزاعي عملًا بحديث بريرة (^١).\nثانيها: صحتهما، وله الخيار أبدًا، وهو قول أحمد وإسحاق (^٢).\nثالثها: وهو قول مالك: البيع جائز، ويجعل له من الخيار مثل ما يكون له في تملك السلعة (^٣).\nرابعها: وهو قول أبي يوسف ومحمد: له أن يختار بعد الثلاث (^٤).\nخامسها: وهو قول أبي حنيفة والشافعي: البيع فاسد؛ فإن اختاره في الثلاث جاز، وإن مضت الثلاث لم يكن له أن يختاره (^٥).\n_________\nوالحديث سيأتي قريبًا برقم (٢١١٧) من طريق مالك عن عبد الله بن دينار، عن عبد الله بن عمر ﵄: أن رجلًا ذكر للنبي - ﷺ - أنه يخدع في البيوع فقال: \"إذا بايعت فقل: لا خلابة\". ورواه مسلم (١٥٣٣).\n(^١) سلف برقم (١٤٩٣) كتاب: الزكاة، باب: الصدقة على موالي أزواج النبي، ورواه مسلم (١٥٠٤) كتاب: العتق، باب: إنما الولاء لمن أعتق.\n(^٢) \"المغني\" ٦/ ٤٣.\n(^٣) \"النوادر والزيادات\" ٥/ ٣٨٥، ٣٨٦.\n(^٤) \"المبسوط\" ١٣/ ٤٠.\n(^٥) \"مختصر اختلاف العلماء\" ٣/ ٥٥، \"أسنى المطالب\" ٢/ ٥١.","vol":"14","page":249},{"text":"وظاهر الحديث يرده ويدل أنه يجوز من غير توقيت؛ لأنه أطلق وسوى بين تمام البيع بعد التفرق، وبعد الأخذ بالخيار إذا شرطاه دون ذكر توقيت مدة، فلا معنى لقول من خالفه، وأما الثالث وهو معنى\nالتفرق المذكور في الحديث.\nوفيه قولان:\nأحدهما: أن المراد به التفرق بالأبدان، وأن المتبايعين إذا عقدا بيعهما فكل واحد منهما بالخيار بين إتمامه وفسخه، ما داما في مجلسهما لم يتفرقا بأبدانهما، رُوي ذلك عن ابن عمر وأبي برزة وجماعة من التابعين، ذكرهم البخاري (^١)، ورُوي عن سعيد بن المسيب (^٢) والزهري، وبه قال الليث وابن أبي ذئب والثوري والأوزاعي وأبو يوسف والشافعي وأحمد وإسحاق وأبو ثور (^٣). ونقله ابن التين\nعن علي وابن عباس وأبي هريرة والحسن.\nثانيهما: أن البيع يتم بالقول دون الافتراق بالأبدان، ومعنى قوله \"ما لم يفترقا\" أن البائع إذا قال له: قد بعتك فله أن يرجع ما لم يقل المشتري: قد قبلتُ، والمتبايعان هما المتساومان، رُوي هذا القول عن النخعي (^٤)، وهو قول ربيعة ومالك وأبي حنيفة ومحمد. ونقله الطحاوي عن أبي يوسف أيضًا، وعيسى بن أبان (^٥).\n_________\n(^١) قبل حديث (٢١١٠).\n(^٢) رواه عنه ابن أبي شيبة ٤/ ٥٠٧ (٢٢٥٦٧).\n(^٣) \"شرح معاني الآثار\" ٤/ ١٧، \"المجموع\" ٩/ ٢١٤، \"المغني\" ٦/ ١٢، \"أحكام القرآن\" ٢/ ٢٥٠.\n(^٤) رواه ابن أبي شيبة ٤/ ٥٠٧ (٢٢٥٧٠).\n(^٥) \"شرح معاني الآثار\" ٤/ ١٤، ١٧.","vol":"14","page":250},{"text":"احتج الأولون بأن ابن عمر راوي الحديث وهو أعلم بمخرجه قد رُوي عنه أنه بايع عثمان بن عفان، قال: فرجعت على عقبي كراهة أن يُرَادَّني البيع (^١). قالوا: فالتفرق عند ابن عمر بالبدن لا باللفظ.\nوقالوا: إن من جعل المتبايعين هنا المتساومين لا وجه له؛ لأنه معقول أن كل واحد في سلعته بالخيار قبل السوم، وما دام متساومًا حتى يمضي البيع ويعقده وكذلك المشتري بالخيار قبل الشراء، وفي حين المساومة، وإذا كان هذا كله بطلت فائدة الخبر، والشارع يجل عن أن يخبر بما لا فائدة فيه.\nوأُجيب بأن له فائدة، وذلك أن المتبايعين لا يبعد أن يختلفا قبل الافتراق بالأبدان، فلو كان كل واحدٍ منهما بالخيار لم يجب على البائع يمين ولا ترادٌّ؛ لأن الترادَّ إنما يكون فيما تم من البيوع.\nوادَّعى الطحاوي أن من لم يسم المتساومين متساومين فقد أغفل سعة اللغة؛ لأنه يُحتمل أن يسميا متبايعين لقربهما من التبايع وإن لم يتبايعا، كما سُمي إسحاق ذبيحًا (^٢) لقربه من الذبح وإن لم يذبح، وقد قال - ﵇ -: \"لا يسوم (^٣) الرجل على سوم أخيه، ولا يبع الرجل على بيع أخيه\" (^٤) ومعناهما واحد (^٥)، وهو اللازم لهم. والتفرق في لسان\n_________\n(^١) سيأتي قريبًا برقم (٢١١٦) كتاب: البيوع، باب: إذا اشترى شيئًا فوهب من ساعته قبل أن يتفرقا.\n(^٢) ورد بهامش الأصل: الأكثرون على أن الذبيح إسماعيل؛ لأنه المعروف في الحديث (…) إسحاق نبي الله - ﷺ -.\n(^٣) كذا في الأصل وعليها: كذا. قلت \"المحقق\": وفي \"صحيح مسلم\" (١٤١٣): (يقُسم).\n(^٤) رواه مسلم (١٤١٣) كتاب: النكاح، باب: تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك.\n(^٥) المصدر السابق ٤/ ١٥.","vol":"14","page":251},{"text":"العرب بالكلام معروف كعقد النكاح، وكوقوع الطلاق في سمَّاه الله فراقًا قال تعالى ﴿وَإِنْ يَتَفَرَّقَا يُغْنِ اللهُ كُلًّا مِنْ سَعَتِهِ﴾ [النساء: ١٣٠] وقوله: ﴿وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَتْهُمُ البَيِّنَةُ (٤)﴾ [البينة: ٤] وأجمعت الأمة أن التفريق فيها أن يقول لها: أنت طالق.\nوقال - ﵇ -: \"تفترق أمتي\" (^١) ولم يرد التفرق بالأبدان.\nوأجمعوا أن رجلًا لو اشترى قرصًا أو ماءً فأكل القرص أو شرب الماء قبل التفرق لكان ذلك له جائزًا، أو كان قد أكل ماله، وسيأتي ذكر مبايعة ابن عمر لعثمان، بعد بيان مذهب ابن عمر، وأنه حجة لمن قال: التفرق بالكلام؛ كذا قال، ولا يسلم له. وحكى الطحاوي، عن المزني، عن الشافعي أنه قال في قوله تعالى ﴿فَإذَا بَلَغنَ أَجَلَهُنَّ﴾ [البقرة: ٢٣٤] أي: قاربن (^٢). وإثبات الشارع الخيار للمتبايعين ما لم يفترقا، إنما هو على ما سوى بيع الخيار، عملًا بقوله: \"إِلَّا بَيْعَ الخِيَارِ\" فاستثنى بيع الخيار فيما قد تم فيه البيع، وبقي الخيار في بيع الخيار بعد التفرق حتى يتم أمد الخيار فيختار البيع أو يرد.\nوذهب أكثر من يرى التفرق بالأبدان إلى أنه إذا خير أحدهما صاحبه بعد البيع فاختار إمضاء البيع فقد تم البيع وإن لم يتفرقا بالأبدان، إلا أحمد فإنه قال: هما بالخيار حتى يتفرقا، خَيَّرَ أحدهما صاحبه\nأو لم يُخَيِّرْه (^٣).\n_________\n(^١) رواه أبو داود (٤٥٩٦)، والترمذي (٢٦٤٠) وقال: حديث أبي هريرة حديث حسن صحيح، ورواه ابن ماجه (٣٩٩١)، والإمام أحمد ٢/ ٣٣٢، وصححه الألباني في \"الصحيحة\" (٢٠٣).\n(^٢) انظر قول الشافعي في: \"الأم \" ٥/ ١٢٨.\n(^٣) انظر \"المغني\" ٦/ ١٥، ١٦.","vol":"14","page":252},{"text":"وأما الذين يجيزون البيع بالكلام دون افتراق الأبدان فهو عندهم بيع جائز. قال: اختر أو لم يقله، فجعل من ذلك اتفاق الجميع غير أحمد وحده، وقوله خلاف الحديث، فلا معنى له كما قاله ابن بطال (^١).\nتنبيهات:\nأحدها؛ قوله: \"إن المتبايعين\" كذا وقع في الأصل، وهو الصواب.\nوادعى ابن التين أنه وقع في رواية أبي الحسن \"المتبايعان\" وخرجه على لغة من يجعل المثنى على حد سواء رفعًا ونصبًا وجرًا، وهو أحد وجوه ﴿إِنْ هَذَانِ لَسَاحِرَانِ﴾ [طه: ٦٣].\nثانيها: قال ابن التين: جمهور أصحاب مالك على أن حديث\nالخيار ليس بمعمول به؛ ثم اختلفوا في الانفصال عنه، فادَّعى أشهب نسخه بقوله \"المسلمون على شروطهم\" (^٢)، وبقوله: \"إذا اختلف البيعان استحلف البائع\" (^٣)، أي: لو كان هناك خيار لم يحتج إلى اليمين.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٢٤١.\n(^٢) سبق تخريجه.\n(^٣) رواه الدارقطني ٣/ ١٨، والبيهقي في \"السنن\" ٥/ ٣٣٣ من طريق سعيد بن مسلمة عن إسماعيل بن أمية، عن عبد الملك بن عبيدة، عن ابن لعبد الله بن مسعود، عن ابن مسعود قال: قال رسول الله - ﷺ -: \"إذا اختلف البيعان ولا شهادة بينهما استحلف البائع، ثم كان المبتاع بالخيار إن شاء أخذ، وإن شاء ترك\".\nوالحديث روي من وجوه أخر وبألفاظ أخر.\nفرواه النسائي ٧/ ٣٠٣، وأحمد ١/ ٤٦٦، والدارقطني ٣/ ١٨، والحاكم ٢/ ٤٨، والبيهقي في \"السنن\" ٥/ ٣٣٢ - ٣٣٣، وفي \"المعرفة\" ٨/ ١٤٠ (١١٤١٢) من طريق ابن جريج عن إسماعيل بن أمية عن عبد الملك بن عبيد وقال بعضهم: ابن عبيدة، وقال بعضهم: ابن عمير- قال: حضرنا أبا عبيدة بن عبد الله بن مسعود أتاه =","vol":"14","page":253},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رجلان تبايعا سلعة .. الحديث.\nوفيه: أتى ابن مسعود في مثل هذا فقال: حضرت رسول الله - ﷺ - أتي بمثل هذا فأمر البائع أن يستحلف، ثم يختار المبتاع فإن شاء أخذ وإن شاء ترك.\nوصوب البيهقي في \"المعرفة\" ٨/ ١٤٠ رواية من قال: عبيدة.\nوقال ابن حزم: هذا لا شيء؛ لأن أبا عبيدة بن عبد الله بن مسعود سئل: أتذكر من أبيك شيئًا؟: قال: لا، وعبد الملك بن عبيدة المذكور مجهول فسقط هذا القول. اهـ. \"المحلى\" ٨/ ٣٦٩.\nوقال البيهقي في \"السنن\" ٥/ ٣٣٣: حديث مرسل؛ أبو عبيدة لم يدرك أباه. وقال في \"المعرفة\" (١١٤١٧): مرسل: أبو عبيدة لم يسمع من أبيه شيئًا. وكذا أعله عبد الحق في \"أحكامه\" ٣/ ٢٧٠.\nوقال المصنف -﵀- في \"البدر المنير\" ٦/ ٥٩٤: ضعيف لأجل انقطاعه؛ فإن أبا عبيدة لم يدرك أباه وقال الألباني في \"الإرواء\" ٥/ ١٦٩: حديث مرسل، أبو عبيدة لم يدرك أباه.\nورواه أبو داود (٣٥١١)، والنسائي ٧/ ٣٠٢ - ٣٠٣، والدارقطني ٣/ ٢٠، والحاكم ٢/ ٤٥، والبيهقي في \"السنن\" ٥/ ٣٣٢، وفي \"المعرفة\" ٨/ ١٤١ (١١٤٢٠)، وابن عبد البر في \"التمهيد\" ٢٤/ ٢٩١ - ٢٩٢ من طريق عمر بن حفص بن غياث عن أبيه، عن أبي عميس، عن عبد الرحمن بن قيس بن محمد بن الأشعث، عن أبيه، عن جده قال: اشترى الأشعث رقيقًا من رقيق الخمس … الحديث.\nوفيه: قال عبد الله بن مسعود: فإني سمعت رسول الله - ﷺ - يقول: \"إذا اختلف البيعان وليس بينهما بينة فهو ما يقول رب السلعة أو يتتاركان\".\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه!\nوقال البيهقي في \"السنن\" ٥/ ٣٣٢: إسناد حسن موصول.\nوقال في \"المعرفة\" ٨/ ١٤١: هذا أصح إسناد روي في هذا الباب.\nوقال المصنف في \"البدر المنير\" ٦/ ٦٠٣: هذا الطريق أقوى طرق هذا الحديث.\nلكن الحديث من هذا الوجه أعله غير واحد، منهم ابن حزم في \"المحلى\" ٨/ ٣٦٨، وابن عبد البر في \"التمهيد\" ٢٤/ ٢٩٢، وفي \"الاستذكار\" ٢٠/ ٢٢٢ - =","vol":"14","page":254},{"text":"وقيل: إنه مخالف لظاهر قوله ﴿وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ﴾ [البقرة: ٢٨٢]؛ لا يمكن الإشهاد بعد التفرق. وقيل: عمل أهل المدينة ومكة أقوى منه.\nوقيل: إنها جهالة وقف البيع عليها، فيكون كبيع الملامسة، وكبيع خيار إلى أجل مجهول. وسلف أن من جملتها حمله علي المتساومين، ويرده أنه لو حلف ما باع -وكان في السوم- لا حنث.\n_________\n= ٢٢٣ وعبد الحق في \"أحكامه\" ٣/ ٢٧٠، وابن القطان في \"البيان\" ٣/ ٥٢٥، وابن التركماني في \"الجوهر النقي\" ٥/ ٣٣٢، والألباني في \"الإرواء\" ٥/ ١٦٩.\nورواه أبو داود (٣٥١٢)، وابن ماجه (٢١٨٦)، والدارقطني ٣/ ٢١ من طريق هشيم عن ابن أبي ليلى، عن القاسم بن عبد الرحمن، عن أبيه أن ابن مسعود، بنحوه.\nوللحديث طرق أخرى تركت ذكرها خشية الإطالة ومكتفيًا بما ذكرت، ينظر أكثرها في \"سنن الدارقطني\" ٣/ ٢٠ - ٢١ ولتخريجها في: \"البدر المنير\" ٦/ ٥٩٣ - ٦٠٧.\nوالحديث لكثرة طرقه صححه بعضهم بمجموعها، فقال البيهقي في \"السنن\" ٥/ ٣٣٢: روي الحديث من أوجه بأسانيد مراسيل إذا جمع بينها صار الحديث بذلك قويًّا.\nوقال ابن عبد البر في \"التمهيد\" ٢٤/ ٢٩٣: هذا الحديث وإن كان في إسناده مقال؛ من جهة الانقطاع مرة، وضعف بعض نقلته أخرى، فإن شهرته عند العلماء بالحجاز والعراق يكفي ويغني.\nوصححه الألباني في \"الإرواء\" (١٣٢٢ - ١٣٢٤) وقال ٥/ ١٦٩: إن الحديث قوي بمجموع طرقه، ذلك مما لا يرتاب فيه الباحث.\nولم يعتبر بعضهم بكثرة هذِه الطرق فأطلق القول بضعف الحديث، فذكر ابن جزم بعض طرق الحديث، وقال: هذا كله لا حجة فيه ولا يصح شيء منه؛ لأنها كلها مرسلات، وذهب يفصل. \"المحلى\" ٨/ ٣٦٨.\nوقال المنذري في \"المختصر\" ٥/ ١٦٤: روي هذا الحديث من طرق عن عبد الله بن مسعود كلها لا تثبت.\nثم وجدت العلامة ابن القيم قد نصر قول من قال بتصحيح الحديث بمجموع طرقه، فقال في \"الحاشية\" ٥/ ١٦٢: روي حديث ابن مسعود من طرق يشد بعضها بعضًا، وليس فيهم مجروح ولا متهم. =","vol":"14","page":255},{"text":"ثالثها: قوله في الباب الثاني (\"أو يقول أحدهما لصاحبه: اختر\"، وربما قال: \"أو يكون بيع خيار\"): هما سواء كما قال الداودي، ومعناهما: أنه بيع خيار الشرط.\nوقال ابن حبيب: معناه قطع خيار المجلس (^١).\nوقوله في الباب الرابع: (\"مَا لَمْ يَتَفَرَّقَا\") إلى آخره، هو أوضح حديث فيه كما قال الخطابي (^٢)؛ لأن قوله: \"وكانا جميعًا\" يبطل كل تأويل يخالف ظاهر الحديث مما تأوله أهل العراق وغيرهم يعني: مالكًا وأصحابه (^٣). وكذا قوله: \"وإن تفرفا بعد أن تبايعا\" إلى آخره، فيه أبين دليل على أن التفرق بالبدن هو القاطع للخيار، وأن للمتبايعين أن يتركا البيع بعد عقده ما داما في مجلسهما، ولو كان معناه التفرق بالقول لخلا الحديث عن الفائدة؛ لأن الناس على اختيارهم في أملاكهم، فأي فائدة في ذكر البيع إذا وقع.\nوادَّعى الداودي أن قوله في هذا الحديث \"وكانا جميعًا\" إلى آخره ليس بمحفوظ، قال: وليس مقام الليث في نافع مقام مالك.\nرابعها: في الترمذي محسنًا من حديث عبد الله بن عمرو بن العاصي \"إلا أن تكون صفقة خيار، ولا يحل له أن يفارقه خشية أن يستقيله\" (^٤) وهو مؤول إما باستقلاله باختيار الفسخ أو باختيار الاستقلال كما قاله ابن العربي، والصواب الأول، وعبَّر عن الإقالة به.\nخامسها: نقل ابن حزم عن الأوزاعي أن كل بيع فالمتبايعان فيه\n_________\n(^١) انظر: \"المنتقى\" ٥/ ٥٦.\n(^٢) \"أعلام الحديث\" ٢/ ١٠٣٠ - ١٠٣١.\n(^٣) انظر: \"المنتقى\" ٥/ ٥٦.\n(^٤) الترمذي (١٢٤٧).","vol":"14","page":256},{"text":"بالخيار ما لم يتفرقا بأبدانهما، إلا بيوعًا ثلاثة: المغنم، والشركاء في الميراث يتقاومونه، والشركاء في التجارة يتقاومونها (^١).\nسادسها: من تلك الاعتراضات المشار إليها فيما سلف خمسة: أن مالكًا رواه وذهب إلى خلافه (^٢)، وأنه خبر واحد فيما تعم به البلوى، وأنه يخالف قياس الأصول؛ لأن عقود المعاوضات لا خيار فيها، حمله على المتساومين باعتبار ما يئول إليه حالهما من التبايع، وحمله على ما إذا قال البائع: بعت، ولم يقل المشتري: قبلت؛ لأنه بعد تمام العقد يقال: كانا متبايعين، وحمله التفرق على الأقوال، وقد\nقال تعالى: ﴿أَوْفُوا بِالعُقُودِ﴾ [المائدة: ١] وجوابه كله لائح، والحق أحق بالاتباع.\nسابعها: لما ذكر ابن حزم مقالة الثوري السالفة قال: روينا في ذلك آثارًا عن المتقدمين. روى الشعبي أن عمر اشترى فرسًا واشترط حبسه على إن رضيه وإلا فلا بيع بعد بينهما، فحمل عليه رجلًا فعطب\nالفرس فجعل بينهما شريحًا، فقال شريح لعمر: سلم ما ابتعت أو رُدَّ ما أخذت، فقال عمر: قضيت بالحق (^٣).\nومن طريق عبد الرزاق، عن سفيان، عن عمرو بن دينار، عن عبد الرحمن بن فروخ، عن أبيه قال: اشترى نافع دار السجن بأربعة آلاف، فإن رضي عمر فالبيع بيعه، وإن عمر لم يرضَ فلصفوان\nأربعة، فأخذها عمر (^٤). وعن ابن عمر قال: كنت أبتاع إن رضيت\n_________\n(^١) \"المحلى\" ٨/ ٣٥٥.\n(^٢) \"الموطأ\" رواية يحيى ص ٤١٦.\n(^٣) رواه عبد الرزاق ٨/ ٢٢٤ (١٤٩٧٩).\n(^٤) عبد الرزاق ٥/ ١٤٨ (٩٢١٣).","vol":"14","page":257},{"text":"حتى ابتاع ابن مطيع إن رضيها فقال: إن الرجل ليرضى ثم يدع وكأنما أيقظني، وكان يبتاع ويقول: ما إن أحدثت. وقال سليمان بن البرصاء، بايعت ابن عمر بيعًا فقال لي: إن جاءتنا نفقتنا إلى ثلاث ليالٍ فالبيع بيعنا وإلا فلا بيع بيننا وبينك (^١).\nقال ابن حزم: لا نعلم عن الصحابة في بيع الخيار غير هذا، وهو خلاف قول أبي حنيفة والشافعي ومالك، وهي عندهم بيوع مفسودة مفسوخة (^٢).\nثامنها: في \"علل الخلال\": قال الأثرم: قلت لأحمد: في يقول أهل المدينة في العهدة الثلاث والسنة؟!\nقال: أما عهدة السنة فما أدري رووه عن أبان بن عثمان وهشام بن إسماعيل (^٣). وأما حديث الثلاث فلو ثبت حديث عقبة، ولكن الحسن ما أراه سمع منه؛ لأنه بصري، ولكن الحسن كان يأخذ الحديث هكذا. وقال محمد بن الحكم عن أحمد: ليس في عهدة الرقيق حديث صحيح، ولا أذهب إليه، إنما روي عن الحسن، عن عقبة (^٤) وليس فيه شيء يصح. قلت: إن مالكًا يذهب إليه، قال: لا يعجبني.\n_________\n(^١) عبد الرزاق ٨/ ٥٣ (١٤٢٧٦)، وابن أبي شيبة ٤٥ (٢٣١٦٢).\n(^٢) \"المحلى\" ٨/ ٣٧٤.\n(^٣) رواه مالك في \"الموطأ\" ٢/ ٦١٢.\n(^٤) روى أبو داود (٣٥٠٦)، وأحمد ٤/ ١٥٠ و١٥٢ وغيرهما من طريق قتادة عن الحسن عن عقبة بن عامر أن رسول الله - ﷺ - قال: \"عهدة الرقيق ثلاثة أيام\".\nوالحديث ضعفه أحمد -كما نقل المصنف ﵀- وقال البيهقي في \"المعرفة\" ٨/ ١٢٩: كان علي بن المديني وغيره من أهل العلم بالحديث لا يثبتون سماع الحسن عن عقبة، فهو إذًا منقطع.\nوكذا ضعفه المنذري في \"المختصر\" ٥/ ١٥٧. =","vol":"14","page":258},{"text":"تاسعها: الكلام كله في خيار المجلس، أما خيار الشرط فثابت بالإجماع (^١) ودليله حديث حبان بن منقذ السالف (^٢)، وإنما يجوز شرط الخيار في البيوع التي لا ربا فيها، أما تلك فلا، إذ لو جوزنا تفرقًا ولم يتم البيع بينهما.\nعاشرها: إذا شرط الخيار عندنا زيادة على الثلاث بطل البيع، ولا يخرج على تفريق الصفقة، وقد روى الجذامي محمد بن يوسف، أنا محمد بن عبد الرحيم بن شروس، أنا حفص بن سليمان، أنا أبان، عن أنس أن رجلًا اشترى بعيرًا واشترط الخيار أربعة أيام، فأبطل النبي - ﷺ - البيع فقال: \"إنما الخيار ثلاثة أيامٍ\".\nقال: ثنا عبد الرزاق: ثنا رجل سمع أبانًا يقول عن الحسن: اشترى رجل بيعًا، وجعل الخيار أربعة أيام فقال - ﵇ -: \"البيع مردود، وإنما الخيار ثلاثة أيام\" وأبان وحفص ضعيفان، والحديثان عزيزان (^٣).\n_________\n= ورواه ابن ماجه (٢٢٤٤) من طريق قتادة عن الحسن إن شاء الله عن سمرة بن جندب، بنحوه.\nقال البيهقي ٨/ ١٢٩: ليس بمحفوظ. وضعفه الألباني في \"ضعيف ابن ماجه\" (٤٨٨).\n(^١) ورد بهامش الأصل: كذا نقل الإجماع فيه غير واحد، وعن \"الاستذكار\" نقل فيه عن قوم أنه لا يجوز، فقال: خيار الشرط جائز. وقال قوم: لا يجوز.\n(^٢) تقدم تخريجه قريبًا.\n(^٣) ذكرهما ابن حزم في \"المحلى\" ٨/ ٣٧٢.\nوذكره عبد الحق في \"أحكامه\" ٣/ ٢٦٦ وعزاه لعبد الرزاق من حديث أبان بن عياش. وقال: أبان لا يحتج بحديثه وكان رجلًا صالحًا.\nوكذا عزاه الريلعي في \"نصب الراية\" ٤/ ٨ لعبد الرزاق في \"المصنَّف\"، والمصنِّف في \"البدر المنير\" ٦/ ٥٤٠، والحافظ في \"تلخيص الحبير\" ٣/ ٢١ - ٢٢.\nوقال المصنف -﵀- في \"البدر\": حديث واهٍ؛ أبان بن أبي عياش متروك. =","vol":"14","page":259},{"text":"الحادي عشر: قال ابن المنير في ترجمة البخاري: إذا لم يوَقِّت في الخيار هل يجوز البيع؟ ثم ذكر حديث ابن عمر: \"أو يقول أحدهما لصاحبه اختر\" (^١): الظاهر أنه قصد تجوز البيع، وتفويض الأمر بعد اشتراط الخيار المطلق إلى العادة في مثل السلعة، وهذا مذهب مالك، وهو أسعد بإطلاق الحديث، خلافًا لمن منع البيع لذلك إلحاقًا بالغرر.\n_________\n= وقال الحافظ في \"الدراية\" ٢/ ١٤٨: في إسناده أبان وهو متروك.\nقلت: والحديث لم أجده في \"مصنف عبد الرزاق\".\n(^١) \"المتواري\" ص ٢٤٠ وفيه: إلحاقًا بالعذر!","vol":"14","page":260},{"text":"<span data-type='title' id=toc-1564>٤٧ - باب إِذَا اشْتَرَى شَيْئًا فَوَهَبَ مِنْ سَاعَتِهِ قَبْلَ أَنْ يَتَفَرَّقَا وَلَمْ يُنْكِرِ البَائِعُ عَلَى المُشْتَرِي، أَوِ اشْتَرَى عَبْدًا فَأَعْتَقَهُ</span>.\nوَقَالَ طَاوُسٌ فِيمَنْ يَشْتَرِى السِّلْعَةَ عَلَى الرِّضَا ثُمَّ بَاعَهَا: وَجَبَتْ لَهُ، وَالرِّبْحُ لَهُ.\n\n٢١١٥ - وَقَالَ الحُمَيْدِيُّ: حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَكُنْتُ عَلَى بَكْرٍ صَعْبٍ لِعُمَرَ، فَكَانَ يَغْلِبُنِي فَيَتَقَدَّمُ أَمَامَ القَوْمِ، فَيَزْجُرُهُ عُمَرُ وَيَرُدُّهُ، ثُمَّ يَتَقَدَّمُ فَيَزْجُرُهُ عُمَرُ وَيَرُدُّهُ، فَقَالَ النَّبِيُّ - ﷺ - لِعُمَرَ \"بِعْنِيهِ\". قَالَ هُوَ لَكَ يَا رَسُولَ اللهِ. قَالَ: \"بِعْنِيهِ\". فَبَاعَهُ مِنْ رَسُولِ اللهِ - ﷺ - فَقَالَ النَّبِيُّ - ﷺ -: \"هُوَ لَكَ يَا عَبْدَ اللهِ بْنَ عُمَرَ، تَصْنَعُ بِهِ مَا شِئْتَ\". [٢٦١٠، ٢٦١١ - فتح:٤/ ٣٣٤]\n\n٢١١٦ - قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: بِعْتُ مِنْ أَمِيرِ المُؤْمِنِينَ عُثْمَانَ مَالًا بِالوَادِي بِمَالٍ لَهُ بِخَيْبَرَ، فَلَمَّا تَبَايَعْنَا رَجَعْتُ عَلَى عَقِبِي حَتَّى خَرَجْتُ مِنْ بَيْتِهِ، خَشْيَةَ أَنْ يُرَادَّنِي البَيْعَ، وَكَانَتِ السُّنَّةُ أَنَّ المُتَبَايِعَيْنِ بِالخِيَارِ حَتَّى يَتَفَرَّقَا. قَالَ عَبْدُ اللهِ: فَلَمَّا وَجَبَ بَيْعِي وَبَيْعُهُ رَأَيْتُ أَنِّي قَدْ غَبَنْتُهُ بِأَنِّي سُقْتُهُ إِلَى أَرْضِ ثَمُودٍ بِثَلَاثِ لَيَالٍ، وَسَاقَنِي إِلَى المَدِينَةِ بِثَلَاثِ لَيَالٍ. [انظر: ٢١٠٧ - مسلم: ١٥٣١ - فتح: ٤/ ٣٣٤]\nوَقَالَ الحُمَيْدِيُّ: ثَنَا سُفْيَانُ، ثَنَا عَمْرٌو، عَنِ ابن عُمَرَ في بيع الجمل الصعب بطوله.","vol":"14","page":261},{"text":"وَقَالَ اللَّيْثُ (^١): حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابن شِهَابٍ، عَنْ سَالِمِ، عَنْ عَبْدِ اللهِ قَالَ: بِعْتُ مِنْ عُثْمَانَ بن عفان مَالًا بِالوَادِي بِمَالٍ لَهُ بِخَيْبَرَ، فَلَمَّا تبَايَعْنَا رَجَعْتُ عَلَى عَقِبِي حَتَّى خَرَجْتُ مِنْ بَيْتِهِ، خَشْيَةَ أَنْ يُرَادَّنِي البَيْعَ، وَكَانَتِ السُّنَةُ أَنَّ المُتَبَايعَيْنِ بِالخِيَارِ حَتَّى يَتَفَرَّقَا. قَالَ عَبْدُ اللهِ: فَلَمَّا وَجَبَ بَيْعِي وَبَيْعُهُ رَأَيْتُ أَنِّي قَدْ غَبَنْتُهُ بِأَنِّي سُقْتُهُ إِلَى أَرْضِ ثَمُودَ بِثَلَاثِ لَيَالٍ، وَسَاقَنِي إِلَى المَدِينَةِ بِثَلَاثِ لَيَالٍ.\nالشرح:\nأثر طاوس أخرجه عبد الرزاق، عن معمر، عن ابن طاوس، عن أبيه به (^٢). وعن معمر، عن أيوب، عن ابن سيرين: إذا بعت شيئًا على الرضا قال: الخيار لكليهما حتى يتفرقا عن رضا (^٣).\nوتعليق الحميدي روى البخاري منه قطعة في باب: من أهدي له هدية وعنده جلساؤه. فقال: حدثنا عبد الله بن محمد، ثنا ابن عيينة (^٤).\nوأخرجه الإسماعيلي من حديث ابن أبي عمر وهارون عنه، وأخرجه أبو نعيم من حديث بشر بن موسى عنه، وكذا هو في \"مسنده\" من رواية بشر بن موسى عنه.\nوتعليق الليث رواه الإسماعيلي من حديث أبي صالح عنه، ورواه أيضًا من حديث أيوب بن سويد، عن يونس بن يزيد، عن الزهري به، قال: ورواه أبو صالح، عن الليث: عن يونس أخبرنا القاسم: أنا\nابن زنجويه، ثنا أبو صالح.\n_________\n(^١) فوقها في الأصل: معلق.\n(^٢) \"مصنف عبد الرزاق\" ٨/ ٥٥ (١٤٢٨٥).\n(^٣) \"مصنف عبد الرزاق\" ٨/ ٥٢ (١٤٢٦٩).\n(^٤) ستأتي برقم (٢٦١٠) كتاب: الهبة.","vol":"14","page":262},{"text":"وقال البيهقي: رواه يحيى بن بكير أيضًا عن الليث، عن يونس، عن الزهري به (^١) وذكره أبو نعيم من حديث أبي صالح عنه، ثم قال: ذكره -يعني: البخاري- فقال: وقال الليث، ولم يذكر من دونه، ويدل على أن الحديث لأبي صالح، وأبو صالح ليس من شرطه.\nإذا تقرر ذلك: فالحديث حجة لمن يرى الافتراق بالكلام في الحديث السالف في الباب قبله \"البَيِّعَانِ بِالخِيَارِ مَا لَمْ يَتَفَرَّقَا\" وهو بين في ذلك، ألا ترى أنه - ﵇ - وهب الجمل من ساعته لابن عمر قبل التفرق من عمر، ولو لم يكن الجمل له ما جاز له أن يهبه لابن عمر حتى يجب له بافتراق الأبدان.\nوأما حديث ابن عمر في مبايعته لعثمان فقد احتج به من قال: إن التفرق بالأبدان.\nواحتج به أيضًا من قال: إنه بالكلام، وكان من حجة الثاني أن قالوا: لو كان معنى الحديث التفرق بالأبدان، لكان المراد به الحض والندب إلى حسن المعاملة من المسلم للمسلم وألَّا يفترسه في البيع على استخباره عن الداء والغائلة، وقد قال - ﵇ -: \"من أقال نادمًا أقال الله عثرته يوم القيامة\". من حديث أبي هريرة (^٢)؛ ألا ترى قول ابن عمر: (وكانت السنة أن المتبايعين بالخيار ما لم يفترقا)، وفي رواية:\n_________\n(^١) البيهقي ٥/ ٢٧١.\n(^٢) رواه أبو داود (٣٤٦٠)، وابن ماجه (٢١٩٩)، وابن حبان ١١/ ٤٠٥ (٥٠٣٠)، والحاكم ٢/ ٤٥، والبيهقي ٦/ ٢٧، من طريق الأعمش، عن أبي صالح عن أبي هريرة مرفوعًا بلفظ: \"من أقال مسلمًا أقاله الله عثرته\".\nورواه ابن حبان ١١/ ٤٠٤ (٥٠٢٩)، والبيهقي ٦/ ٢٧ من طريق سمي عن أبي صالح، به، باللفظ في ذكره المصنف هنا. =","vol":"14","page":263},{"text":"وكانت السنة يومئذٍ. ذكرها أبو عبد الملك، ولو كان على الإلزام لقال: كانت، وتكون إلى يوم الدين، فحكى ابن عمر أن الناس حينئذٍ كانوا يلتزمون الندب، لأنه كان زمن مكارمةٍ، وأن الوقت في حدث ابن عمر بهذا الحديث كان التفرق بالأبدان متروكًا، ولو كان على الوجوب ما قال: وكانت السنة، فكذلك جاز أن يرجع على عقبيه؛ لأنه فهم أن المراد بالحديث الحض والندب، لا سيما وهو في حصر فعله في هبته البكر له بحضرة البائع قبل التفرق.\nوقال الطحاوي: يحتمل حديث ابن عمر الوجهين جميعًا، فنظرنا في ذلك، فروينا عنه ما يدل أن رأيه كان في الفرقة، بخلاف ما ذهب إليه من قال: إن البيع لا يتم إلا بها. وهو ما رويناه عن ابن عمر\nقال: ما أدركت الصفقة حيًّا فهو من مال المبتاع (^١).\nقال ابن حزم: صح هذا عنه ولا يُعلم له مخالف من الصحابة (^٢).\nقال ابن المنذر: يعني في السلعة تتلف عند البائع قبل أن يقبضها\n_________\n= وللحديث طرق وألفاظ أخرى.\nقال الحاكم: حديث صحيح على شرط الشيخين. وقال ابن دقيق العيد في \"الاقتراح\" ص ٩٩: على شرط الشيخين. وصححه ابن حزم في \"المحلى\" ٩/ ٣، والمصنف في \"البدر المنير\" ٦/ ٥٥٦. وقال البوصيري في \"الزوائد\" (٧٣٠):\nإسناد طريق ابن ماجه صحيح على شرط مسلم.\nوصححه الألباني في \"الإرواء\" (١٣٣٤).\n(^١) \"شرح معاني الآثار\" ٤/ ١٦.\nوأثر ابن عمر هذا سيأتي معلقًا قبل حديث (٢١٣٨) باب إذا اشترى متاعًا أو دابة فوضعه عند البائع أو مات قبل أن يقبض.\nوهناك -إن شاء الله- يأتي مزيد تخريج له.\n(^٢) \"المحلى\" ٨/ ٣٨٣، ٣٩٦.","vol":"14","page":264},{"text":"المشتري بعد تمام البيع هي من مال المشتري؛ لأنه لو كان عبدًا فأعتقه المشتري كان عتقه جائزًا؛ بخلاف عتق البائع، فهذا ابن عمر يذهب فيما أدركت الصفقة حيًّا فهلك بعدها أنه من مال المشتري، فدل ذلك أنه كان يرى أن البيع يتم بالأقوال قبل الفرقة التي تكون بعد ذلك، وأن البيع ينتقل بالأقوال من ملك البائع إلى ملك المبتاع حتى يهلك من ماله إن هلك، وهذا من ابن عمر قال على أن مذهبه في الفرقة التي سمعها من رسول الله - ﷺ - فيما ذكروا. وقد وجدنا عن رسول الله - ﷺ - ما يدل على أن المبيع يملكه المشتري بالقول دون التفرق بالأبدان، وذلك أن رسول الله - ﷺ - قال: \"من ابتاع طعامًا فلا يبعه حتى يقبضه\" (^١) فكان ذلك دليلًا على أنه إذا قبضه حل له بيعه فيكون قابضًا له قبل التفرق بالأبدان.\nوفي ابن ماجه من حديث ابن لهيعة، عن موسى بن وردان، عن\nسعيد بن المسيب قال: سمعت عثمان يخطب على المنبر ويقول: كنت أشتري التمر وأبيعه بربح فقال لي رسول الله - ﷺ -: \"إذا اشتريت فاكتل، وإذا بعت فكِلْ\" (^٢) وسيأتي عند البخاري أيضًا معلقًا (^٣). وكان من ابتاع طعامًا مكايلة فباعه قبل أن يكتاله لا يجوز بيعه، فإذا ابتاعه واكتاله وقبضه ثم فارق بائعه، فكلٌّ قد أجمع أنه لا يحتاج بعد الفرقة إلى إعادة الكيل. وخولف بين اكتياله إياه بعد البيع قبل التفرق وبين اكتياله إياه قبل البيع، فدل ذلك أنه إذا اكتاله اكتيالًا يحل له به بيعه،\n_________\n(^١) سيأتي برقم (٢١٣٢) كتاب: البيوع، باب: ما يذكر في بيع الطعام والحكرة، ورواه مسلم (١٥٢٥) كتاب: البيوع، باب: بطلان بيع المبيع قبل القبض.\n(^٢) ابن ماجه (٢٢٣٠) كتاب: التجارات، باب: بيع المجازفة.\n(^٣) قبل حديث (٢١٢٦) كتاب: البيوع، باب: الكيل على البائع والمعطي.","vol":"14","page":265},{"text":"فقد كان ذلك اكتيالًا له وهو له مالك، وإن اكتال اكتيالًا لا يحل له، فهو كاله وهو غير مالك له، فثبت بما ذكرنا وقوع ملك المشتري في المبيع بابتياعه إياه قبل فرقة تكون بعد ذلك، فهذا وجه طريق الآثار.\nوأما طريق النظر: فرأينا الأموال تملك بعقود في أبدان وفي أموال وفي أبضاع وفي منافع، فكان ما يملك من الأبضاع هو النكاح، وكأنه (يملك) (^١) بعقده لا بفرقةٍ بعد العقد وكان ما يملك به المنافع هو الإجارات، وكان ذلك أيضًا مملوكًا بالعقد لا بفرقةٍ بعده، فالنظر على ذلك أن تكون كذلك الأموال المملوكة بسائر العقود من البيوع، وغيرها تكون مملوكة بالأقوال لا بفرقة بعدها قياسًا ونظرًا.\nوفي الحديث: أن يسأل رب السلعة بيعها وإن لم يعرضها، وأن البيع لا يحتاج إلى قبض.\nوقول البخاري: (ولم ينكر البائع على المشتري) فيه تعسف، ولا يحمل فعله أنه وهب ما فيه لآخر خيار ولا إنكار؛ لأنه إنما بعث مبينًا. نبه عليه ابن التين، قال: وليس فيه ما بوَّب له.\nومعنى: (سُقْتُهُ إِلَى أَرْضِ ثَمُود): يعني: أن الأرض التي أعطيت بعدها من أرض ثمود ثلاث ليالٍ، والأرض التي أعطاني من المدينة على ثلاث، وما قرب موضع حاجته، وقد ذكر أن مسافة ما بين\nالمدينة وخيبر أكثر من أربعة أيام.\nوقوله في الترجمة: (أو اشترى عبدًا فأعتقه). كأنه إنما أخذه من القياس على الهبة؛ لأن القبض آكد من الهبة.\n_________\n(^١) من (م).","vol":"14","page":266},{"text":"وفي الحديث: جواز بيع الغائب علي الصفة، وهو مذهب جماعات، وسيأتي ذلك بعد إن شاء الله تعالى.\nوقام الإجماع أن البائع إذا لم ينكر على المشتري ما أخذ به من الهبة أو العتق أنه بيع جائز، واختلفوا إذا لم ينكر ولم يرض بما أخذ به المشتري، فالذين يرون أن البيع يتم بالكلام يجيزون هبته وعتقه، ومن يرى التفرق بالأبدان لا يجيز شيئًا من ذلك، إلا بعد التفرق، وحديث عمر حجة عليهم، وفي حديث الجمل توقيرهم الشارع، ولا يتقدمونه في المشي.\nوفيه: زجر الدواب، وهبة المبيع للغير وإن لم يأذن البائع كما سلف. وفي مبايعة ابن عمر جواز بيع الأرض بالأرض.\nوفي تلطف ابن عمر وافتراقه من عثمان استعمال الندب؛ إذ ليس من شأنهم التحيل.","vol":"14","page":267},{"text":"<span data-type='title' id=toc-1565>٤٨ - باب مَا يُكْرَهُ مِنَ الخِدَاعِ فِي البَيْعِ</span>\n٢١١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، أَنَّ رَجُلًا ذَكَرَ لِلنَّبِيِّ - ﷺ - أَنَّهُ يُخْدَعُ فِي البُيُوعِ، فَقَالَ: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ\". [٢٤٠٧، ٢٤١٤، ٦٩٤٦ - مسلم: ١٥٣٣ - فتح: ٤/ ٣٣٧]\nذكر فيه حديث ابن عمر: أَنَّ رَجُلًا ذَكَرَ لِلنَّبِيِّ - ﷺ - أَنَّهُ يُخْدَعُ فِي البُيُوعِ، فَقَالَ: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ\".\nهذا الحديث أخرجه مسلم أيضًا، فكان إذا بايع يقول: لا خلابة (^١).\nوهذا الرجل هو حَبَّان بن منقذ، بفتح الحاء المهملة ثم باء موحدة مفتوحة، شهد أحدًا وأصابته آفة في رأسه، وولد ولده محمد بن يحيى بن حبان، روى له الجماعة، وعمه واسع بن حبان أخرجوا له أيضًا، وروى مسلم وأبو داود والترمذي لابنه حبان (^٢). وقيل: إن هذِه القصة لمنقذ بن عمرو، قال ابن بطال: وهو أصح (^٣). وعاش منقذ مائة وثلاثين سنة كما سيأتي.\nوفي \"الاستيعاب\" أنه منقذ (^٤)، وذلك محفوظ من حديث ابن عمر وغيره. والحاكم ذكره من حديث ابن عمر في ولده حَبان، ثم قال:\n_________\n(^١) مسلم (١٥٣٣) كتاب: البيوع، باب: من يخدع في البيع. وفيه يقول: لا خيابة.\n(^٢) \"تهذيب التهذيب\" (م. د. ت) ١/ ٣٤٤.\nأخرجوا له حديثًا واحدًا في الوضوء: مسلم (٢٣٦) باب: في وضوء النبي - ﷺ - وأبو\nداود (١٢٠)، والترمذي (٣٥)، وانظر ترجمته في \"الاستيعاب\" ١/ ٣٧٩ (٤٨٢)، \"أسد الغابة\" ١/ ٤٣٧ (١٠٢٥).\n(^٣) \"شرح ابن بطال\" ٦/ ٢٤٦.\n(^٤) \"الاستيعاب\" ٤/ ١٤ (٢٥٢٩).","vol":"14","page":268},{"text":"متصل الإسناد (^١).\nوللدارقطني من حديث ابن إسحاق، عن نافع، عن ابن عمر أن رجلًا من الأنصار كان بلسانه لوثة (^٢)، فذكر ذلك لرسول الله - ﷺ - فقال: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ مرتين\".\nقال ابن إسحاق: وحدثني محمد بن يحيى بن حبان قال: هو جدي منقذ بن عمرو، وكان رجلًا قد أصابته آفة في رأسه فكسرت لسانه ونازعته عقله، وكان لا يدع التجارة ولا يزال يغبن.\nوفيه، وكان عَمَّر عُمرًا طويلًا، عاش ثلاثين ومائة سنة، وكان في زمن عثمان حين فشا الناس (^٣). وفي لفظ عن ابن عمر: كان حبان رجلًا ضعيفًا، وكان قد سُفع في رأسه مأمومة، فجعل رسول الله - ﷺ - له الخيار فيما يشتري ثلاثًا، وكان قد ثقل لسانه، فكنت أسمعه يقول: لا خذابة لا خذابة. (٤) قال الدارقطني: وكان ضرير البصر (^٥).\nوفي الطبراني لما عمي قال له - ﵇ - ذلك. ولابن حزم من حديث ابن إسحاق: أن منقذًا سفع في رأسه مأمومة في الجاهلية فحلت لسانه.\nوفيه: \"وأنت بالخيار ثلاثًا\" (^٦).\n_________\n(^١) \"المستدرك\" ٢/ ٢٢، وليس فيه قول الحاكم: متصل الإسناد. وإنما صححه الذهبي.\n(^٢) ورد بهامش الأصل: الاسترخاء.\n(^٣) \"سنن الدارقطني\" ٣/ ٥٥.\n(^٤) \"سنن الدارقطني\" ٣/ ٥٤.\n(^٥) \"سنن الدارقطني\" ٣/ ٥٤ من كلام عمر ﵁.\n(^٦) \"المحلى\" ٨/ ٢٩٦.","vol":"14","page":269},{"text":"وقال الجياني: شج مع رسول الله - ﷺ - في بعض الحصون بحجر. قال صاحب \"المطالع\": وكان ألثغ لا يعطيه لسانه إخراج اللام، وكان ينطق به ياءً أو ذالًا معجمة، وصحف من قال: لا خيانة (^١).\nو(الخِلَابَة): المخادعة، فلا خلابة، أي: لا خديعة، ولا غش، ولا كيد، ولا غبن ونحو ذلك. قال المهلب: أي: لا تخلبوني فإنه لا يحل، فإن اطلعتُ على عيب رجعت به.\nواختلف الفقهاء فيمن باع بيعًا غبن فيه غبنًا لا يتغابن الناس بمثله، فقال مالك: إن كانا عارفين بتلك السلعة وبأسعارها في وقت البيع لم يفسخ ولو كثر الغبن، وإن كانا أو أحدهما غير عارفٍ بتقلب السعر وتغيره وتفاوت الغبن فسخ البيع، إلا أن يريد أن يمضيه. ومن أصحاب مالك من اعتبر مقدار ثلث السلعة، ولم يجد مالك في ذلك حدًّا. ومذهبه إذا خرج عن تغابن الناس في مثل تلك السلعة أنه يفسخ. وبهذا قال أبو ثور. وقال أبو حنيفة والشافعي: ليس له أن يفسخ في الغبن وإن كثر، وبه قال ابن القاسم: وحجتهم هذا الحديث؛ لأن من يخدع في عقله بضعف يلحقه الغبن في عقوده، فجعل له الشارع الخيار لما يلحقه من ذلك، فلو كان الغبن شيئًا يملك به فسخ العقد لما احتاج إلى شرط خيار مع استغنائه عنه (^٢).\n_________\n(^١) ورد بهامش الأصل: وفيه أيضًا: لا خيابة. ذكره في \"المطالع\".\n[قلت: رواه مسلم بهذِه اللفظة \"لا خيابة\" (١٥٣٣)].\n(^٢) انظر: \"مختصر الطحاوي\" ص ٨٠، \"الهداية\" ٣/ ٤١، \"التفريع\" ٢/ ١٧٣، \"عيون المجالس\" ٣/ ١٤١٨ - ١٤٢٠، \"المنتقى\" ٥/ ١٠٨، \"القوانين الفقهية\" ص ٢٦٥، \"الأم\" ٣/ ٦٨، \"المغني\" ٦/ ٣٦.","vol":"14","page":270},{"text":"قلت: ذلك بأنه - ﵇ - قال: \"لك الخيار\" (^١) ولم يقل له: اشترط الخيار. وقال له: (\"قُلْ: لَا خِلَابَةَ\") أي: لا خديعة، فلو كان الغبن مباحًا لم يكن لقوله: \"لا خِلابة\" معنًى، ولم ينفعه ذلك، فلما كان ذلك ينفعه جعل له الشارع الخيار بعد ذلك، لينظر فيما باعه ويسأل عن سعره ويرى رأيه فيه، وإنما جعل ذلك في حبان ليعلمنا الحكم في مثله، وإنما تعرف الأحكام بما يبينه، فبين من يغبن في بيعه إذا لم يكن عارفًا بما يبيعه. وأيضًا فقد جعل الشارع الخيار للمتلقي لأجل الغبن، واعترضه ابن حزم بأن فيه الخيار إلى دخول السوق، ولعله لا يدخله إلا بعد عام أو أكثر (^٢).\nقلت: خلاف الغالب، وأيضًا لو ابتاع سلعةً فوجد بها عيبًا كان له الخيار في الرد لأجل النقص الموجود بها، فلا فرق بين أن يجد النقص بالسلعة أو بالثمن؛ لأنه في كلا الموضعين قد وجد النقص في يخرج به عن القصد، ولا يرد الغبن اليسير؛ لاحتماله غالبًا.\nوذكر ابن حبيب عن مالك أنه سُئل عن جاهل باع حجرًا أو درة بدرهمين فألفاه، أي: وجده المشتري ياقوتة فلم ير فيه رجوعًا؛ لأن الغلط ماض على البائع والمبتاع في المساومة، وإنما يرد في البيع على المرابحة، إلا أن يبيعه بائعه على أنه زجاج فألفاه المشتري ياقوتة، فإنه يرد البيع، وكذلك لو باعه على أنه ياقوت فألفاه المشتري زجاجًا، يُرد أيضًا (^٣).\nوزعم ابن عبد البر أن هذا خاص بحبان، وأن الغبن بين المتبايعين\n_________\n(^١) تقدم تخريجه.\n(^٢) \"المحلى\" ٨/ ٣٧٣.\n(^٣) انظر: \"المنتقى\" ٥/ ١٠٨، \"تبصرة الحكام\" ٢/ ١٢٧.","vol":"14","page":271},{"text":"لازمه، ولا خيار للمغبون بتسببها، سواء قلت أو كثرت (^١)، وهو أصح الروايتين عن مالك. وقال البغداديون من أصحابه: للمغبون الخيار بشرط أن يبلغ الغبن ثلث القيمة (^٢). وكذا حدَّه أبو بكر بن موسى من الحنابلة. وقيل: السدس، وعن داود: العقد باطل (^٣). ويؤيد الخصوص رواية ابن لهيعة، عن حبان، عن طلحة بن يزيد بن ركانة أنه كلم عمر بن الخطاب في البيوع، فقال: ما أجد لكم شيئًا مما جعله سيدنا رسول الله - ﷺ - لحبان (^٤)، ورواية ابن لهيعة أيضًا عن حبان بن واسع، عن أبيه، عن جده، قال عمر بن الخطاب الحديث (^٥)، لكنهما ضعيفان.\nوتمسك بهذا الحديث من لا يرى الحجر على الكبير، لا سيما وقد جاء في بعض طرقه أن أهل هذا الرجل سألوا رسول الله - ﷺ - أن يحجر عليه لما في عقوده من الغبن، فلم يحجر عليه، وأمره بقوله: \"لَا خِلَابَةَ\".\nقلت: قد يقال: إن الحجر عليه يؤخذ منه؛ لأنهم سألوه ما أنكر عليهم، وقد قال له: \"قل: لا خلابة، ولك الخيار ثلاثًا\". ويروى: \"واشترط الخيار ثلاثًا\" (^٦).\n_________\n(^١) \"التمهيد\" ١٧/ ٩.\n(^٢) انظر: \"التاج والإكليل\" ٦/ ٣٩٩، \"مواهب الجليل\" ٦/ ٣٩٨.\n(^٣) انظر: \"المغني\" ٦/ ٣٦، ٣٧.\n(^٤) رواه الطبراني في \"الأوسط\" كما في \"نصب الراية\" ٤/ ٨ والدارقطني ٣/ ٥٤، والبيهقي ٥/ ٢٧٤، وأشار الحافظ لضعفه، فقال في \"التلخيص\" ٣/ ٢٣١: فيه ابن لهيعة.\n(^٥) انظر: \"سنن البيهقي\" ٥/ ٢٧٤ قال البيهقي مشيرًا لضعف الطريقين: الحديث ينفرد به ابن لهيعة.\n(^٦) تقدم تخريجه وقال المصنف ﵀ في \"البدر المنير\" ٦/ ٥٣٩ - ٥٤٠: رواية \"واشترط الخيار ثلاثًا\" غريبة قال ابن الصلاح: منكرة لا أصل لها وانظر \"تلخيص الحبير\" ٣/ ٢١ - ٢٢.","vol":"14","page":272},{"text":"ويجوز أن يكون تركه لكونه يسيرًا لا يحجر بمثله.\nقال الدودي: أسفر لنفسه فدله على وجه يختص به، ولم يضرب على يديه. وأجاب ابن العربي بأنه يحتمل أن تكون الخديعة كانت في العيب أو في الغبن أو في الكذب أو في الثمن أو في العين.\nوليست قضية عامة فتحمل على العموم، وإنما هي خاصة في عين وحكاية حال. وعند المالكية خلاف في الحجر على من يخدع في بيعه، قال ابن شعبان: نعم. وقال غيره: لا؛ عملًا بهذا الحديث، واستدل به على أن بيع السفيه إذا لم يكن عليه وصي على الجواز حتى يضرب على يده، لإجازة الشارع ما تقدم من بيوعه.\nوعورض بأنه يحتمل أن يكون بائعه غير معروف أو غائبًا. وقد قال ابن القاسم: يفسخ بيعه وإن لم يضرب على يديه، وخالفه جميع أصحاب مالك (^١).\nقال ابن حزم: من قال حين يبيع أو يبتاع: لا خلابة، فله الخيار ثلاث ليالٍ بما في خلالهن من الأيام، إن شاء رد بعيب أو بغيره أو بخديعةٍ أو بغيرها بغبن أو بغيره، وإن شاء أمسكه، فإذا انقضت الليالي الثلاث بطل خياره ولزمه، ولا رد إلا من عيب إذا وجد، فإن قال لفظًا غير: لا خلابة بأن يقول: لا خديعة، أو لا غش، أو لا كيد، أو لا غبن، أو لا منكر، أو لا عيب، أو لا ضرر، أو على السلامة،\nأو لا داء، أو لا غائلة أو لا خبث، أو نحو هذا لم يكن له الخيار المجعول لمن قال: لا خلابة؛ لكن إن وجد شيئًا مما بايع على أن لا يعقد بيعه عليه بطل البيع، وإن لم يجده لزم البيع (^٢).\n_________\n(^١) انظر: \"مواهب الجليل\" ٦/ ١١٥.\n(^٢) \"المحلى\" ٨/ ٤٠٩ - ٤١٠.","vol":"14","page":273},{"text":"وحكى ابن التين قولًا أن معنى: لا خلابة في صفة النقد، وفي وفاء الوزن والكيل، قال: ويحتمل أن يأمره بذلك على وجه الإعذار لبائعه. وقيل: إنه - ﵇ - جعل له ذلك علامة يثبت له بها الخيار ثلاثًا. واحتج به على جواز اشتراطه للبائع والمشتري والأجنبي؛ لإطلاق الحديث.\nوفيه: ما كان القوم عليه من أداء الأمانة لمن عاملهم والنصح لمن استنصحهم.","vol":"14","page":274},{"text":"<span data-type='title' id=toc-1566>٤٩ - باب مَا ذُكِرَ فِي الأَسْوَاقِ</span>\nوَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: لَمَّا قَدِمْنَا المَدِينَةَ قُلْتُ: هَلْ مِنْ سُوقٍ فِيهِ تِجَارَةٌ؟ قَالَ: سُوقُ قَيْنُقَاعَ. [انظر: ٢٠٤٨] وَقَالَ أَنَسٌ: قَالَ عَبْدُ الرَّحْمَنِ: دُلُّونِي عَلَى السُّوقِ. [انظر: ٢٠٤٩] وَقَالَ عُمَرُ: أَلْهَانِي الصَّفْقُ بِالأَسْوَاقِ. [انظر: ٢٠٦٢]\n\n٢١١٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ مُحَمَّدِ بْنِ سُوقَةَ، عَنْ نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ حَدَّثَتْنِي عَائِشَةُ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَغْزُو جَيْشٌ الكَعْبَةَ، فَإِذَا كَانُوا بِبَيْدَاءَ مِنَ الأَرْضِ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ\". قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، كَيْفَ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ، وَفِيهِمْ أَسْوَاقُهُمْ وَمَنْ لَيْسَ مِنْهُمْ؟ قَالَ: \"يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ، ثُمَّ يُبْعَثُونَ عَلَى نِيَّاتِهِمْ\". [مسلم: ٢٨٨٤ - فتح: ٤/ ٣٣٨]\n\n٢١١٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"صَلَاةُ أَحَدِكُمْ فِي جَمَاعَةٍ تَزِيدُ عَلَى صَلَاتِهِ فِي سُوقِهِ وَبَيْتِهِ بِضْعًا وَعِشْرِينَ دَرَجَةً، وَذَلِكَ بِأَنَّهُ إِذَا تَوَضَّأَ فَأَحْسَنَ الوُضُوءَ، ثُمَّ أَتَى المَسْجِدَ، لَا يُرِيدُ إِلَّا الصَّلَاةَ، لَا يَنْهَزُهُ إِلَّا الصَّلَاةُ، لَمْ يَخْطُ خَطْوَةً إِلَّا رُفِعَ بِهَا دَرَجَةً، أَوْ حُطَّتْ عَنْهُ بِهَا خَطِيئَةٌ، وَالمَلَائِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلاَّهُ الَّذِي يُصَلِّي فِيهِ اللَّهُمَّ صَلِّ عَلَيْهِ، اللَّهُمَّ ارْحَمْهُ، مَا لَمْ يُحْدِثْ فِيهِ، مَا لَمْ يُؤْذِ فِيهِ\". وَقَالَ: \"أَحَدُكُمْ فِي صَلَاةٍ مَا كَانَتِ الصَّلَاةُ تَحْبِسُهُ\". [انظر: ١٧٦ - مسلم: ٣٦٢، ٦٤٩ - فتح: ٤/ ٣٣٨]\n\n٢١٢٠ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: كَانَ النَّبِيُّ - ﷺ - فِي السُّوقِ، فَقَالَ: رَجُلٌ يَا أَبَا القَاسِمِ. فَالتَفَتَ إِلَيْهِ النَّبِيُّ - ﷺ - فَقَالَ: إِنَّمَا دَعَوْتُ هَذَا. فَقَالَ النَّبِيُّ - ﷺ -: \"سَمُّوا بِاسْمِي، وَلَا تَكَنَّوْا بِكُنْيَتِي\".","vol":"14","page":275},{"text":"٢١٢١ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا زُهَيْرٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ ﵁: دَعَا رَجُلٌ بِالبَقِيعِ: يَا أَبَا القَاسِمِ. فَالتَفَتَ إِلَيْهِ النَّبِيُّ - ﷺ -، فَقَالَ: لَمْ أَعْنِكَ. قَالَ: \"سَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي\". [انظر: ٢١٢٠ - مسلم: ٢١٣١ - فتح: ٤/ ٣٣٩]\n\n٢١٢٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ، عَنْ نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِي هُرَيْرَةَ الدَّوْسِيِّ ﵁ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - فِي طَائِفَةِ النَّهَارِ لَا يُكَلِّمُنِي وَلَا أُكَلِّمُهُ، حَتَّى أَتَى سُوقَ بَنِي قَيْنُقَاعَ، فَجَلَسَ بِفِنَاءِ بَيْتِ فَاطِمَةَ فَقَالَ: \"أَثَمَّ لُكَعُ، أَثَمَّ لُكَعُ؟ \". فَحَبَسَتْهُ شَيْئًا، فَظَنَنْتُ أَنَّهَا تُلْبِسُهُ سِخَابًا أَوْ تُغَسِّلُهُ، فَجَاءَ يَشْتَدُّ حَتَّى عَانَقَهُ وَقَبَّلَهُ، وَقَالَ: \"اللَّهُمَّ أَحْبِبْهُ وَأَحِبَّ مَنْ يُحِبُّهُ\". قَالَ سُفْيَانُ: قَالَ عُبَيْدُ اللهِ: أَخْبَرَنِي أَنَّهُ رَأَى نَافِعَ بْنَ جُبَيْرٍ أَوْتَرَ بِرَكْعَةٍ. [٥٨٨٤ - مسلم: ٢٤٢١ - فتح: ٤/ ٣٣٩]\n\n٢١٢٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى، عَنْ نَافِعٍ، حَدَّثَنَا ابْنُ عُمَرَ أَنَّهُمْ كَانُوا يَشْتَرُونَ الطَّعَامَ مِنَ الرُّكْبَانِ عَلَى عَهْدِ النَّبِيِّ - ﷺ -، فَيَبْعَثُ عَلَيْهِمْ مَنْ يَمْنَعُهُمْ أَنْ يَبِيعُوهُ حَيْثُ اشْتَرَوْهُ، حَتَّى يَنْقُلُوهُ حَيْثُ يُبَاعُ الطَّعَامُ. [٢١٣١، ٢١٣٧، ٢١٦٦، ٢١٦٧، ٦٨٥٢ - مسلم: ١٥٢٧ - فتح: ٤/ ٣٣٩]\n\n٢١٢٤ - قَالَ: وَحَدَّثَنَا ابْنُ عُمَرَ ﵄ قَالَ: نَهَى النَّبِيُّ - ﷺ - أَنْ يُبَاعَ الطَّعَامُ إِذَا اشْتَرَاهُ حَتَّى يَسْتَوْفِيَهُ. [٢١٢٦، ٢١٣٣، ٢١٣٦ - مسلم: ١٥٢٦ - فتح: ٤/ ٣٣٩]\nذكر فيه أثر عبد الرحمن السالف أول البيع (^١). وَقَالَ أَنَسٌ: قَالَ عَبْدُ الرَّحْمَنِ: دُلُّونِي عَلَى السُّوقِ، وَقَالَ عُمَرُ: أَلْهَانِي الصَّفْقُ بِالأَسْوَاقِ، وقد سلف هناك (^٢). وفعلهما دال على فضل الكفاف.\nثم ذكر حديث عائشة مرفوعًا: \"يَغْزُو جَيْشٌ الكَعْبَةَ، فَإِذَا كَانُوا بِبَيْدَاءَ\n_________\n(^١) برقم (٢٠٤٨) كتاب: البيوع، باب: ما جاء في قول الله تعالى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الأَرْضِ﴾.\n(^٢) مسندًا برقم (٢٠٦٢) كتاب: البيوع، باب: الخروج في التجارة.","vol":"14","page":276},{"text":"مِنَ الأَرْضِ يُخْسَفُ بِأَوّلِهِمْ وَآخِرِهِمْ\" -الحديث-. وَفِيهِمْ أَسْوَاقُهُمْ؟ \"ثُمَّ يُبْعَثُونَ عَلَى نِيَّاتِهِمْ\". وأخرجه مسلم أيضًا (^١).\nوحديث أبي هريرة السالف في الصلاة (^٢): \"صَلَاةُ أَحَدِكُمْ فِي جَمَاعَةٍ تَزِيدُ عَلَى صَلَاِتهِ فِي بيته وسوقه بِضْعًا وَعِشْرِينَ دَرَجَةً … \" الحديث بطوله.\nوفيه: (\"ولَا يَنْهَزُهُ\") أي: لا يخرجه ولا يدفعه، يقال: نهز الرجل بنفسه إذا نهض، وهو بضم الياء وفتحها.\nوالخطوة: -بفتح الخاء وحكي الضم-. ويؤذ: يغتب. وقال: أبو هريرة: يحدث.\nوحديث أنس: كَانَ - ﵇ - بالسوق، فَقَالَ: رَجُلٌ يَا أَبَا القَاسِمِ … الحديث. وفي آخره: \"لا تسموا بِاسْمِي، وَلَا تَكَنَّوْا بِكُنْيَتِي\".\nوفي رواية (^٣): دَعَا رَجُلٌ بِالبَقِيعِ: يَا أَبَا القَاسِمِ … الحديث.\nوحديث عُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ، عَنْ نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِي هُرَيْرَةَ: خَرَجَ النَّبِيُّ - ﷺ - فِي طَائِفَةِ النَّهَارِ لَا يُكَلِّمُنِي وَلَا أُكَلَّمُهُ، حَتَّى أَتَى سُوقَ بَنِي قَيْنُقَاعَ، فَجَلَسَ بِفِنَاءِ بَيْتِ فَاطِمَةَ فَقَالَ: \"أثَمَّ لُكَعُ، أثَمَّ لُكَعُ؟ \" وفي آخره: \"اللَّهُمَّ أَحْبِبْهُ وَأَحِبَّ مَنْ يُحِبُّهُ\".\nيريد: الحسن (^٤) بن علي.\n_________\n(^١) مسلم (٢٨٨٤) كتاب: الفتن وأشراط الساعة، باب: الخسف بالجيش في يؤم البيت.\n(^٢) برقم (٤٧٧) باب: الصلاة في مسجد السوق.\n(^٣) ورد بهامش الأصل: ساقها بسند آخر يجتمعان في حميد.\n(^٤) في الأصل فوق الكلمة: الحسين.","vol":"14","page":277},{"text":"وعند الإسماعيلي: جاء الحسن والحسين يشتدوا.\nواللكع: الاستصغار، ويقال: اللؤم.\nوفيه: (فَظَنَنْتُ أَنَّهَا تُلْبِسُهُ سِخَابًا) والسِخَابً: قلادة خرزها طيب.\nقال سفيان (^١): قال عبيد الله -يعني: ابن أبي يزيد- أخبرني أنه رأى نافع بن جبير أوتر بركعة.\nوحديث موسى بن عقبة، عَنْ نَافِعٍ، ثَنَا ابن عُمَرَ أَنَّهُمْ كَانُوا يَشْتَرُونَ الطَّعَامَ مِنَ الرُّكْبَانِ عَلَى عَهْدِ رسول الله - ﷺ -، فَيَبْعَثُ عَلَيْهِمْ مَنْ يَمْنَعُهُمْ أَنْ يَبِيعُوهُ حَيْثُ اشْتَرَوْهُ، حَتَّى يَنْقُلُوهُ حَيْثُ يُبَاعُ الطَّعَامُ.\nقَالَ: وَحَدَّثَنَا ابن عُمَرَ: نَهَى رسول الله - ﷺ - أَنْ يُبَاعَ الطَّعَامُ إِذَا اشْتَرَاهُ حَتَّى يَسْتَوْفِيَهُ.\nوأخرجه مسلم أيضًا (^٢).\n_________\n(^١) ورد فوق الكلمة في الأصل: معلق.\nقلت: وكأنه تعليق سبط بن العجمي، وفيه نظر؛ فإنه ليس تعليقًا، بل هو موصول بإسناد الحديث قبله مباشرة، حديث (٢١٢٢) والمصنف ذكره هنا ولم يذكر أنه معلق، وكذا لم يذكره الحافظ في \"تغليق التعليق\".\nبل قال في \"الفتح\" ٤/ ٣٤٢: هو موصول بالإسناد المذكور.\nوكذا قال العيني في \"عمدة القاري\" ٩/ ٣٣١ وزاد: وسفيان هو ابن عيينة، وعبيد الله هو ابن أبي يزيد المذكور في الحديث؛ وقد نقد الراوي على قوله: (أخبرني أنه)، وهذا لا يضر، وفائدة إيراد هذِه الزيادة التنبيه على لقي عبيد الله لنافع بن جبير، فلا تضر العنعنة في الطريق الموصول؛ لأن من ثبت لقاؤه لمن حدث عنه ولم يكن مدلسًا حملت عنعنته على السماع اتفاقًا، وإنما الخلاف في المدلس أو فيمن لم يثبت لقيه لمن روى عنه. اهـ.\n(^٢) مسلم (١٥٢٦) كتاب: البيوع، باب: بطلان بيع المبيع قبل القبض.","vol":"14","page":278},{"text":"الشرح:\nإنما أراد بذكر الأسواق إباحة المتاجر، ودخول السوق والشراء فيه للعلماء والفضلاء، وكأنه لم يصح عنده الحديث المروي: \"شر البقاع الأسواق وخيرها المساجد\" (^١)، وهذا إنما خرج علي الأغلب؛ لأن\n_________\n(^١) رواه الحارث بن أبي أسامة كما في \"بغية الباحث\" (١١٩)، و\"إتحاف الخيرة المهرة\" ٢/ ٢٧ (٩٦٩)، وأبو يعلى كما في \"المطالب العالية\" ٣/ ٤٦٨ (٣٥٠)، وابن حبان ٤/ ٤٧٦ (١٥٩٩)، والحاكم ١/ ٩٠ و٢/ ٧، والبيهقي ٣/ ٦٥ و٧/ ٥٠ - ٥١، وابن عبد البر في \"جامع بيان العلم\" ٢/ ٨٢٦ (١٥٥٠)، والحافظ في \"موافقة الخبر الخبر\" ١/ ١١ من طريق جرير بن عبد الحميد عن عطاء عن محارب بن دثار عن ابن عمر قال: جاء رجل إلى رسول الله - ﷺ - .. الحديث وفيه قصة. وفيه: فحدثه أن خير البقاع المساجد وأن شر البقاع الأسواق.\nوالحديث صححه الحاكم ٢/ ٧. وكذا ابن حبان. وقال البوصيري في \"الإتحاف\" ٢/ ٢٨: في الحكم بصحة الحديث نظر؛ فإن جرير بن عبد الحميد سمع من عطاء بعد اختلاطه، قاله أحمد بن حنبل، وشيخه يحيى بن سعيد القطان.\nوقال الحافظ في \"المطالب\" ٣/ ٤٦٨: صححه ابن حبان. وسكت، فكأنما أقره.\nبل صرح بتصحيحه في \"الموافقة\" ١/ ١١ فقال: حديث حسن صحيح.\nوالحديث ذكره الألباني في \"الثمر المستطاب\" ١/ ٤٩٩ - ٥٠٠ ونحا منحى البوصيري، فقال: جرير ممن سمع من عطاء حديثًا بعد الاختلاط، وقد جاء في حديث هذا ألفاظ ظاهرة النكارة مما لم يرد في الأحاديث الأخرى. وذلك يدل على اختلاطه، لكن أصل الحديث صحيح بشواهده. اهـ.\nقلت: فله شاهد من حديثي جبير بن مطعم وأنس.\nفأما حديث جبير بن مطعم: رواه الإمام أحمد ٤/ ٨١، والبزار كما في \"كشف الأستار\" (١٢٥٢)، وأبو يعلى ١٣/ ٤٠٠ (٧٤٠٣)، والطبراني ٢/ ١٢٨ (١٥٤٦)، والحاكم ١/ ٨٩ - ٩٠ و٢/ ٧، والخطيب في \"الفقيه والمتفقه\" ٢/ ٣٦١ (١١٠٢)، والحافظ في \"الموافقة\" ١/ ١٠ من طريق زهير بن محمد عن عبد الله بن محمد بن عقيل، عن محمد بن جبير بن مطعم عن أبيه جبير بن مطعم أن رجلًا أتى رسول الله - ﷺ -، فذكره، بنحو حديث ابن عمر. =","vol":"14","page":279},{"text":"المساجد يُذكر فيها اسم الله، والأسواق غلب عليها اللغط واللهو، والاشتغال بجمع الأموال، والكلب على الدنيا من الوجه المباح وغيره، وأما إذا ذكر الله فيه فهو من أفضل الأعمال: لحديث: \"من دخل السوق فقال: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيى ويميت بيده الخير وهو على كل شيءٍ قدير. كتب الله له ألف ألف حسنة ومحا عنه ألف ألف سيئة، وبنى له بيت في الجنة\" (^١).\n_________\n= وصححه الحاكم. وقال الحافظ في \"الفتح\" ٤/ ٣٣٩: إسناده حسن وتابعه قيس بن الربيع عن عبد الله بن محمد بن عقيل: رواه الطبراني ٢/ ١٢٨ (١٥٤٥)، ومن طريقه الحافظ في \"الموافقة\" ١/ ١٠ من طريق عاصم بن علي، عن قيس، به.\nومن هذين الطريقين حسنه الحافظ في \"الموافقة\" ١/ ١١.\nوتابعه أيضًا عمرو بن ثابت، رواه الحاكم ١/ ٩٠.\nوالحديث حسنه الألباني بمتابعاته في \"الثمر\" ١/ ٤٩٨.\nوأما حديث أنس فرواه الطبراني في \"الأوسط\" ٧/ ١٥٤ - ١٥٥ (٧١٤٠)، ومن طريقه الحافظ في \"الموافقة\" ١/ ٩ - ١٠ من طريق عبيد بن واقد، عن عمارة بن عمارة الأزدي، عن محمد بن عبد الله، عن أنس بن مالك، بنحوه.\nقال الطبراني: لم يرو هذا الحديث عن عمارة بن عمارة إلا عبيد بن واقد.\nقال الحافظ: وهو ضعيف.\nقلت: والحديث رواه مسلم (٦٧١) عن أبي هريرة مرفوعًا بلفظ: \"أحب البلاد إلى الله مساجدها، وأبغض البلاد إلى الله أسواقها\".\n(^١) رواه الترمذي (٣٤٢٨)، والطبراني في \"الدعاء\" ٢/ ١١٦٧ (٧٩٢)، والحاكم ١/ ٥٣٨ من طريق أزهر بن سنان عن محمد بن واسع قال: قدمت مكة فلقيني أخي سالم بن عبد الله بن عمر، فحدثني عن أبيه عن جده عمر بن الخطاب، مرفوعًا به.\nقال الترمذي: حديث غريب.\nورواه الترمذي (٣٤٢٩)، وابن ماجه (٢٢٣٥)، والطيالسي ١/ ١٤ - ١٥ (١٢)، وأحمد ١/ ٤٧، والبزار في \"البحر الزخار\" ١/ ٢٣٨ (١٢٥)، والطبراني في \"الدعاء\" ٢/ ١١٦٥ - ١١٦٦ (٧٨٩)، وابن السني في \"عمل اليوم والليلة\" (١٨٣)، وابن عدي ٦/ ٢٣٥ من طريق حماد بن زيد عن عمرو بن دينار عن سالم بن عبد الله =","vol":"14","page":280},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عن أبيه عن جده عمر، به.\nوتابعه المعتز بن سليمان عند الترمذي وهشام بن حسان عند الطبراني في \"الدعاء\" (٧٩٠)، وابن عدي ٦/ ٢٣٥ - ٢٣٦ وثابت بن يزيد عند الطبراني (٧٩١).\nقال الترمذي: عمرو بن دينار هذا هو شيخ بصري تكلم فيه بعض أصحاب الحديث.\nقال شيخ الإسلام ابن القيم في \"الحاشية\" ١٣/ ٢٨٥: حديث معلول، لا يثبت مثله. ثم أورد طرقه عند الترمذي، وذهب يضعفها بتفصيل.\nوقال في \"المنار المنيف\" ص ٤٦: حديث معلول، أعله أئمة الحديث.\nوقال الحافظ في \"الفتح\" ١١/ ٢٠٦: رواه الترمذي وغيره، وفي سنده لين.\nوقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٣٢٧): إسناده ضعيف جدًا، وضعفه بعمرو بن دينار.\nوالحديث رواه الترمذي في \"العلل الكبير\" ٢/ ٩١٢، والعقيلي في \"الضعفاء\" ٣/ ٣٠٤ من طريق يحيى بن سليم عن عمران بن مسلم عن عبد الله بن دينار عن ابن عمر، مرفوعًا به.\nقال الترمذي: سألت البخاري عن هذا الحديث فقال: هذا حديث منكر. وانظر: \"علل ابن أبي حاتم\" ٢/ ١٨١ (٢٠٣٨)، و\"علل الدارقطني\" ٢/ ٤٨ - ٤٩.\nوالحديث في الجملة بأسانيده ضعِّف، فقال العقيلي ٣/ ٣٠٥: الأسانيد في هذا الحديث فيها لين.\nوأومأ شيخ الإسلام في \"مجموع الفتاوى\" ١٨/ ٦٧ لضعف الحديث.\nوهذا الحديث أورده فضيلة الشيخ أبي إسحاق الحويني في \"النافلة في الأحاديث الضعيفة والباطلة\" (٧٤) وقال: حديث منكر. وخرجه تخريجًا نفيسًا، فلينظر.\nونضيف أيضًا أن الحديث رواه الطبراني في \"الدعاء\" (٧٩٣) من طريق أبي خالد الأحمر عن المهاجر بن حبيب قال: سمعت سالم بن عبد الله بن عمر يقول: سمعت ابن عمر يقول: سمعت عمر، به. ومن هذا الطريق أورده العلامة الألباني في \"الصحيحة\" (٣١٣٩) وصححه وعقد فيه بحثًا بلغ عشر صفحات، رد فيه على من أعله وضعفه، وأتى على بنيانهم من القواعد، فليسارع إليه.\nتتمة أخيرة: الحديث رواه ابن السني (١٨٤) عن ابن عباس مرفوعًا.\nقال الألباني في \"الضعيفة\" (٥١٧١): موضوع.","vol":"14","page":281},{"text":"ولذلك إذا لغا في المسجد أو لغط فيه أو عصى ربه لم يضر المسجد، ولا نقص من فضله، وإنما أضر بنفسه، وبالغ في إثمه. وقد روي عن علي أنه قال: من عصى الله في المسجد فكأنما عصاه في الجنة، ومن عصاه في الحمام فكأنما عصاه في النار، ومن عصاه في المقبرة فكأنما عصاه في عرصات القيامة، ومن عصاه في البحر فكأنما عصاه على أكف الملائكة.\nوفي حديث عائشة: أن من كثَّر سواد قوم في معصية أو في فتنة أن العقوبة تلزمه معهم إذا لم يكونوا مغلوبين على ذلك؛ لأن الخسف لما أخذ السوق عقوبة لهم شمل الجميع. واستنبط منه مالك أن من وُجد مع قوم يشربون الخمر وهو لا يشرب أنه يعاقب، ويريد أن المغلوبين على تكثير السواد ليسوا ممن يستحق العقوبة، لقوله تعالى ﴿وَلَوْلَا رِجَالٌ مُؤْمِنُونَ﴾ الآية [الفتح: ٢٥].\nوفيه: علم من أعلام النبوة، وهو إخباره بما يكون.\nوفيه: أنه لا بأس بمهازلة الصبي وغيره إذا كان واقعًا تحت السنن والفضل، لاسيما إن عضد ذلك أبوه؛ لأنه - ﵇ - أبوه، والجد أب.\nوالبيداء: المفازة وجمعها بيد.\nوقوله: (وَفِيهِمْ أَسْوَاقُهُمْ)، في \"مستخرج أبي نعيم\": فيهم أشرافهم بالشين المعجمة بدله، وعند الإسماعيلي: وفيهم سواهم، بدل: من أسواقهم، قال: ورواه البخاري: (وفيهم أسواقهم)، وليس هذا\nالحرف في حديثنا، وأظن أن أسواقهم تصحيف، فإن الكلام في الخسف بالناس لا بالأسواق.\nقال ابن التين: ولعل هذا الجيش الذين يخسف بهم هم الذين","vol":"14","page":282},{"text":"(يهدمون) (^١) الكعبة فينتقم منهم، ويكون الذين يبعثون على نياتهم وحضرت آجالهم بالخسف، كانوا ينكرون بقلوبهم ولا يقدرون على غير ذلك؛ وقد قال تعالى ﴿وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾ [الأنفال: ٢٥]، وقال: ﴿فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ﴾ الآية [الأنعام: ٤٤].\nقلت: قد يقال: (الحبش) (^٢) الذين يقدمون ليسوا من هذِه الأمة.\nوالشارع قال في \"صحيح مسلم\": \"إن ناسًا من أمتي يؤمون هذا البيت لرجل من قريش قد لجأ إلى البيت\" فذكر الحديث (^٣).\nفإن قلت: فما ذنب من أكره على الخروج أو من جمعته وإياهم\nالطريق؟ قلت: عائشة لما سألت، قال: \"يبعثون على نياتهم\" فماتوا بها لما حضر من آجالهم وبعثوا على نياتهم.\nوحديث أنس -يعني: الثاني- لا مناسبة له للباب، نعم ذكر في أصله.\nوروي أيضًا من حديث جابر وأبى حميد الساعدي \"من تسمى باسمي فلا يكتني بكنيتي\" (^٤).\n_________\n(^١) في (م): يقدمون.\n(^٢) في (م): إن.\n(^٣) مسلم (٢٨٨٤) كتاب: الفتن، باب: الخسف بالجيش في يؤم البيت.\n(^٤) حديث جابر سيأتي بنحوه برقم (٣٥٣٨)، ورواه مسلم (٢١٣٣).\nوأما حديث أبي حميد الساعدي فرواه البزار كما في \"كشف الأستار\" (١٩٩٠) من طريق محمد بن سليمان: ثنا أبو بكر بن أبي سبرة، عن عبد الله بن أبي بكر، عن محمد بن عمرو بن حزم، عن أبي حميد، به.\nقال البزار: لا نعلم لأبي حميد غير هذا الطريق، وابن أبي سبرة لين الحديث.\nوقال الهيثمي في \"المجمع\" ٨/ ٤٧: فيه أبو بكر بن أبي سبرة، وهو متروك.\nقلت: قال الحافظ عنه في \"التقريب\" (٧٩٧٣): رموه بالوضع، وقال مصعب الزبيري: كان عالمًا. فعلى كلٍ فالحديث ضعيف.","vol":"14","page":283},{"text":"وأبي هريرة: \"لا تجمعوا بين اسمي وكنيتي أنا أبو القاسم، والله يعطي وأنا أقسم\" (^١).\nوالبراء بن عازب: \"لا تجمعوا بين أسمي وكنيتي\" (^٢).\nوعائشة: \"ما أحل اسمي وحرَّم كنيتي\" (^٣) ذكرها ابن شاهين (^٤)، وذكر عن أبي بكر بن حفص بن عمر بن سعد أن محمد بن علي ومحمد بن أبي بكر ومحمد بن طلحة ومحمد بن سعد كانوا كلهم يكنون بأبي القاسم، وكان لمالك بن أنس ابن يقال له محمد وكنيته أبو القاسم، فقيل له في ذلك، فقال: لا بأس به. قال: وهذا الحديث يوجب أن يكون ناسخًا للأول؛ لأن ولدان الصحابة كنوا بأبي القاسم، وقد روي عن بعض التابعين أنه كان يقول: إذا رأينا\n_________\n(^١) بهذا اللفظ رواه أحمد ٢/ ٤٣٣، وصححه ابن حبان ١٣/ ١٣٤ (٥٨١٧).\nوأصل الحديث سلف برقم (١١٠)، ورواه مسلم (٢١٣٤) بلفظ: \"تسموا باسمي، ولا تكتنوا بكنيتي\".\n(^٢) رواه ابن شاهين في \"الناسخ والمنسوخ\" ص ٣٧٧ (٤٧٧ - ٤٧٨).\n(^٣) رواه أبو داود (٤٩٦٨)، وأحمد ٦/ ١٣٥ - ١٣٦ و٦/ ٢٠٩، والطبراني في \"الأوسط\" ٢/ ٩ (١٠٥٧)، وابن شاهين في \"الناسخ والمنسوخ\" (٤٨١)، والبيهقي ٩/ ٣٠٩ - ٣١٠، والحافظ المزي في \"تهذيب الكمال\" ٢٦/ ٢٣٣، والحافظ الذهبي في \"الميزان\" ٥/ ١١٨ من طريق محمد بن عمران الحجبي عن جدته صفية بنت شيبة عن عائشة، به.\nوهو حديث ضعيف، ضعفه الذهبي في \"الميزان\" وقال في \"المهذب\" ٨/ ٣٨٩٧ - ٣٨٩٨ (١٤٩٧٩): الحجبي حديثه منكر. وأشار الحافظ في \"الفتح\" ١٠/ ٥٧٤، وفي \"تلخيص الحبير\" ٣/ ١٤٤ لضعفه. وقال في \"التهذيب\" ٣/ ٦٦٦: متن منكر، مخالف للأحاديث الصحيحة.\nوضعفه أيضًا الألباني في \"ضعيف الجامع\" (٥٠١٥).\n(^٤) \"الناسخ والمنسوخ\" لابن شاهين (٤٧٤ - ٤٧٥، ٤٧٧ - ٤٧٩).","vol":"14","page":284},{"text":"الرجل يكنى بأبي القاسم كنيناه بأبي القاصم بالصاد من جهة الكره لذلك.\nقال وحديث النهي طرقه لا أعلم في أكثرها علة (^١).\nومذهب الشافعي وأهل الظاهر أنه لا يحل التكني بأبي القاسم لأحدٍ أصلًا، سواء كان اسمه أحمد أو محمدًا أو لم يكن؛ لظاهر الحديث (^٢).\nوفيه: مذاهب أخر:\nأحدها: أنه منسوخ، وأن هذا الحكم كان في الزمن الأول للمعنى المذكور في الحديث ثم نسخ، فيباح لكل أحد وهو مذهب مالك وجمهور العلماء.\nثانيها: لا نسخ، والنهي للتنزيه، قاله ابن جرير.\nثالثها: النهى عن التكني بأبي القاسم مختص بمن اسمه محمد أو أحمد، ولا بأس بها لمن لم يكن اسمه ذلك.\nرابعها: النهي عن التكني بأبي القاسم مطلقًا، وأن لا يسمى القاسم؛ لئلا يكنى والده به (^٣).\nوشذ من منع التسمية بمحمد أيضًا لحديث \"تسمون أولادكم محمدًا وتلعنونهم\" (^٤).\n_________\n(^١) انتهى من \"الناسخ والمنسوخ\" ص ٣٧٩ - ٣٨٠ (٤٨٢ - ٤٨٣).\n(^٢) انظر: \"المجموع\" ٨/ ٤٢١.\n(^٣) انظر: \"شرح معاني الآثار\" ٤/ ٣٣٩، \"المنتقى\" ٧/ ٢٩٧، \"المجموع\" ٨/ ٤٢١، \"الفروع\" ٣/ ٥٦٦.\n(^٤) رواه أبو يعلى ٦/ ١١٦ (٣٣٨٦)، وابن عدي في \"الكامل\" ٢/ ٤٨٥، والحاكم ٤/ ٢٩٣، وأبو نعيم في \"أخبار أصبهان\" ٢/ ٢٨٦ من طريق الحكم بن عطية عن ثابت عن أنس، مرفوعًا به. =","vol":"14","page":285},{"text":"وقوله: (\"وَلَا تَكَنَّوْا\") قال ابن التين ضبط في أكثر الكتب بفتح التاء وضم النون المشددة، ولا أعلم لها وجهًا في تصاريف الكلام، وضبطت أيضًا بضم التاء والنون على وزن تزكوا، وفي بعضها بفتح التاء والنون مشددة مفتوحة على حذف إحدى التائين.\nو(البَقِيعِ) في الحديث: مقبرة أهل المدينة، وهو في اللغة المكان المتسع. وقال قوم: لا يكون بقيعًا إلا وفيه الشجر، وهذا البقيع كان ذا شجر، ثم ذهب منه الشجر وبقي الاسم.\nوقوله: (لَمْ أَعْنِكَ) أي: لم أردك، يقال: عنيت بالقول كذا، أي: أردته.\nوحديث أبي هريرة: (حتى أتى سوق بني قينقاع فجلس بفناء بيت فاطمة).\nقال الداودي سقط بعضه على الناقل، وإما أدخل حديثًا في حديث إذ ليس بيت فاطمة في سوق بني قينقاع، وإنما بيتها بين أبيات رسول الله - ﷺ - (^١).\n_________\n= قال الحاكم: تفرد الحكم بن عطية عن ثابت.\nفتعقبه الذهبي قائلًا: الحكم وثقه بعضهم، وهو لين.\nوالحديث ضعفه المصنف -﵀- في شرح حديث (٦١٩٩) فيما سيأتي، بالحكم بن عطية.\nوضعفه الألباني في \"الضعيفة\" (٣٤٠٣).\n(^١) تعقب الحافظ قول الداودي بقوله: ما ذكره أولًا هو الواقع، ولم يدخل الراوي حديثًا في حديث، وقد أخرجه مسلم (٢٤٢١) بلفظ \"حتى جاء سوق بني قينقاع، ثم انصرف حتى أتى فناء فاطمة\". فأثبت ما سقط من حديث الباب. \"الفتح\" ٤/ ٣٤١.","vol":"14","page":286},{"text":"ومعانقته للحسن فيه إباحة ذلك لغيره، واستحب سفيان معانقة الرجل للرجل، وكرهها مالك وقال: هي بدعة (^١)، وتناظرا فيها فاحتج سفيان بأنه - ﵇ - فعل ذلك بجعفر (^٢)، فقال مالك: هو خاص له، فقال: ما يخصه بغير ذلك؟ فسكت مالك.\nواللُكَعُ: أسلفنا أنه الاستصغار، ويقال: اللؤم. وقال أبو عبيد: هو عند العرب العبد (^٣). وهو في قول الأصمعي: الصبي الذي لا يتجه لمنطق ولا غيره، مأخوذ من الملاكيع، يعني: التي تخرج مع السلا من البطن. قال الأزهري: والقول قول الأصمعي، ألا ترى أنه - ﵇ - قال للحسن وهو صغير: \"أين لكع\" (^٤) أراد به لصغره لا يتجه لمنطق\n_________\n(^١) انظر: \"المدخل\" لابن الحاج ٢/ ٢٩٥.\n(^٢) ورد بهامش الأصل ما نصه: والسنة معانقة القادم من سفره.\nقلت: وحديث جعفر رواه أبو يعلى ٣/ ٣٩٨ (١٨٧٦) من طريق إسماعيل بن مجالد، عن أبيه، عن عامر، عن جابر قال: لما قدم جعفر من الحبشة عانقه النبي - ﷺ -.\nقال الهيثمي في \"المجمع\" ٩/ ٢٧٢: رواه أبو يعلى، وفيه: مجالد بن سعيد، وهو ضعيف وقد وثق، وبقية رجاله رجال الصحيح.\nورواه الطبراني ٢/ ١٠٨ (١٤٧٠) من طريق مخلد بن يزيد، عن مسعر بن عون بن أبي جحيفة، عن أبيه قال: لما قدم جعفر … الحديث، بنحوه.\nورواه العقيلي في \"الضعفاء\" ٤/ ٢٥٧، والصيداوي في \"معجم الشيوخ\" ص ١٧٠ - ١٧١ من طريق مكي بن عبد الله الرعيني، عن سفيان بن عيينة، عن أبي الزبير، عن جابر، الحديث، لكن ليس فيه ذكر المعانقة، وإنما ذكرته؛ لأن في إسناده سفيان، وهو المناظر لمالك، فيما ذكره المصنف.\nوالحديث روي من طرق أخرى، انظرها في \"نصب الراية\" ٤/ ٢٥٤ - ٢٥٥، و\"البدر المنير\" ٩/ ٥١ - ٥٣، و\"الدراية\" ٢/ ٢٣١ - ٢٣٢، \"تلخيص الحبير\" ٤/ ٩٦. وصححه الألباني في \"الصحيحة\" (٢٦٥٧).\n(^٣) \"غريب الحديث\" ١/ ٣٣٠.\n(^٤) سيأتي برقم (٥٨٨٤).","vol":"14","page":287},{"text":"ولا ما يصلحه، ولم يرد أنه لئيم ولا عبد، وفي \"الموعب\": يوسف به الحسن والرق واللؤم. وفي \"الجامع\": أصل اللكع من الكلع ولكن قلب. وفي \"الصحاح\": اللكع: الذليل (^١).\nقال السهيلي: أراد: تشبيهه بالفلو والمهر؛ لأنه طفل كما أنهما كذلك، وإذا قصد بالكلام قصد التشبيه لم يكن إلا صدقًا (^٢).\nوقول (سُفْيَان: قَالَ عُبَيْدُ اللهِ: رَأَيت نَافِعَ بْنَ جُبَيْرٍ أَوْتَرَ بِرَكْعَةٍ)، أراد البخاري أن يبين سماع عبيد الله المعنعن في السند عن نافع.\nوادَّعى ابن التين أن الإتيان بركعة غير معمول به، وذكر ذلك عن معاوية، وذكر فعله لابن عباس فقال: إنه فقيه.\nوقوله في حديث ابن عمر: (حتى ينقلوه حيث يباع الطعام) وفي لفظ: حتى يستوفيه.\nولمسلم من حديث أبي هريرة: حتى يكتاله (^٣). وهو من أفراده، وانفرد به أيضًا من حديث جابر (^٤).\nقال ابن عبد البر: وفي حديث القاسم بن محمد نهى أن يبيع أحد طعامًا اشترى بكيل حتى يستوفيه، قال: والقبض والاستيفاء سواء، ولا يكون ما بيع من الطعام على الكيل والوزن مقبوضًا إلا كيلًا\nأو وزنًا. وهذا لا خلاف فيه، فإن وقع البيع في الطعام على الجزاف، فقد اختلف في بيعه قبل قبضه وانتقاله (^٥).\n_________\n(^١) \"الصحاح\" ٣/ ١٢٠ مادة: (لكع).\n(^٢) \"الروض الأنف\" ٣/ ١٧٧.\n(^٣) مسلم (١٥٢٨) كتاب: البيوع، باب: بطلان بيع المبيع قبل القبض.\n(^٤) مسلم (١٥٢٩).\n(^٥) \"التمهيد\" ١٣/ ٣٢٩ بتصرف.","vol":"14","page":288},{"text":"وقال ابن التين في قوله: (كانوا يشترون الطعام من الركبان على عهد رسول الله - ﷺ - فيبعث عليهم من يمنعهم أن يبيعوه حيث اشتروه حتى ينقلوه حيث يباع الطعام): هذا للرفق بأهل السوق. ومعناه: أنهم لم يتلقوا الركبان لعلهم قدموا معهم، أو أمروا بهم أو لقوهم من غير قصد التلقي، ويدل عليه اشتراء النبي - ﷺ - من جابر وعمر (^١). وهذا الحديث أبين ما روي عن ابن عمر في هذا، وقد روى مالك عنه: كانوا يشترون الطعام فيبعث إليهم من يأمرهم بانتقاله (^٢)، فتأول قوم ذلك أنهم أمروا بالانتقال ليوسعوا على أهل الأسواق، وتأوله قوم على أن الجزاف من الطعام لا يباع حتى ينقل، وهذا قول أبي حنيفة والشافعي (^٣)، واختلف قول مالك في استحباب ذلك، فعنه في \"المدونة\": لا بأس ببيعه قبل قبضه (^٤). قال القاضي في \"إشرافه\": إذا خلا البائع بينه وبينه، وعنه في \"العتبية\" كراهة بيعه حتى ينقل، وبه قال ابن حبيب وابن الجلاب. وهذا الحديث هنا مبين أنهم كانوا يشترون من الركبان. وقيل: إنما منع من بيع الجزاف قبل نقله؛ لئلا يشترى منه في باعه فيكون دراهم بدراهم أكثر منها (^٥).\n_________\n(^١) حديث جابر سلف برقم (٢٠٩٧) كتاب: البيوع، باب: شراء الدواب والحمير.\nوحديث عمر سيأتي برقم (٢١١٥) كتاب: البيوع، باب: إذا اشترى شيئًا فوصب من ساعته.\n(^٢) \"الموطأ\" ص ٣٩٧.\n(^٣) انظر: \"شرح معاني الآثار\" ٤/ ٤٠، \"أحكام القرآن\" للجصاص ١/ ٤٦٣، \"المجموع\" ٩/ ٣٢٦.\n(^٤) \"المدونة\" ٣/ ١٧٠.\n(^٥) انظر: \"المنتقى\" ٤/ ٢٨٠، ٢٨٤.","vol":"14","page":289},{"text":"وقد فسره ابن عباس فقال: تلك دراهم بدراهم، والطعام مرجأ (^١).\nوقوله في حديث أبي هريرة: (لَا يُكَلِّمُنِي وَلَا أُكَلِّمُهُ) قد يكون ذلك لأمر قد شغل ضميره، أو لفكر في أمر معاده، ولم يكلمه أبو هريرة لما أحس منه، وهذا كان شأنهم إذا لم يروا منه نشاطًا كفوا عن كلامه إلى أن يحدث ما يسألونه عنه.\nوفي حديث: (\"اللَّهُمَّ أَحْبِبْهُ وَأَحِبَّ مَنْ يُحِبُّهُ\"). يقال أحب يحب وهي اللغة المشهورة. وحكى حب ثلاثي، وحكى المبرد قراءة (يَحْبِبْكم الله) [آل عمران: ٣١] كأنه من حببت وأُدغم في موضع الجزم (^٢)، وهو مذهب تميم وقيس وأسد، ورد عليه بأنه (يحبَّكم الله) بإظهار التضعيف وفتح الباء من يحب، ولا يكادون يقولون حب، في الماضي، إنما يُقال في المستقبل فقط، هذا هو المشهور، على أنهم\nقالوا في يحب أيضًا؛ إنها لغةٌ، وقال غيره: إنها شذوذ، وفي المثل السائر: من حب طب (^٣).\n_________\n(^١) رواه البيهقي ٥/ ٣١٢.\n(^٢) انظر: \"الكامل في اللغة والأدب\" ٢/ ٢٦٧. ط. دار الكتب العلمية.\n(^٣) ورد بهامش الأصل: ثم بلغ في السادس بعد الخمسين كتبه مؤلفه. وأسفله قال: (آخر ٦ من ٧) من تجزئة المصنف.","vol":"14","page":290},{"text":"<span data-type='title' id=toc-1567>٥٠ - باب كَرَاهِيَةِ السَّخَبِ فِي السُّوقِ</span>\n٢١٢٥ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالٌ، عَنْ عَطَاءِ بْنِ يَسَارٍ قَالَ: لَقِيتُ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ العَاصِ ﵄، قُلْتُ: أَخْبِرْنِي عَنْ صِفَةِ رَسُولِ اللهِ - ﷺ - فِي التَّوْرَاةِ. قَالَ أَجَلْ، وَاللهِ إِنَّهُ لَمَوْصُوفٌ فِي التَّوْرَاةِ بِبَعْضِ صِفَتِهِ فِي القُرْآنِ: يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا وَحِرْزًا لِلأُمِّيِّينَ، أَنْتَ عَبْدِي وَرَسُولِي، سَمَّيْتُكَ المُتَوَكِّلَ، لَيْسَ بِفَظٍّ وَلَا غَلِيظٍ وَلَا سَخَّابٍ فِي الأَسْوَاقِ، وَلَا يَدْفَعُ بِالسَّيِّئَةِ السَّيِّئَةَ، وَلَكِنْ يَعْفُو وَيَغْفِرُ، وَلَنْ يَقْبِضَهُ اللهُ حَتَّى يُقِيمَ بِهِ المِلَّةَ العَوْجَاءَ بِأَنْ يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ. وَيَفْتَحُ بِهَا أَعْيُنًا عُمْيًا، وَآذَانًا صُمًّا، وَقُلُوبًا غُلْفًا. تَابَعَهُ عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنْ هِلَالٍ. وَقَالَ سَعِيدٌ، عَنْ هِلَالٍ عَنْ عَطَاءٍ، عَنِ ابْنِ سَلَامٍ: غُلْفٌ: كُلُّ شَيْءٍ فِي غِلَافٍ، سَيْفٌ أَغْلَفُ، وَقَوْسٌ غَلْفَاءُ، وَرَجُلٌ أَغْلَفُ: إِذَا لَمْ يَكُنْ مَخْتُونًا. [٤٨٣٨ - فتح: ٤/ ٣٤٢]\nذكر فيه حديث فليح، ثَنَا هِلَالٌ، عَنْ عَطَاءِ بْنِ يَسَارِ: لَقِيتُ عَبْدَ اللهِ ابْنَ عَمْرِو بْنِ العَاصِ، فقُلْتُ: أَخْبِرْنِي عَنْ صِفَةِ رَسُولِ اللهِ - ﷺ - فِي التَّوْرَاةِ. قَالَ أَجَلْ، إِنَّهُ لَمَوْصُوفٌ فِي التَّوْرَاةِ بِبَعْضِ صِفَتِهِ فِي القُرْانِ … الحديث.\nوفيه: (وَلَا سَخَّابٍ فِي الأَسْوَاقِ) إلى آخره، تابعه عبد العزيز بن أبي سلمة عن هلال، وقالَ: سعيد عن هلال، عن عطاء، عن ابن سلام: غلف: كل شيء في غلاف، سيف أغلف، وقوس غلفاء، ورجل\nأغلف: إذا لم يكن مختونًا.","vol":"14","page":291},{"text":"الشرح:\nمتابعة عبد العزيز أسندها البخاري فقال: حدثنا عبد الله، عن عبد العزيز بن أبي سلمة، عن هلال به (^١)، وهو حديث تفرد به البخاري، وعبد الله هذا قال ابن السكن: هو ابن مسلمة، وقال أبو مسعود الدمشقي: هو عبد الله بن محمد بن رجاء. وقال الجياني: عندي أنه عبد الله بن صالح كاتب الليث وإلى ذلك أشار أبو مسعود، على أن الحاكم أبا عبد الله قطع أن البخاري لم يخرج في \"صحيحه\" عن كاتب الليث (^٢). وقد روى البخاري في كتاب \"الأدب\" هذا الحديث عنه (^٣).\nوأما قول سعيد بن هلال، فأخرجه الطبراني في \"معجمه\" ثنا المطلب بن شعيب، ثنا عبد الله بن صالح، حدثني الليث، عن خالد بن يزيد، عن (سعيد بن أسامة) (^٤)، عن هلال، عن عطاء، عن\n_________\n(^١) سيأتي برقم (٤٨٣٨) كتاب: التفسير، باب: ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا﴾.\n(^٢) \"تقييد المهمل\" ٣/ ٩٩٣ - ٩٩٤.\n(^٣) \"الأدب المفرد\" (٢٤٧). وقال الحافظ في \"الفتح\" ٨/ ٥٨٥: قوله: (حدثنا عبد الله بن مسلمة) أي: القعنبي، كذا في رواية أبي ذر وأبي على بن السكن، ووقع عند غيرهما: (عبد الله) غير منسوب، فتردد فيه أبو مسعود بين أن يكون عبد الله بن رجاء وعبد الله بن صالح كاتب الليث، وقال الجياني: عندي أنه عبد الله بن صالح، ورجح هذا المزي وحده؛ لأن البخاري أخرج هذا الحديث في \"الأدب المفرد\" عن عبد الله بن صالح.\nقلت: لكن لا يلزم من ذلك الجزم به، وما المانع أن يكون له في الحديث الواحد شيخان عن شيخ واحد؟ وليس في وقع في \"الأدب\" بأرجح مما وقع الجزم به في رواية أبي علي وأبي ذر، وهما حافظان. اهـ.\nوانظر: \"اليونينية\" ٦/ ١٣٥.\n(^٤) كذا بالأصل، وفي \"معجم الطبراني الكبير\": (سعيد بن أبي هلال).","vol":"14","page":292},{"text":"عبد الله بن سلام: إنا لنجد صفة رسول الله - ﷺ -، الحديث (^١).\nوأخرجه الترمذي من حديث محمد بن يوسف بن عبد الله بن سلام، عن أبيه، عن جده، ثم قال: حسن غريب (^٢).\nوالصخب عند أهل اللغة: الصياح، قال صاحب \"العين\": صخب صخبًا، إذا صاح (^٣)، ولم يذكره في حرف السين وهو في النسخ كما قدمناه بالسين، ونقله ابن بطال عن بعض النسخ، وقال أبو حاتم: أمَّا ما كان مع الخاء فتجوز كتابته بالسين والصاد (^٤).\nوبخط الدمياطي: الصخب بالسين والصاد: اختلاط الأصوات، قال: وقيل: الصوت الشديد، قيل: الفصيح بالصاد، وهي بالسين لغة قبيحة لربيعة، أعنى: السخب، وقال الفراء أيضًا: هما لغتان.\nقال ابن التين: والذي ذكره غيره من أهل اللغة بالصاد، وهو في البخاري بالسين. ومعنى (أجل): نعم.\nوكان عبد الله بن عمرو كما روى البزار من حديث ابن لهيعة، عن واهب عنه، رأى في المنام كان في إحدى يديه عسلًا وفي الأخرى سمنًا وكأنه يلعقهما، فأصبح فذكر ذلك لرسول الله - ﷺ - فقال \"تقرأ الكتابين التوراة والقرآن\"، فكان يقرأهما (^٥).\n_________\n(^١) \"المعجم الكبير\" ص ١٢١ - ١٢٢ (١٦٣). ط. دار الراية.\n(^٢) الترمذي (٣٦١٧). وقال الألباني في \"مشكاة المصابيح\" (٥٧٧٢): ضعيف.\n(^٣) \"العين\" ٤/ ١٩٠.\n(^٤) \"شرح ابن بطال\" ٦/ ٢٥٤.\n(^٥) رواه أحمد ٢/ ٢٢٢، والطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٦/ ٢٠ (٣٨٧٦)، وأبو نعيم في \"الحلية\" ١/ ٢٨٦، والخطيب البغدادي في \"الفقيه والمتفقه\" ٢/ ٢٨٣ (٩٨٠). =","vol":"14","page":293},{"text":"وقوله: (شَاهِدًا) أي: شاهدًا بالإبلاغ، وقيل: لمن أطاعه. وقيل: على تصديق من قبله من الأنبياء، وقيل: مبشرًا بالجنة ونذيرًا من النار. روي عن ابن عباس: لما نزلت هذِه الآية دعا رسول الله - ﷺ - عليًّا ومعاذًا وقال: \"يسِّرا ولا تعسِّرا، فإنه قد أُنزل عليَّ الليلة: ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٤٥)﴾ (^١) [الأحزاب: ٤٥] \".\n(سميتك بالمتوكل): بأن قد أيقن بتمام وعد الله وتوكل عليه.\nوقوله: (وَحِرْزًا لِلأُمِّيِّينَ) أي: حافظهم وحافظ دينهم. يقال: أحرزت الشيء أحرزه إحرازًا، إذا حفظته وضممته إليك وصنته عن الأخذ. والأميون: العرب؛ لأن الكتابة عندهم قليلة.\nوقوله: (سَمَّيْتُكَ المُتَوَكِّلَ) يعني: لقناعتك باليسير من الرزق، واعتمادك علي في الرزق والنصر، والصبر عند انتظار الفرج، والأخذ بمحاسن الأخلاق، واليقين بتمام وعد الله، فتوكل عليه، فسمي\nالمتوكل.\nوقوله: (لَيْسَ بِفَظٍّ) أي: سيئ الخلق.\n(وَلَا غَلِيظٍ): وهي الشدة في القول، وهما حالتان مكروهتان.\n_________\n= قال الهيثمي في \"المجمع\" ٧/ ١٨٤: فيه ابن لهيعة، وفيه ضعف.\nوكذا أشار الحافظ لضعفه في \"الإصابة\" ٢/ ٣٥٢ فقال: في سنده ابن لهيعة.\nوقال الشيخ أحمد شاكر -﵀- في تعليقه على \"المسند\" (٧٠٦٧): إسناده صحيح.\n(^١) رواه ابن أبي حاتم في \"تفسيره\" كما في \"تفسير ابن كثير\" ١١/ ١٨٦، والطبراني ١١/ ٣١٢ (١١٨٤٠) من طريق عبد الرحمن بن محمد بن عبيد الله العرزمي، عن شيبان، عن قتادة، عن عكرمة، عن ابن عباس.\nقال الهيثمي في \"المجمع\" ٧/ ٩٢: فيه عبد الرحمن العرزمي، وهو ضعيف.","vol":"14","page":294},{"text":"وقول القائل لعمر: أنت أفظ وأغلظ (^١). قيل: لم تأت هنا للمفاعلة بينه وبين من أشرك معه، بل بمعنى: أنت فظ غليظ على الجملة لا على التفصيل.\nوالسخاب: الكثير الصياح والجلبة، ولم يكن سخابًا في سوق ولا غيره، بل كان على خلقٍ عظيم.\nوفيه: ذم الأسواق وأهلها الذين يكونون بهذِه الصفة المذمومة من الصخب، واللغط والزيادة في المدحة والذم لما يتبايعونه، والأيمان الحانثة؛ ولهذا قال - ﵇ -: \"شر البقاع الأسواق\" (^٢) كما مضى لما يغلب على أهلها من هذِه الأحوال المذمومة.\nومعنى (لَا يَدْفَعُ بِالسَّيئَةِ السَّيِّئَةَ): لا يسيء إلى من أساء إليه على سبيل المجازاة المباحة ما لم تنتهك لله حرمة، لكن يأخذ بالفضل كما قال تعالى: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ﴾ [الشورى: ٤٣] وقال: ﴿ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ﴾ [فصلت: ٣٤] وسمى جزاء السيئة سيئة للمجاورة.\nوالمراد (بالملة العوجاء) أي: المعوجة، ما كانوا عليه من عبادة الأصنام، وتغيير ملة إبراهيم عن استقامتها، وإمالتها بعد قوامها، فأقام الله بنبيه عوج الكفر حتى ظهر دين الإسلام ووضحت أعلامه،\nوأيد الله نبيه بالصبر والإنابة والسياسة في نفوس العالمين والتوكل على الله.\nوقوله: (وَيفْتَحُ بِهَا أَعْيُنًا عُمْيًا) كذا للأصيلي كما نقله ابن التين، جعل عميًا، نعتًا للأعين، وهو جمع عمياء، وفي بعض روايات\n_________\n(^١) سيأتي برقم (٣٢٩٤) كتاب: بدء الخلق، باب صفة إبليس وجنوده، ورواه مسلم برقم (٢٣٩٦) كتاب: \"فضائل الصحابة\" باب من فضائل عمر ﵁.\n(^٢) سبق تخريجه.","vol":"14","page":295},{"text":"الشيخ أبي الحسن: أعين عُمي، فأضاف أعين إلى عُمي وهو جمع أعمى، وكذلك الكلام في الآذان أيضًا.\nوقوله: (وَقُلُوبًا غُلْفًا) فليس هو إلا جمع أغلف سواء كان مضافًا أو غير مضاف، وترك الإضافة فيه بيِّن، وذلك كله ممن قبل الإسلام وخرج من الكفر إلى الإيمان. وقرأ ابن عباس ﴿غُلْفٌ﴾ -بضم اللام- كأنه جعله جمع غلاف، وهي قراءة الأعرج وابن محيصن (^١). قال ابن عباس: مملوءة لا تحتاج إلى علم محمد (^٢).\nوقوله: (غُلْف) كل شيء في غلاف يريد أنه مستور عن الفهم والتمييز، وقال مجاهد: غُلْف: عليها غشاوة (^٣). وقال عكرمة: طابع (^٤).\nوفي الحديث: مدح النبي - ﷺ - ببعض صفاته الشريفة -التي خصه الله تعالى وجبله عليها، وقد وصفه الله تعالى في آخر سورة براءة نحو هذِه الصفة.\nوهذا الباب آخره ابن بطال بعد باب: بركة صاعه، فاعلمه (^٥).\n_________\n(^١) انظر: \"مختصر شواذ القرآن\" ص ١٥، و\"الحجة للقراء السبعة\" ٢/ ١٥٣ - ١٥٤، و\"تفسير القرطبي\" ٢/ ٢٢.\n(^٢) رواه الطبري في \"تفسيره\" ١/ ٤٥٢ (١٥١٦)، وكذا ابن أبي حاتم ١/ ١٧٠ (٨٩٣).\n(^٣) رواه الطبري ١/ ٤٥١ (١٥٠٤).\n(^٤) رواه ابن أبي حاتم ١/ ١٧١ (٨٩٩).\n(^٥) انظر: \"شرح ابن بطال\" ٦/ ٢٥٣.","vol":"14","page":296},{"text":"<span data-type='title' id=toc-1568>٥١ - باب الكَيْلِ عَلَى البَائِعِ وَالمُعْطِي</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ﴾ [المطففين: ٣] يَعْنِي: كَالُوا لَهُمْ وَوَزَنُوا لَهُمْ كَقَوْلِهِ: ﴿يَسْمَعُونَكُمْ﴾ [الشعراء: ٧٢]: يَسْمَعُونَ لَكُمْ. وَقَالَ النَّبِيُّ - ﷺ -: \"اكْتَالُوا حَتَّى تَسْتَوْفُوا\". وَيُذْكَرُ عَنْ عُثْمَانَ أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهُ: \"إِذَا بِعْتَ فَكِلْ، وَإِذَا ابْتَعْتَ فَاكْتَلْ\".\n\n٢١٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِيعُهُ حَتَّى يَسْتَوْفِيَهُ\". [انظر: ٢١٢٦ - مسلم: ١٥٢٦ - فتح: ٤/ ٣٤٤]\n\n٢١٢٧ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا جَرِيرٌ، عَنْ مُغِيرَةَ عَنِ الشَّعْبِيِّ، عَنْ جَابِرٍ ﵁ قَالَ: تُوُفِّيَ عَبْدُ اللهِ بْنُ عَمْرِو بْنِ حَرَامٍ، وَعَلَيْهِ دَيْنٌ، فَاسْتَعَنْتُ النَّبِيَّ - ﷺ - عَلَى غُرَمَائِهِ أَنْ يَضَعُوا مِنْ دَيْنِهِ، فَطَلَبَ النَّبِيُّ - ﷺ - إِلَيْهِمْ، فَلَمْ يَفْعَلُوا، فَقَالَ لِي النَّبِيُّ - ﷺ -: \"اذْهَبْ فَصَنِّفْ تَمْرَكَ أَصْنَافًا، العَجْوَةَ عَلَى حِدَةٍ، وَعَذْقَ زَيْدٍ عَلَى حِدَةٍ، ثُمَّ أَرْسِلْ إِلَيَّ\". فَفَعَلْتُ، ثُمَّ أَرْسَلْتُ إِلَى النَّبِيِّ - ﷺ - فَجَاءَ فَجَلَسَ عَلَى أَعْلَاهُ، أَوْ فِي وَسَطِهِ ثُمَّ قَالَ: \"كِلْ لِلْقَوْمِ\". فَكِلْتُهُمْ حَتَّى أَوْفَيْتُهُمُ الَّذِي لَهُمْ، وَبَقِيَ تَمْرِي، كَأَنَّهُ لَمْ يَنْقُصْ مِنْهُ شَيْءٌ. وَقَالَ فِرَاسٌ، عَنِ الشَّعْبِيِّ: حَدَّثَنِي جَابِرٌ عَنِ النَّبِيِّ - ﷺ -: فَمَا زَالَ يَكِيلُ لَهُمْ حَتَّى أَدَّاهُ. وَقَالَ هِشَامٌ، عَنْ وَهْبٍ، عَنْ جَابِرٍ: قَالَ النَّبِيُّ - ﷺ -: \"جُذَّ لَهُ، فَأَوْفِ لَهُ\". [٢٣٩٥، ٢٣٩٦، ٢٤٠٥، ٢٦٠١، ٢٧٠١، ٢٧٨١، ٣٥٨٠، ٤٠٥٣، ٦٢٥٠ - فتح: ٤/ ٣٤٤]\nثم ذكر حديث ابن عمر: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِيعُهُ حَتَّى يَسْتَوْفِيَهُ\".\nوسلف قريبًا في آخر ما ذكر في الأسواق.\nوحديث جابر في وفائه دين والده ثُمَّ قَالَ: \" (كِلْ) (^١) لِلْقَوْمِ\". فَكِلْتُهُمْ\n_________\n(^١) ساقطة من الأصل.","vol":"14","page":297},{"text":"حَتَّى أَوْفَيْتُهُمُ الذِي لَهُمْ، وَبَقِيَ تَمْرِي، كَأَنَّهُ لَمْ يَنْقُصْ مِنْهُ شَيْءٌ. (وَقَالَ) (^١) فِرَاسٌ، عَنِ الشَّعْبِيِّ: حَدَّثَنِي جَابِرٌ عَنِ النَّبِيِّ - ﷺ -: فَمَا زَالَ يَكِيلُ لَهُمْ حَتَّى أَدَّاهُ. (وَقَالَ) (^٢) هِشَامٌ، عَنْ وَهْبٍ، عَنْ جَابِرٍ: قَالَ رسول الله - ﷺ -: \"جُذَّ لَهُ، فَأَوْفِ لَهُ\".\nالشرح: أما الآية فما فسره البخاري فسره الأخفش وأبو عبيدة وكذا الفراء، فقال: الهاء في موضع نصب، تقول في الكلام: قد كلتك طعامًا كثيرًا، وكلتني مثله، وقوله: (﴿اكتَالُواْ عَلَى النَّاسِ﴾) [المطففين: ٢] يريد من الناس وهما يتعاقبان: على ومَنْ هنا؛ لأنه حق عليه (^٣).\nوهذِه السورة مكية، وقيل: مدنية. وقيل: نزلت في طريقه من مكة إلى المدينة. وقال السدي: استقبل بها رسول الله - ﷺ - وهو داخل المدينة من مكة -شرفها الله- وقيل: أولها مدني وآخرها مكي. وقال ابن عباس: كان يمر عليٌّ على الحارث بن قيس وناس معه فيسخرون من علي ويضحكون؛ ففيه نزلت: ﴿إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (٢٩)﴾ إلى آخر السورة. وقال السدي فيما حكاه الواحدي عنه في \"أسبابه\": قدم رسول الله - ﷺ - المدينة وبها رجل يقال له: أبو جهينة ومعه صاعان يكيل بأحدهما ويكتال بالآخر. فأنزل الله الآية (^٤). وقال الطبري في \"تفسيره\": كان عيسى بن عمر فيما ذكر عنه يجعلهما حرفين ويقف على كالوا وعلى وزنوا، ثم يبتدئ فيقول: هم يخسرون، والصواب عندنا الوقف على هم (^٥).\n_________\n(^١) فوقها في الأصل: سند معلق.\n(^٢) فوقها في الأصل: سند معلق.\n(^٣) \"معاني القرآن\" للفراء ٣/ ٢٤٥ - ٢٤٦.\n(^٤) \"أسباب النزول\" (٨٥٠).\n(^٥) \"تفسير الطبري\" ١٢/ ٤٨٤.","vol":"14","page":298},{"text":"والتعليق الأول ذكره ابن أبي شيبة من حديث طارق بن عبد الله المحاربي بإسناد جيد (^١)، والثاني -ويذكر عن عثمان- أسنده الدارقطني بإسنادٍ ضعيف إلى منقذ مولى سراقة، وليس بمشهور عن عثمان، قال له النبي - ﷺ -: \"إذا ابتعت طعامًا فاكتل، وإذا بعت فكِل\" (^٢). ولابن أبي حاتم، عن محمد بن حمير، عن الأوزاعي، حدثني ثابت بن ثوبان، حدثني مكحول، عن أبي قتادة قال: كان عثمان يشتري الطعام ويبيعه قبل أن يقبضه، فقال له النبي - ﷺ -: \"وَإِذَا ابْتَعْتَ فَاكلتَلْ إِذَا بِعْتَ فَكِلْ\" ثم قال: قال أبي: هذا حديث منكر الإسناد (^٣). وأخرجه ابن ماجه (^٤) من حديث ابن لهيعة، عن موسى بن وردان، عن سعيد بن المسيب، عن عثمان (^٥)، وعن جابر: نهي رسول الله - ﷺ - عن بيع الطعام حتى يجرى فيه الصاعان، صاع البائع وصاع المشتري.\nوفي إسناده ابن أبي ليلى (^٦).\nومعنى \"إذا بعت فكل\" أي: أوفِ. \"وَإِذَا ابْتَعْتَ فَاكْتَلْ\" أي: استوف بكيل لا لك ولا عليك. نبه عليه ابن التين.\n_________\n(^١) وصله ابن أبي شيبة في \"مسنده\" ٢/ ٣٢٢ - ٣٢٣ (٨٢٢).\n(^٢) \"سنن الدارقطني\" ٣/ ٧.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٣٨٣ - ٣٨٤ (١١٤٥).\n(^٤) ورد بهامش الأصل: وما أخرجه ابن ماجه هو في \"مسند أحمد\" أطول منه. قال أحمد: حدثنا أبو سعيد مولى بني هاشم، ثنا عبد الله بن لهيعة به إلى سعيد. قال: سمعت عثمان ﵁، وهو يخطب على المنبر: كنت أبتاع التمر من بطن من اليهود، يقال لهم: بنو قينقاع فأبيعه بربح فبلغ ذلك النبي - ﷺ - فقال: \"يا عثمان، إذا اشتريت فاكتل وإذا بعت فكِلْ\".\n(^٥) \"سنن ابن ماجه\" (٢٢٣٠).\n(^٦) \"سنن ابن ماجه\" (٢٢٢٨).","vol":"14","page":299},{"text":"والتعليقان إثر حديث جابر سلفا في الصلاة موصولين (^١) وستكون لنا عودة إليه في الأطعمة.\nو(فِرَاسٌ) هو ابن يحيى ى أبو يحيى الهمداني المعلم.\nو(وَهْبٌ) هو ابن كيسان، أبو نعيم، مولى عبد الله بن الزبير المدني التابعي، مات سنة ست. وقيل: سنة سبع وعشرين ومائة (^٢).\nوروي عنه أنه قال: رأيتا سعد بن مالك وأبا هويرة وجابر بن عبد الله وأنس بن مالك يلبسون الخز (^٣)، ومغيرة الراوي عن الشعبي عن جابر هو ابن مقسم الضبي، مات بعد الثلاثين ومائة.\nأما فقه الباب: فالذي عليه الفقهاء أن الكيل والوزن فيما يكال ويوزن من المبيعات على البائع ومن عليه الكيل والوزن فعليه أجرة ذلك، وهو قول مالك وأبي حنيفة والشافعي وأبي ثور، وقال الثوري:\nكل بيع فيه قيل أو وزن أو عدّ فهو على البائع حتى يوفيه إياه، فإن قال: أبيعك النخلة فجذاذها على المشتري، قال: وكل بيع ليس فيه قيل ولا وزن ولا عد فجذاذه وحمله ونقصه على المشتري، والقرآن في ذكره البخاري يشهد لحديث عثمان في الباب، وكذا قصة يوسف - ﵇ - أن البائع عليه الكيل، قال تعالى: ﴿أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ﴾ [يوسف: ٥٩] وقوله: ﴿فَأَوْفِ لَنَا الْكَيْلَ﴾ [يوسف: ٨٨] ومع أنه\n_________\n(^١) قلت: عزو المصنف -﵀- وصل هذين التعليقين لكتاب الصلاة، وهم؛ فالتعليق الأول إنما سيأتي موصولًا في كتاب: الوصايا برقم (٢٧٨١)، والثاني يأتي موصولًا في كتاب: الاستقراض، برقم (٢٣٩٦).\n(^٢) ورد بهامش من الأصل: الثاني اقتصر عليه في \"الكاشف\" في ترجمة مغيرة، توفي سنة ١٣٣ و\"الوفيات\".\n(^٣) رواه عبد الرزاق في \"المصنف\" ١١/ ٧٧، والطحاوي في \"شرح معاني الاثار\" ٤/ ٢٥٦، والبيهقي في \"الشعب\" ٥/ ١٦٥، وابن عبد البر في \"التمهيد\" ٢٣/ ٩.","vol":"14","page":300},{"text":"شرع من قبلنا. وكذا قوله: \" (كِلْ لِلْقَوْمِ\". فَكِلْتُهُمْ حَتَّى أَوْفَيْتُهُمُ) وجابر هو الغارم عن أبيه، وهو لائح؛ لأن من باع شيئًا مسمًى ومقدارًا معروفًا من طعام فعليه أن يعينه ويميزه مما سواه، وكذلك من ابتاع بدراهم موزونة معلومة يعطيها للبائع فعليه الوزن والانتقاء، كذا قاله ابن بطال معللًا بأن عليه تعيين ما باعه من الدراهم بالسلعة (^١).\nوعندنا أن مؤنة الكيل على البائع، ووزن الثمن على المشتري. وفي أجرة النقاد وجهان، وينبغي أن تكون على البائع، وأجرة النقل المحتاج إليها في تسليم المنقول على المشتري صرح به المتولي، وقال بعض أصحابنا: على الإمام أن ينصب كيَّالًا ووزَّانًا في الأسواق ويرزقهما من سهم المصالح، ثم إذا تولى ما ذكرناه أحد المتبايعين وجب عليه العدل وحرم عليه التطفيف. والأولى للباذل أن يزيد يسيرًا للاحتياط، وللبائع إن تولاه أن ينقص يسيرًا.\nقال الغزالي: وكل من خلط مع الطعام ترابًا أو وزن مع اللحم عظامًا لم تجر العادة بها فهو من المطففين، وكذا إذا جرَّ البزاز الثوب مع الذراع عند بيعه لغيره.\nوقال ابن التين: ومعنى (\"إِذَا ابْتَعْتَ فَاكْتَلْ\") أي: استوف كما سلف، ليس أن الكيل على البائع والكيل على المشتري، وهذا تضاد لو كان هكذا.\nوحديث جابر: فيه: الشفاعة في وضع بعض الدين.\nوفيه: تأخير الغريم بمقدار ما لا يضر بأهل الدين، وكان غرماؤه يهود فلم يشفعوا رسول الله - ﷺ - كما سيأتي (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٢٥٢.\n(^٢) برقم (٥٤٤٣).","vol":"14","page":301},{"text":"ومعنى (\"صَنِّفْ تَمْرَكَ أَصْنَافًا\"): اعزل كل صنف على حدة.\nوالعجوة: أحد أنواع تمر المدينة.\n(\"وَعَذْقَ زَيْدٍ\") بفتح العين. نوع من التمر رديء كعذق ابن حبيق (^١).\nو(العَذْقُ) بفتح العين: النخلة، وبكسرها: الكباسة.\nوفيه: الإرسال إلى رسول الله - ﷺ - أن يأتي الموضع في وعد أن يأتيه.\nوفيه: جواز الجلوس على التمر.\nوقوله: (\"كِلْ لِلْقَوْم\") فيه: أن الكيل على البائع كما قدمناه: لأنه يوفي عن أبيه، فصار كأَنه البائع، ولهذا أتى به البخاري هنا.\nوقوله: (وبقي تمري كأنه لم ينقص منه شيء): هو من أعلام نبوته، وظهور بركته حين مشى في المجد.\nوفيه: أن بعض الورثة يقوم مقام بعض.\nومعنى (\"جُذَّ لَهُ\") أي: اقطع، وفي رواية أخري: سألهم رسول الله - ﷺ - أن يقبضوا تمر حائطي ويبرئوه (^٢).\nفائدة: قال ابن المنذر: أجمع العلماء على أن من اشترى طعامًا فليس له بيعه حتى يقبضه (^٣)، واختلفوا في غير الطعام على أربعة مذاهب:\n_________\n(^١) روى مالك في \"الموطأ\" ١/ ٢٧٠ - ٢٧١ عن زياد بن سعد، عن ابن شهاب أنه قال: لا يؤخذ في صدقة النخل الجعرور، ولا مصران الفأرة، ولا عذق ابن حبيق ..\n(^٢) ستأتي برقم (٢٣٩٥) كتاب: الاستقراض، باب: إذا قضى دون حقه أو حلله فهو جائز.\n(^٣) \"الإجماع\" لابن المنذر (٥٤٤).","vol":"14","page":302},{"text":"أحدها: لا يجوز بيع شيء قبل قبضه سواء جميع المبيعات كما في الطعام، قاله الشافعي ومحمد بن الحسن، وهو قول ابن عباس (^١).\nثانيها: يجوز بيع كل مبيع قبل قبضه إلا المكيل والموزون. قاله عثمان بن عفان وابن المسيب والحسن والحكم وحماد والأوزاعي وأحمد وإسحاق (^٢).\nثالثها: لا يجوز بيع مبيع قبل قبضه إلا الدور والأراضي، قاله أبو حنيفة وأبو يوسف (^٣).\nرابعها: مثله، إلا المأكول والمشروب، قاله مالك وأبو ثور.\nوفي رواية ابن وهب عن مالك: في دون الخضروات. وقال عثمان البتي يجوز بيع كل شيءٍ قبل قبضه، وهو مصادم للنصوص (^٤).\n_________\n(^١) انظر: \"بدائع الصنائع\" ٥/ ١٨٢، \"المجموع\" ٦/ ٣٢٧.\n(^٢) انظر: \"المغني\" ٦/ ١٨٨، ١٨٩.\n(^٣) انظر: \"بدائع الصنائع\" ٥/ ١٨٢.\n(^٤) انظر: \"المنتقى\" ٥/ ٣٢.","vol":"14","page":303},{"text":"<span data-type='title' id=toc-1569>٥٢ - باب مَا يُسْتَحَبُّ مِنَ الكَيْلِ</span>\n٢١٢٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا الوَلِيدُ، عَنْ ثَوْرٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنِ المِقْدَامِ بْنِ مَعْدِيكَرِبَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كِيلُوا طَعَامَكُمْ يُبَارَكْ لَكُمْ\". [فتح: ٤/ ٣٤٥]\nذكر فيه حديث ثَوْرٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنِ المِقْدَامِ بْنِ مَعْدِيكَرِبَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كِيلُوا طَعَامَكُمْ يُبَارَكْ لَكُمْ فيه\".\nهذا الحديث من أفراده.\nو(ثَوْر) (خ. الأربعة) هو ابن يزيد الكلاعي الحمصي من أفراده، أما ثور (ع) بن زيد الديلي، فاتفقا عليه.\nوأخرجه ابن ماجه من حديث بقية، عن بحير بن سعد، عن خالد، عن المقدام، عن أبي أيوب، فجعله من مسند أبي أيوب (^١).\nورواه إسماعيل بن عياش، عن بحير به (^٢)، وقال الدارقطني في \"علله\": القول قول بحير لأنه زاد (^٣). وأخرجه ابن ماجه أيضًا من حديث إسماعيل بن عياش عن محمد بن عبد الرحمن الحمصي، عن عبد الله بن بسر (^٤). وقال البيهقي: رواه أبو الربيع الزهراني، عن ابن\n_________\n(^١) \"سنن ابن ماجه\" (٢٢٣٢).\n(^٢) رواه الطبراني في \"الكبير\" ٤/ ١٢١ (٣٨٥٩)، وفي \"مسند الشاميين\" ٢/ ١٧١ (١١٢٩) من طريق إسماعيل عن بقية عن بحير.\nورواه أبو نعيم في \"الحلية\" ٥/ ٢١٧ من طريق إسماعيل عن بحير، كما ذكره المصنف.\n(^٣) \"علل الدارقطني\" ٦/ ١٢١ - ١٢٢ (١٠٢١).\n(^٤) \"سنن ابن ماجه\" (٢٢٣١) وجاء عنده: محمد بن عبد الرحمن اليحصبي، وهنا قال المصنف: الحمصي، وكلاهما صواب فاسمه كما ترجمه المزي في \"تهذيب =","vol":"14","page":304},{"text":"المبارك، عن ثور، عن خالد، عن جبير بن نفير، عن المقدام. أخرجه من طريق الإسماعيلي عن المنيعي عنه (^١). وكذا ذكره الإسماعيلي في \"مستخرجه\" من حديث أبي الربيع كذلك. وفي \"علل ابن أبي حاتم\" عن أبيه: هذا الصحيح؛ لأن ثورًا زاد رجلًا، وهو أشبه بالصواب (^٢).\nأما فقه الباب: فالكيل مندوب فيما ينفقه المرء على عياله؛ والسر فيه معرفة ما يقوته ويستغله، وقد ندب الشارع إليه معللًا بالبركة، ويحتمل أنهم كانوا يأكلون بلا كيل فيزيدون في الأكل، فلا يبلغ بهم الطعام إلى المدة التي كانوا يتقدرونها، فندبهم الشارع إليه؛ أي: أخرجوا بكيل معلوم يبلغكم إلى المدة التي قدرتم مع ما وضع الله تعالى من البركة في مُدِّ أهل المدينة بدعوته.\nوقال ابن الجوزي: يشبه أن تكون هذِه البركة للتسمية عليه؛ فإن\nقلت: هذا معارض بما ذكرته عائشة: كان عندي شطر شعير فأكلت منه حتى كال علي، فكلته ففني (^٣). فالجواب: أن معناه أنها كانت تخرج قوتها بغير كيل، وهي متقوتة باليسير، فيبارك لها فيه مع بركته - ﵇ - الباقية عليها وفي بيتها، فلما كالته علمت. المدة التي يبلغ إليها ففني عند انقضائها، لا أن الكيل وكد فيه أن يفنى، وقيل أيضًا؛ إنه معارض بما روي أنه - ﵇ - دخل على حفصة فوجدها تكتال، فقال\n_________\n= الكمال\" ٢٥/ ٦١٦ (٥٤٥٣): محمد بن عبد الرحمن بن عرق اليحصبي، أبو الوليد الشامي الحمصي. فهو يحصبي وحمصي، فلينتبه لذلك.\n(^١) \"سنن البيهقي الكبرى\" ٦/ ٣٢.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٣٧٧ (١١٢٨)، ١/ ٣٨٨، (١١٦٤).\n(^٣) سيأتي برقم (٣٠٩٧) كتاب: فرض الخمس، باب نفقة نساء النبي بعد وفاته، ورواه مسلم (٢٩٧٣) كتاب: الزهد والرقائق.","vol":"14","page":305},{"text":"\"لا توكلي يوك الله عليك\" (^١)، قالوا: قال ذاك في معنى الإحصاء على الخادم والتضييق، أما إذا كان على معنى المقادير وما يكفي الإنسان فهو الذي في حديث الباب، وقد كان الشارع يدخر لأهله قوت سنة، ولم يكن ذلك إلا بعد معرفة الكيل.\nوقال المحب في \"أحكامه\": أنها كالته ناظرة إلى مقتضى العادة، ولو قصدت البركة في كيلها لانخرقت لها العادة، ويشبه هذا قول أبي رافع: وهل للشاة إلا ذراعان (^٢). أو يحمل الأول على القبض أولًا ثم\nتلف عنه بعد، أو يحمل الأول على ما إذا أراد ادخاره، فإنه إذا كاله بعد شك في الإجابة.\nفائدة: في الحديث النظر في المعيشة خير من بعض التجارة، ويقال: ما عال من اقتصد (^٣).\n_________\n(^١) سلف برقم (١٤٣٣) وفيه أنه قال ذلك لأسماء، لا لحفصة! ﵄.\n(^٢) رواه ابن سعد في \"الطبقات\" ١/ ٣٩٣، وأحمد ٦/ ٨ والطبراني ١/ ١٣٢٥ (٩٧٠) من طريق حماد بن سلمة، عن عبد الرحمن بن أبي رافع، عن عمته سلمى، عن أبي رافع قال: صنع لرسول الله - ﷺ - شاة مصلية … الحديث.\nقال العلامة الألباني -﵀- في \"المشكاة\" (٣٢٧): سنده ضعيف.\nورواه أحمد ٦/ ٣٩٢ من طريق أبي جعفر الرازي عن شرحبيل، عن أبي رافع مولى رسول الله - ﷺ - قال: .. الحديث.\nقال الألباني في \"المشكاة\" (٣٢٧): سنده ضعيف، لكن يتقوى بالذي قبله.\nورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٢٠٣ - ٢٠٤ (٣٤٣٤)، والطبراني ٢٤ (٧٦١) من طريق فضيل بن سليمان عن فائد مولى عبيد الله بن علي بن أبي رافع: حدثني عبيد الله أن جدته سلمى أخبرته أن النبي - ﷺ - بعث إلى أبي رافع بشاة … بنحوه.\nوللحديث طرق أخرى، يستغنى عنها بما ذُكر، وانظر: \"مجمع الزوائد\" ٨/ ٣١١.\n(^٣) قلت: هو حديث مرفوع رواه أحمد ١/ ٤٤٧، والشاشي في \"مسنده\" ٢/ ١٦٢ =","vol":"14","page":306},{"text":"وقال أبو الدرداء: من فقهك عويمر إصلاحك معيشتك (^١).\n_________\n= (٧١٤)، والطبراني في \"الكبير\" ١٠/ ١٠٨ - ١٠٩ (١٠١١٨)، وفي \"الأوسط\" ٥/ ٢٠٦ (٥٠٩٤)، وابن عدي في \"الكامل\" ٤/ ٥٤٤، والبيهقي في \"شعب الإيمان\" ٥/ ٢٥٥ (٦٥٦٩) من طريق سُكين بن عبد العزيز العبدي، عن إبراهيم الهجري، عن أبي الأحوص، عن عبد الله بن مسعود قال: قال رسول الله - ﷺ -: \"ما عال من اقتصد\". وهو حديث ضعيف: قال الهيثمي في \"المجمع\" ١٠/ ٢٥٢: فيه: إبراهيم بن مسلم الهجري، وهو ضعيف.\nوقال الشيخ أحمد شاكر -﵀- في تعليقه على \"المسند\" (٤٢٦٩): إسناده ضعيف؛ لضعف الهجري.\nوفي الباب عن ابن عباس وأنس بن مالك.\nأما حديث ابن عباس فرواه الطبراني في \"الكبير\" ١٢/ ١٢٣ (١٢٦٥٦)، وفي \"الأوسط\" ٨/ ١٥٢ (٨٢٤١)، وأبو الشيخ الأصبهاني في \"الأمثال في الحديث\" (٨٥)، والبيهقي في \"الشعب\" ٥/ ٢٥٥ (٦٥٧٠ - ٦٥٧١) من طريق خالد بن يزيد، عن أبي روق، عن الضحاك، عن ابن عباس قال: قال رسول الله - ﷺ -: \"ما عال مقتصد قط\".\nقال الهيثمي في \"المجمع\" ١٠/ ٢٥٢: رجاله وثقوا، وفي بعضهم خلاف.\nوحديثا ابن مسعود وابن عباس كلاهما ضعفه الألباني في \"الضعيفة\" (٤٤٥٩).\nوأما حديث أنس بن مالك فرواه الطبراني في \"الأوسط\" ٦/ ٣٦٥ (٦٦٢٧)، وفي \"الصغير\" ٢/ ١٧٥ (٩٨٠)، ومن طريقه القضاعي في \"مسند الشهاب\" ٢/ ٧ (٧٧٤) من طريق النعمان بن بشير، عن عبد القدوس بن عبد السلام بن عبد القدوس، عن\nأبيه، عن جده، عن الحسن، عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"ما خاب من استخار، ولا ندم من استشار، ولا عال من اقتصد\".\nوهذا الحديث أوهى من سابقيه فقد قال الهيثمي ٨/ ٩٦: رواه الطبراني في \"الأوسط\" و\"الصغير\" من طريق عبد السلام بن عبد القدوس، وكلاهما ضعيف جدًا.\nوضعفه الحافظ كما في \"الفتوحات الربانية\" ٥/ ٩٤.\nوكذا العيني في \"عمدة القاري\" ٦/ ٢٤١، والعجلوني في \"كشف الخفاء\" (٢٢٠٥)، وقال الألباني في \"الضعيفة\" (٦١١): موضوع.\n(^١) رواه أحمد ٥/ ١٩٤، والطبراني في \"مسند الشاميين\" ٢/ ٣٥٢ - ٣٥٣ (١٤٨٢)، =","vol":"14","page":307},{"text":"<span data-type='title' id=toc-1570>٥٣ - باب بَرَكَةِ صَاعِ النَّبِيِّ - ﷺ - وَمُدِّه</span>\nفِيهِ عَائِشَةُ عَنِ النَّبِيِّ - ﷺ -.\n\n٢١٢٩ - حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ عَبَّادِ بْنِ تَمِيمٍ الأَنْصَارِيِّ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ ﵁، عَنِ النَّبِيِّ - ﷺ -: \"أَنَّ إِبْرَاهِيمَ حَرَّمَ مَكَّةَ، وَدَعَا لَهَا، وَحَرَّمْتُ المَدِينَةَ كَمَا حَرَّمَ إِبْرَاهِيمُ مَكَّةَ، وَدَعَوْتُ لَهَا فِي مُدِّهَا وَصَاعِهَا، مِثْلَ مَا دَعَا إِبْرَاهِيمُ - ﵇ - لِمَكَّةَ\". [مسلم: ١٣٦٠ - فتح: ٤/ ٣٤٦]\n\n٢١٣٠ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"اللَّهُمَّ بَارِكْ لَهُمْ فِي مِكْيَالِهِمْ، وَبَارِكْ لَهُمْ فِي صَاعِهِمْ وَمُدِّهِمْ\". يَعْنِي: أَهْلَ المَدِينَةِ. [٦٧١٤، ٧٣٣١ - مسلم: ١٣٦٨ - فتح: ٤/ ٣٤٧]\nوذكر حديث عَبْدِ اللهِ بْنِ زيدِ: \"أَنَّ إِبْرَاهِيمَ حَرَّمَ مَكَّةَ … \" الحديث.\nوحديث أنس: \"اللَّهُمَّ بَارِكْ لَهُمْ فِي مِكْيَالِهِمْ، وَبَارِكْ لَهُمْ فِي صَاعِهِمْ وَمُدِّهِمْ\". يَعْنِي: أَهْلَ المَدِينَةِ.\n_________\n= وابن عدي في \"الكامل\" ٢/ ٢١١، والبيهقي في \"شعب الإيمان\" ٥/ ٢٥٤ (٦٥٦٥) من طريق أبي بكر بن عبد الله بن أبي مريم، عن حمزة بن حبيب، عن أبي الدرداء عن النبي - ﷺ - أنه قال: \"من فقه الرجل رفقه في معيشته\" وعند بعضهم بلفظ: \"من فقهك رفقك في معيشتك\".\nوأعل الهيثمي الحديث في \"المجمع\" ٤/ ٧٤ بأبي بكر فقال: رواه أحمد، وفيه: أبو بكر بن أبي مريم، وقد اختلط.\nورواه ابن الأعرابي في \"المعجم\" ٣/ ١٠٩١ (٢٣٥١)، وأبو نعيم في \"الحلية\" ١/ ٢١١ من طريق فرج بن فضالة عن لقمان بن عامر عن أبي الدرداء، قوله. والحديث أورده الألباني مرفوعًا وموقوفًا في \"الضعيفة\" (٥٥٦) وضعفه.\nأما اللفظ في ذكره المصنف -﵀- والذي ظاهره أن أبا الدرداء يعظ نفسه؛ لأن أبا الدرداء اسمه عويمر، فلم أجده، والله أعلم.","vol":"14","page":308},{"text":"ويأتي في الاعتصام أيضًا، وكفارة الأيمان (^١)، وأخرجه مسلم والنسائي في المناسك (^٢) فيه الدعاء بالبركة، فيما ذكر وهو علم من أعلام نبوته، فما أكثر بركته، وكم يؤكل منه ويدخر وينقل إلى سائر بلاد الله. والمراد بالبركة في المد والصاع: ما يكال بهما، وأضمر ذلك لفهم السامع، وهذا من باب تسمية الشيء بما قرب منه، وكان مد أهل المدينة صغيرًا؛ لقلة الطعام عندهم فدعا لهم بالبركة في طعامهم، ويستحب أن يتخذ ذلك المكيال رجاءً لبركة دعوته والاستنان بأهل البلد في دعا لهم.\nوقد أسلفنا الكلام في حرم المدينة آخر الحج، والخلاف في الجزاء في قتل صيدها.\nوفي الحديث: المكيال مكيال أهل المدينة، والميزان ميزان أهل (مكة) (^٣)، وهو أصل لكل مكيل وموزون، وإنما يأتم الناس فيهما، ثم ألا ترى أن التمر يكال في المدينة ويوزن في كثير غيرها، والسمن\nعندهم موزون ويكال في كثير غيرها.\n_________\n(^١) في كفارات الأيمان برقم (٦٧١٤).\nوفي \"الاعتصام\" برقم (٧٣٣١) باب ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم.\n(^٢) مسلم (١٣٦٨) كتاب: الحج، باب فضل المدينة ودعاء النبي - ﷺ -، والنسائي في \"الكبرى\" ٢/ ٤٨٤ (٤٢٦٩).\n(^٣) في (ج): المدينة.","vol":"14","page":309},{"text":"<span data-type='title' id=toc-1571>٥٤ - باب مَا يُذْكَرُ فِي بَيْعِ الطَّعَامِ وَالحُكْرَةِ</span>\n٢١٣١ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا الوَلِيدُ بْنُ مُسْلِمٍ، عَنِ الأَوْزَاعِيِّ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ ﵁ قَالَ: رَأَيْتُ الَّذِينَ يَشْتَرُونَ الطَّعَامَ مُجَازَفَةً، يُضْرَبُونَ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - أَنْ يَبِيعُوهُ حَتَّى يُئْوُوهُ إِلَى رِحَالِهِمْ. [انظر: ٢١٢٣ - مسلم: ١٥٢٧ - فتح: ٤/ ٣٤٧]\n\n٢١٣٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى أَنْ يَبِيعَ الرَّجُلُ طَعَامًا حَتَّى يَسْتَوْفِيَهُ. قُلْتُ لاِبْنِ عَبَّاسٍ: كَيْفَ ذَاكَ؟ قَالَ: ذَاكَ دَرَاهِمُ بِدَرَاهِمَ وَالطَّعَامُ مُرْجَأٌ. [قَالَ أَبُو عبد الله: مرجئون [التوبة: ١٠٦]: مُؤَخَّرُونَ.] [٢١٣٥ - مسلم: ١٥٢٥ - فتح: ٤/ ٣٤٧]\n\n٢١٣٣ - حَدَّثَنِي أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَقْبِضَهُ\". [انظر: ٢١٢٤ - مسلم: ١٥٢٦ - فتح: ٤/ ٣٤٧]\n\n٢١٣٤ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، كَانَ عَمْرُو بْنُ دِينَارٍ يُحَدِّثُهُ، عَنِ الزُّهْرِيِّ، عَنْ مَالِكِ بْنِ أَوْسٍ أَنَّهُ قَالَ: مَنْ عِنْدَهُ صَرْفٌ؟ فَقَالَ طَلْحَةُ: أَنَا، حَتَّى يَجِيءَ خَازِنُنَا مِنَ الغَابَةِ. قَالَ سُفْيَانُ: هُوَ الَّذِي حَفِظْنَاهُ مِنَ الزُّهْرِيِّ لَيْسَ فِيهِ زِيَادَةٌ. فَقَالَ: أَخْبَرَنِي مَالِكُ بْنُ أَوْسٍ، سَمِعَ عُمَرَ بْنَ الخَطَّابِ ﵁ يُخْبِرُ عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"الذَّهَبُ بِالذَّهَبِ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالبُرُّ بِالبُرِّ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالتَّمْرُ بِالتَّمْرِ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالشَّعِيرُ بِالشَّعِيرِ رِبًا إِلَّا هَاءَ وَهَاءَ\". [٢١٧٠، ٢١٧٤ - مسلم: ١٥٨٦ - فتح: ٤/ ٣٤٧]\nذكر فيه حديث ابن عمر قَالَ: رَأَيْتُ الذِينَ يَشْتَرُونَ الطَّعَامَ مُجَازَفَةً، يُضْرَبُونَ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - حَتَّى يُئْوُوهُ إِلَى رِحَالِهِمْ.\nوحديث ابن عباس: نَهَى رسول الله - ﷺ - أَنْ يَبِيعَ طَعَامًا حَتَّى يَسْتَوْفِيَهُ.\nقُلْتُ لاِبْنِ عَبَّاسٍ: كَيْفَ ذَاكَ؟ قَالَ: ذَاكَ دَرَاهِمُ بِدَرَاهِمَ وَالطَّعَامُ مُرْجَأٌ.","vol":"14","page":310},{"text":"وحديث ابن عمر: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَقْبِضَهُ\".\nوحديث مالك بن أوس بن الحدثان، عن عمر: \"الذَّهَبُ بِالذَّهَبِ رِبًا إِلَّا هَاءَ وَهَاءَ\".\nوذكر مثله في البر بالبر، والتمر بالتمر، والشعير بالشعير.\nالشرح:\nهذِه الأحاديث كلها في مسلم أيضًا (^١) وسلف بعضها، منها حديث ابن عمر (^٢).\nورواه -أعني: حديث مالك- ابن حزم من طريق ابن وهب بإسقاط عمر، ثم قال: مالك لا يعرف له سماع من رسول الله في - ﷺ - وفي إسناده مجهول وكذاب (^٣)، وعنى بالمجهول: جبير بن أبي صالح، لكن وثق (^٤)، ومالك هذا هو النصري بالنون والصاد المهملة، أدرك الجاهلية،\nوقيل: له صحبة، ولا يصح، وإن ذكرها أبو نعيم وأبو عمر وغيرهما (^٥)،\n_________\n(^١) حديث ابن عمر الأول رواه مسلم برقم (١٥٢٧/ ٣٨) كتاب: البيوع، باب: بطلان بيع المبيع قبل القبض.\nوحديث ابن عباس الثاني رواه مسلم برقم (١٥٢٥).\nوحديث ابن عمر الثالث رواه مسلم برقم (١٥٢٦).\nوحديث مالك بن أوس الرابع رواه مسلم برقم (١٥٨٦) كتاب: المساقاة، باب الصرف وبيع الذهب بالورق نقدًا.\n(^٢) حديث ابن عمر الأول سلف في البيوع برقم (٢١٢٣) باب ما ذكر في الأسواق.\nوحديثه الثالث سلف برقم (٢١٢٤).\n(^٣) \"المحلى\" ٨/ ٤٨٧.\n(^٤) انظر: \"ثقات ابن حبان\" ٤/ ١١٢.\n(^٥) ذكر ذلك أبو نعيم في \"معرفة الصحابة\" ٥/ ٢٤٧٨ (٢٦٢٧)، وابن عبد البر في \"الاستيعاب\" ٣/ ٤٠٢ - ٤٠٣ (٢٢٨١).\nوقال البغوي في \"معجم الصحابة\" ٥/ ٢٥٧: يقال: إنه رأى النبي - ﷺ -. =","vol":"14","page":311},{"text":"بل البخاري في \"تاريخه\" (^١). مات سنة اثنتين وتسعين (^٢). ونصر هذا أخو حسم، وفي أسد خزيمة نصر بن قعين.\n(وَالحُكْرَةِ): بضم الحاء المهملة: حبس الطعام عن البيع مع الاستغناء عنه عند الحاجة إليه إرادة غلائه. والجزاف -بالتثليث- بيعك الشيء واشتراؤك بلا كيل ولا وزن. قال ابن سيده: وهو يرجع إلى المساهلة، وهو دخيل (^٣).\n_________\n= وذكره ابن قانع في كتابه \"معجم الصحابة\" ٣/ ٤٩ (٩٩٥) وروى له حديثًا عن النبي - ﷺ -.\nوجزم بذلك الحافظ فقال في \"التقريب\" (٦٤٢٦): له رؤية.\n(^١) \"التاريخ الكبير\" ٨/ ٣٠٥ (١٢٩٦).\nويبدو -والله أعلم- أن الكلام هنا فيه سقط أو بتر، وينبغي أن تكون عبارة المصنف، ﵀: بل البخاري في \"تاريخه\" جزم بأن صحبته لم تصح. أو نحو ذلك. والله أعلم.\nوهذا هو ما في \"تاريخ البخاري\" قال: وقال بعضهم: له صحبة، ولم يصح.\nقلت: والقول بعدم صحبة مالك هو قول الأكثر:\nفقال ابن سعد في \"طبقاته\" ٥/ ٥٦ - ٥٧: لم يبلغنا أنه رأى النبي - ﷺ -.\nوقال ابن معين في \"تاريخ الدوري\" ٣/ ٥٢ - ٥٣: ليست له صحبة، أو لم يسمع من النبي - ﷺ -.\nوكذا جزم بعدم صحبته ابن أبي حاتم في \"الجرح والتعديل\" ٨/ ٢٠٣ (٨٩٦).\nوابن حبان في \"الثقات\" ٥/ ٣٨٢، بل قال: من زعم أن له صحبة فقد وهم.\nوقال الجياني في \"تقييد المهمل\" ١/ ١٣٠: مالك بن أوس من كبار التابعين وقدمائهم.\nوقال الحافظ الذهبي في \"السير\" ٤/ ١٧١: أدرك حياة النبي - ﷺ -. لكنه جزم في\n\"تاريخ الإسلام\" ٦/ ٤٦٤ فقال: قيل: له صحبة، ولم يصح.\n(^٢) انظر تمام ترجمته في \"أسد الغابة\" ٥/ ١١ (٤٥٥٩)، و\"الإنابة إلى معرفة المختلف فيهم من الصحابة\" ٢/ ١٣٤/ ٨٧٣)، و\"الإصابة\" ٣/ ٣٣٩ (٧٥٩٥).\n(^٣) \"المحكم\" ٧/ ٢١٣.","vol":"14","page":312},{"text":"ولم يرو مالك لفظة (مُجَازَفَةً) وفسرها بأنهم كانوا يريدون بيعه بالدين (^١)، وأما بالنقد فلا بأس.\nواعترضه ابن التين بأنه إذا باعه من غير بائعه لا فرق بين دين ونقد.\nوفي قوله: (مُجَازَفَةً): جواز بيع الجزاف، وأن الغرر اليسير معفو عنه في البيع.\nوقوله: (ذَاكَ دَرَاهِمُ بِدَرَاهِمَ وَالطَّعَامُ مُرْجَأٌ) تأوله أن يشتري منه طعامًا بمائة إلى أجل ويبيعه منه قبل قبضه بمائة وعشرين، وهو غير جائز؛ لأنه في التقدير بيع دراهم بدراهم والطعام مرجأ غائب.\nوليس هذا تأويله عند أكثر العلماء، وقيل: معناه: أن يبيعه من آخر ويحيله به. قال ابن فارس: أرجأت الشيء: أخرته (^٢)، وأرجيت أيضًا، ذكره الخطابي (^٣). قال ابن التين: والذي سمعناه بغير همز، وبهمزة في بعض النسخ.\nوقوله: (\"هاء وهاء\") قال الهروي: اختلف في تفسيره، وظاهر معناه: أن يقول كل واحد منهما: هاء فيعطيه ما في يده.\nوقيل: معناه: هات وهاك، أي: خذ وأعط، وهو ممدود لكنهم يقرءونه بالقصر. وقال الخطابي: الهمزة في هاء وهاء بدل من الكاف، كأنه قال: هاك أي: خذ، وقد يقال بالكسر (^٤).\nواختلف العلماء في بيع الطعام جزافًا قبل أن يقبض، فذهب أبو حنيفة وأصحابه والشافعي والثوري وأحمد وأبو ثور وداود إلى أنه\n_________\n(^١) \"الموطأ\" ص ٣٩٣ - ٣٩٤.\n(^٢) \"المقاييس\" ص ٤٤٥، و\"مجمل اللغة\" ٢/ ٤٢٣ - ٤٢٤ مادة: [رجو].\n(^٣) \"أعلام الحديث\" ٢/ ١٠٤٣. وفيه: ورجأت.\n(^٤) \"أعلام الحديث\" ٢/ ١٦٣ - ١٦٤.","vol":"14","page":313},{"text":"لا يجوز بيعه قبل قبضه (^١)، وروي عن مالك أيضًا، وقال ابن عبد الحكم: إنه استحسان من قوله (^٢).\nوقالت طائفة: يجوز بيع الطعام الجزاف قبل قبضه، روي ذلك عن عثمان بن عفان، وهو قول سعيد بن المسيب والحسن البصري والحكم وحماد، وهو المشهور عن مالك، وبه قال الأوزاعي وإسحاق، حجة القول الأول ظاهر حديث ابن عمر، وعموم نهيه عن بيع الطعام قبل استيفائه، فدخل فيه الجزاف والكيل، وقد أشار ابن عباس إلى أنه إذا باعه قبل قبضه أنه دراهم بدراهم والطعام لغو، فأشبه عنده العينة. قال الأبهري: العينة من باب سلف جر منفعة.\nوالحجة للثاني أن من باع جزافًا فلم يبع إلا ما وقعت حاسة العين عليه، ولذلك سقط الكيل عن البائع، والاستيفاء إنما يكون بالكيل أو الوزن، هذا مشهور عند العرب، ويشهد لذلك قوله تعالى ﴿فَأَوْفِ لَنَا الكَيْلَ﴾ [يوسف: ٨٨] و﴿وَأَوْفُوا الكَيْلَ إِذَا كِلْتُمْ﴾ [الإسراء: ٣٥] ﴿الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ (٢)﴾ [المطففين: ٢] فإنما عنى بالاستيفاء في المكيل والموزون خاصة، وما عدا هذِه الصفة فلم يبق فيه إلا التسليم فيما يستوفى من جزاف الطعام كالعقار وشبهه.\nفإن قلت: لو كان كما زعمتم لم يتأكد النهي عن ذلك بضرب الناس عليه، فدل على أن حكم الجزاف حكم المكيل.\nفالجواب: أنهم إنما أمروا بانتقال طعامهم وإن كان جزافًا؛ لأنهم\n_________\n(^١) انظر: \"مشكل الآثار\" ٤/ ١٩٢ - ١٩٣، \"مختصر اختلاف العلماء\" ٤/ ١٤٥٩ - ١٤٦٠، \"المبسوط\" ١٣/ ٩، \"البيان\" ٥/ ٦٧ - ٦٨، \"المجموع\" ٩/ ٣٢٧ - ٣٢٨، \"المغني\" ٦/ ١٨٨ - ١٩١.\n(^٢) انظر: \"المدونة\" ٣/ ١٦٦، \"المنتقى\" ٣/ ٢٩٠.","vol":"14","page":314},{"text":"كانوا بالمدينة يتبايعون بالعينة، فكذلك يجب أن يؤمروا بانتقال الجزاف في كل موضع يشهد فيه العمل بالعيب؛ ليكون حاجزًا بين دراهم بأكثر منها؛ لأنه إذا باعه بالمكان في ابتاعه بدراهم أكثر منها كان الطعام لغوًا وكانت دراهم بأكثر منها، وقد روي عن ابن عمر أنَّ النهي إنما ورد في المكيل خاصة، وروى ابن وهب من حديث ابن عمر: نهى رسول الله - ﷺ - أن يبيع أحد طعامًا اشتراه بكيل حتى يستوفيه (^١).\nوفي حديث ابن عمر: (رأيت الذين يشترون الطعام مجازفة يضربون على عهد رسول الله - ﷺ - حتى يئووه إلى رحالهم) إباحة الحكرة؛ لأنه لو لم يجز لهم احتكاره لتقدم إليهم في بيعهم ولم يؤذن لهم في حبسه، هذا قول أئمة الأمصار، وبه يزول اعتراض الإسماعيلي بأن البخاري بوب لها ولم يذكرها.\nورخصت طائفة لمن يقع الطعام من أرضه أو جلبه من مكان في حبسه، ومنعت من ذلك لمشتريه من الأسواق للحكرة، وروي ذلك عن عمر والحسن البصري، وبه قال الأوزاعي. قال مالك فيمن رفع طعامًا من ضيعته فرفعه: فليس بحكرة. وقال الشافعي وأحمد: إنما يحرم احتكار الطعام في هو قوت دون سائر الأشياء. وقالت طائفة: احتكار الطعام في الحرم إلحاد فيه (^٢). روي عن عمر ومجاهد (^٣).\n_________\n(^١) رواه أبو داود (٣٤٩٥)، وأصله في \"الصحيحين\".\n(^٢) انظر: \"البيان\" ٥/ ٣٥٥، \"المغني\" ٦/ ٣١٧.\n(^٣) رواه البخاري في \"التاريخ الكبير\" ٧/ ٢٥٥ - ٢٥٦ عن عمر موقوفًا.\nوقد روي مرفوعًا:\nرواه أبو داود (٢٠٢٠)، والبخاري في \"التاريخ\" ٧/ ٢٥٥ من طريق جعفر بن يحيى بن ثوبان، عن عمارة بن ثوبان، عن موسى بن باذان قال: أتيت يعلى بن أمية، فقال: إن رسول الله - ﷺ - قال: \"احتكار الطعام في الحرم إلحاد فيه\". =","vol":"14","page":315},{"text":"وفي مسلم: \"لا يحتكر إلا خاطئ\" من حديث معمر بن عبد الله بن نضلة (^١)، وروي عن عمر وعثمان أنهما نهيا عنها (^٢).\nومعنى هذا النهي عند الفقهاء، في وقت الشدة، فيما ينزل بالناس من حاجة، يدل على ذلك أن سعيد بن المسيب راوي الحديث عن معمر كان يحتكر الزيت، فقيل له في ذلك فقال: كان معمر يحتكر (^٣).\n_________\n= وهو حديث ضعيف، أورده الذهبي في \"الميزان\" ١/ ٤٣٠ وقال: هذا حديث واهي الإسناد.\nوضعفه الألباني في \"ضعيف أبي داود\" (٣٤٦).\nورواه الطبراني في \"الأوسط\" ٢/ ١٣٢ - ١٣٣ (١٤٨٥)، والبيهقي في \"شعب الإيمان\" ٧/ ٥٢٧ (١١٢٢١) من طريق عبد الله بن المؤمل عن عمر [ووقع عند الطبراني: (عبد الله) خطأ] بن عبد الرحمن بن محيصن، عن عطاء بن أبي رباح عن ابن عمر مرفوعًا: \"احتكار الطعام بمكة إلحاد\".\nوهو حديث ضعيف أيضًا، قال الهيثمي في \"المجمع\" ٤/ ١٠١: فيه: عبد الله بن المؤمل، وثقه ابن حبان وغيره، وضعفه جماعة.\nوضعفه الألباني أيضًا في \"ضعيف أبي داود\" ١٠/ ١٩٣ فقال: عبد الله بن المؤمل، ضعيف الحديث. وضعف الحديث في \"ضعيف الجامع\" (١٨٣)، وفي \"ضعيف الترغيب\" (١١٠٧) وقال: منكر.\nقلت: ويشبه أن يكون أصحها هي رواية عمر الموقوفة.\n(^١) مسلم (١٦٠٥) كتاب: المساقاة، باب: تحريم الاحتكار في الأقوات.\n(^٢) رواه عنهما ابن أبي شيبة في \"المصنف\" ٦/ ٣٠٤ - ٣٠٧ (٢٠٣٨١، ٢٠٣٨٤).\n(^٣) رواه أحمد ٣/ ٤٥٤ من طريق يحيى بن سعيد، عن سعيد بن المسيب عن معمر العدوي قال: قال رسول الله - ﷺ -: \"لا يحتكر إلا خاطئ\". وكان سعيد بن المسيب يحتكر الزيت.\nوروى عبد الرزاق ٨/ ٢٠٢ - ٢٠٣ (١٤٨٨٦)، وابن أبي شيبة ٤/ ٤٥٨ (٢٢٠٧٠) عن يحيى بن سعيد، عن سعيد بن المسيب أنه كان يحتكر الزيت.\nوالحديث في \"صحيح مسلم\" ١٦٠٥/ ١٢٩ بنحو ما ذكر المصنف، لكن دون ذكر (الزيت).","vol":"14","page":316},{"text":"وفي \"مسند أحمد\" (^١): كان يحتكر النوى والخبط والبزر (^٢)، وجاء في الاحتكار أحاديث ضعيفة لا نطول بذكرها.\nوقال أبو الزناد: قلت لابن المسيب: أنت تحتكر، قال: ليس هذا بالذي قال رسول الله - ﷺ -، إنما قال: \"أن يأتي الرجل للسلعة عند غلائها فيغالي بها\"، وأما أن يشتريه إذا أبضع ثم يرفعه فإذا احتاج الناس إليه أخرجه، فذلك خير (^٣).\n_________\n(^١) ورد بهامش الأصل: وفي \"المسند\" من حديث ابن عمر مرفوعًا: \"احتكر طعامًا أربعين يومًا فقد برئ من الله تبارك تعالى، وبرئ الله ﵎ منه\" الحديث.\nقلت (المحقق): هو في \"المسند\" ٢/ ٣٣. وأورده الألباني في \"غاية المرام\" (٣٢٤) وقال: حديث ضعيف منكر غير محفوظ، ليس بجيد ولا موضوع.\n(^٢) لم أجده في \"مسند أحمد\"، وروى ابن أبي شيبة ٤/ ٤٥٩ (٢٢٠٧١) عن مسلم الخياط قال: كنت أبتاع لسعيد بن المسيب النوي والعجم والخبط، فيحتكره.\nوقال أبو داود السجستاني في \"السنن\" ٣/ ٧٢٩: كان سعيد بن المسيب يحتكر النوى والخبط والبزر.\n(^٣) لم أجده ولا بنحوه إلا في \"شرح ابن بطال\" ٦/ ٢٥٩ ويبدو -والله أعلم- أن المصنف -﵀- نقله منه، أو ممن نقله منه!! وروى الحاكم ٢/ ١٢، وعنه البيهقي ٦/ ٣٠ من طريق إبراهيم بن إسحاق الغسيلي، عن عبد الأعلى بن حماد النرسي، عن حماد بن سلمة، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة -مرفوعًا: \"من احتكر يريد أن يغالي بها على المسلمين فهو خاطئ، وقد برئت منه ذمة الله\".\nوالحديث سكت عليه الحاكم، وتعقبه الذهبي في \"التلخيص\" فقال: الغسيلي كان يسرق الحديث. وقال في \"المهذب\" ٤/ ٢١٥٨ (٩٠٨٧): حديث منكر؛ تفرد به إبراهيم بن إسحاق الغسيلي، وكان ممن يسرق الحديث.\nوأعله به المنذر في \"الترغيب والترهيب\" ٢/ ٣٦٥ (٢٧٤٤) فقال: رواه الحاكم من رواية إبراهيم بن إسحاق الغسيلي، وفيه مقال.\nوضعفه الألباني في \"ضعيف الترغيب\" (١١٠٨). =","vol":"14","page":317},{"text":"فبان أن معنى النهي عن الحكرة في وقت حاجة الناس. روى ابن القاسم، عن مالك أنه قال: من اشترى الطعام في وقت لا يضر بالناس اشتراؤه فلا يضره أن يتربص به ما شاء. وهو قول الكوفيين\nوالشافعي.\nقال مالك: وجميع الأشياء في ذلك كالطعام، وقال الأوزاعي: لا بأس أن يشتري في سنة الرخص طعامًا لسنين لنفسه وعياله مخافة الغلاء. قال مالك: وأما إذا قل الطعام في السوق واحتاج الناس إليه، فمن احتكر منه شيئًا فهو مضر بالمسلمين، فليخرجه إلى السوق ويبعه بما ابتاعه ولا يزدد فيه (^١).\nفعلى هذا القول تتفق الآثار، ألا ترى أن الناس إذا استوت حالتهم في الحاجة فقد صاروا شركاء، ووجب على المسلمين المواساة في أموالهم، فكيف لا يمنع الضرر عنهم، وقد جمع رسول الله - ﷺ - الأزواد بالصهباء عند الحاجة (^٢)، ونهى عن ادخار لحوم الأضاحي بعد ثلاث للدافة (^٣).\n_________\n= ورواه أحمد ٢/ ٣٥٤ من طريق أبي معشر عن محمد بن عمرو، به، بنحوه.\nوانظر: \"الصحيحة\" (٣٣٦٢). وهذا الحديث إنما خرجته؛ لأنه ذكر فيه المغالاة، التي ذكرها المصنف هنا بلفظ آخر.\n(^١) انظر: \"المدونة\" ٣/ ٢٩٠، \"البيان\" ٥/ ٣٥٥، \"المغني\" ٦/ ٣١٧، \"المحلى\" ٩/ ٦٤.\n(^٢) سلف هذا الحديث برقم (٢٠٩) كتاب: الوضوء، باب من مضمض من السويق ولم يتوضأ.\n(^٣) رواه مسلم (١٩٧١) من حديث عبد الله بن واقد.\nوفي الباب بنحوه عن سلمة بن الأكوع سيأتي برقم (٥٥٦٩)، ورواه مسلم (١٩٧٤)، وغيرهما في \"الصحيحين\".","vol":"14","page":318},{"text":"وجمع أبو عبيدة بين أزواد السرية، وقسمها بين من لم يكن له زاد وبين من كان له (^١).\nوأمر عمر أن يحمل في عام الرمادة على أهل كل بيت مثلهم من الفقراء، وقال: إنَّ المرء لا يهلك عن نصف شبعه (^٢).\nفرع: يصح بيع الصبرة مجازفة، وفي كراهته قولان: أظهرهما: نعم، وكذا صبرة الدراهم، وعن مالك: لا يصح بيعه إذا كان بائع الصبرة جزافًا يعلم قدرها (^٣).\nوروى الحارث بن أبي أسامة بسند فيه الواقدي من حديث عمران بن أبي أنس: سمع رسول الله - ﷺ - عثمان يقول: في هذا الوعاء كذا وكذا، ولا أبيعه إلاَّ مجازفة. فقال: \"إذا سميت كيلًا فكِلْ\" (^٤).\n_________\n(^١) رواه بنحوه ابن عساكر في \"تاريخ دمشق\" ٤٩/ ٤١٣.\n(^٢) روى البخاري في \"الأدب المفرد\" (٥٦٢) عن عبد الله بن عمر: أن عمر بن الخطاب قال عام الرمادة … الحديث، وفي آخره: الحمد لله، فوالله لو أن الله لم يفرجها ما تركت بأهل بيت من المسلمين لهم سعة، إلا أدخلت معهم أعدادهم من الفقراء. فلم يكن اثنان يهلكان من الطعام على ما يقيم واحدًا. وذكره بنحوه هكذا ابن أبي حاتم في \"الجرح والتعديل\" ١/ ١٩٢ - ١٩٣.\nوقال الألباني: صحيح الإسناد.\nوروى ابن سعد في \"الطبقات\" ٣/ ٣١٦ عن ابن عمر أيضًا أن عمر قال: لو لم أجد للناس من المال ما يسعهم إلا أن أدخل على كل أهل بيت عدتهم فيقاسمونهم أنصاف عن أنصاف بطونهم حتى يأتي الله بحيا فعلت، فإنهم لن يهلكوا بطونهم.\n(^٣) انظر: \"المدونة\" ٣/ ١٦٩ - ١٧٠، \"النوادر والزيادات\" ٦/ ٣٨ - ٣٩.\n(^٤) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٤٣٠)، وكما في \"إتحاف الخيرة المهرة\" ٣/ ٢٩٧ (٢٧٦٨/ ٣): حدثنا محمد بن عمر الواقدي: ثنا عبد الحميد، عن عمران بن أبي أنس، عن أبيه، به. ولمن يذكر المصنف -﵀- هنا (عن أبيه). والحديث ضعفه عبد الحق في \"الأحكام\" ٣/ ٢٣٨ - ٢٣٩ فقال: الواقدي متروك. وضعفه أيضًا البوصيري في \"الإتحاف\".","vol":"14","page":319},{"text":"وروى عبد الرزاق قال: قال ابن المبارك عن الأوزاعي رفعه: \"لا يحل لأحد باع طعامًا جزافًا قد علم كيله حتى يعلم صاحبه\" (^١).\nوروى ابن أسلم في كتاب \"الرِبَا\" عنْ واصل قال: سألت مجاهدًا وعطاءً والحسن وطاوس عن الرجل يشتري طعامًا جزافًا لا يعلم كيله ورَب الطعام قد عرف كيله؟ فكرهوه كلهم.\nوقال ابن قدامة: إباحة بيع الصبرة جزافًا مع جهل البائع والمشتري بقدرها لا نعلم فيه خلافًا، فإذا اشتراها جزافًا لم يجز بيعها حتى ينقلها، نص عليه أحمد في رواية الأثرم، وقد سلفت فيه رواية أخرى: بيعها قبل نقلها. واختاره القاضي، وهو مذهب مالك، قال: ونقلها قبضها، كما جاء الخبر (^٢).\n_________\n(^١) \"المصنف\" ٨/ ١٣١ (١٤٦٠٢). وضعفه عبد الحق في \"الأحكام\" ٣/ ٢٣٩ فقال: هذا منقطع فاحش الانقطاع.\n(^٢) \"المغني\" ٦/ ٢٠٢.","vol":"14","page":320},{"text":"<span data-type='title' id=toc-1572>٥٥ - باب بَيْعِ الطَّعَامِ قَبْلَ أَنْ يُقْبَضَ، وَبَيْعِ مَا لَيْسَ عِنْدَكَ</span>\n٢١٣٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ الذِي حَفِظْنَاهُ مِنْ عَمْرِو بْنِ دِينَارٍ، سَمِعَ طَاوُسًا يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: أَمَّا الَّذِي نَهَى عَنْهُ النَّبِيُّ - ﷺ - فَهْوَ الطَّعَامُ أَنْ يُبَاعَ حَتَّى يُقْبَضَ. قَالَ ابْنُ عَبَّاسٍ: وَلَا أَحْسِبُ كُلَّ شَيْءٍ إِلَّا مِثْلَهُ. [انظر: ٢١٣٢ - مسلم: ١٥٢٥ - فتح: ٤/ ٣٤٩]\n\n٢١٣٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَسْتَوْفِيَهُ\". زَادَ إِسْمَاعِيلُ: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَقْبِضَهُ\". [٢١٢٤ - مسلم: ١٥٢٦ - فتح: ٤/ ٣٤٩]\nذكر فيه حديث ابن عباس: أَمَّا الذِي نَهَى عَنْهُ النَّبِيُّ - ﷺ - فَهْوَ الطَّعَامُ أَنْ يُبَاعَ حَتَّى يُقْبَضَ. قَالَ ابن عَبَّاسٍ: وَلَا أَحْسِبُ كُلَّ شَيْءٍ إِلَّا مِثْلَهُ.\nوحديث ابن عمر: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبْيِعَهُ حَتَّى يَسْتَوْفِيَهُ\". زَادَ إِسْمَاعِيلُ: \"مَنِ ابْتَاعَ طَعَامًا فَلَا يَبْيِعَهُ حَتَّى يَقْبِضَهُ\".\nالحديثان في مسلم أيضًا (^١)، وحديث ابن عمر تكرر.\nوقوله: (زاد إسماعيل) يعني ابن أبي أويس عن مالك، ولو عبَّر بقوله: وقال إسماعيل لكان أحسن، وقد اعترضه الإسماعيلي فقال ردًّا عليه: قد قاله أيضًا الشافعي وقتيبة وابن مهدي عن مالك (^٢)\n_________\n(^١) رواهما مسلم برقمي (١٥٢٥، ١٥٢٦) كتاب: البيوع، باب بطلان بيع المبيع قبل القبض.\n(^٢) فائدة: قال الحافظ في \"الفتح\" ٤/ ٣٥٠: قول البخاري: زاد إسماعيل، يريد الزيادة في المعنى؛ لأن في قوله: (حتى يقبضه) زيادة في المعنى على قوله: (حتى =","vol":"14","page":321},{"text":"وقوله: \"فلا يبيعه\" قال ابن التين: كذا وقع، ولفظه لفظ الخبر،\nومعناه الأمر، كقوله تعالى: ﴿لَا يَمَسُّهُ إِلَّا المُطَهَّرُونَ (٧٩)﴾ [الواقعة: ٧٩] وبوَّب ابن بطَّال باب بيع ما ليس عندك، وذكر فيه حديث مالك (م. الأربعة) بن أوس عن، عمر المذكور في الباب قبله فقط، ثم ترجم: باب بيع الطعام قبل أن يقبض، ثم ذكر حديث ابن عباس وابن عمر فيه (^١)، والأمر قريب، والعمل بهذِه الأحاديث واجب ولم يختلف أحد من العلماء في ذلك -أعني: في الطعام إذا بيع على كيل أو وزن أو عدد- إلَّا عثمان البتي كما سلف، وعنه أيضًا أنَّه أجاز بيع الطعام المسلَّم فيه قبل قبضه وهو مردود.\n_________\n= يستوفيه)؛ لأنه قد يستوفيه بالكيل بأن يكيله البائع ولا يقبضه للمشتري، بل يحبسه عنده لينقده الثمن مثلًا، وعرف بهذا جواب من اعترضه من الشراح فقال: ليس في هذِه الراوية زيادة. اهـ.\nقلت: كذا قال الحافظ ووجه قول البخاري.\nلكن تعقبه العيني في \"العمدة\" ٩/ ٣٤٦ فقال: قال بعضهم. وذكر كلام الحافظ، ثم قال:\nقلت: الأمر في ذكره بالعكس؛ لأن لفظ الاستيفاء يشعر بأن له زيادة في المعنى على لفظ الإقباض، من حيث أنه إذا أقبض بعضه وحبس بعضه لأجل الثمن يطلق عليه معنى الاقباض في الجملة، ولا يقال له: استوفاه. حتى يقبض الكل، بل المراد بهذِه الزيادة زيادة رواية أخرى وهو (يقبضه)؛ لأن الرواية المشهورة: حتى يستوفيه. اهـ.\nقلت: أرى العيني -رحمه الله تعالى- قد أصاب في هذا الموضع. ويدل لذلك أيضًا أن الحافظ أورد هذا الموضع في \"انتقاض الاعتراض\" ٢/ ٧٣ وذكر كلامه الذين في \"الفتح\"، وتعقب العيني له، وسكت، وفيه قرينة على الإقرار والموافقة.\n(^١) \"شرح ابن بطال\" ٦/ ٢٦٠ - ٢٦٢.","vol":"14","page":322},{"text":"واختلف المذهب عندهم في مسائل هل يجري فيها هذا الحكم، كالخضروات والفلفل وغير ذلك، ولا يجوز بيع ما ليس عندك ولا في ملكك وضمانك من الأعيان المكيلة والموزونة والعروض كلها، لنهيه\n- ﵇ - عن ذلك.\nوروي النهي عن بيع ما ليس عندك وربح ما لم تضمن من حديث عمرو بن شعيب عن أبيه عن جده مرفوعًا، ومن حديث حكيم بن حزام أيضًا، لكن لم يكن إسناده من شرط الكتاب، وإنْ كان الأول صححه الترمذي والحاكم (^١)، والثاني صححه الترمذي وحسَّنه\n_________\n(^١) \"سنن الترمذي\" (١٢٣٤)، \"مستدرك الحاكم\" ٢/ ١٧.\nورواه أيضًا أبو داود (٣٥٠٤)، والنسائي ٧/ ٢٨٨، وابن ماجه (٢١٨٨) من طريق أيوب عن عمرو بن شعيب، عن أبيه، عن جده، مرفوعًا.\nهكذا وقع الإسناد عند النسائي وابن ماجه والحاكم، ووقع عند أبي داود والترمذي: حدثنا أيوب، حدثنا عمرو بن شعيب، قال: حدثني أبي، عن أبيه حتى ذكر عبد الله بن عمرو. لذا قال السهيلي: هذِه رواية مستغربة عند أهل الحديث جدًّا؛ لأن المعروف عندهم أن شعيبًا إنما يروي عن جده عبد الله لا عن أبيه محمد؛ لأن أباه محمدًا مات قبل جده عبد الله، فقف على هذِه التنبيهة في هذا الحديث، فقل من تنبه إليها. \"الروض الأنف\" ٣/ ٢٥٤.\nوقال المصنف -﵀- في \"البدر المنير\" ٢/ ١٥٧ - ١٥٨: ومن روايات عمرو بن شعيب المستغربة. وذكرها وذكر كلام السهيلي.\nوقال الحافظ المزي في \"تهذيب الكمال\" ١٢/ ٥٣٦: هكذا قال غير واحد أن شعيبًا يروي عن جده عبد الله، ولم يذكر أحد منهم أنه يروي عن أبيه محمد، ولم يذكر أحد لمحمد بن عبد الله والد شعيب هذا ترجمة إلا القليل، فدل ذلك على أن حديث عمرو بن شعيب عن أبيه عن جده صحيح متصل إذا صح الإسناد إليه.\nوحديثنا هذا قال عنه الحاكم: حديث على شرط جملة من أئمة المسلمين، صحيح. وأقره المصنف -﵀- في \"البدر\" ٦/ ٥٠٠ وصححه عبد الحق في \"الأحكام\" ٣/ ٢٣٩ - ٢٤٠. =","vol":"14","page":323},{"text":"البيهقي (^١) فاستنبط معناه من حديث مالك بن أوس (^٢)، وبه يزول اعتراض ابن التين عليه حيث قال: بوَّب له ولم يأتِ فيه إلا بهذين الحديثين، وذلك يدخل في باب بيع ما ليس عندك. فالمعنى: ما يكون\n_________\n= وقال النووي في \"المجموع\" ٩/ ٤٦٤: حديث صحيح، رواه أبو داود والترمذي والنسائي وغيرهم بأسانيد صحيحة.\nوصححه أيضًا شيخ الإسلام في \"مجموع الفتاوى\" ٢٩/ ٣٣٤ و٣٠/ ٨٤، ١٦٢.\nوالحديث ذكره الحافظ ابن كثير في \"الإرشاد\" ٢/ ١٤ وذكر تصحيح الترمذي وابن خزيمة. وكذا الحافظ ابن حجر في \"بلوغ المرام\" (٨٢١) وزاد تصحيح الحاكم، وسكتا فكأنما أقرا صحته.\nوحسنه الألباني -﵀- في \"الإرواء\" (١٣٠٥ - ١٣٠٦).\n(^١) \"سنن الترمذي\" (١٢٣٢)، \"سنن البيهقي الكبرى\" ٥/ ٣١٣ من طريقين: فرواه الترمذي من طريق أبي بشر عن يوسف بن ماهك عن حكيم بن حزام.\nومن هذا الطريق رواه أبو داود (٣٥٠٣)، والنسائي ٧/ ٢٨٩، وابن ماجه (٢١٨٧).\nوهو حديث صححه ابن دقيق العيد على شرط الشيخين في \"الاقتراح\" ص ٩٩.\nوصححه المصنف في \"البدر المنير\" ٦/ ٤٤٨، ٤٨٩، والألباني في \"الإرواء\" (١٢٩٢).\nأما البيهقي فرواه في الموضع الذي حسنه فيه من طريق يحيى بن أبي كثير عن يعلق بن حكيم عن يوسف بن ماهك عن عبد الله بن عصمة عن حكيم بن حزام، به. ومن هذا الطريق رواه ابن حبان ١١/ ٣٥٨ (٤٩٨٣) وقال: هذا الخبر مشهور عن يوسف بن ماهك عن حكيم بن حزام، ليس فيه ذكر عبد الله بن عصمة، وهذا خبر غريب.\nومن هذا الطريق ضعفه عبد الحق في \"الأحكام\" ٣/ ٢٣٨ فقال: عبد الله بن عصمة ضعيف جدًّا. وابن التركماني في \"الجوهر\" ٥/ ٣١٣.\nقلت: والحديث صح من الطريق الأول، وإن كان في إسناده اختلاف كما قال الحافظ ابن كثير في \"الإرشاد\" ٢/ ١١ انظر مزيد تفصيل فيه في \"البدر المنير\" ٦/ ٤٤٨ - ٤٥٢.\n(^٢) في الباب السابق.","vol":"14","page":324},{"text":"في ملكك غائبًا من النقدين لا يجوز بيع غائب منه ابن بناجز، وكذلك البرُّ والتمر والشعير لا يُباع بشيء من جنسه، إلا بطعام مخالف لجنسه ولا يدًا بيدٍ، لقوله: \"وإلا هاء وهاء\" يعني: خذ وأعط؛ إحاطة من الله تعالى لأصول الأموال وحرزًا لها، إلا ما رخصت السُّنة بالجواز من بيع ما ليس عندك، ومن ربح ما لم يضمن وهو السلم، فجوزت فيه ما ليس عندك، ومن ربح مما يكون في الذمة من غير الأعيان؛ توسعة من الله تعالى لعباده ورفقًا بهم، وأيضًا إذا امتنع بيع المبيع قبل قبضه فما ليس في ملكه أولى بالمنع.\nوبيع ما ليس عندك يحتمل معنيين، كما قال ابن المنذر: أحدهما: أن تقول: أبيعك عبدًا أو دارًا مغيبة عني في وقت البيع، فلعل الدار أنْ تتلف ولا يرضاها، وهذا يشبه بيع الغرر.\nالثاني: أنْ تقول: أبيعك هذِه الدار بكذا على أنْ أشتريها لك من صاحبها، أو على أنْ يسلمها لك صاحبها، وهذا مفسوخ على كل حال؛ لأنه غرر، إذ قد يجوز ألا يقدر على تلك السلعة أولا يسلمها إليه مالكها، قال: وهذا أصح القولين عندي، لأني لا أعلمهم يختلفون أنه يجوز أنْ أبيع جارية رآها المشتري، ثم غابت عني وتوارت بجدار، وعُقد البيع، ثم عادت إليَّ، فإذا أجاز الجميع هذا البيع لم يكن فرق بين أنْ تغيب عني بجدار، أو يكون بيني وبينها مسافة وقت عقد البيع.\nوقال غيره: ومن بيع ما ليس عندك العينة، وهي دراهم بدراهم أكثر منها إلى أجل بأن تقول: أبيعك بالدراهم التي سألتني سلعة كذا، ليست عندي ابتاعها لك، فبكم تشتريها مني؟ فيوافقه على الثمن ثم يبتاعها ويُسلمها إليه، فهذِه العينة المكروهة، وهي بيع ما ليس عندك، وبيع","vol":"14","page":325},{"text":"ما لم تقبضه، فإن وقع هذا البيع، فسخ عند مالك في مشهور مذهبه وعند جماعة من العلماء.\nوقيل للبائع: إنْ أعطيت السلعة أبتاعها منك بما أشتريها جاز ذلك، وكأنك إنما أسلفته الثمن الذي ابتاعها.\nوقد روي عن مالك: أنه لا يفسخ البيع؛ لأنَّ المأمور كان ضامنًا للسلعة لو هلكت.\nقال ابن القاسم: وأحط إليَّ لو تورَّع عن أخذ ما زاده عليه. وقال عيسى بن دينار: بل يفسخ البيع إلَّا أنْ تفوت السلعة فيكون فيها القيمة (^١).\nوعلى هذا سائر العلماء بالحجاز والعراق، كما قال ابن بطال (^٢)، قال: وأجمع العلماء أنَّ كل ما يُكال أو يُوزن من الطعام كله مقتاتًا أو غيره، وكذلك الإدام والملح والكسبر وزريعة الفجل الذي فيها الزيت المأكول، فلا يجوز بيع شيء منه قبل قبضه، ومعنى النهي عن بيعه قبل قبضه عند مالك فيما بيع مكايلة أو موازنة لما فيها بيع منه جزافًا على ما سلف.\nواختلفوا في بيع العروض قبل قبضها، فذهب ابن عباس وجابر إلى أنه لا يجوز بيع شيء منها قبل قبضه قياسًا على الطعام، وهو قول الكوفيين والشافعي (^٣)، وحملوا نهيه - ﵇ - عن ربح ما لم يضمن على العموم في كل شيء، إلَّا الدور والأرضين عند أبي حنيفة، فأجاز\n_________\n(^١) انظر: \"المنتقى\" ٥/ ٣٩.\n(^٢) \"شرح ابن بطال\" ٦/ ٢٦٢.\n(^٣) انظر: \"شرح معاني الآثار\" ٣/ ٤١، \"البيان\" ٥/ ٦٨.","vol":"14","page":326},{"text":"بيعها قبل قبضها؛ لأنها لا تنقل ولا تحول، وحمل مالك نهيه عن ربح ما لم يضمن عن الطعام وحده دون العروض والحيوان، فإنَّ ربحها حلال؛ لأنَّ بيعها قبل استيفائها حلال.\nقال ابن المنذر: والحجة لهذا القول أنَّه - ﵇ - إنما نهى عن بيع الطعام قبل قبضه خاصة، فدل أنَّ غير الطعام ليس كالطعام، ولو لم يكن كذلك لما كان في تخصيصه الطعام فائدة، وقد أجمعوا أنَّ من اشترى جارية وأعتقها في تلك الحال قبل قبضها أنَّ عتقه جائز، فكذلك البيع -قلت: لا، فالشارع متشوف إلى فك الرقاب- وقال أبو ثور كقول مالك (^١).\nتنبيهات وفوائد:\nالأول: قال الحميدي فيما حكاه أبو نعيم الأصبهاني: قال سفيان: حديث مالك بن أوس أصح حديث روي في الصرف (^٢).\nوخالف أبو الوليد ابن رشدٍ فقال: أصحها عندي حديث أبي سعيد الخدري (^٣) -يعني الآتي بعد (^٤) -، وكذا قاله أبو عمر ابن عبد البر (^٥).\nثانيها: قوله: \"الذهب بالذهب ربًا\" كذا وقع هنا من طريق عمرو بن دينار، عن الزهري، عن مالك.\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٦/ ٢٦٢ - ٢٦٣.\nوالعبارة الاعتراضية الأخيرة هي من قول المصنف ﵀.\n(^٢) ذكره الحميدي في \"مسنده\" ١/ ١٥٤.\n(^٣) \"بداية المجتهد\" ٣/ ١٢٨٥.\n(^٤) سيأتي برقم (٢١٧٦ - ٢١٧٧)، ورواه مسلم (١٥٨٤).\n(^٥) \"الاستذكار\" ١٩/ ١٩٧ - ١٩٨.","vol":"14","page":327},{"text":"وروى يحيى بن يحيى الليثي، عن مالك: \"الذهب بالورق\" (^١) وكذا رواه معن وجماعة عن مالك (^٢).\nوقال ابن أبي شيبة: أشهد على ابن عيينة أنَّه قاله كذلك (^٣)، ولم يقل: \"الذهب بالذهب\" يعني: في حديث ابن شهاب هذا، ورواه ابن إسحاق عن الزهري كما في الكتاب بزيادة \"والفضة بالفضة\" (^٤)، وكذا رواه أبو نعيم عن ابن عيينة، ولم يقله أحد عن ابن عيينة غيره، وكذا رواه الأوزاعي عن مالك (^٥).\nثالثها: في البيهقي من حديث مجاهد، عن ابن عمر: الدينار بالدينار، والدرهم بالدرهم، لا فضل بينهما هذا عهد نبينا - ﷺ - إلينا، ثم قال: قال الشافعي: هذا خطأ. ثم ساقه بإسناده إلى أنْ قال: هذا عهد صاحبنا إلينا، ثم قال الشافعي: يعني بصاحبنا؛ عمر بن الخطاب (^٦).\nواعترضه أبو عمر فقال: هذا غير جيد من الشافعي على أصله،\n_________\n(^١) \"الموطأ\" ص ٣٩٤.\n(^٢) رواه ابن عبد البر في \"التمهيد\" ٦/ ٢٨٢ من طريق معن بن عيسى وروح بن عبادة وعبد الله بن نافع، ثلاثتهم عن مالك عن الزهري عن مالك بن أوس، به.\nورواه أبو داود (٣٣٤٨) عن عبد الله بن مسلمة القعنبي عن مالك بن أنس، به.\nورواه ابن حبان ١١/ ٣٨٦ - ٣٨٧ (٥٠١٣) من طريق أحمد بن أبي بكر، عن مالك، به.\n(^٣) رواه أيضًا ابن عبد البر في \"التمهيد\" ٦/ ٢٨٣.\n(^٤) ذكره ابن عبد البر في \"التمهيد\" ٦/ ٢٨٣.\n(^٥) \"التمهيد\" ٦/ ٢٨٣ ورواية ابن إسحاق رواها الدارمي ٣/ ١٦٧٩ - ١٦٨٠ (٢٦٢٠).\n(^٦) \"السنن الكبرى\" ٥/ ٢٧٩.","vol":"14","page":328},{"text":"والأظهر أنَّ (صاحبنا) أراد به الشارع لا عمر، ثم قال: والناس لا يسلم أحد منهم من السهو (^١).\nقلت: الواهم هو، فإن نافعًا قال: إنَّ ابن عمر لم يسمع من رسول الله - ﷺ - في الصرف شيئًا -كما رواه البيهقي وبيَّنه- إنما سمعه من أبيه وأبي سعيد (^٢).\nرابعها: من الروايات الباطلة في حديث ابن عمر: (ونهى عن الزبيب بالزبيب)، نبه على ذلك ابن عدي (^٣).\nقاعدة أذكرها هنا تتعلق بحديث مالك بن أوس في الباب قبله وببقية أبواب الربا الآتية ويحال ما بعد عليها: وهي أنَّ الإجماع قائم على أنَّ الذهب عينه وتبره سواء لا تجوز المفاضلة فيه، وكذا الفضة بالفضة ومصوغ ذلك ومضروبه، وهو خلف عن سلف، إلَّا شيء يروى عن\n_________\n(^١) \"التمهيد\" ٢/ ٢٤٨.\n(^٢) \"السنن الكبرى\" ٥/ ٢٧٩.\nوقال الذي \"معرفة السنن والآثار\" ٨/ ٣٨ (١١٠٤٠): هو كما قال الشافعي؛ فالأخبار دالة على أن ابن عمر لم يسمع في ذلك من النبي - ﷺ - شيئًا، ثم قد يجوز أن يقول هذا عهد نبينا - ﷺ - إلينا، وهو يريد إلى أصحابه بعدما ثبت له ذلك عن النبي - ﷺ - في حديث أبي سعيد الخدري وغيره.\n(^٣) روى ابن عدي في \"الكامل\" ٧/ ٢٤٠ في ترجمة لوذان بن سليمان (١٦٢٠) من طريقه عن هشام بن عروة عن نافع عن ابن عمر أن رسول الله - ﷺ - نهى عن المزابنة، والمزابنة أن يباع تمر حائط نخل في رءوسها بتمر كيلًا … وفيه: وأن يباع تمر كرم بزبيب كيلًا … الحديث. فهذا لفظه.\nوروى أيضًا ٨/ ١٤٩ في ترجمة معاوية بن عطاء بن رجاء (١٨٨٩) من طريقه عن سفيان الثوري: ثنا منصور عن زر، عن عمر بن الخطاب قال: سمعت النبي - ﷺ - ينهي عن الصرف ويقول: \"الذهب بالذهب … \" وفيه: \"والزبيب بالزبيب … \" الحديث. باللفظ الذي ذكره المصنف، لكنه عن عمر، لا عن ابنه. والله أعلم.","vol":"14","page":329},{"text":"معاوية من وجوه أنَّه كان لا يرى الربا في بيع العين بالتبر ولا بالمصوغ، وكان يُجيز في ذلك التفاضل، ويذهب إلى أنَّ الربا لا يكون التفاضل إلَّا في التبر بالتبر، والمصوغ بالمصوغ، وفي العين بالعين (^١).\nوالسُّنة المجمع عليها بنقل الآحاد والكافة خلاف ما كان يذهب إليه معاوية، وقام الإجماع على تحريم الربا في الأعيان الستة المنصوص عليها: الذهب، والفضة، والبرُ، والشعير، والتمر، والملح (^٢).\nواختلفوا فيما سواها، فعند أهل الظاهر وقبلهم مسروق وطاوس والشعبي وقتادة، وعثمان البتي فيما ذكره المازري (^٣) إلى أنَّه يتوقف التحريم عليها، وأباه سائر العلماء وقالوا: بل يتعدى إلى ما في معناها.\nفأمَّا الذهب والفضة ففي علتها قولان: أحدهما: أنَّ العلة كونهما قيم الأشياء غالبًا، قاله الشافعي (^٤).\nثانيهما: أنَّ العلة الوزن في جنس واحد فألحق بها كل موزون، قاله أبو حنيفة.\nوأمَّا الأربعة الباقية ففيها تسع مذاهب غير مذهب أهل الظاهر:\nأحدها: أنها الانتفاع، تعدى إلى كل ما ينتفع به، قاله أبو بكر بن كيسان الأصم، فيما حكاه القاضي الحسين.\nثانيهما: أنها الجنسية، قاله ابن سيرين والأودي من أصحابنا، فحرم كل شيء بيع بجنسه، كالتراب بالتراب متفاضلًا، والثوب بالثوبين، والشاة بالشاتين.\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٤/ ٤٩٨.\n(^٢) انظر: \"مراتب الإجماع\" لابن حزم ص ١٥١.\n(^٣) \"المعلم بفوائد مسلم\" ١/ ٥٠٤.\n(^٤) انظر: \"البيان\" ٥/ ١٦٣.","vol":"14","page":330},{"text":"ثالثها: أنها المنفعة في الجنس، قاله الحسن البصري، فيجوز عنده بيع ثوب قيمته ديناو بثويين قيمتهما دينار، لا بثوب قيمته ديناران.\nرابعها: أنها تفاوت المنفعة في الجنس، قاله سعيد بن جبير، فيحرم التفاضل في الحنطة بالشعير؛ لتفاوت منافعهما، وكذلك الباقلاء بالحمص، والدخن بالذرة.\nخامسها: أنها كونه جنسًا تجب فيه الزكاة، قاله ربيعة، فحرم الربا في جنس تجب فيه الزكاة من المواشي والزروع وغيرهما، ونفاه عما لا زكاة فيه.\nسادسها: أنها الاقتيات والادخار، وهو مذهب مالك، ونفاه عما ليس بقوت كالفواكه، وعما هو قوت لا يدخر كاللحم.\nسابعها: أنها كونه مكيل جنس أو الوزن مع جنسين، وهو مذهب\nأبي حنيفة، فحرم الربا في كل مكيل وإن لم يؤكل كالحمص والنورة والأشنان، ونفاه عما لا يُكال ولا يُوزن وإن كان ماكولًا كالسفرجل\nوالرمان.\nثامنها: أنَّ العلة الطعم فقط، سواء كان مكيلًا أو موزونًا أم لا، وهو مذهبنا، وإليه ذهب أحمد وابن المنذر.\nتاسعها: أنها المطعوم الذي يكال أو يوزن، وهو مذهب سعيد بن المسيب، وقول قديم للشافعي.\nونفوه عما لا يؤكل ولا يُشرب، أو يؤكل ولا يوزن كالسفرجل والبطيخ.\nومحل بسط أدلة المذاهب كتب الخلاف والفروع، واتفقوا على أنَّ من شرط الصرف أنْ يكون ناجزًا، واختلفوا في حده، فقال أبو حنيفة","vol":"14","page":331},{"text":"والشافعي: ما لم يفترقا. وقال مالك: إن تأخر القبض في المجلس بطل الصرف وإن لم يفترقا.\nوهذِه متعلقات به: فإنَّ البخاري فرق أبوابه.\nالأولى: سيأتي في باب بيع الشعير بالشعير: فتراوضنا. يعني: زدت أنا ونقص هو.\nوفيه: اصطرف مني (^١)، افتعل من الصرف، والأصل اصترف بالتاء، والذهب ربما أنث لغة حجازية، القطعة منه ذهبة، والجمع: أذهاب وذهوب، قاله كله في \"المنتهى\". وقال الأزهري (^٢): لا يجوز تأنيثه إلاَّ أن يجعل جمعًا لذهبة. وعن صاحب \"العين\": الذهب: التبر، والقطعة منه ذهبة تُذكر وتؤنث (^٣).\nوعن ابن الأنباري: الذهب أنثى، وربما ذكر. وعن الفراء: وجمعه ذهبان.\nثانيها: أسلفنا في باب: ما يذكر في بيع الطعام والحكرة، الكلام على \"هاء وهاء\". وقال صاحب \"العين\": هو حرف مستعمل في المناولة، تقول: هاء وهاك، وإذا لم تجئ بالكاف مددت، فكانت المدة في هاء خلفًا من كاف المخاطبة (^٤).\nوعن الفراء: أهل نجد يقولون: ها يا رجل، وأهل نجد بنصبها كقول أهل الحجاز، وبعضهم يجعل مكان الهمزة كافًا. وفي \"المنتهى\": هاء بالهمز والسكون. وفي \"الجامع\": فيه لغات: بألف ساكنة وهمزة\n_________\n(^١) سيأتي برقم (٢١٧٤).\n(^٢) \"تهذيب اللغة\" ٢/ ١٢٩٧ (ذهب).\n(^٣) \"العين\" ٤/ ٤٠ - ٤١.\n(^٤) \"العين\" ٤/ ١٠٢.","vol":"14","page":332},{"text":"مفتوحة، وهو اسم للفعل، ولغة أخرى: ها يا رجل، فتحذف التاء للجزم، ومنهم من يجعله بمنزلة الصوت، فيقول: ها يا رجل. وذكر السيرافي فيها سبع لغات.\nثالثها: قوله: (سواء بسواء) (^١). قال ابن التين: ضبط في غير أمًّ بالقصر، وهو في اللغة ممدود مفتوح السين: أي المماثلة في المقادير.\nوقوله هناك في باب بيع الفضة بالفضة: \"ولا تشفُّوا بعضها على بعض\" (^٢). الشف: النقصان والزيادة، شفَّ يشفُّ شفُّا: زاد، وأشف يشف: إذا نقص، والاسم منه الشَّف والشِّف.\nقال ابن التين: أراد في الحديث: لا تزيدوا بعضها على بعض ولا تنقصوا، وكأن الزيادة أولى إلَّا أنَّه عداه بعلى، و(على) مختصة بالزيادة، و(عن) مختصة بالنقصان، ولا يصح حمله على النقص مع (على) إلا على مذهب من يجيز بدل الحروف بعضها من بعض، فيجعل (على) موضع (عن) وفيه بعد.\nرابعها: الربا يقع في التبايع إمَّا بالزيادة أو بالنسيئة، فالزيادة لا تكون إلَّا في الجنس الواحد كالذهب بالذهب مثلًا، بخلاف النسيئة فإنها قد تكون فيه وفي الجنسين كالذهب بالورق وعكسه نسيئة، وهذان\nالأمران حرام عند الشافعي، وبه قال عامة الصحابة والتابعين ومن بعدهم.\nوقال أبو حنيفة كذلك في النقدين، وقال الذي عداهما: يجوز التفرق قبل القبض، فأجاز فيها النسيئة.\n_________\n(^١) في الرواية الاتية برقم (٢١٧٥).\n(^٢) سيأتي برقم (٢١٧٧).","vol":"14","page":333},{"text":"وذهب جماعة من الصحابة إلى أنَّ الربا إنما هو في النسيئة خاصة، فأمَّا في التفاضل فجائز إذا كان يدًا بيدٍ، حكي ذلك عن ابن عباس وزيد بن أرقم وأسامة بن زيد وعبد الله بن الأثير والبراء بن عازب، واختلف عن ابن عباس؛ ففي مسلم أنَّ أبا سعيد قال له: أرأيت هذا الذي تقول أشيء سمعته من رسول الله - ﷺ -، أو شيء وجدته في كتاب الله؟ فقال: لا ولأنتم أعلم برسول الله - ﷺ - مني، ولكن أخبرني أسامة بن زيد أنَّ رسول الله - ﷺ - قال: \"إنَّ الربا في النسيئة\" (^١).\nوسيأتي في البخاري أيضًا (^٢).\nوفي رواية الأثرم عنه أنه قال: ما أنا بأقدمكم صحبة ولا أعلمكم لكتاب الله، ولكني سمعت زيد بن أرقم والبراء بن عازب يقولان: سمعنا رسول الله - ﷺ - يقول: \"لا يصلح بيع الذهب والفضة إلَّا يدًا بيدٍ\"، فقال أبو سعيد: إنما سمعته يقول: \"مثلًا بمثل فمن زاد فهو ربا\".\nوعند الترمذي (^٣) وابن المنذر والأثرم: أنه رجع إلى قول الجماعة.\nقال ابن التين: ورواية ابن عباس عن أسامة إنْ كانت محفوظة، فيحتمل أنْ يكون سمع بعض الحديث فحكى ما سمع، وذلك أن يكون - ﵇ - سُئل عن الذهب بالفضة، أو الشعير بالتمر فقال: \"إنما الربا في النسيئة\".\nورد الخطابي قول من زعم النسخ؛ لأنَّه لم يكن مشروعًا قط حتى نسخ، وهذا مما غلط فيه كثير من العلماء، يضعون التحريم موضع النسخ\n_________\n(^١) مسلم (١٥٩٦) كتاب: المساقاة، باب: بيع الطعام مثلًا بمثل.\n(^٢) سيأتي برقم (٢١٧٨ - ٢١٧٩) باب: بيع الدينار بالدينار نساء.\n(^٣) الترمذي بعد حديث (١٢٤١) كتاب: البيوع، باب: ما جاء في الصرف.","vol":"14","page":334},{"text":"لمن يقول: شرب الخمر منسوخ ولم يكن شربه مشروعًا قط، وإنما كانوا يشربونها على عادتهم المتقدمة قبل الحظر (^١).\nولابن حزم من طريق حيان بن عبيد الله، عن أبي مجلز: قال عبد الله لأبي سعيد: جزاك الله خيرًا ذكرتني أمرًا قد كنت أنسيته، فأنا أستغفر الله وأتوب إليه، فكان ينهى عنه بعد ذللك (^٢).\nورواه الطبري بلفظ: فلقيه أبو سعيد فقال: يا ابن عباس ألا تتقي الله حتى متى تؤكل الناس الربا!؟ ثم ساق الحديث \"يدًا بيد، مثلًا بمثل، فما زاد فهو ربا\".\nقال ابن حزم: حيان عن أبي مجلز لا حجة فيه؛ لأنه منقطع لم يسمعه من أبي سعيد ولا من ابن عباس، قال: وقد روي رجوعه، سليمان بن علي الربعي وهو مجهول لا يدرى من هو، عن أبي الجوزاء، وروى عنه أيضًا أبو الصهباء أنه كرهه، وروى عنه طاوس ما يدل على (التوقف) (^٣)، وروى عنه الثقة المختص به خلاف هذا، ثم روى بإسناده إلى سعيد بن جبير عنه أنَّه قال: ما كان الربا قط (هاك وهاك) (^٤)، وحلف سعيد بن جبير بالله ما رجع عنه عبد الله حتى مات (^٥)\nوفي حديث سعيد عن أبي صالح قال: صحبت ابن عباس حتى مات، فوالله ما رجع عن الصرف. وعن سعيد بن جبير: سألت ابن\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٠٦٨.\n(^٢) \"المحلى\" ٨/ ٤٧٩.\n(^٣) في الأصل: (الثقة) والصواب المثبت إن شاء الله.\n(^٤) في \"المحلى\" ٨/ ٤٨٣: في هاء وهات.\n(^٥) \"المحلى\" ٨/ ٤٨٢ - ٤٨٣.","vol":"14","page":335},{"text":"عباس قبل موته بعشرين ليلة عن الصرف، فكان يأمر به ولم ير به بأسًا (^١).\nقال ابن حزم: وفي حديث أبي مجلز عن ابن عباس الذي أسلفناه (وكذلك ما يُكال ويوزن) هذِه اللفظة مدرجة من كلام أبي سعيد ثم أوضحه؛ لأنه لما تم كلام رسول الله - ﷺ - قال أبو مجلز: وكذا ما يُكال، مفصولًا عن الحديث الأول (^٢). وروى الأثرم في البيوع عن الحسن البصري: لو لم يرجع عنه لما التفت إليه.\nفائدة: ذكر محمد بن أسلم قاضي سمرقند في كتاب \"الربا\": أنَّ من الاحتيال الذي الربا إذا قال: اشتر هذا حتى أشتريه منك، وأسند عن ابن عمر كراهته، وعن إبراهيم أيضًا.\nوسماه الحسن: المواضعة وكرهه، وكذا طاوس. قال محمد بن أسلم: ولقد كره الحسن وابن سيرين أنْ يشتري الرجل التجارة ويحملها إلى منزله، فيضعها في بيته يبتغي بها من يشتريها بالنسيئة.\n_________\n(^١) بمعناه رواه عبد الرزاق في \"المصنف\" ٨/ ١١٨ (١٤٥٤٩) وفيه: بستة وثلاثين ليلة.\n(^٢) \"المحلى\" ٨/ ٤٨٣.","vol":"14","page":336},{"text":"<span data-type='title' id=toc-1573>٥٦ - باب مَنْ رَأَى إِذَا اشْتَرَى طَعَامًا جِزَافًا أَنْ لَا يَبِيعَهُ حَتَّى يُئْوِيَهُ إِلَى رَحْلِهِ، وَالأَدَبِ فِي ذَلِكَ</span>\n٢١٣٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ ابْنَ عُمَرَ ﵄: قَالَ: لَقَدْ رَأَيْتُ النَّاسَ فِي عَهْدِ رَسُولِ اللهِ - ﷺيَبْتَاعُونَ جِزَافًا -يَعْنِي: الطَّعَامَ- يُضْرَبُونَ أَنْ يَبِيعُوهُ فِي مَكَانِهِمْ حَتَّى يُؤْوُوهُ إِلَى رِحَالِهِمْ. [انظر: ٢١٢٣ - مسلم: ١٥٢٧ - فتح: ٤/ ٣٥٠]\nذكر فيه حديث ابن عمر: رَأَيْتُ النَّاسَ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - يَبْتَاعُونَ جِزَافًا -يَعْنِي: الطَّعَامَ- يُضْرَبُونَ أَنْ يَبِيعُوهُ فِي مَكَانِهِمْ حَتَّى يُئْوُوهُ إِلَى رِحَالِهِمْ.\nهذا الحديث سلف في باب: ما يذكر في بيع الطعام والحكرة، مع الكلام عليه (^١).\n_________\n(^١) سلف برقم (٢١٣٣).","vol":"14","page":337},{"text":"<span data-type='title' id=toc-1574>٥٧ - باب إِذَا اشْتَرَى مَتَاعًا أَوْ دَابَّةً فَوَضَعَهُ عِنْدَ البَائِعِ، أَوْ مَاتَ قَبْلَ أَنْ يُقْبَضَ</span>\nوَقَالَ ابْنُ عُمَرَ: مَا أَدْرَكَتِ الصَّفْقَةُ حَيًّا مَجْمُوعًا فَهُوَ مِنَ المُبْتَاعِ.\n\n٢١٣٨ - حَدَّثَنَا فَرْوَةُ بْنُ أَبِي المَغْرَاءِ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: لَقَلَّ يَوْمٌ كَانَ يَأْتِي عَلَى النَّبِيِّ - ﷺ - إِلَّا يَأْتِي فِيهِ بَيْتَ أَبِي بَكْرٍ أَحَدَ طَرَفَيِ النَّهَارِ، فَلَمَّا أُذِنَ لَهُ فِي الخُرُوجِ إِلَى المَدِينَةِ لَمْ يَرُعْنَا إِلَّا وَقَدْ أَتَانَا ظُهْرًا، فَخُبِّرَ بِهِ أَبُو بَكْرٍ فَقَالَ: مَا جَاءَنَا النَّبِيُّ - ﷺ - فِي هَذِهِ السَّاعَةِ إِلَّا لأَمْرٍ حَدَثَ. فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لأَبِي بَكْرٍ: \"أَخْرِجْ مَنْ عِنْدَكَ\". قَالَ: يَا رَسُولَ اللهِ، إِنَّمَا هُمَا ابْنَتَايَ. يَعْنِي: عَائِشَةَ وَأَسْمَاءَ. قَالَ: \"أَشَعَرْتَ أَنَّهُ قَدْ أُذِنَ لِي فِي الخُرُوجِ؟ \". قَالَ: الصُّحْبَةَ يَا رَسُولَ اللهِ. قَالَ: \"الصُّحْبَةَ\". قَالَ: يَا رَسُولَ اللهِ، إِنَّ عِنْدِي نَاقَتَيْنِ أَعْدَدْتُهُمَا لِلْخُرُوجِ، فَخُذْ إِحْدَاهُمَا. قَالَ: \"قَدْ أَخَذْتُهَا بِالثَّمَنِ\". [انظر: ٤٧٦ - فتح: ٤/ ٣٥١].\nثم ساق حديث عائشة: لَقَلَّ يَوْمٌ كَانَ يَأْتِي عَلَى رسول الله - ﷺ - إِلَّا يَأتِي فِيهِ بَيْتَ أَبِي بَكْرٍ أَحَدَ طَرَفَيِ النَّهَارِ، فَلَمَّا أُذِنَ لَهُ فِي الخُرُوجِ .. الحديث.\nوفي آخره إِنَّ عِنْدِي نَاقَتَيْنِ أَعْدَدْتُهُمَا لِلْخُرُوجِ، فَخُذْ إِحْدَاهُمَا. قَالَ: \"قَدْ أَخَذْتُهَا بِالثَّمَنِ\".\nوشيخ البخاري فيه فروة بن أبي المغراء، معدي كرب الكوفي، وروى الترمذي عن رجل عنه مات سنة خمس وعشرين ومائتين (^١).\n_________\n(^١) انظر ترجمته في \"تهذيب الكمال\" ٢٣/ ١٧٨ (٤٧٢١).","vol":"14","page":338},{"text":"وأثر ابن عمر سلف (^١)، وصححه ابن حزم (^٢)، ولا مخالف كما قال ابن المنذر، فهو كالإجماع.\nوحديث عائشة سلف في الصلاة مطولًا (^٣).\nوقد اختلف العلماء في هلاك المبيع قبل أنْ يقبض، فذهب أبو حنيفة والشافعي أنَّه من ضمان البائع. وقال أحمد وإسحاق وأبو ثور: من ضمان المشتري.\nوفرَّق مالك بين الثياب والحيوان، فقال: ما كان من الثياب والطعام، وما يغاب عليه فهو من ضمان البائع.\nقال ابن القاسم: لأنَّه لا يعرف هلاكه ولا بينة عليه، ويتهم أن يكون ندم فيه فغيبه، وأمَّا الدواب والحيوان والعقار فمن المشتري.\nوبالأول قال سعيد بن المسيب وربيعة والليث فيمن باع عبدًا واحتبسه بالثمن وهلك في يده قبل أنْ يأتي المشتري بالثمن، وأخذ به ابن وهب، وكان مالك قد أخذ به أيضًا.\n_________\n(^١) عني المصنف -﵀- بقوله: سلف، أنه سلف ذكره وقد سلف ذكر هذا الأثر في شرح حديثي (٢١١٥ - ٢١١٦) باب: إذا اشترى شيئًا فوهب …\nولم يعن أنه سلف في \"صحيح البخاري\" فلينتبه لذلك.\nوأقول: الأثر وصله الطحاوي في \"شرح معاني الآثار\" ٤/ ١٦، والدارقطني ٣/ ٥٣ - ٥٤، والحافظ في \"التغليق\" ٣/ ٢٤٢ - ٢٤٣ من طريق الزهري عن حمزة بن عبد الله بن عمر عن أبيه عبد الله بن عمر، به.\n(^٢) \"المحلى\" ٨/ ٣٨٣.\nوقال في ٨/ ٣٦٤ - ٣٦٥: قول ابن عمر الثابت عنه، وذكره.\nوقال الحافظ في \"التغليق\" ٣/ ٢٤٣: موقوف صحيح الإسناد. وصححه أيضًا العلامة الألباني في \"الإرواء\" (١٣٢٥).\n(^٣) سلف برقم (٤٧٦) باب: المسجد يكون في الطريق من غير ضرر بالناس.","vol":"14","page":339},{"text":"وقال سليمان بن يسار: هو من المشتري، سواء حبسه البائع ومنعه من الثمن أم لا. ورجع إليه مالك.\nاحتج الأولون بفساد بيع الصرف قبل القبض، فدل أنه من ضمان البائع، ولا خلاف أنَّ من اشترى طعامًا مكايلة فهلك قبل القبض في يد البائع أنه من البائع، فكذا ما سواه قياسًا، والشارع قد نهى عن بيع ما لم يقبض؛ لأنه لم يضمن. وفرَّق غيرهم بين الصرف وبين ما نحن فيه بانتفاء حق التوفية هنا.\nقيل: وإنما نهى عن بيع ما لم يقبض إذا لم يضمن بدليل إتلاف المشتري، فإنه قبض.\nووجه استدلال البخاري بحديث عائشة هنا أنَّ قوله - ﵇ -: \"قد أخذتها\" في الناقة لم يكن أخذًا باليد، ولا بحيازة شخصها، وإنما كان التزامه؛ لأنه باعها بالثمن وإخراجها من ملك أبي بكر؛ لأنَّ قوله: \"قد أخذتها\" يوجب أخذًا صحيحًا وإخراجًا للناقة من ذمة الصديق إليه بالثمن الذي يكون عوضًا عنها، فهل يكون الضياع أو التصرف بالبيع قبل القبض إلَّا لصاحب الذمة الضامنة لها؟\nوفيه من الفقه: إخفاء السر في أمر الله -﷿- إذا خشي من أهل العصر.\nوفيه: أنَّ الصديق أوثق الناس عند رسول الله - ﷺ -، وأنه من أمنِّ الناس عليه في صحبته وماله؛ لأنه لم يرغب بنفسه عنه في حضر ولا سفر ولا استأثر بماله دونه.\nألا ترى أنه أعطاه إحدى ناقتيه بلا ثمن فأبى إلَّا به، وسره حتى تكون الهجرة خالصة لله.\nوفي استعداد الصديق الناقتين دلالة على أنه أفهم الناس لأمر الدين، لأنه أعدهما قبل أن ينزل الإذن بالهجرة، لأنه قبل ذلك رجا أنه لا بد أن","vol":"14","page":340},{"text":"يؤذن له، كما أخرجه البيهقي في \"دلائله\" (^١) وغيره- فأعدَّ ذلك.\nوفيه: أنَّ الافتراق الذي يتم به البيع في قوله: \"البيعان بالخيار ما لم يفترقا\" (^٢) إنما يكون بالكلام عند من يراه لا بالأبدان، لقوله - ﵇ - لأبي بكر: \"قد أخذتها بالثمن\" قبل أن يفترقا، وتم البيع بينهما، وسيأتي بعض معانيه في باب: التقنع، من اللباس إنْ شاء الله (^٣).\nوبهذا الحديث أخذ مالك وأحمد وأبو حنيفة أنَّ بيع العين الغائبة على الصفة جائز، ومنعه الشافعي في أظهر قوليه، وجائز عند مالك أنْ يبيع على أن المشتري بالخيار إذا رأى، وأنكره البغداديون من أصحابه.\nقال ابن التين: اختلف قول مالك في ضمان ما اشتري على الصفة وهو غائب، فقال مرة: هو من البائع، وبه أخذ ابن القاسم. وقال مرة: من المشتري، وبه أخذ أشهب.\nوعند أبي حنيفة أنَّ البيع جائز، وإن لم يشترط المشتري الخيار، ويجب له الخيار حكمًا، ويستدل بهذا الحديث، وأنه - ﵇ - أخذها بالثمن، ولم يذكر شرط خيار رؤية، ودليل البغداديين: أنه عقد عَري عن الصفة فكان فاسدًا كالسلم إذا عري عنها.\nوفي \"تاريخ دمشق\" وغيره: أنَّ الصديق لمَّا قدَّم الناقة إلى رسول الله - ﷺ - ليركبها، قال: \"لا أركب ناقة ليست لي\" قال: هي لك، قال: \"بالثمن\" (^٤).\n_________\n(^١) \"دلائل النبوة\" ٢/ ٤٧١ - ٤٧٥.\n(^٢) سلف برقم (٢٠٧٩) باب: إذا بين البيعان ولم يكتما ونصحا.\n(^٣) انظر شرح الحديث الآتي برقم (٥٨٠٧) كتاب: اللباس، باب: التقنع.\n(^٤) \"تاريخ دمشق\" ٣٠/ ٧٧ - ٧٨.","vol":"14","page":341},{"text":"فيستدل أنَّه رآها عند العقد، لا كما استدل به من صحة بيع الغائب عند الوصف.\nوقوله: (أعددتهما للخروج)، كذا هو بخط الدمياطي، وفي \"الحاشية\": عددتهما، وادعى ابن التين: أنه وقع في البخاري عددتهما، ثم قال: وصوابه: أعددتهما، لأنه رباعي وأمَّا عددت، فمن العدد، وليس هذا موضعه.\nوقوله: (لم يرعنا): أي: لم يفزعنا.\nوقوله: \"أخرج من عندك\" كذا هو بلفظ \"من\" وادعى ابن التين أنَّه وقع بلفظ \"ما\" ثم قال: وصوابه \"من\" ولا حاجة إلى ذلك.","vol":"14","page":342},{"text":"<span data-type='title' id=toc-1575>٥٨ - باب لَا يَبِيعُ عَلَى بَيْعِ أَخِيهِ، وَلَا يَسُومُ عَلَى سَوْمِ أَخِيهِ، حَتَّى يَأْذَنَ لَهُ أَوْ يَتْرُكَ</span>\n٢١٣٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَبِيعُ بَعْضُكُمْ عَلَى بَيْعِ أَخِيهِ\". [٢١٦٥، ٥١٤٢ - مسلم: ١٤١٢ - فتح: ٤/ ٣٥٢]\n\n٢١٤٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ، وَلَا تَنَاجَشُوا، وَلَا يَبِيعُ الرَّجُلُ عَلَى بَيْعِ أَخِيهِ، وَلَا يَخْطُبُ عَلَى خِطْبَةِ أَخِيهِ، وَلَا تَسْأَلُ المَرْأَةُ طَلَاقَ أُخْتِهَا لِتَكْفَأَ مَا فِي إِنَائِهَا. [٢١٤٨، ٢١٥٠، ٢١٥١، ٢١٦٠، ٢١٦٢، ٢٧٢٣، ٢٧٢٧، ٥١٤٤، ٥١٥٢، ٦٦٠١ - مسلم: ١٤١٣، ١٥١٥، ١٥٢٠ - مسلم: ٤/ ٣٥٣]\nوذكر فيه حديث ابن عمر أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَبِيعُ بَعْضُكُمْ عَلَى بَيْعِ أَخِيهِ\".\nوحديث أبي هريرة: نَهَى رَسُولُ اللهِ - ﷺ - أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ، وَلَا تَنَاجَشُوا، وَلَا يَبِيعُ الرُّجُلُ عَلَى بَيْع أَخِيهِ، وَلَا يَخْطُبُ عَلَى خِطْبَةِ\nأَخِيهِ، وَلَا تَسْأَلُ المَرْأَة طَلَاقَ أخْتِهَا لَتَكْفَأَ مَا فِي إِنَائِهَا.\nهذان الحديثان أخرجهما مسلم أيضًا (^١). وحديث ابن عمر يأتي أيضًا في باب: النهي عن تلقي الركبان (^٢).\nوفيه: النهي عن بيع بعض على بيع بعض، ولا يخطب الرجل على خطبة أخيه حتى يترك الخاطب قبله، أو يأذن له الخاطب.\n_________\n(^١) رواهما مسلم (١٤١٢، ١٤١٣) كتاب: النكاح، باب: تحريم الخطبة على خطبة أخيه.\n(^٢) سيأتي قريبًا برقم (٢١٦٥).","vol":"14","page":343},{"text":"قال صاحب \"المطالع\": يأتي كثير من الأحاديث على لفظ الخبر، وقد يأتي بلفظ النهي، وكلاهما صحيح.\nوقال ابن الأثير: كثير من روايات الحديث \"لا يبيع\" بإثبات الياء، والفعل غير مجزوم، وذلك لحن وإنْ صحت الرواية فتكون لا نافية، وقد أعطاها معنى النهي، لأنه إذا نفي أنْ يوجد هذا البيع، فكأنه قد استمر عدمه، والمراد من النهي عن الفعل: إنما هو طلب إعدامه أو استبقاء عدمه، فكان النفي الوارد من الواجب عندهم يفيد ما يراد من النهي (^١)، ولما قرر ابن حزم حرمة ذلك -أعني: البيع على البيع، والسوم على السوم، وأنَّ الذمي كالمسلم فيه، وأنَّه إنْ فعل فالبيع مفسوخ- قال: هذا خبر معناه الأمر، لأنه لو كان معناه الخبر لكان خلفًا لوجود خلافه، والخلاف مقطوع ببعده عن الشارع (^٢).\nوقال النووي: في جميع النسخ: \"ولا يسوم\" بالواو يعني في مسلم، وكذا \"لا يخطب\" مرفوع وكلاهما لفظه لفظ الخبر، والمراد به النهي، وهو أبلغ في النهي، لأنَّ خبر الشارع لا يتصور وقوع خلافه، والنهي قد يقع خلافه، فكان المعنى عاملوا هذا النهي معاملة الخبر المتمم (^٣).\nفإن قلت: ترجم على السوم، ولم يذكره.\nقلت: كأن البيع هنا السوم، وبه صرح مالك في \"الموطأ\" (^٤).\nوقال أبو عبيد: قال أبو عبيدة وأبو زيد وغيرهما: البيع هنا الشراء والنهي وقع عليه لا على البائع؛ لأنَّ العرب تقول: بعت الشيء بمعنى\n_________\n(^١) \"شرح مسند الشافعي\" ٤/ ٦٠ - ٦١.\n(^٢) \"المحلى\" ٨/ ٤٤٧ - ٤٤٨ بتصرف.\n(^٣) \"مسلم بشرح النووي\" ٩/ ١٩٢.\n(^٤) \"الموطأ\" ص ٤٢٤ - ٤٢٥.","vol":"14","page":344},{"text":"اشتريته. قال أبو عبيد: وليس للحديث عندي وجه غيره، كما أنَّ الخاطب هو الطالب (^١).\nفإنْ قلت: ترجم حتى يأذن له أو يترك، ولم يذكره.\nقلت: ذكره في الباب المذكور في الخطبة على الخطبة، فكأنه أشار إليه من باب لا فارق.\nوحقيقة البيع على البيع: أنْ يأمر المشتري بالفسخ، ليبيعه مثله في مجلس خيار المجلس والشرط، والمعنى في تحريمه، أنَّه يوغر الصدور، ويورث الشحناء، ولهذا لو أذن له في ذلك ارتفع التحريم على الأصح.\nوفي معناه: الشراء على الشراء قبل لزومه بأن يأمر البائع بالفسخ ليشتريه، وسيأتي في البخاري في الشروط، بلفظ: \"لا يزيدن على بيع أخيه\" (^٢)، وأخرجه مسلم بلفظ \"لا يزيد الرجل على بيع أخيه\" (^٣)، وأما السوم على سوم غيره، فهو أن يأتي الرجل قد أنعم لغيره في بيع سلعته بثمن، فيزيده ليبيع منه، أو يأتي إلى المشتري فيعرض عليه مثلها أو أجود منها بانقص من ذلك.\nوفي كلام الشيخ أبي حامد أن هذا سوم، والأول استيام، والمعنى في حرمته ما فيه من الإيذاء والقطيعة والعداوة، وسواء كان ذلك الغير مسلمًا أو كافرًا (^٤).\n_________\n(^١) \"غريب الحديث\" ١/ ٢١٠.\n(^٢) سيأتي برقم (٢٧٢٣) باب: ما لا يجوز في الشروط في النكاح.\n(^٣) مسلم (١٤١٣) كتاب النكاح، باب تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك.\n(^٤) ورد بهامش الأصل ما نصه: وبه صرح ابن حزم الظاهري.","vol":"14","page":345},{"text":"وفي الكافر وجه لابن حربويه (^١)، وهو قول الأوزاعي. قال ابن التين: وأجمع العلماء أن حكم الذمي كالمسلم في ذلك إلا الأوزاعي فإنه أجازه.\nقلت: والظاهر جريانه في البيع على بيعه أيضًا.\nولفظ (الأخ) في الحديث خرج مخرج الغالب. وقام الإجماع على كراهة سوم الذمي على مثله، نقله ابن بطال (^٢)، والشافعي في \"رسالته\" توقف في صحة هذا النهي (^٣)، فقال البيهقي عقبه: هو ثابت من أوجه، وإنما يحرم ذلك بعد استقرار الثمن، وأما ما يطاف به فيمن يزيد فطلبه طالب فلغيره الزيادة (^٤)؛ لأنه - ﵇ - باع قدحًا وحلسًا فيمن يزيد، رواه أصحاب السنن الأربعة من حديث أنس، وحسنه الترمذي (^٥).\n_________\n(^١) هو القاضي العلامة، المحدث المثبت، قاضي القضاة، أبو عبيد، علي بن الحسين بن حرب بن عيسى البغدادي، قال ابن زولاق: كان عالمًا بالاختلاف والمعاني والقياس عارفًا بعلم القرآن والحديث فصيحًا عاقلًا عفيفًا، قوالًا بالحق سمحًا متعصبًا.\nقال الخطيب: توفي ابن حربويه في صفر سنة تسع عشرة وثلاثمائة.\nانظر تمام ترجمته في: \"تاريخ بغداد\" ١١/ ٣٩٥، \"المنتظم\" ٦/ ٢٣٨، \"تاريخ الإسلام\" ٢٣/ ٥٨٦ (٤٢٦)، \"سير أعلام النبلاء\" ١٤/ ٥٣٦ (٣٠٩)، \"شذرات الذهب\" ٢/ ٢٨١.\n(^٢) \"شرح ابن بطال\" ٦/ ٢٦٨.\n(^٣) \"الرساله\" ص ٣١٢.\n(^٤) \"السنن الكبرى\" ٥/ ٣٤٥.\n(^٥) أبو داود (١٦٤١)، الترمذي (١٢١٨)، النسائي ٧/ ٢٥٩، ابن ماجه (٢١٩٨) من طريق الأخضر بن عجلان عن أبي بكر الحنفي، عن أنس بن مالك.\nوهو حديث ضعفه ابن القطان في \"بيان الوهم والإيهام\" ٥/ ٥٧ - ٥٨ (٢٢٩٧)، والحافظ الذهبي في \"الميزان\" ١/ ١٦٨، والألباني في \"الإرواء\" (٨٦٧، ١٢٨٩)، وفي \"ضعيف أبي داود\" (٢٩١). وانظر: \"البدر المنير\" ٦/ ٥١٤ - ٥١٦.","vol":"14","page":346},{"text":"فرع: إنما يحرم أيضًا إذا حصل التراضي صريحًا، فإن لم يصرح ولكن جرى ما يدل على التراضي كأشاور عليك، وكذا إذا سكت، فالأصح لا تحريم، وقال بعض المالكية: لا يحرم حتى يرضوا بالزوج ويسمى المهر، واستدل بقول فاطمة بنت قيس: خطبني أبو جهم، ومعاوية، فلم ينكر الشارع ذلك، بل خطبها لأسامة (^١).\nوقد يُقال: لعل الثاني لم يعلم بخطبة الأول، وأما الشارع فأشار بأسامة؛ لا أنه خطب ولم يعلم بأنها رضيت بواحد منهما ولو أخبرته لم يشر عليها. وقال القرطبي: اختلف أصحابنا في التراكن فقيل: هو مجرد الرضا بالزوج والميل إليه، وقيل: تسمية الصداق. قال: وهذا عند أصحابنا محمول على ما إذا كانا شكلين (^٢). وزعم الطبري أن النهي هنا منسوخ بخطبته - ﵇ - فاطمة لأسامة (^٣). ثم أعلم أنه قام الإجماع على تحريم ما أسلفناه كما تقرر، فلو خالف وعقد فهو عاصٍ، وينعقد البيع عندنا وعند أبي حنيفة وآخرين.\nوقال داود: لا ينعقد، وبه صرح ابن حزم منهم كما سلف، وعن مالك روايتان كالمذهبين. وقال جماعة من أصحابه: يفسخ قبل الدخول لا بعده، وجمهورهم على إباحة البيع والشراء فيمن يزيد،\nوبه قال الشافعي كما سلف، وكرهه بعض السلف.\nفصل:\nوأما بيع الحاضر للبادي فهو أن يقدم غريب بمتاع تعم الحاجة إليه ليبيعه بسعر يومه، فيقول البلدي له: اتركه عندي لأبيعه على التدريج بأغلى.\n_________\n(^١) رواه مسلم (١٤٨٠/ ٤٧) كتاب: الطلاق، باب: المطلقة ثلاثًا.\n(^٢) \"المفهم\" ٤/ ١٥٨.\n(^٣) رواه مسلم (١٤٨٠/ ٤٧) وقد تقدم.","vol":"14","page":347},{"text":"وفي مسلم من حديث جابر: \"دعوا الناس يرزق الله بعضهم من بعض\" (^١)، والمعنى فيه، التضييق على الناس، وأهل الحاضرة أفضل: لإقامتهم الجماعات وعلمهم.\nواختلف في أهل القرى هل هم مرادون بهذا الحديث؟ فقال مالك: إن كانوا يعرفون الأثمان فلا بأس به، وإن كانوا يشبهون البادية فلا يباع ولا يشار عليهم.\nواختلف هل يبيع مدني لمصري أو عكسه، فمنعه مالك واستخفه في \"العتبية\". واختلف إذا أنفذ البادي متاعه هل يبيعه الحضري؟ منعه ابن القاسم، وابن حبيب، وأجازه الأبهري. واختلف هل يشتري له؟ فأجازه في كتاب محمد و\"العتبية\" مالك، ومنعه ابن حبيب.\nفرع: لو وقع البيع، فقال ابن القاسم: يفسخ حضر البدوي أو بعث بالسلعة، ورواه ابن حبيب لمالك، وقاله أصبغ، في بيع المصري للمدني. وقال ابن عبد الحكم: لا يفسخ. ورواه سحنون عن ابن القاسم، وهو قول الشافعي محتجًّا بحديث: \"دعوا الناس يرزق الله بعضهم من بعض\" ولم يقع الفساد في ثمن ولا مثمن ولا في عقد البيع، فلا فسخ.\nفرع: فإن فعل وباع فهل يؤدب؟ قال ابن القاسم: نعم إن اعتاده.\nوقال ابن وهب: يزجر عالمًا كان أو جاهلًا، ولا يُؤدب.\nفصل:\nوالنجش: هو أن يزيد في الثمن لا لرغبة بل ليخدع غيره.\n_________\n(^١) مسلم (١٥٢٢) كتاب: البيوع، باب: تحريم بيع الحاضر للبادي.","vol":"14","page":348},{"text":"و(تناجشوا): تفاعلوا من النجش، وأصله الختل، يقال: نجش الرجل إذا اختال وخدع، وأنكر ذلك على قائله، وإنما هو الإثارة والإطراء. والأصح عندنا أنه لا خيار خلافًا لمالك وابن حبيب، ووفاقًا لأبي حنيفة. وعن مالك: له الخيار إذا علم، وهو عيب من العيوب كما في المصراة.\nوقال ابن حبيب: لا خيار إذا لم يكن للبائع مواطأة. وقال أهل الظاهر: البيع باطل مردود على بائعه إذا ثبت ذلك عليه. وكأن البخاري بوب على قولهم كما سيأتي (^١). وادعى ابن بطال أن قول مالك أعدلها وأولاها بالصواب (^٢).\nفرع: قال ابن القاسم في السائم والخاطب: لا يفسخ ويؤدب. وقال غيره: يفسخ.\nفصل:\nالخطبة على خطبة من صرح بإجابته حرام إلا بإذنه كما سلف، فإن لم يُجَبْ ولم يُرَدْ لا يحرم. وعند المالكية: إذا تراكنا أو سميا صداقًا أو اتفقا ولم يبق إلا العقد أقوال عندهم، وسيأتي إيضاحه في موضعه.\nفصل:\nقوله: \"لتكفأ ما في إنائها\" هذا مثل قوله: \"ولا تسأل المرأة طلاق أختها لتكفأ ما في إنائها\" إرادة ضررها فتصير بمنزلة من كفأ إناءها، أي: قلبه على وجهه.\nوقيل: هو أن يخطب الرجل المرأة وله امرأة فتشترط عليه طلاق\n_________\n(^١) بوب البخاري باب: النجش ومن قال: لا يجوز ذلك البيع. ويأتي بعد باب.\n(^٢) \"شرح ابن بطال\" ٦/ ٢٧١.","vol":"14","page":349},{"text":"الأولى لتنفرد به. وتكفأ بفتح التاء والفاء كذا في رواية أبي الحسن. قال ابن التين: وهو ما سمعناه، ووقع في بعض رواياته كسر الفاء، وثالثة بضم التاء. وذكر الهروي الحديث وقال: لتكتفيء: تفتعل من كفأت (القدر) (^١) إذا كببته لتفرغ ما فيها (^٢)، وهذا مثل إمالة الضرة حق صاحبتها من زوجها إلى نفسها. وقال الكسائي: كفئت الإناء: كببته، وكفأته وأكفأته: أملته، ومنه الحديث: كان إذا مشى تكفأ تكفؤًا (^٣).\nأي: تمايل إلى قدام كما تتكفأ السفينة في جريها. قال: والأصل فيه الهمزة تركت.\n_________\n(^١) ساقطة من الأصل.\n(^٢) \"غريب الحديث\" ١/ ٣٩٣.\n(^٣) بهذا اللفظ رواه الترمذي (٣٦٣٧)، وأحمد ١/ ٩٦ و١٢٧، والترمذي في \"الشمائل المحمدية\" (٥)، والحاكم ٢/ ٦٠٥ - ٦٠٦ من طريق عثمان بن مسلم بن هرمز عن نافع بن جبير بن مطعم عن علي - ﵁ - قال: لم يكن رسول الله - ﷺ - بالطويل ولا بالقصير … إذا مشى تكفأ تكفؤًا كأنما انحط من صبب لم أر قبله ولا بعده مثله.\nقال الترمذي: حديث حسن صحيح. وقال الحاكم: حديث صحيح الإسناد، ولم يخرجاه بهذِه الألفاظ.\nوقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٧٤٦): إسناده صحيح.\nوصححه الألباني في \"مختصر الشمائل\" (٤).\nوالحديث رواه مسلم (٢٣٣٠/ ٨٢) عن أنس بلفظ: إذا مشى تكفأ.","vol":"14","page":350},{"text":"<span data-type='title' id=toc-1576>٥٩ - باب بَيْعِ المُزَايَدَةِ</span>\nوَقَالَ عَطَاءٌ: أَدْرَكْتُ النَّاسَ لَا يَرَوْنَ بَأْسًا بِبَيْعِ المَغَانِمِ فِيمَنْ يَزِيدُ.\n\n٢١٤١ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الحُسَيْنُ المُكْتِبُ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄، أَنَّ رَجُلًا أَعْتَقَ غُلَامًا لَهُ عَنْ دُبُرٍ، فَاحْتَاجَ فَأَخَذَهُ النَّبِيُّ - ﷺ - فَقَالَ: \"مَنْ يَشْتَرِيهِ مِنِّي؟ \" فَاشْتَرَاهُ نُعَيْمُ بْنُ عَبْدِ اللهِ بِكَذَا وَكَذَا، فَدَفَعَهُ إِلَيْهِ. [٢٢٣٠، ٢٢٣١، ٢٤٠٣، ٢٤١٥، ٢٥٣٤، ٦٧١٦، ٦٩٤٧، ٧١٨٦ - مسلم: ٩٩٧ - فتح: ٤/ ٣٥٤]\nثم ذكر حديث جابر في بيع المدبر، وهو حديث أخرجه مسلم أيضًا (^١).\nوشيخ البخاري فيه بشر بن محمد المروزي (^٢) انفرد به عن الخمسة، مات سنة أربع وعشرين ومائتين. والحسين المكتب هو ابن ذكوان العوذي، مات سنة خمس وأربعين ومائة.\nوأثر عطاء روى ابن أبي شيبة بعضه عن وكيع، عن سفيان، عمن سمع مجاهدًا وعطاء قالا: لا بأس ببيع من يزيد (^٣). وعند البيهقي من حديث زيد بن أسلم: سمعت رجلًا تاجرًا -يقال له: شهر- يسأل عبد الله بن عمر عن بيع المزايدة، فقال: نهى رسول الله - ﷺ - أن يبيع أحدكم على بيع أخيه حتى يذر، إلا المغانم والمواريث (^٤).\n_________\n(^١) مسلم (٩٩٧) كتاب: الزكاة، باب: الابتداء في النفقة بالنفس ..\n(^٢) ورد بهامش الأصل: وثقة ابن حبان وقال: كان مرجئًا.\n(^٣) \"المصنف\" ٦/ ٤٦٩ (٣٢٩٦١).\n(^٤) \"السنن الكبرى\" ٥/ ٣٤٤.","vol":"14","page":351},{"text":"قال أحمد- فيما حكاه الخلال عنه: هذا حديث منكر (^١). وروى ابن أبي شيبة عن عمر أنه باع إبلًا من إبل الصدقة فيمن يزيد. وعن حماد: لا بأس ببيع من يزيد (^٢).\nوالمعُتِقُ في حديث جابر رجل من بني عذرة كما ثبت في مسلم (^٣).\nوفي رواية: يقال له أبو مذكور، وجاء أنه من الأنصار (^٤).\nويحتمل أن يكون عذريًا حليف الأنصار، والمعتَق: يعقوب (^٥)، والمشتري: نعيم، كما صرح به في الحديث، وهو ابن عبد الله النحام، أسلم قديمًا. والنحمة: السعلة. والثمن: ثمانمائة درهم كما ذكره البخاري في موضع آخر (^٦) ومسلم أيضًا (^٧)، وفي أبي داود بسبعمائة أو تسعمائة (^٨)، وفي النسائي: وكان محتاجًا وعليه دين فلما باعه قال: \"اقض دينك\" (^٩).\nوموضع الترجمة: \"من يشتريه مني\"؟، وفي النسائي تكراره (^١٠)، وقد سلف حكم ذلك في الباب قبله.\n_________\n(^١) لم أقف عليه.\n(^٢) \"المصنف\" ٦/ ٤٦٩ (٣٢٩٥٦ - ٣٢٩٥٧).\n(^٣) مسلم (٩٩٧).\n(^٤) السابق.\n(^٥) جاء مُسَمًّى هكذا عند أبي داود (٣٩٥٧)، والنسائي في \"المجتبى\" ٧/ ٣٠٤، وفي \"الكبرى\" ٤/ ٥٠ (٦٢٤٩)، وأحمد ٣/ ٣٠٥ و٣٦٩، والبيهقي ١٠/ ٣٠٨ - ٣٠٩.\n(^٦) سيأتي برقم (٦٧١٦) كتاب: كفارات الأيمان، باب: عتق المدبر وأم الولد.\n(^٧) مسلم (٩٩٧).\n(^٨) أبو داود (٣٩٥٥).\n(^٩) النسائي ٨/ ٢٤٦.\n(^١٠) \"الكبرى\" ٣/ ١٩٢ (٥٠٠٦) و٤/ ٥٠ (٦٢٤٩).","vol":"14","page":352},{"text":"وقد اختلف العلماء في بيع المزايدة، فأجازها الأربعة وأكثر العلماء في المغانم وغيرها. وكان الأوزاعي يكره المزايدة إلا في الغنائم والمواريث، ولعل عمدته ما سلف، لكنه منكر، وهو قول إسحاق، وروي عن أبي أيوب وعقبة بن عامر كراهية الزيادة، وعن إبراهيم النخعي أنه كره بيع من يزيد.\nقال مالك: لو ترك الناس السوم عند أول من يسوم بها أخذت بشبهة الباطل من الثمن، ودخل على الباعة في سلعهم المكروه، ولم يزل الأمر عندنا على ذلك، وحديث الباب حجة على من كرهه؛ لأنه قد قال: \"من يشتريه مني\"؟ فعرضه للزيادة، وأحب أن يستقصي فيه للمفلس الذي باعه عليه.\nوهذا الحديث يفسر نهيه أن يسوم الرجل على سوم أخيه أو يبيع على بيع أخيه أنه أراد بذلك إذا تقاربا من تمام البيع كما قال جمهور الفقهاء. وعلى هذا المعنى حمل العلماء ما روي عن أبي أيوب وعقبة أن ذلك بعدما رضي البائع ببيعه الأول. وفي \"المستخرجة\" لابن القاسم: إذا وقع على رجلين يكونان شريكين. قال عيسى: لا يعجبني ذلك من قوله، وهو الأول. قال: ولا ينبغي للصالح أن يقبل من أحد مثل الذي أعطاه غيره، وإنما يقبل الزيادة وبها ينادي.\nواعلم أن البخاري ترجم على الحديث أيضًا: باب من باع مال المفلس أو المعدم فقسمه بين الغرماء أو أعطاه حتى ينفق على نفسه (^١).\nواعترض ابن التين على ترجمته هنا فقال: ليس فيه بيان لما بوب عليه من بيع المزايدة؛ لأنه إنما قال: \"من يشتريه مني\"؟ وكذا قال\n_________\n(^١) سيأتي برقم (٢٤٠٣) كتاب في الاستقراض.","vol":"14","page":353},{"text":"الإسماعيلي: ليس فيه ما ترجم له، فإن المزايدة أن يعطي آخرُ أكثر مما أعطى الأول.\nقلت: وأثر عطاء مطابق لها، وقال عبد الملك: لم يخلص للبخاري السبب الموجب لبيعه في ديوانه كله على تكريره له، ولا يباع المدبر لدين بعده في حياة سيده، ويباع بعد موته فيقضي ديون سيده ويعتق ثلث ما بقي منه.\nوقد روي بإسناد فيه نظر أنه كان عليه دين (^١). وهذا يعضده تبويب البخاري. وقالت فرقة: لسيده بيعه كسائر الوصايا، وقال بعض العلماء: لا يجوز لأحد أن يختلع من جميع ماله لهذا الحديث؛ ولقوله - ﵇ - لكعب: \"أمسك عليك بعض مالك فهو خير لك\" (^٢) ولنهيه سعدًا أن يجاوز الوصية في الثلث (^٣).\nومن تراجمه عليه أيضًا: باب بيع المدبر (^٤).\n_________\n(^١) رواه النسائي ٨/ ٢٤٦، وفي \"الكبرى\" ٣/ ١٩٢ (٥٠٠٤).\nرواه أحمد ٣/ ٣٩٠: حدثنا أسود، حدثنا شريك، عن سلمة بن كهيل، عن عطاء عن جابر أن رجلًا دبر عبدًا له وعليه دين، فباعه النبي - ﷺ - في دين مولاه.\nوالإسناد فيه نظر؛ لأن فيه شريكًا وهو ابن عبد الله النخعي سيِّئ الحفظ. انظر: \"التقريب\" (٢٧٨٧).\nلذا قال الثلاثة المعلقون على \"المسند\" ط. الرسالة: حديث صحيح دون قوله: وعليه دين … إلخ، وهذا إسناد ضعيف، …\nقلت: قد تابع شريكًا الأعمش، فيما رواه النسائي ٨/ ٢٤٦، وفي \"الكبرى\" ٣/ ١٩٢ (٥٠٠٤) على قوله: وكان عليه دين.\n(^٢) سيأتي برقم (٢٧٥٧) كتاب: الوصايا، باب: إذا تصدق أو أوقف بعض ماله.\n(^٣) سلف برقم (١٢٩٥) كتاب: الجنائز، باب: رثى النبي سعد بن خولة.\n(^٤) انظر ما سيأتي برقمي (٢٢٣٠ - ٢٢٣١).","vol":"14","page":354},{"text":"وقد اختلف العلماء فيه كما حكيته لك، والمنع هو قول مالك وأبي حنيفة وجماعة من أهل الكوفة. قال أبو حنيفة: إن مات سيده ولم يخرج من الثلث سعى في فكاك رقبته، وإن مات سيده وعليه دين فبيع للغرماء سعى لهم وخرج حرًّا. وأجازه الشافعي وأحمد وأهل الظاهر وأبو ثور وإسحاق، وهو قول عائشة ومجاهد والحسن وطاوس، وباعت عائشة مدبرة لها سحرتها (^١). وكرهه ابن عمر وزيد بن ثابت ومحمد بن سيرين وابن المسيب والزهري والشعبي والنخعي وابن أبي ليلى والليث (^٢)، وحكى ابن أبي شيبة المنع عن شريح وزيد بن ثابت وسالم والحسن (^٣). وجوَّز أحمد بيعه بشرط أن يكون على السيد دين. وعند مالك: يجوز بيعه عند الموت، ولا يجوز في الحياة، حكاه ابن\n_________\n(^١) حديث رواه الأئمة: مالك في \"الموطأ\" ٢/ ٤٢٢ - ٤٢٣ (٢٧٨٢)، والشافعي في \"المسند\" ٢/ ٦٧ (٢٢١)، وأحمد ٦/ ٤٠، والبخاري في \"الأدب المفرد\" (١٦٢)، والدارقطني (٤/ ١٤٠، والحاكم ٤/ ٢١٩ - ٢٢٠، وابن حزم في \"المحلى\" ١١/ ٣٩٥، والبيهقي ٨/ ١٣٨ و١٠/ ٣١٣، والبغوي في \"شرح السنة\" ١٢/ ١٨٨ - ١٨٩ (٣٢٦١) من طريق أبي الرجال محمد بن عبد الرحمن، عن أمه عمرة بنت عبد الرحمن، عن عائشة.\nووقع عند أحمد: عن ابن أخي عمرة -ولا أدري هذا أو غيره- عن عمرة. هكذا على الشك.\nوصححه أيضًا الأئمة: الحاكم فقال: حديث صحيح على شرط الشيخين ولم يخرجاه. والمصنف في \"البدر المنير\" ٨/ ٥٢٠.\nوالحافظ في \"التلخيص\" ٤/ ٤١ فقال: إسناده صحيح.\nوالألباني في \"الإرواء\" (١٧٥٧). وفي تعليقه على \"الأدب المفرد\" (١٦٢) فقال: صحيح الإسناد.\n(^٢) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٠٥.\n(^٣) \"المصنف\" ٤/ ٣٣٠ - ٣٣١ (٢٠٦٥٤ - ٢٠٦٥٨).","vol":"14","page":355},{"text":"الجوزي عنه. وحكى مالك إجماع أهل المدينة على بيع المدبر وهبته، وحديث الباب حجة للجواز، وأجاب عنه ابن بطال بأن في الحديث أن سيده كان عليه دين فثبت أن بيعه كان لذلك؛ ولأنها قضية عين تحتمل التأويل. وتأوله بعض المالكية على أنه لم يكن له مال غيره فرد تصرفه. وهذا مصرح به في نفس الحديث فلا حاجة إليه (^١).\nوأما حديث: \"المدبر لا يباع ولا يشترى، وهو حر من الثلث\" فالأشبه وقفه على ابن عمر (^٢)، ووهاه ابن حزم، قال: وروي عن أبي\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤٩.\n(^٢) رواه الدارقطني ٤/ ١٣٨، والبيهقي ١٠/ ٣١٤ من طريق عمرو بن عبد الجبار -أبو معاوية الجزري- عن عمه عبيدة بن حسان، عن أيوب، عن نافع، عن ابن عمر مرفوعًا بلفظ: \"المدبر لا يباع ولا يوهب، وهو حر من الثلث\".\nقال الدارقطني: لم يسنده غير عبيدة بن حسان. وهو ضعيف وإنما هو عن ابن عمر موقوف من قوله. وكذا ضعفه البيهقي.\nوقال عبد الحق الأشبيلي في \"الأحكام\" ٤/ ١٧: إسناده ضعيف، والصحيح موقوف. وأعله أيضًا ابن القطان في \"البيان\" ٣/ ٥٢١ (١٢٩٥).\nوضعفه المصنف -﵀- في \"البدر\" ٩/ ٧٣٣. وقال الحافظ في \"الدراية\" ٢/ ٨٧: فيه: عبيدة بن حسان. وهو ضعيف.\nوقال الألباني في \"الإرواء\" (١٧٥٦)، وفي \"الضعيفة\" (١٦٤): موضوع.\nورواه الدارقطني ٤/ ١٣٨ من طريق أبي النعمان عن حماد بن زيد عن أيوب عن نافع عن ابن عمر أنه كره بيع المدبر.\nوقال: هذا هو الصحيح، موقوف، وما قبله لا يثبت مرفوعًا، ورواته ضعفاء.\nورواه البيهقي ١٠/ ٣١٣ - ٣١٤ من طريق يحيى بن يحيى، أنبأ حماد، عن أيوب، عن نافع، عن ابن عمر قال: لا يباع المدبر.\nوقال: هذا الصحيح عن ابن عمر من قوله موقوفًا.\nثم الحديث رواه ابن ماجه (٢٥١٤)، والعقيلي في \"الضعفاء\" ٣/ ٢٣٤، والطبراني ١٢/ ٣٦٧ (١٣٣٦٥)، وابن عدي في \"الكامل\" ٦/ ٣٢٠، والدارقطني ٤/ ١٣٨، =","vol":"14","page":356},{"text":"جعفر محمد بن علي، عن رسول الله - ﷺ - مرسلًا أنه باع خدمة المدبر (^١).\n_________\n= والبيهقي في \"السنن\" ١٠/ ٣١٤ من طريق علي بن ظبيان، عن عبيد الله، عن نافع، عن ابن عمر أن النبي - ﷺ - قال: \"المدبر من الثلث\". هكذا مرفوعًا بهذا اللفظ.\nونقل ابن ماجه عن شيخه في هذا الحديث عثمان بن أبي شيبة أنه قال: هذا خطأ.\nثم قال ابن ماجه: ليس له أصل.\nوقال أبو زرعة في \"علل ابن أبي حاتم\" ٢/ ٤٣٢ (٢٨٠٣): حديث باطل. وضعفه أيضًا العقيلي وابن عدي وابن حزم في \"المحلى\" ٩/ ٣٥.\nورواه الدارمي ٤/ ٢٠٦٩ (٣٣١٦) من طريق شريك، عن الأشعث، عن نافع، عن ابن عمر، به موقوفًا.\nورواه البيهقي في \"السنن\" ١٠/ ٣١٤، وفي \"المعرفة\" ١٤/ ٤٣٢ (٢٥٦٢٣) من طريق الشافعي، عن علي بن ظبيان، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، به موقوفًا أيضًا. قال البيهقي: قال الشافعي: قال لي علي بن ظبيان كنت أحدث به مرفوعًا، فقال لي أصحابي: ليس بمرفوع، وهو موقوف على ابن عمر فوقفته، والحفاظ يقفونه على ابن عمر. ثم قال: والصحيح مرفوعًا كما رواه الشافعي.\nقلت: هو خطأ مطبعي أو تصحيف، وصوابه: والصحيح موقوفًا، كما قال في \"المعرفة\".\nونقل الخطيب البغدادي ١١/ ٤٤٤ - ٤٤٥ عن علي بن المديني ويحيى بن معين أنهما قالا: الحديث عن علي بن ظبيان مرفوع، حديث منكر. اهـ بتصرف.\nوأورد ابن عبد البر الحديث المرفوع في \"الاستذكار\" ٢٣/ ٣٦٢ (٣٤٩٢٧) وقال: هذا خطأ من علي بن ظبيان، لم يتابع عليه، وإنما يرويه غيره عن ابن عمر، قوله.\nوقال عبد الحق ٤/ ١٧: علي بن ظبيان ضعيف عندهم، وأصح ما فيه أنه من قول ابن عمر.\nوقال المصنف -﵀- في \"البدر\" ٩/ ٧٣٦: اتفق الحفاظ على تصحيح رواية الوقف- وتضعيف رواية الرفع. وقال في \"الخلاصة\" ٢/ ٤٦٠: أطبق الحفاظ على تصحيح رواية الوقف.\n(^١) رواه سعيد بن منصور في \"سننه\" ١/ ١٢٩ (٤٤٣) والدارقطني ٤/ ١٣٨، والبيهقي ١٠/ ٣١٢ من طريق عبد الملك بن أبي سليمان. ورواه ابن أبي شيبة ٤/ ٤٥٧ (٢٢٠٥٢)، ومن طريقه البيهقي ١٠/ ٣١٢ من طريق الحكم. كلاهما عن أبي جعفر به.\nقال الحافظ الذهبي في \"المهذب\" ٨/ ٤٣٣٧: منقطع.","vol":"14","page":357},{"text":"وعن جابر: إن أولاد المدبرة إذا مات سيدها ما نراهم إلا أحرارًا (^١)، وهو مذهب الجمهور. وعن ابن شهاب وربيعة أن عائشة باعت مدبرة (^٢)، فأنكر ذلك عمر وأمرها أن تشتري غيرها بثمنها وتدبرها (^٣).\nوقال ابن سيرين: لا بأس ببيع خدمة المدبر (^٤). ونقل عن ابن المسيب أيضًا (^٥).\nوقيل: إن سيده كان سفيهًا، فلذلك تولى بيعه بنفسه، حكاه ابن بطال (^٦)، وعليه يدل تبويب البخاري السالف في الفلس.\nفائدة: قام الإجماع على صحة التدبير، ومذهبنا ومذهب مالك في آخرين أنه يجب عتقه من الثلث. وقال الليث وزفر: من رأس المال.\nفرع: جمهور العلماء -كما حكاه ابن رشد- على جواز وطء المدبرة إلا ابن شهاب فإنه منعه. وعن الأوزاعي كراهته وإن لم يكن وطئها قبل التدبير (^٧).\n_________\n(^١) رواه البيهقي ١٠/ ٣١٦ (٢١٥٩٥).\n(^٢) تقدم تخريجه عن عائشة.\n(^٣) \"المحلى\" ٩/ ٣٥ - ٣٦.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٩/ ١٣٨ (١٦٦٥٥)، وسعيد بن منصور في \"سننه\" ١/ ١٣٣ (٤٧٢).\n(^٥) رواه عبد الرزاق في \"مصنفه\" ٩/ ١٤٣ (١٦٦٧٩)، وسعيد بن منصور في \"سننه\" ١/ ١٣٠ (٤٤٦).\n(^٦) \"شرح ابن بطال\" ٧/ ٤٩.\n(^٧) \"بداية المجتهد\" ٤/ ١٦٣٩.","vol":"14","page":358},{"text":"<span data-type='title' id=toc-1577>٦٠ - باب النَّجْشِ، وَمَنْ قَالَ: لَا يَجُوزُ ذَلِكَ البَيْعُ</span>\nوَقَالَ ابْنُ أَبِي أَوْفَى: النَّاجِشُ آكِلُ رِبًا خَائِنٌ. وَهْوَ خِدَاعٌ بَاطِلٌ، لَا يَحِلُّ. قَالَ النَّبِيُّ - ﷺ -: (\"الخَدِيعَةُ) (^١) فِي النَّارِ، وَمَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهْوَ رَدٌّ\".\n\n٢١٤٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ النَّجْشِ. [٦٩٦٣ - مسلم: ١٥١٦ - فتح: ٤/ ٣٥٥]\n(وعن ابن عمر) (^٢): نَهَى النَّبِيُّ - ﷺ - عَنِ النَّجْشِ.\nالشرح:\nحديث \"الخديعة في النار\" أخرجه أبو داود بإسناد لا بأس به (^٣)،\n_________\n(^١) في هامش الأصل: الخداع، وعلَّم أنها نسخة.\n(^٢) فوقها في الأصل: مسند متصل.\n(^٣) رواه أبو داود في \"المراسيل\" (١٦٥): حدثنا وهب بن بقية، عن خالد، عن يونس، عن الحسن أن النبي - ﷺ - قال: \"المكر والخديعة والخيانة في النار\".\nقلت: وعزو المصنف -﵀- لهذا الحديث هكذا، فيه نظر من وجهين:\nالأول: أنه أطلق عزوه لأبي داود، فلربما أوهم أنه في \"السنن\"، وليس كذلك، إنما هو في \"المراسيل\" فقط.\nالثاني: أن الحديث عند أبي داود، مرسلًا عن الحسن، بالرغم من أنه روي عن أربعة من الصحابة موصولًا! وها أنا ذا أذكرهم على وجه الاختصار؛ كي تتم الفائدة:\nالأول: عن قيس بن سعد:\nرواه ابن عدي في \"الكامل\" ٢/ ٤٠٩، والبيهقي في \"شعب الإيمان\" ٤/ ٣٢٤ (٥٢٦٨) و٧/ ٤٩٤ (١١١٠٦) من طريق الجراح بن مليح عن أبي رافع، عن قيس بن سعد قال: لولا أني سمعت رسول الله - ﷺ - يقول: \"المكر والخديعة في النار\" لكنت من أمكر الناس.\nقال الحافظ في \"الفتح\" ٤/ ٣٥٦: إسناده لا بأس به. =","vol":"14","page":359},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الثاني: عن أبي هريرة:\nرواه إسحاق بن راهويه في \"مسنده\" ١/ ٣٧٠ (٣٨١)، ومن طريقه الطبراني في \"مسند الشاميين\" ٣/ ٣٠٤ (٢٣٣٦)، وابن عدي في \"الكامل\" ٧/ ٢١٢، والبيهقي في \"الشعب\" ٣٦٧/ ٥) ٦٩٧٨) من طريق كلثوم بن محمد بن أبي سدرة.\nوأبو نعيم في \"أخبار أصبهان\" ١/ ٢٠٩ من طريق حكيم بن نافع.\nكلاهما عن عطاء بن أبي مسلم الخراساني عن أبي هريرة مرفوعًا: \"المكر والخديعة في النار\".\nقال الحافظ في \"التغليق\" ٣/ ٢٤٤ - ٢٤٥: فيه انقطاع بين عطاء وأبي هريرة. وقال في \"الفتح\" ٤/ ٣٥٦: في إسناده مقال.\nوله عن أبي هريرة طريق أخرى:\nفرواه البزار كما في \"كشف الأستار\" (١٠٣)، وابن عدي ٥/ ٥٢٦ من طريق مكي بن إبراهيم عن عبيد الله بن أبي حميد، عن أبي المليح بن أسامة، عن أبي هريرة، به.\nقال البزار: عبيد الله ليس بالحافظ ولم يشاركه غيره في هذا.\nوقال الهيثمي في \"المجمع\" ١/ ١٠٢: عبيد الله أجمعوا على ضعفه.\nوقال الحافظ في \"التغليق\" ٣/ ٢٤٤: إسناده ضعيف.\nالثالث: عن أنس بن مالك:\nرواه ابن عدي ٤/ ٣٩٦، والحاكم ٤/ ٦٠٧ من طريق يزيد بن أبي حبيب، عن سنان بن سعد الكندي عن أنس، عن رسول الله - ﷺ - قال: \"المكر والخديعة والخيانة في النار\". قال الحافظ في \"التغليق\" ٣/ ٢٤٦، وفي \"الفتح\" ٤/ ٣٥٦: في إسناده مقال. لكن قال الألباني في \"الصحيحة\" ٣/ ٤٧: إسناده حسن، رجاله ثقات رجال الشيخين، غير سنان بن سعد. والحديث بمجموع طرقه السالفة صححه الألباني في \"الصحيحة\" (١٠٥٧) قاطعًا بذلك.\nالرابع: عن عبد الله بن مسعود:\nرواه ابن حبان ٢/ ٣٢٦ (٥٦٧) و١٢/ ٣٦٩ (٥٥٥٩)، والطبراني في \"الكبير\" ١/ ١٣٨ (١٠٢٣٤)، وفي \"الصغير\" ٢/ ٣٧ - ٣٨ (٧٣٨)، وأبو نعيم الأصبهاني في \"الحلية\" ٤/ ١٨٨ - ١٨٩ والقضاعي في \"مسند الشهاب\" ١/ ١٧٥ (٢٥٣،٢٥٤)، =","vol":"14","page":360},{"text":"وحديث \"من عمل عملًا\" إلى آخره أسنده في موضع آخر كما سيأتي (^١).\nوحديث ابن عمر: أخرجه مسلم (^٢)، وقد سلف قريبًا بيانه وحكمه.\nوقال ابن عبد البر: ورواه أبو سعيد إسماعيل بن محمد قاضي المدائن، عن يحيى بن موسى البلخي، أنا عبد الله بن نافع، عن مالك به، لكن بلفظ التخيير، وهو أن يمدح الرجل السلعة بما ليس فيها، هكذا قال التخيير وفسره، ولم يتابع على هذا اللفظ، والمعروف النجش (^٣).\n_________\n= والحافظ في \"التغليق\" ٣/ ٢٤٥ من طريق عثمان بن الهيثم، عن أبيه، عن عاصم، عن زر عن عبد الله بن مسعود قال: قال رسول الله - ﷺ -: \"من غشنا فليس منا، والمكر والخداع في النار\". قال المنذري في \"الترغيب والترهيب\" ٢/ ٣٥٩ (٢٧٢١): إسناده جيد. وقال الهيثمي في \"المجمع\" ٤/ ٧٩: رجاله ثقات، وفي عاصم بن بهدلة كلام لسوء حفظه.\nقال الألباني في \"الإرواء\" ٥/ ١٦٤: المتقرر فيه عند أهل العلم أنه حسن الحديث يحتج به لا سيما إذا وافق الثقات.\nوصححه الألباني في \"الصحيحة\" (١٠٥٨).\nثم الحديث قد رواه الحافظ في \"التغليق\" ٣/ ٢٤٦ عن محمد بن سيرين قال: بلغني أن رسول الله - ﷺ - قال: \"المكر والخديعة في النار\".\nثم قال: فإن كان حديث أنس محفوظًا فيحتمل أن يكون محمد بن سيرين سمعه منه.\nتنبيه: قال الحافظ الذهبي في كتابه \"الكبائر\" ص ١٧٩ في سياقه ذكر فصل جامع لما يحتمل أنه من الكبائر، قال: وقال: \"المكر والخديعة في النار\" إسناده قوي.\nقلت: هكذا ذكر الحديث، ولم يبين أي أسانيد الحديث عناه بالقوة.\n(^١) سيأتي برقم (٢٦٩٧) كتاب: الصلح، باب: إذا اصطلحوا على صلح ....\n(^٢) مسلم (١٥١٦) كتاب: البيوع، باب: تحريم بيعه الرجل على بيع أخيه.\n(^٣) \"التمهيد\" ١٣/ ٣٤٧.","vol":"14","page":361},{"text":"قلت: ومن فعل النجش فهو عاص إن كان عالمًا بالنهي كما نص عليه إمامنا (^١)، وهو إجماع، والبيع جائز لا يفسده معصية رجل نجش عليه.\nقال أبو عمر: والنجش أيضًا أن يفعل ذلك ليغر الناس في مصلحته، والمشتري لا يعرف (^٢) أنه ربا.\nقال المطرزي في \"المعرب\": هو بفتحتين، وروي بالسكون.\n_________\n(^١) ورد بهامش الأصل: قال الرافعي: أطلق الشافعي في \"المختصر\" بعضه الناجش وشرط في بعضه من باع على بيع أخيه أن يكون عالمًا بالحديث الوارد، قال الشارحون: السبب فيه أن النجش خديعة، وتحريم الخديعة واضح لكل أحد معلوم من الألفاظ العامة، وإن لم يعلم هذا الخبر بخصوصه، فالبيع على بيع الأخ إنما علم تحريمه من الخبر الوارد فيه؛ لئلا يعرفه من لا يعرف الخبر، متابعة الخبر بخصوصه، والبيع على بيع الأخ الخبر الوارد به ولا يعرفه من لا يعرف الخبر تابعه في \"الروضة\" وقد نص الشافعي على المسألة وشرط في النجش العلم بالحديث كما نقله البيهقي في \"السنن الكبير\" فقال في نصه: قال الشافعي: فمن نجش فهو عاص بالنجش إن كان عالمًا بنهي رسول الله - ﷺ -. هذا لفظه.\nوذكر الشافعي نحوه في \"اختلاف الحديث\". وحاصل مذهب الشافعي في البيع على البيع والنجش اشتراط العلم غير أنه سكت عن بيانه في موضع. والنص المذكور في \"اليتيمة\".\nهذا خلاف كلام الإسنوى -رحمه الله تعالى- وكلام المصنف جارٍ على النص.\n(^٢) \"التمهيد\" ١٣/ ٣٤٨.","vol":"14","page":362},{"text":"<span data-type='title' id=toc-1578>٦١ - باب بَيْعِ الغَرَرِ وَحَبَلِ الحَبَلَةِ</span>\n٢١٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ حَبَلِ الحَبَلَةِ، وَكَانَ بَيْعًا يَتَبَايَعُهُ أَهْلُ الجَاهِلِيَّةِ، كَانَ الرَّجُلُ يَبْتَاعُ الجَزُورَ إِلَى أَنْ تُنْتَجَ النَّاقَةُ، ثُمَّ تُنْتَجُ الَّتِي فِي بَطْنِهَا. [٢٢٥٦، ٣٨٤٣ - مسلم: ١٥١٤ - فتح: ٤/ ٣٥٦].\nذكر فيه حديث ابن عمر أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ حَبَلِ الحَبَلَةِ، وَكَانَ بَيْعًا يَتَبَايَعُهُ أَهْلُ الجَاهِلِيَّةِ، كَانَ الرَّجُلُ يَبْتَاعُ الجَزُورَ إِلَى أَنْ تُنْتَجَ النَّاقَةُ، ثُمَّ تُنْتَجُ الَّتِي فِي بَطْنِهَا.\nهذا الحديث أخرجه مسلم أيضًا، وكأن البخاري فهم من بيع حبل الحبلة الغرر، وهو في أفراد مسلم من حديث أبي هريرة: نهى رسول الله - ﷺ - عن بيع الحصاة، وعن بيع الغرر (^١). وأخرجه ابن حبان من حديث ابن عمر (^٢)، وأخرجه أحمد من حديث ابن مسعود (^٣). وفي الباب عن\n_________\n(^١) مسلم (١٥١٣) كتاب: البيوع، باب: بطلان بيع الحصاة.\n(^٢) \"صحيح ابن حبان\" ١١/ ٣٤٦.\n(^٣) \"المسند\" ١/ ٣٨٨ من طريق يزيد بن أبي زياد، عن المسيب بن رافع. عن عبد الله بن مسعود مرفوعًا بلفظ: \"لا تشتروا السمك في الماء؛ فإنه غرر\".\nوهكذا رواه الطبراني ١٠/ ٢٠٩ (١٠٤٩١) والبيهقي ٥/ ٣٤٠ من طريق الإمام أحمد. وكذا ابن الجوزي في \"العلل المتناهية\" ٢/ ١٠٥ (٩٧٨).\nقال الدارقطني في \"العلل\" ٥/ ٢٧٦: الموقوف أصح. وكذا قال البيهقي.\nوقال ابن الجوزي: هذا حديث لا يصح عن رسول الله - ﷺ -، وإنما هو من قول ابن مسعود.\nوقال الحافظ ابن كثير في \"الإرشاد\" ٢/ ١٠: هذا إسناد ضعيف؛ لحال يزيد بن أبي زياد، فإنه كان سيئ الحفظ ويقبل التلقين، ثم هو منقطع بين المسيب بن رافع وبين ابن مسعود. =","vol":"14","page":363},{"text":"عمران بن حصين (^١)، وابن عباس (^٢).\nوجاء تفسير هذا الحديث كما ترى، وإنْ لم يكن مرفوعًا فهو من قول ابن عمر وحسبك، وجعله الخطيب مدرجًا من كلام نافع (^٣)، وبهذا التأويل قال مالك والشافعي، وهو الأجل المجهول، ولا خلاف بين العلماء أنَّ المبيع إلى هذا لا يجوز.\nوقال آخرون في تأويله: معناه: بيع ولد الجنين الذي في بطن الناقة.\nوقال أبو عبيدة هو نتاج النتاج (^٤)، وبه قال أحمد وإسحاق، وهو أيضًا مجمع على بطلانه؛ لأنه بيع غرر ومجهول، وبيع ما لم يُخلق.\nو(حبل) بفتح الباء، وغلط من سكَّنها، وهو مختص بالآدميات إلَّا ما ورد في هذا الحديث، قاله أبو عبيد وابن السكيت، وفي \"المحكم\":\n_________\n= وقال الشيخ أحمد شاكر -﵀- في تعليقه على \"المسند\" (٣٦٧٦): إسناده ضعيف.\nوضعفه الألباني في \"ضعيف الجامع\" (٦٢٣١).\nقلت: ورواه موقوفًا ابن أبي شيبة ٤/ ٤٥٦ (٢٢٠٤٠)، والطبراني ٩/ ٣٢١ (٩٦٠٧).\nوصححه موقوفًا أيضًا المصنف -﵀- في \"البدر المنير\" ٦/ ٤٦٣.\n(^١) ذكره المصنف -﵀- في \"البدر المنير\" ٦/ ٤٥٩ وعزاه لابن أبي عاصم في كتاب \"البيوع\" نقلًا عن الضياء في \"أحكامه\" وكذا عزاه الحافظ في \"التلخيص\" ٣/ ٧.\n(^٢) رواه ابن ماجه (٢١٩٥)، وأحمد ١/ ٣٠٢ من طريق أيوب بن عتبة عن يحيى بن أبي كثير عن عطاء، عن ابن عباس قال: نهى رسول الله - ﷺ - عن بيع الغرر.\nوقد أعله المصنف -﵀- في \"البدر المنير\" ٦/ ٤٥٩ بأيوب بن عتبة. وكذا البوصيري في \"الزوائد\" (٧٢٩).\nوضعف إسناده أيضًا الشيخ أحمد شاكر في تعليقه على \"المسند\" (٢٧٥٣).\nوله شاهد انظر تخريجه في \"البدر المنير\" ٦/ ٤٦٢.\n(^٣) \"الفصل للوصل\" ١/ ٣٨٦.\n(^٤) \"غريب الحديث\" ١/ ٢٠٨.","vol":"14","page":364},{"text":"كل ذات ظفر حبلى (^١). ونقله الجوهري عن أبي زيد (^٢). وقال ابن دريد: يُقال لكل أنثى من الإنس وغيرهم: حبلت (^٣). وكذا ذكره الهجري والأخفش في نوادرهما. وفي \"الجامع\": امرأة حبلى، وسنورة حبلى، وحكاه في \"الموعب\" عن صاحب \"العين\" (^٤) والكسائي.\nوقوله: نتجًا، قال الجوهري: نتجت الناقة -ما لم يسم فاعله- تنتج نتاجًا، وقد نتجها أهلها نتجت إذا تولوا نتاجها، بمنزلة القابلة للمرأة فهي منتوجة (^٥). وأنتجت الفرس إذا حان نتاجها. قال يعقوب: إذا استبان حملها، وكذلك الناقة فهي نتوج، ولا يقال: منتج. ورأيت الناقة على منتجها. أي: الوقت الذي تنتج فيه، وهو مفعل بكسر العين، ويقال للشاتين إذا كانتا سنًّا واحدة: هما نتيجة. وغنم فلان نتائج. أي: في سن واحدة. وحكى الأخفش: نتج وأنتج بمعنًى.\nوجاء في الحديث: فأنتج هذان وولد هذا (^٦). وقد أنكره بعضهم.\nيعني: أنَّ الصواب كونه ثلاثيًّا.\nوأمَّا الغرر فهو ما احتمل أمرين أغلبهما أخوفهما، وأشار ابن بطال إلى أنَّه ما يجوز أن يوجد وألا يوجد، كحبل الحبلة وشبهه، وكل شيء لا يعلم المشتري هل يحصل أم لا فشراؤه غير جائز، لأنه غرر، وكل شيء حاصل للمشتري، أو يعلم في الغالب أنَّه يحصل له فشراؤه جائز (^٧).\n_________\n(^١) \"المحكم\" ٣/ ٢٧٣ (حبل).\n(^٢) \"الصحاح\" ٤/ ١٦٦٥ مادة: (حبل).\n(^٣) \"جمهرة اللغة\" ١/ ٢١٣ مادة [حبل] باب الباء والحاء والسلام.\n(^٤) \"العين\" ٢/ ٢٣٦.\n(^٥) \"الصحاح\" ١/ ٣٤٣ مادة: (نتج).\n(^٦) سيأتي برقم (٣٤٦٤) كتاب: أحاديث الأنبياء، باب: حديث أبرص وأعمى وأقرع.\n(^٧) \"شرح ابن بطال\" ٦/ ٢٧٢.","vol":"14","page":365},{"text":"فالغرر الغالب مانع، بخلاف اليسير، وهو من أكل المال بالباطل.\nقال ابن الأثير: هو ما كان على غير عهدة ولا ثقة، ويدخل فيه البيوع التي لا يحيط بكنهها المتبايعان من كل مجهول (^١). وزعم ابن حزم أنَّ بيع ذلك من المغيبات وشبهها جائز، ويتصرف المرء في ملكه بما شاء، والتسليم ليس شرطًا في صحة البيع، وليس هذا بغرر؛ لأنه بيع شيء قد صح في ملك بائعه وهو معلوم الصفة والقدر، فعلى ذلك يباع ويملكه المشتري ملكًا صحيحًا، فإنْ وجده وإلَّا اعتاض عنه آخر (^٢).\nوما ذكره الطبري عن ابن عون، عن ابن سيرين قال: لا أعلم ببيع الغرر بأسًا (^٣). وذكر ابن المنذر عن ابن سيرين قال: لا بأس ببيع العبد الآبق إذا كان علمهما فيه واحدًا. وحكي مثله عن شريح (^٤). وذكر عن ابن عمر أنه اشترى من بعض ولده بعيرًا شاردًا، فليس بغرر للضابط السالف، فإن قيل: يحتمل قول ابن سيرين أنه لا بأس ببيع الغرر إن سلم.\nفالجواب: أنَّ السلامة وإنْ كانت فإنما هي في المال، كذا في ابن بطال، قال: والمال لا يراعى في البيوع في الأكثر من مذاهب أهل العلم، وإنما يراعى السلامة في حال عقد البيع. وقد ذكرنا أن الغرر هو ما يجوز أن يوجد وألا يوجد، وهذا المعنى موجود في عقد الغرر وإنْ سلم ماله، فلذلك لم يجز، وقد يمكن أن يكون ابن سيرين ومن أجاز بيع الغرر لم يبلغهم النهي عن ذلك، ولا حجة لأحد خالف السنة (^٥).\n_________\n(^١) \"النهاية في غريب الحديث\" ٣/ ٣٥٥ (غرر) نقلًا عن الأزهري.\n(^٢) \"المحلى\" ٨/ ٣٨٩.\n(^٣) رواه ابن أبي شيبة ٤/ ٣١٨ (٢٠٥١١).\n(^٤) رواه عنه عبد الرزاق ٨/ ٢١٠ (١٤٩٢٢)، وابن أبي شيبة ٤/ ٣١٨ (٢٠٥١٥).\n(^٥) \"شرح ابن بطال\" ٦/ ٢٧٢.","vol":"14","page":366},{"text":"<span data-type='title' id=toc-1579>٦٢ - باب بَيْعِ المُلَامَسَةِ</span>\nوَقَالَ أَنَسٌ: نَهَى عَنْهُ النَّبِيُّ - ﷺ -.\n\n٢١٤٤ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَامِرُ بْنُ سَعْدٍ، أَنَّ أَبَا سَعِيدٍ ﵁ أَخْبَرَهُ، أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُنَابَذَةِ، وَهْيَ: طَرْحُ الرَّجُلِ ثَوْبَهُ بِالبَيْعِ إِلَى الرَّجُلِ قَبْلَ أَنْ يُقَلِّبَهُ أَوْ يَنْظُرَ إِلَيْهِ، وَنَهَى عَنِ المُلَامَسَةِ، وَالمُلَامَسَةُ: لَمْسُ الثَّوْبِ لَا يَنْظُرُ إِلَيْهِ. [انظر: ٣٦٧ - مسلم: ١٥١٢ - فتح: ٤/ ٣٥٨]\n\n٢١٤٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: نُهِيَ عَنْ لِبْسَتَيْنِ: أَنْ يَحْتَبِيَ الرَّجُلُ فِي الثَّوْبِ الوَاحِدِ، ثُمَّ يَرْفَعَهُ عَلَى مَنْكِبِهِ، وَعَنْ بَيْعَتَيْنِ: اللِّمَاسِ، وَالنِّبَاذِ. [انظر: ٣٦٨ - مسلم: ١٥١١ - فتح: ٤/ ٣٥٨]\nثمِ ساق حديث أبي سعيد الخدري أَنَّ رَسُولَ اللهِ - ﷺ - نهَى عَنِ المُنَابَذةِ، وَهْيَ: طَرْحُ الرَّجُلِ ثَوْبَهُ بِالبَيْعِ إِلَى الرَّجُلِ قَبْلَ أَنْ يُقَلِّبَهُ أَوْ يَنْظُرَ إِلَيْهِ، وَنَهَى عَنِ المُلَامَسَةِ، وَالمُلَامَسَةُ: لَمْسُ الثَّوْبِ لَا يَنْظُرُ إِلَيْهِ.\nوحديث أبي هريرة قَالَ: نُهِيَ عَنْ لِبْسَتَيْنِ: أَنْ يَحْتَبِيَ الرجُلُ فِي الثَّوْبِ الوَاحِدِ، ثُمَّ يَرْفَعَهُ عَلَى مَنْكِبِهِ، وَعَنْ بَيْعَتَيْنِ: اللَّمَاسِ، وَالنِّبَاذِ.\nالشرح:\nتعليق أنس أسنده في باب بيع المخاضرة، كما سيأتي (^١)، وهو من أفراده. وحديث أبي سعيد وأبي هريرة أخرجهما مسلم (^٢)، وسلف الثاني\n_________\n(^١) سيأتي برقم (٢٢٠٧).\n(^٢) مسلم (١٥١١ - ١٥١٢) كتاب: البيوع، باب: إبطال بيع الملامسة.","vol":"14","page":367},{"text":"في تفسير الاحتباء (^١). وسعيد (خ. م. س) بن عفير هو ابن كثير بن عفير (^٢).\nروى مسلم عن رجل عنه. وعامر بن سعد هو ابن أبي وقاص، له أربعة عشر أخًا وست عشرة أختًا، منهن عائشة.\nوالملامسة: أن يلمس ثوبًا مطويًّا ثم يشتريه على ألا خيار له إذا رآه، أو يقول: إذا لمسته فقد بعتكه، أو يبيعه شيئًا على أنَّه متى لمسه فقد لزم البيع وسقط الخيار.\nووجه البطلان في الأول أنه بيع غائب، وفي الثاني: التعليق والعدول عن الصيغة الشرعية، وفي الثالث: الشرط الفاسد، وفيه احتمالٌ تفريعًا على صحة نفي خيار الرؤية، وعلى التأويل الثاني له حكم المعاطاة.\nوالمنابذة: فسرها في الحديث كما سلف، وهي مفاعلة من نبذه ينبذه إذا طرحه، فيجعلان النبذ بيعًا قائمًا مقام الصيغة ويجيء فيه خلاف المعاطاة، فإنَّ المنابذة مع قرينة البيع هي نفس المعاطاة. ولها تفسير ثان: وهو أن يقول: بعتك على أني إذا نبذته إليك لزم البيع. وثالث وهو أنَّ المراد نبذ الحصاة، والكل باطل.\nوعبارة ابن حبان في \"صحيحه\": المنابذة أن ينبذ المشتري ثوبًا إلى البائع وينبذ البائع إلى المشتري ثوبًا، فيبيع أحدهما بالاخر على أنهما إذا وقفا بعد ذلك على الطول والعرض لا يكون لهما الخيار إلَّا ذلك النبذ فقط (^٣).\n_________\n(^١) سلف برقم (٣٦٨) كتاب: الصلاة، باب ما يستر العورة.\n(^٢) ورد بهامش الأصل: يعني أن عفيرًا جده.\n(^٣) \"صحيح ابن حبان\" ١١/ ٣٥١.","vol":"14","page":368},{"text":"وظهر أنَّ بيع الملامسة والمنابذة غير جائز، وهو من بيع الغرر والقمار؛ لأنَّه إذا لم يتأمل ما اشتراه ولا علم صفته فلا يدري حقيقته وهو من أكل المال بالباطل.\nوقد سلف اختلاف العلماء في بيع الأعيان الغائبة. قال مالك: لا يجوز بيعها حتى يتواصفا، فإن وجد على الصفة لزم المشتري، ولا خيار له إذا رآه، وإن كان على غيرها فله الخيار، وهو قول أحمد وإسحاق وأبي ثور، وروي مثله عن محمد بن سيرين (^١)، وحكاه ابن حزم عن أيوب والحارث العكلي والحكم وحمَّاد (^٢).\nوقال أبو حنيفة وأصحابه والثوري: يجوز بيع الغائب على الصفة وغير الصفة، وللمشتري خيار الرؤية إن وجد على الصفة، وروي مثله عن ابن عباس والشعبي والنخعي والحسن البصري ومكحول\nوالأوزاعي وسفيان، وللشافعي قولان: أحدهما كقول أبي حنيفة، وأظهرهما المنع، وهو قول الحكم وحمَّاد فيما حكاه ابن بطال (^٣). واحتج الشافعي بأنَّ مالكًا لم يجز بيع الثوب المدرج في جرابه، ولا الثوب المطوي في طيه حتى ينشرا وينظر إلى ما في جوفهما، وذلك من الغرر، وأجاز بيع الأعدال على الصفة والبرنامج، فأجاز الغرر الكثير ومنع اليسير، فيقال له: قد سُئل مالك عن هذا فقال: فرق ما بين ذلك الأمر المعمول به وما مضى من عمل الماضين، أن بيع البرنامج لم يزل من بيوع الناس الجائزة بينهم، وأنه لا يراد به الغرر ولا يشبه الملامسة.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٣١٧.\n(^٢) \"المحلى\" ٨/ ٣٣٨.\n(^٣) \"شرح ابن بطال\" ٦/ ٢٧٤.","vol":"14","page":369},{"text":"واحتج الكوفيون على الجواز بأنه - ﵇ - نهى عن بيع الحب حتى يشتد، فدل ذلك على إباحة بيعه بعدما يشتد وهو في سنبله، لأنه لو لم يكن كذلك لقال: حتى يشتد ويزال من سنبله، فلمَّا جعل الغاية في البيع المنهي عنه هي شدته ويبوسته دلَّ على أنَّ البيع بعد ذلك بخلاف ما كان عليه في أول أمره، ودلَّ ذلك على جواز بيع ما لا يراه المتبايعان إذا كانا يرجعان منه إلى معلوم، كما يرجع في الحنطة المبيعة المغيبة في السنبل إلى حنطة معلومة، واحتجوا بأنَّ الصحابة تبايعوا الأشياء الغائبة، فباع عثمان من طلحة دارًا بالكوفة بدار بالبصرة (^١)، وباع عثمان من عبد الرحمن فرسًا بأرض له (^٢)، وباع ابن عمر من عثمان مالًا له بالوادي بمال له بخيبر (^٣)، وليس في الأحاديث عنهم صفة شيء من ذلك\nواحتج الأولون بأنَّ تبايع الصحابة الأشياء الغائبة محمول إمَّا على الصفة، أو على خيار الرؤية، وفي الخبر أنَّ عثمان قيل له: غبنت، قال: لا أبالي لي الخيار إذا رأيت، فترافعا إلى جبير بن مطعم، فقضى بالبيع وجعل الخيار لعثمان، لأجل الغبن (^٤).\nوقد صحت الأخبار بنهيه عن الملامسة والمنابذة وشبههما أنَّ المبيع كان يدخل في ملك المبتاع قبل تأمله إياه ووقوفه على صفته، وكل ما اشتري كذلك من غير رؤية ولا صفة فحكمه حكم بيع الملامسة\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ١٠، والبيهقي ٥/ ٢٦٨.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٨/ ٤٥ - ٤٦ (١٤٢٤٠) والبيهقي ٥/ ٢٦٧ - ٢٦٨.\n(^٣) سلف برقم (٢١١٦) باب: إذا اشترى شيئًا فوهب من ساعته.\n(^٤) \"شرح معاني الآثار\" ٤/ ١٠.","vol":"14","page":370},{"text":"والمنابذة، ومن منع البيع على صفة والبرنامج؛ لأنه من بيوع الغرر، فقد يجاب بأنَّ الصفة تقوم مقام المعاينة، لأنَّ العلم يقع بحاسة السمع والشم والذوق كما يقع بحاسة العين، وقد أجاز الجميع بيع المصبر، والجوز في قشرته، والحب في سنبله، للحاجة في ذلك، ولأنّ القصد لم يكن إلى الغرر؛ فلذلك يجوز بيع الأعيان على الصفة والبرنامج؛ لضرورة الناس إلى البيع؛ لأنهم لو منعوا منه منعوا من وجه يرتفقون به من فتح الأعدال ونشرها، لمشقة ذلك عليهم، فلأنه قد لا يشتريها من يراها فجاز بيعها على الصفة، لأنها تقوم مقام العيان كما في السلم، وجواز بيعه لجواز بيع العين، وليس الأعدال كالثوب الواحد المطوي أو الثوبين؛ لأنَّ نشرهما وطيهما لا مؤنة فيه ولا ضرر، وقد قال - ﵇ -: \"لا تصف المرأة المرأة لزوجها كأنه ينظر إليها\" (^١) فأقام الصفة مقام الرؤية (^٢).\n_________\n(^١) سيأتي برقم (٥٢٤٠) كتاب: النكاح، باب: لا تباشر المرأة المرأة فتنعتها لزوجها.\n(^٢) انتهى بنصه من \"شرح ابن بطال\" ٦/ ٢٧٤ - ٢٧٦.","vol":"14","page":371},{"text":"<span data-type='title' id=toc-1580>٦٣ - باب بَيْعِ المُنَابَذَةِ</span>\nوَقَالَ أَنَسٌ: نَهَى عَنْهُ النَّبِيُّ - ﷺ -.\n\n٢١٤٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، وَعَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُلَامَسَةِ وَالمُنَابَذَةِ. [انظر: ٣٦٨ - مسلم: ١٥١١ - فتح: ٤/ ٣٥٩]\n\n٢١٤٧ - حَدَّثَنَا عَيَّاشُ بْنُ الوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ، عَنْ أَبِي سَعِيدٍ ﵁ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ لِبْسَتَيْنِ، وَعَنْ بَيْعَتَيْنِ المُلَامَسَةِ، وَالمُنَابَذَةِ. [انظر: ٣٦٧ - مسلم: ١٥١٢ - فتح: ٤/ ٣٥٩]\nثمِ ساق حديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُلَامَسَةِ وَالمُنَابَذةِ.\nوعن أبي سعيد (^١): نَهَى النَّبِيُّ - ﷺ - عَنْ لِبْسَتَيْنِ، وَعَنْ بَيْعَتَيْنِ: عن المُلَامَسَةِ، وَالمُنَابَذَةِ.\nقد تقدَّم ذلك كله في الباب الماضي.\nوشيخ البخاري عياش بن الوليد -بالشين المعجمة والمثناة تحت- الرقام البصري، مات سنة ست وعشرين ومائتين، انفرد به البخاري (^٢)، وعياش بن عباس القتباني انفرد به مسلم (^٣)، ومن عداهما، عباس -بالسين المهملة- منهم ابن الوليد النرسي (^٤).\nواعلم أن البخاري ترجم على حديث أنس الذي علقه هنا وفي\n_________\n(^١) فوقها في الأصل: مسند متصل.\n(^٢) انظر ترجمته في \"تهذيب الكمال\" ٢٢/ ٥٦٢ (٤٦٠٣).\n(^٣) \"تهذيب الكمال\" ٢٢/ ٥٥٥ (٤٦٠٠).\n(^٤) السابق ١٤/ ٢٥٩ (٣١٤٥).","vol":"14","page":372},{"text":"الباب الماضي باب: بيع المخاضرة، ثم أسنده بلفظ: نهى رسول الله - ﷺ - عن المحاقلة والمخاضرة والملامسة والمنابذة والمزابنة (^١). وقد أسلفت لك أنه من أفراده.\nوالمحاقلة: هو بيع الزرع في سنبله بصافية عندنا، مأخوذ من الحقل وهي الساحات التي تزرع، فسميت محاقلة؛ لتعلقها بزرع في حقل. وقال الماوردي: الحقل: السنبل، وهو في لسان العرب: الموضع الذي يكون فيه الشيء كالمعدن.\nووجه النهي عنها أنه بيع مقصود مستتر بما ليس من صلاحه، وأيضًا فإنه بيع حنطة وتبن بحنطة، فإنَّ الشافعية الخالصة من التبن، ولعدم العلم بالمماثلة أيضًا، فلو باع شعيرًا في سنبله بحنطة صافية وتقابضا في\nالمجلس، أو باع زرعًا قبل ظهور الحب بحب، جاز؛ لأنَّ الحشيش غير ربوي.\nومنهم من فسَّر المحاقلة ببيع الزرع قبل أن يطيب، وقيل: هو حقل ما دام أخضر، وقيل: هي المزارعة بالثلث والربع أو نحوه مما يخرج منها، فيكون كالمخابرة.\nوحديث جابر في \"الصحيح\": نهى عن المخابرة والمحاقلة إلى آخره (^٢)، يرده.\nوالمخاضرة: بيع الثمار خضراء لم يبد صلاحها. والمزابنة: بيع الرطب على رءوس النخل بتمر على وجه الأرض، واستثنى منه العرايا كما سيأتي (^٣).\n_________\n(^١) سيأتي برقم (٢٢٠٧) باب: بيع المخاضرة.\n(^٢) سيأتي برقم (٢٣٨١) كتاب: المساقاة، باب: الرجل يكون له ممر أو شرب ....\n(^٣) ورد بهامش في الأصل: ثم بلغ في السابع بعد الخمسين كتبه مؤلفه.","vol":"14","page":373},{"text":"<span data-type='title' id=toc-1581>٦٤ - باب النَّهْىِ لِلْبَائِعِ أَنْ لَا يُحَفِّلَ الإِبِلَ وَالبَقَرَ وَالغَنَمَ وَكُلَّ مُحَفَّلَةٍ</span>\nوَالمُصَرَّاةُ التِي صُرِّيَ لَبَنُهَا وَحُقِنَ فِيهِ، وَجُمِعَ فَلَمْ يُحْلَبْ أَيَّامًا. وَأَصْلُ التَّصْرِيَةِ حَبْسُ المَاءِ، يُقَالُ: صَرَّيْتُ المَاءَ إِذَا حَبَسْتَهُ.\n\n٢١٤٨ - حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ، قَالَ أَبُو هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ -: \"لَا تُصَرُّوا الإِبِلَ وَالغَنَمَ، فَمَنِ ابْتَاعَهَا بَعْدُ فَإِنَّهُ بِخَيْرِ النَّظَرَيْنِ بَيْ أَنْ يَحْتَلِبَهَا، إِنْ شَاءَ أَمْسَكَ، وَإِنْ شَاءَ رَدَّهَا وَصَاعَ تَمْرٍ\". وَيُذْكَرُ عَنْ أَبِي صَالِحٍ، وَمُجَاهِدٍ، وَالوَلِيدِ بْنِ رَبَاحٍ، وَمُوسَى بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"صَاعَ تَمْرٍ\". وَقَالَ بَعْضُهُمْ، عَنِ ابْنِ سِيرِينَ: \"صَاعًا مِنْ طَعَامٍ وَهْوَ بِالخِيَارِ ثَلَاثًا\". وَقَالَ بَعْضُهُمْ، عَنِ ابْنِ سِيرِينَ: \"صَاعًا مِنْ تَمْرٍ\". وَلَمْ يَذْكُرْ ثَلَاثًا، وَالتَّمْرُ أَكْثَرُ. [انظر: ٢١٤٠ - مسلم: ١٤١٣ و١٥١٥ و١٥٢٠ و١٥٢٤ - فتح: ٤/ ٣٦١]\n\n٢١٤٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي: يَقُولُ: حَدَّثَنَا أَبُو عُثْمَانَ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ ﵁ قَالَ: مَنِ اشْتَرَى شَاةً مُحَفَّلَةً فَرَدَّهَا، فَلْيَرُدَّ مَعَهَا صَاعًا. وَنَهَى النَّبِيُّ - ﷺ - أَنْ تُلَقَّى البُيُوعُ. [٢١٦٤ - مسلم: ١٥١٨ - فتح: ٤/ ٣٦١]\n\n٢١٥٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَلَقَّوُا الرُّكْبَانَ، وَلَا يَبِيعُ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ وَلَا تَنَاجَشُوا وَلَا يَبِيعُ حَاضِرٌ لِبَادٍ، وَلَا تُصَرُّوا الغَنَمَ، وَمَنِ ابْتَاعَهَا فَهْوَ ٣/ ٩٣ بِخَيْرِ النَّظَرَيْنِ بَعْدَ أَنْ يَحْتَلِبَهَا إِنْ رَضِيَهَا أَمْسَكَهَا، وَإِنْ سَخِطَهَا رَدَّهَا وَصَاعًا مِنْ تَمْرٍ\". [انظر: ٢١٤٠ - مسلم: ١٤١٣ و١٥١٥ و١٥٢٠ و١٥٢٤ - فتح: ٤/ ٣٦١]","vol":"14","page":374},{"text":"ذكر فيه حديث الأعرج عن أبي هريرة قال: قال رسول الله - ﷺ -: \"لَا تُصَرُّوا الابِلَ وَالغَنَمَ، فَمَنِ ابْتَاعَهَا بَعْدُ فهو بِخَيْرِ النَّظَرَيْنِ [بعد] (^١) أن يَحْتَلِبَهَا، إِنْ شَاءَ أَمْسَكَ، وَإِنْ شَاءَ رَدَّهَا وَصَاعَ تَمْرٍ\". وَيُذْكَرُ (^٢) عَنْ أبِي صَالِحٍ، وَمُجَاهِدٍ، وَالوَلِيدِ بْنِ رَبَاحٍ، وَمُوسَى بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيَّ - ﷺ -: \"صَاعَ تَمْرٍ\". وَقالَ بَعْضُهُمْ، عَنِ ابن سِيرِينَ: \"صَاعًا مِنْ طَعَامٍ وَهْوَ بِالخِيَارِ ثَلًاثا\". وَقَالَ بَعْضُهُمْ، عَنِ ابن سِيرِينَ: \"صَاعًا مِنْ تَمْرٍ\". وَلَمْ يَذْكُرْ ثَلَاثا، وَالتَّمْرُ أَكْثَرُ.\nثم ساق حديث عبد الله بن مسعود: مَنِ اشْتَرى شَاةً مُحَفَلَةً فَرَدَّهَا، فَلْيَرُدَّ مَعَهَا صَاعًا من تمر. وَنَهَى النَّبِيُّ - ﷺ - أَنْ تُلَقَّى البُيُوعُ.\nثم ذكر حديث الأعرج عن أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَلَقوُا الرُّكْبَانَ، وَلَا يَبِيعُ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ، وَلَا تَنَاجَشُوا، وَلَا يَبِيعُ حَاضِرٌ لِبَادٍ، وَلَا تُصَرُّوا الغَنَمَ، وَمَنِ ابْتَاعَهَا فَهْوَ بِخَيْرِ النَّظَرَيْنِ بَعْدَ أَنْ يَحْتَلِبَهَا إِنْ رَضِيَهَا أَمْسَكَهَا، وَإِنْ سَخِطَهَا رَدَّهَا وَصَاعًا مِنْ تَمْرٍ\".\nثم ترجم:\n_________\n(^١) ساقطة من الأصول والمثبت من اليونينية.\n(^٢) فوقها في الأصل: معلق","vol":"14","page":375},{"text":"<span data-type='title' id=toc-1582>٦٥ - باب إِنْ شَاءَ رَدَّ المُصَرَّاةَ وَفِي حَلْبَتِهَا صَاعٌ مِنْ تَمْرٍ</span>\n٢١٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرٍو، حَدَّثَنَا المَكِّيُّ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي زِيَادٌ، أَنَّ ثَابِتًا -مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ- أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنِ اشْتَرَى غَنَمًا مُصَرَّاةً فَاحْتَلَبَهَا، فَإِنْ رَضِيَهَا أَمْسَكَهَا، وَإِنْ سَخِطَهَا فَفِي حَلْبَتِهَا صَاعٌ مِنْ تَمْرٍ\". [انظر: ٢١٤٠ - مسلم: ١٤١٣ و١٥١٥ ومسلم ١٥٢٠ و١٥٢٤ - فتح: ٤/ ٣٦٨]\nثم ساق من حديث أبي هريرة: \"مَن اشْتَرى غَنَمًا مُصَرَّاةً فَاحْتَلَبَهَا، فَإِنْ رَضِيَهَا أَمْسَكَهَا، وَإِنْ سَخِطَهَا فَفِي حَلْبتهَا صَاعٌ مِنْ تَمْرٍ\".\nالشرح: حديث أبي هريرة من طرقه أخرجه مسلم (^١)، ولما ذكر ابن حزم من رواه عن الأعرج ومن رواه عن أبي هريرة قال: هؤلاء الأئمة الثقات الأثبات رواه عنهم من لا يحصيهم إلَّا الله، فصار نقل كافة وتواترٍ لا يرده إلَّا محروم غير موفق (^٢).\nوحديث ابن مسعود من أفراد البخاري.\nوالوليد (د. ت. قال) بن رباح دوسي مولى ابن أبي ذباب لم يخرجا له، إنما أخرج له أصحاب السنن، خلا النسائي، وهو صدوق (^٣).\nوموسى (م. د. ق. س) بن يسار روى له الجماعة إلَّا البخاري.\nكذا بخط الدمياطي، ولم يعلَّم له المزي علامة الترمذي.\n_________\n(^١) مسلم (١٥٢٤) كتاب: البيوع، باب: حكم المصراة.\n(^٢) \"المحلى\" ٩/ ٦٦.\n(^٣) انظر: \"الجرح والتعديل\" ٩/ ٤ (١٥)، \"ثقات ابن حبان\" ٥/ ٤٩٣، \"تهذيب الكمال\" ٣١/ ١١ (٦٧٠٣).","vol":"14","page":376},{"text":"وثقه ابن معين (^١).\nوشيخ البخاري في الحديث في باب: إنْ شاء رد المصرَّاة، محمد بن عمرو، وهو البلخي السواق، روى له مع البخاري الترمذي، مات سنة ست وثلاثين ومائتين (^٢)، وشيخ شيخه مكي، وهو ابن إبراهيم الحنظلي البلخي الحافظ، روى عنه البخاري، والجماعة بواسطة، قال عبد الصمد بن الفضل: سمعته يقول: حججت ستين حجة وتزوجت ستين امرأة، وكتبت عن سبعة عشر تابعيًّا. مات سنة خمس عشرة ومائتين ببلخ وقد قارب المائة (^٣).\nوابن جريج هو عبد الملك بن عبد العزيز بن جريج، وزياد هو ابن سعد البلخي.\nوالتعليق عن أبي صالح أخرجه مسلم من حديث سهيل ولده عنه (^٤)، وكذا أخرج تعليق موسى بن يسار من حديث داود بن قيس عنه به (^٥).\nوتعليق مجاهد قال البزار: حدثنا محمد بن موسى القطان، ثنا عمران بن أبان، ثنا محمد بن مسلم، عن ابن أبي نجيح، عنه، عن أبي هريرة مرفوعًا: \"من ابتاع مصراة فله أنْ يردها وصاعًا من طعام\".\nثم قال: وهذا الحديث لا نعلم رواه عن ابن أبي نجيح، عن مجاهد\n_________\n(^١) انظر: \"التاريخ الكبير\" ٧/ ٢٩٨ (١٢٧٣)، \"الجرح والتعديل\" ٨/ ١٦٨ (٧٤٠)، \"ثقات ابن حبان\" ٥/ ٤٠٤، \"تهذيب الكمال\" ٢٩/ ١٦٨ (٦٣١٣).\n(^٢) انظر: \"الجرح والتعديل\" ٨/ (١٥٥)، \"ثقات ابن حبان\" ٩/ ٨٣، \"تهذيب الكمال\" ٢٦/ ٢٢٣ (٥٥١٨).\n(^٣) انظر: \"الطبقات\" لابن سعد ٧/ ٣٧٣، و\"التاريخ الكبير\" ٨/ (٢١٩٩)، و\"ثقات العجلي\" ٢/ ٢٩٦ (١٧٨٥)، و\"تهذيب الكمال\" ٢٨/ ٤٧٦ (٦١٧٠).\n(^٤) مسلم (١٥٢٤/ ٢٤).\n(^٥) مسلم (١٥٢٤/ ٢٣).","vol":"14","page":377},{"text":"إلَّا محمد بن مسلم، ورواه عن محمد عمران وأبو حذيفة (^١).\nوما ذكره عن ابن سيرين: \"صاعًا من طعام\". أخرجه مسلم من حديث قرة عنه به، وفيه: \"وهو بالخيار ثلاثة أيام\". وفيه: \"صاعًا من طعام لا سمراء\" (^٢).\nقال البيهقي: المراد بالطعام هنا التمر لقوله: \"لا سمراء\"، وكذا رواه عوف عن الحسن مرسلًا وفيه: \"إناء من طعام، أو يأخذها\" قال: ورواه إسماعيل بن مسلم، عن الحسن، عن أنس مرفوعًا، وفيه\n\"وصاعًا من تمر\" وفي حديث عوف، عن ابن سيرين، عن أبي هريرة: \"هو بالخيار، إن شاء ردها وإناء من طعام\" (^٣).\nوما ذكره البخاري، عن ابن سيرين ثانيًا أخرجه مسلم أيضًا من حديث أيوب عنه، فذكره (^٤).\nوادَّعى الداودي أنَّ قول ابن سيرين ليس بمحفوظ.\nورواه البيهقي من طريق يزيد بن هارون، ثنا هشام بن حسَّان، عن ابن سيرين: \"من اشترى مصراة فردها، فليرد معها صاعًا من تمر لا سمراء\" (^٥).\n_________\n(^١) ووصله الحافظ بإسناده في \"التغليق\" ٣/ ٢٤٨ وذكر له متابعات، قوى إسناد الحديث بها. وله يذكر المصنف -﵀- وصل تعليق الوليد بن رباح فنقول: رواه أحمد بن منيع في \"مسنده\" كما في \"التغليق\" ٣/ ٢٤٩: ثنا أبو أحمد هو محمد بن عبد الله بن الزبير الأسدي، ثنا كثير هو ابن زيد، عن الوليد بن رباح عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من اشترى مصراة فليرد معها صاعًا من تمر\" ثم قال الحافظ: وكثير بن زيد مختلف فيه.\n(^٢) مسلم (١٥٢٤).\n(^٣) \"السنن الكبرى\" ٥/ ٣١٨ - ٣١٩.\n(^٤) مسلم (١٥٢٤).\n(^٥) \"السنن الكبرى\" ٥/ ٣١٨.","vol":"14","page":378},{"text":"ورواه ابن ماجه من حديث هشام عنه، وفيه \"وهو بالخيار ثلاثة أيام\" وقال: \"صاعًا من تمر لا سمراء\" يعني: الحنطة (^١).\nقال الإسماعيلي: حديث ابن مسعود هو من قوله، وقد رفعه أبو خالد الأحمر، عن التيمي، ورواه ابن المبارك ويحيى بن سعيد وجرير وغيرهم موقوفًا عليه، ثم أسند من حديث أبي عثمان، عن عبد الله قال النبي - ﷺ -: \"من اشترى شاة محفلة فردها، فليرد معها صاعًا من تمر\". وفي ابن ماجه من حديث جابر، عن أبي الضحى، عن مسروق عنه أنه قال: أشهد على الصادق المصدوق أنه قال: \"بيع المحفلات خلابة، ولا تحل الخلابة لمسلم\" (^٢) قال البزار: ولا نعلمه يروى عن أبي الضحى إلَّا من حديث جابر الجعفي (^٣).\n_________\n(^١) \"سنن ابن ماجه\" (٢٢٣٩).\n(^٢) \"سنن ابن ماجه\" (٢٢٤١).\nورواه أيضًا أحمد ١/ ٤٣٣، والبزار في \"البحر الزخار\" ٥/ ٣٣٦ - ٣٣٧ (١٩٦٣)، والبيهقي ٥/ ٣١٧، وابن عبد البر في \"التمهيد\" ١٨/ ٢٠٩ - ٢١٠، وفي \"الاستذكار\" ٢١/ ٨٥ (٣٠٥٥٧) من طريق المسعودي عن جابر عن أبي الضحى، به.\nوالحديث ضعفه ابن القطان في \"البيان\" (١٦٤٦، ٢٠٤٦).\nوقال البوصيري في \"الزوائد\" (٧٤٧): إسناد ضعيف، جابر هو الجعفي متهم بالكذب. وقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٤١٢٥): إسناده ضعيف. وضعفه الألباني في \"ضعيف ابن ماجه\" (٤٨٧)، وفي \"ضعيف الجامع\" (٢٣٥٧). والحديث رواه عبد الرزاق في \"المصنف\" ٨/ ١٩٨ (١٤٨٦٥)، وابن أبي شيبة ٤/ ٣٤٤ (٢٠٨٠٧)، والبيهقي ٥/ ٣١٧ من طريق الأعمش عن خيثمة عن الأسود عن عبد الله بن مسعود، موقوفًا.\nقال البيهقي: إسناده صحيح. وكذا قال الحافظ في \"الفتح\" ٤/ ٣٦٧.\nوقال النووي -قدس الله روحه- في \"المجموع\" ١١/ ٢٢٩: الوقف أصح، والرفع ضعيف.\n(^٣) \"مسند البزار\" ٥/ ٣٣٧ (١٩٦٣).","vol":"14","page":379},{"text":"وفي الباب غير حديث أبي هريرة وابن مسعود، ابن عمر أخرجه ابن ماجه (^١)، وابن عباس أخرجه ابن أبي شيبة (^٢)، ورجل من الصحابة\n_________\n(^١) ابن ماجه (٢٢٤٠).\nوالحديث رواه أيضًا أبو داود (٣٤٤٦)، والبيهقي ٥/ ٣١٩ من طريق عبد الواحد بن زياد، عن صدقة بن سعيد الحنفي، عن جميع بن عمير التيمي، عن عبد الله بن عمر قال: قال رسول الله - ﷺ -: \"يا أيها الناس من باع محفلة فهو بالخيار ثلاثة في أيام، فإن ردها رد معها مثلي لبنها -أو قال- مثل لبنها قمحًا\". وهذا لفظ ابن ماجه.\nوهو حديث أعله البيهقي، فقال: تفرد به جميع بن عمير، قال البخاري: فيه نظر.\nوقال في \"المعرفة\" ٨/ ١١٨: هذِه الرواية غير قوية.\nوقال ابن حزم في \"المحلى\" ٩/ ٦٩: فيه: صدقة بن سعيد، وجميع بن عمير، وهما ضعيفان فسقط.\nوضعفه أيضًا الخطابي في \"معالم السنن\" ٣/ ٩٩ فقال: ليس إسناده بذاك. ووافقه المنذري في \"المختصر\" ٥/ ٨٩، وكذا النووي في \"المجموع\" ١١/ ١٩٧. وقال المصنف -﵀- في \"خلاصة البدر\" ٢/ ٦٨: إسناده لا يقوى. وضعف الحافظ إسناده في \"الفتح\" ٤/ ٣٦٤. وضعفه الألباني في \"ضعيف ابن ماجه\" (٤٨٦). وفي \"ضعيف الجامع\" (٥٣١٨). وسيذكره المصنف قريبًا عازيًا إياه لأبي داود، ومضعفًا لإسناده.\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ٣٤٤ (٢٠٨٠٩) و٤/ ٤٠١ (٢١٤٣٣) و٧/ ٢٩٧ (٣٦٢٣٩).\nورواه أيضًا الترمذي (١٢٦٨)، وأحمد ١/ ٢٥٦، وأبو يعلى ٤/ ٢٣٣ (٢٣٤٥) و٤/ ٢٤٤ (٢٣٥٦)، والطبراني ١١/ ٢٩٢ (١١٧٧٤) من طريق أبي الأحوص عن سماك عن عكرمة عن ابن عباس مرفوعًا: \"لا تستقبلوا السوق ولا تحفلوا ولا ينفق بعضكم لبعض\". وهذا لفظ الترمذي.\nوهو حديث صححه الترمذي. وأشار أبو زرعة لصحته في \"العلل\" ١/ ٣٧٦ (١١٢٠). وأورده الحافظ الذهبي في \"المهذب\" ٤/ ٢٠٨٣ - ٢٠٨٤ (٨٧٨٧) وذكر تصحيح الترمذي، واكتفي، فكأنما أقره. وقال الشيخ أحمد شاكر -﵀- في تعليقه على \"المسند\" (٢٣١٣): إسناده صحيح. وحسنه الألباني في \"صحيح الجامع\" (٧٣٢٤).","vol":"14","page":380},{"text":"أخرجه البيهقي، وفيه: \"صاعًا من طعام، أو صاعًا من تمر\" قال البيهقي: يحتمل أنْ يكون هذا الشك من بعض الرواة، لا أنه على وجه التخيير، ليكون موافقًا للأحاديث الثابتة في هذا الباب (^١).\nإذا تقرر ذلك فالكلام على المصراة من أوجه:\nأحدها: المحفلة: هي المصراة، مأخوذ من حفل الناس، أي واحتفلوا إذا اجتمعوا وكثروا، وكل شيء كثرته فقد حفلته، وما كانت التصرية في الإبل والبقر والغنم وما في معناها يؤخر صاحبها حلبها\nحتى يجتمع لبنها في ضرعها، فإذا رآها من يطلبها يحسبها غزيرة اللبن فيزيد في ثمنها، ثم يظهر له بعد ذلك نقص لبنها عن أيام تحفلها. وذكر ابن سيده مادة حفل، وأنها للاجتماع (^٢).\nوقوله: (وحقن فيه) أي: حبس، وتفسيره في المصرَّاة أنَّه من صرَّيت صحيح، وليس هو من الصِّرار، إذ لو كان منه كانت مصرورة.\nووقع في \"غريب البخاري\" للقزاز قال: صوت الناقة، وأصرت. قال ابن التين: وأراه وهلًا من الكاتب؛ لأنه قال: تقول: تصريت الماء تصرية إذا جمعته، فدلَّ على وهله.\nقلت: قال ابن سيده: صريت الناقة، وصرت وأصرت: تحفل لبنها في ضرعها، وصريت الناقة وغيرها من ذوات اللبن، وصرَّيتها وأصريتها: حفلتها. وناقة صرياء: محفلة، وجمعها: صرايا، على غير قياس (^٣).\n_________\n(^١) \"السنن الكبرى\" ٥/ ٣١٩.\n(^٢) \"المحكم\" ٣/ ٢٦٢ (حفل).\n(^٣) \"المحكم\" ٨/ ٢٣٧ - ٢٣٨.","vol":"14","page":381},{"text":"ثانيها: الأفصح: (لا تُصروا) بضم أوَّله على مثال: لا تزكوا، وما بعده منصوب على أنه مفعول، وروي رفعه، وروي بفتح أوله من الصرِّ وأصله: تصريوا، فاستثقلت الضمة على الياء فنقلت إلى ما قبلها، لأنَّ واو الجمع لا يكون ما قبلها إلا مضمومًا، فانقلبت الياء واوًا واجتمع ساكنان، حذفت الأولى وبقيت واو الجمع.\nويحتمل أنْ يكون أصلها مصررة أُبدلت إحدى الرائين كقوله تعالى: ﴿مَن دَسَّاهَا﴾ [الشمس: ١٠] أي: دسسها، كرهوا اجتماع ثلاثة أحرف من جنس، ويحتمل أن يكون أصلها مصرورة، فأبدل من إحدى الرائيين ياءً، وغلط أبو على البغدادي فذكره في باب الثنائي المضعف، وكلهم ذكرها في الثلاثي المعتل اللام (^١).\n_________\n(^١) قلت: أبو علي البغدادي هذا هو القالي، إسماعيل بن القاسم، والمنقول عنه هذا ذكره في كتابه \"البارع في اللغة\"، كذا ذكره محقق الكتاب (ط. مكتبة النهضة، بغداد، ودار الحضارة العربية، بيروت) ص ٧١٧ في تذييل ألحقه بالكتاب تحت عنوان: لحق بما اقتبسته بعض الكتب من البارع من القسم الضائع منه. ناقلًا إياه عن \"الروض الأنف\".\nوعبارة السهيلي في \"الروض\" ٢/ ٢٧: وقد غلط أبو علي في \"البارع\"، فجعل المصراة بمعنى المصرورة، وله وجه بعيد، وذلك أن يحتج له بقلب إحدى الرائين ياء، مثل: قصِت أظفاري، غير أنه بعيد في المعنى. اهـ.\nوالذي أنكره السهيلي وأظن المصنف -﵀- نقله عنه، أو ممن نقله عنه، هو قول الشافعي -أسكنه الله عليين- كذا نقله عنه الخطابي في \"المعالم\" ٣/ ٩٥ واستشهد له بقول الشاعر:\nوقلت: خذوها هذِه صدقاتكم … مُصَرَّرة أخلافها لم تجدد\nوهذا حكاه الحافظ في \"هدي الساري\" ص ١٤٣، وعنه الزبيدي في \"التاج\" ١٩/ ٥٩٨ ثم إني رأيت في \"المقصور والممدود\" لابن ولاد ص ٦٣ قال: والصري، ثم ذكر كلامًا فيه.","vol":"14","page":382},{"text":"ثالثها: معنى التصرية: الجمع كما سلف، نهى عن جمع اللبن في ضرعها عند إرادة بيعها حتى يعظم ضرعها، فيظن المشتري أنَّ كثرة لبنها عادة مستمرة.\nوعبارة الشافعي أنه ربط أخلافها اليومين والثلاثة لجمع لبنها -وهو صواب- وهي حرام: لما فيها من الغش.\nرابعها: هذا الحديث أصل في الرد بالغش والتدليس، وقد سلف من حديث ابن مسعود أنه خلابة، ولا تحل خلابة مسلم، ولا تختص بالنعم على الأصح عندنا، بل تعم كل مأكول والجارية والإنسان، نعم لا يرد مع الجارية والإنسان شيئًا، وقد جاء في أبي داود: \"من باع محفلة فالبيع صحيح، وللمشتري الخيار\" (^١). والأصح أنه على الفور كالرد بالعيب.\nوفي قول: يمتد ثلاثة أيام. وهذا مختاري، لحديث أبي هريرة في مسلم \"فهو بالخيار ثلاثة أيام\" (^٢) وإذا ردها بعد تلف اللبن رد معها صاع تمر، سواء اشتراها به أم لا، لحديث الباب، وهو الأظهر عند الشافعي، وبه قال مالك في رواية، والليث وابن أبي ليلى وأبو يوسف وأبو ثور وفقهاء الآثار.\nوالواجب: التمر الوسط من تمر البلد، كما حكاه أحمد بن بُشرى المصري عن النص، وقيل: يكفي صاع قوت؛ لأنه ورد في أبي داود: القمح، وليس إسناده بذاك (^٣).\n_________\n(^١) تقدم تخريجه قريبًا.\n(^٢) مسلم (١٥٢٣).\n(^٣) تقدم تخريجه.","vol":"14","page":383},{"text":"وعن مالك أنه إذا كان في موضع لا تمر فيه فصاع حنطة، وعنه: يُرد مكيله ما خلف من اللبن تمرًا أو قيمته.\nخامسها: قال بحديث المصراة جمهور العلماء منهم ابن أبي ليلى ومالك والليث وأبو يوسف والشافعي وأحمد وإسحاق وأبو ثور، وخالف أبو حنيفة، وطائفة من أهل العراق، وبعض المالكية، ومالك في رواية عنه غريبة، وابن أبي ليلى في رواية، فقالوا: يردها ولا يرد معها صاعًا من تمر، قالوا وهذا الحديث مخالف للأصول المعلومة من وجوه ثمانية. وقد ذكرتها مع جوابها في \"شرح العمدة\"، فليراجع\nمنه، وذكرت فيه حكايته صحيحة بإسنادي تتعلق به (^١)، بل قال أبو حنيفة\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ٧/ ٦٣ - ٧٣.\nوالحكاية التي أشار المصنف -﵀- إليها قال: ومن الحكايات الصحيحة في هذا الباب ما أنبأنا به عن أبي الفضل أحمد بن عساكر، عن أبي المظفر عبد الرحيم السمعاني، عن والده عبد الكريم، عن أبي المعمر المبارك الأزجي، عن أبي القاسم يوسف بن علي الزنجاني، عن الشيخ أبي إسحاق الشيرازي، قال: سمعت القاضي أبي الطيب الطبري قال: كنا في حلقة الذكر بجامع المنصور، فجاء شاب خراساني فسأل عن مسألة المصراة، فطالب بالدليل، فاحتج المستدل بحديث أبي هريرة الوارد فيها، فقال الشاب -وكان حنفيًّا-: أبو هريرة غير مقبول الحديث، قال القاضي: فما إن استتم كلامه حتى سقطت عليه حية عظيمة من سقف الجامع، فوثب الناس من أجلها، وهرب الشاب من يديها وهي تتبعه فقيل له: تب تب. فقال: تبت، فغابت الحية فلم ير لها أثرًا. وهذا إسناد جليل صحيح رواته كلهم ثقات. اهـ، \"الإعلام\" ٧/ ٧٠ - ٧١.\nقلت: لم يتفرد المصنف -﵀- بذكر هذِه القصة، والتي لا أجد عليها تعليقًا إلا أن أقول: لا تعليق، وسبحان من لا يعلم مقادير عباده إلا هو. فقد ذكرها الحافظ الذهبي في \"تاريخ الإسلام\" ٤/ ٣٥٤، وفي \"سير أعلام النبلاء\" ٢/ ٦١٨ - ٦١٩ معلقة عن أبي سعد السمعاني، ثم قال: إسنادها أئمة، وأبو هريرة إليه المنتهى في حفظ ما سمعه من الرسول - ﵇ - وأدائه بحروفه، وقد أدى حديث =","vol":"14","page":384},{"text":"ومحمد: التصرية عيب، ولا يرد به. وحكي عن أبي حنيفة أنه يرجع بأرش التصرية، قالوا: ويعارضه حديث الخراج بالضمان، ووجهه أن مشتري المصراة ضامن لها لو هلكت عنده واللبن عليه، فلا يكون له، وأين هذا من قوة ذاك؟ ثم هذا عام وحديث المصراة خاص، ولا يعترض على السُّنة بالمعقولات.\nقال مالك فيما نقله عنه ابن عبد البر: أو لأحد في هذا الحديث رأي؟ قال ابن القاسم: وأنا آخذ به، إلَّا أنَّ مالكًا قال لي: أرى أهل البلد إذا نزل بهم هذا أنْ يعطوا الصالح من عيشهم، قال: وأهل مصر\nعيشهم الحنطة (^١).\nوروي عنه أنه قال: أو لأحد في هذا الحديث رأي؟\nوعنه أنَّه لمَّا سُئل عنه قرأ: ﴿فَليحْذَرِ اَلَذِينَ﴾ الآية. [النور: ٦٣] وزعم أبو حنيفة أنَّه كان قبل تحريم الربا، وروى أشهب نحوه عن مالك (^٢)، وأنَّ ذلك كان حين كانت العقوبة بالمال، وهو واهٍ؛ لأنَّه إثبات نسخ بالاحتمال، وهو غير سائغ.\nوقيل: نسخه حديث الخراج بالضمان والكالئ بالكالئ.\nومنهم من حمله على ما إذا اشترط ذلك وليس بشيء، ومنهم من ادَّعى نسخه بقوله تعالى: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ [النحل: ١٢٦] ولم يجعلوا حديث المصراة أصلًا يقيسون عليه ولد\n_________\n= المصراة بألفاظه، فوجب علينا العمل به، وهو أصل برأسه.\nوكذا ذكرها الحافظ ابن كثير في \"البداية والنهاية\" ١٢/ ٦٥٦ معلقة عن أبي القاسم الزنجاني.\n(^١) \"التمهيد\" ١٨/ ٢٠٢.\n(^٢) انظر: \"التمهيد\" ٨/ ٤١١، و\"الاستذكار\" ٢١/ ٢٥، ٨٧.","vol":"14","page":385},{"text":"الجارية إذا ولدت عند المشتري ثم ردت بالعيب. فالشافعي: يحبس الولد، ومالك يخالفه، ووافقه ابن القاسم، وخالفه أشهب، ومن جملة ما ردوا به الحديث اضطرابه، حيث قال مرة: \"صاعًا من تمر\" ومرة قال: \"من طعام\". ومرة قال: \"مثل -أو مِثْلي- لبنها قمحًا\".\nوجوابه: أنَّ الأخبار كلها متفقة على إثبات الخيار، ومنهم من قال: إنَّه مخالف لقوله تعالى: ﴿فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ﴾ [البقرة: ١٩٤] فإذن يعلُّ الحديث بذلك (^١).\nوقال محمد بن شجاع فيما نقله الطحاوي: نسخه حديث: \"البيعان بالخيار ما لم يتفرقا\" (^٢).\nفلمَّا قطع بالفرقة الخيار ثبت بذلك أنْ لا خيار لأحد بعد هذا، إلا ما استثناه الشارع في قوله: \"إلَّا بيع الخيار\" (^٣) ثم أفسده الطحاوي بأنَّ الخيار المجعول في المصراة خيار عيب، وخيار العيب لا تقطعه الفرقة (^٤)، وهو كما قال ابن حزم: صحَّ عن ابن مسعود: \"من اشترى محفلة فليرد معها صاعًا من تمر\" (^٥) وصحَّ أيضًا عن أبي هريرة من فتياه، ولا مخالف لهما من الصحابة في ذلك، وعن زفر: يردها وصاعًا من تمر أو شعير أو نصف صاع من بر. وقال ابن أبي ليلى في أحد قوليه، وأبو يوسف: يردها وقيمة صاع من تمر. وقال\n_________\n(^١) \"التمهيد\" ١٨/ ٢٠٧ - ٢٠٩، ٢١٤ - ٢١٥ بتصرف.\n(^٢) \"شرح معاني الآثار\" ٤/ ١٩ والحديث سلف برقم (٢٠٧٩) باب: إذا بيّن البيعان ولم يكتما ونصحا.\n(^٣) سلف برقم (٢١١١) باب: البيعان بالخيار ما لم يتفرقا.\n(^٤) \"شرح معاني الآثار\" ٤/ ١٩.\n(^٥) سلف برقم (٢١٤٩).","vol":"14","page":386},{"text":"أبو حنيفة ومحمد: إنْ كان اللبن حاضرًا لم يتغير ردها ورد اللبن، ولا يرد معها صاع تمر ولا شيئًا، وإن كان قد أكله لم يكن له ردها، لكن يرجع بقيمة العيب فقط (^١).\nوعن داود: لا يثبت الخيار بتصرية البقر؛ لأنها ليست مذكورة في الحديث.\nقلت: فيه: \"من باع محفلة\" كما تقدم، وهو أعم.\nوعند المالكية: لو ردَّ عين اللبن لم يصح ولو اتفقا؛ لأنه بيع الطعام قبل قبضه.\nوقال سحنون: إقاله، فإنْ تعذرت ففي الاكتفاء بصاع قولان عندهم، ولو ردت بعيب غيره ففي الصالح قولان لهم.\nونقل ابن عبد البر عن مذهب الشافعي وأحمد تعدد الصالح في الأولى (^٢).\nتنبيهات:\nأحدها: أكثر أصحاب مالك أنَّ التصرية عيب خلافًا لبعض متأخريهم، ذكره ابن التين.\nثانيها: في الحديث أربعة أدلة للجمهور نهيه - ﵇ - عنها، وهي عيب، وجعل الخيار لمبتاعها، وإيجابه الصالح من التمر، وعندهم لا يجب، وأن اللبن له قسط من الثمن.\nثالثها: في \"المدونة\" أنه إذا حلبها ثالثة، فإن كان ما تقدَّم اختيارًا فهو رضا، وقال مالك: له ذلك (^٣). وقال محمد: يلزمه. وقال عيسى:\n_________\n(^١) \"المحلى\" ٩/ ٦٧.\n(^٢) \"التمهيد\" ١٨/ ٢١٧.\n(^٣) \"المدونة\" ٣/ ٢٨٧.","vol":"14","page":387},{"text":"يحلف في الثالثة ما كان رضي بها.\nرابعها: انفرد أحمد بقوله: إذا حلبها له الأرش ولا رد، فخالف النص، وانفرد ابن أبي ليلى وأبو يوسف فقالا: يرد قيمة ما حلب من اللبن.\nخامسها: في الحديث أنَّ بيع شاة لبون بمثلها غير جائز؛ لأنَّ اللبن يأخذ قسطًا من الثمن، قاله الخطابي (^١).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٠٥٢.\nوورد في هامش الأصل ما نصه: فرع: يتعدد الصالح بتعدد المصراة كما نقله ابن قدامة عن الشافعي. قال بعض أشياخي: ولم أره في كلام أشياخنا يعني الشافعية.","vol":"14","page":388},{"text":"<span data-type='title' id=toc-1583>٦٦ - باب بَيْعِ العَبْدِ الزَّانِي</span>\nوَقَالَ شُرَيْحٌ (^١): إِنْ شَاءَ رَدَّ مِنَ الزِّنَا.\n\n٢١٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي سَعِيدٌ المَقْبُرِيُّ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّهُ سَمِعَهُ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا زَنَتِ الأَمَةُ فَتَبَيَّنَ زِنَاهَا فَلْيَجْلِدْهَا وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتْ فَلْيَجْلِدْهَا وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتِ الثَّالِثَةَ فَلْيَبِعْهَا، وَلَوْ بِحَبْلٍ مِنْ شَعَرٍ\". [٢٢٣٤، ٦٨٣٩ - مسلم: ١٧٠٣ - فتح: ٤/ ٣٦١]\n\n٢١٥٣ - ٢١٥٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - سُئِلَ عَنِ الأَمَةِ إِذَا زَنَتْ وَلَمْ تُحْصِنْ قَالَ: \"إِنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ إِنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ إِنْ زَنَتْ فَبِيعُوهَا وَلَوْ بِضَفِيرٍ\". قَالَ ابْنُ شِهَابٍ: لَا أَدْرِي بَعْدَ الثَّالِثَةِ، أَوِ الرَّابِعَةِ. [٢٢٣٢ و٢٢٣٣ و٢٥٥٥ و٢٥٥٦ و٦٨٣٧ و٦٧٣٨ - مسلم: ١٧٠٤ - فتح: ٤/ ٣٦٩]\nوعن سعيد المقبري، عن أبيه، عن أبي هريرة مرفوعًا: \"إِذَا زَنَتِ الأَمَةُ فَتبَيَّنَ زِنَاهَا فَلْيَجْلِدْهَا وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتْ فَلْيَجْلِدْهَا وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتِ الثالِثَةَ فَلْيَبِعْهَا وَلَوْ بِحَبْلٍ مِنْ شَعَرٍ\".\nوعنه وزيد بن خالد أنه - ﷺ - سُئِلَ عَنِ الأَمَةِ إِذَا زَنَتْ وَلَمْ تُحْصِنْ، قَالَ: \"إِنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ إِنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ إِنْ زَنَتْ فَبِيعُوهَا وَلَوْ بِضَفِيرٍ\". قَالَ ابن شِهَابٍ: لَا أَدْرِي بَعْدَ الثالِثَةِ أَوِ الرَّابِعَةِ.\nالحديثان في \"الصحيح\" (^٢).\n_________\n(^١) فوقها في الأصل: مسند متصل.\n(^٢) الحديث الأول سيأتي برقمي (٢٢٣٤، ٦٨٣٩)، ورواه مسلم (١٧٠٣)، والحديث الثاني سيأتي بأرقام (٢٢٣٢ - ٢٢٣٣، ٢٢٥٥ - ٢٥٥٦، ٦٨٣٧ - ٦٨٣٨)، ورواه مسلم (١٧٠٤).","vol":"14","page":389},{"text":"وفي رواية أيوب بن موسى: \"فليجلدها الحد\" (^١).\nقال ابن عبد البر: لا نعلم أحدًا ذكر فيه الحد غيره (^٢).\nوقال الدارقطني: رواه ابن جريج وعدَّد جماعة، فقالوا: عن سعيد، عن أبي هريرة، لم يذكروا أبا سعيد (^٣).\nوفي مسلم كذلك (^٤) وذكره البخاري في كتاب المحاربين متابعة من جهة إسماعيل ابن أمية (^٥).\nقال الدارقطني: والمحفوظ حديث الليث يعني عن سعيد عن أبيه في الكتاب (^٦).\nوقوله: (ولم تحصن): قال الطحاوي: لم يقل هذِه اللفظة غير مالك عن الزهري.\nقال ابن عبد البر: رواها ابن عيينة ويحيى بن سعيد عن ابن شهاب، كما رواه مالك. قال: وتابع مالكًا على هذا السند يونس بن يزيد ويحيى بن سعيد، ورواه عقيل والزبيدي وابن أخي الزهري، عن الزهري، عن عبيد الله، عن شبل بن حامد المزني أنَّ عبد الله بن مالك الأوسي أخبره أنَّ رسول الله - ﷺ - سُئل عن الأمة .. الحديث،\n_________\n(^١) رواها مسلم (١٧٠٣/ ٣١)، وستأتي برقم (٢٢٣٤)، ورواها مسلم (١٧٠٣/ ٣٠) من طريق الليث عن سعيد بن أبي سعيد المقبري، عن أبيه، عن أبي هريرة.\n(^٢) \"التمهيد\" ٩/ ٩٧ - ٩٨.\nقلت: كلا توبع أيوب على ذكر الحد، كما سلف تخريجه.\n(^٣) \"علل الدارقطني\" ١٠/ ٣٧٦ - ٣٧٨، و\"الإلزامات والتتبع\" ص ١٣٦ - ١٣٧.\n(^٤) مسلم (١٧٠٣/ ٣٠).\n(^٥) ستأتي بعد حديث (٦٨٣٩) كتاب: الحدود، باب: لا يثرب على الأمة.\n(^٦) \"علل الدارقطني\" ١٠/ ٣٧٨.","vol":"14","page":390},{"text":"إلَّا أنَّ عقيلًا وحده قال: مالك بن عبد الله، وعكس آخرون، وكذا قال يونس بن يزيد، عن ابن شهاب، عن شبل به، فجمع الإسنادين جميعًا فيه، وانفرد مالك بإسناد واحد عند عقيل والزبيدي وابن أخي الزهري، فيه أيضًا إسناد آخر عن ابن شهاب عن عبيد الله عن أبي هريرة وزيد بن خالد وشبل أنَّه - ﵇ - سُئل عن الأمة إذا زنت .. الحديث، هكذا قال ابن عيينة في هذا الحديث جعل شبلًا مع أبي هريرة وزيد، فأخطأ وأدخل إسناد حديث في آخر، ولم يتم حديث شبل. قال أحمد بن زهير: سمعت يحيى يقول: شبل لم يسمع من رسول الله - ﷺ - شيئًا، وفي رواية: ليست له صحبة، يقال: شبل بن معبد، وشبل بن حامد، روى عن عبد الله بن مالك، عن رسول الله - ﷺ -، قال يحيى: وهذا عندي أشبه. وقال محمد بن يحيى النيسابوري: جمع ابن عيينة في حديث: أبا هريرة وزيد بن خالد وشبلًا، وأخطأ في ضمه شبلًا إلى أبي هريرة وزيد، في هذا الحديث، وإن كان عبيد الله بن عبد الله قد جمعهم فيه، فإنه رواه عن أبي هريرة وزيد عن رسول الله - ﷺ -، وعن شبل، عن عبد الله بن مالك، عن رسول الله - ﷺ - فترك ابن عيينة حديثه، وضم شبلًا إلى أبي هريرة وزيد وجعله حديثًا واحدًا، وإنما ذا حديث وذاك حديث، وقد ميزهما يونس بن يزيد، وتفرد معمر ومالك بحديث أبي هريرة وزيد، وروى الزبيدي وابن أخي الزهري وعقيل حديث شبل فاجتمعوا على خلاف ابن عيينة، كذا قال محمد بن يحيى: إن مالكًا\nومعمرًا انفردا بحديث أبي هريرة وزيد، وقد تابعهما يحيى بن سعيد الأنصاري (^١).\n_________\n(^١) \"التمهيد\" ٩/ ٩٤ - ٩٦ بتصرف.","vol":"14","page":391},{"text":"قلت: قد خرجه البخاري أيضًا من طريق صالح بن كيسان، عن ابن شهاب، عن عبيد الله بن عبد الله، عن أبي هريرة وزيد (^١)، فذكره (^٢).\nوصححه الترمذي من حديث الأعمش عن أبي صالح عن أبي هريرة (^٣).\nورواه النسائي وأدخل بين الأعمش وأبي صالح، حبيب بن أبي ثابت (^٤). وأخرجه من حديث الزهري، عن حميد، عن أبي هريرة في الرابعة أو الثالثة ببيعها ولو بضفير، وقال: هذا خطأ (^٥).\nقلت: وروى أيضًا من حديث عمارة بن أبي فروة، عن ابن شهاب، عن عروة وعمرة، عن عائشة مرفوعًا: \"إذا زنت الأمة\" الحديث، ذكره ابن عبد البر، ورواه إسحاق بن راشد، عن الزهري، عن حميد، عن أبي هريرة، وهذان خطأ (^٦).\nوروي أيضًا من حديث أبي جميلة عن علي أنه - ﵇ - أُخبر بأمة فجرت، فأرسلني إليها فقال: \"أقم عليها الحد\"، ثم قال: \"أقيموا الحدود على ما ملكت أيمانكم\" أخرجه ابن أبي شيبة (^٧)، وممن كان\n_________\n(^١) ورد بهامش الأصل: من خط الشيخ: وذكر فيه: ولم تحصن.\n(^٢) سيأتي برقمي (٢٢٣٢ - ٢٢٣٣) باب: بيع المدبر.\n(^٣) الترمذي (١٤٤٠).\n(^٤) \"السنن الكبرى\" ٤/ ٢٩٩ (٧٢٤٢).\n(^٥) السابق ٤/ ٣٠١ (٧٢٥٥).\n(^٦) \"التمهيد\" ٩/ ٩٨.\n(^٧) \"المصنف\" ٥/ ٤٨٧ (٢٨٢٦٧).\nورواه أيضًا أبو داود (٤٤٧٣)، وأحمد ١/ ٩٥، ١٤٥، وعبد الله بن أحمد ١/ ١٣٥، ١٣٥ - ١٣٦، والبزار في \"البحر الزخار\" ٣/ ١٦ (٧٦٢)، والنسائي في \"الكبرى\" ٤/ ٣٠٤ (٧٢٦٨ - ٧٢٦٩)، وأبو يعلى في \"مسنده\" ١/ ٢٧١ (٣٢٠)، والمزي في \"تهذيب الكمال\" ١٤/ ٣٨٨ - ٣٨٩.\nجميعًا من طريق عبد الأعلى عن أبي جميلة، عن علي، به. =","vol":"14","page":392},{"text":"يجلدها إذا زنت أو يأمر برجمها ابن مسعود وأبو برزة وفاطمة وابن عمر وزيد بن ثابت وإبراهيم النخعي وأشياخ الأنصار -قاله عبد الرحمن بن أبي ليلى- وعلقمة والأسود وأبو جعفر محمد بن علي وأبو ميسرة (^١).\nإذا عرفت ذلك فمعنى: \"تبين زناها\" أي: ثبت بالبينة أو بالإقرار أو بالحبل على خلفت فيه، والأمة: المملوكة، وجمعها إماء، وإموان.\nوفقه الباب: الحض على بيع العبد الزاني، والندب إلى مباعدة الزانية.\nومعنى قوله: \"بحبل من شعر\": المبالغة في التزهيد فيها، وليس هذا من وجه إضاعة المال؛ لأنَّ أهل المعاصي نحن مأمورون بقطعهم ومنابذتهم.\nوالضفير: هو الحبل المضفور، فعيل بمعنى مفعول، تقول: ضفرته إذا فتلته. وقال ابن فارس: هو (حَبْك) (^٢) الشعر وغيره عريضًا (^٣). وهو مثل تضربه العرب للتقليل، مثل لو منعوني عقالًا ولو فرسن شاة، ولم يذكر الحد في الثالثة اكتفاءً بما تقدم من تقرره ووجوبه، وقد قال تعالى: ﴿فَإِنْ أَتَيْنَ بِفَاحِشَةٍ﴾ [النساء: ٢٥].\n_________\n= ورواه ابن أبي شيبة أيضًا ٧/ ٢٨٠ (٣٦٠٧٧) مختصرًا.\nقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٧٣٦، ١١٣٧ - ١١٣٨، ١٢٣٠): إسناده ضعيف. وضعفه العلامة الألباني في \"الإرواء\" (٢٣٢٥).\nوالحديث رواه مسلم (١٧٠٥) بنحوه موقوفًا.\n(^١) رواه عنهم جميعًا ابن أبي شيبة ٥/ ٤٨٧ - ٤٨٨ (٢٨٢٦٨ - ٢٨٢٧٠، ٢٨٢٧٢ - ٢٨٢٧٨).\n(^٢) كذا بالأصل، وفي \"المجمل\" ٢/ ٥٦٤: نسجك.\n(^٣) \"مجمل اللغة\" ٢/ ٥٦٤.","vol":"14","page":393},{"text":"يعني بالعذاب: الجلد، لأنَّ الرجم لا ينتصف، وإحصان الأمة إسلامها عند مالك والكوفيين والشافعي وجماعة كما نقله عنهم ابن القطان، وقيل: معناه: لم تعتق فيزول بالعتق، وقيل: معناه: ما لم تتزوج، وقد اختلف فيه في قوله تعالى: ﴿فَإِذَآ أُحصِنَّ﴾ [النساء: ٢٥] هل هو الإسلام أو التزويج -فتحد المزوجة وإن كانت كافرة، قاله الشافعي- أو الحرية.\nوحديث علي: \"أقيموا على أرقائكم الحد من أحصن منهم ومن لم يحصن\". أخرجه مسلم موقوفًا (^١) والنسائي مرفوعًا (^٢)، فتُحد الأمة على أي حالة كانت، ويعتذر عن الإحصان في الآية فإنه أغلب حال الإماء، وزعم أبو عمر أن من قرأ (أحصن) بالفتح فمعناه: تزوجن وأسلمن، ومن ضم قال: زوجن (^٣).\nومعنى \"لا يثرب\": لا يلومن ولا يعذبن بعد الجلد، ويؤيده أنَّ توبة كعب بن مالك (^٤)، ومن فرَّ يوم حنين حين تاب الله عليهم (^٥)، كانت شرفًا لهم، ولم تكن لهم ملامة، فبان أنَّ اللوم والتثريب لا يكون إلَّا قبل التوبة أو الجلد.\nوقال الخطابي: معناه لا يقتصر على تعييرها وتوبيخها دون الجلد (^٦)، ولا شك أنَّ الإكثار من اللوم يزيل الحياء والحشمة،\n_________\n(^١) مسلم (١٧٠٥) كتاب: الحدود، باب: تأخير الحد عن النفساء.\n(^٢) \"السنن الكبرى\" ٤/ ٣٠٤ (٧٢٦٨) وقد تقدم بنحوه.\n(^٣) \"التمهيد\" ٩/ ٩٨.\n(^٤) سيأتي حديثه هذا مطولًا برقم (٤٤١٨)، ورواه مسلم (٢٧٦٩).\n(^٥) خبرهم في سورة التوبة [٢٥ - ٢٦].\n(^٦) \"أعلام الحديث\" ٢/ ١٠٥٣.","vol":"14","page":394},{"text":"وغالب أحوال العبيد عدم الاندفاع باللوم، بخلاف الحر.\nالعبد يقرع بالعصا … والحر تكفيه الملامة (^١)\nوأوجب أهل الظاهر بيع الأمة إذا زنت الرابعة وجلدت، والأمة كلها على خلافه، وكفى بقولهم جهلًا خلاف الأمة له.\nواختلف العلماء في العبد إذا زنى، هل الزنا عيب يجب رده به أم لا؟\nفقال مالك: هو عيب في العبد والأمة، وهو قول أحمد وإسحاق وأبي ثور. وقال الشافعي: كل ما ينقص من الثمن فهو عيب.\nوقال الكوفيون: هو في الجارية عيب لأنها تستولد دون الغلام، وكذلك ولد الزنا عيب يرد به.\nوقال مالك: إذا كانت الجارية ولد زنا فهو عيب، وإنما جعل الزنا عيبًا؛ لأنه ربما بلغ الحد به مبلغ تلف النفس، وإنَّ المنايا قد تكون من القليل والكثير، وإذا صح أنَّه عيب وجب على البائع إعلامه، فإذا رضي به صح البيع كسائر العيوب، وإذا لم يبِّينه كان للمبتاع رده إن شاء.\nفإن قلت: فما معنى أمره - ﵇ - ببيع الأمة الزانية والذي يشتريها يلزمه من اجتنابها، ومباعدتها ما يلزم البائع.\nفالجواب: أنَّ فائدة ذلك -والله أعلم- المبالغة في تقبيح فعلها، وإعلام أنَّ الأمة الزانية لا جزاء لها إلَّا البيع أبدًا، وأنها لابقاء لها عند سيد، وذلك زجر لها عن معاودة الزنا وأدب بالغ، ولعل الثاني يعفها بالوطء، أويبالغ في التحرز عليها أو يزوجها أو يصونها بهيبته، أو بالإحسان إليها والتوسعة عليها، وأشباه ذلك.\n_________\n(^١) من قول الشاعر: خلف بن خليفة الأقطع. من شعراء العصر الأموي.","vol":"14","page":395},{"text":"وهل يجلدها السيد أم لا؟\nقال مالك والشافعي وأحمد: نعم، وخالف أبو حنيفة فقال: لا يقيمه إلَّا الإمام بخلاف التعزير، احتج في \"الهداية\" بحديث \"أربع إلى الوالي\" فذكر منها الحدود (^١)، ولا نعلمه (^٢).\nوهل يكتفي السيد بعلم الزنا أو لا؟\nفيه روايتان عند المالكية، ومنهم منْ فرَّق بين المزوجة فلا يقيمه السيد، وغيرها فيقيمه، وفي الحديث أنَّ الأمة لا تُرجم وإن كانت مزوجة، وأنَّ الزاني إذا حد ثم زنى ثانيًا حد أيضًا.\nواستنبط بعضهم من قوله: \"ولو بضفير\"، جواز البيع بالغبن، لأنه بيع حقير بثمن يسير، وليس بجيد؛ لأنَّ الغبن المختلف فيه إنما هو مع الجهالة من المغبون، وأمَّا مع علم البائع بقدر ما باع وما قبض\nفلا يختلف فيه؛ لأنه عن علم منه ورضا، فهو إسقاط لبعض الثمن لا سيما والحديث خرج على جهة التزهيد وترك الغبطة.\nوأجمع فقهاء الأمصار أنَّ العبد في الحد كالأمة.\nوانفرد أهل الظاهر فقالوا بجلده مائة، عملًا بظاهر القرآن، لكنهم خالفوا ظاهره في الأمة؛ فإنهم نصفوا عملًا بالآية الأخرى ﴿فَعَلَيْهِنَّ نِصْفُ مَا عَلَى المُحْصَنَاتِ مِنَ العَذَابِ﴾ [النساء: ٢٥].\nوزعم بعضهم فيما حكاه الطحاوي (^٣) أنَّ قوله: (ويجلدها) على التأديب لا الحد، ويحتمل أنَّ الله تعالى أعلم نبيه أنَّ حد الإماء إذا\n_________\n(^١) \"الهداية\" ٢/ ٣٨٥.\n(^٢) وأورده الزيلعي في \"نصب الراية\" ٣/ ٣٢٦ وقال: غريب.\nوتبعه الحافظ فقال في \"الدراية\" ٢/ ٩٩: لم أجده.\n(^٣) في \"شرح معاني الآثار\" ٣/ ١٣٧.","vol":"14","page":396},{"text":"زنين قبل الإحصان جلد خمسين، فأعلم بذلك الناس.\nوكان الشطر فيهن بعد الإحصان بالتزويج ما هو أغلظ من ذلك إذ كان هو المفعول بالقياس على الحرائر، ثم أبان الله جل وعز أنَّ حكمهن بعد الإحصان كحكمهن فيه تخفيفًا ورحمة بقوله: ﴿فَإِذَا أُحْصِنَّ﴾ [النساء: ٢٥] الآية.\nتنبيهان:\nأحدهما: تردد ابن شهاب (لا أدري بعد الثالثة أو الرابعة)، قد جزم المقبري أنه في الثالثة، كما ذكره البخاري أولًا.\nثانيهما: سقوط الرجم عن الأمة بالإجماع بين العلماء كما ادعاه ابن التين، وكان قتادة يرى زواج المملوك إحصانًا له، وبه قال أبو ثور.\nقال: واختلفوا إذا زنت المملوكة ولا زوج لها، فروي عن ابن عباس لا حد لها (^١). وقرأى ﴿أُحْصِنَّ﴾ بضم الهمزة، وقال أكثر العلماء: تجلد وإن لم تزوج ومعنى الإحصان فيهن الإسلام وعليه قرأه ﴿أَحْصِنَّ﴾ بفتح الهمزة (^٢)، وقيل: على هذا أيضًا تزوجن، واحتج بقوله تعالى: ﴿مُحْصِنِينَ غَيْرَ مُسَافِحِينَ﴾ [النساء: ٢٤] (^٣).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٤٨٩ (٢٨٢٨٨).\n(^٢) قال أبو محمد مكي بن أبي طالب القيسي في \"الكشف عن وجوه القراءات السبع\" ١/ ٣٨٥: قرأ أبو بكر وحمزة والكسائي بفتح الهمزة والصاد، وقرأ الباقون بضم الهمزة وكسر الصاد. وانظر: \"الحجة للقراء السبعة\" ٣/ ١٥٠ - ١٥١.\n(^٣) تتمة هامة: تعليق شريح المذكور أول الباب -والذي فات المصنف ﵀ ذكر من وصله- وصله سعيد بن منصور كما في \"تغليق التعليق\" ٣/ ٢٥٢: ثنا هشيم: أنا هشام، عن ابن سيرين أن رجلًا اشترى من رجل جارية كانت فجرت، ولم يعلم بذلك المشتري، فخاصمه إلى شريح، فقال: إن شاء رد من الزنا.\nقال في \"الفتح\" ٤/ ٣٦٩: إسناده صحيح.","vol":"14","page":397},{"text":"<span data-type='title' id=toc-1584>٦٧ - باب البَيْعِ وَالشِّرَاءِ مَعَ النِّسَاءِ</span>\n٢١٥٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ عُرْوَةُ بْنُ الزُّبَيْرِ قَالَتْ عَائِشَةُ ﵂ دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - فَذَكَرْتُ لَهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"اشْتَرِي وَأَعْتِقِي، فَإِنَّ الوَلَاءَ لِمَنْ أَعْتَقَ\". ثُمَّ قَامَ النَّبِيُّ - ﷺ - مِنَ العَشِيِّ، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: \"مَا بَالُ أُنَاسٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَ فِي كِتَابِ اللهِ؟! مَنِ اشْتَرَطَ شَرْطًا لَيْسَ فِي كِتَابِ اللهِ فَهْوَ بَاطِلٌ، وَإِنِ اشْتَرَطَ مِائَةَ شَرْطٍ، شَرْطُ اللهِ أَحَقُّ وَأَوْثَقُ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٤/ ٣٦٩]\n\n٢١٥٦ - حَدَّثَنَا حَسَّانُ بْنُ أَبِي عَبَّادٍ، حَدَّثَنَا هَمَّامٌ قَالَ: سَمِعْتُ نَافِعًا يُحَدِّثُ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، أَنَّ عَائِشَةَ ﵂ سَاوَمَتْ بَرِيرَةَ، فَخَرَجَ إِلَى الصَّلَاةِ، فَلَمَّا جَاءَ قَالَتْ: إِنَّهُمْ أَبَوْا أَنْ يَبِيعُوهَا إِلَّا أَنْ يَشْتَرِطُوا الوَلَاءَ. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". قُلْتُ لِنَافِعٍ حُرًّا كَانَ زَوْجُهَا أَوْ عَبْدًا؟ فَقَالَ: مَا يُدْرِينِي. [٢١٦٩، ٢٥٦٢، ٦٧٥٢، ٦٧٥٧، ٦٧٥٩ - مسلم: ١٥٠٤ - فتح: ٤/ ٣٧٠]\nذكر فيه حديث عائشة في شرائها بريرة من طريقين.\nوشيخ البخاري في الثاني حسَّان بن أبي عباد، واسمه حسَّان (^١) (^٢)، فهو أبو علي حسَّان بن حسَّان، من أفراد البخاري، قال أبو حاتم: مُنكر الحديث (^٣). قال الكلاباذي: مات سنة ثلاث عشرة ومائتين (^٤).\n_________\n(^١) في هامش الأصل: في \"الكاشف\": وقال البخاري: كان المقرئ يثني عليه.\n(^٢) أي اسم أبي عباد: أبو حسان.\n(^٣) \"الجرح والتعديل\" ٣/ ٢٣٨.\n(^٤) نقله عنه محمد بن طاهر المقدسي في كتاب \"الجمع بين رجال الصحيحين\" ١/ ٩٤.\nفائدة: ذكر ابن عدي في كتابه \"أسامي من روى عنهم البخاري في جامعه الصحيح\" ص ١١٧: حسان بن حسان البصري (٧٢) رجل، وحسان بن أبي عباد البصري (٧٣) رجل، فجعلهما اثنين. وهو وهم منه -﵀- لأنهما رجل واحد. =","vol":"14","page":398},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= صرح بذلك الحافظ مغلطاي في \"إكمال تهذيب الكمال\" ٤/ ٦١ (١٢٥٩)، والحافظ في \"تهذيب التهذيب\" ١/ ٣٨١ وقال في \"الفتح\" ٤/ ٣٧٠: وحسان، وقع عند المستملي: ابن أبي عباد، وعند غيره: حسان بن حسان، وهما واحد.\nوقال في موضع آخر ٧/ ٣٥٥: حسان بن حسان، هو أبو علي البصري، ويقال أيضًا: حسان بن أبي عباد، ووهم من جعله اثنين.\nوهو ما قرره أبو عبد الله الحاكم في كتاب \"المدخل إلى الصحيح\" ٢/ ٢٣٠ في سياقه لذكر أسامي من أخرج البخاري ومسلم حديثهم في \"الصحيح\"، فقال: وأخرج البخاري وحده (٦٣٦) حسان بن أبي عباد. ولم يذكر الآخر، فجعلهما واحدًا.\nوأما عن طعن أبي حاتم فيه وقوله: منكر الحديث.\nفرأيت الحافظ -﵀- ترجمه في \"هدي الساري\" ص ٣٩٦ في الفصل التاسع: في سياق أسماء من طعن فيه من رجال البخاري، والجواب عن هذِه الاعتراضات. فقال: حسان بن حسان، وهو حسان بن أبي عباد البصري، ثم ذكر كلام أبي حاتم، وقال: روى عنه البخاري حديثين فقط، أحدهما في المغازي، والآخر في كتاب الحج. اهـ بتصرف.\nوتعقب بأن البخاري أخرج له ستة أحاديث، ليس حديثين فقط، في كتاب العمرة (١٧٧٨)، وكتاب البيوع (٢١٥٦)، وكتاب الوصايا (٢٧٤٦)، وكتاب المغازي (٤٠٤٨)، وكتاب التفسير (٤٩٦٠)، وكتاب الاستئذان (٦٢٩٦).\nوورد في هامش (م) في هذا الموضع:\nقال ابن الرفعة في \"الكفاية\": استنكار بعضهم إذنه في اشتراط الولاء ومنعه منه بعد ذلك، وأجيب بأن قوله - ﵇ -: \"اشترطي بهم\" المراد به: عليهم، كما في قوله تعالى: ﴿وَإِنْ أَسَأْتُمْ فَلَهَا﴾، وقيل: معناه: اشترطي أو لا تشترطي فهو لاغٍ لا يضر شرطه ولا تركه.\nوقيل: أذن فيه ثم منعه؛ ليكون أقطع لعادتهم. كما روي أنهم كانوا لا يرون جواز الإحرام بالعمرة في أشهر الحج، فأمرهم - ﵇ - بالإحرام بالحج في أشهر الحج، فأحرموا به، ثم أمرهم بفسخ الإحرام بالحج بالعمرة للمبالغة في رجوعه عمَّا كانوا يعتقدون منعه. وعلى هذا التأويل يكون هذا الشرط خاصًّا في بيع بريرة لا غير، واختاره العمراني. =","vol":"14","page":399},{"text":"والأُمَّة مجمعة على أنَّ المرأة إذا كانت مالكة أمر نفسها جائزًا لها أمرها أنَّ لها أنْ تبيع وتشتري، وليس لزوجها عليها في ذلك اعتراض، فإنْ كان في البيع محاباة قصدت إليها، فالمحاباة كالعطية، وقد اختلف العلماء في عطيتها بغير إذن زوجها، وقد سلف في الزكاة.\nوفي قوله: \"اشتري وأعتقي\" بعد أنْ ذكرت له استشارة الزوج.\nوفيه: الاستثناء قبل النقل.\nوفيه: إذن الشارع لها في الاشتراء.\nوفيه: دلالة أنها أعلمته قبل الشراء، وهو دليل على بعض المالكية القائلين هو بيع فاسد، وأنها ابتاعت عن غير علمه، وقرنت البيع بالعتق.\nففيه: أنَّ البيع الفاسد يفوت بالعتق عنده، والحديث يرده.\nوقال أصحاب أبي حنيفة: ملكت بالقبض في هذا العقد الفاسد ملكًا تامًّا ومذهبه مثلنا، إلَّا أنه قال: يرد المبيع بيعًا فاسدًا مع النماء المنفصل والمتصل، وإذا وطئ غرم الأرش.\nوقال الشافعي: لا تأثير للقبض في البيع الفاسد، وبه قال سحنون في الحرام البين، وانفصلت الشافعية بوجوه: منها: أنَّه يجوز أنْ يكون هذا الشرط تقدم العقد، وإنما تفسد المقارنة.\n_________\n= وقيل: إن قوله: \"واشترطي لهم الولاء\" غير محفوظ في الحديث، وإنما رويت هذِه الزيادة من طريق هشام بن عروة، ولم يتابع عليها.\nكذا حكاه البغوي وغيره. وفي \"الذخائر\" أن بعض الناس قال: إنما وقع البيع على نجوم كتابها. والجديد أنه لا يصح بيع المكاتب، وأجب عن ذلك بأن بريرة أظهرت العجز، فعجزها أهلها، وفسخوا العقد بإقدامهم على بيعها، والفسخ يحصل بالبيع أو مجمل ذلك، وهي قضية عين.","vol":"14","page":400},{"text":"ومنها: أنَّ عائشة قضت بالصحة، وإنْ قارنه فساد بدليل قوله: \"واشترطي لهم الولاء\" (^١) وهو لا يأمر بشرط فاسد.\nومنها: أنَّ (لهم) بمعنى (عليهم)، مثل ﴿وَلَهُمُ اللَّعْنَةُ﴾ [غافر: ٥٢] وغيره، ومنازع فيها.\nوالتخصيص بعيد إذ لو وقع لنقل كما نقل في عناق أبي بردة (^٢)، وشهادة خزيمة بشهادتين (^٣)، وتخصيص ابن عوف بلبس الحرير (^٤)، وحسَّان بإنشاد الشعر في المسجد (^٥)، وفيهما نظر.\n_________\n(^١) سيأتي برقم (٢١٦٨) باب: إذا اشترط شروطًا في البيع لا تحل.\n(^٢) سلف برقم (٩٦٥) كتاب: العيدين، باب: الخطبة بعد العيد، ورواه مسلم (١٩٦١).\n(^٣) سيأتي برقم (٢٨٠٧) عن خارجة بن زيد أن زيد بن ثابت - ﵁ - قال: نسخت الصحف في المصاحف، ففقدت آية من سورة الأحزاب، كنت أسمع رسول الله - ﷺ - يقرأ بها، فلم أجدها إلا مع خزيمة بن ثابت الأنصاري، الذي جعل رسول الله - ﷺ - شهادته شهادة رجلين … وأما عن سبب ذلك فروى أبو داود (٣٦٠٧)، والنسائي ٧/ ٣٠١ - ٣٠٢، وأحمد ٥/ ٢١٥ - ٢١٦، والطبراني ٢٢/ ٣٧٩ (٩٤٦)، والحاكم ٢/ ١٧ - ١٨، والبيهقي ١٠/ ١٤٥ - ١٤٦ من طريق الزهري عن عمارة بن خزيمة أن عمه حدثه -وهو من أصحاب النبي- أن النبي - ﷺ - ابتاع فرسًا من أعرابي … الحديث.\nوفيه: فقام النبي - ﷺ - حين سمع نداء الأعرابي فقال: \"أو ليس قد ابتعته منك\"؟ فطفق الأعرابي يقول: هلم شهيدًا، فقال خزيمة بن ثابت: أنا أشهد أنك قد بايعته، فأقبل النبي - ﷺ - على خزيمة فقال: \"بم تشهد\" فقال: بتصديقك يا رسول الله، فجعل رسول الله - ﷺ - شهادة خزيمة بشهادة رجلين.\nوالحديث صححه الحاكم فقال: حديث صحيح الإسناد، ورجاله باتفاق الشيخين ثقات، ولم يخرجاه. وصححه المصنف -﵀- في \"البدر المنير\" ٧/ ٤٦٢، والألباني في \"الإرواء\" (١٢٨٦).\n(^٤) سيأتي برقم (٢٩١٩) كتاب: الجهاد والسير، باب: الحرير في الحرب.\n(^٥) سيأتي برقم (٣٢١٢) كتاب بدء الخلق، باب: ذكر الملائكة.","vol":"14","page":401},{"text":"وقوله: \"اشتريها واشترطي لهم الولاء\". تفرَّد به هشام بن عروة وكان قد ساء حفظه، واختلط في آخر عمره، وقد سلف التنبيه على ما فيه.\nوقوله: \"فإنما الولاء لمن أعتق\" فيه: حجة على أبي حنيفة حيث قال: لو والى رجل رجلًا ولا نسب بينهما توارثا وتعاقلا، ولهما أنْ يفسخا الموالاة ما لم يعقل أحدهما عن الآخر.\nوفيه أيضًا: نفي الإرث بالإسلام على يد شخص؛ خلافًا لعمر بن عبد العزيز، واستدل به من قال: إن عتق السائبة لمعتقه، وهو قول بعض أصحاب مالك، ومذهب مالك أنَّ ولاءه لجميع المسلمين، وعليهم عقله، وهو قول عمر والنخعي والشعبي.\nوزوج بريرة كان عبدًا كما قاله ابن عباس (^١). وقال نافع: لا أدري كان حرًّا أو عبدًا. واسمه: مغيث (^٢).\n_________\n(^١) سيأتي برقم (٥٢٨٠) كتاب الطلاق، باب خيار الأمة تحت العبد.\n(^٢) كذا صرح ابن عباس باسمه فيما سيأتي برقم (٥٢٨١ - ٥٢٨٣).","vol":"14","page":402},{"text":"<span data-type='title' id=toc-1585>٦٨ - باب هَلْ يَبِيعُ حَاضِرٌ لِبَادٍ بِغَيْرِ أَجْرٍ؟ وَهَلْ يُعِينُهُ أَوْ يَنْصَحُهُ</span>؟\nوَقَالَ النَّبِيُّ - ﷺ -: \"إِذَا اسْتَنْصَحَ أَحَدُكُمْ أَخَاهُ فَلْيَنْصَحْ لَهُ\". وَرَخَّصَ فِيهِ عَطَاءٌ.\n\n٢١٥٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ: سَمِعْتُ جَرِيرًا ﵁ [يَقُولُ:] بَايَعْتُ رَسُولَ اللهِ - ﷺ - عَلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالسَّمْعِ وَالطَّاعَةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ. [انظر: ٥٧ - مسلم: ٥٦ - فتح: ٤/ ٣٧٠]\n\n٢١٥٨ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا مَعْمَرٌ، عَنْ عَبْدِ اللهِ بْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَلَقَّوُا الرُّكْبَانَ، وَلَا يَبِيعُ حَاضِرٌ لِبَادٍ\". قَالَ: فَقُلْتُ لاِبْنِ عَبَّاسٍ: مَا قَوْلُهُ: \"لَا يَبِيعُ حَاضِرٌ لِبَادٍ\"؟ قَالَ: لَا يَكُونُ لَهُ سِمْسَارًا. [٢١٦٣، ٢٢٧٤ - مسلم: ١٥٢١ - فتح: ٤/ ٣٧٠]\nثم ساق حديث جرير:\nبَايَعْتُ رَسُولَ اللهِ - ﷺ - عَلَى شَهَادَةِ أَنْ لَا إله إِلَّا اللهُ وَأَن مُحَمَّدا رَسُولُ اللهِ، إلى قوله: وَالنُّصْحِ لِكُلِّ مُسْلِمٍ.\nوحديث ابن عباس: \"لَا تَلَقَّوُا الرُّكْبَانَ، وَلَا يَبِيعُ حَاضرٌ لِبَادٍ\". فَقُلْتُ لاِبْنِ عَبَّاسٍ: مَا قَوْلُهُ: \"لَايَبِيعُ حَاضِرٌ لِبَادٍ\"؟ قَالَ: لَا يَكُونُ لَهُ سِمْسَارًا.\nالشرح: حديث جرير سلف في الإيمان (^١)، وحديث ابن عباس أخرجه مسلم أيضًا (^٢)، والتعليق أسنده مسلم من حديث أبي هريرة\n_________\n(^١) سلف برقم (٥٧) باب: قول النبي - ﷺ -: \"الدين النصيحة\".\n(^٢) مسلم (١٥٢١) كتاب: البيوع، باب: تحريم بيع الحاضر للبادي.","vol":"14","page":403},{"text":"مرفوعًا: \"حق المسلم على المسلم ست\" فذكر منها: \"وإذا استنصحك فانصح له\" ذكره في الاستئذان (^١).\nوأخرجه البيهقي من حديث أبي حمزة. عن عبد الملك بن عمير، عن أبي الزبير، عن جابر مرفوعًا: \"وإذا استنصح أحدكم أخاه فلينصحه\" (^٢).\nقال البيهقي: وروي معناه، عن حكيم بن أبي يزيد، عن أبيه، عن النبي - ﷺ -، وقيل: عنه عن أبيه، عمن سمع النبي - ﷺ - (^٣).\nوفيه: النهي عن بيع حاضر لبادٍ.\nوشيخ البخاري في حديث ابن عباس هو الصلت (م) بن محمد، من أفراده عن مسلم، صالح الحديث (^٤)، كالصلت بن مسعود، انفرد به مسلم، ثقة (^٥).\nإذا تقرر ذلك: فالبخاري أراد بحديث ابن عباس النهي، وبقول عطاء أن بيع الحاضر للبادي جائز بلا كراهة، وترجمته بعد تدل له، لأنَّ البدوي قد يستنصح الحضري.\nويحتمل أنْ يكون - ﵇ - قال ذلك على معنى المصلحة لأهل الحضر والنظر لهم؛ لالتزامهم الجماعة، وطلبهم للعلم والمذاكرة فيه. وقد قال (إثره) (^٦): \"دعوا الناس يرزق الله بعضهم من بعض\" أخرجه مسلم من حديث جابر وهو من أفراده (^٧)، فإذا تولى الحضري البيع للبدوي رفع\n_________\n(^١) مسلم (٢١٦٢) كتاب: السلام، باب: من حق المسلم للمسلم رد السلام.\n(^٢) \"السنن الكبرى\" ٥/ ٣٤٧.\n(^٣) السابق.\n(^٤) انظر ترجمته في \"تهذيب الكمال\" ١٣/ ٢٢٨ (٢٨٩٩).\n(^٥) انظر ترجمته في \"تهذيب الكمال\" ١٣/ ٢٢٩ (٢٩٠٠).\n(^٦) ورد بهامش الأصل: أي إثر الحديث هو مخرج.\n(^٧) مسلم (١٥٢٢) كتاب: البيوع، باب: تحريم بيع الحاضر للبادي.","vol":"14","page":404},{"text":"في أثمان السلعة، بخلاف تولي البدوي ذلك بنفسه، فربما سأل أقل من سؤال الحضري وينتفع بذلك أهل الحضر، ولم يزل - ﵇ - ينظر للعامة على الخاصة، فيريد البخاري على هذا التأويل أن ترك السمسرة على هذا التأويل، وترك بيع الحاضر للبادي من النصيحة للمسلمين.\nقال الطحاوي: فعلمنا من النهي أنَّ الحاضر إنما نهي أن يبيع للبادي؛ لأنَّ الحاضر يعلم أسعار الأسواق فيستقصي على الحاضرين، فلا يكون لهم في ذلك ربح، وإذا باعهم أعرابي على غرته وجهله بالأسعار ربح عليه الحاضرون، فأمر - ﵇ - أنْ يخلي بين الأعراب والحاضرين في البيوع (^١).\nواختلف العلماء في ذلك، فأخذ قوم بظاهر الحديث، وكرهوا بيع الحاضر للبادي، روي ذلك عن أنس وأبي هريرة وابن عمر (^٢)، وهو قول مالك (^٣) والليث والشافعي (^٤) ورخص فيه آخرون، روي ذلك عن عطاء كما ذكره البخاري (^٥)، ومجاهد قال: إنما نُهي عنه في زمانه فأما اليوم فلا (^٦). وهو قول أبي حنيفة وأصحابه، وقالوا: قد عارض هذا الحديث حديث: \"الدين النصيحة\" لكل مسلم (^٧)، فيقال لهم: هذا عام وما نحن\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١١.\n(^٢) رواه ابن أبي شيبة ٤/ ٣٥٢ (٢٠٨٩٢)، عن أنس.\nوسيأتي قريبًا (٢١٥٩، ٢١٦١ - ٢١٦٢) عن ثلاثتهم. مرفوعًا.\n(^٣) \"بداية المجتهد\" ٢/ ١٣٤.\n(^٤) \"مختصر اختلاف العلماء\" ٣/ ٦٥ - ٦٦.\n(^٥) ورواه عنه عبد الرزاق في \"المصنف\" ٨/ ٢٠١ (١٤٨٧٧). وبنحوه ابن أبي شيبة ٤/ ٣٥٢ (٢٠٨٩٦).\n(^٦) رواه عنه ابن أبي شيبة ٤/ ٣٥٢ (٢٠٨٩١).\n(^٧) رواه مسلم (٥٥) كتاب: الإيمان باب: بيان أن الدين النصيحة.","vol":"14","page":405},{"text":"فيه خاص، وهو قاض على العام؛ لأنَّه استثناء، كأنه قال: الدين النصيحة إلا أنه لا يبيع حاضر لباد. فيستعملان جميعًا العام فيما عدا الخاص.\nوقال مالك في تفسير الحديث: لا أرى أنْ يبيع حاضر للبادي، ولا لأهل القرى، وأمَّا أهل المدن من أهل الريف فليس بالبيع لهم بأس، إلَّا من كان منهم يشبه أهل البادية، فإني لا أحب أنْ يبيع لهم حاضر.\nوقال في البدوي يقدم المدينة فيسأل الحاضر عن السعر: أكره أنْ يخبره.\nوقال مرة أخرى: لا بأس أن يشير عليه، روى عنه ابن القاسم القولين جميعًا (^١).\nوقال ابن المنذر: قد تأول قوم نهيه على وجه التأديب لا على معنى التحريم، لحديث: \"دعوا الناس\" السالف (^٢)، وليس ببيِّن عندي أنَّ هذا الكلام يدل على أنَّه تأديب بل هو عندي على الحظر. وقد اختلف في نسخه، وقد بيناه واضحًا في باب البيع على البيع وفي جعله الخيار للبائع دلالة على صحة البائع إذ الفساد لا خيار فيه، قال صاحب \"اللباب\": نسخ هذا الخيار قوله: \"البيعان بالخيار\" (^٣).\nفرع:\nإذا قدم البدوي يريد الابتياع فتعرض له بلدي يريد أنْ يبتاع له رخيصًا، فهل يحرم ذلك عليه كما في البيع؟ فيه تردد من حيث\n_________\n(^١) انظر: \"النوادر والزيادات\" ٦/ ٤٤٧ - ٤٤٩.\n(^٢) مسلم (١٥٢٢) وقد تقدم.\n(^٣) سلف برقم (٢٠٧٩) باب: إذا بيّن البيعان ..","vol":"14","page":406},{"text":"البحث وظاهر إيراد البخاري هنا المنع.\nفائدة:\nفي حديث طلحة بن عبيد الله في أبي داود من حديث سالم المكي:\nأنَّ أعرابيًّا حدَّثه أنه قدم بحلوبة له على عهد رسول الله - ﷺ -، فنزل على طلحة، فقال له: إنَّ رسول الله - ﷺ - نهى أنْ يبيع حاضر لبادٍ، ولكن اذهب إلى السوق فانظر من يبايعك، فشاورني حتى آمرك وأنهاك (^١).\nورواه ابن وهب عن عمرو بن الحارث وابن لهيعة، عن سالم أبي النضر، عن رجل من بني تميم، عن أبيه، عن طلحة (^٢). ورواه سليمان بن أيوب الطلحي، عن أبيه، عن جده، عن موسى بن طلحة عن أبيه، قال يعقوب بن شيبة في أحاديث سليمان بن أيوب الطلحي وهي سبعة عشر حديثا رواها عن أبيه عن جده عن موسى بن طلحة عن أبيه، هذِه الأحاديث عندي صحاح.\nولمَّا خرَّجه البزار من حديث ابن إسحاق عن سالم المكي، عن أبيه، قال: لا نعلمه يروى عن طلحة إلَّا من هذا الوجه، ولا نعلم أحدًا قال: عن سالم، عن أبيه: عن طلحة إلَّا مؤمل بن إسماعيل، وغير مؤمل يرويه عن رجل (^٣).\n_________\n(^١) أبو داود (٣٤٤١).\nورواه أيضًا أبو يعلى ٢/ ١٥ (٦٤٣)، والبيهقي ٥/ ٣٤٧ من طريق محمد بن إسحاق عن سالم المكي، به.\nوضعف إسناده المنذري في \"المختصر\" ٥/ ٨٣ فقال: في إسناده محمد بن إسحاق. وفيه أيضًا رجل مجهول.\nوكذا ضعف إسناده الألباني في \"ضعيف أبي داود\" (٣٤٤١).\n(^٢) قال الدارقطني في \"العلل\" ٤/ ٢٢٠: وهو الصواب.\n(^٣) \"مسند البزار\" ٣/ ١٦٩ - ١٧٠ (٩٥٦ - ٩٥٧).","vol":"14","page":407},{"text":"عن الأوزاعي: ليست الإشارة بيعًا.\nوعن مالك الرخصة في الإشارة، وقال مالك: لا يشير عليه؛ لأنه إذا أشار عليه فقد باع له (^١). ولم يراع الفقهاء في السمسار أجرًا ولا غيره، والناس في تأويل الحديث على قولين: فمن كرهه كرهه بأجر وبغير أجر، ومن أجازه أجازه بأجر وبغير أجر.\n_________\n(^١) \"النوادر والزيادات\" ٦/ ٤٤٧ - ٤٤٩.","vol":"14","page":408},{"text":"<span data-type='title' id=toc-1586>٦٩ - باب مَنْ كَرِهَ أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ بِأَجْرٍ</span>\n٢١٥٩ - حَدَّثَنِي عَبْدُ اللهِ بْنُ صَبَّاحٍ، حَدَّثَنَا أَبُو عَلِيٍّ الحَنَفِيُّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ دِينَارٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ. وَبِهِ قَالَ ابْنُ عَبَّاسٍ. [فتح: ٤/ ٣٧٢]\nوبه قال ابن عباس (^١)، ثم ذكر حديث ابن عمر: نَهَى النبي - ﷺ - أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ.\nوهو من أفراده، وفيه أبو علي الحنفي، وهو عبيد الله بن عبد المجيد (^٢).\nأراد البخاري في هذا الباب والذي قبله أن يجيز بيع الحاضر للبادي بغير أجر، ويمنعه إذا كان بأجر، واستدل على ذلك بقول ابن عباس: لا يكون له سمسارًا، وكأنه أجاز ذلك لغير السمسار إذا كان من\nطريق النصح. وقد أجاز الأوزاعي أن يشير الحاضر على البادي، كما سلف.\n_________\n(^١) ورد بهامش الأصل: قول ابن عباس في نسختين مؤخر عن حديث ابن عمر.\n(^٢) انظر: \"التاريخ الكبير\" ٥/ ٣٩١ (١٢٥٧)، \"تهذيب الكمال\" ١٩/ ١٠٤ (٣٦٦١).","vol":"14","page":409},{"text":"<span data-type='title' id=toc-1587>٧٠ - باب لَا يشري حَاضِرٌ لِبَادٍ بِالسَّمْسَرَ</span>\nوَكَرِهَهُ ابْنُ سِيرِينَ وَإِبْرَاهِيمُ لِلْبَائِعِ وَالمُشْتَرِي، وَقَالَ إِبْرَاهِيمُ: إِنَّ العَرَبَ تَقُولُ: بِعْ لِي (^١) ثَوْبًا. وَهْيَ تَعْنِي الشِّرَاءَ.\n\n٢١٦٠ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ قَالَ: أَخْبَرَنِي ابْنُ جُرَيْجٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَبْتَاعُ المَرْءُ عَلَى بَيْعِ أَخِيهِ، وَلَا تَنَاجَشُوا، وَلَا يَبِعْ حَاضِرٌ لِبَادٍ\" [انظر: ٢١٤٠ - مسلم: ١٤١٣ و١٥١٥ و١٥٢٠ - فتح: ٤/ ٣٧٢]\n\n٢١٦١ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا مُعَاذٌ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ مُحَمَّدٍ، قَالَ أَنَسُ بْنُ مَالِكٍ ﵁: نُهِينَا أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ. [مسلم: ١٥٢٣ - فتح: ٤/ ٣٧٢]\nثم ساق حديث أبي هريرة قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَبْتَاعُ المَرْءُ عَلَى بَيْعِ أَخِيهِ، وَلَا تَنَاجَشُوا، وَلَا يَبعْ حَاضِرٌ لِبَادٍ\".\nوحديث معاذ: ثَنَا ابن عَوْنٍ، عَنْ مُحَمَّدٍ، قَالَ أَنَسُ بْنُ مَالِكٍ: نُهِينَا أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ.\nالحديثان سلفا، زاد في الثاني: (وإن كان أخاه أو أباه) (^٢). ومعاذ هو: ابن معاذ، قاضي البصرة. وابن عون هو عبد الله.\nوقد اختلف العلماء في شراء الحاضر للبادي، فكرهته طائفة كما كرهت البيع له، (واحتجوا) (^٣) بأن البيع في اللغة يقع على الشراء كما\n_________\n(^١) في الأصل: (بعني)، والمثبت من اليونينية.\n(^٢) الحديث الأول -حديث أبي هريرة- سلف برقم (٢١٤٠). والحديث الثاني -حديث أنس- لم يخرجه البخاري إلا في هذا الموضع، إنما أخرجه مسلم (١٥٢٣)، وبهذه الزيادة أخرجه (١٥٢٣/ ٢١).\n(^٣) ورد بهامش الأصل: ورد النص بالنهي عن أن يبتاع المهاجر للأعرابي، في هذا الكتاب، وهو صريح في البيع.","vol":"14","page":410},{"text":"يقع الشراء على البيع، لقوله تعالى ﴿وَشَرَوْهُ بِثَمَنٍ بَخْسٍ﴾ [يوسف: ٢٠]﴾ أي: باعوه، وهو من الأضداد (^١) (^٢)، وروي ذلك عن أنس (^٣).\nوأجازت طائفة الشراء لهم، وقالوا: إن النهي إنما جاء في البيع خاصة ولم يعدوا ظاهر اللفظ، روي ذلك عن الحسن البصري (^٤)، واختلف قول مالك في ذلك فمرة قال: لا يشتري له ولا يشير عليه، ومرة أجاز الشراء له (^٥)، وبهذا قال الليث والشافعي (^٦).\nواحتج الشافعي بجواز الشراء له بقوله: \"دعوا الناس يرزق الله بعضهم من بعض\" (^٧).\n_________\n(^١) انظر: \"الأضداد\" لابن الأنباري ص ١٩٩.\n(^٢) ورد بهامش الأصل: آخر ٣ من ٧ من تجزئة الشيخ.\n(^٣) رواه عنه ابن أبي شيبة ٤/ ٣٥٢ (٢٠٨٩٢).\n(^٤) رواه ابن أبي شيبة ٤/ ٣٥٢ (٢٠٨٨٨) وفيه: لا يرى بأسًا أن يشتري من الأعرابي للأعرابي.\n(^٥) انظر: \"النوادر والزيادات\" ٦/ ٤٤٧ - ٤٤٩.\n(^٦) \"مختصر المزني\" ص ١٣٠.\n(^٧) \"الأم\" ٣/ ٨١ - ٨٢.","vol":"14","page":411},{"text":"<span data-type='title' id=toc-1588>٧١ - باب النَّهْىِ عَنْ تَلَقِّي الرُّكْبَانِ</span>\nوَأَنَّ بَيْعَهُ مَرْدُودٌ؛ لأَنَّ صَاحِبَهُ عَاصٍ آثِمٌ إِذَا كَانَ بِهِ عَالِمًا، وَهُوَ خِدَاعٌ فِي البَيْعِ، وَالخِدَاعُ لَا يَجُوزُ.\n\n٢١٦٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ التَّلَقِّي، وَأَنْ يَبِيعَ حَاضِرٌ لِبَادٍ. [انظر: ٢١٤٠ - مسلم: ١٤١٣، ١٥١٥، ١٥٢٠ - فتح: ٤/ ٣٧٣]\n\n٢١٦٣ - حَدَّثَنِي عَيَّاشُ بْنُ الوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ ﵄: مَا مَعْنَى قَوْلِهِ: \"لَا يَبِيعَنَّ حَاضِرٌ لِبَادٍ\"؟ فَقَالَ: لَا يَكُنْ لَهُ سِمْسَارًا. [انظر: ٢١٥٨ - مسلم: ١٥٢١ - فتح: ٤/ ٣٧٣]\n\n٢١٦٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ قَالَ: حَدَّثَنِي التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: مَنِ اشْتَرَى مُحَفَّلَةً فَلْيَرُدَّ مَعَهَا صَاعًا. قَالَ: وَنَهَى النَّبِيُّ - ﷺ - عَنْ تَلَقِّي البُيُوعِ. [انظر: ٢١٤٩ - مسلم: ١٥١٨ - فتح: ٤/ ٣٧٣]\n\n٢١٦٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَبِيعُ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ، وَلَا تَلَقَّوُا السِّلَعَ حَتَّى يُهْبَطَ بِهَا إِلَى السُّوقِ\". [انظر: ٢١٣٩ - مسلم: ١٤١٢، ١٥١٧ - فتح: ٤/ ٣٧٣]\nذكر فيه أربعة أحاديث:\nأحدها: عن أبي هريرة: نهى رسول الله - ﷺ - عَنِ التَّلَقِّي، وَأَنْ يَبِيعَ حَاضِرٌ لِبَادٍ.\nثانيها: حديث ابن طاوس عَنْ أَبِيهِ قَالَ: سَأَلْتُ ابن عَبَّاسٍ مَا مَعْنَى قَوْلِهِ: \"لَا يَبِيعَنَّ حَاضِرٌ لِبَادٍ\"؟ فَقَالَ: لَا يكون لَهُ سِمْسَارًا.\nثالثها: حديث ابن مسعود: مَنِ اشْتَرى مُحَفَّلَةً فَلْيَرُدَّ مَعَهَا صَاعًا. قَالَ: وَنَهَى النَّبِيُّ - ﷺ - عَنْ تَلَقِّي البُيُوعِ.","vol":"14","page":412},{"text":"رابعها: حديث ابن عمر\nأَنَّ النبي - ﷺ - قَالَ: \"لَا يَبِيعُ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ، وَلَا تَلَقَّوُا السِّلَعَ حَتَّى يُهْبَطَ بِهَا إِلَى السُّوقِ\".\nالشرح:\nهذِه الأحاديث الأربعة أخرجها مسلم أيضًا (^١)، وعبد الوهاب المذكور في إسناد حديث أبي هريرة، هو ابن عبد المجيد الحافظ الثقة، اختلط (^٢).\nقال ابن عبد البر: روي هذا المعنى بألفاظ مختلفة، فرواية الأعرج، عن أبي هريرة: \"لا تلقوا الركبان\" (^٣)، ورواية ابن سيرين عنه: \"لا تلقوا الجلب\" (^٤)، ورواية ابن أبي صالح وغيره: نهى أن\n_________\n(^١) حديث أبي هريرة الأول رواه مسلم برقم (١٤١٣)، وحديث ابن عباس الثاني رواه برقم (١٥٢١)، وحديث ابن مسعود الثالث رواه برقم (١٥١٨)، وحديث ابن عمر الرابع رواه برقم (١٥١٧).\n(^٢) قال الحافظ العلائي في \"كتاب المختلطين\" (٣٢): عبد الوهاب بن عبد المجيد\nالثقفي، من رجال الصحيحين أيضًا، قال عقبة بن مكرم: كان قد اختلط قبل موته بثلاث سنين أو أربع، وقال أبو داود: تغير، وكذلك قال العقيلي، وزاد: أن أهله حجبوه، فلم يرو شيئًا بعد ذلك، فهو من القسم الأول أيضًا. اهـ.\nقلت: والقسم الأول هذا يعني العلائي به ما قاله في مقدمة كتابه هذا ص ٣ قال: أما الرواة الذين حصل لهم الاختلاط في آخر عمرهم، فهم على ثلاثة أقسام:\nأحدها: من لم يوجب ذلك له ضعفًا أصلًا ولم يحط من مرتبته، إما لقصر مدة الاختلاط وقلته، كسفيان بن عيينة وابن راهويه، وإما لأنه لم يرو شيئًا حال اختلاطه فسلم حديثه من الوهم، كجرير بن حازم وعفان بن مسلم. اهـ بتصرف.\nولزيادة بيان ينظر: \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (٣٨). وانظر في ترجمته \"تهذيب الكمال\" ١٨/ ٥٠٣ (٣٦٠٤).\n(^٣) سلفت برقمي (٢١٤٨، ٢١٥٠)، ورواها مسلم (١٥١٥/ ١١).\n(^٤) رواها مسلم (١٥١٩/ ١٧).","vol":"14","page":413},{"text":"تتلقى السلع حتى تدخل الأسواق. ورواية ابن عباس: \"لا تستقبلوا السوق ولا يتلقى بعضهم لبعض\" (^١). والمعنى واحد، فحمله مالك على أنه لا يجوز أن يشترى أحد من الجلب والسلع الهابطة في الأسواق، وسواء هبطت من أطراف العصر أو من البوادي حتى يبلغ بالسلعة سوقها، وقيل لمالك: أرأيت إن كان ذلك على رأس ستة أميال؟ فقال: لا بأس بذلك، والحيوان وغيره في ذلك سواء.\nوعن ابن القاسم: إذا تلقاها متلقٍّ واشتراها قبل أن يهبط بها السوق، قال ابن القاسم: تعرض، وإن نقصت عن ذلك الثمن لزمت المشتري. قال سحنون: وقال لي غير ابن القاسم: يفسخ البيع (^٢).\nوقال الليث: أكره تلقي السلع وشراءها في الطريق أو على بابك حتى تقف السلعة في سوقها، وسبب ذلك الرفق بأهل الأسواق؛ لئلا يقطع بهم عَمَّا له جلسوا يبتغون من فضل الله فنهوا عن ذلك؛ لأن في\nذلك فسادًا عليهم.\nوقال الشافعي: رفقًا بصاحب السلعة؛ لئلا يبخس في ثمن سلعته، وعند أبي حنيفة: من أجل الضرر، فإن لم يضر بالناس تلقي ذلك لضيق المعيشة وحاجتهم إلى تلك السلعة فلا بأس بذلك (^٣). وعن الأوزاعي نحوه (^٤).\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٧.\n(^٢) \"النوادر والزيادات\" ٦/ ٤٤٦ - ٤٤٧.\n(^٣) انتهى من \"التمهيد\" ١٨/ ١٨٤ - ١٨٩ بتصرف.\n(^٤) انظر: \"الأم\" ٣/ ٨٢، و\"مختصر المزني\" ص ١٣٠، \"مختصر اختلاف العلماء\" ٣/ ٦٣ - ٦٤.","vol":"14","page":414},{"text":"وقال ابن حزم: هو حرام سواء خرج لذلك أم لا، بعد موضع تلقيه أم قرب، ولو أنه من السوق على ذراع فصاعدًا، لا لأضحية ولا لقوت ولا لغير ذلك، أضر ذلك بالناس أم لا، فمن تلقى جلبًا أي شيء كان فالجالب بالخيار إذا دخل السوق، متى ما دخله ولو بعد أعوام في إمضاء البيع، أورده، واحتج بحديث علي وابن عمر وأبي هريرة وابن مسعود وابن عباس في النهي عن ذلك (^١)، ثم قال: هذا نقل متواتر رواه خمسة من الصحابة، وأفتى به أبو هريرة وابن عمر (^٢)، ولا يعرف لهما مخالف من الصحابة (^٣).\nوقال ابن المنذر: كره تلقي السلع للشراء مالك والليث والأوزاعي والشافعي وأحمد وإسحاق، وأجازه أبو حنيفة.\nواختلفوا في معنى التلقي، فذهب مالك إلى أنه لا يجوز تلقي السلع حتى تصل إلى السوق، ومن تلقاها فاشتراها منهم شركه فيها أهل السوق إن شاءوا وكان واحدًا منهم (^٤).\nقال ابن القاسم: وإن لم يكن للسلعة سوق عرضت على الناس في العصر فيشتركون فيها إن أحبوا، فإن أخذوها وإلا ردوها عليه، ولم أردها على بائعها. وقال غيره: يفسخ البيع في ذلك. وقد سلف.\n_________\n(^١) حديث ابن عمر وأبي هريرة وابن مسعود وابن عباس هي أحاديث الباب، وكلها رواها مسلم أيضًا.\nأما حديث علي فرواه ابن أبي شيبة ٤/ ٤٠٢ (٢١٤٣٩).\n(^٢) رواه ابن أبي شيبة ٤/ ٤٠١ (٢١٤٣٤).\n(^٣) \"المحلى\" ٨/ ٤٤٩.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٦٣ - ٦٤، و\"النوادر والزيادات\" ٦/ ٤٤٣، و\"الأم\" ٣/ ٨٢.","vol":"14","page":415},{"text":"وقال الشافعي: من تلقى فقد أساء، وصاحب السلعة بالخيار إذا قدم به السوق في إنفاذ البيع أو رده؛ لأنهم يتلقونهم فيخبرونهم بكساد السلع وكثرتها، وهم أهل غرة ومكر وخديعة؛ حجته حديث أبي\nهريرة: \"وإذا أتى سيده السوق فهو بالخيار\" (^١).\nوذهب مالك أن نهيه عن التلقي إنما يريد به نفع أهل السوق لا نفع\nرب السلعة كما سلف (^٢)، وعلى ذلك يدل مذهب الكوفيين والأوزاعي، وقال الأبهري: معناه: لئلا يستبد الأغنياء وأصحاب الأموال بالشراء دون أهل الضعف، فيؤدي ذلك إلى الضرر بهم في معايشهم.\nولهذا المعنى قال مالك: إنه يشرك بينهم إذا تلقوا السلع؛ ليشترك فيها من أرادها من أهل الضعف ولا ينفرد بها الأغنياء (^٣).\nومذهب الشافعي: إنما أريد به نفع رب السلعة وقد سلف، وهذا أشبه بمعنى الحديث، فإن تلقاها فصاحبه بالخيار فجعل الخيار للبائع؛ لأنه المعذور فثبت أن المراد بذلك نفع رب السلعة.\nوقال أبو حنيفة وأصحابه: إذا كان التلقي في أرض لا يضر بأهلها فلا بأس به، وإن كان يضرهم فهو مكروه (^٤).\nواحتج الكوفيون بحديث ابن عمر قال: كنا نتلقى الركبان فنشتري منهم الطعام، فنهانا رسول الله - ﷺ - أن نبيعه حتى يبلغ به سوق الطعام (^٥).\n_________\n(^١) رواه مسلم (١٥١٩/ ١٧).\n(^٢) انظر: \"المنتقى\" ٥/ ١٠٢.\n(^٣) المصدر السابق.\n(^٤) \"مختصر اختلاف العلماء\" ٣/ ٦٣ - ٦٤.\n(^٥) سيأتي برقم (٢١٦٦).","vol":"14","page":416},{"text":"وقال الطحاوي: في هذا الحديث إباحة التلقي، وفي الأحاديث الأُوَل النهي عنه، فأولى بنا أن نجعل ذلك على غير التضاد، فيكون ما نهى عنه من التلقي لما في ذلك من الضرر على غير المتلقين المقيمين في السوق، وما أبيح من التلقي هو ما لا ضرر فيه عليهم. وتأويل هذا الحديث يأتي في الباب الآتي على الأثر، قال الطحاوي: والحجة في إجازة الشراء مع التلقي المنهي عنه حديث أبي هريرة: \"لا تلقوا الجلب فمن تلقاه فهو بالخيار\" (^١) إذا أتى السوق ففيه جعل الخيار مع النهي، وهو دال على الصحة إذ لا يكون الخيار إلا فيه، إذ لو كان فاسدًا لأجبر بائعه ومشتريه على فسخه (^٢).\n_________\n(^١) رواه مسلم (١٥١٩).\n(^٢) \"شرح معاني الآثار\" ٤/ ٨ بتصرف يسير.","vol":"14","page":417},{"text":"<span data-type='title' id=toc-1589>٧٢ - باب مُنْتَهَى التَّلَقِّي</span>\n٢١٦٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: كُنَّا نَتَلَقَّى الرُّكْبَانَ فَنَشْتَرِي مِنْهُمُ الطَّعَامَ، فَنَهَانَا النَّبِيُّ - ﷺ - أَنْ نَبِيعَهُ حَتَّى يُبْلَغَ بِهِ سُوقُ الطَّعَامِ. [انظر: ٢١٢٣ - مسلم: ١٥٢٧ - فتح: ٤/ ٣٧٥] قَالَ أَبُو عَبْدِ اللهِ: هَذَا فِي أَعْلَى السُّوقِ، يُبَيِّنُهُ حَدِيثُ عُبَيْدِ اللهِ.\n\n٢١٦٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: كَانُوا يَبْتَاعُونَ الطَّعَامَ فِي أَعْلَى السُّوقِ فَيَبِيعُونَهُ فِي مَكَانِهِمْ، فَنَهَاهُمْ رَسُولُ اللهِ - ﷺ - أَنْ يَبِيعُوهُ فِي مَكَانِهِ حَتَّى يَنْقُلُوهُ. [انظر: ٢١٢٣ - مسلم: ١٥١٧، ١٥٢٧ - فتح: ٤/ ٣٧٥]\nذكر فيه حديث نافع عن عبد الله قَالَ: كُنَّا نَتَلَقَّى الرُّكْبَانَ فَنَشْتَرِي مِنْهُمُ الطَّعَامَ، فَنَهَانَا النَّبِيُّ - ﷺ - أَنْ نَبِيعَهُ حَتَّى يُبْلَغَ بِهِ سُوقُ الطَّعَامِ.\nقَالَ أَبُو عَبْدِ اللهِ: هذا فِي أَعْلَى السُّوقِ، ويُبَيِّنُهُ حَدِيثُ عُبَيْدِ اللهِ.\nثم ساقه من حديثه عن نافع عن عبد الله (^١) قَالَ: كَانُوا يَبْتَاعُونَ الطَّعَامَ فِي أَعْلَى السُّوقِ فَيَبِيعُونَهُ فِي مكانهم، فَنَهَاهُمْ رَسُولُ اللهِ - ﷺ - أَنْ يَبِيعُوهُ فِي مَكَانِهِ حَتَّى يَنْقُلُوهُ.\nهذان الحديثان أخرجهما مسلم بنحوه (^٢).\nوقوله: (هذا في أعلى السوق) يريد أنهم كانوا يتلقونه في أعلى السوق وذلك جائز، وبينه ابن عمر بقوله: كانوا يتبايعونه في أعلاه\n_________\n(^١) ورد بهامش الأصل: قوله: قال أبو عبد الله إلى قوله: عبيد الله، هو في نسختي مؤخر عن الحديث الثاني.\n(^٢) مسلم (١٥٢٧) كتاب: البيوع، باب: بطلان بيع المبيع قبل القبض، و(١٥١٧) كتاب: البيوع، باب: تحريم تلقي الركبان.","vol":"14","page":418},{"text":"وإن ما كان خارجًا عن السوق في الحاضرة أو قريبًا منها بحيث يجد من يسأله عن سعرها أنه لا يجوز الشراء هنالك؛ لأنه داخل في معنى التلقي، وأما الموضع البعيد الذي لا يقدر فيه على ذلك فيجوز فيه البيع وليس بتلقٍ، قال مالك: وأكره أن يشتري في نواحي العصر حتى يهبط السوق (^١)، وهذا أسلفناه في الباب الماضي.\nقال ابن المنذر: وبلغني هذا القول عن أحمد وإسحاق أنهما نهيا عن التلقي خارج السوق ورخصا في ذلك في أعلاه، واحتجا بحديث مالك، عن نافع، عن ابن عمر: أنه - ﵇ - نهى عن تلقي السلع حتى يهبط بها الأسواق (^٢).\nومذاهب العلماء في حد التلقي متقاربة، روي عن يحيى بن سعيد أنه قال: في مقدار الميل من المدينة أو آخر منازلها، هو من تلقي البيوع المنهي عنه.\nوروى ابن القاسم عن مالك أن الميل من المدينة تلقٍ، قيل له: فإن كان على ستة أميال؟ قال: لا بأس بالشرى وليس بتلقٍ. وروى أشهب عنه في (الصحانين) (^٣) الذين يخرجون إلى الأجنة فيشترون الفاكهة قال: ذلك تلقٍ، وقال أشهب: لا بأس به، وليس ذلك بتلقٍ؛ لأنهم يشترون في مواضعه من غير جالب. وقال ابن حبيب: لا يجوز ذلك في الحضر أن يشتري ما مرَّ به من السلع، وإن كان على بابه إذا كان لها مواقف في السوق تباع فيها، وهو متلقٍّ إن فعل ذلك، وما لم يكن\n_________\n(^١) \"النوادر والزيادات\" ٦/ ٤٤٥.\n(^٢) انظر قول الإمام أحمد في \"المغني\" ٦/ ٣١٥.\n(^٣) كذا بالأصل، ولم أقف لها على معنى، ولعلها كانت تطلق على تجار الفاكهة آنذاك!","vol":"14","page":419},{"text":"لها موقف وإنما يطاف بها فأدخلت أزقة الحاضرة فلا بأس أن يشتري وإن لم تبلغ السوق (^١). وقال الليث: من كان على بابه أو في طريقه فمرت به سلعة فاشتراها، فلا بأس بذلك، والتلقي عنده الخارج القاصد إليه، قال ابن حبيب: ومن كان موضعه غير الحاضرة قريبًا منها أو بعيدًا، لا بأس أن يشترى ما مرَّ به للأكل خاصة لا للبيع، رواه أشهب عن مالك.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٦/ ٤٤٣ - ٤٤٥.","vol":"14","page":420},{"text":"<span data-type='title' id=toc-1590>٧٣ - باب إِذَا اشْتَرَطَ فِي البَيْعِ شُرُوطًا لَا تَحِلُّ</span>\n٢١٦٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: جَاءَتْنِي بَرِيرَةُ فَقَالَتْ: كَاتَبْتُ أَهْلِي عَلَى تِسْعِ أَوَاقٍ فِي كُلِّ عَامٍ وَقِيَّةٌ، فَأَعِينِينِي. فَقُلْتُ: إِنْ أَحَبَّ أَهْلُكِ أَنْ أَعُدَّهَا لَهُمْ وَيَكُونَ وَلَاؤُكِ لِي فَعَلْتُ. فَذَهَبَتْ بَرِيرَةُ إِلَى أَهْلِهَا فَقَالَتْ لَهُمْ، فَأَبَوْا [ذَلِكَ] عَلَيْهَا، فَجَاءَتْ مِنْ عِنْدِهِمْ وَرَسُولُ اللهِ - ﷺ - جَالِسٌ، فَقَالَتْ: إِنِّي قَدْ عَرَضْتُ ذَلِكَ عَلَيْهِمْ فَأَبَوْا، إِلَّا أَنْ يَكُونَ الوَلَاءُ لَهُمْ. فَسَمِعَ النَّبِيُّ - ﷺ - فَأَخْبَرَتْ عَائِشَةُ النَّبِيَّ - ﷺ - فَقَالَ: \"خُذِيهَا وَاشْتَرِطِي لَهُمُ الوَلَاءَ، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". فَفَعَلَتْ عَائِشَةُ، ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - فِي النَّاسِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"أَمَّا بَعْدُ. مَا بَالُ رِجَالٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِي كِتَابِ اللهِ؟! مَا كَانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَابِ اللهِ فَهُوَ بَاطِلٌ، وَإِنْ كَانَ مِائَةَ شَرْطٍ، قَضَاءُ اللهِ أَحَقُّ، وَشَرْطُ اللهِ أَوْثَقُ، وَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٤/ ٣٧٦]\n\n٢١٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ عَائِشَةَ أُمَّ المُؤْمِنِينَ أَرَادَتْ أَنْ تَشْتَرِيَ جَارِيَةً فَتُعْتِقَهَا، فَقَالَ أَهْلُهَا نَبِيعُكِهَا عَلَى أَنَّ وَلَاءَهَا لَنَا. فَذَكَرَتْ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - فَقَالَ: \"لَا يَمْنَعُكِ ذَلِكَ، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". [انظر: ٢١٥٦ - مسلم: ١٥٠٤ - فتح: ٦/ ٣٧٦]\nثم ساق حديث عائشة في قصة بريرة.\nوقوله - ﵇ -: \"مَا بَالُ رِجَالٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِي كِتَابِ اللهِ؟! مَا كانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَاب اللهِ فَهُوَ بَاطِلٌ، وَإِنْ كانَ مِائَةَ شَرْطٍ، قَضَاءُ اللهِ أَحَقُّ، وَشَرْطُ اللهِ أَوْثَقُ، وَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\".","vol":"14","page":421},{"text":"ثم ذكر بعده عنها حديثًا آخر بنحوه، وهو حديث صحيح حفيل له طرق، وقد أفرد بالتأليف (^١)، وقام الإجماع على أن من اشترط في البيع شرطًا لا يحل أنه لا يجوز شيء منها؛ عملًا بهذا الحديث واختلفوا في غيرها من الشروط على مذاهب مختلفة، فذهبت طائفة إلى أن البيع جائز، والشرط باطل على نص حديث بريرة، وهو قول ابن أبي ليلى والحسن البصري والشعبي والنخعي والحكم وابن جرير، وبه قال أبو ثور، قالوا: ودلَّ هذا الحديث أن الشروط كلها في البيع تبطل وتثبت البيوع (^٢).\nوذهبت أخرى إلى جوازهما، واحتجوا بحديث جابر في بيعه واستثنائه حمله إلى المدينة، روى ذلك عن حماد وابن شبرمة وبعض التابعين وذهبت ثالثة إلى بطلانها، واحتجوا بحديث عمرو بن شعيب، عن أبيه، عن جده: أن النبي - ﷺ - نهى عن بيع وشرط (^٣)، وهو قول عمر وولده وابن مسعود والكوفيين والشافعي (^٤)، فحملوا هذِه الأحاديث التي نزعوا بها على العموم، ولكل واحد منهما موضع لا يتعداه، ولها عند مالك أحكام مختلفة، وقد يجوز عنده البيع والشرط في مواضع، فإما إجازتهما فمثل أن يشترط المشتري على\n_________\n(^١) قال المصنف -﵀- هذا حديث عظيم كثير الأحكام والقواعد والفوائد والفرائد، وقد اعتنى الأئمة بتعدد فوائده وآدابه وعنوانه ونكته وبلغوها عددًا جمًّا، كابن جرير الطبري وابن خزيمة إمام الأئمة. اهـ \"الإعلام\" ٧/ ٢٢٥.\nوليراجع أيضًا شرح حديث (٤٥٦).\n(^٢) \"المغني\" ٦/ ٣٢٥.\n(^٣) هذا الحديث سيرويه المصنف -﵀- عما قليل بإسناده مطولًا، وهناك يأتي تخريجه والكلام عليه.\n(^٤) انظر: \"المبسوط\" ١٣/ ١٣ - ١٥.","vol":"14","page":422},{"text":"البائع شيئًا ما في ملك البائع ما لم يدخل في صفقة البيع، وذلك مثل أن يشتري منه زرعًا ويشترط على البائع حصده، أو دارًا ويشترط سكناها مدة يسيرة، أو يشترط ركوب الدابة يومًا أو يومين، وقد روي أنه لا بأس أن يشترط سكنى الدار الأشهر والسنة (^١)؛ ووجه إجازته لذلك أن البيع وقع على الشيئين معًا، وعلى الزرع والحصاد، والحصاد إجارة، وهي بيع منفعة، وكذا وقع البيع على الدار غير سكنى المدة وعلى الدابة غير الركوب.\nوأبو حنيفة والشافعي لا يجيزان هذا البيع كله؛ لأنه عندهم بيع وإجارة ولا يجوز؛ لأن الإجارة عندهم بيع منافع طارئة في ملك البائع لم تخلق بعد، وهو من باب بيعتين في بيعة.\nومما أجاز مالك فيه البيع والشرط: شراء العبد بشرط عتقه، إتباعًا للسنة في بريرة، وهو قول الليث، وبه قال الشافعي في رواية الربيع، ولم يقس عليه غيره من أجل نهيه - ﵇ - عن بيع وشرط، وأجاز ابن أبي ليلى هذا البيع وأبطل الشرط، وبه قال أبو ثور، وأبطل أبو حنيفة البيع والشرط، وأخذ بعموم نهيه عن بيع وشرط؛ لأن أبا حنيفة يقول: إن المبتاع يقول: إذا أعتقه كان مضمونًا عليه بالثمن، وهذا خلاف أصوله؛ لأنه كان ينبغي أن يكون مضمونًا عليه بالقيمة، كما قال وقلنا في البيع الفاسد (^٢).\nومضى أبو يوسف ومحمد على القياس فقالا: لا يكون مضمونًا بالقيمة، قال ابن المنذر: وما قالوه خطأ؛ لأن البيع إن كان غير جائز\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ٤/ ٥٤٦ - ٥٤٧ (٢٣٠٠١ - ٢٣٠٠٣).\n(^٢) سبق بيان ذلك.","vol":"14","page":423},{"text":"فالعبد في ملك البائع لم يُزل ملكه عنه، وعتق المشتري له باطل؛ لأنه أعتق ما لم يملك، ومما أجاز مالك فيه البيع وأبطل الشرط، وذلك شراء العبد على أن يكون الولاء للبائع، وهذا البيع أجمعت الأمة على جوازه وإبطال الشرط فيه لمخالفته السنة في أن: \"الولاء لمن أعتق\" فإنه - ﵇ - أجاز هذا البيع وأبطل الشرط، وكذلك من باع سلعة وشرط أنه لم ينقد المشتري إلى ثلاثة أيام أو نحوها مما يرى أنه لا يريد تحويل الأسواق والمخاطرة، فالبيع جائز والشرط باطل عند مالك، وأجاز ابن الماجشون البيع والشرط، وحمله محمل بيع الخيار إلى وقت مسمى، فإذا أجاز الوقت فلا خيار له، وممن أجاز هذا البيع والشرط: الثوري، ومحمد بن الحسن، وأحمد، وإسحاق، ولم يفرقوا بين ثلاثة أيام وأكثر منها، وأجاز أبو حنيفة البيع والشرط إلى ثلاثة أيام، وإن قال: إلى أربعة أيام، بطل البيع؛ لأن الخيار لا يجوز\nعنده اشتراطه أكثر من ثلاثة أيام، وبه قال أبو ثور.\nومما يبطل فيه عند مالك البيع والشرط، وذلك مثل أن يبيعه جارية على أن لا يبيعها ولا يهبها، وعلى أن يتخذها أم ولد، فالبيع عنده فاسد، وهو قول أبي حنيفة والشافعي.\nواعتلوا في فساد البيع بفساد الشرط فيه، وذلك عدم تصرف المشتري في المبيع وكما لا يجوز عند الجميع أن يشترط المبتاع على البائع عدم التصرف فيما اشتراه وهذا عندهم معنى نهيه عن بيع وشرط.\nوأجازت طائفة هذا البيع وأبطلت الشرط، هذا قول النخعي والشعبي والحسن وابن أبي ليلى، وبه قال أبو ثور، وقال حماد الكوفي: البيع جائز والشرط لازم.\nقال ابن المنذر: وقد أبطل الشارع ما اشترطه أهل بريرة من الولاء","vol":"14","page":424},{"text":"وأثبت البيع، فمثال هذا أن كل من اشترط في البيع شرطًا خلاف كتاب الله وسنة رسوله أن الشرط باطل والبيع ثابت؛ استدلالًا بحديث بريرة، واشتراط البائع على المشتري أن لا يبيع ولا يهب شروطًا ينبغي إبطالها وإثبات البيع؛ لأن الله تعالى أحل وطء ما ملكت اليمين، وأحل للناس أن يبيعوا أملاكهم ويهبوها فإذا اشترط البائع شيئًا من هذِه فقد اشترط خلاف كتاب الله، وهو مثل اشتراط موالي بريرة ولاءها لهم، فأجاز - ﵇ - البيع وأبطل الشرط، فكذلك ما كان مثله، ومما يبطل فيه عند مالك والشافعي والكوفيين البيع والشرط بيع الأمة والناقة واستثناء ما في بطنها، وهو عندهم من بيوع الغرر؛ لأنه لا يعلم مقدار ما يصلح أن يحط من ثمنها قيمة الجنين، وقد أجاز هذا البيع والشرط النخعي والحسن، وبه قال أحمد وإسحاق وأبو ثور؛ واحتجوا بأن ابن عمر أعتق جارية واستثنى ما في بطنها.\nقال ابن المنذر: وهذا البيع معلوم ولا يضرهما أن يجهلا ما لم يدخل في البيع، ولا أعلمهم يختلفون أنه يجوز بيع جارية قد أعتق ما في بطنها، ولا فرق بين ذلك؛ لأن المبيع في المسألتين جميعًا الجارية دون الولد.\nوما أحسن الحكاية المشهورة في ذلك أنبأنا بها غير واحد عن الدمياطي الحافظ، منهم المعمر ناصر الدين محمد بن علي الحراوي (^١)، أنا أبو القاسم بن أبي السعود، أنا أبو الرضا محمد بن\n_________\n(^١) هو محمد بن علي بن يوسف بن إدريس بن داود بن أحمد الدمياطي الحراوي، أبو عبد الله ناصر الدين الطبردار الكردي.\nولد بثغر دمياط في شهر ربيع الآخر سنة سبع وتسعين وستمائة، سمع من الكثير من شيوخه وحدث، فسمع منه الفضلاء، وكان من أهل الخير والدين والصلاح، توفي =","vol":"14","page":425},{"text":"بدر بن عبد الله السنجي (^١)، أنا أبو الحسن على بن محمد العلاف (^٢)، أنا أبو الحسن على بن أحمد بن عمر الحمَّامي (^٣)، ثنا جعفر بن محمد بن\n_________\n= في يوم الخميس حادي عشر رجب سنة إحدى وثمانين وسبعمائة.\nانظر تمام ترجمته في: \"ذيل التقييد\" ١/ ١٩٣ (٣٦٠)، و\"درر العقود الفريدة\" ٣/ ١٩٢ (١٠٩٩)، و\"الدرر الكامنة\" ٤/ ٩٩ (٢٦٢)، و\"شذرات الذهب\" ٦/ ٢٧٢.\n(^١) هو الشيخ الإمام الحافظ الخطيب، محدث مرو وخطيبها وعالمها، أبو طاهر محمد بن أبي بكر محمد بن عبد الله بن أبي سهل بن أبي طلحة، المروزي السنجي الشافعي.\nولد بقرية سنج العظمى في سنة ثلاث وستين وأربعمائة، أو قبلها. قال أبو سعد السمعاني: كان إمامًا ورعًا متهجدًا متواضعًا سريع الدمعة، وله معرفة بالحديث، وهو ثقة دين، كثير التلاوة، توفي في التاسع والعشرين من شوال سنة ثمان وأربعين وخمسمائة.\nانظر تمام ترجمته في: \"الأنساب\" ٧/ ١٦٦، و\"تاريخ الإسلام\" ٣٧/ ٣٣٠ (٤٦٧)، و\"سير أعلام النبلاء\" ٢٠/ ٢٨٤ (١٩٢)، و\"تذكرة الحفاظ\" (١٠٨٨) ووقع فيه: المروزي السبحي -بالباء والحاء- مولده بقرية سبح الكبيرة. وهو تصحيف عجيب غريب؛ فلم أجد قرية أو مكانًا بهذا الاسم!!\nولم أجد في ترجمته من كناه بأبي الرضا، ولا من ذكر في اسمه ابن بدر، كما ذكره المصنف هنا، والله أعلم.\n(^٢) هو المولى الجليل الحاجب الثقة، مسند العراق، أبو الحسن على بن المقرئ أبي طاهر محمد بن علي بن محمد بن يوسف بن يعقوب البغدادي، ابن العلاف.\nمن بيت الحديث والقراءة، عَمَّر حتى رحل إليه الناس وكان ذا طريقة جميلة\nوخصال حميدة، وهو آخر من روى عن الحمامي انظر تمام ترجمته في \"تاريخ الإسلام\" ٣٥/ ١٠٨ (١١٣)، و\"سير أعلام النبلاء\" ١٩/ ٢٤٢ (١٥٠)، و\"شذرات الذهب\" ٤/ ١٠.\n(^٣) هو الإمام المحدث مقرئ العراق، ولد سنة ثمان وعشرين وثلاثمائة.\nقال الخطيب: كان صدوقًا دينًا فاضلًا، تفرد بأسانيد القراءات وعلوها في وقته، مات في شعبان سنة سبع عشرة وأربعمائة.\nانظر تمام ترجمته في \"تاريخ بغداد\" ١١/ ٣٢٩، و\"الإكمال\" ٣/ ٢٨٩، و\"المنتظم\" =","vol":"14","page":426},{"text":"الحجاج (^١)، ثنا عبد الله بن أيوب بن زاذان الضرير (^٢)، ثنا محمد بن سليمان الذُهلي (^٣)، ثنا عبد الوارث بن سعيد (^٤) قال: قدمت مكة فوجدت بها أبا حنيفة وابن أبي ليلى وابن شبرمة، فسألت أبا حنيفة فقلت: ما تقول في رجل باع بيعًا وشرط شرطًا؟ فقال: البيع باطل والشرط باطل. ثم أتيت ابن أبي ليلى فسألته فقال: البيع جائز والشرط باطل. ثم أتيت ابن شبرمة فسألته فقال: البيع جائز والشرط جائز.\n_________\n= ٨/ ٢٨ (٥٢)، و\"تاريخ الإسلام\" ٢٨/ ٤٢٦ (٣٠٠)، و\"سير أعلام النبلاء\" ١٧/ ٤٠٢ (٢٦٥).\n(^١) هو الشيخ الإمام القدوة المحدث، شيخ الصوفية، أبو محمد جعفر بن محمد بن نصر بن قاسم البغدادي. الخلدي الخواص، كان المرجع إليه في علم الصوفية وتصانيفهم وحكاياتهم، وثقة الخطيب، توفي سنة ثمان وأربعين وثلثمائة.\nقلت: وليس في اسمه الحجاج، كما ذكر المصنف!\nوانظر تمام ترجمته في: \"طبقات الصوفية\" ص ٤٣٤ - ٤٣٩، و\"تاريخ بغداد\" ٧/ ٢٢٦، و\"الأنساب\" ٥/ ١٦١، و\"تاريخ الإسلام\" ٢٥/ ٣٩٦ (٦٥٨)، و\"سير أعلام النبلاء\" ١٥/ ٥٥٨ (٣٣٣).\n(^٢) هو أبو محمد البصري القربي الضرير، نزل بغداد، حدث عن أبي الوليد الطيالسي، ويحيى بن عبد الحميد الحماني، ومحمد بن سليمان الذهلي.\nقال الدارقطني: متروك. توفي سنة اثنتين وتسعين ومائتين. انظر تمام ترجمته في: \"تاريخ بغداد\" ٩/ ٤١٣، و\"تاريخ الإسلام\" ٢٢/ ١٧٦ (٢٤٠).\n(^٣) لم أقف له على ترجمة.\n(^٤) هو ابن ذكوان، الإمام المثبت الحافظ، أبو عبيدة العنبري، مولاهم البصري التنوري، المقرئ. كان عالمًا مجودًا، من فصحاء أهل زمانه، ومن أهل الدين والورع، إلا أنه قدري مبتدع.\nانظر تمام ترجمته في: \"التاريخ الكبير\" ٦/ ١١٨، و\"تهذيب الكمال\" ١٨/ ٤٧٨ (٣٥٩٥)، و\"تاريخ الإسلام\" ١١/ ٢٥٣ (١٩٤)، و\"سير الإعلام\" ٨/ ٣٠٠ (٨٠). =","vol":"14","page":427},{"text":"فقلت: سبحان الله، ثلاثة من فقهاء العراق اختلفوا على مسألة واحدة، فأتيت أبا حنيفة فأخبرته فقال: ما أدرى ما قالا؟ حدثني عمرو بن شعيب، عن أبيه، عن جده أن النبي - ﷺ - نهى عن بيع وشرط، البيع باطل والشرط باطل.\nثم أتيت ابن أبي ليلى فأخبرته فقال: ما أدري ما قالا؟ حدثني هشام بن عروة، عن أبيه، عن عائشة قالت: أمرني رسول الله - ﷺ - أن أشتري بريرة فأعتقها، البيع جائز والشرط باطل.\nثم أتيت ابن شبرمة فأخبرته فقال: لا أدري ما قالا؟ حدثني مسعر بن كدام، عن محارب بن دثار، عن جابر بن عبد الله قال: بعت من النبي - ﷺ - ناقة واشترط لي حملانها إلى المدينة، البيع جائز والشرط جائز (^١).\n_________\n(^١) هذا الحديث رواه الطبراني في \"الأوسط\" ٤/ ٣٣٥ (٤٣٦١)، والخطابي في \"معالم السنن\" ٣/ ١٢٤، والحاكم في \"معرفة علوم الحديث\" ص ١٢٨، وابن حزم في \"المحلى\" ٨/ ٤١٥ - ٤١٦، وابن عبد البر في \"التمهيد\" ٢٢/ ١٨٥ - ١٨٦ من طريق عبد الله بن أيوب بن زاذان الضرير [ووقع في \"المعالم\": عبد الله بن فيروز الديلي] عن محمد بن سليمان الذهلي عن عبد الوارث بن سعيد، به.\nقال الطبراني: لم يرو هذا الحديث عن أبي حنيفة وابن أبي ليلى وابن شبرمة، إلا عبد الوارث.\nوالحديث صححه عبد الحق الإشبيلي في \"الأحكام\" ٣/ ٢٧٧! وقد تفرد بتصحيحه -فيما علمت- فتعقبه ابن القطان في \"البيان\" ٣/ ٥٢٧ (١٣٠١) فأعله بأبي حنيفة.\nوقال ابن قدامة في \"المغني\" ٦/ ١٦٥ - ١٦٦: لم يصح أن النبي - ﷺ - نهى عن بيع وشرط. وقال النووي في \"المجموع\" ٩/ ٤٥٣: حديث غريب.\nوقال شيخ الإسلام -قدس الله روحه- في \"مجموع الفتاوى\" ١٨/ ٦٣: هذا حديث باطل ليس في شيء من كتب المسلمين، وإنما يروى في حكايته منقطعة.\nوقال الذي موضع آخر ٢٩/ ١٣٢: حديث لا يوجد في شيء من دواوين الحديث، وقد أنكره أحمد وغيره من العلماء، وذكروا أنه لا يعرف، وأن الأحاديث الصحيحة تعارضه. =","vol":"14","page":428},{"text":"قال الحافظ أبو الفتح بن أبي الفوارس (^١): هذا حديث غريب من حديث ابن شبرمة، عن مسعر وهذا الحديث تفرد به عبد الوارث بن سعيد (^٢).\nقال المهلب: وحديث بريرة أصل في العقوبة بالأموال؛ لأن مواليها أبوا الوقوف عند حكم الله وحكم السنة، فلما عرفت عائشة رسول الله - ﷺ - بإبائهم واستمرارهم على خلاف الحق باشتراطهم ما لا يجوز، قال لها: \"اشترطي لهم ذلك\" فإن ذلك غير نافعهم ولا ناقض لبيعهم،\nفعاقبهم في المال بعشر ما وضعوا من الثمن، من أجل اشتراط الولاء واستبقائه لهم ولم يعطهم قيمة عقوبة.\n_________\n= وقال في \"منهاج السنة\" ٧/ ٤٣٠: أهل العلم بالحديث متفقون على أنه كذب على رسول الله - ﷺ - موضوع، وكذلك أهل العلم من الفقهاء. اهـ بتصرف.\nوقال العلامة ابن القيم -قدس الله روحه- في \"إعلام الموقعين\" ٢/ ٣٤٦: حديث لا يعلم له إسناد يصح، مع مخالفته للسنة الصحيحة والقياس، ولانعقاد الإجماع على خلافه. وقال الحافظ في \"الفتح\" ٥/ ٣١٥: في إسناده مقال.\nوقال الذي \"بلوغ المرام\" ص ١٦٩: حديث غريب. وقال العظيم آبادي في \"عون المعبود\" ٩/ ٤١٣: حديث فيه مقال. وبيض له الألباني في \"الضعيفة\" (٤٩١) وقال: ضعيف جدًا.\n(^١) هو الإمام الحافظ المحقق الرحال، أبو الفتح، محمد بن أحمد بن محمد بن فارس ابن أبي الفوارس، البغدادي.\nقال الخطيب: كان ذا حفظ ومعرفة وأمانة، مشهورًا بالصلاح، انتخب على المشايخ. انظر تمام ترجمته في: \"تاريخ بغداد\" ١/ ٣٥٢، \"المنتظم\" ٨/ ٥، \"تاريخ الإسلام\" ٢٨/ ٣٠٢ (٥٤)، \"سير أعلام النبلاء\" ١٧/ ٢٢٣ (١٣٣)، \"الوافي بالوفيات\" ٢/ ٦٠.\n(^٢) نقله أيضًا المصنف -﵀- في \"البدر المنير\" ٦/ ٤٩٩ وعزاه للجزء الثالث من الأعيان الجياد من مشيخة بغداد، تخريج الحافظ شرف الدين الدمياطي.","vol":"14","page":429},{"text":"قال أبو عبد الله: فلو وقع اليوم مثل هذا وباع رجل جارية على أن يتخذها المشتري أم ولد وعلى أن لا يبيعها ولا يهبها، ثبت البيع ورجع البائع بقيمة ما وضع.\nولنذكر نبذة من فوائده وألفاظه:\nففيه: جواز كتابة الأمة، وكرهها القاضي في \"معونته\" (^١) لما روي عن عثمان أنه قال: لا تكلفوا الأمة الكسب فتكتسب بفرجها (^٢) وفيه: تنجيم الكتابة خلافًا للمالكية (^٣)، والإعانة عليها، ويدل على أن الخير في الآية الصلاح والعفة لا المال.\nوفيه: جواز السؤال للضرورة. لقولها: أعينيني.\nوفيه: أخذ المكاتب للزكاة: وهو المعني بقوله ﴿وَفِي الرِّقَابِ﴾ [التوبة: ٦٠] خلافًا لمالك.\nوفيه: جواز بيع المكاتب، وقد يقال: إنها عجزت نفسها، وأجازه مالك، ومنعه أبو حنيفة والشافعي (^٤).\nوفي تعجيز المكاتب ثلاثة أقوال عند المالكية: ثالثها: ما في \"المدونة\": نعم، إلا أن يكون له مال ظاهر (^٥).\n_________\n(^١) \"المعونة\" ٢/ ٣٨٢.\n(^٢) رواه مالك في \"الموطأ\" ٢/ ٩٨١، ومن طريقه البيهقي في \"السنن\" ٨/ ٨ - ٩، وفي \"المعرفة\" ١١/ ٣٠٩ (١٥٦٢٨)، وفي \"الشعب\" ٦/ ٣٧٩ (٨٥٩١) من طريقه عن عمه أبي سهيل بن مالك، عن أبيه أنه سمع عثمان بن عفان، به.\nقال البيهقي في \"السنن\" ٨/ ٩: رفعه بعضهم عن عثمان، من حديث الثوري، ورفعه ضعيف. وكذال قال المصنف -﵀- في \"خلاصة البدر\" ٢/ ٢٦٠.\n(^٣) \"المدونة\" ٣/ ٣، ٤.\n(^٤) انظر: \"بدائع الصنائع\" ٤/ ١٥١، و\"الأم\" ٣/ ١٧، و\"المدونة\" ٣/ ٤١٣.\n(^٥) \"المدونة\" ٣/ ١١.","vol":"14","page":430},{"text":"وقوله: (\"واشترطي لهم الولاء\") قد أسلفنا أنه أعل بتفرد مالك به عن هشام، وأنه لم يتابع، وقال يحيى بن أكثم: هذا لا يجوز عن رسول الله - ﷺ -، ولا يتوهم أنه يأمر بغرور أحد (^١). وليس كما قال، فقد تابعه عليه أبو أسامة (^٢) وجرير (^٣)، وقد سلف تأويله وأن (لهم) بمعنى عليهم (^٤)، أو أنه من باب: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ [فصلت: ٤٠] على التهكم، أو أنه لم يعبأ بقولهم، ولا رآه قادحًا في البيع، أو أن هشامًا نقله على المعنى، أو أنه قد يخرج الحكم بخاص يتعلق به، ثم يرتفع السبب ويرتفع الحكم، فإن الجاهلية كانت تعتقد ذلك، فأراد - ﵇ - أن يمنعهم منه وينهاهم عنه، فأمرهم بفعله، ثم منعه ليكون أبلغ في منعه، قاله الشافعي (^٥). أو معنى \"اشترطي لهم الولاء\" أي: لا يلزمك، ويدل له رواية البخاري في بعض طرقه \"اشتريها وأعتقيها، ودعيهم يشترطون ما شاءوا\" (^٦)، وروي \"أشرطي\" (^٧) رباعي أي: بيني،\n_________\n(^١) رواه عنه الخطابي في \"معالم السنن\" ٤/ ٦١.\nوانظر كلام الخطابي بعده ففيه مهمات.\n(^٢) سيأتي برقم (٢٥٦٣)، ورواه مسلم (١٥٠٤/ ٨).\n(^٣) رواه النسائي ٦/ ١٦٤، وإسحاق بن راهويه في \"مسنده\" ٢/ ٢٤٤ - ٢٤٥ (٧٤٦)، والنسائي في \"الكبرى\" ٣/ ١٩٤ - ١٩٥ (٥٠١٥) و٣/ ٣٦٥ (٥٦٤٤)، وابن حبان ١٠/ ٩٣ - ٩٤ (٤٢٧٢)، والدارقطني ٣/ ٢٢، والبيهقي ٧/ ١٣٢. وجرير هو ابن عبد الحميد.\n(^٤) راجع شرح حديث (٤٥٦).\nوقد تكلم في هذا التأويل، انظر ذلك في \"الفتح\" ٥/ ١٩١.\n(^٥) \"الأم\" ٣/ ١٧.\n(^٦) سيأتي برقم (٢٥٦٥) كتاب: المكاتب، باب: إذا قال المكاتب اشترني وأعتقني.\n(^٧) قال ابن عبد البر في \"التمهيد\" ٢٢/ ١٨٠: أما قول هشام بن عروة في حديثه هذا: \"خذيها واشترطي لهم الولاء\". فكذلك رواه جمهور الرواة عن مالك: واشترطي =","vol":"14","page":431},{"text":"أو خصت به عائشة، أو لم يكن الشرط في العقد، فهذِه تأويلات، وخطبته - ﵇ - علي رءوس الأشهاد أبلغ في النكير وأوكد في التنفير.\nوقوله: \"قضاء الله أحق\" وفي لفظ: \"شرط الله أحق\" (^١) يعني قوله تعالى: ﴿فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ﴾ [الأحزاب: ٥] وقوله: ﴿وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ﴾ [الأحزاب: ٣٧] فأثبت الولاء للمعتق.\nوفيه: الابتداء بالحمد عند الموعظة.\nوفيه: دليل على ابن عباس القائل بأن المكاتب حر بنفس الكتابة، لانتقال الولاء إلى عائشة، وعندنا وعند مالك: أنه عبد ما بقي عليه درهم (^٢)، وعند ابن مسعود: يعتق بأداء نصف كتابته.\nوفيه: أن المسئول لا يجب عليه أن يعطي سائله إذا لم يخف عليه هلكة من موت أو أسر.\nوفيه: أن العدة لا تلزم؛ لأنه - ﵇ - لم يلزمها ما شرطت لهم، ورد ذلك عليهم.\n_________\n= الولاء. ورواه الشافعي عن مالك عن هشام: إلا أنه قال: \"أشرطي لهم الولاء\".\nوقال الحافظ في \"الفتح\" ٥/ ١٩١: زعم الطحاوي أن المزني حدثه به عن الشافعي بلفظ: \"وأشرطي\" بهمزة قطع بغير تاء مثناة.\n(^١) سلف برقم (٢١٥٥)، وسيأتي برقم (٢٥٦١)، ورواه مسلم ١٥٠٤/ ٦.\n(^٢) انظر: \"روضة الطالبين\" ٧/ ٣١١، و\"المدونة\" ٣/ ٤٤.","vol":"14","page":432},{"text":"<span data-type='title' id=toc-1591>٧٤ - باب بَيْعِ التَّمْرِ بِالتَّمْرِ</span>\n٢١٧٠ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ مَالِكِ بْنِ أَوْسٍ، سَمِعَ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"البُرُّ بِالبُرِّ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالشَّعِيرُ بِالشَّعِيرِ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالتَّمْرُ بِالتَّمْرِ رِبًا إِلَّا هَاءَ وَهَاءَ\". [انظر: ٣١٣٤ - مسلم: ١٥٨٦ - فتح: ٤/ ٣٧٧]\nذكر فيه حديث عمر، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"البُرُّ بِالبُرِّ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالشَّعِيرُ بِالشَّعِيرِ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالتَمْرُ بِالتَّمْرِ رِبًا إِلَّا هَاءَ وَهَاءَ\".\nهذا الحديث سلف في باب: ما يذكر في بيع الطعام والحكرة (^١)؛ ولفظ الحديث والترجمة: \"التمر بالتمر\" (^٢) بالتاء المثناة، وكذا هو بضبط الحفَّاظ، وتقدم الكلام على (هاء وهاء) واللغات في ذلك.\nقال ابن بطال هنا: وهي في كلام العرب خذ وأعط، المعنى: لا يجوز بيع التمر بجنسه إلا يدًا بيد.\nقال مالك: الأمر المجمع عليه عندنا أنه لا تباع الحنطة بالحنطة، ولا الشعير بالشعير، ولا التمر بالتمر، ولا الحنطة بالتمر، ولا شيء من الطعام كله بعضه ببعض، إلا يدًا بيد، فإن دخل الأجل شيئًا من ذلك\nفلا يصلح وكان حرامًا، قال: وكذلك حكم الإدام كله (^٣)، وعلى هذا عامة علماء الأمة بالحجاز والعراق، أن الطعام بالطعام من صنف واحد كانا أو من صنفين، فإنه لا يجوز فيه النسيئة، فهو بمنزلة\n_________\n(^١) برقم (٢١٣٤).\n(^٢) ورد في هامش الأصل: من خط الشيخ: عن أبي عمر أن الرواية: التمر، الأول بالمثلثة، والثاني بالمثناة.\n(^٣) \"المنتقى\" ٥/ ٣.","vol":"14","page":433},{"text":"الذهب والورق، وكذلك حكم كل ما يكال أو يوزن مما يؤكل أو يشرب، حكم ما ذكره رسول الله - ﷺ - من البر والشعير والتمر في ذلك.\nقال مالك: إذا اختلف ما يكال أو يوزن مما يؤكل أو يشرب فلا بأس فيه أن يؤخذ صاع من تمر بصاعين من حنطة، وصاع من تمر بصاعين من زبيب، وصاع من حنطة بصاعين من تمر، فإن دخل ذلك الأجل فلا يحل، قال: ولا تباع صبرة الحنطة بصبرة الحنطة، ولا بأس بصبرة الحنطة بصبرة التمر يدًا بيد (^١).\nقال مالك: وكل ما اختلف من الطعام أو الإدام فبان اختلافه فلا بأس أن يشتري بعضه ببعض جزافًا، يدًا بيد، وشراء بعض ذلك جزافًا كشراء بعض الذهب بالذهب والورق جزافًا، واتفق أهل الحجاز والعراق على أن التفاضل جائز في كل ما اختلف أجناسه من الطعام؛ لأنه إذا اختلفت أجناسه اختلفت أغراض الناس فيه؛ لاختلاف منافعه، فلذلك جاز بيعه متفاضلًا، وكل ما جاز فيه التفاضل جاز بيع بعضه ببعض جزافًا معلومًا بمجهول، ومجهولًا بمجهول، وما لا يجوز فيه التفاضل فلا يجوز بيعه جزافًا، ولا يباع معلوم بمجهول، إلا أن مالكًا يجعل البر والشعير والسلت صنفًا واحدًا، لا يجوز فيه التفاضل أحدهما بصاحبه، وهو قول الليث والأوزاعي. وعند الكوفيين والثوري والشافعي يجوز بيع الشعير بالبر متفاضلًا، وهما جنسان عندهم، وهو قول إسحاق وأبي ثور (^٢) (^٣).\n_________\n(^١) \"المنتقى\" ٥/ ٧.\n(^٢) انتهى من \"شرح ابن بطال\" ٦/ ٢٩٨ - ٢٩٩. الباب بتمامه سطرًا بسطر.\n(^٣) \"الأم\" ٣/ ١٥، و\"المغني\" ٦/ ٧٩ - ٨٠.","vol":"14","page":434},{"text":"<span data-type='title' id=toc-1592>٧٥ - باب بَيْعِ الزَّبِيبِ بِالزَّبِيبِ وَالطَّعَامِ بِالطَّعَامِ</span>\n٢١٧١ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُزَابَنَةِ، وَالمُزَابَنَةُ: بَيْعُ الثَّمَرِ بِالتَّمْرِ كَيْلًا، وَبَيْعُ الزَّبِيبِ بِالكَرْمِ كَيْلًا. [٢١٧٢، ٢١٨٥، ٢٢٠٥ - مسلم: ١٥٤٢ - فتح: ٤/ ٣٧٧]\n\n٢١٧٢ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ المُزَابَنَةِ، قَالَ: وَالمُزَابَنَةُ: أَنْ يَبِيعَ الثَّمَرَ بِكَيْلٍ، إِنْ زَادَ فَلِي، وَإِنْ نَقَصَ فَعَلَيَّ. [انظر: ٢١٧١ - مسلم: ١٥٤٢ - فتح: ٤/ ٣٧٧]\n\n٢١٧٣ - قَالَ: وَحَدَّثَنِي زَيْدُ بْنُ ثَابِتٍ أَنَّ النَّبِيَّ - ﷺ - رَخَّصَ فِي العَرَايَا بِخَرْصِهَا. [٢١٨٤، ٢١٨٨، ٢١٩٢، ٢٣٨٠ - مسلم: ١٥٣٩ - فتح: ٤/ ٣٧٧]\nذكر فيه حديث ابن عمر: نهى رَسُولَ الله - ﷺ - عَنِ المُزَابَنَةِ، وَالمُزَابَنَةُ: بَيْعُ الثَّمَرِ بِالتَّمْرِ كَيْلًا، وَبَيْعُ الزَّبِيبِ بِالكَرْمِ كَيْلًا.\nوعنه: نهى رسول - ﷺ - عَنِ المُزَابَنَةِ، قَالَ: وَالمُزَابَنَةُ: أَنْ يَبِيعَ الثَّمَرَ بِكَيْلِ، إِنْ زَادَ فَلِي، وإِنْ نَقَصَ فَعَلَيَّ.\nقَالَ: وَحَدَّثَنِي زَيْدُ بْنُ ثَابِتِ أَنَّ النَّبِيَّ - ﷺ - رَخَّصَ فِي بيع العَرَايَا بِخَرْصِهَا.\nهَذان الحديثان أخرجهما مسلم (^١).\nقوله: (قال: وحدثني زيد) يعني: ابن عمر هو القائل، وسيأتي للمزابنة باب فلنؤخر الكلام عليها إليه (^٢)، واعترض الإسماعيلي فقال: ليس في الحديث الذي ذكره البخاري من جهة النص بيع\n_________\n(^١) مسلم (١٥٣٩، ١٥٤٢) كتاب: البيوع، باب: تحريم بيع الرطب بالتمر إلا في العرايا.\n(^٢) النظر شرح الأحاديث الآتية (٢١٨٣ - ٢١٨٨).","vol":"14","page":435},{"text":"الزبيب بالزبيب، ولا الطعام بالطعام إلا جهة المعنى، قال: والبخاري ينحو نحو أصحاب الظاهر، فلو حقق الحديث ببيع الثمر في رءوس الشجر بمثله من جنسه يابسًا أو صحح الكلام على قدر ما ورد به لفظ الخبر كان أولى، وصح أنه - ﷺ -، سئل عن شراء التمر بالرطب فقال: \"أينقص الرطب إذا يبس؟ \" قالوا: نعم، قال \"فلا إذن\" أخرجه مالك وأصحاب السنن الأربعة من حديث سعد بن أبي وقاص، وصححه الترمذي وابن خزيمة وابن حبان والحاكم (^١).\n_________\n(^١) \"الموطأ\" ٢/ ٦٢٤، \"سنن أبي داود\" (٣٣٥٩)، \"سنن الترمذي\" (١٢٢٥)، \"سنن النسائي الكبرى\" ٣/ ٤٩٦ (٦٠٣٤) و٤/ ٢٢ (٦١٣٧)، \"سنن ابن ماجه\" (٢٢٦٤)، \"صحيح ابن حبان\" ١١/ ١٧٢ (٤٩٩٧) و١١/ ٣٧٨ (٥٠٠٣)، \"المستدرك\" ٢/ ٣٨ - ٣٩.\nمن طريق عبد الله بن يزيد أن زيدًا أبا عياش أخبره أنه سأل سعد بن أبي وقاص … الحديث.\nوعزاه المصنف -﵀- هنا لابن خزيمة. وقال في \"البدر المنير\" ٦/ ٤٧٨: وعزاه غير واحد إلى \"صحيح ابن خزيمة\"!\nوكذا أطلق عزوه لابن خزيمة في \"خلاصة البدر\" ٢/ ٥٥، دون النص على \"صحيحه\" وقال الحافظ في \"الفتح\" ٤/ ٣٨٥: وصححه ابن خزيمة. وعزاه لابن خزيمة في \"تلخيص الحبير\" ٣/ ٩. وكذا عزاه أيضًا الشوكاني في \"النيل\" ٣/ ٥٩٩.\nوأقول: الحديث لم يروه ابن خزيمة في \"صحيحه\"؛ فالحديث ليس فيه، وأدل لذلك أن الحديث أورده الحافظ في \"إتحاف المهرة\" ٥/ ١٤٦ - ١٤٨ (٥٠٩٥) وعزاه لمالك وابن الجارود والطحاوي وابن حبان والدارقطني والحاكم، ولم يعزه لابن خزيمة. وإنما رواه ابن خزيمة في \"مختصر المختصر\"، كذا عزاه النووي -قدس الله روحه- في \"المجموع \" ١٠/ ٢٩٠.\nوالحديث رواه أيضًا الشافعي في \"مسنده\" ٢/ ١٥٩ (٥٥١)، وفي \"الرسالة\" ص ٣٣١ - ٣٣٢، وأحمد ١/ ١٧٥، والطحاوي في \"شرح المعاني\" ٤/ ٦، وفي \"شرح المشكل\" ٤/ ٢٥٥ - ٢٥٧ (٢٥٨٠ - ٢٥٨٦) من نفس الطريق المذكور سالفًا.","vol":"14","page":436},{"text":"ووهم ابن حزم في إعلاله (^١).\n_________\n(^١) قال في \"المحلى\" ٨/ ٤٦٢: حديث لا يصح؛ لأنه من رواية زيد بن أبي عياش وهو مجهول. وضعفه في موضع آخر ٨/ ٤٦٦.\nوقال في \"الإحكام\" ٧/ ٤٧٣: هذا خبر لا يصح؛ لأن زيدًا أبا عياش مجهول، فارتفع الكلام فيه.\nوضعفه أيضًا في الرسالة التي له في إبطال القياس فقال: حديث لا يصح؛ لجهالة أبي عياش. كذا حكاه عنه المصنف -﵀ في \"البدر المنير\" ٦/ ٤٨٢.\nقلت: لم ينفرد ابن حزم بإعلاله، فأعله الطحاوي في \"شرح المعاني\" ٤/ ٦ - ٧، وفي \"شرح المشكل\" ٤/ ٢٥٩ - ٢٦٠، وعبد الحق الإشبيلي في \"أحكامه\" ٣/ ٢٥٧. وقال المرغيناني في \"الهداية\" ٣/ ٧٠: مداره على زيد بن عياش وهو ضعيف عند النقلة.\nوأما الحديث فأطبق الأئمة على تصحيحه: فصححه الخطابي في \"المعالم\" ٣/ ٦٧ ورد على من أعله بزيد. وقال ابن عبد البر في \"التمهيد\" ١٩/ ١٧١: حديث محفوظ. وأشار لصحته في موضع آخر ١٩/ ١٧٣.\nوصححه المنذري في \"المختصر\" ٥/ ٣٤. وأطال النووي النفس في الكلام على هذا الحديث في \"المجموع\" ١٠/ ٢٩٠ - ٢٩٥ قائلًا بصحته. وصححه ابن الأثير في \"الشافي\" ٤/ ١٠٣. وذكره الحافظ ابن كثير -طيب الله ثراه- في \"إرشاد الفقيه\" ٢/ ١٩، وفي \"تحفة الطالب\" (٣١٠) وذكر تصحيح بعض الأئمة له، وسكت، فكأنما أقر بتصحيحه. وصححه المصنف -﵀- في \"البدر المنير\" ٦/ ٤٧٨. وقال في \"الخلاصة\" ٢/ ٥٥: وأعله بعضهم بما لو سكت عنه كان أولى به. وقال الحافظ في \"بلوغ المرام\" (٨٦٦): صححه ابن المديني. وقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (١٥١٥): إسناده صحيح.\nوصححه الألباني في \"الإرواء\" (١٣٥٢).","vol":"14","page":437},{"text":"<span data-type='title' id=toc-1593>٧٦ - باب بَيْعِ الشَّعِيرِ بِالشَّعِيرِ</span>\n٢١٧٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ مَالِكِ بْنِ أَوْسٍ أَخْبَرَهُ أَنَّهُ التَمَسَ صَرْفًا بِمِائَةِ دِينَارٍ، فَدَعَانِي طَلْحَةُ بْنُ عُبَيْدِ اللهِ فَتَرَاوَضْنَا، حَتَّى اصْطَرَفَ مِنِّي، فَأَخَذَ الذَّهَبَ يُقَلِّبُهَا فِي يَدِهِ، ثُمَّ قَالَ: حَتَّى يَأْتِيَ خَازِنِي مِنَ الغَابَةِ، وَعُمَرُ يَسْمَعُ ذَلِكَ، فَقَالَ: وَاللهِ لَا تُفَارِقُهُ حَتَّى تَأْخُذَ مِنْهُ، قَالَ رَسُولُ اللهِ - ﷺ -: \"الذَّهَبُ بِالذَّهَبِ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالبُرُّ بِالبُرِّ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالشَّعِيرُ بِالشَّعِيرِ رِبًا إِلَّا هَاءَ وَهَاءَ، وَالتَّمْرُ بِالتَّمْرِ رِبًا إِلَّا هَاءَ وَهَاءَ\". [انظر: ٢١٣٤ - مسلم: ١٥٨٦ - فتح: ٤/ ٣٧٧]\nذكر فيه حديث عمر، وقد سلف الكلام عليه في آخر بيع الطعام قبل أن يقبض (^١).\nوقوله: (فتراوضنا) أي: زدت أنا ونقص هو.\nوفيه: المراوضة في الصرف.\nوقوله: (حتى يجيء خازني من الغابة).\nفيه: أن العقوبة لا تلحق من لا يعلم.\nوقول عمر: (والله لا تفارقه حتى تأخذ منه). ظاهره أن التراخي في المجلس لا يضر في الصرف، وهو قول الشافعي خلافًا لمالك عملًا بقوله \"إلا هاءً وهاءً ويدًا بيد\" (^٢).\nوقوله: (والله لا تفارقه حتى تأخذ منه). وفي الترمذي: والله لتعطينه وَرِقَه أو لتؤدين إليه ذهبه (^٣).\n_________\n(^١) في شرح حديث (٢١٣٥ - ٢١٣٦).\n(^٢) انظر: \"الأم\" ٣/ ٢٥ - ٢٦، و\"المدونة\" ٣/ ٨٩ - ٩٠، و\"المنتقى\" ٤/ ٢٧١ - ٢٧٢.\n(^٣) الترمذي (١٢٤٣).","vol":"14","page":438},{"text":"فيه: حلف الإمام من غير استحلاف والتأكيد باليمين؛ لأنه أبلغ، وسمي الذهب بالورق وسائر ما ذكر ربًا، وكان الربا في الجاهلية الزيادة في الدين عند حلوله، وألحق به كل حرام.","vol":"14","page":439},{"text":"<span data-type='title' id=toc-1594>٧٧ - باب بَيْعِ الذَّهَبِ بِالذَّهَبِ</span>\n٢١٧٥ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي إِسْحَاقَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ قَالَ: قَالَ أَبُو بَكْرَةَ ﵁: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَبِيعُوا الذَّهَبَ بِالذَّهَبِ إِلَّا سَوَاءً بِسَوَاءٍ، وَالفِضَّةَ بِالفِضَّةِ إِلَّا سَوَاءً بِسَوَاءٍ، وَبِيعُوا الذَّهَبَ بِالفِضَّةِ وَالفِضَّةَ بِالذَّهَبِ كَيْفَ شِئْتُمْ\". [٢١٨٢ - مسلم: ١٥٩٠ - فتح: ٤/ ٣٧٩]\nذكر فيه حديث يحيى بن أبي إسحاق -واسمه يزيد بن الحارث\nالحضرمي- عن عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ عن أبيه قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَبِيعُوا الذَّهَبَ بِالذَّهَبِ إِلَّا سَوَاءً بِسَوَاءٍ، وَالفِضَّةَ بِالفِضَّةِ إِلَّا سَوَاءً بِسَوَاءٍ، وَبِيعُوا الذَّهَبَ بِالفِضَّةِ وَالفِضَّةَ بِالذَّهَبِ كيْفَ شِئْتُمْ\".\nهذا الحديث أخرجه مسلم بزيادة: فسأله رجل فقال: يدًا بيد، فقال: هكذا سمعت رسول الله - ﷺ - (^١).\nواسم أبي بكرة: نفيع بن الحارث.\nوولده عبد الرحمن أول مولود ولد في الإسلام بالبصرة سنة أربع عشرة، ومات سنة ست وسبعين.\nومات والده أيضًا بالبصرة في ولاية أخيه زياد سنة تسع وأربعين.\nوقيل سنة إحدى.\nوقيل: سنة اثنتين وخمسين.\n_________\n(^١) مسلم (١٥٩٠) كتاب: المساقاة، باب: النهي عن بيع الورق بالذهب دينًا.","vol":"14","page":440},{"text":"وكانت ولاية زياد المِصْرَين: البصرة والكوفة خمس سنين، أولها سنة ثماني وأربعين إلى أن مات بالكوفة في رمضان سنة ثلاث وخمسين.\nوسلف هناك ضبط \"سواء بسواء\" أعني: أخر باب: بيع الطعام قبل أن يقبض (^١)، وكرر قوله: \"وبيعوا الذهب بالفضة\" وعكسه لئلا يشكل فيقال: لا يجوز بيعه ويجوز شراؤه.\n_________\n(^١) راجع شرح حديثي (٢١٣٥ - ٢١٣٦).","vol":"14","page":441},{"text":"<span data-type='title' id=toc-1595>٧٨ - باب بَيْعِ الفِضَّةِ بِالفِضَّةِ</span>\n٢١٧٦ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعْدٍ، حَدَّثَنَا عَمِّي، حَدَّثَنَا ابْنُ أَخِي الزُّهْرِيِّ عَنْ عَمِّهِ قَالَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، أَنَّ أَبَا سَعِيدٍ حَدَّثَهُ مِثْلَ ذَلِكَ حَدِيثًا عَنْ رَسُولِ اللهِ - ﷺ -، فَلَقِيَهُ عَبْدُ اللهِ بْنُ عُمَرَ فَقَالَ: يَا أَبَا سَعِيدٍ، مَا هَذَا الَّذِي تُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ -؟ فَقَالَ أَبُو سَعِيدٍ: فِي الصَّرْفِ سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"الذَّهَبُ بِالذَّهَبِ مِثْلًا بِمِثْلٍ، وَالوَرِقُ بِالوَرِقِ مِثْلًا بِمِثْلٍ\". [٢١٧٧، ٢١٧٨ - مسلم: ١٥٨٤ و١٥٩٦ - فتح: ٤/ ٣٧٩]\n\n٢١٧٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَبِيعُوا الذَّهَبَ بِالذَّهَبِ إِلَّا مِثْلًا بِمِثْلٍ، وَلَا تُشِفُّوا بَعْضَهَا عَلَى بَعْضٍ، وَلَا تَبِيعُوا الوَرِقَ بِالوَرِقِ إِلَّا مِثْلًا بِمِثْلٍ، وَلَا تُشِفُّوا بَعْضَهَا عَلَى بَعْضٍ، وَلَا تَبِيعُوا مِنْهَا غَائِبًا بِنَاجِزٍ\" [انظر: ٢١٧٦ - مسلم: ١٥٨٤ و١٥٩٦ - فتح: ٤/ ٣٧٩]\nذكر فيه حديث ابن عمر: أَنَّ أَبَا سَعِيدٍ الخدري حَدَّثَهُ مِثْلَ ذَلِكَ حَدِيثًا عَنْ رَسُولِ اللهِ - ﷺ -، فَلَقِيَهُ عَبْدُ الله بْنُ عُمَرَ فَقَالَ: يَا أَبَا سَعِيدٍ، مَا هذا الذِي تُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ أَبُو سَعِيدٍ: فِي الصَّرْفِ سَمِعْتُ رَسُولَ الله - ﷺ -: \"الذَّهَبُ بِالذَّهَبِ مِثْلًا بِمِثْلٍ، وَالوَرِقُ بِالوَرِقِ مِثْلًا بِمِثْلٍ\".\nوحديث نافع عن أبي سعيد الخدري أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَبِيعُوا الذَّهَبَ بِالذَّهَبِ إِلَّا مِثْلًا بِمِثْلٍ، وَلَا تُشِفُّوا بَعْضَهَا عَلَى بَعْضٍ\" وذكر مثله في الفضة \"ولا تبيعوا منها غائبًا ابن بناجزٍ\".\nحديث أبي سعيد أخرجه مسلم وفي رواية له: \"لا تبيعوا الذهب بالذهب، ولا الورق بالورق إلا وزنًا بوزن مثلًا بمثل سواءً بسواء\" (^١).\n_________\n(^١) مسلم (١٥٨٤) كتاب: المساقاة، باب: الربا.","vol":"14","page":442},{"text":"وفي السند الأول: حدثنا عبيد الله بن سعد، ثنا عمر بن يعقوب بن إبراهيم، ثنا ابن أخي الزهري، عن عمه.\nوابن أخي الزهري هو: محمد بن عبد الله بن مسلم، قتله غلمانه بأمر ابنه، وكان سفيهًا شاطرًا، قتله للميراث في آخر خلافة أبي جعفر، ثم وثب غلمانه عليه بعد سنين فقتلوه أيضًا (^١).\nوقد أسلفنا في ذلك الباب معنى \"ولا تُشفوا\" والمراد هنا: الزيادة،\nوهذا يرد على ابن عباس أنه كان يجيز الدرهم بالدرهمين يدًا بيد، ويقول: إنما الربا في النسيئة (^٢)، وقد سلف ما فيه هناك، والإجماع\nعلى خلافه سلف عن خلف، وبذلك كتب الصديق إلى عماله (^٣)، وروي مثله عن علي (^٤)، وروى مجاهد عن ثمانية عشر من الصحابة مثله (^٥).\nوالشارع حرم الربا؛ حراسة للأموال وحفظًا لها، فلا يجوز واحد باثنين من جنسه؛ لاتفاق الأغراض بخلاف غير الجنس؛ لاختلاف الأغراض والمنافع، ولذلك قال: \"وبيعوا الذهب بالفضة -وعكسه-\nكيف شئتم كان يدًا بيد\".\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٩/ ٢٥٥، \"الكامل\" لابن عدي ٣/ ٥٤، \"تهذيب الكمال\" ٢٥/ ٥٥٨.\n(^٢) انظر ما سيأتي قريبًا (٢١٧٨ - ٢١٧٩)، ورواه مسلم (١٥٩٦).\n(^٣) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٧٠.\nومن وجه آخر رواه ابن عبد البر في \"التمهيد\" ٤/ ٨٤ بنحوه.\n(^٤) رواه عنه عبد الرزاق في \"المصنف\" ٨/ ١٢٤ (١٤٥٧٠ - ١٤٥٧١)، وابن أبي شيبة ٤/ ٥٠٠ (٢٢٤٨٩).\n(^٥) روى ابن أبي شيبة ٤/ ٥٠٠ (٢٢٤٩٠) عن مجاهد قال: أربعة عشر من أصحاب محمد - ﷺ - قالوا: الذهب بالذهب والفضة بالفضة، وأربوا الفضل، منهم أبو بكر وعمر وعثمان وعلي وسعد وطلحة والزبير.","vol":"14","page":443},{"text":"و(الناجز): الحاضر، يقال: نجز المال إذا حضر، ومنه قوله: وما نجز فلان وعدًا، وفي إطلاق عدم الشف ما يقتضي تحريم قليل الزيادة وكثيرها أي: لا تبيعوا إحداهما زائدًا على الأخرى، تقول العرب: قد أشف فلان بعض بنيه على بعض: إذا فضل بعضهم على بعض. ويقال: ما أقرب شف ما بينهما -أي: فضل ما بينهما وفلان حريص على الشف، يعني: الربح.","vol":"14","page":444},{"text":"<span data-type='title' id=toc-1596>٧٩ - باب بَيْعِ الدِّينَارِ بِالدِّينَارِ نَسْاءً</span>\n٢١٧٨، ٢١٧٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا الضَّحَّاكُ بْنُ مَخْلَدٍ، حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، أَنَّ أَبَا صَالِحٍ الزَّيَّاتَ أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ ﵁ يَقُولُ: الدِّينَارُ بِالدِّينَارِ، وَالدِّرْهَمُ بِالدِّرْهَمِ.\nفَقُلْتُ لَهُ: فَإِنَّ ابْنَ عَبَّاسٍ لَا يَقُولُهُ. فَقَالَ أَبُو سَعِيدٍ: سَأَلْتُهُ فَقُلْتُ: سَمِعْتَهُ مِنَ النَّبِيِّ - ﷺ -، أَوْ وَجَدْتَهُ فِي كِتَابِ اللهِ؟ قَالَ: كُلُّ ذَلِكَ لَا أَقُولُ، وَأَنْتُمْ أَعْلَمُ بِرَسُولِ اللهِ - ﷺ - مِنِّي، وَلَكِنَّنِي أَخْبَرَنِي أُسَامَةُ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا رِبًا إِلَّا فِي النَّسِيئَةِ\". [انظر: ٢١٧٦ - مسلم: ١٥٨٤ و١٥٩٦ - فتح: ٤/ ٣٨١]\nذكر فيه حديث أبي صالح الزيات عن أبي سعيد قالَ: الدِّينَارُ بِالدِّينَا رِ، وَالدِّرْهَمُ بِالدِّرْهَمِ.\nفَقُلْتُ لَهُ: فَإِنَّ ابن عَبَّاس لَا يَقُولُهُ. فَقَالَ أَبُو سَعِيدٍ: سَأَلْتُهُ فَقُلْتُ: سَمِعْتَهُ مِنَ رسول الله - ﷺ -، أوْ وَجَدْتَهُ فِي كِتَاب اللهِ؟ قَالَ: كُلُّ ذَلِكَ لَا أَقُولُ، وَأَنْتُمْ أَعْلَمُ بِرَسُولِ اللهِ - ﷺ - مِنِّي، ولكن أَخْبَرَنِي أُسَامَةُ بن زيد أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا رِبًا إِلَّا فِي النَّسِيئَةِ\".\nهذا الحديث سلف في آخر باب: الطعام قبل أن يقبض، واضحًا مع الجواب عنه، فراجعه (^١)، وأخرجه مسلم والنسائي أيضًا وابن ماجه في: التجارات (^٢).\nوقال ابن بطال: اختلف العلماء في تأويله، فروي عن قوم من السلف أنهم أجازوا بيع الذهب بالذهب، والفضة بالفضة يدًا بيد\n_________\n(^١) راجع شرح حديث (٢١٣٥).\n(^٢) مسلم (١٥٩٦) كتاب: المساقاة، باب: بيع الطعام مثلًا بمثل، والنسائي ٧/ ٢٧٨، وابن ماجه (٢٢٥٦).","vol":"14","page":445},{"text":"متفاضلة، رواه سعيد بن جبير، عن ابن عباس. قال: ما كان ربا قط في هات وهات. ورواية عن (ابن عمر) (^١) وهو قول عكرمة وشريح. واحتجوا بظاهر حديث أسامة، فدل أن ما كان نقدًا فلا بأس بالتفاضل فيه، وخالف جماعة العلماء بعدهم هذا التأويل، وقالوا: قد عارض ذلك حديث أبي سعيد الخدري، وحديث أبي بكرة (^٢)، وقد أنكره أبو سعيد عليه كما سلف، فهذِه السنن الثابتة لا تأويل لأحد معها، فلا معنى لما خالفها، وقد تأول بعض العلماء: \"لا ربا إلا في النسيئة\" أنه خرج على جواب سائل سأل عن الربا في الذهب بالورق والبر بالتمر أو نحو ذلك مما هو جنسان، فقال - ﵇ - \"لا ربا إلا في النسيئة\" فسمع أسامة كلامه ولم يسمع السؤال فنقل ما سمع.\nوقال الطبري: المراد به الخصوص، ومعناه: لا ربًا إلا في النسيئة إذا اختلفت أنواع المبيع، فأما إذا اتفقت فلا يصلح بيع شيء منه من نوعه إلا مثلًا بمثل، والفضل فيه يدًا بيد ربًا، وقد قامت الحجة ببيانه - ﵇ - في الذهب والفضة وعكسه، والحنطة بالتمر نَسَاءً أنه لا يجوز متفاضلًا\nولا مثلًا بمثل فعلمنا أن قوله \"لا ربا إلا في النسيئة\" هو فيما اختلفت أنواعه دون ما اتفقت.\nوفيه: مناظرة العالم للعالم وتوقيفه على معنى قوله، ورده من الاختلاف إلى الإجماع، وإقرار الصغير للكبير بفضل المتقدم؛ لقول ابن عباس لأبي سعيد: أنتم أعلم برسول الله - ﷺ - مني.\n_________\n(^١) في الأصل: (عكرمة)، والمثبت من \"شرح ابن بطال\" ٦/ ٣٠٢.\n(^٢) سلف قريبًا برقم (٢١٧٥).","vol":"14","page":446},{"text":"والنساء: التأجيل: يقال: باع منه بنسيئةِ ونظرةٍ وأخرةٍ ودينٍ، كله بمعنى واحد، ومنه قوله تعالى: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾ [التوبة: ٣٧]﴾ يعني: تأخير الأشهر الحرم التي كانت العرب في الجاهلية تفعلها من تأخير المحرم إلى صفر، ومنه انتسأ فلان على فلان تباعد عنه (^١).\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٦/ ٣٠٢ - ٣٠٤ بتصرف يسير.","vol":"14","page":447},{"text":"<span data-type='title' id=toc-1597>٨٠ - باب بَيْعِ الوَرِقِ بِالذَّهَبِ نَسِيئَةً</span>\n٢١٨٠ و٢١٨١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي حَبِيبُ بْنُ أَبِي ثَابِتٍ قَالَ: سَمِعْتُ أَبَا المِنْهَالِ قَالَ: سَأَلْتُ البَرَاءَ بْنَ عَازِبٍ وَزَيْدَ بْنَ أَرْقَمَ ﵃ عَنِ الصَّرْفِ، فَكُلُّ وَاحِدٍ مِنْهُمَا يَقُولُ هَذَا خَيْرٌ مِنِّي. فَكِلَاهُمَا يَقُولُ نَهَى: رَسُولُ اللهِ - ﷺ - عَنْ بَيْعِ الذَّهَبِ بِالوَرِقِ دَيْنًا. [انظر: ٢٠٦٠، ٢٠٦١ - مسلم: ١٥٨٩ - فتح: ٤/ ٣٨٢]\nذكر حديث أبي المنهال قَالَ: سَأَلْتُ البَرَاءَ بْنَ عَازِبٍ وَزَيْدَ بْنَ أَرْقَمَ عَنِ الصَّرْفِ، فَكُل وَاحِدِ مِنْهُمَا يَقُولُ: هذا خَيْرٌ مِنِّي. فَكِلَاهُمَا يَقُولُ: نَهَى النبي - ﷺ - عَنْ بَيْعِ الذَّهَبِ بِالوَرِقِ دَيْنًا.","vol":"14","page":448},{"text":"<span data-type='title' id=toc-1598>٨١ - باب بَيْعِ الذَّهَبِ بِالوَرِقِ يَدًا بِيَدٍ</span>\n٢١٨٢ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبَّادُ بْنُ العَوَّامِ، أَخْبَرَنَا يَحْيَى بْنُ أَبِي إِسْحَاقَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ، عَنْ أَبِيهِ ﵁ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ الفِضَّةِ بِالفِضَّةِ وَالذَّهَبِ بِالذَّهَبِ، إِلَّا سَوَاءً بِسَوَاءٍ، وَأَمَرَنَا أَنْ نَبْتَاعَ الذَّهَبَ بِالفِضَّةِ كَيْفَ شِئْنَا، وَالفِضَّةَ بِالذَّهَبِ كَيْفَ شِئْنَا. [انظر: ٢١٧٥ - مسلم: ١٥٩٠ - فتح: ٤/ ٣٨٣]\nذكر حديث أبي بكرة السالف قريبًا في باب: بيع الذهب بالذهب (^١).\nوحديث أبي المنهال السالف في باب: التجارة في البر، ولفظه: نهى عن بيع الورق بالذهب دينًا (^٢)، وأسلفنا هناك أن مسلمًا أخرجه أيضًا (^٣).\nوأبو المنهال هو: عبد الرحمن بن مطعم البصري كما سلف أيضًا هناك. وقد قام الإجماع على أنه لا تجوز النسيئة، وهي: التأخير في بيع الذهب بالورق ولا عكسه، كما لا يجوز في بيع كل منهما بمثله، وهو الربا المحرم في القرآن، وفي هذا الحديث حجة للشافعي في قوله: من كان له على رجل دراهم ولذلك الرجل دنانير، فلا يجوز أن يقاض أحدهما ماله بما عليه، وإن كان قد حل أجلهما جميعًا؛ لأنه يدخل في معنى النهي عن بيع الذهب بالورق دينًا؛ لأنه غائب بغائب، وإذا لم يجز غائب بناجز، فأحرى أن لا يجوز غائب بغائب (^٤). وأجاز ذلك مالك إذا كانا قد حلا جميعًا، فإن كانا إلى\n_________\n(^١) سلف برقم (٢١٧٥).\n(^٢) سلف برقم (٢٠٦٠ - ٢٠٦١).\n(^٣) مسلم (١٥٨٩) كتاب: المساقاة، باب: النهي عن بيع الورق بالذهب دينًا.\n(^٤) انظر: \"الأم\" ٣/ ٢٨.","vol":"14","page":449},{"text":"أجل لم يجز؛ لأنه يكون ذهبًا بفضة متأخرًا (^١). وقال أبو حنيفة: يجوز في الحال وغير الحال، حجة من فصل أنه إذا حل الدين واجتمع المتضاربان فإن الذمم تبرأ كالعين إذا لم يفترقا إلا وقد تفاضلا في صرفهما، والغائب لا يحل بيعه بناجز ولا بغائب مثله، وحجته حديث ابن عمر: كنت أبيع الإبل بالبقيع بالدنانير وآخذ الدراهم أو بالعكس، فسألت رسول الله - ﷺ - عن ذلك فقال: \"لا بأس به إذا كان بسعر يومكما ما لم تفترقا وبينكما شيء\" (^٢) وحجة من جوزه مطلقًا أنه - ﵇ - لم يسأله عن الدين أحالي هو أو مؤجل؟ دل ذلك على استواء الحكم فيهما.\n_________\n(^١) \"المنتقى\" ٥/ ٦٥.\n(^٢) رواه أبو داود (٣٣٥٤ - ٣٣٥٥)، والترمذي (١٢٤٢)، والنسائي ٧/ ٢٨١ - ٢٨٢، وابن ماجه (٢٢٦٢)، وأحمد ٢/ ٨٣ - ٨٤، و٢/ ١٣٩، وابن حبان ١١/ ٢٨٧ (٤٩٢٠)، والحاكم ٢/ ٤٣ - ٤٤، والبيهقي ٥/ ٢٨٤، وابن عبد البر في \"التمهيد\" ٦/ ٢٩٢ و١٦/ ١٣ من طريق سماك بن حرب، عن سعيد بن جبير، عن ابن عمر، به.\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه. وقال ابن عبد البر في \"التمهيد\" ٦/ ٢٩٢: حديث ثابت صحيح.\nوقال الحافظ الذهبي في \"السير\" ١٧/ ٦٣٦: حديث حسن غريب.\nوقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٥٥٥٥، ٥٥٥٩، ٦٢٣٩): إسناده صحيح.\nقلت: والحديث انفرد سماك برفعه، فروي من غير طريقه موقوفًا.\nقال الترمذي: حديث لا نعرفه مرفوعًا، إلا من حديث سماك بن حرب عن سعيد بن جبير عن ابن عمر، وروى داود بن أبي هند هذا الحديث عن سعيد بن جبير عن ابن عمر موقوفًا.\nوضعفه أيضًا ابن حزم في \"المحلى\" ٨/ ٥٠٤. وقال البيهقي: الحديث يتفرد برفعه سماك عن سعيد من بين أصحاب ابن عمر. وإلى نحو هذا أشار عبد الحق في \"أحكامه\" ٣/ ٢٥٥. =","vol":"14","page":450},{"text":"ولو كان بينهما فرق لوقفه عليه.\nوأما تقاضي الدنانير من الدراهم وعكسه من غير أن يكون على\nالآخر فأجازه عمر بن الخطاب وابنه (^١)، وروي عن عطاء والحسن (^٢) وطاوس (^٣) والقاسم، وبه قال مالك والثوري والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور (^٤)، وقال كثير منهم: إذا كان بسعر يومه، ورخص فيه أبو حنيفة بسعر ذلك وبأغلى وبأرخص، وكره ذلك ابن\n_________\n= وقال الحافظ في \"الدراية\" ٢/ ١٥٥: الحديث روي موقوفًا وهو أرجح.\nوضعفه مرفوعًا أيضًا الألباني في \"الإرواء\" (١٣٢٦).\nوليس هذا هو منتهى القول في هذا الحديث، فقال النووي -قدس الله روحه- في \"المجموع\" ٩/ ٣٢٩ - ٣٣٠: حديث صحيح، روي بأسانيد صحيحة، قال الترمذي: لم يرفعه غير سماك، وذكر البيهقي أن أكثر الرواة وقفوه على ابن عمر.\nقلت: وهذا لا يقدح في رفعه، وقد قدمنا مرات أن الحديث إذا رواه بعضهم مرسلًا وبعضهم متصلًا، وبعضهم موقوفًا وبعضهم مرفوعًا كان محكومًا بوصله ورفعه على المذهب الصحيح الذي قاله الفقهاء والأصوليون ومحققو المحدثين من المتقدمين والمتأخرين. اهـ بتصرف.\nوقال الذي موضع آخر ١٠/ ٧٤: الحديث مشهور مما انفرد به سماك.\nووجدت المصنف -﵀- قد نحا منحى النووي؛ فقال في \"خلاصة البدر\" ٢/ ٧١: هو من باب تعارض الوصل والوقف، والأصح تقديم الوصل.\n(^١) رواه عن عمر، عبد الرزاق في \"المصنف\" ٨/ ١٢٧ (١٤٥٨٤).\nورواه عن ابنه، النسائي ٧/ ٢٨٢، وفي \"الكبرى\" ٤/ ٣٣ (٦١٧٦) من طريق أبي هاشم الرماني عن سعيد بن جبير عن ابن عمر.\nقال الألباني في \"الإرواء\" ٥/ ١٧٥: إسناد حسن.\nورواه أيضًا عبد الرزاق ٨/ ١٢٦ (١٤٥٧٧) بإسناد آخر بنحوه.\n(^٢) رواه عنه عبد الرزاق ٨/ ١٢٨ (١٤٥٨٧)\n(^٣) رواه عنه عبد الرزاق ٨/ ١٢٦ (١٤٥٨٠)\n(^٤) انظر: \"المغني\" ٦/ ١٠٧ - ١٠٨.","vol":"14","page":451},{"text":"عباس وأبو سلمة (^١) وابن شبرمة، وهو قول الليث، وروي عن طاوس قول ثالث أنه كرهه في البيع، وأجازه في القرض (^٢).\nقال ابن المنذر: والقول الأول أولى لحديث ابن عمر. قلت: ولا يدخل هذا في نهيه - ﵇ - عن بيع الذهب بالورق ربًا، لأن الذي يقتضي الدراهم من الدنانير لم يقصد تأخيرًا في الصرف ولا نواه\nولا عمل عليه فهذا الفرق بينهما.\n_________\n(^١) رواه عنه عبد الرزاق ٨/ ١٢٧ (١٤٥٨١)، وابن أبي شيبة ٤/ ٣٨١ (٢١٢١٣ - ٢١٢١٤).\nوروى ابن أبي شيبة ٤/ ٣٨١ (٢١٢١١) عن ابن عباس أنه كره أن يعطى الذهب من الورق، والورق من الذهب.\n(^٢) رواه عنه عبد الرزاق ٨/ ١٢٨ (١٤٥٨٨).","vol":"14","page":452},{"text":"<span data-type='title' id=toc-1599>٨٢ - باب بَيْعِ المُزَابَنَةِ</span>\nوَهْيَ: بَيْعُ الثَّمَرِ بِالتَّمْرِ، وَبَيْعُ الزَّبِيبِ بِالكَرْمِ، وَبَيْعُ العَرَايَا. (و) (^١) قَالَ أَنَسٌ نَهَى النَّبِيُّ - ﷺ - عَنِ المُزَابَنَةِ وَالمُحَاقَلَةِ.\n\n٢١٨٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَبِيعُوا الثَّمَرَ حَتَّى يَبْدُوَ صَلَاحُهُ، وَلَا تَبِيعُوا الثَّمَرَ بِالتَّمْرِ\". [انظر: ١٧٨٦ - مسلم: ١٥٣٤ - فتح: ٤/ ٣٨٣]\n\n٢١٨٤ - قَالَ سَالِمٌ: وَأَخْبَرَنِي عَبْدُ اللهِ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ رَسُولَ اللهِ - ﷺ - رَخَّصَ بَعْدَ ذَلِكَ فِي بَيْعِ العَرِيَّةِ بِالرُّطَبِ أَوْ بِالتَّمْرِ، وَلَمْ يُرَخِّصْ فِي غَيْرِهِ. [انظر: ٢١٧٣ - مسلم: ١٥٣٩ - فتح: ٤/ ٣٨٣]\n\n٢١٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُزَابَنَةِ. وَالمُزَابَنَةُ: اشْتِرَاءُ الثَّمَرِ بِالتَّمْرِ كَيْلًا، وَبَيْعُ الكَرْمِ بِالزَّبِيبِ ٣/ ٩٩ كَيْلًا. [انظر: ٢١٧١ - مسلم: ١٥٤٢ - فتح: ٤/ ٣٨٤]\n\n٢١٨٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ دَاوُدَ بْنِ الحُصَيْنِ، عَنْ أَبِي سُفْيَانَ -مَوْلَى ابْنِ أَبِي أَحْمَدَ- عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُزَابَنَةِ وَالمُحَاقَلَةِ. وَالمُزَابَنَةُ: اشْتِرَاءُ الثَّمَرِ بِالتَّمْرِ فِي رُءُوسِ النَّخْلِ. [مسلم: ١٥٤٦ - فتح: ٤/ ٣٨٤]\n\n٢١٨٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الشَّيْبَانِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ المُحَاقَلَةِ وَالمُزَابَنَةِ. [فتح: ٤/ ٣٨٤]\n\n٢١٨٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ زَيْدِ بْنِ ثَابِتٍ ﵃ أَنَّ رَسُولَ اللهِ - ﷺ - أَرْخَصَ لِصَاحِبِ العَرِيَّةِ أَنْ يَبِيعَهَا بِخَرْصِهَا. [انظر: ٢١٧٣ - مسلم: ١٥٣٩ - فتح: ٤/ ٣٨٤]\n_________\n(^١) علم فوقها في الأصل أنها نسخة.","vol":"14","page":453},{"text":"ذكر فيه حديث سالم، عَنْ ابن عُمَرَ: \"لَا تَبِيعُوا الثَّمَرَ حَتَّى يَبْدُوَ صَلَاحُهُ، وَلَا تَبِيعُوا الثَّمَرَ بِالتَّمْرِ\".\nقَالَ سَالِمٌ: وَأَخْبَرَنِي عَبْدُ اللهِ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ رَسُولَ اللهِ - ﷺ - رَخَصَ بَعْدَ ذَلِكَ فِي بَيْعِ العَريَّةِ بِالرُّطَبِ أَوْ بِالتَّمْرِ، وَلَمْ يُرَخِّصْ فِي غَيْرِهِ.\nوحديث نافع عنه أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُزَابَنَةِ. وَالمُزَابَنَةُ: اشْتِرَاءُ الثَّمَرِ بِالتَّمْرِ كَيْلًا، وَبَيْعُ الكَرْمِ بِالزَّبِيبِ كَيْلًا.\nوحديث أبي سفيان مولى ابن أبي أحمد، عن أبي سعيد الخدري أَنَّ رَسُولَ الله - ﷺ - نَهَى عَنِ المُزَابَنَةِ وَالمُحَاقَلَةِ. وَالمُزَابَنَةُ: اشْتِرَاءُ الثَّمَرِ بِالتَّمْرِ فِي رُءُوسِ النَّخْلِ.\nوحديث ابن عباسٍ نَهَى رسول الله - ﷺ - عَنِ المُحَاقَلَةِ وَالمُزَابَنَةِ.\nوحديث نَافِعٍ، عَنِ ابن عُمَرَ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَرْخَصَ لِصَاحِبِ العَرِيَّةِ أَنْ يَبِيعَهَا بِخَرْصِهَا.","vol":"14","page":454},{"text":"<span data-type='title' id=toc-1600>٨٣ - باب بَيْعِ الثَّمَرِ عَلَى رُءُوسِ النَّخْلِ بِالذَّهَبِ وَالفِضَّةِ</span>\n٢١٨٩ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنَا ابن وَهْبٍ، أَخْبَرَنَا ابن جُرَيْجِ، عَنْ عَطَاءٍ وَأبي الزُّبَيْرِ، عَنْ جَابِرٍ ﵁ قَالَ: نَهَى النَّبِيُّ - ﷺ - عنْ بَيْعِ الثَّمَرِ حَتَّى يَطِيبَ، وَلَا يُبَاعُ شَيْء مِنْهُ إِلَّا بِالدِّينَارِ وَالدِّرْهَمِ إِلَّا العَرَايَا. [انظر: ١٤٨٧ - مسلم: ١٥٣٦ (٨١) - فتح: ٤/ ٣٨٧]\n\n٢١٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ قَالَ: سَمِعْتُ مَالِكًا، وَسَأَلَهُ عُبَيْدُ اللهِ بْنُ الرَّبِيعِ: أَحَدَّثَكَ دَاوُدُ، عَنْ أَبِي سُفْيَانَ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ النَّبِيَّ - ﷺ - رَخَّصَ فِي بَيْعِ العَرَايَا فِي خَمْسَةِ أَوْسُقٍ أَوْ دُونَ خَمْسَةِ أَوْسُقٍ؟ قَالَ: نَعَمْ. [٢٣٨٢ - مسلم: ١٥٤١ - فتح: ٤/ ٣٨٧]\n\n٢١٩١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: سَمِعْتُ بُشَيْرًا قَالَ: سَمِعْتُ سَهْلَ بْنَ أَبِي حَثْمَةَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ الثَّمَرِ بِالتَّمْرِ، وَرَخَّصَ فِي العَرِيَّةِ أَنْ تُبَاعَ بِخَرْصِهَا يَأْكُلُهَا أَهْلُهَا رُطَبًا. وَقَالَ سُفْيَانُ مَرَّةً أُخْرَى: إِلَّا أَنَّهُ رَخَّصَ فِي العَرِيَّةِ يَبِيعُهَا أَهْلُهَا بِخَرْصِهَا، يَأْكُلُونَهَا رُطَبًا. قَالَ هُوَ سَوَاءٌ. قَالَ سُفْيَانُ: فَقُلْتُ لِيَحْيَى وَأَنَا غُلَامٌ: إِنَّ أَهْلَ مَكَّةَ يَقُولُونَ: إِنَّ النَّبِيَّ - ﷺ - رَخَّصَ فِي بَيْعِ العَرَايَا. فَقَالَ: وَمَا يُدْرِي أَهْلَ مَكَّةَ؟ قُلْتُ: إِنَّهُمْ يَرْوُونَهُ عَنْ جَابِرٍ. فَسَكَتَ. قَالَ سُفْيَانُ: إِنَّمَا أَرَدْتُ أَنَّ جَابِرًا مِنْ أَهْلِ المَدِينَةِ. قِيلَ لِسُفْيَانَ: وَلَيْسَ فِيهِ: نَهْى عَنْ بَيْعِ الثَّمَرِ حَتَّى يَبْدُوَ صَلَاحُهُ؟ قَالَ: لَا. [٢٣٨٤ - مسلم: ١٥٤٠ - فتح: ٤/ ٣٨٧]\nذكر فيه حديث عطاء وأبي الزبير، عن جابر نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ الثَّمَرِ حَتَّى يَطِيبَ، وَلَا يُبَاعُ مِنْهُ شيء إِلَّا بِالدِّينَارِ وَالدِّرْهَمِ إِلَّا العَرَايَا.\nوحديث أبي سفيان عن أبي هريرة:\nأَنَّ رسول الله - ﷺ - رَخصَ فِي بَيْعِ العَرَايَا فِي خَمْسَةِ أَوْسُقٍ أَوْ دُونَ خَمْسَةِ أَوْسُقٍ.","vol":"14","page":455},{"text":"حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثنا سُفْيَانُ قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: سَمِعْتُ بُشَيْرًا عن سَهْلِ بْنِ أَبِي حَثْمَةَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ الثَّمَرِ بِالتَّمْرِ، وَرَخَّصَ فِي العَرِيَّةِ أَنْ تُبَاعَ بِخَرْصِهَا يَأْكُلُهَا أَهْلُهَا رُطَبًا. وَقَالَ سُفْيَانُ مَرَّةً أُخْرى: إِلَّا أَنهُ رَخَّصَ فِي العَرِيَّةِ يَبِيعُهَا أَهْلُهَا بِخَرْصِهَا، يَأكُلُونَهَا رُطَبًا. قَالَ هُوَ سَوَاءٌ. قَالَ سُفْيَانُ: فَقُلْتُ ليَحْيَى وَأَنَا غُلَامٌ: إِنَّ أَهْلَ مَكَّةَ يَقُولُونَ: إِنَّ النَّبِيَّ - ﷺ - رَخَّصَ فِي بَيْعِ العَرَايَا. فَقَالَ: وَمَا يُدْرِي أَهْلَ مَكةَ؟ قُلْتُ: إنَّهُمْ يَرْوُونَهُ عَنْ جَابِرٍ. فَسَكَتَ. قَالَ سُفْيَانُ: إِنَّمَا أَرَدْتُ أَنَّ جَابِرًا مِنْ أَهْلِ المَدِينَةِ. قِيلَ لِسُفْيَانَ: وَلَيْسَ فِيهِ: نَهَى عَنْ بَيْعِ الثَّمَرِ حَتَّى يَبْدُوَ صَلَاحُهُ؟ قَالَ: لَا.","vol":"14","page":456},{"text":"<span data-type='title' id=toc-1601>٨٤ - باب تَفْسِيرِ العَرَايَا</span>\nوَقَالَ مَالِكٌ: العَرِيَّةُ أَنْ يُعْرِيَ الرَّجُلُ الرَّجُلَ النَّخْلَةَ، ثُمَّ يَتَأَذَّى بِدُخُولِهِ عَلَيْهِ، فَرُخِّصَ لَهُ أَنْ يَشْتَرِيَهَا مِنْهُ بِتَمْرٍ. وَقَالَ ابْنُ إِدْرِيسَ: العَرِيَّةُ لَا تَكُونُ إِلَّا بِالكَيْلِ مِنَ التَّمْرِ يَدًا بِيَدٍ، لَا يَكُونُ بِالجِزَافِ. وَمِمَّا يُقَوِّيهِ قَوْلُ سَهْلِ بْنِ أَبِي حَثْمَةَ: بِالأَوْسُقِ المُوَسَّقَةِ. وَقَالَ ابْنُ إِسْحَاقَ فِي حَدِيثِهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ: كَانَتِ العَرَايَا أَنْ يُعْرِيَ الرَّجُلُ فِي مَالِهِ النَّخْلَةَ وَالنَّخْلَتَيْنِ. وَقَالَ يَزِيدُ، عَنْ سُفْيَانَ بْنِ حُسَيْنٍ: العَرَايَا النَخْلٌ كَانَتْ تُوهَبُ لِلْمَسَاكِينِ، فَلَا يَسْتَطِيعُونَ أَنْ يَنْتَظِرُوا بِهَا، رُخِّصَ لَهُمْ أَنْ يَبِيعُوهَا بِمَا شَاءُوا مِنَ التَّمْرِ.\n\n٢١٩٢ - حَدَّثَنَا مُحَمَّدٌ: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ زَيْدِ بْنِ ثَابِتٍ ﵃ أَنَّ رَسُولَ اللهِ - ﷺ - رَخَّصَ فِي العَرَايَا أَنْ تُبَاعَ بِخَرْصِهَا كَيْلًا. قَالَ مُوسَى بْنُ عُقْبَةَ: وَالعَرَايَا: نَخَلَاتٌ مَعْلُومَاتٌ تَأْتِيهَا فَتَشْتَرِيهَا.\n[انظر: ٢١٧٣ - مسلم: ١٥٣٩ - فتح: ٤/ ٣٩٠]\nثم ساق حديث موسى بن عقبة عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ رَسُولَ - ﷺ - رَخَّصَ فِي العَرَايَا أنْ تُبَاعَ بِخَرْصِهَا كَيْلًا. قَالَ مُوسَى بْنُ عُقْبَةَ: اَلْعَرَايَا: نَخَلَاتٌ مَعْلُومَاتٌ تَأْتِيهَا فَتَشْتَرِيهَا.\nالشرح:\nأما حديث أنس المعلق فقد سلف، ويأتي مسندًا في باب: بيع المخاضرة (^١)، وهو من أفراده، وأما حديث ابن عمر، فأخرجه\n_________\n(^١) هو التعليق المذكور في باب: بيع المزابنة، وسيأتي برقم (٢٢٠٧).","vol":"14","page":457},{"text":"مسلم (^١)، وكذا حديث زيد بن ثابت (^٢) وابن عمر في المزابنة سلف (^٣). وحديث أبي سعيد أخرجه مسلم (^٤).\nوأبو سفيان (^٥) مولى ابن أبي أحمد اسمه وهب، وقال مالك: قزمان مولى ابن أبي أحمد بن جحش الشاعر، ويقال: كان له انقطاع إلى ابن جحش فنسب إلى ولائهم، وقيل: هو مولى بني عبد الأشهل (^٦).\nوحديث ابن عباس من أفراده، وحديث جابر أخرجه مسلم (^٧)، وكذا حديث أبي هريرة (^٨)، ومن تراجم البخاري عليه فيما سيأتي: باب: الرجل يكون له ممر أو شرب في حائط أو في نخل (^٩).\nوحديث سهل أخرجه مسلم أيضًا (^١٠)، وحثمة بالثاء المثلثة، واسم أبي حثمة: عبد الله، وقيل: عامر وكان دليله - ﵇ - إلى أحد، وكان بعثه إلى خيبر هو وأبو بكر وعمر وعثمان للخرص (^١١)، توفي رسول الله - ﷺ -\n_________\n(^١) مسلم (١٥٣٤) كتاب: البيوع، باب: النهي عن بيع الثمار حتى يبدو صلاحها.\n(^٢) مسلم (١٥٣٩) باب: تحريم بيع الرطب بالتمر لا في العرايا.\n(^٣) سلف برقم (٢١٧١) باب: بيع الزبيب بالزبيب والطعام بالطعام.\n(^٤) مسلم (١٥٤٦) كتاب: البيوع، باب: كراء الأرض.\n(^٥) ورد بهامش الأصل: ذكر القولين الدمياطي في حاشية نسخته للبخاري، وذكر الكلام وهو من قوله: أبو سفيان. إلى: الأشهل.\n(^٦) انظر ترجمته في \"طبقات ابن سعد\" ٥/ ٣٠٧، \"تهذيب الكمال\" ٣٣/ ٣٦٤ (٧٤٠٣).\n(^٧) مسلم (١٥٣٦) كتاب: البيوع، باب: النهي عن بيع الثمار حتى يبدو صلاحها.\n(^٨) مسلم (١٥٤١) باب: تحريم بيع الرطب بالتمر إلا في العرايا.\n(^٩) سيأتي برقم (٢٣٨٢) كتاب: المساقاة.\n(^١٠) مسلم (١٥٤٠).\n(^١١) انظر ترجمته في: \"معرفة الصحابة\" ٥/ ٢٨٦٦ (٣١٦٨)، و\"الاستيعاب\" ٢/ ٣٤٠ (١٣٣٦) و٣/ ١٩٥ (٢٩٤٠)، و\"أسد الغابة\" ٣/ ١٢٣ (٢٦٩٣) و٣/ ٢٥٣ (٢٩٥٩) و٦/ ٦٨ (٥٧٩٥)، و\"الإصابة\" ٤/ ٤٢ (٢٥٥).","vol":"14","page":458},{"text":"ولولده سهل ثماني سنين وقد حفظ عنه (^١).\nوبُشير بضم الموحدة. والوسق: ستون صاعًا. والصاع: أربعة أمداد والمد: رطل وثلث.\nوقوله: (وقال ابن إدريس … إلى آخره) هو الإمام محمد بن إدريس الشافعي، كما نبه عليه الحافظ المزي، وأن له هذا الموضع وموضعًا آخر سلف في الزكاة (^٢).\nوقال ابن التين فيهما: قيل هو الشافعي، وقيل -وهو الأكثر-: هو عبد الله بن إدريس الأودي الفقيه الكوفي. وقوله: (ومما يقويه): ذكر ابن بطال أنه من قول البخاري (^٣)، وكذا ابن التين فقال: احتجاج البخاري له بقول سهل لا دليل فيه، لأنها تكون مؤجلة، وإنما يشهد له قول سفيان بن حسين المذكور بعد، وصرح من سلف أنه من تتمة كلام الشافعي، قال ابن بطال: وهو إجماع، مستغن عن تقوية، ولم يأت ذكر الأوساق الموسقة إلا في حديث مالك، عن داود بن الحصين. وفي حديث جابر من رواية ابن إسحاق، لا في رواية ابن أبي حثمة، وإنما يُروى عن سهل من قوله، من رواية الليث عن جعفر بن أبي ربيعة عن\n_________\n(^١) ورد بهامش الأصل ما نصه: قال الذهبي في \"تجريده\": ولد سنة ثلاث، ولا يصح، بل المجزوم به أن تاريخ مولده غلط، فإنه شهد أحدًا والحديبية، وهذا يرد على الواقدي أنه ولد سنة ثلاث.\nوانظر ترجمته في: \"الثقات\" لابن حبان ١/ ١٨٠، \"الاستيعاب\" ٢/ ٦٦١، \"تهذيب الكمال\" ١٢/ ١٧٧ (٢٦٠٧).\n(^٢) سلف في أول باب: في الركاز الخمس قبل حديث (١٤٩٩).\nوانظر: ترجمة الإمام العلم في \"ثقات ابن حبان\"، و\"السير\" ١٠/ ٥، \"تهذيب الكمال\" ٢٤/ ٣٨٠.\n(^٣) \"شرح ابن بطال\" ٦/ ٣١٢.","vol":"14","page":459},{"text":"الأعرج عن سهل: لا يباع التمر في رءوس النخل بالأوساق الموسقة إلا أوسق ثلاثة أو أربعة أو خمسة يأكلها الناس. وهي المزابنة ففي قول سهل حجة لمالك في مشهور قوله أنه يجوز العرايا في خمسة أوسق. وقد يجوز أن يكون الشك في دون خمسة أوسق، واليقين في خمسة؛ إذ الواو لا تعطي رتبة (^١).\nوقوله: (وقال يزيد) هو ابن هارون أبو خالد السلمي (^٢)، وسفيان بن حسين سلمي أيضًا أبو محمد، وقيل: أبو المؤمل، روى له الجماعة إلا البخاري فاستشهد به، وروى له مسلم في مقدمة كتابه (^٣). وشيخ شيخ البخاري في الحديث الأخير عبد الله هو: ابن المبارك الإمام، وشيخ البخاري محمد هو: ابن مقاتل أبو الحسن المروزي، مات سنة ست وعشرين ومائتين (^٤).\nإذا عرفت ذلك: فالمزابنة مفاعلة لا تكون إلا بين اثنين، من الزبن،\nوهو الدفع الشديد، ومنه الزبانية، وقيل من الحظر، أي: التحريم، وهو بيع الرطب على رءوس النخل بتمر على وجه الأرض، ومثله بيع العنب في الكرم بالزبيب؛ لأن الغبن فيها يكثر؛ لبنائها على التخمين، فيريد المغبون دفعه والغابن إمضاءه فيتدافعان. ووجه البطلان أنه بيع مال الربا بجنسه من غير تحقيق المساواة في المعيار الشرعي، وهو الكيل، وذلك إجماع.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣١٢.\n(^٢) انظر ترجمته في \"طبقات ابن سعد\" ٧/ ٣١٤، \"ثقات ابن شاهين\" ترجمة (١٥٥٤)، \"تهذيب الكمال\" ٣٢/ ٢٦١ (٧٠٦١).\n(^٣) انظر ترجمته في \"طبقات ابن سعد\" ٧/ ٣٠٢، \"ثقات ابن حبان\" ١/ ١٦٥، \"تهذيب الكمال\" ١١/ ١٣٩ (٢٣٩٩).\n(^٤) ورد بهامش الأصل ما نصه: ثم بلغ في الثامن بعد الأربعين. كتبه مؤلفه غفر الله له.","vol":"14","page":460},{"text":"قال الداودي: كانوا قد كثر فيهم المدافعة بالخصام، فسمي مزابنة، ولما كان كل واحد من المتبايعين يدفع الآخر في هذِه المبايعة عن حقه سُميت بذلك، وفي \"الجامع\" للقزاز: المزابنة: كل بيع فيه غرر، وهو بيع كل جزاف لا يعلم كيله ولا وزنه ولا عدده، وأصله أن المغبون يريد أن يفسخ البيع، ويريد الغابن أن لا يفسخه فيتزابنان عليه، أي: يتدافعان.\nوعند الشافعي: هو بيع مجهول بمجهول، أو معلوم من جنس يحرم الربا في نقده، وخالفه مالك في هذا القيد فقال: سواء كان مما يحرم الربا في نقده أو لا، مطعومًا كان أو غير مطعوم (^١). وعبارة ابن الجلاب: إنها بيع معلوم بمجهول من جنسه. زاد القاضي في \"معونته\": أو مجهول بمجهول (^٢)، وذكر ابن جرير اختلاف العلماء في معناها، فقال قوم: هي بيع ما في رءوس النخل بالتمر وكذا ذكر ابن فارس (^٣) وهو ما في البخاري، وقال آخرون: هو بيع السنبل القائم بالحنطة. وقيل: هي بيع التمر قبل بدو صلاحه. وقال قوم: هي المزارعة.\nوقام الإجماع على المنع من بيع ما على رءوس النخل بثمر، لأنه مزابنة وقد نهي عنه. واختلفوا في بيع رطب ذلك مقطوعًا وأمكن فيه المماثلة، فالجمهور على المنع أيضًا بجنسه لا مماثلة ولا متفاضلًا، وبه قال أبو يوسف ومحمد، وقال أبو حنيفة: يجوز بيع الحنطة الرطبة باليابسة، والتمر بالرطب مثلًا بمثل، ولا نجيزه متفاضلًا.\n_________\n(^١) انظر \"الأم\" ٣/ ٥٥، و\"المنتقى\" ٤/ ٢٤٤.\n(^٢) \"المعونة\" ٢/ ١٠.\n(^٣) \"المجمل\" ص ٤٤٨.","vol":"14","page":461},{"text":"قال ابن المنذر: وأظن أبا ثور وافقه، ولا خلاف بين العلماء أن تفسير المزابنة في هذا الحديث من قول ابن عمر، أو مرفوعًا كما قال ابن عمر، وأقل ذلك أن يكون من قوله، وهو راويه، كيف ولا مخالف فيه؟ قال: وقام الإجماع على تحريم بيع العنب بالزبيب، وعلى تحريم بيع الحنطة في سنبلها بصافية، وهو المحاقلة وسواء عند الجمهور كان الرطب والعنب على الشجر أو مقطوعًا.\nفرع: عندنا حكم الرطب على الأرض والتمر على رءوس النخل كعكسه، ولو باع الرطب على رءوس النخل بالبسر أو البلح على الأرض فهو كبيعه بالرطب، ولو باعه بالطلع ففيه ثلاثة أوجه في\nالماوردي: ثالثها: يجوز بطلع الذكر دون طلع الإناث (^١).\nوأما العرايا فهي مستثناة من المزابنة، وهو جمع عرية، وهي ما يفردها صاحبها للأكل، فعيلة: بمعنى فاعلة؛ لأنها عريت عن حكم ما في البستان، وقيل: بمعنى مفعولة؛ لأن صاحبها يعروها، أي: يأتيها، قاله الجوهري (^٢).\nوالعرية أيضًا: النخلة المعراة، وهي التي وهبت ثمرة عامها، والعرية أيضًا: التي تعزل عن المساومة عند بيع النخل. وقيل: هي النخلة التي أكل ما عليها، واستعرى الناس في كل وجه أكلوا الرطب من ذلك، وأنت معرٍ؛ وأدخلت فيها الهاء؛ لأنها أفردت فصارت في عداد الأسماء كالأكيلة والنطيحة، وعراه يعروه إذا أتاه يطلب منه عرية، وأعراه أعطاه إياها، وهي اسم للنخلة المعطى ثمرها، كما\n_________\n(^١) \"الحاوي الكبير\" ٥/ ١٣٥.\n(^٢) \"الصحاح\" ٦/ ٢٤٢٤.","vol":"14","page":462},{"text":"قالوا: المنيحة للشاة تعطي للبن، وفسرها مالك (^١) وأحمد (^٢) وإسحاق والأوزاعي (^٣) بأنها إعطاء الرجل من جملة حائطه نخلة أو نخلتين عامًا على ما اقتضاه أهل اللغة، غير أنهم اختلفوا في شروط لها وأحكام، وحاصل مذهب مالك أنها عطية تمر نخلة أو نخلات من حائط، فيجوز لمن أعطيها أن يبيعها إذا بدا صلاحها من كل أحد بالعين والعروض ومن معطيها خاصة بخرصها تمرًا، وذلك بشرط أن يكون أقل من خمسة أوسق، وفي الخمسة أوسق خلاف، وأن يكون خرصها من نوعها ويابسها نخلًا وعنبًا، وفي غيرهما مما يوسق ويدخر للقوت، خلاف، وأن يقوم بالخرص عند الجداد، وأن يشتري\nكلها لا بعضها، وأن يكون بيعها عند طيبها، فلو باعها من المعرى قبله على شرط القطع لم يجز؛ لتعدي محل الرخصة.\nوأما أبو حنيفة: فإنه فسرها بما إذا وهب رجل تمر نخلة أو نخلات ولم يقبضها الموهوب له، فأراد الواهب أن يعطي الموهوب له تمرًا، أو يتمسك بالثمرة جاز له ذلك؛ إذ ليس من باب البيع، وإنما هو من باب الرجوع في الهبة التي لم تجب بناءً على أصله أن الهبة لا تجب إلا بالقبض، وهذا المذهب إبطال لحديث العرية من أصله، وذلك أنه تضمن أنه نفع مرخص فيه في مقدار مخصوص.\nوقال الطحاوي (^٤): معناها عند أبي حنيفة أن يعري الرجلُ الرجلَ ثمرة نخلة من نخله فلم يسلم ذلك إليه حتى يبدو له، فرخص له أن يحبس ذلك، ويعطيه مكانه خرصه تمرًا، وهذا التأويل كأنه أشبه؛\n_________\n(^١) \"التمهيد\" ١٢/ ٤٦ - ٤٧.\n(^٢) \"المغني\" ٤/ ١٧٨.\n(^٣) \"المحلى\" ٨/ ٤٦٢.\n(^٤) \"شرح معاني الآثار\" ٤/ ٣١.","vol":"14","page":463},{"text":"لأن العرية إنما هي (العطية) (^١)، ألا ترى إلى مدح الأنصار إذا مدحهم إذ يقول -يعني سويد بن أبي الصلت- فيما ذكره القرطبي (^٢) -أو حسان بن ثابت فيما ذكره ابن التين-:\nليست بسنهاء ولا رجبيةٍ … ولكن عرايا في السنين الجوائح\nأي: كأنهم يعرونها في السنين الجوائح، فلو كانت العرية كما ذهب إليه مالك، لم يكونوا ممدوحين بها إذ كانوا يُعطون كما يُعطون، ولكن العرية بخلاف ذلك، فإن قلت: فقد ذكر في حديث زيد بن ثابت: نهى عن بيع الثمر بالتمر، ورخص في العرايا (^٣)، فصارت في الحديث بيع ثمر بتمر.\nفالجواب: أنه ليس في الحديث من ذلك شيء، إنما فيه ذكر الرخصة في العرايا، مع ذكر النهي عن بيع الثمر بالتمر، وقد يقرن الشيء بالشيء وحكمهما مختلف.\nفإن قلت: قد ذكر التوقيف في حديث أبي هريرة على خمسة أوسق،\n_________\n(^١) في الأصل: الحنطة، والمثبت من \"شرح معاني الآثار\" ٤/ ٣١.\n(^٢) \"المفهم\" ٤/ ٣٩٢.\nوفيه أن القائل: سويد بن الصامت، وهو الصواب؛ فلم أجد من يسمى بسويد بن أبي الصلت -كما ذكر المصنف ﵀- شاعرًا كان أو غيره. وهذا البيت ذكره ابن المطرز المطرزي في كتابه \"المغرب في ترتيب المعرب\" ٢/ ٥٨ ونسبه لسويد ابن الصامت، كما ذكره القرطبي وأيضًا قد وجدت ابن عبد البر ترجم له في \"الاستيعاب\" ٢/ ٢٣٥ (١١٢١) على اختلاف في إسلامه، وقال: أنا شاك في إسلام سويد بن الصامت، كما شك فيه غيري ممن ألف في هذا الشأن قبلي، وكان شاعرًا محسنًا كثير الحكم في شعره اهـ.\nوانظر أيضًا: \"أسد الغابة\" ٢/ ٤٨٩ (٢٣٤٧).\n(^٣) ينظر ما رواه مسلم (١٥٣٩).","vol":"14","page":464},{"text":"وفي ذكر ذلك ما ينفي أن يكون حكم ما هو أكثر من ذلك كحكمه.\nفالجواب: أنه ليس فيه ما ينفي شيئًا مما ذكرت، وإنما يكون ذلك كذلك لو قال: لا تكون العرية إلا في خمسة، وأما إذا كان الحديث إنما فيه: رخص في العرايا في خمسة أوسق أو فيما دون خمسة أوسق، فذلك أنه - ﷺ - رخص فيه لقوم في عرية لهم هذا مقدارها. فنقل أبو هريرة ذلك\nوأخبر بالرخصة فيما كانت (^١).\nوفي \"الاستذكار\" لابن عبد البر: عن محمود بن لبيد بطريق فيها\nانقطاع أنه قال لرجل من الصحابة، إما زيد بن ثابت وإما غيره: ما عراياكم هذِه؟ قال: فسمى رجالًا محتاجين من الأنصار شكوا إلى رسول الله - ﷺ - أن الرطب يأتي ولا بيدنا ما نبتاعه به؛ فرخص لهم أن يبتاعوا العرايا بخرصها من التمر الذي بيدهم يأكلونها رطبًا (^٢).\n_________\n(^١) انتهى من \"شرح معاني الآثار\" ٤/ ٣١.\n(^٢) \"الاستذكار\" ١٩/ ١٢٥.\nوذكره أيضًا في \"التمهيد\" ٢/ ٣٣٠ وقال: إسناده منقطع ورواه الشافعي في \"الأم\" ٣/ ٤٧ معلقًا عن محمود بن لبيد، ومن طريقه البيهقي في \"المعرفة\" ٨/ ١٠٠ (١١٢٧٣).\nوالحديث تكلم فيه غير ابن عبد البر، قال ابن حزم: حديث لا يدري أحد منشأه ولا مبدأه ولا طريقه، ذكره الشافعي بغير إسناد، فبطل أن يكون فيه حجة. اهـ \"المحلى\" ٨/ ٤٦٣ بتصرف.\nوأعله أيضًا بالانقطاع ابن رشد الحفيد في \"بداية المجتهد\" ٣/ ١٣٢٧.\nوأفاد الماوردي فقال في \"الحاوي\" ٥/ ٢١٥: ولم يسنده الشافعي؛ لأنه رواه من السير وجعله مع ما أسنده شاهدًا لصحة مذهبه. اهـ.\nوالحديث مع ما فيه من ضعف، إلا أن ابن قدامة احتج به في \"المغني\" ٦/ ١٢٢ - ١٢٣ أو ١٢٧. ووجه ذلك أنه توهم صحة الحديث؛ فذكره في \"الكافي\" ٣/ ٩٤ وقال: متفق عليه!","vol":"14","page":465},{"text":"قال الطحاوي: ولا ينفي ذلك أن تكون تلك الرخصة جارية فيما هو أكثر من ذلك، فإن قلت: ففي حديث جابر وابن عمر إلا أنه أرخص في العرايا، فصار ذلك مستثنى من بيع الثمر بالتمر. فثبت بذلك أنه بيع ثمر بتمر.\nفالجواب: أنه قد يجوز أن يكون قصد بذلك إلى المعرى، ورخص له أن يأخذ ثمرًا بدلًا من تمرٍ في رءوس النخل؛ لأنه يكون بذلك في معنى البائع وذلك له حلال، فيكون الاستئناء لهذِه العلة، وفي حديث سهل: إلا أنه أرخص في بيع العرية بخرصها تمرًا يأكلها أهلها رطبًا، فقد ذكر للعرية أهلًا وجعلهم يأكلونها رطبًا، ولا يكون ذلك إلا وملكها الذين عادت إليهم بالبدل الذي أخذ منهم، وبذلك ثبت قول أبي حنيفة.\nثم ساق حديث ابن عمر: نهى رسول الله - ﷺ - البائع والمبتاع عن المزابنة، قال: قال زيد بن ثابت: رخص في العرايا في النخلة والنخلتين توهبان للرجل فيبيعها بخرصها تمرًا (^١). فهذا زيد بن ثابت، وهو أحد من روى الرخصة في العرية، فقد أجراها مجرى الهبة. وعن\n_________\nوتبعه بهاء الدين المقدسي في \"العدة\" ص ٣١٣ - ٣١٤، وكذا البهوتي في \"كشاف القناع\" ٣/ ٢٥٨ وهو وهم تتابعوا عليه.\nنبه على ذلك غير واحد: الزيلعي في \"نصب الراية\" ٤/ ١٤ فقال: ووهم في ذلك؛ فإن هذا ليس في الصحيحين، ولا في السنن بل ولا في شيء من الكتب المشهورة، ولم أجد له سندًا بعد الفحص البالغ.\nوكذا المصنف في \"البدر المنير\" ٦/ ٥٨٨، والحافظ في \"التلخيص\" ٣/ ٣٠، وابن الصمام في \"شرح فتح القدير\" ٦/ ٤١٦.\n(^١) وروى الشطر الثاني هذا أيضًا الطبراني ٥/ ١١٢ (٤٧٧٠) قال النووي -طيب الله ثراه- في \"المجموع\" ١٠/ ٣٣٧: سنده صحيح.","vol":"14","page":466},{"text":"مكحول: أنه - ﵇ - قال: \"خففوا الصدقات فإن في المال العرية والوصية\" (^١) فدل على أن العرية ما يملكه أرباب الأموال يومًا في حياتهم كما يملكون الوصايا بعد مماتهم (^٢).\nقال ابن رشد: وإلى كونها هبة مال مالك (^٣).\nوقال ابن التين: دعوى أن العرية من الإعارة غير جيد؛ لأن الإعارة فعل معتل العين، والإعراء معتل اللام، ثم لو كانت الإعطاء لما نهي عن بيعها؛ لأن الإعطاء لا يباع وإنما يباع المعطى، ثم حقيقة الاستثناء الاتصال، لا كما قالوه، ثم الرجوع في الهبة لا يحتاج إلى خرص ولا إلى أوسق.\nوأما الشافعي فالعرية عنده: بيع الرطب على رءوس النخل بتمر معجل على وجه الأرض لحديث سهل السالف. أو العنب في الشجر بزبيب بجامع أنه زكوي يمكن خرصه: ويدخر يابسه، وكان\nكالرطب (^٤).\n_________\n(^١) رواه أبو داود في \"المراسيل\" (١١٨)، وأبو عبيد في \"الأموال\" (١٤٥٣)، وابن أبي شيبة ٢/ ٤١٥ (١٠٥٦٢)، والطحاوي ٤/ ٣٣ - ٣٤ من طريق جرير بن حازم عن قيس بن سعد عن مكحول، به. قال العيني -﵀- في \"العمدة\" ٩/ ٣٩٩: إسناده صحيح وهو مرسل، والمرسل حجة عندنا. اهـ.\nورواه البيهقي ٤/ ١٢٤ من طريق الوليد بن مسلم عن الأوزاعي، عن عمر بن الخطاب، قوله بنحوه.\nوالحديث ذكره ابن عبد البر في \"التمهيد\" ٦/ ٤٧٢ عن جابر مرفوعًا.\nقال البيهقي ٤/ ١٢٤: إسناده غير قوي.\n(^٢) انتهى من \"شرح معاني الآثار\" ٤/ ٣١ - ٣٤ بتصرف.\n(^٣) \"بداية المجتهد\" ٣/ ١٣٢٣ وما بعدها.\n(^٤) انظر: \"الأم\" ٣/ ٤٩.","vol":"14","page":467},{"text":"قال القرطبي: لم يعرج الشافعي على اللغة المعروفة فيها، وكأنه اعتمد على تفسير يحيى بن سعيد راوي الحديث، فإنه قال: العرية أن يشتري الرجل ثمر النخلات لطعام أهله رطبًا بخرصها تمرًا. قال: وهذا لا ينبغي أن يعول عليه؛ لأنه ليس صحابيًّا فيقال: فهم عن الشارع، ولا رفعه إليه ولاثبت فيه عرف غالب بشرع حتى نرجحه على اللغة، وغايته أن يكون رأيًا ليحيى لا رواية له، ثم يعارضه تفسير ابن إسحاق، فإنه قال: العرايا أن يهب الرجل الرجل النخلات فيشق عليه أن يقوم عليها، فيبيعها بمثل خرصها، ثم هو عين المزابنة المنهي عنها، ووضع رخصه في موضع لا ترهق إليها حاجة أكيدة، ولا يندفع بها مفسدة، فإن المشتري لها بالتمر يمكن من بيع تمره بعين أو عروض، ويشتري بذلك رطبًا، لا يقال: قد يتعذر هذا فأخذ بيع الرطب بالتمر إذا كان الرطب لا على رءوس النخل، إذ قد يتعذر بيع التمر على من هو عنده ممن يريد أن يشتري الرطب به، ولا يجوز ذلك (^١).\nقلت: التفسير ملحق في آخر الحديث، فيجوز أن يكون من راويه وهو أعرف، وما ذكره البخاري عن مالك في تفسيرها، ذكر أبو عمر ابن عبد البر، عن ابن وهب عنه أنه قال: العرية أن يعري الرجل الرجل النخلة أو النخلتين أو أكثر من ذلك، سنة أو سنتين أو ما عاش، فإذا طاب التمر وأرطب، قال صاحب النخل: أنا أكفيكم سنيها وضمانها ولكم خرصها تمرًا عند الجداد، فكان ذلك منه معروفًا كله عند الجداد ولا أحب أن يتجاوز ذلك خمسة أوسق. قال: وتجوز العرية في كل\n_________\n(^١) انتهى من \"المفهم\" ٤/ ٣٩٣ - ٣٩٤.","vol":"14","page":468},{"text":"ما يبس ويدخر نحو (التين) (^١) والزيتون، ولا أرى لصاحب العرية أن يبيعها إلا بتمرٍ في الحائط ممن له تمر يخرصه. وقال ابن القاسم عنه: لا يجوز بيع العرية بخرصها حتى يحل بيعها، ولا يجوز بعدما حل بيعها أن يبيعها بخرصها تمرًا إلا في الجداد، وأما بالطعام فلا يصلح (^٢).\nوروى محمد بن شجاع الثلجي (^٣)، عن عبد الله بن نافع، عن مالك أن العرية النخلة والنخلتان للرجل في حائط بعينه، والعادة بالمدينة أنهم يخرجون بأهليهم في وقت الثمار إلى حوائطهم، فيكره صاحب النخل الكثير دخول الآخر عليه، فيقول: أنا أعطيك خرص نخلك تمرًا فأرخص لهما في ذلك. قال أبو عمر: هذِه الرواية مخالفة لأصل مالك في العرية. وروى ابن القاسم عنه وسئل عن نخلة في حائط رجل لآخر له أصلها، فأراد صاحب الحائط أن يشتريها منه بعدما أزهت بخرصها تمرًا يدفعه إليه عند الجداد، فقال: إن كان إنما يريد به الكفاية لصاحبه والرفق به فلا بأس، وإن كان إنما ذلك لدخوله\n_________\n(^١) في \"الاستذكار\": الزبيب!\n(^٢) \"المدونة الكبرى\" بتصرف ٣/ ٢٧٨.\n(^٣) ورد بهامش الأصل: قال الذهبي: محمد بن شجاع الثلجي -يعني: بالمثلثة والجيم- صاحب التصانيف، مشهور، مبتدع. وقال في \"المغني\" قال ابن عربي: كان يضع الأحاديث في \"التشبيه\" ينسبها إلى أصحاب الحديث يسلبهم بذلك.\nقلت (المحقق): وكذا جاء بالأصل: الثلجي، وفي \"الاستذكار\" ١٩/ ١٢٨ - وهو المصدر المنقول عنه -: البلخي!!\nوقال ابن ماكولا: باب: البلخي والثلجي.\nقال: أما البلخي نسبة إلى بلخ، فكبير، وأما الثلجي، أوله ثاء معجمة بثلاث، وبعد اللام جيم، فهو محمد بن شجاع الثلجي.\nوانظر: \"تهذيب الكمال\" ٢٥/ ٣٦٢ (٥٢٨٦).","vol":"14","page":469},{"text":"وخروجه، وحرز ذلك عليه فلا خير فيه. قال ابن القاسم: وليس هذا مثل العرية. قال أبو عمر هذِه الرواية تضارع رواية ابن نافع (^١).\nوعبارة القاضي في \"معونته\" أنها على مذهب مالك أن يهب الرجل ثمر نخلة أو نخلات لرجل (^٢).\nقال ابن التين: وهذا إنما يصح على مذهب أشهب وابن حبيب، وأما مالك ففرق بين العرية والهبة، فقال: زكاة العرية وسقيها على المعري وزكاة الهبة وسقيها على الموهوب، ولا تشترى بخرصها.\nوذكر (أبو عبد الله الأثرم) (^٣) في \"سننه\" عن أحمد: العرية أنا لا أول فيها بقول مالك، أقول: هي أن يعري الرجل الجار أو القرابة للحاجة والمسكنة، فإذا أعراه إياها فللمعرى أن يبيعها ممن شاء، ثم قال: نقول: يبيعها من الذي أعراها إياه، وليس هذا وجه الحديث عندي؛ بل يبيعها ممن شاء كذا فسره ابن عيينة وغيره. قلت: فإذا باعها، له أن يأخذ الثمن الساعة أو عند الجداد، قال: يأخذ الساعة. قلت: إن مالكًا يقول: ليس له أن يأخذ التمر الساعة حتى تجدَّ. قال: بلى يأخذه على ظاهر الحديث. قلت: كأنه إنما أرخص له من أجل الحاجة، فله أن يأخذه الساعة، قال: نعم من أجل (الحاجة) (^٤) يأكلها أهلها رطبًا، ثم قال: الذي يشتريها إنما له أن يأكلها رطبًا.\n_________\n(^١) انتهى من \"الاستذكار\" ١٩/ ١٢٦ - ١٢٨ - ١٢٩.\n(^٢) \"المعونة\" ٢/ ٤٧ - ٤٨.\n(^٣) كذا بالأصل، والأشهر بل المتواتر أن الأثرم هذا كنيته (أبو بكر)! انظر ترجمته في \"تاريخ الإسلام\" ٢٠/ ٤٢، و\"سير أعلام النبلاء\" ١٢/ ٦٢٣ (٢٤٧).\n(^٤) في الأصل: الساعة. ولعل المثبت هو الصواب.","vol":"14","page":470},{"text":"حدثنا الحكم بن موسى، ثنا عيسى بن يونس، ثنا عثمان بن حكيم، عن عطاء بن أبي رباح، عن ابن عباس أنه قال: لا يصلح أن يباع ما في رءوس النخل بمكيله من التمر، إذا كان بينهما فضل دينار أو عشرة دراهم.\nقال الأثرم: فذكرت هذا لأبي عبد الله، فقال: هذا حديث منكر.\nقال أبو عمر: ويجوز للرجل أن يعري الرجل حائطه ما شاء، ولكن البيع لا يكون إلا في خمسة أوسق فما دونها (^١). وفي \"شرح الموطأ\" لابن حبيب: العرية في الثمار بمنزلة العمرى في الدار، وبمنزلة\nالمنيحة في الماشية.\nفرع:\nلو باع رطبًا بمثله، فأوجهٌ: عندنا: أصحها المنع؛ لأنه ليس في معنى الرخصة.\nوثانيها: الجواز؛ لأنه قد يشتري ما عند غيره.\nثالثها: إن اختلف النوع جاز وإلا فلا.\nرابعها: إن كان أحدهما على الأرض جاز وإلا لم يجز، وإن كانا على النخل جرى فيه التفضيل، فإن اختلف النوع جاز وإلا فلا.\nفرع:\nالأصح عندنا أنه لا يجوز إلا فيما دون خمسة أوسق، ولا يجوز في سائر الثمار، ولا يختص بالفقراء، وذلك مبسوط في كتب الفروع وشروحنا.\n_________\n(^١) \"الاستذكار\" ١٩/ ١٢٧.","vol":"14","page":471},{"text":"تنبيهات:\nأحدها: بيع الثمر على رءوس النخل إذا بدا صلاحه، بالذهب والفضة لا خلاف بين الأمة في جوازه، كما ترجم له البخاري، وكذا بيعها بالعروض قياسًا على النقدين.\nثانيها: قال ابن المنذر: ادعاء الكوفيين أن بيع العرايا منسوخ بنهيه عن بيع التمر بالتمر هو نفس المحال؛ لأن راوي المزابنة هو راوي الرخصة في العرايا، فأثبت الرخصة والنهي معًا على ما ثبت في حديث سهل وجابر.\nثالثها: كان مالك يقول (^١): العرايا تكون في الشجر كله من نخل وعنب وتين ورمان وزيتون والثمار كلها، وبه قال الأوزاعي إلا أن مالكًا قال: إذا أعراه الفاكهة مثل: الرمان والتفاح وشبهه لا يجوز أن يشتريها بخرصها؛ لأنه يقطع أخضر ويشتريها بعدما طابت مما يجوز به شراء التمرة بالعين والعرض نقدًا وإلى أجلٍ، وبالطعام نقدًا من غير صنفها إذا جدها مكيلة قبل أن يفترقا، وقد أسلفنا شروطه فيه، وكان الليث يقول: لا تكون العرايا إلا في النخل خاصة.\nوقال الشافعي: في النخل والعنب، وفي غيرهما قولان: أصحهما: لا (^٢).\nوفي \"صحيح البخاري\" -كما سلف (^٣) - ومسلم (^٤) عن زيد بن ثابت: أن رسول الله - ﷺ - رخص بعد ذلك في بيع العرية بالرطب\n_________\n(^١) \"التمهيد\" ٦/ ٤٦٦.\n(^٢) انظر: \"روضة الطالبين\" ٣/ ٥٦١.\n(^٣) برقم (٢١٧٣) كتاب: البيوع، باب: بيع الزبيب بالزبيب.\n(^٤) مسلم (١٥٣٩) كتاب: البيوع، باب: تحريم بيع الرطب بالتمر إلا في العرايا.","vol":"14","page":472},{"text":"أو التمر، ولم يرخص في غير ذلك. وعزاه ابن بطال إلى النسائي (^١) إثر حديث عزاه إلى مسلم (^٢)، فأوهم أنه ليس فيه، وأغرب منه أنه في البخاري الذي يشرحه.\nرابعها: قال أبو عبيد: في العرايا تفسير آخر غير ما فسره مالك، وهو أن العرايا يستثنيها الرجل من حائطه إذا باع ثمرته لا يدخلها في البيع، فيبقيها لنفسه وعياله، فتلك الثنيا لا تخرص عليهم؛ لأنه قد عفي لهم عما يأكلون. سميت عرايا؛ لأنها عريت من أن تباع أو تخرص في الصدقة، فأرخص - ﵇ - لأهل الحاجة والمسكنة، الذين لا ورق لهم ولا ذهب، وهم يقدرون على التمر أن يبتاعوا بتمرهم من تمر هذِه العرايا بخرصها، رفقًا بأهل الفاقة الذين لا يقدرون على الرطب، ولم يرخص لهم أن يبتاعوا منه ما يكون لتجارة ولا ادخار، قال أبو عبيد: وهذا أصح في المعنى (^٣).\nخامسها: قد أسلفنا أن العرايا مستثناة من جملة نهيه - ﵇ - عن بيع الثمر بالتمر وهي المزابنة، هذا قول عامة أهل العلم، ويجوز عند مالك أن يعري من حائطه ما شاء، غير أن البيع لا يكون إلا في خمسة أوسق فما دون في حق كل أحد ممن أعرى، كما سلف. وبالخلاف في الخمسة، وإنما تباع العرايا بخرصها من التمر في رءوس النخل إلى جدادها، ولا يجوز أن يبتاعها بخرصها نقدًا\nوليست له مكيلة؛ لأنه أنزل بمنزلة التولية والإقالة والشركة، ولو كان\n_________\n(^١) \"سنن النسائي\" ٧/ ٢٦٧ - ٢٦٨.\n(^٢) \"شرح ابن بطال\": ٦/ ٣١٠.\n(^٣) \"غريب الحديث\" ١/ ١٤٠، مادة (عري).","vol":"14","page":473},{"text":"بمنزلة البيوع ما أشرك أحدٌ أحدًا في طعام حتى يستوفيه، ولا أقاله منه، ولا (ولاية) (^١) حتى يقبضه المبتاع، قال: ولا يبيعها إلا من المعري خاصة، ولا يجوز من غيره إلا على سنة بيع الثمار في غير العرايا، ولا يشتريها بطعام إلى أجل، ولا بتمر نقدًا وإن جدها في الوقت، ذكره ابن بطال (^٢)، وأسلفنا بعضه.\nونقل عن ابن القصار موافقة مالك للشافعي في أنها بيع ما دون خمسة أوسق من التمر، وأنه مخصوص من المزابنة، قال الشافعي: ويجوز بيعها من المعري وغيره يدًا بيد، ومتى افترقا ولم ينفذه بطل العقد، وبه قال أحمد -وقد أسلفنا أن الأصح المنع في الخمسة: لأجل شك الراوي ودونه المحقق، فثبتت الرخصة فيه- واحتج أيضًا بحديث أبي سعيد الخدري: أنه - ﵇ - قال: \"لا صدقة في العرية\" فلو كانت العرية في خمسة أوسق جائزة لوجبت فيها الصدقة، فعلم سقوطها عنها بما دون خمسة أوسق، واحتج الشافعي بما رواه محمد بن إسحاق، عن محمد بن يحيى بن حَبان، عن جابر بن عبد الله: أن النبي - ﷺ - رخص في العرايا في الوسق والوسقين والثلاثة والأربعة (^٣).\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ٦/ ٣١١ - وهو المصدر المنقول منه-: (ولاه).\n(^٢) \"شرح ابن بطال\" ٦/ ٣١٠ - ٣١١.\n(^٣) رواه ابن خزيمة ٤/ ١١٠، والطحاوي في \"شرح معاني الآثار\" ٤/ ٣٠، وابن حبان ١١/ ٣٨١، والحاكم في \"المستدرك\" ١/ ٤١٧، والبيهقي ٥/ ٣١١.\nوفي إسناده: عن محمد بن يحيى بن حبان، عن عمه واسع بن حبان، عن جابر، فأسقطه ابن بطال، وتبعه المصنف حين نقل عنه.","vol":"14","page":474},{"text":"قال: فجاءت رواية جابر بغير شك، وثبتت رواية مالك، عن داود التي جاءت بالشك في الخمسة ودونها، ووجه قول مالك أنه لا يجوز بيعها إلا مع المعري خاصة. قوله - ﵇ - في حديث سهل: \"يأكلها أهلها رطبًا\"، ولا أهل لها إلا الذي أعراها. فجاز أن يبيعها من المعري خاصة، لما يقطع من تطرق المعري على المعرى؛ لأنهم كانوا يسكنون بعيالهم في حوائطهم ويتضررون بدخول المعري ولم يكن قصدهم المعروف، فرخص لهم في ذلك، ولذلك قال مالك: لا يجوز بيعها يدًا بيدٍ؛ لأن المشتري لم يقصد بشرائها الفضل والمتجرة. وأما الكوفيون فإنهم أبطلوا سنة العرية، وقالوا: هي بيع الثمر بالتمر، وقد نهى رسول الله - ﷺ - عن ذلك.\nقال ابن المنذر: فبيع العرايا جائز على ما ثبتت به الأخبار عنه - ﷺ -، والذي رخص في بيع العرايا هو الذي روى النهي عن بيع الثمر بالتمر في لفظ واحد ووقت واحد من حديث جابر وسهل على ما سلف، وليس قبول أحد السُّنَّتين أولى من الأخرى، ولا فرق بين نهيه - ﵇ - عن بيع ما ليس عندك، وبين إذنه في السلم، وهو بيع ما ليس عندك، وبين نهيه عن بيع الثمر بالتمر وإذنه في العرايا، ومن قَبِل إحدى السنتين وترك الأخرى فقد ناقض (^١).\nسادسها: وقع في حديث أبي سعيد، وأنس وابن عباس: المحاقلة، وهي بيع الحنطة في سنبلها بصافيه، وذكر ابن التين فيها ثمانية أقوال:\n_________\n= والحديث قال عنه الحاكم: صحيح على شرط مسلم ولم يخرجاه.\nقال الألباني في \"ثمره\" ٢/ ٨٢٤: وليس كذلك؛ لأن ابن إسحاق مدلس وقد عنعنه، ثم إن مسلمًا لم يحتج به وإنما روى له مقرونًا أو متابعة.\n(^١) انتهى من \"شرح ابن بطال\" ٦/ ٣١١ - ٣١٣ بتصرف.","vol":"14","page":475},{"text":"منها قول مالك: إكراء الأرض بالحنطة وفسره بذلك في حديث أبي سعيد في \"الموطأ\" (^١). وقيل: المزارعة بالثلث والربع ونحوه.\nقال ابن بطال: وهو الأشبه بها على طريق اللغة؛ لأن المحاقلة مأخوذة من الحقل والمفاعلة من اثنين في أمر واحد كالمزارعة، ويقال للأرض التي لم تزرع: المحاقل، كما يقال لها المزارع، عن الزجاجي (^٢).\nوفي حديث ابن عمر: نهى عن بيع الثمر حتى يبدو صلاحه. وسيأتي له باب (^٣).\nسابعها: معنى: (رخص في بيع العرايا): أي: في بيع ثمرها، أو يسمى الثمر عرايًا، لما بينها وبين النخل التي هي محل العرايا من التعلق.\nثامنها: يجوز أن يكون اختصت بما دون الخمسة أوسق للرفق؛ لأنه عادة ما جرى بإعرائه، وما زاد عليه فنادر، وشك داود بن الحصين في الخمسة، لم يروه أحد من طريق صحيح غيره، وعليه عول الفقهاء، وفي الحديث دليل على أبي حنيفة؛ لأن العرية لو كانت رجوعًا عن هبة لما اختصت بمقدار.\nتاسعها: قوله: (بخرصها) هو بكسر الخاء أي: المخروص، قال ابن التين، عن أبي الحسن: ما علمت أحدًا قرأه بالفتح ولا يذكره في المذاكرة. وقال ابن فارس: خرصت: حزرت ثمر النخل خرصًا، وكم\n_________\n(^١) \"الموطأ\" ص ٣٨٦.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٢٩ - ٣٣٠.\n(^٣) هو الباب التالي، وحديث ابن عمر يأتي فيه برقم (٢١٩٤).","vol":"14","page":476},{"text":"خرص ذا بالكسر (^١). وفي \"المطالع\": الخرص بالكسر: اسم للشيء المقدر، وبالفتح اسم للفعل. وقال يعقوب: هما لغتان من الشيء المخروص، وأما المصدر بالفتح، والمستقبل بالضم، والكسر في الراء.\nقال بعض أهل العلم: ذكر الخرص، دليل على أن ذلك لا يكون إلا بعد الطيب، إذ لو كان لها خرص قبل بدو صلاحها لخرص الثمر حينئذٍ على أهله لأكلهم له بلحًا.\nقال الداودي: روي بإسناد فيه نظر: أنه - ﵇ - رخص في بيع العرية قبل بدو صلاحها بخرصها من التمر. ولما ذكر ابن التين مقالة ابن إدريس وأنها يدًا بيد، قال: خالفه مالك، فقال: لا يجوز إلا إلى أجل، قال: وخالفه في تفسيرها.\nفعند مالك: أنها الموهوب تمرها، وعند الشافعي اسم للبيع، وعند مالك أن جواز بيعها يختص بالمعري، وعنده يجوز من كل أحدٍ (^٢).\n_________\n(^١) \"المجمل\" ٢/ ٢٨٣ مادة (خرص).\n(^٢) تتمة: في وصل التعليقات المذكورة أول الباب: ذكر البخاري - ﵁ - في أول هذا الباب خمس تعليقات، ولم يتعرض المصنف -﵀- لذكر وصل واحدة منها، فأقول وبالله التوفيق: تعليق مالك الأول وصله أبو عوانة في \"مستخرجه\" ٣/ ٢٩٧ بنحوه. وتعليق ابن إدريس -وهو الشافعي- الثاني وصله البيهقي في \"المعرفة\" ٨/ ١٠٢ - ١٠٣. كذا عزاه الحافظ في \"التغليق\" ٣/ ٢٥٨، وفي \"الفتح\" ٤/ ٣٩١. وتعليق سهل بن أبي حثمة الثالث وصله الطبري كما في، \"التغليق\" ٣/ ٢٥٨، وفي \"الفتح\" ٤/ ٣٩١. وتعليق ابن إسحاق الرابع وصله أبو داود (٣٣٦٦)، وعنه أبو عوانة، ٣/ ٢٩٧ (٥٠٤٩)، ومن طريقه -أعني أبا داود- البيهقي ٥/ ٣١٠. قال الألباني في \"صحيح أبي داود\" (٣٣٦٦): صحيح الإسناد مقطوع. وتعليق يزيد عن سفيان الخامس وصله الذهلي في حديث الزهري، كما في \"التغليق\" ٣/ ٢٥٩.\nوبنحوه وصله أحمد ٥/ ١٩٢ عن محمد بن يزيد، عن سفيان.","vol":"14","page":477},{"text":"<span data-type='title' id=toc-1602>٨٥ - باب بَيْعِ الثِّمَارِ قَبْلَ أَنْ يَبْدُوَ صَلَاحُهَا</span>\n٢١٩٣ - وَقَالَ اللَّيْثُ، عَنْ أَبِي الزِّنَادِ: كَانَ عُرْوَةُ بْنُ الزُّبَيْرِ يُحَدِّثُ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ الأَنْصَارِيِّ مِنْ بَنِي حَارِثَةَ أَنَّهُ حَدَّثَهُ، عَنْ زَيْدِ بْنِ ثَابِتٍ ﵁ قَالَ: كَانَ النَّاسُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - يَتَبَايَعُونَ الثِّمَارَ، فَإِذَا جَدَّ النَّاسُ وَحَضَرَ تَقَاضِيهِمْ قَالَ المُبْتَاعُ: إِنَّهُ أَصَابَ الثَّمَرَ الدُّمَانُ، أَصَابَهُ مُرَاضٌ، أَصَابَهُ قُشَامٌ -عَاهَاتٌ يَحْتَجُّونَ بِهَا- فَقَالَ رَسُولُ اللهِ - ﷺ - لَمَّا كَثُرَتْ عِنْدَهُ الخُصُومَةُ فِي ذَلِكَ: \"فَإِمَّا لَا، فَلَا تَتَبَايَعُوا حَتَّى يَبْدُوَ صَلَاحُ الثَّمَرِ\". كَالمَشُورَةِ يُشِيرُ بِهَا لِكَثْرَةِ خُصُومَتِهِمْ. وَأَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ أَنَّ زَيْدَ بْنَ ثَابِتٍ، لَمْ يَكُنْ يَبِيعُ ثِمَارَ أَرْضِهِ حَتَّى تَطْلُعَ الثُّرَيَّا، فَيَتَبَيَّنَ الأَصْفَرُ مِنَ الأَحْمَرِ.\nقَالَ أَبُو عَبْدِ اللهِ: رَوَاهُ عَلِيُّ بْنُ بَحْرٍ، حَدَّثَنَا حَكَّامٌ، حَدَّثَنَا عَنْبَسَةُ، عَنْ زَكَرِيَّاءَ، عَنْ أَبِي الزِّنَادِ، عَنْ عُرْوَةَ، عَنْ سَهْلٍ، عَنْ زَيْدٍ. [فتح: ٤/ ٣٩٣]\n\n٢١٩٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ الثِّمَارِ حَتَّى يَبْدُوَ صَلَاحُهَا، نَهَى البَائِعَ وَالمُبْتَاعَ. [انظر: ١٤٨٦ - مسلم: ١٥٣٤ - فتح: ٤/ ٣٩٤]\n\n٢١٩٥ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسٍ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى أَنْ تُبَاعَ ثَمَرَةُ النَّخْلِ حَتَّى تَزْهُوَ. قَالَ أَبُو عَبْدِ اللهِ: يَعْنِي: حَتَّى تَحْمَرَّ. [انظر: ١٤٨٨ - مسلم: ١٥٥٥ - فتح: ٤/ ٣٩٤]\n\n٢١٩٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سَلِيمِ بْنِ حَيَّانَ، حَدَّثَنَا سَعِيدُ بْنُ مِينَا قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: نَهَى النَّبِيُّ - ﷺ - أَنْ تُبَاعَ الثَّمَرَةُ حَتَّى تُشَقِّحَ. فَقِيلَ: مَا تُشَقِّحُ؟ قَالَ: تَحْمَارُّ وَتَصْفَارُّ وَيُؤْكَلُ مِنْهَا. [انظر: ١٤٨٧ - مسلم: ١٥٣٦ (٨٤) - فتح: ٤/ ٣٩٤]","vol":"14","page":478},{"text":"وَقَالَ اللَّيْثُ -يعني: ابن سعد- عَنْ أَبِي الزِّنَادِ: كَانَ عُرْوَةُ بْنُ الزُّبَيْرِ يُحَدِّثُ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ الأَنْصَارِيِّ مِنْ بَنِي حَارِثَةَ أَنَّهُ حَدّثَهُ، عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: كَانَ النَّاسُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - يبتاعُونَ الثِّمَارَ، فَإِذَا جَدَّ النَّاسُ وَحَضَرَ تَقَاضِيهِمْ قَالَ المُبْتَاعُ: إِنَّهُ أَصَابَ الثمار الدُّمَانُ، أَصَابَهُ مُرَضٌ، أَصَابَهُ قُشَامٌ -عَاهَاتُ يَحْتَجُّونَ بِهَا- فَقَالَ - ﷺ - \"فَإِمَّا لَا، فَلَا يَتَبَايَعُوا حَتَّى يَبْدُوَ صَلَاحُ الثَّمَرِ\".\nوحديث ابن عمر، عن النبي - ﷺ - نَهَى عَنْ بَيْعِ الثِّمَارِ حَتَّى يَبْدُوَ صَلَاحُهَا، نَهَى البَائِعَ وَالمُبْتَاعَ.\nوحديث أنسٍ: نَهَى النبي - ﷺ - أَنْ يباع النَّخْلُ حَتَّى يَزْهُوَ. قَالَ أَبُو عَبْدِ اللهِ: يَعْنِي: حَتَّى تَحْمَرَّ.\nوعن جابرٍ (^١) نَهَى النَّبِيُّ - ﷺ - أَنْ تُبَاعَ الثَّمَرَةُ حَتَّى تُشَقِّحَ. فَقِيلَ: وَمَا تُشَقَحُ؟ قَالَ: تَحْمَارُّ وَتَصْفَارُّ وُيؤْكَلُ مِنْهَا.\nالشرح:\nتعليق الليث من أفراده، وأخرجه أبو داود إلا ما في آخره عن أحمد بن صالح، عن عيينة بن خالد، عن يونس بن يزيد، عن أبي الزناد، (^٢)، وأخرجه البيهقي من طريق الحاكم وغيره عن الأصم، أنا ابن عبد الحكم، ثنا أبو زرعة وهب بن عبد الله بن راشد بن يونس، قال: قال أبو الزناد: كان عروة يحدث، فذكره (^٣).\n_________\n(^١) فوقها في الأصل: مسند متصل.\n(^٢) أبو داود (٣٣٧٢).\n(^٣) البيهقي ٥/ ٣٠١.","vol":"14","page":479},{"text":"وروينا من حديث عيينة بن سعيد، عن زكري ابن خالد، عن أبي الزناد، عن عروة بن الزبير، عن سهل بن أبي حثمة، عن زيد بن ثابت قال: كانوا يبتاعون الثمار قبل أن تطلع، ثم يختصمون إلى رسول الله - ﷺ - فتكثر خصومتهم، فقال - ﵇ -: \"أما إذ فعلتم هذا فلا تبايعوه حتى يبدو صلاحه\".\nوحديث ابن عمر أخرجه مسلم (^١)، وزاد البخاري في موضع آخر: وعن بيع الورق نس ابن اجز، وهذِه الزيادة موقوفة عنده على ابن عمر (^٢)، قال عبد الحق: وهو الصحيح، قال: وقد رويتها مسندة في رواية عن رسول الله - ﷺ -.\nوحديث أنس أخرجه مسلم أيضًا (^٣)، وكذا حديث جابر أيضًا (^٤)، وفي الباب عن ابن عباس أخرجاه (^٥)، وأبي هريرة انفرد به مسلم (^٦)، وأنس: نهى رسول الله - ﷺ - عن بيع الحب حتى يشتد، وبيع العنب حتى يسود، وعن بيع التمر حتى يحمر ويصفر. على شرط مسلم، كما قال الحاكم (^٧).\n_________\n(^١) مسلم (١٥٣٤) كتاب: البيوع، باب: النهي عن بيع الثمار قبل بدو صلاحها بغير شرط القطع.\n(^٢) سيأتي برقم (٢٢٤٧) كتاب: السلم، باب: السلم في النخل.\n(^٣) مسلم (١٥٥٥) كتاب: المساقاة، باب: وضع الجوائح.\n(^٤) مسلم (١٥٣٦) كتاب: البيوع، باب: النهي عن بيع الثمار قبل بدو صلاحها.\n(^٥) سيأتي برقم (٢٢٥٠) كتاب: السلم، باب: السلم في النخل، ورواه ومسلم (١٥٣٧) كتاب: البيوع، باب: النهي عن بيع الثمار قبل بدو صلاحها.\n(^٦) مسلم (١٥٣٨).\n(^٧) \"المستدرك\" ٢/ ١٩.","vol":"14","page":480},{"text":"إذا تقرر ذلك:\nفقوله: (إذا جد الناس) أي: قطعوا ثمر نخلهم، ومنه الجداد بفتح الجيم وكسرها المبالغة في الأمر، وقوله: جد كذا في الرواية. وقال ابن التين: أكثر الروايات أجد أي: دخل زمنه، كأظلم: دخل في الظلام.\nوالدُّمان: بضم الدال وتخفيف الميم وهو أن تنشق النخلة أول ما يبدو قلبها عن عفن وسواد. وحكى صاحب \"المطالع\" فيه الفتح والكسر أيضًا، وبالفتح ذكره أبو عبيد، ومعناه: فساد الطلع وتعفينه.\nوعند أبي داود من طريق ابن داسة: الدمار بالراء. وكأنه ذهب إلى\nالفساد المهلك جميعه المذهب له، وقال القاضي: إنه تصحيف (^١)، وقال الخطابي: لا معنى له، قال: وقال الأصمعي الدمال باللام -في آخره-: المتعفن (^٢). وحكى أبو عبيد عن أبي الزناد: الأدمان بفتح الهمزة والدال، والصحيح الدمان (^٣) وقال أبو حنيفة: هو الذي قد عتق جدًّا وفسد، وأصله السماد.\nوزعم بعضهم أنه فساد التمر وعفنه قبل إدراكه حتى يسود من الدمن وهو: السرقين، والضم ما في \"غريب الخطابي\" (^٤)، وهو القياس، لأن ما كان من الأدواء والعاهات، فالبضم كالسعال والزكام والصداع والمراض. قال ابن التين: وهو اسم لجميع الأدواء على وزن فُعال غالبًا، وضبط في أكثر الأمهات بالكسر، وقال في \"المحكم\": الدمن والدمان: عفن النخل وسوادها وقيل: هو أن تنسع النخلة عن عفن\n_________\n(^١) \"مشارق الأنوار\" ١/ ٢٥٨ (دمن).\n(^٢) \"غريب الحديث\" ١/ ٣٠٦.\n(^٣) ورد في هامش الأصل: بضم الدال وفتحها كذا في \"المطالع\".\n(^٤) \"غريب الحديث\" ١/ ٣٠٦.","vol":"14","page":481},{"text":"وسواد (^١)، وقال القزاز: هو فساد النخل قبل إدراكه، وإنما يكون ذلك في الطلع يخرج قلب النخلة أسود ومعفونًا.\nوالمراض: بضم الميم، وحُكي كسرها: داء يصيب النخل، قال الخطابي: هو اسم لجميع الأمراض على وزن فُعال غالبًا (^٢)، وضبط في الأمهات بكسر الميم.\nوالقشام: بضم القاف عن الأصمعي وغيره -انتفاض ثمر النخل قبل أن يصير بلحًا، فإذا كثر نفض النخلة وعظم ما بقي من قشرها قيل: جردت، وقيل: هو أكال يقع في التمر، وهو القشم وهو الأكل، حكاه ابن بطال (^٣) وابن التين. وذكر الطحاوي في حديث عروة عن سهل عن زيد: والقشام شيء يصيبه حتى لا يرطب (^٤).\nوقوله: (فإما لا فلا تتبايعوا)، قال سيبويه: كأنه يقول: افعل هذا إن كنت لا تفعل غيره (^٥). وإنما هي لا أميلت في هذا الموضع؛ لأنها جعلت مع ما قبلها كالشيء الواحد، فصارت كأنها ألف رابعة فأميلت لذلك، وعلى الإمالة كتبت بالياء. وذكر الجواليقي: لأن العوام يفتحون الألف والسلام ويسكنون الياء، والصواب كسر الألف وبعدها لا، وأصله إلا يكون ذلك الأمر فافعل هذا، وما زائدة، وقال ابن الأنباري: دخلت ما صلة كقوله: ﴿فَإِمَّا تَرَيِنَّ مِنَ البَشَرِ أَحَدًا﴾ [مريم: ٢٦] فاكتفي بلا من الفعل. كما تقول العرب: من سلم عليك فسلم عليه\n_________\n(^١) \"المحكم\" ١٠/ ٧٠.\n(^٢) \"أعلام الحديث\" ٢/ ١٠٧٧.\n(^٣) \"شرح ابن بطال\" ٦/ ٣١٨.\n(^٤) \"شرح معاني الآثار\" ٤/ ٢٨.\n(^٥) \"الكتاب\" ١/ ٢٩٤ - ٢٩٥.","vol":"14","page":482},{"text":"ومن لا، أي: فلا، فالتفسير بلا من الفعل، وأجاز الفراء من أكرمني أكرمته، ومن لا. أي: لم أكرمه. قال ابن الأثير: أصلها (إن ما) أدغمت النون في الميم، و(ما) زائدة لفظًا لا حكم لها، وقد أمالت العرب لا إمالة خفيفة، والعوام يشبعون إمالتها، وتصير ألفها ياءً وهو خطأ، ومعناها: إن لم تفعل هذا فليكن هذا (^١).\nوقوله: (كالمشورة يشير بها)، قال الهجري في \"نوادره \": شوار بفتح الشين المشورة بإسكان الواو فعولة، وعند ابن سيده: هي مفعلة ولا تكون مفعولة؛ لأنها مصدر والمصادر لا تجيء على مثال مفعولة. وإن جاءت على مثال مفعول وكذلك المشورة (^٢). وقال الفراء فيما حكاه في \"الجامع\": مشورة: قليلة، وبدأ بها صاحب \"المنتهى\" والجوهري قبل الضم (^٣)، وزعم صاحب \"التثقيف\" والحريري وغيرهما: أن إسكان الشين وفتح الواو مما تلحن فيه العامة، وليس بجيد، وهي مشتقة من شُرت العسل إذا جنيته، فكان المستشير يجتني الرأي من المشير، وقيل: بل أخذ، من قولك: شرف الدابة إذا أجريتها مقبلة ومدبرة؛ لتسير جريها وتخبر جوهرها (^٤)، فكأن المستشير يستخرج الرأي الذي عند المشير، وكلا الاشتقاقين متقارب، والمراد بهذِه المشورة أن لا يشتروا شيئًا حتى يتكامل صلاحه، لئلا تجري منازعة. قال الداودي: هذا تأويل من بعض نقلة الحديث، وإن يكن محفوظًا فقد يكون ذلك أول الأمر، ثم عزم بعدُ كما في حديث ابن عمر مُبَيِّنًا النهي، وكذا حديث أنس وغيرهما.\n_________\n(^١) \"النهاية\" ١/ ٧٢.\n(^٢) \"المحكم\" ٨/ ٨٢.\n(^٣) \"الصحاح\" ٢/ ٧٠٥.\n(^٤) انظر: \"لسان العرب\" ٤/ ٢٣٥٦، ٢٣٥٨.","vol":"14","page":483},{"text":"وقوله: (وأخبرني خارجة بن زيد بن ثابت لم يكن يبيع ثمار أرضه حتى تطلع الثريا فيتبين الأصفر من الأحمر)، يريد مع طلوع الفجر تكون طالعة من المشرق، وهو استقبال الصيف ووقت خروج السعاة، ومنه قولهم: إذا طلعت الثريا فهي للراعي كسيا، وعن مالك أنه لم يأخذ بقول زيد هذا، وذكر أن الحكم عنده: لا تباع ثمار حتى تزهو، ولعل زيدًا أيضًا لم يكن تطلع الثريا إلا وثماره قد زهت، فلذلك كان يبيعها.\nقلت: ولعل زيدًا أخذ بحديث حتى تذهب العاهة، قيل: متى ذلك؟ قال: طلوع الثريا، ذكره الطحاوي من حديث ابن عمر (^١)؛ لأن الثريا إذا طلعت آخر الليل بدا صلاح الثمار بالحجاز خاصة، لأنه أشد حرًّا من غيره.\nوقوله: (يزهو قال أبو عبد الله: تحمر) هو كما قال، قال ابن فارس: الزهو: احمرار الثمر واصفراره (^٢)، وحكى بعضهم: زها وأزهى، وقال الأصمعي: ليس إلا زهى، وقال القزاز: يقال زها البسر يزهو زهوًا إذا احمر أو اصفر، ويقال: زهى النخل وأزهى إذا صار بسره كذلك، وقال ابن الأعرابي: زها النخل يزهو إذا ظهرت ثمرته، وأزهى إذا احمر أو اصفر، وقال غيره: يزهو خطأ في النخل،\nوإنما يقال: يزهي، وقد حكاهما أبو زيد الأنصاري. وفي \"المحكم\": الزهو يعني: بفتح الزاي وضمها: البسر إذا ظهرت فيه الحمرة، وقيل: إذا لون، واحدته زهوة، وأزهى النخل، وزهى تلون بحمرة\nأو صفرة (^٣). وقال الخطابي: الصواب في العربية تزهي.\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٢٣.\n(^٢) \"معجم مقاييس اللغة\" ص ٤٤١.\n(^٣) \"المحكم\" ٤/ ٢٩٥.","vol":"14","page":484},{"text":"والشقح: تغير لونها إلى العمرة والصفرة قاله القزاز، وأراد بقوله: (تحمار وتصفار) ظهور أوائلهما، وإنما يقال: تفعال في اللون غير المتمكن إذا كان يتلون مرة ومرة ألوانًا، وأنكره بعض أهل اللغة، وقال: لا فرق بين تحمر وتحمار. ومعنى يبدو: يظهر، وهو بلا همز، ووقع في كتب بعض المحدثين بألف بعد الواو وهو خطأ، والصواب حذفها في مثل هذا للناصب، وإنما اختلفوا في إثباتها إذا لم يكن ناصب، مثل: زَيْدٌ يبدو. والاختيار حذفها، ووقع في مثل: حتى تزهوا، وصوابه حذف الألف منه.\nأما حكم الباب: فإن باع الثمرة بعد بدو صلاحها، جاز بشرط القطع، وبشرط الإبقاء وفاقًا لمالك وخلافًا لأبي حنيفة، حيث قال: يجب بشرط القطع والإطلاق يقتضي الإبقاء. وإن باعها قبل بدو الصلاح منفردة عن الشجر فلا يجوز إلا بشرط القطع، فإن شرط الإبقاء فلا خلاف في فساده، ذكره جماعة وحكى بعضهم عن يزيد بن أبي حبيب جوازه، والأخبار ترده، وإن أطلق فلا يجوز خلافًا لأبي\nحنيفة. لنا أن النهي عام.\nقال الطحاوي: ذهب قوم إلى هذِه الآثار فقالوا: لا يجوز بيع الثمرة في رءوس النخل حتى تحمر أو تصفر (^١)، وعزاه غيره إلى الليث ومالك والثوري والأوزاعي والشافعي وأحمد وإسحاق.\nوذهب أبو حنيفة وأبو يوسف إلى أنه يجوز بيعها إذا ظهرت وإن لم يبدو صلاحها.\nاحتجوا بقوله في الحديث الآتي \"من ابتاع نخلًا بعد أن تؤبر فثمرتها\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٢٤.","vol":"14","page":485},{"text":"للبائع، إلا أن يشترطها المبتاع\" (^١) فأباح بيع ثمره في رءوس النخل قبل بدو صلاحها.\nوقالوا: ما لم يدخل ما بعد الآبار في الصفقة إلا بالشرط جاز بيعها، فدل أن نهيه عن بيعها حتى يبدو صلاحها، المراد به غير هذا المعنى، وهو النهي عن السلم في الثمار في غير حينها وقبل أن تكون، فيكون بائعها بائعًا لما ليس عنده، وقد نهى عن ذلك في نهيه عن السنين كما روي من حديث جابر (^٢)، والحسن عن سمرة (^٣)، وفسره سفيان ببيع الثمار قبل بدو الصلاح، وأما بيعها بعدما ظهرت في أشجارها فجائز فيقال له: قد يدخل في عقد البيع أشياء لو أفردت بالبيع لم يجز بيعها مفردة، ويجوز في البيع تبعًا لغيرها، من ذلك أنه يجوز بيع الأَمة والناقة حاملتين، ولا يجوز عند أحد من الأئمة بيع العمل وحده؛ لنهيه - ﵇ - عن بيع حبل الحبلة (^٤)، وإنما لم يجز إفراده بالبيع، لأنه غرر، ونظيره بيع الثمرة قبل بدو صلاحها، مع أن حديث جابر وأنس في النهي عن بيع الثمار حتى يبدو صلاحها يغنيان عن حجة سواهما؛ لأنه قد فسر فيهما أن المراد ببدو صلاحها أن تحمر أو تصفر، وذلك علامة صلاحها للأكل ألا ترى قوله في حديث جابر بعد ذكرهما: (ويؤكل منهما)، فلا تأويل لأحد مع تفسير الشارع فهو المقنع.\n_________\n(^١) سيأتي برقم (٢٣٧٩) كتاب: المساقاة، باب: الرجل يكون له ممر أو شرب في حائط أو في نحل.\n(^٢) رواه مسلم (١٥٣٦).\n(^٣) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢٥، والطبراني ٧/ ٢٠٩ - ٢١٠ (٦٨٧٠). قال الهيثمي في \"المجمع\" ٤/ ١٠٤: رجاله موثقون.\n(^٤) سلف برقم (٢١٤٣)، ورواه مسلم (١٥١٤).","vol":"14","page":486},{"text":"وقال بعض الكوفيين: النهي عنه للتنزيه فقط والمشورة عليهم لكثرة ما كانوا يختصمون إليه فيه، واحتجوا بحديث زيد بن ثابت، وأئمة الفتوى على خلاف قولهم، والنهي عندهم محمول على التحريم، وكان محمد بن الحسن يذهب إلى أن النهي الذي ذكرناه هو بيع الثمرة على أن تترك في رءوس النخل حتى تتناهى وتجد، وقد وقع البيع عليه قبل التناهي، فيكون المشتري قد باع ثمرًا ظاهرًا. وأما تنميه على نخل البائع بعد ذلك إلى أن يجد فذلك باطل، فأما إذا وقع البيع بعدما تناهى عظمه وانقطعت زيادته فلا بأس بابتياعه، واشتراط تركه إلى أن يحصد ويجد، وإنما وقع النهي عن ذلك لاشتراط الترك\nلمكان الزيادة.\nقال: وفي ذلك دليل على أنه لا بأس بذلك الاشتراط في ابتياعه بعد عدم الزيادة. قال الطحاوي: وتأويل أبي حنيفة وأبي يوسف في هذا أحسن عندنا، والنظر يشهد له (^١). وتخصيصه - ﵇ - البائع والمبتاع بالذكر يدل على تأكيد النهي في ذلك؛ لأن النهي إذا ورد عن الله ورسوله فحقيقته الزجر عما ورد فيه، قال تعالى ﴿وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ [الحشر: ٧] ومعنى النهي عن ذلك عند عامة العلماء خوف الغرر؛ لكثرة الجوائح فيها، وقد بين ذلك بقوله: \"أرأيت إن منع الله الثمرة\" إلى آخره كما سيأتي، فنهى عن أكل المال بالباطل، فإذا بدا صلاحها واحمرت أمنت العاهة عليها في الأغلب وكثر الانتفاع بها؛ لأكلهم إياها رطبًا فلم يكن قصدهم بشرائها الغرر، وأما فعل زيد بن ثابت في مراعاته طلوع الثريا فقد روي عن عطاء، عن أبي هريرة،\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٢٨.","vol":"14","page":487},{"text":"عن رسول الله - ﷺ - قال: \"إذا طلع النجم صباحًا رفعت العاهة عن أهل\nالبلد\" (^١) يعني: الحجاز، والنجم: الثريا. وطلوعها صباحًا لاثنتي عشرة تمضي من شهر مايُه.\nوقال ابن القاسم، عن مالك: لا بأس أن تباع الحوائط وإن لم تُزهِ إذا زهى ما حوله من الحيطان، وكان الزمان قد أمنت العاهة فيه، ولا يجوز عندنا، واختلفوا في بيع جميع الحائط فيه أجناس التمر يطيب جنس واحد منه، فقال مالك: لا أرى أن يباع ذلك الصنف الواحد الذي طاب أوله دون غيره، وهو قول الشافعي. وقال الليث: لا بأس أن تباع الثمار كلها متفقة الأجناس أو مختلفة يطيب جنس\nمنها أو مخالف لها، واحتج بأنه - ﵇ -: نهى عن بيع الثمار حتى يبدو صلاحها، فعم الثمار كلها فإذا بدا الصلاح في شيء منها، فقد بدا الصلاح في الثمار كلها؛ لأنه لم يخص، وعن أحمد روايتان فيما إذا بدا الصلاح في بعض الجنس هل يجوز بيع ذلك الجنس:\nإحداهما: نعم.\nوثانيتهما: لا إلا بيع ما قد بدا صلاحه.\nفائدة: قال البخاري: آخر حديث زيد بن ثابت، رواه علي (د. ت) بن بحر (^٢)، ثنا حُكام، ثنا عيينة، عن زكريا عن أبي الزناد، عن عروة، عن\n_________\n(^١) رواه أحمد ٢/ ٣٤١ و٣٨٨، والبزار كما في \"كشف الأستار\" (١٢٩٢)، وابن عبد البر في \"التمهيد\" ٢/ ١٩٢ - ١٩٣ من طريق عسل بن سفيان، عن عطاء، به.\nورواه الطبراني في \"الأوسط\" ٢/ ٧٨، وفي \"الصغير\" ١/ ٨١ (١٠٤) من طريق أبي حنيفة، عن عطاء، به.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٣٩٧).\n(^٢) ورد في هامش الأصل: توفي علي سنة ٢٣٤، وحكام: ثقة، توفي ١١٠.","vol":"14","page":488},{"text":"سهل. حكام: هو ابن سهل الرازي، وعيينة (^١) (خت. ت. س) هو ابن سعيد بن الضريس. وزكرياء: هو ابن أبي زائدة. ومات علي بن بحر البغدادي سنة ٢٣٤.\n_________\n(^١) ورد بهامش الأصل: وعيينة قال المزي في \"أطرفه\": إن زكريا هو: ابن خالد وذكر في \"تهذيبه\" أنه روى عن أبي الزناد، وروى عنه قتيبة ابن سعيد، وعلم … ثم ذكره بعده ابن أبي زائدة وإن كان اسم أبي زائدة: خالدًا.","vol":"14","page":489},{"text":"<span data-type='title' id=toc-1603>٨٦ - باب بَيْعِ النَّخْلِ قَبْلَ أَنْ يَبْدُوَ صَلَاحُهَا</span>\n٢١٩٧ - حَدَّثَنِي عَلِيُّ بْنُ الهَيْثَمِ، حَدَّثَنَا مُعَلًّى، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا حُمَيْدٌ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ ﵁، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ نَهَى عَنْ بَيْعِ الثَّمَرَةِ حَتَّى يَبْدُوَ صَلَاحُهَا، وَعَنِ النَّخْلِ حَتَّى يَزْهُوَ. قِيلَ: وَمَا يَزْهُو؟ قَالَ: يَحْمَارُّ أَوْ يَصْفَارُّ. [انظر: ١٤٨٨ - مسلم: ١٥٥٥ - فتح: ٤/ ٣٩٧]\nذكر فيه حديث أنس أَنَّه - ﷺ - نَهَى عَنْ بَيْعِ الثَّمَرَةِ حَتَّى يَبْدُوَ صَلَاحُهَا،\nوَعَنِ النَّخْلِ حَتَّى يَزْهُوَ. قِيلَ: وَمَا يَزْهُو؟ قَالَ: يَحْمَارُّ أَوْ يَصْفَارُّ.","vol":"14","page":490},{"text":"<span data-type='title' id=toc-1604>٨٧ - باب إِذَا بَاعَ الثِّمَارَ قَبْلَ أَنْ يَبْدُوَ صَلَاحُهَا ثُمَّ أَصَابَتْهُ عَاهَةٌ فَهُوَ مِنَ البَائِعِ</span>\n٢١٩٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ الثِّمَارِ حَتَّى تُزْهِيَ. فَقِيلَ لَهُ: وَمَا تُزْهِي؟ قَالَ: حَتَّى تَحْمَرَّ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَرَأَيْتَ إِذَا مَنَعَ اللهُ الثَّمَرَةَ، بِمَ يَأْخُذُ أَحَدُكُمْ مَالَ أَخِيهِ؟ \". [انظر: ١٤٨٨ - مسلم: ١٥٥٥ - فتح: ٤/ ٣٩٨]\n\n٢١٩٩ - قَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: لَوْ أَنَّ رَجُلًا ابْتَاعَ ثَمَرًا قَبْلَ أَنْ يَبْدُوَ صَلَاحُهُ، ثُمَّ أَصَابَتْهُ عَاهَةٌ، كَانَ مَا أَصَابَهُ عَلَى رَبِّهِ. أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَتَبَايَعُوا الثَّمَرَ حَتَّى يَبْدُوَ صَلَاحُهَا، وَلَا تَبِيعُوا الثَّمَرَ بِالتَّمْرِ\". [انظر: ١٤٨٦ - مسلم: ١٥٣٤ - فتح: ٤/ ٣٩٨]\nذكر فيه حديث أنس أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ بَيْعِ الثِّمَارِ حَتَّى تُزْهِيَ. قال: وَمَا تُزْهِي؟ قَالَ: حَتَّى تَحْمَرَّ. فَقَالَ: \"أَرَأَيْتَ إِذَا مَنَعَ اللهُ الثَّمَرَةَ، بِمَ يَأْخُذُ أَحَدُكُمْ مَالَ أَخِيهِ؟ \".\nوقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ قَالَ: لَوْ أَنَّ رَجُلًا ابْتَاعَ ثَمَرًا قَبْلَ أَنْ يَبْدُوَ صَلَاحُهُ، ثُمَّ أَصَابَتْهُ عَاهَةٌ، كَانَ مَا أَصَابَهُ عَلَى رَبِّهِ. أَخْبَرَنِي سَالِمُ عن أبيه، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَبتَاعُوا الثَّمَرَ حَتَّى يَبْدُوَ صَلَاحُهَا، وَلَا تَبِيعُوا الثَّمَرَ بِالتَّمْرِ\".\nالشرح:\nحديث أنس أخرجه مسلم أيضًا (^١).\n_________\n(^١) مسلم (١٥٥٥) كتاب: المساقاة، باب: وضع الجوائح.","vol":"14","page":491},{"text":"وقوله: (أرأيت) إلى آخره هو من قول أنس، وقد جاء صريحًا بعده في باب: بيع المخاضرة؛ فقلت لأنس: ما زهوها؟ قال: تحمر وتصفر، ثم قال: أرأيت إن منع الله الثمرة، بم تستحل مال أخيك (^١) وقد بين ذلك الخطيب في كتاب \"المدرج\" (^٢)، والدارقطني في تتبعه روايات مالك، وقال عبد الحق: ليس بموصول عنه في كل طريق، ثم روى بعده عن أنس أن النبي - ﷺ - قال: \"إن لم يثمرها الله، فبم يستحل أحدكم مال أخيه؟ \".\nومن أفراد مسلم من حديث جابر بن عبد الله أن النبي - ﷺ - أمر بوضع الجوائح (^٣). وفي رواية له \"لو بعت من أخيك ثمرًا فأصابته جائحة، فلا يحل لك أن تأخذ منه شيئًا، بم تأخذ مال أخيك بغير حق\" (^٤)\nوحديث ابن عمر سلف (^٥)، وتعليق الليث أسنده مسلم عن أبي الطاهر، وحرملة عن ابن وهب، عن يونس (^٦)، وذكر الخطيب في كتاب \"المدرج\" أن أبا الوليد رواه، عن شعبة، عن عبد الله بن دينار، عن ابن عمر بزيادة: وكان إذا سئل عن صلاحها قال: حتى تذهب عاهتها. قال الخطيب: وهذِه الزيادة من قول ابن عمر، بيَّن ذلك مسلم بن إبراهيم وغندر في روايتهما هذا الحديث عن شعبة (^٧).\n_________\n(^١) سيأتي قريبًا برقم (٢٢٠٨).\n(^٢) \"المدرج\" ١/ ١٧٦.\n(^٣) مسلم (١٥٥٤) كتاب: المساقاة، باب: وضع الجوائح.\n(^٤) مسلم (١٥٥٤/ ١٤).\n(^٥) سلف برقم (١٤٨٦) كتاب: الزكاة، باب: من باع ثماره أو نخله.\n(^٦) مسلم (١٥٣٤) كتاب: البيوع، باب: النهي عن بيع الثمار قبل بدو صلاحها.\n(^٧) \"المدرج\" ١/ ١٦٨.","vol":"14","page":492},{"text":"والحديث دليل على أبي حنيفة كما سلف، وأن حكم الثمار إذا بيعت بعد بدو صلاحها إذا لم يشترط فيها القطع التبقية، وأن على البائع تركها إلى أوان الجداد، وأن العرف فيه بمنزلة الشرط.\nوفيه: دلالة على استحباب وضع الجائحة، وأكثر العلماء على أنه استحباب، وقال مالك: هو إيجاب.\nقال ابن بطال: بيع الثمار قبل بدو صلاحها فاسد؛ لنهيه - ﵇ - عنه ومصيبة الجائحة فيه من البائع؛ لفساد البيع، وأنه لم ينتقل ملك البائع عن الثمرة بالعقد، ولا قبضه المشتري؛ لأن القبض لا يكون فيما لم يتم، وإنما يلبث في ملك البائع ويده فلا شيء على المشتري، والأصل في وضع الجائحة حديث جابر الذي أسلفناه، واستدل جماعة من الفقهاء بقوله: (أرأيت إن منع الله الثمرة) على وضعها في التمر يشترى بعد بدو صلاحه شراءً فاسدًا، ويقبضه في رءوس النخل ثم تصبه جائحه.\nوذهب مالك وأهل المدينة إلى أن الجائحة التي توضع عن المشتري الثلث فصاعدًا، ولا يكون ما دون ذلك جائحة. وقال أحمد، وأبو عبيد، وجماعة من أهل الحديث: الجائحة، موضوعة قليلها وكثيرها. وذهب الليث والكوفيون والشافعي إلى أن الجائحة في مال المشتري، ولا يرجع على البائع بشيء واحتجوا بأن قوله: \"أرأيت\" إلى آخره إنما ورد في بيع الثمرة قبل بدو صلاحها مطلقًا من غير شرط القطع فتلفت بجائحة، أن مصيبتها من البائع؛ لأن البيع كان باطلًا، وإلى هذا المعنى ذهب البخاري في هذا الباب، والدليل عليه أنه وارد في بيع الثمرة قبل بدو صلاحها قوله: \"فبم يستحل أحدكم مال أخيه؟ \"","vol":"14","page":493},{"text":"وبعد بدو الصلاح يكون البيع صحيحًا، ولا يجوز أن يقال فيه ذلك؛ لأنه يستحله بالعقد.\nوأجيب بأنه إن استحله بعقد البيع فإن تمام العقد لا يحصل عند المخالف إلا باجتناء الثمرة، وقبل ذلك المصيبة من البائع، وليس قبض كل ما يشترى كله على وجه واحد، ألا ترى أن الرجل يستأجر ظئرا شهرًا واحدًا؛ لإرضاع ولده، فهو في معنى اللبن الذي لا يستطيع قبضه في موضع واحد، فلو انقطع اللبن في نصف الشهر لرجع بما يصيبه، فكذلك الثمرة إذ العادة أن تؤخذ أولًا، فأولًا عند إدراكه وتناهيه، ولو اشتراه مقطوعًا لكانت مصيبته من المشتري؛ لأنه يقدر على أخذه كله حالًا، فإن قلت: فقولوا بالجائحة مطلقًا، كما قال به من سلف.\nفالجواب: أنها في لسان العرب، إنما هي فيما كثر دون ما قل؛ لأنه لا يقال لمن ذهب درهم من ماله وهو يملك ألوفًا: إنه أُجيح (^١).\nومن جهة المعقول أن المشتري قد دخل على ذهاب اليسير من الثمرة؛ لأنه لا بد أن يسقط منها شيءٌ، وتلحقه الآفة، ويأكل الطير وغيره منها فلم يجب على البائع أن يضع عن المشتري ذلك المقدار الذي دخل عليه حتَّى يكون في حد الكثير، وأول حدِّ الكثير في الشيء ثلثه فصاعدًا بدليل قوله - ﵇ - لسعد: \"الثلث والثلث كثير\" (^٢) فجعل ثلث ماله كثيرًا في ماله، ولهذا قال مالك: إنه يوضع الثلث فصاعدًا؛ ليكون قد أخذ بالخبر والنظر. وقال يحيى بن سعيد:\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٦/ ٣١٩ - ٣٢٠.\n(^٢) سلف برقم (١٢٩٥) كتاب: الجنائز، باب: رَثى النبي سعد بن خولة.","vol":"14","page":494},{"text":"لا جائحة فيما أصيب دون رأس المال، وذلك سنة المسلمين.\nخاتمة: تحصلنا على أن النهي للتحريم عند الجمهور، وبالتنزيه قال أبو حنيفة، وإنه إن شرط القطع جاز؛ لانتفاء الضرر، وخالف ابن أبي ليلى والثوري، ولو شرط تمسكًا بعموم الأحاديث، وهو: خلاف\nالإجماع كما نقله النوويُّ.\nقال القرطبيُّ: ويجوز اشتراط البقاء عند الكافة، وكذلك له الإبقاء، وإن لم يصرِّح باشتراطه عند مالك، إذ لا يصلح اجتناء الثمرة دفعة واحدة؛ لأن تناهي طيبها ليس حاصلًا، وإنما يحصل في أوقات، وشذَّ ابن حبيب فقال: هي على الجدِّ حتى يشترط البقاء (^١)، وإذا اشترط القطع ثم لم يقطع فالبيع صحيح، ويلزم البائع بالقطع، فإن تراضيا على إبقائه جاز، وإنما اشترط بدو الصلاح لأمور منها: أن ثمن الثمرة في تلك الحال قليل، فإذا تركها حتى تصلح زاد ثمنها، وفي تعجيله القليل نوع تضييع للمال. ومنها: أن يوقع أخاه المسلم في نوع غرر، ومنها: المخاطرة والتغرير بماله، ومنها: مخافة\nالتشاجر عند فساد الثمرة.\n_________\n(^١) \"المفهم\" ٤/ ٣٨٩.","vol":"14","page":495},{"text":"<span data-type='title' id=toc-1605>٨٨ - باب شِرَاءِ الطَّعَامِ إِلَى أَجَلٍ</span>\n٢٢٠٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: ذَكَرْنَا عِنْدَ إِبْرَاهِيمَ الرَّهْنَ فِي السَّلَفِ، فَقَالَ: لَا بَأْسَ بِهِ. ثُمَّ حَدَّثَنَا عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - اشْتَرَى طَعَامًا مِنْ يَهُودِيٍّ إِلَى أَجَلٍ، فَرَهَنَهُ دِرْعَهُ. [انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح: ٤/ ٣٩٩]\nذكر فيه حديث الأَعْمَش قَالَ: ذَكَرْنَا عِنْدَ إِبْرَاهِيمَ الرَّهْنَ فِي السَّلَفِ، فَقَالَ: لَا بَأْسَ بِهِ. ثُمَّ حَدَّثَنَا عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - اشْتَرَى طَعَامًا مِنْ يَهُودِيٍّ إِلَى أَجَلٍ، فَرَهَنَهُ دِرْعَهُ.\nهذا الحديث سلف في أوائل البيع، وترجم عليه (هناك) (^١) باب: شراء النبي - ﷺ - بالنسيئة (^٢)، ولا خلاف فيه بين الأمة أن يشتري شيئًا بثمن معلوم إلى أجل معلوم.\n_________\n(^١) ألحقت في الأصل بين السطرين.\n(^٢) سلف برقم (٢٠٦٨).","vol":"14","page":496},{"text":"<span data-type='title' id=toc-1606>٨٩ - باب إِذَا أَرَادَ بَيْعَ تَمْرٍ بِتَمْرٍ جنيب</span>\n٢٢٠١، ٢٢٠٢ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ عَبْدِ المَجِيدِ بْنِ سُهَيْلِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ وَعَنْ أَبِي هُرَيْرَةَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - اسْتَعْمَلَ رَجُلًا عَلَى خَيْبَرَ، فَجَاءَهُ بِتَمْرٍ جَنِيبٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَكُلُّ تَمْرِ خَيْبَرَ هَكَذَا؟ \". قَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ، إِنَّا لَنَأْخُذُ الصَّاعَ مِنْ هَذَا بِالصَّاعَيْنِ، وَالصَّاعَيْنِ بِالثَّلَاثَةِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَفْعَلْ، بِعِ الجَمْعَ بِالدَّرَاهِمِ، ثُمَّ ابْتَعْ بِالدَّرَاهِمِ جَنِيبًا\".\nالحديث ٢٢٠١ - [٢٣٠٢، ٤٢٤٤، ٤٢٤٦، ٧٣٥٠ - مسلم: ١٥٩٣ - فتح: ٤/ ٣٩٩]\nالحديث ٢٢٠٢ - [٢٣٠٣، ٤٢٤٥، ٤٢٤٧، ٧٣٥١ - مسلم: ١٥٩٣ - فتح: ٤/ ٣٩٩]\nذكر فيه حديث أَبِي سَعِيدٍ وَأَبِي هُرَيْرَةَ: أَنَّ النبي - ﷺ - اسْتَعْمَلَ رَجُلًا عَلَى خَيْبَرَ، فَجَاءَهُ بِتَمْرٍ جَييبٍ، فَقَالَ النبي - ﷺ -: \"أَكُلُّ تَمْرِ خَيْبَرَ هَكَذَا؟ \". قَالَ: لَا والله يَا رَسُولَ اللهِ، إِنَّا لَنَأخُذُ الصَّاعَ مِنْ هذا بِالصَّاعَيْنِ، وَالصَّاعَيْنِ بِالثَّلَاثَةِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَفْعَلْ، بِعِ الجَمْعَ بِالدَّرَاهِمِ، ثُمَّ ابْتَعْ بِالدَّرَاهِمِ جَنِيبًا\".\nهذا الحديث أخرجه مسلم أيضًا (^١).\nقال ابن عبد البرِّ: ذكر (أبو) (^٢) هريرة في هذا الحديث لا يوجد من غير رواية عبد المجيد بن سهيل بن عبد الرحمن عن ابن المسيب عنهما رواه عنه مالك، وإنما يحفظ لأبي سعيد، كذا رواه قتادة عن سعيد من رواية حفاظ أصحاب قتادة، وروى الدراوردي عن عبد المجيد بن سهيل، عن أبي صالح السمان عنهما، ولا نعرفه بهذا الإسناد هكذا\n_________\n(^١) مسلم (١٥٩٣)، كتاب: المساقاة، باب: بيع الطعام مثلًا بمثل.\n(^٢) كذا في الأصل، والجادة أن يكتب أبي بالياء، ووجهه هنا الحكاية.","vol":"14","page":497},{"text":"إلَّا من حديث الدراوردي، وكل من روى عن عبد المجيد بن سهيل هذا عنه بإسناده عن سعيد عنهما ذكره في آخره. وكذا الميزان، إلَّا مالكًا فإنه لم يذكره في حديثه (^١)، وذكر البخاري، في المغازي، قال عبد العزيز الدراوردي: عن عبد المجيد، عن ابن المسيب عنهما أنهما حدثاه:\nأنَّ النبيَّ - ﷺ - بعث أخا عديٍّ من الأنصار إلى خيبر فأمَّره عليها. وعن عبد المجيد، عن أبي صالح عنهما مثله (^٢).\nقال أبو عمر: جل أصحاب مالك يقولون: عبد المجيد (^٣)، وفي رواية ابن نافع: عبد الحميد، وعند يحيى بن يحيى ويحيى بن بكير وابن عيينة القولان جميعًا، وعبد الحميد أصح (^٤).\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها: اسم هذا العامل: سواد بن غزية بن وهب البدري البلوي حليف الأنصار. وقيل: مالك بن صعصعة الخزرجي، ذكره الخطيب (^٥)، وجزم ابن بشكوال بالأوَّلِ (^٦).\nثانيها: وقع في بعض الروايات بالثلاث بغير هاءٍ، وفي بعضها\n_________\n(^١) \"التمهيد\" ٢٠/ ٥٦ - ٥٧.\n(^٢) سيأتي برقم (٤٢٤٧) باب: استعمال النبي على أهل خيبر.\n(^٣) \"التمهيد\" ٢٠/ ٥٥.\n(^٤) ورد في هامش الأصل ما نصه: قال في \"المطالع\": وفي الشرح عن عبد الحميد بن سهيل، كذا لجميع رواة \"الموطأ\" وللقعنبي وابن القاسم في آخرين عبد المجيد وهو الأكثر، وعبد الحميد ذكره البخاري في \"الصحيح\" و\"التاريخ\" وقد اختلف فيه الرواة عن مسلم في باب: آخر ما نزل من القرآن الحلواني يقول: عبد المجيد، وابن ماهان يقول: عبد الحميد. انتهى، فقد صرح هذا بأن عبد المجيد أكثر.\n(^٥) \"الأسماء المبهمة في الأنباء المحكمة\" ص ٣٧٥ (١٨٣).\n(^٦) \"غوامض الأسماء المبهمة\" ١/ ١٦٤ - ١٦٥.","vol":"14","page":498},{"text":"بإثباتها. والصاع يذكر ويؤنث (^١)، والجنيب: أرفع التمر، والجمع رديء.\nثالثها: قال ابن عبد البرِّ: الميزان، وإن لم يذكره مالك فهو أمر مجمع عليه، لا خلاف بين أهل العلم فيه، كل يقوله على أصله إن ما داخله (^٢) في الجنس الواحد من جهة التفاضل والزيادة لم تجز فيه الزيادة والتفاضل لا في كيل ولا في وزن، والوزن والكيل عندهم في ذلك سواء، إلَّا ما كان أصله الكيل لا يباع إلَّا كيلًا، وما كان أصله الوزن لا يباع إلَّا وزنًا، وما كان أصله الكيل فبيع وزنًا فهو عندهم مماثلة وإن كرهوا ذلك، وما كان موزونًا فلا يجوز أن يباع كيلًا عند جميعهم؛ لأنَّ المماثلة لا تدرك بالكيل، إلَا فيما كان كيلًا ولا وزنًا اتباعًا للسنة.\nوأجمعوا أنَّ الذهب والورق والنحاس وما أشبه لا يجوز شيء من هذا كله كيلًا بكيل بوجه من الوجوه، والتمر كله على اختلاف أنواعه جنس واحد لا يجوز فيه التفاضل في البيع والمعاوضة، وكذلك البر والزبيب، وكل طعام مكيل (^٣)، هذا حكم الطعام المقتات عند مالك، وعند الشافعي: الطعام كله مقتات، أو غير مقتات، وعند الكوفيين: الطعام المكيل والموزون دون غيره (^٤).\nرابعها: فيه: أن من لم يعلم بتحريم الشيء فلا حرج عليه حتَّى يعلمه، قال تعالى: ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾ [الإسراء: ١٥] وقام الإجماع على أن البيع إذا وقع محرمًا فهو مفسوخ مردود؛\n_________\n(^١) \"تهذيب اللغة\" ٢/ ١٩٦١ مادة: (صاع).\n(^٢) في التمهيد: ما داخله الربا.\n(^٣) \"التمهيد\" ٢٠/ ٥٧ - ٥٨.\n(^٤) \"الاستذكار\" ١٩/ ١٤٣ - ١٤٤.","vol":"14","page":499},{"text":"لقوله: \"من عمل عملًا ليس عليه أمرنا فهو ردٌّ\" (^١) وفي \"صحيح مسلم\": \"فردوه\" (^٢). وسيأتي حديث أبي سعيد الخدري قال: جاء بلال بتمر برني، فقال له - ﵇ -: \"من أين هذا؟ \" فقال بلال: تمر كان عندنا رديء فبعته صاعين بصاع؛ لمطعم النبي - ﷺ -، فقال عند ذلك: \"أوه عين الربا لا تفعل، ولكن إذا أردت أن تشتري التمر فبعه ببيع آخر ثم اشتر به\" (^٣)، وللبخاري: \"أوه أوه عين الربا\" مرتين (^٤)، ولم يعز ابن بطال هذا الحديث إلى البخاري الذي هو شارحه بل قال: وقد روي أنه - ﵇ - أمر بردِّ هذا البيع من حديث بلال بن رباح، ومن حديث أبي سعيد الخدري، ثم ساق حديث بلال وفي آخره: \"انطلق فرده على صاحبه، وخذ تمرك، وبعه، ثم اشتر التمر\"، وقد زعم قوم أن بيع العامل الصالح بالصاعين كان قبل نزول آية الربا، وقبل أن يخبرهم الشارع بتحريم التفاضل في ذلك، ولذلك لم يأمر بفسخه وهذِه غفلة؛ لأنه - ﵇ - قال في مغنم خيبر للسعدين: \"أربيتما فرُدَّا\"، وفتح خيبر مقدم على ما كان بعد ذلك مما وقع في تمرها، وقد احتج بحديث الباب من أجاز بيع الطعام من رجل نقدًا ويبتاع منه بذلك طعامًا قبل الافتراق وبعده؛ لأنه لم يخص فيه بائع الطعام ولا مبتاعه من غيره، وهو قول الشافعي وأبي حنيفة وأبي ثور، ولا يجوز هذا عند مالك؛\n_________\n(^١) سلف معلقًا كتاب: البيوع، باب: النجش، ومن قال: لا يجوز ذلك البيع.\nووصله مسلم من حديث عائشة ﵂ برقم (١٧١٨) كتاب: الأقضية، باب: نقض الأحكام الباطلة ورد محدثات الأمور.\n(^٢) مسلم (١٥٩٤) كتاب: المساقاة، باب: بيع الطعام مثلًا بمثل.\n(^٣) بهذا اللفظ \"أوَّه\" مرة واحدة رواه في مسلم (١٥٩٤) كتاب المساقاة، باب: بيع الطعام مثلًا بمثل.\n(^٤) يأتي برقم (٢٣١٢) كتاب: الوكالة، باب: إذا باع الوكيل شيئًا فاسدًا فبيعه مردود.","vol":"14","page":500},{"text":"لأنه عنده كأنه طعام بطعام، والدراهم ملغاة إلَّا أن يكون الطعام جنسًا واحدًا وكيلًا واحدًا فيجوز عنده (^١). وهذِه عندنا حيلة، وتسمَّى بيع العينة، ووافق مالكًا أحمد، وهو على قاعدة مالك في سد الذرائع فإن هذِه الصورة عندهم تؤدي إلى بيع التمر بالتمر متفاضلًا، ثم إنه ليس في الحديث أن الذي اشترى منه ثانيًا هو الأول، فهو مطلق صالح له بخلاف العموم فإنه ظاهر في الاستغراق.\nقلت: وحديث العينة وإن أخرجه أبو داود (^٢) وغيره فهو متكلم فيه، ووافقنا ابن حزم، فقال: هو حلال ما لم يكن عن شرط، قال: ومنع منه قوم وقالوا: إنه باع منه دنانير بدنانير متفاضلًا، فقلنا: بل هما صفقتان، ثم أوضحه وقد أمر به عمر والأسود بن يزيد (^٣).\nوقد يحتج بالحديث من يرى أن الربا جائز بأصله دون وصفه، فيسقط الربا ويصحُّ البيع كما قاله أبو حنيفة، وفي التخيير له - ﵇ - التمر الطيب وإقرارهم عليه دليلٌ على أنَّ النفس يرفق بها بحقها، وهو عكس ما يصنعه الجهال المتزهدون من حملهم على أنفسهم ما لا تطيق جهلًا منهم بالسنة، نبه عليه ابن الجوزي.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٢٢ - ٣٢٣.\n(^٢) \"سنن أبي داود\" (٣٤٦٢)، أحمد ٢/ ٢٨، الطبراني ١٢/ ٤٣٢ - ٤٣٣ (١٣٥٨٣)، (١٣٥٨٥)، البيهقي في \"السنن الكبرى\" ٥/ ٣١٦ (١٠٧٠٣)، وصححه الألباني في \"السلسلة الصحيحة\" (١١).\n(^٣) \"المحلى\" ٨/ ٥١٢ - ٥١٣.","vol":"14","page":501},{"text":"<span data-type='title' id=toc-1607>٩٠ - باب مَنْ بَاعَ نَخْلًا قَدْ أُبِّرَتْ أَوْ أَرْضًا مَزْرُوعَةً أَوْ بِإِجَارَةٍ</span>\n٢٢٠٣ - قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ لِي إِبْرَاهِيمُ: أَخْبَرَنَا هِشَامٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ سَمِعْتُ ابْنَ أَبِي مُلَيْكَةَ يُخْبِرُ، عَنْ نَافِعٍ -مَوْلَى ابْنِ عُمَرَ- أَنَّ أَيُّمَا نَخْلٍ بِيعَتْ قَدْ أُبِّرَتْ لَمْ يُذْكَرِ الثَّمَرُ، فَالثَّمَرُ لِلَّذِي أَبَّرَهَا، وَكَذَلِكَ العَبْدُ وَالحَرْثُ. سَمَّى لَهُ نَافِعٌ هَؤُلَاءِ الثَّلَاثَ. [٢٢٠٤، ٢٢٠٦، ٢٣٧٩، ٢٧١٦ - مسلم: ١٥٤٣ - فتح: ٤/ ٤٠١]\n\n٢٢٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ بَاعَ نَخْلًا قَدْ أُبِّرَتْ فَثَمَرُهَا لِلْبَائِعِ، إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ\". [انظر: ٢٢٠٣ - مسلم: ١٥٤٣ - فتح: ٤/ ٤٠١]\nقَالَ أَبُو عَبْدِ اللهِ: وَقَالَ لِي إِبْرَاهِيمُ: أنا هِشَامٌ، أنا ابن جُرَيْجٍ (قَالَ) (^١): سَمِعْتُ ابن أَبِي مُلَيكَةَ يُخْبِرُ، عَنْ نَافِع -مَوْلَى ابن عُمَرَ- أَنَّ أَيُّمَا نَخْلٍ بِيعَتْ قَدْ أُبِّرَتْ لَمْ يُذْكَرِ الثَّمَرُ، فَالثَّمَرُ للَّذي أَبَّرَهَا، وَكَذَلِكَ العَبْدُ وَالحَرْثُ. سمَّى لَهُ نَافِع هؤلاء الثَّلَاثَ.\nثم ساق حديث ابن عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ بَاعَ نَخْلًا قَدْ أُبِّرَتْ فثمرتها لِلْبَائِعِ، إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ\".\nالشرح:\nإبراهيم هذا هو ابن أبي موسى بن يزيد بن زاذان التميمي الفراء الصغير، وهذا من باب المذاكرة كما أسلفناه. وحديث ابن عمر أخرجه مسلم (^٢)، قال الطرقي: الصحيح من رواية نافع ما اقتصر عليه\n_________\n(^١) ليست في الأصل والمثبت من اليونينية.\n(^٢) مسلم (١٥٤٣) كتاب: البيوع، باب: من باع نخلًا عليها ثمر.","vol":"14","page":502},{"text":"من التأبير خاصة، وذكر العبد يعني: \"ومن ابتاع عبدًا وله ماله فماله للذي باعه إلَّا أن يشترط المبتاع\" (^١) يذكر عن ابن عمر عن عمر قوله قال: وقد رواه عن نافع عبد ربه بن سعيد، وبكير بن الأشج فجمعا بين الحديثين، مثل رواية سالم وعكرمة بن خالد، فإنهما رويا الحديثين جميعًا عن ابن عمر، عن رسول الله - ﷺ -، وكذا قال أبو عمر: اتفق نافع وسالم عن ابن عمر مرفوعًا في قصة النخل، واختلفا في قصة العبد، رفعها سالم، ووقفها نافع على عمر قوله، وهو أحد الأحاديث الأربعة، التي اختلف فيها نافع وسالم، ولمَّا روى النسائي حديث ابن إسحاق، عن نافع، عن ابن عمر، عن عمر مرفوعًا لحديث التأبير والعبد، قال: هذا خطأ، والصواب حديث عمر موقوفًا (^٢). وقال الدارقطني: رواه سفيان بن حسين، عن الزهري، عن سالم، عن أبيه، عن عمر مرفوعًا، وغيره لم يذكر فيه عمر، ورواه نافع فخالف سالمًا فجعله عن ابن عمر، عن عمر موقوفًا، ووهم أبو معاوية فرفعه، والصواب الأول وهو الصحيح (^٣)، ورواه ابن إسحاق وجماعات عددهم عن نافع عن ابن عمر مرفوعًا بإسقاط عمر بالقصتين جميعًا، ووهموا على نافع، ورواه الثوري، عن عبد الله بن دينار، عن ابن عمر مرفوعًا ولم\n_________\n(^١) \"التمهيد\" ١٣/ ٢٨٢.\n(^٢) \"السنن الكبرى\" ٣/ ١٨٩ (٤٩٨٩) ولم أجد كلام النسائي بعد الحديث، وذكره المزي في \"التحفة\" ٨/ ٧٠ في مسند عمر بن الخطاب ﵁. ولفظه: قال النسائي في حديث هلال بن العلاء: هذا خطأ والصواب حديث ليث بن سعد وعبيد الله وأيوب. اهـ يقصد المزي أن رواية هلال المرفوعة خطأ أما الثلاثة فروايتهم موقوفة.\n(^٣) \"علل الدارقطني\" ٢/ ٥١ - ٥٢ والصواب الذي يقصده المصنف طريق نافع عن ابن عمر، عن عمر قوله.","vol":"14","page":503},{"text":"يتابع عن ابن دينار، وذكره البخاري أيضًا في باب: الرجل يكون له ممر أو شرب في حائط أو نخل (^١).\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها: أبرت النخل آبرُها (^٢)، بالكسر والضمِّ والتخفيف فهي مأبورة، كقومت الشيء تقويمًا فهو مقوم، وإبار كل تمر بحسبه، ومما جرت العادة فيه بما ينبت تمره ويعقده، وهو: شق طلع النخلة، هان\nلم يحط فيه، وقد يعبر بالتأبير عن ظهور الثمرة وعن انعقادها وإن لم يفعل فيها شيء، ويقال: أبَّرته بتشديد الباء أيضًا أوبره تأبيرًا، وعلامته فيما عدا النخل سقوط النور الذي لا ينعقد.\nوقال ابن بطال: أما معنى الإبار في سائر (النخل) (^٣) فقال ابن القاسم: يراعى ظهور الثمرة لا غيره، وقال ابن عبد الحكم: كل ما لا يؤبَّر من الثمار فاللقاح فيها بمنزلة الإبار في النخل (^٤).\nثانيها: قال القزاز: من رواه يشترط بغير هاء أجاز اشتراط بعض الثمرة، ومن رواها بالهاءِ لا يجيز إلَّا اشتراط الكل، قال: وكذلك وقع في مال العبد بالهاء وبغير هاء.\nثالثها: قوله: (\"فثمرتها لِلْبَائِعِ\") يريد أنها بمطلق القيد تكون له، وبه قال جمهور الفقهاء، وخالف ابن أبي ليلى أنها للمشتري كالعهن والصوف على ظهر الغنم، والنص يرده، والثمرة نماء عن الأصل\n_________\n(^١) سيأتي برقم (٢٣٧٩) كتاب: المساقاة، باب: الرجل يكون له ممر أو شرب في حائظ أو في نخل.\n(^٢) \"تهذيب اللغة\" ١/ ١٠٥ مادة: (أبر).\n(^٣) في \"شرح ابن بطال\": الأشجار. وهو الأنسب.\n(^٤) \"شرح ابن بطال\" ٦/ ٣٢٤.","vol":"14","page":504},{"text":"بخلافهما، وأما قبل أن تؤبر فهي للمشتري عند مالك، والشافعي، وابن أبي ليلى، وقال أبو حنيفة: هي للبائع كالمأبورة (^١). ودليل الخطاب يرده، وأيضًا ما كان غير طاهر تبعًا لما نشأ عنه.\nقال ابن بطال: أخذ بظاهر حديث الباب مالك والليث والشافعي وأحمد وإسحاق، فقالوا: من باع نخلًا قد أبرت ولم يشترط ثمرته المبتاع فالثمر للبائع، وهي في النخل متروكة إلى الجداد وعلى البائع السقي، وعلى المشتري تخليته وما يكفي من الماءِ، ولذلك إذا باع الثمرة دون الأصل فعلى البائع السقي.\nوقال أبو حنيفة: سواء أبَّر أو لم يؤبِّر هو للبائع، وللمشتري مطالبته بقلعها عن النخل حالًا، ولا يلزمه أن يصبر عليه إلى الجداد، وإن اشترط البائع في البيع ترك الثمرة إلى الجداد فالبيع فاسد، واحتجوا بالإجماع على أن الثمرة لو لم تكن تؤبَّر حتى تناهت وصارت بلحًا وبسرًا وبِيعَ النخلُ، أن الثمرة لا تدخل فيه فعلمنا أن المعنى في ذكر الإبار ظهور الثمرة خاصة، إذ لا فائدة في ذكر الإبار غيره، ولم يفرقوا بين الإبار وغيره، قالوا: وقد تقرر أنَّ من باع دارًا له فيها متاع فللمشتري المطالبة بنقله عن الدار في الحال، ومن باع شيئًا فعليه تسليمه ورفع يده عنه، وبقاء الثمرة على النخل بعد البيع انتفاع بالنخل إلى وقت الجداد، فيكون في معنى من باع شيئًا واستثنى منفعته، وهذا لا يجوز، فخالفوا السنة إلى قياس، ولا قياس لأحد معها، ويقال لهم: من باع شيئًا مشغولًا يحق للبائع، فإنَّ البائع يلزمه نقله عن المبيع على ما جرت به العادة في نقل مثله، ألا ترى أنه لو باع دارًا\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٩٥ - ٩٦.","vol":"14","page":505},{"text":"هو فيها وعياله في نصف الليل وله فيها طعام كثير وآلة فلا خلاف أنه لا يلزمه نقله عنها نصف الليل، حتى يرتاد منزلًا يسكنه ولا يطرح ماله في الطريق، هذا عرف الناس.\nوكذلك جرت العادة في أخذ الثمرة عند الجداد، وهو حين كمال بلوغها، ولمَّا ملَّك الشارع الثمرة بعد الإبار للبائع اقتضى استيفاء منفعته بها على كمالها، وأغنى ذلك عن استثناء البائع بقية الثمرة إلى الجداد، وأبو حنيفة يجيز أن يبيع السلعة أو الثمرة ويستثني نصفها وثلثيها، وما (يستثنى) (^١) منها إذا كان المستثنى معلومًا، وكذلك قول أكثر العلماء إذا باع نخلًا وفيها ثمرة لم تؤبر فهي للمبتاع متابعة\nلأصلها بغير شرط، استدلالًا بحديث ابن عمر.\nوخالف ذلك أبو حنيفة فقال: هي للبائع بمنزلة لو كانت مؤبرة إلَّا أن يشترطها المبتاع، فيقال لهم: التمر له صفتان: مؤبر وغير مؤبر، ولما جعله الشارع إذا كان مؤبرًا للبائع بترك المشتري اشتراطها، أفادنا ذلك أن الثمرة للمشتري إذا لم تؤبر وكانت في أكمامها، وان لم يشترطها المشتري، ولو كان الحكم فيها غير مختلف حتى يكون الكلُّ للبائع، لكان يقول: من باع نخلًا فيها ثمرة فهي للبائع، فخالف الحديث من وجهين: نصه فيما إذا كانت مؤبرة، ودليله إذا كانت غير مؤبرة (^٢).\nرابعها: قول نافع: (وكذلك العبد)، يريد أن ماله لبائعه. وقوله: (والحرث) يريد: الأرض المحروثة. وروى ابن القاسم عن مالك: أن من اشترى أرضًا مزروعة ولم تسبل فالزرع للبائع، إلَّا أن يشترط\n_________\n(^١) في \"شرح ابن بطال\": شاء.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٢٤ - ٣٢٦.","vol":"14","page":506},{"text":"المشتري، وإن وقع البيع والبذر لم تنبته فهو للمبتاع بغير شرط (^١). وروى ابن عبد الحكم عن مالك: إن كان الزرع لقح أكثره، ولقاحه: أن يتحتت ويسبل حتَّى لو يبس حينئذٍ لم يكن فسادًا فهو للبائع، إلَّا أن يشترط المشتري، وإن كان لم يلقح فهو للمبتاع (^٢) وذكر ابن عبد الحكم في موضع آخر من كتابه مثل رواية ابن القاسم.\nفرع: روى ابن القاسم عن مالك: أنه لا يجوز استثناء نصف مال العبد إلَّا أن يكون ماله معلومًا ويكون غير العين (^٣)، يريد أنه إذ ابتاعه بالعين وهو حاضر يراه، وإنما الاستثناء في الجميع، وقاله سعيد بن حسان، وقال: لا يجوز أن يستثني مال أحدهما إذا اشتراهما، وأجازه أشهب في العبد أن يستثني بعض ماله.\nواختلف بعض أصحاب مالك إذا استثنى بعض الثمرة، فأجازه بعضهم ومنعه بعضهم.\nفرع: فإن وقع العقد على النخل، أو العبد خاصة ثم زاده شيئًا ليلحق الثمرة والمال بالربا.\nلابن القاسم: إن كان بحضرة البائع وتقريب جاز وإلَّا فلا، وأجازه أشهب في ثمرة النخل، ومنعه في مال العبد، والمعنى بالقرب: أن لا يدخل المال زيادة ولا نقص، فإن دخله شيء من ذلك فقد بعد\nوامتنع إلحاقه بالعقد.\n_________\n(^١) \"المدونة\" ٤/ ٢٢٣.\n(^٢) \"الاستذكار\" ١٩/ ٨٦.\n(^٣) انظر: \"النوادر والزيادات\" ٦/ ٣٢٥ - ٣٢٦، و\"الاستذكار\" ١٩/ ٣٥ - ٣٦.","vol":"14","page":507},{"text":"<span data-type='title' id=toc-1608>٩١ - باب بَيْعِ الزَّرْعِ (بِالطَّعَامِ) (^١) كَيْلًا</span>\n٢٢٠٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ المُزَابَنَةِ، أَنْ يَبِيعَ ثَمَرَ حَائِطِهِ إِنْ كَانَ نَخْلًا بِتَمْرٍ كَيْلًا، وَإِنْ كَانَ كَرْمًا أَنْ يَبِيعَهُ بِزَبِيبٍ كَيْلًا، أَوْ كَانَ زَرْعًا أَنْ يَبِيعَهُ بِكَيْلِ طَعَامٍ، وَنَهَى عَنْ ذَلِكَ كُلِّهِ. [انظر: ٢١٧١ - مسلم: ١٥٤٢ - فتح: ٤/ ٤٠٣]\nذكر فيه حديث ابن عُمَرَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ المُزَابَنَةِ، أَنْ يَبِيعَ ثَمَرَ حَائِطِهِ إِنْ كَانَ نَخْلًا بِتَمْرٍ كَيْلًا، وَإِنْ كَانَ كَرْمًا أَنْ يَبِيعَهُ بِزَبِيبٍ كَيْلًا، أَوْ كَانَ زَرْعًا أَنْ يَبِيعَهُ بِكَيْلِ طَعَامٍ، وَنَهَى عَنْ ذَلِكَ كُلِّهِ ..\nهذا الحديث أخرجه مسلم أيضًا (^٢)، وقد سلف الكلام عليه (^٣)، وقام الإجماع على أنه لا يجوز بيع الزرع قبل أن يقطع بالطعام، ولا بيع العنب في كرمه بالزبيب، ولا بيع التمر في رءوس النخل بالتمر؛ لأنه مزابنة، وقد سلف النهي عنه، وذلك خطر وغرر؛ لأنه بيع مجهول بمعلوم من جنسه، وأما بيع رطب ذلك بيابسه إذا كان مقطوعًا وأمكن فيه المماثلة، فجمهور العلماء على المنع خلافًا لأبي حنيفة (^٤)، كما سلف، واحتج له الطحاوي فقال: لما أجمعوا أنه يجوز بيع الرطب بالرطب مثلًا بمثل، وإن كانت في أحدهما رطوبة ليست في الآخر، وكان ذلك ينقص إذا بقي نقصانًا مختلفًا، ولم\n_________\n(^١) في الأصل: والطعام. والمثبت هو الصواب كما في \"اليونينية\" ٣/ ٧٨، و\"شرح ابن بطال\" ٦/ ٣٢٦، و\"فتح الباري\" ٤/ ٤٠٣، و\"منحة الباري\" ٤/ ٦٠٥.\n(^٢) مسلم (١٥٤٢) كتاب: البيوع، باب: تحريم بيع الرطب بالتمر إلا في العرايا.\n(^٣) سلف برقم (٢١٧١) باب: بيع الزبيب بالزبيب والطعام بالطعام.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٦.","vol":"14","page":508},{"text":"ينظروا إلى ذلك فيبطلوا به البيع، بل نظروا إلى حاله في وقت وقوع البيع، فالنظر أن يكون التمر بالرطب كذلك (^١). ولا يسلم الإجماع له ثم هو قياس فاسد، فقد يعفي عن اليسير لقلته، وقد جوز في الشرع يسير الغرر؛ لأنه لا يكاد يخلو منه، ونقصان الرطب بالتمر له مال وقيمة، فافترقا لذلك.\nوحديث الباب حجة للجماعة، فإن التمر هو الرطب، وكأنه نهى عن بيع الرطب بالتمر على النخل، ومقطوعًا على عموم اللفظ، ويدل على ذلك الحديث السالف: \"أينقص الرطب إذا يبس؟ \" قالوا: نعم، قال: \"فلا إذن\" (^٢) فنهى عنه فصار كأنه نهى عن الرطب بالتمر، ولم يخف عنهم ذلك، وإنما سألهم على سبيل التقرير لهم، حتَّى إذا تقرر ذلك عندهم نهاهم عنه، فصار كأنه نهاهم، وعلله فقال: لا يجوز بيع التمر بالرطب؛ لأنه ينقص إذا يبس، فسواء كان الرطب في النخل أو في الأرض إذا بيع بتمر مجهول، فإنه يكون مزابنة، يقال للكوفيين: يلزمكم التناقض في منعكم بيع الحنطة بالدقيق وبيعها بالسويق، والمماثلة بينهما أقرب من المماثلة بين التمر والرطب؛ وأجاز مالك والليث الدقيق بالحنطة مثلًا بمثل، وقول الشافعي كقول الكوفي (^٣).\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٧.\n(^٢) رواه أبو داود (٣٣٥٩)، والترمذي (١٢٢٥) وقال: هذا حديث حسن صحيح، والعمل على هذا عند أهل العلم، وهو قول الشافعي وأصحابنا، والنسائي ٧/ ٢٦٩، وابن ماجه (٢٢٦٤)، ومالك في \"الموطأ\" ص ٣٨٦، وصححه الألباني في \"الإرواء\" ٥/ ١٩٩ (١٣٥٢) وتقدم تخريجه.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٨ - ٣٩، \"شرح ابن بطال\" ٦/ ٣٢٧ - ٣٢٨.","vol":"14","page":509},{"text":"<span data-type='title' id=toc-1609>٩٢ - باب بَيْعِ النَّخْلِ بِأَصْلِهِ</span>\n٢٢٠٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"أَيُّمَا امْرِئٍ أَبَّرَ نَخْلًا ثُمَّ بَاعَ أَصْلَهَا، فَلِلَّذِي أَبَّرَ ثَمَرُ النَّخْلِ، إِلَّا أَنْ يَشْتَرِطَهُ المُبْتَاعُ\". [انظر: ٢٢٠٣ - مسلم: ١٥٤٣ - فتح: ٤/ ٤٠٣]\nذكر فيه حديث ابن عمر السالف في باب: من باع نخلًا قد أبرت (^١).\nوقد سلف الكلام عليه، واختلف قول مالك فيمن اشترى أصول النخل وفيها ثمر قد أبر ولم يشرطها، فأجازوا لمشتري النخل وحده أن يشتري التمر قبل بُدُوِّ صلاحها في صفقة أخرى، كما كان له أن يشرطها في صفقته، هذِه رواية ابن القاسم. وكذلك مال العبد، وروى ابن وهب عن مالك: أن ذلك لا يجوز في الثمرة ولا في مال العبد له ولا لغيره، وهذا قول المغيرة وابن دينار وابن عبد الحكم، وهو\nقول الشافعي والثوري وأحمد وإسحاق وأبي ثور (^٢). وهذا القول أقوى لعموم نهيه - ﵇ - عن بيع الثمرة قبل بدو صلاحها، وكذلك مال العبد فهو شراء مجهول، فهو من بيع الغرر (^٣).\n_________\n(^١) سلف قريبًا برقم (٢٢٠٤).\n(^٢) \"الاستذكار\" ١٩/ ٨٤.\n(^٣) انظر \"شرح ابن بطال\" ٦/ ٣٢٩.","vol":"14","page":510},{"text":"<span data-type='title' id=toc-1610>٩٣ - باب بَيْعِ المُخَاضَرَةِ</span>\n٢٢٠٧ - حَدَّثَنَا إِسْحَاقُ بْنُ وَهْبٍ، حَدَّثَنَا عُمَرُ بْنُ يُونُسَ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي إِسْحَاقُ بْنُ أَبِي طَلْحَةَ الأَنْصَارِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ أَنَّهُ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ المُحَاقَلَةِ، وَالمُخَاضَرَةِ، وَالمُلَامَسَةِ، وَالمُنَابَذَةِ، وَالمُزَابَنَةِ. [فتح: ٤/ ٤٠٤]\n\n٢٢٠٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ بَيْعِ ثَمَرِ التَّمْرِ حَتَّى تَزْهُوَ. فَقُلْنَا لأَنَسٍ: مَا زَهْوُهَا؟ قَالَ: تَحْمَرُّ وَتَصْفَرُّ، أَرَأَيْتَ إِنْ مَنَعَ اللهُ الثَّمَرَةَ بِمَ تَسْتَحِلُّ مَالَ أَخِيكَ؟ [انظر: ١٤٨٨ - مسلم: ١٥٥٥ - فتح: ٤/ ٤٠٤]\nذكر فيه حديث أنس أن النبي - ﷺ - نهى عَنِ المُحَاقَلَةِ، وَالمُخَاضَرَةِ وَالمُنَابَذَةِ، وَالمُلَامَسَةِ، وَالمُزَابَنَةِ.\nوحديث أنس في بيع الثمار حتى تزهو، وقد أسلفناه، (^١) وكذا الأول، وأنه من أفراد البخاري، قال الإسماعيلي: وفي بعض الروايات: والمخاضرة: بيع الثمار قبل أن تطعم، وبيع الزرع قبل أن يشتد ويفرك منه، وقد أسلفنا الكلام على كلِّ ذلك.\nوالمخاضرة: بالخاءِ والضاد المعجمتين، وهي: بيع الثمار خضراء لم (يبدو) (^٢) صلاحها. مفاعلة؛ لأنهما باعا شيئًا أخضر، وقام الإجماع\n_________\n(^١) سلف برقم (١٤٨٨) كتاب: الزكاة، باب: من باع ثماره أو نخله.\n(^٢) كذا في الأصل، والجادة أن تكتب بدون واو، ويخرج ما في الأصل على وجهين:\nأحدهما: أنها لغة لبعض العرب المجرين للفعل المعتل الآخر إجراء الفعل الصحيح. والآخر: أنها من باب الإشباع فتولدت الواو وليست هي لام الكلمة بل هي زائدة. انظر \"الإنصاف في مسائل الخلاف\" ١/ ٢٣ - ٣٠، و\"سر صناعة الإعراب\" ٢/ ٦٣٠، و\"أوضح المسالك\" ١/ ٦٩ - ٧٤.","vol":"14","page":511},{"text":"على أنه لا يجوز بيع الثمار، والزروع، والبقول قبل بُدُوِّ صلاحها على شرط التبقية إلى وقت طيبها، ولا يجوز بيع الزرع الأخضر إلا القصيل لأكل الدواب، وكذلك أجمعوا أنه يجوز بيع البقول إذا قلعت من الأرض، وانتفع بها، وأحاط علمًا بها المشتري، ومن بيع المخاضرة: شراؤها مغيبة في الأرض كالفجل والكراث والبصل واللفت وشبهه، وأجاز شراءها مالك والأوزاعي.\nقال مالك: وذلك إذا استقل ورقه وأمن، والأمان عنده أن يكون ما يقطع منه ليس بفساد (^١)، وقال أبو حنيفة: بيع المغيب في الأرض جائز، وهو بالخيار إذا رآه (^٢)، قال الشافعي: لا يجوز بيع ما لا يرى (^٣). وهو عنده من بيوع الغرر، وحجة من أجاز ذلك: أنه لو قلعها ثُمَّ باعها لأضرَّ ذلك به وبالناس؛ لأنهم إنما يأكلون ذلك أولًا أولًا كما يأكلون الرطب والتمر، ولا يقصدون بذلك الغرر، وإذا باعها على شيءٍ يراه، أو صفة توصف له جاز فمتى جاء بخلاف الصفة أو الرؤية كان له رد ذلك بحصته، وإنما يجوز بيع ذلك كلِّه على التبقية إذا طابت للأكل، كما يجوز بيع الثمرة على التبقية إذا\nطابت للأكل.\nواختلفوا في بيع القثاء والبطيخ، وما يأتي بطنًا بعد بطن، فقال مالك: يجوز بيعه إذا بدا صلاحه، ويكون للمشتري ما ينبت حتى ينقطع ثمره؛ لأنَّ وقته معروف عند الناس.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٩١/ ٦، \"التمهيد\" ٦/ ١٩١، \"التمهيد\" ١٣/ ٣٠٥.\n(^٢) انظر: \"الهداية\" ٣/ ٣٧.\n(^٣) انظر: \"الحاوي\" ٥/ ١٩٦ - ١٩٩، \"المجموع\" ٩/ ٣٥٠.","vol":"14","page":512},{"text":"وقال أبو حنيفة والشافعي: لا يجوز بيع بطن منه إلا بعد طيبه كالبطن الأول، وهو عندهم من بيع ما لم يخلق (^١)، وجعله مالك كالثمرة إذا بدا صلاح أولها جاز ما بدا صلاحه وما لم يبد؛ لحاجتهم إلى ذلك، ولو منعوا منه لأضرَّ بهم؛ لأن ما تدعو إليه الضرورة يجوز فيه بعض الغرر، ألا ترى أن الظئر تكرى لأجل لبنها الذي لم يخلق ولم يوجد إلا أوله، ولا يدرى كم يشرب الصبي منه، وكذلك لو اكترى عبدًا لخدمته لكانت المنفعة التي وقع عليها العقد لم تخلق، وإنما تجددت أولًا أولًا، ولو مات العبد لوقعت المحاسبة على ما حصل من المنفعة، فجوز ذلك لحاجة الناس إليه فبيع ما لم يخلق، وقد جرت العادة في الأغلب إذا كان الأصل سليمًا من الآفات أن تتتابع بطونه وتتلاحق، وعدم مشاهدته لا تدل على بطلان بيعه، بدليل بيع الجوز واللوز في قشريهما وفساده البين من خارج، ولو كان مقشورًا مغطى بشيء غير قشره لم يصح البيع.\n_________\n(^١) انظر: \"الاستذكار\" ١٩/ ١٠٧ - ١٠٩.","vol":"14","page":513},{"text":"<span data-type='title' id=toc-1611>٩٤ - باب بَيْعِ الجُمَّارِ وَأَكْلِهِ</span>\n٢٢٠٩ - حَدَّثَنَا أَبُو الوَلِيدِ هِشَامُ بْنُ عَبْدِ المَلِكِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - وَهْوَ يَأْكُلُ جُمَّارًا، فَقَالَ: \"مِنَ الشَّجَرِ شَجَرَةٌ كَالرَّجُلِ المُؤْمِنِ\". فَأَرَدْتُ أَنْ أَقُولَ: هِيَ النَّخْلَةُ. فَإِذَا أَنَا أَحْدَثُهُمْ قَالَ: \"هِيَ النَّخْلَةُ\". [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ٤/ ٤٠٥]\nذكر فيه حديث ابن عمر: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - وَهْوَ يَأكُلُ جُمَّارًا فَقَالَ: \"مِنَ الشَّجَرِ شَجَرَةٌ كَالرَّجُلِ المُؤْمِنِ\". فَأَرَدْتُ أَنْ أَقُولَ: النَّخْلَةُ. فَإِذَا أَنَا أَحْدَثُهُمْ فقَالَ: \"هِيَ النَّخْلَةُ\".\nهذا الحديث سلف في كتاب العلم، وتكرر فيه فراجعه (^١).\nوالجمار: قلب النخلة، وذكر البخاري الأكل فقط ولم يذكر البيع؛ لأنه نبه عليه بأكله؛ لأن كل ما جاز أكله جاز بيعه، وكذا قال ابن المنير، أنه أخذه من القياس على أكله، إذ يدل على أنه مباح، واستغرب الشارح -يعني: ابن بطال- ذكره لبيع الجمار بناء منه على أنه مجمع عليه، وأنه لا يتخيل أحد فيه المنع، حيث قال: بيع الجمار وأكله من المباحات التي لا اختلاف فيها بين العلماء، وكل ما انتفع به للأكل وغيره فجائز بيعه (^٢). قال: وقد وقع في عصرنا لبعضهم إنكار على من جمر نخله ليأكله تحريجًا من أكل غيره مما لم يصف من الشبهة، وينسبه لإضاعة المال، وذهل عن كونه حفظ ماله بماله (^٣).\n_________\n(^١) برقم (٦١)، باب: قول المحدث: حدثنا أو أخبرنا أو أنبأنا، (٦٢) باب: طرح الإمام المسألة على أصحابه، (٧٢) باب: الفهم في العلم، (١٣١) باب: الحياء في العلم.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٢٩.\n(^٣) \"المتواري\" ص ٢٤٥.","vol":"14","page":514},{"text":"وفيه من الفوائد: أكل الشارع بحضرة القوم تواضعًا، ولا عبرة بقول بعضهم: إنه يكره إظهاره، وإنه يخفي مدخله كما يخفي مخرجه، وهذا الحديث يرد عليه.\nوقوله: (\"كَالرَّجُلِ المُؤْمِنِ\"). أخذه من قوله تعالى: ﴿مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ﴾ [إبراهيم: ٢٤] وقوله: (أحدثهم سنًا) أي: وفعل ذلك استحياء.","vol":"14","page":515},{"text":"<span data-type='title' id=toc-1612>٩٥ - باب مَنْ أَجْرَى أَمْرَ الأَمْصَارِ عَلَى مَا يَتَعَارَفُونَ بَيْنَهُمْ فِي البُيُوعِ (وَالإِجَارَةِ) (^١) وَالمِكْيَالِ وَالوَزْنِ، وَسُنَنِهِمْ عَلَى نِيَّاتِهِمْ وَمَذَاهِبِهِمِ المَشْهُورَةِ</span>\nوَقَالَ شُرَيْحٌ لِلْغَزَّالِينَ: سُنَّتُكُمْ بَيْنَكُمْ. وَقَالَ عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ عَنْ مُحَمَّدٍ: لَا بَأْسَ العَشَرَةُ بِأَحَدَ عَشَرَ، وَيَأْخُذُ لِلنَّفَقَةِ رِبْحًا. وَقَالَ النَّبِيُّ - ﷺ - لِهِنْدٍ: \"خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالمَعْرُوفِ\". وَقَالَ تَعَالَى: ﴿وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالمَعْرُوفِ﴾ [النساء: ٦]. وَاكْتَرَى الحَسَنُ مِنْ عَبْدِ اللهِ بْنِ مِرْدَاسٍ حِمَارًا، فَقَالَ: بِكَمْ؟ قَالَ: بِدَانَقَيْنِ. فَرَكِبَهُ، ثُمَّ جَاءَ مَرَّةً أُخْرَى، فَقَالَ: الحِمَارَ الحِمَارَ. فَرَكِبَهُ، وَلَمْ يُشَارِطْهُ، فَبَعَثَ إِلَيْهِ بِنِصْفِ دِرْهَمٍ.\n\n٢٢١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: حَجَمَ رَسُولَ اللهِ - ﷺ - أَبُو طَيْبَةَ، فَأَمَرَ لَهُ رَسُولُ اللهِ - ﷺ - بِصَاعٍ مِنْ تَمْرٍ، وَأَمَرَ أَهْلَهُ أَنْ يُخَفِّفُوا عَنْهُ مِنْ خَرَاجِهِ. [انظر: ٢١٠٢ - مسلم: ١٥٧٧ - فتح: ٤/ ٤٠٥]\n\n٢٢١١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂: قَالَتْ هِنْدٌ أُمُّ مُعَاوِيَةَ لِرَسُولِ اللهِ - ﷺ -: إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ، فَهَلْ عَلَيَّ جُنَاحٌ أَنْ آخُذَ مِنْ مَالِهِ سِرًّا قَالَ: \"خُذِي أَنْتِ وَبَنُوكِ مَا يَكْفِيكِ بِالمَعْرُوفِ\". [٢٤٦٠، ٣٨٢٥، ٥٣٥٩، ٥٣٦٤، ٥٣٧٠، ٦٦٤١، ٧١٦١، ٧١٨٠ - مسلم: ١٧١٤ - فتح: ٤/ ٤٠٥]\n\n٢٢١٢ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا ابْنُ نُمَيْرٍ، أَخْبَرَنَا هِشَامٌ، وَحَدَّثَنِي مُحَمَّدٌ قَالَ: سَمِعْتُ عُثْمَانَ بْنَ فَرْقَدٍ قَالَ: سَمِعْتُ هِشَامَ بْنَ عُرْوَةَ يُحَدِّثُ عَنْ أَبِيهِ أَنَّهُ سَمِعَ عَائِشَةَ\n_________\n(^١) في الأصل: (والآجال) والمثبت من مطبوع البخاري.","vol":"14","page":516},{"text":"﵂ تَقُولُ: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالمَعْرُوفِ﴾ [النساء: ٦] أُنْزِلَتْ فِي وَالِي اليَتِيمِ الذِي يُقِيمُ عَلَيْهِ، وَيُصْلِحُ فِي مَالِهِ، إِنْ كَانَ فَقِيرًا أَكَلَ مِنْهُ بِالمَعْرُوفِ. [٢٧٦٥، ٤٥٧٥ - مسلم: ٣٠١٩ - فتح: ٤/ ٤٠٦]\nثم ساق حديث أنس: حَجَمَ النَّبِيَّ - ﷺ - أَبُو طَيْبَةَ … الحديث. وقد سلف (^١) في ذكر الحجام بالسند سواء. (^٢)؟\nوحديث عائشة في قصة هند.\nوحديثها أيضًا من طريقين أما الآية السالفة: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالمَعْرُوفِ﴾ [النساء: ٦] أُنْزِلَتْ فِي وَالِي اليَتمِمِ الذِي يُقِيمُ عَلَيْهِ وَيُصْلِحُ فِي مَالِهِ، إِنْ كَانَ فَقِيرًا أَكَلَ مِنْهُ بِالمَعْرُوفِ.\nوهما مسندان للتعليقين السالفين، والبخاري أخرج الأخير عن إسحاق، وهو: ابن منصور كما صرَّح به في التفسير (^٣)، ولما استخرجه أبو نعيم هناك من طريق إسحاق بن إبراهيم، قال: رواه -يعني البخاري- عن إسحاق بن منصور، ومقصود البخاري بالترجمة -كما قال ابن المنير- إثبات الاعتماد على العرف وأنه يقضى به على ظواهر الألفاظ، ويرد إلى ما خالف الظاهر من العرف؛ ولهذا ساق:\n(لا بأس العشرة بأحد عشر)، أي: لا بأس أن يبيعه سلعة مرابحة للعشرة بأحد عشر، وظاهره: أن ربح العشرة أحد عشر، فتكون\n_________\n(^١) ورد في هامش الأصل ما نصه: إلا أنه هنا قال: ثنا حميد الطويل، وهناك لم يلقبه، وهنا: قدم رسول الله - ﷺ - على أبي طيبة. وهنا أظهر فاعل أمر، وهناك أضمره.\n(^٢) سلف برقم (٢١٠٢).\n(^٣) سيأتي برقم (٤٥٧٥) باب: ﴿وَمَن كَانَ غَنِيًّا فَلْيَسْتَغفِف﴾ وليس منسوبًا في هذا الموضع. =","vol":"14","page":517},{"text":"الجملة أحدًا وعشرين ولكن العرف فيه أن للعشرة واحدًا ربحًا، فيقضي العرف على اللفظ، فإذا صحَّ الاعتماد على العرف معارضًا بالظاهر، فالاعتماد عليه مطلقًا أولى. ووجه دخول حديث أبي طيبة في الترجمة أنه - ﵇ - لم يشارطه اعتمادًا على العرف في مثله (^١).\nوقوله: (وَيَأْخُذُ لِلنَّفَقَةِ رِبْحًا)، إن أراد نفقة نفسه فمذهب مالك أنها لا تحسب ولا يحسب له ربح (^٢)، وإن أراد نفقة الرقيق فتحسب عند مالك ولا يحسب لها ربح، فهو خلاف مالك على كل حال إلا أن يريد أنه بين ذلك، أو كانت عندهم عادة، فتحتاج إلى بيان هذِه النفقة؛ لأنه يحتمل أن تكون قليلة أو كثيرة، ونبه عليه ابن التين، قال: وفي أكثر ما في الباب دليل لما بوب عليه أن العادة تقوم عند\nعدم الشرط مقامه وهو مذهب مالك وغيره.\nوقال الشافعي: لا اعتبار بذلك.\nوقال ابن بطال: العرف عند الفقهاء أمر معمول به، وهو كالشرط اللازم في البيوع وغيرها، ولو أن رجلًا وكَّل رجلًا على بيع سلعة فباعها بغير النقد الذي هو عرف الناس لم يجز ذلك، ولزمه النقد\n_________\n= وقال الجياني في \"تقييد المهمل\" ٣/ ٩٦٩ وقال الذي الصلاة والبيوع وتفسير سورة النساء: حدثنا إسحاق نا عبد الله.\nلم أجد إسحاق هذا منسوبًا في هذِه المواضع لأحد من الرواة ولا نسب أبو نصر إسحاق عن ابن نمير في كتابه.\nوقال المزي في \"الأطراف\" ١٢/ ١٦٤: البخاري في البيوع، وفي التفسير عن إسحاق ابن منصور، نسبه في التفسير، ولم ينسبه في البيوع عن عبد الله بن نمير به ولعلها اختلاف نسخ.\n(^١) \"المتواري\" ص ٢٤٦.\n(^٢) انظر: \"الاستذكار\" ١٩/ ١٩٩ - ٢٠٠.","vol":"14","page":518},{"text":"البخاري، وكذلك لو باع طعامًا موزونًا أو مكيلًا بغير الوزن، أو الكيل المعهود لم يجز، ولزم الكيل المعهود المتعارف من ذلك.\nقال: وقوله: (يأخذ للْعَشَرَةِ أَحَدَ عَشَرَ)، يعني لكلِّ عشرة واحدًا من رأس المال دينار (^١). وقال ابن التين: يزيد في بيع المرابحة، يقول: كل عشرة أخرجتها يأخذ لها أحد عشر.\nواختلف العلماء في ذلك، فأجازه قوم وكرهه آخرون، وممن كرهه ابن عباس وابن عمر ومسروق والحسن، وبه قال أحمد وإسحاق، قال أحمد: البيع مردود، وأجازه سعيد بن المسيب والنخعي، وهو قول مالك والثوري والكوفيين والأوزاعي (^٢).\nحجة الأول: أنه عنده بيع مجهول، إلا أن يعلم عدد العشرات، فيعلم عدد ربحها، ويكون الثمن كله معلومًا. وحجة الثاني: أن الثمن معلوم فكذا الربح، وأصل هذا الباب بيع الصبرة كل قفيز بدرهم،\nولا يعلم مقدار ما في الصبرة من الطعام، فأجازه قوم وأباه آخرون، ومنهم من قال: لا يلزمه إلا القفيز الواحد ومن بيع العشرة الواحد.\nواختلفوا في النفقة: هل يأخذ لها ربحًا في بيع المرابحة؟ فقال مالك: لا، إلَّا فيما له تأثير في السلعة وعين قائمة كالصبغ، والخياطة، والكماد، فهذا كله يحسب في أصل المال، ويحسب له الربح؛ لأن تلك المنافع كلها سلعة ضمت إلى سلعة.\nقال مالك: ولا يحسب في المرابحة أجر السمسار، ولا الشد والطي، ولا النفقة على الرقيق، ولا كراء البيت، وإنما يحسب هذا\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٣٣.\n(^٢) انظر: \"المغني\" ٦/ ٢٦٦ - ٢٦٧.","vol":"14","page":519},{"text":"في أصل المال وما يحسب له ربح (^١).\nوأما كراء البر فيحسب له الربح؛ لأنه لا بد منه، ولا يمكنه حمله بيده من بلد إلى بلد، فإن أربحه المشتري على ما لا تأثير له جاز إذا رضي بذلك، فإن لم يبين البائع للمشتري ذلك وأجمل البيع كان للمشتري ردُّ ذلك كله إن شاء؛ لأن البائع قد غرَّه. وقال أبو حنيفة: يحسب في المرابحة أجر القصارة، وكراء البيت، وأجر السمسار، ونفقة الرقيق وكسوتهم، ويقول: قام عليَّ بكذا وكذا.\nوأما أجرة الحجام فأكثر العلماء يجيزونها -كما سلف- هذا إذا كان الذي يعطاه فيما يرضى به، فإن أعطي ما لا يرضى فلا يلزم، ورد إلى العرف، ومما يدل على أن العرف عمل جارٍ حديث هند، فأطلق لها أن تأخذ من متاع زوجها ما تعلم أن نفسه تطيب لها بمثله، وكذلك أطلق الله تعالى لولي اليتيم أن يأكل من ماله بالمعروف (^٢)، واستدل بحديث هند على القضاء على الغائب وبالإفتاء؛ لأنَّ زوجها أبا سفيان كان متواريًا بها، بل ذكر السهيلي أنه كان حاضرًا سؤالها فقال لها: أنت في حلٍّ مما أخذت (^٣)، وبأن المرأة لا تأخذ من مال زوجها شيئًا بغير إذنه ولو قلَّ، ألا ترى أنه لما سألته قال لها: \"لا\"، ثم استثنى فقال: \"لا، إلا بالمعروف\" (^٤).\n_________\n(^١) انظر: \"الاستذكار\" ٢/ ١٩٩ - ٢٠٠.\n(^٢) المصدر السابق ٦/ ٣٣٣ - ٣٣٤.\n(^٣) \"الروض الأنف\" ٤/ ١١٤.\n(^٤) سيأتي برقم (٥٣٥٩) كتاب: النفقات، باب: نفقة المرأة إذا غاب عنها زوجها، ونفقة الولد.","vol":"14","page":520},{"text":"وقولها: (رَجُلٌ شَحِيحٌ)، كذا هنا وفي أخرى: (مسِّيك) (^١)، بكسر الميم وتشديد السين، كما ضبطه أبو موسى المديني، ونقله صاحب \"المطالع\" عن (الأكثرين) (^٢)، قال: ورواية المتقنين بفتح الميم وتخفيف السين وكسرها، كذا عند المستملي وأبي بحر، وكذا رواه أهل اللغة؛ لأن أمسك لا يبنى منه فعيل، إنما يبنى من (الثلاثي) (^٣)، وتفسير عائشة للآية روي عن عمر نحوه (^٤).\nوقيل: إن الولي يستقرض من مال اليتيم إذا افتقر، وبه قال عبيدة، وعطاء، والشعبي، وأبو العالية (^٥).\nوقيل: ﴿فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾ [النساء: ٦] في مال نفسه؛ لئلا يحتاج إلى مال اليتيم.\nوقال مجاهد: ليس عليه أن يأخذ قرضًا ولا غيره (^٦) وبه قال أبو يوسف، وذهب إلى أن الآية منسوخة نسخها ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالبَاطِلِ﴾ [البقرة: ١٨٨].\n_________\n(^١) ستأتي برقم (٢٤٦٠) كتاب: المظالم، باب: قصاص المظلوم إذا وجد مال ظالمه.\n(^٢) في هامش (الأصل): في \"المطالع\": (أكثر المحدثين).\n(^٣) في هامش (الأصل): قال في \"المطالع\": وقد يقال: أمسكه لغة قليلة.\n(^٤) \"مصنف عبد الرزاق\" ٦/ ١٠٠ (١٠١٢٨)، \"مصنف ابن أبي شيبة\" ٦/ ٤٦٣ (٣٢٩٠٤)، ٦/ ٣٥٤ (١٣٠١١) \"تفسير الطبري\" ٣/ ٥٩٧ (٨٥٩٩).\n(^٥) عن عبيدة الطبري ٣/ ٥٩٧ (٨٦٠١، ٨٦٠٣، ٨٦٠٤) وعن أبي العالية الطبرى ٣/ ٥٩٩ (٨٦١٩) وعن الشعبي ٣/ ٥٩٨ (٨٦١٣) وعن عطاء في \"سنن البيهقي\" ٦/ ٥: لا يقضيه والطبري ٣/ ٦٠١ (٨٦٤٤).\n(^٦) \"تفسير القرطبي\" ٥/ ٤٢.","vol":"14","page":521},{"text":"وقولها: (أُنْزِلَتْ فِي والِي اليَتِيمِ الذِي يُقِيمُ عَلَيْهِ) (^١)، كذا وقع، وصوابه يقوم بالواو؛ لأن يقيم متعدٍ بغير حرف جرٍّ. (^٢)\n_________\n(^١) في هامش الأصل: وقولها: (أنزلت في ولي اليتيم) هذا مرفوع كذا قاله ابن الصلاح: جاء نظير هذا المكان.\n(^٢) في هامش (الأصل): آخر ٧ من .. من تجزئة المصنف، وفي الجهة اليسرى: ثم بلغ في السابع بعد الخمسين، كتبه مؤلفه.","vol":"14","page":522},{"text":"<span data-type='title' id=toc-1613>٩٦ - باب بَيْعِ الشَّرِيكِ مِنْ شَرِيكِهِ</span>\n٢٢١٣ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ ﵁: جَعَلَ رَسُولُ اللهِ - ﷺ - الشُّفْعَةَ فِي كُلِّ مَالٍ لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ. [٢٢١٤، ٥٧٢٢، ٢٤٩٥، ٢٤٩٦، ٦٩٧٦ - مسلم: ١٦٠٨ - فتح: ٤/ ٤٠٧]\nذكر فيه حديث جابر: جَعَلَ رَسُولُ اللهِ - ﷺ - الشُفْعَةَ فِي كُلِّ مَالٍ لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ (^١).\nهذا الحديث ذكره بعد، وترجم عليه باب بيع الأرض، والدور، والعروض مشاعًا غير مقسوم، ولفظه: (قضى رسول الله - ﷺ - بالشفعة في كلِّ ما لم يقسم) بمثله (^٢).\nوفي آخر في موضع آخر: (إنما جَعَلَ رَسُولُ الله - ﷺ - الشُّفْعَةَ) بمثله أيضًا (^٣)، وأخرجه مسلم (^٤) بألفاظ نحوها، وقال البخاري هنا: (في كلِّ ما لم يقسم) رواه عبد الرحمن بن إسحاق عن الزهري، تابعه هشام، عن معمر، وقال عبد الرزاق: في كلِّ مالٍ، فإن قلت: من أين يؤخذ ما بوب له؟ وهو بيع الشريك من شريكه.\n_________\n(^١) ورد بهامش (م): (في الحديث فضيلة بر الوالدين والعفاف والسماحة وهو في الحقيقة أصول الأخلاق وأنها من الشمائل إذ رعاية الأصول من أصول الرعايات …).\n(^٢) برقم (٢٢١٤).\n(^٣) برقم (٦٩٧٦) كتاب: الحيل، باب: في الهبة والشفعة.\n(^٤) مسلم (١٦٠٨) كتاب: المساقاة، باب: الشفعة.","vol":"14","page":523},{"text":"قلت: لأن أخذه من الشريك كأنه شراء، فإذا كان له الأخذ بالشراء فالشفعة أولى؛ لأنه إنما يأخذ بحقِّ الشركة المتقدمة، فيأخذ ما هو أولى أن يقع البيع منه.\nإذا عرفت ذلك فبيع الشريك من الشريك في كلِّ شيءٍ مشاع جائز، وهو كبيعه من الأجنبي، فإن باعه من الأجنبي فللشريك الشفعة لعلة الإشاعة، وخوف دخول الضرر عليه.\nوإن باعه من شريكه ارتفعت الشفعة وإذا كان للشريك الأخذ بالشفعة، فبالسنة الثابتة عن رسول الله - ﷺ - فعلى البائع إذا أحبَّ البيع أن لا يبيع من أجنبي حتَّى يستأذن شريكه، كما ثبت في الصحيح من حديث جابر.\nوفي لفظ: \"لا يحل أن يبيع حتى يؤذن شريكه\" (^١) وفي لفظ: \"لا يصلح\" (^٢) وبه صرَّح الإمام أحمد (^٣).\nوأمَّا بيع الجروض مشاعًا فأكثر العلماء أنه لا شفعة فيها، وإنما الشفعة في الدور والأرضين خاصة، وهو قول عطاء والحسن وربيعة والحكم وحماد (^٤)، وبه قال مالك، والثوري والأوزاعي والشافعي وأحمد وإسحاق. وروي عن عطاء أنه قال: الشفعة في كلِّ شيءٍ حتى في الثوب (^٥)، وإذا اختلف فيها قول عطاء فكأنه لم يأت عنه فيها\n_________\n(^١) مسلم (١٦٠٨).\n(^٢) مسلم (١٦٠٨).\n(^٣) \"الكافي\" ٣/ ٥٤٤.\n(^٤) عن الحسن والحكم وحماد رواه ابن أبي شيبة في \"المصنف\" ٤/ ٤٥٨ (٢٢٠٦٢، ٢٢٠٦٤).\n(^٥) \"المصنف\" لابن أبي شيبة ٤/ ٤٥٨ (٢٢٠٦٦).","vol":"14","page":524},{"text":"شيء، فهو كالإجماع أنه لا شفعة في العروض والحيوان، قاله ابن المنذر، وحكى مقالة عطاء بعض الشافعية عن مالك، وأنكره القاضي أبو محمد. وقول البخاري في باب بيع الأرض والدور رواه عبد الرحمن ابن إسحاق عن الزهري. (^١) عبد الرحمن (^٢) هذا يعرف بعباد، مدني نزل البصرة.\nوقول عبد الرزاق: كل مال. رواه الإمام أحمد في \"مسنده\" عن عبد الرزاق: في كل مال يقسم (^٣). ورواه إسحاق بن إبراهيم عنه فقال: في الأموال ما لم يقسم، فإذا قسمت الحدود عرف الناس حقوقهم فلا شفعة.\nوفيه: جواز بيع المشاع.\nوقوله: (فِي كُلِّ مَالٍ لَمْ يُقْسَمْ)، لفظ عام، ومراده: العقار كما سلف، ولا شفعة عندنا في البئر وفاقًا لمالك وخلافًا لأبي حنيفة، وقواه الخطابي لانتفاء قسمته. والحدود: هي التي تمسك الماء بين الأرضين، سميت بذلك لمنعها الماء.\nوقوله: (وَصُرِّفَتِ الطُّرُقُ) يحتج به من يرى الشفعة واجبة في الطريق إذا كانت واحدة، وهو حكم الظاهر، وتأوله من لا يراه على أنه أراد به الطريق في المشاع دون المقسوم، وذلك أن الطريق المشاع مشاع بين الشركاء، فإذا قسم بينهم منع كلُّ واحد أن يطرق في حق صاحبه،\n_________\n(^١) سيأتي قريبًا برقم (٢٢١٤).\n(^٢) فوقها في الأصل: مسلم والأربعة، وفي هامشها قال أبو داود: قدري، وبه ضعفه بعضهم، وقال البخاري: ليس ممن يعتمد على حفظه. وفي \"المغني\" قال أحمد: صالح الحديث وكلام أبي داود وقال الدارقطني: ضعيف.\n(^٣) \"المسند\" ٣/ ٢٩٦.","vol":"14","page":525},{"text":"وجمهور العلماء على أنه لا شفعة إلا في المشاع لحق ضرر الشركة، منهم الأربعة خلا أبا حنيفة، والأوزاعي، وإسحاق، وأبا ثور، وروي عن عمر، وعثمان، وسعيد بن المسيب وسليمان بن يسار، وربيعة، وأبي الزناد، وعمر بن عبد العزيز، والزهري، ويحيى الأنصاري، والمغيرة بن عبد الرحمن.\nوخالف بعض أهل العراق، فقال: تجب الشفعة بالجوار الملاصق، وهو قول الثوري وشريح، فيما حكاه ابن أبي شيبة وعمرو بن حريث (^١).\nوقال إبراهيم: الشريك أحق، فإن لم يكن شريك فالجار (^٢). ورواه الشعبي مرفوعًا مرسلًا (^٣)، وكذا عن الحسن (^٤). وقال ابن أبي شيبة: حدثنا غندر، عن شعبة قال: سألت الحكم وحمادًا عن الشفعة فقالا: إن كانت الدار إلى جنب الدار ليس بينهما طريق ففيها شفعة (^٥).\nوروى الطحاوي عن عمر أنه كتب إلى شريح أن يقضي بالشفعة للجار الملاصق (^٦).\nواحتجوا بقوله - ﵇ -: \"الجار أحقُّ بسقبه\" (^٧) وأباه أكثرهم وقالوا: معناه: أحقُّ بمواساته وما توجبه المجاورة. وحديث الباب حجة لهم:\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٥٢٠ (٢٢٧١٦) عن شريح، (٢٢٧٢٠) عن عمرو بن حريث. وعن الثوري.\n(^٢) المصدر نفسه ٤/ ٥٢٠ (٢٢٧١٨).\n(^٣) المصدر نفسه ٤/ ٥٢٠ (٢٢٧١٤) (٢٢٧١٥).\n(^٤) \"شرح معاني الآثار\" ٤/ ١٢٣ رواه متصلًا برقم (٥٩٩٧) عن سمرة مرفوعًا، ورواه مرسلًا برقم (٦٠٠٠).\n(^٥) \"مصنف ابن أبي شيبة\" ٤/ ٥٢٢ (٢٢٧٤٣).\n(^٦) \"شرح معاني الآثار\" ٤/ ١٢٥ (٦٠١٣).\n(^٧) سيأتي برقم (٢٢٥٨) كتاب: الشفعة، باب: عرض الشفعة على صاحبها قبل البيع.","vol":"14","page":526},{"text":"(إذا صرفت الطرق فلا شفعة) لأنه حينئذٍ يصير جارًا فلم يجعل له الشفعة بجواره، وحديث: \"الجار أحق بسقبه ما كان\" وإن حسنه الترمذي، ونقل عن البخاري تصحيحه من طريق الشريد بن سويد (^١) قلت: يا رسول الله، أرض ليس لأحدٍ فيها شرك ولا قسم إلا الجوار، فقال - ﵇ - … الحديث (^٢). قال عبد الله الراوي، عن عمرو قلت لعمرو: ما سقبه؟ قال: الشفعة، فقلت: زعم الناس أنها الجوار، قال الناس يقولون ذلك (^٣)، فهذا راويه لا يرى الشفعة بالجوار، ولا يرى لفظ ما روى يقتضيه.\n_________\n(^١) \"سنن الترمذي\" عقب حديث (١٣٦٨).\n(^٢) أحمد ٤/ ٣٨٩.\n(^٣) \"منتقى ابن الجارود\" (غوث) ٢/ ٢١٢ - ٢١٤ (٦٤٥).","vol":"14","page":527},{"text":"<span data-type='title' id=toc-1614>٩٨ - باب إِذَا اشْتَرَى شَيْئًا [لِغَيْرِهِ] بِغَيْرِ إِذْنِهِ فَرَضِيَ</span>\n٢٢١٥ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خَرَجَ ثَلَاثَةٌ يَمْشُونَ، فَأَصَابَهُمُ المَطَرُ، فَدَخَلُوا فِي غَارٍ فِي جَبَلٍ، فَانْحَطَّتْ عَلَيْهِمْ صَخْرَةٌ. -قَالَ:- فَقَالَ بَعْضُهُمْ لِبَعْضٍ: ادْعُوا اللهَ بِأَفْضَلِ عَمَلٍ عَمِلْتُمُوهُ. فَقَالَ أَحَدُهُمُ: اللَّهُمَّ إِنِّي كَانَ لِي أَبَوَانِ شَيْخَانِ كَبِيرَانِ، فَكُنْتُ أَخْرُجُ فَأَرْعَى، ثُمَّ أَجِئُ فَأَحْلُبُ، فَأَجِيءُ بِالحِلَابِ فَآتِي بِهِ أَبَوَيَّ فَيَشْرَبَانِ، ثُمَّ أَسْقِي الصِّبْيَةَ وَأَهْلِي وَامْرَأَتِي، فَاحْتَبَسْتُ لَيْلَةً، فَجِئْتُ فَإِذَا هُمَا نَائِمَانِ -قَالَ:- فَكَرِهْتُ أَنْ أُوقِظَهُمَا، وَالصِّبِيْةُ يَتَضَاغَوْنَ عِنْدَ رِجْلَيَّ، فَلَمْ يَزَلْ ذَلِكَ دَأْبِي وَدَأْبَهُمَا، حَتَّى طَلَعَ الفَجْرُ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا فُرْجَةً نَرَى مِنْهَا السَّمَاءَ. -قَالَ:- فَفُرِجَ عَنْهُمْ. وَقَالَ الآخَرُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي كُنْتُ أُحِبُّ امْرَأَةً مِنْ بَنَاتِ عَمِّي كَأَشَدِّ مَا يُحِبُّ الرَّجُلُ النِّسَاءَ، فَقَالَتْ: لَا تَنَالُ ذَلِكَ مِنْهَا حَتَّى تُعْطِيَهَا مِائَةَ دِينَارٍ. فَسَعَيْتُ فِيهَا حَتَّى جَمَعْتُهَا، فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا قَالَتِ: اتَّقِ اللهَ، وَلَا تَفُضَّ الخَاتَمَ إِلَّا بِحَقِّهِ. فَقُمْتُ وَتَرَكْتُهَا، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا فُرْجَةً، -قَالَ:- فَفَرَجَ عَنْهُمُ الثُّلُثَيْنِ. وَقَالَ الآخَرُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي اسْتَأْجَرْتُ أَجِيرًا بِفَرَقٍ مِنْ ذُرَةٍ فَأَعْطَيْتُهُ، وَأَبَى ذَاكَ أَنْ يَأْخُذَ، فَعَمَدْتُ إِلَى ذَلِكَ الفَرَقِ، فَزَرَعْتُهُ حَتَّى اشْتَرَيْتُ مِنْهُ بَقَرًا وَرَاعِيَهَا، ثُمَّ جَاءَ فَقَالَ: يَا عَبْدَ اللهِ، أَعْطِنِي حَقِّي. فَقُلْتُ: انْطَلِقْ إِلَى تِلْكَ البَقَرِ وَرَاعِيهَا، فَإِنَّهَا لَكَ. فَقَالَ: أَتَسْتَهْزِئُ بِي؟. قَالَ: فَقُلْتُ: مَا أَسْتَهْزِئُ بِكَ وَلَكِنَّهَا لَكَ. اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا. فَكُشِفَ عَنْهُمْ\". [٢٢٧٢، ٢٣٣٣، ٣٤٦٥، ٥٩٧٤ - مسلم: ٢٧٤٣ - فتح: ٤/ ٤٠٨]","vol":"14","page":528},{"text":"ذكر فيه حديث ابن عمر في الثلاثة الذين سد عليهم الغار مطولًا.\nوقد أخرجه مسلم أيضًا (^١).\nوفيه: الإخبار عن متقدمي الأمم وذكر أعمالهم؛ لترغب أمته في\nمثلها، ولم يكن يتكلم بشيءٍ إلَّا للفائدة، وإذا كان مزحه حقًّا فما ظنك بإخباره؟!\nوفيه: سؤال الرب ﷻ بإنجاز وعده قال تعالى: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (٢)﴾ [الطلاق: ٢] وقال: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا﴾ [الطلاق: ٤] وقوله: \"آواهم\" وفي رواية: \"فأووا\" هو: بقصر الهمزة، ويجوز مدها كما سلف إيضاحه في العلم (^٢) مع بيان الأشهر\nفيه، أي: انضموا إلى الغار وجعلوه مأوى.\nوفيه: التوسل بصالح الأعمال.\nوفيه: إثبات كرامات الأولياء والصالحين.\nوقوله: (\"فَأَجِيءُ بِالحِلَابِ\")، يعني: الإناء الذي يحلب فيه. وقيل: اللبن. وقوله في رواية أخرى: لا أغبق (^٣): هو الغبوق، وهو: اسم للشراب المعد للعشي (^٤).\nوقوله أيضًا: (\"دَأْبِي وَدَأْبهُمَا\")، أي: شأني وشأنهما (^٥).\nقال الفراء: أصله من دأبت، إلا أن العرب حولت معناه إلى الشأن، يقال: دأب وداب، وقيل: الدأب الفعل، وهو: نحو الأول. وقوله\n_________\n(^١) مسلم (٢٧٤٣) كتاب: الرقاق، باب: قصة أصحاب الغار الثلاثة.\n(^٢) برقم (٦٦) باب: من قعد حيث ينتهي به المجلس …\n(^٣) في هامش الأصل: الأشهر في الازم ......... في المتعدى إليه.\n(^٤) \"المجمل\" ٢/ ٦٩١ مادة: (غبق)، \"تهذيب اللغة\" ٣/ ٢٦٣٢.\n(^٥) \"المجمل\" ١/ ٣٤٢ مادة: (دأب).","vol":"14","page":529},{"text":"أيضًا: (فنأى بي طلب الشجر يومًا) من يجعل الهمزة قبل الألف، ومنهم من يجعلها بعده، وهما لغتان وقراءتان، وهو البعد أي: بعد بي طلب الشجر التي ترعاها الإبل.\nوقوله أيضًا: (لم أرح)، هو من الرواح، وهو ما بعد الزوال.\nوقوله هنا: (يَتَضَاغَوْنَ)، أي: يصيحون من الجوع ويبكون ويشكون، والضغاء: -ممدود مضموم الأول- صوت الذلة والفاقة.\nو(فُرْجَةً): بضمِّ الفاء وفتحها، وفي الفم مثلثة، وقال ابن فارس وغيره: الفُرجة في الحائط كالشق، والفَرجة: انفراج الكروب (^١).\nوقوله: (فَافْرُجْ)، قال ابن التين: هو بضمِّ الراء في أكثر الأمهات، وذكر الجوهري أنه بكسرها (^٢) (^٣).\nوقوله: (حَتَّى تُعْطِيَهَا مِائَةَ دِينَارٍ).\nوذكر البخاري بعد هذا أنه دفع إليها عشرين ومائة.\nوفيه: فضل الوالدين والصبر على المكروه.\nومعنى: لا تفض الخاتم، أي: لا تكسره، وقيل: الفضُّ: التفرق، والبكر أشبه بالخاتم من الثيب؛ لأن الخاتم عُذرتها.\nومعنى: \"إِلَّا بِحَقِّهِ\" بوجه شرعي، وهو: النكاح.\nوفيه: قبول التوبة، وأن من أصلح فيما بقي غفر له، وأن من همَّ بسيئة فتركها؛ ابتغاء وجهه كتب له أجرها، ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (٤٦)﴾.\n_________\n(^١) \"المجمل\" ٢/ ٧١٩ مادة: (فرج).\n(^٢) تحتها في (الأصل): إنما تكسر إذا كانت من الفم. كذا في \"الصحاح\".\n(^٣) \"الصحاح\" ١/ ٣٣٣ مادة: (فرج).","vol":"14","page":530},{"text":"فصل:\nو(الفَرَقِ) (^١): بفتح الراء، وسكونها وهو ثلاثة أصع، وقال هنا: \"بفرق من ذرة\"، وقال الذي المزارعة: بفرق أرز (^٢).\nوفيه: جواز الإجارة بالطعام المعلوم.\nوقولى: \"فَزَرَعْتُهُ حَتَّى اشْتَرَيْتُ مِنْهُ بَقَرًا وَرَاعِيَهَا\": هو موضع الترجمة، وبه استدل الحنفية، وغيرهم ممن يجيز بيع مال الإنسان والتصرف فيه بغير إذنه إذا أجازه المالك بعد.\nوموضع الدلالة قوله: \"فلم أزل أزرعه حتى جمعت منه بقرًا\"، وفي رواية: \"فثمرت أجره حتى كثرت منه الأموال\" (^٣) مع أنه شرع من قبلنا، وهل هو في شرعنا؟ لنا فيه خلاف مشتهر، ومشهور مذهب مالك أن له الخيار، واستدل به أحمد، كما قاله الخطابي على أن المستوح إذا اتَّجر في مال الوديعة، وربح أن الربح إنما يكون لرب المال، ولا دلالة فيه (^٤)؛ لأن صاحب الفرق إنما تبرع بفعله وتقرب به إلى الله، وقد\n_________\n(^١) الفرق: مكيال معروف بالمدينة، وهو ستة عشر رجلًا وقد يحرك والجمع: فرقان.\n\"مختار الصحاح\" ص: ٢٠٩.\n(^٢) سيأتي برقم (٢٣٣٣) باب: إذا زرع بمال قوم بغير إذنهم وكان من ذلك صلاح لهم.\n(^٣) ستأتي برقم (٢٢٧٢) كتاب: الإجارة، باب: من استأجر أجيرًا فترك أجره.\n(^٤) ورد في هامش الأصل: قوله: (ولا دلالة فيه) إلى آخره يؤيده ما رواه الإمام أحمد في \"مسنده\": حدثنا يحيى بن حماد، ثنا أبو عوانة، عن قتادة، عن أنس وساق حديث الغار إلى قوله: \"وقال الآخر: اللهم إن كنت تعلم أني استاجرت أجيرًا على عمل يعمله، فأتاني يطلب أجره، وأنا غضبان، فزجرته فانطلق، فترك أجره ذلك، فجمعته وثمرته حتى كان منه كل المال، فأتاني يطلب أجره، فدفعت إليه ذلك كله، ولو شئت لم أعطه إلا أجره الأول\" .. الحديث. واعلم أنه لا يعم الاستدلال بالحديث إلا أن يقول: إن الفرق كان معينا، والله أعلم.","vol":"14","page":531},{"text":"قال: إنه اشترى بقرًا، وهو تصرف منه في أمر لم يوكله به فلا يستحق عليه ربحًا. والأشبه بمعناه أنه قد تصدق بهذا المال على الأجير بعد أن اتَّجر فيه وأنماه.\nوالذي ذهب إليه أكثر الفقهاء في المستودع إذا اتَّجر بمال الوديعة،\nوالمضارب إذا خالف رب المال فربما أنه ليس لصاحب المال من الربح شيء (^١).\nقال ابن التين: وقوله في المضارب غير بين؛ لأنه مال ماذون فيه، فربحه عند مالك لربه، بخلاف الوديعة، وعند أبي حنيفة المضارب ضامن لرأس المال، والربح له ويتصدق به، والوديعة عليه.\nوقال الشافعي: إن كان اشترى السلعة بعين المال فالبيع باطل، وإن كان بغير عينه فالسلعة ملك المشتري، وهو ضامن للمال. ومذهب مالك: أن الربح للمودع كيفما اشترى إن اشترى لنفسه ولا دليل عليه من الحديث؛ لأنه اشتراه لرب الفرق.\nوقال ابن بطال: أجمع الفقهاء أنه لا يلزم شراء الرجل لغيره بغير إذنه إلا حتى يعلمه ويرضى به، فيلزمه بعد الرضا به إذا أحاط علمًا به، واختلف ابن القاسم وأشهب فيما إذا أودع رجل رجلًا طعامًا فباعه المودع بثمن فرضي المودع، فقال ابن القاسم: له الخيار، إن شاء أخذ مثل طعامه من المودع، وإن شاء أخذ الثمن بالذي باعه به، وقال أشهب: إن رضي بذلك فلا يجوز؛ لأنه طعام بطعام فيه خيار.\nوهذا الحديث دلَّ على صحة قول ابن القاسم؛ لأن فيه أن الذي كان ترك الأجير فرق ذرة، وأنه زرعه له الذي بقي عنده حتى صار منه ما ذكر،\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٠٨٩ بتصرف.","vol":"14","page":532},{"text":"فلو كان خيار صاحب الطعام يحرم عليه ما جاز له أخذ البقر وراعيها؛ لأن أصلها كان من ذلك الفرق المزروع له بغير علمه، وقد رضي - ﵇ - ذلك، وأقره وأخبر أنَّ الذي انطبق عليه الغار توسل بذلك إلى ربه، ونجاه به.\nفدلَّ هذا الحديث أنه لم يكن أخذ الأجير لذلك لازمًا إلا بعد رضاه بذلك لقوله: \"أَتَسْتَهْزِئُ بِي؟ \" وإنكاره ما بذل له عوضًا من الفرق؛ ولذلك عظمت المثوبة في هذِه القصة، وظهرت هذِه الآية من أجل تطوع الزارع للفرق بما بذل له، وأنه فعل أكثر مما كان يلزمه في تأدية ما عليه، فشكر الله له ذلك.\nوقد اختلف العلماء في الطعام المغصوب يزرعه الغاصب، فذكر ابن المنذر أن قول مالك والكوفيين أن الزرع للغاصب، وعليه مثل الطعام الذي غصب؛ لأن كل من تعدى على كل ما لهُ مثل فليس عليه غير مثل الشيء المتعدى عليه، غير أن الكوفيين قالوا: إن زيادة الطعام حرام على الغاصب لا يحل له وعليه أن يتصدق به.\nوقال أبو ثور: كل ما أخرجت الأرض من الحنطة فهي لصاحب الحنطة وسيأتي اختلافهم فيمن تعدى على نقد فَتَجَر به بغير إذن صاحبه في حديث ابن عمر هذا في الإجارة (^١) حيث ذكره.\nولنذكر هنا نبذة منه، فقالت طائفة: يطيب له الربح إذا ردَّ رأس المال إلى صاحبه سواء كان غاصبًا للمال أو كان وديعة عنده، متعديًا فيه، هذا قول عطاء ومالك والليث والثوري والأوزاعي وأبي يوسف، واستحب مالك والثوري والأوزاعي تنزهه عنه، ويتصدق به.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٣٦ - ٣٣٧.","vol":"14","page":533},{"text":"وقالت طائفة: يرد المال ويتصدق بالربح ولا يطيب له منه شيء.\nهذا قول أبي حنيفة ومحمد بن الحسن وزفر، وقالت طائفة: الربح لرب المال، وهو ضامن لما تعدى فيه، هذا قول ابن عمر وأبي قلابة (^١)، وبه قال أحمد وإسحاق، ثم ادعى ابن بطال: أن أصح هذِه الأقوال أن الربح للغاصب والمتعدي (^٢).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٣٥٨ (٢٠٩٦٢) عن أبي قلابة، ٤/ ٣٥٩ (٢٠٩٦٧) عن ابن عمر.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٩٧.","vol":"14","page":534},{"text":"<span data-type='title' id=toc-1615>٩٩ - باب الشِّرَاءِ وَالبَيْعِ مَعَ المُشْرِكِينَ وَأَهْلِ الحَرْبِ</span>\n٢٢١٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ، عَنْ أَبِيهِ، عَنْ أَبِي عُثْمَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ ﵄ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - ثُمَّ جَاءَ رَجُلٌ مُشْرِكٌ -مُشْعَانٌّ طَوِيلٌ- بِغَنَمٍ يَسُوقُهَا، فَقَالَ النَّبِيُّ - ﷺ -: \"بَيْعًا أَمْ عَطِيَّةً؟ \" -أَوْ قَالَ:- أَمْ هِبَةً؟ \". قَالَ لَا بَلْ بَيْعٌ. فَاشْتَرَى مِنْهُ شَاةً. [٢٦١٨، ٥٣٨٢ - مسلم: ٢٠٥٦ - فتح: ٤/ ٤١٠]\nذكر فيه حديث عبد الرحمن بن أبي بكر قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - ثُمَّ جَاءَ رَجُل مُشْرِكٌ مُشْعَانٌ طَوِيل بِغَنَمٍ يَسُوقُهَا، فَقَالَ له النَّبِيُّ - ﷺ -: \"بَيْعًا أَمْ عَطِية؟ \" -أَوْ قَالَ:- أَمْ هِبَةً؟ \". قَالَ: بَلْ بَيْعٌ. فَاشْتَرى مِنْهُ شَاةً.\nهذا الحديث ذكره البخاري في موضع آخر: كنا مع النبي - ﷺ - مائة وثلاثين رجلًا، فقال﵇ -: \"هل مع أحد منكم طعام؟ \" فإذا مع رجل صاع من طعام أو نحوه فعجن، ثم جاء رجل. وفيه: فصنعت، وأمر بسواد البطن أن يشوى، وايم الله ما في الثلاثين والمائة إلَّا وقد حز له حزة من سواد بطنها، إن كان شاهدًا أعطاه إياه، وإن كان غائبًا خبأ له، وجعل منها قصعتين، فأكلوا أجمعون، وشبعنا، وفضل في القصعتين، فحملناه على البعير (^١).\nقال أبو عبد الله: (مُشْعَانٌّ): طويل جدًّا فوق الطول. وقال الأصمعي- فيما حكاه في \"الموعب\": شعر مشعان -بتشديد النون- منتفش، واشعانَّ الرجل اشعنانا، وهو: الثائر المتفرق. وقال الأزهري أيضًا: هو الشعث المنتفش الرأس المغبر (^٢).\n_________\n(^١) سيأتي في الهبة برقم (٢٦١٨)، باب: قبول الهدية من المشركين.\n(^٢) \"تهذيب اللغة\" ٢/ ١٨٩٢ مادة: (شعن).","vol":"14","page":535},{"text":"وروى عمرو عن أبيه: أشعن الرجل إذا ناصى عدوه فاشعان شعره.\nوقال ابن التين: هو شعث الشعر، ثائر الرأس في قول أكثرهم، ووزنه مُفعال.\nوعبارة صاحب \"العين\": مشعان إذا كان منتفشًا، ورجل مشعان الرأس. وسواد البطن، قيل: هو الكبد خاصة، وقيل: حشوة البطن كلها، حكاهما صاحب \"المطالع\".\nوحز: قطع، والحُزة- بضمِّ الحاء: القطعة (^١)، وقال في باب قبول الهدية من المشركين.\nضبط حُزَة في الأمهات بالضم، وصوابه كما ضبط، لأن الحزة بالضم: القطعة، مثل الأكلة واللقمة، وأما بالفتح فتعود على الفعل.\nوقد سلف -من قول أبي عبيد- أنَّ كلَّ شيءٍ يقال فيه: فعلت فعلة -بالفتح- إلا ثنتين: رأيت رؤية، وحججت حجة، يريد إلى الغزو. وقال الداودي: الحزة: القطعة، وهو كالأول.\nأما فقه الباب: فالبيع والشراء من الكفار كلهم جائز إلا أن أهل الحرب لا يباع منهم ما يستعينون به على إهلاك المسلمين من العدة والسلاح، وما يقوون به عليهم.\nقال ابن المنذر: اختلف العلماء في مبايعة من الغالب على ماله الحرام، وقبول هداياه وجوائزه، فرخصت طائفة في ذلك، كان الحسن البصري لا يرى بأسًا أن يأكل الرجل من طعام العقار والصراف والعامل، ويقول: قد أحل الله طعام اليهود والنصارى، وأكله أصحاب رسول الله - ﷺ -، وقال تعالى في اليهود:\n_________\n(^١) المصدر السابق ١/ ٨٠٢.","vol":"14","page":536},{"text":"﴿أَكَّالُونَ لِلسُّحْتِ﴾ [المائدة: ٤٢].\nوقال مكحول والزهري: إذا اختلط المال وكان فيه الحلال والحرام فلا بأس أن يؤكل منه، وإنما يكره من ذلك الشيء الذي يعرفه بعينه. وقال الحسن: لا بأس ما لم يعرفوا شيئًا منه (^١).\nوقال الشافعي: لا تجب مبايعة مَنْ أكثرُ مالهِ ربا أو كسبه حرام، وإن بايعه لم أفسخ البيع؛ لأن هؤلاء قد يملكون حلالًا، ولا نحرم إلا حرامًا بينًا إلا أن يشتري حرامًا بينًا يعرفه، والمسلم والذمي والحربي في هذا سواء.\nحجة من رخص في ذلك حديث الباب، وحديث رهنه درعه عند اليهودي (^٢)، وكان ابن عمر، وابن عباس يأخذان هدايا المختار (^٣)، وبعث عمر بن عبيد الله بن معمر إلى ابن عمر بألف دينار، وإلى القاسم بن محمد بألف دينار، فأخذها ابن عمر وقال: لقد جاءنا على حاجة، وأبى أن يقبلها القاسم، فقالت امرأته: إن لم تقبلها فأنا ابنة عمه كما هو ابن عمه، فأخذتها (^٤).\nوقال عطاء: بعث معاوية إلى عائشة بطوق من ذهب فيه جوهر قوم بمائة ألف، فقسمته بين أمهات المؤمنين (^٥).\nوكرهت طائفة الأخذ منهم، روي ذلك عن مسروق، وسعيد بن\n_________\n(^١) انظر: \"المغني\" ٦/ ٣٧٤.\n(^٢) سلف برقم (٢٠٦٩) كتاب: البيوع، باب: شراء النبي بالنسيئة.\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٣٠٢ (٢٠٣٢٤)، \"حلية الأولياء\" ٥/ ٥٤.\n(^٤) \"الطبقات الكبرى\" ٥/ ١٨٩.\n(^٥) \"مصنف ابن أبي شيبة\" ٤/ ٣٠٢ (٢٥٣٢٥، ٢٠٣٢٦)، و\"الآحاد والمثاني\" ١/ ٣٧٦ (٥٠٣) من طريق ابن أبي شيبة.","vol":"14","page":537},{"text":"المسيب، والقاسم بن محمد، وبسر بن سعيد، وطاوس، وابن سيرين، والثوري، وابن المبارك، ومحمد بن واسع، وأحمد، وأخذ ابن المبارك قذاة من الأرض، فقال: من أخذ مثل هذِه فهو منهم (^١). وسلف هذا المعنى في الزكاة في باب: إعطاء المال من غير مسألة.\nوقوله - ﵇ -: \" (بَيْعًا أَمْ عَطِيَّةً؟ -أو قال:- أَمْ هِبَةً؟ \") إنما قال ذلك على معنى أنه يثيبه لو كان هدية، لا أنه كان يقبلها منه دون إثابة عليها، كما فعل - ﵇ - بكل من هاداه من المشركين، بل كان هذا دأبه. وسيأتي في الهبة حكم هبة المشرك إن شاء الله. (^٢)\nوحديث: \"إنا لا نقبل زبد المشركين\" (^٣) يعني عطاياهم، يشبه أن يكون منسوخًا كما قال الخطابي، فقد قبل هدية غير واحد منهم، أهدى له المقوقس مارية والبغلة (^٤)، وأكيدر دومة، إلا أن يفرق فارق بين هدية أهل الشرك وأهل الكتاب؛ لكن هذا الرجل كان مشركًا (^٥)، ويجوز أن يكون القبول من باب التألف.\nوفيه: قصد الرؤساء والأكابر بالسلع لاستجزال الثمن.\n_________\n(^١) عبد الرزاق ٨/ ١٥١ (١٤٦٨٢) عن ابن سيرين، ابن أبي شيبة ٤/ ٣٠٢ (٢٠٣٣٢) عن مسروق ٤/ ٣٠٣ (٢٠٣٣٦) عن محمد بن سيرين.\n(^٢) سيأتي برقم (٢٦١٨) باب: قبول الهدية من المشركين.\n(^٣) رواه أبو داود (٣٠٥٧)، الترمذي (١٥٧٧) وقال: حسن صحيح وأحمد ٤/ ١٦٢، والبخاري في \"الأدب المفرد\" ص ١٤٨ (٤٢٨) عن عياض بن حمار المجاشعي.\nوصححه الألباني في \"صحيح الجامع\" (٢٥٠٥).\n(^٤) في هامش الأصل: وسيرين بعثها أيضًا وهي أخت مارية وجارية ومابورًا وممارًا وعلًا من بنها وقباطًا وذهبًا.\n(^٥) \"أعلام الحديث\" ٢/ ١٠٩٢ بتصرف.","vol":"14","page":538},{"text":"وفيه: أن ابتياع الأشياء من مجهول الناس ومن لا يعلم حاله بعفاف أو غيره جائز، حتى يطلع على ما يلزم الورع عنه، أو يوجب ترك مبايعته بغصب أو سرقة أو غير ذلك. قال ابن المنذر: لأن من بيده الشيء فهو مالكه على الظاهر، ولا يلزم المشتري أن يعلم حقيقة ملكه له بحكم اليد.\nوفيه: تأنيس الكافر لإثابته أكثر مما أخذ، إذ كان ذلك من شأنه.\nفرع: اختلف في الذي يهدى إلى الأئمة، فروي عن علي رده إلى بيت المال، وإليه ذهب أبو حنيفة.\nوقال أبو يوسف: هو له. وقيل: إنه - ﵇ - في ذلك بخلاف غيره؛ لأن الله خصه في أموال الحرب بما لم يكن لغيره. قاله الخطابي (^١).\nوفيه: ذكر بعض الخبر وحذف باقيه، إذ لم يذكر فيه قدر ما اشترى به.\nوفيه: علم من أعلام نبوته، حيث أكل من سواد البطن ما ذكر.\nوفيه: رأفته بالحاضرين، وتفقد الغائبين، وهو رد على جهلة الصوفية حيث يقولون: من غاب غاب نصيبه.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٠٩٣.","vol":"14","page":539},{"text":"<span data-type='title' id=toc-1616>١٠٠ - باب شِرَاءِ المَمْلُوكِ مِنَ الحَرْبِيِّ وَهِبَتِهِ وَعِتْقِهِ</span>\nوَقَالَ النَّبِيُّ - ﷺ - لِسَلْمَانَ: \"كَاتِبْ\". وَكَانَ حُرًّا فَظَلَمُوهُ وَبَاعُوهُ. وَسُبِيَ عَمَّارٌ وَصُهَيْبٌ وَبِلَالٌ، وَقَالَ اللهُ تَعَالَى: ﴿وَاللهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ فِي الرِّزْقِ﴾، إلى قوله: ﴿يَجْحَدُونَ﴾ [النحل: ٧١]\n\n٢٢١٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"هَاجَرَ إِبْرَاهِيمُ - ﵇ - بِسَارَةَ، فَدَخَلَ بِهَا قَرْيَةً فِيهَا مَلِكٌ مِنَ المُلُوكِ -أَوْ جَبَّارٌ مِنَ الجَبَابِرَةِ- فَقِيلَ: دَخَلَ إِبْرَاهِيمُ بِامْرَأَةٍ، هِيَ مِنْ أَحْسَنِ النِّسَاءِ. فَأَرْسَلَ إِلَيْهِ أَنْ يَا إِبْرَاهِيمُ، مَنْ هَذِهِ التِي مَعَكَ؟ قَالَ: أُخْتِي، ثُمَّ رَجَعَ إِلَيْهَا، فَقَالَ: لَا تُكَذِّبِي حَدِيثِي، فَإِنِّي أَخْبَرْتُهُمْ أَنَّكِ أُخْتِي، وَاللهِ إِنْ عَلَى الأَرْضِ مُؤْمِنٌ غَيْرِي وَغَيْرُكِ. فَأَرْسَلَ بِهَا إِلَيْهِ، فَقَامَ إِلَيْهَا، فَقَامَتْ تَوَضَّأُ وَتُصَلِّي، فَقَالَتِ: اللَّهُمَّ إِنْ كُنْتُ آمَنْتُ بِكَ وَبِرَسُولِكَ وَأَحْصَنْتُ فَرْجِي إِلَّا عَلَى زَوْجِي فَلَا تُسَلِّطْ عَلَيَّ الكَافِرَ. فَغُطَّ حَتَّى رَكَضَ بِرِجْلِهِ\". قَالَ الأَعْرَجُ: قَالَ أَبُو سَلَمَةَ بْنُ عَبْدُ الرَّحْمَنِ: إِنَّ أَبَا هُرَيْرَةَ قَالَ: \"قَالَتِ: اللَّهُمَّ إِنْ يَمُتْ يُقَالُ: هِيَ قَتَلَتْهُ. فَأُرْسِلَ ثُمَّ قَامَ إِلَيْهَا، فَقَامَتْ تَوَضَّأُ تُصَلِّي، وَتَقُولُ: اللَّهُمَّ إِنْ كُنْتُ آمَنْتُ بِكَ وَبِرَسُولِكَ وَأَحْصَنْتُ فَرْجِي إِلَّا عَلَى زَوْجِي، فَلَا تُسَلِّطْ عَلَيَّ هَذَا الكَافِرَ. فَغُطَّ حَتَّى رَكَضَ بِرِجْلِهِ\". قَالَ عَبْدُ الرَّحْمَنِ: قَالَ أَبُو سَلَمَةَ: قَالَ أَبُو هُرَيْرَةَ: \"فَقَالَتِ: اللَّهُمَّ إِنْ يَمُتْ فَيُقَالُ: هِيَ قَتَلَتْهُ، فَأُرْسِلَ فِي الثَّانِيَةِ، أَوْ فِي الثَّالِثَةِ، فَقَالَ: وَاللهِ مَا أَرْسَلْتُمْ إِلَيَّ إِلَّا شَيْطَانًا، ارْجِعُوهَا إِلَى إِبْرَاهِيمَ، وَأَعْطُوهَا آجَرَ. فَرَجَعَتْ إِلَى إِبْرَاهِيمَ - ﵇ - فَقَالَتْ: أَشَعَرْتَ أَنَّ اللهَ كَبَتَ الكَافِرَ وَأَخْدَمَ وَلِيدَةً\". [٢٦٣٥، ٣٣٥٧، ٣٣٥٨، ٥٠٨٤، ٦٩٥٠ - مسلم: ٢٣٧١ - فتح: ٤/ ٤١٠]\n\n٢٢١٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ أَنَّهَا قَالَتِ: اخْتَصَمَ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ بْنُ زَمْعَةَ فِي غُلَامٍ، فَقَالَ","vol":"14","page":540},{"text":"سَعْدٌ: هَذَا يَا رَسُولَ اللهِ ابْنُ أَخِي عُتْبَةَ بْنِ أَبِي وَقَّاصٍ، عَهِدَ إِلَيَّ أَنَّهُ ابْنُهُ، انْظُرْ إِلَى شَبَهِهِ. وَقَالَ عَبْدُ بْنُ زَمْعَةَ: هَذَا أَخِي يَا رَسُولَ اللهِ، وُلِدَ عَلَى فِرَاشِ أَبِي مِنْ وَلِيدَتِهِ. فَنَظَرَ رَسُولُ اللهِ - ﷺ - إِلَى شَبَهِهِ، فَرَأَى شَبَهًا بَيِّنًا بِعُتْبَةَ، فَقَالَ: \"هُوَ لَكَ يَا عَبْدُ، الوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الحَجَرُ، وَاحْتَجِبِي مِنْهُ يَا سَوْدَةُ بِنْتَ زَمْعَةَ\". فَلَمْ تَرَهُ سَوْدَةُ قَطُّ. [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح: ٤/ ٤١١]\n\n٢٢١٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ عَنْ أَبِيهِ، قَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ﵁ لِصُهَيْبٍ: اتَّقِ اللهَ وَلَا تَدَّعِ إِلَى غَيْرِ أَبِيكَ. فَقَالَ صُهَيْبٌ: مَا يَسُرُّنِي أَنَّ لِي كَذَا وَكَذَا، وَأَنِّي قُلْتُ ذَلِكَ، وَلَكِنِّي سُرِقْتُ وَأَنَا صَبِيٌّ. [فتح: ٤/ ٤١١]\n\n٢٢٢٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ حَكِيمَ بْنَ حِزَامٍ أَخْبَرَهُ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ أُمُورًا كُنْتُ أَتَحَنَّثُ -أَوْ أَتَحَنَّتُ بِهَا- فِي الجَاهِلِيَّةِ مِنْ صِلَةٍ وَعَتَاقَةٍ وَصَدَقَةٍ، هَلْ لِي فِيهَا أَجْرٌ؟ قَالَ حَكِيمٌ ﵁: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَسْلَمْتَ عَلَى مَا سَلَفَ لَكَ مِنْ خَيْرٍ\". [انظر: ١٤٣٦ - مسلم: ١٢٣ - فتح: ٤/ ٤١١]\nثم ساق حديث أبي هريرة في إعطاء الكافر آجَرَ سارة زوجة إبراهيم - ﷺ -.\nوحديث عائشة: اخْتَصَمَ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ بْنُ زَمْعَةَ فِي غُلَامٍ … الحديث بطوله. وقد سلف (^١).\nوحديث سعد عن أبيه: قَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ لِصُهَيْبٍ: اتَّقِ اللهَ وَلَا تَدَّعِ إِلَى غَيْرِ أَبِيكَ. فَقَالَ صُهَيْبٌ: مَا يَسُرُّنِي أَنَّ لِي كَذَا وَكَذَا، وَأَنِّي قُلْتُ ذَلِكَ، وَلَكِنِّي سُرِقْتُ وَأَنَا صَبِيٌّ.\n_________\n(^١) في البيوع برقم (٢٠٥٣) باب: تفسير المشبهات.","vol":"14","page":541},{"text":"وحديث حكيم بن حزام: يَا رَسُولَ اللهِ، أَرَأَيْتَ أُمُورًا كُنْتُ أَتَحَنَّثُ -أَوْ أَتَحَنَّتُ بِهَا- فِي الجَاهِلِيَّةِ مِنْ صِلَةٍ وَعَتَاقَةٍ وَصَدَقَةٍ، هَلْ لِي فِيهَا أَجْرٌ؟ قَالَ حَكِيمٌ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَسْلَمْتَ عَلَى مَا أسلفت مِنْ خَيْرٍ\".\nالشرح:\nالتعليق الأول أسنده ابن حبان (^١) والحاكم من حديث سماك بن حرب، عن زيد بن صوحان، فذكره، قال الحاكم: حديث صحيح عال في ذكر إسلام سلمان (^٢).\nوفيه: حتى لقيني ركب من كلب فسألتهم، فلما سمعوا كلامي حملوني حتى أتوا بلادهم فباعوني، فقال - ﵇ -: \"كَاتِبْ يا سَلْمَانَ\" وأسنده البزار أيضًا من حديث محمود بن لبيد، عن ابن عباس،\nفذكره مطوَّلًا (^٣). وعند البخاري حدثنا الحسن، ثنا معتمر، ثنا أبو عثمان، عن سلمان أنه تداوله بضعة عشر من رب إلى رب، وسيأتي طرف منه في الفضائل (^٤).\nوقوله: (وسبي عمار وصهيب وبلال)، يعني: أنه كان في الجاهلية يسبي بعضهم بعضًا ويملكون بذلك، وروينا عن ابن سعد بإسناده عن حمزة بن صهيب، عن أبيه قال: إني رجل من العرب من النمر بن\nقاسط، ولكن سبيت، سبتني الروم غلامًا صغيرًا بعد أن عقلت أهلي\n_________\n(^١) رواه ابن حبان في \"صحيحه\" ١٦/ ٦٤ من طريق عبد الله بن رجاء، عن إسرائيل، عن أبي إسحاق، عن أبي قرة الكندي عن سلمان، ورواه في \"الثقات\" ١/ ٢٤٩ من طريق عاصم بن عمر بن قتادة عن محمود بن لبيد عن ابن عباس عن سلمان.\n(^٢) \"المستدرك\" ٣/ ٥٩٩ - ٦٠٢.\n(^٣) \"البحر الزخار\" ٦/ ٤٦٢ - ٤٦٨ (٢٤٩٩، ٢٥٠٠).\n(^٤) سيأتي برقم (٣٩٤٦) كتاب: مناقب الأنصار، باب: إسلام سلمان الفارسي.","vol":"14","page":542},{"text":"وقومي، وعرفت نسبي (^١).\nومعنى الآية التي ساقها: أنَّ الله فضَّل الملَّاك على مماليكهم، فجعل المملوك لا يقوى على ملك مع مولاه، واعلم أن المالك لا يشرك مملوكه فيما عنده.\nوهما من بني آدم، فكيف تجعلون بعض الرزق الذي رزقكم الله وبعضه لأصنامكم، فتشركون بين الله وبين الأصنام، وأنتم لا ترضون ذلك مع عبيدكم لأنفسكم؟! نبه عليه ابن التين.\nوقال ابن بطَّال: إنما تضمنت التقريع للمشركين والتوبيخ لهم على تسويتهم عبادة الأصنام بعبادة الرب تعالى، فنبههم تعالى على أن مماليكهم غير مساوين لهم في أموالهم، فالله تعالى أولى بإفراد العبادة، وأن لا يشرك معه أحد من عبيده، إذ لا مالك على الحقيقة سواه، ولا يستحق الإلهية غيره (^٢).\nوقال الضحَّاك: هو مثل لله، ولعيسى بن مريم، أي: أنتم لا تفعلون هذا لغيركم، فكيف ترضون لي باتخاذ بشرًا ولدًا؟! (^٣) وقوله: ﴿أَفَبِنِعْمَةِ اللهِ يَجْحَدُونَ﴾ [النحل: ٧١] أي: فبأن أنعم الله عليهم جحدوا النعمة، وجعلوا ما رزقهم لغيره. وقيل: المعنى: فبأن أنعم الله عليهم بالبراهين جحدوا نعمه.\nوغرض البخاري في هذا الباب: إثبات ملك الحربي والمشرك، وجواز تصرفه في ملكه بالبيع والهبة والعتق وجميع ضروب التصرف،\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٢٢٧.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٤٢.\n(^٣) ذكره النحاس في \"معاني القرآن\" ٤/ ٨٧.","vol":"14","page":543},{"text":"إذ أقر الشارع سلمان عند مالكه من الكفار، فلم يَزُل ملكه عنه، وأمره أن يكاتب، وقد كان حرًّا، وأنهم ظلموه وباعوه، ولم ينقض ذلك ملك مالكه، وكذلك كان أمر عمَّار وصهيمب وبلال، باعوهم مالكوهم الكفار من مسلمين، واستحقوا أثمانهم، وصاروا ملكًا لهم، ألا ترى أن إبراهيم قبل هبة الملك الكافر (^١)، وأن عبد بن زمعة قال لرسول الله - ﷺ -: (هذا ابن أمة أبي، ولد على فراشه)، فأثبت لأبيه أمةً وملكًا عليها في الجاهلية، فلم ينكر ذلك.\nوسماعه الخصام في ذلك دليل على تنفيذ عهد المشرك والحكم به أن يحتكم فيه للمسلمين، ولذلك جوز - ﵇ - عتق حكيم بن حزام وصدقته في الجاهلية، ونبه على عتق القرابة بحكم الشارع في قضائه لأحدهما في قصة سعد، بناء على أن من ملك ذارحم محرم فهو حرٌّ.\nفإن قلت: كيف جاز لليهودي ملك سلمان وهو مسلم، ولا يجوز للكافر ملك مسلم؟ قلت: أجاب عنه الطبري بأن حكم هذِه الشريعة: أن من غلب من أهل الحرب على نفس غيره أو ماله، ولم يكن المغلوب على ذلك ممن دخل في الإسلام، فهو لغالبه ملكًا، وكان سلمان حين غلب على نفسه لم يكن مؤمنًا، وإنما كان إيمانه إيمان تصديق بالنبي - ﷺ - إذا بعث مع إقامته على شريعة عيسى، فأقره - ﵇ - مملوكًا لمن كان في يده، إذ كان حكمه - ﵇ -: أن من أسلم من رقيق المشركين في دار الحرب ولم يخرج مراغمًا لسيده فهو لسيده، أو كان سيده من أهل صلح المسلمين فهو مملوك لمالكيه (^٢).\n_________\n(^١) في هامش الأصل: إنما وهبها لسارة.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٤٢ - ٣٤٣.","vol":"14","page":544},{"text":"وفيه من الفقه: إباحة المعاريض لقوله: (\"إنها أُخْتِي\")، وأنها مندوحة عن الكذب.\nوفيه: أن أخوة الإسلام أخوة يجب أن ينتمى بها.\nوفيه: الرخصة في الانقياد للظالم والغاصب، وقبول صلة السلطان الظالم، وقبول هدية المشرك، وقد ترجم عليه هناك بذلك، وإجابة الدعاء بإخلاص النية، وكفاية الرب ﷻ لمن أخلصها بما يكون نوعًا من الآيات، وزيادة في الإيمان، ومعونة على التصديق والتسليم والتوكل.\nوقوله: (\"فَغُطَّ\") أي: صوت في نومه، يقال منه: غط غطيطًا، ذكره ابن بطال عن \"الأفعال\" (^١). وقال ابن التين: غط، أي: خنق، وصرع: أصابه مس الشيطان. قال: وضبط في بعض الأمهات بفتح الغين، وصوابه: ضمها، وكذلك هو في بعض الكتب.\nوقوله: (\"رَكَضَ بِرِجْلِهِ\") أي: ضرب بها.\nومعنى: \"كَبَتَ الكَافِرَ\" صرعه لوجهه، وكبت الله العدو -أيضًا- ردَّه خائبًا، وقيل: أذله وأخزاه، وقيل: أصله كبد أي: بلغ الهم كبده، فأبدل من الدال تاءً، وقيل: معناه: ضربه وأذله، والمعاني متقاربة.\nيقال: إن الله كشف لإبراهيم حتى رأى ذلك معاينة، وأنه لم ينل منها شيئًا لما كان عليه من المغيرة.\nوفيه: ابتلاء الصالحين: لرفع درجاتهم.\nومعنى: (\"أَخْدَمَ\") أعطى خادمًا.\n_________\n(^١) \"الأفعال\" لابن القوطية ص ١٩٦، \"شرح ابن بطال\" ٦/ ٣٤٣.","vol":"14","page":545},{"text":"تنبيهات:\nأحدها: أسلم بلال وسيده كافر وهو بدار الحرب، فثبت ولاؤه عند مالك وابن القاسم للصديق، وقال أشهب: هو حرٌّ بنفس إسلامه، فلا ولاء لأبي بكر فيه. وعمار هو: ابن ياسر أبو اليقظان مولى بني مخزوم، قتل بصفين وهو ابن ثلاث وتسعين، وصهيب: هو ابن سنان أبو يحيى مولى ابن جدعان القرشي.\nثانيها: (آجَرَ) بهمزة ممدودة، وقلبت هاءً فصارت: هاجر، وأصل المادة: الترك، وكانت من حفن من كورة أنصنا. و(القرية) جمعها قرى، سميت بذلك لاجتماع الناس فيها، من قريت الماء في الحوض أي:\nجمعته.\nقال الداودي: يقع على المدن الصغار والكبار.\nوقوله: \"من هذِه؟ قال: أختي\" يريد في الإسلام، وهي من المعاريض، وفر من زوجتي بذلك؛ لأن الزوج قد يدفع بالقتل بخلاف الأخ.\nوقال الداودي: فعله خوفًا من تغلبه عليها. وسيأتي زيادة على ذلك.\nوفيه: أنَّ من قال لزوجته: أختي، ولم ينو شيئًا لا يكون طلاقًا، وكذا لو قال: مثل أختي لا يكون ظهارًا، وفيه: هدية المشرك للمسلم.\nوفيه: مستند لمن يقول: إن طلاق المكره لا يقع، وليس ببين.\nوقولها: (\"وَأَحْصَنْتُ\") أي: عففت، وقال الداودي: أعففت، ولا يعرف هذا الفعل رباعيًّا، وإنما هو ثلاثي.\nقولها: (\"إِنْ يَمُتْ يُقَالُ: هِيَ قتَلَتْهُ\") فيه خوف سارة أن ينسب إليها قتله.","vol":"14","page":546},{"text":"وفيه: أخذ الحذر مع الإيمان بالقدر.\nوقوله: (\"مَا أَرْسَلْتُمْ إِلَيَّ إِلَّا شَيْطَانًا\") أي: لأجل الحيلولة التي وقعت بينهما حال دونها إخوانها من الشياطين، وجاء في بعض الروايات لما قبضت يده عنها قال لها: \"ادعي لي\" (^١) فقال ذلك لئلَّا تحدث بما ظهر من كرامتها، فيعظم في نفوس الناس وتتبع، فلبس على السامع فذكر الشيطان.\nوقول ابن عوف لصهيب: (اتق الله ولا تدّع إلى غير أبيك)، أراد عبد الرحمن أن يدعوه لأبيه إن عرفه، ولم ينسب إلى الروم: لقوله: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ [الأحزاب: ٥] فذكر صهيب أنه لا يعرف أباه، وانتسب إلى مواليه.\nوحديث حكيم سلف في الزكاة (^٢).\nوقوله هنا: (كُنْتُ أَتَحَنَّتُ -أَوْ أَتَحَنَّثُ- بِهَا فِي الجَاهِلِيَّةِ) كذا في الأولى بالمثناة. قال عياض: وهو غلط من جهة المعنى، وأما الرواية فصحيحة، والوهم فيه من شيوخ البخاري بدليل (أو أتحنث) بعده على الشك، والذي رواه الكافة بالمثلثة، وكذا قال ابن التين: ضبط في الأول بالمثناة، وصوابه بالمثلثة كما في الثاني، أي: أتعبد، ولم يذكره أحد من أهل اللغة بالمثناة كما في حديث الوحي: كان يأتي حراء فيتحنث فيه. أي: يتعبد (^٣)، وقال أبو العباس: أي: يفعل فعلًا يخرج به من الحنث، كتأثم وتحرج، زاد القزاز: وتحوب أي: ألقى\n_________\n(^١) ستأتي برقم (٣٣٥٨) كتاب: أحاديث الأنبياء، باب: قول الله -﷿-: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء: ١٢٥].\n(^٢) برقم (١٤٣٦) باب: من تصدق في الشرك ثم أسلم.\n(^٣) سلف برقم (٣) كتاب: بدء الوحي.","vol":"14","page":547},{"text":"الحوب، وهو: الإثم والذنب، ويحتمل على تقدير الصحة أن يكون أصلها من الحانوت أو الحانة.\nقال ابن الأثير: كانت العرب تسمي بيوت الخمارين: الحوانيت، والحانة مثله (^١)، فعلى هذا التقدير: أتحنث: أتجنب مواضع الخمارين والحانة.\nوفيه: أنهم كانوا في الجاهلية على بقية من دين إبراهيم، وأنهم كانوا يصنعون شيئًا يريدون به وجه الله.\nوأن ما أصابوا به من ذلك ثم أسلموا كتب لهم؛ لأنه لا يضيع عمل عامل كمن أحبط من ارتد بعد الإسلام.\nرابعها: ذكر ابن قتيبة في \"معارفه\"، أن القرية: الأردن، والملك: (صاروق) (^٢)، وكانت هاجر لملك من ملوك القبط (^٣). وعند الطبري: كانت امرأة ملك من ملوك مصر، فلما قتله أهل عين شمس احتملوها معهم، وزعم أن الملك الذي أراد سارة اسمه سنان بن علوان أخو الضحاك (^٤).\nوذكر السهيلي في \"روضه\" أن سارة هي: بنت توبيل بن ناحور. وقيل: بنت هاران بن ناحور، وقيل: بنت هاران بن تارخ، وهي: بنت أخيه على هذا، وأخت لوط، قاله القتبي في \"المعارف\" (^٥)،\n_________\n(^١) \"النهاية في غريب الحديث والأثر\" ١/ ٤٤٨ مادة: (حنت).\n(^٢) ورد في هامش الأصل: رأيت في نسختين من \"الروض\" للسهيلي عن ابن قتيبة: (صادوف).\n(^٣) \"المعارف\" ص ٣٢ بتصرف.\n(^٤) \"تاريخ الطبري\" ١/ ١٤٨، ١٧٥ بتصرف.\n(^٥) \"المعارف\" ص: ٣١.","vol":"14","page":548},{"text":"والنقاش في \"تفسيره\"، قال: وذلك أن نكاح بنت الأخ كان حلالًا؛ إذ ذاك ثم إن النقاش ناقض ذلك، وقال الذي تفسير قوله تعالى: ﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا﴾ [الشورى: ١٣] أنه يدل على تحريم بنت الأخ على لسان نوح.\nقال السهيلي: وهذا هو الحق، وإنما توهموا أنها بنت أخيه؛ لأنَّ هاران أخوه، وهو هاران الأصغر وكانت بنت هاران الأكبر وهو عمه (^١).\nوذكر أبو محمد عبد الملك بن هشام في كتابه \"التيجان\": أنَّ إبراهيم - ﵇ - خرج من مدين إلى مصر، وكان معه من المؤمنين ثلاثمائة وعشرون رجلًا ومصر ملكها عمرو بن امرئ القيس بن بابليون بن سبأ، وكان خال إبراهيم لشدة إعجابه به فوشى به حنَّاط كان إبراهيم يمتار منه، فأمر بإدخال إبراهيم وسارة عليه، ثم نحى إبراهيم وقام إلى سارة، فلما صار إبراهيم خارج القصر جعله الله له كالقارورة الصافية، فرأى الملك وسارة وسمع كلامهما، فهمَّ عمرو بسارة ومد يده إليها فيبست، فمد الأخرى فكذلك، فلما رأى ذلك كف عنها. قال: يا سارة هكذا نصيب الرجال معك؟ قالت: أنا ممنوعة من الخلق إلا من بعلي إبراهيم فأمر بدخوله، فقال: لا تحدث يا إبراهيم نفسك بشيءٍ، فقال: أيها الملك إنَّ الله -﷿- قال جعل قصرك لي كالقارورة فما خفي عليَّ شيءٌ مما فعلتَ فقال الملك: لكما شأن عظيم يا إبراهيم. قال ابن هشام: وكان الحناظ أخبر الملك بأنه رآها تطحن، فقال الملك: يا إبراهيم ما ينبغي لهذِه أن تخدم نفسها فأمر له بهاجر.\nخامسها: وقد أسلفت الإشارة إليه.\n_________\n(^١) \"الروض الأنف\" ١/ ١٦.","vol":"14","page":549},{"text":"قال ابن الجوزي: على هذا الحديث إشكال ما زال يختلج في صدري، وهو أن يقال ما معنى توريته - ﵇ - على الزوجة بالأخت، ومعلوم أن ذكرها بالزوجية أسلم لها؛ لأنه إذا قال: هذِه أختي، قال زوجنيها، وإذا قال: هذِه امرأتي سكت هذا إن كان الملك يعمل بالشرع، فأما إذا كان كما وصف من جوره فما يبالي أكانت زوجة أو أختًا إلى أن وقع لي أنَّ القوم كانوا على دين المجوس، وفي دينهم أنَّ الأخت إذا كانت زوجة كان أخوها الذي هو زوجها أحقَّ بها من غيره، فكأن إبراهيم أراد أن يستعصم من الجبار بذكر الشرع الذي يستعمله، فإذا هو جبار لا يراعي جانب دينه.\nقال: واعترض على هذا بأن الذي جاء بمذهب المجوس زرادشت، وهو متأخر عن هذا الزمن.\nوالجواب: أن لمذهب القوم أصلًا قديمًا ادعاه زرادشت، وزاد عليه خرافات أخر، وقد كان نكاح الأخوات جائزًا من زمن آدم، ويقال: إن حرمته كانت على لسان موسى، قال: ويدل على أن دين المجوس له أصل ما رواه أبو داود أنه - ﵇ - أخذ الجزية من مجوس هجر (^١) (^٢)، ومعلوم أن الجزية لا تؤخذ إلا ممن له كتاب أو شبهة كتاب، ثم سألت عن هذا بعض علماء أهل الكتاب فقال: كان من مذهب القوم: أن من له زوجة لا يجوز أن تتزوج إلى أن يهلك زوجها، فلما\n_________\n(^١) أبو داود (٣٠٤٣) عن عبد الرحمن بن عوف.\nوهو في البخاري برقم (٣١٥٦، ٣١٥٧) كتاب: الجزية والموادعة، باب: الجزية والموادعة مع أهل الذمة والحرب.\n(^٢) ورد في هامش الأصل: أو في \"صحيح البخاري\". اهـ.\nقلت: انظر الهامش السابق.","vol":"14","page":550},{"text":"علم إبراهيم هذا قال: هي أختي كأنه قال: إن كان الملك عادلًا فخطبها مني أمكنني دفعه، وإن كان ظالمًا تخلصت من القتل، وقيل: إنَّ النفوس تأبى أن يتزوج الإنسان بامرأة وزوجها موجود، فعدل عن قوله: زوجتي؛ لأنه يؤدي إلى قتله، أو طرده عنها، أو تكلفه لفراقها.\nوقيل: إن ذلك الجبار كان من سيرته أنه لا يغلب الأخ على أخته ولا يظلمه فيها، وكان يغلب الزوج على زوجته، وعلى هذا يدل مساق الحديث حكاه القرطبي، قال: وإلا فما الفرق بينهما في حقِّ جبار ظالم؟ (^١) وهذا من باب: المعاريض الجائزة، كما سلف والحيل من التخلص من الظلمة، بل نقول: إنه إذا لم يتخلص رجل من الظلمة إلا بالكذب الصراح جاز له أن يكذب، وقد يجب في بعض الصور بالاتفاق؛ لكونه ينجي نبيًّا أو وليًّا ممن يريد قتله، أو نجاة المسلمين من عدوهم.\nسادسها: قوله: (قال الأعرج: قال أبو سلمة: قال أبو هريرة: فقالت:) إلى آخره، هو موقوف ظاهر، أو كذا ذكره أصحاب الأطراف، وكأن أبا الزناد روى القطعة الأولى مسندة، وهذِه موقوفة.\n_________\n(^١) \"المفهم\" ٦/ ١٨٥.","vol":"14","page":551},{"text":"<span data-type='title' id=toc-1617>١٠١ - باب جُلُودِ المَيْتَةِ قَبْلَ أَنْ تُدْبَغَ</span>\n٢٢٢١ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحِ قَالَ: حَدَّثَنِي ابن شِهَابٍ، أَنَّ عُبَيدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ ﵄ أَخْبَرَهُ، أَنَّ رَسُولَ اللهِ - ﷺ - مَرَّ بِشَاةِ مَيِّتَةِ فَقَالَ: \"هَلَا استَمْتَعْتُمْ بِإِهَابِهَا؟ \". قَالُوا: إِنَّهَا مَيِّتَة. قَالَ: \"إِنَّمَا حَرُمَ أكلُهَا\". [انظر: ١٤٩٢ - مسلم: ٣٦٣ - فتح: ٤/ ٤١٣]\nذكر حديث ابن عباس: أَنَّ رَسُولَ اللهِ - ﷺ - مَرَّ بِشَاةٍ مَيِّتَةٍ فَقَالَ: \"هَلَا اسْتَمْتَعْتُمْ بِإِهَابِهَا؟ \". فقَالُوا: إِنَّهَا مَيِّتَةٌ. قَالَ: \"إِنَّمَا حَرُمَ أَكْلُهَا\".\nهذا الحديث سلف في الزكاة في باب: الصدقة على موالي أزواج النبي - ﷺ - (^١)، وأوضحنا الكلام عليه، ويأتي في الذبائح أيضًا (^٢).\nوجمهور العلماء على جواز بيعها والانتفاع بها بعد الدباغ.\nوأسلفنا هناك أن الخلاف في أنَّ الإهاب هل هو الجلد مطلقًا أو قبل الدباغ (^٣)، وهذا الاستمتاع محمول عند أكثر العلماء على ما بعد دباغه، إلا الزهري.\nوفيه: دلالة قوية على تحريم أكله، وادعى ابن التين أنه لم يختلف فيه، وهو غريب، فالخلاف عندنا مشهور، بل الراجح عندنا إباحته.\n_________\n(^١) برقم (١٤٩٢).\n(^٢) برقم (٥٥٣١) باب: جلود الميتة.\n(^٣) \"المجمل\" ص (١٠٥) مادة: (أهب).","vol":"14","page":552},{"text":"فائدة:\nجوَّز ابن وهب بيع زيت الفأرة إذا بُيِّنَ، وخالفه جميع أصحاب مالك، وجوَّزه أبو موسى الأشعري من غير مسلم (^١)، وبقول ابن وهب قال أبو حنيفة، وانفرد أحمد فقال: في الجلد لا يستمتع به، وإن دبغ، والحديث حجة عليه (^٢).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٢٧ (٢٤٣٨٥).\n(^٢) ورد بهامش الأصل: احتج بحديث عبد الله بن عكيم وفيه ما فيه.","vol":"14","page":553},{"text":"<span data-type='title' id=toc-1618>١٠٢ - باب قَتْلِ الخِنْزِيرِ</span>\nوَقَالَ جَابِرٌ: حَرَّمَ النَّبِيُّ رسول الله بَيْعَ الخِنْزِيرِ.\n\n٢٢٢٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ المُسَيَّبِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"وَالَّذِي نَفْسِي بِيَدِهِ لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الخِنْزِيرَ، وَيَضَعَ الجِزْيَةَ، وَيَفِيضَ المَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ\". [٢٤٧٦، ٣٤٤٨، ٣٤٤٩ - مسلم: ١٥٥ - فتح: ٤/ ٤١٤]\nثم ساق حديث أبي هريرة قَالَ: قال النبيّ - ﷺ -: \"وَالَّذِي نَفْسِي بِيَدِهِ لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابن مَرْيَمَ حَكَمًا مُقْسِطا فَيَكْسِرَ الصَّلِيبَ، وَيقْتُلَ الخِنْزِيرَ، وَيَضَعَ الجِزْيَةَ، وَيَفِيضَ المَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ\".\nهذا الحديث أخرجه مسلم أيضًا (^١)، وتعليق جابر سيأتي بعد مسندًا بلفظ: سمعت النبيَّ - ﷺ - عام الفتح بمكة يقول: \"إنَّ الله ورسوله حرَّم بيع الخمر والميتة والخنزير والأصنام\" (^٢).\nومعنى: \"لَيُوشِكَنَّ\": ليسرعن، يقال: أوشك فلان خروجًا من العجلة، وقال الداودي: ليكونن، قال: ويوشك يأتي بمعنى: يكون، وبمعنى: يقرب أن ينزل، أي: من السماء فإدنَّ الله رفعه إليها وهو: حي، \"مُقْسِطًا\" أي: عدلًا.\nوقوله: (\"فَيَكْسِرَ الصَّلِيبَ\") أي: بعد قتل أهله.\n\"وَيَقْتُلَ الخِنْزِيرَ\" أي: يفنيه فلا يؤكل، وقيل: يحتمل أنه ليضعف\n_________\n(^١) مسلم (١٥٥) كتاب: الإيمان، باب: نزول عيسى بن مريم حاكمًا بشريعة نبينا محمد - ﷺ -.\n(^٢) برقم (٢٢٣٦) في البيوع)، باب: بيع الميتة والأصنام.","vol":"14","page":554},{"text":"أهل الكفر عندما يريد قتالهم، ويحتمل أن يقتله بعدما يغلبهم، وإنما كان ذلك؛ لأنه نازل بتقرير هذِه الشريعة.\nومعنى \"يَضَعَ الجزْيَةَ\" يحمل الناس كلهم على الإسلام، ولا حاجة لأحدٍ إذ ذاك إلى الجزية؛ لأنها إنما تؤخذ لتصرف في المصالح، ولا عدو إذ ذاك للدين والمال فاض فلا حاجة إليها.\nوقوله: (\"وَيَفِيضَ المَالُ\") أي: يكثر ويتسع، وهو بالنصب عطفًا على ما قبله كما ضبطه الدمياطي. قال ابن التين: إعرابه بالضمِّ؛ لأنه مستأنفٌ غير معطوف؛ لأنه ليس من فعل عيسى، قال: ويصح أن\nيعطف على ما عملت فيه أن فينصب، وظاهره قتل الخنزير مطلقًا، وإن لم تعد حكمته ما أسلفناه.\nوقال ابن التين في موضع آخر: فيه: إبطال لقول من شذ من الشافعية إذ جوز تركه إذا لم يكن فيه ضراوة، ومذهب الجمهور: أنه إذا وجد الخنزير في دار الكفر وغيرها وتمكنا من قتله قتلناه. وقد قام الإجماع على أن بيعه وشراءه حرام، وعلى قتل كل ما يُسْتَضَرُ به ويؤذي مما لم يبلغ أذى الخنزير، كالفواسق التي أمر الشارع بقتلها في الحل والحرم للحلال والمحرم، فالخنزير أولى بذلك لشدة أذاه، ألا ترى أن عيسى - ﷺ - يقتله عند نزوله، فقتله واجب كذا قال ابن بطال.\nثم قال: وفيه: دليلٌ على أن الخنزير حرام في شريعة عيسى، وقتله له تكذيب للنصارى أنه حلال في شريعتهم.\nواختلف العلماء في الانتفاع بشعره فكرهه ابن سيرين والحكم، وهو قول الشافعي وأحمد وإسحاق. وقال الطحاوي عن أصحابه: لا ينتفع من الخنزير بشيء، ولا يجوز بيع شيءٍ منه، ويجوز للخرازين","vol":"14","page":555},{"text":"أن (يبيعوا) (^١) شعرة وشعرتين للخرازة، ورخّص فيه الحسن وطائفة. ذكر عن مالك: أنه لا بأس بالخرازة بشعره، فعليه أنه لا بأس ببيعه وشرائه.\nوقال الأوزاعي: يجوز للخراز أن يشتريه، ولا يجوز له بيعه. قال المهلب: وظاهر الحديث: أن الناس كلهم يدخلون في الإسلام، ولا يبقى من يخالفه (^٢)، وهو كما قال. وقد استدل به البيهقي في \"سننه\" أن الخنزير أسوأ حالًا من الكلب؛ لأنه لم ينزل بقتله بخلافه (^٣).\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\": ينتفعوا. ولعله الأنسب.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٤٤ - ٣٤٥.\n(^٣) \"السنن الكبرى\" ١/ ٢٤٤.","vol":"14","page":556},{"text":"<span data-type='title' id=toc-1619>١٠٣ - باب لَا يُذَابُ شَحْمُ المَيْتَةِ وَلَا يُبَاعُ وَدَكُهُ</span>\nرَوَاهُ جَابِرٌ، عَنِ النَّبِيِّ - ﷺ -.\n\n٢٢٢٣ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: أَخْبَرَنِي طَاوُسٌ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: بَلَغَ عُمَرَ أَنَّ فُلَانًا بَاعَ خَمْرًا، فَقَالَ: قَاتَلَ اللهُ فُلَانًا، أَلَمْ يَعْلَمْ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَاتَلَ اللهُ اليَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا؟ \". [٣٤٦٠ - مسلم: ١٥٨٢ - فتح: ٤/ ٤١٤]\n\n٢٢٢٤ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، سَمِعْتُ سَعِيدَ بْنَ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَاتَلَ اللهُ يَهُودًا، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا\". [قَالَ أَبُو عَبْد اللهِ: ﴿قَاتَلَهُمُ الله﴾ [التوبة: ٣٠]: لَعَنَهُم ﴿قُتِلَ﴾ [الذاريات: ١٠]: لُعِنَ ﴿اَلخَرَّاصُونَ﴾: الكَذابُونَ]. [مسلم: ١٥٨٣ - فتح: ٤/ ٤١٤]\nثم أسند حديث ابن عباس بَلَغَ عُمَرَ أَنَّ فُلَانًا بَاعَ خَمْرًا، فَقَالَ: قَاتَلَ اللهُ فُلَانًا، أَلَمْ يَعْلَمْ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَاتَلَ اللهُ اليَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا؟ \".\nوحديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَاتَلَ اللهُ اليهود، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا\".\nالشرح:\nتعليق جابر أخرجاه، وهو المذكور قبله، ولفظه: \"قاتل الله اليهود إن الله لما حرم عليهم شحومها أجملوه ثم باعوه فأكلوا ثمنه\" (^١).\n_________\n(^١) البخاري برقم (٢٢٣٦) البيوع، باب: بيع الميتة والأصنام، ومسلم (١٥٨١) كتاب: المساقاة، باب: تحريم بيع الخمر والميتة والخنزير والأصنام.","vol":"14","page":557},{"text":"وذكره ابن أبي حاتم في \"علله\" من حديث عبد الله بن عمرو، وتوقف فيه (^١).\nوحديث ابن عباس أخرجه مسلم أيضًا، وسمى المبهم فقال: بلغ عمر أن سمرة باع خمرًا فقال: قاتل الله سمرة، ألم يعلم أن رسول الله - ﷺ - قال: \"لعن الله اليهود حرمت عليهم الشحوم فجملوها فباعوها\" (^٢).\nوقال المحب في \"أحكامه\" أنه جابر بن سمرة، وحديث أبي هريرة أخرجه مسلم أيضًا (^٣). وقال البخاري في أخبار بني إسرائيل، رواه أبو هريرة عن النبي - ﷺ -، وأراد هذا (^٤).\nوأخرج أبو داود حديث ابن عباس. وفيه: \"إن الله إذا حرَّم أكل شيءٍ حرم عليهم ثمنه\" (^٥). وأجاب الخطابي عن فعل سمرة بن جندب نقلًا أنه لم يبعها بعينها، وإنما خللها متأولًا ثم باعها (^٦). وإلا فلا يخفي عليه ذلك، وكان واليًا على البصرة، أو يحمل على أنه باع العصير ممن يتخذه خمرًا لكنه حرام، وجواب ثالث: وهو أنه كان يأخذها من أهل الكتاب عن قيمة الجزية فيبيعها منهم ظنًّا منه جوازه. قاله ابن الجوزي نقلًا عن ابن ناصر، وكان ينبغي له أن يوليهم بيعها، وذكر الإسماعيلي والحافظ أبو بكر في \"مدخله\": أنه يجوز أن يكون لم\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٣٨٢ (١١٤٠).\n(^٢) مسلم (١٥٨٢).\n(^٣) مسلم (١٥٨٣).\n(^٤) سيأتي برقم (٣٤٦٠) كتاب: أحاديث الأنبياء.\n(^٥) أبو داود (٣٤٨٨).\n(^٦) \"أعلام الحديث\" ٢/ ١١٠١.","vol":"14","page":558},{"text":"يعلم تحريم بيعها، ولو لم يكن كذلك لما أقره عمر على عمله، ولعزله ولا رضي هذا.\nوقام الإجماع على تحريم بيع الميتة لتحريم الله تعالى بقوله: ﴿حُرمَت عَلَيكُمُ اَلمَيْتَةُ﴾ [المائدة: ٣] الآية.\nفإن قلت: ما وجه قوله: (\"فَبَاعُوهَا، فَأكَلُوا أَثْمَانَهَا\") مع أشياء كثيرة حرم أكلها دون بيعها، كالحمر الأهلية، وسباع الطير كالبزاة والعقبان وأشباهها؟\nقلت: وجهه: أن الشحوم لما كانت محرمة عليهم كان من حقهم اجتناب بيعها كالخمر وشبهه.\nواختلف العلماء في جواز بيع العذرة والسرقين، فكره مالك والكوفيون بيع العذرة، وقالوا: لا خير في الانتفاع بها، وأجاز الكوفيون بيع السرقين، وزبل الدواب عند مالك نجس فينبغي أن يكون كالعذرة، وأما بعر الإبل وخثاء البقر فلا بأس ببيعه عند مالك.\nوقال الشافعي: لا يجوز بيع العذرة ولا الروث ولا شيء من الأنجاس، وشرط المبيع أن يكون طاهرًا، وانتفاع الناس بالسرقين، وإن كان نجسًا في الزراعة لا بأس به، وكذا خلطهم إياه بالطين، والبناء للفخار ولوقود النيران، ولا يدل على الملكية ولا الضمان عند الاستهلاك، خلافًا لمن خالف.\nوفي سماع ابن القاسم: أنه سئل عن قوم لهم خربة يرمي الناس فيها الزبل، فأرادوا ضربه طوبًا وبيعه؛ ليعمروا به تلك الأرض، قال: ذلك لهم، وهذا على قاعدتهم.\nومعنى: \"جَمَلُوهَ\" أذابوه، جملتُ الشيء، أجمله جملًا، وأجملته واجتملته: أذبته، والجميل: الودك.","vol":"14","page":559},{"text":"قال الداودي: ومنه سمي الجمال؛ لأنه يكون عن الشحم، وليس ببين لأنه قد يكون مع الهزال، واستدل به أصحاب مالك على سد الذرائع؛ لأن اليهود توجه عليهم اللوم بتحريم أكل الثمن من جهة تحريم أكل الأصل، وأكل الثمن ليس هو أكل الأصل بعينه، لكنه لما كان سببًا إلى أكل الأصل بطريق المعنى استحقوا اللوم، ولهذا قال الخطابي: في هذا الحديث إبطال الحيل والوسائل التي يتوسل بها إلى المحظورات؛ ليعلم أن الشيء إذا حرم عينه حرم ثمنه (^١)، وهو حجة على ابن وهب وأبي حنيفة فيما مضى من إجازتهما بيع الزيت النجس.\nواعترض بعض الملاحدة على كون الشيء حرامًا ويحل بيعه بما إذا ورث أمة وطئها أبوه، فإنه يحرم على الابن وطؤها، ويحل بيعها إجماعًا وأكل ثمنها، وهذا تمويه؛ لأن الابن لا يحرم عليه منها غير الاستمتاع، وهي مباحة للغير بخلاف الشحم، فإن ما عدا الأكل تابع له بخلافها، وفي عموم تحريم الميتة بيع جثة الكافر.\nوقد روى ابن هشام (^٢) وغيره: أن نوفل بن عبد الله المخزومي قتله المسلمون يوم الخندق فبذل الكفار في جسده لرسول الله - ﷺ - عشرة آلاف درهم، فلم يأخذها ودفعها إليهم وقال: \"لا حاجة لنا بجسده ولا بثمنه\" (^٣).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١١٠١.\n(^٢) في هامش (الأصل): له أصل في الترمذي من حديث ابن عباس و\"الدلائل\" وهو في \"المسند\" بغير سياق الترمذي من حديث ابن عباس أيضًا.\n(^٣) \"سيرة ابن هشام\" ٣/ ٢٧٣ - ٢٧٤.","vol":"14","page":560},{"text":"وقوله: (قاتل الله فلانًا) كلمة ليست على الحقيقة، وهي: كلمة تجري على ألسنتهم من غير قصد حقيقتها، وقالها زجرًا له، وعلم عمر أنه يكفيه ذلك فلم يأمره.\nوفيه: إقالة ذوي الهيئات عثراتهم إلا في الحدود.\nوقوله: (\"قَاتَلَ اللهُ اليَهُودَ\") فسره أبو عبد الله في رواية أبي ذر باللعنة (^١)، وهو قول ابن عباس (^٢)، وقال الهروي: معناه: قتلهم الله (^٣)، وحكي عن بعضهم: عاداهم.\nقال الداودي: صار عدو الله فوجب قتله وسبيل فَاَعلَ أن يكون من اثنين، ولا يكون من واحد مثل: سافرت و(طارقت) (^٤).\n_________\n(^١) انظر هامش \"اليونينية\" ٣/ ٨٢.\n(^٢) \"تفسير الطبري\" ٦/ ٣٥٣ (١٦٦٤٣).\n(^٣) انظر: \"اليونينية\" ٣/ ٨٢ وهو أيضًا في رواية المستملي.\n(^٤) في هامش (الأصل): طارق بين نعليه إذا وضع إحداهما على الأخرى.","vol":"14","page":561},{"text":"<span data-type='title' id=toc-1620>١٠٤ - باب بَيْعِ التَّصَاوِيرِ التِي لَيْسَ فِيهَا رُوحٌ وَمَا يُكْرَهُ مِنْ ذَلِكَ</span>\n٢٢٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، أَخْبَرَنَا عَوْفٌ، عَنْ سَعِيدِ بْنِ أَبِي الحَسَنِ قَالَ: كُنْتُ عِنْدَ ابْنِ عَبَّاسٍ ﵄ إِذْ أَتَاهُ رَجُلٌ فَقَالَ: يَا أَبَا عَبَّاسٍ، إِنِّي إِنْسَانٌ، إِنَّمَا مَعِيشَتِي مِنْ صَنْعَةِ يَدِي، وَإِنِّي أَصْنَعُ هَذِهِ التَّصَاوِيرَ. فَقَالَ ابْنُ عَبَّاسٍ: لَا أُحَدِّثُكَ إِلَّا مَا سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ، سَمِعْتُهُ يَقُولُ: \"مَنْ صَوَّرَ صُورَةً فَإِنَّ اللهَ مُعَذِّبُهُ، حَتَّى يَنْفُخَ فِيهَا الرُّوحَ، وَلَيْسَ بِنَافِخٍ فِيهَا أَبَدًا\". فَرَبَا الرَّجُلُ رَبْوَةً شَدِيدَةً وَاصْفَرَّ وَجْهُهُ. فَقَالَ: وَيْحَكَ إِنْ أَبَيْتَ إِلَّا أَنْ تَصْنَعَ، فَعَلَيْكَ بِهَذَا الشَّجَرِ، كُلِّ شَيْءٍ لَيْسَ فِيهِ رُوحٌ. قَالَ أَبُو عَبْدِ اللهِ: سَمِعَ سَعِيدُ بْنُ أَبِي عَرُوبَةَ مِنَ النَّضْرِ بْنِ أَنَسٍ هَذَا الوَاحِدَ. [٥٩٦٣، ٧٠٤٢ - مسلم: ٢١١٠ - فتح: ٤/ ٤١٦]\nذكر فيه حديث عَوْفٍ، عَنْ سَعِيدِ بْنِ أَبِي الحَسَنِ قَالَ: كُنْتُ عِنْدَ ابْنِ عَبَّاسٍ إِذْ أَتَاهُ رَجُلٌ فَقَالَ: يَا أَبَا عَبَّاسٍ، إِنِّي إِنْسَانٌ، إِنَّمَا مَعِيشَتِي مِنْ صَنْعَةِ يَدِي، وَإِنِّي أَصْنَعُ هَذِهِ التَّصَاوِيرَ. فَقَالَ ابْنُ عَبَّاسٍ: لَا أُحَدِّثُكَ إِلَّا مَا سَمِعْتُ رَسُولَ اللهِ - ﷺ -، سَمِعْتُهُ يَقُولُ: \"مَنْ صَوَّرَ صُورَةً فَإِنَّ اللهَ مُعَذِّبُهُ، حَتَّى يَنْفُخَ فِيهَا الرُّوحَ، وَلَيْسَ بِنَافِخٍ فِيهَا أَبَدًا\". فَرَبَا الرَّجُلُ رَبْوَةً شَدِيدَةً وَاصْفَرَّ وَجْهُهُ. فَقَالَ: وَيْحَكَ إِنْ أَبَيْتَ إِلَّا أَنْ تَصْنَعَ، فَعَلَيْكَ بِهَذَا الشَّجَرِ، كُلِّ شَيْءٍ لَيْسَ فِيهِ رُوحٌ. قَالَ أَبُو عَبْدِ اللهِ: سَمِعَ سَعِيدُ بْنُ أَبِي عَرُوبَةَ مِنَ النَّضْرِ بْنِ أَنَسٍ هَذَا الوَاحِدَ.\nالشرح:\nهذِه الطريقة أعني: طريقة سعيد، أخرجها البخاري في كتاب اللباس عن عياش، عن عبد الأعلى، عن سعيد: سمعت النضر","vol":"14","page":562},{"text":"يحدث قتادة قال: كنت عند ابن عباس فذكره (^١) وروي عن هشام فيه، فأدخل بين سعيد والنضر قتادة.\nقال الجياني: ليس بشيءٍ؛ لتصريح البخاري وغيره بسماع سعيد من النضر هذا الحديث وحده وعند مسلم أيضًا عن أبي غسان وأبي موسى، عن معاذ بن هشام، عن أبيه، عن قتادة، عن النضر مثله (^٢).\nوسعيد بن أبي الحسن هو أخو الحسن بن أبي الحسن يسار البصري مات قبل الحسن، قال ابن سعد: مات سنة مائة (^٣)، ومات الحسن: بعده بعشرٍ. وقال ابن قانع: بتسع، وليس لسعيد هذا في الصحيحين غيره، ولا للنضر عن ابن عباس فيهما غيره.\nوقد سلف في باب: آكل الربا حديث أبي جحيفة في لعن المصورين (^٤)، وفي مسلم: \"كلُّ مصور في النار، يجعل له بكل صورة صورها نفسًا فتعذبه في جهنم\" (^٥).\nإذا تقرر ذلك: فإنما كُره هذا؛ لأجل أن الصور التي فيها الأرواح كانت معبودة في الجاهلية، فكرهت كل صورة وإن كانت لا روح لها ولا جسم؛ قطعًا للذريعة، حتى إذا تقررت الشريعة وزالت الجاهلية\nأرخص فيما كان رقمًا أو ما وضع موضع المهنة، وإذا نصب نصب العبادة كُره، قاله المهلب (^٦).\n_________\n(^١) سيأتي برقم (٥٩٦٣) باب: من صور صورة كلف يوم القيامة أن ينفخ فيها الروح.\n(^٢) مسلم (٢١١٠) كتاب: اللباس والزينة، باب: تحريم تصوير صورة الحيوان.\n(^٣) في هامش الأصل: في \"الكاشف\" جزم بأنه توفي سنة مائة وفي \"الوفيات\" جزم بأنه توفي سنة تسع.\n(^٤) برقم (٢٠٨٦) كتاب: البيوع، باب: موكل الربا، وليس في آكل الربا.\n(^٥) مسلم (٢١١٠) كتاب: اللباس والزينة، باب: تحريم تصوير صورة الحيوان.\n(^٦) \"شرح ابن بطال\" ٦/ ٣٤٧.","vol":"14","page":563},{"text":"وقال النووي: كل ذلك حرام، وما لا روح فيه فليس بحرام، وإليه ذهب الثوري وأبو حنيفة ومالك وجمهور العلماء من الصحابة والتابعين.\nوقال بعض السلف: إنما ينهى عما كان له ظل، ولا بأس بالصور التي لا ظلَّ لها، وهو مذهب باطل. وقال الزهري: النهي عن الصورة عامٌّ. وقال آخرون: يجوز منها ما كان رقمًا في ثوب، وهو مذهب\nالقاسم بن محمد. (^١)\nقلت: وكأن البخاري فهم من قوله في الحديث: (إنما معيشتي من صنعة يدي)، وأجابه ابن عباس بإباحة صور الشجر وشبهه جواز البيع، فترجم عليه.\nواغتفر بعض العلماء تصوير اللعب للبنات؛ لأجل تدريبهن. قال القاضي عياض: أجمعوا على منع ما كان له ظل ووجوب تغييره، إلا ما ورد في اللعب (النيات) (^٢) لصغار البنات، والرخصة في ذلك، وكره مالك شرى الرجل ذلك لابنته، وادعى بعضهم أن إباحة اللعب بهن للبنات منسوخ (^٣)، واستثنى بعض أصحاب مالك -كما حكاه القرطبي- من ذلك، ما لا يبقى كصور الفخار والشمع وما شاكل ذلك، وهو مطالب بدليل التخصيص (^٤)، وكانت الجاهلية تعمل أصنامًا من العجوة حتَّى إن بعضهم جاع فأكل صنمه.\n_________\n(^١) \"شرح مسلم\" ١٤/ ٨١ - ٨٢ بتصرف.\n(^٢) كذا بالأصل، وفي \"إكمال المعلم\" (بالبنات).\n(^٣) \"إكمال المعلم\" ٦/ ٦٣٤ - ٦٣٦ بتصرف.\n(^٤) \"المفهم\" ٥/ ٤٣٢.","vol":"14","page":564},{"text":"وقوله: (\"ولَيْسَ بِنَافِخٍ\") يؤخذ منه جواز التكليف بما لا يقدر عليه، وليس مقصود الحديث التكليف، وإنما القصد منه تعذيب المكلَّف، وإظهار عجزه عمَّا تعاطاه مبالغة في توبيخه وإظهار قبح فعله، كما نبه عليه القرطبي (^١).\nقال القاضي عياض: ومذهب العلماء كافة في الشجر ونحوه لا يحرم، إلا ما روي عن مجاهد فإنه جعل الشجرة المثمرة من المكروه، ولم يقله غيره (^٢).\nقال الطحاوي: ولما أبيحت التماثيل بعد قطع رءوسها الذي لو قطع من ذي الروح لم يبق، دلَّ ذلك على إباحة تصوير ما لا روح فيه (^٣)، وعلمنا أن الثياب المستثناة هي المبسوطة لا ما سواها من الثياب المعلقة والملبوسة، وهو قول أبي حنيفة وصاحبيه (^٤)، وسيكون لنا عودة إلى ذلك في الصور في كتاب: الزينة إن شاء الله تعالى.\nفائدة:\nقوله: (فَرَبَا الرَّجُلُ رَبْوَةً شَدِيدَةً) أي: ذعر وامتلأ خوفًا: قاله صاحب \"المطالع\". وقال صاحب \"العين\": يقال: ربا الرجل أصابه نفس في جوفه (^٥)، وهو الربو والرَبوة والرِبوة أي: بفتح الراءِ وكسرها وهو نهيج ونفس متواتر. قال ابن التين: معناه انتفخ كأنه حجل من ذلك.\n_________\n(^١) \"المفهم\" ٥/ ٤٣٣.\n(^٢) \"إكمال المعلم\" ٦/ ٦٣٨.\n(^٣) \"شرح معاني الآثار\" ٤/ ٢٨٧.\n(^٤) المصدر نفسه ٤/ ٢٨٨.\n(^٥) \"العين\" ٨/ ٢٨٣ مادة: [ربا].","vol":"14","page":565},{"text":"فائدة أخرى:\nصح أن أشدَّ الناس يوم القيامة عذابًا المصور، ومقتضاه: أن لا يكون في النارِ أحد يزيد عذابه على عذابه، وظاهره مخالفة قوله تعالى: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ [غافر: ٤٦] وقوله - ﵇ -: \"أشد الناس عذابًا عالم لم ينفعه الله تعالى بعلمه\" (^١) وقوله: \"أشد الناس عذابًا يوم القيامة إمام ضلالة\" (^٢) في إشباه لذلك ولا مخالفة؛ لأنَّ الناس الذين أضيف إليهم \"أشد\" لا يراد بهم كل نوع الناس، بل بعضهم المشاركون في ذلك المعنى المتوعد عليه بالعذاب، ففرعون أشد المدعين للإلهية عذابًا. ومن يقتدى به في ضلالة كفره، أشد ممن يقتدى به في ضلالة بدعة، ومن صور صورًا ذات أرواح أشد عذابًا ممن يصور ما ليس بذي روح، فيجوز أن يعني بالمصورين: الذين يصورون الأصنام للعبادة، كما كانت الجاهلية تفعل، وكما تفعل\n_________\n(^١) رواه الطبراني في \"الصغير\" ١/ ٣٠٥ (٥٠٧) عن أبي هريرة بلفظ: عالم لم ينفعه علمه. وابن عدي في \"الكامل\" ٦/ ٢٦٩، البيهقي في \"الشعب\" ٢/ ٢٨٤ - ٢٨٥ (١٧٧٨) الثلاثة عن أبي هريرة.\nقال الهيثمي في \"المجمع\" ١/ ١٨٥: رواه الطبراني في \"الصغير\" وفيه عثمان البري قال الفلاس: صدوق، لكنه كثير الغلط، صاحب بدعة، ضعفه أحمد والنسائي والدارقطني.\nوقال الألباني في \"ضعيف الجامع\" (٨٦٨): ضعيف جدًا. رواه الطبراني في \"الصغير\"، وابن عدي، والبيهقي في \"الشعب\".\n(^٢) رواه أحمد ١/ ٤٠٧ عن عبد الله، والبزار في \"البحر\" ٥/ ١٣٨ - ١٣٩ (١٧٢٨) وقال: وهذا الحديث لا نعلم أحدًا أسنده عن عاصم عن أبي وائل إلا أبان. قال الهيثمي في \"المجمع\" ٥/ ٢٣٦ رواه البزار ورجاله ثقات، وكذلك رواه أحمد. وأورده الألباني في \"الصحيحة\" (٢٨١).","vol":"14","page":566},{"text":"النصارى، فإن عذابهم يكون أشد ممن يصورها لا للعبادة.\nونبه على ذلك القرطبي (^١). وقد يقال: أشد عذابًا بالنسبة إلى هذِه الأمة لا إلى غيرها من الكفار، فإن صورها لتعبد أو لمضاهاة خلق الله فهو خارج عن الملة، فلذلك زيد في عذابه.\n_________\n(^١) \"المفهم\" ٥/ ٤٣١.","vol":"14","page":567},{"text":"<span data-type='title' id=toc-1621>١٠٥ - باب تَحْرِيمِ التِّجَارَةِ فِي الخَمْرِ</span>\nوَقَالَ جَابِرٌ ﵁: حَرَّمَ النَّبِيُّ - ﷺ - بَيْعَ الخَمْرِ.\n\n٢٢٢٦ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂؛ لَمَّا نَزَلَتْ آيَاتُ سُورَةِ البَقَرَةِ عَنْ آخِرِهَا، خَرَجَ النَّبِيُّ - ﷺ - فَقَالَ: \"حُرِّمَتِ التِّجَارَةُ فِي الخَمْرِ\". [انظر: ٤٥٩ - مسلم: ١٥٨٠ - فتح: ٤/ ٤١٧]\nثم ساق حديث عائشة: لَمَّا نَزَلَتْ آيَاتُ سُورَةِ البَقَرَةِ عَنْ آخِرِهَا، خَرَجَ النَّبِيُّ - ﷺ - فَقَالَ: \"حُرِّمَتِ التِّجَارَةُ فِي الخَمْرِ\".\nهذا الحديث أخرجه مسلم أيضًا، وفي لفظ آخر: خرج رسول الله - ﷺ - فاقترأهن على الناس، ثم نهى عن التجارة في الخمر (^١). وسلف أيضًا في باب: المساجد (^٢)، وقام الإجماع على تحريم بيعها لتحريم شربها والانتفاع بها.\nواختلف في تخليلها فعندنا لا يجوز، خلافًا لأبي حنيفة، فإن تخللت بنفسها طهرت، وعن مالك: لا يحل لمسلم أن يخللها ولكن يهريقها فإن صارت خلًّا بغير علاج فهي حلال.\nقال ابن بطال: وهي قياس قول الشافعي (^٣).\n_________\n(^١) في مسلم (١٥٨٠) باب: تحريم بيع الخمر.\n(^٢) برقم (٤٥٩) كتاب: الصلاة، باب: تحريم تجارة الخمر في المسجد، وأثر جابر سيأتي موصولًا في البيوع أيضًا برقم (٢٢٣٦) باب: بيع الميتة والأصنام ووصله مسلم أيضًا (١٥٨١) كتاب: المساقاة، باب: تحريم بيع الخمر والميتة والخنزير والأصنام.\n(^٣) \"شرح ابن بطال\" ٦/ ٣٤٨.","vol":"14","page":568},{"text":"قلت: بل هو مذهبه. وعن مالك أنه إن خللها جاز أكلها وبيعها وبئس ما صنع، وعنه: إن خللها النصارى فلا بأس بأكلها، وكذا إن خللها مسلم واستغفر، وهو قول الليث. وأجاز الثوري والأوزاعي وأبو حنيفة -كما مرَّ- وأصحابه تخليلها، ولا بأس أن يطرح فيها السمك والملح فتصير مرُّيا إذا تحولت عن حالة الخمر.\nحجة الشافعي قوله لأبي طلحة وقد قال: عندي خمر لأيتام أخللها؟ قال: \"لا\" (^١) (^٢) وروى الشافعي: أنه صبها حتى سال الوادي. وذكر الطحاوي احتمالات في النهي عن تخليلها وأمره بالإراقة أن يكون نهيًا عن تخليلها، ولا دلالة فيه بعد ذلك على حظر ذلك الخل الكائن منها، وأن يكون مراده: تحريم ذلك العين وإرادة التغليظ، وقطع العادة، لقرب عهدهم بشربها.\nوحجة الكوفي: ما روى أبو إدريس الخولاني أن أبا الدرداء كان يأكل المري الذي جعل فيه الخمر، ويقول: دبغته الشمس والملح (^٣) -كما ستعلمه في موضعه- وكما لا يختلف حكم جلد الميتة في دبغه بعلاج آدمي وغيره كذلك استحالة الخمر خلًّا. (^٤)\n_________\n(^١) رواه أبو داود (٣٦٧٥)، وابن أبي شيبة في \"الأشربة\" ٥/ ٩٩ (٢٤٠٨٩).\nوقال الألباني في \"مشكاة المصابيح\" ٢/ ١٠٨٣ (٣٦٤٩): إسناده صحيح.\n(^٢) ورد بهامش الأصل ما نصه: وحديث أنس في مسلم: سُئل النبي - ﷺ - عن الخمر تتخذ خلًا، قال: لا.\nقلت هو في مسلم برقم (١٩٨٣) كتاب الأشربة باب: تحريم تخليل الخمر.\n(^٣) أبو عبيد في \"الأموال\" ص ١١٦ (٢٩٤)، الطحاوي \"شرح مشكل الآثار\" ٨/ ٣٩٦.\n(^٤) \"شرح ابن بطال\" ٦/ ٣٤٨ - ٣٤٩.","vol":"14","page":569},{"text":"<span data-type='title' id=toc-1622>١٠٦ - باب إِثْمِ مَنْ بَاعَ حُرًّا</span>\n٢٢٢٧ - حَدَّثَنِي بِشْرُ بْنُ مَرْحُومٍ، حَدَّثَنَا يَحْيَى بْنُ سُلَيْمٍ، عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قَالَ اللهُ: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ القِيَامَةِ: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ، وَلَمْ يُعْطِ أَجْرَهُ\". [٢٢٧٠ - فتح: ٤/ ٤١٧]\nذكر فيه حديث سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قَالَ اللهُ تعالى: ثَلَاَثةٌ أَنَا خَصْمُهُمْ يَوْمَ القِيَامَةِ: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُل اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِ أَجْرَهُ\".\nهذا الحديث من أفراده، قال البيهقي: رواه النفيلي عن يحيى بن سليم فقال: (عن سعيد بن أبي سعيد) (^١)، عن أبيه، عن أبي هريرة (^٢).\nوشيخ البخاري فيه بشر بن مرحوم، وهو بشر بن عُبَيْس بن مرحوم، فمرحوم جده مولى آل معاوية، مات سنة ثمان وثلاثين أو ثلاثين ومائتين، انفرد به البخاري عن الخمسة.\nقال البيهقي في \"المعرفة\": روينا في الحديث الثابت عن المقبري عن أبي هريرة مرفوعًا: \"قال الله -﷿-: ثلاثة أنا خصمهم، ومن كنت خصمه خصمته\" (^٣).\nإذا عرفت ذلك فالرب تعالى خصم لجميع الظالمين إلا أنه أراد التشديد على هؤلاء الثلاثة كما نبه عليه ابن التين، وقد ذكر في الغادر\n_________\n(^١) كذا بالأصل، وهي ليست في \"سنن البيهقي\".\n(^٢) \"السنن الكبرى\" ٦/ ١٤ (١١٠٥٤).\n(^٣) \"معرفة السنن والآثار\" ٨/ ٣٣٥ (١٢١٠٩).","vol":"14","page":570},{"text":"أنه ينشر له لواء يوم القيامة (^١)، والخصم يقع على الواحد والاثنين والجماعة بلفظ واحد، وكذا المذكر والمؤنث.\nوقوله: (\"بَاعَ حُرًّا\") أي: عالمًا، فإن كان جاهلًا فلا يدخل في هذا.\nومعنى: (\"أَعْطَى بِي ثُمَّ غَدَرَ\") يريد نقض عهدًا عاهده عليه، قاله ابن بطال (^٢).\nوقال ابن الجوزي: يعني: حلف بي؛ لأنه اجترأ على الله.\nوقوله: (\"وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا\" … إلى آخره) هو داخل في معنى \"بَاعَ حُرًّا\" لأنه استخدمه بغير عوض، وهذا عين الظلم، وإثمه أعظم الإثم ممن باع حرًّا؛ لأن المسلمين أكفاء في الحرمة والذمة، وللمسلم على المسلم أن ينصره ولا يظلمه، وأن ينصحه ولا يسلمه، وليس في الظلم أعظم من أن يستعبده أو يعرضه إلى ذلك، ومن باع حرًّا فقد منعه التصرف فيما أباح الله تعالى له، وألزمه حال الذلة والصغار، فهو ذنب عظيم ينازع الله به في عباده.\nقال ابن المنذر: وكل من لقيت من أهل العلم على أنه من باع حرًّا لا قطع عليه ويعاقب، ويروى عن ابن عباس قال: يرد البيع ويعاقبان. وروى خلاس، عن علي أنه قال: تقطع يده. والصواب قول\nالجماعة؛ لأنه ليس بسارق، ولا يجوز قطع غير السارق (^٣).\n_________\n(^١) سيأتي برقم (٣١٨٧) (كتاب: الجزية والموادعة، باب: إثم الغادر للبر والفاجر عن أنس.\nورواه مسلم (١٧٣٧) كتاب: الجهاد والسير، باب: تحريم الغدر.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٤٩.\n(^٣) حتى هذا الموضع من \"شرح ابن بطال\" ٦/ ٣٤٩ - ٣٥٠ إلا قول ابن الجوزي.","vol":"14","page":571},{"text":"وقال ابن حزم: لا يجوز بيع الحر، وفيه خلاف قديمٌ وحديثٌ، نورد منه -إن شاء الله- ما تيسر ليعلم مدعي الإجماع فيما هو أخفي من هذا أنه غير جيد، ثم ذكر عن عبد الله بن بريدة أن رجلًا باع نفسه، فقضى عمر بن الخطاب بأنه عبد كما أقر على نفسه، وجعل ثمنه في سبيل الله (^١).\nوعند ابن أبي شيبة، عن شريك، عن الشعبي، عن علي قال: إذا أقرَّ على نفسه بالعبودية فهو عبد (^٢). ومن طريق سعيد بن منصور، ثنا هشيم، أنا مغيرة بن مقسم، عن النخعي فيمن ساق إلى امرأته رجلًا (حرًا) (^٣)، فقال إبراهيم: هو رهن بما جعل فيه حتى يفتك نفسه (^٤).\nوعن زُرارة بن أوفى قاضي البصرة التابعي أنه باع حرًّا في دينٍ عليه، قال: وقد روينا هذا القول عن الشافعي، وهي قولة غريبة لا يعرفها من أصحابه إلا من تبحر في الآثار (^٥).\nقلت: قد أخرجتها وذكرتها في الشروح قال: وهذا قضاء عمر وعلي بحضرة الصحابة ولم يعترضْهم معترض.\nقال: وقد جاء أثر في أن الحرَّ يباع في دينه في صدر الإسلام، إلى أن أنزل الله تعالى: ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾ (^٦) [البقرة: ٢٨٠] روى [ابن] دينار، عن أبي سعيد الخدري أن رسول الله - ﷺ - باع حرًّا\n_________\n(^١) \"المحلى\" ٩/ ١٧.\n(^٢) \"المصنف\" ٤/ ٥٣٠ (٢٢٨٢٨).\n(^٣) ليست في الأصل وهي مثبتة من \"المحلى\".\n(^٤) \"المحلى\" ٩/ ١٧.\n(^٥) \"المحلى\" ٩/ ١٧.\n(^٦) \"المحلى\" ٩/ ١٨.","vol":"14","page":572},{"text":"أفلس (^١)، ورواه الدارقطني من حديث حجاج، عن ابن جريج، فقال: عن أبي سعيد أو أبي سعد (^٢)، على الشك.\nورواه البزار من حديث مسلم بن خالد الزنجي، عن زيد بن أسلم، عن عبد الرحمن بن البيلماني، عن سُرّق أنه اشترى من أعرابي بعيرين فباعهما، فقال - ﷺ -: \"يا أعرابي، اذهب فبعه حتَّى تستوفي حقَّك\" فأعتقه الأعرابي (^٣).\nورواه ابن سعد عن أبي الوليد الأزرقي، عن مسلم (^٤)، وضعفه عبد الحق بأن قال: مسلم وعبد الرحمن بن زيد بن أسلم ضعيفان (^٥). وليس بجيد؛ لأن مسلمًا وثقه غير واحد، وصحح حديثه، وعبد الرحمن لا مدخل له في هذا، لا جرم أخرجه الحاكم من حديث بندار، ثنا\n_________\n(^١) \"السنن الكبرى\" للبيهقي ٦/ ٥٠ (١١٢٧٢).\n(^٢) \"سنن الدارقطني\" ٣/ ١٦ (٥١).\n(^٣) كما في \"كشف الأستار\" ٢/ ١٠١ - ١٠٢ (١٣٠٣) وقال الهيثمي في \"المجمع\" ٤/ ١٤٢: رواه البزار والطبراني، وفيه مسلم بن خالد وثقه ابن معين، وابن حبان، وضعفه جماعة.\n(^٤) \"الطبقات الكبرى\" ٧/ ٥٠٤ - ٥٠٥ عن أحمد بن محمد بن الوليد الأزرقي عن هشام بن خالد وليس عن مسلم بن خالد، ولعله تحريف في مطبوع \"الطبقات\" لتشابه الكلمتين في المخطوط وعدم النقط وقرب الحروف من بعضها.\nفهو عند ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١٠٧ (٢٦٤٨) عن مسلم بن خالد، ورواه أيضًا الطبراني في \"الكبير\" ٧/ ١٦٥ - ١٦٦ عن مسلم بن خالد.\nوقال الهيثمي في \"المجمع\" ٤/ ١٤٢: وفيه مسلم بن خالد الزنجي وثقه ابن معين وابن حبان وضعفه جماعة.\n(^٥) \"الأحكام الوسطى\" ٣/ ٢٨٧ قال: مسلم وعبد الرحمن لا يحتج بهما.\nقلت: عبد الرحمن المذكور هو ابن البيلماني الذي روى عنه زيد بن أسلم هذا الحديث، وليس عبد الرحمن بن زيد بن أسلم كما قال المصنف -﵀-، ولعله سبق قلم.","vol":"14","page":573},{"text":"عبد الصمد بن عبد الوارث، ثنا عبد الرحمن بن عبد الله بن دينار، ثنا زيد بن أسلم ثم قال: على شرط البخاري (^١). قلت: قد يعارضه ما في \"مراسيل أبي داود\" عن الزهري: كان يكون على عهد رسول الله - ﷺ - ديون على رجال، ما علمنا حرًّا بيع في دين (^٢).\nفائدة:\nأسلفنا أن الخصم يقع على الواحد والاثنين والجمع والمذكر والمؤنث بلفظ واحد، تقول: هو خصم، وهما خصم، وهم خصم، وهو قول ثعلب في \"فصيحه\" (^٣). وقال الهروي: الخصم بالفتح: الجماعة من الخصوم، والخصم بكسر الخاء: الواحد.\nوقال الخطابي: الخصم هو المولع بالخصومة الماهر فيها (^٤)، وعن يعقوب: يقال للخصم خصَم. وفي \"الواعي\": خصيم للمخاصم والمخاصَم.\nوقال الفراءُ: كلام العرب الفصحاء أن لا يثنوا الاسم إذا كان مصدرًا ولا يجمعونه، ومنهم من يثنيه ويجمعه، فالفصحاء يقولون: هذا خصم في جميع الحالات، والآخرون يقولون: هذان خصمان، وهم خصوم، وخصماء، وكذا ما أشبهه.\n_________\n(^١) \"المستدرك\" ٢/ ٥٤.\n(^٢) \"مراسيل أبي داود\" ص ١٦٢ (١٧٠).\n(^٣) \"فصيح ثعلب\" ص ٤١.\n(^٤) \"أعلام الحديث\" ٢/ ١٢٢١ مادة: (خصم).","vol":"14","page":574},{"text":"<span data-type='title' id=toc-1623>١٠٧ - [باب أَمْرِ النَّبِيِّ - ﷺ - اليَهُودَ بِبَيْعِ أَرَضِيهِمْ (ودِمَنِهم) (^١) حِينَ أَجْلَاهُمْ</span>\nفِيهِ المَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ] (^٢) [فتح: ٤/ ٤١٨]\nكذا في البخاري ها هنا من غير زيادة، وربما سقط في بعض النسخ (^٣)، والحديث الذي أشار إليه خرجه في آخر الجهاد، في باب: إخراج اليهود من حديث الليث، عن سعيد المقبري، عن أبيه، عن أبي هريرة (^٤)، فذكره.\nوفيه: \"فإني أريد أن أجليكم من هذِه الأرض، فمن وجد منكم بماله شيئًا فليبعه، وإلا فاعلموا أن الأرض لله ورسوله\".\nولابن إسحاق: فسألوا رسول الله - ﷺ - أن يجليهم ويكف عن دمائهم، على أن ما حملت الإبل من أموالهم إلا (الحلقة) (^٥)، فاحتملوا ذلك وخرجوا إلى خيبر وخلوا الأموال لرسول الله - ﷺ -، فكانت له خاصة يضعها حيث يشاء، فقسمها على المهاجرين، وهؤلاء اليهود الذين أجلاهم هم بنو النضير، وذلك أنهم أرادوا الغدر\n_________\n(^١) مثبتة من هامش الأصل، على أنها سقط، وليست في المطبوع من البخاري ولا في \"اليونينية\" ولا هامشها، وقال الأنصاري في \"منحة الباري\" ٤/ ٦٢٩: وزاد في أخرى- يعني: نسخة، ودمنهم.\n(^٢) هذا الباب مثبت بهامش \"اليونينية\" ٣/ ٨٣، وأسقطه الكرماني في \"شرحه\" ١٠/ ٧٧.\n(^٣) في هامش الأصل: أي التبويب والتعليق.\n(^٤) سيأتي برقم (٣١٦٧).\n(^٥) في الأصل: (السلاح).","vol":"14","page":575},{"text":"برسول الله - ﷺ -، وأن يلقوا عليه حجرًا، فأوحى الله تعالى إليه بذلك فأمر بإجلائهم، وأن يسيروا حيث شاءوا، فلما سمع المنافقون بذلك بعثوا إلى بني النضير: اثبتوا وتمنعوا، فإنا لن نسلمكم، إن قوتلتم قاتلنا معكم، وإن خرجتم خرجنا معكم. فتربصوا لذلك من نصرهم، فلم يفعلوا، وقذف الله في قلوبهم الرعب؛ فسألوا رسول الله - ﷺ - أن يجليهم ويكف عن دمائهم (^١)، فأجابهم بما أسلفناه.\nفإن قلت: هذا معارض بحديث المقبري، عن أبي هريرة؛ لأنَّ فيه: أنه - ﵇ - أمرهم ببيع أرضيهم. وفي حديث ابن إسحاق: أنهم تركوا أرضهم بغير عوض، وحلت لرسول الله - ﷺ -، فما وجه ذلك؟\nفالجواب: أنه - ﵇ - إنما أمر ببيع أرضيهم -والله أعلم- قبل أن يكونوا له حربًا، فكانوا مالكين أرضيهم، وكانت بينهم وبين رسول الله - ﷺ - مسالمة وموافقة للجيرة، فكان يمسك عنهم لإمساكهم عنه، ولم يكن بينهم عهد، ثم أطلعه الله تعالى على ما يؤملون من الغدر به، وقد كان أمره لهم ببيع أرضيهم وإجلائهم قبل ذلك فلم يفعلوا؛ لأجل قول المنافقين لهم السالف:: اثبتوا، فإنا لن نسلمكم. فوثقوا بقولهم وثبتوا ولم يخرجوا، وعزموا على مقاتلته، فصاروا له حربًا، فحلت بذلك دماؤهم وأموالهم، فخرج إليهم - ﵇ - وأصحابه في السلاح وحاصروهم.\nفلمَّا يئسوا من عون المنافقين ألقى الله في قلوبهم الرعب، وسألوا رسول الله - ﷺ - الذي كان عرضه عليهم قبل ذلك، فلم يبح لهم بيع الأرض، وقاضاهم على أن يجليهم ويتحملوا بما استثقلت به الإبل،\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ١٩٢ - ١٩٣ بتصرف.","vol":"14","page":576},{"text":"على أن يكف عن دمائهم وأموالهم، فجلوا عن ديارهم، وكفى الله المؤمنين القتال، وكانت أرضوهم وأموالهم مما لم يوجف عليها بقتال مما انجلى عنها أهلها بالرعب، فصارت خالصة لرسولِ الله - ﷺ - يضعها حيث شاء.\nقال ابن إسحاق: ولم يسلم من بني النضير إلا رجلان أسلما على أموالهما فأحرزاها، قال: ونزلت في بني النضير سورة الحشر إلى قوله: ﴿وَلَوْلَا أَنْ كَتَبَ اللهُ عَلَيْهِمُ الجَلَاءَ لَعَذَّبَهُمْ فِي الدُّنْيَا﴾ (^١) [الحشر: ٣] أي: بالقتل والسبي، ولهم مع ذلك في الآخرة عذاب النار. وقوله: ﴿لِأَوَّلِ الحَشْرِ﴾ [الحشر: ٢] يعني: الشام الذي جلا أكثرهم إليه؛ لأنه روى في الحديث أنه تجيء نار تحشر الناس إلى الشام (^٢)، ولذلك قيل في الشام: إنها أرض المحشر (^٣).\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ١٩٤ وفيه أنها نزلت بأسرها.\n(^٢) رواه الترمذي (٢٢١٧)، أحمد ٢/ ٨ وأبو يعلى في \"مسنده\" ٩/ ٤٠٥ (٥٥٥١)، عن ابن عمر بلفظ: \"تخرج نار من حضرموت فتسوق الناس\" قلنا: يا رسول الله، ما تأمرنا؟ قال: \"عليكم بالشام\".\nوقال الترمذي: حسن غريب صحيح.\nوأورده الهيثمي في \"المجمع\" ١٠/ ٦ أو قال: رواه أبو يعلى ورجاله رجال الصحيح.\nوصححه الألباني في \"صحيح الترمذي\" (١٨٠٥).\n(^٣) في هامش الأصل: ثم بلغ في الستين. كتبه مؤلفه.","vol":"14","page":577},{"text":"<span data-type='title' id=toc-1624>١٠٨ - باب بَيْعِ العَبِيدِ وَالحَيَوَانِ بِالحَيَوَانِ نَسِيئَةً</span>\nوَاشْتَرَى ابْنُ عُمَرَ رَاحِلَةً بِأَرْبَعَةِ أَبْعِرَةٍ مَضْمُونَةٍ عَلَيْهِ، يُوفِيهَا صَاحِبَهَا بِالرَّبَذَةِ. وَقَالَ ابْنُ عَبَّاسٍ قَدْ يَكُونُ البَعِيرُ خَيْرًا مِنَ البَعِيرَيْنِ. وَاشْتَرَى رَافِعُ بْنُ خَدِيجٍ بَعِيرًا بِبَعِيرَيْنِ فَأَعْطَاهُ أَحَدَهُمَا وَقَالَ آتِيكَ بِالآخَرِ غَدًا رَهْوًا إِنْ شَاءَ اللهُ. وَقَالَ ابْنُ المُسَيَّبِ: لَا رِبَا فِي الحَيَوَانِ: البَعِيرُ [بِالبَعِيرَيْنِ]، وَالشَّاةُ بِالشَّاتَيْنِ إِلَى أَجَلٍ. وَقَالَ ابْنُ سِيرِينَ: لَا بَأْسَ بَعِيرٌ بِبَعِيرَيْنِ [وَدِرْهَم بِدِرْهَمٍ (^١)] نَسِيئَةً.\n\n٢٢٢٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ ﵁ قَالَ: كَانَ فِي السَّبْيِ صَفِيَّةُ، فَصَارَتْ إِلَى دَحْيَةَ الكَلْبِيِّ، ثُمَّ صَارَتْ إِلَى النَّبِيِّ - ﷺ -. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٤/ ٤١٩]\nثم ساق حديث أنس: كَانَ فِي السَّبْي صَفِيَّةُ، فَصَارَتْ إِلَى دَحْيَةَ الكَلْبِيِّ، ثُمَّ صَارَتْ إِلَى النَّبِي - ﷺ -.\nالشرح: أثر ابن عمر أخرجه مالك في \"الموطأ\" عن نافع عنه، أنه اشترى، فذكره (^٢). وأثر ابن عباس أخرجه الشافعي وهو في \"مسنده\": أخبرنا ابن عيينة، عن ابن طاوس، عن أبيه، عن ابن عباس أنه سئل\nعن بعير ببعيرين، فقال: قد يكون إلى آخره (^٣).\n_________\n(^١) في هامش الأصل: بدرهمين عليها (خ)، يعني: نسخة.\n(^٢) رواه مالك في \"الموطأ\" ص ٤٠٥. ومن طريقه أخرجه الشافعي في \"مسنده\" ٢/ ١٦١ [المسند بترتيب السندي] وقال الألباني في \"إرواء الغليل\" ٥/ ٢١٥: سنده صحيح.\n(^٣) رواه الشافعي في \"المسند\" ٢/ ١٦٠ [بترتيب السندي] ووقع في المطبوع بترتيب","vol":"14","page":578},{"text":"والربذة (^١): اسم مكان، وأثر رافع ذكره عبد الرزاق في \"مصنفه\" عن معمر، عن بديل العقيلي، عن مطرف بن عبد الله بن الشخير أن رافع بن خديج، فذكره (^٢). وأثر ابن المسيب رواه الشافعي، عن مالك، عن ابن شهاب، عنه، قال لا ربا في الحيوان، قد نهى عن المضامين والملاقيح وحبل الحبلة (^٣).\nوقال عبد الرزاق في \"مصنفه\": أخبرنا معمر، عن الزهري، سئل سعيد، فذكره (^٤). وتعليق ابن سيرين وقع لأبي زيد، (ودرهم أو درهمين) وعند أبي ذر ولأبي الهيثم والحموي: (ودرهم بدرهم)،\nوهو خطأ.\nورواه سعيد بن منصور، ثنا هشيم، أنا يونس، عن ابن سيرين أنه كان لا يرى بأسًا بـ (الحيوان بالحيوان) يدًا بيد، والدراهم نسيئة، ويكره أن تكون الدراهم نقدًا، والحيوان نسيئة (^٥).\nورواه عبد الرزاق، عن معمر، عن قتادة، عن أيوب، عن ابن سيرين قال: لا بأس بعير ببعيرين، ودرهم بدرهمين نسيئة، قال: فإن كان أحد\n_________\nسنجر [دار غراس] ٤/ ٢٠١ عن ابن عيينة عن ابن طاوس عن ابن عباس، ومن طريق الشافعي رواه البيهقي في \"سننه\" ٥/ ٢٨٧.\n(^١) قال ياقوت الحموي في \"معجم البلدان\" ٣/ ٢٤: والربذة: من قرى المدينة على ثلاثة أيام قريبة من ذات عرق على طريق الحجاز إذا رحلت من فيد تريد مكة.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٨/ ٢٢ (١٤١٤١).\n(^٣) رواه الشافعي في \"الأم\" ٣/ ٣١ عن مالك -كما في \"الموطأ\" ١/ ٤٠٦ - عن ابن شهاب، عن ابن المسيب به. ومن طريقهما أخرجه البيهقي في \"السنن\" ٥/ ٢٨٧.\n(^٤) أخرجه عبد الرزاق في \"المصنف\" ٨/ ٢٠ (١٤١٣٧).\n(^٥) لم أجده في المطبوع من \"سنن سعيد بن منصور\" ولعله في المفقود ولم أقف على الأثر من هذِه الطريق.","vol":"14","page":579},{"text":"البعيرين نسيئة فهو مكروه (^١). واعترض ابن بطال، فقال: أما قول ابن سيرين، فذكره.\n(ودرهم بدرهم نسيئة). وفي بعض النسخ: ودرهم بدرهمين نسيئة، وأن ذلك خطأ في النقل عن البخاري، والصحيح عن ابن سيرين ما رواه عبد الرازق، فذكره، لكن أسقط قتادة كما سقناه وساقه بلفظ: لا بأس بعير ببعيرين، ودرهم الدرهم نسيئة والباقي مثله، وهذا مذهب مالك، وقد ذكره في \"الموطأ\" في مثله: الجمل بالجمل وزيادة دراهم، قال: والذي يجوز من ذلك أن يكون الجملان نقدًا، ولا يبالي تأخرت الدراهم أو تعجلت، لأن الجمل بالجمل قد حصل يدًا بيد، فبطل أن يتوهم فيه السلف على أنه بيع؛ لأن الدراهم ها هنا تبع للجمل وليس هي المقصد، وأما إذا كان أحد الجملين نسيئة فلا يجوز؛ لأنه عنده من باب الزيادة في السلف، كأنه أسلف جملًا في مثله واستزاد عليه الدراهم، ولو كانت الدراهم والجمل جميعًا إلى أجل لم يجز؛ لأنه أقرضه الجمل على أن يرده إليه بصفته ومعه دراهم، فهو سلف جرَّ منفعة وزيادة على ما أخذ المتسلف، فلا يجوز (^٢).\nوحديث صفية لا تعلق له بما أورده، نعم رواه حماد بن سلمة، عن ثابت، عن أنس أنها وقعت في سهم دحية الكلبي، فاشتراها رسول الله - ﷺ - بسبعة أرؤس (^٣).\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٨/ ٢٣ (١٤١٤٦) (تنبيه): وقع في المطبوع من \"المصنف\" اختلاف في السند على غير ما ذكر المصنف وابن بطال والعيني فقال: أخبرنا معمر، عن قتادة وعن أيوب، عن ابن سيرين قالا: وذكره. قلت: هكذا في المطبوع من \"المصنف\" ولعل قتادة سقط من بعض النسخ.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٥٥، و\"الموطأ\" ص ٤٠٥.\n(^٣) رواه مسلم (١٣٦٥) (٨٧) كتاب: النكاح، باب: فضيلة إعتاقه أمته ثم يتزوجها.","vol":"14","page":580},{"text":"وقال ابن التين: هو لا يشبه التبويب، لكنه أراد أنه - ﵇ - أعطاه غيرها، فصار رقيقًا برقيق، ولا يكرهه أحد، نعم وقع الخلاف في واحد باثنين إلى أجل من جنس واحد (^١).\nواختلف أصحاب مالك في واحد باثنين، أحدهما تقدم والآخر إلى أجل. وقول رافع: (آتيك غدًا رهوًا). أي: سهلًا عفوًا، لا باحتباس ولا تشدد.\nقال صاحب \"العين\": الرهو: المشي في سكون (^٢). وقال أبو عبيد: أي: آتيك عفوًا لا احتباس (^٣) فيه. قال الهروي: ويقال: سيرا رهوًا. أي: ساكنًا، وقيل: معناه: ارتفاع النهار.\nوقال ابن عباس: الرهو: المنخفض من الأرض (^٤)، وقيل: المرتفع.\nإذا تقرر ذلك، قال عبد الملك: الأبعرة صغار الإبل، فكأنه باع جملًا كبيرًا بأربعة أبعرة صغار إلى أجل، وجاز لاختلاف المنافع، وقيل: إن البعير يطلق على الحمار، حكاه ابن التين عن مجاهد،\n_________\n(^١) قال ابن بطال: ووجه إدخاله حديث صفية في هذا الباب أن صفية صارت إلى دحية الكلبي بأمره - ﵇ - فأخبر النبي أنها سيدة قريظة ولا تصلح إلا له، وذكر من جمالها فأمر النبي فأتى بها فلما رآها قال لدحية: دعها وخذ غيرها، فكان تركه لها عند النبي وأخذه جارية من النبي غير معينة، بيعًا لها بجارية نسيئة حتى يأخذها ويستحسنها، فحينئذ تتعين له، وليس ذلك يدًا بيد. اهـ \"شرح ابن بطال\" ٦/ ٣٥٤. وقال الحافظ في \"الفتح\" ٤/ ٤٢٠: كذا أورده مختصرًا وأشار بذلك إلى ما وقع في\nبعض طرقه مما يناسب ترجمته.\n(^٢) \"العين\" ٤/ ٨٣ باب الهاء والراء و(وايء) معهما.\n(^٣) لم أقف عليه في \"غريبه\" وذكره ابن الأثير في \"النهاية في غريب الحديث\" ٢/ ٢٨٦.\n(^٤) \"تفسير الطبري\" ١١/ ٢٣٥ (٣١١٠٦).","vol":"14","page":581},{"text":"قال: وأثر ابن سيرين لا ربا في كذا، هو الربا بعينه، وسلف جر منفعة، إذا كان الجمل من جنس الجملين.\nوأما بيع الحيوان بالحيوان نسيئة فقد اختلف العلماء فيه، فقالت طائفة: لا ربا فيه، وجائز بعضه ببعض نقدًا ونسيئة، اختلف أو لم يختلف، هذا مذهب علي وابن عمر وابن المسيب (^١)، وهو قول الشافعي (^٢) وأبي ثور، وقال مالك: لا بأس بالبعير النجيب بالبعيرين من حاشية الإبل نسيئة، وإن كانت من نعم واحد إذا اختلفت وبان اختلافها، وإن أشبه بعضها بعضًا واتفقت أجناسها فلا يؤخذ منها اثنان بواحد إلى أجل، ويؤخذ يدًا بيد (^٣)، وهو قول سليمان بن يسار وربيعة ويحيى بن سعيد.\nوقال الثوري والكوفيون وأحمد (^٤): لا يجوز بيع الحيوان بالحيوان\nنسيئة، اختلفت أجناسها أو لم تختلف، واحتجوا بحديث الحسن عن سمرة أن النبي - ﷺ - نهى عن بيع الحيوان بالحيوان نسيئة (^٥).\nصححه الترمذي وصحح سماع الحسن، سمرة كما قاله علي بن\n_________\n(^١) هذِه الآثار رواها مالك في \"الموطأ\" ص ٤٠٤، وعنه الشافعي في \"الأم\" ٣/ ٣١، وقال النووي في \"المجموع\" ٩/ ٥٠٠: وأما أثر علي المذكور فروي بسند صحيح وفيه انقطاع.\n(^٢) \"الأم\" ٣/ ٣١.\n(^٣) \"الموطأ\" ص ٤٠٤ - ٤٠٥.\n(^٤) وروي ذلك أيضًا عن عمار وابن عمر كما في \"المغني\" ٦/ ٦٥.\n(^٥) رواه أبو داود (٣٣٥٦)، والترمذي (١٢٣٧)، والنسائي ٧/ ٢٩٣ وابن ماجه (٢٢٧٠) وقال الترمذي: حديث سمرة حديث حسن صحيح.\nوصححه الألباني في \"صحيح ابن ماجه\" (١٨٤١) و\"المشكاة\" (٢٨٢٢) التحقيق الثاني.","vol":"14","page":582},{"text":"المديني (^١) وغيره (^٢)، وقال في \"علله\": سألت محمدًا عنه فقال: روى داود العطار، عن معمر هذا، وقال: عن ابن عباس، وقال الناس: عن عكرمة مرسل، وهن محمد هذا الحديث (^٣)، ورواه إبراهيم بن طهمان، عن معمر، ذكره البيهقي (^٤).\nقال الترمذي: والعمل على هذا عند أكثر أهل العلم من الصحابة وغيرهم (^٥).\nوقال الأثرم: عن أحمد أنه سئل عن بيع الحيوان بالحيوان نسيئة، فقال: يعجبني أن يتوقاه. فقيل له: فيه شيء يصح؟ قال: فيه الحسن عن سمرة، ولا يصح سماعه منه (^٦). وساقه عبد الله بن أحمد، عن والده، ثم قال في آخره: ثم نسي الحسن فقال: إذا اختلف الصنفان فلا بأس (^٧).\n_________\n(^١) \"علل ابن المديني\" ١/ ٦٤.\n(^٢) واختار هذا القول الحاكم ١/ ٢١٥ وقال: ولا يتوهم أن الحسن لم يسمع من سمرة. قلت: قد بين هذا الأمر الزيلعي في \"نصب الراية\" ١/ ٨٩ وقال: في سماع الحسن من سمرة ثلاثة مذاهب:\nأحدها: أنه سمع مطلقًا وهو قول ابن المديني والترمذي والحاكم.\nثانيها: أنه لم يسمع منه شيئًا وهو قول ابن حبان.\nثالثها: سمع منه حديث العقيقة فقط، وإليه مال البيهقي كما في \"المعرفة\" ٨/ ٥٠. اهـ.\nوعدم سماع الحسن من سمرة اختاره أحمد كما سيأتي.\n(^٣) \"علل الترمذي\" ١/ ٤٨٩.\nتنبيه: الحديث في \"علل الترمذي\" من حديث ابن عباس وليس من حديث سمرة.\n(^٤) أخرجه البيهقي في \"سننه\" ٥/ ٢٨٨ وقال: هذا وهم والصحيح أن الحديث مرسل عن عكرمة.\n(^٥) ذكره الترمذي بعد حديث (١٢٣٧).\n(^٦) \"المغني\" ٦/ ٦٦.\n(^٧) \"مسند أحمد\" ٥/ ١٩ والقول قول يحيى بن سعيد.","vol":"14","page":583},{"text":"وأما حديث: نهي عن بيع الشاة باللحم، فأخرجه الحاكم من هذا الوجه أيضًا، ثم قال: صحيح الإسناد، ورواته عن آخرهم ثقات. وقد احتج البخاري بالحسن، عن سمرة (^١) أي: في حديث العقيقة (^٢)، وله شاهد مرسل في \"الموطأ\" عن زيد، عن ابن المسيب أنه - ﷺ - نهى عن بيع (الحيوان) (^٣) (^٤) بالحيوان، وفي \"التمهيد\" عن سهل بن سعد مرفوعًا مثله، ووهاه فقال: سنده موضوع (^٥).\nواحتجوا أيضًا بحديث عكرمة، عن ابن عباس: نهى رسول الله - ﷺ - عن بيع الحيوان بالحيوان نسيئة (^٦).\nقال الحاكم: صحيح الإسناد.\nوروى أبو أحمد الزبيري، وعبد الملك بن عبد الرحمن الزيادي (^٧)،\n_________\n(^١) \"المستدرك\" ٢/ ٣٥.\n(^٢) ذكره البخاري في \"صحيحه\" بعد حديث (٥٤٧٢) كتاب: العقيقة، باب: إماطة الأذى عن الصبي في العقيقة.\n(^٣) رواه مالك في \"لموطأ\" ص ٤٠٦، وقال أبو عمر في \"التمهيد\" ٤/ ٣٢٢: لا أعلم هذا الحديث يتصل من وجه ثابت عن النبي - ﷺ - وأحسن أسانيده مرسل سعيد بن المسيب.\n(^٤) في هامش الأصل: لعل صوابه كذا، وحفظي: (اللحم).\n(^٥) \"التمهيد\" ٤/ ٣٢٢ - ٣٢٣.\n(^٦) أخرجه عبد الرزاق ٨/ ٢٠ عن معمر، عن يحيى بن أبي كثير، عن عكرمة، عن ابن عباس به، رواه ابن الجارود (٦١٠)، والطبراني في \"الكبير\" ١١/ ٥٤، وفي \"الأوسط\" ٥/ ١٨٨ من طريق داود بن العطار، عن معمر به ورواه البيهقي في \"سننه\" ٥/ ٢٨٨ من طريق إبراهيم بن طهمان عن معمر به. وقال الهيثمي في \"المجمع\" ٤/ ١٠٥: رواه الطبراني في الكبير والأوسط ورجاله رجال الصحيح.\nوأخرجه ابن حبان في \"صحيحه\" ١١/ ٤٠١ (٥٠٢٨) من طريق أبي داود الحفري، عن سفيان عن معمر به.\n(^٧) كذا بالأصل والصواب الذماري كما في مصادر التخريج و\"تهذيب الكمال\".","vol":"14","page":584},{"text":"عن الثوري، عن معمر كما سلف (^١). قال البيهقي: فيه وفي ابن طهمان والعطار وكل ذلك وهم، والصحيح: عن معمر، عن يحيى، عن عكرمة، عن رسول الله - ﷺ - مرسل (^٢). وذكره الإسماعيلي في حديث ابن أبي كثير أن ابن طهمان رواه عن يحيى مرسلًا.\nوقال ابن خزيمة: الصحيح عند أهل المعرفة بالحديث إرساله (^٣)، وكذا ابن أبي حاتم لما سأل أباه عن حديث عبد المجيد بن عبد العزيز بن أبي رواد، عن معمر به مرفوعًا، قال: الصحيح عن عكرمة، عن رسول الله - ﷺ - مرسل (^٤).\nوقال أحمد فيه فيما حكاه الأثرم: باطل ليس بشيء (^٥)، وإنما هو مرسل، كذا رواه ابن المبارك وفي كتب معمر مرسل عن عكرمة. ونقل المنذري عن البخاري أن الثقات رووه عنه موقوفًا، وعكرمة عن رسول الله - ﷺ - مرسل (^٦).\nقلت: ذكره الإسماعيلي من حديث ابن عيينة، عن معمر، عن الزهري ويحيى بن أبي كثير، عن عكرمة فذكره. وأخرجه الطحاوي\n_________\n(^١) رواية أبي أحمد الزبيري عند الطحاوي في \"شرح معاني الآثار\" ٤/ ٦٠، والدارقطني أيضًا في \"سننه\" ٣/ ٧٠، والحاكم في \"المستدرك\" ٢/ ٧٥ كلاهما عن سفيان، عن معمر به.\n(^٢) \"السنن الكبرى\" ٥/ ٢٨٩، ورواه أيضًا مرسلًا ابن الجارود في \"المنتقى\" (٦٠٩) من طريق عبد الرزاق عن معمر به. ورد ابن التركماني في \"جوهره\" ٥/ ٢٨٩ على كلام البيهقي وأيد وصل الحديث.\n(^٣) روى البيهقي في \"سننه\" ٥/ ٢٨٩ بسنده إلى ابن خزيمة كلامه.\n(^٤) \"علل الحديث\" لابن أبي حاتم ١/ ٣٨٥.\n(^٥) \"المغني\" ٦/ ٦٦.\n(^٦) \"مختصر سنن أبي داود\" للمنذري ٥/ ٢٨.","vol":"14","page":585},{"text":"من حديث أشعث، عن أبي الزبير، عن جابر أن رسول الله - ﷺ - لم يكن يرى بأسًا ببيع الحيوان بالحيوان اثنين بواحد، ويكرهه نسيئة (^١). وحسنه الترمذي من حديث حجاج بن أرطاة، عن أبي الزبير (^٢). وقال الأثرم: قيل لأحمد: حجاج، عن أبي الزبير، عن جابر الحديث، فقال:\nحجاج زاد فيه شيئًا، وليث بن سعد سمعه من أبي الزبير، لا يذكر فيه شيئًا، يقول: إنه - ﵇ - باع عبدًا بعبدين، ثم قال: ليس فيه شيء يعتمد عليه، ويعجبني أن يتوقاه (^٣).\nوروى الترمذي في \"علله\" من حديث زياد بن جبير، عن ابن عمر: نهى رسول الله - ﷺ - عن بيع الحيوان نسيئة، ثم قال: سألت محمدًا عنه فقال: إنما يرويه عن زياد، عن رسول الله في - ﷺ -، مرسلًا (^٤).\nورواه الطحاوي من حديث مسلم بن إبراهيم، عن محمد بن دينار، عن يونس بن عبيد، عن زياد عنه مرفوعًا (^٥).\nوقال الأثرم: ورواه عن مسلم. قال أبو عبد الله محمد بن دينار: زعموا كان لا يحفظ منهم، كان يتحفظ لهم، فذكرت (^٦) له حديث ابن عمر في الحيوان قال: ليس فيه ابن عمر، إنما هو زياد بن جبير، موقوف (^٧).\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٦٠.\n(^٢) \"سنن الترمذي\" (١٢٣٨).\n(^٣) \"المغني\" ٦/ ٦٦.\n(^٤) \"علل الترمذي\" ١/ ٤٩٠ - ٤٩١.\n(^٥) \"شرح معاني الآثار\" ٤/ ٦٠، وقال العيني في \"عمدة القاري\" ١٠/ ٣٠: إسناد جيد.\n(^٦) القائل: فذكرت. هو: أبو داود -﵀- وانظر التخريج التالي.\n(^٧) \"سؤالات أبي داود\" ١/ ٣٥٢ (٥٤٧).","vol":"14","page":586},{"text":"وقال ابن مسعود: السلف في كل شيء إلى أجل مسمى لا بأس به، ما خلا الحيوان (^١).\nوقال سعيد بن جبير: كان يكره السلم في الحيوان نسيئة (^٢)، وقيل: هو مذهب ابن عباس (^٣) وعمار، وأجازوا التفاضل فيه يدًا بيد، ومعنى النهي عندهم في ذلك: عدم وجوده، وأنه غير موقوف عليه.\nقال الطحاوي: وقد كان قبل نسخ الربا يجوز بيع الحيوان نسيئة.\n(وروى ابن إسحاق، عن أبي سفيان، عن مسلم بن كثير، عن جبير، عن عمرو بن حريش) (^٤) قال: قلت لعبد الله بن عمرو: إنه ليس بأرضنا ذهب ولا فضة، وإنما نبيع البعير بالبعيرين، والبقرة بالبقرتين،\nوالشاة بالشاتين، فقال: إن رسول الله - ﷺ - أمره أن يجهز جيشًا، فنفدت الإبل، فأمره أن يأخذ في قلاص الصدقة، فجعل يأخذ البعير\n_________\n(^١) رواه بهذا اللفظ البيهقي في \"سننه\" وروى نحوه عبد الرزاق في \"المصنف\" ٨/ ٢٣ - ٢٤ وابن الجعد في \"مسنده\" ١/ ٤٩ (٢٠٠).\n(^٢) رواه البيهقي في \"السنن\" ٦/ ٢٢ وقال الشافعي فيما نقله عنه البيهقي في \"سننه\": وأما رواية سعيد بن جبير عن ابن مسعود فهي أيضًا منقطعة، سعيد بن جيبر لم يدرك ابن مسعود وقد قيل: عنه عن حذيفة.\n(^٣) روى الحاكم في \"المستدرك\" عن ابن عباس نهيه عن السلف في الحيوان ٢/ ٥٧ من طريق الثوري عن معمر عن يحيى بن أبي كثير، عن عكرمة عنه به.\n(^٤) هكذا ذكر المصنف الإسناد نقلًا عن ابن بطال وبزيادة: عن جبير فيه وليس كما أورداه، وإنما صوابه عن ابن إسحاق، عن يزيد بن أبي حبيب، عن مسلم بن جبير، عن أبي سفيان، عن عمرو بن حريش. فيتضح أن المصنف أسقط يزيد بن أبي حبيب وقدم أبا سفيان فجعل الراوي عنه ابن إسحاق ونسب مسلم بابن كثير وهو ابن جبير، ثم قال: عن جبير عن عمرو. والصواب كما ذكرنا آنفًا لما أسنده أبو داود (٣٣٥٧)، والطحاوي في \"شرح المعاني\" ٤/ ٦٠ والمزي في \"تهذيب الكمال\" في ترجمة عمرو بن حريش ٢١/ ٥٨٤، مطولًا بالإسناد المذكور.","vol":"14","page":587},{"text":"بالبعيرين إلى إبل الصدقة، ثم نسخ ذلك بأحاديث المنع (^١)، وثبت أن القرض الذي هو بدل من مال لا يجب فيه حيوان في الذمم، وقد روي ذلك عن نفر من المتقدمين، ولما ذكر ابن أبي حاتم حديث ابن عمرو هذا قال: اختلف على ابن إسحاق في إسناده، والحديث مشهور (^٢). ولما ذكره البيهقي قال: له شاهد صحيح عن ابن جريج أن عمرو بن شعيب أخبره، عن أبيه، عن جده أن رسول الله - ﷺ - أمره أن يجهز جيشًا، الحديث (^٣).\nوفيه: البعير بالبعيرين وبالأبعرة. وسأل عثمان السجستاني يحيى بن معين عن سند هذا الحديث، فقال: سند صحيح مشهور (^٤)، وهذا المذهب أراده البخاري، ووجه إدخاله حديث صفية في هذا الباب أن صفية صارت إلى دحية الكلبي بأمره - ﷺ -، فأخبر رسول الله - ﷺ - أنها سيدة قريظة، ولا تصلح إلَّا له، فأمر، فأتى بها، فلما راها قال له: \"دعها وخذ غيرها\" فكان تركه لها عند رسول الله - ﷺ - وأخذه جارية من السبي غير معينة بيعًا لها بجارية نسيئة، حتى يأخذها ويستحسنها، فحينئذ تتعين له، وليس ذلك يدًا بيد.\nوحجة مالك: أن الحيوان إذا اختلفت منافعه، صار كجنسين من سائر الأشياء، يجوز فيه التفاضل والأجل؛ لاختلاف الأغراض فيه؛ لأن غرض الناس من الحيوان والعبيد المنافع، ولا ربا عندهم في\nالحيوان والعروض إذا أحدث فيها النسيئة، إلَّا من باب الزيادة في السلف، وإذا كان التفاضل في الجهة الواحدة خرج أن يتوهم فيه\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٦٠.\n(^٢) \"الجرح والتعديل\" ٨/ ١٩٣، ٩/ ٣٨٣.\n(^٣) \"السنن الكبرى\" ٥/ ٢٨٧.\n(^٤) \"تاريخ عثمان بن سعيد الدارمي\" ١/ ١٩٩.","vol":"14","page":588},{"text":"الزيادة في السلف، وليس العبد الكاتب والصانع عندهم مثل العبد الذي هو مثله في الصورة، إذا لم يكن كاتبا ولا صانعًا، وأما إذا اتفقت منافعها، فلا يجوز عنده صنف منه بصنف مثله أكثر منه إلى أجل؛ لأن ذلك يدخل في معنى قرض جرَّ منفعة؛ لأنه أعطى شيئًا له منفعة بشيء أكثر منه مثل تلك المنفعة؛ لأنه إنما طلب زيادة الشيء؛ لاختلاف منافعه، فلم يجز ذلك (^١).\nوتأول مالك فيما روى عن علي أنه باع جملًا له يدعى بعصيفير بعشرين بعيرًا إلى أجل (^٢). وبما روي عن ابن عمر أنه اشترى راحلة بأربعة أبعرة، أن منافعها كانت مختلفة، وليس في الحديث عنهم أن منافعها كانت متفقة، فلا حجة للمخالف فيه. وروى وكيع بن الجراح في \"مصنفه\": حدثنا حسن بن صالح، عن عبد الأعلى، قال: شهدت شريحًا رد السلم في الحيوان، وحدثنا إسرائيل، عن إبراهيم بن\nعبد الأعلى سمعت سويد بن غفلة يكره السلم في الحيوان، وحدثنا النضر بن أبي مريم أن الضحاك رخص فيه ثم رجع عنه (^٣).\nاحتج الشافعي بحديث أبي هريرة الثابت في الصحيح (^٤) (^٥)، ورواه الشافعي، عن الثقة، عن سفيان بن سعيد، عن سلمة بن كهيل، عن أبي هريرة: كان لرجل على رسول الله - ﷺ - سن من الإبل، فجاء يتقاضاه فقال: \"أعطوه\" فلم يجدوا إلا سنًا فوق سنه، فقال: \"أعطوه،\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٥٤ - ٣٥٥.\n(^٢) رواه الشافعي في \"الأم\" ٣/ ١٠٣.\n(^٣) عنه ابن أبي شيبة في \"المصنف\" ٤/ ٤٢٤.\n(^٤) فوقها في الأصل: (خ. م).\n(^٥) سيأتي برقم (٢٣٠٥) كتاب: الوكالة، باب: وكالة الشاهد والغائب جائزة.","vol":"14","page":589},{"text":"فإن خيركم أحسنكم قضاءً\" (^١) وللبخاري: \"دعوه فإن لصاحب الحق مقالًا\" (^٢) وسيأتي.\nوفي أفراد مسلم من حديث أبي رافع قال: استسلف رسول الله - ﷺ - بكرًا فقدمت عليه إبل من إبل الصدقة، فأمر أبا رافع أن يقضي الرجل بكرة، فرجع إليه أبو رافع، فقال: لم أجد فيها إلا خيارًا رباعيًّا، فقال: \"أعطه إياه، إن خيار الناس أحسنهم قضاء\" وفي لفظ: \"فإن خير عباد الله أحسنهم قضاء\" (^٣) ولم يخرج البخاري عن أبي رافع في كتابه إلا حديثًا واحدًا في الشفعة، يأتي (^٤).\nقال الشافعي: هذا الحديث الثابت عن رسول - ﷺ - أنه - ﵇ - ضمن بعيرًا بالصفة ما دل على أنه يجوز أن يضمن الحيوان كله بصفة في السلف وغيره، وفيه دليل أنه لا بأس أن يقضي أفضل مما عليه متطوعًا (^٥).\nقال البيهقي: واحتج الشافعي بأمر الدية، فقال: قد قضى رسول الله - ﷺ - بالدية مائة من الإبل، ولم أعلم المسلمين اختلفوا بأسنان معروفة في مضي ثلاث سنين، وأنه افتدى كل من لم يطلب عنه نفسًا من سبي هوازن بإبل سماها ست أو خمس إلى أجل (^٦).\n_________\n(^١) \"مسند الشافعي بترتيب السندي\" ١/ ٧٧١ (٥٩٦).\n(^٢) سيأتي برقم (٢٤٠١) كتاب: الاستقراض، باب: لصاحب الحق مقال، ومسلم برقم (١٦٠١).\n(^٣) مسلم (١٦٠٠) كتاب: المساقاة، باب: من استسلف شيئًا فقضى خيرًا منه وخيركم أحسنكم قضاء.\n(^٤) سيأتي برقم (٢٢٥٨) كتاب: الشفعة، باب: عرض الشفعة على صاحبها قبل البيع.\n(^٥) \"الأم\" ٣/ ١٠٣ \"معرفة السنن والآثار\" ٨/ ١٩٢.\n(^٦) \"معرفة السنن والآثار\" ٨/ ١٩٢.","vol":"14","page":590},{"text":"قال البيهقي: هذا فيما رواه أهل المغازي، وفيما رواه عمرو بن شعيب، عن أبيه، عن جده (^١)، قال الشافعي: أخبرنا مالك، عن صالح بن كيسان، عن الحسن بن محمد بن على، عن علي بن أبي طالب، فذكر قصة العصيفير. وعن مالك، عن رافع، أن ابن عمر، فذكر أثره السالف أول الباب. وأخبرنا الثقة، عن الليث، عن أبي الزبير، عن جابر: جاء عبد فبايع رسول الله - ﷺ - على الهجرة ولم يشعر -أو قال: لم يسمع بأنه عبد، فجاء سيده يريده، فقال - ﵇ -: \"بعه\" فاشتراه بعبدين أسودين (^٢)، وأخبرنا سعيد بن سالم، عن ابن جريج، عن عبد الكريم الجزري، أخبره أن زياد بن أبي مريم مولى عثمان بن عفان، أخبره أن رسول الله - ﷺ - بعث مصدقًا فجاء بظهر مسنات، فلما رآه قال: \"هلكت وأهلكت\" فقال: يا رسول الله إني كنت أبيع البكرين والثلاث بالبعير المسن يدًا بيد، وعلمت من حاجة رسول الله - ﷺ - إلى الظهر فقال: \"فذاك إذن\" وفي رواية ابن عباس \"بيع البعير بالبعيرين\" (^٣) وروينا عن سعيد بن جبير، عن ابن عباس أنه كان لا يرى بأسًا بالسلف في الحيوان، وذكر أيضًا قول ابن شهاب في بيع الحيوان اثنين بواحد إلى أجل لا بأس به. وأخبرنا مالك، عن ابن شهاب، عن سعيد بن المسيب أنه قال: لا ربا في الحيوان، وإنما نهي في الحيوان عن ثلاث: المضامين، والملاقيح، وحبل الحبلة.\nقال: والمضامين: ما في بطون الإناث، والملاقيح: ما في ظهور الجمال، وحبل الحبلة: بيع لأهل الجاهلية.\n_________\n(^١) المصدر السابق.\n(^٢) \"الأم\" ٣/ ٣١.\n(^٣) \"الأم\" ٣/ ١٠٣.","vol":"14","page":591},{"text":"وأخبرنا سعيد بن سالم، عن ابن جريج، عن عطاء أنه قال: وأبيع البعير بالبعيرين يدًا بيدٍ زيادة ورق، والورق نسيئة (^١)، قال الشافعي: وبهذا كله أقول، وخالفنا بعض الناس فقال: لا يجوز أن يكون الحيوان نسيئة أبدًا، فناقضتهم بالدية والكتابة عن الوصفاء بصفة، وبإصداق العبيد والإبل بصفة، قال: وإنما كرهنا السلم في الحيوان؛ لأن ابن مسعود كرهه، قال الشافعي: هو منقطع عنه (^٢). قال أحمد: (^٣) يرويه عنه إبراهيم النخعي (^٤). قلت: رواه ابن أبي شيبة عن وكيع، ثنا سفيان، عن قيس بن مسلم، عن طارق بن شهاب أن زيد بن ثابت أسلم إلى عتريس (^٥) بن عرقوب في قلائص، قال: فسألت ابن مسعود فكره السلم في الحيوان (^٦).\nقال الشافعي: ويزعم الشعبي الذي هو أكبر من الذي روى عنه كراهيته أنه إنما أسلف له في لقاح فحل إبل بعينه، وهذا مكروه عندنا، وعند كل أحد، هذا بيع الملاقيح والمضامين أو هما، وقلت لمحمد بن الحسن: أنت أخبرتني عن أبي يوسف، عن عطاء بن السائب، عن أبي البحتري: أن بني عم لعثمان بن عفان أتوا واديًا فصنعوا شيئًا في إبل رجل، قطعوا به لبن إبله، وقتلوا فصالها، فأتى عثمان وعنده ابن مسعود فرضي بحكم ابن مسعود، فحكم أن يعطي بواديه إبلًا مثل إبله، وفصالًا مثل فصاله، فأنفذ ذلك عثمان.\n_________\n(^١) \"الأم\" ٣/ ١٠٤.\n(^٢) \"الأم\" ٣/ ١٠٦.\n(^٣) هو الإمام البيهقي -﵀- وليس الإمام أحمد بن حنبل كما يتوهم لأول وهلة.\n(^٤) \"شرح معاني الآثار\" ٨/ ١٩٥.\n(^٥) ورد بهامش الأصل: عتريس لا يصح له صحبة، قاله الذهبي في \"تجريده\".\n(^٦) \"المصنف\" ٤/ ٤٢٣ - ٤٢٤ (٢١٦٨٥).","vol":"14","page":592},{"text":"ويروى عن ابن مسعود أنه قضى في حيوان مثله دينًا؛ لأنه إذا قضى به بالمدينة ويعطيه بواديه كان دينًا، نريد أن يروي عن عثمان أنه يقول بقوله، وأنتم تروون عن المسعودى، عن القاسم بن عبد الرحمن قال: أُسلم لابن مسعود وصفاء أحدهم أبو زيادة أو أبو زائدة مولانا. وتروون عن ابن عباس أنه أجاز السلم في الحيوان، وعن رجل آخر من الصحابة (^١).\nقال البيهقي: روى أبو حسان الأعرج قال: سألت ابن عمر وابن عباس عن السلم في الحيوان، فقالا: إذا سمى الأسنان والآجال فلا بأس. وقال أبو نضرة: سألت ابن عمر عن السلف في الوصفاء فقال: لا بأس به. قلت: أخرجه ابن أبي شيبة، حدثنا سهل بن يوسف، عن حميد، عن أبي نضرة قال: قلت لابن عمر: إن أمراءنا ينهوننا (^٢) عنه -يعني: السلم- في الحيوان وفي الوصفاء. قال: فأطع أمراءك إن كانوا ينهون (^٣) عنه. وأمراؤهم يومئذ مثل الحكم بن عمرو الغفاري، وعبد الرحمن بن سمرة، (^٤) قال: وروي عن عمر أنه كرهه، وكذلك عن حذيفة، والحديث عنهما منقطع، وعن ابن عباس وابن عمر موصول بقولنا: قال الشافعي في القديم: وقد يكون ابن مسعود كرهه تنزهًا عن التجارة فيه، لا على تحريمه (^٥).\n_________\n(^١) \"الأم\" ٣/ ١٠٦ - ١٠٧.\n(^٢) فوقها في الأصل: كذا.\n(^٣) في الأصل: ينهوا، وعليها: كذا.\n(^٤) \"مصنف ابن أبي شيبة\" ٤/ ٤٢٤ (٢١٦٩٢).\n(^٥) \"معرفة السنن والآثار\" ٨/ ١٩٦.","vol":"14","page":593},{"text":"<span data-type='title' id=toc-1625>١٠٩ - باب بَيْعِ الرَّقِيقِ</span>\n٢٢٢٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي ابْنُ مُحَيْرِيزٍ، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ ﵁ أَخْبَرَهُ أَنَّهُ بَيْنَمَا هُوَ جَالِسٌ عِنْدَ النَّبِيِّ - ﷺ - قَالَ: يَا رَسُولَ اللهِ، إِنَّا نُصِيبُ سَبْيًا، فَنُحِبُّ الأَثْمَانَ، فَكَيْفَ تَرَى فِي العَزْلِ؟ فَقَالَ: \"أَوَإِنَّكُمْ تَفْعَلُونَ ذَلِكَ؟ لَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا ذَلِكُمْ، فَإِنَّهَا لَيْسَتْ نَسَمَةٌ كَتَبَ اللهُ أَنْ تَخْرُجَ إِلَّا هِىَ خَارِجَةٌ\". [٢٥٤٢، ٤١٣٨، ٥٢١٠، ٦٦٠٣، ٧٤٠٩ - مسلم: ١٤٣٨ - فتح: ٤/ ٤٢٠].\nذكر فيه حديث الزهرى أَخْبَرَنِي ابن مُحَيْرِيزٍ، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ أَخْبَرَهُ أَنَّهُ بَيْنَمَا هُوَ جَالسٌ عِنْدَ النَّبِيِّ - ﷺ - قَالَ رجل: يَا رَسُولَ اللهِ، إِنَّا نُصِيبُ سَبْيًا، فَنُحِبُّ الأَثْمَانَ، فَكَيْفَ تَرى فِي العَزْلِ؟ فَقَالَ: \"أَوَإِنَّكُمْ تَفْعَلُونَ ذَلِكَ؟ لَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا ذَلِكُمْ، فَإِنَّهَا لَيْسَتْ نَسَمَة كَتَبَ اللهُ أَنْ تَخْرُجَ إِلَّا وهِيَ خَارِجَة\".\nهذا الحديث أخرجه البخاري في موضع آخر (^١) وقال: ابن محيريز هو عبد الله بن محيريز أبو محيريز الجمحي. قلت: وجده جنادة بن وهب بن لُوذان بن سعد بن جمح، مات (^٢) بالشام في خلافة عمر بن عبد العزيز (^٣).\n_________\n(^١) سيأتي برقم (٦٦٠٣) كتاب: القدر، باب: ﴿وَكَانَ أَمْرُ اللهِ قَدَرًا مَقْدُورًا﴾.\n(^٢) في هامش الأصل: قوله، يعني: عبد الله بن محيريز، قال الذهبي في \"الكاشف\": قبل المائة، وقال النووي في \"التهذيب\": قال البخاري عن ضمرة: توفي في خلافة الوليد بن عبد الملك، وقيل في خلافة بن العزيز. انتهى، واتفقوا على توثيقه، قاله النووي.\n(^٣) ذكره خليفة بن خياط في \"طبقاته\" ١/ ٥٣٧ (٢٧٥٣) وانظر ترجمته في \"طبقات ابن سعد\" ٧/ ٤٤٧، و\"طبقات خليفة\" ١/ ٥٣٧، \"ثقات ابن حبان\" ٥/ ٦ و\"تهذيب الكمال\" ١٦/ ١٠٦ (٣٥٥٥).","vol":"14","page":594},{"text":"وللنسائي: سأل رجل رسول الله - ﷺ - عن العزل، فقال: إن امرأتي ترضع وأنا أكره أن تحمل، فقال: ما قدر في الرحم سيكون (^١). وفي الباب عن جابر (د. ت) (^٢) وغيره، كما سيأتي في بابه. وروى حديث الباب موسى بن عقبة، عن ابن محيريز، عن أبي سعيد، فقال: أصبنا سبيًا من سبي هوازن، وذلك يوم حنين سنة ثمانٍ. ووهم ابن عقبة في ذلك (^٣) ورواه أبو إسحاق السبيعي، عن أبي الوداك، عن أبي سعيد قال: لما أصبنا سبي حنين سألنا رسول الله - ﷺ - عن العزل فقال: \"ليس من كل الماء يكون الولد\" (^٤) ورواه مسلم من حديث علي بن أبي طلحة، عن أبي الوداك بلفظ: سئل رسول الله - ﷺ - عن العزل (^٥). لم يذكر سبي حنين ولا غيره، وكذا ما ذكره أبو عمر (^٦) من رواية موسى بن عقبة، عن ابن محيريز ذكره مسلم (^٧)، ولم يذكر فيه سبي\n_________\n(^١) سنن النسائي ٦/ ١٠٨ وصححه الألباني في \"السلسلة الصحيحة\" (١٠٣٢).\n(^٢) سيأتي برقم (٥٢٠٧) كتاب: النكاح، باب: العزل.\n(^٣) قال أبو عمر في \"الاستذكار\" ١٨/ ١٩٧ - ١٩٨: وروى هذا الحديث موسى بن عقبة عن محمد بن يحيى بن حبان، عن ابن محيريز، عن أبي سعيد بالإسناد المذكور، إلا أنه قال الذي: أصبنا سبيًا من سبي أوطاس وإنهم أرادوا أن يستمتعوا منهن، ولا يحملن، فسألوا النبي - ﷺ - عن ذلك؟ فقال: \"ما عليكم ألا تفعلوا فإن الله كتب ما هو كائن إلى يوم القيامة\" فجعل موسى بن عقبة هذا الحديث في سبى أوطاس. وسبي أوطاس هو سبي هوازن وذلك يوم حنين سنة ثمان من الهجرة فوهم موسى بن عقبة في ذلك.\n(^٤) أخرجه أحمد ٣/ ٤٩، وأبو يعلى ٢/ ٣٨٤ (١١٥٣)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٣٤.\n(^٥) \"مسلم\" (١٤٣٨) (١٣٣) كتاب: النكاح، باب: حكم العزل.\n(^٦) \"الاستذكار\" ١٨/ ١٩٧ - ١٩٨.\n(^٧) مسلم ١٤٣٨/ ١٢٦ كتاب: النكاح، باب: حكم العزل.","vol":"14","page":595},{"text":"أوطاس ولا غيره، وإنما ذكر مسلم يوم أوطاس من حديث أبي علقمة، عن أبي سعيد في قصة تحرج أصحابه من وطء السبايا من أجل أزواجهن (^١)، وهي قصة أخرى في زمن آخر غير زمان بني المصطلق التي في الخامسة، والصحيح في الأول رواية من روى بني المصطلق.\nوقوله: \"فَنُحِبُّ الأَثْمَانَ\".\nفيه: دلالة على عدم جواز بيع أمهات الأولاد؛ لأن العمل منهن يمنع الفداء والثمن، وهو حجة على داود وغيره ممن يجوز (^٢) بيعهن، وسيأتي بسطه في موضعه. وفي لفظ: (وأحببنا الفداء).\nوقوله: (\"أَوَإِنَّكُمْ تَفْعَلُونَ ذَلِكَ؟ \") على التعجب منه يقول: وقد فعلتم؟!\nوقوله: (\"لَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا\"). قال الداودي: هو أقرب إلى النهي. وقال المبرد: لا بأس عليكم أن تفعلوا، ومعنى (لا) الثانية: طرحها.\nو(النَسَمَة): النفس وكل ذات روح، والنسم: الأرواح. أي: ليس ذو نسمة، ويراد بها الذكر والأنثى.\nقال القزاز: كل إنسان نسمة، ونفسه نسمة.\nوقوله: (\"إِلَّا وهِيَ خَارِجَةٌ\") أي: جف القلم بكل ما يكون.\nوفيه: دلالة على أن الولد يكون مع العزل؛ ولهذا صحح أصحابنا أنه لو قال: وطئت وعزلت، لحقه على الأصح (^٣).\n_________\n(^١) مسلم (١٤٥٦) كتاب: الرضاع، باب: جواز وطء المسبية بعد الاستبراء.\n(^٢) وممن أجاز ذلك من الأوائل علي بن أبي طالب، وابن عباس ﵄\nانظر، \"الإشراف\" ٢/ ٢١٣.\n(^٣) \"روضة الطالبين\" ٣/ ٤٠٤ - ٤٠٥.","vol":"14","page":596},{"text":"وما ترجم له من بيع الرقيق ظاهر كبيع سائر المباحات، وهي داخلة في عموم قوله تعالى ﴿وَأَحَلَّ اللهُ البَيْعَ﴾ [البقرة: ٢٧٥].\nتنبيهات:\nأحدها: قد أسلفنا أن الحديث حجة على داود في إجازته بيع أمهات الأولاد، ووجهه أنه لولا أن الحمل يبطل الثمن لم يقرهم على هذا الاعتقاد، وتكلف الحيلة له، ولقال لهم: وأي حاجة إلى العزل، والبيع يجوز، وانفصل المحتج لداود بأنه قال: ظاهره أنهم كانوا يريدون الفداء، فإذا حملن تعذر ذلك حتى (^١) يضعن، وإلا صار أولادهم في أيدي الكفار، ولعل العرب الذين كان ذلك السبي منهم\nإذا حملن من المسلمين لا يفدونهم، أو يفدونهم بقليل الثمن، فعن هذا سألوا، لا على أن الإيلاد يمنع بيعهن.\nثانيها: وطء المسبية والالتذاذ بها موقوف على القسمة والاستبراء، فكيف أرادوا وطأهن؟ ولعلهم إنما سألوا ذلك؛ لاشتداد العزبة، وظنوا أن وطأهن دون الفرج مباح إذا اجتنبوا موضع الولد، فأعلم أن الماء ربما سبق إلى الفرج، فيكون منه الولد وإن عزل، ليبين لهم حكم العزل، وإذا حمل على ذلك لم يدل على منع بيعهن.\nثالثها: كان ذلك في غزوة بني المصطلق -كما مرَّ- وكانت سنة ست، أو خمس، أو أربع (^٢)، واختلف: هل كانوا أهل كتاب أم لا؟ على قولين، قال أبو محمد الأصيلي: كانوا عبدة أوثان، وإنما جاز\n_________\n(^١) في الأصل بعدها: صاروا لا.\n(^٢) سيأتي ذلك في كتاب: المغازي، باب: غزوة بني المصطلق من خزاعة قبل حديث (٤١٣٨).","vol":"14","page":597},{"text":"وطؤهن قبل نزول ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١] وقال الداودي: كانوا أهل كتاب، فلم يحتج فيهن إلى ذكر الإسلام. قال ابن التين: والظاهر الأول؛ لقوله في بعض طرقه: فأصبنا سبيا من سبي العرب. ثم نقل عن الشيخ أبي محمد أنه كان أسر من بني المصطلق أكثر من سبعمائة، ومنهم جويرية بنت الحارث أعتقها وتزوجها. فلعله لما دخل بها سألته في الأسرى، فوهبهم لها.\nرابعها: حكم العَزْلِ عندنا: إن كانت أمة جاز قطعًا على ما ادعاه الرافعي، وإن كان حكى في \"البحر\" وجها، وأما الزوجة فالأصح جوازه بكره (^١)، ومنهم من جوزه عند إذنها، ومنعه عند عدمه. وذكر بعض العلماء أربعة أقوال فيه: الجواز كمذهبنا، والمنع، ومذهب مالك جوازه في التسري، وفي الحرة موقوف على إذنها، وسيد الأمة.\n(خامسها) (^٢): يجوز برضا الموطوءة كيف كانت، حكاها كذلك ابن التين.\nحجة من أجاز حديث جابر: كنا نعزل والقرآن ينزل، فبلغ ذلك النبي - ﷺ -، فلم ينهنا.\nوحجة من منع أنه - ﵇ - لما سئل عنه قال: \"ذلك الوأد الخفي\" (^٣).\n_________\n(^١) ورد بهامش الأصل: وقيل: يحرم به مطلقًا، وهو الأصح في كلام الشيخ، ومنهم من حرمه في الحرة.\n(^٢) جاء في الأصل و(م): (رابعها).\n(^٣) انظر: \"الإشراق\" لابن المنذر ١/ ١٣٧، و\"المغني\" ١٠/ ٢٢٨ - ٢٣٠ والحديث رواه مسلم في صحيحه (١٤٤٢).","vol":"14","page":598},{"text":"<span data-type='title' id=toc-1626>١١٠ - باب بَيْعِ المُدَبَّرِ</span>\n٢٢٣٠ - حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ ﵁ قَالَ: بَاعَ النَّبِيُّ - ﷺ - المُدَبَّرَ. [انظر: ٢١٤١ - مسلم:\n\n٩٩٧ - فتح: ٤/ ٤٢٠]\n\n٢٢٣١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ يَقُولُ: بَاعَهُ رَسُولُ اللهِ - ﷺ -. [انظر: ٢١٤١ - مسلم: ٩٩٧ - فتح: ٤/ ٤٢١]\n٢٢٣٢ و٢٢٣٣ - حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَعْقُوبُ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ قَالَ: حَدَّثَ ابْنُ شِهَابٍ أَنَّ عُبَيْدَ اللهِ أَخْبَرَهُ، أَنَّ زَيْدَ بْنَ خَالِدٍ وَأَبَا هُرَيْرَةَ ﵄ أَخْبَرَاهُ أَنَّهُمَا سَمِعَا رَسُولَ اللهِ - ﷺ - يُسْأَلُ عَنِ الأَمَةِ تَزْنِي وَلَمْ تُحْصَنْ. قَالَ: \"اجْلِدُوهَا، ثُمَّ إِنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ بِيعُوهَا\" بَعْدَ الثَّالِثَةِ أَوِ الرَّابِعَةِ. [انظر: ٢١٥٣ و٢١٥٤ - مسلم: ١٧٠٤ - فتح: ٤/ ٤٢١]\n\n٢٢٣٤ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: أَخْبَرَنِي اللَّيْثُ، عَنْ سَعِيدٍ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِذَا زَنَتْ أَمَةُ أَحَدِكُمْ، فَتَبَيَّنَ زِنَاهَا، فَلْيَجْلِدْهَا الحَدَّ وَلَا يُثَرِّبْ [عَلَيْهَا]، ثُمَّ إِنْ زَنَتْ فَلْيَجْلِدْهَا الحَدَّ وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتِ الثَّالِثَةَ فَتَبَيَّنَ زِنَاهَا فَلْيَبِعْهَا، وَلَوْ بِحَبْلٍ مِنْ شَعَرٍ\". [انظر: ٢١٥٢ - مسلم: ١٧٠٣ - فتح: ٤/ ٤٢١]\nذكر فيه حديثي جابر قال: بَاعَ النَّبِيُّ - ﷺ - المُدَبَّرَ، وحديث أبي هريرة وزيد بن خالد في بيع الأمة إذا زنت وقد سلف (^١).\nثم ساقه من حديث أبي هريرة وحده وقد سلف أيضًا في باب بيع العبد الزاني.\n_________\n(^١) سلف برقم (٢١٥٣، ٢١٥٤) كتاب: البيوع.","vol":"14","page":599},{"text":"واختلف العلماء في بيع المدبر، فذهب مالك والكوفيون إلى أنه لا يجوز بيعه، ولا يجوز تحويله عن موضعه الذي وضع فيه (^١)، وقال الشافعي: بيعه جائز؛ استدلالًا بهذا الحديث (^٢).\nوسيأتي إيضاحه في بابه إن شاء الله تعالى، ولهذا أسقط هذا الباب ابن التين، وأدخله ابن بطال في الباب الذي قبله، وما فعله جيد؛ لأجل حديث أبي هريرة الآخر، فإنه لا معنى لإدخاله في بيع المدبر (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٣/ ٦.\n(^٢) \"الأم\" ٧/ ٢٢٦، وانظر تفصيل المسألة في: \"الإشراف\" لابن المنذر ٢/ ٢٠٥، و\"مختصر اختلاف العلماء\" ٣/ ١٨٣.\n(^٣) في هامش الأصل: نعم له معنى، وهو أن الأمة الزانية يجوز بيعها سواء كانت مدبرة أم لا؛ لإن الشارع لم يحد في ذلك.","vol":"14","page":600},{"text":"<span data-type='title' id=toc-1627>١١١ - باب هَلْ يُسَافِرُ بِالجَارِيَةِ قَبْلَ أَنْ يَسْتَبْرِئَهَا</span>؟\nوَلَمْ يَرَ الحَسَنُ بَأْسًا أَنْ يُقَبِّلَهَا أَوْ يُبَاشِرَهَا. وَقَالَ ابْنُ عُمَرَ: إِذَا وُهِبَتِ الوَلِيدَةُ التِي تُوطَأُ أَوْ بِيعَتْ أَوْ عَتَقَتْ فَلْيُسْتَبْرَأْ رَحِمُهَا بِحَيْضَةٍ، وَلَا تُسْتَبْرَأُ العَذْرَاءُ. وَقَالَ عَطَاءٌ: لَا بَأْسَ أَنْ يُصِيبَ مِنْ جَارِيَتِهِ الحَامِلِ مَا دُونَ الفَرْجِ. وَقَالَ اللهُ تَعَالَى: ﴿إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ﴾ [المؤمنون: ٦].\n\n٢٢٣٥ - حَدَّثَنَا عَبْدُ الغَفَّارِ بْنُ دَاوُدَ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - خَيْبَرَ، فَلَمَّا فَتَحَ اللهُ عَلَيْهِ الحِصْنَ ذُكِرَ لَهُ جَمَالُ صَفِيَّةَ بِنْتِ حُيَىِّ بْنِ أَخْطَبَ -وَقَدْ قُتِلَ زَوْجُهَا وَكَانَتْ عَرُوسًا- فَاصْطَفَاهَا رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ، فَخَرَجَ بِهَا حَتَّى بَلَغْنَا سَدَّ الرَّوْحَاءِ حَلَّتْ، فَبَنَى بِهَا، ثُمَّ صَنَعَ حَيْسًا فِي نِطَعٍ صَغِيرٍ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: \"آذِنْ مَنْ حَوْلَكَ\". فَكَانَتْ تِلْكَ وَلِيمَةَ رَسُولِ اللهِ - ﷺ - عَلَى صَفِيَّةَ، ثُمَّ خَرَجْنَا إِلَى المَدِينَةِ، قَالَ: فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - يُحَوِّي لَهَا وَرَاءَهُ بِعَبَاءَةٍ، ثُمَّ يَجْلِسُ عِنْدَ بَعِيرِهِ فَيَضَعُ رُكْبَتَهُ، فَتَضَعُ صَفِيَّةُ رِجْلَهَا عَلَى رُكْبَتِهِ حَتَّى تَرْكَبَ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٤/ ٤٢٤]\nثم ساق حديث أَنَسٍ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - خيْبَرَ، فَلَمَّا فَتَحَ اللهُ عَلَيْهِ الحِصْنَ ذُكِرَ لَهُ جَمَالُ صَفيةَ بِنْتِ حُيَى بْنِ أَخْطَبَ -وَقَدْ قُتِلَ زَوْجُهَا وَكَانَتْ عَرُوسًا- فَاصْطَفَاهَا رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ، فَخَرَجَ بِهَا حَتَّى بَلَغْنَا سَدَّ الرَّوْحَاءِ حَلَّتْ، فَبَنَى بِهَا … الحديث.\nالشرح:\nالتعليق الأول رواه ابن أبي شيبة عن ابن علية قال: سئل يونس عن الرجل يشترى الأمة يستبرئها يصيب منها القبلة والمباشرة، فقال ابن","vol":"14","page":601},{"text":"سيرين: يكره ذلك. ويذكر عن الحسن أنه كان لا يرى بالقبلة بأسًا، وعن عكرمة في الرجل يشتري الجارية الصغيرة، وهي أصغر من ذلك قال: لا بأس أن يمسها قبل أن يستبرئها. وقال إياس بن معاوية في رجل اشترى جارية صغيرة لا يجامع مثلها قال: لا بأس أن يطأها، ولا يستبرئها. وكره قتادة تقبيلها حتى يستبرئها (^١). وقال أيوب اللخمي: وقعت في سهم ابن عمر جارية يوم جلولاء، فما ملك نفسه\nأن جعل يقبلها.\nقال ابن بطال: ثبت هذا عنه (^٢).\nوأثر ابن عمر رواه أيضًا ابن أبي شيبة عن عبد الوهاب، عن سعيد، عن أيوب، عن نافع، عن ابن عمر قال: إن اشترى أمةً عذراء فلا يستبرئها (^٣). قال ابن التين: وهذا خلاف ما يقوله مالك.\nقلت: والشافعي، وقيل: تستبرأ استحبابًا.\nوعَتَقَتْ، بفتح العين: هو الصحيح، وروي بضمها، وليس بشيء.\nوعن ابن سيرين في الرجل يشتري الأمة العذراء قال: لا يقربن ما دون رحمها حتى يستبرئها.\nوعن الحسن وإن كانت بكرًا، وكذا قاله عكرمة (^٤). وقال عطاء في رجل اشترى جارية من أبويها عذراء: يستبرئها بحيضتين.\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة في \"المصنف\" ٣/ ٥٠٨.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٥٩.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٥٠٥ (١٦٦١٨). بإسناد يختلف عما ذكره المصنف ففي المطبوع، قال: حدثنا عبد الوهاب، عن يونس، عن أيوب، عن ابن عمر به.\n(^٤) المصدر السابق.","vol":"14","page":602},{"text":"ومذهب جماعة منهم ابن القاسم وسالم والليث وأبو يوسف (^١): لا استبراء إلا على البالغة، وكان أبو يوسف لا يرى استبراء العذراء وإن كانت بالغة، وذكره ابن الجوزي عنه. وأثر عطاء لا يحضرني، قال ابن التين إن أراد الحامل من سيدها فهو فاسد، وإن أراد غيره وهي مسبية أو زانية فسيأتي إذا لم يكن العمل من زوجها.\nوفي \"مصنف ابن أبي شيبة\": سئل ابن عباس عن رجل اشترى جارية وهي حامل أيطؤها؟\nقال: لا (^٢)، ونهى عنه أبو موسى الأشعري وناجية بن كعب، وسعيد بن المسيب، وفيه أحاديث تأتي في موضعها إن شاء الله تعالى، وحديث أنس يأتي أيضًا.\nإذا تقرر ذلك: فالحديث دال على أن الاستبراء أمانة، يؤتمن المبتاع عليها بأن لا يطأها حتى تحيض حيضة إن لم تكن حاملًا، فإنه - ﵇ - جعل رداءه على صفية، وأمرها أن تحتجب بالجعرانة (^٣) (^٤) حين صارت في سهمه، ومعلوم أن من سنته أن الحائل لا توطأ حتى تحيض حيضة، خشية الحمل، وأن الحامل لا توطأ حتى تضع؛ لئلا يسقي ماؤه زرع غيره، فلما كان أمانة ارتفعت فيه الحكومة.\nوفيه حجة لمن يوجب المواضعة على البائع، وهو قول جماعة فقهاء\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ١١ - ١٢، \"مختصرًا ختلاف العلماء\" ٣/ ١٧٢ - ١٧٣.\n(^٢) \"المصنف\" ٤/ ٢٩ (١٧٤٥٠).\n(^٣) انظر: \"معجم ما استعجم\" ١/ ٣٨٤، \"معجم البلدان\" ٢/ ١٤٢.\n(^٤) ورد بهامش الأصل قوله الجعرانة غلط، وأين الجعرانة وخيبر؟ وطريقها إلى المدينة، فإن الجعرانة أحد حدة لحرم مكة بينها وبين مكة تسعة أميال فاعلمه.","vol":"14","page":603},{"text":"الأمصار، غير ربيعة ومالك، فإنهما أوجبا المواضعة في الجواري المرتفعات المتخذات للوطء خاصة. قال مالك في \"المدونة\": أكره ترك المواضعة وائتمان المبتاع على الاستبراء، فإن فعلا أجزأهما، وهي من البائع حتى تدخل في أول دمها، (^١) وإنما قال مالك بها خشية أن يتذرع المشتري إلى المواضعة قبل الاستبراء؛ حياطة على الفروج؛ وحفظًا للأنساب؛ ولقوله - ﵇ -: \"لا توطأ حائل حتى تحيضر\" (^٢).\nواحتج من لم ير المواضعة بأن عطاء بن أبي رباح قال: ما سمعنا بها قط. وقال محمد بن عبد الحكم: أول من قال بها ربيعة.\nوقال الطحاوي: الدليل على أنها غير واجبة أن العقد إنما يوجب تسليم البدلين، وقد وافقنا مالك على أن غير المرتفعات من الجواري لا يجب فيهن استبراء، فوجب أن يكون كذلك حكم المرتفعات (^٣).\nوأجمع الفقهاء على أن حيضة واحدة براءة في الرحم، إلا أن مالكًا والليث قالا: إن اشتراها في أول حيضها اعتدَّ بها، وإن كان في آخرها لم يعتد بها. وقال ابن المسيب: حيضتان (^٤).\nوقال ابن سيرين ثلاث (^٥).\nواختلف إذا أمن فيها العمل، فقال مالك: تستبرأ (^٦).\n_________\n(^١) \"المدونة\" ٢/ ٣٥٠.\n(^٢) سيأتي تخريجه.\n(^٣) \"مختصر اختلاف العلماء\" ٣/ ١٧٥.\n(^٤) رواه عبد الرزاق ٧/ ٢٢٢ (١٢٨٧٦)، ابن أبي شيبة ٤/ ١٥١ (١٨٧٦٢).\n(^٥) رواه ابن أبي شيبة ٣/ ١٤٩ (١٨٧٣٤).\n(^٦) كما في \"مواهب الجليل\" ٥/ ٥٢٦.","vol":"14","page":604},{"text":"وقال مطرف وابن الماجشون: لا (^١).\nواختلفوا في قبلة الجارية ومباشرتها قبل الاستبراء، فأجاز ذلك الحسن البصري وعكرمة (^٢)، وبه قال أبو ثور، وقد أسلفنا فعل ابن عمر فيه، وكرهه ابن سيرين (^٣)، وهو قول مالك والليث وأبي حنيفة\nوالشافعي، ووجهه: قطعًا للذريعة وحفظًا للأنساب.\nوحجة من أجاز الآية التي ذكرها البخاري وهي خرجت مخرج العموم أريد بها الخصوص، فقد يملك ذات محرم منه، أو يطلقها بائنًا، أو تكون محرمة، أو حائضًا.\nوقوله - ﵇ -: \"إلا توطأ حامل حتى تضع، ولا حائل حتى تحيض\" (^٤) فدل هذا أن ما دون الوطء من المباشرة والقبلة في حيز المباح. وسفره - ﵇ - بصفية قبل أن يستبرئها حجة في ذلك؛ لكونه لو لم يحل له من مباشرتها ما دون الجماع لم يسافر بها معه؛ لأنه لا بد أن يرفعها أو ينزلها، وكان - ﵇ - لا يمس بيده امرأة لا تحل له، ومن هذا اختلافهم في مباشرة المظاهرة، وقبلته لامرأته التي ظاهر منها، فذهب\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ١٤ - ١٥.\n(^٢) رواه ابن أبي شيبة ٣/ ٥٠٨ (١٦٦٤٦، ١٦٦٤٧).\n(^٣) رواه ابن أبي شيبة ٣/ ٥٠٨ (١٦٦٤٦).\n(^٤) روى أبو داود (٢١٥٧)، وأحمد ٣/ ٦٢ (١١٥٩٦)، والدارمي ٣/ ١٤٧٤ (٢٣٤١) والحاكم ٢/ ١٩٥ عن أبي سعيد الخدري أن رسول الله - ﷺ - قال في سبي أوطاس: \"لا توطأ حامل حتى تضع، ولا غير ذات حمل حتى تحيض\". قال الحافظ في \"التلخيص\" ١/ ١٧٢: إسناده حسن. وروى الدارقطني ٣/ ٢٥٧ عن ابن عباس قال: نهى رسول الله - ﷺ - أن توطأ حامل حتى تضع، أو حائل حتى تحيض. قال الدارقطني: قال لنا ابن صاعد: وما قال لنا في هذا الإسناد أحد عن ابن عباس إلا العائذي.","vol":"14","page":605},{"text":"الزهري والنخعي ومالك وأبو حنيفة والشافعي إلى أنه لا يقبل امرأته، ولا يتلذذ منها بشيء، وقال الحسن البصري: لا بأس أن ينال منها ما دون الجماع، (^١) وهو قول الثوري والأوزاعي وأحمد وإسحاق وأبي ثور، وكذلك فسر عطاء وقتادة والزهري.\nوقوله: ﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٣] لعله عني بالمس: الجماع في هذِه الآية (^٢).\nواختلفوا في استبراء العذراء فقال ابن عمر: لا تستبرأ (^٣) -كما سبق- وبه قال أبو ثور، وقال سائر الفقهاء تستبرأ بحيضة إذا كانت ممن يحيض ويوطأ مثلها (^٤). وقال ابن الماجشون: إن كانت صغيرة\nأو ممن انقطع حيضها فلا تسبرأ.\nتنبيهات:\nأحدها: قال الداودي: قول الحسن السالف إن كان في المسبية فصواب؛ لأنه لم يبق فيها ملك لأحد، قال ابن التين: وهذا غير بين بل يمنع ذلك جملة: قال: كنا نمتع أي: يلتذ بأمته إذا زنت وحملت، وقول ابن عمر السالف. هو قول مالك وأصحابه إذا كانت ممن يوطأ ويحمل.\nثانيها: غزوة خيبر سنة ست (^٥)، وقيل: سبع، وقدمه ابن التين على\n_________\n(^١) رواه عبد الرزاق ٦/ ٤٢٦ (١١٤٩٨).\n(^٢) رواه الطبري في \"تفسيره\" عن ابن عباس ١٢/ ١٠\n(^٣) ابن أبي شيبة ٣/ ٥٠٥ (١٦٦١٨) وسبق.\n(^٤) \"شرح ابن بطال\" (٣٧٤).\n(^٥) انظر في ذلك \"تاريخ خليفة\" ١/ ١٠، \"تاريخ الطبري\" ٢/ ١٣٥، \"تاريخ الإسلام\" ٢/ ٤٠٣.","vol":"14","page":606},{"text":"الأول، فقال: كانت سنة سبع، وقال مالك: سنة ست. ومعنى اصطفاها: أي: أخذها صفيًّا، والصفي: سهم رسول الله - ﷺ - من المغنم، كان يأخذه من الأصل قبل القسمة، جاريةً أو سلاحًا. وقيل: إنما سميت صفية لذلك؛ لأنها كانت صفية من غنيمة خيبر، وزوجها المقتول هو كنانة بن أبي الحُقيق، فرأت في المنام قمرًا أقبل من يثرب، ووقع في حجرها، فقصت ذلك عليه، فلطم وجهها وقال: أنت تزعمين أن ملك يثرب يتزوجك (^١).\nوفي لفظ: تحبين أن يكون هذا الملك الذي يأتي من المدينة زوجك.\nوفي لفظ: رأيت كأني وهذ الملك الذي يزعم أن الله أرسله وملك يسترنا بجناحه.\nوالعَرُوس: نعت يستوي فيه المذكر والمؤنث ما داما في تعريسهما أيامًا، وأحسن ما في ذلك أن يقال: الرجل معرس. وعن الخليل (^٢): رجل عروس، وامرأة عروس، وشاعر أنيس، ذكره ابن فارس (^٣).\nوقوله: (فخرجنا بِهَا حَتَّى بَلَغْنَا سَدَّ الرَّوْحَاءِ حَلَّتْ) فيه دلالة لفقهاء الأمصار أن الاستبراء بحيضة، وليس في هذِه المدة ما تحيض فيه أكثر من حيضة.\nوالرَّوْحَاءِ: منزل بقرب المدينة (^٤) والحيس: أخلاط من تمر وسمن\n_________\n(^١) رواه ابن هشام في \"السيرة\" ٣/ ٣٨٨ عن ابن إسحاق.\n(^٢) \"العين\" ١/ ٣٢٨.\n(^٣) \"مجمل اللغة\" ٣/ ٦٥٨ مادة: (عرس).\n(^٤) وقال صاحب \"معجم البلدان\" سبب تسميتها بذلك لما رجع تبع من قتال أهل المدينة يريد مكة نزل بها فأقام وأراح فسماها الروحاء. اهـ. ٣/ ٧٦.","vol":"14","page":607},{"text":"وأقط، وفي لفظ: التمر والسويق، وقيل: من تمر وسمن. ذكره الداودي.\nوفيه: أن الوليمة بعد البناء.\nوالنطع: بكسر النون وفتح الطاء على الأفصح، وقال ابن التين: يقال: نطع -بسكون الطاء وفتحها- جلود تدبغ ويجمع بعضها على بعض وتفرش.\nومعنى: \"آذِنْ مَنْ حَوْلَكَ\" أي: أعلمه؛ لإشهار النكاح.\nوقوله: (يُحَوِّي). ضبطه بالتخفيف ثلاثيًّا في رواية أبي الحسن، وبالتشديد في رواية أبي ذر وهو أن يوطئ لها بالعباءة حول سنام البعير وهو عند أهل اللغة بالتشديد -كما عند أبي ذر، ذكره كله ابن التين. والعباءة ممدودة والعباء أيضًا: ضرب من الأكسية، وفي \"سيرة ابن إسحاق\" لما أتى بها بلال أمر - ﵇ - فحيزت خلفه وغطى عليها ثوبه، فعرف الناس أنه قد اصطفاها لنفسه (^١).\nثالثها: قوله: (فَيَضَعُ رُكْبَتَهُ، فَتَضَعُ صَفيَّةُ رِجْلَهَا عَلَى رُكْبَتِهِ) هو من\nالمعاشرة بالمعروف. وفي كتاب الواقدي: كانت تعظم أن تضع رجلها على ركبته، وكانت تضع ركبتها على ركبته، قال: وفحصت الأرض أفاحيص، وجيء بالأنطاع، فوضعت فيها، ثم جيء بالأقط والسمن فشبع الناس. وحيي والدها، قال الدارقطني: المحدثون يقولون بكسر الحاء المهملة، وأهل اللغة بضمها.\nو(صَفِيَّةُ): من سبط هارون - ﵇ -، كانت عند سلَّام بن مشكم، وكان خمارًا في الجاهلية، وسلام بتخفيف اللام، وفيه يقول أبو سفيان بن حرب:\n_________\n(^١) رواها عنه ابن هشام في \"السيرة\" ٣/ ٣٨٨.","vol":"14","page":608},{"text":"سقاني فرواني كمينًا مدامة … على ظمأ مني سلام بن مشكم.\nوقيل بالتشديد وخفف ضرورة (^١)، ثم خلف عليها كنانة بن أبي الحقيق.\nقال الجاحظ في كتاب \"الموالي\": وَلَدَ صَفيَّةِ مائةُ نبي ومائة ملك، ثم صيرها الله تعالى أمة لرسوله. وذكره القاضي أبو عمر محمد بن أحمد النوقاتي (^٢) في كتاب \"المحنة\" أنه - ﵇ - لما أراد البناء بصفية استأذنته عائشة أن تكون في المنتقبات، فقال: \"يا عائشة إنك إن رأيتها أقشعر جلدك من حسنها\" فلما رأتها حصل لها ذلك.\nوقال ابن سعد: الحصين التي كانت فيه اسمه القموص، سباها منه هي وابنة عم لها، فعرض عليها رسوله أن يعتقها إن اختارت الله ورسوله، فقالت: أختارهما، وأسلمت، فأعتقها وتزوجها، وجعل عتقها مهرها، ورأى بوجهها أثر خضرة قريبًا من عينها، فقال: \"ما هذا\"؟ فذكرت المنام السالف، فلما صار إلى منزل يقال لي: ثبار على ستة أميال من خيبر، قال: يريد أن يعرس بها، فأبت عليه، فوجد في نفسه من ذلك، فقالت: خفت عليك قرب يهود. فلما كان\n_________\n(^١) بهامش الأصل: قال ابن الصلاح وغيره: والذي رضيت فيه -أي سلام بن مشكم التشديد.\n(^٢) هو محمد بن أحمد بن سليمان بن أيوب أبو عمر النوقاتي نسبة إلى نوقات قرية من قرى سجستان حدث عن عبد المؤمن بن خلف النسفي وابن حبان وغيرهما وسمع الكثير من الشيوخ واشتغل بالتصنيف وله من التصانيف: \"العلم والعلماء\" و\"آداب المسافرين\" و\"العتاب الإعتاب\" و\"الرياحين\" و\"المسلسلات\" أو\"منحة الظراف في أخبار العشاق\" وغيرهما مات سنة ٣٨٢ وانظر \"سير أعلام النبلاء\" ١٧/ ١٤٤ و\"الوافي بالوفيات\" ٢/ ٩٠.","vol":"14","page":609},{"text":"بالصهباء على بريد من خيبر عرس بها (^١).\nرابعها: كما رأت صفية في منامها سيد الأنام رآه غير واحدة من أزواجه، روى الحاكم في كتاب \"الإكليل\": أن جويرية رأت في المنام كما رأت صفية قبل تزوجها به، ولابن سعد: قالت أم حبيبة: رأيت في النوم كأن آتيًا يقول: يا أم المؤمنين. ففزعت وأولته أن رسول الله - ﷺ - يتزوجني (^٢). وعن ابن عباس: رأت سودة في المنام كأن رسول الله - ﷺ - أقبل يمشي حتى وطئ على عنقها، فقال زوجها: لئن صدقت رؤياك لتتزوجين. ثم رأت ليلة أخرى أن قمرًا انقض عليها من السماء وهي مضطجعة، فأخبرت زوجها السكران، فقال: لئن صدقت رؤياك لم ألبث إلا يسيرًا حتى أموت وتتزوجين بعدي، فاشتكى من يومه ذلك، ولم يلبث إلا قليلًا حتى مات (^٣)\nخامسها: حديث أصطفائه صفية يعارضه في الظاهر حديث أنس أنها صارت لدحية، فأخذها منه وأعطاه سبعة أرؤس، ويروى أنه أعطاه بنتي عمها عوضًا منها، ويروى أنه قال له: \"خذ رأسًا آخر مكانها\" ولا معارضة -كما نبه عليه السهيلي- فإنما أخذها من دحية قبل القسمة، وما عوضه فيها ليس على جهة البيع، ولكن على جهة النفل أو الهبة، غير أن بعض رواة الحديث في \"الصحيح\" يقولون فيه: إنه اشترى صفية من دحية (^٤) وبعضهم يزيد فيه بعد القسم، فالله تعالى أعلم أي ذلك كان (^٥). وهذا\n_________\n(^١) \"الطبقات الكبرى\" ٨/ ١٢١.\n(^٢) \"الطبقات الكبرى\" ٨/ ٩٧.\n(^٣) السابق ٨/ ٥٧.\n(^٤) مسلم (١٣٦٥/ ٨٧) كتاب: النكاح، باب: فضيلة إعتاقه أمته ثم يتزوجها.\n(^٥) \"الروض الأنف\" ٤/ ٦٠.","vol":"14","page":610},{"text":"الآخر هو الذي أراد به البخاري في الباب الذي سلف: بيع العبد والحيوان به، وأورده فيه كان تركه لها عنده، وأخذه جارية من السبي غير معينة بيعًا لها بجارية نسيئة، حتى يأخذها ويستحسنها، فحينئذ\nتتعين له، وليس يدًا بيدٍ.\nسادسها: الإمام إذا نفل ما لم يعلم مقداره له استرجاعه والتعويض عنه، وليس له أن يأخذه بغير عوض، ذكره المنذري في \"حواشيه\"، قال: وإعطاء دحية كان برضاه، فيكون معاوضة جارية بجارية، فإن قلت: الواهب منهي عن شراء هبته؟ قلنا: لم يهبه من مال نفسه، إنما أعطاه من مال الله على جهة النظر، كما يعطي الإمام النفل لأحد أهل الجيش نظرًا، وقيل: إنما يكون قصد إعطاء جارية من حشو السبي، فلما أطلع أن هذِه من خياره، وأن ليس يمكن إعطاء مثلها لمثله، لأنه قد يؤدي ذلك إلى المفسدة، فلذلك ارتجعها؛ لأنه خلاف ما أراد أن يعطيه.","vol":"14","page":611},{"text":"<span data-type='title' id=toc-1628>١١٢ - باب بَيْعِ المَيْتَةِ وَالأَصْنَامِ</span>\n٢٢٣٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ عَامَ الفَتْحِ وَهُوَ بِمَكَّةَ: \"إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الخَمْرِ وَالمَيْتَةِ وَالخِنْزِيرِ وَالأَصْنَامِ\". فَقِيلَ يَا رَسُولَ اللهِ، أَرَأَيْتَ شُحُومَ المَيْتَةِ فَإِنَّهَا يُطْلَى بِهَا السُّفُنُ، وَيُدْهَنُ بِهَا الجُلُودُ، وَيَسْتَصْبِحُ بِهَا النَّاسُ. فَقَالَ: \"لَا، هُوَ حَرَامٌ\". ثُمَّ قَالَ النبي - ﷺ - عِنْدَ ذَلِكَ: \"قَاتَلَ اللهُ اليَهُودَ، إِنَّ اللهَ لَمَّا حَرَّمَ شُحُومَهَا جَمَلُوهُ ثُمَّ بَاعُوهُ فَأَكَلُوا ثَمَنَهُ\".\nقَالَ أَبُو عَاصِمٍ: حَدَّثَنَا عَبْدُ الَحمِيدِ، حَدَّثَنَا يَزِيدُ: كَتَبَ إِلَيَّ عَطَاءٌ: سَمِعْتُ جَابِرًا ﵁، عَنِ النَّبِيِّ - ﷺ -. [٤٢٩٦، ٤٦٣٣ - مسلم: ١٥٨١ - فتح: ٤/ ٤٢٤]\nذكر فيه حديث يَزِيدَ بْنِ أَبِي حَبِيب، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ جَابِرِ: أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ عَامَ الفَتْحِ وَهُوَ بِمَكَّةَ: \"إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الخَمْرِ وَالمَيْتَةِ وَالخِنْزِيرِ وَالأَصْنَامِ\". فَقِيلَ يَا رَسُولَ اللهِ، أَرَأَيْتَ شُحُومَ المَيْتَةِ فَإِنَّه يُطْلَى بِهَا السُّفُنُ، وَيُدْهَنُ بِهَا الجُلُودُ، وَيَسْتَصْبِحُ بِهَا النَّاسُ؟ فَقَالَ: \"لَا، هُوَ حَرَامٌ\". ثُمَّ قَالَ النبي - ﷺ - عِنْدَ ذَلِكَ: \"قَاتَلَ اللهُ اليَهُودَ، إِنَّ الله لَمَّا حَرَّمَ شُحُومَهَا أجَمَلُوهُ ثُمَّ بَاعُوهُ فَأَكَلُوا ثَمَنَهُ\".\nوقَالَ أَبُو عَاصِمٍ: ثَنَا عَبْدُ الحَمِيدِ، ثنَا يَزِيدُ قال: كَتَبَ إِلَيَّ عَطَاءٌ: سَمِعْتُ جَابِرًا، عَنِ النَّبِيِّ - ﷺ - عن بيع الخمر.\nالشرح:\nحديث جابر أخرجه مسلم (^١)، وتعليق أبي عاصم أخرجه مسلم عن\n_________\n(^١) مسلم (١٥٨١) كتاب: المساقاة، باب: تحريم بيع الخمر والميتة والخنزير والأصنام.","vol":"14","page":612},{"text":"محمد بن مثنى، عن أبي عاصم به، وأبو عاصم هو الضحاك بن مخلد النبيل (^١).\nو(عبد الحميد) (^٢) (م. الأربعة) هو ابن جعفر بن عبد الله بن أبي الحكم رافع بن سنان حليف الأنصار، مات وسنة ثلاث وخمسين ومائة بالمدينة، حدث هو وابنه (سعد) (د. ت. س. ق)، وأبوه (جعفر) (م. الأربعة)، وجده أبو الحكم (رافع) (^٣) (م. والأربعة) وله صحبة، وابن عمه عمر بن الحكم بن رافع بن سنان، وهو من ولد الفطيون من ولد مخرق بن عمرو مزيقيا، وقيل: الفطيون من اليهود، وليس من ولد مخرق كان يهوديًّا وولده فخذ على حدتهم يهود بالمدينة منفردون عن سائر بني مخرق، وقيل: إنه ليس من ولد الفطيون وقد طعن في نسبهم، إذا علمت ذلك فالإجماع قائم على أنه لا يجوز بيع الميتة والأصنام؛ لأنه لا يحل الانتفاع بها ووضع الثمن فيها إضاعة مال وقد نهي عن إضاعته.\nقال ابن المنذر: فإذا أجمعوا على تحريم بيع الميتة فبيع الكافر من أهل الحرب كذلك، وقد سلف فيه حديث، فإن قلت: فما وجه الجواب المذكور لما سئل عن شحوم الميتة، فأجاب بما ذكره؟\nفالجواب أن وجهه أنه كان عن مسألته عن بيع الشحوم لا عن دهن الجلود والسفن، وإنما سأله عن بيع ذلك إذ ظنه جائزًا. من أجل ما فيه\n_________\n(^١) مسلم (١٥٨١) (٧١).\n(^٢) انظر: \"تاريخ أسماء الثقات\" لابن شاهين ترجمة (٩١٠)، \"ثقات ابن حبان\" ٧/ ١٢٢، \"تهذيب الكمال\" ١٦/ ٤١٦.\n(^٣) ورد هامش الأصل: لرافع حديث في أبي داود من رواية ابنه في تخيير الصبي بين أبويه.","vol":"14","page":613},{"text":"من المنافع كما جاز بيع الحمر الأهلية لما فيها من المنافع وإن حرم أكلها فظن أن شحوم الميتة مثل ذلك يحل بيعها وشراؤها، كمان حرم أكلها، فأخبره - ﵇ - أن ذلك ليس كالذي ظن وأن بيعها حرام وثمنها حرام إذ كان نجسة نظيره الدم والخمر فيما يحرم من بيعها وأكل ثمنها، فأما الاستصباح ودهن السفن والجلود بها فهو بخلاف بيعها وأكل ثمنها إذا كان ما يدهن بها من ذلك يغسل بالماء غسل الشيء الذي أصابته النجاسة، فيظهره الماء هذا قول عطاء بن أبي رباح وجماعة من العلماء، وممن أجاز الاستصباح بما تقع فيه الفأرة علي وابن عباس وابن عمر كما سيأتي واضحًا في الذبائح في باب إذا وقعت الفأرة في سمن جامد أو ذائب، وقال القرطبي: اختلف في جواز بيع كل محرم نجس فيه منفعة كالذبل والعذرة، فمنع من ذلك الشافعي ومالك وأجازه الكوفيون والطبري، وذهب آخرون إلى إجازة ذلك من المشتري دون البائع، ورأوا أن المشتري أعذر من البائع؛ لأنه مضطر إلى ذلك، روي ذلك عن بعض أصحابنا (^١).\nوقوله: (\"إن الله ورسوله حرم\") فيه جواز قوله ذلك، وقال بعض الناس: إنما يقال: إن الله ثم رسوله ولا ينسق عليه؛ لأن التقدير أن الله حرم ورسوله حرم كقوله: نحن بما عندنا وأنت بما عندك راض والرأي مختلف. وقال الداودي: إنما وجد.\nوقوله: (\"حرم\") إنما قال: \"حرم\" ولم يقل: حرما يعني: أن الله حرم على لسان رسوله - ﵇ -، فأخلص ذلك لله؛ لأنه إنما يقوله بأمره، وبيع الخمر حرام بالإجماع كما سلف، ولا شيء في إراقتها لذمي\n_________\n(^١) \"المفهم\" ٤/ ٤٥٨.","vol":"14","page":614},{"text":"عندنا خلافًا لمالك (^١)، ووافقنا عبد الملك، والميتة تعم جميع ما احتوت عليه من قرن ولحم ودم وعظم وجلد، لا أن الجلد إذا دبغ ينتفع به كما سلف والخنزير قد سلف حكمه، وسلف حكم شعره، والأصنام لا يصح بيعها وإن كانت من جوهر نفيس، وقال ابن التين: بيعها ما دامت مصورة ممنوع، وإذا طمست صورها جاز بيعها كانت فضة أو نحاسًا أو حجرًا، والنهي في الشحوم منصب عند أكثر العلماء إلى البيع دون الانتفاع وأجاز أبو حنيفة بيع شحوم الميتة وخالف الحديث، ونحا إليه ابن وهب وسلف، واستدل الخطابي بجواز الانتفاع بإجماعهم أن من ماتت له دابة ساغ له إطعامها لكلابه، فكذلك الدهن (^٢) وظاهر كلام عبد الملك منعه وأَجمله: لغة في جمله كما سلف.\n_________\n(^١) \"النوادر والزيادات\" ٦/ ١٨٠.\n(^٢) \"أعلام الحديث\" ٢/ ١١٠٧.","vol":"14","page":615},{"text":"<span data-type='title' id=toc-1629>١١٣ - باب ثَمَنِ الكَلْبِ</span>\n٢٢٣٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي، مَسْعُودٍ الأَنْصَارِيِّ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ. [٢٢٨٢، ٥٣٤٦، ٥٧٦١ - مسلم: ١٥٦٧ - فتح: ٤/ ٤٢٦]\n\n٢٢٣٨ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَوْنُ بْنُ أَبِي جُحَيْفَةَ قَالَ: رَأَيْتُ أَبِي اشْتَرَى حَجَّامًا، [فَاَمَرَ بِمَحَاجمِهِ فَكُسِرَتْ]، فَسَأَلْتُهُ عَنْ ذَلِكَ. قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ ثَمَنِ الدَّمِ، وَثَمَنِ الكَلْبِ، وَكَسْبِ الأَمَةِ، وَلَعَنَ الوَاشِمَةَ وَالمُسْتَوْشِمَةَ، وَآكِلَ الرِّبَا، وَمُوكِلَهُ، وَلَعَنَ المُصَوِّرَ. [انظر: ٢٠٨٦ - فتح: ٤/ ٤٢٦]\nذكر فيه حديث أَبِي مَسْعُودٍ الأَنْصَارِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ.\nوحديث أَبِي جُحَيْفَةَ: أن رَسُولَ اللهِ - ﷺ - نَهَى عَنْ ثَمَنِ الدَّمِ، وَثَمَنِ الكَلْبِ، وَكَسْبِ الأَمَةِ، وَلَعَنَ الوَاشِمَةَ المتوشمة، وَآكِلَ الرِّبَا وَمُوكِلَهُ، وَلَعَنَ المُصَوِّرَ.\nوهذا الحديث سبق في باب: موكل الربا. (^١).\nوحديث أبي مسعود أخرجه مسلم أيضًا (^٢)، وللبخاري وحده عن أبي هريرة: نهى رسول الله - ﷺ - عن كسب الإماء، خرجه في كتاب الإجارة (^٣) وفي غيره كما ستعلمه.\nوفي أفراد مسلم من حديث رافع بن خديج مرفوعًا: \"شر الكسب مهر\n_________\n(^١) سلف برقم (٢٠٨٦) كتاب: البيوع.\n(^٢) مسلم برقم (١٥٦٧) كتاب: المساقاة، باب: تحريم ثمن الكلب وحلوان الكاهن ..\n(^٣) سيأتي برقم (٢٢٨٣) باب: كسب البغي والإماء.","vol":"14","page":616},{"text":"البغي، وثمن الكلب، وكسب الحجام\" (^١) وفي رواية له: \"ثمن الكلب خبيث، وكسب الحجام خبيث\" (^٢) وفي أفراده من حديث أبي الزبير: سألت جابر بن عبد الله عن ثمن الكلب والسنور، فقال: زجر النبي - ﷺ - عن ذلك، وما في حديث أبي جحيفة (عن ثمن الدم) أي: أجرة الحجامة، فهو مكروه؛ تنزهًا عن رذائل المكاسب، وكسب الإماء والربا محرمان بالكتاب، وموكله بالسنة، ففيه الجمع بين المختلفات.\nوالمراد عند مالك: الكلب الذي نهي عن اقتنائه، وينقص من أجره كل يوم قيراطان، كما سلف واضحًا.\n\"وَحُلْوَانِ الكَاهِنِ\": هو أجرته، والحلوان: العطاء، ووجه النهي عنه أنه من أكل المال بالباطل. يقال: حلوته كذا، أحلوه حلوا وحلوانًا، وقال بعضهم: أصله من الحلاوة، تشبه بالشيء الحلو، يقال: حلوت فلانًا: إذا أطعمته الحلوى، كما تقول: عسلته وتمرته.\n\"وَمَهْرِ البَغِيِّ\" يأتي الكلام عليه في الإجارة، والمراد: ما كانوا في الجاهلية يفعلونه من إكراه فتياتهم على البغاء، فكان ما يؤخذ على ذلك مهرًا لها. قال ابن التين: وضبط (البغي) بكسر الغين وتشديد الياء، ثم نقل عن أبي الحسن أنه قال: الذي نقرؤه بإسكان الغين، والذي ذكره أهل اللغة أنه بكسر الغين وتشديد الياء: الفاجرة (والأمة) (^٣).\nوقوله: (وَكَسْبِ الأَمَةِ): هو مهر البغي أيضًا.\n_________\n(^١) مسلم برقم (١٥٦٨/ ٤٠).\n(^٢) مسلم برقم (١٥٦٧/ ٤١).\n(^٣) كذا في الأصل ولعلها زائدة.","vol":"14","page":617},{"text":"٣٥\nكتاب السلم","vol":"14","page":619},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1630>٣٥ - كتاب السلم</span>\n<span data-type='title' id=toc-1631>١ - باب السَّلَمِ فِي كَيْلٍ مَعْلُومٍ</span>\n٢٢٣٩ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، أَخْبَرَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، أَخْبَرَنَا ابْنُ أَبِي نَجِيحٍ، عَنْ عَبْدِ اللهِ بْنِ كَثِيرٍ، عَنْ أَبِي المِنْهَالِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَدِمَ رَسُولُ اللهِ - صلي الله عليه وسلم - المَدِينَةَ، وَالنَّاسُ يُسْلِفُونَ فِي الثَّمَرِ العَامَ وَالعَامَيْنِ -أَوْ قَالَ: عَامَيْنِ أَوْ ثَلَاثَةً. شَكَّ إِسْمَاعِيلُ- فَقَالَ: \"مَنْ سَلَّفَ فِي تَمْرٍ فَلْيُسْلِفْ فِي كَيْلٍ مَعْلُومٍ، وَوَزْنٍ مَعْلُومٍ\".\nحَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا إِسْمَاعِيلُ، عَنِ ابْنِ أَبِي نَجِيحٍ بِهَذَا: \"فِي كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومٍ\". [٢٢٤٠، ٢٢٤١، ٢٢٥٣ - مسلم: ١٦٠٤ - فتح: ٤/ ٤٢٨]\nذكر فيه حديث ابن أَبِي نَجِيحٍ، عَنْ عَبْدِ اللهِ بْنِ كَثِيرٍ، عَنْ أَبِي المِنْهَالِ، عَنِ ابن عَبَّاسٍ قَالَ: قَدِمَ رَسُول اللهِ - ﷺ - المَدِينَةَ، وَالنَّاسُ يُسْلِفُونَ فِي الثَّمَرِ العَامَ وَالعَامَيْنِ- أَوْ قَالَ: عَامَيْنِ أَوْ ثَلاثَةً. شَكَّ إِسْمَاعِيلُ -يعني ابن علية- فَقَالَ: \"مَنْ سَلَّفَ فِي تَمْرٍ فَلْيُسْلِفْ فِي","vol":"14","page":621},{"text":"كيْلٍ مَعْلُومِ وَوَزْنٍ مَعْلُومٍ\".\nهذا اَلحديث أخرجه مسلم أيضًا (^١)، وزاد: \"إلى أجل معلوم (^٢)، وفي لفظ: \"من أسلف\"، وفي لفظ \"من سلم\". وفي رواية للبخاري: \"من أسلف في شيء\" (^٣).\nو(ابن أبي نجيح) اسمه عبد الله بن يسار مولى الأخنس، مكي، مات سنة إحدى أو اثنتين وثلاثين ومائة (^٤).\nو(أَبو المِنْهَالِ) اسمه عبد الرحمن بن مطعم، بصري، نزل (^٥) مكة (^٦).\nوقول البخاري بعده: (حَدَّثَنَا مُحَمَّدٌ، ثنا إِسْمَاعِيلُ)، محمد هو ابن سلام البيكندي، كذا بخط الدمياطي، وسبقه إليه أبو علي الجياني حيث قال: لم ينسبه أحد من الرواة، والذي عندي في هذا: أنه محمد بن سلام. وذكر أبو نصر: أن ابن سلام روى عن ابن علية (^٧).\nو(عَبْدُ اللهِ بْنُ كَثِيرٍ) هو أخو كثير بن كثير بن المطلب بن أبي وداعة الحارث بن صبيرة بن سعيد بن سعد بن سهل السهمي المكي القاص، اتفقا عليهما، وليس هو بابن كثير القارئ، وليس له في البخاري غير هذا\n_________\n(^١) في هامش الأصل: وذكره البخاري فيما سيأتي.\n(^٢) مسلم (١٦٠٤) كتاب: المساقاة، باب: السلم.\n(^٣) الحديث الآتي يؤثم (٢٢٤٠) وبوب عليه: السلم في وزن معلوم.\n(^٤) انظر: \"الثقات\" لابن حبان ٧/ ٥، و\"الثقات\" لابن شاهين الترجمة ٦٢٠، و\"تهذيب الكمال\" ١٦/ ٢١٥ ترجمة (٣٦١٢).\n(^٥) انظر: الجرح والتعديل ٥/ ٢٨٤ ترجمة (١٣٥٤)، \"الثقات\" لا ابن حبان ٥/ ١٠٨، و\"تهذيب الكمال\" ١٧/ ٤٠٦ ترجمة (٣٩٥٨).\n(^٦) في هامش الأصل: توفي سنة ست ومائة مشهور.\n(^٧) \"تقييد المهمل\" ٣/ ١٠٢١ - ١٠٢٢.","vol":"14","page":622},{"text":"الحديث، وذكر له مسلم حديثًا آخر في الجنائز، رواه عنه ابن جريج (^١).\nوأما ابن التين فقال نقلًا عن أبي الحسن القابسي وغيره: هو عبد الله بن كثير أحد القراء السبعة، وليس له في البخاري غير هذا الحديث، وليس لأحد فيه رواية من القراء السبعة إلا هو وابن أبي النجود في المتابعة، قال: وقوله هذا غير صحيح، وإنما هو ما تقدم (^٢)، وهو أبو معبد القاري، ووقع في \"المدونة\": عبد الله بن أبي كثير (^٣)، وغلط فيه، وصوابه: حذف أبي.\nإذا عرفت ذلك فالسلم والسلف بمعنى، سمي سلمًا لتسليم رأس المال في المجلس، وسلفًا لتقدمه، ويطلق أيضًا على القرض كما قاله الأزهري (^٤).\nقال الماوردي: والسلم لغة حجازية، والسلف لغة عراقية (^٥).\nقلت: قد ثبتا في الحديث كما ذكرته لك. وفي \"غريب الحديث\" للخطابي أن ابن عمر كان يكره أن يقال: السلم بمعنى السلف، وكان يقول: الإسلام لله، ضَنَّ بالاسم الذي هو موضوع للطاعة أن يمتهن\nفي غيرها، وصيانة عن أن يبذل فيما سواها (^٦).\n_________\n(^١) \"مسلم\" ٩٧٤/ ١٠٣ باب: ما يقال عند دخول القبور والدعاء لأهلها، وانظر ترجمته في \"الجرح والتعديل\" ٥/ ١٤٤ ترجمة (٦٧٣)، \"صحيح ابن حبان\" ٧/ ٥٣، و\"تهذيب الكمال\" ١٥/ ٤٦٤ ترجمه (٣٤٩٨).\n(^٢) قلت: قال الحافظ في \"تهذيب التهذيب\" ٢/ ٤٠٨: والذي قاله القابشي هو الذي عليه عمل الجمهور، والله أعلم. اهـ.\n(^٣) \"المدونة\" ٣/ ١٢٢.\n(^٤) \"تهذيب اللغة\" ٢/ ١٧٤٣ مادة: (سلم).\n(^٥) \"الحاوي\" ٥/ ٣٨٨.\n(^٦) \"غريب الحديث\" ١/ ٦٦٥.","vol":"14","page":623},{"text":"وأخرجه البيهقي في \"سننه\" أيضًا موقوفًا على ابن عمر أنه كان يكره هذِه الكلمة: أُسلم في كذا وكذا، ويقول: لرب العالمين (^١).\nوالسلم هو المراد بقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى﴾ [البقرة: ٢٨٢].\nقال ابن عباس: المراد به السلم (^٢)، ويحتمل كما قال الشافعي أن المراد بها: كل دين، فلا يدل على خصوصيته بالسلم (^٣)، وحقيقته في الشرع: إسلام شيءٍ حاضر في غائب بلفظه، وقام الإجماع على أنه لا يجوز السلم إلا في كيل معلوم أو وزن معلوم، فيما يكال أو يوزن، وأجمعوا أنه إذا كان السلم فيما لا يكال ولا يوزن أنه لا بد فيه من عدد معلوم، وأجمعوا أنه لا بد من صفة الشيءِ المسلم فيه.\nويدخل في قوله: \"كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومٍ\"؛ إذ العلم بهما يستلزمه.\nوقال ابن حزم: لا يجوز السلم إلا في مكيل أو موزون فقط، ولا يجوز في حيوان، ولا في مذروع أو معدود، ولا في شيء غير ما ذكر، قال: وكرهت طائفة السلم، روي عن أبي عبيدة بن عبد الله بن مسعود أنه كان يكره السلم كله، قال: وأباح أبو حنيفة ومالك السلف في العدد والمذروع من الثياب بغير ذكر وزنه، ومنعا من السلف حالًّا، وجوزه الشافعي حالًّا؛ لأنه إذا جاز مؤجلًا فالحال أجوز (^٤).\nوالحديث سيق لبيان العلم بالأجل، وأجاز السلم في كل شيء قياسًا على المكيل والموزون، قال: والأجل ساعة فما فوقها.\n_________\n(^١) \"السنن الكبرى\" ٦/ ٢٨ (١١١٤٢).\n(^٢) رواه الطبري في \"التفسير\" ٣/ ١٦ (٦٣١٤ - ٦٣١٨).\n(^٣) \"الأم\" ٣/ ٨٠.\n(^٤) \"الأم\" ٣/ ٨٣.","vol":"14","page":624},{"text":"وقال بعض الحنيفة: لا يكون أقل من نصف يوم. وقال بعضهم: لا يكون أقل من ثلاثة أيام (^١).\nوقال المالكيون: يكره أقل من يومين (^٢).\nوقال الليث: خمسة عشر يومًا (^٣). قلت: ورواية ابن القاسم عن مالك: ما تتغير فيه الأسواق (^٤). ورواية ابن عبد الحكم عنه: أنه لا بد فيه من الأجل وإن كان أيامًا يسيرة.\nواختلف في السلم في البيض، فلم يجزه أبو حنيفة، وأجازه مالك بالعدد (^٥)، وفي اللحم أجازه الشافعي ومالك، ومنعه أبو حنيفة، وكذلك السلم في الرؤوس والأكارع منعه أبو حنيفة، وأجازه مالك، واختلف فيه قول الشافعي؛ والسلم في الدر والفصوص أجازه مالك، ولم يتعرض في الحديث لموضع القبض، وليس بشرط عند مالك وأحمد وإسحاق وأبي ثور، ولو كان شرطًا لبينه، وقال بعض الناس: لا يجوز حتى يسميه.\nوقال القاضي في: \"معونته\": الأولى أن يسمي، فإن أطلق جاز ولزم الموضع الذي عقد فيه، وأجري لهم عرف في قبض سلمهم (^٦).\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٦ بلفظ: \"لا يكون الأجل في السلم إلا ثلاثة أيام فصاعدًا\"، \"المحيط البرهاني\" ١٠/ ٢٧٨.\n(^٢) \"النوادر والزيادات\" ٦/ ٦٦ بنحوه.\n(^٣) \"المحلى\" ٩/ ١٠٥ - ١٠٩ بتصرف.\n(^٤) \"المنتقى\" ٤/ ٢٩٧ بلفظ: قال إن القاسم في \"المدونة\" لا يجوز إلا إلى لأجل الذي تختلف في مثله الأسواق الخمسة عشر يومًا والعشرين يومًا.\n(^٥) \"التاج والإكليل\" ٦/ ٥٠٣، \"المدونة الكبرى\" ٣/ ١٢٣.\n(^٦) \"المعونة\" ٢/ ٣٥.","vol":"14","page":625},{"text":"ونقل ابن بطال عن مالك: أنه إن لم يذكر الموضع جاز السلم، ويقبضه في المكان الذي كان فيه السلم، فإن اختلفا في الموضع فالقول قول البائع.\nوقال الثوري وأبو حنيفة: لا يجوز فيما له حمل ومؤنة إلَّا أن يشترط في تسليمه مكانًا معلومًا (^١). وعند الشافعية: أنه إذا أسلم بموضع لا يصلح للتسليم أو يصلح ولحمله مؤنة لا بد من اشتراط بيان محله وإلَّا فلا.\nوقوله: (يُسْلِفُونَ فِي الثَّمَرِ العَامَ وَالعَامَيْنِ) فيه إجازة السلم فيه، وإن لم يكن ذلك الوقت موجودًا إذا وجد في وقتٍ يحل فيه السلم.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٦٥.","vol":"14","page":626},{"text":"<span data-type='title' id=toc-1632>٢ - باب السَّلَمِ فِي وَزْنٍ مَعْلُومٍ</span>\n٢٢٤٠ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، أَخْبَرَنَا ابْنُ أَبِي نَجِيحٍ، عَنْ عَبْدِ اللهِ بْنِ كَثِيرٍ، عَنْ أَبِي المِنْهَالِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - المَدِينَةَ، وَهُمْ يُسْلِفُونَ بِالتَّمْرِ السَّنَتَيْنِ وَالثَّلَاثَ، فَقَالَ: \"مَنْ أَسْلَفَ فِي شَيْءٍ فَفِي كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومٍ إِلَى أَجَلٍ مَعْلُومٍ\". [انظر: ٢٢٣٩ - مسلم: ١٦٠٤ - فتح: ٤/ ٤٢٩]\nحَدَّثَنَا عَليٌّ، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي ابن أَبِي نَجِيحٍ وَقَالَ: \"فَلْيُسْلِفْ فِي كَيْلٍ مَعْلُومٍ إلى أَجَلٍ مَعْلُومٍ \".\n\n٢٢٤١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ عَبْدِ اللهِ بْنِ كَثِيرٍ، عَنْ أَبِي المِنْهَالِ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ ﵄ يَقُولُ: قَدِمَ النَّبِيُّ - ﷺ - وَقَالَ: \"فِي كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومٍ إِلَى أَجَلٍ مَعْلُومٍ\". [انظر: ٢٢٣٩ - مسلم: ١٦٠٤ - فتح: ٤/ ٤٢٩]\n\n٢٢٤٢ - ٢٢٤٣ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ ابْنِ أَبِي المُجَالِدِ. وَحَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ مُحَمَّدِ بْنِ أَبِي المُجَالِدِ. حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي مُحَمَّدٌ، أَوْ عَبْدُ اللهِ بْنُ أَبِي المُجَالِدِ قَالَ: اخْتَلَفَ عَبْدُ اللهِ بْنُ شَدَّادِ بْنِ الهَادِ وَأَبُو بُرْدَةَ فِي السَّلَفِ، فَبَعَثُونِي إِلَى ابْنِ أَبِي أَوْفَى ﵁ فَسَأَلْتُهُ: فَقَالَ: إِنَّا كُنَّا نُسْلِفُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ، فِي الحِنْطَةِ، وَالشَّعِيرِ وَالزَّبِيبِ، وَالتَّمْرِ.\n- وَسَألتُ ابن أَبْزى، فَقَالَ مِثْلَ ذَلِكَ.\nالحديث ٢٢٤٢ - [٢٢٤٤، ٢٢٥٥ - فتح: ٤/ ٤٢٩]\nالحديث ٢٢٤٣ - [٢٢٤٥، ٢٢٥٤ - فتح: ٤/ ٤٢٩]\nذكر فيه حديث ابن عباس السالف (^١): قَدِمَ النَّبِيُّ - ﷺ -، وَهُمْ يُسْلِفُونَ\n_________\n(^١) السالف في الباب السابق.","vol":"14","page":627},{"text":"بِالتَّمْرِ السَّنَتَيْنِ وَالثَّلاثَ، فَقَالَ: \"مَنْ أَسْلَفَ فِي شَيءٍ (فليسلف في) (^١) كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومِ إِلَى أَجَلٍ مَعْلُومٍ\".\nوفي رواية غير الصحَيح وقال: \"فليسلف في كل معلوم … \" إلى آخره.\n(وفي رواية) (^٢): قَدِمَ النَّبِيُّ - ﷺ - وَقَالَ: \"فِي كَيْلٍ مَعْلُومِ .. \" إلى آخره.\nوحديث محمد بن أبي المجالد وساق أيضًا: مُحَمَّد، أَوْ عَبْدُ اللهِ بْنُ أَبِي المُجَالِدِ قَالَ: اخْتَلَفَ عَبْدُ اللهِ بْنُ شَدَادِ بْنِ الهَادِ وَأَبُو بُرْدَةَ في السلم، فَبَعَثُونِي إِلَى ابن أَبِي أَوْفَى فَسَأَلْتُهُ، فَقَالَ: إِنَّا كُنا نُسْلِفُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ فِي الحِنْطَةِ وَالشَّعِيرِ وَالزَّبِيبِ وَالتَّمْرِ.\nوَسَاَلْتُ ابن أَبْزى، فَقَالَ مِثْلَ ذَلِكَ.\nوهو من أفراده، وقول البخاري: (حَدَّثَنَا أَبُو الوَليدِ)، هو: هشام بن عبد الملك الطيالسي، مات سنة سبع وعشرين ومائتين (^٣) (^٤).\nوقوله: (حَدَّثَنَي يَحْيَى)، هو ابن موسى خت مات سنة تسع وثلاثين ومائتين (^٥). وعبد الله بن شداد (^٦) قتل بدجيل سنة إحدى\n_________\n(^١) في هامش الأصل: (ففي) وعليها: (خ).\n(^٢) تحتها في الأصل: ساقها من طريق آخر إلى أبي نجيح عنه.\n(^٣) في هامش الأصل: وله ٩٤ سنة، كذا في \"الكاشف\" في ترجمة هشام، وأرخ بذلك سنة أربع فيه.\n(^٤) انظر \"ثقات\" ابن شاهين (١٥٣٥)، و\"الجرح والتعديل\" ٩/ ٦٥ (٢٥٣)، \"تهذيب الكمال\" ٣٠/ ٢٢٦ (٦٥٨٤).\n(^٥) انظر ترجمته في \"الجرح والتعديل\" ٩/ ١٨٨ (٧٨١) و\"ثقات ابن حبان\" ٩/ ٢٦٧، و\"تهذيب الكمال\" ٦/ ٣٢ (٦٩٣٠).\n(^٦) في هامش الأصل: ابن الهاد وهو لقبه واسمه أسامة بن عمرو بن عبد الله بن جابر، وقيل: هو أخي عمرو لقب به؛ لأنه كان يوقد النار لتهتدي إليه الأضياف.","vol":"14","page":628},{"text":"وثمانين (^١)، كناني ليثي، أمه: سلمى بنت عميس أخت أسماء بنت عميس، أخوات (^٢) ميمونة بنت الحارث.\nوأبو بردة هو: عامر بن أبي موسى عبد الله بن قيس بن سليم، مات سنة ثلاث ومائة، وقيل: أربع، وقيل: قبيل موسى بن طلحة، ومات موسى سنة ست ومائة.\nو(ابْنِ أَبِي أَوْفَى) هو: عبد الله بن أبي أوفى علقمة، وقيل: طعمة، آخر من مات بالكوفة من الصحابة (^٣)، أخو زيد بن أبي أوفى، صحابي أيضًا.\nو(ابْنَ أَبْزى)، اسمه: عبد الرحمن بن أبزى الخزاعي، مولاهم، له صحبة.\nوالقائل: (سَأَلْتُ ابن أَبْزى) هو محمد بن أبي المجالد الكوفي.\nإذا تقرر ذلك فالوزن لا بد منه بالإجماع فيما يوزن كما أسلفناه، وفيه السلف فيما ذكره، وهو جائز بالإجماع.\nفائدة:\nشرط صحة السلم قبض رأس المال في المجلس عند الثوري والكوفيين والشافعي، وعند مالك إن تأخر قبل رأس المال يومين أو ثلاثة بغير شرط جاز، كما لو كان لرجل على رجل دين جاز أن يؤخر اليوم واليومين على وجه الرفق.\n_________\n(^١) ورد في الأصل تحت هذِه الكلمة: في \"الكاشف\"، و\"تهذيب النووي\" سنه اثنتين، وفي \"الوفيات\" للذهبي كما قاله الشيخ.\n(^٢) ورد بهامش الأصل تحت هذِه الكلمة: وهن عشر أخوات لأم، وقيل: تسع.\n(^٣) في هامش الأصل: توفي سنة ست وثمانين، وأبوه صحابي، أتي النبي - ﷺ - بصدقته فصلى عليه، كما هو في البخاري ومسلم راجعه، روي له حديثان ضعفا بمرة أنهما في \"مسند بقي بن مخلد\".","vol":"14","page":629},{"text":"<span data-type='title' id=toc-1633>٣ - باب السَّلَمِ إِلَى مَنْ لَيْسَ عِنْدَهُ أَصْلٌ</span>\n٢٢٤٤ - ٢٢٤٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الشَّيْبَانِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي المُجَالِدِ قَالَ: بَعَثَنِي عَبْدُ اللهِ بْنُ شَدَّادٍ وَأَبُو بُرْدَةَ إِلَى عَبْدِ اللهِ بْنِ أَبِي أَوْفَى ﵄ فَقَالَا: سَلْهُ: هَلْ كَانَ أَصْحَابُ النَّبِيِّ - ﷺ - فِي عَهْدِ النَّبِيِّ - ﷺ - يُسْلِفُونَ فِي الحِنْطَةِ؟ قَالَ عَبْدُ اللهِ: كُنَّا نُسْلِفُ نَبِيطَ أَهْلِ الشَّأْمِ فِي الحِنْطَةِ وَالشَّعِيرِ وَالزَّيْتِ، فِي كَيْلٍ مَعْلُومٍ، إِلَى أَجَلٍ مَعْلُومٍ. قُلْتُ: إِلَى مَنْ كَانَ أَصْلُهُ عِنْدَهُ؟ قَالَ: مَا كُنَّا نَسْأَلُهُمْ عَنْ ذَلِكَ.\nثُمَّ بَعَثَانِي إِلَى عَبْدِ الرَّحْمَنِ بْنِ أَبزى فَسَأَلْتُهُ، فَقَالَ: كَانَ أَصْحَابُ النَّبِيِّ - ﷺ - يُسْلِفُونَ عَلَى عَهْدِ النَّبِيِّ - ﷺ - ولَمْ نَسْأَلْهُمْ: ألَهُمْ حَرْثٌ أَمْ لا؟ [انظر: ٢٢٤٢، ٢٢٤٣ - فتح: ٤/ ٤٣٠]\nحَدّثَنَا إِسْحَاقُ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنِ الشَّيبَانِيِّ، عَنْ مُحَمَّدِ بْنِ أَبِي مُجَالِدٍ بهذا وَقَالَ: فَنُسْلِفُهُمْ فِي الِحنْطَةِ وَالشَّعِيرِ. وَقَالَ عَبْدُ اللهِ بْنُ الوَلِيدِ، عَنْ سُفْيَانَ: حَدَّثَّنَا الشَّيْبَانِيُّ وَقَالَ وَالزَّيْتِ. حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الشَيْبَانِيٌّ وَقَالَ: فِي الِحنْطَةِ وَالشَّعِيرِ وَالزَّبِيبِ.\n\n٢٢٤٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا عَمْرٌو قَالَ: سَمِعْتُ أَبَا البَخْتَرِيِّ الطَّائِيَّ قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ ﵄ عَنِ السَّلَمِ فِي النَّخْلِ. قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ النَّخْلِ، حَتَّى يُؤْكَلَ مِنْهُ، وَحَتَّى يُوزَنَ. فَقَالَ الرَّجُلُ وَأَيُّ شَيْءٍ يُوزَنُ؟ قَالَ رَجُلٌ إِلَى جَانِبِهِ: حَتَّى يُحْرَزَ.\nوَقَالَ مُعَاذٌ: حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، قَالَ أَبُو البَختَرِيِّ: سَمِعْتُ ابن عَبَّاسٍ ﵄: نَهَى النَّبِيُ - ﷺ -. مِثْلَهُ. [٢٢٤٨، ٢٢٥٠ - مسلم: ١٥٣٧ - فتح: ٤/ ٤٣١]\nذكر فيه حديث محمد بن أبي المجالد السالف (^١) وفيه: هَلْ كَانَ\n_________\n(^١) السالف في الباب قبله.","vol":"14","page":630},{"text":"أَصْحَابُ رسول الله - ﷺ - فِي عَهْدِه يُسْلِفُونَ فِي الحِنْطَةِ؟ وقَالَ عَبْدُ اللهِ: كُنَّا نُسْلِفُ نَبِيطَ أَهْلِ الشَّأْمِ فِي الحِنْطَةِ وَالشَعِيرِ وَالزَّيْيب (^١)، فِي كَيْلٍ مَعْلُومٍ إلى أَجَلٍ مَعْلُومِ. قُلْتُ: إِلَى مَنْ كَانَ أَصْلُهُ عِنْدَهُ؟ قَالَ: مَا كُنَّا نَسْأَلُهُمْ عَنْ ذَلِكَ.\nوكذا قال ابن أَبْزى، وَلَمْ نَسْأَلْهُمْ: أَلَهُمْ حَرْث أَمْ لا؟ وفي رواية: وقال: \"والزيت\".\nورواه عن محمد هذا شعبة في الباب قبله.\nوهنا الشيباني (^٢) وهو: سليمان -كما ذكره بعد في باب: السلم إلى أجل معلوم-. بن أبي سليمان: فيروز، وقيل: خاقان مولى شيبان بن ثعلبة، مات بعد الأربعين ومائة أو قبيلها.\nوأبو عمرو الشيباني منسوب إلى ذهل بن شيبان بن ثعلبة، واسمه: سعد بن إياس. ورواه وكيع، عن شعبة، به، وفيه: لا ندري عند أصحابه منه شيء أم لا.\nوقول البخاري: (حَدَّثَنَا إِسْحَاقُ): هو ابن شاهين الواسطي، مات بعد الخمسين ومائتين.\nوذكر فيه أيضًا عن ابن عباس أنه سئل عن السلم في النخل، فقال: نهى النبي - ﷺ - عن بيع النخل حتى يؤكل (^٣) منه وحتى يوزن، فقال رجل إلى جانبه: حتى يحزر.\n_________\n(^١) كذا في الأصل، وكتب الناسخ عليها علامة التصحيح، وكتب في هامش الأصل (والزيت)، وأشار إلن أنها نسخة.\n(^٢) كتب ناسخ الأصل فوق هذِه الكلمة بالمعنى ساقه. اهـ. قلت (المحقق): يعني رواية الشيباني في الباب قبله.\n(^٣) في هامش الأصل: قاله الذهبي في \"النبل\".","vol":"14","page":631},{"text":"وهو في مسلم أيضًا (^١)، وقال: سألته عن بيع النخل واعترض ابن بطال، فقال: هذا الحديث ليس من هذا الباب، وإنما هو من الباب الذي بعده، وغلط فيه الناسخ (^٢).\nقلت: لم يغلط فيه، قال ابن المنير: التحقيق أنه من هذا الباب، وقلَّ من يفهم ذلك إلا مثل البخاري، ووجهه: أن ابن عباس لما سئل عن السلم إلى من له نخل في ذلك النخل، عدَّ ذلك من قبيل بيع الثمار قبل بدو صلاحها، فإذا كان السلم في النخيل لا يجوز، لم يبق في وجودها في ملك المسلَّم إليه فائدة متعلقة بالسلم، فيصير جواز السلم إلى من ليس عنده أصل، ولا يلزم سد باب السلم (^٣)، وإنما كره السلم إلى من ليس عنده أصل؛ لأنه جعله من باب الغرر. وأصل السلم أن يكون إلى من عنده مما يُسْلَم فيه أصل، إلا أنه لما وردت السنة في السلم بالصفة المعلومة والكيل والوزن والأجل المعلوم كان ذلك عامًّا فيمن عنده أصل، وفيمن ليس عنده، وجماعة الفقهاء يجيزونه إلى من ليس عنده أصل، وحجتهم حديث الباب، وهو نص فيه، وزعم أنه لا يجوز سلم من لا أصل له، وليس من شرطه عند مالك أن يكون المسلم فيه موجودًا- حال العقد خلافًا لأبي حنيفة وإنما من شرطه أن يكون موجودًا حال حلوله.\nوفيه: من الفقه جواز السلم في العروض إلى من ليس عنده ما باع بالسلم، ولو كان عندما باع ما حلَّ البيع؛ لأنه بيع شيء معين لم يقبض إلى مدة طويلة، وهذا لا يجوز بإجماع كما قاله المهلب.\n_________\n(^١) مسلم (١٥٣٧) كتاب: البيوع، باب: النهي عن بيع الثمار.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٦٧.\n(^٣) \"المتواري\" ص ٢٥١.","vol":"14","page":632},{"text":"وفيه: مبايعة أهل الذمة والسلم إليهم، وإباحة السلم في السمن والشيرق، وما أشبه ذلك، إذ هو في معنى الزيت.\nفائدة: قوله: (نبيط أهل الشام)، ويأتي: (أنباط من أنباط الشام) هم نصارى الشام الذين عمروها، قال الجوهري: نبط الماء ينبط نبوطًا (^١): نبع فهو نبيط للذي ينبط من قعر البئر إذا حفرت، وأنبط الحفار بلغ الماء. والاستنباط: الاستخراج والنبط والنبيط قوم ينزلون بالبطائح بين العراقين، والجمع أنباط، يقال: رجل نبطي ونباطي ونباط، وحكى يعقوب: نباطي بالنون المضمومة، وقد استنبط الرجل.\nفائدة ثانية: قوله: (ليحرز)، جعل الحزر وزنًا تمثيلًا له، فإن يخبر بالخرص عن مقدار، كأنه وزنه، وفائدة الخرص إذا اشتد وصلح للأكل وأمنه من العاهة أن يعلم كمية حقوق الفقراء قبل أن يأكل منه أربابه، ثم يخلى بينهم وبينه، ثم يؤخر العشر بالخرص. قال الخطابي: وقوله: (حتى يوزن) معناه: حتى يخرص (^٢)، وسماه وزنًا؛ لأن الخارص يحزرها ويقدرها، فيحل ذلك محل الوزن لها. والمعنى في النهي عن بيعها قبل الخرص شيئان:\nأحدهما: تحصين الأموال، وذلك أنها في الغالب لا تأمن العاهة إلا بعد الإدراك، وهو أوان الخرص.\nالثاني: أنه إذا باعها قبل بدوه على القطع سقط حقوق الفقراء؛ لأن الله سبحانه أوجب إخراجها وقت الحصاد.\n_________\n(^١) \"الصحاح\" ٣/ ١١٦٢ مادة: (نبط).\n(^٢) \"أعلام الحديث\" ٢/ ١١١٤.","vol":"14","page":633},{"text":"<span data-type='title' id=toc-1634>٤ - باب السَّلَمِ فِي النَّخْلِ</span>\n٢٢٤٧ - ٢٢٤٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ أَبِي البَخْتَرِيِّ قَالَ: سَأَلْتُ ابْنَ عُمَرَ ﵄ عَنِ السَّلَمِ فِي النَّخْلِ، فَقَالَ: نُهِيَ عَنْ بَيْعِ النَّخْلِ حَتَّى يَصْلُحَ، وَعَنْ بَيْعِ الوَرِقِ نَسَاءً بِنَاجِزٍ. [انظر: ١٤٨٦ - فتح: ٤/ ٤٣٢]\nوَسَأَلْتُ ابْنَ عَبَّاسٍ عَنِ السَّلَمِ فِي النَّخْلِ، فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ النَّخْلِ حَتَّى يُؤْكَلَ مِنْهُ، أَوْ يَأْكُلَ مِنْهُ، وَحَتَّى يُوزَنَ. [انظر: ٢٢٤٦ - مسلم: ١٥٣٧ - فتح: ٤/ ٤٣٢]\n\n٢٢٤٩ - ٢٢٥٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ أَبِي البَخْتَرِيِّ: سَأَلْتُ ابْنَ عُمَرَ ﵄ عَنِ السَّلَمِ فِي النَّخْلِ، فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ الثَّمَرِ حَتَّى يَصْلُحَ، وَنَهَى عَنِ الوَرِقِ بِالذَّهَبِ نَسَاءً بِنَاجِزٍ.\nوَسَأَلْتُ ابْنَ عَبَّاسٍ، فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ النَّخْلِ حَتَّى يَأْكُلَ أَوْ يُؤْكَلَ، مِنْهُ، وَحَتَّى يُوزَنَ. قُلْتُ: وما يوزن؟ قَالَ رَجُلٌ عِنْدَهُ: حتَّى يُحرَزَ. [انظر: ٢٢٤٦ - مسلم: ١٥٣٧ - فتح: ٤/ ٤٣٢]\nذكر فيه حديث عَمْرٍو، عَنْ أَبِي البَخْتَرِيِّ قَالَ: سَأَلْتُ ابن عُمَرَ عَنِ السَّلَمِ في النَّخْلِ، فَقَالَ: نُهِيَ عَنْ بَيْعِ النَخْلِ حَتَّى يَصْلُحَ، وَعَنْ بَيْعِ الوَرِقِ نَسَاءً بِنَاجِزٍ.\nوَسَأَلْتُ ابن عَبَّاسٍ عَنِ السَّلَم فِي النَّخْلِ، فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ النَّخْلِ حَتَّى يُؤْكَلَ مِنْهُ، أَوْ يَأْكُلَ مِنْهُ، وَحَتَّى يُوزَنَ.\nوفي رواية: سألت ابن عمر عن السلم في النخل فقال: نهى عمر عن بيع التمر حتى يصلح، ونهى عن الورق بالذهب نساء بناجز، وسألت ابن عباس (^١) قال: نهى النبي - ﷺ - عن بيع النخل حتى يأكل\n_________\n(^١) كتب ناسخ الأصل فوقها: ساقها من طريق آخر.","vol":"14","page":634},{"text":"أو يؤكل، وحتى يوزن. قلت: ما يوزن؟ قال رجل عنده: حتى يحزر. حديث ابن عباس سلف (^١).\nوعمرو هو: ابن مرة بن عبد الله المرادي الجملي الكوفي، مات سنة ست عشرة ومائة، وقيل: سنة ثماني عشرة، وكان أعمى (^٢). وأبو البخترى: سعيد بن فيروز، أو ابن جبير أو سعد قتل في الجماجم سنة ثلاث وثمانين، وقال الهيثم: قتل يوم دحيل سنة إحدى وثمانين (^٣).\nإذا عرفت ذلك. فقد اختلف العلماء في هذا الباب فقال الكوفيون والثوري والأوزاعي: لا يجوز السلم إلا أن يكون المسلم فيه موجودًا في أيدي الناس من حين العقد إلى وقت حلول الأجل، فإن انقطع في شيء من ذلك لم يجز، وهو مذهب ابن عمر وابن عباس على ما ذكره البخاري في الباب.\nوقال مالك والشافعي وأحمد وإسحاق وأبو ثور: يجوز السلم فيما هو معدوم من أيدي الناس، إذا كان مأمون الوجود عند حلول الأجل في الغالب، فإن كان حينئذ ينقطع لم يجز.\nاحتج الأولون بأنه - ﵇ - نهى عن بيع الثمار قبل بدو صلاحها، وعن بيع ما لم يخلق، وقالوا: من مات فقد حل دينه، وإن لم يوجد كان غررًا، وهو فاسد، كما قال ابن القصار؛ لأنه قد يحل الأجل ويتعذر السلم بأن يموت المسلم إليه أو يفلس، ولو وجب أن يمنع السلم\n_________\n(^١) سلف في الباب السابق (٢٢٤٦).\n(^٢) انظر ترجمته في \"ثقات ابن حبان\" ٥/ ١٨٣، و\"تهذيب الكمال\" ٢٢/ ٢٣٢ ترجمة (٤٤٤٨).\n(^٣) انظر: \"الجرح والتعديل\" ٤/ ٥٤ ترجمة (٢٤١)، و\"تهذيب الكمال\" ١١/ ٣٢ ترجمة (٢٣٤٢).","vol":"14","page":635},{"text":"لجواز ما ذكروه لوجب أن لا يجوز بيع شيء نسيئة؛ لأنه قد يطرأ على المشتري الموت والفلس قبل محل الأجل، فلا يصل صاحب الحق إلى ماله، فيكون هذا غررًا، ولكنه جائز؛ لأن الناس يدخلون في وقت العقد على رجاء السلامة، ولم يكلفوا مراعاة ما يجوز أن يحدث ويجوز ألا يحدث.\nولو أسلم في شيء إلى شهر فإن وقت المطالبة بالمسلم فيه هو رأس الشهر، بدليل أن الشيء لو كان موجودًا قبل الشهر لم يكن له المطالبة ولا للمسلم إليه أن يجبره على مراعاة وجوده قبل المحل وحين العقد؛ لأن وجوده كعدمه، ولو كان المسلم فيه موجودًا طول السنة إلا يوم القبض فأسلم فيه إلى سنة، كان هذا السلم باطلًا بإجماع.\nوإن كان موجودًا عند العقد وطول السنة؛ لأن حين المحل والقبض معدوم، فعلم بهذا الاعتبار بوجوده حين القبض لا حين العقد، والدليل على هذا أنهم كانوا يسلفون في عهده - ﵇ - التمر في السنة والسنتين، ومعلوم أنه إذا أسلم في التمر سنة، فإنه يتخلل الأجل زمان ينقطع فيه التمر، وهو زمن الشتاء، ثم إنه - ﵇ - أقرهم على ذلك ولم ينكر عليهم السلف في سنة وأكثر، فثبت ما قلناه.\nوأما نهيه - ﵇ - عن بيع الثمار حتى يبدو صلاحها، فهو محمول عندنا على أن بيع الثمرة عينًا لا يجوز إلا بعد بدو صلاحها، وفي السلم ليس عند العقد ثمرة موجودة عند البائع تستحق اسم البيع حقيقة، وحديث النهي عن بيع الثمار حتى يبدو صلاحها مرتب على السلم، تقديره: أنه نهى عن بيعها حتى يبدو صلاحها، إلا أن يكون سلمًا: لحديث ابن عباس: أنهم كانوا يسلفون في التمر السنتين\nوالثلاث، وذلك بيع له قبل أن يبدو صلاحه وقبل أن يخلق، فإذا جاز","vol":"14","page":636},{"text":"السلم في الثمرة فقد جاز في الرطب، والرطب لا يوجد في سائر السنة كما يوجد التمر، فلا معنى لقولهم.\nوقال ابن التين: قول ابن عباس في السلم في النخل، وذكره، لنهي الشارع عن بيع النخل حتى يؤكل واضح، وهو الذي كان يفعله أهل المدينة أن يسلفوا في تمر نخلة بعينه، فأمرهم الشارع أن يسلفوا في كيل المعلوم، فإذا أسلم في ثمرة معينة فهو شراء، ولا يجوز إلا بعد الزهو، وجائز أن يتأخر خمسة عشر يومًا [ما] (^١) لم ييبس؛ لضرورة الناس إلى أخذه شيئًا فشيئًا، والضرورة أباحته.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"14","page":637},{"text":"<span data-type='title' id=toc-1635>٥ - باب الكَفِيلِ فِي السَّلَمِ</span>\n٢٢٥١ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا يَعْلَى، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتِ: اشْتَرَى رَسُولُ اللهِ - ﷺ - طَعَامًا مِنْ يَهُودِيٍّ بِنَسِيئَةٍ، وَرَهَنَهُ دِرْعًا لَهُ مِنْ حَدِيدٍ. [انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح: ٤/ ٤٣٣]\nتقدم حديثه في باب: الشراء بالنسيئة (^١)، وترجم عليه أيضًا.\n_________\n(^١) سلف برقم (٢٠٦٨) كتاب: البيوع.","vol":"14","page":638},{"text":"<span data-type='title' id=toc-1636>٦ - باب الرَّهْنِ فِي السَّلَمِ</span>\n٢٢٥٢ - حَدَّثَنِي مُحَمَّدُ بْنُ مَحْبُوبٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ: تَذَاكَرْنَا عِنْدَ إِبْرَاهِيمَ الرَّهْنَ فِي السَّلَفِ، فَقَالَ: حَدَّثَنِي الأَسْوَدُ، عَنْ عَائِشَةَ ﵂، أَنَّ النَّبِيَّ - ﷺ - اشْتَرَى مِنْ يَهُودِيٍّ طَعَامًا إِلَى أَجَلٍ مَعْلُومٍ، وَارْتَهَنَ مِنْهُ دِرْعًا مِنْ حَدِيدٍ. [انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح: ٤/ ٤٣٣]\nوقد أسلفنا هناك الكلام عليه واضحًا فراجعه منه.","vol":"14","page":639},{"text":"<span data-type='title' id=toc-1637>٧ - باب السَّلَمِ إِلَى أَجَلٍ مَعْلُومٍ</span>\nوَبِهِ قَالَ ابْنُ عَبَّاسٍ وَأَبُو سَعِيدٍ وَالأَسْوَدُ وَالحَسَنُ. وَقَالَ ابْنُ عُمَرَ: لَا بَأْسَ فِي الطَّعَامِ المَوْصُوفِ بِسِعْرٍ مَعْلُومٍ إِلَى أَجَلٍ مَعْلُومٍ، مَا لَمْ يَكُ ذَلِكَ فِي زَرْعٍ لَمْ يَبْدُ صَلَاحُهُ.\n\n٢٢٥٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ عَبْدِ اللهِ بْنِ كَثِيرٍ، عَنْ أَبِي المِنْهَالِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - المَدِينَةَ وَهُمْ يُسْلِفُونَ فِي الثِّمَارِ السَّنَتَيْنِ وَالثَّلَاثَ، فَقَالَ: \"أَسْلِفُوا فِي الثِّمَارِ فِي كَيْلٍ مَعْلُومٍ إِلَى أَجَلٍ مَعْلُومٍ\".\nوَقَالَ عبْدُ اللهِ بْنُ الوَليدِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابن أَبِي نَجِيحٍ، وَقَالَ: \"فِي كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومٍ\". [انظر: ٢٢٣٩ - مسلم: ١٦٠٤ - فتح: ٤/ ٤٣٤]\n٢٢٥٤، ٢٢٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ الشَّيْبَانِيِّ، عَنْ مُحَمَّدِ بْنِ أَبِي مُجَالِدٍ، قَالَ: أَرْسَلَنِي أَبُو بُرْدَةَ وَعَبْدُ اللهِ بْنُ شَدَّادٍ إِلَى عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى وَعَبْدِ اللهِ بْنِ أَبِي أَوْفَى فَسَأَلْتُهُمَا عَنِ السَّلَفِ. فَقَالَا: كُنَّا نُصِيبُ المَغَانِمَ مَعَ رَسُولِ اللهِ - ﷺ -، فَكَأنَ يَأْتِينَا أَنْبَاطٌ مِنْ أَنْبَاطِ الشَّأْمِ فَنُسْلِفُهُمْ فِي الحِنْطَةِ وَالشَّعِيرِ وَالزَّبِيبِ إِلَى أَجَلٍ مُسَمًّى. قَالَ: قُلْتُ: أَكَانَ لَهُمْ زَرْعٌ؟ أَوْ لَمْ يَكُنْ لَهُمْ زَرْعٌ؟ قَالَا: مَا كُنَّا نَسْأَلُهُمْ عَنْ ذَلِكَ. [٢٢٤٢، ٢٢٤٣ - فتح: ٤/ ٤٣٤]\nثم ساق حديث ابن عباس السالف ولفظه: \"أَسْلِفُوا فِي الثمَارِ فِي كَيْلٍ مَعْلُومٍ إِلَى أَجَلٍ مَعْلُومٍ\".\nثم ذكر حديث مُحَمَّدِ بْنِ أَبِي مُجَالِدٍ، السالف وفي آخره: قُلْتُ: أَكَانَ لَهُمْ زَرْعٌ؟ أَوْ لَمْ يَكُنْ لَهُمْ زَرْعٌ؟ قال: مَا كُنَا نَسْأَلُهُمْ عَنْ ذَلِكَ.\nورواية من سكت عن الوزن لا تعارض مَن صرح به؛ لأنها زيادة من ثبت، فقبلت.","vol":"14","page":640},{"text":"وأثر ابن عباس أخرجه الشافعي، عن سفيان، عن أيوب، عن قتادة، عن أبي حسان مسلم الأعرج، عن ابن عباس قال: أشهد أن السلف المضمون إلى أجل مسمى، أن الله أحله وأذن فيه وقرأ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ﴾ [البقرة: ٢٨٢] الآية، ورواه ابن أبي شيبة، عن وكيع، عن هشام، ثنا قتادة (^١).\n_________\n(^١) \"مسند الشافعي\" ٢/ ١٧١ (٥٩٧)، \"مصنف ابن أبي شيبة\" ٤/ ٤٨٣ (٢٢٣١٢)، ورواه أيضًا عبد الرزاق في \"المصنف\" ٨/ ٥ (١٤٠٦٤)، والطبري في \"تفسيره\" ٣/ ١١٦ (٦٣١٨)، والطبراني ١٢/ ٢٠٥ (١٢٩٠٣)، والحاكم ٢/ ٢٨٦، والبيهقي في \"السنن\" ٦/ ١٨، ١٩، وفي \"معرفة السنن والآثار\" ٨/ ١٨٣ - ١٨٤ (١١٥٦٨)، والحافظ في \"تغليق التعليق\" ٣/ ٢٧٦ - ٢٧٧ من طرق عن قتادة، عن أبي حسان الأعرج، عن ابن عباس.\nقال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه. وقال المصنف في \"البدر المنير\" ٦/ ٦١٦: رواه البيهقي بإسناد الصحيح من حديث شعبة عن قتادة. ونقل الحافظ في \"الفتح\" ٤/ ٤٣٥ تصحيح الحاكم للحديث، وسكت عنه، والحديث صححه الألباني في \"الإرواء\" (١٣٦٩).\nوهذا الأثر سلف أن ذكره المصنف -﵀- في شرح حديثي (٢٠٦٨ - ٢٠٦٩) فقال: قال ابن عباس: هو في كتاب الله وذكر: ﴿إلَى أَجَل مُّسَمًى﴾. وهناك لم يعزه، ولم يشر أنه سيأتي معلقًا.\nوأيضًا لما خرجه في \"البدر المنير\" ٦/ ٦١٦ عزاه للبيهقي وغيره، ولم يعزه للبخاري، ولم يشر أن البخاري علقه.\nوكذلك لما خرجه الألباني في \"الإرواء\" (١٣٦٩) لم يشر أن البخاري ذكره معلقًا!\nوتنبه لذلك الحافظ ابن كثير فقال في \"تفسيره\" ٢/ ٥٠٥: وقال قتادة، عن أبي حسان .. فذكره، وكأنما نقله عن الطبري، ثم قال: رواه البخاري. أما الحافظ الزيلعي فلما خرج الأثر في \"نصب الراية\" ٤/ ٤٤ - ٤٥ وعزاه للحاكم والشافعي وغيرهما، وقال: ورأيت بعض مصنفي زماننا عزا هذا الحديث للبخاري، وهو غلط. اهـ. =","vol":"14","page":641},{"text":"وأثر أبي سعيد أخرجه البيهقي من حديث نبيح العنزي عنه: السلم كما يقوم السعر ربا ولكن قيل معلوم إلى أجل معلوم (^١).\nوأثر ابن عمر أخرجه ابن أبي شيبة عن ابن نمير، عن عبيد الله، عن نافع، عنه (^٢). وأخبرنا ابن أبي زائدة، عن حجاج، عن وبرة قال: قال ابن عمر: لا بأس بالسلم إذا كان في كيل معلوم إلى أجل معلوم (^٣). ورواه ابن بكير، عن مالك، عن نافع، عن مولاه قال: يريد -والله أعلم- أن يسلفه في زرع بعينه أو ثمره بعينه، فلا يجوز؛ لأن بيع أعيان الثمار على رءوس الأشجار إنما يجوز إذا بدا فيها الصلاح.\nواختلف العلماء في أجل السلم، فقال مالك والكوفيون وجمهور الفقهاء كما نقله ابن بطال عنهم أنه لا يجوز السلم الحال، ولا بد فيه من أجل معلوم (^٤). وقد أسلفنا رواية ابن القاسم وابن عبد الحكم،\nعن مالك.\n_________\n= قلت: أظنه، يومئ إلى الحافظ ابن كثير. وأما الحافظ ابن حجر فلما خرجه في \"تلخيص الحبير\" ٣/ ٣٢ تبعًا للمصنف في \"البدر المنير\" وعزاه للشافعي والطبراني والحاكم والبيهقي، قال: وقد علقه البخاري.\nوكذلك أورده السيوطي في \"الدر المنثور\" ١/ ٦٥٤ وعزاه للشافعي وعبد الرزاق وعبد بن حميد والبخاري وابن جرير وابن المنذر وابن أبي حاتم والطبراني والحاكم والبيهقي. فذكر فيمن ذكر: البخاري.\n(^١) \"السنن الكبرى\" ٦/ ٢٥ من طريق عبد الرزاق في \"المصنف\" ٨/ ٧ (١٤٠٧٢).\n(^٢) \"المصنف\" ٤/ ٤٨٢ (٢٢٣٠٥).\nورواه أيضًا مالك في \"الموطأ\" ٢/ ٦٤٤، وعبد الرزاق في \"المصنف\" ٨/ ٥ (١٤٠٦١)، والبيهقي ٦/ ١٩ من طريق نافع به.\nوفات المصنف ذكر وصل أثر الحسن وأبي الأسود- وهما في المصادر السابقة.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ٤/ ٤٨٢ (٢٢٣٠٤).\n(^٤) \"شرح ابن بطال\" ٦/ ٣٧٢.","vol":"14","page":642},{"text":"وقال الشافعي وأبو ثور: يجوز السلم بغير ذكر الأجل أصلًا.\nوانتصر ابن بطال وقال: هذا خلاف الحديث؛ لأنه - ﵇ - قال: \"من أسلم\" فأتى بلفظ العموم، وقد سلف جوابه، وأيضًا فإنه أحل الأجل محل الكيل والوزن، وقرنه بينهما، فلما لم يجز العقد إذا عدم صفة الكيل والوزن، فكذلك الأجل يجب اعتباره، كما لو قال: صلِّ على صفة كذا لم يجز العدول عنها (^١).\nاحتج الشافعي أن السلم بيع من البيوع، وهي تجوز بثمن معجل ومؤجل، فكذا هو، قيل: إنه ينتقض بجواز السلم في المعدوم، وهو يجوز مؤجلًا فقط، وإنما لم يجز ابن عمر السلم في زرع لم يبد صلاحه؛ لأنه سلم في عين، وحكم السلم أن لا يكون في عين معلومة، وإنما يكون في الذمة لا ينفسخ بموت أحد العاقدين في السلم، ولا بجائحة تنزل، وهذا مذهب أهل الحجاز، إلا أن مالكًا أجاز السلم في طعام بلد بعينه إذا كان الأغلب فيه أنه لا يخلف.\nولم يختلف العلماء أنه لا يجوز أن يكون السلم في قمح فدان بعينه؛ لأنه غرر، ولا يُدرى هل يتم زرعه أم لا، ويجوز عند جميعهم أن يكون السلم في زمن يكون فيه الزرع قد بدا صلاحه إذا لم يكن يعين زرعًا ما، فإن أسلم في ثمر حائط بعد طيبه أو في زرع بعدما أدرك، فعن ابن القاسم أنه كرهه، وإن مات لم يفسخ، وليس بالحرام البين، ولا يجوز عند سائر الفقهاء؛ لأنه كبيع عين اشترط فيها تأخير القبض، وهو لا يجوز؛ لأنه من شرط البيع تسليم المبيع.\nوفي قوله: (\"أسلموا فِي الثِّمَارِ\") إجازة السلم في الثمار كلها؛\n_________\n(^١) السابق.","vol":"14","page":643},{"text":"لعموم لفظه، وهو قول ابن عمر: لا بأس بالسلم في الطعام بسعر معلوم، فإن العلماء اختلفوا في رأس مال السلم، فقال مالك: لو أسلم إليه عروضًا أو تبرًا أو فضة مكسورة جزافًا، صح السلم، ولا يجوز أن يسلم إليه دينارًا أو دراهم فرق بين التبر والدراهم والدنانير؛ لأن التبر بمنزلة الثوب والسلعة عنده.\nوقال أبو حنيفة: لا يسلم إليه تبرٌ جزافًا، ولا شيء مما يكال أو يوزن جزافًا، وهو أحد قولي الشافعي. وقال أبو يوسف ومحمد: يجوز أن يسلم إليه الدراهم والدنانير، وكل ما يكال أو يوزن جزافًا، وهو\nالأظهر من قولي الشافعي، كثمن المبيع، ووجه مقابله أنه قد ينقطع، ويكون رأس المال تالفًا، فلا يدرى بم يرجع؟! (^١).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٧٢ - ٣٧٣ بتصرف يسير.","vol":"14","page":644},{"text":"<span data-type='title' id=toc-1638>٨ - باب السَّلَمِ إِلَى أَنْ تُنْتَجَ النَّاقَةُ</span>\n٢٢٥٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، أَخْبَرَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: كَانُوا يَتَبَايَعُونَ الجَزُورَ إِلَى حَبَلِ الحَبَلَةِ، فَنَهَى النَّبِيُّ - ﷺ - عَنْهُ. فَسَّرَهُ نَافِعٌ أَنْ تُنْتَجَ النَّاقَةُ مَا فِي بَطْنِهَا. [انظر: ٢١٤٣ - مسلم: ١٥١٤ - فتح: ٤/ ٤٣٥]\nذكر فيه حديث نَافِعٍ، عَنْ عَبْدِ اللهِ قَالَ: كَانُوا يَتَبَايَعُونَ الجَزُورَ إِلَى حَبَلِ الحَبَلَةِ، فَنَهَى النَّبِيُّ - ﷺ - عَنْهُ. فَسَّرَهُ نَافِعٌ أَنْ تُنْتَجَ النَّاقَةُ مَا في بَطْنِهَا.\nوقد سلف تفسير ذلك. والإجماع قائم على بطلان هذا السلم؛ لأنه أجل مجهول، والشارع إنما أجازه إلى أجل معلوم.\nواختلفوا فيمن باع إلى الحصاد، أو الجذاذ، أو إلى العطاء، أو إلى عيد النصارى:\nفقالت طائفة البيع جائز، وكذا لو باع إلى رجوع الحاج. وأجاز ذلك كله أبو ثور، وقال مالك: من باع إلى الحصاد، أو إلى الجذاذ فهو جائز؛ لأنه معروف، وبه قال أحمد، قال: وكذلك إلى قدوم الغزاة. وروي عن ابن عمر أنه كان يشتري إلى العطاء، وعن القاسم بن محمد مثله، وقال الأوزاعي: إن باع إلى فصح النصارى أو صومهم فذلك جائز، وإن باع إلى الأندر والعصير فهو مكروه؛ لتفاوت ما بين أول الأندر وآخره. وقالت طائفة: لا يجوز السلم إلى العصير والحصاد والدراس، هذا قول ابن عباس، وبه قال أبو حنيفة والشافعي، واحتجوا بأن الله جعل المواقيت بالأهلة قال تعالى: ﴿يَسْأَلُونَكَ عَنِ الأَهِلَّةِ﴾ [البقرة: ١٨٩] وفيها قول رابع: أن البيع إلى العطاء جائز، والمال حلال، وهو قول ابن أبي ليلى، ومن باع إلى أجل غير معلوم فالبيع فاسد استدلالًا بحديث الباب.","vol":"14","page":645},{"text":"وحجة مالك أن المقصود بالحصاد وجذاذ النخل: الأوقات، فهي أوقات معلومة عند أهل المعرفة بها، سواء تقدمت أفعال الناس لها أو تأخرت (^١) (^٢).\n_________\n(^١) نقله جميعه عن ابن بطال في \"شرحه\" ٦/ ٣٧٤ - ٣٧٥ وعزاه ابن بطال فيه إلى ابن المنذر.\n(^٢) في هامش الأصل: آخر … من … من تجزئة المصنف.\nوفي الحاشية اليسرى: ثم بلغ في الحادي والستين كتبه مؤلفه.","vol":"14","page":646},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1639>٣٦ - كِتَابُ الشُّفْعَةُ</span>\nهي بضم الشين وإسكان الفاء، وممن ضبطه كذلك ابن التياني حيث قال: الشفعة على مثال ركبة. ونقل ابن التين عن بعضهم أنه لا يجوز غيره، قال صاحب \"تثقيف اللسان\": والفقهاء يضمون الفاء، والصواب الإسكان، وذكر بعض العلماء أن كل فعل يجوز تثقيله وتخفيفه إذا لم يكن مسموعًا.\nقال ابن حزم: وهي لفظة شرعية لم تعرف العرب معناها قبل رسول الله - ﷺ -، كما لم يعرف معنى الصلاة، والزكاة، والصيام، والكفارة، والنسل، وشبهها حتى بينها الشارع (^١).\nواختلف في اشتقاقها في اللغة على أقوال، إما من الضم أو الزيادة أو التقوية والإعانة أو من الشفاعة، قال ابن دريد: لأنه يشفع ماله بها، والشافع: الطالب لغيره، يستشفع به إلى المطلوب منه (^٢).\n_________\n(^١) \"المحلى\" ٩/ ٨٩.\n(^٢) \"جمهرة اللغة\" ٢/ ٨٦٩.","vol":"15","page":9},{"text":"وقال أبو العباس: الزيادة، وهو أن يشفعك فيما يطلب (^١). وقال ابن سيده: الشفعة في الشيء القضاء به لصاحبه (^٢).\nوهي في الشرع حق تملك قهري يثبت للشريك القديم على الحادث بسبب الشركة الذي تملك به؛ لدفع الضرر.\n_________\n(^١) ذكر قول أبو العباس صاحب \"لسان العرب\" ٤/ ٢٢٩.\n(^٢) \"المحكم\" ١/ ٢٣٣.","vol":"15","page":10},{"text":"<span data-type='title' id=toc-1640>١ - باب الشُّفْعَةُ مَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ فَلَا شُفْعَةَ</span>\n٢٢٥٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: قَضَى رَسُولُ اللهِ - ﷺ - بِالشُّفْعَةِ فِي كُلِّ مَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ. [انظر: ٣٣١٣ - مسلم: ١٦٠٨ - فتح: ٤/ ٤٣٦]\nذكر فيه حديث جَابِرِ: قَضى رَسُولُ اللهِ - ﷺ - بِالشُّفْعَةِ فِي كُلِّ مَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ.\nوقد سلف في باب: بيع الشريك من شريكه واضحًا (^١).\nوقام الإجماع على القول بهذا الحديث، وأوجبوا الشفعة للشريك في المشاع من الرباع، وكل ما تأخذه الحدود، ويحتمل القسمة، وإنما اختلفوا في غير الشريك كما سبق هناك، وأوجبها بعضهم إذا كانت الطرق واحدة، وفي هذا الحديث ما ينفي الشفعة للجار؛ لأن ضرب الحدود إذا نفي الشفعة كان الجار أبعد منه.\nوفيه أيضًا:\nنفيها في كل ما لا يحتمل القسمة ولا تضرب فيه الحدود، وذلك ينفيها في العروض والحيوان، والمروي عن عطاء شاذ كما سلف، والسنة المجمع عليها بالمدينة لا شفعة إلا في الأرضين والرباع.\nواتفق مالك وأبو حنيفة والشافعي أن المسلم والذمي في أخذ\n_________\n(^١) سلف برقم (٢٢١٣) كتاب: البيوع.","vol":"15","page":11},{"text":"الشفعة سواء (^١). وعن الشعبي أنه لا شفعة لذمي؛ (^٢) لأنه صاغر، وهو قول الثوري وأحمد (^٣).\nحجة الأولين عموم الحديث، ولم يفرق بين مسلم وذمي، وأيضًا فإنما تجب بالشركة، لا يختلف فيه المسلم والذمي كالعتق، ألا ترى أنه لو أعتق شقصًا من عبد بينهما قُوِّم عليه كما يقوم على شريكه المسلم. والشفعة حق من حقوق الآدميين كسائر الحقوق التي هي لهم، مثل البيع والإجارة وغيرهما، والشفعة حق يتعلق بالمال، وضع لإزالة الضرر، كالرد بالعيب، فما وجب للمسلم فيه وجب للذمي مثله، وليس الصغار مما يدل على بطلان حقه؛ لأنه لا فرق بين المسلم والذمي في الحقوق المتعلقة بالأموال، كخيار الشرط في الأجل وإمساك الرهن.\nتنبيهات:\nأحدها: زعم بعضهم أن قوله: (فَإِذَا وَقَعَتِ الحُدُودُ إلى آخره) ليس مرفوعًا، إنما هو من كلام الراوي، وفيه نظر (^٤).\nثانيها: خُصَّ العقار بالشفعة؛ لأنه أكثر الأنواع ضررًا، واتفقوا على\n_________\n(^١) انظر \"المدونة\" ٤/ ٢٠٥، \"ومختصر اختلاف العلماء\" ٤/ ٢٤٤، \"والإشراف\" لابن المنذر ٢/ ٨.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٤/ ٥٢١ (٢٢٧٢٨).\n(^٣) انظر \"المغني\" لابن قدامة ٧/ ٥٢٤.\n(^٤) روى هذا القول ابن أبي حاتم عن أبيه في \"العلل\" ١/ ٤٧٨ واستدل على ذلك بقوله: لو كان الكلام: (فإذا وقعت الحدود ..) من كلام النبي؛ لقال الراوي: وقال النبي: إذا وقعت الحدود … فلما لم نجد ذكر الحكاية عن النبي في الكلام الأخير استدللنا أن ذلك من كلام الراوي؛ وعقب ابن حجر على ذلك في \"الفتح\" ٤/ ٤٣٧ بقوله: الأصل أن كل ما ذكر في الحديث فهو منه حتى يثبت الإدراج بدليل.","vol":"15","page":12},{"text":"أن لا شفعة في الحيوان والثياب والأمتعة إلا ما سلف عن عطاء، وفي رواية عن أحمد بثبوتها في الحيوان والبناء المفرد.\nوفي \"مصنف ابن أبي شيبة\" عن ابن أبي مليكة: وسئل عن الشفعة فقال: قضى النبي - ﷺ - في كل شيء: الأرض، والدار، والخادم، والجارية (^١).\nقال ابن حزم: وإلى هذا رجع عطاء، وهو عنهما بأصح سند (^٢).\nوروي عن عمر بن هارون، عن سعيد، عن ابن جبير، عن ابن عباس مرفوعًا: \"الشفعة في العبد وفي كل شيء\" رده ابن عدي بعمر هذا، (^٣). وروى الطحاوي عن ابن خزيمة، عن يوسف (^٤) بن عدي، ثنا أبو إدريس الأودي، عن ابن جريج، عن عطاء، عن جابر: قضى النبي - ﷺ - بالشفعة في كل شيء (^٥).\nوعند ابن حزم أن الشفعة واجبة في كل جزء بيغ مشاعًا بين اثنين فصاعدًا، من أي شيء كان، مما يقسم ومما لا ينقسم، من أرض أو شجرة واحدة فأكثر، ومن عبد أو أمة أو ثوب أو سيف، أو من طعام أو حيوان أو أي شيء بيع. ورُفع إلى عبد الملك بن يعلى رجل باع نصيبًا له غير مقسوم، فلم يجزه.\n_________\n(^١) \"المصنف\" ٤/ ٥٢٣ (٢٢٧٤٧).\n(^٢) \"المحلى\" ٩/ ٨٤.\n(^٣) رواه ابن عدي في \"الكامل\" ٦/ ٥٨ ورده يعمر بن هارون ثم قال: وهذا الحديث يعرف بعضان البلخي، عن عمرو بن هارون عن شعبة ووثب عليه ابن حميد رواه عن عمر بن هارون وكان كذابًا. ورواه البيهقي في \"سننه\" ٦/ ١١٠ وقال: تفرد به عمر بن هارون عن شعبة، وهو ضعيف لا يحتج به. ورواه الخطيب في \"تاريخه\" ١١/ ١٩٠ وقال: عمر بن هارون متروك الحديث، والحديث باطل.\n(^٤) غدا في \"شرح معاني الآثار\" وفي \"المحلى\"، وفي الأصل يونس، وهو تحريف.\n(^٥) \"شرح معاني الآثار\" ٤/ ١٢٦ (٦٠١٥).","vol":"15","page":13},{"text":"وقال ابن سيرين: لا بأس بالشريكين بينهما الشيء الذي لا يكال ولا يوزن أن يبيعه قبل أن يقاسمه. وقال الحسن: لا بيع فيه ولا في غيره حتى يقاسمه، إلا أن يكون لؤلؤة أو ما لا يقدر على قسمته. ولم\nيرَ عثمان البتي شفعة لشريك (^١).\nورأى ابن شبرمة الشفعة في الماء، ورأى مالك الشفعة في التين والعنب والزيتون والفواكه في رءوس الشجر (^٢).\nوفي \"الاستذكار\" لابن عبد البر عن معمر: قلت لأيوب: أتعلم أحدًا كان يجعل في الحيوان شفعة؟ قال: لا. قال معمر: ولا أنا أعلم أحدًا جعل فيه شفعة.\nوقال ابن شهاب: ليس في الحيوان شفعة (^٣)، وعن إبراهيم: لا شفعة إلا في دار أو أرض.\nوعن عمر بن عبد العزيز أن النبي - ﷺ - قضى بالشفعة في الدين (^٤).\nوفي لفظ: \"من ابتاع دينًا على رجل فصاحب الدين أولى إذا أدى مثل الذي أدى صاحبه\". (^٥).\nثالثها: قد أسلفت الكلام على حديث: \"الجار أحق بصقبه\" في\nالباب المشار إليه قريبًا، وأخرجه ابن حزم من حديث عبد الله بن\n_________\n(^١) \"المحلى\" ٩/ ٨٢ - ٨٣.\n(^٢) السابق ٩/ ٨٧.\n(^٣) \"الاستذكار\" ٢١/ ٣٠٩ وأثر معمر رواه عبد الرزاق في \"المصنف\" ٨/ ٨٦ (١٤٤٢٣) وأثر ابن شهاب رواه عبد الرزاق أيضًا ٨/ ٨٩ (١٤٤٣٤) من طريق ابن شهاب عن ابن المسيب.\n(^٤) رواه عبد الرزاق ٨/ ٨٨ (١٤٤٣٣).\n(^٥) رواه عبد الرزاق في \"المصنف\" ٨/ ٨٨ (١٤٤٣١).","vol":"15","page":14},{"text":"عمرو، ووهاه (^١)، وأبو داود من حديث جابر بزيادة: \"ينتظر به وإن كان غائبًا إذا كان طريقهما واحدًا\" (^٢)، حسنه الترمذي مع الغرابة (^٣)، ووهاه أحمد (^٤).\nوأما حديث الحسن، عن سمرة رفعه: \"جار الدار أحق بالدار\" فصححه الترمذي، وذكر مثله عن أنس، وقال: الصحيح الأول (^٥) وخطأ النسائي رفعه (^٦)، وكذا الدارقطني، وابن حزم (^٧).\n_________\n(^١) \"المحلى\" ٩/ ١٠١، ١٠٣.\n(^٢) أبو داود (٣٥١٨).\n(^٣) الترمذي (١٣٦٩).\n(^٤) قال عبد الله ابن أحمد في \"علل أبيه\" ٢/ ٢٨١ (٢٢٥٦): هذا حديث منكر وقال مرة: قال أبي: قال شعبة فيه: أَخِّر مثل هذا ودمر، وقال مرة أخرى: ليس هو في كتاب غندر. انظر \"العلل\" الإمام أحمد ١/ ٥٤٥ (١٢٩٢)، ١/ ٣٣٣ (٥٩٩) على الترتيب.\n(^٥) الترمذي (١٣٦٨).\n(^٦) رواه النسائي كما في \"تحفة الأشراف\" ١/ ٣١٨ (١٢٢٢).\n(^٧) \"المحلى\" ٩/ ١٠٢ - ١٠٣.","vol":"15","page":15},{"text":"<span data-type='title' id=toc-1641>٢ - باب عَرْضِ الشُّفْعَةِ عَلَى صَاحِبِهَا قَبْلَ البَيْعِ</span>\nوَقَالَ الحَكَمُ: إِذَا أَذِنَ لَهُ قَبْلَ البَيْعِ فَلَا شُفْعَةَ لَهُ. وَقَالَ الشَّعْبِيُّ: مَنْ بِيعَتْ شُفْعَتُهُ وَهْوَ شَاهِدٌ لَا يُغَيِّرُهَا فَلَا شُفْعَةَ لَهُ.\n\n٢٢٥٨ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي إِبْرَاهِيمُ بْنُ مَيْسَرَةَ، عَنْ عَمْرِو بْنِ الشَّرِيدِ قَالَ: وَقَفْتُ عَلَى سَعْدِ بْنِ أَبِي وَقَّاصٍ، فَجَاءَ المِسْوَرُ بْنُ مَخْرَمَةَ فَوَضَعَ يَدَهُ عَلَى إِحْدَى مَنْكِبَيَّ، إِذْ جَاءَ أَبُو رَافِعٍ -مَوْلَى النَّبِيِّ - ﷺ -- فَقَالَ: يَا سَعْدُ، ابْتَعْ مِنِّي بَيْتَيَّ فِي دَارِكَ. فَقَالَ سَعْدٌ: وَاللهِ مَا أَبْتَاعُهُمَا. فَقَالَ المِسْوَرُ: وَاللهِ لَتَبْتَاعَنَّهُمَا. فَقَالَ سَعْدٌ: وَاللهِ لَا أَزِيدُكَ عَلَى أَرْبَعَةِ آلَافٍ مُنَجَّمَةٍ -أَوْ مُقَطَّعَةٍ-. قَالَ أَبُو رَافِعٍ: لَقَدْ أُعْطِيتُ بِهَا خَمْسَمِائَةِ دِينَارٍ، وَلَوْلَا أَنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"الجَارُ أَحَقُّ بِسَقَبِهِ\". مَا أَعْطَيْتُكَهَا بِأَرْبَعَةِ آلَافٍ، وَأَنَا أُعْطَى بِهَا خَمْسَمِائَةِ دِينَارٍ. فَأَعْطَاهَا إِيَّاهُ. [٦٩٧٧، ٦١٧٨، ٦٩٨٠، ٦٩٨١ - فتح: ٤/ ٤٣٧]\nثم ساق حديث عَمْرِو بْنِ الشَّرِيدِ قَالَ: وَقَفْتُ عَلَى سَعْدِ بْنِ أَبِي وَقَّاصٍ .. الحديث. وذكر عرض أبي رافع بيته عليه. وقال أبو رافع: لقد أعطيت بها خمسائة دينار، ولولا أن سمعت رسول الله - ﷺ - يقول: \"الجار أحق بسقبه\" ما أعطيتكها بأربعة الآف، وأنا أعطي بها خمسمائة دينار فأعطاها إياه.\nالشرح:\nتعليق الحكم رواه وكيع، عن سفيان، عن أشعث عنه: إذا أذن الشفيع للمشتري في الشراء فلا شفعة له (^١).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٤/ ٥٢٣ (٢٢٧٥٢) عن وكيع وبه.","vol":"15","page":16},{"text":"وأثر الشعبي رواه ابن أبي شيبة عن وكيع، ثنا يونس بن أبي إسحاق، قال: سمعت الشعبي به. وفيه لا ينكر بدل: يغير (^١).\nوحديث أبي رافع من أفراده، ويأتي في الحيل أيضًا (^٢).\nإذا تقرر ذلك فعرض الشفعة على الشريك قبل البيع فأبى إليه كما فعل أبو رافع، ألا ترى أنه حط من ثمن البيتين كثيرًا، رغبة في العمل بالسنة.\nوفيه: ما كانوا عليه من الحرص على موافقة السنن والعمل بها، والسماحة بأموالهم في جنب ذلك، فإن عرض عليه الشفعة وأذن له الشريك في بيع نصيبه، ثم رجع فطالبه بالشفعة، فقالت طائفة: لا شفعة له، هذا قول الحكم، والثوري، وأبي عبيد وطائفة من أهل الحديث، واحتجوا بحديث جابر الذي أسلفناه هناك: لا يحل له أن يبيع حتى يؤذن شريكه، فإن شاء أخذ، وإن شاء ترك، فإن باع ولم يؤذنه فهو أحق به، وهو دال على أن تركه تنقطع به شفعته، ومحال أن يقول - ﷺ - إن شاء أخذ وإن شاء ترك!! فإذا ترك لا يكون لتركه معنى.\nوقالت طائفة: إن عرض عليه الأخذ بالشفعة قبل البيع فأبى أن يأخذ، ثم باع فأراد أن يأخذ بشفعته، فذلك له، هذا قول مالك والكوفيين، ورواية عن أحمد، ويشبه مذهب الشافعي، كما ذكره ابن بطال، وهو مذهبه، وحكي أيضًا عن عثمان البتي، وابن أبي ليلى (^٣).\nواحتج أحمد وقال: لا تجب له الشفعة حتى يقع البيع، فإن شاء\n_________\n(^١) \"المصنف\" ٤/ ٥٢٣ (٢٢٧٤٩).\n(^٢) سيأتي برقمي (٦٩٧٧ - ٦٩٧٨) باب: في الهبة والشفعة.\n(^٣) في الأصل الشافعي، وفي هامشها بخط ناسخها: صوابه الشعبي.","vol":"15","page":17},{"text":"أخذ، وإن شاء ترك. واحتج بمثله ابن أبي ليلى.\nواختلفوا في المسألة التي ذكرها الشعبي في الباب، فقال مالك: إذا\nباع المشتري نصيبه من أجنبي وشريكه حاضر يعلم بيعه، فله المطالبة بالشفعة متى شاء، ولا تنقطع شفعته إلا بمضي مدة يعلم أنه في مثلها تارك.\nواختلف في المدة، فقيل: سنة، وقيل: فوقها، وقيل: فوق ثلاث، وقيل: فوق خمس، حكاها ابن الحاجب.\nوقال أبو حنيفة: إذا وقع البيع فعلم الشفيع به، فإن أشهد مكانه أنه على شفعته وإلا بطلت شفعته، وبه قال الشافعي. قال: إلا أن يكون له عذر مانع من طلبها، من حبس أو غيره فهو على شفعته.\nحجة أبي حنيفة بأن سكوته رضا بإسقاط حقه، قياسًا على خيار البكر أنه على الفور. حجة مالك القياس على عتق الأمة تحت عبد عنده.\nواستدل أهل العراق على شفعة الجوار بحديث الباب، غير أنهم جعلوا الشريك في المنزل أحق بها من الجار، فإن سلم الشفعة الشريك في الدار فالجار الملاصق أحقُّ بها من غيره، فإن كان بينهما طريق نافذ فلا حق له فيها، هذا قول أبي حنيفة وأصحابه، وتعلقوا بلفظ: \"الجَارُ أَحَقُّ بِسَقَبِهِ\"، وقالوا: لا يراد به الشريك؛ لأن الجار لا يقع إلا على غير الشريك، وزعموا أنه لا يوجد في اللغة أن الشريك يسمى جارًا، فخالفوا نص الحديث وتركوا أوله؛ لتأويل تأولوه في آخره، أما مخالفتهم نصه فهو أن أبا رافع كان شريك سعد في البيتين في داره؛ ولذلك دعاه إلى الشراء بأقل مما أعطاه غيره ممن ليس بشريك.","vol":"15","page":18},{"text":"وفيه: أن أبا رافع سمى شريكه جارًا حين صرف معنى الحديث إلى الشريك، وهو راويه وأعلم بمعناه، ولو كان المراد غيره كما زعم أهل العراق ما سلم سعد لأبي رافع احتجاجه بالحديث، ولا استدلاله به، ولقال له سعد: ليس معناه كما تأولته، وإنما الجار المراد به غير الشريك، فلما لم يرد عليه تأويله، ولا أنكره المسور وهم الفصحاء وأهل اللسان المرجوع إليهم على أن معنى الحديث ما تأوله أبو رافع، وأن الجار فيه يراد به الشريك، وأما بيع أبي رافع من سعد بأقل مما أعطاه غيره فهو من باب الإحسان بالإجماع، وكل من قارب بدنه بدن صاحبه قيل له: جار في لسان العرب؛ ولذلك قالوا لامرأة الرجل:\nجارة: لما بينهما من الاختلاط بالزوجية.\nوقد جاء في حديث دية الجنين: أن حمل بن مالك قال: كنت بين جارتين لي -يريد امرأتيه- ومنه قول الأعشى لامرأته:\nأجارتنا بيني فإنك طالقة.\nفكذلك الشريك يسمى جارًا؛ لما بينهما من الاختلاط بالشركة.\nوتأويل الحديث عند أهل الحجاز على وجهين:\nأحدهما: أن يراد به الشريك، ويكون حقه الأخذ بالشفعة دون غيره، وهو الأولى لما تقرر.\nثانيهما: يحتمل أن يراد به الجار غير الشريك، ويكون حقه غير الشفعة، فيكون جارًا لرحبة يريد الارتفاق بها، ويريد مثل ذلك غير الجار، فيكون الجار أحق بصقبه، فإن لم يكن هذا فيكون ذلك فيما يجب للجيران بعضهم على بعض من حق الجوار، ومما للأجنبين من الكرامة والبر، وسائر الحقوق التي إذا اجتمع فيها الجار ومن ليس","vol":"15","page":19},{"text":"بجار وجب إيثار الجار على من ليس بجار، من طريق مكارم الأخلاق وحسن الجوار، لا من طريق الفرض اللازم، فقد أوصى الرب ﷻ بالجار فقال: ﴿وَالجَارِ ذِي القُرْبَى وَالجَارِ الجُنُبِ﴾ [النساء: ٣٦] وقال رسوله - ﷺ -: \"ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه\" (^١) وهذا الاحتمال ذكره ابن المنذر عن الشافعي وإذا احتمل هذا كله الحديث المجمل، ثم فسره حديث آخر بقوله: \"فإذا وقعت الحدود وصرفت الطرق فلا شفعة\" كان المفسر أولى من المجمل.\nتنبيهات:\nأحدها: الصقب، بفتح الصاد والقاف، وهو بالصاد أكثر من السين كما قاله في \"الجامع\"، وهو: القرب، يقال: قد أصقب فلان فلانًا إذا قربه منه، فهو يصقبه وقد تصاقبا إذا تقاربا، قال ابن دريد: سقبت الدار سقوبًا، وأسقبت لغتان فصيحتان: قربت. وأبياتهم متساقبة. أي: متدانية (^٢).\nوقال ابن الأنباري في \"زاهره\": الصقب: الملاصقة. كأنه أراد ما يليه ويقرب منه، وفي \"الغريبين\" أراد بالجار الملاصق من غير شركة.\nوفيه حديث علي: إذا وجد قتيل بين قريتين حمل على أصقبهما إليه (^٣).\nثانيها: قال ابن التين قول الحكم قال به سفيان، وخالفهما مالك وقال: لا يلزم إذنه بذلك واستقرأ بعضهم إلزامه قياسًا على قوله: إن اشتريت عبد فلان فهو حر، أو تزوجت فلانة فهي طالق. قال: وهو\n_________\n(^١) سيأتي برقم (٦٠١٤، ٦٠١٥) كتاب: الأدب، باب: الوصاءة بالجار. من حديث عائشة وابن عمر.\n(^٢) \"جمهرة اللغة\" ١/ ٣٣٨ (ب س ق).\n(^٣) رواه عبد الرزاق ١٠/ ٣٥ (١٨٢٦٩).","vol":"15","page":20},{"text":"في الشفعة أبين؛ لأنه لولا ذلك لم يشتر. قال: وقول الشعبي هو قول أبي حنيفة والشافعي وابن وهب، وقال مالك: هو على شفعته وإن جاوز السنة والسنة؛ لحديث قاله في \"المدونة\". وقد سلف الخلاف فيه في الباب وعن مالك هو على حقه أبدًا ما لم يوقف.\nثالثها: قوله (أحدَ مَنْكِبَيَّ) كذا بخط الدمياطي وذكره ابن التين بلفظ: إحدى. ثم قال: هكذا: إحدى، مؤنثًا. وأنكره بعضهم، وقال: المنكب: مذكر، والمنكب مجتمع ما بين العضد والكتف. وثبه ابن التين -أيضًا- أن بيع أبي رافع بدون ما أُعطي من باب الاشفاق دون اللزوم، وكذا تأويله في السقب لأجل الجوار.\nقال الخطابي: وفيه: دليل على أن الشفعة ثابتة في الطرق كهي في البناء إذا كانت واسعة تحتمل القسمة، وقد أضاف البائع بيته إلى داره في قوله لسعد: (ابتع مني بيتي في دارك). وطريقهما لا محالة شائعة في العرصة وهي جزء من الدار، ولذلك استحق به الشفعة (^١).\nوعن أحمد روايتان فيما حكاه ابن الجوزي في الطرق والعرصة، هل يجب فيهما الشفعة بانفرادهما؟\nرابعها: ذهب ابن حزم إلى الأخذ بالشفعة متى شاء ولو بعد ثمانين سنة أو أكثر أو تلّفظ بالترك (^٢)، وعن أبي حنيفة: ثلاثة أيام، وبه يقول البتي، وابن شبرمة، والأوزاعي، وقال عبيد الله بن الحسن: لا يمهل إلا ساعة واحدة (^٣)، وعن الشعبي: يوم واحد، وعن عمر بن عبد العزيز: بضع عشرة سنة.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١١١٦.\n(^٢) \"المحلى\" ٩/ ٨٩.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ٢٤١ - ٢٤٢.","vol":"15","page":21},{"text":"قال ابن عبد البر: قضى عمر بن عبد العزيز بالشفعة بعد أربع عشرة سنة -يعني- للغائب (^١)، قال: وأهل العلم مجمعون على أن الغائب إذا لم يعلم بالبيع ثم قدم فله الشفعة مع طول غيبته، واختلفوا إذا علم في سفره فقيل: يشهد، وإلا فلا شفعة له، وقيل: على شفعته (^٢).\nومن الأحاديث الضعيفة -بسبب ابن البيلماني- حديث ابن عمر مرفوعًا: \"لا شفعة لغائب ولا لصغير، ولا لشريك على شريكه إذا سبقه بالشراء\"، و\"الشفعة كحل العقال\" (^٣).\nخامسها: الخلاف السالف في إسقاط الشفعة قبل ثبوتها جار فيمن أسقط شيئًا قبل وجوبه كإسقاط المواريث قبل الموت وإجازة الوارث الوصية قبل الموت، وإسقاط المرأة ما يجب لها من نفقة أو كسوة في السنة القابلة، ففي كل واحدة من هذِه المسائل خلاف.\nسادسها: الشفعة ثابتة للبدوي والقروي والغائب والصغير إذا بلغ، والمجنون إذا أفاق والذمي.\nوقال قوم من السلف: لا شفعة لمن لم يسكن المصر ولا للذمي.\nقاله الشعبي والحارث (^٤) العكلي والبتي، وهو قول أحمد وقد تقدم.\nزاد الشعبي: ولا لغائب.\n_________\n(^١) \"الاستذكار\" ٢١/ ٢٧٧ (٣١٣٥٠)، ورواه عبد الرزاق في \"المصنف\" ٨/ ٨١ (١٤٣٩٧).\n(^٢) \"الاستذكار\" ٢١/ ٢٧٦ (٣١٣٤٤ - ٣١٣٤٧).\n(^٣) رواهما ابن ماجه (٢٥٠٠ - ٢٥٠١)، ورواهما ابن عدي في \"الكامل\" ٧/ ٣٨٤ حديثًا واحدًا في ترجمة ابن البيلماني وقال: وكل ما روي عن ابن البيلماني فالبلاء فيه من ابن البيلماني، وإذا روى عن محمد بن الحارث فهما ضعيفان.\n(^٤) رواها ابن أبي شيبة في \"المصنف\" ٤/ ٥٢١ (٢٢٧٢٤).","vol":"15","page":22},{"text":"وقال ابن أبي ليلى: لا شفعة لصغير (^١). \"ولا تورث الشفعة\". وهو قول ابن سيرين.\nوعن الشعبي: لا تباع ولا توهب ولا تورث ولا تعار هي لصاحبها التي وقعت له (^٢)، وقال إبراهيم -فيما نقله الأثرم- لا تورث.\nقال ابن حزم: قال عبد الرزاق: وهو قول الثوري (^٣). وأبي حنيفة\nوأحمد وإسحاق والحسن بن حي وأبي سليمان وقال مالك والشافعي: تورث (^٤).\nسابعها: الشفعة هل هي على عدد الرءوس أو على عدد الأنصباء إذا كانوا شركاء؟\nفيه خلاف للعلماء، توقف في ذلك أحمد -كما حكاه الأثرم عنه- وقال: ما أدري.\nوعندنا قولان أيضًا -رجح المتأخرون الثاني، وبه قال مالك والحسن بن حي وشريح وعطاء، ولما حكاهما الشافعي في \"الأم\" قال: بالأول أقول (^٥).\nثامنها: قال أبو حنيفة: الهبة بلا ثواب لا شفعة فيها؛ لأنها عنده هبة ليست بيعًا، وكذا لا شفعة عنده في صراف ولا أجرة ولا جعل ولا خلع\n_________\n(^١) انظر \"المغني\" ٧/ ٤٧٠، وقال مالك في \"المدونة\" ٤/ ٢٠٨: الشفعة لوليه فإن لم يكن فهو على شفعته إذا بلغ.\n(^٢) رواه عنه عبد الرزاق في \"المصنف\" ٨/ ٨٣ (١٤٤٠٧).\n(^٣) \"المصنف\" ٨/ ٨٣.\n(^٤) \"المحلى\" ٩/ ٩٦، وانظر \"المدونة\" ٤/ ٢١٦، \"ومختصر اختلاف العلماء\" ٤/ ٢٤٨ \"والمغني\" ٧/ ٥١٠.\n(^٥) \"الأم\" ٣/ ٢٣١.","vol":"15","page":23},{"text":"ولا في شيء صولح عليه من دم عمد، وعندنا: تثبت في الهبة ذات الثواب لأنها معاوضة.\nوهل يأخذ قبل قبض الموهوب؛ لأنه صار بيعًا أو لا؛ لأن الهبة لا تتم إلا بالقبض؟ فيه وجهان: أصحهما أولهما، وأشار الشافعي والماوردي إلى توقف الأخذ على دفع المتهب الثواب.\nقال ابن عبد البر: وكان مالك يرى أولًا أن في الهبة الشفعة، وإن كانت بغير ثواب، ثم رجع عنه (^١).\n_________\n(^١) \"الاستذكار\" ٢١/ ٢٧١ (٣١٣٢١).","vol":"15","page":24},{"text":"<span data-type='title' id=toc-1642>٣ - باب: أَيُّ الجِوَارِ أَقْرَبُ</span>؟\n٢٢٥٩ - حَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا شُعْبَةُ ح. وَحَدَّثَنِي عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا شَبَابَةُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو عِمْرَانَ قَالَ: سَمِعْتُ طَلْحَةَ بْنَ عَبْدِ اللهِ، عَنْ عَائِشَةَ ﵂: قُلْتُ يَا رَسُولَ اللهِ، إِنَّ لِي جَارَيْنِ، فَإِلَى أَيِّهِمَا أُهْدِي؟ قَالَ: \"إِلَى أَقْرَبِهِمَا مِنْكِ بَابًا\". [٢٥٩٥، ٦٠٢٠ - فتح: ٤/ ٤٣٨]\nحَدَّثَنَا حَجَّاجٌ، ثَنَا شُعْبَةُ ح وَحَدَّثَنِي عَلِيُّ، ثَنَا شَبَابَةُ، ثَنَا شُعْبَةُ، ثَنَا أَبُو عِمْرَانَ قَالَ: سَمِعْتُ طَلْحَةَ بْنَ عَبْدِ اللهِ، عَنْ عَائِشَةَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِي جَارَيْنِ، فَإِلَى أَيِّهِمَا أُهْدِي؟ قَالَ: \"إِلَى أَقْرَبِهِمَا مِنْكِ بَابًا\".\nهذا الحديث من أفراده، وحجاج هو ابن منهال السلمي مولاهم البصري الأنماطي أبو محمد مات سنة سبع عشرة ومائتين (^١)، وعليُّ قيل: هو ابن سلمة بن عقبة أبو الحسن القرشي اللبقي مات سنة اثنتين وخمسين ومائتين. كذا بخط الدمياطي وسبقه به ابن طلحة فقال: يقال: هو ابن سلمة، وكذا قاله الكلاباذي وغيره، وقال الجياني: نسبه ابن السكن: ابن عبد الله. وهو ضعيف عندي (^٢).\nوشبابة: هو ابن موَّار مات سنة ست ومائتين (^٣).\n_________\n(^١) انظر ترجمته في \"الجرح والتعديل\" ٣/ ١٦٧ ترجمة (٧١١)، \"ثقات ابن شاهين\" ص ٦٩ ترجمة (٢٦٠) و\"تهذيب الكمال\" ٥/ ٤٥٧ (١١٢٨).\n(^٢) \"تقييد المهمل\" ٣/ ١٠٠٣، وقال الحافظ في \"الفتح\" ٤/ ٤٣٨: إن البخاري لم ينسبه وإنما نسبه من نسبه من الرواة بحسب ما ظهر له، ولذا رجح الحافظ أنه ابن المديني لأن العادة أن الإطلاق إنما ينصرف لمن يكون أشهر وابن المديني أشهر من اللبقي، ومن عادة البخاري إذا أطلق الرواية عن علي إنما يقصد به علي بن المديني.\n(^٣) انظر ترجمته في \"ثقات ابن شاهين\" ص ١١٤ ترجمته (٥٥٨)، و\"تهذيب الكمال\" ١٢/ ٣٤٣ ترجمة (٢٦٨٤).","vol":"15","page":25},{"text":"وأبو عمران: هو عبد الملك بن حبيب الجوني البصري، مات سنة ثماني وعشرين ومائة.\nقال الدارقطني: في رواية سليمان بن حرب، عن شعبة: طلحة بن عبيد الله الخزاعي، وقال الحارث بن عبيد عن أبي عمران الجوني عن طلحة، ولم ينسبه. وقال أبو داود، سليمان بن الأشعث: قال شعبة\nفي هذا الحديث: عن طلحة رجل من قريش (^١).\nوقال الإسماعيلي: قال يحيى بن يونس: عن شعبة أخبرني أبو عمران سمع طلحة عن عائشة. قال شعبة: وأظنه سمعه من عائشة، ولم يقل: سمعته منها.\nوقولها: (أُهْدِي) هو بضم الهمزة من أهديت الهدية، وإنما أمر بالهدية إلى من قرب بابه؛ لأنه ينظر ما يدخل دار جاره وما يخرج منها، فإذا رأى ذلك أحب أن يشاركه فيه، وأنه أسرع إجابة لجاره\nعندما ينوبه من حاجة إليه في أوقات الغفلة والغرة، فلذلك بدُئ به على من بعد بابه وإن كانت داره أقرب.\nوهذا الحديث دال على أن اسم الجار يقع على غير الملاصق لأنه قد يكون له جار ملاصق، وبابه من سكة غير سكته وله جار بينه وبين بابه قدر ذراعين وليس بملاصق وهو أدناهما بابًا، وقد خرج أبو حنيفة عن ظاهر الحديث، فقال: إن الجار اللزيق إذا ترك الشفعة وطلبها الذي بجنبه وليس له حد إلى الدار ولا طريق لا شفعة له.\nوعوام العلماء يقولون: إذا أوصى الرجل بجيرانه أُعطي اللزيق وغيره، إلا أبا حنيفة فإنه فارق عوام العلماء، وقال: لا يعطى\n_________\n(^١) \"سنن أبي داود\" (٥١٥٥).","vol":"15","page":26},{"text":"إلا اللزيق وحده، وكان الأوزاعي يقول: الجار أربعون دارًا من كل جانب وقاله ابن شهاب وأصحابنا والحسن وأبو قلابة، وقال علي: من سمع النداء فهو جار.\nولابن حزم من حديث عائشة أنها قالت: يا رسول الله - ﷺ - ما حق الجوار؟ قال: \"أربعون ذراعًا\". ثم قال: ساقط (^١).\nوفي \"مراسيل أبي داود\" عن ابن شهاب رفعه: \"أربعون دارًا جار\".\nقال يونس: قلت لابن شهاب وكيف أربعون دارًا؟ قال: أربعون عن يمينه وعن يساره وخلفه وبين يديه (^٢).\nوقال آخرون -فيما حكاه ابن حزم-: هو كل من صلى معكم صلاة الصبح في المسجد. وقال بعضهم: هم أهل المدينة كلهم جيران (^٣)، ولا حجة في حديث الباب لمن أوجب الشفعة بالجوار؛ لأن عائشة إنما سألت عمن تبدأ به من جيرانها في الهدية، فأخبرها أنه من قرب بابه أولى بها من غيره، فدل بهذا أنه أولى بحقوق الجوار وكرم العشرة والبر ممن هو أبعد منه بابًا.\n_________\n(^١) \"المحلى\" ٩/ ١٠٢ - ١٠٣.\n(^٢) \"المراسيل\" ص ٢٥٧ حديث رقم (٣٥٠).\n(^٣) \"المحلى\" ٩/ ١٠٠ - ١٠١.","vol":"15","page":27},{"text":"٣٧\nكتاب الإجارات","vol":"15","page":29},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1643>٣٧ - كتاب الإجارات</span>\n<span data-type='title' id=toc-1644>١ - باب اسْتِئْجَارِ الرَّجُلِ الصَّالِحِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ القَوِىُّ الأَمِينُ﴾ [القصص: ٢٦] وَالخَازِنِ الأَمِينِ، وَمَنْ لَمْ يَسْتَعْمِلْ مَنْ أَرَادَهُ.\n\n٢٢٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي بُرْدَةَ قَالَ: أَخْبَرَنِي جَدِّي أَبُو بُرْدَةَ، عَنْ أَبِيهِ أَبِي مُوسَى الأَشْعَرِيِّ ﵁ قَالَ: قَالَ النَّبِيَّ - ﷺ -: \"الخَازِنُ الأَمِينُ الذِي يُؤَدِّي مَا أُمِرَ بِهِ طَيِّبَةً نَفْسُهُ أَحَدُ المُتَصَدِّقَيْنِ\". [انظر: ١٤٣٨ - مسلم: ١٠٢٣ - فتح: ٤/ ٤٣٩]\n\n٢٢٦١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ قُرَّةَ بْنِ خَالِدٍ قَالَ: حَدَّثَنِي حُمَيْدُ بْنُ هِلَالٍ، حَدَّثَنَا أَبُو بُرْدَةَ، عَنْ أَبِي مُوسَى ﵁ قَالَ: أَقْبَلْتُ إِلَى النَّبِيِّ - ﷺ - وَمَعِي رَجُلَانِ مِنَ الأَشْعَرِيِّينَ، فَقُلْتُ: مَا عَلِمْتُ أَنَّهُمَا يَطْلُبَانِ العَمَلَ. فَقَالَ: \"لَنْ -أَوْ لَا- نَسْتَعْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ\". [٣٠٣٨، ٤٣٤١، ٤٣٤٢، ٤٣٤٣، ٤٣٤٤، ٤٣٤٥، ٦١٢٤، ٦٩٢٣، ٧١٤٩، ٧١٥٦، ٧١٥٧، ٧١٧٢ - مسلم: ١٧٣٣ - فتح: ٤/ ٤٣٩]","vol":"15","page":31},{"text":"ثم ساق حديث: أَبِي مُوسَى: \"الخَازِنُ الأَمِينُ الذِي يُؤَدِّي مَا أُمِرَ بِهِ طيَبَةً نَفْسُهُ أَحَدُ المُتَصَدِّقَيْنِ\".\nوحديث أبي موسى أيضًا: \"إنا لا نَسْتَعْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ\".\nأما الآية فهي من قول ابنة شعيب صفوراء، وقيل: ابنة أخيه، وكان شعيب غيورًا فقال لها: من أين عرفت قوته وأمانته؟ قالت: أما قوته: فإنه قلَّ حجرًا لا يحمله إلا عشرة، أو أربعون، أو جملة من الناس، فئام منهم، أو لم أر رجلًا أقوى في السقاء منه، وأما أمانته: فإنه لما جاء معي مررت بين يديه، فقال: كوني خلفي ودليني على الطريق؛ لئلا تصفك الريح، وقيل: قال ذلك لما رأى عجزها، أو لم يرفع رأسه (^١).\nقال مقاتل: ولدت صفوراء، ثم بعد نصف يوم ولدت غيراء، فهما توأم، وكان بين المكان الذي سقى فيه الغنم وبين شعيب ثلاثة أميال.\nوذكر السهيلي أن شعيبًا هو ابن يثرون بن صيفون بن مدين بن إبراهيم، ويقال: شعيب بن ملكاين، وقيل: لم يكن من مدين، وإنما هو من القوم الذين آمنوا بإبراهيم حين نجا من النار. وابنتاه كياء وصفوراء، وأكثر الناس على أنهم ابن بنتا شعيب، وقيل: إن شعيبًا من عنزة بن أسد بن ربيعة بن نزار.\nوروي أن سلمة بن سعد لما انتسب للنبي - ﷺ - إلى عنزة قال - ﵇ -:\n\"نعم الحي عنزة، رهط شعيب، وأختان موسى\" (^٢) فإن صح فعنزة إذًا ليس هو ابن أسد بن ربيعة، فإن معدًّا كان بعد شعيب بنحو من ألف سنة.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٦٢، ٦١ (٢٧٣٧٦)، (٢٧٣٨٩).\n(^٢) قطعة من حديث رواه البزار كما في \"كشف الأستار\" (٢٨٢٨)، الطبري في \"الكبير\" ٧/ ٥٥ (٦٣٦٤) وقال الهيثمي في \"المجمع\" ١٠/ ٥١ فيه من لم أعرفه.","vol":"15","page":32},{"text":"قلت: وقيل اسم إحداهما شرفا، وقيل: صفيراء بنتا يثرون، والتي تزوجها الصغرى.\nوقولها: (﴿اسْتَأْجِرْهُ﴾) أي: لرعي غنمك، والقيام عليها؛ ﴿إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ القَوِيُّ﴾ على حرزماشيتك وإصلاحها، ﴿الأَمِينُ﴾ عليها فلا يخاف منه فيها خيانة (^١)، وسيأتي -إن شاء الله تعالى- في الشهادات من أفراده عن ابن عباس أن موسى - ﷺ - قضى أقصى الأجلين.\nوقول البخاري: (والخازن الأمين، ومن لم يستعمل من أراده)، قد ساقهما بعد، وسلف في الزكاة بعضه مع حديث أبي موسى واعترض الإسماعيلي فقال: ليس في هذا معنى الإجارة.\nوقال الداودي: ذكره للخازن ليس من هذا الباب؛ لأنه لم يذكر فيه إجارة، وإنما أراد أن الخازن لا شيء له في المال، وإنما هو أجير، فلذا أدخله هنا.\nوقال ابن بطال: إنما أدخله فيه؛ لأن من استؤجر على شيء فهو\nأمين فيه، وليس عليه في شيء منه ضمان إن فسد أو تلف، إلا أن يضيع تضييعًا معلومًا، فعليه الضمان.\nقال مالك: لا يضمن المستأجر ما يعاب عليه، والقول قوله في ذلك مع يمينه. وروى أشهب عنه فيمن استأجر جفنة أنه لها ضامن إلا أن يقيم بينة على الضياع.\nقال المهلب: ولما كان طلب العمالة دليلًا على الحرص وجب أن يحترس من الحريص عليها، وقد أخبر - ﵇ - أنه لا يعان من طلب العمل على ما يطلبه، وإنما يعان عليه من طلب به، وإذا كان هذا في علم الله\n_________\n(^١) قاله الطبري في \"التفسير\" ١٠/ ٦١.","vol":"15","page":33},{"text":"معروفًا وعلى لسان نبيه، وجب ألا يستعمل من علم أنه لا يعان عليه ممن طلبه، فوجب على العاقل ألا يدخل في ذلك إلا بضم السلطان له إليه، إذا علم أنه سيطلع به (^١).\nوقوله: (\"أَحَدُ المُتَصَدِّقَيْنِ\") روي بالتثنية والجمع، قال ابن التين: والأول أبين.\nوقوله: (\"إنا لَا نَسْتَعْمِلُ\") وفي بعض النسخ \"إنا إن نستعمل\" وفي أخرى: \"إن أو لا نستعمل\" وصحح عليها الدمياطي.\nقال ابن التين: \"أو لا\" ضبط في بعض النسخ بضم الهمزة وفتح الواو وتشديد (اللام) (^٢)، فعل مستقبل من ولَّى، وفي بعضها بفتح الهمزة وسكون الواو، كأنه شك هل قال: إن، أو لا.\nوحديث أبي موسى دال لما ترجم له قال تعالى: ﴿وَالعاملِينَ عَلَيهاَ﴾ [التوبة: ٦٠].\nوفيه: أنه لا يؤمر مريد الإمارة من وال أو قاض أو غيرهما، وهي نهي، وظاهره التحريم كما قال القرطبي، لما قال: لا يسأل الإمارة، وإنا والله لا نولي على عملنا هذا أحدًا يسأله ويحرص عليه (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٨٥.\n(^٢) في الأصل: الواو. ولعل المثبت هو الصحيح.\n(^٣) \"المفهم\" ٤/ ١٦.","vol":"15","page":34},{"text":"<span data-type='title' id=toc-1645>٢ - باب رَعْيِ الغَنَمِ عَلَى قَرَارِيطَ</span>\n٢٢٦٢ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ المَكِّيُّ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا بَعَثَ اللهُ نَبِيًّا إِلَّا رَعَى الغَنَمَ\". فَقَالَ: أَصْحَابُهُ: وَأَنْتَ؟ فَقَالَ: \"نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيطَ لأَهْلِ مَكَّةَ\". [فتح: ٤/ ٤٤١]\nذكر فيه حديث أبي هريرة عن النبي - ﷺ - قال: \"مَا بَعَثَ اللهُ نَبِيًّا إِلَّا رَعَى الغَنَمَ\" فَقَالَ أَصْحَابُهُ: وَأَنْتَ؟ قَالَ: \"نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيطَ لأَهْلِ مَكَّةَ\" هذا الحديث من أفراده.\nومعناه: أن ذلك تقدمة وتوطئة في تعريف سياسة العباد، واعتبار بأحوال رعاة الغنم وما يجب على راعيها من اختيار الكلأ لها وإيرادها أفضل مواردها، واختيار المسرح والمراح لها، وجبر كسرها، والرفق بضعيفها ومعرفة أعيانها، وحسن تعاهدها، فإذا وقف على هذِه الأمور كانت مثالًا لرعاية العباد حكمة بالغة، وخصت بالغنم لأنها أسرع انقيادًا، وهي من دواب الجنة. وقام الإجماع على\nجواز الاستئجار للرعي مدة معلومة بأجرة معلومة، ولا ضمان عليه إذا لم يفرط كالوكيل.\nوهل القراريط في الحديث اسم مكان أو نقد؟ قولان:\nأحدهما: اسم مكان بقرب جياد، قاله الحربي، ويدل له أن العرب لم تكن تعرف القيراط، وأخبر أن مصر تفتح ويذكر فيها القيراط؛ ولهذا لم يبوب البخاري على الاستئجار لرعيها؛ لأنه لم يذكر الأجرة، ويجوز أن يكون تركه إعظامًا لجنابه، ولما رواه ابن ماجه قال: \"كنت أرعاها لأهل مكة بالقراريط\" ثم قال: قال سويد بن سعيد: يعني كلَّ شاة","vol":"15","page":35},{"text":"بقيراط (^١)، وهو دليل القول الثاني.\nقال ابن الجوزي: والذي قاله الحربي أصح، وصححه ابن ناصر الحافظ أيضًا قال: وأخطأ سويد في تفسيره، وكان ذلك منه وسِنُّه نحو العشرين فيما استقرئ من كلام ابن إسحاق والواقدي وغيرهما.\n_________\n(^١) ابن ماجه (٢١٤٩).","vol":"15","page":36},{"text":"<span data-type='title' id=toc-1646>٣ - باب اسْتِئْجَارِ المُشْرِكِينَ عِنْدَ الضَّرُورَةِ أَوْ لَمْ يُوجَدْ أَهْلُ الإِسْلَامِ</span>\nوَعَامَلَ النَّبِيُّ - ﷺ - يَهُودَ خَيْبَرَ.\n\n٢٢٦٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂: وَاسْتَأْجَرَ النَّبِيُّ - ﷺ - وَأَبُو بَكْرٍ رَجُلًا مِنْ بَنِي الدِّيلِ ثُمَّ مِنْ بَنِي عَبْدِ بْنِ عَدِيٍّ هَادِيًا خِرِّيتًا -الخِرِّيتُ: المَاهِرُ بِالهِدَايَةِ-، قَدْ غَمَسَ يَمِينَ حِلْفٍ فِي آلِ العَاصِ بْنِ وَائِلٍ، وَهْوَ عَلَى دِينِ كُفَّارِ قُرَيْشٍ، فَأَمِنَاهُ فَدَفَعَا إِلَيْهِ رَاحِلَتَيْهِمَا، وَوَعَدَاهُ غَارَ ثَوْرٍ بَعْدَ ثَلَاثِ لَيَالٍ، فَأَتَاهُمَا بِرَاحِلَتَيْهِمَا، صَبِيحَةَ لَيَالٍ ثَلَاثٍ، فَارْتَحَلَا، وَانْطَلَقَ مَعَهُمَا عَامِرُ بْنُ فُهَيْرَةَ، وَالدَّلِيلُ الدِّيلِيُّ فَأَخَذَ بِهِمْ أَسْفَلَ مَكَّةَ وَهْوَ طَرِيقُ السَّاحِلِ. [انظر: ٤٧٦ - فتح: ٤/ ٢٤٢]\nثم ساق حديث عَائِشَةَ: اسْتَأْجَرَ النَّبِيُّ - ﷺ - وَأَبُو بَكْرٍ رَجُلًا مِنْ بَنِي الدِّيلِ ثُمَّ مِنْ بَنِي عَبْدِ بْنِ عَدِيٍّ هَادِيًا خِرِّيتًا -الخِرِّيتُ: المَاهِرُ بِالهِدَايَةِ- وَهْوَ عَلَى دِينِ كُفَّارِ قُرَيْشٍ … الحديث.\nثم ترجم عليه:","vol":"15","page":37},{"text":"<span data-type='title' id=toc-1647>٤ - باب إِذَا اسْتَأْجَرَ أَجِيرًا لِيَعْمَلَ لَهُ بَعْدَ ثَلَاثَةِ أَيَّامٍ أَوْ بَعْدَ شَهْرٍ أَوْ بَعْدَ سَنَةٍ جَازَ، وَهُمَا عَلَى شَرْطِهِمَا الَّذِي اشْتَرَطَاهُ إِذَا جَاءَ الأَجَلُ</span>\n٢٢٦٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- قَالَتْ: وَاسْتَأْجَرَ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ رَجُلًا مِنْ بَنِي الدِّيلِ، هَادِيًا خِرِّيتًا وَهْوَ عَلَى دِينِ كُفَّارِ قُرَيْشٍ، فَدَفَعَا إِلَيْهِ رَاحِلَتَيْهِمَا، وَوَاعَدَاهُ غَارَ ثَوْرٍ بَعْدَ ثَلَاثِ لَيَالٍ بِرَاحِلَتَيْهِمَا صُبْحَ ثَلَاثٍ. [انظر: ٤٧٦ - فتح ٤/ ٤٤٣]\nوساق بعضه، وهو حديث الهجرة السالف (^١) واستئجار المشركين جائز عند الضرورة وغيرها عند عامة الفقهاء؛ لأن ذلك ذلة وصغار لهم، وتقييد البخاري في ترجمة ذلك بما إذا لم يوجد أهل الإسلام؛ لأن العرض كان كذلك، فإنما عامل أهل خيبر على العمل في أرضها إذ لم يوجد من المسلمين من ينوب منابهم في عمل الأرض، حتى قوي الإسلام واستغنى عنهم، فأجلاهم عمر بن الخطاب، ويجوز أن يكون أراد على وجه الاستحباب، نعم يحرم على المسلم إجارته نفسه للكافر؛ لأن فيه ذلةً وصغارًا.\nوفيه: ائتمان أهل الشرك على السر والمال إذا عهد منهم وفاء ومروءة كما استامن رسول الله - ﷺ - هذا الدليل المشرك؛ لما كانوا عليه من بقية دين إبراهيم، وإن كان من الأعداء، لكنه علم منه\n_________\n(^١) سلف برقم (٤٧٦) كتاب الصلاة، باب: المسجد يكون في الطريق غير ضرر بالناس، وفي مواضع أخرى.","vol":"15","page":38},{"text":"مروءة، ائتمنه من أجلها على سره في الخروج من مكة، وعلى الناقتين اللتين دفعهما إليه ليوافيهما بهما بعد ثلاث في غار ثور.\nوقوله: (فأمناه)، أي: ائتمناه، ثلاثي.\nوفيه: استئجار المسلم الكافر على هداية الطريق واستئجار الرجلين الواحد على عمل واحد لهما.\nوعامر بن فهيرة المذكور في الحديث هو مولى الصديق، ويقال: إنه من العرب استرق وهو غلام فاشتراه الصديق فأعتقه، ويقال: إنه من الأزد، وكان فيمن يعذب بمكة في الله، شهد بدرًا وأحدًا، وقتل يوم بئر معونة سنة أربع من الهجرة، وهو الذي حكت عائشة عنه أنه كان إذا أخذته الحمى يقول:\nقد رأيت الموت قبل ذوقه … إن الجبان حتفه من فوقه (^١)\nواسم الدليل عبد الله فيما ذكره ابن إسحاق (^٢). وقال مالك في \"العتبية\" اسمه أريقط.\nوفيه: إباحة استئجار الرجل على أن يدخل في العمل بعد أيام معلومة فيصح عقدها قبل العمل، وقياسه أن يستأجر منزلًا معلومًا عدة معلومة قبل مجئ السنة بأيام، وأجاز مالك وأصحابه استئجار الأجير على أن يعمل بعد يوم أو يومين أو ما قرب هذا إذا أنقده الأجرة.\nواختلفوا فيما إذا استأجره ليعمل إلى بعد شهر ولم ينقده، فأجازه مالك وابن القاسم. وقال أشهب: لا يجوز، ووجهه أنه لا يدري أيعيش\n_________\n(^١) انظر ترجمته في \"الثقات\" لابن حبان ٣/ ٢٩٢، و\"تهذيب التهذيب\" ٢/ ٢٧٠.\n(^٢) رواه ابن هشام في \"السيرة\" ٢/ ٩٨.","vol":"15","page":39},{"text":"المتسأجر أو الدابة، وهو من باب منع التصرف في الراحلة والأجير، واتفقا على أنه لا يجوز ذلك في البيع، وهو عندهم في الأجير المعين والراحلة المعينة، وأما إذا كان كثيرًا مضمونًا فيجوز فيه ضرب الأجل البعيد وتقديم رأس المال، ولا يجوز أن يتأخر رأس المال إلا اليومين والثلاثة؛ لأنه إذا تأخر كان من باب بيع الدين بالدين، وتفسير الكراء المضمون أن يستأجره على حمولة بعينها على غير دابة معينة، والإجارة المضمونة أن يستأجره علي بناء بيت لا يشترط عليه عمل يده ويصف له طوله وعرضه وجمع آلته على أن المؤنة فيه كلها على العامل مضمونًا عليه حتى يتمه، فإن مات قبل تمامه كان ذلك\nفي ماله، ولا يضره بعد الأجل.\nفإن قلت: من أين أن العمل يقع بعد مدة؟\nقلت: اعترض الإسماعيلي فقال: ترجم عليه البخاري ظن ظنًّا فعمل عليه من أين في الخبر أنهما استأجراه على أن لا يعمل إلا بعد ثلاث، بل في الخبر أنهما استاجراه وابتدأ في العمل من وقته بتسليمهما إليه راحلتيهما يرعاهما ويحفظهما، فكان خروجه خروجهما بعد ثلاث على الراحلتين اللتين قام بأمرهما إلى ذلك الوقت.\nوأجاب ابن المنير فقال: قاس البخاري الأجل البعيد على القريب بطريقة لا قائل بالفصل، فجعل الحديث دليلًا على الجواز مطلقًا. وعند مالك يفصل بين الأجل الذي لا تتغير السلعة في مثله، وبين الأجل الذي تتغير السلعة في مثله فيمتنع (^١).\nوكذا اعترض ابن التين فقال: لم يأت في الحديث ما ترجم له، وهو\n_________\n(^١) \"المتواري\" ص ٢٥٣.","vol":"15","page":40},{"text":"ممنوع أن يستأجر رجلًا ليبتدئ في عمل بعد شهر أو سنة للغرر في ذلك، ولا ندري هل يعيش الرجل، واغتفر الأمد اليسير، لأن العطب فيه نادر والغالب السلامة. وأخذ الداودي إجازة ذلك من معاملة أهل خيبر، وهو فاسد؛ لأن العمل وقته لا من وقتٍ بعده.\nفائدة: قد فسر (الخريت) في الحديث (بالماهر بالهداية) أي: الحاذق من فوقها كما قال صاحب \"العين\" قيل: سمى بذلك؛ لأنه يهتدي لمثل خرت الإبرة -أي ثقبها- وقيل: كشفة المفازة (^١) وحكى الكسائي: خرتنا الأرض: إذا عرفناها ولم تخف علينا طرقها.\nثانيه: قوله: (قد غمس يمين حلف في آل العاصي بن وائل) أي: دخل في حلفهم وغمس نفسه في ذلك، وآل العاصي هم بنو سهم رهط من قريش.\n_________\n(^١) \"العين\" ٤/ ٢٣٧.","vol":"15","page":41},{"text":"<span data-type='title' id=toc-1648>٥ - باب الأَجِيرِ فِي الغَزْوِ</span>\n٢٢٦٥ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، عَنْ صَفْوَانَ بْنِ يَعْلَى، عَنْ يَعْلَى بْنِ أُمَيَّةَ ﵁ قَالَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - جَيْشَ العُسْرَةِ فَكَانَ مِنْ أَوْثَقِ أَعْمَالِي فِي نَفْسِي، فَكَانَ لِي أَجِيرٌ، فَقَاتَلَ إِنْسَانًا، فَعَضَّ أَحَدُهُمَا إِصْبَعَ صَاحِبِهِ، فَانْتَزَعَ إِصْبَعَهُ، فَأَنْدَرَ ثَنِيَّتَهُ فَسَقَطَتْ، فَانْطَلَقَ إِلَى النَّبِيِّ - ﷺ - فَأَهْدَرَ ثَنِيَّتَهُ وَقَالَ: \"أَفَيَدَعُ إِصْبَعَهُ فِي فِيكَ تَقْضَمُهَا -قَالَ: أَحْسِبُهُ قَالَ:- كَمَا يَقْضَمُ الفَحْلُ؟ \". [انظر: ١٨٤٨ - مسلم: ١٦٧٤ - فتح: ٤/ ٤٤٣]\n\n٢٢٦٦ - قَالَ ابْنُ جُرَيْجٍ؛ وَحَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي مُلَيْكَةَ، عَنْ جَدِّهِ بِمِثْلِ هَذِهِ الصِّفَةِ، أَنَّ رَجُلًا عَضَّ يَدَ رَجُلٍ، فَأَنْدَرَ ثَنِيَّتَهُ، فَأَهْدَرَهَا أَبُو بَكْرٍ ﵁. [فتح: ٤/ ٤٤٣]\nذكر فيه حديث يَعْلَى بْنِ أمَيَّةَ قَالَ: غَزَوْتُ مَعَ رسول الله - ﷺ - جَيْشَ العُسْرَةِ فَكَانَ مِنْ أَوْثَقِ أَعْمَالِي فِي نَفْسِي، فَكَانَ لِي أَجِيرٌ، فَقَاتَلَ إِنْسَانًا، فَعَضَّ أَحَدُهُمَا إِصْبَعَ صَاحِبِهِ، فَانْتَزَعَ إِصْبَعَهُ، فَأَنْدَرَ ثَنِيَّتَهُ فَسَقَطَتْ، فَانْطَلَقَ إِلَى النَّبِيِّ فَأَهْدَرَ ثَنِيَّتَهُ … الحديث.\nقَالَ (^١) ابن جُرَيْجٍ؛ وَحَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي مُلَيْكَةَ، عَنْ جَدِّهِ بِمِثْلِ هذِه القصة، أَنَّ رَجُلًا عَضَّ يَدَ رَجُلٍ، فَأنْدَرَ ثَنِيَّتَهُ، فَأهْدَرَهَا أَبُو بَكْرٍ.\nالكلام عليه من أوجه:\nأحدها: هذا الحديث أخرجه مسلم كما سيأتي (^٢)، وهذا التعليق\n_________\n(^١) فوقها في الأصل: سند معلق.\n(^٢) مسلم برقم (١٦٧٤) كتاب: القسامة والمحاربين، باب: الصائل على نفس الأسنان أو عضوه ..","vol":"15","page":42},{"text":"أسنده الحاكم أبو أحمد في \"كناه\" وابن عبد البر من حديث أبي عاصم، عن ابن جريج، عن ابن أبي مليكة، عن أبيه، عن حده، عن أبي بكر أن رجلًا .. فذكره (^١).\nوعبد الله بن أبي مليكة هو عبد الله بن عبيد الله بن عبد الله بن أبي مليكة زهير بن عبد الله بن جدعان قاضي الطائف لابن الزبير، توفي بمكة سنة سبع عشرة ومائة. وقد خالف البخاري ابن منده وأبو نعيم وأبو عمر فرووه في كتب الصحابة في ترجمة أبي مليكة زهير بن عبد الله من حديث ابن جريج، عن ابن أبي مليكة، عن أبيه عن جده، عن أبي بكر كما أسلفناه.\nقال أبو عمر: أبو مليكة اسمه زهير، وهو جد ابن أبي مليكة، له صحبة، يعد في أهل الحجاز.\nثم ساقه كما ذكرناه عن ابن جريج، عن ابن أبي مليكة عن أبيه عن جده (^٢)، قال: وكذا ذكره الزبير بن أبي بكر، هل المراد الصحبة في جده عبد الله أو زهير؟ فإن كان زهيرًا فمتصل أو غيره فمنقطع فيما بينه وبين أبي بكر. وعلى كل حال فما رواه البخاري منقطع في موضعين كما بيناه (^٣).\nثانيها: وقع هنا أن القصة لأجير يعلق كما قدمناه. وفي مسلم أن يعلق قاتل رجلًا. وصحح الحفاظ ما في البخاري. قال النووي: ويحتمل أنهما. قضيتان جرتا ليعلى ولأجيره في وقت أو وقتين (^٤)،\n_________\n(^١) \"الاستيعاب\" ٤/ ٣٢٤ ترجمة (٣٢١٦).\n(^٢) المصدر السابق.\n(^٣) قول المصنف أن البخاري أخرجه منقطعًا قد ذكره مغلطاي قبل، وقال الحافظ في \"الفتح\" ٤/ ٤٤٤: وليس كما زعم.\n(^٤) \"مسلم بشرح النووي\" ١١/ ١٦٠.","vol":"15","page":43},{"text":"ويروى: يده، ويروى: ذراعه. وقال القرطبي: رواية البخاري أولى إذ لا يليق بيعلى ذلك مع جلالته وفضله (^١). قلت: ويجوز ان يكون قتال يعلق للرجل، أي: الأجير وكنى يعلى عن نفسه.\nثالثها: (جيش العسرة) يريد: تبوك، ويعرف أيضًا بالفاضحة، وقيل لها العسرة؛ لأن الحر كان شديدًا، والجدب كثير، وكانت في رجب.\nقال ابن سعد: في يوم الخميس (^٢)، وعن ابن التين: خرج في أول يوم منه، ورجع في سلخ شوال، وقيل: في رمضان.\nرابعها: معنى (أندر ثنيته) سقطت بجذب، والثنية مقدم الأسنان، وللإنسان أربع ثنايا، ثنتان فوق وثنتان أسفل، والعض بالأسنان، والقضم بالقاف ثم ضاد معجمة الأكل بأطراف الأسنان، قاله ابن\nسيده (^٣).\nوفي \"الواعي\": أصل القضم (^٤): الدق والكسر، ولا يكون إلا في الشيء الصلب وماضيه على ما ذكر ثعلب بكسر العين، وحكى ثابت وغيره فتحها، وقيل: هو الأكل بأدنى الأضراس، والفحل فحل\nالإبل. وأهدرها: أسقطها وأبطلها، يقال: أهدر السلطان دم فلان هدرا أباحه، وهدر أيضًا: هدر الدم نفسه.\nخامسها: الحديث صريح في إهدار ثنية العاض، وبه قال الشافعي\n_________\n(^١) \"المفهم\" ٥/ ٣٢.\n(^٢) رواها ابن سعد في \"الطبقات\" ٢/ ١٦٧.\n(^٣) \"المحكم\" ٦/ ١١٤.\n(^٤) ورد بهامش الأصل: قال الشيخ محيي الدين في \"شرح مسلم\": في هذا الحديث: يقضمها كما يقضم الفحل بفتح الضاد فيهما على اللغة الفصيحة. فمفهومه أن فيها لغة أخرى وهي الكسر في المضارع، والله أعلم. وهو هنا الذي حكاه الشيخ عن ثابت وغيره.","vol":"15","page":44},{"text":"وأبو حنيفة وجماعة؛ لأنه صائل، وبه قال ابن وهب وخالف مالك ولعله لم يبلغه، وأغرب أبو عبد الملك فقال: كأنه لم يصح الحديث عنده؛ لأنه أتى من المشرق. وقيل: لفساد الزمان. ولم يقل أحد بالقصاص فيه فيما أعلم.\nونقل القرطبي عن بعض أصحابهم إسقاط الضمان، ثم قال: وضمنه الشافعي، وهو مشهور مذهب مالك وما ذكره غريب عن الشافعين ثم قال: وترك بعض أصحابنا القول بالضمان عما إذا أمكنه نزع يده برفق فانتزعها بعنف، قال: وحمل بعض أصحابنا الحديث على أنه كان متحرك الثنايا وستكون لنا عودة إليه في بابه إن شاء الله تعالى.\nسادسها: استئجار الأجير للخدمة، وكفاية مؤنة العمل في الغزو وغيره سواء، وأما القتال فلا يستأجر عليه؛ لأن على كل مسلم أن يقاتل حتى تكون كلمة الله هي العليا، وسيأتي هل يسهم للأجير أم لا في موضعه، وذكر البخاري الباب. هنا؛ لأن عمل الجهاد كله بر فلا بأس أن يؤاجر الرجل نفسه في سبب منه كالخدمة أو ما يتعلق به.\nوفيه: ذكر الرجل بصالح عمله لقوله: (فكان من أوثق أعمالي في نفسي).","vol":"15","page":45},{"text":"<span data-type='title' id=toc-1649>٦ - باب مَنِ اسْتَأْجَرَ أَجِيرًا فَبَيَّنَ لَهُ الأَجَلَ وَلَمْ يُبَيِّنِ العَمَلَ</span>\nلِقَوْلِهِ: ﴿إِنِّى أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَىَّ هَاتَيْنِ﴾ إِلَى قَوْلِهِ: ﴿عَلَى مَا نَقُولُ وَكِيلٌ﴾ [القصص: ٢٧ - ٢٨] فُلَان يَأْجُرُ فُلَانًا: يُعْطِيهِ أَجْرًا (^١)، وَمِنْهُ فِي التَّعْزِيَةِ أَجَرَكَ اللهُ. [فتح: ٤/ ٤٤٤]\nالشرح:\nقال الإسماعيلي: المعنى ﴿عَلَى أَنْ تَأْجُرَنِي﴾: تكون لي أجيرًا هذِه المدة، أو تأجرني نفسك هذِه المدة، فأما أن تعطيني أجرًا من حيث لا يعلمه الآجر فلا.\nواعترض المهلب فقال: ليس كما ترجم البخاري؛ لأن العمل عندهم معلوم من سقي وحرث ورعي واحتطاب وما شاكل أعمال البادية ومهنة أهلها، فهذا متعارف وإن لم يبين له أشخاص الأعمال ولا مقاديرها، مثل أن يقول له: إنك تحرث كذا من السنة، وترعى كذا من السنة، فهذا إنما هو على المعهود من خدمة البادية، والذي عليه المدار في هذا أنه قد عرفه بالمدة وسماها له، وإنما الذي لا يجوز عند الجميع أن تكون المدة مجهولة والعمل مجهول غير معهود، لا يجوز حتى يعلم.\nقال: والنكاح على أعمال البدن لا يجوز عند أهل المدينة؛ لأنه غرر، وما وقع من النكاح على مثل هذا الصداق لا نأمر به اليوم؛ لظهور الغرر في طول المدة، وهو مخصوص لموسى - ﵇ - عند أكثر\n_________\n(^١) \"لسان العرب\" ١/ ٣١ مادة: (أجر).","vol":"15","page":46},{"text":"العلماء؛ لأنه قال: ﴿إِحْدَى ابْنَتَيَّ هَاتَيْنِ﴾ ولم يعينها، وهذا لا يجوز إلا بالتعيين، وقد اختلف العلماء في ذلك فقال مالك: إذا تزوجه على أن يؤاجرها نفسه سنة أو أكثر يفسخ النكاح إن لم يكن دخل بها، فإن دخل ثبت النكاح بمهر المثل.\nوقال أبو حنيفة وأبو يوسف: إن كان حرًّا فلها مهر مثلها، وإن كان عبدًا فلها خدمة سنة.\nوقال الشافعي: النكاح جائز على خدمته إذا كان وقتًا معلومًا. وعُلِّل قول مالك بأنه لم يبلغه أن أحدًا من السلف فعل ذلك، والنكاح موضوع على الاتباع والاقتداء.\nوقال الداودي: هو جائز؛ لأنَّ من أبي أن يجيزه يجيز النكاح بما هو أبعد منه، يجيزه على العبد الذي ليس معين ولا موصوف، وعن يحيى: كراهته.\nقال ابن المنير: ظن المهلب بالبخاري أنه أجاز أن يكون العمل مجهولًا، وليس كما ظن، إنما أراد البخاري: أن التنصيص على العمل باللفظ غير مشترط، وأن المتبع المقاصد لا الألفاظ، فيكفي دلالة العموم عليها كدلالة النطق، خلافًا لمن غلب التعبد على العقود فراعى اللفظ (^١).\nفائدة: قوله تعالى: ﴿أَيَّمَا الأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ﴾ [القصص: ٢٨] أي: ذلك واجب لك عليَّ في تزويجي إحدى ابنتيك، فما قضيت من هذين الأجلين فليس لك علي مطالبة بأكثر منه، والله على ما أوجبه كل واحد منا على نفسه شهيد وحفيظ.\n_________\n(^١) \"المتواري\" ص ٢٥٣.","vol":"15","page":47},{"text":"وروي عن ابن عباس مرفوعًا: \"سألت جبريل: أي الأجلين قضى موسى؟ فقال: أتمهما وأكملهما\". يعني: عشر سنين، وقد أسلفت ذلك عن رواية البخاري في الشهادات (^١). والعدوان: المجاوزة في الظلم، ونحوه الظلم الصراح.\n_________\n(^١) في هامش الأصل: يعني يأتي الحديث في الشهادات.","vol":"15","page":48},{"text":"<span data-type='title' id=toc-1650>٧ - باب إِذَا اسْتَأْجَرَ أَجِيرًا عَلَى أَنْ يُقِيمَ حَائِطًا يُرِيدُ أَنْ يَنْقَضَّ جَازَ</span>\n٢٢٦٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي يَعْلَى بْنُ مُسْلِمٍ، وَعَمْرُو بْنُ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ -يَزِيدُ أَحَدُهُمَا عَلَى صَاحِبِهِ- وَغَيْرُهُمَا قَالَ: قَدْ سَمِعْتُهُ يُحَدِّثُهُ عَنْ سَعِيدٍ قَالَ: قَالَ لِي ابْنُ عَبَّاسٍ ﵄: حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"فَانْطَلَقَا فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ\". قَالَ سَعِيدٌ بِيَدِهِ هَكَذَا، وَرَفَعَ يَدَيْهِ فَاسْتَقَامَ، قَالَ يَعْلَى: حَسِبْتُ أَنَّ سَعِيدًا قَالَ: فَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ، قَالَ: ﴿لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ [الكهف: ٧٧]. قَالَ سَعِيدٌ: أَجْرًا نَأْكُلُهُ. [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح: ٤/ ٤٤٥]\nذكر حديث أُبَيِّ بْنِ كَعْب في قوله تعالى: ﴿فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ﴾. قَالَ سَعِيدٌ بِيَدِهِ هَكَذا، وَرَفَعَ يَدَيْهِ فَاسْتَقَامَ، قَالَ يَعْلَى: حَسِبْتُ أَنَ سَعِيدًا قَالَ: فَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ، قَالَ: ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ [الكهف: ٧٧]. قَالَ سَعِيدٌ: أَجْرًا نَأْكُلُهُ.\nمعني \"يَنْقَضَّ\": يسقط وينهدم، وقرئ: (ينقاض)، أي: ينقطع من أصله، ويقال للبئر إذا انهارت: انقاضت -بالضاد المعجمة، وقرئ بالمهملة مع الألف- أي: ينشق طولًا (^١)، وإرادته: ميله، وهو من\nفصيح كلامهم.\nومنه الحديث: \"لاتتراءى ناراهما\" (^٢) أي: لا يكون بموضع لو وقف\n_________\n(^١) انظر \"مختصر شواذ القرآن\" ص ٨٤.\n(^٢) قطعة من حديث رواه أبو داود (٢٦٤٦)، والترمذي (١٦٠٤) وغيرهم وصححه الألباني في \"الإرواء\" (١٢٠٧).","vol":"15","page":49},{"text":"فيه إنسان لرأى النار الأخرى، ومنه: ﴿وَتَرَاهُمْ يَنْظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ﴾ [الأعراف: ١٩٨] وفي قوله: ﴿يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٧] حجة على من أنكر المجاز، وتبويب البخاري قال أن هذا جائز لجميع الناس.\nقال ابن التين: إنما كان ذلك للخضر. ولعلَّ البخاري أراد أنه يبني له حائطًا من الأصل، أو يصلح له حائطًا.\nوقال المهلب: إنما جاز الاستئجار عليه؛ لقول موسى - ﵇ -: ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ [الكهف: ٧٧] والأجر لا يتخذ إلا على عمل معلوم، وإنما يكون له الأجر لو عامله عليه قبل عمل عمله، وأما بعد أن أقامه من غير إذن صاحبه فلا يجبر صاحبه على غرم شيء.\nقال ابن المنذر: وفيه: جواز الإجارة على البناء. وفي قوله: حملونا بغير نول: جواز أخذ الأجرة من الركبان في البحر.","vol":"15","page":50},{"text":"<span data-type='title' id=toc-1651>٨ - باب الإِجَارَةِ إِلَى نِصْفِ النَّهَارِ</span>\n٢٢٦٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُكُمْ وَمَثَلُ أَهْلِ الكِتَابَيْنِ كَمَثَلِ رَجُلٍ اسْتَأْجَرَ أُجَرَاءَ فَقَالَ: مَنْ يَعْمَلُ لِي مِنْ غُدْوَةَ إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ؟ فَعَمِلَتِ اليَهُودُ، ثُمَّ قَالَ: مَنْ يَعْمَلُ لِي مِنْ نِصْفِ النَّهَارِ إِلَى صَلَاةِ العَصْرِ عَلَى قِيرَاطٍ؟ فَعَمِلَتِ النَّصَارَى ثُمَّ، قَالَ مَنْ يَعْمَلُ لِي مِنَ العَصْرِ إِلَى أَنْ تَغِيبَ الشَّمْسُ عَلَى قِيرَاطَيْنِ؟ فَأَنْتُمْ هُمْ، فَغَضِبَتِ اليَهُودُ وَالنَّصَارَى، فَقَالُوا: مَا لَنَا أَكْثَرَ عَمَلًا، وَأَقَلَّ عَطَاءً؟ قَالَ: هَلْ نَقَصْتُكُمْ مِنْ حَقِّكُمْ؟ قَالُوا: لَا. قَالَ: فَذَلِكَ فَضْلِي أُوتِيهِ مَنْ أَشَاءُ\". [انظر: ٥٥٧ - فتح: ٤/ ٤٤٥]\nذكر فيه حديث ابن عمر: \"مَثَلُكُمْ وَمَثَلُ أَهْلِ الكِتَابَيْنِ … \" الحديث بطوله.\nوقد سلف في الصلاة (^١)، وترجم عليه أيضًا:\n_________\n(^١) سلف برقم (٥٥٧) كتاب مواقيت الصلاة، باب من أدرك ركعة من العصر قبل الغروب.","vol":"15","page":51},{"text":"<span data-type='title' id=toc-1652>٩ - باب الإِجَارَةِ إِلَى صَلَاةِ العَصْرِ</span>\n٢٢٦٩ - حَدَّثَنَا إِسْمَاعِيل بْنُ أَبِي أُوَيسٍ قَالَ: حَدَّثَنِي مَالِك، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ -مَوْلَى عَبْدِ اللهِ بْنِ عُمَرَ- عَنْ عَبْدِ اللهِ بْنِ عُمَرَ بْنِ الخَطَّابِ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّمَا مَثَلُكُمْ وَاليَهُودُ وَالنَّصَارى كَرَجُلِ اسْتَعْمَلَ عُمَّالًا فَقَالَ: مَنْ يَعْمَلُ لِي إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ قِيرَاطٍ؟ فَعَمِلَتِ اليَهُودُ عَلَى قِيرَاطٍ قِيرَاطٍ، ثُمَّ عَمِلَتِ النَّصَارى عَلَى قِيرَاطٍ قِيرَاطٍ، ثُمَّ أَنْتُمُ الذِينَ تَعْمَلُونَ مِنْ صَلَاةِ العَصْرِ إِلَى مَغَارِبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ، فَغَضِبَتِ اليَهُودُ وَالنَّصَارى وَقَالُوا: نَحْنُ أَكْثَرُ عَمَلًا وَأقَلُّ عَطَاءً. قَالَ: هَلْ ظَلَمْتُكُمْ مِنْ حَقِّكُمْ شَيْئًا؟ قَالُوا: لَا. فَقَالَ: فَذَلِكَ فَضْلِي أُوتِيهِ مَنْ أَشَاءُ\". [انظر: ٥٥٧ - فتح: ٤/ ٤٤٦]\nثم قال:","vol":"15","page":52},{"text":"<span data-type='title' id=toc-1653>١٠ - باب الإِجَارَةِ مِنَ العَصْرِ إِلَى اللَّيْلِ</span>\n٢٢٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُ المُسْلِمِينَ وَاليَهُودِ وَالنَّصَارَى كَمَثَلِ رَجُلٍ اسْتَأْجَرَ قَوْمًا يَعْمَلُونَ لَهُ عَمَلًا يَوْمًا إِلَى اللَّيْلِ عَلَى أَجْرٍ مَعْلُومٍ، فَعَمِلُوا لَهُ إِلَى نِصْفِ النَّهَارِ، فَقَالُوا: لَا حَاجَةَ لَنَا إِلَى أَجْرِكَ الَّذِي شَرَطْتَ لَنَا، وَمَا عَمِلْنَا بَاطِلٌ، فَقَالَ لَهُمْ: لَا تَفْعَلُوا، أَكْمِلُوا بَقِيَّةَ عَمَلِكُمْ، وَخُذُوا أَجْرَكُمْ كَامِلًا، فَأَبَوْا وَتَرَكُوا، وَاسْتَأْجَرَ أَجِيرَيْنِ بَعْدَهُمْ فَقَالَ لَهُمَا: أَكْمِلَا بَقِيَّةَ يَوْمِكُمَا هَذَا، وَلَكُمَا الَّذِى شَرَطْتُ لَهُمْ مِنَ الأَجْرِ. فَعَمِلُوا حَتَّى إِذَا كَانَ حِينُ صَلَاةِ العَصْرِ قَالَا: لَكَ مَا عَمِلْنَا بَاطِلٌ، وَلَكَ الأَجْرُ الَّذِي جَعَلْتَ لَنَا فِيهِ. فَقَالَ لَهُمَا: أَكْمِلَا بَقِيَّةَ عَمَلِكُمَا، فَإِنَّ مَا بَقِيَ مِنَ النَّهَارِ شَيْءٌ يَسِيرٌ. فَأَبَيَا، وَاسْتَأْجَرَ قَوْمًا أَنْ يَعْمَلُوا لَهُ بَقِيَّةَ يَوْمِهِمْ، فَعَمِلُوا بَقِيَّةَ يَوْمِهِمْ حَتَّى غَابَتِ الشَّمْسُ، وَاسْتَكْمَلُوا أَجْرَ الفَرِيقَيْنِ كِلَيْهِمَا، فَذَلِكَ مَثَلُهُمْ وَمَثَلُ مَا قَبِلُوا مِنْ هَذَا النُّورِ\". [انظر: ٥٥٨ - فتح: ٤/ ٤٤٧]\nوساق فيه حديث أبي موسى مثله: وراجع ذلك من ثم.\nولنذكر هنا بعض فوائد لطول العهد به فنقول:\nفيه: ذكر الإجارة الصحيحة بالأجر المعلوم إلى الوقت المعلوم، ولولا جوازه ما ضرب به الشارع المثل.\nوقال المهلب: إنما هو مثل ضربه الشارع لمن خلق لعبادته، فشرع له دين موسى؛ ليعملوا الدهر كله بما يأمرهم به وينهاهم عنه، فعملوا إلى بعث عيسى، فأمرهم باتباعه، فأبوا وتبرءوا مما جاء به عيسى، وعمل آخرون به على أن يعملوا باقي الدهر بما يؤمرون به وينهون عنه، فعملوا حتى بعث الله نبينا، فدعاهم إلى العمل بما جاء فعصوا وأبوا وقطعوا العمل، فعمل المسلمون بما جاء به، ويعملون به إلى يوم","vol":"15","page":53},{"text":"القيامة، فلهم أجر عمل الدهر كله؛ لأنهم أتموه بالعبادة كإتمام النهار الذي كان استؤجر عليه كله أول طبقة.\nوقوله: (\"مَنْ يَعْمَلُ لِي مِنْ غُدْوَةَ إِلَى نِصْفِ النَّهَارِ\") قدر لهم مدة إعمال اليهود، ولهم أجرهم عليه إلى أن نسخ الله شريعتهم بعيسى، ثم قدر عمل مدة هذا الشرع، وله أجر قيراط، فعملت إلى أن نسخ نبينا، فتفضل على المسلمين فقال: \"من يعمل بقية النهار إلى الليل، وله قيراطان\" فقال المسلمون: نحن نعمل إلى انقطاع الدهر بشريعة محمد، فهذا الحديث وجه العمل بمدد الشرائع، والحديث الثاني وجه العمل الدهر كله.\nوبقي أن من عمل [من] (^١) اليهود إلى أن نسخ دين موسى، ثم أنتقل وآمن بعيسى، وعمل بشريعته أن له أجره مرتين، وكذلك من عمل من النصارى بدين عيسى مدة شرعه، ثم آمن بمحمد وعمل بشريعته كان له أجره مرتين كما أن للمسلمين أجرهم مرتين، يعني: كأجر اليهود والنصارى قبلهم؛ لأنهم أعطوا قيراطين على أجر النهار، كما أعطي اليهود والنصارى قيراطين على أكثره، وإنما ذلك من أجل إيمان المسلمين بموسى وعيسى، وإن لم يعملوا بشريعتهما؛ لأن التصديق عمل.\nفإن قلت: فما معنى قول اليهود والنصارى: \"نحن أكثر عملًا وأقل عطاء\"، وبين نصف النهار إلى العصر ثلاث ساعات، كما بين العصر إلى الغروب، وإنما كان يكون معنى الحديث ظاهرًا لو قال ذلك اليهود\nخاصة؛ لأنهم عملوا نصف النهار على قيراط، وذلك ست ساعات،\n_________\n(^١) زيادة يقتضيها السياق.","vol":"15","page":54},{"text":"وعملت النصارى ثلاثًا على قيراط.\nقلت: فيه أجوبة:\nأحدها: أن يكون قوله: \"نحن أكثر عملًا وأقل عطاء\" من قول اليهود خاصة، ويكون من قول النصارى: \"نحن أقل عطاء\"، وإن كانوا متقاربين مع المسلمين في العمل، فيكون الحديث على العموم في اليهود، وعلى الخصوص في النصارى.\nوقد يأتي في الكلام إخبار عن جملة، والمراد بعضها، كقوله تعالى: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ [الرحمن: ٢٢] وإنما يخرج من الملح خاصة، ومثله: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾ [الكهف: ٦١]، والناسي كان يوشع وحده، يدل على ذلك قوله لموسى: ﴿فَإِنِّي نَسِيتُ الْحُوتَ﴾ [الكهف: ٦٣]\nثانيهما: أنه عام فيهما على أن كل طائفة منهما أكثر عملًا وأقل عطاءً، فعملت النصارى إلى صلاة العصر، وليس فيه أنه إلى أول وقته، فنحمله على أنها عملت إلى آخر وقته، قاله ابن القصار.\nثالثها: أن نصف النهار وقت الزوال، وهو في آخر السادسة، والعصر في أول العاشرة، بعد مضي شيء يسير منها، فزادت المدة التي بين الظهر إلى العصر على المدة التي بين العصر إلى الليل بمقدار ما بين آخر الساعة التاسعة وأول العاشرة، وإن كان ذلك القدر لا يتبينه كثير من الناس، وهي زيادة معلومة بالعمل.\nواستدل به أبو حنيفة على أن آخر وقت الظهر يمتد إلى مصير الظل مثليه؛ لأنه جعل زمننا قدر ما بين العصر إلى الغروب، وهو أقل من الربع؛ لأنه لم يبق من الدين ربع الزمان، وقد قال - ﵇ -: \"بعثت أنا","vol":"15","page":55},{"text":"والساعة كهاتين\" (^١) وأشار بالسبابة والوسطى، والتفاوت بينهما أقل من الربع، وأيضًا فقد عملت النصارى الربع، وكانوا أكثر عملًا، فاقتضى أن يكون ذلك أكثر زمنًا؛ لأن كثرة العمل تقتضي طول الزمن.\nوأجاب أصحابنا بأن الحديث إنما قصد به بيان ذكر الأعمال لا الأوقات، وحديث الوقتين قصد به بيان الأوقات، وما قصد به بيان الحكم مقدم، وأيضًا فالمراد: أن هذِه الأمة تلي قيام الساعة، ولا نبي بعد نبيها، فهي تليها كما تلي صلاة العصر الغروب، وكما تلي السبابة الوسطى، ولم يرد بيان ما بقي من الدنيا؛ لأن الله تعالى قد استأثر بعلم ذلك، وما بين السبابة والوسطى نصف سبع.\nوقوله في حديث أبي موسى: (\"قالوا لك: ما عملنا باطل\") هو في حق من بدل، وحديث ابن عمر فيمن لم يبدل.\nوقوله: (\"فَغَضِبَتِ اليَهُودُ وَالنَّصَارى\") يعني: كفارهم؛ لأن مؤمنهم لا يغضب من حكم الله.\nقال الداودي: وحديث أبي موسى أبين وأوضح في المعنى.\nوقوله: (\"إِنَّمَا مَثَلُكُمْ وَاليَهُودِ وَالنَّصَارى\") كذا هو بالعطف على المضمر المخفوض بغير إعادة.\nوقوله: (\"وَاسْتَكْمَلُوا أَجْرَ الفَرِيقَيْنِ كلاهما\"). قال ابن التين: صوابه كليهما؛ لأنه تأكيد لمجرور.\n_________\n(^١) سيأتي برقم (٦٥٠٤) كتاب الرقاق، باب قول النبي - ﷺ -: \"بعثت أنا والساعة كهاتين\".","vol":"15","page":56},{"text":"<span data-type='title' id=toc-1654>١١ - باب إِثْمِ مَنْ مَنَعَ أَجْرَ الأَجِيرِ</span>\n٢٢٧٠ - حَدَّثَنَا يُوسُفُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي يَحْيَى بْنُ سُلَيْمٍ، عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ، عَنْ سَعِيدِ، بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قَالَ اللهُ تَعَالَى: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ القِيَامَةِ رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِهِ أَجْرَهُ\". [انظر: ٢٢٢٧ - فتح: ٤/ ٤٤٧]\nذكر فيه حديث أبي هريرة السالف قريبًا في باب: إثم من باع حرًّا (^١): ومصداقه في كتاب الله تعالى: ﴿فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ﴾ [الفتح: ١٠] وقد وبخ الله من عاهد ثم نكث، ومن باع حرًّا فقد ألزمه الذلة والصغار، ومنعه التصرف فيما أباح الله له، وهذا ذنب عظيم ينازع الله به في عباده.\nومن منع أجيرًا أجره فقد ظلمه حين استخدمه، واستحل عرقه بغير أجر، وخالف سيرة الله تعالى في عباده؛ لأنه استعملهم، ووعدهم على عبادته جزيل الثواب وعظيم الأجر، وهو خالقهم.\nوهذا الباب آخره ابن بطال بعد الباب الآتي، ولعله أنسب من ذكره بين الإجارة (^٢) إلى صلاة العصر والإجارة من العصر إلى الليل، ويبقي الكل على نسق.\n_________\n(^١) سلف برقم (٢٢٢٧) كتاب: البيوع.\n(^٢) \"شرح ابن بطال\" ٦/ ٣٩٨ أتى به ابن بطال بعد باب: من استاجر أجيرًا فترك الأجير. وأتى به المصنف هنا بعد باب: الإجارة من العصر إلى الليل. وهذا الباب في \"اليونينية\" بعد باب: الإجارة إلى صلاة العصر، وقبل باب: الإجارة من العصر إلى الليل فلينتبه لذلك.","vol":"15","page":57},{"text":"<span data-type='title' id=toc-1655>١٢ - باب مَنِ اسْتَأْجَرَ أَجِيرًا فَتَرَكَ أَجْرَهُ، فَعَمِلَ فِيهِ المُسْتَأْجِرُ فَزَادَ، وْمَنْ عَمِلَ فِي مَالِ غَيْرِهِ فَاسْتَفْضَلَ</span>\n٢٢٧٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"انْطَلَقَ ثَلَاثَةُ رَهْطٍ مِمَّنْ كَانَ قَبْلَكُمْ حَتَّى أَوَوُا المَبِيتَ إِلَى غَارٍ فَدَخَلُوهُ، فَانْحَدَرَتْ صَخْرَةٌ مِنَ الجَبَلِ فَسَدَّتْ عَلَيْهِمُ الغَارَ، فَقَالُوا: إِنَّهُ لَا يُنْجِيكُمْ مِنْ هَذِهِ الصَّخْرَةِ إِلَّا أَنْ تَدْعُوا اللهَ بِصَالِحِ أَعْمَالِكُمْ. فَقَالَ رَجُلٌ مِنْهُمُ: اللَّهُمَّ كَانَ لِي أَبَوَانِ شَيْخَانِ كَبِيرَانِ، وَكُنْتُ لَا أَغْبِقُ قَبْلَهُمَا أَهْلًا وَلَا مَالًا، فَنَأَى بِي فِي طَلَبِ شَيْءٍ يَوْمًا، فَلَمْ أُرِحْ عَلَيْهِمَا حَتَّى نَامَا، فَحَلَبْتُ لَهُمَا غَبُوقَهُمَا فَوَجَدْتُهُمَا نَائِمَيْنِ وَكَرِهْتُ أَنْ أَغْبِقَ قَبْلَهُمَا أَهْلًا أَوْ مَالًا، فَلَبِثْتُ وَالقَدَحُ عَلَى يَدَيَّ أَنْتَظِرُ اسْتِيقَاظَهُمَا حَتَّى بَرَقَ الفَجْرُ، فَاسْتَيْقَظَا فَشَرِبَا غَبُوقَهُمَا، اللَّهُمَّ إِنْ كُنْتُ فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَفَرِّجْ عَنَّا مَا نَحْنُ فِيهِ مِنْ هَذِهِ الصَّخْرَةِ. فَانْفَرَجَتْ شَيْئًا لَا يَسْتَطِيعُونَ الخُرُوجَ\". قَالَ النَّبِيُّ - ﷺ -: \"وَقَالَ الآخَرُ: اللَّهُمَّ كَانَتْ لِي بِنْتُ عَمٍّ كَانَتْ أَحَبَّ النَّاسِ إِلَيَّ، فَأَرَدْتُهَا عَنْ نَفْسِهَا، فَامْتَنَعَتْ مِنِّي حَتَّى أَلَمَّتْ بِهَا سَنَةٌ مِنَ السِّنِينَ، فَجَاءَتْنِي فَأَعْطَيْتُهَا عِشْرِينَ وَمِائَةَ دِينَارٍ عَلَى أَنْ تُخَلِّيَ بَيْنِي وَبَيْنَ نَفْسِهَا، فَفَعَلَتْ حَتَّى إِذَا قَدَرْتُ عَلَيْهَا قَالَتْ: لَا أُحِلُّ لَكَ أَنْ تَفُضَّ الخَاتَمَ إِلَّا بِحَقِّهِ. فَتَحَرَّجْتُ مِنَ الوُقُوعِ عَلَيْهَا، فَانْصَرَفْتُ عَنْهَا وَهْيَ أَحَبُّ النَّاسِ إِلَيَّ وَتَرَكْتُ الذَّهَبَ الَّذِي أَعْطَيْتُهَا، اللَّهُمَّ إِنْ كُنْتُ فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا مَا نَحْنُ فِيهِ. فَانْفَرَجَتِ الصَّخْرَةُ، غَيْرَ أَنَّهُمْ لَا يَسْتَطِيعُونَ الخُرُوجَ مِنْهَا\". قَالَ النَّبِيُّ - ﷺ -: \"وَقَالَ الثَّالِثُ: اللَّهُمَّ إِنِّي اسْتَأْجَرْتُ أُجَرَاءَ، فَأَعْطَيْتُهُمْ أَجْرَهُمْ، غَيْرَ رَجُلٍ وَاحِدٍ تَرَكَ الَّذِي لَهُ وَذَهَبَ، فَثَمَّرْتُ أَجْرَهُ حَتَّى كَثُرَتْ مِنْهُ","vol":"15","page":58},{"text":"الأَمْوَالُ، فَجَاءَنِي بَعْدَ حِينٍ فَقَالَ: يَا عَبْدَ اللهِ، أَدِّ إِلَيَّ أَجْرِي. فَقُلْتُ لَهُ: كُلُّ مَا تَرَى مِنْ أَجْرِكَ مِنَ الإِبِلِ وَالبَقَرِ وَالغَنَمِ وَالرَّقِيقِ. فَقَالَ يَا عَبْدَ اللهِ، لَا تَسْتَهْزِئْ بِي. فَقُلْتُ: إِنِّي لَا أَسْتَهْزِئُ بِكَ. فَأَخَذَهُ كُلَّهُ فَاسْتَاقَهُ فَلَمْ يَتْرُكْ مِنْهُ شَيْئًا، اللَّهُمَّ فَإِنْ كُنْتُ فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا مَا نَحْنُ فِيهِ. فَانْفَرَجَتِ الصَّخْرَةُ فَخَرَجُوا يَمْشُونَ\".\nذكر فيه حديث ابن عمر في قصة الصخرة، وقد سلف قريبًا في باب إذا اشترى شيئًا لغيره بغير إذنه فرضي (^١).\nوقوله هنا: (\"فَشَرِبَا غَبُوقَهُمَا\") قال الداودي: أي عشاءهما. قال: والغبوق: العشاء. واعترض ابن التين فقال: الذي ذكره أهل اللغة أن الغبوق شرب العشي (^٢)، تقول منه: غبقت القوم غبقًا. قلت: واسم الشراب: الغبيق. قال صاحب \"الأفعال\": غبقت الرجل، ولا يقال: أغبقته (^٣).\nوقوله: (\"فكَرِهْتُ أَنْ أَغْبِقَ قَبْلَهُمَا أَهْلًا أَوْ مَالًا\") الأهل: زوجاته وبنوه، والمال: الرقيق والدواب، ذكره الداودي. قال ابن التين: وليس للدواب هنا معني يذكر به.\n_________\n(^١) سلف برقم (٢٢١٥) كتاب: البيوع.\n(^٢) \"مقاييس اللغة\" مادة: غبق.\n(^٣) في هامش الأصل:\nقال النووي في \"شرح مسلم\": أغبق -بفتح الهمزة وضم الباء- يقال: غبقت الرجل بفتح الباء أغبقه بضمها مع فتح الهمزة، ثم قال وهذا الذي ذكرته من ضبطه متفق عليه في كتب اللغة والغريب والشروح وقد يصحفه بعض من لا أنس له فيقول: أغبق بضم الهمزة وكسر الباء وهذا غلط انتهى. وقال في \"المطالع\" يقال: غبقت الضيف إذا أسقيته الغبوق أغبقه ثلاثي. وضبطه الأصيلي رباعيا بضم الهمزة والصواب ثلاثي.","vol":"15","page":59},{"text":"ومعنى \"بَرَقَ الفَجْرُ\" ظهر الضياء.\nوقوله: (\"فَفَرِّجْ عَنَّا مَا نَحْنُ فِيهِ\") وقال فيما مضى: \"فافرج عنا فرجة\" فإن يكن هذا محفوظًا فاستجيب بعض دعائه، وأبقى الله للآخر عوض ما منع، ويحتمل أن يكون تأخر بعض الإجابة، ذكره ابن التين.\nو(\"أَلَمَّتْ بِهَا سَنَةٌ\") أي: أتت عليها سنة شديدة أحوجتها، ووقع هنا عشرون ومائة، وهناك مائة وتركه لها صدقة، فحصل أجر الصدقة والعفة.\nوقوله: (\"وَتَرَكْتُ الذَّهَبَ الذِي أَعْطَيْتُهَا\") وفي رواية أبي ذر \"التي\" وهي لغة في تأنيث الذهب.\nوفيه: خوفها مقام ربها.\nوقوله في أوله: \"فَنَأى بِي طَلَبِ شَيْءٍ يَوْمًا\" النَّأْي: البعد، ومنه ﴿وَيَنْأَوْنَ عَنْهُ﴾ ويقلب أنى.\nوقوله: (\"فَلَمْ أُرحْ (^١) عَلَيْهِمَا\") قيل هو من أراح، رباعي، أي: لم آتهما في الرواح وهو العشي بشيء، وتجره في أجرة الأجير على الإحسان منه، وإن كان عليه مقدار العمل خاصة، فلما أنماه له وقبل ذلك الأجير، راعى الله له حق تفضله، فعجل له المكافأة في الدنيا بأن خلصه الله بذلك من هلكة الغار، والله تعالى يأجره على ذلك في الدار الآخرة، قاله المهلب.\n_________\n(^١) في هامش الأصل تعليق نصه: قال في \"المطالع\": أرح بضم الهمزة للأصيلي ولغيره: \"ولم أرُح\" أي: أرجع بالماشية، قال القاضي: هما سواء يقال: راح إبله وأراحها. قلت: وليس كما قال؛ لأنه ضم الراء، فلو كسرها لكان كما قال، انتهى معناه.","vol":"15","page":60},{"text":"وقد أسلفنا الخلاف فيمن اتجر في مال غيره، وأن طائفة قالوا: يطيب له الربح إذا رد رأس المال إلى صاحبه، وسواء كان غاصبًا للمال أو وديعة عنده متعديًا فيه، وهو قول عطاء وربيعة ومالك والليث والثوري والأوزاعي وأبي يوسف، واستحب مالك والثوري والأوزاعي تنزهه عنه، ويتصدق به.\nوطائفة قالت: يرد المال، ويتصدق بالربح كله، ولا يطيب له منه شيء، وهو قول أبي حنيفة وزفر ومحمد بن الحسن.\nوطائفة قالت: الربح لرب المال وهو ضامن لما تعدى فيه، وهو قول ابن عمر وأبي قلابة، وبه قال أحمد وإسحاق (^١). وقال الشافعي: إن اشترى السلعة بالمال بعينه فالربح ورأس المال لرب المال، وإن اشتراها بمال بغير عينه قبل أن يستوجبها بثمن معروف المقدار غير معروف بالعين، ثم نقد المال المغصوب منه أو الوديعة، فالربح له، وهو ضامن لما استهلك من مال غيره.\nوادعى ابن بطال أن أصح هذِه الأقوال قول من رأى أن الربح للغاصب والمتعدي، قال: والحجة له أن العين قد صارت في ذمته، وهو وغيره في ماله سواء إذ لا غرض للناس في أعيان الدراهم والدنانير، وإنما غرضهم في تصرفهم فيها، ولو غصبها من رجل وأراد أن يدفع إليه غيرها مثلها وهي قائمة في يده لكان له ذلك على أصل قول مالك، وإن كان ذلك فربحها له. وحديث الباب حجة له، ألا ترى أن الأجير لما رأى ذلك قال: أتستهزئ بي؛ فدل أن السنة\n_________\n(^١) انظر: \"الهداية\" ٣/ ٣٣٨، \"المنتقى\" ٥/ ١٨١، \"الإشراف\" ٢/ ١٣٧ - ١٣٩، \"الشرح الكبير\" ١٥/ ٢٨٦، \"الإنصاف\" ١٥/ ٢٨٦ - ٢٨٧.","vol":"15","page":61},{"text":"كانت عندهم أن الربح للمعتدي، وأنه لا حق فيه لرب المال، وأخبر بذلك الشارع، فأقره ولم ينسخه (^١).\nقلت: تعجبه من كثرة ما رأى مع قلة أجرته، وقد روي عن عمر ما يدل على أن الربح بالضمان، روى مالك في \"الموطأ\" أن أبا موسى أسلف عبد الله وعبيد الله ابني عمر بن الخطاب من بيت المال، فاشتريا به متاعًا وحملاه إلى المدينة فربما فيه، فقال عمر: أديا المال وربحه. فقال عبيد الله: ما ينبغي لك هذا، لو هلك أو نقص ضمناه. فقال رجل: لو جعلته قرضًا يا أمير المؤمنين؛ قال نعم، فأخذ منهما نصف الربح (^٢)، فلم ينكر عمر قول ابنه: لو هلك المال أو نقص ضمناه، فلذلك طاب له ربحه، ولا أنكره أحد من الصحابة بحضرته.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٩٦ - ٣٩٧.\n(^٢) \"الموطأ\" ص ٤٢٧.","vol":"15","page":62},{"text":"<span data-type='title' id=toc-1656>١٣ - باب مَنْ آجَرَ نَفْسَهُ لِيَحْمِلَ عَلَى ظَهْرِهِ، ثُمَّ تَصَدَّقَ بِهِ وَأُجْرَةِ الحَمَّالِ</span>\n٢٢٧٣ - حَدَّثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ ﵁ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَمَرَ بِالصَّدَقَةِ انْطَلَقَ أَحَدُنَا إِلَى السُّوقِ، فَيُحَامِلُ فَيُصِيبُ المُدَّ، وَإِنَّ لِبَعْضِهِمْ لَمِائَةَ أَلْفٍ، قَالَ: مَا نُرَاهُ إِلَّا نَفْسَهُ. [انظر: ١٤١٥ - مسلم: ١٠١٨ - فتح: ٤/ ٤٥٠]\nذكر حديث أَبِي مَسْعُودٍ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَمَرَنا بِالصَّدَقَةِ انْطَلَقَ أَحَدُنَا إِلَى السُّوقِ، فَيُحَامِلُ فَيُصِيبُ المُدَّ، وَإِنَّ لِبَعْضِهِمْ لَمِائَةَ أَلْفٍ، قَالَ: مَا تَرَا إِلَّا نَفْسَهُ.\nهذا الحديث تقدم في الزكاة (^١)، وأبو مسعود هو عقبة بن عمرو البدري.\nوفيه: صدقة المقل، والصدقة من الكسب بالعمل، وذم المال الذي لا ينفق منه.\nوإنما الحديث على الترغيب في الصدقة، لقوله: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا﴾ [الإنسان: ٨] الآية، وقوله: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [الحشر: ٩].\nوفيه: ما كان عليه سلف هذِه الأمة من الحرص على اتباع أوامر الشارع، والمبادرة إلى ما ندب إليه وحض عليه من الطاعة، وما كانوا عليه من التواضع والمهنة لأنفسهم في الأعمال الشاقة عليهم؛ لينالوا بذلك رضا ربهم، ولذلك وصفهم الله أنهم ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾، وكل هذا كان في أول الإسلام قبل الفتوح.\n_________\n(^١) سلف برقم (١٤١٦) باب: اتقوا النار ولو بشق تمرة.","vol":"15","page":63},{"text":"فكان إذا حدث به أبو مسعود قال: قد وسع الله عليهم لقوله: (وَإِنَّ لِبَعْضِهِمْ لَمِائَةَ أَلْفٍ).\nفأدرك الحالتين معًا وقد ظن المحدث أن أبا مسعود أراد بذلك نفسه، وقد سلف في الزكاة: وإن لبعضهم اليوم لمائة ألف (^١).\n_________\n(^١) سبق تخريجه.","vol":"15","page":64},{"text":"<span data-type='title' id=toc-1657>١٤ - باب أَجْرِ السَّمْسَرَةِ</span>\nوَلَمْ يَرَ ابْنُ سِيرِينَ وَعَطَاءٌ وَإِبْرَاهِيمُ وَالحَسَنُ بِأَجْرِ السِّمْسَارِ بَأْسًا. وَقَالَ ابْنُ عَبَّاسٍ: لَا بَأْسَ أَنْ يَقُولَ: بِعْ هَذَا الثَّوْبَ فَمَا زَادَ عَلَى كَذَا وَكَذَا فَهُوَ لَكَ. وَقَالَ ابْنُ سِيرِينَ: إِذَا قَالَ: بِعْهُ بِكَذَا فَمَا كَانَ مِنْ رِبْحٍ فَهْوَ لَكَ، أَوْ بَيْنِي وَبَيْنَكَ، فَلَا بَأْسَ بِهِ. وَقَالَ النَّبِيُّ - ﷺ - \"المُسْلِمُونَ عِنْدَ شُرُوطِهِمْ\".\n\n٢٢٧٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄: نَهَى رَسُولُ اللهِ - ﷺ - أَنْ يُتَلَقَّى الرُّكْبَانُ، وَلَا يَبِيعَ حَاضِرٌ لِبَادٍ. قُلْتُ: يَا ابْنَ عَبَّاسٍ، مَا قَوْلُهُ: \"لَا يَبِيعُ حَاضِرٌ لِبَادٍ\"؟ قَالَ: لَا يَكُونُ لَهُ سِمْسَارًا.\nثم أسند حديث ابن عباس: نَهَى النبي - ﷺ - أَنْ يُتَلَقَّى الرُّكْبَانُ، وَلَا يَبِيعَ حَاضِرٌ لِبَادٍ. قُلْتُ: يَا ابن عَبَّاسٍ، مَا قَوْلُهُ: \"لَا يَبِيعُ حَاضِرٌ لِبَادٍ\"؟ قَالَ: لَا يَكُونُ لَهُ سِمْسَارًا.\nالشرح:\nأثر ابن سيرين وعطاء إبراهيم أخرجه ابن أبي شيبة، حدثنا حفص، عن أشعث، عن الحكم وحماد، عن إبراهيم ومحمد بن سيرين قالا: لا بأس بأجر السمسار إذا اشترى يدًا بيد.\nوحدثنا وكيع، ثنا ليث أبو عبد العزيز قال: سألت عطاء عن السمسرة، فقال: لا بأس بها (^١)\n_________\n(^١) \"المصنف\" ٤/ ٤٥٧ (٢٢٠٥٩، ٢٢٦٠).","vol":"15","page":65},{"text":"وكان حماد يكره أجر السمسار، إلا بأجر معلوم، وكان سُفيان يكره السمسرة (^١).\nوأثره الأخير (^٢) أخرجه ابن أبي شيبة أيضًا عن هشيم، عن يونس، عنه (^٣).\nوأثر ابن عباس أخرجه أيضًا، عن هشيم، عن عمرو بن دينار، عن عطاء، عنه، وكان شريح لا يرى أيضًا بذلك بأسًا، وكذا الشعبي ومحمد بن شهاب والحكم وعطاء، وكرهه إبراهيم والحسن وطاوس\nفي رواية (^٤)، وفي أخرى: لا بأس به (^٥).\nوحديث: \"المسلمون على شروطهم\" أسلفنا فيما مضى أنه في أبي داود (^٦) وفي \"مصنف ابن أبي شيبة\"، عن عطاء: بلغنا أن النبي - ﷺ - قال: \"المؤمنون عند شروطهم\" (^٧) وأخرجه الدارقطني من طرق من حديث أبي هريرة مرفوعًا بلفظ البخاري (^٨)، ومن حديث كثير بن عبد الله بن عمرو بن\n_________\n(^١) السابق ٤/ ٤٥٧ (٢٢٠٥٧، ٢٢٠٦١).\n(^٢) تحتها في الأصل: يعني ابن سيرين.\n(^٣) \"المصنف\" ٤/ ٣٠٧ (٢٠٣٩١).\n(^٤) \"المصنف\" ٤/ ٤٥٧.\n(^٥) السابق ٤/ ٣٠٧ (٢٠٣٩٠ - ٢٠٣٩٨) عنهم جميعًا.\n(^٦) روى أبو داود (٣٥٩٤) من طريق سليمان بن بلال أو عبد العزيز بن محمد -شك الشيخ- عن كثير بن زيد، عن الوليد بن رباح، عن أبي هريرة. وللحديث طرق أخر عن أبي هريرة سيأتي ذكرها إن شاء الله تعالى.\n(^٧) \"المصنف\" ٤/ ٤٥٣ (٢٢٠١٦)، قال الحافظ في \"التغليق\" ٣/ ٢٨٣: مرسل قوي الإسناد. وقال عنه الألباني في \"الصحيحة\" ٦/ ٩٩٣: بلاغ مرسل صحيح، رجاله كلهم ثقات رجال مسلم، وكذا قال في \"الإرواء\" ٥/ ١٤٦.\n(^٨) \"سنن الدارقطني\" ٣/ ٢٧. ورواه أيضًا أحمد ٢/ ٣٦٦، والحاكم ٢/ ٤٩، وابن حزم في \"الإحكام\" ٥/ ١١ - ١٢، والبيهقي ٦/ ٧٩، ١٦٦، ٧/ ٢٤٩، من طريق =","vol":"15","page":66},{"text":"عوف المزني، عن أبيه، عن جده مثله، بزيادة: \"إلا شرطًا حرم حلالًا أو حلل حرامًا\" (^١).\n_________\n= كثير بن زيد، عن الوليد بن رباح، عن أبي هريرة، به. بلفظ: \"المسلمون\".\nقال الحاكم: رواة هذا الحديث مدنيون، ولم يخرجاه، وهذا أصل في الكتاب.\nوالحديث أعله ابن التركماني في \"الجوهر النقي\" ٧/ ٢٤٩ بكثير بن زيد؛ فقال: ضعفه النسائي وغيره.\nوتعقب الحافظ الذهبي في \"التلخيص\"؛ فقال: لم يصححه الحاكم، وكثير ضعفه النسائي، وقواه غيره.\nوبكثيرٍ أعل الحديث أيضًا عبد الحق الإشبيلي في \"الأحكام\" ٣/ ٢٧٥، وقال شيخ الإسلام كما في \"مجموع الفتاوى\" ٢٩/ ١٤٧: وكثير بن زيد، قال ابن معين في روايته: هو ثقة، وضعفه في رواية أخرى. وقال المصنف ﵀ في \"البدر\" ٦/ ٥٥٢: كثير بن زيد فيه مقال؛ لكن حديث أبي هريرة هذا قال عنه النووي في \"المجموع\" ٩/ ٤٦٤: إسناده حسن أو صحيح.\nوقال الحافظ ابن كثير في \"الإرشاد\" ٢/ ٥٤: إسناد حسن. وكذا قال المصنف ﵀ في \"خلاصة البدر المنير\" ٢/ ٦٩.\nوقال الحافظ في \"التغليق\" ٣/ ٢٨٢: كثير بن زيد، أسلمي، لينه ابن معين، وأبو زرعة، والنسائي؛ وقال أحمد: ما أرى به بأسا، وحديثه حسن في الجملة.\nوقال العلامة الألباني في \"الإرواء\" ٥/ ١٤٣: كثير حسن الحديث.\n(^١) \"سنن الدارقطني\" ٣/ ٢٧.\nورواه أيضًا الترمذي (١٣٥٢)، والحاكم ٤/ ١٠١، وابن حزم في \"الأحكام\" ٥/ ٢٢، والبيهقي ٦/ ٧٩، ٧/ ٢٤٩، من الطريق الذي ذكره المصنف.\nقال الترمذي: حديث حسن صحيح.\nوالحديث أعله ابن حزم في \"الأحكام\" ٥/ ٢٢ بكثير، وكذا شيخ الإسلام كما في \"مجموع الفتاوى\" ٢٩/ ١٤٧، وقال الحافظ الذهبي في \"التلخيص\" ٤/ ١٠١: حديث واهٍ.\nوقال الحافظ ابن كثير في \"الإرشاد\" ٢/ ٥٤: قد نوقش الترمذي في تصحيحه هذا الحديث، وما شاكله من الأحاديث الضعاف؛ فإن كثيرًا هذا كذبه الشافعي، وتركه أحمد وغير واحد من الأئمة.","vol":"15","page":67},{"text":"ومن حديث خُصيف، عن عائشة مرفوعًا \"المسلمون على شروطهم ما وافق الحق\" (^١)، ومن حديث أنس مثله (^٢).\n_________\nوقال المصنف ﵀ في \"البدر المنير\" ٦/ ٦٨٨: حديث واهٍ بمرة، بسبب كثير هذا. وكذا ضعفه في \"الخلاصة\" ٢/ ٨٧.\nوقال الحافظ في \"بلوغ المرام\" (٨٩٥): رواه الترمذي وصححه، وأنكروا عليه؛ لأن راويه كثير بن عبد الله ضعيف، وكأنه اعتبره بكثرة طرقه.\nوأطلق القول بضعفه في \"التلخيص الحبير\" ٣/ ٢٣، وكذا ضعفه الشوكاني في \"النيل\" ٣/ ٦٨٢، وابن التركماني في \"الجوهر النقي\" ٧/ ٢٤٩، والألباني في \"الإرواء\" ٥/ ١٤٤.\n(^١) \"سنن الدارقطني\" ٣/ ٢٧.\nورواه أيضًا الحاكم ٢/ ٤٩ - ٥٠، والبيهقي ٧/ ٢٤٩ من طريق إسماعيل بن عبد الله بن زرارة، عن عبد العزيز بن عبد الرحمن الجزري، عن خصيف، عن عروة، عن عائشة، مرفوعًا، به.\nوسقط هنا عروة فجعله عن خصيف، عن عائشة، وهو خطأ؛ فلعله سقط من الناسخ، والله أعلم.\nوالحديث ضعف إسناده البيهقي ٧/ ٢٤٩، وعبد الحق في \"الأحكام\" ٣/ ٢٧٦، وقال الحافظ في \"التلخيص\" ٣/ ٢٣: حديث واهٍ. قال الألباني في \"الإرواء\" ٥/ ١٤٤: إسناد ضعيف جدًّا.\n(^٢) \"سنن الدارقطني\" ٣/ ٢٧ - ٢٨. ورواه أيضًا الحاكم ٢/ ٤٩ - ٥٠، والبيهقي ٧/ ٢٤٩ من طريق عبد العزيز بن عبد الرحمن الجزري، عن خصيف، عن عطاء بن أبي رباح، عن أنس بن مالك، مرفوعًا، به.\nوالحديث ضعف البيهقي إسناده أيضًا، وكذا عبد الحق ٣/ ٢٧٦، وقال الحافظ في \"التلخيص\" ٣/ ٢٣: إسناده واهٍ.\nوقال الألباني في \"الإرواء\" ٥/ ١٤٤: إسناده ضعيف جدا.\nقلت: وفي الباب: عن رافع بن خديج، وابن عمر.\nفحديث رافع بن خديج رواه الطبراني ٤/ ٢٧٥ (٤٤٠٤)، وابن عدي في \"الكامل\" ٧/ ١٦٢، والإسماعيلي في \"المعجم\" ٣/ ٧٤٩ من طريق قيس بن الربيع، عن حكيم بن جبير، عن عباية بن رفاعة، عن رافع بن خديج، مرفوعًا، به. =","vol":"15","page":68},{"text":"إذا تقرر ذلك: فقد اختلف العلماء في أجرة السمسار، فأجازه غير من ذكرهم البخاري، منهم الأربعة، قال مالك: يجوز أن يستأجره على بيع سلعته إذا ضرب لذلك أجلًا، قال: وكذلك إذا قال له: بع هذا الثوب ولك درهم، أنه جائز وإن لم يؤقت له ثمنًا، وهو جعل،\nوكذلك إن جعل في كل مائة دينار شيئًا وهو جُعْل.\n_________\n= قال الهيثمي في \"المجمع\" ٤/ ٢٠٥: فيه حكيم بن جبير، وهو متروك، وقال: أبو زرعة محله الصدق، إن شاء الله.\nوأما حديث ابن عمر فرواه البزار كما في \"كشف الأستار\" (١٢٩٦)، والعقيلي في \"الضعفاء\" ٤/ ٤٨، وابن حزم في \"الإحكام\" ٥/ ٢٢، من طريق محمد بن الحارث، عن محمد بن عبد الرحمن بن البيلماني، عن أبيه، عن ابن عمر، مرفوعًا، بنحوه.\nقال البزار: عبد الرحمن له مناكير، وهو ضعيف عند أهل العلم.\nوقال العقيلي: هذا يروى بإسناد أصلح من هذا: بخلاف هذا اللفظ.\nوقال ابن حزم: لا يصح؛ لأنه من طريق محمد بن عبد الرحمن بن البيلماني، وهو ضعيف. وقال الهيثمي ٤/ ٨٦: محمد بن عبد الرحمن ضعيف جدًّا.\nوبعد: فالحديث تغالى فيه ابن حزم ﵀ فضعفه تارة ووهاه ثانية، وقال: إنه مكذوب. ثالثة.\nانظر: \"المحلى\" ٧/ ٣٧٠، ٨/ ٨١، ١٦١، ١٦٣، ٣٥٨، ٣٧٥، ٤٠٨، ٤١٤ - ٤١٥، ٩/ ٤٤، ١١٩، ١١٦، ١٧٠، ٢٣٠.\nوفي المقابل: فإن الأكثر على تصحيحه أو تحسينه.\nقال شيخ الإسلام كما في \"مجموع الفتاوى\" ٢٩/ ١٤٧: هذِه الأسانيد، وإن كان الواحد منها ضعيفًا، فاجتماعها من طرق يشد بعضها بعضًا، وقال الشوكاني في \"النيل\" ٣/ ٦٨٣: الأحاديث المذكورة والطرق يشهد بعضها لبعض، فأقل أحوالها أن يكون المتن الذي اجتمعت عليه حسنا.\nوالحديث صححه الألباني في \"الإرواء\" (١٣٠٣)، ثم قال: وجملة القول: أن الحديث بمجموع هذِه الطرق يرتقي إلى درجة الصحيح لغيره.\nوقال في \"الصحيحة\" (٢٩١٥): حديث صحيح بمجموع طرقه.","vol":"15","page":69},{"text":"وقال أحمد: لا بأس أن يعطيه من الألف شيئًا معلومًا. وذكر ابن المنذر عن حماد والثوري أنهما كرها أجره.\nوقال أبو حنيفة: إن دفع إليه ألف ألف درهم يشتري له بها بزًّا بأجر عشرة دراهم فهو فاسد، وكذلك لو قال: اشتر مائة ثوب، فهو فاسد، فإن اشترى فله أجر مثله، ولا يجاوز له ما سمى من الأجر.\nوقال أبو ثور: إذا جعل له في كل ألف شيئًا معلومًا لم يجز، وإذا جعل له في كل ثوب شيئًا معلومًا لم يجز؛ لأن ذلك غير معلوم، فإن عمل على ذلك فله أجر مثله، وإن اكتراه شهرًا على أن يشتري له\nويبيع، فذلك جائز.\nوحجة من كرهه أنها إجارة في أمد غير (^١) محصور، والإجارة مفتقرة إلى أجل معلوم.\nوحجة من أجازه أنه إذا سمى له ما على المائة فقد عرفت أجرة كل ثوب واستغني عن الأجل فيه، لأنه عندهم من باب الجعل، وليس على المشتري إذا لم يطلب الشراء شيء من أجل السمسار عند من أجازه وإنما عليه أجره إذا طلب الشراء أو طلب البيع (^٢).\nوقوله: (لَا يَكُونُ لَهُ سِمْسَارًا): يعني: من أجل الضرر الداخل على التجار لا من أجل أجرته؛ لأن السمسار أجير، وقد أمر الشارع بإعطاء الأجير أجره قبل أن يجف عرقه، من حديث زيد بن أسلم، عن عطاء بن يسار، عن أبي هريرة (^٣).\n_________\n(^١) تكررت (غير) في الأصل قبل كلمة (أمد) وبعدها. وقال الذي الهامش: لعل إحداهما زائدة.\n(^٢) انظر: \"المدونة\" ٣/ ٤١٩، \"الإشراف\" ٢/ ١٢٧ - ١٢٨، \"المغني\" ٨/ ٤٢.\n(^٣) لم أقف عليه من هذِه الطريق، وقال ابن حجر في \"الدراية\" ٢/ ١٨٦: ذكر ابن =","vol":"15","page":70},{"text":"وأما قول ابن عباس: بع هذا الثوب، فما زاد على كذا فهو لك.\nوقول ابن سِيرِينَ: بعْهُ بِكَذَا، فَمَا كَانَ مِنْ رِبْحٍ فَهْوَ لَكَ، أَوْ بَيْنِي وَبَيْنَكَ، فإن العلماء (^١) لا يجيزون هذا البيع، وممن كرهه: النخعي والحسن والثوري والكوفيون. وقال مالك والشافعي: لا يجوز، فإن باع فله أجر مثله. وأجازه أحمد وإسحاق، قالا: وهو من باب القراض، وقد لا يربح المقارض (^٢).\nوحجة الجماعة أنه قد يمكن أن لا يبيعه بالثمن الذي سمى له، فيذهب عمله باطلًا، وهو من باب الغرر، وهي أجرة مجهولة أو جُعْل مجهول، فلا يجوز.\nوأما حجة من أجازه فحديث \"المسلمون على شروطهم\" ولا حجة\nلهم فيه، عملًا ببقية الحديث: \"إلا شرطًا حرم حلالًا أو حلل حرامًا\" ومعنى الحديث: الشروط الجائزة بينهم.\nوقال ابن التين: أجرة السمسار ضربان: إجارة وجعالة، فالأول يكون مدة معلومة فيجتهد في بيعه، فإن باع قبل ذلك أخذ بحسابه، وإن انقضى الأجل أخذ كامل الإجارة. والثاني: لا تضرب فيها الآجال، هذا هو المشهور من المذهب، ولكن لا تكون الإجارة والجعالة\n_________\n= طاهر في الكلام على أحاديث الشبهات أن أبا إسحاق الكوري أحد الضعفاء رواه عن زيد بن أسلم عن عطاء بن يسار عن أبي هريرة.\nوالحديث مروي عن أبي هريرة من طرق أخرى، وروي عن صحابة آخرين وانظر:\n\"البدر المنير\" ٧/ ٣٧ - ٣٨، و\"نصب الراية\" ٤/ ١٢٩ - ١٣٠ و\"الدراية\" الموضع المشار إليه.\n(^١) في \"شرح ابن بطال\" ٦/ ٤٠٢: فإن أكثر العلماء. والمصنف ينقل عنه هذِه الفقرات.\nولفظة ابن بطال أضبط.\n(^٢) انظر: \"الإشراف\" ٢/ ١٢٨، \"المغني\" ٧/ ٢٦١.","vol":"15","page":71},{"text":"إلا معلومتين، ولا يستحق في الجعالة شيئًا إلا بتمام العمل، وهو البيع.\nوالجعالة الصحيحة، أن يسمي له ثمنًا إن بلغه باع، أو يفوض إليه، فإن بلغ القيمة باع، وإن قال الجاعل: لا تبع إلا بأمري فهو فاسد. وقال أبو عبد الملك: أجرة السمسار محمولة على العرف تقلُّ من قوم وتكثر من قوم، لكن جوزت لما مضى من عمل الناس عليه على أنها مجهولة، قال: ومثل ذلك أجرة الحجام والسقاء. قال ابن التين: وهذا الذي ذكره غير جار على أصول مالك وإنما يجوز من ذلك عنده ما كان ثمنه معلومًا لا غرر فيه، وقول ابن عباس وابن سيرين لما يتابعا عليه، والدليل عليهما قوله - ﵇ -: \"من استأجر أجيرًا فليعلمه أجره\" (^١).\nقلت: أخرجه البيهقي. وتوبعا كما سلف قال: واحتجاج ابن سيرين بالحديث (^٢) يريد فيما يجوز من الشروط، بدليل قوله في قصة بريرة: \"ما كان (^٣) من شرط ليس في كتاب الله فهو باطل\" (^٤).\nقلت: الظاهر أن البخاري هو الذي أورد هذا الحديث لا ابن سيرين (^٥)، والحديث لا بد من تأويله، والاستثناء السالف فيه مهم،\n_________\n(^١) \"السنن الكبرى\" ٦/ ١٢٠ (١١٦٥١) من طريق أبي حنيفة عن حماد عن إبراهيم عن الأسود عن أبي هريرة عن النبي - ﷺ -: لا يساوم الرجل .. وفي آخره هذا اللفظ.\nقال البيهقي: وقيل من وجه آخر ضعيف عن ابن مسعود.\nوانظر للمصنف \"البدر المنير\" ٧/ ٣٨ - ٣٩. و\"التلخيص\" لابن حجر ٣/ ٦٠.\nوالحديث ضعفه الألباني في \"الضعيفة\" (٢٣١٦).\n(^٢) يعني حديث: \"المسلمون شروطهم\". علقه البخاري بعد كلام ابن سيرين.\n(^٣) في الأصل: كل والمثبت من \"صحيح البخاري\" (٢١٦٨).\n(^٤) سلف برقم (٢١٦٨) كتاب: البيوع، باب: إذا اشترط شروطًا في البيع لا تحل.\n(^٥) يشير المصنف إلن حديث المسلمون عند شروطهم وأن البخاري هو الذي علقه لا ابن سيرين كي لا يظن أحد أنه منسوب لابن سيرين.","vol":"15","page":72},{"text":"وإلا لو أخذ بظاهره لاستحلت المحرمات، قال: فإن ترك ذلك رد إلى أجرة مثله إن باع أو بلغ القيمة بالإشهار، وإن لم يبلغ ذلك فاختلف هل له أجر أم لا؟ وإن قال: لك من كل دينار تبيعها به حبة أو حبتان لم يجز ذلك، وإن قال: إن بعتها بكذا ذلك من كل دينار حبتان أو درهم أو ما سمى جاز، وكأنه جاعله به، فإن باع بأكثر لم يكن له إلا ما سمَّى، إذ لو ازداد ذلك لفسد؛ لجهل ما يبيع به، قال: وقد قيل: ما ذكره ابن عباس وابن سيرين يجوز على وجه إذا كان الناس يعلمون أن السلعة (تسوى) (^١) أكثر مما سماه له من الثمن، ومن قيمة إجارته على بيعها بالشيء البين، وهذا غير ظاهر؛ لأنه جاعله بشيء غير معلوم، ولا اعتبار بأنها تسوى أكثر؛ لأن الحاصل في الجعل غير معلوم، والمغابنة في بياعات الناس موجودة.\nومن اشترط في إجارته فوق ما يسوى لا بأس به إذا كان معلومًا، وإنما يصح ما ذكره لو وجبت الإجارة فأعطي أقل فحينئذٍ يكون أداء الفاضل تفضلًا لا معاوضة في مقابلته، وأما ابتداءً فهو مقصود\nمراعى. فلا بد أن يكون معلومًا.\n_________\n(^١) كذا في الأصل وأعلاها (كذا) وقال ابن منظور في \"لسان العرب\" ٤/ ٢١٦١: قال الليث: يسوى نادرة ثم قال: وقد روي عن الشافعي: وأما لا يُسوى فليس بعربي.","vol":"15","page":73},{"text":"<span data-type='title' id=toc-1658>١٥ - باب هَلْ يُؤَاجِرُ الرَّجُلُ نَفْسَهُ مِنْ مُشْرِكٍ فِي دار الحَرْبِ</span>؟\n٢٢٧٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، حَدَّثَنَا خَبَّابٌ قَالَ: كُنْتُ رَجُلًا قَيْنًا، فَعَمِلْتُ لِلْعَاصِ بْنِ وَائِلٍ، فَاجْتَمَعَ لِي عِنْدَهُ، فَأَتَيْتُهُ أَتَقَاضَاهُ فَقَالَ: لَا وَاللهِ لَا أَقْضِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. فَقُلْتُ: أَمَا وَاللهِ حَتَّى تَمُوتَ ثُمَّ تُبْعَثَ فَلَا. قَالَ: وَإِنِّي لَمَيِّتٌ ثُمَّ مَبْعُوثٌ؟! قُلْتُ: نَعَمْ. قَالَ: فَإِنَّهُ سَيَكُونُ لِي ثَمَّ مَالٌ وَوَلَدٌ فَأَقْضِيكَ. فَأَنْزَلَ اللهُ تَعَالَى: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧)﴾ [مريم: ٧٧]. [انظر: ٢٠٩١ - مسلم: ٢٧٩٥ - فتح: ٤/ ٤٥٢]\nذكر فيه حديث خَبَّابٍ قَالَ: كُنْتُ رَجُلًا قَيْنًا، فَعَمِلْتُ لِلْعَاصِي بْنِ وَائِلٍ، فَاجْتَمَعَ لِي عِنْدَهُ، فَأَتَيْتُهُ أَتَقَاضَاهُ فَقَالَ: لَا وَاللهِ لَا أَقْضِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. فَقُلْتُ: وَاللهِ حَتَّى تَمُوتَ ثُمَّ تُبْعَثَ فَلَا. قَالَ: وَإِنِّي لَمَيِّتٌ ثُمَّ مَبْعُوثٌ؟! قُلْتُ: نَعَمْ. قَالَ: فَإِنَّهُ سَيَكُونُ لِي ثَمَّ مَالٌ وَوَلَدٌ فَأَقْضِيكَ. فَأَنْزَلَ اللهُ -﷿-: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧)﴾ [مريم: ٧٧].\nالشرح:\nهذا الحديث سلف في باب القين والحداد (^١).\nوكره العلماء أن يؤاجر الرجل المسلم نفسه من مشرك في دار الحرب أو دار الإسلام، وقد أسلفت أنه حرام (^٢)؛ لأن في ذلك ذلة وصغار إلا أن تدعو إلى ذلك ضرورة، فلا نحرمه، فيما لا يعود على\n_________\n(^١) سلف برقم (٢٠٩١).\n(^٢) سلف في باب استئجار المشركين عند الضرورة، وباب: إذا استأجر .. في شرح حديث عائشة: استأجر النبي - ﷺ - وأبو بكر رجلًا من الديل (٢٢٦٣ - ٢٢٦٤).","vol":"15","page":74},{"text":"المسلم بضر ولا فيما لا يحل مثل عصير خمر ورعي خنزير، أو عمل سلاح أو شبه ذلك.\nوأما في دار الإسلام فقد أغنى الله بالمسلمين وبخدمتهم عن الاضطرار إلى خدمة المشركين، وقد أمر الله عباده المؤمنين بالترؤس على المشركين فقال تعالى: ﴿فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنْتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ﴾ [محمد: ٣٥] فلا يصلح لمسلم أن يهين نفسه بالخدمة لمشرك إلا عند الضرورة، فإن وقع ذلك فهو جائز؛ لأنه لما جاز لنا أن نأخذ أموالهم بالمعاوضة منهم في أثمان ما بيع منهم كان كذلك المنافع الطارئة منا، ألا ترى أن خبابًا عمل للعاصي بن وائل وهو كافر، وجاز له ذلك.\nوالقين سلف في البيوع قريبًا وأنه الحداد.\nواختلف أصحابنا فيما إذا أجر المسلم نفسه لكافر إجارة عين، والأصح عندنا صحتها، نعم يؤمر بإزالة الملك عنها على الأصح.","vol":"15","page":75},{"text":"<span data-type='title' id=toc-1659>١٦ - باب مَا يُعْطَى فِي الرُّقْيَةِ عَلَى أَحْيَاءِ العَرَبِ بِفَاتِحَةِ الكِتَابِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -: \"أَحَقُّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللهِ\". وَقَالَ الشَّعْبِيُّ: لَا يَشْتَرِطُ المُعَلِّمُ إِلَّا أَنْ يُعْطَى شَيْئًا فَلْيَقْبَلْهُ. وَقَالَ الحَكَمُ: لَمْ أَسْمَعْ أَحَدًا كَرِهَ أَجْرَ المُعَلِّمِ. وَأَعْطَى الحَسَنُ دَرَاهِمَ عَشَرَةً. وَلَمْ يَرَ ابْنُ سِيرِينَ بِأَجْرِ القَسَّامِ بَأْسًا. وَقَالَ: كَانَ يُقَالُ: السُّحْتُ الرِّشْوَةُ فِي الحُكْمِ. وَكَانُوا يُعْطَوْنَ عَلَى الخَرْصِ.\n\n٢٢٧٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ أَبِي المُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ ﵁ قَالَ: انْطَلَقَ نَفَرٌ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - فِي سَفْرَةٍ سَافَرُوهَا، حَتَّى نَزَلُوا عَلَى حَيٍّ مِنْ أَحْيَاءِ العَرَبِ فَاسْتَضَافُوهُمْ، فَأَبَوْا أَنْ يُضَيِّفُوهُمْ، فَلُدِغَ سَيِّدُ ذَلِكَ الحَيِّ، فَسَعَوْا لَهُ بِكُلِّ شَيْءٍ، لَا يَنْفَعُهُ شَيْءٌ، فَقَالَ بَعْضُهُمْ: لَوْ أَتَيْتُمْ هَؤُلَاءِ الرَّهْطَ الَّذِينَ نَزَلُوا لَعَلَّهُ أَنْ يَكُونَ عِنْدَ بَعْضِهِمْ شَيْءٌ، فَأَتَوْهُمْ، فَقَالُوا: يَا أَيُّهَا الرَّهْطُ، إِنَّ سَيِّدَنَا لُدِغَ، وَسَعَيْنَا لَهُ بِكُلِّ شَيْءٍ لَا يَنْفَعُهُ، فَهَلْ عِنْدَ أَحَدٍ مِنْكُمْ مِنْ شَيءٍ؟ فَقَالَ بَعْضُهُمْ: نَعَمْ، وَاللهِ إِنِّي لأَرْقِي، وَلَكِنْ وَاللهِ لَقَدِ اسْتَضَفْنَاكُمْ فَلَمْ تُضِيِّفُونَا، فَمَا أَنَا بِرَاقٍ لَكُمْ حَتَّى تَجْعَلُوا لَنَا جُعْلًا. فَصَالَحُوهُمْ عَلَى قَطِيعٍ مِنَ الغَنَمِ، فَانْطَلَقَ يَتْفِلُ عَلَيْهِ وَيَقْرَأُ: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢] فَكَأَنَّمَا نُشِطَ مِنْ عِقَالٍ، فَانْطَلَقَ يَمْشِي وَمَا بِهِ قَلَبَةٌ، قَالَ: فَأَوْفَوْهُمْ جُعْلَهُمُ الَّذِي صَالَحُوهُمْ عَلَيْهِ، فَقَالَ بَعْضُهُمُ: اقْسِمُوا. فَقَالَ: الَّذِي رَقَى لَا تَفْعَلُوا، حَتَّى نَأْتِيَ النَّبِيَّ - ﷺ - فَنَذْكُرَ لَهُ الَّذِي كَانَ، فَنَنْظُرَ مَا يَأْمُرُنَا. فَقَدِمُوا عَلَى رَسُولِ اللهِ - ﷺ - فَذَكَرُوا لَهُ، فَقَالَ: \"وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ\" ثُمَّ قَالَ: \"قَدْ أَصَبْتُمُ، اقْسِمُوا وَاضْرِبُوا لِي مَعَكُمْ سَهْمًا\". فَضَحِكَ رَسُولُ اللهِ - ﷺ -. وَقَالَ شُعْبَةُ: حَدَّثَنَا أَبُو بِشْرٍ: سَمِعْتُ أَبَا المُتَوَكِّلِ بِهَذَا. [٥٠٠٧، ٥٧٣٦، ٥٧٤٩ - مسلم: ٢٢٠١ - فتح: ٤/ ٤٥٣]","vol":"15","page":76},{"text":"ثم ساق حديث أبي سعيدٍ في الرقية بالفاتحة وقال: \"اقْسِمُوا وَاضْرِبُوا لِي مَعَكُمْ سَهْمًا\". وَقَالَ شُعْبَةُ: ثَنَا أَبُو بِشْرٍ: سَمِعْتُ أَبَا المُتَوَكِّلِ بهذا.\nالشرح:\nسقط في بعض النسخ من هذِه الترجمة لفظ: على أحياء العرب (^١)؛ لأن الحكم لا يختص به، وعلى إثباتها سببه أن الواقعة وقعت فيهم. وتعليق ابن عباس يأتي مسندًا (^٢)، وهو حجة على الحنفية والزهري وابن إسحاق والحسن بن حي في عدم الأخذ، وادعى بعضهم نسخَهُ بحديث القوس المهداة الآتي (^٣)، وهو عجيب.\nوأثر الشعبي رواه ابن أبي شيبة، عن مروان بن معاوية، عن عثمان بن الحارث عنه، قال: وحدثنا وكيع، ثنا سفيان، عن أيوب بن عائذ الطائي عنه به (^٤).\nوأثر الحكم رواه ابن أبي شيبة: حدثنا يزيد بن هارون، أنا شعبة عنه به.\n_________\n(^١) جاء في هامش اليونينة ٣/ ٩٢: قوله: على أحياء العرب. هذِه الجملة مضروب عليها في اليونينية وفرعها، وهي ثابتة في أصول كثيرة، بل قال ابن حجر: هي ثابتة عند الجميع. اهـ.\nقلت: كلام الحافظ في \"الفتح\" ٤/ ٤٥٣: كذا ثبتت هذِه الترجمة للجميع. هذا نص عبارته إلا أن ابن بطال أسقطها في \"شرحه\" ٦/ ٤٠٤ مما يعني أن كلام الحافظ ليس على إطلاقه.\n(^٢) سيأتي مسندًا مطولًا بمثل حديث أبي سعيد برقم (٥٧٣٧) كتاب: الطب، باب: الشروط في الرقية بقطيع من الغنم.\n(^٣) في هامش الأصل: أي في كلام المصنف لا في البخاري.\n(^٤) \"المصنف\" ٤/ ٣٤٦ (٢٠٨٢٦، ٢٠٨٣٤).","vol":"15","page":77},{"text":"وأثر الحسن قال ابن أبي شيبة: حدثنا حفص، عن أشعث عنه: لا بأس أن يأخذ على الكتاب أجرًا، وكره الشرط (^١).\nوأثر ابن سيرين قال أيضًا: حدثنا وكيع، ثنا همام، عن قتادة، عن يزيد الرشك، عن القاسم قال: قلت لابن المسيب ما ترى في كسب القسام، فكرهه قلت: إني أعمل فيه حتى يعرق جبيني، فلم يرخص لي. قال قتادة: وكان الحسن يكره كسبه. قال قتادة وقال ابن سيرين: إن لم يكن خبيثًا فلا أدري ما هو؟ (^٢).\nوحديث أبي سعيد أخرجه مسلم (^٣) والأربعة (^٤).\nوالتعليق الأخير أسنده الترمذي عن محمد بن المثنى، عن عبد الصمد بن عبد الوارث، عن شعبة به. ثم قال: صحيح وهو أصح من حديث الأعمش، عن أبي بشر، عن أبي نضرة (^٥)؛ ورواه النسائي عن زياد بن (ميمون) (^٦)، عن هشيم. وعن بندار، عن غندر، عن شعبة، جميعًا عن أبي بشر به (^٧). وفي ابن ماجه: بعثنا النبي - ﷺ - في ثلاثين راكبًا (^٨)، وفي النسائي، وذلك ليلًا (^٩).\n_________\n(^١) \"المصنف\" ٤/ ٣٤٦ (٢٠٨٣١).\n(^٢) \"المصنف\" ٤/ ٤٧٨ (٢٢٥٨).\n(^٣) مسلم (٢٢٠١) كتاب: السلام، باب: جواز أخذ الأجرة على الرقية بالقرآن.\n(^٤) رواه أبو داود (٣٤١٨)، (٣٩٠٠)، والترمذي (٢٠٦٣) والنسائي في \"الكبرى\" ٤/ ٣٦٤ - ٣٦٥ (٧٥٣٢، ٧٥٣٣) وابن ماجه (٢١٥٦).\n(^٥) الترمذي (٢٠٦٤).\n(^٦) في النسائي: أيوب. وهو الصواب فهو الذي يروي عن هشيم، انظر: \"تهذيب الكمال\" ٣٠/ ٢٧٥ - الرواة عن هشيم.\n(^٧) النسائي في \"الكبرى\" ٤/ ٣٦٤ (٧٥٣٣)، و٤/ ٣٦٧ (٧٥٤٧).\n(^٨) ابن ماجه (٢١٥٦).\n(^٩) \"السنن الكبرى\" ٤/ ٣٦٤ (٧٥٣٣).","vol":"15","page":78},{"text":"وسيأتي عند البخاري عن ابن عباس: فانطلق رجل منهم فقرأ بفاتحة الكتاب على شاء، فجاء بالشاء إلى أصحابه فكرهوا ذلك، وقالوا: أخذت على كتاب الله أجرًا (^١)!\nوادعى ابن العربي اضطرابه، ففي رواية: أن أبا سعيد قرأ ورقى، وفي أخرى: أن غيره الراقي (^٢).\nقلت: الذي فيه أنه الراقى. وفي رواية أن رجلًا رقى، كنى به عن نفسه، فلا اضطراب (^٣).\nويعارض هذا بحديث القوس التي أهديت لعبادة لما علمه سورة.\nوقوله له: إن كنت تحب أن تطوق بها طوقًا من نار فاقبلها، أخرجه أبو داود من حديث المغيرة بن زياد، عن عبادة عن الأسود بن ثعلبة، عن عبادة (^٤). وأين هو من هذا؟! المغيرة ضعيف.\nوكذا قوله لأبي بن كعب: إن كان شيء يتحفك به فلا خير فيه، أخرجه ابن أبي شيبة (^٥).\nقال الجورقاني في \"موضوعاته\": إنه باطل بسبب عبد الرحمن بن أبي مسلم، وأبي عبيدة بن فضيل بن عياض. وهما ضعيفان، قال:\n_________\n(^١) سيأتي برقم (٥٧٣٧) وسبق تخريجه.\n(^٢) \"عارضة الأحوذي\" ٨/ ٣١٩.\n(^٣) في هامش الأصل ما نصه: في بعض طرق مسلم من حديث أبي سعيد: فقام رجل منا ما كنا نظنه يحسن رقية .. الحديث.\nوفيه: فقلنا: أكنت تحسن رقية؟ فقال: ما رقيته إلا بفاتحة الكتاب. وفي رواية له: ما كنا نأبنه برقية. وهذا ظاهر في أنه غيره إلا أن يقال: إنه وقع مرتين.\n(^٤) أبو داود (٣٤١٦).\n(^٥) \"المصنف\" ٤/ ٣٤٧ (٢٠٨٣٨).","vol":"15","page":79},{"text":"وكذا حديث عبادة حديث باطل بسبب ابن المغيرة، فإنه منكر الحديث (^١).\nقلت: وكذا حديث أبي الدرداء مرفوعًا: \"من أخذ على تعليم القرآن قوسًا قلده الله مكانها قوسًا من نار\" أخرجه سمويه في \"فوائده\".\nوقد أخرجها ابن الجوزي في \"علله\" (^٢).\nوكذا قول عبد الله بن شقيق فكره أرش المعلم، فإن أصحاب رسول الله - ﷺ - كانوا يكرهونه ويرونه شديدًا. وقول إبراهيم النخعي: كانوا يكرهون أن يأخذوا على الغلمان في الكتاب أجرًا.\nوروى أحمد والطحاوي من حديث عبد الرحمن بن شبل الأنصاري مرفوعًا: \"تعلموا القرآن، ولا تغلوا فيه، ولا تأكلوا به ولا تستكثروا به\" (^٣).\nوروى الترمذي من حديث عمران بن حصين مرفوعًا: \"اقرءوا القرآن وسلوا الله به فإن بعدكم قوم يقرون القرآن يسألون به الناس\" (^٤)، ولابن بطال (أنهم احتجوا بحديث) (^٥) ابن مسعود مرفوعًا: \"اقرءوا القرآن\n_________\n(^١) \"الأباطيل والمناكير\" ٢/ ١٢٨ - ١٣١ (٥٢٢، ٥٢٣)\n(^٢) \"العلل المتناهية\" ١/ ٧٤ - ٧٥ (٩١ - ٩٢) روى حديثي أُبي بن كعب، وعبادة بن الصامت. وليس حديث أبي الدرداء كما يوهم عطف المصنف عليه، فانتبه.\n(^٣) \"المسند\" ٣/ ٤٢٨ (١٥٥٢٩)، و\"شرح معاني الآثار\" ٣/ ١٨ (٤٢٩٦ - ٤٢٩٧).\n(^٤) رواه الترمذي (٢٩١٧) وقال: حسن، ووقع في بعض نسخه: ليس إسناده بذاك، ورواه الطبري ١٨/ ١٦٧ ووقع في المطبوع منه حثمة بن أبي حثمة عن الحسن عن عمران وهو خطأ وصوابه خيثمة بن أبي خيثمة البصري عن الحسن به، ورواه جماعة آخرون غير من ذكرنا وحسنه الألباني، كما في \"الصحيحة\" (٢٥٧).\n(^٥) في الأصل: (من حديث) والمثبت من \"شرح ابن بطال\" ٦/ ٤٠٥ وهو الأليق للسياق.","vol":"15","page":80},{"text":"ولا تأكلوا به\" (^١) وهو حديث ضعيف وبحديث حماد بن سلمة عن أبي جرهم، عن أبي هريرة قلت: يا رسول الله، ما تقول في المعلمين؟ قال: \"أجرهم حرام\" (^٢).\nوقال الجورقاني: حديث أنس: \" أجر المعلم، والمؤذن والإمام حرام\" موضوع (^٣).\nقلت: وأين هذا كله من حديث ابن عباس السالف وحديث أبي سعيد؟ وصح: \"خيركم من تعلم القرآن وعلمه\" (^٤) وأبو جرهم غير معروف.\nولأبي داود من حديث خارجة بن الصلت، عن عمه يعني: علاقة بن صحار (د. ت) أنه رقى مجنونًا موثقًا بالحديد بفاتحة الكتاب ثلاثة أيام، كل يوم مرتين فبرأ، فأعطوني مائتي شاة فأخبرت النبي - ﷺ - بذلك فقال: \"خذها فلعمري من أكل برقية باطل، فقد أكلت برقية حق\" (^٥)، وهذا والذي قبله صريح في أنها شفاء ولهذا من أسمائها الشافية.\n_________\n(^١) لم أقف عليه عن ابن مسعود ورواه أحمد ٣/ ٤٢٨ ابن أبي شيبة ٢/ ١٧١ (٧٧٤٢)، والطحاوي في شرح معاني الآثار ٢/ ١٠ وغيرهم وصححه الألباني في \"الصحيحة\" (٢٦٠)، (٣٠٥٧).\nوفي الباب عن أبي هريرة.\n(^٢) ذكره ابن عبد البر في \"التمهيد\" ٢١/ ١١٣، ١١٤. وقال: وأبو جرهم مجهول لا يعرف، ولم يرو حماد بن سلمة عن أحد يقال له: أبو جرهم، وإنما رواه عن أبي المهزم وهو متروك أيضًا.\n(^٣) \"الأباطيل والمناكير\" ٢/ ١٢٦ - ١٢٧ (٥٢٠).\n(^٤) سيأتي عند البخاري برقم (٥٠٢٧) كتاب فضائل القرآن، باب: خيركم من تعلم القرآن وعلمه. من حديث عثمان بن عفان ﵁.\n(^٥) أبو داود (٣٨٩٦).","vol":"15","page":81},{"text":"وفي الترمذي من حديث أبي سعيد مرفوعًا: \"فاتحة الكتاب شفاء من كل سم\" (^١)، ولأبي داود من حديث ابن مسعود: مرض الحسن أو الحسين فنزل جبريل فأمره أن يقرأ الفاتحة على إناء من الماء\nأربعين مرة فيغسل به يديه ورجليه ورأسه (^٢).\nإذا تقرر ذلك؛ فالراوي، عن أبي سعيد هو: أبو المتوكل واسمه علي بن دؤاد (^٣) القرشي الشامي الناجي البصري. والنفر: ما بين العشرة إلى الثلاثة.\nوقوله: (فاسْتَضَافُوهُمْ) قال ثعلب: ضفت الرجل إذا نزلت به، وأضفته إذا أنزلته.\nوقوله: (فَأَبَوْا أَنْ يُضَيِّفُوهُمْ) قال ابن التين: ضبط في بعض الكتب بفتح الياء والوجه ضمها.\nوالقِرى والضيافة متقاربان، والمعنى واحد؛ لأن بناء قرى جمع الشيء إلى الشيء.\n_________\n(^١) لم أقف عليه في \"الترمذي\" ورواه سعيد بن منصور في \"سننه\" ٢/ ٥٣٥ (١٧٨)، ومن طريقه البيهقي في \"الشعب\" ٢/ ٤٥٠ (٢٣٦٨). وعزاه السيوطي في \"الدر المنثور\" ١/ ٢٢ إليهما، ثم قال: وأخرج أبو الشيخ ابن حيان في كتاب \"الثواب\" من وجه آخر عن أبي سعيد وأبي هريرة مرفوعًا مثله.\n(^٢) لم أقف عليه عند أبي داود، ولا غيره، غير أن ابن حجر قال في \"اللسان\" ٣/ ٣٨٩ في ترجمة سليمان بن شعيب بن الليث بن سعد المصري: وقد أورد له أبو القاسم الملاحي في كتاب: فضائل القرآن له من طريق أبي بكر عبد الله بن أبي داود، عنه، عن عبد الرزاق، عن معمر، عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس ﵄ قال: مرض الحسن أو الحسين .. فذكر حديثًا في فضل التداوي بفاتحة الكتاب لا يشك من له أدنى معرفة بأنه موضوع. اهـ.\n(^٣) في هامش الأصل تعليق نصه: وقيل ابن داود، وقدمه الذهبي، وفي \"المشتيه\" عكس.","vol":"15","page":82},{"text":"وبناء ضيف الميل، فكأن النازل يميل إلى المنزول عليه.\nوقوله: (فَلُدِغَ) أي: من حية أو عقرب، وقد بين في الترمذي أنها عقرب (^١).\nوفي رواية أخرى: (سليم) (^٢) أي: لديغ. قيل له ذلك تفاؤلًا بالسلامة، وقيل: لاستسلامه لما نزل به. وعند النسائي (أو مصاب) (^٣).\nوقوله: (فَسَعَوْا لَهُ بِكُلِّ شَيءٍ) أي: (أتوه) (^٤) بالسعي - (بالعين) (^٥) -.\nقال ابن التين: هكذا هو في الكتب والرواية.\nوقال الخطابي: يعني عالجوا طلبًا للشفاء. يقال: سعى له الطبيب: عالجه بما يشفيه أو وصف له الشفاء (^٦).\nو(الرَّهْط): دون العشرة. وقيل لا ينطلق على أكثر من ذلك. وقيل: يصل إلى الأربعين. وقد سلف.\nوقوله: (صَالَحُوهُمْ) أي: وافقوهم على قطيع هو ثلاثون شاة. أخرجه النسائي (^٧).\nقال ابن التين: والقطيع: الطائفة من الغنم قال: وقوله (مِنَ الغَنَمِ) تأكيد.\n_________\n(^١) الترمذي (٢٠٦٣).\n(^٢) سيأتي برقم (٥٠٠٧) كتاب: فضائل القرآن، باب: فضل فاتحة الكتاب.\n(^٣) بل هي عند مسلم (٢٢٠١) كتاب: السلام، باب: جواز أخذ الأجرة على الرقية.\n(^٤) في الأصل: باتوه والمثبت من (ف).\n(^٥) في هامش الأصل: إحدى حروف الهجاء.\n(^٦) \"أعلام الحديث\" ٢/ ١٢٠. وقد وقع عنده في الحديث: (فشفوا له بكل شيء).\n(^٧) \"السنن الكبرى\" ٤/ ٣٦٤ (٧٥٣٢).","vol":"15","page":83},{"text":"قلت: قد قال صاحب \"المطالع\" وغيره، القطيع: الطائفة من الغنم والمواشي.\nقال الداودي: ويقع على ما قلّ وكثُر.\nوقوله: (يَتْفِلُ) هو بمثناة تحت مفتوحة، ثم مثناة فوق ساكنة، ثم فاء مكسورة وروي بضمها، وهو خفيف الريق.\nقال ابن بطال: التفل البصاق، يقال: تفل تفلًا: بصق (^١). وفي الترمذي: (قرأ عليه: ﴿الحَمدُ لِلَّهِ﴾ سبع مرات (^٢).\nوقوله: (نُشِطَ مِنْ عِقَالٍ) أي: أقيم بسرعة. قال الخطابي: وفي بعض اللغات بمعنى: حل عقاله. وفي أكثرها نشطته إذا عقدته، وأنشطته إذا حللته وفككته (^٣).\nوعند الهروي: (فَكَأَنَّمَا أنُشِطَ مِنْ عِقَالٍ). قال ابن التين: وكذا هو في بعض روايات البخاري هنا.\nوقال صاحب \"الأفعال\": أنشطت العقدة: حللتها (^٤) (^٥)، وقيل: الإنشاط: الحل، والنشيط: العقد.\nوقيل: معناه أقيم بسرعة، ومنه: رجل نشيط، ومنه: ﴿وَالنَّاشِطَاتِ﴾ أي: تجذب الأنفس بسرعة.\nوقوله: (وَمَا بِهِ قَلَبَةٌ) هو بفتح القاف واللام. أي: داء، ويسمى الداء\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٠٨.\n(^٢) الترمذي (٢٠٦٣).\n(^٣) \"أعلام الحديث\" ٢/ ١١٢٠.\n(^٤) في هامش الأصل: كذا هو في \"المطالع\"، أي: نشطت وأنشطت بمعنى حللت، هذا معناه.\n(^٥) \"الأفعال\" لابن القوطية ص ١١٢.","vol":"15","page":84},{"text":"قلبة؛ لأن صاحبه يقلب من أجله ليعلم موضع الداء منه، وبخط الدمياطي: داء مأخوذ من القلاب يأخذ البعير، فيشتكي منه قلبه فيموت من يومه. قال النمر:\nوقد برئت فما بالقلب من قلبَهْ.\nأي: برئت من داء الحب. وقال ابن الأعرابي: معناه: ليست به علة يقلب عليها (^١). فينظر إليه ولما قال له - ﵇ -: \"وَمَا يُدْرِيكَ أَيها رُقْيَةٌ؟! \" وللدارقطني: \"وما علمك أنها رقية؟! \" قال: شيء ألقي في روعي (^٢). وقال الداودي: \"وما أدراك\" ..؟! هو المحفوظ.\nوقال ابن عيينة: ما قيل فيه: مَا يُدْرِيكَ فلم يدره، وما قيل فيه: وما أدراك ..؟ فقد علمه. وإنما قال ذلك لما في القرآن، وأما اللغة فهما سواء. وأخذ الدوادي ذلك أصلًا. ويدل عليه قوله لعمر: \"وما يدريك لعل الله اطلع على أهل بدر فقال: (واعملوا ما شئتم).\nوقوله: (\"وَاضْرِبُوا لِي بسَهْم\") دلالة على جواز أخذ الأجر على الرقية بالفاتحة وهو موضع الترجمة.\nوقد اختلف العلماء فيه وفي أخذه على التعليم.\nفأجازه عطاء وأبو قلابة. وهو قول الثلاثة: مالك والشافعي وأحمد، وأبي ثور، ونقله القرطبي عن أبي حنيفة في الرقية أيضًا، وإسحاق وجماعة من السلف والخلف (^٣)، وحجتهم حديث ابن عباس،\nوحديث أبي سعيد في الباب.\n_________\n(^١) ذكر نحوه ابن سيده في \"المحكم\" ٦/ ٢٦٥.\n(^٢) \"سنن الدارقطني\" ٣/ ٦٤.\n(^٣) \"المفهم\" ٥/ ٥٨٨.","vol":"15","page":85},{"text":"وكره تعليم القرآن بالأجر الزهري. وقال أبو حنيفة وأصحابه: لا يجوز أن يأخذ على تعليمه أجرًا كما سلف.\nقال الطحاوي: وتجوز الأجرة على الرقى وإن كان يدخل في بعضه\nالقرآن؛ لأنه ليس على الناس أن يرقي بعضهم بعضًا، وتعليم الناس بعضهم بعضًا القرآن واجب؛ لأن في ذلك التبليغ عن الله تعالى إلا أن من علمه منهم أجزأ عن بقيتهم، وذلك كتعليم الصلاة لا يجوز أخذ الأجرة عليه، ولا يجوز على الأذان على وجه (^١).\nواحتجوا بأحاديث ضعاف سلفت: حديث ابن مسعود وأبي هريرة وعبادة وغيرها، وقد بينا ضعفها قبل.\nوكيف تعارض هذِه حديث ابن عباس وأبي سعيد، والتعارض إنما يكون عند تساوي طرقها في النقل والعدالة، والصحيح مقدم، وأما قول الطحاوي: إن تعليم الناس القرآن بعضهم بعضًا فرض (^٢)، فغلط فيه؛ لأن تعلمه ليس بفرض، فكيف تعليمه؟ وإنما الفرض المتعين منه على كل أحد ما تقوم به الصلاة، وغير ذلك فضيلة ونافلة، وكذلك تعليم الناس بعضهم بعضًا الصلاة ليس بفرض معين عليهم، وإنما هو على الكفاية، ولا فرق بين الأجرة في الرقى وعلى تعليم القرآن؛ لأن ذلك كله منفعة.\nوقوله - ﵇ -: (\"إن أحق ما أخذتم عليه أجرا كتاب الله\") هو عام يدخل فيه إباحة التعليم وغيره، فسقط قولهم.\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١٢٧.\n(^٢) \"شرح معاني الآثار\" ٤/ ١٢٧. والحق أن الطحاوي لم يقل أنه فرض عين بل قال: إلا أن من علمه منهم أجزأ ذلك عن بقيتهم كالصلاة على الجنائز. اهـ وهذا يعني أنه فرض على الكفاية عنده.","vol":"15","page":86},{"text":"وقد أجاز مالك أجر المؤذن، وكره أجر الإمام.\nوصحح أصحابنا جواز أخذ الأجرة على الأذان، حجة الشافعي\nحديث ابن عباس، وحديث أبي سعيد، ومما يدل على جواز أخذ الأجرة على ذلك أن الذين أخذوا الغنم تحرجوا من قسمتها وأكلها ححى سألوا رسول الله - ﷺ - عن ذلك، فأعلمهم أنها حلال لهم أخذ الأجرة عليه، وآكد لأنفسهم، وطيب نفوسهم بأن قال: \"اضْرِبُوا لِي مَعَكُمْ بسَهْم\".\nوأما أجر القسام فإن أكثر الفقهاء أجازوه (^١)، وأما ما روي عن مالك من الكراهية فيه فإنما هو؛ لأن القسام كانوا يرزقون من بيت المال، فإذا لم يكن ذلك فلا بأس باستئجارهم على القسمة عنده، والقسمة مثل عقد الوثائق، كل ذلك جائز عنده (^٢). وعقد الوثائق فرض على الكفاية؛ لقوله تعالى ﴿وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ بِالعَدْلِ﴾ [البقرة: ٢٨٢] فلما لم يتعين الفرض جاز فيه أخذ الأجرة.\nوقال ابن المنذر: وأبو حنيفة سيكره تعليم القرآن بالأجر، ويجيز أن يستأجر الرجل يكتب له لوحًا أو شعرًا أو غناءً معلومًا بأجر معلوم. فيجيز الإجارة فيما هو معصية ويبطلها فيما هو طاعة لله؛ وقد دلت السنة على إجازته (^٣).\nوفيه: من الفقه وجوب التضيُّف على العادة المعروفة بين الناس قديمًا.\n_________\n(^١) انظر: \"الإشراف\" ٣/ ٢٨٥.\n(^٢) انظر: \"المدونة\" ٤/ ٧٧، ٢٧١.\n(^٣) انظر: \"الإشراف\" ٢/ ١١٢.","vol":"15","page":87},{"text":"وفيه: دليل أنهم فاوضوهم في منع معروفهم بأن منعوهم هؤلاء معروفهم في الرقية إلا بعوض؛ لقوله: (قد استضفناكم فلم تضيفونا)، فهذا يدل على أن ترك الضيافة ليس من مكارم الأخلاق.\nوقوله (\"وما يدريك أنها رقية؟! \") أي: إن في القرآن ما يخص الرقى، وإن فيه ما لا يخصها، وإن كان القرآن كله مرجو البركة والنفع، من أجل أنه كلام الله الحق؛ إذا كان في الآية التعوذ بالله أو دعاء كان أخص بالرقية مما ليس فيه ذلك.\nوإنما أراد بقوله: (\"وَمَا يُدْرِيكَ أَيها رُقْيَة؟! \") أن يختبر علمه بذلك؛ لأنه ربما خفي موضعها في: ﴿الْحَمْدُ﴾، وهو قوله: ﴿وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ [الفاتحة: ٥] هو الموضع الذي فيه الرقية؛ لأن الاستعانة بالله على كشف الضر، وسؤال الفرج، والتبرؤ إليه من الطاقة، والإقرار بالحاجة إليه وإلى عونه هو في معنى الدعاء. ويحتمل أن يكون الراقي إنما رقى بـ ﴿الْحَمْدُ لِلَّهِ﴾ لما علم أنها ثناء على الله، فاستفتح رقيته بالثناء رجاء الفرج كما ترجى في الاستفتاح به في الدعاء الإجابة، ولذلك قال إبراهيم التيمي: إذا بدأ الرجل بالثناء قبل الدعاء فقد استوجب، وإذا بدأ بالدعاء قبل الثناء كان على الرجاء (^١).\nتنبيهات:\nأحدها: للحنفية أن يفرقوا بين الرقية وتعليم القرآن، فإن أولئك القوم كانوا كفارًا يجوز أخذ أموالهم مطلقًا، أو تقول: إن حق الضيف لازم لهم ولم يضيفوهم، أو أن الرقى ليست بقربة محضة كسائر العلاجات، وإن كنا نعلم أن المستأجر على الرقى يدخل في رقاه القرآن؛ إذ ليس\n_________\n(^١) نقله من \"شرح ابن بطال\" ٦/ ٤٠٦ - ٤٠٨ بتصرف يسير.","vol":"15","page":88},{"text":"على الناس أن يرقي بعضهم بعضًا، بخلاف تعليم القرآن لوجوب تعليمه؛ لأن فيه التبليغ عن الله، فمن علم منهم أجزأ عن بقيتهم، فإذا استأجر بعضهم بعضًا على تعليم كذلك كان إجارته باطلة؛ لأنه إنما استأجر على أن يؤدي فرضًا هو لله عليه، فإذا استؤجروا على أن يعملوا ما ليس عليهم أن يعملوه جاز أخذ الأجرة عليه.\nثانيها: قد أسلفنا، عن ابن بطال أن موصغ الرقية: ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ (^١) وعبارة القرطبي موضعها ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾. قال: ويظهر لي أن السورة كلها موضع الرقية؛ لقوله: \"وَمَا يُدْرِيكَ أَنَّهَا رُقْيَة؟! \" ولم يقل: فيها رقية (^٢).\nفيستحب قراءتها على اللديغ والمريض وصاحب العاهة.\nوقال ابن العربي: إنما خصها؛ لأنه رآها سميت أم الكتاب فتحقق شرفها وتقدمها (^٣).\nثالثها: قال ابن درستويه: كل كلام استشفي به من وجع أو خوف أو شيطان أو سحر فهو رقية. قال الزمخشري: وقد يقال الذي: استرقيته بمعنى رقيته، قال: وعن الكسائي: ارتقيت بهذا المعنى. وفي \"الموعب\": رقاه رقيًا ورقية ورقيًا فهو راقٍ إذا عوذه، وصاحبه رقاء. وقسمها ابن الجوزي ضربين: رقية لا تفهم، فربما كانت كفرًا، فنهى - ﵇ - عنها لذلك، وفي الصحيح: \"لا بأس بالرقى إذا لم تكن شركًا\" (^٤)، ورقية جائزة وهي ضربان: رقية يعتقد فيها أنها ترفع ما سيعرض فهذِه\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٠٨.\n(^٢) \"المفهم\" ٥/ ٥٨٦.\n(^٣) \"عارضة الأحوذي\" ٨/ ٢٢٠.\n(^٤) مسلم (٢٢٠٠) كتاب: السلام، باب: لا بأس بالرقى ما لم يكن فيه شرك. من حديث عوف بن مالك الأشجعي.","vol":"15","page":89},{"text":"منهي عنها لأجل هذا المعنى، ورقية لما قد حدث في هذِه رخص فيها.\nقال أحمد: لا بأس بالرقية من العين (^١)، وسأله مهنا عن الرجل تأتيه المرأة مسحورة فيطلق عنها السحر، فقال: لا بأس (^٢).\nوالاستشفاء بالقرآن والدعاء في معنى الرقية، فلا يكره بحال، وسيكون لنا عودة إليه -إن شاء الله- في كتاب الطب.\nرابعها: وقع في \"شرح ابن التين\" أن حديث ابن عباس دليل على منع أخذ الأجر على التعليم، وهو مذهب الشعبي هنا إلا أنه مرسل.\nوهذا كلام غير مستقيم، والحديث دال على الأخذ، وأبو حنيفة هو الذاهب إلى المنع لما قدمناه. قال الداودي: ويدل عليه قوله تعالى: ﴿خَيْرَ مَنِ اسْتَأْجَرْتَ القَوِيُّ الأَمِينُ﴾ [القصص: ٢٦] ولا دليل فيه؛ لأنه لم يمنع الإجارة، وإنما منع أخذ الأجرة على فعل الخير يتلو القرآن ويعلمه. قال ابن التين: وقول ابن سيرين في القسام صحيح إذا كان برضاهم، وكره في \"المدونة\" ذلك (^٣). قال سحنون: لأنهم كانوا يرزقون من بيت المال فنهي عنه، وهو من الرشوة في الحكم، والرشوة بتثليث الراء، وقيل: بالفتح المصدر، وبالكسر الاسم، وترشيت الرجل إذا لينته. والسحت بإسكان الحاء وضمها هو كل\nطعام يلزم لآكله العار.\n_________\n(^١) \"مسائل أبي داود\" (١٦٧١).\n(^٢) انظر: \"الفروع\" ٦/ ١٨٧، \"بدائع الفوائد\" ٤/ ١٠٥.\n(^٣) \"المدونة الكبرى\" ٤/ ٢٧١. ونصه في \"المدونة\": قلت: لم كره مالك أرزاق القسام وجوز أرزاق العمال؟ قال: لأن أرزاق القسام إنما يؤخذ ذلك من أموال اليتامى، وأرزاق العمال إنما تؤخذ من بيت المال. قلت: أفرأيت إن جعل القسام رزقًا من بيت المال؟ قال: .. لا بأس.","vol":"15","page":90},{"text":"قال ابن التين: وفيه: جواز بيع المصحف، والإجارة على كتابته، وأخذ الجعل على قراءة القرآن، ما لم يتعين عليه الفرض كصلاة الفريضة، وذلك أنه إذا كان بين قوم لا يحسنون من القرآن ما يصلون به ما جاز له أخذ الأجرة في ذلك، وإن كان اختلف مذهب مالك في ذلك في الفرض والنفل (^١).\n_________\n(^١) ورد في هامش الأصل: ثم بلغ في الثاني بعد السبعين، كتبه مؤلفه.","vol":"15","page":91},{"text":"<span data-type='title' id=toc-1660>١٧ - باب ضَرِيبَةِ العَبْدِ، وَتَعَهُّدِ ضَرَائِبِ الإِمَاءِ</span>\n٢٢٧٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: حَجَمَ أَبُو طَيْبَةَ النَّبِيَّ - ﷺ -، فَأَمَرَ لَهُ بِصَاعٍ أَوْ صَاعَيْنِ مِنْ طَعَامٍ، وَكَلَّمَ مَوَالِيَهُ فَخَفَّفَ عَنْ غَلَّتِهِ أَوْ ضَرِيبَتِهِ. [انظر: ٢١٠٢ - مسلم: ١٥٧٧ - فتح: ٤/ ٤٥٨]\nذكر فيه حديث سُفْيَانَ -وهو الثوري- عَنْ حُمَيْدٍ الطَّوِيلِ (^١)، عَنْ أَنَسٍ قَالَ: حَجَمَ أَبُو طَيْبَةَ النَّبِيَّ - ﷺ - فَأَمَرَ لَهُ بِصَاعٍ أَوْ صَاعَيْنِ مِنْ طَعَامٍ، وَكَلَّمَ مَوَاليَهُ فَخَفَّفَ عَنْ غَفَتِهِ أَوْ ضَرِيبَتِهِ.\nثم ترجم:\n_________\n(^١) في هامش الأصل: من خط الشيخ: سفيان عن حميد من أفراد البخاري.","vol":"15","page":92},{"text":"<span data-type='title' id=toc-1661>١٨ - باب خَرَاجِ الحَجَّامِ</span>\n٢٢٧٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ -، وَأَعْطَى الحَجَّامَ أَجْرَهُ. [انظر: ١٨٣٥ - مسلم: ١٢٠٢ - فتح: ٤/ ٤٥٨]\n\n٢٢٧٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ احْتَجَمَ النَّبِيُّ - ﷺ - وَأَعْطَى الحَجَّامَ أَجْرَهُ، وَلَوْ عَلِمَ كَرَاهِيَةً لَمْ يُعْطِهِ. [انظر: ١٨٣٥ - مسلم: ١٢٠٢ - فتح: ٤/ ٤٥٨]\n\n٢٢٨٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مِسْعَرٌ، عَنْ عَمْرِو بْنِ عَامِرٍ قَالَ: سَمِعْتُ أَنَسًا ﵁ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - يَحْتَجِمُ، وَلَمْ يَكُنْ يَظْلِمُ أَحَدًا أَجْرَهُ. [انظر: ٢١٠٢ - مسلم: ١٥٧٧ - فتح: ٤/ ٤٥٨]\nوساق فيه حديث طَاوُسٍ، عَنِ ابن عَبَّاسٍ قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ -، وَأَعْطَى الحَجَّامَ أَجْرَهُ. وفي رواية من طريق عكرمة عنه مثله وزاد: وَلَوْ عَلِمَ كَرَاهِيَةً لَمْ يُعْطِهِ.\nثم ذكر حديث أنس السالف: كَانَ يَحْتَجِمُ، وَلَمْ يَكُنْ يَظْلِمُ أَحَدًا أَجْرَهُ.\nثم ترجم:","vol":"15","page":93},{"text":"<span data-type='title' id=toc-1662>١٩ - باب مَنْ كَلَّمَ مَوَالِيَ العَبْدِ أَنْ يُخَفِّفُوا عَنْهُ مِنْ خَرَاجِهِ</span>\n٢٢٨١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: دَعَا النَّبِيُّ - ﷺ - غُلَامًا حَجَّامًا فَحَجَمَهُ، وَأَمَرَ لَهُ بِصَاعٍ أَوْ صَاعَيْنِ، أَوْ مُدٍّ أَوْ مُدَّيْنِ، وَكَلَّمَ فِيهِ فَخُفِّفَ مِنْ ضَرِيبَتِهِ. [انظر: ٢١٠٢ - مسلم: ١٥٧٧ - فتح: ٤/ ٤٥٩]\nثم ذكر حديث أنس السالف: دَعَا رسول الله - ﷺ - غُلَامًا فَحَجَمَهُ، وَأَمَرَ لَهُ بِصَاعٍ أَوْ صَاعَيْنِ، أَوْ مُدٍّ أَوْ مُدَّيْنِ، وَكَلَّمَ فِيهِ فَخُفِّفَ مِنْ ضَرِيبَتِهِ.\nوقد أسلفنا ذلك في باب ذكر الحجام (^١)، وباب: موكل الربا (^٢)، فراجعه.\nوفيه: أنه لا بأس أن يضرب الإنسان على عبده خراجًا معلومًا في الشهر، وأن يبلغ في ذلك وسع العبيد وطاقتهم، ولا يثقل عليهم؛ لأن التخفيف لا يكون إلا عن ثقل.\nوفيه: الشفاعة للمديان في الوضيعة، وللعبد في الضريبة وإن كان ليس بالدين الثابت لكنه مطالب به مستعمل فيه.\nوفيه: استعمال العبد بغير إذن سيده إذا كان معرضًا لذلك ومعروفًا به.\nوفيه: الحكم بالدليل؛ لأنه استدل على أنه مأذون له في العمل؛ لانتصابه له وعرض نفسه عليه.\n_________\n(^١) سلف برقم (٢١٠٢) كتاب: البيوع.\n(^٢) عند حديث (٢٠٨٦) كتاب: البيوع ففي حديث أبي جحيفة هناك النهي عن ثمن الدم.","vol":"15","page":94},{"text":"ويجوز للحجام أن يأكل من كسبه، وكذا سيده، وقد سلفت مذاهب العلماء فيه، وإن كنا لا نحبه؛ لأنها صنعة رذيلة؛ قال الطحاوي: وفي إباحة الشارع أن يطعمه رقيقه وناضحه دليل أنه ليس بحرام، ألا ترى أن المال الحرام الذي لا يحل للرجل أكله لا يحل له أن يطعمه رقيقه ولا ناضحه، فثبت بذلك نسخ ما تقدم من نهيه، وهو النظر عندنا؛ لأنا رأينا الرجل يستأجر الرجل يقصد له عرقًا أو ينزع له ضرسًا، فيجوز ذلك، فكذلك تجوز الحجامة (^١).\nوقال غيره: والدليل عليه قوله تعالى: ﴿قُوَا أَنفُسَكُم وَأَهلِيكُو نَارًا﴾ [التحريم: ٦] أي: جنبوهم ما يقول إليها مما يؤدي إلى سخطه، وذلك فُرِضَ على المخاطبين بهذِه الآية، وقولهم: إنها صنعة رذيلة، فليست بأدنى من صنعة الكناس الذي ينقل الحش. وليست بحرام، فكذا هو، ولا نسلم أن الخبيث هو الحرام، بل قد يقع على الحلال قال تعالى: ﴿وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ﴾ [البقرة: ٢٦٧] وكانوا يتصدقون بالحشف ورديء التمر فنزلت الآية.\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١٣٢.","vol":"15","page":95},{"text":"<span data-type='title' id=toc-1663>٢٠ - باب كَسْبِ البَغِيِّ وَالإِمَاءِ</span>\nوَكَرِهَ إِبْرَاهِيمُ أَجْرَ النَّائِحَةِ وَالمُغَنِّيَةِ. وَقَوْلُ اللهِ تَعَالَى: ﴿وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى البِغَاءِ﴾ [النور: ٣٣].\n[وَقَالَ مُجَاهِدٌ:] ﴿فَتَيَاتِكُمْ﴾: إِمَاؤُكُمْ.\n\n٢٢٨٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامٍ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ. [انظر: ٢٢٣٧ - مسلم: ١٥٦٧ - فتح ٤/ ٤٦٠]\n\n٢٢٨٣ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ جُحَادَةَ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ كَسْبِ الإِمَاءِ. [٥٣٤٨ - فتح: ٤/ ٤٦٠]\nثم ساق حديث أبي مسعود الأنصاري أَنَّ النبي - ﷺ - نَهَى عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ.\nوحديث أبي هريرة: نَهَى عَنْ كَسْبِ الإِمَاءِ.\nالشرح:\nأثر إبراهيم أخرجه ابن أبي شيبة، عن وكيع، ثنا سفيان، عن أبي هاشم عنه أنه كره أجر النائحة والمغنية والكاهن، وكرهه أيضًا الشعبي والحسن. وقال عبد الله بن هبيرة ﴿وَأَكْلِهِمُ السُّحْتَ﴾ [المائدة: ٦٢] قال: مهر البغي (^١)، وأما الآية فذكر مقاتل في \"تفسيره\" فيما ساقه الواحدي في \"أسباب نزوله\" عنه: إنها نزلت في ست جوارٍ لعبد الله بن\n_________\n(^١) \"المصنف\" ٤/ ٤٦٧ - ٤٦٨ (٢٢١٥٥ - ٢٢١٥٨).","vol":"15","page":96},{"text":"أُبي ابن سلول كان يكرههن على البغاء ويأخذ أجورهن، وهن معاذة ومُسَيْكة، وأميمة، وعَمْرَة، وأروى، وقتيلة، فجاءته إحدا هن يومًا بدينار وجاءت أخرى ببرد فقال لهما: ارجعا فازنيا، فقالتا: والله لا نفعل قد جاء الله بالإِسلام وحرم الزنا، فأتيا رسول الله - ﷺ - وشكيا إليه فأنزل الله الآية، كذا ساقه عنه (^١).\nوالذي في \"تفسيره\" في الآية: أنها نزلت في عبد الله بن أبي المنافق، وفي جاريته أميمة، وفي عبد الله بن (نبتل) (^٢) المنافق وفي جاريته مسيكة، وهي ابنة أميمة، ومنهن أيضًا: معاذة، وأروى، وعمرة، وقتيلة، وأتت أميمة وابنتها مُسَيْكَة رسول الله - ﷺ - فقالتا: إنا نكره على الزنا فنزلت. وفي مسلم كان ابن أبي يقول لجارية له: اذهبي فأبغينا شيئًا فنزلت (^٣).\nوعن الزهري: أن رجلًا من قريش أسر يوم بدر (^٤)، وكان عند عبد الله بن أبي أسيرًا، وكانت لعبد الله جارية يقال لها: معاذة فكان القرشي الأسير يراودها عن نفسها، وكانت تمتنع لإسلامها. وكان ابن\nأبي يكرهها ويضربها على ذلك رجاء أن تحمل من القرشي، فيطلب فداء ولده، فنزلت (^٥).\n_________\n(^١) \"أسباب النزول\" ص ٣٣٦ - ٣٣٧ (٦٤٣).\n(^٢) في هامش الأصل: نبتل بنون مضمونة ثم موحدة ساكنة ثم مثناه فوق مفتوحة.\n(^٣) مسلم (٣٠٢٩) كتاب: التفسير، باب: في قوله تعالى: ﴿وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى البِغَاءِ﴾.\n(^٤) في هامش الأصل: هو العباس ذكره ابن بشكوال وقيل: غيره.\n(^٥) رواه عبد الرزاق في \"تفسيره\" ٢/ ٥٠ (٢٠٤١)، ومن طريقه ابن أبي حاتم في \"تفسيره\" ٨/ ٢٥٨٩ (١٤٥٢٧)، وابن جرير في \"تفسيره\" ٩/ ٣١٩ (٢٦٠٧٦)، والواحدي في \"أسباب النزول\" ص ٣٣٧ (٦٤٤).","vol":"15","page":97},{"text":"قال مجاهد: نزلت في عبد الله بن أبي أيضًا (^١)، وقاله ابن عباس أيضًا (^٢)، ونقل ابن بطال عن أهل التفسير أنهم ذكروا في هذِه الآية أنه كانت لعبد الله بن أبي جارية يكرهها على الزنا، فلما حرمه الله قال لها: ألا تزني قالت: والله لا أزني أبدًا فنزلت إلى قوله: ﴿غَفُورٌ رَحِيمٌ﴾ لهن وإثمهن على من أكرههن (^٣).\nوحديث أبي مسعود سلف (^٤).\nوحديث أبي هريرة من أفراده، وفي \"مصنف ابن أبي شيبة\" عن عباية بن رفاعة أنه - ﵇ - كره كسب الأمة وقال: \"لعلها لا تكد (^٥) فتبغي بنفسها\" وعن عثمان بن عفان: لا تكلفوا الصغير الكسب فيسرق، ولا تكلفوا الجارية غير ذات الصنع فتكسب بفرجها. وعن جابر: نهى رسول الله - ﷺ - عن خراج الأمة إلا أن تكون في عمل واصب (^٦).\nو(البَغِي): الفاجرة (^٧) والاسم: البغاء. قال إسماعيل بن إسحاق: دلت الآية السالفة أن المكرهة على الزنا والمغتصبة بوطء أنه لا حد عليهن. قال غيره: حرم الله -﷿- كسب البغي بفرجها وقام\nالإجماع على إبطال أجر النائحة والمغنية، وهو عندهم من أكل المال بالباطل.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٤٤٢، رواه ابن أبي حاتم في \"تفسيره\" ٨/ ٢٥٨٩ (١٤٥٢٦)،\nوالطبري في \"تفسيره\" ٩/ ٣١٩ (٢٦٠٨٠، ٢٦٠٨١).\n(^٢) رواه عنه ابن أبي حاتم ٨/ ٢٥٨٩ (١٤٥٢٣).\n(^٣) \"شرح ابن بطال\" ٦/ ٤١١.\n(^٤) سلف برقم (٢٢٣٧) كتاب: البيوع، باب: ثمن الكلب.\n(^٥) في \"المصنف\": تجد.\n(^٦) \"المصنف\" ٤/ ٤٧٦ (٢٢٢٤١، ٢٢٢٤٣، ٢٢٢٤٤).\n(^٧) \"تهذيب اللغة\" ١/ ٣٦٧.","vol":"15","page":98},{"text":"وقوله: (قال مجاهد ﴿فَتَيَاتِكُمْ﴾ [النور: ٣٣]: إماءكم). قال ابن التين: في بعض الروايات إمائكم وصوابه إماءكم، وفي بعضها: إماؤكم، وهذا جاء به على المبتدأ والخبر لم يأت به على الحكاية.\nوقوله: (﴿إِنْ أَرَدن تَحَصُّنًا﴾) [النور: ٣٣] متعلق بقوله: ﴿وَأَنْكِحُوا الأَيَامَى مِنْكُمْ﴾ [النور: ٣٢] ﴿إِنْ أَرَدن تَحَصُّنًا﴾ وقيل: في الآية تقديم وتأخير، والمعنى: فإن الله من بعد إكراههن غفور رحيم إن أردن تحصنًا، أي: تطلبوا أجورهن فيما يكتسبن. قال مجاهد: فإن الله للمكرهات من بعد إكراههن غفور رحيم (^١).\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٤٤٢.","vol":"15","page":99},{"text":"<span data-type='title' id=toc-1664>٢١ - باب عَسْبِ الفَحْلِ</span>\n٢٢٨٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَارِثِ، وَإِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ الحَكَمِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ ﵄ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ عَسْبِ الفَحْلِ. [فتح: ٤/ ٤٦١]\nذكر فيه حديث ابن عمر: نَهَى رسول الله - ﷺ - عَنْ عَسْبِ الفَحْلِ.\nهذا الحديث من أفراده، وأغرب الحاكم فاستدركه وقال: إنه صحيح على شرطه (^١)، وانفرد مسلم بإخراجه من حديث جابر: نهى النبي - ﷺ - عن بيع ضراب الجمل (^٢). وهو ماؤه، ويقال: ضرابه، ويقال: أجرة مائه فيحرم ثمن مائه.\nوفي أجرته وجهان: أصحهما نعم.\nوقال ابن بطال: اختلف العلماء في تأويل هذا الحديث فكرهت طائفة أن يستأجر الفحل لينزيه مدة معلومة بأجر معلوم، ذكر ذلك عن أبي سعيد والبراء، وذهب الكوفيون والشافعي وأبو ثور إلى أنه\nلا يجوز عسب الفحل، واحتجوا بحديث الباب، وقالوا: هو شيء مجهول لا يدرى أينتفع به أم لا، وقد لا ينزل. وقال عطاء: لا تأخذ عليه أجرًا ولا بأس أن تعطي الأجر إذا لم تجد من يطرقك (^٣).\nوفي الترمذي عن أنس أن رجلًا من كلاب سأل رسول الله - ﷺ - عن عسب الفحل فنهاه؛ فقال: يا رسول الله، إنا نطرق الفحل فنكرم،\n_________\n(^١) \"المستدرك\" ٢/ ٤٢.\n(^٢) مسلم ١٥٦٥/ ٣٥ كتاب: المساقاة، باب: تحريم بيع فضل الماء ..\n(^٣) \"شرح ابن بطال\" ٦/ ٤١٢، وانظر: \"المغني\" ٨/ ١٣٠ - ١٣١، \"الشرح الكبير\" ١٤/ ٣٢٨.","vol":"15","page":100},{"text":"فرخص له في الكرامة. ثم قال: حسن غريب (^١).\nوعن أبي عامر الهوزنيِّ، عن أبي كبشة الأنماري أنه أتاه فقال: أطرقني فرسك، فإني سمعت رسول الله - ﷺ - يقول: \"من أطرق فرسًا فعقب له كان له كأجر سبعين فرسًا حمل عليها في سبيل الله، وإن لم يعقب له كان له كأجر فرس حمل عليها في سبيل الله\" رواه ابن حبان في \"صحيحه\" (^٢) ومعنى أطرقني: أعرني فرسك للإنزاء، ورخص فيه الحسن وابن سيرين، وأجازه مالك مدة معلومة.\nواحتج الأبهري بأنها بيع منفعة، وكل ما جاز للإنسان أن ينتفع به جاز أن يهبه ويعاوض عليه، غير الوطء خاصة. وأما الذي لا يجوز أخذ العوض عليه ما لا يجوز فعله مما هو منهي عنه، كبيع الخمر وشبهه من الأعيان المحرمة والمنافع الممنوعة، قال: ومعنى نهيه عن عسب الفحل هو أن يكريه للعلوق؛ لأن ذلك مجهول لا يدرى متى يعلق، ولا يجوز إجارة المجهول، كما لا يجوز بيعه، قال: فأما إذا كان إلى أجل معلوم أو نزوات معلومة فلا بأس بذلك.\nقال صاحب \"الأفعال\": (أعسب) (^٣) الرجل عسبًا: أكرى منه فحلًا ينزيه (^٤).\nقال أبو علي، عن أبي ليلى: ولا يتصرف منه فعل يقال: قطع الله عسبه، أي: ماءه ونسله. ونقل ابن التين عن أصحاب مالك أن معنى عسب الفحل: أن يتعدى عليه بغير أجر، وقالوا: ليس بمعقول أن\n_________\n(^١) الترمذي (١٢٧٤).\n(^٢) \"صحيح ابن حبان\" ١٠/ ٥٣٣ (٤٦٧٩).\n(^٣) كذا بالأصل، وفي \"الأفعال\" لابن القوطية وابن القطاع: (عسب).\n(^٤) \"الأفعال\" لابن القوطية ص ٨٩، \"الأفعال\" لابن القطاع ٢/ ٣٦٠.","vol":"15","page":101},{"text":"يسمى الكراء عسبًا؛ والنهي عن إجارته؛ لأنه ليس من مكارم الأخلاق، قاله ابن حبيب وغيره.\nوقال الخطابي: نهى عنه؛ لأنه لا يدرى أيلقح أم لا؟ وقيل: هو نهي كراهة، مثل نهيه عن ثمن الدم، أراد أن لا يكون في صحابته حجام ولا فحال، ومالك أجازه، واحتج بفعل أبناء الصحابة في ذلك.","vol":"15","page":102},{"text":"<span data-type='title' id=toc-1665>٢٢ - باب إِذَا اسْتَأْجَرَ أَرْضًا فَمَاتَ أَحَدُهُمَا</span>\nوَقَالَ ابْنُ سِيرِينَ: لَيْسَ لأَهْلِهِ أَنْ يُخْرِجُوهُ إِلَى تَمَامِ الأَجَلِ. وَقَالَ الحَكَمُ وَالحَسَنُ وَإِيَاسُ بْنُ مُعَاوِيَةَ: تُمْضَى الإِجَارَةُ إِلَى أَجَلِهَا. وَقَالَ ابْنُ عُمَرَ: أَعْطَى النَّبِيُّ - ﷺ - خَيْبَرَ بِالشَّطْرِ، فَكَانَ ذَلِكَ عَلَى عَهْدِ النَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ، وَلَمْ يُذْكَرْ أَنَّ أَبَا بَكْرٍ وَعُمَرَ جَدَّدَا الإِجَارَةَ بَعْدَ مَا قُبِضَ النَّبِيُّ - ﷺ -.\n\n٢٢٨٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: أَعْطَى رَسُولُ اللهِ - ﷺ - خَيْبَرَ أَنْ يَعْمَلُوهَا وَيَزْرَعُوهَا وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا، وَأَنَّ ابْنَ عُمَرَ حَدَّثَهُ أَنَّ المَزَارِعَ كَانَتْ تُكْرَى عَلَى شَيْءٍ، سَمَّاهُ نَافِعٌ لَا أَحْفَظُهُ. [٢٣٢٨، ٢٣٢٩، ٢٣٣١، ٢٣٣٨، ٢٤٩٩، ٢٣٤٣، ٢٣٤٥، ٢٧٢٠، ٣١٥٢، ٤٢٤٨ - مسلم: ١٥٥١ - فتح: ٤/ ٤٦٢]\n\n٢٢٨٦ - وَأَنَّ رَافِعَ بْنَ خَدِيجٍ حَدَّثَ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ كِرَاءِ المَزَارِعِ. وَقَالَ عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ: حَتَّى أَجْلَاهُمْ عُمَرُ. [٢٣٢٧، ٢٣٣٢، ٢٣٤٤، ٢٧٢٢ - مسلم: ١٥٤٧ - فتح ٤/ ٤٦٢]\nثم ساق حديث ابن عمر: أَعْطَى رَسُولُ الله - ﷺ - خَيْبَرَ اليَهْودَ أَنْ يَعْمَلُوهَا وَيزْرَعُوهَا وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا، وَأَنَّ ابن عُمَرَ حَدَّثَهُ أَنَّ المَزَارعَ كَانَتْ تُكْرى عَلَى شَيءٍ، سماهُ نَافِعٌ لَا أَحْفَظُهُ.\nوَأَنَّ رَافِعَ بْنَ خَدِيجٍ حَدَّثَ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ كِرَاءِ المَزَارعِ.\nوَقَالَ (^١) عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ: حَتَّى أَجْلَاهُمْ عُمَرُ.\n_________\n(^١) فوقها في الأصل: معلق.","vol":"15","page":103},{"text":"الشرح:\nقال ابن أبي شيبة: حدثنا عبد الصمد، ثنا حماد بن سلمة، عن حميد، عن الحكم في الرجل يؤاجر داره عشر سنين فيموت قبل ذلك قال: تنتقل (^١) الإجارة، وتبطل العارية. وقال إياس بن معاوية: يمضيان إلى تمامها. وقال أيوب، عن ابن سيرين: إنما يرثون من ذلك ما كان يملك في حياته (^٢).\nوتعليق ابن عمر: أجره بالشطر، والبقية للبخاري، والمذكور عن ابن عمر أخرجه مسلم (^٣).\nوتعليق عبيد الله أخرجه مسلم أيضًا (^٤).\nوحديث الباب فيه جواز المساقاة، وعليه جماعة العلماء إلا أبا حنيفة وتأول أن فتح خيبر كان عنوة، رواه ابن اسحاق، عن الزهري وقال: ما أخذه رسول الله - ﷺ - منهم فهو له، وما تركه فهو له (^٥).\nواختلف العلماء في مسألة الباب فقالت طائفة: لا تنفسخ الإجارة بموت أحدهما ولا بموتهما، بل يقوم الوارث منهما مقام الميت، هذا قول ابن سيرين ومالك والشافعي وأحمد وإسحاق وأبي ثور ومن حجتهم ما ذكره البخاري في الباب.\n_________\n(^١) كذا في الأصل، وفي \"المصنف\": تنتقض. ونقلها ابن حزم في \"المحلى\" ٨/ ١٨٤ كما في \"المصنف\" فلعل ما هنا تحريف.\n(^٢) \"المصنف\" ٤/ ٥٥٧ (٢٣٠٩٤).\n(^٣) مسلم (١٥٥١).\n(^٤) مسلم (١٥٥١/ ٦) ولكن ليس من طريق عبيد الله. ورواه مسلم من طريق عبيد الله، عن نافع، عن ابن عمر (١٥٥١/ ٢) بلفظ: أعطى رسول الله - ﷺ - خيبر بشطر ما يخرج من ثمر أو زرع .. فلما ولي عمر قسم خيبر ..\n(^٥) انظر: \"الهداية\" ٤/ ٣٨٩، \"المعونة\" ٢/ ١٣١، \"الذخيرة\" ٦/ ٩٣ - ٩٤، \"الإشراف\" ٢/ ٨٠، \"الشرح الكبير\" ١٤/ ١٨١ - ١٨٢.","vol":"15","page":104},{"text":"وقال الكوفيون والثوري والليث: تنفسخ بموت أيهما مات، واحتجوا بأنا لو قلنا ببقائها لم يَخْلُ المكتري إما أن يستوفي المنافع من ملك المكري، أو من ملك الوارث، فبطل أن يستوفيها من ملك المكري؛ لأنه إذا مات لا ملك له، ولا يجوز أن يستوفيها من ملك الوارث؛ لأنه لم يملكها ولا عقد له معه فلا يجوز أن يستوفي المنافع من ملك واحد منهما.\nوجوابه: أنه يستوفيها من ملك نفسه؛ لأن المكري كان يملك الرقبة وما يحدث من المنافع، فلما عقد على منافعها مدةً زال ملكه عنها إلى المكتري، فإذا مات قبل انقضائها لم تنتقل إلى الوارث عنه ملك المنافع؛ لأنها ليست في ملكه، وإنما انتقلت إليه بالعين دون المنافع، فالمكتري إذا استوفي المنافع فإنه لا يستوفي شيئًا ملكه الوارث، بل يستوفي ملك نفسه، وأيضًا فإن مذهب أبي حنيفة: أن الرجل إذا وقف دارًا أو ضيعة على غيره وجعل (إليه) (^١) النظر في ذلك فأكرى الموقف على يديه ذلك من غيره فإجارته لا تنفسخ فيما نقول نحن (^٢).\nتنبيهات:\nأحدها: قال ابن التين: قول ابن عمر ليس مما بوب عليه؛ لأن خيبر مساقاة -وهو الراوي- والمساقاة: سنة على حيالها. قلت: هي إجارة، قال: وما ذكر من حديث رافع ليس من ذلك أيضًا؛ لأنه قال: كنا نكري الأرض بالثلث والربع وعلى الماذيانات وإقبال الجداول فنهينا عن ذلك،\n_________\n(^١) في هامش الأصل: حاشية أي: إلى الواقف.\n(^٢) انظر: \"المبسوط\" ١٥/ ١٢٥ - ١٢٦، ١٣٤ - ١٣٥، \"بدائع الصنائع\" ٤/ ٢٢٤، \"المدونة\" ٣/ ٤٢٨ - ٤٢٩، \"الأم\" ٣/ ٢٥٥، \"المغني\" ٨/ ٤٣ - ٤٥. وما أورده نقله عن ابن بطال بتصرف يسير. \"شرح ابن بطال\" ٦/ ٤١٣ - ٤١٥.","vol":"15","page":105},{"text":"وفيه غير وجه من الفساد. قال: وقول البخاري: ولم يذكر أن أبا بكر وعمر جددا الإجارة ليس مما بوب عليه؛ لأنه - ﷺ - قال لهم: \"نقركم على ذلك ما شئنا\". فمات - ﵇ - وهم على ذلك، فإما أن يكونوا شرعوا في عمل سنة فيتربص إلى آخرها، وإما لا، فسكوتهم وسكوت الشيخين بعده رضا بالتمادي.\nثانيها: أجاز الشافعي المزارعة تبعًا للمساقاة ولم يقدره بحد (^١)، وحده مالك بالثلث فما دونه (^٢)، وكلٌّ نزع إلى حديث رافع هذا، قال ابن التين: وأول ذلك ما ذكره مالك عن الثقات الأجلاء أنهم قالوا: كان البياض بين السواد، قضية خيبر قضية عين لا يدعى فيها العموم.\nثالثها: قال الداودي: وإنما أعطى عمر الثمر ولم يعطه - ﵇ -؛ لأن أصحاب عمر كان لهم ذلك بخلاف أولئك.\nفائدة:\nإياس (خت، س) بن معاوية بن قرة، كنيته أبو واثلة، قاضي البصرة (^٣)، وأخرجا لأبيه معاوية، الأربعة لقرة وله صحبة.\nورافع بن خديج أوسي حارثي، مات قبل ابن عمر بيسير (^٤).\n_________\n(^١) انظر: \"الأم\" ٣/ ٢٣٩، \"الإشراف\" ٢/ ٧١ - ٧٣.\n(^٢) انظر: \"القوانين\" ص ٢٧٧، وما بعدها.\n(^٣) انظر: ترجمته في \"تهذيب الكمال\" ٣/ ٤٠٧ (٥٩٤).\n(^٤) في هامش الأصل: سنة أربعة وسبعين وفيها ابن عمر.","vol":"15","page":106},{"text":"٣٨\nكتاب الحوالات","vol":"15","page":107},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1666>٣٨ - كتاب الحوالات</span>\nهي بفتح الحاء وكسرها، مشتقة من التحويل والانتقال (^١).\nوفي الشرع: نقل حق من ذمة إلى ذمة (^٢)، فكأن المال حول من ذمة المحيل إلى ذمة المحال عليه وهي مجمع عليها (^٣)، والأصح عندنا: أنها بيع دين بدين استثني للحاجة (^٤).\nقال ثعلب: تقول: أحلت فلانا على فلان بالدين إحالة. قال ابن طريف: معناه أتبعته على غريم ليأخذه.\nوقال ابن درستويه: يعني أزال عن نفسه الدين إلى غيره وحوله تحويلًا. وفي \"نوادر اللحياني\": أحيله إحالة وإحالًا.\n_________\n(^١) انظر: \"الصحاح\" ٤/ ١٦٨٠، \"لسان العرب\" ٢/ ١٠٥٦، مادة: (حول).\n(^٢) انظر: \"البيان\" ٦/ ٢٧٩.\n(^٣) انظر: \"الإفصاح\" ٦/ ٨٣، \"مراتب الإجماع\" ص ٦٢.\n(^٤) انظر: \"البهجة مع شرحها\" ٣/ ١٤٣.","vol":"15","page":109},{"text":"<span data-type='title' id=toc-1667>١ - باب فِي الحَوَالَةِ، وَهَلْ يَرْجِعُ فِي الحَوَالَةِ</span>؟\nوَقَالَ الحَسَنُ وَقَتَادَةُ: إِذَا كَانَ يَوْمَ أَحَالَ عَلَيْهِ مَلِيًّا جَازَ. وَقَالَ ابْنُ عَبَّاسٍ: يَتَخَارَجُ الشَّرِيكَانِ وَأَهْلُ المِيرَاثِ، فَيَأْخُذُ هَذَا عَيْنًا وَهَذَا دَيْنًا، فَإِنْ تَوِيَ لأَحَدِهِمَا لَمْ يَرْجِعْ عَلَى صَاحِبِهِ.\n\n٢٢٨٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي، هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَطْلُ الغَنِيِّ ظُلْمٌ، فَإِذَا أُتْبِعَ أَحَدُكُمْ عَلَى مَلِيٍّ فَلْيَتْبَعْ\". [٢٢٨٨ - ٢٤٠٠ - مسلم: ١٥٦٤ - فتح: ٤/ ٤٦٤]\nثم ساق حديث أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَطْلُ الغَنِيِّ ظُلْمٌ، فَإِذَا أُتْبعَ أَحَدُكُمْ عَلَى مَلِيٍّ فَلْيَتْبَعْ \".\nالشرح:\nتعليق الحسن وقتادة أخرجه ابن أبي شيبة، عن عبدة بن سليمان عن ابن أبي عروبة، عن قتادة، عن الحسن قال: إذا احتال على ملي ثم أفلس بعد جاز. قال: وحدثنا معاذ بن معاذ، عن أشعث، عن الحسن أنه كان لا يرى الحوالة ببرءاة إلا أن يبرئه، فإذا أبرأه فقد برئ وقال النخعي: كل حوالة ترجع إلا أن يقول الرجل للرجل: أبيعك ما على فلان وفلان بكذا وكذا، فأما إذا باعه فلا يرجع.\nوقال الحكم: لا يرجع في الحوالة إلى صاحبه حتى يفلس أو يموت ولا يدع وفاء.\nوعن أبي إياس، عن عثمان في الحوالة: يرجع على مسلم توي.\nوقال خطاب العصفري: أحالني رجل على يهودي فتوانى، فسألت الشعبي فقال: ارجع إلى الأول.","vol":"15","page":110},{"text":"وعن شريح في الرجل يحيل الرجل فيتوي قال: يرجع إلى الأول (^١).\nوأثر ابن عباس: قال ابن التين: يريد بالتراضي بغير قرعة مع استواء الدين وإقرار من عليه وحضوره.\nوقوله: (وأهل الميراث) قال أبو عبيد: إذا كان بين ورثة أو شركاء وهو في يد بعضهم دون بعض فلا بأس أن يبتاعوه، وإن لم يعرف كل واحد منهم نصيبه بعينه، ولو أراد أجنبي أن يشتري نصيب بعضهم لم يجز حتى يقبضه البائع (^٢).\nقال: وتوي ضبطناه بفتح الواو وسكون الياء، والصواب كسر الواو وفتح الياء على وزن غوي، والتواء ممدود وقد يقصر. وقال صاحب \"المغيث\"، عن أبي بكر في قوله: ذاك الذي لا توي عليه. أي: لا ضياع ولا خسارة، من قولهم توي المال إذا هلك يتوي، وتوي حق فلان على غريمه إذا ذهب تويًا وتواء، والقصر أجود فهو توٍ وتاوٍ (^٣). قال الجياني قيل: إنه من التو بمعنى: المنفرد، ولم يذكر ابن ولاد والقزاز وابن سيده وغيرهم فيه غير القصر.\nوقال أبو علي الفارسي: طيء تقول: توى. قال ابن المنير: أدخل قسمة الديون والعين تحت الترجمة إذا كان هذا عين وهذا دين، فتوى الدين لم تنقض القسمة؛ لأنه رضي بالدين عوضًا فتوي في ضمانه،\nوقاس الحوالة عليه (^٤).\n_________\n(^١) \"المصنف\" ٤/ ٣٣٦ (٢٠٧١٥ - ٢٠٧٢٣).\n(^٢) \"غريب الحديث\" ٢/ ٢٩٩.\n(^٣) \"المجموع المغيث\" مادة (توى) ١/ ٢٤٩.\n(^٤) \"المتواري\" ص ٢٥٤.","vol":"15","page":111},{"text":"وحديث أبي هريرة أخرجه مسلم أيضًا (^١)، وفي رواية لأحمد: \"فإذا أحيل أحدكم على ملي فليحتل\" (^٢). وذكر أبو مسعود أن البخاري رواه عن محمد بن يوسف في الحوالة، وكذا ذكره خلف والطرقي (^٣)، ومن طريقه خرجه الترمذي عن الثوري، والذي في البخاري هنا عبد الله بن يوسف لا محمد (^٤).\nولابن ماجه من حديث ابن عمر: \"وإذا أحلت على ملي فاتبعه\" (^٥).\nولأبي داود من حديث عمرو بن الشريد، عن أبيه مرفوعًا: \"لي الواجد يحل عرضه وعقوبته\" (^٦) وسيأتي في الكتاب في باب: لصاحب الحق مقال. معلقًا من كتاب الاستقراض بلفظٍ: ويذكر عن\nالنبي - ﷺ -.\n_________\n(^١) مسلم (١٥٦٤) كتاب: المساقاة، باب تحريم مطل الغني، وصحة الحوالة.\n(^٢) \"المسند\" ٢/ ٤٦٣.\n(^٣) كلام المصنف ﵀ هنا مشكل فهو -فيما يظهر- يستغرب قول أبي مسعود وخلف والطرقي في كون البخاري رواه في الحوالة عن محمد بن يوسف. وهو عنده بالفعل عن محمد بن يوسف في الطريق التالي مباشرة لحديث الباب، وقد بوب عليه البخاري: باب إذا أحال على ملي فليس له رد.\nوهذا الباب وإن كان قد ثبت في بعض النسخ وسقط من بعضها -فيكون عذرًا للمؤلف- إلا أنه أورد الباب بعدُ، وذكر أن البخاري ذكر فيه الحديث مما يعني أنه ثبت عنده في نسخته، فيبقى استغرابه غير معروف السبب.\n(^٤) سبق بيان أنه عند البخاري عن كليهما: حديث الباب (٢٢٨٧) من طريق عبد الله بن يوسف عن مالك عن أبي الزناد عن الأعرج به، وكرره في الباب التالي برقم (٢٢٨٨) من طريق محمد بن يوسف عن سفيان عن ابن ذكوان عن الأعرج به.\nوأما قوله: ومن طريقه -أي محمد بن يوسف- خرجه الترمذي عن الثوري. فالذي في الترمذي (١٣٠٨) عن محمد بن بشار (بندار)، عن عبد الرحمن بن مهدي، عن سفيان، عن أبي الزناد عن الأعرج به. وليس من طريق محمد بن يوسف. والله أعلم.\n(^٥) ابن ماجه (٢٤٠٤).\n(^٦) أبو داود (٣٦٢٨).","vol":"15","page":112},{"text":"قال سفيان: عرضه: ويقول: مطلتني، وعقوبته: الحبس (^١).\nوقال ابن المبارك: يحل عرضه: يغلظ عليه، وعقوبته: يحبس له.\nوأخرجه ابن أبي شيبة بلفظ: يحل دينه وعقوبته (^٢).\nوأخرجه الطبراني من حديث وبر بن أبي دُلَيْلة (خ م د س ق)، عن محمد بن عبد الله بن ميمون، عن عمرو بن الشريد، عن أبيه فذكره من طريقين بلفظ البخاري قال: سفيان يحل عرضه أن تشكوه. قال الطبراني: والصواب وبر بن أبي دُليلة بضم الدال، ورواه النعمان بن عبد السلام عن سفيان فقال بنصب الدال (^٣).\nقلت: والوبره دويبة -بالسكون- أصغر من السنور لا ذنب لها، والجمع وبر ووبار وبه سمى الرجل، قاله الجوهري (^٤).\nوقوله: (\"ليُّ\") هو بفتح اللام وتشديد الياء أي -مَطْله- يقال: لوى بذنبه ليًّا وليانًا، وأصل لي: لوي إلا أنه لما اجتمع حرفا علة وسبق الأول بالسكون قلبت ياء وأدغم في الياء الثانية، مثل: عيشة مرضية.\nوالواجد بالجيم. وعرضه: لومه وعقوبته كما سلف من تفسير سفيان وغيره.\nوالواجد: الغني الذي يجد ما يقضي به دينه وحل حبسه إذا أخفي المال، فإن كان ظاهرًا قضى به لغريمه.\nوفيه: دليل على أن المعسر لا يحبس لعدم وجدانه.\n_________\n(^١) سيأتي قبل حديث (٢٤٠١).\n(^٢) \"المصنف\" ٤/ ٤٩١ (٢٢٣٩٥) وفيه: يحل عرضه وعقوبته. وليس في دينه.\n(^٣) \"المعجم الكبير\" ٧/ ٣١٨ (٧٢٤٩، ٧٢٥٠).\n(^٤) \"الصحاح\" ٢/ ٨٤١ مادة: (وبر).","vol":"15","page":113},{"text":"والعرض: موضع المدح والذم من الإنسان، سواء أكان في نفسه أو سلف أو من يلزمه أمره، وقيل: هو جانبه الذي يصونه من نفسه وحسبه ويحامي عنه أن ينتقص ويثلب.\nوقال ابن قتيبة: عرض الرجل نفسه وبدنه لا غير (^١). وفي \"الفصيح\": هو ريح الرجل الطيبة أو الخبيثة. ويقال: هو نقي العرض. أي: بريء من أن يشتم أو يعاب (^٢).\nوعن ابن السِّيْدِ: في الحديث أوضح حجة لمن قال: إن عرض الرجل ذاته؛ لأنه لم يبح له أن يقول في آبائه وأسلافه، إنما أباح له أن يقول فيه نفسه. وقال ابن خالويه: العرض: الجلد يقال: هو نقى العرض أي: لا يغلب بشيء وقال التدميري: هو جسد الإنسان، وقد سلف أيضًا في الحج.\nإذا تقرر ذلك؛ فالكلام في مواضع:\nأحدها:\nالمطل أصله فيما ذكره ابن فارس من قولهم: مطلت الحديدة أمطلها مطلًا إذا مددتها لتطول (^٣). وقال ابن سيده: المطل: التسويف بالعدة والدين، مطله حقه يمطله مطلًا فأمطل (^٤).\nقال القزاز: والفاعل ماطل ومماطل، والمفعول ممطول، ومماطل، وتقول: ماطلني ومطلني حقي.\n_________\n(^١) \"أدب الكاتب\" ١/ ٢٧\n(^٢) \"الفصيح\" ص ٢٨٥.\n(^٣) \"المجمل\" ص ٨٣٣ مادة: (مطل).\n(^٤) \"المحكم\" ٩/ ١٥٠ (مطل).","vol":"15","page":114},{"text":"وقوله تعالى: ﴿لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨] في مطل الدين كما قاله ابن التين، وقيل فيمن يستضيف فلا يضاف. وقيل: يريد المكره على الكفر فهو مظلوم. وعن مجاهد أن رجلًا نزل بقوم فأساءوا قراه فشكاهم، فنزلت هذِه الآية رخصة في أن يشكو (^١).\nوعبارة القرطبي: المطل: عدم قضاء ما استحق أداؤه مع التمكن منه وطلب المستحق حقه، وللإمام أدبه وتعزيره حتى يرتدع عن ذلك، حكي معناه عن سفيان (^٢).\nثانيها:\nالظلم: وضع الشيء في غير موضعه له، وشرعًا محرم مذموم، ووجهه هنا أنه وضع المنع موضع ما يجب عليه من البذل، فحاق به الذم والعقاب، والذي أضيف المطل إليه هو الذي عليه الحق؛ بدليل\n\"لي الواجد\" ولا يلتفت لقول من قال: إنه صاحب الحق؛ لبعده وعدم ما يدل عليه (^٣).\nوعن أصبغ وسحنون: ترد شهادة الملي إذا مطل؛ لكونه سمي ظالمًا (^٤)، وعند الشافعي بشرط التكرار، وقيل: المعنى أن مطل الغني بدينه، فيكون المطل على هذا من الغريم الذي عليه الدين فمع الفقر أحرى وأولى، حكاه ابن التين. قال: والجمهور على القول الأول.\n_________\n(^١) انظر أقوال مجاهد في هذِه الآية \"تفسير الطبري\" ٤/ ٣٤٠ - ٣٤١ (١٠٧٥٨ - ١٠٧٦٦).\n(^٢) \"المفهم\" ٤/ ٤٣٨.\n(^٣) نقله عن القرطبي في \"المفهم\" ٤/ ٤٣٩.\n(^٤) انظر: \"مواهب الجليل\" ٨/ ٢٠٠.","vol":"15","page":115},{"text":"ثالثها:\nقوله: (\"فليتبع\") هو بإسكان التاء في أتبع، وهو الصواب المشهور في الروايات والمعروف في كتب اللغة والغريب، وعن بعضهم أنه بالتشديد في الثانية. ومن الأول قوله تعالى: ﴿ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا﴾ [الإسراء: ٦٩] قال الخطابي: أكثر المحدثين يقولونه بالتشديد والصواب التخفيف (^١).\nرابعها:\nمذهب الشافعي وغيره أنه إذا أحيل على ملي استحب له قبول الحوالة وحملوا الحديث على الندب؛ لأنه من باب التيسير على المعسر، وقيل: واجب. وقيل: مباح. وإلى الوجوب ذهب داود وغيره، وعن أحمد روايتان: الوجوب، والندب ولما سأل ابن وهب مالكًا عنه قال: هذا أمر ترغيب وليس بإلزام، وينبغي له أن يطيع سيدنا رسول الله - ﷺ -، بشرط أن يكون بدين وإلا فلا حوالة؛ لاستحالة حقيقتها إذ ذاك وإنما تكون حَمالة (^٢).\nخامسها:\nمن شرطها أيضًا تساوي الدينين قدرًا وجنسًا وصفةً، كالحلول والتأجيل والصحة والكسر، ومن العلماء من أجازها في النقدين فقط ومنعوها في الطعام؛ لأنه بيع طعام قبل أن يستوفى، وأجازه مالك إذا كان الطعامان كلاهما من قرض إذا كان دين المحال حالًّا، وأما إذا\n_________\n(^١) \"معالم السنن\" ٣/ ٦٤٠.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١٠٢، \"الاختيار\" ٣/ ٣، \"عيون المجالس\" ٤/ ١٦٥٩ - ١٦٦١، \"المعونة\" ٢/ ١٩٩، \"البيان\" ٦/ ٢٨٦، \"روضة الطالبين\" ٤/ ٢٢٨، \"المغني\" ٧/ ٦٢ - ٦٣، \"الشرح الكبير\" ١٣/ ٨٩ - ٩٠، \"المحلى\" ٨/ ١٠٨.","vol":"15","page":116},{"text":"كان أحدهما من سلم فإنه لا يجوز، إلا أن يكون الدينان حالين.\nوعند ابن القاسم وغيره من أصحاب مالك: يجوز ذلك إذا كان الدين المحال به حالًّا.\nولم يفرق الشافعي؛ لأنه كالبيع في ضمان المستقرض وأما أبو حنيفة فأجازها بالطعام وشبهه بالدراهم، وجعلها خارجة عن الأصول؛ لخروج الحوالة بالدراهم. ولها عند مالك ثلاثة شروط: أن يكون دين المحال حالًّا، وإلا كان دينًا بدين، وأن يكون الدين الذي يحيله به مثل الذي يحيله عليه فيما سلف؛ لأنه إذا اختلف كان بيعًا لا حوالة يخرج من باب الرخصة إلى باب البيع، فيدخل الدين بالدين، وأن لا يكون الدينان طعامين من سلف أو أحدهما ولم يحل الدين المحال به على مذهب ابن القاسم (^١).\nسادسها:\nجمهور العلماء على أن الحوالة ضد الحمالة في أنه إذا أفلس المحال عليه لا يرجع صاحب الدين على المحيل بشيء. وقال أبو حنيفة: يرجع صاحب الدين على المحيل إذا مات المحال عليه مفلسًا، أو حكم بإفلاسه، أو جحد الحوالة ولم يكن له بينة، وبه قال شريح وعثمان البتي والشعبي والنخعي وأبو يوسف ومحمد وجماعة.\nوقال الحكم: لا يرجع ما دام حيًّا حتى يموت، ولا يترك شيئًا، فإن الرجل يوسر مرة ويعسر أخرى، ويشترط عندنا رضا المحيل والمحتال لا المحال عليه في الأصح وفاقًا لمالك. وعند أبي حنيفة وداود مقابله.\n_________\n(^١) انظر: \"بداية المجتهد\" ٤/ ١٤٧٨، \"البيان\" ٦/ ٢٨١ - ٢٨٤، \"الكافي\" ٣/ ٢٨٧ - ٢٩٠، \"المغني\" ٧/ ٥٦ - ٥٧.","vol":"15","page":117},{"text":"وقال الشافعي وأحمد وأبو عبيد والليث وأبو ثور: لا يرجع عليه وإن توي وسواء غره بالفلس أو طول عليه أو أنكره. وقال مالك: لا يرجع على الذي أحاله إلا أن يغره بفلس (^١).\nسابعها:\nاستنبط بعضهم من قوله: \"مطل الغني ظلم\" أن الحوالة إنما تكون بعد حلول أجل الدين؛ لأن المطل لا يكون إلا بعد الحلول.\nتنبيهات:\nأحدها: قال ابن المنذر: هذا الخبر يدل على معان منها: أن من الظلم دفع الغني صاحب المال عن ماله بالمواعيد، ومن لا يقدر على القضاء غير داخل في هذا المعنى؛ لأن الله جل ذكره قد أنظره بقوله: ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾ [البقرة: ٢٨٠]. وفيه ما دل على تحصين الأموال، وذلك أمره باتباع المليِّ دون المعدم؛ لأنه خص بقوله: \"وإذا أتبع أحدكم على مليٍّ فليتبع\" فدل أن من أتبع على غير مليٍّ فلا يتبع.\nثانيها: تحصلنا على أربعة أقوال: قول الحسن، وقتادة، وقول مالك فيمن غرَّه، والشافعي لم يغره، وقول أبي حنيفة السالف.\nوذكر عن الحسن وشريح وزفر أن الحوالة كالضمان، وأنه يرجع على أيهما شاء فهذا ضامن (^٢).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ١٠٢ - ١٠٣، \"عيون المجالس\" ٤/ ١٦٦٢ - ١٦٦٤، \"القوانين الفقهية\" ص ٣٢٢، \"الإشراف\" ٢/ ٥١ - ٥٢، \"روضة الطالبين\" ٤/ ٢٣٢، \"الكافي\" ٣/ ٢٩٠ - ٢٩١، \"المغني\" ٧/ ٦٠ - ٦١.\n(^٢) انظر: \"الإشراف\" ٢/ ٥١.","vol":"15","page":118},{"text":"ثالثها: الحديث دال على أبي حنيفة في قوله: إن المحيل لا يبرأ؛ لأنه شرط الملاءة، فدل على أن لا رجوع وإلا لما كان لاشتراطها معنى.\nقال ابن التين: وفيه: دليل على الشافعي في قوله: يبرأ المحيل وإن غر بفلس المحال عليه؛ لاشتراط الملاءة وهو غير مليٍّ. قلت: لا فهو مقصر.","vol":"15","page":119},{"text":"<span data-type='title' id=toc-1668>٢ - باب إِذَا أَحَالَ عَلَى مَلِيٍّ فَلَيْسَ لَهُ رَدٌّ</span>\n٢٢٨٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ ذَكْوَانَ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَطْلُ الغَنِيِّ ظُلْمٌ، وَمَنْ أُتْبِعَ عَلَى مَلِيٍّ فَلْيَتَّبِعْ\". [انظر: ٢٢٨٧ - مسلم: ١٥٦٤ - فتح: ٤/ ٤٦٦]\nذكر فيه حديث أَبِي هُرَيْرَةَ المذكور في الباب قبله: \"وَمَنْ أُتْبعَ عَلَى مَلِيٍّ فَلْيَتَبعْ\".\nوقد فرغنا منه آنفًا.","vol":"15","page":120},{"text":"<span data-type='title' id=toc-1669>٣ - باب إِنْ أَحَالَ دَيْنَ المَيِّتِ عَلَى رَجُلٍ جَازَ</span>\n٢٢٨٩ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ ﵁ قَالَ: كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ - ﷺ - إِذْ أُتِيَ بِجَنَازَةٍ، فَقَالُوا: صَلِّ عَلَيْهَا. فَقَالَ: \"هَلْ عَلَيْهِ دَيْنٌ؟ \". قَالُوا: لَا. قَالَ: \"فَهَلْ تَرَكَ شَيْئًا؟ \". قَالُوا: لَا. فَصَلَّى عَلَيْهِ، ثُمَّ أُتِيَ بِجَنَازَةٍ أُخْرَى، فَقَالُوا: يَا رَسُولَ اللهِ، صَلِّ عَلَيْهَا. قَالَ: \"هَلْ عَلَيْهِ دَيْنٌ؟ \". قِيلَ: نَعَمْ. قَالَ: \"فَهَلْ تَرَكَ شَيْئًا؟ \". قَالُوا: ثَلَاثَةَ دَنَانِيرَ. فَصَلَّى عَلَيْهَا، ثُمَّ أُتِيَ بِالثَّالِثَةِ، فَقَالُوا: صَلِّ عَلَيْهَا. قَالَ: \"هَلْ تَرَكَ شَيْئًا؟ \". قَالُوا: لَا. قَالَ: \"فَهَلْ عَلَيْهِ دَيْنٌ؟ \". قَالُوا: ثَلَاثَةُ دَنَانِيرَ. قَالَ: \"صَلُّوا عَلَى صَاحِبِكُمْ\". قَالَ أَبُو قَتَادَةَ: صَلِّ عَلَيْهِ يَا رَسُولَ اللهِ، وَعَلَيَّ دَيْنُهُ. فَصَلَّى عَلَيْهِ. [٢٢٩٥ - فتح: ٤/ ٤٦٦]\nذكر فيه حديث سَلَمَةَ بْنِ الأَكْوَعِ: كُنَّا عِنْدَ رسول الله - ﷺ - إِذْ أُتِيَ بِجَنَازَةٍ، فَقَالُوا: صَلِّ عَلَيْهَا. فَقَالَ: \"هَلْ عَلَيْهِ دَيْنٌ؟ \". قَالُوا: لَا .. إلى أَن قال: ثُمَّ أُتِيَ بِالثَّالِثَةِ، فَقَالُوا: صَلِّ عَلَيْهَا. قَالَ: \"هَلْ تَرَكَ شَيْئًا؟ \". قَالُوا: لَا. قَالَ: \"فَهَلْ عَلَيْهِ دَيْنٌ؟ \". قَالُوا: ثَلَاثَةُ دَنَانِيرَ. قَالَ: \"صَلُّوا عَلَى صَاحِبِكُمْ\". قَالَ أَبُو قَتَادَةَ: صَلِّ عَلَيْهِا يَا رَسُولَ اللهِ، وَعَلَيَّ دَيْنُهُ. فَصَلَّى عَلَيْهِ.\nهذا الحديث من أفراده، وهو أحد ثلاثياته، وللترمذي مصححًا عن أبي قتادة لما قال: هو علي يا رسول الله، قال: \"بالوفاء؟ \" قال: بالوفاء (^١). ولابن ماجه: فقال أبو قتادة: أنا أتكفل به (^٢). ولأبي داود من حديث جابر: قال أبو قتادة: هما علي يا رسول الله (^٣).\n_________\n(^١) الترمذي (١٠٦٩).\n(^٢) ابن ماجه (٢٤٠٧).\n(^٣) أبو داود (٣٣٤٣).","vol":"15","page":121},{"text":"وفي الحاكم وقال: صحيح الإسناد عن جابر فجعل رسول الله - ﷺ - يقول: \"هما عليك وفي مالك، والميت منهما بريء\" قال: نعم، فصلى عليه، فجعل رسول الله - ﷺ - إذا لقي أبا قتادة يقول: \"ما صنعت الديناران\" حتى كان آخر ذلك قال: قد قضيتهما يا رسول الله قال: \"الآن حين بردت عليه جلده\" (^١) وللطحاوي مثله، وفيه: فقال أبو اليسر أو غيره: هو عليَّ (^٢).\nوللطبراني من حديث أسماء فقال أبو قتادة: أنا بدينه يا رسول الله (^٣) وللدارقطني من حديث عليٍّ نحوه (^٤).\nإذا تقرر ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nترجم البخاري على الحوالة وذكر حديثًا في الضمان؛ لأن الحوالة والحمالة عند بعض العلماء معناهما متقارب، وهو قول ابن أبي ليلى، وإليه ذهب أبو ثور؛ فلهذا أجاز أن يعبر عن الضمان بما حال؛ لأنه كله نقل ذمة رجل إلى ذمة آخر، ونقل ما على رجل من دين إلى آخر.\nوالحمالة في حديث أبي قتادة براءة لذمة الميت فصار كالحوالة سواء.\nوقد اختلف العلماء في الرجل يضمن دينًا معلومًا عن ميت بعد موته ولم يترك الميت وفاء، فقالت طائفة: إن الضمان له لازم، ترك الميت شيئًا أم لا، هذا قول ابن أبي ليلى، وبه قال مالك والشافعي.\n_________\n(^١) \"المستدرك\" ٢/ ٥٨.\n(^٢) \"شرح مشكل الآثار\" ١٠/ ٣٣٤ (٤١٤٥).\n(^٣) \"المعجم الكبير\" ٢٤/ ١٨٤ (٤٦٦).\n(^٤) \"السنن\" ٣/ ٤٦ - ٤٧.","vol":"15","page":122},{"text":"وقال أبو حنيفة: لا ضمان على الكفيل؛ لأن الدين قد توي، فإن ترك شيئًا ضمن الكفيل بقدر ما ترك، فإن ترك وفاء فهو ضامن لجميع ما تكفل به. قال ابن المنذر: فخالف الحديث، وفي امتناعه - ﵇ - أن يصلي عليه قبل ضمان أبي قتادة وصلاته عليه بعده البيان الواضح على صحة ضمانه، وأن من ضمن عن ميت دينًا فهو له لازم ترك الميت شيئًا أم لا؛ لأنهم قالوا له: ما ترك وفاء (^١).\nثانيها:\nفيه حجة على أبي حنيفة أيضًا في قوله أنه لا تصح الكفالة بغير قبول الطالب، وخالفه أبو يوسف فقال: الكفالة جائزة كان له مخاطب أو لم يكن. وقال ابن القاسم: لا أحفظ عن مالك فيه شيئًا، وأراه لازمًا. وأجازه الشافعي إذا عرف مقدار ما تكفل به.\nوقال الطحاوي: قد أجاز - ﵇ - ضمان أبي قتادة من غير قبول المضمون له، فدل على صحة قول أبي يوسف (^٢).\nثالثها:\nاختلفوا إذا تكفل عن رجل بمال هل للطالب أن يأخذ ممن شاء منهما. فقال الثوري والكوفيون والأوزاعي والشافعي وأحمد وإسحاق: يأخذ أيهما شاء من المطلوب أو من الكفيل حتى يستوفي حقه، وهذا كان قول مالك ثم رجع عنه فقال: لا يأخذ الكفيل إلا أن\n_________\n(^١) انظر: \"الهداية\" ٣/ ٩٧، \"بدائع الصنائع\" ٦/ ٣، \"المعونة\" ٢/ ٢٠٢ - ٢٠٣، \"القوانين الفقهية\" ص ٣٢٠، \"البيان\" ٦/ ٣٠٤ - ٣٠٥، \"روضة الطالبين\" ٤/ ١٤٠، \"المغني\" ٧/ ٨٣ - ٨٤.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١٠٤، \"مختصر اختلاف العلماء\" ٤/ ٢٥٩، \"الروضة\" ٤/ ٢٥٩، \"المغني\" ٧/ ١٠٤ - ١٠٥.","vol":"15","page":123},{"text":"يفلس الغريم أو يغيب. وقالت طائفة: الكفالة والحوالة والضمان سواء، ولا يجوز أن يكون شيء واحد عن اثنين على كل واحد منهما، هذا قول أبي ثور.\nوقال ابن أبي ليلى: إذا ضمن الرجل عن صاحبه مالًا تحول على الكفيل وبرئ صاحب الأصل إلا أن يشترط المكفول له عليهما أن يأخذ أيهما شاء، واحتج ببراءة الميت من الدين بضمان أبي قتادة؛ ولذلك صلى عليه رسول الله - ﷺ -.\nوحجة مالك أن يأخذ الذي عليه الحق فإن وفَّى بالدين وإلا أُخذ ما نقصه من الحميل، فلأن الذي عليه الحق قد أخذ عوض ما يؤخذ منه ولم يأخذ الحميل عوض ما يؤخذ منه، وإنما دخل على وجه\nالمكرمة والثواب فكافت التبدئة بالذي عليه الحق أولى إلا أن يكون الذي عليه الحق غائبًا أو معدمًا فإنه يؤخذ من الحميل، فإنه معذور في أخذه في هذِه الحال (^١).\nقال ابن بطال: وهذا قول حسن، والقياس أن للرجل مطالبة أي الرجلين شاء، وحجة هذا القول الحديث السالف عن رواية الطحاوي، فإن فيه: فجاءَهُ من الغد يتقاضاه فقال: إنما كان ذلك أمس، ثم أتاه من بعد الغد فأعطاه، فدل أن المطلوب لا يبرأ بكفالة الكفيل عنه، وأن للطالب أن يأخذ بعد الكفالة أيهما شاء، ولما كان الضامن يلزمه إذا ضمن كما يلزم المديان أداء ما عليه كان صاحب الحق مخيرًا أن يأخذ ممن شاء منهما (^٢).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ١٠٣، \"المعونة\" ٢/ ٢٠٢، \"عيون المجالس\" ٤/ ١٦٧١ - ١٦٧٢، \"الإشراف\" ٢/ ٥٠، \"الروضة\" ٤/ ٢٦٤، \"المغني\" ٧/ ٨٦.\n(^٢) \"شرح ابن بطال\" ٦/ ٤٢٠.","vol":"15","page":124},{"text":"رابعها:\nتركه - ﵇ - الصلاة على المديان إنما هو أدب للأحياء لئلا يستأكلوا أموال الناس فتذهب، وكان هذا في أول الإسلام قبل الفتوح الذي جعل الله منه نصيبًا لقضاء دين المسلم فلما فتحت قال: \"أنا أولى بالمؤمنين من أنفسهم، فمن تُوفي وعليه دين فعليَّ قضاؤه، ومن ترك مالًا فهو لورثته\" أخرجاه من حديث أبي هريرة (^١).\nوهذِه عقوبة في أمور الدين أصلها المال، فلما جاز أن يعاقب في طريق دينه على سبب المال جاز أن يعاقب في المال على سبيل الدين، كما توعد - ﵇ - من لم يخرج إلى المسجد أن يحرق بيته، وسيأتي ناسخه في آخر باب من تكفل عن ميت دينًا إن شاء الله (^٢).\nفرع:\nلا رجوع إذا ضمن عن الميت في التركة لتطوعه، خلافًا لمالك إن ادعى الرجوع.\nخامسها:\nفيه إشعار بصعوبة أمر الدين وأنه لا ينبغي تحمله إلا من ضرورة وأبعد بعضهم فقال: إنما كان يمتنع من دين غير جائز، والصواب ما قدمناه.\nسادسها:\nحديث أبي هريرة السالف صريح في نسخ المنع، وفي رواية\n_________\n(^١) سيأتي عند البخاري برقم (٢٢٩٨) كتاب: الكفالة، باب: الدين، ومسلم (١٦١٩) كتاب: الفرائض، باب: من ترك مالًا فلورثته.\n(^٢) سيأتي برقم (٢٢٩٥) كتاب: الكفالة.","vol":"15","page":125},{"text":"للحازمي وإن قال: إنها غير محفوظة إلا أنه جيد في باب المتابعات من حديث ابن عباس أنه لما امتنع من الصلاة جاءه جبريل فنزل على رسول الله - ﷺ - فقال: إن الله -﷿- يقول إنما الظالم عندي في الديون التي حملت في البغي والإسراف والمعصية، وأما المتعفف ذو العيال فأنا ضامن أن أؤدي عنه، فصلى عليه النبي - ﷺ -، وقال بعد ذلك: \"من ترك ضياعًا .. \" (^١) الحديث، وقيل: نسخه قوله تعالى: ﴿وَالْغَارِمِينَ﴾ [التوبة: ٦٠] ذكر أن ذلك في الأحياء، وقيل: فيهما، قاله ابن حبيب.\nسابعها:\nقضاء دين الميت المعسر كان من خصائصه وفي الإمام بعده وجه لسد رمقه، وإن كان يحتمل -كما قال القرطبي- أنه يكون تبرعًا من مكارم أخلاقه (^٢)، وقيل: كان يقضيه من ماله.\nقال ابن بطال في باب من تكفل عن ميت دينًا: فإن لم يعط الإمام\nعنه شيئًا وقع القصاص منه في الآخرة ولم يحبس الميت عن الجنة بدين له مثله في بيت المال؛ إلا أن يكون دينه أكثر مما له بيت المال، وإن لم يتعين عنده مال فمن ماله، يعلمه الذي أحصى كل شيء عددًا، ومحال أن يحبس عن الجنة من له الحسنات عند من ظلمه ولا يقدر على الانتصاف منه في الدنيا مما يفي بدينه (^٣).\n_________\n(^١) رواه الحازمي في \"الاعتبار\" ص ٩٩. وقال: هذا الحديث بهذا السياق غير محفوظ وهو جيد في باب المتابعات.\n(^٢) \"المفهم\" ٤/ ٥٧٥.\n(^٣) \"شرح ابن بطال\" ٦/ ٤٢٨.","vol":"15","page":126},{"text":"خاتمة:\nالجنازة. بالكسر للسرير، وبالفتح للميت وقيل: عكسه، وقيل: لغتان كما سلف في موضعه.\nوقوله في الأولى: (\"هل ترك شيئًا؟ \") قال الداودي: لا أراه محفوظًا؛ لأنه إذا لم يكن عليه دين لا يسأل عما ترك.\nوفيه: أن ضمان الدين عن الميت يبرأ به؛ لأنه صلى عليه إذ ذاك.\nقال الخطابي: وفيه فساد قول من قال: إن المؤدي عنه يملكه أولًا على الضامن؛ لأن الميت المضمون عنه الدين لا يصح له ملك، وهذا نسب إلى مالك.","vol":"15","page":127},{"text":"٣٩\nكتاب الكفالة","vol":"15","page":129},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1670>٣٩ - كتاب الكفالة</span>\n<span data-type='title' id=toc-1671>١ - باب الكَفَالَةِ (^١) فِي القَرْضِ وَالدُّيُونِ بِالأَبْدَانِ وَغَيْرِهَا</span>\n٢٢٩٠ - وَقَالَ أَبُو الزِّنَادِ: عَنْ مُحَمَّدِ بْنِ حَمْزَةَ بْنِ عَمْرٍو الأَسْلَمِيِّ، عَنْ أَبِيهِ، أَنَّ عُمَرَ ﵁ بَعَثَهُ مُصَدِّقًا، فَوَقَعَ رَجُلٌ عَلَى جَارِيَةِ امْرَأَتِهِ، فَأَخَذَ حَمْزَةُ مِنَ الرَّجُلِ كَفِيلًا حَتَّى قَدِمَ عَلَى عُمَرَ، وَكَانَ عُمَرُ قَدْ جَلَدَهُ مِائَةَ جَلْدَةٍ، فَصَدَّقَهُمْ، وَعَذَرَهُ بِالجَهَالَةِ. وَقَالَ جَرِيرٌ وَالأَشْعَثُ لِعَبْدِ اللهِ بْنِ مَسْعُودٍ فِي المُرْتَدِّينَ: اسْتَتِبْهُمْ، وَكَفِّلْهُمْ. فَتَابُوا وَكَفَلَهُمْ عَشَائِرُهُمْ. وَقَالَ حَمَّادٌ: إِذَا تَكَفَّلَ بِنَفْسٍ فَمَاتَ فَلَا شَيْءَ عَلَيْهِ. وَقَالَ الحَكَمُ: يَضْمَنُ. [فتح: ٤/ ٤٦٩]\n\n٢٢٩١ - قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ عَنْ أَبِي هُرَيْرَةَ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي\n_________\n(^١) في هامش (س): في نسخة: كفارة.","vol":"15","page":131},{"text":"إِسْرَائِيلَ: \"سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ أَلْفَ دِينَارٍ، فَقَالَ: ائْتِنِى بِالشُّهَدَاءِ أُشْهِدُهُمْ. فَقَالَ: كَفَى بِاللهِ شَهِيدًا. قَالَ: فَأْتِنِي بِالكَفِيلِ. قَالَ: كَفَى بِاللهِ كَفِيلًا. قَالَ: صَدَقْتَ. فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى، فَخَرَجَ فِي البَحْرِ، فَقَضَى حَاجَتَهُ، ثُمَّ التَمَسَ مَرْكَبًا يَرْكَبُهَا، يَقْدَمُ عَلَيْهِ لِلأَجَلِ الَّذِي أَجَّلَهُ، فَلَمْ يَجِدْ مَرْكَبًا، فَأَخَذَ خَشَبَةً، فَنَقَرَهَا فَأَدْخَلَ فِيهَا أَلْفَ دِينَارٍ، وَصَحِيفَةً مِنْهُ إِلَى صَاحِبِهِ، ثُمَّ زَجَّجَ مَوْضِعَهَا، ثُمَّ أَتَى بِهَا إِلَى البَحْرِ، فَقَالَ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي كُنْتُ تَسَلَّفْتُ فُلَانًا أَلْفَ دِينَارٍ، فَسَأَلَنِي كَفِيلًا، فَقُلْتُ: كَفَى بِاللهِ كَفِيلًا، فَرَضِيَ بِكَ، وَسَأَلَنِي شَهِيدًا، فَقُلْتُ: كَفَى بِاللهِ شَهِيدًا، فَرَضِيَ بِكَ، وَأَنِّي جَهَدْتُ أَنْ أَجِدَ مَرْكَبًا، أَبْعَثُ إِلَيْهِ الَّذِي لَهُ فَلَمْ أَقْدِرْ، وَإِنِّي أَسْتَوْدِعُكَهَا. فَرَمَى بِهَا فِي البَحْرِ حَتَّى وَلَجَتْ فِيهِ، ثُمَّ انْصَرَفَ، وَهْوَ فِي ذَلِكَ يَلْتَمِسُ مَرْكَبًا، يَخْرُجُ إِلَى بَلَدِهِ، فَخَرَجَ الرَّجُلُ الَّذِى كَانَ أَسْلَفَهُ، يَنْظُرُ لَعَلَّ مَرْكَبًا قَدْ جَاءَ بِمَالِهِ، فَإِذَا بِالخَشَبَةِ التِي فِيهَا المَالُ، فَأَخَذَهَا لأَهْلِهِ حَطَبًا، فَلَمَّا نَشَرَهَا وَجَدَ المَالَ وَالصَّحِيفَةَ، ثُمَّ قَدِمَ الَّذِي كَانَ أَسْلَفَهُ، فَأَتَى بِالأَلْفِ دِينَارٍ، فَقَالَ وَاللهِ مَا زِلْتُ جَاهِدًا فِي طَلَبِ مَرْكَبٍ لآتِيَكَ بِمَالِكَ، فَمَا وَجَدْتُ مَرْكَبًا قَبْلَ الَّذِي أَتَيْتُ فِيهِ. قَالَ: هَلْ كُنْتَ بَعَثْتَ إِلَيَّ بِشَىْءٍ؟ قَالَ: أُخْبِرُكَ أَنِّي لَمْ أَجِدْ مَرْكَبًا قَبْلَ الَّذِي جِئْتُ فِيهِ. قَالَ فَإِنَّ اللهَ قَدْ أَدَّى عَنْكَ الَّذِي بَعَثْتَ فِي الخَشَبَةِ. فَانْصَرِفْ بِالأَلْفِ الدِّينَارِ رَاشِدًا\". [انظر: ١٤٩٨ - فتح: ٤/ ٤٦٩]\nكذا في أكثر النسخ، وفي بعضها: القروض بدل (القرض).\nوَقَالَ أَبُو الزِّنَادِ: عَنْ مُحَمَّدِ بْنِ حَمْزَةَ بْنِ عَمْرٍو الأَسْلَمِيِّ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بَعَثَهُ مُصَدِّقًا، فَوَقَعَ رَجُلٌ عَلَى جَارِيَةِ امْرَأَتِهِ، فَأَخَذَ حَمْزَةُ مِنَ الرجل (كفلاء) (^١) حَتَّى قَدِمَ عَلَى عُمَرَ، وَكَانَ عُمَرُ قَدْ جَلَدَهُ مِائَةَ جَلْدَةٍ، فَصدَّقَهُمْ، وَعَذَرَهُ بِالجَهَالَةِ.\n_________\n(^١) كذا بالأصل.","vol":"15","page":132},{"text":"وَقَالَ جَرِيرٌ وَالأَشْعَثُ لِعَبْدِ اللهِ بْنِ مَسْعُودٍ فِي المُرْتَدِّينَ: اسْتَتِبْهُمْ وَكَفِّلْهُمْ. فَتَابُوا وَكَفَلَهُمْ عَشَائِرُهُمْ. وَقَالَ حَمَّادٌ: إِذَا تَكَفَّلَ بِنَفْسٍ فَمَاتَ فَلَا شَئ عَلَيْهِ. وَقَالَ الحَكَمُ: يَضْمَنُ.\nوَقَالَ اللَّيْثُ .. فساق حديث الخشبة التي فيها ألف دينار، وقد سلف (^١).\nأما أثر أبي الزناد فذكره مختصرًا، وقد طوله ابن وهب في \"موطئه\" عن ابن أبي الزناد، عن أبيه، وساقه الطحاوي أيضًا من طريقه: حدثني محمد، عن أبيه حمزة أن عمر بن الخطاب بعثه مصدقًا على بني سعد بن هذيم فأتى حمزة بمال ليصدقه فإذا رجل يقول لامرأة: صدقي مال مولاك. وإذا المرأة تقول: بل أنت أدِّ صدقة مال ابنك. فسأل حمزة عن أمرهما فأخبر أن ذلك الرجل زوج تلك المرأة، وأنه وقع على جارية لها فولدت ولدًا فأعتقته امرأته، فقالوا: هذا المال لابنه من جاريتها. فقال حمزة: لأرجمنك بحجارتك، فقال له أهل الماء: أصلحك الله إن أمره رفع إلى عمر بن الخطاب فجلده مائة ولم ير عليه رجمًا، فأخذ حمزة بالرجل كفلاء حتى قدم على عمر فسأله عما ذكر أهل الماء من جلد عمر إياه مائة جلدة وأنه لم ير عليه رجمًا، قال: فصدقهم عمر بذلك من قولهم، وإنما درأ عنه (عبد الرحمن) (^٢)؛\nلأنه عذره بالجهالة (^٣).\nوعند الطحاوي أيضًا من حديث جون بن قتادة عن سلمة بن المحبق أن رجلًا زنى بجارية امرأته فقال - ﷺ -: \"إن كان استكرهها فهي حرة\n_________\n(^١) فوقها في (س): اختصرها المصنف.\n(^٢) كذا بالأصل، وفي الهامش: صوابه: عمر.\n(^٣) \"شرح معاني الآثار\" ٣/ ١٤٧ (٤٨٧٦).","vol":"15","page":133},{"text":"وعليه مثلها، وإن كانت طاوعته فعليه مثلها\" زاد في حديث قبيصة بن حريث، عن سلمة ولم يقم عليه حدًّا.\nقال أبو جعفر: فذهب قوم إلى هذا وقالوا: هذا هو الحكم فيمن زنى بجارية امرأته، قالوا: وقد عمل بذلك ابن مسعود.\nوخالفهم فيه آخرون، فقالوا: بل نرى عليه الرجم إن كان محصنًا والجلد إن لم يكن. وروى حديث هشام عن أبي بشر، عن حبيب بن سالم أن رجلًا وقع بجارية امرأته، فأتت امرأته النعمان بن بشير فأخبرته؛ فقال: أما إن لك عندي في ذلك خبرًا عن رسول الله - ﷺ - إن كنت أذنت له جلدته مائة، وإن كنت لم تأذني له رجمته. قال: قوله: (جلدناه مائة) هي عندنا تعزير، كأنه درأ عنه الحد بوطء الشبهة، وعزره بركوبه ما لا يحل له، فإن قيل: أفيعزر الحاكم مائة؟ قلنا: نعم\nقد عزر رسول الله - ﷺ - مائة.\nحديث النعمان عندنا ناسخ لما رواه ابن المحبق، وذلك أن الحكم كان في أول الإسلام يوجب عقوبات في أموال وأبدان لقوله: إنا آخذوها وشطر ماله. وحديث أبي هريرة: في ضالة الإبل: غرامتها ومثلها معها. وفي حديث عمرو بن العاصي: في مراح الماشية ففيه غرامة مثله وجلدات نكال حتى نسخ بتحريم الزنا.\nوأما ما ذكر عن ابن مسعود فقد خولف فيه، روى عبد الرحمن السلمي عن علي أنه قال: لا أوتى برجل وقع على جارية امرأته إلا رجمته.\nوحمزة بن عمرو أيضًا لم ينكر عليه عمر قوله: لأرجمنه، فوافق عليًّا، وما رواه النعمان قد أنكر على ابن مسعود إذ لم ير عليه حدًّا","vol":"15","page":134},{"text":"لما بلغه: لو أتاني صاحب ابن أم عبد لرضخت رأسه بالحجارة، فلم يدر ابن أم عبد ما حدث بعده. قد أفتى علقمة بخلاف قول صاحبه ابن مسعود، وهو قول أبي حنيفة وصاحبيه (^١).\nوقال الداودي: لعل حمزة أخذ الكفيل، يجب عليه من نقص الجارية.\nوقال ابن المنير: أخذ البخاري من الكفالة بالأبدان في الحدود الكفالة بالأبدان في الديون من طريق أولى، فمن هنا وقعت المطابقة.\nوقوله في الترجمة: (وغيرها) يعني: غير الأبدان. أي: ظاهر بالحقوق المالية لحديث الخشبة (^٢)، وهو أصل في الكفالة بالديون من قرض كانت أو بيع، والكفالة في القرض الذي هو السالف بالأموال كلها جائزة، والكفالة بالأبدان في الحدود غير صحيحة ويسجن المدعى عليه في الحد حتى ينظر في أمره، إلا أن جمهور الفقهاء قد أجازوا الكفالة بالنفس، وهو قول مالك والليث والثوري والأوزاعي وأبي حنيفة ومحمد، واختلف عن الشافعي فمرة أجازها ومرة ضعفها، وقالت طائفة: لا تجوز الكفالة بالنفس (^٣).\nولم يختلف الذين أجازوها في النفس أن المطلوب إن غاب أو مات لا يلزم الكفيل قصاص، فصارت الكفالة بالنفس عندهم غير موجبة الحكم في البدن، وشذ أبو يوسف ومحمد فأجازا الكفالة في الحدود\n_________\n(^١) من قول المصنف (وعند الطحاوي) في هذا الموضع في \"شرح معاني الآثار\" ٣/ ١٤٤ - ١٤٨، وفيه تصرف كثير يوهم أنه من كلام المصنف.\n(^٢) \"المتواري\" ص ٢٥٦.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ٢٥٣ - ٢٥٥، \"المبسوط\" ١٩/ ١٦٢، \"عيون المجالس\" ٤/ ١٦٦٩ - ١٦٧٠، \"الإشراف\" ٢/ ٥٥، \"البيان\" ٦/ ٣٤٢ - ٣٤٤، \"المغني\" ٧/ ٩٦ - ٩٧.","vol":"15","page":135},{"text":"والقصاص وقالا: إذا قال المقذوف أو المدعي للقصاص: بينتي حاضرة، كفلته ثلاثة أيام.\nواحتج لهما الطحاوي بما روى حمزة عن عمر (^١)، وابن مسعود، وجرير، والأشعث أنهم حكموا بالكفالة في النفس بمحضر من الصحابة حتى كتب إلى عمر في ذلك (^٢)، ولا حجة فيه؛ لأن ذاك إنما كان على سبيل الترهيب على المطلوب والاستيثاق، لا أن ذلك لازم لمن تكفل إذا زال المتكفل به؛ لأنه يؤدي ما ضمن في ذمته عمن تكفل عنه، وإنما تصح الكفالة في الأموال؛ لأنه يؤدي ما ضمن\nفي ذمته عمن تكفل عنه.\nوأصل الكفالة في المال قوله تعالى: ﴿وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ﴾ [يوسف: ٧٢]. أي: كفيل وضامن.\nواختلف الفقهاء فيمن تكفل بالنفس أو بالوجه هل يلزمه ضمان المال؟ فقال الكوفيون: لا، وهو أحد قولي الشافعي، وقال مالك والليث والأوزاعي: نعم ويرجع به على المطلوب، فإن نفاه فلا. حجة المانع أنه تكفل بالنفس فقط فكيف يلزم ما لم يتكفل به (^٣).\nوفي حديث الخشبة أن من صح منه التوكيل على الله فإنه مليّ بنصره وعونه، قال الله تعالى: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ﴾ [الطلاق: ٣].\nفالناقر توكل عليه ووثق به في تبليغها وحفظها، والذي سلف وطلب الكفيل صح منه التوكل على الله أيضًا؛ لأنه قنع به كفيلًا فوصل الله إليه\n_________\n(^١) سبق تخريجه.\n(^٢) \"مختصر اختلاف العلماء\" ٤/ ٢٥٥.\n(^٣) انظر: \"بدائع الصنائع\" ٦/ ٤، \"الكافي\" لابن عبد البر ص ٣٩٨، \"البيان\" ٦/ ٣٤٦، \"المغني\" ٧/ ٩٧.","vol":"15","page":136},{"text":"ماله، وسيأتي حكم أخذ الخشبة حطبًا لأهله في اللقطة إن شاء الله تعالى.\nوقوله: (فعَذَرَهُ بِالجَهَالَةِ)، أي: فلم يرجمه وضربه المائة تعزيرًا.\nوفيه: دليل على مانع وصول التعزير إلى الحد، ومذهب مالك مجاوزته بحسب اجتهاد الإمام (^١).\nوفي حديث الخشبة جواز الأجل في القرض.\nومعنى: (\"زَجَّجَ مَوْضِعَهَا\") أصلح موضع النقر وسواه.\nقال الخطابي: ولعله من تزجج الحواجب وهو: لقطه شعره الزائد عن حد منبته، وإن أخذ من الزج فيكون النقر قد وقع في طرف من الخشبة فشد عليه زجًّا ليمسكه ويحفظ ما في بطنه (^٢).\nوفيه: أن ما يقذفه البحر لواجده.\nقال الداودي: وفيه تبدئة الكاتب بنفسه.\nولعله أخذه من قوله: \"وصَحِيفَةً مِنْهُ إِلَى صَاحِبِهِ\" وليس ببين.\nوفيه: طلب الكفيل في القرض.\nو(\"جَهَدْتُ\") بفتح الهاء من المشقة ويقال: أجهدت.\n_________\n(^١) \"المنتقى\" ٧/ ١٤٣.\n(^٢) \"أعلام الحديث\" ٢/ ١١٣٣.","vol":"15","page":137},{"text":"<span data-type='title' id=toc-1672>٢ - باب قَوْلِ اللهِ تَعَالَى: (وَالَّذِينَ عَاقَدَتْ (^١) أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ) [النساء: ٣٣]</span>\n٢٢٩٢ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ إِدْرِيسَ، عَنْ طَلْحَةَ بْنِ مُصَرِّفٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ﴾ [النساء: ٣٣] قَالَ: وَرَثَةً ﴿وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٣] قَالَ: كَانَ المُهَاجِرُونَ لَمَّا قَدِمُوا المَدِينَةَ يَرِثُ المُهَاجِرُ الأَنْصَارِيَّ دُونَ ذَوِي رَحِمِهِ لِلأُخُوَّةِ الَّتِي آخَى النَّبِيُّ - ﷺ - بَيْنَهُمْ، فَلَمَّا نَزَلَتْ ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ﴾ نَسَخَتْ، ثُمَّ قَالَ: ﴿وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٣] إِلَّا النَّصْرَ وَالرِّفَادَةَ وَالنَّصِيحَةَ، وَقَدْ ذَهَبَ المِيرَاثُ وَيُوصِي لَهُ. [٤٥٨٠، ٦٧٤٧ - فتح: ٤/ ٤٧٢]\n\n٢٢٩٣ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ ﵁ قَالَ: قَدِمَ عَلَيْنَا عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، فَآخَى رَسُولُ اللهِ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ. [انظر: ٢٠٤٩ - مسلم: ١٧٢٤ - فتح: ٤/ ٤٧٢]\n\n٢٢٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، حَدَّثَنَا عَاصِمٌ قَالَ: قُلْتُ لأَنَسٍ ﵁: أَبَلَغَكَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا حِلْفَ فِي الإِسْلَامِ؟ \". فَقَالَ: قَدْ حَالَفَ النَّبِيُّ - ﷺ - بَيْنَ قُرَيْشٍ وَالأَنْصَارِ فِي دَارِي. [٦٠٨٣، ٧٣٤٠ - مسلم: ٢٥٢٩ - فتح: ٤/ ٤٧٢]\nذكر فيه عَنِ ابن عَبَّاسٍ: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣] قَالَ: وَرَثَةً (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُم) قَالَ: كَانَ المُهَاجِرُونَ لَمَّا قَدِمُوا المَدِينَةَ يَرِثُ المُهَاجِرُ الأَنْصَارِيَّ دُونَ ذَوِي رَحِمِهِ، لِلأُخُوَّةِ التِي آخَى النَّبِيُّ - ﷺ - بَيْنَهُمْ،\n_________\n(^١) هي قراءة ابن كثير وأبي عمر ونافع وابن عامر، وقرأ عاصم وحمزة والكسائي: (عقدت) بغير ألف. وانظر \"الحجة للقراء السبعة\" ٣/ ١٥٦، \"الكشف عن وجوه القراءات السبع\" ١/ ٣٨٨ - ٣٨٩.","vol":"15","page":138},{"text":"فَلَمَّا نَزَلَتْ ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ نَسَخَتْ، ثُمَّ قَالَ: (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ) إِلَّا النَّصْرَ وَالرِّفَادَةَ وَالنَّصِيحَةَ، وَقَدْ ذَهَبَ المِيرَاثُ وُيوصِي لَهُ.\nوعَنْ أَنَسٍ قَالَ: قَدِمَ عَلَيْنَا عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، فَآخَى رَسُولُ اللهِ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ.\nوعن عَاصمٍ: قُلْتُ لأَنَسٍ: أَبَلَغَكَ أَنَّ رسول الله - ﷺ - قَالَ: \"لَا حِلْفَ فِي الإِسْلَامِ\"؟ فَقَالَ: قَدْ حَالَفَ النَّبِيُّ - ﷺ - بَيْنَ قُرَيْشٍ وَالأَنْصَارِ فِي دَارِي.\nالشرح:\nهذا الحديث (^١) يأتي في الاعتصام (^٢) أيضًا، وأخرجه مسلم في الفضائل (^٣)، وأبو داود في الفرائض (^٤).\nوأما الموالي في الآية فالأشبه الوارث، وقيل: العاصب.\nوالآية الأولى (عاقدت) مفاعلة من عقد الحلف، وقرئ ﴿عَقَدَت﴾ هو حلف الجاهلية توارثوا به نسخ بآية الأرحام أو الأخوة التي آخاها الشارع بين المهاجرين والأنصار توار توابها ثم نسخت بقوله ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣] أو نزلت في أهل العقد بالحلف يرثون نصيبهم من النصر والنصيحة دون الإرث، ومنه حديث: \"لا حلف في الإسلام، وما كان من حلف الجاهلية فلم يزده الإسلام إلا شدة\" (^٥).\nأو نزلت في ابن التبني أمروا أن يوصوا لهم عند الموت، أو فيمن أوصى بشيء ثم هلكوا أمروا أن يدفعوا نصيبهم إلى ورثتهم، أقوال.\n_________\n(^١) ورد بهامش الأصل تعليق نصه: يعني الأخير.\n(^٢) برقم (٧٣٤٠) باب: ما ذكر النبي - ﷺ - وحضَّ على اتفاق أهل العلم.\n(^٣) مسلم (٢٥٢٩) باب: من فضائل نساء قريش.\n(^٤) أبو داود (٢٩٢٦) باب: في الحلف.\n(^٥) مسلم (٢٥٣٠) باب: من فضائل نساء قريش.","vol":"15","page":139},{"text":"وقد قال البخاري في التفسير: (عَاقَدَتْ) هو: مولى اليمين وهو الحليف (^١).\nوذكره ابن أبي حاتم عن جماعة عدتهم ثلاثة عشر نفسًا منهم مجاهد (^٢)، وأسنده عبد الرزاق عنه (^٣).\nوفي \"تفسير عبد بن حميد\" من حديث موسى بن عبيدة، عن عبد الله بن عبيدة: العقد خمسة: النكاح، والشريك لا يخونه ولا يظلمه، والبيع، والعهد، قال تعالى ﴿أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١] والحلف. وذكر الآية (^٤).\nوقال مقاتل في \"تفسيره\": كان الرجل يرغب في الرجل فيحالفه ويعاقده على أن يكون معه وله من ميراثه كبعض ولده، فلما نزلت آية الميراث جاء رجل إلى رسول الله - ﷺ - فذكر له ذلك فنزلت: (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُم) يقول: أعطوهم الذي سميتم لهم من الميراث (^٥).\nولما ذكر البخاري في المفسير حديث ابن عباس قال: سمع أبو أسامة إدريس، وإدريس طلحة -يعني ابن مصرف الراوي- عن سعيد بن جبير عن ابن عباس (^٦).\nوكذا صرح به غير واحد منهم: الحاكم في \"مستدركه\"، وقال:\n_________\n(^١) سيأتي قبل رقم (٤٥٨٠) باب: قوله: ﴿وَلِكُلٍ جَعَلنَا مَوَلِىَ﴾.\n(^٢) \"تفسير بن أبي حاتم\" ٣/ ٩٣٨.\n(^٣) \"تفسير عبد الرزاق\" ١/ ١٥٥ (٥٦٥).\n(^٤) ذكره السيوطي في الدر، ٢/ ٤٤٨ وعزاه لعبد بن حميد.\n(^٥) \"تفسير مقاتل\" آية (٣٣) النساء.\n(^٦) برقم (٤٥٨٠) باب: قوله: ﴿وَلِكُلٍ جَعَلنَا مَوَلِىَ﴾.","vol":"15","page":140},{"text":"صحيح على شرطهما (^١). وذكر أبو داود في \"ناسخه ومنسوخه\" عن عكرمة نسخ الحلف بذوي الأرحام، وعن الضحاك نحوه.\nوقال النحاس: الذي يجب أن يحمل عليه الحديث -يعني حديث ابن عباس- أن يكون ﴿وَلِكُلٍ جَعَلنَا مَوَلِىَ﴾ [النساء: ٣٣] ناسخًا لما كانوا يفعلونه وإن كان (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُم) غير ناسخ ولا منسوخ (^٢). وقال الحسن وقتادة: إنها منسوخة (^٣).\nوممن قال أنها محكمة مجاهد وابن جبير، وبه قال أبو حنيفة، وجعل أولي الأرحام أولَى من أولياء المعاقدة، فإذا فقد ذوو الأرحام ورث المعاقدون وكانوا أحق به من بيت المال، وهو أولى ما قيل في الآية كما قال النحاس. وقد بسطت هذا الموضع في \"شرحي لفرائض الوسيط\" وكتب الفروع.\nقال الطبري: حديث \"لا حلف في الإسلام\" (^٤) يعارضه حديث أنس السالف، وكان هذا في أول الإسلام، كان آخى بين المهاجرين والأنصار فكانوا يتوارثون بذلك العقد، وعاقد أبو بكر مولى له فورثه (^٥)، وكانت الجاهلية تفعل ذلك، ثم نسخ بذوي الأرحام، ورد المواريث إلى القرابات بالأرحام والحرمة بآية الوصية، وإنما قوله: \"ما كان من حلف الجاهلية فلن يزيده الإسلام إلا شدة\" فهو ما لم ينسخه الإسلام ولم يبطله حكم القرآن، وهو التعاون على الحق والنصرة على الأخذ\n_________\n(^١) \"المستدرك\" ٢/ ٣٠٦.\n(^٢) \"الناسخ والمنسوخ\" ٢/ ٢٠٢.\n(^٣) \"تفسير الطبري\" ٤/ ٥٤ (٩٢٦٧)، ٤/ ٥٥ (٩٢٧)، (٩٢٧١)، (٩٢٧٢).\n(^٤) سبق تخريجه.\n(^٥) رواه سعيد في \"سننه\" ٤/ ١٢٤٠ (٦٢٥)، الطبري في \"تفسيره\" ٤/ ٥٤ (٩٢٦٨).","vol":"15","page":141},{"text":"على يد الظالم الباغي، وهو معنى قول ابن عباس: إلا النصرة والرفادة.\nإنها مستثناة مما ذكر نسخه من مواريث المعاقدين، وزعم الداودي أنهم في الجاهلية إذا تعاقدوا فإن كان له ورثة سواه فله السدس وإلا ورثه وهذا من قول ابن عباس السالف.\nوقول البخاري في التفسير: (﴿مَوَلِىَ﴾: أولياء). وفي بعض النسخ (وقال معمر: أولياء: موالي ورثة) (^١).\nوروى ابن أبي حاتم، عن ابن عباس قال: الموالي: العصبة -يعني: الورثة- وروى عن مجاهد وجماعات نحوه (^٢).\nوقوله أيضًا: والمولى أيضًا ابن العم، والمولى: المنعم، والمولى: المعتق والمليك، ومولى في الدين.\nقلت: هو لفظ مشترك يطلق على أكثر من ذلك. قال الزجاج: المولى: كل من يليك، وكل من والاك في محبة فهو مولى، وذكر أبو موسى المدينى من ذلك المعتق والمحب، والجار، والناصر، والمأوى، والصهر. زاد ابن الأثير: الرب والتابع (^٣).\nزاد ابن الباقلاني في \"مناقب الأئمة\": المكان، والقرار. وأما بمعنى\nالمولى فكثير، ولا يعرف في اللغة بمعنى الإمام، فإن قلت: فما وجه دخول حديث ابن عباس ونحوه في الكفالات؟\nقلت: أجاب عنه ابن المنير بأن الكفيل والغريم الذي وقعت الحوالة\n_________\n(^١) ورد بهامش اليونينة ٦/ ٤٤: أنها في نسختي: أبي الوقت وأبي ذر الهروي.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٩٣٧.\n(^٣) \"النهاية في غريب الحديث والأثر\" ٥/ ٢٢٨.","vol":"15","page":142},{"text":"عليه فينتقل الحق عليه، كما ينتقل هنا حق الوارث عنه إلى الحليف، فشبه انتقال الحق عن المكلف بانتقاله عنه وله.\nوفيه: القياس على أصل قد نسخ، وهي قاعدة اختلاف (^١).\nفائدة:\nالحلف: -بكسر الحاء وإسكان اللام كما ضبطه ابن التين- العهد؛ لأنه لا يعقد إلا بحلف، قاله ابن سيده (^٢).\nفمعنى (\"لَا حِلْفَ فِي الإِسْلَامِ\") أي: لا تعاهدوني على فعل شيء كما كانوا في الجاهلية يتعاهدون؛ أرثني وأرثك، والمحالفة في حديث أنس هو الإخاء، كما نقله ابن التين عن تفسير العلماء، قال: وذلك أن الحلف في الجاهلية هو بمعنى: النصرة في الإسلام.\n_________\n(^١) \"المتواري\" ص ٢٥٧.\n(^٢) \"المحكم\" ٣/ ٢٢١.","vol":"15","page":143},{"text":"<span data-type='title' id=toc-1673>٣ - باب مَنْ تَكَفَّلَ عَنْ مَيِّتٍ دَيْنًا فَلَيْسَ لَهُ أَنْ يَرْجِعَ</span>\nوَبِهِ قَالَ الحَسَنُ.\n\n٢٢٩٥ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ ﵁ أَنَّ النَّبِيَّ - ﷺ - أُتِيَ بِجَنَازَةٍ، لِيُصَلِّيَ عَلَيْهَا، فَقَالَ: \"هَلْ عَلَيْهِ مِنْ دَيْنٍ؟ \". قَالُوا: لَا. فَصَلَّى عَلَيْهِ، ثُمَّ أُتِيَ بِجَنَازَةٍ أُخْرَى، فَقَالَ: \"هَلْ عَلَيْهِ مَنْ دَيْنٍ؟ \". قَالُوا: نَعَمْ. قَالَ: \"صَلُّوا عَلَى صَاحِبِكُمْ\". قَالَ أَبُو قَتَادَةَ: عَلَيَّ دَيْنُهُ يَا رَسُولَ اللهِ. فَصَلَّى عَلَيْهِ. [انظر: ٢٢٨٩ - فتح: ٤/ ٤٧٤]\n\n٢٢٩٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، سَمِعَ مُحَمَّدَ بْنَ عَلِيٍّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵃ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَوْ قَدْ جَاءَ مَالُ البَحْرَيْنِ، قَدْ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا\". فَلَمْ يَجِئْ مَالُ البَحْرَيْنِ حَتَّى قُبِضَ النَّبِيُّ - ﷺ - فَلَمَّا جَاءَ مَالُ البَحْرَيْنِ أَمَرَ أَبُو بَكْرٍ فَنَادَى: مَنْ كَانَ لَهُ عِنْدَ النَّبِيِّ - ﷺ - عِدَةٌ أَوْ دَيْنٌ فَلْيَأْتِنَا. فَأَتَيْتُهُ، فَقُلْتُ: إِنَّ النَّبِيَّ - ﷺ - قَالَ لِي كَذَا وَكَذَا، فَحَثَى لِي حَثْيَةً فَعَدَدْتُهَا فَإِذَا هِيَ خَمْسُمِائَةٍ، وَقَالَ: خُذْ مِثْلَيْهَا. [٢٥٩٨، ٢٦٨٣، ٣١٣٧، ٣١٦٤، ٣٣٨٣ - مسلم: ٢٣١٤ - فتح: ٤/ ٤٧٤]\nثم ساق حديث سلمة بن الأكوع السالف (^١) قريبًا مختصرًا.\nوحديث جَابِرٍ: قَالَ النَّبِيُّ - ﷺ -: \"لَوْ قَدْ جَاءَ مَالُ البَحْرَيْنِ، أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا\". فَلَمْ يَجِئْ مَالُ البَحْرَيْنِ حَتَّى قُبِضَ النَّبِيُّ - ﷺ -، فَلَمَّا جَاءَ مَالُ البَحْرَيْنِ أَمَرَ أَبُو بَكْرٍ فَنَادى: مَنْ كَانَ لَهُ عِنْدَ رسول اللهِ - ﷺ - عِدَةٌ أَوْ دَيْنٌ فَلْيَأْتِنَا. فَأتَيْتُهُ فَقُلْتُ: إِنَّ النَّبِيَّ - ﷺ - قَالَ لِي كَذَا وَكَذَا، فَحَثَى لِي حَثْيَةً فَعَدَدْتُهَا فَإِذَا هِيَ خَمْسُمِائَةٍ، فقَالَ: خُذْ مِثْلَيْهَا.\n_________\n(^١) برقم (٢٨٩) كتاب: الحوالات، باب: إن أحال دين الميت على رجل جاز.","vol":"15","page":144},{"text":"هذا الحديث يأتي في الخمس والمغازي أيضًا (^١).\nوفيه: جواز هبة المجهول، ولمالك قولان، والمشهور جوازه (^٢).\nوفي بعض الروايات أن مال البحرين هذا كان أرسله العلاء بن الحضرمي (^٣).\nوفيه: دلالة على سخائه، ولا شك فيه إذا كان المال لا يعده ولا يقدره بمقدار عند بذله.\nوكذا عند أخذه، وهذا كان منه وعدًا لجابر، وكان من خلقه الوفاء بالوعد، وقد قال تعالى في حقه ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾ [القلم: ٤] وأثنى على إسماعيل بأنه كان صادق الوعد؛ ولذلك نقده الصديق بعده بقوله من غير بينة؛ لأنه عدل بالنص، ولا يظن بمسلم الكذب فضلًا عن صحابي تعمد ذلك، وعند الشافعي والجمهور أن إنجاز الوعد مستحب، وخالف الحسن وبعض المالكية فأوجبوه (^٤).\nو(الحَثْيَة): ملء الكف، قال ابن قتيبة: وهي الحفنة، وقال ابن فارس: هي ملء الكفين (^٥) وفقه الباب سلف واضحًا.\nواختلف فيما إذا تكفل عن حي بغير إذنه؛ فقال الكوفيون والشافعي: لا رجوع به إذا أداه؛ لتبرعه. وعن مالك: له الرجوع لقيامه بواجب (^٦).\n_________\n(^١) في الخمس برقم (٣١٣٧) باب: ومن الدليل على أن الخمس النوائب المسلمين، وفي المغازي برقم (٤٣٨٣) باب: قصة عمان والبحرين.\n(^٢) انظر: \"المدونة\" ٤/ ٣٧٠.\n(^٣) ستأتي برقم (٢٦٨٣) كتاب: الشهادات، باب: من أمر بإنجاز الوعد.\n(^٤) انظر: \"بريقة محمودية\" ٢/ ٢٨٥، \"الزواجر عن اقتراف الكبائر\" ١/ ١٨٢.\n(^٥) \"مقاييس اللغة\" مادة: (حثا).\n(^٦) انظر: \"اختلاف أبي حنيفة وابن أبي ليلى\" ص ٥٥، \"مختصر الطحاوي\" ص ١٠٤، =","vol":"15","page":145},{"text":"<span data-type='title' id=toc-1674>٤ - باب جِوَارِ أَبِي بَكْرٍ فِي عَهْدِ النَّبِيِّ - ﷺ - وَعَقْدِهِ</span>\n٢٢٩٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- قَالَتْ: لَمْ أَعْقِلْ أَبَوَيَّ إِلَّا وَهُمَا يَدِينَانِ الدِّينَ. وَقَالَ أَبُو صَالِحٍ: حَدَّثَنِي عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ ﵂ قَالَتْ: لَمْ أَعْقِلْ أَبَوَيَّ قَطُّ، إِلَّا وَهُمَا يَدِينَانِ الدِّينَ، وَلَمْ يَمُرَّ عَلَيْنَا يَوْمٌ إِلَّا يَأْتِينَا فِيهِ رَسُولُ اللهِ - ﷺ - طَرَفَيِ النَّهَارِ بُكْرَةً وَعَشِيَّةً، فَلَمَّا ابْتُلِيَ المُسْلِمُونَ خَرَجَ أَبُو بَكْرٍ مُهَاجِرًا قِبَلَ الحَبَشَةِ، حَتَّى إِذَا بَلَغَ بَرْكَ الغِمَادِ لَقِيَهُ ابْنُ الدَّغِنَةِ -وَهْوَ: سَيِّدُ القَارَةِ- فَقَالَ: أَيْنَ تُرِيدُ يَا أَبَا بَكْرٍ؟ فَقَالَ أَبُو بَكْرٍ: أَخْرَجَنِي قَوْمِي فَأَنَا أُرِيدُ أَنْ أَسِيحَ فِي الأَرْضِ فَأَعْبُدَ رَبِّي. قَالَ ابْنُ الدَّغِنَةِ: إِنَّ مِثْلَكَ لَا يَخْرُجُ وَلَا يُخْرَجُ، فَإِنَّكَ تَكْسِبُ المَعْدُومَ، وَتَصِلُ الرَّحِمَ، وَتَحْمِلُ الكَلَّ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الحَقِّ، وَأَنَا لَكَ جَارٌ فَارْجِعْ فَاعْبُدْ رَبَّكَ بِبِلَادِكَ. فَارْتَحَلَ ابْنُ الدَّغِنَةِ، فَرَجَعَ مَعَ أَبِي بَكْرٍ، فَطَافَ فِي أَشْرَافِ كُفَّارِ قُرَيْشٍ، فَقَالَ لَهُمْ: إِنَّ أَبَا بَكْرٍ لَا يَخْرُجُ مِثْلُهُ، وَلَا يُخْرَجُ، أَتُخْرِجُونَ رَجُلًا يُكْسِبُ المَعْدُومَ، وَيَصِلُ الرَّحِمَ، وَيَحْمِلُ الكَلَّ، وَيَقْرِى الضَّيْفَ، وَيُعِينُ عَلَى نَوَائِبِ الحَقِّ؟ فَأَنْفَذَتْ قُرَيْشٌ جِوَارَ ابْنِ الدَّغِنَةِ وَآمَنُوا أَبَا بَكْرٍ، وَقَالُوا لاِبْنِ الدَّغِنَةِ: مُرْ أَبَا بَكْرٍ فَلْيَعْبُدْ رَبَّهُ فِي دَارِهِ، فَلْيُصَلِّ وَلْيَقْرَأْ مَا شَاءَ، وَلَا يُؤْذِينَا بِذَلِكَ، وَلَا يَسْتَعْلِنْ بِهِ، فَإِنَّا قَدْ خَشِينَا أَنْ يَفْتِنَ أَبْنَاءَنَا وَنِسَاءَنَا. قَالَ ذَلِكَ ابْنُ الدَّغِنَةِ لأَبِي بَكْرٍ، فَطَفِقَ أَبُو بَكْرٍ يَعْبُدُ رَبَّهُ فِي دَارِهِ، وَلَا يَسْتَعْلِنُ بِالصَّلَاةِ وَلَا القِرَاءَةِ فِي غَيْرِ دَارِهِ، ثُمَّ بَدَا لأَبِي بَكْرٍ فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ، وَبَرَزَ فَكَانَ يُصَلِّي فِيهِ، وَيَقْرَأُ القُرْآنَ، فَيَتَقَصَّفُ عَلَيْهِ نِسَاءُ المُشْرِكِينَ وَأَبْنَاؤُهُمْ، يَعْجَبُونَ وَيَنْظُرُونَ إِلَيْهِ، وَكَانَ أَبُو بَكْرٍ رَجُلًا بَكَّاءً لَا يَمْلِكُ دَمْعَهُ حِينَ يَقْرَأُ القُرْآنَ، فَأَفْزَعَ ذَلِكَ أَشْرَافَ قُرَيْشٍ مِنَ المُشْرِكِينَ، فَأَرْسَلُوا إِلَى ابْنِ الدَّغِنَةِ فَقَدِمَ عَلَيْهِمْ، فَقَالُوا لَهُ: إِنَّا كُنَّا أَجَرْنَا أَبَا بَكْرٍ عَلَى أَنْ يَعْبُدَ رَبَّهُ فِي دَارِهِ، وَإِنَّهُ جَاوَزَ ذَلِكَ، فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ، وَأَعْلَنَ الصَّلَاةَ\n_________\n= \"مختصر اختلاف العلماء\" ٤/ ٢٦١، \"الكافي\" لابن عبد البر ص ٣٣٩، \"المدونة\" ٣/ ١٥٠، \"مختصر المزني\" ص ١٥٤.","vol":"15","page":146},{"text":"وَالقِرَاءَةَ، وَقَدْ خَشِينَا أَنْ يَفْتِنَ أَبْنَاءَنَا وَنِسَاءَنَا، فَأْتِهِ فَإِنْ أَحَبَّ أَنْ يَقْتَصِرَ عَلَى أَنْ يَعْبُدَ رَبَّهُ فِي دَارِهِ فَعَلَ، وَإِنْ أَبَى إِلَّا أَنْ يُعْلِنَ ذَلِكَ فَسَلْهُ أَنْ يَرُدَّ إِلَيْكَ ذِمَّتَكَ، فَإِنَّا كَرِهْنَا أَنْ نُخْفِرَكَ، وَلَسْنَا مُقِرِّينَ لأَبِي بَكْرٍ الاِسْتِعْلَانَ. قَالَتْ عَائِشَةُ: فَأَتَى ابْنُ الدَّغِنَةِ أَبَا بَكْرٍ، فَقَالَ: قَدْ عَلِمْتَ الَّذِي عَقَدْتُ لَكَ عَلَيْهِ، فَإِمَّا أَنْ تَقْتَصِرَ عَلَى ذَلِكَ وَإِمَّا أَنْ تَرُدَّ إِلَيَّ ذِمَّتِي، فَإِنِّي لَا أُحِبُّ أَنْ تَسْمَعَ العَرَبُ أَنِّي أُخْفِرْتُ فِي رَجُلٍ عَقَدْتُ لَهُ. قَالَ أَبُو بَكْرٍ: إِنِّي أَرُدُّ إِلَيْكَ جِوَارَكَ، وَأَرْضَى بِجِوَارِ اللهِ وَرَسُولُ اللهِ - ﷺ - يَوْمَئِذٍ بِمَكَّةَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"قَدْ أُرِيتُ دَارَ هِجْرَتِكُمْ، رَأَيْتُ سَبْخَةً ذَاتَ نَخْلٍ بَيْنَ لَابَتَيْنِ\". وَهُمَا الحَرَّتَانِ، فَهَاجَرَ مَنْ هَاجَرَ قِبَلَ المَدِينَةِ حِينَ ذَكَرَ ذَلِكَ رَسُولُ اللهِ - ﷺ -، وَرَجَعَ إِلَى المَدِينَةِ بَعْضُ مَنْ كَانَ هَاجَرَ إِلَى أَرْضِ الحَبَشَةِ، وَتَجَهَّزَ أَبُو بَكْرٍ مُهَاجِرًا، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"عَلَى رِسْلِكَ، فَإِنِّي أَرْجُو أَنْ يُؤْذَنَ لِي\". قَالَ أَبُو بَكْرٍ: هَلْ تَرْجُو ذَلِكَ بِأَبِي أَنْتَ؟ قَالَ: \"نَعَمْ\". فَحَبَسَ أَبُو بَكْرٍ نَفْسَهُ عَلَى رَسُولِ اللهِ - ﷺ - لِيَصْحَبَهُ وَعَلَفَ رَاحِلَتَيْنِ كَانَتَا عِنْدَهُ وَرَقَ السَّمُرِ أَرْبَعَةَ أَشْهُرٍ. [انظر: ٤٧٦ - فتح: ٤/ ٤٧٥]\nذكر فيه حديث عَائِشَة (^١): لَمْ أَعْقِلْ أَبَوَيَّ إِلَّا وَهُمَا يَدِينَانِ الدِّينَ (^٢).\nوذكر جوار ابن الدَّغِنَةِ .. إلى آخره.\nوقد سلف بعضه في المساجد (^٣).\nوهذا الجوار كان معروفًا بين العرب يجيرون من لجأ إليهم واستجار بهم، وقد أجار أبو طالب رسول الله - ﷺ - (^٤)، ولا يكون الجوار إلا من الظلم والعِدا.\n_________\n(^١) فوقها في (س): من طريقين.\n(^٢) ورد بهامش الأصل: تقدم بعضه في باب المسجد يكون في الطريق من غير ضرر بالناس، أسنده هنا وعزاه هناك لأمكنة ليس منها هذا.\n(^٣) برقم (٤٨٦) باب: المسجد يكون في الطريق من غير ضرر بالناس.\n(^٤) ورد في هامش الأصل: وقد أجار المطعم بن عدي رسول الله - ﷺ - بعد أن خرج للطائف وحين دخل مكة في صحبه.","vol":"15","page":147},{"text":"فيه: أنه إذا خشي المؤمن على نفسه من ظالم أنه يباح له وجائز أن يستجير بمن يمنعه ويحميه من الظلم، وإن كان مجيره كافرًا إن أراد الأخذ بالرخصة، وإن أراد الأخذ بالشدة على نفسه فله ذلك، كما رد الصديق الجوار ورضي بجوار الله ورسوله، والصديق يومئذ كان من المستضعفين، فآثر الصبر على ما يناله من الأذى محتسبًا على الله واثقًا به، فوفَّى الله له بما وثق به منه ولم ينله مكروه حتى أذن في الهجرة فخرج مع حبيبه، ونجاهما الله من كيد أعدائهما حتى بلغ مراده -﷿- من إظهار النبوة وإعلاء الدين وكان للصديق في ذلك من الفضل والصدق في نصر رسوله وبذله نفسه وماله في ذلك ما لم يخف مكانه ولا جهل موضعه.\nوقط -بالتشديد والضم- وهي الأبد الماضي، تقول: ما رأيته قط، قال أبو علي: قط تجزم إذا كانت بمعنى القليل، وتضم وتثقل إذا كانت في معنى الزمن والحين من الدهر تقول: لم أر هذا قط، وليس عندي إلا هذا قط.\nوقولها: (وَهُمَا يَدِينَانِ الدِّينَ)، أي: يطيعان الله، وذلك أن مولدها بعد البعث بسنتين، وقيل: بخمس، وقيل: بسبع، ولا وجه له؛ لإجماعهم أنها كانت حين هاجر بنت ثمانٍ، وأكثر ما قيل: أن مقامه بمكة بعد البعث ثلاث عشرة، وإنما يصح خمس على قول من يقول: أقام ثلاث عشرة بمكة، وسنتين على قول من يقول: أقام عشرًا بها. وتزوجه بنت ست، وقيل: سبع، وبنى به بنت تسع، ومات عنها وهي بنت ثماني عشرة، وعاشت بعده ثمانيًا وأربعين سنة.\nوقولها: (فَلَمَّا ابْتُلِيَ المُسْلِمُونَ) تريد بأذى المشركين.","vol":"15","page":148},{"text":"وقولها: (خَرَجَ أَبُو بَكْرٍ مُهَاجِرًا) قال الأزهري: أصل المهاجرة عند العرب: خروج البدوي من البادية إلى المدن، يقال: هاجر البدوي: إذا حضر وأقام كأنه ترك الأولى للثانية (^١).\nو(الغِمَادِ) -بكسر الغين المعجمة في الأصل وضبطه عند ابن فارس بضمها- قال: وهي أرض (^٢).\nو(الدَّغِنَة): بفتح الدال وكسر الغين المعجمة وتخفيف النون، قال أبو الحسن: كذا يرويه جميع الناس، وأهل العربية يضمون الدال والغين ويشددون النون، وعند المروزي بفتح الغين. قال الأصيلي: كذا قرأه لنا. وقيل: إنما كان ذلك؛ لأنه كان في لسانه استرخاء لا يملكه، والصواب الأول، يقال: الدثنة، والدغن: الدجن، والدثنة: المسترخية اللحم، والدغنة أمه وقيل: رايته.\nو(القَارَةِ) حي من العرب، وهم أرمى الناس بالنبل، ومنه المثل: قد أنصف القارة من راماها.\n(أَسِيحَ): أذهب، لا يريد موضعًا بعينه حتى يجد موضعًا فيستقر به.\nوقوله: (تَكْسِبُ المَعْدُومَ) إلى آخره سلف في الإيمان (^٣).\nوقول ابن الدَّغِنَةِ: (إِنَّ أبا بكر لَا يَخْرُجُ مثله، وَلَا يُخْرَجُ)، أي: إن رغب فيه، وكذا ينبغي أن كل من ينتفع بإقامته لا يخرج ويمنع منه إن أراده، حتى قال محمد بن مسلمة في الفقيه: ليس له أن يغزو؛ لأن\nثم من ينوب عنه فيه، وليس يوجد من يقوم مقامه في التعليم، ويمنع\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٧١٧ (هجر).\n(^٢) \"المجمل\" مادة: (غمد).\n(^٣) في بدء الوحي برقم (٣) باب منه.","vol":"15","page":149},{"text":"من الجروج إن أراده، واحتج بقوله تعالى: ﴿وَمَا كَانَ المُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ [التوبة: ١٢٢].\nوقوله: (وأنا لك جار)، أي مجير؛ لقوله تعالى: ﴿وَإِنِّي جَارٌ لَكُمْ﴾ [الأنفال: ٤٨] والجار يكون المجير والمستجير أي: أنا مؤَمِّنُك ممن أخافك منهم.\nو(الأَشْرَاف) جمع شريف.\nوقوله: (فطَفِقَ أَبُو بَكْرٍ)، هو بكسر الفاء تقول: طفق يفعل كذا مثل ظلّ مثله، قال صاحب \"الأفعال\": طفق بالشيء طفوقًا: إذا أدام فعله ليلًا ونهارًا (^١)، ومنه قوله تعالى: ﴿فَطَفِقَ مَسْحًا بِالسُّوقِ﴾ [ص: ٣٣].\nوقوله: (ثُمَّ بَدَا لأَبِي بَكْرٍ)، أي: ظهر له غير ما كان يفعله.\nفابتنى مسجدًا بفناء داره، وهو أول مسجد بني في الإسلام، قاله أبو الحسن. قال الداودي: بهذا يقول مالك وفريق من العلماء أن من كانت لداره طريق متسع له أن يرتفق منها بما لا يضر بالطريق (^٢).\nومعنى (يَتَقَصَّفُ عَلَيْهِ): يزدحمون حتى يسقط بعضهم على بعض، وأصله التكسر، ومنه ريح قاصفة: شديدة تكسر الشجر.\nوقوله: (أَنْ نُخْفِرَكَ)، هو بضم النون رباعي من أخفر إذا عاهد ثم غدر، وخفرته: منعته وحميته، وأخفرته: نقضت عهده، وأخفرته أيضًا جعلت منه خفيرًا، وأخفرت القوم أيضًا: إذا وصلوا إلى عدوهم، وهي في خفارتك.\nوقول الصديق: (أَرْضَى بِجِوَارِ اللهِ)، أي: حماه.\n_________\n(^١) \"الأفعال\" لابن القوطية ص ٢٧٠.\n(^٢) انظر: \"الشرح الكبير\" ١٣/ ١٨٣.","vol":"15","page":150},{"text":"وفيه: جوار المشرك للمسلم والرجوع إلى ما هو أفضل كما سلف.\nو(السبخة) بفتح الباء وصفها بالنخل والسبخة، وكان قبل ذلك رآها بصفة تجمع الحبشة والمدينة، فظنت الحبشة فهاجر بعضهم إليها، ثم أري تمام الصفة فانصرفوا إلى المدينة.\nو\"رِسْلِكَ\" بكسر الراء هيئتك كما أنت وهو السير الرفيق، أما الرَّسْل -بفتح الراء- فهو السير السهل، وضبطه في الأصل بكسر الراء، وفي بعض الروايات بفتحها.\nوقول البخاري: (وقال أبو صالح: حدثني عبد الله ..) إلى آخره، رواه الإسماعيلي في \"صحيحه\" من حديث أبي الطاهر أحمد بن عمرو بن السرح، أنا عبد الله بن وهب، أنا يونس، عن الزهري. ومن\nحديث يونس، أنا ابن وهب، ثم قال: ذكر أبو عبد الله -يعني البخاري- من هذا الحديث: لم أعقل أبوي إلا وهما يدينان الدين، فقط من حديث الليث، عن عقيل، عن الزهري. واقتص باقيه من غير ذكر خبر عن عبد الله بن صالح، أنا عبد الله، عن يونس به. وهو غير ابن وهب، وقد ذكرته بإسناده، عن أبي الطاهر ويونس، عن ابن وهب، وجوده معمر، ولما ذكره أبو نعيم من حديث ابن السرح عن ابن وهب قال: روى -يعني: البخاري- حديث يونس، عن أبي صالح المروزي، عن عبد الله بن المبارك، عن يونس.\nوقال الجياني: في رواية ابن السكن، قال. أبو صالح سلمويه: ثنا عبد الله بن المبارك.\nقال: وأبو صالح هذا اسمه سليمان بن صالح مروزي، روى","vol":"15","page":151},{"text":"البخاري عن ابن أبي رزمة عنه (^١)، وحكى أيضًا عن الأصيلي، وتبعه المزي (^٢).\nوأما الدمياطي فقال في \"حاشية الصحيح\" عند أبي صالح: محبوب (د. س) بن موسى الأنطاكي الفراء، عنه، وأبو داود والنسائي (^٣) عن رجل عنه، قال أحمد بن عبد الله: ثقة صاحب سنة (^٤)، مات سنة ثنتين أو إحدى وثمانين ومائتين.\nخاتمة:\nإن قلت: ما وجه هذا الحديث في الكفالة؟ أجاب ابن المنير بأن قال: أدخله في الكفالة، وينبغي أن يناسب كفالة الأداء (^٥) كما ناسب ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٣] كفالة الأموال.\nووجهه: أن مجير الصديق كأنه تكفل للجار ألا يضام من جهة من أجاره منهم، وضحى لمن أجاره عمن أجاره منهم لا يؤذيه فتكون العهدة عليه (^٦).\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦١٩ - ٦٢٠.\n(^٢) كما في \"تحفة الأشراف\" ١٢/ ١١٣.\n(^٣) قال الحافظ في \"النكت\" ١٢/ ١١٣: وقال أبو نعيم لما استخرج طريق الليث قلت: خالف الجميع الحافظ شرف الدين الدمياطي فكتب في حواشي نسخته: أبو صالح هذا هو محبوب بن موسى ولم أر له فيه سلف، فإنه لم يذكره أحد ممن صنف في رجال البخاري ولا في شيوخه، ولا رأيت له ترجمة في \"تاريخه الكبير\" والله أعلم.\n(^٤) \"الثقات\" للعجلي أحمد بن عبد الله ٢/ ٢٦٦.\n(^٥) كذا في الأصول: وفي هامش الأصل: لعلها: الأبدان.\n(^٦) \"المتواري\" ص ٢٥٨.","vol":"15","page":152},{"text":"<span data-type='title' id=toc-1675>٥ - باب الدَّيْنِ</span>\n٢٢٩٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُؤْتَى بِالرَّجُلِ المُتَوَفَّى عَلَيْهِ الدَّيْنُ فَيَسْأَلُ: \"هَلْ تَرَكَ لِدَيْنِهِ فَضْلًا؟ \". فَإِنْ حُدِّثَ أَنَّهُ تَرَكَ لِدَيْنِهِ وَفَاءً صَلَّى، وَإِلَّا قَالَ لِلْمُسْلِمِينَ: \"صَلُّوا عَلَى صَاحِبِكُمْ\". فَلَمَّا فَتَحَ اللهُ عَلَيْهِ الفُتُوحَ قَالَ: \"أَنَا أَوْلَى بِالمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ، فَمَنْ تُوُفِّيَ مِنَ المُؤْمِنِينَ فَتَرَكَ دَيْنًا فَعَلَيَّ قَضَاؤُهُ، وَمَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ\". [٢٣٩٨، ٢٣٩٩، ٤٧٨١، ٥٧٣١، ٦٧٤٥، ٦٧٦٣ - مسلم: ١٦١٩ - فتح: ٤/ ٤٧٧]\nذكر فيه حديث أَبِي هريرَةَ أنه - ﵇ - كَانَ يُؤْتَى بِالرَّجُلِ المُتَوَفَّى عَلَيْهِ الدَّيْنُ فَيَسْأَلُ: \"هَلْ تَرَكَ لِدَيْنِهِ فَضْلًا؟ .. \" الحديث. فَلَمَّا فَتَحَ اللهُ عَلَيْهِ الفُتُوحَ .. إلى آخره.\nوقد سلف قبل الكفالة واضحًا (^١)، وأدخله ابن بطال في باب من تكفل عن الميت دينًا، وقال فيه: تكفل الشارع بدين من مات من أمته معدمًا وتحمل كل دينهم وضياع عيالهم، وقد جاء بهذا اللفظ \"من\nترك كلًّا أو ضياعًا فعليَّ\" (^٢) (^٣).\nوقوله: (\"فَعَلَيَّ قَضَاؤُهُ\") أي: مما يفيء الله عليه الغنائم والصدقات\n_________\n(^١) سلف ذكره في شرح حديث (٢٢٨٩) ص ١٢٥.\n(^٢) سيأتي برقم (٦٧٤٥) كتاب: الفرائض، باب: ابني عم أحدهما أخ الأم والآخر زوج. من حديث أبي هريرة.\nومسلم من حديثه أيضًا (١٦١٩) كتاب: الفرائض، باب: من ترك مالًا فلورثته، بمعناه وله من حديث جابر (٨٦٧) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة.\n(^٣) \"شرح ابن بطال\" ٦/ ٤٢٦، ٤٢٧.","vol":"15","page":153},{"text":"التي أمر الله بقسمتها على الغارمين والفقراء، وجعل للذرية نصيبًا في الفيء وقضى منه دين المسلم، وهكذا يلزم السلطان أن يفعله لمن مات وعليه دين على ما سلف، فإن لم يفعله وقع القصاص منهم في الآخرة.","vol":"15","page":154},{"text":"٤٠\nكتاب الوكالة","vol":"15","page":155},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1676>٤٠ - كتاب الوكالة</span>\n<span data-type='title' id=toc-1677>١ - باب وَكَالَةُ الشَّرِيكِ الشَّرِيكَ فِي القِسْمَةِ وَغَيْرِهَا</span>\nوَقَدْ أَشْرَكَ النَّبِيُّ - ﷺ - عَلِيًّا فِي هَدْيِهِ ثُمَّ أَمَرَهُ بِقِسْمَتِهَا.\n\n٢٢٩٩ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ ﵁، قَالَ: أَمَرَنِي رَسُولُ اللهِ - ﷺ - أَنْ أَتَصَدَّقَ بِجِلَالِ البُدْنِ الَّتِي نُحِرَتْ وَبِجُلُودِهَا. [انظر: ١٧٠٧ - مسلم: ١٣١٧ - فتح: ٤/ ٤٧٩]\n\n٢٣٠٠ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - أَعْطَاهُ غَنَمًا يَقْسِمُهَا عَلَى صَحَابَتِهِ، فَبَقِيَ عَتُودٌ فَذَكَرَهُ لِلنَّبِيِّ - ﷺ - فَقَالَ: \"ضَحِّ أَنْتَ\". [٢٥٠٠، ٥٥٤٧، ٥٥٥٥ - مسلم: ١٩٦٥ - فتح: ٤/ ٤٧٩]\nثم ساقه من حديث عبد الرحمن بن أبي ليلى عنه قَالَ: أَمَرَنِي رَسُولُ اللهِ - ﷺ - أَنْ أَتَصَدَّقَ بِجِلَالِ البُدْنِ التِي نُحِرَتْ وَبِجُلُودِهَا.\nوحديث عقبة بن عامر أنه - ﷺ - أَعْطَاهُ غَنَمًا يَقْسِمُهَا عَلَى صَحَابَتِهِ، فَبَقِيَ عَتُودٌ فَذَكَرَهُ لرسول الله - ﷺ - فقَالَ: \"ضَحِّ بِهِ أَنْتَ\".","vol":"15","page":157},{"text":"الشرح:\nالتعليق الأول سلف عنده مسندًا (^١)، وحديث جلال البدن سلف أيضًا (^٢)، وحديث عقبة يأتي في الضحايا (^٣).\nوالوكالة -بفتح الواو وكسرها - التفويض ويقع على الحفظ أيضًا، ومنه ﴿حَسْبُنَا اللهُ وَنِعْمَ الوَكِيلُ﴾ [آل عمران: ١٧٣] وهي في الشرع إقامة الوكيل مقام الموكل في العمل المأذون فيه، وهي مندوب إليها بقوله تعالى: ﴿وَتَعَاوَنُوا﴾ [المائدة: ٢].\nإذا تقرر ذلك فوكالة الشريك جائزة كما تجوز شركة الوكيل، وهو بمنزلة الأجنبي في أن ذلك مباح منه.\nوحديث علي بين في الترجمة، وأما حديث عقبة فليس فيه وكالة الشريك؛ لكنه وكله - ﵇ - على قسمة الأضاحي، وهو شريك للموهوب لهم، فتوكيله - ﵇ - على ذلك كتوكيل شركائه الذين قسم بينهم الضحايا.\nوفيه: الشركة في الهدي، واختلف قول مالك إذا كان تطوعًا (^٤).\nوفيه: الوكالة على الصدقة بالهدي.\nوفيه: التفويض إلى الوكيل كما ذكره الداودي، ويحتمل أن يكون عَيّن له ما يعطيه ومن يعطيه فلا يكون في ذلك تفويض.\n_________\n(^١) سلف برقم (١٧١٦) كتاب: الحج، باب: لا يعطى الجزار من الهدي شيئًا.\n(^٢) سلف برقم (١٧٠٧) كتاب: الحج، باب: الجلال للبدن.\n(^٣) برقم (٥٥٤٧) باب: قسمة الإمام الأضاحي بين الناس.\n(^٤) انظر: \"الذخيرة\" ٣/ ٣٥٤.","vol":"15","page":158},{"text":"وفيه: الأضحية بما يعطي.\nوفيه: الاختصاص بالأضحية بالجذع من المعز؛ لأن العتود من أولاد المعز، وجمعه أعتدة وعدَّان وعتدان، وفي \"الصحاح\": العتود: ما رعى وقوي وأتى عليه حول (^١).\n_________\n(^١) \"الصحاح\" ٢/ ٥٠٥ (عتد).","vol":"15","page":159},{"text":"<span data-type='title' id=toc-1678>٢ - باب إِذَا وَكَّلَ المُسْلِمُ حَرْبِيًّا فِي دَارِ الحَرْبِ أَوْ فِي دَارِ الإِسْلَامِ، جَازَ</span>\n٢٣٠١ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي يُوسُفُ بْنُ المَاجِشُونِ، عَنْ صَالِحِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ﵁ قَالَ: كَاتَبْتُ أُمَيَّةَ بْنَ خَلَفٍ كِتَابًا بِأَنْ يَحْفَظَنِي فِي صَاغِيَتِي بِمَكَّةَ، وَأَحْفَظَهُ فِي صَاغِيَتِهِ بِالمَدِينَةِ، فَلَمَّا ذَكَرْتُ: الرَّحْمَنَ قَالَ: لَا أَعْرِفُ الرَّحْمَنَ، كَاتِبْنِي بِاسْمِكَ الَّذِي كَانَ فِي الجَاهِلِيَّةِ. فَكَاتَبْتُهُ: عَبْدُ عَمْرٍو، فَلَمَّا كَانَ فِي يَوْمِ بَدْرٍ خَرَجْتُ إِلَى جَبَلٍ لأُحْرِزَهُ حِينَ نَامَ النَّاسُ، فَأَبْصَرَهُ بِلَالٌ، فَخَرَجَ حَتَّى وَقَفَ عَلَى مَجْلِسٍ مِنَ الأَنْصَارِ فَقَالَ: أُمَيَّةُ بْنُ خَلَفٍ، لَا نَجَوْتُ إِنْ نَجَا أُمَيَّةُ. فَخَرَجَ مَعَهُ فَرِيقٌ مِنَ الأَنْصَارِ فِي آثَارِنَا، فَلَمَّا خَشِيتُ أَنْ يَلْحَقُونَا خَلَّفْتُ لَهُمُ ابْنَهُ، لأَشْغَلَهُمْ فَقَتَلُوهُ ثُمَّ أَبَوْا حَتَّى يَتْبَعُونَا -وَكَانَ رَجُلًا ثَقِيلًا- فَلَمَّا أَدْرَكُونَا قُلْتُ لَهُ: ابْرُكْ. فَبَرَكَ، فَأَلْقَيْتُ عَلَيْهِ نَفْسِي لأَمْنَعَهُ، فَتَخَلَّلُوهُ بِالسُّيُوفِ مِنْ تَحْتِي، حَتَّى قَتَلُوهُ، وَأَصَابَ أَحَدُهُمْ رِجْلِي بِسَيْفِهِ. وَكَانَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ يُرِينَا ذَلِكَ الأَثَرَ فِي ظَهْرِ قَدَمِهِ. قَالَ أَبُو عَبدِ اللهِ: سَمِعَ يُوسُفُ صَالًحِا وَإبرَاهِيمُ أبَاهُ. [٣٩٧١ - فتح: ٤/ ٤٨٠]\nذكر فيه حديث عبد الرحمن بن عوف. قَالَ: كَاتَبْتُ أُمَيَّةَ بْنَ خَلَفٍ\nكِتَابًا بِأَنْ يَحْفَظَنِي فِي صَاغِيَتِي بِمَكَّةَ، وَأَحْفَظهُ فِي صَاغِيَتِهِ بِالمَدِينَةِ، فَلَمَّا ذَكَرْتُ: الرَّحْمَنَ قَالَ: لَا أَعْرِفً الرَّحْمَنَ … الحديث. وفي آخره في بعض النسخ: قَالَ أَبُو عَبْدِ اللهِ: سَمِعَ يُوسُفُ صَالِحًا وَإبْرَاهِيمُ بن عبد الرحمن بن عوف أَبَاهُ.\nالشرح:\nهذا الحديث ليس مطابقًا للتبويب، إذ ليس فيه وكالة، إنما تعاقدا أن يجير كل واحد منهما صاغية صاحبه، كذا قال ابن التين، وقد يقال: هو","vol":"15","page":160},{"text":"في معنى التوكيل؛ لأن الوكالة: إرصاد شخص لمصالحه، وهذا منه.\nوالصاغية: المال والأهل، وغير ذلك، وقيل: هم حاشية الرجل، ومن يصغى إليه: أي: يميل، ومنه: أصغيت إلى فلان: أي: ملت بسمعي إليه، ومنه: ﴿وَلِتَصْغَى إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالآخِرَةِ﴾ [الأنعام: ١١٣]، وكل مائل إلى شيء أو معه فقد صغى إليه وأصغى. ورواه الداودي في ظاعنته، وقال: والظاعنة: ما ظعن له إلى حيث سمى، يقال للمسافر وللجماعة: ظَاعنة، ولم يذكر أحد هذِه الرواية غيره.\nقال ابن سيده: وأراهم إنما أنثوا على معنى الجماعة (^١). وقال الهروي: خالصته.\nوقوله: (لا أحفظ الرحمن). أي: لا أعيذ من يعبده، وهذِه حمية الجاهلية التي ذكرت، حين لم يقرءوا كتابه يوم الحديبية، لما كتب بسم الله الرحمن الرحيم، قالوا: لا نعرف الرحمن، اكتب: باسمك اللهم.\nوقوله: (خرجت إلى جبل لأُحرزه). أي: لأحفظه، وهو بضم الهمزة، رباعي؛ لأن ماضيه أحرز.\nوفيه: أن قريشًا لم يكن لهم يوم بدر ما لغيرهم من الأمان، إذ لم يجز بلال وأصحابه أمان عبد الرحمن.\nوفيه: الوفاء بالعهد.\nوفيه: أن من أصيب حين يتقى عن مشرك، أنه لا شيء فيه.\nوفيه: ذكر عبد الرحمن لذلك فخرًا ببلال، والأنصار.\n_________\n(^١) \"المحكم\" ٦/ ٢٤ باب الغين والصاد والواو.","vol":"15","page":161},{"text":"وابن أمية المقتول اسمه علي كما ستعلمه. وقول بلال: لا نجوت إن نجا أمية، هو الذي كان يعذبه ويضع على صدره الصخور.\nوما ترجم به البخاري لائح، وهو جواز توكيل المسلم الحربي المستأمن، وكذا توكيل الحربي المستأمن المسلم، وصرح به ابن المنذر، ألا ترى أن عبد الرحمن بن عوف وكَّل أمية بن خلف بأهله وحاشيته بمكة أن يحفظهم وأمية مشرك، والتزم عبد الرحمن لأمية من حفظ حاشيته بالمدينة، مثل ذلك؛ مجازاة لصنعه، وترك عبد الرحمن بن عوف أن يكتب إليه عبد الرحمن؛ لأن التسمية علامة كما في عام الحديبية، ولم يضره محوه، ولا تشاحح فيه، إذ ما محي من الكتاب ليس بمحو من الصدور، وإذ التشاحح في مثل هذا ربما آل إلى فساد ما أحكموه في المقاضاة.\nوقوله: (فألقيت عليه نفسي لأمنعه، فلم يُمنَعْ بذلك أمية بن خلف من القتل)، هو منسوخ بخبر حديث \"يجير على المسلمين أدناهم\" (^١)؛ لأن حديث أم هانئ كان يوم فتح مكة (^٢).\nوفيه: مجازاة المسلم الكافر على البر يكون منه للمسلم، والإحسان إليه ومعاوضته على جميل فعله، والسعي له في تخليصه من القتل وشبهه.\n_________\n(^١) رواه ابن ماجه (٢٦٨٥) من طريق حاتم بن إسماعيل، عن عبد الرحمن بن عياش، عن عمرو بن شعيب، عن أبيه، عن جده.\nقال البوصيري في \"الزوائد\" ص (٣٦٣) هذا إسناد حسن، عبد الرحمن لم أر من تكلم فيه، وعمرو بن شعيب مختلف فيه.\nوالحديث صححه الألباني في: \"صحيح ابن ماجه\" (٢١٧٤).\n(^٢) سيأتي برقم (٣١٧١) كتاب: الجزية والموادعة، باب: أمان النساء وجِوارهن.","vol":"15","page":162},{"text":"وفيه أيضًا:\nالمجازاة على سوء الفعل بمثله، والانتقام من الظالم، وإنما سعى\nبل الذي قتل أمية بن خلف، واستصراخ الأنصار عليه، وأغراهم به في ندائه: أمية لا نجوت إن نجا أمية؛ لأنه كان عذَّب بلالًا بمكة على ترك الإسلام، وكان يخرجه إلى الرمضاء بمكة إذا حميت، فيضجعه على ظهره، ثم يأمر بالصخرة العظيمة فتوضع على صدره -كما سلف- ويقول: لا تزال هكذا أو تفارق دين محمد، فيقول بلال: أحد أحد.\nقال عبد الرحمن بن عوف: فكنت بين أمية وابنه آخذًا بأيديهما، فلما رآه بلال صرخ بأعلى صوته: يا أنصار الله رأس الكفر أمية بن خلف، لا نجوت إن نجا، فأحاطوا بنا وأنا أذنب عنه، فضرب رجل أمية بالسيف فوقع، وصاح أمية صيحة ما سمعت مثلها قط.\nقلت: انج بنفسك -ولا نجاء به- فوالله لا أغني عنك شيئًا، فهزموهما بأسيافهم حتى فرغوا منهما، ذكره ابن إسحاق، وذكر في حديث آخر عن عبد الله بن أبي بكر وغيره، عن عبد الرحمن بن عوف: كان أمية بن خلف لي صديقًا بمكة، وكان اسمي عبد عمرو، فتسميت حين أسلمت عبد الرحمن، ونحن بمكة، فكان يلقاني بمكة فيقول: يا عبد عمرو، أرغبت عن اسم سماكه أبوك؟! فأقول: نعم. فيقول: فإني لا أعرف الرحمن، فاجعل بيني وبينك شيئًا أدعوك به، فسماه: عبد الإله، فلما كان يوم بدر مررت به وهو واقف مع ابنه عَلِيّ بن أمية ومعي أسلبة، فأنا أحملها، فلما رآني قال: يا عبد عمرو.\nفلم أجبه، قال: يا عبد الإله.","vol":"15","page":163},{"text":"قلت: نعم. قال: هل لك فيّ، فأنا خير لك من هذِه الأدراع التي معك؟ قلت: نعم، فطرحت الأدرع (^١) من يدي وأخذت بيده ويد ابنه، وهو يقول ما رأيت كاليوم قط (^٢). فرآهما بلال، فكان من حديثه ما تقدم، فكان عبد الرحمن يقول: رحم الله بلالًا، ذهبت أدرعي، وفجعني بأسيري (^٣).\nوقول بلال: أمية بن خلف. أي: عليكم به، ونصبه على الإغراء، ويجوز فيه الرفع على أن يكون خبر ابتداء مضمر تقديره هذا أمية بن خلف (^٤).\n_________\n(^١) كذا في وفي \"سيرة ابن هشام\": الأدراع.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ٢٧١ - ٢٧٢.\n(^٣) قول عبد الرحمن رواه الطبري في \"تاريخه\" ٢/ ٣٥.\n(^٤) ورد بهامش الأصل: ثم بلغ في الثالث بعد الستين، كتبه مؤلفه.","vol":"15","page":164},{"text":"<span data-type='title' id=toc-1679>٣ - باب الوَكَالَةِ فِي الصَّرْفِ وَالمِيزَانِ</span>\nوَقَدْ وَكَّلَ عُمَرُ وَابْنُ عُمَرَ فِي الصَّرْفِ.\n٢٣٠٢ و٢٣٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ المَجِيدِ بْنِ سُهَيْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، وَأَبِي هُرَيْرَةَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - اسْتَعْمَلَ رَجُلًا عَلَى خَيْبَرَ، فَجَاءَهُمْ بِتَمْرٍ جَنِيبٍ فَقَالَ: \"أَكُلُّ تَمْرِ خَيْبَرَ هَكَذَا؟ \". فَقَالَ: إِنَّا لَنَأْخُذُ الصَّاعَ مِنْ هَذَا بِالصَّاعَيْنِ، وَالصَّاعَيْنِ بِالثَّلَاثَةِ. فَقَالَ: \"لَا تَفْعَلْ، بِعِ الجَمْعَ بِالدَّرَاهِمِ، ثُمَّ ابْتَعْ بِالدَّرَاهِمِ جَنِيبًا\". وَقَالَ فِي المِيزَانِ مِثْلَ ذَلِكَ. [انظر: ٢٢٠١، ٢٢٠٢ - مسلم: ١٥٩٣ - فتح: ٤/ ٤٨١]\nثم ساق حديث أبي سعيد وأبي هريرة السالف في باب إذا أراد بيع تمر بتمر خير منه (^١).\nوفي آخره: وَقَالَ فِي المِيزَانِ مِثْلَ ذَلِكَ. وما ترجم عليه واضح، وبيع الطعام يدًا بيدٍ مثل الصرف سواء، وهو شبيهه في المعنى؛ ولذلك ترجم له بذلك، وإنما صحت الوكالة في هذا الحديث؛ لقوله - ﵇ - لعامل خيبر: \"بع الجمع بالدراهم\" بعد أن كان باع على غير السنة، فلو لم يجز البيع الوكيل والناظر في المال لعرفه بذلك، وأعلمه أن بيعه مردود وإن وقع على السنة، فلما لم ينهه - ﵇ - إلا عن الربا الذي واقعه في بيعه الصاع بالصاعين، دل ذلك أنه إذا باع على السنة لا مانع منه.\nقال ابن المنذر: أجمع كل من نحفظ عنه من أهل العلم أن الوكالة في الصرف جائزة، فلو وكل رجل رجلًا يصرف له دراهم، ووكل آخر\n_________\n(^١) سلف برقم (٢٢٠١، ٢٢٠٢).","vol":"15","page":165},{"text":"يصرف له دنانير، فالتقيا وتصارفا صرفًا جائزًا، أنه جائز وإن لم يحضر الموكلان أو أحدهما، وكذلك إذا وكل رجل لرجلين يصرفان دراهم فليس لأحدهما أن يصرف ذلك دون صاحبه، فإن قام أحدهما عن المجلس الذي تصارفا فيه قبل تمام الصرف انتقض الصرف؛ للحديث السالف \"الذهب بالفضة ربا إلا هاء وهاء\" (^١).\nوقال أصحاب الرأي: إن قام أحدهما قبل أن يقبض انتقض حصة الذي ذهب، وحصة الثاني جائزة.\nوقال ابن المنذر: لم يجعل الموكل إلى أحدهما شيئًا دون الآخر، ولهذا أصل في كتاب الله، قال تعالى: ﴿وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا﴾ الآية [النساء: ٣٥]، ولا يجوز لأحد من الحكمين الأمر إلا مع صاحبه (^٢).\nوقوله: (في الميزان مثل ذلك) يعني: أن الموزونات حكمها في\nالربا حكم المكيلات، وهذا عند أهل الحجاز في المطعومات التي يجري فيها الكيل والوزن، والكوفيون يجعلون علة الربا الكيل والوزن فيه وفي غيره؛ لقوله في الذهب والورق \"وزنًا بوزن\" وقوله في الطعام، في حديث عبادة \"مدي بمدي، وكيل بكيل\" (^٣).\n_________\n(^١) سلف برقم (٢١٨٢) كتاب البيوع، باب الذهب بالفضة يدًا بيد ولفظه: نهى النبي - ﷺ - عن الفضة بالفضة والذهب بالذهب إلا سواء بسواء وأمرنا أن نبتاع الذهب بالفضة كيف شئنا، والفضة بالذهب كيف شئنا.\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٣/ ٣١٢ - ٣١٣.\n(^٣) رواه أبو داود (٣٣٤٩)، والنسائي ٧/ ٢٧٦، والطحاوي في \"شرح معاني الآثار\" ٤/ ٤ والبيهقي في \"السنن\" ٥/ ٢٩١. والحديث صححه الألباني في \"الإرواء\" ٥/ ١٩٥ ثم قال: ورواية الطحاوي سندها صحيح.","vol":"15","page":166},{"text":"وقال الداودي: يعني أنه لا يجوز التمر بالتمر إلا وزنًا بوزن، أو كيلًا بكيل، وليس بشيء؛ لأن التمر لا يوزن، وإنما هو فيما حكمه أن يوزن، كما سلف.","vol":"15","page":167},{"text":"<span data-type='title' id=toc-1680>٤ - باب إِذَا أَبْصَرَ الرَّاعِي أَوِ الوَكِيلُ شَاةً تَمُوتُ أَوْ شَيْئًا يَفْسُدُ وَأَصْلَحَ مَا يَخَافُ عَلَيْهِ الفَسَادَ</span>\n٢٣٠٤ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ المُعْتَمِرَ، أَنْبَأَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ أَنَّهُ سَمِعَ ابْنَ كَعْبِ بْنِ مَالِكٍ يُحَدِّثُ، عَنْ أَبِيهِ أَنَّهُ كَانَتْ لَهُمْ غَنَمٌ تَرْعَى بِسَلْعٍ، فَأَبْصَرَتْ جَارِيَةٌ لَنَا بِشَاةٍ مِنْ غَنَمِنَا مَوْتًا، فَكَسَرَتْ حَجَرًا فَذَبَحَتْهَا بِهِ، فَقَالَ لَهُمْ لَا تَأْكُلُوا حَتَّى أَسْأَلَ النَّبِيَّ - ﷺ -، أَوْ أُرْسِلَ إِلَى النَّبِيِّ - ﷺ - مَنْ يَسْأَلُهُ. وَأَنَّهُ سَأَلَ النَّبِيَّ - ﷺ - عَنْ ذَاكَ، أَوْ أَرْسَلَ، فَأَمَرَهُ بِأَكْلِهَا. قَالَ عُبَيْدُ اللهِ: فَيُعْجِبُنِي أَنَّهَا أَمَةٌ، وَأَنَّهَا ذَبَحَتْ. تَابَعَهُ عَبْدَةُ، عَنْ عُبَيْدِ اللهِ. [٥٥٠١، ٥٥٠٢، ٥٥٠٤ - فتح: ٤/ ٤٨٢]\nذكر فيه حديث ابن كعب بن مالك عن أبيه. أَنَّهُ كَانَتْ لَهُمْ غَنَم تَرْعَى بِسَلْعٍ، فَأَبْصَرَتْ جَارِيَةٌ لَنَا بِشَاةٍ مِنْ غَنَمِنَا مَوْتًا، فَكَسَرَتْ حَجَرًا فَذَبَحَتْهَا بِهِ، فقَالَ لَهُمْ لَا تَأْكُلُوا حَتَّى أَسْأَلَ رسول الله - ﷺ -، أَوْ أُرْسِلَ إِلَى رسول الله - ﷺ - مَنْ يَسْأَلُهُ. وَأَنَّهُ سَأَلَ النَّبِيَّ - ﷺ -، أَوْ أَرْسَلَ إليه فَأمَرَهُ بِأَكْلِهَا. قَالَ عُبَيْدُ اللهِ: فأعْجبنِي أَنَّهَا أَمَةٌ، وَأَنَّهَا ذَبَحَتْ. تَابَعَهُ -يعني: المعتمر- عَبْدَةُ، عَنْ عُبَيْدِ اللهِ.\nهذِه المتابعة أخرجها البخاري في الذبائح مسندة عن صدقة ابن الفضل (^١).\nواختلف في ابن كعب هذا، فذكر في الأطراف في ترجمة عبد الله ابن كعب (^٢).\n_________\n(^١) سيأتي برقم (٥٥٠٤) باب: ذبيحة المرأة والأمة.\n(^٢) \"تحفة الأشراف\" ٨/ ٣١٤ (١١١٣٤) وقال الحافظ في \"الفتح\" ٤/ ٤٨٢ جزم المزي في الأطراف بأنه عبد الله لكن روى ابن وهب عن أسامة بن زيد عن ابن شهاب عن عبد الرحمن بن كعب بن مالك عن أبيه طرفًا من الحديث فالظاهر أنه عبد الرحمن.","vol":"15","page":168},{"text":"وذكره البخاري أيضًا في موضع آخر، فسماه: عبد الرحمن (^١).\nوعند الإسماعيلي من رواية ابن عبد الأعلى: ثنا المعتمر، سمعت عبيد الله، عن نافع أنه سمع ابن كعب يخبر عبد الله بن عمر، عن أبيه بهذا الحديث، ثم قال: وقال ابن المبارك عن نافع سمع رجلًا من الأنصار، عن ابن عمر، عن رسول الله - ﷺ -. لم يقل عن أبيه.\nقال: وكذلك قال موسى بن عقبة، عن نافع، وعبيدة بن حميد، عن عبيد الله، عن نافع أنه سمع ابن كعب يخبر عبد الله: كانت لنا جارية. لم يذكر أباه.\nوفي كتاب الذبائح من البخاري. وقال الليث: ثنا نافع، سمع رجلًا من الأنصار، عن ابن عمر يخبر عبد الله عن رسول الله - ﷺ - (^٢).\nوعن إسماعيل بن عبد الله، عن مالك -يعني: المذكور في \"الموطأ\" (^٣) - عن نافع، عن رجل من الأنصار، عن معاذ بن سعد، أو سعد بن معاذ أن جارية لكعب بهذا (^٤)\nوقال أبو عمر: قد روي هذا الحديث عن نافع، عن ابن عمر، وليس بشيء، وهو خطأ، والصواب رواية مالك ومن تابعه -يعني: المذكور قبل- قال: ورواه موسى بن عقبة، وجرير بن حازم، ومحمد بن إسحاق، والليث، كلهم عن نافع أنه سمع رجلًا من الأنصار يحدث ابن عمر أن جارية -أو أمة- لكعب. قال: ورواه\n_________\n(^١) سماه البخاري في صحيحه في حديث (٢٩٤٩)، (٢٩٥٠) كتاب الجهاد والسير، باب: من أراد غزوة فورى بغيرها …\n(^٢) سبق تخريجه.\n(^٣) \"الموطأ\" ص ٣٠٢.\n(^٤) سيأتي برقم (٥٥٠٥).","vol":"15","page":169},{"text":"عبيد الله بن عمر، عن نافع أن كعب بن مالك سأل رسول الله - ﷺ - عن مملوكة ذبحت شاة بمروة. قال: ورواه يحيى بن سعيد الأنصاري، وصخر بن جويرية، جميعًا عن نافع، عن ابن عمر، وهو وهم عند أهل الحديث، والحديث لنافع عن رجل من الأنصار لا عن ابن عمر (^١).\nإذا تقرر ذلك فترجمته أن الذبيحة إذا قصد إصلاحها في محل يخاف عليها الفساد لم يكن الفاعل لذلك متعديًا، ثم أتى بحديث الجارية وما فيه، تعرض بحكم فعلها ابتداء، هل هو حكم بأنه تعدٍ أم لا؟ وغايته أنه أباح أكل الشاة لمالكها، لكن ذكره في موضع آخر: من ذبح متعديًا فذبيحته ميتة، فمن هنا يؤخذ أنها غير متعدية بذبحها؛ لأنه حللها، وأما إذ ابنينا على حلها فما فيه دليل على الترجمة.\nوفيه من الفقه: تصديق الراعي والوكيل على ما اؤتمن عليه، حتى يظهر عليه دليل الخيانة والكذب، وهو قول مالك وجماعة (^٢).\nوقال ابن القاسم: إذا خاف الموت على شاة فذبحها لم يضمن، ويصدق إن جاء بها مذبوحة (^٣). وقال غيره: يضمن حتى يتبين ما قال.\nواختلف ابن القاسم وأشهب إذا أنزى على إناث الماشية بغير أمر أربابها فهلكت، فقال ابن القاسم: لا ضمان عليه؛ لأنه من صلاح المال وتمامه. وقال أشهب: عليه الضمان (^٤).\nوقول ابن القاسم أشبه بدليل هذا الحديث؛ لأنه - ﵇ - لما أجاز ذبح الأمة الراعية للشاة وأمرهم بأكلها، وقد كان يجوز أن لا تموت لو بقيت،\n_________\n(^١) \"التمهيد\" ١٦/ ١٢٦ - ١٢٧.\n(^٢) انظر: \"النوادر والزيادات\" ٧/ ٥٣.\n(^٣) انظر: \"المدونة\" ٣/ ٤٠٩، \"النوادر والزيادات\" ٧/ ٥٣.\n(^٤) انظر: \"النوادر والزيادات\" ١٠/ ٤٤٧.","vol":"15","page":170},{"text":"دل على أن الراعي والوكيل يجوز له الاجتهاد فيما استرعي عليه ووكل به، وأنه لا ضمان عليه فيما تلف باجتهاده إذا كان من أهل الصلاح، وممن يعلم إشفاقه على المال والنية في إصلاحه، وأما إن كان من أهل الفسوق والفساد وأراد صاحب المال أن يضمنه فعل؛ لأنه لا يصدق أنه رأى بالشاة موتًا؛ لما عرف من فسقه، وإن صدقه لم يضمنه.\nفائدة:\nسلع: جبل بالمدينة. وقال ابن فارس: سلع: مكان (^١).\nوعبارة صاحب \"المطالع\": سلع -بسكون اللام- جبل بسوق المدينة.\nوعند ابن سهل بفتح اللام وسكونها، وذكر أنه رواه بعضهم بغين معجمة، وكله خطأ.\nفائدة:\nقال ابن التين: اشتمل هذا الحديث على خمس فوائد: جواز ذكاة النساء والإماء، والذكاة بالحجر، وذكاة ما أشرف على الموت، وذكاة غير المالك بغير وكالة.\nقال الداودي: وفيه دليل أن الراعي إذا ذبح لم يضمن، وهو قول ابن القاسم، ولا دليل فيه؛ لأن الجارية ملك لرب الغنم ولو لم تكن ملكًا له ما كان في الحديث دليل؛ لأنه لم يذكر أنه أراد تضمينها، فلم يمكن ذلك. وقال أشهب يضمن.\n_________\n(^١) \"المجمل\" ١/ ٤٧١ مادة [سلع].","vol":"15","page":171},{"text":"قال: وفيه الإرسال بالسؤال والجواب، وهو في البخاري على الشك: أرسل أو أسال، ولا حجة فيما شك فيه.\nقلت: ورواية \"الموطأ\" صريحة في السؤال، وكذا ما روي عن ابن وهب.\nفائدة:\nقال ابن عبد البر: على إجازة ذبيحة المرأة بغير ضرورة إذا أحسنت الذبح، وكذا الصبي إذا أطاقه، أبو حنيفة والشافعي ومالك وأصحابه والثوري والليث وأحمد وإسحاق وأبو ثور والحسن بن حي، وروي\nعن ابن عباس وجابر وعطاء، وطاوس ومجاهد والنخعي (^١).\nأخرى: التذكية بالمروة مجمع عليها أيضًا إذا أفرى الأوداج وأنهر الدم.\nأخرى: استدل جماعة من أهل العلم بهذا الحديث على صحة ما ذهب إليه فقهاء الأمصار: أبو حنيفة والشافعي ومالك والأوزاعي والثوري من جواز أكل ما ذبح بغير إذن مالكه (^٢)، وردوا به على من أبي من أكل ذبيحة السارق والغاصب، وهم: داود وأصحابه وإسحاق، وتقدمهم عكرمة، وهو قول شاذ.\nوقد ذكر ابن وهب في \"موطئه\": أخبرني أسامة بن زيد، عن ابن شهاب، عن عبد الرحمن بن كعب بن مالك، عن أبيه أنه سأل رسول الله - ﷺ - عنها -يعني الشاة- فلم ير بها بأسًا.\n_________\n(^١) \"التمهيد\" ١٦/ ١٢٨.\n(^٢) انظر: \"المغني\" ٧/ ٣٨٧.","vol":"15","page":172},{"text":"ومما يؤكد هذا المذهب حديث عاصم بن كليب الجرمي، عن أبيه، عن رجل من الأنصار، عن النبي - ﷺ - الشاة التي ذبحت بغير إذن ربها فقال - ﵇ -: \"أطعموها الأسرى\" (^١) فهم ممن تجوز عليهم الصدقة بمثلها، فلو لم تكن ذكية ما أطعمهم إياها. وحمله ابن الجوزي على أن هذِه الذبيحة كانت بها حياة مستقرة، ولولا ذلك لما حلت.\n_________\n(^١) رواه أبو داود (٣٣٣٢) وأحمد ٥/ ٢٩٣، ٢٩٤ والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٠٨، والبيهقي في \"الدلائل\" ٦/ ٣١٠.\nقال الحافظ العراقي في \"تخريج الإحياء\" ٢/ ١٣٠: إسناده جيد.\nوقال الزيلعي في \"نصب الراية\" ٤/ ١٦٨: وهذا سند الصحيح، إلا أن كليب بن شهاب والد عاصم لم يخرجا له في \"الصحيح\" والحديث صححه الألباني في \"الصحيحة\" برقم (٧٥٤) وقال: وهذا سند صحيح.","vol":"15","page":173},{"text":"<span data-type='title' id=toc-1681>٥ - باب وَكَالَةُ الشَّاهِدِ وَالغَائِبِ جَائِزَةٌ</span>\nوَكَتَبَ عَبْدُ اللهِ بْنُ عَمْرٍو إِلَى قَهْرَمَانِهِ وَهُوَ غَائِبٌ عَنْهُ أَنْ يُزَكِّيَ عَنْ أَهْلِهِ الصَّغِيرِ وَالكَبِيرِ.\n\n٢٣٠٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ سَلَمَةَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: كَانَ لِرَجُلٍ عَلَى النَّبِيِّ - ﷺ - سِنٌّ مِنَ الإِبِلِ فَجَاءَهُ يَتَقَاضَاهُ، فَقَالَ: \"أَعْطُوهُ\". فَطَلَبُوا سِنَّهُ فَلَمْ يَجِدُوا لَهُ إِلَّا سِنًّا فَوْقَهَا. فَقَالَ: \"أَعْطُوهُ\". فَقَالَ: أَوْفَيْتَنِي أَوْفَى اللهُ بِكَ. قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ خِيَارَكُمْ أَحْسَنُكُمْ قَضَاءً\". [٢٣٠٦، ٢٣٩٠، ٢٣٩٢، ٢٤٠١، ٢٦٠٦، ٢٦٠٩ - مسلم: ١٦٠١ - فتح: ٤/ ٤٨٢]\nثم ساق حديث أبي هريرة: قَالَ: كَانَ لِرَجُلٍ عَلَى النَّبِيِّ - ﷺ - سِنٌّ مِنَ الإِبِلِ فَجَاءَهُ يَتَقَاضَاهُ، فَقَالَ: \"أَعْطُوهُ\". فَطَلَبُوا سِنَّهُ فَلَمْ يَجِدُوا إِلَّا سِنًّا فَوْقَهَا. فَقَالَ: \"أَعْطُوهُ\". فَقَالَ: أَوْفَيْتَنِي أَوْفَى اللهُ بِكَ. قَالَ النَّبِيِّ - ﷺ -: \"إِنَّ خِيَارَكُمْ أَحْسَنكُمْ قَضَاءً\".\nهذا الحديث أخرجه مسلم (^١)، وانفرد به من طريق أبي رافع (^٢).\nوقال الترمذي لما صححه: العمل عليه عند بعض أهل العلم، لم يروا بأسًا باستقراض السن من الإبل، وهو قول الشافعي وأحمد وإسحاق، وكرهه بعضهم (^٣).\nوهذا الحديث حجة على أبي حنيفة في قوله: إنه لا يجوز توكيل الحاضر بالبلد الصحيح البَدَن إلا برضا من خصمه، أو عذر من مرض، أو سفر ثلاثة أيام (^٤).\n_________\n(^١) \"صحيح مسلم\" برقم (١٦٠١) كتاب: المساقاة.\n(^٢) المصدر السابق برقم (١٦٠٠).\n(^٣) \"جامع الترمذي\" برقم (١٣١٦).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٤/ ٦٧.","vol":"15","page":174},{"text":"وهذا الحديث خلاف قوله؛ لأنه - ﵇ - أمر أصحابه أن يقضوا عنه السنن التي كانت عليه، وذلك توكيل منه لهم على ذلك، ولم يكن - ﵇ - غائبًا، ولا مريضًا، ولا مسافرًا.\nوعامة الفقهاء يجيزون توكيل الحاضر الصحيح وإن لم يرض خصمه بذلك على ما دل عليه هذا الحديث، وهو قول ابن أبي ليلى والشافعي (^١) ومالك وأبي يوسف ومحمد، إلا أن مالكًا قال: يجوز ذلك وإن لم يرض خصمه إذا لم يكن الوكيل عدوًّا للخصم، وقال سائرهم: يجوز ذلك وإن كان عدوًّا للخصم.\nوعن أبي حنيفة أن الوكالة في الخصومة لا تقبل من خاصم في المصر صحيح إلا أن يرضى خصمه، وقالا: التوكيل صحيح بدون رضا الخصم، وأما المريض الذي لا يقدر على الحضور والخصومة فيجوز توكيله وكذا الغائب على مسافة القصر، والمرأة كالرجل، بكرًا كانت أو ثيبًا وبعض شيوخ الحنفية استحسن أنها توكل إذا كانت غير برزة (^٢).\nونقل الطحاوي اتفاق الصحابة على جواز ما سلف، فروى أن علي بن أبي طالب وكل عقيلًا عند أبي بكر، فلما أسن عقيل، وذكر عبد الله بن جعفر، فخاصم عبد الرحمن بن جعفر طلحة في ضفيرة أحدثها عليّ عند عثمان، وأقر ذلك عثمان، فصار إجماعًا. وقال\n_________\n(^١) انظر: \"المجموع\" ١٤/ ١٦٦.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١٠٨، \"البحر الرائق\" ٧/ ٢٤٣ - ٢٤٦، \"الكافي\" ٣٩٤، \"عيون المجالس\" ٤/ ١٦٨٣ - ١٦٨٤، \"القوانين الفقهية\" ص ٣٢٢، \"روضة الطالبين\" ٤/ ٢٩٣، \"الشرح الكبير\" ١٣/ ٥٢٩، \"الفروع\" ٧/ ٤٧.","vol":"15","page":175},{"text":"- ﵇ -: لعبد الله بن سهل الأنصاري لما خاصم إليه في دم أخيه عبد الله بن سهل المقتول بخيبر بمحضر من عليه: حويصة، ومحيصة \"كبِّر كبِّر\" يريد: ولّي الكلام في ذلك الكبير منهما فتكلم حويصة، ثم محيصة، وكان الوارث عبد الله دونهما، وكانا وكيلين (^١).\nوأما إذا وكل وكيلًا غائبًا على طلب حقه فإن ذلك يفتقر إلى قبول الوكيل الوكالة عند الفقهاء، وإذا كانت الوكالة مفتقرة إلى قبول الوكيل فحكم الحاضر والغائب فيها سواء.\nفإن قلت: أين القبول في الحديث؟ قلت: عملهم بأمره - ﵇ - من توفية صاحب الحق حقه قبول منهم لأمره.\nتنبيهات:\nأحدها: الحديث دال على جواز الأخذ بالدين، ولا يختلف العلماء في جوازه عند الحاجة، ولا يتعين على طالبه (^٢).\nثانيها: هو دال أيضًا على جواز قرض الحيوان، وقيل بمنعه، حكاه الطحاوي (^٣). ويحمل الحديث على أنه كان قبل تحريم الربا ثم حرم بعد، وحرم كل قرض جر منفعة، وردت الأشياء المستقرضة إلى أمثالها فلم يجز القرض إلا فيما له مثل، وقد كان أيضًا قبل نسخ الربا يجوز بيع الحيوان بالحيوان نسيئة، وهو قول أبي حنيفة (^٤).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ٦٧ - ٦٨.\n(^٢) انظر: \"المعونة\" ٢/ ٣٤، \"الكافي\" لابن قدامة ٣/ ١٧١، \"مراتب الإجماع\" لابن حزم ص ٩٤.\n(^٣) \"شرح معاني الآثار\" ٤/ ٦٠.\n(^٤) السابق.","vol":"15","page":176},{"text":"وحاصل الخلاف في استقراض الحيوان ثلاثة أقوال:\nمذهبنا ومذهب مالك وجماهير العلماء جوازه، إلا الجارية التي تحل للمستقرض، فإنه لا يجوز، ويجوز قرضها لمن لا يحل له وطؤها -كمحرمها- وللمرأة، والخنثى.\nثانيها: مذهب المزني، وابن جرير، وداود: يجوز قرض الجارية وسائر الحيوان لكل أحد.\nثالثها: مذهب أبي حنيفة والكوفيين والثوري والحسن بن صالح، وروي عن ابن مسعود وعبد الرحمن بن عمرة منعه، وادعى بعضهم نسخه بما قضى به - ﵇ - في المُعْتِقِ نصيبَهُ مِن عبدٍ بينه وبين آخر، إذا وجب عليه قيمة نصيب شريكه ولم يوجب عليه بنصف عبد مثله (^١).\nثالثها: إعطاؤه من إبل الصدقة يحمل على أنه كان اقترض لنفسه، فلما جاءت إبل الصدقة اشترى منها بعيرًا ممن استحقه، فملكه بثمنه وأوفاه متبرعًا بالزيادة من ماله، يدل عليه رواية: \"اشتروا له\" (^٢).\nوقيل: إن المقترض كان بعض المحتاجين اقترض لنفسه فأعطاه من الصدقة حين جاءت، وهذا يرد قول من قال: كان يهوديًّا أو أنه اقترضه لبعض نوائب المسلمين، لا أنه اقترضه لحاجة نفسه، وعبر الراوي عن ذلك مجازًا، إذ كان هو الآمر.\nوأما على قول من ادعى أن ذلك قبل تحريم الصدقة عليه ففاسد؛ لأنها لم تزل محرمة عليه، وذلك من خصائصه وعلامة نبوته المذكورة في\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٨٦، \"الاختيار\" ٢/ ٤٤ - ٤٥، \"المعونة\" ٢/ ٣٤،\n\"البيان\" ٥/ ٤٦٠ - ٤٦٢، \"الإفصاح\" ٥/ ٣٠١، \"الكافي\" ٣/ ١٧٢.\n(^٢) سيأتي برقم (٢٣٩٠) كتاب: في الاستقراض، باب: استقراض الإبل.","vol":"15","page":177},{"text":"الكتب القديمة، بدليل قصة سلمان. وقيل: يحمل على أن الذي استقرض منه كان من أهل الصدقة، فدفع إليه الرباعي لوجهين: وجه القرض، ووجه الاستحقاق، وهو أحسنها أن يكون استقرض البكر على ذمته فدفعه لمستحق، وكان غارمًا، فلما جاءت إبل الصدقة أخذ منها بما هو غارم، فدفعه فيما كان عليه أداء في ذمته وحسن قضاء ما يملكه، وهذا كله كما يروى أنه - ﵇ - أمر ابن عمرو أن يجهز جيشًا، فنفدت الإبل، فأمره أن يأخذ على قلائص الصدقة (^١)، فظاهره أنه أخذ على ذمته.\nفإن قلت: كيف يجوز أن يؤدي ديته ويبرئ ذمته بما لا يجوز له أخذه؟\nقلت: لما لم يأخذه ابن عمرو لنفسه صار بمنزلة من ضمنه في ذمته إلى وقت مجيء الصدقة، فلو لم يجيء منها شيء لضمنه لقرضه من ماله.\n_________\n(^١) رواه أبو داود (٣٣٥٧) والحاكم ٢/ ٥٦ - ٥٧ والبيهقي في \"السنن\" ٥/ ٢٨٧ من طرق عن حماد بن سلمة، عن محمد بن إسحاق، عن يزيد بن أبي حبيب، عن مسلم بن جبير، عن أبي سفيان، عن عمرو بن حريش، عن عبد الله بن عمرو … الحديث.\nقال البيهقي: اختلفوا على محمد بن إسحاق في إسناده وحماد بن سلمة أحسنهم سياقة له، وله شاهد صحيح.\nوقال ابن القطان كما في \"نصب الراية\" ٤/ ٤٧: حديث ضعيف، مضطرب الإسناد، ومع هذا الاضطراب فعمرو بن حريش مجهول الحال.\nوقال الزيلعي: وقد يعترض على هذا الحديث بحديث النهي عن بيع الحيوان بالحيوان نسيئة.\nوالحديث ضعفه الألباني في تعليقه على \"المشكاة\" ٢/ ٨٥٨ (٢٨٢٣) وقال: وإسناده ضعيف.","vol":"15","page":178},{"text":"رابعها: قوله (\"أحسنكم قضاء\") ورد أيضًا \"أحاسنكم\" وهو جمع أحسن، وورد \"محاسنكم\" بالميم. قال عياض: جمع محسن بفتح الميم (^١). كمطلع، ومطالع، والأول أكثر.\nخامسها: ليس فعله في الزيادة من القرض الذي يجر المنفعة؛ لأن المنهي عنه ما كان مشروطًا في عقد القرض، ومذهبنا أنه تستحب الزيادة في الأداء، ويجوز للمقرض أخذها سواء زاد في الصفة، أو العدد (^٢). ومذهب مالك أن الزيادة في العدد منهي عنها (^٣).\nسادسها: من آذى السلطان بجفاء وشبهه، فإن لأصحابه أن يعاقبوه وينكروا عليه وإن لم يأمرهم بذلك، إذ في الحديث الآتي بعد أنه أغلظ له وهَمّ به أصحابه فقال \"إن لصاحب الحق مقالًا\" أي: صولة الطلب، وقوة الحجة، لكن على من يمطل أو يسيء المعاملة، وأما من أنصف من نفسه فبذل ما عنده واعتذر عما ليس عنده، فلا يجوز الاستطالة عليه بحال.\n_________\n(^١) \"إكمال المعلم بفوائد مسلم\" ٥/ ٣٠٠.\n(^٢) انظر: \"البيان\" ٥/ ٤٦٤ - ٤٦٥.\n(^٣) انظر: \"المدونة\" ٣/ ١٩٩، \"المعونة\" ٢/ ٣٥.","vol":"15","page":179},{"text":"<span data-type='title' id=toc-1682>٦ - باب الوَكَالَةِ فِي قَضَاءِ الدُّيُونِ</span>\n٢٣٠٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، سَمِعْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - يَتَقَاضَاهُ، فَأَغْلَظَ، فَهَمَّ بِهِ أَصْحَابُهُ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"دَعُوهُ، فَإِنَّ لِصَاحِبِ الحَقِّ مَقَالًا\". ثُمَّ قَالَ: \"أَعْطُوهُ سِنًّا مِثْلَ سِنِّهِ\". قَالُوا: يَا رَسُولَ اللهِ، لَا نَجِدُ إِلَّا أَمْثَلَ مِنْ سِنِّهِ. فَقَالَ: \"أَعْطُوهُ فَإِنَّ مِنْ خَيْرِكُمْ أَحْسَنَكُمْ قَضَاءً\". [انظر: ٢٣٠٥ - مسلم: ١٦٠١ - فتح: ٤/ ٤٨٣]\nذكر فيه حديث أبي هريرة: أَنَّ رَجُلًا أَتَى رسول الله - ﷺ - يَتَقَاضَاهُ، فَأَغْلَظَ، فَهَمَّ بِهِ أَصْحَابُهُ، فَقَالَ النبي - ﷺ -: \"دَعُوهُ فَإِنَّ لِصَاحِبِ الحَقِّ مَقَالًا\". ثُمَّ قَالَ: \"أَعْطُوهُ، سِنًّا مِثْلَ سِنِّهِ\". قَالُوا: لَا نَجِدُ إِلَّا أَمْثَلَ مِنْ سِنِّهِ. فَقَالَ: \"أَعْطُوهُ فَإِنَّ مِنْ خَيْرِكُمْ أَحْسَنَكُمْ قَضَاءً\".\nوقد أسلفناه في الباب قبله، ومعنى \"أمثل من سنه\": خيرًا منه.\nوما ترجم له ظاهر، فالوكالة في قضاء الديون وجميع الحقوق جائزة ونهيه عما هموا به من استعمال مكارم الأخلاق، وقصة المغيرة مع الشاب الأنصاري الذي جفا على الصديق، فكسر المغيرة أنفه، فاستعدى عليه الأنصاري ليقيده الصديق من المغيرة، فقال الصديق: والله لخروجهم من دارهم أقرب إليهم من ذلك أقيد من وزعة الله (^١).\n_________\n(^١) رواه الطبراني في \"المعجم الكبير\" ٢٠/ ٤٠٣. وقال الهيثمي في \"المجمع\" ٩/ ٣٦١: رواه الطبراني ورجاله رجال الصحيح، والكلام الأخير لم أعرف معناه.","vol":"15","page":180},{"text":"وكذا فعل المغيرة برسول أهل مكة يوم المقاضاة، إذ كان يكلم رسول الله - ﷺ - يشير بيده نحو لحيته الكريمة فضربه المغيرة بسيفه مغمدًا، فقال: اقبض يدك عن لحية رسول الله - ﷺ - قبل أن لا ترجع إليك، فلم ينكر ذلك عليه رسول الله - ﷺ - (^١).\n_________\n(^١) هذِه قطعة من حديث مطول سيأتي برقم (٢٧٣١، ٢٧٣٢) كتاب: الشروط، باب: الشروط في الجهاد.","vol":"15","page":181},{"text":"<span data-type='title' id=toc-1683>٧ - باب إِذَا وَهَبَ شَيْئًا لِوَكِيلٍ أَوْ شَفِيعِ قَوْمٍ جَازَ</span>\nلِقَوْلِه - ﷺ - لِوَفْدِ هَوَازِنَ حِينَ سَأَلُوهُ المَغَانِمَ، فَقَالَ - ﷺ -: \"نَصِيبِي لَكُمْ\".\n٢٣٠٧، ٢٣٠٨ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ وَزَعَمَ عُرْوَةُ أَنَّ مَرْوَانَ بْنَ الحَكَمِ وَالمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَامَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: \"أَحَبُّ الحَدِيثِ إِلَيَّ أَصْدَقُهُ. فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ: إِمَّا السَّبْىَ، وَإِمَّا المَالَ، وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِهِمْ\". وَقَدْ كَانَ رَسُولُ اللهِ - ﷺ - انْتَظَرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً، حِينَ قَفَلَ مِنَ الطَّائِفِ، فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ رَسُولَ اللهِ - ﷺ - غَيْرُ رَادٍّ إِلَيْهِمْ إِلَّا إِحْدَى الطَّائِفَتَيْنِ قَالُوا فَإِنَّا نَخْتَارُ سَبْيَنَا. فَقَامَ رَسُولُ اللهِ - ﷺ - فِي المُسْلِمِينَ، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: \"أَمَّا بَعْدُ. فَإِنَّ إِخْوَانَكُمْ هَؤُلَاءِ قَدْ جَاءُونَا تَائِبِينَ، وَإِنِّي قَدْ رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يُطَيِّبَ بِذَلِكَ فَلْيَفْعَلْ، وَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ اللهُ عَلَيْنَا فَلْيَفْعَلْ\". فَقَالَ النَّاسُ: قَدْ طَيَّبْنَا ذَلِكَ لِرَسُولِ اللهِ - ﷺ - لهم. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّا لَا نَدْرِي مَنْ أَذِنَ مِنْكُمْ فِي ذَلِكَ مِمَّنْ لَمْ يَأْذَنْ، فَارْجِعُوا حَتَّى يَرْفَعُوا إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ\". فَرَجَعَ النَّاسُ فَكَلَّمَهُمْ عُرَفَاؤُهُمْ، ثُمَّ رَجَعُوا إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرُوهُ أَنَّهُمْ قَدْ طَيَّبُوا وَأَذِنُوا.\nالحديثا ٢٣٠٧ - [٢٥٣٩، ٢٥٨٤، ٢٦٠٧، ٣١٣١، ٤٣١٨، ٧١٧٦ - فتح: ٤/ ٤٨٣]\nالحديثا ٢٣٠٨ - [٢٥٤٠، ٢٥٨٣، ٢٦٠٨، ٣١٣٢، ٤٣١٩، ٧١٧٧ - فتح: ٤/ ٤٨٣]\nثم ساقه من حديث مروان بن الحكم، ومسور بن مخرمة ولأبي داود من حديث عمرو بن شعيب عن أبيه، عن جده في هذِه القصة: فقال - ﵇ -: \"ردوا عليهم نساءهم وأبناءهم فمن أمسك شيئًا من هذا الفيء","vol":"15","page":182},{"text":"فإن له به علينا ست فرائض\" ثم دنا رسول الله - ﷺ - من بعيرٍ فأخذ وبرة من سنامه، ثم قال: \"يأيها الناس إنه ليس لي من هذا الفيء شيء ولا هذا -ورفع إصبعه- إلا الخُمُس، والخُمُس مردود عليكم، فأدوا الخيط والمِخْيَط\" فقام رجل في يده كُبّة من شعر فقال: أخذت هذِه لأصلح برذعة لي. فقال رسول الله - ﷺ - \"أما ما كان لي ولبني عبد المطلب فهو فيء لك\" فقال: أما إذا بلغت ما أرى فلا إرب لي فيها، ونبذها (^١).\nإذا تقرر ذلك فالوفد: القوم يفدون.\nوفيه: جواز سبي العرب واسترقاقهم كالعجم، وفيه قول للشافعي، والأفضل عتقهم للرحم ومراعاتها، كذا فعله عمر في خلافته حين ملك المرتدين، وهو على وجه الاستحباب.\nومعنى \"استأنيت بهم\" انتظرتهم. قال الداودي: وإنما انتظرهم بشيء أوجب لأصحابه؛ لأن ترك ما لم يقبض أهون من ترك ما قبض، واستدل بعضهم به أن الغنيمة إنما تملك بالقسمة، وكذا الشافعي وأبو حنيفة إنما تملك بها.\nوقوله (قفل) رجع، ولما قسم - ﷺ - غنائم حنين بالجعرانة لخمس ليال خلون من ذي القعدة سنة ثمان، وكان قدم سبي هوازن إلى الجعرانة، وأخر القسمة رجاء أن يسلموا ويرجعوا إليه، وكانوا ستة آلاف من الذراري والنساء، ومن الإبل أربعة وعشرين ألف، ومن الغنم أكثر من\nأربعين ألف شاة، وأربعة آلاف أوقية فضة، فقسمها بالجعرانة.\nوذكر ابن فارس في كتاب \"المُنْبي في أسماء النبي\" أن الذي أعطاه\n_________\n(^١) \"سنن أبي داود\" (٢٦٩٤)، وقال الألباني في \"صحيح أبي داود\" (٢٤١٣) و\"الإرواء\" ٥/ ٣٧: إسناده حسن.","vol":"15","page":183},{"text":"النبي - ﷺ - في هذا اليوم قُوِّمَ خمس مائة ألف ألف.\nوقوله: \"حتى نعطيه إياه من أول ما يفيء الله علينا\" أي: يرد، مثل قوله: ما أفاء الله.\nفيه: القرض إلى أجل مجهول، إذ لا يدري متى يفاء. قال ابن التين عن بعضهم: يمكن أن يقاس عليه من أكره على بيع ماله في حق غيره.\nونقل ابن بطال عن بعضهم أن فيه من الفقه أن بيع المكره في الحق جائز؛ لأنه - ﵇ - حكم برد السبي، ثم قال: \"من أحب أن يكون على حظه حتى نعطيه إياه\" إلى آخره، ولم يجعل لهم الخيار في إمساك السبي أصلًا، وإنما خيرهم في أن يعوضهم من مغانم أخر، ولم يخيرهم في أعيان السبي؛ لأنه قال لهم هذا بعد أن رد إليهم أهليهم، وإنما خيرهم في إحدى الطائفتين؛ لئلا يجحف بالمسلمين في مغانمهم فيخليهم منه كله ويحبسهم ما غنموا وتعبوا فيه، وفي دفعه أملاك الناس عن الرقيق، ولم يجعل إلى تمليك أعيانهم سبيلًا دلالة على أن للإمام أن يستعين على مصالح المسلمين بأخذ بعض ما في أيديهم\nما لم يجحف بهم، ويعد من لم تطب نفسه مما يؤخذ منه بالعوض، ألا ترى قوله - ﵇ - \"من أحب أن يطيب بذلك\" فأراد أن يطيب نفوس المسلمين لأهل هوازن بما أخذ منهم من العيال؛ ليرفع الشحناء والعداوة، ولا يبقي إحنة الغلبة لهم في انتزاع السبي منهم في قلوبهم، فيولد ذلك اختلاف الكلمة.\nوفيه: أنه يجوز للإمام إذا جاءه أهل الحرب مسلمين، بعد أن غنم أهليهم وأموالهم أن يرد عليهم عيالهم إذا رأى ذلك صوابًا، كما فعل رسول الله - ﷺ -؛ لأن العيال ألصق بنفوس الرجال من المال، والعار","vol":"15","page":184},{"text":"عليهم فيه أشد (^١).\nوقوله (\"حتى برفع إلينا عرفاؤكم أمركم\") إنما هذا تقصّي من رسول الله - ﷺ - عن أصل السبي في استطابة النفوس رجلًا رجلًا، وليعرف الحاضر منهم الغائب.\nوالعرفاء: جمع عريف، وهو القيم بأمر القبيلة، والمحلة على أمرهم، ويعرف الأمير حالهم، وهو مبالغة في اسم من يعرف الجند ونحوهم، فعيل بمعنى فاعل، والعرافة عمله.\nوعن أبي نصر: هو النقيب الذي دون الرئيس. وعن غيره: النقيب فوق التعريف، وقيل: هو الأمير.\nوفيه: اتخاذ العرفاء، وأنهم كانوا ثقات.\nوفيه: قبول خبر الواحد، واستدل به من رأى قبول إقرار الوكيل على موكله؛ لأن العرفاء كانوا كالوكلاء فيما أقيموا له من أمرهم، فلما سمع رسول الله - ﷺ - مقالة العرفاء أنفذ ذلك ولم يسألهم عما قالوه، وكان في ذلك تحريم فروج السبايا على ما كانت حلالًا (إليه) (^٢)، وإليه ذهب أبو يوسف ونفر من أهل العلم، وقال أبو حنيفة: إقرار الوكيل جائز عند الحاكم، ولا يجوز عند غيره (^٣).\nوقال مالك: لا يقبل إقراره ولا إنكاره إلا أن يجعل ذلك إليه موكله (^٤).\nوقول الشافعي: لا يقبل إقراره عليه (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٤٢ - ٤٤٣.\n(^٢) كذا في الأصل، وأعلاها كلمة (كذا)، وفي الحاشية تعليقًا عليها: لعله عليه.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ٦٩، \"المبسوط\" ١٩/ ٤، ٥.\n(^٤) \"الكافي\" ص ٣٩٥.\n(^٥) \"مختصر المزني\" ١٥٧.","vol":"15","page":185},{"text":"<span data-type='title' id=toc-1684>٨ - باب إِذَا وَكَّلَ رَجُلٌ أَنْ يُعْطِيَ شَيْئًا وَلَمْ يُبَيِّنْ كَمْ يُعْطِي، فَأَعْطَى عَلَى مَا يَتَعَارَفُهُ النَّاسُ</span>\n٢٣٠٩ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ وَغَيْرِهِ، يَزِيدُ بَعْضُهُمْ عَلَى بَعْضٍ، وَلَمْ يُبَلِّغْهُ كُلُّهُمْ رَجُلٌ وَاحِدٌ مِنْهُمْ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَكُنْتُ عَلَى جَمَلٍ ثَفَالٍ، إِنَّمَا هُوَ فِي آخِرِ القَوْمِ، فَمَرَّ بِي النَّبِيُّ - ﷺ - فَقَالَ: \"مَنْ هَذَا؟ \". قُلْتُ: جَابِرُ بْنُ عَبْدِ اللهِ. قَالَ: \"مَا لَكَ؟ \". قُلْتُ: إِنِّي عَلَى جَمَلٍ ثَفَالٍ. قَالَ: \"أَمَعَكَ قَضِيبٌ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"أَعْطِنِيهِ\". فَأَعْطَيْتُهُ، فَضَرَبَهُ فَزَجَرَهُ، فَكَانَ مِنْ ذَلِكَ المَكَانِ مِنْ أَوَّلِ القَوْمِ، قَالَ: \"بِعْنِيهِ\". فَقُلْتُ: بَلْ هُوَ لَكَ يَا رَسُولَ اللهِ. قَالَ: \"بِعْنِيهِ، قَدْ أَخَذْتُهُ بِأَرْبَعَةِ دَنَانِيرَ، وَلَكَ ظَهْرُهُ إِلَى المَدِينَةِ\". فَلَمَّا دَنَوْنَا مِنَ المَدِينَةِ أَخَذْتُ أَرْتَحِلُ. قَالَ: \"أَيْنَ تُرِيدُ؟ \". قُلْتُ: تَزَوَّجْتُ امْرَأَةً قَدْ خَلَا مِنْهَا. قَالَ: \"فَهَلاَّ جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ\". قُلْتُ: إِنَّ أَبِي تُوُفِّيَ وَتَرَكَ بَنَاتٍ، فَأَرَدْتُ أَنْ أَنْكِحَ امْرَأَةً قَدْ جَرَّبَتْ خَلَا مِنْهَا. قَالَ: \"فَذَلِكَ\". فَلَمَّا قَدِمْنَا المَدِينَةَ قَالَ: \"يَا بِلَالُ اقْضِهِ وَزِدْهُ\". فَأَعْطَاهُ أَرْبَعَةَ دَنَانِيرَ، وَزَادَهُ قِيرَاطًا. قَالَ جَابِرٌ: لَا تُفَارِقُنِي زِيَادَةُ رَسُولِ اللهِ - ﷺ -. فَلَمْ يَكُنِ القِيرَاطُ يُفَارِقُ جِرَابَ جَابِرِ بْنِ عَبْدِ اللهِ. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٤/ ٤٨٥]\nذكر فيه حديث ابن جريج عن عطاء بن أبي رباح وَغَيْرِهِ يَزِيدُ بَعْضُهُمْ عَلَى بَعْضٍ، وَلَمْ يُبَلِّغهُ كُلُّهُمْ رَجُلٌ وَاحِدٌ مِنْهُمْ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَكُنْتُ عَلَى جَمَلٍ ثَفَالٍ فذكر بيع الجمل.\nوقد سلف (^١).\n_________\n(^١) سلف برقم (٢٠٩٧) كتاب: البيوع، باب: شراء الدواب والحمير.","vol":"15","page":186},{"text":"وقوله: (كلهم رجل واحد منهم). كذا في نسخ البخاري، وفي\nالإسماعيلي: لم يبلغه كل رجل منهم، عن جابر. وقال: هذا لفظ حديث حرملة، عن ابن وهب، أنا ابن جريج؛ وعند أبي نعيم، لم يبلغهم كلهم إلا رجلٌ واحد عن جابر. وكذا في أطراف أبي مسعود، وتبعه المزي (^١)، وبخط الدمياطي: لم يُبلِّغه، بضم أوله وكسر ثالثه مشددًا.\nوقال ابن التين: معناه أن بعضهم بينه وبين جابر غيره، ثم ذكر أن في رواية: وكل. بدل: رجل.\nوالثفال -بفتح الثاء المثلثة-: بطيء السير، وبكسر الثاء: جلد أو (كساء) (^٢) يوضع تحت الرحا يقع عليه الدقيق. وقال ابن التين: وصوب كسر الثاء هنا، ذكره ابن فارس (^٣).\nقوله: بل هو لك يا رسول الله. أي: بغير ثمن، فقال \"بل بعنيه\" فيه رد العطية. وقوله \"قد أخذته بأربعة دنانير\" فيه ابتداء المشتري بذكر الثمن، كذا هو بخط الدمياطي، وذكره ابن التين بلفظ: \"بأربع الدنانير\" قال الداودي: سقط التاء لما دخلت الألف واللام، وذلك فيما دون العشرة، ثم قال: وهذا قول لم يوافقه أحد عليه.\nوقوله: \"ولك ظهره إلى المدينة\" قال مالك: إذا كان على قرب، مثل تلك المسافة، وإن كان روي عنه كراهة ذلك، ولا يجوز فيما بعد عنه. وقال قوم: ذلك جائز وإن بعد. وقالت فرقة: لا يجوز ذلك وإن\nقرب.\n_________\n(^١) \"تحفة الأشراف\" ٢/ ٢٣٥ (٢٤٥٥).\n(^٢) ورد بهامش الأصل ما نصه: وفي \"الصحاح\".\n(^٣) \"مقاييس اللغة\" ص ١٨٤ مادة: [ثفل].","vol":"15","page":187},{"text":"وقوله في آخره: (فلم يكن القيراط يفارق قراب جابر بن عبد الله).\nهو بكسر القاف، وعدم مفارقته؛ لأجل البركة.\nواختلف في مقدار الثمن على روايات، وذلك لا يوهن الحديث؛ لإجماعهم على البيع، وشرط ظهره.\nوفيه: رد على من يقول: تفارق عقد البيع يفسد البيع.\nقال ابن بطال: والمأمور بالصدقة إذا أعطى ما يتعارفه الناس، ويصلح للمعطى، ولا يخرج عن حال المعطي جاز ونفذ، فإن أعطى أكثر مما يتعارف الناس تعلق ذلك برضا صاحب المال، فإن أجاز ذلك وإلا رجع عليه بمقدار ذلك، والدليل على ذلك أنه لو أمره أن يعطيه قفيزًا فأعطاه قفيزين ضمن الزيادة بإجماع، فدل أن المتعارف يقوم مقام الشيء المعين (^١).\nوهذا الحديث كما قال المهلب: يبين أن من روى الاشتراط في حديث جابر أن معناه أنه - ﵇ - شرط له ذلك شرط تفضل؛ لأن القصة كلها جرت منه على جهة التفضل والرفق بجابر؛ لأنه وهبه الجمل بعد أن أعطاه ثمنه وزاده، وجابر قال أيضًا حين سأله بيعه: هو لك يا رسول الله: أي بلا ثمن كما سلف، وسيأتي إيضاح ذلك بمذاهب العلماء في الشروط إن شاء الله تعالى.\nوفيه: بركته - ﵇ -.\nوقوله في كتاب الصلح: وقال عطاء وغيره: لك ظهره (^٢). هو قال على أن هذِه اللفظة محققة عن عطاء وغيره.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٤٤.\n(^٢) قلت بل هو في الشروط، باب إذا اشترط البائع ظهر الدابة برقم (٢٧١٨).","vol":"15","page":188},{"text":"<span data-type='title' id=toc-1685>٩ - باب وَكَالَةِ المَرْأَةِ الإِمَامَ فِي النِّكَاحِ</span>\n٢٣١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنِّي قَدْ وَهَبْتُ لَكَ مِنْ نَفْسِي. فَقَالَ رَجُلٌ: زَوِّجْنِيهَا. قَالَ: \"قَدْ زَوَّجْنَاكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ\". [٥٠٢٩، ٥٠٣٠، ٥٠٨٧، ٥١٢١، ٥١٢٦، ٥١٣٢، ٥١٣٥، ٥١٤١، ٥١٤٩، ٥١٥٠، ٥٨٧١، ٧٤١٧ - مسلم: ١٤٢٥ - فتح: ٤/ ٤٨٦]\nذكر فيه حديث سهل جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنِّي قَدْ وَهَبْتُ لَكَ مِنْ نَفْسِي. فَقَالَ رَجُلٌ: زَوِّجْنِيهَا. قَالَ: \"قَدْ زَوَّجْنَاكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ\".\nهذا الحديث ذكره في النكاح وغيره ففي لفظ له: \"فقد ملكتكها بما معك من القرآن\" وفي لفظ: \"أملكناكها بما معك من القرآن\" (^١).\nوفي مسلم: \"فقد زوجتكها بما معك من القرآن\" (^٢) قال الطرقي: \"أملكناكها\" رواية محمد بن مطرف، ولم يقل أحد منهم \"ملكتها\" إلا ابن أبي حازم ويعقوب بن عبد الرحمن (^٣).\nوقال ابن عيينة \"أنكحتكها\" والباقون قالوا \"زوجتكها\".\nوقال الدارقطني: رواية من روى \"ملكتكها\" وهم، ومن روى \"زوجتكها\" الصواب.\n_________\n(^١) سيأتي برقم (٥١٢١) كتاب: النكاح، باب عرض المرأة نفسها على الرجل الصالح.\n(^٢) \"صحيح مسلم\" برقم (١٤٢٥) كتاب: النكاح، باب: الصداق وجواز كونه تعليم قرآن وخاتم حديد.\n(^٣) المصدر السابق.","vol":"15","page":189},{"text":"إذا تقرر ذلك فليس في الباب ما بوب عليه كما نبه عليه الداودي، وليس فيه أنه استأذنها، ولا أنها وكلته، وقد قال تعالى: ﴿النَّبِيُّ أَوْلَى بِالمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾ [الأحزاب: ٦].\nوقال ابن بطال: وجه الاستنباط من الحديث هو أنه - ﵇ - لما قالت له المرأة: قد وهبت نفسي لك، كان ذلك كالوكالة على تزويجها من نفسه، أو ممن رأى تزويجها منه، فكان كل ولي للمرأة بهذِه المنزلة أنه لا ينكحها حتى تأذن له في ذلك، إلا الأب في البكر، والسيد في الأمة، فإذا أذنت له وافتقر الولي إلى إباحتها ورضاها وكالة، وليست هذِه الوكالة من جنس سائر الوكالات التي لا يفعل الوكيل شيئًا إلا والموكل يفعل مثله؛ من أجل أنه - ﵇ - قد خص النكاح أنه لا يتم إلا بهذِه الوكالة بقوله \"أيما امرأة نكحت بغير إذن وليها فنكاحها باطل\" (^١) وجمهور العلماء على أنه لا تلي المرأة عقد نكاح بحال، لا نفسها ولا غيرها -وسيأتي في النكاح أنها جعلت أمرها إليه صريحًا (^٢) - هذا قول مالك وابن أبي ليلى والثوري والليث والشافعي. قال مالك: ويفسخ وإن ولدت منه.\nوقال الأوزاعي: إذا زوجت نفسها يحسن أن لا يتعرض لها الولي، إلا أن تكون عربية تزوجت مولى فيفسخ. وقال أبو حنيفة وزفر: يجوز عقدها على نفسها، وأن تزوج نفسها كفؤًا (^٣).\n_________\n(^١) رواه أبو داود (٢٠٨٣)، والترمذي (١١٠٢) وابن ماجه (١٨٧٩)، وأحمد ٦/ ٦٦ وصححه الألباني في \"الإرواء\" ١٨٤٠ وأطال فيه النفس وأجاد فراجعه فإن فيه فوائد جمة.\n(^٢) سيأتي برقم (٥٠٨٧، ٥١٢١، ٥١٢٦).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٥٠، \"المبسوط\" ٥/ ١١، \"المدونة\" =","vol":"15","page":190},{"text":"واختلفوا إذا لم يكن لها ولي فجعلت عقد نكاحها إلى رجل ليس بولي، ولم ترفع أمرها إلى السلطان، فعن مالك أن للسلطان أن ينظر فيه فيجيزه أو يرده، كما كان ذلك للولي، وعنه فيمن تزوجت بغير ولاية من يجوز له ولايتها، ودخل بها، والزوج كفؤ، فلا يفسخ. وقال سحنون: قال غير ابن القاسم: لا يجوز وإن أجازه السلطان والولي؛ لأنه نكاح عقد بغير ولي، وهو قول ابن الماجشون، وحجتهم الحديث السالف (^١).\nتنبيهات:\nأحدها: لا يصح النكاح عندنا إلا بلفظ الإنكاح أو التزويج (^٢)، وخالف أبو حنيفة فقال: يصح بلفظ الهبة (^٣)، كما سيأتي، واعترض القرطبي (^٤) برواية \"ملكتكها\" وقد علمت ما فيها. ويحتمل كما قال النووي صحة اللفظين -أعني: هذِه، و\"أملكناكها\"- ويجوز جرى لفظ التزويج أولًا فتملكها، ثم قال: اذهب فقد ملكتكها بالتزويج السابق (^٥).\nثانيها: من خصائصه إباحة عقد النكاح بغير عوض، لا حالًا ولا مآلًا وهو معنى قوله تعالى ﴿وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ﴾ [الأحزاب: ٥٠] وينعقد عندنا نكاحه بلا شهود ولا ولي وبلفظ الهبة؛ لأنه لم ينكر عليها.\n_________\n= ٢/ ١٥٢، \"الذخيرة\" ٤/ ٢٠١ - ٢٠٣، \"مختصر المزني\" ص ٣٢، \"البيان\" ٩/ ١٦١، \"الشرح الكبير\" ٢/ ١٥٥ - ١٥٧.\n(^١) \"شرح ابن بطال\" ٦/ ٤٤٥ - ٤٤٦، وانظر: \"المدونة\" ٢/ ١٥٢، \"المنتقى\" ٣/ ٢٧٠.\n(^٢) انظر: \"البيان\" ٩/ ٢٣٢.\n(^٣) انظر: \"الهداية\" ١/ ٢٠٦.\n(^٤) \"المفهم\" ٤/ ١٣٣.\n(^٥) \"مسلم بشرح النووي\" ٩/ ٢١٤.","vol":"15","page":191},{"text":"ثالثها: ادعى ابن حبيب أن خبر سهل هذا منسوخ بقوله: \"لا نكاح إلا بولي وشاهدي عدل\" (^١) وهو عجيب، ويحتمل أن يكون حضره الصحابة، وهو الظاهر؛ لأن سهلًا كان حاضرًا، ويحتمل أن يكون معه غيره، وكلهم عدول، والشارع هو الولي، ولعله لم يكن لها ولي خاص.\n_________\n(^١) هذا الحديث روي عن جماعة من الصحابة، منهم: عائشة وأبو هريرة وابن عمر وعمران بن حصين وغيرهم.\nأما حديث عائشة فرواه ابن حبان في \"صحيحه\" ٩/ ٣٨٦ (٤٠٧٥)، والدارقطني ٣/ ٢٢٤، والبيهقي ٧/ ١٢٥ من طرق عن ابن جريج، عن سليمان بن موسى، عن الزهري، عن عروة عنها مرفوعًا ورواه ابن ماجه (١٨٨٠) من حديث عائشة وابن عباس بلفظ: \"لا نكاح إلا بولي\". وفي حديث عائشة: \"والسلطان ولي من لا ولي له\".\nوأما حديث أبي هريرة فرواه البيهقي ٧/ ١٢٥ من طريق المغيرة بن موسى عن هشام عن ابن سيرين عنه وزاد فيه: وخاطب وقال: قال ابن عدي: قال البخاري: مغيرة بن موسى بصري منكر الحديث وقال أبو أحمد ابن عدي: المغيرة بن موسى في نفسه ثقة.\nوأما حديث ابن عمر فرواه الدارقطني في \"السنن\" ٣/ ٢٢٣ من طريق زهير، عن نافع، عنه وذكره الزيلعي في \"نصب الراية\" ٣/ ١٨٩ وقال: ثابت بن زهير: قال البخاري فيه: منكر الحديث، قاله ابن عدي.\nوأما حديث عمران بن حصين فرواه عبد الرزاق في \" المصنف \" ٦/ ١٩٦،\nوالطبراني في \" الكبير \" ١٨/ ١٤٢، والبيهقي في \"الكبرى\" ٧/ ١٢٥ وذكره الهيثمي\nفي \"المجمع\" ٤/ ٢٨٧ وقال: وفيه عبد الله بن محرر، وهو متروك.\nوفي الباب عن علي بن أبي طالب، ومعاذ بن جبل، وأبي ذر الغفاري، والمقداد بن الأسود وجابر بن عبد الله وغيرهم قال الزيلعي في \"نصب الراية\" ٣/ ١٨٤: وأكثرها صحيحة، وقد صحت الرواية عن أزواج النبي - ﷺ - عائشة وأم سلمة وزينب بن جحش.\nوالحديث صححه الألباني في \"الإرواء\" ١٨٥٨ وقال: حديث عائشة صحيح بالمتابعات وبما يأتي له من الشواهد.","vol":"15","page":192},{"text":"رابعها: ادعى ابن أبي زيد أن هذا خاص لرسول الله - ﷺ - في ذلك الرجل، قال: وشيء آخر أنه زوجها ولم يستأمرها، ولم يظهر من الحديث رغبتها في نكاح غيره.\nخامسها: فيه دليل على عقد النكاح بالإجارة، وفيه ثلاثة أقوال لأصحاب مالك: الإباحة، والكراهة، والمنع (^١).\nوقال أبو حنيفة: يجوز للعبد أن يتزوج امرأة على أن يخدمها، ولا يجوز على تعليم القرآن؛ لأن الأجرة عنده عليه لا تجوز، وأما الحر فلا يجوز له أن يتزوج بخدمة (^٢).\nسادسها: فيه دليل على الانعقاد بقوله: زوجني، فقال: زوجتك، وإن لم يقل الزوج ثانيًا: قبلت، وهو قول فقهاء الأمصار (^٣). وكذلك البيع عند مالك والشافعي (^٤).\nوقال أبو حنيفة: لا يصح حتى يقول: قبلت (^٥).\nسابعها: فيه دليل على صحة عقد النكاح وإن لم تتقدمه خطبة، خلافًا لداود في إيجابه ذلك.\nخاتمة: قال أبو عمر: أجمع العلماء على أنه لا يجوز لأحدٍ أن يطأ فرجًا وهب له وطؤه دون رقبته بغير صداق (^٦).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٤٦٥ - ٤٦٦.\n(^٢) \"الهداية\" ١/ ٢٢٤.\n(^٣) انظر: \"الهداية\" ١/ ٢٠٦، \"أحكام القرآن\" لابن العربي ٣/ ١٤٦٩ - ١٤٧٠، \"تقويم النظر\" ٤/ ٩٦ - ٩٩.\n(^٤) انظر: \"مواهب الجليل\" ٦/ ١٣، \"التهذيب\" ٥/ ٣١٤.\n(^٥) انظر: \"بدائع الصنائع\" ٥/ ١٣٣.\n(^٦) \"التمهيد\" ٢١/ ١١١.","vol":"15","page":193},{"text":"أخرى: وافق الشافعي في اقتصاره على التزويج أو الإنكاح ربيعة، وأبو ثور، وأبو عبيد، وداود، وغيرهم، وذلك على اختلاف عنه، وقال أبو حنيفة وأصحابه والثوري والحسن بن صالح: ينعقد بلفظ الهبة، ولها المهر المسمى، وإن لم يسم مهرًا فلها مهر مثلها (^١).\nأخرى: لا حدَّ للصداق عندنا إلا أن ينتهي إلى ما لا يتمول فيفسد، ويجب مهر المثل، ونحوه عن ابن عباس، وبه قال ربيعة، وأبو الزناد، وابن أبي ذئب، ويحيى بن سعيد، والليث، والثوري والأوزاعي،\nوالزنجي، وابن أبي ليلى، وداود، وابن وهب.\nوقال مالك: أقله ربع دينار، وهو من أفراده، كما قال عياض (^٢).\nوقال أبو حنيفة: أقله عشرة دراهم. وقال ابن شبرمة: خمسة (^٣).\nوقال النخعي: أربعة (^٤). وعن الأوزاعي وابن وهب: درهم. وعن ربيعة: قيراط. وقال ابن حزم: يجوز كل ما له نصف وثمن أو أكثر، ولو أنه حبة برٍّ أو شعير (^٥). وعن ابن جبير: خمسون درهمًا (^٦).\nأخرى: جاء في الصحيح \"ولو خاتم من حديد\" وهو قال على جواز لبسه، وفيه خلاف عندنا في كراهته (^٧)، وحديث النهي ضعيف.\n_________\n(^١) انظر: \"الهداية\" ١/ ٢٠٦، \"أحكام القرآن\" لابن العربي ٣/ ١٤٦٨، \"بداية المجتهد\" ٣/ ٩٤٠، \"التهذيب\" ٥/ ٣١١.\n(^٢) \"إكمال المعلم\" ٤/ ٥٧٩.\n(^٣) \"إكمال المعلم\" ٤/ ٥٨٠.\n(^٤) \"مصنف ابن أبي شيبة\" ٣/ ٤٨٢ - ٤٨٣.\n(^٥) \"المحلى\" ٩/ ٤٩٤.\n(^٦) \"تفسير القرطبي\" ٥/ ١٢٩.\n(^٧) ورد بهامش الأصل: والصحيح عدم الكراهة لما رجحه النووي في \"شرح مسلم\" له.","vol":"15","page":194},{"text":"<span data-type='title' id=toc-1686>١٠ - باب إِذَا وَكَّلَ رَجُلًا، فَتَرَكَ الوَكِيلُ شَيْئًا، فَأَجَازَهُ المُوَكِّلُ، فَهُوَ جَائِزٌ، وَإِنْ أَقْرَضَهُ إِلَى أَجَلٍ مُسَمًّى جَازَ</span>\n٢٣١١ - وَقَالَ عُثْمَانُ بْنُ الهَيْثَمِ أَبُو عَمْرٍو حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: وَكَّلَنِي رَسُولُ اللهِ - ﷺ - بِحِفْظِ زَكَاةِ رَمَضَانَ، فَأَتَانِي آتٍ فَجَعَلَ يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ، وَقُلْتُ: وَاللهِ لأَرْفَعَنَّكَ إِلَى رَسُولِ اللهِ - ﷺ -. قَالَ: إِنِّي مُحْتَاجٌ، وَعَلَيَّ عِيَالٌ، وَلِي حَاجَةٌ شَدِيدَةٌ. قَالَ: فَخَلَّيْتُ عَنْهُ فَأَصْبَحْتُ، فَقَالَ النَّبِيُّ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، مَا فَعَلَ أَسِيرُكَ البَارِحَةَ؟ \". قَالَ: قُلْتُ: يَا رَسُولَ اللهِ شَكَا حَاجَةً شَدِيدَةً وَعِيَالًا، فَرَحِمْتُهُ، فَخَلَّيْتُ سَبِيلَهُ. قَالَ: \"أَمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ\". فَعَرَفْتُ أَنَّهُ سَيَعُودُ لِقَوْلِ رَسُولِ اللهِ - ﷺ -: \"إِنَّهُ سَيَعُودُ\". فَرَصَدْتُهُ، فَجَاءَ يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ فَقُلْتُ: لأَرْفَعَنَّكَ إِلَى رَسُولِ اللهِ - ﷺ -. قَالَ: دَعْنِي فَإِنِّي مُحْتَاجٌ، وَعَلَيَّ عِيَالٌ لَا أَعُودُ، فَرَحِمْتُهُ، فَخَلَّيْتُ سَبِيلَهُ فَأَصْبَحْتُ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، مَا فَعَلَ أَسِيرُكَ؟ \". قُلْتُ: يَا رَسُولَ اللهِ شَكَا حَاجَةً شَدِيدَةً وَعِيَالًا، فَرَحِمْتُهُ فَخَلَّيْتُ سَبِيلَهُ.\nقَالَ: \"أَمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ\". فَرَصَدْتُهُ الثَّالِثَةَ فَجَاءَ يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ فَقُلْتُ: لأَرْفَعَنَّكَ إِلَى رَسُولِ اللهِ - ﷺ -، وَهَذَا آخِرُ ثَلَاثِ مَرَّاتٍ أَنَّكَ تَزْعُمُ لَا تَعُودُ ثُمَّ تَعُودُ. قَالَ: دَعْنِي أُعَلِّمْكَ كَلِمَاتٍ يَنْفَعُكَ اللهُ بِهَا. قُلْتُ: مَا هُوَ؟ قَالَ: إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الكُرْسِيِّ: ﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الحَىُّ القَيُّومُ﴾ [البقرة: ٢٥٥] حَتَّى تَخْتِمَ الآيَةَ، فَإِنَّكَ لَنْ يَزَالَ عَلَيْكَ مِنَ اللهِ حَافِظٌ وَلَا يَقْرَبَنَّكَ شَيْطَانٌ حَتَّى تُصْبِحَ. فَخَلَّيْتُ سَبِيلَهُ فَأَصْبَحْتُ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"مَا فَعَلَ أَسِيرُكَ البَارِحَةَ؟ \". قُلْتُ: يَا رَسُولَ اللهِ، زَعَمَ أَنَّهُ يُعَلِّمُنِي كَلِمَاتٍ، يَنْفَعُنِي اللهُ بِهَا، فَخَلَّيْتُ سَبِيلَهُ. قَالَ: \"مَا هِيَ؟ \".","vol":"15","page":195},{"text":"قُلْتُ: قَالَ لِي: إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الكُرْسِيِّ مِنْ أَوَّلِهَا حَتَّى تَخْتِمَ: ﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الحَىُّ القَيُّومُ﴾ [البقرة: ٢٥٥] وَقَالَ لِي: لَنْ يَزَالَ عَلَيْكَ مِنَ اللهِ حَافِظٌ وَلَا يَقْرَبَكَ شَيْطَانٌ حَتَّى تُصْبِحَ، وَكَانُوا أَحْرَصَ شَيْءٍ عَلَى الخَيْرِ. فَقَالَ النَّبِيُّ - ﷺ -: \"أَمَا إِنَّهُ قَدْ صَدَقَكَ وَهُوَ كَذُوبٌ، تَعْلَمُ مَنْ تُخَاطِبُ مُنْذُ ثَلَاثِ لَيَالٍ يَا أَبَا هُرَيْرَةَ؟ \". قَالَ: لَا. قَالَ: \"ذَاكَ شَيْطَانٌ\". [٣٢٧٥، ٥٠١٠ - فتح: ٤/ ٤٨٧]\nوقال عثمان بن الهيثم: ثنا عوف، عن محمد بن سيرين، عن أبي هريرة قال: وكلني رسول الله - ﷺ - بحفظ زكاة رمضان، فأتاني آتٍ، فجعل يحثو من الطعام. فذكر حديثًا فيه: دعني فإني محتاج. وفيه: أنه علمه آية الكرسي، وأنها حرز من الشيطان. كذا علقه هنا (^١)، وفي صفة إبليس (^٢) وفضائل القرآن (^٣) ووصله النسائي عن إبراهيم بن يعقوب، ثنا عثمان، فذكره (^٤).\nووصله الإسماعيلي من حديث الحسن بن السكن، وعبد العزيز بن سلام، عنه. وأبو نعيم من حديث هلال بن بشر، عنه.\nوللترمذي نحوه من حديث أبي أيوب، وقال: حسن غريب (^٥).\nوزعم ابن العربي أن البخاري رواه مقطوعًا، قال: وقد صححه قوم وضعفه آخرون. وعثمان هذا مؤذن البصرة، مات بعد المائتين (^٦)،\n_________\n(^١) ورد بهامش الأصل: بخط الشيخ في الهامش: زعم الضياء أن البخاري قال: وقال عياش عن أبي أيوب أن الغول كانت تجيء فتأخذ .. الحديث.\n(^٢) سيأتي برقم (٣٢٧٥) كتاب: بدء الخلق.\n(^٣) سيأتي برقم (٥٠١٠) باب: فضل سورة البقرة.\n(^٤) \"السنن الكبرى\" ٦/ ٢٣٨.\n(^٥) \"سنن الترمذي\" برقم (٢٨٨٠).\n(^٦) ورد بهامش الأصل ما نصه: في \"الكاشف\" توفي سنة ٣١٨ وفي الليل \"لابن =","vol":"15","page":196},{"text":"وعوف (^١) هو ابن أبي جميلة رزينة، عاش سبعًا وثمانين سنة (^٢).\nإذا تقرر ذلك فقوله في الترجمة: فترك الوكيل شيئًا. يريد أن أبا هريرة ترك الذي حثا الطعام حين شكى الحاجة، فأخبر بذلك رسول الله - ﷺ -، فأجاز فعله ولم يرده، ففهم منه أن من وكل على حفظ شيء، أو اؤتمن على مال فأعطى منه شيئًا لآخر أنه لا يجوز دهان كان بالمعروف؛ لأنه إنما جاز فعل أبي هريرة لإجازة الشارع له؛ لأنه لم يوكل أبا هريرة على عطاء، ولا أباح له إمضاء ما انتهب منه، وإنما وكله بحفظه خاصة، والدليل على صحة هذا التأويل أنه ليس لمن اؤتمن على شيء أن يتلف منه شيئًا، وأنه إذا أتلفه ضمنه، إلا أن يجيزه رب المال. وفي تعلق جواز ذلك بإجازة رب المال دليل على صحة الضمان لو لم يجزه.\nقال ابن بطال: ولا أعلم فيه خلافًا بين الفقهاء، وأما قوله: وإن أقرضه إلى أجل مسمى جاز، فلا أعلم خلافًا بين الفقهاء أن أحدًا لا يجوز له أن يقرض من وديعة عنده أو مال يستحفظه لأحدٍ شيئًا، لا حالًّا ولا إلى أجل، ولكنه إن فعل كان رب المال مخيرًا بين إجازة فعله، أو تضمينه، أو طلب الذي قبض المال، ويخرج قوله: وإن أقرضه إلى آخره. من أن الطعام كان مجموعًا للصدقة، فلما أخذ\n_________\n= عساكر مات لإحدى عشرة خلت من رجب سنة ٢٣٠، وفي \"الكاشف\" أنه ثقة ثبت أيضًا روى عن رجل عنه، قال الذهبي في \"المغني\" قال أبو حاتم: كان بآخره يُلقن، قال الدارقطني صدوق كبير الخطأ. [\"الكاشف\": (٣٧٤٦)، \"المغني\" ٢/ ٤٢٩].\n(^١) فوقها في الأصل: هو الأعرابي.\n(^٢) في هامش الأصل: في \"الكاشف\": قال: هو ثقة ثبت مات سنة ١٤٧ وفي \"المغني\": ثقة مشهور، قال بندار: قدري رافضي. [الكاشف: ٤٣٠٩، \"المغني\": ٢/ ٤٢٩].","vol":"15","page":197},{"text":"السارق، وقد حثا من الطعام وقال له: دعني فإني محتاج، فتركه، فكأنه سلفه ذلك الطعام إلى أجل، وهو وقت قسمته وتفرقته على المساكين؛ لأنهم كانوا يجمعونه قبل الفطر بثلاثة أيام للتفرقة، فكأنه سلفه إلى ذلك الأجل.\nوفيه: أن السارق لا يقطع في مجاعة، وأنه يجوز أن يعفي عنه قبل أن يبلغ الإمام، وأنه قد يعلم الشيطان علمًا ينتفع به إذا صدقه.\nوفيه: أن الكذاب قد يصدق في الندرة.\nوفيه: علامات النبوة لقوله \"ما فعل أسيرك البارحة\" وفيه تفسير لقوله تعالى: ﴿إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ﴾ [الأعراف: ٢٧]-يعني الشياطين- أن المراد بذلك ما هم عليه من خلقتهم الروحانية، فإذا شخصوا في صورة الأجسام المدركة بالعين جازت رؤيتهم كما تشخص الشيطان في هذا الحديث لأبي هريرة في صورة سارق (^١).\nوفي الترمذي في الحديث السالف: غول (^٢).\nوقوله: (يحثو)، هو بالواو، ويقال بالياء، وهي أعلى اللغتين، وكله بمعنى الغرف، وفيه أن الجن يأكلون الطعام، وهو موافق لقوله - ﵇ -: \"سألوني الزاد\" وإن كان في شعر العرب أنهم لا يأكلون، كما حكاه ابن التين، فإن قيل: أخذه متمردًا، فالظاهر خلافه؛ لأنه لو كان متمردًا غير محتاج إلى طعام ما علمه آية الكرسي.\nوفيه: ظهور الجن، وتكلمهم بكلام الإنس، وسرقتهم.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٤٨ - ٤٤٩.\n(^٢) \"سنن الترمذي\" برقم (٢٨٨٠).","vol":"15","page":198},{"text":"وفيه: قبول عذر السارق.\nوقوله: (وعلى عيال) -أي: نفقة عيال، مثل ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢] ويحتمل أن يكون بمعنى: لي. والأول أبين.\nوعن الداودي: قيل له أسير؛ لأنه كان ربطه يسير، وهو الحبل من الجلد، وهذِه عادة العرب كانوا يربطون الأسير بالقد، وهو الأسر بفتح الهمزة، واعترض ابن التين فقال: قول الداودي: إن السير: الحبل من الجلد لم يذكره غيره، وإنما السير: الجلد، فلو كان مأخوذًا مما ذكره لكان تصغيره يسير، ولم تكن الهمزة فاءه.\nوفي \"الصحاح\": شدَّ الإسار، وهو القد (^١) (^٢). وفي بعض روايات هذا الحديث: فقال الشيطان: أعلمك آية، فلا يقربك شيطان.\nقلت: وما هي؟ قال: لا أستطيع أن أتكلم بها، آية الكرسي (^٣).\nومعنى: رصدته: أعددته.\nوفيه: وعيد أبي هريرة برفعه إليه، وخدعة الشيطان.\nوفيه: أن الثالثة بلاغ في الإعذار.\nوفيه: فضل آية الكرسي.\nوقال ابن مسعود: إنها أعظم آية نزلت (^٤)، ولم ينكر عليه عمر،\n_________\n(^١) ورد بهامش الأصل: في \"الصحاح\" الإسار: النقد.\n(^٢) \"الصحاح\" ٢/ ٥٧٨ مادة: أسر.\n(^٣) ذكرها المنذري في \"الترغيب والترهيب\" ١/ ٢٣٧ وقال: رواه الترمذي وغيره من حديث أبي أيوب. والذي عند الترمذي (٢٨٨٠) ليس بهذا اللفظ وإنما هو عند أحمد ٥/ ٤٢٣ بنحوه دون قوله: لا أستطيع أن أتكلم بها.\n(^٤) رواه الترمذي برقم (٢٨٨٤) من طريق الحميدي قال: قال سفيان بن عيينة في تفسير حديث ابن مسعود: ما خلق الله من سماء ولا أرض أعظم من آية الكرسي. =","vol":"15","page":199},{"text":"-يعني: أعظم ثوابًا-.\nوفيه: أن للشيطان نصيبًا من ترك ذكر الله عند المنام، وحفظ الشياطين لبعض القرآن.\nوقوله: (فاقرأ آية الكرسي حتى خاتمتها). أي: العلي العظيم.\n_________\n= وله طريق رواه الطبراني في \"المعجم الكبير\" ٩/ ١٣٣ (٨٦٥٩) بلفظ مقارب وفيه: إن أعظم اية في كتاب الله ﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الحَيُّ القَيُّومُ﴾. قال الهيثمي في \"المجمع\" ٧/ ١٢٦: ورجاله رجال الصحيح.","vol":"15","page":200},{"text":"<span data-type='title' id=toc-1687>١١ - باب إِذَا بَاعَ الوَكِيلُ شَيْئًا فَاسِدًا فَبَيْعُهُ مَرْدُودٌ</span>\n٢٣١٢ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ، حَدَّثَنَا مُعَاوِيَةُ -هُوَ ابْنُ سَلاَّمٍ- عَنْ يَحْيَى قَالَ: سَمِعْتُ عُقْبَةَ بْنَ عَبْدِ الغَافِرِ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - قَالَ: جَاءَ بِلَالٌ إِلَى النَّبِيِّ - ﷺ - بِتَمْرٍ بَرْنِيٍّ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"مِنْ أَيْنَ هَذَا؟ \". قَالَ بِلَالٌ: كَانَ عِنْدَنَا تَمْرٌ رَدِيٌّ، فَبِعْتُ مِنْهُ صَاعَيْنِ بِصَاعٍ؛ لِنُطْعِمَ النَّبِيَّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ - عِنْدَ ذَلِكَ: \"أَوَّهْ أَوَّهْ، عَيْنُ الرِّبَا عَيْنُ الرِّبَا، لَا تَفْعَلْ، وَلَكِنْ إِذَا أَرَدْتَ أَنْ تَشْتَرِيَ فَبِعِ التَّمْرَ بِبَيْعٍ آخَرَ ثُمَّ اشْتَرِهِ\". [مسلم: ١٥٩٤ - فتح: ٤/ ٤٩٠]\nذكر فيه حديث أبي سعيد الخدري: جَاءَ بِلَالٌ إِلَى رسول الله - ﷺ - بِتَمْرٍ بَرْنِيٍّ، فَقَالَ لَهُ: \"مِنْ أَيْنَ هَذَا؟ \". قَالَ: كَانَ عِنْدَنَا تَمْرٌ رَدِيٌّ، فَبِعْتُ مِنْهُ صَاعَيْنِ بِصَاعٍ؛ لِنُطْعِمَ النَّبِيَّ - ﷺ -، فَقَالَ عِنْدَ ذَلِكَ: \"أَوَّهْ، عَيْنُ الرِّبَا، عَيْنُ الرِّبَا، لَا تَفْعَلْ، وَلَكِنْ إِذَا أَرَدْتَ أَنْ تَشْتَرِيَ فَبِعِ التَّمْرَ بِبَيْعٍ آخَرَ ثُمَّ اشْتَرِهِ\".\nوقد سلف في باب: إذا أراد بيع تمر بتمر خير منه (^١)، والبخاري رواه هنا عن إسحاق.\nقال الجياني: لم ينسبه أحد من شيوخنا فيما بلغني، قال: ويشبه أن يكون ابن منصور، فقد روى مسلم (^٢)، عنه، عن يحيى بن صالح هذا الحديث. وقال في الكسوف (^٣) (^٤)، وهنا، والأيمان والنذور (^٥)، وعمرة\n_________\n(^١) سلف برقم (٢٢٠١، ٢٢٠٢) كتاب: البيوع.\n(^٢) \"صحيح مسلم\" رقم (١٥٩٤/ ٩٦) كتاب: المساقاة، باب: بيع الطعام مثلًا بمثل.\n(^٣) سلف برقم (١٠٤٥) باب: النداء بـ (الصلاة جامعة في الكسوف).\n(^٤) ورد بهامش الأصل: في باب: النداء بالصلاة جامعة.\n(^٥) سيأتي برقم (٦٦٢٦) باب: قول الله تعالى ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ﴾.","vol":"15","page":201},{"text":"الحديبية (^١): حدثنا إسحاق، ثنا يحيى بن صالح، ثنا معاوية بن سلام (^٢).\nوالبرني -بفتح الباء- من أطيب التمر. وقوله: \"أوه\" قال في \"المطالع\": هي بالقصر والتشديد وسكون الهاء، كذا رويناه، وقيل بالمد، ولا معنى لمدها إلا بعد الصوت، وقيل: بسكون الواو وكسر الهاء، ومن العرب من يمد الهمزة ويجعل مدها واوين فيقول: آووه، وكله بمعنى التحزن، وعبرَّ بأوه ليكون أبلغ في الموعظة. وقال صاحب \"العين\": تأوه الرجل آهة إذا توجع، ويقال: أوهة لك، في موضع مشتقة وهم، ويقال: أوه من كذا، على معنى التذكر والتحزن (^٣).\nوقوله: \"عين الربا\" أي: نفس الربا، ولا خلاف أن من باع بيعًا فاسدًا أن بيعه مردود.\nوقوله \"أوه\" دليل على فسخه؛ لأن الله تعالى قد أمر في كتابه وقضى برد رأس المال بقوله تعالى ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَ﴾ [البقرة: ٢٧٨] إلى قوله ﴿فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ﴾ [البقرة: ٢٧٩] وقد روي في هذا الحديث عن بلال أنه - ﵇ - قال: \"اردده\" وفي رواية عنه: \"انطلق فرده على صاحبه، وخذ تمرك فبعه بحنطة أو شعير، ثم اشتر من هذا التمر، ثم جئني\" وساق الحديث (^٤)، وإنما الغرض في بيع الطعام من صنف واحد مثلًا بمثل التوسعة على الناس، ولئلا يستولي أهل الجدة على الطيِّب.\n_________\n(^١) سيأتي برقم (٤١٧١) كتاب: المغازي.\n(^٢) \"تقييد المهمل\" ٣/ ٩٦٨.\n(^٣) \"العين\" ٤/ ١٠٤ بنحوه.\n(^٤) رواه الطبراني ١/ ٣٣٩ من طريق قيس بن الربيع عن أبي حمزة عن سعيد بن المسيب، عن عمر بن الخطاب ﵁ عن بلال ﵁ به.\nورواه البزار في \"مسنده\" ٤/ ٢٠٠ (١٣٦٢) والروياني في \"مسنده\" ٢/ ١٨ (٧٥٥) من طريق منصور عن أي حمزة به بإسقاط عمر ﵁ وأعله الدارقطني بأبي =","vol":"15","page":202},{"text":"<span data-type='title' id=toc-1688>١٢ - باب الوَكَالَةِ فِي الوَقْفِ وَنَفَقَتِهِ، وَأَنْ يُطْعِمَ صَدِيقًا لَهُ وَيَأْكُلَ بِالمَعْرُوفِ</span>\n٢٣١٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ فِي صَدَقَةِ عُمَرَ ﵁ لَيْسَ عَلَى الوَلِيِّ جُنَاحٌ أَنْ يَأْكُلَ وَيُؤْكِلَ صَدِيقًا [لَهُ] غَيْرَ مُتَأَثِّلٍ مَالًا، فَكَانَ ابْنُ عُمَرَ هُوَ يَلِي صَدَقَةَ عُمَرَ يُهْدِي لِلنَّاسِ مِنْ أَهْلِ مَكَّةَ، كَانَ يَنْزِلُ عَلَيْهِمْ. [٢٧٣٧، ٢٧٦٤، ٢٧٧٢، ٢٧٧٣، ٢٧٧٧ - مسلم: ١٦٣٢ - فتح: ٤/ ٤٩١]\nثم ساق حديث سفيان، عَنْ عَمْرٍو قَالَ فِي صَدَقَةِ عُمَرَ لَيْسَ عَلَى الوَلِيِّ جُنَاحٌ أَنْ يَأكُلَ وُيؤْكِلَ صَدِيقًا غَيْرَ مُتَأَثِّلٍ مَالًا، فَكَانَ ابن عُمَرَ هُوَ يَلِي صَدَقَةَ عُمَرَ يُهْدِي لِلنَّاسِ مِنْ مَكةَ، كَانَ يَنْزِلُ عَلَيْهِمْ.\nهذا الحديث كرره البخاري، وفي رواية: كان يقال للمال: ثمغ، وكان نخلا (^١)، ولأبي داود: فما عما من تمره فهو للسائل والمحروم، وإن شاء وَلِيُّ ثَمْغٍ اشترى من ثمره رقيقًا لعمله. وفي لفظ: هذا ما أوصى به ابن عمر إن حدث لي حدث أن ثمغًا. وصرمة بن الأكوع، والعبد الذي فيه، والمائة سهم التي بخيبر، ورقيقه الذي فيه، والمائة التي أطعمه رسول الله - ﷺ - بالوادي، الحديث (^٢).\n_________\n= حمزة وقال: أبو حمزة مضطرب الحديث، والاضطراب في الإسناد من قبله. والله أعلم. ا. هـ من \"العلل\" ٢/ ١٥٨ - ١٥٩.\n(^١) سيأتي برقم (٢٧٦٤) كتاب: الوصايا، باب: وما للوصي أن يعمل في مال اليتيم، وما يأكل منه بقدر عمالته.\n(^٢) \"سنن أبي داود\" (٢٨٧٩)، ورواه عبد الرزاق في \"المصنف\" ١٠/ ٣٧٧ والبيهقي في \"السنن\" ٦/ ١٦٠ من طريق أخرى عن ابن وهب، وذكره الألباني في \"صحيح أبي دواد\" وقال: هذِه وجادة ثبتت من طرق جيدة، وسكت عنها الحافظ في \"الفتح\" ٥/ ٤٠٢ والله أعلم.","vol":"15","page":203},{"text":"وثمغ -بالثاء المثلثة، ثم ميم ساكنة، ثم غين معجمة- موضع تلقاء المدينة (^١)، كان فيه مال لعمر، فخرج إليه يومًا ففاتته صلاة العصر، فقال شغلني ثَمْغ عن الصلاة، أشهدكم أنها صدقة.\nذكره الإسماعيلي عن عمر، وقال: كان ابن عمر إذا قدم مكة أهدى إلى آل عبد الله بن خلد بن أسيد من صدقة عمر. ولأبي نعيم من حديث أيوب، عن نافع: أوصى عمر، الحديث من حديث أيوب أنه أخذ هذا الحديث عن عمرو بن دينار في صدقة عمر لا حرج عليه -يعني على وليه في تمره- أن يأكل منه أو يؤاكل صديقًا غير متمول منه مالًا. وهذا لفظ معمر، وهذا إنما أخذه عمر من كتاب الله تعالى في ولي اليتيم، في قوله تعالى ﴿وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالمَعْرُوفِ﴾ [النساء: ٦].\nوالمعروف: ما يتعارفه الناس بينهم غير مكتسب مالا، فهذا مباح عند الحاجة، وهذا سنة الوقف أن يأكل منه الولي له ويؤكل؛ لأن الحبس لهذا حبس، وليس هو مثل من اؤتمن على مال غيره لغير الصدقة فأعطى منه بغير إذن ربه شيئًا فإنه لا يجوز ذلك بالإجماع.\nوفيه: أن الناس في أوقافهم على شروطهم.\nومعنى (غير متأثل) جامع مالًا.\nوفيه: دليل على أبي حنيفة في منعه الحبس وأن كان ربعًا (^٢)، وأهدى ابن عمر للشرط الذي في الوقف أن يؤكل صديقًا له -أي: يطعم- وأنه كان ينزل على الذين يهدى إليهم مكافأة عن طعامه،\nفكأنه هو أكله.\nوفيه: الاستضافة ومكافأة الضيف.\n_________\n(^١) انظر: \"معجم البلدان\" ١/ ٣٤٦.\n(^٢) انظر: \"مختصر الطحاوي\" ١٣٦ - ١٣٧.","vol":"15","page":204},{"text":"<span data-type='title' id=toc-1689>١٣ - باب الوَكَالَةِ فِي الحُدُودِ</span>\n٢٣١٤ - ٢٣١٥ - حَدَّثَنَا أَبُو الوَلِيدِ، أَخْبَرَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ، عَنْ زَيْدِ بْنِ خَالِدٍ وَأَبِي هُرَيْرَةَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَاغْدُ يَا أُنَيْسُ إِلَى امْرَأَةِ هَذَا، فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا\".\nالحديث ٢٣١٤ - [٢٦٤٩، ٢٦٩٦، ٢٧٢٥، ٦٦٣٤، ٦٨٢٨، ٦٨٣١، ٦٨٣٦، ٦٨٤٣، ٦٨٦٠، ٧١٩٤، ٧٢٥٩، ٧٢٧٩ - فتح: ٤/ ٤٩١]\nالحديث ٢٣١٥ - [٢٦٩٥، ٢٧٢٤، ٦٦٣٣، ٦٨٢٧، ٦٨٣٣، ٦٨٣٥، ٦٨٤٢، ٦٨٥٩، ٧١٩٣، ٧٢٥٨، ٧٢٦٠، ٧٢٧٨ - مسلم: ١٦٩٧، ١٦٩٨ - فتح: ٤/ ٤٩١]\n\n٢٣١٦ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا عَبْدُ الوَهَّابِ الثَّقَفِيُّ، عَنْ أَيُّوبَ، عَنِ ابْنِ أَبِي، مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الحَارِثِ قَالَ: جِيءَ بِالنُّعَيْمَانِ -أَوِ ابْنِ النُّعَيْمَانِ- شَارِبًا، فَأَمَرَ رَسُولُ اللهِ - ﷺ - مَنْ كَانَ فِي البَيْتِ أَنْ يَضْرِبُوا، قَالَ: فَكُنْتُ أَنَا فِيمَنْ ضَرَبَهُ، فَضَرَبْنَاهُ بِالنِّعَالِ وَالجَرِيدِ. [٦٧٧٤، ٦٧٧٥ - فتح: ٤/ ٤٩٢]\nذكر فيه حديث زيد بن خالد وأبي هريرة عَنِ النَّبِيِّ - ﷺ -: \"وَاغْدُ يَا أُنَيْسُ إِلَى امْرَأَةِ هذا، فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا\".\nوحديث عُقْبَةَ بْنِ الحَارِثِ قَالَ: جِيءَ بِالنُّعَيْمَانِ -أَوِ بابْنِ النُّعَيْمَانِ- شَارِبًا، فَأَمَرَ رَسُولُ اللهِ - ﷺ - مَنْ كَانَ فِي البَيْتِ فليَضْرِبُوا، قَالَ: كُنْتُ أَنَا فِيمَنْ ضَرَبَهُ، فَضَرَبْنَاهُ بِالنعَالِ وَالجَرِيدِ.\nالشرح:\nالحديث الأول سيأتي في النذور (^١)، والمحاربين (^٢)، والصلح (^٣)،\n_________\n(^١) رقم (٦٦٣٣، ٦٦٣٤) باب: كيف كانت يمين النبي - ﷺ -.\n(^٢) رقم (٦٨٢٧، ٦٨٢٨) باب: الاعتراف بالزنا.\n(^٣) رقم (٢٦٩٥، ٢٦٩٦) باب: إذا اصطلحوا على صلح جور فالصلح مردود.","vol":"15","page":205},{"text":"والشروط (^١)، والأحكام (^٢)، والشهادات (^٣)، والاعتصام (^٤)، وخبر الواحد (^٥)، وله قصة. وحديث عقبة، يأتي في بابه (^٦).\nوأنيس هو ابن الضحاك الأسلمي، ويقال مكبرًا، ذكر له أبو عمر حديثًا. والنعيمان (^٧) هو ابن عمرو بن رفاعة البخاري، يقال له: نعمان، بدري مزاح، توفي في خلافة معاوية.\nوفي حديث أنيس من الفقه أنه يجوز للإمام أن يبعث في إنفاذ الحكم من يقوم مقامه فيه كالوكيل للموكل.\nواختلف العلماء في الوكالة في الحدود والقصاص، فذهب أبو حنيفة وأبو يوسف إلى أنه لا يجوز قبولها في ذلك، ولا يقيم الحد والقصاص حتى يحضر المدعي، وهو قول الشافعي. وقال ابن أبي ليلى وجماعة: تقبل الوكالة في ذلك، وقالوا: لا فرق بين الحدود والقصاص والديون إلا أن يدعي الخصم أن صاحبه قد عفا، فيوقف عن النظر فيه حتى يحضر (^٨).\n_________\n(^١) رقم (٢٧٢٤، ٢٧٢٥) باب: الشروط التي لا تحل في الحدود.\n(^٢) رقم (٧١٩٣، ٧١٩٤) باب: هل يجوز للحاكم أن يبعث رجلًا وحده للنظر في الأمور.\n(^٣) رقم (٢٦٤٩) باب: شهادة القاذف والسارق والزاني.\n(^٤) رقم (٧٢٧٨، ٧٢٧٩) باب: الاقتداء بسنن رسول الله - ﷺ -.\n(^٥) رقم (٧٢٥٨، ٧٢٥٩) باب: ما جاء في إجازة خبر الواحد الصدوق.\n(^٦) سيأتي برقم (٦٧٧٤، ٦٧٧٥) كتاب: الحدود، باب: من أمر بضرب الحد في البيت، باب: الضرب بالجريد والنعال.\n(^٧) ورد بهامش الأصل: جعله غير واحد في الكبير قال: وهو الذي يقال له: نعيمان، وكونه توفي في أيام معاوية، عزاه النووي في \"تهذيبه\" لابن عساكر.\n(^٨) انظر: \"الهداية\" ٣/ ١٥٢ - ١٥٣، \"البيان\" ٦/ ٤٠٠.","vol":"15","page":206},{"text":"وقول من أجاز الوكالة في ذلك تشهد له الأحاديث الثابتة. فإن قلت: حديث ابن النعيمان أقيم الحد بحضرته. قلت: معناه متحد؛ لأنه كله عن أمره، فتارة أرسل، وتارة فعل بحضرته؛ لأنه لا يتولاه بنفسه. ويجيء على مذهب مالك أن الحد يقام على المقرِّ دون حضور المدعي، خلاف قول أبي حنيفة والشافعي؛ لأنه حق قد وجب عليه، وليس دعواه على المدعي بما يسقط الحد مما يجب أن يلتفت إليه بمجرد دعواه، إلا أن يقيم بينة على ما ادعى من ذلك، ففيه: جواز استنابة الحاكم في بعض القضايا من يحكم فيها -كما أسلفناه- مع تمكنه من مباشرتها، وسيأتي واضحًا في الصلح (^١).\nوفيه: إقامة الحدود والضرب بالنعال والجريد كان في زمن رسول الله - ﷺ - ثم رتبه عمر ثمانين.\nوفيه: أن حد الخمر لا يستأنى به الإفاقة كحد الحامل لوضع حملها.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ٤٥٢.","vol":"15","page":207},{"text":"<span data-type='title' id=toc-1690>١٤ - باب الوَكَالَةِ فِي البُدْنِ وَتَعَاهُدِهَا</span>\n٢٣١٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ حَزْمٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّهَا أَخْبَرَتْهُ: قَالَتْ عَائِشَةُ ﵂: أَنَا فَتَلْتُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ - ﷺ - بِيَدَيَّ، ثُمَّ قَلَّدَهَا رَسُولُ اللهِ - ﷺ - بِيَدَيْهِ، ثُمَّ بَعَثَ بِهَا مَعَ أَبِي، فَلَمْ يَحْرُمْ عَلَى رَسُولِ اللهِ - ﷺ - شَيْءٌ أَحَلَّهُ اللهُ لَهُ حَتَّى نُحِرَ الهَدْيُ. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح: ٤/ ٤٩٢]\nذكر فيه حديث عائشة: أَنَا فَتَلْتُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ - ﷺ - .. الحديث. سلف في الحج (^١). والوكالة في البدن، وفي كل ما يجوز للإنسان أن ينوب غيره فيه منابه من الأعمال جائزة لا خلاف في شيء من ذلك.\nوفي قولها: (لم يحرم عليه شيء أحله الله حتى نحر الهدي). رد على ابن عباس: من قلد هديه صار محرمًا بنفس تقليده، وقيل: لأن ناسًا يقولون: إذا أهل ذو الحجة تشبه بهم.\n_________\n(^١) رقم (١٦٩٦) باب: من أشعر وقلد بذي الحليفة ثم أحرم.","vol":"15","page":208},{"text":"<span data-type='title' id=toc-1691>١٥ - باب إِذَا قَالَ الرَّجُلُ لِوَكِيلِهِ: ضَعْهُ حَيْثُ أَرَاكَ اللهُ. وَقَالَ الوَكِيلُ: قَدْ سَمِعْتُ مَا قُلْتَ</span>.\n٢٣١٨ - حَدَّثَنِي يَحْيَى بْنُ يَحْيَى قَالَ: قَرَأْتُ عَلَى مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ ﵁ يَقُولُ: كَانَ أَبُو طَلْحَةَ أَكْثَرَ الأَنْصَارِ بِالمَدِينَةِ مَالًا، وَكَانَ أَحَبَّ أَمْوَالِهِ إِلَيْهِ بِيْرُ حَاءَ وَكَانَتْ مُسْتَقْبِلَةَ المَسْجِدَ، وَكَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُهَا وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّبٍ، فَلَمَّا نَزَلَتْ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] قَامَ أَبُو طَلْحَةَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ اللهَ تَعَالَى يَقُولُ فِي كِتَابِهِ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] وَإِنَّ أَحَبَّ أَمْوَالِي إِلَىَّ بِيْرُحَاءَ، وَإِنَّهَا صَدَقَةٌ للهِ أَرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ اللهِ، فَضَعْهَا يَا رَسُولَ اللهِ حَيْثُ شِئْتَ، فَقَالَ: \"بَخٍ، ذَلِكَ مَالٌ رَائِحٌ، ذَلِكَ مَالٌ رَائِحٌ. قَدْ سَمِعْتُ ٣/ ١٣٥ مَا قُلْتَ فِيهَا، وَأَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ\". قَالَ: أَفْعَلُ يَا رَسُولَ اللهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ.\nتَابَعَهُ إِسْمَاعِيلُ، عَنْ مَالِكٍ. وَقَالَ رَوْحٌ، عَنْ مَالِكٍ: \"رَابِحٌ\". [انظر: ١٤٦١ - مسلم: ٩٩٨ - فتح: ٤/ ٤٩٣]\nذكر فيه: حَدَّثَنِا يَحْيَى بْنُ يَحْيَى قَالَ: قَرَأْتُ عَلَى مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: كَانَ أَبُو طَلْحَةَ أَكْثَرَ أَنْصَارِي بِالمَدِينَةِ مَالًا، وَكَانَ أَحَبَّ أَمْوَالِهِ إِلَيْهِ بِيْرُحَا .. الحديث بطوله. وقد سلف في الزكاة (^١)، تابعه إسماعيل عن مالك.\nوقال روح عن مالك: رابح. ويحيى (خ م ت س) هذا هو الخراساني (^٢)،\n_________\n(^١) سلف برقم (١٤٦١) باب: الزكاة على الأقارب.\n(^٢) ورد بهامش الأصل: هو الحمصي، ثبت فقيه صاحب حديث، وليس بالكثير جدًّا، مات سنة ٢٢٦ هـ[انظر: الكاشف: (٦٢٦٤)].","vol":"15","page":209},{"text":"وهو من جلة أهل الحديث، وَثَمَّ آخر غساني وأندلسي صاحب مالك وغير ذلك. وأبو طلحة جد إسحاق اسمه زيد بن سهل الصحابي، مات سنة أربع وثلاثين.\nووقع في كتاب ابن التين أن اسمه خالد، فاحذره.\nوقوله: (قد سمعتُ ما قلت) يدل على قبوله - ﵇ - لما جعل إليه أبو طلحة من الرأي في وضعها، ثم رد رسول الله - ﷺ - الوضع فيها إلى أبي طلحة بعد أن أشار عليه في من يضعها.\nوفيه: أن للوكيل أن يقبل ما وكل عليه وله أن يرد، وأن الوكالة لا تتم إلا بقبول الوكيل، ألا ترى أن أبا طلحة قال لرسول الله - ﷺ -: فضعها يا رسول الله حيث أراك الله. فأشار عليه بالرأي، ورد عليه العمل، وقال \"أرى أن تجعلها في الأقربين\" فتولى أبو طلحة قسمتها.\nوفيه: أن من أخرج شيئًا من ماله لله ولم يُمَلِّكه أحدًا، فجائز أن يضعه حيث أراه الله من سبل الخير، وجائز أن يشاور فيه من يشق برأيه من إخوانه، وليس لذلك وجه معلوم لا يتعدى، كما قال بعض الناس: يعني قول الرجل: لله، وفي سبيل الله. في وجه دون وجه، ألا ترى هذِه الصدقة الموقوفة رجعت إلى قرابة أبي طلحة، ولو سبلها في وجه من الوجوه لم تصرف إلى غيره.\nواختلف الفقهاء إذا قال الرجل: خذ هذا المال فاجعله حيث أراك الله من وجوه الخير، هل يأخذ منه لنفسه إن كان فقيرًا أم لا؟\nفقالت طائفة: لا يأخذ منه شيئًا؛ لأنه إنما أمر بوضعه عند غيره، وهذا يشبه مذهب مالك في \"المدونة\"، كما قاله ابن بطال: سئل مالك عن رجل أوصى بثلث ماله لرجل أن يجعله حيث رأى، فأعطاه","vol":"15","page":210},{"text":"ولد نفسه -يعني ولد الوصي- أو أحدًا من ذوي قرابته؟ قال: مالك: لا أرى ذلك جائزًا.\nوقال آخرون: يأخذ منه كنصيب أحد الفقراء. وقال آخرون: جائز أن يأخذه لنفسه كله إن كان فقيرًا. ووجه من قال: لا يأخذ منه شيئًا لنفسه؛ لأن ربه وضعه في الفقراء، ولم يأذن له أن يأخذه لنفسه، ولو شاء أن يعطيه له لم يأمره أن يضعه في غيره، وكأنه أقامه مقام نفسه، ولو فرقه ربه لم يحبس منه شيئًا. ووجه قول من قال: يأخذ منه كنصيب أحد الفقراء، فهو أن ربه وضعه في الفقراء، وهو أحدهم، فلم يتعد ما قيل له.\nووجه قول من قال: إنه يأخذه كله لنفسه. أن ربه أمره أن يضعه في الفقراء، ومعلوم أنه لا يحيط بجماعتهم، وأن المال إنما يوضع في بعضهم، وإذا كان فقيرًا فهو بعضهم؛ لأنه من الصفة التي أمره أن\nيضعه فيهم (^١).\nوفيه، وفي الآية دليل على فضل الكفاف على الغنى والفقر؛ لقوله تعالى ﴿مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] ولم يقل ما تحبون.\nوفيه: دخول الشارع حوائط أصحابه، وشربه من الماء العذب.\nوالذخر: ما يعتد به.\nوبيرحاء يمد ويقصر، وقد سلف ما فيه بزيادة.\nوبخ: كلمة تقولها العرب عند قبول فعل من تخاطبه، يقال عند مدح الشيء، وتبخبخ فلان إذا قال ذلك (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٥٤ - ٤٥٥، وقول مالك في \"المدونة\" ٤/ ٣٩٩.\n(^٢) \"المجمل\" ١/ ١١١ مادة: [بخ].","vol":"15","page":211},{"text":"ورائح. أي: يروح لصاحبه بالأجر إلى يوم القيامة أو يروح عليه في الآخرة بالأجر العظيم. ومن رواه بالباء أي: مربوح فيه، وقيل: وضعه صاحب موضع الربح.\nوتقول العرب: متجر رابح، ويقال: مربح.\nوفيه رواية الحديث بالمعنى؛ لأنه إنما قال إحدى الكلمتين، نبه عليه الداودي، وليس ببين، وإنما هي رواية بالياء وأخرى بالباء.\nوقوله: (\"إني أرى أن تجعلها في الأقربين\") مع قولها: فضعها يا رسول الله حيث شئت.\nوفيه: أن للوكيل أن لا يقبل الوكالة كما سلف، وأن الصدقة على الأقارب لها فضل.\nوفي حديث آخر أنه قسمها بين أُبي وحسان (^١).\nوقوله: (أفعل يا رسول الله). هو فعل مستقبل مرفوع. وقال الداودي يحتمل أن افْعل أنت ذاك، قد أمضيته على ما قلت فجعله أمرًا، والأول أولى؛ لقوله: فقسمها أبو طلحة.\nوفيه: الرجل إذا تصدق بمعين يخرجه كله، بخلاف قوله: مالي صدقة أنه يخرج الثلث، فهذا أصل لمن عين شيئًا من ماله، ولو عين ماله كله وجب عليه إخراجه، وليس في الحديث في ذلك بيان، بل فيه أن ذلك كان يسيرًا من مال أبي طلحة؛ لأنه كان أكثر أنصاري بالمدينة مالًا.\n_________\n(^١) سيأتي برقم (٢٧٥٨) كتاب: الوصايا، باب: من تصدق إلى وكيله، ثم رد الوكيل إليه.","vol":"15","page":212},{"text":"واختلفت المالكية إذا عين شيئًا من ماله، هل يخرج ثلثه أو جميعه؟ وكذلك إذا كان أكثر من ثلثه، هل يخرج جميعه أو يقتصر على ما حمل الثلث منه كالوصايا؟ ذكره ابن الجلاب.\nوليس في الحديث بيان لشيء من ذلك، بل قال: كان أحب أموالي إليَّ. فدل أن له أموالًا غيره.","vol":"15","page":213},{"text":"<span data-type='title' id=toc-1692>١٦ - باب وَكَالَةِ الأَمِينِ فِي الخِزَانَةِ وَنَحْوِهَا</span>\n٢٣١٩ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الخَازِنُ الأَمِينُ الذِي يُنْفِقُ -وَرُبَّمَا قَالَ: الَّذِى يُعْطِي- مَا أُمِرَ بِهِ كَامِلًا مُوَفَّرًا طَيِّبٌ نَفْسُهُ إِلَى الذِي أُمِرَ بِهِ أَحَدُ المُتَصَدِّقَيْنِ\". [انظر: ١٤٣٨ - مسلم: ١٠٢٣ - فتح: ٤/ ٤٩٣]\nذكر حديث أبي موسى عَنِ النَّبِيِّ - ﷺ -: \"الخَازِنُ الأَمِينُ الذِي يُنْفِقُ -وَرُبَّمَا قَالَ: الذِي يُعْطِي- مَا أُمِرَ بِهِ كَامِلًا طَيِّبًا نَفْسُهُ إِلَى الذِي أُمِرَ بِهِ أَحَدُ المُتَصَدِّقَيْنِ\".\nوقد سلف (^١)، وإنما كان أحد المتصدقين؛ لأنه معين على إنفاذ الحسبة، وأما إذا أعطاه كارهًا غير مريد لإعطائه لم يؤجر على ذلك؛ لأنه لا نية له مع فعله، وقد أخبر الشارع أن الأعمال بالنيات، فدل\nذلك على أنها إذا لم تصحبها نية، أنه لا يؤجر بها، ألا ترى أن المنافقين لم تقبل منهم صلاة ولا صيام ولا غيرهما إذ عريت أعمالهم عن النيات.\n_________\n(^١) سلف برقم (١٤٣٨) كتاب: الزكاة، باب: أجر الخادم إذا تصدق بأمر صاحبه غير مفسدٍ.","vol":"15","page":214},{"text":"٤١\nالحرث والمزارعة","vol":"15","page":215},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1693>٤١ - الحرث والمزارعة</span>\n<span data-type='title' id=toc-1694>١ - باب: فَضْلِ الزَّرْعِ وَالغَرْسِ إِذَا أُكِلَ مِنْهُ</span>\nوَقَوْلِهِ تَعَالَى: ﴿أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (٦٣) أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (٦٤) لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا﴾ [الواقعة: ٦٣ - ٦٥].\n\n٢٣٢٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ ح. وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ المُبَارَكِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا، أَوْ يَزْرَعُ زَرْعًا، فَيَأْكُلُ مِنْهُ طَيْرٌ أَوْ إِنْسَانٌ أَوْ بَهِيمَةٌ، إِلَّا كَانَ لَهُ بِهِ صَدَقَةٌ\".\nوَقَالَ لَنَا مُسْلِم: حَدَّثَنَا أَبَانُ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَس، عَنِ النَّبِيِّ. [٦٠١٢، - مسلم: ١٥٥٣ - فتح: ٥/ ٣]\nذكر فيه حديث أنس، فقال: حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ المُبَارَكِ، ثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا، أَوْ يَزْرَعُ زَرْعًا،","vol":"15","page":217},{"text":"فَيَأْكُلُ مِنْهُ طَيْرٌ أَوْ إِنْسَانٌ أَوْ بَهِيمَةٌ، إِلَّا كَانَ لَهُ بِهِ صَدَقَةٌ\".\nوَقَالَ لَنَا مُسْلِمٌ: ثَنَا أَبَانُ، ثَنَا قَتَادَةُ، ثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nكذا ذكره بلفظ: (وقال لنا مسلم) وهو شيخه بلفظ التحديث، حتى جعله بعضهم معلقًا. وأباه أبو نعيم فقال: روى البخاري هذا الحديث وأتى به لتصريح قتادة فيه بسماعه من أنس ليسلم من تدليس قتادة.\nوأخرجه أيضًا مسلم، عن عبد بن حميد، ثنا مسلم بن إبراهيم، ثنا\nأبان بن يزيد العطار، ثنا قتادة عن أنس (^١)، وعنده أيضًا: عن جابر، عن أم مبشر أنه - ﵇ - دخل نخلًا لها، فسأل: \"مَنْ غرس هذا النخل أمسلم أم كافر؟ \" قالوا: مسلم .. الحديث، وفي رواية: دخل على أم معبد أو أم مبشر الأنصارية (^٢)، وفي رواية له: عن جابر، عن امرأة زيد بن حارثة، بدل: (أم مبشر) (^٣). وفي بعض نسخ مسلم: أم بشر، وهو من أفراده.\nقلت: ورأيت من قال من شيوخنا: إن أم معبد هي أم مبشر وأم بشير، واسمها: خليدة (^٤).\nقال ابن عبد البر: هي بنت البراء بن معرور الأنصارية (^٥). وفي الباب عن أبي أيوب، ذكره الطبراني (^٦) وأبي سعيد.\n_________\n(^١) \"صحيح مسلم\" برقم (١٥٥٣/ ١٣) كتاب: المساقاة، باب: فضل الغرس والزرع.\n(^٢) المصدر السابق رقم (١٥٥٢).\n(^٣) المصدر السابق (١٥٥٢/ ١١).\n(^٤) ذكره النووي في \"شرح مسلم\" ١٠/ ٢١٤، ولم يصححه.\n(^٥) \"الاستيعاب\" ٤/ ٥١١.\n(^٦) \"المعجم الكبير\" ٤/ ١٤٨ (٣٩٦٨).","vol":"15","page":218},{"text":"وخص المسلم بالذكر؛ لأنه ينوي عند الغرس غالبًا أن يتقوى به على العبادة؛ ولأنه الذي يُحصِّل الثواب -بخلاف الكافر- وغايته أن يخفف العذاب عنه فيمن خص به (^١)، وقد يطعم في الدنيا ويعطى بذلك، ويعني بالصدقة ثوابها مضاعفًا، كما قال تعالى ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ﴾ الآية [البقرة: ٢٦١].\nوفيه: أن الغراس واتخاذ الضياع مباح وغير قادح في الزهد، وقد فعله كثير من الصحابة وغيرهم، وذهب قوم من المتزهدة إلى أن ذلك مكروه وقادح في الزهد، ولعلهم تمسكوا في ذلك بحديث الترمذي محسنًا، وابن حبان من حديث ابن مسعود مرفوعا: \"لا تتخذوا الضيعة فتركنوا إلى الدنيا\" (^٢).\nويجاب بأن النهي محمول على الاستكثار من الضياع، والانصراف إليها بالقلب الذي يفضي بصاحبه إلى الركون في الدنيا، وأما إذا اتخذها غير مستكثر، وقلل منها، وكانت له كفافًا وعفافًا فهي مباحة غير قادحة في الزهد، وسبيلها كسبيل المال الذي استثناه الشارع بقوله: \"إلا من أخذه بحقه ووضعه في حقه\" (^٣) فإن نوى بما غرس معونة المسلمين ورجاء ثواب ما يؤكل وشبهه، فذلك من أفضل الأعمال وأكمل الأحوال.\n_________\n(^١) ورد بهامش الأصل ما نصه: وأما الكافر فإنه يطعم بحسناته في الدنيا ولا يخفف عنه في الآخرة من العذاب، إلا فيمن ورد فيه النص منهم مثل أبي طالب، وكما يسقى أبو لهب بعتقه فيه ثويبة.\n(^٢) \"سنن الترمذي\" رقم (٢٣٢٨)، و\"صحيح ابن حبان\" ٢/ ٤٨٧ (٧١٠)، وصححه الحاكم ٤/ ٣٢٢ والألباني في \"الصحيحة\": (١٢).\n(^٣) جزء من حديث: \"إن أكثر ما أخاف عليكم .. \" ويأتي في الرقاق (٦٤٢٧) باب: ما يحذر من زهرة الدنيا والتنافس فيها، ورواه مسلم (١٠٥٢/ ١٢٢) كتاب: الزكاة، باب: تخوف ما يخرج من زهرة الدنيا.","vol":"15","page":219},{"text":"ولا يبعد أن يقال: إن أجر ذلك يعود عليه دائمًا أبدًا وإن مات وانتقلت إلى غيره، ما دام ذلك الغرس أو الضيعة وما تولد منهما إلى يوم القيامة: لما في مسلم \"إلا كان له صدقة إلى يوم القيامة\" (^١)\nولو كان كما زعم أولئك لما كان لمن يزرع زرعًا وأكل منه إنسان أو بهيمة أجر؛ لأنه لا يؤجر أحد على ما لا يجوز فعله، وقد أسلفنا اختلاف الناس في أفضل المكاسب أهو التجارة أو الصنعة باليد\nأو الزراعة، فراجعه.\nويرجح الثالث: بأن الشخص يثاب على ما سرق من ماله أو أتلفته دابة أو طائر ونحوهما؛ لما في \"صحيح مسلم\" من حديث جابر: \"وما سرق منه له صدقة، وما أكله السبع فهو له صدقة، وما أكلت الطير فهو له صدقة، ولا يرزؤه أحد إلا كان له صدقة\" (^٢).\nوفي رواية له: \"فيأكل منه إنسان ولا دابة ولا شيء إلا كان له صدقة يوم القيامة\" (^٣) قال المهلب: وهذا يدل على أن الصدقة على جميع الحيوان، وكل ذي كبد رطبة فيه أجر، لكن المشركين لا يؤمر بإعطائهم من الزكاة الواجبة: لقوله - ﵇ -: \"فترد على فقرائهم\" (^٤).\nوفيه من الفقه: أن من زرع في أرض غيره أن الزرع للزارع، ولرب الأرض عليه كراء أرضه؛ لحديث الباب، فجعل الصدقة للزارع والثواب له خاصة دون رب الأرض، فعلمنا أنه ليس لرب الأرض حق في الزرع الذي أخرجته الأرض.\n_________\n(^١) مسلم رقم (١٥٥٢/ ١٠).\n(^٢) مسلم (١٥٥٢) كتاب: المساقاة، باب: فضل الغرس والزرع.\n(^٣) السابق.\n(^٤) سلف برقم (١٣٩٥) كتاب: الزكاة، باب: وجوب الزكاة.","vol":"15","page":220},{"text":"وفيه: الحض على عمارة الأرض ليعيش نفسه أو من يأتي بعده ممن يؤجر فيه، وذلك يدل على جواز اتخاذ الضياع، وأن الله تعالى أباح ذلك لعباده المؤمنين لأقواتهم وأقوات أهليهم طلب الغنى بها عن الناس، وفساد قول من أنكر ذلك، ولو كان كما زعموا ما كان لمن زرع زرعًا وأكل منه إنسان أو بهيمة أجر؛ لأنه لا يؤجر أحد فيما لا يجوز فعله، وقد سلف بيان ذلك بأوضح في باب: نفقة نسائه - ﷺ - (^١).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٥٦ - ٤٥٧، وسلف بيان ذلك في كتاب: الخمس.","vol":"15","page":221},{"text":"<span data-type='title' id=toc-1695>٢ - باب مَا يُحْذَرُ مِنْ عَوَاقِبِ الاِشْتِغَالِ بِآلَةِ الزَّرْعِ أَوْ مُجَاوَزَةِ الحَدِّ الَّذِي أُمِرَ بِهِ</span>\n٢٣٢١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ سَالِمٍ الحِمْصِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ الأَلْهَانِيُّ، عَنْ أَبِي أُمَامَةَ البَاهِلِيِّ، قَالَ: -وَرَأَى سِكَّةً وَشَيْئًا مِنْ آلَةِ الحَرْثِ، فَقَالَ:- سَمِعْتُ النَّبِيَّ -ﷺ - يَقُولُ: \"لَا يَدْخُلُ هَذَا بَيْتَ قَوْمٍ إِلَّا أُدْخِلَهُ الذُّلُّ\". قال مُحَمَّد: واسْمُ أبَي أُمَامَة: صُدَيُّ بنُ عَجْلَانَ [فتح: ٥/ ٤]\nذكر فيه حديث محمد بن زياد الألهاني، عن أبي أمامة الباهلي قَالَ: -وَرَأى سِكَّةً وَشَيْئًا مِنْ آلَةِ الحَرْثِ فَقَالَ: سَمِعْتُ النَّبِي - ﷺ - يَقُولُ: \"لَا يدخلُ هذا بَيْتَ قَوْمٍ إِلَّا دَخَلَهُ الذُّلُّ\".\nهذا الحديث من أفراده، وأبو أمامة اسمه صُدي بن عجلان السهمي، بصري ثم حمصي، آخر الصحابة موتًا بالشام. وفي إسناده عبد الله بن سالم الحمصي، مات -هو ومالك- سنة تسع وسبعين ومائة (^١).\nومراده بقوله: (أو مجاوزة الحد الذي أمر به). معناه: الذي أبيح له، وذلك إذا لم يكن منقطعًا إليه، أما إذا انقطع فيحذر مما قاله أبو أمامة.\nوالسكة: الحديدة التي يحرث بها (^٢)، ووجه الذل ما يلزم الزارع من حقوق الأرض فيطالبهم السلطان بذلك، وقيل: إن المسلمين إذا أقبلوا على الزراعة شغلوا عن العدو، وفي ترك الجهاد نوع ذل.\n_________\n(^١) ورد بهامش الأصل: قال في الكاشف [١/ ٥٥٥ (٢٧٣٦)] قال يحيى بن حسان في حق عبد الله بن سالم الحمصي: ما رأيت بالشام مثله صدوق ناصبي.\n(^٢) انظر: \"تهذيب اللغة\" للأزهري ٢/ ١٧٢٢.","vol":"15","page":222},{"text":"ومعنى الحديث: الحض على معالي الأمور، وطلب الرزق من أشرف الصناعات، لما خشي - ﵇ - على أمته من الاشتغال بالحرث، وتضييع ركوب الخيل، والجهاد في سبيل الله؛ لأنهم إن اشتغلوا بالحرث غلبتهم الأمم الراكبة للخيل المتعيشة من مكاسبها، فحضهم على التعيش من الجهاد لا من الخلود إلى عمارة الأرض، ولزوم المهنة، والوقوع بذلك تحت أيدي السلاطين وركاب الخيل، ألا ترى أن عمر قال: تمعددوا، واخشوشنوا، واقطعوا الركب، وثبوا على الخيل وثبًا لا يغلبكم عليها رعاة الإبل (^١). أي: دعوا التملك والتدلل بالنعمة، وخذوا خشن العيش؛ لتتعلموا الصبر فيه، فأمرهم بملازمة الخيل والتدرب عليها والفروسية؛ لئلا يملكهم الرعاة الذين شأنهم خشونة العيش، ورياضة أبدانهم بالوثوب على الخيل، فليحذر من الميل إلى الراحة والنعمة، فمن لزم الحرث وغلب عليه، وضيع ما هو أشرف منه؛ لزمه الذل، كما قال - ﵇ -، ويلزمه الجفاء في خلقه\nلمخالطته، وهو كذلك.\nوقد جاء في الحديث \"من لزم البادية فقد جفا\" (^٢).\nوجاء: \"من بدا فقد جفا\" (^٣).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ١١/ ٨٥ - ٨٦ (١٩٩٩٤).\n(^٢) رواه أبو داود (٢٨٥٩) والترمذي (٢٢٥٧) وأحمد ١/ ٣٥٧ من حديث ابن عباس، وقال الترمذي: حديث حسن صحيح غريب وصححه الألباني في \"صحيح أبي داود\" (٢٥٤٧).\n(^٣) رواه أحمد ٢/ ٣٧١ عن إسماعيل بن زكريا، عن الحسن بن الحكم، عن عدي ابن ثابت، عن أبي حازم، عن أبي هريرة مرفوعًا، والحديث ذكره الألباني في \"الصحيحة\" (١٢٧٢) وقال: وهذا إسناد حسن فإن بقية رجال الإسناد ثقات كلهم.","vol":"15","page":223},{"text":"وقد أخبرنا بما يقوي هذا المعنى حيث قال: \"السكينة في أهل الغنم، والخيلاء في أصحاب الخيل، والقسوة في الفدادين أهل الوبر\" (^١).\nوكأنه قال: والذل في أهل الحرث، أي: من شأن ملازمة هذِه المهن توليد ما ذكر من هذِه الصفات، ومن الذل الذي يلزم من اشتغل بالحرث ما ينوبه من المؤنة لخراج الأرضين، كما سلف.\nوفيه: علامة النبوة، وذلك أنه - ﵇ - علم أنه من يأتي في آخر الزمان من الولاة يجورون في أخذ الصدقات والعشور، ويأخذون من ذلك أكثر مما يجب لهم؛ لأنه لا ذل لمن أخذ منه الحق الذي عليه، وإنما يصح الذل بالتعدي وترك الحق في الأخذ.\nوفيه: أن الأموال الظاهرة يخرج حقوقها إلى السلطان.\nوقال الداودي: هذا لمن يقرب من العدو واشتغل بالحرث، وأما يخرهم فالحرث محمود، قال تعالى ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾ [الأنفال: ٦٠]. ومن القوة: الطعام، والخيل لا تقوم إلا بالزراعة. ومن هو في الثغور المقاربة للعدو لا يشتغل بالحرث، وعلى المسلمين والإمام مدهم بما يحتاجون إليه (^٢).\n_________\n(^١) سيأتي من حديث أبي هريرة (٣٣٠١) كتاب: بدء الخلق، باب: خير مال المسلم غنم يتبع بها شعف الجبال.\n(^٢) ورد بهامش الأصل: ثم بلغ في الرابع بعد السبعين كتبه مؤلفه.","vol":"15","page":224},{"text":"<span data-type='title' id=toc-1696>٣ - باب اقْتِنَاءِ الكَلْبِ لِلْحَرْثِ</span>\n٢٣٢٢ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَمْسَكَ كَلْبًا فَإِنَّهُ يَنْقُصُ كُلَّ يَوْمٍ مِنْ عَمَلِهِ قِيرَاطٌ، إِلَّا كَلْبَ حَرْثٍ أَوْ مَاشِيَةٍ\". قَالَ ابْنُ سِيرِينَ وَأَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"إِلَّا كَلْبَ غَنَمٍ أَوْ حَرْثٍ أَوْ صَيْدٍ\". وَقَالَ أَبُو حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: \"كَلْبَ صَيْدٍ أَوْ مَاشِيَةٍ\". [انظر: ٣٣٢٤ - مسلم: ١٥٧٥ - فتح: ٥/ ٥]\n\n٢٣٢٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَزِيدَ بْنِ خُصَيْفَةَ، أَنَّ السَّائِبَ بْنَ يَزِيدَ حَدَّثَهُ، أَنَّهُ سَمِعَ سُفْيَانَ بْنَ أَبِي زُهَيْرٍ -رَجُلًا مِنْ أَزْدِ شَنُوءَةَ، وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -- قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنِ اقْتَنَى كَلْبًا لَا يُغْنِي عَنْهُ زَرْعًا وَلَا ضَرْعًا، نَقَصَ كُلَّ يَوْمٍ مِنْ عَمَلِهِ قِيرَاطٌ\". قُلْتُ: أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ: إِي وَرَبِّ هَذَا المَسْجِدِ. [٣٣٢٥ - مسلم: ١٥٧٦ - فتح: ٥/ ٥]\nذكر فيه حديث أبي سلمة عَنْ أَبِي هُرَيْرَةَ رفعه: \"مَنْ أَمْسَكَ كَلْبًا فَإِنَّهُ يَنْقُصُ كُلَّ يَوْمٍ مِنْ عَمَلِهِ قِيرَاطٌ، إِلَّا كَلْبَ حَرْثٍ أَوْ مَاشِيَةٍ\". قَالَ ابْنُ سِيرِينَ وَأَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ -: \"إِلَّا كَلْبَ غَنَمٍ أَوْ حَرْثٍ أَوْ صَيْدٍ\". وَقَالَ أَبُو حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ -: \"كَلْبَ صَيْدٍ أَوْ مَاشِيَةٍ\".\nوحديث سفيان بن أبي زهير -رَجُل مِنْ أَزْدِ شَنُوءَةَ، صحابي- قَالَ: سمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنِ اقْتَنَى كَلْبًا لَا يُغْنِي عَنْهُ زَرْعًا وَلَا ضَرْعًا، نَقَصَ كُلَّ يَوْم مِنْ عَمَلِهِ قِيرَاطٌ\". قُلْتُ: أَنْتَ سَمِعْتَ هذا مِنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ: إِيً وَرَبِّ هذا المَسْجِدِ.","vol":"15","page":225},{"text":"الشرح:\nأخرجهما مسلم أيضًا (^١)، وفي الباب عن ابن عمر أخرجاه (^٢)، ويأتي في باب: إذا وقع الذباب في إناء أحدكم (^٣). وعبد الله بن مغفل صححه الترمذي (^٤)، وأصله في مسلم (^٥) وجابر أخرجه الترمذي (^٦) وبريدة (^٧).\nقال عبد الحق: ولم يذكر البخاري الصيد في حديث أبي هريرة إلا في طريق منقطعة.\nقال الترمذي: ويروى عن عطاء بن أبي رباح أنه رخص في إمساك الكلب وإن كان للرجل شاة واحدة (^٨)، قال: ويروى في بعض الحديث: \"إن الكلب الأسود البهيم شيطان\" (^٩) والبهيم: الذي لا يكون فيه شيء من البياض. وقد كره بعض أهل العلم صيد الكلب الأسود البهيم (^١٠).\n_________\n(^١) \"صحيح مسلم\" برقم (١٥٧٥، ١٥٧٦) كتاب: المساقاة، باب: الأمر بقتل الكلاب.\n(^٢) سيأتي برقم (٥٤٨٠) كتاب: الذبائح والصيد، باب: من اقتنى كلبًا ليس بكلب صيد أو ماشية، ورواه مسلم (١٥٧٤) كتاب: المساقاة.\n(^٣) سيأتي برقم (٥٧٨٢) كتاب: الطب.\n(^٤) \" سنن الترمذي\" رقم (١٤٨٦).\n(^٥) مسلم برقم (٢٨٠) كتاب: الطهارة، باب: حكم ولوغ الكلب.\n(^٦) \"سنن الترمذي\" (١٤٦٦)، وقال الترمذي: غريب لا نعرفه إلا من هذا الوجه.\n(^٧) رواه أحمد ٥/ ٣٥٣ بلفظ: احتبس جبريل على رسول الله - ﷺ -؛ فقال له: \"ما حبسك؟ \" قال: إنا لا ندخل بيتا فيه كلب. وروي عند غيره بلفظ: \"لا تدخل الملائكة بيتا فيه كلب\".\n(^٨) \"سنن الترمذي\" رقم (١٤٨٩).\n(^٩) رواه أحمد ٦/ ١٥٧ عن عائشة ﵂.\n(^١٠) \"سنن الترمذي\" بعد حديث (١٤٨٦).","vol":"15","page":226},{"text":"أما فقه الباب:\nفالأحاديث دالة على إباحة اتخاذ الكلب للزرع والماشية والصيد،\nوفي معناها اتخاذها لحفظ الدروب، وهو الأصح عندنا عملًا بالعلة، وهي الحاجة لاتخاذ جرو، لذلك على الأصح.\nوأما حديث النهي عن ثمن الكلب والهرة، إلا الكلب المعلم فواهٍ؛ كما بينه ابن حبان (^١).\nفائدة:\nشنوءة: اسم للحارث بن كعب بن عبد الله بن مالك بن نصر الأزدي، والنسب إليهم: شنوئي وشنائي. وقال ابن فارس: الشنوءة: التغير (^٢)، ومنه: أزد شنوءة، والشنائي بالهمز، وفي بعض النسخ\nبالواو، وهو صحيح على إرادة التسهيل، ورواه بعضهم بضم الشين على إرادة الأصل.\nوالاقتناء: الاتخاذ لنفسه لا للتجارة، قال الداودي: معناه: كسب،\nمن قوله: ﴿أغنى وأقنى﴾ [النجم: ٤٨] قال غيره: معنى ﴿أقنى﴾: أعطى وأرضى. و(الضرع) يقال للشاة وغيرها (^٣)، والقيراط قيل: هو من التمثيل، مثل جبل أحد.\n_________\n(^١) \"المجروحين\" ١/ ٢٣٧. قال: هذا خبر بهذا اللفظ لا أصل له، ولا يجوز ثمن الكلب المعلم ولا غيره.\nقلت: وكذا ضعفه الدارقطني في \"سننه\" ٣/ ٧٣، والحديث رواه أحمد ٣/ ٣١٧.\n(^٢) كذا بالأصل، وجاء في \"مقاييس اللغة\" مادة [شنأ]: التقزز.\n(^٣) ورد بهامش الأصل: قاله في \"المطالع\" في قولنا: يا أهل ضرع، أي: ماشية، ومن العرب من يجعل الضرع لكل أنثى، ومنهم من يخص الضرع بالشاة والبقر، والحلث بالناقة، والثدي بالمرأة.","vol":"15","page":227},{"text":"وقوله: (أي ورب هذا المسجد). أقسم ليؤكد ما ذكره؛ ليتحققوه وينقلوه، والمراد -والله أعلم- بنقص العمل في المستقبل لا في الماضي، وأراد أن عمله في الكمال ليس كعمل من لم يتخذ، فنهى أولًا عن اتخاذها، وغلظ في ولوغها، ثم نهى عن ثمنها، ثم ذكر نقص عملها، ثم أمر بقتلها، وأراد نقص ثواب العمل.","vol":"15","page":228},{"text":"<span data-type='title' id=toc-1697>٤ - باب اسْتِعْمَالِ البَقَرِ لِلْحِرَاثَةِ</span>\n٢٣٢٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ، سَمِعْتُ أَبَا سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"بَيْنَمَا رَجُلٌ رَاكِبٌ عَلَى بَقَرَةٍ التَفَتَتْ إِلَيْهِ. فَقَالَتْ: لَمْ أُخْلَقْ لِهَذَا، خُلِقْتُ لِلْحِرَاثَةِ\" قَالَ: \"آمَنْتُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ، وَأَخَذَ الذِّئْبُ شَاةً فَتَبِعَهَا الرَّاعِى، فَقَالَ [لَهُ] الذِّئْبُ: مَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لَا رَاعِيَ لَهَا غَيْرِي؟ \" قَالَ: \"آمَنْتُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ\". قَالَ أَبُو سَلَمَةَ: وَمَا هُمَا يَوْمَئِذٍ فِي القَوْمِ. [٣٤٧١، ٣٦٦٣، ٣٦٩٠ - مسلم: ٢٣٨٨ - فتح: ٥/ ٨]\nذكر فيه حديث أبي هريرة عَنِ النَّبِي - ﷺ - قَالَ: \"بَيْنَمَا رَجُلٌ رَاكِبٌ عَلَى بَقَرَةٍ التَفَتَتْ إِلَيْهِ. فَقَالَتْ: لَمْ أُخْلَقْ لِهَذَا، خُلِقْتُ لِلْحِرَاثَةِ\" قَالَ: \"آمَنْتُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ، وَأَخَذَ الذِّئْبُ شَاةً فَتَبِعَهَا الرَّاعِي، فَقَالَ الذِّئْبُ: مَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لَا رَاعِيَ لَهَا غَيْرِي؟ \" قَالَ: \"آمَنْتُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ\". قَالَ أَبُو سَلَمَةَ: وَمَا هُمَا يَوْمَئِذٍ فِي القَوْمِ.\nالشرح:\nهذا الحديث أخرجه هنا من طريق شعبة، عن سعد بن إبراهيم، عن أبي سلمة، عن أبي هريرة، وذكره في: بني إسرائيل من حديث الأعرج، عن أبي سلمة، عن أبي هريرة (^١). وأخرجه مسلم من هذا الوجه (^٢).\nقال الدمياطي: وأخرج مسلم بهذا السند حديثًا آخر \"أنا أولى الناس بعيسى ابن مريم\" الحديث (^٣)، لا ثالث لترجمة الأعرج عن أبي سلمة (^٤).\n_________\n(^١) سيأتي برقم (٣٤٧١) كتاب: أحاديث الأنبياء.\n(^٢) مسلم رقم (٢٣٨٨) كتاب: فضائل الصحابة، باب: من فضائل أبي بكر الصديق.\n(^٣) المصدر السابق برقم (٢٣٦٥).\n(^٤) يقصد الدمياطي أن مسلمًا لم يرو -بهذا الإسناد- إلا هذين الحديثين، وليس عنده عن الأعرج، عن أبي سلمة، عن أبي هريرة أحاديث أخر.","vol":"15","page":229},{"text":"وذكر ابن التين عن الهروي أن هذا كان في المبعث، ونقل عن الداودي: عن أبي هريرة: \"بينا رجل يسوق بقرة إذ ركبها فضربها\". وفي رواية: \"حملها فالتفتت إليه\".\nوفيه: علم من أعلام النبوة.\nوفيه: فضل الشيخين؛ لأنه نزلهما منزلة نفسه، وهي من أعظم الخصائص.\nوفيه: بيان أن كلام البهائم من الخصائص التي خصت بها بنو إسرائيل، وهو مما فهمه البخاري إذ خرجه في باب: ذكر بني إسرائيل (^١). وذكر ابن الأثير أن قصة الذئب كانت أيضًا في المبعث، والذي كلمه الذئب اسمه أهبان بن أوس الأسلمي أبو عقبة، سكن الكوفة (^٢)، وقيل: أهبان بن عقبة، وهو عم سلمة بن الأكوع، وكان من أصحاب الشجرة.\nوعن الكلبي: هو أهبان بن الأكوع، واسمه: سنان بن عياذ بن ربيعة (^٣).\nوعند السهيلى: هو رافع بن ربيعة (^٤)، وقيل: سلمة بن الأكوع.\nوروي عن ابن وهب أن أبا سفيان بن الحارث (^٥) وصفوان بن أمية وجدا ذئبًا أخذ ظبيًا، فاستنقذاه منه، فقال لهما: طعمة أطعمنيها الله .. الحديث. وروي مثل هذا أيضًا أنه جرى لأبي جهل وأصحاب له.\n_________\n(^١) سيأتي برقم (٣٤٧١) كتاب: أحاديث الأنبياء.\n(^٢) رواه البخاري في \"التاريخ الكبير\" ٢/ ٤٥.\n(^٣) \"أسد الغابة\" ١/ ١٦١ - ١٦٢.\n(^٤) \"الروض الأنف\" ٤/ ٢٥٢، وفيه: رافع بن أبي رافع.\n(^٥) ورد بهامش الأصل: حرب في \"الشفا\".\n[قلت: هو الصواب، انظر: \"الشفا\" للقاضي عياض ١/ ٣١٠ - ٣١١].","vol":"15","page":230},{"text":"وعند أبي القاسم عن أنس: كنت مع رسول الله - ﷺ - في غزوة تبوك، فشردت عليَّ غنمي، فجاء الذئب فأخذ منها شاة، فاشتدت الرعاء خلفه، فقال الذئب: طعمة أطعمنيها الله تنزعونها مني، فبهت القوم فقال: مما تعجبون؟ الحديث (^١).\nو(يوم السبع) بإسكان الباء، قال ابن الجوزي: كذا هو بإسكان الباء، والمحدثون يروونه بضمها، والمعنى على هذا أي: إذا أخذها السبع لم تقدر على خلاصها، فلا يرعاها حينئذ غيري.\nأي: إنك تهرب وأكون أنا قريبًا منها، انظر ما يفضل لي منها، كأنه يشير إلى حديث أبي هريرة مرفوعًا \"يتركون المدينة على خير ما كانت، لا يغشاها إلا العوافي\" (^٢). يريد: عوافي السباع والطير، وهذا لم يُسمع به إلى الآن، ولابد من وقوعه. وقال ابن العربي: قراءة الناس بضم الباء، وإنما هو بإسكانها، والضم تصحيف، ويريد بالساكن الباء للإهمال، والمعنى: من لها يوم يهملها أربابها؛ لعظم ما هم فيه من الكرب، إما ما يحدث من فتنة، أو يريد به يوم الصيحة (^٣).\nونقل الأزهري في \"تهذيبه\" عن ابن الأعرابي أنه بسكون الباء: الموضع الذي فيه المحشر (^٤)، فكأنه قال: من لها يوم القيامة؟ قلت: وضم الباء لغة في السبع.\n_________\n(^١) \"دلائل النبوة\" للأصبهاني ٢/ ٤٦٧ (٤٥).\n(^٢) سلف برقم (١٨٧٤) كتاب: فضائل المدينة، باب: من رغب عن المدينة، ورواه مسلم (١٣٨٩) بلفظ: مذللة للعوافي، كتاب: الحج، باب: في المدينة حين يتركها أهلها.\n(^٣) \"عارضة الأحوذي\" ١٣/ ١٥٠.\n(^٤) \"تهذيب اللغة\" ٢/ ١٦١٧ مادة (سبع).","vol":"15","page":231},{"text":"قال ابن سيده: كلام سيبويه يشعر أن السبع لغة، وليس بتخفيف- كما ذهب إليه أهل اللغة؛ ولا يمتنع أيضًا، وقد جاء كثيرًا في أشعارهم (^١).\nقال صاحب \"المطالع\": الساكن الباء: عيد كان لهم في الجاهلية، يشتغلون فيه بلعبهم فيأكل الذئب غنمهم، ذكره إسماعيل عن أبي عبيدة (^٢)، قال: وليس بالسبع الذي يأكل الناس.\nوذكر أبو موسى في \"مغيثه\": أن أبا عامر العبدري الحافظ أملاه علينا بسنده إلى إسماعيل: بضم الباء، قال: وكان من العلم والإتقان بمكان، وبعضهم يفتح الباء، وليس بشيء. وقال محمد بن عمرو بن\nعلقمة -راويه- يعني: يوم القيامة. وقيل: إنه بالسكون: يوم (الفزع) (^٣)، يقال: سبعه الأسد. أي: ذكره (^٤).\nوقال بعضهم فيما حكاه صاحب \"المطالع\": إنما هو (السيع) بالياء المثناة تحت. أي: يوم الضياع، يقال: أسيعت وأضعت بمعنى، ولم يحك ابن التين غير الإسكان، وقال: المعنى إذا طردك عنها السبع ثم أخذ منها ما شاء، وانفردت أنا بها. ونقله عن الداودي.\nوهذا الحديث حجة على من جعل علة المنع من أكل الخيل والبغال والحمير أنها خلقت للزينة والركوب؛ لقوله تعالى ﴿لِتَرْكَبُوهَا وَزِينَةً﴾ [النحل: ٨] وقد خلقت البقر للحراثة، كما أنطقها تعالى به، وهو\n_________\n(^١) \"المحكم\" ١/ ٣١٥ مادة (عسب). يقصد أن (السبْع) بالسكون لغة في (السبُع) بالضم، وليس هو من تخفيف العرب لها.\n(^٢) رواه عن أبي عبيدة البكريُّ في \"معجم ما استعجم\" ٣/ ٧١٩.\n(^٣) في الأصل: الجوع، والمثبت من \"المجموع المغيث\".\n(^٤) \"المجموع المغيث\" ٢/ ٥٤ - ٥٥.","vol":"15","page":232},{"text":"زيادة في الآية المعجزة، ولم يمنع ذلك من أكل لحومها، لا في بني إسرائيل، ولا في الإسلام.\nوفيه: الثقة بما يعلم من صحة إيمان المرء، وثاقب علمه، والقضاء عليه بالعادة المعلومة منه، كما قضى - ﵇ - على أبي بكر وعمر بتصديق كلام البقرة والذئب الذي توقف الناس عن الإقرار به حتى احتاج أن يقول: إن هذا يقر به أبو بكر وعمر، وناهيك بذلك فضيلةً لهما ورفعةً؛ لشهادته لهما الذي لا ينطق عن الهوى (^١)، كما سلف، وذاك دال على قوة إيمانهما، وكان الناس حديثي عهد في الإسلام، وهو من عجائب بني إسرائيل، وقد قال: \"حدثوا عن بني إسرائيل ولا حرج\" (^٢) ومعناه: فيما صح عندكم، ولا تتحرجوا من سماع عجائبهم. وقد كانت فيهم عجائب.\nوفيه: أن البهائم يستعمل كل شيء منها فيما خلق له- كما ترجم له.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٥٩، ٤٦٠، وعزاه إلى المهلب.\n(^٢) سيأتي برقم (٣٤٦١) كتاب: أحاديث الأنبياء باب: ما ذكر عن بني إسرائيل.","vol":"15","page":233},{"text":"<span data-type='title' id=toc-1698>٥ - باب إِذَا قَالَ: اكْفِنِي مَئُونَةَ النَّخْلِ أَوْ غَيْرِهِ، وَتُشْرِكُنِي فِي الثَّمَرِ</span>\n٢٣٢٥ - حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَتِ الأَنْصَارُ لِلنَّبِيِّ - ﷺ -: اقْسِمْ بَيْنَنَا وَبَيْنَ إِخْوَانِنَا النَّخِيلَ. قَالَ: \"لَا\". فَقَالُوا: تَكْفُونَا المَئُونَةَ وَنُشْرِكُكُمْ فِي الثَّمَرَةِ. قَالُوا: سَمِعْنَا وَأَطَعْنَا. [٢٧١٩، ٣٧٨٣ - فتح: ٥/ ٨]\nذكر فيه حديث أبي هريرة قَالَ: قَالَتِ الأَنْصَارُ لِرسول الله - ﷺ -: اقْسِمْ بَيْنَنَا وَبَيْنَ إِخْوَانِنَا النَّخِيلَ. قَالَ: \"لَا\". فَقَالُوا: تَكْفُونَا المَئُونَةَ وَنُشْرِكُكُمْ فِي الثَّمَرَةِ. قَالُوا: سَمِعْنَا وَأَطَعْنَا.\nهذا الحديث من أفراده، وخرجه في الشروط أيضًا (^١)، وهذا القول كان من الأنصار حين قدم عليهم المهاجرون المدينة ومنحوهم المنائح، فلما فتحت خيبر أعادوا منائحهم عليهم، كما ذكره البخاري في العارية من رواية أنس قال: وكانت أم سليم أعطت رسول الله - ﷺ - عذاقًا، فأعطاهن أم أيمن، فلما رد المهاجرون ما كان بأيديهم رد رسول الله - ﷺ - إلى أم سليم عذاقها، وأعطى أم أيمن مكانهن من حائطه وكانت الأنصار أرادوا أن يشركهم المهاجرون في أموالهم ونخيلهم، فأشركهم - ﵇ - في الثمرة على أن يكفوهم المؤنة (^٢).\nفظاهر الحديث يقتضي عملهم على النصف مما تخرج الثمرة؛ لأن الشركة إذا أبهمت ولم يكن فيها حد معلوم كانت نصفين، وهذِه هي المساقاة.\n_________\n(^١) سيأتي برقم (٢٧١٩) باب: الشروط في المعاملة.\n(^٢) سيأتي برقم (٢٦٣٠) كتاب: الهبة، فضل المنيحة.","vol":"15","page":234},{"text":"قال ابن التين: لما بايع سيدنا رسول الله - ﷺ - الأنصار ليلة العقبة اشترط عليهم مواساة من هاجر إليهم، فلما قدم المهاجرون قالت الأنصار: اقسم بيننا وبين إخواننا ويعمل كل واحد سهمه.\nوقال النبي - ﷺ -: \"إنهم لا علم لهم بعمل النخل\" فقالوا: يكفونا المؤنة. وهذا من قول المهاجرين. وقال بعضهم: إنه من قول الأنصار، وإن فيه حجة على جواز المساقاة. وليس كذلك، لأنه يصح أن يحتج به على جوازها وإن كان من قول المهاجرين؛ لأنهم ملكوا معهم نصيبًا باشتراطه - ﵇ - ذاك كما مضى، وتطوعهم بذلك ولم يرجعوا عنه.\nفكأنهم جعلوا لهم نصيبًا من الثمرة فيما صار إليهم منهم على أن\nيكفوهم المؤنة، فلما جلا بني النضير، وأراد قسم ما سوى الرباع من ما لهم قال للأنصار: \"إن شئتم نقسم على ما كنتم عليه في أموالكم، وإن شئتم رجعت إليكم أموالكم، وقسمت لهم دونكم\". فاختاروا أخذ أموالهم، وقسم ما سوى الرباع من أموال بني النضير على المهاجرين وثلاثة من الأنصار كانت بهم حاجة وهم: أبو دجانة، وسهل بن حنيف، والحارث بن الصمة.\nوقال ابن المنير: أشار البخاري في الترجمة إلى حجة المساقاة، وليس في الحديث حقيقتها؛ لأن الرقاب كانت ملكًا للأنصار، وهم أيضًا العمال عليها، فليس فيه إلا مجرد تمليكهم لإخوانهم نصف الثمر بلا عوض، غير أنهم عرضوا عليهم الملك ثم القسمة، فنزلوا عن الملك المتعلق بالثمرة، وكانوا ساقوا نصيبهم المعروض عليهم بجزء من الثمرة، وكان الجزء مبينًا إما بالنص، أو العرف، أو بإطلاق","vol":"15","page":235},{"text":"الشركة منزل على النصف، وهو مشهور مذهب مالك، والجزء المنسوب إلى الأصل هنا هو الكل بالنسبة إلى النصيب المعروف، قال: ومذهبنا أن المساقاة على أن كل الثمرة للمالك جائزة (^١).\nوقال المهلب: إنما أراد الأنصار مشاركة المهاجرين بأن يقاسموهم\nأموالهم، فكره - ﵇ - أن يخرج شيئًا من عقارهم، وعلم أن الله سيفتح عليهم البلاد حتى يستغني جميعهم، فأشركهم كما سلف، وهذِه هي المساقاة بعينها.\nقال غيره: فإن وجد في بعض طرق الحديث مقدار الشركة في الثمرة\nصير إليه، وإلا فظاهر اللفظ النصف؛ لأن الشركة إذا أبهمت ولم يذكر فيها جزء معلوم حملت على المساقاة. وعن مالك في رجلين اشتريا سلعة فأشركا فيها ثالثًا، ولم يسميا له جزءًا: أن السلعة بينهم أثلاثًا (^٢). فهذا يدل من قوله أنه لو كان المشرك واحدًا كانت بينهما نصفين.\nواختلف أهل العلم في الرجل يدفع المال قراضًا على أن للعامل شركا في الربح. فقال الكوفيون: له ذلك في أجر مثله، والربح والوضيعة على رب المال، وهو قول أحمد، وإسحاق، وأبي ثور.\nوقال ابن القاسم: يرد في ذلك إلى قراض مثله. وقال الحسن البصري، وابن سيرين: له النصف، وهو قول الأوزاعي وبعض أصحاب مالك (^٣).\n_________\n(^١) \"المتواري على تراجم أبواب البخاري\" (٢٦٠).\n(^٢) \"المدونة\" ٣/ ١٦٣.\n(^٣) \"الإشراف\" لابن المنذر ٢/ ٣٩.","vol":"15","page":236},{"text":"وحديث الباب يدل على صحته؛ لأن من رد القرض في ذلك إلى أجر مثله أو إلى قراض مثله فَعِلَّتُه أنه فاسد إذا لم يعلم مقدار الشركة في الربح.\nولو كان كما قالوا لكان مساقاة المهاجرين للأنصار فاسدة حين لم يسموا لهم مقدار ما يعملون عليه.\nوالقراض عند أهل العلم أشبه شيء بالمساقاة. ومحال أن تكون مساقاة المهاجرين للأنصار عن أمره - ﵇ - ورأيه الموفق فاسدة.\nفائدة: النخيل جمع نخل، ونخل جمع نخلة، ولا يجمع فعل على فعيل إلا في القليل من كلامهم نحو: عبد وعبيد، وكلب وكليب.","vol":"15","page":237},{"text":"<span data-type='title' id=toc-1699>٦ - باب قَطْعِ الشَّجَرِ وَالنَّخْلِ</span>\nوَقَالَ أَنَسٌ: أَمَرَ النَّبِيُّ - ﷺ - بِالنَّخْلِ فَقُطِعَ.\n\n٢٣٢٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ ﵁، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ حَرَّقَ نَخْلَ بَنِي النَّضِيرِ وَقَطَعَ، وَهْيَ البُوَيْرَةُ، وَلَهَا يَقُولُ حَسَّانُ:\nوَهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ … حَرِيقٌ بِالبُوَيْرَةِ مُسْتَطِيرٌ\n[٣٠٢١، ٤٠٣١، ٤٠٣٢، ٤٨٨٤ - مسلم: ١٧٤٦ - فتح: ٥/ ٩].\nهذا قد أسنده في الصلاة كما مضى (^١).\nثم ساق حديث عبد الله، عَنِ النَّبِيِّ - ﷺ - أنَّهُ حَرَّقَ نَخْلَ بَنِي النَّضِيرِ وَقَطَعَ، وَهْيَ البُوَيْرَةُ، وَلَهَا يَقُولُ حَسَّانُ:\nوَهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ … حَرِيقٌ بِالبُوَيْرَةِ مُسْتَطِيرٌ\nزاد في كتاب المغازي: فأجابه أبو سفيان بن الحارث:\nأدام الله ذلك من صنيع … وحرق في نواحيها السعير\nستعلم أينا منها بنزه … وتعلم أي أرضينا تضير (^٢).\nوزاد في لفظ: فأنزل الله -﷿-: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾ الآية (^٣) [الحشر: ٥].\nوقوله: (وهان). كذا وقع لأبي ذر، ووقع لأبي الحسن: وهَن. مخرومًا (^٤).\n_________\n(^١) سلف برقم (٤٢٨) باب: هل تنبش قبور مشركي الجاهلية ويتخذ مكانها مساجد.\n(^٢) سيأتي برقم (٤٠٣٢) باب: حديث بني النضير.\n(^٣) سيأتي برقم (٤٨٨٤) كتاب: التفسير، باب: قوله:؟ ما قطعتم من لينة؟.\n(^٤) كذا وقعت بالأصول (وهن) بحذف الألف وعزاه المصنف كما ترى لأبي الحسن =","vol":"15","page":238},{"text":"وللترمذي من حديث ابن عباس في هذِه الآية. قال: النخلة. ﴿وَلِيُخْزِيَ الفَاسِقِينَ﴾ [الحشر: ٥] قال: استنزلوهم من حصونهم وأمروا بقطع النخيل، فحك في صدورهم، فقال المسلمون: قد تركنا بعضها وقطعنا بعضها، فلنسألن رسول الله - ﷺ -: هل لنا فيما قطعنا من أجر، وهل علينا فيما تركنا من وزر؟ فأنزل الله الآية. ثم قال: حديث حسن غريب، وقد روي عن سعيد بن جبير مرسلًاَ (^١).\nولأبي داود من حديث أسامة بن زيد أن رسول الله - ﷺ - كان عهد إليه فقال: \"أغر على أُبْنَى صباحًا، وحرق\" (^٢).\nواختلف في اللينة: فقيل: النخلة كما سلف. وقيل: كل الأشجار للينها، وقيل: اللينة واللون: الأخلاط من التمر، وقيل: النخيل ما سوى البَرْني، والعجوة يسميها أهل المدينة الألوان، وقيل العجوة. وقيل: العسيل. وقيل: أغصان الشجر، للينها. وقيل: النخلة القريبة\n_________\n= القابسي. قلت: وقع في \"عمدة القاري\" للعيني ١٠/ ١٦٤، وفي \"فتح الباري\" لابن حجر ٥/ ٩ هان بحذف (و) وعزياه للقابسي أيضًا؛ وقالا: وقع البيت مخرومًا بحذف الواو من أوله. اهـ وفي \"اليونينية\" ٣/ ١٠٤ وقع (هان) وبهامشها: (لهان) معزوا إلى الحموي والمستملي وأبي ذر عنهما.\nقلت: قوله: مخرومًا، أي: سقط منه الحرف الأول من التفعيلة الأولى للبيت، وهو مصطلح عروضي، يتمثل في إسقاط الحركة الأولى من الوتد المجموع (يتكون من متحركين ثم ساكن) قال ابن رشيق في \"العمدة\" ١/ ١٤٠ - ١٤١: وقد يأتون بالخرم كثيرًا … وأكثر ما يقع في البيت الأول، وقد يقع قليلا في أول عجز البيت .. وإنما كانت العرب تأتي به لأن أحدهم يتكلم بالكلام على أنه غير شعر ثم يرى فيه رأيا فيصرفه إلى جهة الشعر.\n(^١) \"سنن الترمذي\" رقم (٣٣٠٣).\n(^٢) \"سنن أبي داود\" (٢٦١٦)، وضعفه الألباني في \"ضعيف أبي داود\" (٤٥١) وقال: إسناده ضعيف لضعف صالح بن أبي الأخضر.","vol":"15","page":239},{"text":"من الأرض، فهذِه ثمانية أقوال.\nقال الترمذي: وقد ذهب قوم من أهل العلم إلى هذا، ولم يروا بأسًا بقطع الأشجار وتخريب الحصون، وكره بعضهم ذلك، وهو قول الأوزاعي. ونهى الصديق أن يقطع شجر مثمر أو يخرب عامر وعمل\nبذلك المسلمون بعده.\nوقال الشافعي: لا بأس بالتحريق في أرض العدو، وقطع الأشجار والثمار. وقال أحمد: وقد تكون في مواضع لا يجدون منه بدًّا، فأما للعبث فلا يحرق. وقال إسحاق: التحريق سنة إذا كان إنكاءً لهم (^١).\nوقال: بقطع شجر الكفار وإحراقه عبد الرحمن بن القاسم، ونافع مولى ابن عمر، ومالك، والثوري، وأبو حنيفة، والجمهور. وقال الليث بن سعد، وأبو ثور: لا يجوز (^٢).\nقال الطحاوي: والجز عن الصديق مرسل، رواه سعيد بن المسيب، ولم يولد في أيامه (^٣)، واعتذر لهم بأن الشارع إنما قطع تلك النخيل، ليوسع موضع جولان الخيل للقتال، ويمكن أن يحمل ما روي عن الصديق من المنع إذا كان في قطعها نكاية أو أن يرجى عودها على المسلمين.\nوذهبت طائفة إلى أنه إذا رجى عودها لنا فلا بأس بالترك، وليس بصحيح؛ لأن الله تعالى كان أعلم نبيه أنه سيفتح عليه تلك البلاد وغيرها، وبشر أمته بذلك، ثم قطعها، فدل ذلك على إباحة الوجهين:\n_________\n(^١) الترمذي بعد حديث (١٥٥٢).\n(^٢) \"شرح مسلم\" للنووي ١٢/ ٥٠.\n(^٣) \"مختصر اختلاف العلماء\" ٣/ ٤٣٣.","vol":"15","page":240},{"text":"التحريق، والترك، وفي قطعها خزي للمشركين ومضرة لهم، والصديق أمران لا يقطع ولم يجهل ما فعله الشارع بنخل بني النضير؛ لأنه علم مصيرها إلينا، فيجوزان.\nوفي النسائي من حديث عبد الله بن حبشي مرفوعًا \"من قطع سدرة صوب الله رأسه في النار\" (^١) وعن عروة مرفوعًا بنحوه مرسلًا، وكان عروة يقطعه من أرضه (^٢).\nوحمل الحديث على تقدير صحته أنه أراد سدر مكة، وقيل: سدر\nالمدينة؛ لأنه أنس وظل لمن جاءها؛ ولهذا قال في الحديث: إن عروة كان يقطعه من أرضه. لا من الأماكن التي يونس بها، ولا يستظل الغريب بها هو وبهيمته، وستأتي له تتمة في المغازي إن شاء الله تعالى.\nقال المهلب: يجوز قطع الشجر والنخل لخشب يتخذ منه أو ليخلى مكانها لزرع أو غيره مما هو أنفع منه يعود على المسلمين من نفعه أكثر مما يعود من بقاء الشجر؛ لأنه - ﵇ - قطع النخل بالمدينة وبنى في موضعه مسجده الذي كان منزل الوحي ومحل الإيمان، وقيل: إن الشارع قطعه\nإضعافًا للعدو، فقال المنافقون: هذا الفساد بعينه. فبلغه، فأنزل الله الآية، حكاه ابن التين.\n_________\n(^١) \"السنن الكبرى\" ٥/ ١٨٢ والحديث صححه الألباني في \"الصحيحة\" (٦١٤).\n(^٢) رواه أبو داود (٥٢٤٠، ٥٢٤١).","vol":"15","page":241},{"text":"<span data-type='title' id=toc-1700>٧ - باب</span>\n٢٣٢٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ حَنْظَلَةَ بْنِ قَيْسٍ الأَنْصَارِيِّ، سَمِعَ رَافِعَ بْنَ خَدِيجٍ قَالَ: كُنَّا أَكْثَرَ أَهْلِ المَدِينَةِ مُزْدَرَعًا، كُنَّا نُكْرِي الأَرْضَ بِالنَّاحِيَةِ مِنْهَا مُسَمًّى لِسَيِّدِ الأَرْضِ، قَالَ: فَمِمَّا يُصَابُ ذَلِكَ وَتَسْلَمُ الأَرْضُ، وَمِمَّا يُصَابُ الأَرْضُ وَيَسْلَمُ ذَلِكَ، فَنُهِينَا، وَأَمَّا الذَّهَبُ وَالوَرِقُ فَلَمْ يَكُنْ يَوْمَئِذٍ. [مسلم: ١٥٤٧ - فتح: ٥/ ٩]\nذكر فيه حديث رافع بن خديج قَالَ: كُنَّا أَكْثَرَ أَهْلِ المَدِينَةِ مُزْدَرَعًا، كُنَّا نُكْرِي الأَرْضَ بِالنَّاحِيَةِ مِنْهَا مُسَمًّى لِسَيِّدِ الأَرْضِ، فَربما يُصَابُ ذَلِكَ وَتَسْلَمُ الأَرْضُ، وربما تصَابُ الأَرْضُ وَيَسْلَمُ ذَلِكَ، فَنُهِينَا، فَأَمَّا الذَّهَبُ وَالوَرِقُ فَلَمْ يَكُنْ يَوْمَئِذٍ.\nهذا الحديث أخرجه مسلم (^١).\nوشيخ البخاري محمد هو: ابن مقاتل (^٢)، وقد وقع كذلك مصرحًا به في أصل الدمياطي (^٣)، وشيخه عبد الله هو: ابن المبارك، وهذا الباب كذا في الأصول من غير بيان له.\nقال ابن بطال بعد أن ذكره في الباب قبله: لا أعلم وجهه في هذا الباب، ولعل الناسخ غلط فكتبه في غير موضعه، وفي رواية النسفي قبله باب فصل بينه وبين حديث ابن عمر، وسيأتي الكلام فيه في موضعه إن شاء الله. وسألت المهلب عنه، فقال لي: قد يمكن أن يكون له فيه وجه، وهو أن من اكترى أرضًا لسنين فله أن يزرع فيها ما شاء، ويغرس فيها\n_________\n(^١) مسلم رقم (١٥٤٧/ ١١٧) كتاب: البيوع، باب: كراء الأرض بالذهب والورق.\n(^٢) سبقت ترجمته في حديث رقم (٦٥).\n(^٣) ورد بهامش الأصل: وكذا في نسختي.","vol":"15","page":242},{"text":"الشجر وغيرها مما لا يضر بها، وإذا تمت الإجارة قال صاحب الأرض: احصد زرعك واقلع شجرك عن أرضي. فذلك لازم لمكتريها حتى يخلي له أرضه مما شغلها به، لقوله - ﵇ - \"ليس لعرق ظالم حق\" فهو من باب إباحة قطع الشجر (^١).\nوقال ابن التين هذا بين الفساد -يعني: المعاملة- وداخل في النهي عن الغرر، ولم يجزه أحد.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٦٣.","vol":"15","page":243},{"text":"<span data-type='title' id=toc-1701>٨ - باب المُزَارَعَةِ بِالشَّطْرِ وَنَحْوِهِ</span>\nوَقَالَ قَيْسُ بْنُ مُسْلِمٍ، عَنْ أَبِي جَعْفَرٍ قَالَ: مَا بِالمَدِينَةِ أَهْلُ بَيْتِ هِجْرَةٍ إِلَّا يَزْرَعُونَ عَلَى الثُّلُثِ وَالرُّبُعِ. وَزَارَعَ عَلِيٌّ، وَسَعْدُ بْنُ مَالِكٍ، وَعَبْدُ اللهِ بْنُ مَسْعُودٍ، وَعُمَرُ بْنُ عَبْدِ العَزِيزِ، وَالقَاسِمُ، وَعُرْوَةُ، وَآلُ أَبِي بَكْرٍ، وَآلُ عُمَرَ، وَآلُ عَلِيٍّ وَابْنُ سِيرِينَ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ الأَسْوَدِ: كُنْتُ أُشَارِكُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ فِي الزَّرْعِ. وَعَامَلَ عُمَرُ النَّاسَ عَلَى إِنْ جَاءَ عُمَرُ بِالبَذْرِ مِنْ عِنْدِهِ فَلَهُ الشَّطْرُ، وَإِنْ جَاءُوا بِالبَذْرِ فَلَهُمْ كَذَا. وَقَالَ الحَسَنُ: لَا بَأْسَ أَنْ تَكُونَ الأَرْضُ لأَحَدِهِمَا فَيُنْفِقَانِ جَمِيعًا، فَمَا خَرَجَ فَهْوَ بَيْنَهُمَا، وَرَأَى ذَلِكَ الزُّهْرِيُّ. وَقَالَ الحَسَنُ: لَا بَأْسَ أَنْ يُجْتَنَى القُطْنُ عَلَى النِّصْفِ. وَقَالَ إِبْرَاهِيمُ وَابْنُ سِيرِينَ وَعَطَاءٌ وَالحَكَمُ وَالزُّهْرِيُّ وَقَتَادَةُ: لَا بَأْسَ أَنْ يُعْطِيَ (الثَّوْرَ) (^١) بِالثُّلُثِ أَوِ الرُّبُعِ وَنَحْوِهِ. وَقَالَ مَعْمَرٌ: لَا بَأْسَ أَنْ تَكُونَ المَاشِيَةُ عَلَى الثُّلُثِ وَالرُّبُعِ إِلَى أَجَلٍ مُسَمًّى.\n\n٢٣٢٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - عَامَلَ خَيْبَرَ بِشَطْرِ مَا يَخْرُجُ مِنْهَا مِنْ ثَمَرٍ أَوْ زَرْعٍ، فَكَانَ يُعْطِي أَزْوَاجَهُ مِائَةَ وَسْقٍ ثَمَانُونَ وَسْقَ تَمْرٍ، وَعِشْرُونَ وَسْقَ شَعِيرٍ، فَقَسَمَ عُمَرُ خَيْبَرَ، فَخَيَّرَ أَزْوَاجَ النَّبِيِّ - ﷺ - أَنْ يُقْطِعَ لَهُنَّ مِنَ المَاءِ وَالأَرْضِ، أَوْ يُمْضِيَ لَهُنَّ، فَمِنْهُنَّ مَنِ اخْتَارَ الأَرْضَ، وَمِنْهُنَّ مَنِ اخْتَارَ الوَسْقَ، وَكَانَتْ عَائِشَةُ اخْتَارَتِ الأَرْضَ. [انظر: ٢٢٨٥ - مسلم: ١٥٥١ - فتح: ٥/ ١٠]\n_________\n(^١) كذا بالأصل، وعلم عليها الناسخ، وكتب في الهامش: الثوب. وأشار إلى أنها نسخة.","vol":"15","page":244},{"text":"ثم ساق حديث ابن عمر أن النَّبِيَّ - ﷺ - عَامَلَ أَهْلَ خَيْبَرَ بِشَطْرِ مَا يَخْرُجُ مِنْهَا مِنْ ثَمَرٍ أَوْ زَرْعٍ، فَكَانَ يُعْطِي أَزْوَاجَهُ مِائَةَ وَسْقٍ ثَمَانُونَ وَسْقًا تَمْرًا، وَعِشْرُونَ وَسْقًا شَعِيرًا، فَقَسَمَ عُمَرُ خَيْبَرَ، فَخَيَّرَ أَزْوَاجَ النَّبِيِّ - ﷺ - أَنْ يُقْطِعَ لَهُنَّ مِنَ المَاءِ وَالأَرْضِ أَوْ يُمْضِيَ لَهُنَّ قِسْمَتُهُنَّ، فَمِنْهُنَّ مَنِ اخْتَارَ الأَرْضَ، وَمِنْهُنَّ مَنِ اخْتَارَ الوَسْقَ، وَكَانَتْ عَائِشَةُ اخْتَارَتِ الأَرْضَ.\nالشرح:\nأما أثر قيس، عن أبي جعفر فأخرجه عبد الرزاق، عن الثوري، أخبرني قيس بن مسلم، عن أبي جعفر محمد بن علي بن الحسين بن علي قال: ما بالمدينة أهل بيت هجرة إلا وهم يعطون أرضهم بالثلث والربع. وأخبرنا وكيع (^١)، أنا عمرو بن على بن موهب، سمعت أبا جعفر محمد بن علي يقول: آل أبي بكر، وآل عمر، وآل علي يدفعون أرضهم بالثلث والربع (^٢).\nوقال ابن أبي شيبة: حدثنا ابن أبي زائدة، عن حجاج، عن أبي جعفر محمد بن علي، قال: عامل رسول الله - ﷺ - بالشطر، ثم أبو بكر وعمر وعثمان وعلي (^٣).\nفائدة:\nقال الشيخ أبو الحسن: إنما ذكر البخاري هذا؛ ليُعْلم أنه لم يصح في المزارعة على الجزء حديث مسند (^٤)، وقال متعجبًا: كيف يروى مثل\n_________\n(^١) في \"المصنف\": أبو سفيان. وهي كنية وكيع.\n(^٢) \"مصنف عبد الرزاق\" ٨/ ١٠٠ - ١٠١ (١٤٤٧٦ - ١٤٤٧٧) ورواهما أيضًا ابن أبي شيبة في \"المصنف\" ٤/ ٣٨٢ - ٣٨٣ (٢١٢٣٩ - ٢١٢٢٥).\n(^٣) \"المصنف\" ٤/ ٣٨٢ (٢١٢٢٤).\n(^٤) قال الحافظ في \"الفتح\" معلقًا على قول القابسي هذا ٥/ ١١: كأنه غفل عن آخر =","vol":"15","page":245},{"text":"هذا عن أبي جعفر، وقيس هذا كوفي، وأبو جعفر مدني، ولم يرو عن قيس مالك ولا غيره من المدنيين. قلت: فعلى هذا يكون قيس هذا أبا عمرو الجدلي العدواني.\nوقد روي عن جماعة من الصحابة منع ذلك إلا أن سند قيس على شرطه، ومالك، والشافعي يمنعون كراء الأرض بالجزء، وأجازه أبو حنيفة، وأكثر الصحابة والتابعين على جوازه. قال الخطابي: والأصل في إجازة ذلك قصة خيبر (^١). ومنع أبو حنيفة كراء الأرض بمنافع أخرى، ومنع طاوس كراءها جملة، وأجازه ربيعة بالعين خاصة.\nوقوله: (وزارع علي .. إلى آخره)، قال الطحاوي: حدثنا فهد، ثنا أبو نعيم، ثنا إسماعيل بن إبراهيم بن المهاجر، سمعت أبي يذكر، عن موسى بن طلحة، قال: أقطع عثمان نفرًا من أصحاب رسول الله - ﷺ -، الزبير وابن مسعود وسعد بن مالك وأسامة، فكان جاري منهم سعد بن\nمالك وابن مسعود، فزرعا أرضهما بالثلث والربع.\nوحدثنا فهد، ثنا محمد بن سعد، أنا شريك عن إبراهيم بن مهاجر، سألت موسى بن طلحة عن المزارعة، فقال: أقطع عثمان عبد الله أرضًا، وأقطع سعدًا أرضًا، وأقطع (حسانًا) (^٢)، وأقطع صهيبًا، فكلٌّ جاري؛ فكانا يزارعان بالثلث والربع (^٣).\n_________\n= حديث في الباب وهو حديث ابن عمر في ذلك وهو معتمد من قال بالجواز، والحق أن البخاري إنما أراد بسياق هذِه الآثار الإشارة إلى أن الصحابة لم ينقل عنهم خلاف في الجواز، خصوصًا أهل المدينة فيلزم من يُقدِّم عملَهم على الأخبار المرفوعة أن يقولوا بالجواز على قاعدتهم.\n(^١) \"أعلام الحديث\" ٢/ ١١٢٦.\n(^٢) كذا في المخطوط وفي المطبوع من \"شرح معاني الآثار\" خبابًا.\n(^٣) \"شرح معاني الآثار\" ٤/ ١١٤، وابن أبي شيبة في \"المصنف\" ٤/ ٣٨٢ (١٢٧٩).","vol":"15","page":246},{"text":"وقد سلف ذكر آل أبي بكر وعمر وعلي.\nوأثر عبد الرحمن بن الأسود أخرجه ابن أبي شيبة، حدثنا أبو نعيم، عن بكر بن عامر، عن عبد الرحمن بن الأسود قال: كنت أزارع بالثلث والربع وأحمله إلى علقمة والأسود، فلو رأيا به بأسًا لنهياني عنه (^١).\nوقوله: (وعامل عمر ..) إلى آخره. رواه الطحاوي من طريق منقطعة (^٢) عن أبي بكرة، حدثنا أبو عمر الضرير، أنا حماد بن سلمة، أن يحيى بن سعيد أخبرهم، عن إسماعيل بن أبي حكيم، عن عمر بن عبد العزيز أن عمر بن الخطاب بعث يعلى بن منية إلى اليمن، فأمره أن يعطيهم الأرض البيضاء على: إن كان البقر والحديد والبذر من عمر فله الثلثان ولهم الثلث، وإن كان ذلك منهم فلهم الشطر وله الشطر. وأمره أن يعطيهم النخل والكرم على أن لهم الثلثين وله الثلث (^٣).\nوقوله: (وقال الحسن)، إلى آخره. لعله يريد أنها أرض لا خطب لها من الإجارة، فإن كان لها خطب فتكون زيادة من أحدهما، وذلك غير جائز، نبه عليه ابن التين.\n_________\n(^١) \"المصنف\" ٤/ ٣٨٣ (١٢٣٢).\n(^٢) ورد بهامش الأصل ما نصه: الانقطاع بين عمر وعمر، وذلك أن عمر بن عبد العزيز ولد بمصر سنة ٦١ هـ، وعاش تسعًا وثلاثين سنة وستة أشهر رحمة الله عليه.\n(^٣) \"شرح معاني الآثار\" ٤/ ١١٤، ورواه ابن أبي شيبة في \"المصنف\" بنحوه موقوفًا على يحيى بن سعيد ٧/ ٤٢٧ (٣٧٠٠٧) والبيهقي في \"سننه\" ٦/ ١٣٥ وقال الحافظ في \"الفتح\" ٥/ ١٢ مرسلان جيدان يتقوى أحدهما بالآخر.","vol":"15","page":247},{"text":"وقول الحسن -ثانيًا- في القطن هو قول مالك؛ ولذلك جاز أن يقول: فما جنيت ذلك نصفه.\nومنع بعض المالكية، ولذلك اختلف إذا قال: ما جنيت اليوم ذلك نصفه.\nوأثر إبراهيم فمن بعده، لم يقل به مالك، فإن ترك كراء الأرض بالجزء وكانت ترمي البذر، كان عليه كراء الأرض، والزرع له دون رب الأرض. واختلف هل يفوت بتقليب الأرض؛ فقال ابن القاسم:\nهو فوت. وقال ابن سحنون: لا.\nوحديث ابن عمر أخرجه مسلم وزاد مع عائشة حفصة أنها ممن اختارت الأرض (^١).\nوروى يحيى بن ادم في \"الخراج\": أو يضمن لهم الوسوق كل عام، فاختلفن، فكانت عائشة وحفصة ممن اختار الوسوق. وفي رواية له: فجعل عمر لأزواج النبي - ﷺ - منها -تعنى: خيبر- نصيبًا، وقال: أيتكن شاءت أخذت الضيعة، فهي لها ولعقبها (^٢).\nقال ابن التين: قيل: إن الوسق -بضم الواو- جمع وسن مثل رهن ورهن.\nوقيل: كان عمر يعطيهن اثني عشر ألفًا سوى هذِه الأوسق، وما يجري عليهن سائر السنة.\n_________\n(^١) \"صحيح مسلم\" رقم (١٥٥١/ ٢) كتاب: المساقاة، باب: المساقاة والمعاملة بجزء من الثمر والزرع.\n(^٢) \"الخراج\" ص ٤٠ - ٤١.","vol":"15","page":248},{"text":"واختلف العلماء في كراء الأرض بالشطر، والثلث، والربع، فأجازه علي، وابن مسعود، وسعد، والزبير، وأسامة، وابن عمر، ومعاذ بن جبل، وخباب، وهو قول سعيد بن المسيب، وطاوس، وابن أبي\nليلى (^١).\nقال ابن المنذر: وروينا عن أبي جعفر قال: عامل رسول الله - ﷺ - أهل خيبر بالشطر، ثم أبو بكر وعمر، ثم عثمان، ثم علي، ثم أهله، هم إلى اليوم يعطون بالثلث والربع (^٢)، وهو قول الأوزاعي، والثوري، وأبي يوسف، ومحمد، وأحمد، هؤلاء أجازوا المزارعة والمساقاة.\nوكرهت ذلك طائفة، روي عن ابن عباس، وابن عمر، والنخعي (^٣)، وهو قول مالك، وأبي حنيفة، والليث، والشافعي، وأبي ثور، قالوا: لا تجوز المزارعة وهو كراء الأرض بجزء منها، وتجوز عندهم المساقاة.\nومنعهما -أعني المزارعة والمساقاة- أبو حنيفة وزفر فقالا: لا يجوزان بوجه من الوجوه، والمزارعة منسوخة بالنهي عن كراء الأرض بما يخرج منها، وهي إجارة مجهولة؛ لأنه قد لا تخرج الأرض شيئًا، وادعوا نسخ المساقاة بحديث المزابنة، وروى رافع النهي عن المزارعة والمخابرة (^٤)، ومثله: نهى عن كراء الأرض (^٥).\n_________\n(^١) روى ابن أبي شيبة هذِه الآثار كلها في \"المصنف\" ٤/ ٣٨٢ - ٣٨٣.\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٢/ ٧٢.\n(^٣) روى ابن أبي شيبة هذِه الآثار في \"المصنف\" ٤/ ٣٨٤ - ٣٨٥.\n(^٤) سلف برقم (١٢٨٦) كتاب: الإجارة.\n(^٥) \"صحيح مسلم\" برقم (١٥٣٦/ ٨٧) كتاب: البيوع، باب: كراء الأرض من حديث جابر بن عبد الله.","vol":"15","page":249},{"text":"وفي أفراد مسلم عن ثابت بن الضحاك أنه - ﵇ - نهى عن المزارعة وأمر بالمؤاجرة، وقال: \"لا بأس بها\" (^١).\nوعن جابر مرفوعًا \"من كان له أرض فليزرعها أو يزرعها أخاه، ولا يؤجرها\" (^٢).\nوفي لفظ \"من لم ياع المخابرة فليؤذن بحرب الله\" (^٣) فذهب قوم إلى هذِه الآثار، وكرهوا إجارة الأرض بجزء مما يخرج منها، وهذِه الآثار -كما قال الطحاوي- قد جاءت على معان مختلفة، فحديث ثابت لم يبين أي المزارعة إن كانت على جزء معلوم، فهذا موضع الخلاف، وإن كانت على الثلث والربع ونحوهما مما يخرج من الأرض، فهو مما اتفقوا على فساده، وليس فيه ما ينفي إرادة معنى منهما دون الآخر.\nوأما حديث جابر فخرج على سبب، وهو أنه كان لهم فضول أرضين، فكانوا يؤجرونها على النصف والثلث والربع، فقال لهم - ﵇ - ذلك، فيجوز أن يكون النهي عن إجارة الأرض.\n_________\n(^١) مسلم رقم (١٥٤٩) كتاب: البيوع، باب: في المزارعة والمؤاجرة.\n(^٢) المصدر السابق برقم (١٥٣٦/ ٨٨).\n(^٣) رواه أبو داود (٣٤٠٦) والترمذي في \"العلل\" ١/ ٥٢٦ والطحاوي ٤/ ١٠٧ وابن حبان ١١/ ٦١١ من طرق عن عبد الله بن عثمان بن خيثم، عن أبي الزبير، عن جابر. قال أبو نعيم في \"الحلية\" ٩/ ٢٣٦: غريب من حديث أبي الزبير تفرد به ابن خيثم بهذا اللفظ.\nوالحديث ضعفه الألباني في \"الضعيفة\" رقم (٩٩٠) وقال: قد صح النهي عن المخابرة من طرق عن جابر عند مسلم برقم (١٥٣٦) كتاب: البيوع، باب: النهي عن المحاقلة والمزابنة.","vol":"15","page":250},{"text":"وقد ذهب قوم إلى كراهة إجارتها بالذهب والفضة: طاوس، وكان لا يرى بأسًا بدفعها ببعض ما يخرج منها، فإن كان النهي وقع عن الكراء أصلًا بشيء مما يخرج وبغيره، فهذا معنى يخالفه الفريقان، وقد يحتمل أن يكون النهي وقع لمعنى غير ذلك، وهو ما كانوا يصنعونه في الإجارة بما سبق وبالماذيانات، وكأن النهي من قِبَل ذلك جاء.\nوحديث رافع جاء بألفاظ مختلفة اضطرب من أجلها. وحديث ابن عمر هو مثل حديث ثابت، وكذا من رواه نحو حديث جابر، نحو حديث أبي رافع لا لإجارة الأرض بجزء مما يخرج منها، وقد أنكر آخرون على رافع ما روى، وأخبروا أنه لم يحفظ أوله، أنكره عليه زيد بن ثابت (^١).\nوقال ابن عباس: إنما أراد الرفق (^٢).\nوقال أحمد: إنه كثير الألوان مضطرب؛ مرة يقول: سمعت رسول الله - ﷺ -، ومرة يقول حدثني عمومتي وأحسنها طريق يعلى بن حكيم، عن سليمان بن يسار (^٣). وأعل ابن خزيمة الأحاديث التي وردت فيها المزارعة على النصف والربع (^٤).\nوقال الطبري: لم يثبت النهي عن إجارة الأرض ببعض ما يخرج منها إذا كان معلومًا، والنهي على غير ذلك.\n_________\n(^١) يشير إلى ما رواه أبو داود (٣٣٩٠)، وابن ماجه (٢٤٦١)، وأحمد ٥/ ١٨٢، والطحاوي في \"شرح معاني الآثار\" ٤/ ١١٠ والحديث ضعفه الألباني -﵀- في \"غاية المرام\" (٣٦٦)، \"ضعيف ابن ماجه\" (٥٣٧).\n(^٢) \"شرح معاني الآثار\" ٤/ ١٠٧ - ١١٠.\n(^٣) انظر: \"التمهيد\" ٢/ ٣٢٠، ٣/ ٣٨، و\"المغني\" ٧/ ٥٢٨، ٥٥٥، وانظر تعليق البيهقي عليه في \"سننه\" ٦/ ١٣٦.\n(^٤) لعل ابن خزيمة أعل هذِه الأحاديث في كتابه \"المزارعة\" الذي أشار إليه النووي في \"شرح مسلم\".","vol":"15","page":251},{"text":"واحتج من جوز بحديث الباب، والأرض أصل مال، فيجوز أن يعطيها لمن يعمل فيها كالثمر سواء وكالقراض، واحتج مانع المزارعة بأنها كراء الأرض بما يخرج منها، وهو من باب الطعام بالطعام نسيئة، وقد نهى الشارع عن المخابرة والمحاقلة: وهي كراء الأرض ببعض ما يخرج منها. وقالوا: لا حجة لكم في المساقاة الواقعة؛ لأن المزارعة كانت تبعًا لها، وأما الأرض المفردة فلا يجوز؛ لأنه يمكن إجارتها ولا تدعو إلى مزارعتها ضرورة كما تدعو إلى المساقاة، ألا ترى أن بيع الثمر الذي لم يبدُ صلاحه مع أصل النخل جائز بلا شرط القطع؛ لأنه تبع لها، ولا يجوز بيعها مفردة إلا بشرط قطعه: لأنها مقصودة. وقياسهم المزارعة على القراض والمساقاة باطل؛ لأن منفعتها لا تحصل إلا بالعمل بخلافها لجواز إجارتها. فإن قيل: ما أخذ من يهود خيبر إنما كان بحق الجزية لا المساقاة.\nقلت: فتحت خيبر عنوة، كما رواه أنس (^١)، وخمست، كما رواه ابن شهاب (^٢)، ولا يخمس إلا ما أخذ عنوة، وقد قسمها - ﵇ - بين الغانمين، فأعطى (ابن) (^٣) الزبير وقفه من خيبر، ووقف عمر سهمه، وأجلاهم منها عمر إلى الشام لما فدعوا ابنه، وأخبرت عائشة أنه - ﵇ - بعث ابن رواحة ليخرصها ويعلن مقدار الزكاة في مال المسلمين.\n_________\n(^١) سلف برقم (٣٧١) كتاب: الصلاة، باب: ما يذكر في الفخذ والحديث في \"صحيح مسلم\" برقم (١٣٦٥) كتاب: الجهاد، باب: غزوة خيبر.\n(^٢) رواه أبو داود (٣٠١٩) من طريق ابن وهب عن يونس بن يزيد عن ابن شهاب مرسلًا وحسنه الألباني في \"صحيح أبي داود\" ٨/ ٣٥٨ (٢٦٦٨) وقال: حديث حسن على إرساله.\n(^٣) كذا بالأصل، ولعلها زائدة. والله أعلم.","vol":"15","page":252},{"text":"قال الطحاوي: وثبت أنه - ﵇ - لم يقسم خيبر بكمالها ولكنه قسم منها طائفة على ما ذكره ابن عمر، وترك منها طائفة لم يقسمها على ما روى جابر (^١).\nقلت: والمختار صحة المزارعة، والمخابرة كالمساقاة.\nوأما معاملة أهل خيبر فاختلف العلماء فيمن يخرج البذر. فروي عن ابن مسعود وسعد بن أبي وقاص وابن عمر أنهم قالوا يكون البذر من عند العامل. وروي عن بعض أهل الحديث أنه قال من أخرج البذر منها فهو جائز؛ لأنه - ﵇ - دفع خيبر معاملة، وفي تركه اشتراط البذر من عند\nأحدهما دليل على أن ذلك يجوز من أيهما كان.\nوقال أحمد وإسحاق: البذر يكون من عند صاحب الأرض والعمل من الداخل (^٢).\nوقال محمد بن الحسن وأصحابه: المزارعة على ثلاثة أوجه جائزة، ورابع لا يجوز.\nفالأول: أن يكون البذر من المالك والعمل من العامل.\nوالثاني: أن يكون البذر والآلة كلها من قبل رب الأرض والعمل من العامل.\nثالثها: البذر من العامل والعمل والآلة كلها من قبله.\nوالرابع: أن يكون البذر من العامل والباقي من المالك (^٣).\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٤/ ١١.\n(^٢) انظر: \"الإشراف\" لابن المنذر ٢/ ٧٣، \"المغني\" لابن قدامة ٧/ ٥٦٢.\n(^٣) انظر: \"بدائع الصنائع\" ٦/ ١٧٩.","vol":"15","page":253},{"text":"قاسوا الأول على القراض، والأخير على بيع البذر من رب المال بمجهول من الطعام نسيئة، ولا يجوز عند جميع العلماء.\nوذهب مالك إلى أنه لا يجوز البذر إلا من عندهما جميعًا وتكون الأرض من أحدهما والعمل من الآخر، وتكون قيمة العمل توازي قيمة كراء الأرض، والعلماء متفقون على جواز هذا الوجه؛ لأن أحدهما لا يفضل صاحبه بشيء. وإن كان البذر من أحدهما والأرض من الآخر فلا يجوز عند مالك كأنه أكراه نصف أرضه بنصف بذره.\nولا يجوز عنده كراء الأرض بشيء من الطعام، ويجوز عنده وجه آخر من المزارعة أن يكتريا جميعًا الأرض، ويخرج أحدهما البذر، ويخرج الآخر البقر وجميع العمل، وتكون قيمة البقر والعمل مثل قيمة البذر، فلا بأس بذلك؛ لأنهما سلما من كراء الأرض بالطعام وتكافئا في سائر ذلك.\nوأما تخيير عمر أزواج النبي - ﷺ - بين الأوسق والأرض -يعني ذلك- أن أرض خيبر لم تكن لرسول الله - ﷺ - ملكًا ورثت بعده؛ لأنَّه - ﵇ - قال: \"لا نُورث، ما تركنا صدقة\" (^١) فإنما خيرهن بين أخذ الأوسق وبين أنْ يقطعهن من الأرض من غير تمليك ما يجد منه مثل تلك الأوسق لأنَّ الرطب قد يشتهى أيضًا كما يشتهى التمر، فاختارت عائشة ذلك لتأكله رطبًا وتمرًا، فإذا ماتت عادت الأرض والنخل على أصلها وقفًا مسبلة فيما يسبل فيه الفيء.\n_________\n(^١) سيأتي من حديث أبي بكر برقم (٣٠٩٣) كتاب: فرض الخمس، باب: فرض الخمس. من حديث عمر برقم (٦٧٢٨) كتاب: الفرائض، باب: قول النبي - ﷺ -: \"لا نورث، ما تركنا صدقة\".","vol":"15","page":254},{"text":"وأمَّا اجتناء القطن والعصفر ولقاط الزيتون والحصاد كل ذلك بجزءٍ معلوم فأجازه جماعة من التابعين، وهو قول أحمد قاسوه على القراض؛ لأنه يعمل بالمال على جزء منه معلوم لا يدري مبلغه وكذا إعطاء الثوب للصائغ، والغنم للراعي عند من أجازها قاسها على القراض، ومنع ذلك كله مالك والكوفيون والشافعي، لأنها عندهم إجارة بثمن مجهول لا يعرف. وأجاز عطاء وابن سيرين والزهري وقتادة أنْ يدفع الثوب إلى النساج ينسجه بالثلث والربع (^١). واحتج أحمد بإعطائه - ﵇ - خيبر\nعلى الشطر.\nوقال ابن المنذر: اختلفت ألفاظ حديث رافع.\nواختلف في العلة التي من أجلها نهى عن كراء الأرض وعن المخابرة، فقيل: اشتراط لرب المال ناحية منها، أو اشتراطهم على الإجارة بما يسقي الماذيانات والربيع لنا وما سقت الجداول فلكم، أو إعطائهم الأرض على الثلث ونحوه، أو كانوا يكرونها بالطعام المسمى من التمر أو أنَّ النهي كان لخصيصة كانت بينهم، أو النهي للتأديب. فوجب التوقف عنه ووجب القول بحديث ابن عمر لثبوته وأن لا علة فيه (^٢).\nوقد قال سالم: أكثر رافع ولو كانت لي مزارع أكريتها (^٣).\nوأغرب ابن حزم فقال: لا يجوز كراء الأرض بشيء أصلًا لا بنقد ولا عرض ولا طعام ولا بشيء أصلًا ولا يحل زرع الأرض إلَّا لأحد\n_________\n(^١) رواها ابن أبي شيبة ٤/ ٤١١ (٢١٥٤٦ - ٢١٥٤٩).\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٢/ ٧١ - ٧٢\n(^٣) رواه مالك في \"الموطأ\" ص ٤٤٣، وعبد الرزاق في \"مصنفه\" ٨/ ٩٣ - ٩٤ (١٤٤٥٥)، والبيهقي في \"سننه\" ٦/ ١٣١.","vol":"15","page":255},{"text":"ثلاثة: إمَّا ببذره وماله وحيوانه، وإمَّا أن يبيح لغيره زرعها مجانًا، فإن اشتركا في البذر والآلات دون أن يأخذ منه أجرة فحسن، وإمَّا أنْ يعطي أرضه لمن يزرعها بحيوانه وبذره وآلته بجزء يكون لصاحب الأرض، مما يخرج الله منها مسمى، إما نصف، أو ثلث، أو ربع، أو نحو ذلك، ولا يشترط على صاحب الأرض شيء البتة من كل ذلك، ويكون الباقي للزارع قل ما أصاب أو كثر، فإن لم يصب شيئًا فلا شيء له ولا عليه (^١).\nوكان ابن سيرين يكره كراء الأرض بالذهب والفضة (^٢)، وروي عن الأوزاعي وعن عطاء ومكحول ومجاهد والحسن أنهم كانوا يقولون: لا تصلح الأرض البيضاء بالدراهم والدنانير ولا معاملة، إلَّا أنْ يزرع الرجل أرضه أو يمنحها أخاه (^٣).\nومعاملة أهل خيبر ناسخة للنهي؛ لأنه قد صح أنَّه - ﵇ - مات على هذا العمل فهو نسخ صحيح لا شك فيه، وبقي النهي عن الإجارة لم يأتِ شيء ينسخه ولا يخصصه، ولم يصح كراء الأرض بنقد عن أحد من الصحابة إلَّا عن سعد وابن عباس، وصح عن رافع وابن عمر، ثم صح رجوع ابن عمر، وصح عن رافع المنع منه أيضًا، وذكر الطحاوي [في] (^٤) \"اختلاف العلماء\" عن أبي يوسف أنَّه قال: وإذا أعطى الرجلُ الرجل أرضًا مزارعة بالثلث أو النصف أو بالربع، أو أعطى نخلًا معاملة بالنصف أو أقل منه أو أكثر، فإنَّ أبا حنيفة يقول: هذا كله باطل؛ لأنَّه استأجره بشيء مجهول.\n_________\n(^١) \"المحلى\" ٨/ ٢١١.\n(^٢) رواه ابن حزم في \"المحلى\" ٨/ ٢١٣.\n(^٣) السابق.\n(^٤) زيادة يقتضيها السياق.","vol":"15","page":256},{"text":"قال أبو يوسف: وكان ابن أبي ليلى يقول: ذلك كله جائز، وبه نأخذ.\nقال الحسن بن زياد: وبه نأخذ. وقال الثوري: لا بأس به، وكذا روي عن ابن حي (^١).\nفرع: اختلف العلماء في المزارعة من غير أجل، فكرهها مالك والثوري والشافعي وأبو ثور حتى يسمي أجلًا معلومًا.\nوقال ابن المنذر: قال أبو ثور: إذا لم يسمي سنين معلومة، فهو\nعلى سنة واحدة، وقال ابن المنذر: وحكي عن بعضهم أنه قال: أجيز ذلك استحسانًا وأدع القياس (^٢).\nوقال بعض أصحابنا: ذلك جائز؛ لحديث: \"نقركم ما شئنا\" (^٣) فيكون لصاحب النخل والأرض أنْ يخرج المساقي والمزارع من الأرض والنخل متى شاء، وفي ذلك دلالة أنَّ المزارعة تخالف الكراء، لا يجوز في الكراء أن يقول: أخرجك عن أرضي متى شئت، ولا خلاف بين أهل العلم أنَّ الكراء في الدور والأرضين لا يجوز إلَّا وقتًا معلومًا (^٤) (^٥).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ٢١ - ٢٢.\n(^٢) انظر: \"الإشراف\" لابن المنذر ٢/ ٨١.\n(^٣) سيأتي من حديث ابن عمر برقم (٢٣٣٨) كتاب: المزارعة، باب: إذا قال رب الأرض: أقرك ما أقرك الله ..\n(^٤) ورد بهامش الأصل: آخر ١٠ من ٧، وبه كمل الجزء المذكور.\n(^٥) ورد بهامش الأصل: ثم بلغ في الخامس بعد الستين، كتبه مؤلفه.","vol":"15","page":257},{"text":"<span data-type='title' id=toc-1702>٩ - باب إِذَا لَمْ يَشْتَرِطِ السِّنِينَ فِي المُزَارَعَةِ</span>\n٢٣٢٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: عَامَلَ النَّبِيُّ - ﷺ - خَيْبَرَ بِشَطْرِ مَا يَخْرُجُ مِنْهَا مِنْ ثَمَرٍ أَوْ زَرْعٍ. [انظر: ٢٢٨٥ - مسلم: ١٥٥١ - فتح: ٥/ ١٣]\nذكر فيه حدثنا ابن عمر: عَامَلَ النَّبِيُّ - ﷺ - أهل خَيْبَرَ بِشَطْرِ مَا يَخْرُجُ مِنْهَا مِنْ ثَمَرٍ أَوْ زَرْعٍ.\nثم قال:","vol":"15","page":258},{"text":"<span data-type='title' id=toc-1703>١٠ - باب</span>\n٢٣٣٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ عَمْرٌو: قُلْتُ لِطَاوُسٍ: لَوْ تَرَكْتَ المُخَابَرَةَ فَإِنَّهُمْ يَزْعُمُونَ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْهُ. قَالَ: أَيْ عَمْرُو، إِنِّي أُعْطِيهِمْ وَأُغْنِيهِمْ، وَإِنَّ أَعْلَمَهُمْ، أَخْبَرَنِي -يَعْنِي: ابْنَ عَبَّاسٍ - ﵄ -- أَنَّ النَّبِيَّ - ﷺ - لَمْ يَنْهَ عَنْهُ، وَلَكِنْ قَالَ: \"أَنْ يَمْنَحَ أَحَدُكُمْ أَخَاهُ خَيْرٌ لَهُ مِنْ أَنْ يَأْخُذَ عَلَيْهِ خَرْجًا مَعْلُومًا\".\" [٢٣٤٢، ٢٦٣٤ - مسلم: ١٥٥٠ - فتح: ٥/ ١٤]\nحدثنا علي بن عبد الله: ثنا سفيان، قال عمرو: قلت لطاوس: لو تركت المخابرة فإنهم يزعمون أنَّ النبي - ﷺ - نهى عنه قال: أيْ عمرو! إني أعطيهم وأغنيهم وإن أعلمهم أخبرني -يعني ابن عباس-: أنَّ النبي - ﷺ - لم ينه عنه ولكن قال: \"أنْ يمنح أحدكم أخاه خيرٌ له من أن يأخذ عليه خرجًا معلومًا\".\nثم قال:","vol":"15","page":259},{"text":"<span data-type='title' id=toc-1704>١١ - باب المُزَارَعَةِ مَعَ اليَهُودِ</span>\n٢٣٣١ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عُبَيْدُ اللهِ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - أَعْطَى خَيْبَرَ اليَهُودَ عَلَى أَنْ يَعْمَلُوهَا وَيَزْرَعُوهَا، وَلَهُمْ شَطْرُ مَا خَرَجَ مِنْهَا. [انظر: ٢٢٨٥ - مسلم: ١٥٥١ - فتح: ٥/ ١٥]\nثم ساق حديث ابن عمر: أَنَّ رَسُولَ اللهِ - ﷺ - أَعْطَى خَيْبَرَ اليَهُودَ عَلَى أَنْ يَعْمَلُوهَا وَيزْرَعُوهَا، وَلَهُمْ شَطْرُ مَا خَرَجَ مِنْهَا.\nوقد أسلفنا في الباب اختلاف العلماء في المزارعة بغير أجل، وذكرنا حديث: \"نقركم ما شئنا\" (^١) وفي ذلك دليل على إجازة دفع النخل مساقاة، والأرض مزارعة من غير ذكر سنين معلومة، فيكون\nلصاحب النخل والأرض.\nوقول أبي ثور السالف حسن (^٢)؛ لأنَّ معاملته - ﵇ - اليهود بشطر ما يخرج منها يقتضي سنة واحدة حتى يبين أكثر منها، فلم تقع المدة إلا معلومة، وسيأتى له تتمة في باب: إذا قال رب الأرض: أقرك ما أقرك الله. بعد (^٣).\nوالمساقاة جائزة عند الأئمة خلافًا لأبي حنيفة، وتجوز بشرط أنْ تكون المدة معلومة ونصيب العامل معلومًا، ومالك يجيزها إذا قال بالنصف أو بالربع كل عام، وكذلك في أكرية الدور وغيرها خلافًا\nللشافعي (^٤).\n_________\n(^١) السابق.\n(^٢) يشير إلى قول أبي ثور أنها على سنة واحدة إذا لم يحدد أجلا معلومًا.\n(^٣) سيأتي برقم (٢٣٣٨).\n(^٤) انظر: \"المدونة\" ٤/ ٢، \"الأم\" ٣/ ٢٤٤.","vol":"15","page":260},{"text":"واختلف قول مالك في \"المدونة\" إذا قال: احصد زرعي بنصفه. هل يلزمه ذلك وتكون إجارة أو جعالة؟\nوقول عمرو لطاوس: لو تركت المخابرة، وقد أسلفناها وهو ظاهر في جوازها، وأن المختار جوازها، وهي: كراء الأرض ببعض ما يخرج منها.\nقال ابن الأعرابي: أصلها من معاملة خيبر؛ لأنه - ﵇ - كان أقرها في أيدي أهلها على النصف فقيل: خابرهم، أي: عاملهم في خيبر وتنازعوا فنهي عن ذلك، ثم جازت بعد.\nوقوله: \"أن يمنح أحدكم أخاه\" هو بفتح النون وكسرها (^١) كما شاهدته بخط الدمياطي وقال: معًا، وهما في \"الصحاح\" (^٢).\nوقوله: \"خرجًا\" أي: أجرًا مثل قوله تعالى: ﴿أَمْ تَسْأَلُهُمْ خَرْجًا﴾ [المؤمنون: ٧٢].\nوقال الأزهري: الخراج يقع على الضريبة، وعلى مال الفيء والجزية، وعلى الغلة (^٣).\nوالخراج: اسم لما يخرج في الفرائض في الأموال والخرج: المصدر.\n_________\n(^١) ورد بهامش الأصل: الوجهان في \"الصحاح\" واقتصر في \"المحكم\" على الكسر.\n(^٢) \"الصحاح\" ١/ ٤٠٨ مادة: (منح).\n(^٣) \"تهذيب اللغة\" ١/ ١٠٠٣ مادة: (خرج).","vol":"15","page":261},{"text":"<span data-type='title' id=toc-1705>١٢ - باب مَا يُكْرَهُ مِنَ الشُّرُوطِ فِي المُزَارَعَةِ</span>\n٢٣٣٢ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ يَحْيَى، سَمِعَ حَنْظَلَةَ الزُّرَقِيَّ، عَنْ رَافِعٍ ﵁ قَالَ: كُنَّا أَكْثَرَ أَهْلِ المَدِينَةِ حَقْلًا، وَكَانَ أَحَدُنَا يُكْرِي أَرْضَهُ، فَيَقُولُ هَذِهِ القِطْعَةُ لِي وَهَذِهِ لَكَ، فَرُبَّمَا أَخْرَجَتْ ذِهِ وَلَمْ تُخْرِجْ ذِهِ، فَنَهَاهُمُ النَّبِيُّ - ﷺ -. [انظر: ٢٢٨٦ - مسلم: ١٥٤٧ - فتح: ٥/ ١٥]\nذكر فيه حديث رافع: قَالَ: كُنَّا أَكْثَرَ أَهْلِ المَدِينَةِ حَقْلًا، وَكَانَ أَحَدُنَا يُكْرِي أَرْضَهُ، فَيَقُولُ هذِه القِطْعَةُ لِي وهذِه لَكَ، فَرُبَّمَا أَخْرَجَتْ ذِهِ وَلَمْ تُخْرِجْ ذِهِ، فَنَهَاهُمُ النَّبِيُّ - ﷺ -.\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوالحقل -بفتح الحاء-: القراح (^٢) الطيب، وقيل: هو الزرع إذا أينعت ثمرته، عن ابن فارس: زاد الخليل: من قبل أن تغلظ سوقه (^٣).\nوهذا الوجه المنهي عنه في هذا الحديث لا خلاف بين العلماء أنه لا يجوز؛ لأن ذلك غرر مجهول، وهذِه المزارعة المنهي عنها.\nوإنما اختلفوا في المزارعة بالثلث والربع مما تخرج الأرض على ما تقدَّم قبل هذا.\nقال ابن المنذر: وجاء في الحديث العلة التي نهى الشارع من أجلها عن كراء الأرض وعن المخابرة وهي اشتراطهم أن لرب الأرض ناحية\n_________\n(^١) مسلم (١٥٤٧، ١٥٤٧/ ١١٥) كتاب: البيوع، باب: كراء الأرض، باب: كراء الأرض بالذهب والورق.\n(^٢) ورد بهامش الأصل ما نصه: \"صحاح\": القراح: المزرعة التي ليس عليها بناء ولا فيها شجر، الجمع: أقرحة.\n(^٣) \"المجمل\" ١/ ٢٤٥ مادة: (حقل)، وانظر: \"العين\" ٣/ ٤٥.","vol":"15","page":262},{"text":"منها (^١).\nومما لا يجوز في المزارعة عند مالك أن يجتمع معنيان في جملة واحدة، وهو أنْ يخرج صاحب الأرض البذر فيجتمع له بذره وأرضه، فلا يجوز، فيكون للعامل أجرة عمله وروحه، ويكون الزرع لصاحب الأرض والبذر، ولذلك لو اجتمع للعامل البذر والعمل كانت المزارعة فاسدة، وكان عليه كراء الأرض لصاحب الأرض والزرع كله للعامل (^٢).\n_________\n(^١) \"الإشراف على مذاهب الأشراف\" ٢/ ٧١.\n(^٢) \"المدونة\" ٢/ ١٢.","vol":"15","page":263},{"text":"<span data-type='title' id=toc-1706>١٣ - باب إِذَا زَرَعَ بِمَالِ قَوْمٍ بِغَيْرِ إِذْنِهِمْ وَكَانَ فِي ذَلِكَ صَلَاحٌ لَهُمْ</span>\n٢٣٣٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"بَيْنَمَا ثَلَاثَةُ نَفَرٍ يَمْشُونَ أَخَذَهُمُ المَطَرُ، فَأَوَوْا إِلَى غَارٍ فِي جَبَلٍ، فَانْحَطَّتْ عَلَى فَمِ غَارِهِمْ صَخْرَةٌ مِنَ الجَبَلِ فَانْطَبَقَتْ عَلَيْهِمْ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: انْظُرُوا أَعْمَالًا عَمِلْتُمُوهَا صَالِحَةً للهِ، فَادْعُوا اللهَ بِهَا لَعَلَّهُ يُفَرِّجُهَا عَنْكُمْ. قَالَ أَحَدُهُمُ: اللَّهُمَّ إِنَّهُ كَانَ لِي وَالِدَانِ شَيْخَانِ كَبِيرَانِ، وَلِي صِبْيَةٌ صِغَارٌ كُنْتُ أَرْعَى عَلَيْهِمْ، فَإِذَا رُحْتُ عَلَيْهِمْ حَلَبْتُ، فَبَدَأْتُ بِوَالِدَيَّ أَسْقِيهِمَا قَبْلَ بَنِيَّ، وَإِنِّي اسْتَأْخَرْتُ ذَاتَ يَوْمٍ فَلَمْ آتِ حَتَّى أَمْسَيْتُ، فَوَجَدْتُهُمَا نَامَا، فَحَلَبْتُ كَمَا كُنْتُ أَحْلُبُ، فَقُمْتُ عِنْدَ رُءُوسِهِمَا، أَكْرَهُ أَنْ أُوقِظَهُمَا، وَأَكْرَهُ أَنْ أَسْقِيَ الصِّبْيَةَ، وَالصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ قَدَمَى، حَتَّى طَلَعَ الفَجْرُ، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُهُ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا فَرْجَةً نَرَى مِنْهَا السَّمَاءَ. فَفَرَجَ اللهُ فَرَأَوُا السَّمَاءَ. وَقَالَ الآخَرُ: اللَّهُمَّ إِنَّهَا كَانَتْ لِي بِنْتُ عَمٍّ أَحْبَبْتُهَا كَأَشَدِّ مَا يُحِبُّ الرِّجَالُ النِّسَاءَ، فَطَلَبْتُ مِنْهَا فَأَبَتْ حَتَّى أَتَيْتُهَا بِمِائَةِ دِينَارٍ، فَبَغَيْتُ حَتَّى جَمَعْتُهَا، فَلَمَّا وَقَعْتُ بَيْنَ رِجْلَيْهَا قَالَتْ: يَا عَبْدَ اللهِ، اتَّقِ اللهَ، وَلَا تَفْتَحِ الخَاتَمَ إِلَّا بِحَقِّهِ، فَقُمْتُ، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُهُ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا فَرْجَةً. فَفَرَجَ. وَقَالَ الثَّالِثُ: اللَّهُمَّ إِنِّي اسْتَأْجَرْتُ أَجِيرًا بِفَرَقِ أَرُزٍّ، فَلَمَّا قَضَى عَمَلَهُ قَالَ أَعْطِنِي حَقِّي. فَعَرَضْتُ عَلَيْهِ، فَرَغِبَ عَنْهُ، فَلَمْ أَزَلْ أَزْرَعُهُ حَتَّى جَمَعْتُ مِنْهُ بَقَرًا وَرَاعِيهَا، فَجَاءَنِي فَقَالَ: اتَّقِ اللهَ. فَقُلْتُ: اذْهَبْ إِلَى ذَلِكَ البَقَرِ وَرُعَاتِهَا فَخُذْ. فَقَالَ: اتَّقِ اللهَ وَلَا تَسْتَهْزِئْ بِي. فَقُلْتُ: إِنِّي لَا أَسْتَهْزِئُ بِكَ فَخُذْ. فَأَخَذَهُ، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ مَا بَقِيَ، فَفَرَجَ اللهُ\". قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ ابْنُ عُقْبَةَ، عَنْ نَافِعٍ: \"فَسَعَيْتُ\". [انظر: ٢٢١٥ - مسلم: ٢٧٤٣ - فتح: ٥/ ١٦]","vol":"15","page":264},{"text":"ذكر فيه حديث ابن عمر في قصة الثلاثة الذين أووا إلى الغار وقد سلف غير مرة، وفي آخره: وَقَالَ إسماعيل (خ م س) بن عُقْبَةَ، عَنْ نَافِعٍ: \"فَسَعَيْتُ\" (^١).\nقلت: وعقبه جده، ووالده إبراهيم وهو (أي: إبراهيم) (^٢) أكبر من أخويه: موسى ومحمد ابني عقبة بن أبي عياش.\nقال الجيِّاني: وقع في نسخة أبي ذر: إسماعيل عن عقبة. وهو وهم (^٣). وهذا التعليق أسنده البخاري في الأدب في باب: إجابة دعاء من برَّ والديه (^٤)، وقد أخرج ابن حبان هذا الحديث من طريق أبي\nهريرة أيضًا (^٥).\nقال المهلب: لا تصح هذِه الترجمة: إلَّا بأن يكون الزارع متطوعًا إذ لا خسارة على صاحب المال؛ لأنه لو هلك الزرع أو ما ابتاع له بغير إذنه كان الهلاك من الزارع، وإنما يصح هذا على سبيل التفضل بالربح وضمان رأس المال لا على أن من تعدى في مال غيره فاشترى منه بغير إذنه أو زرع به أنه يلزم صاحبه فعله؛ لأنَّ ما في ذمته من الدين لا يتعين إلَّا بقبض الأجير له وبرضاه بعمله فيه، وقد سلف في الإجارة حكم من تجر في مال غيره بغير إذنه فربح، ومذاهب العلماء فيه (^٦).\nوأجاب ابن المنير بمطابقة الترجمة، لأنه قد عين له حقه ومكنه منه\n_________\n(^١) سلف برقم (٢٢١٥) كتاب: البيوع، باب: إذا اشترى شيئًا لغيره بغير إذنه فرضي.\n(^٢) كتبت في الأصل بين السطرين.\n(^٣) \"تقيد المهمل\" ٢/ ٦٢١.\n(^٤) سيأتي برقم (٥٩٧٤).\n(^٥) \"صحيح ابن حبان\" ١/ ٢٥٣ - ٢٥٢ (٩٧١).\n(^٦) عبارة المهلب، ونقلها ابن بطال في \"شرحه\" ٦/ ٤٧٢، وعنه المصنف.","vol":"15","page":265},{"text":"وبرئت ذمته منه، فلما ترك القبض ووضع المستأجر يده ثانيًا على الفَرَقِ فهو وضعٌ مستأنف على ملك الغير، ثم تصرفه فيه إصلاح لا تضييع فاغتفر ذلك، ولم يعد تعديًا، ومع ذلك فلو هلك الفَرَقُ لكان الزارع ضامنًا له؛ إذ لم يؤذن له في زراعته، فمقصود الترجمة إنما هو خلاص الزارع من المعصية، وإنْ تعرض للضمان، ويدل على أن فعله كان غير معصية أنه توسل به إلى الله جل وعز بناءً على أنه أفضل الأعمال، وأقر على ذلك، ووقعت الإجابة له به، أو يقال: إنَّ توسله إنما كان بوفاء الحق عند حضور المستحق مضاعفًا من قبيل حسن القضاء؛ لا بكونه زَرَعَ الفَرَقَ المُسْتَحَق، كما أنَّ الذي جلس بين شعب المرأة توسل بما ذكره من القيام عنها خوفًا من الله تعالى لا بجلوسه الأول، فإنه معصية اتفاقًا (^١).\nوقوله: \"فتعبت حتى جمعتها\" وفي نسخة \"فبغيت\" وعليها اقتصر ابن التين، وقال: أي: كسبتُ وطلبتُ، وقيل ما تستعمل في الخير، وقد جاء في الحديث في شهر رمضان: \"يا باغي الخير أقبل، ويا باغي الشر أقصر\".\nوقال زيد بن عمرو: البر أبغي لا محالة.\nوقال ابن فارس: بغيت الشي أبغيه: إذا طلبته (^٢).\nووقع هنا: \"بِفَرَقٍ مِنْ أرز\" وسلف \"من ذرة\" (^٣) وراجعه مما سلف.\n_________\n(^١) \"المتواري\" ص ٢٦١ - ٢٦٢.\n(^٢) \"المجمل\" ١/ ١٢٩ مادة: (بغي).\n(^٣) سلف برقم (٢٢١٥) كتاب: البيوع، باب: إذا اشترى شيئًا لغيره بغير إذنه نرضي.","vol":"15","page":266},{"text":"<span data-type='title' id=toc-1707>١٤ - باب أَوْقَافِ أَصْحَابِ النَّبِيِّ - ﷺ - وَأَرْضِ الخَرَاجِ وَمُزَارَعَتِهِمْ وَمُعَامَلَتِهِمْ</span>\nوَقَالَ النَّبِيُّ - ﷺ - لِعُمَرَ: \"تَصَدَّقْ بِأَصْلِهِ لَا يُبَاعُ ثمره، وَلَكِنْ يُنْفَقُ ثَمَرُهُ\" [انظر: ٢٣١٣]. فَتَصَدَّقَ بِهِ.\n\n٢٣٣٤ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: قَالَ عُمَرُ ﵁: لَوْلَا آخِرُ المُسْلِمِينَ مَا فَتَحْتُ قَرْيَةً إِلَّا قَسَمْتُهَا بَيْنَ أَهْلِهَا كَمَا قَسَمَ النَّبِيُّ - ﷺ - خَيْبَرَ. [٣١٢٥، ٤٢٣٥، ٤٢٣٦ - فتح: ٥/ ١٧]\nثم ساق عن مَالِكٍ، عَنْ زيدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: قَالَ عُمَرُ: لَوْلَا آخِرُ المُسْلِمِينَ مَا فَتَحْتُ قَرْيَةً إِلا قَسَمْتُهَا بَيْنَ أَهْلِهَا كَمَا قَسَمَ النَّبِيِّ - ﷺ - خَيْبَرَ.\nالشرح:\nالتعليق الأول سلف مسندًا بمعناه (^١)، وهو قوله لعمر: \"إن شئت حبست أصلها وتصدَّقت بها\" (^٢) وقال ابن التين عن الداودي: إنَّ قوله: \"تصدق بأصله\" ما أراه محفوظًا وإنما أمره أنْ يتصدَّق بثمره\nويوقف أصله.\nوقول عمر أخرجه البخاري في موضع آخر بلفظ: لولا أنْ أترك الناس ببانًا ليس لهم شيء ما فتحت عليَّ قرية … إلى آخره (^٣).\n_________\n(^١) سلف برقم (٢٣١٣) كتاب: الوكالة، باب: الوكالة في الوقف ونفقته وأن يطعم صديقًا له ويأكل بالمعروف.\n(^٢) سيأتي برقم (٢٧٣٧) كتاب: الشروط، باب: الشروط في الوقف.\n(^٣) سيأتي برقم (٤٢٣٥) كتاب: المغازي، باب: غزوة خيبر.","vol":"15","page":267},{"text":"ولأحمد: لئن عشت إلى هذا العام المقبل لا يفتح الناس قرية إلَّا قسمتها بينكم (^١).\nوذهب الكوفيون فيما حكاه أبو عبيد إلى أنَّ عمر حدَّث عن رسول الله - ﷺ - أنه قسَّم خيبر، ولولا آخر الناس لفعلت ذلك.\nوقال ابن التين: كان عمر يرى هذا الرأي لآخر المسلمين تحريًا لمصلحتهم ويتأول فيه قوله تعالى: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ الآية [الحشر: ١٠]، ويعطفه على قوله ﴿لِلْفُقَرَاءِ المُهَاجِرِينَ﴾ [الحشر: ٨] ويرى للآخرين فيه أسوة الأولين، فقد كان يعلم أنَّ المال يعز، وأنَّ الشُّح يغلب، وأن لا ملك بعد كسرى، فأشفق أن يبقى آخر المسلمين لا شيء لهم فرأى أنْ يحبس الأرض ولا يقسمها، بل يضرب عليها تدوم لسائر المسلمين، وبهذا قال مالك في مشهور قوليه أنَّ الأرض لا تقسم (^٢).\nفائدة: قوله فيما أوردناه: (ببانًا) -هو ببائين موحدتين وبعد الألف نون- أي: شيئًا واحدًا، قال أبو عبيد: وذلك الذي أراد، ولا أحسبها عربية، ولم أسمعها في غير هذا الحديث (^٣).\nوصوب غيره بيانًا وأصلها أنَّ العرب إذا ذكرت من لا تعرف تقول: هيَّان بن بيان. أي: لأسوين بينهم في العطاء، وصوب الأزهري الأول وأوضحه في \"تهذيبه\" (^٤) (^٥).\n_________\n(^١) \"مسند أحمد\" ١/ ٣١ - ٣٢ من طريق زيد بن أسلم، عن أبيه، قال: سمعت عمر يقول.\n(^٢) \"المدونة\" ١/ ٣٨٦.\n(^٣) \"غريب الحديث\" ٢/ ٣٧.\n(^٤) \"تهذيب اللغة\" ١/ ٢٦٨ مادة: (ببب).\n(^٥) ورد بهامش الأصل: في \"المطالع\" وكذلك صححها صاحب \"العين\".","vol":"15","page":268},{"text":"وقال الليث: (ببان) على تقدير فعلان (فالنون أصلية) (^١)، ويقال: على تقدير فعَّال، والنون زائدة، ولا يصرف منه فعل.\nوكان رأي عمر في أعطية الناس التفضيل على السوابق، وكان رأي الصديق التسوية، فرجع إليه عمر.\nقال الأزهري: وكأنها لغة يمانية لم تفش في كلام معدٍ. وقال صاحب \"المنتهى\": ما أراه محفوظًا عن العرب وبنحوه، قال الجوهري وغيره (^٢).\n_________\n(^١) كتبت في الأصل بين السطور.\n(^٢) انظر: \"الصحاح\" ١/ ٨٩ مادة (ببب).","vol":"15","page":269},{"text":"<span data-type='title' id=toc-1708>١٥ - باب مَنْ أَحْيَا أَرْضًا مَوَاتًا</span>\nوَرَأَى ذَلِكَ عَلِيٌّ فِي أَرْضِ الخَرَابِ بِالكُوفَةِ (مَوَاتٌ) (^١). وَقَالَ عُمَرُ: مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهْيَ لَهُ. وَيُرْوَى عَنْ عَمْرِو بْنِ عَوْفٍ، عَنِ النَّبِيِّ - ﷺ - وَقَالَ: \"فِي غَيْرِ حَقِّ مُسْلِمٍ، وَلَيْسَ لِعِرْقٍ ظَالِمٍ فِيهِ حَقٌّ\". وَيُرْوَى فِيهِ، عَنْ جَابِرٍ عَنِ النَّبِيِّ - ﷺ -.\n\n٢٣٣٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْمَرَ أَرْضًا لَيْسَتْ لأَحَدٍ فَهْوَ أَحَقُّ\". قَالَ عُرْوَةُ: قَضَى بِهِ عُمَرُ ﵁ فِي خِلَافَتِهِ. [فتح: ٥/ ١٨]\nثمِ ساق حديث عائشة: عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْمَرَ أَرْضًا لَيْسَتْ لأَحَدٍ فهْوَ أَحَقُّ \". قَالَ عُرْوَةُ (^٢): قَضَى بِهِ عُمَرُ فِي خِلَافَتِهِ.\nالشرح:\nالموات -بفتح الميم والواو - الأرض التي لم تعمر قط، ويُقال لها: موتان (^٣) بفتح الواو وسكونها (^٤).\nوأثر عمر أخرجه أبو عبيد في \"أمواله\" (^٥).\nوحديث سالم عن أبيه، عنه كان يخطب على المنبر فقال: \"يا أيها\n_________\n(^١) ليست بالأصل.\n(^٢) فوقها في الأصل: معلق.\n(^٣) ورد بهامش الأصل: في \"المطالع\": الواو تفتح وتسكن والميم مفتوحة لا غير.\n(^٤) انظر: \"لسان العرب\" ٧/ ٤٢٩٦ مادة: (موت).\n(^٥) \"الأموال\" ١/ ٣٠٣.","vol":"15","page":270},{"text":"الناس من أحيا .. \" إلى آخره (^١).\nوطرقه يحي بن آدم في \"خراجه\"، وزاد في بعضها: \"ليس في يد مسلم ولا معاهد\" (^٢).\nوحديث عمرو حديث محفوظ كما قال الجياني ثم ساقه (^٣). وقال ابن بطال: حسن السند (^٤).\nوحديث جابر صححه الترمذي (^٥)، وروي عن هشام، عن أبيه، عن رسول الله - ﷺ - مرسلًا (^٦)، ورواه النسائي مسندًا بلفظ: \"من أحيا أرضًا ميتة فله فيها أجر، وما أكلت العوافي منها فهو له صدقة\" وصححه ابن حبان، وقال: طلاب الرزق يسمون العوافي، قال: وفيه دليل على أنَّ الذمي إذا أحيا أرضًا لم تكن له؛ لأنَّ الصدقة لا تكون إلَّا للمسلم (^٧).\n_________\n(^١) المصدر السابق.\n(^٢) \"الخراج\" ص ٨٩.\n(^٣) \"تقييد المهمل\" ٢/ ٦٢١ - ٦٢٢.\n(^٤) \"شرح ابن بطال\" ٦/ ٤٧٤.\n(^٥) الترمذي (١٣٧٩)، وصححه الألباني في \"صحيح الترمذي\" (١١١٤).\n(^٦) رواه مالك في \"الموطأ\" ص ٤٦٣ عن يحيى، عن هشام به ومن طريقه الشافعي في \"سننه\" ٤/ ٢٢٧ (١٤٩٧) والنسائي في الكبرى ٣/ ٤٠٥ (٥٧٦٢)، ورواه وكيع، عن يحيى، عن هشام به كما عند ابن أبي شيبة في \"المصنف\" ٤/ ٤٨٩ (٢٢٣٧٥).\nورواه أبو داود (٣٠٧٤) والدارقطني في \"سننه\" ٣/ ٣٥ - ٣٦ من طريق محمد بن إسحاق، عن يحيى بن عروة، عن أبيه به مطولًا وفيه قصة.\nوقال الدارقطني في \"العلل\" ٤/ ٤١٥ - ٤١٦: والمرسل عن عروة أصح.\nوقال الحافظ في \"بلوغ المرام\" ١/ ١٨٨ (٩٢٠): رواه أبو داود وإسناده حسن، وحسنه الألباني في \"الإرواء\" ٥/ ٣٥٥، وفي \"صحيح أبي داود\" (٢٦٩٩).\n(^٧) رواه النسائي في \"الكبرى\" ٣/ ٤٠٤ من طرق عنه وكذا أحمد في \"المسند\" ٣/ ٣١٣، وابن حبان في \"صحيحه\" ١١/ ٦١٣ - ٦١٧. وقال المصنف في \"البدر المنير\" ٧/ ٥٧: حديث صحيح.","vol":"15","page":271},{"text":"ولأبي داود: \"من أحاط حائطًا على أرض فهي له\" (^١).\nقلت: وفي الباب عن سعيد بن زيد بن عمرو بن نفيل أخرجه الترمذي وقال: حسن غريب (^٢)، وسمرة بن جندب أخرجه أبو داود (^٣)، وأبي سعيد فيما يظن أبو داود (^٤)، وأسمر بن مضرس عنده (^٥) وغير\n_________\n(^١) رواه أبو داود (٣٠٧٧) بهذا اللفظ من طريق أحمد بن حنبل قال: ثنا محمد بن بشر، ثنا سعيد، عن قتادة، عن الحسن، عن سمرة وهو في \"المسند\" ٥/ ١٢، ٢١ ورواه الطيالسي في \"مسنده\" (٩٤٨) وابن الجارود في \"المنتقى\" (١٠١٥) وغيرهم. وقال ابن حجر في \"التلخيص\" ٣/ ٦٢: رواه أحمد وأبو داود عنه والطبراني والبيهقي من حديث الحسن، عن سمرة وفي صحة سماعه منه خلاف، عن جابر، وقال الألباني في \"ضعيف أبي داود\" (٥٥١) إسناده ضعيف لعنعنة الحسن البصري، فإنه كان يدلس.\nوقال في \"الإرواء\" ٥/ ٣٥٥: علته عنعنة الحسن البصري.\nوقال الشيخ أبو إسحاق الحويني في \"غوث المكدود\" ٣/ ٢٦٧: وهذا سند ضعيف لعنعنة الحسن البصري، ولكن لمعنى الحديث شواهد. اهـ.\n(^٢) رواه أبو داود (٣٠٧٣)، والترمذي (١٣٧٨) والنسائي في \"سنن الكبرى\" ٣/ ٤٠٥، وقال ابن الملقن في \"البدر المنير\" ٦/ ٧٦٦: رواه أبو داود في \"سننه\" بإسناد صحيح. وقال الألباني في \"صحيح أبي داود\" (٢٦٩٨): إسناده صحيح وحسنه الترمذي وقواه الحافظ.\n(^٣) سبق تخريجه في الهامش قبل السابق.\n(^٤) رواه أبو داود (٣٠٧١) وحسن إسناده الحافظ في \"بلوغ المرام\" ١/ ١٨٨، وقال الألباني في \"الإرواء\" ٥/ ٣٥٥: إسناد رجاله ثقات لولا أن ابن إسحاق مدلس، وقد عنعنه ومع ذلك فإن الحافظ حسنه.\n(^٥) رواه أبو داود (٣٠٧٥)، ومن طريقه البيهقي في \"السنن\" ٦/ ١٤٢ والطبراني في \"الكبير\" ١/ ٢٨٠ (٨١٤)، ومن طريقه الضياء في \"المختارة\" ٤/ ٢٢٧ - ٢٢٨.\nوتعقب الألباني -﵀- الحافظ والضياء في تصحيحهما للحديث فقال في \"إرواء الغليل\" ٦/ ٩: قلت: هذا إسناد ضعيف، مظلم، ليس في رجاله من يعرف سوى الأول منه الصحابي والأخير ابن بشار شيخ أبي داود، وما بين ذلك مجاهيل =","vol":"15","page":272},{"text":"ذلك، وظاهرها أنَّه لا يتوقف على إذن الإمام خلافًا لمن زعمه ولمن قال: إذا لم يعلم به الإمام حتى أحياها فهي له، كما ستعلمه.\nوحديث عائشة من أفراده، كذا فيه: \"منْ أعمر\" بالألف، وصوابه كما قال في \"المطالع\" وغيره: \"عمر\" ثلاثي، قال تعالى: ﴿وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا﴾ [الروم: ٩] قال ابن بطال: ويحتمل أن يكون (اعتمر) وسقطت التاء (^١)، وذكر صاحب \"العين\": أعمرت الأرض: وجدتها عامرة (^٢)، وليس مرادًا هنا.\nوقد اختلف العلماء في إحياء الموات، فقال مالك: من أحيا أرضًا ميتة فيما قرب من العمران فلابد في ذلك من إذن الإمام، وإن كان في فيافي المسلمين والصحاري، وحيث لا يتشاح الناس فيه، فهي له بغير إذن الإمام (^٣).\nوقال أبو يوسف ومحمد والشافعي: من أحيا أرضًا ميتة فهي له، ولا يحتاج إلى إذن الإمام مطلقًا قرب منه أو بعد (^٤).\nوقال أشهب وأصبغ: إنْ أحيا فيما قرب بغير إذنه أمضيت ولم يعنف (^٥).\n_________\n= لم يوثق أحدًا منهم أحد فالعجب من الضياء كيف أورده في \"المختارة\" وأقره الحافظ في \"التلخيص\"، وأعجب منه قوله في ترجمة أسمر هذا من \"الإصابة\" قلت: وأخرج حديثه أبو داود بإسناد حسن! يعني هذا وقد ذكر في \"التلخيص\" عن البغوي أنه قال: لا أعلم بهذا الإسناد غير هذا الحديث.\n(^١) \"شرح ابن بطال\" ٦/ ٤٧٨.\n(^٢) \"العين\" ٢/ ١٣٧ مادة: (عمر).\n(^٣) \"المدونة\" ٤/ ٣٧٧.\n(^٤) \"الأم\" ٣/ ٢٦٤ - ٢٦٥، \"بدائع الصنائع\" ٦/ ١٩٤.\n(^٥) \"النوادر والزيادات\" ١٠/ ٥٠١.","vol":"15","page":273},{"text":"وقال مطرف وابن الماجشون: الإمام بالخيار بين أربعة أوجه: إنْ شاء أن يقره له فعل، أو للمسلمين ويعطيه قيمته منقوصًا، أو يأمره بقلعه، أو يعطيه غيره فيكون للأول قيمته منقوصًا (^١).\nوالبعيد ما كان خارجًا عما يحتاجه أهل ذلك العمران من محتطب ومرعى، مما العادة أن الرعاة يبلغونه ثم يبيتون في منازلهم، ويحتطب المحتطب ويعود إلى موضعه، وما كان من الإحياء في المحتطب وللرعاء فهو القريب من العمران فيمنع، وعند أبي يوسف: حد الموات ما إذا وقف المرء في أدنى المصر ثم صاح لم يُسمع، وما سمع فيه الصوت فلا يكون إلَّا بإذن الإمام (^٢).\nوقال أبو حنيفة: ليس لأحد أن يحيى مواتًا إلَّا بإذن الإمام فيما قرب وبعد، فإنْ أحيا بغير إذنه لم يملكه (^٣).\nحجة الشافعي ومن وافقه إطلاق الحديث حيث جعله إلى من أحب من غير أمر الإمام في ذلك، وقد دلت على ذلك شواهد من النظر منها الماء في البحر والنهر من أخذ منه شيئًا يملكه بنفس الأخذ، ولا يحتاج إلى إذن الإمام، ومنها: الصيد؛ لأنَّ الناس فيه سواء الإمام وغيره، فكذا الأرض.\nحجة المتوقف على الإذن أنَّ معنى الحديث: من أحياها على شرائط الإحياء فهي له، وذلك تحظيرها وإذن الإمام له فيها، يؤيده الحديث الآتي: \"لا حمى إلَّا لله ولرسوله\" (^٤).\n_________\n(^١) \"النوادر والزيادات\" ١٠/ ٥٠٠.\n(^٢) \"المبسوط\" ٢٣/ ١٦٦، \"البناية\" ١١/ ٣١٦.\n(^٣) \"المبسوط\" ٢٣/ ١٦٧.\n(^٤) سيأتي برقم (٢٣٧٠) كتاب: المساقاة، باب: لا حمى إلا لله ولرسوله - ﷺ - من حديث ابن عباس.","vol":"15","page":274},{"text":"والحمى: ما حمي من الأرض، فدل على أنَّ حكم الأرضين إلى الأئمة لا إلى غيرهم، وأنَّ حكم ذلك غير حكم الصيد والماء، والفرق بينهما أنَّ الإمام لا يملك من الأنهار شيئًا بخلاف الأرض، ولو احتاج الإمام إلى بيعها في نائبة المسلمين جاز بيعه لها، ولا يجوز ذلك في ماء نهر ولا صيد بر ولا بحر، بل هو كآحاد الناس.\nحجة مالك: أنه - ﵇ - أقطع بلال بن الحارث المعادن القبلية (^١) ولم يقطعه حق مسلم (^٢)، وهذا فيما قرب، فوجب استعمال الحديثين جميعًا، فما وقع فيه التشاح والتنافس لم يكن لأحد عمارته بغير إذن\n_________\n(^١) رواه مالك في \"الموطأ\" ص ١٦٩ - ١٧٠ من طريق ربيعة ابن أبي عبد الرحمن، عن غير واحد أن رسول الله - ﷺ - قطع لبلال بن الحارث المزني معادن القبلية، وهي من ناحية الفرع. فتلك المعادن لا يؤخذ منها إلى اليوم إلا الزكاة. ومن طريقه رواه الشافعي في \"الأم\" ٢/ ٣٦ ومن طريقه أخرجه البيهقي في \"السنن\" ٤/ ١٥٢.\nورواه أبو داود من طريق مالك أيضًا (٣٠٦١) وقال الشافعي في \"الأم\" بعد رواية الحديث: ليس هذا مما يثبته أهل الحديث رواية ولو أثبتوه لم يكن فيه رواية عن النبي - ﷺ - إلا إقطاعه. فأما الزكاة في المعادن دون الخمس فليست مروية عن النبي - ﷺ - فيه اهـ. وقال ابن عبد البر في \"التمهيد\" ٣/ ٢٣٧: هكذا هو مرسل في جميع الموطآت ولم يختلف فيه عن مالك.\nورواه موصولًا الحاكم في \"المستدرك\" ١/ ٤٠٤ من طريق الدراوردي، عن ربيعة، عن الحارث بن بلال، عن أبيه به مطولًا.\nورواه البزار كما في \"كشف الأستار\" (١٧٣٩)، عن عمرو بن عوف. قال الهيثمي في \"المجمع\" ٦/ ٨: رواه البزار وفيه: كثير بن عبد الله وهو ضعيف جدًا وقد حسن الترمذي حديثه.\nوالحديث ضعفه الألباني في \"الإرواء\" (٨٣٠) وقال: وبالجملة فالحديث بمجموع طرقه ثابت في إقطاع، لا في أخذ الزكاة من المعادن والله أعلم.\n(^٢) هذِه الزيادة جاءت في \"التمهيد\" ٣/ ٢٣٧ وعزاه للبزار ولم يذكرها صاحب \"المجمع\".","vol":"15","page":275},{"text":"الإمام، وأمَّا ما تباعد عن العمران ولم يتشاح فيه جاز أن يعمر بغير إذنه، والإذن منه معناه الإقطاع، وقد أقطع عمر العقيق وهو قرب المدينة.\nقال سحنون: ومسافة يوم عن العمارة بعيد فإن قاس المانع ذلك على الغنيمة بجامع الموات من مصالح المسلم؛ لأنَّ الأرض مغلوب عليها، فوجب أن لا تملك إلَّا بإذن الإمام كالغنيمة (^١) فيُقال: الموات في الفيافي من المباح، كالصيد وطلب الركاز والمعادن لا يفتقر شيء منها إلى إذن الإمام، وإنْ كانت في الأرض التي عليها يد الإمام، فكذا الموات.\nوإحياء الموات عند مالك إجراء العيون وحفر الآبار والبنيان والحرث وغرس الأشجار (^٢)، وهو قول الشافعي. قال ابن القاسم: ولا يعرف مالك التحجر إحياء (^٣)، والحجة له ما روى الزهري، عن سالم، عن ابن عمر: كان الناس (يتحجرون) (^٤) على عهدهم التي ليست لأحد. قال عمر: من أحيا أرضًا ميتة فهي له (^٥)، وهذا يدل على أنَّ التحجير غير الإحياء.\nقوله: (\"وليس لعرق ظالم حق\") قال ابن حبيب: وبلغني عن ربيعة أنه قال: العرق الظالم عرقان: ظاهر وباطن، فالباطن ما احتفره الرجل من الآبار أو غرسه، والظاهر ما بني في أرض غيره. وعنه العروق أربعة:\n_________\n(^١) \"النوادر والزيادات\" ١٠/ ٥٠٢.\n(^٢) \"المدونة\" ٤/ ٣٧٧، و\"النوادر والزيادات\" ١٠/ ٥٠٤ - ٥٠٥.\n(^٣) المصدران السابقان.\n(^٤) في الأصل: يتحرجون، والمثبت من مصادر التخريج.\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ٤/ ٤٨٩ (٢٢٣٧٢) والطحاوي في \"شرح معاني الآثار\" ٣/ ٢٧٠.\nولفظه: كان الناس يتحجرون على عهد عمر، فقال: من أحيا أرضا فهي له.","vol":"15","page":276},{"text":"عرقان فوق الأرض، وهما: الغراس والبناء، وعرقان في جوفها: المياه والمعادن (^١).\nوفي رواية ابن التين: المياه والعين، وقال: هكذا وقع فيه في نفس الحديث، وهو يصح على رواية من رواه منونًا غير مضاف، ومن لم يضفه ونون عرقًا احتج به في أنَّ غلات المغصوب لربه، وليس للغاصب منها شيء، يريد: أنَّ الظالم هو الغاصب، ولا حق له في المغصوب لا في غلته ولا في غيرها.\nقال ابن حبيب: والحكم فيه أن يكون صاحب الأرض مخيرًا على الظالم، إنَّ شاء حبس ذلك في أرضه بقيمته مقلوعًا، وإنْ شاء نزعه من أرضه، وقال غيره: معنى الحديث يريد ليس له حق كحق من غرس أو بني بشبهة، فإذا غرس أو بني بشبهة فله حق إن شاء رب الأرض أن يدفع إليه قيمته قائمًا، وإن أبي قيل للذي بني وغرس: ادفع إليه قيمة أرضه براحًا فإنْ أبيا كانا شريكين في الأرض والعمارة: هذا بقيمة أرضه، وهذا بقدر قيمة العمارة (^٢).\nقال ابن حبيب: لا خيار للذي بني وغرس إذا أبي رب الأرض، ولكن يشرك فيما بينهما مكانه هذا بقيمة أرضه براحًا والآخر بقيمة عمارته قائمة.\nوقال ابن الماجشون: وتفسير اشتراكهما أن تُقوَّم الأرض براحًا ثم تُقوَّم بعمارتها فما زادت قيمتها بالعمارة على قيمتها براحًا كان العامر شريكًا لرب الأرض فيها إن أحبا قسما أو حبسا (^٣).\n_________\n(^١) \"النوادر والزيادات\" ١٠/ ٥٠٠ بتصرف.\n(^٢) السابق ١٠/ ٥٠٧ بتصرف.\n(^٣) السابق ١٠/ ٤٠٧.","vol":"15","page":277},{"text":"قال ابن الجهم: فإذا دفع رب الأرض قيمة العمارة وأخذ أرضه كان له كراؤها في ماضي السنين.\nوقال الشافعي فيما نقله البيهقي في \"المعرفة\": جماع العرق الظالم: كل ما حفر أو غرس أو بني ظلمًا في حق امرئ بغير خروجه منه (^١).\nوروى يحيى بن ادم في كتاب \"الخراج\" عن الثوري وسُئل عن العرق الظالم، فقال: هو المنتزي (^٢).\nوللنسائي عن عروة بن الزبير: وهو الرجل يعمر الأرض الخربة وهي للناس، وقد عجزوا عنها فتركوها حتى خربت (^٣).\nتنبيهات:\nأحدها: روى ابن أبي شيبة: حدثنا جرير، عن ليث عن أبي بكر بن حفص مرفوعًا: \"من أحيا أرضًا من المصر على دعوة فله رقبتها إلى ما يصيب فيها من الأجر\".\nوعن الشعبي رفعه: \"من ترك دابة مهلكة فهي للذي أحياها\".\nوقال الحسن إذا سُئل عن ذلك: لمن أحياها (^٤).\nثانيها: حكى ابن التين عن أصحاب مالك ثلاثة أقوال في الإحياء: يجوز فيما بعد من العمران، يجوز في الجميع، لا يجوز مطلقًا إلَّا بإذن الإمام.\nثالثها: حديث معاذ المرفوع: \"إنما للمرء ما طابت به نفس إمامه\"\n_________\n(^١) \"معرفة السنن والآثار\" ٩/ ١٨.\n(^٢) \"الخراج\" ص ٨٦ (٢٧٣).\n(^٣) \"السنن الكبرى\" ٣/ ٤٠٥.\n(^٤) \"المصنف\" ٤/ ٤٨٩ - ٤٩٠ باب من قال: إذا أحيا أرضًا فهي له.","vol":"15","page":278},{"text":"لا يصح كما بينه البيهقي، وبين انقطاعه وجهالة أحد رواته (^١).\nوأعله ابن خزيمة أيضًا (^٢).\nرابعها: قال الشافعي: أخبرنا عبد الرحمن بن الحسن الأزرقي، عن أبيه، عن علقمة بن نضلة أنَّ عمر بن الخطاب قال: ليس لأحد -يعني: من إحياء الموات- إلا ما أحاطت عليه جدرانه (^٣).\nخامسها: قد يحتج بالحديث من يرى إجازة إحياء الذمي في دار الإسلام، واختلف فيه عند المالكية (^٤)، ونص إمامنا على عدم جوازه (^٥)، واختلف عندهم أيضًا أنَّ الإذن واجب أو مستحب، وفائدته: إذا بني بغير إذنه هل يهدمه الإمام إذا رأى ذلك أو يمضيه؟\nقال من قال: يحيي فيما بعد دون ما قرب من العمران، قيل: حده أنْ يقف الرجل في طرف العمران ويصيح فلا يسمعه من يكون في تلك الأرض، وقيل: ذلك قدر سرح مواشيهم في غدوها ورواحها، وهذا مما لم يكن في الأرض نشزًا، وأما ما درس وكان مشترى فهو لمالكه.\nواختلف فيما دثر مما أصله الإحياء ولم يكن نشزًا.\n_________\n(^١) رواه البيهقي في \"معرفة السنن والآثار\" ٩/ ٨ وقال: هذا منقطع بين مكحول، ومن فوقه، وراويه عن مكحول مجهول ولا حجة في هذا الإسناد.\n(^٢) لم أقف عليه عند ابن خزيمة في \"صحيحه\". وقال العيني في \"عمدة القاري\" ١٠/ ١٧٩. رواه ابن خزيمة من حديث عمرو بن واقد، عن موسى بن يسار، عن مكحول، عن جنادة بن أبي أمية، عن معاذ. قلت -أي العيني-: عمرو متروك باتفاق. ولعله عند ابن خزيمة في \"المزارعة\".\n(^٣) \"الأم\" ٣/ ٢٦٩.\n(^٤) انظر: \"النوادر والزيادات\" ١٠/ ٥٠٤.\n(^٥) انظر: \"الأم\" ٤/ ١٣٣.","vol":"15","page":279},{"text":"<span data-type='title' id=toc-1709>١٦ - باب</span>\n٢٣٣٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِيهِ ﵁ أَنَّ النَّبِيَّ - ﷺ - أُرِيَ وَهْوَ فِي مُعَرَّسِهِ مِنْ ذِي الحُلَيْفَةِ فِي بَطْنِ الوَادِي، فَقِيلَ لَهُ: إِنَّكَ بِبَطْحَاءَ مُبَارَكَةٍ. فَقَالَ مُوسَى: وَقَدْ أَنَاخَ بِنَا سَالِمٌ بِالمُنَاخِ الَّذِي كَانَ عَبْدُ اللهِ يُنِيخُ بِهِ، يَتَحَرَّى مُعَرَّسَ رَسُولِ اللهِ - ﷺ - وَهْوَ أَسْفَلُ مِنَ المَسْجِدِ الَّذِي بِبَطْنِ الوَادِي، بَيْنَهُ وَبَيْنَ الطَّرِيقِ وَسَطٌ مِنْ ذَلِكَ. [انظر: ٤٨٣ - مسلم: ١٣٤٦ - فتح: ٥/ ٢٠]\n\n٢٣٣٧ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا شُعَيْبُ بْنُ إِسْحَاقَ عَنِ الأَوْزَاعِيِّ قَالَ: حَدَّثَنِي يَحْيَى، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنْ عُمَرَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اللَّيْلَةَ أَتَانِي آتٍ مِنْ رَبِّي وَهْوَ بِالعَقِيقِ، أَنْ صَلِّ فِي هَذَا الوَادِي المُبَارَكِ وَقُلْ: عُمْرَةٌ فِي حَجَّةٍ\". [انظر: ١٥٣٤ - فتح: ٥/ ٢٠]\nكذا ذكره ولم يترجمه (^١) ثم ساق حديث ابن عمر: أَنَّه - ﵇ - أُرِيَ فِي مُعَرَّسِهِ مِنْ ذِي الحُلَيْفَةِ فِي بَطْنِ الوَادِي، فَقِيلَ: إِنَّكَ بِبَطْحَاءَ مُبَارَكَةٍ .. الحديث.\nوحديث عمر (^٢) بعده: \"صَلِّ فِي هذا الوَادِي\" السالف في الحج (^٣).\nقال المهلب: هذا المعنى [الذي] (^٤) حاول البخاري من أنه جعل موضع معرس رسول الله - ﷺ - وصلاته موقوفًا له ومتملكًا له؛ لصلاته وتعريسه فيه لا يقوم على ساق، لأنه قال: \"جعلت لي الأرض مسجدًا\" وقد يصلي في أرض متملكة، فلم تكن صلاته فيها بمبيحة\n_________\n(^١) يقصد الباب.\n(^٢) ورد بهامش الأصل ما نصه: في الثاني صحابي عن صحابي.\n(^٣) سلف برقم (١٥٣٤) باب: قول النبي - ﷺ -: \"العقيق واد مبارك\".\n(^٤) ليست في الأصول، وأثبتناه من \"شرح ابن بطال\".","vol":"15","page":280},{"text":"للصلاة فيها للناس إلى يوم القيامة، وقد صلَّى في دار أبي طلحة وعتبان فلم يبح للناس أنْ يتخذوا ذلك الموضع مسجدًا، وإنما أدخله البخاري؛ من أجل أنه نسب المعرس إلى رسول الله - ﷺ -. (^١)\nوأبدى له ابن المنير مناسبة ذكرها هنا، وهي أنه لمَّا ذكر إحياء الموات والخلاف في إذن الإمام فيه نبه على أن البطحاء التي عرس فيها رسول الله - ﷺ -، وأمر بالصلاة فيها، وأعلم أنها مباركة لا تدخل في الموات الذي يحيى ويملك؛ لما ثبت لها من خصوص التعريس فيها فصارت كأنها وقف على أن يقتدى فيها به، فلو ملكت بالإحياء لمنع مالكها الناس من التعريس بها (^٢).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ٤٧٨ - ٤٧٩.\n(^٢) \"المتواري\" ص ٢٦٣.","vol":"15","page":281},{"text":"<span data-type='title' id=toc-1710>١٧ - باب إِذَا قَالَ رَبُّ الأَرْضِ: أُقِرُّكَ مَا أَقَرَّكَ اللهُ وَلَمْ يَذْكُرْ أَجَلًا مَعْلُومًا، فَهُمَا عَلَى تَرَاضِيهِمَا</span>\n٢٣٣٨ - حَدَّثَنَا أَحْمَدُ بْنُ المِقْدَامِ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى، أَخْبَرَنَا نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ -. وَقَالَ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: حَدَّثَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ عُمَرَ بْنَ الخَطَّابِ ﵄ أَجْلَى اليَهُودَ وَالنَّصَارَى مِنْ أَرْضِ الحِجَازِ، وَكَانَ رَسُولُ اللهِ - ﷺ - لَمَّا ظَهَرَ عَلَى خَيْبَرَ أَرَادَ إِخْرَاجَ اليَهُودِ مِنْهَا، وَكَانَتِ الأَرْضُ حِينَ ظَهَرَ عَلَيْهَا للهِ وَلِرَسُولِهِ - ﷺ - وَلِلْمُسْلِمِينَ، وَأَرَادَ إِخْرَاجَ اليَهُودِ، مِنْهَا فَسَأَلَتِ اليَهُودُ رَسُولَ اللهِ - ﷺ - لِيُقِرَّهُمْ بِهَا أَنْ يَكْفُوا عَمَلَهَا وَلَهُمْ نِصْفُ الثَّمَرِ، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: \"نُقِرُّكُمْ بِهَا عَلَى ذَلِكَ مَا شِئْنَا\". فَقَرُّوا بِهَا حَتَّى أَجْلَاهُمْ عُمَرُ إِلَى تَيْمَاءَ وَأَرِيحَاءَ. [انظر: ٢٢٨٥ - مسلم: ١٥٥١ - فتح: ٥/ ٢١]\nذكر فيه حديث ابن عمر: قَالَ: كَانَ رَسُولُ الله - ﷺ -.\nوَقَالَ عَبْدُ الرَّزَاقِ (^١):\nأَخْبَرَنَا ابن جُرَيْجٍ قَالَ: حَدَّثَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِع، عَنِ ابن عُمَرَ، أَنَّ عُمَرَ أَجْلَى اليَهُودَ وَالنَّصَارى مِنْ أَرْضِ الحِجَازِ، وَكَانَ رَسُولُ اللهِ - ﷺ - لَما ظَهَرَ عَلَى خَيْبَرَ أَرَادَ إِخْرَاجَ اليَهُودِ مِنْهَا، الحديث إلى أن قال: \"نُقِرُّكُمْ بِهَا عَلَى ذَلِكَ مَا شِئْنَا\". فَقَرُّوا بِهَا حَتَّى أَجْلَاهُمْ عُمَرُ إِلَى تَيْمَاءَ وَأَرِيحَاءَ.\nوهذا التعليق أسنده في كتاب الخمس من وجه آخر؛ فقال: حدثنا\n_________\n(^١) فوقها بهامش الأصل: معلق.","vol":"15","page":282},{"text":"أحمد بن المقدام ثنا (الفضيل) (^١) بن سليمان، ثنا موسى بن عقبة (^٢) وأسنده مسلم عن محمد بن رافع وإسحاق بن رافع كلاهما، عن عبد الرزاق به (^٣).\nإذا عرفت ذلك فقد تمسك بعض أهل الظاهر على جواز المساقاة إلى أجل مجهول بقوله: \"نقركم ما شئنا\" والجمهور على المنع إلَّا إلى أجل معلوم، وهذا الكلام جرى جوابًا لما طلبوه حتى إذا أراد إخراجهم منها، فقالوا: نعمل فيها ولكم النصف ونكفيكم مؤنة العمل، فلما فهمت المصلحة أجابهم إلى الإبقاء ووقفه على مشيئته، وبعد ذلك عاملهم على المساقاة، وقد دل على ذلك قول ابن عمر:\nعامل رسول الله - ﷺ - أهل خيبر على شطر ما يخرج منها (^٤).\nفأفرد العقد بالذكر دون ذكر الصلح على الإبقاء، وزعم النووي: أنَّ المساقاة جازت لرسول الله - ﷺ - خاصة في أول الإسلام، يعني: بغير أجل معلوم (^٥).\nوقد أسلفنا مقالة أبي ثور، وهو قول محمد بن الحسن.\nوفي الموطأ: \"أقرُّكم ما أقرَّكم الله\" (^٦).\n_________\n(^١) ورد بالأصل: الفضل، وبهامشها: وصوابه: فضيل. فأثبتناه.\n(^٢) سيأتي برقم (٣١٥٢) باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه.\n(^٣) مسلم (١٥٥١/ ٦) كتاب: المساقاة، باب: المساقاة والمعاملة بجزء من الثمر والزرع.\n(^٤) سلف برقم (٢٣٢٨) باب: المزارعة بالشطر ونحوه.\n(^٥) \"مسلم بشرح النووي\" ١٠/ ٢١١\n(^٦) رواه مالك في \"الموطأ\" ص ٤٣٨ عن ابن شهاب عن سعيد بن المسيب أن رسول الله - ﷺ - مرسلًا.","vol":"15","page":283},{"text":"وقال ابن بطال: اعتل من دفع المساقاة بأنها كانت من رسول الله - ﷺ - إلى غير أجل معلوم لهذا الحديث، وكل من أجاز المساقاة فإنما أجازها إلى أجل معلوم، إلَّا ما ذكره ابن المنذر عن بعضهم، أنَّه تأول الحديث على جوازها بغير أجل كما سلف، وأئمة الفتوى على خلافه، وأنها\nلا تجوز إلَّا بأجل معلوم (^١).\nقال مالك: الأمر عندنا في النخل: أنها تساقى السنتين والثلاث والأربع والأقل والأكثر (^٢)، وأجازها أصحاب مالك في عشر سنين فما دونها (^٣).\nوما سلف عن أبي ثور ومحمد بن الحسن يشبه قول ابن الماجشون فيمن اكترى دارًا مشاهرة أنه يلزمه شهر؛ لأنَّه - ﵇ - أقرَّ اليهود على أنَّ لهم النصف، ومقتضاه سنة واحدة حتى يتبين أكثر منها، ولا حجة لمن دفع المساقاة في قوله: \"أقرُّكم ما أقرَّكم الله\" ولم يذكر أجلًا؛ لأنه كان يرجو أن يحقق الله رغبته في إبعاد اليهود من جواره؛ لأنه امتحن معهم في شأن القبلة، وكان مرتقبًا للوحي فيهم فقال لهم: \"أقرُّكم ما أقرَّكم الله\" منتظرًا للقضاء فيهم فلم يوح إليه بشيء في ذلك حتى حضرته الوفاة فقال: \"لا يبقين دينان بأرض العرب\" (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٧٩.\n(^٢) \"الموطأ\" ص ٤٤١.\n(^٣) \"المدونة\" ٤/ ٨.\n(^٤) رواه أحمد ٦/ ٢٧٤ من حديث عائشة بلفظ: \"لا يترك بجزيرة العرب دينان\" وكذا الطبراني في \"الأوسط\" ٢/ ١٢ (١٠٦٦) وقال الهيثمي في \"المجمع\" ٥/ ٣٢٥: رجال أحمد رجال الصحيح. وأخرجه مالك في \"الموطأ\" ص ٥٥٦ عن عمر بن عبد العزيز يقول: كان آخر ما تكلم به رسول - ﷺ -: … =","vol":"15","page":284},{"text":"فقوله: \"أقرُّكم ما أقرَّكم الله\" لا يوجب فساد عقد ويوجب فساد عقد غيره بعده؛ لأنه كان ينزل عليه الوحي بتقرير الأحكام ونسخها، وكان بقاء حكمه موقوفًا على تقرير الله تعالى له، وكان استثناؤه \"ما أقرَّكم الله\" وزواله إذا نسخه من مقتضى العقد، فإذا اشترط ذلك في عقده لم يوجب فساده، وليس كذلك صورته من غيره؛ لأنَّ الأحكام قد تبينت وتقررت.\nومساقاته - ﵇ - على نصف الثمر تقتضي عموم الثمر، ففيه حجة لمن أجازها في الأصول كلها، وهو قول ابن أبي ليلى ومالك والثوري والأوزاعي وأبي يوسف ومحمد، وبه قال أحمد وإسحاق وأبو ثور، وقال الشافعي: لا تجوز إلَّا في النخل والكرم خاصة، وجوَّزها القديم في سائر الأشجار المثمرة (^١)، نعم يجوز على الأصح تبعًا لهما.\nفإنْ قلت: لم ينص ابن عمر ولا غيره على مدة معلومة ممن روى هذِه القصة، فمن أين لكم اشتراط الأجل؟\n_________\n= قال ابن عبد البر في \"التمهيد\" ١/ ١٦٥ - ١٦٦: هكذا جاء الحديث عن مالك في الموطآت كلها مقطوعًا، وهو يتصل من وجوه حسان عن النبي - ﷺ - من حديث أبي هريرة وعائشة ومن حديث علي بن أبي طالب وأسامة. قلت: وله طرق أخرى مرسلة وشواهد.\nتنبيه: جاء الحديث في \"الجامع الصغير\" للسيوطي موصولًا من حديث أبي عبيدة بن الجراح، وعزاه للبيهقي في \"سننه\" بلفظ: كان آخر ما تكلم به … الحديث.\nوفيه: \"لا يبقين دينان بأرض العرب\". قلت: وقع الحديث في المطبوع من \"سنن البيهقي\" دون هذِه الزيادة ولم ينبه عليها المناوي أو الألباني رحمهما الله. وقد صححه الألباني في \"صحيح الجامع\" (٤٦١٧).\n(^١) انظر: \"المغني\" ٧/ ٥٣٠.","vol":"15","page":285},{"text":"قلت: الإجماع قد انعقد على منع الإجارة المجهولة، وإنما أجلى عمر من الحجاز أهل الكتاب؛ لأنَّه لم يكن لهم عهد من رسول الله - ﷺ - على بقائهم في الحجاز دائمًا؛ بل كان ذلك موقوفًا على مشيئته، ولما عهد عند موته بإخراجهم من جزيرة العرب، وانتهت النوبة إلى عمر أخرجهم إلى تيماء وأريحاء بالشام، ولما قال بعضهم: تلك كانت هزيلة منه رُدَّ عليه.\nتنبيهات:\nأحدها: احتج أصحاب مالك بقوله: \"ما شئنا\" أنه يجوز عقد الإجارة مشاهرة ومساناة كما نقله ابن التين عنهم قال: إلَّا أنَّه إذا دخل في السنة الثانية من المساقاة لزمه تمام السنة، لما في ترك ذلك بعد العمل من الضرر، ويجوز ذلك في الدور وغيرها، ولكل واحد من المتكاريين الخيار (^١).\nوقال عبد الملك: يلزمهما، وأخذ ما سمياه، فإنْ قالا: كل شهر.\nلزمه شهر واحد، وكانا بالخيار فيما بعد، وإن سمَّيا كل سنة لزمهما سنة وكانا في الخيار فيما بعده (^٢).\nوابن القاسم يقول: هما بالخيار ولا يلزمهما شيء مما عقدا عليه (^٣)، ومنع الشافعي هذا العقد وقال: لا يجوز إلَّا لأجل معلوم، وقد سلف (^٤).\n_________\n(^١) \"المنتقى\" ٥/ ١٤٤.\n(^٢) انظر: \"المنتقى\" ٥/ ١١٩.\n(^٣) انظر \"المنتقى\" ٥/ ١٤٤.\n(^٤) انظر: \"الأم\" ٣/ ٢٤٠ - ٢٤١.","vol":"15","page":286},{"text":"ثانيها: قوله: (وكانت الأرض لما ظهر عليها لله ولرسوله وللمسلمين) كذا في الأصول، وعند ابن السكن عن الفربري أيضًا.\nوفي بعضها: لليهود ولرسوله وللمسلمين (^١)، وصححه المهلب (^٢).\nوكذا روي عن الفربري، ومعنى هذا: ظهر عليهم في الرجاء؛ لأنَّه كان (أخذ) (^٣) أعظمها حصنًا، فاستولى عليهم رعبا. ألا ترى أنهم لجئوا إلى مصالحته؛ لما رأوا من ظهوره، فتركوا الأرض وسلَّموها لحقن دِمائهم، فكان حكم ذلك الصلح وما انجلى عنه أهله بالرعب حكم الفيء لم يجر فيه خمس، وإنما استخلص منه رسول الله - ﷺ - لنفسه، وكان باقيه لنوائب المسلمين وما يحتاجون إليه (^٤).\nثالثها: قال الطحاوي: إقطاع أرض المدينة لا أدري كيف يصح؟ لأنَّ أهل المدينة أسلموا راغبين في الدين، وكل من أسلم كذلك أحرز داره وملكه، إلَّا أنْ يكون على الوجه الذي جاء فيه الأثر عن\nابن عباس أنَّ الأنصار جعلت لرسول الله - ﷺ - ما لم يبلغه الماء من أرضيهم.\nرابعها: معنى قوله: (لما ظهر على خيبر)، أي: على أكثرها قبل أن تسأله اليهود الصلح، فلمَّا صالحهم كانت الأرض لله ولرسوله ولم يكن\n_________\n(^١) ستأتي هذِه الرواية برقم (٣١٥٢) كتاب: فرض الخمس.\n(^٢) قال العيني في \"عمدة القاري\" ١٠/ ١٨٢: ووفق المهلب بين الروايتين بأن رواية ابن جريج محمولة على الحال التي آل إليها الأمر بعد الصلح، ورواية الفضيل محمولة عى الحال التي كانت قبل، وذلك أن خيبر فتح بعضها صلحًا وبعضها عنوة.\n(^٣) وقع في الأصل: آخر. وبه لا تفهم العبارة، وما أثبتناه من \"شرح ابن بطال\" ٦/ ٤٨٢، ومنه نقل المصنف.\n(^٤) انتهى نقله من \"شرح ابن بطال\" ٦/ ٤٨١ - ٤٨٢.","vol":"15","page":287},{"text":"لليهود فيها شيء، لخروجهم عنها بالصلح، والدليل على ذلك أنَّ عمر إنما أعطاهم قيمة الثمرة لا قيمة الأصول، فصح أنهم كانوا مساقين فيها بعد أن صولحوا على أنفسهم، ثم لما قسمت كانت لله ولرسوله الصلح وخمس العنوة، وللمسلمين أربعة أخماس العنوة.","vol":"15","page":288},{"text":"<span data-type='title' id=toc-1711>١٨ - باب مَا كَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - يُوَاسِي بَعْضُهُمْ بَعْضًا فِي الزِّرَاعَةِ وَالثَّمَرَةِ</span>\n٢٣٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأَوْزَاعِيُّ، عَنْ أَبِي النَّجَاشِيِّ -مَوْلَى رَافِعِ بْنِ خَدِيجٍ- سَمِعْتُ رَافِعَ بْنَ خَدِيجِ بْنِ رَافِعٍ، عَنْ عَمِّهِ ظُهَيْرِ بْنِ رَافِعٍ، قَالَ ظُهَيْرٌ: لَقَدْ نَهَانَا رَسُولُ اللهِ - ﷺ - عَنْ أَمْرٍ كَانَ بِنَا رَافِقًا. قُلْتُ: مَا قَالَ رَسُولُ اللهِ - ﷺ - فَهْوَ حَقٌّ. قَالَ: دَعَانِي رَسُولُ اللهِ - ﷺ - قَالَ: \"مَا تَصْنَعُونَ بِمَحَاقِلِكُمْ؟ \". قُلْتُ: نُؤَاجِرُهَا عَلَى الرُّبُعِ وَعَلَى الأَوْسُقِ مِنَ التَّمْرِ وَالشَّعِيرِ. قَالَ: \"لا تَفْعَلُوا، ازْرَعُوهَا، أَوْ أَزْرِعُوهَا أَوْ أَمْسِكُوهَا\". قَالَ رَافِعٌ: قُلْتُ: سَمْعًا وَطَاعَةً. [٢٣٤٦، ٢٣٤٧، ٤٠١٢، ٤٠١٣ - مسلم: ١٥٤٧، ١٥٤٨ - فتح: ٥/ ٢٢]\n\n٢٣٤٠ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، أَخْبَرَنَا الأَوْزَاعِيُّ عَنْ عَطَاءٍ، عَنْ جَابِرٍ ﵁ قَالَ: كَانُوا يَزْرَعُونَهَا بِالثُّلُثِ وَالرُّبُعِ وَالنِّصْفِ، فَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ لَمْ يَفْعَلْ فَلْيُمْسِكْ أَرْضَهُ\". [مسلم: ١٥٣٦ - فتح: ٥/ ٢٢]\n\n٢٣٤١ - وَقَالَ الرَّبِيعُ بْنُ نَافِعٍ أَبُو تَوْبَةَ: حَدَّثَنَا مُعَاوِيَةُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا أَخَاهُ، فَإِنْ أَبَى فَلْيُمْسِكْ أَرْضَهُ\". [مسلم: ١٥٤٤ - فتح: ٥/ ٢٢]\n\n٢٣٤٢ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: ذَكَرْتُهُ لِطَاوُسٍ فَقَالَ: يُزْرِعُ، قَالَ ابْنُ عَبَّاسٍ ﵄: إِنَّ النَّبِيَّ - ﷺ - لَمْ يَنْهَ عَنْهُ وَلَكِنْ قَالَ: \"أَنْ يَمْنَحَ أَحَدُكُمْ أَخَاهُ خَيْرٌ لَهُ مِنْ أَنْ يَأْخُذَ شَيْئًا مَعْلُومًا\". [انظر: ٢٣٣٠ - مسلم: ١٥٥٠ - فتح: ٥/ ٢٢]\n\n٢٣٤٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ ﵄ كَانَ يُكْرِي مَزَارِعَهُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَصَدْرًا مِنْ إِمَارَةِ مُعَاوِيَةَ. [انظر: ٢٢٨٥ - مسلم: ١٥٤٧، ١٥٥١ - فتح ٥/ ٢٣]","vol":"15","page":289},{"text":"٢٣٤٤ - ثُمَّ حُدِّثَ عَنْ رَافِعِ بْنِ خَدِيجٍ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ كِرَاءِ المَزَارِعِ، فَذَهَبَ ابْنُ عُمَرَ إِلَى رَافِعٍ، فَذَهَبْتُ مَعَهُ، فَسَأَلَهُ، فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ كِرَاءِ ٣/ ١٤٢ المَزَارِعِ. فَقَالَ ابْنُ عُمَرَ: قَدْ عَلِمْتَ أَنَّا كُنَّا نُكْرِي مَزَارِعَنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - بِمَا عَلَى الأَرْبِعَاءِ وَبِشَيْءٍ مِنَ التِّبْنِ. [انظر: ٢٢٨٦ - مسلم: ١٥٤٧ - فتح: ٥/ ٢٣]\n\n٢٣٤٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَالِمٌ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ قَالَ: كُنْتُ أَعْلَمُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - أَنَّ الأَرْضَ تُكْرَى. ثُمَّ خَشِيَ عَبْدُ اللهِ أَنْ يَكُونَ النَّبِيُّ - ﷺ - قَدْ أَحْدَثَ فِي ذَلِكَ شَيْئًا لَمْ يَكُنْ يَعْلَمُهُ، فَتَرَكَ كِرَاءَ الأَرْضِ. [انظر: ٢٢٨٥ - مسلم: ١٥٤٧، ١٥٥١ - فتح: ١٥/ ٢٣]\nذكر فيه حديث أَبِي النَّجَاشِيِّ -مَوْلَى رَافِعِ بْنِ خَدِيجٍ- قال: سَمِعْتُ رَافِعَ بْنَ خَدِيجِ، عَنْ عَمِّهِ ظُهَيْرِ بْنِ رَافِعٍ، قَالَ ظُهَيْرٌ: لَقَدْ نَهَانَا رَسُولُ اللهِ - ﷺ - عَنْ أَمْرٍ كَانَ بِنَا رَافِقًا. قُلْتُ: مَا قَالَ رَسُولُ اللهِ - ﷺ - فَهْوَ حَقٌّ، دَعَانِي رَسُولُ الله - ﷺ - قَالَ: \"مَا تَصْنَعُونَ بِمَحَاقِلِكُمْ؟ \". قُلْتُ: نُؤَاجِرُهَا عَلَى الرُّبُعِ وَعَلَى الأَوْسُقِ مِنَ التَّمْرِ وَالشَّعِيرِ. فَقَالَ: \"لا تَفْعَلُوا، ازْرَعُوهَا، أَوْ أَزْرِعُوهَا، أَوْ أَمْسِكُوهَا\". قَالَ رَافِعٌ: قُلْتُ: سَمْعًا وَطَاعَةً.\nوحديث عطاء عن جابر: كَانُوا يَزْرَعُونَهَا بِالثُّلُثِ وَالرُّبُعِ وَالنِّصْفِ، فَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا، فَإِنْ أَبَى فَلْيُمْسِكْ أَرْضَهُ\".\nوَقَالَ الرَّبِيعُ (خ. م. د. س. ق) بْنُ نَافِعٍ أَبُو تَوْبَةَ: حَدَّثنَا مُعَاوِيَةُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ كانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا أَخَاهُ، فَإِنْ أَبَى فَلْيُمْسِكْ أَرْضَهُ\".\nحَدّثَنَا قَبِيصَةُ، ثَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: ذَكَرْتُهُ لِطَاوُس فَقَالَ: يُزْرعُ، قَالَ ابن عَبَّاسٍ: إِنَّ النَّبِيَّ - ﷺ - لَمْ يَنْهَ عَنْهُ وَإنما قَالَ: \"أنْ بَمْنَحَ أَحَدُكُمْ أَخَاهُ خَيْرٌ لَهُ مِنْ أَنْ يَأْخُذَ شَيْئًا مَعْلُومًا\".","vol":"15","page":290},{"text":"وحديث نافع أَنَّ ابن عُمَرَ كَانَ يُكْرِي مَزَارِعَهُ عَلَى عَهْدِ رسول الله - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَصَدْرًا مِنْ إِمَارَةِ مُعَاوَيةَ، ثُمَّ حُدَّثَ عَنْ رَافِعِ بْنِ خَدِيجٍ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ كِرَاءِ المَزَارعِ، فَذَهَبَ ابن عُمَرَ إِلَى رَافِعٍ، فَذَهَبْتُ مَعَهُ، فَسَأَلَهُ، فَقَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ كِرَاءِ المَزَارعِ. فَقَالَ ابن عُمَرَ: قَدْ عَلِمْتَ أَنَّا كُنَّا نُكْرِي مَزَارِعَنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - بِمَا عَلَى الأَرْبِعَاءِ وَبِشَيءٍ مِنَ التِّبْنِ.\nوحديث ابن عمر: كُنْتُ أَعْلَمُ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - أَنَّ الأَرْضَ تُكْرى. ثُمّ خَشِيَ عَبْدُ اللهِ أَنْ يَكُونَ رسول الله - ﷺ - قدْ أَحْدَثَ فِي ذَلِكَ شَيْئًا لَمْ يَكُنْ يَعْلَمُهُ، فَتَرَكَ كِرَاءَ الأَرْضِ.\nالشرح:\nهذِه الأحاديث أخرجها كلها مسلم (^١) وقد سلف الكلام عليها، وتعليق الربيع بن نافع أسنده مسلم أيضًا فقال: حدثنا حسن الحلواني، ثنا أبو توبة. فذكره (^٢). وقوله: (رافقًا) أي: ذا رفق، كقوله: ناصب: أي: ذو نصب، وقد يكون بمعنى: مرفق كما ذكره ابن التين.\n_________\n(^١) حديث رافع بن خديج عن عمه أخرجه مسلم (١٥٤٧/ ١٢٢، ١٥٤٨/ ١٤٤) كتاب: البيوع، باب: كراء الأرض.\n- وحديث عطاء عن جابر أخرجه مسلم (١٥٣٦/ ٨٩) كتاب: البيوع، باب: كراء الأرض.\n- وحديث ابن عباس أخرجه مسلم (١٥٥٠/ ١٢٠) كتاب: البيوع، باب: الأرض تمنح.\n- وحديث ابن عمر أخرجه مسلم أيضًا (١٥٤٧) كتاب: البيوع، باب: كراء الأرض.\n(^٢) مسلم (١٥٤٤) كتاب: البيوع، باب: كراء الأرض.","vol":"15","page":291},{"text":"وفي الحديث: \"من باع بالدراهم سلط الله عليه تالفًا\" أي: متلفًا (^١).\nو(المحاقل): المزارع كما سلف. و(الربيع): الساقية. قاله الخطابي (^٢). وقال ابن فارس: هو النهر (^٣). وقال الجوهري: الجدول (^٤)، وقيل: النهر الصغير، و(الأربعاء): جمع ربيع، وهو النهر الصغير.\nقال الداودي: قد تبين أنَّ النهي عن الكراء بالربع مما يخرج منها؛ لأنه مجهول. قال: وذكر التبن والشعير معه فصار مجهولًا ومعلومًا فلا يجوز. وكأن الداودي حمل النهي على أنه جزء من الأرض، والصحيح أنَّ معناه: أنَّ ما جاءت به الساقية وهو الربيع، فهو خاص لرب الأرض، وفي بعض الروايات: على الربيع والأوسق، وهو نحو قول الداودي.\n_________\n(^١) لم أقف عليه بهذا اللفظ، وإنما وجدته عند أحمد ٤/ ٤٤٥ بلفظ \"من باع عقدة مال سلط الله عليها تالفًا يتلفها\" والبخاري في \"التاريخ الكبير\" ٥/ ٤٣٧، وقال الهيثمي في \"المجمع\" ٤/ ١١٠: رواه أحمد وفيه: رجل لم يسم، ورواه الطحاوي في \"المشكل\" ٤/ ١٩٦ (٢٤٩٥) بلفظ: \"ما من عبد يبيع تالف إلا سلط الله عليه تالفًا\" وكذا رواه الطبراني في \"الكبير\" ١٨/ ٢٢٢ (٥٥٥) وقال الهيثمي في \"المجمع\" ٤/ ١١٠: رواه الطبراني في \"الكبير\" وفيه: بشير بن شريح وهو ضعيف.\nوعن معقل بن يسار يرفعه بلفظ: \"أيما رجل باع عقدة من غير حاجة بعث الله له تالفًا\".\nوقال الهيثمي في \"المجمع\" ٤/ ١١١: رواه الطبراني في \"الأوسط\" وفيه: جماعة لم أعرفهم، منهم عبد الله بن يعلى الليثي، وضعف الألباني الروايتين في \"الضعيفة\" (٤٥٧٧) \"ضعيف الجامع\" (٥٢٠٠).\n(^٢) \"أعلام الحديث\" ٢/ ١١٥٧.\n(^٣) \"أعلام الحديث\" ٢/ ١١٥٨، \"المجمل\" ١/ ٤١٥ مادة: (ريع).\n(^٤) \"الصحاح\" ٣/ ١٢١٢.","vol":"15","page":292},{"text":"وقوله: \"أزرعوها\" أي: امنحوها من يزرعها لنفسه، يقال: أزرعته أرضًا إذا جعلتها له مزرعة.\nوأرعيته: جعلت له مرعى، وأسقيته بئرًا: جعلت له سقياها.\nوحديث جابر: \"فليزرعها أو ليمنحها فإن أبي فليمسك أرضه\"، قد بينه بقوله: (كانوا يزرعونها بالثلث والربع والماذيانات)، فانتهى ابن عمر عن ذلك، وخشي أن يكون حدث ما لم يعلم.\nواحتج من جوَّز المزارعة بحديث ابن عمر في معاملته - ﵇ - مع أهل خيبر بالشطر.\nواحتج من منع بحديث رافع عن عمه، وبحديث جابر، وبترك ابن عمر إجارة الأرض من أجل ما جاء في ذلك، وقد سلف واضحًا.\nوذكرنا ثم اختلاف العلماء في كرائها بالطعام، فعند الأئمة -خلافًا لمالك-: جوازه، وبه قال الأوزاعي والثوري وأبو ثور، وروي عن النخعي وعكرمة وسعيد بن جبير (^١).\n_________\n(^١) انظر: \"المبسوط\" ٢/ ٣٨ - ٣٩، \"المدونة\" ٣/ ٤٧٠، \"الأم\" ٣/ ٢٤٠، \"المغني\" ٧/ ٥٧٠.","vol":"15","page":293},{"text":"<span data-type='title' id=toc-1712>١٩ - باب كِرَاءِ الأَرْضِ بِالذَّهَبِ وَالفِضَّةِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: إِنَّ أَمْثَلَ مَا أَنْتُمْ صَانِعُونَ أَنْ تَسْتَأْجِرُوا الأَرْضَ البَيْضَاءَ مِنَ السَّنَةِ إِلَى السَّنَةِ.\n٢٣٤٦، ٢٣٤٧ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ حَنْظَلَةَ بْنِ قَيْسٍ، عَنْ رَافِعِ بْنِ خَدِيجٍ قَالَ: حَدَّثَنِي عَمَّايَ، أَنَّهُمْ كَانُوا يُكْرُونَ الأَرْضَ عَلَى عَهْدِ النَّبِيِّ - ﷺ - بِمَا يَنْبُتُ عَلَى الأَرْبِعَاءِ أَوْ شَيْءٍ يَسْتَثْنِيهِ صَاحِبُ الأَرْضِ، فَنَهَى النَّبِيُّ - ﷺ - عَنْ ذَلِكَ. فَقُلْتُ لِرَافِعٍ: فَكَيْفَ هِيَ بِالدِّينَارِ وَالدِّرْهَمِ؟ فَقَالَ رَافِعٌ: لَيْسَ بِهَا بَأْسٌ بِالدِّينَارِ وَالدِّرْهَمِ. وَقَالَ اللَّيْثُ وَكَانَ الَّذِي نُهِيَ عَنْ ذَلِكَ مَا لَوْ نَظَرَ فِيهِ ذَوُو الفَهْمِ بِالحَلَالِ وَالحَرَامِ لَمْ يُجِيزُوهُ، لِمَا فِيهِ مِنَ المُخَاطَرَةِ. [انظر: ٢٣٣٩ - مسلم: ١٥٤٧، ١٥٤٨ - فتح: ٥/ ٢٥]\nثم ساق حديث رافع بن خديج: حَدَّثَنِي عَمَّايَ، أَنَّهُمْ كَانُوا يُكْرُونَ الارْضَ عَلَى عَهْدِ رسول الله - ﷺ - بِمَا يَنْبُتُ عَلَى الأَرْبِعَاءِ أَوْ بِشَيءٍ يَسْتَثْييهِ صَاحِبُ الأَرْضِ، فَنَهَانَا النَّبِيُّ - ﷺ - عَنْ ذَلِكَ. فَقُلْتُ لِرَافِع: فَكَيْفَ هِيَ بِالدِّينَارِ وَالدِّرْهَمِ؟ فَقَالَ رَافِع بن خديج: لَيْسَ بِهَا بًاسٌ بِالدِّينَارِ وَالدِّرْهَمِ. وَقَالَ أَبُو عَبْدِ اللهِ: من ها هنا. وَقَالَ اللَّيْثُ: أُرَاهُ وَكَانَ الذِي نُهِيَ عَنْ ذَلِكَ مَا لَوْ نَظَرَ فِيهِ ذَوُو الفَهْمِ بِالحَلَالِ وَالحَرَامِ لَمْ يُجِيزُوهُ، لِمَا فِيهِ مِنَ المُخَاطَرَةِ.\nانفرد البخاري بزيادة كلام الليث إلى آخره.\nوأثر ابن عباس رواه وكيع في \"مصنفه\" عن سفيان، عن عبد الكريم، عن سعيد بن جبير، عن ابن عباس قال:","vol":"15","page":294},{"text":"إنَّ أمثل ما أنتم صانعون أنْ تستاجروا الأرض البيضاء بالذهب\nوالفضة (^١).\nوفي \"مصنف ابن أبي شيبة\": حُكي جواز ذلك عن سعد بن أبي وقاص، وسعيد بن المسيب، وسعيد بن جبير، وسالم، وعروة، والزهري، وإبراهيم، وأبي جعفر محمد بن علي بن الحسين، وذكر حديث رافع مرفوعًا في جواز ذلك (^٢).\nوفي حديث سعيد (بن يزيد) (^٣): وأمرنا النبي - ﷺ - أن نكريها بالذهب والورق (^٤).\nوعمَّا رافع ستعلمهما في غزاة بدر.\nوأمَّا حكم الباب: وهو كراء الأرض بالذهب والفضة فإجماع إلَّا من شذَّ كما أسلفته، قال ابن المنذر: أجمع الصحابة على جوازه (^٥)، وذهب ربيعة إلى أنَّ الأرض لا يجوز أنْ تكرى بغيره.\nوقال طاوس: لا تكرى بالذهب ولا بالفضة، وتكرى بالثلث والربع.\n_________\n(^١) هذا الأثر رواه ابن أبي شيبة في \"المصنف\" عن وكيع به ٤/ ٤٩٤ (٢٢٤٢٩).\n(^٢) روى ابن أبي شيبة هذِه الآثار والحديث في \"المصنف\" ٤/ ٤٩٣ - ٤٩٤.\n(^٣) كذا في الأصل والصواب ابن المسيب كما في تخريج الحديث عند أحمد وغيره وسيأتي ذكره في التخريج التالي.\n(^٤) رواه أبو داود (٣٣٩١)، والنسائي ٧/ ٤١، وأحمد ١/ ١٧٦، ١٨٢ والبزار ٣/ ٢٨٨ - ٢٨٩ (١٠٨١)، وابن حبان في \"صحيحه\" ١١/ ٦١٢ (٥٢٠١) كلهم من طريق محمد بن عكرمة بن عبد الرحمن عن محمد بن عبد الرحمن بن أبي لبيبة عن سعيد بن المسيب عن سعد بن أبي وقاص به، وقال الحافظ في \"الفتح\" ٥/ ٢٥: رجاله ثقات إلا أن محمد بن عكرمة المخزومي لم يرو عنه إلا إبراهيم بن سعد.\n(^٥) انظر: \"الإجماع\" ص ١٤٣، و\"الإشراف\" ٢/ ٧٣.","vol":"15","page":295},{"text":"وقال الحسن البصري: لا يجوز أن تكرى الأرض بشيء لا بذهب ولا فضة (^١) ولا غيرهما، حجته حديث رافع عن النهي عن كرائها مطلقًا، وقال: إذا استؤجرت وحرث فيها لعله أنْ يحترق زرعه فيردها وقد زادت بحرثه لها، فينتفع رب الأرض بتلك الزيادة دون المستأجر. وليس بشيء لأنَّ سائر البيوع لا تخلو من شيء من الغرر، والسلامة منها أكثر، ولو روعي في البيوع ما يجوز أن يحدث لم يصح بيع، ولا وجه لأجل خشية ما يحدث، وقد ثبت عن رافع في هذا الباب أنَّ كراء الأرض بالنقدين جائز، وذلك مضاف إلى رسول الله - ﷺ -، وهو خاص يقضي على العام، الذي فيه النهي عن كري الأرض بغير استثناء ذهب ولا فضة، والزائد من الأخبار أولى أنْ يؤخذ به، لئلا تتعارض الأخبار ويسقط شيء منها.\nوقال الخطابي: لا خلاف في الصحة إذا كان نقدًا (^٢).\n_________\n(^١) هذان الأثران رواهما ابن حزم في \"المحلى\" ٨/ ٢١٣ عن ابن أبي شيبة بسنده عنهما.\n(^٢) \"أعلام الحديث\" ٢/ ١١٥٨.","vol":"15","page":296},{"text":"<span data-type='title' id=toc-1713>٢٠ - باب</span>\n٢٣٤٨ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالٌ وَحَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا فُلَيْحٌ، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَوْمًا يُحَدِّثُ، وَعِنْدَهُ رَجُلٌ مِنْ أَهْلِ البَادِيَةِ: \"أَنَّ رَجُلًا مِنْ أَهْلِ الجَنَّةِ اسْتَأْذَنَ رَبَّهُ فِي الزَّرْعِ فَقَالَ لَهُ: أَلَسْتَ فِيمَا شِئْتَ؟ قَالَ: بَلَى، وَلَكِنِّي أُحِبُّ أَنْ أَزْرَعَ. قَالَ: فَبَذَرَ فَبَادَرَ الطَّرْفَ نَبَاتُهُ وَاسْتِوَاؤُهُ وَاسْتِحْصَادُهُ، فَكَانَ أَمْثَالَ الجِبَالِ، فَيَقُولُ اللهُ: دُونَكَ يَا ابْنَ آدَمَ، فَإِنَّهُ لَا يُشْبِعُكَ شَيْءٌ\". فَقَالَ الأَعْرَابِيُّ: وَاللهِ لَا تَجِدُهُ إِلَّا قُرَشِيًّا أَوْ أَنْصَارِيًّا، فَإِنَّهُمْ أَصْحَابُ زَرْعٍ، وَأَمَّا نَحْنُ فَلَسْنَا بِأَصْحَابِ زَرْعٍ. فَضَحِكَ النَّبِيُّ - ﷺ -. [٧٥١٩ - فتح: ٥/ ٢٧]\nذكر فيه حديث أبي هريرة أَنَّ النَّبِيَّ - ﷺ - كَانَ يَوْمًا يُحَدِّثُ، وَعِنْدَهُ رَجُلٌ مِنْ أَهْلِ البَادِيَةِ: \"أَنَّ رَجُلًا مِنْ أَهْلِ الجَنَّةِ اسْتَأْذَنَ رَبَّهُ فِي الزَّرْعِ فَقَالَ لَهُ: أَلَسْتَ فِيمَا شِئْتَ؟ قَالَ: بَلَى، وَلَكِنِّي أُحِبُّ أَنْ أَزْرَعَ. قَالَ: فَبَذَرَ فَبَادَرَ الطَّرْفَ نَبَاتُهُ وَاسْتِوَاؤُهُ وَاسْتِحْصَادُهُ، فَكَانَ أَمْثَالَ الجِبَالِ، فَيَقُولُ اللهُ تعالى: دُونَكَ يَا ابْنَ آدَمَ، فَإِنَّهُ لَا يُشْبِعُكَ شَيْءٌ\". فَقَالَ الأَعْرَابِيُّ: وَاللهِ لَا تَجِدُهُ إِلَّا قُرَشِيًّا أَوْ أَنْصَارِيًّا، فَإِنَّهُمْ أَصْحَابُ زَرْعٍ، وَأَمَّا نَحْنُ فَلَسْنَا بِأَصْحَابِ زَرْعٍ. فَضَحِكَ النَّبِيُّ - ﷺ -.\nأخرجه أبو يعلى في \"مسنده\" موقوفًا، وفيه: \"فبذر حبه\" (^١).\nوالحديث دال أنَّ كل ما اشتهي في الجنة من أعمال الدنيا ولذاتها فممكن فيها؛ لقوله تعالى ﴿وَفِيهَا مَا تَشْتَهِيهِ الأَنْفُسُ وَتَلَذُّ الأَعْيُنُ﴾ [الزخرف: ٧١] والطرف بفتح الطاء وإسكان الراء هو امتداد لَحْظِ الإنسان حيث أدرك، وقيل: طرف العين: حركتها، أي: تحرك أجفانها.\n_________\n(^١) لم أقف عليه.","vol":"15","page":297},{"text":"و(البادية) (^١) وفي رواية: (البدو) وهما بغير همز؛ لأنَّه من: بدا الرجل يبدو إذا خرج إلى البادية فنزلها، والاسم البداوة بفتح الباء وكسرها هذا هو المشهور، وحكي بدأ بالهمز يبدؤ وهو قليل.\nوفيه: من لزم طريقة أو حالة من الخير أو الشر أنه يجوز وصفه بها، ولا حرج على واصفه بالشر إن لزم طريقته.\nوفيه: ما جبل الله نفوس بني آدم عليه من الاستكثار والرغبة في متاع الدنيا؛ لأنَّ الله تعالى أغنى أهل الجنة عن نصب الدنيا وتعبها فقال تعالى: ﴿وَقَالُوا الحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الحَزَنَ﴾ [فاطر: ٣٤].\nوقوله: (\"دونك يا ابن آدم\") فيه فضل القناعة والاقتصار على البلغة، وذم الشَّرَهِ والرغبة.\n_________\n(^١) ورد بهامش الأصل: هذا كلام صاحبا \"المطالع\" ورقمه.","vol":"15","page":298},{"text":"<span data-type='title' id=toc-1714>٢١ - باب مَا جَاءَ فِي الغَرْسِ</span>\n٢٣٤٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁ أَنَّهُ قَالَ: إِنَّا كُنَّا نَفْرَحُ بِيَوْمِ الجُمُعَةِ، كَانَتْ لَنَا عَجُوزٌ تَأْخُذُ مِنْ أُصُولِ سِلْقٍ لَنَا كُنَّا نَغْرِسُهُ فِي أَرْبِعَائِنَا فَتَجْعَلُهُ فِي قِدْرٍ لَهَا فَتَجْعَلُ فِيهِ حَبَّاتٍ مِنْ شَعِيرٍ -لَا أَعْلَمُ إِلَّا أَنَّهُ قَالَ: لَيْسَ فِيهِ شَحْمٌ وَلَا وَدَكٌ -، فَإِذَا صَلَّيْنَا الجُمُعَةَ زُرْنَاهَا فَقَرَّبَتْهُ إِلَيْنَا، فَكُنَّا نَفْرَحُ بِيَوْمِ الجُمُعَةِ مِنْ أَجْلِ ذَلِكَ، وَمَا كُنَّا نَتَغَدَّى وَلَا نَقِيلُ إِلَّا بَعْدَ الجُمُعَةَ. [انظر: ٩٣٨ - مسلم: ٨٥٩ - فتح: ٥/ ٢٧]\n\n٢٣٥٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: يَقُولُونَ: إِنَّ أَبَا هُرَيْرَةَ يُكْثِرُ الحَدِيثَ. وَاللهُ المَوْعِدُ، وَيَقُولُونَ: مَا لِلْمُهَاجِرِينَ وَالأَنْصَارِ لَا يُحَدِّثُونَ مِثْلَ أَحَادِيثِهِ. وَإِنَّ إِخْوَتِي مِنَ المُهَاجِرِينَ كَانَ يَشْغَلُهُمُ الصَّفْقُ بِالأَسْوَاقِ، وَإِنَّ إِخْوَتِي مِنَ الأَنْصَارِ كَانَ يَشْغَلُهُمْ عَمَلُ أَمْوَالِهِمْ، وَكُنْتُ امْرَأً مِسْكِينًا أَلْزَمُ رَسُولَ اللهِ - ﷺ - عَلَى مِلْءِ بَطْنِي، فَأَحْضُرُ حِينَ يَغِيبُونَ وَأَعِي حِينَ يَنْسَوْنَ، وَقَالَ النَّبِيُّ - ﷺ - يَوْمًا: \"لَنْ يَبْسُطَ أَحَدٌ مِنْكُمْ ثَوْبَهُ حَتَّى أَقْضِيَ مَقَالَتِي هَذِهِ، ثُمَّ يَجْمَعَهُ إِلَى صَدْرِهِ، فَيَنْسَى مِنْ مَقَالَتِي شَيْئًا أَبَدًا\". فَبَسَطْتُ نَمِرَةً لَيْسَ عَلَيَّ ثَوْبٌ غَيْرَهَا، حَتَّى قَضَى النَّبِيُّ - ﷺ - مَقَالَتَهُ، ثُمَّ جَمَعْتُهَا إِلَى صَدْرِي، فَوَالَّذِي بَعَثَهُ بِالحَقِّ مَا نَسِيتُ مِنْ مَقَالَتِهِ تِلْكَ إِلَى يَوْمِي هَذَا، وَاللهِ لَوْلَا آيَتَانِ فِي كِتَابِ اللهِ مَا حَدَّثْتُكُمْ شَيْئًا أَبَدًا ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ البَيِّنَاتِ﴾ إِلَى قَوْلِهِ: ﴿الرَّحِيمُ﴾ [البقرة: ١٥٩ - ١٦٠] [انظر: ١١٨ - مسلم: ٢٤٩٢ - فتح: ٥/ ٢٨]\nذكر حديث سهل بن سعد: قَالَ: لنَفْرَح يَوْم الجُمُعَةِ، كَانَتْ لَنَا عَجُوز تَأْخُذُ مِنْ أصُولِ سِلْقٍ .. الحديث.\nوحديث أبي هريرة: قَالَ: يَقُولُونَ: إِنَّ أَبَا هُرَيْرَةَ يُكْثِرُ الحَدِيثَ. والله المَوْعِدُ .. إلى آخره.","vol":"15","page":299},{"text":"تقدَّما: الأول في الصلاة (^١)، والثاني في البيع (^٢). و(الموعد): بفتح الميم، أي: حسيب من يقول، وهناك يعلم صدقي ويجازيني.\nوفيه: عمل الصحابة في الحرث والزرع بأيديهم وخدمة ذلك بأنفسهم، ألا ترى قول أبي هريرة: وإنَّ إخواني من الأنصار كان يشغلهم عمل أموالهم، وكذلك المرأة العجوز كانت تغرس السلق لرسول الله وأصحابه، ففي هذا أنَّ الامتهان في طلب المعاش للرجال والنساء من فعل الصالحين، وأنه لا عار فيه ولا نقيصة على أهل الفضل.\nوفيه: إجابة المرأة الصالحة إلى الطعام.\nوفيه: دليل على التهجير بالجمعة والمبادرة إليها عند أول الزوال.\nوإنما كانوا يشتغلون بالغسل ومراعاة التهجير عن قائلتهم المعروفة في سائر الأيام، فلا يجدون السبيل إليها إلَّا بعد الصلاة، لا أنهم كانوا يصلونها قبل الزوال كما ظن بعضهم وخالف قوله تعالى: ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ﴾ [الإسراء: ٧٨] (^٣).\n_________\n(^١) سلف برقم (٩٣٨) باب: قول الله تعالى ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللهِ﴾.\n(^٢) سلف في البيع برقم (٢٠٤٧) باب: ما جاء في قول الله تعالى ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾ وقد سلف قبل في العلم برقم (١١٨) باب: حفظ العلم.\n(^٣) \"شرح ابن بطال\" ٦/ ٤٩٠ بتصرف.","vol":"15","page":300},{"text":"٤٢\nكتاب المساقاة","vol":"15","page":301},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1715>٤٢ - كتاب المساقاة</span>\n<span data-type='title' id=toc-1716>باب فِي الشُّرْبِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَجَعَلْنَا مِنَ المَاءِ كُلَّ شَىْءٍ حَىٍّ أَفَلَا يُؤْمِنُونَ﴾ [الأنبياء: ٣٠]. وَقَوْلِهِ جَلَّ ذِكْرُهُ ﴿أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ (٦٨)﴾ إلى قوله: ﴿فَلَوْلَا تَشْكُرُونَ﴾. [الواقعة: ٦٨ - ٧٠].\nالأُجَاجُ: المُرُّ، المُزْنُ: السَّحَابُ. [فتح: ٥/ ٢٩]\nالشرح:\n(الشرب) بكسر الشين: النصيب والحظ من الماء، قاله ابن التين؛ قال: ومنْ ضبطه بضم الشين (^١) أراد المصدر، وسبقه إلى ذلك أبو المعالي في \"المنتهى\" فقال: الشرب بالكسر: النصيب والحظ من\nالماء، يقال: كم شرب أرضك، وفي المثل: آخرها شربًا أقلها شربًا (^٢).\n_________\n(^١) ورد بهامش الأصل: والضم والكسر في \"المطالع\"، ونقل الضم الأصيلي.\n(^٢) انظر: \"جمهرة الأمثال\" ١/ ٨١، \"مجمع الأمثال\" ص ٤٣.","vol":"15","page":303},{"text":"وأصله في سقي الماء لأنَّ آخر الإبل ترد وقد نزف الحوض، وقد سمع الكسائي عن العرب أقلها شربًا على الوجوه الثلاثة: يعني: الفتح، والضم، والكسر، قال: وسمعهم أيضًا يقولون: أعذب الله شربكم بالكسر، أي: ماءكم، وقيل: الشرب أيضًا وقت الشرب، وعن أبي عبيدة: الشرب بالفتح المصدر وبالضم والكسر (^١) يقال: شرب يشرب شربًا.\nبالحركات الثلاثة، وقرئ: (فشاربون شرب الهيم) بالوجوه الثلاث (^٢).\nوقوله تعالى: ﴿وَجَعَلْنَا مِنَ المَاءِ كُلَّ شَيْءٍ حَيٍّ﴾ [الأنبياء: ٣٠].\nقال قتادة: مخلوق من الماء (^٣)، فإنْ قلت: قد رأينا مخلوقًا من الماء غير حي. قلت: أجاب عنه قطرب أنه لم يقل: لم يخلق من الماء إلَّا حيًّا، وقيل: معناه أنَّ كل حيوان أرضي لا يعيش إلَّا بالماء، وقال الربيع بن أنس: من الماء، أي: من النطفة (^٤).\nقال ابن بطال: أراد به حياة جميع الحيوان الذي يعيش في الماء. قال: ومن قرأ: ﴿حَيًّا﴾ (^٥) يدخل فيه الحيوان والجماد؛ لأنَّ الزرع والشجر لهما موت، إذا جفت ويبست، وحياتها: خضرتها ونضرتها.\n_________\n(^١) \"مجاز القرآن\" ٢/ ٨٩.\n(^٢) ذكره العكبري في \"التبيان\" ص ٧٣٨.\n(^٣) رواه الطبري في \"تفسيره\" ٩/ ٢١.\n(^٤) رواه الربيع عن أبي العالية كما عند مجاهد في \"تفسيره\" ١/ ٤٠٩.\n(^٥) ذكرها ابن الجوزي في \"زاد المسير\" ٥/ ٣٤٨ وقال: قرأ بها ابن أبي عبلة، ومعاذ القارئ، وحميد بن قيس.","vol":"15","page":304},{"text":"والمزن: السحاب (^١) كما سلف قاله مجاهد وقتادة (^٢)، والقطعة منها: مزنة، ويقال للهلال: ابن مزنة. و(الأجاج): المرّ كذا فسره البخاري، وهو قول أبي عبيدة (^٣)، وفي بعض النسخ بدله: الملح، وقال ابن سيده: الأجاج: الملح، وقيل: الشديد المرارة، وقيل: الشديد الحرارة (^٤)، وقال ابن فارس: هو الملح، ويقال: الحار (^٥).\nعدَّد الله تعالى على عباده نعمه في خلقه لهم الماء عذبًا يتلذذون بشربه وتنمو به ثمارهم، ولو شاء لجعله مالحًا فلا يشربون منه ولا ينتفعون به في زروعهم وثمارهم ﴿فَلَوْلَا تَشْكُرُونَ﴾ [الواقعة: ٧٠]\nأي: فهلا تشكرون الله على ما فعل بكم.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٤٩١.\n(^٢) \"تفسير مجاهد\" ٢/ ٦٥١، ورواهما الطبري في \"تفسيره\" ١١/ ٦٥٥.\n(^٣) ذكر نحوه في \"مجاز القرآن\" ٢/ ٧٧.\n(^٤) \"المحكم\" ٧/ ٣٣٠ - ٣٣١.\n(^٥) \"مقاييس اللغة\" ص ٢٦ (أجَّ).","vol":"15","page":305},{"text":"<span data-type='title' id=toc-1717>١ - باب فِي الشُّرْبِ، وَمَنْ رَأَى (^١) صَدَقَةَ المَاءِ وَهِبَتَهُ وَوَصِيَّتَهُ جَائِزَةً، مَقْسُومًا كَانَ أَوْ غَيْرَ مَقْسُومٍ</span>\n(فراتًا: عذبًا، ثجَّاجًا: منصبًا) (^٢) وَقَالَ عُثْمَانُ قَالَ النَّبِيُّ - ﷺ -: \"مَنْ يَشْتَرِي بِئْرَ رُومَةَ فَيَكُونُ دَلْوُهُ فِيهَا كَدِلَاءِ المُسْلِمِينَ\". فَاشْتَرَاهَا عُثْمَانُ.\n\n٢٣٥١ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁ قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِقَدَحٍ فَشَرِبَ مِنْهُ، وَعَنْ يَمِينِهِ غُلَامٌ أَصْغَرُ القَوْمِ، وَالأَشْيَاخُ عَنْ يَسَارِهِ، فَقَالَ: \"يَا غُلَامُ، أَتَأْذَنُ لِي أَنْ أُعْطِيَهُ الأَشْيَاخَ؟ \". قَالَ: مَا كُنْتُ لأُوثِرَ بِفَضْلِي مِنْكَ أَحَدًا يَا رَسُولَ اللهِ. فَأَعْطَاهُ إِيَّاهُ. [٢٣٦٦، ٢٤٥١، ٢٦٠٢، ٢٦٠٥، ٥٦٢٠ - مسلم: ٢٠٣٠ - فتح: ٥/ ٢٩]\n\n٢٣٥٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ ﵁ أَنَّهَا حُلِبَتْ لِرَسُولِ اللهِ - ﷺ - شَاةٌ دَاجِنٌ وَهْيَ فِي دَارِ أَنَسِ بْنِ مَالِكٍ، وَشِيبَ لَبَنُهَا بِمَاءٍ مِنَ البِئْرِ التِي فِي دَارِ أَنَسٍ، فَأَعْطَى رَسُولَ اللهِ - ﷺ - القَدَحَ\n_________\n(^١) ورد بهامش الأصل: من خط الشيخ في ابن بطال: باب من رأى إلى آخره، انتهى وكذا في نسختي أنا.\n(^٢) كذا في الأصل، وعلم عليها (لا .. إلى).\nقلت: وقوله: (ثجَّاجًا منصبًا) من رواية أبي ذر، وقوله: (فراتًا: عذبًا) من رواية المستملي؛ كلاهما في الباب السابق، كذا في هامش اليونينية ٣/ ١٠٩. وهذِه العلامة أشار ابن الصلاح ﵀ إلى أنها تحسن لما يصح في رواية ويسقط في أخرى، النوع الخامس والعشرون، من \"المقدمة\".\nقلت: وكذا شرحه هنا المصنف وكان حقه الباب السابق أن يشرحه في السابق. والله أعلم.","vol":"15","page":306},{"text":"فَشَرِبَ مِنْهُ، حَتَّى إِذَا نَزَعَ القَدَحَ مِنْ فِيهِ، وَعَلَى يَسَارِهِ أَبُو بَكْرٍ، وَعَنْ يَمِينِهِ أَعْرَابِيٌّ، فَقَالَ عُمَرُ، وَخَافَ أَنْ يُعْطِيَهُ الأَعْرَابِيَّ: أَعْطِ أَبَا بَكْرٍ يَا رَسُولَ اللهِ عِنْدَكَ. فَأَعْطَاهُ الأَعْرَابِيَّ الذِي عَلَى يَمِينِهِ، ثُمَّ قَالَ: \"الأَيْمَنَ فَالأَيْمَنَ\". [٢٥٧١، ٥٦١٢، ٥٦١٩ - مسلم: ٢٠٢٩ - فتح: ٥/ ٣٠]\nثم ساق حديث أبي حازم عَنْ سَهْلِ بْنِ سَعْدٍ، قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِقَدَحٍ فَشَرِبَ مِنْهُ، وَعَنْ يَمِينِهِ غُلَامٌ أَصْغَرُ القَوْمِ، وَالأَشْيَاخُ عَنْ يَسَارِهِ، فَقَالَ: \"يَا غُلَامُ، أَتَأْذَنُ لِي أَنْ أُعْطِي الأَشْيَاخَ؟ \". قَالَ: مَا كُنْتُ لأُوثِرَ بِفَضْلِي مِنْكَ أَحَدًا يَا رَسُولَ اللهِ. فَأعْطَاهُ إِياهُ.\nوحديث أنس أَنَّهَا حُلِبَتْ لِرَسُولِ اللهِ - ﷺ - شَاةٌ دَاجِنٌ وَهْيَ فِي دَارِ أَنَسِ ابْنِ مَالِكٍ، وَشِيبَ لَبَنُهَا بِمَاءٍ مِنَ البِئْرِ التِي فِي دَارِ أَنَسٍ، فَأَعْطَى رَسُولَ اللهِ - ﷺ - القَدَحَ فَشَرِبَ وشرب معه، حَتَّى إِذَا نَزَعَ القَدَحَ مِنْ فِيهِ، وَعَلَى يَسَارِهِ أَبُو بَكْرٍ، وَعَنْ يَمِينِهِ أَعْرَابِيٌّ، فَقَالَ عُمَرُ، وَخَافَ أَنْ يُعْطِيَهُ الأَعْرَابِيَّ: أَعْطِ أَبَا بَكْرٍ يَا رَسُولَ اللهِ عِنْدَكَ. فَأَعْطَى الأَعْرَابِيَّ الذِي\nعَلَى يَمِينِهِ، ثُمّ قَالَ: \"الأَيْمَنَ فَالأَيْمَنَ\".\nالشرح:\nقوله: (فراتًا: عذبًا)، يُقال: ماءٌ فرات ومياه فرات، وقوله: (ثجاجًا) صبَّابًا، وقال مجاهد: منصبًا (^١) كما ذكره في الأصل، وقيل: متدفقًا، وقيل: سيالًا، وهو متقارب.\nوالماء في الحقيقة منصب أو مصبوب.\nوتعليق عثمان أسنده في باب: إذا وقف أرضًا أو بئرًا واشترط لنفسه مثل دِلَاء المسلمين فقال:\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٧١٩ - ٧٢٠.","vol":"15","page":307},{"text":"وقال عبدان (^١): أخبرني أبي، عن شعبة، عن أبي إسحاق، عن أبي عبد الرحمن: أنَّ عثمان حين حوصر أشرف عليهم فقال: أنشدكم ولا أنشد إلَّا أصحاب النبي - ﷺ -، ألستم تعلمون أنَّ رسول الله - ﷺ - قال: \"من حفر بئر رومة فله الجنة\" فحفرتها، الحديث (^٢).\nوأسنده الإسماعيلي بلفظه من حديث أحمد بن سنان والقاسم بن محمد: ثنا عبدان عبد الله بن عثمان به. وأبو نعيم من حديث القاسم المروزي، ثنا عبدان فذكره، ولعل المراد بالحفر الشراء. وفي الترمذي من حديث أبي عبد الرحمن السُلمي: لما حصر عثمان، الحديث: أذكركم بالله، هل تعلمون أن رومة لم يكن يشرب منها أحد إلَّا بثمن فابتعتها فجعلتها للغني والفقير وابن السبيل؟ قالوا: اللهم نعم. ثم قال: حسن صحيح غريب (^٣).\nثم رواه من حديث ثمامة بن حزن القشيري: شهدت الدار حين أشرف عليهم عثمان فقال: ائتوني بصاحبيكم اللذين ألَّباكم علي؟ فجيء بهما، كأنهما جملان أو كأنهما حماران، فقال: أنشدكم بالله والإِسلام، هل تعلمون أنَّ رسول الله - ﷺ - قدم المدينة وليس بها ماء يستعذب غير بئر رومة؟ فقال: \"من يشتريها فيجعل دلوه فيها مع دلاء المسلمين بخير له منها في الجنة؟ \". فاشتريتها من صلب مالي .. الحديث. ثم قال: حسن، وقد رُوي من غير وجه عن عثمان (^٤).\n_________\n(^١) ورد بهامش الأصل: هذا محمول على أنه حدث به في المذاكرة وأخذ من هذِه العبارة، (قال لي) ويسميه قوم تعليقًا.\n(^٢) سيأتي برقم (٢٧٧٨) كتاب: الوصايا.\n(^٣) \"سنن الترمذي\" (٣٦٩٩).\n(^٤) الترمذي (٣٧٠٣).","vol":"15","page":308},{"text":"ورواه النسائي من طرق أيضًا بلفظ: \"من يشتري بئر رومة؟ \" (^١).\nقال ابن بطال: ورواه معتمر، عن أبي نضرة عن أبي سعيد -مولى ابن أسد- عنه (^٢).\nوزعم الكلبي أنه كان قبل أن يشتريها عثمان يُشترى منها كل قربة بدرهم.\nوزعم الإسماعيلي أنَّ البخاري بوَّب: دلوه فيها كدِلاء المسلمين (^٣)، قال: ولم يذكر فيه حديثًا وكذا قاله ابن المنير (^٤)، وقد علمت أنَّه مذكور هنا.\nقال ابن التين: وفي رواية أخرى: \"وله الجنة\" وقد أسلفتها لك، ثم نقل عن الشيخ أبي الحسن: أنَّ أصل آبار الصدقة التي تبنى في الطريق للمشقة فكل بئر للصدقة، فإنما دلوه مع دلاء المسلمين.\nوأمَّا ابن بطال فذكره في الباب قبله أيضًا.\nوقال: بئر رومة كانت ليهودي، وكان يقفل عليها بقفل ويغيب، فيأتي المسلمون ليشربوا منها الماء فلا يجدونه حاضرًا فيرجعون بغير ماء، فشكا المسلمون ذلك، فقال - ﷺ - من يشتريها ويبيحها للمسلمين،\n_________\n(^١) النسائي ٦/ ٢٣٤ - ٢٣٧ وقال الألباني في \"الإرواء\" (١٥٩٤) حسن. وقد علقه البخاري بصيغة الجزم.\n(^٢) \"شرح ابن بطال\" ٨/ ٢٠٣.\nقلت: هكذا ذكره عن ابن بطال فقال عن معتمر ووقع في المطبوع منه: معمر بن سليمان عن أبي نضرة وهو خطأ؛ لأن معتمرًا إنما رواه عن أبيه -سليمان التيمي- عن أبي نضرة كما عند ابن خزيمة في \"صحيحه\" ٤/ ١٢٢ (٢٤٩٣) وابن حبان في \"صحيحه\" ١٥/ ٣٥٧.\n(^٣) ورد بهامش الأصل ما نصه: يعني الباب الآتي في الوقف.\n(^٤) \"المتواري\" ص ٢٦٤. وليس فيه ما ذكره المصنف.","vol":"15","page":309},{"text":"ويكون نصيبه فيها كنصيب أحدهم وله الجنة فاشتراها عثمان.\nقال: وهو حجة لمالك ومن وافقه أنه لا بأس ببيع الآبار والعيون في الحضر إذا احتفرها لنفسه لا للصدقة، فلا بأس ببيع مائها، وكره بيع ما حفر من الآبار في الصحراء من غير أنْ يحرِّمه (^١). وقوله: \"فيكون دلوه فيها كدلاء المسلمين\" يعني: يوقفها ويكون حظه منها كحظ غيره من غير مزية، وظاهره أنَّ له الانتفاع إذا شرطه، قال: ولا شك أنَّه إذا جعلها للسقاة أنَّ له الشرب إن لم يشرطه، لدخوله في جملتهم، بخلاف العقار، فلابد في الانتفاع به من الشرط، أنْ يكون نصيبه فيه كنصيب أحد المسلمين، وإلَّا فلا ينتفع به؛ لأنه أخرجه لله فلا رجوع فيه، قال: والفرق بين البئر والعقار: أنَّ سائر الغلات تنقطع في أوقات ما، وإذا أخذ منها المحبس فقد حرم ذلك الشيء أهل الحاجة، وانفرد به وماء الآبار لا ينقطع أبدًا لأنها نابعة، فلا يحرم أحدًا من أهل الحاجة ما أخذ منها محبسها، وسيأتي ما يجوز انتفاع المحبس به من حبسه في الوقف في باب: هل ينتفع الواقف (بوقفه) (^٢).\nوحديث سهل بن سعد، روى (أبو حازم) (^٣) هذا الحديث عن أبيه؛ فقال فيه: وعن يساره أبو بكر، وذكر أبي بكر فيه عندهم خطأ وإنما هو محفوظ من حديث الزهري (^٤).\n_________\n(^١) انظر \"المدونة\" ٣/ ٢٨٩.\n(^٢) في الأصل: بنفسه والمثبت هو الصواب، وانظر: \"شرح ابن بطال\" ٦/ ٤٩١ - ٤٩٣.\n(^٣) كذا بالأصل، وذكر ابن عبد البر في \"التمهيد\" ٢١/ ١٢١ أن اسمه ابن أبي حازم، حيث قال: روى ابن أبي حازم هذا الحديث عن أبيه، فقال فيه: وعن يساره أبو بكر، ثم ساق معنى حديث مالك سواء. اهـ.\n(^٤) قاله ابن عبد البر في \"التمهد\" ٢١/ ١٢١. ويقصد بحديث ابن شهاب الحديث الذي رواه مالك في \"موطئه\" عنه عن أنس بن مالك.","vol":"15","page":310},{"text":"(و) (^١) عن (عمرو بن حرملة) (^٢)، عن ابن عباس قال: دخلت أنا وخالد بن الوليد مع رسول الله - ﷺ - على ميمونة، فجاءتنا بإناء من لبن فشرب رسول الله - ﷺ - وأنا معه، وخالد عن شماله فقال لي: \"الشربة لك وإن شئت آثرت خالدًا\" فقال: ما كنت لأوثر بسؤرك أحدًا ثم قال رسول الله - ﷺ -: \"من أطعمه الله طعامًا فليقل: اللهم بارك لنا فيه وأطعمنا خيرًا منه\" ثم ذكر مثله في اللبن بزيادة: \"وزدنا منه\" (^٣).\nوروي من طريق إسماعيل بن جعفر: أخبرني أبو حازم، عن سهل بن سعد قال: أتى رسول الله - ﷺ - بقدح من لبن وغلام عن يمينه والأشياخ أمامه وعن يساره … الحديث (^٤).\nوالغلام هنا هو: ابن عباس كما سلف، والأشياخ: خالد بن الوليد أو منهم خالد.\nوقال ابن بطال: يقال إنَّ الغلام هو الفضل بن العباس (^٥)، وكذا حكاه ابن التين، وقال في باب: من رأى أنَّ صاحب الحوض أحق بمائه: هو عبد الله بن عباس، وقيل: الفضل.\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) كذا بالأصل، والصواب عمر بن حرملة كما في \"تهذيب الكمال\" ٢١/ ٢٩٦، ورواه الترمذي فقال: عمر بن أبي حرملة، وعقب الرواية، قال: وقد روى بعضهم هذا الحديث عن علي بن زيد، فقال: عن عمر بن حرملة، وقال بعضهم: عمرو بن حرملة ولا يصح.\n(^٣) رواه أبو داود (٣٧٣٠)، والترمذي (٣٤٥٥)، وقال الترمذي: حديث حسن.\nوحسنه الألباني في \"السلسلة الصحيحة \" (٢٣٢٠).\n(^٤) رواه ابن عبد البر في \"التمهيد\" ٢١/ ١٢٢.\n(^٥) \"شرح ابن بطال\" ٦/ ٤٩٤.","vol":"15","page":311},{"text":"قال ابن عبد البر: وروى الحميدي عن سفيان، عن على بن زيد، عن ابن حرملة، عن ابن عباس قال: دخلت مع رسول الله - ﷺ - على خالتي ميمونة ومعنا خالد بن الوليد (فأتي رسول الله - ﷺ -) (^١) باناء فيه لبن .. الحديث (^٢).\nوحديث أنس أخرجه مسلم والأربعة (^٣).\nوقال الإسماعيلي بدل (فقال عمر): (فقال عبد الرحمن بن عوف: أعط أبا بكر، فأعطاه لأعرابي).\nولمسلم: عن عبد الله بن بسر قال: نزل بنا رسول الله - ﷺ - فقرب أبي إليه شرابًا فشربه، ثم ناوله الذي عن يمينه (^٤).\nوقال أبو عمر: رواه ابن مهدي، عن مالك عن ابن شهاب عنه بزيادة: \"الأيمن فالأيمن\" (^٥). فمضت السنة قال: وفيه دلالة أنَّ من وجب له شيء من الأشياء لم يدفع عنه ولم يتسور عليه صغيرًا كان\nأو كبيرًا إذا كان ممن يجوز إذنه.\nوفيه أيضًا: أنَّ الجلساء شركاء في الهدية، وذلك على جهة الأدب والمروءة والفضل والإخوة لا على الوجوب؛ لإجماعهم على أنَّ\n_________\n(^١) ورد فوق العبارة: يعني: عبد الله بن الزبير.\n(^٢) \"التمهيد\" ٢١/ ١٢٣.\n(^٣) مسلم (٢٠٢٩) كتاب: الأشربة، باب: استحباب إدارة الماء واللبن ونحوهما عن يمين المبتدئ، وأبو داود (٣٧٢٦)، والترمذي (١٨٩٣)، وابن ماجه (٣٤٢٥)، والنسائي في \"الكبرى\" ٤/ ١٩٣.\n(^٤) مسلم (٢٠٤٢) كتاب: الأشربة، باب: استحباب وضع النوى خارج التمر واستحباب دعاء الضيف لأهل الطعام وطلب الدعاء من الضيف الصالح وإجابته لذلك.\n(^٥) \"التمهيد\" ٦/ ١٥٢.","vol":"15","page":312},{"text":"المطالبة بذلك غير واجبة لأحد.\nقال: وقد روي أنه - ﵇ - قال: \"جلساؤكم شركاؤكم في الهدية\" (^١) بإسناد فيه لين (^٢)، وقال الخطابي: العادة من الملوك والرؤساء في الجاهلية أيضًا تقديم الأيمن في مناولة الطيب والتحف وغيرهما.\nقال عمرو بن كلثوم:\nصددت الكأس عنا أمَّ عمرو … وكان الكأس مجراها اليمينا (^٣).\nويشبه أن يكون المعنى فيه أن اليمين مفضلة على اليسار مقدمة عليها وقد أمرنا بالشرب بها والمعاطاة دون اليسار، وللعادة خشى عمر أن يناوله الأعرابي ويدع الصديق فاستحق الأعرابي دون الصديق ذلك لذلك كالشفعة للأقرب ونحوه.\nوفي إعرابها وجهان: نصب النون بإضمار ناولوا الأيمن، ورفعها بالابتداء أي: الأيمن أولى.\nفإذا قلت: استأذن الغلام ولم يستأذن الأعرابي.\nقلت: كان من المشيخة أيضًا ولا علم له بالشرائع بعد، فلم يستأذنه استئلافًا وتشريفًا له ولم يجعل للغلام ذلك؛ لأنه من أقربائه، وسنه دون\n_________\n(^١) ورد بهامش الأصل ما نصه: قلت: قد علقه البخاري في الهدية عن ابن عباس بصيغة تمريض بلفظ: ويذكر عن ابن عباس: أن جلساءه شركاؤه، ولم يصح. انتهى.\n(^٢) لم أقف عليه مسندًا بهذا اللفظ وروى البيهقي نحوه في \"السنن\" ٦/ ١٨٣. وعلقه البخاري في \"صحيحه\" بصيغة التمريض قبل حديث (٢٦٠٩)، وقال: ولم يصح.\nوذكره الألباني في \"الضعيفة\" (٥٢٥٤): وقال: ضعيف، روي عن ابن عباس وعائشة والحسن بن علي: وسيأتي في الشرح عند حديث (٥٦١٣)، انظر: \"التمهيد\" ٢١/ ١٢٣ - ١٢٤.\n(^٣) \"أعلام الحديث\" ٢/ ١١٦١ - ١١٦٢.","vol":"15","page":313},{"text":"سن الأشياخ الذين كانوا على يساره، فاستأذن فيه أن يعطيهم؛ لئلا يوحشهم بإعطاء ابن عمه وهو صبي ويقدمه عليهم حتى أعلمهم أن ذلك يجب له بالتيامن في الجلوس.\nوهل تجري هذِه السنة في غير المشروب كالملبوس والمأكول وغيرهما من جميع الأشياء؟ قال المهلب وغيره: نعم.\nوعن مالك أن ذلك في الشراب خاصة. قال أبو عمر: ولا يصح ذلك عنه (^١)، قال عياض في بعض الروايات: عمك أو ابن عمك أتأذن لي (^٢). وعند أصحابنا لا يجوز الإيثار بالقرب، وإنما الإيثار المحمود ما كان من حظ النفوس دون الطاعات، فيكره أن يؤثر غيره بموضعه من الصف الأول وكذا نظائره (^٣).\nوفيه: دلالة أن من قدم إليه شيء يأكله أو يشربه فليس عليه أن يسأل من أين هو وما أصله إذا علم طيب مكسب صاحبه في الأغلب.\nوفيه: إجازة خلط اللبن بالماء لمن أراد شربه ولم يرد بيعه، وأن من سبق من مجلس العالم إلى مكان كان أولى به من غيره كائنًا من كان، ولا يقام أحد من مجلس جلسه لأحد وإن كان أفضل منه. فلو كان من\n_________\n(^١) \"التمهيد\" ٦/ ١٥٦ (تنبيه) ذكر الحافظ في \"الفتح\" ٥/ ٣١: أن البعض ألحق بتقديم الأيمن في المشروب تقديمه في المأكول قال: ونسب لمالك. اهـ. بتصرف. قلت: بل قال القرطبي في \"المفهم\" ٥/ ٢٩١: قال مالك: إن ذلك في الشراب خاصة.\nوقال القاضي عياض في \"إكمال المعلم\" ٦/ ٤٩٩: يشبه أن يكون قول مالك: إن ذلك في الشراب خاصة -يعني أن فيه جاءت السنة مثبتة بتقديم الأيمن فالأيمن- وغير ذلك إنما هو بالاجتهاد والقياس عليه، والبداية باليمين إنما جاءت في فعل الإنسان بنفسه وتقديمه يمينه من أعضائه في أعماله على شماله. اهـ.\n(^٢) \"إكمال المعلم\" ٦/ ٤٩٧.\n(^٣) \"مسلم بشرح النووي\" ١٣/ ٢٠١.","vol":"15","page":314},{"text":"على اليمين كافرًا كان من أدب جليسه إيثاره على من كان على يساره.\nفإن قلت ما وجه دخول حديث سهل هنا؟\nقلت: بينه ابن المنير وقال: وجه دخوله أن الماء يملك ولهذا استأذن الشارع بعض الشركاء فيه، ورتب قسمته يمنة ويسرة ولو كان مباحًا لم يدخله ملك ولا ترتب قسمته.\nوالحديث الثاني مطابق لقوله \"شيب بماء\" والاستدلال به ضعيف.\nولعل هذا الترتيب؛ لأن اللبن هو الذي ملكه لا الماء (^١).\nقال الداودي: وإنما أتى هنا بهذا الباب لأن الأرض وما عليها من النبات إنما جعل لبني آدم يكفيهم أحياء وأمواتًا وجعل فيها معايش لهم.\nقلت: وجميع ما يوهب للجماعة من الأشياء كلها هم فيه متشاركون وحقوقهم فيه متساوية لا فضل لأحد منهم على صاحبه، وإنما جازت هبة الماء واللبن غير مقسومين؛ لقلة التشاح فيهما ولأن العادة قد جرت من الجماعة إذا أكلت أو شربت معًا أنها تجري في ذلك على المكارمة، ولا يتقصى بعضهم على بعض؛ لأن ذلك إنما يوضع للناس قدر نهمتهم فمنهم من يكفيه اليسير، ومنهم من يكفيه أكثر منه، (إلا) (^٢) من استعمل أدب المؤاكلة والمشاربة أولى، وأن لا يستأثر أحد منهم بأكثر من نصيب صاحبه. ألا ترى أن مالكًا (^٣) قال: لا يقرن أحد بين تمرتين إلا أن يستأذن أصحابه في ذلك؛ لما كان التمر مما يتشاح فيه أكثر من التشاح من الماء واللبن (^٤).\n_________\n(^١) \"المتواري\" ص ٢٦٤.\n(^٢) في \"شرح ابن بطال\": إلا أن.\n(^٣) ورد بهامش الأصل: ما نقله هنا عن مالك جاء في حديث النهي عن الإقران، وإلى آخره إلا أن يستأذن الرجل أخاه. والظاهر أنه مدرج من قول ابن عمر.\n(^٤) \"شرح ابن بطال\" ٦/ ٤٩٤.","vol":"15","page":315},{"text":"فائدة:\nالداجن: الشاة المقيمة في الدار لا تخرج إلى المرعى. من الشاء، وكذلك الوحش والطير وغير ذلك إذا ألفت البيت. وشيب: خلط وإذا خلط أطفأ ما فيه من حرارة (^١).\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في السادس بعد الستين، كتبه مؤلفه.","vol":"15","page":316},{"text":"<span data-type='title' id=toc-1718>٢ - باب مَنْ قَالَ: إِنَّ صَاحِبَ المَاءِ أَحَقُّ بِالمَاءِ حَتَّى يَرْوَى</span>\nلِقَوْلِ النَّبِيِّ - ﷺ -: \"لا يُمْنَعُ فَضْلُ المَاءِ\".\n\n٢٣٥٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يُمْنَعُ فَضْلُ المَاءِ لِيُمْنَعَ بِهِ الكَلأُ\". [٢٣٥٤، ٦٩٦٢ - مسلم: ١٥٦٦ - فتح: ٥/ ٣١]\n\n٢٣٥٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ عَنْ عُقَيْلٍ عَنِ ابْنِ شِهَابٍ عَنِ ابْنِ المُسَيَّبِ وَأَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَمْنَعُوا فَضْلَ المَاءِ لِتَمْنَعُوا بِهِ فَضْلَ الكَلإِ\". [انظر: ٢٣٥٣ - مسلم: ١٥٦٦ - فتح: ٥/ ٣١]\nثم ساق من حديث أَبِي هُرَيْرَةَ أَنَّ رَسُولَ الله - ﷺ - قالَ: \"لَا يُمْنَعُ فَضْلُ المَاءِ لِيُمْنَعَ بِهِ الكَلأُ\".\nثم ساق من حديثه أيضًا (^١) بلفظ: \"لَا تَمْنَعُوا فَضْلَ المَاءِ لِتَمْنَعُوا بِهِ الكَلأ\".\nهذا الحديث أخرجه مسلم والأربعة (^٢)، وفي النهي عن بيع الماء حديث إياس بن عبدٍ المزني، صححه الترمذي (^٣).\nوفي مسلم عن جابر: نهى عن بيع فضل الماء (^٤)، زاد الحاكم\n_________\n(^١) ورد بهامش الأصل: من طريق غير الطريق الأولى.\n(^٢) رواه مسلم (١٥٦٦) كتاب: المساقاة، باب: تحريم بيع فضل الماء الذي يكون بالفلاة …، وأبو داود (٣٤٧٣)، والترمذي (١٢٧٢)، وابن ماجه (٢٤٧٨)، والنسائي في \"الكبرى\" ٣/ ٤٠٧.\n(^٣) الترمذي (١٢٧١)، وصححه الألباني في \"صحيح الترمذي\" (١٠٢١).\n(^٤) مسلم (١٥٦٥) كتاب: المساقاة، باب: تحريم بيع فضل الماء …","vol":"15","page":317},{"text":"صحيحًا، وأن يبيع الرجل أرضه وماءه (^١).\nوفي أبي داود من حديث رجل من المهاجرين: غزوت مع النبي - ﷺ - ثلاثًا أسمعه يقول: \"الناس شركاء في ثلاث في الكلأ والماء والنار\" (^٢)، وفي إسناده حبان (^٣) بن زيد، وفيه جهالة.\n_________\n(^١) \"المستدرك\" ٢/ ٤٤.\n(^٢) رواه أبو داود (٣٤٧٧) من طريق ابن الجعد، عن حريز بن عثمان عن حبان بن زيد، عن رجل من قرن، ثم رواه من طريق آخر عن حريز بن عثمان وفيه: عن رجل من المهاجرين بلفظ: \"المسلمون شركاء .. \" الحديث.\nقال عبد الحق في \"أحكامه\" ٣/ ٢٩٨: حبان بن زيد لا أعلم روى عنه إلا حريز ابن عثمان وقد قيل فيه مجهول، وفي \"علل ابن أبي حاتم\" ١/ ٣٢٢ - ٣٢٣: سألت أبي عن حديث أبي عثمان عن أبي خداش قال: كنا في غزاة فنزل الناس منزلًا فقطع الناس الطريق ومدوا الحبال على الكلأ فلما رأى ما صنعوا قال: سبحان الله! لقد غزوت مع رسول الله - ﷺ - غزوات فسمعته يقول: \"الناس شركاء في ثلاث الماء والكلأ والنار\". قال أبي: أبو عثمان هو عندي حريز بن عثمان، وأبو خداش لم يدرك النبي - ﷺ - إنما حكى عن رجل من أصحاب النبي - ﷺ - وقال المناوي: رمز لحسنه ولم بسم الرجل ولا يضر، فإنه صحابي وهم عدول. \"فيض القدير\" ٦/ ٣٥٣.\nوقال الحافظ في \"التلخيص\" ٣/ ٦٥: سماه أبو داود في روايته: حبان بن زيد وهو الشرعبي، وهو تابعي معروف. وفهم المناوي من قول الحافظ أن الحديث مرسل. وتعقبه الألباني في \"الإرواء\" ٦/ ٨ فقال: يعني -فهو- ليس بصحابي ولا يعني أن الحديث مرسل، كما فسر كلامه به المناوي، في \"فيض القدير\"، كيف وهو قد رواه -في جميع الطرق عنه- عن الرجل؟ وهو صحابي؛ فالحديث صحيح.\n(^٣) ورد بهامش الأصل ما نصه: قال الذهبي في ترجمته: شيخ، وهو موثق في الدرجة الرابعة على ما بعده في الطبراني، وهو في الدرجة الثالثة عند ابن أبي حاتم، وقد اقتصر عليها، وقال: هو بالمنزلة التي قبلها يكتب حديثه وينظر فيه إلا أنه دونها.","vol":"15","page":318},{"text":"وفيه: [عن] (^١) والد بهيسة: \"لا يحل منع الماء والملح\" (^٢).\nوأخرج الأول ابن عدي من حديث ابن عباس، ورده بعبد الله بن خراش (^٣)، وللحاكم وقال: صحيح الإسناد من حديث عائشة: \"لا يمنع نقع البئر، وهو الرهو\"، قال عبد الرحمن بن أبي الرحال، عن أبيه: الرهو: أن تكون البئر بين شركاء فيها الماء، فيكون للرجل فيها فضل فلا يمنع صاحبه (^٤).\nوقال ابن بريدة: منع الماء بعد الري من الكبائر، ذكره يحيى في \"خراجه\" (^٥) ولا خلاف بين العلماء أنَّ صاحب الماء أحق بالماء حتى يروى؛ لأنه - ﵇ - إنما نهى عن منع فضل الماء، فأمَّا من لا يفضل له\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) رواه أبو داود (٣٤٧٦)، وأحمد ٣/ ٤٨٠ والبيهقي ٦/ ١٥٠، من طريق سيار بن منظور عن أبيه عن امرأة يقال بهيسة عن أبيها به.\nقال عبد الحق في \"أحكامه\" ٣/ ٢٩٩: بهيسة مجهولة وكذلك الذي قبلها وصدقه ابن القطان في \"بيان الوهم والإبهام\" ٣/ ٢٦٢ ثم قال: بقى عليه أن يبين أن منظورًا أيضًا لا تعرف حاله وكذلك أيضًا أبوها فاعلم ذلك.\nوقال الحافظ في \"التلخيص\" ٣/ ٦٥: وأعله عبد الحق وابن القطان بأن بهيسة لا تعرف، لكن ذكرها ابن حبان وغيره في الصحابة، ولكن الحافظ تعقب قول ابن حبان في \"تهذيب التهذيب\" ٤/ ٦٦٦؛ فقال: وقال ابن القطان: قال عبد الحق: مجهولة، وهي كذلك. وضعفه الألباني في \"الإرواء\" (١٥٥٢)؛ وقال: وهذا سند ضعيف؛ سيار بن منظور وبهيسة مجهولان لا يعرفان.\n(^٣) أخرجه ابن عدي في \"الكامل\" ٥/ ٣٤٨ - ٣٤٩؛ وقال: وعامة ما يرويه غير محفوظ، وقال الحافظ في \"التلخيص\" ٣/ ٦٥: وفيه عبد الله بن خراش متروك.\nوقال البوصيري في \"الزوائد\": هذا إسناد ضعيف؛ عبد الله بن خراش، ضعفه أبو زرعة والبخاري والنسائي وابن حبان وغيرهم.\n(^٤) \"المستدرك\" ٢/ ٦١ - ٦٢.\n(^٥) \"الخراج\" ص ١٠٢ (٣١٧).","vol":"15","page":319},{"text":"ماء فلا يدخل في هذا النهي؛ لأنَّ صاحب الشيء أولى به.\nوتأويل المنع عند مالك في \"المدونة\" وغيره معناه: في آبار الماشية في الصحراء يحفرها المرء ويقربها كلأ أي: مباح، فإذا منع الماء اختص بالكلأ فأمر أن لا يمنع فضل الماء لئلا يكون مانعًا للكلأ (^١).\nوالنهي فيه على التحريم عند مالك (^٢) والأوزاعي، ونقله الخطابي (^٣) وابن التين عن الشافعي، واستحبه بعضهم وحمله على الندب، والأصح عندنا أنَّه يجب بذله للماشية (^٤) لا للزرع (^٥) (^٦).\nوعند المالكية إذا أجبر هل يأخذه بالقيمة أم لا؟\nقولان سببهما معارضة عموم النهي عن بيع فضل الماء لأصل (الملكية) (^٧)، وقياس الماء على الطعام إذا احتاج إليه.\nقال القاضي في \"إشرافه\" في حافر البئر في الموات: لا يجوز له منع ما زاد على قدر حاجته لغيره بغير عوض، وقال قوم: يلزمه بالعوض.\n_________\n(^١) انظر: \"المدونة\" ٤/ ٣٧٤.\n(^٢) \"المنتقى\" ٦/ ٣٥؛ وقال الباجي: فظاهر ما في المدونة أنه على الكراهية، وظاهر ما في \"المجموعة التحريم\"، وقال ابن بطال: وكره مالك منع ما عمل من ذلك في الصحاري من غير أن يحرمه. اهـ. في \"شرحه\" ٦/ ٤٩٥.\n(^٣) \"أعلام الحديث\" ٢/ ١١٦٤ وذكر فيه أن النهي في هذا على التحريم عند مالك والأوزاعي والشافعي. وانظر: \"طرح التثريب\" ٦/ ١٨٠.\n(^٤) ورد بهامش الأصل: على الصحيح.\n(^٥) انظر: \"مختصر المزني على الأم\" ٣/ ١١٤ وفيه قال الشافعي: وليس له منع الماشية من فضل مائه وله أن يمنع ما يسقى به الزرع أو الشجر إلا بإذنه. وانظر \"الحاوي الكبير\" ٧/ ٥٠٧ - ٥٠٨، و\"العزيز\" ٦/ ٢٤٠.\n(^٦) ورد بهامش الأصل: وفي الزرع وجه.\n(^٧) وفي الأصل: (المكية) والصحيح ما أثبته.","vol":"15","page":320},{"text":"أمَّا حافرها في ملكه فله منع فضله، وكره مالك منع ما عمل من ذلك في الصحاري من غير أنْ يحرمه، قال: ويكون أحق بمائها حتى يروي ويكون للناس ما فضل إلَّا من مرَّ بهم لشفاههم ودوابهم، فإنهم لا يمنعون كما يمنع من سواهم (^١).\nوقال الكوفيون: له أن يمنع من دخول أرضه وأخذ مائه إلَّا أن يكون لشفاههم وحيوانهم ماء فيسقيهم، وليس عليه سقي زرعهم (^٢).\nوقال عيسى بن دينار في تفسير قوله - ﵇ -: \"لا يمنع نقع بئر\" يقول: من كان له جار انقطع ماؤه، وله عليه زرع أو أصل فلم يجد ما يسقي به زرعه أو حائطه وله بئر فيها فضل عن سقي زرعه أو حائطه فلا يمنع جاره أنْ يسقي بفضل مائه، قلت: أفنحكم عليه بذلك؟ قال: لا، وكان يؤمر\nبذلك، فإن أبي منه لم يقض عليه (^٣).\nوقال ابن القاسم: يقضي بذلك عليه لجاره بالثمن (^٤).\nوقال مالك: بغير ثمن (^٥).\nقال عيسى: فإن باعه فجاره أولى به (^٦).\nوفيه من الفقه:\nسد الذرائع؛ لأنه إذا منعه منع الكلأ.\nوقال الكوفيون: لا تجوز إجارة المراعي ولا بيعها، ولا يملك\n_________\n(^١) انظر: \"المدونة\" ٣/ ٢٨٩.\n(^٢) \"بدائع الصنائع\" ٦/ ١٨٩، \"الهداية\" ٤/ ٤٤١.\n(^٣) انظر: \"المنتقى\" ٦/ ٤٠ بتصرف.\n(^٤) انظر: \"المدونة\" ٤/ ٣٧٤.\n(^٥) المرجع السابق.\n(^٦) انظر: \"المنتقى\" ٦/ ٤٠.","vol":"15","page":321},{"text":"الكلأ صاحب الأرض حتى يأخذه فيحوزه (^١) وهو قول الشافعي (^٢).\nوقال مالك: لا بأس أن يبيع مراعي أرضه سنة واحدة، ولا يبيعها سنتين ولا ثلاثا، ولا يبيعها حتى تطيب وتبلغ الخصب إلى أن يرعى (^٣).\nوقال الثوري: لا بأس أن يحمي الكلأ للبيع والشجر للحطب أو البيع (^٤).\nوقوله: (ليمنع به الكلأ)، هذِه اللام وإن سماها النحويون لام كي فهي لبيان العاقبة، كما قال تعالى: ﴿فَالتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا﴾ [القصص: ٨] وفي حكم الكلأ حجة لمالك في القول بسد الذرائع (^٥)، وخالفه الشافعي وجماعة (^٦).\nوالكلا: بالفتح مخفف من الكلأ المهموز، وهو اسم يقع على النبات كله أخضره ويابسه.\nقال في \"المحكم\": وهو اسم للنوع ولا واحد له (^٧).\nوقال الداودي: هو الحشيش.\n_________\n(^١) انظر: \"بدائع الصنائع\" ٤/ ١٧٥ - ١٧٦، \"فتح القدير\" ٦/ ٤١٨، و\"تبيين الحقائق\" ٤/ ٤٨.\n(^٢) انظر: \"طرح التثريب\" ٦/ ١٨٣، وقال أبو زرعة: وحكى ابن بطال عن الكوفيين والشافعي: أن صاحب الأرض لا يملك الكلأ حتى يأخذه فيحوزه، وما حكاه عن الشافعي مردود. اهـ.\n(^٣) انظر: \"المدونة\" ٣/ ٤٧٤.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٣٩.\n(^٥) \"المنتقى\" ٦/ ٣٧.\n(^٦) \"الأم\" ٤/ ٥١، تكلمة \"المجموع\" ١٠/ ١٤٧ - ١٤٨.\n(^٧) \"المحكم\" ٧/ ٦٦.","vol":"15","page":322},{"text":"وقال ابن فارس: الكلأ: العشب (^١)، والعشب: الكلأ أول الربيع، لا يقال حشيش حتى يهيج، وإنما الحشيش: النبات اليابس.\nوقال الترمذي: العمل على هذا عند أهل العلم كرهوا بيع الماء، وهو قول ابن المبارك والشافعي وأحمد وإسحاق، وقد رخص قوم في بيع الماء منهم: الحسن (^٢)، ومذهبنا أنَّ من نبع في ملكه ماء صار مملوكًا له، وأبعد من قال: لا يملكه، بل يكون أخص به (^٣)، أما إذا أخذه في إناء من المباح فيملكه على الصواب (^٤)، ونقل بعضهم الإجماع عليه (^٥)، ونهى عن بيع الماء عطاء، كما أسنده يحيى في \"خراجه\" قال: فذكرت ذلك لقتادة، فقال: إنما ذلك ماء نهر أو ماء بئر، وأمَّا من استسقى وباع فلا بأس به (^٦).\nوزعم القرطبي أنَّ السابق إلى الفهم من قوله: نهى عن بيع الماء، أنه الذي يشرب، وقد حمله بعض العلماء على ماء الفحل، وفيه بعد، قال: والأرجح إنْ شاء الله حمل الخبر على عمومه، فيجب بذل الفضل بغير قيمة، ويفرق بينه وبين الطعام بكثرته غالبًا، وعدم التشاح فيه، وقلة الطعام غالبًا ووجود المشاحة فيه (^٧).\n_________\n(^١) \"مقاييس اللغة\" ص ٨٧٤ مادة: (كلأ)، و\"مجمل اللغة\" ٣/ ٧٦٩.\n(^٢) \"سنن الترمذي\" عقب حديث (١٢٧١) كتاب: البيوع، باب: ما جاء في بيع فضل الماء، \"مصنف ابن أبي شيبة\" ٥/ ١١٠.\n(^٣) هذا من قول النووي في \"شرح صحيح مسلم\" ١٠/ ٢٢٨ - ٢٢٩. وانظر: \"الحاوي الكبير\" ٧/ ٥٠٩، و\"العزيز\" ٦/ ٢٤٠.\n(^٤) انظر: \"الحاوي الكبير\" ٧/ ٥٠٨ - ٥٠٩، \"العزيز\" ٦/ ٢٤٠.\n(^٥) وممن نقل الإجماع على ذلك النووي في \"شرح مسلم\" ١٠/ ٢٢٨ - ٢٢٩.\n(^٦) \"الخراج\" ص ١٠٩ (٣٤٣).\n(^٧) انظر: \"المفهم\" ٤/ ٤٤١.","vol":"15","page":323},{"text":"<span data-type='title' id=toc-1719>٣ - باب مَنْ حَفَرَ بِئْرًا فِي مِلْكِهِ لَمْ يَضْمَنْ</span>\n٢٣٥٥ - حَدَّثَنَا مَحْمُودٌ، أَخْبَرَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"المَعْدِنُ جُبَارٌ، وَالبِئْرُ جُبَارٌ، وَالعَجْمَاءُ جُبَارٌ، وَفِي الرِّكَازِ الخُمُسُ\". [انظر: ١٤٩٩ - مسلم: ١٧١٠ - فتح: ٥/ ٣٣]\nذكر فيه حديث أبي هريرة: \"المَعْدِنُ جُبَارٌ، وَالبِئْرُ جُبَارٌ، وَالعَجْمَاءُ جُبَارٌ\".\nسلف في الزكاة من طريق آخر إلى أبي هريرة به (^١)، وعبيد الله المذكور في إسناده هو: ابن موسى العبسي مولاهم. وأبو حصين هو: عثمان بن عاصم الأسدي.\nزاد الإسماعيلي: \"لا عدوى ولا طيرة ولا صفر ولا هامة\" زاد الخطيب: \"والرجل جبار\" وقال: إنها مدرجة (^٢).\nواعترض ابن المنير. فقال: الحديث مطلق، والترجمة مقيدة بالملك، وإذا كان الحديث تحته صور: أحدها: الملك، وهو: أقعد الصور بسقوط الضمان، كان دخولها في الحديث محققًا، فاستقام الاستدلال (^٣).\nقلت: وأسلفنا هناك أن الجبار: الهدر الذي لا شيء فيه، والمعدن: ما يخرج منه تبر الذهب والفضة وغيرهما، ومعنى جبار البئر: إذا حفرها في موضع يسوغ له حفرها، وهو تأويل البخاري، وقيل: هو أن يستأجر من يحفر له بئرًا فتنهار عليه.\n_________\n(^١) سلف برقم (١٤٩٩) باب: في الركاز الخمس.\n(^٢) \"الفصل للوصل المدرج في النقل\" ٢/ ٧٢٣ - ٧٣٠.\n(^٣) \"المتواري\" ص ٢٦٤.","vol":"15","page":324},{"text":"والعجماء: الدابة التي لا تنطق.\nوفيه دليل على أبي حنيفة في قوله: إن المعدن: يسمى ركازًا (^١).\nقال ابن بطال: اختلف العلماء في مسألة الباب، فقال مالك: من حفر بئرًا أو أوقف دابة في موضع يجوز له أن يصنع ذلك فيه، فسقط أحد في البئر أو ضربت الدابة أحدًا أنه لا ضمان عليه ولا دية، وإنما يضمن من ذلك ما حفره في طريق المسلمين، أو صنع من ذلك ما لا يجوز له أن يصنعه فيه (^٢)، وهذا بمنزلة الإمام إذا حدَّ حدًّا فمات المحدود فلا شيء على الإمام؛ لأنه فعل ما يجوز له، إنما يلزمه الضمان إذا تعدى في الحفر، وبمثله كله قال الشافعي (^٣).\nوقال أبو حنيفة: من حفر بئرًا أو أوقف دابة في موضع يجوز له ذلك، فليس يبرئه من الضمان ما أجاز إحداثه له (^٤).\nواختلفوا في رجل حفر في داره بئرًا لسارق يرصده، أو وضع حبالات له فعطب به السارق أو غيره، فقال مالك: هو ضامن (^٥)، وقال الليث: لا ضمان عليه، وحجته هذا الحديث.\nوحجة مالك أنه لا يجوز له أن يقصد بذلك الفعل أن يهلك به أحدًا؛ لأنه متعد بهذا القصد، وقد يمكنه التحرز بغيره، وإن حفر الحفير في حائطه للسباع فسقط به إنسان فلا ضمان عليه عند مالك (^٦)؛ لأنه فعل\n_________\n(^١) انظر: \"بدائع الصنائع\" ٢/ ٦٧، \"الهداية\" ١/ ١١٦.\n(^٢) انظر: \"الموطأ\" ص ٥٤٢، \"المدونة\" ٤/ ٥٠٦.\n(^٣) \"الإشراف على مذاهب أهل العلم\" ٣/ ١٢٤.\n(^٤) انظر: \"المبسوط\" ٢٧/ ١٤ - ١٥.\n(^٥) انظر: \"المدونة\" ٤/ ٥٠٦.\n(^٦) انظر: \"النوادر والزيادات\" ١٣/ ٥٢٠، \"المنتقى\" ٧/ ١١١.","vol":"15","page":325},{"text":"ما يجوز له ولا غنى به عنه، ولم يقصد بالحفر تلف إنسان فيكون متعديًا، وسيكون لنا عودة إلى تفسير \"العجماء جبار\" في الديات (^١) إن شاء الله تعالى (^٢).\n_________\n(^١) سيأتي برقم (٦٩١٢) باب: المعدن جبار والبئر جبار.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ٤٩٧ - ٤٩٨.","vol":"15","page":326},{"text":"<span data-type='title' id=toc-1720>٤ - باب الخُصُومَةِ فِي البِئْرِ وَالقَضَاءِ فِيهَا</span>\n٢٣٥٦، ٢٣٥٧ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ حَلَفَ عَلَى يَمِينٍ يَقْتَطِعُ بِهَا مَالَ امْرِئٍ [مُسْلِم] هُوَ عَلَيْهَا فَاجِرٌ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\"، فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧] الآيَةَ.\nفَجَاءَ الأَشْعَثُ فَقَالَ: مَا حَدَّثَكُمْ أَبُو عَبْدِ الرَّحْمَنِ فِيَّ أُنْزِلَتْ هَذِهِ الآيَةُ، كَانَتْ لِي بِئْرٌ فِي أَرْضِ ابْنِ عَمٍّ لِي فَقَالَ لِي: \"شُهُودَكَ\". قُلْتُ: مَا لِي شُهُودٌ. قَالَ: \"فَيَمِينَهُ\". قُلْتُ يَا رَسُولَ اللهِ إِذًا يَحْلِفَ. فَذَكَرَ النَّبِيُّ - ﷺ - هَذَا الحَدِيثَ، فَأَنْزَلَ اللهُ ذَلِكَ تَصْدِيقًا لَهُ. [٢٤١٦ - ٢٤١٧، ٢٥١٥ - ٢٥١٦، ٢٦٦٦ - ٢٦٦٧، ٢٦٦٩ - ٢٦٧٠، ٢٦٧٣، ٢٦٧٦ - ٢٦٧٧، ٤٥٤٩ - ٤٥٥٠، ٦٦٥٩ - ٦٦٦٠، ٦٦٧٦ - ٦٦٧٧، ٧١٨٣ - ٧١٨٤ - مسلم: ١٣٨ - فتح: ٥/ ٣٣]\nذكر فيه حديث شَقِيقٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ حَلَفَ عَلَى يَمِينٍ يَقْتَطِعُ بِهَا مَالَ امْرِئٍ هُوَ عَلَيْهَا فَاجِرٌ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\"، فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ الآيَةَ. فَجَاءَ الأَشْعَثُ فَقَالَ: مَا حَدَّثَكُمْ أَبُو عَبْدِ الرَّحْمَنِ فِيَّ أُنْزِلَتْ هَذِهِ الآيَةُ .. الحديث.\nهذا الحديث أخرجه البخاري في عدة أبواب: هنا عن عبدان عن أبي حمزة، والإشخاص (^١)، والشهادات (^٢) عن محمد -هو ابن سلام- عن أبي معاوية (^٣)، وفي الإشخاص أيضًا: عن بشر بن خالد،\n_________\n(^١) ورد بهامش الأصل: في باب: كلام الخصوم بعضهم في بعض.\n(^٢) ورد بهامش الأصل: وفي الشهادات في: سؤال الحاكم المدعي هل …\n(^٣) سيأتي في الإشخاص (الخصومات) برقم (٢٤١٦)، باب: كلام الخصوم بعضهم في بعض، وفي الشهادات برقم (٢٦٦٦) باب: سؤال الحاكم المدعي: هل لك بينة قبل اليمين.","vol":"15","page":327},{"text":"عن غندر، عن شعبة (^١).\nوفي النذور: عن موسى (^٢)، وفي التفسير: عن حجاج بن المنهال، كلاهما عن أبي عوانة أربعتهم عن الأعمش (^٣)، وفي الشركة أيضًا: عن قتيبة، عن جرير، عن منصور (^٤)، وفي النذور أيضًا: عن بندار عن ابن أبي عدي، عن شعبة (^٥)، وفي الأحكام: عن إسحاق بن نصر، عن عبد الرزاق، عن سفيان (^٦) كلاهما عن الأعمش ومنصور كلاهما، عن أبي وائل عنه به.\nوأخرجه مسلم في الإيمان عن أبي بكر وإسحاق وابن نمير ثلاثتهم عن وكيع (^٧)، وعن ابن نمير، عن أبيه (^٨) كلاهما عن الأعمش به. وعن\n_________\n(^١) لم أقف عليه في الإشخاص وإنما هو في الشهادات برقم (٢٦٧٦)، وقال الحافظ في \"النكت الظراف\" ١/ ٧٧: قلت هو في الشهادات لا في الإشخاص.\n(^٢) سيأتي برقم (٦٦٧٦) باب: قول الله تعالى ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾.\n(^٣) سيأتي برقم (٤٥٤٩) باب: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾.\n(^٤) لم أقف عليه في الشركة، وقال الحافظ في \"النكت الظراف\" ١/ ٧٦: لم يخرج هذا الحديث في الشركة أصلًا. ورواية قتيبة أخرجها في الرهن. اهـ. قلت: وستأتي برقم (٢٥١٥) باب: إذا اختلف الراهن والمرتهن.\n(^٥) سيأتي برقم (٦٦٥٩) باب: عهد الله -﷿-.\n(^٦) سيأتي برقم (٧١٨٣) باب: الحكم في البئر ونحوها.\n(^٧) مسلم (١٣٨/ ٢٢٠) باب: وعيد من اقتطع حق مسلم بيمين فاجرة بالنار.\n(^٨) لم أقف على هذِه الطريق عند مسلم وإنما رواه عن ابن نمير عن أبي معاوية، وقد تابع المصنف المزي في \"التحفة\" ولم يعلق الحافظ على قول المزي في \"نكته\" لكن محقق \"تحفة الأشراف\" ذكر أن الإسناد جاء هكذا في جميع النسخ ثم قال: والصواب عن أبي معاوية كما في مسلم. وهكذا هو في حاشية (ك) ولفظها بخط المؤلف (م) وعن ابن نمير، عن أبي معاوية، ذكره خلف وحده. انظر: \"التحفة\" ١/ ٧٧.","vol":"15","page":328},{"text":"إسحاق عن جرير (^١).\nوأخرجه أبو داود في الأيمان والنذور (^٢)، والترمذي في البيوع والتفسير (^٣)، والنسائي في القضاء والتفسير (^٤)، وابن ماجه في الأحكام (^٥)، قال الإسماعيلي: أخرجه البخاري عن أبي حمزة، عن الأعمش، يعني: عن عبدان، عن أبي حمزة به: كانت بيني وبين رجل خصومة في بئر في أرض، قال: ولا أعلم في جماعة من رواه عن الأعمش إلا قال: في أرض.\nوحكم الخصومة في البئر وفي الأرض واحد في هذا الخبر، وأورد لذكر البئر بابًا والخبر واحد، والأكثرون أولى بالحفظ من أبي حمزة، فإن أبا معاوية ووكيعًا وابن نمير وأبا أسامة وغيرهم ممن رواه وذكر قصة الأشعث بتمامها ذكر الأرض، فيحتمل أن تكون الأرض فيها بئر، فيصح اللفظان في التأويلين على هذا المعنى، ولكن كان ربما يقصد إلى ما تفرد به الواحد من لفظه فيفرد له بابًا إذا غمض ذلك، ولا وجه له وفيه نظر؛ لأن أبا عوانة رواه عن الأعمش في كتاب الإيمان والتفسير من الصحيح عن أبي وائل، عن عبد الله، وفيه قال: قال الأعمش: كانت لي بئر في أرض ابن عمٍّ لي (^٦).\n_________\n(^١) مسلم (١٣٨/ ٢٢١).\n(^٢) \"سنن أبي داود\" (٣٢٤٣).\n(^٣) \"سنن الترمذي\" (١٢٦٩) كتاب: البيوع، باب: ما جاء في اليمين الفاجرة يقتطع بها مال مسلم، وبرقم (٢٩٩٦) كتاب: التفسير، باب: ومن سورة آل عمران.\n(^٤) \"السنن الكبرى\" ٣/ ٤٨٤ - ٤٨٥ كتاب: القضاء، و٦/ ٢٩٤ كتاب: التفسير.\n(^٥) \"سنن ابن ماجه\" (٢٣٢٣).\n(^٦) سيأتي برقم (٤٥٤٩، ٤٥٥٠) كتاب: التفسير، باب: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ﴾، وفي الإيمان برقم (٦٦٧٦).","vol":"15","page":329},{"text":"وفي كتاب الأيمان كذلك: نزلت في وفي صاحب لي في بئر كانت بيننا عن شعبة عن سليمان ومنصور عن أبي وائل، وفي آخره قال سليمان عن الأشعث (^١)، فذكره.\nوفي الأحكام من حديث سفيان، عن منصور والأعمش، عن أبي وائل الحديث (^٢).\nكذا رواه أبو نعيم الحافظ من حديث عليِّ بن مسهر، عن الأعمش.\nوقال الطرقي: رواه عن أبي وائل منصور والأعمش، فمنصور لم يرفع قول عبد الله إلى رسول الله - ﷺ - والأعمش يقول: قال عبد الله: قال رسول الله - ﷺ -، وكذا ذكره المزي في \"أطرافه\" (^٣).\nوقد أسلفنا لك رواية منصور، عن أبي وائل مرفوعة من عند البخاري، قال الطرقي: رواه عبد الملك بن أعين، وجامع بن أبي راشد (^٤)، ومسلم البطين (^٥)، عن أبي وائل، عن عبد الله مرفوعًا، وليس فيه ذكر الأشعث، ورواه كردوس التغلبي (^٦)، عن الأشعث بن قيس، عن رسول الله - ﷺ -، وليس فيه ذكر ابن مسعود (^٧).\nقلت: وفي اليمين الفاجرة عن: ابن عمرو (خ م)، وأبي أمامة (م)\n_________\n(^١) سيأتي برقم (٦٦٥٩).\n(^٢) سيأتي برقم (٧١٨٣).\n(^٣) \"تحفة الأشراف\" ١/ ٧٦ - ٧٧.\n(^٤) سيأتي برقم (٧٤٤٥) كتاب: التوحيد، ورواه مسلم (١٣٨).\n(^٥) رواه النسائي في \"الكبرى\" ٦/ ٣٠٩ (١١٠٦٣).\n(^٦) ورد بهامش الأصل: يقال الثعلبي، ويقال: التغلبي، كذا قاله الذهبي في \"الكاشف\" وجعله في الحسبة الثعلبي\n(^٧) رواه أبو داود (٣٢٤٤)، والنسائي في \"الكبرى\" ٣/ ٤٨٨ (٦٠٠٢).","vol":"15","page":330},{"text":"و(إياس) (^١) بن ثعلبة، ووائل بن حجر (م)، وعمران بن حصين (د)، وعدي بن عميرة (س)، وأبي موسى (أحمد)، ومعقل بن يسار، وأبي هريرة (أحمد) (^٢).\nوفي \"تفسير ابن جرير الطبري\"، عن ابن جريج: اختصم الأشعث هو ورجل في أرض كانت في يده لذلك الرجل أخذها لتعززه في الجاهلية، وفيه: فقام الأشعث يحلف فأنزل الله الآية فنكل الأشعث، فقال: إني أشهد الله وأشهدكم أن خصمي صادق، وأعطاه أرضه، وزاده من أرض نفسه زيادة كثيرة؛ مخافة أن يبقى في يده شيء من\n_________\n(^١) كذا بالأصل، والصواب (إياس) بدون (الواو) وذلك لأن أبا أمامة هو إياس بن ثعلبة. والله أعلم. انظر: \"الاستيعاب\" ١/ ٢١٦ (١٣٠)، \"الإصابة\" ١/ ٨٩.\n(^٢) حديث ابن عمرو: سيأتي برقم (٦٩٢٠).\nوأما حديث إياس بنِ ثعلبة (أبي أمامة الحارثي): فأخرجه مسلم (١٣٧) كتاب: الإيمان، باب: وعيد من اقتطع حق مسلم بيمين فاجرة بالنار، وأما حديث وائل بن حجر فأخرجه مسلم أيضًا (١٣٩) كتاب: الإيمان، باب: وعيد من اقتطع حق مسلم بيمين فاجرة بالنار.\nوأما حديث عمران بن حصين فأخرجه أبو داود (٣٢٤٢)، وأحمد ٤/ ٤٣٦ وصححه الألباني في \"الصحيحة\" (٢٣٣٢).\nوأما حديث عدي بن عميرة فأخرجه النسائي في \"الكبرى\" ٣/ ٤٨٦ وأحمد ٤/ ١٩١ - ١٩٢.\nوأما حديث أبو موسى فأخرجه أحمد ٤/ ٣٩٤، والبزار في \"مسنده\" ٨/ ١٤٤ (٣١٦٣)، وأبو يعلى ١٣/ ٢٥٧ - ٢٥٨ (٧٢٧٤).\nوقال الهيثمي في \"المجمع\" ٤/ ١٧٨: رواه أحمد والبزار وأبو يعلى والطبراني في \"الكبير\" و\"الأوسط\" إسناده حسن.\nوأما حديث معقل بن يسار فأخرجه النسائي في \"الكبرى\" ٣/ ٤٩٢ (٦٠٢١) وأحمد ٥/ ٢٥.\nوأما حديث أبو هريرة؛ فسيأتي برقم (٢٣٦٩) باب: من رأى صاحب الحوض.","vol":"15","page":331},{"text":"حقه، فهي لعقب ذلك الرجل من بعده (^١).\nوفي كتاب: \"إدارة الأحكام\" لأبي طاهر إسماعيل بن علي بن إبراهيم بن أبي القاسم الجنزوي، قال رسول الله - ﷺ - في قصة الكندي والحضرمي حين قال له المقضى عليه: قضيت عليَّ والحق لي، \"إنما أقضي بالظاهر والله يتولى السرائر\". وهذِه الرواية عزيزة تتبعناها فلم نجدها دهرًا فاستفدها.\nوذكر البخاري لسبب نزول هذا الآية عن عبد الله بن أبي أوفي أن رجلًا أقام سلعة في السوق فحلف: لقد أعطي بها ما لم يعطه؛ ليوقع فيها رجلًا من المسلمين فنزل: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ﴾ [آل عمران: ٧٧] الآية، وهو من أفراده، وقد سلف في أوائل البيوع (^٢)، ويحتمل أن يكونا في وقت فنزلت فيهما.\nوحديث عبد الواحد بن زياد عن الأعمش عن أبي صالح، عن أبي هريرة: \"ثلاثة لا ينظر الله إليهم\". ذكره عقب هذا الباب، ثم قرأ هذِه الآية: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ (^٣) [آل عمران: ٧٧].\nقال الدارقطني: ورواه كذلك جماعة، وخالفهم صالح بن أبي الأسود؛ فرواه عن الأعمش، عن أبي ظبيان، عن أبي هريرة، والصحيح الأول (^٤)، ولما رواه الإسماعيلي عن ابن خزيمة: حدثنا سعيد بن عبد الرحمن، ثنا سفيان، عن عمرو، عن أبي صالح، قال: تابعه عبد الرحمن بن يونس، فوصلوه عن ابن عيينة وجودوه، قال: وأرسله علي، وعبد الجبار بن العلاء، وغيرهما.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٣٢٠ (٧٢٧٨).\n(^٢) سلف برقم (٢٠٨٨) باب: ما يكره من الحلف في البيع.\n(^٣) سياتى برقم (٢٣٥٨).\n(^٤) \"علل الدارقطني\" ١٠/ ١٧٠.","vol":"15","page":332},{"text":"وذكر الواحدي أن الكلبي قال: إن ناسًا من علماء اليهود أولي فاقة اقتحموا إلى كعب بن الأشرف فسألهم كيف تعلمون هذا الرجل يعني: رسول الله - ﷺ - في كتابكم؟ قالوا: وما تعلمه أنت؟ قال: لا. قالوا: نشهد أنه عبد الله ورسوله. فقال كعب بن الأشرف: لقد حرمكم الله خيرًا كثيرًا. فقالوا: (رويد) (^١) فإنه شبه علينا، وليس هو بالنعت الذي نعت لنا، ففرح كعب فمارهم وأنفق عليهم، فأنزل الله هذِه الآية.\nوقال عكرمة: نزلت في أبي رافع وكنانة بن أبي الحقيق، وحيي بن أخطب، وغيرهم من رءوس اليهود، كتموا ما عهد الله إليهم في التوراة في شأن محمد، وبدلوه وكتبوا بأيديهم غيره، (وجعلوا) (^٢) أنه من عند الله لئلَّا تفوتهم الرشا والمآكل التي كانت لهم على أتباعهم (^٣) إذا تقرر ذلك، فالوعيد المذكور يخشى إنفاذه على كل يمين غموس يقتطع بها مال أحدٍ بغير حقٍّ.\nوفيه: الترجمة.\nوفيه: أن البينة على المدعي واليمين على من أنكر.\nوفيه: جواز تولي الخصوم بعضهم بعضًا مما عرف من أحوالهم؛ لقوله: إذن يحلف ويذهب بحقي؛ لأنه كان معروفًا بقلة التقوى.\nوقد قيل: إنه كان يهوديًّا، فإن كان كذلك فليس بين المسلم والذمي قصاصٌ ولا حدٌّ، وإن كان غير ذمي فلأنه كان معروفًا بالمجاهرة بالباطل، والدليل على هذا نزول الآية بصدقه لقول رسول الله - ﷺ -\n_________\n(^١) كذا بالأصل، والذي في \"أسباب النزول\" للواحدي: (رويدًا).\n(^٢) كذا بالأصل، والذي في \"أسباب النزول\": (وحلفوا).\n(^٣) \"أسباب النزول\"؟ ص ١١٥.","vol":"15","page":333},{"text":"وليس لمعلوم بالأحوال الدنية من الحرمة ما لصالح المسلمين.\nفائدة:\nقال ابن الطلاع في \"الأقضية\": الرجل الكندي هو خال أبي سلمة بن عبد الرحمن بن عوف، وأم أبي سلمة: تماضر، واسم الحضرمي: جرير بن معدان، ويعرف بالجفشيش بالجيم والحاء والخاء، وقال هشام بن محمد بن السائب الكلبي: هو الجفشيش، واسمه: معدان بن الأسود بن معدي كرب الكندي، فعلى هذا يصح قوله: ابن عم لي.\nوقال ابن الأثير: الحفشيش: اسم أبيه النعمان كندي، ويقال: حضرمي يكنى أبا الخير، له وفادة مع الأشعث في وفد كندة سنة عشر (^١).\nقلت: قد جاء في رواية في البخاري: أنه كان يهوديًّا (^٢). والرجل الحضرمي اسمه ربيعة بن عَيْدان بفتح العين المهملة وسكون المثناة تحت، ويقال: بكسر العين المهملة وبباء موحدة بدلها، له صحبه وشهد فتح مصر.\n_________\n(^١) \"أسد الغابة\" ١/ ٣٤٥.\n(^٢) سيأتي برقم (٢٤١٦) كتاب: الخصومات، باب: كلام الخصوم بعضهم في بعض.","vol":"15","page":334},{"text":"<span data-type='title' id=toc-1721>٥ - باب إِثْمِ مَنْ مَنَعَ ابْنَ السَّبِيلِ مِنَ المَاءِ</span>\n٢٣٥٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ بْنُ زِيَادٍ، عَنِ الأَعْمَشِ قَالَ: سَمِعْتُ أَبَا صَالِحٍ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"ثَلَاثَةٌ لَا يَنْظُرُ اللهُ إِلَيْهِمْ يَوْمَ القِيَامَةِ، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ كَانَ لَهُ فَضْلُ مَاءٍ بِالطَّرِيقِ، فَمَنَعَهُ مِنِ ابْنِ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لَا يُبَايِعُهُ إِلَّا لِدُنْيَا، فَإِنْ أَعْطَاهُ مِنْهَا رَضِيَ، وَإِنْ لَمْ يُعْطِهِ مِنْهَا سَخِطَ، وَرَجُلٌ أَقَامَ سِلْعَتَهُ بَعْدَ العَصْرِ، فَقَالَ: وَاللهِ الذِي لَا إِلَهَ غَيْرُهُ، لَقَدْ أَعْطَيْتُ بِهَا كَذَا وَكَذَا، فَصَدَّقَهُ رَجُلٌ\" ثُمَّ قَرَأَ هَذِهِ الآيَةَ ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧].\n[٢٣٦٩، ٢٦٧٢، ٢٧١٢، ٧٤٤٦ - مسلم: ١٠٨ - فتح: ٥/ ٣٤].\nذكر فيه حديث أبي هريرة وقد أسلفناه في الباب (^١) قبله واضحًا، وهو وعيد للمسلمين أيضًا، فهو تحت المشيئة، إن شاء عما عنه بفضله، وإن شاء أنقذه بعدله ولا خلود؛ فإنه قد رفع عن أهل التوحيد.\nوقوله: \"منع فضل\" يدل أن صاحب البئر أولى من ابن السبيل عند الحاجة، فهذا أخذ صاحب البئر حاجته خلَّاها لابن السبيل ولم يجز له منعه، وابن السبيل: المسافر، فإذا كان الماء مما يحل منعه منع إلا بالثمن، إلا أن لا يكون معهم، وإن منعوه إلى أن يبلغوا ماءً غيره فلا، فإن منعوهم جاهدوهم، وأما بئر المواشي والسقاة التي لا يحل منع مائها فلا يمنعون، فإن منعوا قوتلوا وكان هدرًا وإن أصيب طالب الماء كانت ديته على صاحب الماء، مع العقوبة والسجن، كذا قاله الداودي، وصوب ابن التين أنها على العاقلة إن ماتوا عطشًا كما نصَّ\n_________\n(^١) ورد أسفل العبارة: يعني: في كلامه، لا في الباب قبله من الصحيح.","vol":"15","page":335},{"text":"عليه في \"المدونة\" (^١)، وإن أصيب أحد من المسافرين أخذ به جميع مانعي الماء وقتلوا به.\nوقوله: (\"ورجل بايع إماما\") هو في معنى قوله - ﵇ -: \"ومن كانت هجرته لدنيا يصيبها\" الحديث. والرب تعالى لا يقبل في كل الأعمال إلا ما أريد به وجهه وإلَّا فهو وبال على صاحبه، وهو من أعظم الذنوب.\nوقوله: (\"بعد العصر\") يدل أنه وقت تعظم فيه المعاصي؛ لارتفاع الملائكة بالأعمال إلى الرب تعالى فيعظم أن يرتفعوا بالمعاصي، ويكون آخر عمله المرفوع والخواتم هي المرجوة، وإن كانت اليمين الفاجرة محرمة كل وقت، وقد قيل في قوله تعالى: ﴿تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ﴾ [المائدة: ١٠٦]: إنها العصر؛ ولأنه كان وقت اجتماع الناس، وذكره فيما سيأتي قريبًا (^٢) بزيادة: ﴿وَلَا يُكَلِّمُهُمُ اللهُ﴾ (^٣) [البقرة: ١٧٤] يعني وقتًا دون وقت، وليس على الاستمرار والخلود، هذا مذهب أهل السنة والجماعة.\n_________\n(^١) \"المدونة\" ٤/ ٣٧٤.\n(^٢) ورد بهامش الأصل: في باب من رأى أن صاحب الحوض والقربة أولى بمائه.\n(^٣) سيأتي برقم (٢٣٦٩).","vol":"15","page":336},{"text":"<span data-type='title' id=toc-1722>٦ - باب سَكْرِ الأَنْهَارِ</span>\n٢٣٥٩، ٢٣٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ ﵄ أَنَّهُ حَدَّثَهُ، أَنَّ رَجُلًا مِنَ الأَنْصَارِ خَاصَمَ الزُّبَيْرَ عِنْدَ النَّبِيِّ - ﷺ - فِي شِرَاجِ الحَرَّةِ الَّتِى يَسْقُونَ بِهَا النَّخْلَ فَقَالَ الأَنْصَارِيُّ: سَرِّحِ المَاءَ يَمُرُّ فَأَبَى عَلَيْهِ، فَاخْتَصَمَا عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ رَسُولُ اللهِ - ﷺ - لِلزُّبَيْرِ: \"أسْقِ يَا زُبَيْرُ، ثُمَّ أَرْسِلِ المَاء إِلَى جَارِكَ\". فَغَضِبَ الأَنْصَارِيُّ، فَقَالَ: أَنْ كَانَ ابْنَ عَمَّتِكَ. فَتَلَوَّنَ وَجْهُ رَسُولِ اللهِ - ﷺ - ثُمَّ قَالَ: \"اسْقِ يَا زُبَيْرُ، ثُمَّ احْبِسِ المَاءَ، حَتَّى يَرْجِعَ إِلَى الجَدْرِ\". فَقَالَ الزُّبَيْرُ: وَاللهِ إِنِّي لأَحْسِبُ هَذِهِ الآيَةَ نَزَلَتْ فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ [النساء: ٦٥]\n[قَالَ مُحَّمدُ بْن العَبَّاسِ: قَالَ أَبُو عَبْدِ اللهِ: لَيْسَ أَحَد يَذْكُرُ عُرْوَةَ، عَنْ عَبْدِ اللهِ، إِلَّا اللَّيثُ فَقَطْ]. [٢٣٦١، ٢٣٦٢، ٢٧٠٨، ٤٥٨٥ - مسلم: ٢٣٥٧ - فتح: ٥/ ٣٤]\nهو بفتح السين وإسكان الكاف: حبس الماء، قاله ابن التين، وكذا قال ابن السكيت: سكرت النهر أسكره سكرًا: سددته (^١).\nقال صاحب العين: والسكر: اسم ذلك السِّداد، أن يجعل سد (العين) (^٢) ونحوه (^٣).\nومنه قوله: ﴿سُكِّرَتْ أَبْصَارُنَا﴾ [الحجر: ١٥].\nوقال ابن دريد: أصله من سكرت الريح: سكن هبوبها (^٤).\n_________\n(^١) انظر: \"إصلاح المنطق\" ص ١٩٤ باب: ما جاء مفتوحًا فيكون له معنى فإذا كسر كان له معنى آخر.\n(^٢) كذا بالأصل، وفي \"العين\": البثق.\n(^٣) انظر: \"العين\" ٥/ ٣٠٩، باب: الكاف والسين والراء معهما.\n(^٤) انظر: \"جمهرة اللغة\" ٢/ ٧١٩، باب: الراء والسين مع ما بعدهما من الحروف.","vol":"15","page":337},{"text":"قال البخاري: حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أنا اللَّيْثُ، حَدَّثَنِي ابن شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ أَنَّهُ حَدَّثَهُ، أَنَّ رَجُلًا مِنَ الأَنْصَارِ خَاصَمَ الزُّبَيْرَ عِنْدَ رسول الله - ﷺ - فِي شِرَاجِ الحَرَّةِ التِي يَسْقُونَ بِهَا النَّخْلَ، فَقَالَ الأَنْصَارِيُّ: سَرِّحِ المَاءَ يَمُرُّ. فَأَبَى عَلَيْهِ، فَاخْتَصَمَا عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ رَسُولُ اللهِ لِلزُّبَيْرِ: \"اسْقِ يَا زُبَيْرُ … الحديث\". قَالَ الزُّبَيْرُ: والله إِنِّي لأَحْسِبُ هذِه الآيةَ نَزَلَتْ فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ [النساء: ٦٥]\nقَالَ مُحَمَّدُ بْنُ العَبَّاسِ: قَالَ أَبُو عَبْدِ اللهِ: لَيْسَ أَحَدٌ يَذْكُرُ عُرْوَةَ، عَنْ عَبْدِ الله، إِلَّا اللَّيْثُ فَقَطْ.","vol":"15","page":338},{"text":"<span data-type='title' id=toc-1723>٧ - باب شُرْبِ الأَعْلَى قَبْلَ الأَسْفَلِ</span>\n٢٣٦١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ قَالَ: خَاصَمَ الزُّبَيْرَ رَجُلٌ مِنَ الأَنْصَارِ، فَقَالَ النَّبِيُّ - ﷺ -: \"يَا زُبَيْرُ، اسْقِ ثُمَّ أَرْسِلْ\". فَقَالَ الأَنْصَارِيُّ: إِنَّهُ ابْنُ عَمَّتِكَ. فَقَالَ - ﵇ -: \"اسْقِ يَا زُبَيْرُ، ثُمَّ يَبْلُغُ المَاءُ الجَدْرَ، ثُمَّ أَمْسِكْ\". فَقَالَ الزُّبَيْرُ: فَأَحْسِبُ هَذِهِ الآيَةَ نَزَلَتْ فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ [النساء: ٦٥]. [انظر: ٢٣٥٩ - فتح: ٥/ ٣٨]\nحَدَّثنَا عَبْدَانُ، أَنا عَبْدُ اللهِ، أنا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ قَالَ: خَاصَمَ الزُّبَيْرَ رَجُلٌ مِنَ الأَنْصَارِ، فَقَالَ النَّبِيُّ - ﷺ -: \"يَا زُبَيْرُ، اسْقِ ثُمَّ أَرْسِلْ\". فَقَالَ الأَنْصَارِيُّ: إِنَّهُ ابن عَمَّتِكَ. فَقَالَ - ﵇ -: \"اسْقِ يَا زُبَيْرُ، ثُمَّ يَبْلُغُ المَاءُ … الحديث\". قَالَ الزُّبَيْرُ: فَأَحْسِبُ هذِه الآيةَ نَزَلَتْ فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾.","vol":"15","page":339},{"text":"<span data-type='title' id=toc-1724>٨ - باب شِرْبِ الأَعْلَى إِلَى الكَعْبَيْنِ</span>\n٢٣٦٢ - حَدَّثَنَا مُحَمَّدٌ، ثنا مَخْلَدٌ: أَخْبَرَنِي ابْنُ جُرَيْجٍ: قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّهُ حَدَّثَهُ، أَنَّ رَجُلًا مِنَ الأَنْصَارِ خَاصَمَ الزُّبَيْرَ فِي شِرَاجٍ مِنَ الحَرَّةِ .. الحديث. فَقَالَ الزُّبَيْرُ: وَاللهِ إِنَّ هَذِهِ الآيَةَ أُنْزِلَتْ فِي ذَلِكَ ﴿فَلَا وَرَبِّكِ …﴾ الآية [النساء: ٦٥]. قَالَ لِي ابْنُ شِهَابٍ: فَقَدَّرَتِ الأَنْصَارُ وَالنَّاسُ قَوْلَ النَّبِيِّ - ﷺ -: \"اسْقِ، ثُمَّ احْبِسْ حَتَّى يَرْجِعَ إِلَى الجَدْرِ\". وَكَانَ ذَلِكَ إِلَى الكَعْبَيْنِ.\nالشرح:\nحديث ابن الزبير هذا يأتي في التفسير أيضًا (^١)، وأخرجه مسلم أيضًا (^٢). وقوله: إن الليث تفرد بذكر عبد الله، فيه نظر فقد ذكر الدارقطني أن ابن أخي الزهري رواه كذلك أيضًا عن الزهري، قال ذلك ضرار بن صرد عن الدراوردي عنه، قال: وكذلك قال ابن وهب، عن يونس بن يزيد، عن الزهري.\nورواه شعيب بن أبي حمزة، ومحمد بن أبي عتيق، وابن جريج، ومعمر، وعمر بن (سعد) (^٣)، عن الزهري، عن عروة، عن الزبير، لم يذكروا عبد الله. وكذلك قال شبيب بن سعيد عن يونس، وتابعه أحمد بن صالح وحرملة عن ابن وهب، عن يونس: وهو المحفوظ عن الزهري (^٤).\n_________\n(^١) سيأتي برقم (٤٥٨٥) باب: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾.\n(^٢) مسلم (٢٣٥٧) كتاب: الفضائل، باب: وجوب اتباعه - ﷺ -.\n(^٣) كذا بالأصل: سعد، والذي في \"العلل\" (سعيد).\n(^٤) \"علل الدارقطني\" ٤/ ٢٢٧ - ٢٢٩.","vol":"15","page":340},{"text":"وروى أبو بكر بن المقرئ في \"معجمه\" الحديث من طريق الليث عن الزهري، عن عروة: أن حميدًا رجلًا من الأنصار خاصم الزبير في شراج الحرة فذكره (^١)، قال أبو موسى: هذا حديث صحيح له طرق لا أعلم في شيء منها ذكر حميد إلا في هذِه الطريق، قال: وحميد بضمِّ الحاء وآخره دال. ورواه ابن عيينة في \"تفسيره\" عن عمرو بن دينار، عن رجل من ولد أم سلمة عنها أنها قالت: كان بين الزبير وبين رجل خصومة، فجاء رسول الله - ﷺ - فقضى للزبير، فقال رجلٌ: إنما قضى له\nلأنه ابن عمته، فنزلت الآية (^٢).\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nاختلف في اسم الأنصاري المذكور: هل هو حاطب بن أبي بلتعة، أو ثعلبة بن حاطب، أو حميد؟ والأول واهٍ؛ لأنَّه ليس أنصاريًّا، وقد ثبت في البخاري: أنه كان بدريًّا (^٣)، وحكى الأول المهدوي ومكي في تفسيرهما (^٤).\n_________\n(^١) لم أقف عليه في المطبوع من \"معجم ابن المقرئ\"، ولم أقف على من أخرجه من طريقه.\n(^٢) رواه هكذا موصولًا عن أم سلمة الطبري في \"تفسيره\" ٤/ ١٦٢ من طريق عبد الله بن عمير عن الحميدي عن سفيان به، والمروزي في \"تعظيم قدر الصلاة\" ٢/ ٦٥٦ (٧٠٨) من طريق هارون بن عبدة عن الحميدي عن سفيان به. قلت: بل أخرجه الحميدي في \"مسنده\" ١/ ٣١٠ (٣٠٢) مرسلًا. فقال: ثنا سفيان قال: ثنا عمرو بن دينار قال أخبرني سلمة -رجل من ولد أم سلمة- أن الزبير .. فذكره.\n(^٣) سيأتي برقم (٢٧٠٨) كتاب: الصلح، باب: إذا أشار الإمام بالصلح فأبى.\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٣/ ٩٩٤ (٥٥٥٩) عن سعيد بن المسيب، وقال الحافظ في \"الفتح\" ٥/ ٣٥: وإسناده قوي مع إرساله. وقاله البغوي في \"تفسيره\" ٢/ ٢٤٥.","vol":"15","page":341},{"text":"قال الثعلبي (^١): فلما خرجا مرَّا على المقداد، فقال: لمن كان القضاء يا أبا ثعلبة؟ فقال: قضى لابن عمته، وَلَوى شدقه، ففطن إليه يهودي كان مع المقداد، فقال: قاتل الله هؤلاء يشهدون أنه رسول الله، ثم يتهمونه في قضاء يقضى بينهم، وايم الله لقد أذنبنا مرة في حياة موسى، فدعانا موسى إلى التوبة منه فقال: اقتلوا أنفسكم. فقتلنا فبلغ قتلانا سبعين ألفًا في ربنا، حتَّى رضي عنا.\nونقل عن مجاهد والشعبي: أنها نزلت في بشر المنافق والذين اختصموا إلى عمر بن الخطاب (^٢).\nوحكى الثاني الواحدي في \"أسباب نزوله\" (^٣)، وهو الذي سأل المال وامتنع من أداء زكاته (^٤).\n_________\n(^١) ذكر الحافظ في \"الفتح\" ٥/ ٣٦ أن الثعلبي ذكره بغير سند.\n(^٢) ذكره البغوي في \"تفسيره\" ٢/ ٢٤٥.\n(^٣) انظر: \"أسباب النزول\" ص ١٦٧.\n(^٤) يشير المؤلف إلى الحديث الذي روته كتب التفاسير وكتب الصحابة فقد روى ابن جرير في \"تفسيره\" ٦/ ٤٢٥ - ٤٢٦، وابن أبي حاتم في \"تفسيره\" ٦/ ١٨٤٧ - ١٨٤٩، والطبراني في \"الكبير\" ٨/ ٢١٨ - ٢١٩ (٧٨٧٣) وابن قانع في \"معجم الصحابة\" ١/ ١٢٤، وابن عبد البر في \"الاستيعاب\" ١/ ٢٨٤، والبيهقي في \"الشعب\" ٤/ ٧٩ - ٨٠ (٤٣٥٧)، والبغوي في \"معالم التنزيل\" ٤/ ٧٦ - ٧٧ كلهم من طريق معان بن رفاعة، عن علي بن يزيد الألهاني، عن القاسم بن عبد الرحمن، عن أبي أمامة أن ثعلبة بن حاطب … الحديث وعزاه ابن حجر في \"الإصابة\" ١/ ١٨٩ (٩٢٨) للباوردي وابن السكن وابن شاهين من الطريق المذكور. ولما ذكر القرطبي هذِه القصة في \"تفسيره\"؛ قال: ثعلبة بدري أنصاري وممن شهد له الله ورسوله بالإيمان، فما روي عنه غير صحيح. ثم قال: وقال أبو عمر: لعل قول من قال في ثعلبة أنه مانع الزكاة الذي نزلت فيه الآية غير صحيح، والله أعلم. وقال الضحاك: إن الآية نزلت في رجل من المنافقين نبتل بن الحارث، وجد بن قيس، ومعتب بن قشير؛ ثم قال القرطبي: وهذا أشبه بنزول الآية فيهم. اهـ =","vol":"15","page":342},{"text":"وذكر ابن بشكوال: أنه ثابت بن قيس بن شماس الأنصاري، وقال: قاله شيخنا أبو الحسن بن مغيث (^١).\nقلت: ثابت ليس بدريًّا، وقد سلف أن المخاصم بدريٌّ.\nقال الزجاج: كان منافقًا، يعني: أنه كان من قبيلة الأنصار لا من الأنصار المسلمين فلا تخالف.\nوقال ابن التين: قائل هذا الكلام رجل جاهل أو منافق.\nوقيل: كان بدريًّا، ذكره الداودي، وهو غريب، فذا في البخاري كما أسلفناه، ثم قال: فإن كان فيه أنزلت فيحتمل أن يكون معنى الآية: إن كان منه ذلك بعد هذا إلا أن النفاق منتف عن أهل بدر؛\nلشهوده - ﵇ - لهم بالجنة.\nوقال في الصلح: قد ذكر أن الرجل بدري فإن يكن أنزلت فيه فمعناه لا يكون مستكمل الإيمان؛ لشهوده﵇ - لأهل بدر بالجنة، أو يريد من فعله بعد نزولها.\n_________\n= \"تفسير القرطبي\" ٨/ ٢٠٩ - ٢١٠.\nوقال البيهقي بعدما ذكره \"الشعب\" ٤/ ٨٠ - ٨١: وفي إسناد هذا الحديث نظر، وهو مشهور فيما بين أهل التفسير.\nوقال الهيثمي في \"المجمع\" ٧/ ٣١ - ٣٢: رواه الطبراني، وفيه: على بن يزيد الألهاني، وهو متروك.\nوقال العراقي في \"تخريج أحاديث الإحياء\" ٢/ ٩١٩: رواه الطبراني بسند ضعيف. وضعفه الألباني في موضعين من \"الضعيفة\" الأول برقم (١٦٠٧)، وقال: هذا الحديث منكر على شهرته، والثاني برقم (٤٠٨١) ثم نبه قائلًا: هذا الحديث من الأحاديث التي ساقها ابن كثير في \"تفسيره\" ساكتًا عليه؛ لأنه ذكره بسند معان بن رفاعة .. به مشيرًا بذلك إلى علته الواضحة لدى أهل العلم بهذا الفن .. الخ. اهـ.\n(^١) \"غوامض الأسماء المبهمة\" ٢/ ٥٧٣.","vol":"15","page":343},{"text":"قال: وروي أنها نزلت في رجل منافق خاصم إلى رسول الله - ﷺ - رجلًا، فقال له: رد قضاءنا إلى عمر، فقال الآخر: أجل يا رسول الله. فقال: \"افعلا\". فذهبا إلى عمر فحكيا له، فقال: امكثا حتى أقضي بينكما، فاشتمل على سيف فخرج وعلا به القائل وفر الآخر، فقال النبي - ﷺ -: \"هناك عمر ضرب ضربة فرق بها بين الحق والباطل\" فسمي من يومئذ الفاروق (^١). وفي رواية أخرى: \"ما كان لابن الخطاب أن يقتل نفسًا بغير حقٍّ\" أو قال: \"بغير نفس\" فنزلت.\nثانيها:\nقول البخاري عن عروة: (خاصم الزبير رجل من الأنصار، فقال رسول الله - ﷺ - ..) الحديث، قال الإسماعيلي: كذا جاء به البخاري مرسلًا. وقوله: (حدثنا محمد)، قال أبو نعيم، والجياني: هو ابن سلام (^٢).\nومخلد هو: ابن يزيد، مات سنة ثلاث وسبعين ومائة.\nوقوله في بعض الروايات: (فلما أحفظه الأنصاري) (^٣)، يشبه كما قال الخطابي أن يكون من كلام ابن شهاب دون نفس الحديث، وقد كان من عادته أن يصل بعض الكلام بالحديث إذا رواه، ولذلك قال له موسى بن عقبة: من قولك أو من قول رسول الله - ﷺ -؟ ومعنى أحفظه: أغضبه (^٤).\n_________\n(^١) ذكره الواحدي في \"أسباب النزول\" ١/ ١٦٦، والبغوي في \"معالم التنزيل\" ٢/ ٢٤٢ عن الكلبي عن أبي صالح عن ابن عباس.\n(^٢) انظر: \"تقييد المهمل\" ٣/ ١٠٢٨.\n(^٣) سيأتي برقم (٢٧٠٨) كتاب: الصلح، باب: إذا أشار الإمام بالصلح فأبى.\n(^٤) \"أعلام الحديث\" ٢/ ١١٧١.","vol":"15","page":344},{"text":"ثالثها:\nالشراج: بكسر الشين المعجمة، وتخفيف الراء، قيل: هو واحد، وقيل: جمع، مثل: رهن ورهان، وهو: مجرى الماء من الحرة إلى السهل. قال الداودي: وهي نهر عند الحرة بالمدينة (^١). وقال أبو المعالي (^٢) في \"المنتهى\": الشرج: مسيل الماء من الحزن إلى السهل، والجمع: شراج وشروج وشُرج. وقيل: الشرج جمع شراج، والشراج جمع شرح، ثم قالوا: شرح.\nوقال ابن سيده: ويجمع على أشراج (^٣) وفي رواية للبخاري: (شريج الحرة). وقال أبو عبيد: الشرج: نهر صغير، قال: والشروج والشراج: مسايل الماء من (انحدار) (^٤) إلى سهوله، واحدها شرح (^٥). وقال غيره: شرح.\nوقال أبو حنيفة: تسمى الحواجز التي بين الديار التي تمسك الماء: الجدور، واحدها جدر.\n_________\n(^١) قال العيني في \"عمدة القاري\" ١٠/ ٢٠٧ معقبًا على كلام الداودي: وهذا غريب وليس بالمدينة نهر. اهـ.\n(^٢) هو محمد بن تميم البرمكي اللغوي، له كتاب \"المنتهى في اللغة\" منقول من كتاب \"صحاح الجوهري\" وزاد فيه أشياء قليلة، وأغرب في ترتيبه، وكان هو والجوهري متعاصرين فإن صاحب \"الصحاح\" فرغ منه سنة ٣٦٩ أو ٣٩٣، وذكر البرمكي أنه صنفه في آخر سنة ٣٩٧ وتوفي سنة ٤١١ هـ.\nوانظر ترجمته في: \"معجم الأدباء\" ٦/ ٤١٩، \"الوافي بالوفيات\" ٢/ ٢٨٠، \"كشف الظنون\" ٢/ ١٨٥٨، \"معجم المؤلفين\" ٣/ ١٨٥.\n(^٣) انظر: \"المحكم\" ٧/ ١٧٥ مادة: الجيم والشين والراء.\n(^٤) كذا بالأصل، وفي \"غريب الحديث\": (الحرار).\n(^٥) \"غريب الحديث\" ٢/ ١٦٠ مادة: (شرج).","vol":"15","page":345},{"text":"وقال ابن التين: الشراج والشرج مجرى الماء من الحرة إلى السهولة، قال: وقيل: شجار جمع شجر، كبحر وبحار.\nرابعها:\nالحرَّة من الأرضين: الصلبة الغليظة التي لبستها كلها حجارة سود نخرة كلها، والجمع حرات وحرار (^١)، قال سيبويه: وزعم يونس أنهم يقولون حَرَّةٌ، وإحَرُّونَ يعنون (الحراء) (^٢) كأنه جمع إحرَّه، ولكن لا يُتكلم بها (^٣).\nوفي \"مثلث ابن السيد\": ويجمع أيضًا على حرون (^٤).\nفائدة:\nبالمدينة حرتان: حرة واقم وليلى، زاد ابن عديس في \"المثنى والمثلث\": حرة الحوض بين المدينة والعقيق، وحرة قباء في قبلة المدينة. زاد يا قوت: وحرة الوبرة -بالتحريك- على أميال من المدينة، وحرة النار قرب المدينة (^٥).\nوقوله: (\"اسق يا زبير\") قال ابن التين: يقرأ بفتح الهمزة (^٦) رباعي، وبكسرها من الثلاثي. ومعنى (تلون وجه رسول الله - ﷺ -): تغير. قال ابن فارس: تلون: اختلفت أخلاقه (^٧).\n_________\n(^١) \"لسان العرب\" ٢/ ٨٢٨ مادة: (حرر).\n(^٢) كذا بالأصل: والذي في \"الكتاب\": (الحرار).\n(^٣) انظر: \"الكتاب\" ٣/ ٦٠٠.\n(^٤) \"المثلث\" ١/ ٤٥٨.\n(^٥) انظر: \"معجم البلدان\" ٢/ ٢٤٥ - ٢٥٠.\n(^٦) ورد بهامش الأصل: يعني مشددة، وكذا قاله في \"المطالع\".\n(^٧) انظر: \"مجمل اللغة\" ٤/ ٧٩٩ مادة: (لون).","vol":"15","page":346},{"text":"خامسها:\nقوله: (أن كان ابن عمتك؟) هو بفتح الهمزة من أن مفعول من أجله، معناه: من أجل أنه ابن عمتك، كقوله تعالى: ﴿أَنْ كَانَ ذَا مَالٍ وَبَنِينَ (١٤)﴾ [القلم: ١٤] لأن أم الزبير: صفية بنت عبد المطلب عمة رسول الله - ﷺ -.\nقوله: (إنه ابن عمتك)، يجوز فتح الهمزة وكسرها.\nو(الجدر): بفتح الجيم (^١) وكسرها، ورواه بعضهم بضمها، حكاه أبو موسى المديني، ثم دال مهملة، وحكي إعجامها: الحائط، وقيل: أصل الجدار، وقيل: أصل الشجر، وقيل: المسناة، وقيل: جدور المشارب التي يجتمع فيها الماء في أصول النخل.\nقال الخطابي: هكذا الرواية الجدر، والمتقنون من أهل الرواية يقولون: يعني: بالذال المعجمة، وهو مبلغ تمام الشرب، ومنه جذر الحساب (^٢)، وهو أصله تقول: عشرة في عشرة بمائة وعبارة ابن التين: الجدر أكثر الروايات بفتح الدال، وفي بعضها بالإسكان، وهو كذلك عند أهل اللغة.\nوقول الزهري بعد ذلك: (وكان ذلك إلى الكعبين)، قال الداودي: ليس بمحفوظ، والمحفوظ أنه قال له أول مرة: \"أمسك إلى الكعبين\" فلما أغضبه قال: \"احبس حتى يرجع إلى الجدر\" وقوله تعالى:\n﴿فِيمَا شَجَرَ بَيْنَهُمْ﴾ [النساء: ٦٥] أي: فيما اختلفوا فيه، ومنه: تشاجر القوم، وأصله من الشجر؛ لاختلاف أغصانه، ومنه: شجره\n_________\n(^١) ورد بهامش الأصل: في \"المطالع\" بفتح الجيم وسكون الدال فقط.\n(^٢) \"أعلام الحديث\" ٢/ ١١٦٩.","vol":"15","page":347},{"text":"بالرمح، أي: جعله فيه بمنزلة الغصن في الشجر.\n\"واستوعى\": استوفى واستكمل، من الوعاء، وأبعد من قال: أمره ثانيًا أن يستوفي أكثر من حقه عقوبة للأنصاري، حكاه ابن الصباغ، والأشبه: أنه أمره أن يستوفي حقه ويستقصي فيه تغليظًا على الأنصاري بعد أن سهل عليه. وقوله: يأمره بالمعروف فيه إشارة إلى العادة التي كانت جرت بينهم مقدار الشرب، والشريعة إذا صادفت شيئًا معهودًا فلم تغيره فقد قررته ووجب حمل الناس عليه.\nسادسها:\nقال العلماء فيما حكاه النووي عنهم: لو صدر مثل الكلام السالف: (أن كان ابن عمتك)، اليوم من إنسان جرت على قائله أحكام المرتدين فيجب قتله بشرطه، وإنما تركه الشارع؛ لأنه كان في أول الإسلام يتألف الناس، ويدفع بالتي هي أحسن، ويصبر على أذى المنافقين والذين في قلوبهم مرض (^١).\nسابعها:\nفيه: أن أصل مياه الأودية، والسيول التي لا تملك منافعها، ولم تستنبط بعمل فيها من الحفر ونحوه مباح، وأن من سبق إليه وأحرزه كان أحق به.\nوفيه: أن أهل الشرب الأعلى يقدم على من هو أسفل.\nوفيه: دليل أن ليس للأعلى إذا أخذ حاجته أن يحبسه عن الأسفل.\nوقد ذهب بعضهم إلى أنه نسخ حكمه الأول بحكمه الثاني، وقد كان له في الأصل أن يحكم بأيهما شاء إلا أنه قدم الأخف؛ مسامحةً وإيثارًا\n_________\n(^١) \"مسلم بشرح النووي\" ١٥/ ١٠٨.","vol":"15","page":348},{"text":"لحكم حسن الجوار، فلما رأى الأنصاري يجهل موضع حقه نسخ الأول بالآخر، حين رآه أصلح، وفي الزجر أبلغ، وقيل: إنما كان القول الأول منه على وجه المشورة للزبير على سبيل المسامحة لجاره ببعض حقه، لا على وجه الحكم منه عليه، فلما خالفه الأنصاري استقضى للزبير حقه وأمره باستيفائه منه.\nوفيه: دليل أن للإمام أن يعفو عن التعزير، كما له أن يقيمه، وقد قيل: إن عقوبته وقعت في ماله، وكانت العقوبات قد تقع في الأموال.\nوفيه: الإشارة بالصلح والأمر به، قاله المهلب (^١)، وقال ابن التين: مذهب الجمهور: أن القاضي يشير بالصلح إذا رآه مصلحة، ومنع ذلك مالك، وعن الشافعي في ذلك خلاف، والصحيح جوازه.\nوفيه: أن للحاكم أن يستوفي لكلِّ واحدٍ من المتخاصمين حقه، إذا لم ير قبولًا منهما للصلح ولا رضي بما أشار به، كما فعل - ﵇ -.\nوفيه: توبيخ من جفا على الإمام والحاكم، ومعاقبته؛ لأنه عاقبه عليه بما قال: بأن استوفى للزبير حقه، ووبخه تعالى في كتابه بأن نفي عنهم الإيمان حتى يرضوا بحكمه، فقال: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ﴾ [النساء: ٦٥] الآية.\nوفيه: أنه لا يلزم الصلح إلا لمن التزمه.\nثامنها:\nإنما حكم على الأنصاري في حال غضبه مع نهيه أن يحكم الحاكم وهو غضبان؛ لأنه مفارق غيره من البشر؛ إذ العصمة قائمة في حقِّه في حال الرضى والسخط. أن لا يقول إلا حقًّا.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٠١.","vol":"15","page":349},{"text":"تاسعها:\nاختلف أصحاب مالك في صحة إرسال الماء الأعلى إلى الأسفل.\nقال ابن حبيب: يُدْخِل صاحب الأعلى جميع الماء في حائطه ويسقي به حتى إذا بلغ الماء من قائمة الحائط إلى الكعبين القائم فيه أغلق مغلق (الماء) (^١) وصرف مقدار ما زاد من الماء على مقدار الكعبين إلى من يليه، فيصنع به مثل ذلك حتى يبلغ ماء السيل إلى أقصى الحوائط وهكذا فسر لي مطرف وابن الماجشون، وقاله ابن وهب (^٢)، وقال ابن القاسم: إذا انتهى الماء في الحائط إلى مقدار الكعبين أرسله كله إلى من تحته ولم يحبس منه شيئًا في حائطه.\nقال: والأول أحب إلى، وهم أعلم بذلك لأن المدينة دارهما وبها كانت القضية، وبها جرى العمل فيها. وحكى عن ابن القاسم أيضًا.\nوقال ابن كنانة: يمسك من أعلى الشجر إلى الكعبين، وفي الزرع إلى شراك النعلين، والجماعة على أن الحكم الآن أن يمسك إلى الكعبين (^٣)، قاله ابن التين.\nقال ابن حبيب: وما كان من الخلج والسواقي التي يجتمع أهل القرى على إنشائها وإجراء الماء فيها لمنافعهم، يقل الماء فيها ونضب عنها في أوقات نضوبه فالأعلى والأسفل فيها بالسواء، يقسم على قدر حقوقهم فيها استوت حاجاتهم أو اختلفت، قاله ابن القاسم وغيره (^٤).\n_________\n(^١) ليست في (س).\n(^٢) انظر: \"المنتقى\" ٦/ ٣٤.\n(^٣) انظر: \"المنتقى\" ٦/ ٣٤، \"النوادر والزيادات\" ١١/ ٢٦.\n(^٤) انظر: \"النوادر والزيادات\" ١١/ ٧٩.","vol":"15","page":350},{"text":"وقال الطبري: الأراضي مختلفة فيمسك لكل أرض بقدر ما يكفيها، ورأى أن الجواب للزبير قصة عين.\nوقال القرطبي في حديث الباب: أن الأولى بالماء البخاري الأول فالأول حتى يستوفي حاجته، وهذا ما لم يكن أصله ملكًا للأسفل مختصًا به، فإن كان ملكه فليس للأعلى أن يشرب منه شيئًا، وإن كان\nيمر عليه.\nوفيه: الاكتفاء للخصوم بما يفهم عنهم مقصودهم وأن لا يكلفوا النص على الدعاوى ولا تحرير المدعى فيه ولا حصره بجميع صفاته.\nوفيه: إرشاد الحاكم إلى الإصلاح (^١).\n_________\n(^١) \"المفهم\" ٦/ ١٥٦.","vol":"15","page":351},{"text":"<span data-type='title' id=toc-1725>٩ - باب فَضْلِ سَقْيِ المَاءِ</span>\n٢٣٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَا رَجُلٌ يَمْشِي فَاشْتَدَّ عَلَيْهِ العَطَشُ، فَنَزَلَ بِئْرًا فَشَرِبَ مِنْهَا، ثُمَّ خَرَجَ فَإِذَا هُوَ بِكَلْبٍ يَلْهَثُ، يَأْكُلُ الثَّرَى مِنَ العَطَشِ، فَقَالَ: لَقَدْ بَلَغَ هَذَا مِثْلُ الذِي بَلَغَ بِي فَمَلأَ خُفَّهُ، ثُمَّ أَمْسَكَهُ بِفِيهِ، ثُمَّ رَقِيَ، فَسَقَى الكَلْبَ، فَشَكَرَ اللهُ لَهُ، فَغَفَرَ لَهُ\". قَالُوا: يَا رَسُولَ اللهِ، وَإِنَّ لَنَا فِي البَهَائِمِ أَجْرًا؟ قَالَ: \"فِي كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ\". تَابَعَهُ حَمَّادُ بْنُ سَلَمَةَ، وَالرَّبِيعُ بْنُ مُسْلِمٍ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ. [انظر: ١٧٣ - مسلم: ٢٢٤٤ - فتح: ٥/ ٤٠]\n\n٢٣٦٤ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - صَلَّى صَلَاةَ الكُسُوفِ، فَقَالَ: \"دَنَتْ مِنِّي النَّارُ حَتَّى قُلْتُ: أَيْ رَبِّ، وَأَنَا مَعَهُمْ؟! فَإِذَا امْرَأَةٌ -حَسِبْتُ أَنَّهُ قَالَ:- تَخْدِشُهَا هِرَّةٌ، قَالَ: مَا شَأْنُ هَذِهِ؟ قَالُوا: حَبَسَتْهَا حَتَّى مَاتَتْ جُوعًا\". [انظر: ٧٤٥ - فتح ٥/ ٤١]\n\n٢٣٦٥ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"عُذِّبَتِ امْرَأَةٌ فِي هِرَّةٍ حَبَسَتْهَا حَتَّى مَاتَتْ جُوعًا، فَدَخَلَتْ فِيهَا النَّارَ -قَالَ: فَقَالَ وَاللهُ أَعْلَمُ-: لَا أَنْتِ أَطْعَمْتِهَا وَلَا سَقَيْتِهَا حِينَ حَبَسْتِيهَا، وَلَا أَنْتِ أَرْسَلْتِيهَا فَأَكَلَتْ مِنْ خَشَاشِ الأَرْضِ\". [٣٣١٨، ٣٤٨٢ - مسلم: ٢٢٤٢ - فتح: ٥/ ٤١]\nذكر فيه ثلاثة أحاديث:\nأحدها: عن أبي هريرة أن رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَا رَجُلٌ يَمْشِي فَاشْتَدَّ عَلَيْهِ العَطَشُ، فَنَزَلَ بِئْرًا فَشَرِبَ مِنْهَا، ثُمَّ خَرَجَ فَإِذَا هُوَ بِكَلْبٍ يَلْهَثُ، يَأكُلُ الثَّرى مِنَ العَطَش .. \" الحديث.\nثانيها: حديث أسماء بنت أبي بكر في الكسوف، وذكر الهرة.","vol":"15","page":352},{"text":"ثالثها: حديث ابن عمر في الهرة أيضًا.\nالشرح:\nحديث أبي هريرة سبق في الطهارة مختصرًا في باب: الماء الذي يغسل به شعر الإنسان (^١). وسقي الماء من أعظم القربات، قال بعض التابعين: من كثرت ذنوبه فعليه بسقي الماء. وإذا غفرت ذنوب الذي سقى كلب فما ظنكم بمن سقى مؤمنًا موحدًا وأحياه بذلك.\nقال ابن التين: وقد روي عنه مرفوعًا أنه دخل على رجل في السياق (^٢) فقال له: \"ماذا ترى؟ \" فقال: أرى ملكين يستأخران وأسودان يدنوان وأرى الشر ينمى والخير يضمحل فأغثني منك بدعوة يا نبي الله. فقال: \"اللهم أشكر له اليسير واعفُ عنه الكثير\". ثم قال له: \"ماذا ترى؟ \" فقال: أرى المبكين يدنوان والأسودان يستأخران وأرى الخير ينمى والشر يضمحل. قال: \"فما وجدت أفضل عملك؟ \" قال: سقي الماء.\nوفي حديث: سئل: أي الصدقة أفضل؟ قال: \"سقي الماء\" (^٣).\nقال الذي \"الروضة\" وجاءت أحاديث كثيرة بالحث على الصدقة بالماء (^٤)، وقد احتج بهذا الحديث من أجاز صدقة التطوع على المشركين لعموم قوله آخر الحديث: \"في كل كبد رطبة أجر\".\n_________\n(^١) سلف برقم (١٧٣).\n(^٢) السياق: نزع الروح. \"الصحاح\" ٤/ ١٥٠٠.\n(^٣) روى أبو داود مختصرًا (١٦٧٩) من حديث سعد بن عبادة بلفظ أن سعدًا أتى النبي - ﷺ - فقال: أي الصدقة أعجب إليك؟ قال: \"الماء\". قال الألباني في \"صحيح سنن أبي داود\" (١٤٧٤): إسناده مرسل صحيح.\n(^٤) \"روضة الطالبين\" ٢/ ٣٤٣.","vol":"15","page":353},{"text":"وفيه: أن المجازاة على الخير والشر قد يكون يوم القيامة من جنس الأعمال، كما قال - ﵇ -: \"من قتل نفسه بحديدة عذب بها في نار جهنم\" (^١).\nوقوله: (يلهث). قال صاحب \"الأفعال\": لهث الكلب -بفتح الهاء وكسرها-: إذا دلع لسانه عطشًا، ولهث الإنسان إذا اشتد عطشه (^٢)، وقال صاحب \"المطالع\": (لِهُث) (^٣) [لهثًا] (^٤) إذا خرج لسانُه من العطش أو الحر، واللُّهاث -بضم اللام- حرُّ العطش، وقال ابن التين: يلهث أي يخرج لسانه من العطش، وكذلك الطائر ولهث الرجل إذا أعيى، وقيل معناه يبحث بيديه ورجليه في الأرض، وفي \"المنتهى\" هو ارتفاع النفس. يلهث لهثًا ولهاثًا، ولهث يلهث لهثًا ولهاثًا إذا عطش، واللهَثَان بالتحريك العطش.\nوقوله: (\"من العطش\") كذا رأيناه في الأصول وذكره ابن التين: العطاش، ثم قال: وصوابه العطش قال: وكذا عند أبي ذر، وإنما العطاش داء يصيب الصبي فيشرب فلا يروى، وقيل يصح على تقدير أن العطش يحدث منه داء فيكون العطاش اسمًا للداء كالزكام.\nوقوله (\"يأكل الثرى\") مقصور يكتب بالياء إذا كان من الندى يقال: كان مطر التقى منه الثريان: أي: الباطن والظاهر، أي: ترشح الأرض لكثرة المطر حتى يلتقي هو وندى الأرض.\n_________\n(^١) سلف برقم (١٣٦٣) من حديث ثابت بن الضحاك كتاب: الجنائز، باب: ما جاء في قاتل النفس.\n(^٢) كتاب: \"الأفعال\" ص ٢٥٠.\n(^٣) وردت في الأصل وعليها كلمة (كذا).\n(^٤) في الأصل: (بها)، ولعل الصواب ما أثبتناه.","vol":"15","page":354},{"text":"وقوله: (\"بلغ هذا مثل الذي بلغ بي\") قال ابن التين: ضبط بنصب لام مثل على تقدير أن الكلب بلغ مبلغًا مثل الذي بلغ بي، وهو ما ضبطه الدمياطي بخطه.\nوقوله: (\"في كل كبد رطبة أجر\") قال الداودي: يعني: كبد كل حي من ذوات الأنفس.\nوقال أبو عبد الملك: هذا الحديث من أحاديث بني إسرائيل، فأما الإسلام فقد أمر الشارع بقتل الكلاب، والحديث خصوص لبعض البهائم، والخنزير والسبع وسائر الوحوش لها كبد رطبة لا يستعمل هذا الحديث فيها؛ لأنها تقوى على الضرر، ولا يستعمل الحديث إلا فيما لا يضر من البهائم.\nو(الكبد) مؤنثة، ولذلك قال: \"رطبة\". وفيها لغتان: كَبِد وكِبِد ذكره ابن التين (^١)، وأهمل ثالثة كِبْد بالتخفيف حكاها في \"المنتهى\" كما في فخذ، وقال أبو حاتم: كما نقله في \"المخصص\": الكبد يذكر،\nوالجمع أكباد وأكبد وكبود (^٢).\nوقوله: (\"ثم رقي فسقى الكلب\") كذا هو في الأصول بالياء، وقال ابن التين: كذا وقع: رقى، وصوابه: رقي، أي: صعد. قال تعالى: ﴿أَوْ تَرْقَى فِي السَّمَاءِ﴾ [الإسراء: ٩٣] وأما رقى -بفتح القاف- فمن الرقية، وليس هذا موضعه، وذكر أن لغة طيء: رقى بمعنى صعد، ويفعلون كذلك في\n_________\n(^١) والذي عليه أهل اللغة فتح الأول وكسر الثاني، فتح الأول وتسكين الثاني، كسر الأول وتسكين الثاني، وليس فيها كسر الأول والثاني على ما حكاه ابن التين إلا إذا كان الوسط حرف حلق. انظر: \"شذور الذهب\" ص ١٢.\n(^٢) \"المخصص\" ٥/ ١٨٦، قلت: والذي فيه: (الكبد مؤنثة، فيها ثلاث لغات: كَبِد وكَبْد وكِبْد، وجمعه أكباد وأكبد وكبود).","vol":"15","page":355},{"text":"كل ما كان من الأفعال معتل اللام نحو: عمي ورقي يفتحون العين منه، وقوله في حديث أسماء: \"دنت منِّي النار\" أي: مثلت له في القبلة.\nوقوله: \"حبستها حتَّى ماتت جوعًا\" فيه: أنه ليس على الشخص إطعام ما يعيش بصيده، والممنوع حبسها وتركها من غير طعام.\n\"وخشاش الأرض\" بتثليث الخاء: الدَّواب، واقتصر ابن فارس على الفتح (^١)، وأبو عبيد على الكسر. قال: إلا الطير الصغير فإنه ثبت بالفتح، قال في \"الغريب المصنف\": وهي شرار الطير، وحكى\nصاحب \"المطالع\": الضم أيضًا، وتبعه القرطبي، وهي: الهوام (^٢).\nوقال الجوهري: هي بالكسر الحشرات وقد تفتح (^٣).\nقلت: والرجل الخشاش: الصغير الرأس، بالفتح والكسر، والخشاش: الحية الصغيرة، قال الداودي: وذكر البخاري قصة الهرة؛ لذكر الكبد، وعندي: إنما ذكرها لقوله: \"ولا سقتها\" ففي سقي الماء فضل كما سلف، وظاهر الحديث: يدلُّ على تملك الهر، وفيه خلاف، وهو الأصح؛ لأنه أضافها للمرأة بلا لام التي هي ظاهرة في الملك.\n_________\n(^١) \"مقاييس اللغة\" ١/ ٣٠٣ مادة: (خشش).\n(^٢) \"المفهم\" ٥/ ٥٤٤.\n(^٣) \"الصحاح\" ٣/ ١٠٠٤ مادة: (خشش).","vol":"15","page":356},{"text":"<span data-type='title' id=toc-1726>١٠ - باب مَنْ رَأَى أَنَّ صَاحِبَ الحَوْضِ وَالقِرْبَةِ أَحَقُّ بِمَائِهِ</span>\n٢٣٦٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁ قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِقَدَحٍ فَشَرِبَ وَعَنْ يَمِينِهِ غُلَامٌ، هُوَ أَحْدَثُ القَوْمِ، وَالأَشْيَاخُ عَنْ يَسَارِهِ قَالَ: \"يَا غُلَامُ، أَتَأْذَنُ لِي أَنْ أُعْطِيَ الأَشْيَاخَ؟ \". فَقَالَ: مَا كُنْتُ لأُوثِرَ بِنَصِيبِي مِنْكَ أَحَدًا يَا رَسُولَ اللهِ. فَأَعْطَاهُ إِيَّاهُ. [انظر: ٢٣٥١ - مسلم: ٢٠٣٠ - فتح: ٥/ ٤٢]\n\n٢٣٦٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، سَمِعْتُ أَبَا هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَالذِي نَفْسِي بِيَدِهِ لأَذُودَنَّ رِجَالًا عَنْ حَوْضِي كَمَا تُذَادُ الغَرِيبَةُ مِنَ الإِبِلِ عَنِ الحَوْضِ\". [مسلم: ٢٣٠٢ - فتح: ٥/ ٤٢]\n\n٢٣٦٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ أَيُّوبَ، وَكَثِيرِ بْنِ كَثِيرٍ -يَزِيدُ أَحَدُهُمَا عَلَى الآخَرِ - عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قَالَ ابْنُ عَبَّاسٍ ﵄: قَالَ النَّبِيُّ - ﷺ -: \"يَرْحَمُ اللهُ أُمَّ إِسْمَاعِيلَ، لَوْ تَرَكَتْ زَمْزَمَ -أَوْ قَالَ: لَوْ لَمْ تَغْرِفْ مِنَ المَاءِ- لَكَانَتْ عَيْنًا مَعِينًا، وَأَقْبَلَ جُرْهُمُ فَقَالُوا: أَتَأْذَنِينَ أَنْ نَنْزِلَ عِنْدَكِ؟ قَالَتْ: نَعَمْ، وَلَا حَقَّ لَكُمْ فِي المَاءِ. قَالُوا: نَعَمْ\". [٣٣٦٢، ٣٣٦٣، ٣٣٦٤، ٣٣٦٥ - فتح: ٥/ ٤٢]\n\n٢٣٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ القِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِمْ: رَجُلٌ حَلَفَ عَلَى سِلْعَةٍ لَقَدْ أَعْطَى بِهَا أَكْثَرَ مِمَّا أَعْطَى وَهْوَ كَاذِبٌ، وَرَجُلٌ حَلَفَ عَلَى يَمِينٍ كَاذِبَةٍ بَعْدَ العَصْرِ لِيَقْتَطِعَ بِهَا مَالَ رَجُلٍ مُسْلِمٍ، وَرَجُلٌ مَنَعَ فَضْلَ مَاءٍ، فَيَقُولُ اللهُ: اليَوْمَ أَمْنَعُكَ فَضْلِي كَمَا مَنَعْتَ فَضْلَ مَا لَمْ تَعْمَلْ يَدَاكَ\". قَالَ عَلِيٌّ: حَدَّثَنَا سُفْيَانُ -غَيْرَ مَرَّةٍ- عَنْ عَمْرٍو، سَمِعَ أَبَا صَالِحٍ يَبْلُغُ بِهِ النَّبِيَّ - ﷺ -. [انظر: ٢٣٥٨ - مسلم: ١٠٨ - فتح: ٥/ ٤٣]","vol":"15","page":357},{"text":"ذكر فيه أربعة أحاديث:\nأحدها: حديث سهل بن سعد الساعدي قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِقَدَحٍ .. الحديث. وقد سلف قريبا (^١).\nثانيها: حديث أبي هريرة، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ لأذودَنَّ رِجَالًا عَنْ حَوْضِي كَمَا تُذَادُ الغَرِيبَةُ مِنَ الإِبِلِ عَنِ الحَوْضِ\".\nثالثها: حديث ابن عباس، قَالَ النَّبِيُّ - ﷺ -: \"يَرْحَمُ اللهُ أُمَّ إِسْمَاعِيلَ، لَوْ تَرَكَتْ زَمْزَمَ -أَوْ قَالَ: لَوْ لَمْ تَغْرِفْ مِنَ المَاءِ- لَكَانَتْ عَيْنًا مَعِينًا، وَأَقْبَلَ جُرْهُمُ فَقَالُوا: أَتأْذَنِينَ أَنْ نَنْزِلَ عِنْدَكِ؟ قَالَتْ: نَعَمْ، وَلَا حَقَّ لَكُمْ فِي المَاءِ. قَالُوا: نَعَمْ\".\nرابعها: حديث أبي هريرة: عَنِ النَّبِيِّ - ﷺ - قَالَ: \"ثَلَاَثةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ القِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِمْ .. \" الحديث، وقد سلف قريبًا (^٢)، وفيه: ورجل منع فضل ماء، فيقول الله تعالى: \"اليوم أمنعك فضلي كما منعت فضل ما لم تعمل يداك\"، وقال علي: ثنا سفيان غير مرة، عن عمرو، سمع أبا صالح يبلغ به النبي - ﷺ -.\nالشرح: لا خلاف فيما ترجم له، وهو أن صاحب الحوض أحقُّ بمائه؛ لقوله: \"لأذودن رجالًا عن حوضي\".\nأما حديث سهل في الغلام والأشياخ: فصاحب الماء واللبن أحقُّ به أيضًا أولًا ثم يستحقه المتيامن منه. وكان بين الحوض والقربة والقدح فرق لأنه لو كان صاحب القدح أحق به أبدًا لما استأذن الشارع\nالغلام الذي كان عن يمينه أن يعطي الأشياخ، وإنما تصح الترجمة في\n_________\n(^١) سلف برقم (٢٣٥١) باب في الشرب ومن رأى صدقة الماء ..\n(^٢) سلف برقم (٢٣٥٨) باب إثم من منع ابن السبيل من الماء ..","vol":"15","page":358},{"text":"الابتداء أن صاحب الماء أولى به، ثم الأيمن فالأيمن أولى من صاحب الماء أن يعطيه غيره.\nوإنما هذا فيما يؤكل أو يشرب من الموضع بين يدي الجماعة. وأما في المياه والآبار والجباب والعيون فصاحبها أولى بها في أن يعطي من شاء آخرًا بخلاف حديث الغلام، وكذلك في مسألة أم إسماعيل أحق بمائها أولًا وآخرًا، وسيأتي في أحاديث الأنبياء (^١)، وهو مطابق للتبويب؛ لقولها: \"ولا حقَّ لكم في الماء\".\nوقال ابن المنير: استدلال البخاري به ألطف من ذلك؛ لأنه إذا استحقه الأيمن في هذِه الحالة بالجلوس واختص، فكيف لا يختص صاحب اليد والمتسبب في تحصيله (^٢)؟\nوالمراد بالرجال الذين يذادون عن حوضه هم المرتدون الذين بدلوا كما ذكره البخاري في \"صحيحه\" عن قبيصة فيما سيأتي (^٣)، وقال ابن التين: هم المنافقون. وقال ابن الجوزي: هم المبتدعون. وقال القرطبي: هم الذين لا سيما لهم من غير هذِه الأمة.\nفإن قلت: كيف يأتون غُرًّا محجلين والمرتد لا غرة له ولا تحجيل؟\nفالجواب: أنه - ﵇ - قال: \"تأتي كل أمة فيها منافقوها\" (^٤)، وقد قال تعالى: ﴿انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ﴾ [الحديد: ١٣] فصحَّ أن المؤمنين يحشرون وفيهم المنافقون الذين كانوا معهم في الدنيا حتى يضرب\n_________\n(^١) سيأتي برقم (٣٣٦٢).\n(^٢) \"المتواري\" ص ٢٦٥.\n(^٣) سيأتي بعد حديث (٣٤٤٧) كتاب: أحاديث الأنبياء، باب: قول الله ﴿وَاذْكُرْ فِي الكِتَابِ مَرْيَمَ﴾ الآية.\n(^٤) سلف برقم (٨٠٦) كتاب الأذان، باب فضل السجود.","vol":"15","page":359},{"text":"بينهم بسور، والمنافق لا غرة له ولا تحجيل، لكن المؤمنون سموا غرًّا محجلين بالجملة، وإن كان المنافق في خلالهم.\nوقال ابن المنير: ظن المهلب أن وجه الدليل من حديث الحوض اختصاص صاحب الحوض بمائه، وهو وهم فإن تنزيل أحكام التكاليف على وقائع الآخرة غير ممكن، وأما استدلاله بقوله: \"كما تذاد الغريبة من الإبل عن الحوض\" فما شبه بذودها في الدنيا إلا ولصاحب الحوض منع غير إبله من مائه، ولو كان المنع في الدنيا تعديًا لما شبه به ذلك المنع الذي هو حق (^١)، وأخذه أيضًا ابن التين من ذلك.\nفإن قلت: كيف خفي حالهم على صاحب الشريعة؟ وقد قال: \"تعرض عليَّ أعمال أمتي\" (^٢).\nفالجواب: إنما يعرض عليه أعمال الموحدين لا المنافقين والكافرين، نبه عليه ابن الجوزي، وقد يقال: إنهما ليسا من أمته.\nوحديث أبي هريرة (^٣) قال ابن التين: ليس هو ما يشبه الباب في شيء، وقال الخطابي: معناه: إذا كنت تمنع فضل الماء الذي لم تعطه بكدك وكدحك إنما هو رزق ساقه الله إليك فما الذي تسمح به بعد (^٤)؟\n_________\n(^١) \"المتواري\" ص ٢٦٥ - ٢٦٦.\n(^٢) رواه مسلم (٥٥٣) كتاب المساجد، باب النهي عن البصاق في المسجد في الصلاة وغيرها.\n(^٣) ورد بهامش الأصل ما نصه: الظاهر أن البخاري أخذه من إضافة الماء إليه.\n(^٤) \"أعلام الحديث\" ٢/ ١١٧٩.","vol":"15","page":360},{"text":"خاتمة:\nلما أعاد البخاري حديث أبي هريرة في ذكر الحوض ذكره معلقًا من طريق عبيد الله بن أبي رافع، عن أبي هريرة (^١)، وهذا الحديث مما كاد أن يبلغ مبلغ القطع والتواتر على رأى جماعة من العلماء يجب الإيمان به، فيما حكاه غير واحد، رواه عنه الجم الغفير منهم في \"الصحيح\": ابن عمر (^٢)، وابن مسعود، وجابر بن سمرة، وجندب بن عبد الله، وزيد بن أرقم، وعبد الله بن عمرو، وأنس بن مالك، وحذيفة (^٣).\nوأخرجه أبو القاسم اللالكائي من طريق ثوبان، وأبي بردة، وجابر بن عبد الله، وأبي سعيد الخدري، وبريدة (^٤)، وأخرجه القاضي أبو الفضل من طريق عقبة بن عامر، وحارثة بن وهب، والمستورد، وأبي برزة، وأبي أمامة، وعبد الله بن زيد، وسهل بن سعد، وسويد بن جبلة، والصديق، والفاروق، والبراء، وعائشة، وأسماء أختها، وأبي بكرة، وخولة بنت قيس، وأبي ذر، والصنابحي في آخرين (^٥).\n_________\n(^١) سيأتي عقب حديث (٦٥٨٦) كتاب: الرقاق، باب: في الحوض.\n(^٢) ورد بهامش الأصل ما نصه: وله في المسند حديث غير حديثه في \"الصحيح\".\n(^٣) روى هذِه الأحاديث البخاري في كتاب: الرقاق، باب: في الحوض، ورواها مسلم في كتاب: الفضائل، باب: إثبات حوض نبينًا - ﷺ - وصفاته.\n(^٤) \"شرح أصول اعتقاد أهل السنة والجماعة\" ٦/ ١١٩١ - ١١٩٨.\n(^٥) وقع بالأصل: قال الذهبي: سويد لا تصح له صحبة. سيأتي حديثه مرسل، وبعضهم يقول: له صحبة. وفي \"المسند\" من حديث خولة بنت حكيم، وحديث بنت قيس في \"المسند\" للحميدي أيضًا، ومن حديث ابن عباس، وحديث جابر بن عبد الله في \"المسند\" وعزاه المصنف للَّالكائي، ويحتمل أن يكون غير الحديث الذي في \"المسند\"، ولأبي أمامة في \"المسند\" حديث فيه، وبعضه في الترمذي وابن ماجه، وقد عقبه عبد الله، فقال: وجدت هذا الحديث في كتاب أبي بخط يده =","vol":"15","page":361},{"text":"فائدة:\nمعنى (لأذودن) لأطردن، وفي رواية: \"ليذادن رجال\" أي: يطردون، قال صاحب \"المطالع\": كذا رواه أكثر الرواة عن مالك في \"الموطأ\"، ورواه يحيى ومطرف وابن نافع: \"فلا يذادن\" (^١) ورده ابن وضاح على الرواية الأولى، وكلاهما صحيح المعنى، والنافية أفصح وأعرف، ومعناه: فلا تفعلوا فعلًا يوجب ذلك كما قال - ﵇ -: \"لا ألفين أحدكم على رقبته بعير\" (^٢) أي: لا تفعلوا ما يوجب ذلك.\nفائدة: قوله: \"اليوم أمنعك فضلي\" إلى آخره إشارة إلى قوله تعالى: ﴿أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ المُزْنِ أَمْ نَحْنُ المُنْزِلُونَ (٦٩)﴾ [الواقعة: ٦٩] وفيه: أنه من باب المعروف لا الوجوب، وقال عبد الملك: هذا يخفي معناه، ولعله يريد أن البئر ليست من حفر هذا الرجل، وهو للسبيل وإنما هو في منعه ماءه غاصب ظالم، وهذا ليس يريد فيما حازه وعمله، ويحتمل أن يكون هو حفرها ومنع من صاحب الشنة، ويكون معنى: \"ما لم تعمل يداك\" أي بنبع ولا إخراج.\n_________\n= وضرب عليه، فظننتُ: إنه ضرب عليه؛ لأنه خطأ، إنما هو عن زيد عن أبي سلام، عن أبي أمامة. (…) فيه حديث.\n(^١) رواه يحيى في \"الموطأ\" ١/ ٤٤.\n(^٢) سيأتي برقم (٣٠٧٣) كتاب الجهاد والسير، باب الغلول.","vol":"15","page":362},{"text":"<span data-type='title' id=toc-1727>١١ - باب لَا حِمَى إِلَّا للهِ وَلِرَسُولِهِ - ﷺ </span>-\n٢٣٧٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ الصَّعْبَ بْنَ جَثَّامَةَ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا حِمَى إِلَّا للهِ وَلِرَسُولِهِ\". وَقَالَ: بَلَغَنَا أَنَّ النَّبِيَّ - ﷺ - حَمَى النَّقِيعَ، وَأَنَّ عُمَرَ حَمَى السَّرَفَ وَالرَّبَذَةَ. [٣٠١٣ - فتح: ٥/ ٤٤]\nحَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ الصَّعْبَ بْنَ جَثَّامَةَ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا حِمَى إِلَّا للهِ وَلِرَسُولِهِ\". وَقَالَ: بَلَغَنَا (^١) أَنَّ النَّبِيَّ - ﷺ - حَمَى النَّقِيعَ، وَأَنَّ عُمَرَ حَمَى السَّرَفَ وَالرَّبَذَةَ.\nهذا الحديث من أفراده، ووقع في \"الإلمام\" للشيخ تقي الدين القشيري أنه من المتفق عليه وهو من الناسخ، فقد قال هو في \"الاقتراح\": إنه على شرطهما وإنهما لم يخرجاه (^٢).\nوهذا البلاغ من قول الزهري، كما نص عليه أبو داود (^٣) وجعله عبد الحق من قول البخاري، وقد أسنده أبو داود والحاكم من حديث ابن عباس، وقال الحاكم: صحيح الإسناد (^٤)، وبخط الدمياطي (^٥)\n_________\n(^١) ورد بهامش الأصل: في نسختي قال أبو عبد الله: وبلغنا .. إلى آخره وعليها صورة (…).\n(^٢) \"الاقتراح\" ص ٩٧.\n(^٣) رواه أبو داود (٣٠٨٣).\n(^٤) أبو داود (٣٠٨٤) والحاكم ٢/ ٦١ ووقع في المطبوع منه: البقيع بدلًا من النقيع، وقال الخطابي في \"إصلاح غلط المحدثين\" ص ١٥٥: النقيع موضع وليس البقيع الذي هو مدفن الموتى بالمدينة.\n(^٥) في هامش الأصل: وما كتبه الدمياطي بخطه قال وحكاه في \"المطالع\" فقال ما نصه: وأما عن حمى عمر بالمدينة فجاء فيها أنه حمى السرف والربذة كذا عنده","vol":"15","page":363},{"text":"كذا عند البخاري: (السرَف) بسين مهملة وهو خطأ، والصواب بالشين المعجمة وفتح الراء، كذا رواه ابن وهب في \"موطئه\" وهو من عمل المدينة.\nوقال ابن التين: إنه بين مكة والمدينة، وأما سَرِف فمن عمل مكة على ستة أميال منها، وقيل: سبعة، وقيل: تسعة، وقيل: اثني عشر، ولا يدخله الألف واللام (^١).\nوقال ابن التين: وقع في بعض روايات البخاري: وقال أبو عبد الله: وبلغنا. فجعله من قول البخاري، وذكره ابن وهب في \"موطئه\" عن يونس.\n(والنقيع) بنون قطعًا، ومن قاله بالباء فقد صحفه، كما نبه عليه الخطابي (^٢)، وهو على عشرين فرسخًا من المدينة، وقيل: على عشرين ميلًا، ومساحته بريد في بريد. قال ياقوت: وهو غير نقيع الخَضِمَات الذي كان عمر حماه (^٣)، وكذا ذكره الحازمى وعكس ذلك أبو عبيد البكري (^٤).\nوالأصل في النقيع: أنه كل موضع يستنقع فيه الماء، فإذا نضب نبت فيه الكلأ. وزعم ابن الجوزي أن بعضهم ذهب إلى أنهما واحد، قال: والأول أصح وذكره الأصمعي بالباء خطأ، فقال: البقيع: القاع، يقال: انزل بذاك البقيع أي: القاع والجمع: البقعان.\n_________\n= بسين مهملة كالأول وفي \"موطأ ابن وهب\" الشرف بالمعجمة وفتح الراء وهكذا رواه بعض رواة البخاري وأصلحه وهو الصواب، انتهى وقد أعاد ذكره في المعجمة وقال تقدم.\n(^١) انظر: \"معجم البلدان\" ٣/ ٢١٢.\n(^٢) \"إصلاح غلط المحدثين\" ص ١٥٥.\n(^٣) \"معجم البلدان\" ٥/ ٣٠١ - ٣٠٢.\n(^٤) \"معجم ما استعجم\" ١/ ٢٦٥، ٤/ ١٣٢٣ - ١٣٢٤.","vol":"15","page":364},{"text":"وزعم ابن التين وابن الأثير أن الشريف كان في الجاهلية إذا نزل أرضًا في حيه استعوى كلبًا (فحمى) (^١) مدى عوي الكلب لا يشركه فيه غيره، وهو يشارك القوم في سائر ما يرعون، فنهى الشارع عن ذلك وأضاف الحمى إلى الله ورسوله، أي: إلا ما حمى للخيل المرصدة للجهاد والإبل المعدة للحمل في سبيل الله ولإبل الزكاة وغيرها، كما حمى عمر النقيع لإبل الصدقة (^٢)، وحماها بالكلب عجيب، فإنهم يحمون بما شاءوا، نعم كان وائل بن ربيعة التغلبي فعل ذلك فغلب عليه اسم كليب؛ لأنه حمى الحمى بعوي كلب كان يقطع يديه ويدعه وسط مكان يريده، فأي موضع بلغ عواه لا يقربه أحد، وبسببه كانت حرب البسوس المشهورة.\nوأصل الحمى في اللغة: المنع، يعني: لا منع لما لا مالك له من الناس من أرضٍ أو كلأ إلا لله ورسوله. وذكر ابن وهب أن النقيع الذي حماه الشارع قدره ميل في ثمانية أميال حماه لخيل المهاجرين، وقد أسلفنا أن مساحته بريد في بريد، وحمى أبو بكر الربذة لما يحمل عليه في سبيل الله نحو خمسة أميال في مثلها، وحمى ذلك عمر لإبل الصدقة وحمى أيضًا السرف وهو مثل الربذة.\nوزاد عثمان في الحمى لما كثرت الإبل والبقر في أيامه من الصدقات. أصل فعلهم ذلك من سنة رسول الله - ﷺ -، فمعنى قوله: (\"لا حمى إلا لله ولرسوله\") أي: أنه لا حمى لأحد يخص نفسه يرعى فيه ماشيته دون سائر الناس، وإنما هو لله ولرسوله ولمن ورث\n_________\n(^١) كذا في الأصل وفي (ف): فحوى.\n(^٢) \"النهاية في غريب الحديث\" ١/ ٤٤٧.","vol":"15","page":365},{"text":"ذلك عنه من الخلفاء بعده إذا احتاج إلى ذلك لمصلحة المسلمين، كما فعل الصديق والفاروق وعثمان لما احتاجوا إلى ذلك.\nوقد عاتب رجل من العرب عمر، فقال له: بلاد الله حميت لمال الله، وأُنْكِرَ أيضًا على عثمان أنه زاد في الحمى، وليس لأحد أن ينكر ذلك؛ لأنه - ﵇ - قد تقدم إليه ولخلفائه الاقتداء به والاهتداء، وإنما يحمي الإمام ما ليس بملك لأحد مثل: بطون الأودية والجبال والموات، وإن كان قد ينتفع المسلمون بتلك المواضع فمنافعهم في حماية الإمام لها أكثر.\nوقال ابن التين: معنى الحديث: لا حمى إلا على ما أذن الله لرسوله أن يحميه لا ما كان يحميه العزيز في الجاهلية كما سلف.","vol":"15","page":366},{"text":"<span data-type='title' id=toc-1728>١٢ - باب شُرْبِ النَّاسِ وَالدَّوَابِّ مِنَ الأَنْهَارِ</span>\n٢٣٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الخَيْلُ لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الَّذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ، فَأَطَالَ بِهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ مِنَ المَرْجِ أَوِ الرَّوْضَةِ كَانَتْ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهُ انْقَطَعَ طِيَلُهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، فَهِيَ لِذَلِكَ أَجْرٌ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَتَعَفُّفًا ثُمَّ لَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا، فَهِيَ لِذَلِكَ سِتْرٌ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً وَنِوَاءً لأَهْلِ الإِسْلَامِ، فَهِيَ عَلَى ذَلِكَ وِزْرٌ\". وَسُئِلَ رَسُولُ اللهِ - ﷺ - عَنِ الحُمُرِ، فَقَالَ: \"مَا أُنْزِلَ عَلَيَّ فِيهَا شَيْءٌ إِلَّا هَذِهِ الآيَةُ الجَامِعَةُ الفَاذَّةُ ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ [الزلزلة ٧ - ٨]. [٢٨٦٠، ٣٦٤٦، ٤٩٦٢، ٤٩٦٣، ٧٣٥٦، ١٤٠٢، ١٤٠٣، ٢٣٧٨، ٣٠٧٣، ٤٥٦٥، ٤٦٥٩، ٦٩٥٧، ٦٩٥٨، ٧٣٥٦ - مسلم: ٩٨٧ - فتح: ٥/ ٤٥]\n\n٢٣٧٢ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ يَزِيدَ -مَوْلَى المُنْبَعِثِ- عَنْ زَيْدِ بْنِ خَالِدٍ ﵁ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَسَأَلَهُ عَنِ اللُّقَطَةِ، فَقَالَ: \"اعْرِفْ عِفَاصَهَا وَوِكَاءَهَا، ثُمَّ عَرِّفْهَا سَنَةً، فَإِنْ جَاءَ صَاحِبُهَا وَإِلَّا فَشَأْنَكَ بِهَا\". قَالَ: فَضَالَّةُ الغَنَمِ؟ قَالَ: \"هِيَ لَكَ، أَوْ لأَخِيكَ أَوْ لِلذِّئْبِ\". قَالَ: فَضَالَّةُ الإِبِلِ؟ قَالَ: \"مَالَكَ وَلَهَا؟ مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا، تَرِدُ المَاءَ وَتَأْكُلُ الشَّجَرَ حَتَّى يَلْقَاهَا رَبُّهَا\". [انظر: ٩١ - مسلم: ١٧٢٢ - فتح: ٥/ ٤٦]\nذكر حديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الخَيْلُ لثلاثة: لِرَجُلٍ أَجْرٌ، وَلرَجُلٍ سِتْرٌ، وَعَلَى رَجُل وِزْرٌ .. \" الحديث بطوله وفيه: \"ولو أنها مرت بنهر فشربت منه ولم يرد أن يسقي كان ذلك حسنات له\".","vol":"15","page":367},{"text":"وحديث زيد بن خالد في اللقطة قال: فضالة الإبل، قال: \"مالك ولها معها سقاؤها وغذاؤها ترد الماء وتأكل الشجر حتى يلقاها ربها\".\nوسيأتي في بابه (^١) وموضع الترجمة \"ترد الماء\"، وقام الإجماع على جواز الشرب من الأنهار دون استئذان أحد؛ لأن الله خلقها للناس والبهائم، وأنه لا مالك لها غير الله، وقام أيضًا على أنه لا يجوز لأحد بيع الماء في النهر؛ لأنه لا يتعين لأحد فيه حق، فإذا أخذه في وعائه أو آنيته جاز له بيعه كما سلف. وقال مالك: لا بأس ببيع الماء بالماء متفاضلًا وإلى أجل (^٢)، وهو قول أبي حنيفة. وقال محمد: هو مما يكال أو يوزن، كما صح أنه كان يتوضأ بالمد ويغتسل بالصاع، وعلى هذا لا يجوز عنده فيه التفاضل والنسيئة؛ لأن علته في الربا الكيل والوزن. وقال الشافعي: لا يجوز بيعه متفاضلًا ولا إلى أجل؛\nلأن علته في الربا أن يكون مأكولًا جنسًا. ومعنى: (\"ولرجل سِتر\") أي: تكفه عن المسألة وتغنيه عن الناس.\nومعنى (\"ربطها\"): أعدها للجهاد، وأصله من الربط، ومنه الرباط، وهو حبس الرجل نفسه في الثغور وإعداده الأهبة لذلك. وقيل: من ربط صاحبه عن المعاصي وعقله عنها فمنَّ كمن ربط وعقل.\nوقوله: (فأطال) أي: شدها في طِوَله، وهو حبل يشد أحد طرفيه في خية ووتد، ثم يعلق به الفرس من الطرف الآخر فيه ليدور فيه، ولا يعثر فيذهب على وجهه.\nوقوله: (\"في مرج\")، المرج: الأرض الواسعة.\n_________\n(^١) سيأتي في كتاب اللقطة برقم (٢٤٢٧) باب: ضالة الإبل، وبرقم (٢٤٢٨)، باب: ضالة الغنم، وبرقم (٢٤٢٩) باب: إذا لم يوجد صاحب اللقطة.\n(^٢) انظر: \"المدونة\" ٣/ ١٦٥.","vol":"15","page":368},{"text":"قال أبو المعالي: تجمع الكلأ الكثير والماء تمرج فيها الدواب حيث شاءت، والجمع: مروج.\nوالروضة: الموضع الذي يستنقع فيه الماء ويكون فيه نبات مجتمع.\nقال أبو عبيد: ولا يكون إلا في ارتفاع (^١). وقال الداودي: المكان المرتفع أعلاه يكون فيه الكلأ.\nوقال الجوهري: الروضة من البقل والعشب (^٢).\nوقال ابن مزين: المرج: المهمل في المرج، والروضة: ما في طيلة ذلك. والطيل والطول والطَّوِيْلَةُ والتطول كله حبل طويل تشد به قائمة الدابة. وقيل: هو الحبل تشد به ويمسك صاحبه بطرفه ويرسلها ترعى. وفي \"الجامع\": ومنهم من يشدد فيقول: الطِّوَلُّ.\nوقال الجوهري: لم يسمع في الطِّوَل الذي هو الحبل إلا بكسر الأول وفتح الثاني، وشدده الراجز منظور بن مرثد الأسدي ضرورة، وقد يفعلون مثل ذلك كثيرًا، ويزيدون في الحرف من بعض حروفه (^٣).\nوقال ابن وهب فيما حكاه عياض: هو الرسَن، وهو بالياء هنا للكافة (^٤)، ووقع عند البخاري في موضع بالواو بدلها، وأنكر يعقوب الياء، وقال: لا يقال إلا بالواو، وعن الأخفش هما سواء، وهو\nمنتهى رسن الدابة. وعبارة يعقوب: أما الحبل فلم أسمعه إلا بكسر أوله وفتح الثاني كقولك: أرخ للفرس من طوله، وزعم الخضراوي أن بعضهم أجاز فيه طوال، كما تقوله العامة، وأنكر ذلك الزبيدي وقال: لا أعرفه صحيحًا.\n_________\n(^١) \"غريب الحديث\" ١/ ١٥.\n(^٢) \"الصحاح\" ٣/ ١٠٨١ مادة: (روض).\n(^٣) \"الصحاح\" ٥/ ١٧٥٤ مادة: طول.\n(^٤) \"مشارق الأنوار\" ١/ ٣٢٢.","vol":"15","page":369},{"text":"وقوله: (\"فاستنت شرفًا أو شرفين\") أي: أفلتت فمرحت، والاستنان تفعل من السنن وهو القصد، وقيل: معناه: لجت في عدوها إقبا لًا وإدبارًا. وقيل: إنه يختص بالجري إلى فوق. وقيل: هو النشاط والمرح. وفي \"البارع\": هو كالرقص. وقيل: استنت: رعت، وقيل: الجري بغير فارس.\nوقال الداودي: استنت: علت وهذا لم يقله غيره، والشرف بفتح الشين المعجمة والراء: ما أشرف من الأرض وارتفع.\nوقوله: (\"فشربت منه ولم يرد أن يسقي\")، هذا من باب التنبيه؛ لأنه إذا كان تحصل له هذِه الحسنات من غير أن يقصد سقيها، فإذا قصد وأوفى بأضعافها، ولا يريد به أن يمنعها من شرب يضرُّ بها أو به إذا\nاحتسبت للشرب بفوته ما يؤمله أو إدراك ما يخافه (^١): أو لأنه كره أنها تشرب من ماء غيره بغير إذن.\nقال الداودي: فيه دلالة أن يسقي إذا أراد. (والنهر) بفتح الهاء وإسكانها لغتان فصيحتان ذكرهما ثعلب في \"فصيحه\" (^٢)، والفتح أفصح كما قاله القزاز والهروي. قال ابن خالويه: والأصل فيه التسكين، وإنما جاز فتحه؛ لأن فيه حرفًا من حروف الحلق قال وحروف الحلق إذا وقعت آخر الكلام فتح وسطها، وإذا وقعت وسطًا فتحت نفسها. وعند اللبلي (^٣) قال بعضهم: لأنه حرف استعلاء وفتح\n_________\n(^١) هكذا في الأصل، والكلام غير مستقيم، وانظر: \"المفهم\" ٣/ ٢٩، \"عمدة القاري\" ١٠/ ٢٢٦.\n(^٢) \"فصيح ثعلب\" ص ٤٥.\n(^٣) هو أبو جعفر أحمد بن يوسف الفهري، توفي بتونس سنة ٦٩١ ص، وله \"تحفة المجد الصريح في شرح كتاب الفصيح\". قال ابن الحنائي: لم تكتحل عين الزمان بمثله في تحقيقه وغزارة فوائده. انظر: \"نفح الطيب\" ٢/ ٢٠٨، \"كشف الظنون\" ٢/ ١٢٧٣.","vol":"15","page":370},{"text":"لاستعلائه. وفي \"الموعب\": نَهَر ونهور، وقال أبو حاتم: نَهْر وأنهار ولا يقال: نهر، وأصله الفسحة، وقوله: (\"تغنيًا وتعففًا\") يعني: يستغني به عما في أيدي الناس، ويتعفف عن سؤالهم بما يعمله عليها\nويكتسبه على ظهورها.\nوقوله: (\"ولم ينس حق الله في رقابها ولا ظهورها\") هو ما للخيل على أربابها في ركوبهم عليها وقودهم إياها بأعناقها بغير تعسف ولا حمل ما لا تطيقه، وقد أمر الشارع بالرفق بها وقيل: هو أن يغيث بها الملهوف ومن تجب معونته. وقال أصحاب أبي حنيفة: يريد وجوب الزكاة فيها، وعلى هذا الحديث اعتمد أصحابه في زكاة الخيل السائمة.\nوقوله: (\"ونِواء لأهل الإسلام\") النواء: بكسر النون والمد: المعاداة، وهو أن ينوي إليك، وينوي إليه أي: ينهض. وقال الداودي: هو بفتح النون والقصر منونًا. كذا روى، والأول قول جماعة أهل اللغة من نوأته نواء إذا عاديته.\nقال صاحب \"المطالع\": والقصر (^١) مع فتح النون وهم، وعند الإسماعيلي قال ابن أبي الحجاج عن أبي المصعب: (بواء) بالباء. و(الوزر) بكسر الواو و(الإثم) يريد باعتقاده وإن لم يقاتلهم عليها. و(الحُمُرُ) بضم الميم جمع حمار، و(الفاذة) بالذال المعجمة أي: المنفردة القليلة النظير في معناها، وجمعت على انفرادها حكم الحسنات والسيئات المتناولة لكل خير ومعروف، ومعناه: أن من أحسن إليها أو أساء رآه في الآخرة إذا كلفها فوق الطاقة.\n_________\n(^١) ورد بهامش الأصل: يعني مع القصر فإنه كذا عزاه الداودي ووهمه.","vol":"15","page":371},{"text":"وقال ابن مسعود: هذِه أعدل آية في القرآن (^١)، ولم ينكر عليه عمر، وقد يحتج به من رأى أنه - ﷺ - لم يكن مجتهدًا وإنما كان يحكم بالوحي، وأجيب: بأنه لم يظهر له أو (يفسر) (^٢) الله من أحكامها وأحوالها ما قاله في الخيل وغيرها، وإنما لم يسأله عن البغال لقلتها عندهم أو لأنها بمنزلة الحمار، وفي الحديث إشارة إلى التمسك بالعموم وهو تنبيه الآية على الاستنباط والقياس وكيف يفهم معنى التنزيل؛ لأنه نبه بما لم يذكر الله في كتابه وهي الحمر بما ذكر \"من عمل مثقال ذرة خيرًا\" إذ كان معناهما واحدًا، وهذا نفس القياس الذي ينكره من لا تحصيل له.\nوحديث اللقطة فيه العفاص والوكاء وهما بكسر أولهما، والأول: الوعاء، والثاني: الربط (^٣)، يقال: أوكيته إيكاءً فهو موكى بغير همز. قال ابن القاسم: (العفاص): الخرقة، و(الوكاء): الخيط وعكسه أشهب. قال ابن التين: وأهل اللغة على الأول، و(سقاؤها): جوفها فتستغني به حتى ترد الماء، و(حذاؤها): خفها، وأصل الحذاء: النعال التي تحذى فقيل لأخفافها: حذاء من ذلك، وكذلك يقال لحوافر الخيل. قال المازري: أعناقها.\n_________\n(^١) وذكره السيوطي في \"الدر المنثور\" ١/ ٥٧٣ - ٥٧٤ عن ابن مسعود أنه قال \"سمعت رسول الله - ﷺ - يقول: أعظم آية في القرآن ﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الحَيُّ القَيُّومُ﴾ وأعدل آية في القرآن ﴿إِنَّ اللَّهَ يَأْمُرُ بِالعَدْلِ وَالإِحْسَانِ﴾ وأخوف آية في القرآن ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ وأرجى آية في القرآن ﴿قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللهِ﴾ وعزاه لابن مردويه والشيرازي في \"الألقاب\"، والهروي في \"فضائله\".\n(^٢) كذا في الأصل وفي (ف): يعين.\n(^٣) انظر: \"النهاية في غريب الحديث\" لابن الأثير ٣/ ٢٦٣ مادة (عفص)، \"لسان العرب\" ٥/ ٣٠١٤ مادة (عفص)، ٨/ ٤٩٠٤، مادة (وكأ)، \"تاج العروس\" ٩/ ٣٠٨ (عفص)، \"غريب الحديث\" لابن سلام ١/ ٣١٧.","vol":"15","page":372},{"text":"<span data-type='title' id=toc-1729>١٣ - باب بَيْعِ الحَطَبِ وَالكَلإِ</span>\n٢٣٧٣ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنِ الزُّبَيْرِ بْنِ العَوَّامِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لأَنْ يَأْخُذَ أَحَدُكُمْ أَحْبُلًا، فَيَأْخُذَ حُزْمَةً مِنْ حَطَبٍ فَيَبِيعَ، فَيَكُفَّ اللهُ بِهِ وَجْهَهُ، خَيْرٌ مِنْ أَنْ يَسْأَلَ النَّاسَ أُعْطِيَ أَمْ مُنِعَ\". [انظر: ١٤٧١ - فتح: ٥/ ٤٦]\n\n٢٣٧٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عُبَيْدٍ -مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ- أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لأَنْ يَحْتَطِبَ أَحَدُكُمْ حُزْمَةً عَلَى ظَهْرِهِ خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ أَحَدًا فَيُعْطِيَهُ أَوْ يَمْنَعَهُ\". [انظر: ١٤٧٠ - مسلم: ١٠٤٢ - فتح: ٥/ ٤٦]\n\n٢٣٧٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي ابْنُ شِهَابٍ عَنْ عَلِيِّ بْنِ حُسَيْنِ بْنِ عَلِيٍّ، عَنْ أَبِيهِ حُسَيْنِ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ﵃ أَنَّهُ قَالَ: أَصَبْتُ شَارِفًا مَعَ رَسُولِ اللهِ - ﷺ - فِي مَغْنَمٍ يَوْمَ بَدْرٍ قَالَ: وَأَعْطَانِي رَسُولُ اللهِ - ﷺ - شَارِفًا أُخْرَى، فَأَنَخْتُهُمَا يَوْمًا عِنْدَ بَابِ رَجُلٍ مِنَ الأَنْصَارِ، وَأَنَا أُرِيدُ أَنْ أَحْمِلَ عَلَيْهِمَا إِذْخِرًا لأَبِيعَهُ، وَمَعِي صَائِغٌ مِنْ بَنِي قَيْنُقَاعَ فَأَسْتَعِينَ بِهِ عَلَى وَلِيمَةِ فَاطِمَةَ، وَحَمْزَةُ بْنُ عَبْدِ المُطَّلِبِ يَشْرَبُ فِي ذَلِكَ البَيْتِ مَعَهُ قَيْنَةٌ، فَقَالَتْ: أَلَا يَا حَمْزَ لِلشُّرُفِ النِّوَاءِ. فَثَارَ إِلَيْهِمَا حَمْزَةُ بِالسَّيْفِ، فَجَبَّ أَسْنِمَتَهُمَا، وَبَقَرَ خَوَاصِرَهُمَا، ثُمَّ أَخَذَ مِنْ أَكْبَادِهِمَا -قُلْتُ لاِبْنِ شِهَابٍ: وَمِنَ السَّنَامِ؟ قَالَ: قَدْ جَبَّ أَسْنِمَتَهُمَا فَذَهَبَ بِهَا- قَالَ ابْنُ شِهَابٍ: قَالَ عَلِيٌّ ﵁: فَنَظَرْتُ إِلَى مَنْظَرٍ أَفْظَعَنِي فَأَتَيْتُ نَبِيَّ اللهِ - ﷺ - وَعِنْدَهُ زَيْدُ بْنُ حَارِثَةَ فَأَخْبَرْتُهُ الخَبَرَ، فَخَرَجَ وَمَعَهُ زَيْدٌ، فَانْطَلَقْتُ مَعَهُ، فَدَخَلَ عَلَى حَمْزَةَ فَتَغَيَّظَ عَلَيْهِ فَرَفَعَ حَمْزَةُ بَصَرَهُ وَقَالَ: هَلْ أَنْتُمْ إِلَّا عَبِيدٌ لآبَائِي فَرَجَعَ رَسُولُ اللهِ - ﷺ - يُقَهْقِرُ حَتَّى خَرَجَ عَنْهُمْ، وَذَلِكَ قَبْلَ تَحْرِيمِ الخَمْرِ. [انظر: ٢٠٨٩ - مسلم: ١٩٧٩ - فتح: ٥/ ٤٦]","vol":"15","page":373},{"text":"ذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث الزبير بن العوام، عن النبي - ﷺ - قال: \"لأَنْ يَأْخُذَ أَحَدُكُمْ أَحْبُلًا، فَيَأْخُذَ حُزْمَةً مِنْ حَطَبٍ فَيَبِيعَ، فَيَكُفَّ اللهُ بِهِ وَجْهَهُ، خَيْرٌ مِنْ أَنْ يَسْأَل النَّاس أُعْطِيَ أو مُنِعَ\".\nثانيها:\nحديث أبي عبيد مولى عبد الرحمن بن عوف، أنه سمع أبا هريرة، قال رسول الله - ﷺ -: \"لأن يحتطب أحدكم حزمة على ظهره خيرٌ له من أن يسال أحدًا فيعطيه أو يمنعه\".\nوقد سلفا في باب الاستعفاف عن المسألة (^١) (^٢)، وأبو عبيد (ع) هذا اسمه سعد بن عبيد مولى عبد الرحمن بن الأزهر بن عبد عوف بن عبد بن الحارث بن زهرة، وينسب أيضًا إلى عبد الرحمن بن عوف بن عبد عوف؛ لأنهما ابنا عم، القرشي الزهري الذي مات سنة ثمانٍ وتسعين، تابعي.\nثالثها:\nحديث علي: أَصَبْتُ شَارِفًا مَعَ رَسُولِ اللهِ - ﷺ - فِي مَغْنَمٍ يَوْمَ بَدْرٍ قَالَ: وَأَعْطَانِي رَسُولُ اللهِ - ﷺ - شَارِفًا أُخْرى فأنختهما يومًا عند باب رجل من الأنصار، وأنا أريد أن أحمل عليهما إذخرا لأبيعه، ومعي صائغ من بني قينقاع فأستعين به على وليمة عرس فاطمة، وحمزة بن عبد المطلب\n_________\n(^١) سلف برقم (١٤٧٠ - ١٤٧١) كتاب: الزكاة.\n(^٢) ورد بهامش الأصل: في الزكاة.","vol":"15","page":374},{"text":"يشرب في ذلك البيت .. الحديث، وسلف بعضه في باب: ما قيل في الصواغ (^١).\nفي الباب: إباحة الاحتطاب في المباحات والاختلاء من نبات الأرض، كل ذلك مباح حتى يقع الحظر من مالك الأرض فترتفع الإباحة، وعن مالك: من كانت له أرض يملكها ليست بأرض جزية فأراد أن يبيع ما ينبت فيها من المرعى بعد (طيبه) (^٢) أنه لا بأس به.\nوقال أشهب: لا يجوز ذلك؛ لأنه رزق من رزق الله، ولا يحل لرب الأرض أن يمنع منه أحدًا للحديث السالف: \"لا يمنع فضل الماء؛ ليمنع به الكلأ\" (^٣) ولو كان النبات في حائط إنسان لما حلَّ له أن يمنع منه أحدًا للحديث السالف. \"لا حمى إلا لله ولرسوله\". وقال الكوفيون كقول أشهب (^٤).\nوفيه: أن تضمين الجنايات بين ذوي الأرحام العادة فيها أن تهدر من أجل القرابة، كما هدر علي قيمة الناقتين، والجناية فيهما مع وكيد الحاجة إليهما، وإلى ما كان يستقبله من الإنفاق في وليمة عرسه.\nوفيه: أن للإمام أن يمضي إلى أهل بيت بلغه أنهم على منكر فيغيره.\nوفيه: علة تحريم الخمر. ومعنى قوله تعالى: ﴿إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ العَدَاوَةَ وَالبَغْضَاءَ فِي الخَمْرِ﴾ [المائدة: ٩١] الآية، من أجل ما جفي به حمزة على الشارع من هُجْر القول (^٥).\n_________\n(^١) سلف برقم (٢٠٨٩) كتاب: البيوع.\n(^٢) كذا في الأصل وفي (ف): جنيه.\n(^٣) سلف برقم (٢٣٥٣) باب: من قال إن صاحب الماء أحق بالماء.\n(^٤) \"النوادر والزيادات\" ١٠/ ٥٠٩.\n(^٥) \"شرح ابن بطال\" ٦/ ٥٠٨ وعزاه إلى المهلب في شرحه.","vol":"15","page":375},{"text":"قوله: (ومعي رجل صائغ) كذا في الأصول، وعند أبي ذر وأبي الحسن. (طالع) أي: يدله على الطريق. و(قينقاع): مثلث النون كما سلف. و(القينة): المغنية وتطلق على الماشطة والأمة. قال ابن فارس: والعامة تسمي المغنية: قينة (^١).\nوقوله: (فقالت: يا حمز للشرف النواء) حمز مرخم، فإن شئت ضممت الزاي أو فتحتها. (والشُّرُف): جمع شارف وهي المسنة من النوق. قال الداودي: والشرب القوم يجتمعون على الشراب. و(النواء) جمع ناوية، والناوية: السمينة، وقد نوت نياءً ونواية. قال أبو حنيفة: أنوينا إبلنا أسمناها (^٢)، وقال الخطابي: الني: السمين (^٣)، والنيّ: اللحم الطري، وقال الداودي: النواء: الحباء والكرامة (^٤)، جعل الفاء ياء توهمًا فعكس المعنى ولم يروه أحد بالباء، وكذلك تصحف عليه النواء والبيت معروف مشهور وآخره: فهن معقلات بالفِناء، وإنما أخذ حمزة السنام والكبد؛ لأن العرب تقول: أطايب الجزور السنام والكبد. (وثار): وثب. (وجَبَّ) قطع. وقيل: للخصي مجبوب أي: مقطوع، (وبقر): شق، (وأفظعني): هالني، قال ابن فارس: أفظع الأمر وفظع: اشتد وهو مفظع وفظيع (^٥)، ودخول علي على رسول الله - ﷺ - وزيد بن حارثة عنده فيه خصوصيته به، وكانوا يلجئون إليه في نوائبهم.\n_________\n(^١) \"المجمل\" ٢/ ٧٣٩.\n(^٢) انظر: \"المخصص\" لابن سيده ٢/ ١٦٤.\n(^٣) \"أعلام الحديث\" ٢/ ١١٨٢، \"معالم السنن\" ٣/ ٢٢.\n(^٤) انظر \"مشارق الأنوار\" ٢/ ٣٣.\n(^٥) \"المجمل\" ٢/ ٧٢٣ مادة (فظع).","vol":"15","page":376},{"text":"وقوله: (هل أنتم إلا عبيد لأبي). قال الداودي: يعني: لأن أباه جدهم، وهو أب، والجد كالسيد، وظاهره بخلاف ذلك؛ لأن حمزة كان ثملًا، فقال ما ليس بحق، وكذلك قال: (هل أنتم إلا عبيد لآبائي).\nوقيل فيه: إن السكران إذا نطق وافترى لا شيء عليه، وعورض بأن الشارع وعليًّا تركا حقوقهما، وأيضًا فالخمر كانت حلالًا إذ ذاك بخلاف الآن فيلزم بذلك؛ لأنه أدخله على نفسه.\nومعنى: (يقهقر): يرجع وراءه. وقوله: (وذلك قبل تحريم الخمر)، سببه أن حمزة توفي يوم أحد (^١) وحرمت بعد، ولذلك عذره. قال الخطابي: ومن قال بعده لم يعذر (^٢).\n_________\n(^١) ورد بهامش الأصل: أي: في السنة الثالثة.\n(^٢) \"أعلام الحديث\" ٢/ ١١٨٢.","vol":"15","page":377},{"text":"<span data-type='title' id=toc-1730>١٤ - باب القَطَائِعِ</span>\n٢٣٧٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ بن زيد، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: سَمِعْتُ أَنَس بن مالك قَالَ: أَرَادَ النَّبِيُّ - ﷺ - أَنْ يُقْطِعَ مِنَ البَحْرَيْنِ، فَقَالَتِ الأَنْصَارُ: حَتَّى تُقْطِعَ لإِخْوَانِنَا مِنَ المُهَاجِرِينَ مِثْلَ الذِي تُقْطِعُ لَنَا قَالَ: \"سَتَرَوْنَ بَعْدِي أَثَرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي\". [٢٣٧٧، ٣١٦٣، ٣٧٩٤ - فتح: ٥/ ٤٧]\nحدثنا سليمان بن حرب، ثنا حماد بن زيد، عن يحيى بن سعيد قال: سمعمت أنس بن مالك قال: أراد النبي - ﷺ - أن يقطع من البحرين، فقالت الأنصار: حتى تقطع لإخواننا من المهاجرين مثل الذي تقطع لنا، فقال: \"سترون بعدي أثرة، فاصبروا حتى تلقوني\".","vol":"15","page":378},{"text":"<span data-type='title' id=toc-1731>١٥ - باب كِتَابَةِ القَطَائِعِ</span>\n٢٣٧٧ - وَقَالَ اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ أَنَسٍ ﵁: دَعَا النَّبِيُّ - ﷺ - الأَنْصَارَ لِيُقْطِعَ لَهُمْ بِالبَحْرَيْنِ، فَقَالُوا: يَا رَسُولَ اللهِ، إِنْ فَعَلْتَ فَاكْتُبْ لإِخْوَانِنَا مِنْ قُرَيْشٍ بِمِثْلِهَا، فَلَمْ يَكُنْ ذَلِكَ عِنْدَ النَّبِيِّ - ﷺ - فَقَالَ: \"إِنَّكُمْ سَتَرَوْنَ بَعْدِي أَثَرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي\". [انظر: ٢٣٧٦ - فتح: ٥/ ٤٨]\nوقالَ اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ أَنَسٍ: دَعَا النَّبِيُّ - ﷺ - الأَنْصَارَ ليُقْطِعَ لَهُمْ بِالبَحْرَيْنِ، فَقَالُوا: يَا رَسُولَ اللهِ، إِنْ فَعَلْتَ فَاكْتُبْ لإِخْوَانِنَا مِنْ قُرَيْشِ بِمِثْلِهَا، فَلَمْ يَكُنْ ذَلِكَ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ: \"إِنَّكُمْ سَتَرَوْنَ بَعْدِي .. \" الحديث.\nالشرح:\nقال أبو نعيم: ذكر البخاري حديث الليث بلا رواية، وأراه أنه كان عنده عن عبد الله بن صالح فلذلك أرسله.\nوعند الإسماعيلي: أقطع الأنصار البحرين أو أراد أن يعطيهم أو دعاهم ليقطعهم. قالوا: لا، حتى تقطع إخواننا من المهاجرين مثل الذي أقطعتنا، وفي لفظ: دعا الأنصار ليقطعهم البحرين أو طائفة منها.\nقال حماد بن زيد: قال يحيى: فمن لهم في هذا الأمر ما للأنصار أمرهم أن يصبروا حتى يلقوه، فمن لم يكن له من الحق ما للأنصار أن يصبر.\nقال الإسماعيلي: ذكر الكتاب الثوري وابن عيينة وأبو بكر بن عياش والثقفي وجرير والقاسم بن معن وغيرهم عن يحيى، ولفظه: \"ستلقون بعدي أثرة\" للأنصار، رواها البخاري، عن أسيد بن حضير في مناقب","vol":"15","page":379},{"text":"الأنصار (^١). وعن عبد الله بن زيد بن عاصم في غزوة الطائف (^٢)، وعن أنس بن مالك بزيادة: \"أثرة شديدة فاصبروا حتى تلقوا الله ورسوله فإني على الخوض\" (^٣).\nإذا تقرر ذلك، فالكلام عليه من أوجه:\nأحدها:\n(ليقطع لهم) بضم الياء من أقطع، يقال: استقطع فلان الإمام إذا سأله أن يعطيه شيئًا وهو تسويغ الإمام من مال الله شيئًا لمن يراه أهلًا لذلك، وأكثر ما يستعمل في إقطاع الأرض، وهو أن يخرج منها شيئًا يحوزه إما أن يملكه إياه فيعمره أو يجعل له غلته مدة. وفي الحديث: لما قدم المدينة أقطع الناس الدور (^٤)، أي: أنزلهم في دور الأنصار.\nقال صاحب \"المطالع\": والذي في هذا الحديث ليس من هذا، فإن البحرين كانت صلحًا فلم يكن لهم في أرضها شيء وإنما هم أهل جزية، وإنما معناه عند علمائنا: إقطاع مال من جزيتهم يأخذونه فقال: منه أقطع بالألف وأصله من القطع كأنه قطعه له من جملة المال. وقد جاء في\n_________\n(^١) البخاري (٣٧٩٢) المناقب: قول النبي - ﷺ - للأنصار: \"اصبروا حتى تلقوني على الحوض\".\n(^٢) سيأتي برقم (٤٣٣٠) كتاب المغازي.\n(^٣) سيأتي برقم (٣١٤٧) كتاب فرض الخمس، باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه.\n(^٤) رواه الطبراني ١٠/ ٢٢٢ (١٠٥٣٤)، وفي \"الأوسط\" ٥/ ١٦٢ (٤٩٤٩)، وأبو نعيم في \"الحلية\" ٧/ ٣١٥، عن يحيى بن جعدة، عن ابن مسعود، مرفوعًا، ورواه الشافعي في \"مسنده\" بترتيب السندي ٢/ ١٣٣ (٤٣٥)، والبيهقي في \"الكبرى\" ٦/ ١٤٥ (١١٨٠١)، عن يحيى بن جعدة، موقوفا. قال الهيثمي في \"المجمع\" ٤/ ١٩٧: رواه الطبراني في \"الكبير\" و\"الأوسط\" ورجاله ثقات.","vol":"15","page":380},{"text":"حديث بلال بن الحارث أنه - ﵇ - أقطعه معادن القبلية، رواه أحمد (^١).\nوقال الخطابي: إقطاعه من البحرين كان على أحد وجهين إما من الموات الذي لم يملكه أحد فيملك بالإحياء، وإما أن يكون من العمارة من حقه في الخمس، فقد روي أنه افتتح البحرين فترك أرضها فلم يقسمها كما فتح أرض بني النضير فتركها ولم يقسمها كما قسم خيبر.\nقال: وذهب أكثر أهل العلم إلى أن العامر من الأرض للحاضر النفع، والأصول من الشجر كالنخل وغيرها، وأما المياه التي في العيون والمعادن الظاهرة كالملح والقار والنفط ونحوها لا يجوز إقطاعها، وذلك أن الناس كلهم شركاء في الماء والملح، وما في معناهما مما يستحقه الآخذ له بالسبق إليه، فليس لأحد أن يحتجزها لنفسه أو يحظر منافعها على أحد من شركائه المسلمين.\nوقد روي أنه - ﵇ - أقطع أبيض بن حمال المازني ملح مأرب، فقال رجل: يا رسول الله، إنه كالماء العدّ؛ قال: \"فلا إذًا\" (^٢) رواه أصحاب السنن الأربعة واستغربه الترمذي، وفي بعض نسخه تحسينه (^٣)، وصححه ابن حبان (^٤).\n_________\n(^١) \"مسند أحمد\" ١/ ٣٠٦، وحسنه الألباني في \"صحيح أبي داود\" (٢٦٩٢).\n(^٢) \"أعلام الحديث\" ٢/ ١١٨٩ - ١١٩٠.\n(^٣) رواه أبو داود (٣٠٦٤)، والترمذي (١٣٨٠) وقال: حديث غريب، وابن ماجه (٢٤٧٥)، والنسائي في \"الكبرى\" واللفظ له ٣/ ٤٠٥، ٤٠٦.\nوقال الحافظ في \"التلخيص\" ٣/ ٦٤: وصححه ابن حبان وضعفه ابن القطان.\nوقال الألباني في \"صحيح سنن أبي داود\" (٢٦٩٤): حسن دون جملة الخفاف وصححه ابن حبان.\n(^٤) \"صحيح ابن حبان\" ١٠/ ٣٥١ (٤٤٩٩).","vol":"15","page":381},{"text":"وخالف ابن القطان (^١).\nولابن ماجه أنه - ﷺ - لما استقاله أقطع له أرضًا بالجرف، جرف مراد مكانه حين أقاله منه (^٢)، وللترمذي مصححًا أنه سأل النبي - ﷺ - عن حمى الآراك فقال: \"لا حمى فيه\" (^٣)، فأما المعادن التي لا يتوصل إلى نيلها ونفعها إلا بكدوح واعتمال واستخراج لما في بطونها، فإن ذلك لا يوجب الملك الباتَّ، ومن أقطع شيئًا منها كان له ما دام يعمل فيه، فإذا قطع العمل عاد إلى أصله، فكان للإمام إقطاعه غيره (^٤).\nونقل ابن بطال عن إسماعيل بن إسحاق: أن مال البحرين كان من الجزية -وقد أسلفناه-؛ لأن المجوس كانوا فيها كثيرًا في ذلك الوقت بسبب سلطان كسرى كان بها وكان فيها أيضًا من أهل الذمة سوى\nالمجوس، وكان عامله عليها أبان بن سعيد بن العاص.\nقال ابن بطال: فهذا يدل أن الذي أراد أن يقطع النبي - ﷺ - للأنصار من البحرين لم تكن نفس الأرض؛ لأنها كانت أرض صلح يؤدي أهلها الجزية عليها، وإنما أراد أن يقطع لهم مالًا يأخذونه من جزية البحرين؛ لأن الجزية تجري مجرى الخراج والخمس، يجوز أخذها للأغنياء، وليست تجري مجرى الصدقة.\n_________\n(^١) \"بيان الوهم والإيهام\" ٥/ ٨٠ (٢٣٢٣). وقال فيه: وسكت عنه -يعني: عبد الحق-[يعني عبد الحق]، وكل من دون أبيض بن حمال مجهول، وهم خمسة، ما منهم من يعرف له حال، ومنهم من لم يرو عنه شيء من العلم إلا هذا، وهم الأربعة يستثنى منهم محمد بن يحيي بن قيس، فإنه قد روى عنه جماعة.\n(^٢) \"سنن ابن ماجه\" (٢٤٧٥).\n(^٣) رواه الترمذي (١٣٨٠) بلفظ مقارب.\n(^٤) \"أعلام الحديث\" ٢/ ١١٩٠.","vol":"15","page":382},{"text":"ثانيها:\nقوله: (فلم يكن ذلك عند رسول الله - ﷺ -) يعني: فلم يرده؛ لأنه كان أقطع المهاجرين أرض بني النضير حين جلوا عنها فاستغنوا عن (زبد) (^١) الأنصار ومشاركتهم وردوا إليهم منائحهم.\nثالثها:\nقوله للأنصار: (\"إنكم سترون بعدي أثرة\") يدل أن الخلافة لا تكون فيهم، ألا ترى أنهم جعلهم تحت الصبر إلى يوم يلقونه، والصبر لا يكون إلا من مغلوب محكوم عليه (^٢).\nرابعها:\n(الأثرة): بضم الهمزة وإسكان الثاء، ويروى بفتحهما. قال صاحب \"المطالع\": وبهما قيده الجياني وهما صحيحان، ويقال أيضًا: بكسر الهمزة وإسكان الثاء. قال الأزهري: وهو الاستئثار (^٣) أي: يستأثر عليكم بأمور الدنيا ويفضل عليكم غيركم. وعن أبي علي القالي. الأُثْرة: الشدة، وفي \"الواعي\" عن ثعلب: إنها بالضم خاصة: الجدب والحال غير المرضية، وعن غيره: التفضيل في العطاء، وجمع الأُثرة: أُثر، والإِثرة: إِثر. وقال ابن التين: الأثرة: ما يؤثر به الرجل، أي: يفضل. قال: وقيل معناه: سترون استئثارًا عليكم واستبدادًا بالحظ دونكم فلم يبن من يؤثر عن نفسه في الخصاصة وبين من يستأثر بحق غيره.\n_________\n(^١) كذا بالأصل، وفي المطبوع من ابن بطال: رفد.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٠٩ - ٥١٠.\n(^٣) \"معجم تهذيب اللغة\" ١/ ١٢٠ مادة (أثر).","vol":"15","page":383},{"text":"خامسها:\nروي في الإقطاعات أحاديث منها: حديث أسماء بنت أبي بكر عند الشيخين: كنت أنقل النوى من أرض الزبير -التي أقطعه رسول الله - ﷺ - على رأسي وهو على (ثلاثة فراسخ) (^١).\nولأبي داود: أقطعه نخلًا (^٢).\nوعن ابن عمر من رواية العمري: أقطع رسول الله - ﷺ - الزبير حُضْرَ فرسه (^٣).\nوفي \"الأموال\" لأحمد بن عمرو (ق) بن أبي عاصم (ع) النبيل من حديث علقمة بن وائل عن أبيه أنه - ﷺ - أقطعه أرضًا فأرسل معي معاوية وقال: أعلمها إياه (^٤)، ومن حديث زياد (^٥) بن أبي هند الداري: سألنا رسول الله - ﷺ - ونحن ستة إخوة أن يقطعنا أرضًا من الشام وهو يومئذٍ بمكة فكتب لنا ببيت عين وجبرين وبيت إبراهيم لنا ولأعقابنا (^٦).\nوعن مجاعة اليمامي قال: أقطعني النبي - ﷺ - الغورة وعوانة والخبل (^٧).\nولأبي داود عن عمرو بن حريث قال: خطَّ لي رسول الله - ﷺ - دارًا\n_________\n(^١) كذا بالأصل وفي البخاري ومسلم (ثلثي فرسخ)، البخاري (٣١٥١)، ومسلم (٢١٨٢).\n(^٢) أبو داود (٣٠٦٩).\n(^٣) أبو داود (٣٠٧٢) وقال الألباني في \"ضعيف سنن أبي داود\" (٥٥٠): إسناده ضعيف.\n(^٤) رواه الطبراني في \"الكبير\" ٢٢/ ١٣ (١٣) والبيهقي في \"سننه\" ٦/ ١٤٤.\n(^٥) ورد بهامش الأصل: زياد تابعي هذا الصحيح.\n(^٦) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١١ - ١٢ مطولًا، والطبراني ٢٢/ ٣٢٠ (٨٠٦)، وقال الهيثمي في \"المجمع\" ٦/ ٨: وفيه: زياد بن سعيد وهو متروك.\n(^٧) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٣٠٩.","vol":"15","page":384},{"text":"بالمدينة بقوسه (^١).\nوعن ربيعة بن كعب الأسلمي قال: أعطاني رسول الله - ﷺ - أرضًا وأعطى أبا بكر .. الحديث (^٢). وعن عثمان بن أبي حكيم عن أبيه، عن جده صخر أن رسول الله - ﷺ - غزا ثقيفًا .. الحديث.\nوفيه: قلت: يا رسول الله، إنهم هربوا عن الماء فأنزلنيه أنا وقومي فأنزله .. الحديث (^٣).\n_________\n(^١) رواه أبو داود (٣٠٦٠)، بلفظ: خط لي رسول الله - ﷺ - دارا بالمدينة بقوس، وقال ابن القطان في \"بيان الوهم والإيهام\" ٤/ ٤٢٤ (٢٠٠١): يرويه فطر بن خليفة عن أبيه عن عمرو بن حريث. وفطر ثقة، لكن أبوه لا تعرف حاله ولا من روى عنه غير ابنه وأيضًا فإن عمرو بن حريث لم يدرك سنه هذا المعنى فإنه إما أنه كان يوم بدر حملًا، حسب ما روى شريك عن أبي إسحاق، وإما قبض النبي - ﷺ - وهو ابن اثنتي عشرة سنة في قول ابن إسحاق. وقال الذهبي في \"ميزان الاعتدال\" ٢/ ١٨٩: خبره عن عمرو بن حريث منكر، وقال ابن حجر في \"التهذيب\" ١/ ٥٥٢: وهذا الكلام تلقفه الذهبي من ابن القطان فإنه ضعف هذا الحديث به لما تعقبه على عبد الحق وأعله بأن خليفة مجهول الحال. وضعفه الألباني في \"ضعيف سنن أبي داود\" (٥٤٥).\n(^٢) رواه أحمد مطولًا ٤/ ٥٨ والطيالسي ٢/ ٤٩٣ (١٢٧٠) والطبراني ٥/ ٥٨ (٤٥٧٧) والحاكم في \"المستدرك \" ٢/ ١٧٢ - ١٧٤ وقال: صحيح على شرط مسلم ولم يخرجاه. وتعقبه الذهبي فقال في \"التلخيص\" ٢/ ١٧٤: ولم يحتج مسلم بمبارك.\nوقال الهيثمي في \"المجمع\" ٩/ ٤٥: رواه الطبراني وأحمد بنحوه في حديث طويل تقدم في النكاح وفيه مبارك بن فضالة، وحديثه حسن، وبقية رجاله ثقات.\n(^٣) رواه أبو داود (٣٠٦٧)، البيهقي في \"سننه\" ٩/ ١١٤ وقال: وإسناده ليس بقوي.\nوقال عبد الحق في \"أحكامه الوسطي\" ٣/ ٧٥: والحديث معروف وليس طرقه بقوية. ا. هـ. وقال أيضًا: عثمان بن أبي حازم لا أعلم روى عنه إلا أبان بن عبد الله.\nوقال ابن القطان في \"بيان الوهم والإيهام\" ٣/ ٢٦٠: أبو حازم بن صخر لا يعرف روى عنه إلا ابنه عثمان ولا يعرف بغير هذا الحديث. وضعفه الألباني في \"ضعيف سنن أبي داود\" (٥٤٧).","vol":"15","page":385},{"text":"وعن قيلة بنت مخرمة قالت: سأل حريث بن حسان رسول الله - ﷺ - أن يكتب بينه وبين تميم بالدهناء لا يجاوزها منهم إلينا أحد؛ فقال: \"اكتب يا غلام بالدهناء\"، قلت: يا رسول الله، الدهناء مقيل الجمل ومرعى الغنم ونساء تميم وأبناؤها وراء ذلك فقال: \"أمسك يا غلام صدقة المسكينة، المسلم أخو المسلم يسعهما الماء والشجر\" (^١).\nوعن سبرة بن عبد العزيز بن الربيع الجهني، عن أبيه، عن جده، أن النبي - ﷺ - قال: \"من أهل ذوي المروءة؟ \" فقالوا: (بني) (^٢) رفاعة من جهينة فقال: \"قد أقطعتها لبني رفاعة\" (^٣) (^٤).\n_________\n(^١) رواه أبو داود (٣٠٧٠)، والبيهقي في \"سننه\" ٦/ ١٥٠، والطبراني ٢٥/ ٧، وقال الهيثمي في \"المجمع\" ٦/ ١٢: رواه الطبراني ورجاله ثقات. وحسنه الألباني في \"صحيح سنن أبي داود\" (٢٦٩٧).\n(^٢) فوق هذِه الكلمة في (س، ف) كلمة: (كذا).\n(^٣) رواه أبو داود (٣٠٦٨)، والبيهقي ٦/ ١٤٩، وضعفه الألباني في \"ضعيف أبي داود\" (٥٤٨).\n(^٤) ورد بهامش الأصل: وبلغ في السابع بعد الستين، كتبه مؤلفه.","vol":"15","page":386},{"text":"<span data-type='title' id=toc-1732>١٦ - باب حَلَبِ الإِبِلِ عَلَى المَاءِ</span>\n٢٣٧٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مِنْ حَقِّ الإِبِلِ أَنْ تُحْلَبَ عَلَى المَاءِ\". [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح: ٥/ ٤٩]\nالحلب (^١): بفتح اللام، قاله: الخليل (^٢)، وقال ابن فارس: الحلب: حلب اللبن، الاسم والمصدر صورة واحدة (^٣).\nذكر فيه حديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مِنْ حَقِّ الإبِلِ أَنْ تُحْلَبَ عَلَى المَاءِ\".\nيعني: الحق المعهود والمتعارف بين العرب من التصدق باللبن علي المياه إذا كانت طوائف الضعفاء والمساكين ترتصد يوم ورود الإبل على الماء لتنال من رسلها وتشرب من لبنها، وهذا حق حلبها على الماء؛ لا أنه فرض لازم عليهم، وقد تأول بعض السلف في قوله: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١]، هو أن يعطى المساكين عند الجذاذ والحصاد ما تيسر من غير الزكاة، وهذا مذهب ابن عمر، وبه قال عطاء ومجاهد وسعيد بن جبير، وجمهور الفقهاء على أن المراد\n_________\n(^١) ورد بهامش الأصل: قال في \"المطالع\": وبالفتح ضبطناه في ترجمة الباب في البخاري وهو الذي خطه النحاة (…) في حلبها يوم وردها بالسكون وبالفتح وقال: كلاهما صحيح، وفي \"الجمهرة\" الحلب يعني: بالفتح المصدر وفي القاموس (....) الحلب بالفتح والسكون: استخراج ما في الضرع من اللبن.\n(^٢) \"العين\" ٣/ ٢٣٧.\n(^٣) انظر: \"العين\" ٣/ ٢٣٧، \"مجمل اللغة\" ١/ ٢٤٨.","vol":"15","page":387},{"text":"بالآية الزكاة المفروضة، وهو تأويل ابن عباس وغيره، وقد سلف إيضاح ذلك في باب: إثم مانع الزكاة (^١)، وهذا كما نهي عن جذاذ الليل؛ لأجل حضور المساكين، وأجازه مالك ليلًا، وأغرب الداودي فضبط تجلب بالجيم، وقال: أراد تجلب لموضع سقيها فيأتيه المصدق، ولو كان كما ذكره لكان أن تجلب إلى الماء ولم يقل: على الماء.\n_________\n(^١) سلف برقم (١٤٠٢) كتاب: الزكاة.","vol":"15","page":388},{"text":"<span data-type='title' id=toc-1733>١٧ - باب الرَّجُلِ يَكُونُ لَهُ مَمَرٌّ، أَوْ شِرْبٌ فِي حَائِطٍ أَوْ فِي نَخْلٍ</span>\nقَالَ النَّبِيُّ - ﷺ -: \"مَنْ بَاعَ نَخْلًا بَعْدَ أَنْ تُؤَبَّرَ فَثَمَرَتُهَا لِلْبَائِعِ\". فَلِلْبَائِعِ المَمَرُّ وَالسَّقْيُ حَتَّى يَرْفَعَ، وَكَذَلِكَ رَبُّ العَرِيَّةِ.\n\n٢٣٧٩ - أَخْبَرَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ أَبِيهِ ﵁ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنِ ابْتَاعَ نَخْلًا بَعْدَ أَنْ تُؤَبَّرَ فَثَمَرَتُهَا لِلْبَائِعِ إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ، وَمَنِ ابْتَاعَ عَبْدًا وَلَهُ مَالٌ فَمَالُهُ لِلَّذِي بَاعَهُ إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ\". [انظر: ٢٢٠٣ - مسلم: ١٥٤٣ - فتح: ٥/ ٤٩] وَعَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ عُمَرَ: فِي العَبْدِ.\n\n٢٣٨٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ زَيْدِ بْنِ ثَابِتٍ ﵃ قَالَ: رَخَّصَ النَّبِيُّ - ﷺ - أَنْ تُبَاعَ العَرَايَا بِخَرْصِهَا تَمْرًا. [انظر: ٢١٧٣ - مسلم: ١٥٣٩ - فتح: ٥/ ٥٠]\n\n٢٣٨١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ ﵄: نَهَى النَّبِيُّ - ﷺ - عَنِ المُخَابَرَةِ، وَالمُحَاقَلَةِ، وَعَنِ المُزَابَنَةِ، وَعَنْ بَيْعِ الثَّمَرِ حَتَّى يَبْدُوَ صَلَاحُهَا، وَأَنْ لَا تُبَاعَ إِلَّا بِالدِّينَارِ وَالدِّرْهَمِ، إِلَّا العَرَايَا. [انظر: ١٤٨٧ - مسلم: ١٥٣٦ - فتح: ٥/ ٥٠]\n\n٢٣٨٢ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، أَخْبَرَنَا مَالِكٌ، عَنْ دَاوُدَ بْنِ حُصَيْنٍ، عَنْ أَبِي سُفْيَانَ -مَوْلَى أَبِي أَحْمَدَ- عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: رَخَّصَ النَّبِيُّ - ﷺ - فِي بَيْعِ العَرَايَا بِخَرْصِهَا مِنَ التَّمْرِ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ، أَوْ فِي خَمْسَةِ أَوْسُقٍ. شَكَّ دَاوُدُ فِي ذَلِكَ. [انظر: ٢١٩٠ - مسلم: ١٥٤١ - فتح: ٥/ ٥٠]\n٢٣٨٣، ٢٣٨٤ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى، أَخْبَرَنَا أَبُو أُسَامَةَ قَالَ: أَخْبَرَنِي الوَلِيدُ بْنُ كَثِيرٍ قَالَ: أَخْبَرَنِي بُشَيْرُ بْنُ يَسَارٍ -مَوْلَى بَنِي حَارِثَةَ- أَنَّ رَافِعَ بْنَ خَدِيجٍ، وَسَهْلَ بْنَ أَبِي حَثْمَةَ حَدَّثَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ المُزَابَنَةِ بَيْعِ الثَّمَرِ بِالتَّمْرِ، إِلَّا أَصْحَابَ","vol":"15","page":389},{"text":"العَرَايَا فَإِنَّهُ أَذِنَ لَهُمْ. قَالَ أَبُو عَبْدِ اللهِ. وَقَالَ ابْنُ إِسْحَاقَ: حَدَّثَنِي بُشَيْرٌ مِثْلَهُ. [انظر:\n\n٢١٩١ - مسلم: ١٥٤٠ - فتح: ٥/ ٥٠]\nذكر فيه حديث ابن شِهَابٍ، عَنْ سَالِمٍ، عَنْ أَبِيهِ ﵁ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنِ ابْتَاعَ نَخْلًا بَعْدَ أَنْ تُؤَبَّرَ فَثَمَرَتُهَا لِلْبَائِعِ إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ، وَمَنِ ابْتَاعَ عَبْدًا وَلَهُ مَال فَمَالُهُ لِلَّذِي بَاعَهُ إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ\".\nوَعَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنْ عُمَرَ: فِي العَبْدِ.\nوحديث زيد بن ثابت: رَخَّصَ النَّبِيُّ - ﷺ - أَنْ تُبَاعَ العَرَايَا بِخَرْصِهَا تَمْرًا.\nوحديث جابر في النهي عن المخابرة والمحاقلة والمزابنة، وعن بيع الثمر حتى يبدو صلاحها، وأن لا يباع إلا بالدينار والدرهم إلا العرايا.\nوحديث أبي هريرة: رَخَّصَ النَّبِيُّ - ﷺ - فِي بَيْعِ العَرَايَا بِخَرْصِهَا مِنَ التَّمْرِ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ، أَوْ فِي خَمْسَةِ أَوْسُقٍ. شَك دَاوُدُ فِي ذَلِكَ.\nوحديث بشير بن يسار، عن رَافِع بْنِ خَدِيجٍ، وَسَهْل بْنِ أَبِي حَثْمَةَ، أنه - ﷺ - نَهَى عَنِ المُزَابَنَةِ بَيْع الثَّمَرِ بِالتَّمْرِ، إِلَّا أصْحَابَ العَرَايَا فَإِنَّهُ أَذِنَ لَهُمْ. وَقَالَ ابن إِسْحَاقَ: حَدَّثَنِي بُشَيْرٌ مِثْلَهُ.\nوقد سلفت هذِه الأحاديث مفرقة في مواطنها، وشيخ البخاري في الأخير: زكريا (خ. ت) بن يحيى هو: البلخي الحافظ، روى في العيد، عن زكري بن يحيى، وهو: الطائي الكوفي (^١)، وفي طبقتهما آخر قاض\n_________\n(^١) ذكر المصنف أن زكري ابن يحيى هنا هو البلخي وخالفه العيني في \"عمدة القاري\" ١٠/ ٢٣٣ فقال: وهنا أخرجه عن زكرياء بن يحيى الطائي الكوفي، وقال الجياني في: \"تقييد المهمل\" ٢/ ٥١٧ - ٥١٨: كلاهما حدث عنه البخاري. فالأول: زكرياء بن يحيى بن صالح أبو صالح البلخي الحافظ، وكناه المزي في \"التهذيب\" =","vol":"15","page":390},{"text":"شيخ مسلم (^١)، ورابع -يعرف بخياط (س) السنة- شيخ النسائي (^٢).\nوأراد البخاري أن يستدل من حديث ابن عمر وحديث زيد بن ثابت على تصحيح ما ترجم به، وذلك أنه - ﷺ - لما جعل لبائع أصول النخل الثمرة بعد أن تؤبر كان له أن يدخل في الحائط لسقيها وتعهدها حتى\n_________\n= أبا يحيى عن أبي أسامة وعبد الله بن نمير حدث عنه في الوضوء والتيمم والمغازي في باب مرجع النبي، والثاني: زكري ابن يحيى أبو السكين الطائي يحدث عن ابن نمير وعبد الرحمن المحاربي في كتاب: \"العيدين\". وذكر الدارقطني في \"تسمية رجال البخاري\": زكرياء بن يحيى الكوفي؛ ولعله يريد أبا السُّكين، وذكر أبو أحمد بن عدي في باب من حدث عنه البخاري: زكرياء بن يحيى بن زكرياء بن أبي زائدة الكوفي، وقال: يروى عن ابن نمير. ولم يذكره أبو نصر الكلاباذي إنما ذكر زكريا بن يحيى البلخي وزكرياء بن يحيى أبا السكين لا غير. اهـ.\nقلت: لم أجد زكري ابن يحيى بن زكرياء بن أبي زائدة هذا ولعله وهم، وقال المصنف في كتابه \"المقنع في علوم الحديث\" ٢/ ٦١٤ باب معرفة المتفق والمفترق من الأسماء والأنساب ونحوها: هو متفق لفظًا وخطًّا -مع تباين الأشخاص- وهذا من قبيل ما يسمى في أصول الفقه: (المشترك). وزلق بسببه غير واحد من الأكابر ولم يزل الاشتراك من مظان الغلط في كل علم.\n(^١) هو زكريا بن يحيى بن صالح بن يعقوب القضاعي أبو يحيى المصري الحرس كاتب العمري القاضي واسمه عبد الرحمن بن عبد الله روى عن رشدين بن سعد وعبد الله بن وهب، روى عنه مسلم وأحمد بن محمد بن الحجاج بن رشدين، وإسماعيل بن داود وغيرهم. انظر ترجمته في \"تهذيب الكمال\" ٩/ ٣٨٠ (٢٠٠) و\"الكاشف\" ١/ ٤٠٦.\n(^٢) هو زكريا بن يحيى بن إياس بن سلمة بن حنظلة بن قرة السجزي أبو عبد الرحمن المعروف بخياط السنة سكن دمشق. روى عن إبراهيم بن إسحاق البصري، وإبراهيم بن سعيد الجوهري، وأحمد بن السكن الأبلى روى عنه النسائي وهو من أقرانه وأبو إسحاق إبراهيم بن محمد بن سنان.\nوقال النسائي: ثقة وقال عبد الغني بن سعيد حافظ ثقة وانظر ترجمته في \"تهذيب الكمال\" ٩/ ٣٧٤، \"سير أعلام النبلاء\" ١٣/ ٥٠٧ و\"تهذيب التهذيب\" ١/ ٦٣٣.","vol":"15","page":391},{"text":"يجذها، ولم يجز لمشتري أصول النخل أن يمنعه الطريق والممر إليها، وكذلك يجوز لصاحب العرية أن يدخل في حائط المعرى لتعهد عريته وإصلاحها وسقيها، ولا خلاف في هذا بين الفقهاء، وأما من له طريق مملوكة في أرض غيره، فقال مالك: ليس للذي له الطريق أن يدخل فيها بماشيته وغنمه؛ لأنه يفسد زرع صاحبه.\nوقال الكوفيون والشافعي: ليس لصاحب الأرض أن يزرع في موضع الطريق.\nوفي قوله: \"وله مال\" أن العبد يملك لإضافة المال إليه بلام التمليك، وإن كان يحتمل الاختصاص والنسبة، لا جرم تردد قول الشافعي فيما إذا ملك مالًا، والأظهر أنه لا يملك وفاقًا لأبي حنيفة، ومعنى قوله: \"إلا أن يشترط المبتاع\" أنه لمن كان له قبل البيع.\nوقوله: \"يشترط\" كذا وقع هنا بغير هاء، وذكره الإسماعيلي بهاء وبغير هاء، واستدل به من استثنى بعض الثمرة وبعض مال العبد وهي رواية أشهب، ومنعه مالك.\nوفي رواية ابن حبيب: وهذا إذا كان العبد جميعه للبائع وإن كان له بعضه فضربان أحدهما: أن يكون الباقي عبدًا أو حرًا فالأول إن باع نصيبه من شريكه لم يجز البيع على الإطلاق؛ لأن الإطلاق يقتضي\nأن يكون له من مال العبد بقدر نصيبه، ولا يجوز انتزاعه إلا بإذن الشريك والإذن معدوم.\nوالثاني: يجوز بيعه مطلقًا، ولا يشترط كون المال للبائع؛ لأنه لا يملك انتزاع من فيه جزء من الجزية ويجوز بيعه بشرط تبقية المال في يد العبد.","vol":"15","page":392},{"text":"خاتمة\nوقوله: (وعَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنْ عُمَرَ: فِي العَبْدِ)، قال الداودي: حديث مالك عن نافع، عن ابن عمر في الثمرة إنما رواه عن عمر وهو وهم من نافع؟ والصحيح ما رواه ابن شهاب عن سالم، عن أبيه، عن رسول الله - ﷺ - في العبد والثمرة، واعترض ابن التين فقال: لا أدري من أين أدخل الداودي الوهم على نافع وما المانع من أن يكون عمر قال ما تقدم من قوله - ﵇ -!","vol":"15","page":393},{"text":"٤٣\nكتاب الاستقراض وأداء الديون والحجر والتفليس","vol":"15","page":395},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1734>٤٣ - كتاب الاستقراض وأداء الديون والحجر والتفليس</span>\n<span data-type='title' id=toc-1735>١ - باب مَنِ اشْتَرَى بِالدَّيْنِ وَلَيْسَ عِنْدَهُ ثَمَنُهُ، أَوْ لَيْسَ بِحَضْرَتِهِ</span>\n٢٣٨٥ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا جَرِيرٌ، عَنِ المُغِيرَةِ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ -، قَالَ: \"كَيْفَ تَرَى بَعِيرَكَ؟ أَتَبِيعُنِيهِ\". قُلْتُ: نَعَمْ. فَبِعْتُهُ إِيَّاهُ، فَلَمَّا قَدِمَ المَدِينَةَ غَدَوْتُ إِلَيْهِ بِالبَعِيرِ، فَأَعْطَانِي ثَمَنَهُ. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ٥/ ٥٣]\n\n٢٣٨٦ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ: تَذَاكَرْنَا عِنْدَ إِبْرَاهِيمَ الرَّهْنَ فِي السَّلَمِ، فَقَالَ: حَدَّثَنِي الأَسْوَدُ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - اشْتَرَى طَعَامًا مِنْ يَهُودِيٍّ إِلَى أَجَلٍ، وَرَهَنَهُ دِرْعًا مِنْ حَدِيدٍ. [انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح ٥/ ٥٣]","vol":"15","page":397},{"text":"ذكر فيه حديث جَابِر: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ -، فَقَالَ: \"كَيْفَ تَرى بَعِيرَكَ؟ أتبيعُنِيهِ؟ \". قُلْتُ: نَعَمْ. فَبِعْتُهُ إِيَّاهُ، فَلَمَّا قَدِمَ المَدِينَةَ غَدَوْتُ إِلَيْهِ بِالبَعِيرِ، فَأعْطَانِي ثَمَنَهُ.\nوحديث عَائِشَةَ أَنَّه - ﷺ - اشْتَرى طَعَامًا مِنْ يَهُودِيٍّ إِلَى أَجَلٍ، وَرَهَنَهُ دِرْعًا مِنْ حَدِيدٍ.\nوقد سلفا. وقام الإجماع على أن استقراض (النقدين) (^١) والمطعوم جائز (^٢)، والشراء بالدين مباح؛ لقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى فَاكْتُبُوهُ﴾ [البقرة: ٢٨٢]. وقد اشترى الشارع الجمل من جابر في سفره ولم يقضه ثمنه إلا بالمدينة، وكذا شراؤه من اليهودي الطعام إلى أجل، فصار ذلك كله سنة متبعة لا محيص عنها.\nفائدة:\nقول البخاري في حديث جابر: (حدثنا محمد) هو ابن سلام البيكندي وليس محمد بن يوسف البيكندي كما ذكر بعضهم.\nقال الجياني: نسبه ابن السكن: ابن سلام، وفي نسخة أبي ذر عن أبي الهيثم (^٣): حدثنا محمد بن يوسف، ثنا جرير، فذكر حديث بريرة. قال أبو علي: هو ابن سلام إن شاء الله (^٤).\n_________\n(^١) كذا في الأصل، وفي (ف): البدن.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ٥١٢.\n(^٣) ورد بهامش الأصل: في نسختي كذلك عن أبي الهيثم.\n(^٤) \"تقييد المهمل\" ٣/ ١٠٢٩ - ١٠٣٠.","vol":"15","page":398},{"text":"فائدة ثانية:\nاعترض ابن المنير فقال: في الترجمة حيف؛ لأن مضمونها جواز الاستقراض والانتفاع بالدين لمن لا عنده وفاء، ويدخل في ذلك من لا قدرة له على الوفاء إذا لم يعلم البائع أو المقرض حاله، وهذا تدليس، والذي في الحديث غير هذا؛ لتحقيق قدرته - ﵇ - على الوفاء بما عقد عليه (^١).\nقلت: مع أنه قال: \"لا أشتري ما ليس عندي ثمنه\"، أخرجه الحاكم من حديث ابن عباس وصححه (^٢)، وعند الحاكم أيضًا عن عائشة أنها كانت تدان؛ فقيل لها: مالك والدين وليس عندك قضاء؟ قالت: إني سمعت النبي - ﷺ - يقول: \"ما من عبد كانت له نية في أداء دينه إلا كان له من الله -﷿- عون\" فأنا ألتمس ذلك العون (^٣).\n_________\n(^١) \"المتواري\" ص ٢٦٧.\n(^٢) \"المستدرك\" ٢/ ٢٤، من طريق سعيد بن سليمان الواسطي، ثنا شريك، عن سماك، عن عكرمة عن ابن عباس، به. ورواه أبو داود (٣٣٤٤) مرسلًا وموصولًا، وأحمد ١/ ٢٣٥ والطبراني ١١/ ٢٨٢ (١١٧٤٣).\nقال الهيثمي في \"المجمع\" ٤/ ١١٠: رواه الطبراني في الكبير ورجاله ثقات. وقال ابن حجر في \"الفتح\" ٥/ ٥٣: قوله: (باب من اشترى بالدين وليس عنده أو بحضرته) أي: فهو جائز، وكأنه -أي: البخاري- يشير إلى ضعف ما جاء عن ابن عباس، مرفوعًا: \"لا أشتري ما ليس عندي ثمنه\". وضعفه الألباني في \"السلسلة الضعيفة\" ١٠/ ٣٠٩ (٤٧٦٦) وقال: هو ضعيف موصولا ومرسلا.\n(^٣) \"المستدرك\" ٢/ ٢٢، من طريق حجاج بن منهال، عن القاسم بن الفضل، عن محمد بن علي، عن عائشة به. ورواه أحمد ٦/ ٧٢، وابن راهويه في \"مسنده\" ٢/ ٥٢٩ (١١١١) ومن طريقه الطحاوي في \"شرح مشكل الآثار\" ٤/ ٣٩١ (٢٧٦٨)، والبيهقي في \"سننه\" ٥/ ٣٥٤.\nوصححه الألباني في \"صحيح الترغيب\" (١٨٠١)، \"صحيح الجامع\" (٥٧٣٤).","vol":"15","page":399},{"text":"وعن ميمونة بنت الحارث (^١) وابن جعفر مثله (^٢).\nوعن أبي أمامة مرفوعًا: \"من تداين وفي نفسه وفاؤه، ثم مات تجاوز الله عنه وأرضى غريمه بما شاء، ومن تداين بدينٍ وليس في نفسه وفاؤه، ثم مات اقتص الله لغريمه منه يوم القيامة\" (^٣).\nوقد صح ما يقتضي التشديد فيه، فأخرج على شرط مسلم من حديث ابن عمر مرفوعًا:\n_________\n(^١) \"المستدرك\" ٢/ ٢٣، ورواه النسائي ٧/ ٣١٥، وابن ماجه (٢٤٠٨) وأحمد ٦/ ٣٣٢، وإسحاق بن راهويه في \"مسنده\" ٤/ ٢١٤ (٢٠٢٠)، وأبو يعلى في \"مسنده\" ١٢/ ٥١٤ - ٥١٥ (٧٠٨٣) والطبراني ٢٤/ ٢٤ - ٢٥، والبيهقي في \"سننه\" ٥/ ٣٥٤، وقال الألباني في \"الصحيحية\" (١٠٢٩): صحيح بمجموع طرقه.\n(^٢) \"المستدرك\" ٢/ ٢٣، ورواه ابن ماجه (٢٤٠٩)، والدارمي في \"مسنده\" ٣/ ١٦٩٠ (٢٦٣٧)، والبخاري في \"التاريخ الكبير\" ٣/ ٤٧٥ - ٤٧٦، والبزار في \"مسنده\" ٦/ ٢٠٢ (٢٢٤٣)، وأبو نعيم في \"الحلية\" ٣/ ٢٠٤، والبيهقي في \"سننه\" ٥/ ٣٥٥، والمزي في \"تهذيب الكمال\" ١٠/ ٤٧٥، من طريق محمد بن إسماعيل بن أبي فديك، عن سعيد بن سفيان، عن جعفر بن محمد، عن أبيه، عن عبد الله بن جعفر به.\nقال الحاكم: صحيح الإسناد ولم يخرجاه.\nوقال أبو نعيم في \"الحلية\" ٣/ ٢٠٤: حديث غريب من حديث جعفر وأبيه.\nوقال البوصيري في \"زوائده\" ١/ ٣٢٧: هذا إسناد صحيح.\nوقال الحافظ في \"الفتح\" ٥/ ٥٤: إسناده حسن، وصححه الألباني في \"السلسلة الصحيحة\" برقم (١٠٠٠).\n(^٣) \"المستدرك\" ٢/ ٢٣، والطبراني ٨/ ٢٤٠ (٧٩٣٧)؛ كلاهما من طريق بشير بن نمير، عن القاسم، عن أبي أمامة، به. قال الذهبي في \"التلخيص\": بشر متروك، وكذا قال المنذري في \"الترغيب والترهيب\" ٤/ ٥٣.\nثم رواه الطبراني ٨/ ٢٤٣ (٧٩٤٩) من طريق جعفر بن الزبير عن القاسم عن أبي أمامة مطولًا.\nوقال الهيثمي في \"المجمع\" ٤/ ١٣٢: وفيه جعفر بن الزبير وهو كذاب.\nوقال الألباني في \"ضعيف الترغيب والترهيب\" (١١٢٤): ضعيف جدًّا.","vol":"15","page":400},{"text":"\"الدين راية الله في الأرض، فإذا أراد أن يذل عبدًا وضعها في عنقه\" (^١).\nوأخرج من حديث محمد بن جحش وقال: صحيح الإسناد أن النبي - ﷺ - قال: \"سبحان الله! ما أنزل الله من التشديد\"، فسئل عن ذلك التشديد قال: \"الدَّيْن، والذي نفس محمد بيده (لو) (^٢) قتل رجل في سبيل الله، ثم عاش وعليه دين ما دخل الجنة حتى يقضى دينه\" (^٣).\nوأخرج أيضًا من حديث عقبة بن عامر وقال: صحيح الإسناد مرفوعًا: \"لا تخيفوا أنفسكم\" قيل: يا رسول الله، وما يخيف أنفسنا؟ قال: \"الدين\" (^٤).\n_________\n(^١) \"المستدرك\" ٢/ ٢٤، من طريق بشر بن عبيد، عن حماد بن سلمة، عن أيوب، عن نافع، عن ابن عمر، به. وتعقبه الذهبي فقال: بشر واهٍ.\nوكذا رواه الديلمي كما في \"الفردوس بمأثور الخطاب\" ٢/ ٢٢٧ (٣٠٩٧) وأورده السيوطي في \"الجامع الصغير\" ورمز له بالصحة وتعقبه المناوي في \"فيض القدير\" ٣/ ٧٤٣ (٤٣٠٤): فقال: ورده الذهبي؛ فقال: بشر واهٍ، فالصحة من أين؟ وقال الألباني في \"السلسلة الضعيفة\" (٧٤٣): موضوع.\n(^٢) في الأصل: ولو، والمثبت اللائق بالسياق.\n(^٣) \"المستدرك\" ٢/ ٢٥، من طريق العلاء بن عبد الرحمن، عن أبي كثير مولى محمد بن جحش، عن محمد بن جحش، به. ورواه النسائي ٧/ ٣١٤، وأحمد ٥/ ٢٨٩، وعبد بن حميد في \"مسنده\" ١/ ٣٢٥ (٣٦٧)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١٨٤ (٩٢٨) والطبراني ١٩/ ٢٤٨ (٥٦٠)، والبيهقي في \"الشعب\" ٤/ ٣٩٨ - ٣٩٩ (٥٥٣٦)، والمزي في \"تهذيب الكمال\" ٢٥/ ٤٦٠، وصححه الألباني كما في \"أحكام الجنائز\" ص ١٣٦، \"صحيح الترغيب والترهيب\" (١٨٠٤).\n(^٤) \"المستدرك\" ٢/ ٢٦، ورواه أحمد ٤/ ١٤٦، والبيهقي في \"السنن\" ٥/ ٣٥٥، وصححه الألباني في \"السلسلة الصحيحة\" (٢٤٢٠).","vol":"15","page":401},{"text":"ومن حديث ثوبان وقال: على شرطهما مرفوعًا: \"من مات وهو بريء من ثلاث: الكبر (^١) والغلول، والدين دخل الجنة\" (^٢).\nوقد أسلفنا حديث أبي هريرة مرفوعًا: \"نفس المؤمن معلقة بدينه حتى يقضى دينه\". قال الحاكم: صحيح على شرط الشيخين (^٣).\n_________\n(^١) ورد بهامش الأصل تعليق نصه: الكبر بالباء الموحدة والراء، قال شيخنا المؤلف: وقال ابن الحسين عن الدارقطني: إنما هو الكنز بالنون والزاي.\n(^٢) \"المستدرك\" ٢/ ٢٦، ورواه الترمذي (١٥٧٢)، (١٥٧٣)، والنسائي في \"الكبرى\" ٥/ ٢٣٢ (٨٧٦٤)، وابن ماجه (٢٤١٢) وأحمد ٥/ ٢٧٦، وابن حبان في \"صحيحه\" ١/ ٤٢٧ (١٩٨).\nوصححه الألباني في \"صحيح الترغيب والترهيب\" (١٣٥١)، \"صحيح الجامع الصغير\" (٦٤١١).\n(^٣) \"المستدرك\" ٢/ ٢٦ - ٢٧، والحديث سبق تخريجه.","vol":"15","page":402},{"text":"<span data-type='title' id=toc-1736>٢ - باب مَنْ أَخَذَ أَمْوَالَ النَّاسِ يُرِيدُ أَدَاءَهَا أَوْ إِتْلَافَهَا</span>\n٢٣٨٧ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الغَيْثِ عَنْ أَبِي هُرَيْرَةَ ﵁ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَخَذَ أَمْوَالَ النَّاسِ يُرِيدُ أَدَاءَهَا أَدَّى اللهُ عَنْهُ، وَمَنْ أَخَذَ يُرِيدُ إِتْلَافَهَا أَتْلَفَهُ اللهُ\". [فتح ٥/ ٥٣]\nذكر فيه حديث أبي الغيث -واسمه سالم (^١) - عن أَبِي هُرَيْرَةَ، عَنِ النَّبِي - ﷺ - قَالَ: \"مَنْ أَخَذَ أَمْوَالَ النَّاسِ يُرِيدُ أَدَاءَهَا أَدَّاها اللهُ عَنْهُ، وَمَنْ أخذها يُرِيدُ إِتْلَافَهَا أتلَفَهُ اللهُ\".\nهذا الحديث شريف. ومعناه: الحض على ترك استئكال أموال الناس، والتنزه عنها، وحسن التأدية إليهم عند المداينة، وقد حرم الله تعالى في كتابه أكل أموال الناس بالباطل وخطب به - ﵇ - في حجة الوداع، فقال: \"إن دماءكم وأموالكم عليكم حرام\" (^٢)، يعني: من بعضكم على بعض.\nوفيه: أن الثواب قد يكون من جنس الحسنة، وأن العقوبة قد تكون من جنس الذنوب؛ لأنه جعل مكان أداء الإنسان أداء الله عنه، ومكان إتلافه إتلاف الله له.\n_________\n(^١) ورد بهامش الأصل تعليق نصه: وأبو الغيث سالم مولى عبد الله بن مطيع، ثقة.\n(^٢) سلف برقم (١٠٥) كتاب: العلم، باب: ليبلغ العلم الشاهد الغائب، ورواه مسلم (١٦٧٩) كتاب: القسامة، باب: تغليظ تحريم الدماء والأعراض والأموال، من حديث أبي بكرة.","vol":"15","page":403},{"text":"قال الداودي: وفيه: أن من عليه دين لا يعتق ولا يتصدق، وإن فعل ردَّ.\nقلت: هو مذهب مالك (^١).\nوفيه: أن من كان عليه دين يريد قضاءه، فإن الله معه حتى يقضيه (^٢).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٠/ ٦ - ٧.\n(^٢) ورد بهامش الأصل: آخر ١ من ٨ من تجزئة المصنف.","vol":"15","page":404},{"text":"<span data-type='title' id=toc-1737>٣ - باب أَدَاءِ الدُّيُونِ</span>\nوَقَالَ اللهُ تَعَالَى: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا﴾ إلى قوله ﴿إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا﴾. [النساء: ٥٨].\n\n٢٣٨٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَنِ الأَعْمَشِ، عَنْ زَيْدِ بْنِ وَهْبٍ، عَنْ أَبِي ذَرٍّ ﵁ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ -، فَلَمَّا أَبْصَرَ -يَعْنِي: أُحُدًا- قَالَ: \"مَا أُحِبُّ أَنَّهُ يُحَوَّلُ لِي ذَهَبًا يَمْكُثُ عِنْدِي مِنْهُ دِينَارٌ فَوْقَ ثَلَاثٍ، إِلَّا دِينَارًا أُرْصِدُهُ لِدَيْنٍ\". ثُمَّ قَالَ: \"إِنَّ الأَكْثَرِينَ هُمُ الأَقَلُّونَ، إِلَّا مَنْ قَالَ بِالمَالِ هَكَذَا وَهَكَذَا -وَأَشَارَ أَبُو شِهَابٍ بَيْنَ يَدَيْهِ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ- وَقَلِيلٌ مَا هُمْ\" وَقَالَ: \"مَكَانَكَ\". وَتَقَدَّمَ غَيْرَ بَعِيدٍ، فَسَمِعْتُ صَوْتًا، فَأَرَدْتُ أَنْ آتِيَهُ، ثُمَّ ذَكَرْتُ قَوْلَهُ: \"مَكَانَكَ حَتَّى آتِيَكَ\". فَلَمَّا جَاءَ قُلْتُ: يَا رَسُولَ اللهِ، الَّذِي سَمِعْتُ؟ أَوْ قَالَ: الصَّوْتُ الَّذِي سَمِعْتُ؟ قَالَ: \"وَهَلْ سَمِعْتَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"أَتَانِي جِبْرِيلُ - ﵇ - فَقَالَ: مَنْ مَاتَ مِنْ أُمَّتِكَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الجَنَّةَ\". قُلْتُ: وَإِنْ فَعَلَ كَذَا وَكَذَا؟ قَالَ: \"نَعَمْ\". [انظر: ١٢٣٧ - مسلم: ٩٤ - فتح ٥/ ٥٤]\n\n٢٣٨٩ - حَدَّثَنَا أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ، حَدَّثَنَا أَبِي، عَنْ يُونُسَ، قَالَ ابْنُ شِهَابٍ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ: قَالَ أَبُو هُرَيْرَةَ ﵁: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْ كَانَ لِي مِثْلُ أُحُدٍ ذَهَبًا، مَا يَسُرُّنِي أَنْ لَا يَمُرَّ عَلَيَّ ثَلَاثٌ وَعِنْدِي مِنْهُ شَيْءٌ، إِلَّا شَيْءٌ أُرْصِدُهُ لِدَيْنٍ\"\nرَوَاهُ صَالِحٌ وَعُقَيْلٌ عَنِ الزُّهْرِيِّ. [٦٤٤٥، ٧٢٢٨ - مسلم: ٩٩١ - فتح ٥/ ٥٥]\nثم ذكر فيه حديث أَبِي ذَرٍّ: كُنْتُ مَعَ النَّبِيِّ - ﷺ -، فَلَمَّا أَبْصَرَ -يَعْنِي: أُحُدًا- قَالَ: \"مَا أُحِبُّ أَنْ يُحَوَّلَ لِي ذَهَبًا يَمْكُثُ عِنْدِي مِنْهُ دِينَارٌ فَوْقَ ثَلَاثٍ، إِلَّا دِينَارًا أُرْصِدُهُ لِدَيْنٍ\" .. الحديث بطوله.\nوحديث يُونُسَ، عن ابن شِهَابٍ، عن عُبَيْدِ الله بْنِ عَبْدِ الله بْنِ عُتْبَةَ","vol":"15","page":405},{"text":"قَالَ: قَالَ أَبُو هُرَيْرَةَ: قَالَ رَسُولُ الله - ﷺ -: \" لَوْ كَانَ عِنْدِي مِثْلُ أُحُدٍ ذَهَبًا، مَا يَسُرُّنِي أَنْ لَا يَمُرَّ عَلَيَّ ثَلَاث وَعِنْدِي مِنْهُ شَيء، إِلَّا شَيءٌ أُرْصِدُهُ لِدَيْنٍ\".\nرَوَا صَالِح وَعُقَيْلٌ، عَنِ الزُّهْرِيِّ.\nحديث أبي ذر سلف في الزكاة (^١)، والآية المذكورة أصل في أداء الأمانات وحفظها، ألا ترى أنه - ﵇ - لم يحب أن يبقى عنده من مثل أحد ذهبًا فوق ثلاث إلا دينارًا يرصده لدين، ونزلت في عثمان بن طلحة الحجبي العبدري سادن الكعبة حين أخذ عليّ منه المفتاح يوم الفتح، ذكره ابن سعد (^٢) وغيره (^٣). وقال ابن زيد: هم الولاة أمروا بأداء الأمانات إلى من ولوا أمرهم (^٤). وقيل: نزلت في السلطان يعظ النساء (^٥)، والحديث دال على ما دلت عليه الآية من تأكيد أمر الدين والحض على أدائه.\nقال ابن عباس: الآية عامة. وقال شريح لأحد الخصمين: أعط حقه، فإن الله تعالى قال: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا﴾ [النساء: ٥٨]. قال شريح: ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾ [البقرة: ٢٨٠] إنما هذا في الربا خاصة، وربط المِدْيان إلى سارية (^٦). ومذهب الفقهاء أن الآية عامة في الربا وغيره، واحتج سيبويه بأن\n_________\n(^١) سلف برقم (١٤٠٨) باب: ما أدى زكاته فليس بكنز.\n(^٢) \"الطبقات الكبرى\" ٢/ ١٣٦ - ١٣٧.\n(^٣) رواه الطبري في \"تفسيره\" ٤/ ١٤٨ من طريق الحسين، عن الحجاج، عن ابن جريج، به. والواحدي في \"أسباب النزول\" ص ١٦٢.\n(^٤) رواه ابن جرير الطبري في \"تفسيره\" ٤/ ١٤٨، وابن أبي حاتم في \"تفسيره\" ٣/ ٩٨٦، وهذا ما رجحه الطبري واختاره.\n(^٥) روى ذلك الأثر الطبري ٤/ ١٤٨ من طريق علي بن أبي طلحة، عن ابن عباس.\n(^٦) رواه ابن جرير في \"تفسيره\" ٣/ ١١٠.","vol":"15","page":406},{"text":"القراءة: ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ﴾ [البقرة: ٢٨٠] بمعنى: حضر ووقع.\nقال: ولو كان كما قال شريح لكان: ذا عسرة. وقيل: يحتمل أن يكون شريح فعل ذلك بمن تبين لَدَدُهُ، وحبس سحنون رجلًا التوى بدين، فكان يخرجه في كل جمعة يومًا إلى صحن المسجد فيضربه،\nفكان ذلك حتى مات في السجن، ذكره الداودي.\nومعنى \"أرصده\": أهيئه، من أرصد يرصد، وضبط في بعض الأمهات بفتح الهمزة من رصد. وقال الأصمعي والكسائي رصدته: ترقبته، وأرصدته: أعددت له (^١).\nوفيه: الاستدانة بيسير الدين اقتداءً بالشارع في إرصاده دينارًا لِدَيْنِه، ولو كان عليه مائة دينار أو أكثر لم يرصد لأدائها دينارًا؛ لأنه كان أحسن الناس قضاء. وبان بهذا الحديث أنه ينبغي للمؤمن أن لا يستغرق في كثير الدين خشية الاهتمام به والعجز عن أدائه، وقد استعاذ الشارع من ضلع الدين (^٢) (^٣)، واستعاذ من المأثم والمغرم وقال: \"إن الرجل إذا غرم حدث فكذب ووعد فأخلف\" (^٤).\nوقد جاء في خيانة الأمانة من الوعيد ما رواه إسماعيل بن إسحاق من حديث زاذان عن عبد الله بن مسعود قال: إن القتل في سبيل الله يكفر كل ذنب إلا الدين والأمانة. قال: وأعظم ذلك الأمانة تكون عند الرجل فيخونها، فيقال له يوم القيامة: أدّ أمانتك، فيقول: من أين\n_________\n(^١) انظر: \"لسان العرب\" ٣/ ١٦٥٤ مادة (رصد).\n(^٢) ورد بهامش الأصل تعليق نصه: ضلع الدين بالضاد قال في \"المطالع\": وروي في موضع عن الأصمعي بالظاء ووهمه بعضهم والذي (…) بالضاد.\n(^٣) سيأتي برقم (٢٨٩٣) كتاب: الجهاد والسير، باب: من غزا بصبي للخدمة.\n(^٤) سيأتي برقم (٢٣٩٧) كتاب: الاستقراض، باب: من استعاذ من الدين.","vol":"15","page":407},{"text":"وقد ذهبت الدنيا؟ فيقول له: نحن نريكها؛ فتمثل له في قعر جهنم، فيقال: انزل فأخرجها، فينزل فيحملها على عنقه حتى إذا كاد زلت، فهوت وهوى في إثرها أبد الأبد قال: والأمانة في كل شيء حتى في الصلاة والصيام والوضوء والغسل من الجنابة والأمانة في الكيل والوزن (^١).\nوقال الربيع: الأمانة ما أمروا به وما نهوا عنه (^٢).\nفائدة: في إسناد حديث أبي ذر أبو شهاب (خ. م. د. س. ق) واسمه عبد ربه بن نافع الحناط (^٣).\n_________\n(^١) رواه البيهقي في \"السنن\" ٦/ ٢٨٨، من طريق الثوري، عن عبد الله بن السائب، عن زاذان، عن ابن مسعود، موقوفًا: وفي \"شعب الإيمان\" ٤/ ٣٢٣ (٥٢٦٦) من طريق عبد الله بن بشر، عن الأعمش، عن عبد الله بن السائب، به.\nقال المنذري في \"الترغيب والترهيب\": الموقوف أشبه. قال الألباني في \"صحيح الترغيب والترهيب\" (١٧٦٣): إسناده حسن بخلاف المرفوع، فهو ضعيف. اهـ.\nقلت: المرفوع أخرجه الطبراني ١٠/ ٢١٩ (١٠٥٢٧)، وأبو نعيم في \"الحلية\" ٤/ ٢٠١ من طريق شريك، عن الأعمش، عن عبد الله بن السائب، عن زاذان، عن عبد الله بن مسعود مرفوعًا، قال الألباني في \"السلسلة الضعيفة\" (٤٠٧١): هذا إسناد ضعيف؛ لسوء حفظ شريك.\n(^٢) رواه المروزي في \"تعظيم قدر الصلاة\" ١/ ٤٧٧ من طريق الربيع بن أنس، عن أبي العالية، به.\n(^٣) هو عبد ربه بن نافع الكناني، أبو شهاب الحفاظ الكوفي، نزيل المدائن، وهو الأصغر، روى عن سفيان الثوري، وسليمان الأعمش، وشعبة بن الحجاج، وعاصم بن بهدلة، روى عنه: سعيد بن منصور، وخلف بن هشام، وأبو داود الطيالسي، والفضل بن دكين، وغيرهم.\nقال علي بن المديني: سمعت يحيى القطان يقول: لم يكن أبو شهاب الحفاظ بالحافظ، وقال الإمام أحمد: كان كوفيًّا، يقال: رجلا صالحا، ما علمت إلا خيرا، ﵀. =","vol":"15","page":408},{"text":"وقوله: (\"إن الأكثرين هم الأقلون\") أي: في الحسنات والحظ.\nوقوله: (\"إلا من قال بالمال هكذا وهكذا\") يعني: أنفقه في وجهه.\nوقوله: (\"وقليل ما هم\") أي: قليل فاعله من أهل الأموال، وفيه: ذم الغنى، بينه قوله: \"والله ما الفقر أخشى عليكم … \" الحديث (^١).\nوقوله: (\"من مات من أمتك لا يشرك بالله شيئًا دخل الجنة\") أي: وإن قدر دخوله النار بإصرارٍ على الكبائر.\nوقوله: \"من أمتك\" فيه تفضيلها.\n_________\n= ووثقه ابن معين، وقال العجلي: لا بأس به، ووثقه في موضع آخر.\nروى له الجماعة، سوى الترمذي، مات سنة ١٧١ هـ بالموصل.\nوانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٩١، \"التاريخ الكبير\" ٦/ ٨١ (١٧٧٣)، \"الجرح والتعديل\" ٦/ ٤٢ (٢١٧)، \"ثقات ابن حبان\" ٧/ ١٥٤، \"تهذيب الكمال\" ١٦/ ٤٨٥ (٣٧٤٤)، \"سير أعلام النبلاء\" ٨/ ٢٠١.\n(^١) سيأتي برقم (٣١٥٨) كتاب: الجزية والموادعة، باب: الجزية والموادعة، مع أهل الذمة والحرب، مسلم (٢٩٦١) كتاب: الزهد والرقائق من حديث عمرو بن عوف.","vol":"15","page":409},{"text":"<span data-type='title' id=toc-1738>٤ - باب اسْتِقْرَاضِ الإِبِلِ</span>\n٢٣٩٠ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا سَلَمَةُ بْنُ كُهَيْلٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ بِبَيْتِنَا يُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ ﵁، أَنَّ رَجُلًا تَقَاضَى رَسُولَ اللهِ - ﷺ -، فَأَغْلَظَ لَهُ، فَهَمَّ أَصْحَابُهُ، فَقَالَ: \"دَعُوهُ، فَإِنَّ لِصَاحِبِ الحَقِّ مَقَالًا، وَاشْتَرُوا لَهُ بَعِيرًا، فَأَعْطُوهُ إِيَّاهُ\". وَقَالُوا: لَا نَجِدُ إِلَّا أَفْضَلَ مِنْ سِنِّهِ. قَالَ: \"اشْتَرُوهُ فَأَعْطُوهُ إِيَّاهُ، فَإِنَّ خَيْرَكُمْ أَحْسَنُكُمْ قَضَاءً\". [انظر: ٢٣٠٥ - مسلم: ١٦٠١ - فتح ٥/ ٥٦]\nذكر فيه حديث أبي هريرة السالف في الوكالة (^١). ثم ترجم عليه باب: هل يعطى أكبر من سنه، وباب: حسن القضاء، وذكرنا هناك اختلاف العلماء في استقراض الحيوان ولا بأس بإعادته، أجازه الأئمة: مالك والشافعي وأحمد وإسحاق، واحتجوا بهذا الحديث (^٢)،\nولا يحل عندنا وعند مالك وأهل المدينة استقراض الإماء (^٣)؛ لأن ذلك ذريعة إلى استحلال الفروج.\nومنع ذلك الكوفيون -أعني: استقراض الحيوان- وقالوا: لا يجوز استقراضه؛ لأن وجود مثله متعذر غير موقوف عليه (^٤). وقالوا: يحتمل أن يكون حديث أبي هريرة قبل تحريم الربا ثم حرم الربا بعد ذلك وحرم كل قرض جرَّ منفعة، وردت الأشياء المستقرضة إلى مثالها فلم يجز القرض إلا فيما له مثل.\n_________\n(^١) سلف برقم (٢٣٠٥) باب: وكالة الشاهد والغائب جائزة.\n(^٢) انظر: \"الاستذكار\" ٢٠/ ٩٢، \"النوادر والزيادات\" ٦/ ١٣١، \"المغني\" ٦/ ٤٣٣، \"مراتب الإجماع\" ص ١٦٥.\n(^٣) انظر: \"البيان\" ٥/ ٤٦١.\n(^٤) انظر: \"المبسوط\" ١٤/ ٣٢.","vol":"15","page":410},{"text":"وحجة المجيز: محال أن يستقرض الشارع شيئًا لا يقدر على أداء مثله، ولا يوصف ذلك بصفة، ولو لم يكن إلى رد مثله سبيل لم يقترضه إذ كان أبعد الخلق من الظلم.\nواحتج من فرق بينه وبين الإماء بأنه يتخذ ذريعة إلى استباحة الأبضاع بذلك، والشرع قد احتاط فيه.\nوقال الأولون: رد الزيادة من غير شرط من باب المعروف، وهو قول ابن عمر وابن المسيب والنخعي والشعبي وعطاء والثوري والشافعي وأحمد وإسحاق وجماعة (^١).\nوقد اختلف أصحاب مالك فيه، فقال ابن حبيب: لا بأس أن يرد أفضل مما استقرض في العدد والجودة؛ لأن الآثار جاءت بأنه - ﷺ - رد أكثر عددًا في طعام وإبل، وأجاز أشهب أن يزيده في العدد إذا طابت نفسه.\nوقال ابن نافع: لا بأس أن يعطي أكثر عددًا إذا لم يكن له عادة.\nوقال مالك: لا يجوز أن يكون زيادة في العدد، وإنما يصلح أن يكون في الجودة.\nوقال ابن القاسم: لا يعجبني أن يعطيه أكثر في العدد ولا في الذهب والورق إلا اليسير مثل: الرجحان في الوزن والكيل، ولو زاده بعد ذلك لم يكن به بأس، وهو قول مالك وإنما لم يجز أن يشترط أن يأخذ\nأفضل؛ لأنه يخرج من باب المعروف ويصير ربا، ولا خلاف بين العلماء أن اشتراط الزيادة في ذلك ربا لا يحل (^٢).\n_________\n(^١) انظر: \"المغني\" ٦/ ٤٣٨.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ٥١٦ - ٥١٧.","vol":"15","page":411},{"text":"والحاصل من الخلاف السالف عند المالكية ثلاثة أقوال في زيادة العدد، المشهور: منعه.\nثالثها: يغتفر القليل، والقليل إردبان في مائة.\nوفيه: للغريم التجاوزُ عن إغلاظ الطالب.\nوقوله: (أوفيتني أوفاك الله). يقال: أوفى ووفى.\nوذكر في آخر باب: حسن القضاء حديث جابر بن عبد الله قال: أتيت النبي - ﷺ - وهو في المسجد، قال مسعر: أراه ضحًى، فقال: صلى ركعتين وكان لي عليه دين، فقضاني وزادني (^١). وهو وافٍ بما ترجم له.\n_________\n(^١) سيأتي برقم (٢٣٩٤).","vol":"15","page":412},{"text":"<span data-type='title' id=toc-1739>٥ - باب حُسْنِ التَّقَاضِي</span>\n٢٣٩١ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ ﵁ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَاتَ رَجُلٌ، فَقِيلَ لَهُ: مَا كُنْتَ تقول؟ قَالَ: كُنْتُ أُبَايِعُ النَّاسَ، فَأَتَجَوَّزُ عَنِ المُوسِرِ، وَأُخَفِّفُ عَنِ المُعْسِرِ. فَغُفِرَ لَهُ\". قَالَ أَبُو مَسْعُودٍ: سَمِعْتُهُ مِنَ النَّبِيِّ - ﷺ -. [انظر: ٢٠٧٧ - مسلم: ١٥٦٠ - فتح ٥/ ٥٨]\nذكر فيه حديث حُذَيْفَةَ قَالَ: سَمِعْتُ رسول الله - ﷺ - يَقُولُ: \"مَاتَ رَجُلٌ، فَقِيلَ لَهُ، فقَالَ: كُنْتُ أُبَايعُ النَّاسَ، فَأتَجَوَّزُ عَنِ المُوسِرِ، وَأُخَفِّفُ عَنِ المُعْسِرِ. فَغُفِرَ لَهُ\". قَالَ أَبُو مَسْعُودٍ: سَمِعْتُهُ مِنَ رسول الله - ﷺ -.\nوفي نسخة: \"فأتجوز عن المعسر وأخفف على الموسر\" وقد سلف في باب: من أنظر موسرًا (^١)، وفيه ترغيب عظيم في حسن التقاضي، وأن ذلك مما يدخل الله به الجنة، وهذا المعنى نظير: \"خيركم قضاء\" فجاء الترغيب في كلا الوجهين في حسن التقاضي لرب الدين، وفي حسن القضاء للذي عليه الدين، كل قد رغب في الأخذ بأرفع الأحوال، وترك المشاحة في القضاء والاقتضاء واستعمال مكارم الأخلاق في البيع والشراء والأخذ والعطاء، وقد جاء هذا كله في الحديث السالف في أول البيوع \"رحم الله رجلًا سمحًا إذا باع وإذا اشترى وإذا اقتضى\" (^٢).\n_________\n(^١) سلف برقم (٢٠٧٧) كتاب: البيوع.\n(^٢) سلف برقم (٢٠٧٦) باب: السهولة والسماحة في البيع والشراء.","vol":"15","page":413},{"text":"<span data-type='title' id=toc-1740>٦ - باب هَلْ يُعْطَى أَكْبَرَ مِنْ سِنِّهِ</span>؟ (^١)\n٢٣٩٢ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي سَلَمَةُ بْنُ كُهَيْلٍ، عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - يَتَقَاضَاهُ بَعِيرًا، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَعْطُوهُ\". فَقَالُوا: مَا نَجِدُ إِلَّا سِنًّا أَفْضَلَ مِنْ سِنِّهِ. فَقَالَ الرَّجُلُ: أَوْفَيْتَنِي أَوْفَاكَ اللهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَعْطُوهُ، فَإِنَّ مِنْ خِيَارِ النَّاسِ أَحْسَنَهُمْ قَضَاءً\". [انظر: ٢٣٠٥ - مسلم: ١٦٠١ - فتح ٥/ ٥٨]\n_________\n(^١) هذا الباب وما بعده ليسا في نسخة المصنف، وقد أشار إليهما فيما سبق ص ٤١٠.","vol":"15","page":414},{"text":"<span data-type='title' id=toc-1741>٧ - باب حُسْنِ القَضَاءِ</span>\n٢٣٩٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ سَلَمَةَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: كَانَ لِرَجُلٍ عَلَى النَّبِيِّ - ﷺ - سِنٌّ مِنَ الإِبِلِ فَجَاءَهُ يَتَقَاضَاهُ، فَقَالَ - ﷺ -: \"أَعْطُوهُ\". فَطَلَبُوا سِنَّهُ، فَلَمْ يَجِدُوا لَهُ إِلَّا سِنًّا فَوْقَهَا. فَقَالَ: \"أَعْطُوهُ\". فَقَالَ: أَوْفَيْتَنِي، وَفَّى اللهُ بِكَ. قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ خِيَارَكُمْ أَحْسَنُكُمْ قَضَاءً\". [انظر: ٢٣٠٥ - مسلم: ١٦٠١ - فتح ٥/ ٥٨]\n\n٢٣٩٤ - حَدَّثَنَا خَلاَّدٌ، حَدَّثَنَا مِسْعَرٌ، حَدَّثَنَا مُحَارِبُ بْنُ دِثَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - وَهْوَ فِي المَسْجِدِ -قَالَ مِسْعَرٌ: أُرَاهُ قَالَ: ضُحًى- فَقَالَ: \"صَلِّ رَكْعَتَيْنِ\". وَكَانَ لِي عَلَيْهِ دَيْنٌ، فَقَضَانِي وَزَادَنِي. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ٥/ ٥٩]","vol":"15","page":415},{"text":"<span data-type='title' id=toc-1742>٨ - باب إِذَا قَضَى دُونَ حَقِّهِ أَوْ حَلَّلَهُ فَهْوَ جَائِزٌ</span>\n٢٣٩٥ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي ابْنُ كَعْبِ بْنِ مَالِكٍ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ أَخْبَرَهُ، أَنَّ أَبَاهُ قُتِلَ يَوْمَ أُحُدٍ شَهِيدًا وَعَلَيْهِ دَيْنٌ، فَاشْتَدَّ الغُرَمَاءُ فِي حُقُوقِهِمْ، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَسَأَلَهُمْ أَنْ يَقْبَلُوا تَمْرَ حَائِطِي وَيُحَلِّلُوا أَبِي فَأَبَوْا، فَلَمْ يُعْطِهِمِ النَّبِيُّ - ﷺ - حَائِطِي، وَقَالَ: \"سَنَغْدُو عَلَيْكَ\". فَغَدَا عَلَيْنَا حِينَ أَصْبَحَ، فَطَافَ فِي النَّخْلِ وَدَعَا فِي ثَمَرِهَا بِالبَرَكَةِ، فَجَدَدْتُهَا فَقَضَيْتُهُمْ، وَبَقِيَ لَنَا مِنْ تَمْرِهَا. [انظر: ٢١٢٧ - فتح ٥/ ٥٩]\nذكر فيه حديث ابْنُ كَعْبِ بْنِ مَالِكٍ -وهو عبد الله الرحمن بن عبد الله بن كَعْبِ بْنِ مَالِكٍ (^١) - أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، أَنَّ أَبَاهُ قُتِلَ يَوْمَ أُحُدٍ شَهِيدًا وَعَلَيْهِ دَيْنٌ، فَاشْتَدَّ الغُرَمَاءُ فِي حُقُوقِهِمْ، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَسَأَلَهُمْ أَنْ يَقْبَلُوا تَمْرَ حَائِطِي وَيُحَلِّلُوا أَبِي فَأَبَوْا، فَلَمْ يُعْطِهِمِ النَّبِيُّ - ﷺ - حَائِطِي، وَقَالَ: \"سَنَغْدُو عَلَيْكَ\". فَغَدَا عَلَيْنَا حِينَ أَصْبَحَ، فَطَافَ فِي النَّخْلِ، وَدَعَا فِي ثَمَرِهَا بِالبَرَكَةِ، فَجَدَدْتُهَا فَقَضَيْتُهُمْ، وَبَقِيَ لَنَا مِنْ تَمْرِهَا.\nوترجم عليه فيما سيأتي باب: من أخر الغريم إلى الغد أو نحوه ولم ير ذلك مَطْلًا. وذكره معلقًا بلفظ: وقال جابر: اشتد الغرماء (^٢).\nوقوله في الترجمة: (أو حلله) صوابه إسقاط الألف كما هو ثابت بخط الدمياطي، وذكر الآخر نسخة.\nوكذا ترجم عليه أبو نعيم والإسماعيلي؛ لأنه لا يجوز أن يقضي رب الدين دون حقه وتسقط مطالبته بباقيه إلا إن تحلل منه، كذا قال\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٠٣ (٩٩١)، \"الثقات\" لابن حبان ٥/ ٨٠، \"تهذيب الكمال\" ١٧/ ٢٣٨ (٣٨٧٦).\n(^٢) سيأتي بعد حديث رقم (٢٤٠٢).","vol":"15","page":416},{"text":"ابن بطال (^١)، وأما ابن المنير فصوبه، والمقصود: أو حلله من جميعه، وأخذ البخاري هذا من جواز قضاء البعض والتحلل من البعض (^٢).\nقلت: عرض ذلك - ﵇ - فأبوا، ولا خلاف بين العلماء أنه لو حلله من جميع الدين وأبرأ ذمته أنه جائز، فكذلك إذا حلله من بعضه، وأما تأخير الغريم الواحد إلى الغد فهو مرتبط بالعذر، وأما من قدر على الأداء فلا مطل؛ لأنه ظلم، وإنما أخر جابر غرماءه رجاء بركته - ﵇ -؛ لأنه كان وعده أن يمشي معه على التمر ويبارك فيها؛ فحقق الله رجاءه وظهرت بركة نبيه وذلك من أعلام نبوته.\nوفيه: مشي الإمام في حوائج الناس واستشفاعه في الديون وقد ترجم لذلك (^٣).\nوقوله: (فسألهم أن يقبلوا)، وذكره بعده في باب الشفاعة في وضع الدين كذلك، وذكر بعد أيضًا على الأثر في باب: إذا قاصَّ أو جازف، أن الدين كان ثلاثين وسقًا لرجل من اليهود؛ وفيه: فكلم جابر رسول الله ليشفع إليه فكلمه فأبى اليهودي (^٤)، وإنما شفع لقوله: \"اشفعوا تؤجروا، ويقضي الله على لسان نبيه ما شاء\" (^٥).\nقال الحسن: مصداقه قوله: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً﴾ أي: من\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥١٨.\n(^٢) \"المتواري\" ص ٢٦٨.\n(^٣) أشار الشارح هنا إلى باب: الشفاعة في وضع الدين حديث رقم (٢٤٠٥).\n(^٤) ورد في الأصل فوق هذِه الكلمة كلام نصه: أي بعد هذا الباب الذي نشرحه.\n(^٥) سلف برقم (١٤٣٢) كتاب: الزكاة، باب: التحريض على الصدقة والشفاعة فيها، ورواه مسلم (٢٦٢٧) كتاب: البر والصلة والآداب، باب: استحباب الشفاعة فيما ليس بحرام.","vol":"15","page":417},{"text":"يشفع أثيب وإن لم يشفَّع (^١)، وإنما سألهم في قبول تمر الحائط؛ لأنه كان أقل من حقوقهم بالأمر البين فسلموا من المزابنة.\nوفيه: تأخير الغريم ما لا مضرة فيه على الطالب.\nوفيه: ظهور بركته - ﵇ - كما سلف، وتكثير القليل، وأجاز قوم تكثير القليل ولم يجيزوا في الكرامة إيجاد معدوم، ولا فرق بينهما في التحقيق.\nوقوله: (فقال: \"أخبر ذلك ابن الخطاب\") (^٢)، أي: ليزداد يقينًا.\nفائدة:\nقد أسلفت أن ابن كعب بن مالك هو عبد الرحمن (خ. م. د. س) بن عبد الله بن كعب بن مالك وهو ما رأيته بخط الدمياطي والإسماعيلي لما ساقه من حديث ابن شهاب قال: عن عبد الله بن كعب بن مالك، عن كعب بن مالك أن جابرًا فذكره، ثم قال: كذا قال: عن كعب بن مالك، وذكر الحميدي أن البخاري خرجه من حديث عبد الرحمن بن كعب بن مالك عن جابر (^٣)، وكذا ذكره خلف وأبو مسعود والطرقي، وصوب المزي عبد الله ولم يستدل (^٤).\n_________\n(^١) رواه ابن جرير في \"تفسيره\" ٤/ ١٨٨ - ١٨٩، وابن أبي حاتم في \"تفسيره\" ٣/ ١٠١٨.\n(^٢) انظر: الحديث الآتي.\n(^٣) \"الجمع بين الصحيحين\" ٢/ ٣٦٧.\n(^٤) \"تحفة الأشراف\" ٢/ ٢١٠، قال الحافظ في \"الفتح\" ٥/ ٥٩: وذكر المزي أنه عبد الله واستدل بأن ابن وهب روى الحديث عن يونس بالسند الذي في هذا الباب فسماه عبد الله. اهـ.\nورد بهامش الأصل: والحديث صحيح على كل تقدير وعبد الرحمن سمع من عبد الله بن كعب ومن كعب، وعبد الله سمع من كعب والزهري سمع منهما، لكن قال أحمد بن صالح المصري: إنه لم يسمع من عبد الله بن كعب بن مالك شيئًا، والمشهور عنه هو المصري: عبد الرحمن بن عبد الله بن كعب بن مالك.","vol":"15","page":418},{"text":"واعلم أن البخاري أيضًا ذكر حديث جابر هذا في الصلح وترجم عليه الصلح بين الغرماء، وفيه: فعرضت على غرمائه أن يأخذوا التمر بما عليه فأبوا فلم يروا أن فيه وفاء (^١)، ورأيت بخط الدمياطي على ترجمة الباب: قيل ترجمة هذا الباب لا يصح استنباطها؛ لأن بيع التمر بالتمر مجازفة حرام لا يجوز لعدم المماثلة، وإنما يجوز أن يأخذ مجازفة إذا علم أنه أقل من دينه، وقد جاء في الصلح صريحًا فذكر ما أوردناه، وهذا هو قول المهلب كما ستعلمه على الأثر.\n_________\n(^١) سيأتي برقم (٢٧٠٩).","vol":"15","page":419},{"text":"<span data-type='title' id=toc-1743>٩ - باب إِذَا قَاصَّ أَوْ جَازَفَهُ فِي الدَّيْنِ تَمْرًا بِتَمْرٍ أَوْ غَيْرِهِ </span>(^١)\n٢٣٩٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسٌ، عَنْ هِشَامٍ، عَنْ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ أَنَّهُ أَخْبَرَهُ، أَنَّ أَبَاهُ تُوُفِّيَ وَتَرَكَ عَلَيْهِ ثَلَاثِينَ وَسْقًا لِرَجُلٍ مِنَ اليَهُودِ، فَاسْتَنْظَرَهُ جَابِرٌ، فَأَبَى أَنْ يُنْظِرَهُ، فَكَلَّمَ جَابِرٌ رَسُولَ اللهِ - ﷺ - لِيَشْفَعَ لَهُ إِلَيْهِ، فَجَاءَ رَسُولُ اللهِ - ﷺ - وَكَلَّمَ اليَهُودِيَّ لِيَأْخُذَ ثَمَرَ نَخْلِهِ بِالَّذِي لَهُ فَأَبَى، فَدَخَلَ رَسُولُ اللهِ - ﷺ - النَّخْلَ، فَمَشَى فِيهَا ثُمَّ قَالَ لِجَابِرٍ: \"جُدَّ لَهُ فَأَوْفِ لَهُ الَّذِي لَهُ\". فَجَدَّهُ بَعْدَ مَا رَجَعَ رَسُولُ اللهِ - ﷺ - فَأَوْفَاهُ ثَلَاثِينَ وَسْقًا، وَفَضَلَتْ لَهُ سَبْعَةَ عَشَرَ وَسْقًا، فَجَاءَ جَابِرٌ رَسُولَ اللهِ - ﷺ - لِيُخْبِرَهُ بِالَّذِي كَانَ، فَوَجَدَهُ يُصَلِّي العَصْرَ، فَلَمَّا انْصَرَفَ أَخْبَرَهُ بِالفَضْلِ، فَقَالَ: \"أَخْبِرْ ذَلِكَ ابْنَ الخَطَّابِ\". فَذَهَبَ جَابِرٌ إِلَى عُمَرَ فَأَخْبَرَهُ. فَقَالَ لَهُ عُمَرُ: لَقَدْ عَلِمْتُ حِينَ مَشَى فِيهَا رَسُولُ اللهِ - ﷺ - لَيُبَارَكَنَّ فِيهَا. [انظر: ٢١٢٧ - فتح ٥/ ٦٠]\nثم ذكر حديث جابر بطوله.\nقال المهلب: لا يجوز عند العلماء أن يأخذ من له دين من تمر على أحد تمرًا مجازفة في دينه؛ لأن ذلك من الغرر والمجهول، وذلك حرام فيما أمر فيه بالمماثلة، وإنما يجوز أن يأخذ مجازفة في حقه أقل من دينه إذا علم ذلك وتجاوز له (^٢)، وهذا المعنى بين في حديث جابر؛ لأنه - ﵇ - حين كلم اليهودي أن يأخذ تمر النخل بالذي على أبي جابر، وأبى اليهودي من ذلك، ثبت أن تمر النخل لا يفي بالدين، وأنه أقل مما\n_________\n(^١) ورد في الأصل على قوله: تمرًا بتمر أو غيره علامة (لا .. إلى) وورد بالهامش تعليق: هذِه الزيادة من نسختي من قوله: (تمرًا) إلى آخرها وهي أصل فيها.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ٥٢٠.","vol":"15","page":420},{"text":"كان يلزمه غرمه، وقد جاء هذا منصوصًا في الصلح (^١)، فساقه كما أسلفناه، وقد يجوز في باب حسن القضاء أن يزيده من صنفه، وإنما تحرم الزيادة بالشرط. وقال في باب: الشفاعة في وضع الدين:\nفأزحف الجمل (^٢)، يقال: أزحف البعير إذا أعيا فجر فِرْسِنَه وزحف أيضًا (^٣).\n_________\n(^١) سيأتي برقم (٢٧٠٩) كتاب: الصلح، باب: الصلح بين الغرماء وأصحاب الميراث.\n(^٢) سيأتي برقم (٢٤٠٦).\n(^٣) انظر: \"أعلام الحديث\" للخطابي ٢/ ١٢٠٢.","vol":"15","page":421},{"text":"<span data-type='title' id=toc-1744>١٠ - باب مَنِ اسْتَعَاذَ مِنَ الدَّيْنِ</span>\n٢٣٩٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ ح. وَحَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ ﵂ أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَدْعُو فِي الصَّلَاةِ وَيَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ المَأْثَمِ وَالمَغْرَمِ\". فَقَالَ لَهُ قَائِلٌ: مَا أَكْثَرَ مَا تَسْتَعِيذُ يَا رَسُولَ اللهِ مِنَ المَغْرَمِ؟ قَالَ: \"إِنَّ الرَّجُلَ إِذَا غَرِمَ حَدَّثَ فَكَذَبَ وَوَعَدَ فَأَخْلَفَ\". [انظر: ٨٣٢ - مسلم: ٥٨٩ - فتح ٥/ ٦٠]\nذكر حديث عَائِشَةَ أَنَّ رَسُولَ الله - ﷺ - كَانَ يَدْعُو فِي الصَّلَاةِ وَيقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ المَأْثَم وَالمَغْرَمِ\". فَقَالَ لَهُ قَائِلٌ: مَا أَكْثَرَ مَا تَسْتَعِيذُ من المغرم يَا رَسُولَ اللهِ؟ قالً: \"إِنَّ الرَّجُلَ إِذَا غَرِمَ حَدَّثَ فَكَذَبَ وَوَعَدَ فَأَخْلَفَ\".\nفيه: الدعاء في الصلاة بما ليس في القرآن خلافًا لأبي حنيفة (^١)، واستعاذته من الدين الذي لا يطيق قضاءه، وقد توفي ودرعه مرهونة عند يهودي (^٢). (والمأثم): كل إثم، وخص المغرم لما يخشى فيه من\nالإثم مما ذكره من الكذب وإخلاف الوعد، وهما خصلتان من النفاق وما يبقى أيضًا من ذلك.\nو(المغرم): ما يلزم الإنسان نفسه ويلزمه غيره وليس بواجبٍ عليه وهو الغرم، و(المغرم): المثقل دينًا، ومنه: ﴿فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ﴾ [القلم: ٤٦] وسمي الغريم لإلحاحه؛ لأن الغريم: الملازم.\n_________\n(^١) انظر: \"الهداية\" ١/ ٥٦، \"شرح فتح القدير\" ١/ ٢٧٧.\n(^٢) سلف برقم (٢٠٦٨) كتاب: البيوع، باب: شراء النبي - ﷺ - بالنسيئة، ورواه مسلم (١٦٠٣) كتاب: المساقاة، باب: الرهن وجوازه في الحضر والسفر، من حديث عائشة.","vol":"15","page":422},{"text":"وفيه: قطع الذرائع؛ لأن استعاذته من الدين ذريعة إلى ما أسلفناه من الكذب والخلف في الوعد مع ما يقع للمديان تحته من الذلة وما لصاحب الدين عليه من المقال.\nفإن قلت: فالأحاديث التي سقتها في باب: من اشترى بالدين قريبًا، وكذا حديث جعفر بن محمد عن أبيه، عن عبد الله بن جعفر مرفوعًا: \"إن الله مع الدائن حتى يقضي دينه ما لم يكن فيه ما يكره الله\". وكان عبد الله بن جعفر يقول لجاره: اذهب فخذ لي بدين فأنا أكره أن أبيت الليلة إلا والله معي (^١).\nقلت: لا تنافي بينهما؛ فأحاديث النهي لمن استدان فيما يكره الرب ﷻ ولا يريد قضاءه والإباحة فيما يرضيه ويريد قضاءه، وعنده في الأغلب ما يؤديه منه، فالله تعالى في عونه على قضائه.\nوالمغرم الذي استعاذ منه؛ إما لكونه فيما يكره الرب ولا يجد سبيلًا إلى قضائه، وإما فيما لا يكرهه ولكن لا سبيل إلى قضائه فهو متعرض لهلاك مال أخيه ومتلف له، أو له يُسره ونوى ترك قضائه وجحده فهو عاص لربه ظالم لنفسه. فكل هؤلاء لوعدهم إن وعدوا من استدانوا منه القضاء مخلفون، وفي حديثهم كاذبون لوعودهم، وقد صحت الأخبار عنه أنه استدان في بعض الأحوال كما أسلفناه،\nفكان معلومًا بذلك أن الحالة التي كره فيها غير الحال التي رخص لنفسه فيها.\nوقد استدان السلف: استدان عمر وهو خليفة وقال لما طعن: انظروا كم عليَّ من الدين، فحسبوه فوجدوه ثمانين ألفًا وأكثر، وكان\n_________\n(^١) سيأتي تخريج هذا الحديث في شرح حديث (٢٨٣٥).","vol":"15","page":423},{"text":"على الزبير دين عظيم، ذكرهما البخاري كما ستعلمه في موضعه (^١). فما ثبت عن الشارع وأصحابه والسلف من استدانتهم الدين مع تكريرهم له إلى غيرهم الدليل الواضح على أن اختلاف الأمر في ذلك كان على قدر اختلاف حال المستدينين.\n_________\n(^١) قصة دَين عمر تأتي برقم (٣٧٠٠) كتاب: فضائل الصحابة، باب: قصة البيعة، أما قصة دين الزبير فستأتي برقم (٣١٢٩) كتاب: فرض الخمس، باب: بركة المغازي في ماله حيا وميتا مع النبي - ﷺ - وولاة الأمر.","vol":"15","page":424},{"text":"<span data-type='title' id=toc-1745>١١ - باب الصَّلَاةِ عَلَى مَنْ تَرَكَ دَيْنًا</span>\n٢٣٩٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ، وَمَنْ تَرَكَ كَلاًّ فَإِلَيْنَا\". [انظر: ٢٢٩٨ - مسلم: ١٦١٩ - فتح ٥/ ٦١]\n\n٢٣٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا فُلَيْحٌ، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَا مِنْ مُؤْمِنٍ إِلَّا وَأَنَا أَوْلَى بِهِ فِي الدُّنْيَا وَالآخِرَةِ، اقْرَءُوا إِنْ شِئْتُمْ: ﴿النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾ [الأحزاب: ٦]. فَأَيُّمَا مُؤْمِنٍ مَاتَ وَتَرَكَ مَالًا فَلْيَرِثْهُ عَصَبَتُهُ مَنْ كَانُوا، وَمَنْ تَرَكَ دَيْنًا أَوْ ضَيَاعًا فَلْيَأْتِنِي فَأَنَا مَوْلَاهُ\". [٢٢٩٨ - مسلم: ١٦١٩ - فتح ٥/ ٦١]\nذكر فيه حديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"منْ تَرَكَ مَالًا فَلِوَرَثَتِهِ، وَمَنْ تَرَكَ كَلًّا فَإِلَيْنَا\".\nوحديثه أيضًا: \"مَا مِنْ مُؤْمِنِ إِلَّا وَأَنَا أَوْلَى بِهِ فِي الدُّنْيَا وَالآخِرَةِ، اقْرَءُوا إِنْ شِئْتُمْ: ﴿النَّبِيُّ أَوْلَى بِالمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾ [الأحزاب: ٦]. فَأيُّمَا مُؤْمِنٍ مَاتَ وَتَرَكَ مَالًا فَلْيَرِثْهُ عَصَبَتُهُ مَنْ كَانُوا، وَمَنْ تَرَكَ دَيْنًا أَوْ ضَيَاعًا فَلْيَأْتِني فَأنا وليه (^١) \".\nهذا الحديث ناسخ لترك الصلاة على من مات وعليه دين كما سلف واضحًا في الحوالة (^٢).\nقال الداودي: وقوله: (\"اقرءوا إن شئتم\") أحسبه من كلام\n_________\n(^١) في الأصل فوقها: مولاه.\n(^٢) سلف برقم (٢٢٨٩) باب: إن أحال دين الميت على رجل جاز. من حديث سلمة بن الأكوع.","vol":"15","page":425},{"text":"أبي هريرة، واعترضه ابن التين فقال: ليس كما ظن؛ فقد روى جابر أن\nالنبي - ﷺ - قال: \" أنا أولى بالمؤمنين من أنفسهم \" (^١). قال: وقيل: معنى\nالآية أنه - ﷺ - كان إذا أمر بشيء أو نهى عنه كان أمره أولى بأن يتبع من\nالنفس وإن كان هواها في غيره.\nو(الضياع) بفتح الضاد المعجمة: مصدر ضاع يضيع ضيعة وضياعًا، ثم جُعل اسمًا لكل ما هو مرصد أن يضيع من ولد أو عيال لا كافلَ لهم مثل قوله: (\"ومن ترك كَلًّا\") أي: عيالًا، فمن ترك شيئًا ضائعًا كالأطفال ونحوهم فليأتني ذلك الضائع. (\"فأنا مولاه\") أي: وليه، مثل قوله: ﴿وَهُوَ كَلٌّ عَلَى مَوْلَاهُ﴾.\nوقوله: \"أيما امرأة تزوجت بغير إذن وليها فنكاحها باطل\" (^٢)، ورواه بعضهم بالكسر جمع ضائع كجائع وجياع (^٣)، والأول أصح، وكذا قال ابن الجوزي (^٤).\nوقوله: (\"فلترثه عصبته\") قال الداودي: هو هنا الورثة من كانوا ليس من يرث بالتعصيب وهو كما قال، فإن العاصب مخصوص بمن ليس له سهم مقدر من المجمع على توريثهم، فيرث كل المال عند\n_________\n(^١) رواه مسلم (٧٦٨) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة. بلفظ: \"أنا أولى بكل مؤمن من نفسه\".\n(^٢) رواه أبو داود (٢٠٨٣)، والترمذي (١١٠٢)، وابن ماجه (١٨٧٩)، وأحمد ٦/ ١٦٥ - ١٦٦، والحاكم ٢/ ١٦٨، من طرق عن ابن جريج، عن سليمان بن موسى، عن ابن شهاب، عن عروة، عن عائشة، به.\nقال الترمذي: هذا حديث حسن. وصححه الحاكم والذهبي، وذكره الألباني في \"الإرواء\" (١٨٤٠)، وقال: صحيح.\n(^٣) \"النهاية في غريب الحديث\" ٣/ ١٠٧.\n(^٤) \"غريب الحديث\" ٢/ ٢٢.","vol":"15","page":426},{"text":"الانفراد، وما فضل بعد الفروض. وقيل: العصبة: قرابة الرجل لأبيه سموا بذلك من قولهم: عصب القوم بفلان، أي: أحاطوا به وهم كل من يلتقي مع الميت في أبٍ واحد. وعند ابن سحنون: الابن عصبة\nوهذا صحيح في الرجال، وأما المرأة فلا تسمى عصبة على الإطلاق، والواحد عاصب قياسًا، قاله الأزهري (^١) وغيره.\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٤٥٥ مادة \"عصب\".","vol":"15","page":427},{"text":"<span data-type='title' id=toc-1746>١٢ - باب مَطْلُ الغَنِيِّ ظُلْمٌ</span>\n٢٤٠٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الأَعْلَى، عَنْ مَعْمَرٍ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ -أَخِي وَهْبِ بْنِ مُنَبِّهٍ- أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَطْلُ الغَنِيِّ ظُلْمٌ\". [انظر: ٢٢٨٧ - مسلم: ١٥٦٤ - فتح ٥/ ٦١]\nذكر فيه حديث أبي هُرَيْرَةَ: قَالَ رَسُولُ الله - ﷺ -: \"مَطْلُ الغَنيِّ ظُلْمٌ\".\nهذا الحديث تقدم في الحوالة (^١) واضحًا، ومفهوم الحديث أن مطل غير الغني ليس بظلم ولا مطالبة عليه إذًا، وإذا سقطت المطالبة زالت الملازمة، قال تعالى: ﴿فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾ [البقرة: ٢٨٠] وهو يوجب تأخيره فصار كالدين المؤجل، فيمنع من لزومه.\nوفيه: أن من وجب عليه زكاة ففرط فيها أنه يغرمها إذا بلغت المال خلافًا لأبي حنيفة (^٢).\n_________\n(^١) سلف برقم (٢٢٨٧) باب: في الحوالة وهل يرجع في الحوالة؟\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٢٤٥.","vol":"15","page":428},{"text":"<span data-type='title' id=toc-1747>١٣ - باب لِصَاحِبِ الْحَقِّ مَقَالٌ</span>\nوَيُذْكَرُ (^١) عَنِ النَّبِيِّ - ﷺ -: \"لَيُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ وَعِرْضَهُ\". قَالَ سُفْيَانُ: عِرْضُهُ: يَقُولُ مَطَلْتَنِي. وَعُقُوبَتُهُ: الحَبْسُ.\n\n٢٤٠١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ سَلَمَةَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَتَى النَّبِيَّ - ﷺ - رَجُلٌ يَتَقَاضَاهُ فَأَغْلَظَ لَهُ، فَهَمَّ بِهِ أَصْحَابُهُ. فَقَالَ: \"دَعُوهُ فَإِنَّ لِصَاحِبِ الحَقِّ مَقَالًا\". [انظر: ٢٣٠٥ - مسلم: ١٦٠١ - فتح ٥/ ٦٢]\nذكر حديث أَبِي هُرَيْرَةَ أَتَى النَّبِيَّ - ﷺ - رَجُلٌ يَتَقَاضَاهُ فَأَغْلَظَ لَهُ، فَهَمَّ بِهِ أَصْحَابُهُ. فَقَالَ: \"دَعُوهُ، فَإِنَّ لِصَاحِبِ الحَقِّ مَقَالًا\". هذا قد سلف في باب: الحوالة (^٢)، ولا شك أنه إذا مطله وهو غني، فقد ظلمه والظلم محرم وإن قل. وفسر الفقهاء الحديث كما فسره سفيان وهو كقوله: \"إن لصاحب الحق مقالًا\" أي: بصفة المطل، وقد جاء في التنزيل مصداقه، قال تعالى: ﴿لَا يُحِبُّ اللهُ الجَهْرَ بِالسُّوءِ مِنَ القَوْلِ إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨] وهذِه الآية نزلت في مانع الضيافة، فأبيح له أن يقول في المانع له أنه لئيم وأنه لم يقره، وشبه هذا، وقيل: نزلت في مطل الدين -وقيل: في المكره على الكفر؛ لأنه مظلوم- وعقوبته بالحبس إذا رجي له مال أو وفاء بما عليه، فإن ثبت إعساره وجب نظرته\n_________\n(^١) ورد بهامش الأصل: حديث \"ليُّ الواجدِ\" رواه الطبراني في \"المعجم الكبير\" بإسناده إلى عمرو بن الشريد، عن أبيه قال: قال رسول الله: \"ليُّ الواجد، يحل عرضه وعقوبته\"، وفي هذا السند سفيان، فقال سفيان: يحل عرضه أي: يشكوه، وعقوبته: حبسه، نقله من خط الدمياطي .. وقد عزاه المؤلف في باب: الحوالة. [انظر: \"المعجم الكبير\" ٧/ ٣١٨]\n(^٢) سلف برقم (٢٢٨٧).","vol":"15","page":429},{"text":"وحرم حبسه لزوال العلة الموجبة لحبسه وهي الوجدان.\nواختلف في ثابت العسرة وأطلق من السجن هل يلازمه غريمه؟ فقال مالك والشافعي: لا، حتى يثبت له مال آخر (^١).\nوقال أبو حنيفة: لا يمنع الحاكم الغرماء من لزومه (^٢).\n_________\n(^١) انظر: \"المنتقى\" ٥/ ٨٣، \"الإشراف\" ٢/ ٦٦.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٢٨١.","vol":"15","page":430},{"text":"<span data-type='title' id=toc-1748>١٤ - باب إِذَا وَجَدَ مَالَهُ عِنْدَ مُفْلِسٍ فِي البَيْعِ وَالقَرْضِ وَالوَدِيعَةِ، فَهْوَ أَحَقُّ بِهِ </span>وَقَالَ الحَسَنُ: إِذَا أَفْلَسَ وَتَبَيَّنَ لَمْ يَجُزْ عِتْقُهُ وَلَا بَيْعُهُ وَلَا شِرَاؤُهُ. وَقَالَ سَعِيدُ بْنُ المُسَيَّبِ: قَضَى عُثْمَانُ مَنِ اقْتَضَى مِنْ حَقِّهِ قَبْلَ أَنْ يُفْلِسَ فَهْوَ لَهُ، وَمَنْ عَرَفَ مَتَاعَهُ بِعَيْنِهِ فَهْوَ أَحَقُّ بِهِ.\n٢٤٠٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، أَنَّ عُمَرَ بْنَ عَبْدِ العَزِيزِ أَخْبَرَهُ، أَنَّ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامٍ أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺأَوْ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ-: \"مَنْ أَدْرَكَ مَالَهُ بِعَيْنِهِ عِنْدَ رَجُلٍ أَوْ إِنْسَانٍ قَدْ أَفْلَسَ، فَهْوَ أَحَقُّ بِهِ مِنْ غَيْرِهِ\". [مسلم: ١٥٥٩ - فتح ٥/ ٦٢]\nثم ساق حديث أبي هريرة (^١) من طريق يحيى بن سعيد: أَخْبَرَنِي أَبُو بَكْرِ بْنُ مُحَمَّدٍ بْنِ عَمْرِو بْنِ حَزْمٍ، أَنَّ عُمَرَ بْنَ عَبْدِ العَزِيزِ أَخْبَرَهُ، أَنَّ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ، أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺأَوْ قَالَ: سَمِعْتُ رَسُولَ الله - ﷺ - يَقُولُ-: \"منْ أَدْرَكَ مَالَهُ بِعَيْنِهِ عِنْدَ رَجُلٍ أَوْ إِنْسَانٍ قَدْ أَفْلَسَ، فَهْوَ أَحَقُّ بِهِ مِنْ غَيْرِهِ\".\n_________\n(^١) ورد بهامش الأصل: وحديث أبي هريرة في \"المسند\" بزيادة: ولم يكن اقتضى من ماله شيئًا وفيه الحسن عن أبي هريرة و… واحد لم يسمع منه … [انظر \"المسند\" ٢/ ٥٢٥]","vol":"15","page":431},{"text":"الشرح:\nأثر الحسن الذي يحضرني منه ما رواه ابن أبي شيبة في \"مصنفه\" عن حفص، عن الأشعث، عن الحسن قال: هو أسوة الغرماء (^١)، وهذِه صفة من استسلم للفلس فكل ذلك (…) (^٢) عندنا إذا حجر عليه نعم لو باع في ذمته صح وعند المالكية من أحاط به الدين منع من العتق والهبة دون البيع والشراء، واختلف في قضائه ورهنه، والمشهور جوازه والقياس منعه، وكذلك اختلف في إقراره، والمشهور إجازته خلافًا لابن نافع (^٣)، ولا وجه له إلا أن يكون لمن اتهم عليه ففيه قولان، والشراء يمد ويقصر.\nقال ابن التين: ووقع ولا نراه مقصورًا وهي لغة فيه غير مشهورة.\nوأثر عثمان رواه أبو عبيد في \"أمواله\" عن إسماعيل بن جعفر، ثنا محمد بن أبي حرملة، عن سعيد بن المسيب قال: أفلس مولى لأم حبيب فاختصم فيه إلى عثمان، فقضى أن من كان اقتضى من حقه شيئًا قبل أن يتبين إفلاسه فهو له، ومن عرف متاعه بعينه فهو له.\nوحديث أبي هريرة أخرجه مسلم والأربعة (^٤)، وهذا التردد في: (سمعت) أو (قال) هو من الراوي عن أبي هريرة وهو أبو بكر بن عبد الرحمن بن الحارث بن هشام. وقال مرة أخرى عنه، عن النبي - ﷺ -\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٢٨٤ (٢٠١٠٣).\n(^٢) غير واضحة بالأصل.\n(^٣) انظر: \"المنتقى\" ٥/ ٨٣.\n(^٤) مسلم (١٥٥٩) كتاب: المساقاة، باب: من أدرك ما باعه عند المشتري وقد أفلس فله الرجوع فيه، وأبو داود (٣٥١٩)، والترمذي (١٢٦٢)، والنسائي ٧/ ٣١١، وابن ماجه (٢٣٥٨).","vol":"15","page":432},{"text":"أخرجه مسلم (^١)، ورواه عراك بن مالك، عن أبي هريرة أن رسول الله - ﷺ -. وبشير بن نهيك، عن أبي هريرة أن رسول الله - ﷺ -، أخرجهما مسلم (^٢).\nوفيه من اللطائف:\nرواية أربعة من التابعين بعضهم عن بعض يحيى بن سعيد فمن بعده، ورواه مالك في \"موطئه\" عن الزهري، عن أبي بكر بن عبد الرحمن، عن رسول الله - ﷺ - مرسلًا (^٣). وقال أبو داود: هو أصح ممن رواه عن مالك مسندًا (^٤). وقال الدارقطني: لا يثبت عن الزهري مسندًا وإنما هو مرسل (^٥). وقال أبو عمر: كذا هو مرسل في جميع الموطآت، وكذلك رواه جماعة الرواة عن مالك مرسلًا إلا عبد الرزاق؛ فإن رواه عن مالك عن الزهري، عن أبي بكر، عن أبي هريرة فأسنده (^٦)، وقد اختلف فيه عن عبد الرزاق، قال (الدارقطني) (^٧): وتابع عبد الرزاق على إسناده عن مالك: أحمد بن موسى، وأحمد بن أبي طيبة.\nواختلف أصحاب ابن شهاب عليه في إسناده وإرساله وهو محفوظ لأبي هريرة لا يرويه غيره (^٨).\n_________\n(^١) مسلم (١٥٥٩/ ٢٣) كتاب: المساقاة.\n(^٢) مسلم (١٥٥٩/ ٢٤ - ٢٥).\n(^٣) \"الموطأ\" ص ٤٢٠ - ٤٢١.\n(^٤) \"سنن أبي داود\" ٣/ ٧٩٣.\n(^٥) \"علل الدارقطني\" ١١/ ١٦٦.\n(^٦) \"المصنف\" ٨/ ٢٦٤ (١٥١٦٠).\n(^٧) في الأصل: عبد الرزاق، ولعل الصواب ما أثبتناه، وهو الموافق لما حكاه ابن عبد البر في \"التمهيد\" ٨/ ٤٠٧ حيث قال: وذكر الدارقطني أنه قد تابع عبد الرزاق على إسناده عن مالك أحمد بن موسى وأحمد بن أبي طيبة. اهـ.\n(^٨) \"التمهيد\" ٨/ ٤٠٦ - ٤٠٧.","vol":"15","page":433},{"text":"وفي الباب عن الحسن عن سمرة أخرجه أبو داود والنسائي وأعله الذهلي (^١). وابن عمر ذكره الترمذي (^٢).\nإذا تقرر ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nقوله: (\"عند رجل أو إنسان\") الظاهر أنه شك من الراوي، ومعنى أفلس: صار مفلسًا، أي: صارت دراهمه فلوسًا، ويجوز أن يراد به أنه صار إلى حال يقال فيها ليس معه فلس، وهو في الشرع حجر الحاكم على المديون والمفلس المحجور عليه بالديون.\nثانيها:\nفيه رجوع البائع إلى عين ماله عند تعذر الثمن بالفلس، وهو مذهب الشافعي ومالك وأحمد وإسحاق والأكثرين، وألحقوا الموت به -وخالف فيه مالك وأحمد فقالا: يكون فيه أسوة الغرماء (^٣) - وخالف\n_________\n(^١) رواه أبو داود (٣٥٣١)، والنسائي ٧/ ٣١٣ - ٣١٤، وذكر المزي في \"تحفة الأشراف\" (٤٥٩٥) قول الذهلي في الحديث.\nوقال المنذري في \"مختصره\" ٥/ ١٨٤: وأخرجه النسائي. وقد تقدم الكلام على الاختلاف في سماع الحسن من سمرة. وحسنه الحافظ في \"الفتح\" ٥/ ٦٤، وتعقبه العلامة صديق خان في \"الروضة الندية\" ٣/ ١٩٢ فقال: لكن سماع الحسن عن سمرة فيه مقال معروف. وقال الألباني في \"السلسلة الضعيفة\" (٢٠٦١): منكر بهذا اللفظ.\n(^٢) \"جامع الترمذي\" عقب حديث (١٢٦٢)، وقد رواه ابن حبان في \"صحيحه\" ١١/ ٤١٥ (٥٠٣٩) من حديث ابن عمر قال: قال رسول الله - ﷺ -: \"إذا عدم الرجل\nفوجد البائع متاعه بعينه فهو أحق به\".\nقال الشوكاني في \"نيل الأوطار\" ٣/ ٦٦٦: أخرجه ابن حبان بإسناد صحيح.\n(^٣) انظر: \"التمهيد\" ٨/ ٤١٠ - ٤١٥، \"الإشراف على مذاهب أهل العلم\" ٢/ ٦٢، \"المغني\" ٦/ ٥٨٩.","vol":"15","page":434},{"text":"أبو حنيفة، فقال: لا يرجع فيهما بل يضارب مع الغرماء (^١). وعزي إلى النخعي والحسن البصري.\nحجة الأكثرين في الفلس هذا الحديث، وفي الموت حديث في \"سنن أبي داود\" وابن ماجه من حديث أبي هريرة أيضًا. وقال الحاكم: إنه صحيح الإسناد، ولفظه: \"أيما رجل مات أو أفلس فصاحب المتاع أحق بمتاعه إذا وجده بعينه\" (^٢)، وحمل أبو حنيفة الحديث على الغصب والوديعة؛ لأنه لم يذكر البيع فيه أو على ما قبل القبض، وأول الحديث بتأويلات ضعيفة مردودة وتعلق بشيء يروى عن علي وابن مسعود وليس بثابت عنهما، ودفعوا الحديث بالقياس بأن يده قد زالت كيد الراهن، وحجة مالك ما رواه في \"موطئه\" عن ابن شهاب عن أبي بكر بن عبد الرحمن أن رسول الله - ﷺ - قال: \"أيما رجل باع متاعًا فأفلس الذي ابتاعه ولم يقبض من ثمنه شيئًا فوجده بعينه فهو أحق به، وإن مات الذي ابتاعه فصاحب المتاع أسوة الغرماء\" (^٣)، وقد سلف أنه أسند أيضًا ولا يصح كما سلف.\nقال ابن عبد البر: أجمع فقهاء الحجاز وأهل الأثر على القول بجملة حديث أبي هريرة وإن اختلفوا في أشياء من فروعه، ودفعه من\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٩٧.\n(^٢) رواه أبو داود (٣٥٢٣)، وابن ماجه (٢٣٦٠) واللفظ له والحاكم في \"مستدركه\" ٢/ ٥٠ - ٥١ من طريق ابن أبي ذئب، عن أبي المعتمر، عن ابن خلدة، عن أبي هريرة، به. وقال المنذري في \"مختصره\" ٥/ ١٧٧: وحكي عن أبي داود أنه قال: من يأخذ بهذا؟ وأبو المعتمر من هو؟ لا يعرف. وذكره الحافظ في \"الفتح\" ٥/ ٦٤؛ وقال: هو حديث حسن يحتج بمثله. وضعفه الألباني في \"الإرواء\" ٥/ ٢٧١ - ٢٧٢، و\"ضعيف سنن ابن ماجه\" (٥١٧).\n(^٣) سبق تخريجه قريبًا.","vol":"15","page":435},{"text":"أهل العراق أبو حنيفة وأصحابه وسائر الكوفيين، وأولوا الحديث على الودائع والأمانات، وروى قتادة، عن خلاس بن عمرو، عن علي أنه قال: هو فيها أسوة الغرماء إذا وجدها بعينها. وروى الثوري عن مغيرة، عن إبراهيم قال: هو والغرماء خاصة شرع سواء (^١).\nوحكاه ابن التين عن ابن شبرمة وأسنده ابن أبي شيبة عن الشعبي (^٢)، وقد أسلفنا عدم ثبوت ذلك.\nقال ابن المنذر: قضى عثمان وعلي أن صاحبها أحق بها ولا نعلم لهما مخالفًا من الصحابة (^٣).\nقلت: وابن مسعود وأبو هريرة وتابعهم عروة بن الزبير، وأما أبو محمد بن حزم فقال: صحَّ عن عمر بن عبد العزيز: أن من اقتضى من ثمن سلعته شيئًا، ثم أفلس فهو أسوة الغرماء، قضى به رسول الله - ﷺ -، وهو قول ابن شهاب ومالك: بعد الموت، وكذا قاله أحمد (^٤). ورواه ابن ماجه أيضًا من طريق اليمان بن عدي الحمصي (^٥)، وتكلم فيه أحمد بكلام فظيع.\nقلت: وتأويل الحديث على المودع والمقرض دون البائع فاسد؛ لأن المودع أحق بعين ماله سواء كان على صفته أو تغير عنها بخلاف البائع، فإنه إذا تغير ماله لا يرجع، وتفرقة مالك بين الفلس والموت بأن المفلس\n_________\n(^١) \"التمهيد\" ٨/ ٤١٠ - ٤١٢؛ بتصرف، وروى أثر عليٍّ وإبراهيمَ عبدُ الرزاق ٨/ ٢٦٦ (١٥١٧٠، ١٥١٧١).\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ٢٨٣ - ٢٨٤ (٢٠٠٩٩).\n(^٣) \"الإشراف\" ٢/ ٦١.\n(^٤) \"المحلى\" ٨/ ١٧٧.\n(^٥) \"سنن ابن ماجه\" (٢٣٦١) وصححه الألباني في \"الإرواء\" ٥/ ٢٧١.","vol":"15","page":436},{"text":"ذمته باقية بخلاف الموت. ونقل ابن التين عن الشافعي أنه ليس له المضاربة مع الغرماء وليس له إلا عين متاعه، وهو غريب عنه.\nثالثها:\nمقتضى الحديث رجوعه أيضًا ولو قبض بعض الثمن؛ لإطلاق الحديث، وهو الجديد من قولي الشافعي، وخالف في القديم فقال: يضارب بباقي الثمن فقط (^١)، وفي الحديث السالف وقد علمت حاله، ورجوع المقرض إلى عين ماله إذا كان باقيًا بعينه وأفلس بعد قبضه، كما ترجم عليه البخاري فيما سلف، ووجهه أن لفظ الحديث أعم من أن يكون المال أو المباع لبائع أو لمقرض، والفقهاء قاسوه عليه لجامع أنه مملوك تعذر تحصيله فأشبه البيع ولا حاجة إليه؛ لاندراجه تحته، وبهذا قال الشافعي وأبو محمد الأصيلي من المالكية، وخالف غيره، فقال: لا يكون القرض كالبيع.\nرابعها:\nفيه الحجر على المفلس، وبه قال الجمهور منهم مالك والشافعي وأحمد، وهو قول عمر وعثمان وعلي وابن مسعود وعروة والأوزاعي، وخالف فيه أبو حنيفة (^٢)، وهو قول إبراهيم والحسن بن أبي الحسن، ولابد في الحديث من إضمار أمور تحمل عليه، مثل كون السلعة مقبوضة موجودة عند المشتري دون غيره والثمن غير مقبوض ومال المفلس لا يفي بالديون أو كان مساويًا، وقلنا بالحجر عليه فيها، فلو مات أو كاتب العبد فلا رجوع، ولو زال من يد المشتري وعاد إليه\n_________\n(^١) \"الإشراف\" ٢/ ٦١.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٥/ ٢١٥، \"المنتقى\" ٥/ ٨١، \"المغني\" ٦/ ٥٣٨.","vol":"15","page":437},{"text":"فيجوز الرجوع على الأصح خلاف ما وقع في \"الروضة\" (^١)، وللرجوع شروط محلها كتب الفروع وقد أوضحناها فيها.\nوصح من حديث كعب بن مالك أن النبي - ﷺ - حجر على معاذ ماله وباعه في دين كان عليه. استدركه الحاكم وقال: صحيح على شرط الشيخين وقال مرة: صحيح الإسناد (^٢)، ورواه الطبراني عن عبد الله بن أحمد، عن أبيه، عن عبد الرزاق، عن معمر، عن الزهري، عن ابن كعب بن مالك أن معاذًا أغلق ماله في الدين، فكلم رسول الله - ﷺ - أن يكلم غرماءه، ففعل فلم يضعوا له شيئًا، فلو ترك لأحد بكلام لترك لمعاذ بكلام رسول الله - ﷺ -، فدعا النبي - ﷺ - فلم يبرح حتى باع ماله وقسمه بين غرمائه، فقام معاذ لا مال له (^٣).\nوفي أفراد مسلم من حديث أبي سعيد الخدري قال: أصيب رجل على عهد رسول الله - ﷺ - في ثمار ابتاعها فأكثر دينه، فقال رسول الله - ﷺ -: \"تصدقوا عليه\"؛ فتصدق الناس عليه، فلم يبلغ ذلك وفاء دينه، فقال رسول الله - ﷺ -: \"خذوا ما وجدتم وليس لكم إلا ذلك\" (^٤).\n_________\n(^١) \"روضة الطالبين\" ٤/ ١٥٥ - ١٥٦.\n(^٢) \"المستدرك\" ٢/ ٥٨، ٤/ ١٠١، ووافقه الذهبي، ورواه العقيلي في \"الضعفاء\" ١/ ٦٨، والدارقطني ٤/ ٣٣٠، والبيهقي ٦/ ٤٨، من طريق إبراهيم بن معاوية الزيادي، عن هشام بن يوسف، عن معمر، عن الزهري، عن ابن كعب بن مالك، عن أبيه.\nقال العقيلي: إبراهيم بن معاوية، بصري لا يتابع على حديثه.\nوضعفه الألباني في \"الإرواء\" ٥/ ٢٦٠ (١٤٣٥) وذكر قول الحاكم والذهبي، ثم قال: وذلك منهما خطأ فاحش، وخصوصا الذهبي؛ نقد أورد إبراهيم هذا في \"الميزان\"، وقال: ضعفه زكريا الساجي وغيره. اهـ.\n(^٣) \"المعجم الكبير\" ٢٠/ ٣٠ - ٣١ (٤٤).\n(^٤) مسلم (١٥٥٦) كتاب: المساقاة، باب: استحباب الوضع من الدين.","vol":"15","page":438},{"text":"وأثر أسيفع في \"الموطأ\" عن عمر: فليأتنا بالغداة نقسم ماله بين غرمائه (^١).\nواحتج المخالف بحديث جابر في دين أبيه السالف. وروي أن أسيد بن حضير كان عليه دين، فدعا عمر غرماءه فسلم إليهم أرضه أربع سنين بما لهم عليه (^٢)، وبالحديث السالف \"ليُّ الواجد يحل عرضه وعقوبته\" وهي الحبس كما سلف.\nروى أبو بكر بن عياش عن أنس أنه ﵊ حبس في تهمة (^٣).\n_________\n(^١) \"الموطأ\" ص ٤٨١، من طريق عمر بن عبد الرحمن بن دلاف المزني، عن أبيه، وذكره الألباني في \"الإرواء\" (١٤٣٦) وقال: ضعيف.\n(^٢) رواه ابن سعد في \"الطبقات\" ٣/ ٦٠٦، من طريق خالد بن مخلد البجلي، عن عبد الله بن عمر، عن نافع، عن ابن عمر، ورواه المزي في \"تهذيب الكمال\" ٣/ ٢٥٣، من طريق عبد الأعلي بن حماد، عن حماد بن سلمة، عن هشام بن عروة، عن عروة أن أسيد بن حضير، به ..\nقلت: عروة لم يسمع من أسيد فهو منقطع، وفي سند ابن سعد: عبد الله بن عمر العمري، وهو ضعيف، وترجمته في \"تهذيب الكمال\" ١٥/ ٣٢٧ - ٣٣١.\n(^٣) رواه العقيلي في \"الضعفاء الكبير\" ١/ ٥٣ - ٥٤، وابن عدي في \"الكامل\" ١/ ٤١٢، من طريق إبراهيم بن زكريا الواسطي، عن أبي بكر بن عياش، عن يحيى بن سعيد، عن أنس، به. قال العقيلي: إبراهيم بن زكريا الواسطي مجهول وحديثه خطأ. وقال ابن عدي: هذا باطل. وقال ابن حبان في \"المجروحين\" ١/ ١١٦: وليس هذا من حديث أنس ولا من حديث يحيى بن سعيد الأنصاري، وليس يحفظ هذا المتن إلا من رواية بهز بن حكيم عن أبيه عن جده وهو مما تفرد به معمر، وقال ابن حزم في \"المحلى\" ٨/ ١٦٩: واحتجوا بآثار واهية منها رواية من طريق أبي بكر بن عياش عن أنس: أن رسول الله - ﷺ - حبس في تهمة. وفيه أبو بكر بن عياش، وهو ضعيف، وانفرد عنه أيضًا\nإبراهيم بن زكريا الواسطى، ولا يدرى من هو. اهـ. بتصرف.\nقلت: اعترض المصنف على كلام ابن حزم كما سيأتي في الصفحات القادمة.","vol":"15","page":439},{"text":"وروى عبد الرزاق في \"مصنفه\" عن بهز بن حكيم بن معاوية بن حيدة، عن أبيه، عن جده أنه - ﵇ - حبس في تهمة (^١). قال ابن الطلاع: وذكره في غير \"المصنف\" -أنه - ﵇ - حبس في تهمة ساعة من نهار، ثم خلى عنه (^٢).\nوروى ابن حزم من حديث أبي مجلز أن غلامين من جهينة كان بينهما غلام فأعتقه أحدهما فحبسه رسول الله - ﷺ - حتى باع غنيمة له.\nوعن الحسن أن قومًا قتل بينهم قتيل، فبعث إليهم رسول الله - ﷺ - وحبسهم -قلت: والجواب عن ذلك: أما حديث جابر فالاستدلال أنه من العجائب؛ لأن الدين كان على أبيه لا عليه- وأما أثر عمر فرأى أن لا حجر عليه وحجر على الأسيفع، وحديث أنس رده ابن حزم بابن عياش (^٣) قال: وهو ضعيف -قلت: لا بل ثقة- قال: وانفرد به أيضًا إبراهيم بن زكريا الواسطي ولا ندري من هو (^٤).\nقلت: قد عُرف ووهاه ابن عدي والترمذي وابن حبان والحاكم (^٥)، ولو أعله بانقطاع ما بينه وبين أنس كان أولى، فإن مولده سنة خمس\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٠٦ (١٥٣١٣) والحديث أخرجه أبو داود (٣٦٣٠)، والترمذي (١٤١٧) والنسائي ٨/ ٦٧، ورواه أحمد مطولًا ٥/ ٢. قال الترمذي: حديث حسن. وقال ابن حزم في \"المحلى\" ٨/ ١٦٩ وحديث بهز بن حكيم عن أبيه عن جده ضعيف. وقال الألباني في تعليقه على \"المشكاة\" (٣٧٨٥)، و\"الإرواء\" (٢٣٩٧): إسناده حسن.\n(^٢) سبق تخريجه.\n(^٣) ورد بهامش الأصل تعليق نصه: قال الذهبي في \"الكاشف\" توفي سنة ١٩٣ في جمادى الأولى، وله ٩٦ سنة.\n(^٤) \"المحلى\" ٨/ ١٦٩.\n(^٥) انظر: \"المجروحين\" ١/ ١١٥، \"الكامل في ضعفاء الرجال\" ١/ ٤١٢. قلت: فرق ابن حبان بين إبراهيم بن زكريا الواسطي، وبين إبراهيم بن زكريا العجلي، أبي =","vol":"15","page":440},{"text":"وتسعين. قال ابن حزم: وحديث بهز ضعيف وما كان لرسول الله - ﷺ - سجن قط، قلت: وكذا حبس ثمامة في المسجد.\nقال: وروينا من طريق عبد بن سلام، ثنا أحمد بن خالد الوهبي، عن محمد بن إسحاق، عن محمد بن علي بن حسين قال: قال علي: حبس الرجل في السجن بعدما يعرف بما عليه من الدين ظلم. وروي عن عبيد الله بن أبي جعفر في الفلس قال: لا يحبس ولكن يرسل يسعى في دينه، وهو قول الليث، وبه يقول داود وأصحابه (^١)، قلت: الوهبي (^٢) (الأربعة) اتهمه أحمد في ابن إسحاق، ومحمد بن علي ولد بعد أبوه. وذكر ابن بطال عن وكيع بن الجراح أن عليًّا كان يحبس في الدين. وروى معمر، عن أيوب، عن ابن سيرين: كان شريح إذا لم يعط الرجل حق الرجل أمر به إلى السجن (^٣). وذكر ابن الطلاع في \"أحكامه\" ثبت عن عمر أنه كان له سجن (^٤) ولعثمان، وسجن علي بالكوفة. وبنى علي بعد نافع مخيسًا، وهما سجنان له وقال:\nبنيت بعد نافع مخيسًا … حصنًا حصينًا وأمينًا كيسًا (^٥)\n_________\n= إسحاق، فذكر الأخير في \"الثقات\" ٨/ ٧٠، وذكر الأول في \"المجروحين\" ولم يفرق بينهما ابن عدي، وقد فرق بينهما غير واحد، منهم العقيلي في \"الضعفاء\" ١/ ٥٣ - ٥٤، وابن حجر في \"لسان الميزان\" ١/ ٨٦.\n(^١) \"المحلى\" ٨/ ١٦٩ - ١٧٢.\n(^٢) بهامش الأصل: وثقه ابن معين لم يذكر في \"الكاشف\" فيه غير التوثيق، ولا في \"التذهيب\"، ولا ذكر في \"المغني\" ولا في \"الميزان\"، قال بعض أشياخي فيما بوب عليه وذكره ابن حبان في \"الثقات\" واحتج به ابن خزيمة في \"صحيحه\" وقال الدارقطني: لا بأس به.\n(^٣) \"شرح ابن بطال\" ٦/ ٥٤٢، وسيأتي تخريج هذِه الآثار عند حديث (٢٤٢٢).\n(^٤) رواه ابن أبي شيبة ٥/ ٧ (٢٣١٩١).\n(^٥) رواه ابن أبي شيبة ٥/ ٢٧٦ (٢٦٠٢٥).","vol":"15","page":441},{"text":"وفي \"النوادر\": كان يحبس فيه المديونين (^١)، وحديث هرماس بن حبيب عن أبيه عن جده في أبي داود: أتيت رسول الله - ﷺ - بغريم لي، فقال لي: \"الزمه\"، ثم قال: \"يا أخا بني تميم ما تريد أن تفعل بأسيرك … \" الحديث (^٢) لا يدل على نفي الحبس؛ لأن الملازمة مثله.\nخامسها:\nالأحاديث المذكورة في الفلس تدل على أن جميع ما عليه من الدين تدخل فيه المحاصة ما حلَّ منها وما لم يحل، وهو قول الجمهور، كما نقله عنهم القرطبي (^٣)، وللشافعي قولان أظهرهما أن المؤجل لا يحل به (^٤)؛ لأن الأجل حق مقصود له، فلا يفوت، ووجه الأول القياس على الموت والجديد فرق بأن ذمة الميت خربت بخلافه، والخلاف مبني على أن حجر الفلس حجر سفه فيحل أو مرض فلا، ومن فروع مذهبنا: لو جن وعليه دين فالمشهور أنه يحل. وصحح ابن يونس في \"تنبيهه\" المنع، وانتصر القرطبي لمذهبه وقاسه على الموت (^٥)، وقد عرفت الفرق. ويحكى عن الحسن أنه قال: لا يحل الدين\nبالموت (^٦)؛ وهو محجوج بالأدلة.\n_________\n(^١) \"النوادر والزيادات\" ١٠/ ١٥.\n(^٢) رواه أبو داود (٣٦٢٩)، وابن ماجه (٢٤٢٨) وضعفه الألباني في \"ضعيف ابن ماجه\" (٥٢٦).\n(^٣) \"المفهم\" ٤/ ٤٣٥.\n(^٤) \"الإشراف على مذاهب أهل العلم\" ٢/ ٦٨.\n(^٥) انظر: \"المفهم\" ٤/ ٤٣٥.\n(^٦) رواه عبد الرزاق ٨/ ٣ (١٤٠٥٤)، وابن أبي شيبة ٤/ ٣٦٩ (٢١٠٨٢): بلفظ: إذا أفلس أو مات حل دينه.","vol":"15","page":442},{"text":"سادسها:\nالمؤجر كالبائع على الأصح عندنا، وهو قول المالكية (^١)، وقد سلف حكم القرض.\nقال ابن التين: واختلف في المحال عليه إذا أفلس، فقال محمد: يكون المحال أحق بالسلعة. وذكر عن أصبغ أنه لا يكون أحق بها، وأما من وجد عين ماله من العواري والودائع واللقطات، فلا خلاف أنه أحق بها وجدها عند مفلس أو غيره.\nقال الخطابي: فتأويل الحديث على ذلك غير بين إذ الإجماع أغنى عنه، وما ذكره إذا قامت البينة على عينه، واختلف إذا لم تقم بينة على عينه، هل يقبل قوله (^٢)؟\nوقال ابن المنير: إدخال البخاري القرض والوديعة مع الدين إما لأن الحديث مطلق وإما لأنه وارد في البيع، والحكم في القرض والوديعة أولى، أما الوديعة فملك ربها لم تنتقل، وأما القرض فانتقال ملكه عنه معروف وهو أضعف من تمليك المعاوضة، فإذا بطل التفليس ملك المعاوضة القوي بشرطه فالضعيف أولى (^٣).\nفرع: توقف مالك في إبقاء كسوة زوجته، وقال سحنون: لا يترك لها كسوة، وفي رواية ابن نافع عن مالك لا يترك إلا ما يواريه، وبه قال ابن كنانة (^٤)، واختلف في بيع كتب العلم على قولين، وهذا ينبني على كراهة بيع كتب الفقه أو جوازه.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٠/ ٧٣.\n(^٢) \"معالم السنن\" ٢/ ١١٩٨.\n(^٣) \"المتواري\" ص ٢٧٠.\n(^٤) انظر: \"النوادر والزيادات\" ١٠/ ٨، \"المنتقى\" ٥/ ٨٤.","vol":"15","page":443},{"text":"فرع:\nللغرماء دفع ثمنها من مال المفلس، وفي دفعه من عندهم أجازه عبد الملك ومنعه ابن كنانة، وقال أشهب: ليس له أخذها بالثمن حتى يزيدوا على الثمن زيادة يحطونها من المفلس من دينهم، ذكره ابن التين.","vol":"15","page":444},{"text":"<span data-type='title' id=toc-1749>١٥ - باب مَنْ أَخَّرَ الغَرِيمَ إِلَى الغَدِ أَوْ نَحْوِهِ، وَلَمْ يَرَ ذَلِكَ مَطْلًا </span>(^١)\nوَقَالَ جَابِرٌ: اشْتَدَّ الغُرَمَاءُ فِي حُقُوقِهِمْ فِي دَيْنِ أَبِي فَسَأَلَهُمُ النَّبِيُّ - ﷺ - أَنْ يَقْبَلُوا ثَمَرَ حَائِطِي فَأَبَوْا، فَلَمْ يُعْطِهِمِ الحَائِطَ وَلَمْ يَكْسِرْهُ لَهُمْ، قَالَ: \"سَأَغْدُو عَلَيْكَ غَدًا\". فَغَدَا عَلَيْنَا حِينَ أَصْبَحَ فَدَعَا فِي ثَمَرِهَا بِالبَرَكَةِ، فَقَضَيْتُهُمْ. [انظر: ٢١٢٧ - فتح ٥/ ٦٥]\n_________\n(^١) لم يذكر المصنف هذا الباب في شرحه، وكذا ابن بطال، فلعل المصنف قد تابعه في ذلك.","vol":"15","page":445},{"text":"<span data-type='title' id=toc-1750>١٦ - باب مَنْ بَاعَ مَالَ المُفْلِسِ أَوِ المُعْدِمِ فَقَسَمَهُ بَيْنَ الغُرَمَاءِ، أَوْ أَعْطَاهُ حَتَّى يُنْفِقَ عَلَى نَفْسِهِ</span>\n٢٤٠٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا حُسَيْنٌ المُعَلِّمُ، حَدَّثَنَا عَطَاءُ بْنُ أَبِي رَبَاحٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: أَعْتَقَ رَجُلٌ غُلَامًا لَهُ عَنْ دُبُرٍ، فَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ يَشْتَرِيهِ مِنِّي؟ \". فَاشْتَرَاهُ نُعَيْمُ بْنُ عَبْدِ اللهِ، فَأَخَذَ ثَمَنَهُ، فَدَفَعَهُ إِلَيْهِ. [انظر: ٢١٤١ - مسلم: ٩٩٧ - فتح ٥/ ٦٥]\nذكر فيه حديث جابر في بيع المدبر، وقد سلف في باب: بيع المدبر (^١)، ولا يفهم من الحديث معنى قوله في الترجمة: فقسمه بين الغرماء؛ لأن الذي باع عليه رسول الله - ﷺ - مدبره لم يكن له مال غيره، وذكره في الأحكام (^٢)، ولم يذكر فيه أنه كان عليه دين، وإنما باع عليه مدبرًا لم يكن له مال غيره؛ لأن من سننه أن لا يتصدق المرء بماله كله ويبقى فقيرًا فيتعرض لفتنة الفقر، ولذلك قال - ﵇ -: \"خير الصدقة ما كان عن ظهر غنى، وابدأ بمن تعول\" (^٣) وعوله لنفسه أوكد من الصدقة.\nوأما قسمة مال المفلس بين الغرماء فهو أصل مجمع عليه إذا قام عليه غرماؤه، وحال الحاكم بينه وبين ماله ووقفه لهم، ولا يخرج هذا المعنى من حديث جابر أصلًا، قاله ابن بطال (^٤).\n_________\n(^١) سلف برقم (٢٢٣٠) كتاب: البيوع.\n(^٢) سيأتي برقم (٧١٨٦) باب: بيع الإمام على الناس أموالهم وضياعهم.\n(^٣) سلف برقم (١٤٢٦) كتاب الزكاة، باب: لا صدقة إلا عن ظهر غنى، ورواه مسلم (١٠٣٤) كتاب: الزكاة، باب: بيان أن اليد العليا خير من اليد السفلى.\n(^٤) \"شرح ابن بطال\" ٦/ ٥٢٦.","vol":"15","page":446},{"text":"وقال ابن المنير: احتمل عند البخاري دفع الثمن إليه أن يكون باعه عليه؛ لأنه لم يكن يملك سواه فلما أجحف بنفسه تولى بيعه بنفسه لأجل تعلق حق التدبير، والحقوق إذا بطلت احتيج في فسخها إلى الحكم، فعلى هذا التأويل يكون دفع الثمن إليه حتى ينفقه على نفسه، واحتمل عنده أن يكون باعه عليه؛ لأنه مديان؛ ومال المديان يقسم بين الغرماء ويكون سلمه إليه ليقسمه بين غرمائه، ولهذا ترجم على التقديرين (^١).\nقلت: الحديث صريح في الثاني، وقد قال - ﵇ - في رواية: \"اقض دينك\" (^٢)، وبيعه هو مذهب الشافعي وأحمد، وعند مالك: يرده الدين الذي قبله (^٣).\n_________\n(^١) \"المتواري\" ص ٢٧١.\n(^٢) رواها النسائي في \"المجتبى\" ٨/ ٢٤٦.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٨٦، \"النوادر والزيادات\" ١٠/ ١١، \"الإشراف\" ٢/ ٢٠٥.","vol":"15","page":447},{"text":"<span data-type='title' id=toc-1751>١٧ - باب إِذَا أَقْرَضَهُ إِلَى أَجَلٍ مُسَمًّى أَوْ أَجَّلَهُ فِي البَيْعِ</span>\nقَالَ ابْنُ عُمَرَ فِي القَرْضِ إِلَى أَجَلٍ: لَا بَأْسَ بِهِ، وَإِنْ أُعْطِيَ أَفْضَلَ مِنْ دَرَاهِمِهِ، مَا لَمْ يَشْتَرِطْ. وَقَالَ عَطَاءٌ، وَعَمْرُو بْنُ دِينَارٍ: هُوَ إِلَى أَجَلِهِ فِي القَرْضِ.\n\n٢٤٠٤ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِى إِسْرَائِيلَ، سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ، فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى، فَذَكَرَ الحَدِيثَ. [انظر: ١٤٩٨ - فتح ٥/ ٦٦]\nوَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ، سألَ بَعْضَ بَنِي إِسْرَائيلَ أَنْ يُسْلِفَهُ، فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى، فَذَكَرَ الحَدِيثَ.\nالشرح:\nتعليق ابن عمر أسنده ابن أبي شيبة عن وكيع ثنا حماد بن سلمة: سمعت شيخا يقال له: المغيرة قال لابن عمر: إني أسلف جيراني إلى العطاء فيقضوني أجود من دراهمي، قال: لا بأس ما لم تشترط.\nقال وكيع: وحدثنا هشام الدستوائي، عن القاسم بن أبي بزة، عن عطاء بن يعقوب قال: استسلف مني ابن عمر ألف درهم فقضاني دراهم أجود من دراهمي، وقال: ما كان فيها من فضل فهو نائل مني إليك","vol":"15","page":448},{"text":"أتقبله؟ قلت: نعم (^١)، وأثر عطاء وعمرو (^٢). قال ابن التين: قال به أبو حنيفة ومالك، وقال الشافعي: له أن يأخذ بالقرض قبل حلول أجله. وعند ابن عمر: يعطي أفضل من دراهمه، وهو قولنا وقول مالك.\nوحديث الخشبة سلف غير مرة (^٣)، وقد اختلف العلماء فيما إذا أقرض إلى أجل، فهل له المطالبة به قبله؟ فقال مالك وأصحابه: من أقرض رجلًا دنانير أو دراهم أو شيئًا مما يُكَال أو يوزن أو غير ذلك حالًّا ثم طاع له فأخره به إلى أجل، ثم أراد الانصراف عن ذلك وأخذه قبل الأجل لم يكن ذلك له؛ لأن هذا مما يتقرب به إلى الله -﷿- وهو من باب الحِسْبَة (^٤).\nوقال أبو حنيفة: سواء كان القرض إلى أجل أو غير أجل له أن يأخذه متى أحب، وكذلك العارية؛ لأنه من باب العدة والهبة غير مقبوضة، وهو قول الحارث العكلي وأصحابه وإبراهيم النخعي. قال ابن أبي شيبة: وبه نأخذ (^٥). ولا يجوز عندهم تأخير القرض البتة، ويجوز تأخير المغصوب وقيم المتلفات. وقال الشافعي: إذا أخره بدين حال فله أن يرجع فيه متى شاء، وسواء كان ذلك من قرض أو غيره، وكذلك العارية وغيرها؛ لأن ذلك عندهم من باب العدة والهبة غير المقبوضة وهبة ما لم يخلق، وهذا كله لازم عند مالك في\n_________\n(^١) \"المصنف\" ٤/ ٥٢٤ (٢٢٧٦٢، ٢٢٧٦٥).\n(^٢) عزاه ابن حجر في \"الفتح\" ٥/ ٦٦ إلى عبد الرزاق، ولم أجده في المطبوع من \"المصنف\".\n(^٣) سلف برقم (١٤٩٨، ٢٠٦٣، ٢٢٩١).\n(^٤) انظر: \"التمهيد\" ٣/ ٢٠٧ - ٢٠٨.\n(^٥) \"المصنف\" ٤/ ٤١٣ (٢١٥٦٦).","vol":"15","page":449},{"text":"تأجيل القرض، وفي عارية المنفعة للسكنى وغيرها (^١)، ويحمل ذلك على العرف فيما يستعار الشيء لمثله من العمل والسكنى، وكل ذلك عنده من أعمال البر التي أوجبها على نفسه فيلزمه الوفاء بها. وحديث أبي هريرة يشهد لقول مالك؛ لأن القرض فيه إلى أجل مسمى ولا يجوز فيه تَعَدِّيهِ والاقتضاء قبله، ولو جاز ذلك لكان ضرب الأجل وتركه سواء، ولم يكن لضرب الأجل معنى وبطل معنى قوله: ﴿وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالحِسَابَ﴾ [الإسراء: ١٢] وإنما فائدتها معرفة الآجال، وأما إذا أجله في البيع فلا خلاف بين العلماء في جواز الآجال فيه؛ لأنه من باب المعاوضات ولا يأخذه قبل محله.\n_________\n(^١) انظر: \"التمهيد\" ٣/ ٢٠٩.","vol":"15","page":450},{"text":"<span data-type='title' id=toc-1752>١٨ - باب الشَّفَاعَةِ فِي وَضْعِ الدَّيْنِ</span>\n٢٤٠٥ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مُغِيرَةَ، عَنْ عَامِرٍ، عَنْ جَابِرٍ ﵁ قَالَ: أُصِيبَ عَبْدُ اللهِ وَتَرَكَ عِيَالًا وَدَيْنًا، فَطَلَبْتُ إِلَى أَصْحَابِ الدَّيْنِ أَنْ يَضَعُوا بَعْضًا مِنْ دَيْنِهِ فَأَبَوْا، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَاسْتَشْفَعْتُ بِهِ عَلَيْهِمْ فَأَبَوْا، فَقَالَ: \"صَنِّفْ تَمْرَكَ كُلَّ شَيْءٍ مِنْهُ عَلَى حِدَتِهِ، عِذْقَ ابْنِ زَيْدٍ عَلَى حِدَةٍ، وَاللِّينَ عَلَى حِدَةٍ، وَالعَجْوَةَ عَلَى حِدَةٍ، ثُمَّ أَحْضِرْهُمْ حَتَّى آتِيَكَ\". فَفَعَلْتُ، ثُمَّ جَاءَ - ﷺ - فَقَعَدَ عَلَيْهِ، وَكَالَ لِكُلِّ رَجُلٍ حَتَّى اسْتَوْفَى، وَبَقِيَ التَّمْرُ كَمَا هُوَ كَأَنَّهُ لَمْ يُمَسَّ. [انظر: ٢١٢٧ - فتح ٥/ ٦٧]\n\n٢٤٠٦ - وَغَزَوْتُ مَعَ النَّبِيِّ - ﷺ - عَلَى نَاضِحٍ لَنَا، فَأَزْحَفَ الجَمَلُ، فَتَخَلَّفَ عَلَيَّ، فَوَكَزَهُ النَّبِيُّ - ﷺ - مِنْ خَلْفِهِ، قَالَ: \"بِعْنِيهِ وَلَكَ ظَهْرُهُ إِلَى المَدِينَةِ\". فَلَمَّا دَنَوْنَا اسْتَأْذَنْتُ قُلْتُ: يَا رَسُولَ اللهِ إِنِّي حَدِيثُ عَهْدٍ بِعُرْسٍ. قَالَ - ﷺ -: \"فَمَا تَزَوَّجْتَ بِكْرًا أَمْ ثَيِّبًا؟ \". قُلْتُ: ثَيِّبًا، أُصِيبَ عَبْدُ اللهِ وَتَرَكَ جَوَارِيَ صِغَارًا، فَتَزَوَّجْتُ ثَيِّبًا تُعَلِّمُهُنَّ وَتُؤَدِّبُهُنَّ، ثُمَّ قَالَ: \"ائْتِ أَهْلَكَ\". فَقَدِمْتُ فَأَخْبَرْتُ خَالِي بِبَيْعِ الجَمَلِ فَلَامَنِي، فَأَخْبَرْتُهُ بِإِعْيَاءِ الجَمَلِ، وَبِالَّذِي كَانَ مِنَ النَّبِيِّ - ﷺ - وَوَكْزِهِ إِيَّاهُ، فَلَمَّا قَدِمَ النَّبِيُّ - ﷺ - غَدَوْتُ إِلَيْهِ بِالجَمَلِ، فَأَعْطَانِي ثَمَنَ الجَمَلِ وَالجَمَلَ وَسَهْمِي مَعَ القَوْمِ. [انظر: ٤٤٣ - مسلم:٧١٥ - فتح ٥/ ٦٧]\nذكر حديث جابر في قضاء دين والده. وقد سلف (^١)، وموضع الشاهد منه: (فَاسْتَشْفَعْتُ بِهِ عَلَيْهِمْ فَأَبَوْا).\nوقوله: (\"عذق ابن زيد\" (^٢»: نوع من التمر وهو بفتح العين وبكسرها، حكاهما ابن التين عن النسخ، وهو بالفتح: النخلة،\n_________\n(^١) سلف برقم (٢١٢٧).\n(^٢) ورد بهامش الأصل: لم يذكر في \"المطالع\" في عذق زيد سوى الفتح وهو المعروف.","vol":"15","page":451},{"text":"وبالكسر: الكباسة كما سلف. وبخط الدمياطي المعروف: عذق زيد.\nوقوله: (\"واللين على حدة\") اللين: جمع لينة وهي: النخلة، قاله ابن عباس (^١)، والنخل كله ما خلا البرني (^٢) و(\"العجوة\") يسميها أهل المدينة الألوان، وهي أجود التمر، وأصل لينة: لونة فقلبت الواو ياء لانكسار ما قبلها، ذكره ابن فارس (^٣)، وقيل: اللين: الدقل.\nو(الناضح): الذي يسقى عليه النخل. (فأزحف) (^٤) أي: أعيا وكَلَّ، يقال: أزحفه السير فزحف وهو أن يجر فرسنه من الإعياء. قال ابن التين: وصوابه: فزحف ثلاثي، قال: إلا أنه ضبط بضم الهمزة وكسر الحاء في أكثر النسخ وفي بعضها بفتحهما والأول أبين.\nوقوله: (وبقي التمر كما هو لم يمس منه شيء)، كذا هنا. وفي رواية أخرى: بقي منه بقية، وفي أخرى: بقي منه أوسق. قال ابن التين: وكله من رواة الحديث، وفي رواية أخرى: بقي منه سبعة عشر وسقًا (^٥)، وفي رواية: كان الدين لواحد (^٦)، وفي أخرى: شفع إليهم فأبوا (^٧)، فدل أنهم جماعة.\nوقوله: (فوكزه) أي: ضربه بالعصا من خلفه ليسرع في مشيه، كذا هو بالواو.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٣٢.\n(^٢) \"أعلام الحديث\" ٢/ ١٢٠٢.\n(^٣) \"مجمل اللغة\" ٢/ ٧٩٩ مادة: لين.\n(^٤) ورد بهامش الأصل: هو رباعي وثلاثي في \"المطالع\".\n(^٥) سلف رقم (٢٣٩٦) باب: إذا قاص أو جازفه في الدين تمرا بتمر أو غيره.\n(^٦) المصدر السابق.\n(^٧) انظر: حديث الباب.","vol":"15","page":452},{"text":"وذكره ابن التين بالراء (^١) بدل الواو، وقال: يقال: ركزت الرمح ركزًا أي: ضربه بالرمح من خلفه، ثم قال: ورواه الخطابي بالواو فوكزه وهو: الضرب بالعصا ويكون بجمع الكف، كقوله تعالى: ﴿فَوكًزَهُ مُوسَى﴾ (^٢) [القصص: ١٥] وقال غيره: (الوكز): الدفع، وكذا عند أبي ذر.\nقال الخطابي: وفيه: الشفاعة في وضع الشطر، والذي في الحديث بعضًا من دينه (^٣).\n_________\n(^١) ورد بهامش الأصل: قال في \"المطالع\" فركزه يعني: بالراء … في الكلمتين، وعند ابن القاسم فوكزه يعني: بالواو قال: وهو الصواب، وعند النسفي فزجره.\n(^٢) \"أعلام الحديث\" ٢/ ١٢٠٢.\n(^٣) \"أعلام الحديث\" ٢/ ١٢٠١.","vol":"15","page":453},{"text":"<span data-type='title' id=toc-1753>١٩ - باب مَا يُنْهَى (من) (^١) إِضَاعَةِ المَالِ</span>\nوَقَوْلِ اللهِ -﷿-: ﴿وَاللهُ لَا يُحِبُّ الفَسَادَ﴾ [البقرة: ٢٠٥]. ﴿إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ المُفْسِدِينَ﴾ [يونس: ٨١]. وَقَالَ تَعَالى: ﴿أَصَلَوَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ﴾ [هود: ٨٧]. وَقَالَ تعالى: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمْ﴾ [النساء: ٥] وَالحَجْرِ فِي ذَلِكَ، وَمَا يُنْهَى (عَنِ) (^٢) الخِدَاعِ.\n\n٢٤٠٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، سَمِعْتُ ابْنَ عُمَرَ ﵄ قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: إِنِّي أُخْدَعُ فِي البُيُوعِ. فَقَالَ: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ\". فَكَانَ الرَّجُلُ يَقُولُهُ. [انظر: ٢١١٧ - مسلم: ١٥٣٣ - فتح ٥/ ٦٨]\n\n٢٤٠٨ - حَدَّثَنَا عُثْمَانُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنِ الشَّعْبِيِّ، عَنْ وَرَّادٍ -مَوْلَى المُغِيرَةِ بْنِ شُعْبَةَ- عَنِ المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ اللهَ حَرَّمَ عَلَيْكُمْ عُقُوقَ الأُمَّهَاتِ، وَوَأْدَ البَنَاتِ، وَمَنَعَ وَهَاتِ، وَكَرِهَ لَكُمْ قِيلَ وَقَالَ، وَكَثْرَةَ السُّؤَالِ، وَإِضَاعَةَ المَالِ\". [انظر: ٨٤٤ - مسلم: ٥٩٣ - فتح ٥/ ٦٨]\nثم ساق حديث ابن عمر: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: إِنِّي أُخْدَعُ فِي البُيُوعِ. فَقَالَ: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ\". فَكَانَ الرَّجُلُ يَقُولُهُ.\nوحديث المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ اللهَ حَرَّمَ عَلَيْكُمْ عُقُوقَ الأُمَّهَاتِ، وَوَأْدَ البَنَاتِ، وَمَنَعَ وَهَاتِ، وَكرِهَ لَكُمْ قِيلَ وَقَالَ، وَكَثْرَةَ السُّؤَالِ، وَإِضَاعَةَ المَالِ\".\n_________\n(^١) فوقها في الأصل: عن، وعلام عليها أنها في نسخة.\n(^٢) فوقها في الأصل: من.","vol":"15","page":454},{"text":"الشرح:\nالآية الأولى وقع في بعض النسخ، و\"شرح ابن بطال\" (^١): (إن الله لَا يُحِبُّ الفَسَادَ) و﴿لَا يُصْلِحُ عَمَلَ المُفْسِدِينَ﴾.\nوفي كتاب ابن التين: ﴿وَاللهُ لَا يُحِبُّ الفَسَادَ﴾ [البقرة: ٢٠٥] والتلاوة ما قدمناه وأصلحته.\nقال مقاتل: نزلت الآية الأولى في الأخنس بن شَرِيق وكان يأتي النبي - ﷺ - فيخبره أنه يحبه ويحلف له على ذلك، فكان النبي - ﷺ - يعجبه ذلك في المجلس وفي قلبه غير ذلك، فأخبر الله نبيه بأنه إذا توارى عنَك -وكان رجلًا جريئًا على القتل- يسعى في الأرض بالمعاصي ليفسد فيها، يعني: في الأرض. وقوله تعالى: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ [النساء: ٥] قال: يعني: الجهال بموضع الحق في الأموال، يعني: لا تعطوا نساءكم ولا أولادكم أموالكم فإنهم سفهاء، وهو فيهم أكثر، وأصله: الخفة، يقال: ثوب سفيه إذا كان خفيفًا فإذا أعطيتموهم فوق حاجتهم أفسدوه. جعل الله شرط دفع أموالهم إليهم وجود الرشد، وهذِه الآية محكمة غير منسوخة كما سيأتي.\nوقوله: ﴿أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ﴾ [هود: ٨٧]. قال زيد بن أسلم: كان ما نهي عنه حذف الدراهم أي: كسرها (^٢).\nوحديث ابن عمر سلف، مع الخلف في بيان الرجل (^٣) وبوب عليه\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٢٨، وفي مطبوعه بلفظ: ﴿وَاللهُ لَا يُحِبُّ الفَسَادَ﴾. قلت: ذكر ابن حجر في \"الفتح\" ٥/ ٦٨ ذلك الخلاف قائلا: وقع في رواية النسفي (إن الله لا يحب الفساد) والأول هو الذي وقع في التلاوة. اهـ.\n(^٢) رواه ابن جرير الطبري في \"تفسيره\" ٧/ ١٠٠، والحاكم في \"المستدرك\" ٢/ ٥٦٩.\n(^٣) سلف برقم (٢١١٧) كتاب: البيوع، باب: ما يكره من الخداع في البيع.","vol":"15","page":455},{"text":"باب: الحجر (^١)، وليس فيه ذلك، بل فيه أنه مطلق لقوله: \"إذا بايعت فقل: لا خلابة\". وحديث المغيرة سلف في الزكاة في باب: قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ [البقرة: ٢٧٣] القطعة الثانية منه (^٢).\nواختلف العلماء في إضاعة المال، فقال سعيد بن جبير: إضاعة المال أن يرزقك الله رزقًا فتنفقه فيما حرم الله عليك (^٣)، وكذلك قال مالك (^٤)، وقيل: إضاعته السرف في إنفاقه وإن كان فيما يحل، ألا ترى أنه - ﵇ - ردَّ تدبير المعدم؛ لأنه أسرف على ماله فيما يحل له ويؤجر فيه، لكنه أضاع نفسه، وأجره في نفسه أوكد عليه من أجره في غيره.\nواختلف العلماء في وجوب الحجر على البالغ المضيع لماله، فقال جمهور العلماء: يجب الحجر على كل مضيع لماله صغيرًا كان أو كبيرًا؛ روي ذلك عن علي وابن عباس وابن الزبير وعائشة، وهو قول مالك والأوزاعي وأبي يوسف ومحمد والشافعي وأحمد وإسحاق وأبي ثور.\nوقالت طائفة: لا يحجر على الحر البالغ، هذا قول النخعي وابن سيرين وبه قال أبو حنيفة وزفر. قال أبو حنيفة: فإن حجر عليه القاضي ثم أقر بدين أو تصرف في ماله جاز ذلك كله، واحتج بحديث الذي يخدع في البيوع فقال له - ﵇ -: \"إذا بايعت فقل: لا خلابة\".\n_________\n(^١) كتاب: الخصومات، قبل حديث (٢٤١٤).\n(^٢) سلف برقم (١٤٧٧).\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٣٣١ (٢٦٥٩٣)، وأبو نعيم في \"الحلية\" ٤/ ٢٨١، والبيهقي في \"سننه\" ٦/ ٦٣ وفي \"الشعب\" ٥/ ٢٥٠.\n(^٤) انظر: \"التمهيد\" ٢١/ ٢٩٣.","vol":"15","page":456},{"text":"قال: ففي هذا الحديث وقوف النبي - ﷺ - على أنه كان يغبن في البيوع، فلم يمنعه من التصرف ولا حَجَرَ عليه (^١).\nوحجة الجماعة الآية التي ذكرها البخاري وهي قوله تعالى: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللهُ لَكُمْ قِيَامًا﴾ [النساء: ٥] فنهى عن دفع الأموال إلى السفهاء، وقال تعالى: ﴿فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ﴾ [النساء: ٦] فجعل شرط دفع أموالهم إليهم وجود الرشد، وهذِه الآية محكمة غير منسوخة، ومن كان مبذرًا لماله فهو غير رشيد. وقوله تعالى: ﴿أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ﴾ [هود: ٨٧]. وقال تعالى: ﴿أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ (١٢٨)﴾ [الشعراء: ١٢٨] فخبر -﷿- أن أنبياء منعوا قومهم من إضاعة الأموال والعبث، والأنبياء لا تأمر إلا بأمر الله.\nواحتجوا بحديث المغيرة: \"إن الله كره لكم قيل وقال وإضاعة المال\" (^٢) وما كره الله لنا فمحرم علينا فعله، وقوله: ﴿إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ المُفْسِدِينَ﴾ [يونس: ٨١]، ﴿وَاللهُ لَا يُحِبُّ الفَسَادَ﴾ [البقرة: ٢٠٥]. فالمبذر لماله داخل في النهي ممنوع منه.\nواحتج الطحاوي على أبي حنيفة، فقال: لما قال له - ﵇ -: \"إذا بايعت فقل: لا خلابة\" أي: لا شيء عليَّ من خلابتك إياي، جعل بيوعه معتبرة، فإن كان فيها خلابة لم يجز وليس في هذا الحديث دفع الحجر إنما فيه اعتبار عقود المحجور عليه (^٣).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ٢١٥، \"مواهب الجليل\" ٥/ ٧٤، \"البيان\" ٦/ ٢٢٨ - ٢٢٩، \"المغني\" ٦/ ٦٠٩ - ٦١٠.\n(^٢) سلف برقم (١٤٧٧).\n(^٣) قاله الطحاوي في \"شرح مشكل الآثار\" ١٢/ ٣٣٥.","vol":"15","page":457},{"text":"قال غيره: ويحتمل أن يكون الرجل يغبن بما لا تنفك التجارة منه، فجعل له رسول الله - ﷺ - الخيار ثلاثًا ليستدرك الغبن في مدة الخيار ولو أوجبت الضرورة الحجر عليه لفعل. ألا ترى أنه قد شعر لما يمكر به فسأله رسول الله - ﷺ - وليس من شكى مثل هذا مضيعًا لماله وإنما هو حريص على ضبطه والنظر فيه، فخصه - ﵇ - أن جعل له إذا بايع أن يقول: لا خلابة أي: لا تخدعوني فإن خديعتي لا تحل. قال الطحاوي: ولم أجد عن أحد من الصحابة والتابعين أنه قال: لا حجر كما قال أبو حنيفة إلا عن النخعي وابن سيرين (^١).\nوأما عقوق الأمهات اقتصاره عليه لا أن عقوق الآباء غير محرم ولكنه دلَّ بأحدهما عن الآخر.\nواختلف العلماء في تقديم حق الأبوين فوقف مالك في ذلك، وذُكر عنه أن رجلًا قال له: أبي في بلاد السودان وكتب إليَّ أبي: أن اقْدم؛ وأمي تمنعني، فقال له: أطع أباك ولا تعص أمك. وذكر أن الليث\nأمره بطاعة الأم؛ لأن لها ثلثي البر (^٢).\nوقال الخطابي: برُّها مقدم في باب النهي وبر الأب مقدم في الطاعة وحسن البياعة لرأيه والنفوذ لأمره (^٣)، وأصل العقوق القطع من قولهم: عقَّ الشيء: قطعه فكأن العاق لأمه قطع ما بينه وبينها من أصل الرحم. وقيل: أصل العق: الشق، يقال: شق ثوبه وعقه.\n_________\n(^١) المصدر السابق.\n(^٢) ورد بهامش الأصل: كأنه يشير إلى أنه جاء في الحديث من أبر؟: قال: \"أمك\" قال: ثم من؟ قال: \"أمك\"، قال: ثم من؟ قال: \"أباك\". فجعل لها الثلثين.\n(^٣) \"أعلام الحديث\" ٢/ ١٢٠٣.","vol":"15","page":458},{"text":"وقوله: (\"الأمهات\"): جمع أمهة، والفرق بين أمهة وأم: أن أمهة إنما يقع غالبًا على من يعقل بخلاف أم.\nقال ابن فارس: وجدت بخط سلمة: أمات للبهائم وأمهات للناس (^١)، وخص الأمهات بالذكر كما تقدم؛ لأن حقهن مقدم على حق الأب، كذا قاله ابن الجوزي، أو لضعف الأم وقوة الأب وشدته\nعلى الولد.\nوقوله: (\"ووأد البنات\") هو: مصدر وأدت الوليدة ابنتها: تئدها إذا دفنتها حية، وأْدًا: بإسكان الهمزة وضبط عند ابن فارس بفتحها (^٢) وهو من قوله تعالى: ﴿وَإِذَا المَوْءُودَةُ سُئِلَتْ (٨) بِأَيِّ ذَنْبٍ قُتِلَتْ (٩)﴾ [التكوير: ٨، ٩]. قال أبو عبيد: كان أحدهم في الجاهلية إذا جاءته البنت يدفنها حية حين تولد. ويقولون: القبر صهر ونعم الصهر (^٣)، وكانوا يفعلونه غيرة وأنفة، وبعضهم يفعله تخفيفًا للمؤنة. قلت: وقد قال تعالى: ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ﴾ [الإسراء: ٣١] ومنهم من خاف السبي والاسترقاق، وسميت موءودة لثقل ما عليها من التراب.\nوقوله: (\"ومنع وهات\") أي: منع الواجب من الحقوق وأخذ ما لا يحل. وقيل: الأخذ مطلقًا.\nوقال ابن بطال: أي يمنع الناس خيره ورفده ويأخذ منهم رفدهم (^٤).\nقال ابن التين: وضبط منع بغير ألف، وصوابه منعًا بالألف؛ لأنه مفعول حرم.\n_________\n(^١) \"مجمل اللغة\" ١/ ٨١.\n(^٢) \"مجمل اللغة\" ١/ ٧٩ مادة (أد).\n(^٣) \"غريب الحديث\" ١/ ٢٣٥.\n(^٤) \"شرح ابن بطال\" ٦/ ٥٣١.","vol":"15","page":459},{"text":"وقال إسحاق بن منصور: قلت لأحمد بن حنبل: ما معنى منع وهات، قال: أن تمنع ما عندك فلا تتصدق ولا تعطي وتمد يدك فتأخذ من الناس، وقد أسلفنا الكلام على: \"قيل وقال\" إلى آخر الحديث.\nقال مالك في: \"قيل وقال\": هو الإكثار في الكلام والإرجاف نحو قول الناس: أعطى فلان كذا ومنع كذا، والخوض فيما لا يعني.\nوقال أبو عبيد: كناية عن قيل وقول (^١)، يقال: قلت قولًا وقيلًا وقالا، وقرأ ابن مسعود: (ذَلِكَ عِيسَى ابن مَرْيَمَ قَالَ الحَقَّ) [مريم: ٣٤] يعني: قول الحق (^٢).\nوقال ابن السكيت: هما اسمان لا مصدران (^٣). وقيل: هما فعلان، وقال مالك في: \"كثرة السؤال\": لا أدري أهو ما أنهاكم عنه -فقد كره - ﵇ - المسائل وعابها- أم هو مسألة الناس أموالهم (^٤).\n_________\n(^١) \"غريب الحديث\" ١/ ٢٣٦.\n(^٢) ذكره الطبري في \"تفسيره\" ٨/ ٣٤٠ وقال: والصواب من القراءة في ذلك عندنا: الرفع لإجماع الحجة من القراء عليه.\n(^٣) \"إصلاح المنطق\" ص ٨٩.\n(^٤) انظر: \"التمهيد\" ٢١/ ٢٩٠.","vol":"15","page":460},{"text":"<span data-type='title' id=toc-1754>٢٠ - باب العَبْدُ رَاعٍ فِي مَالِ سَيِّدِهِ وَلَا يَعْمَلُ إِلَّا بِإِذْنِهِ</span>\n٢٤٠٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالإِمَامُ رَاعٍ، وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ فِي أَهْلِهِ رَاعٍ، وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالمَرْأَةُ فِي بَيْتِ زَوْجِهَا رَاعِيَةٌ، وَهْيَ مَسْئُولَةٌ عَنْ رَعِيَّتِهَا، وَالخَادِمُ فِي مَالِ سَيِّدِهِ رَاعٍ، وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ قَالَ: فَسَمِعْتُ هَؤُلَاءِ مِنْ رَسُولِ اللهِ - ﷺ -، وَأَحْسِبُ النَّبِيَّ - ﷺ - قَالَ: \"وَالرَّجُلُ فِي مَالِ أَبِيهِ رَاعٍ، وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَكُلُّكُمْ رَاعٍ -وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ\". [انظر: ٨٩٣ - مسلم: ١٨٢٩ - فتح ٥/ ٦٩]\nذكر فيه حديث ابن عُمَرَ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ\" إلى أن قال: \"وَالخَادِمُ فِي مَالِ سَيِّدِهِ رَاعٍ، وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ\".\nمعنى كون العبد راع في مال سيده أنه يلزمه ما يلزم سائر الرعاة من حفظ ما استرعي عليه ولا يعمل في معظم الأمور إلا بإذن سيده وما كان من المعروف (المعتاد) (^١) أن يعفى عنه مثل الصدقة بالكِسْرة والقطعة فلا يحتاج فيه إلى إذن سيده، وقد سلف أن الخازن أحد المتصدقين، ولم يشترط إذن السيد إلا في الكثير لقوله: \"يعطي ما أمر به كاملًا موفرًا إلى الذي أمر له\" (^٢) فهذا يدل على العطاء الجزل؛ لأن اشتراط الكمال فيه دليل على الكثرة.\n_________\n(^١) في الأصل: (المتعاد) ولعل المثبت هو الصواب.\n(^٢) سلف برقم (١٤٣٨) كتاب: الزكاة، باب: أجر الخادم إذا تصدق بأمر صاحبه غير مفسد.","vol":"15","page":461},{"text":"٤٤\nكتاب الخصومات","vol":"15","page":463},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1755>٤٤ - كتاب الخصومات</span>\n<span data-type='title' id=toc-1756>١ - باب مَا يُذْكَرُ فِي الإِشْخَاصِ وَالخُصُومَةِ بَيْنَ المُسْلِمِ وَاليَهُودِ </span>(^١)\n٢٤١٠ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ عَبْدُ المَلِكِ بْنُ مَيْسَرَةَ: أَخْبَرَنِي قَالَ: سَمِعْتُ النَّزَّالَ، سَمِعْتُ عَبْدَ اللهِ يَقُولُ: سَمِعْتُ رَجُلًا قَرَأَ آيَةً، سَمِعْتُ مِنَ النَّبِيِّ - ﷺ - خِلَافَهَا، فَأَخَذْتُ بِيَدِهِ، فَأَتَيْتُ بِهِ رَسُولَ اللهِ - ﷺ - فَقَالَ: \"كِلَاكُمَا مُحْسِنٌ\". قَالَ شُعْبَةُ: أَظُنُّهُ قَالَ: \"لَا تَخْتَلِفُوا، فَإِنَّ مَنْ كَانَ قَبْلَكُمُ اخْتَلَفُوا فَهَلَكُوا\". [٢٤٧٦، ٥٠٦٢ - فتح ٥/ ٧٠]\n\n٢٤١١ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، وَعَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: اسْتَبَّ رَجُلَانِ: رَجُلٌ مِنَ المُسْلِمِينَ، وَرَجُلٌ مِنَ اليَهُودِ، قَالَ المُسْلِمُ: وَالَّذِي اصْطَفَى مُحَمَّدًا عَلَى العَالَمِينَ. فَقَالَ اليَهُودِيُّ: وَالَّذِي اصْطَفَى مُوسَى عَلَى العَالَمِينَ. فَرَفَعَ المُسْلِمُ يَدَهُ عِنْدَ ذَلِكَ فَلَطَمَ\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في الثامن بعد الستين، كتبه مؤلفه.","vol":"15","page":465},{"text":"وَجْهَ اليَهُودِيِّ، فَذَهَبَ اليَهُودِيُّ إِلَى النَّبِيِّ - ﷺ - فَأَخْبَرَهُ بِمَا كَانَ مِنْ أَمْرِهِ وَأَمْرِ المُسْلِمِ، فَدَعَا النَّبِيُّ - ﷺ - المُسْلِمَ فَسَأَلَهُ عَنْ ذَلِكَ، فَأَخْبَرَهُ فَقَالَ النَّبِيُّ - ﷺ -: \"لَا تُخَيِّرُونِي عَلَى مُوسَى، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ القِيَامَةِ، فَأَصْعَقُ مَعَهُمْ، فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا مُوسَى بَاطِشٌ جَانِبَ العَرْشِ، فَلَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ فَأَفَاقَ قَبْلِي، أَوْ كَانَ مِمَّنِ اسْتَثْنَى اللهُ\". [٣٤٠٨، ٣٤١٤، ٤٨١٣، ٦٥١٧، ٦٥١٨، ٧٤٢٨ - مسلم: ٢٣٧٣ - فتح ٥/ ٧٠]\n\n٢٤١٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁ قَالَ: بَيْنَمَا رَسُولُ اللهِ - ﷺ - جَالِسٌ جَاءَ يَهُودِيٌّ، فَقَالَ يَا أَبَا القَاسِمِ، ضَرَبَ وَجْهِي رَجُلٌ مِنْ أَصْحَابِكَ. فَقَالَ: \"مَنْ؟ \". قَالَ: رَجُلٌ مِنَ الأَنْصَارِ. قَالَ: \"ادْعُوهُ\". فَقَالَ: \"أَضَرَبْتَهُ؟ \". قَالَ: ٣/ ١٥٩ سَمِعْتُهُ بِالسُّوقِ يَحْلِفُ: وَالَّذِي اصْطَفَى مُوسَى عَلَى البَشَرِ. قُلْتُ: أَيْ خَبِيثُ، عَلَى مُحَمَّدٍ - ﷺ -؟! فَأَخَذَتْنِي غَضْبَةٌ ضَرَبْتُ وَجْهَهُ. فَقَالَ النَّبِيُّ - ﷺ -: \"لَا تُخَيِّرُوا بَيْنَ الأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ القِيَامَةِ، فَأَكُونُ أَوَّلَ مَنْ تَنْشَقُّ عَنْهُ الأَرْضُ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ العَرْشِ، فَلَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ، أَمْ حُوسِبَ بِصَعْقَةِ الأُولَى\". [٣٣٩٨ - ٤٦٣٨، ٦٩١٦، ٦٩١٧، ٧٤٢٧ - مسلم: ٢٣٧٤ - فتح ٥/ ٧٠]\n\n٢٤١٣ - حَدَّثَنَا مُوسَى، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ﵁، أَنَّ يَهُودِيًّا رَضَّ رَأْسَ جَارِيَةٍ بَيْنَ حَجَرَيْنِ، قِيلَ: مَنْ فَعَلَ هَذَا بِكِ أَفُلَانٌ، أَفُلَانٌ؟ حَتَّى سُمِّيَ اليَهُودِيُّ، فَأَوْمَتْ بِرَأْسِهَا، فَأُخِذَ اليَهُودِيُّ فَاعْتَرَفَ، فَأَمَرَ بِهِ النَّبِيُّ - ﷺ - فَرُضَّ رَأْسُهُ بَيْنَ حَجَرَيْنِ. [٢٧٤٦، ٥٢٩٥، ٦٨٧٦، ٦٨٧٧، ٦٨٧٩، ٦٨٨٤، ٦٨٨٥ - مسلم: ١٦٧٢ - فتح ٥/ ٧١]\nيقال: شخص -بفتح الخاء- من بلد إلى بلد، أي: ذهب، والمصدر: شخوصًا، وأشخصه غيره، وشخص التاجر: خرج من","vol":"15","page":466},{"text":"المنزل، وشخص بكسر الخاء: رجع (^١).\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث النزال بن سبرة: قال: سَمِعْتُ عَبْدَ اللهِ يَقُولُ: سَمِعْتُ رَجُلًا قَرَأَ آيَةً، سَمِعْتُ مِنَ النَّبِيِّ - ﷺ - خِلَافَهَا، فَأَخَذْتُ بِيَدِهِ، فَأَتَيْتُ بِهِ رَسُولَ اللهِ - ﷺ - فقَالَ: \"كلَاكُمَا مُحْسِنٌ\". قَالَ شُعْبَةُ: أَظُنُّهُ قَالَ: \"لَا تَخْتَلِفُوا، فَإِنَّ مَنْ كَانَ قَبْلَكُمُ اخْتَلَفُوا فَهَلَكُوا\".\nثانيها:\nحديث أَبِي هُرَيْرَةَ: اسْتَبَّ رَجُلَانِ: رَجُلٌ مِنَ المُسْلِمِينَ، وَرَجُل مِنَ اليَهُودِ، فقَالَ المُسْلِمُ: وَالَّذِي اصْطَفَى مُحَمَّدًا عَلَى العَالَمِينَ .. الحديث. وفيه: فَلَطَمَ وَجْهَ اليَهُودِيِّ وفيه: فَدَعَا المُسْلِمَ فَسَأَلَهُ عَنْ ذَلِكَ.\nثالثها:\nحديث أَبِي سَعِيدٍ الخُدْرِيِّ: بَيْنَمَا رَسُولُ اللهِ - ﷺ - جَالِسٌ جَاءَ يَهُودِيٌّ، فَقَالَ: يَا أَبَا القَاسِم، ضَرَبَ وَجْهِي رَجُلٌ مِنْ أَصْحَابِكَ. فَقَالَ: \"مَنْ؟ \". فقَالَ: رَجُلٌ مِنَ الأَنْصَارِ. قَالَ: \"ادْعُوه\" .. الحديث.\nرابعها:\nحديث قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ يَهُودِيًّا رَضَّ رَأْسَ جَارِيَةٍ بَيْنَ حَجَرَيْنِ، فقِيلَ: مَنْ فَعَلَ بِكِ؟ أَفُلَانٌ؟ حَتَّى سُمِّيَ اليَهُودِيُّ، فَأَوْمَتْ بِرَأسِهَا، فَأُخِذَ اليَهُودِيُّ فَاعْتَرَفَ، فَأَمَرَ بِهِ النَّبِيُّ - ﷺ - فَرُضَّ رَأسُهُ بَيْنَ حَجَرَيْنِ.\n_________\n(^١) انظر: \"تهذيب اللغة\" ٢/ ١٨٤٠، و\"لسان العرب\" ٤/ ٢٢١١ - ٢٢١٢ (شخص).","vol":"15","page":467},{"text":"الشرح:\nاختلف العلماء في إشخاص المدَّعَى عليه، فقال ابن القاسم -في معنى قول مالك- إن كان المدَّعَى عليه غائبًا إلى مثل ما يسافر الناس فيه ويقدمون، كتب إلى والي الموضع في أخذ المدعى عليه بالاستحلاف أو القدوم للخصومة، وإن كان غيبة بعيدة فيسمع من بينة المدعي ويقضى له. وقياس قول الشافعي -كما قال ابن بطال- أنه يجلب بدعوى المدعي. وقال الليث: لا يجلب المدعى عليه حتى تشهد بينة على الحق. قال الطحاوي: وليس عند أصحابنا المتقدمين فيه شيء، والقياس أنه لا يجلب ببينة ولا غيرها. قال غيره: إنما يريد أن يكتب إلى حاكم الجهة (^١).\nوفي الحديث الأخير: الإشخاص إذا قويت شبهة الدعوى والتوفيق والملازمة في الجواب عن الدعوى؛ لأن الجارية ادعت بإشارة، فأشخص اليهودي ووقف وألزم الجواب وشدد عليه فيه، واستدل على كذبه حتى أقر واعترف وإن كان الخصم في موضع يخاف فواته منه، فلا بأس بإشخاصه وملازمته وإن كان في موضع لا يخاف فواته فليس له إشخاصه إلا برفع من السلطان إلا أن يكون في شيء من أمور الدين، فإن من الإنكار على أهل الباطل أن يشخصوا ويرفعوا كما فعل ابن مسعود بالرجل، وكما فعل عمر بهشام بن حكيم حين تأول عليه أنه مخطئ.\nوأما الملازمة فأوجبها من لم ير السجن على مدعي العدم حتى يثبت عدمه، وهم الكوفيون (^٢)، وأما مالك وأصحابه فيرون أنه يسجن حتى\n_________\n(^١) انظر \"مختصر اختلاف العلماء\" ٣/ ٣٨٧، و\"شرح ابن بطال\" ٦/ ٥٣٣.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٣٣ - ٥٣٤.","vol":"15","page":468},{"text":"يثبت العدم. وفرق الكوفيون بين الذي يكون أصله من معاوضة فيجب سجن من ادعى العدم، فإنه قد حصل بيده العوض ويدعي العدم، وأما إن كانت معاملة بغير معاوضة كالهبة وشبهها فلا يسجن؛ لأن أصل الناس عندهم على الفقر حتى يثبت الغنى. وإذا وجدت المعاوضة، فقد صح عنده ما ينفي الفقر.\nوالأصح عندنا أنه إن لزمه الدين في معاملة مال كشراء أو قرض فعليه البينة، وإلا كالصداق فيصدق يمينه؛ لأن الأصل العدم، ولم يفرق مالك بين شيء من ذلك وهم عنده على الغنى حتى يثبت العدم؛ فلذلك يلزمه السجن (^١).\nتنبيهات:\nأحدها: في حديث أبي هريرة أنه لا قصاص بين المسلم والذمي؛ لأنه - ﵇ - لم يقد اليهودي من المسلم في اللطمة، وقد ترجم في الديات باب: إذا لطم المسلم يهوديًّا عند الغضب (^٢).\nوفي \"جامع سفيان\" عن عمرو بن دينار: أن اللاطم هو الصديق يعني: الأول؛ لأن الثاني من الأنصار.\nوفي تفسير ابن إسحاق أن اليهودي اسمه فنحاص، وفيه نزل قوله تعالى: ﴿لَقَدْ سَمِعَ اللهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾ [آل عمران: ١٨١] وفيه: تأدبه مع موسى عليهما الصلاة والسلام.\nوإقراره لموسى بما خصه الله تعالى من الفضيلة به، فإن قلت: حديث الباب: \"لا تخيروني على موسى ولا تخيروا بين الأنبياء\"، وكذا\n_________\n(^١) التخريج السابق.\n(^٢) سيأتي قبل حديث (٦٩١٦) كتاب، الديات.","vol":"15","page":469},{"text":"حديث: \"لا ينبغي لأحد أن يقول: أنا خير من يونس بن متى\" (^١)، يعارض حديث: \"أنا أول من تنشق عنه الأرض\"، وحديث: \"أنا سيد ولد آدم ولا فخر\" (^٢) قلت: لا، فعنه خمسة أجوبة:\nأحدها: أنه نهى قبل أن يعلم أنه أفضلهم، فلما علم قال: \"أنا سيد ولد آدم ولا فخر\".\nثانيها: أنه نهى عن تفضيل يؤدي إلى الخصومة كما في الحديث مِنْ لطم المسلم اليهودي.\nثالثها: قاله تواضعًا ونفي الكبر والعجب كما قال الصديق: وليتكم ولست بخيركم (^٣).\nرابعها: أنه نهى عن تفضيل يؤدي إلى تنقيص بعضهم فإنه كفر.\nخامسها: أنه نهى عن التفضيل في نفس النبوة لا في ذوات الأنبياء، وعموم رسالتهم وزيادة خصائصهم، وقد قال الله تعالى: ﴿تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ﴾ [البقرة: ٢٥٣].\nوقال ابن التين: معنى: \"لا تخيروا بين الأنبياء\" معناه: من غير علم وإلا فقد قال تعالى: ﴿تِلْكَ الرُّسُلُ﴾ الآية.\n_________\n(^١) سيأتي برقم (٣٣٩٥) عن ابن عباس.\n(^٢) رواه الترمذي (٣١٤٨) وفي (٣٦١٥) وقال: حسن صحيح، وابن ماجه (٤٣٠٨) وأحمد ٣/ ٢ وصححه الألباني في \"صحيح الترمذي\".\nوفي الباب عن عائشة وابن عباس وأبي هريرة وواثلة بن الأسقع.\n(^٣) أخرجه عبد الرزاق في \"المصنف\" ١١/ ٣٣٦، والطبراني في \"الأوسط\" ٨/ ٢٦٧، وقال الهيثمي في \"مجمع الزوائد\" ٥/ ١٨٣: رواه الطبراني في \"الأوسط\" وفيه: عيسى بن سليمان وهو ضعيف، وعيسى بن عطية لم أعرفه.","vol":"15","page":470},{"text":"وأغرب ابن قتيبة فأجاب: بأنه أراد أنه سيد ولد آدم يوم القيامة؛ لأنه الشافع يومئذٍ وله لواء الحمد والحوض (^١).\nفإن قلت: كيف خص يونس؟ قلت: لأنه دون غيره من الأنبياء كإبراهيم وموسى وعيسى، فهذا كنت لا أحب أن أفضل على يونس فكيف بمن فوقه، وقد قال تعالى: ﴿فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الحُوتِ﴾ [القلم: ٤٨] أراد به يونس أنه لم يكن له صبر غيره من الأنبياء، وفي هذِه الآية ما يدل على أنه أفضل منه حيث قال: ﴿وَلَا تَكُنْ كَصَاحِبِ الحُوتِ﴾ [القلم: ٤٨]. ذكره ابن بطال، قال: ويجوز أن يريد: لا تفضلوني عليه في العمل، فلعله أفضل عملًا مني ولا في البلوى والامتحان، فإنه أعظم محنة مني، وليس ما أعطى الله نبينا محمدًا من السؤدد والفضل يوم القيامة على جميع الأنبياء والرسل بعمله بل بتفضيل الله تعالى إياه واختصاصه له، وكذا أمته أسهل الأمم محنة، بعثه الله إليها بالحنيفية السمحة، ووضع عنها الإصر والأغلال التي كانت على بني إسرائيل في فرائضهم، وهي مع هذا خير أمة أخرجت للناس تفضلًا منه، ثم قال: هذا تأويل ابن قتيبة، واختاره المهلب.\nوقوله: (\"أو حوسب بصعقة الطور\") فيه: دليل على أن المحن في الدنيا والهموم والآلام يرجى أن يخفف الله بها يوم القيامة كثيرًا عن أهلها، وأما كفارة الذنوب بها فمنصوص عليه بقوله: \"حتى الشوكة\nيشاكها\" (^٢).\n_________\n(^١) \"تأويل مختلف الحديث\" ص ١٨٢.\n(^٢) متفق عليه من حديث عائشة ﵂، فقد رواه البخاري (٥٦٤٠) كتاب: المرضى، باب: ما جاء في كفارة المرضى. ومسلم. (٢٥٧٢) كتاب: البر والصلة والآداب، باب: ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك حتى ..","vol":"15","page":471},{"text":"وفيه: رد قول سعيد بن جبير الذي ذكره البخاري في تفسير القرآن أن الكرسي العلم (^١)؛ لأن العلم ليس له جانب ولا قائمة يقع اليد عليها؛ لأن اليد لا تقع إلا على ما له جسم والعلم ليس بجسم (^٢). وسيأتي زيادة إيضاح له في الديات إن شاء الله تعالى.\nثانيها: قال الداودي في حديث عبد الله: \"إن القرآن أنزل على سبعة أحرف\" (^٣)، وفي حديث آخر: \"نزل على سبعة\" وليس بالبين بل هما سواء لقوله: \"كلاكما محسن\".\nوقوله: \"لا تختلفوا\" أي: في القرآن، والاختلاف فيه كفر إذا نفي إنزاله إذا كان يقرأ على خلاف ذلك، ولا تمييز بين القراءتين؛ لأنهما كلاهما كلامه قديم غير مخلوق، وإنما التفضيل في الثواب.\nقال: وقوله: (استب رجلان) ليس بمحفوظ والمحفوظ حديث أبي سعيد إلا قوله: \"أكان ممن صعق … \" إلى آخره. ومعنى (يصعقون): يخرون صراعًا بصوت يسمعونه يوجب فيهم ذلك. و(الصعق): الغشيان أو الموت، وقيل: الإغماء من الفزع.\nوقوله: (\"فإذا موسى باطش جانب العرش\") أي: قابض عليه بيده.\nوقوله: (\"أو كان ممن استثنى\") يريد قوله: إلا من شاء الله، أي: لا يصعق.\nوقال الداودي: معنى (\"أو كان ممن استثنى الله\")، أي: كان لي\n_________\n(^١) سيأتى بعد حديث (٤٥٣٤) كتاب: التفسير، باب: قوله -﷿- ﴿فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا﴾.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٣٥، ٥٣٦.\n(^٣) سيأتي برقم (٢٤١٩) عن عمر بن الخطاب.","vol":"15","page":472},{"text":"ثانيًا (^١) في الإفاقة، وحمل بعض الناس أن الصعقة في الموقف، ومن استثنى هم الشهداء وهو بعيد أن يصعق الرسل في الموقف، والله تعالى أمنهم فيه حيث قال: ﴿وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ﴾ [النمل: ٨٩] ويستحيل أن يصعق الأنبياء ولا يصعق الشهداء.\nوقال عبد الملك في قوله: \"أو كان ممن استثنى الله\" إشكال ولا يدرى ممن قال الله أم لا؛ لأن هذا هو الصعق الأول وهو الذي استثنى الله فيه، وأما صعق البعث فلا استثناء فيه والنبي - ﷺ - أخبر أنه صعق البعث.\nوقوله: صعق البعث غير بين؛ لأن النفخة الثانية لا تسمى صعقة وإنما تسمى صعقة الأولى.\n_________\n(^١) قال الحافظ في \"الفتح\" ٦/ ٤٤٥: وأغرب الداودي الشارح فقال: معنى قوله \"استثنى الله\" أي جعله ثانيًا، كذا قال، وهو غلط شنيع. وقد وقع في مرسل الحسن في \"كتاب البعث\" لابن أبي الدنيا في هذا الحديث فلا أدري أكان ممن استثنى الله أن لا تصيبه النفخة أو بعث قبلي وزعم ابن القيم في \"كتاب الروح\" أن هذِه الرواية وهو قوله \"أكان ممن استثنى الله\" وهم من بعض الرواة، والمحفوظ \"أو جوزي بصعقة الطور\" قال: لأن الذين استثنى الله قد ماتوا من صعقة النفخة لا من الصعقة الأخرى، فظن بعض الرواة أن هذِه صعقة النفخة وأن موسى داخل فيمن استثنى الله، قال: وهذا لا يلتئم على سياق الحديث، فإن الإقامة حينئذ هي إفاقة البعث فلا يحسن التردد فيها، وأما الصعقة العامة فإنها تقع إذا جمعهم الله تعالى لفصل القضاء فيصعق الخلق حينئذ جميعًا إلا من شاء الله، ووقع التردد في موسى﵇ -. قال: ويدل على ذلك قوله \"وأكون أول من يفيق\" وهذا دال على أنه ممن صعق، وتردد في موسى هل صعق فأفاق قبله أم لم يصعق؟ قال: ولو كان المراد الصعقة الأولى للزم أن يكون النبي - ﷺ - جزم بأنه مات، وتردد في موسى هل مات أم لا، والواقع أن موسى قد كان مات لما تقدم من الأدلة، فدل على أنها صعقة فزع لا صعقة موت، والله أعلم.","vol":"15","page":473},{"text":"وقوله: (\"فلا أدري كان فيمن صعق أو حوسب بصعقته الأولى\")، أنكره الداودي كما سلف، واستدل بهذا الحديث. قال: فأخبر فيه أن الصعقة قبل انشقاق الأرض عنه وهي النفخة الأولى في الصور، فيصعق من في السموات والأرض إلا من شاء الله وهو جبريل وإسرافيل وميكائيل وعزرائيل، وزاد كعب: حملة العرش (^١).\nورواه أنس مرفوعًا: \"ثم يموت الثلاثة الأول، ثم ملك الموت بعدهم وملك الموت يقبضهم، ثم يميته الله\" (^٢) فكيف يصعق موسى بتلك الصعقة وقد مات قبل ذلك؟ قال: واعلم أنه أول من تنشق عنه الأرض وأنه لم يعلم حين أفاق هل أفاق قبل موسى أو كان له ثانيًا؟ قال: وإن كان المحفوظ أم جوزي بصعقة طور سيناء يريد فلم يصعق، وعوفي لأجلها.\nوروى أنس مرفوعًا: \"آخرهم موتًا جبريل\" وقال سعيد بن جبير: إلا من شاء الله، الشهداء مقلدين بالسيوف (^٣) حول العرش، والصعق والصعقة: الهلاك والموت، يقال منه: صعق الإنسان -بفتح الصاد وضمها- وأنكر بعضهم الضم.\nوقال ابن عباس فيما حكاه ابن جرير: ﴿فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا﴾ [الأعراف: ١٤٣]: ترابًا، ﴿وَخَرَّ مُوسَى صَعِقًا﴾ [الأعراف: ١٤٣]\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ٩/ ٣٠٢٨ (١٧٢١٦) عن كعب الأحبار وقال الحافظ في \"الفتح\" ١١/ ٣٧١: وعن كعب الأحبار نحوه، وقال: هم اثنا عشر ووجدته في المطبوع من التفسير قال: هم ثلاثة عشر.\n(^٢) رواه الطبري في \"التفسير\" ١١/ ٢٧ - ٢٨، وقال الحافظ في \"الفتح\" ١١/ ٣٧١: وله طريق أخرى عن أنس ضعيفة. وعزاه الحافظ للبيهقي وابن مردويه ولم أجده.\n(^٣) رواه ابن أبي شيبة في \"المصنف\" ٤/ ٢١٢ (١٩٣٣٦) والطبري في \"التفسير\" ١١/ ٢٨.","vol":"15","page":474},{"text":"مغشيًّا عليه. وفي رواية: \"فلم يزل صعقًا ما شاء الله\" (^١). وهو في حديث أبي سعيد بالموت أشبه كما قال ابن الجوزي، ويؤيده قول قتادة وابن جريج فيما حكاه ابن جرير: صعقًا: ميتًا (^٢). وقال الأزهري: في قوله: ﴿فَلَمَّآ أفَاقَ﴾ دليل على الغشي؛ لأنه يقال للذي غشي عليه والذي يذهب عقله: قد أفاق، وفي الميت: بعث ونشر، قال تعالى: ﴿ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ﴾ (^٣) [البقرة: ٥٦]. وكذا قاله ابن سيده (^٤) وغيره. قال القزاز: ولا يقال: صعق، ولا: وهو مصعوق.\nوقوله: (\"فأكون أول من يفيق\")، وفي لفظ: \"أول من تنشق عنه الأرض\" هو مشكل، كما قال القرطبي بالمعلوم من الأحاديث الدالة على أن موسى قد توفي وأنه - ﵇ - رآه في قبره.\nووجه الإشكال أن نفخة الصعق إنما يموت بها من كان حيًّا في هذِه الدار، وأما من مات فيستحيل أن يموت ثانيًا، وإنما ينفخ في الموتى نفخة البعث، وموسى قد مات، فلا يصح أن يموت مرة أخرى، ولا يصح أن يكون مستثنى من نفخة الصعق؛ لأن الأنبياء أحياء لم يموتوا ولا يموتون، ولا يصح استثناءهم من الموتى، وقد قال بعضهم: يحتمل أن يكون موسى ممن لم يمت من الأنبياء وهو باطل (^٥).\nويحتمل كما قال القاضي: أن يكون المراد بهذِه الصعقة صعقة فزع بعد النشر حين تنشق السموات والأرض (^٦)، ويحتمل كما قال النووي:\n_________\n(^١) رواه ابن جرير في \"التفسير\" ٦/ ٥٣.\n(^٢) المصدر السابق.\n(^٣) \"تهذيب اللغة\" ٢/ ٢٠١٨ مادة: (صعق).\n(^٤) \"المحكم\" ١/ ٨١.\n(^٥) \"المفهم\" ٦/ ٢٣٢ - ٢٣٣.\n(^٦) \"إكمال المعلم\" ٧/ ٣٥٧.","vol":"15","page":475},{"text":"أنه - ﵇ - قال هذا قبل أن يعلم أنه أول من تنشق عنه الأرض إن كان هذا اللفظ على ظاهره، وإن كان نبينا أول من تنشق عنه الأرض فيكون موسى من تلك الزمرة وهي -والله أعلم- زمرة الأنبياء (^١).\nفإن قلت: إذا جعلت له تلك عوضًا من الصعقة فيكون حيًّا حالة الصعق وحينئذ لم يصعق.\nفالجواب: أن الموت ليس بعدم، إنما هو انتقال من دار إلى دار، بيانه أن الشهداء بعد قتلهم ودفنهم أحياء عند ربهم، وإذا كان هذا للشهداء، كان الأنبياء بذلك أحق وأولى مع أنه قد صحَّ عنه - ﵇ - أن الأرض لا تأكل أجساد الأنبياء، وأنه اجتمع بهم ليلة الإسراء ببيت المقدس والسماء خصوصًا موسى (^٢)، فتحصل من جملة هذا القطع، بأنهم غيبوا عنا بحيث لا ندركهم وإن كانوا موجودين أحياء، وذلك كالحال في الملائكة، فإنهم موجودون أحياءً ولا يراهم أحد من نوعنا إلا من خصه الله بكرامته، فإذا تقرر أنهم أحياء فيما بين السموات والأرض، وإذا نفخ في الصور نفخة الصعق صعق من في السموات والأرض إلا من شاء الله، وأما صعق غير الأنبياء فموت، وأما صعق الأنبياء فالأظهر أنه غشي، فإذا نفخ ثانيًا، فمن مات حَيي ومن غشي عليه أفاق، ويحصل من هذا أن نبينا تحقق أنه أول من يُفِيق، وأول من يخرج من قبره قبل الناس كلهم الأنبياء وغيرهم إلا موسى، فإنه حصل له فيه تردد، هل بعث قبله أو بقي على الحالة التي كان عليها؟ وعلى أي الحالتين فهي فضيلة عظيمة لموسى ليست لغيره.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٥/ ١٣١ - ١٣٢ وهو نص كلام القاضي كما نقله النووي عنه ﵀.\n(^٢) \"الروح\" ص (٢٣).","vol":"15","page":476},{"text":"قلت: وقد يقال: إن نبينا لما يرفع بصره حين الإفاقة يكون إلى جهة من جهات العرش، ثم يرفع ثانيًا إلى جهة أخرى منه فيجد موسى وبه يلتئم: \"أنا أول من تنشق عنه الأرض\" وإن قدر الله الوصول إلى كتاب: الحشر نزيد ذلك إيضاحًا مع أن هذا كاف.\nفائدة:\nروينا من طريق علي بن معبد في كتاب \"الطاعة\" من حديث أبي هريرة مرفوعًا: \"إن الله -﷿- خلق الصور وأعطاه إسرافيل\" قلت: يا رسول الله، وما الصور؟ قال: \"عظيم والذي نفسي بيده إن عظم داره كعرض السماء والأرض، فينفغ فيه ثلاث نفخات أول نفخة الفزع، والثانية: نفخة الصعق، والثالثة: نفخة القيام، يقول له في الأولى: انفخ نفخة الفزع ويأمره فيمدها يطولها\". وذكر الحديث بطوله.\nوأخرجه الطبري لكن فيه رجل وهو مجهول (^١) ثم قال: وهذا القول\n_________\n(^١) رواه إسحاق بن راهويه في \"مسنده\" مطولًا، ١/ ٨٤ - ٩٥، والطبري في \"تفسيره\" ٩/ ١٠٥ رواه الطبراني في \"الأحاديث الطوال\" ص ٩٤ - ١٠١ حديث (٣٦) وأبو الشيخ في \"العظمة\" ص ١٧٧ - ١٨٤ (٣٣٨)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٢٨٣ - ٢٨٨ (٢٧٣) والبيهقي في \"البعث والنشور\" ٣٢٥ - ٣٣٤ (٦٦٩).\nوقال: البخاري في \"تاريخه الكبير\" ١/ ٢٦٠ في ترجمة محمد بن يزيد بن أبي زياد: حديث الصور، مرسل ولا يصح.\nوقال ابن عدي في \"الكامل\" ٧/ ٥١٨ في ترجمة محمد بن يزيد: روى عنه إسماعيل بن رافع حديث الصور مرسل ولم يصلح ثم قال: وهذا الذي قال البخاري: إنه لا يصح لأنه ذكر في إسناده رجلًا.\nوقال ابن كثير في \"تفسيره\" ٦/ ٩٢ هذا حديث مشهور، وهو غريب جدًا، ولبعضه شواهد الأحاديث المتفرقة، وفي بعض ألفاظه نكارة.\nوقال البوصيري في \"الإتحاف\" ١/ ١٨٧: هذا إسناد ضعيف.","vol":"15","page":477},{"text":"الذي روي عن النبي - ﷺ - في ذلك، أعني: المستثنى في الفزع الشهداء\nوفي الصعق جبريل وملك الموت وحملة العرش أولى بالصيحة.\nثالثها: روى ابن حبان في \"صحيحه\" عن عبد الله: أقرأني رسول الله - ﷺ - سورة الرحمن فخرجت إلى المسجد عشية، فجلست إلى رهط، فقلت لرجل: اقرأ علي، فإذا هو يقرأ أحرفًا لا أقرأ بها … الحديث (^١).\nوفي \"مبهمات الخطيب الحافظ\": أقرأني رسول الله - ﷺ - سورة من الثلاثين (إلى) (^٢) ﴿حم (١)﴾ يعني: الأحقاف، قال: وكانت السورة إذا (تكن) (^٣) ثلاثين آية سميت ثلاثين فخرجت إلى المسجد، فإذا رجل يقرأ على غير ما أقرأ، فأتينا رسول الله - ﷺ - وعنده رجل، فقال الرجل الذي عنده: ليقرأ كل منكما ما سمع .. الحديث. قال الخطيب: القائل: ليقرأ كل رجل منكما، هو علي (^٤).\nوفي حديث أبي بن كعب في \"صحيح ابن حبان\": قرأ رجل آية وقرأتها على غير قراءته، فقلت: من أقرأك هذِه؟ قال: رسول الله. فانطلقت، فقلت: يا رسول الله، أقرأتني آية كذا وكذا؟ قال: \"نعم\"، فقال الرجل: أقرأتني آية كذا وكذا؟ قال: \"نعم، إن جبريل وميكائيل أتياني فجلس جبريل عن يميني وميكائيل عن يساري، فقال جبريل: يا محمد، اقرأ القرآن على حرف. فقال ميكائيل: استزده. فقلت:\nزدني، فقال: اقرأه على حرفين. فقال ميكائيل: استزده. حتى بلغ سبعة أحرف وقال: كل كاف شاف\" (^٥).\n_________\n(^١) رواه ابن حبان ٣/ ٢٢ - ٢٣.\n(^٢) كذا بالأصل، وفي \"الأسماء المبهمة\": من آل.\n(^٣) كذا بالأصل، وفي \"الأسماء المبهمة\": فاتت.\n(^٤) \"الأسماء المبهمة\" ص ٢٠٢ (١٠٢).\n(^٥) ابن حبان ٣/ ١١ - ١٢ (٧٣٧).","vol":"15","page":478},{"text":"وفي لفظ: \"أنزل القرآن على سبعة أحرف\" (^١).\nوللترمذي: \"يا جبريل، إني بعثت إلى أمة أمية منهم العجوز والشيخ الكبير والغلام والجارية والرجل الذي لم يقرأ كتابًا قط، قال: يا محمد، إن القرآن أنزل على سبعة أحرف\" (^٢).\nوعن أبي هريرة مرفوعًا: \"أنزل القرآن على سبعة أحرف: حليمًا عليمًا غفورًا رحيمًا\".\nثم قال: قال أبو حاتم: آخر الحديث عند قوله: \"حليمًا عليمًا\" والباقي قول: محمد بن عمرو، أدرجه في الخبر والخبر إلى سبعة أحرف فقط (^٣).\nولأحمد من حديث زِرِّ عن حذيفة مرفوعًا: \"لقيت جبريل عند أحجار (المراء) (^٤) فقلت: يا جبريل، إني أرسلت إلى أمة أمية، فقال: إن القرآن أنزل على سبعة أحرف\" (^٥).\nوفي لفظ من حديث ربعي عنه: \"فمن قرأ من أمتك على حرف واحد، فليقرأ كما علم ولا يرجع عنه\" (^٦).\n_________\n(^١) المصدر السابق ٣/ ١٧، ١٨.\n(^٢) رواه الترمذي (٢٩٤٣) وقال: حسن صحيح، وأشار أبو بكر بن العربي في \"عارضة الأحوذي\" ١١/ ٦٢ - ٦٣. إلى صحته.\n(^٣) رواه ابن حبان ٣/ ١٨ - ١٩.\n(^٤) رسمت في الأصل كلمة غير مقروءة ولعلها: الزيت، وما أثبتناه من مصادر التخريج.\n(^٥) \"مسند أحمد\" ٥/ ٤٠٠.\n(^٦) رواه أحمد ٥/ ٣٨٥، وقال الحافظ ابن كثير في \"فضائل القرآن\" ١/ ١٠٧: هذا إسناد صحيح ولم يخرجوه.","vol":"15","page":479},{"text":"وفي لفظ: \"إن من أمتك الضعيف، فمن قرأ على حرف، فلا يتحول عنه إلى غيره رغبة عنه\" (^١).\nوله من حديث أم أيوب امرأة أبي أيوب الأنصاري مرفوعًا: \"نزل القرآن على سبعة أحرف، أيها قرأت أجزأك\" (^٢). ومن حديث الحسن بن سمرة مرفوعًا: \"أنزل القرآن على ثلاثة أحرف\" (^٣).\nومن حديث أبي الجهيم بن الحارث بن الصمة مرفوعًا: \"إن هذا القرآن أنزل على سبعة أحرف فلا تماروا في القرآن فإن المراء فيه كفر\" (^٤). ورواه أبو عبيد في \"القراءات\" تأليفه أيضًا، وعند البخاري في: فضائل القرآن حديث عمر وابن عباس ستعرفهما (^٥).\nرابعها: حديث أنس أخرجه مسلم والأربعة (^٦).\n_________\n(^١) رواه أحمد ٥/ ٤٠١.\n(^٢) رواه أحمد ٦/ ٤٣٣، وقال ابن كثير في \"فضائل القرآن\" ١/ ١١٧: إسناد صحيح ولم يخرجه أحد من أصحاب الكتب الستة.\n(^٣) رواه أحمد ٥/ ٢٢، وأبو عبيد في \"فضائل القرآن\" ص ٣٣٩، والطحاوي في \"مشكل الآثار\" ٨/ ١٣٥ والحاكم ٢/ ٢٢٣، وضعفه الألباني في \"السلسلة الضعيفة\" (٢٩٥٨).\n(^٤) رواه أحمد ٤/ ١٦٩ - ١٧٠، والطحاوي في \"المشكل\" ٨/ ١١١، وابن عبد البر في \"التمهيد\" ٨/ ٢٨٢ من طريق سليمان بن بلال عن يزيد بن خصيفة، عن بشر بن سعيد عن أبي جهيم به. وقال الحافظ بن كثير في \"فضائل القرآن\" ص ١١٨: هذا إسناد صحيح ولم يخرجوه.\n(^٥) سيأتي الكلام عليهما عند حديث (٤٩٩١)، (٤٩٩٢) كتاب: فضائل القرآن، باب: أنزل القرآن على سبعة أحرف.\n(^٦) رواه مسلم (١٦٧٢) كتاب: القسامة، باب: ثبوت القصاص في القتل بالحجر وغيره من المحددات والمثقلات وقتل الرجل بالمرأة. وأبو داود (٤٥٢٧)، والترمذي (١٣٩٤)، والنسائي ٨/ ٢٢، وابن ماجه (٢٦٦٥).","vol":"15","page":480},{"text":"وفي لفظ: \"فلم يزل به حتى أقر\" (^١)، قال الترمذي: والعمل عليه عند بعض أهل العلم وهو قول أحمد وإسحاق، وقال بعض أهل العلم: لا قود إلا بالسيف (^٢).\nخامسها: قام الإجماع على أن القتل صنفان: عمد وخطأ، واختلفوا هل بينهما وسط أم لا؟ وهو الذي يسمونه شبه العمد، وبه قال جمهور فقهاء الأمصار، قالوا: وذلك راجع في الأغلب إلى الآلات التي يقع بها القتل وإلى الأحوال التي كانت من أجلها الضرب، فقال أبو حنيفة: كل ما عدا الحديد من القصب أو النار أو ما يشبه ذلك فهو شبه العمد. وقال صاحباه: شبه العمد ما لا يقتل مثله (^٣) وقال الشافعي: هو ما كان عمدًا في الضرب خطأ في القتل أو ما كان ضربًا لم يقصد به القتل، فتولد عنه القتل.\nوالخطأ ما كان خطأ فيهما جميعًا، والعمد ما كان عمدًا فيهما جميعًا، وعمدة من نفي شبه العمد أنه لا واسطة بين الخطأ والعمد، أعني: بين أن يقصد القتل أو لا يقصده، وعمدة من أثبته أن النيات لا يطلع عليها إلا الله وإنما الحكم لما ظهر، فمن قصد ضرب آخر بآلة تقتل غالبًا كان حكمه حكم العامد.\nسادسها: قال الطحاوي: يحتمل أن النبي - ﷺ - رأى أن اليهودي يجب قتله لله بذلك، فإن كان دم اليهودي قد وجب لله كما يجب دم قاطع الطريق لله، فكان له أن يقتله كيف يرى بسيفٍ أو بغيره، والمثلة\n_________\n(^١) سيأتي برقم (٦٨٧٦) كتاب: الديات، باب: سؤال القاتل حتى يقر، والإقرار في الحدود.\n(^٢) \"جامع الترمذي\" (١٣٩٤).\n(^٣) \"مختصر اختلاف العلماء\" ٥/ ٨٥ - ٨٦.","vol":"15","page":481},{"text":"حينئذٍ مباحة كما فعل الشارع بالعرنيين (^١)، ثم نسخت بعد ذلك المثلة ونهي عنها، أو يحتمل أن يكون رأى ما فعل باليهودي واجبًا لأولياء الجارية، فقتله لهم فاحتمل أن يكون قتله كما فعل؛ لأن ذلك هو الذي وجب عليه؛ لأنه وجب عليه سفك الدم بأي طريق شاءه الولي، فاختاروا الرضخ، ففعل ذلك به. وقد روي عنه - ﷺ - أنه قتل ذلك اليهودي بخلاف ما قتل به الجارية (^٢)، ففي مسلم من حديث أنس أنه أمر به أن يرجم حتى يموت، فرجم حتى مات (^٣). والرجم قد يصيب الرأس وغيره.\nسابعها: اختلف العلماء في إشارة المريض، فذهب الشافعي ومالك والليث إلى أنه إذا ثبتت إشارته على ما يعرف من يحضره جازت وصيته. وقال أبو حنيفة والثوري والأوزاعي: إذا سُئل المريض عن شيء فأومأ برأسه أو بيده، فليس بشيء حتى يتكلم. قال أبو حنيفة: وإنما تجوز إشارة الأخرس أو من لحقته سكتة لا يتكلم، وأما من اعتقل لسانه ولم يدم به ذلك فلا تجوز إشارته (^٤).\nقلت: الحديث حجة عليه لا جرم. قال الطحاوي: جعل الشارع إشارتها بمنزلة دعواها بلسانها من غير اعتبار دوام ذلك عليها مدة من الزمان، فدل على أن من اعتقل لسانه بمنزلة الأخرس في جواز إقراره\n_________\n(^١) سبق الحديث برقم (٢٣٣) كتاب: الوضوء، باب: أبوال الإبل والدواب والغنم.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٧٩، ١٨١.\n(^٣) مسلم (١٦٧٢) كتاب: القسامة، باب: ثبوت القصاص في القتل بالحجر وغيره ..\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٥/ ٦٥ - ٦٦، \"الأشباه والنظائر\" لابن نجيم ص ٣٤٤، \"الفروق\" ٤/ ١٦٠، \"الأشباه والنظائر\" للسيوطي ص ٣١٤، \"المغني\" ٨/ ٥١١.","vol":"15","page":482},{"text":"بالإيماء والإشارة (^١).\nوقد ثبت أن رسول الله - ﷺ - صلى قاعدًا وأشار إليهم فقعدوا، واحتج الشافعي بأن أمامة بنت أبي العاصى أصمتت، فقيل لها: لفلان كذا فأشارت أي: نعم فنفذت وصيتها.\nقال المهلب: أصل الإشارة في كتاب الله ﴿فَأَشَارَت إِليهِ﴾ يعني: سلوه، وقوله: ﴿أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا﴾ [آل عمران: ٤١]\nوقال الإسماعيلي: من أطاق الإبانة عن نفسه لم تكن إشارته فيما له أو عليه واقعة موقع الكلام، لكن يقع موقع الدلالة على ما يراد لا فيما يؤدي إلى الحكم على إنسان بإشارة غيره، ولو كان كذلك لقبلت شهادة الشاهدين بالإشارة والإيماء، وهذِه القضية أشارت إشارة وهي تعقل إشارة لم نفض البحث عن صحتها، فلما بحث عنها اعترف. كأنه ردَّ بهذا تبويب البخاري في باب: إذا أومأ المريض برأسه إشارة بينة جاز، من كتاب: الوصايا وستعلمه فيه (^٢) وفي: الديات (^٣) إن شاء الله تعالى.\nثامنها: معنى رضَّ: دق (^٤). وقوله: (فأومأت) كذا في الأصول مصلحًا. وذكره ابن التين: فأومت وقال: صوابه فأومأت.\nوفيه: القود بالمثقل خلافًا لأبي حنيفة وهو نص في موضع الخلاف (^٥).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ٦٦.\n(^٢) سيأتي برقم (٢٧٤٦) كتاب: الوصايا، باب: إذا أومأ المريض ..\n(^٣) سيأتي برقم (٦٨٧٩) كتاب: الديات، باب: من أقاد بالحجر.\n(^٤) \"مجمل اللغة\" ١/ ٣٦٧، مادة [رض].\n(^٥) انظر: \"المبسوط\" ٢٦/ ١٢٢، \"الأم\" ٦/ ٤ - ٥، \"أسنى المطالب\" ٤/ ٣ - ٤.","vol":"15","page":483},{"text":"وفيه: قتل الرجل بالمرأة، ولا ترداد بينهما عند مالك. وقال قوم: يرد أولياء المرأة نصف دية الرجل (^١).\nوفيه: (قتل المسلم بالكافر) (^٢). واختلف عند المالكية إذا جرحه هل له الدية أو يقتص كالقتل أو يجتهد السلطان أقوال، وكذلك إذا قطع كافر طرف مسلم (^٣).\n_________\n(^١) انظر: \"المنتقى\" ٧/ ١٢١، \"الأم\" ٦/ ١٨.\n(^٢) هذا الكلام يخالف كلام المصنف المتقدم في أول تنبيهاته ص ٤٦٩، ولعله سقط (عدم) من أول الجملة.\n(^٣) انظر: \"الذخيرة\" ١٢/ ٣٣٤.","vol":"15","page":484},{"text":"<span data-type='title' id=toc-1757>٢ - باب مَنْ رَدَّ أَمْرَ السَّفِيهِ وَالضَّعِيفِ العَقْلِ، وَإِنْ لَمْ يَكُنْ حَجَرَ عَلَيْهِ الإِمَامُ</span>\nوَيُذْكَرُ عَنْ جَابِرٍ ﵁، عَنِ النَّبِيِّ - ﷺ - رَدَّ عَلَى المُتَصَدِّقِ قَبْلَ النَّهْيِ ثُمَّ نَهَاهُ. وَقَالَ مَالِكٌ: إِذَا كَانَ لِرَجُلٍ عَلَى رَجُلٍ مَالٌ، وَلَهُ عَبْدٌ لَا شَىْءَ لَهُ غَيْرُهُ، فَأَعْتَقَهُ، لَمْ يَجُزْ عِتْقُهُ. [فتح ٥/ ٧١]","vol":"15","page":485},{"text":"<span data-type='title' id=toc-1758>٣ - باب ومَنْ بَاعَ عَلَى الضَّعِيفِ وَنَحْوِهِ</span>\nوَدَفَعَ إِلَيْهِ ثَمَنَهُ، وَأَمَرَهُ بِالإِصْلَاحِ وَالقِيَامِ بِشَأْنِهِ، فَإِنْ أَفْسَدَ بَعْدُ مَنَعَهُ؛ لأَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ إِضَاعَةِ المَالِ، وَقَالَ لِلَّذِي يُخْدَعُ فِي البَيْعِ: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ\". وَلَمْ يَأْخُذِ النَّبِيُّ - ﷺ - مَالَهُ.\n\n٢٤١٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ قَالَ: كَانَ رَجُلٌ يُخْدَعُ فِي البَيْعِ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ\". فَكَانَ يَقُولُهُ. [انظر: ٢١١٧ - مسلم: ١٥٣٣ - فتح ٥/ ٧٢]\n\n٢٤١٥ - حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرٍ ﵁، أَنَّ رَجُلًا أَعْتَقَ عَبْدًا لَهُ، لَيْسَ لَهُ مَالٌ غَيْرُهُ، فَرَدَّهُ النَّبِيُّ - ﷺ -، فَابْتَاعَهُ مِنْهُ نُعَيْمُ بْنُ النَّحَّامِ. [انظر: ٢١٤١ - مسلم: ٩٩٧ - فتح ٥/ ٧٢]\nثم ساق حديث ابن عُمَرَ (^١).\nوحديث جابر في بيع المدبر، وفي آخره: فَابْتَاعَهُ مِنْهُ نُعَيْمُ بْنُ النَّحَّامِ.\nالشرح:\nهذان الحديثان سلفا (^٢).\nوالتعليق الأول: هو حديث جابر الذي أسنده بعد.\nوهذا التعليق ذكر بغير صيغة جزم، وهو صحيح لا كما قاله\n_________\n(^١) ورد بهامش الأصل: هو قوله: \"إذا بايعت … \" إلى آخره.\n(^٢) حديث ابن عمر سلف برقم (٢١١٧) كتاب: البيوع، باب: ما يكره من الخداع في البيع، وأما حديث جابر فسلف برقم (٢١٤١) كتاب: البيوع، باب: بيع المزايدة.","vol":"15","page":486},{"text":"ابن الصلاح (^١) ومن تبعه، وكلام مالك هذا ذكره ابن وهب في \"موطئه\" إلى قوله: (لم يجز عتقه)، وما بعده من كلام البخاري، وليس في أكثر الأصول ذكر (باب) إثر ذلك.\nوقوله: (ومن باع على الضعيف ..) إلى آخره. المراد به حديث جابر المذكور.\nوقوله: (ونهى عن إضاعة المال) قد سلف من حديث المغيرة قريبًا (^٢)، وهذِه الترجمة وسياقه فيها حديث المدبر، وحديث الذي يخدع في البيوع من محاسن البخاري اللطيفة كما نبه عليه ابن المنير؛ لأن العلماء اختلفوا في سفيه الحال قبل الحكم هل ترد عقوده، فاختار البخاري ردها واستدل بحديث المدبر، وذكر قول مالك في رد عتق المديان قبل الحجر إذا أحاط الدين بماله، ويلزم مالكًا رد أفعال سفيه الحال؛ لأن الحجر في السفيه والمديان مطرد، ثم فهم البخاري أنه يرد عليه حديث الذي يخدع في البيوع، فإنه - ﷺ - اطلع على أنه يخدع، وأمضى أفعاله الماضية والمستقبلة، فنبه على أن الذي ترد أفعاله هو الظاهر السفه البين الإضاعة كإضاعة صاحب المدبر.\nوالتفصيل بين الظاهر السفه والخفي السفه أحد أقوال مالك، وأن المخدوع في البيوع يمكنه الاحتراز، ثم فهم البخاري أنه يرد عليه\n_________\n(^١) ورد بهامش الأصل: لكن استدرك ابن الصلاح في \"العلوم\" فقال: ومع ذلك فإراده له في أثناء الصحيح مشعر بصحة أصله إشعارًا يؤنس به ويركن إليه انتهى، فالذي يظهر لي في قوله: يذكر. لعله ذكره بصيغة تمريض أن الحديث الذي ساقه ليس هو لفظ الحديث وإنما هو معناه، وقد اختلف الناس في رواية الحديث بالمعنى، فلهذا ذكره بصيغة تمريض وهذا يصنعه كثيرًا فيما إذا اختصره أو ذكر معناه.\n(^٢) سلف برقم (١٤٧٧) كتاب الزكاة، باب: قول الله تعالى ﴿لَا يَسْأَلُونَ﴾.","vol":"15","page":487},{"text":"كون النبي - ﷺ - أعطى صاحب المدبر ثمنه، فلو كان مَنْعُهُ لأجل السفه لما سلم إليه الثمن، فنبه على أنه إنما أعطاه بعد أن علمه طريق الرشد وأمره بالإصلاح والقيام بشأنه وما كان السفه حينئذٍ فسقًا، وإنما نشأ من الغفلة وعدم البصيرة بمواقع المصالح، فلما بينها له كفاه ذلك، ولو ظهر له بعد ذلك من حاله أنه لم يتنبه ولم يرشد لمنعه التصرف مطلقًا وحجر عليه حجرًا مطردًا (^١)، والأقوال الثلاثة التي أشرنا إليها.\nأحدها: قول مالك وأصحابه غير ابن القاسم: أن فعل السفيه وأمره كله جائز حتى يضرب الإمام على يديه وهو قول الشافعي (^٢).\nثانيها: لابن القاسم أن أفعاله غير جائزة وإن لم يضرب عليه الإمام.\nثالثها: لأصبغ إن كان ظاهر السفه فأفعاله مردودة، وإن كان غير ظاهر السفه، فلا ترد عليه أفعاله حتى يحجر عليه الإمام.\nواحتج سُحنون لقول مالك بأن قال: لو كانت أفعاله مردودة قبل الحجر ما احتاج السلطان أن يحجر على أحد، واحتج غيره بأن الشارع أجاز بيع الذي كان يخدع في البيوع، ولم يذكر في الحديث أنه فسخ ما تقدم من بيوعه.\nوحجة ابن القاسم حديث جابر أنه - ﵇ - ردَّ عتق الذي أعتق عبده ولم\n_________\n(^١) \"المتواري\" ص ٢٧٢.\n(^٢) انظر: \"النوادر والزيادات\" ١٠/ ٩٢ - ٩٣، \"تبصرة الحكام\" ١/ ٤٤، واعلم أن السفيه عند الإمام الشافعي هو المبذر، والتبذير، على ما نقله معظم الأصحاب محصور في التضييعات والإنفاق في المحرمات \"الشرح الكبير\" ٥/ ٦٧، ٧٢.\nقال النووي في \"منهاجه\" ولا يصح من المحجور عليه لسفه بيع ولا شراء ولا إعتاق وهبة ونكاح بغير إذن وليه ..، ولا بعد فك الحجر، ويصح بإذن الولي نكاحه، لا التصرف المالي في الأصح. \"المنهاج مع شرحه\" للدميري ٤/ ٤١٤ - ٤١٦.","vol":"15","page":488},{"text":"يكن حجر عليه قبل ذلك، ولما تنوع حكم الشارع في السفيهين نظر بعض الفقهاء في ذلك فاستعمل الحديثين جميعًا، فقال: ما كان من السفه اليسير والخداع الذي لا يكاد يسلم منه مع تنبه المخدوع إليه والشكوى به، فإنه لا يوجب الضرب على اليد، ولا رد ما دفع له قبل ذلك من البيع، ولا انتزاع ماله كما لم يرد - ﷺ - بيع الذي قال له: \"لا خلابة\" ولا انتزاع ماله وما كان من البيع فاحشًا في السفه، فإنه يرد كما رد الشارع تدبير العبد المذكور؛ لأنه لم يكن أبقى لنفسه سيدُه مالًا يعيش به، فرد عتقه وصرف إليه ماله الذي فوته بالعتق؛ ليقوم به على نفسه ويؤدي منه دينه، وإنما ذلك على قدر اجتهاد الإمام في ذلك وما يراه.\nوقد سلف الكلام فيمن باع وغبن في حديث ابن عمر فراجعه.\nوقوله: (فاشتراه نعيم بن النحام) صوابه: حذف (ابن)، وإنما هو: نعيم النحام، ووقع في \"شرح ابن بطال\" أيضًا: ابن النحام، وقد عرفت صوابه (^١).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٣٨. تتمة: قال القاضي عياض في \"إكمال المعلم\" ٥/ ٤٤٦: نعيم نفسه هو النحام. وهو نعيم بن عبد الله بن أسد قرشي عدوى وهو النحام سمي بذلك لقول النبي - ﷺ - له: \"دخلت الجنة فسمعت فيها نحمة لنعيم\" وذكره مثله النووي في \"شرح مسلم\" ١١/ ١٤٢.\nوقال الحافظ في \"الفتح\" ٥/ ١٦٦: والنحام بالنون والحاء المهملة الثقيلة عند الجمهور وضبطه ابن الكلبي بضم النون وتخفيف الحاء، ومنعه الصغاني وهو لقب نعيم وظاهر الرواية أنه لقب أبيه، ثم ذكر كلام النووي المذكور آنفًا ثم قال: وكذا قال ابن العربي وعياض وغير واحد ثم عقب على قولهم بقوله: ولكن الحديث المذكور من رواية الواقدي وهو ضعيف، ولا ترد الروايات الصحيحة بمثل هذا فلعل أباه أيضًا كان يفال له النحام. وروى الحارث في \"مسنده\" بإسناد حسن أن النبي - ﷺ - سماه صالحًا، وكان اسمه الذي يعرف به نعيمًا. اهـ من \"الفتح\" بتصرف.","vol":"15","page":489},{"text":"<span data-type='title' id=toc-1759>٤ - باب كَلَامِ الخُصُومِ بَعْضِهِمْ فِي بَعْضٍ</span>\n٢٤١٦، ٢٤١٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ عَلَى يَمِينٍ وَهْوَ فِيهَا فَاجِرٌ لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\".\nقَالَ: فَقَالَ الأَشْعَثُ: فِيَّ وَاللهِ كَانَ ذَلِكَ، كَانَ بَيْنِي وَبَيْنَ رَجُلٍ مِنَ اليَهُودِ أَرْضٌ فَجَحَدَنِي، فَقَدَّمْتُهُ إِلَى النَّبِيِّ - ﷺ -، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"أَلَكَ بَيِّنَةٌ؟ \". قُلْتُ: لَا. قَالَ: فَقَالَ لِلْيَهُودِيِّ: \"احْلِفْ\". قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِذًا يَحْلِفَ وَيَذْهَبَ بِمَالِي، فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧] إِلَى آخِرِ الآيَةِ. [انظر: ٢٣٥٦، ٢٣٥٧ - مسلم: ١٣٨ - فتح ٥/ ٧٣]\n\n٢٤١٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ كَعْبٍ ﵁ أَنَّهُ تَقَاضَى ابْنَ أَبِي حَدْرَدٍ دَيْنًا كَانَ لَهُ عَلَيْهِ فِي المَسْجِدِ، فَارْتَفَعَتْ أَصْوَاتُهُمَا حَتَّى سَمِعَهَا رَسُولُ اللهِ - ﷺ - وَهْوَ فِي بَيْتِهِ، فَخَرَجَ إِلَيْهِمَا، حَتَّى كَشَفَ سِجْفَ حُجْرَتِهِ فَنَادَى: \"يَا كَعْبُ\". قَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: \"ضَعْ مِنْ دَيْنِكَ هَذَا\". فَأَوْمَأَ إِلَيْهِ -أَىِ الشَّطْرَ- قَالَ: لَقَدْ فَعَلْتُ يَا رَسُولَ اللهِ. قَالَ: \"قُمْ فَاقْضِهِ\". [انظر: ٤٥٧ - مسلم: ١٥٥٨ - فتح ٥/ ٧٣]\n\n٢٤١٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ القَارِيِّ أَنَّهُ قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ ﵁ يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمِ بْنِ حِزَامٍ يَقْرَأُ سُورَةَ الفُرْقَانِ عَلَى غَيْرِ مَا أَقْرَؤُهَا، وَكَانَ رَسُولُ اللهِ - ﷺ - أَقْرَأَنِيهَا، وَكِدْتُ أَنْ أَعْجَلَ عَلَيْهِ، ثُمَّ أَمْهَلْتُهُ حَتَّى انْصَرَفَ، ثُمَّ لَبَّبْتُهُ بِرِدَائِهِ فَجِئْتُ بِهِ رَسُولَ اللهِ - ﷺ - فَقُلْتُ: إِنِّي سَمِعْتُ هَذَا يَقْرَأُ عَلَى غَيْرِ مَا أَقْرَأْتَنِيهَا، فَقَالَ لِي: \"أَرْسِلْهُ\". ثُمَّ قَالَ لَهُ: \"اقْرَأْ\". فَقَرَأَ. قَالَ: \"هَكَذَا أُنْزِلَتْ\". ثُمَّ قَالَ لِي: \"اقْرَأْ\". فَقَرَأْتُ فَقَالَ: \"هَكَذَا أُنْزِلَتْ، إِنَّ القُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مِنْهُ مَا تَيَسَّرَ\". [٤٩٩٢، ٥٠٤١، ٦٩٣٦، ٧٥٥٠ - مسلم: ٨١٨ - فتح ٥/ ٧٣]","vol":"15","page":490},{"text":"ذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث شَقِيقٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ عَلَى يَمِينٍ وَهْوَ فِيهَا فَاجِرٌ .. \" الحديث.\nوقد سلف في باب: الخصومة في البئر والقضاء فيها (^١) وهو هنا أتم.\nوشيخ البخاري فيه حدثنا محمد وهو: ابن سلام، كما صرح به أبو نعيم وخلف.\nثانيها:\nحديث كَعْبٍ أَنَّهُ تَقَاضَى ابن أَبِي حَدْرَدٍ دَيْنًا كَانَ لَهُ عَلَيْهِ فِي المَسْجِدِ، إلى آخره، وقد سلف في: أبواب المساجد (^٢).\nو(سجف الحجرة) بفتح السين وكسرها. ومعنى: (حتى كشف سجف حجرته): أرسله. وقال الذي رواية: أمر بهما رسول الله - ﷺ -. ولعله عند وقوفه عند كشف السجف.\nوقوله هنا: (تقاضاه في المسجد)، وكذا سلف هناك، وقال في رواية أخرى: لقيه، فإما أن تكون إحداهما وهمًا أو لقيه، ثم سارا إلى المسجد، قاله ابن التين.\nثالثها:\nحديث عَبْدِ اللهِ بْنِ يُوسُفَ، عن مَالِك، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ القَارِيِّ سَمِعْتُ عُمَرَ بْنَ الخَطَّاب يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمِ بْنِ حِزَامٍ يَقْرَأُ سُورَةَ الفُرْقَانِ عَلَى غَيْرِ مَا أَقْرَؤُهَا،\n_________\n(^١) سلف برقم (٢٣٥٦، ٢٣٥٧) كتاب: المساقاة.\n(^٢) سلف برقم (٤٥٧) باب: التقاضي والملازمة في المسجد.","vol":"15","page":491},{"text":"وَكَانَ رَسُولُ اللهِ - ﷺ - أَقْرَأَنِيهَا، وَكِدْتُ أَنْ أَعْجَلَ عَلَيْهِ، ثُمَّ أَمْهَلْتُهُ حَتَّى انْصَرَفَ، ثُم لَبَّبْتُهُ بِرِدَائِهِ فَجِئْتُ بهِ النبي - ﷺ - فَقُلْتُ: إِنِّي سَمِعْتُ هذا يَقْرَأُ سورة الفرقان عَلَى غَيْرِ مَا أًقْرَأتَنِيهَا، فَقَالَ لِي: \"أَرْسِلْهُ\". ثُم قَالَ لَهُ: \"اقْرَأْ\". فَقَرَأَ، قَالَ: \"هَكَذَا أنزِلَتْ\". ثُم قَالَ لِي: \"اقْرَأْ\". فَقَرَأْتُ فَقَالَ: \"هَكَذَا أنزِلَتْ، إِنَّ القُرْانَ أنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مِنْهُ مَا تَيَسَّرَ\". وتقدم عليه أنه لا يجوز من كلام الخصوم بعضهم لبعض إلا ما يجوز من كلام غيرهم مما لا يوجب أدبًا ولا حدًا.\nورواه في: فضائل القرآن من حديث عقيل عن ابن شهاب، عن عروة، عن المسور وعبد الرحمن بن عبد القاري عن عمر به (^١).\nقال الدارقطني: رواه عبد الأعلي بن عبد الأعلى، عن معمر، عن ابن شهاب، عن عروة، عن المسور، عن عمر. ورواه مالك بإسقاط المسور، وكلها صحاح عن الزهري، ورواه يحيى بن بكير، عن مالك، فقال: عن هشام وهم، والصحيح ابن شهاب (^٢).\nومعنى الترجمة من حديث ابن مسعود قول الأشعث: إذًا والله يحلف فيذهب بحقي، فمثل هذا الكلام مباح فيمن عرف فسقه، كما عرف فسق اليهودي الذي خاصم الأشعث، وقلة مراقبته لله. فحينئذٍ يسمح الحكم للقائل لخصمه ذلك، وأما إن قال ذلك في رجل صالح أو من لا يعرف له فسق؛ فيجب أن ينكر عليه ويؤخذ له بالحق، ولا يبيح له النيل من عرضه.\nوحديث عمر مع هشام في تولي الخصوم بعضهم بعضًا سديد في\n_________\n(^١) سيأتي برقم (٤٩٩٢) باب: أنزل القرآن على سبعة أحرف.\n(^٢) \"العلل\" ٢/ ٢١٣ - ٢١٤ (٢٢٩).","vol":"15","page":492},{"text":"هذا الباب؛ لأن فيه امتدادًا باليد فهو أقوى من القول، وإنما جاز له ذلك. والله أعلم؛ لأنه أنكر عليه في أمر الدين.\nوفي حديث كعب جواز ارتفاع الأصوات بين الخصوم؛ لما في خلائق الناس من ذلك، ولو قصر الناس عن أخلاقهم لكان ذلك من المشقة عليهم بل يسمح لهم فيما جبلهم الله عليه؛ لأن الشارع سمعهما ولم ينههما عن رفع أصواتهما.\nوفيه: أن الحكم إذا سمع قول الخصوم واستعجم عليه أمرهما أشار عليهما بالصلح وأمرهما به، وإذا رأى مديانًا غير مستطيع بدينه ولا مَلِيء به وثبتت عسرته أنه لا بأس للحكم أن يأمر صاحب الدين بالوضيعة؛ لقطع الخصام لما في تماديه من قطع ذات البين وفساد النيات. قال ابن التين: واختلف الناس في حديث عمر مع هشام قديمًا وحديثًا، ولم يعين أحد الخلاف الذي وقع بينهما.\nواختلف في معنى الحرف على عشرة أقوال:\nفقال الخليل: هو هنا القراءة، وقال أبو عبيد وأبو العباس أحمد بن\nيحيى هي سبع لغات من لغات العرب قريش ونزار (^١) وغير ذلك.\nوقيل: كلها لمضر لا لغيرها وهي مفترقة في القرآن غير مجتمعة في الكلمة الواحدة (^٢).\nوقيل: تصح في الكلمة الواحدة، ومنهم من جعلها في صورة التلاوة كالإدغام وغيره مما يأتي.\n_________\n(^١) ورد بهامش الأصل: النمر ومعَد.\n(^٢) \"فضائل القرآن\" لأبي عبيد ص ٣٣٩ - ٣٤٠ و\"غريب الحديث\" ٣/ ١٥٩، \"المفهم\" ٢/ ٤٤٧ - ٤٥٠.","vol":"15","page":493},{"text":"وقيل: سبعة أنحاء: زاجر وآمر وحلال وحرام ومحكم ومتشابه وأمثال. وقيل: أحكام وأمثال وقصص إلى غير ذلك، وفيه نظر؛ لأن الشارع أجاز القراءة بكل حرف منها وإبدال حرف بحرف آخر منها، وتقرر الإجماع على أنه لا يحل إبدال آية أمثال بآية أحكام، قال تعالى: ﴿مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي﴾ [يونس: ١٥].\nوقيل: الحرف هنا الإعراب؛ لأنه يقع في آخر الكلمة. وذكر عن مالك أن المراد به إبدال خواتم الآي فيجعل مكان (غفور رحيم) (سميع بصير) ما لم يبدل آية رحمة بعذاب أو عكسه.\nوقيل: الحروف: الأسماء والأفعال المؤلفة من الحروف التي تنتظم منها الكلمة؛ فيقرأ على سبعة أوجه نحو: ﴿وَعَبَدَ الطَّاغُوتَ﴾ (^١) [المائدة: ٦٠] و﴿يَرْتَعْ وَيَلْعَبْ﴾ (^٢) [يوسف: ١٢] قرئا على سبعة أوجه.\nوقال أكثر العلماء (^٣): أي: سبعة أوجه من المعاني المتفقة المتقاربة\n_________\n(^١) قرأ حمزة بضم الباء وبجر التاء (وعَبُدَ الطاغوتِ)، يقال عبْد وعبُد، قال الشاعر:\nأبني لُبَيْنَى إن أمكم … أمة وإن أباكم عبُد\nقال الفراء: الباء تضمها العرب للمبالغة في المدح والذم نحو: رجل حذُر ويقظ أي مبالغ في الحذر، فتأويل عَبُد على ذلك أنه بلغ الغاية في طاعة الشيطان. \"السبعة في القراءات\" لابن مجاهد ص ٢٤٦، \"حجة القراءات\" لابن زنجلة ص ٢٣١ - ٢٣٢.\n(^٢) بالنون قراءة ابن كثير وأبي عمرو وابن عامر. وحجتهم قوله تعالى بعدها: ﴿إِنَّا ذَهَبْنَا نَسْتَبِقُ﴾ فأسندوا جميع ذلك إلى جماعتهم. وقرأ أهل المدينة والكوفة: ﴿يَرْتَعْ وَيَلْعَبْ﴾ بالياء إخبارًا عن يوسف. وحجتهم في ذلك أن القوم إنما كان قولهم ذلك ليعقوب اختداعًا منهم إياه عن يوسف إذ سألوه أن يرسله معهم لينشط يوسف لخروجه إلى الصحراء ويلعب هناك.\n(^٣) ورد بهامش الأصل تعليق نصه: من خط الشيخ: نقله القرطبي أيضًا.","vol":"15","page":494},{"text":"نحو: أقبل وتعال وهلم. وعن مالك: إجازة القراءة بما ذكر عن عمر: (فامضوا إلى ذكر الله) (^١) قيل: أراد أنه لا بأس بقراءته على المنبر كما فعل عمر ليبين ﴿فَاسْعَوْا﴾ أن لا يراد به الجري. وقيل: المراد بها: الإمالة والفتح والترقيق والتفخيم والهمز والتسهيل والإدغام والإظهار (^٢)\nوعاشرها لبعض المتأخرين قال: تدبرت وجوه الاختلاف في القراءات فوجدتها سبعة منها يتغير حركته ويبقى معناه وصورته مثل: ﴿هُنَّ أَطْهَرُ لَكُمْ﴾ [هود: ٧٨] و(أطهرَ) (^٣) ومنها ما يتغير معناه ويزول بالإعراب ولا تتغير صورته مثل: ﴿رَبَّنَا بَاعِدْ﴾ و(بعد) (^٤) ومنها ما يتغير بالحروف واختلافها بالإعراب ولا تتغير صورته نحو: ﴿نُنشِزُهَا﴾ (^٥)\n_________\n(^١) الموطأ ص ٨٧ (١٤).\n(^٢) ورد بها مثل الأصل: والمد.\n(^٣) قرأ العامة برفع الراء، وقرأ الحسن وعيسى بن عمرو (هن أطهرَ) بالنصب على الحال و(هن) عماد ولا يجيز الخليل وسيبويه والأخفش أن يكون (هن) ها هنا ضميرًا للعماد، وإنما يكون عمادا فيما لا يتم الكلام إلا بما بعدها، نحو: كان زيد هو أخاك، لتدل بها على أن الأخ ليس بنعت. وقال الزجاج: ويدل بها على أن كان تحتاج إلى خبر. وقال غيره: يدل بها على أن الخبر معرفة أو ما قاربها.\n\"أحكام القرآن\" للقرطبي ٩/ ٧٦ - ٧٧ وقال أبو جعفر الطبري: والقراءة التي لا أستجيز خلافها في ذلك الرفع؛ لإجماع الحجة من قرأة الأمصار عليه مع صحته في العربية، وبُعد النصب فيه من الصحة. \"تفسير الطبري\" ٧/ ٨٤.\n(^٤) قرأ ابن كثير وأبو عمرو: (فقالوا ربنا بعد) بالتشديد، وقرأ الباقون ﴿بَاعِدْ﴾ بالألف.\nقال سيبويه: إن (فاعل وفعَّل) يجيئان بمعنى، كقولهم (ضاعف وضعّف) واللفظان جميعًا على معنى الطلب والدعاء ولفظهما أمر. \"حجة القراءات\" ص ٥٨٨.\n(^٥) قرأ نافع وابن كثير وأبو عمرو: \"ننشرها\" بالراء. أي كيف نحييها. وحجتهم قوله قبلها ﴿أَنَّى يُحْيِي هَذِهِ اللهُ بَعْدَ مَوْتِهَا﴾. والزاي يعني بها: (كيف نرفعها من الأرض إلى الجسد). وقرأ الباقون: \"كيف ننشزها\" بالزاي أي نرفعها .. اهـ.\nوانظر \"حجة القراءات\" ١٤٤، و\"الحجة للقراء السبعة\" ٢/ ٣٧٩.","vol":"15","page":495},{"text":"[البقرة: ٢٥٩] و(نَنْشُزُهَا) ومنها ما يتغير صورته دون معناه ﴿كَالعِهْنِ المَنْفُوشِ﴾ [القارعة: ٥].\nوقرأ سعيد بن جبير: (كالصوف) ومنها ما تتغير صورته ومعناه مثل: ﴿وَطَلْحٍ مَنْضُودٍ (٢٩)﴾ [الواقعة: ٢٩] قرأ عليُّ: (وطلع) (^١)، ومنها التقديم ﴿وَجَاءَتْ سَكْرَةُ المَوْتِ بِالحَقِّ﴾ [ق: ١٩] قرأ أبو بكر وطلحة: (وجاءت سكرت الحق بالموت) (^٢). ومنها: الزيادة والنقصان: ﴿تِسْعٌ وَتِسْعُونَ نَعْجَةً﴾ [ص: ٢٣] (أنثى) في قراءة ابن مسعود.\nواختلف الأصوليون هل يقرأ اليوم على سبعة أحرف؟ فمنعه الطبري (^٣) وغيره وقال: إنما يجوز بحرف واحد اليوم وهو حرف زيد، ونحا إليه القاضي أبو بكر.\nوقال الشيخ أبو الحسن الأشعري: أجمع المسلمون على أنه لا يجوز حظر ما وسعه الله من القراءات بالأحرف التي أنزلها، ولا يسوغ للأمة أن تمنع ما يطلقه، بل هي موجودة في قراءتنا اليوم وهي مفرقة في القرآن غير معلومة بأعيانها، فيجوز على هذا، وبه قال القاضي أن يقرأ بكل ما نقله أهل التواتر من غير تمييز حرف من حرف، فيخلط حرف نافع بحرف الكسائي وحمزة ولا حرج في ذلك؛ لأن الله تعالى أنزلها تيسيرًا على عباده ورفقًا (^٤).\n_________\n(^١) ذكره الطبري في \"تفسيره\" ١١/ ٦٣٦.\n(^٢) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ١٢.\n(^٣) \"تفسير الطبري\" ١/ ٥٠ - ٥١.\n(^٤) \"إكمال المعلم\" ٣/ ١٨٦ - ١٩٣، \"المفهم\" ٢/ ٤٤٧ - ٤٥٠. \"عارضة الأحوذي\" ١١/ ٦٠ - ٦٣.","vol":"15","page":496},{"text":"فائدة:\nمعنى (لببته بردائه) جمعت عليه ثوبه الذي (لابسه) (^١) وقبض عليه نحره.\nوقوله: (\"أرسله\") أي: أزل يدك من لبته.\nوفيه: انقياد هشام لعلمه أن عمر لم يرد إلا خيرًا.\nوفيه: ما كان عمر عليه من الصلابة، وكان هشام من أصلب الناس بعده، كان عمر إذا كره شيئًا يقول: لا يكون هذا ما بقيت أنا وهشام بن حكيم (^٢).\nوقوله: (\"فاقرؤوا منه ما تيسر\") (^٣) أي: تيسر لكم حفظه.\n_________\n(^١) كذا بالأصل.\n(^٢) ذكره ابن عبد البر في \"الاستيعاب\" في ترجمة هشام بن حكيم ٤/ ٩٩ - ١٠٠ (٢٧١٠) وفي \"التمهيد\" ٨/ ٣١٥، وفي \"الاستذكار\" ٨/ ٥٤. وذكره أيضًا ابن الأثير في \"أسد الغابة\" ٥/ ٣٩٨ - ٣٩٩.\n(^٣) في الأصل: ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾، والمثبت هو الموافق لليوينية ولما ساقه المصنف في متنه آنفًا.","vol":"15","page":497},{"text":"<span data-type='title' id=toc-1760>٥ - باب إِخْرَاجِ أَهْلِ المَعَاصِي وَالخُصُومِ مِنَ البُيُوتِ بَعْدَ المَعْرِفَةِ</span>\nوَقَدْ أَخْرَجَ عُمَرُ أُخْتَ أَبِي بَكْرٍ حِينَ نَاحَتْ.\n\n٢٤٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَقَدْ هَمَمْتُ أَنْ آمُرَ بِالصَّلَاةِ فَتُقَامَ، ثُمَّ أُخَالِفَ إِلَى مَنَازِلِ قَوْمٍ لَا يَشْهَدُونَ الصَّلَاةَ، فَأُحَرِّقَ عَلَيْهِمْ\". [انظر: ٦٤٤ - مسلم: ٦٥١ - فتح ٥/ ٧٤]\nثم ساق حديث أَبِي هُرَيْرَةَ: \"لَقَدْ هَمَمْتُ أَنْ آمُرَ بِالصَّلَاةِ فَتُقَامَ، ثُمَّ أُخَالِفَ إِلَى مَنَازِلِ قَوْمِ لَا يَشْهَدُونَ الصَّلاةَ، فَأُحَرِّقَ عَلَيْهِمْ\".\nوقد سلف هذا في باب: فضل العشاء (^١)، والأثر أخرجه ابن سعد في \"طبقاته\" من طريق سعيد بن المسيب قال: لما توفي أبو بكر أقامت عليه أخته، فبلغ عمر فنهاهن فأبين أن ينتهين، فقال لهشام بن الوليد: اخرج إلى ابنة أبي قحافة، يعني: أم فروة فعلاها بالدرة ضربات فتفرق النوائح حين سمعن ذلك (^٢).\nقلت: وهو منقطع فيما بين سعيد وعمر (^٣) (^٤) فينظر في جزم البخاري\n_________\n(^١) سلف برقم (٦٥٧) كتاب: الأذان.\n(^٢) \"الطبقات\" ٣/ ٢٠٨ وفيه: أقامت عائشة عليه النوح … إلخ.\n(^٣) ورد بهامش الأصل تعليق نصه: قال الإمام أحمد فيما نقله عنه المزي في \"تهذيبه\" رأى سعيد عمر وسمع منه وإذا لم يقبل سعيد عن عمر، فمن يقبل! انتهى وقد ولد سعيد لسنتين مضتا من خلافة عمر وقال ابن أبي حاتم: لا يصح له سماع منه إلا رؤية رآه على المنبر ينعى النعمان بن مقرن، وحديثه عنه في مسلم، وإن كان كما قال الإمام أحمد فيمكن أن عمر حدثه بذلك بعد الواقعة أو يكون للبخاري طريق غير هذا، والله أعلم.\n(^٤) رواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٠٨ - ٢٠٩ بسنده إلى سعيد بن المسيب =","vol":"15","page":498},{"text":"به، وفيه: أن من ترك سنة من سنن رسول الله - ﷺ - المجتمع عليها في الإقامة أنه يعاقب في نفسه وماله؛ لأن حرق المنازل عقوبة في المال على عمل الأبدان، فإذا كانت العقوبة تتعدى إلى المال عن البدن، فهي أحرى أن تقع في البدن.\nوفيه: أن العقوبات على أمور الدين التي لا حدود فيها موكولة إلى اجتهاد الإمام لقوله: (\"لقد هممت\")، فهذا نظر واجتهاد. وقد قيل: إنه كان في المنافقين وليس كذلك؛ لأنه - ﵇ - (لم) (^١) يعن بإخراجهم إلى الصلاة ولا التفت إلى شيء من أمرهم. وقيل فيه: إنه في المؤمنين، وقد سلف القولان في بابه وسيكون لنا عودة إليه في الأحكام (^٢) إن شاء الله.\n_________\n= إلا أنه قال: \"أقامت عليه عائشة\" بدلًا من \"أقامت أخته\" ورواه عبد الرزاق أيضًا في \"المصنف\" ٣/ ٥٥٦ - ٥٥٧ (٦٦٨٠) مطولًا وفيه فقال عمر: إن النبي - ﷺ - قال: \"إن الميت يعذب ببكاء الحي\". وذكره البوصيري في \"الإتحاف\" ٢/ ٥٠٤، والحافظ في \"المطالب العالية\": ١/ ٣٣٨ وعزياه لإسحاق بن راهويه ولم أجده، ولعله في المفقود منه وقالا: المرفوع منه مخرج عندهم. ورواه أحمد عن عبد الرزاق بهذا الإسناد ١/ ٤٧ - إسناد عبد الرزاق- خاصة دون باقي القصة. وقال الحافظ في \"الفتح\" ٥/ ٧٤: وصله ابن سعد في \"الطبقات\" بإسناد صحيح من طريق الزهري عن ابن المسيب.\n(^١) في الأصل لمن ولعل الصحيح ما أثبتناه.\n(^٢) سيأتي برقم (٧٢٢٤) باب: إخراج الخصوم وأهل الريب من البيوت بعد المعرفة.","vol":"15","page":499},{"text":"<span data-type='title' id=toc-1761>٦ - باب دَعْوَى الوَصِيِّ لِلْمَيِّتِ</span>\n٢٤٢١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂، أَنَّ عَبْدَ بْنَ زَمْعَةَ وَسَعْدَ بْنَ أَبِي وَقَّاصٍ اخْتَصَمَا إِلَى النَّبِيِّ - ﷺ - فِي ابْنِ أَمَةِ زَمْعَةَ، فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ، أَوْصَانِي أَخِي إِذَا قَدِمْتُ أَنْ أَنْظُرَ ابْنَ أَمَةِ زَمْعَةَ فَأَقْبِضَهُ، فَإِنَّهُ ابْنِي. وَقَالَ عَبْدُ بْنُ زَمْعَةَ: أَخِي وَابْنُ أَمَةِ أَبِي، وُلِدَ عَلَى فِرَاشِ أَبِي. فَرَأَى النَّبِيُّ - ﷺ - شَبَهًا بَيِّنًا فَقَالَ: \"هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ، الوَلَدُ لِلْفِرَاشِ، وَاحْتَجِبِي مِنْهُ يَا سَوْدَةُ\". [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح ٥/ ٧٤]\nذكر فيه حديث عائشة في الاختصام في ابن أمة زمعة بطوله.\nوقد سلف (^١) وترجم له في: الوصايا: ما يجوز (للموصى) (^٢) إليه من الدعوى (^٣)، وهي هذِه الترجمة، وستأتي ضروب تأويله في باب: أمر الولد أيضًا.\nوقوله: \"هو لك يا عبد بن زمعة\" يجوز رفع عبد ونصبه (^٤).\n_________\n(^١) سلف برقم (٢٠٥٣) كتاب: البيوع، باب: تفسير المشبهات.\n(^٢) سيأتي برقم (٢٧٤٥).\n(^٣) قال ابن مالك في ألفيته:\nونحو (زيدٍ) ضم وافتحن، مِنْ … نحو \"أزيد بن سعيد\" لا تَهِن\nوقال ابن عقيل في شرحه لهذا البيت: إذا كان المنادى مفردًا علمًا، ووصف بـ \"ابن\" مضاف إلى علم، ولم يُفصل بين المنادى وبين \"ابن\" -جاز لك في المنادى وجهان: البناء على الضم، نحو: \"يا زيدُ بن عمرو\" والفتح إتباعًا، نحو: \"يا زيد ابن عمرو\" ٣/ ٢٦١.\n(^٤) في الأصل: (للمواصي)، والمثبت الصواب؛ علمًا بأن الذي في اليونينية مكانها: للوصي.","vol":"15","page":500},{"text":"<span data-type='title' id=toc-1762>٧ - باب التَّوَثُّقِ مِمَّنْ تُخْشَى مَعَرَّتُهُ</span>\nوَقَيَّدَ ابْنُ عَبَّاسٍ عِكْرِمَةَ عَلَى تَعْلِيمِ القُرْآنِ وَالسُّنَنِ وَالفَرَائِضِ.\n\n٢٤٢٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵄ يَقُولُ: بَعَثَ رَسُولُ اللهِ - ﷺ - خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ: ثُمَامَةُ بْنُ أُثَالٍ، سَيِّدُ أَهْلِ اليَمَامَةِ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي المَسْجِدِ، فَخَرَجَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - قَالَ: \"مَا عِنْدَكَ يَا ثُمَامَةُ؟ \". قَالَ عِنْدِي: يَا مُحَمَّدُ خَيْرٌ -فَذَكَرَ الحَدِيثَ- قَالَ: \"أَطْلِقُوا ثُمَامَةَ\". [انظر: ٤٦٢ - مسلم: ١٧٦٤ - فتح ٥/ ٧٥]\nثم ساق حديث أبي هريرة في ربط ثمامة في المسجد، وقد سلف في أبواب المساجد في موضعين منه (^١)، ووقع في كتاب ابن بطال: أن البخاري ترجم له في كتاب: الصلاة، باب: الأسير والغريم يربط في المسجد (^٢) وليس كذلك، بل ذكر فيه حديثًا آخر (^٣)، نعم. ذكره عقبه في باب آخر.\nوفعل ابن عباس أخرجه ابن سعد من طريق الزبير بن الخريت عن عكرمة قال: كان ابن عباس يجعل في رجلي الكبل يعلمني الكتاب والسنة (^٤).\n_________\n(^١) سبق برقم (٤٦٢) كتاب الصلاة، باب: الاغتسال إذا أسلم، وربط الأسير في المسجد، وسلف أيضًا برقم (٤٦٩) كتاب الصلاة باب: دخول المشرك المسجد.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٤٢.\n(^٣) ورد بهامش الأصل تعليق نصه: وهو حديث \"أن عفريتًا\"، لكن الباب الذي بعده قال فيه: باب: الاغتسال إذا أسلم، وربط الأسير أيضًا في المسجد. كذا في نسختي وأما لفظ الأسير والغريم فالترجمة التي قبله.\n(^٤) \"الطبقات الكبرى\" ٢/ ٣٨٦، ٥/ ٢٨٧.","vol":"15","page":501},{"text":"وأهل العلم يوجبون التوثق بالسجن والضامن وما أشبهه، فمن وجب عليه حق لغيره فأبى أن يخرج منه وادعى تحرجًا لم يحضره في الوقت.\nوقد روي عن وكيع أن عليًّا كان يحبس في الدين (^١). وروى معمر عن أيوب، عن ابن سيرين قال: كان شريح إذا قضى على رجل بحق أمر بحبسه في المسجد إلى أن يقوم، فإن أعطى حقه وإلا أمر به إلى\nالسجن (^٢).\nوقال طاوس: إذا لم يقر الرجل بالحكم حبس (^٣). وروى معمر عن بهز بن حكيم، عن أبيه، عن جده أن رسول الله - ﷺ - حبس رجلًا في تهمة (^٤).\nوحديث ثمامة أصل في ذلك؛ لأنه كان قد حلَّ دمه بالكفر، والسنة في مثله أن يقتل أو يستعبد أو يفادى به أو يمن عليه، فحبسه الشارع حتى يرى فيه رأيه، وأي الوجوه أصلح للمسلمين في أمره.\nقال ابن التين: وربطه بسارية من سواري المسجد يحتمل أن يكون قبل نزول ﴿مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللهِ﴾ الآية [التوبة: ١٧].\nوفيه: رفقه بمن أحسن إسلامه وإطلاقه.\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٠٦ (١٥٣١٢).\n(^٢) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٠٦ (١٥٣١٠).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٠٦ (١٥٣١٤).\n(^٤) سبق تخريجه قريبًا عند حديث (٢٤٠٢) باب: إذا وجد ماله عند مفلس …","vol":"15","page":502},{"text":"<span data-type='title' id=toc-1763>٨ - باب الرَّبْطِ وَالحَبْسِ فِي الحَرَمِ</span>\nوَاشْتَرَى نَافِعُ بْنُ عَبْدِ الحَارِثِ دَارًا لِلسِّجْنِ بِمَكَّةَ مِنْ صَفْوَانَ بْنِ أُمَيَّةَ (^١) عَلَى أَنَّ عُمَرَ إِنْ رَضِيَ فَالبَيْعُ بَيْعُهُ، وَإِنْ لَمْ يَرْضَ عُمَرُ فَلِصَفْوَانَ أَرْبَعُمِائَةٍ. وَسَجَنَ ابْنُ الزُّبَيْرِ بِمَكَّةَ.\n\n٢٤٢٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، سَمِعَ أَبَا هُرَيْرَةَ ﵁ قَالَ: بَعَثَ النَّبِيُّ - ﷺ - خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ ثُمَامَةُ بْنُ أُثَالٍ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي المَسْجِدِ. [انظر: ٤٦٢ - مسلم: ١٧٦٤ - فتح ٥/ ٧٥]\nثم ساق حديث أبي هريرة في ربط ثمامة بسارية من سواري المسجد، وقد سلف آنفًا.\nوأثر نافع سلف قريبًا، واشتراه نافع من مال المسلمين كما سيأتي.\nوأثر ابن الزبير أخرجه ابن سعد من طريق ضعيفة عن محمد بن\n_________\n(^١) ورد بهامش الأصل: نافع (م. د. س. ق وأحمد) بن عبد الحارث بن جبالة بفتح الجيم وكسرها ابن عمر الخزاعي، كان من فضلاء الصحابة. قيل: أسلم يوم الفتح وأقام بمكة واستعمله عمر عليها وعلى الطائف، وفيهما سادات قريش وثقيف وله عند مسلم وأبي داود والنسائي وابن ماجه وأحمد، روى عنه أبو الفضيل وأبو سلمة بن عبد الرحمن وفي \"التهذيب\" أن عمر أمره بشراء دار بمكة للسجن، ذكره الأزرقي وغيره، كذا عزاه النووي، وقد أنكر الواقدي صحبته، وقال: هو تابعي والصحيح الأول.\nوصفوان بن أمية الجمحي: ابن خلف بن وهب بن حذافة بن جمح القرشي الجمحي أسلم بعد أن شهد حُنينًا مع النبي - ﷺ - كافرًا وكان من المؤلفة، وشهد اليرموك توفي بمكة سنة ٤٣ هـ، وقيل: في خلافة عثمان، وقيل: عام الجمل سنة ٣٦ هـ وكنيته أبو وهب. وقيل: أبو أمية.","vol":"15","page":503},{"text":"عمر، ثنا ربيعة بن عثمان وغيره، عن سعد بن محمد بن جبير والحسين بن الحسن بن عطية العَوْفي، عن أبيه، عن جده فذكره (^١).\nقال المهلب: اشتراء نافع الدار للسجن بمكة من مال المسلمين؛ لأن عمر كان يومئذٍ أمير المؤمنين، فاشترى نافع الدار من صفوان، وشرط عليه إن رضي عمر الابتياع فهي لعمر وإن لم يرض ذلك بالثمن المذكور، فالدار لنافع بأربعمائة، قال: وهذا بيع جائز فابتياع الدار يكون سجنًا بمكة يدل أن الحبس في الحرم والربط والأسر فيه جائز، بخلاف قول من قال من التابعين: إن من فرَّ إلى الحرم بحد أو جرم أنه لا يقاد منه في الحرم. واحتجوا بقوله تعالى ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧] وأئمة الفتوى بالأمصار لا يمنع عندهم الحرم إقامة الحدود والقود فيه على من وجب عليه في غير الحرم، وكلهم يقول: إن من قَتَل في الحرم قُتل فيه. وقال الداودي: ما فعله نافع هو بيع العُربان المنهي عنه ويدخله شرطان في شرط وأكل المال بالباطل، وليس فيه أن عمر علم.\n_________\n(^١) \"الطبقات الكبرى\" ٥/ ١٠٠ - ١٠٢ وفيه: سعيد بن محمد بدلًا من سعد.","vol":"15","page":504},{"text":"<span data-type='title' id=toc-1764>٩ - باب المُلَازَمَةِ</span>\n٢٤٢٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا جَعْفَرُ بْنُ رَبِيعَةَ -وَقَالَ غَيْرُهُ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ- عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ الأَنْصَارِيِّ، عَنْ كَعْبِ بْنِ مَالِكٍ ﵁ أَنَّهُ كَانَ لَهُ عَلَى عَبْدِ اللهِ بْنِ أَبِي حَدْرَدٍ الأَسْلَمِيِّ دَيْنٌ، فَلَقِيَهُ فَلَزِمَهُ، فَتَكَلَّمَا حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمَا، فَمَرَّ بِهِمَا النَّبِيُّ - ﷺ - فَقَالَ: \"يَا كَعْبُ\". وَأَشَارَ بِيَدِهِ كَأَنَّهُ يَقُولُ النِّصْفَ، فَأَخَذَ نِصْفَ مَا عَلَيْهِ وَتَرَكَ نِصْفًا. [انظر: ٤٥٧ - مسلم: ١٥٥٨ - فتح ٥/ ٧٦]\nذكر فيه حديث كعب مع ابن أبي حدرد، وقد لازمه كعب …\nوقد سلف في الصلاة (^١) وهو حجة للكوفيين في قولهم بالملازمة للغريم؛ لعدم إنكار الشارع الملازمة، وأشار عليه بالصلح، وسائر الفقهاء لا ينكرون على صاحب الدين أن يطلب دينه كيف أمكنه بإلحاح عليه أو ملازمته أو غير ذلك، وإنما اختلفوا في الغريم المعدم، هل يلازمه غريمه بعد ثبوت الأعذار وإطلاقه من السجن أم لا؟ وقد سلف ذلك في حديث: \"مطل الغني ظلم\" (^٢).\n_________\n(^١) سلف برقم (٤٥٧) باب: التقاضي والملازمة في المسجد.\n(^٢) سلف برقم (٢٤٠٠) كتاب: الاستقراض، باب: مطل الغني ظلم.","vol":"15","page":505},{"text":"<span data-type='title' id=toc-1765>١٠ - باب التَّقَاضِي</span>\n٢٤٢٥ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرِ بْنِ حَازِمٍ، أَخْبَرَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ خَبَّابٍ قَالَ: كُنْتُ قَيْنًا فِي الجَاهِلِيَّةِ وَكَانَ لِي عَلَى العَاصِ بْنِ وَائِلٍ دَرَاهِمُ، فَأَتَيْتُهُ أَتَقَاضَاهُ، فَقَالَ: لَا أَقْضِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. فَقُلْتُ: لَا وَاللهِ لَا أَكْفُرُ بِمُحَمَّدٍ - ﷺ - حَتَّى يُمِيتَكَ اللهُ ثُمَّ يَبْعَثَكَ. قَالَ: فَدَعْنِي حَتَّى أَمُوتَ ثُمَّ أُبْعَثَ فَأُوتَى مَالًا وَوَلَدًا، ثُمَّ أَقْضِيَكَ. فَنَزَلَتْ: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧)﴾ [مريم: ٧٧] الآيَةَ. [انظر: ٢٠٩١ مسلم: ٢٧٩٥ - فتح ٥/ ٧٧]\nذكر فيه حديث خَبَّابٍ قَالَ: كُنْتُ قَيْنًا فِي الجَاهِلِيَّةِ.\nوقد سلف قريبًا في باب: القين (^١)، وشيخ البخاري فيه حدثنا إسحاق، ثنا وهب بن جرير بن حازم ذكر الكلاباذي أن إسحاق بن راهويه يروي عن وهب بن جرير.\nوفيه من الفقه: أن الرجل الفاضل إذا كان له دين عند الفاسق والكافر أنه لا بأس أن يطلبه ويشخص فيه بنفسه، ولا نقيصة عليه في ذلك؛ لأنه - ﵇ - قد نهى عن إضاعة المال.\n_________\n(^١) سلف برقم (٢٠٩١) كتاب البيوع، باب: ذكر القين والحداد.","vol":"15","page":506},{"text":"٤٥\nكتاب في اللقطة","vol":"15","page":507},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1766>٤٥ - كتاب في اللقطة</span>\n<span data-type='title' id=toc-1767>١ - وإِذَا أَخْبَرَهُ رَبُّ اللُّقَطَةِ بِالعَلَامَةِ دَفَعَ إِلَيْهِ</span>\n٢٤٢٦ - حَدَّثَنَا آدَمُ حَدَّثَنَا شُعْبَةُ. وَحَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَلَمَةَ، سَمِعْتُ سُوَيْدَ بْنَ غَفَلَةَ قَالَ: لَقِيتُ أُبَيَّ بْنَ كَعْبٍ ﵁ فَقَالَ: أَخَذْتُ صُرَّةً مِائَةَ دِينَارٍ، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَقَالَ: \"عَرِّفْهَا حَوْلًا\". فَعَرَّفْتُهَا حَوْلَهَا فَلَمْ أَجِدْ مَنْ يَعْرِفُهَا، ثُمَّ أَتَيْتُهُ فَقَالَ: \"عَرِّفْهَا حَوْلًا\" فَعَرَّفْتُهَا فَلَمْ أَجِدْ، ثُمَّ أَتَيْتُهُ ثَلَاثًا، فَقَالَ: \"احْفَظْ وِعَاءَهَا وَعَدَدَهَا وَوِكَاءَهَا، فَإِنْ جَاءَ صَاحِبُهَا، وَإِلاَّ فَاسْتَمْتِعْ بِهَا\". فَاسْتَمْتَعْتُ، فَلَقِيتُهُ بَعْدُ بِمَكَّةَ فَقَالَ: لَا أَدْرِي ثَلَاثَةَ أَحْوَالٍ أَوْ حَوْلًا وَاحِدًا. [٢٤٣٧ - مسلم: ١٧٢٣ - فتح ٥/ ٧٨]\nكذا في الأصول وهو ما في كتاب ابن التين، وفي كتاب ابن بطال: كتاب اللقطة باب: إذا أخبر رب اللقطه بالعلامة دفع إليه (^١)، وتابعه شيخنا علاء الدين.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٤٥.","vol":"15","page":509},{"text":"وفي اللقطة لغات جمعها ابن مالك في بيت فقال:\nولُقْطَةٌ لقَاطة ولُقَطَة … ولَقَطٌ ما لاقطٌ قد لقطه.\nوالثلاث الأول، حكاهن ابن سيده (^١).\nقال صاحب \"الجامع\": اللقطة: ما التقطه الإنسان فاحتاج إلى تعريفه محركة.\nوقيل: هو الرجل الذي يلتقط، واسم الموجود: لقطة، يعني: بالإسكان. وعن الأصمعي وابن الأعرابي والفراء: الفتح: اسم المال.\nوعن الخليل كذلك كسائر ما جاء على هذا الوزن يكون اسم الفاعل كـ ﴿هُمَزَةٍ لُمَزَةٍ﴾ [الهمزة: ١]. وسكون القاف: اسم المال الملقوط.\nقال الأزهري: هذا قياس اللغة إلا أن كلام العرب في اللغة على غير القياس؛ لأن الرواة أجمعوا على أن اللُقَطَة يعني -بالفتح-: اسم للشيء الملتقط (^٢).\nوالالتقاط: العثور على الشيء من غير قصد وطلب، وفي \"أدب الكاتب\" تسكينها من لحن العامة (^٣)، ورد عليه بأن فعله بإسكان العين من صفة المفعول وبتحريكها للفاعل، وردَّ بأن اللغة موقوفة على السماع والمسموع بالفتح، كذا ضبطها ثعلب عن ابن الأعرابي وغيره، ونقله ابن درستويه عن عامة اللغويين (^٤).\nوعبارة ابن التين هي بضم اللام وفتح القاف. وقال الداودي بسكونها ولم يزد عليه.\n_________\n(^١) \"المحكم\" ٦/ ١٧٠.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٢٨٦ مادة: (لقط).\n(^٣) \"أدب الكاتب\" ص ٢٩٦.\n(^٤) \"شرح تصحيح الفصيح\" ص ٣٥٠.","vol":"15","page":510},{"text":"ذكر البخاري في الباب حديث (^١) شعبة عن سلمة -يعني: ابن كهيل- سَمِعْتُ سُوَيْدَ بْنَ غَفَلَةَ قَالَ: لَقِيتُ أُبَيَّ بْنَ كَعْبٍ فَقَالَ: وجدت صُرَّةً فيها مِائَةَ دِينَارٍ، فَأَتَيْتُ النَّبِيَّ - ﷺ -، فَقَالَ: \"عَرِّفْهَا حَوْلًا\". فَلَمْ أَجِدْ مَنْ يَعْرِفُهَا، ثُمَّ أَتَيْتُهُ فَقَالَ: \"عَرِّفْهَا حَوْلًا\". فَعَرَّفْتُهَا فَلَمْ أَجِدْ، ثُمَّ أَتَيْتُهُ ثَلَاثا، فَقَالَ: \"احْفَظْ وِعَاءَهَا وَعَدَدَهَا وَوِكَاءَهَا، فَإِنْ جَاءَ صَاحِبُهَا، وَإِلَّا فَاسْتَمْتِعْ بِهَا\". فَاسْتَمْتَعْتُ بها، فَلَقِيتُهُ بَعْدُ بِمَكَةَ. فَقَالَ: لَا أَدْرِي ثَلَاثَةَ أَحْوَالٍ أَوْ حَوْلًا وَاحِدًا.\nهذا الحديث أخرجه مسلم (^٢) والأربعة (^٣) (^٤).\nوالقائل (فلقيته بعد) هو شعبة يريد بذلك سلمة بن كهيل، وذلك أن أبا داود الطيالسي قال الذي هذا الحديث: قال شعبة: فلقيت سلمة بعد ذلك فقال: لا أدري، وساقه (^٥). وفي لفظ ذكره بعد: ثم أتيته الرابعة (^٦).\nقال ابن حزم: هو حديث ظاهره صحة السند إلا أن سلمة أخطأ فيه بلا شك (^٧).\nقلت: سيأتي الكلام بعد. وقال الداودي: الشك من سلمة. قلت: لا، من أُبي كما سيأتي، وإنما قال له أولًا: (\"عرفها حولًا\") ثم أتاه\n_________\n(^١) ورد بهامش الأصل: من طريقين إلى شعبة، الأولى أعلى برجل وهي: آدم عنه.\n(^٢) مسلم (١٧٢٣) كتاب: اللقطة.\n(^٣) أبو داود (١٧٠١ - ١٧٠٣)، والترمذي (١٣٧٢)، وابن ماجه (٢٥٠٦) والنسائي في \"السنن الكبرى\" ٣/ ٤٢١ - ٤٢٣ (٥٨٢٠ - ٥٨٢٥).\n(^٤) ورد بهامش الأصل إشارة إلى أنه في نسخة: ابن ماجه والترمذي في الأحكام.\n(^٥) \"مسند الطيالسي\" ١/ ٤٤٧ (٥٥٤).\n(^٦) يأتي برقم (٢٤٣٧)، كتاب اللقطة، باب: هل يأخذ اللقطة ولا يدعها ..\n(^٧) \"المحلى\" ٨/ ٢٦٢.","vol":"15","page":511},{"text":"فقال: (\"عرفها\") ثم أتاه في الآخر، فقال: (\"عرفها حولًا\").\nوفي الباب عن جماعة من الصحابة: زيد بن خالد ساقه البخاري بعد من طرق كما ستعلمه في موضعها، يقول (يزيد) (^١): إن لم تعرف استنفق بها صاحبها وكانت وديعة عندك.\nقال يحيى -يعني: ابن سعيد-: فهذا الذي لا أدري أفي حديث رسول الله - ﷺ - هو أم شيء من عنده؟ قال ابن حزم: قطع يحيى بن سعيد مرة أخرى أنه من قول (يزيد) (^٢) ولم يشك ربيعة أنه من قول رسول الله - ﷺ -، وكذا لم يشك بُسر بن سعيد عن زيد بن خالد، عن رسول الله - ﷺ - (^٣).\nوفي رواية ربيعة وعبد الله بن عمر أخرجه الترمذي وحسنه (^٤)، والحاكم (^٥) والدارقطني (^٦)، وأبي ثعلبة الخشني أخرجه النسائي (^٧)\n_________\n(^١) في الأصل: سويد، والمثبت هو الصواب كما في البخاري (٢٤٢٨).\n(^٢) في الأصل: زيد، والمثبت هو الصواب كما في \"المحلى\" ٨/ ٢٦٩، ولأنه قائل هذِه العبارة كما في البخاري.\n(^٣) \"المحلى\" ٨/ ٢٦٩. بتصرف.\n(^٤) لعله يقصد عبد الله بن عمرو، وإلا فليس لابن عمر أحاديث في باب اللقطة؛ فإن كان كذلك فحديث ابن عمرو أخرجه الترمذي -مختصرًا- (١٢٨٩) أن النبي - ﷺ - سئل عن الثمر المعلق فقال: .. الحديث، وإنما قلنا: يقصد ابن عمرو؛ لأن حديث ابن عمرو يُروى مطولًا وفيه السؤال عن اللقطة والضوال.\nوأيضًا؛ لأنه عزاه بعدُ إلى الحاكم والدارقطني، وقد أخرجا حديث ابن عمرو بالشاهد المشار إليه.\n(^٥) \"المستدرك\" ٢/ ٦٥ عن ابن عمرو.\n(^٦) \"سنن الدارقطني\" ٣/ ١٢٤ عن ابن عمرو.\n(^٧) \"السنن الكبرى\" ٣/ ٤٣٣ (٥٨٢٩).","vol":"15","page":512},{"text":"وابن الجارود. وعبد الله بن الشخير أخرجه (^١) (…) (^٢) وكذا الجارود (^٣) ولفظهما: \"ضالة المسلم حَرقُ النار\"، وعياض بن حمار بالراء في آخره أخرجه أيضًا أبو داود (^٤) وفيه: \"فليُشْهد عليها ذا عدل أو ذوي عدل\"، وخرجه الحاكم من حديث أبي هريرة وقال: صحيح على شرط مسلم (^٥).\nقال أبو إسحاق فيما حكاه أبو عبيد في كتاب القضاء قال: أجاز شريح شهادتي وحدي (^٦)، (وكذا فعل أبو مجلز بزرارة بن أوفى) (^٧).\nوجرير أخرجه أبو داود (^٨) ولفظه: \"لا يأوي الضالة إلا ضال\" (^٩). وأبي هريرة أخرجه الحاكم كما سلف والبزار (^١٠).\n_________\n(^١) هو عند ابن ماجه (٢٥٠٢)، وأحمد ٤/ ٢٥ وعند النسائي في \"الكبرى\" ٣/ ٤١٤ (٥٧٩٠) وغيرهم.\n(^٢) بياض في الأصل بمقدار كلمة، وفي الهامش تعليق نصه: وكذا الجارود ليس في أبي داود حديثه وإنما هو في النسائي.\n(^٣) أخرجه أحمد ٥/ ٨٠، وهو عند النسائي في \"الكبرى\" ٣/ ٤١٤ (٥٧٩٢ - ٥٧٩٨) وغيرهما.\n(^٤) أبو داود (١٧٠٩).\n(^٥) \"المستدرك\" ٢/ ٦٤.\n(^٦) رواه ابن أبي شيبة ٤/ ٥٣٩ (٢٢٩٢٥).\n(^٧) كذا بالأصل وهو خطأ، والصواب ما جاء عند عبد الرزاق ٨/ ٣٣٧ (١٥٤٤٢)، وابن أبي شيبة ٤/ ٥٣٩ (٢٢٩٢٤) عن عمران بن حدير عن أبي مجلز قال: شهدت عند زرارة بن أوفى على شهادة وحدي فأجاز شهادتي وبئس ما صنع.\n(^٨) أبو داود (١٧٢٠).\n(^٩) ورد بهامش الأصل: زاد مسلم ما لم يعرفها من طريق زيد بن خالد.\n(^١٠) \"كشف الأستار\" ٢/ ١٣١ (١٣٦٧)، وقال البزار: لا نعلم أسند مطرف عن أبي هريرة إلا هذا.","vol":"15","page":513},{"text":"قال ابن حزم: فيها مجهولان (^١)، وعمر أخرجه النسائي (^٢)، وعليّ أخرجه أبو داود (^٣)، ولابن حزم فيه: \"عرفه -يعني: الدينار- ثلاثًا\". فعرفه فلم يجد أحدًا يعرفه، فقال: \"كله\"، وضعفه. وفي آخره: فجعل أجل الدينار وشبهه ثلاثة أيام لهذا الحديث.\nقال ابن حزم: لا ندري مِنْ كلام مَنْ هذِه الزيادة (^٤). وجابر أخرجه أبو داود (^٥)، ولابن ماجه أن المقداد دخل خربة، فخرج جرذ ومعه دينار، ثم آخر، حتى أخرج سبعة عشر دينارًا فأخبرت النبي - ﷺ - خبرها، فقال: \"لا صدقة فيها، بارك الله لك فيها\" (^٦) وسويد الجهني أخرجه ابن بنت منيع (^٧). قال البغوي: لا أعلم لسويد غيره (^٨). وصحابي آخر أخرجه النسائي (^٩).\nووالد حكيمة أخرجه ابن حزم بلفظ: \"من التقط لقطة يسيرة درهمًا\nأو حبلًا أو شبه ذلك، فليعرفه ثلاثة أيام، فإن كان فوق ذلك فليعرفه ستة أيام\"، ثم قال: هذا لا شيء، إسرائيل ضعيف، وعمر مجهول، وحكيمة عن أبيها أنكر وأنكر ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ (^١٠).\n_________\n(^١) \"المحلى\" ٨/ ٢٦٦.\n(^٢) \"السنن الكبرى\" ٣/ ٤٢٠ - ٤٢١ (٥٨١٨، ٥٨١٩).\n(^٣) أبو داود (١٧١٥، ١٧١٦).\n(^٤) \"المحلى\" ٨/ ٢٦٣.\n(^٥) أبو داود (١٧١٧).\n(^٦) ابن ماجه (٢٥٠٨).\n(^٧) هو أبو القاسم البغوي.\n(^٨) \"معجم الصحابة\" ٣/ ٢٢٥ - ٢٢٦.\n(^٩) \"السنن الكبرى\" ٣/ ٤٢٠ (٥٨١٦).\n(^١٠) \"المحلى\" ٨/ ٢٦٣ - ٢٦٤.","vol":"15","page":514},{"text":"قلت: إسرائيل احتج به الشيخان ووثق، وعمر ليس بمجهول؛ بل ضعيف (^١)، وحكيمة بنت غيلان الثقفي امرأة يعلى بن مرة ذكرها وأباها جماعة في الصحابة (^٢).\nإذا تقرر ذلك فزعم بعضهم أن الاختلاف في حديث أبي بن كعب \"عرفها ثلاثًا\"، وفي أخرى: أو \"حولًا واحدًا\"، وفي أخرى: في سنة أو في ثلاث، وفي أخرى عامين أو ثلاثة يقتضي تعدد الواقعة الأولى لأعرابي أفتاه بما يجوز له بعد عام، والثانية لأُبي أفتاه بالكف عنها والتربص بحكم الورع ثلاثة أعوام، وقد يكون ذلك لحاجة الأول وغنى الثاني.\nوقد رجع أُبي إلى عام آخر وترك الشك.\n_________\n(^١) هو عمر بن عبد الله بن يعلى بن مرة الثقفي، الكوفي، وقد ينسب إلى جده.\nروى عن: أنس بن مالك، وسعيد بن جبير، وأبيه عبد الله بن يعلى، وجدته حُكيمة امرأة يعلى بن مرة.\nروى عنه: إسرائيل بن يونس، وجرير بن عبد الحميد، وزياد بن عبد الله البكائي، وسفيان الثوري.\nقال عبد الله بن أحمد بن حنبل، عن أبيه: ضعيف الحديث.؟ وكذلك قال عباس الدوري عن يحيى بن معين، وأبو حاتم، والنسائي. زاد أبو حاتم: منكر الحديث.\nانظر ترجمته في: \"التاريخ الكبير\" ٦/ ١٧٠ (٢٠٦٥)، و\"الجرح والتعديل\" ٦/ ١١٨ (٦٣٨)، \"تهذيب الكمال\" ٢١/ ٤١٧ (٤٢٧٠)، \"ميزان الاعتدال\" ٤/ ١٣١ (٦١٥٦)،.\n(^٢) هي حُكيمة بالتصغير. قال ابن عبد البر: روت عن زوجها يعلى بن مرة، ما أدري\nأسمعت من النبي - ﷺ - شيئًا أم لا. قال ابن الأثير: انفرد بإخراجها- يعني ابن عبد البر.\nانظر ترجمتها في \"الاستيعاب\" ٤/ ٣٧٤ (٣٣٣٥)، و\"أسد الغابة\" ٧/ ٦٧ (٦٨٤٧)، و\"الإصابة\" ٤/ ٢٧٤ (٢٩٨).","vol":"15","page":515},{"text":"ثم هذا الحديث لم يقل بظاهره أحد من أئمة الفتوى كما قال ابن بطال (^١) ثم المنذري أن اللقطة تعرف ثلاثة أعوام؛ لأن سويد بن غفلة قد وقف عليه أبي بن كعب مرة أخرى من لقيه بمكة، فقال: لا أدري ثلاثة أحوال أو حولًا واحدًا، وهذا الشك يوجب سقوط التعريف ثلاثة أحوال، ولا يحفظ عن أحد ذلك إلا رواية جاءت عن عمر بن الخطاب ذكرها عبد الرزاق عن ابن جريج قال: قال مجاهد: وجد سفيان بن عبد الله عبية فيها مال عظيم فجاء بها عمر، فقال: عرفها سنة. فعرفها سنة، ثم جاءه، فقال: عرفها سنة. فعرفها، ثم جاءه، فقال: عرفها سنة. فعرفها سنة، ثم جاءه بها فجعلها عمر في بيت مال المسلمين (^٢)، وأخرجه النسائي بنحوه كما أسلفناه، ويحتمل أن يكون الذي قال له عمر ذلك كان موسرًا على من يرى ذلك، وقد روي عن عمر أيضًا أن اللقطة تعرف سنة (^٣) مثل قول الجماعة. وفي \"الحاوي\" عن شواذ من الفقهاء أنها تعرف ثلاثة أحوال (^٤). ونقل ابن المنذر عن عمر: تعرف ثلاثة أشهر. قال: وروينا عنه: يذكرها ثلاثة أيام، ثم يعرفها سنة.\nوزعم ابن الجوزي أن رواية \"ثلاثة أحوال\" إما أن تكون غلطًا من بعض الرواة وإما أن يكون المعرف عرفها تعريفًا غير جيد (^٥) كما قال للمسيء صلاته: \"ارجع فصل فإنك لم تصل\" (^٦).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٤٥.\n(^٢) \"المصنف\" ١٠/ ١٣٥، ١٣٦ (١٨٦١٨).\n(^٣) \"الموطأ\" ص ٤٧٢. ومن طريقه البيهقي ٦/ ١٩٣. وفي \"المصنف\" لعبد الرزاق ١٠/ ١٣٦ (١٨٦١٩).\n(^٤) \"الحاوي\" ٨/ ١٢.\n(^٥) \"التحقيق\" ٧/ ٤٣ - ٤٤.\n(^٦) سلف برقم (٧٥٧) كتاب الأذان، باب: وجوب القراءة ..","vol":"15","page":516},{"text":"وذكر ابن حزم عن عمر رواية: ثلاثة أشهر، وأخرى: أربعة. وعن الثوري: الدرهم يعرف أربعة أيام (^١).\nوفي \"الهداية\": إن كانت أقل من عشرة دراهم عرفها أيامًا وإن كانت عشرة فصاعدًا عرفها حولًا، وهذِه رواية عن أبي حنيفة، وقدر محمد بالحول. (بَيَّن تفصيل) (^٢) بين القليل والكثير (^٣)، وهو ظاهر المذهب كما قاله أبو إسحاق في \"تنبيهه\"، والمذهب الفرق، فالكبير يعرف سنة والقليل يعرف مدة يغلب على الظن قلة أسف صاحبه عليه.\nوممن روي عنه تعريف سنة علي (^٤) وابن عباس (^٥) وسعيد بن المسيب (^٦) والشعبي (^٧) وإليه ذهب مالك (^٨) والكوفيون والشافعي (^٩) وأحمد (^١٠).\nونقل الخطابي فيه إجماع العلماء واحتجوا بحديث زيد بن خالد الجهني (^١١).\n_________\n(^١) \"المحلى\" ٨/ ٢٦٤.\n(^٢) كذا بالأصل وكُتِبَ تحت هذِه الكلمة (لعله: لم يفصل).\nووقع في \"الهداية\" ٢/ ٤٧٠: من غير.\n(^٣) \"الهداية\" ٢/ ٤٧٠.\n(^٤) \"مصنف ابن أبي شيبة\" ٤/ ٤١٨.\n(^٥) \"مصنف ابن أبي شيبة\" ٤/ ٤١٨.\n(^٦) \"مصنف عبد الرزاق\" ١٠/ ١٣٧.\n(^٧) \"مصنف ابن أبي شيبة\" ٤/ ٤١٩.\n(^٨) \"المدونة\" ٤/ ٣٦٦.\n(^٩) \"الأم\" ٧/ ١٦٥.\n(^١٠) \"مختصر الخرقي\" ص ٦٧.\n(^١١) \"أعلام الحديث\" ٢/ ١٢١٥. ولفظ الخطابي: وفي سائر الروايات إنما هو حول واحد، وعليه العمل عند عامة العلماء.","vol":"15","page":517},{"text":"وقد سلف في حديث زيد بن خالد تفسير العفاص والوكاء في باب: شرب الناس والدواب من الأنهار قريبًا (^١). وأمر بحفظ هذِه الأشياء لوجوه من المصالح منها: أن العادة جارية بإلقاء الوكاء والوعاء إذا فرغ من النفقة، فأمر بمعرفته وحفظه لذلك. ومنها: أنه إذا أمر بحفظ هذين فحفظ ما فيهما أولى، ومنها: أن يتميز عن ماله فلا يختلط به. ومنها: أن صاحبها إذا جاء نعته، فربما غلب على ظنه صدقه، فيجوز له الدفع إليه. ومنها: أنه إذا حفظ ذلك وعرفه أمكنه التعريف بها والإشهاد عليه، وأمره - ﵇ - بحفظ هذِه الأوصاف الثلاثة، هو على قول من يقول بمعرفة الأوصاف تدفع إليه بغير بينة.\nوقال ابن القاسم: لا بد من ذكر جميعها ولم يعتبر أصبغ العدد (^٢)، وقول ابن القاسم أوضح.\nفإذا أتى بجميع الأوصاف هل يحلف مع ذلك أو لا؟ قولان: النفي لابن القاسم، وتحليفه لأشهب (^٣). ولا يلزمه بينة عند مالك وأصحابه (^٤) وأحمد وداود (^٥) وهو قول البخاري، وبوب عليه بقوله. وإذا أخبر رب اللقطة بالعلامة دفع إليه. حجة الأولين إطلاق الحديث بتسليمها إليه، ولم يذكر إقامة البينة، ولو لم يجب الدفع لم يكن لمعرفة صفتها معنى، ولو كلف البينة لتعذر عليه؛ لأنه لا يعلم متى تسقط فيشهد عليها من\n_________\n(^١) سلف برقم (٢٣٧٢)، كتاب: المساقاة.\n(^٢) \"النوادر والزيادات\" ١٠/ ٤٧١ - ٤٧٢.\n(^٣) \"المدونة\" ٤/ ٣٦٦.\n(^٤) السابق.\n(^٥) \"الإنصاف\" ١٦/ ٢٥١ وقال: نص عليه، وجزم في \"المغني\" وانظر ذلك في \"المغني\" ٨/ ٣٠٩.","vol":"15","page":518},{"text":"أجل ذلك. حجة النافي أنه مدع، وقد قال - ﷺ -: \"البينة على المدعي\" (^١) وأجاب الأولون: بأن ذلك إذا لم يكن فيه ذكر صفة وكان يدعيه لنفسه، واختلفوا إذا جاء يصفها ودفعها إليه، ثم جاء آخر فأقام بينة أنها له، فقال ابن القاسم: لا يضمن الملتقط شيئًا (^٢)؛ لأنه فعل ما وجب عليه وهو أمين، فتقسم بينهما كما يحكم في نفسين ادعيا شيئًا وأقاما بينة. وقال أشهب: إذا أقام الثاني البينة حكم له بها على الذي أخذها بالعلامة (^٣).\nوقال أبو حنيفة والشافعي: إذا أقام الثاني البينة فعلى الملتقط الضمان، وقول ابن القاسم أولى كما قال ابن بطال؛ لأن الضمان لا يلزم فيما سبيله الأمانة، ولا خلاف عن مالك وأصحابه أن الثاني إذا أتي بعلامتها بلا بينة أنه لا شيء عليه (^٤).\nوقوله: \"فإن جاء صاحبها وإلا فاستمتع بها\". تمسك به جماعة وقالوا: يجوز للغني والفقير إذا عرفها حولًا أن يستمتع بها، وقد أخذها علي وهو يجوز له أخذ النفل دون الفرض. وأبي بن كعب وهو من مياسير المدينة. وقال أبو حنيفة: إن كان غنيًا لم يجز له الانتفاع بها، وله أن يستمتع بها إن كان فقيرًا، ولا يتصدق بها على غني ويتصدق بها على فقير، فإن جاء صاحبها وأمضى الصدقة، وإلا فله أن يضمنه إياها؛ لما روى الطحاوي أن ابن مسعود اشترى خادمًا بتسعمائة درهم، فطلب صاحبها فلم يجده، فعرفها حولًا فلم يجده، فجمع المساكين وجعل يعطيهم ويقول: اللهم عن صاحبها فإن أبي\n_________\n(^١) الترمذي (١٣٤١).\n(^٢) \"النوادر والزيادات\" ١٠/ ٤٧٣.\n(^٣) \"النوادر والزيادات\" ١٠/ ٤٧٣.\n(^٤) \"شرح ابن بطال\" ٦/ ٥٤٧.","vol":"15","page":519},{"text":"ذلك فمني وعليَّ الثمن ثم هكذا يفعل بالضال (^١).\nفرع:\nإذا ذكر بعض الصفات؟ فقيل: لا يدفع بصفة واحدة، وقيل: يدفع بصفة الوعاء والوكاء، وقيل: حتى يصف ما وعى العفاص واشتمل عليه الوكاء، ذكره ابن التين.\nفرع:\nإذا جاء رب اللقطة بعد الحول لزم الملتقط ردها له أو بدلًا بإجماع أئمة الفتوى، وليس قوله: فشأنك بها بمبيح له أخذها ويسقط عنه ضمانها لما ثبت عنه في الحديث، \"فإن جاء صاحبها بعد السنة أدها إليه\"؛ لأنها وديعة عند ملتقطها. وزعم بعض من نسب نفسه إلى العلم أنها لا تؤدى إليه بعد الحول استدلالًا بقوله - ﵇ -: \"فشأنك بها\" وهو يدل على ملكها.\nقال: وهذا القول يؤدي إلى تناقض السنن إذا قال: فأدها إليه. قال: ولا يجب عند جماعة العلماء على الملتقط إن لم تكن ضالة من الحيوان أن يدفعها للسلطان، فإن كان الملتقط غير مأمون فهل للسلطان أخذها منه أو لا؟ قال ابن بطال: وخرق الإجماع رجل ينسب إلى العلم يعرف بداود بن علي، فقال: ..، فذكر ما أسلفناه عنه، ولا سلف له في ذلك إلا اتباع الهوى والجرأة على مخالفة الجماعة، التي لا يجوز عليها تحريف التأويل ولا الخطأ فيه. أعاذنا الله من اتباع الهوى والابتداع في دينه بما لم يأذن به تعالى (^٢).\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١٣٩.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٥٢.","vol":"15","page":520},{"text":"ونقل ابن التين عن جميع فقهاء الأمصار أنه ليس له أن يتملكها قبل السنة، ثم نقل عن داود أنه يأكلها ويضمنها إذا جاء ربها. واختلف الجمهور ما يفعل بعد السنة، قال مالك في \"المدونة\": أحب إليَّ أن يتصدق بها ويخير إذا جاء صاحبها في غرامتها (^١).\nوعنه: يخير بين ثلاثة أشياء: الصدقة بشرط الضمان، أو تركها أمانة في يده، أو تملكها وتكون في ذمته على كراهية في ذلك. وقال الشافعي: ليس له أن يتصدق بها (^٢). حجة الجمهور قوله - ﷺ -: \"عرفها سنة فإن لم تعرف فاستنفقها ولتكن وديعة عندك، فإن جاء طالبها يومًا من الدهر فأدها إليه\" (^٣).\nفرع:\nنقل ابن التين عن أبي الحسن الجزري ابتداء الحول من يوم التعريف لا من يوم الوجود لقوله: \"عرفها حولًا\" وقال بعده: \"من يوم أخذها\".\nفرع:\nلو ضاعت قبل الحول فلا ضمان. وقال أبو حنيفة: إن كان حين أخذها أشهد عليها ليردها لم يضمن، وإلا ضمن لحديث عياض بن حمار (^٤): \"وليشهد ذا عدل أو ذوي عدل\" (^٥). واختلف أيضًا في ضياعها بعد الحول من غير تفريط، والجمهور على عدم الضمان. ونقل ابن التين عن أصحابنا: إذا نوى تملكها ثم ضاعت ضمنها. وقال بعضهم: لا ضمان.\n_________\n(^١) \"المدونة\" ٤/ ٣٦٦.\n(^٢) \"الأم\" ٣/ ٢٨٩.\n(^٣) مسلم (١٧٢٢) كتاب اللقطة، باب: استحباب إصلاح الحاكم.\n(^٤) \"مختصر اختلاف العلماء\" ٤/ ٣٤٤.\n(^٥) أبو داود (١٧٠٩)، ابن ماجه (٢٥٠٥).","vol":"15","page":521},{"text":"<span data-type='title' id=toc-1768>٢ - باب ضَالَّةِ الإِبِلِ</span>\n٢٤٢٧ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ رَبِيعَةَ، حَدَّثَنِي يَزِيدُ -مَوْلَى المُنْبَعِثِ- عَنْ زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ ﵁ قَالَ: جَاءَ أَعْرَابِيٌّ النَّبِيَّ - ﷺ - فَسَأَلَهُ عَمَّا يَلْتَقِطُهُ، فَقَالَ: \"عَرِّفْهَا سَنَةً، ثُمَّ احْفَظْ عِفَاصَهَا وَوِكَاءَهَا، فَإِنْ جَاءَ أَحَدٌ يُخْبِرُكَ بِهَا، وَإِلاَّ فَاسْتَنْفِقْهَا\". قَالَ: يَا رَسُولَ اللهِ، فَضَالَّةُ الغَنَمِ؟ قَالَ: \"لَكَ، أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ\". قَالَ: ضَالَّةُ الإِبِلِ؟ فَتَمَعَّرَ وَجْهُ النَّبِيِّ - ﷺ -، فَقَالَ: \"مَا لَكَ وَلَهَا؟ مَعَهَا حِذَاؤُهَا وَسِقَاؤُهَا، تَرِدُ المَاءَ وَتَأْكُلُ الشَّجَرَ\".\nذكر فيه حديث زيد بن خالد الجهني بطوله، وقد أخرجه مسلم (^١) والأربعة (^٢).\n_________\n(^١) مسلم (١٧٢٢) كتاب: اللقطة، باب: استحباب إصلاح الحاكم.\n(^٢) أبو داود (١٧٠٤)، الترمذي (١٣٧٣)، النسائي في \"السنن الكبرى\" ٣/ ٤١٦، ابن ماجه (٢٥٠٧).","vol":"15","page":522},{"text":"<span data-type='title' id=toc-1769>٣ - باب ضَالَّةِ الغَنَمِ</span>\n٢٤٢٨ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي سُلَيْمَانُ، عَنْ يَحْيَى، عَنْ يَزِيدَ -مَوْلَى المُنْبَعِثِ- أَنَّهُ سَمِعَ زَيْدَ بْنَ خَالِدٍ ﵁ يَقُولُ: سُئِلَ النَّبِيُّ - ﷺ - عَنِ اللُّقَطَةِ، فَزَعَمَ أَنَّهُ قَالَ: \"اعْرِفْ عِفَاصَهَا وَوِكَاءَهَا، ثُمَّ عَرِّفْهَا سَنَةً\". يَقُولُ يَزِيدُ: إِنْ لَمْ تُعْتَرَفِ اسْتَنْفَقَ بِهَا صَاحِبُهَا وَكَانَتْ وَدِيعَةً عِنْدَهُ -قَالَ يَحْيَى: فَهَذَا الَّذِي لَا أَدْرِي أَفِي حَدِيثِ رَسُولِ اللهِ - ﷺ - هُوَ أَمْ شَيْءٌ مِنْ عِنْدِهِ؟ - ثُمَّ قَالَ: كَيْفَ تَرَى فِي ضَالَّةِ الغَنَمِ؟ قَالَ النَّبِيُّ - ﷺ -: \"خُذْهَا، فَإِنَّمَا هِىَ لَكَ، أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ\". قَالَ يَزِيدُ: وَهْيَ تُعَرَّفُ أَيْضًا. ثُمَّ قَالَ: كَيْفَ تَرَى فِي ضَالَّةِ الإِبِلِ؟ قَالَ: فَقَالَ: \"دَعْهَا، فَإِنَّ مَعَهَا حِذَاءَهَا وَسِقَاءَهَا، تَرِدُ المَاءَ وَتَأْكُلُ الشَّجَرَ، حَتَّى يَجِدَهَا رَبُّهَا\". [انظر: ٩١ - مسلم: ١٧٢٢ - فتح ٥/ ٨٣]\nذكر فيه حديث زيد بن خالد الجهني ثم ترجم عليه أيضًا:","vol":"15","page":523},{"text":"<span data-type='title' id=toc-1770>٤ - باب إِذَا لَمْ يُوجَدْ صَاحِبُ اللُّقَطَةِ بَعْدَ سَنَةٍ فَهْيَ لِمَنْ وَجَدَهَا</span>\n٢٤٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ يَزِيدَ -مَوْلَى المُنْبَعِثِ- عَنْ زَيْدِ بْنِ خَالِدٍ ﵁ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَسَأَلَهُ عَنِ اللُّقَطَةِ، فَقَالَ: \"اعْرِفْ عِفَاصَهَا وَوِكَاءَهَا، ثُمَّ عَرِّفْهَا سَنَةً، فَإِنْ جَاءَ صَاحِبُهَا، وَإِلاَّ فَشَأْنَكَ بِهَا\". قَالَ: فَضَالَّةُ الغَنَمِ؟ قَالَ: \"هِيَ لَكَ، أَوْ لأَخِيكَ أَوْ لِلذِّئْبِ\". قَالَ: فَضَالَّةُ الإِبِلِ؟ قَالَ: \"مَا لَكَ وَلَهَا؟ مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا، تَرِدُ المَاءَ وَتَأْكُلُ الشَّجَرَ، حَتَّى يَلْقَاهَا رَبُّهَا\". [انظر: ٩١ - مسلم: ١٧٢٢ - فتح ٥/ ٨٤].\nواختلف العلماء في ضالة الإبل هل تؤخذ؟ على قولين:\nأحدهما: لا يأخذها ولا يعرفها، قاله مالك والأوزاعي والشافعي لنهيه - ﵇ - عن ضالة الإبل (^١).\nالثاني: أخذها وتعريفها أفضل، قاله الكوفيون (^٢)؛ لأن تركها سبب لضياعها.\nوفيها قول ثالث: إن وجدها في القرى عرفها وفي الصحراء لا يقربها، والأصح عندنا أنه إن وجده بمفازة فللقاضي التقاطه للحفظ، وكذا لغيره، ويحرم التقاطه للتملك وإن وجده بقرية فيجوز للتملك.\nوأمر عمر بتعريف البعير؛ ليدل على جواز ذلك، وإنما النهي عن أخذها لمن يأكلها، وهو قول عمر بن الخطاب: لا يأوي الضالة إلا ضال (^٣).\n_________\n(^١) \"الإشراف على مذاهب أهل العلم\" ٢/ ١٥٨.\n(^٢) \"مختصر اختلاف العلماء\" ٤/ ٣٤٧.\n(^٣) رواه مالك ص ٤٧٣، وعبد الرزاق ١٠/ ١٣٣ (١٨٦١١، ١٨٦١٢).","vol":"15","page":524},{"text":"وقد أسلفناه حديثًا من طريق جرير (^١).\nوباع عثمان ضوال الإبل وحبس أثمانها على أربابها (^٢) ورأى ذلك أقرب إلى جمعها عليهم؛ لفساد الزمان، وترك عمر لضوال الإبل أشبه لمعنى قوله: \"معها حذاؤها وسقاؤها\" الحديث، وذلك أقرب إلى جمعها على صاحبها مع جور الأئمة؛ لأن صاحبها لا يستطيع أن يخاصم فيها الإمام الجائر ولا يجد من يحكم له عليه، ويستطيع أن يخاصم فيها الرعية فيقضي عليه السلطان.\nوظاهر الحديث على تركها حيث وجدها، والنهي عن أخذها.\nقال ابن المنذر: وممن رأى أن ضالة البقر كضالة الإبل طاوس والأوزاعي والشافعي، وبعض أصحاب مالك (^٣).\nوقال مالك والشافعي في ضالة البقر: إن وجدت في موضع يخاف عليها فهي بمنزلة الشاة وإلا فكالبعير. وقيل: إن كان لها قرون تمتنع بها فكالبعير وإلا فكالشاة، حكاه ابن التين.\nوقال القرطبي: عندنا في البقر والغنم قولان، ورأى مالك إلحاقها بالغنم، ورأى ابن القاسم إلحاقها بالإبل إذا كانت بموضع لا يخاف عليها من السباع (^٤)، وكأن هذا تفصيل أحوال لا اختلاف أقوال، ومثله جار في الإبل، والأولى إلحاقها بها. واختلف في التقاط الخيل والبغال والحمير، وظاهر قول ابن القاسم الجواز (٤)، ومنعه أشهب وابن كنانة.\n_________\n(^١) سلف ص ٥١٣.\n(^٢) رواه مالك ص ٤٧٣، وعبد الرزاق ١٠/ ١٣٢ (١٨٦٠٧).\n(^٣) \"الإشراف على مذهب أهل العلم\" ٢/ ١٥٩.\n(^٤) \"المدونة\" ٤/ ٣٦٧.","vol":"15","page":525},{"text":"وقال ابن حبيب: والخيل والبغال والعبيد، وكل ما يستقل بنفسه ويذهب، هو داخل في اسم الضالة، وقد شدد الشارع في أخذ كل ما رجا أن يصل إليه صاحبه، فمن أخذ شيئًا من ذلك في غير الفيافي فهو كاللقطة، ومن أخذ شيئًا مجمعًا على أخذه، ثم أرسله فهو له ضامن إلا أن يأخذ غير مجمع على أخذه مثل أن يمر رجل من آخر الركب أو آخر الرفقة فيجد شيئًا ساقطًا، فيأخذه وينادي عليه من أمامه: ألكم هذا: فيقال: لا ثم يخليه في مكانه فلا شيء عليه، فهذا قول مالك، قال غيره: فأما إذا وجد عرضًا فأخذه وعرفه فلم يجد صاحبه، فلا يجوز له رده إلى الموضع الذي وجده فيه، فإن فعل\nوتلف ضمنه لصاحبه.\nوذكر ابن المنذر عن الشافعي إن أخذ بعيرًا ضالًا، ثم أرسله فتلف فعليه الضمان (^١).\nوقال ابن الجوزي: الخيل والإبل والبقر والبغال والحمير والشاء والظباء لا يجوز عندنا التقاطه إلا أن يأخذها الإمام للحفظ. قال: وهو قول مالك والشافعي. وقال أبو حنيفة: يجوز التقاطها.\nأما ضالة الغنم -وهو الباب الثاني-. فقال ابن المنذر: روينا عن عائشة أنها منعت من ضالة الغنم ومن ذبحها. وقال الليث: الأحب أن تعرف ضالة الغنم إلا أن تحرزها لصاحبها.\nوقال أبو حنيفة والشافعي: إن أكلها فعليه الضمان إذا جاء صاحبها وهو قول عبد العزيز بن أبي سلمة وسحنون.\nوقال مالك: من وجد شاة في أرض فلاة وخاف عليها فهو مخير في\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٤٨ - ٥٤٩.","vol":"15","page":526},{"text":"أكلها وتركها ولا ضمان عليه. حجة مالك أن الشارع أذن في أكل الشاة وأقام الذي وجدها مقام ربها، فقال: \"هي لك أو لأخيك أو للذئب\" فإذا أكلها بإذن الشارع لم يجز أن يغرم في حال ثانٍ إلا بحجة من كتاب الله أو سنة أو إجماع. قالوا: وهذا أصل في كل ما يؤخذ من الطعام الذي لا يبقى ويسرع إليه الفساد، فلمن وجده أكله إذا لم يمكنه تعريفه ولا يضمنه؛ لأنه في معنى الشاة، والشاة في حكم المباح الذي لا قيمة له، ألا ترى أنه - ﵇ - وجه تمرة، فقال: \"لولا أني أخشى أن تكون من الصدقة لأكلتها\" (^١) فإنما نبه أنه يجوز أكلها من ملك الغير لو لم تكن من الصدقة؛ لأنها في معنى التافه، فكذلك الشاة في الفلاة لا قيمة لها.\nواحتج الطحاوي للكوفيين، فقال: ليس قوله: \"هي لأخيك\" إلى آخره في معنى التمليك عملًا بقوله: \"أو للذئب\" لانتفاء الملك منه، إنما يأكلها على ملك صاحبها وينزل على آخر قصتها، فكذلك الواجد إن أكلها أكلها على ملك صاحبها فإن جاء ضمنها له.\nوقد روى ابن وهب عن عمرو بن شعيب، عن أبيه، عن جده أن رجلًا أتى رسول الله - ﷺ -، فقال: كيف ترى في ضالة الغنم؟ قال: \"طعام مأكول لك أو لأخيك أو للذئب فاحبس على أخيك ضالته\" (^٢).\nفهذا دليل أن الشاة على ملك صاحبها، وأجمع العلماء أن صاحبها لو جاء قبل أن يأكلها الواجد لها أخذها منه، وكذلك لو ذبحها أخذها منه مذبوحة، وكذلك لو أكل بعضها أخذ ما وجد منها، فدل على أنها\n_________\n(^١) سيأتي برقم (٢٤٣١) كتاب اللقطة، باب: إذا وجد تمرة في الطريق.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ١٣٥ (٦٠٧١)، والدارقطني ٤/ ٢٣٦ والبيهقي ٤/ ١٥٢ - ١٥٣ من طرق عن ابن وهب.","vol":"15","page":527},{"text":"ملك صاحبها في الفلوات وغيرها ولا يزول ملكه عنها إلا بإجماع، ولا فرق بين قوله في الشاة: \"هي لك أو لأخيك أو للذئب\" وبين قوله في اللقطة: \"فشأنك بها\"، بل هذا أشبه بالتمليك؛ لأنه لم يشرك معه في التمليك ذئبًا ولا غيره.\nتنبيهات (^١):\nأحدها: الضالة المراد هنا بها: ما يحمي نفسه ويقدر على الإبعاد في طلب المرعى والماء. وقيل: هي الضائعة من كل ما يقتنى من الحيوان وغيره. يقال: ضلَّ الشيء إذا ضاع وضل عن الطريق إذا جار، وهي في الأصل فاعلة، ثم اتسع فيها فصارت من الصفات الغالبة، ويقع على الذكر والأنثى والاثنين والجمع ويجمع على ضوال.\nثانيها: روى القعنبي، عن مالك، عن يحيى بن سعيد، عن سليمان بن يسار أن ثابت بن الضحاك وجد بعيرًا ضالًا بالحرة، فقال له عمر: عرفه فعرفه ثلاث مرات، ثم جاء إلى عمر، فقال: قد شغلني عن ضيعتي، فقال له عمر: ألق خطامه ثم أرسله حيث وجدته (^٢). وروى همام، عن نافع وابن سيرين أن رجلًا سأل ابن عمر، فقال: إني قد أصبت ناقة، فقال: عرفها، فقال: عرفتها فلم تعرف، فقال: ادفعها إلى الوالي (^٣).\n_________\n(^١) ورد بهامش الأصل: السائل عن اللقطة، فقال له رسول الله - ﷺ -: \"أعرف عفاصها\" هو بلال، كذا قاله ابن بشكوال في \"مبهماته\" وساق شاهده، والظاهر أنه في أبي داود.\n(^٢) هو في \"الموطأ\" رواية يحيى ص ٤٧٢ - ٤٧٣ ورواه عبد الرزاق في \"المصنف\" ١٠/ ١٣٣ (١٨٦٠٩) عن معمر عن أيوب، عن سليمان بن يسار به.\n(^٣) \"شرح معاني الآثار\" ٤/ ١٣٩.","vol":"15","page":528},{"text":"وقال مالك: سمعت ابن شهاب يقول: كانت ضوال الإبل في زمان عمر إبلًا مؤبلة تناكح لا يمسها أحد حتى إذا كان زمن عثمان أمر بتعريفها ثم تباع، فإذا جاء صاحبها أعطي ثمنها (^١).\nوأما حديث زيد، فقيل: إن فيه إشارة أنه يجوز أخذها إذا خيف عليها، وأن أخذها لصاحبها وحفظها عليه أولى من تركها، والمعني فيه إنما هو لمن يأخذها ليأكلها وهو معنى الحديث السالف: \"لا يأوي الضالة إلا ضال\" (^٢). كذا كان في أول الإسلام واستمر زمن أبي بكر وعمر، فلما كان زمن عثمان وعلي وكثر الفساد رأيا التقاطها، وهذا كله منهم وفاء بمقصود الحديث في التقاط الإبل، فإن مقصوده أنها إذا أمن عليها الهلاك وبقيت حيث تتمكن مما يعيشها فلا يتعرض لها أحد، فلو تعذر شيء من ذلك وخيف عليها الهلاك التقطت لتحفظ؛ لأنها مال مسلم.\nثالثها: إذا عرف المال وشبهه وانقضى الحول أو قبله وجاء صاحبه أخذه بزيادتها المتصلة، وكذا المنفصلة إن حدثت قبل التملك، وإن حدثت بعده رجع فيها دون الزيادة.\nرابعها: إذا عرفها سنة لم يملكها حتى يحتازه بلفظة كـ: تملكت، وقيل: تكفي النية، وقيل: تملك بمضي السنة وإن لم يرض به لرواية مسلم: \"فإن جاء صاحبها فأعطها وإلا فهي لك\" (^٣). وقيل: لا تملك ما لم تتصرف تخريجًا من الفرض. وقيل: تحصل بالنية والتصرف،\n_________\n(^١) \"الموطأ\" رواية يحيى ص ٤٧٣.\n(^٢) أبو داود (١٧٢٠).\n(^٣) مسلم (١٧٢٢/ ٦).","vol":"15","page":529},{"text":"وقيل: تحصل بمجرد التصرف، وقيل: تحصل بالنية واللفظ والتصرف، فهذِه سبعة أوجه لأصحابنا.\nخامسها: إذا تملك ولم يظهر لها صاحب فلا شيء عليه ولا مطالبة في الآخرة، فإن تلفت بعد التملك وجاء مالكها لزم الملتقط بدلها عندنا وعند الجمهور كما سبق مخالفة لداود، والنص يدفعه حيث قال: \"فإن جاء صاحبها يومًا من الدهر فأدها إليه\" (^١).\nسادسها: قوله: \"إنما هي لك أو لأخيك أو للذئب\".\n(أو): فيه للتقسيم والتنويع، ويفيد هذا أن الغنم إذا كانت في موضع\nيخاف عليها فيه الهلاك؛ جاز لملتقطها أكلها ولا ضمان عليه، إذ سوى بينه وبين الذئب، والذئب لا ضمان عليه. وكذا الملتقط وهو مذهب مالك وأصحابه (^٢)، وضمنه الشافعي (^٣) وأبو حنيفة تمسكًا ببقاء ملك ربها عليها.\nقال ابن التين: ومشهور مذهب مالك أنه إذا وجدها بفلاة لا يعرفها ويأكلها ولا ضمان عليه، وعنه أيضًا: أنه يعرفها لربها قال: وهو قول أبي حنيفة والشافعي.\nسابعها: قوله في ضالة الإبل: (فتمعر وجه رسول الله - ﷺ -). في بعض النسخ: (فتغير)، وهو معناه، أي: تغير لون وجهه غضبًا، وسيأتي تبويب البخاري عليه: الغضب والشدة لأمر الله (^٤).\n_________\n(^١) مسلم (١٧٢٢/ ٥).\n(^٢) \"المدونة\" ٤/ ٣٦٧، \"مختصر أختلاف العلماء\" ٤/ ٣٤٧.\n(^٣) \"الأم\" ٣/ ٢٩١، \"الإشراف\" ٢/ ١٦٠، \"مختصر اختلاف العلماء\" ٤/ ٣٤٦.\n(^٤) سيأتي برقم (٦١١٢) كتاب: الأدب.","vol":"15","page":530},{"text":"وقوله: \"مالك ولها .. \" إلى آخره أخذ به الثلاثة وخالف أبو حنيفة فمكن منها (^١).\n_________\n(^١) ورد بهامش الأصل: آخر ٤ من ٨ من تجزئه المصنف، ثم بلغ في التاسع بعد الخمسين، كتبه مؤلفه.","vol":"15","page":531},{"text":"<span data-type='title' id=toc-1771>٥ - باب إِذَا وَجَدَ خَشَبَةً فِي البَحْرِ أَوْ سَوْطًا أَوْ نَحْوَهُ</span>\n٢٤٣٠ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ، وَسَاقَ الحَدِيثَ: \"فَخَرَجَ يَنْظُرُ لَعَلَّ مَرْكَبًا قَدْ جَاءَ بِمَالِهِ، فَإِذَا هُوَ بِالخَشَبَةِ فَأَخَذَهَا لأَهْلِهِ حَطَبًا، فَلَمَّا نَشَرَهَا وَجَدَ المَالَ وَالصَّحِيفَةَ\". [انظر: ١٤٩٨ - فتح ٥/ ٨٥].\nوقال الليث (^١)، فذكر حديث الخشبة من حديث أبي هريرة ولم يذكر للسوط سندًا، وكأنه قاسه عليها. وحكم هذِه الخشبة حكم اللقطة كما صرح به ابن بطال (^٢)، وإنما أخذها حطبًا لأهله؛ لأنه قوي عنده انقطاعها من صاحبها لغلبة العطب على صاحبها وانكسار سفينته. وروى ابن عبد الحكم عن مالك إذا ألقى البحر خشبة فترك أخذها أفضل، وفيه قول: إن وجدها يأخذها، فإن جاء ربها غرم له قيمتها.\nواختلف العلماء فيما يفعل باللقطة اليسيرة على أقوال:\nرخصت طائفة في أخذها والانتفاع بها وترك تعريفها وممن روي ذلك عنه عمر وعلي وابن عمر (^٣) وعائشة، وهو قول عطاء والنخعي وطاوس (^٤).\n_________\n(^١) ورد فوقها بالأصل: معلق.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٥٣.\n(^٣) عن عمر وعلي وابن عمر رواه عبد الرزاق في \"المصنف\" ١٠/ ١٤٣، ١٤٤ (١٨٦٣٩، ١٨٦٤٠، ١٨٦٤١، ١٨٦٤٣).\n(^٤) عن عطاء، والنخعي، وطاوس رواه عبد الرزاق في \"المصنف\" ١٠/ ١٤٤ - ١٤٥ (١٨٦٤٥، ١٨٦٤٦، ١٨٦٤٨).","vol":"15","page":532},{"text":"قال ابن المنذر: روينا عن عائشة في اللقطة لا بأس بما دون الدرهم أن يستمتع به (^١). وعن جابر بن عبد الله: كانوا يرخصون في السوط والحبل ونحوه أن ينتفع به (^٢).\nوقال عطاء: لا بأس للمسافر إذا وجد السوط والسقاء والنعلين أن يستمتع بها (^٣).\nوحديث الباب حجة لهذِه المقالة؛ لأنه - ﵇ - أخبر أنه أخذها حطبًا لأهله ولم يأخذها ليعرفها، وأقر الشارع ذلك ولم يذكر أنه فعل ما لا ينبغي. وفي \"الهداية\": وإن كانت اللقطة مما يعلم أن صاحبها لا يطلبها كالنواة وقشور الرمان، فإلقاؤه إباحة أخذه فيجوز الانتفاع به من غير تعريف، ولكنه يبقى على ملك مالكه؛ لأن التمليك من المجهول لا يصح (^٤).\nواحتج له ابن رشد بحديث التمرة الآتي ولم يذكر فيها تعريفًا، وهذا مثل العصا والسوط، وإن كان أشهب قد استحب تعريف ذلك (^٥) فإن كان يسيرًا إلا أن له قدرًا ومنفعة فلا خلاف في تعريفه سنة. وقيل: أيامًا وإن كان مما لا يبقى في يد ملتقطه ويخشى عليه التلف، فإنه يأكله الملتقط فقيرًا كان أو غنيًا، وهل يضمن؟ فيه روايتان أشهرهما: لا، فإن كان مما يسرع إليه الفساد في الحاضرة، فقيل: لا ضمان عليه، وقيل: نعم، وقيل: بالفرق أن يتصدق به\n_________\n(^١) \"الإشراف\" ٢/ ١٥١ بمعناه.\n(^٢) أبو داود (١٧١٧).\n(^٣) \"المصنف\" لعبد الرزاق ١٠/ ١٤٤ (١٨٦٤٥).\n(^٤) \"الهداية\" ٢/ ٤٧١.\n(^٥) \"بداية المجتهد\" ٤/ ١٤٩٣.","vol":"15","page":533},{"text":"أو يأكله، أعني: أنه يضمن في الأكل دونها. وأوجبت طائفة تعريف قليل اللقطة وكبيرها حولًا إلا ما لا قيمة له.\nقال ابن المنذر: روينا ذلك عن أبي هريرة أنه قال الذي لقطة الحبل والزمام ونحوه عرفه، فإن وجدت صاحبه رددته عليه وإلا استمتعت به، وهو قول مالك والشافعي وأحمد. قال مالك: ومن وجد لقطة دينارًا أو درهمًا أو أقل من ذلك، فليعرفه سنة إلا الشيء اليسير مثل: القرص أو الفلس أو الجوزة أو نحو ذلك فإنه يتصدق به من يومه (^١)، ولا أرى أن يأكله ولا يأكل التمرات والكسرة إلا المحتاج، وأما النعلان والسوط وشبه ذلك فإنه يعرفه، فإن لم يجد له صاحبًا تصدق به، فإن جاء صاحبه غرمه وهو قول الكوفيين إلا في مدة التعريف، فإنهم قالوا: ما كان عشرة دراهم فصاعدًا عرفه حولًا، وما كان دونه عرفه بقدر ما يراه.\nوقال الثوري: يعرف الدرهم أربعة أيام. وقال أحمد: سنة. وقال\nإسحاق: ما دون الدينار يعرف جمعة أو نحوها (^٢). وحجة هذِه المقالة إطلاق الحديث، فإنه لم يخص قليلها من كثيرها فيجب على ظاهر\nحديث زيد بن خالد أن يستوي حكم قليلها وكثيرها في ذلك.\nقال ابن المنذر: ولا نعلم شيئًا استثني من جملة هذا الخبر إلا التمرة التي منعه من أكلها؛ خشية كونها من الصدقة (^٣) فما له بقاء مما زاد على التمرة، وله قيمة يجب تعريفه.\n_________\n(^١) \"الإشراف\" ٢/ ١٥٢.\n(^٢) \"الإشراف\" ٢/ ١٥٢، \"المغني\" ٨/ ٢٩٣.\n(^٣) \"الإشراف\" ٢/ ١٥٢، \"الإقناع\" ص ٤١٠.","vol":"15","page":534},{"text":"واختلفوا فيما لا يبقى إلى مدة التعريف، فقال مالك: يتصدق به أعجب إليَّ. قيل لابن القاسم: فإن أكله أو تصدق به، فأتى صاحبه قال: لا يضمنه في قياس قول مالك على الشاة يجدها في فيافي الأرض (^١). وفي قول الكوفيين ما لا يبقى إذا أتى عليه يومان أو يوم فسد. قالوا: يعرفه فإن خاف فساده تصدق به، فإن جاء ربه ضمنه وهو قول الشافعي (^٢)، وحجتهم أن ما كان له رب فلا يملكه عليه\nأحد إلا بتمليكه إياه قل أو كثر.\n_________\n(^١) \"المدونة\" ٤/ ٣٦٧.\n(^٢) \"الأم\" ٣/ ٢٩٠، \"الإشراف\" ٢/ ١٥٢.","vol":"15","page":535},{"text":"<span data-type='title' id=toc-1772>٦ - باب إِذَا وَجَدَ تَمْرَةً فِي الطَّرِيقِ</span>\n٢٤٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ طَلْحَةَ، عَنْ أَنَسٍ ﵁ قَالَ: مَرَّ النَّبِيُّ - ﷺ - بِتَمْرَةٍ فِي الطَّرِيقِ قَالَ: \"لَوْلَا أَنِّي أَخَافُ أَنْ تَكُونَ مِنَ الصَّدَقَةِ لأَكَلْتُهَا\". [انظر: ٢٠٥٥ - مسلم: ١٠٧١ - فتح ٥/ ٨٦]\n\n٢٤٣٢ - وَقَالَ يَحْيَى: حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي مَنْصُور.\nوَقَالَ زَائِدَة، عَنْ مَنْصُورِ، عَنْ طَلْحَةَ: حَدَّثَنَا أَنَس وَحَدَّثَنَا مُحَمَّد بْنُ مُقَاتِلِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّام بْنِ منَبِّهِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنِّي لأَنْقَلِبُ إِلَى أَهْلِي، فَأَجِدُ التَّمْرَةَ سَاقِطَةً عَلَى فِرَاشِي فَأَرْفَعُهَا لآكُلَهَا، ثُمَّ أَخْشَى أَنْ تَكُونَ صَدَقَةً فَأُلقِيَهَا\". [انظر: ٢٠٥٥ - مسلم: ١٠٧٠ - فتح ٥/ ٨٦]\nذكر فيه حديثي أنس وأبي هريرة، وقد سلفا في البيوع في باب: ما يتنزه من الشبهات (^١)، ولا شك أن ما لا بال له، ولا يتشاح الناس فيه، ولا يطلبونه كالتمرة والجوزة والحبة من الفضة ونحو ذلك يباح تناوله، ولا شيء في تعريفه.\nوقد قال سيد الأمة في التمرة الساقطة: \"لولا أني أخاف أن تكون من الصدقة لأكلتها\" فالصدقة محرمة عليه قليلها وكثيرها، فالشيء التافه الملتقط معفو عنه وخارج من حكم اللقطة؛ لأن صاحبه لا يطلبه\nفلذلك استحل أكلها لولا شبهة الصدقة.\nوقد روى عبد الرزاق أن عليًا التقط حبًا أو حبة من رمان الأرض فأكلها (^٢).\n_________\n(^١) سلف برقم (٢٠٥٥).\n(^٢) \"المصنف\" ١٠/ ١٤٤ (١٨٦٤٣).","vol":"15","page":536},{"text":"وعن ابن عمر أنه وجد تمرة في الطريق فأخذها فأكل نصفها، ثم لقيه مسكين فأعطاه النصف الآخر (^١).\nوفيه: إسقاط الغرم عن أكل الطعام الملتقط. وقيل: يضمنه وإن أكله محتاجًا إليه، ذكره ابن الجلاب.\nفائدة:\nقوله في حديث أنس: (حدثنا محمد بن يوسف) هو الفريابي، (ثنا سفيان) هو الثوري، صرح به أبو نعيم وغيره. وقوله فيه: (وقال زائدة عن منصور، عن طلحة، عن أنس) هذا أخرجه مسلم عن أبي كريب، عن أبي أسامة، عن زائدة، عن منصور به (^٢) (^٣).\n_________\n(^١) \"المصنف\" ١٠/ ١٤٣ (١٨٦٤٠).\n(^٢) مسلم (١٠٧١٢) كتاب: الزكاة، باب: تحريم الزكاة على رسول الله - ﷺ - وعلى آله.\n(^٣) ورد بهامش الأصل: وقال يحيى: حدثني سفيان، ثنا منصور، كذا في نسختي قبل ما وصله [قلت هو كذلك، وانظر المتن].","vol":"15","page":537},{"text":"<span data-type='title' id=toc-1773>٧ - باب كَيْفَ تُعَرَّفُ لُقَطَةُ أَهْلِ مَكَّةَ</span>؟\nوَقَالَ طَاوُسٌ: عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - \"لا يَلتَقِطُ لُقَطَتَهَا إلَّا مَنْ عَرَّفَهَا\". وَقَالَ خَالِد: عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - \"لَا تُلْتَقَطُ لُقَطَتُهَا إِلَّا لِمُعَرِّفٍ\".\n\n٢٤٣٣ - وَقَالَ أَحْمَدُ بْنُ سَعِيدٍ: ثَنَا رَوْحٌ، ثَنَا زَكَرِيَّاءُ، ثَنَا عَمْرُو بْنُ دِينَارٍ، عَنْ عِكْرِمَةَ به. [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح ٥/ ٨٧]\n\n٢٤٣٤ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا الوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: حَدَّثَنِي أَبُو هُرَيْرَةَ ﵁ قَالَ: لَمَّا فَتَحَ اللهُ عَلَى رَسُولِهِ - ﷺ - مَكَّةَ قَامَ فِي النَّاسِ، فَحَمِدَ اللهَ، وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"إِنَّ اللهَ حَبَسَ عَنْ مَكَّةَ الفِيلَ، وَسَلَّطَ عَلَيْهَا رَسُولَهُ وَالمُؤْمِنِينَ، فَإِنَّهَا لَا تَحِلُّ لأَحَدٍ كَانَ قَبْلِي، وَإِنَّهَا أُحِلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، وَإِنَّهَا لَا تَحِلُّ لأَحَدٍ بَعْدِي، فَلَا يُنَفَّرُ صَيْدُهَا وَلَا يُخْتَلَى شَوْكُهَا، وَلَا تَحِلُّ سَاقِطَتُهَا إِلَّا لِمُنْشِدٍ، وَمَنْ قُتِلَ لَهُ قَتِيلٌ فَهْوَ بِخَيْرِ النَّظَرَيْنِ: إِمَّا أَنْ يُفْدَى، وَإِمَّا أَنْ يُقِيدَ\". فَقَالَ العَبَّاسُ: إِلَّا الإِذْخِرَ، فَإِنَّا نَجْعَلُهُ لِقُبُورِنَا وَبُيُوتِنَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِلَّا الإِذْخِرَ\". فَقَامَ أَبُو شَاهٍ -رَجُلٌ مِنْ أَهْلِ اليَمَنِ- فَقَالَ: اكْتُبُوا لِي يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"اكْتُبُوا لأَبِي شَاهٍ\". قُلْتُ لِلأَوْزَاعِيِّ: مَا قَوْلُهُ: اكْتُبُوا لِي يَا رَسُولَ اللهِ؟ قَالَ هَذِهِ الخُطْبَةَ الَّتِي سَمِعَهَا مِنْ رَسُولِ اللهِ - ﷺ -. [انظر: ١١٢ - مسلم: ١٣٥٥ - فتح ٥/ ٨٧].\nوقال أحمد بن سعيد، ثنا روح، ثنا زكريا، ثنا عمرو بن دينار، عن عكرمة به (^١).\nثم ساق حديث أبي هريرة في ذلك مطولًا.\n_________\n(^١) ورد بهامش الأصل تعليق نصه: أي: بالسند والحديث الذي ساقه البخاري مطولًا.","vol":"15","page":538},{"text":"والتعليق الأول سبق مسندًا في الحج (^١) وكذا الثاني عن ابن المثنى ثنا عبد الوهاب، ثنا خالد به (^٢)، والثالث أسنده النسائي (^٣).\nقال أبو مسعود: وقال لي ابن منده: رواه -يعني: البخاري- في موضع آخر من الصحيح عن رجل آخر عن أبي عاصم، عن زكرياء قال أبو مسعود: ولم أره في كتاب البخاري من حديث أبي عاصم أصلًا (^٤). واختلف في أحمد بن سعيد هذا، فذكر ابن طاهر أنه أبو عبد الله أحمد بن سعيد الرباطي (^٥)، ورواه أبو نعيم من جهة خلف بن سالم، عن روح، ثنا زكريا، وقال آخره: ذكره البخاري، عن أحمد بن سعيد وهو الدارمي -فيما أرى- عن روح.\nواختلف العلماء في لقطة مكة، فقالت طائفة: حكم لقطتها حكم لقطة سائر البلدان. قال ابن المنذر: رويناه عن عمر وابن عباس وعائشة وسعيد بن المسيب (^٦)، وبه قال مالك (^٧) وأبو حنيفة وأحمد (^٨). وقالت طائفة: إن لقطتها لا تحل البتة، وليس لواجدها إلا إنشادها، هذا قول الشافعي وابن مهدي وأبي عبيد، قال ابن مهدي: معنى قوله: \"إلا لمنشد لا تحل لقطتها\" كأنه يريد البتة، فقيل له: إلا لمنشد؟\n_________\n(^١) سلف برقم (١٥٨٧) باب: فضل الحرم.\n(^٢) سلف برقم (١٨٣٢) باب: لا يعضد شجر الحرم. وسلف قبله في كتاب: الجنائز، باب: الإذخر والحشيش في القبر. برقم (١٣٤٩).\n(^٣) النسائي ٥/ ٢١١ من طريق سفيان عن عمرو بن دينار به.\n(^٤) نقله ابن القيسراني في \"الجمع بين رجال الصحيحين\" ١/ ٦.\n(^٥) السابق.\n(^٦) \"الإشراف\" ٢/ ١٥٧.\n(^٧) \"الهداية\" ٢/ ٤٧٢.\n(^٨) \"المغني\" ٨/ ٣٠٥ - ٣٠٧.","vol":"15","page":539},{"text":"فقال: \"إلا لمنشد\" وهو يريد المعنى الأول (^١) كما يقول الرجل: والله لا فعلت كذا وكذا، ثم يقول: إن شاء الله وهو لا يريد الرجوع عن يمينه، فمعناه أنه ليس يحل منها إلا إنشادها، وأما الانتفاع بها فلا يجوز، وفيها قول ثالث قاله جرير بن عبد الحميد. قوله: \"إلا لمنشد\" يعني: إلا من سمع ناشدًا يقول: من أصاب كذا فحينئذٍ يجوز للملتقط أن يرفعها إذا رآها لكي يردها على صاحبها (^٢).\nومال إسحاق بن راهويه إلى هذا القول، وقاله النضر بن شميل (^٣).\nقال الطحاوي: وجاء في حديث يزيد بن أبي زياد، عن مجاهد، عن ابن عباس مرفوعًا ووصف مكة قال: \"ولا ترفع لقطتها إلا لمنشدها\". ومن حديث أبي هريرة مرفوعًا: \"ولا يرفع لقطتها إلا منشد\" (^٤).\nوفيها قول رابع- يعني: لا تحل إلا لربها الذي يطلبها. قال أبو عبيد: وهو جيد في المعنى، ولكن لا يجوز في العربية أن يقال للطالب: منشد، إنما المنشد المعرف والطالب هو الناشد، يدل على ذلك أنه - ﵇ - سمع رجلًا ينشد ضالة في المسجد فقال: \"أيها الناشد غيرك الواجد\" (^٥).\nقال أبو عبيد: وليس للحديث وجه إلا ما قاله ابن مهدي (^٦).\nقال ابن بطال: ولو كان حكم لقطة مكة حكم غيرها ما كان لقوله:\n_________\n(^١) \"الإشراف\" ٢/ ١٥٧، \"المغني\" ٨/ ٣٠٦.\n(^٢) \"الإشراف\" ٢/ ١٥٧.\n(^٣) \"شرح معاني الآثار\" ٤/ ١٤٠.\n(^٤) \"شرح معاني الآثار\" ٤/ ١٤٠.\n(^٥) رواه عبد الرزاق ١/ ٤٤٠ (١٧٢٣).\n(^٦) \"غريب الحديث\" ١/ ٢٧٩.","vol":"15","page":540},{"text":"\"لا تحل لقطتها إلا لمنشد\" معني تختص به مكة دون غيرها كما تختص سائرِ ما ذكر في الحديث؛ لأن لقطة غيرها كذلك يحل لمنشدها بعد الحول الانتفاع بها، فدل مساق هذا الحديث كله على تخصيص مكة، ومخالفة لقطتها غيرها من البلدان، كما خالفتها في كل ما ذكر في الحديث، من أنها حرام لا تحل لأحد ساعة من نهار بعد رسول الله - ﷺ -، إلى غير ذلك مما خصت به، من أنه لم يستبح دماءهم ولا أموالهم ولا جرى فيهم الرق كغيرهم.\nومن الحجة أيضًا لذلك: أن الملتقط إنما يتملك اللقطة في غير مكة بعد الحول؛ حفظًا لها على ربها وحرزًا لها؛ لأنه لا يقدر على إيصالها إليه، ويخشى تلفها فيتملكها وتتعلق قيمتها بذمته. ولقطة مكة يمكن إيصالها إلى ربها؛ لأنه إن كان من أهل مكة فإن معرفته تقرب، وإن كان غريبًا لا يقيم بها. فإنه يعود إليها بنفسه أو يقدر على من يسير إلى مكة من أهل بلده فيتعرف له ذلك؛ لأنها تقصد في كل عام من أقطار الأرض، فإذا كانت اللقطة فيها معرضة للإنشاد أبدًا أوشك أن يجدها باغيها ويصل إليها ربها، فهذا الفرق بين مكة وسائر البلاد (^١).\nقال الطحاوي: رواية ابن عباس وأبي هريرة السالفتين تمنع أخذها إلا للإنشاد بها، وقد أباح الحديث أخذ لقطة الحرم لتعرف؛ فاحتمل أن يكون ذلك أن تنشد ثم ترد مكانها، واحتمل أن يكون لغيرها. وسئلت عائشة عن ضالة الحرم بعد تعريفها، فقالت لملتقطتها: استنفقي بها (^٢)، رواه عنها معاذة.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٥٧ - ٥٥٨.\n(^٢) \"شرح معاني الآثار\" ٤/ ١٤٠. بتصرف يسير.","vol":"15","page":541},{"text":"وأما النهي عن لقطة الحاج؛ فلأن الحاج يجمع أهل البلدان، ثم عسى أن لا يلتقوا بعد ذلك، فإذا أخذها لا يقدر على صاحبها بخلاف غيرها.\nفائدة:\nقوله: (فقام أبو شاه) (^١). قال القاضي عياض: مصروفًا ضبطه -يعني: بعضهم-، وقرأته أنا معرفة ونكرة، وكذا هو في \"المطالع\". وعن ابن دحية أنه بالتاء منصوبة. وقال النووي: هو بهاء في آخره تكون هاء في الدرج كما تكون في الوقف (^٢) لا خلاف في ذلك.\n_________\n(^١) هو: أبو شاه اليماني، يقال: إنه كلبي، ويقال: فارسي من الأبناء الذين قدموا اليمن في نصرة سيف بن ذي يزن. قيل: إن هاءه أصلية، وهو بالفارسية معناه: الملك. قال ابن حجر: ومن ظن أنه باسم أحد الشياه، فقد وهم.\nانظر: ترجمته في \"الاستيعاب\" ٤/ ٢٤٩ (٣٠٥٨) و\"أسد الغابة\" ٦/ ١٦٢ (٥٩٨٩)، و\"الإصابة\" ٤/ ١٠٠ (٦٠٦).\n(^٢) \"صحيح مسلم بشرح النووي\" ٩/ ١٢٩.","vol":"15","page":542},{"text":"<span data-type='title' id=toc-1774>٨ - باب لَا تُحْتَلَبُ مَاشِيَةُ أَحَدٍ بِغَيْرِ بإِذْنه</span>\n٢٤٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَحْلُبَنَّ أَحَدٌ مَاشِيَةَ امْرِئٍ بِغَيْرِ إِذْنِهِ، أَيُحِبُّ أَحَدُكُمْ أَنْ تُؤْتَى مَشْرُبَتُهُ فَتُكْسَرَ خِزَانَتُهُ، فَيُنْتَقَلَ طَعَامُهُ؟ فَإِنَّمَا تَخْزُنُ لَهُمْ ضُرُوعُ مَوَاشِيهِمْ أَطْعِمَاتِهِمْ، فَلَا يَحْلُبَنَّ أَحَدٌ مَاشِيَةَ أَحَدٍ إِلَّا بِإِذْنِهِ\". [مسلم: ١٧٢٦ - فتح ٥/ ٨٨]\nذكر فيه حديث ابن عمر أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَحْلُبَنَّ أَحَدٌ مَاشِيَةَ امْرِئٍ بِغَيْرِ إِذْنِهِ، أَيُحِبُّ أَحَدُكُمْ أَنْ تُؤْتَى مَشْرُبَتُهُ فَتُكْسَرَ خِزَانَتُهُ، فَيُنْتَقَلَ طَعَامُهُ؟ فَإِنَّمَا تَخْزُنُ لَهُمْ ضُرُوعُ مَوَاشِيهِمْ أَطْعِمَاتِهِمْ، فَلَا يَحْلُبَنَّ أَحَدٌ مَاشِيَةَ أَحَدٍ إِلَّا بِإِذْنِهِ\".\nهذا الحديث أخرجه مسلم أيضًا (^١).\nويحمل هذا الحديث على ما لا تطيب به النفس لقوله - ﷺ -: \"لا يحل مال امرئ مسلم إلا عن طيب نفس منه\" (^٢) وقال أيضًا: \"إن دماءكم وأموالكم وأعراضكم عليكم حرام\" (^٣).\nوإن اختص اللبن بالذكر لتساهل الناس في تناوله، ولا فرق بين اللبن والتمر وغيرهما في ذلك إلا المضطر الذي لا يجد ميتة ويجد\n_________\n(^١) مسلم (١٧٢٦) كتاب: اللقطة، باب: تحريم حلب الماشية بغير إذن مالكها.\n(^٢) أخرجه أحمد ٥/ ٧٢ - ٧٣، وأبو يعلى ٣/ ١٤٠ (١٥٧٠)، والبيهقي في \"الكبرى\" ٦/ ١٠٠ من طريق علي بن زيد عن أبي حرة الرقاشي عن عمه، وأخرجه أحمد ٥/ ١١٣، والدارقطني ٣/ ٢٦ من طريق عبد الملك بن حسن البخاري، عن عمارة بن حارثة، عن عمرو بن يثربي، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٤١ من طريق أصبغ بن الفرج، عن حاتم بن إسماعيل، به.\n(^٣) سلف برقم (١٧٣٩) كتاب الحج، باب: الخطبة أيام منًى.","vol":"15","page":543},{"text":"طعام غيره فيأكل الطعام للضرورة ويلزمه بدله لمالكه. وذهب الجمهور إلى أنه لا يحل شيء من لبن الماشية ولا من التمر إلا إذا علم طيب نفس صاحبه.\nوذهب بعض المحدثين إلى أن ذلك يحل وإن لم يعلم حال صاحبه؛ لأن ذلك حق جعله الشارع، يريد حديث أبي داود من طريق الحسن عن سمرة مرفوعًا: \"إذا أتى أحدكم على ماشية، فإن كان فيها صاحبها فليستأذنه فإن أذن له وإلا فليحتلب ويشرب وإن لم يكن فيها فليصوت ثلاثًا، فإن أجاب فليستأذنه فإن أذن له وإلا فليحتلب ويشرب ولا يحمل\" (^١).\nوفي الترمذي من حديث يحيى بن سليم عن عبيد الله، عن نافع، عن ابن عمر أنه - ﵇ - سئل عن الثمر المعلق، فقال: \"من أصاب بفيه من ذي حاجة غير متخذ خبنة فلا شيء عليه\" (^٢)، ثم قال: غريب لا نعرفه إلا من حديث يحيى بن سليم.\nومن حديث عمرو بن شعيب عن أبيه، عن جده سئل رسول الله عن الثمر المعلق فذكر مثله (^٣)، ثم حسنه ورده القرطبي، فقال: لا حجة فيه لأوجه:\nأحدها: أن التمسك بالقاعدة المعلومة أولى.\n_________\n(^١) أبو داود (٢٦١٩)، والترمذي (١٢٩٦) وقال: حسن صحيح غريب والعمل على هذا الحديث عند بعض أهل العلم وبه يقول أحمد وإسحاق. وصححه الألباني في \"صحيح أبي داود\".\n(^٢) الترمذي (١٢٨٧) وليس هذا المتن لحديث ابن عمر وإنما متن حديث ابن عمر: \"من دخل حائطًا فليأكل ولا يتخذ خبنة\" والمتن المذكور إنما هو لحديث عمرو بن شعيب عن أبيه عن جده عبد الله بن عمرو بن العاص أن النبي - ﷺ - سئل .. الحديث.\nوقد حسنه الترمذي. انظر التخريج التالي.\n(^٣) الترمذي (١٢٨٩).","vol":"15","page":544},{"text":"ثانيها: أن حديث النهي أصح.\nثالثها: أن ذلك محمول على ما إذا علم طيب نفوس أرباب الأموال بالعادة أو بغيرها.\nرابعها: أن ذلك محمول على أوقات الضرورات كما كان في أول الإسلام (^١). ونقل ابن بطال إجماع العلماء على أنه لا يجوز كسر قفل مسلم ولا ذمي ولا أخذ شيء من ماله بغير إذنه، يشبه الشارع اللبن في الضرع بالطعام المخزون تحت الأقفال، وهذا هو قياس الأشياء على نظائرها وأشباهها أرانا به قياس الأمور إذا تشابهت معانيها، فوجب امتثال ذلك واستعماله؛ خلافًا لقول من أبطل القياس (^٢)\nولا يتشاغل به.\nومعنى قوله: \"أيحب أحدكم أن تؤتى مشربته فتكسر خزانته\" أن يكره المسلم لأخيه المسلم ما يكرهه لنفسه، وهذا في معنى قوله: \"لا يحل مال امرئ مسلم إلا عن طيب نفس منه\" (^٣).\nوأكثر العلماء على إجازة أكل مال الصديق إذا كان تافهًا لا يتشاح في مثله. وإن كان ذلك بغير إذنه ما لم يكن تحت قفله. و(المشربة) بضم الراء وفتحها وهي الموضع المصون لما يخزن فيه كالغرفة يخزن الرجل فيها متاعه فشبه ضروع الغنم بها. وقال ابن قتيبة: كالصفة بين يدي الغرفة.\nوالخزانة: -بكسر الخاء المعجمة-: الموضع أو الوعاء الذي يخزن فيه الشيء، أي: يغيب، وسمي الوعاء خزانة؛ لأنه يخزن فيه.\n_________\n(^١) \"المفهم\" ٥/ ١٩٥.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٥٨.\n(^٣) سبق تخريجه قريبًا.","vol":"15","page":545},{"text":"وقوله: (فينتثل) هو بمثناة ثم نون ثم مثناة فوق ثم مثلثة، وبخط الدمياطي بالقاف بدلها ثم لام، أي: ينتثر، يقال: نثلت الشيء بمعنى: نثرته مرة واحدة، يقال: نثل ما في كنانته إذا صبها ونثرها، ولما حكى النووي المقالة السالفة عن بعض المحدثين عزاها لبعض السلف أيضًا، وحكاها في أنه لا يلزمه البدل ثم ضعفه.\nفإن قلت: كيف شرب الصديق من غنم الراعي حين الهجرة وأعطاه الشارع أيضًا كما سيأتي؟\nقلت: ذاك من باب الإدلال على صاحبها لمعرفته إياه، أو أنه كان يعلم أنه أذن للراعى أنه يسقي منه من مرَّ به، أو أنه كان عرفه أنه أباح ذلك، أو أنه مال حربي لا أمان له (^١).\nوقال ابن أبي صفرة: حديث الهجرة في زمن المكارمة وهذا في زمن التشاح لما عَلم - ﵇ - من تغير الأحوال بعده، أو أن هذا الحديث محمول على التسور والاختلاس.\nوحديث الهجرة لم يتسور الشارع ولا الصديق، وإنما سأل الصديق الراعي هل أنت حالب لنا؟ والراعي في المال له عادة العرب، فلذلك أجاز - ﵇ - شرب ما حلبه. وكذلك عادة العرب في الحلب على الماء، ولابن السبيل مباحة، وكل مسترعى له مثل ذلك في الذي استُرعي، كالمرأة في بيت زوجها تعطي اللقمة من ماله والتمرات والكف، وقال - ﵇ -: \"إنها أحد المتصدقين\" (^٢).\nوقال أشهب: خرجنا مرابطين للإسكندرية فمررنا بجنان الليث بن\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٢/ ٢٩.\n(^٢) سلف برقم (٢٢٦٠) كتاب الإجارة، باب: استئجار الرجل الصالح.","vol":"15","page":546},{"text":"سعد فأكلنا من التمر، فلما رجعت دعتني نفسي أن أستحل ذلك من الليث، فدخلت إليه فأخبرته بذلك، فقال: يا ابن أخي لقد نسكت نسكًا أعجميًّا، أما سمعت الله يقول: ﴿أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا﴾ [النور: ٦١]. فلا بأس أن يأكل الرجل من مال أخيه الشيء التافه يسره بذلك (^١). وروى ابن وهب، عن مالك في الرجل يدخل الحائط فيجد التمر ساقطًا، قال: لا يأكل منه إلا أن يعلم أن صاحب الحائط طيب النفس به أو يكون محتاجًا إلى ذلك فأرجو أن لا يكون به بأس.\nومن فوائده: إباحة خزن الطعام واحتكاره؛ خلافًا لغلاة المتزهدة حيث يقولون: لا يجوز الادخار مطلقًا.\nوأن اللبن يسمى طعامًا فيحنث به من حلف لا يتناول طعامًا إلا أن\nيكون له نية تخرج اللبن. وأن من حلب من ضرع شاة أو بقرة أو ناقة بعد أن تكون في حرزها ما يبلغ قيمته ما يجب فيه القطع أن عليه القطع؛ لأن الحديث أفصح بأن ضروع الأنعام خزائن الطعام، ومعلوم أن من فتح خزانة غيره أو كسرها فاستخرج منها من المال أو الطعام أو غيره شيئًا يجب فيه القطع، قطع بلا خلاف إلا على قول من لا يرى القطع في الأطعمة الرطبة والفواكه.\nوبيع الشاة اللبون بالطعام عملًا بقوله: \"فإنما تخزن لهم ضروع مواشيهم أطعماتهم\"، فجعل اللبن طعامًا، وقد اختلف الفقهاء في بيع الشاة اللبون باللبن وسائر الطعام نقدًا أو إلى أجل، فذهب مالك\nوأصحابه إلى أنه لا بأس بالشاة اللبون باللبن يدًا بيد ما لم يكن في\n_________\n(^١) رواه ابن عبد البر في \"التمهيد\" ١٤/ ٢٠٩.","vol":"15","page":547},{"text":"ضرعها لبن، فإن كان في ضرعها لبن لم يجز يدًا بيد باللبن من أجل المزابنة، فإن كانت الشاة غير لبون جاز في ذلك الأجل وفي غير الأجل (^١).\nوقال الشافعي وأبو حنيفة وأصحابهما: لا يجوز بيع الشاة اللبون بالطعام إلى أجل، ولا يجوز عند الشافعي بيع شاة في ضرعها لبن بشيء من اللبن يدًا بيد ولا إلى أجل.\nخاتمة:\nقال الداودي: إنما شرب الشارع والصديق؛ لأنهما ابنا سبيل ولهما شرب ذلك إذا احتاجا إليه، وهذا قد أسلفته، قال: وإنما أتى بهذا الحديث والآتي لما في الأموال من الحقوق غير الزكاة.\n_________\n(^١) \"النوادر والزيادات\" ٦/ ١٨.","vol":"15","page":548},{"text":"<span data-type='title' id=toc-1775>٩ - باب إِذَا جَاءَ صَاحِبُ اللُّقَطَةِ بَعْدَ سَنَةٍ رَدَّهَا عَلَيْهِ؛ لأَنَّهَا وَدِيعَةٌ عِنْدَهُ</span>\n٢٤٣٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ يَزِيدَ -مَوْلَى المُنْبَعِثِ- عَنْ زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ ﵁، أَنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ - ﷺ - عَنِ اللُّقَطَةِ، قَالَ: \"عَرِّفْهَا سَنَةً، ثُمَّ اعْرِفْ وِكَاءَهَا وَعِفَاصَهَا، ثُمَّ اسْتَنْفِقْ بِهَا، فَإِنْ جَاءَ رَبُّهَا فَأَدِّهَا إِلَيْهِ\". قَالُوا: يَا رَسُولَ اللهِ، فَضَالَّةُ الغَنَمِ؟ قَالَ: \"خُذْهَا، فَإِنَّمَا هِيَ لَكَ، أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ\". قَالَ: يَا رَسُولَ اللهِ، فَضَالَّةُ الإِبِلِ؟ قَالَ: فَغَضِبَ رَسُولُ اللهِ - ﷺ - حَتَّى احْمَرَّتْ وَجْنَتَاهُ -أَوِ احْمَرَّ وَجْهُهُ- ثُمَّ قَالَ: \"مَا لَكَ وَلَهَا؟ مَعَهَا حِذَاؤُهَا وَسِقَاؤُهَا، حَتَّى يَلْقَاهَا رَبُّهَا\". [انظر: ٩١ - مسلم: ١٧٢٢ - فتح: ٥/ ٩١]\nذكر فيه حديث زيد بن خالد الجهني أيضًا. وفيه: \"ثُمَّ اسْتَنْفِقْ بِهَا، فَإِنْ جَاءَ رَبُّهَا فَأَدِّهَا إِلَيْهِ\".\nوقد أجمع أئمة الفتوى على أن صاحب اللقطة إذا جاء بعد الحول أن الذي وجدها يلزمه ردها إليه لقوله: \"فأدها إليه\". وقد أسلفنا أن بعض من ينسب إلى العلم وحقه منه أن يوسم منه مخالفة الأئمة خالف إجماعهم في اتباع هذا الحديث، وخالف قوله: (\"فأدها إليه\") وقال: لا يؤدي إليه شيئًا بعد الحول؛ استدلالًا منه بما سلف من قوله: (\"فشأنك بها\")؛ لأن هذا إطلاق منه على ملكها ولا يلزمه تأديتها، وهذا قول يؤدي إلى تناقض السنن، وقد جلَّ الشارع أن تتناقض سننه.\nوقوله: (\"فأدها إليه\") فيه بيان وتفسير لقوله: (\"فشأنك بها\") ولو كان المراد بقوله: \"فشأنك بها\" انطلاق يده عليها وسقوط ضمانها عنه لبطلت فائدة قولِه: (\"فأدها إليه\") واستعمال الحديثين لفائدتين أولى","vol":"15","page":549},{"text":"من إسقاط إحداهما، هذِه طريقة العلماء في التأليف بين الآثار والقضاء بالمجمل على المفسر.\nواختلفوا هل للواجد بعد الحول أن يأكلها أو يتصدق بها. فروي عن\nعلي وابن عباس (^١) أنه يتصدق بها ولا يأكلها وهو قول سعيد بن المسيب والحسن والشعبي، وإليه ذهب الثوري (^٢)، وقال أبو حنيفة: لا يأكلها الغني، والفقير يأكلها بشرط الضمان (^٣).\nوروى ابن القاسم عن مالك أنه استحب له أن يتصدق بها، وقد أسلفنا هذا عنه (^٤). وروى ابن وهب عنه: إن شاء أمسكها وإن شاء استنفقها، وإن شاء تصدق بها فإن جاء صاحبها أداها إليه.\nوروي مثل هذا عن عمر وابن مسعود وابن عمر وعائشة وهو قول عطاء (^٥)، وبه قال الشافعي (^٦) وأحمد وإسحاق.\nوقوله: (\"ثم استنفق بها\") حجة لمن قال: يصنع بها ما شاء من صدقة بها أو أكل أو غيره لعمومه، ولم يخص وجهًا يستنفقها فيه من غيره، وأيضًا فإنه لما قال: \"استنفق بها\" لم يفرق بين الغني والفقير دلَّ على رد قول أبي حنيفة.\nتنبيهان:\nالأول: إنما لم يذكر البخاري في هذا الباب رواية سليمان بن بلال\n_________\n(^١) رواه عنهما عبد الرزاق في \"المصنف\" ١٠/ ١٣٨ - ١٤٠ (١٨٦٢٨، ١٨٦٣٢).\n(^٢) رواه عنه عبد الرزاق في \"المصنف\" ١٠/ ١٤٠.\n(^٣) \"مختصر اختلاف العلماء\" ٤/ ٣٣٥.\n(^٤) \"المدونة\" ٤/ ٣٦٦.\n(^٥) رواه -قريبًا منه- عنهم عبد الرزاق في \"المصنف\" ١٠/ ١٣٩ - ١٤٠ (١٨٦٣٠،\n١٨٦٣١، ١٨٦٣٤).\n(^٦) \"الأم\" ٣/ ٢٨٧.","vol":"15","page":550},{"text":"عن يحيى بن سعيد: \"وكانت وديعة عنده\"، وذكرها في باب: ضالة الغنم (^١)؛ لأنه قد بين سليمان في الحديث: أن يحيى بن سعيد قال عن يزيد مولى المنبعث: لا أدري أفي حديث رسول الله - ﷺ - هو أم شيء من عنده؟ فاستراب البخاري بهذا الشك، وترجم بالمعنى ولم يذكره في الحديث؛ لأنه استغنى بقوله: \"فأدها إليه\" عن قوله: \"وكانت وديعة عنده\".\nثانيهما: ترجمة البخاري السالفة إذا لم يوجد صاحب اللقطة بعد سنة فهي لمن وجدها، اعترض عليها ابن التين، فقال: ليس هو بقول مالك ولا أحد من فقهاء الأمصار. واحتج البخاري بقوله: \"فشأنك بها\" أي: خذها بشرط الضمان إن جاء صاحبها بدليل رواية الباب، وحينئذٍ فلا تنافي بينهما، وتأويل ذلك مناف، فما سمعنا به هو الصواب.\nفائدة:\nفي الحديث: (حتى احمرت وجنتاه، أو احمر وجهه)، الظاهر أنه من الراوي.\nوالوجنة: مثلثة الواو، ووجنة: بفتح الجيم وكسرها، قاله كراع. زاد غيره: أجنة (^٢) بضم الألف: وهي أعلى الخد والعظم المشرف عليه، والجمع: وجنات (^٣).\n_________\n(^١) سلف برقم (٢٤٢٨) كتاب، اللقطة.\n(^٢) ورد بهامش الأصل: أي: مع سكون الجيم، هذِه اللغات في \"المطالع\".\n(^٣) انظر: \"لسان العرب\" ٨/ ٤٧٧٤ (وجن).","vol":"15","page":551},{"text":"<span data-type='title' id=toc-1776>١٠ - باب هَلْ يَأْخُذُ اللُّقَطَةَ وَلَا يَدَعُهَا تَضِيعُ حَتَّى لَا يَأْخُذَهَا مَنْ لَا يَسْتَحِقُّ</span>؟\n٢٤٣٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ قَالَ: سَمِعْتُ سُوَيْدَ بْنَ غَفَلَةَ قَالَ: كُنْتُ مَعَ سَلْمَانَ بْنِ رَبِيعَةَ، وَزَيْدِ بْنِ صُوحَانَ فِي غَزَاةٍ، فَوَجَدْتُ سَوْطًا. فَقَالَ لِي: أَلْقِهِ. قُلْتُ: لَا، وَلَكِنْ إِنْ وَجَدْتُ صَاحِبَهُ، وَإِلَّا اسْتَمْتَعْتُ بِهِ. فَلَمَّا رَجَعْنَا حَجَجْنَا، فَمَرَرْتُ بِالمَدِينَةِ، فَسَأَلْتُ أُبَيَّ بْنَ كَعْبٍ ﵁، فَقَالَ: وَجَدْتُ صُرَّةً عَلَى عَهْدِ النَّبِيِّ - ﷺ - فِيهَا مِائَةُ دِينَارٍ، فَأَتَيْتُ بِهَا النَّبِيَّ - ﷺ -، فَقَالَ: \"عَرِّفْهَا حَوْلًا\". فَعَرَّفْتُهَا حَوْلًا ثُمَّ أَتَيْتُ، فَقَالَ: \"عَرِّفْهَا حَوْلًا\". فَعَرَّفْتُهَا حَوْلًا ثُمَّ أَتَيْتُهُ، فَقَالَ: \"عَرِّفْهَا حَوْلًا\". فَعَرَّفْتُهَا حَوْلًا ثُمَّ أَتَيْتُهُ الرَّابِعَةَ، فَقَالَ: \"اعْرِفْ عِدَّتَهَا وَوِكَاءَهَا وَوِعَاءَهَا، فَإِنْ جَاءَ صَاحِبُهَا، وَإِلَّا اسْتَمْتِعْ بِهَا\". [انظر: ٢٤٢٦ - مسلم: ١٧٢٣ - فتح ٥/ ٩١]\nحَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ سَلَمَةَ بهذا قَالَ: فَلَقِيتُهُ بَعْدُ بِمَكَّةَ، فَقَالَ: لَا أَدْرِي أَثَلَاثَةَ أَحْوَالٍ أَوْ حَوْلًا وَاحِدًا.\nذكر فيه حديث أبي بن كعب السالف أول الباب (^١) بزيادة.\nواختلف العلماء في اللقطة هل أخذها أفضل أم تركها؟ فكرهت طائفة أخذها ورأوا تركها أفضل، روي ذلك عن ابن عمر (^٢) وابن عباس (^٣) وهو قول عطاء. وروى ابن القاسم عن مالك أنه كره أخذها والآبق (^٤)، فإن أخذ ذلك وضاعت وأبق من غير تضييعه لم يضمن،\n_________\n(^١) سلف برقم (٢٤٣٧).\n(^٢) رواه عبد الرزاق في \"المصنف\" ١٠/ ١٣٧ (١٨٦٢٣)، والبيهقي ٦/ ١٨٨.\n(^٣) رواه عبد الرزاق في \"المصنف\" ١٠/ ١٣٧ - ١٣٨ (١٨٦٢٤)، والبيهقي ٦/ ١٩٢.\n(^٤) \"النوادر والزيادات\" ١٠/ ٤٦٧، \"بداية المجتهد\" ٤/ ١٤٨٧.","vol":"15","page":552},{"text":"وكره أحمد أخذها أيضًا (^١) وقالت طائفة: أخذها وتعريفها أفضل من تركها، هذا قول سعيد بن المسيب (^٢).\nوقال أبو حنيفة: تركها سبب لإضاعتها (^٣)، وبه قال الشافعي، وعن مالك: إن كان شيء له بال فأخذه وتعريفه أحب إليَّ (^٤).\nحجة الأول الحديث السالف: \"ضالة المؤمن حرق النار\" (^٥)، و\"لا يأوي الضالة إلا ضال\" (^٦).\nحجة الثاني: أمر الشارع بتعريفها ولم يقل له: لم أخذتها: وذلك دليل على أن الفضل في أخذها وتعريفها؛ لأن تركها عون على ضياعها، ومن الحق النصيحة للمسلم وأن يحوطه في ماله بما أمكنه. وتأولوا ما سلف أن المراد به: من لم يعرفها وأراد الانتفاع بها حتى لا تتضاد الأخبار، ويدل على ذلك رواية زيد بن خالد الجهني مرفوعًا: \"من آوى ضالة فهو ضال ما لم يعرفها\" (^٧).\nوروى الجارود قال: أتينا على رسول الله - ﷺ - ونحن على إبل عجاف، فقلنا: يا رسول الله، إنا نمر بالجرف فنجد إبلًا فنركبها، فقال: \"ضالة المؤمن حرق النار\" وكان سؤالهم عن أخذها إنما هو لأن يركبوها، فأجاب بذلك، أي: ضالة المسلم حكمها أن تحفظ\n_________\n(^١) \"المغني\" ٨/ ٢٩١.\n(^٢) \"الإشراف\" ٢/ ١٥١.\n(^٣) \"مختصر اختلاف العلماء\" ٤/ ٣٤٧.\n(^٤) \"النوادر والزيادات\" ١٠/ ٤٦٧.\n(^٥) الترمذي (١٨٨١) عن الجارود، وابن ماجه (٢٥٠٢) عن عبد الله بن الشخير عن أبيه والبيهقي ٦/ ١٩٠.\n(^٦) أبو داود (١٧٢٠).\n(^٧) مسلم برقم (١٧٢٥) كتاب اللقطة، باب: لقطة الحاج.","vol":"15","page":553},{"text":"على صاحبها حتى تؤدي إليه، لا لأن ينتفع بها لركوب ولا لغيره.\nفائدة: قول سويد: (كنت مع سلمان بن ربيعة وزيد بن صوحان في غزاة فوجدت سوطًا فقال لي: ألقه) قال الداودي: قول سويد صواب، وقد أدرك الجاهلية والإسلام. وقيل: له صحبة وصحب عليًّا وابن مسعود، وتوفي سنة ست وعشرين ومائة (^١). وسلمان باهلي كان عمر يوليه على الجيوش، وزيد بن صوحان كان عمر يرحِّل رحله بيده إكرامًا له لفضله. قطعت رجله يوم الجمل وهو مع علي.\nقال الشيخ أبو إسحاق في \"زاهيه\": خالف سعيد بن المسيب أهل مكة والمدينة وقال: تؤخذ اللقطة وتعرف؛ لأنه مال يجمع على ربه، وأحسب أنه أراد أن حرمته كحرمة اللقيط، وبه قال الحسن بن صالح.\n_________\n(^١) ورد بهامش الأصل: قال الذهبي في \"تجريده\" ولد عام الفيل وكذا قال في \"الكاشف\" وفي \"الكاشف\" أنه توفي سنة ٨١ وكذا في وفاته، قال النووي: قال هشيم: بلغ سويد مائة وثمانيًا وعشرين سنة، قال ذلك ابن نمير. توفي سنة ٨١ وله مائة وعشرون سنة، وقيل: توفي ابن مائة وإحدى وثلاثين، وقال الفلاس: توفي سنة ٨٣ وهو ابن ١٣٦.","vol":"15","page":554},{"text":"<span data-type='title' id=toc-1777>١١ - باب مَنْ عَرَّفَ اللُّقَطَةَ وَلَمْ يَدْفَعْهَا إِلَى السُّلْطَانِ</span>\n٢٤٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ رَبِيعَةَ، عَنْ يَزِيدَ -مَوْلَى المُنْبَعِثِ عَنْ زَيْدِ بْنِ خَالِدٍ﵁، أَنَّ أَعْرَابِيًّا سَأَلَ النَّبِيَّ - ﷺ - عَنِ اللُّقَطَةِ، قَالَ: \"عَرِّفْهَا سَنَةً، فَإِنْ جَاءَ أَحَدٌ يُخْبِرُكَ بِعِفَاصِهَا وَوِكَائِهَا، وَإِلَّا فَاسْتَنْفِقْ بِهَا\". وَسَأَلَهُ عَنْ ضَالَّةِ الإِبِلِ، فَتَمَعَّرَ وَجْهُهُ قَالَ: \"مَا لَكَ وَلَهَا؟ مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا، تَرِدُ المَاءَ وَتَأْكُلُ الشَّجَرَ، دَعْهَا حَتَّى يَجِدَهَا رَبُّهَا\". وَسَأَلَهُ عَنْ ضَالَّةِ الغَنَمِ، فَقَالَ: \"هِيَ لَكَ أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ\". [انظر ٩١ - مسلم: ١٧٢٢ - فتح ٥/ ٩٣]\nذكر فيه حديث زَيْدِ بْنِ خَالِدٍ أيضًا، أَنَّ أَعْرَابِيًّا سَأَلَ النَّبِيَّ - ﷺ - عَنِ اللُّقَطَةِ، قَالَ: \"عَرِّفْهَا سَنَةً\" .. الحديث.\nولا يجب عند جماعة العلماء على الملتقط -إن لم يكن من ضالة الحيوان- أن يدفعها إلى السلطان، وإنما معنى هذِه الترجمة: أن السنة وردت بأن واجد اللقطة هو الذي يعرفها دون غيره لقوله: \"عرفها\" إلا أنهم اختلفوا في الملتقط إذا كان غير مأمون عليها، على قولين:\nأحدهما: أنه يعرفها وليس للسلطان أخذها منه.\nوالثاني: أن له أخذها منه ودفعها إلى ثقة يعرفها، والقولان للشافعي أيضًا (^١).\nوأما حكم الضوال فإنها تحتاج إلى حرز ومؤنة، وهذا لا يكون إلا بحكم حاكم، ولهذا كانت ترفع ضوال الإبل إلى عمر وعثمان وسائر الخلفاء بعدهما.\n_________\n(^١) \"الأم\" ٣/ ٢٨٧.","vol":"15","page":555},{"text":"واختلفوا إذا التقط لقطة فضاعت عنده، فقال أبو حنيفة وزفر: إن أشهد أنه أخذها ليعرفها لم يضمنها إن هلكت وإلا ضمنها (^١) وقد سلف.\nواحتج بحديث عياض السالف فيه الإشهاد.\nوقال مالك (^٢) وأبو يوسف ومحمد (^٣) والشافعي: لا ضمان عليه إلا أن يفرط، وحجتهم إجماع العلماء أن المغصوبات لو أشهد الغاصب على نفسه أنه غصبها لم يدخلها إشهاد ذلك في حكم الأمانات، فلذلك ترك الإشهاد على الأمانات لا يدخلها في حكم المغصوبات، ولا خلاف أن الملتقط أمين لا يضمن إلا ما يضمن به الأمانات من التعدي والتضييع.\nوأما حديث عياض فمعناه أن الملتقط إذا لم يعرف اللقطة ولم ينشدها وكتمها، ثم قامت عليه بينة أنه وجد لقطة وضمها إلى ماله، ثم ادعى تلفها أنه لا يصدق ويضمن؛ لأنه بفعله ذلك خارج عن الأمانة، إلا أن تقوم البينة على تلفها، وأما إذا عرفها في المحافل وإن لم يشهد فلا ضمان عليه.\nوقوله: \"وإلا فهو مال الله يؤتيه من يشاء\" فإنه يريد انطلاق يد الملتقط عليها بعد الحول ثم يضمنها لصاحبها إن جاء بإجماع.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٤/ ٣٤٤.\n(^٢) \"بداية المجتهد\" ٤/ ١٤٩٤.\n(^٣) \"مختصر اختلاف العلماء\" ٤/ ٣٤٤.","vol":"15","page":556},{"text":"<span data-type='title' id=toc-1778>١٢ - باب </span>(^١)\n٢٤٣٩ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا النَّضْرُ، أَخْبَرَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ قَالَ: أَخْبَرَنِي البَرَاءُ، عَنْ أَبِي بَكْرٍ ﵄. حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ حَدَّثَنَا إِسْرَائِيلُ عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ، عَنْ أَبِي بَكْرٍ ﵄ قَالَ: انْطَلَقْتُ، فَإِذَا أَنَا بِرَاعِي غَنَمٍ يَسُوقُ غَنَمَهُ فَقُلْتُ: لِمَنْ أَنْتَ؟ قَالَ: لِرَجُلٍ مِنْ قُرَيْشٍ. فَسَمَّاهُ فَعَرَفْتُهُ. فَقُلْتُ: هَلْ فِي غَنَمِكَ مِنْ لَبَنٍ؟ فَقَالَ: نَعَمْ. فَقُلْتُ: هَلْ أَنْتَ حَالِبٌ لِي؟ قَالَ: نَعَمْ. فَأَمَرْتُهُ، فَاعْتَقَلَ شَاةً مِنْ غَنَمِهِ، ثُمَّ أَمَرْتُهُ أَنْ يَنْفُضَ ضَرْعَهَا مِنَ الغُبَارِ، ثُمَّ أَمَرْتُهُ أَنْ يَنْفُضَ كَفَّيْهِ، فَقَالَ هَكَذَا -ضَرَبَ إِحْدَى كَفَّيْهِ بِالأُخْرَى- فَحَلَبَ كُثْبَةً مِنْ لَبَنٍ، وَقَدْ جَعَلْتُ لِرَسُولِ اللهِ - ﷺ - إِدَاوَةً عَلَى فَمِهَا خِرْقَةٌ، فَصَبَبْتُ عَلَى اللَّبَنِ، حَتَّى بَرَدَ أَسْفَلُهُ، فَانْتَهَيْتُ إِلَى النَّبِيِّ - ﷺ - فَقُلْتُ: اشْرَبْ يَا رَسُولَ اللهِ. فَشَرِبَ حَتَّى رَضِيتُ. [٣٦١٥، ٣٦٥٢، ٣٩٠٨، ٣٩١٧، ٥٦٠٧ - مسلم: ٢٠٠٩ - فتح ٥/ ٩٣]\nذكر فيه حديث أبي بكر في الهجرة قَالَ: انْطَلَقْتُ، فَإِذا أَنَا بِرَاعِي غَنَمٍ يَسُوقُ غَنَمَهُ فَقُلْتُ: لِمَنْ أَنْتَ؟ قَالَ: لِرَجُلٍ مِنْ قُرَيْشٍ. فَسَمَّاهُ فَعَرَفتُهُ. فَقُلْتُ: هَلْ فِي غَنَمِكَ مِنْ لَبَنٍ؟\nالحديث بطوله، وقد أسلفناه في باب: لا يحتلب أحد ماشية أحد إلا بإذنه، وذكرنا الجواب عن شربه، وشرب الصديق من اللبن فراجعه.\nقال ابن بطال: سألت بعض شيوخي عن وجه استجازة الصديق لشرب اللبن من ذلك الراعي، فقال لي: يحتمل أن يكون الشارع قد كان أذن له في الحرب، وكانت أموال المشركين له حلالًا. فعرضته على المهلب، فقال لي: ليس هذا بشيء؛ لأن الحرب والجهاد إنما\n_________\n(^١) ورد بهامش الأصل: في نسختي بعد، حديث زيد حديث أبي بكر قال: انطلقت فهذا أنا براعي غنم .. الحديث مختصرًا ولم يفصل بباب.","vol":"15","page":557},{"text":"فرض بالمدينة، وكذلك المغانم إنما نزل تحليلها يوم بدر بنص القرآن قال: وإنما شرباه بالمعنى المتعارف عندهم في ذلك الزمن من المكارمات، وبما استفهم به الصديق الراعي من أنه حالب أو غير حالب، ولو كان بمعنى الغنيمة ما استفهمه، ولحلب على ما أراد الراعي أو كره، ولساق الغنم غنيمة، وقتل الراعي إن شاء أو أخذه أسيرًا.\nيبين أن ذلك كان على وجه العادة عندهم ما رواه الثوري عن أبي عبيدة قال: مر رجل من أهل الشام بامرأة من كلب، فقال لها: هل من لبن يباع؟ فقالت: إنك للئيم، أو حديث عهد بقوم لئام هل يبيع الرِّسْل كريم أو يمنعه إلا اللئيم؟ إنا لندع الكوم لأضيافنا، تكوس، إذا عكف الزمن الضروس ونُغْلِي اللحم غريضًا ونُهِينه نضيجًا.\nقال أبو علي: (الرسل) اللبن، و(تكوس): تمشي على ثلاث، و(نغلي) من الغلاء (^١).\nقال المهلب: وقد قال أخي أبو عبد الله: إنه لا معارضة بينهما؛ لأن هذا (قوله) (^٢) - ﵇ - لما علم أنه سيكون من التشاح وقلة المواساة، والحديث معناه: لا يهجمن أحدكم على ماشية غيره، فيحتلبها بغير إذنه أو غير إذن راعيها الذي له حكم العادات فيما استرعى فيه من المعروف، وكان بين الحديثين فرق يمنع من التعارض.\nوفي حديث أبي بكر من الأدب والتنظف ما صنعه بنفض يد الراعي وبنفض الضرع، وخدمته لرسول الله - ﷺ - وإلطافه به ما يجب أن يمتثل في كل عالم وإمام (^٣)، وسيأتي هذا الحديث أيضًا في باب: اللبن من\n_________\n(^١) \"الأمالي\" ١/ ٢٠٦ - ٢٠٧.\n(^٢) كذا بالأصل، وفي \"شرح ابن بطال\": قاله.\n(^٣) \"شرح ابن بطال\" ٦/ ٥٦٦ - ٥٦٧.","vol":"15","page":558},{"text":"كتاب: الأشربة (^١).\nوقوله: (هَلْ فِي غَنَمِكَ مِنْ لَبَنِ): هو بفتح اللام والباء. قال القاضي: وروي بضم اللام وتشديد الباء (^٢). و(الكثبة): بالضم، قال ابن فارس: هي القطعة من اللبن ومن التمر، سميت بذلك لاجتماعها (^٣)، وكذا قال الهروي: إنها القليل من اللبن ومن غيره، وكل ما جمعت من طعام أو غيره بعد أن يكون قليلًا فهو كثبة، وقد كثبته أكثبه: إذا جمعته (^٤).\nوقوله: (فَمِها خِرقة)، كذا هو (فمها) بالميم وهي لغة غير مشهورة يشهد لها قوله: يصبح ظمآن وفي البحر فمه.\nوصوابه بالمثناة تحت بدل الميم وهو الأشهر (^٥).\n_________\n(^١) سيأتي برقم (٥٦٠٧).\n(^٢) قال في \"المشارق\": وقال ابن مكي في كتابه: إن ذكر اللبن لبنات آدم خطأ إنما هو لغيرهن، وللمرأة لبان. ثم قال القاضي: وهذا الحديث يرد عليه- يقصد حديث الرضاعة. \"المشارق\" ١/ ٣٥٤.\n(^٣) \"مجمل اللغة\" ٢/ ٧٧٩.\n(^٤) \"غريب الحديث\" ١/ ٢٧٣ - ٢٧٤.\n(^٥) ورد بهامش الأصل تعليق نصه: وكذا في \"المطالع\" أن الأشهر: (فيها).","vol":"15","page":559},{"text":"٤٦\nكتاب المظالم","vol":"15","page":561},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1779>٤٦ - كِتَابُ المظَالِم والغَصْبِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ﴾ إلى قوله: ﴿عَزِيزٌ ذُو انْتِقَامٍ﴾ [إبراهيم: ٤٢ - ٤٧] ﴿مُقْنِعِي رُءُوسِهِمْ﴾: رَافِعِي رُؤوسِهِم، المُقْنِعُ والمُقْمِحُ وَاحِدٌ.\nوَقَالَ مُجَاهِد: ﴿مُهطِعِينَ﴾ [إبراهيم: ٤٣]: مُدِيمِين النَّظَرَ. وَيُقَالُ: مُسْرِعِينَ. ﴿لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ﴾ [إبراهيم: ٤٣] يَعْنِي: جُوفًا لَا عُقُولَ لَهُمْ.\nالشرح:\nقوله: (ويقال: (مسرعين» هو قول قتادة (^١).\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ١/ ٢٩٧ (١٤١٧)، والطبري ٧/ ٤٦٨ (٢٠٨٩٦).","vol":"15","page":563},{"text":"وقال ابن التين: وهو المعروف في اللغة. قال أبو عبيد: وقد يكون الوجهان جميعًا، يعني: الإسراع كما قال قتادة يعني: مع إدامة النظر كقول مجاهد. وقال أحمد بن يحيى: المهطع: الذي ينظر في ذل وخشوع لا يقلع بصره (^١).\nوقيل: (مُهْطِعِينَ): مسرعين في خوف، وما فسره في (مُقْنِعِي) بمعنى: رافعي هو قول أكثر أهل اللغة والتفسير. يقال: أقنع: إذا رفع رأسه، وأقنع: إذا طأطأه ذلًا وخضوعًا.\nوقيل: في الآية القولان، وقيل: يجوز أن يريدهما أن يرفع رأسه يديم النظر ثم يطأطئه ذلًّا وخضوعًا، وقيل: أقنع رأسه: إذا نصبه لا يلتفت يمينًا ولا شمالًا وجعل طرفه موازيًا لما بين يديه، وكذلك الإقناع في الصلاة. وقال ابن فارس: الإقناع: الإقبال بالوجه على الشيء (^٢)، ومنه المقنع: الرافع رأسه مع غض بصره، وهذا تفسير المقمح.\nوقيل: المقمح: الذي حدب ذقنه إلى صدره ورفع رأسه. وأصل أقنع: إذا رفع، ومنه: المقنعة لأنها تجعل في الأعلى، ومنه: قَنِعَ بالكسر: رفع رأسه عن السؤال. ويروى أنهم لا يزالون يرفعون رءوسهم ينظرون ما يأتي من عند الله. وقيل: مقنعي: ناكسى بلغة قريش، الطرف: البصر، وبه سميت العين؛ لأنه بها يكون.\nوقوله: (﴿وَأَفئدَتُهُم هَوَآءٌ﴾ [إبراهيم: ٤٣] يعني: جُوفًا لا عقول لهم) أي: من الخوف.\n_________\n(^١) \"مجالس ثعلب\" ١/ ٢٠.\n(^٢) \"مجمل اللغة\" ٣/ ٧٣٥.","vol":"15","page":564},{"text":"وقيل: نزعت أفئدتهم من أجوافهم فلا تنفصل ولا تعود.\nتنبيه: قوله تعالى: ﴿إِذِ القُلُوبُ لَدَى الحَنَاجِرِ كَاظِمِينَ﴾ [غافر: ١٨] فهذا\nإعلام أن القلوب فارقت الأفئدة. وقيل: خالية من الخير. وقيل: تتردد في أجوافهم ليس لها مكان تستقر به فكأنها تهوي، وأنذر: خَوِّف.\nوقوله: ﴿أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ﴾ [إبراهيم: ٤٤] الآية. قال مجاهد: هم قريش أقسموا أنهم لا يموتون (^١). وقال الداودي: يريد إنكارهم البعث. وقيل: مَا لَهم من زَوَال عن العذاب ﴿مَكرُهُمْ﴾: الشرك\nأو بالعتو والتجبر.\n﴿وَعِنْدَ اللهِ مَكْرُهُمْ﴾ [إبراهيم: ٤٦] يحفظه ليجازيهم عليه أو يعلمه، فلا يخفي عليه.\nوقوله: ﴿وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ﴾ [إبراهيم: ٤٦] الآية: أي: ما كان مكرهم ليزول منه أمر رسول الله - ﷺ - ونبوته احتقارًا لمكرهم.\nوقرأ الكسائي \"لَتَزُولُ\" بفتح اللام الأولى ورفع الثانية (^٢) أي: إن كان مكرهم لو بلغ إلى الجبال ولم يبلغوا هذا ما قدروا على إزالة الإسلام حين دعوا لله ولدًا.\nقال الداودي: المعنى: وإن كان مكرهم ليكاد تزول منه الجبال، أي: تعظيمًا لمكرهم، وقرئ: (كاد) بالدال بدل النون (^٣).\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣٣٦، ورواه أيضًا الطبري في \"تفسيره\" ٧/ ٤٧٣ (٢٠٩١٣).\n(^٢) انظر: \"الحجة للقراء السبعة \" للفارسي ٥/ ٣١، \"الكشف\" لمكي ٢/ ٢٧.\n(^٣) رواه الطبري في \"تفسيره\" ٧/ ٤٧٥ - ٤٧٦ عن مجاهد، وعمر، وأنس، وابن مسعود.","vol":"15","page":565},{"text":"وقال علي: إن نمروذًا لما طلعت به النسور بعد أن علق لها اللحم في الرماح استعلى، قيل له: أين تريد أيها الفاسق فأهبط وهو قوله: ﴿تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ﴾ [مريم: ٩٠] الآية (^١)، و(الجبال): جبال الأرض أو الإسلام والقرآن؛ لأنه في ثبوته كالجبال.\n_________\n(^١) رواه أيضًا الطبري في \"تفسيره\" ٧/ ٤٧٤ - ٤٧٥، وهو في تفسير قوله تعالى ﴿وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الجِبَالُ﴾. وذكرها ابن عطية في \"المحرر الوجيز\" ٨/ ٢٦٥، وقال: وذلك عندي لا يصح عن علي، وفي هذِه القصة، كلها ضعف من طريق المعنى، وذلك أنه غير ممكن أن تصعد الأنسر كما وصف، وبعيد أن يغرر أحد بنفسه في مثل هذا.","vol":"15","page":566},{"text":"<span data-type='title' id=toc-1780>١ - باب قِصَاصِ المَظَالِمِ</span>\n٢٤٤٠ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي المُتَوَكِّلِ النَّاجِيِّ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"إِذَا خَلَصَ المُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الجَنَّةِ وَالنَّارِ، فَيَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا نُقُّوا وَهُذِّبُوا أُذِنَ لَهُمْ بِدُخُولِ الجَنَّةِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ - ﷺ - بِيَدِهِ لأَحَدُهُمْ بِمَسْكَنِهِ فِي الجَنَّةِ أَدَلُّ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا\". وَقَالَ يُونُسُ بْنُ مُحَمَّدٍ: حَدَّثَنَا شَيْبَانُ عَنْ قَتَادَةَ حَدَّثَنَا أَبُو المُتَوَكِّلِ. [٦٥٣٥ - فتح ٥/ ٩٦]\nحَدّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، ثَنَا مُعَاذُ بْنُ هِشَامِ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي المُتَوَكِّلِ النَّاجِيِّ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"إِذَا خَلَصَ المُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الجَنَّةِ وَالنَّارِ، فَيَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا نُقُّوا وَهُذِّبُوا أُذِنَ لَهُمْ بِدُخُولِ الجَنَّةِ، فَوَالَّذِي نَفْسُ مُحمدٍ - ﷺ - بِيَدِهِ لأَحَدُهُمْ بِمَسْكَنِهِ فِي الجَنَّةِ أَدَلُّ بِمَنْزِلِهِ كَانَ بِهِ فِي الدُّنْيَا\". وَقَالَ يُونُسُ بْنُ مُحَمَّدٍ: ثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، ثَنَا أَبُو المُتَوَكِّلِ.\nالشرح:\nيريد البخاري بهذا التعليق بيان سماع قتادة لهذا الحديث من أبي المتوكل.\nورواه أبو نعيم الحافظ، عن أبي علي محمد بن أحمد، ثنا إسحاق بن الحسن بن ميمون، ثنا يونس بن محمد المروزي، ثنا شيبان، عن قتادة، ثنا أبو المتوكل فذكره وهو من أفراد البخاري، ومعاذ (ع) المذكور سكن اليمن مات سنة مائتين، ووالده هو هشام","vol":"15","page":567},{"text":"(ع) الدستوائي مات بعد الخمسين سنة إحدى أو ثلاث أو أربع (^١).\nوقيل: في زمن أبي جعفر.\nوأبو المتوكل (ع) (^٢) اسمه علي بن دُؤاد الناجي، أما أبو الصديق الناجي فاسمه: بكر بن عمرو. وقيل: ابن قيس، وأبو سعيد الخدري سعد بن مالك. وهذِه المقاصة كما قال ابن بطال: هي لقوم دون قوم وهم قوم لا تستغرق مظالمهم جميع حسناتهم إذ لو استغرقتها كانوا ممن وجب لهم العذاب، ولما جاز أن يقال فيهم: خلصوا من النار، فمعنى الحديث -والله أعلم- على الخصوص لمن يكون له تبعات يسيرة؛ إذ المقاصة أصلها في كلام العرب مقاصصة وهي مفاعلة وهي لا تكون غالبًا إلا من اثنين كالمشاتمة والمقاتلة، وكأن كل واحد منهم له على أخيه مظلمة وعليه له مظلمة، ولم يكن في شيء منها ما يستحق عليه النار، فيتقاصون بالحسنات والسيئات، فمن كانت مظلمته أكثر من مظلمة أخيه أخذ من حسناته فيدخلون الجنة، ويقتطعون فيها المنازل على قدر ما بقي لكل واحد منهم من الحسنات؛ فلهذا يتقاصون بعد خلاصهم من النار -والله أعلم- لأن أحدًا لا يدخل الجنة ولأحدٍ عليه تباعة وإن قلت. فإذا نقوا وهذبوا دخلوا الجنة. وإنما عرفوا منازلهم بها لتكرر عرضها عليهم بالغداة والعشي، فيقال له: هذا مقعدك حتى يبعثك الله يوم القيامة.\nوقال المهلب: هذِه المقاصة إنما تكون في المظالم في الأبدان من اللطمة وشبهها، مما يمكن فيه أداء القصاص بحضور بدنه، فيقال\n_________\n(^١) وقع بهامش الأصل: في \"الكاشف\" مخرومًا يشبه: أربع وخمسين ومائة، ولعله في \"الوفيات\" في سنة ٥٢.\n(^٢) ورد بهامش الأصل: الراجح في اسم أبي المتوكل داود.","vol":"15","page":568},{"text":"للمظلوم: إن شئت أن تنتصف وإن شئت أن تعفو.\nوقال غيره: الآثار تدل على أنه لا قصاص في الآخرة في العرض والمال وغيره إلا بالحسنات والسيئات، فمن ظلم غيره وكانت له حسنات أخذ منها وزيد في حسنات المظلوم، فإن لم يكن للظالم حسنات أخذ من سيئات المظلوم وردت على الظالم (^١).\nقلت: قد روى أبو الفضل في \"ترغيبه\" (^٢) من حديث سعيد بن المسيب أنه - ﵇ - قال: \"إذا فرغ الله من القضاء أقبل على البهائم حتى أنه ليجعل للجماء التي تنطحها القرناء قرنين تنطح بهما الأخرى\".\nوقال ابن التين: القنطرة: كل شيء ينصب على عين أو وادٍ أو شيء له عين، ويحتمل أن يكون طرف الصراط، قاله الداودي.\nوقال الهروي: سمي البناء قنطرة؛ لتكاتف بعض البناء على بعض، والقناطر عند العرب: الملأ الكبير، وسماها القرطبي: الصراط الثاني (^٣). والأول لأهل المحشر كلهم إلا من دخل الجنة بغير حساب أو تلتقطه عنق النار، فإذا خلص من خلص من الأكثر - ولا يخلص منه إلا المؤمنون حبسوا على صراط خاص بهم، ولا يرجع إلى النار من هذا أحد، وهو معنى قوله: \"يخلص المؤمنون من النار\"، أي: من الصراط المضروب على النار.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٦٨ - ٥٦٩.\n(^٢) هو محمد بن أبي القاسم، أبو الفضل البقالي الحنفي الخوارزمي المعروف\nبالآدمي، توفي سنة ٥٧٦ هـ، وكتابه هو \"ترغيب العلم\" انظر: \"كشف الظنون\" ١/ ٤٠٠، \"هدية العارفين\" ١/ ٤٩٧.\n(^٣) \"التذكر\" ص ٣٩٢.","vol":"15","page":569},{"text":"قال مقاتل: إذا قطعوا جسر جهنم حبسوا على قنطرة بين الجنة والنار، فإذا هذبوا قال لهم رضوان: سلام عليكم.\nوذكر القرطبي حديثًا أن الجنة بعد الصراط، فلعله بعد الثاني، هذا بدليل حديث البخاري أو يكون ذلك في حق من يدخل النار ويخرج بالشفاعة، فهؤلاء لا يحبسون بل إذا خرجوا بثوا على أنهار الجنة.\nوقد صحَّ عن النبي - ﷺ - أنه قال: \"أصحاب الجسر محبوسون بين الجنة والنار يسئلون عن فضول أموال كانت بأيديهم\" (^١)، ولا تعارض بين هذا وحديث الباب؛ لأن معناهما مختلف لاختلاف أحوال الناس، وكذا لا تعارض بين قوله: \"لأحدهم أهدى بمنزله كان في الدنيا\" وبين قول عبد الله بن سلام: إن الملائكة تدلهم على طريق الجنة. فإن هذا يكون ممن لم يحبس على قنطرة ولم يدخل النار، فيخرج منها فيطرح على باب الجنة. وقد يحتمل أن يكون ذلك في الجمع، فإذا وصلت بهم الملائكة كان كل واحد أعرف بمنزله، وهو معنى قوله تعالى: ﴿وَيُدْخِلُهُمُ الجَنَّةَ عَرَّفَهَا لَهُمْ (٦)﴾ [محمد: ٦] وقال أكثر المفسرين: إذا دخل أهل الجنة الجنة يقال لهم: تفرقوا إلى منازلكم فهم أعرف بها من أهل (الجمعة) (^٢) إذا انصرفوا. وقيل: إن هذا التعريف إلى المنازل بدليل وهو الملك الموكل بعمل العبد يمشي بين يديه (^٣). وفيه بعد.\n_________\n(^١) كذا ساقه المصنف وتابعه العيني في \"عمدة القاري\"، ولم أقف عليه بهذا اللفظ وهو عند البخاري كما سيأتي (٥١٩٦) بلفظ: \"قمت على باب الجنة فكان عامة من دخلها من المساكين، وأصحاب الجد محبوسون غير أن أصحاب النار قد أمر بهم إلى النار .. \".\n(^٢) في الأصل: الجنة، والمثبت من \"التذكرة\".\n(^٣) \"التذكر\" ص ٣٩٢ - ٣٩٤.","vol":"15","page":570},{"text":"وقوله: (\"يتقاصون\") أي: يتتاركون؛ لأنه ليس موضع مقاصة ولا حساب؛ لكن يلقي الرب ﷻ في قلوبهم العفو لبعضهم عن بعض، فيتتاركون أو يعوض الله بعضهم من بعض. قال صاحب \"المطالع\": قوله: (\"نقوا وهذبوا\") لكافتهم، وعند المستملي: حتى إذا نقصوا وهدأوا. والتنقية: إفراد الجيد من الرديء، وسيأتي له تكملة في الرقاق والحشر إن شاء الله تعالى.","vol":"15","page":571},{"text":"<span data-type='title' id=toc-1781>٢ - باب قَوْلِ اللهِ تَعَالَى: ﴿أَلَا لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ﴾ [هود: ١٨]</span>\n٢٤٤١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ قَالَ: أَخْبَرَنِي قَتَادَةُ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ المَازِنِيِّ قَالَ: بَيْنَمَا أَنَا أَمْشِي مَعَ ابْنِ عُمَرَ ﵄ آخِذٌ بِيَدِهِ إِذْ عَرَضَ رَجُلٌ، فَقَالَ: كَيْفَ سَمِعْتَ رَسُولَ اللهِ - ﷺ - فِي النَّجْوَى؟ فَقَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّ اللهَ يُدْنِي المُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ، وَيَسْتُرُهُ فَيَقُولُ: أَتَعْرِفُ ذَنْبَ كَذَا؟ أَتَعْرِفُ ذَنْبَ كَذَا؟ فَيَقُولُ: نَعَمْ أَيْ رَبِّ. حَتَّى إِذَا قَرَّرَهُ بِذُنُوبِهِ وَرَأَى فِي نَفْسِهِ أَنَّهُ هَلَكَ قَالَ: سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا، وَأَنَا أَغْفِرُهَا لَكَ اليَوْمَ. فَيُعْطَى كِتَابَ حَسَنَاتِهِ، وَأَمَّا الكَافِرُ وَالمُنَافِقُونَ، فَيَقُولُ الأَشْهَادُ: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ﴾ \". [هود: ١٨]. [٤٦٨٥، ٦٠٧٠، ٧٥١٤ - مسلم: ٢٧٦٨ - فتح ٥/ ٩٦]\nذكر فيه حديث ابن عُمَرَ فِي النَّجْوَى؟ فَقَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّ اللهَ لَيُدْنِي المُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ، وَيَسْتُرُهُ فَيَقُولُ: أَتَعْرِفُ ذَنْبَ كَذَا؟ أَتَعْرِفُ ذَنْبَ كَذَا؟ فَيَقُولُ: نَعَمْ أَيْ رَبِّ. حَتَّى إِذَا قَرَّرَهُ بِذُنُوبِهِ وَرَأَى فِي نَفْسِهِ أَنَّهُ هَلَكَ قَالَ: سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا، وَأَنَا أَغْفِرُهَا لَكَ اليَوْمَ. فَيُعْطَى كِتَابَ حَسَنَاتِهِ، وَأَمَّا الكَافِرُ وَالمُنَافِقُ، فَيَقُولُ الأَشْهَادُ: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ﴾ \".\nالشرح:\n(النجوى): ما يكلمه به ولا يسمعه غيره.\nو(كنفه) ستره.\nو(الأشهاد): الأنبياء أو الملائكة أو الخلائق، أو الأنبياء والمرسلون والملائكة والمؤمنون والأجساد.","vol":"15","page":572},{"text":"يؤيد الأول قوله: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ [النساء: ٤١] الآية.\nو(الأشهاد): جمع شهيد كشريف وأشراف أو شاهد كصاحب وأصحاب.\nقال المهلب: فيه عظيم تفضل الله تعالى على عباده وستره لذنوبهم\nيوم القيامة، وأنه يغفر ذنوب من شاء منهم، بخلاف قول من أنفذ الوعيد على أهل الإيمان؛ لأنه لم يستثن في هذا الحديث ممن يضع عليه كنفه وستره أحدًا إلا الكفار والمنافقين، وأنهم الذين ينادى عليهم على رءوس الأشهاد باللعنة لهم.\nوسيأتي في كتاب: الأدب في باب: ستر المؤمن على نفسه (^١) حديث الباب والاستقصاء فيه.\nوفي كتاب التوحيد في باب: كلام الرب تعالى يوم القيامة مع الأنبياء وغيرهم (^٢)، ويأتي أيضًا في: تفسير سورة هود (^٣)، وهو حجة أيضًا لأهل السنة أن أهل الذنوب من المؤمنين لا يكفرون بالمعاصي\nكما زعمت الخوارج.\nوالمراد بالظلم في الآية: الكفر والنفاق، كما ذكر في الحديث: وليس كل ظلم يدخل في معنى الآية ويستحق اللعنة؛ لأنه لا تكون عقوبة الكفر عند الله كعقوبة صغائر الذنوب، واللعن: الإبعاد، فدلت\nهذِه الآية أن الكلام ليس على العموم وأنه يفتقر إلى ما يبين معناه.\n_________\n(^١) سيأتي برقم (٦٠٧٠).\n(^٢) سيأتي برقم (٧٥١٤).\n(^٣) سيأتي برقم (٤٦٨٥) باب: قوله: ﴿وَيَقُولُ الْأَشْهَادُ﴾.","vol":"15","page":573},{"text":"وهذا الحديث يبين أن قوله تعالى: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ [التكاثر: ٨] أن السؤال عن النعيم الحلال، إنما هو سؤال تقرير وتوقيف له على نعمه التي أنعم بها عليه، ألا ترى أنه تعالى يوقفه على ذنوبه التي عصاه فيها ثم يغفرها له، وإذا كان ذلك فسؤاله تعالى عباده عن النعيم الحلال أولى أن يكون سؤال تقرير، لا سؤال حساب وانتقام.","vol":"15","page":574},{"text":"<span data-type='title' id=toc-1782>٣ - باب لَا يَظْلِمُ المُسْلِمُ المُسْلِمَ وَلَا يُسْلِمُهُ</span>\n٢٤٤٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَالِمًا أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"المُسْلِمُ أَخُو المُسْلِمِ، لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ، وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللهُ فِي حَاجَتِهِ، وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَرَّجَ اللهُ عَنْهُ كُرْبَةً مِنْ كُرُبَاتِ يَوْمِ القِيَامَةِ، وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللهُ يَوْمَ القِيَامَةِ\". [٦٩٥١ - مسلم: ٢٥٨٠ - فتح ٥/ ٩٧]\nذكر فيه حديث ابن عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"المُسْلِمُ أَخُو المُسْلِمِ، لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ، وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللهُ فِي حَاجَتِهِ، وَمَنْ فَرَّجَ عَنْ مُسْلِم كُرْبَةً فَرَّجَ اللهُ عَنْهُ كُرْبَةً مِنْ كُرُبِ يَوْمِ القِيَامَةِ، وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللهُ يَوْمَ القِيَامَةِ\".\nهذا الحديث أخرجه مسلم أيضًا. قال الترمذي: غريب (^١).\nوأخرجه من حديث أبي هريرة وهو في مسلم أيضًا، قال: قال رسول الله - ﷺ -: \"من نفس عن مؤمن كربة من كرب الدنيا نفس الله عنه كربة من كرب الآخرة، ومن ستر على مسلم ستره الله في الدنيا والآخرة، والله في عون العبد ما كان العبد في عون أخيه\" (^٢).\nولمسلم عن عقبة بن عامر مرفوعًا: \"المؤمن أخو المؤمن\" الحديث (^٣). وهو حديث شريف يحتوي على كثير من آداب الإسلام.\n_________\n(^١) الترمذي (١٤٢٦)، وقال: هذا حديث حسن صحيح غريب.\n(^٢) مسلم (٢٦٩٩) كتاب: الذكر، باب: فضل الاجتماع على تلاوة القرآن، والترمذي (١٤٢٥).\n(^٣) مسلم (١٤١٤) كتاب: النكاح، باب: تحريم الخطبة على خطبة أخيه.","vol":"15","page":575},{"text":"ومعنى (\"لا يسلمه\"): لا يتركه مع من يؤذيه، بل ينصره ويدفع عنه، ونصره فرض كما سيأتي. قال ابن التين: كونه لا يظلمه فرض عليه.\n(\"ولا يسلمه\") قال أبو عبد الملك: هو مستحب.\nوظاهر كلام الداودي أنه كظلمه، وهو يحتاج إلى تفصيل إما أن يفجأه عدو أو نحوه فيجب عليه نصره، وأما أن يعينه في أمر دنياه فمستحب.\nوقوله: (\"المسلم أخو المسلم\") هو من قول الله تعالى: ﴿إِنَّمَا المُؤْمِنُونَ إِخْوَةٌ﴾ [الحجرات: ١٠] والله تعالى حرم كثير الظلم وقليله.\nوقوله: (\"ولا يسلمه\") هو مثل قوله - ﵇ -: \"انصر أخاك ظالمًا أو مظلومًا\" (^١).\nوباقي الحديث حض على التعاون وحسن المعاشرة والألفة والستر على المؤمن وترك التسمع به والإشهار لذنوبه، وقال تعالى: ﴿وَتَعَاوَنُوا عَلَى البِرِّ وَالتَّقْوَى﴾ [المائدة: ٢].\nوفيه: أن المجازاة في الآخرة قد تكون من جنس الطاعة في الدنيا.\nوقال ابن المنذر: ويستحب لمن اطلع من أخيه على عورة أو زلة توجب حدًّا أو تعزيرًا أو يلحقه في ذلك عيب أو عار أن يستر عليه رجاء الثواب، ويجب لمن بُلِيَ بذلك أن يستتر بستر الله، فإن لم يفعل ذلك الذي أصاب الحد، وأبدى ذلك للإمام وأقر بالحد لم يكن آثمًا؛ لأنا لم نجد في الأخبار الثابتة عن رسول الله - ﷺ - أنه نهى عن ذلك؛ بل الأخبار دالة على أن من أصاب حدًا أقيم عليه فهو كفارته (^٢).\n_________\n(^١) سيأتي في الباب الذي بعده.\n(^٢) \"الإشراف\" ٣/ ٥٥ - ٥٦.","vol":"15","page":576},{"text":"قلت: والستر عليه لا يدفع الإنكار عليه خفية، وهذا في غير المجاهر بل الذي وقع ذلك فلتة أو زلة، أما المجاهر فخارج عنه ولا غيبة له لحديث: \"أترعون عن ذكر الفاجر اذكروه بما فيه يحذره الناس\" (^١) لكنه ضعيف. ومعنى (فرج كربة): غمة.\nوقولى: (\"من كرب\"). وفي رواية: \"من كربات\"، وعليها اقتصر ابن التين قال: وضبط بضم الراء، ويجوز فتحها وإسكانها.\n_________\n(^١) رواه ابن أبي الدنيا في \"الصمت\" ص ١٤١ (٢٢٠)، وابن حبان في \"المجروحين\" ١/ ٢٢٠، والطبراني ١٩/ ٤١٨ (١٠١٠)، وابن عدي في \"الكامل\" ٢/ ٤٣٠؛ كلهم من حديث معاوية بن حيدة، وروى ابن عدي عن الإمام أحمد أنه قال: هذا حديث منكر.","vol":"15","page":577},{"text":"<span data-type='title' id=toc-1783>٤ - باب أَعِنْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا</span>\n٢٤٤٣ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا عُبَيْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ أَنَسٍ، وَحُمَيْدٌ الطَّوِيلُ سَمِعَا أَنَسَ بْنَ مَالِكٍ ﵁ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ - \"انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا\". [٢٤٤٤، ٦٩٥٢ - فتح ٥/ ٩٨]\n\n٢٤٤٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا\". قَالُوا: يَا رَسُولَ اللهِ، هَذَا نَنْصُرُهُ مَظْلُومًا، فَكَيْفَ نَنْصُرُهُ ظَالِمًا؟ قَالَ: \"تَأْخُذُ فَوْقَ يَدَيْهِ\". [انظر: ٢٤٤٣ - فتح ٥/ ٩٨]\nذكر فيه حديث أَنَسٍ: قَالَ رَسُولُ اللهِ - ﷺ -: \"انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا\".\nوفي رواية (^١): قَالَ يَا رَسُولَ اللهِ، هذا نَنْصُره مَظْلُومًا، فَكَيْفَ نَنْصُرُهُ ظَالِمًا؟ قَالَ: \"تَأْخُذُ فَوْقَ بَدَيْهِ\".\nالنصرة عند العرب: الإعانة والتأييد، وقد فسر الشارع أن نصر الظالم منعه من الظلم؛ لأنه إذا تركه على ظلمه ولم يكفه عنه أداه إلى أن يقتص منه، فمنعك له ما يوجب عليه القصاص نصرة له، وهذا من باب الحكم للشيء، وتسميته بما يئول إليه وهو من عجيب الفصاحة ووجيز البلاغة، وسيأتي إيضاحه في الباب بعده.\nواعلم أن البخاري روى هذا الحديث عن شيخين أحدهما: عثمان بن أبي شيبة، والثاني: مسدد.\n_________\n(^١) ورد بهامش الأصل: ساقها البخاري بسنده إلى حميد، عن أنس أيضًا وأولها أول الحديث الذي قبلها.","vol":"15","page":578},{"text":"وأبو بكر بن أبي شيبة رواه مطولًا، والبخاري رواه عن عثمان مختصرًا، ولفظ ابن أبي شيبة (^١) قيل: يا رسول الله، هذا أنصره مظلومًا فكيف أنصره ظالمًا؟ قال: \"تمنعه من الظلم وتحجزه\".\nثم إن البخاري بوب بلفظ: أَعِنْ. وأورد لفظ: \"انصر\" ولا شك أنه أعانه، وعثمان شيخ البخاري رواه كتبويبه، كما ساقه أبو نعيم، فيجوز أن يكون قصر به.\nوزعم المفضل بن سلمة في كتاب \"الفاخر\" أن أول من قال: أنصر أخاك ظالمًا أو مظلومًا جندب بن العنبر بن عمرو بن تميم بن مري بن أُدّ بقوله لسعيد بن زيد مناة لما أسر:\nيا أيها المرء الكريم المكسوم … انصر أخاك ظالمًا أو مظلوم\nوأنشد التاريخي للأسلع بن عبد الله النعامي:\nإذا أنا لم أنصر أخي وهو ظالمُ … على القوم لم أنصر أخي حين يُظْلَمُ\n_________\n(^١) ورد بهامش الأصل: يعني: أبا بكر.","vol":"15","page":579},{"text":"<span data-type='title' id=toc-1784>٥ - باب نَصْرِ المَظْلُومِ</span>\n٢٤٤٥ - حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَشْعَثِ بْنِ سُلَيْمٍ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ سُوَيْدٍ، سَمِعْتُ البَرَاءَ بْنَ عَازِبٍ ﵄ قَالَ: أَمَرَنَا النَّبِيُّ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ. فَذَكَرَ: عِيَادَةَ المَرِيضِ، وَاتِّبَاعَ الجَنَائِزِ، وَتَشْمِيتَ العَاطِسِ، وَرَدَّ السَّلَامِ، وَنَصْرَ المَظْلُومِ، وَإِجَابَةَ الدَّاعِى، وَإِبْرَارَ المُقْسِمِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ٥/ ٩٩]\n\n٢٤٤٦ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المُؤْمِنُ لِلْمُؤْمِنِ كَالبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا\". وَشَبَّكَ بَيْنَ أَصَابِعِهِ. [انظر: ٤٨١ - مسلم: ٢٥٨٥ - فتح ٥/ ٩٩]\nذكر فيه حديث البَرَاءِ: أَمَرَنَا النَّبِيُّ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ. فَذَكَرَ: عِيَادَةَ المَرِيضِ، وَاتِّباعَ الجَنَائِزِ، وَتَشْمِيتَ العَاطِسِ، وَرَدَّ السَّلَامِ، وَنَصْرَ المَظْلُومِ، وإِجَابَةَ الدَّاعِي، وإِبْرَارَ المُقْسِمِ.\nوحديث أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المُؤْمِنُ لِلْمُؤْمِنِ كَالبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا\". وَشَبَّكَ بَيْنَ أَصَابِعِهِ.\nهذان الحديثان سلفا، الأول: في الجنائز، والثاني: في باب تشبيك الأصابع في المسجد.\nونصر المظلوم فرض واجب على المؤمنين على الكفاية، فمن قام به سقط عن الباقين، ويتعين فرض ذلك على السلطان، ثم على كل من له قدرة على نصرته إذا لم يكن هناك من ينصره غيره من سلطان وشبهه.\nوأما عيادة المريض فهي سنة مرغب فيها مندوب إليها.\nواتباع الجنائز من فروض الكفايات لمن قام بها.","vol":"15","page":580},{"text":"وتشميت العاطس سنة (^١). وقيل: فرض كفاية. حكاه ابن بطال (^٢)، وبه قال ابن سراقة -من أصحابنا- في كتاب \"الدرة\" أنه واجب كرد السلام، وإجابة الداعي سنة أيضًا إلا إنه في الوليمة فرض عين، وقيل: فرض كفاية، وقيل: سنة.\nوقال ابن بطال: هو في الوليمة آكد، وإبرار المقسم مندوب إليه إذا أقسم عليه في مباح يستطيع فعله، فإن أقسم على ما لا يجوز أو يشق على صاحبه لم يندب إلى الوفاء به، وسيأتي كلام الطبري في حديث البراء في إفشاء السلام من الاستئذان بعد تقصي القول في معانيه -إن شاء الله تعالى- وفي النكاح في إجابة دعوة الوليمة، وقد سلف جملة منه في الجنائز (^٣).\n_________\n(^١) ورد بهامش الأصل: أو على الكفاية كما صرح به بعض أصحابنا في عدة مسائل معها.\n(^٢) \"شرح ابن بطال\" ٦/ ٥٧٣.\n(^٣) \"شرح ابن بطال\" ٦/ ٥٧٣ - ٥٧٤.","vol":"15","page":581},{"text":"<span data-type='title' id=toc-1785>٦ - باب الاِنْتِصَارِ مِنَ الظَّالِمِ</span>\nلِقَوْلِهِ جَلَّ ذِكْرُهُ: ﴿لَا يُحِبُّ اللهُ الجَهْرَ بِالسُّوءِ مِنَ القَوْلِ إِلَّا مَنْ ظُلِمَ وَكَانَ اللهُ سَمِيعًا عَلِيمًا﴾ [النساء: ١٤٨]. ﴿وَالَّذِينَ إِذَا أَصَابَهُمُ البَغْىُ هُمْ يَنْتَصِرُونَ﴾ [الشورى: ٣٩]. قَالَ إِبْرَاهِيمُ: كَانُوا يَكْرَهُونَ أَنْ يُسْتَذَلُّوا، فَإِذَا قَدَرُوا عَفَوْا. [فتح: ٥/ ٩٩]\nالشرح:\nالانتصار من الظالم مباح بهذِه الآية.\nروى ابن أبي نجيح عن مجاهد قال: نزلت هذِه الآية في الرجل يمر بالرجل فلا يضيفه فرخص له أن يقول فيه: إنه لم يحسن ضيافته ويؤذيه بما فعل به (^١).\nوقيل ﴿إِلَّا مَنْ ظُلِمَ﴾ الآية [النساء: ١٤٨] يدعو على ظالمه أو يخبر بظلمه إياه أو يستنصر منه.\nوقيل: إنه الصديق شتمه رجل فسكت، ثم أعاد فردَّ عليه.\nوقال تعالى: ﴿وَالَّذِينَ إِذَا أَصَابَهُمُ البَغْيُ﴾ الآية [الشورى: ٣٩] أي: بغي المشركين عليهم، في الذين انتصروا منهم بالسيف. أو إذا بغى عليهم باغ كره أن يستذلوا لئلا يجترئ عليهم الفساق، فإذا قدروا عفوا كما ذكر عن إبراهيم، وقد أخرجه عبد بن حميد في \"تفسيره\" عن قبيصة، ثنا سفيان، عن منصور عنه -كما ذكره البخاري، وفي رواية أخرى كما ذكرنا- ولفظه: قال منصور: سألته عن الآية قال: كانوا يكرهون للمؤمنين أن يذلوا أنفسهم فيتجرأ الفساق عليهم، هذا يرد قول ابن التين: قول\n_________\n(^١) \"تفسير مجاهد\" ١/ ١٧٩، ورواه الطبري ٤/ ٣٤٠ - ٣٤١.","vol":"15","page":582},{"text":"إبراهيم كانوا يكرهون أن يذلوا، زاد غيره: فيجترئ عليهم الفساق. وقد علمت أنه زادها لا غيره.\nوقيل: معنى الآية: إذا بُغي عليهم تناصروا وأزالوه، وقال تعالى: ﴿وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ (٤١)﴾ [الشورى: ٤١] أي: استوفى حقه، فأباح الانتصار بهذِه الآيات.\nو(البغي): الظلم، فينتصر المظلوم ممن ظلمه، فيقتص منه جزاء سيئة سيئة مثلها، وقراءة العامة: (ظُلم) بضم الظاء، أي: فإنه يذكر ما فُعل به كما أسلفناه.\nقال الحسن: لا ينبغي أن يدعو عليه وليقل: اللهم أعني عليه (^١).\nوقال قطرب: يريد المكره عليه فإنه موضوع عنه وإن كفر (^٢).\nوقرئ بفتح الظاء، قال الضحاك: فإنه يجهر فيه اعتداء (^٣).\nوقيل: ﴿إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨] فقال سوءًا، فإنه ينبغي أن يأخذوا على يديه ويكون استثناء ليس من الأول (^٤).\nوأما قول إبراهيم: إنهم كانوا يكرهون أن يُستذلوا فإنه - ﵇ - قد روي عنه هذا المعنى في استعاذته من غلبة الرجال ومن شماتة الأعداء (^٥).\n_________\n(^١) رواه الطبري ٤/ ٣٣٩ - ٣٤٠ (١٠٧٥٧).\n(^٢) انظر: \"معاني القرآن\" للنحاس ٢/ ٢٢٦ - ٢٢٧.\n(^٣) ذكره النحاس في \"معاني القرآن\" ٢/ ٢٢٦، عقب قول الضحاك، ولم ينسبه إليه.\n(^٤) انظر: \"معاني القرآن\" للنحاس ٢/ ٢٢٥ - ٢٢٦.\n(^٥) استعاذته - ﷺ - من غلبة الرجال، سيأتي برقم (٢٨٩٣) كتاب: الجهاد، باب من غزا بصبي للخدمة، من حديث أنس، واستعاذته - ﷺ - من شماتة الأعداء، ستأتي برقم (٦٣٤٧) كتاب: الدعوات، باب: التعوذ من جهد النبلاء، من حديث أبي هريرة؛ ورواه النسائي ٨/ ٢٦٥، وأحمد ٢/ ١٧٣ من حديث عبد الله بن عمرو بن العاص، بلفظ: \"غلبة العدو وشماتة الأعداء\".","vol":"15","page":583},{"text":"وقوله: (فإذا قدروا عفوا)، فإن العفو أجمل وأفضل لما جاء في ثوابه وعظيم أجره، وقد أثنى الله على من فعل ذلك فقال: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الأُمُورِ (٤٣)﴾ [الشورى: ٤٣] وهذِه السبيل امتثل الشارع في خاصة نفسه، فكان لا ينتقم لنفسه ولا يقتص ممن جفا عليه ولم يوقره، وقد جفا عليه كثير من الأعراب وقال له القائل (^١): إنك ما عدلت منذ اليوم (^٢). فآثر الأخذ بالعفو وليسن لأمته.\nوقال الداودي لما ذكر قول إبراهيم: سببه أنه قد تنتهك حرمته ويؤخذ ماله ويضيع حقه.\nقال: ولما ولي الحجاج العراق قال: لا يؤم مولى. فقال أهل مسجد ليحيى بن وثاب (خ م ت س ق) وكان يؤمهم: قد أمر الأمير أن لا يؤم مولى وأنت مولى. فقال: ليس عن مثلي نهى. وكان أحد القراء واحد العلماء فمضى إلى قرب قصر الحجاج فجلس يقرأ، فقال الحجاج ماله؟ قيل له: هو مولى وأنت نهيت لا يؤم مولى فقال: ليس عن مثل هذا نهيت، فرجع يحيى فصلى بهم صلاة يؤم ثم قال: إنما كرهت أن تذلوني، فهذا صار إليَّ فوالله الذي لا إله إلا هو لا أصلي بكم أبدًا (^٣).\n_________\n(^١) ورد بهامش الأصل: القائل ذو الخويصرة.\n(^٢) رواه أحمد ٣/ ٦٥، وسيأتي برقم (٣٦١٠) كتاب: المناقب، باب: علامات النبوة، بلفظ: يا رسول الله اعدل؛ كلاهما من حديث أبي سعيد الخدري.\n(^٣) رواها العجلي في \"ثقاته\" ٢/ ٣٥٨ ترجمة (١٩٩٩)، وانظر في ترجمته \"الطبقات\" ٦/ ٢٩٩، و\"تهذيب الكمال\" ٣٢/ ٢٦.","vol":"15","page":584},{"text":"<span data-type='title' id=toc-1786>٧ - باب عَفْوِ المَظْلُومِ</span>\nلِقَوْلِهِ تَعَالَى -﷿-: ﴿إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا﴾ [النساء: ١٤٩]، ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ﴾ إلى قوله: ﴿إِلَى مَرَدٍّ مِنْ سَبِيلٍ﴾ [الشورى: ٤٠ - ٤٤] [فتح ٥/ ١٠٠]\nالتفسير:\nمعنى ﴿إِنْ تُبْدُوا خَيْرًا﴾ [النساء: ١٤٩] بدلًا من السوء أو تخفوا السوء، وإن لم تبدوا خيرًا عفوًا عن السوء كان أولى، وإن كان ترك العفو جائزًا.\nوقال الثعلبي: الخير هنا: المال، وقيل: الحسنة. وقوله تعالى: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ [الشورى: ٤٠] يريد به القصاص في الجراح المتماثلة أو في الجراح.\nوإذا قال: أخزاه الله أو لعنه الله قابله بمثله، ولا يقابل القذف بالقذف ولا الكذب بالكذب. وأصلح العمل، أي: بينه وبين أخيه فأجره على رب العفو. وسميت الثانية سيئة لازدواج الكلام، ليعلم أنه\nجزاء على الأول.\nوقوله: (﴿وَلَمَنِ انْتَصَرَ﴾) [الشورى: ٤١] سلف تفسيرها في الباب قبله. قال قتادة: هذا في القصاص، وأما من ظلمك فلا يحل لك أن تظلمه (^١).\n_________\n(^١) رواه عبد الرزاق في \"التفسير\" ٢/ ١٥٧ - ١٥٨ (٢٧٤٦)، والطبري ١١/ ١٥٧ (٣٠٧٣١).","vol":"15","page":585},{"text":"وروي عن الحسن قال: إذا لُعن لَعن، وإذا سُب دسَب ما لم يكن حدًّا أو كلمة لا تصلح (^١). وقيل: المستحب العفو بدليل: ﴿وَلَمَن صَبَرَ وَغَفَرَ﴾ [الشورى: ٤٣].\nوالصحيح لا كراهة فيه وأنه مخير، نعم الأفضل العفو من غير كراهة في الآخَر، ومن كانت له زلة وعلم أنه لا يعود إلى ظلمه كان الصبر أولى، ومن كان متماديًا على جرأته فالصبر فيه ليس بمحمود.\nوقوله: (﴿إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ﴾) [الشورى: ٤٢] أي: بعداوتهم، أي: بالشرك المخالف لدينهم، ﴿وَيَبغُونَ﴾ [الشورى: ٤٢] يعملون المعاصي، أو نزلت في النفوس والأموال، أو ما ترجوه قريش من أن يكون بمكة غير الإسلام.\n﴿عَزم الأُمُورِ﴾ [الشورى: ٤٣] العزائم التي أمر الله بها أو عزائم الصواب التي وفق لها، نزلت مع ثلاث آيات قبلها في أبي بكر، شتمه بعض الأنصار فرد عليه ثم سكت عنه، وقد سلف.\nوما أسلفناه من أن العفو أولى وجهه ما جاء فيه من الترغيب.\nوروي عن أحمد بن حنبل قال: قد جعلت المعتصم بالله في حل من ضربي ومحنتي؛ لأنه حدثني هاشم بن القاسم عن ابن المبارك: حدثني من سمع الحسن البصري يقول: إذا جثت الأمم بين يدي رب العالمين يوم القيامة ينادي منادٍ: ليقم من أجره على الله. فلا يقوم إلا من عفا في الدنيا، ويصدق هذا الحديث قوله تعالى: ﴿فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللهِ﴾ [الشورى: ٤٠] وكان أحمد يقول: ما أحب أن يعذب الله بسببي أحدًا (^٢).\n_________\n(^١) انظر: \"معاني القرآن\" للنحاس ٢/ ٣٢٣.\n(^٢) انظر: \"حلية الأولياء\" ٩/ ٢٠٣ - ٢٠٤، \"محنة الإمام أحمد\" للمقدسي ص ٩٨ - ٩٩.","vol":"15","page":586},{"text":"وقال ابن الأنباري: كان الحسن البصري يدعو ذات ليلة: اللهم اعف عمن ظلمني. وأكثر في ذلك فقال له رجل: يا أبا سعيد، لقد سمعتك الليلة تدعو لمن ظلمك حتى تمنيت أن أكون أنا فيمن ظلمك، فما دعاك إلى ذلك: قال: قوله تعالى: ﴿فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللهِ﴾.","vol":"15","page":587},{"text":"<span data-type='title' id=toc-1787>٨ - باب الظُّلْمُ ظُلُمَاتٌ يَوْمَ القِيَامَةِ</span>\n٢٤٤٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عَبْدُ العَزِيزِ المَاجِشُونُ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الظُّلْمُ ظُلُمَاتٌ يَوْمَ القِيَامَةِ\". [مسلم: ٢٥٧٩ - فتح ٥/ ١٠٠]\nذكر فيه حديث ابن عُمَرَ: قَالَ النَّبِيُّ - ﷺ -: \"الظُّلْمُ ظُلُمَاتٌ يَوْمَ القِيَامَةِ\".\nوقد أخرجه مسلم أيضًا وأخرجاه من حديث جابر أيضًا بلفظ: \"اتقوا الظلم فإن الظلم ظلمات يوم القيامة، واتقوا الشح فإن الشح أهلك من كان قبلكم حملهم على أن سفكوا دماءهم واستحلوا\nمحارمهم\" (^١).\nوقال الترمذي في الأول حديث حسن غريب من حديث ابن عمر (^٢).\nقلت: وروي، من حديث عبد الله بن عمرو مرفوعًا: \"إياكم والظلم فإن الظلم ظلمات يوم القيامة، وإياكم والفحش فإن الله لا يحب الفحش ولا التفحش\" (^٣).\nوالظلم يشتمل على معصيتين أخذ مال الغير بغير حق، ومبارزة الآمر بالعدل بالمخالفة، وهذِه أدهى؛ لأنه لا يكاد يقع الظلم إلا للضعيف الذي لا ناصر له غير الله تعالى، وإنما ينشأ من ظلمة القلب؛ لأنه لو استنار بنور الهدى لنظر في العواقب، نبه عليه ابن الجوزي.\n_________\n(^١) مسلم (٢٥٧٨) كتاب: البر والصلة، باب: تحريم الظلم، ولم يخرجه البخاري في \"الصحيح\"، وإنما أخرجه في \"الأدب المفرد\" برقم (٤٨٣).\n(^٢) الترمذي (٢٠٣٠).\n(^٣) رواه أبو داود (١٦٩٨)، وأحمد ٢/ ١٥٩ - ١٦٠، واللفظ لأحمد.","vol":"15","page":588},{"text":"وقال القزاز: الظلم هنا هو الشرك، أي: هو عليهم ظلام وعمى، ومن هذا زعم بعض اللغويين أن اشتقاق الظلم من الظلام كأن ما عليه في ظلام عن الحق، والذي عليه الأكثرون أنه وضع الشيء في غير موضعه.\nقال المهلب: وهذِه الظلمات لا نعرف كيف هي؟ إن كانت من عمى القلب أو هي ظلمات على البصر، والذي يدل عليه القرآن أنها ظلمات على البصر حتى لا يهتدي سبيلًا، قال الله تعالى: ﴿يَوْمَ يَقُولُ المُنَافِقُونَ وَالمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ بِسُورٍ﴾ [الحديد: ١٣] فدلت هذِه الآية أنهم حين منعوا النور بقوا في ظلمة غشيت لأبصارهم، كما كانت أبصارهم في الدنيا عليها غشاوة من الكفر، وقال تعالى في المؤمنين: ﴿يَسْعَى نُورُهُمْ﴾ [الحديد: ١٢] [فأثاب] (^١) المؤمنين بلزوم نور الإيمان لهم ولذذهم بالنظر إليه وقوى\nبه أبصارهم، وعاقب الكفار والمنافقين بأن أظلم عليهم ومنعهم لذة النظر إليه تعالى، وهذا حديث مجمل بينه دليل القرآن.\n_________\n(^١) في الأصل: (فأثابت)، والمثبت من \"شرح ابن بطال\" ٦/ ٥٧٦.","vol":"15","page":589},{"text":"<span data-type='title' id=toc-1788>٩ - باب الاِتِّقَاءِ وَالحَذَرِ مِنْ دَعْوَةِ المَظْلُومِ</span>\n٢٤٤٨ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ المَكِّيُّ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، عَنْ أَبِي مَعْبَدٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مُعَاذًا إِلَى اليَمَنِ، فَقَالَ: \"اتَّقِ دَعْوَةَ المَظْلُومِ، فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللهِ حِجَابٌ\". [انظر: ١٣٩٥ - مسلم: ١٩ - فتح ٥/ ١٠٠]\nذكر فيه حديث ابن عَبَّاسٍ أَنَّ النَّبِيِّ - ﷺ - بَعَثَ مُعَاذًا إِلَى اليَمَنِ، فَقَالَ: \"اتَّقِ دَعْوَةَ المَظْلُومِ، فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللهِ حِجَاب\".\nهذا الحديث تقدم في الزكاة، ويريد به أنه لا يردها، ولو كانت من كافر لم ينجح بظلمه. وقد فسر ذلك عمر في حديث الحمى فقال: اتق دعوة المظلوم فإنها مجابة (^١).\nوقد روى ابن أبي شيبة من حديث أبي هريرة مرفوعًا: \"دعوة المظلوم مجابة، وإن كان فاجرًا فجوره على نفسه\" (^٢).\nوقال عون بن عبد الله: أربع دعوات لا تُرد ولا يحجبن عن الله: دعوة والد راض، وإمام مقسط، ودعوة مظلوم، ودعوة رجل دعا لأخيه بظهر الغيب (^٣).\n_________\n(^١) سيأتي برقم (٣٠٥٩) كتاب: الجهاد والسير، باب: إذا أسلم قوم في دار الحرب.\n(^٢) \"المصنف\" ٦/ ٤٩ (٢٩٣٦٥).\n(^٣) \"مصنف ابن أبي شيبة\" ٦/ ٤٩ (٢٩٣٦٤).","vol":"15","page":590},{"text":"<span data-type='title' id=toc-1789>١٠ - باب مَنْ كَانَتْ لَهُ مَظْلَمَةٌ عِنْدَ الرَّجُلِ فَحَلَّلَهَا لَهُ، هَلْ يُبَيِّنُ مَظْلَمَتَهُ</span>؟\n٢٤٤٩ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا سَعِيدٌ المَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لأَحَدٍ مِنْ عِرْضِهِ أَوْ شَىْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ اليَوْمَ، قَبْلَ أَنْ لَا يَكُونَ دِينَارٌ وَلَا دِرْهَمٌ، إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ، وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ\". قَالَ أَبُو عَبْدِ اللهِ: قَالَ إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ: إِنَّمَا سُمِّيَ المَقْبُرِيَّ، لأَنَّهُ كَانَ نَزَلَ نَاحِيَةَ المَقَابِرِ. قَالَ أَبُو عَبْدِ اللهِ: وَسَعِيدٌ المَقْبُرِيُّ هُوَ مَوْلَى بَنِى لَيْثٍ، وَهُوَ سَعِيدُ بْنُ أَبِي سَعِيدٍ، وَاسْمُ أَبِي سَعِيدٍ كَيْسَانُ. [٦٥٣٤ - فتح ٥/ ١٠١]\nذكر فيه حديث سعيد المقبري عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لأَحَدٍ مِنْ عِرْضِهِ أَوْ شَيْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ اليَوْمَ، قَبْلَ أَنْ لَا يَكُونَ دِينَارٌ وَلَا دِرْهَمٌ، إِنْ كانَ لَهُ عَمَل صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ، وَإِنْ لَمْ نَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ\". قَالَ أَبُو عَبْدِ اللهِ: قَالَ إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ: إِنَّمَا سُمِّيَ المَقْبُرِيُّ، لأَنَّهُ كَانَ ينْزِلُ نَاحِيَةَ المَقَابِرِ. قَالَ أبُو عَبْدِ اللهِ: وَسَعِيدٌ المَقْبُرِيُّ هُوَ مَوْلَى بَني لَيْثٍ، وَهُوَ سَعِيدُ بْنُ أَبِي سَعِيدٍ كَيْسَانَ.\nالشرح:\nقام الإجماع على أنه إذا بين ما ظلمه به فأبرأه فهو نافذ.\nواختلفوا فيمن بينهما ملابسة أو معاملة، ثم حلل بعضهم بعضا من كل ما جرى بينهما من ذلك، فقال قوم: إن ذلك براءة له في الدنيا والآخرة وإن لم يبين مقداره.","vol":"15","page":591},{"text":"وقال آخرون: إنما تصح البراءة إذا بين له وعرف ماله عنده أو قارب ذلك بما لا مشاحة في مثله، وهذا الحديث حجة لهذا؛ لأن قوله - ﵇ -: \"أخذ منه بقدر مظلمته\" يدل أنه يجب أن يكون معلوم القدر مشارًا إليه.\nوكان ابن المسيب لا يحلل أحدًا، وكان ابن يسار يحلل من العرض والمال.\nقال مالك: أما من المال فنعم، وأما من العرض فإنما السبيل على الذين يظلمون الناس.\nقال الداودي: أحسب مالكًا أراد إن أصاب من عرض رجل لم يجز لوارثه أن يحلله.\nقال ابن التين: وأراه خلافًا لقول مالك؛ لأنه قال: إن مات ولا وفاء عنده فالأفضل أن يحلله، وأما من ظلم أو اغتاب فلا، وذكر الآية. وكان بعضهم يحلل من ظلمه، ويتأول: (الحسنة بعشر أمثالها)، وكان القاسم يحلل من ظلمه.\nوجاء رجل إلى ابن سيرين فقال له: يا أبا بكر، اجعلني في حل فقد اغتبتك. فقال: لا أحل ما حرم الله، ولكن ما كان من قبلي فأنت في حل (^١).\nوقال الخطابي: إذا اغتاب رجل رجلًا فإن كان بلغ المقول فيه ذلك فلابد أن يستحله، وإن لم يبلغه استغفر الله ولا يخبره، وأما التحلل في المال فإنما يصح ذلك في أمر معلوم، وقال بعض أهل العلم: إنما يصح ذلك في المنافع التي هي أعراض مثل أن يكون قد غصبه دارًا فسكنها أو دابة فركبها أو ثوبًا فلبسه أو تكون أعيانًا فتلفت، فإذا تحلل منها\n_________\n(^١) رواه ابن سعد في \"الطبقات\" ٧/ ٢٠٠، وأبو نعيم في \"الحلية\" ٢/ ٢٦٣، وابن عساكر في \"تاريخ دمشق\" ٣٥/ ٢١٢ - ٢١٣.","vol":"15","page":592},{"text":"صح التحلل، وإن كانت الدار قائمة والدراهم في يده حاصلة لم يصح التحلل منها إلا أن يهب أعيانها منه فتكون هبة مستأنفة (^١).\nتنبيهات:\nأحدها: \"مظلمة\": بضم اللام وكسرها، قاله القزاز، وفي \"أدب الكاتب\" لابن قتيبة: بفتح اللام، ونقل ابن التين عن ابن قتيبة: بفتح اللام وكسرها، قال: وضبط عن صاحب \"الصحاح\" ضمها، وهو كما\nقال خطأ.\nثانيها: جاء في حديث آخر: \"أيعجز أحدكم أن يكون كأبي ضمضم كان إذا خرج من منزله قال: اللهم إني تصدقت بعرضي على الناس\" (^٢) وهو دال على البراءة قبل الوقوع، وهذا الحديث أخرجه البخاري في \"الضعفاء\"، وكذا ابن عدي من حديث العمي عن ثابت، عن أنس وهو علته (^٣).\nورواه البخاري في \"الضعفاء\" من حديث حماد بن سلمة، عن ثابت، عن عبد الرحمن بن عجلان مرفوعًا (^٤)، وهذا مرسل، وكذا أخرجه أبو داود في \"مراسيله\"، ثم قال: إنه أصح من رواية العمي (^٥).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢١٦ - ١٢١٧.\n(^٢) رواه أبو داود (٤٨٨٧) عن حماد، عن ثابت، عن عبد الرحمن بن عجلان، عن النبي - ﷺ -. مرسلًا قال أبو داود: رواه هاشم بن القاسم، قال: عن محمد بن عبد الله العمي، عن ثابت قال: حدثنا أنس، عن النبي - ﷺ -. بمعناه، وحديث حماد أصح. اهـ. وانظر: كلام المصنف عليه بعد.\n(^٣) رواه البخاري في \"التاريخ الكبير\" ١/ ١٣٧، ومن طريقه ابن عدي في \"الكامل\" ٧/ ٤٤٧.\n(^٤) ذكره البخاري في \"التاريخ الكبير\" ١/ ١٣٧، وفي \"الصغير\" ٢/ ٨١ وقال: وهذا بإرساله أولى.\n(^٥) لم أقف عليه في مطبوع \"المراسيل\" وهو في \"السنن\" كما سبق تخريجه.","vol":"15","page":593},{"text":"وظن ابن عبد البر أنه صحابي (^١)، وتبعه الذهبي، وليس كذلك، فإنه من الأمم قبلنا كما وقع في رواية البخاري في \"الضعفاء\" وغيره (^٢).\nثالثها: قوله: (\"فليتحلله\") يقال: تحللته واستحللته إذا سألته أن يجعلك في حل.\nومعنى أخذ الحسنات والسيئات أن يجعل ثوابها لصاحب المظلمة، ويجعل على الظالم عقوبة سبابه بدل حقه. وقال في الحديث السالف: \"يتقاصون مظالم كانت بينهم\" (^٣) وهي مواقف ومظالم.\n_________\n(^١) \"الاستيعاب\" ٤/ ٢٥٧ (٣٠٨٠).\n(^٢) ورد بهامش الأصل: غير البخاري.\n(^٣) سلف برقم (٢٤٤٠).","vol":"15","page":594},{"text":"<span data-type='title' id=toc-1790>١١ - باب إِذَا حَلَّلَهُ مِنْ ظُلْمِهِ (^١) فَلَا رُجُوعَ فِيهِ</span>\n٢٤٥٠ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ [النساء: ١٢٨] قَالَتِ: الرَّجُلُ تَكُونُ عِنْدَهُ المَرْأَةُ، لَيْسَ بِمُسْتَكْثِرٍ مِنْهَا، يُرِيدُ أَنْ يُفَارِقَهَا، فَتَقُولُ: أَجْعَلُكَ مِنْ شَأْنِي فِي حِلٍّ. فَنَزَلَتْ هَذِهِ الآيَةُ فِي ذَلِكَ. [٢٦٩٤، ٤٦٠١، ٥٢٠٦ - مسلم: ٣٠٢١ - فتح ٥/ ١٠٢]\nذكر فيه حديث عائشة في هذِه الآية: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ [النساء: ١٢٨]، قَالَتِ: الرَّجُلُ تَكُونُ عِنْدَهُ المَرْأَةُ، لَيْسَ بِمُسْتَكْثِرِ مِنْهَا، يُرِيدُ أَنْ يُفَارِقَهَا، فَتَقُولُ: أَجْعَلُكَ مِنْ شَأنِي فِي حِلٍّ. فَنَزَلَتْ هذِه الآيَةُ فِي ذَلِكَ.\nقوله في الترجمة: (فلا رجوع فيه) يريد كما قال ابن التين: ليس للمرأة رجوع فيما مضى، ولها عند مالك أن ترجع فيما يستقبل.\nوقال الداودي: ليس الاسم بموافق للحديث؛ لأن هذا فيما يأتي وليس بظلم. والنشوز من الزوج: أن يسيء عشرتها ويمنعها النفقة.\nوروى عكرمة عن ابن عباس قال: خشيت سودة بنت زمعة أن يطلقها النبي - ﷺ - فقالت: يا رسول الله، لا تطلقني وأمسكني واجعل يومي لعائشة. ففعل فأنزل الله: \"أَن يَصَّالحَا بَيْنَهُمَا صُلْحَا وَالصُّلْحُ خَيْرٌ\" (^٢) [النساء: ١٢٨]، فما اصطلحا عليه من شيء فهو جائز (^٣)، فلم يكن\n_________\n(^١) بالأصل فوقها: مظلمته. وأشار إلى أنها نسخة.\n(^٢) قرأها كذلك ابن كثير، ونافع، وأبو عمرو، وابن عامر. وقرأ عاصم، وحمزة والكسائي: ﴿أَن يُصلِحَا﴾ انظر: \"الحجة\" للفارسي ٣/ ١٨٣، \"الكشف\" لمكي ١/ ٣٩٨.\n(^٣) رواه الترمذي (٣٠٤٠)، وقال: هذا حديث حسن صحيح غريب.","vol":"15","page":595},{"text":"لسودة الرجوع في يومها الذي وهبته لعائشة، كذا قاله ابن بطال (^١).\nوروى الشافعي عن ابن [عيينة] (^٢)، عن الزهري، عن ابن المسيب أن ابنة محمد بن مسلمة كانت عند رافع بن خديج فكره منها أمرًا إما كبرًا وإما غيره، فأراد طلاقها، فقالت: لا تطلقني وأمسكني [واقسم لي] (^٣) ما بدا لك فأنزل الله: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا﴾ الآية (^٤) [النساء: ١٢٨].\nوفي \"الموطأ\" عن ابن شهاب، عن رافع أنه تزوج بنت محمد بن\nمسلمة حتى كبرت، فتزوج عليها شابة فآثر الشابة عليها، فطلقها، ثم راجعها، ثم طلقها، ثم راجعها، ثم رضيت باستقرارها على الأثرة ولم ير رافع عليه إثمًا (^٥).\nولأبي داود نزولها في سودة أيضًا وأشباهها فوهبت يومها لعائشة، وصححه الحاكم على شرط مسلم (^٦).\nوذكر ابن أبي حاتم أنها نزلت بسبب أبي السنابل بن بعكك وامرأته (^٧).\nوفي \"تفسير مقاتل\" أنها نزلت في خويلة بنت معمر بن مسلمة حين أراد زوجها رافع بن خديج طلاقها.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٧٨.\n(^٢) في الأصل: علية. والمثبت من \"مسند الشافعي\".\n(^٣) زيادة من \"مسند الشافعي\".\n(^٤) \"مسند الشافعي بترتيب سنجر\" ٣/ ٨٣ (١٢١٥).\n(^٥) \"الموطأ\" ص ٣٣٩ (٥٧).\n(^٦) أبو داود (٢١٣٥)، والحاكم ٢/ ١٨٦ وقال: هذا حديث صحيح الإسناد، ورواه أيضًا مختصرًا ٢/ ٦٠ وقال: صحيح على شرط مسلم.\n(^٧) \"تفسير ابن أبي حاتم\" ٤/ ١٠٧٩ (٦٠٣٨).","vol":"15","page":596},{"text":"وفي كتاب عبد الرزاق خولة. وقيل إن زوجها سعد بن الربيع.\nوفي \"تفسير الثعلبي\": هي عمرة بنت محمد بن مسلمة.\nواعلم أن ما قدمناه من اعتراض الداودي على الترجمة خالفه ابن المنير فقال: [ما] (^١) الترجمة في الظاهر مطابقة؛ لأنها تتناول إسقاط الحق المستقبل حتى لا يكون عدم الوفاء به مظلمة لسقوطه، وأما البخاري فتلطف في الاستدلال وكأنه يقول: إذا نفذ الإسقاط في الحق المتوقع فلأن ينفذ في الحق المحقق أولى، ولهذا اختلف العلماء في إسقاط الحق قبل وجوبه هل ينفذ أم لا؟ وما اختُلف في نفوذه بعد الوجوب (^٢).\nثم اعلم أيضًا أن البخاري ذكر حديث الباب في باب: المرأة تهب (يومها) (^٣) من زوجها لضرتها، وكيف يقسم ذلك (^٤)؟\nزاد مسلم: قالت عائشة: وكانت سودة أول امرأة تزوجها من بعدي (^٥).\nوفيه إشكال؛ لأنه تزوجها قبلها إلا أن يكون عقد (^٦) عليها قبل عائشة ولم يدخل بها إلا بعدها نبه عليه ابن الجوزي.\n_________\n(^١) من \"المتواري\" ص ٢٧٦.\n(^٢) \"المتواري\" ص ٢٧٦.\n(^٣) بالأصل: نفسها.\n(^٤) سيأتي برقم (٥٢١٢) كتاب: النكاح.\n(^٥) مسلم (١٤٦٣/ ٤٨) كتاب: الرضاع، باب: جواز هبتها نوبتها لضرتها.\n(^٦) ورد بهامش الأصل تعليق، نصه:\nقال أحمد في \"المسند\" [٦/ ٢١٠ - ٢١١]: حدثنا محمد بن بشر، ثنا محمد بن عمرو، ثنا أبو سلمة ويحيى قالا: لما هلكت خديجة جاءت خولة بنت حكيم. إلى أن قال: ادعي لي رسول الله. فدعته، فزوجها إياه -تعني: عائشة- وعائشة يومئذٍ =","vol":"15","page":597},{"text":"وقول البخاري: (كيف يقسم ذلك) يريد أن يكون فيه الموهوبة بمنزلة الواهبة في رتبة القسمة، فإن كان يوم سودة ثالثًا ليوم عائشة أو رابعًا أو خامسًا استحقت عائشة على حسب القسمة التي كانت لسودة، ولا تتأخر عن ذلك اليوم ولا تتقدم ولا يكون تاليًا ليوم عائشة إلا أن يكون يوم سودة بعد يوم عائشة، وعندنا أنها إن وهبت لمعينة بات عندها ليلتيهما، وقيل: يواليهما أَوْ لَهُنَّ سوى. أَوْ لَهُ فَلَه التخصيص على الأصح. وقيل: يسوي، وأجراه الشارع مجرى الحقوق الواجبة، ولم يجره على أصل المسألة من الحكم فيما جعله الله له من ذلك، قال تعالى: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ فأجراه مجرى الحقوق وتفضلًا منه - ﵇ - ليكون أبلغ في رضاهن كما قال تعالى: ﴿ذَلِكَ أَدْنَى أَنْ تَقَرَّ أَعْيُنُهُنَّ﴾ [الأحزاب: ٥١] الآية، أي: لا يحزنَّ إذا كان هذا منزلًا عليك من الله ويرضين بما أعطيتهن من تقريب وإرجاء.\nقال قتادة في قوله: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾ إنه شيء خص الله به نبيه وليس لأحد غيره، كان يدع المرأة من نسائه ما بدا له بغير طلاق وإذا شاء راجعها.\nقال غيره: وكان ممن آوى إليه عائشة وأم سلمة وزينب وحفصة، وكان قسمه من نفسه وماله فيهن سواء، وكان ممن أرجأ سودة وجويرية وصفية وأم حبيبة وميمونة، وكان يقسم لهن ما شاء.\n_________\n= بنت ست سنين، ثم خرجت فدخلت على سودة بنت زمعة. إلى أن قال: ادعيه لي.\nفجاء رسول الله - ﷺ - فزوجها إياه. وظاهر هذا أنه عقد على عائشة قبل سودة، وهو مخالف لما جمع به ابن الجوزي، فالظاهر أنه عقد على عائشة قبل ودخل على سودة قبل عائشة، وبه يحصل الجمع، إن شاء الله تعالى.","vol":"15","page":598},{"text":"واختلفوا في كم يقسم لكل واحدة من نسائه، فقيل: يوم.\nقال ابن القاسم: لم أسمع مالكًا يقول إلا يومًا لهذِه ويومًا لهذِه (^١).\nوقيل: ليلة. وهو أفضل، ويجوز ثلاثًا ولا زيادة، وهو مذهبنا.\nقال ابن المنذر: ولا أرى مجاوزة يوم إذ لا حجة مع من تخطى سنة رسول الله - ﷺ - إلى غيرها، ألا ترى قوله في الحديث أن سودة وهبت يومها لعائشة ولم يحفظ عن رسول الله - ﷺ - في قسمته لأزواجه أكثر من يوم وليلة، ولو جاز ثلاثة أيام لجاز خمسة وشهرًا ثم تخطى بالقول إلى ما لا نهاية له، ولا يجوز معارضة السنة، وكان مالك يقول: لا بأس أن يقيم الرجل عند أم ولده اليوم واليومين والثلاثة، ولا يقيم عند الحرة إلا يومًا من غير أن يكون مضارًا، وكذلك قال الشافعي: يأتي الإماء ما شاء أكثر مما يأتي الحرائر الأيام والليالي، فهذا صار إلى الحرائر عدل بينهن (^٢)، وهذا موضعه كتاب النكاح، لكنا تعجلناه.\nوفي الحديث أيضًا جواز هبة بعض الزوجات يومها لبعضهن، ولا يكون ذلك إلا برضا الزوج، والتسوية بينهن كان غير واجب عليه (^٣) على أحد الوجهين عندنا، وإنما كان يفعله تفضلًا.\nقال الداودي: وإذا رضيت بترك القسم والإنفاق عليها ثم سألته العدل فلها ذلك.\nوفي \"المدونة\": النفقة تلزمها إذا تركها؛ لأن المغيرة لا تملكها بخلاف النفقة.\n_________\n(^١) \"المدونة\" ٢/ ١٩٧.\n(^٢) \"الإشراف\" ١/ ١١٧، وانظر: \"المدونة\" ١٩٩/ ٢، \"الأم\" ٥/ ١٧٤.\n(^٣) ورد بهامش الأصل: قال الإصطخري: لا يجب عليه. والأصح عند الشيخ أبي حامد والعراقيين والبغوي الوجوب.","vol":"15","page":599},{"text":"<span data-type='title' id=toc-1791>١٢ - باب إِذَا أَذِنَ لَهُ أَوْ أَحَلَّلُهُ وَلَمْ يُبَيِّنْ كَمْ هُوَ</span>\n٢٤٥١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي حَازِمِ بْنِ دِينَارٍ عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِشَرَابٍ، فَشَرِبَ مِنْهُ، وَعَنْ يَمِينِهِ غُلَامٌ، وَعَنْ يَسَارِهِ الأَشْيَاخُ، فَقَالَ لِلْغُلَامِ: \"أَتَأْذَنُ لِي أَنْ أُعْطِيَ هَؤُلَاءِ؟ \". فَقَالَ الغُلَامُ: لَا وَاللهِ يَا رَسُولَ اللهِ، لَا أُوثِرُ بِنَصِيبِي مِنْكَ أَحَدًا. قَالَ: فَتَلَّهُ رَسُولُ اللهِ - ﷺ - فِي يَدِهِ. [انظر: ٢٣٥١ - مسلم: ٢٠٣٠ - فتح ٥/ ١٠٢]\nذكر فيه حديث سهل بن سعد السالف: أَنَّه - ﵇ - أُتِيَ بِشَرَابٍ، فَشَرِبَ مِنْهُ، وَعَنْ يَمِينِهِ غُلَامٌ، وَعَنْ يَسَارِهِ الأَشْيَاخُ. وفي آخره: فَتَلَّهُ رَسُولُ اللهِ - ﷺ - فِي يَدهِ.\nقال المهلب: لو حلل الغلام من نصيبه الأشياخ وأذن في إعطائه لهم: لكان ما حلل منه غير معلوم؛ لأنه لا يعرف مقدار ما كانوا يشربون ولا مقدار ما كان يشرب هو، ولا شك أن سبيل ما يوضع للناس للأكل والشرب سبيله المكارمة وقلة التشاح، وقد طابت نفوس أصحاب رسول الله - ﷺ - في سبي هوازن جملة. وقبل ذلك التطييب، ولم يعرف مقدار ما كان بيد كل واحد منهم، وسيأتي في كتاب: الهبات، في باب: الهبة المقسومة الخلاف في ذلك واضحًا، والمعروف من مذهب مالك أن هبة المجهول جائزة مثل أن يهب رجل نصيبه من ميراث رجل أو من دار لا يعرف مقداره، وكذلك كل ما لا يؤخذ عليه عوض فهبته عنده جائزة.\nومذهب مالك وأبي يوسف ومحمد والشافعي وأحمد وإسحاق وأبي ثور جواز هبة المشاع، ويأتي فيها القبض كما يجوز فيها البيع، وسواء أكان المشاع مما يقسم كالدور والأرض أو مما لا يقسم كالعبيد والثياب","vol":"15","page":600},{"text":"والجواهر، وسواء كان مما يقبض بالتخلية أو مما يقبض بالتحويل.\nوقال أبو حنيفة: إن كان المشاع مما يقسم لم يجز هبة شيء منه مشاعًا، وإن كان مما لا يقسم يجوز هبته (^١).\nفائدة:\nمعنى: (تلَّه): دفعه إليه بعنف وقوة. قاله الخطابي (^٢).\nوقال غيره: تله: وضعه في يده، وأنكر مقالته هذِه، واستدل بقوله تعالى: ﴿وَتَلَهُ للجَبِينِ﴾ [الصافات: ١٠٣] أي: صرعه ولكن برفق لا بعنف.\nقال ابن التين: ومن قال: الغلام ابن عباس يؤخذ منه أن الصبي يسمى غلامًا، ومن قال: إنه الفضل، أخذ منه أن البالغ يسمى غلامًا.\nفائدة ثانية:\nحديث هذا الباب مثل حديث أبي هريرة السالف في باب: من كانت له مظلمة فحللها له هل يبين مظلمته (^٣)، إلا أن تلك كبائر وواجبات، وهذا ضرب من الاستحباب وليس فيه بيان لما بوب عليه، كما نبه عليه ابن التين (^٤).\n_________\n(^١) انظر: \"الاستذكار\" ٢٢/ ٣٠٤، \"بداية المجتهد\" ٤/ ١٥٣٦، \"مختصر اختلاف العلماء\" ٤/ ١٣٩، \"المغني\" ٨/ ٢٤٧، \"بدائع الصنائع\" ٦/ ١٢١.\n(^٢) \"أعلام الحديث\" ٢/ ١٢١٨.\n(^٣) سلف برقم (٢٤٤٩).\n(^٤) ورد بهامش الأصل: ثم بلغ في السبعين. كتبه مؤلفه.","vol":"15","page":601},{"text":"<span data-type='title' id=toc-1792>١٣ - باب إِثْمِ مَنْ ظَلَمَ شَيْئًا مِنَ الأَرْضِ</span>\n٢٤٥٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ حَدَّثَنِي طَلْحَةُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَمْرِو بْنِ سَهْلٍ أَخْبَرَهُ، أَنَّ سَعِيدَ بْنَ زَيْدٍ ﵁ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ ظَلَمَ مِنَ الأَرْضِ شَيْئًا طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ\". [٣١٩٨ - مسلم: ١٦١٠ - فتح ٥/ ١٠٣]\n\n٢٤٥٣ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا حُسَيْنٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ، أَنَّ أَبَا سَلَمَةَ حَدَّثَهُ أَنَّهُ كَانَتْ بَيْنَهُ وَبَيْنَ أُنَاسٍ خُصُومَةٌ، فَذَكَرَ لِعَائِشَةَ ﵂، فَقَالَتْ: يَا أَبَا سَلَمَةَ، اجْتَنِبِ الأَرْضَ، فَإِنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ\". [٣١٩٥ - مسلم: ١٦١٢ - فتح ٥/ ١٠٣]\n\n٢٤٥٤ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ المُبَارَكِ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ أَبِيهِ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَخَذَ مِنَ الأَرْضِ شَيْئًا بِغَيْرِ حَقِّهِ خُسِفَ بِهِ يَوْمَ القِيَامَةِ إِلَى سَبْعِ أَرَضِينَ\". قال الفِرَبْريُّ: قَالَ أَبُو جَعْرِ بنُ أَبي حَاتم: قَالَ أَبُو عَبْدِ اللهِ هَذَا الحَدِيثُ لَيْسَ بِخُرَاسَانَ فِي كِتَابِ ابْنِ المُبَارَكِ، أَمْلَاهُ عَلَيْهِمْ بِالبَصْرَةِ. [٣١٩٦ - فتح ٥/ ١٠٣]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث سَعِيدِ بْنِ زَيْدٍ قَالَ النبي - ﷺ -: \"مَنْ ظَلَمَ مِنَ الأَرْضِ شَيْئًا طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ\".\nثانيها:\nحديث أبي سَلَمَةَ حدثهُ أَنَّهُ كَانَتْ بَيْنَهُ وَبَيْنَ أُنَاسٍ خُصُومَة، فَذَكَرَ لِعَائِشَةَ؛ فَقَالَتْ: يَا أَبَا سَلَمَةَ، اجْتَنِبِ الأَرْضَ، فَإِنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ\".","vol":"15","page":602},{"text":"ثالثها:\nحديث ابن عمر قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَخَذَ مِنَ الأَرْضِ شَيْئًا بِغَيْرِ حَقِّهِ خُسِفَ بِهِ يَوْمَ القِيَامَةِ إِلَى سَبْعِ أَرَضِينَ\". قَالَ أَبُو عَبْدِ الله: هذا الحَدِيثُ لَيْسَ بِخُرَاسَانِي فِي كِتَابِ ابن المُبَارَكِ، أَمْلَاهُ عَلَيْهِمْ بِالبَصْرَةِ.\nالشرح: حديث سعيد بن زيد أخرجه مسلم أيضًا، وكذا حديث عائشة وحديث ابن عمر من أفراده، وخرجه في بدء الخلق أيضًا، وانفرد به مسلم من حديث أبي هريرة (^١).\nقال الدارقطني في حديث سعيد بن زيد: تابع شعيبًا -يعني: شيخ شيخ البخاري- مالك … وعدَّد جماعات (^٢).\nورواه يحيى بن معين، عن هشام بن يوسف، عن معمر، عن الزهري، عن طلحة بن عبد الله، عن عبد الرحمن بن عمرو بن سهل الراوي، عن سعيد بن زيد قوله.\nورواه ابن عيينة عن الزهري، عن طلحة، عن سعيد نفسه (^٣)، ولم يذكر عبد الرحمن.\nوكذا رواه ابن خزيمة عن محمد بن يحيى، عن يزيد بن هارون، عن محمد بن إسحاق، عن الزهري، عن طلحة.\nقال ابن خزيمة: إن كان ابن إسحاق سمع هذا الخبر من الزهري ففيه دلالة واضحة على صحة رواية ابن عيينة، وأن طلحة سمع من سعيد بن زيد.\n_________\n(^١) مسلم (١٦١١) كتاب: المساقاة، باب: تحريم الظلم وغصب الأرض وغيرها.\n(^٢) \"العلل\" ٤/ ٤٢٤.\n(^٣) رواه النسائي ٧/ ١١٥، وابن ماجه (٢٥٨٠)، وأحمد ١/ ١٨٧.","vol":"15","page":603},{"text":"وكذا رواه أحمد بن حنبل عن يزيد بن هارون (^١)، ورواه سعيد بن الصلت عن عبد الرحمن بن ثابت بن ثوبان، عن الزهري، عن طلحة، عن عمرو بن سهل، عن سعيد.\nورواه سعيد بن عبد الرحمن عن الزهري، عن سعيد لم يذكر بينهما أحدًا، وكذا قال أبو جعفر الرازي، عن سليمان بن كثير، عن الزهري، عن سعيد، وقال سعيد بن سليمان: عن سليمان بن كثير، عن الزهري، عن سعيد. وقال سعيد بن سليمان، مرة به وأبدل سعيدًا بطلحة، وزاد بعده عن سعيد. ورواه سفيان بن حسين، عن الزهري قال: ابن المسيب، عن سعيد بن زيد، وهو وهم.\nقال الدارقطني: وأحبها إليَّ من قال الزهري، عن طلحة، عن عبد الرحمن (^٢).\nقال الخطابي: قوله: (\"طوقه من سبع أرضين\") له وجهان:\nأحدهما: أنه يكلف نقل ما ظلم منها في القيامة إلى المحشر، فيكون كالطوق في عنقه.\nوروي معناه في بعض الأحاديث.\nوالآخر: أن يعاقب بالخسف إلى سبع أرضين كما في حديث ابن عمر (^٣).\nوقال ابن بطال: قد جاء عن النبي - ﷺ - كيف صورة هذا التطويق، رواه الطبري، حدثنا سفيان بن وكيع، ثنا حسين بن علي، عن زائدة،\n_________\n(^١) أحمد ١/ ١٨٩.\n(^٢) \"العلل\" ٤/ ٤٢٧.\n(^٣) \"أعلام الحديث\" ٢/ ١٢١٩.","vol":"15","page":604},{"text":"عن الربيع، (عن أيمن وابن أبي ثابت) (^١)، حدثني يعلى بن مرة الثقفي سمعت النبي - ﷺ - يقول: \"أيما رجل ظلم شبرًا من الأرض كلفه الله أن يحفره حتى يبلغ سبع أرضين، ثم يطوقه يوم القيامة حتى يقضي بين الناس\".\nرواه الشعبي عن أيمن، عن يعلى، عن رسول الله - ﷺ - وقال فيه: \"من سرق شبرًا من أرض أو غله جاء يحمله يوم القيامة على عنقه إلى سبع أرضين\".\nورواه مروان بن معاوية الفزاري حدثنا أبو يعفور، ثنا أيمن (عن) (^٢) يعلى بن مرة (^٣) قال: سمعت النبي - ﷺ - يقول: \"من أخذ أرضًا بغير حقها كلف أن يحمل ترابها إلى المحشر\" (^٤).\nقلت: الصواب: أيمن عن يعلى، وظن ابن منده وأبو نعيم صحبة أيمن بن يعلى فوهما (^٥).\nوقال ابن الجوزي: هذا من تطويق التكليف لا من التقليد.\n_________\n(^١) كذا بالأصل، والصواب كما وقع في \"تهذيب الآثار\" (عن أيمن أبي ثابت أو ابن أبي ثابت).\nانظر: \"تهذيب الآثار\" مسند علي ص ١٨١ (٢٨٩).\n(^٢) كذا بالأصل وهي صواب، غير أن كلام المصنف بعدُ يشير أنها بأصله (ابن) وكذا تعليق الناسخ بالهامش. والنص منقول من \"شرح ابن بطال\" وقد أشار محققه أن في بعض أصوله المخطوطة وقع (ابن) فكأن منشأ الخطأ منه؛ لأنها في \"تهذيب الآثار\" المصدر الأصلي المنقول منه على الصواب (حدثني يعلى).\n(^٣) ورد بهامش الأصل: كذا في ابن بطال: أبو يعفور: ثنا أيمن بن يعلى.\n(^٤) \"شرح ابن بطال\" ٦/ ٥٨٠، وانظر: \"تهذيب الآثار\" مسند علي ص ١٧٩ - ١٨١.\n(^٥) \"معرفة الصحابة\" ١/ ٣٢٠ (١٩٩)، وانظر: \"أسد الغابة\" ١/ ١٨٩ (٣٥٤).","vol":"15","page":605},{"text":"قال: وليس ذلك بممتنع فإنه صح عن رسول الله - ﷺ - قال: \"لا ألفين أحدكم يأتي على رقبته بعير أو شاة\" (^١) وأما الخسف أن تخسف به الأرض بعد موته أو في حشره.\nوقال المهلب: معنى الخسف به: أن يلج في سبع أرضين فتكون كلها على عنقه، فهذا تطويق له.\nوعبارة غيره: يتجلجل فيما بينها. أي: يهوي، كقوله في قارون: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الأَرْضَ﴾ [القصص: ٨١].\nقال الخطابي: وفيه دليل أن من ملك أرضًا ملك أسفلها إلى منتهاها، وله أن يمنع من حفر تحتها سردابًا أو بئرًا سواء ضرَّ ذلك بأرضه أم لا (^٢)؛ لأن حكم أسفلها تبع أعلاها كما قال ابن الجوزي.\nواختلف فيما إذا حفر أرضه فوجد فيها معدِنًا أو شبهه:\nفقيل: هو له. وقيل: بل للمسلمين. حكاهما القرطبي.\nقال: وعلى ذلك فله أن ينزل بالحفر ما شاء ما لم يضر بمن يجاوره، وكذلك له أن يرفع في الهواء المقابل لذلك القدر من الأرض من البناء ما شاء ما لم يضر بأحد.\nواستدل الداودي على أن السبع الأرضين بعضها على بعض لم يفتق بعضها من بعض؛ لأنه لو فتقت لم يطوق منها ما ينتفع به غيره.\n_________\n(^١) سيأتي برقم (٣٠٧٣) كتاب: الجهاد، باب: الغلول، ورواه مسلم (١٨٣١) كتاب: الإمارة، باب: غلظ تحريم الغلول. من حديث أبي هريرة بلفظ: \"لا ألفين أحدكم يجيء يوم القيامة على رقبته بعير له رغاء … لا ألفين أحدكم يجيء يوم القيامة على رقبته شاة لها ثغاء\".\n(^٢) \"أعلام الحديث\" ٢/ ١٢٢٠","vol":"15","page":606},{"text":"وقيل: بين كل أرض وأرض خمسمائة عام مثل ما بين كل سماء وسماء وغلظ كل سماء، كذلك قيل في خبر فيه معارضة السند (^١)، قال: وقيل: معنى يطوَّق: يحتمل أن يقوم بها كما غصبها فهو يعذب ليقوم وهو لا يقوم (^٢)، وهذا سلف وقيد الشيء: قدره.\n_________\n(^١) رواه الترمذي (٣٢٩٨) من حديث أبي هريرة، وقال: هذا حديث غريب من هذا الوجه.\nوانظر: \"كشف الخفاء\" ١/ ١١٤ - ١١٥.\n(^٢) \"المفهم\" ٤/ ٥٣٤ - ٥٣٥.","vol":"15","page":607},{"text":"<span data-type='title' id=toc-1793>١٤ - باب إِذَا أَذِنَ إِنْسَانٌ لآخَرَ شَيْئًا جَازَ </span>(^١)\n٢٤٥٥ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ جَبَلَةَ: كُنَّا بِالمَدِينَةِ فِي بَعْضِ أَهْلِ العِرَاقِ، فَأَصَابَنَا سَنَةٌ، فَكَانَ ابْنُ الزُّبَيْرِ يَرْزُقُنَا التَّمْرَ، فَكَانَ ابْنُ عُمَرَ ﵄ يَمُرُّ بِنَا فَيَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الإِقْرَانِ، إِلَّا أَنْ يَسْتَأْذِنَ الرَّجُلُ مِنْكُمْ أَخَاهُ. [٢٤٨٩، ٢٤٩٠، ٥٤٤٦ - مسلم: ٢٠٤٥ - فتح ٥/ ١٠٦]\n\n٢٤٥٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَسْعُودٍ، أَنَّ رَجُلًا مِنَ الأَنْصَارِ يُقَالُ لَهُ أَبُو شُعَيْبٍ كَانَ لَهُ غُلَامٌ لَحَّامٌ، فَقَالَ لَهُ أَبُو شُعَيْبٍ: اصْنَعْ لِي طَعَامَ خَمْسَةٍ لَعَلِّي أَدْعُو النَّبِيَّ - ﷺ - خَامِسَ خَمْسَةٍ. وَأَبْصَرَ فِي وَجْهِ النَّبِيِّ - ﷺ - الجُوعَ، فَدَعَاهُ، فَتَبِعَهُمْ رَجُلٌ لَمْ يُدْعَ، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ هَذَا قَدِ اتَّبَعَنَا أَتَأْذَنُ لَهُ؟ \". قَالَ: نَعَمْ. [٢٠٨١ - مسلم: ٢٠٣٦ - فتح ٥/ ١٠٦]\nتقدير ذلك كما قال ابن التين: إذا أذن إنسان لآخر في شيء، فلما سقط حرف الجر تعدى الفعل فنصب مثل: ﴿وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلًا﴾ [الأعراف: ١٥٥].\nثم ساق حديث جَبَلَةَ: كُنَّا بالمَدِينَةِ فِي بَعْضِ أَهْلِ العِرَاقِ، فَأصَابَتْنَا سَنَةٌ، فَكَانَ ابن الزُّبَيْرِ يَرْزُقُنَا التَّمْرَ، فَكَانَ ابن عُمَرَ يَمُرُّ بِنَا فَيَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الإِقْرَانِ، إِلَّا أَنْ يَسْتَأْذِنَ الرَّجُلُ مِنْكُمْ أَخَاهُ.\nوحديث أَبِي مَسْعُودٍ، أَنَّ رَجُلًا مِنَ الأَنْصَارِ يُقَالُ لَهُ أَبُو شُعَيْبِ كَانَ لَهُ غُلَامٌ لَحَّامٌ، فَقَالَ لَهُ أَبُو شُعَيْبٍ: اصْنَعْ لِي طَعَامَ خَمْسَةِ لَعَلِّي أَدْعُو النَّبِيَّ - ﷺ - خَامِسَ خَمْسَةٍ. وَأَبْصَرَ فِي وَجْهِ النَّبِيِّ - ﷺ - الجُوعَ، فَدَعَاهُ، فَتَبِعَهُمْ رَجُل لَمْ يُدْعَ .. لحديث.\n_________\n(^١) ورد بهامش الأصل: أذن لازم، فلا يجوز تعديه، والظاهر أن أذن معناها أمضى أو ما شابهها، ويستقيم الكلام.","vol":"15","page":608},{"text":"وقد سلف بطوله في باب: ما قيل في اللحام والجزار من البيوع، وانفرد به مسلم من طريق جابر (^١)، وأخرج الأول مسلم أيضًا والأربعة (^٢).\nقال شعبة: لا أرى هذِه الكلمة إلا كلمة ابن عمر. يعني: الاستئذان، كذا في مسلم، وفي البخاري عن شعبة: الإذن من قول ابن عمر (^٣).\nوذكر الحافظ الخطيب في كتابه \"الفصل والوصل\" أن قوله: (إلا أن يستأذن الرجل منكم أخاه) من قول ابن عمر وليس من قول رسول الله - ﷺ -، بيَّن ذلك آدم بن أبي إياس وشبابة بن سوار عن شعبة، وقال عاصم بن علي عن شعبة: أرى الإذن من قول ابن عمر (^٤).\nقلت: قد أخرجا من حديث جبلة بن سحيم: سمعت ابن عمر يقول: نهى رسول الله - ﷺ - أن يقرن الرجل بين التمرتين جميعًا حتى يستأذن أصحابه، وهذا ظاهر في رفعه.\nولأحمد من حديث الحسن عن سعد مولى أبي بكر قال: قدمت بين يدي رسول الله - ﷺ - تمرًا، فجعلوا يقرنون فقال - ﵇ -: \"لا تقرنوا\" (^٥).\nولابن شاهين في \"ناسخه\" من حديث عطاء الخراساني عن ابن بريدة، عن أبيه مرفوعًا: \"إني كنت نهيتكم عن الإقران في التمر، وإن الله -﷿- قد أوسع الخير فأقرنوا\".\n_________\n(^١) مسلم (٢٠٣٦) كتاب: الأشربة، باب: ما يفعل الضيف إذا تبعه غير من دعاه.\n(^٢) أبو داود (٣٨٣٤)، والترمذي (١٨١٤)، وابن ماجه (٣٣٣١)، والنسائي في \"الكبرى\" ٤/ ١٦٧ (٦٧٢٨).\n(^٣) سيأتي برقم (٥٤٤٦) كتابْ الأطعمة، باب: القران في التمر.\n(^٤) \"الفصل للوصل\" ١/ ١٨٢.\n(^٥) \"مسند أحمد\" ١/ ١٩٩.","vol":"15","page":609},{"text":"ثم قال: الحديث الذي فيه النهي صحيح الإسناد، والذي فيه الإباحة ليس بذاك القوي؛ لأن في سنده اضطرابًا، وإن صح فيحتمل نسخه للنهي (^١).\nوقال الحازمي -وقد ذكرهما-: الإسناد الأول أصح وأشهر من الثاني، غير أن الخطب في هذا الباب يسير؛ لأنه ليس من باب العبادات والتكاليف، وإنما هو من قبيل المصالح الدنياوية فيكفي في ذلك الحديث الثاني، ثم يشيده إجماع الأمة على خلاف ذلك، ثم قيل: إن النهي كان حيث كان العيش زهيدًا والقوت متعذرًا؛ مراعاة لجانب الضعفاء والمساكين؛ حثًّا على الإيثار والمواساة ورغبة في تعاطي أسباب المعدلة حالة الاجتماع والاشتراك، فلما اتسع الحال قال: فشأنكم إذًا (^٢).\nإذا تقرر ذلك، فالإذن لا يكون إلا فيما يملكه الذي أذن فيه كما أذن صاحب اللحم للرجل الذي جاء مع رسول الله - ﷺ - فجاز له الأكل من ذلك الطعام، وكما أجاز - ﵇ - القرآن في التمر -إذا أذن فيه أصحابه- الذي وضع بين أيديهم؛ لأنهم متساوون في الاشتراك في أكله، فهذا استأثر أحدهم بأكثر من صاحبه لم يجز له ذلك من الاستئثار بما لا تطيب عليه نفس صاحب الطعام، ولا أنفس الذين بين أيديهم إلا ما وضع للناس، فسبيله سبيل المكارمة لا سبيل التشاح وإن تفاضلوا في الأكل.\nوقوله: (نهى عن الإقران): كذا في البخاري، والمعروف خلافه.\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" ص ٤٣٨ - ٤٣٩.\n(^٢) \"الاعتبار\" ص ١٨٨.","vol":"15","page":610},{"text":"قال ابن التين: وقع رباعيًّا، والذي في اللغة: قرن ثلاثي.\nقال القرطبي: كذا لجميع رواة مسلم الإقران (^١)، وليست معروفة، والصواب: القرآن ثلاثي.\nقال الفراء: لا يقال: أقرن. وقال غيره: إنما يقال: أقرن على الشيء إذا قوي عليه وأطاقه، ومنه قوله تعالى: ﴿وَمَا كُنَّا لَهُ مُقْرِنِينَ﴾ [الزخرف: ١٣] أي: مطيقين. قال: وقد جاء في \"الصحاح\": أقرن الدم العرق، واستقرن أي: كثر (^٢)، فيحتمل أن الإقران في هذا الحديث على ذلك، ويكون معناه النهي عن الإكثار من أكل التمر إذا كان مع غيره، ويرجع معناه إلى القرآن المذكور في الرواية الأخرى (^٣).\nونقل المنذري عن أبي محمد المعافري أنه يقال: قرن بين الشيئين وأقرن: إذا جمع بينهما. والنهي عن القران وجهان ذكرهما أبو موسى في \"مغيثه\" أحدهما: ذهبت عائشة وجابر إلى أنه قبيح وفيه شره وهلع وهو يزري بصاحبه. الثاني: أن التمر كان من جهة ابن الزبير وكان ملكهم فيه سواء، فيصير الذي يقرن أكثر أكلًا من غيره، فأما إذا كان ملكًا له فله أن يأكل، كما روي أن سالمًا كان يأكل التمر كفًّا كفًّا.\nوقيل: إذا كان الطعام بحيث يكون شبعًا للجميع كان مباحًا له لو أكله، وجاز أن يأكل كما شاء (^٤) (^٥).\n_________\n(^١) ورد بهامش الأصل تعليق، نصه: وكونه ثلاثيًّا كذا صوبه في \"المطالع\" في موضع، وقال: إنه المعروف. في آخر.\n(^٢) \"الصحاح\" ٦/ ٢١٨١.\n(^٣) \"المفهم\" ٥/ ٣١٨.\n(^٤) ورد بهامش الأصل: تأول بعموم اللفظ.\n(^٥) \"المجموع المغيث\" ٢/ ٦٩٥.","vol":"15","page":611},{"text":"وحمل أهل الظاهر النهي على التحريم مطلقًا، وهو منهم ذهول عن مساق الحديث ومعناه، وحمله جمهور العلماء على حالة المشاركة بدليل مساق الحديث، وقد اختلف العلماء فيما يملك من الطعام حين وضعه، فإن قلنا: إنهم يملكونه بوضعه بين أيديهم فيحرم أن يأكل أحد أكثر من الآخر، وإن قلنا إنما يملك كل واحد منهم ما رفع إلى فيه فهو سوء أدب وشَرَهٍ ودناءة وكان مكروهًا.\nوحمله ابن التين على ما إذا استوت أثمانهم فيه، مثل أن يتخارجوا في ثمنه أو يهبه لهم رجل أو يوصي لهم به، وأما إن أطعمهم هو فروى ابن نافع عن مالك: لا بأس به.\nوفي رواية ابن وهب: ليس بجميل أن يأكل تمرتين أو ثلاثًا في لقمة دونهم.\nوقال النووي: اختلفوا في أن هذا النهي على التحريم أو على الكراهة والأدب، والصواب التفصيل (^١) -كما سبق- وستأتي له تكملة في كتاب: الأطعمة، إن شاء الله.\nوقوله في حديث أبي مسعود: (وأبصر في وجه رسول الله - ﷺ - الجوع) إنما ذلك ليعظم، وتتأسى أمته به.\nوفيه: أنهم كانوا يرصدون أحواله.\nوقوله: (\"إن هذا تبعنا\") كذا في الأصول. قال ابن التين: كذا وقع عند أبي ذر، ووقع عند أبي الحسن (اتبعنا) بالألف. قال الداودي: معنى اتَّبعنا: سار معنا، وتَبِعَهم: لحقهم. واحتج بقول الشاعر:\nمازلت أتبعهم حتى تبعتهم\n_________\n(^١) \"شرح مسلم\" ١٣/ ٢٢٨.","vol":"15","page":612},{"text":"وقال ابن فارس: تبعت فلانًا: إذا تلوته، واتبعته: إذا لحقته (^١)، وبنحوه ذكره الجوهري: تبعت القوم: إذا تلوتهم وقفوني فسرت معهم. وقال الأخفش: تبع وأتبع سواء مثل ردف وأردف (^٢).\nقال ابن التين: والصواب: أن يُقرأ اتَّبعنا بتشديد التاء على بناء افتعل من تبع، فمعناه مثل معنى تبع. وعلى قول الداودي: إنه رباعي يتوهم أنه يناقض الحديث؛ لأنه قال في رواية في أوله: فتبعهم رجل. وقوله: (تبعهم): لحقهم. لم يقله أحد غير الفراء قال: تبعهم: لحقهم، وأتبعهم: ألحقهم، والشعر الذي ذكره ليس بشعر، وإنما هو مثل كما نص عليه الهروي، وهو صحيح؛ لأن معناه لا يستقيم على ما توهمه أبو جعفر؛ لأنه على قوله مازلت أسير معهم حتى لحقتهم، وهو كلام غير صحيح.\n_________\n(^١) \"مجمل اللغة\" ١/ ١٥٣.\n(^٢) \"الصحاح\" ٣/ ١١٨٩ - ١١٩٠.","vol":"15","page":613},{"text":"<span data-type='title' id=toc-1794>١٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَهُوَ أَلَدُّ الخِصَامِ﴾ [البقرة: ٢٠٤]\n٢٤٥٧ </span>- حَدَّثَنَا أَبُو عَاصِمٍ عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ ﵂، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ أَبْغَضَ الرِّجَالِ إِلَى اللهِ الأَلَدُّ الخَصِمُ\". [٤٥٢٣، ٧١٨٨ - مسلم: ٢٦٦٨ - فتح ٥/ ١٠٦]\nذكر فيه حديث عَائِشَةَ أنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِنَّ أَبْغَضَ الرِّجَالِ إِلَى اللهِ الأَلدُّ الخَصِمُ\".\nالشرح:\nأسلفنا فيما مضى أن هذِه الآية نزلت في الأخنس بن شَريِق، وقال ابن عباس فيما حكاه ابن أبي حاتم في \"تفسيره\": لما أصيب أصحاب الرجيع: قال المنافقون: يا ويح هؤلاء لا هم قعدوا في أهليس ولا هم أدوا رسالة صاحبهم، فنزلت (^١).\nوهذا الحديث أدخله العلماء في تفسير هذِه الآية.\nقال أهل اللغة: والألد: هو العسر الخصومة، الشديد الحرب مشتق من اللدتين وهما صفحتا العنق، أي في جانب أخذ من الخصومة غلب. وقيل: هو من لديدي الوادي، أي: جانباه، فصاحب الصفة يأخذ في جانب ويدع الاستقامة.\nوقيل: معناه إذا منع من جانب جاء من آخر، يزيد في الحجة، يقال: لددته ألده: إذا جادلته فغلبته.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٢/ ٣٦٣ (١٩١٠).","vol":"15","page":614},{"text":"وقال ابن سيده: لَدِدْتُ لدًّا: صرت ألد. وَلَدَدْتُهُ أَلُدُّهُ: إذا خصمته، وقوله تعالى: ﴿قومًا لُّدًّا﴾ [مريم: ٩٧] قيل: معناه: خصماء، عوج عن الحق. وقيل: صُمٌّ عنه (^١).\nوفي \"الجامع\": اللدد: مصدر الألد، ورجل ألد: إذا اشتد في الخصومة، والأنثى: لداء، وقد ذمه الله تعالى لمدافعته عن الحق ما يعلمه ويشهد به نفسه.\nقال تعالى: ﴿وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الخِصَامِ (٢٠٤)﴾ [البقرة: ٢٠٤].\nوقد ترجم بهذِه الترجمة في كتاب: الأحكام. وفي \"تفسير ابن أبي حاتم\" عن ابن عباس: ألد الخصام. أي: ذو (ضلال) (^٢) إذا كلمك وراجعك. وعن الحسن: كاذب القول. وعن مجاهد: ظالم لا يستقيم.\nوعن قتادة: شديد القسوة في معصية الله جدل بالباطل (^٣).\nوالخَصِم: المولع بالخصومة الماهر فيها.\nقال الزجاج: الخصام: جمع خصم. وقيل: هو مصدر خاصمته.\n_________\n(^١) \"المحكم\" ٩/ ٢٢٢.\n(^٢) في \"التفسير\": جدال.\n(^٣) \"تفسير ابن أبي حاتم\" ٢/ ٣٦٥.","vol":"15","page":615},{"text":"<span data-type='title' id=toc-1795>١٦ - باب إِثْمِ مَنْ خَاصَمَ فِي بَاطِلٍ وَهْوَ يَعْلَمُهُ</span>\n٢٤٥٨ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ زَيْنَبَ بِنْتَ أُمِّ سَلَمَةَ أَخْبَرَتْهُ، أَنَّ أُمَّهَا أُمَّ سَلَمَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- أَخْبَرَتْهَا عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ سَمِعَ خُصُومَةً بِبَابِ حُجْرَتِهِ، فَخَرَجَ إِلَيْهِمْ، فَقَالَ: \"إِنَّمَا أَنَا بَشَرٌ، وَإِنَّهُ يَأْتِينِي الخَصْمُ، فَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَبْلَغَ مِنْ بَعْضٍ، فَأَحْسِبُ أَنَّهُ صَدَقَ، فَأَقْضِيَ لَهُ بِذَلِكَ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ فَإِنَّمَا هِيَ قِطْعَةٌ مِنَ النَّارِ، فَلْيَأْخُذْهَا أَوْ فَلْيَتْرُكْهَا\". [٢٦٨٠، ٦٩٦٧، ٧١٦٩، ٧١٨١، ٧١٨٥ - مسلم: ١٧١٣ - فتح ٧/ ١٠٥]\nذكر فيه حديث أم سلمة أنه - ﷺ - سَمِعَ خُصُومَةً بِبَابِ حُجْرَتِهِ، فَخَرَجَ إِلَيْهِمْ، فَقَالَ: \"إِنَّمَا أَنَا بَشَرٌ، وَإِنَّهُ يَأْتِينِي الخَصْمُ، فَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَبْلَغَ مِنْ بَعْضٍ، فَأَحْسِبُ أَنَّهُ صَدَقَ، فَأقضِيَ لَهُ بِذَلِكَ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمِ فَإِنَّمَا هِيَ قِطْعَةٌ مِنَ النَّارِ، فَلْيَأْخُذْهَا أَوْ فَلْيَتْرُكهَا\".\nاَلشرح: الحديث دال على أن [القوي على] (^١) البيان البليغ في تأدية الحجة قد يغلب بالباطل من أجل بيانه فيقضي له على خصمه، وليس ذلك يحل ما حرم عليه لقوله: \"فإنما هي قطعة من النار\" أي: يوجبها في الآخرة إلا أن يقتص لصاحبها منه أو يعوضه الله منه، وهذا هو معنى قوله تعالى: ﴿وَتُدْلُوا بِهَا إِلَى الحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالإِثْمِ وَأَنْتُمْ تَعْلَمُونَ﴾ [البقرة: ١٨٨] وسيأتي بسط ذلك وما ينتزع منه في كتاب الأحكام، إن شاء الله.\nونذكر لك منه أمورًا منها قوله: (\"فليأخذها\"): خرج بلفظ الخبر، والمراد به النهي والتهديد والوعيد كقوله: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ [فصلت: ٤٠]\n_________\n(^١) ليست بالأصل، والمثبت من \"شرح ابن بطال\" ٦/ ٥٨٢.","vol":"15","page":616},{"text":"ومنها الحكم بالظاهر تشريعًا للأمة وهو كقوله: \"أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله\" (^١)، وقوله في حديث المتلاعنين: \"لولا الإيمان لكان لي ولها شأن\" (^٢).\nوحكم الحاكم لا يبيح محظورًا؛ خلافًا لأبي حنيفة إذا شهدا بزور أن فلانًا طلق زوجته أن للشاهد تزوجها، كما ستعلمه في موضعه.\nومنها: أن كل مجتهد ليس مصيبًا وأن إثم الخطأ مرفوع عنه إذا اجتهد ووقع الاجتهاد موضعه، وقام الإجماع على أن حكم الحاكم في المال لا يبيح محظورًا، واختلفوا في النكاح والطلاق (^٣).\nومنها: حكمه بالاجتهاد وهو قول المحققين كما نقله القاضي (^٤).\nومنها: أنه روي في هذا: \"إنما أحكم بما أسمع\" و(إنما) للحصر، فكأنه قال: لا أحكم إلا بما أسمع.\nوقد اختلف في هذا، فقال مالك في المشهور عنه: إن الحاكم لا يحكم بعلمه في شيء، وبه قال أحمد وإسحاق وأبو عبيد والشعبي، وروي عن شريح. وذهبت فرقة أخرى إلى أنه (يقضي) (^٥) بعلمه في كل شيء من الأموال والحدود، وبه قال أبو ثور والشافعي في أحد قوليه، والأصح عنده أنه يقضي بعلمه إلا في الحدود.\n_________\n(^١) سلف برقم (٢٥) كتاب: الإيمان، باب: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ﴾ من حديث ابن عمر.\n(^٢) رواه أبو داود (٢٢٥٦)، وأحمد ١/ ٢٣٨ - ٢٣٩، من حديث ابن عباس، وسيأتي برقم (٤٧٤٧) كتاب: التفسير، باب: ﴿وَيَدْرَأُ عَنْهَا العَذَابَ﴾ من حديث ابن عباس بلفظ: \"لولا ما مضى من كتاب الله لكان لي ولها شأن\".\n(^٣) انظر: \"الاستذكار\" ٢٢/ ١٦ - ١٧.\n(^٤) \"إكمال المعلم\" ٥/ ٥٦١.\n(^٥) في الأصل: قضى، وما أثبتناه هو الملائم للسياق.","vol":"15","page":617},{"text":"وذهبت فرقة ثالثة إلى التفريق، فمنهم من قال يقضي بما سمعه في مجلس قضائه خاصة، لا قبله ولا في غيره إذا لم يحضر مجلسه بينة في الأموال خاصة، وهو قول الأوزاعي وجماعة من أصحاب مالك، وحكوه عنه أيضًا، ومنهم من قال: يحكم بما سمعه في مجلس قضائه وفي غيره، لا قبل قضائه ولا في غير مصره في الأموال خاصة؛ سواء سمع ذلك في مجلس قضائه أو في غيره قبل ولايته أو بعدها، وبه قال أبو يوسف ومحمد والشافعي في أحد قوليه.\nوذهب بعض أصحابهم إلى أنه يقضي بعلمه في الأموال والقذف خاصة ولم يشترط مجلس القضاء (^١).\nواتفقوا على أنه يحكم بعلمه في الجرح والتعديل؛ لأن ذلك ضروري في حقه (^٢).\nومنها: أن البينة مسموعة بعد اليمين وهو الذي فهمه البخاري وبوب له بَعْدُ: من أقام البينة بعد اليمين؛ وإن كان الإسماعيلي أنكر ذلك وقال: ليس في الخبر الذي ذكره دلالة على قبول البينة بعد يمين المسلم.\nومنها: معنى (\"أبلغ من بعض\")، ولابن أبي شيبة من حديث أبي هريرة: \"ولعل بعضكم أن يكون ألحن بحجته من بعض\" (^٣).\nقال الزجاج: بلغ الرجل يبلغ بلاغة فهو بليغ: إذا كان يبلغ بعبارة لسانه كنه ما في قلبه.\n_________\n(^١) انظر: \"إكمال المعلم\" ٥/ ٥٦٢، \"الأم\" ٧/ ١٠٣، \"الاستذكار\" ٢٢/ ١٣ - ١٥، \"المغني\" ١٤/ ٣٠ - ٣١، \"عيون المجالس\" ٤/ ١٥٣٥ - ١٥٣٧.\n(^٢) \"المغني\" ١٤/ ٣٣.\n(^٣) \"المصنف\" ٤/ ٥٤٢ (٢٢٩٦٥)، ٧/ ٣٢١ (٣٦٤٧٩).","vol":"15","page":618},{"text":"وقال غيره: البلاغة: إيصال المعنى إلى القلب في أحسن صورة من اللفظ، ولهم عبارات أخر، قيل: الإيجاز مع الإفهام والتصرف من غير إضمار.\nوذكر ابن رشيق في \"عمدته\" أنها قليل يفهم وكثير لا يسأم.\nوقيل: إجاعة اللفظ وإشباع المعنى، أو معان كثيرة في ألفاظ قليلة، أو إصابة المعنى وحسن الإيجاز، أو سهولة اللفظ مع حسن البديهة، أو لمحة دالة، أو كلمة تكشف عن البغية أو الإيجاز من غير عجز\nوالإطناب من غير خطأ.\nوجعل ابن المقفع من السكوت بلاغة رغبة في الإيجاز، ولبعض الكلبيين: واعلم بأن من السكوت إبانة ومن التكلم ما يكون خبالًا. وقيل: أنها معرفة الفصل و(الوصل) (^١) أو يكون أول الكلام يدل على\nآخره وعكسه.\nوأما اللحن، فقال أبو زيد: لحنت له بالقول ألحن لحنًا إذا قلت له قولًا يفهمه عنك ويخفى على غيره، واللحن بالتحريك كما قال الخطابي: الفطنة، وقد لحن (^٢) بالكسر يلحن لحنًا بسكون الحاء: الزيغ في الإعراب، والمصدر من الأول بفتح حائه وتسكن (^٣).\nقال مالك بن أسماء الفزاري من أبيات:\nمنطق صائب وتلحن أحيا … نًا وخير الحديث ما كان لحنًا\n_________\n(^١) في الأصل: الوصول، والصواب ما أثبتناه، وانظر: \"البيان\" ١/ ٦١.\n(^٢) ورد بهامش الأصل: لحن بفتح الحاء: أخطأ، وبكسرها: فطن، وقد ذكره بعد ذلك على الصواب.\n(^٣) \"أعلام الحديث\" ٢/ ١٣١٣.","vol":"15","page":619},{"text":"وما ذكره الجاحظ في \"تبيانه\" من أن الجارية يستحسن منها اللحن، واستشهد بقول مالك (^١)، فقد رُدَّ عليهِ.\nومنها: وهو ينعطف على ما مضى- قال الطحاوي: ذهب قوم إلى أن كل ما يقضي به الحاكم من تمليك مال أو إزالة ملك أو إثبات نكاح أو طلاق وما أشبه ذلك، أن ذلك كله إن كان في الباطن كهو في الظاهر وجب ذلك على ما علم، وإن كان في الباطن على خلاف ما شهد به الشاهدان، وعلى خلاف ما حكم بشهادتهما على الحكم بالظاهر لم يكن قضاء القاضي موجبًا شيئًا من تمليك ولا تحليل ولا تحريم، وممن قال ذلك أبو يوسف، وخالفهم آخرون، فقالوا: ما كان من ذلك من تمليك مال فهو على حكم الباطن، كما قال - ﵇ -: \"فمن قضيت له شيئًا\" الحديث. وما كان من ذلك قضاء بطلاق أو نكاح بشهودٍ ظاهرهم العدالة وباطنهم الجرح، فحكم الحاكم بشهادتهم على ظاهرهم، فإنه ينفذ ظاهرًا وباطنًا.\nواستدل بأنه - ﵇ - فرق بين المتلاعنين (^٢)، ولو علم صدق المرأة لحد الزوج لها بقذفه إياها، ولو علم أن الزوج صادق لحد المرأة للزنا، ولم يفرق بينهما، فلما خفي عليه الصادق منهما وجب حكم آخر، وهو حرمة الفرج على الزوج ظاهرًا وباطنًا، ولم يرد ذلك إلى حكم الباطن، فلما ثبت هذا في المتلاعنين ثبت أن يكون كل قضاء ليس فيه تمليك أموال أنه على الظاهر لا على حكم الباطن، وأن حكم القاضي يحدث في ذلك التحريم، والتحليل في الظاهر والباطن جميعًا، وأنه خلاف الأموال\n_________\n(^١) \"البيان\" ١/ ٩٢.\n(^٢) سيأتي برقم (٤٧٤٨) كتاب: التفسير، باب: قوله ﴿وَالخَامِسَةَ أَنَّ غَضَبَ اللهِ عَلَيْهَا﴾.","vol":"15","page":620},{"text":"التي يقضى بها على حكم الظاهر، وهي في الباطن على خلاف ذلك، فيكون حديث الباب على القضاء في الأموال، وأن حديث المتلاعنين على القضاء بغير الأموال حتى تتفق معاني الأخبار، وقد حكم الشارع في المتبايعين إذا اختلفا في الثمن والسلعة قائمة أنهما يتحالفان ويترادان، فتعود الجارية إلى البائع ويحل له فرجها وتحرم على المشتري، ولو علم الكاذب منهما بعينه إذًا لقضى بما قال الصادق منهما ولم يقض بفسخ بيع، ولا بوجوب حرمة فرج الجارية المبيعة على المشتري، فلما كان ذلك على ما وصفنا كان ذلك كل قضاء بتحريم أو تحليل أو عقد نكاح على ما حكم القاضي فيه في الظاهر لا على حكمه في الباطن، وهذا قول أبي حنيفة ومحمد بن الحسن، وأجاب ابن رشد عن اللعان بأن الفرقة فيه إنما وقعت؛ عقوبة للعلم بأن أحدهما كاذب.\nومنها: العمل بالظن حيث قال: فأحسب أنه (صادق) (^١) وهو أمر لم يختلف فيه في حق الحاكم، ومنها مخرج الغالب حيث قال: (\"من حق أخيه\") فإنه خرج مخرج الغالب؛ لأن مال الذمي والمعاهد والمرتد في هذا كمال المسلم.\n_________\n(^١) ورد في الأصل فوق هذِه الكلمة (صدق).","vol":"15","page":621},{"text":"<span data-type='title' id=toc-1796>١٧ - باب إِذَا خَاصَمَ فَجَرَ</span>\n٢٤٥٩ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، أَخْبَرَنَا مُحَمَّدٌ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا، أَوْ كَانَتْ فِيهِ خَصْلَةٌ مِنْ أَرْبَعَةٍ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ، حَتَّى يَدَعَهَا إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ\". [انظر: ٣٤ - مسلم: ٥٨ - فتح ٥/ ١٠٧]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو السالف في الإيمان، وقال هنا: \"وَإِذَا وَعَدَ أَخْلَفَ\".\nوالمراد: تعظيم ذنبه وقربه من النفاق لا حقيقة، فيخشى على مرتكبها ذلك أو أنه منافق في تلك الخصلة دون غيرها مما صح فيه اعتقاده.\nوالفجور: الكذب والريبة، وذلك حرام، ألا ترى أنه - ﵇ - قد جعل ذلك خصلة من النفاق، وأطلق اسم النفاق على صاحب هذِه الخصال وعلى بعضها؛ لأنها تغلب على أحوال المرء وتستولي على أكثر الأفعال، فاستحق هذِه التسمية بما غلب عليه من قبيح أفعاله ومشابهته فيها المنافقين والكفار، فوصف بصفتهم تقبيحًا لحاله، ولا شيء أقبح على المرء من ملازمته أفعال الكفار ومجانبته أفعال المؤمنين، أعاذنا الله من ذلك.","vol":"15","page":622},{"text":"<span data-type='title' id=toc-1797>١٨ - باب قِصَاصِ المَظْلُومِ إِذَا وَجَدَ مَالَ ظَالِمِهِ</span>\nوَقَالَ ابْنُ سِيرِينَ يُقَاصُّهُ. وَقَرَأَ: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾. [النحل: ١٢٦].\n\n٢٤٦٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي عُرْوَةُ أَنَّ عَائِشَةَ ﵂ قَالَتْ: جَاءَتْ هِنْدُ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ، فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ مِسِّيكٌ، فَهَلْ عَلَيَّ حَرَجٌ أَنْ أُطْعِمَ مِنَ الَّذِي لَهُ عِيَالَنَا؟ فَقَالَ: \"لَا حَرَجَ عَلَيْكِ أَنْ تُطْعِمِيهِمْ بِالمَعْرُوفِ\". [انظر: ٢٢١١ - مسلم: ١٧١٤ - فتح ٥/ ١٠٧]\n\n٢٤٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي يَزِيدُ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ: قُلْنَا لِلنَّبِىِّ - ﷺ -: إِنَّكَ تَبْعَثُنَا فَنَنْزِلُ بِقَوْمٍ لَا يَقْرُونَا، فَمَا تَرَى فِيهِ؟ فَقَالَ لَنَا: \"إِنْ نَزَلْتُمْ بِقَوْمٍ، فَأُمِرَ لَكُمْ بِمَا يَنْبَغِي لِلضَّيْفِ فَاقْبَلُوا، فَإِنْ لَمْ يَفْعَلُوا فَخُذُوا مِنْهُمْ حَقَّ الضَّيْفِ\". [٦١٣٧ - مسلم: ١٧٢٧ - فتح ٧/ ١٠٥]\nثم ساق حديث عائشة في قصة هند: \"لَا حَرَجَ عَلَيْكِ أَنْ تُطْعِمِيهِمْ بِالمَعْرُوفِ\".\nوحديث عُقْبَةَ بْنِ عَامِرٍ قَالَ: قُلْنَا لرسول الله - ﷺ -: إِنَّكَ تَبْعَثنا فَنَنْزِلُ بِقَوْمٍ لَا يَقْرُونَا، فَمَا تَرى فِيهِ؟ فَقَالَ لنَا: \"إِنْ نَزَلْتُمْ بِقَوْم، فَأُمِرَ لَكُمْ بِمَا يَنْبَغِي لِلضَّيْفِ فَاقْبَلُوا، فَإِنْ لَمْ يَفْعَلُوا فَخُذُوا مِنْهُمْ حَقَّ الًضَّيْفِ\".\nالشرح:\nأثر ابن سيرين قال به الحسن، وحديث عقبة رواه من حديث يزيد، عن أبي الخير، عنه، به. أخرجه الترمذي من حديث ابن لهيعة، عن يزيد، وحسنه. ولفظه: إنا نمر بقوم فلا هم (يضيفونا) (^١) ولا هم\n_________\n(^١) في الأصل فوق هذِه الكلمة لفظة: كذا.","vol":"15","page":623},{"text":"يؤدون ما لنا عليهم من الحق ولا نحن نأخذ منهم، فقال - ﵇ -: \"إن أبوا إلا أن تأخذوا كرهًا فخذوا\" ثم قال: معناه أنهم كانوا يخرجون في الغزو، فيمرون بقوم ولا يجدون من الطعام ما يشترونه بالثمن؛ فقال - ﵇ -: \"إن أبوا إلا أن تأخذوا كرهًا فخذوا\". قال: هكذا روي في بعض الحديث مفسرًا. قال: وروي عن عمر أنه كان يأمر بنحو من هذا (^١).\nواختلف العلماء في الذي يجحد وديعة غيره، ثم المودع يجد له مالًا هل يأخذه عوضًا من حقه أم لا؟ وفيه خلاف عن مالك أيضًا. فروى ابن القاسم عنه أنه لا يفعل واحتج بحديث: \"أدَّ الأمانة إلى من ائتمنك، ولا تخن من خانك\" (^٢)، وروي عنه أن له أن يأخذ حقه إذا وجده من ماله إذا لم يكن فيه شيء من الزيادة، وهو قول الشافعي، واحتج بحديث هند، وعندنا أن من له حق على شخص وعجز عن استيفائه يجوز له أن يأخذ من ماله قدر حقه بغير إذنه (^٣).\nوروى ابن وهب عن مالك أنه إذا لم يكن على الجاحد للمال دين، فله أن يأخذ مما يظفر له به من المال حقه، وإن كان على الجاحد للمال دين فليس له أن يأخذ إلا بمقدار ما يكون فيه أسوة الغرماء (^٤).\nوقال أبو حنيفة: يأخذ من الذهب الذهب، ومن الفضة الفضة، ومن المكيل المكيل، ومن الموزون الموزون، ولا يأخذ غير ذلك. وحكي\n_________\n(^١) الترمذي (١٥٨٩).\n(^٢) رواه أبو داود (٣٥٣٥)، والترمذي (١٢٦٤)، من حديث أبي هريرة، وقال: هذا حديث حسن غريب.\n(^٣) \"مختصر المزني\" بهامش \"الأم\" ٥/ ٢٦٧.\n(^٤) \"النوادر والزيادات\" ١٠/ ٤٥٤.","vol":"15","page":624},{"text":"عنه المنع المطلق. وقال زفر: له أن يأخذ العرض بالقيمة.\nوأولى الأقوال في ذلك قول من أجاز الانتصاف من حقه إذا وجد مال من ظلمه بدلالة الآية، ودلالة حديث هند، ألا ترى أنه أجاز لها أن تطعم عياله من ماله بالمعروف عوض ما قصر فيه من طعامهم، فدخل في معنى ذلك كل من وجب عليه حق لم يوفه أو جحده أنه يجوز له الاقتصاص منه.\nوليس حديث \"أدِّ الأمانة\" مخالف لهذا المعنى؛ لأن من أخذ حقه فلا يسمى خائنًا، فمعناه الخصوص، فكأنه قال: أدها إن لم يكن غاصبًا لمالكَ ولا جاحدًا له، وأما من غصبك حقك وجحدك فليس يدخل فيمن أُمِرَ بأداء الأمانة إليه؛ لقوله تعالى: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ [النحل: ١٢٦] ولدلالة حديث هند، وهذا التأويل ينفي التضاد ودليل القرآن.\nوتبويب البخاري دال عليه، وإذا سرق من غريمه فأراد قطع يده فادعى أنه اقتص من حقه لم يقطع كما قال الخطابي؛ للشبهة فيه إذا قامت له بينة بما ادعاه من الحق وإلا قطع (^١).\nوفي \"الهداية\" من له على آخر دراهم فسرق مثلها لم يقطع؛ لأنه استيفاء لحقه، والحال والمؤجل فيه سواء؛ لأن التأخير لتأخر المطالبة، وكذا لو سرق زيادة على حقه؛ لأنه بمقدار حقه يصير شريكًا فيه، وإن سرق عروضًا قطع؛ لأنه ليس له ولاية الاستيفاء منه إلا بالتراضي، وعن أبي يوسف لا يقطع؛ لأن له أن يأخذه عند بعض العلماء قضاء من حقه أو رهنًا بحقه (^٢).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٢٣.\n(^٢) \"الهداية\" ٢/ ٤١٢.","vol":"15","page":625},{"text":"قال الخبازي (^١) في \"حواشيه\": أراد ببعض العلماء الشافعي في أخذه العروض، وقوله: أو رهنًا عند بشر المريسي.\nوأما حديث عقبة، فقال أكثر العلماء كما حكاه ابن بطال عنهم أنه كان في أول الإسلام حين كانت المواساة واجبة، وهو منسوخ بقوله - ﵇ -: \"جائزته يوم وليلة\" (^٢)، والجائزة تفضل وليست بواجبة (^٣).\nوقال ابن التين: قيل: نسخها: ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالبَاطِلِ﴾ [البقرة: ١٨٨] قال: وقيل: كان ذلك في أهل العمود والمواطن التي لا أسواق فيها. وسيأتي مذاهب العلماء في الضيافة في باب: إكرام\nالضيف من كتاب الأدب إن شاء الله تعالى.\nقال الخطابي: وهؤلاء المبعوثون في حديث عقبة إنما يأخذون ممن نزلوا بهم بحق الضيافة على معنى أنهم أبناء سبيل، وحق الضيافة من المعروف الذي يكره تركه ولا يجبر عليها أحد ويقبض من ماله إلا عند الضرورة ولو كانوا عمالًا كان على المبعوث إليهم طعامهم وما يصلحهم، وإنما كان يلزم ذلك لمن كان - ﵇ - يبعثهم في زمانه وليس إذ ذاك للمسلمين بيت مال، وأما اليوم فيعطَون أرزاقهم، فليس لهم حق في أموال المسلمين، وإلى نحو منه ذهب أبو يوسف فيما كان شرط من أمر الضيافة على أهل نجران، فزعم أنها كانت خاصًّا\n_________\n(^١) هو جلال الدين، عمر بن محمد بن عمر الخبازي، توفي سنة ٦٩١ هـ، عن اثنتين وستين سنة، وله حاشية على \"الهداية\"، وكتاب: \"المغني في أصول الفقه\". انظر: \"تاج التراجم في من صنف من الحنفية\" لابن قطلوبغا ص ١٦٤ (١٨٥).\n(^٢) سيأتي برقم (٦٠١٨) كتاب: الأدب، باب: \"من كان يؤمن بالله واليوم الآخر\" من حديث أبي هريرة.\n(^٣) \"شرح ابن بطال\" ٦/ ٥٨٥.","vol":"15","page":626},{"text":"بأيامه ليس لأحد بعده، وقد كان عمر حين ضرب الجزية على نصارى الشام جعل عليهم الضيافة لمن نزل بهم، فإذا كانت الضيافة مشروطة على قوم من أهل الذمة مع الجزية فمنعوها كان للضيف أن يأخذ حقه من عرض أموالهم (^١).\nتنبيهات:\nأحدها: لما ذكر ابن التين عن الداودي أن المراد بحديث: \"لا تخن من خانك\" لا تأخذ أكثر من حقك، قال: وهذا أحد قولي مالك؛ لأنه ائتمنه، فإن لم يكن ائتمنه واختفي فله الأخذ، وأما من ائتمنه ففي \"المدونة\": لا يأخذ، واحتج بهذا الحديث (^٢)، والآخر أنه يأخذ قدر حقه ويحلف ما دفعت لي شيئًا. يعني: يجب عليَّ رده عليك. وقيل: ينوي إلا ولي عليك مثله، وكأنه كالمكره على اليمين. وقيل: يحرك لسانه بما تقدم. وقيل: واسع أن لا يحركه. وقيل: إن أمن أن يحلف جاز له أن يأخذ، ويجزئ الحلِف بقوله: مالك عندي حق.\nقال: وهذا إذا كان الظالم لا دين عليه، فإن كان عليه دين؛ فقيل: يأخذ قدر ما يقع له في المخاصمة. وقيل: يأخذ جميع ماله؛ لأنه لم يفلس بعد، قاله محمد بن عبد الحكم.\nثانيها: معنى (ممسك) وفي نسخة: (مسيك) (^٣) في حديث هند هو بكسر الميم وتشديد السين: بخيل شديد التمسك بما في يديه.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٢٤ - ١٢٢٥.\n(^٢) \"المدونة\" ٤/ ٣٦٠.\n(^٣) ورد بهامش الأصل: قال في \"المطالع\" كذا رواية أكثر المحدثين -يعني: ما هو مبسوط هنا- قال ورواية المتقنين بفتح الميم وتخفيف السين وكذا للمستملي عن أبي بحر فبالوجهين وجدته على ابن الحسن وكذا ذكره أهل اللغة؛ لأن أمسك لا يبنى منه فعيل، إنما يبنى من الثلاثي وقد يقال: مسك لغة قليلة. انتهى.","vol":"15","page":627},{"text":"وفعيل: من أبنية المبالغة كشريب وسكير وخمير.\nوقولها: (من الذي له) أي: من ماله الذي في يدي أو بيدي.\nقال الخطابي: وفيه: أن من له حقٌّ على رجل، وفي يده مال له استوفاه، وإن كان من غير حقه؛ لأن معلومًا أن بيت الرجل الشحيح لا يجمع كل ما يحتاج إليه عياله على مر الأيام حتى يستغني به عما سواه (^١).\nقال ابن التين: وهذا غير ظاهر من الحديث، بل يحتمل أن يكون تحت يدها ما تريد أو تبيع منه ما تشتري ما تحتاج إليه.\nقال الشيخ أبو إسحاق في \"زاهيه\": من أصحابنا من منع من ذلك أن يأخذه أو يبيعه بمثل ما له عليه؛ لأنه لم يوكل في ذلك، وبه أقول.\nقال الخطابي: وفيه جواز الحكم على الغائب. قلت: فيه نظر فإنه كان بالمدينة (^٢)، قال: وفيه حكم الحاكم بعلمه (^٣).\nوفيه: أن السارق إذا سرق من غريمه لا يقطع.\nوقوله: (\"بالمعروف\")، أي: بقدر حاله وما يجب عليه.\nثالثها: قد أسلفنا نسخ حديث عقبة وقيل: إنه المراد بقوله: ﴿لَا يُحِبُّ اللهُ الجَهْرَ بِالسُّوءِ مِنَ القَوْلِ إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨] وحق الضيف معروف لا يمنعه إلا عند الضرورة.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٢٣.\n(^٢) ورد بهامش الأصل -يعني: بمكة-: بل قال السهيلي أنه كان حاضرًا السؤال فاعلمه، وقد ساقه في \"روضه\" رواية، وذلك في مكة لا في المدينة.\n(^٣) \"أعلام الحديث\" ٢/ ١٢٢٣.","vol":"15","page":628},{"text":"واختلف هل يؤخذ من مانعه قيمته إذا كان المضطر غير حاضر، ذكره ابن التين، قال: وأما من بعثهم الإمام، فيجب على المبعوث إليهم طعامهم إلا أن يكون هناك بيت مال يحمل كلَّهم، وكان المسلمون يومئذٍ لا بيت مال لهم.\nوقولهم: (لم يقرونا) أي: يضيفونا من قريت الضيف إذا جمعته إليك، وليس قولهم هذا غيبة كما سلف. وقيل: حق الضيف أن يأخذ ضيافته.","vol":"15","page":629},{"text":"<span data-type='title' id=toc-1798>١٩ - باب مَا جَاءَ فِي السَّقَائِفِ</span>\nوَجَلَسَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ فِي سَقِيفَةِ بَنِي سَاعِدَةَ.\n\n٢٤٦٢ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي مَالِكٌ، وَأَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ، عَنْ عُمَرَ ﵃ قَالَ حِينَ تَوَفَّى اللهُ نَبِيَّهُ - ﷺ -: إِنَّ الأَنْصَارَ اجْتَمَعُوا فِي سَقِيفَةِ بَنِي سَاعِدَةَ، فَقُلْتُ لأَبِي بَكْرٍ: انْطَلِقْ بِنَا، فَجِئْنَاهُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ. [٣٤٤٥، ٣٩٢٨، ٤٠٢١، ٦٨٢٩، ٦٨٣٠، ٧٣٢٣ - مسلم: ١٦٩١ - فتح ٩/ ١٠٩]\nحَدَّثنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابن وَهْبِ، حَدَّثَنِي مَالِكٌ، وَأَخْبَرَنِي يُونُسُ، عَنِ ابن شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ ابن عَبَّاسٍ أَخْبَرَهُ، عَنْ عُمَرَ قَالَ حِينَ تَوَفى اللهُ نَبِيَّهُ - ﷺ -: إِنَّ الأَنْصَارَ اجْتَمَعُوا فِي سَقِيفَةِ بَنِي سَاعِدَةَ، فَقُلْتُ لأَبِي بَكْرٍ: انْطَلِقْ بِنَا، فَجِئْنَاهُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ.\nوهذا الحديث ذكره مسلم والأربعة (^١) مطولًا ومختصرًا وليس فيها جلوسه - ﵇ - في السقيفة، وقد نبه على ذلك الإسماعيلي أيضًا.\nوقوله: (حدثني ابن وهب، حدثني مالك، وأخبرني يونس) قيل: إن ابن وهب أول من فرق بين أخبرني وحدثني (^٢) (^٣).\n_________\n(^١) أبو داود (٤٤١٨)، والترمذي (١٤٣٢)، وابن ماجه (٢٥٥٣)، والنسائي في \"الكبرى\" ٤/ ٢٧٢ (٧١٥٣).\n(^٢) ورد بهامش الأصل ما نصه: تقدمه ابن جريج والأوزاعي.\n(^٣) رواه عن ابن وهب الترمذي ٥/ ٧٥٢ كتاب: العلل، وانظر: \"علوم الحديث\" لابن الصلاح ص ١٣٩ - ١٤٠، وروى الخطيب في \"الكفاية\" ص ٤٣٤ التفريق بين أخبرنا وحدثنا عن ابن جريج والأوزاعي.","vol":"15","page":630},{"text":"والسقائف صفف لها سقف، والسقيفة: فعيلة بمعنى مفعولة.\nقال ابن التين: ولما كان لأهل الموضع أن يرتفقوا بسقائفهم وأفنيتهم؛ لأنه لو لم يجز ذلك لم يجلس رسول الله - ﷺ - هناك، ثم اقتدى به أصحابه.\nوقال ابن بطال: السقائف والحوانيت قد علم الناس ما وضعت له ومن اتخذها مجلسًا، فذلك مباح له إذا التزم ما في ذلك من غض البصر ورد السلام وهداية الضال وجميع شروطه (^١).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٨٦.","vol":"15","page":631},{"text":"<span data-type='title' id=toc-1799>٢٠ - باب لَا يَمْنَعُ جَارٌ جَارَهُ أَنْ يَغْرِزَ خَشَبَهُ فِي جِدَارِهِ</span>\n٢٤٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَمْنَعُ جَارٌ جَارَهُ أَنْ يَغْرِزَ خَشَبَهُ فِي جِدَارِهِ\". ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: مَا لِي أَرَاكُمْ عَنْهَا مُعْرِضِينَ؟! وَاللهِ لأَرْمِيَنَّ بِهَا بَيْنَ أَكْتَافِكُمْ. [٥٦٢٧، ٥٦٢٨ - مسلم: ١٦٠٩ - فتح ٥/ ١١٠]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَمْنَعُ جَارٌ جَارَهُ أَنْ يَغْرِزَ خَشَبَهُ فِي جِدَارِهِ\". ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: مَا لِي أَرَاكُمْ عَنْهَا مُعْرِضِينَ؟! وَاللهِ لأَرْمِيَنَّ بِهَا بَيْنَ أَكْتَافِكُمْ.\nقال ابن عبد البر: كذا روى هذا الحديث رواة \"الموطأ\" عن مالك، ورواه خالد بن مخلد عن مالك، عن أبي الزناد، عن الأعرج به، ويحتمل أن يكون عنده بهما جميعًا، ورواه أكثر أصحاب ابن شهاب عنه عن الأعرج كما رواه مالك إلا معمر بن راشد، فإن عنده عن ابن شهاب إسنادين أحدهما كما سلف، والثاني عن ابن المسيب بدل الأعرج.\nقال الرازيان: وَهِمَ معمرٌ فيه؛ إنما هو الزهري عن الأعرج (^١).\nوبهذا الإسناد كان هذا الحديث عن عقيل.\nورواه محمد بن أبي حفصة عن الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة ولم يتابع على ذلك عن ابن شهاب، ورواه هشام بن\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٤٧١ (١٤١٣).","vol":"15","page":632},{"text":"يوسف الصنعاني، عن معمر ومالك عن الزهري، عن أبي سلمة، عن أبي هريرة فوهِم فيه، وليس بصحيح فيه عن مالك ولا عن معمر ذكرُ أبي سلمة- فيما ذكره الدارقطني (^١).\nوقد روى بشر بن عمر عن مالك، عن الزهري، عن أبي سلمة، عن أبي هريرة.\nوالصواب: مالك، عن الزهري، عن الأعرج كما سلف (^٢).\nولما سئل أبو حاتم عن حديث ابن الطباع، عن وهيب وابن علية، عن أيوب، عن عكرمة، عن أبي هريرة. الحديث من غير ذكر ابن سيرين، قال: إن كان حديث ابن الطباع محفوظًا فهو غريب، وأحسب غير ابن الطباع رواه في حماد ولم يذكر ابن سيرين (^٣).\nوروى أسد بن موسى، حدثنا قيس بن الربيع، عن سماك، عن عكرمة، عن ابن عباس مرفوعًا: \"من ابتنى فليدعم جذوعه على حائط جاره\" (^٤).\nولابن ماجه: \"لا ضرر ولا ضرار، وللرجل أن يضع خشبَهُ في حائط جاره\" (^٥).\n_________\n(^١) \"العلل\" ١٠/ ٢٩٣.\n(^٢) \"التمهيد\" ١٠/ ٢١٥ - ٢١٧.\n(^٣) \"علل ابن أبي حاتم\" ١/ ٤٦٦ - ٤٦٧ (١٤٠١).\n(^٤) رواه الطحاوي في \"شرح مشكل الآثار\" ٦/ ٢٠٠ - ٢٠١ (٢٤٠٨)، عن الربيع بن سليمان المرادي، ثنا أسد، به. ورواه ابن أبي شيبة ٤/ ٥٤٩ (٢٣٠٢٧) من طريق سفيان، عن سماك، به.\n(^٥) ابن ماجه (٢٣٤١) من حديث ابن عباس بلفظ: \"لا ضرر ولا ضرار\" فقط، ورواه بتمامه أحمد ١/ ٣١٣.","vol":"15","page":633},{"text":"وله من حديث عكرمة بن سلمة بن ربيعة أن أخوين من بني المغيرة لقيا مجمع بن جارية الأنصاري (^١) ورجالًا كثيرًا، فقالوا: نشهد أن رسول الله - ﷺ - قال: \"لا يمنع جار جاره أن يغرز خشبًا في جداره\" (^٢).\nقال أبو عمر: قيل: إن حديث مجمع هذا مرسل، وإنما يروى عن عمر، عن رسول الله - ﷺ -، وربما رواه عن أبي هريرة (^٣).\nإذا تقرر ذلك، فـ\"خشبة\" روي بالإفراد والجمع و(أكتافكم) بالتاء، وصُحِّفَ بالنون.\nقال عبد الغني: كل الناس يقولونه \"خشبَهُ\" بالجمع إلا الطحاوي (^٤)، ويؤيده حديث مجمع، وإنما وقع الاعتناء بذلك؛ لأن أمر الواحدة أخف في محل التسامح بخلاف الكثير، فإن الضرر يحصك ولا تحصل\nالمسامحة.\nوقوله: (مالي أراكم عنها معرضين) يعني: عن المقالة التي قالها، أنكر عليهم لما رأى من إعراضهم واستثقالهم لما سمعوه.\nقال ابن عبد البر: يقول ابن عيينة في هذا الحديث: \"إذا استأذن\"\n_________\n(^١) هكذا ذكره المصنف.\nوفي \"السنن\" مجمع بن يزيد بن جارية الأنصاري، وفرَّق بينهما ابن عبد البر: فجعل الثاني -مجمع بن يزيد- ابن أخي الأول، وقال ابن منده: أراهما واحدًا. وقال أبو نعيم: أفرده بعض المتأخرين عن الأول، وهما واحد، وقال المزي في ترجمة مجمع بن يزيد: هو ابن أخي مجمع بن جارية، وقيل: هما واحد، ينسب تارة إلى أبيه، وتارة إلى جده.\nانظر: \"الاستيعاب\" ٣/ ٤١٨، \"أسد الغابة\" ٥/ ٦٨، \"تهذيب الكمال\" ٢٧/ ٢٥٠.\n(^٢) ابن ماجه (٢٣٣٦).\n(^٣) \"الاستيعاب\" ٣/ ٤١٨.\n(^٤) انظر: \"المنتقى\" للباجي ٦/ ٤٥، \"التمهيد\" ١٠/ ٢٢١.","vol":"15","page":634},{"text":"وكذلك في رواية ابن أبي حفصة (و) (^١) عقيل عن سليمان بن كثير: \"إذا سأل أحدكم جاره\" و\"من سأله جاره أن يضع خشبه في جداره فلا يمنعه\" (^٢)، وهكذا روى هؤلاء هذا الحديث على سؤال الجار جاره واستئذانه إياه أن يجعل خشبه على جداره، ولم يذكر معمر ويونس في هذا الحديث السؤال والمعنى فيه واحد، وروى هذا الحديث عن مالك الليثُ، فقال فيه: \"من سأله جاره .. \" (^٣).\nواختلف العلماء في تأويل هذا الحديث هل هو على وجه الندب أو الإيجاب؟\nفقالت طائفة بالثاني إذا لم يكن في ذلك مضرة على صاحب الجدار، وهو قول الشافعي في القديم، وإن أطلقه عنه ابن بطال وأحمد وإسحاق وداود وأبي ثور وجماعة من أصحاب الحديث وابن حبيب من المالكية، وهو مذهب عمر بن الخطاب. وحكى عن مالك ذلك المطلب -قاض- أنه كان بالمدينة يقضي به، وقاله أبو هريرة في زمن الأعرج والتابعين (^٤).\nوقالت طائفة بالأول لا يغرز الخشب في حائط أحد إلا بإذنه، والحديث محمول على الندب، وهو قول مالك والكوفيين والشافعي في الجديد (^٥)، والحجة لهم قوله - ﷺ -: \"إن دماءكم وأموالكم عليكم\n_________\n(^١) في الأصل: (عن)، والمثبت من \"التمهيد\"، وهو الصواب.\n(^٢) رواه عنهم الطحاوي في \"شرح مشكل الآثار\" ٦/ ٢٠٤ - ٢٠٦ (٢٤١٧ - ٢٤٢٠).\n(^٣) \"التمهيد\" ١٠/ ٢١٨ - ٢١٩.\n(^٤) انظر: \"الاستذكار\" ٢٢/ ٢٢٦ - ٢٢٧، \"شرح ابن بطال\" ٦/ ٥٨٦، \"شرح مسلم\" للنووي ١١/ ٤٧، \"روضة الطالبين\" ٤/ ٢١٢.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٠١، \"الاستذكار\" ٢٢/ ٢٢٥، \"شرح مسلم\" ١١/ ٤٧، \"روضة الطالبين\" ٤/ ٢١٢.","vol":"15","page":635},{"text":"حرام\" (^١) وأنه لا يجوز لأحد أن يجبر أحدًا على أن يفعل في ملكه ما يضر به، وقد قال - ﵇ -: \"لا يحل مال امرئ مسلم إلا عن طيب نفس منه\" (^٢)، فعلمنا أن حديث أبي هريرة للندب وحسن المجاورة لا للوجوب، وهي كقوله - ﵇ -: \"ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه\" (^٣)، ولقوله: \"ما آمن من بات شبعان وجاره طاوٍ\" (^٤).\nقالوا: ولو كان الحديث معناه الوجوب ما جهل الصحابة تأويله ولا كانوا معرضين عن أبي هريرة حين حدثهم به، وإنما جاز لهم ذلك لتقرير العمل، والأحكام عندهم بخلافه، ولا يجوز عليهم جهل الفرائض، فدل ذلك أن معناه على الندب، وفي هذا دليل أن تأويل الأحاديث على ما بلغناها عنه الصحابة لا على ظاهرها.\nقال المهلب: ولو بلغ من اجتهاد حاكم أن يحكم فيه لنفذ حكمه بما خص رسول الله - ﷺ - أمته من ذلك، كما حكم عمر على ابن مسلمة في تحويل الساقية إلى جنبه.\nوسئل ابن القاسم عن رجل كانت له خشبة في حائط أدخلها بإذنه، ثم إن الذي له الحائط وقع بينه وبين الذي له الخشب شحناء، فقال له: أخرج خشبك من حائطي، فقال مالك: ليس لنا أن نخرجه على وجه\n_________\n(^١) سلف برقم (٦٧) كتاب: العلم، باب: قول النبي - ﷺ -: \"رب مبلغ أوعى من سامع\" من حديث أبي بكرة.\n(^٢) رواه أحمد ٥/ ٧٢ - ٧٣، من حديث أبي حُرَّة الرقاشي، و٣/ ٤٢٣ من حديث عمرو بن يثربي بنحوه.\n(^٣) سيأتي برقم (٦٠١٤) كتاب: الأدب، باب: الوصاة بالجار، من حديث عائشة.\n(^٤) رواه ابن أبي شيبة ٦/ ١٦٤ (٣٠٣٥٠) من حديث ابن عباس، ورواه الطبراني ١/ ٢٥٩ (٧٥١) من حديث أنس بن مالك.","vol":"15","page":636},{"text":"الضرر، ولكن ننظر في ذلك، فإن احتاج الرجل إلى حائطه ليهدمه فهو أولى به.\nوروى ابن عبد الحكم أنه قال: وإن أراد بيع داره، فقال: انزع خشبك فليس له ذلك. وقال مطرف وابن الماجشون: لا يقلع الخشب أبدًا وإن احتاج صاحب الجدار إلى جداره (^١).\nوفي رواية عن ابن عبد الحكم، عن مالك، قال: ليس يقضى على رجل أن يغرز خشبة في (جداره لجاره) (^٢)، وإنما نرى أن ذلك كان من رسول الله - ﷺ - على الوصاة بالجار (^٣)، وأكثر علماء السلف على الأول أنه على الندب، وحملوه على معنى قوله - ﵇ -: \"إذا استأذنت أحدكم امرأته إلى المسجد فلا يمنعها\" (^٤).\nقلت: وأجيب بجواب آخر وهو أن الهاء في \"جداره\" يرجع إلى الغارز؛ لأن الجدار إذا كان بين اثنين وهو لأحدهما فأراد صاحبه أن يضع عليه الجذوع ويبني ربما منعه جاره؛ لئلا يشرف عليه، فأخبر\nالشارع أنه لا يمنعه ذلك.\nقال ابن التين: وعورض هذا بأنه إحداث قول ثالث في معنى الخبر، وذلك ممنوع عند أكثر الأصوليين، ولا نسلم له.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ٥٨٧ - ٥٨٨، \"التمهيد\" ١٠/ ٢٢٢ - ٢٢٣، \"الاستذكار\" ٢٢/ ٢٢٥ - ٢٢٦، \"النوادر والزيادات\" ١١/ ٩٣ - ٩٥.\n(^٢) في الأصل: جدار جاره، والمثبت من \"التمهيد\"، و\"الاستذكار\".\n(^٣) \"الاستذكار\" ٢٢/ ٢٢٥، \"التمهيد\" ١٠/ ٢٢٢.\n(^٤) سلف برقم (٨٧٣) كتاب: الجمعة، باب: استئذان المرأة زوجها ..، ورواه مسلم (٤٤٢) كتاب: الصلاة، باب: خروج النساء إلى المساجد ..، من حديث ابن عمر.","vol":"15","page":637},{"text":"ومعنى (لأرمين بها بين أكتافكم) أي: أذيعها فيكم. وقال الخطابي: إن لم تقبلوه وتتلقوه بأيديكم راضين جعلته على رقابكم كارهين (^١).\nوغرزت الخشبة أغرزها -بالكسر-: أدخلتها الجدار.\nواعلم أن ما قدمناه عن الشافعي من حمل الحديث على الوجوب في القديم رأيته في البويطي أيضًا، حيث قال في باب اختلاف مالك والشافعي. قال مالك: للجار أن يغرز خشبه في جداره. وقال الشافعي: ليس له أن يمنعه (^٢). هذا لفظه، ورجحه البيهقي حيث قال: لم نجد له في السنة معارضًا، ولا تصح معارضته بالعمومات، وقد نص عليه في القديم والجديد ولا عذر لأحد في مخالفته (^٣).\nواختار الروياني التفصيل بين أن يظهر تعنت فاعله أم لا، ثم للإجبار شروط أن لا يحتاج مالك الجدار إليه لوضع جذوعه، وأن تكون خفيفة لا تضر، وأن لا يمكن الجدار أن يسقف إلا بالوضع، وأن تكون الأرض له، كما أوضحتها في كتب الفروع (^٤).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٢٨.\n(^٢) انظر: \"الاستذكار\" ٢٢/ ٢٢٨.\n(^٣) \"معرفة السنن والآثار\" ٩/ ٣٧.\n(^٤) ورد بهامش الأصل: آخر ٣ من ٨ من تجزئة المصنف.","vol":"15","page":638},{"text":"<span data-type='title' id=toc-1800>٢١ - باب صَبِّ الخَمْرِ فِي الطَّرِيقِ</span>\n٢٤٦٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ أَبُو يَحْيَى، أَخْبَرَنَا عَفَّانُ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا ثَابِتٌ، عَنْ أَنَسٍ ﵁: كُنْتُ سَاقِيَ القَوْمِ فِي مَنْزِلِ أَبِي طَلْحَةَ، وَكَانَ خَمْرُهُمْ يَوْمَئِذٍ الفَضِيخَ، فَأَمَرَ رَسُولُ اللهِ - ﷺ - مُنَادِيًا يُنَادِي: أَلَا إِنَّ الخَمْرَ قَدْ حُرِّمَتْ. قَالَ: فَقَالَ لِي أَبُو طَلْحَةَ: اخْرُجْ فَأَهْرِقْهَا، فَخَرَجْتُ فَهَرَقْتُهَا، فَجَرَتْ فِي سِكَكِ المَدِينَةِ، فَقَالَ بَعْضُ القَوْمِ: قَدْ قُتِلَ قَوْمٌ وَهْيَ فِي بُطُونِهِمْ. فَأَنْزَلَ اللهُ: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ الآيَةَ [المائدة: ٩٣]. [٤٦١٧، ٤٦٢٠، ٥٥٨٠، ٥٥٨٢، ٥٥٨٣، ٥٥٨٤، ٥٦٠٠، ٥٦٢٢، ٧٢٥٣ - مسلم: ١٩٨٠ - فتح ٥/ ١١٢]\nذكر فيه حديث أَنَسٍ ﵁: كُنْتُ سَاقِيَ القَوْمِ فِي مَنْزِلِ أَبِي طَلْحَةَ، وَكَانَ خَمْرُهُمْ يَوْمَئِذٍ الفَضِيخَ، فَأَمَرَ رَسُولُ اللهِ - ﷺ - مُنَادِيًا يُنَادِي: أَلَا إِنَّ الخَمْرَ قَدْ حُرِّمَتْ. قَالَ: فَقَالَ لِي أَبُو طَلْحَةَ: اخْرُجْ فَأَهْرِقْهَا، فَخَرَجْتُ فَهَرَقْتُهَا، فَجَرَتْ فِي سِكَكِ المَدِينَةِ، فَقَالَ بَعْضُ القَوْمِ: قَدْ قُتِلَ قَوْمٌ وَهْيَ فِي بُطُونِهِمْ. فَأَنْزَلَ اللهُ: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾.\nهذا الحديث ذكره فيما يأتي بألفاظ أخر منها، فقال أبو طلحة: فاخرج فانظر لنا ما هذا الصوت فخرجت، فقلت: هذا منادٍ ينادي ألا إن الخمر قد حُرِّمت، ومنها: كنت أسقي أبا عبيدة وأبا طلحة وأبي بن كعب، وفي لفظ: وأبا دجانة وسهيل بن بيضاء، فقال أبو طلحة: قم يا أنس إلى هذِه الجرار فاكسرها. قال أنس: فقمت إلى مهراس لنا فضربتها بأسفله حتى انكسرت؛ ويأتي في التفسير أيضًا، وأخرجه مسلم وأبو داود في الأشربة (^١).\n_________\n(^١) أبو داود (٣٦٧٣).","vol":"15","page":639},{"text":"إذا تقرر ذلك، فالكلام عليه من أوجه:\nأحدها:\nسميت الخمر لمخامرتها العقل، أي: مخالطتها له أو لتغطيتها إياه، تذكر وتؤنث (^١).\nوجزم ابن التين بالتأنيث. قال ابن سيده: هي ما أسكر من عصير العنب، والأعرف فيها التأنيث، وقد تذكر، والجمع: خمور (^٢).\nوقال ابن المسيب فيما حكاه النحاس في \"ناسخه\": سميت؛ لأنها صعد صفوها ورسبت كدرتها (^٣).\nوقال ابن الأعرابي: لأنها تركت فاختمرت واختمارها تغير ريحها (^٤).\nوجعلها أبو حنيفة الدينوري (^٥) من الحبوب وهو تسمح؛ لأن\n_________\n(^١) ورد بهامش الأصل تعليق نصه: قال النووي في \"التهذيب\": وهي مؤنثة على اللغة الفصيحة المشهورة، وحكى أبو حاتم في \"المؤنث والمذكر\" في موضعين منه أنَّ قومًا فصحاء يُذَكِّرونها، قال: وسمعت ذلك ممن أثق به. وذكرها ابن قتيبة في \"أدبه\" فيما جاء فيه اللغتان ولا يقال: خمرة بالهاء في اللغة الفصيحة وتكرر استعمالها في \"الوسيط\" بالهاء بلا إنكار. قال: وقد روينا في \"الجعديات\" مرفوعًا: \"إن الشيطان يحب الخمرة\" بالهاء، وكذا ذكره أهل اللغة الجوهري وغيره. وذكر أبو حاتم أنه يقال: خمرة. وكذا ابن مالك في \"المثلث\". قال: الخمرة، الخمر، انتهى بمعنا. [انظر: \"تهذيب الأسماء واللغات\" ٣/ ٩٨].\n(^٢) \"المحكم\" ٥/ ١١٤.\n(^٣) \"الناسخ والمنسوخ\" ١/ ٥٩٥.\n(^٤) \"الصحاح\" ٢/ ٦٤٩.\n(^٥) هو أحمد بن داود الدينوري النحوي، تلميذ ابن السكيت، صدوق، كبير الدائرة، طويل الباع، ألف في النحو واللغة والهندسة والهيئة والوقت … وأشياء، مات سنة ٢٨٢ ص انظر: \"سير أعلام النبلاء\" ١٣/ ٤٢٢ (٢٠٨).","vol":"15","page":640},{"text":"حقيقتها من العنب (^١)، ولها عدة أسماء نحو المائتين عددتها على حروف المعجم في \"لغات المنهاج\" فراجعها منه.\nثانيها:\n(الفضيخ) بفاء مفتوحة، ثم ضاد وخاء معجمتين. قال أبو حنيفة عن الأعراب: هو ما اعتصر من العنب اعتصارًا فهو الفضيخ؛ لأنه يفتضخ، وكذلك فضيخ البسر.\nقال ابن سيده: وهو شراب يتخذ من البسر المفضوخ (^٢) -يعني: المشدوخ- زاد الجوهري: من غير أن تمسه النار (^٣).\nوقال ابن فارس: يشدخ وينبذ (^٤)، وفي \"مجمع الغرائب\": ويروى عن ابن عمر أنه قال: ليس بالفضيخ ولكنه الفضوح.\nوقال بعضهم: هو شراب يتخذ من البسر المشدوخ، فهو فضيخ أو فضوح؛ لأنه من البسر المشدوخ. أي: لأنه يسكر صاحبه فيفضحه (^٥).\nوقال الداودي: يهشم البسر ويجعل معه الماء، وقاله الليث، وسيأتي إيضاحه في الأشربة أيضًا.\nثالثها:\nكان تحريم الخمر في السنة الثالثة (^٦) من بعد غزوة أحد، قاله ابن سعد.\n_________\n(^١) \"المحكم\" ٥/ ١٤٤.\n(^٢) \"المحكم\" ٥/ ٢٨.\n(^٣) \"الصحاح\" ١/ ٤٢٩.\n(^٤) \"مجمل اللغة\" ٣/ ٧٢٣.\n(^٥) انظر: \"تهذيب اللغة\" ٣/ ٢٧٩٨.\n(^٦) ورد بهامش الأصل: حرم في أول الرابعة في ربيع الأول بعد أحد.","vol":"15","page":641},{"text":"وقوله: (فأمر مناديًا ينادي) وفي رواية: (وأتاهم آت)، يعني: أن الآتي أخبرهم بالنداء، والنداء عن الآمر يتنزل في العمل به منزلة سماع قوله، قاله الداودي. والظاهر كما قال ابن التين أنهما مختلفان، وفيه الإشهار بالنداء.\nوالسكك: الطرق، جمع سكة.\nوقوله: (كنت ساقي القوم) لأنه ربيب أبي طلحة، والذين سقاهم أبو طلحة وأبو عبيدة وأبي بن كعب وغيرهم كما سلف.\nوقوله: (اخرج فأهرقها) قال ابن التين: الهاء زائدة ليست أصلية؛ لأن فاءه راء، وإنما دخلت الهاء لأنها دخلت في مستقبله وثبتت فيه بخلاف غيره لإبدالها هاء، وكذا أرقتُ الماء فأنا أهريقه، بدلت من الهمزة لقرب الهاء منها، والأمر من المستقبل.\nوقوله: (فهرقتها) بدلت أيضًا من الهمزة، وليست من أصل الفعل. أعني: الهمزة والهاء.\nرابعها:\nكان هذا في أول الإسلام قبل أن ترتب الأشياء وتنظف، وأما الآن فلا ينبغي صب النجاسات في الطرق، نبه عليه ابن التين، وعلَّلَهُ بخوف أذى المسلمين.\nقال: وقد منع سحنون أن يصب ماء من بئر وقعت فيه فأرة في الطريق، وأيضًا فكان صبها في الطريق أشهر؛ لبيان تحريمها وإظهاره، وكذا قال المهلب: إنما جاز هرقها في الطرق للسمعة بذلك، والتشنيع والإيثار لله في رفضها، والإعلان بنبذها، ولولاه ما حسن هرقها في الطرق من أجل أذى الناس في ممشاهم، ونحن","vol":"15","page":642},{"text":"نمنع من إراقة الماء الطاهر في الطريق من أجل أذى الناس في ممشاهم، فكيف الخمر (^١)!\nواستُدل لابن حزم على طهارتها بهذا الحديث؛ لأن الصحابة كان أكثرهم يمشي حافيًا فما يصيب قدمه لا ينجس به.\nخامسها:\nفيه: قبول خبر الواحد.\nسادسها:\nحرمة إمساكها، ونقل النووي اتفاق الجمهور عليه (^٢).\nسابعها:\nقول من قال: (قتل قوم وهي في بطونهم) صدر عن غلبة خوف وشفقة أو عن غفلة عن المعنى؛ لأن الخمر كانت مباحة أولًا، ومن فعل ما أبيح له لم يكن له ولا عليه شيء؛ لأن المباح مستوي الطرفين\nبالنسبة إلى الشرع.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ٥٨٨.\n(^٢) \"شرح مسلم\" ١٣/ ١٥٠.","vol":"15","page":643},{"text":"<span data-type='title' id=toc-1801>٢٢ - باب أَفْنِيَةِ الدُّورِ وَالجُلُوسِ فِيهَا وَالجُلُوسِ عَلَى الصُّعُدَاتِ</span>\nوَقَالَتْ عَائِشَةُ: فَابْتَنَى أَبُو بَكْرٍ مَسْجِدًا بِفِنَاءِ دَارِهِ، يُصَلِّي فِيهِ وَيَقْرَأُ القُرْآنَ، فَيَتَقَصَّفُ عَلَيْهِ نِسَاءُ المُشْرِكِينَ وَأَبْنَاؤُهُمْ يَعْجَبُونَ مِنْهُ، وَالنَّبِيُّ - ﷺ - يَوْمَئِذٍ بِمَكَّةَ. [انظر: ٤٧٦]\n\n٢٤٦٥ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا أَبُو عُمَرَ حَفْصُ بْنُ مَيْسَرَةَ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِيَّاكُمْ وَالجُلُوسَ عَلَى الطُّرُقَاتِ\". فَقَالُوا: مَا لَنَا بُدٌّ، إِنَّمَا هِيَ مَجَالِسُنَا نَتَحَدَّثُ فِيهَا. قَالَ: \"فَإِذَا أَبَيْتُمْ إِلَّا المَجَالِسَ فَأَعْطُوا الطَّرِيقَ حَقَّهَا\" قَالُوا: وَمَا حَقُّ الطَّرِيقِ؟ قَالَ: \"غَضُّ البَصَرِ، وَكَفُّ الأَذَى، وَرَدُّ السَّلَامِ، وَأَمْرٌ بِالمَعْرُوفِ، وَنَهْيٌ عَنِ المُنْكَرِ\". [٦٢٢٩ - مسلم: ٢١٢١ - فتح ٥/ ١١٢]\nوهذا مختصر من خروجه إلى الحبشة، وقد سلف في الصلاة.\nثم ساق حديث أَبِي سَعِيدِ الخُدْرِيِّ ﵁، عَن النَّبِي - ﷺ - قَالَ: \"إِيَّاكُمْ وَالجُلُوسَ عَلَى الطُّرُقَاتِ\". فَقَالُوا: مَا لَنَا بُدَّ، إِنَّمَا هِيَ مَجَالِسُنَا نَتَحَدَّثُ فِيهَا. قَالَ: \"فَإِذَا أَبَيْتُمْ إِلَّا المَجَالِسَ فَأَعْطُوا الطُّرُقَ حَقَّهَا\" قَالُوا: وَمَا حَقُّ الطُّرُقِ؟ قَالَ: \"غَضُّ البَصَرِ، وَكفُّ الأَذى، وَرَدُّ السَّلَامِ، وَأَمْرٌ بِالمَعْرُوفِ، وَنَهْيٌ عَنِ المُنْكَرِ\".\nالشرح: عند أبي داود من حديث أبي هريرة: \"وإرشاد السبيل\" (^١)، وعن إسحاق بن سويد، عن ابن حجير العدوي، عن عمر مرفوعًا في هذِه القصة \"وتغيثوا الملهوف وتهدوا الضال\" (^٢).\n_________\n(^١) \"سنن أبي داود\" (٤٨١٦).\n(^٢) \"سنن أبي داود\" (٤٨١٧).","vol":"15","page":644},{"text":"قال البزار: لا نعلم أحدًا أسنده إلا جرير بن حازم عن إسحاق بن سويد. ولا رواه عن جرير مسندًا إلا ابن المبارك، ويروي هذا الحديث حماد بن زيد عن إسحاق بن سويد مرسلًا (^١).\nإذا عرفت ذلك، فالكلام عليه من أوجه:\nأحدها:\nالفناء بكسر الفاء وبالمد. قال ابن ولاد (^٢): هو حريم الدار.\nوالصعدات -بضمتين-: الطرقات واحدها: صعيد، وهو أحسنُ ممَّن ضبطه بفتح العين، كما نبه عليه ابن التين؛ لأنه جمع صعد، وصعد جمع صعيد مثل طريق وطرق وطرقات والصعيد وجه الأرض.\nثانيها:\nنهيه - ﵇ - عن الجلوس فيها؛ لئلا يضعفَ الجالس عن الشروط التي ذكرها الشارع، فلما ذكروا أنهم لا يجدون منه بدًّا. قال لهم: \"أعطوا الطريق حقها\" ووصف لهم الأشياء التي وصفها، وذلك مثل نهيه عن الانتباذ في الأوعية، فلما قالوا: لا بد لهم من ذلك، أباح لهم الانتباذ فيها إلا أن يسكر، والذي فهمه العلماء أن هذا النهي ليس على وجه التحريم، وإنما هو من باب سد الذرائع والإرشاد إلى الأصلح.\nوفي رواية: \"وحسن الكلام\" (^٣) من رد الجواب يريد من جلس على الطريق، فقد تعرض لكلام الناس، فليحسن لهم كلامه ويصلح شأنه.\n_________\n(^١) \"مسند البزار\" ١/ ٤٧٣.\n(^٢) \"المقصور والممدود\" ص ٨٦.\n(^٣) رواه مسلم (٢١٦١) كتاب: السلام، باب: من حق الجلوس على الطريق رد السلام. من حديث أبي طلحة،","vol":"15","page":645},{"text":"روى هشام بن عروة عن عبد الله بن الزبير، قال: المجالس حلق\nالشيطان إن رأوا حقًّا لا يقومون به، وإن يروا باطلًا فلا يدفعونه. وقال عامر: كان الناس يجلسون في مساجدهم، فلما قتل عثمان خرجوا إلى الطريق يسألون عن الأخبار.\nقال سلمان: لا تكونن أول من يدخل السوق ولا آخر من يخرج منها، فإنها معركة الشيطان، وبها ينصب رايته (^١).\nوقال: السوق مبيض الشيطان ومفرخه (^٢).\nوقد ترخص في الجلوس بالأفنية والطرق والأسواق قوم من أهل الفضل والعلم ولعلهم إنما فعلوا ذلك؛ لأنهم قاموا بما عليهم فيه.\nوقال طلحة بن عبيد الله: مجلس الرجل ببابه مروءة. وقال ابن عوف: مررت بعامر وهو جالس بفنائه. وقال ابن أبي خالد: رأيت الشعبي جالسًا في الطريق.\nثالثها:\nفيه: وجوب غض البصر عن النظر إلى عورة مؤمن ومؤمنة، وعن جميع المحرمات، وكل ما يخشى الفتنة منه. وقد قال - ﵇ - لعلي: \"لا تتبع النظرة النظرة، فإنما لك الأولى وعليك الآخرة\" (^٣).\nوفيه: وجوب رد السلام على من سلم عليه، ولزوم الأمر بالمعروف، والنهي عن المنكر، وكف الأذى.\n_________\n(^١) رواه مسلم (٢٤٥١) كتاب: فضائل الصحابة، باب: من فضائل أم سلمة ﵂.\n(^٢) رواه ابن أبي شيبة ٧/ ١٣٨ (٣٤٦٦٤).\n(^٣) رواه أبو داود (٢١٤٩)، والترمذي (٢٧٧٧)، وأحمد ٥/ ٣٥١، من حديث بريدة بن الحصيب. وقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث شريك.","vol":"15","page":646},{"text":"وفيه: قطع الذرائع؛ لأن الجلوس ذريعة تسليط البصر وقلة القيام بالأمر بالمعروف والنهي عن المنكر، فلذلك نهى عنه. قال المهلب: وإنما يلزم المؤمن النفير والإغاثة والعون ما وقعت الحضرة إليه وليس\nعليه طلب ذلك، إنما عليه ما حضر منها.\nوفيه: الدلالة على الندب إلى لزوم المنازل التي يسلم لازمها من رؤية ما يكره رؤيته، وسماع ما لا يحل له سماعه، وما يجب عليه إنكاره، ومن معاونة مستغيث يلزمه إغاثته، وذلك أنه - ﷺ - إنما أذن في الجلوس بالأفنية والطرق بعد نهيه عنه إذا كان من يقوم بالمعاني التي ذكرها، وإذا كان ذلك كذلك، فالأسواق التي تجمع المعاني التي أمر الشارع الجالس بالطرق باجتنابها مع الأمور التي هي أوجب منها وألزم من ترك الكذب، والحلف بالباطل، وتحسين السلع بما ليس فيها، وغش المسلم، وغير ذلك من المعاني التي لا يطيق القيام بما يلزمه فيها إلا من عصمه الله أحق وأولى بترك الجلوس فيها من\nالأفنية والطرق، وقد روي نحو هذا عن جماعة من أهل العلم، ونقل ابن التين عن بعض العلماء: إذا كان كارهو المنكر الثلث وفاعلوه الثلثين وجب على كارهيه قتالهم لقوله تعالى: ﴿فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ﴾ [الأنفال: ٦٦].","vol":"15","page":647},{"text":"<span data-type='title' id=toc-1802>٢٣ - باب الآبَارِ عَلَى الطُّرُقِ إِذَا لَمْ يُتَأَذَّ بِهَا</span>\n٢٤٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ عَنْ سُمَىٍّ -مَوْلَى أَبِي بَكْرٍ- عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"بَيْنَا رَجُلٌ بِطَرِيقٍ، اشْتَدَّ عَلَيْهِ العَطَشُ فَوَجَدَ بِئْرًا فَنَزَلَ فِيهَا فَشَرِبَ، ثُمَّ خَرَجَ، فَإِذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنَ العَطَشِ، فَقَالَ الرَّجُلُ: لَقَدْ بَلَغَ هَذَا الكَلْبَ مِنَ العَطَشِ مِثْلُ الَّذِي كَانَ بَلَغَ مِنِّي. فَنَزَلَ البِئْرَ، فَمَلأَ خُفَّهُ مَاءً، فَسَقَى الكَلْبَ، فَشَكَرَ اللهُ لَهُ، فَغَفَرَ لَهُ\". قَالُوا: يَا رَسُولَ اللهِ، وَإِنَّ لَنَا فِي البَهَائِمِ لأَجْرًا؟ فَقَالَ: \"فِي كُلِّ ذَاتِ كَبِدٍ رَطْبَةٍ أَجْرٌ\". [انظر: ١٧٣ - مسلم: ٢٢٤٤ - فتح ٥/ ١١٣]\nذكر فيه حديث أبي هريرة السالف قريبًا في باب: سقي الماء (^١)، وفيه: \"فَوَجَدَ بِئْرًا فَنَزَلَ فِيهَا فَشَرِبَ، ثُمَّ خَرَجَ، فَإِذَا كلْبٌ\" (^٢). وساقه بطوله.\nقال المهلب: هذا يدل أن حفر الآبار بحيث يجوز للحافر حفرها من أرض مباحة أو مملوكة له جائز، ولم يمنع ذلك لما فيه من البركة وتلافي العطشان، وكذلك لم يكن ضامنًا؛ لأنه قد يجوز مع الانتفاع بها أن يستضر بها ساقط بليل أو تقع فيها ماشية، لكنه لما كان ذلك نادرًا كان المنفعة بها أكثر، غلب حال الانتفاع على حال الاستضرار، فكانت جُبَارًا لا دية لمن هلك فيها.\nوقوله: (وإن لنا في البهائم لأجرًا؟) قال الداودي: كل نفس يقال لها: بهيمة.\n_________\n(^١) سلف برقم (٢٣٦٣) كتاب: المساقاة.\n(^٢) ورد بهامش الأصل: وجه مطابقة الترجمة للحديث: أن في بعض طرقه: بينما رجل يمشي بطريق اشتد عليه العطش فوجد بئرا .. فذكر الحديث.","vol":"15","page":648},{"text":"<span data-type='title' id=toc-1803>٢٤ - باب إِمَاطَةِ الأَذَى</span>\nوَقَالَ هَمَّامٌ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ -: \"يُمِيطُ الأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ\". [انظر: ٢٧٠٧ - فتح ٥/ ١١٤]\nوهذا الحديث أسنده في باب: من أخذ بالركاب (^١) وغيره. وأورده\nابن بطال من قول أبي هريرة، ثم قال: ليس هو من رأيه؛ لأن الفضائل لا تدرك بقياس، وإنما تؤخذ توقيفًا عن رسول الله - ﷺ -، قال: وقد أسند مالك معناه من حديث أبي هريرة، عن رسول الله - ﷺ - أنه قال: \"بينما رجل يمشي إذ وجد غصن شوك على الطريق فأخره، فشكر الله له فغفر له\" (^٢).\nوهذا عجيب منه، فالذي وجدناه في الأصول رفعه كما ذكرناه، ثم عزوه ما ذكره من طريق مالك هو في البخاري من هذا الوجه بعد وترجم عليه باب: من أخذ الغصن كما سيأتي (^٣).\nثم قال: فإن قلت: كيف تكون إماطة الأذى عن الطريق صدقة؟\nقيل: معنى الصدقة إيصال النفع إلى المتصدق عليه، فأما إماطة الأذى عن الطريق فقد تسببت إلى سلامة أخيه المسلم من ذلك الأذى، فكأنه قد تصدق عليه بالسلامة منه، فكان له على ذلك أجر الصدقة وهذا كما جعل الإمساك عن الشر صدقة على نفسه، وإماطة الأذى وكل ما أشبهه حث على الاستكثار من الخير، وأن لا يُستقل منه شيء. وقد قال - ﵇ - لأبي تميمة الهُجَيْمي:\n_________\n(^١) سيأتي برقم (٢٩٨٩) كتاب: الجهاد والسير.\n(^٢) \"الموطأ\" ص ١٠١ (٦).\n(^٣) سيأتي برقم (٢٤٧٢).","vol":"15","page":649},{"text":"\"لا تحقرن من المعروف شيئًا ولو أن تضع من دلوك في إناء المستقي\" (^١).\nقلت: أبو تميمة الهجيمي تابعي.\nفائدة: معنى \"يميط الأذى\": ينحِّيه. قال أبو عبيد عن الكسائي: مطت عنه الأذى، وأمطت: نحيت، وكذلك مط غيري وأمطته، وأنكر الأصمعي ذلك وقال: مطت أنا وأمطت غيري.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٩١ - ٥٩٢. وحديث أبي تميمة رواه أحمد ٥/ ٦٤ من طريق عُبيدة الهجيمي، عن أبي تميمة الهجيمي، عن جابر بن سليم مرفوعًا. وقوله: (عن جابر بن سليم) سقط من الطبعة الميمنية لـ\"المسند\" وأثبته الحافظ في \"أطراف المسند\" ١/ ٦٧٤ (١٣٥٩).","vol":"15","page":650},{"text":"<span data-type='title' id=toc-1804>٢٥ - باب الغُرْفَةِ وَالعُلِّيَّةِ المُشْرِفَةِ وَغَيْرِ المُشْرِفَةِ فِي السُّطُوحِ وَغَيْرِهَا</span>\n٢٤٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ ﵄ قَالَ: أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمٍ مِنْ آطَامِ المَدِينَةِ، ثُمَّ قَالَ: \"هَلْ تَرَوْنَ مَا أَرَى [إِنِّي أَرَى] مَوَاقِعَ الفِتَنِ خِلَالَ بُيُوتِكُمْ كَمَوَاقِعِ القَطْرِ\". [انظر: ١٨٧٨ - مسلم: ٢٨٨٥ - فتح ٥/ ١١٤]\n\n٢٤٦٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ أَبِي ثَوْرٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ ﵄ قَالَ: لَمْ أَزَلْ حَرِيصًا عَلَى أَنْ أَسْأَلَ عُمَرَ ﵁ عَنِ المَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ - ﷺ - اللَّتَيْنِ قَالَ اللهُ لَهُمَا: ﴿إِنْ تَتُوبَا إِلَى اللهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ [التحريم: ٤] فَحَجَجْتُ مَعَهُ، فَعَدَلَ وَعَدَلْتُ مَعَهُ بِالإِدَاوَةِ، فَتَبَرَّزَ حَتَّى جَاءَ، فَسَكَبْتُ عَلَى يَدَيْهِ مِنَ الإِدَاوَةِ فَتَوَضَّأَ، فَقُلْتُ: يَا أَمِيرَ المُؤْمِنِينَ، مَنِ المَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ - ﷺ - اللَّتَانِ قَالَ [الله -﷿-] لَهُمَا: ﴿إِنْ تَتُوبَا إِلَى اللهِ﴾ [التحريم: ٤]؟ فَقَالَ وَاعَجَبِي لَكَ يَا ابْنَ عَبَّاسٍ، عَائِشَةُ، وَحَفْصَةُ. ثُمَّ اسْتَقْبَلَ عُمَرُ الحَدِيثَ يَسُوقُهُ، فَقَالَ: إِنِّى كُنْتُ وَجَارٌ لِي مِنَ الأَنْصَارِ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ -وَهْيَ مِنْ عَوَالِي المَدِينَةِ- وَكُنَّا نَتَنَاوَبُ النُّزُولَ عَلَى النَّبِيِّ - ﷺ -، فَيَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا، فَإِذَا نَزَلْتُ جِئْتُهُ مِنْ خَبَرِ ذَلِكَ اليَوْمِ مِنَ الأَمْرِ وَغَيْرِهِ، وَإِذَا نَزَلَ فَعَلَ مِثْلَهُ، وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ، فَلَمَّا قَدِمْنَا عَلَى الأَنْصَارِ إِذَا هُمْ قَوْمٌ تَغْلِبُهُمْ نِسَاؤُهُمْ، فَطَفِقَ نِسَاؤُنَا يَأْخُذْنَ مِنْ أَدَبِ نِسَاءِ الأَنْصَارِ، فَصِحْتُ عَلَى امْرَأَتِي، فَرَاجَعَتْنِي، فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي، فَقَالَتْ: وَلِمَ تُنْكِرُ أَنْ أُرَاجِعَكَ؟ فَوَاللهِ إِنَّ أَزْوَاجَ النَّبِيِّ - ﷺ - لَيُرَاجِعْنَهُ، وَإِنَّ إِحْدَاهُنَّ لَتَهْجُرُهُ اليَوْمَ حَتَّى اللَّيْلِ. فَأَفْزَعَنِي، فَقُلْتُ: خَابَتْ مَنْ فَعَلَ مِنْهُنَّ بِعَظِيمٍ، ثُمَّ جَمَعْتُ عَلَيَّ ثِيَابِي، فَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ: أَيْ حَفْصَةُ، أَتُغَاضِبُ إِحْدَاكُنَّ رَسُولَ اللهِ - ﷺ - اليَوْمَ حَتَّى اللَّيْلِ؟! فَقَالَتْ: نَعَمْ. فَقُلْتُ: خَابَتْ وَخَسِرَتْ، أَفَتَأْمَنُ أَنْ يَغْضَبَ اللهُ لِغَضَبِ رَسُولِهِ - ﷺ - فَتَهْلِكِينَ؟ لَا تَسْتَكْثِرِي","vol":"15","page":651},{"text":"عَلَى رَسُولِ اللهِ - ﷺ - وَلَا تُرَاجِعِيهِ فِي شَيْءٍ، وَلَا تَهْجُرِيهِ، وَاسْأَلِينِي مَا بَدَا لَكِ، وَلَا يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى رَسُولِ اللهِ - ﷺيُرِيدُ عَائِشَةَ- وَكُنَّا تَحَدَّثْنَا أَنَّ غَسَّانَ تُنْعِلُ النِّعَالَ لِغَزْوِنَا، فَنَزَلَ صَاحِبِي يَوْمَ نَوْبَتِهِ فَرَجَعَ عِشَاءً، فَضَرَبَ بَابِي ضَرْبًا شَدِيدًا، وَقَالَ: أَنَائِمٌ هُوَ؟ فَفَزِعْتُ فَخَرَجْتُ إِلَيْهِ. وَقَالَ: حَدَثَ أَمْرٌ عَظِيمٌ. قُلْتُ: مَا هُوَ؟ أَجَاءَتْ غَسَّانُ؟ قَالَ: لَا، بَلْ أَعْظَمُ مِنْهُ وَأَطْوَلُ، طَلَّقَ رَسُولُ اللهِ - ﷺ - نِسَاءَهُ. قَالَ: قَدْ خَابَتْ حَفْصَةُ وَخَسِرَتْ، كُنْتُ أَظُنُّ أَنَّ هَذَا يُوشِكُ أَنْ يَكُونَ، فَجَمَعْتُ عَلَيَّ ثِيَابِي، فَصَلَّيْتُ صَلَاةَ الفَجْرِ مَعَ النَّبِيِّ - ﷺ -، فَدَخَلَ مَشْرُبَةً لَهُ فَاعْتَزَلَ فِيهَا، فَدَخَلْتُ عَلَى حَفْصَةَ، فَإِذَا هِىَ تَبْكِي. قُلْتُ: مَا يُبْكِيكِ؟ أَوَلَمْ أَكُنْ حَذَّرْتُكِ أَطَلَّقَكُنَّ رَسُولُ اللهِ - ﷺ -؟ قَالَتْ: لَا أَدْرِي، هُوَ ذَا فِي المَشْرُبَةِ. فَخَرَجْتُ، فَجِئْتُ المِنْبَرَ، فَإِذَا حَوْلَهُ رَهْطٌ يَبْكِي بَعْضُهُمْ، فَجَلَسْتُ مَعَهُمْ قَلِيلًا ثُمَّ غَلَبَنِي مَا أَجِدُ، فَجِئْتُ المَشْرُبَةَ الَّتِي هُوَ فِيهَا فَقُلْتُ لِغُلَامٍ لَهُ أَسْوَدَ: اسْتَأْذِنْ لِعُمَرَ. فَدَخَلَ، فَكَلَّمَ النَّبِيَّ - ﷺ - ثُمَّ خَرَجَ، فَقَالَ: ذَكَرْتُكَ لَهُ، فَصَمَتَ، فَانْصَرَفْتُ حَتَّى جَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ المِنْبَرِ، ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ -فَذَكَرَ مِثْلَهُ- فَجَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ المِنْبَرِ، ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ الغُلَامَ فَقُلْتُ: اسْتَأْذِنْ لِعُمَرَ -فَذَكَرَ مِثْلَهُ- فَلَمَّا وَلَّيْتُ مُنْصَرِفًا، فَإِذَا الغُلَامُ يَدْعُونِي قَالَ: أَذِنَ لَكَ رَسُولُ اللهِ - ﷺ -. فَدَخَلْتُ عَلَيْهِ، فَإِذَا هُوَ مُضْطَجِعٌ عَلَى رِمَالِ حَصِيرٍ لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشٌ، قَدْ أَثَّرَ الرِّمَالُ بِجَنْبِهِ، مُتَّكِئٌ عَلَى وِسَادَةٍ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ، فَسَلَّمْتُ عَلَيْهِ، ثُمَّ قُلْتُ: وَأَنَا قَائِمٌ: طَلَّقْتَ نِسَاءَكَ؟ فَرَفَعَ بَصَرَهُ إِلَيَّ، فَقَالَ: \"لَا\". ثُمَّ قُلْتُ وَأَنَا قَائِمٌ أَسْتَأْنِسُ: يَا رَسُولَ اللهِ، لَوْ رَأَيْتَنِي وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ، فَلَمَّا قَدِمْنَا عَلَى قَوْمٍ تَغْلِبُهُمْ نِسَاؤُهُمْ، فَذَكَرَهُ، فَتَبَسَّمَ النَّبِيُّ - ﷺ -، ثُمَّ قُلْتُ: لَوْ رَأَيْتَنِي، وَدَخَلْتُ عَلَى حَفْصَةَ، فَقُلْتُ: لَا يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى النَّبِيِّ - ﷺيُرِيدُ عَائِشَةَ- فَتَبَسَّمَ أُخْرَى، فَجَلَسْتُ حِينَ رَأَيْتُهُ تَبَسَّمَ، ثُمَّ رَفَعْتُ بَصَرِي فِي بَيْتِهِ، فَوَاللهِ مَا رَأَيْتُ فِيهِ شَيْئًا يَرُدُّ البَصَرَ غَيْرَ أَهَبَةٍ ثَلَاثَةٍ، فَقُلْتُ: ادْعُ اللهَ فَلْيُوَسِّعْ عَلَى أُمَّتِكَ، فَإِنَّ فَارِسَ","vol":"15","page":652},{"text":"وَالرُّومَ وُسِّعَ عَلَيْهِمْ وَأُعْطُوا الدُّنْيَا، وَهُمْ لَا يَعْبُدُونَ اللهَ، وَكَانَ مُتَّكِئًا. فَقَالَ: \"أَوَفِي شَكٍّ أَنْتَ يَا ابْنَ الخَطَّابِ؟! أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الحَيَاةِ الدُّنْيَا\". فَقُلْتُ: يَا رَسُولَ اللهِ، اسْتَغْفِرْ لِي. فَاعْتَزَلَ النَّبِيُّ - ﷺ - مِنْ أَجْلِ ذَلِكَ الحَدِيثِ حِينَ أَفْشَتْهُ حَفْصَةُ إِلَى عَائِشَةَ، وَكَانَ قَدْ قَالَ: \"مَا أَنَا بِدَاخِلٍ عَلَيْهِنَّ شَهْرًا\". مِنْ شِدَّةِ مَوْجَدَتِهِ عَلَيْهِنَّ حِينَ عَاتَبَهُ اللهُ. فَلَمَّا مَضَتْ تِسْعٌ وَعِشْرُونَ دَخَلَ عَلَى عَائِشَةَ فَبَدَأَ بِهَا، فَقَالَتْ لَهُ عَائِشَةُ: إِنَّكَ أَقْسَمْتَ أَنْ لَا تَدْخُلَ عَلَيْنَا شَهْرًا، وَإِنَّا أَصْبَحْنَا لِتِسْعٍ وَعِشْرِينَ لَيْلَةً، أَعُدُّهَا عَدًّا. فَقَالَ النَّبِيُّ - ﷺ -: \"الشَّهْرُ تِسْعٌ وَعِشْرُونَ\". وَكَانَ ذَلِكَ الشَّهْرُ تِسْعٌ وَعِشْرُونَ. قَالَتْ عَائِشَةُ: فَأُنْزِلَتْ آيَةُ التَّخْيِيرِ فَبَدَأَ بِي أَوَّلَ امْرَأَةٍ، فَقَالَ: \"إِنِّي ذَاكِرٌ لَكِ أَمْرًا، وَلَا عَلَيْكِ أَنْ لَا تَعْجَلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ\". قَالَتْ: قَدْ أَعْلَمُ أَنَّ أَبَوَيَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِكَ. ثُمَّ قَالَ: \"إِنَّ اللهَ قَالَ: ﴿يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ﴾ إِلَى قَوْلِهِ: ﴿عَظِيمًا﴾ [الأحزاب: ٢٨ - ٢٩] \". قُلْتُ: أَفِي هَذَا أَسْتَأْمِرُ أَبَوَيَّ؟ فَإِنِّي أُرِيدُ اللهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ. ثُمَّ خَيَّرَ نِسَاءَهُ، فَقُلْنَ مِثْلَ مَا قَالَتْ عَائِشَةُ. [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح ٥/ ١١٤]\n\n٢٤٦٩ - حَدَّثَنَا ابْنُ سَلَامٍ حَدَّثَنَا الفَزَارِيُّ عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسٍ ﵁، قَالَ آلَى رَسُولُ اللهِ - ﷺ - مِنْ نِسَائِهِ شَهْرًا، وَكَانَتِ انْفَكَّتْ قَدَمُهُ فَجَلَسَ فِي عِلِّيَّةٍ لَهُ، فَجَاءَ عُمَرُ، فَقَالَ أَطَلَّقْتَ نِسَاءَكَ قَالَ: \"لَا، وَلَكِنِّي آلَيْتُ مِنْهُنَّ شَهْرًا\". فَمَكُثَ تِسْعًا وَعِشْرِينَ، ثُمَّ نَزَلَ، فَدَخَلَ عَلَى نِسَائِهِ.\nذكر فيه حديث أُسَامَةَ بْنِ زَيْدٍ قَالَ: أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمٍ مِنْ آطَامِ المَدِينَةِ .. الحديث.\nوقد سلف في باب مفرد في أواخر الحج فيما يتعلق بالمدينة -شرفها الله تعالى- والأُطُمُ: بضم الهمزة والطاء: الحصن المبني بالحجارة، وجمعه آطام.\nوقوله: (\"خلال بيوتكم\") أي: بينها.","vol":"15","page":653},{"text":"وقوله: (\"كمواقع القطر\"): لكثرتها، وهو من أعلام نبوته، والرؤية فيه بمعنى العلم مثل: ﴿أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الفِيلِ (١)﴾ [الفيل: ١]، ويحتمل أن تكون الفتن مثلت له حتى كأنه ينظر إليها، وخيل إليه أن أصحابه يرونها. ولذلك قال لهم: \"هل ترون ما أرى؟ \".\nوحديث ابن عباس: لَمْ أَزَلْ حَرِيصًا عَلَى أَنْ أَسْأَلَ عُمَرَ عَنِ المَرْأَتَيْنِ\nمِنْ أَزْوَاجِ النَّبِيِّ - ﷺ - اللَّتَيْنِ قَالَ اللهُ لَهُمَا: ﴿إِنْ تَتُوبَا إِلَى اللهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ [التحريم: ٤] فذكره بطوله، وفيه: فَجِئْتُ المَشْرُبَةَ التِي هُوَ فِيهَا .. وساق الحديث.\nوحديث أَنَسٍ آلَى رَسُولُ اللهِ - ﷺ - مِنْ نِسَائِهِ شَهْرًا، وَكَانَتِ انْفَكَّتْ قَدَمُهُ فَجَلَسَ فِي عِلِّيَّةٍ لَهُ، فَجَاءَ عُمَرُ، فَقَالَ: أَطَلَّقْتَ نِسَاءَكَ؟ قَالَ: \"لَا، وَلَكِنِّي آلَيْتُ مِنْهُنَّ شَهْرًا\". فَمَكُثَ تِسْعًا وَعِشْرِينَ، ثُمَّ نَزَلَ، فَدَخَلَ عَلَى نِسَائِهِ.\nفهذِه ثلاثة أحاديث دالة على ما ترجم له.\nوالغرف والسطوح وغيرها مباحة ما لم يطلع منها على حرمة أحد وعورة له. و(المشرُبة): الغرْفة؛ بضم الراء وفتحها، ذكرهما ابن قتيبة وقال: هي كالصُّفَّة بين يدي الغرفة (^١).\nوقال ابن فارس: هي الغرفة (^٢). وسلف ذلك.\nوقال الداودي: هي الغرفة الصغيرة.\n_________\n(^١) \"غريب الحديث\" ٢/ ٢١٦، وقوله: (هي كالصفة ..) ذكره في (المسربة) بالسين المهملة.\n(^٢) \"مجمل اللغة\" ٢/ ٥٢٨.","vol":"15","page":654},{"text":"وقال ابن بطال في النكاح: المشربة: الخزانة التي يكون فيها طعامه وشرابه. وقيل لها: مشربة -فيما أرى- لأنهم كانوا يتخذون فيها شرابهم، كما قيل للمكان الذي تطلع عليه الشمس وتشرق فيه:\nضاحية مشرقة (^١).\nوفي حديث ابن عباس: الحرص على العلم سنة وتفسيرًا. قال طاوس: أبي ذلك البحر. يعني: ابن عباس، وقد دعا له - ﵇ - بالتفقه في الدين (^٢)، كما سلف، فكان كما دعا له. قيل له: بم نلت هذا؟ قال: بلسان سئول وقلب عقول.\nوفيه: خدمة الرجل الشريف للسلطان والعالم وأنه لا ضعة عليه في خدمته.\nوفيه: الكلام في العلم على كل حال في المشي والطرق والخلوات.\nوقوله: (واعجبًا لك) عجيب من حرصه على سؤاله عما لا يتنبه عليه إلا الحريص على العلم من تفسير ما لا محكم فيه من القرآن.\nوقوله: (استقبل عمر الحديث) فيه: أن المحدث قد يأتي بالحديث على وجهه ولا يختصره؛ لأنه قد كان يكتفي حين سأله ابن عباس عن المرأتين بما أخبره (منه) (^٣) من قول عائشة وحفصة.\nوقوله: (كنا نغلب النساء) يريد أن شدة الوطأة على النساء مذموم؛ لأنه - ﵇ - سار بسيرة الأنصار فيهن وترك سيرة قومه قريش.\nوفيه: موعظة الرجل ابنته وإصلاح خلقها لزوجها.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٣١٥.\n(^٢) سلف برقم (١٤٣) كتاب: الوضوء، باب: وضع الماء عند الخلاء.\n(^٣) هكذا في الأصل، وفي \"شرح ابن بطال\" ٦/ ٥٩٦ (به).","vol":"15","page":655},{"text":"وفيه: الحزن والبكاء لأمور رسول الله - ﷺ - وما يكرهه والاهتمام بما يهمه.\nوفيه: الاستئذان والحجابة للناس كلهم كان مع المستأذن عليه عيال أو لم يكن.\nوفيه: الانصراف بغير صرف من المستأذن عليه.\nومن هذا الحديث قال بعض العلماء: إن السكوت يحكم به كما حكم عمر بسكوت رسول الله - ﷺ - عن صرفه له.\nوفيه: التكرير بالاستئذان.\nوفيه: أن للسطان أن يأذن أو يسكت أو يصرف.\nوفيه: تقلله من الدنيا وصبره على مضض ذلك، وكانت له فيه مندوحة.\nوفيه: أنه يسأل السلطان عن فعله إذا كان ذلك مما يهم أهل طاعته، وفي قوله لعمر: \"لا\" رد لما أخبر به الأنصاري من طلاق نسائه، ولم يخبر عمر بما أخبر به الأنصاري ولا شكاه؛ لعلمه أنه لم يقصد الإخبار بخلاف القصة، وإنما هو وَهَمٌ جرى عليه.\nوفي قوله: (أستأنس) استنزال السلطان والاستئناس بين يديه بالحديث وأخذ إذنه في الكلام، وفي تبسمه لعمر حين ذكر غلبة قريش لنسائها وتحكم نساء الأنصار عليهم دليل أن المعنيين ليسا محرمين.\nوفيه: الجلوس بين يدي السلطان وإن لم يأمر به إذا استؤنس منه إلى انبساط خلق.\nوفيه: أنه لا يحب أن يسخط أحد حاله ولا ما قسم الله له، ولا يستحقر نعمة الله عنده ولا سابق قضائه؛ لأنه يخاف عليه ضعف نفسه.","vol":"15","page":656},{"text":"وفيه: أن التقلل من الدنيا لرفع طيباته إلى دار البقاء خير حال من تعجلها في الدنيا الفانية والمتعجل لها أقرب إلى السفه.\nوفيه: الاستغفار من التسخط وقلة الرضى.\nوفيه: سؤال الشارع الاستغفار، وكذلك يجب أن يسأل أهل الفضل والخير الدعاء والاستغفار.\nوفيه: أن المرأة تُعاقب على إفشاء سرّ زوجها وعلى التحيل عليه بالأذى، والمنع من مرافقه وشهواته بالتوبيخ لها بالقول كما وبخ الله تعالى أزواج نبيه على تظاهرهما عليه وإفشاء سره، وعاقبهن الشارع بالإيلاء والاعتزال والهجران، كما قال تعالى: ﴿وَاهْجُرُوهُنَّ فِي المَضَاجِعِ﴾ [النساء: ٣٤].\nوفيه: أن الشهر يكون تسعة وعشرين يومًا، وإنما يجري فيه على الأهلة التي جعلها الله تعالى مواقيت للناس في آجالهم.\nوفيه: أن الرجل إذا قدم من سفر أو طرأ على أزواجه أن يبدأ بمن شاء منهن، وأنه ليس عليه أن يبدأ من حيث بلغ قبل الخروج، وفي نقض رتبة الدوران وابتدائه من حيث بدأ دليل أن القسمة بين النساء فيها توسعة، يدل عليه قوله تعالى: ﴿وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ﴾ [النساء: ١٢٩]، ومن أبيح له بعض الميل، فقد رخص له في التقصير عن العدل في القسمة،\nوفيه: أن المرأة الرشيدة لا بأس أن تشاور أبويها وذوي الرأي من أهلها في أمر نفسها ومالها؛ لأن أمر نفسها أخف من أمر مالها، وإن كان الشارع أمر بالمساعدة في أمر نفسها التي هي أحق بها من وليها، فهي في المال أولى بالمشاورة، لا على أن المشاورة لازمة لها إذا كانت رشيدة","vol":"15","page":657},{"text":"كعائشة، وليس على من تبين له رشد رأيه أن يشاور ويسقط عنه الندب فيه.\nوقوله: (مضطجع على رمال حصير ليس بينه وبينه فراش، قد أثر الرمال بجنبه) قال أبو عبيدة: رملتُ الحصير رملًا وأرملته: إذا نسجته، ومعنى (أثر بجنبه): جعلت فيه خططًا.\nوقوله: (عن المرأتين اللتين) كذا هو في الأصول وذكره ابن التين بلفظ (التي) ثم قال: وصوابه اللتين، ومعنى ﴿صَغَتْ قُلُوبُكُمَا﴾: مالت إلى الحق ورجعت.\nوقوله: (فحججت معه) فيه: ذكر العمل الصالح، وليأتي بالحديث على هيئته، ومعنى (تبرَّزَ): قضى حاجته.\nوقوله: (فسكبت على يديه) أي: صببت، وفيه: الاستعانة في الوضوء إذ هو الظاهر من قوله (فتوضأ) قال ابن التين: ويحتمل الاستنجاء، وذلك أن يصب الماء على يده اليمنى، ثم يرسله حيث شاء.\nوقوله: (فقلت: من المرأتان؟)، وفي رواية أخرى: (لي سنة أتحين أن أسألك عن شيء) وفيه: هيبة عمر.\nوقوله: (واعجبًا لك) أي: على حرصك لم تعلم هذا إلى الآن؟!\nوقوله: (إني كنت وجار لي)، فيه: العطف على الضمير المرفوع من غير أن يؤكد، والأحسن توكيده، قال تعالى: ﴿اسْكُنْ أَنْتَ وَزَوْجُكَ الجَنَّةَ﴾ [الأعراف: ١٩] ومعنى: (نتناوب) نتداول أنا مرة وهو أخرى، ومنه قيل: نابت فلانًا نائبة: إذا حدثت به حادثة، والنوب عند العرب: القرب.\nوقوله: (كنا معشر قريش) أي: جمع قريش.","vol":"15","page":658},{"text":"وقوله: (فطفق نساؤنا) أي: ظلوا، وطفق بكسر الفاء وفتحها، قال تعالى: ﴿وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا﴾ [طه: ١٢١]، أي: أخذا في ذلك، وفيه لغة ثالثة: طبق بالباء بدل الفاء.\nوقوله: (فصحت على امرأتي) كذا هنا. وقال في النكاح: (فصخبت على امرأتي) (^١)، أي: صحت كما هو في بعض النسخ.\nوقوله: (وإن إحداهن لتهجره اليوم حتى الليل). قال الداودي: يومًا من الأيام أجمع.\nوقوله: (فجمعت عليَّ ثيابي) أي: لبستها.\nوقوله: (أفتأمن) إلى قوله: (فتهلكن) (^٢). فيه: رد الخطاب إلى الجمع، قاله الداودي، ويجوز أن يكون عائدًا إلى إحداكن؛ لأنه قال: (خابت وخسرت، أفتأمن) فالكلام راجع إلى أحد و(جارتك) أي: عائشة ضرتها (أوضأ) أي: أحسن وأجمل من الوضاءة وهو الجمال.\nو(غسان) رهط من قحطان نزلوا حين تفرقوا من مأرب بماء يقال له: غسان المشلل، فسموا به فسكنوا بطرف الشام، ومعنى (تُنْعِل النعال): تصنع الحديد لأجل حوافر الخيل.\nوقوله: (فرجع عشاء) أي: بعد عشاء الآخرة أو بعدها شيئا.\nوقوله: (أعظم منه وأطول) يريد: أعظم منه وأطول حزنًا، ظنوا أنه طلق نساءه؛ لاعتزالهن. قال الفراء في قوله تعالى: (عَرَف بعضه) بتخفيف الراء ﴿وَأَعْرَضَ عَنْ بَعْضٍ﴾ [التحريم: ٣]: جازى على ذلك\n_________\n(^١) سيأتي برقم (٥١٩١) باب: موعظة الرجل ابنته ..\n(^٢) كذا بالأصل، وفي \"اليونينة\": فتهلكين.","vol":"15","page":659},{"text":"وغضب منه، كما تقول لمن أساء إليك: قد عرفت ذلك لك، وقد جازى حفصة بالطلاق (^١). و(يوشك) بكسر الشين: أي: يسرع كونه.\nوسلف الاختلاف في الرهط هل يطلق على ما فوق العشرة. وقيل: هو كالبضع من الثلاث إلى العشرة.\nوقوله: (فقلت لغلام أسود: استأذن) كان أكثر شأنه - ﵇ -، أنه لا بواب له، ويحتمل جلوس هذا؛ لئلا يكثر الناس عليه ويخبرهم بإذنه ومنعه، وصمته - ﵇ - ولم يأذن له لعله لشدة غضبه إذًا.\nوقوله: (على رمال حصير) يعني: ما شدته من أحبله، يقال: رملت الحصير: نسجته، وحصير مرمول: منسوج، والرمل: هو النسج، والراملة: الناسجة، وفي رواية أخرى: على رمال سرير (^٢).\nوقوله: (من أدم). قال الداودي: أي: من جلد، وأهل اللغة يقولون: أدم جمع أديم.\nوقوله: (فتبسم رسول الله - ﷺ -\") هو شأنه؛ إذ ضحكه التبسم؛ إكرامًا لمن يضحك إليه. قال جرير: ما رآني رسول الله - ﷺ - أسلمت إلا تبسم (^٣).\nوقوله: (أهَبَة) هو بفتحهما جمع إهاب على غير قياس، وضبط أيضًا بضمهما وهو الجلد مطلقًا.\nوقال قوم: إنه الجلد قبل أن يدبغ، وبه جزم ابن بطال، فقال في\n_________\n(^١) \"معاني القران\" ٣/ ١٦٦.\n(^٢) سيأتي برقم (٣٠٩٤) كتاب: فرض الخمس، عن مالك بن أوس، أنه دخل على عمر، فإذا هو جالس على رمال سرير.\n(^٣) رواه ابن أبي شيبة ٦/ ٤٠٠ (٣٢٣٣٠)، وأبو نعيم في \"معرفة الصحابة\" ٢/ ٥٩٣ (١٦١١)، من حديث جرير بن عبد الله البجلي.","vol":"15","page":660},{"text":"النكاح: هو الجلد غير مدبوغ يجمع أهبًا وأهبة (^١)، وحكى ابن التين الخلاف فقال: هو الجلد، وقيل: قبل أن يدبغ، والهاء في أهبة مزيدة للمبالغة.\nوقوله: (فاعتزل من أجل ذلك الحديث حين أفشته حفصة إلى عائشة) فوقفت له على الباب، فلما خرج كلمته، فقال: فإنها عليَّ حرام، لا تخبري عائشة، فأخبرتها، فأنزل الله: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ﴾ [التحريم: ١] إلى آخر القصة (^٢). وقيل في قوله: ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ [التحريم: ٣] أن الصديق الخليفة بعده، قاله ميمون بن مهران (^٣). وقيل: إنه شرب عسلًا في بيت زينب بنت جحش وتواصت عليه عائشة وحفصة بأن تقول له كل واحدة: أجد منك ريح مغافير، فقال: \"بل شربت عسلًا ولن أعود\" (^٤)، ودخوله - ﵇ - لتسع وعشرين فيه دلالة على أن من حلف على فعل شيء أنه يبر بأقل ما يقع عليه الاسم، وبه قال محمد بن عبد الحكم، وقال مالك: إن دخل بالهلال خرج به، وإن دخل بالأيام لم يبر إلا بثلاثين يومًا.\nوقولها: (فأنزل التخيير) اختلف العلماء هل خيرهن في الطلاق أو بين الدنيا والآخرة؟ وهل اختيارها صريح أو كناية؟ وهل هو فرقة أم لا: وهل يشترط الفور أم لا؟ وهل هو بالمجلس أو بالعرف؟\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٣١٥.\n(^٢) رواه الواحدي في \"أسباب النزول\" (٨٣١).\n(^٣) رواه ابن عساكر في \"تاريخ دمشق\" ٣٠/ ٢٢٢ - ٢٢٣.\n(^٤) سيأتي برقم (٤٩١٢) كتاب التفسير، تفسيو سورة التحريم، ورواه مسلم (١٤٧٤)، كتاب الطلاق، باب: وجوب الكفارة على من حرم امرأته، من حديث عائشة ﵂.","vol":"15","page":661},{"text":"<span data-type='title' id=toc-1805>٢٦ - باب مَنْ عَقَلَ بَعِيرَهُ عَلَى البَلَاطِ أَوْ بَابِ المَسْجِدِ</span>\n٢٤٧٠ - حَدَّثَنَا مُسْلِمٌ حَدَّثَنَا أَبُو عَقِيلٍ حَدَّثَنَا أَبُو المُتَوَكِّلِ النَّاجِيُّ قَالَ أَتَيْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: دَخَلَ النَّبِيُّ - ﷺ - المَسْجِدَ، فَدَخَلْتُ إِلَيْهِ، وَعَقَلْتُ الجَمَلَ فِي نَاحِيَةِ البَلَاطِ فَقُلْتُ هَذَا جَمَلُكَ. فَخَرَجَ فَجَعَلَ يُطِيفُ بِالجَمَلِ قَالَ: \"الثَّمَنُ وَالجَمَلُ لَكَ\". [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٥/ ١١٧]\nذكر فيه حديث جابر في بيع الجمل وقد سلف، وفي إسناده أبو عقيل واسمه: بشير بن عقبة (^١).\nوفيه: أن للداخل في المسجد رحابه وما حواليه مناخًا لبعيره ومحبسًا له.\nوفيه: جواز إدخال الأمتعة والأثاث في المساجد قياسًا على دخول البعير فيه.\nوفيه: حجة لمالك والكوفيين في طهارة أبوال الإبل وأرواثها (^٢).\nقال ابن بطال: وفيه رد على الشافعي في قوله بنجاستها. قال: وهذا خلاف منه لدليل الحديث، ولو كانت نجسة -كما زعم- ما كان لجابر إدخال البعير في المسجد، وحين أدخله فيه ورآه الشارع لم يسوغه ذلك، ولأنكره عليه، ولأمره بإخراجه من المسجد خشية ما يكون فيه من الروث والبول إذ لا يؤمن من حدوث ذلك منه،\n_________\n(^١) ورد بهامش الأصل: ثقة قاله في \"الكاشف\".\n(^٢) \"المدونة\" ١/ ٢١، \"مختصر اختلاف العلماء\" ١/ ١٢٥، وفيه أن أبا حنيفة وأبا يوسف يقولان: هو نجس.","vol":"16","page":9},{"text":"وعلى قول الشافعي: لا يجوز إدخال البعير في المسجد؛ لنجاسة بوله وروثه، وعلى مذهب الآخرين يجوز إدخالها فيه؛ لطهارة أبوالها وأرواثها (^١).\nقلت: مذهبه جواز إدخاله، فيه ولا يرد عليه ما ذكره.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥٩٩.","vol":"16","page":10},{"text":"<span data-type='title' id=toc-1806>٢٧ - باب الوُقُوفِ وَالبَوْلِ عِنْدَ سُبَاطَةِ قَوْمٍ</span>\n٢٤٧١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، عَنْ شُعْبَةَ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ ﵁ قَالَ لَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ -، أَوْ قَالَ: لَقَدْ أَتَى النَّبِيُّ - ﷺ - سُبَاطَةَ قَوْمٍ فَبَالَ قَائِمًا. [انظر: ٢٢٤ - مسلم: ٢٧٣ - فتح:٥/ ١١٧]\nذكر فيه حديث حذيفة السالف في الطهارة بأحكامه.\nوالسباطة: الكناسة، كما قاله ابن فارس (^١)، وقول من قال: إنها المزبلة يرجع إليه؛ لأن الكناسة: الزبل الذي يكنس. قال المهلب: ولا حرج على أحد على البول فيها وإن كانت لقوم بأعيانهم؛ لأنها أعدت لطرح الكناسات والنجاسات فيها، وهو كما قال، فالانتفاع بالسباطات والطرق التي لا يضر أهلها ما يحدث فيها جائز.\nوفيه: التستر عند البول، واختلف هل يبعد فيه كما في الغائط؟\nحكاه ابن التين. قال: واختلف في علة بوله قائمًا، فقيل: لقذارة الموضع فيخشى أن تصيبه النجاسة إذا جلس، وقيل: تواضعًا ومجانبة للكبر. قلت: وقيل غير ذلك، كما أوضحته هناك. قال: وعلى الوجهين فهو يأمن أن يصل إليه؛ لأنه ليس بصفاء.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٤٨٣.","vol":"16","page":11},{"text":"<span data-type='title' id=toc-1807>٢٨ - باب مَنْ أَخَذَ الغُصْنَ وَمَا يُؤْذِي النَّاسَ فِي الطَّرِيقِ فَرَمَى بِهِ</span>\n٢٤٧٢ - حَدَّثَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَالِكٌ، عَنْ سُمَى، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَمَا رَجُلٌ يَمْشِى بِطَرِيقٍ، وَجَدَ غُصْنَ شَوْكٍ فَأَخَذَهُ، فَشَكَرَ اللهُ لَهُ، فَغَفَرَ لَهُ\". [انظر: ٦٥٢ - مسلم: ١٩١٤ - فتح: ٥/ ١٨٨]\nذكر فيه حديث مَالِكٍ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَمَا رَجُلٌ يَمْشِي بِطَرِيقٍ، وَجَدَ غُصْنَ شَوْكٍ فَأَخَذَهُ، فَشَكَرَ اللهُ لَهُ، فَغَفَرَ لَهُ\".\nالشرح:\nإماطة الأذى وكل ما يؤذي الناس في الطريق مأجور عليه.\nوفيه: أن قليل الأجر قد يغفر الله به كثير الذنوب، وقد قال - ﵇ -: \"الإيمان بضع وسبعون -أو وستون- شعبة أعلاها شهادة أن لا إله إلا الله، وأدناها إماطة الأذى عن الطريق\".\nوفيه: دلالة على أن طرح الشوك في الطريق والحجارة والكناسة والمياه المفسدة للطريق، وكلُّ ما يؤذي الناس يخشى العقوبة عليه في الدنيا والآخرة، ولا شك أن نزع الأذى عن الطريق من أعمال البر، وأن أعمال البر تكفر السيئات، وتوجب الغفران، ولا ينبغي للعاقل أن يحتقر شيئًا من أعمال البر. وفي بعض طرقه: \"إما كان في شجرة فقطعه وألقاه، وإما كان موضوعًا فأماطه\" (^١)، والأصل في هذا كله قوله\n_________\n(^١) رواه أبو داود (٥٢٤٥).","vol":"16","page":12},{"text":"تعالى: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ [الزلزلة: ٧].\nوروى البزار بإسناد جيد، كأنه من حديث أبي هريرة: \"حوسب رجل فلم يجد له من الخير إلا غصن شوك نحاه عن الطريق\" (^١)، ولابن زنجويه من حديث إبراهيم الهجري، عن أبي عياض، عنه: \"على كل مسلم في كل يوم صدقة\"، قالوا: ومن يطيق هذا يا رسول الله؟ قال: \"إماطتك الأذى عن الطريق صدقة\".\nومن حديث ابن لهيعة، عن دراج أبي السَّمْح، عن أبي الهيثم، عن أبي سعيد مرفوعًا: \"غفر الله لرجل أماط عن الطريق غصن شوك ما تقدم من ذنبه وما تأخر\".\nولابن أبي شيبة من حديث عياض بن غطيف، عن أبي عبيدة\nمرفوعًا: \"أو ماط أذى عن طريق فحسنته بعشر أمثالها\" (^٢).\nومن حديث أبي هلال، عن قتادة، عن أنس كانت سمرة على طريق الناس فكانت تؤذيهم فعزلها رجل عن طريقهم، قال النبي - ﷺ -: \"فلقد رأيته يتقلب في ظلها في الجنة\" (^٣).\nولأبي داود من حديث بريدة مرفوعًا: \"في الإنسان ثلاثمائة وستون مفصلًا، فعليه أن يتصدق عن كل مفصل منه بصدقة\"، قالوا: ومن يطيق ذلك؟ قال: \"النخاعة في المسجد يدفنها، والشئ ينحيه عن الطريق\" الحديث (^٤).\n_________\n(^١) رواه أيضًا هناد في \"الزهد\" ٢/ ٥٢٣ (١٠٧٨)، وابن حبان في \"صحيحه\" ٢/ ٢٩٦ (٥٣٨) من طريق هشام بن عروة، عن أبيه، عن أبي هريرة مرفوعًا.\n(^٢) \"المصنف\" ٢/ ٤٤٤ (١٠٨٣٨).\n(^٣) \"المصنف\" ٥/ ٣٠٧ (٢٦٣٣٨).\n(^٤) أبو داود (٥٢٤٢).","vol":"16","page":13},{"text":"ولابن ماجه من حديث أبي برزة قلت: يا رسول الله، دلني على عمل انتفع به، قال: \"اعزل الأذى عن طريق المسلمين\" (^١).\nولابن عبد البر من حديث مالك بن يزيد، عن أبيه، عن أبي ذر مرفوعًا: \"إماطتك الحجر والشوك والعظم عن الطريق صدقة\" (^٢) (^٣).\n_________\n(^١) ابن ماجه (٣٦١٨)، وهو في مسلم (٢٦١٨) كتاب: البر والصلة، باب: فضل إزالة الأذى عن الطريق.\n(^٢) \"التمهيد\" ٢٢/ ١٢.\n(^٣) ورد بهامش الأصل: ثم بلغ في الحادي بعد السَّبعين، كتبه مؤلفه.","vol":"16","page":14},{"text":"<span data-type='title' id=toc-1808>٢٩ - باب إِذَا اخْتَلَفُوا فِي الطَّرِيقِ المِيتَاءِ -وَهْيَ: الرَّحْبَةُ تَكُونُ بَيْنَ الطَّرِيقِ- ثُمَّ يُرِيدُ أَهْلُهَا البُنْيَانَ، فَتُرِكَ مِنْهَا الطَّرِيقُ سَبْعَةَ أَذْرُعٍ</span>.\n٢٤٧٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنِ الزُّبَيْرِ بْنِ خِرِّيتٍ، عَنْ عِكْرِمَةَ سَمِعْتُ أَبَا هُرَيْرَةَ ﵁ قَالَ قَضَى النَّبِيُّ - ﷺ - إِذَا تَشَاجَرُوا فِي الطَّرِيقِ (الميتاء) (^١) بِسَبْعَةِ أَذْرُعٍ. [مسلم: ١٦١٣ - فتح: ٥/ ١١٨]\nهذِه الترجمة لفظ حديث (^٢) رواه عبادة بن الصامت، عند عبد الله بن أحمد -فيما زاده مطولًا- عن أبي كامل الجحدري، ثنا الفضيل بن سليمان، ثنا موسى بن عقبة، عن إسحاق بن يحيى بن (الوليد) (^٣)، عنه (^٤).\nقال أبو عمرو الشيباني: (الميتاء) أعظم الطرق، وهي التي يكثر إتيان الناس عليها. وقال ابن التين: هي الطريق الواسعة، وقيل: العامرة، وفي الحديث: \"الموت طريق موتاء\" أي: مشاركة. والميثاء بالمثلثة: الأرض السهلة.\n_________\n(^١) قال الحافظ ابن حجر في \"الفتح\" ٥/ ١١٩: زاد المستملي في روايته: (الميتاء) ولم يتابع عليه، وليست بمحفوظة في حديث أبي هريرة، وإنما ذكرها المؤلف في الترجمة مشيرًا بها إلى ما ورد في بعض طرق الحديث كعادته.\n(^٢) ورد بهامش الأصل: ولفظة: وقضى في الرحبة .. إلى آخره، ثم قال: قال: وكانت تلك الطريق تسمى الميتاء. وعند ابن ماجه طرف من الحديث الطويل المشار إليه.\n(^٣) في الأصل: طلحة، والمثبت من \"المسند\"، وهو إسحاق بن يحيى بن الوليد بن عبادة بن الصامت، يروي عن عبادة، ولم يدركه.\nانظر: \"تهذيب الكمال\" ٢/ ٤٩٣ (٣٩١)، \"ميزان الاعتدال\" ١/ ٢٠٤ (٨٠٣).\n(^٤) \"المسند\" ٥/ ٣٢٦ - ٣٢٧.","vol":"16","page":15},{"text":"ثم ساق البخاري حديث الزُّبَيْرِ بْنِ خِرِّيتٍ، عَنْ عِكْرِمَةَ سَمِعْتُ: أَبَا هُرَيْرَةَ قَالَ: قَالَ قَضَى النَّبِيُّ - ﷺ - إِذَا تَشَاجَرُوا فِي الطَّرِيقِ بِسَبْعَةِ أَذْرُعٍ. وأخرجه مسلم أيضًا، ولابن ماجه من حديث سماك، عن عكرمة، عن ابن عباس مرفوعًا: \"إذا اختلفتم في الطريق، فاجعلوه سبعة أذرع\" (^١)، وفيه أيضًا عن أنس، أخرجه ابن عدي من حديث عبَّاد بن منصور، عن أيوب السختياني، عنه: قضى رسول الله - ﷺ - في الطريق الميتاء التي تؤتى من كل مكان .. الحديث (^٢).\nقال المهلب: هذا حكم من الشارع في الأفنية إذا أراد أهلها البنيان أن تُجعل الطريق سبعة أذرع حتى لا تضر بالمارة عليها، وإنما جعلها سبعة أذرع لمدخل الأحمال والأثقال ومخرجها، ومدخل الركبان، والرجال ومطرح ما لا بد لهم من مطرحه عند الحاجة إليه، وما لا يجد الناس بدًّا من الارتفاق من أجله لطرقهم.\nقال الطبري: والحديث على الوجوب عند العلماء القضاء به، ومخرجه على الخصوص عندهم، ومعناه: أن كل طريق تجعل سبعة أذرع وما يبقى بعد ذلك لكل واحد من الشركاء في الأرض قدر ما ينتفع به، ولا مضرة عليه فيه فهي المرادة بالحديث، وكل طريق يؤخذ لها سبعة أذرع ويبقى لبعض الشركاء من نصيبه بعد ذلك ما لا ينتفع به، فغير داخل في معنى الحديث.\nوقال غيره: هذا الحديث في أمهات الطرق وما يكثر الاختلاف فيه والمشي عليه، وأما ثنيات الطريق فيجوز في أفنيتها ما اتفقوا عليه، وإن كان أقل من سبعة أذرع.\n_________\n(^١) ابن ماجه (٢٣٣٩).\n(^٢) \"الكامل\" ٥/ ٥٤٦، وفيه: عن أيوب السختياني، عن أبي قلابة، عن أنس، به.","vol":"16","page":16},{"text":"وروى ابن وهب، عن ابن سمعان: أن من أدرك من العلماء قالوا في الطريق يريد أهلها بنيان عرصتها (^١): إن أهلها الذين هم أقرب الناس إليها يقتطعونها بالحصص على قدر ما يشرع فيها من ربعهم، فيعطى صاحب الربع الواسع بقدره، وصاحب الصغير بقدره، ويتركون لطريق المسلمين ثمانية أذرع أو سبعة على ما روي عن رسول الله - ﷺ -.\nونقل ابن التين عن ابن شعبان أنه إذا اختلف البانيان المتقابلان، وأراد أن يقرب كل واحد جداره بجدار صاحبه، جعلا للطريق سبعة أذرع بالذراع المعروفة بذراع البنيان.\nواختلف أصحاب مالك فيمن أراد أن يبني في الفناء الواسع، ولا يضر فيه بأحد بعد أن يترك للطريق سبعة أذرع أو ثمانية، فروى ابن وهب أنه ليس له ذلك، وقال أصبغ: أكرهه، فإن ترك لم يعرض له. قال أصبغ: قد تركت فأفتى فيها أشهب، قال: إذا كانت الطريق واسعة وأخذ منها يسيرًا لا ضرر فيه ولا بأس بذلك.\nقال ابن حبيب: وقول مالك أعجب إلي؛ لأن الطريق لمنفعة الناس عامة، وربما ضاق الطريق بأهله وبالدواب ويميل الراكب وصاحب الحمل عن الطريق إلى تلك الأفنية والرحاب، فيتسع فيها، فليس لأهلها تغييرها عن حالها. وقول أصبغ وأشهب يعضده حديث الباب، وما وافق الحديث أولى بما خالفه، ففيه الحجة البالغة، ومن معنى هذا الباب ما ذكره ابن حبيب أن عمر قضى بالأفنية لأرباب\nالدور؛ وتفسير هذا يعني: أنه قضى بالانتفاع والمجالس والمرابط\n_________\n(^١) العَرْصَة: كل بقعة من الدور واسعة ليس فيها بناء. \"الصحاح\" ٣/ ١٠٤٤.","vol":"16","page":17},{"text":"والمصاطب (^١) وجلوس الباعة وليس بأن يحاز بالبنيان والتحظير، وقد مرَّ عُمر بِكِيرِ حَدَّادٍ في السوق، فأمر به فهدم وقال: تضيقون على الناس (^٢).\nوقال الطحاوي: لم نجد لهذا الحديث معنى أولى أن يحمل عليه من أن الطريق المبتدأة إذا اختلف مبتدئوها في المقدار الذي يوقفونه لها من المواضع التي يحاولون اتخاذها فيها كالقوم يفتتحون مدينة من مدائن العدو، فيريد الإمام قسمتها ويريد مع ذلك أن يجعل فيها طرقًا لمن يسلكها من الناس إلى ما سواها من البلدان ولا يحدها مما كان المفتتحة عليهم أهملوا ذلك فيها فيجعلون كل طريق منها سبعة أذرع، ومثل ذلك الأرض الموات يقطعها الإمام ويجعل إليه إحياءها ووضع طريقًا بها لاجتياز الناس فيه بها إلى ما سواها، فيكون ذلك الطريق سبعة أذرع (^٣).\nوقال ابن التين: معنى (تشاجروا): اختلفوا. قال: وهذا يصح في الطرق الواسعة التي هي ممر الناس دون طرف الدار الواحدة، وكذلك يفعل أيضًا إذا جلس في الطريق من يبيع بتركه سبع أذرع، فإن بقي أقل من سبع منع الجالس هناك. قال: وكذلك القرى التي يزرع أهلها يكون الطريق هذا القدر. وقال أبو عبد الملك: أرادوا البنيان في الطريق المسلوك، واصطلحوا على أقل من سبعة أذرع جاز.\n_________\n(^١) ورد بهامش الأصل: المصاطب بالصاد والسين أخرجه شيخنا مجد الدين في \"القاموس\". انتهى.\n(^٢) \"النوادر والزيادات\" ١١/ ٤٧ - ٥٣.\n(^٣) \"شرح مشكل الآثار\" ٣/ ٢٢٨.","vol":"16","page":18},{"text":"<span data-type='title' id=toc-1809>٣٠ - باب النُّهْبَى بِغَيْرِ إِذْنِ صَاحِبِهِ</span>\nوَقَالَ عُبَادَةُ: بَايَعْنَا النَّبِيَّ - ﷺ - أَنْ لَا نَنْتَهِبَ. [انظر: ١٨]\n\n٢٤٧٤ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَدِيُّ بْنُ ثَابِتٍ سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ الأَنْصَارِيَّ -وَهُوَ جَدُّهُ أَبُو أُمِّهِ- قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ النُّهْبَى وَالمُثْلَةِ. [٥٥١٦ - فتح: ٥/ ١١٩]\n\n٢٤٧٥ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، حَدَّثَنَا عُقَيْلٌ عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ﵁: قَالَ النَّبِيُّ - ﷺ -: \"لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَشْرَبُ الخَمْرَ حِينَ يَشْرَبُ وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ، وَلَا يَنْتَهِبُ نُهْبَةً يَرْفَعُ النَّاسُ إِلَيْهِ فِيهَا أَبْصَارَهُمْ حِينَ يَنْتَهِبُهَا وَهْوَ مُؤْمِنٌ\". وَعَنْ سَعِيدٍ وَأَبِى سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ، إِلَّا النُّهْبَةَ.\nقَالَ الفِرَبْرِيُّ: وَجَدْتُ بِخَطِّ أَبِي جَعْفَرٍ: قَالَ أَبُو عَبْدِ اللهِ: تَفْسِيرُة: أَنْ يُنْزَعَ مِنْهُ، يُريدُ الإيمَانَ\n[٥٥٧٨، ٦٧٧٢، ٦٨١٠ - مسلم: ٥٧ - فتح: ٥/ ١١٩]\nثم ساق حديث شُعْبَةَ، ثَنَا عَدِيُّ بْنُ ثَابِتٍ: سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ الأَنْصارِيَّ -وَهُوَ جَدُّهُ أَبُو أُمِّهِ- قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - نَهَى عَنِ النُّهْبَى وَالمُثْلَةِ.\nوحديث أَبِيِ هُرَيْرَةَ قال: قَالَ النَّبِيُّ - ﷺ - .. الحديث، وفيه: \"وَلَا يَنْتَهِبُ نُهْبَةً يَرْفَعُ النَّاسُ إِلَيْهِ فِيهَا أَبْصَارَهُمْ حِينَ يَنْتَهِبُهَا وَهْوَ مُؤْمِن\". الحديث.\nوَعَنْ سَعِيدٍ (^١)، وَأَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ، إِلَّا النُّهْبَةَ.\n_________\n(^١) كتب فوقها بالأصل: معلق.","vol":"16","page":19},{"text":"الشرح:\nتعليق عبادة أسنده في وفود الأنصار وفي المناقب (^١)، وحديث عبد الله بن يزيد من أفراده. والأخير: قال الزهري: أخبرني عبد الملك بن أبي بكر أنه كان يحدثهم بهؤلاء عن أبي هريرة قال: وكان أبو (بكر) (^٢) يلحق بهن: \"ولا ينتهب نهبة ذات شرف\" إلى آخره (^٣) وعند مسلم من حديث الأوزاعي عن الزهري، عن سعيد وأبي سلمة وأبي بكر بن عبد الرحمن بن الحارث بن هشام، عن أبي\nهريرة، وذكر النهبة ولم يقل: \"ذات شرف\" (^٤).\nقال أبو عبد الله: تفسيره أن ينزع منه الإيمان، وصح: \"من انتهب نهبة فليس منا\"، أخرجه أبو داود من حديث جابر (^٥)، وابن حبان من حديث الحسن عن عمران بن الحصين (^٦) (^٧) وصححه الترمذي من حديث أنس (^٨)، ولابن حبان من حديث ثعلبة بن الحكم مرفوعًا:\n_________\n(^١) سيأتي برقمي (٣٨٩٢، ٣٨٩٣) كتاب: مناقب الأنصار، باب: وفود الأنصار.\n(^٢) في الأصل: هريرة. والصواب ما أثبتناه، هو أبو بكر بن عبد الرحمن بن الحارث بن هشام.\n(^٣) سيأتي برقم (٥٥٧٨) كتاب: الأشربة، باب: قول الله تعالى ﴿إِنَّمَا الخَمْرُ وَالمَيْسِرُ﴾.\n(^٤) رواه مسلم (٥٧/ ١٠٢) كتاب: الإيمان، باب: بيان نقصان الإيمان بالمعاصي ..\n(^٥) رواه أبو داود (٤٣٩١).\n(^٦) \"صحيح ابن حبان\" ١١/ ٥٧٤ (٥١٧٠).\n(^٧) ورد بهامش الأصل تعليق نصه: قال علي بن المديني فيما حكاه العلائي عنه في \"المراسيل\": لم يسمع الحسن عن عمران. وقال صالح بن أحمد: أنكر على من يقول عن الحسن: حدثني عمران بن حصين -أي أنه لم يسمع منه- وقال عباد بن سعد: قلت ليحيى ابن معين: الحسن لقي عمران بن حصين قال: أما في حديث البصريين فلا، وأما في حديث الكوفيين فنعم، وقال بهز بن أسد: سمع منه.\n(^٨) الترمذي (١٦٠١)، وقال: هذا حديث حسن صحيح غريب من حديث أنس.","vol":"16","page":20},{"text":"\"إن النهبة لا تحل\" (^١)، ولأحمد عن زيد بن خالد: نهى رسول الله - ﷺ - عن النهبة (^٢)، ولابن أبي شيبة من حديث صحابي: \"ليست النهبة بأحل من الميتة\"، وله من حديث (عبد الرحمن بن سمرة) (^٣): أن رسول الله - ﷺ- نهى عن المثلة. ومن حديث ابن أبي أوفى مرفوعًا: \"ولا ينتهب نهبة ذات شرف يرفع المسلمون إليها رءوسهم وهو مؤمن\" (^٤).\nإذا تقرر ذلك؛ فالانتهاب الذي قام الإجماع على تحريمه هو ما كانت العرب عليه من الغارات وانطلاق الأيدي على أموال المسلمين بالباطل، فهذِه النهبة لا ينتهبها مؤمن كما لا يسرق ولا يزني مؤمن، يعني: مستكمل الإيمان؛ وعلى هذا وقعت البيعة من حديث عبادة في قوله: (بايعنا رسول الله - ﷺ - أن لا ننتهب) يعني: أن لا نغير على المسلمين في أموالهم.\nقال ابن المنذر: وفسر الحسن والنخعي هذا الحديث فقالا: النهبة المحرمة: أن يُنتهب مال الرجل بغير إذنه وهو له كاره؛ وهو قول قتادة.\nقال أبو عبيد: وهذا وجه الحديث على ما فسراه، وأما النهبة المكروهة: فهو ما أذن فيه صاحبه للجماعة وأباحه لهم وغرضه تساويهم فيه أو مقاربة التساوي، فإذا كان القوي مثهم يغلب الضعيف\nويحرمه فلم تطب نفس صاحبه بذلك الفعل، وقد اختلف العلماء فيما\n_________\n(^١) رواه ابن حبان ١١/ ٥٧٢ - ٥٧٣ (٥١٦٩) من حديث ثعلبة بن الحكم أنه سمع منادي رسول الله - ﷺ - ينهى عن النهبة.\n(^٢) أحمد ٤/ ١١٧.\n(^٣) هكذا في الأصل، وفي \"المصنف\" ٥/ ٤٥٤ (٢٧٩٢٦): سمرة بن جندب، وفي ٤/ ٤٨٤ (٢٢٣٢٠): عبد الرحمن بن سلمة. بلفظ: نهى عن النهبة.\n(^٤) \"مصنف ابن أبي شيبة\" ٤/ ٤٨٣ - ٤٨٤.","vol":"16","page":21},{"text":"ينثر على رءوس الضيفان، وفي الأعراس فيكون فيه النهبة فكرهه مالك والشافعي وأجازه الكوفيون (^١)، وإنما كره؛ لأنه قد يأخذ منه من لا يحب صاحب الشيء أخذه، ويحب أخذ غيره له، وما حكي عن الحسن من أنه كان لا يرى بأسًا بالنهاب في العُرسات والولائم، وكذلك الشعبي فيما رواه ابن أبي شيبة (^٢)، فليس من النهبى المحرمة، وكذا حديث عبد الله بن قرط عن النبي - ﷺ - أنه قال في البدن التي نحرها: \"من شاء اقتطع\" (^٣).\nقال الشافعي: صار ملكًا للفقراء خلى بينه وبينهم، وحديث معاذ: \"إنما نهيتكم عن نهبى العساكر، فأما العرسات فلا \" فجاذبهم وجاذبوه، ضعفه البيهقي بالضعف والجهالة والانقطاع (^٤).\nقال الشافعي: فإن أخذ النثار (^٥) آخذٌ لا تجرح شهادته؛ لأن كثيرًا يزعم أنه مباح؛ لأن مالكه إنما طرحه لمن يأخذه، وأما أنا فأكرهه لمن أخذه، وكان أبو مسعود الأنصاري يكرهه، وكذلك إبراهيم\nوعطاء وعكرمة ومالك (^٦).\n_________\n(^١) \"مختصر اختلاف العلماء\" ٢/ ٢٩٤.\n(^٢) \"المصنف\" ٤/ ٣٧٢.\n(^٣) رواه أبو داود (١٧٦٥)، وأحمد ٤/ ٣٥٠.\n(^٤) \"سنن البيهقي\" ٧/ ٢٨٨.\n(^٥) ورد بهامش الأصل: الذي في الرافعي أن التقاط المارة كذلك، الأولى ما تابعه على ذلك في \"الروضة\" الوليمة، وليس لتفصيل نص الشافعي على أنه يكره. وقد نقله المصنف كما تراه كما نص عليه في \"الأم\" في آخر شهادة القاذف. ولفظه: وأما أنا فأكرهه لمن أخذه من قبل أن يأخذه من بعده، ولا يأخذه إلا تسلية لمن حضره. وأما تفصيل قرة وكذا تفصيل مذهبنا. وقد نقل الكراهة في \"الروضة\" في كتاب النهابات عن السائل، عن الشافعي، ولم يحك به خلافه.\n(^٦) انظر: \"معرفة السنن والآثار\" ١٠/ ٢٧٢.","vol":"16","page":22},{"text":"وقال ابن المنذر: إنما أكرهه؛ لأن من أخذه إنما أخذه بفضل قوة وقلة حياء، ولم يقصد به هو وحده، وإنما قصد به الجماعة، ولا يعرف حظه من حظ غيره، فهو خلسة وسحت. قال: وحديث البدنات حجة في إجازة ما ينثر في الملاك وغيره وأبيح أخذه؛ لأن المبيح لهم ذلك قد علم اختلاف قوتهم في الأخذ، وليس في البدن التي أباحها لأصحابه معنى إلا وهو موجود في النثار.\nفرع: ذكر ابن قدامة: أنه يجب القطع على المنتهب قبل القسمة، وحكي عن داود وجوبه على من أخذ مال الغير ولو من غير حرز.\nفائدة:\n(النهبى) و(النهبة): اسم ما نهب؛ مأخوذة من النهب كالعمرى من العمر، والمنتهِب: هو الذي يأخذ الشيء عيانًا بغلبة سابقه ومبادرة لغيره.\nأخرى: (المثلة) بضم الميم وإسكان المثلثة، ويقال أيضًا: بفتح الميم وضم الثاء، وجمعها مثلات، وضبطه ابن التين بفتح الميم وضم الثاء، ثم قال: وضبط في بعض الكتب بالأول، قال: وهي العقوبة في الأعضاء، كجدع الأنف والأذن وفقء العين. قال ابن فارس: مثل بالقتيل: إذا جدعه (^١).\nفرع:\nمَنْ مَثَّلَ بعبده عتق عند مالك؛ خلافًا لأبي حنيفة والشافعي. وقال بعض المتأخرين: يخير العبد في ذلك، وهل يعتق بنفس المثلة؟ فيه روايتان للمالكية. واختلفوا إذا مثل بعبد غيره، فنص \"المدونة\": يعتق\nعليه (^٢). وقال عبد الملك: لا يعتق عليه بخلاف عبده.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٨٢٣.\n(^٢) \"المدونة\" ٢/ ٣٩٦.","vol":"16","page":23},{"text":"تنبيه:\nقال ابن التين: معلوم أن أموال المسلمين محرمة، والحديث إنما هو مؤول في المغازي ينهب بما غنم من غير قسمة، وكذا إذا قدم إليهم طعام أكل كل واحد بما يليه ولا ينتهب. قال: وحمل بعضهم الحديث على عمومه ولم يجزه في النثار ونحوه. وقال بعضهم: إنما ذلك فيما لم يؤذن في انتهابه، وإما ما أذن فيه فغير ذلك، واحتج بحديث البدنات، وهذا مثل تبويب البخاري النهبة بغير الإذن.\nخاتمة:\nقوله: (\"لا يزني الزاني حين يزني وهو مؤمن\")، وذكر مثله في شرب الخمر، وأكثر العلماء أن معناه ليس بمستكمل لشرائع الإيمان.\nوقال البخاري: تفسيره أن ينزع عنه نور الإيمان وهو قريب من الأول. وقيل: يزول منه اسم البناء بالإيمان لا نفس الإيمان. وقيل: أنذره أن يزول إيمانه إذا استمر على ذلك، مثل من يرتع حول الحمى يوشك أن يقع فيه. وقيل: يعتزله الإيمان عند مقارنة فعله هذِه الأشياء. وقيل: إن ارتكبها مستحِلًّا، ورواه بعضهم: \"لا يشربِ الخمر\" بكسر الباء على معنى النهي، يعني: إذا كان مؤمنًا فلا يفعل، وستأتي له تكملة في الحدود إن شاء الله تعالى.","vol":"16","page":24},{"text":"<span data-type='title' id=toc-1810>٣١ - باب كَسْرِ الصَّلِيبِ وَقَتْلِ الخِنْزِيرِ</span>\n٢٤٧٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ حَدَّثَنَا الزُّهْرِيُّ قَالَ أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ سَمِعَ أَبَا هُرَيْرَةَ ﵁ عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الخِنْزِيرَ، وَيَضَعَ الجِزْيَةَ، وَيَفِيضَ المَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ\". [انظر: ٢٢٢٢ - مسلم: ١٥٥ - فتح: ٥/ ١٢١]\nذكر فيه حديث أبي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ فِيكُمُ ابن مَرْيَمَ حَكَمًا مُقْسِطًا، فَيَكْسِرَ الصَّلِيبَ .. \" الحديث. وقد سلف في باب قتل الخنزير (^١) فراجعه، وهو وعد منه بنزول عيسي - ﷺ -.\nوفيه من الفقه: كسر نصب المشركين وجميع الأوثان، وإنما قصد إلى ذكر الصليب وقتل الخنزير من أجل أنهما في دين النصارى المعتدين في شريعتهم إليه، فأخبر أن عيسى سيغير ما نسبوه إليه، كما غيره هو، وأعلمهم أنهم على الباطل في ذلك، فدل هذا أن عيسى يأتي بتصحيح شريعة نبينا، حاكمًا بالعدل بين أهلها.\nومعنى (\"يضع الجزية\"): يتركها، فلا يقبلها كما أسلفناه هناك؛ لأنا إنما قبلناها لحاجتنا إلى المال، وليس يحتاج عيسى عند خروجه إلى مال؛ لأنه يفيض في أيامه حتى لا يقبله أحد ولا يقبل إلا الإيمان بالله وحده.\nوأما الساعة؛ فلو كسر صليب لأهل الكتاب المعاهدين بين أظهرنا لكان ذلك تعديًا؛ لأن على ذلك يؤدون الجزية وإن كسره لأهل الحرب كان مشكورًا، وكذلك قتل الخنزير (^٢).\n_________\n(^١) ورد بهامش الأصل: في البيع، (…) فيكم.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ٦٠٥.","vol":"16","page":25},{"text":"<span data-type='title' id=toc-1811>٣٢ - باب هَلْ تُكْسَرُ الدِّنَانُ الَّتِى فِيهَا الخَمْرُ أَوْ تُخَرَّقُ الزِّقَاقُ</span>؟\nفَإِنْ كَسَرَ صَنَمًا أَوْ صَلِيبًا أَوْ طُنْبُورًا أَوْ مَا لَا يُنْتَفَعُ بِخَشَبِهِ. وَأُتِيَ شُرَيْحٌ فِي طُنْبُورٍ كُسِرَ فَلَمْ يَقْضِ فِيهِ بِشَيْءٍ.\n\n٢٤٧٧ - حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ عَنْ سَلَمَةَ بْنِ الأَكْوَعِ ﵁ أَنَّ النَّبِيَّ - ﷺ - رَأَى نِيرَانًا تُوقَدُ يَوْمَ خَيْبَرَ. قَالَ: \"عَلَى مَا تُوقَدُ هَذِهِ النِّيرَانُ\". قَالُوا: عَلَى الحُمُرِ الإِنْسِيَّةِ. قَالَ: \"اكْسِرُوهَا، وَأَهْرِقُوهَا\". قَالُوا: أَلَا نُهْرِيقُهَا وَنَغْسِلُهَا؟ قَالَ: \"اغْسِلُوا\".\nقَالَ أَبُو عَبْدِ اللهِ: كَانَ ابن أَبِي أُوَيْسٍ يَقُولُ: الُحمُرِ الأنَسِيَّةِ. بِنَصْبِ الألَفِ وَالنُّون [٤١٩٦، ٥٤٩٧، ٦١٤٨، ٦٣٣١، ٦٨٩١ - مسلم: ١٨٠٢ - فتح: ٥/ ١٢١]\n\n٢٤٧٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ حَدَّثَنَا ابن أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ ﵁ قَالَ: دَخَلَ النَّبِيُّ - ﷺ - مَكَّةَ، وَحَوْلَ الكَعْبَةِ ثَلَاثُمِائَةٍ وَسِتّونَ نُصُبًا، فَجَعَلَ يَطْعَنُهَا بِعُودٍ فِي يَدِهِ، وَجَعَلَ يَقُولُ: ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾ الآيَةَ [الإسراء: ٨١]. [٤٢٨٧، ٤٧٢٠ - مسلم: ٧٨١١ - فتح: ٥/ ١٢١]\n\n٢٤٧٩ - حَدَّثَنَا إِبْرَاهِيمُ بْن الُمنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ القَاسِمِ، عَنْ عَائِشَةَ ﵂ أنَهَا كَانَتِ اتَّخَذَتْ على سَهْوَةٍ لَهَا سِتْرًا فِيهِ تَمَاثِيلُ، فَهَتَكَهُ النَّبِيُّ - ﷺ -، فَاتَّخَذَتْ مِنْهُ نُمْرُقَتَيْنِ، فَكَانَتَا فِي البَيْتِ يَجْلِسُ عَلَيْهِمَا. [٥٩٥٤، ٥٩٥٥، ٦١٠٩ - مسلم: ٢١٠٧ - فتح: ٥/ ١٢٢]\nثم ساق ثلاثة أحاديث:\nأحدها:\nحديث سَلَمَةَ بْنِ الأَكْوَع أَنَّ النَّبِيَّ - ﷺ - رَأى نِيرَانًا تُوقَدُ يَوْمَ خَيْبَرَ؛ فَقَالَ: \"على مَا تُوقَدُ هذِه النِّيرَانُ؟ \". قَالُوا: عَلَى الحُمُرِ الإِنْسِيَّةِ. قَالَ:","vol":"16","page":26},{"text":"\"اكسِرُوهَا، وَأَهْرِقُوهَا\". قَالُوا: أَلَا نُهْرِيقُهَا وَنَغْسِلُهَا؟ قَالطَ: \"اغْسِلُوا\".\nثانيها:\nحديث عَبْدِ اللهِ بْنِ مَسْعُودٍ: دَخَلَ النَّبِيُّ - ﷺ - مَكَّةَ، وَحَوْلَ البَيْتِ ثَلَاثُمِائَةٍ وَسِتُّونَ (صَنَمًا) (^١)، فَجَعَلَ يَطْعَنُهَا بِعُودٍ فِي يَدِهِ، وَجَعَلَ يَقُولُ: ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾ الآيَةَ [الإسراء: ٨١].\nثالثها:\nحديث عَائِشَةَ أَنَّهَا كَانَتِ اتَّخَذَتْ عَلَى سَهْوَةٍ لَهَا سِتْرًا فِيهِ تَمَاثِيلُ، فَهَتَكَهُ النَّبِيُّ - ﷺ -، فَاتَّخَذَتْ مِنْهُ نُمْرُقَتَيْنِ، فَكَانتَا فِي البَيْتِ يَجْلِسُ عَلَيْهِمَا.\nالشرح:\nأثر شريح ذكره وكيع بن الجراح، عن سفيان، عن أبي حصين أن رجلًا كسر طنبور رجل، فحاجَّه إلى شريح، فلم يضمنه شيئًا (^٢).\nوقال ابن التين: قضى شريح في الطنبور الصحيح يكسر ويدفع لمالكه فينتفع به. وحديث سلمة هو أحد ثلاثياته.\nقال البخاري: (كان ابن أبي أويس يقول: الحمر الأَنَسية بنصب الألف والنون). وحديث عائشة سلف. أما كسر الدنان التي فيها الخمر فلا معنى له؛ لأنه إضاعة مال وما طهره الماء جاز الانتفاع\nبه، ألا ترى أنه - ﵇ - قال في القدور: \"اغسلوها\"؟\nوفي الترمذي عن أبي طلحة قال: يا نبي الله اشتريت خمرًا لأيتام في حجري، قال: \"أهرق الخمر واكسر الدنان\" (^٣). وفي سنده ليث بن أبي سليم.\n_________\n(^١) ورد في الهامش: نُصُبًا. [قلت: سيأتي أنها نسخة].\n(^٢) رواه ابن أبي شيبة ٥/ ٩ (٢٣٢١٤) عن وكيع، به.\n(^٣) الترمذي (١٢٩٣).","vol":"16","page":27},{"text":"ولأحمد من حديث ابن عمر: أخذ النبي - ﷺ - شفرة وخرج إلى السوق وبها زقاق خمر جلبت من الشام فشق بالمدية ما كان من تلك الزقاق، وأمرني أن آتي الأسواق كلها فلا أجد فيها زق خمر إلا شققته، ففعلت (^١).\nوأما الزقاق، فرأى مالك أن الماء لا يطهرها لما يداخلها وغاص فيها من الخمر، ورأى غيره تطهيرها وغسلها بالماء؛ لأن الماء أيضًا يغوص فيها ويطهر ما غاص فيها من الخمر.\nوفي حديث ابن مسعود من الفقه: كسر آلات الباطل وما لا يصلح إلا للمعصية كالطنابير والعيدان والمزامير والبرابط، التي لا معنى لها إلا التلهي بها عن ذكر الله والشغل بها عما يحبه إلى ما يسخطه أن يغيره عن هيئته المكروهة إلى خلافها من الهيئات التي يزول معها المعنى المكروه، وذلك أنه - ﵇ - كسر الأصنام، والجوهر الذي فيه لا شك أنه يصلح -إذا غير عن الهيئة- المكروهة لكثير من منافع بني آدم، وقد روي عن جماعة من السلف كسر آلات الملاهي، وروى سفيان عن منصور، عن إبراهيم قال: كان أصحاب عبد الله يستقبلون الجواري معهن الدفوف فيخرقونها (^٢)، وروى نافع عن ابن عمر أنه كان إذا وجد أحدًا يلعب بالنرد ضربه وأمر بها فكسرت (^٣).\nقال المهلب: وما كسر من آلات الباطل وكان في خشبها بعد كسرها منفعة فصاحبها أولى بها مكسورة، إلا أن يرى الإمام حرقها بالنار على معنى التشديد والعقوبة على وجه الاجتهاد، كما فعل عمر حين أحرق\n_________\n(^١) أحمد ٢/ ١٣٢ - ١٣٣.\n(^٢) رواه ابن أبي شيبة ٥/ ٣١٧ (٢٦٤٥٦).\n(^٣) رواه مالك في \"الموطأ\" ص ٥٩٤ (٧).","vol":"16","page":28},{"text":"دار رويشد على بيع الخمر، وقد هم الشارع بتحريق دور من يتخلف عن صلاة الجماعة (^١)، وهذا أصل في العقوبة في المال إذا رأى ذلك.\nقلت: أصحابنا ادعوا نسخه. وهتكه - ﵇ - الستر الذي فيه الصور دليل على إفساد الصور وآلات الملاهي. وقال ابن المنذر: في معنى الأصنام الصور المتخذة من المدر والخشب وشبهها، وكل ما يتخذه الناس مما لا منفعة فيه إلا للهو المنهي عنه، فلا يجوز بيع شيء منه إلا الأصنام التي تكون من الذهب والفضة والحديد والرصاص إذا غيرت عما هي عليه وصارت نقرًا أو قطعًا، فيجوز بيعها والشراء بها.\nوقوله في القدور: \"اكسروها\" أراد به التغليظ على أصحاب المنكر؛ ليكون حسمًا للمراد، وكذا خرق الزقاق، كما نبه عليه ابن الجوزي، فأما إذا قبلوا قول الحق فاللين أولى بهم؛ ولهذا لما رأى استجابتهم لمراده أجاز الغسل، ثم قال: فإن قلت: قد نهى عن إضاعة المال (^٢).\nفالجواب: أن إضاعة الشيء الخاص للمصلحة العامة حسن كتحريق مال الغال وشبهه وهذا على قول من لم يدع نسخه.\nتنبيهات:\nأحدها: (الدنان) جمع دن ككلب وكلاب، وكذلك (الزقاق) جمع زق. قال أبو عبد الملك: يغسل الفخار كما في الحديث، وكذا أواني المجوس التي يطبخون فيها الميتة، وأما الزقاق فتشق؛ لأنها تشرب.\nثانيها: أمر بإراقة لحم الحمر؛ ليكون أبلغ في التحريم، وقد كان\n_________\n(^١) سلف برقم (٦٤٤) كتاب: الأذان، باب: وجوب صلاة الجماعة، من حديث أبي هريرة.\n(^٢) سلف برقم (١٤٧٧) كتاب: بزكاة، باب قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾.","vol":"16","page":29},{"text":"تؤكل قبل ذلك واختلف في علة تحريمها، وسيأتي في بابه. وقوله: (ألا نهريقها؟) وفي نسخة: نهرقها. وصوب ابن التين الأولى.\nثالثها: قوله: (\"صنمًا\") وفي نسخة: \"نصبًا\" -بضم النون والصاد- جمع نصاب وهو صنم أو حجر ينصب ويذبح عنده، وليس ببيّن أن يكون جمعًا؛ لأنه لا يأتي بعد ستين إلا مفردًا، تقول: عندي ستون ثوبًا ونحو ذلك، ولا تقول أثوابًا. قال ابن التين: كذا ضبط في رواية أبي الحسن، وقد قيل: نُصُب ونُصَب ونُصِبَ بمعنى واحد؛ فعلى هذا يكون جمعًا لا مفردًا.\nرابعها: طعنه في الأنصاب إعلام بأنها لا تدفع عن نفسها، فكيف تكون آلهة؟!\nخامسها: السهوة كالصُّفة تكون بين يدي البيت. قاله الأصمعي، وقد سلف.\nوقال غيره: تكون شبيهة بالرف أو الطاق يوضع فيه الشيء. وقيل: هي الطاق في وسط البيت. وقيل: هو بيت صغير سمكه مرتفع عن الأرض يشبه الخزانة الصغيرة يكون فيها المتاع، ومعنى (هتكه): شقه. والنمرقة سلفت لغاتها. وقال فيما تقدم: دخل البيت فوجد نمرقة فيها تصاوير فمنع من اتخاذها (^١)، فيحتمل هذا أن يكون بعد إذنه: \"إلا ما كان رقمًا في ثوب\" (^٢)، وإن كان الستر ثوبًا؛ لكنه هتكه لما\n_________\n(^١) سلف برقم (٢١٠٥) كتاب: البيوع، باب: التجارة فيما يكره لُبْسُهُ … من حديث عائشة ﵂. ورواه مسلم أيضًا (٢١٠٧) كتاب: اللباس والزينة، باب: تحريم تصوير صورة الحيوان.\n(^٢) سيأتي برقم (٣٢٢٦) كتاب: بدء الخلق، باب: إذا قال أحدكم: آمين .. من حديث أبي طلحة، ورواه مسلم (٢١٠٦).","vol":"16","page":30},{"text":"كان معلقًا، والنمارق تمتهن بالأرجل. وقيل: لما شقه خرجت الصور في القطع ولم يبق منها شيء في النمرقتين. وقال الداودي: الذي يحتمل أن تكون التماثيل من الشجرة ونحوها، فكرهها وقطع منها نمرقتين يريد أنها لم تكن صورة ممنوعة مما فيه روح، وهذا مذهب ابن عباس (^١).\n_________\n(^١) سلف برقم (٢٢٢٥) كتاب: البيوع، باب: بيع التصاوير، ورواه مسلم (٢١١٠).","vol":"16","page":31},{"text":"<span data-type='title' id=toc-1812>٣٣ - باب مَنْ قَاتَلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ</span>\n٢٤٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ حَدَّثَنَا سَعِيدٌ -هُوَ: ابْنُ أَبِي أَيُّوبَ- قَالَ: حَدَّثَنِي أَبُو الأَسْوَدِ عَنْ عِكْرِمَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو ﵄ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ\". [مسلم: ١٤١ - فتح: ٥/ ١٢٣]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ\".\nهذا الحديث أخرجه مسلم أيضًا، وهو للأربعة من حديث سعيد بن زيد بزيادة: \"ومن قتل دون أهله أو دون دمه أو دون دينه فهو شهيد\". قال الترمذي: حسن صحيح (^١).\nولأبي داود من حديث ابن عمرو: \"من أريد ماله بغير حق فقاتل فقتل فهو شهيد\" (^٢). وللإسماعيلي: \"من قتل دون ماله مظلومًا فله الجنة\".\nثم قال البخاري: رواه عن المقرئ (^٣)؛ فقال: \"فهو شهيد\" ودحيم، وابن أبي عمر، وعبد العزيز بن سلام؛ كلهم رووه عن المقرئ، فقالوا: \"فله الجنة\" وكلهم قال: \"مظلومًا\" ولم يقله البخاري، ويشبه أن يكون نقله من حفظه، أو سمعه من المقرئ من حفظه، فجاء بالحديث على ما جرى به اللفظ في هذا الباب، ومن جاء به على غير ما اعتيد من اللفظ فيه فهو بالحفظ أولى ولا سيما فيهم مثل: دُحيم، وكذلك ما زادوه من قوله مظلومًا، فإن المعنى لا يجوز إلا أن يكون كذلك. ورواه أبو نعيم في \"مستخرجه\" عن محمد بن أحمد، عن بشر بن\n_________\n(^١) أبو داود (٤٧٧٢)، والنسائي ٧/ ١١٦، والترمذي (١٤٢١)، وابن ماجه (٢٥٨٠)، وليس عند ابن ماجه هذِه الزيادة.\n(^٢) أبو داود (٤٧٧١).\n(^٣) هو عبد الله بن يزيد.","vol":"16","page":32},{"text":"موسى، عن عبد الله بن يزيد المقرئ بلفظ: \"من قتل دون ماله مظلومًا فهو شهيد\"، كما رواه البخاري بزيادة: \"مظلومًا\".\nإذا تقرر ذلك؛ فـ (دون) في الأصل ظرف مكان بمعنى: أسفل، وتحت نقيض فوق، وقد استعملت في هذا الحديث بمعنى: لأجل السببية وهو مجاز وتوسع، ووجهه: أن الذي يقاتل على ماله إنما جعله خلفه أو تحته، ثم يقاتل عليه.\nوالشهيد سمي بذلك؛ لأنه حيّ؛ لأن أرواحهم شهدت دار السلام وأرواح غيرهم لا تشهدها إلا يوم القيامة؛ ولأن الرب وملائكته يشهدون له بالجنة فشهيد مشهود له أو لأنه يشهد عند خروج روحه ما له من الثواب والكرامة، وغير ذلك مما أوضحته في كتاب \"لغات المنهاج\".\nقال الترمذي: قد رخص بعض أهل العلم للرجل أن يقاتل عن نفسه وماله. وقال ابن المبارك: يقاتل عن ماله ولو درهمين (^١)، وإنما أدخل هذا الحديث في هذِه الأبواب ليريك أن للإنسان أن يدفع عن نفسه وماله، فإذا كان شهيدًا إذا قُتِل في ذلك، كان إذا قتل من أراده في مدافعته له عن نفسه لا دية فيه عليه ولا قود.\nقال المهلب: وكذلك كل من قاتل على ما يحل له القتال عليه من أهل أو دين، فهو كمن قاتل دون نفسه وماله، فلا دية عليه ولا تبعة، ومن أخذ في ذلك بالرخصة وأسلم المال والأهل والنفس، فأمره إلى الله، والله تعالى (يقدره) (^٢) ويأجره، ومن أخذ في ذلك بالشدة وقتل كانت له الشهادة بهذا الحديث.\n_________\n(^١) الترمذي (١٤١٩).\n(^٢) هكذا بالأصل، وفي \"شرح ابن بطال\" ٦/ ٦٠٧: (يعذره).","vol":"16","page":33},{"text":"واختلفت أقوال أهل العلم في الباب:\nقال ابن المنذر: روينا عن جماعة من أهل العلم أنهم رأوا قتال اللصوص ودفعهم عن أنفسهم وأموالهم (^١)، وقد أخذ ابن عمر لصًّا في داره فأصلت عليه السيف. قال سالم: فلولا أنا لضربه به (^٢).\nوقال النخعي: إذا خفت أن يبدأك اللص فابدأه. وقال الحسن: إذا طرق اللص بالسلاح فاقتله، وروينا هذا المعنى عن غير واحد من المتقدمين، وسئل مالك عن القوم يكونون في السفر فيلقاهم اللصوص. قال: تناشدونهم الله، فإن أبوا وإلا قوتلوا (^٣).\nوعن الثوري وابن المبارك قال: تقاتلونهم ولو على دانق. وقد سلف عن ابن المبارك على درهمين، ونقله الثوري عن جماهير العلماء. وقال بعض المالكية: لا يجوز قتله إذا طلب شيئًا يسيرًا كالثوب والطعام. وحكاه ابن التين عن مالك، وقال عبد الملك: إن قدر أن يمتنع مع اللصوص فلا يعطيهم شيئًا.\nوقال أحمد: إذا كان اللص مقبلًا، وأما موليًا فلا. وعن إسحاق مثله. وقال أبو حنيفة في رجل دخل على رجل ليلًا للسرقة ثم خرج بالسرقة من الدار، فأتبعه الرجل فقتله: لا شيء عليه.\nوكان الشافعي يقول: من أريد ماله في مصر أو صحراء أو أريد حريمه فالاختيار له أن يكلمه ويستغيث، فإن منع أو امتنع لم يكن له قتاله، فإن أبي أن يمتنع من قتله من أراده فله أن يدفع عن نفسه وعن\n_________\n(^١) \"الإشراف على مذاهب أهل العلم\" ٢/ ٣٢٥.\n(^٢) رواه ابن أبي شيبة ٥/ ٤٦٦ (٢٨٠٣٢).\n(^٣) \"النوادر والزيادات\" ١٤/ ٤٧١.","vol":"16","page":34},{"text":"ماله وليس له عمد قتله، فإن أتى ذلك على نفسه فلا عقل فيه ولا قود ولا كفارة (^١).\nقال ابن المنذر: والذي عليه أهل العلم أن للرجل أن يقاتل عن نفسه وأهله وماله إذا أريد ظلمًا لحديث الباب، ولم يخص وقتًا دون وقت ولا حالًا دون حال إلا السلطان، فإن كل من يحفظ عنه من علماء الحديث كالمجمعين على أن من لم يمكنه أن يدفع عن نفسه وماله إلا بالخروج على السلطان ومحاربته أن لا يفعل؛ للآثار التي جاءت عن الشارع بالأمر بالصبر على ما يكون منه من الجور والظلم وترك القيام عليهم ما أقاموا الصلاة (^٢)، وما قلناه من إباحة أن يدفع الرجل عن نفسه وماله قول عوام أهل العلم إلا الأوزاعي، فإنه كان يفرق بين الحال التي الناس فيها جماعة وإمام، وبين حال الفتنة التي لا جماعة فيها ولا إمام. فقال في تفسير قوله: \"فمن قتل دون ماله فهو شهيد\": إذا أقلعت الفتنة عن الجماعة وأمنت السبل وحج البيت وجوهد العدو قعد اللص لرجل يريد دمه أو ماله قاتله، وإن كان الناس في معمعة وقتال فدخل عليه يريد دمه وماله اقتدى بمحمد بن مسلمة.\nفرع:\nلا يجب الدفع عندنا عن المال إذا لم يكن ذا روح، أما الحيوان فكالنفس ما لم يخش على نفسه لحرمته، ويجب عن البُضع بشرطه، وكذا نفس قصدها كافر أو بهيمة لا مسلم على الأصح.\n_________\n(^١) \"الأم\" ٦/ ٢٦ - ٢٧.\n(^٢) \"الإشراف\" ٢/ ٣٢٥.","vol":"16","page":35},{"text":"فرع:\nلو أراد استهلاك القوم قوتلوا جزمًا كالمحاربين إن قدر عليهم قبل التربة، وإلا أقُيد منهم (وبيعوا) (^١) بالأموال وأخذ منهم صداق من (وطئوه) (^٢) أمة كانت أو حرة عند مالك مع الحد. وقال غيره: لا يجتمع الحد والصداق، وهو قول أبي حنيفة وإذا انهزم اللصوص فاختلف في اتباعهم.\n_________\n(^١) كذا في الأصل، وفي (ف): يبعثوا.\n(^٢) كذا في (ف)، وفي الأصل: ظتوه.","vol":"16","page":36},{"text":"<span data-type='title' id=toc-1813>٣٤ - باب إِذَا كَسَرَ قَصْعَةً أَوْ شَيْئًا لِغَيْرِهِ</span>\n٢٤٨١ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ عَنْ حُمَيْدٍ عَنْ أَنَسٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - كَانَ عِنْدَ بَعْضِ نِسَائِهِ، فَأَرْسَلَتْ إِحْدَى أُمَّهَاتِ المُؤْمِنِينَ مَعَ خَادِمٍ بِقَصْعَةٍ فِيهَا طَعَامٌ فَضَرَبَتْ بِيَدِهَا، فَكَسَرَتِ القَصْعَةَ، فَضَمَّهَا وَجَعَلَ فِيهَا الطَّعَامَ، وَقَالَ: \"كُلُوا\". وَحَبَسَ الرَّسُولَ وَالقَصْعَةَ حَتَّى فَرَغُوا، فَدَفَعَ القَصْعَةَ الصَّحِيحَةَ وَحَبَسَ المَكْسُورَةَ. [٥٢٢٥ - فتح: ٥/ ١٢٤]\nوَقَالَ ابن أَبِي مَرْيَمَ: أَخْبَرَنَا يَحْيَى بْنُ أَيّوبَ، حَدَّثَنَا حمُيْدٌ، حَدَّثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -.\nذكر فيه حديث أنس أنه - ﵇ - كَانَ عِنْدَ بَعْضِ نِسَائِهِ، فَأَرْسَلَتْ إِحْدى أُمَّهَاتِ المُؤْمِنِينَ مَعَ خَادِمٍ بِقَصْعَةٍ فِيهَا طَعَامٌ، فَضَرَبَتْ بِيَدِهَا، فَكَسَرَتِ القَصْعَةَ، فَضَمَّهَا وَجَعَلَ فِيهَا الطَّعَامَ، وَقَالَ: \"كُلُوا\". وَحَبَسَ الرَّسُولَ وَالقَصْعَةَ حَتَّى فَرَغُوا، فَدَفَعَ القَصْعَةَ الصَّحِيحَةَ وَحَبَسَ المَكْسُورَةَ. وَقَالَ ابن أَبِي مَرْيَمَ: أَنَا يَحْيَى بْنُ أَيُّوبَ، ثَنَا حُمَيْدٌ، ثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -.\nهذا الحديث من أفراده، وفي رواية للترمذي: أهدت بعض أزواج رسول الله - ﷺ - إلى النبي - ﷺ - طعامًا في قصعة، فضربت عائشة القصعة بيدها، فألقت ما فيها، فقال - ﵇: \"طعام بطعام وإناء بإناء\"، ثم قال: حسن صحيح (^١)، وفي رواية لأبي داود والنسائي بإسناد فيه مقال من حديث عائشة: أن المرسلة صفية (^٢)، وهو أحد الأقوال في\n_________\n(^١) الترمذي (١٣٥٩).\n(^٢) أبو داود (٣٥٦٨)، والنسائي ٧/ ٧١، وقال المنذري في \"مختصره\" ٥/ ٢٠٢: وفي إسناده أفلت بن خليفة بن حسان، أبو حسان، ويقال: فليت العامري. قال الإمام=","vol":"16","page":37},{"text":"ذلك. وقيل: زينب بنت جحش، وأنه كان جفنة من حيس. ذكره في \"المحلى\" (^١). وقيل: أم سلمة حكاهما المحب الطبري في \"أحكامه\"، وحكى الثاني المنذري (^٢).\nوللترمذي من حديث سويد بن عبد العزيز، عن حميد، عن أنس استعار النبي - ﷺ - قصعة فضاعت فضمنها لهم، ثم قال: حديث غير محفوظ (^٣).\nوقال أبو حاتم الرازي في \"علله\": حديث باطل ليس فيه استعارة، وهم فيه سويد (^٤)، وفي \"علله\" سألت أبي وأبا زرعة عن حديث رواه عمران بن خالد، عن ثابت، عن أنس: كان - ﵇- في بيت عائشة ومعه أصحابه، فأرسلت حفصة بقصعة فكسرتها عائشة، فقضى - ﵇ -: \"من كسر شيئًا فهو له وعليه مثله\"، فقال أبو زرعة: هذا خطأ، رواه حماد بن سلمة، عن ثابت، عن أبي المتوكل أنه - ﵇ - وهو الصحيح (^٥). ولم يقض، أي: فيه بشيء.\nقلت: فالحاصل في المرسلة أربعة أقوال والكاسرة عائشة.\nواختلف العلماء فيمن استهلك عروضًا أو حيوانًا؛ فذهب الكوفيون والشافعي وجماعة -كما قاله ابن بطال- إلى أن عليه مثل ما استهلك.\n_________\n=أحمد: ما أرى به بأسًا، وقال أبو حاتم الرازي: شيخ. وقال الخطابي: وفي إسناد الحديث مقال. \"معالم السنن\" ٣/ ١٥١.\n(^١) \"المحلى\" ٨/ ١٤١.\n(^٢) \"مختصر سنن أبي داود\" ٥/ ٢٠١.\n(^٣) الترمذي (١٣٦٠).\n(^٤) \"علل الحديث\" ١/ ٤٠٧ (١٤١٢).\n(^٥) \"علل الحديث\" ١/ ٤٤٦ (١٤٠٠).","vol":"16","page":38},{"text":"قالوا: ولا يقضى بالقيمة إلا عند عدم المثل، واحتجوا بحديث الباب، ألا ترى أنه - ﵇ - ضمن القصعة بقصعة، وذهب مالك إلى أن من استهلك شيئًا من العروض أو الحيوان، فعليه قيمته يوم استهلاكه والقيمة أعدل في ذلك، واحتج بأنه - ﵇ - قضى فيمن أعتق شركًا له في عبد بقيمة حصة شريكه دون حصته من عبد مثله، لأن ضبط المثل بالقيمة أخص منه في الخلقة. والمثل لا يوصل إليه إلا بالاجتهاد كما أن القيمة تدرك بالاجتهاد وقسمة العدل في الصنعة مثل. وقد ناقض العراقيون في قوله تعالى: ﴿فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ﴾ [المائدة: ٩٥] وقالوا: القيمة مثل في هذا الموضع، واتفق مالك والكوفيون والشافعي وأبو ثور فيمن استهلك ذهبًا أو ورقًا أو طعامًا مكيلًا أو موزونًا أن عليه مثل ما استهلك في صفته ووزنه وكيله. قال مالك: وفرق بين الذهب والفضة والطعام وبين الحيوان والعروض العمل المعمول عليه (^١). قال ابن المنذر: ولا أعلم في هذِه المسألة خلافًا (^٢).\nوقال ابن التين: احتج بهذا الحديث من قال: يقضي في العروض بالأمثال. وهو مذهب أبي حنيفة والشافعي، ورواية عن مالك، وعنه كل ما صنعه الآدميون غرم مثله كالثوب وبناء الحائط والصناعة ونحو ذلك، وكل ما كان من صنع الله كالعبد والدابة، ففيه القيمة والمشهور من مذهبه أن كل ما ليس بمكيل ولا موزون ففيه القيمة، وما كان مكيلًا أو موزونًا فيقضى بمثله.\n_________\n(^١) \"الموطأ\" ص ٤٥٨.\n(^٢) \"شرح ابن بطال\" ٦/ ٦٠٩ - ٦١٠، \"الإشراف\" ٣/ ٣٣٦.","vol":"16","page":39},{"text":"والجواب عن حديث الباب أن البيت الذي كان فيه سيدنا رسول الله - ﷺ - بيته والظاهر أن ما فيه له، وكذا بيت المُهْدِية، أي: لا على وجه الغرامة، ولو سلم أن القصعتين للمرأتين لم يكن فيه حجة إذا اتفق الجاني والمجني عليه على الرضا بهما، وإنما يجب ما قلناه عن القيمة إذا أباه أحدهما، ويحتمل أن يكون - ﵇ - رأى ذلك سدادًا بينهما فرضيتاه، فالحديث لا يتناول موضع الخلاف، ويحتمل أن يكون أخذ القصعة من بيتها عقوبة، والعقوبة بالأموال كانت مشروعة. وزعم المنذري أن ذلك من باب المعونة والإصلاح دون بن الحكم بوجوب المثل، فإن القصعة والطعام ليس لهما مثل معلوم، وقد أسلفنا هذا.\nومن تعدى على قصعة فكسرها أو ثوبًا فقطعه، فإن كان يسيرًا أصلحه وغرم ما بين قيمته صحيحًا ومَرْفُوًّا. وإن كان كبيرًا، فاختلف قول مالك؛ فقال مرة: يغرم ما نقصه مثل الأول. وقال أخرى: هو مخير بين أن يضمنه جميع قيمته أو ما نقصت قيمته، ولم يختلف قول مالك إذا أراد ربُّه أخذَه وما نقص له أن ذلك له. وقال أشهب ومطرف وابن الماجشون: إن قدر على غرامة قيمته، فليس له أخذه وما نقصه.\nتنبيهات:\nأحدها: لما استدل ابن حزم بحديث القصعة، قال: هذا قضاء بالمثل لا بالدراهم، قال: وقد روي عن عثمان بن عفان وابن مسعود أنهما قضيا فيمن استهلك فصلانًا بفصلان مثلها (^١)، وشبهه داود بجزاء الصيد في العبد العبد، وفي العصفور العصفور.\n_________\n(^١) \"المحلى\" ٨/ ١٤١.","vol":"16","page":40},{"text":"ثانيها: إن قلت: فهلا أدبها ولو بالكلام، فالجواب: لعله فهم أن المهدية كانت أرادت بإرسالها ذلك إلى بيتها أذاها والمظاهرة عليها، فلما كسرتها لم يزد على أن قال: \"غارت أمكم\" وجمع الطعام بيده، وقال: \"قصعة بقصعة\" وأما \"طعام بطعام\" فلم يغرم الطعام؛ لأنه كان مهدى فإتلافه قبول له أو في حكمه، وتؤيده رواية أبي داود عن عائشة قالت: ما رأيت صانع طعام مثل صفية، وأنها صنعت لرسول الله - ﷺ - طعامًا، فبعثت به فأخذتني أَفْكَل -تعني: رعدة- فكسرت الإناء، فقلت: يا رسول الله، ما كفارة ما صنعت؟ فقال: \"إناء مثل إناء وطعام مثل طعام\" (^١)، وفي إسناده أفلت بن خليفة (^٢) صدوق.\nثالثها: عند الحنفية إذا تغيرت العين المغصوبة بفعل الغاصب حتى زال اسمها وعظم منافعها زال ملك المغصوب عنها وملكها الغاصب وضمنها ولم يجز له الانتفاع بها حتى يؤدي بدلها (^٣).\nرابعها: (القصعة) بفتح القاف وسكون الصاد: إناء من عود. قال ابن سيده: هي صحفة تشبع عشرة، جمعها: قصاع، وقصع (^٤)، وكان بعض شيوخنا يقول: لا تكسر القصعة ولا تفتح الجراب.\n_________\n(^١) أبو داود (٣٥٦٨)، وقد سبق.\n(^٢) ورد بهامش الأصل: قال الخطابي في حديث ذكره لأفلت: \"إني لا أحل المسجد لحائض ولا جنب\" ضعف جماعة هذا الحديث وقالوا: أفلت مجهول. قال الإمام أحمد: لا أرى بأفلت بأسًا. وقال الدارقطني: كوفي صالح … من كلام النووي في \"شرح المهذب\".\n(^٣) \"مختصر اختلاف العلماء\" ٤/ ١٨١.\n(^٤) \"المحكم\" ١/ ٨٢.","vol":"16","page":41},{"text":"<span data-type='title' id=toc-1814>٣٥ - باب إِذَا هَدَمَ حَائِطًا فَلْيَبْنِ مِثْلَهُ</span>\n٢٤٨٢ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"كَانَ رَجُلٌ فِي بَنِي إِسْرَائِيلَ، يُقَالُ لَهُ جُرَيْجٌ، يُصَلِّي، فَجَاءَتْهُ أُمُّهُ فَدَعَتْهُ، فَأَبَى أَنْ يُجِيبَهَا، فَقَالَ أُجِيبُهَا أَوْ أُصَلِّي؟ ثُمَّ أَتَتْهُ، فَقَالَتِ: اللَّهُمَّ لَا تُمِتْهُ حَتَّى تُرِيَهُ [وُجُوهَ] المُومِسَاتِ. وَكَانَ جُرَيْجٌ فِي صَوْمَعَتِهِ، فَقَالَتِ امْرَأَةٌ: لأَفْتِنَنَّ جُرَيْجًا. فَتَعَرَّضَتْ لَهُ فَكَلَّمَتْهُ فَأَبَى، فَأَتَتْ رَاعِيًا، فَأَمْكَنَتْهُ مِنْ نَفْسِهَا فَوَلَدَتْ غُلَامًا، فَقَالَتْ: هُوَ مِنْ جُرَيْجٍ. فَأَتَوْهُ، وَكَسَرُوا صَوْمَعَتَهُ فَأَنْزَلُوهُ وَسَبُّوهُ، فَتَوَضَّأَ وَصَلَّى ثُمَّ أَتَى الغُلَامَ، فَقَالَ: مَنْ أَبُوكَ يَا غُلَامُ قَالَ الرَّاعِى. قَالُوا نَبْنِى صَوْمَعَتَكَ مِنْ ذَهَبٍ. قَالَ: لَا، إِلَّا مِنْ طِينٍ\". [انظر: ١٢٠٦ - مسلم: ٢٥٥٠ - فتح ٥/ ١٢٦]\nذكر فيه حديث جريج بطوله، وقد سبق، وإلى تبويب البخاري نحا الشافعي وأبو حنيفة وأبو ثور، فقالوا: إذا هدم رجل لآخر حائطًا، فإنه يبني له مثله، فإن تعذرت المماثلة رجع إلى القيمة، واقتضى بحث المتأخرين من الشافعية أن الجدار متقوم وأنه يضمن بالمثل ونقله النووي في \"فتاويه\" عن النص (^١)، واختلف قول مالك في ذلك، والأشبه بالحديث الإعادة.\nو(المومسات) الزواني. وفيه: أن الطفل يدعى غلامًا وهو أحد من تكلم في المهد، كما سلف. وقيل: إنه أجاب في بطن أمه (^٢).\n_________\n(^١) \"فتاوى الإمام النووي\" ص ٩٢.\n(^٢) ورد بهامش الأصل: ويدل له ما رواه أحمد في \"المسند\" من حديث أبي هريرة وفيه: \"فجعلوا يطوفون بهما في الناس وجعل إصبعه على بطنها، فقال: أي فلان، من أبوك؟ قال: أبي فلان راعي الضأن … \" الحديث.","vol":"16","page":42},{"text":"وفيه: المطالبة كما طالبت بنو إسرائيل جريجًا بما ادعته المرأة عليه.\nوفيه: استنقاذ الرب ﷻ لصالح عباده وأوليائه عند جور العامة وأهل الجهل عليهم بآية فيريهم الله إياها، فإن كانت عرضت في الإسلام، فكرامة يكرمه الله بها وسبب يسببه لا بخرق عادة ولا قلب عين. قال ابن بطال: وإنما كانت الآيات في بني إسرائيل؛ لأن النبوة كانت ممكنة فيهم غير ممتنعة عليهم، ولا نبي بعد نبينا فليس يجري من الآيات بعده ما يكون خرقًا للعادة ولا قلبًا لعين، وإنما يكون كرامة لأوليائه، مثل دعوة مجابة، ورؤيا صالحة، وبركة ظاهرة، وفضل بيِّن، وتوفيق من الله إلى الإبراء بما اتهم به الصالحون وامتحن به المتقون، وفي دعاء أمه عليه وهو في الصلاة، دليل أن دعاء الوالدين إذا كان بنية خالصة أنه قد يجاب، وإن كان في حال ضجر وحرج ولم يكن على صواب؛ لأنه قد أجيب دعاء أمه بأن امتحن مع المرأة التي كذبت عليه، إلا أنه تعالى استنقذه بمراعاته لأمر ربه فابتلاه وعافاه، وكذلك يجب (اللإنسان) (^١) أن يراعي أمر ربه تعالى ودينه ويقدمه على أمور دنياه فتحمد عاقبته (^٢).\nوقوله: (\"فتوضأ وصلى\") فيه دلالة أن الوضوء كان لغير هذِه الأمة، وأن هذِه الأمة خصت بالغرة والتحجيل خلافًا لمن خصها بأصل الوضوء، وقد جاء في حديث سارة حين أخذها الكافر من إبراهيم أنها توضأت وصلت حتى غط الكافر وركض برجله (^٣)، كما سيأتي في الإكراه، وقد روي أنه لما توضأ ثلاثًا ثلاثًا. قال: \"هذا\n_________\n(^١) في الأصل: الإنسان.\n(^٢) \"شرح ابن بطال\" ٦/ ٦١١ - ٦١٢.\n(^٣) سلف برقم (٢٢١٧) كتاب: البيوع، باب: شراء المملوك .. من حديث أبي هريرة.","vol":"16","page":43},{"text":"وضوئي ووضوء الأنبياء قبلي\" (^١)، فثبت بهذا كله أن الوضوء مشروع قبل هذِه الأمة.\n_________\n(^١) رواه ابن ماجه (٤٢٠) من حديث أبي بن كعب، بلفظ: \"ووضوء المرسلين من قبلي\". وضعَّف البوصيري إسناده في \"مصباح الزجاجة\" ١/ ٦٢.","vol":"16","page":44},{"text":"٤٧\nكتاب الشركة","vol":"16","page":45},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1815>٤٧ - كتاب الشَّرِكَةِ</span>\nهي بفتح الشين وكسر الراء، وكسر الشين، وإسكان الراء، وفتح الشين وإسكان الراء وفيها لغة رابعة: شرك بغير تاء تأنيث.\nقال تعالى: ﴿وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ﴾ [سبأ:٢٢] أي: من نصيب، وجمع الشركة: شرك بفتح الراء وكسر الشين، وهي في اللغة: الاختلاط على الشيوع أو على المجاورة، كما قال تعالى: ﴿وَإِنَّ كَثِيرًا مِنَ الخُلَطَاءِ﴾ [ص: ٢٤].\nوفي الشرع: ثبوت الحق لاثنين فصاعدًا في الشيء الواحد كيف كان. قال تعالى: ﴿ضَرَبَ اللهُ مَثَلًا رَجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ﴾ [الزمر: ٢٩] أي: متشاجرون في خدمته؛ يريد كل منهم أن ينفرد بها، ثم هي تارة تحصل بالخلط وتارة بالشيوع الحكمي كالإرث.","vol":"16","page":47},{"text":"<span data-type='title' id=toc-1816>١ - باب الشَّرِكَةِ فِي الطَّعَامِ وَالنَّهْدِ وَالعُرُوضِ</span>\nوَكَيْفَ قِسْمَةُ مَا يُكَالُ وَيُوزَنُ مُجَازَفَةً أَوْ قَبْضَةً قَبْضَةً، لَمَّا لَمْ يَرَ المُسْلِمُونَ فِي النَّهْدِ بَأْسًا أَنْ يَأْكُلَ هَذَا بَعْضًا، وَهَذَا بَعْضًا وَكَذَلِكَ مُجَازَفَةُ الذَّهَبِ وَالفِضَّةِ، وَالقِرَانُ فِي التَّمْرِ.\n\n٢٤٨٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ أَنَّهُ قَالَ بَعَثَ رَسُولُ اللهِ - ﷺ - بَعْثًا قِبَلَ السَّاحِلِ، فَأَمَّرَ عَلَيْهِمْ أَبَا عُبَيْدَةَ بْنَ الجَرَّاحِ وَهُمْ ثَلَاثُمِائَةٍ وَأَنَا فِيهِمْ، فَخَرَجْنَا حَتَّى إِذَا كُنَّا بِبَعْضِ الطَّرِيقِ فَنِيَ الزَّادُ، فَأَمَرَ أَبُو عُبَيْدَةَ بِأَزْوَادِ ذَلِكَ الجَيْشِ فَجُمِعَ ذَلِكَ كُلُّهُ فَكَانَ مِزْوَدَيْ تَمْرٍ، فَكَانَ يُقَوِّتُنَا كُلَّ يَوْمٍ قَلِيلًا قَلِيلًا، حَتَّى فَنِيَ، فَلَمْ يَكُنْ يُصِيبُنَا إِلَّا تَمْرَةٌ تَمْرَةٌ، فَقُلْتُ وَمَا تُغْنِي تَمْرَةٌ فَقَالَ لَقَدْ وَجَدْنَا فَقْدَهَا حِينَ فَنِيَتْ. قَالَ ثُمَّ انْتَهَيْنَا إِلَى البَحْرِ فَإِذَا حُوتٌ مِثْلُ الظَّرِبِ، فَأَكَلَ مِنْهُ ذَلِكَ الجَيْشُ ثَمَانِيَ عَشْرَةَ لَيْلَةً، ثُمَّ أَمَرَ أَبُو عُبَيْدَةَ بِضِلَعَيْنِ مِنْ أَضْلَاعِهِ فَنُصِبَا، ثُمَّ أَمَرَ بِرَاحِلَةٍ، فَرُحِلَتْ ثُمَّ مَرَّتْ تَحْتَهُمَا فَلَمْ تُصِبْهُمَا. [٢٩٨٣، ٤٣٦٠، ٤٣٦١، ٤٣٦٢، ٥٤٩٣، ٥٤٩٤ - مسلم: ١٩٣٥ - فتح: ٥/ ١٢٨]\n\n٢٤٨٤ - حَدَّثَنَا بِشْرُ بْنُ مَرْحُومٍ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ عَنْ سَلَمَةَ ﵁ قَالَ: خَفَّتْ أَزْوَادُ القَوْمِ وَأَمْلَقُوا، فَأَتَوُا النَّبِيَّ - ﷺ - فِي نَحْرِ إِبِلِهِمْ فَأَذِنَ لَهُمْ، فَلَقِيَهُمْ عُمَرُ فَأَخْبَرُوهُ، فَقَالَ مَا بَقَاؤُكُمْ بَعْدَ إِبِلِكُمْ؟ فَدَخَلَ عَلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَا بَقَاؤُهُمْ بَعْدَ إِبِلِهِمْ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"نَادِ فِي النَّاسِ فَيَأْتُونَ بِفَضْلِ أَزْوَادِهِمْ\". فَبُسِطَ لِذَلِكَ نِطَعٌ، وَجَعَلُوهُ عَلَى النِّطَعِ. فَقَامَ رَسُولُ اللهِ - ﷺ - فَدَعَا وَبَرَّكَ عَلَيْهِ، ثُمَّ دَعَاهُمْ بِأَوْعِيَتِهِمْ، فَاحْتَثَى النَّاسُ حَتَّى فَرَغُوا، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: \"أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ\". [١٩٨٢ - فتح: ٥/ ١٢٨] ٢٤٨٥ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنَا أَبُو النَّجَاشِيِّ قَالَ: سَمِعْتُ رَافِعَ بْنَ خَدِيجٍ ﵁ قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - العَصْرَ فَنَنْحَرُ","vol":"16","page":48},{"text":"جَزُورًا، فَتُقْسَمُ عَشْرَ قِسَمٍ، فَنَأْكُلُ لَحْمًا نَضِيجًا قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ. [مسلم: ٦٢٥ - فتح: ٥/ ١٢٨]\n\n٢٤٨٦ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ حَدَّثَنَا حَمَّادُ بْنُ أُسَامَةَ، عَنْ بُرَيْدٍ عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ الأَشْعَرِيِّينَ إِذَا أَرْمَلُوا فِي الغَزْوِ أَوْ قَلَّ طَعَامُ عِيَالِهِمْ بِالمَدِينَةِ، جَمَعُوا مَا كَانَ عِنْدَهُمْ فِي ثَوْبٍ وَاحِدٍ، ثُمَّ اقْتَسَمُوهُ بَيْنَهُمْ فِي إِنَاءٍ وَاحِدٍ بِالسَّوِيَّةِ، فَهُمْ مِنِّي وَأَنَا مِنْهُمْ\". [مسلم: ٢٥٠٠ - فتح: ٥/ ١٢٨]\n(النهد) بفتح النون وإسكان الهاء، قال الأزهري في \"تهذيبه\": هو إخراج القوم نفقاتهم على قدر عدد الرفقة، يقال: تناهدوا وقد ناهد بعضهم بعضا (^١).\nوقال ابن سيده: إنه العون، وطرح نهده مع القوم أعانهم وخارجهم، وقد تناهدوا، أي: تخارجوا يكون ذلك في الطعام والشراب، وقيل: إنه إخراج القوم نفقاتهم على قدر في الرفقة (^٢).\nوقال صاحب \"العين\": هو ما يجمعه الرفقاء من مال أو طعام على قدر في الرفقة ينفقونه بينهم (^٣). وقال ابن دريد: يقال من ذلك: تناهد القوم الشيء: تناولوه بينهم (^٤).\nوقال ثعلب: هو النهد بالكسر. قال: والعرب تقول: هات نهدك، مكسورة النون، وحكى عمرو بن عبيد عن الحسن أنه قال: أخرجوا نهدكم، فإنه أعظم للبركة، وأحسن لأخلاقكم وأطيب لنفوسكم.\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٦٧٢.\n(^٢) \"المحكم\" ٤/ ١٩٠.\n(^٣) \"العين\" ٤/ ٢٨.\n(^٤) \"جمهرة اللغة\" ٢/ ٦٨٧.","vol":"16","page":49},{"text":"وذكر صاحب \"المطالع\" أن القابسي فسره بطعام الصلح بين القبائل.\nقال: وحكى بعضهم فيه فتح النون، وهذا غريب منه كونه قدم الكسرة.\nوذكر محمد بن عبد الملك التاريخي في كتاب \"النهد\" عن المدائني وابن الكلبي وغيرهما: أن أول من وضع النهد الحضير بن المنذر الرقاشي، وعن قتادة ما أفلس المتلازمان. يعني: المتناهدين.\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث جَابِرِ بْنِ عَبْدِ اللهِ بَعَثَ النبيُّ - ﷺ - بَعْثًا، فَأَمَّرَ عَلَيْهِمْ أَبَا عُبَيْدَةَ بْنَ الجَرَّاحِ … إلى أن قال: فَأَمَرَ أَبُو عُبَيْدَةَ بِأَزْوَادِ ذَلِكَ الجَيْشِ فَجُمِعَ ذَلِكَ كُلُّهُ فَكَانَ مِزْوَدي تَمْرٍ .. الحديث بطوله، وقد ساقه مسلم أيضًا.\nثانيها:\nحديث سَلَمَةَ قَالَ: خَفَّتْ أَزْوَادُ القَوْمِ وَأَمْلَقُوا إلى أن قال: \"نَادِ فِي النَّاسِ فَيَأْتُونَ بِفَضْلِ أَزوَادِهِمْ\". فَبُسِطَ لِذَلِكَ نِطَعٌ .. الحديث.\nثالثها:\nحديث رَافِعِ بْنِ خَدِيجٍ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - العَصرَ فَنَنْحَرُ جَزُورًا، فَتُقْسَمُ عَشْرَ قِسَمٍ، فَنَأْكُلُ لَحْمًا نَضِيجًا قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ.\nرابعها:\nحديث أَبِي مُوسَى قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ الأَشْعَرِيِّينَ إِذَا أَرمَلُوا فِي الغَزْوِ أَوْ قَلَّ طَعَامُ عِيَالِهِمْ بِالمَدِينَةِ، جَمَعُوا مَا كَانَ عِنْدَهُمْ فِي ثَوْبٍ وَاحِدٍ، ثُمَّ اقْتَسَمُوهُ بَيْنَهُمْ فِي إِنَاءٍ وَاحِدٍ بِالسَّوِيَّةِ، فَهُمْ مِنِّي وَأَنَا مِنْهُمْ\".","vol":"16","page":50},{"text":"الشرح:\nأما حديث جابر فكرره البخاري، كما ستعلمه بعد، وقد أسلفنا أن مسلمًا طرقه. وأما حديث سلمة فمن أفراده. قال الإسماعيلي: أخبرني محمد بن العباس، ثنا أحمد بن يونس، ثنا النضر بن محمد، ثنا عكرمة بن عمار، عن إياس بن سلمة، عن أبيه بمعنى هذا الحديث. قال: وقال أحمد بن حنبل: عكرمة عن إياس صحيح أو محفوظ أو كلامًا هذا نحوه، ولم يرضه في يحيى بن أبي كثير. قلت: قد ساقه الطبري من حديث أبي حذيفة، حدثنا عكرمة به.\nوفيه: أن الأزواد كربض الشاة فحشونا جربنا منه، ثم دعا بنطفة من ماء في إداوة، فأمر بها فصبت في قدح، فجعلنا نتطهر به حتى تطهرنا جميعًا (^١)، وأخرجه مسلم من حديث أبي هريرة: كنا مع رسول الله - ﷺ - في سفر فنفدت أزواد القوم حتى هم أحدهم بنحر بعض حمائلهم، فقال عمر: … الحديث (^٢).\nوأخرجه البيهقي في \"دلائله\" من حديث عبد الرحمن بن أبي عمرة الأنصاري عن أبيه، وفيه: فما بقي في الجيش وعاء إلا ملئوه، وبقي مثله فضحك حتى بدت نواجذه، وقال: \"أشهد أن لا إله إلا الله وأني رسول الله، لا يلقى الله عبد مؤمن بهما إلا حجب عن النار\"، وأخرجه أيضًا من حديث أبي خنيس الغفاري بلفظ: خرجت مع النبي - ﷺ - في غزوة تهامة، حتى إذا كنا بعُسفان جهدوا … الحديث (^٣).\n_________\n(^١) رواه الطبراني ٧/ ١٨ (٦٢٤٤)، عن محمد بن الحسن المصيصي، ثنا أبو حذيفة، به.\n(^٢) مسلم (٢٧) كتاب: الإيمان، باب: الدليل على أن من مات على التوحيد دخل الجنة ..\n(^٣) \"دلائل النبوة\" ٦/ ١٢١ - ١٢٢.","vol":"16","page":51},{"text":"وأما حديث رافع فسلف في الصلاة (^١)، وشيخ البخاري محمد بن يوسف هو الفريابي.\nإذا تقرر ذلك فقال المهلب: هذِه القسمة لا تصلح إلا فيما جعل للأكل خاصة؛ لأن طعام النهد وشبهه لم يوضع للآكلين على أنهم يأكلون بالسواء، وإنما يأكل كل واحد على قدر نهمته، وقد يأكل الرجل أكثر من غيره، وهذِه القسمة موضوعة للمعروف وعلى طريقة بين الأكلين، ألا ترى جمع أبي عبيدة بقية أزواد الناس، ثم شركهم فيها بأن قسم لكل واحد منهم، وقد كان فيهم من لم تكن له بقية طعام، وقد أعطى لبعضهم أقل مما كان بقي له ولآخر أكثر، وكذلك في حديث سلمة قسمه بينهم بالاحتثاء وهو غير متساو، وهذا الفعل للشارع هو الذي امتثل أبو عبيدة في جمعه للأزواد، وإنما يكون هذا عند شدة المجاعة، فللسلطان أن يأمر الناس بالمواساة، ويجبرهم على ذلك ويشركهم فيما بقي من أزوادهم، وإحياءً لأرماقهم، وإبقاءً لنفوسهم (^٢). ويجوز أن يكون حكمًا حكم به لما شاهد من الضرورة وخوفه من تلف من لم يبق معه زاد، فظهر له المواساة أو عن رضى منهم، وكذلك قال بعض العلماء: إن ذلك سنة.\nوفيه: أن للإمام أن يواسي بين الناس في الأقوات في الحضر بثمن وغيره، كما له فعل ذلك في السفر، وقد استدل بعض العلماء بهذا الحديث؛ وقال: إنه أجل في أن لا يقطع سارق في مجاعة؛ لأن المواساة واجبة للمحتاجين، وسيأتي كثير من معاني هذا الحديث في\n_________\n(^١) سلف برقم (٥٥٩) كتاب: مواقيت الصلاة، باب: وقت المغرب، في بيان تعديل صلاة المغرب، وليس فيه ذكر صلاة العصر.\n(^٢) \"شرح ابن بطال\" ٧/ ٦ - ٧.","vol":"16","page":52},{"text":"الجهاد في باب: حمل الزاد في الغزو. وخصه أبو عمر بسرقة المأكل (^١)، وفي حديث رافع: قسمة اللحم بالتجزيء بغير ميزان؛ لأنه من باب المعروف وهو موضوع للأكل.\nوأما قسمة الذهب والفضة مجازفة فغير جائز بالإجماع؛ لتحريم التفاضل في كل واحد منهما، وإنما اختلفوا في قسمة الذهب مع الفضة مجازفة أو بيع ذلك مجازفة، فكرهه مالك، ورآه من بيع الغرر والقمار، ولم يجزه، وأما الكوفيون والشافعي وجماعة من العلماء فأجازوا ذلك؛ لأن الأصل في الذهب بالفضة جواز التفاضل، فلا حرج في بيع الجزاف من ذلك وقسمته، وكذلك قسمة البر مجازفة لا تجوز، كما لا يجوز بيع جزاف بُر ببُرٍّ ونحوه، بما حرم فيه التفاضل وما يجوز فيه التفاضل فإنما الربا فيه في النسيئة خاصة، وأملق الرجل: افتقر ومنه قوله تعالى: ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ﴾ [الإسراء: ٣١]، أي: الفقر، ومثله أرملوا، يقال: أرمل القوم في زادهم، وأصله من الرمل كأنهم لصقوا بالرمل، كما قيل في المسكين: الذي لصق بالتراب.\nوفيه منقبة عظيمة للأشعريين من إيثارهم ومواساتهم بشهادة الشارع، وأعظم ما شرفوا به كونه أضافهم إليه وليس المقصود هنا بالقسمة المعروفة عند الفقهاء، وإنما المراد هنا إباحة بعضهم بعضًا بموجوده.\nتنبيهات:\nأحدها: كان بعث أبي عبيدة في رجب سنة ثمان للهجرة، وفيه قوة إيمان هؤلاء المبعوثين؛ إذ لو ضعف -والعياذ بالله- إيمانهم لما خرجوا\n_________\n(^١) \"التمهيد\" ٢٣/ ١٢.","vol":"16","page":53},{"text":"وهم ثلاثمائة وليس معهم سوى جراب تمر.\nثانيها: ذكر هنا أنه لما كنا ببعض الطريق فني الزاد، وفي رواية فكان أبو عبيدة يعطينا تمرة تمرة (^١)، وفي أخرى ونحن نحمل أزوادنا على رقابنا (^٢)، وفي أخرى زودهم جرابًا من تمر (^٣)، وفي أخرى: فجمع أبو عبيدة زادهم (^٤)، ولمسلم: يعطينا قبضة قبضة (^٥)؛ ووجه الجمع كما قال عياض: أن يكون - ﵇ - زودهم الجراب زائدًا على ما كان معهم من الزاد من أموالهم، ويحتمل أنه لم يكن في زادهم تمر غير هذا الجراب، وكان معهم غيره من الزاد، وإعطاء أبي عبيدة تمرة تمرة كان في الحال الثاني بعد أن فني زادهم وبعد أن أعطاهم قبضة قبضة، ثم فرغ وفقدوا التمرة ووجدوا لفقدها وقعًا، فلما فقدوها جمع أبو عبيدة الأزواد (^٦). قلت: ويحتمل أن الجراب الذي زودهم الشارع كان على سبيل البركة، فلذا كانوا يأخذونه تمرة تمرة.\nثالتها: الحوت يقع على الواحد والجميع، جمعه: حيتان وهي العظام منها. وقال ابن سيده: الحوت: السمك، اسم جنس، وقيل: هو ما عظم منه، والجمع: أحوات (^٧). وقال الفراء: جمعه حِوَته وأحوات في القليل، فإذا كثرت فهي الحيتان.\n_________\n(^١) رواه مسلم (١٩٣٥) كتاب: الصيد، باب: إباحة ميتات البحر.\n(^٢) رواه مسلم (١٩٣٥/ ٢٠)\n(^٣) رواه مسلم (١٩٣٥/ ١٧)\n(^٤) سيأتي برقم (٤٣٦٠) كتاب: المغازي، باب: غزوة سيف البحر. ورواه مسلم (١٩٣٥/ ٢١)\n(^٥) مسلم (١٩٣٥/ ١٨).\n(^٦) \"إكمال المعلم\" ٦/ ٣٧١ - ٣٧٢.\n(^٧) \"المحكم\" ٣/ ٣٧٩.","vol":"16","page":54},{"text":"وقوله: (ثماني عشرة ليلة) كذا في أصل الدمياطي ثماني لكن مصلحًا. وقال ابن التين: إنه الصواب الذي في نسخة الأصيلي، وجاء في رواية فأكلنا منه شهرًا (^١)، وفي أخرى نصف شهر (^٢). قال عياض: أكلوا منه نصف شهر طريًّا وبقيته قديدًا (^٣). وقال النووي: من قال شهرًا هو الأصل ومعه زيادة علم، ومن روى دونه لم يَنْف الزيادة، ولو نفاها قدم المثبت، والمشهور عند الأصوليين أن مفهوم العدد لا حكم له، ولا يلزم منه نفي الزيادة لو لم يعارضه إثباتها، كيف وقد عارضه، فوجب قبولها (^٤).\nرابعها: قد أسلفنا الكلام على المجازفة، وفي الحديث الأول والذي بعده الشركة، وزعم الداودي أنها ليست من هذا الباب؛ لأنهم لم يريدوا المبايعة ولا البدل، إنما تفضل بعضهم على بعض، أو أخذ الإمام من أحدهم، واعترض ابن التين فقال: البخاري إنما أراد أن حقوقهم تساوت فيه بعد جمعه، فيسمونه جزافًا ولم يرد أصل أخذه، كما تأول الداودي، ولكن مجازفة الذهب والفضة لم يأت في الباب ما يدل عليها، فإن كانت مصكوكة، فلم يجزها مالك، واختلف هل هو على الكراهة أو التحريم؟ وأجازها غيره من أصحابه، وإن كانت غير مصكوكة جاز بيع بعضها ببعض جزافًا، ذهبًا بفضة نقدًا.\n_________\n(^١) رواه مسلم (١٩٣٥).\n(^٢) سيأتي برقم (٤٣٦١) كتاب: المغازي، باب: غزوة سيف البحر. ورواه مسلم (١٩٣٥/ ١٨).\n(^٣) \"إكمال المعلم\" ٦/ ٣٧٧.\n(^٤) \"شرح صحيح مسلم\" ١٣/ ٨٨.","vol":"16","page":55},{"text":"خامسها: فيه: فضل أبي عبيدة، وقد سماه الشارع أمين هذِه الأمة (^١).\nوفيه: النظر في القوم والتدبير فيه، وفضل الصحابة على ما كان ينالهم من البؤس، وقد استجابوالله والرسول من بعد ما أصابهم القرح.\nوفيه: رضاهم بالقضاء وطاعتهم للأمير.\nوقوله: (تمرة تمرة) هو بما ترجم عليه بالقران في التمر.\nوقوله: (ثم انتهينا إلى البحر). قال الداودي: موضع، والظاهر أنه المعهود.\nو(الظرب) بفتح الظاء -يعني: المعجمة- وكسر الراء: الجبل الصغير.\nقال الفراء: هو بسكودن الراء، وهو الجبل المنبسط ليس بالعالي.\nوقوله: (فأمر بضلعين) -يعني: بالمعجمة- ضبط ذلك بكسر الضاد وفتح اللام. وقال في \"أدب الكاتب\" ضَلْع وضلَع (^٢) (^٣). وقال الهروي: هما لغتالن والضلع مؤنثة.\nوفي حديث سلمة: ما كان عمر عليه من التوفيق والتأييد، وتذكير الشارع، والتعريض بالطلب.\nوفيه: ما للإمام أدن يأخذ من أموال بعض عند الضرورة إلى ذلك.\nوفيه: مراعاة أحوال الجيش.\n_________\n(^١) سيأتي برقم (٤٣٨٢) كتاب: المغازي، باب: قصة أهل نجران، من حديث أنس، ورواه مسلم (٢٤١٩) كتاب: \"فضائل الصحابة\"، باب: فضائل أبي عبيدة.\n(^٢) ورد بهامش الأصل تعليق نصه: في \"المطالع\" اللغتان، وزاد: أنه وقع في موضع من البخاري بالظاء.\n(^٣) \"أدب الكاتب\" ص ٢٤٠.","vol":"16","page":56},{"text":"وفيه: جواز الشركة في الطعام وخلط الأزواد في السفر إذا كان ذلك أرفق بهم.\nو(النطع): بكسر النون وفتح الطاء على الأفصح، ومعنى (برك) دعا فيه بالبركة.\nوقوله: (احتثى الناس) أي: أخذوا ما بأيديهم.\nوفي حديث رافع: الشركة في الإبل. وفيه: جمع حظوظ رجال في المقسم، ومالك لا يقول بذلك.\nوفيه: نحر إبل المغنم. وفيه: أنه لا يتخير منها إلا بعد القسمة، ومالك يجيز قبلها.\nوقوله فيه: (فنأكل لحمًا نضيجًا قبل الغروب) قد يحتج به على أبي حنيفة أن أول وقت العصر بعد القامتين. و(النضيج) المطبوخ.\nوفيه: جواز هبة المجهول ومشهور مذهب مالك جوازه.","vol":"16","page":57},{"text":"<span data-type='title' id=toc-1817>٢ - باب مَا كَانَ مِنْ خَلِيطَيْنِ فَإِنَّهُمَا يَتَرَاجَعَانِ بَيْنَهُمَا بِالسَّوِيَّةِ فِي الصَّدَقَةِ</span>\n٢٤٨٧ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ المُثَنَّى قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ بْنِ أَنَسٍ، أَنَّ أَنَسًا حَدَّثَهُ أَنَّ أَبَا بَكْرٍ ﵁ كَتَبَ لَهُ فَرِيضَةَ الصَّدَقَةِ التِي فَرَضَ رَسُولُ اللهِ - ﷺ - قَالَ: \"وَمَا كَانَ مِنْ خَلِيطَيْنِ فَإِنَّهُمَا يَتَرَاجَعَانِ بَيْنَهُمَا بِالسَّوِيَّةِ\". [انظر: ١٤٤٨ - فتح: ٥/ ١٣٠]\nذكر فيه حديث أنس السالف في الزكاة، وهي خلطة ولها تأثير في الزكاة عندنا وعند مالك، وخالف أبو حنيفة، والحديث دليل عليه؛ لأن التراجع لا يصح بين الشريكين والرقاب.\nقال ابن بطال: وفقه الباب أن الشريكين إذا كان رأس مالهما واحدًا\nفهما شريكان في الربح، فمن أنفق من مال الشركة أكثر مما أنفق صاحبه تراجعا عند الربح بقدر ما أنفق كل واحد منهما، فمن أنفق قليلًا رجع على من أنفق أكثر منه؛ لأنه - ﷺ - لما أمر الخليطين في الغنم بالتراجع بينهما بالسوية وهما شريكان دل على أن كل شريك في معناهما (^١).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٨.","vol":"16","page":58},{"text":"<span data-type='title' id=toc-1818>٣ - باب قِسْمَةِ الغَنَمِ</span>\n٢٤٨٨ - حَدَّثَنَا عَلِيُّ بْنُ الحَكَمِ الأَنْصَارِيُّ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ سَعِيدِ بْنِ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ بْنِ رَافِعِ بْنِ خَدِيجٍ، عَنْ جَدِّهِ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِذِي الحُلَيْفَةِ فَأَصَابَ النَّاسَ جُوعٌ، فَأَصَابُوا إِبِلًا وَغَنَمًا. قَالَ وَكَانَ النَّبِيُّ - ﷺ - فِي أُخْرَيَاتِ القَوْمِ فَعَجِلُوا وَذَبَحُوا وَنَصَبُوا القُدُورَ، فَأَمَرَ النَّبِيُّ - ﷺ - بِالقُدُورِ فَأُكْفِئَتْ، ثُمَّ قَسَمَ فَعَدَلَ عَشْرَةً مِنَ الغَنَمِ بِبَعِيرٍ فَنَدَّ مِنْهَا بَعِيرٌ، فَطَلَبُوهُ فَأَعْيَاهُمْ، وَكَانَ فِي القَوْمِ خَيْلٌ يَسِيرَةٌ، فَأَهْوَى رَجُلٌ مِنْهُمْ بِسَهْمٍ فَحَبَسَهُ اللهُ، ثُمَّ قَالَ: \"إِنَّ لِهَذِهِ البَهَائِمِ أَوَابِدَ كَأَوَابِدِ الوَحْشِ، فَمَا غَلَبَكُمْ مِنْهَا فَاصْنَعُوا بِهِ هَكَذَا\". فَقَالَ جَدِّي إِنَّا نَرْجُو -أَوْ نَخَافُ- العَدُوَّ غَدًا، وَلَيْسَتْ مَعَنَا مُدى، أَفَنَذْبَحُ بِالقَصَبِ؟ قَالَ: \"مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ، فَكُلُوهُ، لَيْسَ السِّنَّ وَالظُّفُرَ، وَسَأُحَدِّثُكُمْ عَنْ ذَلِكَ، أَمَّا السِّنُّ فَعَظْمٌ وَأَمَّا الظُّفُرُ فَمُدَى الحَبَشَة\". [٢٥٠٧، ٣٠٧٥، ٥٤٩٨، ٥٥٠٣، ٥٥٠٦، ٥٥٠٩، ٥٥٤٣، ٥٥٤٤ - مسلم: ١٩٦٨ - فتح: ٥/ ١٣١]\nذكر فيه حديث عَبَايَةَ بْنِ رِفَاعَةَ بْنِ رَافِعِ بْنِ خَدِيجٍ، عَنْ جدَّهِ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِذِي الحُلَيْفَةِ فَأَصَابَ النَّاسَ جُوعٌ، فَأَصَابُوا إِبِلًا وَغَنَمًا. وَكَانَ النَّبِيُّ - ﷺ - فِي أُخْرَيَاتِ القَوْمِ، فَعَجِلُوا وَذَبَحُوا وَنَصَبُوا القُدُورَ، فَأَمَرَ النَّبِيُّ - ﷺ - بِالقُدُورِ فَأُكْفِئَتْ، ثُمَّ قَسَمَ فَعَدَلَ عَشْرَةً مِنَ الغَنَمِ بِبَعِيرٍ، فَنَدَّ مِنْهَا بَعِيرٌ، فَطَلَبُوهُ فَأَعْيَاهُمْ .. الحديث، وترجم عليه قريبًا بباب: من عدل عشرة من الغنم بجزور في القسمة، وقال فيه: فعدل عشرة من الغنم بجزور، وفيه: \"أعجل أو أرني\" (^١)، وقد أخرجه مسلم والأربعة (^٢).\n_________\n(^١) سيأتي برقم (٢٥٠٧) كتاب: الشركة.\n(^٢) مسلم (١٩٦٨) كتاب: الأضاحي، باب: جواز الذبح بكل ما أنهر الدم .. أبو داود (٢٨٢١)، والترمذي (١٤٩٢)، والنسائي ٧/ ١٩١ - ١٩٢، وابن ماجه (٣١٣٧).","vol":"16","page":59},{"text":"قال الدارقطني: ورواه أبو الأحوص، عن سعيد بن مسروق، عن عباية بن رفاعة، عن أبيه، عن جده. وتابعه عبد الوارث بن سعيد، عن ليث بن أبي سليم ومبارك بن سعيد بن مسروق فقالا: عن عباية، عن أبيه، عن جده.\nإذا تقرر ذلك؛ فـ (ندَّ) بتشديد آخره: هرب، والأوابد بفتح الهمزة وبالموحدة: النفور والتوحش، و(مُدى) بضم الميم، و(أَنْهَر) بالراء: أسال، وحكي إعجامها و(ليس السن والظفر) بالنصب على الاستثناء بـ (ليس)، وذو الحليفة هذِه ليست الميقات إنما هي التي من تهامة عند ذات عرق، كما ذكره ياقوت (^١) وغيره.\nوقال في باب: من عدل عشرة (…) (^٢) وكان ذلك سنة ثمان من الهجرة، كما نبه عليه ابن التين، ووقع للقابسي أنها المهل التي بقرب المدينة، وقاله النووي أيضًا، وما ذكرناه يرد عليهما (^٣).\nو(أخريات الناس): أعقابهم، جمع أخرى، وكان يفعله رفقًا بمن معه ويحمل المنقطع.\nوقوله: (فأكفئت) أي: قلبت على أفواهها. قال ثعلب: كُفِئَتِ القِدْر: إذا كبت، وكذا ذكره الكسائي وغيره، فعلى هذا إنما يقال:\n_________\n(^١) \"معجم البلدان\" ٢/ ٢٩٦.\n(^٢) كلمة غير واضحة بالأصل.\n(^٣) ورد بهامش الأصل: ونقل صاحب \"المطالع\" أنها غيرها عن الداودي، وصريح عبارته أنه وقع في الرواية: كنا مع النبي - ﷺ - بذي الحليفة من تهامة، وعبارة النووي؛ وربما أشبه هذا -يعني: ذا الحليفة- بالحليفة على لفظ الميقات وهي موضع بين حاذة وذات عرق من تهامة، فهما ممران، قاله في \"التهذيب\". [انظر: \"تهذيب الأسماء واللغات\" ٣/ ١١٤.","vol":"16","page":60},{"text":"فكفئت، وعلى قول ابن السكيت في \"إصلاحه\" عن ابن الأعرابي وأبي عبيد وغيرهما يقال: أكفئت (^١).\nوقال ابن التين: صوابه كفئت بغير ألف من كفأت الإناء مهموز، واختلف في إمالة الإناء، فيقال فيها: كفأت أو أكفأت، وكذلك اختلف في أكفأت الشيء لوجهه.\nوقد اختلف في سبب أمره بإكفاء القدور، فقيل: إنهم انتهبوها متملكين لها من غير قسمة، ولا على وجه الحاجة إلى أكلها، يشهد له قوله في رواية: (فانتهبناها) (^٢)، قلت: قد أسلفنا في باب النهبى قول الراوي: فأصابتنا مجاعة. فهو بيان لوجه الحاجة، وفيه أيضًا (قبل أن تقسم) (^٣) وقيل: إنما كان لتركهم الشارع في أخريات القوم، واستعجالهم ولم يخافوا من مكيدة العدو، فحرمهم الشارع ما استعجلوه عقوبة لهم بنقيض قصدهم، كما منع القاتل من الميراث، حكاه القرطبي (^٤)، ويؤيده رواية أبي داود: وتقدم سرعان الناس فتعجلوا فأصابوا الغنائم ورسول الله - ﷺ - في آخر الناس (^٥).\nوقال النووي: إنما أمرهم بذلك؛ لأنهم كانوا قد انتهوا إلى دار الإسلام والمحل الذي لا يجوز الأكل فيه من مال الغنيمة المشتركة، فإن الأكل منها قبل القسم إنما يباح في دار الحرب، والمأمور به من الإراقة إنما هو إتلاف المرق عقوبة لهم، وأما اللحم فلم يتلفوه بل\n_________\n(^١) \"إصلاح المنطق\" كما في ترتيبه \"المشوف المعلم\" ٢/ ٦٧٨.\n(^٢) رواها ابن ماجه (٣٩٣٨) من حديث ثعلبة بن الحكم.\n(^٣) رواه ابن ماجه (٣١٣٧).\n(^٤) \"المفهم\" ٥/ ٣٧٥.\n(^٥) أبو داود (٢٨٢١).","vol":"16","page":61},{"text":"يحمل على أنه جمع ورد إلى المغنم، ولا يظن أنه أمر بإتلافه؛ لأنه مال الغانمين، ولأنه - ﵇ - نهى عن إضاعة المال، فإن قلت: لم ينقل أنهم حملوه إلى القسمة، فالجواب: ولا نقل أيضًا أنهم أخرجوه ولا أتلفوه، فوجب تأويله على وفق القواعد الشرعية، بخلاف لحم الحمر الأهلية يوم خيبر؛ لأنها صارت نجسة (^١).\nوأجاز قسم الغنم والبقر والإبل بغير تقويم مالك. والكوفيون وأبو ثور إذا كان ذلك على التراضي. وقال الشافعي: لا يجوز قسم شيء من الحيوان بغير تقويم، حجة من أجاز ذلك أنه - ﷺ - قسم الغنائم وكانت أكثر غنائم خيبر الإبل والغنم، ولم يذكر في شيء من ذلك تقويم.\nقالوا: وتعديل الغنم بالغنم والبقر بالبقر، والإبل بالإبل جائز على التراضي في القسمة، ولا ربا يدخلها؛ لأنه يجوز فيها التفاضل يدًا بيد، ومن حجة الشافعي أن قسمته - ﷺ - الغنم مع الإبل إنما كانت على طريق القيمة، ألا ترى أنه عدل عشرة من الغنم ببعير! وهذا هو معنى التقويم (^٢). قال القرطبي: وهذِه الغنيمة لم يكن فيها غير الإبل والغنم، ولو كان فيها غير ذلك لقوَّم جميعها وقسمه على القيمة (^٣) والإبل والغنم لا واحد لهما من لفظهما، وإنما واحد الإبل جمل وناقة، وواحد الغنم كبش وشاة.\nوقوله: (ندّ) أي: ذهب على وجهه، وقد أسلفنا أن معناه هرب، يقال: ندّ ندًّا أو ندودًا، و(أهوى إليه رجل بسهم) أي: ردَّ يده إليه\n_________\n(^١) \"شرح صحيح مسلم\" ١٣/ ١٢٦ - ١٢٧.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٩.\n(^٣) \"المفهم\" ٥/ ٣٧٥.","vol":"16","page":62},{"text":"ليأخذه، والأوابد جمع آبدة بالمد، وكسر الباء المخففة، يقال: منه أبدت تأبد بضم الباء وكسرها، وهي النافرة من الإنس، وتوحشت كما أسلفناه. وقال الداودي: يعني النفار، أبد يأبد أبودا، وتأبد تأبيدًا إذا توحش ونفر. وقال القزاز: مأخوذة من الأبد وهو الدهر؛ لطول بقائها. وقال أبو عبيد: أخذت من تأبدت الدار تأبدًا، وأبدت تأبد أُبُودًا إذا خلا منها أهلها (^١).\nوقوله: (\"فما غلبكم منها فاصنعوا به هكذا\") ظاهره أن ما ندّ من الإنسي، ولم يقدر عليه جاز أن يذكى بما يذكى به الصيد. وبه قال أبو حنيفة والشافعي وهو قول علي وابن مسعود وابن عباس وابن عمر وطاوس وعطاء والشعبي والحسن والأسود بن يزيد والنخعي والحكم وحماد والثوري وأحمد والمزني وداود، وحكاه النووي عن الجمهور (^٢) ذاهبين إلى حديث أبي العشراء الدارمي (^٣)، عن أبيه قلت: يا رسول الله، أما تكون الذكاة إلا في اللبة والحلق. قال: \"لو طعنت في فخذها لأجزأ عنك\".\nقال الترمذي: قال يزيد بن هارون: هذا في الضرورة (^٤).\n_________\n(^١) \"غريب الحديث\" ١/ ٢٣٨.\n(^٢) \"شرح صحيح مسلم\" ١٣/ ١٢٦.\n(^٣) أبو العُشراء الدارمي: اختلف في اسمه، وقال أحمد: ما أعرف أنه يروى عن أبي العشراء حديث غير هذا، يعني الحديث المذكور، وقال البخاري: في حديثه واسمه وسماعه من أبيه نظر، وقال الذهبي: لا يُدْرى من هو، ولا مَن أبوه، انفرد عنه حماد بن سلمة، انظر: \"تهذيب الكمال\" ٣٤/ ٨٥ (٧٥١٤)، \"ميزان الاعتدال\" ٦/ ٢٢٥ (١٠٤١٩)، \"تهذيب التهذيب\" ٤/ ٥٥٦.\n(^٤) الترمذي (١٤٨١)، وقال: هذا حديث غريب لا نعرفه إلا من حديث حماد بن سلمة، ولا نعرفه لأبي العشراء عن أبيه غير هذا الحديث.","vol":"16","page":63},{"text":"وقال أبو داود: لا يصلح هذا إلا في المتردية والمتوحشة (^١). وقال مالك: لا تؤكل إلا بذكاة الإنسي بالنحر أو الذبح استصحابًا لمشروعية أصل ذكاته، وأنه وإن كان قد لحق بالوحشي في الامتناع، فلم يلتحق بها لا في النوع ولا في الحكم، ألا ترى أن ملك مالكه باق عليه! وهو قول ابن المسيب وربيعة والليث.\nقال مالك: ليس في الحديث أن السهم قتله، وإنما قال: حبسه ثم بعد أن حبسه صار مقدورًا عليه، فلا يؤكل إلا بالذبح، ولا فرق بين أن يكون وحشيًّا أو إنسيًّا، وخالف مالكًا ابن حبيب في البقر خاصة؛ لأن لها أصلًا في التوحش، وألزمه بعضهم كل الإنسية قياسًا على قوله فيها: إذا سقطت في بئر، ولم يقدر على ذبحها ولا نحرها، إنما تطعن في الجنب. قال: وكذلك إذا ندّت.\nقال أبو الحسن في معنى الحديث: إنما ذلك؛ لأنه حبسه بجرح ولم يصب مقاتله. والشارع إنما نهى عن تعذيب الحيوان وهو رميها وجرحها. قال: فهذا معناه عندي، لأنه منفوذ المقاتل، كما تأوله من احتج به لما تقدم.\nوقوله: (فاصنعوا به هكذا). قال مالك: نقول بموجبه، أي: برميه وبحبسه فإن أدركناه حيًّا ذكيناه، وإن تلف بالرمي فهل يأكله أو لا؟ وليس في الحديث تعين أحدهما، فلحق بالمجملات ولا تنهض حجة. قالوا في حديث أبي العشراء: ليس بصحيح؛ لأن الترمذي قال فيه: غريب لا نعرفه إلا من حديث حماد بن سلمة، ولا نعرف عن أبي العشراء عن أبيه غيره.\n_________\n(^١) أبو داود (٢٨٢٥).","vol":"16","page":64},{"text":"قلت: قد ذكر أبو موسى المديني مسندًا لأبي العشراء عن أبيه،\nفبلغت أحاديثه نحو ثمانية عشر حديثُا، وتفرُّدُ حماد غير قادح فيه لثقته وأمانته. قالوا: ولو سلمنا صحته لما كان فيه حجة، إذ مقتضاه جواز الذكاة في أي عضو كان مطلقًا في المقدور على تذكيته وغيره، ولا قائل به في المقدور عليه، فظاهره ليس مرادًا.\nو(المُدى) جمع مدية وهي السكين.\nوقوله: (أفنذبح بالقصب؟) وفي مسلم بالليط (^١) -بلام مكسورة، ثم مثناة تحت ساكنة، ثم طاء مهملة- وهي قطع القصب، قاله القرطبي (^٢).\nوقال النووي: قشوره، الواحدة ليطة (^٣)، وفي أبي داود: أنذكي بالمروة (^٤)؟ ولعلهما قتلا فأجابهم بجواب جامع لما سألوا ولغيره نفيًا وإثباتًا. فقال: \"ما أنهر الدم … \" إلى آخره (^٥)، ومعنى هذا السؤال أنهم كانوا عازمين على قتال العدو، وأنهم صانوا سيوفهم وأسنتهم وغيرها عن استعمالها؛ لأن ذلك يفسد الآلة أو يعيبها، ولم يكن لهم سكاكين صغار معدة للذبح.\nوقوله: (إنا نرجو أو نخاف العدو غدًا). قال ابن التين: هما سواء.\nقال تعالى: ﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ﴾ [الكهف: ١١٠] أي: يخافه، ومعنى \"أنهر\" (^٦): أسال -كما سلف- أسأله وصبه بكثرة، وهو مشبه بجري\n_________\n(^١) مسلم (١٩٦٨/ ٢٢) كتاب: الأضاحي، باب: جواز الذبح بكل ما أنهر الدم.\n(^٢) \"المفهم\" ٥/ ٣٦٧.\n(^٣) \"شرح مسلم\" ١٣/ ١٢٧.\n(^٤) أبو داود (٢٨٢١) بلفظ: (أفنذبح).\n(^٥) \"شرح صحيح مسلم\" ١٣/ ١٢٧.\n(^٦) ورد بهامش الأصل: في \"المطالع\" أنهر كذا الرواية في الأمهات ووقع للأصيلي نهر، قال: وليس بشيء، قال: وجاء في باب إذا ند بعير: (أنهر أو نهر) على الشك وتأخيره الحكم مقاربته.","vol":"16","page":65},{"text":"الماء في النهر، وروي بالزاي، كما سلف، والنهر: الدفع، وهو غريب، وشرط في الذكاة سيلان الدم؛ ليتميز بذلك حلها من حرمتها، فإن الميتة لا دم لها. والظفر يدخل فيه ظفر الآدمي وغيره من كل الحيوانات وسواء المتصل والمنفصل، والطاهر والنجس، ويلتحق به سائر العظام من كل حيوان مطلقًا، وكل ما صدق عليه اسم العظم فلا يجوز الذكاة بشيء منها، وهو قول النخعي والحسن بن صالح والليث وأحمد وإسحاق وأبي ثور وداود.\nوقال أبو حنيفة وصاحباه: لا يجوز بالسن والعظم المتصلين ويجوز بالمنفصلتين، وعن مالك روايات:\nأشهرها: جوازه بالعظم دون السن، كيف كانا.\nوالثانية: كمذهبنا.\nوالثالثة: كأبي حنيفة.\nوالرابعة: يجوز بكل شيء بالسن والظفر، وعن ابن جريج جوازها بعظم الحمار دون القرد، وأجيب عن الحديث بحمله على الكراهة، أو على سن وعظم لا يصح القطع بهما دون ما إذا كانا عريضين.\nوقوله: (\"أما السنن فعظم\") معناه: لا تذبحوا لئلا ينجس بالدم، وقد نهيتم عن الاستنجاء به لئلا تنجس؛ لكونها زاد الجن. وقال ابن الجوزي: يدل على أنه مقدر في عرفهم أن لا تذبحوا بعظم؛ لأنه لا يقطع العروق، وإنما يزهق النفس خنقًا لا ذبحًا؛ لغرز أظفارهم في الحلق. وقيل: لأن الحبشة كفار، وقد نهيتكم عن التشبه بالكفار، وهذا من شعارهم، وحمله القرطبي على الظفر المتصل (^١).\n_________\n(^١) \"المفهم\" ٥/ ٣٦٩.","vol":"16","page":66},{"text":"قال الخطابي: ظاهره يوهم أن مدى الحبشة لا يقع بها ذكاة، ولا خلاف في صحة ذلك، وإنما معناه أنهم (يدمون) (^١) مذابح الشاة بأظفارهم، ثم يدعونها فتذهب النفس خنقًا وتعذيبًا ويحلونها محل الذكاة، فلذلك ضرب المثل به (^٢).\nوقوله: (\"وذكر اسم الله\") مقتضاه شرطيتها؛ لأنه قرنها بالذكاة المشترطة، وعلق الإباحة عليها، فقد صار كل واحد منهما شرطًا أو جزء شرط، والخلاف فيه شهير عمدًا ونسيانًا.\nوقوله: (\"أعجل\") ضبط في بعض النسخ بضم الهمزة، وفي بعضها بالفتح وكسر الجيم. قال أبو الحسن: وهو وصف للرجل بالعجلة.\nوقوله: (أرن) أي: هات، وهي لفظة تترد في كلام بعضهم، فيكون معنى الحديث اسمع وافهم. قال الخطابي: إنما هو (وأرني -مهموز- على وزن، وعر) (^٣) أي: خف واعجل على الذبيحة، وأصله من أرن يأرن إذا نشط وخف (^٤)، فعلى هذا يقرأ بهمزة ساكنة.\nومن فوائده: عجلهم على وجه التأويل، وسقوط الإثم عنهم، والغرم على المتأول وعقوبتهم بالإكفاء.\nوفيه: جمع الإبل والغنم في القسمة ومالك لا يراه.\nوفيه: أنهما يقسمان في القسمة ولا يقوله مالك ولا يعارض هذا بالجواب الذي في الحديث الآخر لوجوه:\n_________\n(^١) في الأصل: (يديمون)، والمثبت من \"أعلام الحديث\".\n(^٢) \"أعلام الحديث\" ٢/ ١٢٤٦ - ١٢٤٧.\n(^٣) هكذا في الأصل، وفي \"أعلام الحديث\": وَأْرَنْ -مهموزًا- على وزن وعْرًا.\n(^٤) \"أعلام الحديث\" ٢/ ١٢٥٥ - ١٢٥٦.","vol":"16","page":67},{"text":"منها: أن ذلك كان في خيبر سنة ست، وهذِه نازلة حنين سنة ثمان، والآخر لا ينسخه الأول.\nومنها: أنه قضية في عين.\nومنها: أنه صار إليه بعطية من رسول الله - ﷺ -.","vol":"16","page":68},{"text":"<span data-type='title' id=toc-1819>٤ - باب القِرَانِ فِي التَّمْرِ بَيْنَ الشُّرَكَاءِ حَتَّى يَسْتَأْذِنَ أَصْحَابَهُ</span>\n٢٤٨٩ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا سُفْيَانُ حَدَّثَنَا جَبَلَةُ بْنُ سُحَيْمٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ نَهَى النَّبِيُّ - ﷺ - أَنْ يَقْرُنَ الرَّجُلُ بَيْنَ التَّمْرَتَيْنِ جَمِيعًا، حَتَّى يَسْتَأْذِنَ أَصْحَابَهُ. [انظر: ٢٤٥٥ - مسلم: ٢٠٤٥ - فتح: ٥/ ١٣١]\n\n٢٤٩٠ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ جَبَلَةَ قَالَ: كُنَّا بِالمَدِينَةِ فَأَصَابَتْنَا سَنَةٌ، فَكَانَ ابْنُ الزُّبَيْرِ يَرْزُقُنَا التَّمْرَ، وَكَانَ ابْنُ عُمَرَ يَمُرُّ بِنَا فَيَقُولُ: لَا تَقْرُنُوا فَإِنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ الإِقْرَانِ، إِلَّا أَنْ يَسْتَأْذِنَ الرَّجُلُ مِنْكُمْ أَخَاهُ. [انظر: ٢٤٥٥ - مسلم: ٢٠٤٥ - فتح: ٥/ ١٣١]\nذكر فيه حديث ابن عُمَرَ: نَهَى رسول الله - ﷺ - أَنْ يَقْرُنَ الرَّجُلُ بَيْنَ التَّمْرَتَيْنِ جَمِيعًا حَتَّى يَسْتَأْذِنَ أَصْحَابَهُ.\nوحديث جَبَلَةَ: كُنَّا بِالمَدِينَةِ فَأَصَابَتْنَا سَنَةٌ، فَكَانَ ابن الزُّبَيْرِ يَرْزُقُنَا التَّمْرَ، وَكَانَ ابن عُمَرَ يَمُرُّ بِنَا فَيَقُولُ: لَا تَقْرُنُوا فَإِنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ الإِقْرَانِ، إِلَّا أَنْ يَسْتَأْذِنَ الرَّجُلُ مِنْكُمْ أَخَاهُ.\nوقد سلف واضحًا، والنهى عن القرآن فيه عند العلماء من باب حسن الأدب في الأكل؛ لأن القوم الذين وضع بين أيديهم هم كالمتساوين في أكله، فإن استأثر أحدهم بأكثر من صاحبه لم يجز له ذلك، ومن هذا الباب جعل أهل العلم النهي عن النهبة في طعام النثر في الأعراس وغيرها لما فيه من سوء الأدب والاستئثار بما لا تطيب عليه نفس صاحب الطعام.","vol":"16","page":69},{"text":"وقال أهل الظاهر: إن النهي عنه على (التحريم) (^١) وفاعله عاص إذا كان عالمًا بالنهي، ولا نقول: إنه أكل حرامًا؛ لأن أصله الإباحة جملة، ودليل الجمهور إنما وضع بين أيدي الناس للأكل، فإنما سبيله سبيل المكارمة لا على التشاح؛ لاختلاف الناس في الأكل فبعضهم يكفيه اليسير وبعضهم لا يكفيه أضعافه، ولو كانت سهمانهم سواء لما ساغ لمن لا يشبعه اليسير أن يأكل أكثر من مثل نصيب من يشبعه اليسير، ولما لم يتشاحَّ الناس في هذا المقدار علم أن سبيل هذِه المكارمة ليس على معنى الوجوب.\n_________\n(^١) ورد في الأصل (الوجوب) وفوقها (التحريم) فأثبتناها لأنها الأصوب.","vol":"16","page":70},{"text":"<span data-type='title' id=toc-1820>٥ - باب تَقْوِيمِ الأَشْيَاءِ بَيْنَ الشُّرَكَاءِ بِقِيمَةِ عَدْلٍ</span>\n٢٤٩١ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَعْتَقَ شِقْصًا لَهُ مِنْ عَبْدٍ -أَوْ شِرْكًا، أَوْ قَالَ نَصِيبًا- وَكَانَ لَهُ مَا يَبْلُغُ ثَمَنَهُ بِقِيمَةِ العَدْلِ، فَهْوَ عَتِيقٌ، وَإِلاَّ فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ\". قَالَ: لَا أَدْرِى قَوْلُهُ: \"عَتَقَ مِنْهُ مَا عَتَقَ\". قَوْلٌ مِنْ نَافِعٍ أَوْ فِي الحَدِيثِ عَنِ النَّبِيِّ - ﷺ -. [٢٥٠٣، ٢٥٢١، ٢٥٢٢، ٢٥٢٣، ٢٥٢٤، ٢٥٢٥، ٢٥٥٣ - مسلم: ١٥٠٥ - فتح: ٥/ ١٣٢]\n\n٢٤٩٢ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا سَعِيدُ بْنُ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ شَقِيصًا مِنْ مَمْلُوكِهِ فَعَلَيْهِ خَلَاصُهُ فِي مَالِهِ، فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ قُوِّمَ المَمْلُوكُ، قِيمَةَ عَدْلٍ ثُمَّ اسْتُسْعِيَ غَيْرَ مَشْقُوقٍ عَلَيْهِ\". [٢٥٠٤، ٢٥٢٦، ٢٥٢٧ - مسلم: ١٥٠٢، ١٥٠٣ - فتح: ٥/ ١٣٢]\nذكر فيه حديث نافع عن ابن عمر قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَعْتَقَ شِقْصًا لَهُ في عَبْدٍ -أَوْ شِرْكًا، أَوْ قَالَ: نَصِيبًا- وَكَانَ لَهُ مَا يَبْلُغُ ثَمَنَهُ بِقِيمَةِ العَدْلِ، فَهْوَ عَتِيقٌ، وَإِلَّا فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ\". قَالَ: لَا أَدْرِي قَوْلُهُ: \"عَتَقَ مِنْهُ مَا عَتَقَ\". قَوْلٌ مِنْ نَافِعٍ أَوْ فِي الحَدِيثِ عَنِ رسول الله - ﷺ -.\nوحديث عبد الله عن سعيد بن أبي عروبة، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ شَقِيصًا مِنْ مَمْلُوكِهِ فَعَلَيْهِ خَلَاصُهُ فِي مَالِهِ، فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ قُوِّمَ المَمْلُوكُ قِيمَةَ عَدْلٍ، ثُمَّ اسْتُسْعِيَ غَيْرَ مَشْقُوقٍ عَلَيْهِ\".","vol":"16","page":71},{"text":"الشرح:\nالحديثان في مسلم (^١).\nوقوله: (قال) هو أيوب، وكذا صرح به الطرقي وهو أيوب بن أبي تميمة، وكذا صرح به الإسماعيلي. قال: وفي رواية المعلى عن حماد، عن أيوب، قاله (نافع) (^٢)، وله: \"لا وكس ولا شطط\"، وفي لفظ: \"قوم عليه بأعلى القيمة\"، قال: وهذا ليس بمضبوط.\nقال ابن عبد البر: ورواه يحيى بن سعيد، عن نافع، عن ابن عمر مرفوعًا: \"كلف عتق ما بقي منه إن كان له مال، فإن لم يكن له مال، فقد جاز بما صنع\" (^٣).\nوقال الشافعي: لا أحسب عالمًا بالحديث يشك أن مالكًا أحفظ لحديث نافع من أيوب؛ لأنه ألزم له من أيوب. ورواه عن نافع من غير شك (^٤).\nقال البيهقي: وتابع مالكًا عبيد الله بن عمر (^٥).\nوفي \"الأفراد\" للدارقطني: \"ورَقَّ منه ما رق\". وقال: تفرد به إسماعيل بن مرزوق، عن يحيى بن أيوب، عن عبيد الله بن عمر، عن نافع، عنه (^٦).\n_________\n(^١) برقم: (١٥٠١، ١٥٠٢) كتاب: العتق، باب: ذكر سعاية العبد ..\n(^٢) ورد في الأصل فوق هذِه الكلمة: أنه مجهول.\n(^٣) \"التمهيد\" ١٤/ ٢٧١ - ٢٧٢.\n(^٤) \"اختلاف الحديث\" ص ٢١٩.\n(^٥) \"السنن الكبرى\" ١٠/ ٢٧٨.\n(^٦) \"الأفراد\" كما في \"أطراف الغرائب\" ٣/ ٤٨١ - ٤٨٢ (١، ٣٣).","vol":"16","page":72},{"text":"وقال ابن حزم: هي زيادة موضوعة (^١).\nولابن أبي شيبة: إن كان موسرًا ضمن، وإن كان معسرًا عتق منه ما عتق (^٢).\nوفي رواية الحجاج، عن نافع قال ابن عمر إثر الحديث: إن لم يكن له مال سعى العبد.\nوللحجاج، عن عمرو بن شعيب، عن ابن المسيب قال: كان ثلاثون من الصحابة يضمنون الرجل يعتق العبد بينه وبين الرجل إن كان موسرًا.\nوقال الخطيب في حديث أبي هريرة: رواه يزيد بن هارون، عن سعيد، عن قتادة، عن النضر بن أنس بلفظ: \"من أعتق نصيبًا له من عبد، ولم يكن له مال استسعي العبد في ثمن رقبته غير مشقوق عليه\". هكذا رواه يزيد، قصر عن بعض الألفاظ التي ذكرها عبد الله بن بكر، عن ابن أبي عروبة، وقد رواه عن سعيد بن المبارك، ويزيد بن زريع، ومحمد بن بشر العبدي، ويحيى القطان، ومحمد بن أبي عدي،\nفأحسنوا سياقه واستوفوا ألفاظه.\nوكذلك رواه أبان بن يزيد، وجرير بن حازم، وموسى بن خلف، عن قتادة.\nورواه شعبة، عن قتادة فلم يذكر استسعاء العبد، وكذلك رواه روح بن عبادة ومعاذ بن هشام كلاهما عن هشام الدستوائي، عن قتادة إلا أن معاذًا لم يذكر في إسناده النضر، إنما قال عن قتادة، عن بشير.\n_________\n(^١) \"المحلى\" ١٠/ ٣٣٢.\n(^٢) \"المصنف\" ٤/ ٤٣٩ (٢١٨٥٢).","vol":"16","page":73},{"text":"ورواه محمد بن كثير العبدي، عن همام، عن قتادة مثل رواية روح عن هشام، عن قتادة. وروى (أبو) (^١) عبد الرحمن عبد الله بن يزيد المقري، عن همام معنى ذلك، إلا أنه زاد فيه ذكر الاستسعاء، وجعله من قول قتادة، وميزه من كلام رسول الله - ﷺ -، فقال: وكان قتادة يقول: إن لم يكن له مال استسعى (^٢).\nوللإسماعيلي: أن رجلًا أعتق شقصًا من مملوكه، فغرمه رسول الله - ﷺ - بقية ثمنه، ثم قال: إن كان الاستسعاء على ما يذهب إليه الكوفي، فقد جمع بين حديثي ابن عمر وأبي هريرة، وهما متدافعان وجعلهما صحيحين، وهذا بعيد جدًّا، والقول في ذلك أحد قولين: أحدهما: قوله: (استسعى العبد) ليس في الخبر المسند، وإنما هو قول لقتادة مدرج في الخبر على ما رواه همام عن قتادة، وإما أن يكون استسعاء العبد السيد يستسعيه في قوته غير مشقوق عليه أن العتق لم يكمل فيه، فإنه لم يبين في الخبر من يستسعيه، وبَيَّن أن المعتق لم ينفذ فيه فصار سيده هو الذي يستسعيه، وللنسائي عن ابن عمر وجابر مرفوعًا: \"من أعتق عبدًا وله فيه شركاء وله وفاء فهو حر، ويضمن نصيب شركائه بقيمته لما أساء من مشاركتهم، وليس على العبد شيء\" (^٣).\nولأبي داود: عن ملقام بن التلب (^٤) عن أبيه أن رجلًا أعتق نصيبًا من\n_________\n(^١) في الأصل: ابنه، وهو خطأ والمثبت هو الصواب كما في \"الفصل للوصل\".\n(^٢) \"الفصل للوصل المدرج في النقل\" ١/ ٣٧٩.\n(^٣) \"السنن الكبرى\" ٣/ ١٨٥ (٤٩٦١).\n(^٤) ورد بهامش الأصل: التلب بالمثناة فوق … وغيره يقوله بالمثلثة [وهو ملقام ويقال: هلقام بن التلب بن ثعلبة بن ربيعة التميمي العنبري، بصري، روى عنه: أبيه، وروى عنه: ابن أخيه غالب بن حجرة، وابنته أم عبد الله بنت ملقام، روى له أبو داود، انظر: ترجمته في \"تهذيب الكمال\" ٢٨/ ٤٨٣].","vol":"16","page":74},{"text":"مملوك، فلم يضمنه رسول الله - ﷺ - (^١).\nوروى عبد الرزاق، عن عمر بن حوشب (^٢)، أخبرني إسماعيل بن أمية، عن أبيه، عن جده، قال: كان لهم غلام يقال له: طهمان أو ذكوان، فأعتق جده نصيبه من العبد، فأتى رسول الله - ﷺ - فسأله: فقال: \"تعتق في عتقِكَ وترق في رِقك\" (^٣).\nوروى أيضًا مرسلًا أن بني سعيد بن العاص كان لهم غلام فأعتقوه كلهم إلا رجل واحد، فذهب العبد إلى رسول الله - ﷺ - يستشفع به إلى الرجل، فوهب الرجل نصيبه الرسول) (^٤) الله - ﷺ - فأعتقه (^٥).\nإذا تقرر ذلك، فاختلف العلماء في قسمة الرقيق على قولين:\nأحدهما: أنه لا يجوز قسمته، إلا بعد التقويم، وهو قول أبي حنيفة والشافعي واحتجا بحديثي الباب، فأجاز تقويمه في البيع للعتق، وكذلك تقويمه في القسمة.\nوثانيهما: يجوز بغير تقويم إذا تراضوا على ذلك، وهو قول مالك وأبي يوسف ومحمد، واحتجوا بأنه - ﵇ - قسم غنائم حنين، وكان أكثرها السبي والماشية ولا فرق بين الرقيق وسائر الحيوانات، ولم يذكر في شيء من السبي تقويم (^٦).\n_________\n(^١) أبو داود (٣٩٤٨).\n(^٢) هو عمر بن حوشب الصنعاني، روى عن إسماعيل بن أمية، وروى عنه عبد الرزاق، ذكره ابن حبان في \"الثقات\"، روى له أبو داود في كتاب \"المراسيل\" حديثًا. انظر: \"تهذيب التهذيب\" ٣/ ٢٢٠.\n(^٣) \"المصنف\" ٩/ ١٤٨ - ١٤٩ (١٦٧٠٥).\n(^٤) في الأصل: من رسول، والمثبت هو الصواب.\n(^٥) \"المصنف\" ٩/ ١٥٥ - ١٥٦ (١٦٧٣٣).\n(^٦) انظر: \"شرح ابن بطال\" ٧/ ١١.","vol":"16","page":75},{"text":"قال ابن بطال: وتناقض أبو حنيفة، فأجاز قسمة الإبل والبقر والغنم بغير تقويم، وزعم أن الفرق بين الرقيق وسائر الحيوان أن اختلاف الحيوان متفاوت، وهذا ليس بشيء؛ لأن القسمة بيع من البيوع، وكل بيع صحيح جائز إذا انعقد على التراضي، ولا خلاف بين العلماء أن قسمة العُروض وسائر الأمتعة بعد التقويم جائز، وإنما اختلفوا في قسمتها بغير تقويم، فأجازه مالك والكوفيون وأبو ثور إذا كان ذلك على سبيل التراضي. ومنع من ذلك الشافعي، وقال: لا يجوز قسم شيء من ذلك إلا بعد التقويم قياسًا على حديث ابن عمر في تقويم العبد (^١).\nتنبيهات:\nأحدها: قوله: \"شقيصًا\" وفي رواية: \"شقصًا\" (^٢) مثل: نصف ونصيف. قال ابن دريد: هو العدل من كل شيء (^٣).\nوقال القزاز: لا يكون إلا القليل من الكثير. وقال في \"الجامع\": الشقص النصيب والسهم تقول: لي (في هذا) (^٤) المال شقص -أي: نصيب قليل- والجمع: أشقاص وقد شقصت الشيء إذا جزأته. وقال ابن سيده: وقيل: هو الحظ، وجمعه: شِقاص (^٥). قال الداودي: الشقص والنصيب والسهم والحظ كله واحد.\nثانيها: خالف البتي وربيعة هذا الخبر، فقالا: لا يُقَوَّم عليه نصيب\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١١.\n(^٢) ستأتي برقم (٢٥٠٤) باب: الشركة في الرقيق.\n(^٣) في \"الجمهرة\" ٢/ ٨٦٥: شقيص: قليل من كثير.\n(^٤) في الأصل: هذا في، والمثبت هو الصواب.\n(^٥) \"المحكم\" ٦/ ٩٥.","vol":"16","page":76},{"text":"شريكه، حكاه ابن التين عنهما قال: واختلفا هل يمضي عتق نصيبه، فأباه ربيعة (^١)؛ لأنه لا يضر بغيره. وقال عثمان البتي: يعتق نصيبه خاصة (^٢)، كأنه أشار إلى رواية عبد الرزاق السالفة، وعند أبي حنيفة شريكه بالخيار بين أن يعتق نصيبه أو يستسعي العبد في قيمة نصيبه ويعتق، وبين أن يُقَوَّمه على المعتق (^٣)، وسيأتي إيضاح ذلك في موضعه.\nثالثها: قوله: (\"وإلا فقد عَتق منه ما عتق\") هو بفتح العين على الأول ويجوز فتحها في الثاني وضمها، قاله الداودي وتعقبه ابن التين، فقال: هذا لم يقله غيره ولا يعرف عتق بالضم؛ لأن الفعل لازم غير متعد، وإن كان سيبويه أجازه على أنه أقام المصدر مقام ما لم يسم فاعله.\nوقوله: (\"فهو عتيق\") بمعنى: معتق.\nرابعها: السعاية أن يستخدم لمالكه، ولهذا قال: \"غير مشقوق عليه\" إذ لا يُحَمَّل من الخدمة فوق ما يلزمه بحصة الرق. وقال أبو عبد الله: غير مشقوق عليه: غير مكاتب، وسيأتي له تتمة في باب إذا أعتق عبد بيبن اثنين (^٤)، وبالسعاية قال الأوزاعي (^٥)، وقال أبو يوسف ومحمد بن الحسن: يعتق جميع العبد في الحال، وإن كان المعتق معسرًا فلشريكه أن يستسعي العبد وهو حر في قيمه نصيبه منه (^٦).\n_________\n(^١) انظر: \"التمهيد\" ١٤/ ٢٨٤، \"إكمال المعلم\" ٥/ ١٠٠.\n(^٢) انظر: \"الإشراف\" لابن المنذر ٣/ ١٧٤.\n(^٣) انظر: \"مختصر الطحاوي\" ص ٣٧٠.\n(^٤) برقم (٢٥٢١ - ٢٥٢٥) كتاب: العتق.\n(^٥) انظر: \"إكمال المعلم\" ٥/ ١٠٢.\n(^٦) انظر: \"مختصر الطحاوي\" ص ٣٧٠.","vol":"16","page":77},{"text":"وقال مالك والشافعي: يصير نصيب الشريك رقيقًا (^١)، واحتج لأبي حنيفة بهذا الحديث ولا دلالة فيه؛ لأنه قال: إن اختار السيد وليس فيه ذكر خيار، وقد أسلفنا أن الاستسعاء من قول قتادة، وقال بعضهم: لا يستعلي عليه في الثمن (^٢).\nوقوله: (\"قيمة عدل\") يدل على أنه عبد كله، ولا يقوم بعيب العتق، قاله أصبغ وغيره (^٣). وقال ابن أبي لبابة: يقوم على أنه مسه العتق.\nوفيه دليل على أن من أتلف عرضًا عليه قيمته، وسلف.\n_________\n(^١) انظر: للمالكية: \"المدونة\" ٢/ ٣٧٩، \"عيون المجالس\" ٤/ ١٨٤٧، وللشا فعية: \"الأم\" ٧/ ١٢٣، \"التهذيب\" ٨/ ٣٦١، \"كفاية الأخيار\" ص ٨٠٩.\n(^٢) هو قول ابن التين، قاله الحافظ في \"الفتح\" ٥/ ١٥٧.\n(^٣) انظر: \"النوادر والزيادات\" ١٢/ ٣٢٣.","vol":"16","page":78},{"text":"<span data-type='title' id=toc-1821>٦ - باب هَلْ يُقْرَعُ فِي القِسْمَةِ وَالاِسْتِهَامِ فِيهِ</span>\n٢٤٩٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ قَالَ: سَمِعْتُ عَامِرًا يَقُولُ: سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُ القَائِمِ عَلَى حُدُودِ اللهِ وَالوَاقِعِ فِيهَا كَمَثَلِ قَوْمٍ اسْتَهَمُوا عَلَى سَفِينَةٍ، فَأَصَابَ بَعْضُهُمْ أَعْلَاهَا وَبَعْضُهُمْ أَسْفَلَهَا، فَكَانَ الَّذِينَ فِي أَسْفَلِهَا إِذَا اسْتَقَوْا مِنَ المَاءِ مَرُّوا عَلَى مَنْ فَوْقَهُمْ فَقَالُوا: لَوْ أَنَّا خَرَقْنَا فِي نَصِيبِنَا خَرْقًا، وَلَمْ نُؤْذِ مَنْ فَوْقَنَا. فَإِنْ يَتْرُكُوهُمْ وَمَا أَرَادُوا هَلَكُوا جَمِيعًا، وَإِنْ أَخَذُوا عَلَى أَيْدِيهِمْ نَجَوْا وَنَجَوْا جَمِيعًا\". [٢٦٨٦ - فتح: ٥/ ١٣٢]\nذكر حديث عامر: سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُ القَائِمِ عَلَى حُدُودِ اللهِ وَالوَاقِعِ فِيهَا كَمَثَلِ قَوْمٍ اسْتَهَمُوا عَلَى سَفِينَةٍ، فَأَصَابَ بَعْضُهُمْ أَعْلَاهَا وَبَعْضُهُمْ أَسْفَلَهَا، فَكَانَ الذِينَ فِي أَسْفَلِهَا إِذَا اسْتَقَوْا مِنَ المَاءِ مَرُّوا عَلَى مَنْ فَوْقَهُمْ فَقَالُوا لَوْ أَنَّا خَرَقْنَا فِي نَصِيبِنَا خَرْقًا، وَلَمْ نُؤْذِ مَنْ فَوْقَنَا. فَإِنْ تَرَكُوهُمْ وَمَا أَرَادُوا هَلَكُوا جَمِيعًا، وَإِنْ أَخَذُوا عَلَى أَيْدِيهِمْ نَجَوْا وَنَجَوْا جَمِيعًا\".\nهذا الحديث ذكره البخاري، فيما سيأتي \"مثل المدهن\"، وقال فيه: \"فأخذ فأسًا، فجعل ينقر أسفل السفينة، فأتوه .. \" الحديث (^١).\nوللترمذي: \"مثل القائم على حدود الله والمدهن فيها\" (^٢).\nولا شك أن القرعة سنة لكل من أراد العدل في القسمة بين الشركاء، والفقهاء متفقون على القول بها، وخالفهم بعض الكوفيين وَرُدَّت الأحاديث الواردة فيها، وزعموا أنه لا معنى لها وأنها تشبه الأزلام\n_________\n(^١) سيأتي برقم (٢٦٨٦) كتاب: الشهادات، باب: القرعة في المشكلات.\n(^٢) \"جامع الترمذي\" (٢١٧٣).","vol":"16","page":79},{"text":"التي نهى الله عنها.\nوحكى ابن المنذر عن أبي حنيفة أنه جوزها، وقال: القرعة في القياس لا تستقيم، ولكنا تركنا القياس في ذلك وأخذنا بالآثار والسنة.\nوقال إسماعيل بن إسحاق: ليس في القرعة إبطال شيء من الحق كما زعم الكوفيون، وإذا وجبت القسمة بين الشركاء في دار أو أرض، فعليهم أن يعدلوا ذلك بالقيمة ثم يستهموا، ويصير لكل واحد منهم ما وقع له بالقرعة مجتمعًا مما كان له في الملك مشاعًا، ويضم في موضع بعينه ويكون ذلك بالعوض الذي صار لشريكه؛ لأن مقادير ذلك قد عدل بالقيمة، وإنما منعت القرعة أن يختار كل واحد منهم موضعًا معينًا، وهذا إنما يكون فيما يتشابه من الدور والأرضين والعروض وما يستوي فيه الناس في كل موضع مما يقرع عليه (^١).\nوفي قوله - ﵇ -: \"كمثل قوم استهموا على سفينه\" جواز الاقتراع؛ لإقراره - ﵇ - لها، وأنه لم يذم المستهمين في السفينة، ولا أبطل فعلهم، بل رضيَه وضربه مثلًا لمن نجته نفسه من الهلكة في دينه، وقد ذكر البخاري أحاديث كثيرة في القرعة في آخر الشهادات وترجم له باب: القرعة في المشكلات (^٢)، وذكر حديث عائشة في الإفك: كان إذا خرج أقرع بين نسائه (^٣).\nقال البخاري: وقال: ﴿إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ﴾ [آل عمران: ٤٤]، وقال: ﴿فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ (١٤١)﴾ [الصافات: ١٤١].\nوفي حديث أم العلاء أن عثمان بن مظعون طار لهم سهمه في\n_________\n(^١) انظر: ما سبق في \"شرح ابن بطال\" ٧/ ١٢ - ١٣، و\"طرح التثريب\" ٨/ ٤٨.\n(^٢) سيأتي برقم (٢٦٨٦ - ٢٦٨٩).\n(^٣) سيأتي برقم (٢٦٦١) باب: تعديل النساء بعضهن بعض.","vol":"16","page":80},{"text":"السكنى حين اقترعت الأنصار سكنى المهاجرين .. الحديث (^١).\nوفي حديث أبي هريرة: \"لو يعلم الناس ما في النداء والصف الأول لاستهموا عليه\" (^٢).\nوفي مسلم من حديث عمران بن حصين أن رجلًا كان له ستة مملوكين فأعتقهم، فجزأهم رسول الله - ﷺ - فأعتق اثنين وأرق أربعة (^٣).\nوفي \"مستدرك الحاكم\" من حديث زيد بن أرقم: أتى عليٌّ وهو باليمن في ثلاثة وقعوا على امرأة في طهر واحد، فأقرع بينهم، وألحق الولد بالذي أصابته القرعة، فذكر ذلك لرسول الله - ﷺ -، فضحك حتى بدت نواجذه (^٤).\nولابن ماجه عن أبي هريرة مرفوعًا أن رجلين تدارءا في بيع ليس لواحد منهما بينة، فأمرهما النبي - ﷺ - أن يستهما على اليمين أحبا ذلك أم كرها (^٥).\nولابن أبي شيبة عن صفية بنت عبد المطلب أنها أقرعت بين حمزة ورجل في كفن، وكتب عثمان إلى معاوية فأمره بالقرعة، وممن أقرع سعيد بن جبير وابن الزبير وعمر بن عبد العزيز، وعن أم سلمة أنه - ﷺ - قال للرجلين: \"استهما، ثم توخيا الحق، ثم ليتحلل كل رجل منكما صاحبه\" (^٦).\n_________\n(^١) سيأتي برقم (٢٦٨٧) باب: القرعة في المشكلات.\n(^٢) سلف برقم (٦١٥) كتاب: الأذان، باب: الاستهام في الأذان.\n(^٣) \"صحيح مسلم\" برقم (١٦٦٨) كتاب: الأيمان، باب: من أعتق شركا له في عبد.\n(^٤) \"المستدرك\" ٢/ ٢٠٧ وصححه، ورواه مختصرًا ابن أبي شيبة ٥/ ٢٦ - ٢٧ (٢٣٧٩).\n(^٥) \"سنن ابن ماجه\" (٢٣٤٦) وصححه الألباني في \"صحيح ابن ماجه\" (١٨٩٩).\n(^٦) \"المصنف\" ٥/ ٢٧ (٢٣٣٨١).","vol":"16","page":81},{"text":"وفي حديث الباب:\nتعذيب العامة بذنوب الخاصة.\nوفيه: استحقاق العقوبة بترك الأمر بالمعروف والنهي عن المنكر.\nوفيه: تبيين العالم المسألة بضرب المثل الذي يفهم للعوام.\nوفيه: أنه يجب على الجار أن يصبر على شيء من الأذى لجاره؛ خوفًا مما هو أشد منه، وأما أحكام العلو والسفل يكون بين رجلين، فيعتل السفل أو يريد صاحبه هدمه، فعن أشهب أنه قال: إذا أراد صاحب السفل أن يهدم والعلو أن يبني علوه، فليس لصاحب السفل هدمه إلا من ضرورة، يكون هدمه له أرفق لصاحب العلو لئلا ينهدم بانهدامه العلو، وليس لرب العلو أن يبني على علوه شيئًا لم يكن قبل ذلك إلا الشيء الخفيف الذي لا يضر بصاحب السفل، ولو انكسرت خشبة من سقف العلو لأدخل مكانها خشبة ما لم تكن أثقل منها، ويخاف ضررها على صاحب السفل (^١).\nقال أشهب: وباب الدار على صاحب السفل. قال: ولو انهدم السفل أجبر صاحبه على بنائه، وليس على صاحب العلو بناء السفل، فإن أبى صاحب السفل من البناء، قيل له: بع ممن يبني (^٢).\nوعن مالك فيما رواه ابن القاسم في السفل لرجل والعلو لآخر فاعتل السفل، فإن صلاحه على رب السفل، وعليه تعليق العلو حتى يصلح سفله، لأن عليه أن يحمله إما على بنيان، وإما على تعليق، وكذلك لو كان العلو على علو فتعليق العلو الثاني على صاحب\n_________\n(^١) انظر: \"النوادر والزيادات\" ١١/ ٢٢٧.\n(^٢) انظر: \"النوادر والزيادات\" ١١/ ٢٢٧.","vol":"16","page":82},{"text":"الأوسط في إصلاح الأوسط، وقد قيل: إن تعليق العلو على رب العلو حتى يبني الأسفل (^١). وحديث الباب حجة لقول مالك وأشهب، وفيه دليل على أن صاحب السفل ليس له أن يحدث على صاحب العلو ما يضر به، وأنه إن حدث عليه ضررًا لزمه إصلاحه دون صاحب العلو، وأن لصاحب العلو منعه من الضرر لقوله - ﷺ -: \"فإن أخذوا على أيديهم نجوا ونجوا جميعًا\" ولا يجوز الأخذ إلا على يد الظالم، ومن هو ممنوع بإحداث ما لا يجوز له في السنة.\nفائدة:\n(القائم): هو المستقيم، كما نبه عليه ابن الجوزي، والحدود: ما منع الله تعالى من مجاوزتها، وأصله لغة: المنع، ومنه حد الدار، وهو ما يمنع غيرها من الدخول فيها، والحداد: الحاجب والبواب، والمدهن: الغالش، ذكره ابن فارس (^٢)، وقيل: هو التليين لمن لا ينبغي التليين لهم. وقيل: هي كالمصانعة، ومنه قوله تعالى: ﴿وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (٩)﴾ [القلم: ٩].\nوقال ابن بطال قبيل الصلح (^٣): يعني: المداهن فيها المضيع لها الذي لا يغير المعاصي، ولا يعملها فهو مستحق العقوبة على سكوته ومداهنته (^٤).\nوأما (الواقع) فهو القائم، ومنه قوله تعالى: ﴿إِذَا وَقَعَتِ الْوَاقِعَةُ (١)﴾ [الواقعة: ١] أي: قامت، قاله ابن التين، وذكره في آخر الشهادات في\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ١٤.\n(^٢) \"مجمل اللغة\" ١/ ٣٣٨، مادة (دهن).\n(^٣) أي: كتاب الصلح.\n(^٤) \"شرح ابن بطال\" ٨/ ٧٧.","vol":"16","page":83},{"text":"باب: القرعة في المشكلات (^١)، وفيه: فأخذ فأسًا فجعل ينقر أسفلها.\nوالفأس مؤنثة مهموزة ومعنى ينقر: يفتح. ذكره ابن التين هناك. قال: وفيه إثبات القرعة في السفينة إذا تشاحوا، وذلك إذا نزلوا معًا، فأما من سبق منهم فهو أحق.\n_________\n(^١) سيأتي برقم (٢٦٨٧).","vol":"16","page":84},{"text":"<span data-type='title' id=toc-1822>٧ - باب شَرِكَةِ اليَتِيمِ وَأَهْلِ المِيرَاثِ</span>\n٢٤٩٤ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ العَامِرِيُّ الأُوَيْسِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ أَنَّهُ سَأَلَ عَائِشَةَ ﵂. وَقَالَ اللَّيْثُ حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّهُ سَأَلَ عَائِشَةَ ﵂ عَنْ قَوْلِ اللهِ تَعَالَى: ﴿وَإِنْ خِفْتُمْ﴾ [النساء: ٣] إِلَى ﴿وَرُبَاعَ﴾. فَقَالَتْ: يَا ابْنَ أُخْتِي، هِيَ اليَتِيمَةُ تَكُونُ فِي حَجْرِ وَلِيِّهَا تُشَارِكُهُ فِي مَالِهِ، فَيُعْجِبُهُ مَالُهَا وَجَمَالُهَا، فَيُرِيدُ وَلِيُّهَا أَنْ يَتَزَوَّجَهَا بِغَيْرِ أَنْ يُقْسِطَ فِي صَدَاقِهَا، فَيُعْطِيهَا مِثْلَ مَا يُعْطِيهَا غَيْرُهُ، فَنُهُوا أَنْ يَنْكِحُوهُنَّ إِلَّا أَنْ يُقْسِطُوا لَهُنَّ وَيَبْلُغُوا بِهِنَّ أَعْلَى سُنَّتِهِنَّ مِنَ الصَّدَاقِ، وَأُمِرُوا أَنْ يَنْكِحُوا مَا طَابَ لَهُمْ مِنَ النِّسَاءِ سِوَاهُنَّ.\nقَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ: ثُمَّ إِنَّ النَّاسَ اسْتَفْتَوْا رَسُولَ اللهِ - ﷺ - بَعْدَ هَذِهِ الآيَةِ، فَأَنْزَلَ اللهُ ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ إِلَى قَوْلِهِ ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ وَالَّذِي ذَكَرَ اللهُ أَنَّهُ يُتْلَى عَلَيْكُمْ فِي الكِتَابِ الآيَةُ الأُولَى الَّتِى قَالَ فِيهَا ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ [النساء: ٣] قَالَتْ عَائِشَةُ: وَقَوْلُ اللهِ فِي الآيَةِ الأُخْرَى: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ [النساء: ١٢٧] يَعْنِى: هِيَ رَغْبَةُ أَحَدِكُمْ لِيَتِيمَتِهِ التِي تَكُونُ فِي حَجْرِهِ، حِينَ تَكُونُ قَلِيلَةَ المَالِ وَالجَمَالِ، فَنُهُوا أَنْ يَنْكِحُوا مَا رَغِبُوا فِي مَالِهَا وَجَمَالِهَا مِنْ يَتَامَى النِّسَاءِ إِلَّا بِالقِسْطِ مِنْ أَجْلِ رَغْبَتِهِمْ عَنْهُنَّ. [٢٧٦٣، ٤٥٧٣، ٤٥٧٤، ٤٦٠٠، ٥٠٦٤، ٥٠٩٢، ٥٠٩٨، ٥١٢٨، ٥١٣١، ٥١٤٠، ٦٩٦٥ - مسلم: ٣٠١٨ - فتح: ٥/ ١٣٣]\nذكر فيه عن عروةَ أَنَّهُ سَأَلَ عَائِشَةَ عَنْ قَوْلِ اللهِ تَعَالَى: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي اليَتَامَى﴾ إلي قوله: ﴿وَرُبَاعَ﴾ قالت: هِيَ اليَتِيمَةُ تَكُونُ فِي حَجْرِ وَليِّهَا تُشَارِكُهُ فِي مَالِهِ، فَيُعْجِبُهُ مَالُهَا وَجَمَالُهَا، فَيُرِيدُ وَلِيُّهَا أَنْ يَتَزَوَّجَهَا … الحديث بطوله.","vol":"16","page":85},{"text":"وسيأتي في النكاح (^١)، والتفسير أيضًا (^٢).\nوعند مسلم: تكون له اليتيمة هو وليها ووارثها ولها مال، وليس لها أحد يخاصم دونها، فلا ينكحها لمالها فيضر بها ويسيء صحبتها (^٣).\nقال الإسماعيلي: وعامة من روى هذا الحديث عن هشام، أي: الذي ساقه في التفسير عنه، عن أبيه، عنها كأنه مضطرب، وهذا لأن يكون تفسيرًا لقوله: ﴿وَتَرْغَبُونَ﴾ [النساء: ١٢٧] أشبه أن يكون تفسيرًا لقوله: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا﴾ [النساء: ٣]، وحديث حجاج عن ابن جريج أشبه، ولفظه ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا﴾، أنزلت في الرجل تكون عنده اليتيمة، وهي ذات مال فلعله ينكحها على مالها ولا يعجبه شيء من أمرها، ثم يضر بها ويسيء صحبتها، فوعظ في ذلك. وقال سعيد بن جبير وقتادة والربيع والضحاك والسدي فيما نقله الواحدي عنهم: كانوا يتحرجون عن أموال اليتامى، فلما سألوا عن أموال اليتامى نزل: ﴿وَءَاتُواْ اليَتَاَمَى أَمْوَالَهُمْ﴾، وأنزل الله أيضًا: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي اليَتَامَى﴾ (^٤).\nوقال قتادة: نزلت في خميصة بن الشمردل الأسدي.\nإذا تقرر ذلك فشركة اليتيم ومخالطته في ماله لا تجوز عند العلماء، إلا أن يكون اليتيم في رجحان، فإن كان الرجحان لمخالطة أو مشاركة فلا يحل؛ لقوله تعالى بعد أن حرم أموال اليتامى: ﴿وَيَسْأَلُونَكَ عَنِ اليَتَامَى﴾\n_________\n(^١) سيأتي برقم (٥١٤٠) باب: تزويج اليتيمة.\n(^٢) سيأتي برقم (٤٥٧٣) باب: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي اليَتَامَى﴾.\nورد بهامش الأصل تعليق نصه: رواه من طريقين ثانيهما معلق آخر الكتاب.\n(^٣) \"صحيح مسلم\" (٣٠١٨) (٧) كتاب: التفسير.\n(^٤) \"أسباب نزول القرآن\" ص ١٤٧.","vol":"16","page":86},{"text":"قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ﴾ ﴿البقرة: ٢٢٠﴾ فأباحت هذِه الآية مخالطتهم ومشاركتهم بغير ظلم بهم (^١).\nوقوله: (رغبة أحدكم بيتيمته) صوابه: عن يتيمته، كذا بخط الدمياطي.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ١٥.","vol":"16","page":87},{"text":"<span data-type='title' id=toc-1823>٨ - باب الشَّرِكَةِ فِي الأَرَضِ وَغَيْرِهَا</span>\n٢٤٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: إِنَّمَا جَعَلَ النَّبِيُّ - ﷺ - الشُّفْعَةَ فِي كُلِّ مَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ. [انظر: ٢٢١٣ - مسلم: ١٦٠٨ - فتح: ٥/ ١٣٣]\nذكر فيه حديث جابر: إِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ.\nوقد سلف (^١)، واختلف العلماء فيما يحتمل القسمة من الدور والأرضين، هل يقسم بين الشركاء إذا دعا بعضهم إلى ذلك، وفي قسمه ضرر على بعضهم؟ فقال مالك والشافعي: نعم، يقسم بينهم. وقال أبو حنيفة: في الدار الصغيرة بين اثنين يطلب أحدهما القسمة وأبى صاحبه، قسمت له (^٢).\nوقال ابن أبي ليلى: إن كان فيهم من لا ينتفع بما يقسم له فلا تقسم، وكل قسم يدخل الضرر على أحدهم دون الآخر، فإنه لا يقسم. وهو قول أبي ثور.\nقال ابن المنذر: وهو أصح القولين (^٣).\nوأجاز مالك قسمة البيت وإن لم يكن في نصيب أحدهم ما ينتفع به وأجاز قسمة الحمام وغيره، واحتج بقوله تعالى: ﴿مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَفْرُوضًا﴾ (^٤) [النساء: ٧].\n_________\n(^١) برقم (٢٢١٣) كتاب: البيوع، باب: بيع الشريك من شريكه.\n(^٢) انظر: \"الكافي\" لابن عبد البر ص ٤٤٨، \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٨١.\n(^٣) \"الإشراف\" ٣/ ٢٨١.\n(^٤) انظر: \"بداية المجتهد\" ٤/ ١٤٢١، \"الذخيرة\" ٧/ ١٩٢.","vol":"16","page":88},{"text":"قال ابن القاسم: وأنا أرى أن كل ما لا ينقسم من الدور والمنازل والحمامات، وفي قسمته الضرر ولا ينتفع به إذا قسم أن يباع ولا يقسم، ولا شفعة فيه؛ لقوله﵇-: \"لا ضرر ولا ضرار\" (^١) وحديث الباب، فجعل الشفعة في كل ما يتأتى فيه إيقاع الحدود، وعلق الشفعة بما لم ينقسم مما لم يمكن إيقاع الحدود فيه، هذا دليل الحديث، ولا حجة للكوفيين في إجازة الضرر اليسير من ذلك ومنعهم للكثير (^٢)؛ لأن دفع الضرر واجب عن المسلمين في كل شيء (^٣).\n_________\n(^١) انظر: \"بداية المجتهد\" ٤/ ١٤٢٢، \"الذخيرة\" ٧/ ١٩٢ - ١٩٣. والحديث تقدم مرارًا.\n(^٢) انظر: \"تحفة الفقهاء\" ٣/ ٢٨٠.\n(^٣) ورد بهامش الأصل: ثم بلغ في الثاني بعد السبعين، كتبه مؤلفه.","vol":"16","page":89},{"text":"<span data-type='title' id=toc-1824>٩ - باب إِذَا اقْتَسَمَ الشُّرَكَاءُ الدُّورَ أَوْ غَيْرَهَا فَلَيْسَ لَهُمْ رُجُوعٌ وَلَا شُفْعَةٌ</span>\n٢٤٩٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ قَضَى النَّبِيُّ - ﷺ - بِالشُّفْعَةِ فِي كُلِّ مَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ. [انظر: ٢٢١٣ - مسلم: ١٦٠٨ - فتح: ٥/ ١٣٦٤]\nذكر فيه حديث جابر قَضَى النَّبِيُّ - ﷺ - بِالشُّفْعَةِ فِي كُلِّ مَا لَمْ يُقْسَمْ .. الحديث.\nوقد ترجم عليه قبل آنفًا (^١)، وإذا كانت قسمة مراضاة واتفاق فلا رجوع فيها، وإن كانت قسمة قرعة وتعديل ثم بان التغابن فيها، فللمغبون الرجوع ونقض القسمة عند العلماء، كما نقله عنهم ابن بطال (^٢)، وأما الشفعة فلا تكون في شيء مقسوم عند أحد من العلماء، وإنما هي في المشاع؛ لقوله: \"فإذا وقعت الحدود فلا شفعة\".\n_________\n(^١) انظر الباب السابق.\n(^٢) \"شرح ابن بطال\" ٧/ ١٦.","vol":"16","page":90},{"text":"<span data-type='title' id=toc-1825>١٠ - باب الاِشْتِرَاكِ فِي الذَّهَبِ وَالفِضَّةِ وَمَا يَكُونُ فِيهِ الصَّرْفُ</span>\n٢٤٩٧ و٢٤٩٨ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ عُثْمَانَ -يَعْنِي: ابْنَ الأَسْوَدِ قَالَ: أَخْبَرَنِي سُلَيْمَانُ بْنُ أَبِي مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا المِنْهَالِ عَنِ الصَّرْفِ يَدًا بِيَدٍ فَقَالَ: اشْتَرَيْتُ أَنَا وَشَرِيكٌ لِي شَيْئًا يَدًا بِيَدٍ وَنَسِيئَةً، فَجَاءَنَا البَرَاءُ بْنُ عَازِبٍ فَسَأَلْنَاهُ، فَقَالَ: فَعَلْتُ أَنَا وَشَرِيكِي زَيْدُ بْنُ أَرْقَمَ، وَسَأَلْنَا النَّبِيَّ - ﷺ - عَنْ ذَلِكَ فَقَالَ: \"مَا كَانَ يَدًا بِيَدٍ فَخُذُوهُ، وَمَا كَانَ نَسِيئَةً فَذَرُوهُ\".\nذكر فيه حديث أبي المنهال السالف (^١)، وفيه: أن المتأول لا يؤثم؛\nلقوله: \"وما كان نسيئة ردوه\" وأن الذنب لا يدرك إلا من علم، وفيه: رد ما لا يجوز، والنسيئة: التأخير، فلا يجوز في شيء من الصرف نسيئة، وإنما يكون يدًا بيد، وأما صفة الشركة في الصرف وغيرها، فقام الإجماع على أن الشركة بالدينار والدرهم جائزة (^٢)، واختلفوا إذا كانت الدنانير من أحدهما والدراهم من الآخر. فقال مالك (^٣) والكوفيون (^٤) وأبو ثور (^٥): لا يجوز حتى يخرج أحدهما مثل ما أخرج صاحبه.\n_________\n(^١) تقدم برقم (٢٠٦٠ - ٢٠٦١) كتاب: البيوع، باب: التجارة في البَر.\n(^٢) انظر: \"الإجماع\" لابن المنذر ص ١٣٧.\n(^٣) انظر: \"المدونة\" ٤/ ٣٥، \"الكافي\" لابن عبد البر ص ٣٩٠.\n(^٤) في نسبة هذا القول إلى الكوفيين نظر، فمذهب أبي حنيفة وصاحبيه جواز ذلك، وخالف زفر فقال: لا يجوز، قال أبو الليث السمرقندي في \"تحفة الفقهاء\" ٣/ ٦: ولو كان من أحدهما دراهم ومن الآخر دنانير جازت الشركة عندنا، وعند زفر: لا يجوز. اهـ.\n(^٥) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨.","vol":"16","page":91},{"text":"وقال ابن القاسم: إنما لم يجزِ ذلك؛ لأنه صرف وشركة، وكذلك قال مالك (^١).\nوحكى ابن أبي زيد خلافًا عن مالك فيه، فأجازه سحنون، وأكثر قول مالك: أنه لا يجوز (^٢).\nوقال الثوري: يجوز أن يجعل أحدهما دنانير والآخر دراهم فيخلطانها (^٣)، وذلك أن كل واحد منهما قد باع نصف نصيبه بنصف نصيب صاحبه، فآل أمرهما إلى قسمة ما يحصل في أيديهما، وأجمع العلماء على أن الشركة الصحيحة أن يخرج كل واحد من الشريكين مالًا مثل مال صاحبه، إلا أن يجعل كل واحد منهما لصاحبه أن يتجر بما رآه ويقيمه مقام نفسه (^٤).\n_________\n(^١) انظر: \"المدونة\" ٤/ ٣٥.\n(^٢) \"النوادر والزيادات\" ٧/ ٣١٧.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ٥.\n(^٤) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٧.","vol":"16","page":92},{"text":"<span data-type='title' id=toc-1826>١١ - باب مُشَارَكَةِ الذِّمِّيِّ وَالمُشْرِكِينَ فِي المُزَارَعَةِ</span>\n٢٤٩٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: أَعْطَى رَسُولُ اللهِ - ﷺ - خَيْبَرَ اليَهُودَ أَنْ يَعْمَلُوهَا وَيَزْرَعُوهَا وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا.\nذكر فيه حديث ابن عمر أن النبي - ﷺ - أعطى خَيْبَرَ اليَهُودَ على أَنْ يَعْمَلُوهَا وَيزْرَعُوهَا وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا. وقد سلف (^١).\nقال المهلب: وكل ما لا يدخله ربا، ولا ينفرد به الذمي فلا بأس بشركة المسلم له فيه، وهذِه المشاركة إنما معناها معنى الأجرة، واستئجار أهل الذمة جائز حلال، وأما مشاركة الذمي ودفع المال إليه ليعمل فيه فكرهه ابن عباس والكوفيون والشافعي وأبو ثور وأكثر العلماء؛ لما يخاف عليه من التجر بالربا وبيع ما لا يحل بيعه، وهو جائز عندهم (^٢).\nوقال مالك: لا يجوز شركة المسلم الذمي، إلا أن يكون النصراني يتصرف بحضرته، ولا يغيب عنه في بيع ولا شراء ولا تقاضٍ، أو يكون المسلم هو يتولى البيع والشراء (^٣).\nوروي ذلك عن عطاء والحسن، وبه قال الليث والثوري وأحمد\n_________\n(^١) برقم (٢٢٨٥) كتاب: الإجارة، باب: إذا استأجر أرضا فمات أحدهما.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١٠٧، \"مختصر اختلاف العلماء\" ٤/ ٧، \"المبسوط\" ١/ ١٥٧، \"شرح ابن بطال\" ٧/ ١٨، \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٠، \"البيان\" ٦/ ٣٦٢ - ٣٦٣.\n(^٣) انظر: \"المدونة\" ٤/ ٣٨.","vol":"16","page":93},{"text":"وإسحاق (^١)، واحتج من أجاز ذلك بمعاملته - ﵇ - لهم في مساقاة خيبر، وإذا جاز مشاركتهم في عمارة الأرض جاز في غير ذلك، واحتج لمالك أن الذمي إذا تولى الشراء باع بحكم دينه، وأدخل في مال المسلم ما لا يحل له، والمسلم ممنوع من أن يجعل ماله متجرًا في الربا والخمر والخنزير، وإنما أخذ أموالهم في الجزية، فالضرورة دعت إلى ذلك إذ لا مال لهم غيرها (^٢).\nوقوله: (أن يعملوها) أي: نخيلها ويزرعوا بياض أرضها، وكذلك سموا المساقاة معاملة.\nوفيه: إثبات المساقاة والمزارعة معًا، وقد سلف ذلك، ومالك لا يجيزه (^٣)، ولكنه قال: كان البياض يسيرًا بين أَضعاف السواد الثلث فما دون (^٤).\nقال ابن التين: استدل به من أجاز قراض النصراني، ولا دليل فيه؛ لأنه قد يعمل الربا ونحوه بخلاف المسلم، والعمل في النخل والزرع لا يختلف فيه عمل يهودي من نصراني، ولو كان المسلم فاسقًا\nيخشى أن يعمل به ذلك كره أيضًا كالنصراني، أي: بل أشد.\nوقوله: (ولهم شطر ما يخرج منها) فيه دليل على أن رب الأرض والشجر إذا بين حصة نفسه جاز، وكان الباقي للعامل، كما لو بين حصة العامل.\n_________\n(^١) انظر: \"مسائل أحمد وإسحاق برواية الكوسج\" ٢/ ٤٣ - ٤٤، \"المغني\" ٧/ ١٠٩ - ١١٠.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ١٨.\n(^٣) انظر: \"إكمال المعلم\" ٥/ ٢٠٩.\n(^٤) انظر: \"النوادر والزيادات\" ٧/ ٣٠٠.","vol":"16","page":94},{"text":"وقال بعض الفقهاء: إذا سمى حصة نفسه لم يكن الباقي للعامل حتى يسمي له حصة، واحتج به أحمد أنه إذا كان البذر من عند العامل جاز (^١)، وذهب ابن أبي ليلى وأبو يوسف إلى أنها جائزة سواء كان البذر من عند الأكار أو رب الأرض (^٢)، وفقهاء الأمصار منعوا ذلك، وتأولوا حديث ابن عمر على أنه قصة في عين تحتمل ما قال أحمد، وأن يكون البياض يسيرًا فلا تعلق به إذًا.\n_________\n(^١) انظر: \"المغني\" ٧/ ٥٣٨.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١٣٣.","vol":"16","page":95},{"text":"<span data-type='title' id=toc-1827>١٢ - باب قِسْمَةِ الغَنَمِ وَالعَدْلِ فِيهَا</span>\n٢٥٠٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - أَعْطَاهُ غَنَمًا يَقْسِمُهَا عَلَى صَحَابَتِهِ ضَحَايَا، فَبَقِيَ عَتُودٌ، فَذَكَرَهُ لِرَسُولِ اللهِ - ﷺ -، فَقَالَ: \"ضَحِّ بِهِ أَنْتَ\" [انظر: ٢٣٠٠ - مسلم: ١٩٦٥ - فتح: ٥/ ١٣٥]\nذكر فيه حديث عُقْبَةَ بْنِ عَامِرٍ أنه - ﵇ - أَعْطَاهُ غَنَمًا يَقْسِمُهَا عَلَى أصحابه ضَحَايَا، فَبَقِيَ عَتُودٌ، فَذَكَرَهُ لِرَسُولِ اللهِ - ﷺ -، فَقَالَ: \"ضَحِّ بِهِ أَنْتَ\".\nالعتود من أولاد المعز: ما رعى وقوي وبلغ حولًا، وعبارة الداودي أنه الجذع من المعز، وهذِه القسمة يجوز فيها ما لا يجوز في القسمة التي هي تمييز الحقوق بعضها من بعض؛ لأنه - ﷺ - إنما وكَّل عقبة على تفريق الضحايا على أصحابه، ولم يعين لأحدهم شيئًا بعينه، فيخاف أن يعطي غيره عند القسمة فيكون ذلك ظلمًا ونقصانًا عن حقه، فكان تفرقها موكولًا إلى اجتهاد عقبة، وكان ذلك على سبيل التطوع من رسول الله - ﷺ -، لا أنها كانت واجبة عليه لأصحابه، فلم يكن على عقبة حرج في قسمتها، ولا لزمه من أحد منهم ملامة إن أعطاه دون ما أعطى صاحبه، وليس كذلك القسمة بين [من] (^١) حقوقهم واجبة متساوية في المقسوم، فهذِه لا يكون فيها تغابن ولا ظلم على أحد منهم، وستعلمه في الضحايا إن شاء الله، وفيه: استئمار الوكيل ما يصنع بما فضل.\nوفيه: التفويض إلى الوكيل.\nوفيه: قبول العطية والضحية بها.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"16","page":96},{"text":"<span data-type='title' id=toc-1828>١٣ - باب الشَّرِكَةِ فِي الطَّعَامِ وَغَيْرِهِ</span>\nوَيُذْكَرُ أَنَّ رَجُلًا سَاوَمَ شَيْئًا فَغَمَزَهُ آخَرُ، فَرَأَى عُمَرُ أَنَّ لَهُ شَرِكَةً.\n٢٥٠١، ٢٥٠٢ - حَدَّثَنَا أَصْبَغُ بْنُ الفَرَجِ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ وَهْبٍ قَالَ: أَخْبَرَنِي سَعِيدٌ عَنْ زُهْرَةَ بْنِ مَعْبَدٍ، عَنْ جَدِّهِ عَبْدِ اللهِ بْنِ هِشَامٍ -وَكَانَ قَدْ أَدْرَكَ النَّبِيَّ - ﷺ - وَذَهَبَتْ بِهِ أُمُّهُ زَيْنَبُ بِنْتُ حُمَيْدٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، بَايِعْهُ. فَقَالَ: \"هُوَ صَغِيرٌ\". فَمَسَحَ رَأْسَهُ وَدَعَا لَهُ.\nوَعَنْ زُهْرَةَ بْنِ مَعْبَدٍ أَنَّهُ كَانَ يَخْرُجُ بِهِ جَدُّهُ عَبْدُ اللهِ بْنُ هِشَامٍ إِلَى السُّوقِ فَيَشْتَرِي الطَّعَامَ، فَيَلْقَاهُ ابْنُ عُمَرَ وَابْنُ الزُّبَيْرِ ﵃ فَيَقُولَانِ لَهُ: أَشْرِكْنَا، فَإِنَّ النَّبِيَّ - ﷺ - قَدْ دَعَا لَكَ بِالبَرَكَةِ. فَيَشْرَكُهُمْ، فَرُبَّمَا أَصَابَ الرَّاحِلَةَ كَمَا هِيَ، فَيَبْعَثُ بِهَا إِلَى المَنْزِلِ.\nالحديث: ٢٥٠١ - [٧٢٠١ - فتح: ٥/ ١٣٦]\nالحديث: ٢٥٠٢ - [٦٣٥٣ - فتح: ٥/ ١٣٦]\nثم ساق حديث زُهْرَةَ بْن مَعْبَدٍ، عَنْ جَدِّهِ عَبْدِ اللهِ بْنِ هِشَامٍ -وَكَانَ قَدْ أَدْرَكَ النَّبِيَّ - ﷺ - وَذَهَبَتْ بِهِ أَمُّهُ زَيْنَبُ ابنة حُمَيْدٍ إِلَى النبي - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، بَايِعْهُ. فَقَالَ: \"هُوَ صَغِيرٌ\". فَمَسَحَ رَأْسَهُ وَدَعَا لَهُ.\nوَعَنْ زُهْرَةَ بْنِ مَعْبَدٍ أَنَّهُ كَانَ يَخْرُجُ بِهِ جَدُّهُ عَبْدُ اللهِ بْنُ هِشَامٍ إِلَى السُّوقِ فَيَشْتَرِي الطَّعَامَ، فَيَلْقَاهُ ابن عُمَرَ وَابْنُ الزُّبَيْرِ فَيَقُولَانِ لَهُ: أَشْرِكْنَا، فَإِنَّ النَّبِيَّ - ﷺ - قَدْ دَعَا لَكَ بِالبَرَكَةِ. فَيَشْرَكُهُمْ، فَرُبَّمَا أَصَابَ الرَّاحِلَةَ كَمَا هِيَ، فَيَبْعَثُ بِهَا إِلَى المَنْزِلِ.\nقال أبو عبد الله: إذا قال الرجل للرجل: أشركني، فإذا سكت فيكون شريكه بالنصف.","vol":"16","page":97},{"text":"الشرح:\nالأثر أخرجه سفيان ومن خط الدمياطي نقلت عن هشام بن حجير. قال إياس بن معاوية: قال بلغني أن عمر بن الخطاب قضى في رجلين حضرا سلعة فسام بها أحدهما، فأراد صاحبه أن يزيد فغمز يده، فاشترى، فقال: أنا شريكك، فأبى أن يشركه فقضى له عمر بالشركة.\nقال ابن التين: وبه قال فريق من العلماء، وهو بيِّن، والغامز أفهمه أنه شركه إذا سكت عن مزايدته عملًا بالإشارة، ولك أن تقول: الأمر بترك المزايدة والمواطأة على ذلك غير جائز، وأما الحديث فأخرجه في الأحكام أيضًا بزيادة: وكان يضحي بالشاة الواحدة عن جميع أهله. وأخرجه أبو داود. ولم يذكر: ودعا له (^١).\nقال الإسماعيلي: روى هذا الحديث الخلق، فلم يذكر أحد هذِه الزيادة -يعني: قول ابن عمر وابن الزبير إلى آخره- إلا عبد الله بن وهب.\nوقال أبو نعيم: زاد أصبغ: وكان قد أدرك النبي - ﷺ - إلى قوله: ودعا له. ووقع لابن منده: أن زينب هذِه هي جدة عبد الله بن هشام.\nوالصواب فيه كما ذكره البخاري.\nإذا تقرر ذلك فالشركة بيع من البيوع، فتجوز في الطعام وفي كل شيء يجوز تملكه عند العلماء كافة، وإنما اختلفوا في الشركة بالطعام وإن تساووا في الكيل والقيمة، وسواء كان نوعًا واحدًا أو أنواعًا مختلفة، وهو قول الشافعي (^٢).\n_________\n(^١) برقم (٧٢١٠) باب: بيعة الصغير، وأبو داود (٢٩٤٢).\n(^٢) ذهب الشافعية إلى أن غير النقود ضربان: ضرب لا مثل له، وضرب له مِثل.\nفأما ما لا مثل له، كالثياب والحيوان وما أشبههما، فلا يصح عقد الشركة عليهما.\nوأما ما له مثل، كالحبوب والأدهان، ففيه وجهان: =","vol":"16","page":98},{"text":"وخالف ابن القاسم مالكًا، فقال: تجوز الشركة بالحنطة إذا اشتركا على الكيل، ولم يشتركا على القيمة، وكانتا في الجودة سواء (^١)، وأجاز الشركة بالطعام الكوفيون وأبو ثور (^٢).\nوقال الأوزاعي: تجوز الشركة بالقمح والزبيب؛ لأنهما يختلطان جميعًا ولا يتميز أحدهما من الآخر (^٣).\nقال إسماعيل بن إسحاق: إنما كره مالك الشركة بالطعام وإن تساووا في الكيل والجودة؛ لأنه يختلف في الصفة والقيمة، ولا تجوز الشركة إلا على الاستواء في القيمة، واحتيج في الطعام أن يستوي أمره في الشركة في الكيل والقيمة، وكان الاستواء في ذلك لا يكاد أن يجتمع فيه فكرهه، وليس الطعام مثل الدنانير والدراهم التي هي على الاستواء عند الناس.\nوكان الأبهري يقول: قول ابن القاسم أشبه، لأن الشركة تشبه البيع، وكما جاز بيع الطعام بالطعام إذا استويا في الكيل، وإن اختلفا في القيمة، فكذلك تجوز الشركة فيه (^٤).\nواختلفوا في الشركة بالعروض فجوزه مالك (^٥) وابن أبي ليلى (^٦)،\n_________\n= أحدهما: يجوز، وهو ظا هو ما نقله المزني، وهو الأصح. والثاني: لا يجوز، لأن الشافعي قال في البويطي: ولا تجوز الشركة في العروض اهـ.\nانظر: \"الحاوي\" ٦/ ٤٧٤ - ٤٧٥، \"التهذيب\" ٤/ ١٩٧ - ١٩٨، \"البيان\" ٦/ ٣٦٤.\n(^١) انظر: \"المدونة\" ٤/ ٣٢.\n(^٢) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٩.\n(^٣) \"مختصر اختلاف العلماء\" ٤/ ٥ بتصرف.\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ٢٠ - ٢١.\n(^٥) انظر: \"المدونة\" ٤/ ٣٠، \"المعونة\" ٢/ ١٤٣.\n(^٦) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨.","vol":"16","page":99},{"text":"ومنعه الثوري والكوفيون والشافعي وأحمد وإسحاق وأبو ثور (^١).\nوقال الشافعي: لا تجوز الشركة في كل ما يرجع في حال المفاضلة إلى القيمة، إلا أن يبيع نصف عرضه بنصف عرض الآخر ويتقايضا (^٢).\nوقال ابن المنذر: إنما لم تجز فيه؛ لأن رءوس أموالهم مجهولة، و(غير جائز) (^٣) عقد الشركة على مجهول، وحجة مالك في إجازة ذلك أن الشركة إنما وقعت على قيمة العروض التي أخرجها كل واحد منهما، فلم يكن رأس المال مجهولًا، وأما إجازة عمر الشركة التي غمز صاحبه فهو قول مالك.\nقال ابن حبيب من قول مالك في الذي يشتري الشيء للتجارة، فيقف به الرجل لا يقول له شيئًا حتى إذا فرغ من الشراء استشركه، فرأى مالك أن الشركة له لازمة وأن يقضي بها؛ لأنه أرفق بالناس من إفساد بعضهم على بعض، ووجه ذلك أن المشتري قد انتفع بترك الزيادة عليه، فوجبت الشركة بينهما بسبب انتفاعه بذلك؛ وكذلك إذا غمزه أو سكت فسكوته رضي بالشركة؛ لأنه كان يمكنه أن يقول: لا أشركك، فيزيد عليه، فلما سكت كان ذلك رضي.\nقال ابن حبيب: وذلك لتجار تلك السلعة خاصة، كان مشتريها في الأول من أهل تلك التجارة أو غيرهم. قال: وروي أن عمر قضى بمثل ذلك. قال: وكل ما اشتراه لغير تجارة فسأله رجل أن يشركه وهو يشتري\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ٥، \"تحفة الفقهاء\" ٣/ ٦، \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨، \"الحاوي\" ٦/ ٤٧١، \"البيان\" ٦/ ٣٦٣، \"رءوس المسائل في الخلاف\" ٢/ ٥٤٢، \"المغني\" ٧/ ١٢٣.\n(^٢) انظر: \"مختصر المزني\" المطبوع مع \"الأم\" ٢/ ٢٣٠.\n(^٣) في الأصل: عن جابر، والمثبت هو الصواب كما في \"شرح ابن بطال\" ٧/ ٢١.","vol":"16","page":100},{"text":"فلا تلزمه الشركة، وإن كان الذي استشركه من أهل التجارة، والقول قول المشتري مع يمينه أن شراءه ذلك لغير التجارة.\nقال: وما اشتراه الرجل من تجارته في حانوته أو بيته فوقف به ناس من أهل تجارته، فاستشركوه، فإن الشركة لا تلزمه وليس مثل اشترائه ذلك في غير حانوته ولا بيته، ونقل ابن التين عن مالك في رواية أشهب فيمن يبتاع سلعة وقوم وقوف، فإذا تم البيع سألوه الشركة، فقال: أما الطعام فنعم، وأما الحيوان فما علمت ذلك فيه، زاد في \"الواضحة\": وإنما رأيت ذلك خوفًا أن يفسد بعضهم على بعض إذا\nلم يقض لهم بهذا.\nقال: فإن حضر الطعام مشتروه وهم أهل ذلك ومن يتجر فيه فلا يختلف المذهب أنهم شركاء، واختلف في غير الطعام. فقال مالك: ما قدمناه عنه. وقال أصبغ: الشركة بينهم في جميع السلع من الأطعمة والعروض والدقيق والحيوان والثياب، واختلف فيما إذا حضرها من ليس من أهل سوقها ولا من يتجر بها. فقال مالك وأصبغ: لا شركة لهم (^١). وقال أصبغ: نعم (^٢).\nفائدة: في الحديث رد على جهلة المتزهدين في اعتقادهم أن سعة الحال مذمومة، نبه عليه ابن الجوزي.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٧/ ٣٣٤ - ٣٣٥.\n(^٢) كذا في الأصول، وهو خطأ ظاهر؛ كيف يقول: لا، ثم يقول: نعم، وقد نقل هذا الكلام العيني في \"عمدة القاري\" ١٠/ ٣٨٨، وقال: وقال أشهب: نعم اهـ.\nوحكى ابن رشد في \"البيان والتحصيل\" ٨/ ٥٠ هذا القول عن ابن الماجشون، والله أعلم.","vol":"16","page":101},{"text":"فرع:\nكل ما جاز أن يملكه رجل جاز أن يملكه رجلان بشراء أو بهبة أو غيرهما، إلا أن الشريك إذا وطئ جارية من مال الشركة فإنهما يتقاومانها، وتصير لأحدهما بثمن قد عرفه؛ لأنه لا تحل الشركة ولا الإعارة في الفروج، ويدرأ عنه الحد بالشبهة.\nفائدة:\nفي الأثر أيضًا القول بالإشارة، ولم يبين ذلك الشيء في أثر عمر هل هو طعام أو غيره؟\nوفي الحديث: أن الصغير إذا عقل عن الشارع شيئًا كان ذلك صحبة، (قاله) (^١) الداودي. قال ابن التين: وفيه نظر.\nوفيه: أن النساء كن يذهبن بالأطفال إليه، وكان يبايع المراهق الذي يطيق القتال، قاله الداودي. قال ابن التين: وفيه نظر، وفيه أنه كان يمسح رأس الصغير؛ لتناله بركة يده.\nوفيه: طلب التجارة، وسؤال الشركة.\n_________\n(^١) في الأصل: قال، والمثبت هو الصواب.","vol":"16","page":102},{"text":"<span data-type='title' id=toc-1829>١٤ - باب الشَّرِكَةِ فِي الرَّقِيقِ</span>\n٢٥٠٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ شِرْكًا لَهُ فِي مَمْلُوكٍ وَجَبَ عَلَيْهِ أَنْ يُعْتِقَ كُلَّهُ، إِنْ كَانَ لَهُ مَالٌ قَدْرَ ثَمَنِهِ يُقَامُ قِيمَةَ عَدْلٍ وَيُعْطَى شُرَكَاؤُهُ حِصَّتَهُمْ وَيُخَلَّى سَبِيلُ المُعْتَقِ\". [انظر: ٢٤٩١ - مسلم: ١٥٠١ - فتح: ٥/ ١٣٧]\n\n٢٥٠٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ شِقْصًا لَهُ فِي عَبْدٍ أُعْتِقَ كُلُّهُ، إِنْ كَانَ لَهُ مَالٌ، وَإِلَّا يُسْتَسْعَ غَيْرَ مَشْقُوقٍ عَلَيْهِ\". [انظر: ٢٤٩٢ - مسلم: ١٥٠٢، ١٥٠٣ - فتح: ٥/ ١٣٧]\nذكر فيه حديث ابن عمر: \"مَنْ أَعْتَقَ شِرْكًا .. \"\nوحديث أبي هريرة: \"مَنْ أَعْتَقَ شِقْصًا .. \"\nوقد سلفا (^١)، والشركة بيع من البيوع تجوز في العبد، وفي كل شيء، وكل ما جاز أن يملكه رجل جاز أن يملكه رجلان بشراء أو هبة أو غيره إلا الوطء، كما ذكرناه آنفًا.\n_________\n(^١) الأول برقم (٢٤٩١) والثاني برقم (٢٤٩٢) كتاب: الشركة، باب: تقويم الأشياء بقيمة عدل.","vol":"16","page":103},{"text":"<span data-type='title' id=toc-1830>١٥ - باب الاِشْتِرَاكِ فِي الهَدْيِ وَالبُدْنِ، وَإِذَا أَشْرَكَ الرَّجُلُ الرَّجُلَ فِي هَدْيِهِ بَعْدَ مَا أَهْدَى</span>\n٢٥٠٥، ٢٥٠٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، أَخْبَرَنَا عَبْدُ المَلِكِ بْنُ جُرَيْجٍ عَنْ عَطَاءٍ، عَنْ جَابِرٍ.\nوَعَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ﵃، قَالَ: قَدِمَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ صُبْحَ رَابِعَةٍ مِنْ ذِي الحَجَّةِ مُهِلِّينَ بِالحَجِّ، لَا يَخْلِطُهُمْ شَيْءٌ، فَلَمَّا قَدِمْنَا أَمَرَنَا فَجَعَلْنَاهَا عُمْرَةً، وَأَنْ نَحِلَّ إِلَى نِسَائِنَا، فَفَشَتْ فِي ذَلِكَ القَالَةُ. قَالَ عَطَاءٌ فَقَالَ جَابِرٌ فَيَرُوحُ أَحَدُنَا إِلَى مِنًى وَذَكَرُهُ يَقْطُرُ مَنِيًّا. فَقَالَ جَابِرٌ بِكَفِّهِ، فَبَلَغَ النَّبِيَّ - ﷺ - فَقَامَ خَطِيبًا فَقَالَ: \"بَلَغَنِي أَنَّ أَقْوَامًا يَقُولُونَ كَذَا وَكَذَا، وَاللهِ لأَنَا أَبَرُّ وَأَتْقَى لله مِنْهُمْ، وَلَوْ أَنِّي اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا أَهْدَيْتُ، وَلَوْلَا أَنَّ مَعِي الهَدْيَ لأَحْلَلْتُ\". فَقَامَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ فَقَالَ: يَا رَسُولَ اللهِ، هِيَ لَنَا أَوْ لِلأَبَدِ فَقَالَ: \"لَا بَلْ لِلأَبَدِ\". قَالَ وَجَاءَ عَلِيُّ بْنُ أَبِي طَالِبٍ -فَقَالَ أَحَدُهُمَا يَقُولُ لَبَّيْكَ بِمَا أَهَلَّ بِهِ رَسُولُ اللهِ - ﷺ -. وَقَالَ: وَقَالَ الآخَرُ لَبَّيْكَ بِحَجَّةِ رَسُولِ اللهِ - ﷺ - فَأَمَرَ النَّبِيُّ - ﷺ - أَنْ يُقِيمَ عَلَى إِحْرَامِهِ، وَأَشْرَكَهُ فِي الهَدْيِ. [انظر: ١٠٨٥، ١٥٥٧ - مسلم: ١٢١٦، ١٢٤٠ - فتح: ٥/ ١٣٧]\nثم ساق حديث جابر وابن عباس: قدِمَ رسولُ الله - ﷺ - صُبح رابعةٍ من ذي الحجة مُهِلِّينَ بِالحَجِّ، لَا يَخْلِطُهُمْ شَيْءٌ، فَلَمَّا قَدِمْنَا أَمَرَنَا فَجَعَلْنَاهَا عُمْرَةً\" .. إلى قوله: وَجَاءَ عَلِيُّ فَقَالَ لبَّيْكَ بِمَا أَهَلَّ بِهِ النبي - ﷺ -، فَأَمَرَهُ أَنْ يُقِيمَ عَلَى إِحْرَامِهِ، وَأَشْرَكَهُ فِي الهَدْيِ.\nوقد سلف في الحج (^١).\n_________\n(^١) برقم (١٥٥٧) باب: من أهلَّ في زمن النبي - ﷺ - كإهلال النبي - ﷺ -.","vol":"16","page":104},{"text":"وقوله: (صُبْحَ رابعة من ذي الحجة) قال الداودي: اختلف فيه، وكان خروجه من المدينة لخمس بقين في ذي القعدة.\nوقوله: (مهلين بالحج لا يخلطه شيء) فيه دلالة واضحة على الإفراد. وقوله: (ففشت في ذلك القالة) هي أنهم كانوا يرون العمرة في أشهر الحج من أفجر الفجور، كما سلف فأجازها الإسلام.\nوقيل: هو فسخ الحج إلى العمرة، كما سلف هناك.\nوقوله في عليّ: (وأشركه في الهدي) الشارع قلد هديه من ذي الحليفة، وقدم عليّ بالبدن فأمره أن يهدي منها هديًا، وكذا جاء في حديث آخر أن عليًّا قدم ومعه الهدي (^١).\nوقال المهلب: لا يصح في هذا الحديث ما ترجم له من الاشتراك في الهدي بغير ما أهدى؛ لأنه ما كان بعد تقليد الهدي وإشعاره، وإنما هو تشريك في الفضل؛ لأنه لا يجوز هبة الهدي ولا بيعه بعد تقليده، وما كان قبل تقليده يمكن الشركة في رقابه وهبته لمن يهدي عنه.\nوأجاب (^٢) ابن بطال فقال: ذكر البخاري في المغازي عن بريدة الأسلمي أنه - ﷺ - كان بعث عليًّا إلى اليمن قبل حجة الوداع، ليقبض الخمس، وقال غير جابر: فقدم عليّ من سعايته. قال النبي - ﷺ -: \"بم أهللت يا علي؟ \". فقال: بما أهلَّ به النبي - ﷺ -. قال: \"فأهد وامكث حرامًا كما أنت\". قال: فأهدى له عليّ هديًا (^٣)، فهذا تفسير قوله: (وأشركه في الهدي) أنه الهدي الذي أهداه عليّ عن رسول الله - ﷺ -.\n_________\n(^١) تقدم برقم (١٧٨٥) كتاب: العمرة، باب: عمرة التنعيم.\n(^٢) ورد بهامش الأصل: يراجع من المغازي ما ذكره.\n(^٣) تعليقًا ذكره البخاري بعد حديث (٤٣٥٢) باب: بعث علي بن أبي طالب - ﵇-.","vol":"16","page":105},{"text":"وجعل له ثوابه. فيحتمل أن يفرده بثواب ذلك الهدي كله، فهو تشريك له في هديه؛ لأنه أهداه عنه - ﷺ - متطوعا من ماله، ويحتمل أن يشركه في ثواب هدي واحد يكون بينهما، كما ضحى - ﷺ - عنه وعن أهل بيته بكبش، وعمن لم يضح من أمته وأشركهم في ثوابه، ويجوز الاشتراك في هدي التطوع، وراجع اختلاف العلماء في الاشتراك في الهدي من الحج، تجده واضحًا.","vol":"16","page":106},{"text":"<span data-type='title' id=toc-1831>١٦ - باب مَنْ عَدَلَ عَشْرًا مِنَ الغَنَمِ بِجَزُورٍ فِي القَسْمِة</span>\n٢٥٠٧ - حَدَّثَنَا مُحَمَّدٌ أَخْبَرَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِيهِ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ جَدِّهِ رَافِعِ بْنِ خَدِيجٍ ﵁ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِذِي الحُلَيْفَةِ مِنْ تِهَامَةَ، فَأَصَبْنَا غَنَمًا وَإِبِلًا، فَعَجِلَ القَوْمُ، فَأَغْلَوْا بِهَا القُدُورَ، فَجَاءَ رَسُولُ اللهِ - ﷺ - فَأَمَرَ بِهَا فَأُكْفِئَتْ، ثُمَّ عَدَلَ عَشْرًا مِنَ الغَنَمِ بِجَزُورٍ، ثُمَّ إِنَّ بَعِيرًا نَدَّ وَلَيْسَ فِي القَوْمِ إِلَّا خَيْلٌ يَسِيرَةٌ، فَرَمَاهُ رَجُلٌ فَحَبَسَهُ بِسَهْمٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ لِهَذِهِ البَهَائِمِ أَوَابِدَ كَأَوَابِدِ الوَحْشِ، فَمَا غَلَبَكُمْ مِنْهَا فَاصْنَعُوا بِهِ هَكَذَا\". قَالَ: قَالَ جَدِّي: يَا رَسُولَ اللهِ إِنَّا نَرْجُو -أَوْ نَخَافُ- أَنْ نَلْقَى العَدُوَّ غَدًا وَلَيْسَ مَعَنَا مُدًى، فَنَذْبَحُ بِالقَصَبِ؟ فَقَالَ: \"اعْجَلْ -أَوْ أَرْنِى-، مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ فَكُلُوا، لَيْسَ السِّنَّ وَالظُّفُرَ، وَسَأُحَدِّثُكُمْ عَنْ ذَلِكَ، أَمَّا السِّنُّ فَعَظْمٌ، وَأَمَّا الظُّفُرُ فَمُدَى الحَبَشَةِ\". [انظر: ٢٤٨٨ - مسلم: ١٩٦٨ - فتح: ٥/ ١٣٩]\nذكر فيه حديث رافع بن خديج السالف قريبًا، وقد شرحناه.\nقوله: فقال: \"اعجل أو أَرْنِ \" وفي نسخة: إِرَنْ (^١). وقيل: صوابه: أيرن، وراجع ذلك تجده واضحًا و(أو) شك من الراوي.\n_________\n(^١) على هامش اليونينية ٣/ ١٤٢ أنها صحيحة لأبي ذر الهروي.","vol":"16","page":107},{"text":"٤٨\nكتاب الرهن","vol":"16","page":109},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1832>٤٨ - كِتَابُ الرَّهْنِ</span>\nهو في اللغة: الثبوت والدوام، ومنه الحالة الراهنة، أي: الثابتة.\nوقال الماوردي: هو: الاحتباس (^١)، ومنه: ﴿كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ (٣٨)﴾ [المدثر: ٣٨]، ورهنت أفصح من أرهنت وهو في الشرع جعل عين مال وثيقة بدين يستوفى منها عند تعذر استيفائه ممن هو عليه.\n\n<span data-type='title' id=toc-1833>١ - باب فِي الرَّهْنِ فِي الحَضَرِ</span>\nوقول الله تعالى: ﴿فَرِهَانٌ مَقْبُوضَةٌ﴾. [البقرة: ٢٨٣]\n\n٢٥٠٨ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ ﵁ قَال: وَلَقَدْ رَهَنَ النَّبِيُّ - ﷺ - دِرْعَهُ بِشَعِيرٍ، وَمَشَيْتُ إِلَى النَّبِيِّ - ﷺ - بِخُبْزِ شَعِيرٍ وَإِهَالَةٍ سَنِخَةٍ، وَلَقَدْ سَمِعْتُهُ يَقُولُ: \"مَا أَصْبَحَ لآلِ مُحَمَّدٍ - ﷺ - إِلَّا صَاعٌ، وَلَا أَمْسَى\". وَإِنَّهُمْ لَتِسْعَةُ أَبْيَاتٍ. [انظر: ٢٠٦٩ - فتح: ٥/ ١٤٠]\nفيه حديث أنس رَهَنَ النَّبِيُّ - ﷺ - دِرْعَهُ بِشَعِيرٍ. وذكره بطوله.\n_________\n(^١) \"الحاوي\" ٦/ ٤.","vol":"16","page":111},{"text":"وقد سلف في باب الشراء بالنسيئة (^١)، وأنه بالمدينة، وهو أصرح من روايته هنا، وقد أسلفنا أن الرهن جائز حضرًا وسفرًا عند جميع الفقهاء، وعن مجاهد تخصيصه بالسفر (^٢).\nقال ابن حزم: صح عنه (^٣).\nوبه قال داود (^٤) لظاهر الآية المذكورة، وحجة الجماعة أن الله تعالى لم يذكر السفر على أن يكون شرطًا في الرهن، وإنما ذكره لأن الغالب فيه أن الكاتب يعدم في السفر، وقد يوجد الكاتب في السفر، ويجوز فيه الرهن، فكذلك الحضر وإن كان الكاتب حاضرًا؛ لأن الرهن إنما هو معنى التوثقة، بدليل قوله تعالى: ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا﴾ الآية [البقرة: ٢٨٣] وكل ما جاز أن يستوثق به في السفر جاز في الحضر كالضمين، وقد رهن سيد الأمة درعه بالمدينة عند يهودي في شعير أخذه لأهله من المدينة -حضرته ووطنه- فطاح قولهم.\nوقال ابن حزم: حديث الباب ليس فيه اشتراط الرهن، ونحن لا نمنع من الرهن بغير شرط في العقد، إنما هو تطوع من الراهن، والتطوع بما لم ينه عنه حسن. قال: فإن ذكر حديث أبي رافع وبعثه النبي - ﷺ - إلى يهودي ليسلفه طعامًا لضيف نزل به فأبى إلا برهن فرهنه درعه، قلنا: هذا حديث تفرد به موسى بن عبيدة الربذي وهو ضعيف (^٥).\n_________\n(^١) ورد بهامش الأصل: باب شراء النبي - ﷺ - بالنسيئة في أول البيع. [هو برقم (٢٠٦٩)].\n(^٢) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ٢١.\n(^٣) \"المحلى\" ٨/ ٨٧.\n(^٤) انظر: \"الحاوي\" ٦/ ٤.\n(^٥) \"المحلى\" ٩/ ٨٧ - ٨٨.","vol":"16","page":112},{"text":"وعند ابن أبي شيبة: كان الحارث والحكم لا يريان بأسًا بالرهن إذا كان على يدي عدل مقبوضًا.\nوعن الشعبي: هو رهن. وقال الحكم: لا يكون رهنًا حتى يقبضه صاحبه، وعن سعيد أنه قرأها: (فرهان مقبوضة). قال: لا يكون الرهن إلا مقبوضًا (^١).\nتنبيه:\nبوب الرهن في الحضر وأتى بالآية، وليس فيها ذكر الحضر، وكذا الحديث، ولكنا أجبنا عنه أنه أسلفه في موضع آخر فأحال عليه.\n_________\n(^١) ثلاثة هذِه الآثار في \"المصنف\" ٤/ ٤٠٣ - ٤٠٤ (٢١٤٦٣ - ٢١٤٦٦).","vol":"16","page":113},{"text":"<span data-type='title' id=toc-1834>٢ - باب مَنْ رَهَنَ دِرْعَهُ</span>\n٢٥٠٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ تَذَاكَرْنَا عِنْدَ إِبْرَاهِيمَ الرَّهْنَ، وَالقَبِيلَ فِي السَّلَفِ، فَقَالَ إِبْرَاهِيمُ حَدَّثَنَا الأَسْوَدُ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّبِيَّ - ﷺ - اشْتَرَى مِنْ يَهُودِيٍّ طَعَامًا إِلَى أَجَلٍ، وَرَهَنَهُ دِرْعَهُ. [انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح: ٥/ ١٤٢]\nذكر فيه حديث عائشة: اشْتَرى مِنْ يَهُودِيٍّ طَعَامًا إِلَى أَجَلٍ، وَرَهَنَهُ دِرْعَهُ.\nوقد سلف أيضًا (^١).\nوترجم له فيما سيأتي باب: الرهن عند اليهود وغيرهم (^٢)، وإنما أراد البخاري أن يستدل بأن الرهن لما جاز في الثمن بالسنة المجمع عليها جاز في المثمن وهو السلم، وبيانه أنه لما جاز أن يشتري الرجل طعامًا أو عرضًا بثمن إلى أجل ويرهن في الثمن رهنًا، كذلك يجوز إذا دفع عينًا سلمًا في عرض طعام أو غيره أن يأخذ في الشيء المسلم فيه رهنًا، وكل ما جاز تملكه وبيعه جاز رهنه.\nوفي رهنه درعه عند اليهودي دلالة أن متاجرة أهل الكتاب والمشركين جائزة، إلا أن أهل الحرب لا يجوز أن يباع منهم السلاح ولا كل ما يتقوون به على أهل الإسلام، ولا أن يرهن ذلك عندهم، وكان هذا اليهودي الذي رهنه من أهل المدينة، وممن لا يخشى منه غائلة ولا مكيدة للإسلام، ولم يكن حربيًّا.\n_________\n(^١) برقم (٢٠٦٨) كتاب: البيوع، باب: شراء النبي - ﷺ - بالنسيئة.\n(^٢) هو الآتي رقم (٥).","vol":"16","page":114},{"text":"فائدة:\nفي الحديث الأول (^١) أن الشعير كان أكثر أكله، وصرح به الداودي، وفي إهداء أنس ما ذكر إهداء ما تيسر،\nوالإهاله: الودك، والسنخة: المتغيرة الرائحة. وقال الداودي: الإهالة: القُلة وفيها سمن تغير طعمه شيئًا.\nوفيه: جواز رهن السلاح عند الذمي، وذلك أن من أمنه فأنت آمن منه بخلاف الحربي، وقد سلف.\nوفي الحديث الثاني: تذاكرنا الرهن والكفيل في السلف، وفي نسخة: والقبيل -بالقاف (^٢) - وهو الحميل أيضًا. واحتج به بعضهم على اليمين مع الشاهد، فقوله: ﴿وَإِنْ كُنْتُمْ عَلَى سَفَرٍ﴾ الآيه [البقرة: ٢٨٣]؛ لأنه لم يأمر بما لا نفع فيه، وفيه أن الرهن يقوم مقام الشاهد ويؤيده ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا﴾ فأخبر أن المرتهن لم يأتمن الراهن، فصار القول قوله إلى مبلغ قيمة الرهن، وأباه بعضهم. وقال: لا يحلف مع الرهن بخلاف الشاهد، ومن الغريب أن بعضهم منع أخذ الرهن إلا في السلم، حكاه ابن التين.\n_________\n(^١) يعني حديث (٢٥٠٨).\n(^٢) وهذِه اللفظة التي اعتمدت في متن اليونينية ٣/ ١٤٢.","vol":"16","page":115},{"text":"<span data-type='title' id=toc-1835>٣ - باب رَهْنِ السِّلَاحِ</span>\n٢٥١٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ لِكَعْبِ بْنِ الأَشْرَفِ؟ فَإِنَّهُ آذَى اللهَ وَرَسُولَهُ - ﷺ -\". فَقَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَنَا. فَأَتَاهُ فَقَالَ: أَرَدْنَا أَنْ تُسْلِفَنَا وَسْقًا أَوْ وَسْقَيْنِ. فَقَالَ ارْهَنُونِي نِسَاءَكُمْ. قَالُوا: كَيْفَ نَرْهَنُكَ نِسَاءَنَا، وَأَنْتَ أَجْمَلُ العَرَبِ؟ قَالَ: فَارْهَنُونِي أَبْنَاءَكُمْ. قَالُوا كَيْفَ نَرْهَنُ أَبْنَاءَنَا فَيُسَبُّ أَحَدُهُمْ، فَيُقَالُ: رُهِنَ بِوَسْقٍ أَوْ وَسْقَيْنِ؟ هَذَا عَارٌ عَلَيْنَا وَلَكِنَّا نَرْهَنُكَ اللأْمَةَ -قَالَ سُفْيَانُ يَعْنِي: السِّلَاحَ- فَوَعَدَهُ أَنْ يَأْتِيَهُ، فَقَتَلُوهُ، ثُمَّ أَتَوُا النَّبِيَّ - ﷺ - فَأَخْبَرُوهُ.\nذكر فيه حديث جابر قال: قال رسول الله - ﷺ - \"مَنْ لِكَعْبِ بْنِ الأَشْرَفِ؟ فَإنَّهُ قَدْ آذى اللهَ وَرَسُولَهُ\". إلى أن قال: وَلَكِنَّا نَرْهَنُكَ اللأْمَةَ -يَعْنِي: السَّلَاحَ- وفيه: فَقَتَلُوهُ.\nوليس (^١) فيه ما بوب له؛ لأنهم لم يقصدوا إلا الخديعة.\nقال ابن إسحاق: وكعب كان من طيء، وكانت أمه من بني النضير، وكان يعادي رسول الله - ﷺ - ويحرض المشركين عليه، فلما أصيب المشركون ببدر خرج إلى مكة يحرض على النبي - ﷺ -، ثم رجع إلى المدينة يشبب بنساء المسلمين حتى آذاهم. فقال رسول الله - ﷺ -: \"مَنْ له؟ فإنَّهُ قد آذى الله ورسوله\" (^٢).\n_________\n(^١) ورد بهامش الأصل: يحتمل أنه إنما قصدوا الخديعة مع الصدق في الذي يجوز رهنه إذ لو أرادوا الخديعة فقط لقالوا: نعم نرهنك أبناءنا، أو وافقوه أيضًا على النساء، فلما عدلوا عن هذين الشيئين وذكروا اللأمة، كان ظاهر ذلك أن رهنها جائز والظاهر أيضًا أن رهنها كان متعارفًا عندهم. ويحتمل أنهم إنما ذكروا اللأمة لخديعة لئلا ينكر عليهم وهذا هو الظاهر لا لمشاهدة منصوصة في بعض طرقه.\n(^٢) \"سيرة ابن إسحاق\" ص ٢٩٧.","vol":"16","page":116},{"text":"ولم يكن بنو النضير ذمة لرسول الله - ﷺ -، ولم يكن كعب في عهد لرسول الله - ﷺ -، يوضحه إعلانه بأنه آذى الله ورسوله على رءوس الناس، وكيف يكون في عهد من شكوا منه الأذى، بل كان ممتنعًا بقومه في حصنه، وكان المسلمون يقنعون منه بالقعود عن حربهم، وإنما كانت بينهم مسالمة وموافقة للجيرة، وكان - ﵇ - يمسك عنهم لإمساكهم عنه من غير عهد ولا عقد، ولو كان لكعب عهد انتقض بالأذى ووجب عليه، ولكان بقول: \"مَنْ لكعب، فإنه قد آذى الله ورسوله\" نابذًا إليه عهده ومسقطًا بذلك ذمته، ولو كان من أهل العهد والذمة لوجب حربه واغتياله بكل وجه، فمن لام الشارع على ذلك فقد كذَّب الله في قوله: ﴿فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ (٥٤)﴾ [الذاريات: ٥٤] ووصف رسوله بما لا يحل له بما نزهه الله عنه والله ولي الانتقام منه وسيكون لنا عودة إليه -إن شاء الله- في الجهاد، ولم يجز أن يرهن عند ابن الأشرف سلاح ولا شيء مما يتقوى به على أذى المسلمين وليس قولهم له: نرهنك اللأمة بما يدل على جواز رهن السلاح عند الحربي، وإنما كان ذلك من معاريض الكلام المباحة في الحرب وغيره.\nقال السهيلي في قوله: \"من لكعب بن الأشرف .. \" إلى آخره جواز قتل من سبه وإن كان ذا عهد خلافًا لأبي حنيفة، فإنه لا يرى قتل الذمي في مثل هذا (^١).\nوزعم المازري أنه إنما قتله؛ لأنه نقض العهد وكان عاهده أنه لا يعين عليه، ثم جاءه مع أهل الحرب وأغرى قريشًا وغيرهم حتى اجتمعوا بأحد (^٢).\n_________\n(^١) \"الروض الأنف\" ٣/ ١٤٥.\n(^٢) \"المعلم بفوائد مسلم\" ٢/ ١٥٤.","vol":"16","page":117},{"text":"وكذا ذكره الخطابي زاد: وقال شعرًا (^١)، يعني: قبيحًا مفظعًا. وكذا قال ابن التين: قَتْلُه كعبًا؛ لأنه نكث ما عاهد عليه وأخفر الذمة.\nوقوله: (\"آذى الله\") يحتمل أن يريد أن من آذى رسوله، فقد آذى مُرْسِلَهُ أو يريد تكذيبه بما أنزل الله وهو مجاز؛ لأن الرب -ﷻ- لا يدركه أذى (^٢)، وفيه جواز الكذب لمصلحة، وفي رواية أنه قال: إن محمدًا عنانا (^٣) وسألنا الصدقة (^٤). واللأمة: السلاح. قال ابن التين: قال اللغويون اللأمة مهموزة: الدرع، وجمعها لؤم على غير قياس، كأنه جمع لؤمة وهي الحديدة التي يحرث بها.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٦٠ - ١٢٦١.\n(^٢) اعلم أولًا: أن لفظ الأذى في اللغة هو لما خفّ أمره وضعف أثره. قاله ابن تيمية في \"الصارم المسلول\" ص ٥٩.\nئانيًا: ليس أذاه -﷾- من جنس الأذى الحاصل للمخلوقين كما أن سخطه وغضبه وكراهته ليست من جنس ما للمخلوقين. قاله ابن القيم في \"الصواعق المرسلة\" ٤/ ١٤٥١.\nثالثًا: أن المجاز اختلف في أصل وقوعه، قال أبو إسحاق الإسفرائيني، وأبو علي الفارسي أنه لا مجاز في اللغة أصلًا كما عزاه لهما ابن السبكي في \"جمع الجوامع\"، وإن نَقَلَ عن الفارسي تلميذُهُ أبو الفتح: أن المجاز غالب على اللغات كما ذكره عنه صاحب \"الضياء اللامع\"، وكل ما يسميه القائلون بالمجاز مجازا فهو عند من يقول بنفي المجاز أسلوب من أساليب اللغة العربية. قاله الشنقيطي في \"منع جواز المجاز\" ص ٦.\nرابعًا: أن من آذى رسول الله فقد آذى الله.\nخامسًا: أن الأذى قد فسر كما في \"سيرة ابن إسحاق\" ص ٢٩٧: فإن كعب بن الأشرف لما علم بهزيمة المشركين في بدر أتى مكة وجعل يحرض على رسول الله - ﷺ -، وينشد الأشعار ويبكي على أصحاب القليب من قريش، ثم رجع إلى المدينة فشبب بأم الفضل ابنة الحارث، ثم شبب بنساء المسلمين، فقال - ﷺ -: \"من لكعب بن الأشرف فقد آذى الله ورسوله\".\n(^٣) ورد بهامش الأصل: إنما قال ذلك بإذنه له - ﵇ - بأن يقول.\n(^٤) ستأتي برقم (٣٠٣١) كتاب: الجهاد والسير، باب: الكذب في الحرب.","vol":"16","page":118},{"text":"<span data-type='title' id=toc-1836>٤ - باب الرَّهْنُ مَرْكُوبٌ وَمَحْلُوبٌ</span>\nوَقَالَ مُغِيرَةُ، عَنْ إِبْرَاهِيمَ: تُرْكَبُ الضَّالَّةُ وَتُحْلَبُ بِقَدْرِ عَلَفِهَا، وَالرَّهْنُ مِثْلُهُ.\n\n٢٥١١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَقُولُ: \"الرَّهْنُ يُرْكَبُ بِنَفَقَتِهِ، وَيُشْرَبُ لَبَنُ الدَّرِّ إِذَا كَانَ مَرْهُونًا\". [٢٥١٢ - فتح: ٥/ ١٤٣]\n\n٢٥١٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا زَكَرِيَّاءُ، عَنِ الشَّعْبِيِّ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -. \"الرَّهْنُ يُرْكَبُ بِنَفَقَتِهِ إِذَا كَانَ مَرْهُونًا، وَلَبَنُ الدَّرِّ يُشْرَبُ بِنَفَقَتِهِ إِذَا كَانَ مَرْهُونًا، وَعَلَى الذِي يَرْكَبُ وَيَشْرَبُ النَّفَقَةُ\". [انظر: ٢٥١١ - فتح: ٥/ ١٤٣]\nثم ساق حديث أبي هريرة بلفظين (^١):\n\"الرَّهْنُ يُرْكَبُ بِنَفَقَتِهِ، وَيُشْرَبُ لَبَنُ الدَّرِّ إِذَا كانَ مَرْهُونًا\".\nوالآخر: \"الظهر يُرْكَبُ بِنَفَقَتِهِ إِذَا كَانَ مَرْهُونًا، وَلَبَنُ الدَّرِّ يُشْرَبُ بِنَفَقَتِهِ إِذَا كانَ مَرْهُونًا، وَعَلَى الذِي يَرْكَبُ وَيَشْرَبُ النَّفَقَة\".\nالشرح:\nأثر إبراهيم حمله ابن التين على موضع لا إمام فيه، فإن كان فيه إمام فيكون ذلك بإذنه.\nقال ابن حزم: روينا من طريق حماد بن سلمة، عن حماد بن أبي\nسليمان، عن إبراهيم النخعي فيمن ارتهن شاة ذات لبن، فقال: يشرب المرتهن من لبنها بقدر ثمن علفها، فإن استفضل من اللبن بعد\n_________\n(^١) ورد في الأصل تعليق على الكلمة نصه: من طريقين.","vol":"16","page":119},{"text":"ثمن العلف فهو ربا. قال: وهذِه الزيادة من إبراهيم لا تقوم بها حجة (^١).\nوعموم قوله - ﷺ - أحب إلينا، ولفظ ترجمة الباب حديث أخرجه الحاكم من حديث أبي هريرة ﵁ أن رسول الله - ﷺ - قال: \"الرهن مركوب ومحلوب\" ثم قال: إسناده على شرط الشيخين (^٢).\nولما ساقه البيهقي قال في آخره، قال: يعني: الأعمش، فذكر ذلك لإبراهيم فقال: إن كانوا ليكرهون أن يستمتعوا من الرهن بشيء وفي لفظ فكره أن ينتفع منه بشيء (^٣).\nوحديث أبي هريرة من أفراده، ولما خرجه أبو داود، قال: هو عندنا صحيح (^٤).\nوقال الترمذي: لا نعرفه مرفوعًا إلا من حديث الشعبي عن أبي هريرة، وقد روى غيرُ واحد هذا الحديث عن الأعمش، عن أبي صالح، عن أبي هريرة موقوفًا (^٥).\nوقال الدارقطني: رفعه أبو الحارث نصر بن حماد الوراق، عن شعبة، عن الأعمش، وروي عن وهب بن جرير أيضًا مرفوعًا، وغيرهما يرويه عن شعبة موقوفًا وهو الصواب. قال: ورفعه أيضًا لوين، عن عيسى بن يونس، عن الأعمش، والمحفوظ عن الأعمش وقفه على أبي هريرة، ورواه خلاد الصفار عن منصور، عن أبي صالح مرفوعًا، وغيره وقفه وهو أصح (^٦).\n_________\n(^١) \"المحلى\" ٨/ ٩٠ - ٩١.\n(^٢) \"المستدرك\" ٢/ ٥٨.\n(^٣) \"السنن الكبرى\" ٦/ ٣٨.\n(^٤) برقم (٣٥٢٦).\n(^٥) \"سنن الترمذي\" ٣/ ٥٥٥.\n(^٦) \"علل الدارقطني\" ١٠/ ١١٢ - ١١٤.","vol":"16","page":120},{"text":"وعند ابن حزم من حديث زكريا عن الشعبي عنه مرفوعًا: \"إذا كانت الدابة مرهونة فعلى المرتهن علفها، ولبن الدر يُشرب، وعلى الذي يشرب نفقته، وتركب\".\nوقال: هذِه الزيادة إنما هي من طريق إسماعيل بن سالم الصائغ مولى بني هاشم، عن هشيم، فالتخليط من قبله لا من قبل هشيم (^١).\nقلت: إسماعيل احتج به مسلم وتابعه زياد بن أيوب عند الدارقطني ويعقوب الدورقي عند البيهقي، إذا تقرر ذلك فاختلف العلماء فيمن له منفعة الرهن من الركوب واللبن وغيرهما على قولين:\nأحدهما: أنه للراهن، ليس للمرتهن أن ينتفع بشيء من ذلك، قاله الشعبي وابن سيرين.\nقال النخعي: كانوا يكرهون ذلك، وهو قول الشافعي، فإن للراهن أن يركب الرهن ويشرب لبنه بحق نفقته عليه، وتأوي في الليل إلى المرتهن (^٢).\nوثانيهما: نعم رخصت فيه طائفة أن ينتفع المرتهن من الرهن بالركوب والحلب دون سائر الأشياء، على لفظ الحديث أن الرهن مركوب ومحلوب، وهو قول أحمد وإسحاق (^٣) والزهري.\nوقال أبو ثور: إن كان الراهن لا ينفق عليه وتركه في يد المرتهن فأنفق عليه، فله ركوبه واستخدامه (^٤) على ظاهر الحديث، وعن\n_________\n(^١) \"المحلى\" ٨/ ٩١ - ٩٢.\n(^٢) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٧، \"الحاوي\" ٦/ ٢٠٦.\n(^٣) انظر: \"مسائل أحمد وإسحاق برواية الكوسج\" ٢/ ٥٣، \"المغني\" ٦/ ٥١١.\n(^٤) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٣.","vol":"16","page":121},{"text":"الأوزاعي والليث مثله (^١)، ولا يجوز عند مالك والكوفيين للراهن الانتفاع بالرهن وركوبه بعلفه وغلَّته لربه (^٢)، واحتج الطحاوي لأصحابه فقال: أجمع العلماء على أن نفقة الرهن على الراهن لا على المرتهن، وأنه ليس على المرتهن استعمال الرهن.\nقال: والحديث مجمل فيه لم يبين فيه الذي يركب ويشرب، فمن أين جاز للمخالف أن يجعله للراهن دون المرتهن؟ ولا يجوز حمله على أحدهما إلا بدليل.\nقال: وروى هشيم، عن زكرياء، عن الشعبي فساق ما ذكره ابن حزم، ثم قال: فدل هذا الحديث أنّ المَعْنِيَّ بالركولب وشرب اللبن في الحديث الأول هو المرتهن لا الراهن، فجعل ذلك له وجعلت النفقة عليه بدلًا مما ينقص منه، وكان هذا -والله أعلم- وقت كون الربا مباحًا، ولم يُنْهَ حينئذ عن قرض جر منفعة، ولا عن أخذ الشيء بالشيء إن كانا غير متساويين، ثم حُرِّم الربا بعد ذلك، وحُرّم كل قرض جر منفعة، ونهي عن أخذ الشيء بالشيء إن كانا غير متساويين، وحرمت أشكاله كلها، وردت الأشياء المأخوذة إلى أبدالها المساوية لها وحرم بيع اللبن في الضرع، ودخل في ذلك النهي عن النفقة التي يملك بها المنفق لبنًا في الضرع، وتلك النفقة غير موقوف على مقدارها، واللبن كذلك أيضًا، فارتفع بنسخ الربا أن تجب النفقة على المرتهن بالمنافع التي تجب له عوضًا منها وباللبن الذي يحلبه فيشربه.\n_________\n(^١) انظر: \"أحكام القرآن\" للجصاص ١/ ٧٢٥.\n(^٢) انظر: \"أحكام القرآن\" للجصاص ١/ ٧٢٤.","vol":"16","page":122},{"text":"ويقال لمن جوز للراهن استعمال الرهن، أيجوز للراهن أن يرهن دابة هو راكبها؟ فلا يجد بدًّا من أن يقول: لا، فيقال له: فإذا كان الرهن لا يجوز إلا أن يكون مُخَلًّى بينه وبين المرتهن فيقبضه ويصير في يد دون الراهن، كما وصف الله تعالى الرهن بقوله: ﴿فَرِهَانٌ مَقْبُوضَةٌ﴾ [البقرة: ٢٨٣] فقد ثبت أن دوام القبض في الرهن لا بد منه؛ إذ كان الرهن إنما هو وثيقة في يد المرتهن بالدين، وقد أجمعت الأُمَّةُ أن الأَمَةَ المرهونة لا يجوز للراهن أن يطأها، فكذلك لا يجوز له خدمتها، وللمرتهن منعه، وهو قول أبي حنيفة وصاحبيه.\nقال الشعبي: لا ينتفع من الرهن بشيء. فهذا الشعبي روى الحديث وأفتى بخلافه، ولا يجوز عليه ذلك إلا وهو عنده مخصوص (^١).\nوقال ابن القاسم عن مالك: إذا خلى المرتهن بين الراهن وبين الرهن يركبه أو يعيره أو يسكنه لم يكن رهنًا، وإذا أجره المرتهن بإذن الراهن أو أعاره لم يخرج من الرهن والأجرة لرب الرهن، ولا يكون الكراء رهينة إلا أن يشترط المرتهن، فإذا اشترط في البيع أن يرتهن ويأخذ حقه من الكراء، فإن مالكًا كرهه، وإن كان البيع وقع بهذا الشرط إلى أجل معلوم فإن ذلك يجوز عند مالك في الدور والأرضين\nوكرهه في الحيوان والثياب؛ إذ لا يدري كيف ترجع إليه، وكرهه في القرض؛ لأنه يصير سلفًا جر منفعة (^٢).\nوقال الكوفيون: إذا أجر المرتهن بإذن الراهن أو أجره الراهن بإذن المرتهن، فقد خرج من الرهن (^٣)، وحكم الضالة مخالف لحكم الرهن\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٩٩ - ١٠٠.\n(^٢) انظر: \"المدونة\" ٤/ ١٦٣.\n(^٣) انظر: \"تحفة الفقهاء\" ٣/ ٤٤، \"المبسوط\" ٢١/ ١٠٨.","vol":"16","page":123},{"text":"عند مالك وغيره. وقال مالك: إذا أنفق على الضالة من الإبل والدواب فله أن يرجع بذلك على صاحبها إذا جاء وإن أنفقها بغير أمر السلطان، وله أن يحبس ذلك بالنفقة إذ لا يقدر على صاحبها، ولابد من النفقة عليها، والرهن يأخذ راهنه بنفقته، فإن غاب رفع ذلك إلى الإمام (^١).\nوقال أبو حنيفة والشافعي: إن أنفق بغير أمر القاضي فهو متطوع، وإن كان بأمره فهو دين على صاحبها (^٢).\nفائدة: قوله: \"ويشرب لبن الدر\" هو من باب إضافة الشيء إلى نفسه؛ لأن الدر اللبن مثل قوله: ﴿وَحَبَّ الحَصِيدِ﴾، نبه عليه ابن التين.\nخاتمة: لخص ابن التين الخلاف في المسألة، فقال: اختلف الناس في تأويل الحديث فذهب مالك والشافعي إلى أن المنافع لربه والنفقة عليه، وذهب أحمد وإسحاق والزهري إلى أن المرتهن ينتفع من\nالرهن بقدر النفقة.\nقال أحمد: وليس له أن ينتفع منه بشيء سواهما (^٣)، وذكر أن الدر ملك المرتهن دون الراهن (^٤).\nوقال أبو حنيفة: لا يملك الراهن والمرتهن شيئًا من منافع الرهن وتكون ضائعة، ولو كان الرهن عبدًا كسوبًا لعطل عن العمل أصحاب الرهن حتى يؤدى الدين.\nولا يجوز عند مالك أن يعقد الرهن على أن تعطل المنافع، وهذِه\n_________\n(^١) انظر: \"المدونة\" ٤/ ١٦١.\n(^٢) انظر: \"تحفة الفقهاء\" ٣/ ٤٤، \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٨.\n(^٣) انظر: \"المغني\" ٦/ ٥١١، ٥١٢.\n(^٤) في هذا القول نظر؛ قال ابن قدامة: وإذا انتفع المرتهن بالرهن حُسب من دينه بقدر ذلك قال أحمد: يوضع عن الراهن بقدر ذلك؛ لأن المنافع ملك الراهن، فإذا استوفاها فعليه قيمتها في ذمته للراهن اهـ. \"المغني\" ٦/ ٥١٣.","vol":"16","page":124},{"text":"الأحاديث حجة على أبي حنيفة، ودليلنا على ذلك قوله - ﷺ -: \"الرهن من راهنه له غنمه وعليه غرمه\" (^١) وإن شرط أن منفعة الرهن للمرتهن في قرضٍ أو بيعٍ فسخ ذلك، إلا أن يضرب أجلًا فيجوز في البيع إذا كان عقارًا، واختلف إذا كان حيوانًا أو ثيابًا فكرهه مالك وأجازه ابن القاسم (^٢)، ولا تدخل الغلة في الرهن عند مالك (^٣). وقال أبو حنيفة: تكون رهنًا مع الأصول (^٤).\nواختلف إذا كان الرهن غنمًا وعليه صوف نام، فأدخله في الرهن ابن القاسم، وخالفه أشهب (^٥)، والولد عند مالك داخل في الرهن مع أمه (^٦)، فإن أنفق عليه فنفقته في ذمة الراهن، وليس له حبسه عند ابن القاسم (^٧)، خلافًا لأشهب فإنه قال: هو أحق به كالضالة إذا كانت بغير أمرِ الراهن (^٨). وقال ابن مسلمة: النفقة مبدَّاة على الدين (^٩).\n_________\n(^١) رواه ابن حبان ١٣/ ٢٥٨ (٥٩٣٤)، والدارقطني ٣/ ٣٢، ٣٣ وقال: حسن.\nوالحاكم ٢/ ٥١، ٥٢ وقال: صحيح على شرط الشيخين.\nبلفظ: لا يغلق الرهن .....\n(^٢) انظر: \"المدونة\" ٤/ ١٦٣.\n(^٣) انظر: \"النوادر والزيادات\" ١٠/ ١٧٩ - ١٨٠، \"المنتقى\" ٥/ ٢٤١.\n(^٤) انظر: \"تبيين الحقائق\" ٦/ ٩٤، \"الجوهرة النيرة\" ١/ ٤٣٦.\n(^٥) انظر: \"المنتقى\" ٥/ ٢٤١.\n(^٦) انظر: \"المدونة\" ٤/ ١٥٦.\n(^٧) في نسبه هذا القول لابن القاسم نظر، فقد نَصَّ على خلافه فقال:\nإذا أنفق المرتهن على الرهن بأمر ربه فهو سلف، ولا يكون في الرهن إلا بشرط أنه رهن، إلا أن له حبسه بما أنفق وبدينه اهـ. انظر: \"المدونة\" ٤/ ١٦١، \"النوادر والزيادات\" ١٠/ ١٨٤ - ١٨٥، \"التاج والإكليل\" ٦/ ٥٧٢.\n(^٨) انظر: \"النوادر والزيادات\" ١٠/ ١٨٤ - ١٨٥، \"المنتقى\" ٥/ ٢٥٤ - ٢٥٥.\n(^٩) لم أقف عليه من قول ابن مسلمة، ووجدته لابن القاسم كما في \"التاج والإكليل\" ٦/ ٥٧٥.","vol":"16","page":125},{"text":"<span data-type='title' id=toc-1837>٥ - باب الرَّهْنِ عِنْدَ اليَهُودِ وَغَيْرِهِمْ</span>\n٢٥١٣ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتِ اشْتَرَى رَسُولُ اللهِ - ﷺ - مِنْ يَهُودِيٍّ طَعَامًا وَرَهَنَهُ دِرْعَهُ.\n[انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح: ٥/ ١٤٥]\nذكر فيه حديث عائشة، وقد سلف بفقهه (^١).\n_________\n(^١) سلف فقهه في شرح حديث (٢٥٠٩).","vol":"16","page":126},{"text":"<span data-type='title' id=toc-1838>٦ - باب إِذَا اخْتَلَفَ الرَّاهِنُ وَالمُرْتَهِنُ وَنَحْوُهُ (^١)، فَالبَيِّنَةُ عَلَى المُدَّعِي، وَاليَمِينُ عَلَى المُدَّعَى عَلَيْهِ</span>\n٢٥١٤ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: كَتَبْتُ إِلَى ابْنِ عَبَّاسٍ، فَكَتَبَ إِلَى أَنَّ النَّبِيَّ - ﷺ - قَضَى أَنَّ اليَمِينَ عَلَى المُدَّعَى عَلَيْهِ. [٢٦٦٨، ٤٥٥٢ - مسلم: ١٧١١ - فتح: ٥/ ١٤٥]\n٢٥١٥، ٢٥١٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ ﵁: \"مَنْ حَلَفَ عَلَى يَمِينٍ يَسْتَحِقُّ بِهَا مَالًا وَهْوَ فِيهَا فَاجِرٌ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\" فَأَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ فَقَرَأَ إِلَى: ﴿عَذَابٌ أَلِيمٌ﴾ [آل عمران: ٧٧].\nثُمَّ إِنَّ الأَشْعَثَ بْنَ قَيْسٍ خَرَجَ إِلَيْنَا فَقَالَ مَا يُحَدِّثُكُمْ أَبُو عَبْدِ الرَّحْمَنِ؟ قَالَ: فَحَدَّثْنَاهُ قَالَ: فَقَالَ: صَدَقَ، لَفِيَّ وَاللهِ أُنْزِلَتْ، كَانَتْ بَيْنِي وَبَيْنَ رَجُلٍ خُصُومَةٌ فِي بِئْرٍ، فَاخْتَصَمْنَا إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"شَاهِدُكَ أَوْ يَمِينُهُ\". قُلْتُ: إِنَّهُ إِذًا يَحْلِفُ وَلَا يُبَالِي. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ عَلَى يَمِينٍ يَسْتَحِقُّ بِهَا مَالًا هُوَ فِيهَا فَاجِرٌ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\". فَأَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ، ثُمَّ اقْتَرَأَ هَذِهِ الآيَةَ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ إِلَى: ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾.\nذكر فيه حديث ابن أَبِي مُلَيْكَةَ قَالَ: كَتَبْتُ إِلَى ابن عَبَّاسٍ، فَكَتَبَ إِلَيَّ أَنَّ النَّبِيَّ - ﷺ - قَضَى أَنَّ اليَمِينَ عَلَى المُدَّعَى عَلَيْهِ ..\nوأخرجه مسلم أيضًا (^٢)، وفي إسناده نافع بن عمر الحافظ المكي الثقة، مات سنة تسع وستين ومائة. وابن أبي مليكة اسمه عبد الله بن\n_________\n(^١) ورد بهامش الأصل: وغيرهما.\n(^٢) برقم (١٧١١) كتاب: الأقضية، باب: اليمين على المدعى عليه.","vol":"16","page":127},{"text":"عبيد الله بن أبي مليكة زهير بن عبد الله بن جدعان المكفوف القاضي، مات سنة سبع عشرة ومائة. وفي الترمذي مضعفًا من حديث عبد الله بن عمرو مرفوعًا: \"البينة على المدعي واليمين على المدعى عليه\" (^١).\nوذكر فيه حديث أبي وائل قال: قَالَ عَبْدُ اللهِ ﵁: مَنْ حَلَفَ عَلَى يَمِينٍ يَسْتَحِقُّ بِهَا مَالًا وَهْوَ فِيهَا فَاجِرٌ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ فَأَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ فَقَرَأَ إِلَى: ﴿عَذَابٌ أَلِيمٌ﴾، ثُمَّ إِنَّ الأَشعَثَ بْنَ قَيْسٍ خَرَجَ إِلَيْنَا فَقَالَ: فيَّ أُنْزِلَتْ. وساق الحديث، وقد سلف (^٢)، والتبويب يدل على أن مذهبه أن الرهن لا يكون عليه شاهد، كما نبه عليه ابن التين.\nوإذا اختلف الراهن والمرتهن في مقدار الدين والرهن قائم، فقال الراهن: رهنتك بعشرة دنانير. وقال المرتهن: بعشرين. فقال أبو حنيفة وأصحابه والشافعي والثوري وأحمد وإسحاق وأبو ثور: القول قول الراهن مع يمينه (^٣). وقالوا: المرتهن مدعٍ، فإذا لم يكن له بينة حلف الراهن؛ لأنه مدعى عليه على ظاهر السنة في الدعوى لو لم يكن ثم رهن، ولا يلزم الراهن من الدين إلا ما أقر به أو قامت عليه بينة.\nوفيه قول ثان: وهو أن القول قول المرتهن ما لم يجاوز دينه قيمة رهنه، روي هذا عن الحسن وقتادة ونحوه قال مالك: مع يمينه بما بينه وبين قيمة الرهن؛ لأن الرهن كشاهد للمرتهن إذا حازه، وإذا\n_________\n(^١) برقم (١٣٤١) وقال: حديث في إسناده مقال.\n(^٢) برقم (٢٣٥٦، ٢٣٥٧) كتاب: المساقاة، باب: الشرب ومن رأى صدقة الماء وهبته ووصيته جائزة.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ٣٠٧، \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٣، \"المغني\" ٦/ ٥٢٤ - ٥٢٥.","vol":"16","page":128},{"text":"ادعى أكثر من قيمة الرهن لم يصدق في الزيادة، ويكون القول قول الراهن مع يمينه، ويبرأ من الزيادة على قيمته ويؤدي قيمته.\nوحجته أن الراهن مدعٍ لاستحقاق أخذ الرهن وإخراجه عن يد المرتهن، والمرتهن منكر أن يكون الراهن مستحقًّا لذلك بما ذكره، (فاليمين) (^١) على المرتهن؛ لأن الراهن معترف بكونه رهنًا في يد المرتهن، والرهن وثيقة بالحق وشاهد له كالشهادة أنها وثيقة بالحق ومصدق له فأشبه اليد، فصار القول قول من في يده الرهن إلى مقدار قيمته، وإنما كان القول قول المرتهن فيما زاد على قيمة الرهن؛ لأن المرتهن مدعٍ جملة ما يذكره من الحق، فعليه أن يحلف على جملة ذلك، ثم له مما (حلف) (^٢) عليه قدر ما شهد الرهن له من قيمته، فيكون كالشاهد واليمين؛ لأن المرتهن لا شهادة له فيما يذكره فيما زاد على قيمة الرهن، فصار مدعيًا لذلك والراهن مدعى عليه، فكان حكم ذلك حكم المدعِي والمدعَى عليه فإما بينة المدعي أو يمين المدعَى عليه (^٣).\nوقوله: (فكتب إليَّ ابن عباس) فيه العمل بالكتابة كالإجازة. قال الداودي: والحديث خرج مخرج العموم وأريد به الخصوص. قال ابن التين: والأولى أن يقال: إنها نازلة في عين والأفعال لا عموم لها\nكالأقوال على الأصح، وقد جاء في حديث: \"إلا في القسامة\" (^٤)\n_________\n(^١) في الأصل: في اليمين وهو خطأ والمثبت هو الصواب كما في \"شرح ابن بطال\" ٧/ ٣٣.\n(^٢) في الأصل: حلفه، والمثبت من \"ابن بطال\".\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٣٢ - ٣٣.\n(^٤) رواه الدارقطني ٣/ ١١١، والبيهقي ٨/ ١٢٣، وضعفه الألباني في \"ضعيف الجامع\" (٢٣٨٤) من حديث ابن عمر.","vol":"16","page":129},{"text":"أي: فإنها على المدعي إذا قال: دمي عند فلان. وادعى ابن التين أن الشافعي وأبا حنيفة وجماعة من متأخري المالكية أبَوْا ذلك، ثم قال: وقيل: يحلف المدعي وإن لم يقل الميت: دمي عند فلان، وهو قول شاذ لم يقله أحد من فقهاء الأمصار. وقالت فرقة: لا يجب القتل إلا ببينة أو اعتراف القاتل وإلا أخرت أيمان المظلومين.\nقال: ويؤيد ما ذكروه ما رواه مالك والبخاري وغيرهما أنه - ﵇ - قال: \"لو يعطى الناس بدعواهم لادَّعَى ناس دماءَ قومٍ وأموالهَم، لكن البينة على من ادَّعَى واليمين على من أنكر\" (^١).\nقلت: هذا -أعني: قوله: \"واليمين على من أنكر\"- ليس في البخاري ولا في \"الموطأ\" فيما أعلم، وقد أسلفناها (^٢) بإسناد ضعيف وانفصل عنه بعض من قال بالأول وبحمله على ما في حديث حويصة\nومحيصة من إظهار العداوة بين المسلمين واليهود (^٣).\n_________\n(^١) سيأتي بهذا اللفظ (٤٥٥٢) كتاب: التفسير، باب: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ﴾.\nولم أعثر عليه عند مالك.\n(^٢) ورد بهامش الأصل: الذي أسلفه: (واليمين على المدعى عليه). بهذا اللفظ، وإن كان قال بمعناه.\n(^٣) ورد بهامش الأصل: ثم بلغ في الثالث بعد السبعين، كتبه مؤلفه.","vol":"16","page":130},{"text":"٤٩\nكتاب العتق","vol":"16","page":131},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1839>٤٩ - كِتَابُ الْعِتْقِ</span>\nأصله من عتق الفرخ إذا استقل، وهو شرعًا: إزالة ملك عن آدمي لا إلى مالك تقربًا إلى الله تعالى.\n\n<span data-type='title' id=toc-1840>١ - باب: فِي العِتْقِ وَفَضْلِهِ</span>\nوَقَوْلِهِ: ﴿فَكُّ رَقَبَةٍ (١٣) أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (١٤)﴾ [البلد: ١٣ - ١٤]\n\n٢٥١٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي وَاقِدُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي سَعِيدٌ ابْنُ مَرْجَانَةَ صَاحِبُ عَلِيِّ بْنِ حُسَيْنٍ قَالَ: قال لِي أَبُو هُرَيْرَةَ ﵁: قَالَ النَّبِيُّ - ﷺ -: \"أَيُّمَا رَجُلٍ أَعْتَقَ امْرَأً مُسْلِمًا اسْتَنْقَذَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ\". قَالَ سَعِيدُ ابْنُ مَرْجَانَةَ فَانْطَلَقْتُ بِهِ إِلَي عَلِيِّ بْنِ حُسَيْنٍ، فَعَمَدَ عَلِيُّ بْنُ حُسَيْنٍ ﵄ إِلَى عَبْدٍ لَهُ قَدْ أَعْطَاهُ بِهِ عَبْدُ اللهِ بْنُ جَعْفَرٍ عَشَرَةَ آلَافِ دِرْهَمٍ -أَوْ أَلْفَ دِينَارٍ- فَأَعْتَقَهُ. [٦٧١٥ - مسلم: ١٥٠٩ - فتح: ٥/ ١٤٦]","vol":"16","page":133},{"text":"ثم ساق حديث سعيد ابن مرجانة صاحب علي بن حسين قَالَ: قَالَ أَبُو هُرَيْرَةَ ﵁: قَالَ النَّبِيُّ - ﷺ -: \"أَيُّمَا رَجُلِ أَعْتَقَ أمْرَأً مُسْلِمًا اسْتَنْقَذَ اللهُ بِكُلِّ عُضْوِ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّار\". قَالَ سَعِيدُ ابن مَرْجَانَةَ فَانْطَلَقْتُ بِهِ إِلَى عَلِيِّ بْنِ حُسَيْنٍ، فَعَمَدَ عَلِيُّ بْنُ حُسَيْنٍ ﵄ إِلَى عَبْدٍ لَهُ قَدْ أَعْطَاهُ بِهِ عَبْدُ اللهِ بْنُ جَعْفَرٍ عَشَرَةَ آلَافِ دِرْهَمٍ -أَوْ أَلْفَ دِينَارٍ- فَأَعْتَقَهُ ..\nمعنى ﴿فَكُّ رَقَبَةٍ﴾: اقتحام العقبة فك رقبة، أو فلم يقتحم العقبة إلا من فك رقبة أو أطعم، وفكها: تخليصها من الأسر أو عتقها من الرق، وسمي الرقيق رقبة؛ لأنه بالرق كالأسير المربوط في رقبته. قال سعيد بن مسعدة: قراءة: ﴿فَكُّ رَقَبَةٍ﴾ أحب إلى؛ لأنه فسر (العقبة) أي: في فك رقبة.\nوكذا قال الزجاج: من قرأ: ﴿فَكُّ رَقَبَةٍ﴾ فالمعنى اقتحام العقبة فك رقبة أو إطعام، ومن قرأ: (فكَّ رقبةً) فهو محمول على المعنى، والمسغبة: المجاعة.\nوقوله: (ذا مقربة) أي: ذا قرابة، تقول: زيد ذو قرابتي وذو مقربتي، وزيد قرابتي قبيح؛ لأن القرابة المصدر.\nقال الشاعر:\nيبكي الغريب عليه ليس يعرفه … وذو قرابته في الحي مسرور\nولابن زنجويه في \"فضائل الأعمال\" من حديث البراء بن عازب جاء أعرابي إلى رسول الله - ﷺ - فقال: علمني عملًا يدخلني الجنة. فقال: \"لئن كنت أقصرت الخطبة، لقد أعرضت المسألة، أعتق النسمة وفك الرقبة\". فقال: يا رسول الله، أو ليسا واحدًا. قال: \"لا، عتق النسمة أن تنفرد","vol":"16","page":134},{"text":"بعتقها، وفك الرقبة أن تعين في عتقها\" (^١) وللبيهقي: \"من أعتق امرأً مسلمًا كان فكاكه من النار، وأيما امرئ مسلم أعتق امرأتين مسلمتين كانتا فكاكه من النار\" (^٢).\nوحديث أبي هريرة أخرجه مسلم أيضًا (^٣)، وفي رواية له: \"من أعتق رقبة مؤمنة أعتق الله تعالى بكل أرب منه أربًا منه من النار\" (^٤).\nولهما من حديثه: \"من أعتق رقبة مؤمنة أعتق الله بكل عضو منها عضوًا من أعضائه من النار حتى فرجه بفرجه\". ذكره البخاري في كتاب النذور (^٥)، ولأبي الفضل الجوزي: \"حتى إنه ليعتق اليد باليد والرجل بالرجل والفم بالفم\" (^٦). فقال له علي بن حسين: أنت سمعت هذا من أبي هريرة؟ قال: نعم. قال: ادعوا لي أَفْرَهَ غلماني مطرفًا، فأعتقه (^٧).\nوجاء في فضله عدة أحاديث، منها: حديث أبي أمامة وغيره من الصحابة مرفوعًا: \"أيما امرئ مسلم أعتق امرأً مسلمًا كان فكاكه من النار، يجزئ كل عضو منه عضوًا منه، وأيما امرئ مسلم أعتق امرأتين مسلمتين كانتا فكاكه من النار، يجزئ كل عضو منهما عضوًا منه من النار، وأيما امرأة مسلمة أعتقت امرأة مسلمة كانت فكاكلها من النار\n_________\n(^١) رواه أحمد ٤/ ٢٩٩، والبخاري في \"الأدب المفرد\" (٦٩)، والدارقطني ٢/ ١٣٥، وقال الهيثمي ٤/ ٢٤٠ رجاله ثقات. وقال الألباني في تعليقه على \"الأدب المفرد\" (٦٩): صحيح.\n(^٢) \"السنن الكبرى\" ١٠/ ٢٧٢.\n(^٣) برقم (١٥٠٩) كتاب: العتق، باب: فضل العتق.\n(^٤) برقم (١٥٠٩/ ٢١).\n(^٥) برقم (٦٧١٥). ومسلم (١٥٠٩/ ٢٢).\n(^٦) رواه البيهقي في \"شعب الإيمان\" ٤/ ٦٧ (٤٣٣٩).\n(^٧) رواه البيهقي \"شعب الإيمان\" ٤/ ٦٧، وهو في مسلم بمعناه (١٥٠٩/ ٢٤).","vol":"16","page":135},{"text":"يجزئ كل عضو منها عضوًا منها\". ثم قال (^١): حسن صحيح غريب (^٢).\nولأبي داود عن مرة بن كعب أو كعب بن مرة الأسلمي عن النبي - ﷺ - مثله (^٣).\nولأبي داود والنسائي من حديث واثلة بن الأسقع: أتينا النبي - ﷺ - في صاحب لنا قد استوجب -يعني: النار- بالقتل. فقال: \"أعتقوا عنه يعتق الله بكل عضو منه عضوًا منه من النار\" وصححه ابن حبان والحاكم. وقال: صحيح على شرط الشيخين (^٤).\nومعنى أوجب: ركب معصية توجب النار، ويقال للحسنة أيضًا: موجبة.\nولأبي داود، عن عمرو بن عبسة سمعت رسول الله - ﷺ - يقول: \"أيما رجل مسلم أعتق رجلًا مسلمًا فإن الله جاعل وقاء كل عظم من عظامه عظمًا من عظام محرره من النار، وأيما امرأة مسلمة أعتقت امرأة مسلمة فإن الله جل وعز جاعل وقاء كل عظم من عظامها عظمًا من عظام محررها من النار\" (^٥).\nوللجوزي: \"من أعتق نفسًا مسلمة كانت فديته من جهنم\" (^٦).\n_________\n(^١) كذا بالأصل، ولعل الساقط: رواه الترمذي.\n(^٢) برقم (١٥٤٧)، وقال الألباني في \"صحيح الترمذي\" (١٢٥٢): صحيح.\n(^٣) برقم (٣٩٦٧)، وصححه الألباني في \"صحيح الجامع\" (٢٧٠٠).\n(^٤) أبو داود (٣٩٦٤)، والنسائي في \"الكبرى\" ٣/ ١٧١ - ١٧٢ (٤٨٩٠)، وابن حبان ١٠/ ١٤٠ - ١٤٦ (٤٣٠٧)، والحاكم ٢/ ٢١٢، وصححه المؤلف في \"البدر المنير\" ٨/ ٥٠٣، وضعفه الألباني في \"ضعيف الجامع\" (٩٢٩).\n(^٥) برقم (٣٩٦٦)، وصححه الألباني في \"صحيح الجامع\" (٢٧٢٦).\n(^٦) رواه أحمد ٤/ ٣٨٦.","vol":"16","page":136},{"text":"ولأحمد من حديث عقبة بن عامر مرفوعًا: \"من أعتق رقبة مؤمنة فهي فكاكه من النار\" (^١).\nوفي لفظ \"فداؤه\" (^٢). قال الحاكم: صحيح الإسناد وشاهده حديث أبي موسى (^٣). يعني الآتي بعد.\nوعن معاذ مرفوعًا مثله (^٤).\nوللنسائي من حديث مالك بن عمرو القشيري: سمعت رسول الله - ﷺ - يقول: \"من أعتق رقبة أعتق الله بكل عضو منها عضوًا منه من النار\" (^٥).\nولأحمد: \"رقبة مؤمنة فهي فداؤه من النار، مكان كل عظم من عظام محرره بعظم من عظامه\" (^٦).\n_________\n(^١) رواه أحمد ٤/ ١٤٧، وقال الهيثمي في \"المجمع\" ٤/ ٤٤٣: ورجاله رجال الصحيح خلا قيس الجدامي ولم يضعفه أحد والحديث صححه الألباني في \"صحيح الترغيب\" (١٨٩٣).\n(^٢) رواه أحمد ٤/ ١٥٠، وأبو يعلى ٣/ ٢٩٦ (١٧٦٠).\n(^٣) \"المستدرك\" ٢/ ٢٣٠.\n(^٤) رواه أحمد ٥/ ٢٤٤.\n(^٥) الحديث رواه أحمد ٤/ ٣٤٤، والطبراني في \"الكبير\" ١٩/ ٢٩٩، وأبو يعلى (٩٢٦) من حديث مالك بن عمرو القشيري. قال المنذري في \"الترغيب والترهيب\" ٣/ ٢١٩: رواه أحمد من طرق أحدها حسن اهـ.\nوقال الهيثمي في \"المجمع\" ٨/ ١٣٩: رواه أحمد وفي بعض طرقه: أيما مسلم ضم يتيمًا بين أبوين ...... الحديث. وإسناده حسن.\nوالحديث عند النسائي في \"الكبرى\" ٣/ ١٧١ (٤٨٨٩) من حديث عمرو بن عبسة، ولم يخرجه من طريق مالك بن عمرو، وعندما ذكره المصنف في \"البدر المنير\" ٩/ ٧٠٣ عزاه لأحمد.\n(^٦) أحمد ٤/ ٣٤٤ وقال الهيثمي في \"المجمع\" ٨/ ٢٥٩: إسناده حسن، وصححه الألباني لغيره في \"صحيح الترغيب\" (٢٤٩٦).","vol":"16","page":137},{"text":"وللحاكم من حديث أبي موسى مرفوعًا: \"من يعتق أعتق الله مكان كل عضو منه عضوًا منه من النار\" (^١).\nولابن زنجويه من حديث عائشة مرفوعًا: \"من أعتق عضوًا من مملوك أعتق الله بكل عضو منه عضوًا\" (^٢).\nقال الخطابي: فعلى هذا لا ينبغي أن يكون المعتق ناقصًا بعور أو شلل وشبههما ولا معيبًا بعيب يضر بالعمل، وقيل بالسعي والاكتساب، وربما كان نقص بعض الأعضاء زيادة في الثمن كالخصي؛ إذ يصلح لما لا يصلح له غيره من حفظ الحريم ونحوه، فلا يكره، على أنه لا يخل بالعمل (^٣). وقال القاضي عياض: اختلف العلماء: أيما أفضل عتق الإناث أو الذكور؟ فقال بعضهم: الإناث أفضل؛ لأنها إذا عتقت كان ولدها حرًّا سواء تزوجها حر أو عبد. وقال آخرون: الذكر أفضل؛ لحديث أبي إمامة؛ ولما في الذكر من المعاني العامة التي لا توجد في الإناث؛ ولأن من الإماء من لا ترغب في العتق وتضيع به، بخلاف العبد (^٤)، وهذا هو الصحيح، واستحب بعض العلماء أن يعتق الذكرُ الذكرَ والأنثى مثلَها، ذكره الفريابي في \"الهداية\" لتتحقق مقابلة الأعضاء بالأعضاء.\nتنبيهات:\nأحدها: لا شك أن الزنا كبيرة لا تُكَفَّر إلا بالتوبة، فيحمل الحديث على أنه أراد مسَّ الأعضاء بعضها بعضًا من غير إيلاج، وهذا صغيرة،\n_________\n(^١) \"المستدرك\" ٢/ ٢٣٠ وجعله الحاكم شاهدًا لحديث عقبة السابق.\n(^٢) أشار إليه الترمذي في \"سننه\" ٤/ ١١٤.\n(^٣) \"أعلام الحديث\" ٢/ ١٢٦٤ - ١٢٦٥.\n(^٤) \"إكمال المعلم\" ٥/ ١٢٢ - ١٢٣.","vol":"16","page":138},{"text":"ويحتمل أن يريد أن لعتق الفرج حظًّا في الموازنة فيكفر الزنا. ثانيها: قال المهلب: فيه فضل العتق، وأنه من أرفع الأعمال، ومما ينجي الله به من النار، وفيه أن المجازاة قد تكون من جنس الأعمال، فجوزي المعتق للعبد بالعتق من النار، وإن كانت صدقة تصدق عليه واجتنى في الآخرة.\nثالثها: هذا الحديث يبين أن تقويم باقي العبد على من أعتق شقصًا منه إنما هو لاستكمال عتق نفسه من النار، وصارت حرمة العتق تتعدى إلى الأموال لفضل النجاة به من النار، وهذا أولى من قول من قال: إنما ألزم عتق باقيه لتكميل حرمة العبد، فتتم شهادته وحدوده، وهو قول لا دلالة عليه (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣٤.","vol":"16","page":139},{"text":"<span data-type='title' id=toc-1841>٢ - باب: أَيُّ الرِّقَابِ أَفْضَلُ</span>؟\n٢٥١٨ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَبِي مُرَاوِحٍ، عَنْ أَبِي ذَرٍّ ﵁، قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ -: أَيُّ العَمَلِ أَفْضَلُ؟، قَالَ: \"إِيمَانٌ بِاللهِ، وَجِهَادٌ فِي سَبِيلِهِ\". قُلْتُ فَأَيُّ الرِّقَابِ أَفْضَلُ؟ قَالَ: \"أَغْلَاهَا ثَمَنًا، وَأَنْفَسُهَا عِنْدَ أَهْلِهَا\". قُلْتُ: فَإِنْ لَمْ أَفْعَلْ؟ قَالَ: \"تُعِينُ صَانِعًا أَوْ تَصْنَعُ لأَخْرَقَ\". قَالَ: فَإِنْ لَمْ أَفْعَلْ؟ قَالَ: \"تَدَعُ النَّاسَ مِنَ الشَّرِّ، فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِهَا عَلَى نَفْسِكَ\". [مسلم: ٨٤ - فتح: ٥/ ١٤٨]\nذكر فيه حديث أبي ذر، هو جندب بن جنادة، مات بالربذة سنة اثنتين وثلاثين وصلى عليه ابن مسعود، وقد جاء من العراق ثم قدم المدينة فمات بها بعد عشرة أيام.\nسَأَلْتُ النَّبِيَّ - ﷺ -: أَيُّ العَمَلِ أَفْضَلُ؟ قَالَ: \"إِيمَانٌ باللهِ، وَجِهَادٌ فِي سَبِيلِهِ\". قُلْتُ فَأَيُّ الرِّقَابِ أَفْضَلُ؟ قَالَ: \"أَغْلَاهَا ثَمَنًا، وَأَنْفَسُهَا عِنْدَ أَهْلِهَا\". قُلْتُ: فَإِنْ لَمْ أَفْعَلْ؟ قَالَ: \"تُعِينُ صَانِعًا أَوْ تَصْنَعُ لأَخْرَقَ\". قَالَ: فَإِنْ لَمْ أَفْعَلْ؟ قَالَ: \"تَدَعُ النَّاسَ مِنَ الشَّرِّ، فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِهَا عَلَى نَفْسِكَ\".\n\"أغلاها\" ضبطه الشيخ أبو الحسن بعين مهملة وضبطه أبو ذر بمعجمة (^١)، ومعناه أن من اشتراها بكثير الثمن، فإنما فعل ذلك لنفاستها عنده، ومن أعتق رقبة نفيسة عنده وهو مغتبط بها فلم يعتقها إلا لوجه الله، وهذا الحديث في معنى قوله تعالى: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] وكان لابن عمر جارية يحبها فأعتقها\n_________\n(^١) ورد في اليونينية ٣/ ١٤٤ أن أبا ذر ضبطها بعين مهملة رواية عن الحموي والمستملي.","vol":"16","page":140},{"text":"لهذِه الآية، ثم اتبعتها نفسه فأراد أن يتزوجها فمنعه بنوه، فكان بعد ذلك يقرب بنيها من غيره لمكانها من قلبه (^١).\nقال المهلب: وإنما قرن الجهاد في سبيل الله بالإيمان به؛ لأنه كان عليهم أن يجاهدوا في سبيل الله حتى تكون كلمة الله هي العليا، وحتى يفشو الإسلام وينتشر فكان الجهاد ذلك الوقت أفضل من كل عمل.\nوقوله: \"تعين صانعًا\" أي: فقيرًا \"أو تصنع لأخرق\" عاملًا لا يستطيع عمل ما يحاوله، والخرق لا يكون إلا في البدن، وهو الذي لا يحسن الصناعات. قال ابن سيده: خرق الشيء: جهله ولم يحسن عمله وهو أخرق (^٢)، وفي \"المثلث\" لابن عديس: الخرق جمع الأخرق من الرجال والخرقاء من النساء وهما ضد الصناع والصنع.\nوقوله: \"ضائعًا\" أي: فقيرًا هو ما فسره ابن بطال (^٣)، وكذا ضبطه غيره بالضاد المعجمة، وأنه رواية هشام، وصوابه \"صانعًا\" بالصاد المهملة وبالنون. وقال النووي: الأكثر في الرواية بالمعجمة (^٤).\nوقال عياض: روايتنا في هذا من طريق هشام بالمعجمة، وعن أبي بحر بالمهملة، وهو صواب الكلام؛ لمقابلته بالأخرق وإن كان المعنى من جهة معونة الصانع أيضًا صحيحًا، لكن صحت الرواية عن هشام\n_________\n(^١) رواه عبد بن حميد كما في \"الدر المنثور\" ٢/ ٨٩، والبزار كما في \"كشف الأستار\" (٢١٩٤)، وأبو نعيم في \"الحلية\" ١/ ٢٩٥، وقال الهيثمي في \"المجمع\" ٦/ ٣٢٦: فيه من لم أعرفه.\n(^٢) \"المحكم\" ٤/ ٣٨٧.\n(^٣) \"شرح ابن بطال\" ٧/ ٣٥.\n(^٤) \"مسلم بشرح النووي\" ٢/ ٧٥.","vol":"16","page":141},{"text":"(بالمهملة) (^١). وقال ابن المديني: الزهري يقوله بالمهملة، ويرون أن هشامًا صحفه بالمعجمة، والصواب قول الزهري (^٢).\nتنبيهات:\nأحدها: إذا كانا مسلمين فأفضلهما أغلاهما ثمنًا كما سلف.\nقال أبو عبد الملك: إذا كان ذلك في ذوي الدين، واختلف إذا كان النصراني أو اليهودي أو غيرهما أكثر ثمنًا من المسلم. فقال مالك: عتق الأغلى أفضل، وإن كان غير مسلم. وقال أصبغ: عتق المسلم أفضل (^٣)، وهو أبين، كما قال ابن التين؛ لتقييده بالمسلم فيما سلف، وقياسًا على عتق الواجب في قوله تعالى: ﴿فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ [النساء: ٩٢].\nثانيها: هذا الحديث رواه مالك في \"موطئه\" (^٤) عن هشام، عن أبيه عن عائشة مرفوعًا به، كما ساقه البخاري: وذكر بعضهم أنه مما يعد على مالك؛ لأن غير واحد رواه عن هشام، عن أبيه، عن أبي مراوح، عن أبي ذر كما في البخاري.\nوقال أبو عمر: زعم قوم أن هذا الحديث كان أصله عند مالك، عن هشام، عن أبيه مرسلًا (^٥).\n_________\n(^١) كذا في الأصل، وهو خطأ وفي المطبوع من \"إكمال المعلم\" ١/ ٣٤٩ ما نصه: لكن صحت الرواية هنا عن هشام بالضاد اهـ وهو الصواب، وقد أشار محقق \"الإكمال\" إلى أنه جاء في نسخة (ت): بالصاد المهملة.\n(^٢) \"إكمال المعلم\" ١/ ٣٤٨ - ٣٤٩.\n(^٣) انظر: \"المنتقى\" ٦/ ٢٧٨.\n(^٤) \"الموطأ\" برواية يحيى ص ٤٨٧.\n(^٥) كذا في الأصل، وفي \"التمهيد\" ما نصه:\nوزعم قوم أن هذا الحديث كان أصله عند مالك: عن هشام عن أبيه عن عائشة، فلما بلغه أن غيره من أصحاب هشام يخالفونه في الإسناد، جعله عن هشام عن أبيه مرسلًا، هكذا قالت طائفة من أهل العلم بالحديث، فالله أعلم اهـ.","vol":"16","page":142},{"text":"ورواه ابن وهب، عنه، عن الزهري، عن حبيب، عن عروة مرسلًا (^١).\nوقال الدارقطني: المحفوظ عن مالك الإرسال (^٢).\nوذكره الإسماعيلي في \"صحيحه\" من حديث يحيى بن سعيد، عن هشام، عن أبيه قال: أخبرني ابن أبي مراوح عن أبيه أن أبا ذر أخبره به.\nولابن زنجويه من حديث الأوزاعي، عن يزيد بن أبي يزيد، عن أبيه، عنه مقلوبًا، قلت: فإن كان ضعيفًا؟ قال: \"يقول المعروف بلسانه\"، قلت: فإن كان لسانه لا يبلغ عنه؟ قال: \"ما تريد أن تدع في صاحبك خيرًا؟! \".\nثالثها: لو أراد أن يعتق رقبة واحدة بألف، وأمكن أن يشتري بالألف رقبتين مفضولتين فهما أفضل، بخلاف الأضحية، والفرق أن المقصود بها طيب اللحم، وبالعتق الخلاص من ربقة الرق.\n_________\n(^١) \"التمهيد\" ٢٢/ ١٥٧.\n(^٢) \"العلل\" ٦/ ٢٨٩.","vol":"16","page":143},{"text":"<span data-type='title' id=toc-1842>٣ - باب: مَا يُسْتَحَبُّ مِنَ العَتَاقَةِ فِي الكُسُوفِ وَالآيَاتِ</span>\n٢٥١٩ - حَدَّثَنَا مُوسَى بْنُ مَسْعُودٍ، حَدَّثَنَا زَائِدَةُ بْنُ قُدَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ فَاطِمَةَ بِنْتِ المُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ﵄ قَالَتْ: أَمَرَ النَّبِيُّ - ﷺ - بِالعَتَاقَةِ فِي كُسُوفِ الشَّمْسِ. تَابَعَهُ عَلِيٌّ، عَنِ الدَّرَاوَرْدِيِّ عَنْ هِشَامٍ. [انظر: ٨٦ - مسلم: ٩٠٥ - ٥/ ١٥٠]\n\n٢٥٢٠ - (^١) حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا عَثَّامٌ، حَدَّثَنَا هِشَامٌ، عَنْ فَاطِمَةَ بِنْتِ المُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ﵄ قَالَتْ: كُنَّا نُؤْمَرُ عِنْدَ الخُسُوفِ بِالعَتَاقَةِ. [انظر: ٨٦ - مسلم: ٩٠٥ - فتح: ٥/ ١٠٥]\nذكر فيه حديث زائدة بن قدامة عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ فَاطِمَةَ بِنْتِ المُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ: أَمَرَ النَّبِيُّ - ﷺ - بِالعَتَاقَةِ فِي كُسُوفِ الشَّمْسِ. تَابَعَهُ عَلِيٌّ، عَنِ الدَّرَاوَرْدِيِّ، عَنْ هِشَامٍ.\nوحديث عثَّام، عن هِشَام، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ قَالَتْ: كُنَّا نُؤْمَرُ عِنْدَ الكسوف بِالعَتَاقَةِ.\nهذا الباب سلف في بابه من الصلاة (^٢).\nقال المهلب: إنما أمر بالعتاقة في الكسوف؛ لأن بالعتق يستحق العتق من النار، والكسوف آية من آيات الله، قال تعالى: ﴿وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا﴾ [الإسراء: ٥٩]، فلذلك صلى وأطال من أجل الخوف الذي توعد الله عليه في القرآن وأمر بالعتاقة (^٣).\n_________\n(^١) في بعض نسخ البخاري يبدأ من هنا كتاب: العتق.\n(^٢) سلف برقم (١٠٥٤) كتاب: الكسوف، باب: النداء بالصلاة جامعه في الخسوف.\n(^٣) نقله عنه ابن بطال في \"شرحه\" ٧/ ٣٦.","vol":"16","page":144},{"text":"<span data-type='title' id=toc-1843>٤ - باب إِذَا أَعْتَقَ عَبْدًا بَيْنَ اثْنَيْنِ أَوْ أَمَةً بَيْنَ الشُّرَكَاءِ</span>\n٢٥٢١ - حَدَّثَنَا عَليُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ سَالم عَنْ أَبِيهِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ عَبْدًا بَيْنَ اثْنَيْنِ، فَإِنْ كَانَ مُوسِرًا قُوِّمَ عَلَيْهِ، ثُمَّ يُعْتَقُ\".\n\n٢٥٢٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ شِرْكًا لَهُ فِي عَبْدٍ، فَكَانَ لَهُ مَالٌ يَبْلُغُ ثَمَنَ العَبْدِ، قُوِّمَ العَبْدُ قِيمَةَ عَدْلٍ، فَأَعْطَى شُرَكَاءَهُ حِصَصَهُمْ وَعَتَقَ عَلَيْهِ، وَإِلاَّ فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ\".\n\n٢٥٢٣ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَعْتَقَ شِرْكًا لَهُ فِي مَمْلُوكٍ فَعَلَيْهِ عِتْقُهُ كُلِّهِ، إِنْ كَانَ لَهُ مَالٌ يَبْلُغُ ثَمَنَهُ، فَإِنْ لَمْ يَكُنْ لَهُ قالٌ يُقَوَّمُ عَلَيْهِ قِيمَةَ عَدْلٍ، فَأُعْتِقَ مِنْهُ مَا أَعْتَقَ\". [انظر: ٢٤٩١ - مسلم: ١٥٠١ - فتح: ٥/ ١٥١]\nحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، عَنْ عُبَيْدِ اللهِ. اخْتَصَرَهُ\n\n٢٥٢٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ نَصِيبًا لَهُ فِي مَمْلُوكٍ -أَوْ شِرْكًا لَهُ فِي عَبْدٍ- وَكَانَ لَهُ مِنَ المَالِ مَا يَبْلُغُ قِيمَتَهُ بِقِيمَةِ العَدْلِ، فَهْوَ عَتِيقٌ\". قَالَ نَافِعٌ: \"وَإِلَّا فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ\". قَالَ أَيُّوبُ: لَا أَدْرِي أَشَيْءٌ قَالَهُ نَافِعٌ، أَوْ شَيْءٌ فِي الحَدِيثِ. [انظر: ٢٤٩١ - مسلم: ١٥٠١ - فتح: ٥/ ١٥١]\n\n٢٥٢٥ - حَدَّثَنَا أَحْمَدُ بْنُ مِقْدَامٍ، حَدَّثَنَا الفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّهُ كَانَ يُفْتِي فِي العَبْدِ أَوِ الأَمَةِ يَكُونُ بَيْنَ شُرَكَاءَ، فَيُعْتِقُ أَحَدُهُمْ نَصِيبَهُ مِنْهُ، يَقُولُ: قَدْ وَجَبَ عَلَيْهِ عِتْقُهُ كُلِّهِ، إِذَا كَانَ لِلَّذِي أَعْتَقَ مِنَ المَالِ مَا يَبْلُغُ، يُقَوَّمُ مِنْ مَالِهِ قِيمَةَ العَدْلِ، وَيُدْفَعُ إِلَى الشُّرَكَاءِ أَنْصِبَاؤُهُمْ، وَيُخَلَّى سَبِيلُ المُعْتَقِ. يُخْبِرُ ذَلِكَ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ اللَّيْثُ","vol":"16","page":145},{"text":"وَابْنُ أَبِي ذِئْبٍ وَابْنُ إِسْحَاقَ وَجُوَيْرِيَةُ وَيَحْيَى بْنُ سَعِيدٍ وَإِسْمَاعِيلُ بْنُ أُمَيَّةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄، عَنِ النَّبِيِّ - ﷺ -. مُخْتَصَرًا. [انظر: ٢٤٩١ - مسلم: ١٥٠١ - فتح: ٥/ ١٥١]\nذكر فيه حديث سالم عن أبيه، عن رسول الله - ﷺ - قَالَ: \"مَنْ أَعْتَقَ عَبْدًا بَيْنَ اثْنَيْنِ، فَإِنْ كَانَ مُوسِرًا قُوِّمَ عَلَيْهِ، ثُمَّ يُعْتَقُ\".\nوفي لفظ (^١) \"مَنْ أَعْتَقَ شِرْكًا لَهُ فِي عَبْدٍ، فَكَانَ لَهُ ما يَبْلُغُ ثَمَنَ العَبْدِ، قُوِّمَ العَبْدُ عليه قِيمَةَ عَدْلٍ، فَأَعْطَى شُرَكَاءَهُ حِصَصَهُمْ، وَعَتَقَ عَلَيهِ العَبْدُ، وَإِلَّا فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ\".\nوفي لفظ (^٢) \"مَنْ أَعْتَقَ شِرْكًا لَهُ فِي مَمْلُوكٍ فَعَلَيْهِ عِتْقُهُ كلِّهِ، إِنْ كَانَ لَهُ مَالٌ يَبْلُغُ ثَمَنَهُ، فَإِن لَمْ يَكُنْ لَهُ قالٌ يُقَوَّمُ عَلَيْهِ قِيمَةَ عَدْلٍ على العتق، وأعتق مِنْهُ مَا أَعْتَقَ\".\nوفي لفظ (^٣) \"مَنْ أَعْتَقَ نَصِيبًا لَهُ فِي مَمْلُوكٍ -أَوْ شِرْكًا لَهُ فِي عَبْدٍ- وَكَانَ لَهُ مِنَ المَالِ مَا يَبْلُغُ قِيمَتَهُ بقِيمَةِ العَدْلِ، فَفوَ عَتِيقٌ\". قَالَ نَافِعٌ: \"وَإِلَّا فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ\". قَالَ أيُّوبُ: لَا أَدْرِي أَشَئ قَالَهُ نَافِعٌ، أَوْ شَيْءٌ فِي الحَدِيثِ.\nوفي لفظ عَنِ ابن عُمَرَ أَنَّهُ كَانَ يُفْتِي فِي العَبْدِ أَوِ الأَمَةِ يَكُونُ بَيْنَ الشُّرَكَاءَ، فَيُعْتِقُ أَحَدُهُمْ نَصِيبَهُ مِنْهُ، يَقُولُ: قَدْ وَجَبَ عَلَيْهِ عِتْقُهُ كُلِّهِ، إِذَا كَانَ لِلَّذِي أَعْتَقَ مِنَ المَالِ مَا يَبْلُغُ، يُقَوَّمُ مِنْ مَالِهِ قِيمَةَ العَدْلِ، وَيُدْفَعُ إِلَى الشُّرَكَاءِ أَنْصِبَاؤُهُمْ، وَيُخَلَّى سبِيلُ المُعْتَقِ. يُخْبِرُ ذَلِكَ\n_________\n(^١) ورد بهامش الأصل: ساقه بسند آخر إلى ابن عمر.\n(^٢) ورد بهامش الأصل: ساقه بسند آخر إلى نافع عنه.\n(^٣) ورد بهامش الأصل: ساقه من طريقين إلى نافع عنه.","vol":"16","page":146},{"text":"ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ اللَّيْثُ وَابْنُ أَبِي ذِئْبِ وَابْنُ إِسْحَاقَ وَجُوَيْرِيَةُ وَيحْيَى بْنُ سَعِيدٍ وَإِسْمَاعِيلُ بْنُ أمَيَّةَ، عَن نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. مُخْتَصَرًا.\nالشرح:\nحديث ابن عمر سلف أيضًا في الشركة (^١)، وقد اختلف العلماء في العبد المشترك يعتق أحدهما نصيبه.\nفقالت طائفة: لا ضمان عليه بقيمة نصيب شريكه لعتاقته إلا أن\nيكون موسرًا على ظاهر حديث ابن عمر، وإنما في حديث ابن عمر وجوب الضمان على الموسر خاصة دون المعسر، يدل عليه قوله: \"وإلا فقد عتق منه ما عتق\" هذا قول ابن أبي ليلى ومالك والثوري وأبي يوسف ومحمد والشافعي (^٢).\nوقال زفر: يضمن قيمة نصيب شريكه موسرًا كان أو معسرًا ويخرج العبد كله حرًا. وقال: العتق من الشريك الموسر جناية على نصيب شريكه يجب بها عليه ضمان قيمته من ماله، ومن جنى على مال رجل وهو موسر أو معسر وجب عليه ضمان ما أتلف بجنايته، ولم يفترق حكمه إن كان موسرًا أو معسرًا في وجوب الضمان عليه (^٣).\nوهذا قول مخالف للحديث، فلا وجه له، وإلا فقوله: \"فقد عتق منه ما عتق\" دليل أن ما بقي من العبد لم يدخله عتاق فهو رقيق للذي لم يعتق على حاله، ولو نفذ العتق في الكل إذا كان معسرًا لرجع الشريك إلى ذمة\n_________\n(^١) سلف برقم (٢٤٩١).\n(^٢) انظر: \"شرح معاني الآثار\" ٣/ ١٠٨، \"المدونة\" ٢/ ٣٧٩، \"إكمال المعلم\" ٥/ ١٠٠، \"البيان\" ٨/ ٣٢٣.\n(^٣) انظر: \"شرح معاني الآثار\" ٣/ ١٠٥، ولم يعزه لأحد.","vol":"16","page":147},{"text":"غير مالية فلا يحصل عوض، وفيه إضاعة المال وإتلاف له، وقد نهي عن ذلك.\nواختلف في معنى الحديث، فقال مالك في المشهور عنه: للشريك أن يعتق نصيبه قبل التقويم كما أعتق شريكه أولًا، ويكون الولاء بينهما، ولا يعتق نصيب الشريك إلا بعد التقويم وأداء القيمة (^١). وقال أبو يوسف ومحمد والشافعي: إن كان المعتق الأول موسرًا عتق جميع العبد إذًا وكان حرًّا، ولا سبيل للشريك على العبد، وإنما له قيمة نصيبه على شريكه، كما لو قتله. قالوا: لأنه - ﵇ - قال: \"من أعتق شقصًا له في عبد قوم عليه قيمة عدل\"، ثم يعتق إن كان موسرًا، فأمر بالتقويم الذي يكون في الشيء المتلف، فعلم أنه إذا أعتق نصيبه فقد أتلف نصيب شريكه بالعتق فلزمته القيمة، وقد روي مثله عن مالك والحجة لمالك في مشهور قوله: إن نصيب كل واحد من الشريكين غير تابع لنصيب صاحبه، يدل عليه أنه لو باع أحدهما نصيبه لم يصر نصيب شريكه مبيعًا، فكذا العتق، وأيضًا فإنه لو أعتق نصيب شريكه ابتداء لم يعتق، وكان يجب إذا ابتدأ عتق نصيب شريكه أن ينعتق، وينعتق نصيب شريكه فلما لم يكن نصيبه هنا بيعًا ولا يسري إليه العتق، كذلك لا يكون نصيب شريكه تبعًا لنصيبه ولا يسري إليه العتق، واحتج مالك في \"المدونة\" فقال: ألا ترى أنه لو مات العبد قبل التقويم لم يلزم المعتق الأول شيء! (^٢)\n_________\n(^١) انظر: \"الاستذكار\" ٢٣/ ١٢١.\n(^٢) \"المدونة\" ٢/ ٢٧٩.","vol":"16","page":148},{"text":"فائدة:\nاستدل ابن التين بقوله: ثم يعتق، للمشهور من مذهب مالك أن عتق العبد لا يكون إلا بعد التقويم، وفي أنه لا يعتق بالسراية (^١)، وكذا هو في حديث ابن عمر آخر الباب، وفي قول لمالك: أنه يفتقر إلى حكم (^٢)، (ونقل سحنون إجماع الأصحاب على خلافه) (^٣)، وفي قول: موقوف على أداء القيمة (^٤).\nفرع:\nإن ادعى الفقر ولا مال ظاهر له لا يحلف، وانفرد ابن الماجشون، فقال: يحلف (^٥).\nفرع:\nإذا كان معسرًا وأحب شريكه أن يقوم عليه ويطالبه متى أيسر، فالأشبه بما في \"المدونة\" المنع عملًا بقوله: \"وإلا فقد عتق منه ما عتق\"، ووجه مقابله: أن ترك الاستكمال لحق الشريك (^٦).\nفرع:\nاحتج القاضي في \"معونته\" بقوله: \"قوم عليه\"، لإحدى الروايتين أن من أوصى بعتق عبده أو شركاء له في عبد يقوَّم عليه (^٧)، والمشهور المنع.\n_________\n(^١) انظر: \"المعونة\" ٢/ ٣٥٥، \"عقد الجواهر الثمينة\" ٣/ ١١٨٤.\n(^٢) انظر: \"المعونة\" ٢/ ٣٥٥، \"عقد الجواهر الثمينة\" ٣/ ١١٨٤.\n(^٣) كذا في الأصول، ولعله سبق نظر، وموضعها الصحيح في الفرع التالي بعد قوله: يحلف، انظر: \"النوادر\" ١٢/ ٢٨٦، \"المنتقى\" ٦/ ٢٥٦ - ٢٥٧.\n(^٤) انظر: \"جامع الأمهات\" ص ٣٤٧.\n(^٥) انظر: \"المنتقى\" ٦/ ٢٥٦.\n(^٦) انظر: \"المنتقى\" ٦/ ٢٥٦.\n(^٧) \"المعونة\" ٢/ ٣٦١ - ٣٦٢.","vol":"16","page":149},{"text":"فائدة:\nقوله: \"فهو عتيق\" يريد: معتوق، فعيل بمعنى مفعول، وحقيقة هذا القول وشبهه عند أكثر النحاة لا يبني منه فعل ما لم يسم فاعله ولا مفعول إذا كان لازمًا، واختاره سيبويه خاصة على تقدير إقامة المصدر مقام ما لم يسم فاعله، والداودي أجاز أن يبني الثاني من قوله: \"وإلا فقد عتق ما عتق\" لما لم يسم فاعله دون الأول، وقد سلفت.\nوذكر الداودي عن أبي حنيفة: إن شاء استسعى وإن شاء يمسك بما له فيه من الرق. قال: وخالف الروايتين جميعًا.\nفائدة:\nأبو النعمان المذكور في إسناده شيخ البخاري، اسمه: محمد بن الفضل عارم (^١)، مات سنة أربع، وقيل: ثلاث وعشرين ومائتين (^٢).\n_________\n(^١) عارم لقب محمد.\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٧/ ٣٠٥، \"التاريخ الكبير\" ١/ ٢٠٨ (٦٥٤)، \"تهذيب الكمال\" ٢٦/ ٢٨٧ (٥٥٤٧).","vol":"16","page":150},{"text":"<span data-type='title' id=toc-1844>٥ - باب إِذَا أَعْتَقَ نَصِيبًا فِي عَبْدٍ، وَلَيْسَ لَهُ مَالٌ، اسْتُسْعِيَ العَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ، عَلَى (نَحْوِ الكِتَابَةِ)</span> (^١)\n٢٥٢٦ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، سَمِعْتُ قَتَادَةَ قَالَ: حَدَّثَنِي النَّضْرُ بْنُ أَنَسِ بْنِ مَالِكٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَعْتَقَ شَقِيصًا مِنْ عَبْدٍ\". [انظر: ٢٤٩٢ - مسلم: ١٥٠٢، ١٥٠٣ - فتح: ٥/ ١٥٦]\n\n٢٥٢٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ أَعْتَقَ نَصِيبًا -أَوْ شَقِيصًا- فِي مَمْلُوكٍ، فَخَلَاصُهُ عَلَيْهِ فِي مَالِهِ إِنْ كَانَ لَهُ مَالٌ، وَإِلَّا قُوِّمَ عَلَيْهِ، فَاسْتُسْعِيَ بِهِ غَيْرَ مَشْقُوقٍ عَلَيْهِ\". تَابَعَهُ حَجَّاجُ بْنُ حَجَّاجٍ، وَأَبَانُ، وَمُوسَى بْنُ خَلَفٍ، عَنْ قَتَادَةَ. اخْتَصَرَهُ شُعْبَةُ. [انظر: ٣٤٩٢ - مسلم: ١٥٠٢، ١٥٠٣ - فتح: ٥/ ١٥٦]\nذكر فيه حديث جَرِير بْن حَازِمٍ، سَمِعْتُ قَتَادَةَ: حَدَّثَنِي النَّضْرُ بْنُ أَنَسِ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَعْتَقَ شقصا مِنْ عَبْدٍ\" وفي لفظ آخر: \"من نفس\" ثم رواه من حديث سعيد عن قتادة به بلفظ: \"مَن أَعْتَقَ شقيصا من عبد أو نصيبا فِي مَمْلُوكٍ، فَخَلَاصُهُ عَلَيْهِ فِي مَالِهِ إِنْ كَانَ لَهُ مَالٌ، وَإِلَّا قُوِّمَ عَلَيْهِ، فَاسْتُسْعِيَ بِهِ غَيْرَ مَشْقُوقٍ عَلَيْهِ\".\n_________\n(^١) كذا في الأصل: نحو الكتابة، وكذا عند \"ابن بطال\"، وفي اليونينية ٢/ ١٤٥: على نحو الكتابة.","vol":"16","page":151},{"text":"تَابَعَهُ حَجَّاجُ بْنُ حَجَّاجٍ، وَأَبَانُ، وَمُوسَى بْنُ خَلَفٍ، عَنْ قَتَادَةَ. واخْتَصَرَهُ شُعْبَةُ.\nحديث سعيد وهو ابن أبي عروبة، عن قتادة، سلف في باب تقويم الأشياء بين الشركاء (^١).\nوقوله: (تابعه) يعني ابن أبي عروبة، ومتابعة أبان أخرجها أبو داود عن مسلم بن إبراهيم عنه (^٢)، والنسائي عن المخرمي، عن أبي هشام المخزومي، عنه (^٣)، ومتابعة موسى بن خلف سلفت من عند الحافظ أبي بكر.\nقال ابن عبد البر (^٤): حديث أبي هريرة خلاف حديث ابن عمر وأما هشام الدستوائي وشعبة وهمام بن يحيى فرووه عن قتادة من غير ذكر السعاية، وهم أثبت من ذكرها، وأصحاب قتادة الذين هم الحجة على غيرهم عند أهل العلم بالحديث ثلاثة: شعبة وهشام وسعيد بن أبي عروبة، فإذا اتفق منهم اثنان فهم حجة على الواحد منهم، وقد اتفق شعبة وهشام على ترك ذكر السعاية في هذا الحديث فضعف بذلك كله ذكر السعاية.\nوذهب مالك وأصحابه إلى أن المليء إذا أعتق نصيبه من عبد مشترك فلشريكه أن يعتق وأن يقوم، فإن أعتق نصيبه كما أعتق شريكه قبل التقويم، فالولاء بينهما، وما لم يقوم ويحكم بعتقه فهو كالعبد في جميع أحكامه، فإن كان المعتق عديمًا لا مال له لم يعتق من العبد\n_________\n(^١) برقم (٢٤٩٢) كتاب: الشركة.\n(^٢) برقم (٣٩٣٧).\n(^٣) \"السنن الكبرى\" ٣/ ١٨٥ (٤٩٦٥).\n(^٤) \"التمهيد\" ١٤/ ٢٧٨ - ٢٧٩ بتصرف.","vol":"16","page":152},{"text":"غير حصته، ويبقى نصيب الآخر رقًّا له يخدمه العبد يومًا، ويكتسب لنفسه يومًا، وهو في جميع أحواله كالعبد، وإن كان المعتق موسرًا ببعض نصيب شريكه قوم عليه بقدر ما يجد معه من المال ورق بقيته، ويقضي عليه بذلك كما يقضي في سائر الديون اللازمة والجنايات الواجبة، ويباع عليه شوار بيته وما له من كسوته، وكذلك قال داود وأصحابه: إنه لا يعتق عليه حتى يؤدي القيمة إلى شريكه، وهو قول الشافعي في القديم. وقال في الجديد (^١): إذا كان المعتق لحصته موسرًا في حين العتق جميعه حينئذ، وكان حرًّا من يومه، يرث ويورث وله ولاؤه، ولا سبيل للشريك على العبد، وإنما له قيمة نصيبه على شريكه، كما لو قتله، وسواء أعطاه القيمة أو منعه إذا كان موسرًا يوم العتق، وإن كان معسرًا فالشريك على ملكه يقاسمه كسبه، أو يخدمه يومًا ويخلَّى ونفسه يومًا، ولا سعاية عليه.\nوقال أيضًا (^٢): فإن مات العبد وله وارث ورث بقدر ولائة، وإن مات له موروث لم يرث منه شيئًا، له وله قول آخر في ميراث من كان بعضه حرًّا، واختار المزني الجديد، وقال: هو الصحيح على أصله؛ لأنه قال: لو أعتق الثاني كان عتقه باطلًا، وقد قطع بأن هذا أصح في أربعة مواضع من كتبه، قاله في \"اختلاف الحديث\" وفي \"اختلاف ابن أبي ليلى وأبي حنيفة\". وقال في كتاب [الوصايا] (^٣) بالقول الأول (^٤).\n_________\n(^١) انظر: \"الأم\" ٧/ ١٢٣.\n(^٢) \"التمهيد\" ١٤/ ٢٨٢ - ٢٨٣.\n(^٣) في الأصل بياض، والمثبت من \"مختصر المزني\" ٥/ ٢٦٧.\n(^٤) \"مختصر المزني\" ٥/ ٢٦٧ - ٢٦٨.","vol":"16","page":153},{"text":"وقال سفيان الثوري: إذا كان المعتق حصته من العبد مال ضمن نصيب شريكه، ولم يرجع به على العبد ولا سعاية على العبد، وكان الولاء له، وإن لم يكن له مال فلا ضمان عليه، وسواء نقص العبد من قيمة نصيب الآخر أو لم ينقص، يسعى العبد في نصف قيمته حينئذ، وكذلك قال أبو يوسف ومحمد (^١)، وفي قولهم يكون العبد كله حرًّا ساعة أعتق الشريك نصيبه، فإن كان موسرًا ضمن لشريكه نصف قيمة عبد، وإن كان معسرًا سعى العبد في ذلك الذي لم يعتق، ولا يرجع على أحد بشيء، والولاء كله للمعتق، وهو بمنزلة الحر في جميع أحكامه ما دام في سعايته من يوم أعتق، يرث ويورث. وهو قول الأوزاعي. وعن ابن شبرمة وابن أبي ليلى مثله، إلا أنهما جعلا للعبد أن يرجع على المعتق بما سعى فيه متى أيسر (^٢).\nوعن ابن عباس أنه جعل المعتق بعضه حرًّا في جميع أحكامه.\nوقال أبو حنيفة: إذا أعتق نصيبه وهو موسر فالشريك بالخيار، إن شاء أعتق نصيبه كما أعتق الآخر، وكان الولاء بينهما، وإن شاء استسعى العبد في نصف قيمته ويكون الولاء بينهما، وإن شاء ضمن شريكه نصف قيمته، ويرجع الشريك بما ضمن من ذلك على العبد يستسعيه فيه إن شاء، ويكون الولاء كله للشريك (^٣) وقد سلف.\nواحتج لهم بما رواه ابن حزم من طريق عبد الرزاق عن معمر، عن أبي حمزة، عن النخعي: أن رجلًا أعتق شركًا له في عبد وله شركاء يتامى. فقال عمر: ينظر لهم حتى يبلغوا، فإن أحبوا أن يعتقوا وإن\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٣/ ١٠٨.\n(^٢) انظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ١٧٥.\n(^٣) انظر: \"شرح معاني الآثار\" ٣/ ١٠٨.","vol":"16","page":154},{"text":"أحبوا أن يضمن لهم ضمن (^١). قال ابن حزم: وهذا لا يصح عن عمر، إنما رواه أبو حمزة ميمون، وليس بشيء، ثم هي منقطعة؛ لأن إبراهيم لم يولد إلا بعد موت عمر بسنين كثيرة (^٢).\nقلت: قد أخرجه الطحاوي متصلًا من حديث يونس، عن أبي معاوية، عن الأعمش، عن إبراهيم، عن عبد الرحمن بن يزيد: أن الأسود ذكر لعمر .. الحديث (^٣).\nوقال أبو حنيفة: وإن كان المعتق معسرًا، فالشريك بالخيار، إن شاء ضمن العبد نصف قيمته يسعى فيها، والولاء بينهما وإن شاء أعتقه كما أعتق صاحبه والولاء بينهما (^٤). قال: والعبد المستسعى ما دام في سعايته بمنزلة المكاتب في جميع أحكامه (^٥).\nوقال زفر: العبد كله على المعتق حصته منه ويتبع بقيمته حصة شريكه موسرًا كان أو معسرًا (^٦).\nقال ابن عبد البر: لم يقل زفر بحديث ابن عمر ولا بحديث أبي هريرة في هذا الباب، وكذا أبو حنيفة لم يقل بواحد منهما على وجهه. وقال أحمد بحديث ابن عمر في هذا الباب، وقوله فيه كنحو قول الشافعي، وهو يدل على أن حديث ابن عمر عنده أصح من\n_________\n(^١) \"المصنف\" ٩/ ١٥٥ (١٦٧٣٢)، وعنه في \"المحلى\" ٩/ ١٩٢.\n(^٢) \"المحلى\" ٩/ ١٩٢.\n(^٣) \"شرح معاني الآثار\" ٣/ ١٠٨، وفيه بدل يونس: أبو بشر الرقي، عبد الملك بن مروان، وليس فيمن يروي عن أبي معاوية الضرير من اسمه يونس انظر: \"تهذيب الكمال\" ٤/ ٥٢٧ (٩١٣).\n(^٤) انظر: \"شرح معاني الآثار\" ٣/ ١٠٨.\n(^٥) انظر: \"بدائع الصنائع\" ٤/ ٩٤.\n(^٦) انظر: \"شرح معاني الآثار\" ٣/ ١٠٥.","vol":"16","page":155},{"text":"حديث أبي هريرة، وأنه لم يصح عنده ذكر السعاية (^١).\nوقال إسحاق: إن كان للشريك المعتق مال فكما قال أحمد: يضمن، وإن لم يكن له إلا دار وخادم فإنه لا يجعل ذلك مالًا. قال: وإن كان معسرًا استسعى العبد لصاحبه (^٢)، واتفق أحمد وإسحاق وسفيان بأن العتق إذا وقع والمعتق موسرًا ثم أفلس لم يتحول عنه الغرم، كما لو وقع وهو مفلس ثم أيسر لم يلزمه شيء (^٣). وقال ربيعة: من أعتق حصته من عبد أن العتق باطل موسرًا كان أو معسرًا (^٤).\nوذكر عن ابن سيرين عن بعضهم أنه جعل قيمة حصة الشريك في بيت المال (^٥). وقال عثمان البتي: لا شيء على المعتق إلا أن تكون جارية رائعة تراد للوطء، فيضمن ما أدخل على صاحبه فيها من\nالضرر (^٦).\nقال ابن حزم (^٧): وقال بكير بن الأشج في اثنين بينهما عبد، فأراد أحدُهما أن يعتقَ أو يكاتب فإنهما يتقاومانه، وعن الأسود قال: كان لي\n_________\n(^١) \"التمهيد\" ١٤/ ٢٨٣.\n(^٢) انظر: \"مسائل أحمد وإسحاق برواية الكوسج\" ٢/ ٤٨٠ (٣١٢٦).\n(^٣) المصدر السابق ٢/ ٤٧١ (٣١٠٢).\n(^٤) رواه ابن حزم في \"المحلى\" ٩/ ١٩١، وذكره ابن عبد البر في \"التمهيد\" ١٤/ ٢٨٤ وقال: وهذا تجريد لرد الحديث أيضًا، وما أظنه عرف الحديث؛ لأنه لا يليق بمثله غير ذلك اهـ.\n(^٥) كذا ذكره ابن عبد البر في \"التمهيد\" ١٤/ ٢٨٢ حكاه ابن سيرين عن بعضهم، والذي في \"الإشراف على مذاهب أهل العلم\" ٣/ ١٧٤، و\"المحلى\" ٩/ ١٩٣ أنه من قول ابن سيرين.\n(^٦) انظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ١٧٣، و\"المحلى\" ٩/ ١٩١ - ١٩٢.\n(^٧) \"المحلى\" ٩/ ١٩١.","vol":"16","page":156},{"text":"ولإخوتي غلام أردت عتقه فذكرت ذلك لعمر، فقال: أتفسد عليهم نصيبهم؟ اصبر حتى يبلغوا، فإن رغبوا فيما رغبت فيه وإلا لم تفسد عليهم نصيبهم.\nوعن عطاء وعمرو بن دينار في اثنين أعتق أحدهما نصيبه، فأراد الآخر أن يجلس على حقه في العبد، فقال العبد: أنا أقضي قيمتي، فقالا: سيده أحق بما بقي يجلس عليه إن شاء (^١). وعن معمر في عبد بين رجلين أعتق أحدهما نصيبه، ثم أعتق الآخر بعد، فولاؤه وميراثه بينهما، وهو قول الزهري أيضًا (^٢).\nوقال ربيعة في عبد بين ثلاثة، أعتق أحدهم نصيبه، وكاتب الآخر نصيبه، وتمسك الآخر بالرق ثم مات العبد، فإن الذي كاتب يرد ما أخذ منه، ويكون جميع ما ترك بينه وبين المتمسك بماله ويقتسمانه.\nوقال عبيد الله بن أبي يزيد: إن أعتق شركًا له في عبد وهو مفلس، فأراد العبد نفسه بقيمته، فهو أولى بذلك (^٣).\nقال أبو عمر: وأما من أعتق حصة من عبده الذي لا شركة فيه لأحد معه، فإن جمهور العلماء بالحجاز والعراق يقولون: يعتق عليه كله ولا سعاية عليه (^٤).\nوقال أبو حنيفة وربيعة وهو قول طاوس وحماد: يعتق منه ذلك النصيب ويسعى لمولاه في بقية قيمته موسرًا كان أو معسرًا (^٥).\n_________\n(^١) رواه عبد الرزاق ٩/ ١٥٤ (١٦٧٢٦).\n(^٢) رواه عبد الرزاق ٩/ ١٥٦ (١٦٧٣٤).\n(^٣) أثر ربيعة، وعبيد الله بن أبي يزيد، رواهما ابن حزم في \"المحلى\" ٩/ ١٩١.\n(^٤) \"التمهيد\" ١٤/ ٢٨٤.\n(^٥) انظر: \"مختصر الطحاوي\" ص ٣٦٧، \"الاستذكار\" ٢٣/ ١٢٦.","vol":"16","page":157},{"text":"وهو قول أهل الظاهر (^١)، وخَالَفَ أبا حنيفة أبو يوسف ومحمد وزفر فأعتقوا العبد كله دون سعاية (^٢)، وهو قول مالك والثوري والشافعي والأوزاعي وابن أبي ليلى وابن شبرمة والحسن بن صالح والليث وأحمد وإسحاق، كلهم قال: يعتق عليه كله إذا كان العتق في الصحة (^٣)، وفي مثل هذا جاء الأثر: \"ليس لله شريك\".\nروى أبو الوليد الطيالسي، عن همام، ثنا قتادة، عن أبي المليح، عن أبيه أن رجلًا أعتق شقصًا له من غلام، فذكر ذلك لسيدنا رسول الله - ﷺ - فقال: \"ليس لله شريك\" (^٤).\nوكذا روي عن ابن عمر بسند قال فيه ابن حزم وفي الأول: هذان إسنادان صحيحان (^٥).\nوما حكاه أبو عمر عن أهل الظاهر خالف فيه ابن حزم فقال: إذا أعتق من عبده ظفرًا أو شعرةً أو غير ذلك عتق كله بلا استسعاء، وكذا لو أعتق جنين أَمَتِهِ قبل أن تنفخ فيه الروح عتقت هي بذلك؛ لأنه بعضها وشيء منها، وسئل ابن عباس عن رجل قال لخادمه: فرجكِ حُرٌّ. قال: هي حرة أعتق منها قليلًا أو كثيرًا فهي حرة (^٦).\n_________\n(^١) انظر: \"المحلى\" ٩/ ١٩٠، \"الاستذكار\" ٢٣/ ١٢٧.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٣٦٧.\n(^٣) انظر: \"الاستذكار\" ٢٣/ ١٢.\n(^٤) رواه أبو داود (٣٩٣٣)، والنسائي في \"الكبرى\" ٣/ ١٨٦ (٤٩٧٠)، والطحاوي في \"شرح معاني الآثار\" ٣/ ١٠٧، والبيهقي في \"الكبرى\" ١٠/ ٢٧٣ بهذا الإسناد.\n(^٥) \"المحلى\" ٩/ ١٩٠.\n(^٦) رواه ابن أبي شيبة ٤/ ٣٣٤ (٢٠٦٩٤).","vol":"16","page":158},{"text":"قال ابن حزم: ولا يعلم لابن عباس في هذا مخالف من الصحابة، وعن الحسن: إذا أعتق من غلامه شعره أو إصبعه فقد عتق (^١)، وكذا قاله قتادة والشعبي.\nوقال مالك: إذا أوصى أن يعتق من عبده تسعة أعشاره عتق ما سمى دون سائره، وهذا نقض لمذهبه.\nوقال أبو حنيفة وأصحابه: حاشا زفر: لا يحب العتق بذكر شيء من الأعضاء في ذكر عتق الرأس أو الوجه أو الروح أو النفس أو الجسد أو البدن، فأي هذا عتق عتق جميعه.\nواختلف عنه في عتقه الرأس أو الفرج أيعتق بذلك أم لا (^٢)؟\nوحجة أبي حنيفة ما رواه إسماعيل بن أمية، عن أبيه، عن جده أنه أعتق نصف عبده، فلم ينكر رسول الله - ﷺ - عتقه (^٣)، وقد جاء عن الحسن مثل قوله أيضًا وهو قول الشعبي وعبيد الله بن الحسن، وروي عن علي أيضًا وليس بالثابت (^٤). وقد روي أيضًا عن الشعبي: لو أعتق من عبده عضوًا أو إصبعًا عتق عليه كله (^٥)، وكذا قاله قتادة (^٦).\nقلت: وقد تقرر أن الاستسعاء مذهب أهل الكوفة، وهو قول الثوري والأوزاعي، ومذهب الثلاثة نفيها؛ لأنه لم يتعدّ ولا جنى ما يجب عليه ضمانه ولا يؤخذ أحد بجناية غيره، وحديث ابن عمر يبطل الاستسعاء؛\n_________\n(^١) رواه ابن أبي شيبة ٤/ ٣٣٤ (٢٠٧٠٠).\n(^٢) \"المحلى\" ٩/ ١٨٩ - ١٩٠.\n(^٣) سبق تخريجه في شرح حديث (٢٤٩١، ٢٤٩٢).\n(^٤) انظر: \"الاستذكار\" ٢٣/ ١٢٨.\n(^٥) رواه عبد الرزاق ٩/ ١٥٠ (١٦٧١٠).\n(^٦) رواه عبد الرزاق ٩/ ١٥٠ (١٦٧١١).","vol":"16","page":159},{"text":"لأنه لم يذكر فيه، وقد روى همام وشعبة وهشام هذا الحديث عن قتادة بدونها، ولما ساقه الدارقطني ساقه من قول قتادة، ثم قال: ما أحسن ما رواه همام وضبطه، فصل قول قتادة (^١).\nقال الأصيلي: ومن أسقطها أولى ممن ذكرها، وحديث عمران في الستة (^٢) لم يذكره فيه، وعلى مذهب أبي حنيفة كان يجب أن يعتق من كل واحد يلزمه السعي في قيمة الباقي منه، والشارع أقرع بينهم فأعتق اثنين منهم، وهذا مخالف لما يقوله أبو حنيفة.\n_________\n(^١) ذكره الحافظ في \"الفتح\" ٥/ ١٥٨.\n(^٢) يقصد حديث عمران بن حصين في الرجل الذي أعتق ستة أعبد له عند موته …","vol":"16","page":160},{"text":"<span data-type='title' id=toc-1845>٦ - باب الخَطَإِ وَالنِّسْيَانِ فِي العَتَاقَةِ وَالطَّلَاقِ وَنَحْوِهِ، وَلَا عَتَاقَةَ إِلَّا لِوَجْهِ اللهِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"لِكُلِّ امْرِئٍ مَا نَوَى\" وَلَا نِيَّةَ لِلنَّاسِي وَالمُخْطِئِ. [انظر: ١]\n\n٢٥٢٨ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مِسْعَرٌ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أُمَّتِي مَا وَسْوَسَتْ بِهِ صُدُورُهَا، مَا لَمْ تَعْمَلْ أَوْ تَكَلَّمْ\". [٥٢٦٩، ٦٦٦٤ - مسلم: ١٢٧ - فتح: ٥/ ١٦٠]\n\n٢٥٢٩ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ سُفْيَانَ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ اللَّيْثِيِّ قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الأَعْمَالُ بِالنِّيَّةِ، وَلاِمْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ\".\nثم ساق حديث أبي هريرة: \"إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أُمَّتِي مَا وَسوَسَتْ بِهِ صُدُورُهَا، مَا لَمْ تَعْمَلْ أَوْ تَكَلَّمْ\".\nثم ساق حديث عمر: \"الأعمال بالنية\" بطوله.\nوالخطأ والنسيان إنما يكون في الحنث في الأيمان بعتق كانت اليمين أو طلاق أو غيره، وقد اختلف العلماء في الناسى في يمينه، هل يلزمه حنث أم لا؟ على قولين:\nأحدهما: لا. وهو قول عطاء (^١) واحد قولي الشافعي، وبه قال\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٦٠، \"الكافي\" لابن عبد البر ص ١٩٦.","vol":"16","page":161},{"text":"إسحاق، وإليه ذهب البخاري في الباب.\nوثانيهما: وهو قول الشعبي وطاوس: من أخطأ في الطلاق فله نيته.\nوفيه قول ثالث: أنه يحنث في الطلاق خاصة، قاله أحمد (^١).\nحجة الأول: قوله تعالى: ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ﴾ [الأحزاب: ٥]، وهو ظاهر أحاديث الباب، وذهب مالك والكوفيون إلى أنه يحنث في الخطأ أيضًا (^٢).\nوادعى ابن بطال أنه الأشهر عن الشافعي، وروي ذلك عن أصحاب ابن مسعود (^٣)، وسيأتي في الأيمان والنذور اختلافهم فيمن حنث ناسيًا في يمينه.\nومن الخطأ في العتق والطلاق ما اختلف فيه ابن القاسم وأشهب أنه إذا دعا عبدًا يقال له: ناصح، فأجابه مرزوق فقال له: أنت حر، وهو يظن الأول وشهد عليه بذلك. فقال ابن القاسم: يعتقان جميعًا مرزوق بمواجهته بالعتق وناصح بما نواه، وأما فيما بينه وبين الله تعالى فلا يعتق إلا ناصح، قال ابن القاسم: وإن لم يكن عليه بينة لم يعتق إلا الذي نوى، وقال أشهب: يعتق مرزوق فيما بينه وبين الله، وفيما بينه وبين العباد لا يعتق ناصح؛ لأنه دعاه ليعتقه فأعتق غيره وهو يظنه مرزوقًا فرزق هذا وحرم هذا (^٤).\nوروى مطرف وابن الماجشون فيمن أراد أن يطلق امرأته واحدة\n_________\n(^١) انظر هذِه المسألة في: \"شرح ابن بطال\" ٧/ ٤٠ - ٤١، \"الإشراف\" ٢/ ٢٤٨ - ٢٤٩.\n(^٢) انظر \"مختصر اختلاف العلماء\" ٣/ ٢٦٠، \"الكافي\" لابن عبد البر ص: ١٩٦.\n(^٣) \"شرح ابن بطال\" ٧/ ٤١.\n(^٤) انظر: قول ابن القاسم وأشهب في \"المدونة\" ٢/ ٣٧٢ - ٣٧٣.","vol":"16","page":162},{"text":"فأخطأ لسانه فطلقها البتة طلقت عليه البتة، ولا ينفعه ما أراد، ولا نية له في ذلك، وهو قول مالك، قال: يؤخذ الناس بلفظهم في الطلاق ولا تنفعهم نياتهم (^١)، وقال أصبغ عن ابن القاسم: وعلى هذا القول يكون تأويل: \"الأعمال بالنيات\" على الخصوص، كأنه قال: إلا العتق والطلاق فإن الأعمال فيها بالأقوال والنيات، فمن ادعى الخطأ بلسانه فيهما، فإثم ذلك ساقط عنه، وهو مأخوذ بما نطق به لسانه حياطة للفروج وتحصينًا لها من الإقدام على وطئها بالشك واحتياطًا من الرجوع في عتق الرقاب المنجية من النار التي أمر الشارع بعتق شقص منها بتمام عتقها كلها وتخليصها من الرق. وروى ابن نافع وزياد بن عبد الرحمن، عن مالك أنه تنفعه نيته ولا تطلق إلا واحدة، وقد روي عن الحسن البصري في رجل كان يكلم امرأته في شيء فغلط فقال: أنت طالق. قال: ليس عليه شيء فيما بينه وبين ربه، والمعمول عليه من مذهب مالك المشهور عند أصحابه القول الأول (^٢).\nوالمفتى عليه عندنا: عدم وقوع طلاق الناسي.\nتنبيهات:\nأحدها: نحا البخاري إلى مشهور مذهب الشافعي: أن فعل الناسي لا يحنث، وهو ظاهر تبويبه، وما ذكر فيه من الأخبار؛ لأن الساهي لا نية له ولا عتق عليه بفعل سهو، وكأنه يشير أيضًا إلى خلاف أبي حنيفة في قوله: ومن أعتق عبده لوجه الله أو للشيطان أو للصنم عتق (^٣)؛ لوجود ركن الإعتاق من أهله في محله، ووصف القربة واللفظ الأول زيادة\n_________\n(^١) انظر: \"المدونة\" ٢/ ٢٨٦.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٤١ - ٤٢.\n(^٣) انظر: \"بدائع الصنائع\" ٤/ ٤٧، \"تبيين الحقائق\" ٣/ ٧١.","vol":"16","page":163},{"text":"فلا يختل العتق بعدمه في اللفظين الآخرين، فإذا قال لعبده: أنت حر أو معتق، أو عتيق، أو محرر، وقد حررتك أو أعتقتك، فقد عتق نوى به العتق أو لم ينو.\nثانيها: حديث عمر سلف أول الباب، وحديث أبي هريرة، كأن البخاري يريد به وبالأول مخالفة أبي حنيفة في إيقاعه العتق على السكران والمكره (^١) متعلقًا بما رواه ابن حزم من قوله - ﵇ -: \"ثلاث جدهن جد وهزلهن جد\" (^٢)، فذكر العتاق، ثم قال: خبر مكذوب (^٣).\nقال: ولو صح لم يكن فيه حجة؛ لأن الحديث في الذي هزل فأعتق وهم يقولون فيمن أكره، وأين الإكراه من الهزل وهم لا يجيزون بيع المكره ولا إقراره ولا هبته، وهذا تناقض (^٤).\nثالثها: بوب البخاري على الخطأ والنسيان، ولم يأت في الباب بحديث صريح لذلك، ولو ذكر حديث ابن عباس أن النبي - ﷺ - قال: \"وضع عن أمتي الخطأ والنسيان وما استكرهوا عليه\" كان جيدًا، فإنه حديث جيد أخرجه ابن ماجه وصححه ابن حبان والحاكم. وقال: صحيح على شرط الشيخين (^٥)، وصححه ابن حزم أيضًا (^٦). وقال العقيلي: سنده جيد (^٧).\n_________\n(^١) انظر: \"تبيين الحقائق\" ٣/ ٧١.\n(^٢) الحديث رواه أبو داود (٢١٩٤)، والترمذي (١١٨٤)، وابن ماجه (٢٠٣٩)، وحسنه الألباني في \"الإرواء\" (١٨٢٦).\n(^٣) في مطبوع \"المحلى\" ٩/ ٢٠٧: جابر كذاب.\n(^٤) \"المحلى\" ٩/ ٢٠٧ - ٢٠٨.\n(^٥) ابن ماجه (٢٠٤٥)، وابن حبان ١٦/ ٢٠٢ (٧٢١٩)، والحاكم ٢/ ١٩٨.\n(^٦) \"المحلى\" ٥/ ١٩٣.\n(^٧) \"الضعفاء الكبير\" ٤/ ١٤٥ ترجمة: محمد بن مصفى الحمصي.","vol":"16","page":164},{"text":"وسأل عبد الله بن أحمد أباه عنه، فقال (^١): رواه شيخ عن الوليد بن مسلم، عن الأوزاعي ومالك. قال مالك: عن نافع، عن ابن عمر يرفعه، وقال الأوزاعي: عن عطاء، عن ابن عباس.\nقال: هذا كذب وباطل وليس يروى إلا عن الحسن، عن رسول الله - ﷺ - (^٢).\nقال ابن حزم: إنما كذّب أحمد من رواه من حديث مالك عن نافع، عن ابن عمر، ومن طريق الوليد، عن الأوزاعي، عن عطاء، عن ابن عباس، ومن بدل الأسانيد فقد أخطأ أو كذب إن تعمده (^٣).\nوقال ابن عساكر في \"الرغائب\" إثر حديث ابن عمر: هذا حديث غريب.\nورواه أيضًا من حديث ابن لهيعة، عن موسى بن وَرْدَان عن عقبة بن عامر. وقال: غريب.\nوأخرجه ابن ماجه أيضًا من حديث أبي ذر بإسناد فيه ضعف (^٤).\nويشد ذلك حديث مسلم من طريق أبي هريرة: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللهُ﴾ [البقرة: ٢٨٤]، اشتد ذلك على الصحابة فشكوا إلى رسول الله - ﷺ -. فقال: \"قولوا: سمعنا وأطعنا\"،\n_________\n(^١) أي: عبد الله بن أحمد.\n(^٢) \"العلل ومعرفة الرجال\" ١/ ٥٦١ - ٥٦٢ (١٣٤٠).\n(^٣) \"المحلى\" ٨/ ٣٣٤.\n(^٤) ابن ماجه (٢٠٤٣)، وصححه الألباني في \"صحيح ابن ماجه\" (١٦٦٢)، ولعل المصنف ضعفه هنا لأجل شهر بن حوشب. قال الحافظ في \"التقريب\" (٢٨٣٠): صدوق كثير الإرسال والأوهام. ولأجل أيوب بن سويد هو الرملي، صدوق يخطئ كما في \"التقريب\" (٦١٥).","vol":"16","page":165},{"text":"فنزل: ﴿رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ [البقرة: ٢٨٦] قال: \"نعم\". ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا﴾ [البقرة: ٢٨٦]. قال: \"نعم\". إلى آخر السورة (^١).\nفحديثُ النفسِ والوسواسِ لا يدخل تحت طوق العبد، وإنما غاية قدرته أن يعرض عنه، ولو حَدَّثَ نفْسَهُ بمعصيةٍ لم يؤاخذ، فإذا عَزَمَ خَرَجَ عن تحديثِ النفسِ ويصيرُ مِن أعمالِ القلبِ، فإنْ عَقَدَ النيةَ على الفعلِ فحينئذ يَأْثمُ بنيةِ الشِّر، وبيانُ الفرق بين النيةِ والعزمِ أنه لو حدث نفسه في الصلاة بقطعِهَا لم تنقطع، فإذا عَزَمَ حَكَمْنُا بقطعهِاَ، وقد سئل (الهروي) (^٢): أيؤاخذُ الإنسانُ بالهمة؟ قال: إذا عزم (^٣). وقال: الملكان يجدان ريح الحسنات والسيئات إذا عقد القلب (^٤).\nوقوله: \"ما وسوست به صدورها\" وفي رواية: \"ما حدثت به أنفسها\". الرواية بالنصبِ على أنه مفعول حَدَّثَت، وأهلُ اللغةِ يرفعون على أنه فاعل، قاله القرطبي (^٥).\nوقال عياض: الهمُّ: ما يمر في الفكرِ من غيرِ استقرار ولا توطن، فإن استقر وَوَطَّنَ قلبَهُ عليه كان عزمًا يؤاخذ به أو يثاب عليه (^٦).\nقال القرطبي: وما ذهب إليه هو الذي عليه عامة السلف وأهل العلم\n_________\n(^١) مسلم (١٢٥) كتاب: الإيمان، باب: قوله تعالى: ﴿لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ﴾.\n(^٢) كذا بالأصل، وفي \"الحلية\": سفيان الثوري.\n(^٣) \"الحلية\" ٦/ ٣٧٩.\n(^٤) \"الحلية\" ٧/ ١٥.\n(^٥) \"المفهم\" ١/ ٣٤٠ وأشار إلى أنه قول الطحاوي.\n(^٦) \"إكمال المعلم\" ١/ ٤٢٥.","vol":"16","page":166},{"text":"والفقهاء والمحدثين والمتكلمين، ولا يلتفت إلى من خالفهم في ذلك، فزعم أن ما يهم به الإنسان وإنْ وَطَّنَ به لا يؤاخذ به، متمسكًا في ذلك بقوله تعالى: ﴿وَلَقَدْ هَمَّتْ﴾ [يوسف: ٢٤] وبقوله - ﷺ -: \"ما لم تعمل أو تكلم\" ومن لم يعمل بما عزم عليه ولا نطق به فلا وأما الآية فَمِنَ الهمِّ ما يؤاخذ به وهو ما استقر واستوطن، ومنه ما يكون أحاديث لا تستقر فلا يؤاخذ بها، كما شَهِدَ به الحديث، يوضح ذلك حديث أبي كبشة عمرو بن سعد سمع رسول الله - ﷺ - (^١). فذكر حديثًا فيه: \"قالت الملائكة: ذاك عبدك يريد أن يعمل سيئة وهو أبصر به\".\nوزعم الطبري أن فيه دلالة أن الحفظة يكتبون أعمال القلوب، خلافًا لمن نفاه، ولا تكتب إلا الأعمال الظاهرة (^٢).\nرابعها: قوله: (ولا نية للناسي ولا المخطئ) كذا في الأصول، وذكره ابن التين أولًا بلفظ: \"الخاطئ\"، ثم قال: وفي رواية غير أبي الحسن: \"المخطئ\" وهو أشبه بالتبويب؛ لأن الخاطئ: المذنب المتعمد للذنب، وأخطأ إذا لم يتعمد وهو الأشبه بالناسي الذي قَرَنَهُ في التبويب، وقد قيل في قوله تعالى: ﴿إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ [البقرة: ٢٨٦] أي: خطئنا، أي: أذنبنا. وقيل: معناه: دخلنا في الخطيئة، مثل: أَصَبْحَ وأَظْلَمَ إذا دَخَلَ في ذلك.\nقال الداودي: إنما الخطأ في الطلاق والعتاق، يريد إن تلفظ بشيء فيخطئ لسانه فيلفظ بالطلاق أوالعتاق، مثل أن يريد أن يقول: ادخل\n_________\n(^١) العبارة هنا مبتورة، وتمامها من \"المفهم\": يقول: \"إنما الدنيا لأربعة نفر … \" الحديث إلى آخره اهـ.\n(^٢) إلى هنا انتهى نقل المصنف من \"المفهم\" ١/ ٣٤١ - ٣٤٢.","vol":"16","page":167},{"text":"أو أخرج لا يريد أن يلفظ بهما، فإذا كان هذا ولم يكن عليه نية حين قال كذلك فلا يعد نادمًا فلا شيء عليه، وإن كانت عليه نية مثل نية دعوى الخطأ. قال: وأما النسيان فلا يكون في الطلاق ولا العتاق إلا أن يريد أنه حلف بهما علي فعل ثم نسي يمينه وفعله، فهذا إنما يوضح فيه النسيان إذا لم يذكر يمينه، كما توضع الصلاة عمن نسيها إذا لم يذكرها حتى يموت، وكذلك ديون الناس وغيرها لا يأثم بتركها ناسيًا.\nقال ابن التين: وهذا من الداودي على مذهب مالك، ولعل البخاري بني على مذهب الشافعي أن الساهي لا يحنث وهو الأظهر من تبويبه كما سلف؛ لأن الساهي لا نية له فلا يلزمه عتق بفعل سهو.","vol":"16","page":168},{"text":"<span data-type='title' id=toc-1846>٧ - باب إِذَا قَالَ رَجُلٌ لِعَبْدِهِ: هُوَ للهِ. وَنَوَى العِتْقَ، وَالإِشْهَادُ فِي العِتْقِ</span>\n٢٥٣٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ بِشْرٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّهُ لَمَّا أَقْبَلَ يُرِيدُ الإِسْلَامَ وَمَعَهُ غُلَامُهُ، ضَلَّ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ، فَأَقْبَلَ بَعْدَ ذَلِكَ وَأَبُو هُرَيْرَةَ جَالِسٌ مَعَ النَّبِيِّ - ﷺ - فَقَالَ: النَّبِيُّ - ﷺ - \"يَا أَبَا هُرَيْرَةَ، هَذَا غُلَامُكَ قَدْ أَتَاكَ\". فَقَالَ: أَمَا إِنِّي أُشْهِدُكَ أَنَّهُ حُرٌّ. قَالَ فَهُوَ حِينَ يَقُولُ:\nيَا لَيْلَةً مِنْ طُولِهَا وَعَنَائِهَا … عَلَى أَنَّهَا مِنْ دَارَةِ الكُفْرِ نَجَّتِ\n[٢٥٣١، ٢٥٣٢، ٤٣٩٣ - فتح: ٥/ ١٦٢]\n\n٢٥٣١ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: لَمَّا قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - قُلْتُ فِي الطَّرِيقِ:\nيَا لَيْلَةً مِنْ طُولِهَا وَعَنَائِهَا … عَلَى أَنَّهَا مِنْ دَارَةِ الكُفْرِ نَجَّتِ\nقَالَ: وَأَبَقَ مِنِّي غُلَامٌ لِي فِي الطَّرِيقِ -قَالَ:- فَلَمَّا قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - بَايَعْتُهُ، فَبَيْنَا أَنَا عِنْدَهُ إِذْ طَلَعَ الغُلَامُ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، هَذَا غُلَامُكَ\". فَقُلْتُ هُوَ حُرٌّ لِوَجْهِ اللهِ، فَأَعْتَقْتُهُ. لَمْ يَقُلْ أَبُو كُرَيْبٍ، عَنْ أَبِي أُسَامَةَ: حُرٌّ. [انظر: ٢٥٣٠ - فتح: ٥/ ١٦٢]\n\n٢٥٣٢ - حَدَّثَنَا شِهَابُ بْنُ عَبَّادٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ حُمَيْدٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: لَمَّا أَقْبَلَ أَبُو هُرَيْرَةَ ﵁، وَمَعَهُ غُلَامُهُ وَهْوَ يَطْلُبُ الإِسْلَامَ، فَأَضَلَّ أَحَدُهُمَا صَاحِبَهُ بِهَذَا، وَقَالَ: أَمَا إِنِّي أُشْهِدُكَ أَنَّهُ للهِ. [انظر: ٢٥٣٠ - فتح: ٥/ ١٦٢]\nذكر فيه حديث أَبِي هُرَيْرَةَ أَنَّهُ لَمَّا أَقْبَلَ يُرِيدُ الإِسْلَامَ وَمَعَهُ غُلَامُهُ، ضَلَّ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ، فَأَقْبَلَ بَعْدَ ذَلِكَ وَأَبُو هُرَيْرَةَ جَالِسٌ مَعَ النَّبِيِّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، هذا غُلَامُكَ قَدْ أَتَاكَ\".","vol":"16","page":169},{"text":"فَقَالَ: أُشْهِدُكَ أَنَّهُ حُرٌّ. قَالَ: فَهُوَ حِينَ يَقُولُ:\nيَا لَيْلَةً مِنْ طُولِهَا وَعَنَائِهَا … عَلَى أَنَّهَا مِنْ دَارَةِ الكُفْرِ نَجَّتِ\nوعنه (^١) لَمَّا قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - قُلْتُ فِي الطَّرِيقِ … البيت.\nقَالَ: وَأَبَقَ مِنِّي غُلَام لِي فِي الطَّرِيقِ -قَالَ:- فَلَمَّا قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - بَايَعْتُةُ، فَبَيْنَا أَنَا عِنْدَهُ إِذْ طَلَعَ الغُلَامُ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، هذا غُلَامُكَ\". فَقُلْتُ: هُوَ حُرٌّ لِوَجْهِ اللهِ، فَأَعْتَقْتُهُ. (^٢)\nوعَنْ قَيْسٍ قَالَ: لَمَّا أَقْبَلَ أَبُو هُرَيْرَةَ ﵁، وَمَعَهُ غُلَامُهُ وَهْوَ يَطْلُبُ الإِسْلَامَ، فضل أَحَدُهُمَا صَاحِبَهُ بهذا، وَقَالَ: أَمَا إِنِّي أُشْهِدُكَ أَنَّهُ لله.\nالشرح:\nهذا الحديث من أفراده، وقيس (^٣) هو ابن أبي حازم، عوف بن عبد الحارث أبو عبد الله الأحمسي، مات سنة أربع وثمانين. وقيل: في آخر سلطان سليمان بن عبد الملك (^٤). وشيخ البخاري في الثاني عبيد الله بن سعيد (خ، م، س) وهو السرخسي اليشكري مولاهم،\n_________\n(^١) ورد بهامش الأصل: ساقه بسند آخر إلى إسماعيل.\n(^٢) ورد بهامش الأصل تعليقا على الحديث: في نسختي قال أبو عبد الله: لم يقل أبو غريب عن أبي أسامة: حر.\n(^٣) ورد بهامش الأصل: في \"وفيات الذهبي\": توفي قيس سنة تسع وتسعين، وفي \"كاشفه\": سنة تسع وما ذكره المصنف قدمه النووي في \"تهذيبه\" فقال: وقيل: سنة سبع وسبعين، وقيل: سنة ثمان وسبعين.\n[في \"الكاشف\": سنة ثمان وتسعين].\n(^٤) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٦٧، \"التاريخ الكبير\" ٧/ ١٤٥ (٦٨٤)، \"تهذيب الكمال\" ٢٤/ ١٠ (٤٨٩٦).","vol":"16","page":170},{"text":"مات سنة إحدى وأربعين ومائتين (^١). وشيخه في الثالث: شهاب (خ، م، ت، ق) بن عباد وهو العبدي الكوفي: مات سنة أربع وعشرين ومائتين (^٢). وشيخ شهاب: إبراهيم (^٣) بن حميد أبو إسحاق، مات سنة ثمان وسبعين ومائة (^٤).\nقال المهلب: ولا خلاف بين العلماء علمتُ إذا قال لعبده: هو حر أو هو لوجه الله أو هو لله ونوى العتق أنه يلزمه العتق، وكل ما يفهم به عن المتكلم أنه أراد به العتق لزمه ونفذ عليه.\nوروى ابن أبي شيبة، عن هشيم، عن مغيرة أن رجلًا قال لغلامه: أنت لله، فسئل الشعبي والمسيب بن رافع وحماد بن سليمان فقالوا: هو حر، وعن إبراهيم كذلك (^٥). قال إبراهيم: وإن قال: إنك لحر النفس فهو حر، وعن الحسن أنه إذا قال: ما أنت إلا حر قال: نيته، وعن الشعبي مثله (^٦).\nوأما الإشهاد في العتق فمن حقه، والعتق قام عند الله وجميع ما يراد به وجهه تعالى بالقول والنية، وإن لم يكن ثم إشهاد، وقد قالت امرأة عمران: ﴿رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا﴾ [آل عمران: ٣٥] أي: لخدمة المسجد، ﴿فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ﴾، فتم ما نذرته بدعوة الله\n_________\n(^١) انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٣٨٣ (١٢٢٧)، \"الثقات\" ٨/ ٤٠٦، \"تهذيب الكمال\" ١٩/ ٥٠ (٣٦٣٩).\n(^٢) انظر ترجمته في: \"الطبقات الكبرى\" ٦/ ٤١٠، \"التاريخ الكبير\" ٤/ ٢٣٥ (٢٦٣٧)، \"تهذيب الكمال\" ١٢/ ٥٧٣ (٢٧٧٧).\n(^٣) ورد بهامش الأصل: ذكره ابن حبان في \"الثقات\".\n(^٤) انظر: \"تهذيب الكمال\" ٢/ ٧٨ (١٦٧).\n(^٥) \"المصنف\" ٥/ ٢٢ (٢٣٣٣٧).\n(^٦) \"المصنف\" ٥/ ٢٩ (٢٣٤٠٠ - ٢٣٤٠٢).","vol":"16","page":171},{"text":"تعالى، وقبل الله ذلك منها، فكان ما في بطنها موقوفًا لما نذرته من خدمة المسجد، ولم تُشْهد غير الله.\nوفيه أيضًا من الفقه: العتق عند بلوغ الأمل والنجاة مما يخاف من الفتن والمحن، كما فعل أبو هريرة حين نَجّاه الله من دارة الكفر ومن ضلاله في الليل عن الطريق أعتق الغلام حين جمعه الله عليه وهداه إلى الإسلام، وفيه: جواز قول الشعر وتوجعه من طول ليلته ومبيته فيها، وحمد عاقبتها إذ نجته من دار الكفر، ومنه المثل: عند الصباح يَحْمَدُ القومُ السُّرى (^١)، وظاهر (^٢) رواية \"الصحيح\" أن أبا هريرة هو قائل هذا البيت. وقال ابن التين: فيه خلاف هل هو لأبي هريرة أو غلامه.\nوقوله: \"هذا غلامك\" إما أن يكون وصفه له، أو رآه مقبلًا إليه، أو أخبره الملك.\nوقوله: (يطلب الإسلام) يحتمل أن يكون حقيقة، فإنه لم يسلم وأسلم بعد، ويحتمل أن يكون المراد يظهر إسلامه.\n_________\n(^١) انظر: \"جمهرة الأمثال\" ٢/ ٣٢.\n(^٢) ورد بهامش الأصل: صريح في الثانية.","vol":"16","page":172},{"text":"<span data-type='title' id=toc-1847>٨ - باب أُمِّ الوَلَدِ</span>\nقَالَ أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تَلِدَ الأَمَةُ رَبَّهَا\".\n\n٢٥٣٣ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ ﵂ قَالَتْ: إِنَّ عُتْبَةَ بْنَ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنْ يَقْبِضَ إِلَيْهِ ابْنَ وَلِيدَةِ زَمْعَةَ، قَالَ عُتْبَةُ إِنَّهُ ابْنِي. فَلَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - زَمَنَ الفَتْحِ أَخَذَ سَعْدٌ ابْنَ وَلِيدَةِ زَمْعَةَ، فَأَقْبَلَ بِهِ إِلَى رَسُولِ اللهِ - ﷺ - وَأَقْبَلَ مَعَهُ بِعَبْدِ بْنِ زَمْعَةَ، فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ، هَذَا ابْنُ أَخِي، عَهِدَ إِلَيَّ أَنَّهُ ابْنُهُ. فَقَالَ عَبْدُ بْنُ زَمْعَةَ: يَا رَسُولَ اللهِ، هَذَا أَخِي ابْنُ وَلِيدَةِ زَمْعَةَ، وُلِدَ عَلَى فِرَاشِهِ. فَنَظَرَ رَسُولُ اللهِ - ﷺ - إِلَى ابْنِ وَلِيدَةِ زَمْعَةَ، فَإِذَا هُوَ أَشْبَهُ النَّاسِ بِهِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ\". مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِرَاشِ أَبِيهِ، قَالَ رَسُولُ اللهِ - ﷺ -: \"احْتَجِبِي مِنْهُ يَا سَوْدَةُ بِنْتَ زَمْعَةَ\". مِمَّا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ. وَكَانَتْ سَوْدَةُ زَوْجَ النَّبِيِّ - ﷺ -. [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح: ٥/ ١٦٣]\nهذا سلف (^١) من عند البخاري مسندًا في كتاب الإيمان (^٢) فراجعه.\nقال ابن التين: معناه: أن تكثر السراري في آخر الزمان فيكون ابن الأمة مولاها، وقيل: هو أن يستطيل الولد على أمه ولا يبرها، فكأنه ربها.\nثم ساق حديث عائشة في قصة الوليدة. وقوله: \"هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ\". مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِرَاشِ أَبِيهِ، إلى آخره.\n_________\n(^١) يعني: التعليق السابق.\n(^٢) برقم (٥٠) باب: سؤال جبريل النبي - ﷺ - عن الإيمان. ....","vol":"16","page":173},{"text":"وقد سلف واضحًا (^١)، ويريد هنا أن الأُمَّةَ أشكلَ عليها معنى قصة عتبة، وتأولوا فيه ضروبًا من التأويل، لخروجه عن الأصول المجمع عليها، منها:\nأن الأمة متفقة أنه لا يدَّعي أحد عن أحد إلا بوكالة من المدعي، ولم يذكر في الحديث توكيل عتبة لأخيه سعد على ما ادعاه عنه.\nومنها: ادعاء عبد بن زمعة على أبيه، وكذا بقوله: أخي، وابن وليدة أبي وُلِدَ على فراشه ولم يأت ببينة تشهد بإقرار أبيه، ولا يجوز أن تُقْبَلَ دعواه على أبيه؛ لأنه لا يستلحق غير الأب لقوله تعالى: ﴿وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا﴾ [الأنعام: ١٦٤].\nوقال الطحاوي: ذهب قوم إلى أن الأمة إذا وطئها مولاها فقد لزمه كل ولد يجيء بعد ذلك ادعاه أو لم يدعه، هذا قول مالك والشافعي احتجاجًا بهذا الحديث (^٢)؛ لأنه﵇- قال: \"هو لك يا عبد بن زمعة\"، ثم قال: \"الولد للفراش وللعاهر الحجر\" فألحقه بزمعة لا لدعوة ابنه؛ لأن دعوة الابن بالنسب بغيره من أبيه غير مقبولة، ولكن؛ لأن أمه كانت فراشًا لزمعة بوطئه إياها.\nواحتجوا أيضًا بما رواه مالك عن نافع، عن صفية بنت أبي عبيد أن عمر بن الخطاب قال: ما بال رجال يطئون ولائدهم ثم يدعونهن يخرجن لا تأتيني وليدة تقر أن سيدها قد ألمَّ بها إلا ألحقت به ولدها، فأرسلوهن بعد أو أمسكوهن (^٣).\n_________\n(^١) برقم (٢٠٥٣) كتاب: البيوع، باب: تفسير المشبهات.\n(^٢) انظر: \"الاستذكار\" ٢٢/ ٢٠١.\n(^٣) \"الموطأ\" برواية يحيى ص ٤٦٣.","vol":"16","page":174},{"text":"وفي حديث آخر: ما بال رجال يطئون ولائدهم ثم يعزلونهن (^١).\nوخالفهم في ذلك آخرون، فقالوا: ما جاءت به هذِه الأمة فلا يلزم مولاها إلا أن يقر به، وإن مات قبل أن يُقر به لم يلزمه، وهو قول الكوفيين.\nواحتجوا على ذلك بأنه - ﷺ -، إنما قال لعبد بن زمعة: \"هو لك\" ولم يقل: هو أخوك، فيجوز أن يكون أراد بقوله: \"هو لك\" أي: هو مملوك لك بحق ما لَكَ عليه من اليد، ولم يحكم في نسبه بشيء، والدليل على ذلك أمره سودة بالاحتجاب منه، فلو جعله ابن زمعة [لما حجب منه بنت زمعة] (^٢)؛ لأنه لا يأمر بقطع الأرحام، وإنما كان يأمر بصلتها، ومن صلتها التزاور، وكيف يجوز أن يأمرها أن تحتجب من أخيها وهو يأمر عائشة أن تأذن لعمها من الرضاعة بالدخول عليها (^٣)، ولكن وجه ذلك أنه لم يكن حكم فيه بشيء غير اليد التي جعلها لعبد ولسائر ورثة زمعة دون سعد.\nواحتجوا أيضًا بما رواه شعبة، عن عمارة بن أبي حفصة، عن عكرمة قال: كان ابن عباس يأتي جارية له فحملت، فقال: ليس هو مني، إني أتيتها إتيانًا لا أريد به الولد.\nوروى الثوري، عن أبي الزناد، عن خارجة بن زيد أن أباه كان يعزل عن جارية فارسية فأتت يحمل فأنكره، وقال: إني لم أكن أريد ولدك وإنما استطبت نفسك فجلدها وأعتقها (^٤).\n_________\n(^١) \"الموطأ\" برواية يحيى ص ٤٦٣.\n(^٢) الزيادة من ابن بطال ٧/ ٤٥ حتى يستقيم المعنى، وهي أيضًا عند الطحاوي في \"شرح معاني الآثار\" ٣/ ١١٥، وقدمنا ابن بطال لأن المصنف ينقل كلام الطحاوي من عنده.\n(^٣) سيأتي برقم (٢٦٤٤) كتاب: الشهادات، باب: الشهادة على الأنساب.\n(^٤) وتمامه في \"شرح معاني الآثار\" ٣/ ١١٦: وأعتقها وأعتق الولد.","vol":"16","page":175},{"text":"وقول ابن عباس وزيد خلاف ما رَوى عن عمرَ في ذلك أهلُ المقالةِ الأولى (^١).\nواختلفوا في معنى قوله: \"هو لك يا عبد بن زمعة\". فقالت طائفة: أي: أخوك كما ادعيته، قضاء منه في ذلك بعلمه؛ لأن زمعة بن قيس كان صهره - ﵇ -، وسودة بنت زمعة كانت زوجته، فيمكن أن يكون علم أن تلك الأمة كان يمسها زمعة، فألحق ولدها به لما علم من فراشه، لا أنه قضى بذلك لاستحقاق عبد بن زمعة له (^٢).\nوقال الطحاوي: هو لك بيدك عليه لا أنك تملكه، ولكن تمنع منه مَن سواك كما في اللقطة: هي لك بيدك عليها تدفع غيرك عنها حتى يجيء صاحبها، ليس على أنها ملك لك، ولما كان عبد بن زمعة له شريك فيما ادعاه، وهي أخته سودة، ولم يُعلم منها تصديق له، ألزم ابن زمعة ما أقر به على نفسه، ولم يجعل ذلك حجة على أخته إذ لم تصدقه، ولم تجعله أخاها، وأمرها بالحجاب منه (^٣).\nوقال الطبري: هو لك ملك، لا أنه قضى له بنسبه، وعنه جوابان لابن القصار:\nأحدهما: أنه كان يدعي عبد بن زمعة أنه حر وأنه أخوه ولد على فراش أبيه، فكيف يقضي له بالملك؟ ولو كان مملوكًا لعتق بهذا القول.\nوثانيهما: أنه لو قضى بالملك لم يقل: \"الولد للفراش\"؛ لأن المملوك لا يلحق الفراش، ولكان يقول: هو ملك لك.\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ١١٤ - ١١٦.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٤٦.\n(^٣) \"شرح مشكل الآثار\" ١١، ١٨، ١٩.","vol":"16","page":176},{"text":"وقال المزني: يحتمل أن يكون أجاب فيه على المسألة، فأعلمهم بالحكم أن هذا يكون إذا ادعى صاحب فراش وصاحب زنا لا أنه قبل قول سعد على أخيه ولا على زمعة قول ابنه عبد بن زمعة أنه أخوه؛ لأن كل واحد منهما أخبر عن غيره، وقد قام الإجماع على أنه لا يقبل إقرار أحد على غيره، فحكم بذلك ليعرفهم الحكم في مثله إذا نزل، وقد حكى الله تعالى مثل ذلك في قصة داود: ﴿إِذْ دَخَلُوا عَلَى دَاوُودَ فَفَزِعَ مِنْهُمْ قَالُوا لَا تَخَفْ خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ﴾ [ص: ٢٢] ولم يكونا خصمين، ولا كان لواحد منهما تسع وتسعون نعجة، ولكنهم كلموه ليعرف ما أرادوا، فيحتمل أن يكون حكم في هذِه القصة بنحو ذلك، ويحتمل أن تكون سودة جهلت ما علم أخوها عبد بن زمعة فسكتت، فلما لم يصح أنه أخ لعدم البينة بذلك، [أو]، (^١) الإقرار فيمن يلزم إقراره وزاده بُعدًا شبهه بعتبة أمرها بالاحتجاب منه، فكان جوابه عن السؤال لا على تحقيق زنا عتبة بقول أخيه، ولا بالولد أنه لزمعة لقول ابنه، بل قال: \"الولد للفراش\" على قولك يا عبد بن زمعة، لا على ما قال سعد، ثم أخبر بالذي يكون إذا ثبت مثل هذا.\nوقال الكوفيون: قوله: \"واحتجبي منه يا سودة\" دليل أنه جعل للزنا حكمًا فحرم به رؤية ذلك المستلحق لأخته سودة. وقال لها: \"احتجبي منه\" فمنعها من أخيها في الحكم؛ لأنه ليس بأخيها في غير الحكم؛ لأنه من زِنًا في الباطن إذا كان شبيهًا بعتبة، فجعله كأنه أجنبي لا يراها بحكم الزنا، وجعله أخاها بالفراش، وزعموا أن ما حرم الحلال فالزنا أشد تحريمًا له.\n_________\n(^١) في الأصل: و، وكذا في النسخة التي اعتبرها محقق \"شرح ابن بطال\" أصلًا، لكنه أثبت (أو) من نسخة أخرى سماها (هـ) وهو الأليق بالمعنى.","vol":"16","page":177},{"text":"وقال الشافعي: رؤية ابن زمعة لسودة مباح في الحكم، ولكنه كرهه للشبهة، وأمرها بالستر عنه اختيارًا. وقال بعض أصحابه: يجوز للرجل أن يمنع زوجته من رؤية أخيها، وذهب إلى أنه أخوها على كل حال؛ لأنه قضى بالولد للفراش، وألحق ابن أمة زمعة بفراش زمعة، قالوا: وما حكم به فهو الحق. وفي قوله: \"الولد للفراش\" من الحكم: إلحاق الولد بصاحب الفراش في الحرة والأمة. وقوله: \"وللعاهر الحجر\" أي: لا شيء له في الزاني إذا ادعاه صاحب الفراش، وهذِه كلمة تقولها العرب.\nواختلف السلف والخلف في عتق أم الولد وفي جواز بيعها، فالثابت عن عمر ما رواه مالك في \"الموطأ\"، عن نافع، عن عبد الله أن عمر قال: أيما وليدة ولدت من سيدها، فإنه لا يبيعها ولا يهبها\nولا يورثها، وهو يستمتع منها فإذا مات فهي حرة (^١).\nوروي رفعه، أخرجه كذلك الدارقطني في \"سننه\" (^٢).\nوقال في \"علله\": وقفه هو الصحيح (^٣). والبيهقي. وقال: رفعه غلط (^٤).\nوأما ابن القطان فقال: رواته كلهم ثقات. قال: وهو عندي حسن أو صحيح (^٥).\n_________\n(^١) \"الموطأ\" برواية يحيى ص ٤٨٥.\n(^٢) \"السنن\" ٤/ ١٣٤.\n(^٣) \"علل الدارقطني\" ٢/ ٤١ - ٤٢ وعبارته: والحديث عن عمر موقوف.\n(^٤) \"سنن البيهقي\" ١٠/ ٣٤٨.\n(^٥) قال ابن القطان في \"بيان الوهم والإيهام\" ٣/ ١٣٨ عن مرفوع الحديث.\nثم ضعفه أي: عبد الحق بحسين بن عبد الله بن عبيد الله بن عباس، وترك دونه أبا أويس، وهو عبد الله بن عبد الله بن أويس الأصبحي، صدوق ضعيف الحديث، ودونه عبيد الله بن يحيى الرهاوي، ولا تعرف حاله اهـ.","vol":"16","page":178},{"text":"وروى الدارقطني من حديث ابن عيينة، عن عبد الرحمن بن زياد بن أنعم، عن مسلم بن يسار، عن سعيد بن المسيب أن عمر أعتق أمهات الأولاد وقال عمر: اعتقهن رسول الله - ﷺ - (^١).\nورواه ابن حبيب في \"الواضحة\". فقال: حدثني المقبري، عن ابن أنعم، عن مسلم، عن ابن المسيب، فذكر نحوه.\nوعبد الرحمن هذا ضعفوه، وسعيد لم يسمع من عمر شيئًا على الصحيح (^٢).\n_________\n(^١) \"سنن الدارقطني\" ٤/ ١٣٦، والحديث ضعيف لضعف عبد الرحمن الأفريقي كما عند البيهقي ١٠/ ٣٤٤.\n(^٢) هذا الذي ذهب إليه المصنف هو ما ذهب إليه يحيى بن معين، ويحيى بن سعيد الأنصاري، وأبو حاتم الرا زي، وغيرهم.\nقال عثمان بن سعيد الدرامي: سئل يحيى بن معين: سمع ابن المسيب من عمر؟\nفقال: يقولون: لا. \"تاريخ عثمان بن سعيد\" ص ١١٧.\nوعن إسحاق بن منصور قال: قلت ليحيى بن معين: يصح لسعيد سماع من عمر؟ قال: لا. \"المراسيل\" لابن أبي حاتم ص ٧١.\nوقال الدوري: سمعت يحيى بن معين يقول: سعيد بن المسيب رأى عمر، وكان صغيرا. قلت ليحيى: هو يقول: ولدت لسنتين مضتا من خلافة عمر.\nقال يحيى: ابن ثمان سنين يحفظ شيئًا، قال: إن هؤلاء قوم يقولون: إنه أصلح بين على وعثمان، وهذا باطل، ولم يثبت له السماع من عمر. \"المراسيل\" لابن أبي حاتم ص ٧٢.\nوقال الواقدي: والذي رأيت الناس عليه في مولد سعيد أنه ولد لسنتين خلتا من خلافة عمر، ويروى أنه سمع من عمر، ولم أر أهل العلم يصححون ذلك وإن كانوا قد رووه. \"الطبقات الكبرى\" ٥/ ١١٩.\nوسئل مالك: أأدرك سعيدٌ عمرَ؟ قال: لا، لكنه ولد في زمان عمر، فلما كبر أكبّ على المسألة عن شأنه وأمره حتى كأنه رآه. \"تهذيب الكمال\" ١١/ ٧٤.\nوقال أبو حاتم: سعيد بن المسيب عن عمر، مرسل، يدخل في المسند على =","vol":"16","page":179},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= المجاز. \"المراسيل\" ص ٧١.\nوروى ابن سعد في \"الطبقات\" ٥/ ١٢٠ أن سعيدًا سئل: هل أدركت عمر؟ قال: لا.\nوذهبت طائفة إلى صحة سماع سعيد بن المسيب من عمر، منهم أحمد وابن المديني والحاكم والنووي.\nسئل أحمد: سعيد عن عمر حجة؟ قال: هو عندنا حجة، قد رأى عمر وسمع منه، إذا لم يقبل سعيد عن عمر فمن يقبل! \"الجرح والتعديل\" ٤/ ٦١ (٢٦٢).\nوقال ابن عبد البر في \"التمهيد\" ٢٣/ ٩٤: وكان عليّ بن المديني يصحح سماعه من عمر. وروى ابن عبد البر عن قتادة أنه قال: قلت لسعيد: رأيت عمر؟ قال: نعم. \"التمهيد\" ٢٣/ ٩٣\nوقال الحاكم في \"معرفة علوم الحديث\" ص ٢٥:\nوقد أدرك سعيدٌ عمرَ وعثمان وعليًّا وطلحة والزبير إلى آخر العشرة وليس في جماعة التابعين من أدركهم وسمع منهم غير سعيد، وقيس بن أبي حازم اهـ.\nوقال العلائي في \"جامع التحصيل\" ص ١٨٥: حديثه عن عمر في السنن الأربعة اهـ.\nوقال ابن القيم في \"حاشيته على أبي داود\" ٧/ ٢٩٤:\nولم يحفظ عن أحد من الأئمة أنه طعن في رواية سعيد عن عمر، بل قبلوها كلهم بالقبول والتصديق اهـ.\nقلت: وفيه نظر؛ لما سبق ذكره.\nثم قال: والصحيح أنه ولد لسنتين مضتا من خلافة عمر، فيكون له وقت وفاة عمر ثمان سنين، فكيف ينكر سماعه، ويقدح في اتصال روايته عنه؟ اهـ\nومما يدل على صحة هذا القول الأخير، ما رواه الحافظ في \"تهذيب التهذيب\" ٢/ ٤٥ بسنده إلى سعيد بن المسيب قال: سمعت عمر بن الخطاب على المنبر يقول: عسى أن يكون بعدي أقوام يكذبون بالرجم يقولون: لا نجده في كتاب الله، لولا أن أزيد في كتاب الله ما ليس فيه لكتبت أنه حق، قد رجم رسول الله - ﷺ - ورجم أبو بكر ورجمت.\nقال الحافظ: إسناده صحيح على شرط مسلم اهـ.","vol":"16","page":180},{"text":"وقيل: سمع منه نعي النعمان بن مقرن (^١)، وقوله عند رؤية البيت كما رواه سعيد بن منصور (^٢).\nورواه الثوري في \"جامعه\"، عن عبد الرحمن المذكور، عن مسلم بن يسار، قال: سألت سعيد بن المسيب عن عتق أمهات الأولاد، فقال: إن الناس يقولون: إن أول من أمر بعتق أمهات الأولاد عمر وليس كذلك، ولكن رسول الله - ﷺ - أول من اعتقهن فلا يجعلن في ثلث ولا يبعن في دين (^٣).\nقلت: وروي ذلك عن عثمان وعمر بن عبد العزيز (^٤).\nقال أبو عمر: وهو قول أكثر التابعين منهم الحسن ومحمد بن سيرين وعطاء ومجاهد وسالم وابن شهاب وإبراهيم، وإلى ذلك ذهب مالك والثوري والأوزاعي والليث وأبو حنيفة والشافعى في أكثر كتبه، وقد أجاز بيعها في بعض كتبه.\nقال المزني: قطع في أربعة عشر موضعًا من كتبه بألا تباع (^٥)، وهو\n_________\n(^١) رواه ابن سعد في \"طبقاته\" ٦/ ١٩، وابن أبي شيبة ٧/ ١٥ (٣٣٧٨٠)، ٧/ ٣٤ (٣٣٨٩٨)، والبخاري في \"التاريخ الصغير\" ١/ ٥٦، ٢١٦، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٣١٦ (١٠٧٩).\n(^٢) رواه سعيد بن منصور في \"سننه\" كما في \"نصب الراية\" ٣/ ٣٦ - ٣٧، و\"التلخيص الحبير\" ٢/ ٢٤٢، من قول ابن المسيب.\nورواه ابن سعد ٥/ ١٢٠، وأحمد في \"العلل ومعرفة الرجال\" ١/ ١٩٩ - ٢٠٠ (١٩٧)، وأبو داود في \"سؤالاته لأحمد\" (٦)، والحاكم كما في \"التلخيص الحبير\" ٢/ ٢٤٢، ومن طريقه البيهقي ٥/ ٧٣.\n(^٣) ذكره البيهقي في \"سننه\" ١٠/ ٣٤٤.\n(^٤) رواه البيهقي ١٠/ ٣٤٤.\n(^٥) \"مختصر المزني\" المطبوع بهامش \"الأم\" ٥/ ٢٨٨، ووقع فيه: قَطَعَ. في خمسة عشر كتابًا بعتق أمهات الأولاد ووقف في غيرها اهـ.","vol":"16","page":181},{"text":"الصحيح من مذهبه وعليه جمهور أصحابه وأبو يوسف ومحمد وزفر والحسن بن صالح وأحمد وإسحاق وأبو عبيد وأبو ثور.\nوكان الصديق وعلى وابن عباس وابن الزبير وجابر وأبو سعيد الخدري يجيزون بيع أم الولد. وبه قال داود.\nوقال جابر وأبو سعيد: كنا نبيع أمهات الأولاد على عهد رسول الله - ﷺ - (^١)، وذكر عبد الرزاق: أنا ابن جريج، أخبرني أبو الزبير أنه سمع جابرًا يقول: كنا نبيع أمهات الأولاد ورسول الله - ﷺ - فينا لا نرى بذلك بأسًا.\nوأخبرنا ابن جريج، أنا عبد الرحمن بن الوليد أن أبا إسحاق الهمداني أخبره أن أبا بكر الصديق كان يبيع أمهات الأولاد في إمارته وعمر في نصف إمارته (^٢).\nوقال ابن مسعود: تعتق في نصيب ولدها (^٣)، وقد روي ذلك عن ابن عباس وابن الزبير.\nقال (^٤): وقد روي عن رسول الله - ﷺ - في مارية سريته لما ولدت إبراهيم، قال: \"أعتقها ولدها\" من وجه ليس بالقوي ولا يثبته أهل الحديث، قال: وكذا حديث ابن عباس عن النبي - ﷺ - أنه قال: \"أيما أمة ولدت من سيدها فإنها حرة إذا مات\" لا يصح أيضًا من جهة\n_________\n(^١) أما أثر أبي سعيد فرواه أحمد ٣/ ٢٢، والنسائي في \"الكبرى\" ٣/ ١٩٩، والحاكم ٢/ ١٩. وأما أثر جابر فرواه النسائي في \"الكبرى\" ٣/ ١٩٩، والحاكم في \"المستدرك\" ٢/ ١٨ - ١٩.\n(^٢) \"المصنف\" ٧/ ٢٨٨ (١٣٢١١)، ٧/ ٢٨٧.\n(^٣) رواه عبد الرزاق ٧/ ٢٨٩ - ٢٩٠ (١٣٢١٥).\n(^٤) أي ابن عبد البر.","vol":"16","page":182},{"text":"الإسناد؛ لأنه انفرد به حسين بن عبد الله بن عبيد الله بن عباس وهو متروك الحديث، عن عكرمة، عن ابن عباس (^١). أخرجه أحمد وابن ماجه (^٢).\nورواه عن حسين شَريك القاضي وأخرجه ابن ماجه من حديث أبي بكر يعني: النهشلي، عن حسين هذا (^٣)، كذا وقع وإنما هو عن أبي بكر بن أبي سبرة المتروك؛ كذا صرح به الدارقطني والبيهقي في روايتهما، قال البيهقي: وقد روى هذا الحديث أبو أويس عن حسين إلا أنه أرسله (^٤).\nقلت: قد وصله من طريق الدارقطني (^٥).\nوأخرجه الدارقطني من حديث أبي سارة عن ابن أبي حسين، عن عكرمة به (^٦). وأبو سارة هذا قال بعض الحفاظ: إنه ابن أبي سبرة وابن أبي حسين هو حسين السالف.\nوأخرجه أيضًا -أعني: الدارقطني- من حديث الحسن بن عيسى الحنفي عن الحكم بن أبان، عن عكرمة، عن ابن عباس مرفوعًا (^٧).\nورواه ابن عيينة، عن الحكم بن أبان، عن عكرمة، عن عمر، قوله، وكذا رواه ابن أبي شيبة في \"مصنفه\"، عن وكيع، عن أبيه، عن عكرمة،\n_________\n(^١) \"الاستذكار\" ٢٣/ ١٥٢ - ١٥٥.\n(^٢) ابن ماجه (٢٥١٥)، وأحمد ١/ ٣١٧.\n(^٣) ابن ماجه (٢٥١٦).\n(^٤) الدارقطني ٤/ ١٣٢، والبيهقي ١٠/ ٣٤٦.\n(^٥) الدارقطني ٤/ ١٣٢.\n(^٦) الدارقطني ٤/ ١٣١ - ١٣٢ ومن طريقه البيهقي ١٠/ ٣٤٦، ووقع فيهما.\nقال الدارقطني: تفرد بحديث ابن أبي حسين، زياد بن أيوب، وزياد ثقة اهـ.\n(^٧) الدارقطني ٤/ ١٣١.","vol":"16","page":183},{"text":"عن عمر ورواه خصيف عن عكرمة، عن ابن عباس، عن عمر قال البيهقي: فرجع الحديث إلى قول ابن عباس عن عمر.\nقال البيهقي: وهو الأصل في ذلك (^١).\nقال أبو عمر: والصحيح عن عكرمة أنه سئل عن أم الولد، فقال: هي حرة إذا مات سيدها، فقيل له: عمن هذا؟ قال: عن القرآن. قال الله -عزوجل-: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ﴾ (^٢) [النساء: ٥٩].\nوكان عمر من أولي الأمر، وقد قال: أعتقها ولدها ولو كان سقطًا، رواه سعيد بن منصور (^٣). قلت: ورواه أبو محمد ابن حزم في \"محلاه\" بإسناد كل رجاله ثقات من طريق قاسم بن أصبغ إلى عبد الكريم الجزري، عن عكرمة، عن ابن عباس: لما ولدت مارية -أُمُّ إبراهيم- قال رسول الله - ﷺ -: \"أعتقها ولدها\". وقال في كتاب البيع: صحيح الإسناد (^٤). وقال في أمهات الأولاد: خبر جيد السند كل رواته ثقات (^٥).\nقلت: وفي المسألة حديثان آخران:\nأحدهما: حديث أبي سعيد الخدري في البخاري ومسلم أيضًا: يا رسول الله إنا نصيب سبيًا ونحب المال كيف ترى في العزل؟ فقال - ﵇ -: \"أو إنكم تفعلون ذلك! لا عليكم أن لا تفعلوا، إنه ليست نسمة كتب الله أن تخرج إلا وهي كائنة\" (^٦).\n_________\n(^١) \"سنن البيهقي\" ١٠/ ٣٤٦.\n(^٢) \"الاستذكار\" ٢٣/ ١٥٥ - ١٥٦. وأثر عمر أخرجه البيهقي ١٠/ ٣٨٤.\n(^٣) \"السنن\" لسعيد بن منصور ٤/ ١٢٩٢ (٦٥٧).\n(^٤) \"المحلى\" ٩/ ١٨.\n(^٥) \"المحلى\" ٩/ ٢١٩.\n(^٦) سبق برقم (٢٢٢٩) كتاب: البيوع، باب: بيع الرقيق. وفي مسلم برقم (١٤٣٨) كتاب: النكاح، باب: حكم العزل.","vol":"16","page":184},{"text":"ثانيهما: حديث البخاري عن عمرو بن الحارث، قال: ما ترك رسول الله - ﷺ - درهمًا ولا دينارًا ولا عبدًا ولا أمة ولا شيئًا إلا بغلته البيضاء التي كان يركبها وسلاحه وأرضًا جعلها لابن السبيل صدقة، وذكره الحاكم وقال صحيح الإسناد (^١).\nوروى ابن أبي شيبة عن أبي خالد الأحمر، عن إسماعيل بن أبي\nخالد، عن الشعبي، عن عبيدة، عن علي قال: استشارني عمر في بيع أمهات الأولاد، فرأيت أنا وهو أنها إذا ولدت عتقت، فقضى به عمر حياته وعثمان بعده، فلما وليت رأيت أن أرقهن. قال الشعبي: فحدثني ابن سيرين أنه قال لعبيدة: فما ترى أنت؟ قال: رأي علي وعمر في الجماعة أحب إلى من قول علي حين أدرك الاختلاف (^٢).\nوعند معمر، عن أيوب، عن محمد قال عبيدة: قلت لعلي: رأيك ورأي عمر في الجماعة أحب إلى من رأيك وحدك في الفرقة -أو قال في الفتنة- قال: فضحك علي (^٣).\nقال ابن عبد البر: وقد انعقد الإجماع أنها لا تعتق قبل موت سيدها وأنها في ديتها وأرش (جنايتها) (^٤) كالأمة، وسئل ابن شهاب عن أم الولد ترق. فقال: لا يصلح لسيدها أن يبيعها ويقام عليها حد الأمة، وعن\n_________\n(^١) سيأتي برقم (٢٧٣٩) كتاب: الوصايا، باب: الوصايا. والحاكم ١/ ٤٢٠، والحديث عنده من رواية عمرو بن الحارث عن جويرية بنت الحارث.\nأما في البخاري فمن رواية عمرو بن الحارث عن النبي - ﷺ -.\n(^٢) \"المصنف\" ٤/ ٤١٤ (٢١٥٨٣).\n(^٣) رواه عبد الرزاق ٧/ ٢٩١ - ٢٩٢ (١٣٢٢٤).\n(^٤) في الأصل: جوارحها، والمثبت من \"الاستذكار\" ٢٣/ ١٥٧، وقد أشار محققه إلى أنه في نسخة: جراحتها.","vol":"16","page":185},{"text":"مجاهد لا يرقها حدث. وقال عمر بن عبد العزيز: يقام عليها الحد ولا تسترق.\nوروى معمر، عن أيوب، عن ابن سيرين، عن أبي العجفاء، عن عمر أنها إذا زنت رقت (^١).\nوجمهور العلماء القائلين بأن أم الولد لا تباع على خلاف هذا، ويحصل من الخلاف في بيعها سبعة أقوال بعد الاتفاق على أنها لا تعتق بمجرد الاستيلاد في حياة سيدها، كما قاله ابن عبد البر (^٢).\nأحدها: أنه لا يجوز بيعها البتة وهو مذهب الجمهور كما أسلفناه وهو المشهور عن عمر الذي صار إليه في أثناء خلافته وعثمان، وعلى في أول أمره وجابر والشعبي وحماد بن أبي سليمان ويحيى بن سعيد الأنصاري وأبو الزناد وربيعة وابن شبرمة والليث (^٣)، وابن حزم وغيره من أهل الظاهر (^٤) وغيرهم ممن سلف، وحكاه غير واحد إجماعًا، منهم الخطابي (^٥) وابن بطال (^٦) والبيهقي وابن عبد البر (^٧) والباجي (^٨) والغزالي والبغوي (^٩)، وقد سلف بعضه وقد استدل أيضًا بقوله تعالى:\n_________\n(^١) روى أثر ابن شهاب ومجاهد وعمر بن عبد العزيز وعمر بن الخطاب عبد الرزاق في \"مصنفه\" ٧/ ٢٩٤ - ٢٩٥ (١٣٢٣٧، ١٣٢٣٨)، (١٣٢٤٠، ١٣٢٤١).\n(^٢) \"الاستذكار\" ٢٣/ ١٥٧ - ١٥٩.\n(^٣) انظر: \"الاستذكار\" ٢٣/ ١٥٢ - ١٥٣، \"الإشراف\" ٢/ ٢١٣، \"المحلى\" ٩/ ٢١٩.\n(^٤) \"المحلى\" ٩/ ١٨.\n(^٥) \"معالم السنن\" المطبوع مع سنن أبي داود ٥/ ٤١٢.\n(^٦) \"شرح ابن بطال\" ٧/ ٥٩ - ٦٠.\n(^٧) \"التمهيد\" ٣/ ١٣٦ - ١٣٧.\n(^٨) \"المنتقى\" ٦/ ٢٦٨.\n(^٩) \"التهذيب\" ٨/ ٤٨٧.","vol":"16","page":186},{"text":"﴿فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ﴾ [محمد: ٢٢] ممن احتج بها عمر، كما رواه المنتجالي عنه والبيهقي أيضًا (^١). وقال ابن حبيب في \"واضحته\": حدثني الأويسي، عن إسماعيل بن عياش، عن مسلم بن يسار، عن سعيد بن المسيب أن رسول الله - ﷺ - أمر بعتق أمهات الأولاد، وقال: \"لا يجعلن في وصية، ولا يجعلق في دين\" وهو معلول من أوجه:\nأحدها: أن جماعة من المالكية تكلموا في ابن حبيب (^٢) كابن سحنون وغيره واتهموه في لفظه (^٣).\nثانيها: الكلام في إسماعيل لاسيما في روايته عن غير الشاميين (^٤).\nثالثها: أنه مرسل ولما أخرج الشافعي أثر \"الموطأ\" السالف، عن عمر قال: قلت: تقليدًا لعمر، وفي \"علل ابن أبي حاتم\" مثله من رواية أبي هريرة، لكنه قال: إنه حديث باطل (^٥).\nفرع: يجوز عندنا عتقها على مال، صرح به القفال من أصحابنا في \"فتاويه\".\nالمذهب الثاني: أنه يجوز بيعها مطلقًا، وقد سلف وهو مذهب جماعة من الصحابة كأبي بكر وخلائق، وهو قول قديم للشافعي.\nالثالث: أنه يجوز لسيدها بيعها حياته، فإذا مات عتقت، حكي عن الشافعي أيضًا.\n_________\n(^١) \"السنن الكبرى\" ١٠/ ٣٤٤.\n(^٢) ورد بهامش الأصل: قال الذهبي في \"المغني\": عبد الملك بن حبيب القرطبي الفقيه كثير الوهم صحفي وقد اتهم. [\"المغني\" ٢/ ٤٠٤].\n(^٣) انظر في ذلك: \"ميزان الاعتدال\" ٣/ ٣٦٦ - ٣٦٧، \"لسان الميزان\" ٤/ ٤٤٦ - ٤٥٠.\n(^٤) انظر: \"تاريخ بغداد\" ٦/ ٢٢٦، \"تهذيب الكمال\" ٣/ ٦٣ (٤٧٢).\n(^٥) \"علل ابن أبي حاتم\" ٢/ ٤٣٣ (٢٨٠٤).","vol":"16","page":187},{"text":"الرابع: أنها تباع في الدين، وفيه حديث سلامة بن معقل في \"سنن أبي داود\" (^١).\nالخامس: أنها تباع ولكن إن كان ولدها موجودًا عند موت أبيه سيدها حسب من نصيبه إن كان ثَمَّ مشارك له في التركة، وهو مذهب ابن مسعود وابن عباس وابن الزبير\nالسادس: أنه يجوز بيعها بشرط العتق، ولا يجوز بغيره، حكي عن عمر.\nسابعها: أنها إن عتقت وأبقت لم يجز بيعها وإن فجرت أو كفرت جاز بيعها، حكي عن عمر، وحكى المزني عن الشافعي التوقف (^٢)، فهذا مع الفرع الذي ذكرناه، تصير الأقوال تسعة، ومن الغريب ما أنبأني الحجار عامة أنا ابن اللتي، أنا أبو الفتح مسعود بن محمد بن سيف، أنا أبو عبد الله الحسين بن محمد بن الحسين المعروف بابن السراج، وأبو غالب محمد بن محمد بن عبد الله العطار قالا: أنا أبو علي الحسن بن أحمد بن إبراهيم بن شاذان، أنا أبو الحسن علي ابن محمد بن الزبير القرشي، أنا الحسن بن علي بن عفان العامري، ثنا جعفر بن عون العُمري، أنا يحيى بن سعيد، عن سعيد بن المسيب أنه قال: إذا أعتق الرجل أمته، فإنه يجوز له وطؤها واستخدامها، ولا يجوز له بيعها ولا إجارتها ولا رهنها وولدها مثلها.\nوهذا إسناد صحيح إليه، وقد يكون أراد أن يبين حكم أم الولد وغير ذلك بقوله إذا أعتق الرجل وليدته كما جاء في الحديث عن مارية: \"أعتقها ولدها\".\n_________\n(^١) برقم (٣٩٥٣)، وقال الخطابي في \"معالم السنن\" ٤/ ٦٨: ليس إسناده بذاك.\n(^٢) \"مختصر المزني\" ٥/ ٢٨٨.","vol":"16","page":188},{"text":"<span data-type='title' id=toc-1848>٩ - باب بَيْعِ المُدَبَّرِ </span>(^١)\n٢٥٣٤ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ قَالَ: أَعْتَقَ رَجُلٌ مِنَّا عَبْدًا لَهُ عَنْ دُبُرٍ، فَدَعَا النَّبِيُّ - ﷺ - بِهِ فَبَاعَهُ. قَالَ جَابِرٌ مَاتَ الغُلَامُ عَامَ أَوَّلَ. [انظر: ٢١٤١ - مسلم: ٩٩٧ - فتح: ٥/ ١٦٥]\nذكر فيه حديث جابر، وقد سلف في باب: بيع المُدبر قبيل السلم (^٢)، وقد اختلف العلماء في بيعه، فلنذكره لبعد العهد به. فقالت طائفة: يجوز بيعه ويرجع فيه متى شاء، وهو قول مجاهد وطاوس، وبه قال الشافعي وأحمد وإسحاق وأبو ثور (^٣)، واحتجوا بهذا الحديث.\nقالوا: وهو مذهب عائشة، وروي عنها أنها باعت مدبرة لها سحرتها (^٤).\n_________\n(^١) ورد بهامش الأصل: بخط المصنف في هامش أصله ما صورته: أهمل مغلطاي من هنا الكتابة.\n(^٢) سبق برقم (٢٢٣٠) كتاب: البيوع.\n(^٣) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٠٥، \"المغني\" ١٤/ ٤١٩ - ٤٢٠.\n(^٤) رواه مالك في \"الموطأ\" براوية أبي مصعب (٢٧٨٢)، وعبد الرزاق ٩/ ١٤١ (١٦٦٦٧)، وأحمد ٦/ ٤٠، والدارقطني ٤/ ١٤٠ عن عمرة قالت:\nمرضت عائشة فتطول مرضها، قالت: فذهب بنو أخيها إلى رجل فذكروا مرضها، فقال: إنكم تخبروني خبر امرأة مطبوبة، قال: فذهبوا ينظرون، فإذا جارية لها سحرتها، وكانت قد دبرتها، فدعتها، فسألتها فقالت: ماذا أردت؟ قا لت: أردت أن تموتي حتى أعتق، قالت: فإن لله عليّ أن تباعي من أشد العرب ملكة، فباعتها، وأمرت بثمنها فجُعل في مثلها.\nقال الهيثمي ٤/ ٢٤٩: رواه أحمد ورجاله رجال الصحيح. اهـ.\nوقال ابن حجر في \"التلخيص\" ٤/ ٤١: إسناده صحيح. اهـ.","vol":"16","page":189},{"text":"وقال آخرون: لا يجوز بيعه، روي ذلك عن زيد بن ثابت وابن عمر وهو قول الشعبي وسعيد بن المسيب وابن أبي ليلى والنخعي (^١)، وبه قال مالك والثوري والليث والكوفيون والأوزاعي (^٢).\nقالوا: لا يباع في دين ولا غيره في الحياة ولا بعد الموت وعن \"المدونة\" أنه لا يباع في حياة سيده في فلس ولا غيره إلا في دين قبل التدبير، ويباع بعد الموت إذا اغترقه الدين كان التدبير قبل الدين أو بعده.\nوعن أبي حنيفة لا يباع في الدين ولكن يستسعي للغرماء، فإذا أدى ما لهم عتق (^٣)، والحجة لهم قوله تعالى: ﴿أَوْفُوا بِالعُقُودِ﴾ [المائدة: ١].\nوالتدبير: عقد طاعة يلزم الوفاء به، فلا سبيل إلى حله والرجوع فيه؛ لأنه عقد حرية بصفة آتية لا محالة.\nوحديث: \"المدبر لا يباع ولا يوهب\" (^٤) قالوا: ولا حجة في حديث جابر لمن أجاز بيعه؛ لأن في الحديث أن سيده كان عليه دين فباعه رسول الله - ﷺ - بثمانمائة درهم وأعطاه له، وقال له: \"اقض دينك\"، فثبت بهذا أن بيعه إنما كان لأجل الدين الذي عليه، فأما إذا لم يكن\nعليه دين قبل تدبيره، فلا سبيل إلى بيعه.\n_________\n(^١) انظر: \"مصنف عبد الرزاق\" ٩/ ١٤٢، ١٤٣ (١٦٦٧٥، ١٦٦٧٩)، \"مصنف ابن\nأبي شيبة\" ٤/ ٣٣٠ - ٣٣١ (٢٠٦٥٥، ٢٠٦٥٧، ٢٠٦٦١).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٨٣، \"الموطأ\" برواية يحيى ص ٥٠٩، \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٠٥.\n(^٣) انظر: \"اختلاف الفقهاء\" لابن جرير ص ٤٠.\n(^٤) قطعة من حديث ابن عمر تمامه: \"وهو حر من الثلث\". رواه الدارقطني ٤/ ١٣٨، والبيهقي ١٠/ ٣١٤، قال المصنف في \"البدر المنير\" ٩/ ٧٣٣: ضعيف ضعفه الأئمة. وقال: وقد اتفق الحفاظ على تصحيح رواية الوقف.\nقلت: رواها البيهقي وصححها ١٠/ ٣١٣ - ٣١٤.","vol":"16","page":190},{"text":"وقد ترجم البخاري باب: من باع مال المفلس والمعدم وقسمه بين الغرماء (^١).\nوأيضًا: فإنَّ سيده كان سفيهًا، ولذلك باعه - ﵇ -.\nوبيع المدبر عند من أجازه لا يفتقر صاحبه فيه إلى بيع الإمام، وهذا الحديث عند العلماء أصل في أن أفعال السفيه مردودة، فلا حجة لهم فيه.\nوأجيب أيضًا بأنه يحتمل أن يكون أعتقه عن دبر في مرضه، فقال:\nإن مت من مرضي هذا فأنت حر عن دبر مني، وهو قول للمالكية.\nفإن قلت: التدبير وصية فالرجوع سائغ. قيل: ليس كونه وصية يجوز الرجوع فيه؛ لأن العتق البذل في المرض لا يجوز الرجوع فيه، وإن كان يخرج من الثلث، فكذلك المدبر، وجمهور العلماء كما حكاه ابن بطال (^٢) متفقون أن ولد المدبرة الذين تلدهم بعد التدبير بمنزلتها يعتقون بموت سيدها، فإذا كان التدبير يسري إلى الولد فلأن يلزم في الأم أولى.\nقال الطبري: وفيه أن للإمام القيم بأمور المسلمين أن يحملهم في أموالهم على ما فيه صلاحهم ويرد في أفعالهم ما فيه مضرة لهم (^٣).\nقال ابن التين: ولم يختلف قول مالك وأصحابه أن من دبر عبده ولا دين عليه أنه لا يجوز بيعه ولا هبته ولا نقض تدبيره ما دام حيًّا خلافًا للشافعي.\n_________\n(^١) سبق في كتاب: الاستقراض، باب رقم (١٦).\n(^٢) \"شرح ابن بطال\" ٧/ ٥٠.\n(^٣) السابق ٧/ ٥٠.","vol":"16","page":191},{"text":"فرع: يخرج المدبر بعد موت سيده من ثلثه. وقال داود: يخرج من جميع المال، فإن لم يحمله الثلث رق ما لم يحمله الثلث منه.\nوقال أبو حنيفة: يسعى في فكاك رقبته، فإن مات سيده ومحليه دين (سعى) (^١) للغرماء.\nوقال أبو حنيفة: يسعى للغرماء ويخرج حرًّا (^٢).\n_________\n(^١) في الأصل: بيع، والمثبت هو الصواب كما في مصادر التخريج.\n(^٢) كذا في الأصل بتكرار قوله: وقال أبو حنيفة يسعى للغرماء، وهو ذهول من الناسخ، فقد نقل عبارة المصنف العيني في \"عمدة القاري\" ١٠/ ٤٢٤ فقال: وفي \"التوضيح\": وقال أبو حنيفة: يسعى في فكاك رقبته، فإن مات سيده وعليه دين سعى للغرماء ويخرج حرًّا. اهـ.\nوانظر قول أبي حنيفة في \"بدائع الصنائع\" ٤/ ١٢٣، \"الجوهرة النيرة\" ٢/ ١٠٦.","vol":"16","page":192},{"text":"<span data-type='title' id=toc-1849>١٠ - باب بَيْعِ الوَلَاءِ وَهِبَتِهِ</span>\n٢٥٣٥ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ: نَهَى رَسُولُ اللهِ - ﷺ - عَنْ بَيْعِ الوَلَاءِ، وَعَنْ هِبَتِهِ. [٦٧٥٦ - مسلم: ١٥٠٦ - فتح: ٥/ ١٦٧]\n\n٢٥٣٦ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ ﵂ قَالَتِ: اشْتَرَيْتُ بَرِيرَةَ، فَاشْتَرَطَ أَهْلُهَا وَلَاءَهَا، فَذَكَرْتُ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَقَالَ: \"أَعْتِقِيهَا، فَإِنَّ الوَلَاءَ لِمَنْ أَعْطَى الوَرِقَ\". فَأَعْتَقْتُهَا، فَدَعَاهَا النَّبِيُّ - ﷺ - فَخَيَّرَهَا مِنْ زَوْجِهَا فَقَالَتْ: لَوْ أَعْطَانِي كَذَا وَكَذَا مَا ثَبَتُّ عِنْدَهُ. فَاخْتَارَتْ نَفْسَهَا. [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ١٦٧]\nذكر فيه حديث ابن عمر نَهَى رَسُولُ اللهِ - ﷺ - عَنْ بَيْعِ الوَلَاءِ وَعَنْ هِبَتِهِ.\nوأخرجه مسلم أيضًا (^١).\nوحديث عائشة في بريرة، وقد سلف (^٢).\nوالفقهاء بالحجاز والعراق مجمعون على أنه لا يجوز بيع الولاء ولا هبته، وهذا أصله.\nقال ابن المنذر: وفيه قول ثان: روي أن ميمونة بنت الحارث وهبت ولاء مواليها من العباس وولاؤهم اليوم لهم، وأن عروة ابتاع ولاء طهمان لورثة مصعب بن الزبير.\nوذكر عبد الرزاق عن عطاء أنه يجوز للسيد أن يأذن لعبده أن يوالي من شاء (^٣)، هذا هو هبة الولاء.\n_________\n(^١) برقم (١٥٠٤) كتاب: العتق، باب: إنما الولاء لمن أعتق.\n(^٢) برقم (٤٥٦) كتاب: الصلاة، باب: ذكر البيع والشراء على المنبر في المسجد.\n(^٣) \"المصنف\" ٩/ ٥ (١٦١٥١).","vol":"16","page":193},{"text":"وستأتي المسألة في باب: إثم من تبرأ من مواليه، في الفرائض (^١).\nوصح من حديث ابن عمر مرفوعًا: \"الولاء لحمة كلحمة النسب، لا يباع ولا يورث\" (^٢) صححه ابن خزيمة وابن حبان والحاكم، وقال: صحيح الإسناد. وخالف البيهقي فأعله (^٣).\n_________\n(^١) سيأتي في كتاب رقم (٨٥)، باب رقم (٢١).\n(^٢) رواه الشافعي في \"مسنده\" ٢/ ٧٢ - ٧٣ عن محمد بن الحسن عن أبي يوسف عن\nعبد الله بن دينار عن ابن عمر به، ومن طريقه الحاكم ٤/ ٣٤١ والبيهقي ١٠/ ٢٩٢.\nورواه ابن حبان ١١/ ٣٢٥ من طريق بشر عن الوليد عن يعقوب بن إبراهيم عن عبيد الله بن عمر عن عبد الله بن دينار عن ابن عمر به.\nقال الحاكم: هذا حديث صحيح الإسناد لم يخرجاه. اهـ.\nوتعقبه الذهبي: فقال: بالدبوس!. اهـ. كالمتعجب.\nونقل البيهقي ١٠/ ٢٩٢ عن أبي بكر بن زياد النيسابوري أنه قال عقب هذا الحديث: هذا خطأ لأن الثقات لم يروه هكذا وإنما رواه الحسن مرسلًا. اهـ.\nوقال الحافظ في \"الفتح\" ١٢/ ٤٤:\nاتفق جميع من ذكرنا على هذا اللفظ -أي: النهي عن بيع الولاء وعن هبته- وخالفهم أبو يوسف القاضي فرواه عن عبد الله بن دينار عن ابن عمر بلفظ الولاء لحمة كلمة النسب. أخرجه الشافعي ومن طريقه الحاكم ثم البيهقي، وأدخل بشر بن الوليد بين أبي يوسف وبين ابن دينار عبيد الله بن عمر، أخرجه أبو يعلى في \"مسنده\" عنه وأخرجه ابن حبان في \"صحيحه\" عن أبي يعلى. اهـ.\nورواه الطبراني في \"الأوسط\" ٢/ ٨٢ (١٣١٨) من طريق يحيى بن سليم الطائفي، والحاكم ٤/ ٣٤١ من طريق محمد بن مسلم الطائفي كلاهما عن إسماعيل بن أمية عن ابن عمر به.\nوالحديث صححه الألباني في \"الإرواء\" (١٦٦٨).\n(^٣) قال البيهقي: كذا رواه الشافعي عن محمد بن الحسن الفقيه، عن أبي يوسف القاضي، وكأنه رواه محمد بن الحسن للشافعي من حفظه فنزل عن ذكر عبيد الله بن عمر في إسناده، وقد رواه محمد بن الحسن في كتاب \"الولاء\" عن أبي يوسف عن عبيد الله بن عمر عن عبد الله بن دينار عن ابن عمر عن النبي - ﷺ - باللفظ الذي رواه الشافعي عنه. =","vol":"16","page":194},{"text":"وذكره ابن بطال من حديث إسماعيل بن أمية، عن نافع، عن ابن عمر مرفوعًا: \"الولاء لحمة كالنسب\"، وأورده ابن التين بلفظ بزيادة: \"لا يحل بيعه ولا هبته\".\nثم قال: وعليه جماعة أهل العلم، وقام الإجماع على أنه لا يجوز تحويل النسب، وقد نسخ الله المواريث بالتبني بقوله: ﴿﴿ادْعُوهُمْ لِآبَائِهِمْ﴾، إلى قوله ﴿وَمَوَالِيكُمْ﴾ [الأحزاب: ٥]، ولعن رسول الله - ﷺ - من انتسب إلى غير أبيه، وانتمى إلى غير مواليه، فكان حكم الولاء كحكم النسب في ذلك. فكما لا يجوز بيع النسب ولا هبته كذلك الولاء ولا نقله ولا تحويله، وأنه للمعتق، كما قال - ﷺ -، وهذا ينفي أن يكون الولاء للذي يسلم على يديه والملتقط، وسيأتي إيضاحه في الفرائض (^١).\nونقل ابن التين عن قوم أنه إذا أذن المولى الأعلى للأسفل فوالى غيره جاز، وكانت العرب تبيع الولاء وتهبه، فنهى الشارع عنه.\n_________\n= وهذا اللفظ بهذا الإسناد غير محفوظ، ورواية الجماعة عن عبيد الله بن دينار عن ابن عمر: أن النبي - ﷺ - نهى عن بيع الولاء وعن هبته.\nهكذا رواه عبد الله بن عمر في رواية عبد الوهاب الثقفي وغيره، ومالك، والثوري، وشعبة، والضحاك بن عثمان، وسفيان بن عيينة، وسليمان بن بلال، وإسماعيل بن جعفر وغيرهم.\nورواه أبو عمر بن النحاس عن ضمرة، عن الثوري، على اللفظ الأول الذي رواه أبو يوسف، وقد أجمع أصحاب الثوري على خلافه.\nوروي من أوجه أخر ضعيفة، وأصح ما روي فيه حديث هشام بن حسان عن الحسن قال: قال رسول الله - ﷺ -: \"الولاء لحمة كلمة النسب لا يباع ولا يوهب\" وهذا مرسل. اهـ. \"معرفة السنن\" ١٤/ ٤٠٩ - ٤١٠.\n(^١) \"شرح ابن بطال\" ٧/ ٥١.","vol":"16","page":195},{"text":"قال: واختلف في ولاء النسب (^١)، فمشهور مذهب مالك أن ولاءه لجميع المسلمين (^٢)، وقيل: لمعتقه، قاله ابن نافع وابن الماجشون (^٣)، وهو قول أبي حنيفة والشافعي (^٤). وقال ابن شهاب والأوزاعي عن السائبة يوالي من شاء (^٥)، وهو عند مالك مكروه، وأنكرها سحنون وأصبغ، وقالا: هو جائز فعله (^٦).\nواختلف في ولاء من أعتق عبدًا عن غيره، فمذهب مالك أنه للمعتق عنه (^٧)، وقيل: الولاء للمعتق.\nوقال الشافعي (^٨): بالأول إن كان بأمره وإلا فللمعتق؛ لقوله - ﷺ -: \"الولاء لمن أعتق\" (^٩).\nوذُكر عن سحنون أن إجماعهم على الوَصِي يُعْتِق بأمر الموصي أن الولاء للموصي (^١٠).\nيدل أن هذا الحديث ليس على عمومه، وهذا احتجاج فيه نظر.\n_________\n(^١) ورد بهامش الأصل تعليق نصه: لعله السائبة.\n(^٢) انظر: \"عيون المجالس\" ٤/ ١٨٥٧.\n(^٣) انظر: \"المنتقى\" ٦/ ٢٨٦.\n(^٤) انظر: \"مختصر الطحاوي\" ص ٣٩٧، \"بدائع الصنائع\" ٤/ ١٦٦، \"الأم\" ٤/ ٥٣.\n(^٥) انظر: \"الموطأ\" برواية يحيى ص ٤٩١، و\"الاستذكار\" ٢٣/ ٢٢٤.\n(^٦) انظر: \"الموطأ\" برواية يحيى ص ٤٩١، \"النوادر والزيادات\" ١٣/ ٢٤٠، \"المنتقى\" ٦/ ٢٨٦.\n(^٧) انظر: \"المدونة\" ٣/ ٦٤.\n(^٨) انظر: \"طرح التثريب\" ٦/ ٢٣٧.\n(^٩) سلف برقم (٤٥٦) كتاب: الصلاة، باب: ذكر البيع والشراء على المنبر في المسجد.\n(^١٠) انظر: \"النوادر والزيادات\" ١٣/ ٢٣٧ وعزاه لكتاب ابن سحنون.","vol":"16","page":196},{"text":"وكذا احتج في \"المدونة\" وإن أعتق نصراني مسلمًا ثم أسلم لم يرجع الولاء (إليه) (^١) في مشهور مذهب مالك (^٢).\nوكذلك لا ولاء لعصبته من المسلمين (^٣). وقال أبو حنيفة والشافعي: الولاء له إن أسلم، ولعصبته من المسلمين ما لم يسلم، وقاله محمد بن عبد الحكم، واحتج في \"المدونة\" (^٤) ابن القاسم أن الولاء لمن أعتق عنه؛ لحديث سعد بن عبادة: يا رسول الله، إن أمي ماتت، أينفعها أن أعتق عنها وليس لها مال؟ قال: \"نعم\" (^٥).\nواختلف في الولاء إذا أُعْتِقَ عبدٌ من الخمس أو الزكاة، فقال مالك: ولاؤه للمسلمين (^٦). وقال الشافعي والكوفيون: لا يعتق منهما (^٧).\nواختلف إذا أسلم على يديه. فقال مالك: ولاؤه لجميع المسلمين، وخالف الشافعي (^٨). وقال العراقيون: إذا أسلم على يديه (ووالاه أو والاه فقط) (^٩).\n_________\n(^١) في الأصل: عنه، والمثبت هو الصواب كما في مصدر التخريج.\n(^٢) انظر: \"المدونة\" ٣/ ٧٦.\n(^٣) المصدر السابق.\n(^٤) \"المدونة\" ٣/ ٦٤.\n(^٥) رواه مالك في \"الموطأ\" ٢/ ٧٧٩، والبيهقي ٦/ ٢٧٩ وقال: هذا مرسل، ورواه هشام بن حسان، عن الحسن، عن النبي - ﷺ - مرسلًا ببعض معناه.\n(^٦) \"المدونة\" ٣/ ٧٦.\n(^٧) انظر: \"مختصر اختلاف العلماء\" ١/ ٤٨١.\n(^٨) كذا في الأصل، وفيه نظر، فإن الشافعي قد وافق مالكا على هذا القول كما في: \"أحكام القرآن\" للجصاص ٢/ ٢٦٤، \"التمهيد\" ٣/ ٨٠، \"مسلم بشرح النووي\" ١٠/ ١٤٠، \"طرح التثريب\" ٦/ ٢٣٧.\n(^٩) كذا بالأصل، ولعل صوابها: (فولاؤه له فقط). انظر: \"أحكام القرآن\" للجصاص ٢/ ٢٦٤.","vol":"16","page":197},{"text":"وحديث بريرة سلف الكلام عليه، واختلف إذا عتقت الأمة تحت حر هل لها خيار؟ فعند مالك: لا (^١).\nواختلف في المكاتب يموت سيده، فيؤدي بعض نجومه بعد موت سيده، فقيل: هو للسيد ولمن يرث ولاءه، وقيل: هو بين الورثة. وقيل: للسيد منه بحساب ما أدى وللورثة بحساب ما أدى بعد موته.\nواختلف في ولاء المنبوذ، فقال مالك: لجماعة المسلمين (^٢)، وزاد العراقيون إلا أن يشاء أن يوالي أحدًا (^٣). وقال الليث: للملتقطة (^٤)، وولاء ابن المعتقة لموالي أمه حرًّا كان أبوه أو عبدًا عربيًّا كان أو غيره (^٥). وقيل: يرثه العرب إن كان أبوه عربيًّا. واحتجوا بزيد بن حارثة مولى رسول الله - ﷺ -؛ لأنه من العرب وأولاده إلى يومنا هذا بعتق رسول الله - ﷺ - يعدون في موالي بني هاشم ويعقل عنهم بنو هاشم (^٦).\n_________\n(^١) انظر: \"التمهيد\" ٣/ ٥٧.\n(^٢) انظر: \"المدونة\" ٣/ ٧٦.\n(^٣) انظر: \"المبسوط\" ١٠/ ٢١٣.\n(^٤) انظر: \"المغني\" ٩/ ٢٥٥.\n(^٥) انظر: \"المفهم\" ٤/ ٣٣٣.\n(^٦) ورد بهامش الأصل: ثم بلغ في الرابع بعد السبعين له مؤلفه.","vol":"16","page":198},{"text":"<span data-type='title' id=toc-1850>١١ - باب إِذَا أُسِرَ أَخُو الرَّجُلِ أَوْ عَمُّهُ، هَلْ يُفَادَى إِذَا كَانَ مُشْرِكًا</span>؟\nوَقَالَ أَنَسٌ: قَالَ العَبَّاسُ لِرَسُولِ اللهِ - ﷺ - فَادَيْتُ نَفْسِي، وَفَادَيْتُ عَقِيلًا. [انظر: ٤٢١]\nوَكَانَ عَلِيٌّ لَهُ نَصِيبٌ فِي تِلْكَ الغَنِيمَةِ التِي أَصَابَ مِنْ أَخِيهِ عَقِيلٍ وَعَمِّهِ عَبَّاسٍ.\n\n٢٥٣٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ، عَنْ مُوسَى، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَنَسٌ ﵁ أَنَّ رِجَالًا مِنَ الأَنْصَارِ اسْتَأْذَنُوا رَسُولَ اللهِ - ﷺ - فَقَالُوا: ائْذَنْ لَنَا فَلْنَتْرُكْ لاِبْنِ أُخْتِنَا عَبَّاسٍ فِدَاءَهُ. فَقَالَ: \"لَا تَدَعُونَ مِنْهُ دِرْهَمًا\". [٣٠٤٨، ٤٠١٨ - فتح: ٥/ ١٦٧]\nثم ساق حديث أنس أَنَّ رِجَالًا مِنَ الأَنْصَارِ اسْتَأْذَنُوا رَسُولَ اللهِ - ﷺ - فَقَالُوا: ائْذَنْ لَنَا فَلْنَتْرُكْ لاِبْنِ أُخْتِنَا عَبَّاسٍ فِدَاءَهُ. فَقَالَ: \"لَا تَدَعُوا مِنْهُ دِرْهَمًا\".\nالشرح: قوله: (وكان علي له نصيب في تلك الغنيمة) يريد: فلم يعتق عليه أخوه عقيل ولا عمه إذ كان مشركًا. كذا تأوله البخاري، ولا فرق عند مالك بين كونه مشركًا أو مسلمًا؛ لأنه حكم بين مسلم ومشركين فيجري فيه حكم المسلمين، واحتج به لقول الشافعي: إن ملك أخاه لا يعتق عليه (^١). ومشهور قول مالك أنه يعتق عليه (^٢). وانفصل عنه بعض الشافعية بأن نصيب عليٍّ لا يتعين إلا بالقسمة. وقد\n_________\n(^١) انظر: \"البيان\" ٨/ ٣٥١، \"العزيز\" ١٣/ ٣٤٢ - ٣٤٣.\n(^٢) انظر: \"المدونة\" ٢/ ٣٨٥.","vol":"16","page":199},{"text":"قال مالك: مَن سرق مِن الغنيمة قُطِع، أو زنى يُحَدُّ. فقيل: له فيها نصيب. فقال: كم عسى نصيبه من ذلك (^١)! فعلى هذا إن قبل الغانمون لا يحد ويعتق ولا يقطع، وقيل: الغنيمة لا تملك إلا بالقسمة، فلذلك لم يعتق عليه، وأما العم فالمشهور من مذهب مالك أنه لا يعتق عليه (^٢) خلافًا لابن وهب (^٣).\nوقال سحنون: إن كان فيها من يعتق عليه أعتق نصيبه وغرم ما سواه وإذا أولد الجارية لم يحد؛ للشركة التي له فرأى أنه ملك بنفس الغنيمة وأشهب يقول: لا يحد ولا يقطع وإن سرق فوق سهمه أقل من ثلاثة دراهم، واختلف: هل يراعي حقه من جميع الغنيمة أو من المسروق خاصة؟\nوقول الأنصار: (ائذن لنا فلنترك لابن أُختنا عباس فداءه) كان العباس جدته من بني النجار، تزوجها هاشم بن عبد مناف فولدت له عبد المطلب وقال الكلبي: اسمها سلمى (^٤).\n_________\n(^١) انظر: \"المدونة\" ٤/ ٣٢٧.\n(^٢) انظر: \"المدونة\" ٢/ ٣٨٥.\n(^٣) انظر: \"النوادر والزيادات\" ١٢/ ٣٨٣.\n(^٤) قيل: إن اسمها: سلمى ابنة زيد بن خداش بن لبيد بن حرام بن عدي بن النجار من الأنصار.\nوقيل: سلمى بنت عمرو بن زيد بن لبيد بن خداش بن عامر بن غنم بن عدي بن النجار تيم الله بن ثعلبة بن عمرو بن الخزرج.\nوالأول قاله مؤرج السدوسي في كتاب \"حذف من نسب قريش\" ص ٤، والثاني قاله الزبيري في \"نسب قريش\" ص ١٥، والبلاذري في \"أنساب الأشراف\" ١/ ٦٤.\nوالذي تراه أن من ترجم لها أثبت أن اسمها سلمى؛ وعليه فلم يتفرد الكلبي بهذِه التسمية.","vol":"16","page":200},{"text":"واختلف في علة منعه إياهم من ذلك، فقيل: لأنه كان مشركًا، ولذلك عطف عليه رسول الله - ﷺ - لما أسلم وأعطاه من المغانم ما جبر به صدعه، وقيل: منعهم خشية أن يقع في قلوب بعض المسلمين شيء، كما منع الأنصار أن يبارزوا عتبة وشيبة والوليد وأمر قرناءهم عليًّا وحمزة وعبيدة أن يبارزوهم؛ لئلا يبارزهم الأنصار، فيصابوا فيقع في نفس بعضهم شيء.\nوقيل: كان العباس أسر يوم بدر مع قريش ففاداهم رسول الله - ﷺ -، فأراد الأنصار أن يتركوا له فداءه إكرامًا لرسول الله - ﷺ -، ثم لقرابتهم منه، فلم يأذن لهم في ذلك ولا في أن يحابوه في ذلك، وكان العباس ذا مال فاستوفيت منه الفدية وصرفت مصرفها من حقوق الغانمين.\nوفي هذِه القصة في أُسار العباس وعقيل معه دلالة على أن الأخ لا يعتق على أخيه إذا ملكه كما يعتق عليه أصوله وفروعه، وكان لعليٍّ جزء في الغنيمة، فلم يعتق عليه عقيل، كما سلف. والسبي يوجب\nالرق في الصغير والكبير.\nقال المهلب: أسر العباس وعقيل مع من أسر يوم بدر، فأخذ - ﵇ - رأي الصديق في استحيائهم وكره استعبادهم وأباح لهم أن يفادوا أنفسهم بالمال من ذلة العبودية، فقطع كل واحد على نفسه بعدد من المال وقطع العباس بفدائه وفداء ابن أخيه عقيل، فأراد الأنصار أن يتركوا فداء العباس؛ إكرامًا لرسول الله - ﷺ - لمكان عمومته وللرحم التي بينهم في الخئولة فقال لهم: \"لا تَدَعُون منه درهمًا\" أراد أن يوهنهم بالغرم ويضعفهم، وسيأتي في الجهاد في باب فداء المشركين (^١).\n_________\n(^١) سيأتي برقم (٣٠٤٨).","vol":"16","page":201},{"text":"وإنما ذكر البخاري هذا هنا؛ لأنه استنبط منه أن العم وابن العم لا يعتقان على من ملكهما من ذوي رحمهما؛ لأن الشارع قد ملك من عمه العباس ومن ابن عمه عقيل بالغنيمة التي له فيها نصيب، وكذلك ملك علي منها المشركين في ذلك الوقت بنصيبه من الغنيمة ولم يعتقا عليه.\nوهذا حجة على من قال من السلف: إن من ملك ذا رحم محرم أنه يعتق عليه، وهو قول الكوفيين.\nوفيه حجة للشافعي في قوله: إنه لا يعتق الأخ على من ملكه؛ لأن عقيلًا كان أخا علي، فلم يعتق عليه بما ملك من نصيبه منه.\nوقد اختلف العلماء فيمن يعتق على الرجل إذا ملكه، فذهب مالك أنه لا يعتق عليه إلا أهل الفرائض في كتاب الله تعالى، وهم الولد ذكرًا كان أو أنثى، وولد الولد وإن سفلوا، وأبوه وأجداده وجداته من قبل الأب والأم وإن بعدوا، وإخوته لأبوين أو لأب أو لأم (١)، وبه قال الشافعي، إلا في الإخوة فإنهم لا يعتقون على ما سلف في الباب.\nوقال الكوفيون: من ملك ذا رحم محرم عتق عليه (٢)، وروي ذلك عن عمر (٣) وابن مسعود، وعن عطاء والشعبي والحسن والحكم والزهري (٤). وحجتهم ما رواه ضمرة عن الثوري، عن عبد الله بن دينار، عن ابن عمر مرفوعًا؟ \"من ملك ذا رحم محرم، فهو حر\" (٥)\n(١) انظر: \"المدونة\" ٢/ ٣٨٥.\n(٢) انظر: \"الهداية\" ٢/ ٣٣٥.\n(٣) رواه النسائي في \"الكبرى\" ٤/ ١٧٣ (٤٩٠٣).\n(٤) انظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ١٨١.\n(٥) رواه ابن ماجه (٢٥٢٥)، والنسائي في \"الكبرى\" ٣/ ١٧٣ (٤٨٩٧)، وضعفه.","vol":"16","page":202},{"text":"ورواه الحسن عن سمرة مرفوعًا (^١).\nوقال ابن المنذر: قد تكلم الناس في هذين الحديثين، فقالوا: لم يرو حديث ابن عمر عن الثوري غير ضمرة، وحديث الحسن عن سمرة، وقد تكلم الناس فيهما وليس منهما ثابت (^٢). والحجة لمالك أنه لا يجوز ملك الأخ، وأنه يعتق على من ملكه قوله تعالى حكايته عن موسى - ﵇ -: ﴿رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي﴾ [المائدة: ٢٥]، وكما لا يجوز أن يسترق نفسه، كذلك لا يجوز أن يسترق أخاه. وحجة الجميع في أنه لا يجوز ملك الأبوين قوله تعالى: ﴿فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا﴾ [الإسراء: ٢٣] واسترقاقهما أعظم من قول: أف والأجداد داخلون في اسم الآباء، ولم يجز ملك الولد لقوله تعالى: ﴿وَمَا يَنْبَغِي لِلرَّحْمَنِ أَنْ يَتَّخِذَ وَلَدًا (٩٢) إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْدًا (٩٣)﴾ (^٣)، فلا يجوز أن يستعبد الابن بهذا النص.\nوفي أفراد مسلم من حديث أبي هريرة قال: قال رسول الله - ﷺ -: \"لا يجزي ولد والدًا إلا أن يجده مملوكًا فيشتريه، فيعتقه\" وفي رواية: \"ولد والده\" (^٤).\n_________\n(^١) رواه أبو داود (٣٩٤٥)، والترمذي (١٣٦٥)، وابن ماجه (٢٥٢٤)، والنسائي في \"الكبرى\" ٣/ ١٧٣ (٤٨٩٨ - ٤٩٠٢) وضعفه ابن القيم في \"تهذيب سنن أبي داود\" ٥/ ٤٠٧ بخمس علل.\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٣/ ١٨٢.\n(^٣) وردت الآية في الأصل: (وما كان للرحمن أن يتخذ ولدًا) وهي خطأ.\n(^٤) \"صحيح مسلم\" (١٥١٠) كتاب: العتق، باب: فضل عتق الوالد.","vol":"16","page":203},{"text":"<span data-type='title' id=toc-1851>١٢ - باب عِتْقِ المُشْرِكِ</span>\n٢٥٣٨ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، أَخْبَرَنِي أَبِي، أَنَّ حَكِيمَ بْنَ حِزَامٍ ﵁ أَعْتَقَ فِي الجَاهِلِيَّةِ مِائَةَ رَقَبَةٍ، وَحَمَلَ عَلَى مِائَةِ بَعِيرٍ، فَلَمَّا أَسْلَمَ حَمَلَ عَلَى مِائَةِ بَعِيرٍ، وَأَعْتَقَ مِائَةَ رَقَبَةٍ، قَالَ: فَسَأَلْتُ رَسُولَ اللهِ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، أَرَأَيْتَ أَشْيَاءَ كُنْتُ أَصْنَعُهَا فِي الجَاهِلِيَّةِ، كُنْتُ أَتَحَنَّثُ بِهَا، يَعْنِي أَتَبَرَّرُ بِهَا، قَالَ: فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَسْلَمْتَ عَلَى مَا سَلَفَ لَكَ مِنْ خَيْرٍ\". [انظر: ١٤٣٦ - مسلم: ١٢٣ - فتح: ٥/ ١٦٩]\nذكر حديث هشام: أَخْبَرَنِي أَبِي، أَنَّ حَكِيمَ بْنَ حِزَامٍ أَعْتَقَ فِي الجَاهِلِيَّةِ مِائَةَ رَقَبَةٍ، وَحَمَلَ على مِائَةِ بَعِيرٍ، فَلَمَّا أَسلَمَ حَمَلَ عَلَى مِائَةِ بَعِيرٍ، وَأَعْتَقَ مِائَةَ رَقَبَةٍ، فَسَأَلْتُ رَسُول اللهِ - ﷺ - فَقُلْتُ: يَا رَسُول اللهِ، أَرَأَيْتَ أَشْيَاءَ كُنْتُ أَصْنَعُهَا فِي الجَاهِلِيَّةِ، كُنْتُ أَتَحَنَّثُ بِهَا يَعْنِي أَتَبَرَّرُ قَالَ: فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَسْلَمْتَ على مَا سَلَفَ لَكَ مِنْ الخير\" (^١).\nالشرح:\nهذا الحديث سلف بعضه في الزكاة (^٢)، لا خلاف أن عتق المشرك على وجه التطوع جائز لهذا الحديث (^٣)، حيث جعل عتق المائة رقبة في الجاهلية من أفعال الخير المجازى بها عند الله، المتقرب بها إليه، ودل ذلك على أن مسلمًا لو أعتق كافرًا لكان مأجورًا على عتقه؛ لأن حكيمًا إنما جعل له الأجر على ما فعل في جاهليته بالإِسلام الذي صار إليه،\n_________\n(^١) ورد بهامش الأصل: وقد يكون في باب: من تصدق في الشرك، ثم أسلم، في: الزكاة.\n(^٢) برقم (١٤٣٦) باب: من تصدق في الشرك ثم أسلم.\n(^٣) نقل الإجماع على هذا ابن عبد البر في \"الاستذكار\" ٢٣/ ١٨٧.","vol":"16","page":204},{"text":"فلم يكن المسلم الذي فعل مثل فعله في الإسلام دون حال حكيم، بل هو أولى بالأجر.\nواختلف في عتق المشرك في كفارة اليمين والظهار، فأجازه قوم وقالوا: لما أطلق اللفظ في عتق رقبة الظهار وكفارة اليمين، ولم يشترط فيها الإيمان جاز في ذلك المشرك، ومنع ذلك آخرون، وقالوا: لا يجوز في شيء من الكفارات إلا عتق رقبة مؤمنة، واستدلوا على ذلك بقوله تعالى في كفارة القتل: ﴿فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ [النساء: ٩٢] فقيد: الرقبة بالإيمان.\nقالوا: فوجب حمل المطلق على المقيد إذا كان في معناه، وهذا في معناه؛ لأن الكفارة تجمع ذلك واحتجوا على ذلك بأن الله تعالى أمر بالإشهاد عند التبايع، فقال تعالى: ﴿وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ﴾ [البقرة: ٢٨٢]، ثم قيد ذلك بالعدالة في موضع آخر بقوله: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢]، ﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ [البقرة: ٢٨٢]، فلم يجز من الشهداء إلا العدول، فوجب حمل المطلق على المقيد (^١).\n_________\n(^١) ورد بهامش الأصل: آخر ٤ من ٨ من تجزئة المصنف.","vol":"16","page":205},{"text":"<span data-type='title' id=toc-1852>١٣ - باب مَنْ مَلَكَ مِنَ العَرَبِ رَقِيقًا، فَوَهَبَ وَبَاعَ وَجَامَعَ وَفَدَى وَسَبَى الذُّرِّيَّةَ </span>وَقَوْلِهِ -﷿-: ﴿ضَرَبَ اللهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَى شَىْءٍ﴾ إلى قوله: ﴿لَا يَعْلَمُونَ﴾. [النحل: ٧٥].\n٢٥٣٩ و٢٥٤٠ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ قَالَ: أَخْبَرَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، ذَكَرَ عُرْوَةُ أَنَّ مَرْوَانَ وَالمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ النَّبِيَّ - ﷺ - قَامَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ، فَقَالَ: \"إِنَّ مَعِي مَنْ تَرَوْنَ، وَأَحَبُّ الحَدِيثِ إِلَيَّ أَصْدَقُهُ، فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ: إِمَّا المَالَ، وَإِمَّا السَّبْيَ، وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِهِمْ\". وَكَانَ النَّبِيُّ - ﷺ - انْتَظَرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً حِينَ قَفَلَ مِنَ الطَّائِفِ، فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ النَّبِيَّ - ﷺ - غَيْرُ رَادٍّ إِلَيْهِمْ إِلَّا إِحْدَى الطَّائِفَتَيْنِ قَالُوا: فَإِنَّا نَخْتَارُ سَبْيَنَا. فَقَامَ النَّبِيُّ - ﷺ - فِي النَّاسِ، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّ إِخْوَانَكُمْ جَاءُونَا تَائِبِينَ، وَإِنِّي رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يُطَيِّبَ ذَلِكَ فَلْيَفْعَلْ، وَمَنْ أَحَبَّ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ اللهُ عَلَيْنَا فَلْيَفْعَلْ\". فَقَالَ النَّاسُ: طَيَّبْنَا ذَلِكَ. قَالَ: \"إِنَّا لَا نَدْرِي مَنْ أَذِنَ مِنْكُمْ مِمَّنْ لَمْ يَأْذَنْ، فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ\". فَرَجَعَ النَّاسُ، فَكَلَّمَهُمْ عُرَفَاؤُهُمْ، ثُمَّ رَجَعُوا إِلَى النَّبِيِّ - ﷺ - فَأَخْبَرُوهُ أَنَّهُمْ طَيَّبُوا وَأَذِنُوا، فَهَذَا الذِي بَلَغَنَا عَنْ سَبْيِ هَوَازِنَ. وَقَالَ أَنَسٌ قَالَ عَبَّاسٌ لِلنَّبِيِّ - ﷺ - فَادَيْتُ نَفْسِي، وَفَادَيْتُ عَقِيلًا. [انظر: ٢٣٠٧، ٢٣٠٨ - فتح: ٥/ ١٦٩]\n\n٢٥٤١ - حَدَّثَنَا عَلِيُّ بْنُ الحَسَنِ أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا ابْنُ عَوْنٍ قَالَ: كَتَبْتُ إِلَى نَافِعٍ فَكَتَبَ إِلَيَّ أَنَّ النَّبِيَّ - ﷺ - أَغَارَ عَلَى بَنِي المُصْطَلِقِ وَهُمْ غَارُّونَ وَأَنْعَامُهُمْ تُسْقَى عَلَى المَاءِ، فَقَتَلَ مُقَاتِلَتَهُمْ، وَسَبَى ذَرَارِيَّهُمْ، وَأَصَابَ يَوْمَئِذٍ جُوَيْرِيَةَ. حَدَّثَنِي بِهِ عَبْدُ اللهِ بْنُ عُمَرَ، وَكَانَ فِي ذَلِكَ الجَيْشِ. [مسلم: ١٧٣٠ - فتح: ٥/ ١٧٠]","vol":"16","page":206},{"text":"٢٥٤٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ عَنِ ابْنِ مُحَيْرِيزٍ قَالَ: رَأَيْتُ أَبَا سَعِيدٍ ﵁ فَسَأَلْتُهُ، فَقَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةِ بَنِي المُصْطَلِقِ، فَأَصَبْنَا سَبْيًا مِنْ سَبْىِ العَرَبِ، فَاشْتَهَيْنَا النِّسَاءَ، فَاشْتَدَّتْ عَلَيْنَا العُزْبَةُ وَأَحْبَبْنَا العَزْلَ، فَسَأَلْنَا رَسُولَ اللهِ - ﷺ - فَقَالَ: \"مَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَوْمِ القِيَامَةِ إِلَّا وَهْيَ كَائِنَةٌ\". [انظر: ٢٢٢٩ - مسلم: ١٤٣٨ - فتح: ٥/ ١٧٠]\n\n٢٥٤٣ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عُمَارَةَ بْنِ القَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: لَا أَزَالُ أُحِبُّ بَنِي تَمِيمٍ. وَحَدَّثَنِي ابْنُ سَلَامٍ، أَخْبَرَنَا جَرِيرُ بْنُ عَبْدِ الحَمِيدِ، عَنِ المُغِيرَةِ عَنِ الحَارِثِ، عَنْ أَبِي زُرْعَةَ عَنْ أَبِي هُرَيْرَةَ. وَعَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: مَا زِلْتُ أُحِبُّ بَنِي تَمِيمٍ مُنْذُ ثَلَاثٍ سَمِعْتُ مِنْ رَسُولِ اللهِ - ﷺ - يَقُولُ فِيهِمْ، سَمِعْتُهُ يَقُولُ: \"هُمْ أَشَدُّ أُمَّتِي عَلَى الدَّجَّالِ\". قَالَ: وَجَاءَتْ صَدَقَاتُهُمْ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هَذِهِ صَدَقَاتُ قَوْمِنَا\". وَكَانَتْ سَبِيَّةٌ مِنْهُمْ عِنْدَ عَائِشَةَ، فَقَالَ: \"أَعْتِقِيهَا فَإِنَّهَا مِنْ وَلَدِ إِسْمَاعِيلَ\". [٤٣٦٦ - مسلم: ٢٥٢٥ - فتح: ٥/ ١٧٠]\nثم ساق فيه أربعة أحاديث:\nأحدها:\nحديث مروان والمسور بن مخرمة: أنه - ﵇ - قَامَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ، .. الحديث بطوله.\nثانيها:\nحديث ابن عون: كَتَبْتُ إِلَى نَافِعٍ فَكَتَبَ إِلَيَّ أَنَّ النَّبِيَّ - ﷺ - أَغَارَ عَلَى بَنِي المُصطَلِقِ وَهُمْ غَارُّونَ وَأَنْعَامُهُمْ تُسْقَى عَلَى المَاءِ، فَقَتَلَ مُقَاتِلَتَهُمْ، وَسَبَى ذَرَارِيَّهُمْ، وَأَصَابَ يَوْمَئِذٍ جُوَيْرِيَةَ. حَدَّثَنِي بِهِ عَبْدُ اللهِ بْنُ عُمَرَ، وَكَانَ فِي ذَلِكَ الجَيْشِ.","vol":"16","page":207},{"text":"ثالثها:\nحديث أبي سعيد: خَرَجْنَا مَعَ النَّبي - ﷺ - فِي غَزْوَةِ بَنِي المُصْطَلِقِ فذكر حديث العزل.\nرابعها:\nحديث أبي هريرة قال: لَا أَزَالُ أُحِبُّ بَنِي تَمِيم. وفي لفظٍ: مَا زِلْتُ أُحِبُّ بَنِي تَمِيمِ مُنْذُ ثَلَاثٍ سَمِعْتُ مِنْ رَسُول اللهِ - ﷺ - يَقُولُ فِيهِمْ، يَقُولُ: \"هُمْ أَشَدُّ أُمَّتِيَ عَلَى الدَّجَّالِ\". قَالَ: وَجَاءَتْ صَدَقَاتُهُمْ، فَقَالَ رَسُول اللهِ - ﷺ -: \"هذِه صَدَقَاتُ قَوْمِنَا\". وَكَانَتْ سَبِيَّةٌ مِنْهُمْ عِنْدَ عَائِشَةَ، فَقَال: \"أَعْتِقِيهَا فَإِنَّهَا مِنْ وَلَدِ إِسْمَاعِيلَ\".\nالشرح:\nاختلف المفسرون في معنى هذِه الآية، فقال مجاهد والضحاك: هذا المثل لله تعالى ومن عُبِدَ دونه (^١). وقال قتادة: هذا المثل للمؤمن والكافر، يذهب إلى أن العبد المملوك هو الكافر؛ لأنه لا ينتفع في الآخرة بشيء من عبادته ﴿وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا﴾ هو المؤمن فَحسن الأول؛ لأنه وقع بين كلامين لا نعلم بين أهل التفسير خلافًا فيه إلا من شذ منهم أنهما لله تعالى وهما: ﴿فَلَا تَضْرِبُوا لِلَّهِ الأَمْثَالَ﴾ وبعده ﴿وَضَرَبَ اللهُ مَثَلًا رَجُلَيْنِ﴾ (^٢) [النحل: ٧٦].\nوقد تأول بعض الناس هذِه الآية على أن العبد لا يملك شيئًا، وسيأتي اختلاف العلماء في ذلك قريبًا.\n_________\n(^١) رواه الطبري ٧/ ٦٢٣ (٢١٨١١، ٢١٨١٢).\n(^٢) رواه عبد بن حميد في \"تفسيره\" كما في \"الدر المنثور\" ٤/ ٢٣٤ - ٢٣٥، والطبري ٧/ ٦٢٢ (٢١٨٠٦) بمعناه، وابن أبي حاتم ٧/ ٢٢٩٢ (١٢٥٩٦).","vol":"16","page":208},{"text":"وأتى البخاري بأحاديث أتى فيها بقبائل سماها من العرب (^١)، وفي التبويب: من ملك من العرب رقيقا، وروى في موضع آخر أنه - ﷺ - قال: \"سبعة موالي ليس لهم مولى إلا الله -﷿- قريش والأنصار وجهينة ومزينة وأشجع وأسلم وغفار\" (^٢) فهؤلاء ليس لأحد عليهم ولاء، ولذلك قال لأسارى بدر طلقاء وسمي غيرهم عتقاء؛ لأنهم لم يجر عليهم ملك ولا عتق ومن سوى هؤلاء يجري عليهم الرق ويكون الولاء لمعتقهم، ذكره الداودي.\nوقال ابن بطال في هذِه الآثار: إنه - ﷺ - سبى العرب واسترقهم من هوازن وبني المصطلق وغيرهم.\nوقال - ﵇ - لعائشة في السبية التميمية: \" [اعتقيها] (^٣) فإنها من ولد إسماعيل\".\nفصحَّ بهذا كله جواز استرقاق العرب وتملكهم كسائر فرق العجم، وقام الإجماع على أن من وطئ أمة بملك يمينه أن ولده منها أحرار عربية كانت أو عجمية (^٤).\nواختلفوا إذا تزوج العربي أمة، هل يكون ولده منها رقيقًا تبعًا لها أم لا؟\nفقال مالك والكوفيون والليث والشافعي: الولد مملوك لسيد الأمة تَبَع لها. وحجتهم أحاديث الباب في سبى العرب واسترقاقهم.\n_________\n(^١) منها حديث أبي هريرة، يأتي (٣٥٠٤) كتاب: المناقب، باب: مناقب قريش.\n(^٢) سيأتي (٣٥١٢) كتاب: المنا قب، باب: ذكر أسلم وغفار ومزينة وجهينة وأشجع.\n(^٣) زيادة يقتضيها السياق من \"شرح ابن بطال\" ٧/ ٥٧.\n(^٤) نقل الإجماع ابن بطال في \"شرحه\" ٧/ ٥٧.","vol":"16","page":209},{"text":"وقال الثوري والأوزاعي وأبو ثور وإسحاق: يلزم سيد الأمة أن يقومه على أبيه، ويلزم (أباه) (^١) أداء القيمة إليه ولا يسترق (^٢)، وهو قول سعيد بن المسيب (^٣) واحتجوا بما روي عن عمر أنه قال لابن عباس: لا يسترق ولد عربي من أمةٍ (^٤).\nوقال الليث: أما ما روي عن عمر من فداء ولد العرب من الولائد (^٥) إنما كان من أولاد الجاهلية، وفيما أقر به الرجل من نكاح الإماء، فأما اليوم فمن تزوج أمة وهو يعلم أنها أمة فولده عبد [لسيدها] (^٦) عربيًّا كان أو قرشيًّا أو غيره (^٧).\nومن حجة من جعلهم رقيقًا أنه - ﵇ - لما سوى بين العرب والعجم في الدماء، فقال: \"المؤمنون تتكافأ دماؤهم\" وأجمع العلماء على القول به، وَجَبَ إذا اختلفوا فيما دون الدماء أن يكون حكم ذلك حكم الدماء (^٨).\n_________\n(^١) كذا في الأصل، وهي لغة شاذة شاهدها قول الشاعر:\nإنَّ أباها وأبا أباها … قدْ بلغا في المجدِ غايتاها\n(^٢) انظر: \"الإشراف على مذاهب أهل العلم\" ٤/ ٦٥.\n(^٣) رواه الشافعي في \"الأم\" ٤/ ١٨٦.\n(^٤) رواه الشافعي في \"الأم\" ٤/ ١٨٦، وليس فيه ذكر ابن عباس.\n(^٥) رواه البيهقي ٩/ ٧٤ من طريق ابن شهاب قال: أخبرني سعيد بن المسيب أن عمر فرض في كل سبي فدي من العرب ستة فرائض، وأنه كان يقضي بذلك فيمن تزوج الولائد من العرب.\nقال البيهقي: وهذا مرسل إلا أنه جيد. اهـ.\nورواه عبد الرزاق ٧/ ٢٧٨ (١٣١٥٨)، وابن حزم في \"المحلى\" ١٥/ ٣٨ من طريقه عن الزهري قال: قضى عمر في فداء سبي العرب ستة فرائض.\n(^٦) زيادة يقتضيها السياق من \"شرح ابن بطال\".\n(^٧) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٥٦.\n(^٨) نقل الإجماع على ذلك ابن المنذر في \"الإشراف\" ١/ ٦٥.","vol":"16","page":210},{"text":"وقوله لعائشة: \"أعتقيها فإنها من ولد إسماعيل\" يدل على جواز تملك العرب إلا أن عتقهم أفضل لمراعاة الرحم التي تجمعهم.\nوكذلك فعل عمر في خلافته بمن ملك رقيقًا من العرب الذين ارتدوا في خلافة الصديق وقال: إن الله قد أوسع عليكم في سبي أهل الكتاب من غير العرب، وإن من العار أن يملك الرجل بنت ابن عمه، فأجابوه إلى ما حض عليه وهذا كله على وجه الندب لا على أنه لا يجوز تملكهم (^١).\nوقال ابن التين: أجل مذهب مالك أن الولاء لمن أعتق سواء كان عربيًّا أو غيره. وقيل: إن كان من العرب فلا، والذي قاله أشهب نعم. وهو ما في كتاب ابن حبيب.\nتنبيهات:\nأحدها: في حديث سبي هوازن وبني المصطلق، وقول أبي سعيد: (اشتهينا) دليل على أن الصحابة أطبقوا على وطء ما وقع في سهامهم من السبي، وهذا لا يكون إلا بعد الاستبراء بإجماع من العلماء، وهذا يدل على أن السباء يقطع العصمة بين الزوجين الكافرين.\nواختلف السلف في حكم وطء الوثنيات والمجوسيات إذا سبين، فأجازه سعيد بن المسيب وعطاء وطاوس ومجاهد، وحجتهم أنه - ﵇ - أباح وطء سبايا العرب إذا حاضت الحائض أو وضعت الحامل منهن، وهذا القول شذوذ عند العلماء لم يلتفت أحد إليه.\nواتفق أئمة الفتوى بالأمصار وعامة العلماء على أنه لا يجوز وطء الوثنيات بقوله تعالى: ﴿وَلَا تَنْكِحُوا المُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١]\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٥٨.","vol":"16","page":211},{"text":"وإنما أباح الله تعالى وطء نساء أهل الكتاب خاصة بقوله: ﴿وَالمُحْصَنَاتُ مِنَ المُؤْمِنَاتِ وَالمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الكِتَابَ مِنْ قَبْلِكُمْ﴾ (^١).\nوإنما أطلق أصحابه على وطء سبايا العرب بعد إسلامهن؛ لأن سبي هوازن كان سنة ثمان وسبي بني المصطلق سنة ست، وسورة البقرة من أول ما نزل بالمدينة، فقد علموا قوله تعالى: ﴿وَلَا تَنْكِحُوا المُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١]. وتقرر عندهم أنه لا يجوز وطء الوثنيات البتة حتى يسلمن.\nوروى عبد الرزاق، ثنا جعفر بن سليمان، ثنا يونس بن عبيد أنه سمع الحسن يقول: كنا نغزو مع أصحاب رسول الله - ﷺ -، فإذا أصاب أحدهم جارية من الفيء فأراد أن يصيبها أمرها فاغتسلت، ثم علمها الإسلام وأمرها بالصلاة واستبرأها بحيضة، ثم أصابها (^٢).\nقال: وسمعت الثوري يقول: أما السنة فلا يقع عليها حتى تصلي إذا استبرأها (^٣).\nوعموم قوله تعالى: ﴿وَلَا تَنْكِحُوا المُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١] يقتضي تحريم وطء المجوسيات بالتزويج وبملك اليمين، ألا ترى أنه - ﵇ - سن أن تؤخذ الجزية من المجوس على أن لا تؤكل ذبائحهم ولا تنكح نساؤهم، وعلى هذا أئمة الفتوى وعامة العلماء.\nثانيها: قولهم: (وأحببثا الفداء وأردنا أن نعزل) استدل به جماعة على منع بيع أمهات الأولاد وقالوا: معلوم أن الحبل منهن يمنع\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٥٨ - ٥٩.\n(^٢) \"المصنف\" ٧/ ١٩٦ (١٢٧٥٣)، وعنه ابن حزم في \"المحلى\" ٩/ ٤٤٧.\n(^٣) \"المصنف\" ٧/ ١٩٦ (١٢٧٥٧).","vol":"16","page":212},{"text":"الفداء ويذهب بالثمن، والعلماء مجمعون على أنه لا يجوز بيعها وهي حامل، فإذا وضعت فهي على الأصل الذي اتفقوا عليه في منع البيع، ولا يجوز الانتقال عنه إلا باتفاق آخر، وأئمة الفتوى بالأمصار متفقون على أنه لا يجوز بيع أم الولد (^١)، وإنما خالف ذلك أهل الظاهر وبشر المريسي وهو شذوذ لا يلتفت إليه (^٢).\nوقد أسلفنا حديث ابن عباس في مارية \"أعتقها ولدها\" (^٣). وحديث عمرو بن الحارث: ما ترك النبي - ﷺ - أمة (^٤).\nوأورده ابن بطال من حديث عائشة: ما خلَّف النبي - ﷺ - عبدًا ولا أمة، وقد كان خلَّف مارية، فعلم أنها عتقت بموته ولم تكن أمة، وقد قال - ﵇ -: \"لا نورث ما تركنا صدقة\" ولم ينقل أن مارية كانت صدقة، فعلم أنها عتقت بموته ولم تكن مما تركه (^٥)، وقد أسلفنا ذلك مبسوطًا.\nثالثها: قوله: \"ما عليكم أن لا تفعلوا\"، احتج به من أباح العزل ومن كرهه. واختلف السلف في ذلك قديمًا، وإباحته أظهر في الحديث، وهو حاصل مذهبنا حرة كانت أو أمة مع الإذن ودونه (^٦).\nوروى مالك عن سعد بن أبي وقاص وأبي أيوب الأنصاري وزيد بن ثابت وابن عباس أنهم كانوا يعزلون (^٧)، وروي ذلك أيضًا عن ابن مسعود\n_________\n(^١) انظر: \"التمهيد\" ٣/ ١٣٦.\n(^٢) انظر انظر: \"المبسوط\" ٧/ ١٤٩، \"بدائع الصنائع\" ٤/ ١٣٠.\n(^٣) سلف في شرح الحديث (٢٥٣٣).\n(^٤) سيأتي برقم (٢٧٣٩) كتاب: الوصايا، باب: الوصايا.\n(^٥) \"شرح ابن بطال\" ٧٠/ ٦٠.\n(^٦) انظر: \"طرح التثريب\" ٧/ ٦٠.\n(^٧) \"الموطأ\" برواية يحيى ص ٣٦٧ - ٣٦٨.","vol":"16","page":213},{"text":"وجابر (^١)، وذكر مالك أيضًا عن ابن عمر أنه كره العزل (^٢)، وروي كراهته عن عمر وعثمان (^٣)، وقد روي عن علي القولان جميعًا (^٤).\nواحتج من كره العزل بأنه: \"الوأد الخفي\" كما روته عائشة (عن) (^٥) جذامة (م. الأربعة) بنت وهب الأسدية (^٦).\nواتفق أئمة الفتوى على جواز العزل عن الحرة إذا أذنت فيه لزوجها (^٧)، واختلفوا في الأمة المزوجة. فقال مالك وأبو حنيفة: الإذن في ذلك لمولاها (^٨). وقال أبو يوسف: الإذن في ذلك إليها (^٩). وقال الشافعي: يعزل عنها دون إذنها ودون إذن مولاها (^١٠).\nواحتج من أباحه بما روي عن الليث وغيره، عن يزيد بن أبي حبيب، عن معمر بن أبي حبيبة، عن عبيد الله بن عدي بن الخيار. قال: تذاكر أصحاب النبي - ﷺ - عند عمر العزل فاختلفوا فيه، فقال عمر: قد اختلفتم وأنتم أهل بدر الأخيار، فكيف بالناس بعدكم؟ فقال علي: لا تكون موءودة حتى تمر بالتارات السبع، ﴿وَلَقَدْ خَلَقْنَا\n_________\n(^١) رواهما عبد الرزاق في \"مصنفه\" ٧/ ١٤٤.\n(^٢) \"الموطأ\" براوية يحيى ص ٣٦٨.\n(^٣) رواهما سعيد بن منصور في \"سننه\" ٢/ ١٠٠ (٢٢٣٠).\n(^٤) رواهما سعيد بن منصور في \"سننه\" ٢/ ٩٩ (٢٢٢٣)، ٢/ ١٠١ (٢٢٣٧).\n(^٥) في الأصل: (و) وهو خطأ والمثبت من مسلم (١٤٤٢).\n(^٦) رواه مسلم (١٤٤٢/ ١٤١) كتاب: النكاح، باب: جواز الغيلة، وهي وطء المرضع وكراهة العزل.\n(^٧) انظر: \"التمهيد\" ٣/ ١٤٨.\n(^٨) انظر: \"الموطأ\" برواية يحيى ص ٣٦٨، \"شرح معاني الآثار\" ٣/ ٣١.\n(^٩) انظر: \"شرح معاني الآثار\" ٣/ ٣١.\n(^١٠) انظر: \"طرح التثريب\" ٧/ ٦٠.","vol":"16","page":214},{"text":"الإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ (١٢)﴾ [المؤمنون: ١٢] إلى آخر الآية (^١).\nوروى سفيان عن الأعمش، عن أبي الودّاك، عن ابن عباس أنه سئل عن العزل، فذكر مثل كلام علي سواء (^٢).\nقال الطحاوي: فهذا علي وابن عباس قد اجتمعا على ما ذكرنا ووافقهما عمر ومن كان بحضرتهم من الصحابة، فدل على أنه غير مكروه (^٣).\nقال: وقوله: \"ما عليكم أن لا تفعلوا\" إلى آخر الحديث يدل على أنه غير مكروه؛ لأنه لما أخبروه أنهم يفعلون ذلك لم ينكره عليهم ولا نهاهم عنه.\nوقال: \"ما عليكم أن لا تفعلوا\" فإنما هو القدر، فإن الله تعالى إذا قدّر تَكَوّن الولد لم يمنعه عزل ووصل الله من الماء إلى الرحم شيئًا وإنْ قَلّ يكون منه الولد وإن لم يقدر كونه لم يكن بالإفضاء، فأعلمهم أن الإفضاء لا يكون منه ولد إلا بالقدرة وأن العزل لا يمنع الولد إذا سبق في علم الله أنه كائن.\nوقال ابن مسعود: لو أن النطفة التي أخذ الله ميثاقها كانت في صخرة لنفخ فيها الروح (^٤)، وروي أيضًا مرفوعًا (^٥).\n_________\n(^١) رواه الطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٣/ ٦٢٦ - ٦٢٧ (٢٢٢١)، \"شرح معاني الآثار\" ٣/ ٣٢.\n(^٢) رواه عبد الرزاق ٧/ ١٤٥ (١٢٥٧٠)، والطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٣/ ٦٢٨ (٢٢٢٣)، \"شرح معاني الآثار\" ٣/ ٣٢، والبيهقي ٧/ ٢٣٠.\n(^٣) \"شرح معاني الآثار\" ٣/ ٣٢ - ٣٣.\n(^٤) رواه سعيد بن منصور في \"سننه\" ٢/ ٩٨ (٢٢٢١).\n(^٥) رواه أيضًا سعيد بن منصور ٥/ ٦٧ (٩٦٩) في التفسير.","vol":"16","page":215},{"text":"رابعها: في قوله: \"إلا وهي كائنة\" إثبات قدم العلم، فإن العباد يجرون في قدر الله وعلمه والقدر: هو سر الله وعلمه لا يدرك بحجة ولا بجدال وأنه لا يكون في ملكه إلا بما شاء ولا يقوم شيء إلا بإذنه\nله الخلق والأمر.\nخامسها: قول أبي هريرة: (مازلت أحب بني تميم) لأنهم: \"أشد أمتي على الدجال\"، وقد روي عنهم أنهم كانوا يختارون ما يخرجون من الصدقات من أفضل ما عندهم، فأعجب رسول الله - ﷺ - بفراهيتها، فقال هذا المعنى على معنى المبالغة في نصحهم لله ولرسوله في جودة الاختيار للصدقة، وبنو تميم يلقون رسول الله في مدركة بن إلياس (^١) بن مضر، وكان لهم شرف في الجاهلية والإسلام منهم: قيس بن عاصم المنقري (خ، د، ت، س) قيل للأحنف بن قيس: ممن تعلمت الحلم؟ قال: من قيس بن عاصم أتى يومًا وأنا عنده، قيل له: إن ابن أخيك قتل ابنك. قال: عصى ربه وقطع رحمه وفت عضده، ثم قال: جهزوه وما حل حبوته.\nسادسها: معنى (وهم غارون): على غرة، بتشديد الراء وضمها. قال ابن فارس: الغرارة كالغفلة. قال الكسائي: من الإنسان الغر يغر غرارة، ومن الغار وهو القائل أغررت. وقال الفارسي: كذا في بعض\nالنسخ، وأنا أظن أن ذلك: وهم غادون بدال مهملة مخففة.\nقال الداودي على رواية وهم غارون: يعني أنهم خرجوا لقتال المسلمين وكانوا قد خرجوا بالنساء والذراري؛ لئلا يعرفوا، فكان\n_________\n(^١) ورد بهامش الأصل: وفي \"صحاح الجوهري\" أنه تميم بن مُر بن أد بن طابخة بن إلياس بن مضر، فعلى هذا يلقونه - ﷺ - في إلياس. والله أعلم.","vol":"16","page":216},{"text":"أقل لحدهم وأضعف لقوتهم، فخالفهم المسلمون إلى الأموال، ثم قوتلوا فغلبوا.\nسابعها: قوله: (وأصاب يومئذ جويرية) يعني: بنت الحارث، أسلفنا أن غزوة بني المصطلق (^١) سنة ست وهي على ست مراحل أو سبع من المدينة مما يلي مكة، وجاءت جويرية تستعينه في كتابتها. قالت عائشة: فلما رأيتها كرهت مكانها وعلمت أني ألقى منها ما لقيت، وكانت إملاحة ذات حدقتين، فقال لها النبي - ﷺ -: \"هل لك أن أشتريك فأعتقك وأتزوجك\". قالت: ذاك إليك. فاشتراها وأعتقها وتزوجها، فبلغ الناس ذلك، فقالوا: أصهار رسول الله - ﷺ - وأطلقوا ما كان بأيديهم من السبي، فما رأيت امرأة أيمن على قومها منها، قاله الداودي.\nوقال الشيخ أبو محمد: سباها وأعتقها وتزوجها، وكانت الأسرى أكثر من سبعمائة فوهبهم لها ليلة دخل بها.\n_________\n(^١) ورد بهامش الأصل: كونها سنة ست كذا قال خليفة، وأما الواقدي فإنه قال: سنة خمس. وقال: ابن قتيبة في \"المعارف\": كان يوم بني المصطلق وبني لحيان في شعبان سنة خمس.","vol":"16","page":217},{"text":"<span data-type='title' id=toc-1853>١٤ - باب فَضْلِ مَنْ أَدَّبَ جَارِيَتَهُ وَعَلَّمَهَا</span>\n٢٥٤٤ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ مُحَمَّدَ بْنَ فُضَيْلٍ، عَنْ مُطَرِّفٍ عَنِ الشَّعْبِيِّ، عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ كَانَتْ لَهُ جَارِيَةٌ فَعَالَهَا، فَأَحْسَنَ إِلَيْهَا ثُمَّ أَعْتَقَهَا وَتَزَوَّجَهَا، كَانَ لَهُ أَجْرَانِ\". [انظر: ٩٧ - مسلم: ١٥٤ - فتح: ٥/ ١٧٣]\nذكر فيه حديث أبي موسى السالف في العلم، في باب تعليم الرجل أمته أو أهله مطولًا (^١).\nوفيه: أجر التأديب والتعليم، وأجر التزوج لله تعالى، وأن الله تعالى قد ضاعف له أجره بالنكاح والتعليم وجعله كمثل أجر المعتق.\nوفيه: الحض على العتق، وعلى نكاح المعتق وعلى التواضع وترك الغلو في أمر الدنيا، وأخذ القصد والبلغة منها، وأن من تواضع لله في منكحه وهو يقدر على نكاح أهل الشرف والحسب والمال، فإن ذلك مما يرجى عليه جزيل الأجر وجسيم الثواب.\nوقوله: \"له أجران\" أي: أجر الإحسان وأجر العتق، وروى البزار في \"مسنده\" عن ابن عمر: لما نزل: ﴿لَنْ تَنَالُوا البِرَّ﴾ [آل عمران: ٩٢]، ذكرت ما أعطاني الله، فلم أجد شيئًا أحب إلى من جارية رومية فأعتقتها، فلو أني أعود في شيء جعلته لله لنكحتها (^٢).\n_________\n(^١) سبق برقم (٩٧).\n(^٢) البزار كما في \"كشف الأستار\" (٢١٩٤)، ورواه عبد بن حميد كما في \"الدر المنثور\" ٢/ ٨٩، وقال الهيثمي في \"المجمع\" ٦/ ٣٢٦: فيه من لم أعرفه.\nفائدة: اسم الجارية ورد مصرحًا به في \"الكشف\": مرجانة.","vol":"16","page":218},{"text":"وجمع بعض العلماء بينه وبين حديث عمر: لا تشتره وإن أعطاكه بدرهم (^١). على من لا يرغب في نكاحها لكون فعله امتثالًا للحديث؛ لأن عادة العرب الرغبة عن تزويج المعتقة.\nوحمل الحديث الآخر على أن المعتق هو الراغب، فيكون كغيره، فيكره له حينئذ النكاح، ويحتمل أن يفرق بينهما؛ لأن النكاح ليس يراجع في عتقه، وإنما يملك الآن منفعة الوطء.\nوقد أجاز مالك وأكثر أصحابه الرجوع في المنافع إذا تصدق بها وشراءها والحجة لهم، حديث العرايا، فكيف إن تصدق بالرقبة؟! فإنه يجوز شراء منفعتها، بل هو أولى من الصدقة بالمنفعة، والذي منع من الرجوع في المنافع إذا تصدق بها ابن الماجشون وحده كما حكاه ابن التين.\n_________\n(^١) سبق رقم (١٤٩٠) كتاب: الزكاة، باب: هل يشتري الرجل صدقته.","vol":"16","page":219},{"text":"<span data-type='title' id=toc-1854>١٥ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"العَبِيدُ إِخْوَانُكُمْ فَأَطْعِمُوهُمْ مِمَّا تَأْكُلُونَ</span>\".\nوَقَوْلِهِ -﷿-: ﴿وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا﴾ إلى قوله: ﴿وَمَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٦]. ذِي القُرْبَى: القَرِيبُ، وَالجُنُبُ: الغَرِيبُ، الجَارُ الجُنُبُ يَعْنِي: الصَّاحِبَ فِي السَّفَرِ.\n\n٢٥٤٥ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا وَاصِلٌ الأَحْدَبُ قَالَ: سَمِعْتُ المَعْرُورَ بْنَ سُوَيْدٍ قَالَ: رَأَيْتُ أَبَا ذَرٍّ الغِفَارِيَّ ﵁ وَعَلَيْهِ حُلَّةٌ وَعَلَى غُلَامِهِ حُلَّةٌ فَسَأَلْنَاهُ عَنْ ذَلِكَ فَقَالَ إِنِّي سَابَبْتُ رَجُلًا فَشَكَانِي إِلَى النَّبِيِّ - ﷺ -، فَقَالَ لِيَ النَّبِيُّ - ﷺ -: \"أَعَيَّرْتَهُ بِأُمِّهِ\". ثُمَّ قَالَ: \"إِنَّ إِخْوَانَكُمْ خَوَلُكُمْ جَعَلَهُمُ اللهُ تَحْتَ أَيْدِيكُمْ، فَمَنْ كَانَ أَخُوهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ، وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ، وَلَا تُكَلِّفُوهُمْ مَا يَغْلِبُهُمْ، فَإِنْ كَلَّفْتُمُوهُمْ مَا يَغْلِبُهُمْ فَأَعِينُوهُمْ\". [انظر: ٣٠ - مسلم: ١٦٦١ - فتح: ٥/ ١٧٣]\nثم ساق حديث أبي ذر السالف في الإيمان، في باب المعاصي من أمر الجاهلية (^١)، وساق الآية لقوله: ﴿وَمَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٦] والتقدير: وصاكم بالوالدين إحسانًا أي: أحسنوا للوالدين إحسانًا وبكل من ذكر عطفه عليهم، وما ذكره في ذي القربى هو كذلك، وما ذكره في الجنب هو قول ابن عباس: والصاحب بالجنب هو المرأة (^٢)، قاله علي وابن مسعود وابن أبي ليلى (^٣).\n_________\n(^١) برقم (٣٠).\n(^٢) رواه الطبري ٤/ ٨٤ (٩٤٧٤).\n(^٣) قول علي وابن مسعود: رواه عبد بن حميد كما في \"الدر المنثور\" ٢/ ٢٨٤، والطبري ٤/ ٨٤ (٩٤٧٢)، وابن أبي حاتم/ ٩٤٩ (٥٣٠٢)، وابن المنذر كما في \"الدر المنثور\" ٢/ ٢٨٤. وقول ابن أبي ليلى رواه الطبري ٤/ ٨٤ (٩٤٧٥).","vol":"16","page":220},{"text":"وقال عكرمة والضحاك: هو الرفيق في السفر، وابن السبيل هو الضيف، والمختال ذو الخيلاء، ولما كان من الناس من يتكبر على أقربائه أعلم الرب ﷻ أنه لا يحب من كان كذا.\nوقوله: (إني ساببتُ رجلًا) قيل: هو بلال.\nوقوله: (\"إخوانكم خَوَلُكُمْ\") أي: حشمكم وخدمكم، والمراد: أخوة الإسلام والنسب؛ لأن الناس كلهم بنو آدم. وقوله: (\"تحت يده\") أي: ملكه، وإن كان العبد محترفًا فلا وجوب على السيد. وقوله: (\"فليطعمه مما يأكل وليلبسه مما يلبس\") هو أمر ندب. وقيل لمالك: أيأكل من طعام لا يأكل منه عياله ورقيقه، ويلبس ثيابًا لا يكسوهم؟ قال: أراه من ذلك في سعة. قيل له: فحديث أبي ذر؟\nقال: كانوا يومئذ ليس لهم هذا القوت (^١).\nوقوله: (\"ولا تكلفوهم ما يغلبهم\")، هو أمر واجب، وكان عمر بن الخطاب يأتي الحوائط فمن رآه من العبيد كلف ما لا يطيق وضع عنه، ومن أقل رزقه زاده منه. قال مالك: وكذلك كان يفعل فيمن يعمل بالأجر ولا يطيقه، وروي أنه - ﷺ - قال: \"أوصيكم بالضعيفين: المرأة والمملوك\" (^٢)، وأمر - ﵇ - موالي أبي طيبة أن يخففوا عنه من خراجه (^٣)، وقد قررنا أن التسوية في المطعم والملبس استحباب وهو ما عليه العلماء، فلو كان سيده يأكل الفائق ويلبس الغالي، فلا يجب عليه مساواة مملوكه\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٣٠٦.\n(^٢) رواه الطبراني ١/ ١٠٢ (١٦٨)، وقال الهيثمي في \"مجمع الزوائد\" ٥/ ١٤٣: وهو مرسل، وإسناده حسن. وقال الألباني في \"الإرواء\" (١٦٤٠) ٦/ ٧٦: وهذا إسناد ضعيف معضل.\n(^٣) سبق برقم (٢١٠٢) كتاب: البيوع.","vol":"16","page":221},{"text":"وما أحسن تعليل مالك ﵁ أنه كان ليس لهم هذا القوت، يشير إلى أن ما ذكرناه لم يكن لأحد من الصحابة الذين خاطبهم بما خاطبهم به بأكل مثلها، إنما كان الغالب من قوتهم التمر والشعير، وقد صح أن سيدنا رسول الله - ﷺ - قال: \"للمملوك طعامه وكسوته بالمعروف، ولا يكلف من العمل ما لا يطيق، فإن زاد على ما فرض عليه من قوته وكسوته بالمعروف كان متفضلًا متطوعًا\" (^١).\nوقال ربيعة بن أبي عبد الرحمن: لو أن رجلًا عمل لنفسه خبيصًا، فأكله دون خادمه ما كان بذلك بأس (^٢)، وكان يرى أنه إذا أطعم خادمه من الخبز الذي يأكل منه فقد أطعمه مما يأكل منه؛ لأن (من) عند العرب للتبعيض، ولو قال: أطعموهم من كل ما تأكلون لعم الخبيص وغيره، وكذا في اللباس.\nوقوله: (\"ولا تكلفوهم ما يغلبهم\") هو كقوله تعالى: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦]، ولما لم يكلفنا الله فوق طاقتنا ونحن عبيده وجب أن نمتثل لحكمه وطريقته في عبيدنا.\nوقوله: (\"فإن جلفتموهم فأعينوهم\")، فيه جواز تكليف ما فيه مشقة، فإن كانت غالبة وجب العون عليها، وروى هشام بن عروة، عن أبيه، عن عائشة مرفوعًا: \"لا تستخدموا رقيقكم بالليل، فإن النهار\nلكم والليل لهم\" (^٣).\n_________\n(^١) رواه مسلم (١٦٦٢) كتاب: الإيمان، باب: إطعام المملوك مما يأكل وإلباسه مما يلبس ولا يكلفه ما يغلبه. وأحمد ٢/ ٢٤٧.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٦٤.\n(^٣) ذكره ابن بطال في \"شرحه\" ٧/ ٦٥.","vol":"16","page":222},{"text":"وروى معمر عن أيوب، عن أبي قلابة يرفعه إلى سليمان أن رجلًا أتاه وهو يعجن فقال: أين الخادم؟ قال: أرسلته في حاجة فلم لكن لنجمع عليه ثنتين، أن نرسله ولا نكفيه عمله (^١).\nوفيه: الوصاة من الشارع بما ملكت أيماننا، وهو آخر ما أوصى به عند موته؛ لأن الله تعالى وصى بهم في كتابه، وفيه أنه لا حدّ على من قذف عبدًا ولا عقوبة ولا تعزير، وقد قال بعض العلماء: أرى إذا كان العبد صالحًا أن يعاقب القاذف له والمؤذي.\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ١٠/ ٣٩٣ (١٩٤٦٤).","vol":"16","page":223},{"text":"<span data-type='title' id=toc-1855>١٦ - باب العَبْدِ إِذَا أَحْسَنَ عِبَادَةَ رَبِّهِ وَنَصَحَ سَيِّدَهُ </span>(^١)\n٢٥٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"العَبْدُ إِذَا نَصَحَ سَيِّدَهُ وَأَحْسَنَ عِبَادَةَ رَبِّهِ، كَانَ لَهُ أَجْرُهُ مَرَّتَيْنِ\". [٢٥٥٠ - مسلم: ١٦٦٤ - فتح: ٥/ ١٧٥]\n\n٢٥٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ صَالِحٍ، عَنِ الشَّعْبِيِّ، عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى الأَشْعَرِيِّ ﵁: قَالَ النَّبِيُّ - ﷺ -: \"أَيُّمَا رَجُلٍ كَانَتْ لَهُ جَارِيَةٌ فَأَدَّبَهَا فَأَحْسَنَ تَأْدِيبَهَا، وَأَعْتَقَهَا وَتَزَوَّجَهَا، فَلَهُ أَجْرَانِ، وَأَيُّمَا عَبْدٍ أَدَّى حَقَّ اللهِ وَحَقَّ مَوَالِيهِ، فَلَهُ أَجْرَانِ\". [انظر: ٩٧ - مسلم: ١٥٤ - فتح: ٥/ ١٧٥]\n\n٢٥٤٨ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، سَمِعْتُ سَعِيدَ بْنَ المُسَيَّبِ يَقُولُ: قَالَ أَبُو هُرَيْرَةَ ﵁ قَالَ: رَسُولُ اللهِ - ﷺ -: \"لِلْعَبْدِ المَمْلُوكِ الصَّالِحِ أَجْرَانِ\" وَالَّذِي نَفْسِى بِيَدِهِ لَوْلَا الجِهَادُ فِي سَبِيلِ اللهِ وَالحَجُّ وَبِرُّ أُمِّي، لأَحْبَبْتُ أَنْ أَمُوتَ وَأَنَا مَمْلُوكٌ \". [مسلم: ١٦٦٥ - فتح: ٥/ ١٧٥]\n\n٢٥٤٩ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنِ الأَعْمَشِ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"نِعْمَ مَا لأَحَدِهِمْ، يُحْسِنُ عِبَادَةَ رَبِّهِ وَيَنْصَحُ لِسَيِّدِهِ\". [مسلم: ١٦٦٦ - فتح: ٥/ ١٧٥]\nذكر فيه أربعة أحاديث:\nحديث ابن عمر: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"العَبْدُ إِذَا نَصَحَ سَيِّدَهُ وَأَحْسَنَ عِبَادَةَ رَبِّهِ، كَانَ لَهُ أَجْرُهُ مَرَّتَيْنِ\".\nوحديث أبي موسى: قال: قَالَ النَّبِيُّ - ﷺ -: \"أيّمَا رَجُلٍ كَانَتْ لَهُ\n_________\n(^١) ورد بهامش الأصل تعليقًا على هذِه الكلمة: في نسخة: لسيده.","vol":"16","page":224},{"text":"جَارِيَةٌ فَأَدَّبَهَا\" الحديث، كما سلف قريبًا، وزيادة: \"وأيما عبد أدى حق الله وحق مواليه فله أجران\" وسلف في العلم (^١).\nوحديث أبي هريرة: قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"لِلْعَبْدِ المَمْلُوكِ الصَّالِحِ (^٢) أَجْرَانِ\" وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا الجِهَادُ فِي سَبِيلِ اللهِ وَالحَجُّ وَبِرُّ أُمِّي، لأَحْبَبْتُ أَنْ أَمُوتَ وَأَنَا مَمْلُوكٌ.\nوحديثه أيضًا: \"نِعْمَ مَا لأَحَدِهِمْ، يُحْسِنُ عِبَادَةَ رَبِّهِ، وَيَنْصَحُ لِسَيِّدِهِ\".\nالشرح:\nوقع في كتاب ابن بطال عزو حديث أبي هريرة الأول لأبي موسى، وهو غلط، فإنه أسقط حديث أبي موسى وركبه على حديث أبي هريرة (^٣). ولما كان للعبد في عبادة ربه أجر كان له في طاعة سيده ونصحه له أجر أيضًا، لكن لا بالتساوي؛ لأن طاعة الرب أوجب من طاعة السيد. وفيه: حض المملوك على نصح سيده؛ لأنه راع في ماله وهو مسئول عما استرعى، فبان أن أثر نصحه طاعة الله وهذا يبين فضل أجره في طاعة ربه على طاعة سيده.\nوقوله: (والذي نفسي بيده لولا الجهاد .. إلى آخره)، هو من قول أبي هريرة، كما نبه عليه الداودي وغيره (^٤)، وفيه دليل أنه لا جهاد على عبد إلا أن يتعين ولا حج؛ لأنه غير مستطيع السبيل، وأما بر الوالدين\n_________\n(^١) برقم (٩٧)، في باب: تعليم الرجل أمته وأهله.\n(^٢) ورد بهامش الأصل تعليقًا على كلمة الصالح: في نسخة: الناصح.\n(^٣) \"شرح ابن بطال\" ٧/ ٦٥.\n(^٤) ورد بهامش الأصل: ورأيت بخط بعض أصحابي أن الخطيب بينه في كتابه \"المدرجات\".\nانظر: \"الفصل للوصل المدرج في النقل\" ١/ ٢٠٨ - ٢٠٩.","vol":"16","page":225},{"text":"فيلزم العبد منه من خفض الجناح ولين القول والتذلل ما يلزم المسلمين، وأما السعي عليهما بالنفقة والكسوة فلا يلزمه؛ لأن نفقته وكسوته على مولاه وكسبه لمولاه ولا تصرف له في شيء إلا بإذنه.\nوقوله: (\"نِعْمَ مَا لأحدهم\") أي: نعم العمل، ووقع في نسخة الشيخ أبي الحسن نعمَّ ما بتشديد الميم الأولى (^١). قال ابن التين: ولا أعلم له وجهًا، وإنما صوابه نعمَّا لأحدهم بالتشديد، إذا وصلت تدغم مثل: ﴿نِعِمَّا يَعِظُكُمْ بِهِ﴾.\nوقوله: (\"له أجران في العبد والأمة\") يعني: بتضعيفهما، قاله ابن التين، ثم قال: وقيل: معناه: له أجره مرتين على كل واحد من هذين الغرضين؛ لأنه زاد لربه إحسانًا ولسيده نصحًا فكان له أجر الواجبين وأجر الزيادة عليهما؛ لأن الدليل قد علم من غير هذا أنه على كل واحد أجر، فحمل على فائدة جديدة. وقال: والظاهر من الأخبار خلاف هذا، وأن الشارع إنما بين ذلك لئلا يظن ظان أنه غير مأجور على العبودية، ويدل على ذلك قوله: \"أيما عبد أدى\" إلى آخره، والنصح واجب عليه لسيده وليس هو زيادة على الواجب.\nوقوله: (الأحببت أن أموت وأنا مملوك)، على هذا المعنى امتحان الله أنبياءه وأولياءه، ابتلى يوسف بالرق، ودانيال حين سباه بختنصر في جملة بني إسرائيل، وكذا ما روي أن الخضر وقع في الرق حين سأله سائل بوجه الله فلم يكن عنده ما يعطيه، فقال له: سألتني بوجه الله ولا أملك إلا رقبتي فبعني واستنفق ثمني أو كما قال.\n_________\n(^١) وبعد مراجعة النسخة اليونينية ٢/ ١٤٩ وجدتها بتخفيف الميم الأولى، منفصلة (نعم ما) ولم أعثر فيها على من شدد الميم الأولى. والله أعلم.","vol":"16","page":226},{"text":"<span data-type='title' id=toc-1856>١٧ - باب كَرَاهِيَةِ التَّطَاوُلِ عَلَى الرَّقِيقِ، وَقَوْلِهِ: عَبْدِي، أَوْ أَمَتِي</span>\nوَقَالَ اللهُ تَعَالَى: ﴿وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ﴾ [النور: ٣٢]، وَقَالَ: ﴿عَبْدًا مَمْلُوكًا﴾ [النحل:٧٥]، ﴿وَأَلْفَيَا سَيِّدَهَا لَدَى البَابِ﴾ [يوسف: ٢٥]، وَقَالَ: ﴿مِنْ فَتَيَاتِكُمُ المُؤْمِنَاتِ﴾ [النساء: ٢٥]، وَقَالَ النَّبِيُّ - ﷺ -: \"قُومُوا إِلَى سَيِّدِكُمْ\". [انظر: ٣٠٤٣] و: ﴿اذْكُرْنِى عِنْدَ رَبِّكَ﴾ [يوسف: ٤٢]: سَيِّدِكَ، \"وَمَنْ سَيِّدُكُمْ؟ \"\n\n٢٥٥٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ الله، حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا نَصَحَ العَبْدُ سَيِّدَهُ، وَأَحْسَنَ عِبَادَةَ رَبِّهِ، كَانَ لَهُ أَجْرُهُ مَرَّتَيْنِ\". [انظر: ٢٥٤٦ - مسلم: ١٦٦٤ - فتح: ٥/ ١٧٧]\n\n٢٥٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المَمْلُوكُ الَّذِى يُحْسِنُ عِبَادَةَ رَبِّهِ، وَيُؤَدِّى إِلَى سَيِّدِهِ الذِي لَهُ عَلَيْهِ مِنَ الحَقِّ وَالنَّصِيحَةِ وَالطَّاعَةِ، لَهُ أَجْرَانِ\". [انظر: ٩٧ - مسلم: ١٥٤ - فتح: ٥/ ١٧٧]\n\n٢٥٥٢ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يُحَدِّثُ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"لَا يَقُلْ أَحَدُكُمْ: أَطْعِمْ رَبَّكَ، وَضِّئْ رَبَّكَ، اسْقِ رَبَّكَ. وَلْيَقُلْ سَيِّدِي مَوْلَايَ. وَلَا يَقُلْ أَحَدُكُمْ: عَبْدي أَمَتِي. وَلْيَقُلْ فَتَايَ وَفَتَاتِي وَغُلَامِي\". [مسلم: ٢٢٤٩ - فتح: ٥/ ١٧٧]\n\n٢٥٥٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَعْتَقَ نَصِيبًا لَهُ مِنَ العَبْدِ، فَكَانَ لَهُ مِنَ المَالِ مَا يَبْلُغُ قِيمَتَهُ، يُقَوَّمُ عَلَيْهِ قِيمَةَ عَدْلٍ، وَأُعْتِقَ مِنْ مَالِهِ، وَإِلَّا فَقَدْ عَتَقَ مِنْهُ\". [انظر: ٢٤٩١ - مسلم: ١٥٠١ - فتح: ٥/ ١٧٧]","vol":"16","page":227},{"text":"٢٥٥٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"كُلُّكُمْ رَاعٍ فَمَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالأَمِيرُ الذِي عَلَى النَّاسِ رَاعٍ وَهْوَ مَسْئُولٌ عَنْهُمْ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ وَهْوَ مَسْئُولٌ عَنْهُمْ، وَالمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ بَعْلِهَا وَوَلَدِهِ وَهْىَ مَسْئُولَةٌ عَنْهُمْ، وَالعَبْدُ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَهْوَ مَسْئُولٌ عَنْهُ، أَلَا فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ\". [انظر: ٨٩٣ - مسلم: ١٨٢٩ - فتح: ٥/ ١٧٧]\n٢٥٥٥، ٢٥٥٦ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي عُبَيْدُ اللهِ، سَمِعْتُ أَبَا هريرَةَ ﵁، وَزَيْدَ بْنَ خَالِدٍ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا زَنَتِ الأَمَةُ فَاجْلِدُوهَا، ثُمَّ إِذَا زَنَتْ فَاجْلِدُوهَا، ثُمَّ إِذَا زَنَتْ فَاجْلِدُوهَا -فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ- بِيعُوهَا وَلَوْ بِضَفِيرٍ\" .. [انظر: ٢١٥٣، ٢١٥٤ - مسلم: ١٧٠٤ - فتح: ٥/ ١٧٨]\nثم ذكر سبعة أحاديث:\nحديث ابن عمر السالف في الباب قبله: \"إِذَا نَصَحَ العَبْدُ سَيِّدَهُ، .. إلى آخره.\nوحديث أبي موسى السالف فيه أيضًا: \"المَمْلُوكُ الذِي يُحْسِنُ عِبَادَةَ رَبِّهِ، وَيُؤَدِّي إِلَى سَيِّدِهِ الذِي لَهُ عَلَيْهِ مِنَ الحَقِّ وَالنَّصِيحَةِ وَالطَّاعَةِ، لَهُ أَجْرَانِ\".\nوحديث أبي هريرة عن رسول الله - ﷺ -: \"لَا يَقُلْ أَحَدُكُمْ: أَطْعِم رَبَّكَ، وَضِّئْ رَبَّكَ، واسْقِ رَبَّكَ. وَلْيَقُلْ: سَيِّدِي مَوْلَايَ. وَلَا يَقُلْ أَحَدُكمْ: عَبْدِي أَمَتِي. وَلْيَقُلْ فَتَايَ وَفَتَاتِي وَغُلَامِي\".\nوحديث ابن عمر: \"مَنْ أَعْتَقَ نَصِيبًا لَهُ مِنَ العَبْدِ، .. إلى آخره\". وقد سلف.","vol":"16","page":228},{"text":"وحديث نافع عن عبد الله: \"كلكم راع ومسئول عن رعيته\" بطوله وحديث أبي هريرة وزيد بن خالد: \"إذا زنت الأمة فاجلدوها\" وقد سلف.\nالشرح:\nالتطاول على الرقيق مكروه؛ لأن الكل عبيد الله، وهو لطيف بعباده، رفيق بهم، فينبغي للسادة امتثال ذلك في عبيدهم ومن مَلَّكهم الله إياهم، وواجب عليهم حسن الملك ولين الحديث، كما يجب على العبيد حسن الطاعة والنصح لساداتهم والانقياد لهم وترك مخالفتهم، وقد جاء في الحديث \"الله الله وما ملكت أيمانكم، فلو شاء الله لملكهم إياكم\" وإنما منع \"أطعم ربك\" إلى آخره؛ لأن الإنسان مربوب متعبد بإخلاص التوحيد لخالقه، فُكِرَه له المضاهاة بالاسم؛ لئلا يكون في معنى الشرك، والحر والعبد في ذلك سواء، بخلاف ما لا يعبد عليه من سائر الجمادات والحيوان، فيقال: رب الدابة والثوب ولم يمنع العبد أن يقول: سيدي ومولاي؛ لأن مرجع السيادة إلى معنى الرئاسة على من تحت يده والسياسة له وحسن التدبير، ولذلك سمي الزوج سيدًا، قال تعالى: ﴿وَأَلْفَيَا سَيِّدَهَا لَدَى البَابِ﴾ [يوسف: ٢٥].\nوقد قيل لمالك: هل كَرِهَ أحد بالمدينة قوله لسيده: يا سيدي؟ قال: لا. واحتج بهذِه الآية وبقوله: ﴿وَسَيِّدًا وَحَصُورًا﴾. قيل له: يقولون: السيد هو الله. فقال أين هو في كتاب الله تعالى؟ وإنما في القرآن ﴿رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ﴾ (^١) [نوح: ٢٨]، قيل: أتكره أن ندعو يا سيدي؟ قال: ما في القرآن أحب إلى ودعاء الأنبياء. وقال بعض أهل اللغة إنما سمي السيد؛ لأنه\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٣٠٦.","vol":"16","page":229},{"text":"يملك السواد الأعظم (^١)، وقد قال - ﵇ - في الحسن: \"إن ابني هذا سيد\" (^٢)، فأما لفظة: (مولاي) فلها وجوه في التصريف من ولي وناصر وابن عم وحلف، ولكن لا يقال: المولى من غير إضافة إلا لله تعالى، واختلف هل يطلق على الله اسم سيد (^٣)؟ ولا يقال: السيد على الإطلاق لمن أجاز أن يسمى به الخالق إلا لله تعالى.\nفصل:\nوكره أن يقول عبدي؛ لأن هذا الاسم من باب المضاف، ومقتضاه إثبات العبودية له، وصاحبه الذي هو المالك عبد لله تعالى، متعبد بأمره ونهيه، فإدخال مملوك الله تعالى تحت هذا الاسم يوجب الشرك؛ ويعنى: المضاهاة، فلذلك استحب له أن يقول: فتاي، والمعنى في ذلك كله راجع إلى البراءة من الكبر والتزام الذل، وهو أليق بالعبد المملوك أن لا يقول: فلان عبدي، وإن كان قد ملك قياده في الاستخدام ابتلاء فيه من الله لخلقه، قال تعالى: ﴿وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ﴾ [الفرقان: ٢٠].\nوقال الداودي: إن قال: عبدي، أو أمتي ولم يرد التكبر فأرجو أن لا إثم عليه.\n_________\n(^١) انظر: \"التعريفات\" للجرجاني ص ١٥٤ باب (السين).\n(^٢) سيأتي برقم (٢٧٠٤) كتاب: الصلح، باب: قول النبي - ﷺ - للحسن بن علي.\n(^٣) روى أبو داود (٤٨٠٦)، وأحمد ٤/ ٢٤، ٢٥.\nمن حديث مطرف قال: قال أبي: انطلقت في وفد بني عامر إلى رسول الله - ﷺ - فقلنا: أنت سيدنا. فقال: \"السيد الله ﵎\". قلنا: وأفضلنا فضلًا، وأعظمنا طولًا. فقال: \"قولوا بقولكم أو بعض قولكم ولا يستجرينكم الشيطان\". قال الألباني في \"صحيح الجامع\" (٣٧٠٠): صحيح. اهـ.","vol":"16","page":230},{"text":"وقول يوسف: ﴿اذْكُرْنِي عِنْدَ رَبِّكَ﴾ خاصة بمن يعقل، وما اشتهرت به عادتهم في المخاطبة، وفيه نظر لابن التين؛ لأن النبي لا يتلفظ إلا بما هو سائغ.\nوقال ابن بطال: ما جاء في الباب من النهي عن التسمية فإنه من باب التواضع، وجائز أن يقول الرجل: عبدي وأمتي؛ لأن القرآن قد نطق بذلك في قوله تعالى: ﴿وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ﴾ [النور: ٣٢]، وإنما نهى - ﵇ - عن ذلك على سبيل التطاول والغلظة لا على سبيل التحريم، واتباع ما حض عليه أولى وأجمل، فإن في ذلك تواضعًا لله؛ لأن قول الرجل: عبدي وأمتي يشترك فيه الخالق والمخلوق، ويقال: عبد الله وأمة الله، فكره ذلك لاشتراك اللفظ، وأما الرب فهي كلمة وإن كانت مشتركة وتقع على غير الخالق للشيء كربّ الدابة والدار، يراد صاحبهما، فإنها لفظة تختص بالله في الأغلب والأكثر، فوجب أن لا تستعمل في المخلوقين لنفي الله الشركة بينهم وبين الله، ألا ترى أنه لا يجوز أن يقال لأحد غير الله إله ولا رحمن، ويجوز أن يقال: رحيم، لاختصاص الله بهذِه الأسماء، وكذلك الرب لا يقال لغير الله (^١).\nفصل:\nوقوله: \"والمرأة راعية على بيت بعلها\" سمي زوج المرأة بعلًا؛ لأنه يعلو عليها، ومنه قيل: لما شرب من السماء بعل. والأمر ببيع الأمة الزانية في الثالثة أو الرابعة، قد أسلفنا أنه للندب عند الجمهور خلافًا لداود، وذكر البخاري في التبويب \"العبد راع في مال سيده\" (^٢) يحتمل\n_________\n(^١) ابن بطال ٧/ ٦٨.\n(^٢) سيأتي قبل حديث (٢٥٥٨) كتاب: العتق.","vol":"16","page":231},{"text":"أن يريد مال سيده الذي ائتمنه عليه، ويحتمل أن ينسبه إلى السيد مجازًا، إذ له انتزاعه منه، والدليل على ذلك ما أسلفناه من قوله: \"من باع عبدًا وله مال فماله للذي باعه إلا أن يشترط المبتاع\" (^١)، وهذا مذهب مالك (^٢)، ومذهب الشافعي وأبي حنيفة أنه لا يملك (^٣)، وعليه احتج البخاري بقوله: \"والعبد راع في مال سيده\" كما ستعلمه؛ لأن الرق مناف لذلك، وماله لسيده عند عتقه وبيعه إياه، وإن لم يشترط ماله سيده، وروي عن ابن مسعود وابن عباس وأبي هريرة وسعيد بن المسيب، وهو قول الثوري، وبه قال أحمد وإسحاق (^٤).\nوقالت طائفة: ماله له دون سيده في العتق والبيع، روي ذلك عن عمر وابنه وعائشة والنخعي والحسن (^٥).\nقال ابن بطال (^٦): واضطرب قول مالك في ملك العبد، فقال: من باع وله مال فماله للبائع إلا أن يشترط المبتاع، وقال فيمن أعتق عبدًا أن ماله للعبد إلا أن يشترط السيد، فدل الأول: أنه يملك،\nوالثاني لا، والحجة له في البيع حديث ابن عمر: \"من باع عبدًا وله مال .. \" الحديث.\n_________\n(^١) سلف برقم (٢٣٧٩) كتاب: المساقاة، باب: الرجل يكون له ممر أو شرب في حائط أو نخل، ورواه مسلم (١٥٤٣) كتاب: البيوع، باب: من باع نخلًا عليها ثمر.\n(^٢) \"الموطأ\" برواية يحيى ص ٤٨٤ - ٤٨٥.\n(^٣) انظر: \"مختصر الطحاوي\" ص ٣٦٧، \"البيان\" ٨/ ٤٢٩.\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ٢٧١، \"الاستذكار\" ٢٣/ ٢٥٩، \"المغني\" ١٤/ ٤٥٧.\n(^٥) انظر: \"الإشراف\" ٣/ ١٨٣.\n(^٦) \"شرح ابن بطال\" ٧/ ٧١ - ٧٢.","vol":"16","page":232},{"text":"والثاني حديثه أيضًا: \"من أعتق عبدًا فماله له إلا أن يستثنيه سيده\" (^١).\nوقال ابن شهاب: السنة أن العبد إذا أعتق تبعه ماله (^٢). ولم يكن أحد أعلم بسنة ماضية منه. وقال قتادة في قوله تعالى: ﴿عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَى شَيْءٍ﴾ [النحل: ٧٥] هو الكافر (^٣)، وقد سلف وإضافة المال إلى العبد؛ لأنه بيده.\n_________\n(^١) رواه أبو داود (٣٩٦٢)، وابن ماجه (٢٥٢٩)، والنسائي في \"الكبرى\" (٤٩٨١) ٣/ ١٨٨.\n(^٢) رواه مالك في \"الموطأ\" برواية يحيى ص ٤٨٤.\n(^٣) رواه الطبري ٧/ ٦٢٢ (٢١٨٠٧).","vol":"16","page":233},{"text":"<span data-type='title' id=toc-1857>١٨ - باب إِذَا أَتَاهُ خَادِمُهُ بِطَعَامِهِ</span>\n٢٥٥٧ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ زِيَادٍ سَمِعْتُ أَبَا هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ -: \"إِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بِطَعَامِهِ، فَإِنْ لَمْ يُجْلِسْهُ مَعَهُ، فَلْيُنَاوِلْهُ لُقْمَةً أَوْ لُقْمَتَيْنِ، أَوْ أُكْلَةً أَوْ أُكْلَتَيْنِ، فَإِنَّهُ وَلِيَ عِلَاجَهُ\". [٥٤٦٠ - مسلم: ١٦٦٣ - فتح: ٥/ ١٨١]\nذكر فيه حديث أبي هريرة عَنِ النَّبِيِّ - ﷺ -: \"إِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بطَعَامِهِ، فَإِنْ لَمْ يجْلِسْهُ مَعَهُ، فَليُنَاوِلهُ لُقمَةً أَوْ لُقْمَتَيْنِ، أَوْ أكلَةً أَوْ أُكْلَتَينِ، فَإِنَّهُ وَلِيَ حره وعِلَاجَهُ\".\nهذا الحديث أخرجه مسلم (^١) أيضًا، والأُكلة بضم الهمزة وهي اللقمة، وأما بفتحها فالمرة الواحدة.\nقال المهلب: هذا تفسير حديث أبي ذر في التسوية بين العبد وبين سيده في المطعم والكسوة أنه على سبيل الحض والندب والتفضل، لا على سبيل الإيجاب على السيد؛ لأنه لم يسوّه في هذا الحديث بسيده في المؤاكلة، وجعل إلى السيد الخيار في إجلاسه للأكل معه أو تركه، ثم حضه على إن لم يأكل معه أن ينيله من ذلك الطعام الذي تعب فيه وشمه (^٢).\n_________\n(^١) مسلم (١٦٦٣) كتاب: الإيمان، باب: إطعام المملوك مما يأكل ....\n(^٢) انظر: \"ابن بطال\" ٧/ ٦٩.","vol":"16","page":234},{"text":"<span data-type='title' id=toc-1858>١٩ - باب العَبْدُ رَاعٍ فِي مَالِ سَيِّدِهِ</span>\nوَنَسَبَ النَّبِيُّ - ﷺ - المَالَ إِلَى السَّيِّدِ.\n\n٢٥٥٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ فِي أَهْلِهِ رَاعٍ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالمَرْأَةُ فِي بَيْتِ زَوْجِهَا رَاعِيَةٌ وَهْيَ مَسْئُولَةٌ عَنْ رَعِيَّتِهَا، وَالخَادِمُ فِي مَالِ سَيِّدِهِ رَاعٍ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ -قَالَ: فَسَمِعْتُ هَؤُلَاءِ مِنَ النَّبِيِّ - ﷺ - وَأَحْسِبُ النَّبِيَّ - ﷺ - قَالَ: وَالرَّجُلُ فِي مَالِ أَبِيهِ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ- فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ\". [انظر: ٨٩٣ - مسلم: ١٨٢٩ - فتح: ٥/ ١٨١]\nذكر حديث ابن عمر السالف قريبا \"كُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ .. \" إلى أن قال: \"وَالخَادِمُ فِي مَالِ سَيِّدِهِ رَاعٍ وَهوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ\".\nوقد سلف الكلام عليه قريبًا.\nقال المهلب: أمانات يلزم من استرعيها أداء النصيحة فيها لله ولمن استرعاه عليها، ولكل واحد منهم أن يأخذ مما استرعي عليه ممن أمره ما يحتاج إليه بالمعروف من نفقة ومؤنة، وفيه حجة لمن قال: العبد\nلا يملك (^١).\n_________\n(^١) انظر: \"ابن بطال\" ٧/ ٧٠ - ٧١.","vol":"16","page":235},{"text":"<span data-type='title' id=toc-1859>٢٠ - باب إِذَا ضَرَبَ العَبْدَ فَلْيَجْتَنِبِ الوَجْهَ</span>\n٢٥٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ قَالَ: وَأَخْبَرَنِي ابْنُ فُلَانٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ -. وَحَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا قَاتَلَ أَحَدُكُمْ فَلْيَجْتَنِبِ الوَجْهَ\". [مسلم: ٢٦١٢ - فتح: ٥/ ١٨٢]\nذكر فيه حديث أبي هريرة عَنِ النَّبِيِّ - ﷺ - قالَ: \"إِذَا قَاتَلَ أَحَدُكمْ فَلْيَجْتَنِبِ الوَجْهَ\".\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوقوله فيه: (وأخبرني ابن فلان) قائل ذلك هو ابن وهب وهو ابن سمعان.\nقال الداودي: يريد: لأن فيه أكثر الجوارح وأكثو أمور الوضوء والجبهة وهي من المساجد واللسان والفم، وفي رواية في الصحيح علل ذلك بأن الله خلق آدم على صورته (^٢). وأولى ما قيل فيه أن الحديث خرج على سبب وهو أنه - ﵇ - مر برجل يضرب ابنه أو عبده في وجهه لطمًا ويقول: قبح الله وجهك ووجه من أشبه وجهك فقال - ﵇ - ذلك (^٣).\n_________\n(^١) مسلم (٢٦١٢) كتاب: البر والصلة، باب: النهي عن ضرب الوجه.\n(^٢) ستأتي برقم (٦٢٢٧) كتاب: الاستئذان.\n(^٣) قال الشيخ محمد بن صالح العثيمين في \"شرح العقيدة الواسطية\" ص ٢٤٦: إن أحد الوجهين الصحيحين في تأويلها أن الله خلق آدم على الصورة التي اختارها واعتنى بها، ولهذا أضافها الله إلى نفسه إضافة تشريف وتكريم، كإضافة الناقة والبيت إلى الله والمساجد إلى الله. =","vol":"16","page":236},{"text":"وذكره المهلب بلفظ: يضرب عبده في وجهه لطمًا، إلى آخره.\nوقال: نقل (الناقلون) (^١) هذِه القصة من الطرق الصحيحة (^٢)؛ لأن تلك المقالة سب للأنبياء والمرسلين فزجره الشارع عن ذلك وخص آدم؛ لأنه الذي ابتدئت خلقة وجهه على الحد الذي يحتذى عليها من بعده كأنه ينبهه على أنك سببت آدم ومن ولد مبالغة في الزجر عن مثله، هذا وجه ظاهر والهاء كناية عن المضروب في وجهه وقيل فيه غير ذلك في تأويل ضمير الهاء من صورته إلى من يرجع.\nقال ابن بطال: لم أو لذكرها وجهًا إذ لا يصح عندي في ذلك غير ما سلف، وهو قول المهلب (^٣) فلا تضرب صورة خلقها الله بيده، وحق الأبوة وهو آدم مُرَاعى، وتفضيل الله لها حين خلق آدم بيده وأسجد له ملائكته.\n_________\n= والقول الثاني: أنه على صورته حقيقة ولا يلزم من ذلك التماثل. اهـ. ولمزيد بيان انظر: \"شرح العقيدة الواسطية\" لابن العثيمين ص ٨٦ - ٨٩.\nفقد أجاب هناك بجوابين جواب مجمل آخر مفصل.\n(^١) في الأصل: قائلون والمثبت من \"ابن بطال\" ٧/ ٧٠ وهو الأولى.\n(^٢) انظر: \"ابن بطال\" ٧/ ٧٠.\n(^٣) \"ابن بطال\" ٧/ ٧٠.","vol":"16","page":237},{"text":"٥٠\nكتاب المكاتب","vol":"16","page":239},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1860>٥٠ - كتاب المكاتب</span>\n(الكتابة من الكتب) أي: الجمع وهي في الشرع تعليق عتق بصفة ضمنت معاوضة.\n\n<span data-type='title' id=toc-1861>١ - باب المُكَاتَبِ وَنُجُومِهِ فِي كُلِّ سَنَةٍ نَجْمٌ</span>\nوَقَوْلِهِ ﷿: ﴿وَالَّذِينَ يَبْتَغُونَ الكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَآتُوهُمْ مِنْ مَالِ اللهِ الَّذِى آتَاكُمْ﴾ [النور: ٣٣]. وَقَالَ رَوْحٌ، عَنِ ابن جُرَيْجٍ: قُلْتُ لِعَطَاءٍ: أَوَاجِبٌ عَلَيَّ إِذَا عَلِمْتُ لَهُ مَالًا أَنْ أُكَاتِبَهُ؟ قَالَ: مَا أُرَاهُ إِلَّا وَاجِبًا. وَقَالَ عَمْرُو بْنُ دِينَارٍ: قُلْتُ لِعَطَاءٍ: أَتَاثُرُهُ عَنْ أَحَدٍ؟ قَالَ: لَا. ثُمَّ أَخْبَرَنِي أَنَّ مُوسَى بْنَ أَنَسٍ أَخْبَرَهُ أَنَّ سِيرِينَ سَأَلَ أَنَسًا المُكَاتَبَةَ -وَكَانَ كَثِيرَ المَالِ- فَأَبَى، فَانْطَلَقَ إِلَى عُمَرَ فَقَالَ كَاتِبْهُ. فَأَبَى، فَضَرَبَهُ بِالدِّرَّةِ وَيَتْلُو عُمَرُ: ﴿فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا﴾ فَكَاتبَهُ.","vol":"16","page":241},{"text":"٢٥٦٠ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ ﵂ إِنَّ بَرِيرَةَ دَخَلَتْ عَلَيْهَا تَسْتَعِينُهَا فِي كِتَابَتِهَا وَعَلَيْهَا خَمْسَةُ أَوَاقٍ، نُجِّمَتْ عَلَيْهَا فِي خَمْسِ سِنِينَ، فَقَالَتْ لَهَا عَائِشَةُ -وَنَفِسَتْ فِيهَا-: أَرَأَيْتِ إِنْ عَدَدْتُ لَهُمْ عَدَّةً وَاحِدَةً، أَيَبِيعُكِ أَهْلُكِ، فَأُعْتِقَكِ، فَيَكُونَ وَلَاؤُكِ لِي؟ فَذَهَبَتْ بَرِيرَةُ إِلَى أَهْلِهَا، فَعَرَضَتْ ذَلِكَ عَلَيْهِمْ فَقَالُوا: لَا، إِلَّا أَنْ يَكُونَ لَنَا الوَلَاءُ، قَالَتْ عَائِشَةُ فَدَخَلْتُ عَلَى رَسُولِ اللهِ - ﷺ - فَذَكَرْتُ ذَلِكَ لَهُ. فَقَالَ لَهَا رَسُولُ اللهِ - ﷺ -: \"اشْتَرِيهَا فَأَعْتِقِيهَا، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"مَا بَالُ رِجَالٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِي كِتَابِ اللهِ؟ مَنِ اشْتَرَطَ شَرْطًا لَيْسَ فِي كِتَابِ اللهِ فَهْوَ بَاطِلٌ، شَرْطُ اللهِ أَحَقُّ وَأَوْثَقُ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ١٨٥]\nوقًالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ، قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ إِنَّ بَرِيرَةَ دَخَلَتْ عَلَيْهَا تَسْتَعِينُهَا فِي كِتَابَتِهَا … الحديث بطوله.\nالشرح:\nهذِه الآية أصل في مشروعية الكتابة وكانت معروفة قبل الإسلام فأقرها الشارع وعملت بها الأمة والسلف، واختلف في أول من كوتب في الإسلام، فقيل: سلمان الفارسي كاتب أهله على مائة وَدْيَة نجمها لهم. فقال﵇ -: \"إذا غرستها فآذني\" فلما غرستها آذنته، فدعا فيها، فلم تمت منها ودية واحدة (^١).\nوقيل: أول من كوتب في الإسلام أبو مؤمل. فقال - ﵇ -: \"أعينوا أبا مؤمل\" فأعين فقضى كتابته وفضلت عنده، فاستفتى رسول الله - ﷺ - فقال: \"أنفقها في سبيل الله\" (^٢).\n_________\n(^١) رواه أحمد ٥/ ٤٤١، الطبراني في \"الكبير\" (٦٠٦٥) ٦/ ٢٢٢، والحاكم ٢/ ٢١٧ - ٢١٨، والبيهقي ١٠/ ٣٢١.\n(^٢) رواه البيهقي في \"السنن\" ٧/ ٢١.","vol":"16","page":242},{"text":"وقوله: ﴿وَالَّذِينَ يَبْتَغُونَ الكِتَابَ﴾ [النور: ٣٣] احتج به على أن السيد لا يجبر عبده عليها ومعنى ﴿يَبْتَغُونَ﴾ يطلبون، وفيه خلاف للمالكية (^١).\nوالكتاب والمكاتبة واحد، والمكاتبة مفاعلة مما يكون من اثنين؛ لأنها معاقدة بين السيد وعبده (^٢)، والأمر بالكتابة على الندب خلافًا لداود حيث قال على الوجوب إذا سأله العبد أن يكاتبه بقيمته أو أكثر. وقال إسحاق بالوجوب. قال: أخشى أن يأثم سيده إن لم يفعل ولا يجبره الحاكم (^٣).\nقال ابن حزم: وبإيجابه وإجباره يقول أبو سليمان وأصحابنا (^٤). وقال عكرمة أيضًا بالوجوب (^٥).\nحجة الجمهور أن الإجماع منعقد على أن السيد لا يجبر على بيع عبده وإن ضوعف له في الثمن، وإذا كان كذلك كان أحرى وأولى أن لا يخرج [عن]، (^٦) ملكه بغير عوض لا يقال أنها طريق العتق، والشارع متشوف إليه فخالف البيع؛ لأن التشوف إنما هو في محل مخصوص، وأيضًا الكسب له فكأنه قال: اعتقني مجانًا.\nوقال عطاء: يجب عليه إن علم له مالًا، كما حكاه البخاري، وأسنده ابن حزم من طريق إسماعيل بن إسحاق، حدثنا علي بن عبد الله، ثنا روح بن عبادة، ثنا ابن جريج به (^٧).\n_________\n(^١) نظر: \"النوادر\" ١٣/ ٦٣ - ٦٤.\n(^٢) انظر: \"المصباح المنير\" ص ٢٠٠، \"التعريفات\" ص ٣٥ مادة (كتب).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤١٢، \"الإشراف\" ٢/ ١٧٤.\n(^٤) \"المحلى\" ٩/ ٢٢٤.\n(^٥) انظر: \"أحكام القرآن\" لابن العربي ٣/ ١٣٨٢.\n(^٦) من (ف).\n(^٧) \"المحلى\" ٩/ ٢٢٣.","vol":"16","page":243},{"text":"وأثر ابن جريج رواه ابن سعد في \"طبقاته\".\nأخبرنا يزيد بن هارون، أنا سعيد بن أبي عروبة، عن قتادة، عن أنس قال: أرادني ابن سيرين على الكتابة فأبيت عليه فأتى عمر فذكر ذلك له، فأقبل علي عمر، فقال: كاتبه.\nوأخبرنا محمد بن حميد العبدي، عن معمر، عن قتادة قال: سأل سيرين أبو محمد أنس بن مالك، فأبى أنس فرفع عمر بن الخطاب عليه الدرة، وقال: كاتبوهم، فكاتبه.\nوأخبرنا (معن) (^١) بن عيسى، ثنا محمد بن عمرو: سمعت محمد بن سيرين كاتب أنس أبي على أربعين ألف درهم (^٢).\nوقال ابن حزم: روينا من طريق إسماعيل بن إسحاق، حدثنا علي بن عبد الله، ثنا غندر، نا سعيد بن أبي عروبة، عن قتادة، عن أنس وفيه: فقال عمر: والله لتكاتبه وتناوله بالدرة فكاتبه (^٣). وتعليق الليث أخرجه مسلم عن أبي الطاهر بن السرح، عن ابن وهب، عن يونس به (^٤)، وأنها كانت لم تؤد من كتابتها شيئًا.\nواختلف العلماء في الخير في الآية، فقالت طائفة: الدين والأمانة. وقالت أخرى: المال مثل ﴿﴿وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (٨)﴾، و﴿إِنْ تَرَكَ خَيْرًا﴾. والأول قول الحسن والنخعي (^٥)، والثاني قول ابن عباس (^٦).\n_________\n(^١) في الأصل: معمر، والمثبت من \"الطبقات الكبرى\" وهو الصواب.\n(^٢) \"الطبقات الكبرى\" ٧/ ١١٩ - ١٢٠.\n(^٣) \"المحلى\" ٩/ ٢٢٣.\n(^٤) مسلم (١٥٠٤/ ٧).\n(^٥) رواهما الطبري في \"تفسيره\" ٩/ ٣١٣ (٢٦٠٢٨، ٢٦٠٣١).\n(^٦) رواه الطبري في \"تفسيره\" ٩/ ٣١٣ (٢٦٠٢٤).","vol":"16","page":244},{"text":"وقال مجاهد: الخير: المال والأداء (^١). وقال مالك: سمعت بعض أهل العلم يقول: هو القوة على الاكتساب والأداء (^٢). وعن الليث نحوه.\nوكره ابن عمر كتابة من لا حرفة له فيبعثه على السؤال، وقال: يطعمني أوساخ الناس (^٣)، وعن سليمان مثله. وضعف الطحاوي الثاني فقال: من قال: إنه المال لا يصح عندنا؛ لأن العبد نفسه مال لمولاه، فكيف يكون له مال؟ والمعنى عندنا: إن علمتم فيهم الدين والصدق، وعلمتم أنهم يعاملونكم على أنهم متعبدون بالوفاء لكم بما عليهم من الكتابة والصدق في المعاملة فكاتبوهم (^٤).\nوقال ابن حزم لما ذكر القول: والثاني موضوع كلام العرب؛ لأنه لو أراد المال لقال: إن علمتم لهم خيرًا أو عندهم أو معهم خيرًا؛ لأن بهذِه الحروف يضاف المال إلى من هو له في لغة العرب، ولا يقال أصلًا في فلان مال، فعلمنا أنه لم يرد المال، فيصح أنه الدين ولا خير في دين الكافر، وكل مسلم على أديم الأرض فقد علمنا فيه الخير بقول الشهادتين، وهذا أعظم ما يكون من الخير، روي عن علي أنه سئل: أكاتب وليس لي مال؟ فقال: نعم. فصح أن الخير عنده لم يكن المال (^٥).\nوفي \"المصنف\": لما كاتب ابن التياح حث [عليّ] على عطيته فجمعوا له (^٦)، وكذا فعله أبو موسى وابن عباس وردوا ما فضل في\n_________\n(^١) رواه الطبري في \"تفسيره\" ٩/ ٣١٤.\n(^٢) رواه الطبري في \"تفسيره\" ٩/ ٣١٣ (٢٦٠٢٦).\n(^٣) رواه الطبري في \"تفسيره\" ٩/ ٣١٣ (٢٦٠٢٤).\n(^٤) \"أحكام القرآن\" للطحاوي ٢/ ٤٥٧، ٤٥٨.\n(^٥) \"المحلى\" ٩/ ٢٢٢.\n(^٦) رواه عبد الرزاق ٨/ ٣٧٣ (١٥٥٨١).","vol":"16","page":245},{"text":"المكاتبين، وعن عبيدة ﴿فَكَاتِبُوهُمْ﴾ [النور: ٣٣] قال: إن أقاموا الصلاة، وعن الحسن: دين وأمانة (^١)، وفي لفظ: الإسلام والوفاء (^٢).\nوقول ابن عباس قال به عطاء ومجاهد (^٣) وأبو رزين (^٤)، وفي \"المصنف\": كتب عمر بن الخطاب إلى عمير بن سعد انه من قبلك من المسلمين أن يكاتبوا أرقاءهم على مسألة الناس، وكرهه أيضًا سلمان (^٥).\nوقالت طائفة بكلا الأمرين، وهو قول سعيد أخي الحسن والشافعي (^٦)، وأباح الحنفيون والمالكيون كتابة الكافر الذي لا مال له ولما سئل عثمان في مكاتبة مولى له قال: لولا أنه في كتاب الله ما فعلت. وروي أيضًا عن مسروق والضحاك (^٧).\nواختلفوا في الإيتاء في الآية، فذهب مالك وجمهور العلماء كما حكاه عنهم ابن بطال إلى أن ذلك على الندب والحض أن يضع الرجل عن عبده من أجل كتابته شيئًا مسمى يستعين به على الخلاص، وذهب الشافعي وأهل الظاهر إلى أن الإيتاء للعبد واجب (^٨).\nقال ابن بطال: وقول الجمهور أولى؛ لأنه - ﷺ - لم يأمر موالي بريرة بإعطائها شيئًا، وقد كوتبت وبيعت بعد الكتابة، ولو كان الإيتاء واجبًا\n_________\n(^١) رواه عبد الرزاق ٨/ ٣٧١ (١٥٥٧٣، ١٥٥٧٤).\n(^٢) انظر: \"المحلى\" ٩/ ٢٢٢.\n(^٣) رواها عبد الرزاق ٨/ ٣٦٩ - ٣٧٠ (١٥٥٧٠).\n(^٤) انظر: \"المحلى\" ٩/ ٢٢٢.\n(^٥) رواه عبد الرزاق ٨/ ٣٧٤ (١٥٥٨٣).\n(^٦) انظر: \"السنن الكبرى\" للبيهقي ١/ ٣١٨، \"المحلى\" ٩/ ٢٢٢.\n(^٧) انظر: \"المحلى\" ٩/ ٢٢٣.\n(^٨) انظر: \"الأم\" ٧/ ٣٦٤، \"الإشراف\" ٢/ ١٧٦، \"المحلى\" ٩/ ٢٤٦.","vol":"16","page":246},{"text":"لكان مقدرًا كسائر الواجبات، يعني: إذا امتنع السيد من حطه ادعاه عند الحاكم عليه، فأما دعوى المجهول فلا يحكم بها، ولو كان الإيتاء واجبًا وهو غير مقدر لكان الواجب للمولى على المكاتب هو الباقي بعد الحط، فأدى ذلك إلى جهل مبلغ الكتابة، وذلك لا يجوز.\nقلت: حديث بريرة لا حجة فيه؛ لأن بالبيع ارتفعت الكتابة، وكان النخعي يذهب في تأويل الآية أنه خطاب للموالي وغيرهم (^١)، وقاله الثوري (^٢).\nقال الطحاوي: وهو حسن من التأويل، حض الناس جميعًا على معاونة المكاتبين لكي يعتقوا (^٣). واختلفوا في مقداره فروي عن ابن مسعود الثلث (^٤)، وعن علي: الربع (^٥). وقال سعيد بن جبير: يضع عنه شيئًا، ولم يحده.\nتنبيهات: أحدها: قول البخاري: (ونجومه في كل سنة نجم) الظاهر من قول مالك أن الكتابة تكون منجمة، ولا نص في الحالّة عنده، كما قال مالك. (قال) (^٦): ومحققو أصحابه يجوزونها ويقولون خلافًا للشافعي؛ لأنها عتق بعوض فجازت مع تعجيله وتأجيله، أصله بيع العبد من نفسه (^٧).\n_________\n(^١) رواه عبد الرزاق ٨/ ٣٧٦ - ٣٧٧ (١٥٥٩٣).\n(^٢) انظر: \"أحكام القرآن\" للطحاوي ٢/ ٤٧٥.\n(^٣) \"شرح مشكل الآثار\" ١١/ ١٦١.\n(^٤) انظر: \"أحكام القرآن\" للطحاوي ٢/ ٤٧٤.\n(^٥) رواه الطبري في \"تفسيره\" ٩/ ٣١٥ (٢٦٠٤٦).\n(^٦) كذا في الأصل، غير منسوب، بينما قد عزاه الحافظ في \"الفتح\" ٥/ ١٨٥ لابن التين، وعزاه العيني في \"العمدة\" ٤/ ٤٣ لأبي بكر في \"الجواهر\". فاستفده.\n(^٧) انظر: \"المعونة\" ٢/ ٣٨٠.","vol":"16","page":247},{"text":"وعندنا لا يكون في أقل من نجمين (^١)، واختاره بعض المالكية.\nوقال ابن بطال: سنة الكتابة أن تكون على نجوم تؤدى نجمًا بعد نجم، قال: وأجاز مالك والكوفيون الكتابة الحالة، فإن وقعت حالة أو على نجم واحد فليست كتابة عند الشافعي، وإنما هو عتق على صفة (^٢).\nثانيها: قد أسلفنا أن الخير هو الدين والأمانة أو المال، وبعضهم قال: إنه الصلاة. وهو قول عبيدة وهو داخل في الدين، وكذا قول من قال: إنه العقد والصلاح والوفاء. ونقل في \"الزاهي\" عن أكثر العلماء أنه المال.\nثالثها: احتج به القاضي في \"معونته\" على جواز جمع المكاتبين في كتابة واحدة لقوله: ﴿فَكَاتِبُوهُمْ﴾ [النور: ٣٣] ومنعه الشافعي (^٣).\nرابعها: قوله: (قلت لعطاء: تأثره عن أحد؟) وفي نسخة أتأثره؟ وقال ابن التين: قوله: على أحد، أي: تذكره عن أحد.\nوقوله: (فأبى، فضربه بالدرة) فعله نصحًا له، ولو كانت الكتابة لازمة ما أبى، وإنما ندبه عمر إلى الأفضل، وروي أنه أمره بكتابة سيرين فأبى، فرفع عليه الدرة فكاتبه، فأتاه بنجومه قبل محلها فأبى\nقبولها حتى تحل، فرفعها عليه أيضًا فأخذها.\n_________\n(^١) انظر: \"البيان\" ٨/ ٤١٧.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤١١، \"شرح ابن بطال\" ٧/ ٧٤.\n(^٣) \"المعونة\" ٢/ ٣٨٨، والذي نص عليه الشافعية: لو كاتب ثلاثة أعبد على ألف في صفقة واحدة، ولم يميز نجوم كل واحد، فالنص صحة الكتابة، والنص في شراء ثلاثة أعبد من ثلاثة ملاك بعوض واحد الفساد. اهـ.\nانظر: \"الوسيط\" ٤/ ٤٠٢، \"البيان\" ٨/ ٤٢١، \"روضة الطالبين\" ١٢/ ٢١٦ - ٢١٧.","vol":"16","page":248},{"text":"خامسها: يجوز نجم الكتابة قل أو كثر، ولا حدّ فيه، واعترض ابن بطال فقال: قول الشافعي: لا يجوز أقل من نجمين لو كان صحيحًا لجاز لغيره أن يقول: لا تجوز على أقل من خمسة نجوم؛ لأن أقل النجوم التي كانت على عهده - ﵇ - في بريرة وعلم بها وحكم فيها كانت خمسة، وكان بصواب الحجة أولى، وأيضًا فإن النجم الثالث لما لم يكن شرطًا في صحتها بإجماع، فكذا الثاني؛ لأن كل واحد منهما له مدة يتعلق بها تأخير مال الكتابة، فإذا لم يكن أحدها شرطًا وجب أن لا يكون الآخر كذلك، ولما أجمعوا أنه لو قال له: إن جئتني من المال بكذا إلى شهر أنه جائز وليس بكتابة، فكذلك ما أشبهه من الكتابة (^١).\nوما ذكره غير وارد؛ لأنه واقعة عين، وسيأتي أنه سبع أواق من عند البخاري ففاته إيرادها عليه.\nسادسها: احتج بقوله في الحديث: (وعليها خمس أواق نجمت عليها في خمس سنين) من أجاز النجامة في الديون كلها على أن يقول: في كل شهر وفي كل عام كذا ولا يقول: في أول الشهر، ولا في آخره ولا في وسطه؛ لأنه لم يذكر فيه أي وقت يحل النجم فيه ولم ينكر - ﵇ - ذلك وأبى هذا القول أكثر الفقهاء. وقالوا: لا بد أن يذكر أي شهر من السنة يحل النجم فيه، أو أي وقت من الشهر يحل النجم فيه، فإن لم يذكر ذلك فهو أجل مجهول لا يجوز؛ لأنه - ﵇ - نهى عن البيع إلا إلى أجل معلوم ونهى عن حبل الحبلة وهو نتاج النتاج وليس تقصير من قصر عن مثل هذا المعنى في حديث بريرة بضائر لتقرير هذا المعنى عندهم.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٧٥.","vol":"16","page":249},{"text":"سابعها: (أواق) جمع أوقية مشدد والجمع أواقي مشدد ومخفف أيضًا، (ونفست): رغبت، ﴿فَلْيَتَنَافَسِ المُتَنَافِسُونَ﴾ وفيه أن بيع الأمة لا يكون طلاقًا، خلافًا لابن عباس وابن المسيب وأنس وأُبي (^١)؛ لأنه لو كان طلاقًا ما خيرها الشارع، وفيه: رد على ابن عباس حيث قال: إن المكاتب حر بنفس الكتابة (^٢)، وفيه: جواز بيع المكاتب للعتق، ويجوز بيع كتابته عند مالك (^٣)، ومنعه أبو حنيفة والشافعي وعبد العزيز وربيعة (^٤).\nوفيه: فسخها، وقيل: إنها عجزت نفسها.\nوفيه: أن المكاتب عبد ما بقي عليه درهم. وقال ابن مسعود: إذا أدى النصف كان حرًّا ويتبع، وقيل: إذا أدى الثلث كان حرًّا ويتبع أيضًا، وقيل: الربع، وقيل: إذا أدى قيمته (^٥).\nوفي قوله: (\"من اشترط شرطًا ليس في كتاب الله فهو باطل\")، وفي الباب الذي بعده: \"وإن اشترط مائة مرة\".\nفيه: أن مفهوم الخطاب لا يقوم مقام الخطاب، وأن ما فوق المائة داخل في حكم المائة وهو مثل قوله: ﴿إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللهُ لَهُمْ﴾\n_________\n(^١) انظر: \"السنن الكبرى\" للبيهقي ٧/ ١٦٨.\n(^٢) قال الطحاوي في \"أحكام القرآن\" ٢/ ٤٥٩: وهذا القول عندنا فاسد، ولم نجد له إمامًا قال به، غير أن بعض أهل العلم ذكره عن ابن عباس، ولم يذكر إسنادًا، وذلك عندنا غير صحيح عن ابن عباس، بل قد وجدنا عنه عن رسول الله - ﷺ - خلافه. اهـ.\n(^٣) انظر: \"الاستذكار\" ٢٣/ ٢٩٨.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٢٩، \"الإشراف\" ٢/ ١٨٩.\n(^٥) \"السنن الكبرى\" للبيهقي ١٠/ ٣٢٦.","vol":"16","page":250},{"text":"وفيه: جواز كتابة الأمة وإن كانت تسأل، وذكر القاضي في \"معونته\" أن ذلك مكروه ولما روي عن عثمان: لا تكلفوا الأمة الكسب فتكتسب بفرجها. ونقل اتفاق أصحاب مالك أنه لا ينبغي أن يكاتب إلا لمن في يدها صنعة (^١).\nواختلف في كتابة الكبير إذا لم يكن له حرفة والمشهور جوازه، وروي منعه وعزي لابن عمر وأبيه، واختلف في كتابة الصغير ففي \"المدونة\": هي جائزة. وقال أشهب: لا (^٢)، وذكر ابن القصار عن مالك في ذلك قولين وقول أهل بريرة في الباب الذي بعده: إن شاءت أن تحتسب عليك -وهو من الحسبة- أن تحتسب الأجر من الله.\n_________\n(^١) \"المعونة\" ٢/ ٣٨٢.\n(^٢) \"المدونة\" ٣/ ١٤.","vol":"16","page":251},{"text":"<span data-type='title' id=toc-1862>٢ - باب مَا يَجُوزُ مِنْ شُرُوطِ المُكَاتَبِ، وَمَنِ اشْتَرَطَ شَرْطًا لَيْسَ فِي كِتَابِ اللهِ</span>\n٢٥٦١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ ﵂ أَخْبَرَتْهُ، أَنَّ بَرِيرَةَ جَاءَتْ تَسْتَعِينُهَا فِي كِتَابَتِهَا، وَلَمْ تَكُنْ قَضَتْ مِنْ كِتَابَتِهَا شَيْئًا، قَالَتْ لَهَا عَائِشَةُ ارْجِعِي إِلَى أَهْلِكِ، فَإِنْ أَحَبُّوا أَنْ أَقْضِيَ عَنْكِ كِتَابَتَكِ، وَيَكُونَ وَلَاؤُكِ لِي فَعَلْتُ. فَذَكَرَتْ ذَلِكَ بَرِيرَةُ لأَهْلِهَا، فَأَبَوْا وَقَالُوا إِنْ شَاءَتْ أَنْ تَحْتَسِبَ عَلَيْكِ فَلْتَفْعَلْ، وَيَكُونَ وَلَاؤُكِ لَنَا، فَذَكَرَتْ ذَلِكَ لِرَسُولِ اللهِ - ﷺ -، فَقَالَ لَهَا رَسُولُ اللهِ - ﷺ -: \"ابْتَاعِي فَأَعْتِقِي، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". قَالَ ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"مَا بَالُ أُنَاسٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِي كِتَابِ اللهِ؟ مَنِ اشْتَرَطَ شَرْطًا لَيْسَ فِي كِتَابِ اللهِ فَلَيْسَ لَهُ، وَإِنْ شَرَطَ مِائَةَ مَرَّةٍ، شَرْطُ اللهِ أَحَقُّ وَأَوْثَقُ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ١٨٧]\n\n٢٥٦٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: أَرَادَتْ عَائِشَةُ -أُمُّ المُؤْمِنِينَ- أَنْ تَشْتَرِيَ جَارِيَةً لِتُعْتِقَهَا، فَقَالَ أَهْلُهَا: عَلَى أَنَّ وَلَاءَهَا لَنَا. قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَمْنَعُكِ ذَلِكِ، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". [انظر: ٢١٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ١٨٨]\nثم ساق حديث عائشةَ في قصة بَريرة بطوله، وقال في أوله: حدثنا قتيبة، ثنا الليث، عن ابن شهاب، عن عروة، عن عائشة. وبخط الدمياطي على (الليث) صح وفي الحاشية عن عقيل، وعليه علامة نسخة. ثم ساقه من حديث ابن عمر وترجم عليه أيضًا.","vol":"16","page":252},{"text":"<span data-type='title' id=toc-1863>٣ - باب اسْتِعَانَةِ المُكَاتَبِ، وَسُؤَالِهِ النَّاسَ</span>\n٢٥٦٣ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: جَاءَتْ بَرِيرَةُ فَقَالَتْ إِنِّي كَاتَبْتُ أَهْلِي عَلَى تِسْعِ أَوَاقٍ، فِي كُلِّ عَامٍ وَقِيَّةٌ، فَأَعِينِينِي. فَقَالَتْ عَائِشَةُ: إِنْ أَحَبَّ أَهْلُكِ أَنْ أَعُدَّهَا لَهُمْ عَدَّةً وَاحِدَةً، وَأُعْتِقَكِ فَعَلْتُ، وَيَكُونَ وَلَاؤُكِ لِي. فَذَهَبَتْ إِلَى أَهْلِهَا، فَأَبَوْا ذَلِكَ عَلَيْهَا، فَقَالَتْ: إِنِّي قَدْ عَرَضْتُ ذَلِكَ عَلَيْهِمْ، فَأَبَوْا إِلَّا أَنْ يَكُونَ الوَلَاءُ لَهُمْ. فَسَمِعَ بِذَلِكَ رَسُولُ اللهِ - ﷺ - فَسَأَلَنِي فَأَخْبَرْتُهُ، فَقَالَ: \"خُذِيهَا، فَأَعْتِقِيهَا، وَاشْتَرِطِي لَهُمُ الوَلَاءَ، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". قَالَتْ عَائِشَةُ: فَقَامَ رَسُولُ اللهِ - ﷺ - فِي النَّاسِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"أمَّا بَعْدُ، فَمَا بَالُ رِجَالٍ مِنْكُمْ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِي كِتَابِ اللهِ؟ فَأَيُّمَا شَرْطٍ لَيْسَ فِي كِتَابِ اللهِ فَهْوَ بَاطِلٌ، وَإِنْ كَانَ مِائَةَ شَرْطٍ، فَقَضَاءُ اللهِ أَحَقُّ، وَشَرْطُ اللهِ أَوْثَقُ، مَا بَالُ رِجَالٍ مِنْكُمْ يَقُولُ أَحَدُهُمْ: أَعْتِقْ يَا فُلَانُ وَلِيَ الوَلَاءُ. إِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ١٩٠]\nثم ساق من حديث عائشةَ، وفيه: فقالت -تعني: بريرة- كَاتَبْتُ عَلَى تِسْعِ أَوَاقٍ، فِي كُلِّ عَامٍ أوقية، فَأَعِينِينِي. وترجم عليه أيضًا.","vol":"16","page":253},{"text":"<span data-type='title' id=toc-1864>٤ - باب بَيْعِ المُكَاتَبِ إِذَا رَضِيَ</span>\nوَقَالَتْ عَائِشَةُ: هُوَ عَبْدٌ مَا بَقِيَ عَلَيْهِ شَيْءٌ. وَقَالَ زَيْدُ بْنُ ثَابِتٍ: مَا بَقِيَ عَلَيْهِ دِرْهَمٌ. وَقَالَ ابْنُ عُمَرَ: هُوَ عَبْدٌ إِنْ عَاشَ وَإِنْ مَاتَ وَإِنْ جَنَى، مَا بَقِيَ عَلَيْهِ شَيْءٌ.\n\n٢٥٦٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّ بَرِيرَةَ جَاءَتْ تَسْتَعِينُ عَائِشَةَ أُمَّ المُؤْمِنِينَ ﵂، فَقَالَتْ لَهَا: إِنْ أَحَبَّ أَهْلُكِ أَنْ أَصُبَّ لَهُمْ ثَمَنَكِ صَبَّةً وَاحِدَةً فَأُعْتِقَكِ فَعَلْتُ. فَذَكَرَتْ بَرِيرَةُ ذَلِكَ لأَهْلِهَا، فَقَالُوا: لَا، إِلَّا أَنْ يَكُونَ وَلَاؤُكِ لَنَا. قَالَ مَالِكٌ: قَالَ يَحْيَى: فَزَعَمَتْ عَمْرَةُ أَنَّ عَائِشَةَ ذَكَرَتْ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - فَقَالَ: \"اشْتَرِيهَا وَأَعْتِقِيهَا، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ١٩٤]\nثم ساق حديثها (^١) في قصتها ثم ترجم عليه:\n_________\n(^١) جاء في هامش الأصل: ساق في سنده إلى عمرة بنت عبد الرحمن أن بريرة جاءت تستعين .. وهذا مرسل؛ لأنها حكت قصة لم تدركها. فكان نقلها لذلك مرسلًا، فاعلمه وإن تشأ فقل: منقطع.","vol":"16","page":254},{"text":"<span data-type='title' id=toc-1865>٥ - باب إِذَا قَالَ المُكَاتَبُ: اشْتَرِنِي وَأَعْتِقْنِي؛ فَاشْتَرَاهُ لِذَلِكَ</span>\n٢٥٦٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ بْنُ أَيْمَنَ قَالَ: حَدَّثَنِي أَبِي أَيْمَنُ قَالَ: دَخَلْتُ عَلَى عَائِشَةَ ﵂ فَقُلْتُ: كُنْتُ غُلَامًا لِعُتْبَةَ بْنِ أَبِي لَهَبٍ، وَمَاتَ وَوَرِثَنِي بَنُوهُ، وَإِنَّهُمْ بَاعُونِي مِنَ ابْنِ أَبِي عَمْرٍو، فَأَعْتَقَنِي ابْنُ أَبِي عَمْرٍو، وَاشْتَرَطَ بَنُو عُتْبَةَ الوَلَاءَ. فَقَالَتْ: دَخَلَتْ بَرِيرَةُ وَهْيَ مُكَاتَبَةٌ فَقَالَتِ اشْتَرِينِي وَأَعْتِقِينِي. قَالَتْ: نَعَمْ. قَالَتْ: لَا يَبِيعُونِي حَتَّى يَشْتَرِطُوا وَلَائِي. فَقَالَتْ لَا حَاجَةَ لِي بِذَلِكَ. فَسَمِعَ بِذَلِكَ النَّبِيُّ - ﷺأَوْ بَلَغَهُ- فَذَكَرَ لِعَائِشَةَ، فَذَكَرَتْ عَائِشَةُ مَا قَالَتْ لَهَا، فَقَالَ: \"اشْتَرِيهَا وَأَعْتِقِيهَا، وَدَعِيهِمْ يَشْتَرِطُونَ مَا شَاءُوا\". فَاشْتَرَتْهَا عَائِشَةُ فَأَعْتَقَتْهَا، وَاشْتَرَطَ أَهْلُهَا الوَلَاءَ، فَقَالَ النَّبِيُّ - ﷺ -: \"الوَلَاءُ لِمَنْ أَعْتَقَ، وَإِنِ اشْتَرَطُوا مِائَةَ شَرْطٍ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ١٩٦]\nثم ساق حديثها في قصتها، وفي أوله: قال أيمن: دخلت على عائشة فقلت: كُنْتُ غُلَامًا لِعُتْبَةَ بْنِ أَبِي لَهَب، وَمَاتَ وَوَرِثَنِي بَنُوهُ، وَإِنَّهُمْ بَاعُونِي مِنَ عبد الله بن أَبِي عَمْرٍو المخزومي، فَأَعْتَقَنِي ابن أَبِي عَمْرٍو، وَاشْتَرَطَ بَنُو عُتْبَةَ الوَلَاءَ. فَقَالَتْ: دَخَلَتْ بَرِيرَةُ، .. ثم ساقت قصتَها.\nالشرح:\nتعليق عائشة أخرجه الطحاوي عن يونس، ثنا ابن وهب، ثنا ابن أبي ذئب، عن عمران بن بشير، عن سالم، عنها: إنك عبد ما بقي عليك شيء، وحدثنا أبو بشر، ثنا أبو معاوية وشجاع بن الوليد، عن عمرو بن ميمون، عن سليمان بن يسار قال: استأذنت على عائشة، فقالت: كم بقي عليك من كتابتك؟، قلت: عشر أواق، قالت: ادخل","vol":"16","page":255},{"text":"فإنك عبد ما بقي عليك شيء (^١).\nوللبيهقي: ما بقي عليك درهم. وله أنها قالت: سالم، لا تزال مملوكًا ما بقي من كتابتك درهم (^٢).\nوأثر زيد رواه الشافعي عن سفيان، عن ابن أبي نجيح، عن مجاهد، عنه به (^٣). وللطحاوي: عن علي بن شيبة، ثنا يزيد بن هارون، أنا سفيان به: كان زيد بن ثابت يقول: المكاتب عبد ما بقي عليه شيء من كتابته (^٤)، وكان جابر بن عبد الله يقول: شروطهم جائزة بينهم (^٥).\nوأثر ابن عمر أسنده الطحاوي أيضًا، عن يونس، عن ابن وهب، أخبرني أسامة بن زيد ومالك، عن نافع، عن ابن عمر قال: المكاتب عبدما بقي عليه من كتابته شيء (^٦). وللبيهقي من حديث عبيد، عن نافع: ما بقي عليه درهم (^٧). وللنسائي من حديث قتادة عن خلاس بن عمرو، عن علي بن أبي طالب. وقال أيوب عن عكرمة، عن ابن عباس، عن رسول الله - ﷺ -: \"المكاتب يعتق منه بقدر ما أدى، ويقام عليه الحد بقدر ما عتق منه\" (^٨).\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ١١٢.\n(^٢) \"السنن الكبرى\" ١٠/ ٣٢٤.\n(^٣) \"الأم\" ٧/ ٣٨٢.\n(^٤) \"شرح معاني الآثار\" ٣/ ١١٢.\n(^٥) سيأتي قبل حديث (٢٧٣٥) كتاب: الصلح، باب: المكاتب وما لا يحل من الشروط.\n(^٦) \"شرح معاني الآثار\" ٣/ ١١٢.\n(^٧) \"السنن\" ١٠/ ٣٣٢.\n(^٨) \"المجتبى\" ٨/ ٤٦.","vol":"16","page":256},{"text":"ولأبي داود من حديث ابن عباس قضى رسول الله - ﷺ - في المكاتب يقتل يؤدي ما أدى من كتابته دية الحر وما بقي دية المملوك (^١).\nوللنسائي من حديث علي مرفوعًا: \"يؤدي المكاتب بقدر ما أدى\" (^٢).\nقال ابن حزم: هذا خبر صحيح ولا يضره من خطأه، وأن حماد بن زيد أرسله عن أيوب وأن ابن عُلية رواه أيضًا عن أيوب موقوفًا؛ لأن الثقات الأثبات أسندوه: حماد بن سلمة ووهيب ويحيى بن أبي كثير وقتادة بن دعامة، عن خلاس، عن علي وما منهم أحد إن لم يكن فوق ابن زيد لم يكن دونه، فكيف وقد أسنده أيضًا حماد بن زيد، عن أيوب ويحيى بن أبي كثير كلاهما، عن عكرمة عند النسائي (^٣)، وأما ما ذكروا من إيقاف ابن علية له على عليّ فهو قوة للخبر؛ لأنه أفتى بما روى (^٤).\nقال ابن حزم: روي عن عمر وعثمان وجابر وأمهات المؤمنين: المكاتب عبد ما بقي عليه درهم، ولا يصح عن أحد منهم؛ لأنه عن عمر من طريق ابن أرطاة وهو هالك، عن ابن أبي مليكة أن عمر مرسل، ومن طريق محمد بن عبيد الله العرزمي وهو مثله أو دونه، عن ابن المسيب أن عمر مرسل، ومن طريق سليمان التيمي أن عمر، ومن طريق ابن وهب، عن رجال من أهل العلم أن عمر وعثمان وجابرًا، فذكره. والذي عن أمهات المؤمنين من طريق عمر بن قيس سندل وعن أم سلمة من طريق أبي معشر وهو ضعيف، ولكنه صحيح، عن عائشة\n_________\n(^١) أبو داود (٤٥٨١).\n(^٢) \"المجتبى\" ٨/ ٤٦.\n(^٣) \"المجتبى\" ٨/ ٤٦.\n(^٤) \"المحلى\" ٩/ ٢٢٧ - ٢٢٨.","vol":"16","page":257},{"text":"وابن عمر وزيد بن ثابت، ومأثور عن طائفة من التابعين منهم عروة وسليمان بن يسار وصح عن ابن المسيب والزهري وقتادة، ويؤيد هذا ما رواه عمرو بن شعيب، عن أبيه، عن جده يرفعه: \"المكاتب عبد ما بقي عليه درهم\".\nقلت: أخرجه أبو داود والنسائي والحاكم وقال: صحيح الإسناد (^١).\nوصححه ابن حبان من طريق عطاء، عن عبد الله بن عمرو بن العاص أن رسول الله - ﷺ - قال: \"ومن كان مكاتبًا على مائة درهم فأداها إلا عشرة دراهم، فهو عبد، أو على مائة أوقية فقضاها إلا أوقية فهو عبد\" (^٢).\nقال ابن حزم: وكذا رواه ابن عمر مرفوعًا وهو خبر موضوع إنما يعرف من فُتياه (^٣). وعن جابر في المكاتب يؤدي صدرًا من كتابته ثم يعجز، قال: يُرد عبدًا، سيده أحق بشرطه الذي شرط (^٤).\nقال ابن جريج: وأخبرني ابن (أمية) (^٥) أن نافعًا أخبره أن ابن عمر فعل ذلك بعد أن مر نصف كتابة مكاتبه (^٦).\nوعن علي: إذا عجز المكاتب، فأدخل نجمًا في نجمين رُدّ في الرِّقِّ (^٧). في سنده ابن أرطاة.\n_________\n(^١) أبو داود (٣٩٢٦)، واللفظله والنسائي في \"الكبرى\" ٣/ ١٩٧ (٥٠٢٦)، والحاكم في \"المستدرك\" ٢/ ٢١٨، وقال النووي في \"روضة الطالبين\" ١٢/ ٢٣٦: حسن. اهـ.\n(^٢) \"صحيح ابن حبان\" ١٠/ ١٦١ (٤٣٢١).\n(^٣) \"المحلى\" ٩/ ٢٢٩ - ٢٣١.\n(^٤) رواه عبد الرزاق ٨/ ٤٠٦ (١٥٧١٩)، والبيهقي ١٠/ ٣٤٢.\n(^٥) في الأصول (علية)، وهو تحريف، والمثبت هو الصواب كما في مصادر التخريج.\n(^٦) رواه عبد الرزاق في \"مصنفه\" ٨/ ٤٠٧ (١٥٧٢٤)، وابن حزم في \"المحلى\" ٩/ ٢٤١، والبيهقي في \"الكبرى\" ١٠/ ٣٤١.\n(^٧) رواه ابن أبي شيبة ٤/ ٣٩٩ (٢١٤٠٦)، والبيهقي ١٠/ ٣٤٢ وقال: ضعيف. اهـ.","vol":"16","page":258},{"text":"وعن أبي أيوب الأنصاري أنه كاتب أفلح، ثم بَدَا له فسأله إبطال الكتابة دون أن يعجز، فأجابه فرده عبدًا ثم أعتقه بتلًا (^١)، وقد ذكر ذلك مخرمة بن بكير، عن أبيه أنه لا بأس به، وبه يقول أبو حنيفة والشافعي ومالك وأبو سليمان، وقال هؤلاء: تعجيز المكاتب جائز بينه وبين سيده دون السلطان (^٢).\nثم اختلف القائلون بتعجيزه، فعن علي: إذا عجز استسعى حولين، فإن أَدى وإلا رُدّ في الرّقّ (^٣)، وبهذا يقول الحسن وعطاء بن أبي رباح ولم يقل جابر ولا ابن عمر بالتلوم بل أرقه ابن عمر ساعة وذكر أنه عجز، وبه يقول أبو سليمان وأصحابنا (^٤)، وعن عليٍّ أيضًا في المكاتب يعجز أنه يعتق بالحساب (^٥).\nقال ابن أبي ليلى والحكم بن عتيبة والحسن بن حي وأبو يوسف وأحمد بن حنبل: لا يرق حتى يتوالى عليه نجمان لا يؤديهما (^٦).\nوقال الأوزاعي: إذا عجز استوفي به شهران.\n_________\n(^١) رواه ابن سعد في \"الطبقات\" ٥/ ٨٦.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٧، \"الإشراف على مذاهب أهل العلم\" ٢/ ١٩١.\n(^٣) رواه البيهقي ١٠/ ٣٤٢ من طريق سعيد، عن قتادة، عن خلاس، عن علي، ثم قال: رواية خلاس عن عليّ لا تصح عند أهل الحديث، فإن صحت فهي محمولة على وجه المعروف من جهة السيد، فإن لم ينتظر رد في الرق. اهـ.\n(^٤) انظر: \"المحلى\" ٩/ ٢٤١.\n(^٥) رواه عبد الرزاق ٨/ ٤٠٦ (١٥٧٢١).\n(^٦) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٦ - ٤٣٧، \"الإشراف\" ٢/ ١٩١، \"الواضح في شرح مختصر الخرقي\" ٥/ ٣٦٠.","vol":"16","page":259},{"text":"وقال أبو حنيفة والشافعي: إذا عجز استوفي به ثلاثة أيام فقط ثم يرق (^١).\nوقال مالك: يتلوم له السلطان بقدر ما يرى (^٢).\nوإذا كانت الكتابة نجمين أو أكثر، فأراد العبد تعجيلها كلها أو تعجيل بعضها قبل أجله لم يلزم السيد قبول ذلك ولا عتق العبد، وهي إلى أجلها.\nوقال مالك: يجبر السيد على قبض ذلك ويعجل العتق للمكاتب (^٣)،\nمحتجين مما روي أنّ سيرين كاتب أنسًا وعجل له كتابته فأبى فكتب إليه عمر بقبولها فقبلها (^٤).\nوقال الشافعي: إن كانت الكتابة دنانير أو دراهم أجبر السيد على قبولها، وإن كانت عروضًا لم يجبر (^٥).\n_________\n(^١) عزاه لهما ابن في \"المحلى\" ٩/ ٢٤١، وفيه نظر، نعم هو ثابت من كلام أبي حنيفة وليس كذلك بالنسبة للشافعي.\nقال أبو حنيفة في المكاتب يعجز، فيقول: أخروني وقد أجل بنجم، قال: إن كان له مال حاضر أو مال غائب، يرجو قدومه آخره يومين أو ثلاثة، لا يزيده على ذلك شيئًا، إلا ردّ في الرق. اهـ. انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٥، و\"الإشراف\" ٢/ ١٩١.\nوقال الشافعي: وإذا قال المكاتب قد عجزت عن محل نجم من نجومه فهو كما قال هو كمن لم يكاتب، يبيعه سيده ويصنع به ما شاء كان ذلك عند قاضٍ أو لم يكن اهـ انظر: \"الأم\" ٧/ ١٢٥.\nأضف إلى ذلك أن الطحاوي عند نقل قول أبي حنيفة السابق لم يشر إلى أن الشافعي وافقه، بل نقل عنه كلامًا آخر. انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٥، ٤٣٧، وكذلك فعل ابن عبد البر في \"التمهيد\" ٢٢/ ١٧٨.\n(^٢) انظر: \"المدونة\" ٣/ ١١.\n(^٣) \"الموطأ\" برواية يحيى ص ٥٠١.\n(^٤) سبق تخريجه في أول كتاب: المكاتب.\n(^٥) انظر: \"الأم\" ٧/ ٣٩٠.","vol":"16","page":260},{"text":"فرع: قال ابن عبد البر: عند الشافعي لا يكون حرًّا بأداء جميع كتابته إلا أن يكون في عقد كتابته، فإذا أديت ذلك فأنت حر يشترط ذلك في نفس الكتابة (^١).\nوقال أبو حنيفة وأصحابه ومالك: لا يضر المكاتب أن يقول له مولاه ذلك (^٢).\nفرع (^٣): عن مالك لا ينبغي أن يطأ مكاتبته، فإن جهل ووطئها فحملت فهي بالخيار إن شاءت كانت أم ولد وإن شاءت قرت على كتابتها (^٤)، وهو قول جمهور العلماء، وكان ابن المسيب يجيز للرجل أن يشترط على مكاتبته وطأها (^٥)، وتابعه أحمد وداود (^٦)؛ لأنها بملكه يشترط فيها ما شاء قبل العتق قياسًا على المدبرة.\nوحجة سائر الفقهاء أنه وطء تقع الفرقة فيه إلى أجل آت لا محالة فأشبه نكاح المتعة، وممن قال ذلك الحسن وابن شهاب وقتادة والثوري ومالك والأوزاعي وأبو حنيفة والشافعي والليث ويحيى بن سعيد وربيعة وأبو الزناد والحسن بن حي.\nواختلف فيها عن إسحاق فروي عنه مثل قول أحمد، وروى عنه مثل قول الجماعة.\n_________\n(^١) \"الاستذكار\" ٢٣/ ٢٣٠.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤١٢، \"الاستذكار\" ٢٣/ ٢٣٠.\n(^٣) هذا الفرع بتمامه ذكره ابن البر في \"الاستذكار\" ٢٣/ ٢٦٣ - ٢٦٦.\n(^٤) \"الموطأ\" برواية يحيى ص ٤٩٤.\n(^٥) رواه ابن أبي شيبة ٤/ ١٤ (١٧٣٠٠).\n(^٦) انظر: \"المغني\" ١٤/ ٤٨٧، \"المحلى\" ٩/ ٢٤١.","vol":"16","page":261},{"text":"واجمعوا أنها إذا عجزت حل له وطؤها، واختلفوا فيما عليه إذا وطئها، فقال أبو الزناد ويحيى: إن طاوعته فلا شيء عليه وإن استكرهها جلد وغرم لها صداق مثلها، فإن حملت كانت أم ولد وبطلت كتابتها (^١).\nوقال الثوري وأبو حنيفة ومالك والشافعي وابن حي: لا حدّ عليه بالوطء كارهة أو مطاوعة (^٢). إلا أن الشافعي قال: إن كان جاهلًا عُذِر وإن كان عالمًا عُزِّر (^٣).\nوقال مالك: إن استكرهها عوقب (^٤).\nوقال الحسن والزهري: من وطئ مكاتبة عليه الحد (^٥). وقال الأوزاعي: يجلد مائة بكرًا كان أو ثيبًا وتجلد الأمة خمسين (^٦). وقال قتادة: يجلد مائة إلا سوطًا (^٧).\nوقال أحمد: إن وطئها، ولم يشترط أُدِّب وكان لها عليه مهر مثلها (^٨)، وأما الصداق فأوجبه لها من أسقط الحد عنها: سفيان بن\n_________\n(^١) رواه عبدُ الرزاق في \"مصنفه\" ٨/ ٤٣٠ (١٥٨٠٩) وتمامه: إن طاوعته جُلدا، ولا شيء لها ..\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٤، \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨١.\n(^٣) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨١.\n(^٤) انظر: \"المدونة\" ٣/ ١٦، \"الاستذكار\" ٢٣/ ٢٦٤.\n(^٥) أما أثر الزهري، فرواه عبد الرزاق في \"مصنفه\" ٨/ ٤٣٠ (١٥٨٠٦)، وأما الحسن فانظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨١.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٤، \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨١.\n(^٧) رواه عبد الرزاق في \"مصنفه\" ٨/ ٤٣٠ (١٥٨٠٧).\n(^٨) انظر: \"مسائل أحمد وإسحاق برواية الكوسج\" ٢/ ٤٩١ (٣١٥٨).","vol":"16","page":262},{"text":"سعيد والشافعي وأبو حنيفة (^١)، وأوجبه لها الحسن وقتادة وهو ممن يرى الحد على سيدها (^٢).\nقال أبو حنيفة: الحد والصداق لا يجتمعان (^٣). وقال الحكم بن عتيبة: تبطل كتابتها إذا حملت وتصير أم ولد ولا خيار لها (^٤).\nتنبيهات:\nأحدها: أجمع العلماء أن من شرط ما لا يجوز في السنة أنه لا ينفعه\nشرطه ذلك وأنه مردود في بيع كان الشرط أو عتق أو غير ذلك من الأحكام؛ لأنه - ﵇ - لم يخص شيئًا دون غيره، بل عم الأشياء كلها في حديث بريرة (^٥)، وقد سلف اختلافهم في جواز الشرط في البيع في البيوع. وقوله: (\"كل شرط ليس في كتاب الله\") معناه في حكم الله وقضائه من كتابه أو سنة نبيه أو إجماع الأمة فهو باطل.\nثانيها: في حديث بريرة دلالة على اكتساب المكاتب بالسؤال وأن\n_________\n(^١) أما أثر الثوري فرواه عبد الرزاق ٨/ ٤٣٠ (١٥٨٠٨)، وانظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٤، \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨٢.\n(^٢) أما أثر الحسن فرواه ابن أبي شيبة ٤/ ١٤ (١٧٢٩٧)، وأما أثر قتادة فرواه عبد الرزاق ٨/ ٤٣٠ (١٥٨٠٧).\n(^٣) لم أقف عليه من قول أبي حنيفة، بل من قول إبراهيم النخعي رواه ابن أبي شيبة ٤/ ١٥ من طريق أبي حنيفة، عن حماد، عن إبراهيم: لا يجتمع حد ولا صداق على زان. ومن طريق الحكم عن إبراهيم: إذا أوقعت عليه الحد، لم آخذ منه العُقْر. وهذِه العبارة: الحد والصداق لا يجتمعان كثر ذكرها في كتب الحنيفة دون عزو لقائل، فكأنها كالقاعدة المقررة، والله أعلم.\n(^٤) كذا ذكره ابن حزم في \"المحلى\" ٩/ ٢٣٦، ورواه ابن أبي شيبة في \"مصنفه\" ٤/ ١٤ بلفظ مقارب له فقال: إذا غشي مكاتبته فهي أمّ ولده، إن كان استكرهها فعليه العقد والحد، وإن كانت طاوعته فعليه الحد وليس عليه العقد.\n(^٥) نقل الإجماع على ذلك ابن بطال في \"شرحه\" ٧/ ٧٩.","vol":"16","page":263},{"text":"ذلك طيب لمولاه وهذا يرد على من قال ذلك أوساخ الناس؛ لأن ما طاب لبريرة أخذه طاب لسيدها أخذه منها اعتبارًا باللحم الذي كان عليها صدقة وللشارع هدية، واعتبارًا أيضًا بجواز معاملة الناس للسائل، وقد تأول قوم من العلماء في قوله تعالى: ﴿وَفِي الرِّقَابِ﴾ [البقرة: ١٧٧] أنه يجوز للمكاتبين أخذ الزكاة المفروضة، فكيف بالتطوع!\nواتفق مالك والكوفيون والشافعي على جواز كتابة من لا حرفة له ولا مال معه (^١)، وقد روي عن مالك كراهته أيضًا (^٢) وكرهه الأوزاعي وأحمد وإسحاق (^٣).\nومما يدل على جواز سعي المكاتب وسؤاله أن بريرة ابتدأت بالسؤال، ولم يقل - ﵇ - هل لها مال أو عمل أو كسب، ولو كان واجبًا لسأل عنه ليقع حكمه عليه؛ لأنه بُعِثَ معلمًا - ﷺ - وهذا يدل أن من تأول دي قوله (تعالى) (^٤): ﴿إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا﴾ [النور: ٣٣] أن الخير المال ليس بالتأويل الجيد، وأنه القوة على الكسب مع الأمانة وقد يكتسب بالسؤال.\nثالثها: قوله: (\"واشترطي لهم الولاء\") قد سلف في موضعه ما فيه (^٥) والمراد: أظهري لهم حكمه وعرفيهم. والاشتراط: هو الإظهار ومنه: أشراط الساعة. أي: ظهور علاماتها.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٣٨٤، \"التمهيد\" ٢٣/ ١٦٥، \"الإشراف\" ٢/ ١٧٥.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٧٩.\n(^٣) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٧٥، \"مسائل أحمد وإسحاق\nبرواية الكوسج\" ٢/ ٤٧٨، ٤٨١ (٣١٢١، ٣١٢٨).\n(^٤) في الأصل: (﵇)، وهو خطأ بيِّن.\n(^٥) تقدم برقم (٤٥٦) كتاب: الصلاة، باب: ذكر البيع والشراء على المنبر في المسجد.","vol":"16","page":264},{"text":"وقال الداودي وغيره: لم يقل لها الشارع ذلك إلا بعد المتقدم إليهم وإعلامهم أن الولاء كالنسب لا يباع ولا يوهب، ومعناه: اشترطي لهم الولاء، فإن اشتراطهم إياه بعد علمهم أن اشتراطه لا يجوز غير نافع، يوضحه قوله معلنًا على رءوس الناس: \"ما بال أقوام يشترطون شروطًا ليست في كتاب الله\" فإنما وبخهم بما تقرر عندهم من علم السنة في ذلك، ألا ترى قوله: \"قضاء الله حق، وشرطه أوثق، وإنما الولاء لمن أعتق\" فكان هذا على وجه الوعيد لمن رَغِبَ عن سنته في بيع الولاء، وليحذروا من موافقة مثله، ولم يكن ليتوعد في الأمر إلا بعد المتقدم فيه.\nوقيل: قاله على وجه العقوبة لهم بأن حَرَمَهم الولاء إذ تقدموا على ذلك قبل أن يسألوا وهو بين أظهرهم يوضحه -أي: ربما قال الشيء أو فعله وليس بالأفضل عنده، لما يريد من تنكيل الناس وعقوبتهم- أنه - ﵇ - نهاهم عن الوصال فلم ينتهوا، فلما واصل بهم يومًا ثم يومًا حتى رأوا الهلال وقال: \"لو تأخر لزدتكم\" (^١) كالمنكل لهم حين أبوا أن ينتهوا ومثله قوله يوم الطائف: \"إنا قافلون غدًا إن شاء الله\" فقال الناس: قبل أن نفتحها، قال: \"فاغدوا على القتال\" فغدوا فأصيبوا بجراحات، فقال: \"إنا قافلون غدًا إن شاء الله\"، فسروا بذلك (^٢).\nرابعها: فيه: أنه كان إذا أراد أن يعاقب في أمر يكون تأديبًا لمن عاقبه عليه خطب قائمًا؛ ليكون أثبت في قلوبهم وأردع لمن أراد مثل ذلك.\n_________\n(^١) تقدم برقم (١٩٦٥) كتاب: الصوم، باب: التنكيل لمن أكثر الوصال.\n(^٢) سيأتي برقم (٤٣٢٥) كتاب: المغازي، باب: غزوة الطائف في شوال سنة ثمان.","vol":"16","page":265},{"text":"خامسها: فيه أن المكاتب عبد ما بقي عليه درهم، روى ذلك عن عمر وابن المسيب والقاسم وسالم وعطاء وهو قول مالك والثوري والكوفيين والشافعي وأحمد وإسحاق (^١).\nقال مالك: وكل من أدركنا من أهل العلم ببلدنا يقولون ذلك (^٢).\nوفيها قول آخر: روي عن علي أنه إذا أدى نصف كتابته عتق (^٣)، كما سلف.\nوقال ابن مسعود: لو كانت الكتابة مائتي دينار وقيمة العبد مائة فأدى العبد المائة التي هي قيمته عُتِق (^٤). وهو قول النخعي (^٥)، وعنه أيضًا أنه إذا أدى ثلث الكتابة عتق. وهو قول شريح (^٦).\nحُجة الجماعة أنَّ الشارعَ أجازَ بيعَ المكاتب بقوله: \"اشتريها وأعتقيها\" فبان بذلك أن عقد الكتابة لا يوجب لها عتقًا حتى يؤدى ما انعقد عليه وإن عتقه يتعلق بشرط الأداء، ولا تخلو الكتابة أن\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٣٢، \"التمهيد\" ٢٢/ ١٧٥، \"الإشراف على مذاهب أهل العلم\" ٢/ ١٩٤، \"مسائل أحمد وإسحاق برواية الكوسج\" ٢/ ٤٨١ (٣١٢٩).\n(^٢) \"الموطأ\" برواية يحيى ص ٤٩٤.\n(^٣) رواه النسائي في \"الكبرى\" ٣/ ١٩٧ (٥٠٢٥) بلفظ: إذا أدى النصف فهو غريم، أي: مدين، ولا إشكال بين قول المصنف: عتق، وما عند النسائي: فهو غريم، لأن المعنى أنه صار حرًّا، ويصير الباقي دينًا عليه. قاله النووي في \"شرح مسلم\" ١٠/ ١٤٢.\n(^٤) رواه عبد الرزاق ٨/ ٤١١ (١٥٧٣٧)، وابن أبي شيبة ٤/ ٣٢٣ (٢٠٥٦٧)، الطحاوي في \"شرح معاني الآثار\" ٣/ ١١٢.\n(^٥) انظر: \"شرح ابن بطال\" ٧/ ٨١.\n(^٦) رواه عنهما -أي: ابن مسعود وشريح- عبدُ الرزاق في \"مصنفه\" ٨/ ٤١١ (١٥٧٣٧) ورواه عن ابن مسعود، ابن أبي شيبة ٤/ ٣٢٣ (٢٠٥٦٨).","vol":"16","page":266},{"text":"تجري مجرى العتق بالصفة، فيجب أن لا يعتق إلا بعد أداء جميع الكتابة كما لو قال أنت حر إن دخلت الدار فلا يعتق إلا بعد دخولها وإن كان جرى مجرى البيع، فيجب أن لا يعتق أيضًا إلا بعد الأداء كما لو باع عبدًا، فإنه لا يلزمه تسليم المبيع إلا بقبض جميع الثمن وإن جرى مجرى الرهن، فلذلك لا يستحق أخذ الرهن حتى يؤدي جميع ما عليه.\nسادسها: ترجمته بما إذا قال: اشترني وأعتقني، فاشتراه لذلك مما اختلف فيه العلماء.\nفقال الأوزاعي: لا يباع المكاتب إلا للعتق ويكره أن يباع قبل عجزه (^١).\nوهو قول أحمد وإسحاق (^٢). وقال الكوفيون: لا يجوز بيعه حتى يعجز (^٣). وقال الداودي: اختلف قول مالك في فسخ الكتابة بالبيع للعتق (^٤). وقال بعض أصحابه: كانت بريرة عجزت (^٥)، وقد سلف.\nوهو دعوى من قائله وتحكم، والحديث يدل على خلافه.\nقال ابن المنذر: واختلف عن الشافعي في هذِه المسألة، فقال: ولا أعلم حجة لمن قال: ليس له بيع المكاتب إلا أن يقول: لعل بريرة عجزت. قال الشافعي: وأظهر معانيه: أن لمالك المكاتب بيعه (^٦).\n_________\n(^١) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨٩.\n(^٢) انظر: \"الاستذكار\" ٢٣/ ٢٩٧.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٢٧ - ٤٢٨.\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ٨٢.\n(^٥) هذا قول مالك، كما ذكره ابن عبد البر في \"التمهيد\" ٢٢/ ١٧٧.\n(^٦) كذا في الأصول، وفي \"شرح ابن بطال\" ٧/ ٨٢، هذا الكلام معزوًا إلى الشافعي وفيه نظر، فقد حكى اختلاف الشافعي ابن المنذر في \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨٩ ثم قال: بيعت بريرة بعلم النبي - ﷺ - وهي مكاتبة، ولو كان بيع =","vol":"16","page":267},{"text":"قال ابن المنذر والداودي: وفي تركه سؤال بريرة: هل عجزت أم لا؟ دليل على أن المكاتب يباع للعتق عجز أو لم يعجز. قال ابن المنذر: وإذا لم يختلف أهل العلم أن للرجل أن يبيع عبده قبل أن يكاتبه فعقده الكتابة غير مبطل ما كان له من بيعه، كما هو غير مبطل شيئًا كان له من عتقه، ولو لم يكن له بيعه لم يكن له عتقه؛ لأن بيعة إياه إزالة ملكه عنه كما عتقه سواء ودل خبر عائشة في قصة بريرة أنها بيعت بعلم رسول الله - ﷺ - فلم ينكره ومن قول عوام أهل العلم: أن المكاتب عبد ما بقي عليه درهم فلم يمنع الرجل من بيع عبده الذي لو شاء أعتقه وخبر عائشة مستغنى به عن قول كل أحد (^١).\nسابعها: قال الطبري في قوله لعائشة: \"اشتريها وأعتقيها\" أوضح دليل على أن بريرة إذ عتقت لم تعتق عند عائشة بالتحرير الذي كان من مواليها لها عند عتقها عند الكتابة ولكنها عتقت لعتق كان من عائشة لها بعد ابتياعها، فلذلك جاز ولاؤها لعائشة دون مواليها البائعين لها وفي ذلك أبين البيان الذي كان عقد لها مواليها انفسخ\n_________\n= المكاتب غير جائز لنهى عنه، وفي هذا أبين البيان على أن بيعه جائز، ولا أعلم خبرًا يعارضه، ولا أعلم في شيء من الأخبار دليلًا على عجزها. اهـ.\nفأنت ترى أن ما نسب إلى الشافعي هو فحوى كلام ابن المنذر، ولم أقف عليه للشافعي، فلعله خطأ في النقل.\nأضف إلى هذا أن كلام الشافعي الأخير: وأظهر معانيه … إلى آخره، يعتبر كالمرجح في المسألة، فكيف يكون كذلك، ولا يتعرض له المحققون من فقهاء الشافعية كالرافعي في \"العزيز\" ١٣/ ٥٣٤ - ٥٣٥، والنووي في \"الروضة\" ١٢/ ٢٧١، بل قال: والأظهر: الجديد -أي: بطلانه- ومنهم من قطع ببطلانه. اهـ.\n(^١) هو بنصه من ابن بطال ٧/ ٨٢ - ٨٣، وانظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٨٨.","vol":"16","page":268},{"text":"بابتياع عائشة لها، وهذا يرد قول من زعم أن عائشة أرادت أن تشتري منهم الولاء بعد عقدهم الكتابة وتؤدي إليهم الثمن؛ ليكون لها الولاء ولو كان هذا صحيحًا لكان النكير على عائشة دون موالي بريرة؛ لأنها أرادت أن تشتري الولاء الذي نهى رسول الله - ﷺ - عنه وليس الأمر كذلك وإنما كان الإنكار على موالي بريرة؛ لأن الولاء لا يباع ولا يكون إلا للمعتق (^١).\nثامنها: فيه أن كتابة الأمة ذات الزوج جائزة دون زوجها وفي ذلك دليل أنه ليس لزوجها منعها من الكتابة، وإن كان ذلك يؤدي إلى فراقها إياه بغير إذنه إذا خيرت فاختارت نفسها، ولما كان للسيد عتق الأمة تحت العبد وإن أدى ذلك إلى بطلان نكاحه، وله أن يبيع أمته من زوجها الحر، وإن كان في ذلك بطلان زَوْجيَّتها كان هذا المعنى يجيز له كتابتها على رغم زوجها.\nتاسعها: فيه حجة لقول مالك: إن للمرأة أن تتجر بمالها بغير علم زوجها؛ لأن عائشة اشترت بريرة وإنما استأمرت رسول الله - ﷺ - في أمر الولاء خاصة. وفيه: أن للمرأة أن تعتق بغير إذن زوجها.\nقال ابن بطال: وقد أكثر الناس في تخريج الوجوه في حديث بريرة (^٢) حتى بلغوها نحو مائة وجه وللناس أوضاع (^٣).\nقلت: قد بلغوها أكثر من ذلك فوق الأربعمائة، وقد أشرنا إلى بعضها فيما مضى، وسيأتي بعضها في كتاب النكاح.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٨٣.\n(^٢) ورد بهامش الأصل: أفرده ابن خزيمة بالتأليف، وكذلك ابن جرير وغيرهما وبلغ به ابن خزيمة الأربعمائة.\n(^٣) \"شرح ابن بطال\" ٧/ ٨٤.","vol":"16","page":269},{"text":"٥١\nكتاب الهبة","vol":"16","page":271},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1866>٥١ - كِتَابُ الهِبَةِ</span>\n<span data-type='title' id=toc-1867>١ - باب الهِبَةِ وَفَضْلِهَا وَالتَّحْرِيضِ فيْهَا </span>(^١)\n٢٥٦٦ - حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ المَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَا نِسَاءَ المُسْلِمَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا، وَلَوْ فِرْسِنَ شَاةٍ\". [٦٠١٧ - مسلم: ١٠٣٠ - فتح: ٥/ ١٩٧]\n\n٢٥٦٧ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ يَزِيدَ بْنِ رُومَانَ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ أَنَّهَا قَالَتْ لِعُرْوَةَ: ابْنَ أُخْتِي، إِنْ كُنَّا لَنَنْظُرُ إِلَى الهِلَالِ ثُمَّ الهِلَالِ، ثَلَاثَةَ أَهِلَّةٍ فِي شَهْرَيْنِ، وَمَا أُوقِدَتْ فِي أَبْيَاتِ رَسُولِ اللهِ - ﷺ - نَارٌ. فَقُلْتُ يَا خَالَةُ، مَا كَانَ يُعِيشُكُمْ؟ قَالَتِ: الأَسْوَدَانِ التَّمْرُ وَالمَاءُ، إِلَّا أَنَّهُ قَدْ كَانَ لِرَسُولِ اللهِ - ﷺ - جِيرَانٌ مِنَ الأَنْصَارِ كَانَتْ لَهُمْ مَنَائِحُ، وَكَانُوا يَمْنَحُونَ رَسُولَ اللهِ - ﷺ - مِنْ أَلْبَانِهِمْ، فَيَسْقِينَا.\n_________\n(^١) ذكر فوق الكلمة: في نسخة: عليها.","vol":"16","page":273},{"text":"ذكر فيه حديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَا نِسَاءَ المُسْلِمَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا، وَلَوْ فِرْسِنَ شَاةٍ\".\nوحديث عائشةَ أنها قالت لِعُرْوَةَ: ابن أُخْتِي، إِنْ كُنَّا لَنَنْظُرُ إِلَى الهِلَالِ ثُمَّ الهِلَالِ، ثَلَاثَةَ أَهِلَّةٍ فِي شَهْرَيْنِ، وَمَا أُوقِدَتْ فِي أَبْيَاتِ رسُولِ اللهِ - ﷺ - نَارٌ. فَقُلْتُ: يَا خَالَةُ، مَا كَانَ يُعِيشُكُمْ؟ قَالَتِ: الأَسْوَدَانِ التَّمْرُ وَالمَاءُ، إِلَّا أَنَّهُ قَدْ كَانَ لِرَسُولِ اللهِ - ﷺ - جِيرَانٌ مِنَ الأَنْصَارِ كَانَتْ لَهُمْ مَنَائِحُ، وَكَانُوا يَمْنَحُونَ رَسُولَ اللهِ - ﷺ - مِنْ أَلْبَانِهِمْ، فَيَسْقِينَاه.\nالشرح:\nأصل الهبة من هبوب الريح، أي: مروره، وحقيقتها التمليك بلا عوض شرعًا في الحياة. وحقيقة ما ذكره البخاري أنه هدية، فإنها ما نقل إلى مكان الموهوب له على وجه الإكرام، فكل هدية هبة ولا عكس، وحديث أبي هريرة أخرجه مسلم أيضًا (^١)، وللترمذي في أوله: \"تهادوا فإن الهدية تذهب وحر الصدور ولا تحقرن جارة .. \" إلى آخره (^٢)، والبخاري ساقه عن عاصم بن علي أنا ابن أبي ذئب، عن المقبري، عن أبيه، عن أبي هريرة، قال الدارقطني: رواه عن ابن أبي ذئب يحيى القطان وابن عجلان وأبو معشر، عن سعيد، عن أبي هريرة من غير ذكر أبيه (^٣).\nوحديث عائشة أخرجه مسلم أيضًا (^٤).\n_________\n(^١) برقم (١٠٣٠) كتاب: الزكاة، باب: الحمد على الصدقة ولو بالقليل.\n(^٢) برقم (٢١٣٠).\n(^٣) \"علل الدارقطني\" ١٠/ ٣٦٢.\n(^٤) برقم (٢٩٧٣) كتاب: الزهد والرقائق.","vol":"16","page":274},{"text":"إذا عرفت ذلك، فالكلام على الحديثين من أوجه:\nأحدها:\nفي إعراب \"يا نساء\" أوجه ذكرها القاضي عياض أصحها وأشهرها بنصب النساء وجر المسلمات على الإضافة.\nقال الباجي: وبهذا رويناه عن جميع شيوخنا بالمشرق (^١)، وهو من باب إضافة الشيء إلى نفسه، والموصوف إلى صفته، والأعم إلى الأخص، كمسجد الجامع، وجانب الغربي. وهو عند الكوفيين جائز على ظاهره، وعند البصريين يقدرون فيه محذوفًا أي: مسجد المكان الجامع وجانب المكان الغربي ويقدر هنا: يا نساء الأنفس المسلمات أو الجماعات، وقيل: تقديره يا فاضلات المسلمات، كما يقال:\nهؤلاء رجال القوم أي: ساداتهم وأفاضلهم.\nثانيها: رفعهما على معنى النداء والصفة، أي: يأيها النساء المسلمات. قال الباجي: كذا يرويه أهل بلدنا (^٢).\nثالثها: رفع النساء وكسر التاء من المسلمات على أنه منصوب على الصفة على الموضع، كما يقال: يا زيدُ العاقل برفع زيد ونصب العاقل (^٣).\nواقتصر ابن التين على أن قال: هو من باب إضافة الشيء إلى نفسه مثل قوله: ﴿وَحَبَّ الحَصِيدِ﴾.\nوقال ابن بطال: هو على غير الإضافة، التقدير: يأيها النساء\n_________\n(^١) \"المنتقى\" ٧/ ٣٢١.\n(^٢) \"المنتقى\" ٧/ ٣٢١.\n(^٣) \"إكمال العلم\" ٣/ ٥٦١ بتصرف.","vol":"16","page":275},{"text":"المسلمات، ومثله: يا رجال الكرام، فالمنادي هنا محذوف وهو أيها، والنساء في تقدير النعت لأيها والمؤمنات نعت النساء. وحكى سيبويه: يا فاسق الخبيث (^١)، ومذهبه أن فاسق وشبهه يعرف بـ (يا) كتعريف زيد في النداء، وكذلك يا نساء ها هنا، فَيُخّرج على مذهبه أن يجوز نصب نعته، كما جازيا زيد العاقلَ، فيجوز على هذا يا نساءُ المسلمات.\nومن رواه بالإضافة ونصب النساء، فيستحيل أن يكون المسلمات هنا من صفات النساء؛ لأن الشيء لا يضاف إلى نفسه وإنما يضاف إلى غيره مما يبينه به ويضمه إليه، ومحال أن يبينه بنفسه أو يضمه إليه. هذا مذهب البصريين.\nوقد أجازه الكوفيون -أعني: إضافة الشيء إلى نفسه- واحتجوا بآيات من القرآن تتخرج معانيها على غير تأويلهم منها قوله تعالى: ﴿وَلَدَارُ الآخِرَةِ﴾، و﴿دِينُ القَيِّمَةِ﴾.\nوقال الزجاج وغيره: معناه: دار الحال الآخرة، أن للناس حالتين حال الدنيا وحال الآخرة، ومثله: صلاة الأولى، والمراد: صلاة الفريضة الأولى والساعة الأولى؛ لأنها أول ما فرض منها، ومعنى: دين القيمة: دين الملة القيمة، ولهذا وقع التأنيث لكنه يخرج يا نساء المسلمات على تقدير بعيد، وهو أن يُجعل نعتًا لشيء محذوف كما سلف في المسلمات كأنه قال: يا نساء الأنفس المسلمات والمراد بالأنفس: الرجال، وفيه بعد لفساد المعنى؛ لأنه - ﷺ - إنما خاطب النساء بذلك على وجه الفضيلة لهن والتخصيص، وعلى هذا الوجه لا فضيلة لهن في ذلك إلا أن يُراد بالأنفس الرجال والنساء معًا،\n_________\n(^١) \"الكتاب\" ٢/ ١٩٧، ١٩٨، ١٩٩.","vol":"16","page":276},{"text":"فيكون تقديره: يا نساء من الأنفس المؤمنات، على تقدير إضافة البعض إلى الكل، كما تقول: أخذت دراهم مال زيد، ومال زيد واقع على الدراهم وغيرها.\nالثاني:\nالفْرسن -بفاء مكسورة ثم راء ساكنة ثم سين ثم نون- وأصل الفرسن للإبل وهو موضع الحافر من الفرس، ويقال لموضع ذلك من البقر والغنم الظلف (^١). قال ابن دريد: وهو ظاهر الخف والجمع: فراسن (^٢).\nوقال ابن سيده: هو طرف خُفِّ البعير، أنثى، حكاه سيبويه في الثلاثي، ولا يقال في جمعه: فِرْسِنَات، كما قالوا: خَناصِر ولم يقولوا خِنْصِرات (^٣).\nوقال في \"المخصص\": هو عند سيبويه (فِعْلِنْ). لم يحك غيره في الأسماء ولا علمه صفة (^٤). وقال أبو عبيد: السلامى: عظام الفرسن كلها (^٥).\nوقال في \"الجامع\": هو للبعير بمنزلة الظفر من الإنسان.\nوقال في \"المغيث\": هو عظم قليل اللحم وهو للشاة والبعير بمنزلة الحافر للدابة، وقيل: هو خف البعير (^٦).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٨٦ - ٨٧.\n(^٢) \"جمهرة اللغة\" ٢/ ١١٥١.\n(^٣) \"المحكم\" ٨/ ٣١٨.\n(^٤) \"المخصص\" ٢/ ٥٤.\n(^٥) \"غريب الحديث\" ١/ ٣٨١.\n(^٦) \"المجموع المغيث\" ٢/ ٦٠٥.","vol":"16","page":277},{"text":"وقال الجوهري: ربما استعير للشاة (^١)، وكذا قال ابن السكيت وأنشد:\nأشكو إلى مولاي من مولاتي … ترْبُط (^٢) بالحبل أكرعاتي\nفاستعار الأكارع للإنسان كما استعار الفرسن للشاة.\nقال ابن السراج: والنون زائدة (^٣)، ووضعها النضر بن شميل في كتاب \"الإبل\" فأحسن فقال في الفرسن: أم القِردان من ظاهر وباطن، وفي كل فرسن ست سلاميات ومنسمان، والأظل والخف: هو الجلدة الغليظة التي في باطن فرسنه. وفي الفراسن ستة أشياء عَدَّدَها. والفرسن أسفل الرجل من البعير ثم الوظيف ثم الذراع ثم العضد ثم الكتف، وعبارة الأصمعي: الفرسن ما دون الرسغ من يدي البعير\nوهي مؤنثة والجمع: الفراسن.\nالثالث:\nفيه الحض على التهادي والمتاحفة ولو باليسير؛ لما فيه من استجلاب المودة وإذهاب الشحناء واصطفاء الجيرة، ولما فيه من التعاون على أمر المعيشة المقيمة للأرماق، وأيضًا فإن الهدية إذا كانت يسيرة فهي أدل على المودة وأسقط للمؤنة وأسهل على المهدي لإطراح التكليف، وفي حديث عائشة ما كان عليه إليك من الزهد في الدنيا والصبر على التعلل وأخذ البلغة من العيش وإيثاره الآخرة على الدنيا؛ لأنه قد خير بين الدنيا والآخرة، فاختار الآخرة، وأن يكون نبيًّا عبدًا ولا يكون ملكًا فهذِه سنته وطريقته.\n_________\n(^١) \"الصحاح\" ٦/ ٢١٧٧.\n(^٢) كذا بالأصل، وفوقها في الأصل كلمة (معًا) وهي دالة أن الكلمة تقرأ (تربِط) و(تربُط).\n(^٣) انظر: \"تاج العروس\" ١٨/ ٤٣١.","vol":"16","page":278},{"text":"وفيه فضل التقلل والكفاف على النعم والترفه، وفيه حجة لمن آثر الفقر على الغنى، وفيه: أن من السنة مشاركة الواجد المعدم، وأن يكون الناس يشتركون فيما في أيديهم بالتفضل من الواجد.\nقال عياض: وفيه الحض على الصدقة، ويحتمل أن يكون نهيًا للمعطاة عن الاحتقار، ولا يحقر المهدي إليه ولا المهدي؛ لأن في احتقاره انقطاعًا عن المعروف وربما لم يكن الكثير كل وقت، فإذا تواصل اليسير كان كثيرًا.\nوفيه: ما كانت الأنصار عليه من الكرم والمواساة، وقد آثروا على أنفسهم.\nالرابع:\nقولها: (الأسودان: التمر والماء) هو من باب التغليب كالأبيضين الماء واللبن وغير ذلك.\nوقال ابن سيده: فسره أهل اللغة بالماء والتمر وعندي أنها إنما أرادت: الحرة والليل، قيل لهما: الأسودان لاسودادهما؛ وذلك لأن وجود التمر والماء عندهم شبع وري وخصب لا شِصْب، وإنما أرادت عائشة أن تبالغ في شدة الحال، وتنتهى في ذلك بأن لا يكون معها إلا الليل والحرة، أذهب في سوء الحال من وجود التمر والماء، وضاف مُزبّدًا المدني قوم فقال لهم: ما لكم عندنا إلا (الأسودان) (^١). فقالوا: إن في ذلك لمقْنَعا التمر والماء. فقال: ما ذلك أردت والله، إنما أردت الحرة والليل. وقيل: إن الأسودين الماء واللبن وجعلهما بعض الرجاز الماء والفَثّ وهو ضرب من البقل يُخْتَبَر، فيؤكل فقال:\n_________\n(^١) في الأصل: (الأسودين)، وهو خطأ.","vol":"16","page":279},{"text":"الأسودان أبردا عظامي … الماء والفث دوا أسقامي (^١)\nوالمنائح: جمع منيحة، قال الفراء: منحته أَمْنَحُه وأَمْنِحُه: وهي الناقة والشاة يعطيها الرجل لآخر يحلبها ثم يردها، وزعم بعضهم أن المنيحة لا تكون إلا ناقة.\nقال أبو عبيد: المنيحة عند العرب على وجهين: أن يعطي الرجل صاحبه صلة فتكون له، وأن يمنحه ناقة أو شيئًا هبةً، أو شاة ينتفع بحلبها ووبرها زمنًا ثم يردها (^٢).\nوقال الحربي: العرب تقول: منحتك الناقة، وأنحلتك الوبر، وأعومتك (^٣) النخلة، وأعمرتك الدار، وهذِه كلها هبة منافع يعود بعدها مثلها.\nقال الداودي: ويقال لعطية ركوب الدواب ولبس الثياب: عارية، مشددة ومخففة.\nقال ابن حبيب: ويقال للعبد: أخدمتك، ومن المنحة قرض الذهب\nوالورق، ويقال لما وقف مؤبدًا: حَبْس. وأكثر العرب يجعلها للعارية دون الهبة وهو تأويل قوله: \"المنيحة مردودة\" (^٤).\n_________\n(^١) \"المحكم\" ٨/ ٣٩٧.\n(^٢) \"غريب الحديث\" ١/ ١٧٦.\n(^٣) هكذا بالأصل: أعومتك، ولعل الصواب: أعريتك.\n(^٤) رواه النسائي في \"الكبرى\" (٥٧٨٢)، وابن حبان ١١/ ٤٩١ (٥٠٩٤)، والطبراني في \"الكبير\" ٨/ ١٤٣ (٧٦٣٧) من طريق حاتم بن حريث عن أبي أمامة مرفوعًا.\nرواه عبد الرزاق ٤/ ١٤٨ (٧٢٧٧)، ٩/ ٤٨ (١٦٣٠٨)، وفي \"مسند الشاميين\" ١/ ٣٠٩ (٥٤١) من طريق شرحبيل بن مسلم، عن أبي أمامة مرفوعًا مطولًا.\nورواه الطبراني في \"مسند الشاميين\" ١/ ٣٦٠ (٦٢١) من حديث أنس بن مالك.","vol":"16","page":280},{"text":"وقال التوزي في \"شرح شعر أبي (…) (^١) \": أصلها العارية، ثم استعمل حتى صارت كل هبة منيحة.\nوقال اللحياني: لا تكون إلا المعارة للبن (^٢) خاصة، وقيل: كل شيء يقتصد به قصد شيء فقد منحته إياه، كما تمنح المرأة وجهها المرأة (^٣).\nوقول القزاز: قيل: لا تكون المنيحة إلا ناقة، ولا تكون شاة، والأول أعرف.\n_________\n(^١) غير واضحة بالأصل.\n(^٢) في الأصل: (اللبن)، والمثبت من \"تاج العروس\".\n(^٣) انظر: \"تاج العروس\" ٤/ ٢٢٠.","vol":"16","page":281},{"text":"<span data-type='title' id=toc-1868>٢ - باب القَلِيلِ مِنَ الهِبَةِ</span>\n٢٥٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَوْ دُعِيتُ إِلَى ذِرَاعٍ أَوْ كُرَاعٍ لأَجَبْتُ، وَلَوْ أُهْدِيَ إِلَيَّ ذِرَاعٌ أَوْ كُرَاعٌ لَقَبِلْتُ\". [٥١٧٨ - فتح: ٥/ ١٩٩]\nذكر فيه حديث أبي هريرة عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَوْ دُعِيتُ إِلَى ذِرَاعِ أَوْ كُرَاعٍ لأَجَبْتُ، وَلَوْ أُهْدِيَ إِلَيَّ ذِرَاعٌ أَوْ كُرَاعٌ لَقَبِلْتُ\".\nهذا الحديث من أفراده وأخرجه في الأنكحة بلفظ: \"لو دعيتُ إلى كراعِ لأجبتُ، ولو أهدي إلى ذراع لقبلتُ\" (^١) والكُراع في حد الرسغ وهو في البقر والغنم بمنزلة الوظيف في الفرس والبعير أي: وهو خفه وهو مستدق الساق، يذكر ويؤنث وفي المثل: (أُعْطِى) (^٢) العبد كراعًا فطلب ذراعًا (^٣). والذراع من جيد اللحم، وقيل: إن الكراع هنا اسم موضع وذكره الغزالي في \"الإحياء\" بلفظ: كراع الغميم (^٤)، ولم أره كذلك، ويرده رواية الترمذي عن أنس مرفوعًا: \"لو أهدي إلى كراع لقبلت، ولو دعيت عليه لأجبت\" ثم صححه (^٥).\nوادعى صاحب \"التنقيب على المهذب\" أن سبب هذا الحديث أن أم حكيم بنت وادع قالت: يا رسول الله، أتكره الهدية؟ فقال - ﷺ -:\n_________\n(^١) سيأتي برقم (٥١٧٨) كتاب: النكاح، باب: من أجاب إلى كراع.\n(^٢) في الأصل: (أعط) والمثبت من \"الجمهرة\"، \"اللسان\" ٧/ ٣٨٥٨.\n(^٣) ذكره أبو هلال العسكري في \"جمهرة الأمثال\" ١/ ١٠٧ وقال: يضرب مثلا للرجل الشَّرِه، يُعطى الشيءَ فيأخذه ويطلب أكثر منه. اهـ.\n(^٤) \"الإحياء\" ٢/ ١٨.\n(^٥) برقم (١٣٣٨).","vol":"16","page":282},{"text":"\"ما أقبح ردّ الهدية، لو دعيت إلى كراع لأجبت، ولو أهدي إلى ذراع لقبلت\" (^١).\nفائدة: الذراع أفضل من الكراع وكان - ﷺ - يحب أكله ولهذا سُمَّ فيه وإنما كان يحبه؛ لأنه مبادئ الشاة وأبعد من الأذى.\nثانية: قد ذكرنا الحديث من طريقين وزيادة ثالث إن صح، وذكره ابن منده في \"مستخرجه\" أيضًا من حديث أبي الدرداء وجابر بن عبد الله.\nثالثة: هذا منه - ﷺ - حَضّ لأمته على المهاداة والصلة والتأليف والتحاب، وإنما أخبر أنه لا يحتقر شيئًا مما يُهدى إليه أو يدعى إليه؛ لئلا يمنع الباعث من المهاداة لاحتقار المهدي، وإنما أشار بالكراع وفرسن الشاة إلى المبالغة في قبول القليل من الهدية لا إلى إعطاء الكراع والفرسن ومهاداته؛ لأن أحدًا لا يفعل ذلك.\nرابعة: قوله: \"لو أهدي إليّ ذراع\" أي: لحم ذراع؛ لأن الذراع مؤنثة وسُمِعَ من العرب: جاءته كتابي فخرقها (^٢).\nوادعى ابن التين أن الكراع من الدواب ما دون الكعب من غير الإنسان، ومن الإنسان ما دون الركبة. قال عن ابن فارس: كراع كل شيء طرفه (^٣).\n_________\n(^١) رواه الطبراني ٢٥/ ١٦٢ (٣٩٢)، وقال الهيثمي في \"المجمع\" ٤/ ١٤٩: وفيه من لا يعرف.\n(^٢) ورد بهامش الأصل: المعروف فاحتقرها.\n[قلت: وهو الموافق لما في كتب اللغة، كما في \"الصحاح\" ١/ ٢٢٠، \"تاج العروس\" ٢/ ٤٠٧، فعن الأصمعي عن أبي عمرو بن العلاء قال: سمعت أعرابي يقول: جاءته كتابي فاحتقرها، فقلت: أتقول جاءته كتابي؟ قال: أليس بصحيفة؟ فقلت: ما اللغوب؟ فقال: الأحمق. اهـ.]\n(^٣) \"معجم مقاييس اللغة\" ص ٨٩٠.","vol":"16","page":283},{"text":"وقال أبو عبيد: الأكارع قوائم الشاة وأكارع الأرض أطرافها (^١).\nوفي الحديث: \"لا بأس بالطلب في أكارع الأرض\" (^٢) أي: أطرافها القاصية، شبهه بأكارع الشاة أي: قوائمها.\nقال (^٣): وفيه إجابة الدعوة لما قَلّ أو كَثُر، وَتَقبَّلهَا هدية ليُقْتدى به فيه.\n_________\n(^١) \"غريب الحديث\" ٢/ ٤٢٢.\n(^٢) كذا في الأصول، وعند أبي عبيد في \"غريب الحديث\" ٢/ ٤٢٢، والزمخشري في \"الفائق\" ٣/ ٢٥٨: كانوا يكرهون الطلب في أكارع الأرض.\nوهذا الأثر من قول إبراهيم النخعي كما في \"الغريب\" و\"الفائق\".\n(^٣) أي: ابن التين.","vol":"16","page":284},{"text":"<span data-type='title' id=toc-1869>٣ - باب مَنِ اسْتَوْهَبَ مِنْ أَصْحَابِهِ شَيْئًا</span>\nوَقَالَ أَبُو سَعِيدٍ: قَالَ النَّبِيُّ - ﷺ -: \"اضْرِبُوا لِي مَعَكُمْ سَهْمًا\". [انظر: ٢٢٧٦]\n\n٢٥٦٩ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - أَرْسَلَ إِلَى امْرَأَةٍ مِنَ المُهَاجِرِينَ، وَكَانَ لَهَا غُلَامٌ نَجَّارٌ، قَالَ لَهَا: \"مُرِى عَبْدَكِ فَلْيَعْمَلْ لَنَا أَعْوَادَ المِنْبَرِ\". فَأَمَرَتْ عَبْدَهَا، فَذَهَبَ فَقَطَعَ مِنَ الطَّرْفَاءِ، فَصَنَعَ لَهُ مِنْبَرًا، فَلَمَّا قَضَاهُ أَرْسَلَتْ إِلَى النَّبِيِّ - ﷺ - أَنَّهُ قَدْ قَضَاهُ، قَالَ - ﷺ -: \"أَرْسِلِي بِهِ إِلَيَّ\". فَجَاءُوا بِهِ، فَاحْتَمَلَهُ النَّبِيُّ - ﷺ - فَوَضَعَهُ حَيْثُ تَرَوْنَ. [انظر: ٣٧٧ - مسلم: ٥٤٤ - فتح: ٥/ ٢٠٠]\n\n٢٥٧٠ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ أَبِي حَازِمٍ عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ السَّلَمِيِّ، عَنْ أَبِيهِ ﵁ قَالَ: كُنْتُ يَوْمًا جَالِسًا مَعَ رِجَالٍ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - فِي مَنْزِلٍ فِي طَرِيقِ مَكَّةَ، وَرَسُولُ اللهِ - ﷺ - نَازِلٌ أَمَامَنَا، وَالقَوْمُ مُحْرِمُونَ، وَأَنَا غَيْرُ مُحْرِمٍ، فَأَبْصَرُوا حِمَارًا وَحْشِيًّا، وَأَنَا مَشْغُولٌ أَخْصِفُ نَعْلِي، فَلَمْ يُؤْذِنُونِي بِهِ، وَأَحَبُّوا لَوْ أَنِّي أَبْصَرْتُهُ، وَالتَفَتُّ فَأَبْصَرْتُهُ، فَقُمْتُ إِلَى الفَرَسِ فَأَسْرَجْتُهُ، ثُمَّ رَكِبْتُ وَنَسِيتُ السَّوْطَ وَالرُّمْحَ، فَقُلْتُ لَهُمْ: نَاوِلُونِي السَّوْطَ وَالرُّمْحَ. فَقَالُوا: لَا وَاللهِ، لَا نُعِينُكَ عَلَيْهِ بِشَيْءٍ. فَغَضِبْتُ فَنَزَلْتُ فَأَخَذْتُهُمَا، ثُمَّ رَكِبْتُ، فَشَدَدْتُ عَلَى الحِمَارِ فَعَقَرْتُهُ، ثُمَّ جِئْتُ بِهِ وَقَدْ مَاتَ، فَوَقَعُوا فِيهِ يَأْكُلُونَهُ، ثُمَّ إِنَّهُمْ شَكُّوا فِي أَكْلِهِمْ إِيَّاهُ، وَهُمْ حُرُمٌ، فَرُحْنَا وَخَبَأْتُ العَضُدَ مَعِي، فَأَدْرَكْنَا رَسُولَ اللهِ - ﷺ - فَسَأَلْنَاهُ عَنْ ذَلِكَ، فَقَالَ: \"مَعَكُمْ مِنْهُ شَيْءٌ؟ \". فَقُلْتُ: نَعَمْ. فَنَاوَلْتُهُ العَضُدَ فَأَكَلَهَا، حَتَّى نَفَّدَهَا وَهْوَ مُحْرِمٌ. فَحَدَّثَنِي بِهِ زَيْدُ بْنُ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي قَتَادَةَ، [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح: ٥/ ٢٠٠]\nثم ساق حديث سهل أَنَّ رسول الله - ﷺ - أَرْسَلَ إِلَى امْرَأَةٍ مِنَ المُهَاجِرِينَ: \"مُرِي عَبْدَكِ فَلْيَعْمَلْ لَنَا أَعْوَادَ المِنْبَرِ\" .. الحديث.","vol":"16","page":285},{"text":"وحديث أبي قتادة مطولًا، وفيه: فناولته العَضُدَ فَأَكَلَهَا، حَتَّى نَفَّدَهَا وَهْوَ مُحْرِمٌ. فَحَدَّثَنِي بِهِ زيدُ بْنُ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي قَتَادَةَ.\nوقد سلفا (^١)، وقائل ذلك هو محمد بن جعفر راويه أولًا، عن أبي حازم، عن عبد الله بن أبي قتادة السلمي، عن أبيه، كما سيأتي في الأطعمة (^٢)، والتعليق سلف عنده مسندًا في أجر الرقية (^٣) إذا تقرر ذلك فاستيهاب الصديق الملاطف حسن إذا علم أنّ ما يستوهبه تطيب به نفسه ويُسَرّ بهبته.\nويبينُ هذا أنه قد جاء أن المرأة كانت تطوعت لرسول الله - ﷺ - وسألته أن تصنع له المنبر ووعدته بذلك، وإنما قال: \"اضربوا لي معكم سهمًا\" في الغنم التي أخذوا في الرقية بالفاتحة. وقال في لحم الصيد: \"هل معكم منه شيء؟ \" ليؤنسهم لما تحرجوا من أكله بأن يريهم حله عيانًا بأكله منه، ومن هذا الحديث قال بعض الفقهاء: إن المآكل إذا وردت على قوم دون مجالسيهم أنهم مندبون إلى مشاركتهم.\nفصل:\nقوله في الحديث الأول: (امرأة من المهاجرين)، كذا وقع هنا، وفي أصل ابن بطال بدله: من الأنصار (^٤)، وهو الصواب.\n_________\n(^١) الأول برقم (٣٧٧) كتاب: الصلاة، باب: الصلاة في السطوح والمنبر والخشب، والثاني برقم (١٨٢١) كتاب: جزاء الصيد، باب: وإذا صاد الحلال فأهدى المحرم الصيد أكله.\n(^٢) برقم (٥٤٠٦) كتاب: الأطعمة، باب: تعرق العضد.\n(^٣) برقم (٢٢٧٦) كتاب: الإجارة، باب: ما يعطى في الرقية على أحياء العرب.\n(^٤) \"شرح ابن بطال\" ٧/ ٨٨.","vol":"16","page":286},{"text":"قال ابن التين: أكثر الروايات أنها من الأنصار، ولعلها كانت هاجرت وهي مع ذلك أيضًا أنصارية الأصل أو يكون وَهَلا (^١).\nومعنى قضاه: صنعه وأحكمه. قال تعالى: ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ [فصلت: ١٢].\nوقوله: \"فليعمل لنا أعواد المنبر\" وحكاه الخطابي (فليفعل) أي: فعلا في أعواد المنبر من نجر وتسوية وخرط، قال: والظاهر في الاستعمال أن يقال: فليصنع أو فليجعل وذلك أن لفظ الفعل جملة تحتها أقسام، وجنس يتفرع منه أنواع، وتمام البيان إنما يقع بتنزيل الكلام منازله، وصنع يستعمل غالبًا فيما يدخله التدبير والتقدير، ولذلك اختير في اسم الله الصانع (^٢).\n_________\n(^١) قال ابن فارس: قال أبو زيد: وَهَلْت عن الشيء: نسيته، وقال الفيروز آبادي: وهل: غلط فيه ونسيه. اهـ.\nانظر: \"معجم مقاييس اللغة\" ١٠٦٨، \"القاموس المحيط\" ١٠٦٩ (وهل).\n(^٢) \"أعلام الحديث\" ٢/ ١٢٧٦ - ١٢٧٨ بتصرف.\nأعلم -رحمك الله- أن الصفة إذا كانت منقسمة إلى كمال ونقص لم تدخل بمطلقها في أسمائه، بل يطلق عليه منها كمالها، وهذا كالمريد والفاعل والصانع.\nقال ابن القيم ﵀: فإن هذِه الألفاظ لا تدخل في أسمائه، ولهذا غلط من سماه بالصانع عند الإطلاق، بل هو الفعال لما يريد، فإن الإرادة والفعل والصنع منقسمة، ولهذا إنما أطلق على نفسه من ذلك أكمله فعلًا وخبرًا. اهـ.\nوقال أيضًا: وأما لفظ الصانع فلم يرد في أسماء الرب تعالى، ولا يمكن وروده، فإن الصانع من صنع شيئًا، عدلًا كان أو ظلمًا، سفهًا كان أو حكمة، جائزًا أو غير جائز، ومما انقسم مسماه إلى مدح وذم لم يجيء اسمه المطلق في الأسماء الحسنى كالفاعل والعامل والصانع والمريد والمتكلم؛ لانقسام معاني هذِه الأسماء إلى محمود ومذموم، بخلاف العالم والقادر والحي والسميع والبصير. اهـ.\nانظر: \"بدائع الفوائد\" ١/ ١٤٦، \"شفاء العليل\" ٢/ ٣٩٤ - ٣٩٥، \"معجم المناهي اللفظيه\" ص ٣٣٠ - ٣٣٢.","vol":"16","page":287},{"text":"فصل:\nقوله: في حديث أبي قتادة: \"أخصف نعلي\".\nقال الداودي: أصله أعمل له شعسًا إذا انقطع، والذي قاله أهل اللغة: إن خصف النعل إطباق طاق على طاق، مثل قوله تعالى: ﴿يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الجَنَّةِ﴾ [الأعراف: ٢٢] أي: يطبقان على أبدانهما ورقه.\nوقوله: (حتى نفدها وهو محرم) أي: أتى عليها، يقال: نفد الشيء إذا أفنى، وأنفد القوم: نفدت أزوادهم.","vol":"16","page":288},{"text":"<span data-type='title' id=toc-1870>٤ - باب مَنِ اسْتَسْقَى</span>\nوَقَالَ سَهْلٌ قَالَ لِي النَّبِيُّ - ﷺ -: \"اسْقِنِي\". [انظر: ٥٢٥٦]\n\n٢٥٧١ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: حَدَّثَنِي أَبُو طَوَالَةَ -اسْمُهُ عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ- قَالَ: سَمِعْتُ أَنَسًا ﵁ يَقُولُ: أَتَانَا رَسُولُ اللهِ - ﷺ - فِي دَارِنَا هَذِهِ، فَاسْتَسْقَى، فَحَلَبْنَا لَهُ شَاةً لَنَا، ثُمَّ شُبْتُهُ مِنْ مَاءِ بِئْرِنَا هَذِهِ، فَأَعْطَيْتُهُ وَأَبُو بَكْرٍ عَنْ يَسَارِهِ، وَعُمَرُ تُجَاهَهُ، وَأَعْرَابِيٌّ عَنْ يَمِينِهِ، فَلَمَّا فَرَغَ قَالَ عُمَرُ: هَذَا أَبُو بَكْرٍ. فَأَعْطَى الأَعْرَابِيَّ فَضْلَهُ، ثُمَّ قَالَ: \"الأَيْمَنُونَ، الأَيْمَنُونَ، أَلَا فَيَمِّنُوا\". قَالَ أَنَسٌ: فَهْيَ سُنَّةٌ، فَهْيَ سُنَّةٌ. ثَلَاثَ مَرَّاتٍ. [انظر: ٢٣٥٢ - مسلم: ٢٠٢١ - فتح: ٥/ ٢٠١].\n\nثم ساق حديث أنس: أَتَانَا النبي - ﷺ - فِي دَارِنَا فَاسْتَسْقَى، فَحَلَبْنَا لَهُ شَاةً لنَا، ثُمَّ شُبْتُهُ مِنْ مَاءِ بِئْرِنَا هذِه، فَأَعْطَيْتُهُ وَأَبُو بَكْرٍ عَنْ يَسَارِهِ، وَعُمَرُ تُجَاهَهُ، وَأَعْرَابِيّ عَنْ يَمِينِهِ، فَلَمَّا فَرَغَ قَالَ عُمَرُ: هذا أَبُو بَكْرٍ. فَأَعْطَى الأَعْرَابِيَّ، ثُمِّ قَالَ: \"الأَيْمَنُونَ، الأَيْمَنُونَ، أَلَا فَيَمِّنُوا\". قَالَ أَنَسٌ: فَهْيَ سُنَّةٌ، فَهْيَ سُنّةٌ، فهي سنة.\nهذا الحديث سلف في باب: الشرب مطولًا (^١)، وأخرجه مسلم في الأشربة (^٢)، وهو مثل الباب الذي قبله، لا بأس بطلب ما يتعارف الناس بطلب مثله من شرب الماء واللبن وما تطيب به النفوس، ولا يتشاح فيه، ولا سيما أنه من النبي - ﷺ -، ومن مكارمه ومشاركته، وقد وصفهم الله تعالى أنهم كانوا يؤثرون على أنفسهم، وإنما أعطى الأعرابي ولم يستأذنه كما استأذن الغلام ليتألفه بذلك؛ لقرب عهده بالإِسلام.\n_________\n(^١) برقم (٢٣٥٢) باب: في الشرب ومن رأى صدقة الماء وهبته ووصيته جائزة.\n(^٢) برقم (٢٠٢٩) باب: استحباب إدارة الماء واللبن ونحوهما عن يمين المبتدئ.","vol":"16","page":289},{"text":"وفيه: أن السنة لمن استسقى أن يسقي من عن يمينه، وإن كان من عن يساره أفضل ممن جلس عن يمينه، ألا ترى قول أنس: وهي سنَّة ثلاث مرات وذلك يدل على تأكيدها، وقد تقدم ذلك، وستأتي له\nزيادة في الأشربة.\nوقوله: (فاستسقى).\nفيه: جواز ذلك ولا دناءة فيه، بخلاف طلب الأكل منا للمنة فيه بخلافه.\nوفيه: جواز المسألة بالممعروف على وجه الفقر.\nوفيه: إتيان دار من يصحبه اقتداء به.\nوفيه: كما قال الداودي: الإتيان بأفضل ما يجد.\nوفيه: شرب اللبن إذا خلطه بالماء.\nوفيه: جلوس القوم على قدر سبقهم.\nوقوله: (وعُمر تجاهه) أي: مستقبله، وكان أصله: وجاهه فأبدل من الواو تاء مثل تراث. وقوله: (وأعرابي عن يمينه). قال ابن التين: قيل: هو خالد بن الوليد.\nوقوله: \"ألا فيمنوا\" ثلاثًا فيه: فضل التيامن وتكرار الكلام للتأكيد.","vol":"16","page":290},{"text":"<span data-type='title' id=toc-1871>٥ - باب قَبُولِ هَدِيَّةِ الصَّيْدِ</span>\nوَقَبِلَ النَّبِيُّ - ﷺ - مِنْ أَبِي قَتَادَةَ عَضُدَ الصَّيْدِ. [انظر: ١٨٢١]\n\n٢٥٧٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدِ بْنِ أَنَسِ بْنِ مَالِكٍ، عَنْ أَنَسٍ ﵁، قَالَ: أَنْفَجْنَا أَرْنَبًا بِمَرِّ الظَّهْرَانِ، فَسَعَى القَوْمُ فَلَغَبُوا، فَأَدْرَكْتُهَا فَأَخَذْتُهَا، فَأَتَيْتُ بِهَا أَبَا طَلْحَةَ فَذَبَحَهَا، وَبَعَثَ بِهَا إِلَى رَسُولِ اللهِ - ﷺ - بِوَرِكِهَا -أَوْ فَخِذَيْهَا، قَالَ: فَخِذَيْهَا. لَا شَكَّ فِيهِ- فَقَبِلَهُ. قُلْتُ: وَأَكَلَ مِنْهُ؟ قَالَ: وَأَكَلَ مِنْهُ. ثُمَّ قَالَ بَعْدُ: قَبِلَهُ. [٥٤٨٩، ٥٥٣٥ - مسلم: ١٩٥٣ - فتح: ٥/ ٢٠٢]\n\n٢٥٧٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، عَنِ الصَّعْبِ بْنِ جَثَّامَةَ ﵃ أَنَّهُ أَهْدَى لِرَسُولِ اللهِ - ﷺ - حِمَارًا وَحْشِيًّا وَهْوَ بِالأَبْوَاءِ -أَوْ بِوَدَّانَ- فَرَدَّ عَلَيْهِ، فَلَمَّا رَأَى مَا فِي وَجْهِهِ قَالَ: \"أَمَا إِنَّا لَمْ نَرُدَّهُ عَلَيْكَ إِلَّا أَنَّا حُرُمٌ\". [انظر: ١٨٢٥ - مسلم: ١١٩٣ - فتح: ٥/ ٢٠٢]\nثُم ساق حديث أنس أَنْفَجْنَا أَرْنَبًا .. إلى أن قال: فَذَبَحَهَا، وَبَعَثَ بِهَا إِلَى رَسُولِ اللهِ - ﷺ - بِوَرِكِهَا أَوْ فَخِذَيْهَا فَقَبِلَهُ.\nوحديث الصعب بن جثامة السالف في الحج (^١).\nومعنى أنفجنا: أثرنا، يقال: أنفجت الأرنب أي: أثرته، فثار، وأصله: انتفجت الأرنب إذا وثبت فوسعت الخطوة. قال الخليل: نفج اليربوع، ينفُج وينفِجُ نفوجًا، وينتفج [انتفاجًا] (^٢)، وهو (^٣) أوحى عَدْوِه. وأنفجه الصائد أثاره من مجثمه ومكمنه (^٤).\n_________\n(^١) برقم (١٨٢٥) باب: إذا أهدى للمحرم حمارًا وحشيًّا حيًّا لم يقبل.\n(^٢) من \"العين\".\n(^٣) في الأصل: (وهي) والمثبت من \"العين\".\n(^٤) \"العين\" ٦/ ١٤٥ مادة (نفج).","vol":"16","page":291},{"text":"و(لغبوا) بفتح اللام والغين وهو الأجود.\nقال ابن قتيبة: لَغِيب ولَغَيب والفتح أجود. قال ابن التين: ضبط في بعض الأمهات بكسر الغين، وقيل: هي لغة، والفتح أعرف، ومعنى لغبوا: أعيوا. قال الله تعالى: ﴿وَمَا مَسَّنَا مِنْ لُغُوبٍ﴾ [ق: ٣٨].\nوقال الأصمعي: تقول العرب: لغَبت ألغب لغوبًا: أعييتُ، ولا يقال: لغبت.\nوقال أبو عبيد: لغبت من الإعياء ولغَبت.\nوقال الداودي: لغبوا: عطشوا ولم يذكر غيره.\nو(الوَرِك) بفتح الواو وكسر الراء وبكسر الواو وإسكان الراء، و(الفخذ) تكسر الخاء وتخفف، وقد سلف، والورك: ما فوق الفخذ.\nوقوله: قال: (فخذها لا شك فيه فقبله. قلت: وأكل منه؟ قال: وأكل منه. ثم قال بعد: قبله) كأن شعبة شك في الفخذين أولًا، ثم استيقن، وكذلك شك أخيرًا في الأكل، (ومر الظهران) هو الذي تسميه العامة بطن مر، وكان القوم غير حرم.\nوفيه: حل الأرنب ولا عبرة بمن شذ فيها.\nوفيه: قبول هدية الصيد وغيره.\nوفيه: أنه لا يجوز قبول ما لا يحل من الهدية؛ لأنه﵇ - إنما رده عليه؛ لأنه لا يحل له قتل الصيد وهو محرم، وكان الحمار حيًّا، فدل أن المهدي إذا كان معروفًا بكسب الحرام أو بالغصب والظلم فإنه لا يجوز قبول هديته.\nوفيه: الاعتذار إلى الصديق وإذهاب ما يخشى أن يقع بنفسه من الوحشة وسوء الظن.","vol":"16","page":292},{"text":"<span data-type='title' id=toc-1872>٧ - باب قَبُولِ الهَدِيَّةِ</span>\n٢٥٧٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا عَبْدَةُ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ النَّاسَ كَانُوا يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ، يَبْتَغُونَ بِهَا -أَوْ يَبْتَغُونَ بِذَلِكَ- مَرْضَاةَ رَسُولِ اللهِ - ﷺ -. [٢٥٨٠، ٢٥٨١، ٣٧٧٥ - مسلم: ٢٤٤١ - فتح: ٥/ ٢٠٣]\n\n٢٥٧٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا جَعْفَرُ بْنُ إِيَاسٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: أَهْدَتْ أُمُّ حُفَيْدٍ -خَالَةُ ابْنِ عَبَّاسٍ- إِلَى النَّبِيِّ - ﷺ - أَقِطًا وَسَمْنًا وَأَضُبًّا، فَأَكَلَ النَّبِيُّ - ﷺ - مِنَ الأَقِطِ وَالسَّمْنِ، وَتَرَكَ الضَّبَّ تَقَذُّرًا. قَالَ ابْنُ عَبَّاسٍ: فَأُكِلَ عَلَى مَائِدَةِ رَسُولِ اللهِ - ﷺ -، وَلَوْ كَانَ حَرَامًا مَا أُكِلَ عَلَى مَائِدَةِ رَسُولِ اللهِ - ﷺ -. [٥٣٨٩، ٥٤٠٢، ٧٣٥٨ - مسلم: ١٩٤٧ - فتح: ٥/ ٢٠٣]\n\n٢٥٧٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا مَعْنٌ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أُتِيَ بِطَعَامٍ سَأَلَ عَنْهُ: \"أَهَدِيَّةٌ أَمْ صَدَقَةٌ\" فَإِنْ قِيلَ: صَدَقَةٌ. قَالَ لأَصْحَابِهِ: \"كُلُوا\". وَلَمْ يَأْكُلْ، وَإِنْ قِيلَ: هَدِيَّةٌ. ضَرَبَ بِيَدِهِ - ﷺ - فَأَكَلَ مَعَهُمْ. [مسلم: ١٠٧٧ - فتح: ٥/ ٢٠٣]\n\n٢٥٧٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ رضي لله عنه قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِلَحْمٍ فَقِيلَ: تُصُدِّقَ عَلَى بَرِيرَةَ. قَالَ: \"هُوَ لَهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ\".\n\n٢٥٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ قَالَ: سَمِعْتُهُ مِنْهُ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ ﵂ أَنَّهَا أَرَادَتْ أَنْ تَشْتَرِيَ بَرِيرَةَ، وَأَنَّهُمُ اشْتَرَطُوا وَلَاءَهَا، فَذُكِرَ لِلنَّبِيِّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ -: \"اشْتَرِيهَا فَأَعْتِقِيهَا، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". وَأُهْدِيَ لَهَا لَحْمٌ، فَقَالَ لِلنَّبِيُّ - ﷺ -: \"هَذَا تُصُدِّقَ عَلَى بَرِيرَةَ هُوَ لَهَا صَدَقَةٌ وَلَنَا هَدِيَّةٌ\". وَخُيِّرَتْ. قَالَ عَبْدُ الرَّحْمَنِ زَوْجُهَا حُرٌّ أَوْ عَبْدٌ","vol":"16","page":293},{"text":"قَالَ شعْبَة: سَأَلْتُ عَبْدَ الرَّحْمَنِ عَنْ زَوْجِهَا، قَالَ: لَا أَدْرِي أَحرّ أَمْ عبد. [انظر: ٤٥٦ - مسلم: ١٠٧٥، ١٥٠٤ - فتح: ٥/ ٢٠٣]\n\n٢٥٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الحَسَنِ، أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ خَالِدٍ الحَذَّاءِ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: دَخَلَ النَّبِيُّ - ﷺ - عَلَى عَائِشَةَ ﵂ فَقَالَ: \"عِنْدَكُمْ شَيْءٌ؟ \". قَالَتْ لَا، إِلَّا شَيْءٌ بَعَثَتْ بِهِ أُمُّ عَطِيَّةَ مِنَ الشَّاةِ التِي بُعِثَت إِلَيْهَا مِنَ الصَّدَقَةِ. قَالَ: \"إِنَّهَا قَدْ بَلَغَتْ مَحِلَّهَا\". [انظر: ١٤٤٦ - مسلم: ١٠٧٦ - فتح: ٥/ ٢٠٣]\nذكر فيه ستة أحاديث:\nأحدها:\nحديث عائشة: أَنَّ النَّاسَ كَانُوا يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ، يَبْتَغُونَ بِهَا -أَوْ يَبْتَغُونَ بِذَلِكَ- مَرْضَاةَ رَسُولِ اللهِ - ﷺ -.\nثانيها:\nحديث ابن عباس. أَهْدَتْ أُمُّ حُفَيْدٍ -خَالَةُ ابن عَبَّاسٍ- إِلَى النَّبِيِّ - ﷺ - أَقِطًا وَسَمْنًا وَأَضُبًّا.\nثالثها:\nحديث أبي هريرة: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أُتِيَ بِطَعَامٍ سَأَلَ عَنْهُ: \"أَهَدِيَّةٌ أَمْ صَدَقَةٌ؟ \" فَإِنْ قِيلَ: صدَقَةٌ. قَالَ لأَصْحَابِهِ: \"كُلُوا\". وَلَمْ يَأْكُلْ، وَإِنْ قِيلَ: هَدِيَّةٌ. ضَرَبَ بِيَدِهِ فَأَكَلَ مَعَهُمْ.\nرابعها:\nحديث أنس: أُتِيَ النَّبِيُّ - ﷺ - بِلَحْمٍ فَقِيلَ: تُصُدِّقَ به عَلَى بَرِيرَةَ. فقَالَ: \"هُوَ لَهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ\".","vol":"16","page":294},{"text":"خامسها:\nحديث عائشة في قصة بريرة وفيه: وَأُهْدِيَ لَهَا لَحْمٌ، فَقَالَ النَّبِيُّ - ﷺ - \"ما هذا؟ \" فقلت: تُصدِّقَ به عَلَى بَرِيرَةَ قال: \"هُوَ لَهَا صَدَقَة وَلَنَا هَدِيَة\".\nسادسها: حديث أم عطية: دَخَلَ النَّبِيُّ - ﷺ - على عَائِشَةَ فَقَالَ: \"أعِنْدَكُمْ شَيْ؟ \". قَالَتْ: لَا، إِلَّا شَيْءٌ بَعَثَتْ بِهِ أُمُّ عَطيَّةَ مِنَ الشَّاةِ التِي بَعَثَتْ إِلَيْهَا مِنَ الصَّدَقَةِ. قَالَ: \"إِنَّهَا قَدْ بَلَغَتْ مَحِلَّهَا\".\nالشرح:\nفي حديث عائشة جواز تحري الهدية ابتغاء مرضات المهدي إليه، وفي حديث ابن عباس إهداء الأقط والسمن والأضب، والأقط سلف بيانه في صدقة الفطر، وهو: لبن مجمد غير منزوع الزبد، والأضب:\nجمع ضب مثل: فلس وأفلس.\nوأم حُفَيد خالة ابن عباس بضم الحاء المهملة.\nوقول ابن عباس: (لو كان حرامًا ما أكل على مائدة رسول الله - ﷺ -) احتجاج حسن، وهو قول الفقهاء كافة، ونص عليه مالك في \"المدونة\" (^١)، وعنه رواية بالمنع، وعن أبي حنيفة الكراهة (^٢).\nوقد روى مالك في حديث الضب أنه - ﷺ - أمر ابن عباس وخالد بن الوليد بأكله في بيت ميمونة، وقالا له: لم لا تأكل يا رسول الله؟ فقال: \"إني يحضرني من الله حاضرة\" (^٣) يعني: الذين يناجيهم، ورائحة الضب\n_________\n(^١) \"المدونة\" ١/ ٤٢٦\n(^٢) انظر: \"مختصر الطحاوي\" ص ٤٤١.\n(^٣) \"الموطأ\" ص ٥٩٩. =","vol":"16","page":295},{"text":"ثقيلة، ولذلك تقذره خشية أن يؤدي الملائكة بريحه، ففيه من الفقه أنه يجوز للإنسان أن يتقذر ما ليس بحرام عليه لقلة عادته لأكله ولزومه.\nوقوله: (أكل على مائدته). قال الداودي: يعني القصعة والمنديل ونحوهما؛ لأن أنسًا قال: ما أكل على خوان قط، وأصل المائدة من الميد وهو العطاء يقال: مادني يميدني.\nوقال أبو عبيدة: هي فاعلة بمعنى مفعولة من العطاء (^١). وقال الزجاج: هي عندي من ماد يميد إذا تحرك. وقال ابن فارس: هي من ماد يميد إذا أطعم، وقال قوم: مادني يميدني إذا أنعشني، ومنه المائدة (^٢).\nقال: والخوان -فيما يقال- اسم أعجمي غير أني سمعت إبراهيم ابن علي القطان يقول: سئل ثعلب وأنا أسمع: أيجوز أن يقال: إن الخوان سمي بذلك؛ لأنه يتخون ما عليه؟ أي: ينتقص. فقال: ما يبعد ذلك (^٣).\nوفي حديث أبي هريرة: حرمة الصدقة عليه دون غيره، وفي آله خلاف، والأصح عندنا إلحاقهم به في الفرض دون التطوع (^٤)، وهي\n_________\n= قال ابن عبد البر في \"التمهيد\" ١٩/ ٢٣٥: أما قوله: \"إني يحضرني من الله حاضرة\". فمعناه إن صحت هذِه اللفظه؛ لأنها لا توجد في غير هذا الحديث معناها ما ظهر في حديث ابن عباس وخالد بن الوليد عن النبي - ﷺ - أنه قال فيه: \"لم يكن بأرض قومي فأجدني أعافه\". اهـ.\n(^١) \"مجاز القرآن\" ١/ ١٨٢.\n(^٢) \"مجمل اللغة\" ٢/ ٨٢٠ مادة: ميد.\n(^٣) \"مجمل اللغة\" ١/ ٣٠٧ (خون).\n(^٤) انظر: \"البيان\" ٣/ ٤٣٨، \"العزيز\" ٧/ ٤١٩.","vol":"16","page":296},{"text":"عند المالكية حرام على آله -أعني: التطوع (^١) - خلافًا لابن القاسم (^٢).\nوقال أصبغ: يكره (^٣). ذكره ابن التين.\nوقد علل الشارع كونه لا يتناولها لأنها أوساخ الناس، الصلاة والسلام لقوله: \"اليد العليا خير من اليد السفلى\" والأنبياء عليهم الصلاة والسلام منزهون عن مواضع الضعة والذلة، والصدقة لا تنبغي للأغنياء، وقد عدد الله على نبيه كونه وجده عائلًا فأغناه، فكذا حرمت عليه الصدقة، ومن أعلام نبوته عدم قبولها بخلاف الهدية. وقوله في لحم بريرة: \"هو لها صدقة ولنا هدية\".\nوقوله: \"قد بلغت محلها\" فإن الصدقة يجوز فيها تصرف الفقير بالبيع والهدية وغير ذلك؛ لصحة ملكه لها، فلما أهدتها بريرة إلى بيت مولاتها عائشة حلت لها ولرسول الله - ﷺ - وتحولت عن معنى الصدقة لملك المتصدق عليه بها، ولذلك قال: \"وهي لنا هدية\" أي: من قبلها، و\"قد بلغت محلها\" أي: صارت حلالًا بانتقالها من باب الصدقة إلى باب الهدية؛ لأن الهدية جائز أن يثيب عليها بمثلها وأضعافها على المعهود منه - ﷺ -، وليس ذلك شأن الصدقة، وقد أسلفنا هذِه المعاني فيما مضى أيضًا وأعدناها لطول العهد بها.\nوقول عبد الرحمن في زوج بريرة: (لا أدري حر أو عبد).\nالمشهور أنه عبد، وهو قول مالك والشافعي، وعليه أهل الحجاز، وهو ما ذكره النسائي عن ابن عباس (^٤)، واسمه مغيث كما سلف، وذكره\n_________\n(^١) انظر: \"المنتقى\" ٢/ ١٥٣.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٢٩٦ - ٢٩٧.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ٢٩٧.\n(^٤) النسائي ٨/ ٢٤٥ (٥٤١٧)، وسيأتي برقم (٥٢٨٠)، كتاب: الطلاق، باب: خيار الأمة تحت العبد.","vol":"16","page":297},{"text":"أبو داود والنسائي عن عائشة (^١)، وخالف أهل العراق فقالوا: كان حرًا (^٢).\nوفيه: أن للحرة أن تنكح العبد؛ لتخييره بريرة في بقائها معه وهو عبد.\nقال الداودي: والذي بعثت به أم عطية، إنما بعثت به إلى عائشة هدية، وظنت عائشة أنه إذا كان أصلها صدقة لا تحل لرسول الله - ﷺ -، وفيه دليل أنه كان قبل لحم بريرة، أو إنما تأولت أن أم عطية ابتدأت بتوجيهه وأن بريرة لم تبتدئ بإعطائه، أو يكون في أحد الحديثين وهم.\n_________\n(^١) أبو داود (٢٢٣٦)، النسائي ٦/ ١٦٥ (٣٤٥٢)، وهو عند مسلم برقم (١٥٠٤)، والترمذي برقم (١١٥٤).\n(^٢) سيأتي في حديث (٦٧٥١) معلقا من قول الحكم، وفي (٦٧٥٤) معلقا من قول الأسود.\nوروي عن عائشة عند الترمذي (١١٥٥)، والنسائي ٥/ ١٠٧ - ١٠٨ (٢٦١٤).\nقال البخاري تعقيبًا على قول الحكم والأسود: وقول الحكم مرسل، وقول الأسود منقطع، وقول ابن عباس: رأيته عبدًا، أصح اهـ وقال الترمذي: حديث حسن صحيح. اهـ.\nوقال الألباني: شاذ بلفظ: حرًا والمحفوظ بلفظ عبد. اهـ.","vol":"16","page":298},{"text":"<span data-type='title' id=toc-1873>٨ - باب مَنْ أَهْدَى إِلَى صَاحِبِهِ، وَتَحَرَّى بَعْضَ نِسَائِهِ دُونَ بَعْضٍ</span>\n٢٥٨٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّاسُ يَتَحَرَّوْنَ بِهَدَايَاهُمُ يَوْمِي. وَقَالَتْ أُمُّ سَلَمَةَ: إِنَّ صَوَاحِبِي اجْتَمَعْنَ. فَذَكَرَتْ لَهُ، فَأَعْرَضَ عَنْهَا. [انظر: ٢٥٧٤ - مسلم: ٢٤٤١ - فتح: ٥/ ٢٠٥]\n\n٢٥٨١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂، أَنَّ نِسَاءَ رَسُولِ اللهِ - ﷺ - كُنَّ حِزْبَيْنِ: فَحِزْبٌ فِيهِ عَائِشَةُ وَحَفْصَةُ وَصَفِيَّةُ وَسَوْدَةُ، وَالحِزْبُ الآخَرُ أُمُّ سَلَمَةَ وَسَائِرُ نِسَاءِ رَسُولِ اللهِ - ﷺ -، وَكَانَ المُسْلِمُونَ قَدْ عَلِمُوا حُبَّ رَسُولِ اللهِ - ﷺ - عَائِشَةَ، فَإِذَا كَانَتْ عِنْدَ أَحَدِهِمْ هَدِيَّةٌ يُرِيدُ أَنْ يُهْدِيَهَا إِلَى رَسُولِ اللهِ - ﷺ - أَخَّرَهَا، حَتَّى إِذَا كَانَ رَسُولُ اللهِ - ﷺ - فِي بَيْتِ عَائِشَةَ بَعَثَ صَاحِبُ الهَدِيَّةِ إِلَى رَسُولِ اللهِ - ﷺ - فِي بَيْتِ عَائِشَةَ.\nفَكَلَّمَ حِزْبُ أُمِّ سَلَمَةَ، فَقُلْنَ لَهَا: كَلِّمِي رَسُولَ اللهِ - ﷺ - يُكَلِّمُ النَّاسَ، فَيَقُولُ: مَنْ أَرَادَ أَنْ يُهْدِيَ إِلَى رَسُولِ اللهِ - ﷺ - هَدِيَّةً فَلْيُهْدِهِ إِلَيْهِ حَيْثُ كَانَ مِنْ بُيُوتِ نِسَائِهِ، فَكَلَّمَتْهُ أُمُّ سَلَمَةَ بِمَا قُلْنَ، فَلَمْ يَقُلْ لَهَا شَيْئًا، فَسَأَلْنَهَا. فَقَالَتْ: مَا قَالَ لِي شَيْئًا. فَقُلْنَ لَهَا: فَكَلِّمِيهِ. قَالَتْ: فَكَلَّمَتْهُ حِينَ دَارَ إِلَيْهَا أَيْضًا، فَلَمْ يَقُلْ لَهَا شَيْئًا، فَسَأَلْنَهَا. فَقَالَتْ مَا قَالَ لِي شَيْئًا. فَقُلْنَ لَهَا: كَلِّمِيهِ حَتَّى يُكَلِّمَكِ. فَدَارَ إِلَيْهَا فَكَلَّمَتْهُ، فَقَالَ لَهَا: \"لَا تُؤْذِينِي فِي عَائِشَةَ، فَإِنَّ الوَحْيَ لَمْ يَأْتِنِي، وَأَنَا فِي ثَوْبِ امْرَأَةٍ إِلَّا عَائِشَةَ\". قَالَتْ: فَقَالَتْ: أَتُوبُ إِلَى اللهِ مِنْ أَذَاكَ يَا رَسُولَ اللهِ.\nثُمَّ إِنَّهُنَّ دَعَوْنَ فَاطِمَةَ بِنْتَ رَسُولِ اللهِ - ﷺ -، فَأَرْسَلْتْ إِلَى رَسُولِ اللهِ - ﷺ - تَقُولُ: إِنَّ نِسَاءَكَ يَنْشُدْنَكَ اللهَ العَدْلَ فِي بِنْتِ أَبِي بَكْرٍ. فَكَلَّمَتْهُ. فَقَالَ: \"يَا بُنَيَّةُ، أَلَا تُحِبِّينَ مَا أُحِبُّ\". قَالَتْ: بَلَى. فَرَجَعَتْ إِلَيْهِنَّ فَأَخْبَرَتْهُنَّ، فَقُلْنَ: ارْجِعِي إِلَيْهِ. فَأَبَتْ أَنْ تَرْجِعَ، فَأَرْسَلْنَ زَيْنَبَ بِنْتَ جَحْشٍ، فَأَتَتْهُ فَأَغْلَظَتْ، وَقَالَتْ: إِنَّ نِسَاءَكَ يَنْشُدْنَكَ اللهَ","vol":"16","page":299},{"text":"العَدْلَ في بِنْتِا ابن أَبِي قُحَافَةَ. فَرَفَعَتْ صَوْتَهَا، حَتَّى تَنَاوَلَتْ عَائِشَةَ وَهْيَ قَاعِدَة فَسَبَّتْهَا، حَتَّى إِنَّ رَسُولَ اللهِ - ﷺ - لَيَنْظُرُ إِلَى عَائِشَةَ هَلْ تَكَلَّمُ، قَالَ: فَتَكَلَّمَتْ عَائِشَةُ تَرُدّ عَلَى زَيْنَبَ حَتَّى أَسْكَتَتْهَا. قَالَتْ: فَنَظَرَ النَّبِيُّ - ﷺ - إِلَى عَائِشَةَ وَقَالَ: \"إِنَّهَا بِنْتُ أَبِي بَكرٍ\". [انظر: ٢٥٧٤ - مسلم: ٢٤٤١ - فتح: ٥/ ٢٠٥]\nقَالَ البُخَارِيُّ: الكَلَامُ الأخَيرُ قِصَّة فَاطِمَةَ يُذْكَرُ عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ رَجُلٍ، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ. وَقَالَ أَبُو مَرْوَانَ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ: كَانَ النَّاسُ يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ. وَعَنْ هِشَامٍ، عَنْ رَجُلٍ مِنْ قُرَيْشٍ، وَرَجُلٍ مِنَ الَموَالِي، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الَحارِثِ بْنِ هِشَامٍ: قَالَتْ عَائِشَة: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - فَاسْتَأْذَنَتْ فَاطِمَةُ.\nفيه حديث عائشة: كَانَ النَّاسُ يَتَحَرَّوْنَ بِهَدَايَاهُمُ يَوْمِي. ثم ساقه بطوله، وفي آخره: عن هشام عَنْ رَجُلٍ مِنْ قُرَيْشٍ، وَرَجُلٍ مِنَ المَوَالِي، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامٍ قال: قَالَتْ عَائِشَةُ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - فَاسْتَأْذَنَتْ فَاطِمَةُ.\nوهذا أخرجه مسلم (^١) عن حسن الحلواني وأبي بكر بن النضر (^٢) وعبد بن حميد، ثلاثتهم: عن يعقوب بن إبراهيم بن سعد، [عن أبيه] (^٣) عن صالح بن كيسان، عن محمد بن عبد الله بن قهزاذ، عن عبد الله بن عثمان، عن ابن المبارك، عن يونس، عن الزهري.\n_________\n(^١) برقم (٢٤٤٢) كتاب: \"فضائل الصحابة\" باب: فضل عائشة ﵂.\n(^٢) في الأصل: أبو بكر بن أبي النضر، وهو خطأ والمثبت هو الصواب كما في مسلم و\"تحفة الأشراف\" (١٧٥٩٠).\n(^٣) ساقطه من النسخ، وهي مثبتة من صحيح مسلم.","vol":"16","page":300},{"text":"ولما رواه النسائي (^١) من طريق يعقوب بن إبراهيم (^٢) وشعيب بن أبي حمزة، عن الزهري، قال: وكذلك رواه موسى بن أعين، عن معمر، عن الزهري.\nورواه عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن عائشة.\nورواه يحيى بن صالح الوحاظي، عن إسحاق بن يحيى الكلبي، عن الزهري، عن أبي بكر بن عبد الرحمن بن الحارث بن هشام، عن عائشة ولم يتابع عليه.\nورواه ابن عيينة وزياد بن سعد، عن الزهري، عن علي بن الحسين مرسلًا.\nقال الذهلي محمد بن يحيى: ورواه أبو مروان الغساني أيضًا عن هشام، عن أبيه، عن عائشة، والصواب حديث الزهري، عن محمد بن عبد الرحمن، عن عائشة (^٣).\nوقوله قبل ذلك: (وقال أبو مروان: عن هشام، عن عروة) أبو مروان اسمه يحيى بن أبي زكريا (^٤) الغساني، وأصله من الشام نزل واسط (^٥).\n_________\n(^١) \"السنن الكبرى\" ٥/ ٢٨١، ٢٨٢ (٨٨٩٢، ٨٨٩٣).\n(^٢) في المطبوع من \"سنن النسائي الكبرى\" ٥/ ٢٨١ وكذا في \"التحفة\" عن أبيه، أي: إبراهيم بن سعد عن صالح عن الزهري.\n(^٣) انظر: \"تحفة الأشراف\" ١٢/ ٢٩٧ - ٢٩٨ (١٧٥٩٠).\n(^٤) ورد بهامش الأصل ما نصه: ضعفه أبو داود، توفي سنة ١٨٨ هـ.\n(^٥) روى عن: إسماعيل بن أبي خالد، وهشام بن عروة، ويونس بن عبيد.\nروى عنه: أبو سفيان، أيوب بن أبي هند الحراني، ومحمد بن حرب النشائي.\nقال أبو حاتم: شيخ، ليس بمشهور. وقال أبو عبيد الآجري عن أبي داود:\nضعيف. قال البخاري: مات سنة ثمان وثمانين ومائة، وقال محمد بن الوزير الواسطي: مات سنة تسعين ومئة.=","vol":"16","page":301},{"text":"وهذا الحديث تقدم بعضه في الباب قبله، وفيه هنا زيادات، منها: أن نساءه كن حزبين.\nوقوله في زينب: (فأغلظت، وقالت: إن نساءك ينشدنك العدل في ابنة أبي قحافة). قيل: إنا ذلك على ما ظهر لها، ولا بأس أن يحابي بعض نسائه إذا لم ينقص من لوازم الباقيات شيئًا، وفيه إدلال زينب لقرابتها منه، ولأن الله أنكحها منه، كانت تقول لنسائه: كلكن زوجكن الأولياء، إلا أنا فإن الله زوجني إياه (^١). وكانت بنت عمته، وكانت تسامي عائشة وقد سألها - ﷺ - حين قال أهل الإفك ما قالوا في عائشة فقالت: أحمي سمعي وبصري! ما علمت عليها إلا خيرًا. قالت عائشة: فعصمها الله بالورع (^٢).\nوفيه: أن الناس لم يكونوا يتحرون يوم عائشة بأمره.\nوفيه: كما قال الداودي: عذره - ﷺ - لزينب. قال ابن التين: ولا أدري من أين أخذه.\nوقوله: \"إنها بنت أبي بكر\" أي: يعلم مناقب مضر ومثالبها، ولما أمر حسان أن يهجو قريشًا. قال: \"امض إلى أبي بكر فإنه أعلم مثالب العرب\"، وكان من أعلم الناس، وكان أعلمهم به بعده جبير بن مطعم، تعلم من أبي بكر.\n_________\n= انظر ترجمته في: \"التاريخ الكبير\" ٨/ ٢٤٧ (٢٩٧٥)، \"الجرح والتعديل\" ٩/ ١٤٦ (٦١٤)، \"تهذيب الكمال\" ٣١/ ٣١٤ - ٣١٥ (٦٨٢٨).\n(^١) سيأتي من حديث أنس برقم (٧٤٢٠) كتاب: التوحيد.\n(^٢) سيأتي برقم (٢٦٦١) كتاب: الشهادات.","vol":"16","page":302},{"text":"قال المهلب: وفيه من الفقه أنه ليس على الزوج حرج في إيثار بعض نسائه بالتحف والطرف من المأكل، وإنما يلزمه العدل في المبيت والمقام معهن، وإقامة نفقاتهن، وما لا بد منه من القوت والكسوة، وأما غير ذلك فلا.\nوفيه: تحري الناس بالهدايا أوقات المسرة ومواضعها من المهدى إليه ليزيد بذلك في سروره.\nوفيه: أن الرجل يسعه السكوت بين نسائه إذا تناظرن في ذلك، ولا يميل مع بعضهن علي بعض، كما سكت - ﵇ - حين تناظرت زينب وعائشة، ولكن قال أخيرًا: \"إنها بنت أبي بكر\" ففيه إشارة إلى التفضيل بالشرف والفهم.","vol":"16","page":303},{"text":"<span data-type='title' id=toc-1874>٩ - باب مَا لَا يُرَدُّ مِنَ الهَدِيَّةِ</span>\n٢٥٨٢ - حَدَّثَنَا أَبُو مَعْمَرٍ حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا عَزْرَةُ بْنُ ثَابِتٍ الأَنْصَارِيُّ قَالَ: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ قَالَ: دَخَلْتُ عَلَيْهِ فَنَاوَلَنِي طِيبًا، قَالَ: كَانَ أَنَسٌ ﵁ لَا يَرُدُّ الطِّيبَ. قَالَ وَزَعَمَ أَنَسٌ أَنَّ النَّبِيَّ - ﷺ - كَانَ لَا يَرُدُّ الطِّيبَ. [٥٩٢٩ - فتح: ٥/ ٢٠٩]\nذكر فيه حديث ثُمَامَةَ بْنِ عَبْدِ اللهِ قَالَ: دَخَلْتُ عَلَيْهِ فَنَاوَلَنِي طِيبًا، قَالَ: كَانَ أَنَسٌ لَا يَرُدُّ الطِّيبَ. قَالَ: وَزَعَمَ أَنَسٌ أَنَّ النَّبِيَّ - ﷺ - كَانَ لَا يَرُدُّ الطِّيبَ.\nويأتي في اللباس أيضًا (^١)، وأخرجه الترمذي في الاستئذان وصححه، والنسائي في الوليمة والزينة (^٢).\nالشرح:\nالضمير في قوله: (دخلت عليه) على أنس؛ لأنه جده والراوي عنه، وإنما كان لا يرد الطيب لمناجاته الملك، كما كان لا يأكل الثوم وما شاكله، وكان مما حبب إليه من الدنيا حيث قال: \"حبِّب إليَّ من دنياكلم الطيب والنساء، وجعلت قرة عيني في الصلاة\" (^٣) فكان أنس يتبع آثاره اقتداء به، وكذا ابن عمر في خضابه وإهلاله، ومسه الأركان اليمانية، والتحري في منازله، وكان أشبه الناس برسول الله - ﷺ - وأشبه\n_________\n(^١) برقم (٥٩٢٩) باب: من لم يرد الطيب.\n(^٢) الترمذي (٢٧٨٩)، والنسائي ٨/ ١٨٩.\n(^٣) رواه من حديث أنس: أحمد ٣/ ١٢٧، محمد بن نصر في \"تعظيم قدر الصلاة\" (٣٢٢، ٣٢٣)، والنسائي ٧/ ٦١ - ٦٢، والحاكم ٢/ ١٦٠ وقال: صحيح على شرط مسلم، وقال الألباني في تعليقه في \"المشكاة\" (٥٢٦١): إسناده حسن.","vol":"16","page":304},{"text":"ولده به سالم، وكذا كان ابن مسعود يتحرى الاقتداء بأفعاله، وكان علقمة أشبه الناس به وكان إبراهيم النخعي أشبه الناس بعلقمة. وقال - ﵇ - في جعفر: \"أشبهت خَلقي وخُلقي\" (^١).\nوفي الحديث دلالة أن من الهدايا ما يرد لعلة إذا كان لذلك وجه، وأن الطيب لا وجه لرده؛ لأنه من المباحات المستحسنات.\nفائدة:\nفي الترمذي، -وقال: غريب- من حديث ابن عمر مرفوعًا: \"ثلاث لا ترد: الوسائد، والدهن، واللبن\" (^٢).\n_________\n(^١) يأتي برقم (٤٢٥١) كتاب: المغازي، باب: عمرة القضاء.\n(^٢) برقم (٢٧٩٠)، وحسنه الألباني في \"صحيح الترمذي\" (٢٢٤١).","vol":"16","page":305},{"text":"<span data-type='title' id=toc-1875>١٠ - باب مَنْ رَأَى الهِبَةَ الغَائِبَةَ جَائِزَةً</span>\n٢٥٨٣ و٢٥٨٤ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ عَنِ ابْنِ شِهَابٍ قَالَ ذَكَرَ عُرْوَةُ أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ ﵄ وَمَرْوَانَ أَخْبَرَاهُ أَنَّ النَّبِيَّ - ﷺ - حِينَ جَاءَهُ وَفْدُ هَوَازِنَ قَامَ فِي النَّاسِ، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّ إِخْوَانَكُمْ جَاءُونَا تَائِبِينَ، وَإِنِّي رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يُطَيِّبَ ذَلِكَ فَلْيَفْعَلْ، وَمَنْ أَحَبَّ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ اللهُ عَلَيْنَا\". فَقَالَ النَّاسُ: طَيَّبْنَا لَكَ. [انظر: ٢٣٠٧، ٢٣٠٨ - فتح: ٥/ ٢٠٩]\nفيه عن ابن شهاب قَالَ: ذَكَرَ عُرْوَةُ أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ وَمَرْوَانَ أَخْبَرَاهُ أَنَّ النَّبِيَّ - ﷺ - حينَ جَاءَهُ وَفْدُ هَوَازِنَ قَامَ فِي النَّاسِ، فَأثْنَي عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّ إِخْوَانَكُمْ جَاءُونَا تَائِبِينَ، وَإِنِّي قد رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سبْيَهُمْ، فَمَنْ أَحَبَّ أَنْ يُطَيِّبَ ذَلِكَ فَلْيَفْعَلْ\" .. الحديث، وفي آخره: فَقَالَ النَّاسُ: قد طَيَّبْنَا لَكَ.\nقال المهلب: هبة الشيء الغائب جائزة عند العلماء، ولا أعلم في ذلك خلافًا (^١).\nوفيه: أن للسلطان أن يدفع أملاك قوم إذا كان في ذلك مصلحة وائتلاف.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٩٥.","vol":"16","page":306},{"text":"<span data-type='title' id=toc-1876>١١ - باب المُكَافَأَةِ فِي الهدية </span>(^١)\n٢٥٨٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَقْبَلُ الهَدِيَّةَ وَيُثِيبُ عَلَيْهَا. لَمْ يَذْكُرْ وَكِيعٌ وَمُحَاضِرٌ عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ. [فتح: ٥/ ٢١٠]\nالمكافأة: مهموز من قولك: كفأت فلانًا إذا قابلته (^٢).\nذكر فيه حديث عيسى بن يونس، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَقْبَلُ الهَدِيَّةَ وَيُثِيبُ عَليْهَا.\nقال أبو عبد الله: لَمْ يَذْكُرْ وَكِيع وَمُحَاضِرٌ عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ.\nالشرح:\nهذا الحديث من أفراده، قال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه لا نعرفه مرفوعًا إلا من حديث عيسى بن يونس (^٣).\nوقال البزار: لا نعلم أحدًا رواه عن أبيه عن عائشة إلا عيسى بن يونس. يعني: ذكر عائشة في الإسناد تفرد به عيسى.\nووقع في كتاب الطرقي أن أبا داود أخرجه من طريق عيسى وأبي إسحاق كلاهما عن هشام.\nثم قال: وذكر أبي إسحاق مع (أبي عيسى) (^٤) لا أدري كيف هو.\n_________\n(^١) كذا في الأصل، وفي بعض النسخ: الهبة.\n(^٢) \"مجمل اللغة\" لابن فارس ٢/ ٧٨٨ مادة: (كفي).\n(^٣) الترمذي (١٩٥٣)، وعبارته: حسن غريب صحيح من هذا الوجه ..\n(^٤) كذا في الأصل، وهو خطأ، والصواب عيسى.","vol":"16","page":307},{"text":"وهو كما قال، والذي في أصول أبي داود عن عيسى بن يونس وهو ابن أبي إسحاق السبيعي (^١)، فتنبَّه لذلك.\nإذا تقرر ذلك فالمكافأة على الهبة مطلوبة؛ اقتداءً بالشارع، وعندنا لا يجب فيها ثواب مطلقًا، سواء وهب الأعلى للأسفل أو عكسه أو للمساوي (^٢).\nقال المهلب: والهدية ضربان: للمكافأة فهي بيع وجبر على دفع العوض. ولله وللصلة فلا يلزم عليها مكافأة، وإن فعل فقد أحسن.\nواختلف العلماء فيمن وهب هبة ثم طلب ثوابها وقال: إنما أردت الثواب.\nفقال مالك: ينظر فيه فإن كان مثله ممن يطلب الثواب من الموهوب له فله ذلك، مثل هبة الفقير للغني والغلام لصاحبه والرجل لأميره ومن فوقه (^٣). وهو أحد قولي الشافعي (^٤).\nوقال أبو حنيفة: لا يكون له ثواب إذا لم يشترطه (^٥). وهو قول الشافعي الثاني، قال: والهبة للثواب باطل لا تنعقد؛ لأنها بيع بثمن مجهول (^٦).\nواحتج الكوفي بأن موضوع الهبة التبرع فلو أوجبنا فيها العوض لبطل معنى التبرع وصار في معنى المعاوضات، والعرب قد فرقت\n_________\n(^١) \"سنن أبي داود\" (٣٥٣٦).\n(^٢) انظر: \"التهذيب\" للبغوي ٤/ ٥٢٩ - ٥٣٠.\n(^٣) انظر: \"عيون المجالس\" ٤/ ١٨٣٨.\n(^٤) انظر: \"التهذيب\" ٤/ ٥٣٠.\n(^٥) انظر: \"مختصر الطحاوي\" ص ١٣٨.\n(^٦) انظر: \"الأم\" ٧/ ١٠٥.","vol":"16","page":308},{"text":"بين لفظ البيع ولفظ الهبة، فجعلت لفظ البيع واقعًا على ما يستحق فيه العوض، والهبة بخلاف ذلك.\nواحتُج لمالك بحديث الباب والاقتداء به واجب؛ قال تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] وروى أحمد في \"مسنده\" وابن حبان في \"صحيحه\" من حديث ابن عباس أن أعرابيًا وهب للنبي - ﷺ - هبة فأثابه عليها وقال: \"رضيت؟ \" قال: لا. فزاده قال: \"رضيت؟ \" قال: لا. فزاده قال: \"رضيت؟ \" قال: نعم. قال النبي - ﷺ -: \"لقد هممت ألا أتهب هبة إلا من قرشي أو أنصاري أو ثقفي\" (^١).\nوعن أبي هريرة نحوه، رواه أبو داود والنسائي والترمذي، وقال: حسن. والحاكم، وقال: صحيح على شرط مسلم (^٢).\nوهو دال على الثواب فيها (^٣) وإن لم يشرطه؛ لأنه أثابه وزاده منه حتى بلغ رضاه.\nاحتج به من أوجبه، قال: ولو لم يكن واجبًا لم يشبه ولم يرده، ولو أثاب تطوعًا لم يلزمه الزيادة، وكان ينكر على الأعرابي طلبها.\nقلت: طمع في مكارم أخلاقه وعادته في الإثابة.\n_________\n(^١) أحمد ١/ ٢٩٥، وابن حبان ١٤/ ٢٩٦ (٦٣٨٤) كتاب: التاريخ، باب: ذكر إرادة المصطفي - ﷺ - ترك قبول الهدية إلا عن قبائل معروفة. وقال الهيثمي في \"المجمع\" ٤/ ١٤٨: رجال أحمد رجال الصحيح.\n(^٢) رواه أبو داود (٣٥٣٧) كتاب: أبواب الإجارة، باب: في قبول الهدا يا، والترمذي (٣٩٤٥) كتاب: المناقب، باب: في ثقيف وبني حنيفة، والنسائي ٦/ ٢٧٩ - ٢٨٠، والحاكم في \"المستدرك\" ٢/ ٦٣، وصححه الألباني في \"الصحيحة\" برقم (١٦٨٤).\n(^٣) أي: في الهبة.","vol":"16","page":309},{"text":"وأما قوله تعالى: ﴿وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا﴾ [النساء: ٨٦] فمحمول على الندب إن استدل به على كل هدية وهبة.\nقالوا: وقد روي عن عمر وعلى أنهما قالا: إذا وهب الرجل هبةً ولم يُثب منها، فهو أحق بها (^١). ولا مخالف لهما، قلت: وصححه الحاكم (^٢).\nوقال ابن التين: إذا شرط الثواب أجازه الجماعة إلا عبد الملك، وله عند الجماعة أن يردها ما لم تتغير إلا عبد الملك فألزمه الثواب بنفس القبول (^٣)، وعبارة ابن الحاجب: فإذا صرح بالثواب فإن عَيّنه فبيع وإن لم يعيّنه. فصححه ابن القاسم ومنعه بعضهم للجهل بالثمن، قال: ولا يلزم الموهوب إلا قيمتها قائمة أو فائتة.\nوقال مطرف: للواهب أن يأبى إن كانت قائمةً. وفي تعين الدنانير والدراهم.\nثالثها (^٤) لابن القاسم: إلا الحطب والتِّبن وشِبْهَهُ وليس له الرجوع في الثواب بعد تعينه وإن لم يقبض (^٥).\n_________\n(^١) رواهما عبد الرزاق ٩/ ١٠٦ - ١٠٧ (١٦٥٢٤، ١٦٥٢٦)، وابن أبي شيبة ٤/ ٢٢٤ (٢١٦٩٣، ٢١٦٩٦) موقوفًا عليهما.\n(^٢) الذي في \"المستدرك\" ٢/ ٥٢ عن ابن عمر مرفوعًا.\n(^٣) انظر: \"عقد الجواهر الثمينة\" ٣/ ٩٨٧.\n(^٤) هكذا في الأصل، ولم ينقل المصنف النوعين الأولين من المصدر الذي نقل منه.\n(^٥) \"جامع الأمهات\" ص ٢٩٣.","vol":"16","page":310},{"text":"<span data-type='title' id=toc-1877>١٢ - باب الهِبَةِ لِلْوَلَدِ</span>\nوَإِذَا أَعْطَى بَعْضَ وَلَدِهِ شَيْئًا لَمْ يَجُزْ، حَتَّى يَعْدِلَ بَيْنَهُمْ وَيُعْطِيَ الآخَرِينَ مِثْلَهُ، وَلَا يُشْهَدُ عَلَيْهِ. وَقَالَ النَّبِيُّ - ﷺ -: \"اعْدِلُوا بَيْنَ أَوْلَادِكُمْ فِي العَطِيَّةِ\". [٢٥٨٧]\nوَهَلْ لِلْوَالِدِ أَنْ يَرْجِعَ فِي عَطِيَّتِهِ؟ وَمَا يَأْكُلُ مِنْ مَالِ وَلَدِهِ بِالمَعْرُوفِ وَلَا يَتَعَدَّى؟ وَاشْتَرَى النَّبِيُّ - ﷺ - مِنْ عُمَرَ بَعِيرًا، ثُمَّ أَعْطَاهُ ابْنَ عُمَرَ، وَقَالَ: \"اصْنَعْ بِهِ مَا شِئْتَ\" [انظر:٢١١٥]\n\n٢٥٨٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، وَمُحَمَّدِ بْنِ النُّعْمَانِ بْنِ بَشِيرٍ أَنَّهُمَا حَدَّثَاهُ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، أَنَّ أَبَاهُ أَتَى بِهِ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: إِنِّي نَحَلْتُ ابْنِي هَذَا غُلَامًا. فَقَالَ: \"أَكُلَّ وَلَدِكَ نَحَلْتَ مِثْلَهُ؟ \". قَالَ: لَا. قَالَ: \"فَارْجِعْهُ\". [٢٥٨٧، ٢٦٥٠ - مسلم: ١٦٢٣ - فتح: ٥/ ٢١١]\nثم ساق حديث النعمان بن بشير أَنَّ أَبَاهُ أَتَى بِهِ إِلَى النبي - ﷺ - فَقَالَ: إِنِّي نَحَلْتُ ابني هذا غُلَامًا. فَقَالَ: \"أَكُلَّ وَلَدِكَ نَحَلْتَ مِثْلَهُ؟ \". قَالَ: لَا. قَالَ: \"فَارْجِعْهُ\".\nالشرح:\nهذا التبويب منتزع من حديث النعمان بن بشير.\nوقوله: ولا يشهد عليه. قال ابن بطال: معناه الرد لفعل الأب إذا فضّل بعض بنيه، وأنه لا يسع الشهود أن يشهدوا على ذلك إذا تبين لهم الميل من الأب كما لم يشهد الشارع على عطية بشير ابنه النعمان دون أخوته، وكان ذلك سُنّة من الشارعِ ألا يشهد على عطية","vol":"16","page":311},{"text":"تبين فيها الجور (^١).\nقلت: هذا تأويل من منع، وهو الظاهر، ومن قال: خالف المستحب، أجاب بأنه قد أَذِن في الشهادة وقال: \"أشهد على هذا غيري\".\nوقد يجاب بأنه من باب التهكم، وقد ذكره البخاري في كتاب: الشهادات، وقال فيه: \"لا أشهد على جور\" (^٢).\nوقوله: وقال النبي - ﷺ -: \"اعدلوا بين أولادكم في العطية\" قد أسنده في الباب بعده بدون لفظ العطية (^٣).\nوقوله: (وهل للوالد أن يرجع في عطيته)؟\nقد أسند بعده قوله: فارجعه.\nومراده إذا جاز له ارتجاع هبته -كما في الحديث- جاز الأكل.\nوهذا يدل على أن مذهبه الصحة، كما سيأتي.\nوقوله: (وما يأكل من مال ولده). إلى آخره. هذا في حديث عمرو بن شعيب، عن أبيه، عن جده عند الحاكم مرفوعًا (^٤)، وحسنه الترمذي من حديث عائشة (^٥).\n_________\n(^١) ابن بطال ٧/ ١٠٣.\n(^٢) سيأتي برقم (٢٦٥٠).\n(^٣) سيأتي برقم (٢٥٨٧) كتاب: الهبة، باب: الإشهاد في الهبة.\n(^٤) رواه الحاكم ٢/ ٤٦ - بغير هذا الإسناد- من طريق عمارة بن عمير، عن عمته، عن عائشة مرفوعًا، وقد تقدم تخريجه بهذا الإسناد في شرح حديث (٢٠٧٣ - ٢٠٧٥) وعزاه المصنف هناك لأبي داود.\n(^٥) \"سنن الترمذي\" (١٣٥٨). وهو حديث صحيح تقدم تخريجه في شرح حديث ٢٠٧٣ - ٢٠٧٥ وعزاه المصنف هناك للنسائي.","vol":"16","page":312},{"text":"قال ابن المنير: جميع ما في هذِه الترجمة يظهر استخراجه من حديث النعمان إلا هذا (^١).\nووجه مناسبة هذِه الزيادة أن الاعتصار انتزاع، وكأنه حقق معناه من الحديث ويُمَكّن الأب منه بالوفاق على أن له أن يأكل من ماله، فإذا انتزع ما يأكله من ماله الأصلي، ولم يتقدم له فيه ملك، فلأن ينتزع ما وهبه بحقه السابق فيه أولى، واشتراؤه من عمر البعير وإعطاؤه ابن عمر قد سلف قريبًا مسندًا (^٢)، وهو دال على ما بوب به البخاري من التسوية بين الأبناء في الهبة لأنه - ﵇ - لو سأل عمر أن يهب البعير لابنه عبد الله لم يكن عدلًا بين بني عمر، فلذلك اشتراه ووهبه لابنه عبد الله، ولو أشار على عمر ليهبه لابنه عبد الله لبادر إلى ذلك، وهذا من لطيف تبويبه، وإن كان يحتمل أنه - ﵇ - اشتراه ثم بدا له بعد ذلك هبته لابن عمر، وفي ذلك إشارة إلى أنّ غير الأبّ لا يلزمه التسوية فيما يهبه بعض ولد الرجل كما يلزم الأب أو يستحب في ولده لما جبل الله النفوس عليه من الغضب عند أثرة الأباء بعض بنيهم دون بعض، ولو لزمت التسوية بين الأخوة من غير الأب كما لزمت من الأب لما وهب - ﵇ - أحد بني عمر دون أخوته.\nوحديث النعمان أخرجه مسلم أيضًا (^٣).\nوله ألفاظ منها: أعطاني عطية فقالت عمرة بنت رواحة: لا أرضى؛\nحتى تُشهد رسول الله - ﷺ -. فأتاه فقال: إني أعطيت ابني من عمرة عطية، فأمرتني أن أشهدك. فقال: \"أعطيت سائر ولدك مثل هذا؟ \" قال: لا.\n_________\n(^١) \"المتواري\" ص ٢٧٧.\n(^٢) سلف برقم (٢١١٥) كتاب: البيوع، باب: إذا اشترى شيئًا فوهب من ساعته.\n(^٣) مسلم (١٦٢٣) كتاب: الهبات، باب: كراهية تفضيل الأولاد في الهبة.","vol":"16","page":313},{"text":"قال: \"فاتقوا الله واعدلوا بين أولادكم\" (^١) قال: فرجع فرد عطيته.\nوفي لفظ: \"لا تشهدني على جور\" (^٢).\nوفي لفظ سلف: \"لا أشهد على جور\" وقال أبو حريز، عن الشعبي: \"لا، لا أشهد على جور\" (^٣).\nووصله ابن حبان من حديث الفضيل عنه (^٤) -وهو ابن ميسرة كما بينه الطبراني (^٥) - ولمسلم: \"فأشهد على هذا غيري\"، ثم قال: \"أيسرك أن يكونوا لك في البر سواء\" قال: بلى، قال: \"فلا آذن\" (^٦). وفي لفظ: \"ليس يصلح هذا\" (^٧). قال ابن عون: فحدثت به محمدًا فقال: إنما يحدثنا أنه قال: \"قاربوا بين أبنائكم\" (^٨).\nوفي لفظ لأبي داود أنه قال للغلام: \"رده\" (^٩).\nوله: \"اعدلوا بين أبنائكم، أعدلوا بين أبنائكم\" (^١٠).\nوله أنه تصدق عليه به (^١١).\n_________\n(^١) هو الحديث التالي في الشرح.\n(^٢) يأتي برقم (٢٦٥٠) كتاب: الشهادات، باب: لا يشهد على شهادة جورٍ إذا أشهد.\n(^٣) التخريج السابق.\n(^٤) ابن حبان ١١/ ٥٠٦ (٥١٠٧) كتاب: الهبة.\n(^٥) الطبراني ٢٤/ ٣٣٨ (٨٤٥).\n(^٦) مسلم (١٦٢٣) (١٧) كتاب: الجهاد، باب: كراهية تفضيل بعض الأولاد.\n(^٧) مسلم (١٦٢٤) كتاب: الهبات، باب: كراهية تفضيل بعض الأولاد في الهبة.\n(^٨) أحمد ٤/ ٢٧٨.\n(^٩) أبو داود (٣٥٤٣).\n(^١٠) أبو داود (٣٥٤٤).\n(^١١) النسائي ٦/ ٢٦١.","vol":"16","page":314},{"text":"وله: \"ألك ولد غيره\" قال: نعم، فصف بيده بكفه أجمع كذا: \"ألا سويت بينهم\" (^١)، وللنسائي: إني نحلت ابني غلامًا فإن شئت أن أنفذه أنفذته، قال: \"لا، فاردده\" (^٢).\nوللإسماعيلي في \"صحيحه\": \"هذا جور\" وهَجَّنه.\nوللبزار: \"إن لبنيك عليك من الحق أن تعدل بينهم، كما أن لك عليهم من الحق أن يبروك\" (^٣).\nوللطبراني: \"لا أشهد على حيف\".\nوله: \"اعدلو ابين أولادكم\".\nقالها ثلاثًا. ولعبد الرزاق في \"مصنفه\" عن ابن جريج: أنا ابن طاوس، عن أبيه أنه - ﵇ - مر ببشير فقال له بشير: أشهد أني قد نحلت ابني هذا عبدًا أو أمة.\nوفيه: \"فإني لا أشهد إلا على الحق\" (^٤).\nإذا تقرر ذلك فالكلام عليه من أوجه:\nأحدها:\nقال ابن حبان في \"صحيحه\": تباين ألفاظ هذِه القصة يوهم تضاد الخبر وليس كذلك؛ لأن النحل من بشير لابنه كان في موضعين متباينين؛ وذلك أنه أول ما ولد أبتْ عمرة أن تربيه؛ حتى يجعل له حديقة ففعل، وأراد الإشهاد على ذلك، فقال - ﵇ -: \"لا تشهدني\n_________\n(^١) النسائي ٦/ ٢٦٢.\n(^٢) النسائي ٦/ ٢٥٨ - ٢٥٩.\n(^٣) البزار في \"البحر الزخار\" ٨/ ٢١٧ (٣٢٦٥).\n(^٤) \"مصنف عبد الرزاق\" ٩/ ٩٨ (١٦٤٩٦).","vol":"16","page":315},{"text":"إلا على عدل، فإني لا أشهد على جور\" على ما جاء في خبر أبي حريز فلما أتى على الصبي مدة. قالت عمرة لبشير: انحل ابني هذا فالتوى عليها سنة أو سنتين. على ما في خبر أبي حيان والمغيرة عن الشعبي فنحله غلامًا فلما جاء إلى رسول الله - ﷺ - ليشهده فقال: \"لا تشهدني على جور\".\nقال: ويشبه أن يكون أبا النعمان قد نسي الحكم الأول وتوهم أنه قد نسخ وقوله ثانيًا: \"لا تشهدني على جور\" زيادة تأكيد في نفي جوازه.\nوالدليل على أن النحل في الغلام للنعمان كان ذلك وهو مترعرع أن في خبر عاصم عن الشعبي أنه - ﵇ - قال له: \"ما هذا الغلام الذي معك\"\nقال: أعطانيه أبي، فدلتك هذِه اللفظة أن هذا النحل الذي في خبر أبي حريز في الحديقة أن أمه امتنعت من تربيته عندما ولدته ضد قول من زعم أن أخبار المصطفي متضادة (^١).\nالثاني:\nاختلف العلماء في الرجل ينحل ولده دون بعض على قولين:\nأحدهما: لا يجوز ذلك، قال طاوس: لا يجوز ولا رغيفًا محرقًا (^٢).\nوهو قول عروة ومجاهد، وبه قال أحمد وإسحاق قال إسحاق: فإن فعل فالعطية باطلة وإن مات الناحل فهو ميراث بينهم (^٣).\nواحتجوا بحديث الباب وردِّه عطية النعمان وقال له: \"اتقوا الله واعدلوا\"، و\"لا أشهد على جور\"، و\"إلا على الحق\".\n_________\n(^١) \"صحيح ابن حبان\" ١١/ ٥٠٧ (٥١٠٧).\n(^٢) انظر: \"التمهيد\" ٧/ ٢٢٩.\n(^٣) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٢٠، \"المغني\" ٨/ ٢٥٦، \"المحلى\" ٩/ ١٤٣.","vol":"16","page":316},{"text":"قال ابن عبد البر: لا يجوز لأحد أن يفضل بعض ولده على بعض، فإن فعل لم ينفذ وفسخ (^١)، وبه قال داود وأصحابه (^٢). وقال الخرقي في \"مختصره\" عنه وإذا فاضل بعض ولده في العطية أمره برده كما فعل رسول الله - ﷺ - فإن مات ولم يرده فقد ثبت لمن وهب له إذا كان ذلك في صحته (^٣)، وقال ابن حبان في \"صحيحه\": لا يجوز (^٤). وبسطه بسطًا شافيًا.\nوثانيهما: الجواز، وهو الأشهر عن مالك، وبه قال الكوفيون والشافعي، وإن كانوا يستحبون التسوية بينهم، ذكرانًا كانوا أو إناثًا (^٥).\nوقال عطاء وطاوس: يجعل للذكر مثل حظ الأنثيين كقسمة الإرث (^٦).\nوهو قول شريح والثوري (^٧) ومحمد بن الحسن (^٨) وأحمد\n_________\n(^١) \"التمهيد\" ٧/ ٢٢٦.\n(^٢) انظر: \"المحلى\" ٩/ ١٤٣.\n(^٣) \"مختصر الخرقي\" ص ٦٧.\n(^٤) \"صحيح ابن حبان\" ١١/ ٥٠٨ (٥١٠٧).\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٤٢ - ١٤٣، \"الاستذكار\" ٢٢/ ٢٩٣، \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٢٠.\n(^٦) أما عطاء فنعم، انظر: \"التمهيد\" ٧/ ٢٣٤، \"المغني\" ٨/ ٢٥٩، \"المحلى\" ٩/ ١٤٣، وأما طاوس فقد ذكره ابن المنذر في \"الإشراف\" ٢/ ٢٢١، مع القائلين بالتسوية بين الذكر والأنثى، وكذلك ذكر عطاء.\n(^٧) أما شريح فنعم، انظر: \"رءوس المسائل\" ٢/ ٦٦٤، \"المغني\" ٨/ ٢٥٩، \"المحلى\" ٩/ ١٤٣، وأما الثوري فقد ذكره ابن عبد البر في \"التمهيد\" ٧/ ٢٣٤، و\"الاستذكار\" ٢٢/ ٢٩٧، وابن المنذر في \"الإشراف\" ٢/ ٢٢١ مع القائلين بالتسوية بين الذكر والأنثى.\n(^٨) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٤٢.","vol":"16","page":317},{"text":"وإسحاق (^١)، وبعض المالكية (^٢)، وبعض الشافعية (^٣)، ومن حجة من منع أنه مؤدٍ إلى قطع الرحم والعقوق، فيجب أن يكون ممنوعًا؛ لأنه لا يجوز عليه - علية السلام - أن يحث على صلة الرحم ويجيز ما يؤدي إلى قطعها، قالوا: وكان النعمان وقت ما نحله أبوه صغيرًا، وكان أبوه قابضًا له؛ لصغره عنه، فلما قال: \"اردده\" بعدما كان في حكم ما قبض، دل على أن النحل لبعض ولده لا ينعقد ولا يملكه المنحول.\nومن حجة المجيز أن حديث النعمان لا دليل فيه على أنه كان حينئذٍ صغيرًا، ولعله كان كبيرًا ولم يكن قبضه.\nوقوله: (فأشهد على هذا غيري) خلاف ما في الحديث الأول، وهذا قول لا يدل على فساد العقد الذي عقد للنعمان؛ لأنه - ﵇ - قد يتوقى الشهادة على ما له أن يشهد عليه.\nوقوله: (أشهد على هذا غيري) دليل على صحة العقد، وقد أمره - ﵇ - بالتسوية بينهم؛ ليستووا جميعًا في البر، وليس في شيء من هذا فساد العقد على التفضيل، وكان كلامه - ﵇ - على سبيل المشورة، وعلى ما ينبغي أن يفعل عليه إن آثر فعله، وكان - ﵇ - إذا قسم شيئًا بين أهله سوى بينهم جميعًا وأعطى المملوك كما يعطي الحر، ليس ذلك على الوجوب، ولكن من باب الإحسان.\nوقد روى معمر، عن الزهري، عن أنس قال: كان مع رسول الله - ﷺ - رجل فجاء ابن له فقبله وأجلسه على فخذه، ثم جاءت ابنة له فأجلسها\n_________\n(^١) انظر: \"رؤوس المسائل\" ٢/ ٦٦٤، \"المغني\" ٨/ ٢٥٩.\n(^٢) انظر: \"إكمال المعلم\" ٥/ ٣٤٩.\n(^٣) انظر: \"مسلم بشرح النووي\" ١١/ ٦٦.","vol":"16","page":318},{"text":"إلى جنبه قال: \"هلا عدلت بينهما\" (^١) أفلا ترى رسول الله - ﷺ - أراد منه التعديل بين الابن والبنت، وألا يفضل أحدهما على الآخر.\nفإن قلت فما الجواب عن قوله: \"لا أشهد على جور\". فإن ظاهره المنع.\nقلت: جوابه: أنه ليس بأشد من قوله: \"فارْجعه\".\nوهذا يدل أن العطية قد لزمت وخرجت عن يده، ولو لم تكن صحيحه لم يكن له أن يرتجع؛ لأنها ما مضت ولا صحت فيرتجع فأمره بذلك؛ لأن المستحب التسوية، ولما أجمعوا على أنه مالك لماله وأن له أن يعطيه من شاء من الناس، كذلك يجوز أن يعطيه من شاء من ولده.\nوالدليل على جواز ذلك أن الصديق نحل ابنته عائشة دون سائر ولده (^٢)، ونحل عمر ابنه عاصمًا دون سائر ولده (^٣)، ونحل عبد الرحمن ابن عوف ابنته (^٤) أم كلثوم (^٥) ولم ينحل غيرها.\nوأبو بكر وعمر إماما هدى وعبد الرحمن ونحله ولم يكن في الصحابة من أنكر ذلك.\n_________\n(^١) رواه بإسناده ومعناه البزار كما في \"كشف الأستار\" (١٨٩٣)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٨٩ وقال الهيثمي في \"المجمع\" ٨/ ١٥٦: رواه البزار فقال: حدثنا بعض أصحابنا ولم يسمه، وبقية رجاله ثقات.\n(^٢) رواه مالك في \"الموطأ\" ص ٤٦٨ - ٤٦٩.\n(^٣) ذكره الشافعي في \"اختلاف الحديث\" ص ١٧٨.\n(^٤) كذا في الأصل، وعلق عليها الناسخ لقوله: لعله من.\n[أي: ابنته من أم كلثوم، وهو الصواب، كما سيأتي من كلام المصنف بعد قليل].\n(^٥) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٨٨، وفيه: أن عبد الرحمن فضَّل بني أم كلثوم بنحل.","vol":"16","page":319},{"text":"وحجة من جعله كالفرائض قوله: \"أكل ولدك نحلت مثل هذا\" ولم يقل له: هل فضلت الذكر على الأنثى، ولو كان ذلك مستحبًّا لسأله عنه كما سأله عن التشريك في العطية، فثبت أن المعتبر عطية الكل على التسوية، وفي حديث: \"سووا بين أولادكم في العطية فلو كنت مفضلًا أحدًا لفضلت البنات\" (^١) لكنه لا يقاوم ظاهر ما في الصحيح فإن قلت: لم يكن لبشير بنت، فلذلك لم يسأله كما صرح به ابن إسحاق في \"سيره\".\nقلت: قد كان له -أي النعمان- أخت لها خبر، كما نقله المحدثون (^٢)، وأبعد من قال: يحتمل أن يكون أولاده كلهم ذكورًا.\nوقال ابن حزم: ما سلف في التطوعات أعني: التسوية، وأما النفقات الواجبة فلا، وكذا الكسوة يعطي كل واحد بحسب حاجته، وينفق على فقيرهم دون غيرهم. قال: ولا يلزمه ما ذكرنا في ولد الولد ولا في أمهاتهم ولا نسائهم ولا رقيقهم، فإن كان له ولد، فأعطاهم ثم ولد له فعليه أن يعطيه كما أعطاهم، أو شاركهم فيما أعطاهم وإن تغيرت عين العطية ما لم يَمُت أحدهم فيصير ماله لغيره، فعلى الأب حينئذٍ أن يعطي هذا الولد كما أعطى غيره، فإن لم يفعل أعطي ما ترك أبوه من رأس ماله قبل ذلك، روي ذلك عن جمهور السلف.\n_________\n(^١) رواه الطبراني ١١/ ٣٥٤، من حديث ابن عباس؛ قال الهيثمي في \"المجمع\" ٤/ ١٥٣: وفيه عبد الله بن صالح كاتب الليث. قال عبد الملك بن شعيب: ثقة مأمون ورفع من شأنه، وضعفه أحمد وغيره اهـ.\n(^٢) ورد في هامش الأصل: قال الذهبي في \"تجريده\": أخت النعمان بن بشير لها صحبة وحديث في \"السيرة\" لابن إسحاق.","vol":"16","page":320},{"text":"روى عبد الرزاق في \"مصنفه\" عن معمر، عن أيوب، عن ابن سيرين: أن سعد بن عبادة قسم ماله بين بنيه في حياته، فولد له بعد ما مات، فلقي عمر أبا بكر، فقال: ما نمت الليلة من أصل ابن سعد، هذا المولود لم يُترك له شيء. فقال أبو بكر: وأنا والله. فأتوا قيس ابن سعد فكلماه. فقال: أما شيء أمضاه سعد، فلا أرده، ولكن أُشْهِدُكُما أن نصيبي له (^١).\nقال ابن حزم: فقد زاده قيس على حقه، وإقرار أبي بكر ذلك دليل على صحة اعتدالها (^٢).\nقلت: ابن سيرين لم يولد إلا بعد وفاة أبي بكر وعمر وقرب وفاة عثمان، ولا ذَكَرَ له أحدٌ رواية عن قيس بن سعد؛ لاحتمال أن يكون سمع ذلك منه (^٣).\nقال (^٤): وأخبرنا ابن جريج: أخبرني ابن أبي مليكة أن القاسم بن محمد أخبره أن أبا بكر قال لعائشة: إني (نحلتك) (^٥) من خيبر، وإني أخاف أن أكون آثرتك على ولدي وإنك لم تحوزيه (فرديه) (^٦) على\nولدي فقالت: يا أبتاه لو كانت لي خيبر بجدادها ذهبًا لرددتها (^٧).\n_________\n(^١) \"مصنف عبد الرزاق\" ٩/ ٨٩ (١٦٤٩٨)، ورواه الطبراني ١٨/ ٣٤٧، وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٢٥: رواه الطبراني من طرق رجالها كلها ثقات اهـ.\n(^٢) \"المحلى\" ٩/ ١٤٢ - ١٤٣.\n(^٣) قال إسماعيل بن علية: كنا نسمع أن ابن سيرين ولد في سنتين بقيما من إمارة عثمان.\nانظر: \"التاريخ الكبير\" ١/ ٩١ (٢٥١)، \"تهذيب الكمال\" ٢٥/ ٣٥٣ (٥٢٨٠).\n(^٤) يعني: عبد الرزاق.\n(^٥) في الأصل: (نحلتكم)، والمثبت من \"المصنف\".\n(^٦) في الأصل: (فرديه فردته)، والمثبت من \"المصنف\".\n(^٧) \"مصنف عبد الرزاق\" ٩/ ١٠١ (١٦٥٠٨).","vol":"16","page":321},{"text":"قال ابن حزم: فهؤلاء أبو بكر وعمر (وعثمان) (^١) وقيس بن سعد وعائشة فعلوا ذلك بحضرة الصحابة أجمعين ولا يعرف لهم منهم مخالف، وقاله مجاهد وطاوس وعطاء وعروة وابن جريج وإبراهيم والشعبي وشريح وعبد الله بن شداد بن الهاد وابن شبرمة والثوري وجميع أصحابنا.\nقال: وروينا الإجازة عن القاسم وربيعة وغيرهما، وكرهه أبو حنيفة، وأجازه إن وقع.\nوذكروا من طريق ابن لهيعة عن بكير بن الأشج، عن نافع، عن ابن عمر أنه قطع ثلاثة أرؤس أو أربعة لبعض ولده دون بعض.\nقال بكير: وحدثني القاسم أنه كان مع ابن عمر إذ اشترى لرجل من الأنصار (^٢)، ثم قال له ابن عمر: هذِه الأرض لابْني واقد، فإنه مسكين نحله إياها دون ولده.\nقال ابن وهب: بلغني عن عمرو بن دينار أن عبد الرحمن بن عوف نحل ابنته من أم كلثوم بنت عقبة بن أبي معيط أربعة آلاف درهم، وله ولد من غيرها.\nوذكروا ما روينا عن ابن وهب عن سعيد بن أبي أيوب، عن بشير بن أبي سعيد، عن (محمد بن المنكدر) (^٣) أن رسول الله - ﷺ - قال: \"كل ذي مال أحق بماله\" (^٤)، وتعللوا في حديث النعمان أن أباه وهبه جميع ماله، وهو غير جيد لما أسلفناه.\n_________\n(^١) ورد بهامش الأصل: ولم يذكر عثمان في كتابه.\n(^٢) الذي وقع في \"المحلى\" ٩/ ١٤٤، و\"السنن الكبرى\" للبيهقي ٦/ ١٧٨: أرضًا من رجل من الأنصار.\n(^٣) ووقع في \"السنن الكبرى\" ٦/ ١٧٨: عمر بن المنكدر.\n(^٤) \"المحلى\" ٩/ ١٤٣ - ١٤٤.","vol":"16","page":322},{"text":"وقوله: (أشهد على هذا غيري) يريد الوعيد لقوله تعالى: ﴿فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ﴾ ليس على إباحة الشهادة على الجور والباطل لكن كما قال تعالى: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ [فصلت: ٤٠] وحاشا له - ﷺ - أن يبيح لأحد الشهادة على ما يخبر هو أنه جور أو أن يمضيه ولا يرده.\nالثالث:\nفي قوله - ﵇ -: \"اردده\" أن للأب الرجوع فيما وهب لولده وفيه قولان لأهل العلم:\nأحدهما: نعم. قال مالك: له ذلك وإن أقبضها الولد ما لم تتغير في يد ولده أو يستحدث دينًا أو تتزوج البنت بعد الهبة (^١). وقال الشافعي: له الرجوع مطلقًا (^٢)، ولم يعتبر طروء دين أو تزويجًا.\nوثانيهما: لا، وبه قال أبو حنيفة (^٣)، وحديث النعمان حجة عليه؛ لأنه - ﵇ - أمره بالرجوع فيما وهب لابنه.\nفإن قلتَ: لم يكن قبضها النعمان، فلذلك جاز الرجوع فيها.\nقلتُ: هي تلزم عند مالك بالقول ولا يفتقر في صحتها إلى القبض، ولو كان الحكم فيها يختلف بين أن تكون مقبوضة أو غير مقبوضة لاستعلم الشارع الحال، وفضل بينهما.\nوأيضًا فإن مجيئه له يُشْهِدُهُ يدل على أنه كان أقبضه، ولو كان لم يقبضه لما كان لقوله: \"ارْجعه\" معنى؛ لأنه عندكم قبل القبض لا يلزمه\n_________\n(^١) انظر: \"المدونة\" ٤/ ٣٣٧.\n(^٢) انظر: \"مختصر المزني\" ٣/ ١٢٢.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٥٣.","vol":"16","page":323},{"text":"شيء رجع فيه، وليس لقوله حكم، حجة مالك أنه لا يرجع إذا استحدث ابنه دينًا؛ لأن حق الغرماء قد وجب في مال الآبن؛ لأنهم إنما داينوه على ماله، فليس للأب أن يتلف حقوق غرماء ابنه، وكذلك البنت إنما تزوجت بمالها؛ لأن الزوج له معونة فيه وجمال في مال زوجته، وقد قال - ﵇ -: \"تنكح المرأة لمالها\" (^١) فليس للأب أن يبطل ما وجب للزوج من الحقوق في مال زوجته بأن يأخذ ذلك منها، وليس لغير الأب الرجوع عند مالك. وأكثر أهل المدينة، إلا أن عندهم أن الأم لها الرجوع أيضًا فيما وهبت لولدها إذا كان أبوهم حيًّا، هذا هو الأشهر عن مالك، وروي عنه المنع ولا يجوز عند أهل المدينة أن ترجع الأم ما وهبت ليتيم من ولدها؛ لأن الهبة لليتيم على وجه القربة لله فهي بمنزلة الصدقة عليه، ولا يجوز الرجوع في الصدقة؛ لأنها شيء لله كما لا يجوز الرجوع في العتق والوقف وأشباهه (^٢).\nوهذا فيه اضطراب عندنا في الترجيح.\nوعندنا لا رجوع إلا للأصول أبًا كان أو أمًّا أو جدًا (^٣)، وعن ابن وهب: إلحاق الجد بالأب (^٤).\n_________\n(^١) قطعة من حديث سيأتي برقم (٥٠٩٠) كتاب: النكاح، باب: الأكفاء في الدين، ورواه مسلم (١٤٦٦) كتاب: الرضاع، باب: استحباب نكاح ذات الدين.\n(^٢) انظر: \"الاستذكار\" ٢٢/ ٢٩٧ - ٢٩٨ بتصرف.\n(^٣) انظر: \"روضة الطالبين\" ٥/ ٣٧٩.\n(^٤) لم أقف على هذا القول لابن وهب، بل روى ابن وهب عن مالك في هذِه المسألة: لا يعتصر، ولا تلزمه النفقة اهـ.\nوروى أشهب عن مالك، أن الجد والجدة يعتصران كالأبوين اهـ.\nانظر: \"النوادر والزيادات\" ١٢/ ١٩٢، \"المنتقى\" ٦/ ١١٧.","vol":"16","page":324},{"text":"وعند الكوفي: لا يرجع فيما وهبه لكل ذي رحم محرم بالنسب كالابن والأخ والأخت والعم والعمة وكل من لو كان امرأة لم يحل له أن يتزوجها؛ لأجل النسب (^١).\nوقد أسلفنا أنه لا رجوع فيها، وبه قال الحسن وطاوس وأحمد وأبو ثور (^٢)، وقال مالك: يجوز الرجوع مطلقًا وهب لذي رحم أو غيره، ولا يرجع فيها وهب لله أو لصلة الرحم (^٣).\nوسيأتي إيضاح ذلك في آخر باب: هبة الرجل لامرأته (^٤).\nتنبيهات:\nأحدها: قول البخاري في الباب: (لم يجز حتى يعدل بينهم) ظاهر في نفي الجواز.\nوقال ابن التين: يصح أن يقال: مراده أن يفسخ إن وقع، مثل قول عروة وطاوس وسفيان ومن سلف، وقاله مالك مرة: إن كانت الهبة كل ماله ويصح حمله على الكراهة.\nقلت: ويؤيده ما ذكره بعد من قوله في أكله من مال ولده.\nثانيها: سأل أشهب مالكًا عن هذا الحديث فقال: ذلك في رأيي؛ لأنه كان ماله كله (^٥). قيل له: أفيرد؛ قال: إن ذلك ليقال ولقد قضى به بالمدينة فأما إذا كان البعض وأبقى البعض فلا بأس.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٥٢.\n(^٢) انظر: \"رءوس المسائل\" ٢/ ٦٦٥، \"المحلى\" ٩/ ١٤٣.\n(^٣) انظر: \"الاستذكار\" ٢٢/ ٢٩٨.\n(^٤) الباب التالي برقم (١٤).\n(^٥) انظر: \"النوادر\" ١٢/ ٢١٠، \"الاستذكار\" ٢٢/ ٢٩٣","vol":"16","page":325},{"text":"وقد نحل أبو بكر عائشة جادّ عشرين وسقًا وقال فيه عمر وعثمان ما قالا (^١)، فلو كان الحديث على البعض ماجهله أبو بكر وعمر وعثمان، وقال سحنون مثله، وعارض بعضهم هذا وقال: هذا غير حسن لقوله: \"أكل ولدك نحلته مثل هذا\" (^٢).\nفجعل الرد لعدم المساواة والفضل عن عطية أبي بكر عائشة بأنه كان أعطى إخوتها مثلها، أو أنه خصوص لها لمحبة الشارع لها، وأن إخوتها يرضون بذلك، أو حمل عروة الحديث على هذا وقال: لا يجوز بعض ماله أو كله.\nثالثها: أوَّل ابن القصار: \"أشهد على هذا غيري\". بأنه أمر بالتوثقة في العطية؛ لأنه هو الإمام ولا يحكم بعلمه وهذا على مذهبه في ذلك.\nوالجور: هو الميل، من قولهم جار السهم إذا مال. فأخبر أنه ميل إلى المعطي ولم يرد أنه ظلم.\nرابعها: مشهور مذهب مالك كما قال ابن التين أن اليسير يجوز (^٣).\nقال ابن القاسم: وأخشى عليه الإثم.\nووقع لمالك في \"العتبية\" إن أخرج البنات من حبسه إن تزوجن، فالحبس باطل (^٤).\nوقال ابن شعبان: إن من أخرج البنات بطل وقفه (^٥)، فقال بعضهم: هذا من مالك أخذ بحديث النعمان.\n_________\n(^١) تقدم تخريجه قريبًا.\n(^٢) انظر: \"المنتقى\" ٦/ ٩٢ - ٩٣.\n(^٣) انظر: \"المعونة\" ٢/ ٥٠٥، \"الكافي\" لابن عبد البر ص ٥٣٠.\n(^٤) انظر: \"النوارد والزيادات\" ١٢/ ٨.\n(^٥) انظر: \"المنتقى\" ٦/ ١٢٣.","vol":"16","page":326},{"text":"وحمله على الوجوب والصدقة كالحبس، فإن تصدق بكل ماله على أحد بنيه فقال مالك: لا أراه جائزًا (^١).\nقال ابن شعبان: ويرد.\nقال ابن المواز: ويذكر عن ابن القاسم أن من تصدق بماله كله على بعض ولده، وتبين أنه حيف وفرار من كتاب الله يرد ذلك في حياته وبعد موته وقال أصبغ: إذا جيز ذلك جاز على كل حال.\nوقد اجتمع أمر القضاة والفقهاء على هذا، وحَرَجُهُ بينه وبين الله قال محمد: صواب.\nوقال ابن القاسم: إنه مكروه وعليه البغاددة (^٢).\nقال ابن الجلاب: إلا أن يكون ماله يسيرًا.\nوحكى الداودي عن ابن القاسم أنه يرتجعه ما لم يمت فيمضي.\nوفي \"المختصر الكبير\": وقيل إن الرجل إذا تصدق بالدار على بعض ولده وهي جل ماله فلا بأس، وغيره أحسن منه (^٣).\nخامسها: النحل: العطاء، من غير عوض وكذلك النحلة، قيل النحلة: ما طابت به النفس، ولا يكون ما أكرهت عليه نحلة، قال الداودي: ناظرت بعض أصحابنا ممن تصدق ببعض ماله على أحد ولده قال: هو جائز.\nقلت: بحديث النعمان فقال لي: أجمعوا على خلافه.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٢/ ٢١٠.\n(^٢) انظر: \"النوادر والزيادات\" ١٢/ ٢١٠ - ٢١١.\n(^٣) انظر: \"النوادر والزيادات\" ١٢/ ٢١٠.","vol":"16","page":327},{"text":"فذكرت له قول عروة فقال: إنما في الحديث أنه نحله، قلت له: فقد ذكر العلة التي (رد ما فعله) (^١)، ولم يكن ينهي عن فعل الخير فسكت وقال: هذا مما أتوقف عن القول فيه؛ للأثر (ولمطابقة) (^٢) أصحابنا على جوازه لغير أثر يخالفه.\nوقال سحنون: من أعطى جميع ماله لولد أو غيره لم يجز فعله (^٣)؛ لأنه - ﵇ - لم يقبل من أحد ذلك إلا من أبي بكر نفسه.\nقلت: حمله أصحابنا على أن من قوي توكله وصبره على الضير والإضاقة يلحق به (^٤).\n_________\n(^١) كذا بالأصل.\n(^٢) كذا بالأصل، ولعل الصواب: ولإطباق.\n(^٣) انظر: \"المنتقى\" ٦/ ٩٣.\n(^٤) ورد بهامش الأصل: آخر ٩ من ٨ من تجزئه المصنف.\nورد هامش آخر نصه: ثم بلغ في السادس بعد السبعين كتبه مؤلفه.","vol":"16","page":328},{"text":"<span data-type='title' id=toc-1878>١٣ - باب الإِشْهَادِ فِي الهِبَةِ</span>\n٢٥٨٧ - حَدَّثَنَا حَامِدُ بْنُ عُمَرَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ حُصَيْنٍ، عَنْ عَامِرٍ قَالَ: سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ ﵄ وَهُوَ عَلَى المِنْبَرِ يَقُولُ: أَعْطَانِي أَبِي عَطِيَّةً، فَقَالَتْ عَمْرَةُ بِنْتُ رَوَاحَةَ لَا أَرْضَى حَتَّى تُشْهِدَ رَسُولَ اللهِ - ﷺ -. فَأَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: إِنَّي أَعْطَيْتُ ابْنِي مِنْ عَمْرَةَ بِنْتِ رَوَاحَةَ عَطِيَّةً، فَأَمَرَتْنِي أَنْ أُشْهِدَكَ يَا رَسُولَ اللهِ. قَالَ: \"أَعْطَيْتَ سَائِرَ وَلَدِكَ مِثْلَ هَذَا؟ \". قَالَ: لَا. قَالَ: \"فَاتَّقُوا اللهَ، وَاعْدِلُوا بَيْنَ أَوْلَادِكُمْ\". قَالَ: فَرَجَعَ فَرَدَّ عَطِيَّتَهُ. [انظر: ٢٥٨٦ - مسلم: ١٦٢٣ - فتح: ٥/ ٢١١]\nذكر فيه حديث النعمان المذكور، ولا شك أن الإشهاد ليس من شرط صحة الهبة والصدقة، وإنما هو ليعلم عزيمة المتصدق على إنفاذ ما تصدق به أو وهب، ولو أن رجلًا تصدق على أحد بشيء، وجوزه المتصدق عليه دون إشهاد، ووافق ورثته، فقد بلغت محلها، وإن كان لم يشهد عليها في الأصل عند مالك وأصحابه (^١).\nوالإشهاد فيها كالإشهاد في البيع والعتق للتوثقة.\nوفيه: أن الإمام إذا عرف من الواهب هروبًا من بعض الورثة أن يرد ذلك؛ لأن قوله: فأمرتني أن أشهدك وأنها لم ترض حتى يشهد رسول الله - ﷺ - دليل على هروبه من ماله عن سائر بنيه؛ لأن في بعض طرقه: \"لا أشهد على جور\" (^٢). كما مضى، وكان معروفًا بالميل إلى تلك المرأة.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ١٠٤.\n(^٢) سبق تخريجه.","vol":"16","page":329},{"text":"<span data-type='title' id=toc-1879>١٤ - باب هِبَةِ الرَّجُلِ لاِمْرَأَتِهِ وَالمَرْأَةِ لِزَوْجِهَا</span>\nقَالَ إِبْرَاهِيمُ: جَائِزَةٌ. وَقَالَ عُمَرُ بْنُ عَبْدِ العَزِيزِ: لَا يَرْجِعَانِ. وَاسْتَأْذَنَ النَّبِيُّ - ﷺ - نِسَاءَهُ فِي أَنْ يُمَرَّضَ فِي بَيْتِ عَائِشَةَ. وَقَالَ النَّبِيُّ - ﷺ -: \"العَائِدُ فِي هِبَتِهِ كَالكَلْبِ يَعُودُ فِي قَيْئِهِ\". وَقَالَ الزُّهْرِيُّ فِيمَنْ قَالَ لاِمْرَأَتِهِ: هَبِى لِي بَعْضَ صَدَاقِكِ أَوْ كُلَّهُ. ثُمَّ لَمْ يَمْكُثْ إِلَّا يَسِيرًا حَتَّى طَلَّقَهَا فَرَجَعَتْ فِيهِ، قَالَ يَرُدُّ إِلَيْهَا إِنْ كَانَ خَلَبَهَا، وَإِنْ كَانَتْ أَعْطَتْهُ عَنْ طِيبِ نَفْسٍ لَيْسَ فِي شَىْءٍ مِنْ أَمْرِهِ خَدِيعَةٌ جَازَ، قَالَ اللهُ تَعَالَى: ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا﴾ [النساء: ٤].\n\n٢٥٨٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ قَالَتْ عَائِشَةُ ﵂: لَمَّا ثَقُلَ النَّبِيُّ - ﷺ - فَاشْتَدَّ وَجَعُهُ اسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ لَهُ، فَخَرَجَ بَيْنَ رَجُلَيْنِ، تَخُطُّ رِجْلَاهُ الأَرْضَ، وَكَانَ بَيْنَ العَبَّاسِ، وَبَيْنَ رَجُلٍ آخَرَ. فَقَالَ عُبَيْدُ اللهِ: فَذَكَرْتُ لاِبْنِ عَبَّاسٍ مَا قَالَتْ عَائِشَةُ، فَقَالَ لِي: وَهَلْ تَدْرِي مَنِ الرَّجُلُ الَّذِي لَمْ تُسَمِّ عَائِشَةُ؟ قُلْتُ: لَا. قَالَ: هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ.\n\n٢٥٨٩ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"العَائِدُ فِي هِبَتِهِ كَالكَلْبِ يَقِيءُ، ثُمَّ يَعُودُ فِي قَيْئِهِ\". [فتح ٥/ ٢١٦]\nثم ساق حديث عائشة لَمَّا ثَقُلَ النَّبِيُّ - ﷺ - واشتد وَجَعُهُ اسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ لَهُ، .. الحديث.\nوحديث ابن عباس قال: قال النَّبِيُّ - ﷺ -: \"العَائِدُ فِي هِبَتِهِ كَالكَلْبِ يَقِيءُ، ثُمَّ يَعُودُ فِي قَيْئِهِ\".","vol":"16","page":330},{"text":"الشرح:\nتعليق إبراهيم ذكره عبد الرزاق عن الثوري عن منصور عنه (^١)، والطحاوي: وليس لواحد منهما أن يرجع في هبته (^٢).\nوالثاني: أخرجه عبد الرزاق أيضًا، عن الثوري، عن عبد الرحمن بن زياد عنه (^٣)، وبه قال عطاء وربيعة فيما ذكره ابن المنذر (^٤).\nوالتعليق الأول: أسنده في الباب، وسلف مسندًا في الطهارة أيضًا (^٥).\nوالثاني: أسنده في الباب، وقد أخرجه مسلم والأربعة (^٦)، وعنده أيضًا فيما سلف عن عمر أنه - ﷺ - قال له: \"لا تعد في صدقتك؛ فإن العائد في صدقته كالكلب يعود في قيئه\" (^٧).\nولعبد الرزاق من حديث ابن سيرين، أنه كان تصدق بفرس أو جمل فوجد بعض نتاجها يباع فسأل رسول الله - ﷺ - فقال: \"دعها حتى يلقاها وولدها\" (^٨)، ولابن ماجه من حديث أبي هريرة مرفوعًا: \"مثل الذي يعود في عطائه كمثل الكلب يأكل حتى إذا شبع قام إلى قيئه فأكله\" (^٩).\n_________\n(^١) \"مصنف عبد الرزاق\" ٩/ ١١٣ (١٦٥٥٥).\n(^٢) \"شرح معاني الآثار\" ٤/ ٨٤.\n(^٣) \"مصنف عبد الرزاق\" ٩/ ١١١ (١٦٥٤٦).\n(^٤) \"الإشراف\" ٢/ ٢٢١.\n(^٥) برقم (١٩٨) كتاب: الوضوء، باب الغسل والوضوء في المخضب ..\n(^٦) مسلم (١٦٢٢) كتاب: الهبات، باب: تحريم الرجوع في الصدقة والهبة، وأبو داود (٣٥٣٨)، والترمذي (١٢٩٨)، والنسائي ٦/ ٢٦٧، وابن ماجه (٢٣٨٥)، من حديث ابن عباس.\n(^٧) سلف برقم (١٤٩٠).\n(^٨) \"مصنف عبد الرزاق\" ٩/ ١١٧ (١٦٥٧٣).\n(^٩) ابن ماجه (٢٣٨٤) وصححه الألباني في \"صحيح ابن ماجه\" (١٩٣١).","vol":"16","page":331},{"text":"وللأربعة من حديث ابن عمر وابن عباس مرفوعًا: \"لا يحل لرجلٍ أنْ يُعطي عطيةً أو يهب هبةً فيرجع فيها إلا الوالد فيما يُعطي ولده، ومثل الذي يعطي الهدية ثم يرجعُ فيها كمثل الكلبِ أكل حتى إذا شبع قاءَ ثم عادَ في قَيْئه\" (^١). وصححه الترمذي وابن حبان (^٢) والحاكم (^٣) وغيرهم.\nواختلف العلماء في المراد بقوله: ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾ هل هو للأزواج عند من جعله للأزواج أو الأولياء عند من رآه لهم.\nوالهنيء: ما أعقب نفعًا وشفاء، ومنه هنأ البعير لشفائه.\nقال ابن عباس: إذا كان من غير إضرار ولا خديعة (^٤).\nوعن قتادة: ما طابت به نفسها من غير كره ولا هوان (^٥).\nإذا تقرر ذلك؛ فاختلف العلماء في الزوجين يهب كل واحد منهما لصاحبه: فقال جمهور العلماء: ليس لواحد منهما أن يرجع فيما يعطيه الآخر.\nهذا قول عمر بن عبد العزيز والنخعي وعطاء (^٦) وربيعة، وبه قال مالك والليث والثوري والكوفيون والشافعي وأبو ثور (^٧).\n_________\n(^١) أبو داود (٣٥٣٩)، الترمذي (٢١٣٢)، والنسائي ٦/ ٢٦٦، وابن ماجه (٢٣٧٧).\n(^٢) \"صحيح ابن حبان\" ١١/ ٥٢٤ (٥١٢٣).\n(^٣) \"المستدرك\" ٢/ ٤٦. وقال: صحيح الإسناد.\n(^٤) رواه عبد بن حميد كما في \"الدر المنثور\" ٢/ ٢١٢، الطبري ٣/ ٥٨٤ (٨٥١٩)، وابن أبي حاتم ٣/ ٨٦٢ (٤٧٨٠).\n(^٥) رواه الطبري ٣/ ٥٨٥ (٨٥٢٣)، وابن أبي حاتم ٣/ ٨٦١ (٤٧٧٤).\n(^٦) \"مصنف عبد الرزاق\" ٩/ ١١٣ (١٦٥٥٤، ١٦٥٥٥، ١٦٥٥٦).\n(^٧) انظر: \"شرح معاني الآثار\" ٤/ ٧٧ - ٨٤، \"شرح ابن بطال\" ٧/ ١٠٥، \"الإشراف\" ٢/ ٢٢١.","vol":"16","page":332},{"text":"وفيه قول ثانٍ: أن لها الرجوع دونه، روي عن شريح (^١) والشعبي والزهري قال: وعليه عمل القضاة (^٢).\nوروى عبد الرزاق، عن الثوري، عن سليمان الشيباني قال: كتب عمر: إن النساء يعطين رغبة ورهبة، فأيما امرأة أعطت زوجها فشاءت أن ترجع رجعت (^٣).\nوالقول الأول أحسن؛ للآية المذكورة.\nوروي عن علي أنه قال: إذا اشتكى أحدكم فليسأل امرأته ثلاثة دراهم ويشتري بها عسلًا ويأخذ من ماء السماء فيتداوى به فيجمع هنيئًا مريئًا (^٤) وماءً مباركًا (^٥).\nفلو كان لهن فيه رجوع لم يكن هنيئًا مريئًا؛ ألا ترى ما وهبه أمهات المؤمنين له من أيامهن ولياليهن وأنه يمرض في بيت عائشة، لم يكن لهن فيه رجوع؛ لأنه كان عن طيب نفس منهن لا عن عوض.\nفرع: لها أن تهب يومها لضرتها؛ لأنه حقها، لكن بشرط رضي الزوج؛ لأن له حقًّا في الواهبة، ولا يجوز أن تأخذ على هذِه عوضًا، ويجوز أن تهبها للزوج فيجعلها لمن شاء.\nوقيل: يلزمه التوزيع على الباقيات، ويجعل الواهبة كالمعدومة.\nوالأول أصح، وللواهبة الرجوع متى شاءت في المستقبل دون الماضي.\n_________\n(^١) \"مصنف عبد الرزاق\" ٩/ ١١٤ (١٦٥٥٨).\n(^٢) \"مصنف عبد الرزاق\" ٩/ ١١٤ (١٦٥٥٩).\n(^٣) \"مصنف عبد الرزاق\" ٩/ ١١٥ (١٦٥٦٢).\n(^٤) ورد بهامش الأصل ما نصه: لعله سقط (وشفاءً).\n(^٥) \"مصنف أبي شيبة\" ٥/ ٥٨ - ٥٩ (٢٣٦٧٧).","vol":"16","page":333},{"text":"واختلفوا فيما إذا وهب أحد الزوجين لصاحبه هل يحتاج إلى حيازة وقبض: فقال ابن أبي ليلى والحسن البصري: الهبة جائزة وإن لم يقبضها (^١).\nوقال النخعي وقتادة: ليس بين الزوجين حيازة (^٢).\nوقال ابن سيرين وشريح ومسروق والشعبي: لا بد في ذلك من القبض (^٣).\nوهو قول الثوري والكوفيين والشافعي (^٤)، ورواية أشهب عن مالك: قال مالك: إن ما وهبه الرجل لامرأته والمرأة لزوجها وهو في أيديهما كما كان أنه حوز ضعيف لا يصح (^٥).\nوعنه من رواية ابن القاسم في \"العتبية\": في الرجل يهب لامرأته خادمًا ولا يخرجها عن البيت الذي هما فيه، ويهبها دار سكناهما أو تهب له، أن ذلك جائز للمرأة (^٦).\nوروى عيسى، عن ابن القاسم: في الرجل يهب لامرأته دار سكناهما ثم يسكنان بعد ذلك فيها، أو المرأة تفعل مثل ذلك يفرق بينهما.\nوقال: إذا كان الزوج الواهب فالصدقة غير تامة؛ لأن عليه أن يسكن\n_________\n(^١) أما أثر ابن أبي ليلى فرواه عبد الرزاق ٩/ ١١٦ (١٦٥٧١)، وأما أثر الحسن فذكره ابن بطال ٧/ ١٠٦.\n(^٢) \"مصنف عبد الرزاق\" ٩/ ١١٦ (١٦٥٦٨، ١٦٥٦٩).\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ١٠٦.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٣٧، \"الإشراف\" ٢/ ٢٢٣.\n(^٥) انظر: \"النوادر والزيادات\" ١٢/ ١٨١.\n(^٦) انظر: \"النوادر والزيادات\" ١٢/ ١٨٠.","vol":"16","page":334},{"text":"زوجته مكانة هو يسكنها، وإذا كانت المرأة الواهبة فالصدقة جائزة؛ لأنه يسكن ما يحوزه لنفسه (^١).\nواختلفوا أيضًا في تأويل قوله: \"العائد في هبته\". كما قال ابن\nالعربي: فمنهم من حمله على التحريم، منهم قتادة وقال: أكل القيء حرام، ومنهم من حمله على الكراهة؛ لأن المثل مضروب بالكلب ولا يتعلق به تحريم، ولكنه أمر إذا عاينه أحد من الناس استقبحه من غير تحريم، كذلك إذا عاد في الهبة كان مستقبحًا (^٢).\nقال ابن التين: وهذا إذا قبلها المعطي، فإن لم يقبل رجعت إليه من غير كراهة.\nوقد رد الشارع على الصعب بن جثامة هديته (^٣)، وردَّ علي أبي جهم خميصته (^٤).\nخاتمة:\nفي \"مصنف عبد الرزاق\" وابن أبي شيبة: من وهب هبة لذي رحم فهي جائزة، ومن وهب هبة لغير ذي رحم فهو أحق بها ما لم يُثب منها قاله عمر (^٥).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٢/ ١٨١.\n(^٢) \"عارضة الأحوذي\" ٦/ ٣٢.\n(^٣) سلف من حديثه برقم (١٨٢٥) كتاب: جزاء الصيد، باب: إذا أهدى للمحرم حمارًا حيًّا وحشيًّا لم يقبل.\nوسيأتي قريبا جدًّا برقم (٢٥٩٦) باب من لم يقبل الهدية بعلة.\n(^٤) سلف من حديث عائشة (٣٧٣) كتاب: الصلاة، باب: إذا صلى في ثوب له أعلام ونظر إلى علمها.\n(^٥) \"مصنف عبد الرزاق\" ٩/ ١٠٦ (١٦٥٢٤)، و\"مصنف ابن أبي شيبة\" ٤/ ٤٢٤ (٢١٦٩٣).","vol":"16","page":335},{"text":"قال الحاكم: هو صحيح على شرطهما ولم يخرجاه إلا أن يكون الحمل فيه على شيخنا إسحاق بن محمد الهاشمي (^١)، ورفعه الدارقطني برجال ثقات ثم ادعى وهمه وأن الصواب وقفه، ورواه أيضًا من حديث أبي هريرة وابن عباس، وفي سندهما ضعف (^٢)، وفي \"المصنف\" قال فضالة بن عبيد: إنما يرجع في المواهب النساء وشرار الأقوام (^٣).\nوعن علي: الرجل أحق بهبته ما لم يثب منها (^٤).\nوقال ابن عمر: هو أحق بها ما لم يرض منها (^٥).\nوفي لفظ: من وهب هبة لوجه الثواب فلا بأس أن يرد (^٦).\nوقال ابن المسيب: من وهب هبة بغير ذي رحم فله أن يرجع ما لم يثب (^٧).\nوقال الشعبي: هو أحق بها ما دامت في يده فإذا أعطاها فقد جازت (^٨).\nوقال سفيان بن سعيد: لا رجوع إلا عند القاضي (^٩).\n_________\n(^١) \"المستدرك\" ٢/ ٥٢، والذي فيه مرفوع من حديث ابن عمر.\n(^٢) \"سنن الدارقطني\" ٣/ ٤٣ - ٤٤.\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٤٢٤ (٢١٦٩٤).\n(^٤) \"مصنف عبد الرزاق\" ٩/ ١٠٧ (١٦٥٢٦١)، \"مصنف ابن أبي شيبة\" ٤/ ٤٢٤ - ٤٢٥ (٢١٦٩٦).\n(^٥) \"مصنف ابن أبي شيبة\" ٤/ ٤٢٥ (٢١٦٩٨).\n(^٦) \"مصنف ابن أبي شيبة\" ٤/ ٤٢٥ (٩٧٠٠)، \"المحلى\" ٩/ ١٢٩.\n(^٧) \"مصنف ابن أبي شيبة\" ٤/ ٤٢٥ (٢١٧٠١)، \"المحلى\" ٩/ ١٢٧.\n(^٨) \"مصنف ابن أبي شيبة\" ٤/ ٤٢٥ (٢١٧٠٢).\n(^٩) \"مصنف عبد الرزاق\" ٩/ ١١١ (١٦٥٤٦)، \"مصنف ابن أبي شيبة\" ٥/ ١٣ (٢٣٢٥١).","vol":"16","page":336},{"text":"وقال ابن أبي ليلى: يرجع دون القاضي (^١).\nوقال عمر بن عبد العزيز: يرجع علانية دون سرٍّ (^٢).\nوذهب أبو حنيفة وأصحابه إلى أن الهبة إن كانت لأجنبي فله الرجوع فيها إلا أن يعوضه عنها، أو يزيده زيادة متصلة، أو يموت أحدهما، أو تخرج الهبة من ملك الموهوب له، وإن كان لذي رحم محرم منه فلا رجوع فيها وكذا ما وهبه أحد الزوجين للآخر (^٣)، وفي الدارقطني من حديث الحسن، عن سمرة مرفوعًا: \"إذا كانت الهبة لذي رحم محرم لم يرجع فيها\" (^٤). قال الحاكم: صحيح على شرط البخاري (^٥) أي: في أنه سمع منه، كما نقله البخاري في \"تاريخه الكبير\" عن علي بن المديني، وأنه أخذ بحديثه عنه.\nوسيأتي في \"صحيحه\" بإسناده إلى حبيب بن الشهيد قال: أمرني ابن سيرين أن أسأل الحسن ممن سمع حديث العقيقة؟ قال: من سمرة بن جندب (^٦).\nوأوَّل الحنفيةُ حديثَ: \"لا يحل لواهب أن يرجع فيما وهب إلا الوالد فيما وهب لولده\" (^٧). فإنه قد ورد هذا اللفظ في السنة، ولم يرد التحريم كقوله: \"لا تحل الصدقة لغني ولا لذي مرة سوي\" (^٨) ولم يكن معناه\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٣ (٢٣٢٥١).\n(^٢) \"مصنف عبد الرزاق\" ٩/ ١١١ (١٦٥٤٥).\n(^٣) انظر: \"مختصر الطحاوي\" ص ١٣٨ - ١٣٩، \"مختصر اختلاف العلماء\" ٤/ ١٥٢.\n(^٤) \"السنن\" ٣/ ٤٤.\n(^٥) \"المستدرك\" ٢/ ٥٢.\n(^٦) برقم (٥٤٧٢) كتاب: العقيقة، باب: إماطة الأذى عن الصبي.\n(^٧) تقدم تخريجه آنفًا.\n(^٨) رواه النسائي ٥/ ٩٩، وابن ماجه (١٨٣٩)، وأحمد ٢/ ٣٨٩، وابن حبان ٨/ ٨٤ (٣٢٩٠)، وصححه المصنف في \"البدر المنير\" ٧/ ٣٦٢ من حديث أبي هريرة.","vol":"16","page":337},{"text":"حرمتها عليه كالأغنياء، ولكنها لا تحل من حيث تحل لغيره من ذوي الحاجة والزمانة، فإن الزمانة لا تشترط مع الفقر.\nوهذا الحديث وصفَ فيه ذلك الرجوع أنه لا يحل؛ تغليظًا للكراهة كي لا يكون أحد من أمته له مثل السوء، يعني: لا يحل له كما تحل له الأشياء التي قد أحلها الله لعباده، ولم يجعل لمن فعل فعلًا، مثلًا كمثل السوء.\nثم استثنى من ذلك ما وهب الوالد لولده، فذلك على إباحته للوالد أن يأخذ ما وهب؛ لأنه في وقت حاجة إلى ذلك وفقره إليه؛ لأن ما يجب للوالد من ذلك ليس يفعل بفعله، فيكون من ذلك رجوعًا منه، يكون مثله كمثل الكلب الراجع في قيئه، ولكنه شيء أوجبه الله؛ لفقره، كما روي أن رجلًا وهب لأمه حديقة ثم ماتت من غير وارث غيره فقال له - ﵇ -: \"وجبت صدقتك ورجعت إليك حديقتك\" (^١)، ألا ترى أنه - ﵇ - قد أباح للمصدق صدقته لما رجعت إليه بالميراث ومنع عمر من ابتياع صدقته.\nفثبت بهذين الحديثين إباحة الصدقة الراجعة إلى المصدق بفعل الله تعالى وكراهة الصدقة الراجعة إليه بفعل نفسه، وكذلك وجوب النفقة للأب في مال الابن بحاجته وفقره وجبت بإيجاب الله تعالى إياها، فأباح الشارع ارتجاع هبته وإنفاقها على نفسه، كما رجع إليه بالميراث، لا كما رجع إليه بالابتياع (^٢).\n_________\n(^١) رواه ابن ماجه (٢٣٩٥)، وأحمد ٢/ ١٨٥ وحسنه الألباني في \"الصحيحة\" (٢٤٠٩).\n(^٢) انظر: \"شرح معاني الآثار\" ٤/ ٧٩ - ٨٠.","vol":"16","page":338},{"text":"فائدة أخرى:\nقول الزهري: إن كان خلبها. أي: خدعها، فإذا وقع ذلك فعندما أعطته طلقها. قال بعضهم: إن ادعت المرأة أنه خدعها أو ضربها حتى أعطته، صدقت ورجعت في عطيتها.\nوقال الداودي: وبه كان بعضهم يقول، وقالت فرقة: عليها البينة أنه ضربها أو خدعها.\nوهو قول مالك وأصحابه، وقال الشافعي: لا ترد شيئًا إذا خالعها وهو يضربها.\nواحتج الزهري بالآية المذكورة، وهي أصل في جواز الخلع، وكذلك قوله: ﴿فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ [البقرة: ٢٢٩].","vol":"16","page":339},{"text":"<span data-type='title' id=toc-1880>١٥ - باب هِبَةِ المَرْأَةِ لِغَيْرِ زَوْجِهَا</span>\nوَعِتْقُهَا إِذَا كَانَ لَهَا زَوْجٌ فَهْوَ جَائِزٌ، إِذَا لَمْ تَكُنْ سَفِيهَةً، فَإِذَا كَانَتْ سَفِيهَةً لَمْ يَجُزْ، قَالَ الله تَعَالَى: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمْ﴾ [النساء: ٥].\n\n٢٥٩٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ عَنْ أَسْمَاءَ ﵂ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، مَا لِي مَالٌ إِلَّا مَا أَدْخَلَ عَلَيَّ الزُّبَيْرُ، فَأَتَصَدَّقُ؟ قَالَ: \"تَصَدَّقِي، وَلَا تُوعِي فَيُوعَي عَلَيْكِ\". [انظر: ١٤٣٣ - مسلم: ١٠٢٩ - فتح: ٥/ ٢١٧]\n\n٢٥٩١ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"أَنْفِقِي، وَلَا تُحْصِي فَيُحْصِيَ اللهُ عَلَيْكِ، وَلَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ\". [انظر: ١٤٣٣ - مسلم: ١٠٢٩ - فتح: ٥/ ٢١٧]\n\n٢٥٩٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، عَنِ اللَّيْثِ، عَنْ يَزِيدَ، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ- أَنَّ مَيْمُونَةَ بِنْتَ الحَارِثِ ﵂ أَخْبَرَتْهُ أَنَّهَا أَعْتَقَتْ وَلِيدَةً وَلَمْ تَسْتَأْذِنِ النَّبِيَّ - ﷺ -، فَلَمَّا كَانَ يَوْمُهَا الذِي يَدُورُ عَلَيْهَا فِيهِ قَالَتْ: أَشَعَرْتَ يَا رَسُولَ اللهِ أَنِّي أَعْتَقْتُ وَلِيدَتِي؟ قَالَ: \"أَوَفَعَلْتِ؟ \". قَالَتْ: نَعَمْ. قَالَ: \"أَمَا إِنَّكِ لَوْ أَعْطَيْتِيهَا أَخْوَالَكِ كَانَ أَعْظَمَ لأَجْرِكِ\".\nوَقَالَ بَكْرُ بْنُ مُضَرَ، عَنْ عَمْرٍو، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ: إِنَّ مَيْمُونَةَ أَعْتَقَتْ. [٢٥٩٤ - مسلم: ٩٩٩ - فتح: ٥/ ٢١٧]\n\n٢٥٩٣ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ، فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ، وَكَانَ يَقْسِمُ لِكُلِّ امْرَأَةٍ مِنْهُنَّ يَوْمَهَا وَلَيْلَتَهَا، غَيْرَ أَنَّ سَوْدَةَ بِنْتَ زَمْعَةَ وَهَبَتْ يَوْمَهَا وَلَيْلَتَهَا، لِعَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ -، تَبْتَغِي بِذَلِكَ رِضَا رَسُولِ اللهِ - ﷺ -. [٢٦٣٧، ٢٦٦١، ٢٦٨٨، ٢٨٧٩، ٤٠٢٥، ٤١٤١، ٤٦٩٠، ٤٧٤٩،","vol":"16","page":340},{"text":"٤٧٥٠، ٤٧٥٧، ٥٢١٢، ٦٦٦٢، ٦٦٧٩، ٧٣٦٩، ٧٥٠٠، ٧٥٤٥ - مسلم: ١٤٦٣، ٢٧٧٠ - فتح: ٥/ ٢١٨]\nثم ذكر أحاديث:\nأحدها: حديث أسماء قُلْتُ: يَا رَسُولَ اللهِ، مَا لِي مَالٌ إِلَّا مَا أَدْخَلَ عَلَيَّ الزُّبَيْرُ، أفَأَتَصَدَّقُ؟ قَالَ: \"تَصَدَّقِي، وَلَا تُوعِي فَيُوعَى عَلَيْكِ\". وقد سلف في الزكاة (^١)، ثم ذكره من طريق آخر سلف أيضًا (^٢).\nثانيها: حديث ميمونة أَنَّهَا أَعْتَقَتْ وَلِيدَةً وَلَمْ تَسْتَأْذِنِ النَّبِيَّ - ﷺ -، فَلَمَّا كَانَ يَوْمُهَا الذِي يَدُورُ عَلَيْهَا فِيهِ قَالَتْ: أَشَعَرْتَ يَا رَسُولَ اللهِ أَنِّي أَعْتَقْتُ وَليدَتِي؟ قَالَ: \"أَوَفَعَلْتِ؟ \". قَالَتْ: نَعَمْ. قَال: \"أَمَا إِنَّكِ لَوْ أَعْطَيْتِيهَا أَخْوَالَكِ كَانَ أَعْظَمَ لأَجْرِكِ\".\nقال: وَقَالَ: تابعه بَكْرُ بْنُ مُضَرَ، عَنْ عَمْرٍو، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ: إِنَّ مَيْمُونَةَ أَعْتَقَتْ.\nأراد بهذا متابعة الليث بن سعد، فإن يحيى بن بكير رواه عنه، عن يزيد، عن بكير، عن كريب، وإن بكرا تابعه، وإن عَمرا تابع يزيد بن أبي حبيب، وهو مروي عند الإسماعيلي عن الحسن، ثنا أحمد بن يحيى، ثنا ابن وهب، أخبرني عمرو بن الحارث، عن بكير بن عبد الله عن كريب، فذكره.\nثالثها: حديث عائشة في القرعة في السفر وأن سودة وهبت يومها وليلتها لعائشة، وقد سلف (^٣).\n_________\n(^١) برقم (١٤٣٣) باب: التحريض على الصدقة والشفاعة فيها.\n(^٢) ورد بهامش الأصل: بلفظ: \"أنفقي ولا تحصي فيحصي الله عليك، ولا توعي فيوعي الله عليك\".\n(^٣) لعل المصنف ﵀ يقصد في الشرح، أما في موضعه من الصحيح فهذا هو أول مواضعه. والله أعلم.","vol":"16","page":341},{"text":"أما الآية فالمراد بالسفهاء فيها: اليتامى والنساء، وهن أسفه السفهاء، وهما الضعيفان، وذكر المعتمر بن سليمان عن أبيه قال: زعم حضرمي أن رجلًا عمد فدفع ماله إلى امرأة فوضعته في غير الحق فقال تعالى: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ (^١) [النساء: ٥] ومن قال: عني بالسفهاء النساء خاصة، فإنه حَمَلَ اللفظ على غير وجهه، وذلك أن العرب لا تكاد تجمع فعيلًا على فُعَلاء إلا في جمع الذكور أو الذكور والإناث.\nفأما إذا أردوا جمع الإناث خاصة لا ذكران معهن جمعوه على فعائل وفعيلات، مثل غريبة تجمع غرائب وغريبات، فأما الغرباء فجمع غريب، نبه عليه الطبري (^٢).\nوكأن البخاري أراد بالتبويب وما فيه من الأحاديث الردَّ على من خالف ذلك، روى (حسين) (^٣) المعلم، عن عمرو بن شعيب، عن أبيه، عن جده أن النبي - ﷺ - قال لما فتح مكة: \"لا تجوز عطية امرأة في مالها إلا بإذن زوجها\" أخرجه النسائي (^٤).\nوفي رواية داود بن أبي هند والمعلم عن عمرو أن أباه أخبره، عن عبد الله بن عمر \"ولا يجوز لامرأة هبة في مالها إذا ملك زوجها عصمتها\" (^٥).\nقال الحاكم: صحيح الإسناد (^٦).\n_________\n(^١) \"تفسير الطبري\" ٣/ ٥٨٨ (٨٥٤٨).\n(^٢) \"تفسير الطبري\" ٣/ ٥٨٦ (٨٥٢٥).\n(^٣) في الأصل: (حبيب) والمثبت من مصدر التخريج.\n(^٤) \"المجتبى\" ٥/ ٦٥ - ٦٦. وصححه الألباني في \"السلسلة الصحيحة\" (٨٢٥).\n(^٥) \"المجتبى\" ٦/ ٢٧٨ - ٢٧٩.\n(^٦) \"المستدرك\" ٢/ ٤٧.","vol":"16","page":342},{"text":"ولأبي داود، عن عمرو أن أباه أخبره، عن عبد الله بن عمرو بن العاص فذكره (^١).\nولابن ماجه من حديث المثنى بن الصباح، عن عمرو: \"إذا هو مالك عصمتها\" (^٢).\nولعبد الرزاق في \"مصنفه\" عن معمر، عن ابن طاوس، عن أبيه مرفوعًا: \"لا يجوز لامرأة عطية في مالها إلا بإذن زوجها\" (^٣).\nوعن معمر، عن رجل، عن عكرمة قال: قضى به رسول الله - ﷺ - (^٤).\nوعن معمر عن الزهري أن عمر بن عبد العزيز جعل لها في مالها الثلث في حياتها (^٥).\nوقد اختلف العلماء في المرأة المالكة لنفسها الرشيدة ذات الزوج على قولين:\nأحدهما: أنه لا فرق بينها وبين البالغ من الرجال فما جاز من عطايا الرجل البالغ الرشيد جاز من عطاياها.\nوهو قول الثوري والشافعي وأبي ثور وأصحاب الرأي (^٦).\nوبمعناه قال عطاء، قال ابن المنذر: وبه نقول (^٧).\n_________\n(^١) أبو داود (٣٥٤٦).\n(^٢) ابن ماجه (٢٣٨٨).\n(^٣) \"مصنف عبد الرزاق\" ٩/ ١٢٥ (١٦٦٠٧).\n(^٤) \"مصنف عبد الرزاق\" ٩/ ١٢٥ (١٦٦٠٨).\n(^٥) \"مصنف عبد الرزاق\" ٩/ ١٢٥ (١٦٦٠٩)\n(^٦) انظر: \"الإشراف\" ٢/ ٢٢٤.\n(^٧) \"الإشراف\" ٢/ ٢٢٤.","vol":"16","page":343},{"text":"ثانيهما: لا يجوز لها أن تعطي من مالها شيئًا بغير إذن زوجها روي عن أنس وطاوس والحسن البصري (^١).\nوفيه قول ثالث: قال مالك: لا يجوز عطاؤها بغير إذن زوجها إلا ثلث مالها خاصة، قياسًا على الوصية.\nوفيه قول رابع: قال الليث: لا يجوز عتق المزوجة وصدقتها إلا في الشيء اليسير الذي لا بد منه في صلة الرحم أو غيره مما يتقرب به إلى الله تعالى (^٢).\nحجة الأول أن الرب -ﷻ- سوى بين الرجال والنساء عند بلوغ الحكم وظهور الرشد فقال: ﴿فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا﴾ [النساء: ٦] الآية فأمر بدفع أموالهم إليهم، ولم يخص رجلًا من امرأة فثبت أن من صح رشده صح تصرفه في ماله بما شاء. وقال تعالى: ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾ [النساء: ٤] الآية، فأباح للزوج ما طابت له به نفس امرأته. وقال تعالى: ﴿إِلَّا أَنْ يَعْفُونَ﴾ [البقرة: ٢٣٧] فأجاز عفوها عن مالها بعد طلاق زوجها إياها بغير استئمار من أحد.\nفدل ذلك على جواز أمر المرأة في مالها، وعلى أنها فيه كالرجل سواء.\nواحتجوا بأمره - ﵇ - أسماء بالصدقة، ولم يأمرها باستئذان الزبير وبعتق ميمونة الوليدة من غير استئذان الشارع وبحديث ابن عباس أنه - ﵇ - أنه خطب النساء يوم عيد وقال لهن: \"تصدقن ولو من حليكن\" (^٣).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ١٠٧، \"الإشراف\" ٢/ ٢٢٤.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ١٠٧ - ١٠٨.\n(^٣) سلف برقم (١٤٦٢) كتاب: الزكاة، باب: الزكاة على الأقارب، ورواه مسلم (١٠٠٠) كتاب: الزكاة، باب: فضل النفقة والصدقة على الأقربين …","vol":"16","page":344},{"text":"وليس في شيء من الأخبار أنهنّ استأذنّ أزواجهنّ، ولا أنه أمرهنّ باستئذانهم، ولا يختلفون في أن وصاياها من ثلث مالها جائزة كالرجل ولم يكن لزوجها عليها في ذلك سبيل ولا أمر، وبذلك نطق الكتاب، وهو ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ﴾ [النساء: ١٢]، فإذا كانت وصاياها في ثلث مالها جائزة بعد وفاتها فأفعالها في مالها في حياتها أجوز.\nوحجة النسائي حديث عمرو بن شعيب السالف (^١)، وأحاديث الباب أصح منه، وروى النسائي من حديث عطاء بن السائب، عن ميمونة: كانت لي جارية سوداء فقلت: يا رسول الله، إني أردت أن أعتق هذِه: فقال: \"أفلا تفدين بها بنت أختك أو بنت أخيك من رعاية الغنم\" (^٢).\nواحتج ابن حزم مما رواه من طريق ابن عيينة، عن ابن أبي خالد، عن قيس بن أبي حازم، عن امرأته أن امرأة سألت عائشة: أطعم من بيت زوجي؟ فقالت عائشة: ما لم تقي مالك بماله (^٣).\nوهذا فيه جهالة كما ترى.\nولما ذكر حديث أبي هريرة في مسلم السالف: \"وما أنفقت المرأة في كسبه .. \" الحديث (^٤).\nقال: اعترض بعض الناس بأن قال: هذا رواه أبو هريرة وقد سئل هل تصدق المرأة من بيت زوجها قال: لا إلا من قوتها، والأجر بينهما،\n_________\n(^١) النسائي ٦/ ٧٨.\n(^٢) النسائي في \"الكبرى\" ٣/ ١٧٩ (٤٩٣٣).\n(^٣) \"المحلى\" ١٠/ ٧٣.\n(^٤) مسلم (١٠٢٦) كتاب: الزكاة، باب: ما أنفق العبد من مال مولاه.","vol":"16","page":345},{"text":"ولا يحل لها أن تصدق من بيته إلا بإذنه (^١).\nوهذِه الفتيا إنما رويناها من طريق عبد الملك بن أبي سليمان العرزمي، وهو متروك- عن عطاء، عن أبي هريرة، فهي ساقطة (^٢).\nقلت: عبد الملك هذا ثقة قال ابن سعد: كان ثقة مأمونًا ثبتًا (^٣).\nوذكره ابن حبان في \"ثقاته\" ووصفه بالحفظ وقال جرير بن عبد الحميد: كان المحدثون إذا وقع بينهم الاختلاف في الحديث سألوه فكان حكمهم (^٤). وقال أحمد فيما ذكره الساجي: ثقة من الحفاظ.\nوكان الثوري يمدحه ويسميه الميزان (^٥)، وقال الترمذي: ثقة مأمون، لا نعلم أحدًا تكلم فيه غير شعبة (^٦)، وحدث عمن هو دونه في الحفظ والعدالة. وقال شعبة: إنما تركته لحديث السقيفة الذي\nتفرد به وكان يعجب من حفظه (^٧).\nوقال ابن خلفون في \"ثقاته\": وثقه ابن نمير وغيره.\nوتأول مالك الأحاديث في أمره النساء بالصدقة: بأنه إنما أمرهن بإعطاء ما ليس بالكثير المجحف بغير إذن أزواجهن؛ لقوله:\n_________\n(^١) أبو داود (١٦٨٨) وقال: هذا يضعف حديث همام، والبيهقي في \"الكبرى\" ٤/ ١٩٣ (٧٨٥٣)، وقال ابن التركماني: في سند هذا الأثر عبد الملك العرزمي متكلم فيه. اهـ.\nوقال الألباني في \"صحيح أبي داود\" (١٤٨١) إسناده صحيح موقوف اهـ.\n(^٢) \"المحلى\" ١٠/ ٧٣.\n(^٣) \"الطبقات الكبرى\" لابن سعد ٦/ ٣٥٠.\n(^٤) \"الثقات\" لابن حبان ٧/ ٩٧.\n(^٥) \"تاريخ بغداد\" ١٠/ ٣٩٦، \"تهذيب الكمال\" ١٨/ ٣٢٤.\n(^٦) \"سنن الترمذي\" ٣/ ٦٤٣.\n(^٧) \"تاريخ بغداد\" ١٠/ ٣٩٤، وفيه: أنه سئل عن تركه له مع حُسْن حديثه قال: من حُسْنِها فررت.","vol":"16","page":346},{"text":"\"تنكح المرأة لدينها ومالها وجمالها\" (^١) فسوى بين ذلك، فكان لزوجها في مالها حق فلم يكن لها أن تتلفه إلا بإذنه.\nوعلى هذا يصح الجمع بين حديث عمرو بن شعيب، وسائر الأحاديث المعارضة له فيكون حديث عمرو بن شعيب واردًا في النهي عن إعطاء الكثير المجحف وغيره مما ليس بالكثير.\nوأما حديث هبة سودة يومها لعائشة، فليس من هذا الباب في شيء؛ لأن للمرأة السفيهة أن تهب يومها لضرتها، وإنما السفه في إفساد المال خاصة، كذا قاله ابن بطال (^٢).\nوأيضًا فهذِه الهبة للزوج لا للضرة، وهما قولان للعلماء: هل الهبة للزوج أو للضرة؟ فترجمته على أحد القولين إذن.\nواختلفوا في البكر إذا تزوجت متى تكون في حال من يجوز لها العطاء على قولين:\nأحدهما: أنه ليس لها في مالها أمر؛ حتى تلد أو يحول عليها الحول.\nروي هذا عن عمر- وشريح والشعبي، وبه قال أحمد وإسحاق (^٣).\nثانيهما: الفرق بين البكر ذات الأب والوصي، وبين التي لا أب لها ولا وصي، قاله أصحاب مالك. فقال ابن القاسم: البكر التي لا أب لها لا يجوز قضاؤها في مالها وإن عنست؛ حتى يدخل بيتها وترضى حالها (^٤).\n_________\n(^١) سيأتي برقم (٥٠٩٠) كتاب: النكاح، باب: الأكفاء في الدين، ورواه مسلم (١٤٦٦) كتاب: الرضاع، باب: استحباب نكاح ذات الدين.\n(^٢) \"شرح ابن بطال\" ٧/ ١٠٩.\n(^٣) انظر: \"الإشراف\" ٢/ ٢٢٤.\n(^٤) انظر: \"المدونة\" ٤/ ١٤٥.","vol":"16","page":347},{"text":"واختلف في حد تعنيسها: فقال ابن وهب: ثلاثون إلى خمس وثلاثين، وقال ابن القاسم: أربعون إلى خمس وأربعين (^١).\nوقال ابن الماجشون ومطرف في اليتيمة لا أب لها ولا وصي تختلع من زوجها بشيء تهب له: الخلع ماض، ويرد الزوج ما أخذ؛ لأنه لا يجوز لها عطاء حتى تملك نفسها ومالها، وذلك بعد سنة من ابتناء زوجها بها أو تلد ولدًا.\nوخالف هذا سحنون فقال في البكر تعطي زوجها بعض مالها وذلك قبل الدخول فيملكها أمرها، أو تباريه بشيء من مالها فقال: إن كان لها أب أو وصي فلا يجوز ذلك ويلزم الزوج الطلاق ويرد عليها ما أخذ منها، وإن كانت لا أب لها ولا وصي جاز ذلك؛ وهي عندي بمنزلة السفيه الذي لا وصي له، أن أموره جائزة بيوعه وصدقته وهبته ما لم يحجر عليه الإمام (^٢).\nتنبيهات:\nأحدها: في حديث ميمونة دلالة على أن صلة الأقارب وإغناء الفقراء أفضل من العتق، وإن كان جاء في العتق: أنه يعتق لكل عضو منه عضوًا منه من النار (^٣)، وبه تجاز العقبة يوم القيامة (^٤).\nقال مالك: الصدقة على الأقارب أفضل من العتق (^٥).\n_________\n(^١) انظر: \"المنتقى\" ٣/ ٢٧٣.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ١١٠.\n(^٣) تقدم حديثه عن أبي هريرة برقم (٢٥١٧) كتاب: العتق، باب: ما جاء في العتق وفضله.\n(^٤) إشارة إلى قوله تعالى: ﴿وَمَا أَدْرَاكَ مَا العَقَبَةُ (١٢) ﴿فَكُّ رَقَبَةٍ (١٣)﴾.\n(^٥) انظر: \"إكمال المعلم\" ٣/ ٥١٩.","vol":"16","page":348},{"text":"ثانيها: وقع في رواية الأصيلي: أخواتك بالتاء.\nقال عياض: ولعله أصح من رواية: أخوالك (^١).\nبدليل رواية مالك في \"الموطأ\": \"أعطيها أختك\" (^٢).\nوقال النووي: الجمع صحيح ولا تعارض، ويكون - ﵇ - قال ذلك كله.\nثالثها: على قول مالك السالف لو تصدقت بأكثر من ثلثها.\nفذهب مالك إلى بطلان الجميع، وقال المغيرة: تمضي قدر الثلث.\nواختلف إذا قصدت الضرر في أقل من الثلث هل تمضي أم لا؟\nواختلف أيضًا إذا تصدقت ثم تصدقت وقرب ما بينهما وهما أكثر من الثلث إذا جمعا، فقال أصبغ: إن كان ما بينهما يوم أو يومان بطل جميعًا وإن طال مثل الشهرين مضت الأولى، وإن طال مثل الستة أشهر صحتا جميعًا، وقيل: إذا كان بينهما يومان وشبه ذلك صح في الأولى، وقيل: إذا كان بينهما كبير وإن طال صحت الأولى دون الثانية، وحمل مالك النهي على مجاوزة الثلث (^٣)، وقد سلف.\nرابعها: قول أسماء: (مالي مال إلا ما أدخل عليَّ الزبير). يعني: ما صيره ملكًا لها، فأمرها - ﵇ - أن تنفق ولم يقل لها بالمعروف؛ لعلمها بمراده، ويحتمل أن يريد ما جعله الزبير تحت يدها من ماله، فإن كان كذلك فينفق ما كان يجب على الزبير إنفاقه من إعانة ملهوف وإعطاء سائل.\n_________\n(^١) \"إكمال المعلم\" ٣/ ٥١٩.\n(^٢) \"الموطأ\" رواية يحيى ص ٥٩٩.\n(^٣) انظر: \"النوادر والزيادات\" ١٢/ ٢١١ بتصرف.","vol":"16","page":349},{"text":"ومعنى: \"لا توعي\" لا تجعليه في الوعاء فيدخره، ولا تنفقيه فيجعله في الوعاء، ومنه: ﴿وَجَمَعَ فَأَوْعَى﴾ [المعارج: ١٨] فمادة الرزق متصلة بالإنفاق ومنقطعة بانقطاعه، فلا يمنع فضل الزاد تحرٍّ من مادة الرزق.\nوكذا قوله: \"لا تحصي فيحصي الله عليك\" أي: تحصي النفقة فيحصي الله بقطع البركة، وقد يكون مرجع الإحصاء إلى المنافسة في الآخرة.\nخامسها: قال ابن التين: ليس في أحاديث الباب التي ذكرها البخاري دلالة على جواز فعل المرأة في أكثر من ثلثها.\nأما قصة أسماء فسلف ما فيها، وأما قصة ميمونة فقال الداودي: ليس فيه أنها أكثر من ثلثها.\nوأما حديث سودة وِهَبِتَها فليس من هذا في شيء، وقد سلف ما في ذلك.\nسادسها: في حديث عائشة: القرعة.\nقال مالك في \"المدونة\": يخرج من شاء منهن في أي الأسفار شاء (^١).\nوقال ابن الجلاب: إن أراد سفر تجارة ففيها روايتان: القرعة بينهن كالحج والغزو، والأخرى: لا إقراع، قال: وإن أراد سفر حج أو غزو فأقرع بينهن، ثم إذا انقضى سفره قضى لهن وبدأ بها أو بمن شاء غيرها.\nقلت: لم ينقل القضاء إذا عاد، والبداءة بغيرها أحب.\n_________\n(^١) \"المدونة\" ٢/ ١٩٨.","vol":"16","page":350},{"text":"<span data-type='title' id=toc-1881>١٦ - باب بِمَنْ يُبْدَأُ بِالهَدِيَّةِ</span>؟\n٢٥٩٤ - وَقَالَ بَكْرٌ، عَنْ عَمْرٍو، عَنْ بُكَيْرٍ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ-: إِنَّ مَيْمُونَةَ زَوْجَ النَّبِيِّ - ﷺ - أَعْتَقَتْ وَلِيدَةً لَهَا، فَقَالَ لَهَا: \"وَلَوْ وَصَلْتِ بَعْضَ أَخْوَالِكِ كَانَ أَعْظَمَ لأَجْرِكِ\". [انظر: ٢٥٩٢ - مسلم: ٩٩٩ - فتح: ٥/ ٢١٩]\n\n٢٥٩٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي عِمْرَانَ الجَوْنِيِّ، عَنْ طَلْحَةَ بْنِ عَبْدِ اللهِ -رَجُلٍ مِنْ بَنِي تَيْمِ بْنِ مُرَّةَ- عَنْ عَائِشَةَ ﵂ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِي جَارَيْنِ، فَإِلَي أَيِّهِمَا أُهْدِي؟ قَالَ: \"إِلَى أَقْرَبِهِمَا مِنْكِ بَابًا\". [انظر: ٢٢٥٩ - فتح: ٥/ ٢١٩]\nذكر فيه تعليق بكر عن عمرو الذي في الباب قبله.\nوحديث عائشة: إِنَّ لِي جَارَيْنِ، فَإِلَى أَيِّهِمَا أُهْدِي؟ قَالَ: \"إِلَى أَقْرَبِهِمَا منك بَابًا\".\nوفيه: أن أقرب الجيران أولى بالصلة والبر والرعاية، وأن صلة الأقرب منهم أفضل من صلة الأبعد؛ إذ لا يقدر على عموم جميعهم بالهدية، وقد أكد الله تعالى في كتابه فقال: ﴿وَالجَارِ ذِي القُرْبَى وَالجَارِ الجُنُبِ وَالصَّاحِبِ بِالجَنْبِ﴾ [النساء: ٣٦]، فدل على تفضيل الأقرب، وقد سلف ذلك في باب: أي الجوار أقرب في كتاب الشفعة (^١).\n_________\n(^١) سلف برقم (٢٢٥٩).","vol":"16","page":351},{"text":"<span data-type='title' id=toc-1882>١٧ - باب مَنْ لَمْ يَقْبَلِ الهَدِيَّةَ لِعِلَّةٍ</span>\nوَقَالَ عُمَرُ بْنُ عَبْدِ العَزِيزِ كَانَتِ الهَدِيَّةُ فِي زَمَنِ النبي - ﷺ - هَدِيَّةً، وَاليَوْمَ رِشْوَةٌ.\n\n٢٥٩٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ ﵄ أَخْبَرَهُ أَنَّهُ سَمِعَ الصَّعْبَ بْنَ جَثَّامَةَ اللَّيْثِيَّ -وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - يُخْبِرُ أَنَّهُ أَهْدَى لِرَسُولِ اللهِ - ﷺ - حِمَارَ وَحْشٍ وَهْوَ بِالأَبْوَاءِ -أَوْ بِوَدَّانَ- وَهْوَ مُحْرِمٌ، فَرَدَّهُ، قَالَ صَعْبٌ: فَلَمَّا عَرَفَ فِي وَجْهِي رَدَّهُ هَدِيَّتِي قَالَ: \"لَيْسَ بِنَا رَدٌّ عَلَيْكَ، وَلَكِنَّا حُرُمٌ\". [انظر: ١٨٢٥ - مسلم: ١١٩٣ - فتح: ٥/ ٢٢٠]\n\n٢٥٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ ﵁ قَالَ: اسْتَعْمَلَ النَّبِيُّ - ﷺ - رَجُلًا مِنَ الأَزْدِ يُقَالُ لَهُ: ابْنُ الأتْبِيَّةِ عَلَى الصَّدَقَةِ، فَلَمَّا قَدِمَ قَالَ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي. قَالَ: \"فَهَلاَّ جَلَسَ فِي بَيْتِ أَبِيهِ أَوْ بَيْتِ أُمِّهِ، فَيَنْظُرَ يُهْدَى لَهُ أَمْ لَا؟! وَالَّذِي نَفْسِى بِيَدِهِ لَا يَأْخُذُ أَحَدٌ مِنْهُ شَيْئًا إِلَّا جَاءَ بِهِ يَوْمَ القِيَامَةِ يَحْمِلُهُ عَلَى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ أَوْ بَقَرَةً لَهَا خُوَارٌ أَوْ شَاةً تَيْعَرُ -ثُمَّ رَفَعَ بِيَدِهِ، حَتَّى رَأَيْنَا عُفْرَةَ إِبْطَيْهِ- اللَّهُمَّ هَلْ بَلَّغْتُ اللَّهُمَّ هَلْ بَلَّغْتُ\". ثَلَاثًا. [انظر: ٩٢٥ - مسلم: ١٨٣٢ - فتح: ٥/ ٢٢٠]\nثم ساق حديث الصعب بن جثامة السالف في الحج (^١).\nوحديث أبي حميد الساعدي: اسْتَعْمَلَ النَّبِيُّ - ﷺ - رَجُلًا مِنَ الأَزْدِ عَلَى الصَّدَقَةِ .. الحديث.\nوالرشوة: السحت، مثلث الراء أشهرها الضم (^٢)، وهي كل ما يأخذ\n_________\n(^١) سلف برقم (١٨٢٥) كتاب: جزاء الصيد، باب: إذا أهدى للمحرم حمارًا وحشيًّا.\n(^٢) انظر: \"لسان العرب\" ٣/ ١٦٥٣ مادة (رشا).","vol":"16","page":352},{"text":"الإنسان على غير عوض، ويلزم آخذه العار، يعني بذلك الأمراء ومن في معناهم ممن يتقى شره.\nوالرغاء: صوت الإبل (^١)، والخوار -بالخاء-: صوت البقر (^٢)، وقال ابن التين: هو بالخاء والجيم، وهو في \"المطالع\" بلفظ الجرار الصوت، وروي حوار، والمعنى واحد، إلا أنه بالخاء يستعمل في الظباء والشاء والجيم للبقر والناس. و(تيعر): تصيح، واليعار: صوت الشاة، يعرت تيعر يعارًا (^٣).\nو(عفرة إبطيه): بياضهما، قال صاحب \"العين\": العفرة: غبرة في حمرة كون الظبي الأعفر (^٤).\nوتكريره: \"اللهم هل بلغت\" ليسمع من لم يسمع؛ وليبلغ الشاهد الغائب، كرره للتأكيد.\nوفيه -أعني حديث الصعب-: رد الهدية وهو غاية الأدب فيه؛ لأنها لا تحل للمهدى إليه؛ من أجل أنه محرم.\nومن حسن الأدب أن يكافأ المهدي، وربما عسرت المكافأة فردها إلى من يجوز له الانتفاع بها أولى من تكلف المكافأة، مع أنه لو قبله لم يكن له سبيل إلى غير تسريحه؛ لأنه لا يجوز له ذبحه، وهو محرم.\nويؤخذ منه أنه لا يجوز قبول هدية من كان ماله حراصًا على المهدى إليه، وكذا من عرف بالغصب والظلم.\n_________\n(^١) انظر: \"لسان العرب\" ٣/ ١٦٨٤ (رغا).\n(^٢) انظر: \"لسان العرب\" ٣/ ١٢٨٥ (خور).\n(^٣) انظر: \"مقاييس اللغة\" (١١١٠) مادة (يعر).\n(^٤) \"العين\" ٢/ ١٢٣.","vol":"16","page":353},{"text":"وفي حديث ابن اللتبية أن هدايا العمال يجب أن تجعل في بيت المال، وأنه ليس لهم منها شيء إلا أن يستأذنوا الإمام في ذلك، كما جاء في قصة معاذ أنه - ﵇ - طيب له الهدية فأنفذها له أبو بكر بعد رسول الله، لما كان دخل عليه في ماله من الفلس (^١).\nوفيه كراهية قبول هدية طالب العناية، ويدخل في معنى ذلك كراهية هدية المديان والمقارض، وكل من لهديته سبب غير سبب الجيرة أو صلة الرحم.\n_________\n(^١) رواه الطبراني ٢٠/ ١٣١، وقال الهيثمي في \"مجمع الزوائد\" ٤/ ١٤٤: رواه الطبراني في \"الكبير\" مرسلًا ورجاله رجال الصحيح.","vol":"16","page":354},{"text":"<span data-type='title' id=toc-1883>١٨ - باب إِذَا وَهَبَ هِبَةً أَوْ وَعَدَ ثُمَّ مَاتَ قَبْلَ أَنْ تَصِلَ إِلَيْهِ</span>\nوَقَالَ عَبِيدَةُ: إِنْ مَاتَ وَكَانَتْ فُصِلَتِ الهَدِيَّةُ وَالمُهْدَى لَهُ حَيٌّ فَهْيَ لِوَرَثَتِهِ، وَإِنْ لَمْ تَكُنْ فُصِلَتْ فَهْيَ لِوَرَثَةِ الذِي أَهْدَى. وَقَالَ الحَسَنُ أَيُّهُمَا مَاتَ قَبْلُ فَهْيَ لِوَرَثَةِ المُهْدَى لَهُ. إِذَا قَبَضَهَا الرَّسُولُ.\n\n٢٥٩٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابْنُ المُنْكَدِرِ، سَمِعْتُ جَابِرًا ﵁ قَالَ: قَالَ لِي النَّبِيُّ - ﷺ -: \"لَوْ جَاءَ مَالُ البَحْرَيْنِ أَعْطَيْتُكَ هَكَذَا ثَلَاثًا\". فَلَمْ يَقْدَمْ حَتَّى تُوُفِّيَ النَّبِيُّ - ﷺ -، فَأَمَرَ أَبُو بَكْرٍ مُنَادِيًا فَنَادَى: مَنْ كَانَ لَهُ عِنْدَ النَّبِيِّ - ﷺ - عِدَةٌ أَوْ دَيْنٌ فَلْيَأْتِنَا. فَأَتَيْتُهُ فَقُلْتُ إِنَّ النَّبِيَّ - ﷺ - وَعَدَنِي. فَحَثَى لِي ثَلَاثًا. [انظر: ٢٢٩٦ - مسلم: ٢٣١٤ - فتح: ٥/ ٢٢١]\nثم ذكر حديث جابر \"لَوْ جَاءَ مَالُ البَحْرَيْنِ أَعْطَيْتُكَ هَكَذَا ثَلَاثًا\". وقد سلف (^١).\nواختلف العلماء في الذي يهب أو يتصدق على رجل ثم يموت الواهب أو المتصدق قبل أن يصل إلى الموهوب له: فذكر البخاري قول عبيدة -وهو السَلْماني بفتح العين- والحسن، وبمثل قول الحسن\nقال مالك: إن كان أشهد عليها أو أبرزها أو دفعها إلى من يدفعها إلى الموهوب له، فهي جائزة.\nكذا نقله عنه ابن بطال (^٢).\n_________\n(^١) سلف برقم (٢٢٩٦) كتاب: الكفالة، باب: من تكلف عن ميت دينًا.\n(^٢) \"شرح ابن بطال\" ٧/ ١١٣.","vol":"16","page":355},{"text":"وقال ابن التين: قول مالك: إن شهد الباعث والمبعوث إليه حي يومئذ. وفي كتاب محمد: من مات منهما رجحت إلى ورثة الميت، إن لم يشهد.\nوفيها قول ثالث وهو: إن كان بعث بها المهدي مع رسوله، فمات الذي أهديت إليه، فإنها ترجع إليه، وإن كان أرسل بها مع رسول الذي أهديت إليه، فمات المهدي إليه، فهي لورثته.\nهذا قول الحكم وأحمد وإسحاق.\nوقالت طائفة: لا تتم الهبة إلا بقبض الموهوب له أو وكيله، فأيهما مات قبل أن تصل الهبة إلى الموهوب له، فهي راجعة إلى الواهب أو إلى ورثته. هذا قول الشافعي (^١).\nوروى مسلم بن خالد، عن موسى بن عقبة، عن أبيه، عن أم كلثوم: لما تزوج النبي - ﷺ - أم سلمة قال: \"إني أهديت للنجاشي أواقي من مسك وحلة، ولا أراه إلا قد مات، ولا أرى الهدية التي أهديت إليه إلا سترد إليَّ، فإذا ردت فهي لك\" (^٢).\nواختلف الفقهاء فيما يلزم من العِدَة، وفيما لا يلزم منها، فقال الكوفيون والأوزاعي والشافعي: لا يلزم من العِدَة شيء؛ لأنها منافع لم تقبض، فلصاحبها الرجوع فيها. وقال مالك: أما العِدَة مثل أن\nيسأل الرجل الرجل أن يهب له هبة، فيقول له: نعم، ثم يبدو له ألا يفعل، فلا أرى ذلك يلزمه.\n_________\n(^١) انظر \"شرح ابن بطال\" ٧/ ١١٣ - ١١٤، \"الإشراف\" ٢/ ٢٢٦.\n(^٢) \"المعجم الكبير\" ٢٣/ ٣٥٢ (٨٢٥) وقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢٨٩: رواه الطبراني وأم موسى بن عقبة لا أعرفها ومسلم بن خالد وثقه ابن معين وغيره، وبقية رجاله رجال الصحيح.","vol":"16","page":356},{"text":"قال مالك: ولو كان ذلك في قضاء دين فسأله أن يقضيه عنه فقال: نعم، وثَمَّ رجال يشهدون عليه فما أحراه أن يلزمه إذا شهد عليه اثنان.\nوقال ابن القاسم: إذا وعد الغرماء فقال: أشهدكم أني قد وهبت لهذا من أين يؤدى إليكم، فإن هذا يلزمه، وأما أن يقول: نعم، أنا أفعل. ثم يبدو له، فلا أرى ذلك عليه (^١).\nوقال سحنون: الذي يلزمه في العدة في السلف والعارية أن يقول للرجل: اهدم دارك وأنا أسلفك ما تبنيها به، أو أخرج إلى الحج وأنا أسلفك ما يبلغك، أو اشتر سلعة كذا، أو تزوج وأنا أسلفك.\nذلك مما يدخله فيه وينشئه به، فهذا كله يلزمه، قال: وأما أن يقول: أنا أسلفك وأنا أعطيك بغير شيء، يلزمه المأمور نفسه، فإن هذا لا يلزمه شيء. وقال أصبغ: يلزمه في ذلك كل ما وعد به (^٢).\nقال ابن العربي: وأجلُّ من ذهب إلى هذا المذهب عمر بن عبد العزيز، ورجح الأول ابن بطال وقال: إنه أشبه بمعنى الحديث، ألا ترى فُتيا عبيدة السلماني والحسن في أن الهبة والعدة إنما تتم إذا وصلت إلى المهدي له قبل موت الواهب والموهوب له في قول الحسن، وفي قول عبيدة: إن مات الموهوب له قبل أن تصل إليه الهبة، فهي لورثة الواهب.\nوذكر عبد الرزاق، عن قتادة كقول الحسن (^٣)، وهذا يدل من فتياهم أنهم تأولوا قوله - ﵇ - لجابر: \"لو قد جاء مال البحرين أعطيك\". أنها عدة\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٢/ ٢٠٣.\n(^٢) انظر: \"النوادر والزيادات\" ١٢/ ٢٠٤ - ٢٠٥.\n(^٣) \"مصنف عبد الرزاق\" ٩/ ٨٤ (١٦٤٣٩) كتاب: المواهب، باب: الرجل يوصي للرجل فيموت قبله.","vol":"16","page":357},{"text":"حر، لازم الوفاء بها في القضاء؛ لأنها لم تكن فصلت من عند رسول الله - ﷺ - قبل موته، وإنما وعد بها جابرًا، وهو قوله: \"لو قد جاء مال البحرين\" فمات رسول الله - ﷺ - قبل ذلك، ولذلك ذكر البخاري قول عبيدة والحسن في أول الباب؛ ليدل أن فعل الصديق في قضائه عدات رسول الله - ﷺ - بعد موته، أنها كانت منه على التطوع ولم يكن يلزم الشارع ولا الصديق قضاء شيء منها؛ لأنه لم يرو عن أحد من السلف وجوب القضاء بالعدة، وإنما أنفذ ذلك الصديق بعد موته - ﵇ -؛ اقتداءً بطريقة رسول الله - ﷺ - ولفعله، فإنه كان أوفى الناس بعهدٍ وأصدقهم لوعدٍ (^١).\nقلت: قد ذكر البخاري أن ابن أشوع وسمرة قضيا به (^٢) وفي \"تاريخ المنتجيلي\" أن عبد الله بن شبرمة قضى على رجل بوعد وحبسه فيه، وتلى قوله تعالى: ﴿كَبُرَ مَقْتًا عِنْدَ اللهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ (٣)﴾ [الصف: ٣].\nتنبيهان:\nأحدهما: اعترض الإسماعيلي فقال: هذا الباب لا يدخل في الهبة بحال، وليس ما قاله لجابر هبة، وإنما هو عِدَة على وصف إذا كان صح الوعد، ولكن لما كان وعده لا يجوز أن يعترضه خُلْف أو يعوق دون الوفاء به معنى جعلوا وعده بمنزلة الضمان في الصحة، فرقًا بين وعده الذي لا خلف له وبين وعد غيره من الأمة، ممن يجوز أن يفي به وقد لا يفي.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١١٤ - ١١٥.\n(^٢) سيأتي قبل حديث (٢٦٨١) كتاب: الشهادات، باب: من أمر بإنجاز الوعد.","vol":"16","page":358},{"text":"ثانيهما: قال المهلب: إنجاز الوعد مندوب إليه، وليس بواجب فرضًا، والدليل على ذلك اتفاق الجمع على أن من وعد بشيء لم يضارب به مع الغرماء.\nولا خلاف أنه مستحسن ومن مكارم الأخلاق، وعدة جابر لم تكن في ذمة رسول الله - ﷺ -، إنما ادعى شيئًا في بيت المال والفيء، وذاك موكول إلى اجتهاد الإمام. وقال ابن التين: إنما أعطاه الصديق؛ ليبلغ مراد رسول الله - ﷺ -.\nوقول جمهور العلماء: إن هذا لو كان من غير مراد رسول الله - ﷺ - لم يقبض له في ماله بعد موته في العدة، قال: والحاصل في العدة ثلاثة أقوال: لا، نعم، إن كانت العدة سبب مثل أن يقول: اهدم دارك وأنا أبنيها. أن ذلك يلزم وإن لم يهدم، وأما أن يهدمها فمتفق عليه أن ذلك يلزمه ما شاء، وعاش في ذمته أو فلس كالدين.","vol":"16","page":359},{"text":"<span data-type='title' id=toc-1884>١٩ - باب كَيْفَ يُقْبَضُ العَبْدُ وَالمَتَاعُ</span>\nوَقَالَ ابْنُ عُمَرَ كُنْتُ عَلَى بَكْرٍ صَعْبٍ، فَاشْتَرَاهُ النَّبِيُّ - ﷺ - وَقَالَ: \"هُوَ لَكَ يَا عَبْدَ اللهِ\". [انظر: ٢١١٥]\n\n٢٥٩٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ ﵄ قَالَ: قَسَمَ رَسُولُ اللهِ - ﷺ - أَقْبِيَةً، وَلَمْ يُعْطِ مَخْرَمَةَ مِنْهَا شَيْئًا، فَقَالَ مَخْرَمَةُ: يَا بُنَيَّ، انْطَلِقْ بِنَا إِلَى رَسُولِ اللهِ - ﷺ -. فَانْطَلَقْتُ مَعَهُ، فَقَالَ: ادْخُلْ فَادْعُهُ لِي. قَالَ: فَدَعَوْتُهُ لَهُ، فَخَرَجَ إِلَيْهِ وَعَلَيْهِ قَبَاءٌ مِنْهَا، فَقَالَ: \"خَبَأْنَا هَذَا لَكَ\". قَالَ: فَنَظَرَ إِلَيْهِ، فَقَالَ: رَضِيَ مَخْرَمَةُ. [٢٦٥٧، ٣١٢٧، ٥٨٠٠، ٥٨٦٢، ٦١٣٢ - مسلم: ١٠٥٨ - فتح: ٥/ ٢٢٢]\nثم ذكر حديث المِسْوَرِ بْنِ مَخْرَمَةَ أنه قَالَ: قَسَمَ رَسُولُ اللهِ - ﷺ - أقْبِيَةً، وَلَمْ يُعْطِ مَخْرَمَةَ .. قَالَ: فَدَعَوْتُهُ لَهُ، فَخَرَجَ إِلَيْهِ وَعَلَيْهِ قَبَاءٌ مِنْهَا، فَقَالَ: \"خَبَأْنَا هذا لَكَ\". قَالَ: فَنَظَرَ إِلَيْهِ، فَقَالَ: رَضِيَ مَخْرَمَةُ.\nالشرح:\nالتعليق سلف قريبًا، والحديث ذكره البخاري في مواضع أخر تأتي (^١).\nوفيه: فخرج ومعه قباء وهو يريه محاسنه (^٢).\nوفي آخره في الجهاد: أهديت له أقبية من ديباج مزررة بالذهب، فقسمها بين أصحابه، وعزل منها واحدًا لمخرمة (^٣).\n_________\n(^١) سيأتي برقم (٢٦٥٧) كتاب: الشهادات، باب: شهادة الأعمى، (٥٨٠٠) كتاب: اللباس، باب: القباء وفروج حرير …\n(^٢) يأتي برقم (٢٦٥٧).\n(^٣) يأتي برقم (٦١٣٢) كتاب: الأدب، باب: المداراة مع الناس.","vol":"16","page":360},{"text":"وفيه: فاستقبله بأزراره (^١). وفي بعض الطرق: يا بني إنه قدمتْ عليه أقبية وهو يقسمها. وفيه: (يا بني ادعه لي). قال: فأعظمت ذلك. فقال: (يا بني، إنه ليس بخيار فدعوته فخرج) (^٢).\nوأخرجه مسلم وقال: (ولم يعط منه) (^٣) بضمير الواحد، كأنه عائد على نوع الأقبية في المعنى.\nوالقباء: ممدود، قال ابن دريد: هو من قبوت الشيء: جمعته (^٤).\nوقوله: (\"خبأنا هذا\"). وقبله: (فخرج إليه وعليه قباء) وقال ابن التين: قوله: \"خبأنا لك هذا\".\nوقال: (وخرج وعليه قباء) فقال: \"خبأنا لك هذا\".\nفيه إشكال؛ للباسه - ﵇ - بعد أن خبأه لمخرمة.\nويحمل قوله: (فخرج وعليه قباء). أنه كان في يده. وفيه بُعْد يُبَيّنه حديث أنه خرج ومعه قباء، وهو يريه محاسنه ويقول: \"خبأت هذا لك\".\nوقد قيل: قد كان في خلقه شيء ولاطفه. كما ذكره في الجهاد، ولفظه: وكان في خلقه شدة (^٥).\nوقوله: \"رضي مخرمة؟ \" هو من قوله - ﵇ -، وصرح به الداودي، قال: أي: هل رضيت.\n_________\n(^١) يأتي برقم (٣١٢٧) كتاب: فرض الخمس، باب: قسمة الإمام ما يقدم عليه ويخبأ لمن لم يحضره أو غاب.\n(^٢) يأتي معلقا برقم (٥٨٦٢) كتاب: اللباس، باب: المزرر بالذهب.\n(^٣) مسلم (١٠٥٨) كتاب: الزكاة، باب: إعطاء من سأل بفحش وغلظة.\n(^٤) \"الجمهرة\" ١/ ٣٧٥ مادة: (بقو).\n(^٥) سيأتي برقم (٣١٢٧) كتاب: فرض الخمس، باب: قسمة الإمام ما يقدم عليه ويخبأ لمن لم يحضره أو غاب عنه.","vol":"16","page":361},{"text":"ويحتمل أن يكون من قول مخرمة.\nوقوله: (فخرج إليه وعليه قباء منها). ظاهره استعمال الحرير، ويجوز أن يكون قبل النهي، وأن يكون المراد أنه نشره على أكتافه؛ ليراه مخرمة كله.\nوفيه ائتلاف أهل اللسانة وغيرهم.\nفرع: مجرد التخبية لا يصيره ملكًا؛ لانتفاء الحوز، وممن صرح باشتراط الحوز الصديق والفاروق (^١)، وعثمان وابن عباس ومعاذ (^٢) وشريح ومسروق والشعبي (^٣)، وإليه ذهب الثوري والكوفيون والشافعي، وقالوا: ليس للموهوب له مطالبة الواهب بالتسليم إليه؛ لأنها ما لم تقبض عِدَة يحسن الوفاء بها ولا تقضى عليه (^٤)، وعندنا مع اشتراط الحوز لابد من إذنه فيه، على الأصح.\nوقال آخرون: يصح بالكلام دون القبض كالبيع (^٥).\nروي عن علي وابن مسعود (^٦) والحسن البصري والنخعي (^٧)، وبه قال مالك وأحمد وأبو ثور (^٨)، إلا أن أحمد وأبا ثور قالا: للموهوب\n_________\n(^١) رواهما ابن أبي شيبة ٤/ ٢٨٥ (٢٠١١٦).\n(^٢) رواها ابن أبي شيبة ٤/ ٢٨٥، ٢٨٦ أما عثمان (٢٠١١٨)، وأما ابن عباس (٢٠١٣٠)، وأما معاذ (٢٠١٢٣).\n(^٣) رواها عبد الرزاق ٩/ ١٢١ - ١٢٢ (١٦٥٩٠، ١٦٥٩١، ١٦٥٩٢).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٣٧، \"الإشراف\" ٢/ ٢٢٢ - ٢٢٣، \"البيان\" ٨/ ١١٥.\n(^٥) \"التمهيد\" ١/ ٢١١.\n(^٦) رواهما عبد الرزاق ٩/ ١٢٢ (١٦٥٩٥).\n(^٧) أثر النخعي رواه ابن أبي شيبة ٤/ ٢٨٦ (٢٠١٣١).\n(^٨) انظر: \"الاستذكار\" ٢٢/ ٣٠٣.","vol":"16","page":362},{"text":"له المطالبة في حياة الواهب، فإن مات الواهب بطلت الهبة (^١).\nقال ابن بطال: وتقبض الهبات والمتاع عند جماعة العلماء بإسلام الواهب لها إلى الموهوب له.\nوحيازة الموهوب له كركوب ابن عمر الجمل، وكإعطاء رسول الله - ﷺ - القباء لمخرمة وتلقيه بأزراره، كما ذكر البخاري في الجهاد أنه عليه (^٢).\nحجة أهل المقالة الأولى: أنه - ﵇ - قال لابن عمر وهو راكب الجمل: \"هو لك\" (^٣).\nفكان حكم الهبات كلها كذلك لا تتم إلا بالقبض.\nحجة الثاني: أنه - ﵇ - قال لابن عمر في الجمل: \"هو لك\" مَلَّكَهُ إياه، ولا يُمَلِّك الشارع شيئًا أحدًا إلا وهو مالك له ويستحقه، فكان لابن عمر المطالبة بهذا الجمل لو لم يركبه لحقه الذي تعين فيه، فوجب له طلبه، وكذلك دل فعله في القباء الذي تلقى به مخرمة واسترضاه به قبل سؤاله إياه، أنه قد تعين للمسور فيه حق وجب للمسور طلبه على ما ذهب إليه مالك، فإن قلت: فإذا بقي في الهبة حق للموهوب له وجبت به مطالبة الواهب في حياته، فكذلك يجوز\n_________\n(^١) انظر: \"المغني\" ٨/ ٢٤٣.\n(^٢) كذا بالأصل، والكلام ناقص، وتمامه من ابن بطال ٧/ ١١٦: وذكر البخاري في كتاب الجهاد أن النبي - ﷺ - أهديت إليه أقبية من ديباج مزررة بالذهب، فقسمها بين أصحابه، وعزل منها واحدًا لمخرمة، فجاء مخرمة إلى النبي - ﵇ - فسمع صوته فتلقاه به، واستقبله بأزراره، فقالى: يا أبا المسور خبأت لك هذا مرتين وكان في خلقه شدة.\n(^٣) سيأتي قريبًا (٢٦١٠) باب: من أهدي له هدية وعنده جلساؤه فهو أحق به.","vol":"16","page":363},{"text":"مطالبته بعد مماته كسائر الحقوق. قيل: هذا هو القياس، لولا حكم الصديق بين ظهراني الصحابة وهم متوافرون فيما وهب لابنته جداد عشرين وسقًا من ماله بالغابة، ولم تكن قبضته، وقال لها: لو كنت حُزْتيه كان لك، وإنما هو اليوم مال وارث.\nولم يرو عن أحد من الصحابة أنه أنكر قوله ذلك، ولا رد عليه، فكان هذا دليلًا لصحة قول مالك (^١).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١١٦ - ١١٧.","vol":"16","page":364},{"text":"<span data-type='title' id=toc-1885>٢٠ - باب إِذَا وَهَبَ هِبَةً وَقَبَضَهَا الآخَرُ، وَلَمْ يَقُلْ: قَبِلْتُ</span>\n٢٦٠٠ - حَدَّثَنَا مُحَمَّد بْنُ مَحْبوبٍ، حَدَّثَنَا عبد الوَاحِدِ، حَدَّثَنَا مَعْمَر، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: هَلَكْت. فَقَالَ: \"وَمَا ذَاكَ؟ \". قَالَ: وَقَعْتُ بِأَهْلِي فِي رَمَضَانَ. قَالَ: \"تَجِدُ رَقَبَةً؟ \". قَالَ: لَا. قَالَ: \"فَهَلْ تَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ\". قَالَ: لَا. قَالَ: \"فَتَسْتَطِيعُ أَنْ تُطْعِمَ سِتِّينَ مِسْكِينًا؟ \". قَالَ: لَا. قَالَ: فَجَاءَ رجلٌ مِنَ الأنصَارِ بِعَرَقٍ -وَالعَرَقُ: الِمكْتَل- فِيهِ تَمْرٌ، فَقَالَ: \"اذْهَبْ بهذا فَتَصَدَّقْ بِه\". قَالَ: عَلَى أَحْوَجَ مِنَّا يَا رَسُولَ اللهِ؟! وَالَّذِي بَعَثَكَ بِالَحْقِّ مَا بَيْنَ لَابَتَيْهَا أَهْلُ بَيْتٍ أَحْوَجُ مِنَّا. قَالَ: \"اذْهَبْ فَأَطْعِمْهُ أَهْلَكَ\". [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح: ٥/ ٢٢٣]\nذكر فيه حديث المجامع في رمضان وفيه قال: \"اذْهَبْ بهذا فَتَصَدَّقْ بِه\".\nرواه عن محمد بن محبوب (خ. د. س)، وهو محمد بن الحسن (خ. د. س) بن هلال بن أبي زينب القرشي البناني، أبو جعفر، وقيل: أبو عبد الله المعروف بابن محبوب، ومحبوب لقب لأبيه الحسن، مات محمد سنة ثلاث وعشرين ومائتين، وقيل: سنة اثنتين وعشرين، روى عنه البخاري وأبو داود، وروى النسائي عن رجل عنه (^١).\nولا شك أن القبض في الهبة هو غاية القبول، قال ابن بطال: ولا يحتاج القابض أن يقول قبلت، وهو قد قبضها، قال: وعلى هذا جماعة العلماء، ألا ترى أن الواقع على أهله في رمضان قبض من\n_________\n(^١) انظر: \"الجرح والتعديل\" ٨/ ١٠٢ (٤٤٠)، \"تهذيب الكمال\" ٢٥/ ٧٤ (٥١٥٢)، \"لسان الميزان\" ٥/ ١٥٠ (٨١١٩).","vol":"16","page":365},{"text":"الشارع المكتل من التمر ولم يقل قد قبلت، إذ كان مستغنيًا عنه بالقبض، ومثل هذا المعنى في حديث جابر حين اشترى منه الشارع الجمل، فلما رجع إليه الثمن قال: \"الثمن والجمل لك\" (^١). ولم يقل له جابر: قد قبلته يا رسول الله.\nفدل ذلك أن الهبة تتم بإعطاء الواهب وقبض الموهوب له، دون قوله باللسان: قد قبلت.\nوأما إذا قال: قبلت ولم يقبض. فتعود المسألة إلى ما سلف من اختلافهم في قبض الهبة في الباب قبله (^٢).\nقلت: مذهبنا أنه لا بد من الإيجاب والقبول لفظًا، كما في البيع وسائر التمليكات فلا يقوم الأخذ والإعطاء مقامهما كما في البيع (^٣)، قال الإمام: ولا شك أن من يصير إلى انعقاد البيع بالمعاطاة يجزئه\nفي الهبة.\nواختار ابن الصباغ من أصحابنا أن الهبة المطلقة لا تتوقف على إيجاب وقبول.\n_________\n(^١) تقدم برقم (٢٤٧٠) كتاب: المظالم، باب: من عقل بعيره على البلاط أو باب المسجد.\n(^٢) \"شرح ابن بطال\" ٧/ ١١٨.\n(^٣) انظر: \"روضة الطالبين\" ٥/ ٣٦٥.","vol":"16","page":366},{"text":"<span data-type='title' id=toc-1886>٢١ - باب إِذَا وَهَبَ دَيْنًا عَلَى رَجُلٍ</span>\nقَالَ شُعْبَةُ، عَنِ الحَكَمِ: هُوَ جَائِزٌ. وَوَهَبَ الحَسَنُ بْنُ عَلِيٍّ لِرَجُلٍ دَيْنَهُ وَقَالَ النَّبِيُّ - ﷺ: \"مَنْ كَانَ لَهُ عَلَيْهِ حَقٌّ فَلْيُعْطِهِ، أَوْ لِيَتَحَلَّلْهُ مِنْهُ\". وَقَالَ جَابِرٌ: قُتِلَ أَبِي وَعَلَيْهِ دَيْنٌ، فَسَأَلَ النَّبِيُّ - ﷺ - غُرَمَاءَهُ أَنْ يَقْبَلُوا ثَمَرَ حَائِطِي، وَيُحَلِّلُوا أَبِي.\n\n٢٦٠١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ حَدَّثَنِي ابْنُ كَعْبِ بْنِ مَالِكٍ أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ أَخْبَرَهُ، أَنَّ أَبَاهُ قُتِلَ يَوْمَ أُحُدٍ شَهِيدًا، فَاشْتَدَّ الغُرَمَاءُ فِي حُقُوقِهِمْ، فَأَتَيْتُ رَسُولَ اللهِ - ﷺ - فَكَلَّمْتُهُ، فَسَأَلَهُمْ أَنْ يَقْبَلُوا ثَمَرَ حَائِطِي وَيُحَلِّلُوا أَبِي، فَأَبَوْا، فَلَمْ يُعْطِهِمْ رَسُولُ اللهِ - ﷺ - حَائِطِي، وَلَمْ يَكْسِرْهُ لَهُمْ، وَلَكِنْ قَالَ: \"سَأَغْدُو عَلَيْكَ\". فَغَدَا عَلَيْنَا حَتَّى أَصْبَحَ، فَطَافَ فِي النَّخْلِ، وَدَعَا فِي ثَمَرِهِ بِالبَرَكَةِ، فَجَدَدْتُهَا فَقَضَيْتُهُمْ حُقُوقَهُمْ، وَبَقِيَ لَنَا مِنْ ثَمَرِهَا بَقِيَّةٌ، ثُمَّ جِئْتُ رَسُولَ اللهِ - ﷺ - وَهْوَ جَالِسٌ، فَأَخْبَرْتُهُ بِذَلِكَ، فَقَالَ رَسُولُ اللهِ - ﷺ - لِعُمَرَ: \"اسْمَعْ -وَهْوَ جَالِسٌ- يَا عُمَرُ\". فَقَالَ: أَلاَّ يَكُونُ قَدْ عَلِمْنَا أَنَّكَ رَسُولُ اللهِ؟ وَاللهِ إِنَّكَ لَرَسُولُ اللهِ. [انظر: ٢١٢٧ - فتح: ٥/ ٢٢٤]\nثم ساقه من حديثه.\nالشرح:\nأثر الحكم أخرجه ابن أبي شيبة، عن ابن أبي زائدة، عن شعبة، عنه في رجل وهب لرجل دينًا له عليه، قال: ليس له أن يرجع فيه.\nوحدثنا (^١) أبو داود الطيالسي عن شعبة قال: قال لي الحكم: أتاني ابن أبي ليلى فسألني عن رجل كان له على رجل دين، فوهبه له، أله أن\n_________\n(^١) الضمير هنا يعود على ابن أبي شيبة.","vol":"16","page":367},{"text":"يرجع فيه؟ قلت: لا. فسألت حمادًا فقال: بلى، له أن يرجع فيه (^١).\nوقوله: \"عليه حق .. \" إلى آخره، ذكره مسندًا بلفظ: فإنه ليس في الآخرة دينار ولا درهم (^٢). وحديث جابر قد أسنده، وقد سلف أيضًا في الصلاة (^٣).\nولا خلاف بين العلماء أن من كان عليه دين لرجل فوهبه له ربه (أو) (^٤) أبرأه منه. وقبل البراءة أنه لا يحتاج فيه إلى قبض؛ لأنه مقبوض في ذمته، وإنما يحتاج في ذلك إلى قبول الذي عليه الدين؛ لأنه - ﵇ - سأل غرماء أبي جابر أن يقبضوا ثمر حائطه ويحللوه من بقية دينه، فكان ذلك إبراء لذمة جابر لو رضوا بما دعاهم إليه رسول الله، ولم يكن يعرف ذلك إلا بقولهم: قد قبلنا ذلك ورضينا. فلم يتم التحلل في ذلك إلا بالقول.\nواختلفوا إذا وهب دينًا له على رجل لرجل آخر، فقال [مالك] (^٥): تجوز الهبة إذا سلم إليه الوثيقة بالدين، وأحله به محل نفسه، وإن لم يكن له وثيقة وأشهد على ذلك وأعلن فهو جائز (^٦). وقال أبو ثور: الهبة جائزة أشهد أو لم يشهد إذا تقارا على ذلك (^٧)، وقال الكوفيون والشافعي: الهبة غير جائزة؛ لأنها لا تجوز عندهم إلا مقبوضة (^٨).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٤٩٠ (٢٢٣٨٤، ٢٢٣٨٥).\n(^٢) تقدم برقم (٢٤٤٩).\n(^٣) لم أعثر عليه، ولم يشر إليه المزي في \"تحفة الأشراف\" ٢/ ٢١٠ (٢٣٦٤). والله أعلم.\n(^٤) في الأصول (و)، والمثبت من ابن بطال، وهو الصواب.\n(^٥) زيادة يقتضيها السياق، لإبهام القائل، وهو من \"شرح ابن بطال\" ٧/ ١١٩.\n(^٦) انظر: \"شرح ابن بطال\" ٧/ ١١٩.\n(^٧) انظر: \"الإشراف\" ٢/ ٢٢٥.\n(^٨) انظر: \"الهداية\" ٣/ ٢٥١، \"الإشراف\" ٢/ ٢٢٥.","vol":"16","page":368},{"text":"وقد سلف قريبًا مذاهب العلماء في قبض الهبات.\nوالحجة لمالك وأبي ثور أنهم جعلوا الموهوب له حل محل الواهب في ملك الدين، وينزل منزلته في اقتضائه.\nولما أجمعوا أنه يجوز للرجل أن يحيل الرجل على من له عليه دين، كذلك يجوز له أن يجعل ماله من المطالبة بدينه على رجل لرجل آخر، يحله محله وينزل منزلته إن شاء الله.\nوحديث جابر فيه الشفاعة في وضع بعض الدين، وتأخير الغريم المدة اليسيرة التي لا تضر المطالب.\nوجاء في رواية: اعزل كل صنف على حدة، وأنه جلس عليه وأمرهم أن يكيلوه (^١).\nوهنا أن جابرًا قضاهم ثم أخبر رسول الله - ﷺ -.\nويحتمل أن يكون - ﵇ - جلس حتى اكتالوا بعض حقهم، ثم ذهب ووفاهم، ثم أخبر رسول الله - ﷺ - بما كان بعده. ومعنى: جددتها: قطعتها، بالدال المهملة والمعجمة (^٢).\n_________\n(^١) سلف برقم (٢٤٠٥) كتاب: الاستقراض وأداء الديون، باب: الشفاعة في وضع الدين.\n(^٢) انظر: \"لسان العرب\" ١/ ٥٧٤ مادة (جذذ).","vol":"16","page":369},{"text":"<span data-type='title' id=toc-1887>٢٢ - باب هِبَةِ الوَاحِدِ لِلْجَمَاعَةِ</span>\nوَقَالَتْ أَسْمَاءُ لِلْقَاسِمِ بْنِ مُحَمَّدٍ وَابْنِ أَبِي عَتِيقٍ: وَرِثْتُ عَنْ أُخْتِي عَائِشَةَ بِالغَابَةِ، وَقَدْ أَعْطَانِي بِهِ مُعَاوِيَةُ مِائَةَ أَلْفٍ، فَهُوَ لَكُمَا.\n\n٢٦٠٢ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - أُتِيَ بِشَرَابٍ فَشَرِبَ، وَعَنْ يَمِينِهِ غُلَامٌ، وَعَنْ يَسَارِهِ الأَشْيَاخُ، فَقَالَ لِلْغُلَامِ: \"إِنْ أَذِنْتَ لِي أَعْطَيْتُ هَؤُلَاءِ\". فَقَالَ: مَا كُنْتُ لأُوثِرَ بِنَصِيبِي مِنْكَ يَا رَسُولَ اللهِ أَحَدًا. فَتَلَّهُ فِي يَدِهِ. [انظر: ٢٣٥١ - مسلم: ٢٠٣٠ - فتح: ٥/ ٢٢٥]\nثم ساق حديث سهل بن سعد أنَّه - ﵇ - أُتِيَ بِشَرَابٍ فَشَرِبَ، وَعَنْ يَمِينِهِ غُلَامٌ، وَعَنْ يَسَارِهِ الأَشْيَاخُ، .. الحديث، وقد سلف (^١).\nوقوله: (وابن أبي عتيق). كذا هو في الأصول، ونقل ابن التين عن الشيخ أبي الحسن أن في كتابه إسقاط الواو من (وابن).\nوأبو عتيق: هو عبد الرحمن (س) بن أبي عتيق، واسم أبيه عبد الله، قال: وأظن الواو سقْطٌ من كتابي، وعند أبي ذر بإثباتها.\nوقال الداودي: القاسم ابن أخي عائشة وابن أبي عتيق ابن أختها فوصلتهما بما أعطت فيه مائة ألف، وكانت من أجود الناس، كما أن رسول الله - ﷺ - أجودهم، وهي ضلع منه.\nوظاهر إيراده أن المتصدقة عائشة، وهو خالف ما في البخاري أنها أسماء.\n_________\n(^١) سلف برقم (٤٣٥١) كتاب: المساقاة، باب: في الشرب ومن رأى صدقة الماء وهبته ووصيته.","vol":"16","page":370},{"text":"وقوله: (عن يمينه غلام) في حديث سهل قيل: إنه ابن عباس.\nوقيل: الفضل، كما سلف غير مرة، قال الداودي: هو الفضل، كان عن يساره، والذي عن يمينه خالد، قال ابن التين: وهو وهم، أما خالد فلم يذكر فيه في الصحيح وإنما اختلف في الغلام فقيل: ابن عباس. وهو الأشهر، وقيل: الفضل. قال: وحديث خالد وقد سلف عن يمينه أعرابي وعن يساره أبو بكر، فنبه عمر رسول الله - ﷺ - أن أبا بكر عن يساره أراد أن لا يعطي خالدًا قبله.\nوقد سلف معنى: فَتَلَّه في يده.\nوغرض البخاري في هذا الباب والبابين بعده الرد على أبي حنيفة في إبطاله هبة المشاع فإنه يقول: إذا وهب رجل دارًا لرجل أو متاعًا، وذلك المتاع مما ينقسم فقبضاه جميعًا، فإن ذلك لا يحوزه إلا أن يقسم كل واحد منهما حصته؛ لأن الهبة من شرط صحتها عنده القبض (^١).\nوذهب مالك وأبو يوسف ومحمد والشافعي إلى أن هبة الواحد للجماعة جائزة قالوا: ولو وهب شقصًا من دار أو عبد جاز، وإن لم يكن مقسومًا. وبه قال أحمد وإسحاق وأبو ثور (^٢).\nوحجة من أجاز ذلك أنه - ﵇ - سأل الغلام أن يهب نصيبه من اللبن للأشياخ، ومعلوم أن نصيبه منه مشاع في اللبن غير متميز، ولا منفصل في القدح.\nوهذا خلاف ما ذهب إليه أبو حنيفة، فلا معنى لقوله.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٣٩، \"مختلف الرواية\" ٣/ ١٤٢٠.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٤٠، \"شرح ابن بطال\" ٧/ ١٢٠.","vol":"16","page":371},{"text":"<span data-type='title' id=toc-1888>٢٣ - باب الهِبَةِ المَقْبُوضَةِ وَغَيْرِ المَقْبُوضَةِ، وَالمَقْسُومَةِ وَغَيْرِ المَقْسُومَةِ</span>\nوَقَدْ وَهَبَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ لِهَوَازِنَ مَا غَنِمُوا مِنْهُمْ، وَهْوَ غَيْرُ مَقْسُومٍ.\n[انظر: ٢٣٠٧، ٢٣٠٨]\n\n٢٦٠٣ - وَقَالَ ثَابِتٌ: حَدَّثَنَا مِسْعَرٌ، عَنْ مُحَارِبٍ، عَنْ جَابِرٍ ﵁: أَتَيْتُ النَّبِيَّ - ﷺ - فِي المَسْجِدِ فَقَضَانِي وَزَادَنِي. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٥/ ٢٢٥]\n\n٢٦٠٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَارِبٍ، سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ يَقُولُ بِعْتُ مِنَ النَّبِيِّ - ﷺ - بَعِيرًا فِي سَفَرٍ، فَلَمَّا أَتَيْنَا المَدِينَةَ قَالَ: \"ائْتِ المَسْجِدَ فَصَلِّ رَكْعَتَيْنِ\". فَوَزَنَ -قَالَ شُعْبَةُ: أُرَاهُ فَوَزَنَ لِي فَأَرْجَحَ، فَمَا زَالَ مِنْهَا شَيْءٌ حَتَّى أَصَابَهَا أَهْلُ الشَّأْمِ يَوْمَ الحَرَّةِ. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٥/ ٢٢٥]\n\n٢٦٠٥ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِشَرَابٍ، وَعَنْ يَمِينِهِ غُلَامٌ، وَعَنْ يَسَارِهِ أَشْيَاخٌ، فَقَالَ لِلْغُلَامِ: \"أَتَأْذَنُ لِي أَنْ أُعْطِيَ هَؤُلَاءِ؟ \". فَقَالَ الغُلَامُ: لَا، وَاللهِ لَا أُوثِرُ بِنَصِيبِي مِنْكَ أَحَدًا. فَتَلَّهُ فِي يَدِهِ. [انظر: ٢٣٥١ - مسلم: ٢٠٣٠ - فتح: ٥/ ٢٢٥]\n\n٢٦٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عُثْمَانَ بْنِ جَبَلَةَ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ سَلَمَةَ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: كَانَ لِرَجُلٍ عَلَى رَسُولِ اللهِ - ﷺ - دَيْنٌ فَهَمَّ بِهِ أَصْحَابُهُ، فَقَالَ: \"دَعُوهُ، فَإِنَّ لِصَاحِبِ الحَقِّ مَقَالًا\". وَقَالَ: \"اشْتَرُوا لَهُ سِنًّا فَأَعْطُوهَا إِيَّاهُ\". فَقَالُوا: إِنَّا لَا نَجِدُ سِنًّا إِلَّا سِنًّا هِيَ أَفْضَلُ مِنْ سِنِّهِ. قَالَ: \"فَاشْتَرُوهَا فَأَعْطُوهَا إِيَّاهُ، فَإِنَّ مِنْ خَيْرِكُمْ أَحْسَنَكُمْ قَضَاءً\". [انظر: ٢٣٠٥ - مسلم: ١٦٠١ - فتح: ٥/ ٢٢٦]\nيريد الحديث السالف الذي أسنده.","vol":"16","page":372},{"text":"ثم ساق حديث جابر: أَتَيْتُ النَّبِيَّ - ﷺ - فِي المَسْجِدِ فَقَضَانِي وَزَادَنِي.\nوشيخ البخاري ثابت: هو ابن محمد أبو إسماعيل الشيباني الكوفي، من أفراده، مات سنة خمس عشرة أو ست عشرة ومائتين (^١).\nوقد سلف في الصلاة (^٢) أيضًا.\nقال الجياني: وفي رواية أبي زيد: وقال ثابت، وكذا هو عن النسفي. وقال ابن السكن في روايته عن الفربري: حدثنا ثابت بن محمد.\nوفي نسخة الأصيلي: عن أبي أحمد قال البخاري: حدثنا محمد، حدثنا ثابت. كذا وقع غير منسوب عن ثابت، وقد حدث البخاري عن ثابت في غير موضع من \"الجامع\"، ولم يتابع أبو أحمد على هذا (^٣).\nثم ساقه أيضًا من حديث محمد بن بشار، وفيه: قَالَ شُعْبَةُ: أُرَاهُ فَوَزَنَ لِي فَأَرْجَحَ. فَمَا زَالَ مِنْهَا شَيٌ حَتَّى أَصَابَهَا أَهْلُ الشَّامِ يَوْمَ الحَرَّةِ.\nثم ساق حديث سهل بن سعد السالف في الباب قبله (^٤).\nوحديث أبي هريرة \"فَإِنَّ مِنْ خَيْرِكمْ -أو- أَحْسَنَكُمْ قَضَاءً\".\nوقد سلف الخلاف في قبض الهبات.\nوالهبة غير المقسومة: هي هبة المشاع، وقد اختلف العلماء فيها.\n_________\n(^١) هو ثابت بن محمد الشيباني، ويقال: الكناني، أبو محمد، ويقال: أبو إسماعيل، الكوفي العابد، قال أبو حاتم: صدوق، وقال محمد بن سعد ومطين: مات سنة خمس عشرة ومائتين، زاد مطين: في ذي الحجة، وكان ثقة.\nانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٤٠٤، \"الجرح والتعديل\" ٢/ ٤٥٧ (١٨٤٨)، \"تهذيب الكمال\" ٤/ ٣٧٤ - ٣٧٧.\n(^٢) سلف برقم (٤٤٣) باب: الصلاة إذا قدم من السفر.\n(^٣) \"تقييد المهمل\" ٢/ ٦٢٣ - ٦٢٤.\n(^٤) سلف برقم (٢٦٠٢) باب: هبة الواحد للجماعة.","vol":"16","page":373},{"text":"وقد أسلفنا عن مالك والشافعي وأحمد صحة هبة المشاع ومن وافقهم. ويتأتى فيها القبض، كما يجوز فيها البيع.\nوسواء كان المشاع مما ينقسم كالعبيد والثياب والجواهر، وسواء كان مما يقبض بالتخلية أو مما يقبض بالتحويل، وأبو حنيفة يقول: إن كان المشاع مما يقسم لم يجز هبة شيء منه مشاعًا، وإن كان مما لا يقسم كالعبيد واللؤلؤ فإنه يجوز هبته (^١).\nحجتهم أن المشاع لا يتأتى فيه القبض إلا بقبض الجميع، ومن كلف الشريك هذا أضر به، وله أن يمتنع من ذلك، وبقصة الصديق السالفة في عدم القبض.\nحجة المجيز أنه ﵇ وهب حقه من غنائم حنين لهوازن، وحقه من ذلك مشاع لم يتعين، وكذا حديث أبي هريرة في قضائه الجمل بأفضل من سنه.\nووجه الدلالة منه: أن ثمن ذلك الفضل مشاع في ثمن السن التي كانت تلزمه، وقد وهب ذلك.\nوكذلك قول جابر: قضاني فزادني.\nوقوله: (فَوَزَنَ لي وأرجح).\nوقد علم أن تلك الزيادة وذلك الرجحان لم يكن من الثمن وإنما كان هبة، ولم يكن متميزًا بل كان مشاعًا، وهبةُ النبي - ﷺ -، وحديثُ الغلام والأشياخ بيِّن في ذلك أيضًا؛ لأنه استوهب الغلام بنصيبه من الشراب، وكان ذلك مشاعًا غير متميز ولا مقسوم، ولا يعرف ما كان\nيشرب مما كان يترك للأشياخ.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ١٣٩.","vol":"16","page":374},{"text":"ومن أجاز هبة ما لا يقسم فما ينقسم أجوز.\nوأما احتجاجهم بقصة الصديق فهو حجة عليهم؛ لأنه وهب لها جذاذ عشرين وسقًا من أوساق كبيرة، وهذا مشاع بينهم.\nفدل هذا على جواز هبة المشاع؛ لأنه لو لم يجز لم يفعله.\nوقوله: (لو كنت حزتيه لكان لك). لا يدل على منع ما عقده، وإنما قال ذلك؛ لئلا يقتدي به من يريد الهروب بماله من الميراث، ولما لم تحزه عائشة في صحته لم ينفذه لها في مرضه؛ لأن عطايا المريض المقبوضة هي في ثلثه كالوصايا، والوصية للوارث لا تجوز إما مطلقًا أوموقوفًا على إجازة باقي الورثة، ولم يختلف الثلاثة: مالك وأبو حنيفة والشافعي أن عطايا المريض جائزة في ثلثه (^١)، فلم يخالف مالك من حديث أبي بكر شيئًا، وأبو حنيفة خالف أوله وتأول في آخره، ما لم يجامع عليه.\nتنبيهات:\nأحدها: في قصة هوازن: هبة المشاع والمجهول، ومن منع هبة المشاع لأجل انتفاء القبض، وقد سلف، قال ابن التين: ولا أعلم خلافًا فيما إذا وهب جماعة شيئًا شركة بينهم لواحد وقبضه وحازه دونهم أنه يصح فَتَقُومُ على المخالفِ الحجة من الحديث.\nثانيها: كانت هوازن سنة ثمان عقب الفتح، خرج إليهم من مكة قبل مرجعه إلى المدينة، فكانت حنين وهوازن، وحاصر الطائف وانصرف عنها ولم يفتحها، وهي آخر غزوة شهدها بنفسه وقاتل فيها. ذكره أجمع الداودي.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٤/ ٣٨٠، \"المنتقى\" ٦/ ١٥٧، \"الإشراف\" ٢/ ٢٢٦.","vol":"16","page":375},{"text":"وذكر الشيخ أبو محمد أن غزوة تبوك وهي جيش العسرة كانت عام تسع، وأن النبي - ﷺ - توجه إليها أول يوم من رجب، واستخلف عليًّا على المدينة (^١)، وذكر أبو محمد أيضًا أن حنينًا هي هوازن (^٢)، وإنما حنين بلد وهوازن قبيلة، اجتمعوا هناك مع رسول الله - ﷺ - بخلاف ما ذكره الداودي.\nثالثها: قوله: (فأرجح) فيه هبة المشاع أيضًا، وكان يوم الحرة في إمارة يزيد، قاتلهم مسلم بن عقبة، كان يزيد أخرجه إلى ابن الزبير، ونهاه أن لا يعارض أهل المدينة، فطرد أهل المدينة من كان بها من بني أمية إلا عمرو بن عثمان ومروان، وتعرضوا لمسلم وخرجوا إليه، فأقام وكتب إلى يزيد، فكتب إليه: أما إذا أبوا فأرجع إليهم، فإن ظفرت بهم فانجمها ثلاثًا. وكان مسلم مريضًا فأمر أن يجعل على سرير بين الصفين؛ لئلا يفر أصحابه فقتل من أهل المدينة ستة آلاف وخمسمائة، وأباح المدينة وختم في أعناق من كان بها من الصحابة بالخشب ليذلهم، فبايع أهل المدينة ليزيد، ونتف لحية عمرو بن عثمان وما (…) (^٣) حوصرت مكة ورميت الكعبة بالنفط فاحترق سقف الكعبة.\nرابعها: في حديث سهل في الشراب شركة الهدية إذا كانت طعامًا إلا أن صاحبها المبدأ فيها ثم الأيمن فالأيمن.\nوفيه: هبة المجهول، قاله الداودي.\n_________\n(^١) \"جوامع السيرة\" ص ٢٤٩، ٢٥١.\n(^٢) \"جوامع السيرة\" ص ٢٤١.\n(^٣) كلمة في الأصل غير واضحة.","vol":"16","page":376},{"text":"<span data-type='title' id=toc-1889>٢٤ - باب إِذَا وَهَبَ جَمَاعَةٌ لِقَوْمٍ أو رجل لجماعة جاز</span>\n٢٦٠٧ و٢٦٠٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ مَرْوَانَ بْنَ الحَكَمِ وَالمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ النَّبِيَّ - ﷺ - قَالَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ، فَقَالَ لَهُمْ: \"مَعِي مَنْ تَرَوْنَ، وَأَحَبُّ الحَدِيثِ إِلَيَّ أَصْدَقُهُ، فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ: إِمَّا السَّبْيَ وَإِمَّا المَالَ، وَقَدْ كُنْتُ اسْتَأْنَيْتُ\". وَكَانَ النَّبِيُّ - ﷺ - انْتَظَرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً حِينَ قَفَلَ مِنَ الطَّائِفِ، فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ النَّبِيَّ - ﷺ - غَيْرُ رَادٍّ إِلَيْهِمْ إِلَّا إِحْدَى الطَّائِفَتَيْنِ قَالُوا فَإِنَّا نَخْتَارُ سَبْيَنَا. فَقَامَ فِي المُسْلِمِينَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: \"أَمَّا بَعْدُ فَإِنَّ إِخْوَانَكُمْ هَؤُلَاءِ جَاءُونَا تَائِبِينَ، وَإِنِّي رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يُطَيِّبَ ذَلِكَ فَلْيَفْعَلْ، وَمَنْ أَحَبَّ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ اللهُ عَلَيْنَا فَلْيَفْعَلْ\". فَقَالَ النَّاسُ: طَيَّبْنَا يَا رَسُولَ اللهِ لَهُمْ. فَقَالَ لَهُمْ: \"إِنَّا لَا نَدْرِي مَنْ أَذِنَ مِنْكُمْ فِيهِ مِمَّنْ لَمْ يَأْذَنْ، فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ\". فَرَجَعَ النَّاسُ فَكَلَّمَهُمْ عُرَفَاؤُهُمْ، ثُمَّ رَجَعُوا إِلَى النَّبِيِّ - ﷺ - فَأَخْبَرُوهُ أَنَّهُمْ طَيَّبُوا وَأَذِنُوا. وَهَذَا الذِي بَلَغَنَا مِنْ سَبْيِ هَوَازِنَ. هَذَا آخِرُ قَوْلِ الزُّهْرِيِّ، يَعْنِي فَهَذَا الَّذِي بَلَغَنَا. [انظر: فتح: ٥/ ٢٢٦]\nثم ساق حديث مروان والمسور أنه - ﵇ - حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ سَبْيَهُمْ وأَمْوَالَهُمْ، فَقَالَ: \"مَعِي مَنْ تَرَوْنَ .. \". ثم ساق القصة، وقد سلف غير مرة، منها الوكالة، وهو مطابق لما بوَّب له.\nأما هبة الجماعة للقوم فإن الصحابة وهبوا هوازن السبي، وهو مشاع؛ لأن هوازن لم يقسموه بينهم، (ولا) (^١) حاز كل واحد منهم\n_________\n(^١) في الأصل: بل، والمثبت من ابن بطال ٧/ ١٢٣، وهو الأليق بالمعنى.","vol":"16","page":377},{"text":"أهله إلا بعد أن حصل في ملكهم، وبعد أن نفذت هبة الصحابة لهم في السبي، ولم يكن لأحد منهم رجوع في شيء من ذلك؛ لأنهم طيبوا هبتهم وأمضوها، على شرط ألا يقبلوا العوض من النبي - ﷺ - فيها، فهذا يرد قول أبي حنيفة أن هبة المشاع الذي تتأتى فيه القسمة لا تجوز؛ لأن هوازن إنما حازوا أهليهم بعد تملكهم لهم فهذا هبة الجماعة للجماعة.\nوأما هبة الرجل للجماعة، فلأن الصحابة وإن كانوا قد طابت\nأنفسهم بهبة السبي، فإنما فعلوا ذلك من أجل شفاعته عندهم فيه، وأنه وعد بالعوض من لم تطب نفسه بالهبة، فكأنه هو الواهب؛ إذ كان السبب في الهبة، وأيضًا فإنه - ﵇ - كان له حق في جملة السبي فصح ما ذكره، وكذا قال ابن التين أنه يريد بقوله: ومن أحب أن يكون على حظه؛ حتى نعطيه مما يفيء الله علينا، فلو اختاروا ذلك لكان - ﵇ - يقوم لهم بقدر ذلك من الفيء ويهبهم وحده.\nوقوله: (مقسومًا أو غير مقسوم).\nفإنما أراد أن المشاع والمقسوم سواء في جواز الهبة، فكذلك ما ينقسم وما لا ينقسم، سواء في جواز الهبة.\nوقال ابن المنير: احتمل عند البخاري أن يكون الصحابة وهبوا الوفد مباشرة، وسيدنا رسول الله - ﷺ - شفيع.\nواحتمل أن يكونوا وهبوا رسول الله - ﷺ -، وأنه هو وهب الوفد فترجم على الاحتمال (^١).\n_________\n(^١) \"المتواري\" ٢٧٨ - ٢٧٩.","vol":"16","page":378},{"text":"<span data-type='title' id=toc-1890>٢٥ - باب مَنْ أُهْدِيَ لَهُ هَدِيَّةٌ وَعِنْدَهُ جُلَسَاؤُهُ فَهْوَ أَحَقُّ به</span>\nوَيُذْكَرُ عَنِ ابْنِ عَبَّاسٍ أَنَّ جُلَسَاءَهُ شُرَكَاءُ. وَلَمْ يَصِحَّ.\n\n٢٦٠٩ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ أَخَذَ سِنًّا، فَجَاءَ صَاحِبُهُ يَتَقَاضَاهُ فَقَالَ: \"إِنَّ لِصَاحِبِ الحَقِّ مَقَالًا\". ثُمَّ قَضَاهُ أَفْضَلَ مِنْ سِنِّهِ وَقَالَ: \"أَفْضَلُكُمْ أَحْسَنُكُمْ قَضَاءً\". [انظر: ٢٣٠٥ - مسلم: ١٦٠١ - فتح: ٥/ ٢٢٧]\n\n٢٦١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، عَنِ ابْنِ عُمَرَ ﵄ أَنَّهُ كَانَ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ فَكَانَ عَلَى بَكْرٍ لِعُمَرَ صَعْبٍ، فَكَانَ يَتَقَدَّمُ النَّبِيَّ - ﷺ -، فَيَقُولُ أَبُوهُ يَا عَبْدَ اللهِ، لَا يَتَقَدَّمِ النَّبِيَّ - ﷺ - أَحَدٌ. فَقَالَ لَهُ النَّبِيُّ - ﷺ: \"بِعْنِيهِ\". فَقَالَ عُمَرُ: هُوَ لَكَ. فَاشْتَرَاهُ ثُمَّ قَالَ: \"هُوَ لَكَ يَا عَبْدَ اللهِ، فَاصْنَعْ بِهِ مَا شِئْتَ\". [انظر: ٢١١٥ - فتح: ٥/ ٢٢٧]\nثم ساق حديث أبي هريرة في إعطاء أفضل من سنه.\nوحديث ابن عمر في جَمَله حيث اشتراه منه ووهبه لابنه عبد الله.\nأما أثر ابن عباس، فكأنه أراد به ما أخرجه البيهقي من حديث محمد بن الصلت: ثنا مندل بن علي، عن ابن جريج، عن عمرو بن دينار، عن ابن عباس مرفوعًا: \"من أهديت له هدية وعنده ئاس فهم شركاء فيها\" (^١).\nورواه الطبراني عن أبي مسلم الكشي، ثنا مالك بن زياد الكوفي، ثنا مندل به وقال: \"وعنده قوم فهم شركاء فيها\" (^٢).\n_________\n(^١) البيهقي في \"السنن\" ٦/ ١٨٣، وقال: روي ذلك من وجه آخر، وفيه نظر.\n(^٢) الطبراني في \"الكبير\" ١١/ ١٠٤ (١١١٨٣)، وفي \"الأوسط\" ٣/ ٥٣ (٢٤٥٠).","vol":"16","page":379},{"text":"ومندل (د. ق): شيعي صدوق تكلم فيه، مات في خلافة المهدي سنة سبع (^١) وستين ومائة (^٢).\nورواه عبد الرزاق عن محمد بن مسلم عن عمر، وعن ابن عباس، وكذا رواه ابن الأزهر عن عبد الرزاق مرفوعًا، والموقوف أصح، ورواه العقيلي من حديث عبد السلام بن عبد القدوس، ثنا ابن جريج، عن عطاء، عنه؛ مرفوعًا.\nورواه أيضًا من حديث عائشة مرفوعًا، وفي سنده وضاح ابن خيثمة، قال: ولا يتابع عليه، ولا يصح في هذا المتن حديث (^٣).\nوعبد السلام لا يتابع على شيء من حديثه، وليس ممن يقيم الحديث (^٤).\nوقال ابن بطال: لو صح قوله - ﵇ -: \"جلساؤكم شركاؤكم\" لكان معناه الندب عند الفقهاء فيما خَفَّ من الهدايا وما جرت العادة بترك المشاحة فيه (^٥).\nفأما مثل الدور والعقار والمال الكثير فصاحبها أحق بها على ما ترجم البخاري؛ أَلَا ترى أنه - ﵇ - أمر أن يعطى الذي يتقاضاه\n_________\n(^١) ورد بهامش الأصل ما نصه: في \"الكاشف\": ثمان. وضعفه أحمد، أعني: مندلًا، وزاد في \"المغني\": والدارقطني.\n(^٢) مندل بن علي العنزي أبو عبد الله الكوفي، قال يحيى بن معين: ليس بشئ، وقال أيضًا: ليس به بأس. وأدخله البخاري في \"الضعفاء\". وقال أبو زرعة: لين.\nانظر: \"الجرح والتعديل\" ٨/ ٤٣٤ (١٩٨٧)، \"تاريخ عثمان بن سعيد الدارمي\" ص ٢٠٥.\n(^٣) \"الضعفاء\" ٤/ ٣٢٨ (١٩٣٤).\n(^٤) \"الضعفاء\" ٣/ ٦٧ (١٠٣١).\n(^٥) \"شرح ابن بطال\" ٧/ ١٢٥.","vol":"16","page":380},{"text":"أفضل من سنه التي كانت عليه، ولم يشاركه أحد ممن كان بحضرته في ذلك الفضل، وكذلك وهب - ﵇ - الجمل لابن عمر وهو مع الناس، فلم يستحق أحد منهم فيه شركة مع ابن عمر. وعلى هذا مذهب الفقهاء.\nوروي عن أبي يوسف القاضي أن الرشيد أَهْدى إليه مالًا كثيرًا، فورد عليه وهو جالس مع أصحابه فقال له أحدهم: قال النبي - ﷺ - \"جلساؤكم شركاؤكم\" فقال له أبو يوسف: إن هذا الحديث لم يرد في مثل هذا وإنما ورد فيما خَفَّ من الهدايا وفيما يؤكل ويشرب مما تطيب النفوس ببذله والسماحة فيه، وقال: ما ذكر عن ابن عباس لا وجه له في القياس؛ لأن المجالسة لا تثبت الشركة في الهدية ولا الصدقة ولا الهبة ولا غيرها من العطايا، كما لو انتقل إلى رجل ملك بميراث لا يشاركونه.\nواحتج البخاري بأنه - ﵇ - لما قضاه أفضل من سنه لم يشاركه أحد ممن حضر في الزيادة.\nوكذا حديث ابن عمر لم يشركوه أيضًا فيما وهب له الشارع من الجمل.\nقلت: وقوله - ﵇ - في آخره: \"هو لك، يا عبد الله، فاصنع به ما شئت\" صريح في ذلك، وما ذكرناه يوضح رد قول الإسماعيلي: ذكر هذا الحديث في هذا الباب ليس منه في شيء.\nقال: والزيادة في الشيء وتعلم القرآن وما لا يتميز سبيلها في القضاء والرد سبيل الهبة، لكنه من حسن القضاء، وقد يفلس المشتري والسلعة عنده زائدة زيادة في عين المشترى.","vol":"16","page":381},{"text":"ومنه ما لا يتميز فيأخذ هذا البائع على أنها عين ماله، وإن كان ذلك باعتداء من مال المشتري أو نحل فسقاه المشتري وقام عليه، فذلك إحسان من القاضي إذا قضاه لا هبة شيء، ألا ترى أن لو أفرد ما زاد على حال عهدها بأن وهبه مالكه مع الزيادة هبة تلك الزيادة لم يكن شيئًا.","vol":"16","page":382},{"text":"<span data-type='title' id=toc-1891>٢٦ - باب إِذَا وَهَبَ بَعِيرًا لِرَجُلٍ وَهْوَ رَاكِبُهُ، فَهُوَ جَائِزٌ</span>\nوَقَالَ اُلحمَيْدِيُّ: ثَنَا سُفْيَانُ، ثَنَا عَمْروٌ، عَنِ ابن عُمَرَ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، وَكُنْتُ عَلَى بَكْرٍ صَعْبٍ، فَقَالَ النَّبِيُّ - ﷺ - لِعُمَرَ: \"بِعْنِيهِ\". فَابْتَاعَهُ، فَقَالَ النَّبِيُّ - ﷺ -: \"هُوَ لَكَ يَا عَبْدَ اللهِ\".\nهذا الحديث وصله الإسماعيلي، فرواه عن ابن صالح عنه، وأبو نعيم عن أبي علي محمد بن أحمد بن بشر بن موسى عنه به، واسم الحميدي عبد الله بن الزبير كما سلف، ولا خلاف بين العلماء أن من كان عنده الشيء الموهوب له، فإن ذلك قبض صحيح.\nوكذا حكم الوديعة والرهن والدين، يهبها أربابها لمن هي في يده أن ذلك كله حيازة صحيحة لا تحتاج إلى غيرها (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ١٢٦.\nوورد بهامش الأصل: ثم بلغ في السابع بعد السبعين، كتبه مؤلفه.","vol":"16","page":383},{"text":"<span data-type='title' id=toc-1892>٢٧ - باب هَدِيَّةِ مَا يُكْرَهُ لُبْسُهَا</span>\n٢٦١٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: رَأَى عُمَرُ بْنُ الخَطَّابِ حُلَّةً سِيَرَاءَ عِنْدَ بَابِ المَسْجِدِ فَقَالَ: يَا رَسُولَ اللهِ، لَوِ اشْتَرَيْتَهَا فَلَبِسْتَهَا يَوْمَ الجُمُعَةِ وَلِلْوَفْدِ قَالَ: \"إِنَّمَا يَلْبَسُهَا مَنْ لَا خَلَاقَ لَهُ فِي الآخِرَةِ\". ثُمَّ جَاءَتْ حُلَلٌ، فَأَعْطَى رَسُولُ اللهِ - ﷺ - عُمَرَ مِنْهَا حُلَّةً، وَقَالَ أَكَسَوْتَنِيهَا وَقُلْتَ فِي حُلَّةِ عُطَارِدٍ مَا قُلْتَ! فَقَالَ: \"إِنِّي لَمْ أَكْسُكَهَا لِتَلْبَسَهَا\". فَكَسَا عُمَرُ أَخًا لَهُ بِمَكَّةَ مُشْرِكًا. [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح: ٥/ ٢٢٨]\n\n٢٦١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو جَعْفَرٍ، حَدَّثَنَا ابْنُ فُضَيْلٍ، عَنْ أَبِيهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ أَتَى النَّبِيُّ - ﷺ - بَيْتَ فَاطِمَةَ فَلَمْ يَدْخُلْ عَلَيْهَا، وَجَاءَ عَلِىٌّ فَذَكَرَتْ لَهُ ذَلِكَ، فَذَكَرَهُ لِلنَّبِيِّ - ﷺ -، قَالَ: \"إِنِّي رَأَيْتُ عَلَى بَابِهَا سِتْرًا مَوْشِيًّا\". فَقَالَ: \"مَا لِى وَلِلدُّنْيَا\". فَأَتَاهَا عَلِيٌّ فَذَكَرَ ذَلِكَ لَهَا، فَقَالَتْ لِيَأْمُرْنِي فِيهِ بِمَا شَاءَ. قَالَ: \"تُرْسِلُ بِهِ إِلَى فُلَانٍ. أَهْلِ بَيْتٍ بِهِمْ حَاجَةٌ\". [فتح: ٥/ ٢٢٨]\n\n٢٦١٤ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَبْدُ المَلِكِ بْنُ مَيْسَرَةَ قَالَ: سَمِعْتُ زَيْدَ بْنَ وَهْبٍ، عَنْ عَلِيٍّ ﵁ قَالَ: أَهْدَى إِلَيَّ النَّبِيُّ - ﷺ - حُلَّةً سِيَرَاءَ فَلَبِسْتُهَا، فَرَأَيْتُ الغَضَبَ فِي وَجْهِهِ، فَشَقَقْتُهَا بَيْنَ نِسَائِي. [٥٣٦٦، ٥٨٤٠ - مسلم: ٢٠٧١ - فتح: ٥/ ٢٢٩]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث ابن عمر: رَأى عُمَرُ حُلَّةً سِيَرَاءَ عِنْدَ بَابِ المَسْجِدِ فَقَالَ: يَا رَسُولَ اللهِ، لَوِ اشْتَرَيْتَهَا فَلَبِسْتَهَا يَوْمَ الجُمُعَةِ .. الحديث. وسلف في الجمعة (^١).\n_________\n(^١) سلف برقم (٨٨٦)، باب: يلبس أحسن ما يجد.","vol":"16","page":384},{"text":"ثانيها: حديثه أيضًا أَتَى النَّبِيُّ - ﷺ - بَيْتَ فَاطِمَةَ فَلَمْ يَدْخُلْ عَلَيْهَا، لأجل الستر الموشى فقال: \"إِنِّي رَأَيْتُ على بَابِهَا سِتْرًا مَوْشِيًّا\". فَقَالَ: \"مَا لِي وَلِلدُّنْيَا\". ثم قَالَ: \"تُرْسِلُ بِهِ إِلَى فُلَانٍ، أَهْلِ بَيْتٍ بِهِمْ حَاجَة\".\nثالثها: حديث علي: أَهْدى إِلَيَّ النَّبِيُّ - ﷺ - حُلَّةً سِيَرَاءَ فَلَبِسْتُهَا، فَرَأَيْتُ الغَضبَ فِي وَجْهِهِ، فَشَقَقْتُهَا بَيْنَ نِسَائِي.\nالشرح:\nوقد أسلفنا أن الحلة من برود اليمن، وأنها لا تكون إلا ثوبين إزار ورداء.\nوالموشى: الملون، يقال: وشى الثوب إذا نسجه على لونين (^١).\nوموشيًا: كان أصله موشويًا على وزن مفعول فالتقى حرفا علة وسبق الأول بالسكون فقلب ياء وأدغم في الياء التي بعده وكسرت الشين لأجل الياء التي بعدها.\nوفعل ذلك - ﵇ - كان يرغب ألا يكون لفاطمة في الدنيا نصيب غير أخذ البلغة؛ ليعظم أجرها في الآخرة، وقد سألته خادمًا فقال: \"أدلك علي خير من ذلك: تسبحين وتحمدين وتكبرين\" (^٢)، وسارها بمحضر عائشة فبكت ثم سارها فضحكت، فقالت عائشة: ما رأيت ضحكًا أقرب من بكاء منذ اليوم، فسألتها عن ذلك فقالت: ما كنت لأفشي سرَّه.\n_________\n(^١) \"لسان العرب\" ٨/ ٤٨٤٦ مادة (وشي).\n(^٢) سيأتي برقم (٣١١٣) كتاب: فرض الخمس، باب: الدليل على أن الخمس لنوائب رسول الله - ﷺ - .. ورواه مسلم (٢٧٢٧) كتاب: الذكر والدعاء، باب: التسبيح أول النهار وعند النوم، بمعناه.","vol":"16","page":385},{"text":"فلما توفي فسرته لها -لما أقسمت عليها- أنه يموت من وجعه ذلك فبكيت، وأني أول أهله لحوقًا به فضحكت، وأخبرني أني سيدة أهل الجنة (^١).\nوأمرها أن تعطي الستر ليكون لها ثواب ذلك وله نصيب منه؛ لشفاعته الحسنة، وقد قال - ﷺ -: \"لو أنفق أحدكم ملء أحد ذهبًا ما بلغ مد أحدهم ولا نصيفه\" (^٢). قاله لخالد في بعض (^٣) السابقين الأولين، فإذا كان هذا حال أمته فكيف بمقامه الرفيع، قال علي: سبق النبي - ﷺ - وصلى أبو بكر وثلث عمر (^٤).\nوإنما إعطاء الحلة؛ لأجل النساء؛ لأنها حرير.\nوقول عليٍّ: (فشققتها بين نسائي) المراد: نساء قومه؛ لأنه لم يتزوج في حياة النبي - ﷺ - غير فاطمة.\nوفي \"مبهمات عبد الغني\": من حديث أم هانئ: فراح عليٌّ وهي عليه- فقال - ﵇ -: \"إنما كسوتكها لتجعلها خمرًا بين الفواطم\" (^٥).\n_________\n(^١) سيأتي برقم (٣٦٢٣) كتاب: المناقب، باب: علامات النبوة في الإسلام، ورواه مسلم (٢٤٥٠) كتاب: \"فضائل الصحابة\" باب: فضائل فاطمة بنت النبي - ﷺ - ..\n(^٢) سيأتي برقم (٣٦٧٣) كتاب: فضائل الصحابة، باب: قول النبي - ﷺ -: \"الو كنت متخذًا خليلًا\".\n(^٣) ورد بهامش الأصل ما نصه: يعني به: عبد الرحمن.\n(^٤) رواه أحمد ١/ ١١٢ (٨٩٥)، والطبراني في \"الأوسط\" ٢/ ١٧٧ (١٦٣٩)، وأبو نعيم في \"الحلية\" ٥/ ٧٤، قال الهيثمي في \"المجمع\" ٩/ ٥٤: رواه أحمد والطبراني في \"الأوسط\" ورجال أحمد ثقات اهـ.\n(^٥) رواه الطبراني في \"الكبير\" ٢٤/ ٤٣٧ (١٠٦٩)، وقال الهيثمي في \"المجمع\" ٥/ ١٤٢: رواه الطبراني وفيه يزيد بن أبي زياد، وقد وثق على ضعفه، وبقية رجاله ثقات.","vol":"16","page":386},{"text":"وذكر ابن أبي الدنيا في كتاب \"الهدايا\" عن علي قال: فشققت منها أربعة أخمر لفاطمة بنت أسد أمي، ولفاطمة زوجي، ولفاطمة بنت حمزة بن عبد المطلب قال: ونسي الراوي الرابعة (^١).\nقال القاضي عياض: يشبه أن تكون فاطمة بنت شيبة بن ربيعة، امرأة عقيل، أخي علي (^٢).\nوعند أبي العلاء بن سليمان: فاطمة بنت أبي طالب المكناة أم هانئ، وقيل: فاطمة بنت الوليد بن عقبة، وقيل: فاطمة بنت عتبة بن ربيعة.\nحكاهما القرطبي (^٣).\nوهذا الثوب كان أهداه له أكيدر دومة.\nولأحمد من حديث علي بن زيد عن أنس: وأهدى له جرة مَنٍّ فأعطى لكل واحد من أصحابه قطعة قطعة، وأعطى جابرًا قطعتين فقال: يا رسول الله، إنك أعطيتني مرة. قال: \"هذا لبنات عبد الله\" (^٤).\nوفي قوله: (فرأيت الغضب في وجهه) ظاهره تحريمه.\nوأما عبد الله أخو المهلب فقال: هو قال على أنّ النهي للكراهة فقط لا محرمًا، ولو كان تحريمًا لما عرف الكراهية من وجهه، بل من نهيه.\nوقوله: (لا ينبغي هذا للمتقين). دليل آخر، ولو كان حرامًا لكان المتقي فيه والمسيء واحدًا، ولكنه كما قال تعالى في المتعة: ﴿حَقًّا عَلَى المُتَّقِينَ﴾ [البقرة: ١٨٠]، ﴿حَقًّا عَلَى المُحْسِنِينَ﴾ [البقرة: ٢٣٦].\n_________\n(^١) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ١/ ١٤٢ (١٧٠)، ٥/ ٤٦٩ (٣١٦٤).\n(^٢) \"إكمال المعلم\" ٦/ ٥٧٨.\n(^٣) \"المفهم\" للقرطبي ٥/ ٣٨٨ - ٣٨٩، كتاب: اللباس، باب: تحريم لباس الحرير.\n(^٤) رواه أحمد ٣/ ١٢٢، وفيه علي بن زيد، وهو ابن جُدعان.","vol":"16","page":387},{"text":"قلت: ويبعد أن يكون قبل التحريم، ولا شك أن هدية ما يكره لبسه مباحة؛ لأن مِلكه جائز ولصاحبه التصرف بالبيع والهبة ممن يجوز لباسه له، كالنساء والصبيان، وإنما حَرُمَ على الرجالِ خاصةً دون ملكه.\nقال المهلب: وإنما كره - ﵇ - الحرير لابنته؛ لأنها ممن يرغب لها في الآخرة كما يرغب لنفسه، ولا يرضى لها تعجيل طيباتها في حياتها الدنيا، فدل هذا على أن النهي عن الحرير إنما هو من جهة السرف؛ لأن الحديث [الذي] (^١) يروى عن النبي - ﷺ - في تحريم الحرير، قد سألت عنه أبا محمد الأصيلي، ووقفته على لفظة (حرام). فقال لي: لا تصح لفظة (حرام). البتة، وإن صحت فإنما معناها حرام (تحريم) (^٢) السنة، وحرام دون حرام، وهو كقوله - ﵇ -: \"كل ذي ناب من السباع حرام\" (^٣) وفي ذلك الحديث \"حل لإناثها\".\nقلت: وقد صح فقد كره لابنته وهو حلال، فكذلك كما كره للرجال من أجل السرف.\nوقال ابن بطال: من جعل تحريم الحرير كتحريم كل ذي ناب من السباع فذلك دليل على التحريم؛ لأن جمهور الأمة على تحريم ذلك الذي هو ضد التحليل (^٤)، فكيف يحتج هذا القائل بما يخالفه فيه أكثر الأمة (^٥).\n_________\n(^١) زيادة من ابن بطال ٧/ ١٢٧ يقتضيها السياق.\n(^٢) كذا في الأصل، وأشار محقق \"شرح ابن بطال\" ٧/ ١٢٧ إلى أنها كذا في النسخة التي اعتبرها أصلًا، لكنه أثبت (تحرمه) من نسخة أخرى سماها (هـ).\n(^٣) مسلم (١٩٣٣) كتاب: الصيد والذبائح، باب: تحريم أكل كل ذي ناب.\n(^٤) كذا بالأصل، ونصها في ابن بطال: لأن جمهور الأمة على أن تحريم كل ذي ناب من السباع على التحريم البين الذي هو ضد التحليل. ا. هـ\n(^٥) \"شرح ابن بطال\" ٧/ ١٢٨.","vol":"16","page":388},{"text":"وقوله في حديث عمر: \"مالي وللدنيا\". هو دليل قاطع.\nوقوله: (\"إنما يلبسها من لا خلاق له في الآخرة\") يريد به -والله أعلم- أنها لباس الكفار في الدنيا، ومن لا حظ له في الآخرة، فنهى عن مشابهتهم، واستعمال زيهم، وسيأتي بسط المسألة في موضعها من كتاب اللباس إن شاء الله.\nوجعلت طائفة الآثار المروية في الباب في النهي عن لباس الحرير على التحريم، ولم يأت عنه ما يعارضها، إلا ما يخصصها من جواز لباسه في الحرب، وعند التداوي، وما عدا هذين الوجهين فباقٍ على التحريم.","vol":"16","page":389},{"text":"<span data-type='title' id=toc-1893>٢٨ - باب قَبُولِ الهَدِيَّةِ مِنَ المُشْرِكِينَ</span>\nوَقَالَ أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"هَاجَرَ إِبْرَاهِيمُ - ﵇ - بِسَارَةَ فَدَخَلَ قَرْيَةً فِيهَا مَلِكٌ -أَوْ جَبَّارٌ- فَقَالَ: أَعْطُوهَا هَاجَرَ\".\nوَأُهْدِيَتْ لِلنَّبِيِّ - ﷺ - شَاةٌ فِيهَا سُمٌّ. وَقَالَ أَبُو حُمَيْدٍ: أَهْدَى مَلِكُ أَيْلَةَ لِلنَّبِيِّ - ﷺ - بَغْلَةً بَيْضَاءَ، وَكَسَاهُ بُرْدًا، وَكَتَبَ لَهُ بِبَحْرِهِمْ.\n\n٢٦١٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسٌ ﵁ قَالَ: أُهْدِيَ لِلنَّبِيِّ - ﷺ - جُبَّةُ سُنْدُسٍ -وَكَانَ يَنْهَى عَنِ الحَرِيرِ- فَعَجِبَ النَّاسُ مِنْهَا، فَقَالَ: \"وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الجَنَّةِ أَحْسَنُ مِنْ هَذَا\". [٦١٦١، ٣٢٤٨ - مسلم: ٢٤٦٩ - فتح: ٥/ ٢٣٠]\n\n٢٦١٦ - وَقَالَ سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ: إِنَّ أُكَيْدِرَ دُومَةَ أَهْدَى إِلَى النَّبِيِّ - ﷺ. [انظر: ٢٦١٥ - مسلم: ٢٤٦٩ - فتح: ٥/ ٢٣٠]\n\n٢٦١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ أَنَّ يَهُودِيَّةً أَتَتِ النَّبِيَّ - ﷺ - بِشَاةٍ مَسْمُومَةٍ، فَأَكَلَ مِنْهَا، فَجِيءَ بِهَا فَقِيلَ: أَلَا نَقْتُلُهَا؟ قَالَ: \"لَا\". فَمَا زِلْتُ أَعْرِفُهَا فِي لَهَوَاتِ رَسُولِ اللهِ - ﷺ -. [مسلم: ٢١٩٠ - فتح: ٥/ ٢٣٠]\n\n٢٦١٨ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا المُعْتَمِرُ بْنُ سُلَيْمَانَ، عَنْ أَبِيهِ، عَنْ أَبِي عُثْمَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ ﵄ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - ثَلَاثِينَ وَمِائَةً، فَقَالَ النَّبِيُّ - ﷺ -: \"هَلْ مَعَ أَحَدٍ مِنْكُمْ طَعَامٌ؟ \". فَإِذَا مَعَ رَجُلٍ صَاعٌ مِنْ طَعَامٍ أَوْ نَحْوُهُ، فَعُجِنَ ثُمَّ جَاءَ رَجُلٌ مُشْرِكٌ -مُشْعَانٌّ طَوِيلٌ- بِغَنَمٍ يَسُوقُهَا، فَقَالَ النَّبِيُّ - ﷺ -: \"بَيْعًا أَمْ عَطِيَّةً؟ \" أَوْ قَالَ: \"أَمْ هِبَةً؟ \". قَالَ: لَا، بَلْ بَيْعٌ. فَاشْتَرَى مِنْهُ شَاةً، فَصُنِعَتْ وَأَمَرَ النَّبِيُّ - ﷺ - بِسَوَادِ البَطْنِ أَنْ يُشْوَى، وَايْمُ اللهِ مَا فِي الثَّلَاثِينَ وَالمِائَةِ إِلَّا قَدْ حَزَّ النَّبِيُّ - ﷺ - لَهُ حُزَّةً مِنْ سَوَادِ بَطْنِهَا، إِنْ كَانَ شَاهِدًا أَعْطَاهَا إِيَّاهُ، وَإِنْ كَانَ غَائِبًا","vol":"16","page":390},{"text":"خَبَأَ لَه، فَجَعَلَ مِنْهَا قَصْعَتَيْنِ، فَأَكَلُوا أَجْمَعُونَ، وَشَبِعْنَا، فَفَضَلَتِ القَصْعَتَانِ، فَحَمَلْنَاة عَلَى البَعِيرِ. أَوْ كَمَا قَالَ. [انظر: ٢٢١٦ - مسلم: ٢٠٥٦ - فتح: ٥/ ٢٣٠]\nثم ذكر حديث أنس في الشاة المسمومة المهداة له من جهة اليهودية.\nوحديثه أيضًا: أُهْدِيَ لرسول الله - ﷺ - جُبَّةُ سُنْدُسٍ -وَكَانَ يَنْهَى عَنِ الحَرِيرِ- فَعَجِبَ النَّاسُ مِنْهَا، فَقَالَ: \"وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الجَنَّةِ أَحْسَنُ مِن هذا\".\nوقًالَ سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ: إِنَّ أُكَيْدِرَ دُومَةَ أَهْدى إِلَى النَّبِيِّ - ﷺ -.\nثم ساق حديث عبد الرحمن بن أبي بكر: كُنَّا مَعَ النَّبِيِّ - ﷺ - ثَلَاثِينَ وَمِائَةً .. وذكرَ شِراءَ الشاةِ من المُشْرِكِ بعد أن قال له: \"بَيْعًا أَمْ عَطِيَّةً؟ \" أَوْ قَالَ: \"أَمَّ هِبَةً؟ \".\nالشرح: تعليق أبي هريرة سلف في البيوع مسندًا (^١)، وإهداء الشاة المسمومة، قد أسنده بعده من حديث أنس (^٢)، ويأتي في الجزية مطولًا (^٣)، واسم أبي حميد: عبد الرحمن بن عمرو.\nوتعليق أبي حميد سلف في الزكاة مسندًا (^٤)، وعند مسلم: جاء رسول ابن العَلْمَاء صاحب أيلة بكتاب إلى رسول الله - ﷺ - (^٥).\nوفي \"الهدايا\" لأبي إسحاق الحربي، عن علي: أهدى يوحنّا بن رؤبة إلى رسول الله - ﷺ - بغلته البيضاء.\n_________\n(^١) سلف برقم (٢٢١٧) كتاب: البيوع، باب: شراء المملوك من الحربي وهبته وعتقه.\n(^٢) برقم (٢٦١٧) كتاب: الهبة، باب: قبول الهدية من المشركين.\n(^٣) برقم (٣١٦٩) كتاب: الجزية، باب: إذا غدر المشركون بالمسلمين ..\n(^٤) برقم (١٤٨١) كتاب: الزكاة، باب: خرص التمر.\n(^٥) مسلم (١٣٩٢) كتاب: الفضائل، باب: في معجزات النبي - ﷺ -.","vol":"16","page":391},{"text":"وفي مسلم: أنه - ﵇ - كان يوم حنين على بغلة له بيضاء أهداها له فروة بن نفاثة الجذامي (^١).\nوحديث عبد الرحمن سلف قريبًا في باب الشراء والبيع من المشركين، وأهل الحرب من كتاب البيوع (^٢).\nواحتجاج البخاري بقصة سارة يدل أن مذهبه أنّا مخاطبون بشرع من قبلنا، وهو قول مالك.\nقال ابن التين: وهو الصحيح؛ لقوله تعالى: ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠]، والقول الآخر: أنا غير مخاطبين به.\nوأحاديث الباب دالة على جواز قبول هدية المشركين، وفي الترمذي أنه رد هدية المشرك وقال: \"إني نهيت عن زبد المشركين\" (^٣).\nوصححه، وزبد المشركين هداياهم. قيل: إنه عياض بن حمار، وقيل: إنه نسخ، وقيل: يفرق بين المشرك والكتابي.\nوأكيدر من أهل الكتاب، فقبل هديته، وقيل: كان يؤدي الجزية إلى رسول الله - ﷺ - (^٤)، وقد سلف ذلك واضحًا.\nوالأول أولى؛ لحديث المشرك المشعان وحديث أم عطية، إلا أن تركها أفضل؛ عملًا باليد العليا.\n_________\n(^١) مسلم (١٧٧٥) كتاب: الجهاد والسير، باب: في غزوة حنين.\n(^٢) برقم (٢٢١٦) كتاب: البيوع، باب: الشراء والبيع مع المشركين وأهل الحرب.\n(^٣) الترمذي (١٥٧٧) كتاب: السير، باب: كراهية هدية المشركين، قال أبو عيسى: حسن صحيح. وصححه الألباني في \"صحيح الجامع\" ١/ ٤٩١ (٢٥٠٥).\n(^٤) رواه أبو داود (٣٠٣٧)، والبيهقي ٩/ ١٨٦.","vol":"16","page":392},{"text":"وقد سئل مالك عمن وصل بشيء فقال: تركه أفضل إلا أن يخاف على نفسه الجوع (^١).\nوأوضح المسألة ابن بطال فقال: ثبت عن النبي - ﷺ - بهذِه الآثار وغيرها أنه قبل هداياهم. قال: وأكثر العلماء على أنه لا يجوز ذلك لغيره من الأمراء؛ إذ كان قبولها منهم على جهة الاستبداد بها دون رعيته؛ لأنه إنما أهدى له ذلك من أجل أنه أمير الجيش، وليس الشارع في ذلك كغيره؛ لأنه مخصوص بما أفاء الله عليه من أموال الكفار من غير قتال (^٢).\nوقد اختلف العلماء في هداياهم على أقوال: أحدها: أن ما أهداه الحربي إلى والي الجيش -كان الوالي الأعظم أو دونه- فهو مغنم؛ لأنه لم ينله إلا بهم.\nوفيه الخمس، وهو قول الأوزاعي ومحمد بن الحسن (^٣)، وابن حبيما قال: وسمعت أهل العلم يقولون: إنما والي الجيش في سهمانه كرجل منهم له ما لهم وعليه ما عليهم (^٤).\nثانيها: ما أهدي لوالى الجيش فهو له خاصة، وكذا ما يعطاه الرسول، قاله أبو يوسف (^٥).\nثالثها: قال محمد بن الحسن: لو أهدى العدو إلى رجل من المسلمين ليس بقائد ولا أمير هدية، فلا بأس أن يأخذها، وتكون له\n_________\n(^١) انظر: \"النوادر والزيادات\" ٣/ ٢١٦ - ٢١٧، ١٢/ ٢٥٢.\n(^٢) \"شرح ابن بطال\" ٧/ ١٣٠.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٩٨ - ٤٩٩.\n(^٤) انظر: \"النوادر والزيادات\" ٣/ ٢١٨.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٩٨.","vol":"16","page":393},{"text":"دون أهل العسكر (^١). وهو قول الأوزاعي وابن القاسم (^٢).\nقال: وأما حديث عياض: \"إني نهيت عن زبد المشركين\" فهو معارض لقبوله هداياهم، فيكون ناسخًا لها، قيل: يحتمل أن يكون تركها لما في ذلك من التأنيس والتحاب، ومن حاد الله ورسوله وشاقهما حَرُمَ على المؤمنين موالاته؛ ألا ترى أنه جعل عليه ردها لما لم يسلم.\nوقد روى معمر، عن الزهري، عن عبد الرحمن بن كعب بن مالك قال: جاء ملاعب الأسنة إلى رسول الله - ﷺ - بهديةٍ فعرض عليه الإسلام فأبى أن يسلم فقال: \"إني لا أقبل هدية مشرك\" (^٣) فدّل هذا الحديث على مثل ما دلّ عليه حديث عياض، وبان به أن قبول الشارع هدية من قبل هديته من المشركين، إنما كان على وجه التأنيس والائتلاف؛ رجاء إنابتهم إلى الإسلام، ومن يئس من إسلامه منهم ردّ هديته.\nوقال الطبري: قبول هدايا المشركين إنما كان نظرًا منه للمسلمين، وعودًا بنفعه عليهم لا إيثارًا منه نفسه به دونهم، وللإمام قبول هدايا أهل الشرك وغيرهم إذا كان ما يقبله من ذلك للمسلمين.\nوأما رد هدية من رد هديته منهم، فإنما كان ذلك من أجل أنه أهداها له في خاصة نفسه فلم ير قبولها؛ تعريفًا منه لأمته من بعده أنه ليس له قبول هدية أحد لخاصة نفسه، وبين ذلك ما رواه نعيم بن عون عن الحسن قال: جاء رجل إلى رسول الله - ﷺ - يقال له عياض -كانت بينه\n_________\n(^١) المصدر السابق.\n(^٢) انظر: \"النوادر والزيادات\" ٣/ ٢١٧.\n(^٣) \"الجامع\" لمعمر بن راشد ١٠/ ٤٤٦ - ٤٤٧ (١٩٦٥٨) باب: هدية المشرك، وقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٢٧: رواه الطبراني، ورجاله رجال الصحيح.","vol":"16","page":394},{"text":"وبين رسول الله - ﷺ - صداقة قبل أن يبعث- بهدية فقال له: \"أسلمت؟ \"؛ قال: لا. قال: \"فإنه لا يحل لنا زبد المشركين\" قال الحسن: الزبد: الرفد (^١). ذكره ابن سلام (^٢).\nفإن ظن ظان أن قوله: \"إنا لا نقبل هدية مشرك\"، وأن ما رواه عطاء عن جابر عن النبي - ﷺ - أنه قال: \"هدايا العمال غلول\" (^٣) أن ذلك على العموم فقد أخطأ.\nوذلك أنه لا خلاف بين الجميع في أن الله تعالى قد أباح للمسلمين أموال أهل الشرك بالله بالقهر والغلبة لهم؛ لقوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾ الآية [الأنفال: ٤١] فهو بطيب أنفسهم لا شك أحل وأطيب.\nدليله: حديث أبي سعيد الخدري، أن ملك الروم أهدى لرسول الله - ﷺ - جرة من زنجبيل فقسمها بين أصحابه فأعطى كل رجل منهم قطعة (^٤).\nوما رواه قرة عن الحسن قال: أهدى أكيدر دومة الجندل إلى رسول الله - ﷺ - جرة فيها مَنٌّ، وبالنبي - ﷺ - وأهله إليها حاجة، فلما قضى الصلاة أمر طائفًا فطاف بها على أصحابه، فجعل الرجل يدخل يده فيخرج فيأكل، فأتى خالد بن الوليد فأدخل يده فقال: يا رسول الله، أخذ القوم مرة مرة وأخذت مرتين فقال: \"كُل وأطعم أهلك\".\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٥٢٠ (٣٣٤٣٤) قبول هدايا المشركين، والحارث بن أبي أسامة كما في \"زوائده\" (٤٥٠) باب: ما جاء في الهدية.\n(^٢) \"غريب الحديث\" ١/ ٣٩٦.\n(^٣) رواه الطبراني في \"الأوسط\" ٥/ ١٦٨ (٤٩٦٩).\n(^٤) رواه العقيلي في \"الضعفاء\" ٣/ ٢٦٧، وابن عدي في \"الكامل\" ٦/ ٢٣٨ (١٢٩٨).\nقال الذهبي في \"الميزان\" ٤/ ١٧٤ (٦٣٥٢): هذا منكر من وجوه، ثم ذكرها.","vol":"16","page":395},{"text":"وأهدى (البون) (^١) ملك الروم إلى مسلمة بن عبد الملك لؤلؤتين بالقسطنطينية فشاور أهل العلم من ذلك الجيش فقالوا: لم يهدهما إليك إلا لموقعك من هذا الجيش، فنرى أن تبيعهما وتقسم ثمنهما على هذا الجيش، فثبت بفعل الشارع وقول أهل العلم بعده أن الذي كان من رده هدية من رد من المشركين كان لما وُصف لك؛ إذ من المحال اجتماع الرد والقبول في شيء واحد، فبان أن سبب قبول\nما قبل غير سبب رد ما رده.\nفإن قلت: إن آخر فعليه ناسخ للآخر. قلت: لو كان كذلك لكان مبينًا، أو كان على الناسخ دليل يفرق بينه وبين المنسوخ؛ إذ غير جائز أن يكون شيء من حكم الله غير معلوم الواجب منه على عباده، إما بنص عليه أو دلالة منصوبة على اللازم فيه، فبان بهذا أن سبيل الأئمة القائمين بعده بأمر الأمة سبيله في أن من أهدى إليه ملك من ملوك أهل الحرب هدية فله قبولها وصرفها حيثما جعل الله ما خوَّل المسلمين من غير إيجاف منهم عليهم بخيل ولا ركاب، وإن كان الذي أهدى إليه وهو منيخ مع جيش من المسلمين بعقرة (دارهم) (^٢) محاصرًا لهم؛ فله قبوله وصرفه فيما جعل الله من أموالهم مصروفًا، فيما نيل بالقهر والغلبة لهم، وذلك ما أوجفوا عليه بالخيل والركاب، كالذي فعل الشارع بأموال (قريظة) (^٣)؛ إذ نزلوا على حكم سعد لما\n_________\n(^١) في الأصل: النور، وأشار محقق \"شرح ابن بطال\" ٧/ ١٣٣ إلى أنها كذا بالأصل، لكنه أثبت (البون) من نسخة سماها (هـ).\n(^٢) في الأصل: دراهم. والمثبت ما يقتضيه السياق.\n(^٣) في الأصل: قريضة، وأشار محقق \"شرح ابن بطال\" ٧/ ١٣٤ إلى أنها كذا بالأصل، لكنه أثبت (قريظة) من نسخة سماها (هـ).","vol":"16","page":396},{"text":"نزل هو وأصحابه محاصرين لهم (^١).\nتنبيهات:\nأحدها: معنى قوله: (وكتب له ببحرهم) قيل: ولاه المكان، وقيل: ألا يؤخذ عند الغلبة عليهم.\nثانيها: قال المهلب: في حديث أبي حميد مكافأة المشرك على هديته؛ لأنه - ﵇ - أهدى له بردةً.\nوفيه: جواز تأمير المسلم للمشرك على قومه، لما في ذلك من طوعهم له وانقيادهم.\nوأيلة: بفتح الهمزة، قال الطبري: كان صاحبها من أهل الجزية بالصلح الذي جرى بينه وبين رسول الله - ﷺ - (^٢).\nقال المهلب: وفيه تولية البحر وأنه عمل من الأعمال.\nوفيه جواز نسبة العمل إلى من أمر به؛ لقوله: (وكتب له ببحرهم) وهو - ﵇ - لم يكتب كما قال: رجم رسول الله - ﷺ - (^٣)، وإنما أمر بذلك.\nثالثها: في قبول الشاة المسمومة دلالة على أكل طعام من يحل أكل طعامه دون أن يسأل عن أصله، ولا يحترس من حيث إن كان فيه مع جواز ما قد ظهر إليه من السم، فدل ذلك على حمل الأمور على\nالسلامة، حتى يقوم دليل على غيرها، وكذلك حكم ما بيع في سوق المسلمين، وهو محمول على السلامة، حتى يتبين خلافها.\nرابعها: في حديث المشرك المشعان جواز قبول هدايا المشركين، وقد تقدم كثير من معناه في البيوع حيث ذكره.\n_________\n(^١) انتهى إلى هنا كلام الطبري من \"تهذيب الآثار\" مسند علي ص ٢١٠ - ٢١٥.\n(^٢) \"تهذيب الآثار\" مسند علي ص ٢٢١.\n(^٣) سيأتي برقم (٦٨٢٩) كتاب: الحدود.","vol":"16","page":397},{"text":"وفيه المواساة بالطعام عند المسغبة والشدة، وتساوي الناس في ذلك، وفي أكل أهل الجيش من الكبد على قِلّته علامة باهرة من أعلام نبوته، وآية باهرة من آياته.\nخامسها: قوله: (\"لمناديل سعد\") فيه ضرب المثال بالمناديل التي\nيمسح بها الأيدي وينفض بها الغبار وتتخذ لفافة لجيد الثياب، فكانت كالخادم والثياب كالمخدوم، فإذا كانت المناديل أفضل من هذِه الثياب -أعني: جبة السندس- دل على عظم عطايا الربِّ ﷻ قال تعالى: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة: ١٧] قال الداودي: والسندس: رقيق الديباج، والإستبرق: غليظه.\nوالذي ذكره غيره كما قال ابن التين: الإستبرق أفضل من السندس؛ لأنه غليظ الديباج، وكل ما غلظ من الحرير كان أفضل من رقيقه.\nسادسها: أكيدر دومة: هو ملك دومة الجندل، كان يدعى أكيدر، ودومة بفتح الدال وضمها (^١) (^٢).\n_________\n(^١) \"معجم البلدان\" ٢/ ٤٨٧.\n(^٢) في حاشية الأصل: أُكَيدر بضم الهمزة وفتح الكاف، قال الخطيب: هو أكيدر بنُ عبدِ الملك بن عبد الجن بن أعياء بن الحارث بن معاوية الكندي .. الشافعي في \"المختصر\"، فقال إنه من غسان أو من كندة.\nقال الخطيب في \"مبهماته\": كان نصرانيا، ثم أسلم، وقيل مات نصرانيا. وقال ابن الأثير: ذكر ابن منده وأبو نعيم في \"معرفة الصحابة\" أنه أسلم وأهدى إلى رسول الله - ﷺ - حُله حرير فوهبها لعمر. قال ابن الأثير: أما الهدية والمصالحة فصحيحان، وأما الإسلام فغلط لأنه لم يسلم بلا خلاف بين أهل السير، ومن قال أسلم فقد أخطأ خطأً فاحشًا.\nقال: وكان نصرانيًا ولما صالحه النبي - ﷺ - عاد إلى حصنه وبقي فيه، ثم إن خالدًا حاصره زمن أبي بكر، فقتله نصرانيًا .. انتهى.","vol":"16","page":398},{"text":"سابعها: إنما لم يَقْتُل مَنْ سَمَّهُ على الأصح؛ لأنه كان من شأنه ألا يقتل أحدًا أو أراد أن لا ينقص من عذابها في الآخرة، وأن يبقي أجره موفرًا فيما نيل منه، وقد قال الفاروق: الحمد لله الذي لم يجعل قتلي على يد رجل سجد لله سجدة يحاجني بها يوم القيامة (^١).\nولما ولي مصعب العراق أتي بعمرو بن جرموز التميمي قاتل الزبير فسجنه، وكتب إلى عبد الله بأمره فكتب إليه: ما كنت أقيد بالزبير رجلًا أعرابيًّا.\nوروي (^٢) أنه - ﵇ - قال لها: \"ما حملك على هذا؟ \" قالت: إن كنت نبيًّا لم يضرك وإن كنت كاذبًا استراح الناس منك (^٣).\nوروي أن بعض من أكل معه مات (^٤).\nوجاء في \"الصحيح\": \"ما زالت أكلة خيبر تعادني فهذا أوان انقطاع أبهري\" (^٥).\nومعنى: (تعادني) تأتيني في وقت دون وقت، والأبهر: نياط القلب، وهو العرق الذي يتعلق به القلب، فإذا انقطع مات صاحبه، فجمع الله له بين الرسالة والشهادة.\nوقوله: (مازلت أعرفها في لهوات رسول الله - ﷺ -) قال الداودي: لهواته: ما يبدو من فِيْهِ عند التبسم.\n_________\n(^١) سيأتي برقم (٣٧٠٠).\n(^٢) ورد بهامش الأصل: هذا في الصحيح.\n(^٣) البخاري (٣١٦٩) كتاب: الجزية والموادعة، باب: إذا غدر المشركون بالمسلمين هل يعفى عنهم.\n(^٤) رواه الدارقطني ٣/ ١٢٠ - ١٢١، والحاكم ٣/ ٢١٩ - ٢٢٠، والبيهقي ٨/ ٤٦.\n(^٥) سيأتي برقم (٤٤٢٨) كتاب: المغازي، باب: مرض النبي ووفاته. معلقًا عن يونس.","vol":"16","page":399},{"text":"وقال الجوهري: اللهاة: الهنة اللطيفة في أقصى سقف الحلق، والجمع: اللها واللهوات واللهات أيضًا (^١).\nوقال القاضي عياض: هى اللحمة التي بأعلى الحنجرة من أقصى الفم (^٢) (^٣).\nثامنها: إنما أدخل في الباب حديث عبد الرحمن بن أبي بكر؛ لقوله: (أو قال: هبة) لا كما وقع للداودي من أنه من أجل قوله أو عطية. والمشعان: فسره في رواية أبي ذر بالطويل جدًّا. وقال ابن فارس: مشعان الرأس (^٤).\nوقال القزاز: هو الجافي الثائر الرأس، وقد سلف.\nوفيه: المواساة عند الضرورة، وفيه: أكل القوم بعد القوم؛ لأن القصعتين لا تحملان أيدي الجماعة.\n_________\n(^١) \"الصحاح\" ٦/ ٢٤٨٧ مادة (لهى).\n(^٢) \"إكمال المعلم\" ٧/ ٩٣.\n(^٣) ورد بهامش الأصل: وما قاله عياض هو في \"المطالع\" أيضًا.\n(^٤) \"المجمل\" ١/ ٥٠٤.","vol":"16","page":400},{"text":"<span data-type='title' id=toc-1894>٢٩ - باب الهَدِيَّةِ لِلْمُشْرِكِينَ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿لَا يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ المُقْسِطِينَ (٨)﴾ [الممتحنة: ٨].\n\n٢٦١٩ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: رَأَى عُمَرُ حُلَّةً عَلَى رَجُلٍ تُبَاعُ فَقَالَ لِلنَّبِيِّ - ﷺ -: ابْتَعْ هَذِهِ الحُلَّةَ تَلْبَسْهَا يَوْمَ الجُمُعَةِ وَإِذَا جَاءَكَ الوَفْدُ. فَقَالَ: \"إِنَّمَا يَلْبَسُ هَذَا مَنْ لَا خَلَاقَ لَهُ فِي الآخِرَةِ\". فَأُتِيَ رَسُولُ اللهِ - ﷺ - مِنْهَا بِحُلَلٍ، فَأَرْسَلَ إِلَى عُمَرَ مِنْهَا بِحُلَّةٍ، فَقَالَ عُمَرُ: كَيْفَ أَلْبَسُهَا وَقَدْ قُلْتَ فِيهَا مَا قُلْتَ؟! قَالَ: \"إِنِّي لَمْ أَكْسُكَهَا لِتَلْبَسَهَا، تَبِيعُهَا أَوْ تَكْسُوهَا\". فَأَرْسَلَ بِهَا عُمَرُ إِلَى أَخٍ لَهُ مِنْ أَهْلِ مَكَّةَ قَبْلَ أَنْ يُسْلِمَ. [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح: ٥/ ٢٣٢]\n\n٢٦٢٠ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ﵄ قَالَتْ: قَدِمَتْ عَلَيَّ أُمِّي وَهْيَ مُشْرِكَةٌ، فِي عَهْدِ رَسُولِ اللهِ - ﷺ -، فَاسْتَفْتَيْتُ رَسُولَ اللهِ - ﷺ - قُلْتُ: إِنَّ أُمِّي قَدِمَتْ وَهْيَ رَاغِبَةٌ، أَفَأَصِلُ أُمِّي؟ قَالَ: \"نَعَمْ صِلِي أُمَّكِ\". [٣١٨٣، ٥٩٧٨، ٥٩٧٩ - مسلم: ١٠٠٣ - فتح: ٥/ ٢٣٣]\nذكر فيه حديث ابن عمر في الحلة وقد سلف في الجمعة (^١).\nوحديث أسماءَ: قَدِمَتْ عَلَيَّ أُمِّي وَهْيَ مُشْرِكَة فِي عَهْدِ رَسُولِ اللهِ - ﷺ -، فَاسْتَفْتَيْتُ رَسُولَ اللهِ - ﷺ - فقُلْتُ: وَهْيَ رَاغِبَةٌ، أَفَأَصِلُ أُمِّي؟ قَالَ: \"نَعَمْ صِلِي أُمَّكِ\".\n_________\n(^١) برقم (٨٨٦) كتاب: الجمعة، باب: ما يلبس أحسن ما يجد.","vol":"16","page":401},{"text":"كذا هنا، وفي موضع آخر منه من غيره: فقلت: قدمت عليَّ أمي وهي راغبة (^١). وهو أتم.\nأما الآية فكانت في الابتداء عند موادعة المشركين، ثم صارت منسوخة بالأمر بالقتال، أو كان لخزاعة والحارث بن عبد مناف عهد فأمروا أن يبّروهم بالوفاء به أو أراد النساء والصبيان أمروا ببرهم لهم، فنزلت في قتيلة (في) (^٢) امرأة أبي بكر كان قد طلقها في الجاهلية فقدمت على ابنتها أسماء بنت أبي بكر في الهدنة فأهدت لها قرطًا وأشياء، فكرهت قبوله، حتى ذكرته لرسول الله - ﷺ - فنزلت: ﴿وَتُقْسِطُوا﴾ [الممتحنة: ٨]: تعطوهم قسطًا من أموالكم أو تعدلوا فيهم، فلا تغلوا في مقاربتهم ولا تسرعوا في مباعدتهم (^٣).\nوروى الطبري، عن ابن الزبير أن الآية نزلت في أم أسماء بنت أبي بكر وكان اسمها قتلة بنت عبد العزى (^٤).\nوقالت طائفة: نزلت في مشركي مكة، من لم يقاتل المؤمنين، ولم يخرجوهم من ديارهم (^٥).\nوقال مجاهد: هو خطاب للمؤمنين الذين بقوا بمكة ولم يهاجروا، والذين قاتلوهم كفار أهل مكة (^٦).\n_________\n(^١) سيأتي برقم (٣١٨٣) كتاب: الجزية.\n(^٢) كذا في الأصل، والمعنى يستقيم بدونها.\n(^٣) \"تفسير الطبري\" ١٢/ ٦٢.\n(^٤) \"تفسير الطبري\" ١٢/ ٦٣ (٣٣٩٥٢).\n(^٥) \"تفسير الطبري\" ١٢/ ٦٣.\n(^٦) \"تفسير الطبري\" ١٢/ ٦٢ (٣٣٩٥١).","vol":"16","page":402},{"text":"وقيل: هم خزاعة، صالحهم على ألا يقاتلوه والذين قاتلوهم أهل مكة. وقال السدي: كان هذا قبل أن يؤمر بقتال المشركين كافة، فاستشار المسلمون رسول الله - ﷺ - في قراباتهم من المشركين أن يبروهم ويصلوهم فأنزلها الله. وفي تفسير الحسن: قال قتادة وابن زيد: ثم نسخ ذلك (^١)، ولا يجوز هذا اليوم في المشركين ولا متاحفتهم، إلا للأبوين خاصة؛ لأن الهدية فيها تأنيس للمهدى إليه وإلطاف له وتثبيت لمودته.\nوقد نهى الله عن التودد للمشركين بقوله تعالى: ﴿لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللهِ وَاليَوْمِ الآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ﴾ الآية [المجادلة: ٢٢]، وقوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالمَوَدَّةِ﴾ [الممتحنة: ١].\nوقال ابن التين: اختلف في هذِه الآية على ثلاثة أقوال؛ لأنه قال في السورة: ﴿لَا تَتَّخِذُوْا عَدُوِّي وَعَدُوَّكُم أوَّلِيَاءَ﴾ فذكر قول مجاهد وقتادة.\nوروي عن ابن الزبير: نزلت في أسماء، -يريد أُمَّه- جاءت أمها قتلة بنت عبد العزى إليها بهدايا فلم تقبل هداياها، ولم تدخلها عليها، فسألت عائشة، فأنزلت الآية (^٢).\nوقال ابن عيينة في حديث الباب في رواية الحميدي: فأنزل الله تعالى ﴿لَا يَنْهَاكُمُ اللهُ﴾ الآيه (^٣). [الممتحنة: ٨]\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٦٣ (٣٣٩٥٤، ٣٣٩٥٥).\n(^٢) رواه أحمد ٤/ ٤، وأورده الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٣ وقال: رواه أحمد والبزار؛ وفيه مصعب بن ثابت وثقه ابن حبان وضعفه جماعة وبقية رجاله رجال الصحيح. اهـ\n(^٣) سيأتي برقم (٥٩٧٨).","vol":"16","page":403},{"text":"وصححه الحاكم في \"مستدركه\" (^١)، وذكر الحميدي عن البرقاني أن عبدةَ بن سليمان، رواه عن هشام عن أبيه مرسلًا، وأن يحيى بن آدم قال فيه: عن سفيان، عن هشام، عن فاطمة بنت المنذر، عن أسماء. قال البرقاني: والأول يعني: هشام، عن أبيه، عن أسماء. مسندًا (^٢).\nوقال الدارقطني: رواه الثوري وأبو معاوية وعبد الحميد بن جعفر، عن هشام، عن أبيه، عن عائشة أن أسماء. قالت: يا رسول الله.\nورواه ابن حبان في \"صحيحه\" من حديث سفيان، عن هشام، عن أبيه، عن عائشة: اختلف في هذِه الأم فقيل: كانت ظئرًا لها، وقيل: كانت من النسب (^٣).\nقال الداودي: كان أبو بكر طلقها في الجاهلية وكانت تسمى أم بكر، وفيها قيل:\nتحيى بالسلامة أم بكر … و(أنى) (^٤) بعد قومي من سلام\nوتأتي تكملته في الهجرة (^٥)، ولعل هذِه كنية لها لما تقدم أن اسمها قتلة كذا قال، واسمها قُتَيْلة، بضم القاف وفتح التاء المثناة فوق، بعدها مثناة تحت ساكنة، ثم لام، ثم هاء، ويقال قتلة بفتح القاف، ثم مثناة فوق ساكنة، قال النووي: وهو الأصح الأشهر في اسمها من غير ياء مثناة تحت (^٦).\n_________\n(^١) الحاكم ٢/ ٤٨٥ وقال: صحيح الإسناد.\n(^٢) \"الجمع بين الصحيحين\" ٢/ ٢٦٤.\n(^٣) ابن حبان ٢/ ١٩٨ (٤٥٣).\n(^٤) ورد بهامش الأصل: وفي البخاري ومسلم وأبي داود: (وهل).\n(^٥) سيأتي برقم (٣٩٢١) كتاب: المناقب، باب: هجرة النبي - ﷺ - وأصحابه إلى المدينة.\n(^٦) \"شرح مسلم\" ٧/ ٨٩.","vol":"16","page":404},{"text":"قلت: ولعل من قاله بالياء قاله على وجه التصغير. واسم أبيها عبد العزي بن عبد بن أسعد بن جابر بن نصر بن مالك بن حسل بن عامر بن لؤي، وذكرها المستغفري في جملة الصحابة وقال: تأخر إسلامها.\nقال أبو موسى المديني: ليس في شيء من الحديث ذكر إسلامها.\nوقد تأول بعضهم في قولها (راغبة) أي: في الإسلام، قلت: وتأوله بعضهم على أنها راغبة في الصلة، أو راغبة عن ديني كارهة له.\nوقال أبو داود في \"جامعه\": معنى راغبة عن دينها، أو عن ملتي.\nوفي أبي داود: راغِمة: -بالميم- أي: كارِهةٌ للإسلام والهجرة وساخطة عليَّ (^١).\nوقيل: هاربة من الإسلام، قال تعالى: ﴿وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً﴾ [النساء: ١٠٠]، وعند مسلم: أو راهبة (^٢).\nوقال ابن بطال: هو بالباء من الرغبة في العطاء (^٣).\nوقال بعض أصحابنا: معناه: هاربة من قومها.\nواحتج بالآية قال: فلو كان أرادت المضي لقالت: مراغمة لا راغمة.\nوقال أبو عمرو بن العلاء: تأول في الآية أنه الخروج عن العدو برغم أنفه وراغبة بالباء أظهر في معنى الحديث.\nووقع في كتاب ابن التين: داعية. ثم فسرها بقوله: طالبة بِرِّي ومتعرضة له.\n_________\n(^١) أبو داود (١٦٦٨).\n(^٢) مسلم (١٠٠٣) كتاب: الزكاة، باب: فضل الصدقة والنفقة على الأقربين.\n(^٣) \"شرح ابن بطال\" ٧/ ١٣٧.","vol":"16","page":405},{"text":"وإنما بعث عمر الحلة إلى أخيه المشرك بمكة على وجه التألف له على الإسلام؛ لأنه كان طمع بإسلامه، وكان التآلف حينئذٍ على الإسلام مباحًا، وقد تألف صناديد قريش، وجعل الله للمؤلفة قلوبهم سهمًا في الصدقات، وكذلك فعلت أسماء في أمها؛ لأن الله تعالى قد أمر بصلة الآباء الكفار وبرّهما بقوله: ﴿وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي﴾ [لقمان: ١٥] إلى قوله: ﴿وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا﴾ [لقمان: ١٥] فأمر تعالى بمصاحبة الأبوين المشركين في الدنيا بالمعروف، وبترك طاعتهما في معصية الله.\nقال الخطابي: وفيه جواز صلة الرحم الكافرة كالرحم المسلمة، وفيه مستدل لمن رأى وجوب نفقة الأب الكافر والأم الكافرة على الولد المسلم (^١).\nفائدة: قال الدمياطي ومن خطه نقلت: الذي أرسل إليه عمر الحلة لم يكن أخاه إنما هو أخو أخيه زيد بن الخطاب لأمه أسماء بنت وهب، وهي أيضًا أم عثمان بن حكيم بن أمية، وبنته أم سعيد بن عثمان ولدت سعيد بن المسيب وخولة، ويقال: خويلة بنت حليم أم السائب وعبد الرحمن، ابني عثمان بن مظعون، وأبوها من خلفاء بني أمية.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٨٧.","vol":"16","page":406},{"text":"<span data-type='title' id=toc-1895>٣٠ - باب لَا يَحِلُّ لأَحَدٍ أَنْ يَرْجِعَ فِي هِبَتِهِ وَصَدَقَتِهِ</span>\n٢٦٢١ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ وَشُعْبَةُ قَالَا: حَدَّثَنَا قَتَادَةُ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"العَائِدُ فِي هِبَتِهِ كَالعَائِدِ فِي قَيْئِهِ\". [انظر: ٢٥٨٩ - مسلم: ١٦٢٢ - فتح: ٥/ ٢٣٣]\n\n٢٦٢٢ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ المُبَارَكِ، حَدَّثَنَا عَبْدُ الوَارِثِ حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ لَنَا مَثَلُ السَّوْءِ، الَّذِي يَعُودُ فِي هِبَتِهِ كَالكَلْبِ يَرْجِعُ فِي قَيْئِهِ\". [انظر: ٢٥٨٩ - مسلم: ١٦٢٢ - فتح: ٥/ ٢٣٤]\n\n٢٦٢٣ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ ﵁ يَقُولُ: حَمَلْتُ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ، فَأَضَاعَهُ الذِي كَانَ عِنْدَهُ، فَأَرَدْتُ أَنْ أَشْتَرِيَهُ مِنْهُ، وَظَنَنْتُ أَنَّهُ بَائِعُهُ بِرُخْصٍ، فَسَأَلْتُ عَنْ ذَلِكَ النَّبِيَّ - ﷺ -، فَقَالَ: \"لَا تَشْتَرِهِ، وَإِنْ أَعْطَاكَهُ بِدِرْهَمٍ وَاحِدٍ، فَإِنَّ العَائِدَ فِي صَدَقَتِهِ كَالكَلْبِ يَعُودُ فِي قَيْئِهِ\". [انظر: ١٤٩٠ - مسلم: ١٦٢٠ - فتح: ٥/ ٢٣٥]\nذكر فيه حديث ابن عباس السالف \"العَائِدُ فِي هِبَتِهِ كَالعَائِدِ فِي قَيْئِهِ\".\nوفي رواية: \"لَيسَ لَنَا مَثَلُ السَّوْءِ، الذِي يَعُودُ فِي هِبَتِهِ كَالكَلْبِ يَرْجِعُ فِي قَيْئِهِ\".\nوحديث عمر في قصة الفرس وفي آخِره قال: \"العَائِد فِي صَدَقَتِهِ كَالكَلْبِ يَعُودُ فِي قَيْئِهِ\". وقد سلف في الزكاة (^١).\nوقد اختلف العلماء في هذا الحديث، فقالت طائفة: ليس لأحد أن يهب هبة ويرجع فيها على ظاهر حديث ابن عباس وعمر.\n_________\n(^١) برقم (١٤٩٠) باب: هل يشتري الرجل صدقته.","vol":"16","page":407},{"text":"روي ذلك عن طاوس والحسن (^١)، وهو قول الشافعي وأحمد وأبي ثور (^٢).\nوفيها قول ثان بأن من وهب لذي رحم فلا رجوع له، ومن وهب لغير ذي رحم فله الرجوع وإن لم يَثب منها خلاف قول عمر. وقال الثوري والكوفيون: يرجع فيما وهبه لذي رحم غير محرم إذا كانت الهبة قائمة لم تستهلك ولم تزد في يديها، أو لم يثب منها، مثل ابن عمه وابن خاله (^٣) وقد أسلفنا ذلك.\nوأما إن وهب لذي رحم محرم وقبضها فلا رجوع، وهم: ابنته أو أخوه لأمه أو جده أبو أمه أو خاله أو عمه أو ابن أخيه أو ابن أخته أو بنوهما.\nوتفسير الرحم المحرم: هو من لو كان الموهوب له امرأة لم يحل للواهب نكاحها، وحكم الزوجين عندهم حكم ذي الرحم المحرم، ولا رجوع لواحد منهما في هبته (^٤).\nوقال مالك: يجوز الرجوع فيما وهبه للثواب، وسواء وهبه لذي رحم محرم أو غير ذي محرم، ولا يجوز له الرجوع فيما وهبه لله، ولا لصلة الرحم (^٥).\n_________\n(^١) عبد الرزاق ٩/ ١٠٩ (١٦٥٣٩).\n(^٢) انظر: \"الحاوي\" ٧/ ٥٤٥، \"المغني\" ٨/ ٢٧٧.\n(^٣) انظر: \"شرح معاني الآثار\" ٤/ ٧٧، \"مختصر اختلاف العلماء\" ٤/ ١٥٢، ١٥٣.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٥٢.\n(^٥) انظر: \"شرح ابن بطال\" ٧/ ١٣٩.","vol":"16","page":408},{"text":"واحتج أهل المقالة الأولى بحديث الباب، فالمراد إذن العائد في قيئه الرجل لا الكلب، ولما كان قد جعل الرجوع في الهبة كالرجوع في القيء، وكان رجوع الرجل في قيئه حرام كان كذلك رجوعه في هبته.\nحجة الكوفيين قوله: \"كالكلب يعود في قيئه\" فالراجع إذن في قيئه الكلب، وهو غير متعبد بتحليل ولا تحريم فالمعنى: العائد في هبته كالعائد في قدر كالقدر الذي يعود فيه الكلب ولا يثبت بذلك منع\nالواهب من الرجوع في هبته.\nفأراد بذلك تنزيه أمته عن أمثال الكلاب؛ لأنه أبطل أن يكون لهم الرجوع في هباتهم، ويصلح الاحتجاج بهذِه الحجة لمالك.\nواحتج أهل المقالة الأولى بحديث ابن عباس وابن عمر السالفين، باستثناء الوالد للولد.\nقال الطحاوي: ولا دليل لهم فيه على تحريم الرجوع فيها، فقد يكون الشارع وصفه بأنه لا يحل لتغليظه إياه لكراهة أن يكون أحد من أمته له مثل السوء.\nوقد قال: \"لا تحل الصدقة لذي مرة سوي\" (^١). وقد أسلفنا ذلك فيما مضى.\nوقال الطبري: قوله - ﷺ -: \"العائد في هبته\" معناه الخصوص، وذلك لوأن قائلًا قال: العائد في هبته كالكلب يعود في قيئه إلا أن يكون\n_________\n(^١) رواه أبو داود (١٦٣٤)، والترمذي (٦٥٢) من حديث عبد الله بن عمرو، ورواه النسائي ٥/ ٩٩، وابن ماجه (١٨٣٩) من حديث أبي هريرة، وانظر كلام الطحاوي في \"شرح معاني الآثار\" ٤/ ٧٩.","vol":"16","page":409},{"text":"والدًا للموهوب له أو يكون وهبه لثواب يلتمسه، فإنه ليس له مثل السوء، لم يكن مختلا في كلامه، ولا مخطئًا في منطقه. قال: ومن (وهب) (^١) طلب ثواب -إما باشتراط ذلك أو بغير اشتراط- بعد أن يكون الأغلب من أمر الواهب والموهوب له أن مثله يهب لمثله طلب الثواب منه.\nوأما الواهب لله تعالى يطلب الأجر كالواهب الغني للفقير المحتاج، أو طلب صلة رحم كالواهب يهب لأحد أبويه أو أخيه أو أخته أو قريب له قريب القرابة يريد بذلك صلة رحمه، فلا رجوع له، فهذا المعنى بالذم لقوله: \"كالكلب يعود في قيئه\".\nوقد أشار المهلب إلى قريب من هذا المعنى، قال: وعلى هذا التأويل لا تعارض؛ فالصدقة في حديث عمر هي الهبة في حديث ابن عباس، فإنها تجري مجرى الصدقة، والصدقة لا يجوز الرجوع فيها، وإنما يرجع فيما خرج من هذا المعنى، وأريد بها الثواب، وقد سلف في كتاب الزكاة اختلاف العلماء في شراء الرجل صدقته في باب هل يشتري الرجل صدقته.\nوقال الطحاوي: قد بين ما قلناه ما روي عن عمر، روى ذلك مالك، عن داود بن الحصين، عن أبي غطفان بن طريف، عن مروان بن الحكم أن عمر بن الخطاب قال: من وهب لصلة رحم أو على وجه الصدقة، فإنه لا يرجع فيها، ومن وهب هبةً يرى أنه إنما أراد بها الثواب، فهو على هبته يرجع فيها إن لم يرض منها.\n_________\n(^١) في الأصل: (بين) وأشار محقق \"شرح ابن بطال\" ٧/ ١٤٠ إلى أنها كذا بالأصل، لكنه أثبت (وهب) من نسخة سماها (هـ).","vol":"16","page":410},{"text":"فهذا عمر (فرق بين الهبات والصدقات أنه لا يرجع فيها) (^١)، وجعل الهبات على ضربين: فضرب منه لصلة الأرحام، فرد ذلك إلى حكم الصدقات لله، ومنع الواهب من الرجوع فيها، وضرب منها جعل فيها الرجوع للواهب ما لم يرض منها (^٢).\n_________\n(^١) كذا في الأصل وتمام الكلام في \"شرح معاني الآثار\" ٤/ ٨١: فهذا عمر قد فرق بين الهبات والصدقات، وجعل الصدقات لا يرجع فيها وجعل الهبات على ضربين ..\n(^٢) \"شرح معاني الآثار\" ٤/ ٨١.","vol":"16","page":411},{"text":"<span data-type='title' id=toc-1896>٣١ - باب</span>\n٢٦٢٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ عُبَيْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ أَنَّ بَنِى صُهَيْبٍ -مَوْلَى ابْنِ جُدْعَانَ- ادَّعَوْا بَيْتَيْنِ وَحُجْرَةً، أَنَّ رَسُولَ اللهِ - ﷺ - أَعْطَى ذَلِكَ صُهَيْبًا، فَقَالَ مَرْوَانُ: مَنْ يَشْهَدُ لَكُمَا عَلَى ذَلِكَ؟ قَالُوا: ابْنُ عُمَرَ. فَدَعَاهُ فَشَهِدَ: لأَعْطَى رَسُولُ اللهِ - ﷺ - صُهَيْبًا بَيْتَيْنِ وَحُجْرَةً. فَقَضَى مَرْوَانُ بِشَهَادَتِهِ لَهُمْ. ٣/ ٢١٦ [فتح: ٥/ ٢٣٧]\nذكر فيه حديث عَبْدِ اللهِ بْنُ عُبَيْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ أَنَّ بَنِي صُهَيْبٍ -مَوْلَى ابن جُدْعَانَ- ادَّعَوْا بَيْتَيْنِ وَحُجْرَةً، أَنَّ رَسُولَ اللهِ - ﷺ - أَعْطَى ذَلِكَ صُهَيْبًا، فَقَالَ مَرْوَانُ: مَنْ يَشْهَدُ لَكُمَا عَلَى ذَلِكَ؟ قَالُوا: ابن عُمَرَ. فَدَعَاهُ فَشَهِدَ: لأَعْطَى رَسُولُ اللهِ - ﷺ - صُهَيْبًا بَيْتَيْنِ وَحُجْرَةً. فَقَضَى مَرْوَانُ بِشَهَادَتِهِ لَهُمْ.\nهذا الحديث من أفراده، ووجه ذكره هنا هبة البيتين والحجرة لصُهيب.\nفإن قلتَ: كيف قضى مروان بشهادة ابن عمر وحده؟ قلتُ: إنما حكم مع يمين الطالب على ما صحَّت به السنة من القضاء بشاهد ويمين، ذكره كله ابن بطال (^١).\nوجُدْعان: بضم الجيم، وقال ابن التين: إنما أتى به؛ لأن العطايا نافذة، وقضاء مروان بشهادة ابن عمر يحتمل وجهين:\nأحدهما: أنه يجوز له أن يعطي من مال الله من يستحق العطاء فينفذ ما قيل له: إن رسول الله - ﷺ - أعطاه، فإن لم يكن كذلك كان قد أمضاه،\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١٤٢.","vol":"16","page":412},{"text":"وإن كان غير ذلك كان هو المعطي عطاءً صحيحًا، وقد يكون هذا خاصًّا في الفيء؛ لأنه - ﵇ - أعطى أبا قتادة بدعواه وشهادة من كان السلب عند (^١).\nوالثاني: أنه ربما حكم بشهادة المبرز في العدالة وحده، وقد قال بعض فقهاء الكوفة: حكم شريح بشهادتي وحدي في شيء، قال: وأخطأ شريح. قال (^٢): والوجه الأول الصحيح.\n_________\n(^١) سيأتي برقم (٣١٤٢) كتاب: فرض الخمس، باب: من لم يخمس الأسلاب، ورواه مسلم (١٧٥١) كتاب: الجهاد والسير، باب: استحقاق القاتل سلب القتيل.\n(^٢) أي: ابن التين كما في \"عمدة القاري\" ١١/ ٨٤ حيث عزا العيني الوجهين له.","vol":"16","page":413},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-1897>٣٢ - باب مَا قِيلَ فِي العُمْرَى وَالرُّقْبَى</span>\nأَعْمَرْتُهُ الدَّارَ فَهْيَ عُمْرَى جَعَلْتُهَا لَهُ ﴿وَاسْتَعْمَرَكُمْ فِيهَا﴾ [هود: ٦١]: جَعَلَكُمْ عُمَّارًا.\n\n٢٦٢٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ ﵁ قَالَ: قَضَى النَّبِيُّ - ﷺ - بِالعُمْرَى أَنَّهَا لِمَنْ وُهِبَتْ لَهُ. [٢٦٢٦ - مسلم: ١٦٢٥ - فتح: ٥/ ٢٣٨]\n\n٢٦٢٦ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ قَالَ: حَدَّثَنِي النَّضْرُ بْنُ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"العُمْرَى جَائِزَةٌ\". [مسلم: ١٦٢٦]\nوَقَالَ عَطَاءٌ: حَدَّثَنِي جَابِرٌ، عَنِ النَّبِيِّ - ﷺ -. نَحْوَهُ. [انظر: ١٦٢٥ - مسلم: ١٦٢٥ - فتح: ٥/ ٢٣٨]\nثم ذكر فيه حديث جابر قال: قَضَى النَّبِيُّ - ﷺ - بِالعُمْرى أَنَّهَا لِمَنْ وُهِبَتْ لَهُ.\nوحديث أبي هريرة مرفوعًا: \"العُمْرى جَائِزَة\". وَقَالَ عَطَاءٌ: حَدَّثَنِي جَابِرٌ، عَنِ النَّبِيِّ - ﷺ -. نَحْوَهُ.\nالشرح:\nقال الأزهري في \"تهذيبه\": ﴿وَاسْتَعْمَرَكُمْ﴾. أي: أذن لكم في عمارتها واستخراج قوتكم منها، وفي الحديث \"لا تعمروا ولا ترقبوا، فمن أعْمَرَ دارًا فهي له ولورثته من بعده\" (^١).\n_________\n(^١) رواه أبو داود (٣٥٥٦)، النسائي ٦/ ٢٧٣، وانظر: \"تهذيب اللغة\" ٣/ ٢٥٦٥ مادة: (عمر).","vol":"16","page":414},{"text":"قال أبو عبيد: والعُمرى أن يقول الرجل للرجل: داري لك عمرك.\nأو يقول: داري هذِه لك عمرى. فإذا قال ذلك وسلمها إليه كانت للعمر ولم ترجع إليه إن مات.\nوالرقبى: أن يقول للذي أرقبها: إن مت قبلي رجعت إليَّ، وإن مت قبلك فهي لك.\nوأصل العُمرى: مأخوذة من العمر، والرقبى: من المراقبة، فأبطل الشارع هذِه الشروط وأمضى الهبة.\nوهذا الحديث أصل لكل من وهب هبة وشرط فيها شرطًا بعدما قبضها الموهوب له، أن الهبة جائزة، والشرط باطل (^١)، وقال ابن عرفة: ﴿وَاسْتَعْمَرَكُمْ﴾ أطال أعماركم.\nقال ابن سيده: والعمرى: المصدر كالرجُعْى (^٢).\nقلت: وهي بضم العين وسكون الميم وبضمهما وبفتح العين وسكون الميم، كما نبه عليه القاضي عياض وغيره، وهما من هبات الجاهلية (^٣).\nوعبارة أبي عبيد: تأويل العمرى: هذِه الدار لك عمرك أو عمري. وأصله من العمر (^٤).\nفإن قلت: البخاري ترجم على العمرى والرقبى ولم يذكر الرقبى.\nقلت: كأنه يرى أنهما واحد.\n_________\n(^١) \"غريب الحديث\" ١/ ٢٤٩، ٢٥٠.\n(^٢) \"المحكم\" ٢/ ١٠٦.\n(^٣) \"إكمال المعلم\" ٥/ ٣٥٥، ٣٥٦.\n(^٤) \"غريب الحديث\" ١/ ٢٤٩.","vol":"16","page":415},{"text":"كذا أجاب به الداودي فيما نقله ابن التين: وممن سوى بينهما عليٌّ وابن عباس ومجاهد ووكيع، وأجود منه أن البخاري أحال على بقية الحديث، فإن الترمذي أخرجه بإسناد صحيح عن جابر مرفوعًا: \"العمرى جائزة لأهلها، والرقبى جائزة لأهلها\".\nقال الترمذي: هذا حديث حسن، وقد رواه بعضهم عن أبي الزبير عن جابر موقوفًا (^١)، وأخرجه النسائي من حديث عبد الكريم، عن عطاء، عنه مرفوعًا: نهى عن العمرى والرقبى (^٢).\nوفي حديث عبد الملك بن أبي سليمان عن عطاء: \"لا تعمروا ولا ترقبوا\" (^٣).\nوفي حديث أبي الزبير عن جابر: والرقبى لمن أرقبها (^٤).\nوحديث جابر أخرجه مسلم والأربعة (^٥)، ولمسلم: \"أيما رجل أُعمر عمرى له ولعقبه، فإنها لمن أُعطيها لا ترجع إلى الذي أعطاها؛ لأنه أعطى عطاء وقعت فيه المواريث\".\nوفي لفظ: \"من أعمر رجلًا عمرى له ولعقبه، فقد قطع قوله حقه فيها، وهي لمن أُعمر ولعقبه\".\n_________\n(^١) الترمذي (١٣٥١).\n(^٢) \"المجتبى\" ٦/ ٢٧٢.\n(^٣) رواه النسائي في \"المجتبى\" ٦/ ٢٧٣، وفي \"الكبرى\" ٤/ ١٣٠ (٦٥٦٢) من هذا الطريق مرسلًا لكن بلفظ: \"من أعطى شيئًا فهو له في حياته وموته\" وبهذا اللفظ رواه النسائي أيضًا ٦/ ٢٧٣ من طريق ابن جرير، عن عطاء، عن جابر؛ مرفوعًا، والله أعلم.\n(^٤) \"المجتبى\" ٦/ ٢٧٤ مرفوعًا.\n(^٥) مسلم (١٦٢٥) كتاب: الهبات، باب: العمرى. وأبو داود (٣٥٥٨)، والترمذي (١٣٥١)، والنسائي ٦/ ٢٧٢ - ٢٧٣، وابن ماجه (٢٣٨٣).","vol":"16","page":416},{"text":"وفي لفظ له: \"أيما رجل أعمر رجلًا عمرى له ولعقبه فقال: قد أعطيتكها وعقبك ما بقي منكم أحد، فإنها لمن أعطيها وعقبه وإنها لا ترجع إلى صاحبها؛ من أجل أنه أعطى عطاء وقعت فيه المواريث\".\nوفي لفظ عن جابر: إنما العمرى التي أجاز رسول الله - ﷺ - أن يقول: هي لك ولعقبك، فأما إذا قال: هي لك ما عشت. فإنها ترجع إلى صاحبها، قال معمر: وكان الزهري يفتي به. ويحكى عنه أنه - ﵇ - قضى فيمن أعمر عمرى له ولعقبه، فهي له بتلة لا يجوز للمعطي فيها شرط ولا ثنيا.\nقال أبو سلمة: لأنه أعطى عطاء وقعت فيه المواريث فقطعت المواريث شرطه.\nوعنه أيضًا مرفوعًا: \"العمرى لمن وهبت له\".\nوعنه أيضًا مرفوعًا: \"أمسكوا عليكم أموالكم ولا تفسدوها، فإنه من أعمر عمرى فإنها للذي أعمرها حيًّا وميتًا ولعقبه\".\nوعنه أيضًا مرفوعًا: \"أمسكوا عليكم أموالكم\".\nوعن أبي الزبير، عن جابر مرفوعًا: \"العمرى لصاحبها\".\nهذِه الطرق كلها في مسلم (^١)، ولم يخرج البخاري عن جابر في العمرى غير ما ساقه أولًا، وللنسائي: \"فقد قطع قوله حقه\" (^٢).\nوفي لفظ: \"قد بتها من صاحبها الذي أعطاها\" (^٣).\n_________\n(^١) مسلم (١٦٢٥) كتاب الهبات.\n(^٢) \"المجتبى\" ٦/ ٢٧٥.\n(^٣) \"السنن الكبرى\" للنسائي ٤/ ١٣٣ (٦٥٧٨).","vol":"16","page":417},{"text":"وفي آخر: \"أن يهب الرجل للرجل ولعقبه الهبة، ويستثني إن حدث بك حدث وبعقبك فهي إليَّ وإلى عقبي، فإنها لمن أعطيها ولعقبه\" (^١).\nولأبي داود بإسناد جيد: وقضى النبي - ﷺ - في امرأة أعطاها ابنها حديقة فماتت، فقال ابنها: إنما أعطيتها حياتها. وله إخوة، فقال - ﵇ -: \"هي لها حياتها وموتها\" قال: كنت تصدقت بها عليها قال: \"ذلك أبعد لك\" (^٢).\nوحديث أبي هريرة، أخرجه مسلم بلفظين: \"العمرى جائزة\" (^٣) \"ميراث لأهلها\"، (أو) (^٤) قال: \"جائزة\" (^٥).\nوالبخاري رواه عن حفص بن عمر: ثنا همام، ثنا قتادة، حدثني النضر بن أنس، عن بشير بن نهيك، عن أبي هريرة. ثم قال: وقال\n_________\n(^١) \"المجتبى\" ٦/ ٢٧٦.\n(^٢) أبو داود (٣٥٥٧)، وأحمد ٣/ ٢٩٩ بنحوه. قال البيهقي ٦/ ١٧٤: ليس بالقوي. اهـ وقال الزيلعي في \"نصب الراية\" ٤/ ١٢٨: قال ابن القطان: إسناده كلهم ثقات، وطارق المكي هو قاضي مكة مولى عثمان بن عفان، وهو ثقة، قاله أبو زرعة. اهـ وقال ابن حجر في \"الدارية\" ٢/ ١٨٥: صححه ابن القطان، وأخرجه أحمد من طريق محمد بن إبراهيم، عن جابر .. ثم قال: رجاله ثقات. اهـ. وقال الألباني في \"الإرواء\" ٦/ ٥١: وإنما ضعفه البيهقي إما لعنعنة حبيب، فقد كان مدلسًا، وإما لأن حميد بن قيس الأعرج فيه كلام يسير، فإنه مع توثيق الجماعة له ومنهم أحمد بن حنبل، ومع ذلك فقد قال فيه مرة: ليس هو بالقوي في إسناده، قلت: وهذا هو الأقرب في سبب التضعيف فقد اختلف عليه في إسناده، فسفيان قال عنه عن محمد بن إبراهيم، عن جابر، وحبيب قال عنه عن طارق، عن جابر اهـ. والحديث صححه الألباني في \"الصحيحة\" ٥/ ٥٣٣.\n(^٣) مسلم (١٦٢٦) (٣٢).\n(^٤) في الأصل (و)، والمثبت من \"صحيح مسلم\".\n(^٥) مسلم (١٦٢٩) (٣٢).","vol":"16","page":418},{"text":"عطاء: حدثني جابر عن النبي - ﷺ - نحوه.\nوهذا التعليق ذكر صاحب \"الأطراف\" أن البخاري رواه هنا، عن حفص، عن همام، عن قتادة، عن عطاء (^١).\nورواه أبو نعيم، عن أبي إسحاق بن حمزة: ثنا أبو خليفة، ثنا أبو الوليد، ثنا همام به مثله، لا نحوه ولفظة \"العمرى جائزة\".\nورواه مسلم عن خالد بن الحارث، عن (شعبة) (^٢)، عن قتادة، عن عطاء بلفظ: \"العمرى ميراث لأهلها\" (^٣).\nوكأنه الذي أراد البخاري بقوله: نحوه.\nوفي الباب عن عدة من الصحابة:\nأحدها: زيد بن ثابت؛ أخرجه ابن حبان في \"صحيحه\" مَرفوعًا: \"العمرى سبيلها سبيل الميراث\" (^٤).\nوللنسائي: \"لا تحل الرقبى فمن أرقب رقبى فهي سبيل الميراث\" (^٥).\nوفي لفظ: \"العمرى ميراث\" (^٦).\nوفي لفظ: \"العمرى للوارث\" (^٧).\nوفي آخر: \"جائزة\" (^٨).\n_________\n(^١) \"تحفة الأشراف\" ٩/ ٣٠٥.\n(^٢) كذا الأصل، وفي مسلم (١٦٢٦) (٣١) سعيد بدلا من شعبة.\n(^٣) مسلم (١٦٢٦) (٣١).\n(^٤) ابن حبان ١١/ ٥٤٣ (٥١٣٢).\n(^٥) \"المجتبى\" ٦/ ٢٧٠ (٣٧١٤) عن طاوس.\n(^٦) \"المجتبى\" ٦/ ٢٧٠ (٣٧١٥) عن زيد بن ثابت.\n(^٧) \"المجتبى\" ٦/ ٢٧٠ (٣٧١٦، ٣٧١٨).\n(^٨) \"المجتبى\" ٦/ ٢٧١ (٣٧١٧) عن زيد، ٦/ ٢٧٢ (٣٧٢٤) عن ابن عباس.","vol":"16","page":419},{"text":"وآخر: \"من أعمر شيئًا فهي لمعمره محياه ومماته، لا ترقبوا، مَن أرقب شيئًا فهو سبيله\" (^١).\nثانيها: ابن عباس، أخرجه أيضًا بلفظ: \"لا ترقبوا أموالكم فمن أرقب شيئًا فهو لمن أرقبه\" (^٢).\nوالرقبى أن يقول الرجل: هذا لفلان ما عاش، فإن مات فلان فهو لفلان.\nوحديث طاوس عنه مرفوعًا: \"العمرى جائزة\" قضى بها في هذيل.\nوعن طاوس: \"بتل رسول الله - ﷺ - العمرى والرقبى\" (^٣).\nوفي \"المصنف\" عن طاوس: قال رسول الله - ﷺ -: \"لا تحل الرقبى، فمن أرقب رقبى فهي في سبيل الميراث\" (^٤) وفي لفظ: \"فهي لورثة المرقب\" (^٥).\nثالثها: ابن عمر، روى عطاء، عن حبيب بن أبي ثابت، عن ابن عمر ولم يسمعه منه قال: قال رسول الله - ﷺ -: \"لا عمرى ولا رقبى، فمن أعمر شيئًا أو أرقبه فهو له حياته ومماته\" قال عطاء: هو للآخر (^٦).\nقال أحمد فيما حكاه المروزي: قال ابن جريج: إن عطاء أخبرنا عنك في الرقبى.\nقال حبيب: لم أسمع من ابن عمر في الرقبى شيئًا.\n_________\n(^١) \"المجتبى\" ٦/ ٢٧٢ (٣٧٢٣) عن زيد بن ثابت.\n(^٢) \"المجتبى\" ٦/ ٢٦٩.\n(^٣) \"المجتبى\" ٦/ ٢٧٢ (٣٧٢٦).\n(^٤) ابن أبي شيبة ٤/ ٥١٣ (٢٢٦٢٨).\n(^٥) لم أقف عليه بهذا اللفظ إلا في \"المدونة\" ٤/ ٣٦٣.\n(^٦) \"المجتبى\" ٦/ ٢٧٣ - ٢٧٤ (٣٧٣٣).","vol":"16","page":420},{"text":"رابعها: من حديث معاوية، أخرجه أحمد من حديث ابن عقيل، عن ابن الحنفية، عنه: سمعت رسول الله - ﷺ - يقول: \"العمرى جائزة لأهلها\" (^١).\nخامسها: حديث الحسن عن سمرة أن نبي الله - ﷺ - قال: \"العمرى جائزة لأهلها -أو- مير اث لأهلها\" أخرجه الترمذي (^٢).\nسادسها: عبد الله بن الزبير: أخرجه الترمذي في \"علله الكبير\" قال رسول الله - ﷺ -: \"العمرى لمن أعمرها\" يريد من يرثه، ثم قال: سألت محمدًا عن هذا الحديث فقال: هو عندي حديث معلول، ولم يذكر علته، ولم يعرفه حسنًا في العمرى (^٣).\nإذا تقرر ذلك؛ فقد قال الترمذي: العمل على هذا عند بعض أهل العلم إذا قال في العمرى: هي لك حياتك ولعقبك، فإنها لمن أعمرها لا ترجع إلى الأول، فإذا لم يقل: لعقبك.\nفهي راجعة إلى الأول إذا مات المعمر.\nوهو قول الشافعي ومالك (^٤).\nوروي من غير وجه مرفوعًا: \"العمرى جائزة لأهلها\" (^٥). والعمل على هذا عند بعض أهل العلم قالوا: إذا مات المعمر فهي لورثته، وإن لم يجعل لعقبه، وهو قول سفيان بن سعيد، وأحمد، وإسحاق (^٦).\n_________\n(^١) أحمد ٤/ ٩٧.\n(^٢) الترمذي (١٣٤٩).\n(^٣) \"علل الترمذي\" ١/ ٥٥٠ - ٥٥١.\n(^٤) انظر: \"المدونة\" ٤٠/ ٣٢٥، \"الحاوي\" ٧/ ٥٤٠ - ٥٤١.\n(^٥) أبو داود (٣٥٥٨)، والترمذي (١٣٤٩)، والنسائي ٦/ ٢٧٤، وأحمد ٢/ ٤٢٩، وأصله في مسلم (١٦٢٦) كتاب: الهبات، باب: العمرى.\n(^٦) \"سنن الترمذي\" عقب حديث (١٣٥٠)، وانظر: \"رءوس المسائل\" ٢/ ٦٦٢.","vol":"16","page":421},{"text":"وقال: والعمل على هذا عند بعض أهل العلم من الصحابة وغيرهم أن الرقبى جائزة مثل العمرى، وهو قول أحمد وإسحاق، وفرق بعض أهل العلم من أهل الكوفة وغيرهم بينهما، فأجازوا العمرى ولم يجيزوا الرقبى، قال: وتفسير الرقبى. أن تقول: هذا الشيء لك ما عشت، فإذا من قبلي فهي راجعة إليَّ.\nوقال أحمد وإسحاق: الرقبى مثل العمرى، وهي لمن أعطيها ولا ترجع إلى الأول (^١).\nقلت: ونقل ابن بطال، عن الكوفيين والشافعي في أحد قوليه وأحمد: العمرى تصير ملكًا للمُعْمر ولورثته ولا تعود ملكًا إلى المعطي أبدًا (^٢).\nوفصَّل أصحابنا العمرى فقالوا: إنها ثلاث صور (^٣):\nالأولى أن يقول: أعمرتك هذِه الدار، فإذا من فهي لورثتك ولعقبك، فتصح قَطْعًا ويملك بهذا اللفظ رقبة الدار، وهي هبة، لكنه طول العبارة.\nوقوله: فهي لورثتك باليد لملكه، ولا ينبغي أن يحمل على الباقين والشرط، فإذا مات فالدار لورثته، فإن لم يكونوا فلبيت المال ولا تعود إلى الواهب بحال؛ لرواية مسلم السالفة: \"أيما رجل أعمر عمرى .. \" (^٤) إلى آخره. ولا فرق في العمرى بين العقار وغيره، وإن كان كثير من أصحابنا إنما فرضوها في العقار، وجماعة منهم صرحوا بها في كل\n_________\n(^١) \"سنن الترمذي\" عقب حديث (١٣٥١).\n(^٢) \"شرح ابن بطال\" ٧/ ١٤٣.\n(^٣) انظر: هذِه الصورة في \"الحاوي\" ٧/ ٥٤٠ - ٥٤١، و\"روضة الطالبين\" ٥/ ٣٧٠.\n(^٤) سبق تخريجها.","vol":"16","page":422},{"text":"شيء، ولا خلاف في ذلك.\nوذكر الرافعي العبدَ (^١)، وعن أحمد في الجارية يعمرها: لا أرى له وطأها، أيْ: تورعًا (^٢).\nالثانية: أن يقتصر على: أعمرتك. فالجديد: الصحة وله حكم الهبة؛ لحديث أبي هريرة في الباب.\nوفي القديم ثلاثة أقوال: أشهرها بطلانها؛ لقول جابر السالف عند مسلم (^٣)؛ ولأنه تمليك مؤقت فبطل كالبيع وكما لو أقتها سنة.\nوالثاني: أنها تكون للمعمر في حال حياته، فإذا مات رجعت إلى المعمر؛ لحديث جابر السالف، وهو غريب.\nوالثالث: أنها عارية، يستردها المعمِر متى شاء، فإذا مات المعمَر عادت إلى صاحبها وهو الواهب.\nالثالثة: أن يقول جعلتها لك عمرك، فإذا متَّ عادت إليَّ أو إلى ورثتي إن كنت متُّ.\nفالأصح عندنا الصحة وإلغاء الشرط؛ لإطلاق الأحاديث الصحيحة (^٤)؛ وأغرب بعض أصحابنا فقال: يصح ولا يُلغى الشرط.\nحكاه صاحب \"النبيه مختصر التنبيه\" (^٥) وهو ابن يونس، وكأنهم عدلوا به عن سائر الشروط الفاسدة، والقياس البطلان.\n_________\n(^١) \"العزيز\" ٦/ ٣١٥.\n(^٢) انظر: \"المغني\" ٨/ ٢٨٧.\n(^٣) مسلم (١٦٢٥).\n(^٤) انظر: \"روضة الطالبين\" ٥/ ٣٧٠، ٣٧١.\n(^٥) كذا في الأصل، ولعله يقصد كتاب: \"النبيه في اختصار التنبيه\" لتاج الدين عبد الرحيم بن محمد الموصلي، والله أعلم.","vol":"16","page":423},{"text":"وحاصل المذهب الصحة في الثلاث وأن الموهوب له يملكها ملكًا تامًّا، يتصرف فيها بالبيع وغيره من التصرف، وقال أبو حنيفة بالصحة كمذهبنا، وبه قال الثوري والحسن بن صالح وأبو عبيد (^١).\nوقال ابن بطال: اختلف العلماء في العمرى، فقال مالك: إذا قال: أعمرتك داري أو ضيعتي، فإنه قد وهب له الانتفاع بذلك مدة حياته، فإذا مات رجعت الرقبة إلى المالك وهو المعمر، وإذا قال: قد أعمرتك وعقبك فإنه قد وهب له ولعقبه الانتفاع ما بقي منه إنسان، فإذا انقرضوا رجعت الرقبة إلى المالك المعمر؛ لأنه وهب له المنفعة ولم يهب الرقبة.\nوروي مثله عن القاسم بن محمد ويزيد بن قسيط (^٢).\nوهو أحد قولي الشافعي (^٣)، وقال الكوفيون والشافعي في الآخر وأحمد: تفسير ملكًا للمعمر ولورثته ولا تعود إلى المعطي أبدًا (^٤).\nواحتجوا بما رواه مالك، عن ابن شهاب، عن أبي سلمة، عن جابر أنه - ﵇ - قال: \"أيما رجل أُعمر عمرى له ولعقبه، فإنها للذي يعطاها، لا ترجع للذي أعطاها؛ لأنه أعطى عطاء وقعت فيه المواريث\" (^٥)\nوقالوا: إن مالكًا روي هذا الحديث وخالفه وقال: ليس عليه العمل.\nواحتج أصحابه بأن الإعمار عند العرب، والإفقار، والإسكان، والمنحة، والعارية، والإعراء: إنما هو تمليك المنافع لا الرقاب.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٤٦، \"غريب الحديث\" ١/ ٢٥٠.\n(^٢) انظر: \"الإشراف\" ٢/ ٢٣٠.\n(^٣) انظر: \"البيان\" ٨/ ١٣٩.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٤٦، \"غريب الحديث\" ١/ ٢٥٠.\n(^٥) \"الموطأ\" برواية يحيى ٤٧١.","vol":"16","page":424},{"text":"وللإنسان أن ينقل منفعة الشيء الذي يملك إلى غيره مدة معلومة ومجهولة، إذا كان ذلك على غير العوض؛ لأن ذلك فعل خير ومعروف، ولا يجوز أن يخرج شيء من ملك مالكه إلا بيقين ودليل على صحة.\nوقد قال القاسم بن محمد: ما أدركت الناس إلا على شروطهم فيما أعطوا (^١).\nوالدليل على أن العمري لا تقتضي نقل الملك عن الرقبة أنه لو قال: بعتك شهرًا أو تصدقت به عليك شهرًا، وأراد نقل ملك الرقبة لم يصح، وكذلك إذا قال: أعمرتك؛ لأنه علقه بوقت مقيد، وهو عمره.\nوأما حديث جابر الذي احتجوا به فهو حجة عليهم، وذلك أن المعمر إذا أعمر زيدًا وعقبه، فليس له أن يرجع فيما أعطى زيدًا، فكذلك فيما أعطى عقبه، والكوفي خالف هذا الحديث ولم يقل بظاهره كما زعم؛ لأنه يقول: إن للمعمر بيع الشيء الذي أعمره ومنع ورثته منه، وهذا خلاف شرط المعمر؛ لأنه أعطى عقبه كما أعطاه.\nوليس هو بأولى بالعطية من عقبه، وهو معنى قوله - ﵇ -: \"لأنه أعطى عطاءً وقعت فيه المواريث\" يعني: التداول للمنفعة لا ميراث الرقبة، وقد قال تعالى: ﴿وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ﴾ [الأحزاب: ٢٧]، فلم يملكوها بالمواريث التي فرض الله تعالى، وإنما أخذوا منهم ما كان في أيديهم، فكذلك العقب في العمرى يأخذ ما كان لأبيه بعطية المالك.\n_________\n(^١) \"الموطأ\" برواية يحيى ٤٧١.","vol":"16","page":425},{"text":"قال (^١): واختلفوا في الرقبى: فأجازها أبو يوسف والشافعي (^٢) كأنها وصية عندهم، وقال مالك والكوفيون ومحمد: لا يجوز (^٣).\nواحتجوا بحديث ابن عمر السالف، ولفظه: نهى رسول الله - ﷺ - عن الرقبى، وقال: \"من أرقب رقبى فهي له\" (^٤).\nوالرقبى عند مالك أن يقول: إن متُّ قبلك فداري لك وإن متَّ قبلي فدارك لي، فكأن كل واحد منهما يقصد إلى عوض لا يدري هل يحصل له، ويتمنى كل واحد منهما موت صاحبه.\nوليس كذلك العمرى؛ لأن المعمر لا يقصد عوضًا عن الذي أخرج عن يده (^٥).\nفرع:\nلو قال: جعلتها لك عمرى أو عمر زيد.\nفقيل: هو كما لو قال: جعلتها لك عمرك أو حياتك. لشمول اسم العمرى، فالأصح عندنا البطلان لخروجه عن اللفظ المعتاد، ولما فيه من تأقيت الملك (^٦).\nفرع:\nقال: داري لك عمرك، فإذا متَّ فهي لزيد، أو عبدي لك عمرك فإذا\n_________\n(^١) أي: ابن بطال.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١٣٩، \"البيان\" ٨/ ١٤١.\n(^٣) انظر: \"مختصر الطحاوي\" ص ١٣٩، \"الكافي\" لابن عبد البر ص ٥٤٢.\n(^٤) النسائي ٦/ ٢٧٤، وأحمد ٢/ ٢٦، \"البيهقي\" ٤/ ١٣١.\n(^٥) \"شرح ابن بطال\" ٧/ ١٤٢ - ١٤٤.\n(^٦) انظر: \"روضة الطالبين\" ٥/ ٣٧١.","vol":"16","page":426},{"text":"متَّ فهو حر. صحت عندنا على الجديد، ولغي المذكور بعدها (^١).\nوقد أوضحت فروع العمرى وتفاصيل الرقبى في كتب الفروع فهو أليق به منها.\nلو باع على صورة العمرى فقال: ملكتها بعشرة عمرك.\n(فيه) (^٢) وجهان؛ لأنه تطرق الجهالة إلى الثمن (^٣).\nخاتمة:\nقال ابن التين: تفسير العمرى أن يقول الرجل للآخر: أعمرتك عمر العطاء.\nوقال بعض أهل اللغة: عمر المعطى، وقيل: يصح فيهما فهي عند مالك هبة الدار حياة المعطى (^٤)، وعند الشافعي يملكها المعطي (^٥).\n_________\n(^١) انظر: \"روضة الطالبين\" ٥/ ٣٧٣.\n(^٢) في الأصل: وفيه، وما أثبتناه هو الأليق بالسياق.\n(^٣) انظر: \"العزيز\" ٦/ ٣١٤ - ٣١٥.\n(^٤) انظر: \"الكافي\" لابن عبد البر ص ٥٤٢.\n(^٥) انظر: \"الأم\" ٣/ ٢٨٥.\nوورد بهامش الأصل: ثم بلغ في الثامن بعد السبعين كتبه مؤلفه.","vol":"16","page":427},{"text":"كتاب العارية","vol":"16","page":429},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1898>كتاب العارية</span>\nهي بتشديد الياء وتخفيفها، وجمعها عواري كذلك، وفيها لغة ثالثة: عارة، حكاها الجوهري وابن سيده (^١) وحكاها المنذري فقال: عاراه بالألف وهي مشتقة، كما قال الأزهري: من عار الرجل إذا ذهب وجاء (^٢)، ومنه قيل للغلام الخفيف: عيار؛ لكثرة ذهابه ومجيئه. وقال البطليوسي: هي مشتقة من التعاور وهو التناوب.\nوقال الجوهري: كأنها منسوبة إلى العار؛ لأن طلبها عار وعيب (^٣).\nوهذا خطأ؛ لأنه - ﵇ - استعار.\nوهي في الشرع: إباحة الانتفاع بما يحل الانتفاع به مع بقاء عينه؛ ليردها عليه، وقيل: هي هبة المنافع بعد بقاء ملكها الرقبة.\n_________\n(^١) \"المخصص\" ٣/ ٢٣٤.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٢٧٣ مادة: (عار).\n(^٣) \"الصحاح\" ٢/ ٧٦٤.","vol":"16","page":431},{"text":"<span data-type='title' id=toc-1899>٣٣ - باب مَنِ اسْتَعَارَ مِنَ النَّاسِ الفَرَسَ</span>\n٢٦٢٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ كَانَ فَزَعٌ بِالمَدِينَةِ فَاسْتَعَارَ النَّبِيُّ - ﷺ - فَرَسًا مِنْ أَبِي طَلْحَةَ يُقَالُ لَهُ المَنْدُوبُ، فَرَكِبَ فَلَمَّا رَجَعَ قَالَ: \"مَا رَأَيْنَا مِنْ شَيْءٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\". [٢٨٢٠، ٢٨٥٧، ٢٨٦٢، ٢٨٦٦، ٢٨٦٧، ٢٩٠٨،٢٩٦٨، ٢٩٦٩، ٣٠٤٠، ٦٠٣٣، ٦٢١٢ - مسلم: ٢٣٠٧ - فتح: ٥/ ٢٤٠]\nذكر فيه حديث أنس: كَانَ فَزَعٌ بِالمَدِينَةِ فَاسْتَعَارَ النَّبِيُّ - ﷺ - فرَسًا مِنْ أَبِي طَلْحَةَ يُقَالُ لَهُ المَنْدُوبُ، فَرَكِبَ، فَلَمَّا رَجَعَ قَالَ: \"مَا رَأَيْنَا مِنْ شَيْءٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\".\nالشرح: قال الخطابي: (إنْ) هنا بمعنى النفي، واللام بمعنى (إلا)، كأنه قال: ما وجدناه إلا بحرًا، تقول: إن زيدًا لعاقل. تريد: ما زيد إلا عاقل، وعلى هذا قراءة من قرأ: ﴿إِنْ هَذَانِ لَسَاحِرَانِ﴾ [طه: ٦٣] بتخفيف (إن) المعنى: ما هذان إلا ساحران وقد قرأه حفص عن عاصم (^١).\nقلت: هذا هو مذهب الكوفيين، ومذهب البصريين أنَّ (إنْ) مخففة من الثقيلة واللام زائدة، وقد نبه على ذلك ابن التين.\nوقوله: (\"ما رأينا من شيء\") أي: عدوًا والمندوب علم على فرس وأفراسه - ﷺ - جمعها بعضهم (^٢) في بيت:\nوالخَيْلُ سَكْبٌ لُحَيْف سَبْحَةٌ ظَرِبٌ … لِزَازُ مُرْتَجَزٌ وَرْدٌ لَها أسْرَارُ (^٣)\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٨٨.\n(^٢) بهامش الأصل: عزا هذا البيت ابن القيم في \"هديه\" [١/ ١٣٣]، لأبي عبد الله محمد بن أبي إسحاق بن جماعة. يعني به القاضي بدر الدين.\n(^٣) ورد بهامش الأصل: المرتجز هو الذي شهد فيه خزيمة بن ثابت الأنصاري، وقيل: بل هو الظرب، بكسر الظاء، وكان المرتجز أبيض، وأما اللحيف: فأهداه =","vol":"16","page":432},{"text":"كما جمعت أسيافه في بيت:\nإن شئت أسماء أسياف النبي فقد … جاءت بأسمائهن السبع أخبار\nقل: مخدم ثم حتف ذو الفقار … وقيل عضب رسوب وقلعي وبتار (^١)\nوذكر القاضي عياض أن في خيل رسول الله - ﷺ - فرس يقال له: البحر، اشتراه من تجر، قدموا به من اليمن سبق عليه مرات، ثم قال بعد: فيحتمل أنه يصير إليه بعد أبي طلحة.\nوهذا نقض للأول، لكن لو قال: يحتمل أنهما فرسان اتفقا في الاسم لكان أقرب.\nوزعم نفطويه: أن البحر من أسماء الخيل، وهو الكثير الجري الذي لا يفنى جريه كما لا يفنى ماء البحر مجازًا. ونبه ابن بطال على أنه - ﷺ - أول من تكلم بهذا (^٢).\nوعن القزاز: هو الواسع الجري، ومنه سمي البحر بحرًا لسعته،\n_________\n= له ربيعة بن أبي البراء، ولزاز: أهداه له المقوقس، والظرب: أهداه له فروة بن عمرو الجذامي، وأما الورد: فأهداه له تميم الداري، فأعطاه النبي - ﷺ - عمر فحمل عليه في سبيل الله قاضيًا عنه الدين عنده، ووجده يباع برخص. وهذِه السبعة متفق عليها، وبقي خمسة عشر مختلف فيها أشار إليها الدمياطي وعددها ابن سيد الناس في \"سيرته\".\n(^١) ورد بهامش الأصل: القلعي بفتح اللام منسوب إلى مرج قلعة بالبادية، وسكن لامه للشعر، وبقى من أسيافه مما لم يذكره، مأثور ورثه من أبيه وقدم به المدينة، والصمصامة سيف عمرو بن معدى كرب، والقضيب.\nفأما العضب فأرسل به سعد بن عبادة عند توليه إلى بدر، وذو الفقار كان للعاصي بن منبه السهمي، والقلعي والبتار والحتف من بني قينقاع، وأما الرسوب والمخدم أصابهما مما كان على الفلس صنم طيء، وهو بضم اللام وسكون.\n(^٢) \"شرح ابن بطال\" ٥/ ٣٤.","vol":"16","page":433},{"text":"ومنه فلان متبحر في العلم؛ إذا اتسع فيه.\nوقال الأصمعي: فرس بحر إذا كان واسع الجري.\nقال الداودي: هو على اتساع اللغة والاستكثار مثل قوله - ﷺ -: \"أما أبو جهم فلا يضع العصا عن عاتقه\".\nإذا تقرر ذلك؛ فاختلف العلماء في عارية الحيوان والعقار وما لا يعاب عليه.\nفروى ابن القاسم عن مالك: أن من استعار حيوانًا أو غيره مما لا يعاب عليه فتلف عنده، فهو مصدق في تلفه ولا يضمنه إلا بالتعدي (^١)، وهو قول الكوفيين (^٢)، فإن كان مما يعاب عليه من ثوب أو غيره فهو ضامن ولا يقبل قوله في هلاكه إلا أن يكون ظاهرًا معروفًا تقوم له بينة من غير تفريط، ولا يضمن (^٣). وقال عطاء (^٤): العارية مضمونة على كل حال كانت مما لا يعاب عليه أم لا، وسواء تعدى فيها أو لم يتعد، وبه قال الشافعي وأحمد (^٥).\nقلت: إلا إذا بلغت من الوجه المأذون فيه فلا ضمان عندنا، واحتجوا بأحاديث خارج الصحيح صحيحة:\nأحدها: حديث إسماعيل بن عياش عن شرحبيل بن مسلم الخولاني قال: سمعت أبا أمامة الباهلي يقول: إنه سمع النبي - ﷺ - في حجة الوداع يقول: \"العارية مؤداة والزعيم غارم\" أخرجه أبو داود وحسنه الترمذي،\n_________\n(^١) انظر: \"المدونة\" ٤/ ٣٦١.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١١٦، \"مختصر اختلاف العلماء\" ٤/ ١٨٥.\n(^٣) انظر: \"المدونة\" ٤/ ٣٦١.\n(^٤) رواه ابن أبي شيبة ٤/ ٣٢١ (٢٠٥٤٤) بلفظ: \"العارية مضمونة\".\n(^٥) انظر: \"مختصر المزني\" ٣/ ٣٢، \"المغني\" ٧/ ٢٤١.","vol":"16","page":434},{"text":"وصححه ابن حبان (^١).\nثانيها: حديث أمية بن صفوان بن أمية، عن أبيه، أن رسول الله - ﷺ - استعار منه أدرعا يوم حنين فقال: أغصب يا محمد؟ قال: \"لا، بل عارية مضمونة\" رواه أبو داود والنسائي والحاكم قال: وله شاهد صحيح على شرط مسلم، عن ابن عباس فذكره (^٢).\nوأما ابن حزم فأعله بشريك كعادته (^٣)، وتبعه ابن القطان قال: وأمية أخرج له مسلم (^٤).\nقلت: لا، بل البخاري في \"الأدب\"، وأما صاحب \"الإلمام\" فقال بعد أن عزاه إلى \"المستدرك\": لعله علم حال أمية.\nقلت: قد ذكره ابن حبان في \"ثقاته\" (^٥).\nوعن جابر مرفوعًا مثله، رواه الحاكم وقال: صحيح الإسناد (^٦).\nثالثها: حديث يعلى بن أمية قال: قال لي رسول الله \": \"إذا أتتك رسلي فادفع إليهم ثلاثين درعًا\" فقلت: يا رسول الله، أعارية مضمونة أم عارية مؤداة؟ فقال: \"بل عارية مؤداة\" رواه أبو داود والنسائي، وصححه\n_________\n(^١) أبو داود (٣٥٦٥)، الترمذي (١٢٦٥) وقال: حديث أبي أمامة حديث حسن غريب، وابن حبان ١١/ ٤٩١ (٥٠٩٤) بلفظ: \"العارية مؤداة والمنحة مردودة، ومن وجد لقحة مصراة فلا يحل له صرارها حتى يريها\"، صححه الألباني في \"الصحيحة\" (٦١٠).\n(^٢) أبو داود (٣٥٦٢)، والنسائي في \"الكبرى\" (٥٧٧٩)، الحاكم ٢/ ٤٧، وصححه الألباني في \"الصحيحة\" (٦٣١).\n(^٣) \"المحلى\" ٩/ ١٧١.\n(^٤) \"بيان الوهم والإيهام\" ٣/ ٥٣٤ (١٣١٣).\n(^٥) \"الثقات\" ٤/ ٤١.\n(^٦) \"المستدرك\" ٣/ ٤٩.","vol":"16","page":435},{"text":"ابن حبان (^١) وقال ابن حزم: حديث حسن. ليس في شيء مما روي في العارية خبر يصح غيره، وأما ما سواه فليس يساوي الاشتغال به (^٢).\nرابعها: حديث الحسن عن سمرة قال: قال رسول الله - ﷺ -: \"على اليد ما أخذت حتى تؤديه\" رواه أصحاب السنن الأربعة، وحسنه الترمذي والحاكم وقال: صحيح على شرط البخاري (^٣).\nونازعه صاحب \"الإلمام\"، وذكره ابن حزم بأن قال: الحسن لم يسمع من سمرة (^٤).\nوهو أحد مذاهب ثلاثة فيه ورأى البخاري وجماعة أنه سمع منه مطلقًا، وروي أن ابن عباس وأبا هريرة ضمنا العارية، واحتج الأول بأن معنى أدائها هو بمعنى قوله تعالى: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا﴾ [النساء: ٥٨]، فإذا بلغت الأمانة لم يلزم المؤتمن غرمها، فكذلك العارية إذا علم أنها قد تلفت؛ لأنه لم يأخذها على الضمان ولا هو متعد بالأخذ فهي أمانة على المستعير، فإذا تلفت بتعديه عليها لزمه قيمتها بجنايته عليها بمنزلة ما لو تعدى عليها، وهي في يد ربِّها فعليه قيمتها، روي عن علي وابن مسعود أنه ليس على مؤتمن ضمان (^٥).\n_________\n(^١) أبو داود (٣٥٦٦)، والنسائي في \"الكبرى\" (٥٧٧٦)، وابن حبان (٤٧٢٠).\n(^٢) \"المحلى\" ٩/ ١٧٣.\n(^٣) الترمذي (١٢٦٦)، والنسائي في \"الكبرى\" ٣/ ٤١١ (٥٧٨٣)، وابن ماجه (٢٤٠٠)، والحاكم ٢/ ٤٧، وقال: هذا حديث صحيح الإسناد على شرط البخاري ولم يخرجاه.\n(^٤) \"المحلى\" ٩/ ١٧٢.\n(^٥) البيهقي ٦/ ٢٨٩ (١٢٦٩٩).","vol":"16","page":436},{"text":"وممن كان لا يضمِّنُ المستعير الحسن والنخعي (^١). وقال شريح: ليس على المستعير غير المغل ضمان، ولا على المستودع غير المغل ضمان (^٢). وكتب عمر بن عبد العزيز في العارية: لا يضمن صاحبها إلا أن يُطلع منه على خيانة (^٣).\n_________\n(^١) ابن أبي شيبة ٤/ ٣٢٠ - ٣٢١ (٢٠٥٤١، ٢٠٥٤٣).\n(^٢) \"سنن الدارقطني\" ٣/ ٤٠ - ٤١ (٢٩٢٨).\n(^٣) ابن أبي شيبة ٤/ ٣٢٠ (٢٠٥٣٨).","vol":"16","page":437},{"text":"<span data-type='title' id=toc-1900>٣٤ - باب الاِسْتِعَارَةِ لِلْعَرُوسِ عِنْدَ البِنَاءِ</span>\n٢٦٢٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ بْنُ أَيْمَنَ قَالَ: حَدَّثَنِي أَبِي قَالَ: دَخَلْتُ على عَائِشَةَ ﵂ وَعَلَيْهَا دِرْعُ قِطْرٍ ثَمَنُ خَمْسَةِ دَرَاهِمَ، فَقَالَتِ: ارْفَعْ بَصَرَكَ إِلَى جَارِيَتِي، انْظُرْ إِلَيْهَا فَإِنَّهَا تُزْهَى أَنْ تَلْبَسَهُ فِي البَيْتِ، وَقَدْ كَانَ لِي مِنْهُنَّ دِرْعٌ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَمَا كَانَتِ امْرَأَةٌ تُقَيَّنُ بِالَمْدِينَةِ إِلَّا أَرْسَلَتْ إِلَيَّ تَسْتَعِيرُهُ. [فتح: ٥/ ٢٤١]\nذكَرَ فيه حديث عبد الواحد بن أيمن: حَدَّثَنِي أَبِي -وهو أيمن الحبشي المكي مولى ابن أبي عمرو- قَالَ: دَخَلْتُ عَلَى عَائِشَةَ وَعَلَيْهَا دِرْعُ قِطْرٍ ثَمَنُ خَمْسَةِ دَرَاهِمَ، فَقَالَتِ: ارْفَعْ بَصَرَكَ إِلَى جَارِيَتِي، انْظُرْ إِلَيْهَا فَإِنَّهَا تُزْهَى أَنْ تَلْبَسَهُ فِي البَيْتِ، وَقَدْ كَانَ لِي مِنْهُنَّ دِرعٌ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَمَا كَانَتِ امْرَأَةٌ تُقَيَّنُ بِالمَدِينَةِ إِلَّا أَرْسَلَتْ إِلَيَّ تَسْتَعِيرُهُ.\nهذا الحديث من أفراد البخاري.\nو(الدرع): القميص، وهو مُذَكَّر بخلاف درع الحديد فإنها مؤنثة (^١).\nو(قطر) بقاف مكسورة ثم طاء مهملة، كذا ساكنة في أصل الدمياطي، وفسره بأن قال: القطر: ضرب من البرود (^٢) يقال: برود قطرية (^٣).\nوقال ابن بطال: القطريات من غليظ القطن (^٤). ولم يذكر غيره، وهو\n_________\n(^١) \"العين\" ٢/ ٣٤ مادة: (درع)، \"المجمل\" ١/ ٣٢٢ مادة: (درع).\n(^٢) ورد بهامش الأصل: وهو ما في \"الصحاح\".\n(^٣) \"الصحاج\" ٢/ ٧٩٦ مادة (قطر).\n(^٤) \"شرح ابن بطال\" ٧/ ١٤٦.","vol":"16","page":438},{"text":"رواية أبي الحسن، ولأبي ذر: قطن بالنون.\nوقال ابن فارس بعد أن ضبطه بكسر القاف: هو جنس من البرود (^١).\nوقال الخطابي: ضرب من المروط غليظ (^٢).\nقال ابن فارس: والمرط ملحفة يؤتزر به (^٣).\nوقال صاحب \"المطالع\": وللقابسي وابن السكن بالفاء وهو ضرب من ثياب اليمن بها حمرة.\n(تزهى): تتكبر، قال ثعلب في باب (فُعِل) بضم الفاء: وقد زهيت علينا يا رجل وأنت مزهو (^٤)، وعن التدميري (^٥): مأخوذ من التيه والعجب، وأصله من البشر إذا حسن منظره وراقت ألوانه. وقال ابن درستويه: العامة يقولون: زها علينا فتجعل الفعل له، وإنما هو مفعول لم يسم فاعله (^٦).\nوعند ابن دريد: زها زهوًا. أي: تكبر (^٧).\nومنه قولهم: ما أزهاه، وليس هو من باب زهى؛ لأن ما لم يسم فاعله لا يتعجب منه. قلت: حكى ابن عصفور وغيره التعجب منه في ألفاظ معدودة منها ما أجنه.\n_________\n(^١) \"المجمل\" ٢/ ٧٥٩ مادة: (قطر).\n(^٢) \"أعلام الحديث\" ٢/ ١٢٩١.\n(^٣) \"مقاييس اللغة\" مادة: (مرط).\n(^٤) \"فصيح ثعلب\" ص ١٤.\n(^٥) التدميري: هو أحمد بن عبد الجليل، أبو العباس التدميري أديب لغوي، توفى بفاس سنة خمس وخمسين وخمسمائة، من تأليفه: \"توطئة في النحو\"، \"شرح أبيات الجمل الكبيرة\" للزجاجي في النحو، \"شرح الفصيح\" لثعلب في اللغة، وغيرها. انظر: \"هداية العارفين\" ص ٤٥.\n(^٦) \"تصحيح الفصيح\" ص ١٠٦.\n(^٧) \"جمهرة اللغة\" ٢/ ٨٣١.","vol":"16","page":439},{"text":"وأنشد الجوهري:\nلنا صاحبٌ مولعٌ بالخلاف … كثير الخطاء قليل الصواب\nألجّ لجاجًا من الخنفساء … وأَزْهى إذا ما مَشَى من غراب (^١)\n(وتقين) -بضم أوله- تزين. قال صاحب \"الأفعال\": قان الشيء قيانة أصلحه. والقينة: الأمة ومنه قيل للحداد: قين (^٢).\nقال أبو عمرو: وأصله من اقتان البيت اقتيانًا إذا حسن، ومنه قيل للمرأة: مقينة؛ لأنها تزين (^٣)، والقينة: الماشطة (^٤)، وقيل: التي تجلى على زوجها، والقين: إصلاح الشعر، والقينة: المغنية أيضًا.\nوالقينة: الجارية، وكل صانع عند العرب قين (^٥).\nوروي بالفاء أي: تعرض وتجلى على زوجها، حكاه ابن التين.\nإذا تقرر ذلك: فعارية الثياب في العرس من فِعْل المعروفِ والعمل الجاري عندهم؛ لأنه مرغب في أجره؛ لأن عائشة لم تمنع منه أحدًا.\nوفيه: أن المرأة قد تلبس في بيتها ما خشن من الثياب وما يلبسه بعض الخدم.\nوفيه: تواضع عائشة وأخذها بالبلغة في حال اليسار، وقد أعانت المنكدر في كتابته بعشرة آلاف، وذكرت ما كانوا عليه لتتذكر ذلك وتشكر نعم الله.\n_________\n(^١) \"الصحاح\" ٦/ ٢٣٧٠.\n(^٢) \"الأفعال\" ص ٢٢٤.\n(^٣) انظر: \"المجمل\" ٢/ ٧٣٩ (قين)، \"الصحاح\" ٦/ ٢١٨٥، \"المحكم\" ٦/ ٣١٤ مادة: (قين).\n(^٤) انظر: \"الصحاح\" ٦/ ٢١٨٩.\n(^٥) انظر: \"المحكم\" ٦/ ٣١٤.","vol":"16","page":440},{"text":"واختلف العلماء في عارية الثياب، والعروض وما يعاب عليه وما لا يعاب، وقد سلف في الباب قبله واضحًا.\nوممن قال بنفي الضمان الحسن والنخعي والأوزاعي والثوري وأبو حنيفة وأصحابه، وروي عن عمر أيضًا (^١).\nوحديث صفوان السالف (^٢) قال فيه ابن بطال: قد اضطرب جدًّا فلا حجة فيه، وأيضًا لو وجب على الشارع ضمان فيه لم يقل: \"إن شئت غرمناها لك\".\nواحتجوا بالقصعة التي أهدتها بعض أمهات المؤمنين، وقد سلف أنه غرّمها (^٣).\nوقال ابن القصار: اختلفت ألفاظ خبر صفوان فاستعملنا ما ورد منها بالضمان فيما يعاب عليه كما كان في سلاح صفوان وفي القصعة، واستعملنا ما ورد بإسقاط الضمان فيما لا يعاب عليه؛ لأنه (يمكن) (^٤) كتمانه، فيكون قد استعملنا كل خبر على فائدة غير فائدة صاحبه،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٨٥، \"الإشراف\" ٢/ ١٤٦، ورواه عن النخعي: عبد الرزاق ٨/ ١٧٩ (١٤٧٨٤) وعن الحسن: ابن أبي شيبة ٤/ ٣٢١ (٢٠٥٤٣)، وعن عمر: عبد الرزاق ٨/ ١٧٩ (١٤٧٨٥).\n(^٢) رواه أبو داود (٣٥٦٢، ٣٥٦٣)، والنسائي في \"الكبرى\" ٣/ ٤٠٩ - ٤١٠، وأحمد ٣/ ٤٠١، والدارقطني في \"السنن\" ٣/ ٣٩ - ٤٠، والطحاوي في \"شرح مشكل الآثار\" ٤/ ٣٣٤ - ٣٣٦ (٢٦٨٣ - ٢٦٨٨)، والحاكم ٢/ ٤٧، البيهقي ٦/ ٨٩، والبغوي في \"شرح السنة\" ٨/ ٢٢٤ (٢١٦١). وصححه الألباني في \"السلسلة الصحيحة\" (٦٣٠).\n(^٣) برقم (٢٤٨١) كتاب: المظالم، باب: إذا كسر قصعة أو شيئًا لغيره.\n(^٤) في الأصل: (لا يمكن)، ولعل المثبت هو المناسب للسياق، وكذا ذكره ابن بطال في \"شرحه\" ٧/ ١٤٨.","vol":"16","page":441},{"text":"ولا يمكن المخالفين استعمالها إلا على معنى واحد فيما يعاب عليه من العارية وما لا يعاب عليه.\nأما في وجوب الضمان على قول الشافعي، أو إسقاطه على قول أهل العراق فاستعمالنا أولى؛ لكثرة الفوائد.\nقال المهلب: وإنما ألزمه ملك الضمان فيما يعاب عليه؛ لئلا يدعي المستعير هلاك العارية، فيتطرق بذلك إلى أخذ مال غيره (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ١٤٨.\nورد بهامش الأصل: آخر الجزء السابع من الثامن من تجزئة المصنف.","vol":"16","page":442},{"text":"<span data-type='title' id=toc-1901>٣٥ - باب فَضْلِ المَنِيحَةِ</span>\n٢٦٢٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"نِعْمَ المَنِيحَةُ اللِّقْحَةُ الصَّفِيُّ مِنْحَةً، وَالشَّاةُ الصَّفِيُّ تَغْدُو بِإِنَاءٍ وَتَرُوحُ بِإِنَاءٍ\". حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ وَإِسْمَاعِيلُ، عَنْ مَالِكٍ قَالَ: \"نِعْمَ الصَّدَقَةُ\". [٥٦٠٨ - مسلم: ١٠١٩، ١٠٢٠ - فتح: ٥/ ٢٤٢]\n\n٢٦٣٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ أَخْبَرَنَا ابْن وَهْبٍ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ قَالَ: لَمَّا قَدِمَ المُهَاجِرُونَ المَدِينَةَ مِنْ مَكَّةَ وَلَيْسَ بِأَيْدِيهِمْ -يَعْنِي: شَيْئًا- وَكَانَتِ الأَنْصَارُ أَهْلَ الأَرْضِ وَالعَقَارِ، فَقَاسَمَهُمُ الأَنْصَارُ عَلَى أَنْ يُعْطُوهُمْ ثِمَارَ أَمْوَالِهِمْ كُلَّ عَامٍ وَيَكْفُوهُمُ العَمَلَ وَالمَئُونَةَ، وَكَانَتْ أُمُّهُ أُمُّ أَنَسٍ أُمُّ سُلَيْمٍ. كَانَتْ أُمَّ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، فَكَانَتْ أَعْطَتْ أُمُّ أَنَسٍ رَسُولَ اللهِ - ﷺ - عِذَاقًا، فَأَعْطَاهُنَّ النَّبِيُّ - ﷺ - أُمَّ أَيْمَنَ مَوْلَاتَهُ أُمَّ أُسَامَةَ بْنِ زَيْدِ. قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ النَّبِيَّ - ﷺ - لَمَّا فَرَغَ مِنْ قَتْلِ أَهْلِ خَيْبَرَ فَانْصَرَفَ إِلَى المَدِينَةِ، رَدَّ المُهَاجِرُونَ إِلَى الأَنْصَارِ مَنَائِحَهُمُ الَّتِى كَانُوا مَنَحُوهُمْ مِنْ ثِمَارِهِمْ، فَرَدَّ النَّبِيُّ - ﷺ - إِلَى أُمِّهِ عِذَاقَهَا، وَأَعْطَى رَسُولُ اللهِ - ﷺ - أُمَّ أَيْمَنَ مَكَانَهُنَّ مِنْ حَائِطِهِ. [٣١٢٨، ٤٠٣٠، ٤١٢٠ - مسلم: ١٧٧١ - فتح: ٥/ ٢٤٢]\nوَقَالَ أَحْمَدُ بْنُ شَبِيبٍ أَخْبَرَنَا: أَبِي، عَنْ يُونُسَ بِهَذَا، وَقَالَ مَكَانَهُنَّ مِنْ خَالِصِهِ.\n\n٢٦٣١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ حَسَّانَ بْنِ عَطِيَّةَ، عَنْ أَبِي كَبْشَةَ السَّلُولِيِّ، سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرٍو ﵄ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَرْبَعُونَ خَصْلَةً أَعْلَاهُنَّ مَنِيحَةُ العَنْزِ، مَا مِنْ عَامِلٍ يَعْمَلُ بِخَصْلَةٍ مِنْهَا رَجَاءَ ثَوَابِهَا وَتَصْدِيقَ مَوْعُودِهَا إِلَّا أَدْخَلَهُ اللهُ بِهَا الجَنَّةَ\". قَالَ حَسَّانُ: فَعَدَدْنَا مَا دُونَ مَنِيحَةِ العَنْزِ، مِنْ رَدِّ السَّلَامِ، وَتَشْمِيتِ العَاطِسِ، وَإِمَاطَةِ الأَذَى عَنِ الطَّرِيقِ وَنَحْوِهِ، فَمَا اسْتَطَعْنَا أَنْ نَبْلُغَ خَمْسَ عَشْرَةَ خَصْلَةً. [فتح: ٥/ ٢٤٣]","vol":"16","page":443},{"text":"٢٦٣٢ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي عَطَاءٌ، عَنْ جَابِرٍ ﵁ قَالَ: كَانَتْ لِرِجَالٍ مِنَّا فُضُولُ أَرَضِينَ فَقَالُوا: نُؤَاجِرُهَا بِالثُّلُثِ وَالرُّبُعِ وَالنِّصْفِ. فَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا أَخَاهُ، فَإِنْ أَبَى فَلْيُمْسِكْ أَرْضَهُ\". [انظر: ١٤٨٧ - مسلم: ١٥٣٦ - فتح: ٥/ ٢٤٣]\n\n٢٦٣٣ - وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ: حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي الزُّهْرِيُّ، حَدَّثَنِي عَطَاءُ بْنُ يَزِيدَ، حَدَّثَنِي أَبُو سَعِيدٍ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَسَأَلَهُ عَنِ الهِجْرَةِ، فَقَالَ: \"وَيْحَكَ، إِنَّ الهِجْرَةَ شَأْنُهَا شَدِيدٌ، فَهَلْ لَكَ مِنْ إِبِلٍ؟ \" قَالَ: نَعَمْ. قَالَ: \"فَتُعْطِي صَدَقَتَهَا؟ \". قَالَ: نَعَمْ. قَالَ: \"فَهَلْ تَمْنَحُ مِنْهَا شَيْئًا؟ \". قَالَ: نَعَمْ. قَالَ: \"فَتَحْلُبُهَا يَوْمَ وِرْدِهَا\". قَالَ: نَعَمْ. قَالَ: \"فَاعْمَلْ مِنْ وَرَاءِ البِحَارِ، فَإِنَّ اللهَ لَنْ يَتِرَكَ مِنْ عَمَلِكَ شَيْئًا\". [انظر: ١٤٥٢ - مسلم: ١٨٦٥ - فتح: ٥/ ٢٤٣]\n\n٢٦٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ عَمْرٍو، عَنْ طَاوُسٍ قَالَ: حَدَّثَنِي أَعْلَمُهُمْ بِذَاكَ -يَعْنِى: ابْنَ عَبَّاسٍ ﵄- أَنَّ النَّبِيَّ - ﷺ - خَرَجَ إِلَى أَرْضٍ تَهْتَزُّ زَرْعًا فَقَالَ: \"لِمَنْ هَذِهِ\". فَقَالُوا: اكْتَرَاهَا فُلَانٌ. فَقَالَ: \"أَمَا إِنَّهُ لَوْ مَنَحَهَا إِيَّاهُ كَانَ خَيْرًا لَهُ مِنْ أَنْ يَأْخُذَ عَلَيْهَا أَجْرًا مَعْلُومًا\". [انظر: ٢٣٣٠ - مسلم: ١٥٥٠ - فتح: ٥/ ٢٤٣]\nذكر فيه أحاديث:\nأحدها: حديث أبي هريرة أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"نِعْمَ المَنِيحَةُ اللِّقْحَةُ الصَّفِيُّ مِنْحَةً، وَالشَّاةُ الصَّفِيُّ تَغْدُو بإنَاءٍ وَتَرُوحُ بِإِنَاءٍ\". وفي رواية: \"نِعْمَ الصَّدَقَةُ\" (^١).\n_________\n(^١) في هامش الأصل: الرواية المذكورة قال البخاري: حدثنا عبد الله بن يوسف وإسماعيل عن مالك، قال: \"نِعْم الصدقة\".\n[قلت: وعند البخاري (٥٦٠٨) كتاب: الأشربة، باب: شرب اللبن. بلفظ \"الصدقة\"].","vol":"16","page":444},{"text":"وأخرجه مسلم بلفظ: \"ألا رجل يمنح أهلَ بيتٍ ناقةً تغدو (بعس) (^١) وتروح (بعس) (^٢) إنَّ أجْرها لعظيم\" (^٣).\nوفي لفظ: \"منحة غَدَت بصدقةٍ وراحت بصدقةٍ صبُوحها وغبُوقها\" (^٤).\nثانيها: حديث أنس: لَمَّا قَدِمَ المُهَاجِرُونَ المَدِينَةَ .. الحديث\nوفيه: وَانْصَرَفَ إِلَى المَدِينَةِ، رَدَّ المُهَاجِرُونَ إِلَى الأَنْصَارِ مَنَائِحَهُمُ. وقد سلف.\nثالثها: حديث عبد الله بن عمرو: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَرْبَعُونَ خَصْلَةً أَعْلَاهُنَّ مَنِيحَةُ العَنْزِ، مَا مِنْ عَامِلٍ يَعْمَلُ بِخَصْلَةٍ مِنْهَا رَجَاءَ ثَوَابِهَا وَتَصْدِيقَ مَوْعُودِهَا إِلَّا أَدْخَلَهُ اللهُ بِهَا الجَنَّةَ\". قَالَ حَسَّانُ -يعني ابن عَطية-: فَعَدَدْنَا مَا دُونَ مَنِيحَةِ العَنْزِ، مِنْ رَدِّ السَّلَامِ، وَتَشْمِيتِ العَاطِسِ، وَإِمَاطَةِ الأَذى عَنِ الطَّرِيقِ وَنَحْوِهِ، فَمَا اسْتَطَعْنَا أَنْ نَبْلُغَ خَمْسَ عَشْرَةَ خَصْلَةً.\nرابعها: حديث جابر.\nخامسها: حديث أبي سعيد (^٥).\nسادسها: حديث ابن عباس.\nوقد سلفت في مواطنها.\n_________\n(^١) في الأصل: (بعشاء) والمثبت من مسلم.\n(^٢) السابق.\n(^٣) مسلم (١٠١٩) كتاب: الزكاة، باب: فضل المنيحة.\n(^٤) مسلم (١٠٢٠).\n(^٥) في هامش الأصل: قال فيه البخاري: وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ: حَدَّثنَا الأَوْزَاعِيُّ.\nفهو مُعلق عند قوم، ومحمول على المذاكرة عند آخرين.","vol":"16","page":445},{"text":"و(المنيحة): هي الناقة والشاة ذات الدر، يعار لبنها ثم يرد إلى أهلها (^١) كما أسلفناها فيما مضى، والمنيحة عند العرب كالإفقار والرقبى والعمرى والعارية كما سلف، وهي تمليك المنافع لا الرقاب، ألا ترى قوله في حديث أنس: فلما فَتَحَ الله عَلَى رسولِه غنائمَ خَيْبَرَ رَدَّ المُهَاجِرُونَ إِلَى الأَنْصَارِ مَنَائِحَهُمُ وثمَارَهُمْ.\nوقوله في حديث جابر: \"مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا أَخَاهُ\"، إنما يريد يهبه الانتفاع بها ولا يكريها منه بأجر؛ يبينه قوله في حديث ابن عباس: \"أَمَا إِنَّهُ لَوْ مَنَحَهَا إِيَّاهُ لكان خَيْرًا لَهُ مِنْ أَنْ يَأْخُذَ\nعَلَيْهَا أَجْرًا\".\nوقوله في حديث أبي سعيد: بعد أن سأل رسول الله صاحب الإبل أنه كان يؤدي صدقتها قال: \"فَهَلْ تَمْنَحُ مِئْهَا شَيْئًا؟ \". فدل على أن المنيحة غير الصدقة؛ لأنها قد تضمنها الزكاة، فدلت هذِه الآثار على أن المنيحة التي حض الشارع أمته عليها من الأرض والثمار والأنعام هي تمليك المنافع لا الرقاب.\nو(اللقحة): الناقة التي لها لبن يحلب، جمعها لقاح وهي بكسر اللام (^٢)؛ لأنه بالفتح المرة الواحدة من الحلب، وقيل: فيهما بالفتح والكسر (^٣).\nوالصَّفيُّ: الغزيرة اللبن.\n_________\n(^١) \"المجمل\" ٢/ ٨١٧ (منح)، \"العين\" ٣/ ٢٥٣ (منح).\n(^٢) ورد بهامش الأصل: الجمع بالكسر لا غير والمنحة: العطية.\n(^٣) انظر: \"المجمل\" ٢/ ٨١٢ (لقح)، \"العين\" ٣/ ٤٧ (الفتح).","vol":"16","page":446},{"text":"وقوله: (\"تَغْدُو بِإِنَاءٍ وَتَرُوحُ بِإِنَاءٍ\") يعني أنها تغدو بأجرِ حلبِها في الغدوِّ والرواح. كذا في ابن بطال (^١). وقال ابن التين: أي بحلب إناء بالغداة وإناء بالعشي.\nومَنْ روى \"نِعْمَ الصَّدقة\" روى أحدهما بالمعنى؛ لأن المنيحة العطية والصدقة أيضًا العطية.\nوالصبوح: الشرب في وقت الغداة.\nوالغبوق: شرب العشى (^٢).\nوالسُّنَّة أن تؤد المنيحة إلى أهلها إذا استغنى عنها، كما رد - ﵇ - إلى أم سليم عذاقها، وكما رد المهاجرون إلى الأنصار منائحهم حين استغنوا بخيبر.\nوالمنيحة وغيرها مما تقدم من باب الصلة لا من باب الصدقة؛ لأنها لو كانت صدقة لما حلت للشارع، ولكانت عليه حرامًا ولو كان في أخذها غضاضة لما قبلها.\nوأما قوله: (\"أَرْبَعُونَ خَصْلَةً أَعْلَاهُنَّ مَنِيحَةُ العَنْزِ\") أي: المعز ولم يذكرها، ومعلوم أنه - ﵇ - كان عالمًا بها أجمع؛ لأنه لا ينطق عن الهوى وإنما لم يذكرها لمعنى هو أنفع لنا من ذكرها؛ وذلك -والله أعلم- خشية أن يكون التعيين لها والترغيب فيها زهدًا في غيرها من أبواب المعروف وسبل الخير، وقد جاء عنه - ﵇ - من الحض على أبواب من أبواب الخير والبر ما لا يحصى كثرة.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١٥١.\n(^٢) انظر: \"المجمل\" ٢/ ٦٩١ مادة: (غبق)، \"أعلام الحديث\" ٢/ ١٢٩٣.","vol":"16","page":447},{"text":"وليس قول حسان بن عطية السالف: (فما استطعنا أن نبلغ خمس عشرة خصلة)؛ بمانع أن يجدها غيره فقصرت أفهامهم عن إدراكها.\nقال ابن بطال: وقد بلغني عن بعض أهل عصرنا أنه طلبها في الأحاديث فوجد حسابها يبلغ أزيد من أربعين خصلة، فمنها أن رجلًا سأل رسول الله - ﷺ - عن عمل يدخله الجنة فقال له: \"إن كنت قصرت في الخطبة لقد أعرضت المسألة\" فذكر له عتاقات، ثم قال له: \"والمنحة الركوب الغزيرة الدر، والفيء على ذي الرحم القاطع، فإن لم تطق ذلك فأطعم الجائع واسق الظمآن\" (^١) فهذِه ثلاث خصال، أعلاهن المنحة وليس الفيء على ذي الرحم منها؛ لأنها أفضل من منيحة العنز، وإنما شرط أربعين خصلة أعلاهن منيحة العنز.\nومنها السلام على من لقيت، وفي الحديث: \"من قال: السلام عليك كتبت له عشر حسنات، ومن زاد: ورحمة الله كتب له عشرون، ومن زاد: وبركاته كتبت له ثلاثون حسنة\" (^٢).\nوتشميت العاطس؛ وفي الحديث: \"ثلاث تثبت لك الود في صدر أخيك: إحداهن تشميت العاطس وإماطة الأذى عن الطريق\".\n_________\n(^١) رواه أحمد ٤/ ٢٩٩، والدارقطني ٢/ ١٣٥، والحاكم ٢/ ٢١٧، وابن حبان ٢/ ٩٧ (٣٧٤)، والبخاري في \"الأدب المفرد\" ص ٣٧ (٦٩).\n(^٢) رواه عبد بن حميد في \"مسنده\" ١/ ٤٢٣ (٤٦٩)، وابن الجوزي في \"العلل المتناهية\" ٢/ ٢٣١ (١١٩٥) والحديث فيه موسى بن عبيده، قال ابن الجوزي: قال أحمد: لا يحل عندي الرواية عن موسى، وقال يحيى: ليس بشيء اهـ.\nوالحديث رواه أبو داود (٥١٩٥)، والترمذي (٢٦٨٩) عن عمران بن حصين بلفظ: جاء رجل إلى النبي - ﷺ - فقال: السلام عليكم، قال النبي - ﷺ -: \"عشر\" ثم جاء آخر فقال: السلام عليكم ورحمة الله فقال النبي - ﷺ -: \"عشرون\" ...... قال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه.","vol":"16","page":448},{"text":"وفي الحديث أن رجلًا أخذ غصن شوك من الطريق فشكر الله له فغفر له (^١).\nوإعانة الصانع والصنعة لأخرق، وإعطاء صلة الحبل، وإعطاء شسع النعل، وأن يونس الوحشان.\nوسأل رجل النبي - ﷺ - عن المعروف فقال: \"لا تحقرنَّ منه شيئًا ولو شسع النعل ولو أن تعطي الحبل ولو أن تؤنس الوحشان\" (^٢).\nوقال أبو سليمان الخطابي: وقيل في تأويل أنس الوحشان وجهان:\nأحدهما: أن تلقاه بما يؤنسه من القول الجميل.\nوالوجه الآخر: أنه أريد به المنقطع بأرض الفلاة المستوحش بها يحمله فيبلغه مكان الإنس والأول أشبه.\nوكشف الكُرْبة عن مسلم، قال - ﵇ -: \"من كشف عن أخيه كربة كشف الله عنه كربة من كربات يوم القيامة\" (^٣).\nوكون المرء في حاجة أخيه قال - ﷺ -: \"والله في عون العبد ما دام العبد في عون أخيه\" (^٤).\nوستر المسلم، قال - ﵇ -: \"من ستر مسلمًا ستره الله يوم القيامة\" (^٥).\n_________\n(^١) سلف برقم (٢٤٧٢) كتاب: المظالم، باب: من أخذ الغصن، ورواه مسلم (١٩١٤) كتاب: الإمارة، باب: بيان الشهداء.\n(^٢) أحمد ٣/ ٤٨٢، ٤٨٣، والحاكم ٤/ ١٨٦ من طريق جعفر بن عون، عن سعيد الجريري به، وقد سمى الصحابي أيضًا جابر بن سليم، وقال: صحيح الإسناد.\n(^٣) سبق برقم (٢٤٤٢) ورواه مسلم (٢٥٨٠) من حديث ابن عمر.\n(^٤) مسلم (٢٦٩٩) كتاب: الذكر والدعاء، باب: فضل الاجتماع على تلاوة القرآن وعلى الذكر بلفظ: \"ما كان العبد\".\n(^٥) مسلم (٢٦٩٩).","vol":"16","page":449},{"text":"والتفسح لأخيك في المجلس، قال تعالى: ﴿فَافْسَحُوا يَفْسَحِ اللهُ لَكُمْ﴾ [المجادلة: ١١] وقال - ﷺ -: \"ثلاث تثبت لك الود في صدر أخيك: إحداهن أن توسع له في المجلس، وإدخال السرور على المسلم، ونصر المظلوم، والأخذ على يد الظالم\" (^١) وقال - ﷺ -: \"انصر أخاك ظالمًا أو مظلومًا\" (^٢).\nوالدلالة على الخير: قال - ﷺ -: \"الدال على الخير كفاعله\" (^٣).\nوالأمر بالمعروف، والإصلاح بين الناس: قال تعالى: ﴿لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ﴾ [النساء: ١١٤] وقول طيب ترد به المسكين، قال تعالى: ﴿قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى﴾ [البقرة: ٢٦٣] وقال تعالى: ﴿وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا﴾ [النساء: ٨] وقال - ﵇ -: \"اتقوا النار ولو بشق تمرة، فمن لم يجد فبكلمة طيبة\" (^٤).\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٨/ ١٩٢ (٨٣٦٩)، ابن جُميع في \"معجم الشيوخ\" ص ٢٤٦ - ٢٤٧، والبيهقي في \"الشعب\" ٦/ ٤٣٠ (٨٧٧٢) بغير هذا اللفظ، من طريق موسى بن عبد الملك عن أبيه عن شيبة الحجبي عن عثمان بن طلحة قال: قال رسول الله - ﷺ -: \"ثلاث يصفين لك ود أخيك: تسلم عليه إذا لقيته، وتوسع له في المجلس، وتدعوه بأحب أسمائه إليه\".\nقال أبو حاتم: هذا حديث منكر، وموسى ضعيف الحديث اهـ.\nانظر: \"علل ابن أبي حاتم\" ٢/ ٢٦٢ (٢٢٧٩).\n(^٢) سلف برقم (٢٤٤٣) كتاب: المظالم، باب: أعن أخاك ظالمًا أو مظلومًا.\n(^٣) مسلم (١٨٩٣) كتاب: الزكاة، باب: فضل إعانة المغازي في سبيل الله.\n(^٤) سلف برقم (١٤١٣) كتاب: الزكاة، باب: الصدقة قبل الرد، ورواه مسلم (١٠١٦) كتاب: الزكاة، باب: الحث على الصدقة.","vol":"16","page":450},{"text":"وأن تفرغ من دلوك في إناء المستقي أمر به - ﵇ - الذي سأله عن المعروف (^١).\nوغرس المسلم وزرعه؛ قال - ﵇ - \"ما من مسلم يغرس غرسًا أو يزرع زرعًا فيأكل منه طير أو إنسان أو بهيمة إلا كان له صدقة\" (^٢).\nوالهدية إلى الجار؛ قال - ﵇ -: \"لا تحقرن\" (^٣) الحديث.\nوالشفاعة للمسلمين فإن الله تعالى قال: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً﴾ الآية [النساء: ٨٥] وقال - ﷺ -: \"اشفعوا تؤجروا\" (^٤).\nورحمة عزيز ذل وغني قوم افتقر وعالم بين جهال، روي ذلك في حديث عن رسول الله - ﷺ -.\nوعيادة المرضى؛ وفي الحديث: \"عائد المريض على مخارف الجنة\" (^٥)، و\"عائد المريض يخوض في الرحمة، فإذا جلس عنده استقرت به الرحمة\" (^٦).\nوالرد على من يغتاب أخاك المسلم وفي الحديث: \"من حمى مؤمنًا من منافق يغتابه بعث الله إليه ملكًا يوم القيامة يحمي لحمه من النار (^٧)\n_________\n(^١) رواه أحمد ٥/ ٦٣، وابن حبان ٢/ ٢٨١ (٥٥٢)، من طريق جابر بن سليم.\n(^٢) سلف برقم (٢٣٢٠) كتاب: المزارعة، باب: فضل الزرع والغرس، ورواه مسلم (١٥٥٣) كتاب: المساقاة، باب: فضل الغرس والزرع.\n(^٣) مسلم (٢٦٢٦) كتاب: البر والصلة، باب: استحباب طلاقة الوجه عند اللقاء.\n(^٤) سلف برقم (١٤٣٢) كتاب: الزكاة، باب: التحريض على الصدقة، ورواه مسلم (٢٦٢٧) كتاب: البر والصلة، باب: استحباب الشفاعة.\n(^٥) رواه أحمد ٥/ ٢٦٨، والطبراني ٨/ ٢١١ (٦٨٥٤)، من حديث أبي أمامة.\n(^٦) رواه أحمد ٥/ ٦٣، وابن حبان ٢/ ٢٨١ (٥٢٢)، من طريق جابر بن سليم.\n(^٧) رواه أبو داود (٤٨٨٣)، أحمد ٣/ ٤٤١، الطبراني ٢/ ١٩٤ (٤٣٣)، وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (١٣٥٥).","vol":"16","page":451},{"text":"ومصافحة المسلم، ففي الحديث: \"لا يصافح مسلم مسلمًا فتزول يده من يده؛ حتى يغفر لهما\" (^١).\nوفي آخر: \"تصافحوا يذهب الغل\" (^٢).\nوالتحاب في الله والتجالس في الله والتزاور في الله والتباذل في الله، قال تعالى: \"وجبت محبتي لأصحاب هذِه الأعمال الصالحة\" (^٣).\nوعون الرجل للرجل في دابته يحمله عليها أو يرفع عليها متاعه صدقة، روي ذلك عن رسول الله - ﷺ -، وذكر النصح لكل مسلم (^٤).\nقلت: ومن الخصال: الحب في الله، والإعلام بالمحبة، وفي الإعلام بالبغض قولان.\nتنبيهات:\nأحدها: قوله في حديث أنس: (فقاسمهم الأنصار) قال الداودي يعني: حالفوهم كالحلف الذي كان في الجاهلية بالأيمان، ومنه قوله تعالى: ﴿وَقَاسَمَهُمَا﴾ [الأعراف ٢١]\nو(العذاق) -بالكسر-: جمع عذق، وهي النخلة، ككلب وكلاب.\n_________\n(^١) أبو داود (٥٢١٢)، وأحمد ٤/ ٢٨٩، ٣٠٣، باختلاف في الألفاظ، وصححه الألباني في \"الصحيحة\" ٢/ ٥٦ (٥١٥).\n(^٢) \"الموطأ\" برواية يحيى ص ٥٦٦.\n(^٣) رواه بلفظ \"المتحابين في\" أحمد ٥/ ٢٣٣، ٢٤٧، وابن حبان ٢/ ٣٣٥ (٥٧٥)، والطبراني في \"الكبير\" ٢/ ٨٠، ٨١ (١٥٠، ١٥٢)، و\"الأوسط\" ٦/ ٦١ (٥٧٩٥)، والحاكم ٤/ ١٦٩، وقال: إسناد صحيح، على شرط الشيخين ولم يخرجاه، والبيهقي في \"الكبرى\" ١٠/ ١٥، \"الشعب\" ٦/ ٤٨٣، وصححه الألباني في \"صحيح الجامع\" ٢/ ٧٩٨ (٤٣٣١).\n(^٤) \"شرح ابن بطال\" ٧/ ١٥٢ - ١٥٤.","vol":"16","page":452},{"text":"ثانيها: قول ابن شهاب: (لما فرغ من خيبر انصرف إلى المدينة رد المهاجرون للأنصار منائحهم) كذا هنا، وفي رواية أخرى: لما أفاء الله عليه أموال بني النضير وأراد قسم ما سوى الرباع قال للأنصار: إن شئتم يقسم على ما كنتم عليه وقسمت لكم معهم وإن شئتم رجعت إليكم أموالكم وقسمت إليهم دونكم. فاختاروا أخذ أموالهم.\nفيحتمل أن يكون بعض الأنصار تركوا أخذ أموالهم وأخذ بعضهم.\nقال ابن شهاب: وكانت وقعة النضير سنة ثلاث في المحرم. وخالفه غيره، فقال: سنة أربع، وغزوة خيبر كانت سنة ست.\nوقوله: (أعطاها من حائطه) وفي رواية أخرى بعدها: من خالصه والمعنى واحد؛ لأن حائطه صار له خاصًّا.\nثالثها: معنى: (يترك): ينقصك لقوله تعالى: ﴿وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ﴾ [محمد: ٣٥] أي: لن ينقصكم.\nوقوله: (\"اعمل من وراء البحار\") أي: إذا فعلت هذا فالزم أرضك وإن كانت من وراء البحار، فإنك لا تحرم أجر الهجرة، وذلك أنه جمع بين أقطار الخير الواجبة والمنحة التي هي بر وصلة.\nوقوله: (فيحلبها يوم وردها) أي: يسقي لبنها، وهو معروف.\nوحديث أبي سعيد في الأصول: (حدثنا محمد بن يوسف). وفي بعض النسخ: وقال محمد بن يوسف، والآخر صواب، لأنه عرض ومذاكرة.","vol":"16","page":453},{"text":"<span data-type='title' id=toc-1902>٣٦ - باب إِذَا قَالَ: أَخْدَمْتُكَ هَذِهِ الجَارِيَةَ عَلَى مَا يَتَعَارَفُ النَّاسُ، فَهْوَ جَائِزٌ</span>\nوَقَالَ بَعْضُ النَّاسِ: هَذِهِ عَارِيَّةٌ. وَإِنْ قَالَ: كَسَوْتُكَ هَذَا الثَّوْبَ، فَهْوَ هِبَةٌ.\n\n٢٦٣٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا ابو الزِّنَادِ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"هَاجَرَ إِبْرَاهِيمُ بِسَارَةَ، فَأَعْطَوْهَا آجَرَ، فَرَجَعَتْ فَقَالَتْ: أَشَعَرْتَ أَنَّ اللهَ كبَتَ الكَافِرَ وَأَخْدَمَ وَلِيدَةً؟ \". وَقَالَ ابن سِيرِينَ، عَنْ أَبي هريرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"فَأَخْدَمَهَا هَاجَرَ\". [انظر: ٢٢١٧ - مسلم: ٢٣٧١ - فتح: ٥/ ٢٤٦]\nثم ساق قصة هاجر من حديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ.\nثم قال: وَقَالَ ابن سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"فَأَخْدَمَهَا هَاجَرَ\".\nوهذا التعليق أسنده في النكاح وغيره، كما ستعلمه.\nقال ابن بطال: ولا خلاف بين العلماء فيما علمت أنه إذا قال له: أخدمتك هذِه الجارية أو هذا العبد؟ أنه قد وهب له خدمته لا رقبته وأن الإخدام لا يقتضي تمليك الرقبة عند العرب، كما أن الإسكان لا يقتضي تمليك رقبة الدار، وليس ما استدل به البخاري من قوله: فأخدمها هاجر بدليل على الهبة، وإنما تصح الهبة في الحديث من قوله: \"فأعطوها هاجر\"، فكانت عطية تامة.\nواختلف ابن القاسم وأشهب فيمن قال: وهبت خدمة عبدي لفلان، فقال ابن القاسم: يخدمه حياة العبد، فإن مات فلان فلورثته خدمة العبد","vol":"16","page":454},{"text":"ما بقي العبد إلا أن يستدل من قوله إنما أراد حياة المخدوم ولا تكون هبة لرقبة العبد.\nوقال أشهب: يحمل على أنه أراد حياة فلان ولو كانت حياة العبد كانت هبة لرقبته. والأول أصح؛ لأنه لا يفهم من هبة الخدمة هبة الرقبة، والأموال لا تستباح إلا بيقين، ولم يختلف العلماء أنه إذا قال كسوتك هذا الثوب مدة يسميها فله شرطه، فإن لم يذكر أجلًا فهو هبة؛ لأن لفظ الكسوة يقتضي الهبة للثوب؛ لقوله تعالى: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ﴾ [المائدة: ٨٩]، ولم تختلف الأمة أن ذلك تمليكًا للطعام والثياب (^١).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١٥٥ - ١٥٦.","vol":"16","page":455},{"text":"<span data-type='title' id=toc-1903>٣٧ - باب إِذَا حَمَلَ رَجُلًا عَلَى فَرَسٍ فَهْوَ كَالعُمْرَى وَالصَّدَقَةِ</span>\nوَقَالَ بَعْضُ النَّاسِ: لَهُ أَنْ يَرْجِعَ فِيهَا.\n\n٢٦٣٦ - حَدَّثَنَا الحُمَيْدِيُّ، أَخْبَرَنَا سُفْيَانُ قَالَ: سَمِعْتُ مَالِكًا يَسْأَلُ زَيْدَ بْنَ أَسْلَمَ قَالَ: سَمِعْتُ أَبِي يَقُولُ: قَالَ عُمَرُ ﵁ حَمَلْتُ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ، فَرَأَيْتُهُ يُبَاعُ، فَسَأَلْتُ رَسُولَ اللهِ - ﷺ - فَقَالَ: \"لَا تَشْتَرِ، وَلَا تَعُدْ فِي صَدَقَتِكَ\". [انظر: ١٤٩٠ - مسلم: ١٦٢٠ - فتح: ٥/ ٢٤٦]\nثم ذكر حديث عُمر في النَّهي عن شراء فرسه الذي تصدَّق بِهِ، وقد سلف (^١).\nقال الداودي: قوله: (فهو كالعمرى والصدقة) تحكم بغير تأمل.\nوقول: من ذكر من الناس أصح؛ لأنهم يقولون: المسلمون على شروطهم.\nقال ابن التين: فحمل على البخاري أنه أراد العارية وليس كذلك.\nواحتجاجه بقصة عمر يدل على أنه لم يرد ذلك؛ ولأن الحمل على وجهين:\nأحدهما: أن يعلم أن فيه بحده فيملكه الفرس وينكأ به العدو.\nوالثاني: أن يكون وقفه لمن هو مواظب على الجهاد على سبيل التحبيس له في هذا الوجه.\nوأحدهما أراد البخاري واحتج بحديث عمر بقوله: \"لا تشتره\".\nوبعض الناس هنا أظنه أبا حنيفة؛ لأنه يقول (بقبض الأجنبي من\n_________\n(^١) سلف برقم (١٤٩٠) كتاب: الزكاة، باب: هل يشتري الرجل صدقته.","vol":"16","page":456},{"text":"وهب له) (^١). فرد عليه بالحديث.\nوقال ابن بطال: لا خلاف بين العلماء أن العمرى إذا قبضها المعمر لا يجوز الرجوع فيها، وكذلك الصدقة لا يجوز لأحد أن يرجع في صدقته؛ لأنه أخرجها لله تعالى، فكذلك الحمل على الخيل في سبيل الله لا رجوع فيه؛ لأنه صدقة لله، فما كان من الحمل على الخيل تمليكًا للمحمول عليه بقوله: هو لك، فهو كصدقة المنقولة إذا قبضت؛ لأنها ملك للمتصدق عليه، وما كان مثله تحبيسا في سبيل الله فهو كالأوقاف لا يجوز فيه الرجوع عند جمهور العلماء، وخالف ذلك أبو حنيفة، وجعل الحبس باطلًا في كل شيء (^٢)، ولهذا قال البخاري هنا: (وقال بعض الناس: له أن يرجع فيها)؛ لأنه عنده حبس باطل راجع إلى صاحبه (^٣).\nوفيه: جواز تحبيس الخيل، وهو رد على أبي حنيفة، ولا يخلو الفرس الذي حمل عليه عمر وأراد شراءه من أن يكون حبسه في سبيل الله أو حمل عليه وجعله ملكًا للمحمول عليه، وإن كان الأول فلا يجوز بيعه عند العلماء، إلا أن يضع ويعجز عن اللحاق بالخيل، فيجوز حينئذٍ بيعه ووضع ثمنه في فرس عتيق إن وجده، وإلا أعان به في مثل ذلك.\n_________\n(^١) كذا في الأصل، وهي عبارة مضطربة لا تدل على معنى في ذاتها، وأصل المسألة عندهم: أن من وهب لأجنبي رجع إن شاء ما لم يثب منها أو يريد في نفسه.\nانظر: \"مختصر اختلاف العلماء\" ٤/ ١٥٢.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٥٧.\n(^٣) \"شرح ابن بطال\" ٧/ ١٥٦، ١٥٧.","vol":"16","page":457},{"text":"وإن كان الثاني فهو ملك للمتصدق عليه كالصدقة المبتولة، فجاز له التصرف فيه وبيعه من الذي حمله عليه لغيره.\nوإنما أمره - ﵇ - بتركه؛ تنزيهًا لا إيجابًا، وسيأتي في الجهاد في باب: إذا حمل على فرس في سبيل الله فرآها تباع اختلاف العلماء فيمن حمل على فرس في سبيل الله، ولم يقل: هو حبس في سبيل الله.\nوفي كتاب الوقف اختلافهم في تحبيس الحيوان؛ في باب وقف الكراع والدواب (^١)، إن شاء الله.\n_________\n(^١) سيأتي برقم (٢٧٧٥).","vol":"16","page":458},{"text":"٥٢\nكتاب الشهادات","vol":"16","page":459},{"text":"<span data-type='title' id=toc-1904>٥٢ - كتاب الشهادات</span>\nالشهادة: الإخبار بما شوهد، مأخوذ من الشهود والحضور أو من الإعلام. وهذا الكتاب أخره ابن بطال إلى ما بعد النفقات (^١)، وقدم عليه الأنكحة والذي في الأصول والشروح، كشرح ابن التين وشيوخنا ما فعلناه.\n\n<span data-type='title' id=toc-1905>١ - باب مَا جَاءَ فِي البَيِّنَةِ عَلَى المُدَّعِي</span>\nلقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى فَاكْتُبُوهُ﴾ إلى قوله: ﴿وَاللهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ [البقرة: ٢٨٢]. وقَوْل الله تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالقِسْطِ شُهَدَاءَ لِلَّهِ﴾ إلي قوله: ﴿بِمَا تَعْمَلُونَ خَبِيرًا﴾ [النساء: ١٣٥]. [فتح: ٥/ ٢٤٧]\nمعنى ﴿تَدَايَنْتُمْ﴾: تعاملتم، ﴿فَاكْتُبُوهُ﴾: أمر ندب، وقيل: فرض ﴿وَلْيَكْتُبْ﴾: هو فرض كفاية على الكاتب، أو واجب في حال فراغه، أو ندب، أو فَرْض نسخ بقوله: ﴿وَلَا يُضَارَّ كَاتِبٌ﴾ أقوال.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٥.","vol":"16","page":461},{"text":"﴿وَلَا يَبْخَسْ﴾: لا ينقص ﴿سَفِيهًا﴾: لا يعرف الصواب في إملاء ما عليه أو الطفل أو المرأة أو الصبي أو المبذر لماله المفسد لدينه أو ضعيفًا أحمق أو عاجز عن الإملاء لعياء أو خرس ﴿أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ﴾: لعيه وخرسه أو لجنونه أو لحبسه أو غيبته.\n﴿وَلِيُّهُ﴾ ولي الحق أو ولي من عليه الدين ﴿وَاسْتَشْهِدُوا﴾: ندب أو فرض كفاية. ﴿تَرْضَوْنَ﴾ الأحرار المسلمون العدول، أو المسلمون العدول، وإن كانوا أرقاء. ﴿تَذْكُرُ﴾: من الذكر، أو يجعلها كذكر من الرجال.\n﴿دُعُواْ﴾: لعملها أو كتابتها أو لأدائها أو لهما، وذلك ندب أو فرض كفاية أو عين.\n﴿وَلَا تَسْئَمُواْ﴾: لا تملوا ﴿صَغِيرًا﴾: لا يراد به التافه الحقير كالدانق بخروجه عن العرف ﴿أَقْسَطُ﴾: أعدل وأقوم وأصح، من الاستقامة. ﴿وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ﴾: فرض أو ندب ﴿وَلَا يُضَارَّ كَاتِبٌ﴾ بأن يكتب ما لم يملل ولا يشهد الشاهد بما لم يستشهد، ويمنع الكاتب أن يكتب والشاهد أن يشهد، أو يدعيان وهما مشغولان ﴿فُسُوقَ﴾ معصية أو كذب.\nوأما الآية الثانية: فالقسط: العدل، ﴿شَهِدَ اللهُ﴾ ناطق ولو على أنفسكم بالإقرار، ﴿فَلَا تَتَّبِعُوا الهَوَى﴾. اختصم إلى رسول الله - ﷺ - غني وفقير، فكان - ﷺ - مع الفقير، يرى أن الفقير لا يظلم الغني فنزلت، أو نزلت في الشهادة لهم وعليهم (^١).\n_________\n(^١) \"أسباب النزول\" للواحدي ص ١٨٨ سورة النساء.","vol":"16","page":462},{"text":"﴿وَإِن تَلْوُواْ﴾ أمور الناس: تتركوا خطاب الولاة والحكام ﴿تَلْوُوا﴾: من لي اللسان بالشهادة، فيكون الخطاب للشهود أو للمنافقين.\nقال إسماعيل: ظاهر قوله تعالى: ﴿وَلْيُمْلِلِ الَّذِي عَلَيْهِ الحَقُّ﴾ [البقرة: ٢٨٢] يدل أن القول قول من عليه الشيء.\nقال غيره: لأن الله تعالى حين أمره بالإملاء اقتضى تصديقه فيما يمليه، فإذا كان مصدقًا فالبينة على مدعي تكذيبه.\nوأما الآية الأخرى: فوجه الدلالة منها أن الله قد أخذ عليه أن يقر بالحق على نفسه وأقربائه لمن ادعاه عليهم، فدل أن القول قول المدعى عليه، فإن أكذبه المدعي كان على المدعي إقامة البينة، والإجماع قائم على ذلك أن البينة على المدعي واليمين على المدعى عليه في الأموال، إلا ما خصت به القسامة.\nوسيأتي من حديث ابن عباس: \"البينة على المدعي واليمين على من ادعي عليه\"، وهو من المتفق عليه (^١).\nواختلفوا في صفة يمين المدعى عليه في الحدود والنكاح والطلاق والعتق على ما يأتي بعد هذا في بابه إن شاء الله.\nقال ابن المنير: وجه الاستدلال بالآية على الترجمة أن المدعي لو كان مصدقًا بلا بينة لم تكن حاجة إلى الإشهاد ولا إلى كتابة الحقوق وإملائها، فالإرشاد على ذلك يدل على إيجاب البينة (^٢).\n_________\n(^١) سيأتي برقم (٤٥٥٢) كتاب: التفسير، باب: إن الذين يشترون بعهد الله وأيمانهم،\nورواه مسلم (١٧١١) كتاب: الأقضية، باب: اليمين على المدعى عليه.\n(^٢) \"المتواري\" ٣٠٣.","vol":"16","page":463},{"text":"<span data-type='title' id=toc-1906>٢ - باب إِذَا عَدَّلَ رَجُلٌ رجلًا فَقَالَ: لَا نَعْلَمُ إِلَّا خَيْرًا أَوْ: مَا عَلِمْتُ إِلَّا خَيْرًا</span>\n٢٦٣٧ - حَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ عُمَرَ النُّمَيْرِيُّ حَدَّثَنَا ثَوْبَانُ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ، وَابْنُ المُسَيَّبِ، وَعَلْقَمَةُ بْنُ وَقَّاصٍ، وَعُبَيْدُ اللهِ، عَنْ حَدِيثِ عَائِشَةَ ﵂وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا- حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا، فَدَعَا رَسُولُ اللهِ - ﷺ - عَلِيًّا وَأُسَامَةَ حِينَ اسْتَلْبَثَ الوَحْيُ يَسْتَأْمِرُهُمَا فِي فِرَاقِ أَهْلِهِ، فَأَمَّا أُسَامَةُ فَقَالَ: أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا. وَقَالَتْ بَرِيرَةُ: إِنْ رَأَيْتُ عَلَيْهَا أَمْرًا أَغْمِصُهُ أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا، فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ يَعْذِرُنَا مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي، فَوَاللهِ مَا عَلِمْتُ مِنْ أَهْلِي إِلَّا خَيْرًا، وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا \". [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح: ٥/ ٢٤٨]\nساق حديث الإفك حيثُ قال النَّبي - ﷺ - لأُسَامَةَ، فَقَالَ: أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا. وَقَالَ النَّبيُّ - ﷺ -: \"مَنْ يَعْذِرُنِي مِنْ رَجُلِ بَلَغَنِي أَذَاهُ فِي أَهْلِي، فَوَاللهِ مَا عَلِمْتُ مِنْ أَهْلِي إِلَّا خَيْرًا، وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلا خَيْرًا\".\nوقد اختلف العلماء في قول المسئول عن التزكية: ما أعلمُ إلا خيرًا.\nفذكر ابن المنْذر عن ابن عمر أنه كان إذا أنعم مدح الرجل قال: ما علمنا إلا خيرًا.\nوذكر الطحاوي، عن أبي يوسف أنه إذا قال ذلك قبلت شهادته ولم يذكر خلافًا عن الكوفيين (^١)، واحتجوا بالحديث.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٢.","vol":"16","page":464},{"text":"وقال محمد بن سعيد الترمذي: سألني عبد الرحمن بن إسحاق عن رجل شهد عنده فزكيته له فقال لي: هل تعلم منه إلا خيرًا؛ فقلت: اللهم غَفْرًا، قد أعلم منه غير الخير، ولا تسقط بذلك عدالته. يُلْقِي كناسَتهُ في الطريق، وليس ذلك من الخير. فسكت.\nوروى ابن القاسم عن مالك أنه أنكر أن يكون قوله: (لا أعلمُ إلا خيرًا) تزكية.\nوقال: لا يكون تزكية؛ حتى يقول: رضي وأراه عدلًا (^١).\nوذكر المزني عن الشافعي قال: لا يقبل في التعديل إلا أن يقول: عدل على ولي (^٢). ثم لا يقبله حتى يسأله عن معرفته، فإن كانت باطنة متقدمة وإلا لم يقبل ذلك.\nقلت: الأصح عندنا أنه يكفي هو عدل، ولا يشترط علي ولي (^٣).\nحجة مالك أنه قد لا يعلم منه إلا الخير ويعلم غيره منه غير الخير، مما يجب رد شهادته فيجب أن يقول: أعلمه عدلًا رضًى؛ لأن الوصف الذي أمر الله بقبول شهادة الشاهد معه بقوله: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ﴾ [الطلاق: ٢] وقال: ﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ [البقرة: ٢٨٢] فيجب أن يجمع الشاهد العدالة والرضا.\nوأما قول أسامة السالف، فإنه كان في عصره - ﵇ - الذين شهد الله لهم بأنهم ﴿خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ [آل عمران: ١١٠] فكانت الجرحة فيهم شاذة نادرة؛ لأنهم كانوا كلهم على العدالة، فتعديلهم أن يقال: لا أعلم إلا خيرًا.\n_________\n(^١) انظر: \"المنتقى\" ٥/ ١٩٦.\n(^٢) \"مختصر المزني\" ٥/ ٢٤٣.\n(^٣) انظر: \"العزيز\" ١٢/ ٥٠٧.","vol":"16","page":465},{"text":"نبَّه عليه المهلب قال: وأما اليوم فالجرحة أعم في الناس، فليست لهم شهادة من كتاب الله ولا سنة رسوله بعدالة مستولية على جميعهم فافترقا (^١).\nوقال ابن التين: وقع ذلك في الحديث؛ لبراءة عائشة، وأنهم لم يعلموا سوءًا، فلا يجزئ ذلك التعديل.\nفائدة: (أَغْمِصُهُ) في قول بريرة، وفيه دليل على من أتهم في دينه بأمر أنه يطلب في سائر أحواله نظير ما أتهم به، فإن لم يوجد له نظير لم يصدق عليه ما اتهم فيه، وإن وجد كذلك نظير قويت الشبهة وحكم\nعليه بالتهمة في أغلب الحال لا في (العبث) (^٢).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٧.\n(^٢) كذا في الأصل، والذي في ابن بطال ٨/ ٧: الغيب.","vol":"16","page":466},{"text":"<span data-type='title' id=toc-1907>٣ - باب شَهَادَةِ المُخْتَبِي</span>\nوَأَجَازَهُ عَمْرُو بْنُ حُرَيْثٍ، قَالَ: وَكَذَلِكَ يُفْعَلُ بِالكَاذِبِ الفَاجِرِ. وَقَالَ الشَّعْبِيُّ وَابْنُ سِيرِينَ وَعَطَاءٌ وَقَتَادَةُ: السَّمْعُ شَهَادَةٌ. وَقَالَ الحَسَنُ: يَقُولُ لَمْ يُشْهِدُونِي عَلَى شَيْءٍ، ولكني سَمِعْتُ كَذَا وَكَذَا.\n\n٢٦٣٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ سَالِمٌ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ يَقُولُ: انْطَلَقَ رَسُولُ اللهِ - ﷺ - وَأُبَيُّ بْنُ كَعْبٍ الأَنْصَارِيُّ يَؤُمَّانِ النَّخْلَ التِي فِيهَا ابْنُ صَيَّادٍ، حَتَّى إِذَا دَخَلَ رَسُولُ اللهِ - ﷺ - طَفِقَ رَسُولُ اللهِ - ﷺ - يَتَّقِي بِجُذُوعِ النَّخْلِ، وَهْوَ يَخْتِلُ أَنْ يَسْمَعَ مِنِ ابْنِ صَيَّادٍ شَيْئًا قَبْلَ أَنْ يَرَاهُ، وَابْنُ صَيَّادٍ مُضْطَجِعٌ عَلَى فِرَاشِهِ فِي قَطِيفَةٍ لَهُ فِيهَا رَمْرَمَةٌ -أَوْ زَمْزَمَةٌ- فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ النَّبِيَّ - ﷺ - وَهْوَ يَتَّقِي بِجُذُوعِ النَّخْلِ، فَقَالَتْ لاِبْنِ صَيَّادِ أَيْ صَافِ، هَذَا مُحَمَّدٌ. فَتَنَاهَي ابْنُ صَيَّادٍ، قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْ تَرَكَتْهُ بَيَّنَ\". [انظر: ١٣٥٥ - مسلم: ٢٩٣١ - فتح: ٥/ ٢٤٩]\n\n٢٦٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂: جَاءَتِ امْرَأَةُ رِفَاعَةَ القُرَظِيِّ النَّبِيَّ - ﷺ - فَقَالَتْ كُنْتُ عِنْدَ رِفَاعَةَ، فَطَلَّقَنِي فَأَبَتَّ طَلَاقِي، فَتَزَوَّجْتُ عَبْدَ الرَّحْمَنِ بْنَ الزَّبِيرِ، إِنَّمَا مَعَهُ مِثْلُ هُدْبَةِ الثَّوْبِ. فَقَالَ: \"أَتُرِيدِينَ أَنْ تَرْجِعِي إِلَى رِفَاعَةَ؟ لَا حَتَّى تَذُوقِي عُسَيْلَتَهُ وَيَذُوقَ عُسَيْلَتَكِ\". وَأَبُو بَكْرٍ جَالِسٌ عِنْدَهُ، وَخَالِدُ بْنُ سَعِيدِ بْنِ العَاصِ بِالبَابِ يَنْتَظِرُ أَنْ يُؤْذَنَ لَهُ، فَقَالَ: يَا أَبَا بَكْرٍ، أَلَا تَسْمَعُ إِلَى هَذِهِ مَا تَجْهَرُ بِهِ عِنْدَ النَّبِيِّ - ﷺ -؟ [٥٢٦٠، ٥٢٦١، ٥٢٦٥، ٥٣١٧، ٥٧٩٢، ٥٨٢٥، ٦٠٨٤ - مسلم: ١٤٣٣ - فتح: ٥/ ٢٤٩]\nثم ذكر حديث ابن عمر في قصة ابن صيَّاد: وطَفِقَ رَسُولُ اللهِ - ﷺ يَتَّقِي بِجُذُوعِ النَّخْلِ، وَهْوَ يَخْتِلُ أَنْ يَسْمَعَ مِنِ ابن صَيَّادٍ شَيْئًا قَبْلَ أَنْ","vol":"16","page":467},{"text":"يَرَاهُ، .. الحديث. وقد سلف في الجنائز (^١)، وعلقه في الاحتيال من كتاب الجهاد (^٢).\nوحديث عائشة في امْرَأَةِ رِفَاعَةَ القُرَظِيِّ، وفي آخره: يَا أَبَا بَكْرٍ، أَلَا تَسْمَعُ إِلَى هذِه مَا تَجْهَرُ بِهِ عِنْدَ رسولِ الله - ﷺ -؟.\nوالتعليق الأول رواه البيهقي من حديث سعيد بن منصور: ثنا هشيم أنا الشيباني عن محمد بن عبد الله الثقفي أن عمرو بن حريث كان يجيز شهادته، يعني: المختبي ويقول: كذا يفعل بالخائن والفاجر (^٣).\nوتعليق الشعبي رواه ابن أبي شيبة، عن هشيم، عن مطرف عنه، وعن عبيدة عن إبراهيم قالا (^٤): شهادة السمع جائزة.\nوحدثنا عبيدة، عن بيان بن بشر قال: كان الشعبي لا يجيز شهادة المختبئ.\nوأثر الحسن: رواه ابن أبي شيبة، عن حاتم بن وردان، عن يونس، عن الحسن قال: لو أن رجلًا سمع من قومٍ شيئًا فإنه يأتي القاضي، فيقول: لم يشهدوني ولكني سمعت كذا وكذا.\nوفي رواية الحسن بن فرات، عن أبيه أن شريحًا أجازها، وفي رواية الشيباني، عن الشعبي عنه أنه كان لا يجيزها (^٥).\nوحديث عائشة أخرجه مسلم أيضًا (^٦).\n_________\n(^١) برقم (١٣٥٥).\n(^٢) سيأتي برقم (٣٠٣٣).\n(^٣) \"السنن الكبرى\" ١٠/ ٢٥١.\n(^٤) أي الشعبي وإبراهيم.\n(^٥) انظر هذِه الآثار في ابن أبي شيبة ٤/ ٤١٣ - ٤٣٢.\n(^٦) مسلم برقم (١٤٣٣) كتاب: الطلاق، باب: لا تحل المطلقة ثلاثًا لمطلقها حتى تنكح زوجًا غيره ..","vol":"16","page":468},{"text":"إذا تقرر ذلك: فاختلف العلماء في شهادة المختبي، فروي عن شريح والشعبي (^١) والنخعي أنهم كانوا لا يجيزونها وقالوا: إنه ليس بعدل حين اختبأ ممن يشهد عليه، وهو قول أبي حنيفة والشافعي أي: في القديم دون الجديد (^٢).\nوذكر الطحاوي في \"المختصر\" قال: جائز للرجل أن يشهد بما سمع؛ إذا كان معاينًا لمن سمعه منه وإن لم يشهده على ذلك (^٣)، قال الشافعيُّ في \"الكتاب الكبير\" للمزني: العلم من وجوه ثلاثة: ما عاينه فشهد به، وما تظاهرت به الأخبار وثبت موقعه في القلوب، وشهادة ما أثبته سمعا إثبات بصر من المشهود عليه؛ لذلك قلنا: لا تجوز شهادة الأعمى (^٤).\nوأجاز شهادة المختبئ ابن أبي ليلى ومالك وأحمد وإسحاق، إلا أن مالكًا لا يجيزها إلا على صحةِ ألا يكون المقر مختدعًا ومقررًا على حق، لا يقوله بالبراءة والمخرج منه ومثله من وجوه الحيل (^٥)، فروى ابن وهب، عن مالك في رجل أدخل رجلين بيتًا وأمرهما أن يحفظا ما سمعا، وقعد برجل من وراء البيت حتى أقر له بما له عليه، فشهدا عليه بذلك فقال: أما الرجل الضعيف أو الخائف أو المخدوع الذي يخاف أن يستجهل أو يستضعف إذا شهد عليه، فلا أرى ذلك يثبت عليه، وليحلف أنه ما أقر له بذلك، إلا لما يذكر.\n_________\n(^١) رواهما عبد الرزاق ٨/ ٣٥٥ - ٣٥٦، وابن أبي شيبة ٤/ ٤٣٢ (٢١٧٧٠، ٢١٧٧١).\n(^٢) انظر: \"معرفة السنن والآثار\" ١٤/ ٣٤٥.\n(^٣) \"مختصر الطحاوي\" ص ٣٣٦.\n(^٤) \"مختصر المزني\" ٥/ ٢٤٩.\n(^٥) انظر: \"شرح ابن بطال\" ٨/ ٩، \"المغني\" ١٤/ ٢١١.","vol":"16","page":469},{"text":"وأما الرجلُ الذي ليس على ما وصفت وعسى أن يقول في خلوته: أنا أقر لك خاليًا ولا أقر لك عند البينة، فإنه يثبت ذلك عليه (^١).\nوهذا معنى قول ابن حريث: (وكذلك يفعل بالفاجر الخائن)، وقال ابن التين: المذهب أنه إن أقر آمنًا غير خائف جازت شهادة المختبئ، وإن كان خائفًا لم تجز، وقيل: لا تجوز شهادته في غير المذهب.\nواحتج مالك في \"العتبية\" بشهادة المختبئ قال: إذا شهد الرجل على المرأة من وراء الستر وعرفها وعرف صوتها وأثبتها قبل ذلك، فشهادته جائزة عليها، قال: وقد كان الناسُ يدخلونَ على أُمهاتِ المؤمنين وبينهم حجاب، فيسمعونَ منهن، ويحدِّثون عنهنَّ (^٢).\nوقد سأل أبو بكر بن عبد الرحمن وأبوه عائشة وأم سلمة من وراء حجاب، ثم أخبرا عنهما.\nقال المهلب: وفي حديث ابن عمر من الفقه: جواز الاحتيال على المشتهرين بالفسق وجحود الحقوق، بأن يختفي لهم حتى يسمع منهم ما يستسرون به من الحق ويحكم به عليهم، ولكن بعد أن يفهم عنهم\nفهمًا حسنًا لقوله - ﷺ -: \"لَوْ تَرَكَتْهُ بَيَّنَ\".\nوهذا حجة لمالك، وكذا في حديث رفاعة جواز الشهادة على غير\nالحاضر من وراء الباب والستر؛ لأن خالد بن سعيد سمع قولها عند رسول الله - ﷺ - وهو من وراء الباب، ثم أنكره عليها بحضرته وحضرة أبي بكر حين دخل إليهما، ولم ينكر ذلك عليه.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٢٥٨.\n(^٢) انظر: \"النوادر والزيادات\" ٨/ ٢٥٩.","vol":"16","page":470},{"text":"ومن الحجة أيضًا في ذلك: أن المعرفة بصوت زيد تقع كما تقع بشخصه، وذلك إذا كان قد عرف صوته وتكرر، فجائز له أن يشهد كما يجوز للأعمى أن يشهد على الصوت الذي يسمعه إذا عرفه.\nقال المهلب: وفيه إنكار الهجر من القول، إلا أن يكون في حق لا بد له من البيان عند الحاكم، وفي الحكم بين الزوجين، فحينئذ يجوز أن يتكلم به.\nتنبيهات:\nأحدها: قول الشعبي وغيره: (السمع شهادة). قد فسره ابن أبي ليلى قال: السمع سمعان إذا قال: سمعت فلانًا يقر على نفسه بكذا، أجزته، وإذا قال: سمعت فلانًا يقول: سمعت فلانًا، لم أجزه (^١).\nوهذا مذهب مالك وأحمد وإسحاق والجمهور، وليس معنى [ذلك] (^٢) أن شهادة المختبئ جائزة؛ لأن القائلين ذلك لا يجيزونها. وقال ابن المنذر: قال النخعي والشعبي: السمع شهادة. وأبيا أن يجيزا شهادة المختبئ (^٣).\nقال الداودي: ما ذكره الشعبي وغيره صواب.\nوقد قال مالك في الرجل يسمع الرجلين يتكلمان في الشيء أنه لا يشهد، قال ابن القاسم: إلا أن يعلم أول الكلام وآخره.\nوقال: إلا أن يكون قذفًا فليشهد إن سمعه معه غيره (^٤).\n_________\n(^١) انظر \"المدونة\" ٤/ ٨٨.\n(^٢) زيادة يقتضيها السياق.\n(^٣) انظر: \"شرح ابن بطال\" ٨/ ١٠.\n(^٤) انظر: \"المدونة\" ٤/ ٨٨.","vol":"16","page":471},{"text":"وقال أشهب: هذِه الرواية فيها وهم، وليشهد بما سمع من إقرار، أو غصب، أو حد، ولا يكتمها، فإن لم يعلم من هي فعليه أن يعلمه (^١).\nوقول أشهب هذا مثل قول الحسن يقول: لم يشهدوني ولكني سمعت كذا.\nثانيها: أسلفنا شرح حديث ابن صياد في باب إذا أسلم الصبي، من الجنائز (^٢).\nوقوله: (له فيها رمرمة). قال ثابت: يقال: ترمرم الرجل إذا حرك فاه للكلام ولم يتكلم.\nوقال الخطابي: قد يكون ترمرم: تحركت مرمته بالصوت (^٣).\nوقال صاحب \"الأفعال\": الزمزمة: كلام لا يفهم (^٤).\nوقال أبو حنيفة: الزمزمة: الرعد ما لم يعل أو يفصح، فقد زمزم السحاب، وهو سحاب زمزام إذا كثرت زمزمته.\n(يؤمان النخل): يقصدانها والختل: الخدع، فكأنه ينختل أنه يسمع كلامه، وهو لا يشعر.\nثالثها: حديث رِفاعة، أخرنا الكلام عليه للنكاح، فإنه موضعه.\nوقولها: (فطلقني فَأَبَتَّ طلاقي). كذا بخط الدمياطي (^٥) والذي\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٢٥٦ - ٢٥٧.\n(^٢) سلف برقم (١٣٥٥).\n(^٣) \"أعلام الحديث\" ١/ ٧٠٨ - ٧٠٩.\n(^٤) \"الأفعال\" لابن القطاع ٢/ ١١١ مادة: (زمزم).\n(^٥) ورد في هامش الأصل: (وكما في أصل الدمياطي في نسختي: وهي لغة يقال معه: بتها وأبتها، كذا في \"المطالع\" وقد صرح بهما الزجاج في كتاب: \"فعلتُ وأفعلتُ\".","vol":"16","page":472},{"text":"نحفظه: فبتَّ، والزبير: بفتح الزاي، وهُدْبَة الثَّوْبِ: طرفه.\nوالعُسَيلة: تصغير العسل، يريد الوطء وحلاوة سلك الفرج في الفرج ليس ألما.\nقال الداودي: صغرها؛ لشدة شبهها به.\nوقيل: العرب إذا صغرت الشيء أدخلت لها التأنيث، كما قالوا: دريهمات. وقيل: إنه مؤنث.\nوقال الأزهري: العرب تؤنث العسل وتذكره (^١).\nكذا قال ابن سيده والجوهري وغيرهم (^٢)، ولم يذكر القزاز وصاحب \"الموعب\" غير التأنيث قالا: وتحسب أن التذكير فيه لغة.\nوعن أبي زيد: العُسيلة: ماء الرجل، والنطفة تسمى العُسيلة.\nقال الأزهري: والصواب ما قاله الشافعي أنه حلاوة الجماع الذي يكون بتغييب الحشفة في الفرج، وأنَّث العُسيلة؛ لأنه شبهها بقطعة من العسل (^٣).\nقلت: وفي حديث عائشة أنه - ﵇ - قال: \"العُسَيْلَةُ الجِمَاعُ\". رواه الدارقطني (^٤)، وقيل: إدخالها إشارة إلى أنها إلمامة واحدة، وقيل فيه\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٤٣٧.\n(^٢) \"المحكم\" ١/ ٣٠١ مادة: (عسل)، \"الصحاح\" ٥/ ١٧٦٢.\n(^٣) \"تهذيب اللغة\" ٣/ ٢٤٣٧.\n(^٤) \"السنن\" ٣/ ٢٥١ (٣٥٦٣). وفي هامش الأصل: (وما عزاه للداراقطني هو في \"المسند\"، قال الإمام أحمد: حَدَّثنَا مَرْوَانُ، أبنا أَبُو عَبْدِ المَلِكِ المَكِّيُّ، ثَنَا عَبْدُ اللهِ بْنُ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ \"العُسَيْلَةُ الجِمَاعُ\". مروان هو\nابن معاوية قد روى له الجماعة وأبو عبد الملك لا أعلمه، وابن أبي مليكة أخرج له الجماعة أيضًا) انتهى قلت: \"المسند\" ٦/ ٦٢.","vol":"16","page":473},{"text":"دليلٌ على أنه لا خيار لامرأة الخصي إذا بقي له ما يقع به الوطء وإن كان ضعيفًا قاله الخطابي (^١)، ومذهب مالك: لها الخيار.\nوقوله: (ألا تسمع هذِه ما تجهر به عند رسول الله - ﷺ -) كأنه استعظم لفظها بذلك.\nورواه الداودي: تهجر. قال: أي: تأتي بالكلام القبيح.\nومن تراجم البخاري عليه من أجاز الطلاق الثلاث، وتعلق بقولها: (أبتَّ طلاقي).\nلكنه ذكر في باب التبسم والضحك، عنها: إن رفاعة طلقني آخر ثلاث تطليقات (^٢).\nورفاعة: هو ابن سموأل (^٣)، طلق امرأته تميمة بنت وهب، قاله أبو عمر (^٤).\nولأبي موسى المديني: رِفاعة بن وَهْب بن عتيك، روى بكر بن معروف عن مقاتل بن حيان في قوله تعالى: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ﴾ [البقرة: ٢٣٠]، الآية نزلت في عائشة بنت عبد الرحمن بن عتيك النضري، كانت تحت رفاعة يعني: ابن وهب، وهو ابن عمها فتزوجها ابن الزبير ثم طلقها، فأتت رسول الله - ﷺ - الحديث.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٢٩٩.\n(^٢) سيأتي برقم (٦٠٨٤).\n(^٣) ورد بهامش الأصل ما نصه: قال النووي: هي بالمهملة مفتوحة.\n(^٤) \"التمهيد\" ١٣/ ٢٢١.\nوفي هامش الأصل بخط سبط وبعض الكلمات غير واضحة وبعضها صعب القراءة: (وقيل ابن رفاعة خال .. الذهبي في تجريده بالمطلقة واسمها تميمة بنت وهب، قال أنها المطلقة في .. العُسيلة، وذكر في ترجمة ابن .. أنه قيل عنه ذلك وذكر ما .. زوج رفاعة في ترجمتها … مكثرة قال امرأة .. تميمة، وقال في ترجمة ابن .. عبد الرحمن بن الزبير إلى قال الأصل الهدبة).","vol":"16","page":474},{"text":"وفيه: أن في الأول اعترفت أنه لم يمسها، ثم جاءت ثانيًا فاعترفت بالمسيس فقال: \"كذبت في الأولى فلم أصدقك في الأخرى\" فلبثت، فلما قبض رسول الله - ﷺ - أتت الصديق فاعترفت بالمسيس فردَّها، فلما قُبِضَ جاءت عمر فقال لها: لئن أتيتني بعد مرتك هذِه لأرجمنك (^١).\nقال: وقيل: اسم المرأة أيضًا سهمة.\nوقيل: الغميصاء، وقيل: الرميضاء.\nولابن وهب في \"مسنده\" أنه اعترض عنها فلم يستطع أن يمسها، ولأبي نعيم من حديث أبي صالح، عن ابن عباس: كانت أميمة بنت الحارث عند عبد الرحمن بن الزبير فطلقها ثلاثًا. الحديث (^٢).\nوذكره ابن إسحاق، عن هشام، عن أبيه، وسماها تميمة بنت وهب بن أبي عبيد (^٣)، وللنسائي أن الرميصاء أو الغميصاء، فذكرته، وأنه لا يصل إليها (^٤).\nوكلام الترمذي يقتضي أنها غير المرأة التي تزوجت بأبي الزبير، فإنه لما ذكر حديثها قال: وفي الباب عن ابن عمر وأنس والرميصاء أو الغميصاء (^٥).\n_________\n(^١) عزاه في \"الدر المنثور\" ١/ ٥٠٥ إلى ابن المنذر.\nوعزاه ابن الأثير في \"أسد الغابة\" ٢/ ٣٣ لأبي موسى قال أورد هذِه القصة أبو عبد الله بن منده في رفاعة بن سموأل.\n(^٢) \"معرفة الصحابة\" ٦/ ٣٢٦٤ (٣٧٨٠).\n(^٣) أخرجه أبو نعيم في \"المعرفة\" بسنده إلى ابن إسحاق ٦/ ٣٢٨١ (٣٨٠٧).\n(^٤) \"الكبرى\" ٣/ ٣٥٣ (٥٦٠٦) كتاب: الطلاق، باب: إحلال المطلقة ثلاثًا.\n(^٥) الترمذي عقب حديث (١١١٨).","vol":"16","page":475},{"text":"ورواه الطبراني من حديث عائشة أنه - ﷺ - قال للغميصاء: \"لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ\" (^١) ولأبي نعيم من هذا الوجه أنَّ عمرو بن حزم طلَّقَ الغميصاء.\nوأخرجه ابن منده في ترجمة أم سليم أم أنس ظنًّا منه أنها هي المذكورة في هذا الحديث، وليس كما ذكره؛ لأن أم سليم تزوجت بأبي طلحة إلى أن ماتا من غير بينونة بينهما.\nرابعها: في حديث ابن صياد أنَّ الإمامَ إذا أشكل عليه أمرٌ من جهة الشهادات عنده أن يليَ ذلك بنفسه؛ ليتضح له صحة ما قيل أو بطلانه.\n_________\n(^١) \"المعجم الكبير\" ٤/ ٣٥١ (٨٦٩) ولفظه: \"حتى يذوق عسيلتك وتذوقي من عسيلته\".","vol":"16","page":476},{"text":"<span data-type='title' id=toc-1908>٤ - باب إِذَا شَهِدَ شَاهِدٌ أَوْ شُهُودٌ بِشَيْءٍ، فَقَالَ آخَرُونَ: مَا عَلِمْنَا ذَلِكَ؛ يُحْكَمُ بِقَوْلِ مَنْ شَهِدَ</span>\nقَالَ الحُمَيْدِيُّ: هَذَا كَمَا أَخْبَرَ بِلَالٌ أَنَّ النَّبِيَّ - ﷺ - صَلَّى فِي الكَعْبَةِ.\nوَقَالَ الفَضْلُ: لَمْ يُصَلِّ. فَأَخَذَ النَّاسُ بِشَهَادَةِ بِلَالٍ. كَذَلِكَ إِنْ شَهِدَ شَاهِدَانِ أَنَّ لِفُلَانٍ عَلَى فُلَانٍ أَلْفَ دِرْهَمٍ وَشَهِدَ آخَرَانِ بِأَلْفٍ وَخَمْسِمِائَةٍ، يُقْضَى بِالزِّيَادِةَ.\n\n٢٦٤٠ - حَدَّثَنَا حِبَّان، أَخْبَرَنَا عبد اللهِ، أَخْبَرَنَا عمر بْن سَعِيدِ بْنِ أَبِي حُسَيْنٍ قَالَ: أَخْبَرَنِي عبد اللهِ بْنُ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الَحارِثِ أَنَّة تَزَوَّجَ ابنةً لأَبِي إِهَابِ بْنِ عَزِيزٍ، فَأَتَتْهُ آمْرَأَة فَقَالَتْ: قَدْ أَرْضَعْتُ عُقْبَةَ وَالَّتِي تَزَوَّجَ. فَقَالَ لَهَا عُقْبَةُ: مَا أَعْلَمُ أَنَّكِ أَرْضَعْتِنِي وَلَا أَخْبَرْتِنِي. فَأَرْسَلَ إِلَى آلِ أَبِي إِهَابٍ يَسْألهُمْ، فَقَالُوا: مَا عَلِمْنَا أَرْضَعَتْ صَاحِبَتَنَا. فَرَكِبَ إِلَى النَّبِيِّ - ﷺ - بِالَمْدِينَةِ فَسَأَلهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"كيْفَ وَقَدْ قِيلَ؟! \". فَفَارَقَهَا، وَنَكَحَتْ زَوْجًا غَيْرَهُ. [انظر: ٨٨ - فتح: ٥/ ٢٥١]\nذكر فيه حديث عُقْبَةَ بْنِ الحَارِثِ وفي آخره: \"كيْفَ وَقَدْ قِيلَ؟! \". فَفَارَقَهَا، وَنَكَحَتْ زَوْجًا غَيْرَهُ. وقد سلف (^١)، ولا شك أنه إذا شهد شهود بشيء، وقال آخرون: ما علمنا بذلك. فليس هذا شهادة؛ لأن من لم يعلم الشيء فليس بحجة على من علمه.\nولهذا المعنى اتفقوا أنه إذا شهد شاهدان بألف واثنان كذلك واثنان بألف وخمسمائة، أنه يقضى بالزيادة، ولا خلاف أن البينتين إذا شهدت إحداهما بإثبات شيء والأخرى بنفيه وتكافآ في العدالة، أنه يؤخذ بقول\n_________\n(^١) سلف برقم (٨٨)، (٢٠٥٢).","vol":"16","page":477},{"text":"من أثبت دون من نفى؛ لأن المثبت علم ما جهل النافي، والقول قول من علم.\nوليس حديث عقبة مخالفًا لهذا الأصل؛ لأن الشارع لم يحكم بشهادة المرأة ولا غلب قولها على قول عقبة، وقول من نفي الرضاع من ظهور الإيجاب، وإنما أشار - ﵇ - إلى أن قول المرأة يصلح للتورع والتنزه للزوج عن زوجته من أجلها.\nيوضحه اتفاق أئمة الفتوى على أنه لا تجوز شهادة امرأة واحدة في الرضاع إذا شهدت بذلك بعد النكاح.\nومن هذا الباب ما إذا شهد قوم بعدالة الشاهد وشهد آخرون بتجريحه، فالقول للثاني إذا تكافأت البينتان؛ لأن العدالة علم ظاهر والجرح باطن، فهو زيادة على ما علم الشاهد بالعدالة، هذا قول\nمالك في \"المدونة\" والشافعى وجمهور العلماء (^١)، ولمالك في \"العتبية\" (^٢) خلافه وسيأتي.\nوما ذكرته من اتفاق أئمة الفتوى هو ما ادعاه ابن بطال (^٣)، وقد أجاز بعض أهل العلم شهادة المرأة الواحدة في الرضاع.\nقال ابن حزم: صح عن ابن عباس وعثمان وعلى وابن عمر والحسن والزهري وربيعة ويحيى بن سعيد وأبي الزناد والنخعي وشريح وطاوس والشعبي (الحكم) (^٤).\n_________\n(^١) انظر: \"المغني\" ١٤/ ٤٧.\n(^٢) انظر: \"النوادر والزيادات\" ٨/ ٢٨٧.\n(^٣) \"شرح ابن بطال\" ٨/ ١٢.\n(^٤) في الأصل: (والحكم)، والمثبت من \"المحلى\" ٩/ ٤٠٠ ونصه: ..... وطاوس والشعبي الحُكم في الرضاع بشهادة امرأة واحدة اهـ.","vol":"16","page":478},{"text":"وفرق عثمان بشهادتها بين رجال ونسائهم، وذكر الشعبي ذلك عن القضاة جملة، وعن الأوزاعي: أقضي بشهادة امرأة واحدة قبل النكاح لا بعده.\nوعن الشافعي وأبي سليمان وأصحابنا: يقبل في الرضاع امرأة واحدة.\nوعن بعضهم: يجوز مع يمينها.\nقاله ابن عباس، وبعضهم قال: لا يجوز في الحكم ويفارقها في الورع.\nوأما شهادة القابلة وحدها في الاستهلال، فقال الزُّهري: مضت به السنة (^١).\nوبنحوه قال الشعبي وعطاء وأبو بكر وعمر وعلى بن أبي طالب (^٢)، قال ابن أبي شيبة: حدثنا حفص بن غياث، عن الشيباني وأبي حنيفة (و) (^٣) حماد (قالا) (^٤): تجوز شهادة قابلة واحدة.\nقال: أحدهما وإن كانت يهودية (^٥).\nتنبيهات:\nأحدها: قصة بلال والفضل، سلف بيانها واضحًا في الصلاة.\n_________\n(^١) بهامش الأصل بخط سبط: (قول التابعي من السنة كذا)، أنه موقوف، بل نُقل نص أن الصحابي إذا قال هذِه العبارة أيضًا موقوفًا. والصحيح عند المحدثين أنه من قول الصحابي لا التابعي).\n(^٢) \"المحلى\" ٩/ ٣٩٩ - ٤٠٠ بتصرف.\n(^٣) كذا في الأصل، وفي ابن أبي شيبة ٤/ ٣٣٥ (عن).\n(^٤) ورد فوق هذِه الكلمة كلمة (كذا)، وكأن الناسخ يستنكرها، ولكنه وجدها كذلك.\n(^٥) \"المصنف\" ٤/ ٣٣٥ (٢٠٧٠٩).","vol":"16","page":479},{"text":"ثانيها: قوله كذلك: (إِنْ شَهِدَ شَاهِدَانِ …) إلى آخره، قال الداودي: هو قول مالك، وحجته أن الشهود قد سمع ما سمعه بالألف ولم يسمعه بعضهم، وهذا إذا كان عن مجلس واحد، وقال مالك مرة أخرى: هو يكاذب بعض البينتين إذا ادعى المطلوب الأقل، فإن أنكر وقام الطالب بهما لم ينفعه واحدة منهما ولا يكون له شيء، وإن ادعى إحداهما أخذ بها، وقد أبى ذلك بعض الناس إذا قالت واحدة: ألف، والأخرى: مائة، ورآه تكاذبًا؛ لأن اللفظين مختلفان، وليس هذا بقول مالك، وأن ذلك قول بعض الناس ولو كان لفظًا متفقًا، فقال سحنون في شاهدين شهد أحدهما بأربعين والآخر بخمسة وأربعين فهما إن أدياها لم يجزها الحاكم، وذلك رأيه، قيل: هل يسع الشاهد أن يسقط [خمسة] (^١) ويشهد بأربعين؛ ليجيز الشهادة؟ قال: لا بأس به. قيل: فإن وجد الطالب من يشهد له بخمسة هل يسع الشاهد الذي أسقطها أن يشهد بها مع هذا؟ قال: نعم (^٢)، وإن كانت الشهادتان عن مجلس\nاستحق الزيادة، وهي الخمس فإنه مع ما سلف.\nالثالث: حديث عقبة احتج به غير واحد من المالكية على أن الرضاع لا توقيت فيه؛ لأنه لم يذكر فيه توقيتًا.\n_________\n(^١) زيادة يقتضيها السياق، من \"النوادر والزيادات\".\n(^٢) انظر: \"النوادر والزيادات\" ٨/ ٢٥٤.","vol":"16","page":480},{"text":"<span data-type='title' id=toc-1909>٥ - باب الشُّهَدَاءِ العُدُولِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] و﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ [البقرة: ٢٨٢]\n\n٢٦٤١ - حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّ عَبْدَ اللهِ بْنَ عُتْبَةَ قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ ﵁ يَقُولُ: إِنَّ أُنَاسًا كَانُوا يُؤْخَذُونَ بِالوَحْيِ فِي عَهْدِ رَسُولِ اللهِ - ﷺ -، وَإِنَّ الوَحْيَ قَدِ انْقَطَعَ، وَإِنَّمَا نَأْخُذُكُمُ الآنَ بِمَا ظَهَرَ لَنَا مِنْ أَعْمَالِكُمْ، فَمَنْ أَظْهَرَ لَنَا خَيْرًا أَمِنَّاهُ وَقَرَّبْنَاهُ، وَلَيْسَ إِلَيْنَا مِنْ سَرِيرَتِهِ شَيْءٌ، اللهُ يُحَاسِبُهُ فِي سَرِيرَتِهِ، وَمَنْ أَظْهَرَ لَنَا سُوءًا لَمْ نَأْمَنْهُ وَلَمْ نُصَدِّقْهُ، وَإِنْ قَالَ: إِنَّ سَرِيرَتَهُ حَسَنَةٌ. [فتح: ٥/ ٢٥١]\nذكر فيه عن عَبْد اللهِ بْنِ عُتْبَةَ (^١) قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ يَقُولُ: إِنَّ أُنَاسًا كَانُوا يُؤْخَذُونَ بالوَحْي فِي عَهْدِ رَسُولِ اللهِ - ﷺ -، وَإِنَّ الوَحْيَ قَدِ انْقَطَعَ، وَإِنَّمَا نَأْخُذُكُمُ الآَنَ بِمَاَ ظَهَرَ لَنَا مِنْ أَعْمَالِكُمْ، فَمَنْ أَظْهَرَ لَنَا خَيْرًا أَمِنَّاهُ وَقَرَّبْنَاهُ، وَلَيْسَ إِلَيْنَا مِنْ سَرِيرَتِهِ شَيْءٌ، اللهُ يُحَاسِبُهُ فِي سَرِيرَتِهِ، وَمَنْ أَظْهَرَ لَنَا سُوءًا لَمْ نَأْمَنْهُ وَلَمْ نُصَدِّقْهُ، وَإِنْ قَالَ لنا: إِنَّ سَرِيرَتَهُ حَسَنَةٌ.\nهذا الحديث من أفراده، والمرفوع منه إخبار عمر عما كان الناس يؤخذون به على عهد رسول الله - ﷺ -، وبقية الخبر بيان لما يستعمله الناس بعد انقطاع الوحي بوفاة رسول الله - ﷺ -، فينبغي -كما قال أبو الحسن القابسي- لكل من سمعه أن يحفظه ويتأدب به.\nوفيه: أن من ظهر منه الخير فهو العدل الذي يجب قبول شهادته.\nواختلفوا في ذلك: فقال النخعي: الذي لم يظهر به ريبة (^٢)، وهو\n_________\n(^١) ورد فوقها في الأصل: (سند متصل).\n(^٢) رواه عبد الرزاق ٨/ ٣١٩ (١٥٣٦١).","vol":"16","page":481},{"text":"قول أحمد وإسحاق (^١)، وفي \"المصنف\": حدثنا جرير، عن منصور، عن إبراهيم قال: العدل في المسلمين ما لم يطعن عليه في بطن ولا فرج (^٢).\nوفي موضع آخر: لا تجزئ في الطلاق شهادة ظنين ولا متهم (^٣).\nوقال الشعبي: تجوزُ شهادة المسلم ما لم يصب حدًّا أو يعلم عليه (خربة) (^٤) في دينه.\nوكان الحسن يجيز شهادة من صلى إلا أن يأتي الخصم بما يجرحه به.\nوعن حبيب قال: سأل عمر رجلًا عن رجل فقال: لا نعلم إلا خيرًا. قال: حسبك.\nوقال شريح: ادع وأكثر وأطنب وأت على ذلك بشهود عدول؛ فإنا قد أمرنا بالعدل وأت فسل عنه، فإن قالوا: (الله يعلم فالله يعلم) توقوا أن يقولوا: هو مريب، ولا تجوز شهادة مريب، وإن قالوا: علمناه عدلًا مسلمًا فهو إن شاء الله كذلك، وتجوز شهادته (^٥).\nوفي الدارقطني بإسناده أن عمر كتب إلى أبي موسى الأشعري: المسلمون عدول بعضهم على بعض إلا مجلودًا في حد أو مجربًا عليه شهادة زور أو ظنينًا في ولاء أو نسب (^٦).\n_________\n(^١) انظر: \"مسائل أحمد وإسحاق برواية الكوسج\" ٢/ ٣٨٧ (٣٩٠٢).\n(^٢) ابن أبي شيبة ٤/ ٤٢٨ (٢١٧٣٥).\n(^٣) ابن أبي شيبة ٤/ ٥٣٢ (٢٢٨٤٨).\n(^٤) كذا في الأصل، وفي \"مصنف ابن أبي شيبة\" (حوبة).\n(^٥) ابن أبي شيبة ٤/ ٤٢٨ - ٤٢٩.\n(^٦) \"السنن\" ٤/ ٣٠٧ (١٦) كتاب عمر ﵁ إلى أبي موسى الأشعري.","vol":"16","page":482},{"text":"ووهَّى ابن حزم هذا الكتاب وقال: رسالة مكذوبة (^١).\nوفي كتاب \"القضاء\" لأبي عبيد عنه: إذا حمد الرجل جاره، وذوو قرابته، ورفيقه من الناس فلا تشكُّوا في صلاحه.\nوقال ابن عبد البر: كل حامل علم معروف العناية به فهو عدل حتى يتبين جرحه؛ لقوله - ﷺ -: \"يحملُ هذا العلمَ مِن كُلِّ خَلَفٍ عدوله\" (^٢) جوده أحمد وخولف.\n_________\n(^١) \"المحلى\" ١/ ٥٩، ٩/ ٤٢٣، ٤٣١.\n(^٢) هذا الحديث روي مرسلًا وموصولًا.\nأما المرسل: فرواه ابن أبي حاتم في \"الجرح والتعديل\" ٢/ ١٧، والعقيلي في \"الضعفاء\" ٤/ ٢٥٦، وابن حبان في \"الثقات\" ٤/ ١٠، والبيهقي في \"الكبرى\" ١٠/ ٢٠٩، والخطيب في \"شرف أصحاب الحديث\" ص ٦٦ (٥٠)، وابن عبد البر في \"التمهيد\" ١/ ٥٩.\nمن طرق عن معان بن رفاعة عن إبراهيم بن عبد الرحمن العذري عن النبي - ﷺ -.\nقال أحمد: صحيح، معان بن رفاعة لا بأس به اهـ.\nوتعقبه ابن القطان فقال: خفي على أحمد من أمره ما علمه غيره، قال الدوري عن ابن معين: إنه ضعيف، وقال أبو حاتم: يكتب حديثه ولا يحتج به، وقال السعدي: ليس بحجة، وقال ابن عدي: عامة ما يرويه لا يتابع عليه، وقال أبو حاتم البستي: هو منكر الحديث يروي مراسيل كثيرة ويحدث عن المجاهيل بما لا يثبت، استحق الترك. اهـ.\nوقال عبد الحق: هو أحسن ما فيه -أي: الحديث المرسل- فيما أعلم. اهـ.\nوتعقبه ابن القطان فقال: إبراهيم بن عبد الرحمن العذري لا نعرفه البتة في شيء من العلم غير هذا، ولا أعلم أحدًا ممن صنف في الرجال ذكره، مع أن كثيرًا منهم ذكر مرسله هذا في مقدمة كتابه؛ كابن أبي حاتم والعقيلي وابن عدي ثم لم يذكروه في باب من اسمه إبراهيم فهو عندهم غاية المجهول. اهـ.\nانظر: \"شرف أصحاب الحديث\" ٦٧، \"الأحكام الوسطى\" ١/ ١٢١، \"بيان الوهم والإيهام\" ٣/ ٣٩ - ٤٠.\nقلت: وصل هذا الحديث البيهقي في \"الكبرى\" ١٠/ ٢٠٩ من طريق الوليد بن =","vol":"16","page":483},{"text":"وقال أبو عبيد في كتاب \"القضاء\": من ضيع شيئًا مما أمره الله به أو ركب شيئًا مما نهى عنه فليس بعدل؛ لقوله تعالى: ﴿إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالجِبَالِ﴾ [الأحزاب: ٧٢] الآية، الأمانة: جميع الفرائض اللازمة واللازم تركها.\nوعن أبي يوسف ومحمد والشافعي: من كانت طاعته أكثر من معاصيه وكان الأغلب عليه الخير -زاد الشافعي- والمروءة، ولم يأت كبيرة يجب فيها الحد أو ما يشبه الحد قبلت شهادته؛ لأنه لا يسلم أحد من ذنب، ومن أقام على معصية أو كان كثير الكذب غير مستتر به لم تجز شهادته (^١).\nوقال الطحاوي: لا يَخْلو ذكر المروءة أنْ يكونَ فيما يحل أو يحرم، فإن كانت فيما يحل فلا معنى لذكرها، وإن كانت فيما يحرم فهي من المعاصي، فالمراعاة هي إتيان الطاعة واجتناب المعصية (^٢).\n_________\n= مسلم عن إبراهيم بن عبد الرحمن قال: ثنا الثقة من أشياخنا.\nوأما الموصول: فروي عن أبي هريرة، وابن مسعود، وابن عمر، ومعاذ، وابن عمرو، وأبي أمامة، وجابر بن سمرة، وأسامة بن زيد.\nانظر: \"الضعفاء\" للعقيلي ١/ ٩، ١٠، \"مسند الشاميين\" ١/ ٣٤٤ (٥٩٩)، \"الكامل في الضعفاء\" ٣/ ٤٥٧ - ٤٥٨ (٥٩٣)، \"شرف أصحاب الحديث\" ص ٣٢، ٦٥، \"الجامع لأخلاق الرواي\" ١/ ١٢٨، \"التمهيد\" ١/ ٥٩، \"كشف الأستار\" ١/ ٨٦. قال الزين العراقي في \"التقييد والإيضاح\" ص ١٣٥.\nروي متصلًا -أي: الحديث المرسل- عن عليّ، وابن عمر، وأبي هريرة، وابن عمرو، وجابر بن سمرة، وأبي أمامة، وكلها ضعيفة لا يثبت منها شيء يقوي المرسل المذكور. اهـ.\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٣، \"مختصر المزني\" ٥/ ٢٥٦.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٢٤.","vol":"16","page":484},{"text":"وقال الداودي: العدلُ أن يكونَ مستقيمَ الأمرِ، مُؤديًا لفروضه، غيرَ مخالفٍ لأمرِ العدول في سيرَتِهِ وخلائقه، وغير كثير الخوض في الباطِلِ، ولايتهم في حديثه، ولم يطلع منه على كبيرة أصر عليها، وكثر ذلك في معاملته وصحبته في السفر، قال: وزعم أهل العراق أن العدالة المطلوبة هي إظهار الإسلام، مع سلامته من فسق ظاهر، ويطعن فيه خصمه فيتوقف في شهادته، حتى تثبت له العدالة.\nوهو ظاهر كلام عمر إلى أبي موسى وغيره، وقال الشافعي في \"الرسالة\": العدل هو العامل بطاعة الله، فمن رئي عاملًا بها فهو عدل، ومن عمل بخلافها كان خلاف العدل (^١).\nومنع القاضي أبو عبيد علي بن الحسين شاهدين تسارَّا في مجلسه، ونسبها في ذلك إلى قلة الأدب، قال: ولا مروءة مع قلة الأدب.\nوعن أبي ثور: من كان أكثر أمره الخير، وليس بصاحب خربة في دين ولا مصرٍّ على ذنب وإن صغر قُبل وكان مستورًا، وكل من كان مقيمًا على ذنبٍ وإنْ صغر لم تُقبلْ شهادته.\nوقال أبو عبيد: أما أصحاب الأهواء فأكثر من يقتدى به على إسقاط شهادة أهلها، منهم: مالك وسفيان، وقد كان بعض قضاة العراق يرى إجازتها إذا كان أصحابها فيما سوى ذلك عدولًا، ويذهب إلى أنها منهم تدين، وليس يفسق إلا الخطابية (^٢).\nوالذي عندنا أن البدع والأهواء نوع واحد في الضلال، كما قال ابن مسعود: وكل بدعة ضلالة (^٣).\n_________\n(^١) \"الرسالة\" ص ٣٤.\n(^٢) انظر: \"اختلاف الفقهاء\" للمروزي ص ٥٦٣.\n(^٣) جاء في ذلك عن ابن مسعود حديث مرفوع رواه ابن ماجه (٤٦).","vol":"16","page":485},{"text":"فلا نرى أن يقبل لأحد منهم شهادة إذا ظهر فيها غلوه وميله عن السنة، قلنا ذلك للآثار المتواترة فيهم، وفي حديث مرفوع وإن لم يكن له إسناد: \"مَنْ وقَّر صاحبَ بدعةٍ فقد أعانَ على هدمِ الإسلام\" (^١).\nفأي توقير أكبر من أن يكون مقبول الشهادة مؤتمنًا على دماء المسلمين وفروجهم.\n_________\n(^١) رواه ابن عدي في \"الكامل\" ٣/ ١٦٩، الطبراني في \"الأوسط\" ٧/ ٣٥ (٦٧٧٢) والهروي في \"ذم الكلام\" ٤/ ١٥٧ - ١٥٩ (٩٣٨)، وابن الجوزي في \"الموضوعات\" ١/ ٤٤٤ من طرق عن عائشة.\nقال ابن حبان في \"الضعفاء\" ١/ ٢٣٦، وابن الجوزي في \"الموضوعات\" ١/ ٤٤٥: موضوع اهـ. وقال العراقي في \"تخريج أحاديث الإحياء\" ١/ ٤٣٢ (١٦٤٨): ضعيف. اهـ.\nورواه الطبراني في \"الكبير\" ٢٠/ ٩٦ (١٨٨)، و\"مسند الشاميين\" ١/ ٢٣٣ (٤١٣) وأبو نعيم في \"الحلية\" ٦/ ٩٧، والهروي في \"ذم الكلام\" ٤/ ١٦٢ (٩٣٩) عن معاذ.\nقال الهيثمي في \"المجمع\" ١/ ١٨٨: فيه بقية وهو ضعيف. اهـ.\nوقال الألباني في \"الضعيفة\" ٤/ ٣٤٣: سنده قوي لو سلم من الانقطاع بين خالد بن معدان ومعاذ اهـ.\nورواه أبو نعيم في \"الحلية\" ٥/ ٢١٨، وابن الجوزي في \"الموضوعات\" ١/ ٤٤٤ (٥٢٥) عن عبد الله بن بسر. قال ابن الجوزي: موضوع. اهـ. وضعفه الألباني في \"ضعيف الجامع\" (٥٨٧٧).\nورواه ابن عدي في \"الكامل\" ٢/ ٢٤٩، وابن الجوزي في \"الموضوعات\" ١/ ٤٤٣ - ٤٤٤ (٥٢٤) عن ابن عباس. قال ابن الجوزي: موضوع.\nورواه البيهقي في \"الشعب\" ٧/ ٦١ (٩٤٦٤)، والهروي في \"ذم الكلام\" ٤/ ١٦٤ (٩٤١) عن إبراهيم بن ميسرة مرسلًا.\nقال الألباني في تعليقه على \"المشكاة\" ١/ ٦٦ (١٨٩): ضعيف. اهـ.\nورواه الهروي في \"ذم الكلام\" ٤/ ١٦٤ - ١٦٥ (٩٤٢، ٩٤٣، ٩٤٤) عن إبراهيم ابن ميسرة، ومحمد بن مسلم، وابن عيينة موقوفًا عليهم.\nقلت: وبالجملة فالحديث ضعفه الألباني في \"الضعيفة\" ٤/ ٣٤٠ - ٣٤٣ (١٨٦٢).","vol":"16","page":486},{"text":"فرع:\nقال مالك ومحمد بن الحسن والشافعي: لا يقبل في الجرح والتعديل أقل من رجلين (^١). وقال أبو حنيفة وأبو يوسف: يقبل فيهما واحد (^٢).\nقلت: وصححه المحدثون؛ لأن العدد لم يشترط في قبول الخبر، فلم يشترط في جرح رواته وتعديله بخلاف الشهادة.\nوقال أبو عبيد: روي ذلك عن شريح.\nوقال أبو عبيد: أدنى التزكية ثلاثة فصاعدًا لحديث قبيصة في الزكاة، فإذا كان لا يقنع في السؤال عن حال الرجل في نفسه بأقل من ثلاثة، فحاله في إمارات الناس أشد وقد قال - ﵇ - لرجل سأله: يا رسول الله، كيف أعلم أني إذا أحسنت أني قد أحسنت؟ \"إذا قال جيرانُك أحسنتَ فقد أحسنت\" (^٣) قال أبو عبيد: فلا أرى النبي - ﷺ - رضي بدون إجماع الجيران على الثناء.\nفرع:\n[إذا] (^٤) اجتمع الجرح والتعديل، فالجرح أولى، وممن نص عليه مالك وابن نافع، وفي رواية أشهب عنه: ينظر إلى أعدل البينتين فيقضى بها.\n_________\n(^١) بهامش الأصل بخط سبط: (أي في الجرح والتعديل عند الحكام).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٢، \"المنتقى\" ٥/ ١٩٤، \"الأم\" ٧/ ٢٩.\n(^٣) رواه ابن ماجه (٤٢٢٢)، وابن حبان (٥٢٦)، والبيهقي في \"الكبرى\" ١٠/ ١٢٥ (٢٠٣٩٦)، والطبراني في \"الكبير\" ١٠/ ١٩٣ (١٠٤٣٣)، وقال الهيثمي في \"المجمع\" ١٠/ ٢٧١: رواه الطبراني ورجاله رجال الصحيح، وصححه الألباني في \"الصحيحة\" (١٣٢٧).\n(^٤) ليست في الأصل، وما أثبتناه مناسب للسياق.","vol":"16","page":487},{"text":"حجة الأول ما يأتي من تصديق الجارحين للمعدلين، وإخبارهم بما انفردوا به دونهم، وكذلك لو كثر عدد المعدلين على عدد الجارحين كان قول الجارحين أولى، وهو قول الجمهور (^١).\nفرع:\nالجرح لا يقبل إلا مبينًا بخلاف التعديل (^٢)، قال المهلب: وفي الحديث دليل أن سلف الأمة كانوا على العدالة بشهادة الله تعالى لهم أنهم خير أمة أخرجت للناس.\nوقال الحسن البصري وغيره وذكره ابن شهاب: إنَّ القضاةَ فيما مضى كانوا إذا شهد عندهم الشاهد قالوا: قد قبلناهُ لدينه.\nوقالوا للمشهود عليه: دونك بجرح؛ لأن الجرحة كانت فيهم شاذة، فعلى هذا كان السلف ثم حدث في الناس غير ذلك.\nقال ابن بطال: واتفق مالك والكوفيون والشافعي على أن الشهود اليوم على الجرح؛ حتى تثبت العدالة، قال أبو حنيفة: إلا شهود النكاح فإنهم على العدالة.\nوهذا قول لا سلف فيه ولا دليل عليه، ولو عكس عليه هذا القول لم يكن أحد القولين أولى بالحكم من صاحبه.\nوحجة الفقهاء أن الشهود على الجرح قوله تعالى: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] و﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ [البقرة: ٢٨٢] فخاطب الحكام ألا يقبلوا إلا من كان بهذِه الصفة، ودل القرآن أن في الناس غير مرضي ولا عدل، فكذلك يكلف الطالب إذا جهل\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٢٨٧، \"شرح ابن بطال\" ٨/ ٢٦.\n(^٢) في هامش الأصل: على الصحيح.","vol":"16","page":488},{"text":"القاضي أحوال الشهود أن يعدلوا عنده (^١).\nفائدة:\nقول عمر: (إِنَّ أُنَاسًا كَانُوا يُؤْخَذُونَ بِالوَحْيِ) إلى آخره. كان الناس في الزمن الأول على العدالة، حتى ظهر منهم خلافها، فالتمس منهم إذن العدالة، وقد ترك بعض ذلك في زمن عمر، فقال له رجل: أنبئك بأمر لا رأس له ولا ذنب. فقال: وما ذاك؟ قال: شهادة الزور ظهرت في أرضنا. قال عمر: في زماني وفي سلطاني لا والله لا يؤسر رجل بغير العدول (^٢).\nفرع:\nقال ابن التين: التعديل إنما يكون سرًّا لا اختلاف فيه أنه يجزئ، واختلف هل يجتزئ بتعديل العلانية دونه؟\nقال سحنون: ولا يقبل تعديل الأبْله وليس كل من تقبل شهادته يجوز تعديله ولا يعدل إلا الفطن المهر الناقد الذي لا يخدع في عقله ولا يستزل في رأيه بحال (^٣)، واختلف: هل من شرط العدل أن يكون ذا مروءة أو لا يكون؟ يقرأ بالألحان أو يمتنع من حضور جمعة واحدة لغير عذر؟ (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٥.\n(^٢) رواه مالك في \"الموطأ\" برواية يحيى ص ٤٤٨، والبيهقي في \"الكبرى\" ١٠/ ١٦٦.\n(^٣) انظر: \"المنتقى\" ٥/ ١٩٥.\n(^٤) بهامش الأصل: بلغ في التاسع بعد السبعين. كتبه مؤلفه.","vol":"16","page":489},{"text":"<span data-type='title' id=toc-1910>٦ - باب تَعْدِيلِ كَمْ يَجُوزُ</span>؟\n٢٦٤٢ - حَدَّثَنَا سُلَيْمَانُ بْن حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ ﵁ قَالَ: مُرَّ عَلَى النَّبِيِّ - ﷺ - بِجَنَازَةٍ، فَأَثْنَوْا عَلَيْهَا خَيْرًا، فَقَالَ: \"وَجَبَتْ\". ثُمَّ مرَّ بِأُخْرى، فَأَثْنَوْا عَلَيْهَا شَرًّا -أَوْ قَالَ غَيْرَ ذَلِكَ- فَقَالَ: \"وَجَبَتْ\". فَقِيلَ: يَا رَسُولَ اللهِ، قلْتَ لهذا: وَجَبَتْ، ولهذا: وَجَبَتْ؟ قَالَ: \"شَهَادَةُ القَوْمِ، المُؤْمِنُونَ شُهَدَاءُ اللهِ فِي الأَرْضِ\". [انظر: ١٣٦٧ - مسلم: ٩٤٩ - فتح: ٥/ ٢٥٢]\n\n٢٦٤٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي الفُرَاتِ، حَدَّثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ أَبِي الأَسْوَدِ قَالَ: أَتَيْتُ المَدِينَةَ وَقَدْ وَقَعَ بِهَا مَرَضٌ، وَهُمْ يَمُوتُونَ مَوْتًا ذَرِيعًا، فَجَلَسْتُ إِلَى عُمَرَ ﵁، فَمَرَّتْ جِنَازَةٌ، فَأُثْنِيَ خَيْرٌ، فَقَالَ عُمَرُ: وَجَبَتْ. ثُمَّ مُرَّ بِأُخْرَى، فَأُثْنِيَ خَيْرًا، فَقَالَ: وَجَبَتْ. ثُمَّ مُرَّ بِالثَّالِثَةِ، فَأُثْنِيَ شَرًّا، فَقَالَ: وَجَبَتْ. فَقُلْتُ: مَا وَجَبَتْ يَا أَمِيرَ المُؤْمِنِينَ؟ قَالَ: قُلْتُ كَمَا قَالَ النَّبِيُّ - ﷺ -: \"أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ أَدْخَلَهُ اللهُ الجَنَّةَ\". قُلْنَا: وَثَلَاثَةٌ؟ قَالَ: \"وَثَلَاثَةٌ\". قُلْتُ: وَاثْنَانِ؟ قَالَ: \"وَاثْنَانِ\". ثُمَّ لَمْ نَسْأَلْهُ عَنِ الوَاحِدِ. [انظر: ١٣٦٨ - فتح: ٥/ ٢٥٢]\nذكر حديث أنس: مُرَّ بِجَنَازَةٍ، فَأَثْنَوْا عَلَيْهَا خَيْرًا، فَقَالَ: \"وَجَبَتْ\" .. الحديث.\nوحديث عمر: \"أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ … \" الحديث. وقد سلفا في الجنائز في باب: ثناءَ الناسِ على الميتِ (^١).\nومعنى: (موتًا ذريعًا): كثيرًا.\nوقوله: (فأُثْنِي شرًّا) قال الداودي: إنما جاز هذا في الموتى أن تذكر مساوئهم؛ لقوله - ﷺ -: \"مُسْتَرِيحٌ وَمُسْتَرَاحٌ مِنْهُ\" (^٢). قال تعالى:\n_________\n(^١) سلفا برقمي (١٣٦٧)، (١٣٦٨).\n(^٢) سيأتي رقم (٦٥١٢) كتاب: الرقاق، باب: سكرات الموت، ومسلم (٩٥٠) كتاب: الجنائز، باب: ما جاء في مستريح ومستراح منه.","vol":"16","page":490},{"text":"﴿لَا يُحِبُّ اللهُ الجَهْرَ بِالسُّوءِ مِنَ القَوْلِ إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨]، فكان هؤلاء ممن ظلم، قال: ولا يكون بقرب موته، ولا ينبغي إلا ذلك؛ فيدخل في الحديث الآخر في سب الموتى. وقيل: كان هذا الميت مجاهرًا.\nوقيل: إنه ليس بمخالف لحديث: \"نكبوا حتى ذي قبر\" (^١). لأنه لم يقبر بعد.\nومعنى: \"وَجَبَتْ\" أي: الجنة وكذا النار، إلا أن يغفر الله.\nوهذا في ثناء العدول إذا أراد الله بأحد خيرًا أو سوءًا يقيض له من يشهد بذلك من الصالحين عند موته، وقد أسلفنا اختلاف العلماء في عدد من يجوز تعديله.\nوحديث عمر حجة لمن عدد، واحتج الطحاوي لذلك، فقال: لما لم ينفذ الحكم إلا برجلين، فكذا الجرح والتعديل، ولما كان من شرط المزكي والجارح العدالة؛ وجب أن يكون من شرطهما العدد.\nواتفقوا (^٢) على أنه لو عدل رجلان وجرح واحد أن التعديل أولى، فلو كان الواحد مقبولًا لما صح التعديل مع جرح الواحد (^٣).\nواتفقوا لو استوى الجرح والتعديل أن الجرح أولى أن يعمل به من التعديل، وهو قول مالك في \"المدونة\".\n_________\n(^١) لم أقف على تخريجه. وقد ذكره ابن بطال في \"شرحه\" ٣/ ٣٥٤ لكن بلفظ: \"أمسكوا عن ذي قبر\".\n(^٢) بهامش الأصل بخط سبط: إذا جرَّح واحد وعدَّل جماعة فالقول قول الواحد إذا بين السبب، والذي حكى عليه الاتفاق إنما هو قول، وهو: إن العبرة بقول الأكثر.\n(^٣) \"مختصر اختلاف العلماء\" ٣/ ٣٣٢.","vol":"16","page":491},{"text":"والحجة لذلك أن الجرح باطن والعدالة ظاهر، والجارح يصدق المعدل ويقول: قد علمت من حاله مثل ما علمت أنت، وانفردت أنا بعلم ما لم تعلم أنت من أمره. بعلم انفردت به: لا ينافي خبر المعدل، وخبر المعدل لا ينفي صدق الجارح فوجب أن يكون الجرح أولى من التعديل (^١).\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٨/ ٢٥ - ٢٦ بتصرف، وانظر لمزيد بيان ٣/ ٣٥٤ - ٣٥٥ حيث الموضع الأول للحديث.","vol":"16","page":492},{"text":"<span data-type='title' id=toc-1911>٧ - باب الشَّهَادَةِ عَلَى الأَنْسَابِ، وَالرَّضَاعِ المُسْتَفِيضِ، وَالمَوْتِ القَدِيمِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"أَرْضَعَتْنِي وَأَبَا سَلَمَةَ ثُوَيْبَةُ\". وَالتَّثَبُّتِ فِيهِ.\n\n٢٦٤٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا الحَكَمُ، عَنْ عِرَاكِ بْنِ مَالِكٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂ قَالَتِ: اسْتَأْذَنَ عَلَيَّ أَفْلَحُ فَلَمْ آذَنْ لَهُ، فَقَالَ: أَتَحْتَجِبِينَ مِنِّي وَأَنَا عَمُّكِ؟! فَقُلْتُ: وَكَيْفَ ذَلِكَ؟ قَالَ: أَرْضَعَتْكِ امْرَأَةُ أَخِي بِلَبَنِ أَخِي. فَقَالَتْ: سَأَلْتُ عَنْ ذَلِكَ رَسُولَ اللهِ - ﷺ -، فَقَالَ: \"صَدَقَ أَفْلَحُ، ائْذَنِي لَهُ\". [٤٧٩٦، ٥١٠٣، ٥١١١، ٥٢٣٩، ٦١٥٦ - مسلم: ١٤٤٥ - فتح: ٥/ ٢٥٣]\n\n٢٦٤٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ - فِي بِنْتِ حَمْزَةَ: \"لَا تَحِلُّ لِي، يَحْرُمُ مِنَ الرَّضَاعِ مَا يَحْرُمُ مِنَ النَّسَبِ، هِيَ بِنْتُ أَخِي مِنَ الرَّضَاعَةِ\". [٥١٠٠ - مسلم: ١٤٤٧ - فتح: ٥/ ٢٥٣]\n\n٢٦٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ -- أَخْبَرَتْهَا أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ عِنْدَهَا، وَأَنَّهَا سَمِعَتْ صَوْتَ رَجُلٍ يَسْتَأْذِنُ فِي بَيْتِ حَفْصَةَ. قَالَتْ عَائِشَةُ فَقُلْتُ: يَا رَسُولَ اللهِ، أُرَاهُ فُلَانًا. لِعَمِّ حَفْصَةَ مِنَ الرَّضَاعَةِ. فَقَالَتْ عَائِشَةُ: يَا رَسُولَ اللهِ، هَذَا رَجُلٌ يَسْتَأْذِنُ فِي بَيْتِكَ. قَالَتْ: فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أُرَاهُ فُلَانًا\". لِعَمِّ حَفْصَةَ مِنَ الرَّضَاعَةِ. فَقَالَتْ: عَائِشَةُ لَوْ كَانَ فُلَانٌ حَيًّا -لِعَمِّهَا مِنَ الرَّضَاعَةِ- دَخَلَ عَلَيَّ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"نَعَمْ، إِنَّ الرَّضَاعَةَ تُحَرِّمُ مَا يَحْرُمُ مِنَ الوِلَادَةِ\". [٣١٠٥، ٥٠٩٩ - مسلم: ١٤٤٤ - فتح: ٥/ ٢٥٣]\n\n٢٦٤٧ - حَدَّثَنَا مُحَمَّدُ بْن كَثِيرٍ أَخْبَرَنَا سُفْيَان، عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ أَنَّ عَائِشَةَ ﵂ قَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَعِنْدِي رَجُلٌ، قَالَ: \"يَا عَائِشَةُ، مَنْ هذا\". قُلْتُ: أَخِي مِنَ الرَّضَاعَةِ. قَالَ: \"يَا عَائِشَةُ،","vol":"16","page":493},{"text":"انْظُرْنَ مَنْ إِخْوَانُكُنَّ، فَإِنَّمَا الرَّضَاعَةُ مِنَ المَجَاعَةِ\". تاَبَعَهُ ابن مَهْدِيٍّ، عَنْ سُفْيَانَ. [٥١٠٢ - مسلم: ١٤٥٥ - فتح: ٥/ ٢٥٤].\nذكر فيه حديث عائشة: اسْتَاذَنَ عَلَيَّ أَفْلَحُ … الحديث.\nوحديث ابن عباس قَالَ: قَالَ النَّبِيُّ - ﷺ - فِي (بِنْتِ) (^١) حَمْزَةَ: \"لَا تَحِلُّ لِي، يَحْرُمُ مِنَ الرَّضَاعِة مَا يَحْرُمُ مِنَ النَّسَبِ، وهِيَ ابنة أَخِي مِنَ الرَّضَاعَةِ\".\nوحديث عائشة: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وعِنْدِي رَجُلٌ يَسْتَأْذِنُ فِي بَيْتِ. حَفْصَةَ. فَقَالَتْ عَائِشَةُ: يَا رَسُولَ اللهِ، هذا رَجُلٌ يَسْتَأْذِنُ فِي بَيْتِكَ. قَالَتْ: فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أُرَاهُ فُلَانًا\". لِعَمِّ حَفْصَةَ مِنَ الرَّضَاعَةِ .. الحديث، وفي آخره: \"إِنَّ الرَّضَاعَةَ تُحَرِّمُ مَا يَحْرُمُ مِنَ الوِلَادَةِ\".\nوحديث عائشة: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَعِنْدِي رَجُلٌ، قَالَ: \"يَا عَائِشَةُ، مَنْ هذا؟ \". قُلْتُ: أَخِي مِنَ الرَّضَاعَةِ. فقَالَ: \"يَا عَائِشَةُ، انْظُرْنَ مَنْ إِخْوَانُكُنَّ، فَإِنَّمَا الرَّضَاعَةُ مِنَ المَجَاعَةِ\". تَابَعَهُ ابن مَهْدِيٍّ، عَنْ سُفْيَانَ.\nالشرح:\nالتعليق الأول أسنده فيما سيأتي (^٢)، وحديث عائشة الأول أخرجه مسلم والأربعة (^٣)، والمتابعة الأخيرة أخرجها مسلم، عن زهير بن حرب، عن ابن مهدي، عن سفيان به (^٤).\n_________\n(^١) ذكر فوق هذِه الكلمة: في نسخة (ابنة).\n(^٢) سيأتي برقم (٥١٠٣) كتاب: النكاح، باب: لبن الفحل.\n(^٣) مسلم (١٤٤٥) كتاب: الرضاع، باب: تحريم الرضاعة من ماء الفحل، أبو داود (٢٠٥٧)، والترمذي (١١٤٨)، والنسائي ٦/ ٩٩، وابن ماجه (١٩٤٨).\n(^٤) مسلم (١٤٥٥) كتاب: الرضاع، باب: إنما الرضاعة من المجاعة.","vol":"16","page":494},{"text":"ومعنى الباب أن ما صحَّ من الأنساب والموت والرضاع بالاستفاضة، وثبت علمه بالنفوس وارتفعت فيه الريب والشك أنه لا يحتاج فيه إلى معرفة لعدد الذين ثبت لهم علم ذلك، ولا يحتاج إلى معرفة الشهود؛ ألا ترى أن الرضاع الذي في هذِه الأحاديث كلها كان في الجاهلية وكان مستفيضًا معلومًا عند القوم الذين وقع الرضاع فيهم، وثبتت به الحرمة والنسب في الإسلام، وتجوز عند مالك والكوفيين والشافعي الشهادة بالسماع المستفيض في النسب والموت القديم والنكاح (^١)، وقال الطحاوي: أجمعوا أن شهادة السماع تجوز في النكاح دون الطلاق (^٢) ويجوز عند مالك والشافعي الشهادة على ملك الدار بالسماع، زاد الشافعي: والثوب أيضًا، ولا يجوز ذلك عند الكوفيين (^٣).\nقال مالك: لا تجوز الشهادة على ملك الدار بالسماع على خمس سنين، ونحوها، إلا فيما يكثر من السنين. وهو بمنزلة سماع الولاء، قال ابن القاسم: وشهادة السماع إنما هي فيما أتت عليه أربعون أو خمسون سنة (^٤).\nقال مالك: وليس أحد يشهدُ على أحباس الصحابة إلا على السماع (^٥).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٣٣٨، \"المعونة\" ٢/ ٤٥٤، \"روضة الطالبين\" ١١/ ٢٦٦ - ٢٦٧.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٧٨.\n(^٣) انظر: \"مختصر الطحاوي\" ص ٣٣٨، \"المدونة\" ٤/ ٨٩، \"مختصر المزني\" ٥/ ٢٤٩.\n(^٤) انظر: \"المدونة\" ٤/ ٩٠، \"شرح ابن بطال\" ٨/ ١٤.\n(^٥) انظر: \"المدونة\" ٤/ ٨٩.","vol":"16","page":495},{"text":"قال عبد الملك: أقل ما يجوز في الشهادة على السماع أربعة شهداء من أهل العدل أنهم لم يزالوا يسمعون أن هذِه الدار صدقة على بني فلان محبسة عليهم مما تصدق به فلان ولم يزالوا يسمعون أن فلانًا مولى فلان قد تواطأ ذلك عندهم وفشا من كثرة ما سمعوه من العدول وغيرهم ومن المرأة والخادم والعبد (^١).\nواختلف فيما يجوز من شهادة النساء في هذا الباب: فقال مالك: لا يجوز في الأنساب والولاء شهادة النساء مع الرجال.\nوهو قول الشافعي وإنما يجوز مع الرجال في الأموال خاصة أو متفردات في الاستهلال وما لا يطلع عليه الرجال من أمور النساء، وأجاز الكوفيون شهادة رجل وامرأتين في الأنساب (^٢).\nوأما الرضاع فيجوز فيه شهادة امرأتين دون رجل، وستعرف مذاهبهم في كتاب الرضاع إن شاء الله تعالى.\nتنبيهات:\nأحدها: اختلف في (أفلح) هذا فقيل: ابن أبي القعيس.\nقال ابن عبد البر: وقيل: أبو القعيس.\nوقيل: أخو أبي القعيس. وأصحهما ما قال مالك ومن تابعه: عن ابن شهاب، عن عروة، عن عائشة السالف (^٣)، ويقال: إنَّه من الأشعريين، وقد قيل: إن أبا القعيس اسمه الجعد ويقال: الأفلح يكنى أبا الجعد، وقيل: اسم أبي القعيس: وائل بن أفلح (^٤) وعند ابن\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ١٤، \"جامع الأمهات\" ص ٣٠٧.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٤٥، \"المدونة\" ٤/ ٨٤، \"الأم\" ٧/ ٤٣.\n(^٣) \"الموطأ\" برواية يحيى ص ٣٧٢.\n(^٤) انظر: \"الاستيعاب\" ١/ ١٩٢ - ١٩٣ (٦٨).","vol":"16","page":496},{"text":"الحذاء: قيل: أفلح بن أبي الجعد، رواه عبد الرزاق (^١) وقيل أيضًا: عمي أبو الجعد وفي \"صحيح الإسماعيلي\": أفلح بن قعيس أو ابن أبي القعيس.\nوقال ابن الجوزي، عن هشام بن عروة: إنما هو أبو القعيس أفلح.\nوليس بصحيح، إنما هو أبو الجعد أخو أبو القعيس وقال القابسي: لعائشة عمَّان؛ الأول هذا، والثاني ارتضع هو وأبو بكر من امرأة واحدة.\nوقيل هما عم واحد (^٢)، ورجح القاضي عياض الأول فقال: إنه أشبه؛ لأنه لو كان واحدًا لفهمت حكمه من المرة الواحدة ولم تحتجب منه بعد (^٣).\nفإن قلت: فإذا كانا عمين فكيف سألت عن الميت بقولِها: لو كان فلان حيًّا دخل عليها لعمها، فقال - ﷺ -: \"إِنَّ الرَّضَاعَةَ … \" إلى آخره، واحتجبت عن الآخر أخي أبي القعيس حتى أعلمها رسول الله - ﷺ -، قيل: يحتمل أن أحدهما كان عمًّا من أحد الأبوين منهما أو عمًّا أعلى والآخر أدنى، أو نحو ذلك من الاختلاف فخافت أن تكون الإباحة مُختصة بصاحب الوصف المسئول عنه أولًا، أو يُحتمل- كما قال القرطبي: أنها نسيت القصة الأولى فأنشأت سؤالًا آخر، [أو] (^٤) جوزت تبديل الحُكْم، وهو حجة لمن يرى أن لبن الفحل يحرم، وهم الجمهور من الصحابة وغيرهم (^٥).\n_________\n(^١) الذي وقع في \"المصنف\" ٧/ ٤٧٢ (١٣٩٣٧): أفلح بن أبي القعيس، وفي ٧/ ٤٧٣ (١٣٩٣٩): عمي من الرضاعة أبو الجعد.\n(^٢) انظر: \"المفهم\" ٤/ ١٧٦ - ١٧٧.\n(^٣) \"إكمال المعلم\" ٤/ ٦٢٧.\n(^٤) في (الأصل: (و)، والمثبت من \"المفهم\".\n(^٥) \"المفهم\" ٤/ ١٧٧، ١٧٩.","vol":"16","page":497},{"text":"قال القاضي عياض: لم يقل أحدٌ بسقوط حرمته إلا أهل الظاهر وابن علية (^١)، وفيما ذكره نظر ستعرفه في النكاح.\nووجه الاستدلال من حديث عائشة أنه - ﵇ - أثبت لأَفْلح عمومة عائشة، وإنما ارتضعت من لبن امرأة أبي القعيس؛ لأن أبا القعيس قد صار أباها.\nومنهم من قال هما عمان؛ لأن سؤالها كان مرتين وفي زمنين (^٢). وقال النووي: يحتمل أن أحدهما كان عمًّا من أحد الأبوين أو عمًّا أعلى والآخر أدنى، فخافت أن تكون الإباحة مختصة بصاحب الوصف المسئول عنه أولًا (^٣).\nوالمحفوظ عند الحفاظ أن عمها من الرضاعة هو أفلح أخو أبي القعيس، وكنية أفلح: أبو الجعد.\nالثاني: عند أبي حنيفة لا يجوز للشاهد أن يشهد بشيء لم يعاينه إلا النسب والموت والنكاح والدخول وولاية القاضي، فإنه يسعه أن يشهد بهذِه الأشياء إذا أخبره بهما من يثق به. قال في \"الهداية\": هذا استحسان والقياس ألا يجوز فيها؛ لأن الشهادة مشتقة من المشاهدة، ويجوز للشاهد في الأوائل أن يشهد بالإشهار -وذلك بالتواتر- أو بخبر من يشق به، إما أن يكونا رجلين أو رجل وامرأتان، وقيل: في الموت يكفي إخبار واحد وواحدة، وينبغي أن يطلق الشهادة ولا يفسرها.\n_________\n(^١) \"إكمال المعلم\" ٤/ ٦٢٩.\n(^٢) انظر: \"المفهم\" ٤/ ١٧٧، ١٧٩.\n(^٣) \"شرح النووي\" ١٠/ ٢١.","vol":"16","page":498},{"text":"أما إذا فسر للقاضي أنه يشهد بالتسامع لم تقبل شهادته وإن رأى إنسانًا جلس مجلس القضاء فدخل عليه خصوم حل له أن يشهد على كونه قاضيًا، وكذا إذا رأى رجلًا وامرأة يسكنان بيتًا وينبسط كل واحد إلى الآخر انبساط الأزواج.\nوعن أبي يوسف: يجوز في الولاء.\nوعن محمد: يجوز في الوقف (^١).\nوقال أبو عبد الرحمن محمد بن محمد العتقي: الشهادة على النسب المشهور بالسماع جائزة عند جميع الفقهاء، وما أعلم أحدًا ممن يحفظ عنه من أهل العلم منع من ذلك.\nالثالث: فيه إثبات لبن الفحل كما سلف، قال مالك في \"المبسوط\":\nنزل ذلك برجال واختلف الناس عليهم، فأما محمد بن المنكدر وابن أبي خيثمة ففارقوا نساءهم، وسائر الفقهاء على التحريم. واختلف فيهم عبد الله بن عمر وابن الزبير وعائشة. قال مالك في \"الموطأ\": كانت عائشة تُدخل عليها من أرضعته أخواتها وبنات أخيها، ولا تدخل من أرضعته نساء إخوتها (^٢).\nوقولها: (فلم آذن له)، وفي الرواية التي بعدها: (لو كان فلان حيًّا -لعمها من الرضاعة- دخل عليَّ)، في الأول أنه حي، وفي الثاني أنه ميت، وقد أسلفنا أن لها عمين.\nواعترض ابن التين فقال: نص الحديث خلاف ما قاله الشيخ أبو الحسن لقوله: أرضعتك امرأة أخي بلبن أخي؛ فالعم من الرضاعة\n_________\n(^١) \"الهداية\" ٣/ ١٣٣ - ١٣٤.\n(^٢) \"الموطأ\" برواية يحيى ٣٧٣ - ٣٧٤.","vol":"16","page":499},{"text":"ثلاثة: أج [الأب] (^١) من الرضاعة لا النسب، أخ من الأب من الرضاعة والنسب كأفلح، أب من الرضاعة له أخٌ من الرضاعة.\nوفيه: أن الرضاع لا توقيت فيه، وهو قول جماعة من المالكية (^٢).\nوقوله: \"يَحْرُمُ مِنَ الرَّضَاعةِ مَا يَحْرُمُ مِنَ النَّسَبِ\" لفظٌ عام لا يستثنى منه شيء، كما أوضحناه في \"شرح العمدة\" (^٣) وكتب الفروع، وما استثنى لا يرد عنه عند التأمل.\nوقوله: (\"إنما الرضاعة من المجاعة\"). ظاهر في عدم تحريم المصة والمصتين؛ لأنها لا تسد الجوع، ولا تقوي البدن، إنما يقويه خمس رضعات، وقالت عائشة وحفصة: عشر (^٤).\nوقال ابن مسعود وأبو ثور: ثلاث (^٥).\nوقال مالك: واحدة (^٦).\n_________\n(^١) زيادة يقتضيها السياق ليست في الأصول.\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ٧٣، \"المنتقى\" ٤/ ١٥٤.\n(^٣) \"الإعلام\" ٩/ ٩ - ١١.\n(^٤) رواهما مالك في \"الموطأ\" برواية يحيى ص ٣٧٣، وروى مسلم (١٤٥٢) كتاب الرضاع، باب: التحريم بخمس رضعات، عن عائشة أنها قالت: كان فيما أنزل من القرآن (عشر رضعات معلومات يحرمن)، ثم نسخن بخمس معلومات، فتوفي رسول الله - ﷺ - وهن فيما يقرأ.\n(^٥) ذكر ابن المنذر في \"الإشراف\" ١/ ٩٢ عن ابن مسعود روايتين: الأولى: يحرم قليله وكثيره.\nالثانية: أنه لا تحرم الرضعة ولا الرضعتان. وذكر في ١/ ٩٣ أن أبا عبيد وأبا ثور قالا: تحرم ثلاث رضعات. اهـ.\n(^٦) \"الموطأ\" برواية يحيى ص ٣٧٤ حيث قال: الرضاعة قليلها وكثيرها في الحولين تحرم. اهـ.","vol":"16","page":500},{"text":"وبعضهم أَوَّلَ قوله: (\"إنما الرضاعة من المجاعة\") على رضاعة الكبير، وأخذت عائشة برضاع الكبير، وخالفها سائر أمهات المؤمنين، ورأوه خاصًّا بسالم.\nواختلف في آخر وقته، فعندنا سنتان، وللمالكية في الزيادة عليها أقوال: الشهر ونحوه، شهران، الثلاثة، أيام يسيرة لمذهبنا ستة أشهر (^١)، حكاه الداودي، واختلف إذا فطم قبل الحولين ثم عاد اللبن\nفي الحولين هل يجزيه؟\nفائدة: الرضاع والرضاعة بكسر الراء فيهما والفتح، وأنكر قوم الكسر.\n_________\n(^١) انظر: \"المنتقى\" ٤/ ١٥٢، \"الإشراف\" ١/ ٩٤.","vol":"16","page":501},{"text":"<span data-type='title' id=toc-1912>٨ - باب شَهَادَةِ القَاذِفِ وَالسَّارِقِ وَالزَّانِي</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَئِكَ هُمُ الفَاسِقُونَ * إِلَّا الَّذِينَ تَابُوا﴾ [النور:٤ - ٥]. وَجَلَدَ عُمَرُ أَبَا بَكْرَةَ وَشِبْلَ بْنَ مَعْبَدٍ وَنَافِعًا بِقَذْفِ المُغِيرَةِ، ثُمَّ اسْتَتَابَهُمْ، وَقَالَ: مَنْ تَابَ قَبِلْتُ شَهَادَتَهُ. وَأَجَازَهُ عَبْدُ اللهِ بْنُ عُتْبَةَ، وَعُمَرُ بْنُ عَبْدِ العَزِيزِ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَطَاوُسٌ، وَمُجَاهِدٌ، وَالشَّعْبِيُّ، وَعِكْرِمَةُ، وَالزُّهْرِيُّ، وَمُحَارِبُ بْنُ دِثَارٍ، وَشُرَيْحٌ، وَمُعَاوِيَةُ بْنُ قُرَّةَ. وَقَالَ أَبُو الزِّنَادِ: الأَمْرُ عِنْدَنَا بِالمَدِينَةِ إِذَا رَجَعَ القَاذِفُ عَنْ قَوْلِهِ اسْتَغْفَرَ رَبَّهُ، قُبِلَتْ شَهَادَتُهُ. وَقَالَ الشَّعْبِيُّ وَقَتَادَةُ: إِذَا أَكْذَبَ نَفْسَهُ جُلِدَ وَقُبِلَتْ شَهَادَتُهُ. وَقَالَ الثَّوْرِيُّ: إِذَا جُلِدَ العَبْدُ ثُمَّ أُعْتِقَ جَازَتْ شَهَادَتُهُ، وَإِنِ اسْتُقْضِيَ المَحْدُودُ فَقَضَايَاهُ جَائِزَةٌ. وَقَالَ بَعْضُ النَّاسِ: لَا تَجُوزُ شَهَادَةُ القَاذِفِ، وَإِنْ تَابَ، ثُمَّ قَالَ: لَا يَجُوزُ نِكَاحٌ بِغَيْرِ شَاهِدَيْنِ، فَإِنْ تَزَوَّجَ بِشَهَادَةِ مَحْدُودَيْنِ جَازَ، وَإِنْ تَزَوَّجَ بِشَهَادَةِ عَبْدَيْنِ لَمْ يَجُزْ. وَأَجَازَ شَهَادَةَ المَحْدُودِ وَالعَبْدِ وَالأَمَةِ لِرُؤْيَةِ هِلَالِ رَمَضَانَ. وَكَيْفَ تُعْرَفُ تَوْبَتُهُ؟ وَقَدْ نَفَى النَّبِيُّ - ﷺ - الزَّانِيَ سَنَةً. وَنَهَى عَنْ كَلَامِ كَعْبِ بْنِ مَالِكٍ وَصَاحِبَيْهِ حَتَّى مَضَى خَمْسُونَ لَيْلَةً. [انظر: ٢٧٥٧]\n\n٢٦٤٨ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ امْرَأَةً سَرَقَتْ فِي غَزْوَةِ الفَتْحِ، فَأُتِيَ بِهَا رَسُولُ اللهِ - ﷺ - ثُمَّ أَمَرَ [بِهَا] فَقُطِعَتْ يَدُهَا. قَالَتْ عَائِشَةُ: فَحَسُنَتْ تَوْبَتُهَا وَتَزَوَّجَتْ، وَكَانَتْ تَأْتِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللهِ - ﷺ -. [٣٤٧٥، ٣٧٣٢، ٣٧٣٣، ٤٣٠٤، ٦٧٨٧، ٦٧٨٨، ٦٨٠٠ - مسلم: ١٦٨٨ - فتح: ٥/ ٢٥٥]","vol":"16","page":502},{"text":"٢٦٤٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ زَيْدِ بْنِ خَالِدٍ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ أَمَرَ فِيمَنْ زَنَى وَلَمْ يُحْصِنْ ٣/ ٢٢٤ بِجَلْدِ مِائَةٍ وَتَغْرِيبِ عَامٍ. [انظر: ٢٣١٤ - مسلم: ١٦٨٩ - فتح: ٥/ ٢٥٥]\nثم ساق حديث عُرْوَة بْنِ الزُّبَيْرِ، أَنَّ امْرَأَةً سَرَقَتْ فِي غَزْوَةِ الفَتْحِ، فَأُتِيَ بِهَا رَسُولُ اللهِ - ﷺ - ثُمَّ أَمَرَ [بِهَا] فَقُطِعَتْ يَدُهَا. قَالَتْ عَائِشَة: فَحَسُنَتْ تَوْبَتُهَا وَتَزَوَّجَتْ، وَكَانَتْ تَأْتِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللهِ - ﷺ -.\nوحديث زيدِ بْنِ خَالِدٍ، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ أَمَرَ فِيمَنْ زَنَى وَلَمْ يُحْصِنْ بِجَلْدِ مِائَةٍ وَتَغْرِيبِ عَامٍ.\nالشرح:\nمعنى قوله تعالى: ﴿إِلَّا الَّذِينَ تَابُوا﴾ [البقرة:١٦٠] أنه يزول فسقهم ولا يسقط الحد عنهم، وتقبل شهادتهم قبل الحد وبعده؛ لارتفاع فسقه، قاله الجمهور، وقيل: لا تقبل مطلقًا.\nوقيل: لا تقبل بعد الحد وتقبل قبله. وقيل عكسه (^١).\nوتوبته بإكذابه نفسه أو بالندم والاستغفار، وترك العود إلى مثله، ومحل بسطها التفسير، وقد بسطناها في \"شرح منهاج الأصول\".\nوقال ابن التين: في الآية ثلاثة أقوال:\nالأول: هو استثناء من قبول الشهادة، وهو مذهب المديني.\nوالثاني: الاستثناء من الفسق، وهو مذهب أبي حنيفة.\nوالثالث: الاستثناء من الأحكام الثلاثة.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٢٨ - ٣٢٩، \"المنتقى\" ٥/ ٢٠٧ - ٢٠٨.","vol":"16","page":503},{"text":"فإذا تاب قبلت شهادته وزال عنه الحد واسم التفسيق.\nذكر هذا عن الشعبي (^١) قال: وهو خلاف ما ذكره عنه البخاري أولًا.\nوالتعليق الأول رواه الشافعي، عن سفيان سمعت الزهري يقول: زعم أهل العراق أن شهادة المحدود لا تجوز، فأشهد لأخبرني (^٢) أن عمر بن الخطاب قال لأبي بكرة: تب وأقبل شهادتك.\nقال سفيان: سمى الزهري الذي أخبره فحفظت ثم نسيته، فلما قمنا سألت من حضر، فقال لي: عمر بن قيس هو ابن المسيب، قال\nالشافعي: فقلت له: هل شككت فيما قال؟ قال: لا، هو ابن المسيب من غير شك (^٣).\nقال الشافعي: فكثيرًا ما سمعته يحدث به فيسمي سعيدًا وكثيرًا ما سمعته يقول عن سعيد -إن شاء الله- قال البيهقي: وقد رواه غيره من أهل الحفظ عن سعيد ليس فيه شك بزيادة: أن عمر استتاب الثلاثة فتاب اثنان فأجاز شهادتهما، وأَبَى أبو بكرة فرد شهادته.\nوروى أحمد بن شيبان، عن سفيان، عن الزهري، عن ابن المسيب أن عمر قال لأبي بكرة: إن تبت قبلت شهادتك.\nوروى سليمان بن كثير، عن الزهري، عن سعيد: أن عمر قال لأبي بكرة وشبل ونافع: من تاب منكم قبلت شهادته (^٤).\n_________\n(^١) ابن أبي شيبة ٤/ ٣٢٩ (٢٠٦٤٤).\n(^٢) كذا في الأصل، وفي \"الأم\" ٧/ ٨١ وبعدها. ثم سمى الذي أخبره.\n(^٣) إلى هنا انتهى كلام الشافعي في \"الأم\" ٧/ ٨١، والكلام إلى آخره في \"السنن الكبرى\".\n(^٤) \"السنن الكبرى\" ١٠/ ١٥٢.","vol":"16","page":504},{"text":"قال الطحاوي: ابن المسيب لم يأخذه عن عمر إلا بلاغًا؛ لأنه لم يصح له عنه سماع وإن كان رآه وسمع نعيه النعمان، والدليل على أن الحديث لم يكن عند سعيد بالقوي أنه كان يذهب إلى خلافه، روى عنه قتادة، وعن الحسن أنهما قالا: القاذف إذا تاب توبته فيما بينه وبين ربه جل وعز ولا تقبل له شهادة، ويستحيل أن يسمع من عمر شيئًا بحضرة الصحابة ولا ينكرونه عليه، ولا يخالفونه ثم يتركه إلى خلافه (^١).\nوروى أبو الفرج الأصبهاني في \"تاريخه الكبير\" بإسناد جيد عن أحمد بن عبد العزيز الجوهري وأحمد بن عبيد الله بن عمار قالا: ثنا أبو زيد عمر بن شبة، ثنا عفان، ثنا عبد الكريم بن رشيد، عن أبي عثمان النهدي قال: لما شهد على المغيرة بن شعبة عند عمر استتاب أبا بكرة وقال: إنما تستتيبني لتقبل شهادتي قال: أجل، الحديث.\nولأبي داود الطيالسي: حدثنا قيس بن سالم الأفطس، عن قيس بن عاصم قال: كان أبو بكرة إذا أتاه رجل ليشهده قال: أشهد غيري فإن المسلمين قد فسقوني (^٢)، فإن قلت: إذا لم يتب فكيف ذكر في الصحيح، وأجاب الإسماعيلي في \"مدخله\" بأن الخبر مخالف للشهادة ولهذا لم يتوقف أحد من أهل المصرين في الرواية عنه، ولا طعن أحد على روايته من هذِه الجهة مع إجماعهم إلا شهادة المحدود في قذف غير ثابت، فصار قبول خبره جاريًا مجرى الإجماع؛ كما كان رد الشهادة قبل التولية جاريًا مجرى الإجماع.\n_________\n(^١) \"شرح مشكل الآثار\" ١٢/ ٣٦٣ - ٣٦٤.\n(^٢) رواه من طريقه ابن حزم في \"المحلى\" ٩/ ٤٣١.","vol":"16","page":505},{"text":"وما حكاه البخاري عن عبد الله وغيره من إجازته، قال ابن حزم في \"محلاه\": ومن طريق علي بن أبي طلحة، عن ابن عباس: القاذف إذا تاب فشهادته عند الله في كتاب الله، وصح أيضًا عن عمر بن عبد العزيز وأبي بكر بن محمد بن عمرو بن حزم وعبيد الله بن عبد الله بن عتبة وعطاء وطاوس ومجاهد وابن أبي نجيح والشعبي والزهري وحبيب بن أبي ثابت وعمرو بن عبد الله بن أبي طلحة الأنصاري وسعيد بن المسيب وعكرمة وسعيد بن جبير والقاسم بن محمد وسالم بن عبد الله وسليمان بن يسار وابن قسيط ويحيى بن سعيد الأنصاري وربيعة وشريح، وهو قول عثمان البتي وابن أبي ليلى ومالك والشافعي وأبي ثور وأبي عبيد وأحمد وإسحاق وبعض أصحابنا (^١).\nوفي \"سنن سعيد بن منصور\": أنا هشيم، ثنا حصين قال: رأيتُ رجلًا جُلِد حدًّا في قَذْفٍ بالزنا فلما فرغ من ضربه أحدث توبة، فلقيت أبا الزناد فأخبرته بذلك، فقال: الأمر عندنا إذا رجع عن قوله واستغفر ربه قبلت شهادته (^٢). وأراد البخاري بما نقله عن بعض الناس أبا حنيفة، وقد حكاه ابن حزم، عن ابن عباس بإسناده من طريق ابن جريج، عن عطاء الخراساني عنه أنه قال: شهادة القاذف لا تجوز وإن تاب.\nقال ابن حزم: وصح ذلك أيضًا عن الشعبي ومسروق في أحد قوليهما والنخعي وابن المسيب في أحد قوليه، والحسن البصري ومجاهد في أحد قوليه وعكرمة في أحد قوليه وشريح وسفيان بن\n_________\n(^١) \"المحلى\" ٩/ ٤٣١ - ٤٣٢.\n(^٢) رواه من طريق سعيد البيهقي في \"السنن\" ١٠/ ١٥٣.","vol":"16","page":506},{"text":"سعيد، وهو قول أبي حنيفة وأصحابه، ثم قال بعد: وأما أبو حنيفة فما نعلم له سلفًا في قوله إلا شريحًا وحده، فقد خالف جمهور العلماء في ذلك، وهو غريب منه مع جلالته (^١).\nوقد أخرج البيهقي من حديث المثنى بن الصباح وآدم بن فائد، عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا: \"لا تجوز شهادةُ خائنٍ ولا محدودٍ في الإسلام\" (^٢).\nوأخرجه أبو سعيد النقاش في كتاب \"الشهود\" تأليفه من حديث جراح، ومحمد بن عبيد الله العرزمي وسليمان بن موسى، عن عمرو بن شعيب، وأخرجه أحمد بن موسى بن مردويه في \"مجالسه\" من حديث المثنى عن عمرو، عن أبيه عبد الله بن عمرو، وأخرجه الترمذي من حديث (يزيد بن أبي زياد الدمشقي) (^٣)، عن الزهري، عن عروة عن عائشة. فذكرتْه مرفوعًا مثله.\n_________\n(^١) \"المحلى\" ٩/ ٤٣١، ٤٣٢.\n(^٢) \"السنن الكبرى\" ١٠/ ١٥٥، وقال: آدم بن فائد والمثنى بن الصباح لا يحتج بهما. اهـ.\nوالحديث رواه أبو داود (٣٦٠٠، ٣٦٠١)، والدارقطني ٤/ ٢٤٣، والبيهقي ١٠/ ٢٠٠ من طريق سليمان بن موسى عن عمرو بن شعيب عن أبيه عن جده.\nقال الحافظ في \"تلخيص الحبير\" ٤/ ١٩٨: سنده قوي اهـ.\nوقال الألباني في \"الإرواء\" (٢٦٦٨): حسن اهـ.\nورواه ابن ماجه (٢٣٦٦) من طريق الحجاج بن أرطاة عن عمرو بن شعيب عن أبيه عن جده.\nقال العراقي في \"تخريج أحاديث الإحياء\" ٢/ ٨٢٤ (٣٠٢٨): ولأبي داود وابن ماجه بإسناد جيد من رواية عمرو بن شعيب اهـ.\n(^٣) كذا في الأصل، وفي الترمذي: يزيد بن زياد. قال الحافظ في \"التقريب\" ٤/ ٤١٣ يزيد بن زياد، ويقال: ابن أبي زياد القرشي الدمشقي، ويقال: إنهما اثنان اهـ.","vol":"16","page":507},{"text":"ثم قال: غريب لا نعرفه إلا من حديث يزيد، ويزيد يضعف في الحديث (^١).\nوفي \"علل الرازي\": قال أبو زرعة: هذا حديث منكر ولم يقرأه علينا (^٢).\nوأخرج الدارقطني من حديث الزهري، عن سعيد بن المسيب، عن ابن عمر فذكر مثله مرفوعًا، وهو ضعيف بسبب يحيى بن سعيد الفارسي وغيره (^٣).\nوعَتْبُ البخاريُّ على أبي حنيفة التزوج بشهادة محدودين، قد يجاب عنه بأن حالة التحمل لا يشترط فيها العدالة، كما ذكر عن بعض الصحابة أنه تحمل في حال كفره ثم روى بعد إسلامه.\nوعتبه عليه أيضًا بأنه أجاز شهادة المحدود والعبد والأمة، برؤية هلال رمضان فقد يقال: إنه أجراه مجرى الخبر، وهو يخالف الشهادة في المعنى؛ لأن المخبر له يدخل في حكم ما شهد به.\nوقول البخاري: (وكيف تعرف توبته وقد نفي الزاني سنة، ونهى رسول الله - ﷺ - عن كلام كعب بن مالك وصاحبيه حتى مضى خمسون ليلة؟).\n_________\n(^١) الترمذي (٢٢٩٨)، والحديث ضعفه ابن حزم في \"المحلى\" ٩/ ٤١٦، وابن الجوزي في \"التحقيق\" ٢/ ٣٩٠ (٢٠٥١)، \"العلل\" ٢/ ٢٧٤ (١٢٦٦)، وعبد الحق في \"الأحكام الوسطى\" ٣/ ٣٥٧ - ٣٥٨، والحافظ في \"التلخيص\" ٤/ ١٩٨، والألباني في \"الإرواء\" (٢٦٧٥).\n(^٢) \"العلل\" ١/ ٤٧٦ علل أخبار في الأقضية.\n(^٣) \"السنن\" ٤/ ٢٤٤ (١٤٦) وقال: يحيى بن سعيد هو الفارسي، متروك، وعبد الأعلى ضعيف اهـ.","vol":"16","page":508},{"text":"هذان قد أسندهما كما سيأتى (^١).\n(التقدير) (^٢).\nقال ابن بطال: باب: شهادة القاذف والسارق والزاني وباب: وكيف تُعْرف توبته؟ وكثيرًا ما يفعله البخاري يردف ترجمة على ترجمة وإنْ بَعُدَ ما بينهما.\nوأراد بقوله: (وكيف تُعرف توبته؟) إلى آخر الكلام الاحتجاج لقول مالك أنه ليس من شرط توبة القاذف تكذيب النفس وتخطئتها والرد على من خالفه في أنه من شروط التوبة.\nووجه ذلك أنه - ﵇ - بُعث معلمًا للناس وأمرهم بالتوبة من ذنوبهم، ولم يأمرهم بأن يعلموا بأنهم كانوا على معاصي الله، بل أمرهم بسترها.\nواستدل البخاري أن القاذف يكون تائبًا بصلاح الحال دون إكذابه لنفسه، أو اعترافه أنه عصى الله أو خالف أمره بلسانه حين لم يشترط ذلك على الزاني في مدة تغريبه ولا كعب بن مالك وصاحبيه في\nالخمسين ليلة، فإن ادعى اختصاص توبة القاذف بذلك، فالبيان لازم عليه (^٣).\nوقال ابن المنير: المشكل في هذا توبة القاذف المحق إذا لم يكمل النصاب. أما الكاذب في القذف فتوبته بينة، فأما الصادق في قذفه كيف يتوب فيما بينه وبين الله تعالى؟\n_________\n(^١) سيأتي برقم (٦٨٢٧، ٦٨٢٨) كتاب: الحدود، باب: الاعتراف بالزنى، (٤٤١٨) كتاب: المغازي، باب: حديث كعب بن مالك.\n(^٢) كذا في الأصل، وفي ابن بطال: وتقدير الكلام: باب شهادة القاذف … إلى آخره.\n(^٣) ابن بطال ٨/ ١٨ - ١٩ بتصرف.","vol":"16","page":509},{"text":"وأشبه ما في ذلك عندي أن المعاين للفاحشة لا يجوز أن يكشف صاحبها إلا إذا تحقق كمال النصاب معه، فإذا كشفه حيث لا نصاب فقد عصى الله، وإن كان صادقًا فيتوب من المعصية في الإعلان لا من الصدق (^١).\nوأما حديث السَّارِقة فأخرجه مسلم والأربعة (^٢).\nوقوله فيه: (حدثنا إسماعيل: حدثني ابن وهب عن يونس.\nوقال الليث: حدثني يونس، عن ابن شهاب، عن عروة) هذا التعليق -أعني تعليق الليث- أخرجه أبو داود عن محمد بن يحيى بن فارس، عن أبي صالح عبد الله بن صالح، عن الليث، عن يونس (^٣)، وأخرجه أبو الشيخ ابن حيان في كتاب القطع والسرقة من حديث عبد الله بن الجهم: حدثنا عمرو بن أبي قيس، عن الزهري، عن عروة، عن أم سلمة، قال ابن أبي حاتم في \"علله\": رواه معمر، عن الزهري، عن عروة، عن عائشة أنه - ﷺ - أُتي بامرأة استعارت حليًّا فقطع يدها.\nوأيوب، عن نافع، عن ابن عمر مرفوعًا قال أبي: لم يرو هذين الحديثين غير معمر.\nفأما حديث أيوب فإنَّ الناس يحدثون عن نافع عن صفية: أتي عمر بسارق.\nليس فيه ذكر العارية.\n_________\n(^١) \"المتواري\" ص ٣٠٦، ٣٠٧.\n(^٢) مسلم (١٦٨٨) كتاب: الحدود، باب: قطع السارق، الشريف، وأبو داود (٤٣٧٣) والترمذي (١٤٣٠)، والنسائي ٨/ ٧٢، وابن ماجه (٢٥٤٧).\n(^٣) أبو داود (٤٣٩٦).","vol":"16","page":510},{"text":"وأما حديث الزهري فإنه أراد عندي حديث عروة، عن عائشة أن رجلًا أقطع نزل على أبي بكر، فجعل يطيل الصلاة بالليل قال: وكان حماد بن زيد يختلف إلى أبواب جماعة، فخرج واحد إلى اليمن،\nفحدث، عن أيوب بأحاديث وكأنه ليس من حديث أيوب (^١).\nقلت: وهذِه المرأة اسمها فاطمة بنت الأسود (^٢)، ووجه إدخال البخاري حديث عائشة في الباب لقولها فيه: (فحسنت توبتها)؛ لأن فيه دلالة أن السارق إذا تاب وحسنت حاله، قبلت شهادته.\nوأما حديث زيد بن خالد فوجه إدخاله هنا أنه - ﵇ - لم يشترط عليه بعد الحد والتغريب شيئًا، ولو كان شرطًا فمقبول شهادته لذكره، وإنما ذكر قول الثوري وأبي حنيفة ليلزمهم التناقض في قولهما إن القاذف لا تجوز شهادته وهم يجيزونها في مواضع، وأجاز الثوري شهادة العبد إذا جلد قبل العتق (^٣).\nوهذا تناقض؛ لأن من قذف فقد فسق، وليس العتق توبة، وهو لو قذف بعد العتق وتاب لم تجز شهادته عنده، وكذلك أجاز قضايا المحدود في القذف، وهذا تناقض؛ فكيف تجوز قضايا المحدود ولا تجوز شهادته؟ وكذلك يلزم أبا حنيفة التناقض في إجازته النكاح بشهادة محدودين، وإنما أجاز ذلك؛ لأن من مذهبه أن الشهود في النكاح خاصة على العدالة، وفيما سوى ذلك على الجرحة، وهذا تحكم.\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٤٦٧ - ٤٦٨.\n(^٢) انظر: \"الطبقات الكبرى\" ٨/ ٨٦٣، \"الاستيعاب\" ٤/ ٤٤٦ (٣٤٨٧)، \"الإصابة\" ٤/ ٣٨٠ (٨٣٢).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٦٤ (١٥٥٥٦).","vol":"16","page":511},{"text":"وحكاية هذا القول مغنٍ عن الرد عليه وقال ابن المنذر: أجاز أبو حنيفة النكاح بشهادة فاسقين.\nوقد أجمع أهل العلم على رد شهادتهم، وأبطل النكاح بشهادة عبدين.\nوقد اختلف أهل العلم في قبول شهادتهم والنظر دال على أن شهادتهم مقبولة إذا كانا عدلين (^١).\nودليل القرآن: وهو قوله تعالى: ﴿إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ﴾ [الحجرات: ١٣] وأما إجازته شهادة المحدود في هلال رمضان، فإنه أجرى ذلك مجرى الخبر، وهو يخالف الشهادة في المعنى كما\nسلف؛ لأن المخبر له مدخل في حكم ما شهد به.\nوهذا غلط؛ لأنَّ الشاهدَ على هلالِ رَمَضانَ لا يزول عنه اسم شاهد ولا يُسمى مخبرًا، فحكمه حكم الشاهد في المعنى؛ لاستحقاقه ذلك بالاسم.\nوأيضًا فإن الشهادة على هلال رمضان حُكم من الأحكام، ولا يجوز أن يكون يقبل في الأحكام إلا من تجوز شهادته في كل شيء، ومن جازت شهادته في هلال رمضان ولم تجز في القذف فليس بعدل، ولا هو ممن يُرضى؛ لأن الله تعالى إنما تعبدنا بقبول من نرضى من الشهداء.\nوأوضح الخلافَ في مسألة القاذف ابن بطال أيضًا، حيث قال: اختلف العلماء في شهادة القاذف هل ترد شهادته قبل الحد أم لا؟ فروى ابن وهب، عن مالك أنه لا ترد شهادته؛ حتى يحد، وهو قول\n_________\n(^١) \"الإشراف\" ١/ ٣٣.","vol":"16","page":512},{"text":"الكوفيين، وقال الليث والأوزاعي والشافعي: ترد شهادته وإن لم يحد، وهو قول ابن الماجشون (^١).\nحجة من أجازها قبل الحد؛ بأن الحد لا يكون إلا بأن يطلبه المقذوف ويعجز القاذف عن البينة، فإذا لم يؤمن عليه أن يعترف بالزنا أو تقوم عليه بينة، فلا يفسق القاذف ولا يحد؛ لأنه على أصل العدالة حتى يتبين كذبه.\nوحجة الشافعي أنه بالقذف يفسق؛ لأنه من الكبائر، ولا تقبل شهادته حتى تصح براءته، بإقرار المقذوف له بالزنا أو قيام البينة عليه.\nوهو عنده على الفسق؛ حتى تتبين براءته ويعود إلى العدالة، وهو قبل الحد شر حالًا منه حين يحد؛ لأن الحدود كفارات للذنوب، وهو بعد الحد خير منه قبله، فكيف أَرُدُّ شهادته في خير حالتيه، وأجيزها في شرها؟\nقال: واختلفوا إذا حُدَّ وتاب فقال جمهور السلف: إذا تاب وحسنت حالته قبلت شهادته.\nوممن روي عنه سوى ما ذكره البخاري -في قول ابن المنذر- عطاء، واختلف فيه عن ابن المسيب، وهو قول مالك والشافعي وأحمد وإسحاق وأبي ثور وأبي عبيد (^٢).\nوممن قال إن شهادته لا تجوز أبدًا وإن تاب شريح والحسن\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٢٩، \"المبسوط\" ١٦/ ١٢٦، \"الاستذكار\" ٢٢/ ٤٤ - ٤٥، \"الأم\" ٧/ ٨١.\n(^٢) انظر: \"الاستذكار\" ٢٢/ ٣٨، \"الأم\" ٧/ ٨١، \"مسائل أحمد وإسحاق\" برواية الكوسج ٢/ ٣٩٩ (٢٩٣٨).","vol":"16","page":513},{"text":"والنخعي وسعيد بن جبير (^١)، وهو قول الثوري والكوفيين وقالوا: توبته فيما بينه وبين الله (^٢). قال: وأما المحدود في الزنا والسرقة والخمر، إذا تابوا قبلت شهادتهم.\nواحتج الكوفيون في رد شهادة القاذف؛ بعموم ﴿وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا﴾ [النور: ٤] وقالوا: إن الاستثناء في قوله ﴿إِلَّا الَّذِينَ تَابُوا﴾ [النور: ٥] راجع إلى الفسق خاصة لا إلى قبول الشهادة.\nوقال آخرون: الاستثناء راجع إلى الفسق والتوبة جميعًا، إلا أن يفرق بين ذلك بخبر يجب التسليم له، وإذا قبل الكوفيون شهادة الزاني والمحدود في الخمر والقاذف إذا تابوا، والمشرك إذا أسلم وقاطع الطريق ثم لا تقبل شهادة من شهد بالزنا فلم تتم الشهادة فجعل قاذفًا.\nوقام الإجماع على (أن) (^٣) التوبة تمحو الكفر، فوجب أن يكون ما دونه أولى، وقد قال الشعبي: يقبل الله توبته ولا تقبلون شهادته (^٤).\nواحتجوا بأن عمر جلد الذين قذفوا المغيرة واستتابهم وقال: من تاب قبلت شهادته. وكان هذا بحضرة جماعة من الصحابة من غير نكير، ولو كان تأويل الآية ما تأوله الكوفيون لم يجز أن يذهب علم ذلك عن الصحابة، ولقالوا لعمر: لا يجوز قبولها أبدًا.\nولم يسعهم السكوت عن القضاء بتحريف تأويل الكتاب فسقط قولهم.\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة ٤/ ٣٣٠ (٢٠٦٤٥) - (٢٠٦٤٩).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٢٨.\n(^٣) زيادة يقتضيها السياق.\n(^٤) رواه عبد الرزاق ٨/ ٣٦٣ (١٥٥٥٢).","vol":"16","page":514},{"text":"واختلف قولُ مالك وأصحابه، هل تُقبل شهادتُه في كلِّ شيء، فروى عنه ابن نافع أن المحدود إذا حسنت حاله قبلت شهادته في كل شيء، وهي رواية ابن عبد الحكم عنه، وهو قول ابن كنانة (^١)، ورواه أبو زيد عن أصبغ، وذكر الوقار عن مالك أنه لا تقبل شهادته، فيما حُدّ فيه خاصة، وتقبل فيما سوى ذلك إذا تاب، وهو قول مطرف وابن الماجشون، وروى العتبي عن أصبغ وسحنون مثله (^٢)، والقول الأول أولى؛ لعموم الاستثناء ورجوعه إلى أول الكلام وآخره، ومن ادعى تخصيصه فعليه الدليل.\nواختلف مالك والشافعي في توبة القاذف ما هي؟\nفقال الشافعيُّ: توبته أن يكذب نفسه (^٣).\nروي ذلك عن عمر، واختاره إسماعيل بن إسحاق، وقال مالك: توبته أن يزداد خيرًا.\nولم يشترط إكذاب نفسه في توبته لجواز أن يكون صادقًا في قذفه (^٤).\nقال المهلب: وكان المسلمونَ احتجُّوا في هذا على أبي بكرة؛ ألا ترى أنهم يروون عنه الأحاديث ويَحملون عنه السُّنَّة، وهو لم يُكذب نفسه وقد قال له عُمر: ارجع عن قذفك المغيرة ونقبل شهادتك.\nوإنما قال له ذلك عمر -والله أعلم- استظهارًا له كمال التوبة والرجوع عما قال في القذف، وإن كان يجتزأ بصلاح حاله عن تكذيب نفسه في قبول شهادته (^٥).\n_________\n(^١) انظر: \"الاستذكار\" ٢٢/ ٣٧.\n(^٢) انظر: \"النوادر والزيادات\" ٨/ ٣٣٨، ٣٣٩.\n(^٣) \"الأم\" ٧/ ٨١.\n(^٤) انظر: \"الاستذكار\" ٢٢/ ٣٨ - ٣٩.\n(^٥) \"شرح ابن بطال\" ٨/ ١٦ - ١٨.","vol":"16","page":515},{"text":"خاتمة في تلخيص ما مضى: في الآية التي ذكرها البخاري ثلاثة أحكام: جلده، وترك قبول شهادته، وتفسيقه.\nوللعلماء فيها ثلاثة أقوال أسلفناها:\nأحدها: قول عمر هذا أن الاستثناء من قبول الشهادة، وهو قول أهل المدينة ومذهب مالك.\nواختلف مذهبه أنه هل تسقط شهادته بنفس القذف؟ وهو مذهب عبد الملك أو حين يعجز عن إثبات ذلك، قاله ابن القاسم.\nواختلف أيضًا إذا قبلناها، هل تقبل في كل شيء -قاله ابن القاسم- أولًا تقبل في القذف؟ قاله مطرف وابن الماجشون.\nوالقول الثاني: أن الاستثناء من الفسق، وأنه إن تاب لا تقبل شهادته، وهو قول الكوفيين، وهو ما حكاه البخاري عن بعض الناس، وهو الكوفي، وهي مناقضة بَيِّنة.\nوالثالث: أن الاستثناء من الثلاثة، فإذا تاب قبلت شهادته.\nواختلف في صفة توبته: فقيل: هو أن يزيد خيرًا على ما كان. قاله مالك، وقيل: هو أن يكذب نفسه، وهو قول عمر.\nوفائدة قوله تعالى: ﴿وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا﴾ [النور: ٤] أي: مقدار مدة حياته، ومقدار انقضاء وقته، فالمعنى: لا تقبل ما دام قاذفًا. قال ابن التين: وهذا من جهة المعنى في اللغة وكلام العرب يوجب قبول شهادته.\nوحديث زيد بن خالد حجة على أبي حنيفة في التغريب أنه لا يجب\nإلا إذا رآه الإمام، وقال الشافعي به في المرأة والعبد، وخالف مالك فيهما. قال الداودي: وما ذكره البخاري من تغريب الزاني وجلده ليس من طريق الشهادة.","vol":"16","page":516},{"text":"<span data-type='title' id=toc-1913>٩ - باب لَا يَشْهَدُ عَلَى شَهَادَةِ جَوْرٍ إِذَا أُشْهِدَ</span>\n٢٦٥٠ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا أَبُو حَيَّانَ التَّيْمِيُّ، عَنِ الشَّعْبِيِّ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ ﵄ قَالَ: سَأَلَتْ أُمَّي أَبِي بَعْضَ المَوْهِبَةِ لِي مِنْ مَالِهِ، ثُمَّ بَدَا لَهُ فَوَهَبَهَا لِي فَقَالَتْ لَا أَرْضَي حَتَّى تُشْهِدَ النَّبِيَّ - ﷺ -. فَأَخَذَ بِيَديِ وَأَنَا غُلَامٌ، فَأَتَى بِيَ النَّبِيَّ - ﷺ - فَقَالَ: إِنَّ أُمَّهُ بِنْتَ رَوَاحَةَ سَأَلَتْنِي بَعْضَ المَوْهِبَةِ لِهَذَا، قَالَ: \"أَلَكَ وَلَدٌ سِوَاهُ؟ \". قَالَ: نَعَمْ. قَالَ: فَأُرَاهُ قَالَ: \"لَا تُشْهِدْنِي عَلَى جَوْرٍ\". وَقَالَ أَبُو حَرِيزٍ، عَنِ الشَّعْبِيِّ: \"لَا أَشْهَدُ عَلَى جَوْرٍ\". [انظر: ٢٥٨٦ - مسلم: ١٦٨٩ - فتح: ٥/ ٢٥٥]\n\n٢٦٥١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو جَمْرَةَ قَالَ: سَمِعْتُ زَهْدَمَ بْنَ مُضَرِّبٍ قَالَ: سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"خَيْرُكُمْ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ\". قَالَ عِمْرَانُ: لَا أَدْرِي أَذَكَرَ النَّبِيُّ - ﷺ - بَعْدُ قَرْنَيْنِ أَوْ ثَلَاثَةً. قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ بَعْدَكُمْ قَوْمًا يَخُونُونَ وَلَا يُؤْتَمَنُونَ، وَيَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ، وَيَنْذِرُونَ وَلَا يَفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ\". [٣٦٥٠، ٦٤٢٨، ٦٦٩٥ - مسلم: ٢٥٣٥ - فتح: ٥/ ٢٥٨].\n\n٢٦٥٢ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ عَنْ عَبْدِ اللهِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ أَقْوَامٌ تَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ، وَيَمِينُهُ شَهَادَتَهُ\". قَالَ إِبْرَاهِيمُ: وَكَانُوا يَضْرِبُونَنَا عَلَى الشَّهَادَةِ وَالعَهْدِ. [٣٦٥١، ٦٤٢٩، ٦٦٥٨ - مسلم: ٢٥٣٣ - فتح: ٥/ ٢٥٩]\nذكر فيه حديث النعمان بن بشير السالف \"لَا تُشْهِدْنِي عَلَى جَوْرٍ\".\nوَقَالَ أَبُو حَرِيزٍ (^١)، عَنِ الشَّعْبِيِّ: \"لَا أَشْهَدُ عَلَى جَوْرٍ\".\nوحديث عمران بن حصين قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"خَيْرُكُمْ قَرْنِي، .. \"\n_________\n(^١) ذكر فوق هذِه الجملة كلمة (معلق).","vol":"16","page":517},{"text":"الحديث إلى أن قال: \"إِنَّ بَعْدَكُمْ قَوْمًا يَخُونُونَ وَلَا يُؤتَمَنُونَ، .. وفيه أبو جمرة بالجيم (^١).\nوحديث عَبِيدَةَ عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خَيْرُ النَّاسِ قَرنِي، ثُمَّ الذِينَ يَلُونَهُمْ، ثُمَّ الذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ أَقْوَامٌ تَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ، وَيَمِينُهُ شَهَادَتَهُ\". قَالَ إِبْرَاهِيمُ: وَكَانُوا يَضْرِبُونَنَا عَلَى الشَّهَادَةِ وَالعَهْدِ.\nالشرح:\nتعليق أبي حريز هو في نسخة أول الباب، وفي أخرى بعد الحديث كما أوردناه، وكان الثاني أولى، وقد سلف موصولًا في الهبة (^٢).\nوحديث عمران أخرجه مسلم أيضًا (^٣)، وأغرب الحاكم فاستدركه على شرطهما (^٤)، ورواه ابن حزم بلفظ: \"يحربون\".\nوقال: كذا حدثنا عبد الله بن ربيع بحاء مهملة، ثم راء مرفوعة ثم باء موحدة، ورويناه من طرق كثيرة بالخاء المعجمة ثم واو.\nقال: ومن خان فقد حرب (^٥).\nوفي الباب عن جماعة: عمر أخرجه أبو داود الطيالسي (^٦)\n_________\n(^١) ورد بهامش الأصل: يعني والراء.\n(^٢) تعليق أبي حريز وصله الطبراني كما في \"تغليق التعليق\" ٣/ ٣٨٣، وابن حبان ١١/ ٥٠٦ (٥١٠٧)، ولم يأت موصولا في البخاري، وإنما الذي جاء في كتاب الهبة هو أصل الحديث، والله أعلم.\n(^٣) مسلم (١٦٢٣) كتاب: الهبات، باب: كراهة تفضيل بعض الأولاد.\n(^٤) الحاكم ٣/ ٤٧١.\n(^٥) \"المحلى\" ١/ ٢٨ - ٢٩.\n(^٦) \"مسند الطيالسي\" ١/ ٣٤ (٣١).","vol":"16","page":518},{"text":"والترمذي (^١) وبريدة أخرجه أحمد (^٢)، والنعمان (^٣) أخرجه النقاش في كتاب \"الشهود\" وأبي برزة وأنس وسمرة وغيرهم.\nوفي مسلم: عن عائشة مرفوعًا: \"خيرُ القرونِ القَرْن الذي أنا فيه، ثم الثاني، ثم الثالِث\" (^٤).\nوله عن أبي سعيد نحوه (^٥).\nإذا تقرر ذلك:\nفمعنى: \"قَرْنِي\": أصحابي، وهو كل مسلم رأى رسول الله - ﷺ -، كما ذكره البخاري في \"صحيحه\" (^٦) في باب فضائل أصحاب رسول الله - ﷺ - (^٧). والأقران: أهل عصر متقاربة أنسابهم، واشتق لهم هذا الاسم من الاقتران في الأمر الذي جمعهم، وقيل: لا يكونون قرنًا حتى يكونوا في زمن نبي، أو رئيس يجمعهم على ملة أو رأي أو مذهب.\nقال ابن التين: وسواء قلَّت المدة أو كثرت.\nوقيل: إنه ثمانون سنة أو أربعون أو غيره، وهو أغرب ما قيل فيه.\nوقيل: مائة سنة واختاره ثعلب.\n_________\n(^١) الترمذي (٢١٦٥).\n(^٢) أحمد ٥/ ٣٥٠.\n(^٣) في هامش الأصل: وللنعمان حديث في المسند، وهو: \"خير الناس قرني .. \" الحديث، ولعله اليسار إليه. [قلت: هو ذاك في المسند ٤/ ٢٦٧].\n(^٤) مسلم (٢٥٣٦) كتاب: فضائل الصحابة، باب: فضل الصحابة.\n(^٥) برقم (٢٥٣٢) كتاب: فضائل الصحابة، باب: فضل الصحابة.\n(^٦) ورد بهامش الأصل: لفظ البخاري: كل مسلم صحب النبي - ﷺ - أو رآه فهو من أصحابه.\n(^٧) سيأتي برقم (٣٦٥٠) كتاب: فضائل الصحابة.","vol":"16","page":519},{"text":"وروي أنه - ﵇ - قال: \"عش قرنًا\" (^١).\nفعاش مائة، وقيل: من عشرين إلى مائة وعشرين وقيل: ستون.\nوقال الجوهري: ثلاثون (^٢).\nوقال صاحب \"المحكم\": هو مقدار التوسط في أعمار أهل الزمان، فهو في كل قوم على مقدار أعمارهم.\nقال: وهو الأمة تأتي بعد الأمة (^٣).\nقيل: مدته عشر سنين.\nوقال في \"الموعب\": قيل: عشرون سنة وقيل: سبعون، قال ابن العربي: هو عبارة عن جماعة من الناس مجتمعة على صفة أو مكان أو زمان، وهو أخصه (^٤)، وقال ابن الأعرابي: القرن: الوقت من الزمان.\nوقال غيره: قيل له: قرن؛ لأنه يقرن أمة بأمة، وعالمًا بعالم، وهو مصدر قرنت، جُعِلَ اسمًا للوقت أو لأهله، قاله عياض (^٥). ولا يصح منه شيء.\nومعنى: \"يَخُونُونَ\": ينقصون منه ويأخذون.\nوفي حديث النعمان دلالة على أن الرجل إذا فهم من عطيته فرار من بعض الورثة أنه لا يعان عليها بشهادة ولا بإمضاء ويؤمر بارتجاعها.\n_________\n(^١) رواه الطبراني في \"مسند الشاميين\" ٢/ ١٧ (٨٣٦)، والحاكم ٢/ ٥٤٩، ٤/ ٥٠٠، والضياء في \"الأحاديث المختارة\" ٩/ ٩٠، وأخرجه البخاري في \"التاريخ الكبير\" ١/ ٣٢٣ (١٠١١) من حديث عبد الله بن بسر قال: وضع النبي - ﷺ - يده على رأسي فقال: \"هذا الغلام يعيش قرنا\". قال: فعاش مائة سنة.\n(^٢) \"الصحاح\" ٦/ ٢١٨٠ مادة: (قرن).\n(^٣) \"المحكم\" ٦/ ٢٢٢.\n(^٤) \"عارضة الأحوذي\" ٩/ ٦٤.\n(^٥) \"إكمال المعلم\" ٧/ ٥٧١.","vol":"16","page":520},{"text":"وإنما فهم - ﷺ - الجور في ذلك بقولها: (لا أرضى حتى تشهد رسول الله - ﷺ -) مع علمه بميله إليها، وتجشم مسرتها.\nففيه: دليل أن الحاكم يحكم بما يفهم من المسائل، كما فهم الشارع أنه يطلب رضاها وتفضيل ولدها على إخوته، فهذا هو الجور.\nوفي قوله: \"إني لا أشهد على جور\" ألا يضع أحد اسمه على وثيقة لا تجوز، ومن العلماء من رأى أن يضع اسمه في وثيقة الجور؛ ليكون شاهدًا عليه بأنه فعل ما لا يجوز له؛ ليرد فعله وإن تعمد ذلك كان في الشهادة عليه جرحة تسقط شهادته، والقول الأول الذي يوافق الحديث أولى. وفي حديث عمران تعديل القرون الثلاثة على منازل متفاضلة، وشمول التجريح لمن يأتي بعدهم، وصفة من لا تُقبل شهادته ممن يشهد على ما لم يشهد عليه، ويخون فيما اؤتمن، ولا يفي بما حلف عليه، فهذِه صفات الجرحة.\nومعنى: \"يَظْهَرُ فِيهِمُ السِّمَنُ\" أنه ليس لهم في الدنيا إلا كثرة الأكل واتباع اللذات، ولا رغبة لهم في أسباب الآخرة؛ لغلبة شهوات الدنيا عليهم، ولا شك في ذم السمن للرجال لمن استعمله وأحبه، دون من طبع عليه.\nوقوله: \"وَيَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ\" قال الخطابي: قد يكون هذا في (اتخاذ) (^١) الشهادة في الزور من غير استشهاد أو إشهاد.\nوفيه: دلالة على أن من شهد لرجل أو عليه عند الحاكم من غير استشهاد، كانت شهادته هدرًا لا توجب حكمًا (^٢).\n_________\n(^١) في \"أعلام الحديث\" ٢/ ١٣٠٦ (إعارة).\n(^٢) \"أعلام الحديث\" ٢/ ١٣٠٥ - ١٣٠٦.","vol":"16","page":521},{"text":"وهذا حكاه الترمذي عن بعض أهل العلم، وأن المراد به شاهد الزور، واحتج بحديث عمر: يفشو الكذب حتى يشهد الرجل ولا يستشهد (^١).\nوالمراد بحديث زيد بن خالد الآتي الشاهد على الشيء فيؤدي شهادته ولا يمتنع من إقامتها.\nقال الخطابي: وقد يحتمل ذلك الشهادة على المغيب من أمر الخلق؛ فيشهد على قوم أنهم في النار ولقوم آخرين بغير ذلك على مذاهب أهل الأهواء في مثل هذا (^٢).\nوفي أفراد مسلم من حديث زيد بن خالد الجهني أن النبي - ﷺ - قال: \"ألا أخبركم بخير الشهداء الذي يأتي بشهادته قبل أن يسألها\" (^٣) وليس مخالفًا لذلك، وإنما وجه الحديث أنه لا يزال مستعدًّا لأدائها أو هي أمانة عنده، فهو يتعرض لها أبدًا متى يقيمها ويؤدي الحق فيها.\nوقد قيل: إنما جاء فيمن يكون عنده شهادة نسيها صاحب الحق فيسألها صاحبها، فأما إذا كان عالمًا بها فهو من الشهداء.\nوقيل: الخبر فيما إذا مات ويترك أطفالًا ولهم على الناس حقوق ولا علم للوصي بها فيجيء من عنده الشهادة فيخبرهم بذلك، ويبذل شهادته لهم فيحصل بذلك حقهم.\nوقال الطحاوي: احتج قوم بالنهي فقالوا: لا يجوز قبل أن يسألها وهو مذموم.\n_________\n(^١) الترمذي (٢٣٠٢).\n(^٢) \"أعلام الحديث\" ٢/ ١٣٠٦.\n(^٣) مسلم (١٧١٩) كتاب: الأقضية، باب: بيان خير الشهود.","vol":"16","page":522},{"text":"وخالفهم في ذلك آخرون وقالوا: بل هو محمود مأجور على ذلك.\nواحتجوا بأنه إنما ذكر ذلك في تغير الزمن فقال: \"يفشو الكذب؛ حتى يشهد الرجل على الشهادة ولا يسألها، وحتى يحلف على اليمين، لا يستحلف\" (^١).\nفمعنى ذلك أن يشهد كاذبًا لقوله: ثم يفشو الكذب.\nوإلا فلا معنى لذكره ذلك، وأيضًا فإن هذِه الشهادة المذمومة لم يرد بها الشهادة على الحقوق، وإنما أريد بها الشهادة في الأيمان، يدل على ذلك قول النخعي في آخر الحديث وهو الذي رواه، قال: (وكانوا يضربوننا على الشهادة والعهد).\nفدل هذا من قول إبراهيم أن الشهادة المذمومة هي قول الرجل: أشهد بالله ما كان كذا، على معنى الحلف، فكره ذلك كما كره الحلف؛ لأنه يكره للرجل الإكثار منه وإن كان صادقًا فنهى عن الشهادة التي هي حلف بها، كما نهى عن اليمين إلا أن يستحلف فيكون حينئذٍ معذورًا (^٢).\nواليمين قد يسمى شهادة قال تعالى: ﴿فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللهِ﴾ أي: أربع أيمان.\nوحديث زيد فيه تفضيل الشاهد المبتدئ بها، وفسره مالك بعد أن رواه فقال: الرجل يكون عنده الشهادة في الحق لمن لا يعلمها فيخبر بشهادته ويرفعها إلى السلطان (^٣).\n_________\n(^١) رواه الترمذي (٢١٦٥)، وابن ماجه (٢٣٦٣) قال الترمذي: حسن صحيح غريب من هذا الوجه. اهـ.\n(^٢) \"شرح معاني الآثار\" ٤/ ١٥٠، ١٥٢.\n(^٣) انظر: \"التمهيد\" ١٧/ ٢٩٥.","vol":"16","page":523},{"text":"قال الطحاوي: فهذا الشارع قد مدحه وجعله خير الشهداء، فأولى بنا أن نحمل الأخبار على هذا التأويل حتى لا تتضاد ولا تختلف فتكون أحاديث هذا الباب على هذا المعنى الذي ذكرناه، ويكون حديث زيد بن خالد على تفضيل المبتدئ بالشهادة لمن هي [له] (^١) أو المخبر بها الإمام، وقد فعل ذلك الصحابة وشهدوا ابتداءً، شهد أبو بكرة ومن معه على المغيرة بن شعبة، ورأوا ذلك لأنفسهم لازمًا، ولم يعنفهم على ابتدائهم بها، بل سمع شهادتهم، ولو كانوا في ذلك مذمومين لذمهم وقال: من سألكم عن هذا؟ ألا قعدتم حتى تسألوا، ولما لم ينكر عليهم عمر ولا أحد ممن كان بحضرته دلّ على أنّ فرضهم (ذلك) (^٢) وابتداءهم لا عن مسألة محمود (^٣). وهو قول مالك والكوفيين.\nقال الطحاوي: وفي قوله: \"وَيَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ\" حجة لابن شبرمة في قوله: إنه من سمع رجلًا يقول لفلان: عندي كذا وكذا ولم يشهده الذي عليه لذلك على نفسه فلا يقبل؛ لأنه لعله أن يكون ذلك وديعة عنده، فليس بشيء، فأما أن يناقله الكلام فيقول: يا فلان ألا تعطيني كذا الذي [لي] (^٤) عندك: فقال: بل أنا معطيك فأنظرني. فيجوز أن يشهد عليه.\nوالحجة عليه قوله: \" (ثم يجيء قوم تسبق شهادة أحدهم يمينه ويمينه شهادته\" قال إبراهيم: وكانوا ينهوننا ونحن غلمان أن نحلف بالشهادة والعهد).\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) في الأصل: (كذلك) والمثبت هو الصواب.\n(^٣) \"شرح معاني الآثار\" ٤/ ١٥٢ - ١٥٣.\n(^٤) زيادة يقتضيها السياق.","vol":"16","page":524},{"text":"فدل أن الشهادة المذمومة هي المحلوف بها التي يجعلها الإنسان عادته، كما قال تعالى: ﴿وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ﴾ [البقرة: ٢٢٤] ولا خلاف بين العلماء أن من رأى رجلًا يقتل رجلًا أو يغصبه مالًا أنه يجوز أن يشهد به وإن لم يشهده الجاني بذلك على نفسه (^١).\nفإن قلت فقوله: (\"تسبق شهادة أحدهم .. \") إلى آخره، يدل أن الشهادة والحلف عليها يبطلها؛ لأنه تهمة. قيل: لا خلاف بين العلماء أنه تجوز الشهادة والحلف عليها، وهو في كتاب الله في ثلاثة مواضع: ﴿وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ﴾ [يونس: ٥٣]، وقال: ﴿زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا قُلْ بَلَى وَرَبِّي لَتُبْعَثُنَّ﴾ [التغابن: ٧] ﴿وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ﴾ [سبأ: ٣] إلا ما ذكره ابن شعبان في \"زاهيه\" قال: إذا شهد وحلف تسقط شهادته، ومن قال: أشهد بالله لفلان على كذا لم تقبل شهادته؛ لأنه حالف وليس بشاهد، والمعروف عن مالك غيره (^٢)، وقال ابن التين: (قول إبراهيم: كانوا يضربوننا على الشهادة والعهد).\nيريد بذلك باليمين مع شهادته، وذلك على وجه الأدب. وعن ابن شعبان: إذا شهد وحلف تسقط شهادته؛ لأنه متهم إذا حلف.\nوقد تقدم، وزاد في باب: فضل أصحاب رسول الله - ﷺ - عن إبراهيم.\nونحن صغار (^٣) أي: لم نبلغ حد النفقة، وإن كانوا بلغوا. وقيل: معناه إذا حلفنا بالعهد والشهادة لما لهما من تعظيم الحنث من الحلف بهما في القرآن في قوله: ﴿قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللهُ﴾.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٥٨، ٣٥٩.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٣١.\n(^٣) سيأتي برقم (٣٦٥١) كتاب: المناقب.","vol":"16","page":525},{"text":"وقوله: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ﴾.\nذكره ابن التين هناك.\nوقال ابن الجوزي في سبق شهادة أحدهم يمينه، معناه: أنهم لا يتورعون من أقوالهم، ويستهينون بالشهادة واليمين.\nتنبيهات:\nأحدها: هذِه القرون أفضل من بعدها إلى يوم القيامة، وهي في أنفسها أيضًا متفاضلة على رتبة الحديث.\nوقال ابن الأنباري: معناه: خير الناس أهل قرني، حذف المضاف.\nوقد يسمى أهل العصر قرنًا؛ لاقترانهم في الوجود.\nقال القرطبي: وهو من الناس أهل زمن واحد، وهو ساكن الراء (^١).\nثانيها: وردت أحاديث ظاهرها يقضي لآخر هذِه الآمة على أولها، منها: حديث أبي ثَعْلَبَةَ الخُشَنِيِّ عن النبي - ﷺ -. فذكَرَ حديثًا فيه: \"فَإِنَّ مِنْ وَرَائِكُمْ أَيَّامًا الصابر فِيهِنَّ مِثْلُ القَابِض عَلَى الجَمْرِ، لِلْعَامِلِ فِيهِنَّ مِثْلُ أَجْرِ خَمْسِينَ رَجُلًا يَعْمَلُونَ مِثْلَ عَمَلِكُمْ\". قِيلَ: يَا رَسُولَ اللهِ أَجْرُ خَمْسِينَ رَجُلًا مِنَّا أَوْ مِنْهُمْ؟ قَالَ: \"لَا بَلْ أَجْرُ خَمْسِينَ رجلًا مِنْكُمْ\". أخرجه الترمذي، ثم قَالَ: حَدِيثٌ حَسَنٌ غَرِيبٌ (^٢).\nومنها: ما أخرجه ابن أبي شيبة، عن عيسى بن يونس، عن صفوان بن\nعمرو السكسكي، عن عبد الرحمن بن جبير بن نفير: قال رسول الله - ﷺ -: \"ليدركنَّ المسيح من هذِه الأمة أقوامًا إنَّهم لمثلكم أو خير ثلاث مرات،\n_________\n(^١) \"المفهم\" ٦/ ٤٨٥ - ٤٨٦.\n(^٢) الترمذي. (٢٢٦٠)، والحاكم ٤/ ٣٥٨، وقال: حديث صحيح الإسناد ولم يخرجاه، وصححه الألباني في \"السلسلة الصحيحة\" (٩٥٧).","vol":"16","page":526},{"text":"ولن يُخزي الله أمة أنا أولها والمسيح آخرها\" (^١).\nومنها: ما أخرجه أبو نعيم الحافظ من حديث حوشب بن عبد الكريم: ثنا حماد بن زيد، عن أبان، عن أنس قال: قال رسول الله - ﷺ -: وذكر آخر الزمان \"المتمسك يومئذٍ بدينه كالقابض على الجمر وأجره كأجر خَمسِينَ\" قالوا: منا أو منهم يا رسول الله؟ قال: \"بَلْ مِنْكُم\".\nومنها: ما أخرجه الحكيم الترمذي عن الفضل بن محمد الواسطي: ثنا إبراهيم بن الوليد بن سلمة الدمشقي: ثنا أبي: ثنا عبد الملك بن عقبة الأفريقي، عن أبي يونس -مولى أبي هريرة- عن عبد الرحمن بن سمرة قال: قال رسول الله - ﷺ -: \"مثل أُمَّتي مثل حديقة قام عليها صاحبُها فأطعمت عامًا فوجًا ثم عامًا فوجًا، ولعلَّ آخرها ما يكون أجودها قنوًا وأطولها شمراخًا، والذي بعثني بالحق ليجدن ابن مريم في أُمتي خلفًا مِنْ حواريه\" (^٢).\nومنها: ما ذكره أبو نصر الوايلي في كتابه \"الإبانة\" من حديث رشدين عن عقيل، عن الزهري، عن كعب الحبر قال: إني لأجد في كتاب الله المنزل على موسى أن في آخر الزمان بالإسكندرية شهداء يستشهدون في بطحائها، خيرَ من مضى وخير من بقي، وهم الذين يباهي الله بهم شهداء بدر.\nومنها: ما ذكره أبو بكر التاريخي (^٣) عن عبد الله بن أيوب المخرمي:\n_________\n(^١) \"مصنفه\" ٤/ ٢١٢ (١٩٣٣٧)، ٧/ ٤١٤ (٣٦٩٦٠).\n(^٢) \"نوادر الأصول\" ص ١٥٦.\n(^٣) هو أبو بكر محمد بن عبد الملك التاريخي السراج البغدادي، كان فاضلا أديبًا، ولقب بالتاريخي لأنه كان يعني بالتواريخ وجمعها. انظر: \"اللباب في تهذيب الأنساب\" ١/ ٢٠٤.","vol":"16","page":527},{"text":"ثنا أبو سفيان الواسطي سعيد بن يحيى الحميدي: ثنا عبد الحميد بن جعفر، عن ثور بن بريد قال: قال رسول الله - ﷺ -: \"خيرُ أمتي أولها وآخرها، وبين ذلك أعوج ليسوا منِّي ولستُ منهم\".\nوأما حديث: \"مثل أُمَّتي كالمطر لا يُدرى أوله خير أو آخره\" فهو ضعيف، أخرجه أبو يعلى من رواية يوسف الصفار عن ثابت عن أنس مرفوعًا، ويوسف ضعيف بالاتفاق، كثير الوهم، منكر الحديث (^١).\nقال النووي: ولو صح لكان معناه أن هذا يقع بعد نزول عيسى حتى تظهر البركة ويكثر الخير ويظهر الدين، بحيث يتشكك الرائي هل هؤلاء أفضل من أوائل الأمة أم الأوائل أفضل؟ وهذا مما يظهر للرائي، وإلا فأول الأمة أفضل في نفس الأمر، وهو قريب الشبه من قول الشاعر:\nأيا ظَبْيَةَ الوَعْسَاء بين جلاجلٍ … وبين النَّقا هل أنتِ أمْ أمُّ عامِر (^٢)؟\nمعناه: لتقاربهما تشككت فيهما وإن كانت الظبية مخالفة لأم عامر، فحصل أنه لو صح لم يكن مخالفًا لحديث الباب، وحديث: \"ما من عام إلا والذي بعده شر منه\" (^٣).\nقلت: وقيل للزمان تقسيمات فربما وقع في أثنائه فاضلًا.\n_________\n(^١) \"مسند أبي يعلى\" ٦/ ٣٨٠ (٣٧١٧).\n(^٢) وقع في الأصل (أم سالم) وكتب فوقها عامر. والبيت لذي الرُّمَّة، وصوابه أم سالم كما في \"أدب الكاتب\" ص ١٨٩، \"الأغاني\" ١٨/ ٩، \"الإيضاح في علوم البلاغة\" ص ٣٥١. وورد في حاشية الأصل بخط سبط: (جلاجل بالفتح موضع، وُيروى بحاء يعني: بمهملة مضمومة).\n(^٣) سيأتي برقم (٧٠٦٨) كتاب: الفتن، باب: لا يأتي زمان إلا الذي بعده شر منه.","vol":"16","page":528},{"text":"<span data-type='title' id=toc-1914>١٠ - باب مَا قِيلَ فِي شَهَادَةِ الزُّورِ</span>\nلِقَوْلِه -﷿-: ﴿وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ﴾ [الفرقان: ٧٢] وَكِتْمَانِ الشَّهَادَةِ لقوله: ﴿وَلَا تَكْتُمُوا الشَّهَادَةَ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ وَاللهُ بِمَا تَعْمَلُونَ عَلِيمٌ﴾ [البقرة: ٢٨٣] ﴿تَلْوُوا﴾ [النساء: ١٣٥] أَلْسِنَتَكُمْ بِالشَّهَادَةِ.\n\n٢٦٥٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ وَهْبَ بْنَ جَرِيرٍ، وَعَبْدَ المَلِكِ بْنَ إِبْرَاهِيمَ قَالَا: حَدَّثَنَا شُعْبَةُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسٍ ﵁ قَالَ: سُئِلَ النَّبِيُّ - ﷺ - عَنِ الكَبَائِرِ، قَالَ: \"الإِشْرَاكُ بِاللهِ، وَعُقُوقُ الوَالِدَيْنِ، وَقَتْلُ النَّفْسِ، وَشَهَادَةُ الزُّورِ\". تَابَعَهُ غُنْدَرٌ وَأَبُو عَامِرٍ، وَبَهْزٌ، وَعَبْدُ الصَّمَدِ، عَنْ شُعْبَةَ. [٥٩٧٧، ٦٨٧١ - مسلم: ٨٨ - فتح: ٥/ ٢٦١]\n\n٢٦٥٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ المُفَضَّلِ، حَدَّثَنَا الجُرَيْرِيُّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الكَبَائِرِ\". ثَلَاثًا. قَالُوا: بَلَى يَا رَسُولَ اللهِ. قَالَ: \"الإِشْرَاكُ بِاللهِ، وَعُقُوقُ الوَالِدَيْنِ\". وَجَلَسَ وَكَانَ مُتَّكِئًا فَقَالَ: \"أَلَا وَقَوْلُ الزُّورِ\". قَالَ: فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا لَيْتَهُ سَكَتَ. وَقَالَ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ: حَدَّثَنَا الجُرَيْرِيُّ حَدَّثَنَا عَبْدُ الرَّحْمَنِ. [٥٩٧٦، ٦٢٧٣، ٦٢٧٤، ٦٩١٩ - مسلم: ٨٧ - فتح: ٥/ ٢٦١]\nثم ساق بإسناده فقال:\nحَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ وَهْبَ بْنَ جَرِيرٍ، وَعَبْدَ المَلِكِ بْنَ إِبْرَاهِيمَ قَالَا: ثَنَا شُعْبَةُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسٍ: سُئِلَ النَّبِيُّ - ﷺ - عنِ الكَبَائِرِ، قَالَ: \"الإِشْرَاكُ باللهِ، وَعُقُوقُ الوَالِدَيْنِ، وَقَتْلُ النَّفْسِ، وَشَهَادَةُ الزُّورِ\". تَابَعَهُ غُنْدَرٌ وَأَبُو عَامِرٍ، وَبَهْزٌ، وَعَبْدُ الصَّمَدِ، عَنْ شُعْبَةَ.","vol":"16","page":529},{"text":"حَدَّثَنَا مُسَدَّدٌ، ثَنَا بِشْرُ بْنُ المُفَضَّلِ، ثنَا الجُرَيْرِيُّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَلَا أُنَبِّئُكُمْ بِأَكبَرِ الكَبَائِرِ؟ \". ثَلَاثًا. قَالُوا: بَلَى يَا رَسُولَ اللهِ. قَالَ: \"الإِشْرَاكُ باللهِ، وَعُقُوقُ الوَالِدَيْنِ\". وَجَلَسَ وَكَانَ مُتَّكِئًا فَقَالَ: \"أَلَا وَقَوْلُ الزُّورِ\". قَالَ: فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا: لَيْتَهُ سَكَتَ. وَقَالَ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ: ثَنَا الجُرَيْرِيُّ ثَنَا عَبْدُ الرَّحْمَنِ.\nالشرح:\nفيه عظم شهادة الزور، وأنها من أكبر الكبائر، وعبارة ابن بطال في حديث أبي بكرة أنها أكبر الكبائر، وقد روي عن ابن مسعود أنه قال: عدلت شهادة الزور با لإشراك بالله، وقرأ عبد الله: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ﴾ (^١) [الحج: ٣٠].\nواختلف في شاهد الزور إذا تاب، فقال مالك: يقبل الله توبته وشهادته، كشارب الخمر.\nوعن عبد الملك: لا يقبل كالزنديق.\nوقال أشهب: إنْ أَقَرَّ بذلك لم تُقْبل توبته أبدًا.\nوعند أبي حنيفة: إذا ظهرت توبتُهُ يجب قَبول شهادته إذا أتى على ذلك مدة يظهر في مثلها توبته (^٢).\nوهو قول الشافعي وأبي ثور، وعن مالك أيضًا: كيف يؤمن هذا، لا والله.\n_________\n(^١) \"مصنف عبد الرزاق\" ٨/ ٣٢٧ (١٥٣٩٥)، \"مصنف بن أبي شيبة\" ٤/ ٥٥٠ (٢٣٠٢٨) وانظر:\n(^٢) انظر: \"المبسوط\" ١٦/ ١٧٨، \"الجوهرة النيرة\" ٢/ ٢٣٦ - ٢٣٧.","vol":"16","page":530},{"text":"قال ابن المنذر: وقول أبي حنيفة ومن تبعه أصح.\nوقال ابن القاسم: بلغني عن مالك أنه لا تقبل شهادته أبدًا، وإن تاب وحسنت توبته؛ اتباعًا لعمر (^١).\nواختلف هل يؤدب إذا أقر، فعن عمر بن الخطاب بسند ضعيف، أخرجه ابن أبي شيبة أنه أقام شاهد الزور عشية في إزار ينكت نفسه (^٢).\nوفي لفظ بإسناد جيد: ألا يؤسرنَّ أحد في الإسلام بشهود الزور؛ فإنَّا لا نقبل إلا بالعدول (^٣).\nوعن شريح أنه كان يبعث بشاهد الزور إلى قومِهِ أو إلى سُوقِهِ إن كان مولى: إنَّا قد زيفنا شهادة هذا، ويكتب اسمه عنده، ويضربه خفقات، وينزع عمامته عن رأسه (^٤).\nوعن الجعد بن ذكوان، أن شريحًا ضرب شاهد الزور عشرين سوطًا، ذكره التاريخي، وعن عمر بن عبد العزيز أنه اتهم قومًا على هلال رمضان فضربهم سبعينَ سَوْطًا وأبطل شهادتهم، وعن الزهري: شاهد الزور يعزر.\nوقال الحسن: يضرب شيئًا ويقال للناس: إن هذا شاهد زور.\nوقال الشعبي: يضرب ما دون الأربعين: خمسة وثلاثين، سبعة وثلاثين سوطًا (^٥).\n_________\n(^١) انظر: \"المدونة\" ٤/ ٧٤.\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ٥٥٠ (٢٣٠٣٣).\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٥٥٠ (٢٣٠٣٠).\n(^٤) عبارة المصنف منتزعة من ثلاثة آثار رواها ابن أبي شيبة ٤/ ٥٥٠ (٢٣٠٣٤ - ٢٣٠٣٦).\n(^٥) انظر هذِه الآثار في ابن أبي شيبة ٤/ ٥٥٠ - ٥٥١.","vol":"16","page":531},{"text":"وفي ابن بطال عنه: يشهر ولا يعزر.\nقال: وهو قول أبي حنيفة (^١).\nوفي كتاب \"القضاء\" لأبي عبيد القاسم بن سلام، عن معمر أن رسول الله - ﷺ - رد شهادة رجل في كذبة كذبها.\nوأسنده أبو سعيد النقاش محمد بن علي في كتاب \"الشهود\" عن عبد الرحمن بن محمد السجزي: ثنا علي بن محمد الجوهري: ثنا أحمد بن سعيد الهاشمي: ثنا عمرو بن زياد: ثنا نوح بن أبي مريم، عن إبراهيم الصائغ، عن عكرمة، عن ابن عباس فذكره بلفظ: كذبة واحدة كذبها (^٢).\nومن حديث معمر عن بهز بن حكيم، عن أبيه، عن جده، وفي \"الإشراف\" كان سوار يأمر به يُلَبَّبُ بثوبه ويقول لبعض أعوانه: اذهبوا به إلى مسجد الجامع فدوروا به على الخلق، وهو ينادي: من رآني فلا يشهد بزور. وكان النعمان يرى أن يُبْعث به إلى سوقه إن كان سوقيًّا أو إلى مسجد قومه. ويقول: القاضي يُقرئكم السلام، ويقول: إنَّا وجدنا هذا شاهدَ زورٍ فاحذَروه وحذِّرُوه الناسَ، ولا يرى عليه تعزيرًا.\nوعن مالك: أرى أن يفضح ويعلن به ويوقف، وأرى أن يضرب ويشار به (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٣٢.\n(^٢) ورد بهامش الأصل: وروى هذا الحديث ابن أبي الدنيا في \"الصمت\" من رواية موسى بن شيبة مرسلًا، وموسى روى معمر عنه مناكير، قاله أحمد بن حنبل. انتهى.\nقلت: هو في كتاب \"الصمت\" ص ٢٤٢.\n(^٣) انظر: \"النوادر والزيادات\" ٨/ ٣٨٩.","vol":"16","page":532},{"text":"وقال أحمد وإسحاق: يقام للناس ويغل ويؤدب (^١).\nوقال أبو ثور: يعاقب.\nوقال الشافعي: يعزر ولا يبلغ بالتعزير أربعين سوطًا، ويشهر بأمره (^٢).\nوعن عمر بن الخطاب أنه حبسه يومًا وخلى عنه (^٣).\nوذكر عبد الرزاق عن مكحول، عن الوليد بن أبي مالك أن عمر بن الخطاب كتب إلى عماله بالشام فيه أن يجلد أربعين ويسخم وجهه ويحلق رأسه ويطال حبسه. ورواية أخرى عنه أنه أمر أن يُسَخَّم وجهه وتلقى عمامته في عنقه ويطاف عليه في القبائل ويقال: شاهد زور ولا تقبل شهادته أبدًا.\nوروى ابن وهب عن مالك أنه يجلد ويطاف ويشنع به (^٤)، وقال ابن أبي ليلى: يعزره.\nوفي رواية عنه: يضرب خمسة وسبعين سوطًا ولا يبعث به.\nوعن الأوزاعي: إذا كانا اثنين وشهدا على طلاق ففرق بينهما ثم أكذبا أنفسهما أنهما يضربان مائة مائة ويغرمان للزوج الصداق، وعن القاسم وسالم: شاهد الزور يحبس ويخفق سبع خفقات بعد العصر\nوينادى عليه.\n_________\n(^١) \"مسائل أحمد وإسحاق برواية الكوسج\" ٢/ ٣٨٥ (٢٨٩٦).\n(^٢) \"مختصر المزني\" ٥/ ٢٤٦.\n(^٣) \"مسند ابن الجعد\" ١/ ٣٣١ (٢٢٦٩)، البيهقي ١٤١/ ١٠ (٢٠٤٩١)، وقال الحافظ في \"التلخيص\" ٤/ ٨١: عاصم فيه لين.\n(^٤) انظر: \"النوادر والزيادات\" ٨/ ٣٨٩.","vol":"16","page":533},{"text":"وعن عبد الملك بن يعلى قاضي البصرة أنه أمر بحلق أنصاف رءوسهم وتسخيم وجوههم ويطاف بهم في الأسواق (^١).\nونقل ابن بطال التعزير عن أبي يوسف ومحمد (^٢)، وقال الطحاوي: شهادة الزور فسق ومن فسق، رجلًا عذر، فوجود الفسق منه أولى أن يستحق به التعزير، ولا يختلف أن من فسق بغير شهادة الزور أن توبته مقبولة، وشهادته بعدها كذلك شاهد زور (^٣).\n_________\n(^١) انظر: \"المغني\" ١٤/ ٢٦١.\n(^٢) \"شرح ابن بطال\" ٨/ ٣٢.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٦٠.","vol":"16","page":534},{"text":"<span data-type='title' id=toc-1915>١١ - باب شَهَادَةِ الأَعْمَى، وَأَمْرِهِ، وَنِكَاحِهِ وَإِنْكَاحِهِ، وَمُبَايَعَتِهِ، وَقَبُولِهِ فِي التَّأْذِينِ وَغَيْرِهِ، وَمَا يُعْرَفُ بِالأَصْوَاتِ</span>\nوَأَجَازَ شَهَادَتَهُ قَاسِمٌ وَالحَسَنُ وَابْنُ سِيرِينَ وَالزُّهْرِيُّ وَعَطَاءٌ. وَقَالَ الشَّعْبِيُّ: تَجُوزُ شَهَادَتُهُ إِذَا كَانَ عَاقِلًا. وَقَالَ الحَكَمُ: رُبَّ شَيْءٍ تَجُوزُ فِيهِ. وَقَالَ الزُّهْرِيُّ: أَرَأَيْتَ ابْنَ عَبَّاسٍ لَوْ شَهِدَ عَلَى شَهَادَةٍ أَكُنْتَ تَرُدُّهُ؟ وَكَانَ ابْنُ عَبَّاسٍ يَبْعَثُ رَجُلًا، إِذَا غَابَتِ الشَّمْسُ أَفْطَرَ، وَيَسْأَلُ عَنِ الفَجْرِ فَإِذَا قِيلَ لَهُ: طَلَعَ. صَلَّى رَكْعَتَيْنِ. وَقَالَ سُلَيْمَانُ بْنُ يَسَارٍ: اسْتَأْذَنْتُ عَلَى عَائِشَةَ فَعَرَفَتْ صَوْتِي، قَالَتْ سُلَيْمَانُ، ادْخُلْ، فَإِنَّكَ مَمْلُوكٌ مَا بَقِيَ عَلَيْكَ شَيْءٌ. وَأَجَازَ سَمُرَةُ بْنُ جُنْدَبٍ شَهَادَةَ امْرَأَةٍ مُنْتَقِبَةٍ.\n\n٢٦٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يَقْرَأُ فِي المَسْجِدِ، فَقَالَ: \"﵀، لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً، أَسْقَطْتُهُنَّ مِنْ سُورَةِ كَذَا وَكَذَا\".\nوَزَادَ عَبَّادُ بْنُ عَبْدِ اللهِ، عَنْ عَائِشَةَ تَهَجَّدَ النَّبِيُّ - ﷺ - فِي بَيْتِي، فَسَمِعَ صَوْتَ عَبَّادٍ يُصَلِّي فِي المَسْجِدِ، فَقَالَ: \"يَا عَائِشَةُ، أَصَوْتُ عَبَّادٍ هَذَا؟ \". قُلْتُ: نَعَمْ. قَالَ: \"اللَّهُمَّ ارْحَمْ عَبَّادًا\". [٥٠٣٧، ٥٠٣٨، ٥٠٤٢، ٦٣٣٥ - مسلم: ٧٨٨ - فتح: ٥/ ٢٦٤]\n\n٢٦٥٦ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ\" أَوْ قَالَ: \"حَتَّى تَسْمَعُوا أَذَانَ ابْنِ أُمِّ مَكْتُومٍ\".","vol":"16","page":535},{"text":"وَكَانَ ابن أُمِّ مَكْتُومِ رَجُلًا أَعْمَى، لَا يُؤَذِّن حَتَّى يَقُولَ لَهُ النَّاس: أَصْبَحْتَ.\n[انظر: ٦١٧ - مسلم: ١٠٩٢ - فتح: ٥/ ٢٦٤]\n\n٢٦٥٧ - حَدَّثَنَا زِيَادُ بْنُ يَحْيَى، حَدَّثَنَا حَاتِمُ بْنُ وَرْدَانَ حَدَّثَنَا أَيُّوبُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ ﵄ قَالَ: قَدِمَتْ عَلَى النَّبِيِّ - ﷺ - أَقْبِيَةٌ، فَقَالَ لِي أَبِي مَخْرَمَةُ: انْطَلِقْ بِنَا إِلَيْهِ عَسَى أَنْ يُعْطِيَنَا مِنْهَا شَيْئًا. فَقَامَ أَبِي عَلَى البَابِ فَتَكَلَّمَ، فَعَرَفَ النَّبِيُّ - ﷺ - صَوْتَهُ، فَخَرَجَ النَّبِيُّ - ﷺ - وَمَعَهُ قَبَاءٌ، وَهُوَ يُرِيهِ مَحَاسِنَهُ وَهُوَ يَقُولَ: \"خَبَأْتُ هَذَا لَكَ، خَبَأْتُ هَذَا لَكَ\". [انظر: ٢٥٩٩ - مسلم: ١٠٥٨ - فتح: ٥/ ٢٦٤]\nثم ساق ثلاثة أحاديث:\nأحدها: حديث هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يَقْرَأُ في المَسْجِدِ، فقَالَ: \"﵀، لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً، أَسْقَطْتُهُنَّ مِنْ سُورَةِ كَذَا وَكَذَا\". وَزَادَ عَبَّادُ بْنُ عَبْدِ اللهِ، عَنْ عَائِشَةَ تَهَجَّدَ النَّبِيُّ - ﷺ - فِي بَيْتِي، فَسَمِعَ صَوْتَ عَبَّادٍ يُصَلِّي فِي المَسْجِدِ، فَقَالَ: \"يَا عَائِشَةُ، أَصَوْتُ عَبَّادٍ هذا؟ \". قُلْتُ: نَعَمْ. قَالَ: \"اللَّهُمَّ ارْحَمْ عَبَّادًا\".\nثانيها: حديث ابن عمر: \"إِنَّ بِلَالًا يُؤَذِّنُ بلَيْلِ، فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ .. \" الحديث وقد سلف في بابه: وَكَانَ ابن أُمِّ مَكْتُومٍ رَجُلًا أَعْمَى، لَا يُؤَذَنُ حَتَّى يَقُولَ لَهُ النَّاسُ: أَصْبَحْتَ، أَصْبَحْتَ.\nثالثها: حديث المِسْوَر في القَباءِ، وقد سلف. وفيه: فَعَرَفَ النَّبِيُّ - ﷺ - صَوْتَهُ.\nالشرح:\nالتعاليق الأول: خلا عطاء، ذكرها أبو بكر بن أبي شيبة فقال: حدثنا معاذ بن معاذ عن أشعث، عن الحسن وابن سيرين، قالا:","vol":"16","page":536},{"text":"شهادة الأعمى جائزة. وحدثنا ابن مهدي، عن سفيان، عن ابن أبي ذئب، عن الزهري أنه كان يجيز شهادة الأعمى.\nوحدثنا ابن فضيل، عن يحيى بن سعيد سألتُ الحكم بن عتيبة فقلتُ: إنَّ القاسم بن محمد سُئل عن الأعمى فقال: تجوزُ شهادتُه وَيؤُم القومَ، فقال وما يمنعه أن يؤم ويشهد!\nوحدثنا حفص بن غياث، عن أشعث، عن الحسن قال: لا تجوز شهادة الأعمى إلا أن يكون شيئًا قد رآه قبل أن يذهب بصره (^١).\nوقال أبو محمد ابن حزم: صح عن عطاء أنه أجاز شهادة الأعمى (^٢).\nوأثر الشعبي رواه أبو بكر -يعني: ابن أبي شيبة (^٣) - عن وكيع عن الحسن بن صالح وإسرائيل عن عيسى بن أبي عزة عنه أنه أجاز شهادته (^٤).\nوأثر الحكم رواه أيضًا، عن ابن مهدي، عن شعبة، سألت الحكم، عن شهادة الأعمى فقال: رب شيء تجوز فيه. يريد إذا كان شيء يعلم بالصوت أو اللمس أو نحوه، واحتجاج الزهري بابن عباس؛ لأنه كُفَّ بصره في آخر عمره كأبيه وجده، وكذا ابن عمر وأبو قحافة وأبو حميد الساعدي، وغير واحد من التابعين منهم: عبد الله بن عبد الحكم وأبو بكر بن عبد الرحمن، ذكره ابن التين.\n_________\n(^١) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٤/ ٣٥٧.\n(^٢) \"المحلى\" ٩/ ٤٣٣.\n(^٣) كذا في (الأصل) بين الأسطر.\n(^٤) \"مصنف ابن أبي شيبة\" ٤/ ٣٥٧ (٢٠٩٥٠).","vol":"16","page":537},{"text":"وتعليق عائشة سلف في المكاتب (^١)، وأثر سمرة ورد حديث يخالفه أخرجه ابن منده في كتاب \"الصحابة\" أنه - ﷺ - كلمته امرأة وهي منتقبة فقال: \"أسفري؛ فإنَّ الإسفار من الإيمان\" (^٢) وقوله في حديث مخرمة: تَكَلَّمَ، فَعَرَفَ النَّبِيُّ - ﷺ - صَوْتَهُ فخرج، وقال في رواية أخرى: أمرني أبي فدخلتُ على رسولِ الله - ﷺ -، فلعله دخل ولقي رسول الله - ﷺ - خارجًا لصوت مخرمة.\nوالتهجد: الصلاة بالليل وإن قَلّت، وقيل: إنه السهر (^٣).\nوعباد: هو ابن بشر من كبار الأنصار، وهو أحد صاحبي القضاء، كما نبه عليه ابن التين.\nواعترض الإِسْمَاعِيلِيّ فقال: ليس في جميع ما ذكره دلالة على قبول شهادة الأعمى فيما يحتاج إلى إثبات الأعيان.\nفأما ما ذكره في نكاحه فهو ضرورة الأعمى في نفسه لا لغيره فيه، وما رواه في التأذين فقد أخبر أنه كان لَا يُؤَذِّنُ حَتَّى يُقالُ لَهُ: أَصْبَحْتَ، وكفى بخبر الشارع عنه شاهدًا له بأنه لا يُؤذِّن حتى يُصبح، فلو قال - ﵇ - لمن قال: إنه صادق فيما يقول كان مصدقًا.\n_________\n(^١) سلف قبل رقم (٢٥٦٤) باب: بيع المكاتب إذا رضي.\n(^٢) رواه ابن منده وأبو نعيم كما في \"أسد الغابة\" ٧/ ٢٧٢ عن قريبة بنت منيعة عن أمها أنها جاءت إلى رسول الله - ﷺ - فقالت: يا رسول الله: النار النار، فقال: \"ما نجواك؟ \" فأخبرته بأمرها وهي منتقبة، فقال: \"يا أمة الله أسفري، فإن الإسفار من الإسلام وإن النقاب من الفجور\".\nقال الألباني في \"الضعيفة\" (٥٣٠١). هذا متن منكر، وإسناد مظلم، قريبة هذِه لم أجد أحدًا ترجمها، بل إن أمها منيعة لا تعرف إلا من طريقها. اهـ.\n(^٣) \"الصحاح\" ٢/ ٥٥٥ (هجد).","vol":"16","page":538},{"text":"وما قاله عن الزهري في ابن عباس فإنما هو تَهْوِيلٌ لا احتجاج، أترى لَوْ شَهِدَ ابن عباس لأبيه أو لابنه أو لمملوكه أكانت تُقْبل شهادتُه؟ وكان أفقه من أن يشهد فيما لا يجوزُ قبول شهادته فيه، وما ذكره من سماعه - ﵇ - قراءة رجل بيان أنَّ كلَّ صائتٍ وإن لم يُرَ مصوته يُعرف بصوته؛ لأنه إنما ترحَّمَ عليه، (فإذ كان إيَّاهُ كان نسي أو أسقط) (^١)؛ إلا أنه شهد أنه فلان. وما ذكره من قصةِ مَخْرَمة فإنما يريدُ محاسن الثوب مسًّا لا إبصارًا له بالعين.\nثم قال (^٢): هذا شيء لا يتعداه إلى غيره؛ لأنه لا ضرر على غيره منه، ومن معرفته ثوب يوهب له أو جهله، والشهادة بشيء احتيج إليها؛ لأجل الحق بها من العين، وهي البصراء، مندوحة عن الأضواء، وما لا بد للأعمى منه في نفسه فهو مضطر إليه لا سبيل إلى تكليفه فيه غير الممكن، ومن حيث تعلم قلة اشتباه الأصوات والتباسها علينا في الكثير من الناس، كذلك تعلم قلة الاشتباه من الصوت حيث يلتبس على المبصر إلا نادرًا دليل على الشهادات المأخوذ منها بالتثبت مخالفة لما يجري على السهولة، وقد يأذن الصغير والضرير على الإنسان في داره ثم لا تُقبل شهادة الصغير، وكذلك الضرير. هذا آخر كلامه، وما حكاه البخاري عن جماعات استفتح بهم الباب شاهد له، وكذا معرفة عائشة صوت سليمان؛ لأنها لم تره (حالتئذٍ) (^٣)، وابن أم مكتوم وإن كان لا ينادي حتى يقال له: أصبحت.\n_________\n(^١) كذا في الأصول، ولم يتضح لنا معناها، والله أعلم.\n(^٢) أي: الإسماعيلي.\n(^٣) رسمت في الأصل: (حالة إذنٍ).","vol":"16","page":539},{"text":"فمن سمع بلالًا فقد اعتمد على صوته في الأكل والشرب، وبعث ابن عباس الرجل ظاهر في الاعتماد عليه، واكتفى بخبر الواحد مع قرائن الأحوال، كما نبه عليه ابن المنير، ولعل البخاري يشير بحديث ابن عباس إلى شهادة الأعمى على التعريف أي: تعرف أن هذا فلان فإذا عرف شهد، وشهادة التعريف مختلف فيها عند مالك، وكذلك البصير إذا لم يعرف نسب الشخص يعرفه نسبه من يثق به، فهل يشهد على فلان بن فلان بنسبه أو لا مختلف فيه أيضًا (^١).\nوقد اختلف العلماء في شهادة الأعمى فأجازها سوى من ذكره البخاري مالك والليث، فيما طريقه الصوت، وسواء علم ذلك قبل العمى أو بعده، قال مالك: وإن شهد على زنا حُدّ للقذف ولم تقبل شهادته (^٢)، وقال النخعي وابن أبي ليلى: إذا علمه قبل العمى جازت، وما علمه في حال العمى لم يجز، وهو قول أبي يوسف والشافعي (^٣).\nقلتُ: ويجوزُ عندنا فيما إذا قاله في إذنه وتعلَّقَ به وشهد عند قاضٍ، وفي الاستفاضة والترجمة، وقال أبو حنيفة ومحمد: لا تجوزُ شهادتُهُ بحالٍ (^٤).\nحجةُ المجيزِ: سماعه - ﵇ - صوتَ عبادٍ ودعا له، وسمع صوتَ مَخْرَمة من بيته فعرِفَه، وكذلك عرفان عائشة صوت سليمان.\n_________\n(^١) \"المتواري\" ص ٣٠٨.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٣٤.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٦.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٦، \"الأم\" ٧/ ٤٢.","vol":"16","page":540},{"text":"واحتجَّ مالك بقصة ابن أم مكتوم فقال: وكان أعمى إمامًا مؤذنًا على عهد رسول الله - ﷺ -، وقبل الشارع وأصحابه والمسلمون المؤذنين في الأوقات والسماع منهم، وقال: إنِّما حفظ الناسُ عن أمهات المؤمنين ما حفظوه من وراء حجاب.\nقال المهلب: والذي سَمِعَ صوتَ ابن أمِّ مكتوم من بيته فعلم أنه الذي أمر الشارع بالكف عن الطعام بصوته، فهو كالأعمى أيضًا، يسمع صوت رجل فعرفه فتجوز شهادته عليه بما سمع منه وإن لم يره.\nقال ابن القصار: والصوت في الشرع قد أقيم مقام الشهادة؛ ألا ترى أن الأعمى يطأ زوجته بعد أن يعرف صوتها، والإقدام على الفرج واستباحته أعظم من الشهادة في الحقوق.\nواحتجَّ من لم يجز شهادته فقال: إن العقود والإقرارات لا تجوز\nالشهادة عليها بالاستفاضة، فكذلك لا تجوز شهادة الأعمى؛ لأنه لا يتيقن أن هذا صوت فلان لجواز شبهه بصوت غيره، كالخط لا يجوز أن يشهد عليه حتى يذكر أنه شاهد فيه؛ وإنما كان ذلك لأن الخط يشبه الخط، قالوا: وهذِه دلالة لا انفصال عنها.\nوالجواب: أن العقود والإقرارات مفتقرة إلى السماع ولا تفتقر إلى المعاينة، بخلاف الأفعال التي تفتقر إلى المعاينة، دليله قوله تعالى: ﴿وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ﴾ [الروم: ٢٢] فجعل الدلائل على محكم\nصنعته ووحدانيته اختلاف الألسن والألوان، ثم وجدنا الخلق قد تتشابه كما تتشابه الأصوات.\nفلما تقرر أنه إذا شهد على عين جاز، وإن جاز تشبه عين أخرى.\nكذلك يشهد على الصوت وإن جاز أن يشبه صوتًا آخر.","vol":"16","page":541},{"text":"قال ابن بطال: وقد رجع مالكٌ عن الشهادة على الخط؛ لأن الخطوط كثيرة الشبه، وليست الأصوات والخلق كذلك؛ ألا ترى أنه تعالى ذكر اختلاف الألسنة والألوان ولم يذكر الخطوط.\nواعترض ابن القابسي فقال: قد روى الأثبات الحكم بشهادة الخط، منهم ابن القاسم وابن وهب، واستمر عليه العمل (^١).\nوقال ابن التين: قول ابن القاسم وموافقيه هو قول مالك فتقبل شهادته على ما يلمسه من حار أو بارد، فيما يذوقه أنه حلو أو حامض، وفيما يشبهه، وأما ما طريقه الصوت كالإقرار وشبهه فتقبل عنده، وسواء تحملها أعمى، أو بصيرًا ثم عمي -خلافًا لأبي حنيفة والشافعي في قولهما- لا تقبل إذا تحملها أعمى.\nوحكى ابن القصار عن أبي حنيفة أنه إذا تحملها بصيرًا ثم عمي لا يؤديها كما أسلفناه، ولا شك أن أمهات المؤمنين أخذ عنهن الصحابة والتابعون من وراء حجاب، وقد قال تعالى ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللهِ وَالحِكْمَةِ﴾ [الأحزاب: ٣٤]. وحديث أذان بلال حجة في ذلك كما سلف، وكذا وطؤه زوجته؛ لأنه إنما يعرفها بالصوت، ومعلوم أن الأعمى يتكرر عليه سماع صوتها فيقع له العلم بذلك، فكان الصوت طريقًا يميز به بين الأشخاص.\nوقال أبو محمد بن حزم: شهادة الأعمى مقبولة كالصحيح. روي ذلك عن ابن عباس.\nوصحَّ عن الزُّهري وعطاء والقاسم والشعبي وشريح وابن سيرين والحكم بن عتيبة وربيعة ويحيى بن سعيد الأنصاري وابن جريج،\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٣٥.","vol":"16","page":542},{"text":"وأحد قولي إياس بن معاوية، وأحد قولي ابن أبي ليلى، وهو قول مالك والليث وأحمد وإسحاق وأبي سليمان وأصحابنا.\nوقالت طائفةٌ: يجوز فيما عرف قبل العمى، ولا يجوز فيما عرف بعده.\nوهو أحد قولي الحسن، واحد قولي ابن أبي ليلى، وهو قول أبي يوسف والشافعي وأصحابه (^١). وقد يحتج له بما روي عنه أنه - ﵇ - سُئل عن الشهادة، فقال: \"ألا ترى الشمسَ؟! على مثلِها فاشْهَد\" (^٢) لكن قال ابن حزم: لا يصح سنده؛ لأنه من طريق محمد بن سليمان ابن مسمول وهو هالك، عن عبد الله بن سلمة بن وهرام وهو ضعيف، لكن معناه صحيح.\nوقالت طائفة: يجوز في الشيء اليسير، روينا ذلك عن النخعي.\n_________\n(^١) \"المحلى\" ٩/ ٤٣٣.\n(^٢) \"شعب الإيمان\" ٧/ ٤٥٥ (١٠٩٧٤) \"حلية الأولياء\" ٤/ ١٨. وقال: غريب من حديث طاوس، تفرد به عبيد الله بن سلمة، عن أبيه.\nقال الزيلعي في \"نصب الراية\" ٤/ ٨٢: أخرجه البيهقي في \"سننه\"، والحاكم في \"مستدركه\" عن محمد بن سليمان بن شمول … وساق الحديث. قال الحاكم: صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي في \"مختصره\" فقال: بل هوحديث واهٍ، فإن محمد بن سليمان بن مشمول ضعفه غير واحد. انتهى.\nقلت: -أي: الزيلعي- رواه كذلك ابن عدي في \"الكامل\"، والعقيلي في \"كتابه\" وأعلاه بمحمد بن سليمان بن مسمول، وأسند ابن عدي ضعفه عن النسائي، ووافقه وقال: عامة ما يرويه لا يتابع عليه إسنادًا ولا متنًا. انتهى.\nوقال الحافظ في \"التلخيص\" ٤/ ١٩٨: رواه العقيلي والحاكم وأبو نعيم وابن عدي والبيهقي من حديث طاوس عن ابن عباس وصححه الحاكم، وفي إسناده محمد بن سليمان بن مسمول، وهو ضعيف، وقال البيهقي: لم يرو من وجه يعتمد عليه.","vol":"16","page":543},{"text":"وقالت طائفة: لا يقبل في شيء أصلًا إلا في الأنساب وهو قول زفر، ورويناه من طريق عبد الرزاق، عن وكيع، عن أبي حنيفة، ولا يعرف أصحاب هذِه الرواية.\nوقالت طائفة: لا يقبل جملة، روينا ذلك عن علي وليس بصحيح عنه؛ لأنه من طريق الأسود بن قيس، عن أشياخ من قومه عنهم. وعن إياس بن معاوية والحسن بن أبي الحسن والنخعي أنهم كرهوا شهادته (^١).\nوقال أبو حنيفة: لا يقبل في شيء أصلًا، لا فيما عرف قبل العمى ولا فيما عرف بعده، وقد سلف.\nقال وكيع: ثنا سفيان أن قتادة شهد عند إياس بن معاوية فرد شهادته.\nوسئل إبراهيم عنها، فحدث بحديث كأنه كرهه (^٢).\nقلت: فتحصلنا فيه على ستة مذاهب: المنع المطلق، والجواز المطلق، والجواز فيما طريقه الصوت دون البصر، الفرق بين ما علمه قَبْلُ وما لم يعلمه، الجواز في اليسير، الجواز في الأنساب خاصة.\n_________\n(^١) \"المحلى\" ٩/ ٤٣٣، ٤٣٤.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٣٥٧ (٢٠٩٥٢، ٢٠٩٥٣).","vol":"16","page":544},{"text":"<span data-type='title' id=toc-1916>١٢ - باب شَهَادَةِ النِّسَاءِ</span>\nوَقَوْلِهِ -﷿-: ﴿فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ﴾. [البقرة: ٢٨٢].\n\n٢٦٥٨ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدٌ، عَنْ عِيَاضِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَلَيْسَ شَهَادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ؟ \". قُلْنَا بَلَى. قَالَ: \"فَذَلِكَ مِنْ نُقْصَانِ عَقْلِهَا\". [انظر: ٣٠٤ - مسلم: ٨٠ - فتح: ٥/ ٢٦٦]\nذكر فيه حديث أبي سعيد عن النَّبي - ﷺ -: \"أَلَيْسَ شَهَادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ؟ \". قُلْنَا بَلَى. قَالَ: \"فَذَلِكَ مِنْ نُقْصَانِ عَقْلِهَا\".\nوقد سلف مطولًا في الحيض (^١)، وزيد الذي في إسناده هو ابن أسلم كما صرح به هناك.\nوقام الإجماع على القول بظاهر الآية، على أن شهادة النساء تجوز مع الرجال في الديون والأموال (^٢).\nوأجمع أكثر العلماء على أن شهادتهن لا تجوز في الحدود والقصاص، هذا قول سعيد بن المسيب والشعبي والنخعى والحسن البصري والزهري (^٣)، وربيعة ومالك والليث والكوفيين والشافعي وأحمد وأبي ثور (^٤).\nواختلفوا في النكاح والطلاق والعتق والنسب والولاء، فذهب ربيعة ومالك والشافعي وأحمد وأبو ثور إلى أنه لا يجوز في شيء من ذلك كله\n_________\n(^١) برقم (٣٠٤) باب: ترك الحائض الصوم.\n(^٢) \"الإجماع\" لابن المنذر ص ٣٠٤.\n(^٣) انظر هذِه الآثار في \"مصنف بن أبي شيبة\" ٥/ ٥٢٨.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٤٥، \"المدونة\" ٤/ ٨٤، \"الأم\" ٧/ ٤٣.","vol":"16","page":545},{"text":"مع الرجال، وأجاز شهادتهن في ذلك كله مع الرجال الكوفيون (^١)، ولا دليل لهم يوجب قبول شهادتهن في شيء من ذلك.\nواتفقوا أنه تجوز شهادتهن منفردات في الحيض، والولادة، والاستهلال، وعيوب النساء، وما لا يطلع عليه الرجال من عورتهن للضرورة (^٢).\nواختلفوا في الرضاع، فمنهم من أجاز فيه شهادتهن منفردات، ومنهم من أجازها مع الرجال، على ما سيأتي ذكره في النكاح -إن شاء الله تعالى- وقال أبو عبيد: اجتمعت العلماء على أنه لا حظ للنساء في الشهادة في الحدود.\nوكذلك أجمعوا على شهادتهن في الأموال أنه لا حظ لهن فيها -أي: منفردات- وكذلك، لآيتين تأولهما فيما نرى والله أعلم.\nأما آية الحدود فقوله تعالى: ﴿وَالَّذِينَ يَرْمُونَ المُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ [النور: ٤] الآية، فعلم أن الشهادة (^٣) في اللغة لا تقع إلا على الذكور، ثم أمضوا على هذا جميع الحدود من الزنا والسرقة والفرية وشرب الخمر والقصاص في النفس وما دونها.\nوأما آية الأموال فقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ﴾ [البقرة: ٢٨٢] إلى قوله: ﴿فَرَجُلٌ وَامْرَأَتَانِ﴾ [البقرة: ٢٨٢] ثم أمضوا على هذا جميع الحقوق والمواريث والوصايا والودائع والوكالات والدين، فلما صاروا إلى النكاح والطلاق والعتاق لم يجدوا فيها من ظاهر القرآن ما وجدوا في تلك الآيتين، فاختلفوا في التأويل، فشبهها\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٤٥، \"المدونة\" ٤/ ٨٤، \"الأم\" ٧/ ٤٣.\n(^٢) انظر: \"المغني\" ١٤/ ١٣٤ - ١٣٥.\n(^٣) ذكر فوق الكلمة: لعله: الشهداء.","vol":"16","page":546},{"text":"قوم بالأموال، فأجازوا فيها شهادة النساء، وقالوا: ليست بحدود وإنما توجب مهورًا ونفقات النساء.\nوأبى ذلك آخرون، ورأوها كلها حدودا؛ لأن بها يكون استحلال الفروج وتحريمها. قال أبو عبيد: وهذا القول يُختار؛ لأن تأويل القرآن يصدقه، ألا تسمع قوله تعالى حين ذكر الطلاق والرجعة فقال: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] فخص بها الرجال، ولم يجعل للنساء فيها حظًّا كما جعله في الدين، ثم أبين من ذلك أنه سماها حدود الله فقال: ﴿تِلْكَ حُدُودُ اللهِ فَلَا تَعْتَدُوهَا﴾ [البقرة: ٢٢٩] فكان هذا أكبر من التأويل، فالأمر عندنا عليه أنه لا تجوز شهادتهن في نكاح ولا طلاق ولا رجعة، وكيف يقبل قولهنَّ في هذِه الحال على غيرهن ولا يملكنها من أنفسهن، ولم يجعل الله إليهن عقد نكاح ولا حله؟! لأن الله تعالى خاطب الرجال في ذلك دونهن في كتابه.\nقال أبو عبيد: والعتاق عندنا من ذلك كله لا تجوز فيه شهادتهن؛ لما يدخل فيه من تحريم الفروج وتحليلها.\nقال المهلب: وفي حديث الباب دلالة أن الناس يجب أن يتفاضلوا في الشهادة بقدر عقولهم وفهمهم وضبطهم، وأن يكون الرجل الصالح الذي تُعرف منه الغفلة والبلادة يتوقف عن شهادته في الأمور الخفية.\nوتقبل شهادة اليقظان الفهم العدل، والتفاضل في شهادتهما على قدر أفهامهما.\nوفيه: أن الشاهد إذا نسي الشهادة ثم ذكره بها صاحبه؛ حتى ذكرها أنها جائزة؛ لقوله تعالى: ﴿أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى﴾ [البقرة: ٢٨٢] فدخل في ذلك معنى الرجال والنساء.","vol":"16","page":547},{"text":"فرع: اختلف في شهادة امرأتين مع الفُشُوّ وامرأتين من غير الفشو،\nوفي شهادة أحد الأبوين بالرضاع، كما حكاه ابن التين، فقال ابن القاسم: إن شهدت أم الزوج أو أم الزوجة لم تقبل شهادتهما إلا أن\nيكون قد فشا.\nوعن ابن حبيب، عن مالك: إذا قالت المرأة ذلك في أمها أو أبيها، أو قاله الأب في ولده، وقعت الفرقة (^١).\nفرع: قال أبو عبد الرحمن العتقي: اختلفوا في عدد من يجب قبول شهادته من النساء على ما لا يطلع عليه الرجال، فقالت طائفة: لا يقبل أقل من أربع.\nوهذا قول أهل البيت والنخعي وعطاء (^٢).\nوهو رأي الشافعي وأبي ثور (^٣)، وقالت طائفة: تجوز شهادة امرأتين على ما لا يطلع عليه الرجال. وبه قال ابن شبرمة وابن أبي ليلى (^٤).\nوعن مالك: إذا كانت مع القابلة امرأة أخرى فشهادتها جائزة (^٥).\nوروي عن الشعبي أنه أجاز شهادة المرأة الواحدة فيما لا يطلع عليه الرجال (^٦)، وعن مالك: أرى أن تجوز شهادة المرأتين في الدين مع يمين صاحبه (^٧).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ٨٣، ٨٤.\n(^٢) \"مصنف عبد الرزاق\" ٧/ ٤٨٣ (١٣٩٧٢) عن عطاء.\n(^٣) انظر: \"الأم\" ٧/ ٤٣، \"اختلاف الفقهاء\" ص ٥٦٤.\n(^٤) انظر: \"اختلاف الفقهاء\" ص ٥٦٤.\n(^٥) انظر: \"الكافي\" لابن عبد البر ص ٤٦٩.\n(^٦) \"مصنف عبد الرزاق\" ٧/ ٤٨٤ (١٣٩٧٨).\n(^٧) \"المدونة\" ٤/ ٨٣.","vol":"16","page":548},{"text":"وعن الشافعي: يستحلف المدعى عليه، ولا يحلف المدعي مع شهادة المرأتين.\nوقالت طائفة: لا تجوز شهادة النساء إلا في موضعين: المال، وحيث لا يرى الرجال من عورات النساء.\nفائدة: روى الزبير بن بكار في كتاب \"المفاكهة والمزح\" أن امرأة وطئت صبيًّا فقتلته، فرُفعت إلى علي فشهد عليها أربع نسوة، وأجاز عليٌّ شهادتهنَّ وجحدت هي، فلما أجاز شهادتهنَّ قالت لعلي: اعفني الآن في الدية. قال: وكان علي يجيز شهادة الصبيان (^١).\n_________\n(^١) ورد بهامش الأصل: آخر ٨ من ٨ من تجزئه المصنف.","vol":"16","page":549},{"text":"<span data-type='title' id=toc-1917>١٣ - باب شَهَادَةِ الإِمَاءِ وَالعَبِيدِ </span>(^١)\nوَقَالَ أَنَسٌ: شَهَادَةُ العَبْدِ جَائِزَةٌ إِذَا كَانَ عَدْلًا.\nوَأَجَازَهُ شُرَيْحٌ وَزُرَارَةُ بْنُ أَوْفَى.\nوَقَالَ ابْنُ سِيرِينَ: شَهَادَتُهُ جَائِزَةٌ، إِلَّا العَبْدَ لِسَيِّدِهِ.\nوَأَجَازَهُ الحَسَنُ وَإِبْرَاهِيمُ فِي الشَّيْءِ التَّافِهِ.\nوَقَالَ شُرَيْحٌ كُلُّكُمْ بَنُو عَبِيدٍ وَإِمَاءٍ.\n\n٢٦٥٩ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الحَارِثِ. وَحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنِ ابْنِ جُرَيْجٍ قَالَ: سَمِعْتُ ابْنَ أَبِي مُلَيْكَةَ قَالَ: حَدَّثَنِي عُقْبَةُ بْنُ الحَارِثِ -أَوْ سَمِعْتُهُ مِنْهُ- أَنَّهُ تَزَوَّجَ أُمَّ يَحْيَى بِنْتَ أَبِي إِهَابٍ. قَالَ: فَجَاءَتْ أَمَةٌ سَوْدَاءُ فَقَالَتْ: قَدْ أَرْضَعْتُكُمَا. فَذَكَرْتُ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَأَعْرَضَ عَنِّي. قَالَ: فَتَنَحَّيْتُ فَذَكَرْتُ ذَلِكَ لَهُ، قَالَ: \"وَكَيْفَ وَقَدْ زَعَمَتْ أَنْ قَدْ أَرْضَعَتْكُمَا؟! \". فَنَهَاهُ عَنْهَا. [انظر: ٨٨ - فتح: ٥/ ٢٦٧]\nثم ذكر حديث عقبة بن الحارث السالف، وفي آخِره: فَنَهَاهُ عَنْهَا.\nوأثر أنس أخرجه ابن أبي شيبة، عن حفص بن غياث عن المختار بن فلفُل قال: سألت أنسًا عن شهادة العبيد فقال: جائزة (^٢).\nقال في \"الإشراف\": وما علمتُ أنَّ أحدًا ردَّها.\nوأثر شريح أخرجه أيضًا، عن حفص بن غياث، عن أشعث، عن الشعبي قال: قال شريح: لا أجيز شهادة العبد. فقال علي: لكنا نجيزها، فكان شريح بعده يجيزها إلا لسيده.\n_________\n(^١) ورد في هامش الأصل: ثم بلغ في الثمانين: كتبه مؤلفه.\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ٢٩٨ (٢٠٢٧٥).","vol":"16","page":550},{"text":"قال: وحدثنا ابن أبي زائدة، عن أشعث، عن عامر: أن شريحًا أجاز شهادة العبد (^١).\nوأثر زرارة جيد، وقد احتج به ابن حزم في \"محلاه\" (^٢)، وأثر ابن سيرين ذكره عبد الله بن أحمد، ثنا أبي، ثنا عبد الرحمن بن مهدي، ثنا حماد بن زيد، عن يحيى بن عتيق، عنه بلفظ أنه كان لا يرى بشهادة المملوك بأسًا إذا كان عدلًا. وأثر الحسن أخرجه أيضًا عن معاذ بن معاذ، عن أشعث الحمزاني، عنه. من غير ذكر (التافه) وهو الشيء اليسير.\nوكذا أثر إبراهيم رواه عن وكيع، عن سفيان، عن منصور، عن إبراهيم: كانوا يجيزونها في الشيء الطفيف.\nوأثر شريح أخرجه أيضًا، عن وكيع، عن سفيان، عن عمار الدهني، قال: شهدت شريحًا شهد عنده عبد على دار فأجاز شهادته، فقيل له: إنه عبد. فقال: كلنا عبيد، وأمنا حواء (^٣).\nوحديث عقبة أخرجه عن أبي عاصم، عن ابن جريج، عن ابن أبي مليكة عنه. وفيه: (فجاءته أمة سوداء).\nوأخرجه في الباب الآتي بعده لكنه قال بدل ابن جريج: عمر بن سعيد (^٤). وفيه: فجاءته امرأة.\n_________\n(^١) ابن أبي شيبة ٤/ ٢٩٨ (٢٠٢٧٦، ٢٠٢٧٨).\n(^٢) \"المحلى\" ٩/ ٤١٣.\n(^٣) رواه ابن أبي شيبة ٤/ ٢٩٨ (٢٠٢٧٧).\n(^٤) برقم (٢٦٦٠) باب: شهادة المرضعة.","vol":"16","page":551},{"text":"وأخرجه قريبًا في باب إذا شهد شاهد أو شهود بشيء، عن حبان: أنا عبد الله، ثنا عمر بن سعيد بن أبي حسين (^١). وفيه: (فأتته امرأة).\nوأخرجه في أوائل البيوع في باب تفسير المشبهات، عن محمد بن كثير، أنا سفيان، أنا عبد الله بن عبد الرحمن بن أبي حسين، عن ابن أبي مليكة به (^٢). وفي هذا امرأة سوداء، قال الإسماعيلي: مَنْ صحَّحَ حديثَ ابن جريج فقد صحَّحَ حديثَ عُمر بن أبي حسين، وهو يروي: مولاة سوداء لأهل مكة، فمن (قال) (^٣) أمة حرة فقد تدَّعي بذلك لا سيما فيمن يريد تحقيرها وتصغيرها. ومن قال: مولاة، فقد أثبت لهما الأموة وعتقا بعد ذلك لا يدخل في جواز شهادة الرقيق، ولو كان كذلك لجازت شهادة الأمة من حيث لا تجوز شهادة امرأة واحدة على أصله؛ لأنه - ﷺ - قال في الخبر الذي صححه عن أبي سعيد المذكور قبل: \"أَليْسَ شَهَادَةُ المَرْأَةِ عَلَى النِّصْفِ مِنْ شَهَادَةِ الرَّجُلِ؟ \" فإذا كان لا يقبل من شهادة رجل مثلًا وإنما شهادة الحرة تقوم مقام نصف شهادة الرجل، فلا يعمل حتى تكونا اثنتين، فكيف ساغ تفضيل الأمة على الحرة في الشهادة على معناه؟ فالشارع لم يحرِّمها، ولكنه قال: \"كيف وقد قِيل؟ \" كراهةً للتقدم على ما يعرض فيه الشبهة؟ ويكون قول من قال: فنهاه عنها أيضًا على هذا المعنى؛ لأن ذلك لو كان موجبًا تحريمها لم يكن لاعتراضه عن إجابته عما سأله عنه مما هو محرم معنى، بل كان يخبره أنه لا يسعه ذلك فدل أنه كرهه له ولا أقل من أن تكون المرأة عدلًا إذا شهدت.\n_________\n(^١) سلف برقم (٢٦٤٠).\n(^٢) سلف برقم (٢٠٥٢).\n(^٣) في الأصل: كانت، وما أثبتناه هو الموافق للسياق.","vol":"16","page":552},{"text":"إذا تقرر ذلك: فللعلماء في شهادة العبد ثلاثة أقوال:\nأحدها: جوازها كالحر، روي عن علي كقول أنس وشريح، وبه قال أحمد وإسحاق وأبو ثور (^١).\nوثانيها: جوازها في الشيء التافه، روي عن الشعبي كقول الحسن والنخعي.\nثالثها: لا تجوز في شيء أصلًا، روي عن عمر (^٢) وابن عباس، وهو قول عطاء ومكحول (^٣)، وإليه ذهب الثوري والأوزاعي والأئمة الثلاثة مالك وأبو حنيفة والشافعي (^٤).\nقال ابن التين: وهو قول سائر فقهاء الأمصار سوى من تقدم.\nحُجة الأوَّل: أنه إذا كان رَضِي فهو داخل في قوله تعالى: ﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ [البقرة: ٢٨٢] والعبد يكون رضيًّا وصالحًا، قال تعالى: ﴿وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ﴾ [النور: ٣٢] وأيضًا فإشارة الشارع على عقبة بالتنزه عن زوجته؛ من أجل شهادة الأمة، دلالة على سماع شهادة المملوك والحكم بشبهتها.\nحُجَّة الثاني: الاعتقاد في اليسير.\nحُجَّة الثالث: قالوا: ليس الحديث على وجه الوجوب، وإنما هو من باب الندب، فلا تلزم الحجة به، قال تعالى: ﴿وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا﴾ [البقرة: ٢٨٢] والإباء إنما يكون من الحر، والعبد ممنوع من\n_________\n(^١) \"مسائل أحمد وإسحاق\" برواية الكوسج ٢/ ٣٨٨ (٢٩٠٣)، \"المغني\" ١٤/ ١٨٥.\n(^٢) عبد الرزاق ٨/ ٣٤٧ (١٥٤٦٠).\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٢٩٨.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٥، \"المدونة\" ٤/ ٨٠، \"الأم\" ٧/ ٤٣.","vol":"16","page":553},{"text":"الإجابة لحق المولى، فلم يدخل تحت النهي، كما لم يدخل في قوله تعالى: ﴿فَاسْعَوْا إِلَى ذِكْرِ اللهِ﴾ [الجمعة: ٩] وقوله: ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾ [التوبة: ٤١] وقوله: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ البَيْتِ﴾ [آل عمران: ٩٧] وذلك كله حق المولى، وأيضًا بالإضافة في قوله: ﴿ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] يفيد الحرية دون الإسلام؛ لأن غير الإسلام ليس بعدل؛ ولأن الشهادة مبنية على التفاضل والكمال، وما هذا سبيله لا يدخل العبد فيه كالرجم، فإن قلت: أداء الشهادة عليه فرض كالصلاة والصيام، وليس لسيده منعه من ذلك.\nقلتُ: هذا غلط؛ لأن فرضهما إيجاب من الرب -ﷻ- ابتداء، والتحمل من قبله، فلا فرض عليه في أدائها؛ حتى يأذن له السيد أو يعتق، كما ينذر على نفسه نذرًا.\nفإن قلتَ: كل من جاز قبول خبره جاز قبول شهادته كالحر.\nقلتُ: لا، فالخبر قد سومح فيه ما لم يتسامح في الشهادة؛ لأن\nالخبر يقبل من الأمة منفردة والعبد منفردًا، ولا تقبل شهادتهما، والعبد ناقص عن رتبة الحر في أحكام، فكذلك في الشهادة.\nومذهب ابن حزم: الجواز.\nقال: شهادة العبد والأمة مقبولة في كل شيء لسيده أو لغيره كشهادة الحر والحرة، ولا فرق.\nوقد اختلف الناس في هذا، فصح ما روينا عن ابن المسيب: أن عثمان بن عفان قضى في الصغير يشهد بعد كبره، والنصراني بعد إسلامه، والعبد بعد عتقه، أنها جائزة إن لم تكن ردت عليهم (^١).\n_________\n(^١) \"المحلى\" ٩/ ٤١٢.","vol":"16","page":554},{"text":"قلت: العبرة بوقت الأداء وهم صالحون إذ ذاك، كما وقع لجبير، سمع في حال شركه وأدى في حال إسلامه، وقبل إجماعًا.\nوروينا من طريق عمرو بن شعيب وعطاء، عن عمر مثل ذلك، وروينا أيضًا في شهادة العبد من طريق عبد الرزاق، عن أبي بكر، عن عمرو بن سليم، عن ابن المسيب، عن عمر (^١) ومن طريق الحجاج بن أرطاة، عن عطاء، عن ابن عباس، قال: لا تجوزُ شهادةُ العبد (^٢).\nومن طريق أبي عبيد، عن حسان بن إبراهيم الكرماني، عن إبراهيم الصائغ، عن نافع، عن ابن عمر: لا تجوز شهادة المكاتب ما بقي عليه درهم.\nوعن الشعبي وعطاء ومجاهد وسفيان ووكيع ومكحول وابن أبي نجيج: لا تجوز شهادة العبد (^٣).\nوعن إبراهيم: لا تجوز شهادة المكاتب (^٤).\nوعن قتادة: إذا شهد العبد فردت شهادته ثم أعتق فشهد بها لم تقبل (^٥).\nوروي ذلك عن فقهاء المدينة السبعة، وهو قول ابن أبي الزناد قال: وبه يقول أبو حنيفة والشافعي ومالك وابن أبي ليلى والحسن بن حي وأبو عبيد واحد قولي ابن شبرمة.\nوأجازت طائفة شهادته في بعض الأحوال، وردتها في بعض.\n_________\n(^١) \"مصنف عبد الرزاق\" ٨/ ٣٤٧ (١٥٤٩٠).\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ٢٩٨ (٢٠٢٧٩).\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٢٩٨ (٢٠٢٨٠، ٢٠٢٨١، ٢٠٢٨٦).\n(^٤) عبد الرزاق ٤/ ٣٤٥ (١٥٤٨٠).\n(^٥) عبد الرزاق ٤/ ٣٤٦ (١٥٤٨٥).","vol":"16","page":555},{"text":"روينا عن شريح والشعبي وإبراهيم أنهم كانوا لا يجيزون شهادة العبد لسيده، وتجوز لغيره (^١).\nومن طريق جابر، عن الشعبي في العبد يعتق بعضه أن شهادته جائزة، ومن طريق إسماعيل القاضي، حدثنا عارِم، ثنا ابن المبارك، عن يعقوب، عن عطاء: شهادة المرأة والعبد جائزة في النكاح والطلاق.\nومن طريق عبد الله بن أحمد، ثنا أبي، ثنا عفان، ثنا حماد بن سلمة: سئل إياس بن معاوية عن شهادة العبيد، فقال: أنا أرد شهادة عبد العزيز بن صهيب؟! على الإنكار لردها.\nقال ابن حزم: وهو قول زرارة بن أوفى، وعثمان البتي وأبي ثور وأحمد وإسحاق وأبي سليمان وأصحابهم، واحد قولي ابن شبرمة (^٢).\nفرع:\nقال ابن القاسم: شهد أربعة بزنا فرجم، ثم تبين أن أحدهم عبد، حد الشهود، وكان على الثلاثة ثلاثة أرباع الدية على العاقلة، وإن تبين أن أحدهم مسخوط أمضى الحكم (^٣)، وعارضه بعضهم فقال: الأولى الإمضاء في العبد؛ للخلاف فيه دون الثاني؛ للاتفاق على ترك روايته.\nفرع:\nشهد عبد فردت شهادته، فأعادها، قبلت عندنا، وعند أبي حنيفة خلافًا لمالك (^٤)، فإن شهد بها وهو عبد فلم يحكم؛ حتى عتق، ففي\n_________\n(^١) عبد الرزاق ٤/ ٣٤٤ - ٣٤٥ (١٥٤٧٦، ١٥٤٧٧).\n(^٢) \"المحلى\" ٩/ ٤١٢ - ٤١٣.\n(^٣) انظر: \"المدونة\" ٤/ ٣٩٩، \"النوادر والزيادات\" ٨/ ٤٢٥.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٤٥، \"النوادر والزيادات\" ٨/ ٤٢٥.","vol":"16","page":556},{"text":"الإعادة قولان لهم: قال ابن القاسم في \"المجموعة\" في عبدٍ حكم بشهادته بظن الحرية، فلم يعلم حتى عتق أن الحكم الأول يرد ثم يقوم بها الآن فيشهد (^١)، وقد يحتمل أن يكون الذي ينظر في شهادته غير القاضي الأول.\nخاتمة: قوله: (فَنَهَاهُ عَنْهَا) وفي رواية أخرى تأتي في الباب بعد \"دعْها\". أخذ بها الليث وقال: يقبل قولها ولو كانت ذمية.\nوقال ابن القاسم: لا يُفَرَّق بينهما بقولها. وقد أسلفنا الخلاف في شهادة امرأة مع الفُشُوّ وامرأتين من غير فشو وفي شهادة أحد الأبوين بالرضاع، في الباب قبله واضحًا.\nوفيه من الفوائد: شهادة المرء على ما يفعله؛ لأن الرضاع فعلها.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٤٢٥.","vol":"16","page":557},{"text":"<span data-type='title' id=toc-1918>١٤ - باب شَهَادَةِ المُرْضِعَةِ</span>\n٢٦٦٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ عُمَرَ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الحَارِثِ قَالَ تَزَوَّجْتُ امْرَأَةً، فَجَاءَتِ امْرَأَةٌ فَقَالَتْ: إِنِّي قَدْ أَرْضَعْتُكُمَا. فَأَتَيْتُ النَّبِيَّ - ﷺ - فَقَالَ: \"وَكَيْفَ وَقَدْ قِيلَ؟! دَعْهَا عَنْكَ\" أَوْ نَحْوَهُ. [انظر: ٨٨ - فتح: ٥/ ٢٦٨]\nذكر فيه حديث عقبة أيضًا وقد فرغنا منه آنفًا (^١).\nوقد أسلفنا اختلاف العلماء في شهادة المرضعة إذا كانت مرضية، ومذهب ابن عباس (^٢) وطاوس قبولها وحدها، وتحلف مع شهادتها، وهو قول الزهري (^٣) والأوزاعي وأحمد وإسحاق (^٤).\nوحجتهم حديث الباب.\nومذهب الأوزاعي التفرقة بين العقد وقبله، والكوفيون على أنه لا يقبل إلا رجلان أو رسول وامرأتان (^٥).\nوقال مالك: تجوز شهادة امرأتين دون رجل إذا كان ذلك قد فشا، وعرف من قولهما (^٦).\nوفي رواية ابن وهب: يقبل وإن لم يفش.\nوقال الشافعي: لا بد من أربع نسوة (^٧).\nوقال: لو شهد في ذلك رجلان ورجل وامرأتان جاز (^٨).\n_________\n(^١) سلف برقم (٢٦٥٩).\n(^٢) عبد الرزاق ٨/ ٣٣٦ (١٥٤٣٩).\n(^٣) عبد الرزاق ٨/ ٣٣٤ (١٥٤٣٣).\n(^٤) انظر: \"المغني\" ١١/ ٣٤٠.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٤٨.\n(^٦) انظر: \"النوادر والزيادات\" ٥/ ٨٤، \"عقد الجواهر الثمينة\" ٢/ ٥٩٤.\n(^٧) \"مختصر المزني\" ٥/ ٦٣.\n(^٨) \"الأم\" ٥/ ٢٩.","vol":"16","page":558},{"text":"<span data-type='title' id=toc-1919>١٥ - باب تَعْدِيلِ النِّسَاءِ بَعْضِهِنَّ بَعْضًا</span>\n٢٦٦١ - حَدَّثَنَا أَبُو الرَّبِيعِ سُلَيْمَانُ بْنُ دَاوُدَ -وَأَفْهَمَنِى بَعْضَهُ أَحْمَدُ- حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ عَنِ ابْنِ شِهَابٍ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، وَسَعِيدِ بْنِ المُسَيَّبِ، وَعَلْقَمَةَ بْنِ وَقَّاصٍ اللَّيْثِيِّ، وَعُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ عَائِشَةَ ﵂ زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا، فَبَرَّأَهَا اللهُ مِنْهُ، قَالَ الزُّهْرِيُّ: وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا، وَبَعْضُهُمْ أَوْعَى مِنْ بَعْضٍ، وَأَثْبَتُ لَهُ اقْتِصَاصًا، وَقَدْ وَعَيْتُ عَنْ كُلِّ وَاحِدٍ مِنْهُمُ الحَدِيثَ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ، وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا. زَعَمُوا أَنَّ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَرَادَ أَنْ يَخْرُجَ سَفَرًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ، فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ، فَأَقْرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا، فَخَرَجَ سَهْمِي، فَخَرَجْتُ مَعَهُ بَعْدَ مَا أُنْزِلَ الحِجَابُ، فَأَنَا أُحْمَلُ فِي هَوْدَجٍ وَأُنْزَلُ فِيهِ.\nفَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ - ﷺ - مِنْ غَزْوَتِهِ تِلْكَ، وَقَفَلَ وَدَنَوْنَا مِنَ المَدِينَةِ، آذَنَ لَيْلَةً بِالرَّحِيلِ، فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ، فَمَشَيْتُ حَتَّى جَاوَزْتُ الجَيْشَ، فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ، فَلَمَسْتُ صَدْري، فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ، فَرَجَعْتُ فَالتَمَسْتُ عِقْدِي، فَحَبَسَنِي ابْتِغَاؤُهُ، فَأَقْبَلَ الَّذِينَ يَرْحَلُونَ لِي، فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ، وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ، وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَثْقُلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ، وَإِنَّمَا يَأْكُلْنَ العُلْقَةَ مِنَ الطَّعَامِ، فَلَمْ يَسْتَنْكِرِ القَوْمُ حِينَ رَفَعُوهُ ثِقَلَ الهَوْدَجِ فَاحْتَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ، فَبَعَثُوا الجَمَلَ وَسَارُوا، فَوَجَدْتُ عِقْدِي بَعْدَ مَا اسْتَمَرَّ الجَيْشُ، فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ فِيهِ أَحَدٌ، فَأَمَمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ، فَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ، فَبَيْنَا أَنَا جَالِسَةٌ غَلَبَتْنِي عَيْنَايَ فَنِمْتُ. وَكَانَ صَفْوَانُ بْنُ المُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الجَيْشِ، فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي، وَكَانَ يَرَانِى قَبْلَ الحِجَابِ، فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ أَنَاخَ رَاحِلَتَهُ، فَوَطِئَ يَدَهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ، حَتَّى","vol":"16","page":559},{"text":"أَتَيْنَا الجَيْشَ بَعْدَ مَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ، فَهَلَكَ مَنْ هَلَكَ، وَكَانَ الَّذِي تَوَلَّى الإِفْكَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ، فَقَدِمْنَا المَدِينَةَ فَاشْتَكَيْتُ بِهَا شَهْرًا، وَالنَّاسُ يُفِيضُونَ مِنْ قَوْلِ أَصْحَابِ الإِفْكِ، وَيَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَرَى مِنَ النَّبِيِّ - ﷺ - اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَمْرَضُ، إِنَّمَا يَدْخُلُ فَيُسَلِّمُ ثُمَّ يَقُولُ: \"كَيْفَ تِيكُمْ؟ \". لَا أَشْعُرُ بِشيْءٍ مِنْ ذَلِكَ حَتَّى نَقَهْتُ، فَخَرَجْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ المَنَاصِعِ مُتَبَرَّزُنَا، لَا نَخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ، وَذَلِكَ قَبْلَ أَنْ نَتَّخِذَ الكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا، وَأَمْرُنَا أَمْرُ العَرَبِ الأُوَلِ فِي البَرِّيَّةِ أَوْ فِي التَّنَزُّهِ، فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ بِنْتُ أَبِي رُهْمٍ نَمْشِي، فَعَثُرَتْ فِي مِرْطِهَا، فَقَالَتْ: تَعِسَ مِسْطَحٌ، فَقُلْتُ لَهَا: بِئْسَ مَا قُلْتِ، أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا؟ فَقَالَتْ يَا هَنْتَاهْ، أَلَمْ تَسْمَعِي مَا قَالُوا؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الإِفْكِ، فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي.\nفَلَمَّا رَجَعْتُ إِلَى بَيْتِى دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - فَسَلَّمَ فَقَالَ: \"كَيْفَ تِيكُمْ؟ \". فَقُلْتُ: ائْذَنْ لِي إِلَى أَبَوَىَّ -قَالَتْ: وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الخَبَرَ مِنْ قِبَلِهِمَا- فَأَذِنَ لِي رَسُولُ اللهِ - ﷺ - فَأَتَيْتُ أَبَوَيَّ، فَقُلْتُ لأُمِّي: مَا يَتَحَدَّثُ بِهِ النَّاسُ؟ فَقَالَتْ: يَا بُنَيَّةُ، هَوِّنِي عَلَى نَفْسِكِ الشَّأْنَ، فَوَاللهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةٌ عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا. فَقُلْتُ: سُبْحَانَ اللهِ! وَلَقَدْ يَتَحَدَّثُ النَّاسُ بِهَذَا؟!\nقَالَتْ: فَبِتُّ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ، ثُمَّ أَصْبَحْتُ، فَدَعَا رَسُولُ اللهِ - ﷺ - عَلِيَّ بْنَ أَبِي طَالِبٍ، وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الوَحْيُ، يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ، فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَيْهِ بِالَّذِي يَعْلَمُ فِي نَفْسِهِ مِنَ الوُدِّ لَهُمْ، فَقَالَ أُسَامَةُ: أَهْلُكَ يَا رَسُولَ اللهِ، وَلَا نَعْلَمُ وَاللهِ إِلَّا خَيْرًا.\nوَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ: يَا رَسُولَ اللهِ، لَمْ يُضَيِّقِ اللهُ عَلَيْكَ، وَالنِّسَاءُ سِوَاهَا كَثِيرٌ، وَسَلِ الجَارِيَةَ تَصْدُقْكَ.\nفَدَعَا رَسُولُ اللهِ - ﷺ - بَرِيرَةَ فَقَالَ: \"يَا بَرِيرَةُ، هَلْ رَأَيْتِ فِيهَا شَيْئًا يَرِيبُكِ؟ \". فَقَالَتْ بَرِيرَةُ: لَا وَالَّذِي بَعَثَكَ بِالحَقِّ، إِنْ رَأَيْتُ مِنْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا قَطُّ أَكْثَرَ مِنْ","vol":"16","page":560},{"text":"أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنِ العَجِينَ، فَتَأْتِى الدَّاجِنُ فَتَأْكُلُهُ. فَقَامَ رَسُولُ اللهِ - ﷺ - مِنْ يَوْمِهِ، فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَىٍّ ابْنِ سَلُولَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ يَعْذِرُنِى مِنْ رَجُلٍ بَلَغَنِى أَذَاهُ فِي أَهْلِى؟ فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِى إِلَّا خَيْرًا، وَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا، وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِى إِلَّا مَعِى \". فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ: يَا رَسُولَ اللهِ، أَنَا وَاللهِ أَعْذِرُكَ مِنْهُ، إِنْ كَانَ مِنَ الأَوْسِ ضَرَبْنَا عُنُقَهُ، وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا فِيهِ أَمْرَكَ. فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الخَزْرَجِ -وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الحَمِيَّةُ- فَقَالَ: كَذَبْتَ لَعَمْرُ اللهِ، لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى ذَلِكَ، فَقَامَ أُسَيْدُ بْنُ الحُضَيْرِ فَقَالَ: كَذَبْتَ لَعَمْرُ اللهِ، وَاللهِ لَنَقْتُلَنَّهُ، فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ المُنَافِقِينَ. فَثَارَ الحَيَّانِ: الأَوْسُ وَالخَزْرَجُ حَتَّى هَمُّوا، وَرَسُولُ اللهِ - ﷺ - عَلَى المِنْبَرِ فَنَزَلَ فَخَفَّضَهُمْ حَتَّى سَكَتُوا وَسَكَتَ.\nوَبَكَيْتُ يَوْمِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ، فَأَصْبَحَ عِنْدِي أَبَوَايَ، قَدْ بَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا حَتَّى أَظُنُّ أَنَّ البُكَاءَ فَالِقٌ كَبِدِي. قَالَتْ: فَبَيْنَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي، إِذِ اسْتَأْذَنَتِ امْرَأَةٌ مِنَ الأَنْصَارِ فَأَذِنْتُ لَهَا، فَجَلَسَتْ تَبْكِي مَعِي، فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَخَلَ رَسُولُ اللهِ - ﷺ - فَجَلَسَ، وَلَمْ يَجْلِسْ عِنْدِي مِنْ يَوْمِ قِيلَ فِيَّ مَا قِيلَ قَبْلَهَا، وَقَدْ مَكُثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْنِي شَيْءٌ -قَالَتْ- فَتَشَهَّدَ ثُمَّ قَالَ: \"يَا عَائِشَةُ، فَإِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا، فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ، وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ، فَإِنَّ العَبْدَ إِذَا اعْتَرَفَ بِذَنْبِهِ ثُمَّ تَابَ، تَابَ اللهُ عَلَيْهِ\".\nفَلَمَّا قَضَى رَسُولُ اللهِ - ﷺ - مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً، وَقُلْتُ لأَبِي: أَجِبْ عَنِّي رَسُولَ اللهِ - ﷺ -. قَالَ: وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ - ﷺ -. فَقُلْتُ لأُمِّي: أَجِيبِي عَنِّي رَسُولَ اللهِ - ﷺ - فِيمَا قَالَ. قَالَتْ: وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ - ﷺ -. قَالَتْ: وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ القُرْآنِ فَقُلْتُ: إِنِّي","vol":"16","page":561},{"text":"وَاللهِ لَقَدْ عَلِمْتُ أَنَّكُمْ سَمِعْتُمْ مَا يَتَحَدَّثُ بِهِ النَّاسُ، وَوَقَرَ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ، وَلَئِنْ قُلْتُ لَكُمْ: إِنِّي بَرِيئَةٌ -وَاللهُ يَعْلَمُ إِنِّي لَبَرِيئَةٌ- لَا تُصَدِّقُونِي بِذَلِكَ، وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ -وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ- لَتُصَدِّقُنِّي، وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ إِذْ قَالَ: ﴿فَصَبْرٌ جَمِيلٌ وَاللهُ المُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ [يوسف: ١٨]\n\nثُمَّ تَحَوَّلْتُ عَلَى فِرَاشِي وَأَنَا أَرْجُو أَنْ يُبَرِّئَنِي اللهُ، وَلَكِنْ وَاللهِ مَا ظَنَنْتُ أَنْ يُنْزِلَ فِي شَأْنِي وَحْيًا، وَلأَنَا أَحْقَرُ فِي نَفْسِي مِنْ أَنْ يُتَكَلَّمَ بِالقُرْآنِ فِي أَمْرِي، وَلَكِنِّي كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ - ﷺ - فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ، فَوَاللهِ مَا رَامَ مَجْلِسَهُ، وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ البَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ، فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ البُرَحَاءِ، حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الجُمَانِ مِنَ العَرَقِ فِي يَوْمٍ شَاتٍ، فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللهِ - ﷺ - وَهُوَ يَضْحَكُ، فَكَانَ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ لِي: \"يَا عَائِشَةُ، احْمَدِي اللهَ فَقَدْ بَرَّأَكِ اللهُ\". فَقَالَتْ لِي أُمِّي: قُومِي إِلَى رَسُولِ اللهِ - ﷺ -. فَقُلْتُ: لَا وَاللهِ، لَا أَقُومُ إِلَيْهِ، وَلَا أَحْمَدُ إِلَّا اللهَ. فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الَّذِينَ جَاءُو بِالإِفْكِ عُصْبَةٌ مِنْكُمْ) [النور: ١١] الآيَاتِ، فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي.\nقَالَ أَبُو بَكْرٍ الصِّدِّيقُ ﵁وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِه مِنْهُ: وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَ مَا قَالَ لِعَائِشَةَ. فَأَنْزَلَ اللهُ تَعَالَى: ﴿وَلَا يَأْتَلِ أُولُو الفَضْلِ مِنْكُمْ وَالسَّعَةِ﴾ إِلَى قَوْلِهِ: ﴿غَفُورٌ رَحِيمٌ﴾ [النور: ٢٢] فَقَالَ أَبُو بَكْرٍ: بَلَى، وَاللهِ إِنِّي لأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي، فَرَجَعَ إِلَى مِسْطَحٍ الَّذِي كَانَ يُجْرِي عَلَيْهِ. وَكَانَ رَسُولُ اللهِ - ﷺ - يَسْأَلُ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي، فَقَالَ: \"يَا زَيْنَبُ، مَا عَلِمْتِ؟ مَا رَأَيْتِ؟ \". فَقَالَتْ: يَا رَسُولَ اللهِ، أَحْمِي سَمْعِي وَبَصَرِي، وَاللهِ مَا عَلِمْتُ عَلَيْهَا إِلَّا خَيْرًا، قَالَتْ: وَهْيَ الَّتِي كَانَتْ تُسَامِينِي، فَعَصَمَهَا اللهُ بِالوَرَعِ.\nقَالَ: وَحَدَّثَنَا فُلَيْحٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، وَعَبْدِ اللهِ بْنِ الزُّبَيْرِ مِثْلَهُ. قَالَ وَحَدَّثَنَا فُلَيْحٌ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، وَيَحْيَى بْنِ سَعِيدٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ مِثْلَهُ. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح: ٥/ ٢٦٩]","vol":"16","page":562},{"text":"ساق فيه حديث عائشة في الإفك بكماله.\nوقد أخرجه أيضًا في المغازي (^١) والجهاد (^٢) والتفسير (^٣) والأيمان\nوالنذور (^٤) والاعتصام (^٥) والتوحيد (^٦)، وستأتي قطعة منه في غزوة\nالمريسيع (^٧) وسورة النور (^٨)، وسلف أيضًا بعضه (^٩)، وأخرجه مسلم\nمن حديث معمر والسياق له ويونس بن يزيد عن الزهري به (^١٠).\nإذا تقرر ذلك فالكلام عليه ملخصًا من وجوه:\nأحدها: قوله: (حَدَّثنَا أَبُو الرَّبِيعِ سُلَيْمَانُ بْنُ دَاوُدَ -وَأَفْهَمَنِي بَعْضَهُ أَحْمَدُ (^١١) - ثَنَا فُلَيْحُ) أحمد هذا هو ابن يونس، كما هو ثابت في أصل الدمياطي، وعليه علامة.\nوقال خلف في \"أطرافه\": هو أحمد بن عبد الله بن يونس.\n_________\n(^١) سيأتي برقم (٤١٤١) باب: حديث الإفك.\n(^٢) سيأتي برقم (٢٨٧٩) باب: حمل الرجل امرأته في الغزو دون بعض نسائه.\n(^٣) سيأتي برقم (٤٦٩٠) باب: ﴿قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ﴾.\n(^٤) سيأتي برقم (٦٦٦٢، ٦٦٧٩) باب: قول الرجل: لعمر الله، وباب: اليمين فيما لا يملك وفي المعصية.\n(^٥) سيأتي برقم (٧٣٦٩، ٧٣٧٠)، باب: قول الله: ﴿وَأَمْرُهُمْ شُورَى بَيْنَهُمْ﴾.\n(^٦) سيأتي برقم (٧٥٠٠) باب: قول الله: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾.\n(^٧) سيأتي برقم (٤١٤١) كتاب: المغازي، باب: حديث الإفك.\n(^٨) سيأتي برقم (٤٧٥٠) وما بعده باب: قوله ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ﴾ وأبواب أخر من تفسير سورة النور.\n(^٩) سلف برقم (٢٥٩٣) كتاب: الهبة، باب: هبة المرأة، و(٢٦٣٧) كتاب: الشهادات، باب: إذا عدل رجل أحدًا فقال: لا نعلم إلا خيرًا.\n(^١٠) مسلم (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك وقبول توبة القاذف.\n(^١١) ورد بهامش الأصل ما نصه: هو أحمد بن عبد الله بن يونس.","vol":"16","page":563},{"text":"ووهمه المزي، ولم يبين سببه، وزعم ابن خلفون في \"معلمه بأسماء شيوخ البخاري ومسلم\" أنه لعله أحمد بن حنبل.\nثانيها: قول الزهري: (وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا) هو جائز سائغ من غير كراهة؛ لأنه قد بين أن بعض الحديث عن بعضهم وبعضه عن بعضهم.\nوالأربعة الذين حدثوه به أئمة حفاظ من جلة التابعين، فإذا ترددت اللفظة من هذا الحديث بين كونها عن هذا أو عن ذاك لم يضر.\nوجاز الاحتجاج بها لثقتهم، وقد قام الاتفاق على أنه لو قال: حدثني زيد أو عمرو، وهما ثقتان معروفان بذلك عند المخاطب، جاز الاحتجاج بذلك الحديث.\nثالثها: وجه إيراد هذا الحديث هنا سؤال الشارع بريرة وزينب بنت جحش، عن عائشة، وهو لائح في تعديل النساء، وقد زكت أيضًا عائشة زينب بقولها (وَهْيَ التِي كَانَتْ تُسَامِينِي، فَعَصَمَهَا اللهُ بِالوَرَعِ) وهو تزكية منها لها، وشهادة لها بالفضل، ومن كانت بهذِه الصفة جازت تزكيتها.\nقال الطحاوي: تعديلها مقبول عند أبي حنيفة وأبي يوسف.\nوقال محمد: لا يقبل في تعديل إلا رجلان أو رجل وامرأتان (^١).\nوعن مالك: لا يجوز تعديل النساء بوجه، لا في مال ولا في غيره (^٢).\nوقال الشافعي: لا يُعَدِّلْنَ ولا يُجَرِّحْنَ ولا يشهد على شهادتهن إلا الرجال (^٣).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤١٦.\n(^٢) انظر: \"عيون المجالس\" ٤/ ١٥٤٣، \"الكافي\" ص ٤٧٠.\n(^٣) انظر: \"مخصر اختلاف العلماء\" ٣/ ٤١٧.","vol":"16","page":564},{"text":"قلت: ونقلت في \"المقنع\" قول: تزكيتها وتزكية العبد عندنا (^١).\nوقال الطحاوي: الدليل على قبول تعديلهن أنه يقبل في التزكية ما لا يقبل في الشهادة؛ لأنه يقول في الشهادة: أشهد ولا يحتاج في التزكية إلى لفظ الشهادة (^٢)، قلت: ومن منع تزكيتها لعلة نقصها عن معرفة وجوهها؛ لأن من شرطها عندنا وعند مالك أن يقول: أراه عدلًا رضًى أو عدلًا عليَّ ولي.\nلكن عندنا زيادة (ولي) على وجه التأكيد، وإن كان ظاهر نص الشافعي أنه لا بد منه.\nوهذا لا يعلم إلا بالاختبار، وطول الممارسة في المعاملة وغيرها، والنساء يقصرن عن هذا، وقد خص الله أزواج نبيه من الفضل بما لم يوجد في غيرهن ممن يأتي بعدهن من النساء فاحتيط في التعديل، وأخذ فيه بشهادة الرجال، فإن قلت: فإذا كان كما ذكرت فجَوّز تعديل النساء على النساء على ما ترجم به البخاري، لإمكان تعريف النساء أحوال النساء.\nقلت: قد يلتزم على أنه لو قيل: إنه يجوز أن يزكي بعضهن بعضًا بقول حسن وثناء جميل ولا يكون تعديلًا في شهادة توجب أخذ مال، وإنما هو إبراء من سوء (من) (^٣) قيل لكان حسنًا، وشهادة النساء إنما أجازها الله تعالى في كتابه في الديون والأموال مع الرجال، وأجازها المسلمون في عيوب النساء وعوراتهن، وحيث لا يمكن الرجال مشاهدته.\n_________\n(^١) \"المقنع\" ١/ ٢٥٢.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤١٧.\n(^٣) كذا في الأصل، والسياق يستقيم بدونها.","vol":"16","page":565},{"text":"وأما في غير ذلك فلا يجوز فيه إلا الرجال؛ ألا ترى أنه لا تجوز شهادتهن منفردات على شهادة امرأة ولا رجل عند جمهور العلماء ولا يجوز مع الرجال في ذلك عند الشافعي وابن الماجشون وابن وهب.\nواختاره سحنون، وإنما يجوز مع الرجال عند مالك والكوفيين، فكيف يجوز تعديلهن منفردات عند أبي حنيفة وأبي يوسف، وهما يجيزان شهادتهن على الشهادة منفردات؟! هذا تناقض (^١).\nمع أن ابن التين قال: ترجم على تعديل النساء، والنساء لا مدخل لهن في التعديل، وقد علمت ما فيه.\nوقد يحتج لمحمد بأنه سأل أسامة أيضًا معهما. قال: (أَهْلُكَ يَا رَسولَ اللهِ، وَلَا نَعْلَمُ والله إِلَّا خَيْرًا).\nرابعها: قوله: (وَأَثْبَتُ) (^٢) لَهُ اقْتِصَاصًا) أي: حفظًا، يقال: قصصت الشيء إذا تبعت أثره شيئًا بعد شيء، ومنه ﴿نَقُصُّ عَلَيْكَ أَحْسَنَ القَصَصِ﴾ [يوسف: ٣]، ﴿وَقَالَتْ لِأُخْتِهِ قُصِّيهِ﴾ [القصص: ١١]، أي: اتبعي أثره، ومنه القاصّ الذي يأتي بالقصة من قصها، ويجوز بالسين، قسست أثره قسًّا.\nوقوله قبله: (وأوعى) أي: أحفظ.\nوقوله: (وقد وعَيْتُ عن كل واحد). هو بفتح العين، أي: حفظت.\nخامسها: قوله (في غزوة غَزَاهَا) هي غزوة بني المصطلق، وكانت سنة ستٍّ، كذا جزم به ابن التين، وهو ما عند البخاري، وقال غيره: في شعبان سنة خمس، وتعرف أيضًا بغزوة المريسيع.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٣٨ - ٣٩.\n(^٢) في هامش الأصل: (وأثبته) وعليها تصحيح.","vol":"16","page":566},{"text":"وقال موسى بن عقبة: سنة أربع (^١).\nفهذِه ثلاثة أقوال.\nسادسها: قولها: (فَأَقْرَعَ بَيْنَنَا).\nفيه جواز القرعة، إذا استوى سبب المقتسمين في ذلك، مثل استواء سبب الزوجات.\nقال أبو عبيد: عمل بالقرعة ثلاثة من الأنبياء: نبينا ويونس وزكرياء صلوات الله وسلامه عليهم.\nقال ابن المنذر: استعمالها كالإجماع.\nوروينا عن أبي هريرة أن رجلين اختصما إلى رسول الله - ﷺ - في دابة وليس لهما بينة فأمرهما أن يستهما على اليمين (^٢).\nوعن أحمد: في القرعة خمس سنن (^٣).\nوقال أبو الزناد: يتكلمون في القرعة وقد ذكرها الله في موضعين من كتابه ﴿﴿فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ (١٤١)﴾ [الصافات: ١٤١]﴾، و﴿إِذْ يُلْقُونَ أَقْلَامَهُمْ﴾ [آل عمران: ٤٤] قال ابن المنذر: وقد اختلف في كيفيتها، فقال سعيد بن جبير: بالخواتيم، يؤخذ خاتم هذا وخاتم هذا، ويدفعان إلى رجل فيخرج منهما واحدًا.\nوعن الشافعي: يجعل رقاعًا صغارًا يكتب في كل واحدة اسم ذي السهم، ثم يجعل في بنادق طين ويغطى عليها ثوب، ثم يُدْخل رجل يده فيخرج بندقة وينظر من صاحبها فيدفعها إليه (^٤).\n_________\n(^١) ذكره البخاري قبل حديث (٤١٣٨) كتاب المغازي، باب: غزوة بني المصطلق.\n(^٢) رواه أبو داود (٣٦١٨)، البيهقي ١٠/ ٢٥٥.\n(^٣) انظر: \"الشرح الكبير\" ١٩/ ١٢٣.\n(^٤) \"الأم\" ٧/ ٣٣٨.","vol":"16","page":567},{"text":"وقد أسلفنا في الشركة ذكر القرعة أيضًا، وعندنا أنه إذا أراد سفرًا أقرع بين نسائه؛ لا يجوز أخذ بعضهن بغير ذلك خلافًا لمالك، كما حكاه النووي عنه (^١)، وهو مشهور مذهب مالك، كما قال ابن التين؛ لأن القسم سقط للضرورة، ووافقنا ابن عبد الحكم، قال مالك: والشارع كان يفعل ذلك تطوعًا منه؛ لأنه لا يجب عليه أن يعدل بينهن. وقيل في قوله: ﴿وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ [الأحزاب: ٥١] أنهن عائشة وحفصة وزينب وأم سلمة وأم حبيبة وباقيهن مرجآت.\nوفي القُدوري: لا حق لهن في حال السفر، يسافر بمن شاء منهن.\nقال الأقطع: لأن الزوج لا يلزمه استصحاب واحدة منهن ولا يلزمه القسم في حال السفر، والأولى والمستحب أن يقرع؛ ليطيب قلوبهن.\nسابعها: (قَفَلَ): رجع، و(آذَنَ) بالمد وتخفيف الذال المعجمة مثل قوله: ﴿آذَنْتُكُمْ عَلَى سَوَاءٍ﴾ [الأنبياء: ١٦] وروي بالقصر وتشديد الذال، أي: أعلم به.\nوقولها: (فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ) الجزع -بفتح الجيم وسكون الزاي- خرز يماني. ووصفه أبو العباس أحمد بن يوسف التيفاشي (^٢) في كتابه \"الأحجار\" فأطنب: وإنه يوجد في اليمن في معادن العقيق، ومنه ما يؤتى به من الصين. ثم ذكر أصنافه قال: وليس في الحجارة أصلب منه جسمًا، وإنما يحسن إذا طبخ بالزيت، وزعمت الفلاسفة أنه يشتق\n_________\n(^١) \"شرح مسلم\" ١٧/ ١٠٣.\n(^٢) هو القاضي أبو العباس أحمد بن يوسف التيفاشي القفصي الطبيب الأديب المتوفى سنة إحدى وخمسين وستمائة، له من التصانيف: \"أزهار الأفكار في جواهر الأحجار\"، \"الدرة الفائقة في محاسن الأفارقة\"، \"سجع الهديل في أخبار النيل\". انظر ترجمته في \"هدية العارفين\" ص ٤٩.","vol":"16","page":568},{"text":"من اسمه الجزع؛ لأنه يولد في القلب الجزع، ومن تقلد به كثرت همومه، ورأى أحلامًا رديئة، وكثر الكلام بينه وبين الناس، وإن علق على طفل كثر لعابه وسال، وإن لف في شعر المُطْلَقَة ولدت، ويقطع\nنفث الدم، ويختم القروح (^١).\nقال البكري: ومنه جزع يعرف بالنقمى (^٢).\nوقال ثعلب: الجزع: الخرز.\nفاعترض ابن درستويه فقال: ليس كل الخرز يسمى جزعًا، وإنما الجزع منها المجزع أي: المقطع بالألوان المختلفة، قد قطع سواده ببياضه.\nوقال كراع في \"منضده\" عن الأثرم: أهل البصرة يقولون: الجزع بالفتح والكسر: الخرز.\nوقال أبو القاسم التميمي في \"المستطرف\": عن بندار: الجزع واحد لا جمع له.\nوقال الحربي وابن سيده: الجزع: الخرز، واحدته: جزعة، كما أسلفنا (^٣).\nوقال صاحب \"العين\": الجزع: ضرب من الخرز، والجزع بكسر الجيم: جانب الوادي ومنقطعه (^٤).\nوقولها: أظفار: كذا هنا بالألف، وفي غيره بحذفها، والصواب الأول.\n_________\n(^١) أكثر هذه الأقوال ضرب من الأوهام التي لا تثبت.\n(^٢) \"معجم ما استعجم\" ٣/ ٩٠٤.\n(^٣) \"المحكم\" ١/ ١٨٢.\n(^٤) \"العين\" ١/ ٢١٦ مادة: (جزع).","vol":"16","page":569},{"text":"قال ابن بطال: رواه فليح بن سليمان، عن الزهري بألف، وكذا رواه يونس عن ابن شهاب في تفسير القرآن في سورة النور، وأهل اللغة لا يعرفون هذا، ويقولون: من جزع ظفار، وهو مبني على الكسر، كما تقول: حَذَام (^١)، وقد رواه البخاري كذلك في المغازي (^٢) من رواية صالح بن كيسان عن ابن شهاب، قال ابن قتيبة: ظفار: مدينة باليمن وهو جزع ظفاريّ (^٣).\nوقال ابن التين: الجزع بفتح الجيم وسكون الزاي: الخرز، وأظفار صوابه ظفار بغير ألف، وقيل: مدينة.\nوقال: قيل: الجزع اليماني الذي فيه البياض والسواد.\nوكذا قال القرطبي: من قيده بالألف أخطأ، وصحيح الرواية بفتح الظاء (^٤).\nقال ابن السكيت: ظفار قرية باليمن.\nوعن ابن سعد: جبل (^٥) وفي \"الصحاح\": مبني على الكسر كقطامِ (^٦).\nوقال البكري، عن بعضهم: سبيلها سبيل المؤنث لا ينصرف (^٧).\nقال صاحب \"المطالع\": ويرفع وينصب.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٢.\n(^٢) سيأتي برقم (٤١٤١) باب: حديث الإفك.\n(^٣) \"غريب الحديث\" ١/ ٢٩٤.\n(^٤) \"المفهم\" ٧/ ٣٦٦، ٣٦٧.\n(^٥) \"الطبقات الكبرى\" ٨/ ٣١.\n(^٦) \"الصحاح\" ٢/ ٧٣٠.\n(^٧) \"معجم ما استعجم\" ٣/ ٩٠٤.","vol":"16","page":570},{"text":"قال أبو عبيد: وقصر المملكة بظفار قصر ذى ريدان ويقال: إن الجن بنتها.\nوقولها: (فَرَجَعْتُ فَالتَمَسْتُ عِقْدِي) في بعض الروايات أن العقد مذكور مقدار ثمنه اثنا عشر درهمًا، ذكرها ابن التين.\nثامنها: قولها: (يَرْحَلُونَ لِي). هو باللام، وروي بالباء. قال النووي: والأول أجود. ويرحلون: بفتح الياء وسكون الراء وفتح الحاء المخففة (^١). وهو معنى قولها: فرحلوه على بعيري، وهو بتخفيف الحاء أيضًا.\nوالهودج: مركب من مراكب النساء (^٢).\nوقولها: (لَمْ يَثْقُلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ).\nكذا وقع هنا وقال في كتاب المغازي (^٣) والتفسير (^٤): كان النساء خفافًا لم يهبلن، ولم يغشهن اللحم.\nقال صاحب \"العين\": المُهَبَّل: الكثير اللحم (^٥).\nقال أبو عبيد: يقال منه: أصبح فلان مهبلًا إذا كان مورم الوجه متهبجًا (^٦) وأنشد ثابت:\nريان لا غش ولا مهبل\nالغش: الرقيق عظام اليدين والرجلين.\n_________\n(^١) \"شرح مسلم\" ١٧/ ١٠٤.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٧٢٨ مادة: (هدج).\n(^٣) سيأتي برقم (٤١٤١) باب: حديث الإفك.\n(^٤) سيأتي برقم (٤٧٥٠) باب: قوله: ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ المُؤْمِنُونَ﴾.\n(^٥) \"العين\" ٤/ ٥٤ مادة: (هبل).\n(^٦) \"غريب الحديث\" ٢/ ٣٦٤.","vol":"16","page":571},{"text":"وذكرها الخطابي، وقال أيضًا: معناها لم يكثر عليهن ولم يركب بعضه بعضًا (^١).\nوالعُلْقة: بضم العين المهملة ثم لام ساكنة ثم قاف: القليل، ويقال لها أيضًا: البلغة، كأنه الذي يمسك الرمق ويعلق النفس. للازدياد منه: أي تشوفها إليه (^٢).\nوقال صاحب \"العين\": العلقة: ما فيه بلغة من الطعام إلى وقت الغداة، والعلاق: مثله (^٣) واقتصر عليه ابن بطال (^٤) وعبارة ابن التين أيضًا: العلقة: البلغة من القوت، وأصل العلقة شجر يبقى في الشتاء تعلق به الإبل، أي: تحتذي به؛ حتى تدرك الربيع.\nوقال في غزوة المريسيع: العلقة: ما تتبلغ به الماشية من الشجر، وقيل: ما يمسك به المرء نفسه من الأكل، وقيل: هي ما يأكله بكرة من الغذاء.\nوقولها: (فَبَعَثُوا الجَمَلَ). أي: أثاروه.\nوقولها: (فَوَجَدْتُ عِقْدِي بَعْدَ مَا اسْتَمَرَّ الجَيْشُ).\nأي: ذهب ومضى، قاله الداودي، ومنه قوله تعالى: ﴿سِحْرٌ مُسْتَمِرٌّ﴾ [القمر: ٢] أي: ذاهب أو دائم أو محكم أو مر أو قوي شديد ﴿يَوْمِ نَحْسٍ مُسْتَمِرٍّ﴾ [القمر: ١٩] قيل: إنه يوم الأربعاء، ذكره\nالهروي.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٠٩.\n(^٢) \"المحكم\" ١/ ١٢٤ مادة: (ع. ل. ق).\n(^٣) \"العين\" ١/ ١٦٤ مادة: (علق).\n(^٤) \"شرح ابن بطال\" ٨/ ٤٢.","vol":"16","page":572},{"text":"وقولها: (فأممت منزلي) أي: قصدته، ومنه ﴿آمِّينَ البَيْتَ الحَرَامَ﴾ [المائدة: ٢] قال ابن التين: فعلى هذا يقرأ: (أممت): مخفف الميم وإن شددت في بعض الأمهات.\nذكره في المغازي بلفظ: فتيممت منزلي (^١)، والمعنى واحد.\nوقولها: (وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي) الظن هنا بمعنى العلم.\nتاسعها: (صَفْوَانُ بْنُ المُعَطَّلِ) بفتح الطاء المشددة ابن (رُحضة) (^٢) بن المؤمل بن خزاعي بن محارب بن مرة بن هلال بن فالج بن ذكوان بن ثعلبة بن بُهْثَة بن سليم، ذكر الكلبي وغيره أن أول مشاهده المريسيع، وذكر الواقدي أنه شهد الخندق وما بعدها، وكان شجاعًا خيرًا شاعرًا (^٣).\nوعن ابن إسحاق: قتل في غزوة أرمينية شهيدًا سنة تسع عشرة.\nوقيل: توفي في خلافة معاوية سنة ثمانٍ وخمسين واندقت رجله يوم قتل فطاعن بها وهي منكسرة حتى مات.\nولما ضرب حسان بن ثابت بسيفه لما هجاه ولم يقصه منه رسول الله - ﷺ - استوهب من حسان حياته فوهبها لرسول الله - ﷺ - فعوضه منها حائطًا من نخل، قال ابن إسحاق وأبو نعيم: هو بيرُحاء وسيرين أخت مارية (^٤).\n_________\n(^١) سبق تخريجه.\n(^٢) كذا في الأصل، وفي \"معرفة الصحابة\" ٣/ ١٤٩٩، ووقع في \"الاستيعاب\" ٢/ ٢٨٠: ربيعة.\n(^٣) انظر ترجمته في: \"الاستيعاب\" ٢/ ٢٨٠ (١٢٢٨)، \"أسد الغابة\" ٣/ ٣٠ (٢٥٢٢)، \"الإصابة\" ٢/ ١٩٠ - ١٩١ (٤٠٨٩).\n(^٤) أي بالإضافة إلى الحائط أعطاه سيرين. انظر: \"معرفة الصحابة\" ٣/ ١٤٩٩.","vol":"16","page":573},{"text":"ولك أن تقول: إن حسان إنما وصل إليه بيرحاء من جهة أبي طلحة (^١)، ويجوز أن يقال: لما كانت بمشورته - ﷺ - فنسبت إليه تجوزًا.\nوفي \"الاكتفاء\" لأبي الربيع سليمان بن سالم (^٢) -روي من وجوه أن إعطاء رسول الله - ﷺ - لحسان سيرين؛ إنما كان لذبِّه عن رسول الله - ﷺ -.\nوالذين جاءوا بالإفك في الآية: عبد الله بن أُبَي، وحمنة بنت جحش، وعبيد الله (^٣)، وأبو أحمد (^٤) أخواها، ومسطح، وحسان. ذكرهم السهيلي (^٥) وقيل: إن حسان لم يكن منهم.\nوالإفك: الكذب وأصله من قولهم: أفكه يأفكه إذا صرفه عن الشيء، فقيل للكذب: إفك؛ لأنه مصروف عن الصدق. والذي تولى كبره عبد الله بن أبي بن سلول، وكان صفوان على الساقة يلتقط\nما يسقط من متاع الجيش؛ ليرده إليهم، وقيل: إنه كان ثقيل النوم\n_________\n(^١) ذكر في هامش الأصل: في \"الصحيح\" كذا.\n(^٢) هو سليمان بن موسى بن سالم بن حسان الحميري الكلاعي البلنسي أبو الربيع، كان من كبار أئمة الحديث توفي سنة أربع وثلاثين وستمائة، من تصانيفه: \"الاكتفا في مغازي رسول الله - ﷺ - والثلاثة الخلفا\"، وكتاب \"الصحابة\"، \"المصباح\"، \"حلية الأمالي في الموافقات العوالي\"، \"المسلسلات\".\nانظر ترجمته في \"سير أعلام النبلاء\" ٢٣/ ١٣٤ - ١٤٠.\n(^٣) ورد بهامش الأصل: في ذكر عبيد الله بن جحش فيهم نظرٌ؛ لما ذكروا في تاريخ وفاته.\n(^٤) ذكر في هامش الأصل: أبو أحمد اسمه: عبد، وقيل: عبد الله، قال الذهبي في \"تجريده\": وليس بشيء، إنما عبد الله أخوه من قدماء السابقين، وله شعر فصيح، توفي بعد العشرين.\n(^٥) ورد بهامش الأصل: لم أرهم في كلام السهيلي في \"الروض\" في نسختين وقفت عليهما، ولعله ذكر ذلك في غيره.","vol":"16","page":574},{"text":"لا يستيقظ حتى يرتحل الناس (^١).\nوفي أبي داود: شكت امرأته منه ذلك لرسول الله - ﷺ -، فقال: إِنَّا أَهْلُ بَيْتٍ نُوَّم عُرِفَ لَنَا ذَاكَ لَا نَكَادُ نَسْتَيْقِظُ حَتَّى تَطْلُعَ الشَّمْسُ (^٢).\nوذكر ابن العربي أنه كان حصورًا لم يكشف كنف أنثى قط، وقال ابن إسحاق: لقد سئل عن صفوان فوجدوه لا يأتي النساء. وفي البخاري عن صفوان: والذي نفسي بيده ما كشفت من كنف أنثى قط.\nقالت عائشة: ثم قتل بعد ذلك شهيدًا (^٣).\nوقولها: (فَرَأى سَوَادَ إِنْسَانٍ). أي: شخصه.\nوقولها: (وَكَانَ يَرَانِي قَبْلَ الحِجَابِ). أي: قبل حجاب البيوت، وآية الحجاب نزلت في زينب. وقولها: (فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ) يعني قوله: إنَّا لله وإنَّا إليه راجِعُون.\nفيحتمل أن يكون شق عليه ما جرى عليها، ويحتمل أن يكون عدها مصيبة لما وقع في نفسه أنه لا يسلم من الكلام.\nوقولها: (فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِتَّى أَنَاخَ رَاحِلَتَهُ).\nوفي رواية: (حين) بالنون، والمراد: حين نزل عن راحلته.\nعاشرها: قولها: (بَعْدَ مَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ) أي: نازلين نصف النهار والمعروف أن التعريس نزول آخر الليل (^٤).\n_________\n(^١) انظر: \"الروض الأنف\" ٤/ ٢٠.\n(^٢) أبو داود (٢٤٥٩)، قال الألباني في \"صحيح سنن أبي داود\" (٢١٢٢): إسناده صحيح على شرط الشيخين، وكذلك قال الحاكم والذهبي، وصححه ابن حبان اهـ.\n(^٣) سيأتي برقم (٤١٤١) كتاب: المغازي، باب: حديث الإفك.\n(^٤) \"لسان العرب\" ٥/ ٢٨٨٠ مادة: (عرس).","vol":"16","page":575},{"text":"وهذا محمول على المجاز، وعبارة ابن التين: التعريس: النزول.\nوقال الخطابي: نحو الظهيرة أول القائلة.\nوقد روى: موغرين في نحر الظهيرة.\nكما ذكره في المغازي والتفسير (^١) بمعني: موغرين، أي: مهجرين يقال: رأيت فلانًا في وغر الهاجرة، وهو شدة الحرِّ حين تكون الشمس في كبد السماء، ومنه: وغر الصدر، وهو التهاب الحقد وتوقده في\nالقلب، ومن هذا إيغار الماء.\nقال ابن السكيت: وهو أن تسخن الحجارة ثم تُلقى في الماء لتسخنه.\nقلت: وأوغر: دخل في ذلك الوقت، مثل أظهر وأصبح.\nوأكدت ذلك بقولها: (في نحر الظهيرة).\nو(الظَّهِيرَةِ): اشتداد الحر أيضًا (^٢)، و(نَحْر الظَّهِيرَةِ): أولها، وأوائل الشهور تسمى النحور (^٣).\nوقال الداودي: الظهيرة: نصف النهار عند أول الفيء قال: وقيل: الظهر والظهير لما بعد نصف النهار؛ لأن الظَّهْرَ آخر الإنسان، وسمي آخر النهار بذلك، ولا يسلم له؛ لأن أول اشتداد الحر قبل نصف النهار.\nقال القرطبي: الرواية الصحيحة بالغين المعجمة والراء المهملة من الوغرة بسكون الغين، وهي شدة الحر.\n_________\n(^١) سيأتي برقم (٤١٤١)، (٤٧٥٠).\n(^٢) \"المجمل\" ١/ ٦٠٢ - ٦٠٣ مادة: (ظهر).\n(^٣) \"المجمل\" ٢/ ٨٥٨ مادة (نحر).","vol":"16","page":576},{"text":"ورواه مسلم من رواية يعقوب بن إبراهيم بعين مهملة وزاي، ويمكن أن يقال فيه: هو من وعزت إليه أي: تقدمت، يقال: وعزت إليه وعزًا -مخففًا- ويقال: وعزت إليه توعيزًا بالتشديد (^١). وزعم الهجري في \"نوادره\" أن التخفيف في وعزت من لحن العامة، ولا يلتفت إلى من صحفه بالعين المهملة والراء. أي: ساروا في الوعر؛ ليقاطعوا على الجيش بسرعة.\nقال القزاز: ويكون من وغر صدره، أي: حصل لها غضب وحقد مما نابَهما.\nوقوله: (فَاشْتَكَيْتُ بِهَا شَهْرًا) أي: مرضت.\nوقولها: (يُفِيضُونَ) من قول أصحاب الإفك، يقال: أفاض القوم في الحديث إذا اندفعوا منه يخوضون وهو من قوله تعالى: ﴿لَمَسَّكُمْ فِيمَا أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ﴾ [النور: ١٤]. قال ابن عرفة: يقال: حديث مستفيض ومستفاض فيه. وقال غيره: وحديث مفاض فيه ومستفاض ومستفيض في الناس، أي: جارٍ فيهم وفي كلامهم.\nوقولها: (وَيَرِيبُنِي) هو بفتح أوله ويجوز ضمه، وهو الشك يقال: أرابني الأمر يريبني إذا توهمته وشككت فيه، فإذا اشتبهته قلت: رابني منه كذا يريبني، وعن الفراء: هما بمعنى واحد في الشك، قال صاحب \"المنتهى\": الاسم: الريبة بالكسر وأرابني ورابني إذا تخوفت عاقبته، وقيل: رابني إذا علمت به الريبة، وأرابني إذا ظننت به، وقيل: رابني إذا رأيت منه ما يريبك وتكرهه، وتقول هذيل: أرابني\nوأراب: أتى بالريبة، وراب: صار ذا ريبة.\n_________\n(^١) \"المفهم\" ٧/ ٣٦٨.","vol":"16","page":577},{"text":"قال صاحب \"الواعي\": ورابني أفصح.\nو(اللُّطْف) بضم اللام وسكون الطاء بفتحها لغتان: الرفق، ومعنى: (نقهت): أفقت، ذكره ثعلب بفتح القاف، والجوهري بالكسر، وهو المفيق من المرض قبل كمال صحته.\nو(المُتَبَرَّز): الموضع الذي يقضي فيه الإنسان حاجته، والبراز: أيضًا اسم لذلك الموضع وهو المتسع من الأرض، وبها سمي الحدث بُرازًا، كما يُسمى الحدث بالغائط وهو المطمئن من الأرض، والتنزه: البعد عن البيوت، يقال: مكان نزيه أي: خالٍ، ليس فيه أحد، وكانوا يبعدون عنها عند حاجة الإنسان، ووقع هنا: (البرية أو في التنزه).\nوفي المغازي: في البرية فقط، وفي مسلم: في التنزه أو التبرز (^١)، والمناصع: المواضع التي يتخلى فيها لبولٍ أو حاجة، الواحد: منصع.\nوقال الأزهري: أراه موضعًا بعينه خارج المدينة، وهو في الحديث صعيد أفيح خارج المدينة (^٢).\nوقال ابن السكيت: المناصع في اللغة: المجالس.\nوقال الداودي: قيل: سميت بذلك؛ لأن الإنسان إذا قضى حاجته ذهب ما كان يجد من الثقل، فإذا استنجى وتطيب بالحجارة استنقى، فكأنه أخذه من الناصع الأبيض الصافي.\nو(الكُنُف): جمعُ كَنيف، وهو الساتر سمي موضع الغائط يستترون فيه.\n_________\n(^١) مسلم (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك وقبول توبة القاذف.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٥٨٦ مادة (نصع).","vol":"16","page":578},{"text":"وقولها: (وَأَمْرُنَا أَمْرُ العَرَبِ الأُوَلِ فِي البَرِّيَّةِ أو التبرز) هو شك فيما أظن، و(الأُوَل) بضم الهمزة وتخفيف الواو (^١)، ويجوز فتح الهمزة وتشديد الواو وكلاهما صحيح.\nوقولها: (تَعِسَ مِسْطَحٌ) التعس: أن لا (ينتقش) (^٢) من عثرته وقد تعس تعسًا وأتعسه الله، وستأتي واضحة في الحراسة وفي الغزو من كتاب الجهاد، وهو بفتح العين وكسرها لغتان مشهورتان (^٣).\nومعناه: عثر، كما سلف، وقيل: هلك، وقيل: لزمه الشر، وقيل: بعُد، وقيل: سقط لوجهه، قال ابن التين: المحدثون يقرءونه بكسر العين، وهو عند أهل اللغة بفتحها، قال: ومعناه: انكب أي: كبه الله.\nوأم مِسْطح: اسمها سلمى بنت أبي رهم، وهي بنت خالة أبي بكر الصديق، وذكر أبو نعيم -فيما نقل من خطه- أن اسمها رائطة بنت صخر أخت أم الصديق (^٤). ومسطح: لقب واسمه عوف (^٥) وقيل: عامر، ومعناه عود من أعواد الخلال.\nو(أُثَاثَةَ): بضم الهمزة، ثم ثاء مثلثة، ثم ألف، ثم مثلها، ثم هاء، هو ابن أبي عبد المطلب بن عبد مناف بن قصي، يكني أبا عبد الله أو أبا عباد.\n_________\n(^١) في هامش الأصل: (في \"المطالع\" قدَّم الثاني هنا ثم قال: وقيل هو وجه الكلام).\n(^٢) كذا في الأصل، وفي \"ابن بطال\" ٨/ ٤٣: (ينتعش).\n(^٣) في هامش الأصل: (في عين تعس الفتح والكسر، الأول في الصحاح، وفي النهاية: وقد تُفتح العين).\n(^٤) في هامش الأصل: (في التجريد: قيل: سَلْمى، وقيل: رَيْطة يعني بغير ألف).\n(^٥) في هامش الأصل: (وقع تسميته بعوف في \"معجم الطبراني\" في غير ما بيت).\nقلت: انظر هذِه الأبيات بتمامها في \"معجم الطبراني\" ٢٣/ ١١٥ حديث الإفك.","vol":"16","page":579},{"text":"قال الواقدي: شهد مع علي صفين، ومات سنة سبع وثلاثين، وقيل: سنة أربع (^١) عن ست وخمسين سنة.\nو(تيكم): إشارة للمؤنث كذاكم للمذكر.\nوالمِرط: كساء من صوف، قاله الداودي، وقال ابن فارس: ملحفة، يؤتزر به.\nقال ابن التين: وضبط بفتح الميم، وقال الهروي: المروط الأكسية، وضبطه بكسرها في بعض الكتب من الأصل (^٢).\nوقولها: (يَا هَنْتَاهْ) وفي المغازي: أي هنتاه. وهو بنون ساكنة ومفتوحة، والأول أشهر، وبضم الهاء الأخيرة، وتسكن ونونها مخففة، وعن بعضهم فيما حكاه القرطبي تشديدها (^٣)، وأنكره الأزهري (^٤). قالوا: وهذِه اللفظة تختص بالنداء، ومعناها: يا هذِه، وقيل: يا امرأة، وقيل: يا بلهى. كأنها تنسب إلى قلة المعرفة بمكائد الناس وشرورهم؛ وقد سلف في الحج في باب من قدم ضعفة أهله بالليل، في حديث أسماء (^٥). وقال ابن التين: ضبطه الجوهري بفتح النون وهو اسم يلزمه النداء مثل قوله: يا هذِه ولا يراد بها مدح ولا ذم (^٦).\nوقوله بعد (يا هنتاه): (أَلَمْ تَسْمَعِي) كذا هنا. وفي المغازي: (ولم تسمعي) (^٧). وفي مسلم: (أو لم تسمعي) (^٨).\n_________\n(^١) ذكر تحت الكلمة: يعني وثلاثين.\n(^٢) \"غريب الحديث\" ١/ ١٣٨.\n(^٣) \"المفهم\" ٧/ ٣٧٠.\n(^٤) \"تهذيب اللغة\" ٤/ ٣٨٠٢ - ٣٨٠٣.\n(^٥) سلف برقم (١٦٧٩).\n(^٦) \"الصحاح\" ٦/ ٢٥٦١ مادة (هنا).\n(^٧) سيأتي برقم (٤١٤١) باب: حديث الإفك.\n(^٨) مسلم (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك وقبول توبة القاذف.","vol":"16","page":580},{"text":"وقوله: (وَلَهَا ضَرَائِرُ) هو بالألف وهو الصواب؛ لأن كل واحدة تتضرر من الأخرى بالغيرة وشبهها.\nوفي بعض النسخ: (ضرار).\n(وَضِيئَةٌ): أي: حسنة جميلة، ومنه اشتق الوضوء (^١).\nوقال في التفسير: (حسنًا).\nوقولها: (إلا أكثرن عليها).\nوجاء في التفسير: إلا حسدنها وقيل فيها (^٢): وقولها: (لا يرقأ لي دمع) أي: لا ينقطع مهموز من رقأ الدم إذا انقطع (^٣).\nومعنى: (اسْتَلْبَثَ الوَحْيُ): أبطأ.\nوقوله: (فَأَمَّا أُسَامَةُ فَأَشَارَ على رسول الله - ﷺ - بالذي يعلم من براءة أهله وبِالَّذِي يَعْلَمُ لهم في نفسِه). وفي مسلم: وبالذي يعلمُ في نفسه لهم من الود، فقال: يَا رَسُولَ اللهِ أَهْلُكَ (^٤)، وسمى المرأة أهلًا.\nقال الداودي: وهو جائز أن يجمع الواحد والواحدة؛ لأن الأهل يكثرون ويقلون.\nوقوله: (أهلك) روي بالنصب أي: أمسِك، وبالرفع أي: هم أهلك.\nوقولها: (يريبك) سلف، واقتصر ابن التين على فتح الياء؛ لأنه ثلاثي، أي: هل رأيت ما يوجب تهمة.\n_________\n(^١) \"مقاييس اللغة\" ص ١٠٥٦ مادة (وضأ).\n(^٢) سيأتي برقم (٤٧٥٧) باب: إن الذين يحبون أن تشيع الفاحشة.\n(^٣) \"تهذيب اللغة\" ٣/ ٢٧١٦.\n(^٤) مسلم (٢٧٧٠).","vol":"16","page":581},{"text":"و(أَغْمِصُهُ): بهمزة مفتوحة، ثم غين معجمة، ثم ميم، ثم صاد مهملة: أعيبها به، وأطعَنُ عليها، يقال: رجل مغموص عليه في دينه إذا طعن عليه فيه.\nوفي كتاب \"الأفعال\" غمص الناس غمصا: احتقرهم وطعن عليهم، والغمص في العين كالرمض (^١).\nوالدَّاجِنُ: الشاة التي تألف البيت، ولا تخرج إلى المرعى.\nوقال ابن التين: قيل: هي الشاة التي تحبس في البيت لدرها، لا تخرج إلى مرعى.\nوقيل: هي ودجاجه أو حمام أو وحش أو طير يألف البيت.\nوقال الطبري: الدَّاجِنُ: الشاةُ المعتادة للقيام في المنزل إذا سمنت للذبح واللبن، ولم تسرح في المسرح، وكل معتاد موضعًا هو به مقيم، فهو كذلك داجن، يُقال: دجن فلان بمكان كذا وأدجن به: إذا أقام به.\nوقولها: (فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ، فقال: \"مَنْ يَعْذِرُنِي؟ .. \").\nأي: طلب من يعذره منه أي: ينصفه منه، تقول: من يعذرني من فلان؟ ومن عذيري؟\nويتأول على وجوه:\nأحدها: من يقوم بعده فيما أوصله إليّ من مكروه.\nثانيها: من يقوم يعذرني إن عاقبته.\nثالثها: مَنْ ينتقم فيَّ منه، ويشهد لهذا جواب سعد: أنا أعذُرك مِنْه، إنْ كانَ مِنَ الأوْسِ ضَرَبْنا عُنقه.\n_________\n(^١) \"الأفعال\" لابن القوطية ص ١٩٧ مادة: (غمص).","vol":"16","page":582},{"text":"وهو سعد بن معاذ، وإنما قال ذلك؛ لأن الأوس من قومه، وهم بنو النجار، ومن آذى رسول الله - ﷺ - وجب قتله ولم يقل كذلك في الخزرج، لما كان بينهم وبين الخزرج، فبقي فيهم بعض الأنفة أن يحكم بعضهم في بعض، فإذا أمرهم الشارع امتثلوا أمره، وتكلم سعد بن عبادة وهو سيد الخزرج وكان من وهط عبد الله بن أبي، وهم بنو ساعدة أنفة أن يحكم فيهم سعد بن معاذ وليس أنه رضي قول أبي.\nوقولها: (فقام سعد بن معاذ) كذا في الأصول وقال ابن التين: قوله: فقام سعد بن عبادة ليس بصحيح، والأحاديث: سعد بن معاذ، والذي عارضه ابن عبادة، وفي بعضها سعد بن عبادة.\nووهَّم ابن حزم الأول؛ لأن سعد بن معاذ مات إثر بني قريظة بلا شك، وبنو قريظة كان في آخر ذي القعدة سنة أربع، فبين الغزوتين نحو سنتين، والوهم لم يَعْرَ منه أحد من البشر (^١).\nوكذا قال ابن العربي: ذكر سعد بن معاذ هنا وهْمٌ اتفق عليه الرواة.\nوقال أبو عمر: وهو وهم وخطأ (^٢). وتبعه عليه جماعة وآخرهم القرطبي، فقال: إن ابن معاذ توفي منصرف رسول الله - ﷺ - من قريظة سنة أربع لم يختلف فيه أحد من الرواة (^٣).\nوفي البخاري: أنها سنة ست، وقال موسى بن عقبة: سنة أربع (^٤).\nفليس وهمًا مخففًا.\nوذكر ابن منده أن ابن معاذ مات سنة خمس من الهجرة.\n_________\n(^١) \"جوامع السيرة\" لابن حزم ص ٢٠٦.\n(^٢) \"الدرر في اختصار المغازي والسير\" لابن عبد البر ص ١٩٠.\n(^٣) \"المفهم\" ٧/ ٣٨٠.\n(^٤) كتاب المغازي، باب: غزوة بني المصطلق قبل حديث (٤١٣٨).","vol":"16","page":583},{"text":"وقال في المغازي: فقام سعد أخو بني عبد الأشهل (^١).\nقلت: وسعد بن معاذ هو ابن النعمان بن امرئ القيس بن زيد بن عبد الأشهل بن جشم، أخي حارثة ابني الحارث (^٢)، أخي ظفر (^٣)، واسمه كعب بن الخزرج بن عمرو النبيت بن مالك بن الأوس.\nوسعد بن عبادة: هو ابن دليم بن حارثة بن أبي خزيمة بن ثعلبة بن طريف بن الخزرج بن ساعدة بن كعب بن الخزرج الأكبر، أخي الأوس، ابني حارثة بن ثعلبة العنقاء بن عمرو مزيقياء بن عامر ماء السماء (^٤)، وأم الأوس والخزرج قيلة بنت كاهل بن عذرة بن سعد (هذيم) (^٥)، أخي نهد وجهينة أولاد زيد بن ليث بن سود بن أسلم بن الحاف بن قضاعة (^٦).\nوقولها: (وكان قبل ذلك رجلًا صالحًا) يقول: لم يكن قبل ذلك يحمى لنفاق.\nو(احتملته) بحاء وميم، ولمسلم: (اجتهلته) بجيم وهاء (^٧).\nوقوله: (كَذَبْتَ لَعَمْرُو اللهِ). أي أن رسول الله - ﷺ - لا يجعل حكمه إليك، كذا قال الداودي، والظاهر كما قال ابن التين أنه قال له: كذبت إنك لا تقدر على قتله.\n_________\n(^١) سيأتي برقم (٤١٤١) كتاب: المغازي، باب: حديث الإفك.\n(^٢) أي: جشم وحارثة.\n(^٣) أي: الحارث، واسم ظفر: كعب.\n(^٤) انظر: \"جمهرة أنساب العرب\" ص ٣٦٥.\n(^٥) في الأصول: هذيل، وهو خطأ والمثبت من \"الطبقات الكبرى\" ٣/ ٤١٩، \"جمهرة\nأنساب العرب\" ص ٤٤٤.\n(^٦) انظر: \"الطبقات الكبرى\" ٣/ ٤١٩، \"جمهرة أنساب العرب\" ص ٤٤٣، ٤٤٤.\n(^٧) مسلم (٢٧٧٠) كتاب: التوبة، باب: حديث الإفك.","vol":"16","page":584},{"text":"وقوله: (فَقَامَ أُسَيْدُ بْنُ حُضَيْرِ فَقَالَ: كَذَبْتَ لَعَمْرُو اللهِ، والله لنَقْتُلَنَّهُ). أي: إنْ أمرنا رسول الله - ﷺ - قتلناه.\nوقوم أسيد بنو عبد الأشهل، وهؤلاء الثلاثة نقباء.\nوقوله: (فَثَارَ الحَيَّانِ). كذا هنا وقال في التفسير: فتثاور، أي: فتواثب (^١).\nقال ابن فارس: يقال: ثار ثائره إذا اشتعل غضبًا (^٢).\nومعثى: خفضهم تلطفهم حتى سلموا.\nومكث الوحي شهرًا؛ كان ليعلم سيدنا رسول الله - ﷺ - المتكلم من غيره.\nوقولها: (قد بكيتُ ليلتي ويومي). وفي نسخة: (ويومًا). يعني: اليوم الماضي والليلة التي بعده.\nوقوله: (إِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ) أي: آتيته، والإلمام: هو النزول النادر غير متكرر، وقال بعض المفسرين: اللمم: مقارفة الذنب من غير مواقعة (^٣).\nوقال الداودي: معناه زنيت. وقيل اللمم: هو الذي يأتي الشيء وليس له عادة.\nوقوله: (\"فَإِنَّ العَبْدَ إِذَا اعْتَرَفَ بِذَنْبِهِ ثُمَّ تَابَ، تَابَ اللهُ عَلَيْهِ\") دعاها إلى الاعتراف، ولم يأمرها بالستر كغيرها؛ لأنه لا ينبغي عند الشارع امرأة أتت ذنبًا، قاله الداودي.\n_________\n(^١) سيأتي برقم (٤٧٥٠) باب: قوله: ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ المُؤْمِنُونَ﴾.\n(^٢) \"المجمل\" ١/ ١٦٥ (ثور).\n(^٣) الطبري في \"تفسيره\" ١١/ ٥٢٩.","vol":"16","page":585},{"text":"وقولها: (والله مَا ظَنَنْتُ أَنْ يُنْزِلَ فِي شَأْنِي وَحْيًا) هو شأن الصالحين احتقار النفس وملازمة الافتقار.\nو(قلص دمعي) أي: ذهب، قاله الداودي وقيل: نقص. يقال: قلص الدمع: ارتفع وقلص الظل تقلص (^١).\nوقال ابن السكيت: قلص الماء في البئر إذا ارتفع وهو ماء قليص (^٢).\nوقال القرطبي: يعني أن الحزن والموجدة انتهت نهايتها وبلغت غايتها (^٣).\nومنها: انتهى الأمر إلى ذلك قلص الدمع؛ لفرط حرارة المصيبة.\nوقولها: (مَا أُحِسُّ مِنْهُ قَطْرَةً) هو بضم الهمزة رباعي من أحس يحس قال تعالى: ﴿هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ﴾ [مريم: ٩٨].\nوقولها: (مَا رَامَ مَجْلِسَهُ). أي: ما برح منه ولا قام منه، قاله صاحب \"العين\" يقال: رامه يريمه ريمًا أي: برحه ولازمه (^٤)، فأما من طلب الشيء فرام يروم رومًا.\nوالبرحاء: فُعَلاء، من البرح -بالمد وضم الباء الموحدة وفتح الراء- وليست بجمع، وهي مثبتة من البرح، وهي شدة الحمى وغيرها من الشدائد، وقال في \"العين\": شدة الحر (^٥).\nوقال الخطابي: شدة الكرب، مأخوذ من قولك: برحت بالرجل إذا بلغت به غاية الأذى والمشقة ويقال: لقيت منه البرح (^٦).\n_________\n(^١) \"المجمل\" ٢/ ١٧٣١ (قلص).\n(^٢) \"إصلاح المنطق\" ص ٢٦٤.\n(^٣) \"المفهم\" ٧/ ٣٧٤.\n(^٤) \"العين\" ٨/ ٢٩٣ مادة (ريم).\n(^٥) \"العين\" ٣/ ٢١٦ مادة (برح) وقال فيه: البرحاء: الحمى الشديدة.\n(^٦) \"أعلام الحديث\" ٢/ ١٣١٠.","vol":"16","page":586},{"text":"وقال الداودي: هي العرق، وهو راجع إلى ما سلف.\nوالجُمان: بضم الجيم وتخفيف الميم، الدرّ، كذا ذكره ابن المثنى وغيره.\nوقال ابن سيده: الجمان: هنوات على أشكال اللؤلؤ من فضة، فارسي معرب، واحدته جمانة، وربما سميت الدرة جمانة، وقيل: الجمان خرز يبيض بماء الفضة (^١).\nوفي \"المغيث\": هو اللؤلؤ الصغار (^٢).\nوقال الجواليقي: وقد جعل لبيد الدرة جمانة.\nوقال ابن التين: الجمان: الدر عند أهل اللغة.\nوقال الداودي: هو شيء كاللؤلؤ يصنع من الفضة. وقال مرة: هو خرز أبيض. قال: وربما صيغ من الفضة كالحمص.\nوسُرِّي عنه: مشدد مبني لما لم يسم فاعله أي: ذهب عنه ما يجد.\nيقال: سروت الثوب عن بدني، إذا نزعته.\nولابن دحية: نزل عذرها بعد سبع وثلاثين ليلة.\nوقولها: (لَا أَقُومُ إِلَيْهِ) إدلالًا وعتبًا؛ لكونهم شكوا في أمرها مع علمهم بحسن طريقها وجميل حالها.\nومعنى: ﴿وَلَا يَأْتَلِ﴾ [النور: ٢٢] في الآية: لا يحلف، والألية: اليمين، وقيل: لا يقصرون من قولهم: ما ألوت أن أفعل كذا و﴿الفَضْلِ﴾ [النور: ٢٢]: المال والسعة في العيش والرزق؛ فإن قلت: ﴿أُولُو﴾ جماعة والمراد هنا الصديق. قلت: قال الضحاك: أبو بكر وغيره من المسلمين (^٣).\n_________\n(^١) \"المحكم\" ٧/ ٣٢٧ مادة (جمن).\n(^٢) \"المغيث\" ١/ ٣٥٦ مادة (جمن).\n(^٣) انظر \"تفسير الطبري\" ٩/ ٢٩٠.","vol":"16","page":587},{"text":"وقول أمها: (قومي إليه) بتعزيزه وتوقيره.\nوقولها: (والله لا أقوم إليه) من باب الإدلال لا الامتهان.\nخاتمة في فوائده مختصرة:\nفيه: خروج النساء؛ لحاجة الإنسان، وهي التبرز بغير إذن أزواجهن، وخدمة الرجال لما يركبنه النساء من الدواب، واحتمالهن في الهوادج، وترك مكالمتهن ومخاطبتهن في ذلك، وكتم ما يقال في الإنسان من القبيح عنه؛ كما كتم الناس القول في أم المؤمنين عنها حتى أعلمتها أم مسطح به، وتشكي الإمام والسلطان ممن يؤذيه في أهله أو غير ذلك إلى المسلمين والاستغفار منه، ومشاورة الرجل بطانته في فراق أهله لقول قيل، والكشف والبحث عن الأخبار الواردة إن كان لها نظائر أم لا؛ لسؤاله بريرة وأسامة وزينب وغيرهم من بطانته عن عائشة وعن سائر أفعالها وما يغمص عليها، والحكم بما يظهر من الأفعال على ما قيل.\nوقد جاء من حديث عروة، عن عائشة أنه - ﵇ - سأل لها جارية سوداء، فذكرت العجين، وفي لفظ: جارية نوبية (^١). وذكرهما ابن مردويه في \"تفسيره\".\nوأن المرأة لا تخرج إلى دار أبويها إلا بإذن زوجها، وفي رواية أنه - ﷺ - أرسل معها غلامًا (^٢).\n_________\n(^١) رواه أبو يعلى في \"مسنده\" ٨/ ٣٣٥ - ٣٣٦ (٤٩٣١)، الطبراني في \"الكبير\" ٢٣/ ١٠٦ (١٤٩).\n(^٢) ستأتي برقم (٤٧٥٧) كتاب: التفسير، باب: ﴿إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ﴾.\nورد بهامش الأصل: وفي رواية: أرسل معها الخادم.","vol":"16","page":588},{"text":"وفضيلة من شهد بدرًا من المسلمين، وأن الدعاء عليهم وجفاء الكلمة فيهم مما يجب أن ينكر، كما أنكرته على أم مسطح في ابنها مع ما للأبوين من المقال مما ليس لغيرهما، وتوقيف القول فيه على ما يقال، وأمره بالتوبة إن كان (أذنب) (^١)، وأن الاعتراف بما فشا من الباطل لا يحل ولا يجمل، وأن عاقبة الصبر الجميل فيه الغبطة والعزة في الدارين.\nوأنه - ﷺ - ليس كان يأتيه الوحي متى أراد؛ لبقائه شهرًا لا يوحى إليه، وترك حَدّ من له منعة، والتعرض لما يخشى من تفرق الكلمة وظهور الفتنة، كما ترك - ﷺ - حد عبد الله ابن أبي بن سلول (^٢)، وغضب المسلمين بعرض إمامهم وسلطانهم، وأن العصبية تنقل عن اسم الصلاح، كما نقلت سعد بن عبادة من الصلاح عصبيته لعبد الله بن أبي عن حاله؛ لقول عائشة (وكان قبل ذلك رجلًا صالحًا).\nوأنه قد يسب الرجل أو يرمى بشيء ينسب إليه وإن لم يكن فيه ما نسب؛ لقول أسيد بن حضير: (كذبت لعمرو الله فإنك منافق تجادل عن المنافقين) ولم يكن سعد منافقًا لكن؛ لمجادلته عنه استحل منه\nأسيد أن يرميه بالنفاق.\nوأن الشبهة تُسقط العقوبة كما تُسقط الحد وتبيح العرض وتسقط الحرمة.\n_________\n(^١) في الأصل: لم يذنب، والمثبت هو الصواب حتى يستقيم المعنى.\n(^٢) ورد بهامش الأصل: في مسلم أنه جلد من رمى، وفي أواخر البخاري أنه جلد الرامين، وفي الطبراني أنه جلد عبد الله بن أُبي مائة وستين. قال ابن عمر عقب الحديث: وهكذا يفعل في كل من قذف زوجة نبي الله، وقد جلد في ذلك حمنة ومسطح وحسان.","vol":"16","page":589},{"text":"وأن من آذى نبيه في أهله أو عرضه أنه يقتل؛ لقول أسيد بن حضير: (إن كان من الأوس قتلناه).\nولم يرد عليه شيئًا، فكذلك من سبَّ عائشة بما برأها الله منه أنه يقتل؛ لتكذيبه القرآن المبرئ لها وتكذيبه الله ورسوله. وقال قوم: لا يقتل من سبها بغير ما برأها الله منه.\nقال المهلب: والنظر عندي يوجب أن يقتل من سب أمهات المؤمنين بما رميت به عائشة أو بغير ذلك؛ لأن قول أسيد: (إن كان من الأوس قتلناه) إنما قاله قبل نزول القرآن ولم يرد عليه قوله، ولو كان قوله غير الصواب لما وسعه السكوت عليه؛ لأنه مفروض عليه بيان حدود الله، ومن سب أزواجه فقد آذاه وتنقصه، فهو متهم بسوء العقيدة في إيمانه به، فهو دليل على إبطانه النفاق.\nوفيه: معاقبة المؤذي بقطع المعروف عنه والأخذ بالعفو والصفح عن المسيء، وأن ذلك مما يغفر الله به الذنوب (^١).\nوفيه: التسبيح تعجبًا.\nوفيه: يمين المزكي إذا كان غير متهم؛ لقوله: (ولا نعلم إلا خيرًا).\nثم سماع الغيبة مثل الغيبة؛ لأنه تتميم لقصد القائل وإبلاغه أمله قال تعالى: ﴿وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ (١٦)﴾ [النور: ١٦]، فإن قلت: أي تسبيح هنا للباري؟\nقلنا: أعظم تسبيح وتقديس له، وذلك تنزيه فراش نبيه عن المعصية، وهو تعالى يتقدس أن يدنس فراش رسوله فيجب أن يقول القائل إذا سمع مثل هذا. هذا قاله ابن العربي في \"سراجه\" ثم قال: ﴿يَعِظُكُمُ اللهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا إِنْ كُنْتُمْ مُؤْمِنِينَ (١٧)﴾.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٣٩ - ٤٢.","vol":"16","page":590},{"text":"قال بعض المفسرين: تعلق به قوم في أن من بسط لسانه في عائشة بعد هذا لم يكن مؤمنًا لظاهر الآية؛ ولعمري إن قائله مرتكب كبيرة ولا يخرج عن الإيمان بذلك، ثم قال: حاشا لله بل هو كافر؛ لأنه كذب الله الذي برأها، والكافر يكون بوجهين، أحدهما: أن يكذب الله. والثاني: أن يكذب عليه.\nفإن قلت: فقد قال: ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ﴾ الآية [التحريم: ٥].\nقلت: إنه لو طلق كذلك كان يكون ذلك سبق في علمه عدمه وأنه ليس هناك خير منهن، فخرج الكلام على التقدير الممكن لا على ما أخبر به.\nوأمر عائشة يبين أنه لا يخلو أحد من البلاء، وربما كان في المحنة والبلاء من الأصفياء بل هو من أقوى أركانه وأعظم برهانه، فأشد الناس بلاءً الأنبياء ثم الأمثل فالأمثل.\nتنبيهات:\nأحدها: قوله: (تساميني) أي: تعاليني فتنازعني الحظوة عند رسول الله، والمساماة مفاعلة من سما يسمو إذا ارتفع وتطاول، قال صاحب \"الأفعال\": يقال: سما الفحل سماوة: تطاول على من سواه (^١).\nوروي: تناصيني من المناصاة وهي المساواة، وأصله من الناصية.\nوقول زينب: (أحمي سمعي وبصري) أي: لا أكلف فيما سمعت وأبصرت فيعاقبني الله فيهما لكن أصدق؛ حماية لهما وذبًّا عنهما، وقيل: أصونها كراهية أن أقول سمعت ما لم أسمع ورأيت ما لم أَرَ.\n_________\n(^١) \"الأفعال\" لابن القوطية ص ٧٥.","vol":"16","page":591},{"text":"ثانيها: قول عروة في عبد الله بن أُبي أنه كان يشاع ويتحدث عنده فيقره ويسمعه ويستوشيه.\nقال ثابت: يستوشيه: يأتلف عليه ويستدعيه ويستخرجه، كما يستخرج الفارس جري الفرس بعقبه وبالسوط.\nوقال يعقوب: يقال: مر فلان يركض فرسه ويمريه وَيسْتَرُدُّه ويستوشيه كل ذلك طالب ما عنده (^١). وقيل: هو من قولك: وشى الكذب وشاية.\nوقال صاحب \"الأفعال\": وشى النمام يشي وشاية ووشى الحائك الثوب يشي وشيًا (^٢).\nثالثها: قوله: (ما كشف كنف أنثى قط).\nقال ثابت: الكنف هنا الثوب الذي يكنفها، أي: يسترها، ومنه قولهم: هو في حفظ الله وفي كنفه قال أبو حاتم: وبعض العرب تقول: أنت في كنفي وكنف الطائر: جناحاه، والكنف أيضًا: الجانب وناحيتا كل شيء كنفاه. وأكناف الجبل والوادي: نواحيه.\nقال ابن التين: وهذا يحتمل أن يكون على عمومه، ويحتمل أن يكون في حرام.\nرابعها: قوله: (أشيروا علي في أُنَاسٍ أَبَنُوا أهْلِي).\nهو بباء موحدة مفتوحة مخففة ومشددة والتخفيف أشهر، كما قاله النووي (^٣)، ومعناه اتَّهَمُوهَا، والأبن: بفتح الهمزة التهمة يقال: أبَنَهُ\n_________\n(^١) \"إصلاح المنطق\" ص ٤٣٣، وفيه: كل ذلك إذ طلب ما عنده ليزيده.\n(^٢) \"الأفعال\" لابن القوطية ص ١٦١.\n(^٣) \"شرح مسلم\" ١٧/ ١١٤، ١١٥.","vol":"16","page":592},{"text":"يأبُنُهُ ويَأْبِنُه بالضم والكسر إذا اتهمه ورماه بِخَلِّةِ سَوْءٍ فهو مأبون، قالوا:\nوهو مشتق من الأُبَن -بضم الهمزة وفتح الباء- وهي العقد في القسط تفسدها وتعاب بها.\nقال ثابت: التأبين: ذكر الشيء وتتبعه.\nوقال الراعي:\nفرفع أصحابي المطى وأبَّنُوا … هنيدة فاشتاق العيون اللَّوامح\nقال ابن السكيت: أبنوا هنيدة: كأنهم جروا بها وذكروها.\nومن روى (أبَنَوا على أهلي) بالتخفيف فمعناه: فرقوها.\nقال أبو زيد: يقال: أمر الرجل بالخير وأبن به، فهو مأمور ومأبون، وهما سواء.\nوقال ابن التين: أنبوا مضبوط بالنون قبل الباء.\nوعند أبي ذر عكسه، وكذا هو في كتاب \"مسلم\" وكتب أهل اللغة، قال ابن فارس: أَنَّبْتُ الرجل تأْنِيْبًا إذا لمته (^١).\nخامسها: قولها: (فبقرت (^٢) لي الحديث) أي: شرحته وبينته عن ثابت، وقال الداودي: قصته. وقال صاحب \"العين\": نقر عن الأمر: بحث عنه.\nوفيه أن بريرة أنهرها بعض أصحابه، فقال لها: اصدقي رسول الله - ﷺ - حتى أسقطوا لها به، فقالت: سبحان الله والله ما علمت إلا ما يعلم\n_________\n(^١) \"المجمل\" ١/ ١٠٤، مادة: (أنب).\n(^٢) ورد بهامش الأصل: قال في \"المطالع\": في الاختلاف في النون مع اتفاق (فنقرت لي الحديث) أي: استخرجته وبينته، كذا هو بالنون، وكذا رويناه، وبعضهم رواه بالفاء، وهو خطأ والتنقير الاستخراج للشيء والبحث عنه وأُراه بالوجهين في كتاب الأصيلي، ولا معنى للفاء ههنا.","vol":"16","page":593},{"text":"الصائغ على تبر الذهب الأحمر (^١). كذا في الأصول (لها به) بالباء الجارة.\nوكذا هو في نسخ مسلم وهي رواية الجلودي والهاء في به عائدة على ما تقدم من انتهارها وتهديدها.\nوفي رواية ابن ماهان: لهاتها بمثناة فوق والجمهور على أن الصواب الأول والثاني غلط وتصحيف، ومعناه صرحوا لها بالأمر ولهذا قالت استعظامًا: سبحان الله، وقيل: أتوا بسقط من القول في سؤالها وانتهارها يقال: أسقط وسقط في كلامه إذا أتى فيه بساقط، وقيل: إذا أخطأ فيه وعلى رواية ابن ماهان: إن صحت معناه أسكتوها، وهو ضعيف؛ لأنها لم تسكت بل قالت: سبحان الله.\nقال ابن بطال: ويحتمل أن يكون معنى قولها: حتى أسقطوا لها به مأخوذ من قولهم: سقط إليّ الخبر إذا علمته، ومن قولهم: فلان يساقط الحديث، معناه: يرويه.\nومنه قول بشير بن سعد: كنا نجالس سعدًا فكان يتحدث من حديث الناس والأخلاق وكان يساقط في ذلك الحديث عن رسول الله - ﷺ -، وقوله: يساقط معناه: يروي الحديث في خلال كلامه.\nفمعنى: (حتى أسقطوا لها به): أي: ذكروا لها الحديث وبينوه فعند ذلك قالت: سبحان الله، والله ما علمت عليها إلا ما يعلم الصائغ على تبر الذهب الأحمرَ إنكارًا له وإعظامًا أن يُنْطق بمثل هذا القول عمن اختارها الله زوجًا لأطيب خلقه وأفضلهم وجعلها أحب إليه من نساء العالمين. ولا يجوز أن تكون إلا طيبة مثله لقوله: ﴿وَالطَّيِّبَاتُ لِلطَّيِّبِينَ﴾،\n_________\n(^١) سيأتي برقم (٤٧٥٠).","vol":"16","page":594},{"text":"ولذلك جمع براءتها الله في كتابه بما يتكرر تلاوته إلى يوم الدين (^١).\nوقوله: (وقر في أنفسكم) أي: ثبت.\nوقوله تعالى: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ [الأحزاب: ٣٣] ليس من الوقار على الأصح خلافًا لأبي عبيد (^٢)، إنما هو من الجلوس، يقال: وَقَرْتُ أَقِرُّ وقرًا، أي: جلست.\nفائدة:\nقوله تعالى: ﴿إِنَّ الَّذِينَ يَرْمُونَ المُحْصَنَاتِ الغَافِلَاتِ المُؤْمِنَاتِ﴾ الآية [النور: ٢٣].\nقال سعيد بن جبير: إنه خاص بعائشة، وقال ابن عباس والضحاك: إنه في أمهات المؤمنين خاصة (^٣)، وقيل: كان أصله في عائشة، ثم قيل لكل من رمى المؤمنات. وقيل: خص به أمهات المؤمنين، (ومن قذف غيرهن (فلا يقال) (^٤) ملعون) (^٥).\n_________\n(^١) ابن بطال ٨/ ٤٥ - ٤٦ بتصرف.\n(^٢) \"مجاز القرآن\" ٢/ ١٣٧.\n(^٣) روى هذِه الآثار الطبراني في \"الكبير\" ٢٣/ ١٥١ - ١٥٢ - ١٥٣.\n(^٤) غير واضحة بالأصل. وهذا ما تبين لي منها.\n(^٥) ساقط من (ف).","vol":"16","page":595},{"text":"<span data-type='title' id=toc-1920>١٦ - باب إِذَا زَكَّى رَجُلٌ رَجُلًا كَفَاهُ</span>\nوَقَالَ أَبُو جَمِيلَةَ: وَجَدْتُ مَنْبُوذًا، فَلَمَّا رَآنِي عُمَرُ قَالَ: عَسَى الغُوَيْرُ أَبْؤُسًا. كَأَنَّهُ يَتَّهِمُنِي، قَالَ عَرِيفِي: إِنَّهُ رَجُلٌ صَالِحٌ قَالَ: كَذَاكَ، اذْهَبْ وَعَلَيْنَا نَفَقَتُهُ.\n\n٢٦٦٢ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا خَالِدٌ الحَذَّاءُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، قَالَ: أَثْنَى رَجُلٌ عَلَى رَجُلٍ عِنْدَ النَّبِيِّ - ﷺ - فَقَالَ: \"وَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ، قَطَعْتَ عُنَقَ صَاحِبِكَ\". مِرَارًا، ثُمَّ قَالَ: \"مَنْ كَانَ مِنْكُمْ مَادِحًا أَخَاهُ لا مَحَالَةَ فَلْيَقُلْ: أَحْسِبُ فُلَانًا، وَاللهُ حَسِيبُهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحْسِبُهُ كَذَا وَكَذَا، إِنْ كَانَ يَعْلَمُ ذَلِكَ مِنْهُ\". [٦٠٦١، ٦١٦٢ - مسلم: ٣٠٠٠ - فتح: ٥/ ٢٧٤]\nثم ساق حديث أبي بكرة قَالَ: أَثْنَى رَجُلٌ عَلَى رَجُلٍ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ: \"وَيْلَكَ قَطَغتَ عُئُقَ صَاحِبِكَ، قَطَعْتَ عُنَقَ صَاحِبِكَ\". مِرَارًا، ثُمَّ قَالَ: \"مَن كانَ مِنْكُم مَادِحًا أَخَاهُ لا مَحَالَةَ فَلْيَقُلْ: أَحْسِبُ فُلَانًا، والله حَسِيبهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحسِبُهُ كذَا وَكذَا، إِنْ كَانَ يَعْلَمُ ذَلِكَ مِنهُ\".\nالشرح:\nالأثر الأول أسنده البخاري مرة (^١)، عن إبراهيم بن موسى، نا هشام، عن معمر، عن الزهري، عن سنين أبي جميلة، وأنه أدرك النبي - ﷺ - وخرج معه عام الفتح (^٢) وأنه التَقَطَ منبوذًا فأتى عمر فسأل\n_________\n(^١) ورد بهامش الأصل: يعني في غير \"الصحيح\".\n(^٢) سيأتي برقم (٤٣٠١) كتاب: المغازي، باب: من شهد الفتح.","vol":"16","page":596},{"text":"عنه فأثنى عليه خيرًا فأنفق عليه من بيت المال وجعل ولاءه له (^١)، وقال في \"تاريخه\": كان ابن عيينة أو سليمان بن كثير يثقلان سنينا. وكذا قاله الداودي وغيره، واقتصر عليه ابن التين، والذي قاله عبد الغني والدارقطني وابن ماكولا (^٢)، أنه بالتخفيف.\nوتفرد عنه الزهري بالرواية وله إدراك وحج معه - ﵇ -.\nوفي \"علل الخلال\": فذكره عريفي لعمر فدعاني العريف عنده فقال التعريف: إنه ليس بالمتهم.\nفقال عمر: لم أخذت هذا؟ قلتُ: وجدتُ نفسا مضيعة.\nوقال ابن أبي شيبة: حدثنا (ابن عُلية) (^٣)، عن الزُّهري أنه سمع سنينًا أبا جميلة يقول: وجدت منبوذًا فذكره عريفي لعمر، فأتيتُه، فقال: هو حرٌّ وولاؤه لك ورضاعه علينا.\nوحدثنا وكيع: ثنا سفيان، عن عمرو، عن الزهري، عن رجل من الأنصار أن عمر أعتق لقيطًا.\nوحدثنا وكيع، ثنا سفيان، ثنا سليمان الشيباني، عن حَوْط، عن إبراهيم قال: قال عمر بن الخطاب: هم مملوكون (^٤). يعني: اللقيط، وممن قال هو حر: علي وعمر بن عبد العزيز وإبراهيم والشعبي وعطاء (^٥).\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٤٦٠، وابن أبي شيبة ٦/ ٢٩٨ (٣١٥٦٠)، والطبراني في \"الكبير\" ٧/ ١٠٢، والبيهقي في \"السنن\" ١٠/ ٢٩٨، وصححه الألباني في \"الإرواء\" (١٥٧٣).\n(^٢) \"الإكمال\" ٤/ ٣٧٧.\n(^٣) كذا في (س)، وفي ابن أبي شيبة ٤/ ٤٢٢، ٦/ ٢٩٨: ابن عيينة.\n(^٤) ابن أبي شيبة ٤/ ٤٤٢.\n(^٥) عن علي رواه ابن أبي شيبة بمعناه ٤/ ٣٣٤ (٢٠٦٦٩) وعنده، عن إبراهيم والشعبي =","vol":"16","page":597},{"text":"إذا تقرر ذلك، فقال الإسماعيلي: ليس في الخبر أن تزكية الواحد للواحد كفاية، حيث يحتاج إلى التزكية البتة.\nفقال ابن المنير: استدلال البخاري على الترجمة بحديث أبي بكرة ضعيف، فإن غايته أنه - ﷺ - اعتبر تزكية الرجل أخاه إذا اقتصد ولم يَغْلُ والاعتبار أنه يكون جزء النصاب، وقد يكون لأنه كاف، وهذا مسكوت عنه (^١). وقد تمسك بهذا من يقول: يكتفى في التزكية بواحد وهو مروي عن أبي حنيفة (^٢). ويجيب عن ذلك من لم يكتف بواحد أن هذا السؤال من عمر، إنما كان على طريق الخبر لا على طريق الشهادة، فإن القاضي إذا سأل عن أحد في مجلس نظره، فإنه يجتزي بخبر الواحد وتعديله إذا كان القاضي هو الكاشف لأمره؛ لأن ذلك بمنزلة علم القاضي إذا علم عدالة الشاهد، ألا ترى قنع عمر بقول العريف إذ كان خبرًا وأما إذا كلف المشهود له أن يعدل شهوده فلا يقبل أقل من رجلين كما في القرآن، وهو قول أصبغ (^٣)، وقال ابن التين: بوب عليه: تزكية الرجل الواحد وأنها تكفي، وهي لا تكون أقل من اثنين إلا أن يكون (مكتفيا) (^٤) للقاضي، فيجزي بواحد، على مشهور مذهب مالك.\nوقال المهلب: إنما أنكر - ﵇ - في حديث أبي بكرة قطعه بالصلاح\n_________\n= وعطاء ٥/ ٢١ (٢٣٣٣٠ - ٢٣٣٣٣). أما عن عمر بن عبد العزيز، فلم أقف عليه.\n(^١) \"المتواري\" ص ٣٠٩.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٢.\n(^٣) انظر: \"شرح ابن بطال\" ٨/ ٤٧.\n(^٤) كذا في الأصل وقد وضع فوقها علامة تدل على أن الناسخ أراد أن يوضحها أو يبدلها.","vol":"16","page":598},{"text":"والخير له ولم يَرُدّ العلم في ذلك إلى الله، ألا ترى أنه أمره إذا أثنى أحد على أحدٍ أن يقول: أحسب، ولا يقطع؛ لأنه لا يعلم السرائر إلا الله، وهو في معنى الخبر لا في معنى الشهادة.\nوروى أشهب عن مالك أنه سئل عن قول عمر: ما حملك على أخذ هذِه النسمة؟ قال: أتهمه أن يكون ولده أتاه به؛ ليفرض له في بيت المال (^١).\nويحتمل أنه ظن به أنه يريد أن يفرض له ويلي أمره ويأخذ ما يُفْرض له ويصنع به ما شاء فلما قال له عريفه: إنه رجل صالح، صدقه.\nوأما قوله: (وعَلَيْنَا نَفَقَتُهُ) يعني: رضاعه ومؤنته من بيت المال.\nقال عيسى بن دينار: وكان عمر دَوّن الدواوين، وقسم المال أقسامًا جعل على كل ديوان عريفًا ينظر عليهم، فكان الرجل الذي وجد المنبوذ من ديوان الرجل الذي زكاه عند عمر (^٢).\nوفي قول التعريف لعمر أنه رجل صالح وتقرير عمر للرجل على ذلك فقال: نعم. فيه أن مباحًا للإنسان أن يزكي نفسه ويخبر بالصلاح عنها إذا احتاج إلى ذلك، وسئل عنه.\nوهكذا رواه مالك في \"الموطأ\" فقال عمر: أكذلك؟ قال: نعم (^٣).\nوهذا الباب موافق لمذهب أبي حنيفة أنه يجوز تعديل رجل واحد واحتج أصحابه بحديث أبي جميلة في ذلك، وقد سلف اختلاف العلماء في ذلك في باب تعديل كم يجوز فراجعه.\n_________\n(^١) انظر: \"المنتقى\" ٦/ ٢.\n(^٢) انظر: \"المنتقى\" ٦/ ٣.\n(^٣) \"الموطأ\" ص ٤٦٠.","vol":"16","page":599},{"text":"وقد وردت أحاديث كثيرة في الصحيحين وغيرهما بالمدح في الوجه، يعارض ظاهرها حديث الباب منها حديث: \"إياكم والمدح؛ فإنه الذبح\" (^١).\nومنها ما ترجم له بعد.\n_________\n(^١) رواه ابن ماجه (٣٧٤٣)، وأحمد ٤/ ٩٢، ٩٨، وابن أبي شيبة ٥/ ٢٩٨ (٢٦٢٥٢)، وابن قانع في \"معجم الصحابة\" ٣/ ٧٢ (١٠٢٦)، والطبراني في \"الكبير\" ١٩/ ٣٥٠ (٨١٥)، والبيهقي في \"الشعب\" ٤/ ٢٢٦.\nقال البوصيري في \"زوائد ابن ماجه\" ص ٤٧٢: أصله في الصحيحين وغيرهما من حديث أبي بكرة، وإسناد حديث معاوية بن أبي سفيان حسن، ومعبد الجهني مختلف فيه، وباقي رجال الإسناد ثقات. اهـ.\nوحسنه الألباني في \"الصحيحة\" (١٢٨٤).\nوورد في هامش الأصل: ثم بلغ في الحادي بعد الثمانين كتبه مؤلفه.\nسمع عبد المؤمن من أول المجلس (.....) والثمانين إلى هنا.","vol":"16","page":600},{"text":"<span data-type='title' id=toc-1921>١٧ - باب مَا يُكْرَهُ مِنَ الإِطْنَابِ فِي المَدْحِ، وَلْيَقُلْ مَا يَعْلَمُ</span>\n٢٦٦٣ - حَدَّثَنَا مُحَمَّدُ بْنُ صَبَّاحٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ﵁ قَالَ: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يُثْنِي عَلَى رَجُلٍ، وَيُطْرِيهِ فِي مَدْحِهِ فَقَالَ: \"أَهْلَكْتُمْ -أَوْ قَطَعْتُمْ- ظَهْرَ الرَّجُلِ\". [٦٠٦٠ - مسلم: ٣٠٠١ - فتح: ٥/ ٢٧٦]\nثم ساق حديث أبي موسى: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يُثْنِي عَلَى رَجُلٍ، وَيُطْرِيهِ فِي مَدْحِهِ فَقَالَ: \"أَهْلَكْتُمْ -أَوْ قَطَعْتُمْ- ظَهْرَ الرَّجُلِ\".\nوالمراد با لإطناب: الإكثار والإطراء، والجمع أن يكون النهي محمولًا على المجازفة في المدح والزيادة في الأوصاف، أو على من يخاف عليه فتنة بإعجاب، وأما من لا يخاف عليه ذلك فلا نهي في مدحه في وجهه إذا لم يكن فيه مجازفة، بل إن كان يحصل منه مصلحة؛ لازدياد في الخير، أو الدوام عليه، أو الاقتداء به، كان مستحبًّا.\nقال المهلب في حديث أبي موسى: إنما قال هذا والله أعلم؛ لئلا يغتر الرجل بكثرة المدح، ويرى أنه عند الناس بتلك المنزلة فيترك الازدياد من الخير ويجد الشيطان إليه سبيلًا، ويوهمه في نفسه؛ حتى يضع التواضع لله.\nوكان السلف يقولون إذا أثني على أحدهم: اللهم اغفر لنا ما لا يعلمون واجعلنا خيرًا مما يظنون.\nوقال يحيى بن معاذ: العاقل لا يدعه ما ستر الله عليه من عيوبه بأن","vol":"16","page":601},{"text":"يفرح بما أظهر من محاسنه (^١).\nوقوله: (ولا أزكي على الله أحدًا). أي: لا أقطع له على عاقبة أحد ولا ضميره؛ لأن ذلك مغيب عنا، ولكن يقول: أحسب وأظن بوجود الظاهر المقتضي لذلك وعبر تارة بالعنق وتارة بالظهر.\nوجاء أمرنا أن نحثو في وجوه المداحين التراب، والمعنى: أهلكتموهم، وهي استعارة من قطع العنق الذي هو القتل لاشتراكهما في الهلاك.\nفائدة: قول عمر: عسى الغوير أبؤسًا.\nهو من أمثالهم قال الميداني في \"مجمع الأمثال\": الغوير: تصغير غار. الأبؤس: جمع بؤس، وهو الشدة، وأصل هذا المثل فيما يقال من قول الزِّباء حين قالت لقومها عند رجوع قصير من العراق إليها ومعه الرجال ثم تنكب بهم الطريق المنهج وأخذ على الغوير فسألت عن خبره. فأخبرت بذلك، وقيل: كان الغوير على طريقه، أي: لعل الشر يأتيكم من قبل الغار.\nوقال ابن الأعرابي: عرض بالرجل، أي: لعلك صاحب هذا اللقيط.\nقال: ونصب أبؤسًا على معنى: عسى الغوير يصير أبؤسًا، ويجوز أن يقدر: عسى الغوير أن يكون أبؤسًا.\nوقال أبو علي: جعل عسى بمعنى: كان، ونزله منزلته، يضرب للرجل يقال له: لعل الشر جاء من قبلك (^٢).\n_________\n(^١) \"شعب الإيمان\" ٤/ ٢٢٨ (٨٤٧٦).\n(^٢) \"مجمع الأمثال\" ١/ ٤٧٧.","vol":"16","page":602},{"text":"وذكر الأصمعي: أن أصل هذا المثل أنه كان غار فيه ناس فانهار عليهم أو قال: فأتاهم عدو فقتلهم فيه (^١).\nوقال الكلبي: غوير: ماء لكلب، معروف من ناحية السماوة (^٢).\nوقال ابن الأعرابي: الغوير: طريق كان قوم من العرب يعبرون فيه، وكانوا يتواصون بأن يحرسوه؛ لئلا يؤتوا منه.\nوروى الحربي، عن عمرو، عن أبيه: أن الغوير نفق في حصن الزّباء، وقال الزهري فيما حكاه الخلال: إنه مثل يضربه أهل المدينة، وقال سفيان: أصله أن ناسًا كان بينهم وبين آخرين حرب، فقالت لهم\nعجوز: احذروا واستعدوا من هؤلاء؛ فإنهم لا يألونكم شرًّا، فلم يلبثوا أن جاءهم فزع.\nفقالت العجوز: عسى الغوير أبؤسًا.\nتعني: لعله أتاكم الناس من قبل الغوير وهو شعب.\nوقوله: (عريفي).\nقال ابن التين: قيل: كان عريفًا على الجماعة كالنقباء وشبههم، وقيل: عريفي الذي عرف بي.\nوالمنبوذ: تطرحه الفاجرة عندما تلده، وهو حر باعتبار الدار ومسلم أيضًا.\nواختلف إذا كان النصارى في مدينة فيها الاثنان والثلاثة مسلمون.\nفقال ابن القاسم: هو نصراني.\n_________\n(^١) انظر: \"لسان العرب\" ١/ ٢٠١ مادة (بأس).\n(^٢) انظر: \"تهذيب اللغة\" ٣/ ٢٦١٨ مادة (غار).","vol":"16","page":603},{"text":"وقال أشهب: هو مسلم كالحرية تغليبًا لحكم الإسلام (^١) والأصح عندنا: أنه مسلم إن سكنها مسلم (…) (^٢) أو تأخر.\nورأى قومٌ أن المنبوذ عبد، وكان عمر أعتق هذا، وقيل: نقل إليه ولاءه. والأول أبين عملًا بالأصل وهو الحرية.\nوقوله: (وعلينا نفقته) أي: من بيت المال.\nفائدة أخرى:\nويل: كلمة تقال لمن وقع في هلكة يستحقها ولا يترحم عليه، وويح: لمن وقع في هلكة لا يستحقها فيترحم عليه (^٣).\nقال الفراء: الأصل في ويل: وي، أي: حزن، كما تقول: وي لفلان، أي حزن له فوصلته العرب باللام، وزاد أنها منه فأعربوها.\n_________\n(^١) انظر \"المنتقى\" ٦/ ٣.\n(^٢) سقط بالمخطوط.\n(^٣) انظر: \"لسان العرب\" ٨/ ٤٩٣٧.","vol":"16","page":604},{"text":"<span data-type='title' id=toc-1922>١٨ - باب بُلُوغِ الصِّبْيَانِ وَشَهَادَتِهِمْ</span>\nوَقَوْلِ -﷿-: ﴿وَإِذَا بَلَغَ الأَطْفَالُ مِنْكُمُ الحُلُمَ فَلْيَسْتَأْذِنُوا﴾ [النور: ٥٩]. وَقَالَ مُغِيرَةُ: احْتَلَمْتُ وَأَنَا ابْنُ ثِنْتَيْ عَشْرَةَ سَنَةً. وَبُلُوغُ النِّسَاءِ فِي الحَيْضِ؛ لِقَوْلِهِ -﷿-: ﴿وَاللاَّئِى يَئِسْنَ مِنَ المَحِيضِ﴾ إِلَى قَوْلِهِ: ﴿أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤] وَقَالَ الحَسَنُ بْنُ صَالِحٍ: أَدْرَكْتُ جَارَةً لَنَا جَدَّةً بِنْتَ إِحْدَى وَعِشْرِينَ.\n\n٢٦٦٤ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ قَالَ: حَدَّثَنِي ابْنُ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - عَرَضَهُ يَوْمَ أُحُدٍ وَهْوَ ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً فَلَمْ يُجِزْنِي، ثُمَّ عَرَضَنِي يَوْمَ الخَنْدَقِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ فَأَجَازَنِي. قَالَ نَافِعٌ: فَقَدِمْتُ عَلَى عُمَرَ بْنِ عَبْدِ العَزِيزِ وَهْوَ خَلِيفَةٌ، فَحَدَّثْتُهُ هَذَا الحَدِيثَ، فَقَالَ: إِنَّ هَذَا لَحَدٌّ بَيْنَ الصَّغِيرِ وَالكَبِيرِ. وَكَتَبَ إِلَى عُمَّالِهِ أَنْ يَفْرِضُوا لِمَنْ بَلَغَ خَمْسَ عَشْرَةَ. [٤٠٩٧ - مسلم: ١٨٦٨ - فتح: ٥/ ٢٧٦]\n\n٢٦٦٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا صَفْوَانُ بْنُ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ ﵁ يَبْلُغُ بِهِ النَّبِيَّ - ﷺ - قَالَ: \"غُسْلُ يَوْمِ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\". [انظر: ٨٥٨ - مسلم: ٨٤٦ - فتح: ٥/ ٢٧٧]\nثم ساق حديث ابن عمر: أَنَّ رَسُول اللهِ - ﷺ - عرَضَهُ يَوْمَ أُحُدٍ وَهْوَ ابن أَرْبَعَ عَشْرَةَ سَنَةً فَلَمْ يُجِزْنِي، ثُمَّ عَرَضَنِي يَوْمَ الخَنْدَقِ وَأَنَا ابن خَمْسَ عَشْرَةَ فَأَجَازَنِي. قَالَ نَافِعٌ: فَقَدِمْتُ عَلَى عُمَرَ بْنِ عَبْدِ العَزِيزِ وَهْوَ خَلِيفَةٌ، فَحَدَّثْتُهُ هذا الحَدِيثَ، فَقَالَ: إِنَّ هذا لَحَدٌّ بَيْنَ الصَّغِيرِ وَالكَبِيرِ. وَكَتَبَ إِلَى عُمَّالِهِ أَنْ يَفْرِضُوا لِمَنْ بَلَغَ خَمْسَ عَشْرَةَ.\nوحديث أبي سعيد الخدري: \"غُسْلُ يَوْمِ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ\".","vol":"16","page":605},{"text":"الشرح: حديث أبي سعيد سلف في الجمعة (^١) وحديث ابن عمر في مسلم أيضًا (^٢)، زاد ابن حبان في \"صحيحه\" فيه: فلم يجزني ولم يرني بلغت (^٣).\nووقع عند الحميدي بدل الخندق عام الفتح وهو غلط (^٤)، ونقله ابن ناصر عن تعليقة أبي مسعود وخلف ولم يُرَ فيهما، وفي رواية ذكرها ابن التين: عرضت عام الخندق ولي أربع عشرة سنة فأجازني، قال: وقيل: إنما عرض يوم بدر فردَّه وأجازه بأحد.\nوقال بعضهم: ذكر الخندق وهم، وإنما كانت غزوة ذات الرقاع؛ لأن الخندق سنة خمس وهو قال: أنه كان في أحد ابن أربع عشرة.\nفعلى هذا تكون غزوة ذات الرقاع هي المراد؛ لأنها كانت في سنة أربع بينها وبين أُحُد سنة، وقد يجاب بأنه يحتمل أن ابن عمر في أُحُد دخل في أول سنة أربع من حين مولده في شوال منها، ثم تكملت له سنة أربع عشرة في شوال من الآتية، ثم دخل في الخامس عشرة إلى شوالها الذي كانت فيه الخندق، فكأنه أراد أنه أخذ في أول الرابعة وفي الخندق في أخر الخامسة.\nوقد أسلفنا عن موسى بن عقبة وغيره. أن الخندق كانت سنة أربع فلا حاجة إذن إلى ذلك:\n_________\n(^١) سلف برقم (٨٥٨) باب: وضوء الصبيان.\n(^٢) مسلم (١٨٦٨) كتاب: الإمارة، باب: بيان سن البلوغ.\n(^٣) \"صحيح ابن حبان\" ١١/ ٣٠ (٤٧٢٨).\n(^٤) \"الجمع بين الصحيحين\" ٢/ ٢١٠ (١٣٢٢) وأثبت محققه عام الخندق وأشار إلى أنه ورد في نسختين سماهما (م، ك): عام الفتح.","vol":"16","page":606},{"text":"إذا تقرر ذلك، فقد اختلف العلماء في شهادة الصبيان على قولين:\nأحدهما: أنه يجوز شهادة بعضهم على بعض. قاله النخعي (^١).\nوعن شريح والحسن والشعبي وعلى مثله بأسانيد جيدة، وعن شريح أنه كان يجيز شهادتهم في السن والموضحة ويأباه فيما سوى ذلك، وفي رواية: أنه أجاز شهادة غلمان في أمة وقضى فيها بأربعة آلاف، وكان عروة يجيز شهادتهم، قال: ويؤخذ بأول قولهم (^٢).\nوقال عبد الله بن الزبير: هُم أحرى إذا سئلوا عما رأوا أن يشهدوا.\nقال ابن أبي مليكة: رأيت القضاة أخذت بقوله وتركت قول ابن\nعباس، قال تعالى: ﴿مِمَّنْ تَرْضَوْنَ﴾ [البقرة: ٢٨٢] وليسوا ممن يرضون.\nوقال ابن سيرين: تكتب شهادتهم ويستثبتون، وعن محمد بن عبد الرحمن بن أبي ليلى مثله.\nوقال مكحول: إذا بلغ خمس عشرة سنة فأجز شهادته، وقال القاسم وسالم: إذا أنبت، وقال عطاء: حتى يكبر (^٣)، وعند ابن المنذر: لا تجوز شهادتهم عند طائفة؛ لأنه ليس ممن يوصي، روي عن ابن عباس والقاسم وسالم وعطاء والشعبي والحسن وابن أبي ليلى والثوري والكوفيين والشافعي وأحمد وإسحاق وأبى ثور وأبي عبيد، وعند طائفة: يجوز في الجراح والدم، روي ذلك عن علي وابن الزبير وشريح والنخعي وعروة والزهري وربيعة ومالك (^٤).\n_________\n(^١) ابن أبي شيبة ٤/ ٣٦٤ (٢١٠٢٥).\n(^٢) روى هذِه الآثار عبد الرزاق ٨/ ٣٥٠ - ٣٥١، وابن أبي شيبة ٤/ ٣٦٤.\n(^٣) روى هذِه الآثار ابن أبي شيبة ٤/ ٣٦٤.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٧؛ \"شرح ابن بطال\" ٨/ ٥١ - ٥٢.","vol":"16","page":607},{"text":"ويؤخذ بأول قولهم ما لم يخببوا أو يتفرقوا.\nقال مالك: فإذا تفرقوا فلا شهادة لهم إلا أن يكونوا قد أشهدوا العدول قبل أن يتفرقوا، قال أبو الزناد: وهي السُّنة أن تؤخذ بشهادة الصبيان أول ما يسألون عنه ويكون يمين الولي مع ذلك، وإن هم أحدثوا ما يخالف شهادتهم الأولى لم يلتفت إليه، ويؤخذ بالأول من شهادتهم وبذلك كان يقضى عمر بن عبد العزيز (^١).\nوقال الترمذي: الغلام إذا استكمل خمس عشرة فحكمه كالرجال فإن احتلم قبلها فكالرجال، والعمل على هذا عند أهل العلم، وبه يقول الثوري وابن المبارك والشافعي وأحمد وإسحاق، وقالا (^٢) أيضًا: للبلوغ ثلاث منازل: بلوغ خمس عشرة أو الاحتلام؛ وإلا فالإنبات (^٣).\nوأجمع العلماء كما نقله ابن بطال: أن الاحتلام في الرجال والحيض في النساء: هو البلوغ التي تلزم منه العبادات والحدود والاستئذان وغيره، وأن من بلغ بالحلم فأونس منه الرشد جازت شهادته ولزمته الفرائض وأحكام الشريعة؛ لحديث أبي سعيد في الباب: \"غسل الجمعة واجب على كل محتلم\" فعلق الغسل بالاحتلام، وبلوغ الحلم وإيناس الرشد يجوز دفع ماله إليه؛ لقوله تعالى: ﴿وَابْتَلُوا اليَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ﴾ [النساء: ٦]، وبلوغ النكاح هو: الاحتلام.\n_________\n(^١) انظر: \"المدونة\" ٤/ ٨٤، ٨٥، \"النوادر والزيادات\" ٨/ ٤٢٦، ٤٣٠.\n(^٢) أي: أحمد وإسحاق.\n(^٣) \"سنن الترمذي\" عقب الرواية (١٣٦١) كتاب: الأحكام، باب: ما جاء في حد بلوغ الرجل والمرأة.","vol":"16","page":608},{"text":"واختلفوا فيمن تأخر احتلامه من الرجال أو حيضته من النساء، فروي عن القاسم وسالم، أن الإنبات حد البلوغ، وهو قول الليث، وبه قال أحمد وإسحاق.\nوقال مالك: بالإنبات أو يبلغ من السنن ما يعلم أن مثله قد بلغ.\nقال ابن القاسم: وذلك سبع عشرة أو ثماني عشرة سنة وفي المشاهدة الأوصاف أو الحبل، إلا أن مالكًا لا يقيم الحدود بالإنبات إذا زنا أو سرق ما لم يحتلم أو يبلغ من السن ما يعلم أن مثله لا يبلغه حتى يحتلم، فيكون عليه الحد.\nولم يعتبر أبو حنيفة الإنبات. وقال: حد البلوغ في الجارية سبع عشرة سنة، وفي الغلام تسع عشرة، وروي ثماني عشرة، وهو قول الثوري (^١).\nومذهب الشافعي: أن الإنبات علامة على بلوغ ولد الكافر لا المسلم، واعتبر خمس عشرة في الذكور والإناث، وأخذ بحديث ابن عمر في الباب، وهو مذهب الأوزاعي وأبي يوسف ومحمد، وبه قال ابن الماجشون وابن وهب (^٢)، واحتج من اعتبر الإنبات بحديث عطية القرظي قال: كنت من سبي بني قريظة، فكانوا ينظرون، فمن أنبت الشعر قتل ومن لم ينبت لم يقتل، فكنت فيمن لم ينبت.\nرواه أصحاب السنن الأربعة، وصححه الترمذي وابن حبان والحاكم وقال: صحيح على شرط الشيخين (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٩ - ٥٠.\n(^٢) انظر: \"الاستذكار\" ٢٣/ ١٦٣، \"الإشراف\" ٢/ ٣١٤.\n(^٣) رواه أبو داود (٤٤٠٤، ٤٤٠٥)، والترمذي (١٥٨٤)، وقال: حسن صحيح، والنسائي ٦/ ١٥٥، وابن ماجه (٢٥٤١)، وابن حبان ١١/ ١٠٤ (٤٧٨١)، والحاكم ٣/ ٣٥، وقال: صحيح الإسناد ولم يخرجاه.","vol":"16","page":609},{"text":"وروى نافع عن أسلم، عن عمر أنه كتب إلى أمراء الأجناد: ألا يضربوا الجزية إلا على كل من جرت عليه المواسى (^١)، وقال عثمان بن عفان في غلام سرق: إن اخضر مئزره فاقطعوه، وإن لم يخضر فلا تقطعوه (^٢)، ووجه من جعل الثماني عشرة وشبهها حد البلوغ وإن لم يكن إنبات ولا احتلام، قوله تعالى: ﴿وَلَا تَقْرَبُوا مَالَ اليَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ﴾ [الأنعام: ١٥٢].\nقال ابن عباس وغيره من المفسرين: ذلك ثماني عشرة سنة، ومثله لا يعرف إلا بالتوقيف، وقد أجمعوا على اعتبار البلوغ في دفع المال إليه، فدل أن البلوغ يتعلق بهذا القدر من السن دون غيره إلا أن يقوم دليل. وتفرقة الشافعي في الإنبات بين ولد المسلم والذمي انتفاء التهمة بالنسبة إلى الذمي؛ لأجل الجزية بخلاف المسلم، وبهذا ظهر الرد على ابن بطال حيث قال: لا معنى لهذِه التفرقة؛ لأن كل ما جاز أن يكون علامة في البلوغ للكافر جاز أن يكون في المسلم، أصله الحيض للنساء، وأما اعتبار خمس عشرة في حد البلوغ إذا لم يحصل فيها احتلام ولا إنبات فليس في خبر ابن عمر ذكر البلوغ الذي به تتعلق أحكام الشريعة، وإنما فيه ذكر الإجازة في القتال، وهذا المعنى يتعلق بالقوة والجلد، وبه أوله أبو حنيفة، ومن أصل الجميع أن الحكم متى نقل سببه تعلق منه فإنما أجازه للقتال خاصة بهذا السن ومن أجلها عرض، ونحن نجيز قتال الصبي إذا لم يبلغ هذا\n_________\n(^١) رواه سعيد بن منصور ٢/ ٢٤٠ (٢٦٣٢)، وابن أبي شيبة في \"المصنف\" ٦/ ٤٨٧ (٣٣١٠٩)، والبيهقي ٩/ ١٩٥ - ١٩٦، ولفظ ابن أبي شيبة: لا تقتلوا.\n(^٢) رواه بهذا اللفظ الطحاوي في \"شرح معاني الآثار\" ٣/ ٢١٧، وبمعناه ابن أبي شيبة ٥/ ٤٧٧ (٢٨١٤٣، ٢٨١٤٤)، والبيهقي ٦/ ٥٨.","vol":"16","page":610},{"text":"السن ويسهم له إذا قاتل، وقد روي عن النبي - ﷺ - أنه كان يجيز المراهقين إذا بلغوا حد من يقاتل.\nقال سمرة بن جندب: عرضت على رسول الله - ﷺ - في بعض غزواته فلم يجزني وعرض عليه غلام غيري فأجازه، فقلت: يا رسول الله، قبلته ورددتني ولو صارعني لصرعته.\nفقال: \"صارعه\" فصرعته، ففرض له النبي - ﷺ - (^١).\nقلت: ورواية ابن حبان السالفة: (ولم يرني بلغت) (^٢) تدل لما قاله الشافعي. قال الطحاوي: ولا ينكر أبو حنيفة أن يفرض للصبيان إذا كانوا يحتملون القتال ويحضرون الحرب، وإن كانوا غير بالغين (^٣).\nوقال ابن التين: قول مغيرة السالف: احتلمت وأنا ابن ثنتي عشرة سنة. لا يعلم أن أحدًا احتلم من الرجال قبله إلا ما ذكر من أن مولد عمرو بن العاص وابنه قدر كذلك، وقد أثبته ابن بطال في أصل البخاري حيث قال بعد أثر الحسن: وذكر الشافعي أنه رأى باليمن جدة بنت إحدى وعشرين سنة حاضت لتسع وولدت لعشر وعرض مثل هذا لابنتها. ثم قال: ويذكر أن عمرو بن العاص بينه وبين ابنه اثنتي عشرة سنة (^٤) ولم أر هذا في شيء من نسخ البخاري. قال ابن التين: ولا يعلم في النساء من يحمل أقل من تسع، وحديث ابن عمر احتج به الشافعي في أن خمس عشرة سنة عَلَم على الحمل وهو قول\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٢١٩، الطبراني في \"الكبير\" ٧/ ١٧٧ (٦٧٤٩)، والحاكم ٢/ ٦٠ - ٦١، البيهقي ٩/ ٢٢، وانظر: \"شرح ابن بطال\" ٨/ ٥١.\n(^٢) \"صحيح ابن حبان\" ١١/ ٣٠ (٤٧٢٨).\n(^٣) \"شرح معاني الآثار\" ٣/ ٢١٩.\n(^٤) \"شرح ابن بطال\" ٨/ ٤٨.","vol":"16","page":611},{"text":"ابن وهب، وقول مالك وأصحابه: سبع عشرة أو ثماني عشرة أو الإنبات.\nوانفصلوا عن حديث ابن عمر أنه اختلف فيه كما سلف، قال: ويحتمل أن يكون الحكم تعلق بالبلوغ عند مصادفة هذا السن لا أنها السن والمعنى المؤثر في البلوغ، ونحن لا نمنع أن يكون ابن خمس عشرة سنة قد بلغ، ويوضح ذلك أنه - ﷺ - لم يسأله عن سنه، وإنما ذكره من عند نفسه على جهة التاريخ، وأيضًا أكثر ما فيه أنه أجازه في القتال وهي لا تتوقف عندنا على البلوغ إذ للإمام أن يجيز من الصبيان من فيه قوة ونجدة، وقد يوجد في المراهقين من يكون ذلك فيه أكثر همة من البالغين.\nوالوجوب في حديث أبي سعيد محمول على التأكد، وعبارة ابن التين هو عند أكثر العلماء وجوب السنن، وعند بعضهم وجوب الفرائض، واستدل به من أوجب الجمعة على النساء والعبيد.\nفائدة:\nالآية التي ذكرها البخاري نزلت في الأيسة ومن لم تحض، وأما ذات الحمل فبوضعه عند سائر الفقهاء، وعند ابن عباس ينتظر أقصى الأجلين (^١)، واليتامى لا ينكحن حتى يبلغن، وقال أحمد: من بلغت\nتسعًا نكحت بإذنها (^٢).\n_________\n(^١) انظر: \"التمهيد\" ٢٠/ ٣٣ - ٣٤، \"المغني\" ١١/ ٢٢٧.\n(^٢) انظر: \"مسائل أحمد وإسحاق\" برواية الكوسج ١/ ٣٤٢ (٨٥١).","vol":"16","page":612},{"text":"<span data-type='title' id=toc-1923>١٩ - باب سُؤَالِ الحَاكِمِ المُدَّعِيَ: هَلْ لَكَ بَيِّنَةٌ؟ قَبْلَ اليَمِينِ</span>\n٢٦٦٦، ٢٦٦٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ عَلَى يَمِينٍ وَهْوَ فِيهَا فَاجِرٌ، لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\".\nقَالَ: فَقَالَ الأَشْعَثُ بْنُ قَيْسٍ: فِيَّ وَاللهِ كَانَ ذَلِكَ، كَانَ بَيْنِي وَبَيْنَ رَجُلٍ مِنَ اليَهُودِ أَرْضٌ فَجَحَدَنِي، فَقَدَّمْتُهُ إِلَى النَّبِيِّ - ﷺ - فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"أَلَكَ بَيِّنَةٌ؟ \". قَالَ: قُلْتُ لَا. قَالَ: فَقَالَ لِلْيَهُودِيِّ: \"احْلِفْ\". قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِذًا يَحْلِفَ وَيَذْهَبَ بِمَالِي. قَالَ: فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ إِلَى آخِرِ الآيَةِ. [آل عمران: ٧٧]. [انظر: ٢٣٥٦، ٢٣٥٧ - مسلم: ١٣٨ - فتح: ٥/ ٢٧٩]\nذكر فيه حديث عبد الله بن مسعود في الحلف على اليمين الفاجرة، وقد سلف في الشركة (^١).\nوشيخ البخاري فيه محمد عن أبي معاوية هو ابن سلام، صرَّح به في \"الأطراف\" (^٢).\nقال الجياني: وكذا نسبه أبو علي بن السكن (^٣). قلت: ورواه\nالإسماعيلي، عن القاسم، عن أبي كريب محمد بن العلاء، عن أبي معاوية، فيجوز أن يكون هو، وإنما يلزم الحاكم أن يسأل المدعي: ألك بينة؟ للإقناع؛ ولأنه جعل البينة على المدعي.\n_________\n(^١) سلف برقم (٢٣٥٦، ٢٣٥٧) كتاب: المساقاة، باب: الخصومة في البئر والقضاء فيها، وليس في كتاب: الشركة.\n(^٢) انظر: \"تحفة الأشراف\" ١/ ٧٦ (١٥٨).\n(^٣) \"تقييد المهمل\" ٣/ ١٠١٧.","vol":"16","page":613},{"text":"وأجمعت الأمة على القول بذلك وأنه لا يقبل دعوى أحد دون بينة، وقال المهلب: معنى سؤالها قبل اليمين خوفًا أن يحلف له المطلوب ثم يأتي بعد ذلك المدعي ببينة، فيأخذ منه حقه فيكذب في يمينه فيستحق بها العقاب، إن شاء أنفذ عليه الوعيد، ثم يؤخذ المال منه فهو له كالظلم، فإذا سأله: هل لك بينة؟ فقال: لا. لم يكن له الرجوع عليه ببينة إلا أن يحلف أنه ما علم هذا يوم قال: لا. وسيأتي اختلاف العلماء في هذِه المسألة بعد، إن شاء الله تعالى.\nواختلف العلماء في المدعي يثبت البينة على ما يدعيه: هل للحاكم أن يستحلفه مع بينته أم لا؟\nفكان شريح وإبراهيم النخعي يريان أن يُستحلف مع بينته أنها شهدت بحق، وقد روى ابن أبي ليلى عن الحكم، عن حنش: أن عليًّا استحلف عبيد الله بن الحر مع بينته (^١).\nوهو قول الأوزاعي والحسن بن حي. وقال إسحاق: إذا استراب الحاكم أوجب ذلك.\nوذهب مالك والكوفيون والشافعي وأحمد: أنه لا يمين عليه (^٢)، والحجة لهم حديث الباب من حيث أنه - ﷺ - لم يقل للأشعث: وتحلف مع البينة. فلم يوجب على المدعي غير البينة، وأيضًا قوله تعالى: ﴿وَالَّذِينَ يَرْمُونَ المُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ الآية [النور: ٤]، فأبرأه الله من الجلد بإقامة أربعة شهداء من غير يمين.\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٤/ ٥٥٢ (٢٣٠٥٠).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٣، \"شرح ابن بطال\" ٨/ ٥٣.","vol":"16","page":614},{"text":"فائدة:\nقوله: (\"من حلف على يمين\") أي: بيمين، والفاجر: الكاذب، وأصل الفجور: الميل عن القصد، وقيل: الانبعاث في المعاصي وهو بمعناه (^١).\nوقوله: (\"ليقتطع بها مال مسلم\") خص المسلم؛ لأنه أكثر من يعامل، وإلا فلا فرق.\nوقوله: (فجحدني)، فيه: أن الخصم يتكلم في خصمه فيما هو شأن الخصوم، ولا يعاقب فيقول: ظلمني وأخذ متاعي ونحوه.\n_________\n(^١) انظر: \"النهاية في غريب الحديث\" ٣/ ٤١٣.","vol":"16","page":615},{"text":"<span data-type='title' id=toc-1924>٢٠ - باب اليَمِينُ عَلَى المُدَّعَى عَلَيْهِ فِي الأَمْوَالِ وَالحُدُودِ</span>\nوَقَالَ - ﵇ -: \"شَاهِدَاكَ أَوْ يَمِينُهُ\". [انظر: ٢٣٥٦، ٢٣٥٧]\nوَقَالَ قُتَيْبَةُ: حَدَّثَنَا سُفْيَانُ، عَنِ ابن شُبْرُمَةَ، كَلَّمَنِي أَبُو الزِّنَادِ فِي شَهَادَةِ الشَّاهِدِ وَيَمِينِ المُدَّعِي، فَقُلْتُ: قَالَ اللهُ تَعَالَى: ﴿وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ﴾ [البقرة: ٢٨٢] الآية. قُلْتُ: إِذَا كَانَ يُكْتَفَى بِشَهَادَةِ شَاهِدٍ وَيمِينِ المُدَّعِي، فَمَا تَحْتَاجُ أَنْ تُذَكِّرَ إِحْدَاهُمَا الأُخْرى؟ مَا كَانَ يَصْنَعُ بِذِكْرِ هذِه الأُخْرى؟\n\n٢٦٦٨ - حَدَّثَنَا أَبُو نُعَيْمٍ حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: كَتَبَ ابْنُ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - قَضَى بِاليَمِينِ عَلَى المُدَّعَى عَلَيْهِ. [انظر: ٢٥١٤ - مسلم: ١٧١١ - فتح: ٥/ ٢٨٠]\nثم ساق حديث ابن عباس: أنه - ﵇ - قَضَى بِاليَمِينِ عَلَى المُدَّعَى عَلَيْهِ.\nالشرح:\nالتعليق تقدم مسندًا من حديث الأشعث بن قيس (^١)، ويأتي بعد في باب (^٢)، وذكر الأصيلي في حديث ابن عباس: أن الصواب وقفه عليه، كذا رواه أيوب ونافع الجمحي.\n_________\n(^١) سلف برقم (٢٣٥٦ - ٢٣٥٧) كتاب: المساقاة، باب: الخصومة في البئر.\n(^٢) ورد بهامش الأصل ما نصه: وقوله تقدم، أي: أصل الحديث، وأما لفظ التعليق (…) أشار إليه الشيخ.","vol":"16","page":616},{"text":"وتعليق ابن شبرمة في بعض نسخه: حدثنا قتيبة. قال الإسماعيلي: وليس فيما ذكره ابن شبرمة معنى، فإن الحاجة إلى إذكار إحداهما الأخرى إذا شهدتا، فإن لم يكونا قامت مقامها يمين الطالب التي لو انفردت ممن عليه حلت محل البينة في الأداء أو الإبراء، فحلت هنا محل المرأتين في الاستحقاق بها مضافة للشاهد الواحد، ولو وجب إسقاط السنة الثابتة في الشاهد واليمين لما ذكره ابن شبرمة فسقط الشاهد والمرأتان؛ لقوله: \"شَاهِدَاكَ أَوْ يَمِينُهُ\" فنقله عن الشاهدين إلى يمين خصمه بلا ذكر رجل وامرأتين.\nقلت: وقوله: (فما تحتاج أن تذكر أحدهما الأخرى) يقال: بل تحتاج إليها لإسقاط اليمين عنه، وإنما نزل القرآن على ما يؤمر به الإنسان من التوثق، وليس في الحدود عند مالك يمين خلاف ما ذكره البخاري، واختلف أصحابه في الطلاق إذا ادّعته المرأة على رجل معتاد ليمين الطلاق، فمنعه ابن القاسم وألزمه أشهب.\nواختلفا أيضًا إذا ادّعى إسقاط دم، هل يحلف ولي الدم؟ فألزمه ذلك ابن القاسم دون أشهب.\nوالفرق عند ابن القاسم: أن هذا لا يتكرر في إسقاط الجعل بخلاف الطلاق والعتق، وقيل: لا يمين عليه.\nواختلف إذا ادعى العبد على مشتريه أنه دفع له من عنده مالًا اشتراه به؛ هل يحلِّفه؟ فقال أصبغ: لا، وخولف، إذ لا تتكرر هذِه الدعوى، وقد تتكرر إذا حلفه في تاريخ آخر. وممن ذهب إلى ما ذكره ابن شبرمة: ابن أبي ليلى وعطاء والنخعي والشعبي والكوفيون والأوزاعي والأندلسيون من أصحاب مالك قالوا: لا يجوز القضاء باليمين مع","vol":"16","page":617},{"text":"الشاهد. وقال محمد بن الحسن: إن حكم به قاضٍ يُقضى حكمه فهو بدعة (^١).\nوقال الزهري: هو بدعة وأول من حكم به معاوية.\nورواه أبو بكر، عن حماد بن خالد، عن ابن أبي ذئب، عنه (^٢)، وهو قول الزهري والليث قالوا: لأنه خلاف القرآن والسنة: أما القرآن، فقوله: ﴿وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ﴾ [البقرة: ٢٨٢]، وأما السنة، فقوله: \"شَاهِدَاكَ أَوْ يَمِينُهُ\".\nوفي \"المحلى\" عن عطاء: أول من قضى به عبد الملك بن مروان، وأشار إلى إنكاره الحكم. وروي عن عمر بن عبد العزيز الرجوع إلى ترك القضاء به؛ لأنه وجد أهل الشام على خلافه (^٣).\nوذكر الطحاوي كلامًا طويلًا حاصله: أن الأحاديث التي فيها القضاء في يمين مع الشاهد قد دخلها الضعف، قال ذلك إثر ما ذكره من طريق ابن عباس وأبي هريرة وزيد بن ثابت، وجعفر بن محمد، عن أبيه، عن جده.\nقال: فأنتم رويتم هذا: ولم يبين في الحديث كيف سببه؟ ولا من هو المستحلف فقد يجوز أن ذلك على ما ذكرتم، ويجوز أن يكون أريد يمين المدعى عليه إذا ادعى المدعي ولم يقم على دعواه إلا شاهدًا واحدًا فاستحلف له - ﷺ - المدعى عليه؛ ليعلم الناس أن المدعي يجب له اليمين على المدعى عليه لا بحجة أخرى غير الدعوى، لا يُجب له\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٤٢، \"الاستذكار\" ٢٢/ ٥١ - ٥٣.\n(^٢) في \"المصنف\" ٥/ ٤ (٢٣١٦٦).\n(^٣) \"المحلى\" ٩/ ٤٠٤.","vol":"16","page":618},{"text":"اليمين إلا هذا، كما قال قوم: إن المدعي لا يجب له اليمين فيما ادعى إلا أن يقيم البينة أنه قد كانت بينه بين المدعى عليه خلطة ولبس، وإن أقام على ذلك بينة استحلف له وإلا لم يستحلف، فأراد الراوي أن ينفي هذا القول ويثبت اليمين بالدعوى وإن لم يكن مع الدعوى غيرها، قال: وقد يجوز أن يكون ذلك أريد به يمين المدعي مع شاهده الواحد، إلا أن شاهده الواحد كان ممن يحكم بشهادته وحده وهو خزيمة، فإن الشارع كان قد عدل شهادته بشهادة رجلين، فلما كان ذلك الشاهد قد يجوز أن يكون خزيمة، فيكون للمشهود له بشهادته وحده مستحقًّا لما شهد له كما يستحق غيره بالشاهدين ما شهدا له به، فادعى المدعى عليه الخروج من ذلك الحق إلى المدعي، فاستحلفه رسول الله - ﷺ - على ذلك، وأريد بنقل هذا الحديث؛ ليعلم أن المدعي إذا أقام البينة على دعواه وادعى المدعى عليه الخروج من ذلك الحق إليه أن عليه اليمين مع بينته، فهذا وجه آخر، فلا ينبغي لأحد أن يأتي إلى خبر قد احتمل هذِه التأويلات فيقطعه على أحدها بلا دليل يدله على ذلك من كتاب أو سنة أو إجماع (^١).\nقلت: وقام الإجماع على استحلاف المدعى عليه في الأموال.\nواختلفوا في الحدود والطلاق والنكاح والعتق، فذهب الشافعي إلى أن اليمين واجبة على كل مدعى عليه إذا لم يكن للمدعي بينة، وسواء كانت الدعوى في دم أو جراح أو نكاح أو طلاق أو عتق أو غير ذلك، واحتج بحديث الباب: \"شَاهِدَاكَ أَوْ يَمِينُهُ\" قال: ولم يخص مدعي مال دون مدعي دم أو غيره بل الواجب أن يحمل على العموم،\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١٤٤ - ١٤٧ بتصرف.","vol":"16","page":619},{"text":"ألا ترى أنه جعل القسامة في دعوى الدم وقال للأنصار: \"تبرئكم يهود بخمسين يمينًا\" (^١)، والدم أعظم حرمة من المال (^٢)؟\nوقال الشافعي وأبو ثور: إذا ادعت المرأة على زوجها خلعًا أو طلاقًا وجحد الزوج الطلاق، فالمرأة المدعية عليها البينة، فإن لم يكن استحلف الزوج، وإن ادعى الخلع على مال فأنكرت، فإن أقام البينة لزمها المال، وإلا حلفت ولزم الزوج الفراق؛ لأنه أقرَّ به، وإذا ادعى العبد العتق ولا بينة استحلف السيد، فإن حلف برئ، وإن ادعى السيد أنه أعتق عبده على مال وأنكر العبد، حلف ولزم السيد العتق، وكان سوار يحلف بالطلاق، وكان أبو يوسف ومحمد يريان أن يستحلف على النكاح، فإن أبي أُلزم النكاح.\nوذكر ابن المنذر عن الشعبي والثوري وأصحاب الرأي: أنه لا يستحلف على شيء من الحدود ولا على القذف (^٣)، وقالوا: يستحلفه على السرقة، فإن نكل لزمه النكال.\nوفيه قول آخر: أن لا يمين في النكاح والطلاق والعتق و(الفرية) (^٤) إلا أن يقيم المدعي شاهدًا واحدًا، فإذا أقام استحلف المدعى عليه، هذا قول مالك (^٥).\nقال ابن حبيب: إذا أقامت المرأة أو العبد شاهدًا واحدًا على أن\n_________\n(^١) سيأتي برقم (٣١٧٣) كتاب: الجزية الموادعة، باب: الموادعة والمصالحة مع المشركين ..\n(^٢) \"الأم\" ٧/ ٨٧ بتصرف.\n(^٣) انظر: \"الإشراف\" ٣/ ٥٣.\n(^٤) في الأصل: الفرقة، والمثبت من \"شرح ابن بطال\" ٨/ ٥٥.\n(^٥) انظر: \"المنتقى\" ٥/ ٢١٦.","vol":"16","page":620},{"text":"الزوج طلقها أو السيد أعتقه، فإن اليمين يكون على السيد والزوج، فإن حلفا سقط عنهما الطلاق والعتق.\nهذا قول مالك وابن الماجشون وابن كنانة، قال في \"المدونة\": فإن نكل قضي بالطلاق والعتق. ثم رجع مالك فقال: لا يقضى بالطلاق وليسجن، فإن طال سجنه دين وترك، وبه قال ابن القاسم، وطُول السجن عنده سنة (^١)، وروى أشهب عن مالك في \"العتبية\" في الرجل يأتي بشاهد واحد على رجل شتمه أيحلف مع شاهده ويستحق ذلك أو يستحلف المدعى عليه ويبرأ؟ فقال: لا يحلف في مثل هذا مع الشاهد، وأرى إن كان الشاتم معروفًا بالسفه يؤدب ويعزر. قلت له: أَفَتَرى على المدعى عليه يمينًا؟ قال: نعم، وليس كل ما رأى المرء يجب أن يجعله سنة (^٢) فيذهب به إلى الأمصار، فضعف [يمين] (^٣) المدعى عليه في هذِه المسألة حين رأى أن لا يجعل قوله سنة (^٤).\nوذهب أهل المقالة الأولى إلى أن وجوب اليمين على المدعى عليه بمجرد الدعوى في كل دعوى، ولم ير مالك في المدعى عليه يمينًا حتى يقيم المدعي شاهدًا واحدًا في دعوى النكاح والطلاق، والعتق (والفرية) (^٥).\nوالعتاقة عند مالك حدٌّ من الحدود؛ لأنه إذا عتق العبد ثبتت حرمته، وجازت شهادته، ووقعت الحدود له وعليه، بخلاف ما كانت قبل ذلك،\n_________\n(^١) \"المدونة\" ٤/ ٩٢.\n(^٢) انظر: \"المنتقى\" ٥/ ٢١٦.\n(^٣) زيادة يقتضيها السياق مثبتة من \"شرح ابن بطال\" ٨/ ٥٦.\n(^٤) \"شرح ابن بطال\" ٨/ ٥٥ - ٥٦.\n(^٥) في الأصل: الفرقة، والمثبت من \"الموطأ\" برواية يحيى ص ٤٥٠.","vol":"16","page":621},{"text":"ورأى في الأموال خاصة اليمين على المدعى عليه دون شاهد يقيمه المدعي (^١)؛ لأن إيجاب البينة على المدعي واليمين على المنكر إنما ورد في خصام في أرض بين الأشعث بن قيس ورجل آخر، ففيه قال - ﷺ -: \"شَاهِدَاكَ أَوْ يَمِينُهُ\" فرأى مالك حمل الحديث على ما ورد عليه في الأموال خاصة، ورأى في دعوى النكاح والطلاق والعتق والفرية إذا أقام المدعي شاهدًا واحدًا أن يحلف المدعى عليه، فيبرأ من الدعوى بذلك التي قويت شبهتها بالشاهد ولو جاز فيها دخول الأيمان دون شاهد يقيمه المدعي لأدى ذلك إلى إضاعة الحدود واستباحة الفروج ورفع الملك، ولا يشاء أحد أن يدعي نكاح امرأة فتنكر فيحلفها ويبتذلها بذلك، وإن لم تحلف أخذها زوجها واستباح فرجها الذي هو أعلى رتبة من المال؛ لأن المال يقبل فيه شاهد وامرأتان، ولا يقبل ذلك في النكاح، وإذا ادعى أنها زوجته وصدقته المرأة لم يحكم بينهما بثبوت الزوجية بتقار رهما دون بينة تشهد على ذلك، فكذلك لا تقبل دعوى المرأة على زوجها أنه طلقها إلا ببينة ولا يحلفه بدعواها؛ لأن هذا يؤدي إلى أن يستبيح الأجنبي فرجها مع كونها زوجًا للأول؛ لأنه لا تشاء امرأة تكره زوجها إلا ادعت عليه كل يوم طلاقا، وكذا العبد في العتق، ولاسيما إذا علم أن الزوج أو السيد ممن لا يحلف في مقطع الحقوق، فكثير من الناس يتجنب ذلك، فإن لم يحلفا طلقت وعتق.\nهذا قول مالك الأول الذي أوجب العتق والطلاق بالنكول، والقول الآخر الذي رجع إليه أشد احتياطًا في تحصين الفروج والحدود، وأما\n_________\n(^١) \"الموطأ\" برواية يحيى ص ٤٥٠.","vol":"16","page":622},{"text":"قياس الشافعي كل دعوى على القسامة فهي باب مخصوص فلا يقاس عليه، ولا يؤخذ ما أصله موجود بالسنة فيجعل فرعا يقاس على أصل لا يشبهه؛ لأن قياس الأصول بعضها على بعض لا يجوز، ولو كان فرعًا ما ساغ قياسه على أصل لا يشبهه، وأحق الناس بأن يمنع أن يجعل في باب الدعوى في الدم قياسًا على القسامة، بل لا يرى القود بالقسامة الشافعي، والقسامة يبدأ فيها المدعي عنده وعند مالك والمدعى عليه في غير هذا يبدأ باليمين، وأيضًا فإنها لم يحكم فيها بالأيمان إلا بعد اللوث، وأقيمت الأيمان مقام الشهادة وغلظت حتى جعلت خمسين يمينًا، وليس هذا في شيء من الأحكام.\nوقال ابن لبابة: مذهب مالك على ما روي عن عمر بن عبد العزيز: أنه لا يجب يمين إلا بخلطة، وبذلك حكم القضاة عندنا، والذي أذهب إليه وأفتي به، فاليمين بالدعوى؛ لقوله - ﷺ -: \"اليمين على المدعى عليه\".\nوقال ابن المنذر: لما جعل الشارع ذلك دخل في ذلك الخيار\nوالشرار، والمسلمون والكفار، والرجال والنساء علمت المعاملة أو لم تعلم؛ هذا قول الكوفيين والشافعي وأصحاب الحديث وأحمد.\nقال: ولما قال من خالفنا: إن البينة تقبل من غير سبب تقدم من معاملة بين المدعي وبين صاحبه، وجب كذلك أن يستحلف المدعى عليه وإن لم يعلم معاملة تقدمت بينهما؛ لأن مخرج الكلامين من الشارع واحد، وما أحد في أول ما يعامل صاحبه إلا ولا معاملة كانت بينهما قبلها (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٥٧ - ٥٨.","vol":"16","page":623},{"text":"واحتج الكوفيون بحديث الباب: \"شَاهِدَاكَ أَوْ يَمِينُهُ\" في أن اليمين لا يجب ردها على المدعي إذا نَكَل المدعى عليه (^١)، قالوا: ويحكم بنكول المدعى عليه، ألا ترى قوله: \"شاهداك أو يمينه\" ولم يقل: أو يمينك ولو كان الحكم يتعلق بيمين المدعي لذكره كما ذكر بينة المدعي ويمين المدعى عليه. وسيأتي اختلاف العلماء في رد اليمين واضحًا في القسامة.\nوقوله: (\"شَاهِدَاكَ أَوْ يَمِينُهُ\") قال سيبويه: المعنى ما (بينت) (^٢) به شاهداك، وتأويله: ما (بينت) (^٣) لك شهادة شاهديك، فحذف المضاف وأقام المضاف إليه مقامه، وأجمعوا أنه لا يجب حد بيمين وشاهد.\nقال ابن بطال: وأما احتجاج ابن شبرمة على أبي الزناد في إبطال الحكم (باليمين) (^٤) مع الشاهد، فإن العلماء اختلفوا فيه، فممن وافق ابن شبرمة في ذلك من قدمناه، وروي عن عمر وأبي بكر وعلى وأبي بن كعب أنه يحكم باليمين مع الشاهد، وهو قول الفقهاء السبعة المدنيين وربيعة وأبي الزناد، وقال به من أهل العراق الحسن البصري وعبد الله بن عتبة وابنه عبيد الله (وخارجة بن زيد بن ثابت) (^٥) أفادهم ابن المنذر وإياس بن معاوية، قال مالك والشافعي وأحمد وإسحاق وأبو ثور: والحكم به عندهم في الأموال خاصة (^٦).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٨٣.\n(^٢) كذا في الأصل، وعند ابن بطال: (يثبت).\n(^٣) كذا في الأصل، وعند ابن بطال: (يثبت).\n(^٤) في (س): مع اليمين، والمثبت من \"ابن بطال\" ٨/ ٥٩.\n(^٥) كذا في الأصل، (ف) ولم يذكره ابن بطال، وخارجة بن زيد بن ثابت مدني، ليس من أهل العراق.\n(^٦) \"شرح ابن بطال\" ٨/ ٥٨ - ٥٩ بتصرف.","vol":"16","page":624},{"text":"وقال ابن حزم: روينا عن عمر بن الخطاب أنه قضى باليمين والشاهد الواحد، ومن طريق ابن وهب، عن أبي ضمرة، أن جعفر بن محمد حدثه، عن أبيه، عنه، وصح عن عمر بن عبد العزيز (وعبد الحميد بن عبد الرحمن) (^١) وأبى الزناد وربيعة ويحيى بن سعيد الأنصاري وإياس بن معاوية ويحيى بن يعمر وغيرهم، وجاء عن عمر بن عبد العزيز أنه قضى بذلك في جراح العمد والخطأ، ويقضي به أيضًا مالك في النفس ولا يقضي به في العتق، والشافعي يقضى به في العتق (^٢).\nقال ابن عبد البر: وروي عن الخلفاء الأربعة وأبي بن كعب وعبد الله ابن عمرو: القضاء به مع الشاهد، وإن كان في الأسانيد عنهم ضعف، فالحجة قد لزمت بالسنة الثابتة ولا تحتاج السنة إلى من متايعها؛ لأن من خالفها محجوج بها، ولم يأت عن أحد من الصحابة أنه أنكر ذلك بل جاء عنهم القول به، وعلى القول به جمهور التابعين بالمدينة. واختلف فيه عن عروة وابن شهاب، وقد روي عنه أنه أول ما ولي القضاء حكم بشاهد ويمين، قال ابن عبد البر: وهو الذي لا يجوز عندي خلافه؛ لتواتر الآثار عن سيدنا رسول الله - ﷺ - وعمل أهل المدينة قرنًا بعد قرن.\nولم يحتج مالك في \"موطئه\" لمسألة غيرها فقال: من الحجة فيها أن يقال: أرأيت لو أن رجلًا ادعى على رجل مالًا، أليس يحلف المطلوب ما ذلك الحق عليه؟ فإن حلف بطل ذلك الحق عنه، وإن نكل عن اليمين\n_________\n(^١) كذا في الأصل، وفي \"المحلى\" عبد الرحمن بن عبد الحميد.\n(^٢) \"المحلى\" ٩/ ٤٠٣ - ٤٠٤.","vol":"16","page":625},{"text":"حلف صاحب الحق أن حقه لَحَق، وثبت حقه على صاحبه، فهذا مما لا اختلاف فيه عند أحد من الناس، فمن أقر بهذا فليقر باليمين مع الشاهد (^١). يريد مالك أنه إذا حلف صاحب الحق فإنه يقضي له بحقه ولا شاهد معه، فكيف بمن معه شاهد؟ فهذا أولى أن يحلف مع شاهده، ولا يعرف المالكيون في كل بلد غيره إلا عندنا بالأندلس، فإن يحيى بن يحيى زعم أنه لم ير الليث يفتي به ولا يذهب إليه، وخالف مالكًا في ذلك مع مخالفة السنة، وزعم من رد اليمين مع الشاهد بأنه منسوخ بالآية الكريمة ﴿فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ﴾ [البقرة: ٢٨٢] ورأى مالك أن يحلف الرجل مع شهادة امرأتين في الأموال، ويستحق حقه، كما يحلف مع الشاهد، وتحلف المرأة مع الشاهد الواحد كما يحلف الرجل، ويقال للكوفيين: ليس هذا بخلاف القرآن والسنة كما توهمتموه، وإنما هو زيادة بيان؛ كنكاح المرأة على عمتها وخالتها مع قوله تعالى: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ [النساء: ٢٤].\nومثل المسح على الخفين مع ما نزل به القرآن في غسل الرجلين ومسحهما، فكذلك ما قضى به الشارع من اليمين مع الشاهد مع الآية، ويقال لهم: إن مالكًا أوجب القصاص في الجراح باليمين مع\nالشاهد (^٢).\nقال في \"المدونة\": كل جرح فيه قصاص، فإنه يقضى فيه بيمين وشاهد (^٣)، وقاله عمر بن عبد العزيز.\n_________\n(^١) \"الموطأ\" ص ٤٥١ - ٤٥٢.\n(^٢) \"التمهيد\" ٢/ ١٥٣ - ١٥٥ بتصرف.\n(^٣) \"المدونة\" ٤/ ٨٦.","vol":"16","page":626},{"text":"وإن وقع له في كتاب الأقضية ما يوهم خلاف هذا الأصل حيث قال: ومن ادعى على رجل قصاصًا وأنه ضربه بالسوط لم يجب عليه يمين إلا أن يأتي بشاهد فيستحلف له (^١)، وكان قياسه أن يحلف مع شاهده ويقتص، لكن ملك القصاص فيها إلى المجروح وهو من حقوقه، وهذِه فيها أدب التعدي فقط.\nواحتجوا أيضًا فقالوا: الزيادة على النص عندنا نسخ له، وجوابه: إنه بيان لا نسخ؛ لأن النسخ إنما هو ما لو ورد مقترنًا به لم يمكن الجمع بينهما، وهنا لو وردا يمكن، فإثباته كإثبات حكم، كما يأمرنا بالصلاة ثم يوجب الصوم.\nوقد تناقض الكوفيون في هذا الأصل، فنقضوا الطهارة بالقهقهة وزادوها على الأحداث الثابتة، وجوزوا الوضوء بالنبيذ وزادوه على إيجاب الوضوء بالماء المنصوص عليه في الكتاب والسنة، ولم يجعلوا ذلك نسخًا لما تقدم، فتركوا أصلهم.\nقال المهلب: الشاهد واليمين إنما جعله الله رخصة عند عدم الشاهد الآخر بموت أو سفر أو غير ذلك من العوائق، كما جعل- تعالى- رجلًا وامرأتين رخصة عند عدم شاهدين؛ لأنه معلوم أنه لا يحضر المتبايعين شاهدان عدلان أو أكثر فيقتصرا على شاهد وامرأتين أو على شاهد واحد، هذا غير موجود في العادات بل من شأن الناس الاستكثار من الشهود فنقل الله العباد في صفة الشهود من حال إلى حال أسهل منها؛ رفقا من الله بخلقه وحفظًا لأموالهم، فلا تناقض في شيء من ذلك.\n_________\n(^١) \"المدونة\" ٤/ ٧٠.","vol":"16","page":627},{"text":"والحديث بذلك له طرق اقتصر مسلم منها على حديث ابن عباس: أن رسول الله - ﷺ - قضى بيمين وشاهد (^١).\nوهو أصح أحاديث الباب، وقد أوضحت الجواب عما اعترض عليه، وبقية طرقه في تخريجي لأحاديث الرافعي، فسارع إليه ترشد (^٢)، واقتصر ابن بطال على حديث مالك عن جعفر بن محمد، عن أبيه أنه - ﵇ - قضى باليمين مع الشاهد -وهذا مرسل- وهو أصح من وصله عن جابر وعن علي، وما قدمناه أولى منه.\n_________\n(^١) مسلم (١٧١٢) كتاب: الأقضية، باب: القضاء باليمين والشاهد.\n(^٢) \"البدر المنير\" ٨/ ٦٢.","vol":"16","page":628},{"text":"-<span data-type='title' id=toc-1925> باب </span>(^١)\n٢٦٦٩، ٢٦٧٠ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ: \"مَنْ حَلَفَ عَلَى يَمِينٍ يَسْتَحِقُّ بِهَا مَالًا لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ، ثُمَّ أَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ﴾ إِلَى: ﴿عَذَابٌ أَلِيمٌ﴾. [آل عمران: ٧٧].\nثُمَّ إِنَّ الأَشْعَثَ بْنَ قَيْسٍ خَرَجَ إِلَيْنَا فَقَالَ: مَا يُحَدِّثُكُمْ أَبُو عَبْدِ الرَّحْمَنِ، فَحَدَّثْنَاهُ بِمَا قَالَ، فَقَالَ صَدَقَ، لَفِيَّ أُنْزِلَتْ، كَانَ بَيْنِي وَبَيْنَ رَجُلٍ خُصُومَةٌ فِي شَيْءٍ، فَاخْتَصَمْنَا إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: \"شَاهِدَاكَ أَوْ يَمِينُهُ\". فَقُلْتُ لَهُ: إِنَّهُ إِذًا يَحْلِفُ وَلَا يُبَالِي. فَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ حَلَفَ عَلَى يَمِينٍ يَسْتَحِقُّ بِهَا مَالًا وَهْوَ فِيهَا فَاجِرٌ لَقِيَ اللهَ -﷿- وَهْوَ عَلَيْهِ غَضْبَانُ\". فَأَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ، ثُمَّ اقْتَرَأَ هَذِهِ الآيَةَ. [انظر: ٢٣٥٦، ٢٣٥٧ - مسلم: ١٣٨ - فتح: ٥/ ٢٨٠]\nساق فيه حديث عبد الله بن مسعود السالف في باب: سؤال الحاكم المدعي (^٢)، فتأمل وجه إيراده هنا.\n_________\n(^١) ورد بهامش الأصل: ليس في نسختي، هذا الباب إنما فيها الحديث (…).\n(^٢) سلف برقم (٢٦٦٦، ٢٦٦٧).","vol":"16","page":629},{"text":"<span data-type='title' id=toc-1926>٢١ - باب إِذَا ادَّعَى أَوْ قَذَفَ فَلَهُ أَنْ يَلْتَمِسَ البَيِّنَةَ، وَيَنْطَلِقَ لِطَلَبِ البَيِّنَةِ</span>\n٢٦٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ هِشَامٍ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ ﵄، أَنَّ هِلَالَ بْنَ أُمَيَّةَ قَذَفَ امْرَأَتَهُ عِنْدَ النَّبِيِّ - ﷺ - بِشَرِيكِ بْنِ سَحْمَاءَ، فَقَالَ النَّبِيُّ - ﷺ -: \"البَيِّنَةُ أَوْ حَدٌّ فِي ظَهْرِكَ\". فَقَالَ: يَا رَسُولَ اللهِ، إِذَا رَأَى أَحَدُنَا عَلَى امْرَأَتِهِ رَجُلًا يَنْطَلِقُ يَلْتَمِسُ البَيِّنَةَ؟ فَجَعَلَ يَقُولُ: \"البَيِّنَةَ وَإِلَّا حَدٌّ فِي ظَهْرِكَ\". فَذَكَرَ حَدِيثَ اللِّعَانِ. [٤٧٤٧، ٥٣٠٧ - فتح: ٥/ ٢٨٣]\nذكر فيه حديث هِشَامٍ، عن عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ، أَنَّ هِلَالَ بْنَ أُمَيَّةَ قَذَفَ امْرَأَتَهُ عِنْدَ النَّبِيِّ - ﷺ - بِشَرِيكِ بْنِ السَحْمَاءِ، فَقَالَ - ﵇ -: \"البَيِّنَةُ أَوْ حَدٌّ فِي ظَهْرِكَ\". فَقَالَ: يَا رَسُولَ اللهِ، إِذَا رَأى أَحَدُنَا عَلَى امْرَأَتِهِ رَجُلًا يَنْطَلِقُ يَلْتَمِسُ البَيّنَةَ؟ فَجَعَلَ يَقُولُ: \"البَيِّنَةَ وَإِلَّا حَدّ فِي ظَهْرِكَ\". فَذَكَرَ حَدِيثَ اللِّعَانِ.\nوسيأتي بطوله في بابه (^١)، ورواه أبو داود (^٢) والنسائي (^٣) والترمذي، وقال: حسن غريب، ورواه عباد بن منصور عن عكرمة، عن ابن عباس متصلًا، ورواه أيوب عن عكرمة مرسلًا ولم يذكر ابن عباس (^٤).\n_________\n(^١) سيأتي برقم (٤٧٤٧) كتاب: التفسير، باب: ﴿وَيَدْرَأُ عَنْهَا العَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ﴾، (٥٣٠٧) كتاب: الطلاق، باب: يهدأ الرجل بالتلاعن.\n(^٢) أبو داود (٢٢٥٦).\n(^٣) لم أجده في النسائي من هذا الطريق، ولم يشر إليه الحافظ المزي في \"تحفة الأشراف\" كما في ٥/ ١٧٠ (٦٢٢٥)، لكن رواه في \"الكبرى\" ٣/ ٣٧٢ (٥٦٦٢، ٥٦٦٣) مطولًا من رواية أنس بن مالك.\n(^٤) الترمذي (٣١٧٩).","vol":"16","page":630},{"text":"قلت: قد رواه جرير بن حازم عن أيوب، عن عكرمة، عن ابن عباس متصلًا أخرجه الطبراني (^١) والحاكم في \"مستدركه\" وقال: صحيح على شرط البخاري (^٢).\nوهذا الحديث: إنما هو في رمي أحد الزوجين صاحبه فهو الذي يقال له: أنطلق ائت بالبينة؛ لأن الزوجين ليس بينهما جلد، وإنما يسقط بينهما بالتلاعن، والأجنبيون بخلاف حكم الزوجين في ذلك، فإذا قذف أجنبي أجنبيًّا، لم يترك لطلب البينة، ولا يضمنه أحد بل يحبسه الإمام، خشية أن يفوت أو يهرب ويرتاد من يطلب بينته، وإنما لم يضمنه أحد؛ لأن الحدود لا كفالة فيها ولا ضمان؟ لأنه لا يحد أحدٌ عن أحدٍ.\nوقوله: \"البينة وإلا حد في ظهرك\" كان قبل (نزول حكم) (^٣) اللعان على ظاهر قوله: ﴿وَالَّذِينَ يَرْمُونَ المُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً﴾ [النور: ٤] يدخل في حكم الآية الزوجان وغيرهما، فلما نزل قوله تعالى: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ [النور: ٦] وحكم الله تعالى باللعان بين الزوجين بخلاف حكم الأجنبيين، وخص الزوجين بألا يحد المتلاعن إلا أن يأبى من اللعان، وكذلك المرأة إذا أبت من اللعان بعد لعان الزوج حدت بخلاف أحكام الأجنبيين أنه من لم يقم البينة على قذفه وجب عليه الحد؛ لقوله - ﵇ -: \"وإلا حد في ظهرك\". (وقال ابن التين: قوله: \"وإلا حد في ظهرك\". يحتمل أن يكون أخبر بموجب الحكم فيمن قذف، ويكون الحكم موقوفًا حتى يقوم به المقذوف، ويحتمل\n_________\n(^١) الطبراني ١١/ ٣٢٣ (١١٨٨٣).\n(^٢) \"المستدرك\" ٢/ ٢٠٢.\n(^٣) في الأصل: حكم نزول، والمثبت من ابن بطال ٨/ ٦٢.","vol":"16","page":631},{"text":"أن يكون الإمام يقيمه؛ لأنه حق له في أحد القولين، ويحتمل أن يكون قام به أحدهما.\nقال: واحتج أصحاب الشافعي بحديث هلال إذا رمى زوجته وسماه ثم لاعن أنه لا يحد، وعنه جوابان:\nأحدهما: أن شريكا كان ذميًّا.\nالثاني: أنه لم يقم بحقه، وأما رمي زوجته فإذا لاعن فلا شيء عليه (^١).\nتنبيهات:\nأحدها: روى ابن مردويه عن هشام بن حسان، عن ابن سيرين، عن أنس قال: أول من لاعن في الإسلام هلال بن أمية بابن سحماء (^٢).\nوقال ابن التين: اختلف هل هذا أول اللعان في الإسلام أو لعان عامر أبي عويمر. فقال ابن جرير: هذا أول، وقال غيره: الأول لعان عامر.\nقال ابن المنذر: سحماء، قيل لها ذلك لسوادها، واسم أبيه عبدة بن مغيث، كما ضبطه ابن ماكولا (^٣) وغيره، وقيده النووي بعين مهملة ثم مثناة ثم باء موحدة البلوي.\nقال الخطيب: شهد بدرًا (^٤)، وأنكره غير واحد، وأول مَشَاهده أُحُد، وشريك أخو البراء بن مالك لأمه، وزعم أبو نعيم أن سحماء\n_________\n(^١) غير واضحة بالأصل، والمثبت من (ف).\n(^٢) رواه النسائي ٦/ ١٧٢ من طريق هشام، عن ابن سيرين، عن أنس كذلك.\n(^٣) \"الإكمال\" ٧/ ٢٧٧.\n(^٤) قاله في \"الأسماء المبهمة\" ص ٤٨٠ ويقصد به أن الذي شهد بدرًا هو عبدة بن معتب أبو شريك ولا شريك.","vol":"16","page":632},{"text":"لم تكن (أمه) (^١)، وشريكًا لم يكن اسمه إنما كان بينه وبين ابن السحماء شركة (^٢). وقول ابن القصار: إن شريكًا كان يهوديًا فلذلك لم يحد له، غير صحيح.\nثانيها: كون القاذف هلال بن أمية فيه نظر، بل هو عويمر العجلاني كما نبه عليه الطبري والمهلب وغيرهما، وكانت في شعبان سنة تسع منصرف رسول الله - ﷺ - من تبوك.\nقال المهلب: وأظنه غلط من هشام بن حسان، ومما يدل على أنهما قصة واحدة توقف رسول الله حتى نزلت الآية، ولو أنهما قصتان لم يتوقف عن الحكم فيهما، ولحكم في الثانية بما أنزل الله.\nقلت: لم يتفرد به هشام، بل تابعه عباد بن منصور وأيوب كما سلف، وأسند ابن جرير رواية عباد (^٣)، ورواه ابن مردويه في \"تفسيره\" عن عباد، عن عطاء، عن عكرمة، عن ابن عباس، وعن عبد الله بن الحكم الهمداني، عن عطاء وعكرمة، عن ابن عباس به.\nوقال الخطيب: حديث هلال وعويمر صحيحان فلعلهما اتفقا معًا في مقام واحد أو مقامين، ونزلت الآية الكريمة في تلك الحال، لا سيما وفي حديث عويمر كره رسول الله - ﷺ - المسائل؛ يدل على أنه كان سبق بالمسلمين مع ما روينا عن جابر أنه قال: ما نزلت آية اللعان إلا لكثرة السؤال (^٤).\n_________\n(^١) في الأصل: أباه، وهو خطأ والمثبت من \"أسد الغابة\" ٢/ ٥٢٣.\n(^٢) \"معرفة الصحابة\" لأبي نعيم ٣/ ٤٧٥ (١٤١٨) دون قوله: أن سحماء لم تكن أمه، والكلام بنصه في \"أسد الغابة\" ٢/ ٥٢٣.\n(^٣) \"تفسير الطبري\" ٩/ ٢٧٢.\n(^٤) \"الأسماء المبهمة\" ص ٤٨٠ - ٤٨١ بتصرف.","vol":"16","page":633},{"text":"وقال الماوردي: الأكثرون على أن قصة هلال أسبق من قصة عويمر، والنقل فيهما مشتبه مختلف.\nوقال ابن الصباغ في \"شامله\": قصة هلال تبين أن الآية نزلت فيه أولًا، وقوله - ﷺ - لعويمر: \"إن الله أنزل فيك وفي صاحبتك\" (^١) معناه: ما نزلت في قصة هلال؛ لأن ذلك حكم عام لجميع الناس.\nقال النووي: ولعلها نزلت فيهما جميعًا؛ لاحتمال سؤالهما في وقتين متقاربين، فنزلت وسبق هلال باللعان (^٢). وقاله ابن التين أيضًا حيث قال: حديث عاصم أشهر، إلا أن يكون الأمران كانا في وقت واحد، فقال هذا القول لهلال قبل أن ينزل عليه اللعان، وسأله عاصم فكره مسألته، ثم أنزلت الآية فيها.\nوزعم مقاتل في \"تفسيره\" أن المرأة اسمها خولة بنت قيس الأنصارية (^٣).\nثالثها: لما صرح بذكر شريك وقذفه، ولم يحده رسول الله - ﷺ -، استدل به الشافعي على أنه لا حَدَّ على الرامي زوجته إذا سمى الذي رماها به، ثم اكتفي (^٤). وعند مالك: يحد ولا يكتفي بلعانه، إنما لاعن لها.\nواعتذر بعض أصحابه عن حديث شريك بأن شريكًا لم يطلب حقه، وزعم أبو بكر الرازي أنه كان حد القاذف للأجنبيات، وللزوجات الجلد\n_________\n(^١) سيأتي برقم (٤٧٤٥)، كتاب: التفسير، باب: قوله تعالى ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ ورواه مسلم (١٤٩٢)، كتاب: اللعان.\n(^٢) انظر: \"شرح مسلم\" ١٠/ ١٢٠.\n(^٣) انظر: \"معالم التنزيل\" ٦/ ١٤ - ١٥.\n(^٤) \"مختصر المزني\" ٤/ ١٨٢ - ١٨٣.","vol":"16","page":634},{"text":"بدلالة قوله: \"البينة وإلا حد في ظهرك\" وإنه نسخ الجلد في اللعان (^١).\nرابعها: اللعان والملاعنة والتلاعن واحد، سمي بذلك؛ لقول الزوج: عليَّ لعنة الله إن كنت من الكاذبين.\nواختير لفظ اللعن على لفظ الغضب وإن كانا موجودين في الآية؛ لأنه مقدم في الآية وفي اللعان؛ ولأن جانب الرجل فيه أقوى من جانبها؛ لأنه قادر على الابتداء باللعان دونها، وأنه قد ينفك لعانه عن لعانها ولا ينعكس.\nوقيل: سمي لعانًا من اللعن وهو الطرد والإبعاد؛ لأن كل واحد منهما بعد عن صاحبه.\nوخصت المرأة بالغضب؛ لأن الإنسان لا يؤثر أن يهتك زوجته بالمحال، وليس من الأيمان شيء متعدد إلا هو والقسامة، ولا يمين في جانب المدعي إلا فيهما، وجُوِّزَ اللعان لحفظ الأنساب، ودفع المعرفة عن الأزواج.\nخامسها: أكثر العلماء على أنهما بفراقهما من اللعان يقع التحريم المؤبد ولا تحل له أبدًا وإن أكذب نفسه؛ تمسكًا بقوله: \"لا سبيل لك عليها\" (^٢)، وعليه مضت السنة، وورد في رواية فطلقها ثلاثًا.\nوقال أبو حنيفة ومحمد وعبيد الله بن الحسن: هو واحدة بائنة (^٣)، وإن أكذب نفسه بعد اللعان حد، وحلت له، وغيرهم يحدونه ويلحقون به الولد ولا يحلونها له، ومن الغريب قول عثمان البتي: لا يفرق بينهما (^٤).\n_________\n(^١) \"أحكام القرآن\" للجصاص ٥/ ١٣٤.\n(^٢) سيأتي برقم (٥٣١٢) كتاب: الطلاق، باب: قول الإمام للمتلاعنين ..\n(^٣) انظر: \"المبسوط\" ٧/ ٤٣، ٤٤.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٥، ٥٠٦.","vol":"16","page":635},{"text":"وهو أشد الخلاف في المسألة فلا يلتفت إليه، وإن حكاه الطبري أيضًا عن جابر بن زيد.\nوحكى ابن رشد عن الشافعي: أنه إذا أكمل الزوج لعانه وقعت الفرقة، وعن مالك والليث وجماعة: وقوعها إذا فرغا جميعًا منه.\nوعن أبي حنيفة: لا يقع إلا بحكم حاكم. وهو قول الثوري وأحمد (^١)؛ لما جاء في بعض الروايات أنه - ﵇ - فرق بينهما. وبقوله: كذبت عليها إن أمسكتها (^٢). لأن فيه إخبارًا بأنه ممسك لها بعد اللعان إذ لو كانت الفرقة وقعت قبل ذلك لاستحال قوله: كذبت عليها، وهو غير ممسك لها بحضرته ولم ينكر ذلك عليه. وعن مالك: هو فسخ (^٣).\nسادسها: في ألفاظ متعلقة بالحديث ذكرها في غير هذا الموضع: أسحم أي: أسود كلون الغراب، يقال لليل: أسحم وللسحاب: أسحم (^٤). وأدعج: شديد سواد الحدقة، وخدلج -بتشديد اللام- ممتلئ الساقين. وأحيمر: تصغير أحمر وهو الأبيض؛ لأن العمرة تبدو في البياض دون السواد.\nوسئل ثعلب: لم قيل الأحمر دون الأبيض؟ فقال: لأن العرب لا (تقول) (^٥) رجل أبيض من بياض اللون إنما الأبيض عندهم الطاهر النقي من العيب (^٦).\n_________\n(^١) \"بداية المجتهد\" ٣/ ١١٥٠.\n(^٢) سيأتي برقم (٥٣٠٨) كتاب: الطلاق، باب: اللعان ومن طلق بعد اللعان.\n(^٣) انظر: \"بداية المجتهد\" ٣/ ١١٥١.\n(^٤) انظر: \"لسان العرب\" ٤/ ١٩٥٩، مادة: (سحم).\n(^٥) في الأصول: تكون، ولا معنى لها، والمثبت من \"النهاية في غريب الحديث\".\n(^٦) انظر: \"النهاية في غريب الحديث\" ١/ ٤٣٧.","vol":"16","page":636},{"text":"والوحرة: بالتحريك دويبة حمراء تلصق بالأرض، ذكره الفارابي وقال ابن سيده: هي وزغة تكون في الصحاري أصغر من القطاه، وهي على شكل سام أبرص، وجمعها: وحر والوحر: ضرب من القطا، وهي صغيرة حمراء تعدو في الجانبين، لها ذنب دقيق تمصع به (^١) إذا عدت وهي أخبث القطا، لا تطأ طعامًا ولا شرابًا إلا سمته، وامرأة وحرة: سوداء دميمة. وقيل: حمراء. والوحرة من الإبل: القصيرة.\nوقوله: (موجبة) أي: للعذاب، وقوله: (فتلكأت) أي: تبطأت عن إتمام اللعان، قال الرازي عن مالك والحسن بن صالح والليث والشافعي: أي منهما نكل حُدّ إن كان الزوج فالقذف ولها فالزنا.\nوعن الشعبي والضحاك ومكحول: إذا أبت رجمت وأيهما نكل حبس حتى يلاعن، وذكر ذلك عن أبي حنيفة وأصحابه (^٢).\nوقوله: (لولا ما مضى من كتاب الله) (^٣). هو قوله تعالى: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ [النور: ٨]. وعند أبي داود: \"لولا الإيمان\" (^٤).\nويستدل من يقول: إن الحكم إذا وقع بشرطه لا يُنْقض وإن تبين خلافه إذا لم يقع خلل أو تفريط في شيء من أسبابه.\nوقال ابن التين: لم يجاوبه الشارع عما يفعله من وجد مع امرأته رجلًا، وجاوبه عما قذف به زوجته وشريكًا، وقد حصل ذلك وفات ما كان يفعله من نزل ذلك به، فكان الجواب مطالبته بالمخرج فيما\nدخل فيه أولى.\n_________\n(^١) ورد بهامش الأصل: أي: تحركه.\n(^٢) \"أحكام القرآن\" للجصاص ٥/ ١٤٧.\n(^٣) سيأتي برقم (٤٧٤٧) كتاب: التفسير، باب: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾.\n(^٤) \"سنن أبي داود\" (٢٢٥٦).","vol":"16","page":637},{"text":"وقوله: (\"البينة وإلا حد في ظهرك\") كالفتيا، وفيه مراجعة الخصم الإمام إذا رجا أن يظهر له خلاف ما قال له: وفيه أن الحقوق والحدود يستوي فيه الصالح وغيره، قاله الداودي.","vol":"16","page":638},{"text":"<span data-type='title' id=toc-1927>٢٢ - باب اليَمِينِ بَعْدَ العَصْرِ</span>\n٢٦٧٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الحَمِيدِ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ، وَلَا يَنْظُرُ إِلَيْهِمْ وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ رَجُلٌ عَلَى فَضْلِ مَاءٍ بِطَرِيقٍ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ رَجُلًا لَا يُبَايِعُهُ إِلَّا لِلدُّنْيَا، فَإِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ، وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ سَاوَمَ رَجُلًا بِسِلْعَةٍ بَعْدَ العَصْرِ، فَحَلَفَ بِاللهِ لَقَدْ أُعْطِيَ بِهِ كَذَا وَكَذَا، فَأَخَذَهَا\". [انظر: ٢٣٥٨ - مسلم: ١٠٨ - فتح: ٥/ ٢٨٤]\nذكر فيه حديث أبي هريرة: \"ثَلَاثةٌ لَا يُكَلِّمُهُمُ اللهُ .. \".\nوقد سلف في الشرب (^١)، وذِكره فيها اليمين بعد العصر؛ لشهود ملائكة الليل والنهار في هذا الوقت؛ ليرتدع الناس عن الأيمان الكاذبة فيه، فإنه وقت عظيم.\nوقوله: (ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ) يعني: وقتًا دون وقت لمن أنفذ الله عليه الوعيد، وليس على الاستمرار والخلود.\nهذا مذهب أهل السنة، وفيه أنه قد يستحق النوع من العذاب على ذنوب مختلفة، فالمانع لفضل الماء أصغر معصية من المبايع الناكث والحالف الآثم.\n_________\n(^١) سلف برقم (٢٣٥٨) كتاب: المساقاة، باب: إثم من منع ابن السبيل من الماء.","vol":"16","page":639},{"text":"<span data-type='title' id=toc-1928>٢٣ - باب يَحْلِفُ المُدَّعَى عَلَيْهِ حَيْثُمَا وَجَبَتْ عَلَيْهِ اليَمِينُ، وَلَا يُصْرَفُ مِنْ مَوْضِعٍ إِلَى غَيْرِهِ</span>\nقَضَى مَرْوَانُ بِاليَمِينِ عَلَى زَيْدِ بْنِ ثَابِتٍ عَلَى المِنْبَرِ، فَقَالَ:\nأَحْلِفُ لَهُ مَكَانِي. فَجَعَلَ زَيْدٌ يَحْلِفُ، وَأَبَى أَنْ يَحْلِفَ عَلَى المِنْبَرِ، فَجَعَلَ مَرْوَانُ يَعْجَبُ مِنْهُ. وَقَالَ النَّبِيُّ - ﷺ -: \"شَاهِدَاكَ أَوْ يَمِينُهُ\".\nيَخُصَّ مَكَانًا دُونَ مَكَانٍ. [انظر: ٢٣٥٦، ٢٣٥٧]\n\n٢٦٧٣ - حَدَّثَنَا مُوسَى بْن إِسْمَاعِيلَ، حَدَّثَثَا عبد الوَاحِدِ عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنِ ابن مَسْعُودٍ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ حَلَفَ على يَمِينٍ لِيَقْتَطِعَ بِهَا مَالًا لقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\". [انظر: ٢٣٥٦، ٢٣٥٧ - مسلم: ١٣٨ - فتح: ٥/ ٢٨٤]\nثم ساق حديث ابن مسعود أنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ حَلَفَ عَلَى يَمِينٍ لِيَقْتَطِعَ بِهَا مَالًا لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\".\nالشرح:\nالأثر الأول رواه مالك في \"الموطأ\" عن داود بن حصين، سمع أبا غطفان بن طريف المري قال: اختصم زيد بن ثابت وابن مطيع -يعني: عبد الله- إلى مروان في دار فقضى باليمين على زيد على المنبر فقال: احلف له مكاني. قال مروان: لا والله إلا عند مقاطع الحقوق. فجعل زيد يحلف أن حقه لَحَق، ويأبى أن يحلف على المنبر، فجعل مروان يعجب من ذلك قال مالك: لا أرى أن يحلف على المنبر في","vol":"16","page":640},{"text":"أقل من ربع دينار وذلك (ثلاث) (^١) دراهم (^٢).\nوأما الحديث المعلق فقد سلف قريبًا مسندًا (^٣). قال الإسماعيلي: إذا لم يمنع من تغليظها بأن يكون بعد العصر للخبر الذي رواه فكذا لم يمنع من تغليظها بأن تكون عند المنبر؛ لقوله - ﵇ -: \"من حَلَفَ على منبري -أو عند منبري- كاذبًا ولو على قضيب من أراك، وجبت له النار\" (^٤) أو كما قال، وحديث ابن مسعود سلفُ قريبًا.\nواختلف العلماء في هذا الباب، فجملة مذهب مالك فيه، كما قال أبو عمر: إن اليمين لا تكون عند المنبر من كل جامع ولا في الجامع، حيث كان إلا في ربع دينارٍ فصاعدًا، وما دون ذلك حلف فيه في مجلس الحاكم أو حيث شاء من المواضع في السوق أو غيرها، وليس عليه التوجه إلى القبلة.\nوفي رواية ابن الماجشون عنه: يحلف قائمًا مستقبل القبلة، قال: ولا يعرف مالك [اليمين عند] (^٥) المنبر إلا منبر المدينة فقط، ومن أبي أن يحلف عنده فهو كالناكل عن اليمين، ويحلف في أيمان القسامة عند مالك إلى مكة -شرفها الله- كل من كان من عملها يحلف بين الركن والمقام، وكذلك المدينة يحلف عند المنبر.\n_________\n(^١) فوق هذِه الكلمة كتب الناسخ لفظة (كذا) دلالة على أن المصنف كتبها على ذلك في أصله، وأيضًا على مرجوحية الوجه الإعرابي للكلمة، إذ حقها التأنيث.\n(^٢) \"الموطأ\" رواية يحيى ص ٤٥٣ - ٤٥٤.\n(^٣) سلف برقم (٢٣٥٦).\n(^٤) رواه أبو داود (٣٢٤٦)، وابن ماجه (٢٣٢٥)، ومالك في \"الموطأ\" برواية يحيى ٤٥٣، وأحمد ٣/ ٣٤٤، وابن حبان ١٠/ ٢١٠ (٤٣٦٨) من حديث جابر بن عبد الله. وصححه الألباني في \"صحيح الجامع\" (٦٢٠٥).\n(^٥) زيادة يقتضيها السياق من \"الاستذكار\" ٢٢/ ٨٨.","vol":"16","page":641},{"text":"وحكى أبو عبيد أن عمر بن عبد العزيز حمل قومًا اتهمهم بفلسطين إلى الصخرة، فحلفوا عندها، قال: وذهب الشافعي إلى نحو قول مالك، إلا أنه لا يرى اليمين عند منبر المدينة، ولا بين الركن والمقام بمكة إلا في عشرين دينارًا فصاعدًا.\nقال الشافعي: وقد عاب قولنا هذا عائب ترك فيه موضع حجتنا لسنة رسول الله - ﷺ - والآثار بعده عن أصحابه.\nوزعم أن زيد بن ثابت: كان لا يرى اليمين على المنبر، وإنا روينا ذلك عنه وخالفناه إلى قول مروان بغير حجة، قال: وهذا مروان يقول لزيد وهو أحظى أهل زمانه وأرفعهم لديه منزلة: لا والله إلا عند مقاطع الحقوق قال: فما منع زيد بن ثابت (لو يعلم) (^١) أن اليمين على المنبر حق أن يقول: مقاطع الحقوق مجلس الحكم كما قال أبو حنيفة وأصحابه: ما كان زيد ليمتنع أن يقول لمروان ما هو أعظم من هذا حيث قال له: أتحل الربا؟ قال: أعوذ بالله. قال: إن الناس يبتاعون الصكوك قبل أن يقبضوها، فبعث مروان الحرس ينتزعونها من أيدي الناس.\nفإذا كان مروان لا ينكر على زيد هذا، فكيف ينكر عليه في نفسه أن يلزمه اليمين على المنبر؟\nلقد كان زيد من أعظم أهل المدينة في عين مروان، ولكن زيدًا علم أن ما قضى به مروان هو الحق، وكره أن تصبر يمينه عند المنبر. قال الشافعي: وهذا الأمر الذي لا اختلاف فيه عندنا والذي نقل الحديث فيه كأنه تكلف: لاجتماعنا على اليمين عند المنبر (^٢).\n_________\n(^١) في الأصل: لو لم يعلم، وهو خطأ والمثبت هو الصواب كما في \"الاستذكار\" ٢٢/ ٩٠.\n(^٢) \"الأم\" ٧/ ٣٣ - ٣٤ بتصرف.","vol":"16","page":642},{"text":"وقال أبو حنيفة وصاحباه: لا يجب استحلاف أحد عند منبر المدينة ولا بين الركن والمقام في قليل الأشياء ولا في كثيرها ولا في الدماء ولا غيرها، لكن الحكام يحلفون من وجبت عليه اليمن في مجالسهم (^١).\nوإلى هذا القول ذهب البخاري، ونقل ابن بطال عن مالك أنه لا يحلف عند منبر إلا منبر المدينة، واعتبر القطع، واعتبر الشافعي الزكاة، وكذا عند منبر كل مسجد.\nوروى ابن جريج عن عكرمة قال: أبصر عبد الرحمن بن عوف قومًا يحلفون بين المقام والبيت فقال: أعلى دم؟ فقيل: لا. فقال: أفعلى عظيم من المال؟ قال: لا. قال: لقد خشيت أن يتهاون الناس بهذا\nالمقام.\nقال: ومنبر النبي - ﷺ - في التعظيم مثل ذلك؛ لما ورد فيه من الوعيد على من حلف عنده بيمين كاذبة.\nواحتج أبو حنيفة بأنا روينا عن زيد بن ثابت أنه لم يحلف عند المنبر وخالفتموه إلى قول مروان بغير حجة قال: وليس قوله - ﵇ -: \"من حلف على منبري هذا .. \" يوجب أن الاستحلاف لم يجب، واحتج عليه الشافعي فقال: لو يعلم زيد أن اليمين عند المنبر غير سنة لأنكر ذلك على مروان.\nوقال: (والله لا أحلف إلا في مجلسك ..) إلى آخر ما أسلفناه عنه.\nقال ابن بطال: واليمين عند المنبر بمكة والمدينة لا خلاف فيه في قديم ولا حديث، وإن نقل الحديث فيه تكلف لاجتماع السلف عليه، ولقد بلغني أن عمر حلف عند المنبر في خصومة كانت بينه وبين رجل.\n_________\n(^١) \"الاستذكار\" ٢٢/ ٨٧ - ٩٢.","vol":"16","page":643},{"text":"وأن عثمان ردت عليه اليمين عند المنبر فافتدى منها. وقال: أخاف أن توافق قدرًا فيقال: إنه بيمينه.\nقال المهلب: وإنما أمر أن يحلف في أعظم موضع من المسجد؛ ليرتدع أهل الباطل. وهذا مستنبط من قوله تعالى: ﴿تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللهِ﴾ [المائدة: ١٠٦] فاشتراط بعد الصلاة؛ تعظيمًا للوقت وإرهابًا؛ لشهود الملائكة ذلك الوقت، فخصوصية وقت التعظيم كخصوصية موضعه، ألا ترى ما ظهر من تهيب زيد بن ثابت للموضع، فمن هو دون ذلك من أهل المعاصي والخائفين من العقوبات أولى أن يرهبوا المكان العظيم (^١).\nوقال ابن التين: التغليظ بالمكان قاله مالك والشافعي؛ لقوله - ﵇ -: \"من حلف عند منبري هذا على يمين؛ ليقتطع بها مال مسلم .. \" الحديث. ولا حجة فيه؛ لأنه لم يتكلم على موجب ذلك وصفته في الدنيا، وأيضًا فإن مروان قال لزيد: والله ما يحلف إلا عند مقاطع الحقوق. ولم ينكر\nعليه زيد، ولو قال له زيد: ما هذا. على ما خالفه مروان.\nوروي أن مروان قضى على زيد حين نكل عن اليمين عند المنبر، وقاله مالك، قال: فإنما كره زيد يمين الصبر. يعني: اليمين التي يقام صاحبها بحضرة الناس حتى يحلف.\nوقد اختلف في عشر مسائل:\nالأولى: ما الذي يغلظ فيه من الحقوق، وقد سلف عن مالك ربع دينار فأكثر، وعن الشافعي في عشرين دينارًا فأكثر، ونقل القاضي في \"معونته\" عن بعض المتأخرين أنه تُغَلّظ في القليل والكثير (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٦٣ - ٦٥.\n(^٢) \"المعونة\" ٢/ ٤٧٩.","vol":"16","page":644},{"text":"وقال ابن الجلاب: يحلف على أقل من ربع دينار في سائر المساجد.\nالثانية: في حلفه قائمًا، وبه قال مالك فيما حكاه ابن القاسم إلا من به علة، وقال عنه ابن كنانة: لا يلزمه أن يحلف قائمًا (^١).\nالثالثة: قال ابن القاسم: لا يستقبل القبلة. وخالفه مطرف وابن الماجشون (^٢).\nالرابعة: هل يحلف في دبر صلاة وحين اجتماع الناس إذا كان المال كثيرًا. قال ابن القاسم ومطرف وابن الماجشون وأصبغ: ليس ذلك عليه.\nوقال ابن كنانة، عن مالك: يتحرى به الساعات التي يحضر الناس فيها المساجد ويجتمعون للصلاة (^٣).\nالخامسة: في صفة ما يحلف به، فقال مالك: بالله الذي لا إله إلا هو، لا يزيد عليه.\nوقال ابن كنانة عنه: يحلف في ربع دينار فأكثر. يزيد على [ما] (^٤) تقدم عالم الغيب والشهادة الرحمن الرحيم (^٥).\nوقال الشافعي: يزيد: الذي يعلم خائنة الأعين وما تخفي الصدور، الذي يعلم من السر ما يعلم من العلانية (^٦).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ١٥٦.\n(^٢) انظر: \"المدونة\" ٤/ ٧١، و\"النوادر والزيادات\" ٨/ ١٥٦.\n(^٣) انظر: \"النوادر والزيادات\" ٨/ ١٥٦.\n(^٤) زيادة يقتضيها السياق.\n(^٥) انظر: \"النوادر والزيادات\" ٨/ ١٥٢ - ١٥٣.\n(^٦) \"مختصر المزني\" ٥/ ٢٥٥.","vol":"16","page":645},{"text":"وقال سحنون: يحلف بالله وبالمصحف (^١). ذكره عنه الداودي.\nالسادسة: هل تخرج المرأة في ربع دينار؛ ظاهر \"المدونة\" المنع (^٢)، وخالفه ابن حبيب.\nالسابعة: هل يحلف بحضرة المصحف؛ أباه مالك، وألزمه ذلك بعض المكيين في عشرين دينارًا فأكثر (^٣)، وذكر عن ابن المنذر أنه حكى عن الشافعي أنه قال: رأيت مطرفًا بصنعاء يُحلَّف بحضرة المصحف.\nالثامنة: هل تحلف المرأة في أقرب المساجد إليها، قاله سحنون. أو في الجامع، قاله الجماعة (^٤).\nالتاسعة: في صفة يمين أهل الكتاب والمجوس: ففي \"المدونة\": لا يُحلفهم إلا بالله (^٥).\nوقال مطرف وابن الماجشون: يحلفون كالمسلمين (^٦).\nوروى الواقدي، عن مالك: يحلف اليهودي بالله الذي أنزل التوراة على موسى، والنصراني بالله الذي أنزل الإنجيل على عيسى، وقاله الشافعي (^٧).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ١٥٤.\n(^٢) انظر: \"المدونة\" ٤/ ٧١.\n(^٣) انظر: \"النوادر والزيادات\" ٨/ ١٥٤ - ١٥٥.\n(^٤) السابق ٨/ ١٥٧.\n(^٥) \"المدونة\" ٤/ ٧٢.\n(^٦) انظر: \"النوادر والزيادات\" ٨/ ١٥٣.\n(^٧) \"الأم\" ٧/ ٣٢.","vol":"16","page":646},{"text":"وقال ابن شعبان: كان بعض أصحابنا يحلف اليهود: لا والذي على العرش استوى قال: وهو حسن.\nوقال شريح: يجعل الإنجيل على مذبح النصراني إذا استحلفه (^١)، وفي السبت قولان: نعم. وقيل: لا. بخلاف النصراني يوم الأحد.\nالعاشرة: تغلظ بالموضع خلافًا لأبي حنيفة.\n_________\n(^١) لم أقف عليه من قول شريح، بل من قول كعب بن سوار كما في \"مصنف عبد الرزاق\" ٦/ ١٣٠ (١٠٢٣٥)، ٨/ ٣٦١ (١٥٥٤٣).","vol":"16","page":647},{"text":"<span data-type='title' id=toc-1929>٢٤ - باب إِذَا تَسَارَعَ قَوْمٌ فِي اليَمِينِ</span>\n٢٦٧٤ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ النَّبِيَّ - ﷺ - عَرَضَ عَلَى قَوْمٍ اليَمِينَ فَأَسْرَعُوا، فَأَمَرَ أَنْ يُسْهَمَ بَيْنَهُمْ فِي اليَمِينِ أَيُّهُمْ يَحْلِفُ. [فتح: ٥/ ٢٨٥]\nذكر فيه حديث أبي هريرة أَنَّ النَّبِيَّ - ﷺ - عرَضَ عَلَى قَوْمٍ اليَمِينَ فَأَسْرَعُوا، فَأَمَرَ أَنْ يُسْهَمَ بَيْنَهُمْ فِي اليَمِينِ أَيُّهُمْ يَحْلِفُ.\nهذا الحديث لما رواه أبو نعيم عن أبي أحمد: ثنا ابن شيرويه، ثنا إسحاق، ثنا عبد الرزاق. وذكره بلفظ البخاري قال: وهم شيخنا في لفظ الحديث، والذي حدثهم ابن شيرويه عن إسحاق يخالف هذا الحديث، فإني رأيت في أصل كتاب إسحاق إذا أكره اثنان على اليمين فاستحباها فليستهما عليه.\nوعند أبي داود من حديث قتادة، عن خلاس، عن أبي رافع، عن أبي هريرة. وفيه: فقال - ﷺ -: \"استهما على اليمين ما كان، أحبا ذلك أو كرها\".\nوفي حديث معمر، عن همام: \"إذا كره الاثنان اليمين أو استحباها فيستهمان عليها\".\nوفي لفظ: \"إذا أكره الاثنان على اليمين\".\nوفي لفظ: اختصما في دابة وليست لهما تباريا فأمرهما أن يستهما على اليمين (^١).\n_________\n(^١) \"سنن أبي داود\" (٣٦١٦، ٣٦١٧، ٣٦١٨).","vol":"16","page":648},{"text":"وللنسائي من حديث قتادة عن خلاس أن رجلين تداريا في بيع وليس بينهما بينة، وفي حديث معمر، عن همام: عرض على قوم اليمين فأسرع الفريقان جميعًا على اليمين، وأمر بأن يسهم بينهم في اليمين أيهم يحلف (^١)، وللإسماعيلي من حديث الحسن بن يحيى وغيره، عن عبد الرزاق: إذا أكره الاثنان على اليمين فاستحباها أقرع بينهما.\nوفي لفظ: إذا أكره الاثنان على اليمين أو استحباها فليستهما عليها (^٢).\nقال الإسماعيلي: الصحيح: أو استحباها.\nقال الخطابي: إنما يقول هذا إذا تساوت درجاتهم في أسباب الاستحقاق، مثل أن يكون الشيء في يد اثنين كل واحد منهما يدعيه كله، فيريد أحدهما أن يحلف عليه ويستحقه، ويريد الآخر مثل ذلك، فيقرع بينهما، فمن خرجت له القرعة حلف واستحقه (^٣).\nوقال الداودي: في حديث آخر: أقرع بينهم أيهم يحلف أولًا.\nوهذا حديث لم يؤت فيه على جميع القصة؛ لأن الناس إنما يأبى بعضهم أن يحلف، أو كان المحفوظ أنه إنما أمر باليمين أحدهم، فلعل هذا كان الحكم قبل أن يؤمر بالشاهد ويمين المدعى عليه قال: والحديث مشكل المعنى.\nوقول أبي سليمان فيمن يتداعيان شيئًا فيقرعان أيهما يحلف ويستحقه جميعه.\n_________\n(^١) \"السنن الكبرى\" ٣/ ٤٨٧ (٦٠٠٠، ٦٠٠١).\n(^٢) سبق تخريجه.\n(^٣) \"أعلام الحديث\" ٢/ ١٣١٢.","vol":"16","page":649},{"text":"قال ابن التين: ليس هذا الحكم، وإنما هو أن يتحالفا ويقسماه نصفين، إن ادعى كل واحدٍ منهما جميعه.\nوقال ابن بطال: إنما كره الشارع تسارعهم في اليمين -والله أعلم- لئلا تقع أيمانهم معًا؛ فلا يستوفي الذي له الحق أيمانهم، على معنى دعواه، ومن حقه أن يستوفي يمين كل واحد منهم على حدته، وإذا استوى قومٌ في حقٍ من الحقوق لم يبدأ أحدٌ منهم قبل صاحبه في أخذ ما يأخذ أو دفع ما يدفع عن نفسه إلا بالقرعة، والقرعة سنة في مثل هذا؛ ألا ترى أنه - ﵇ - أقرع بين نسائه عند سفره، وكن قد استوين في الحرمة والعصمة، ولم تكن واحدة أولى بالسفر من صاحبتها (^١).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٦٦.","vol":"16","page":650},{"text":"<span data-type='title' id=toc-1930>٢٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧]\n٢٦٧٥ </span>- حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا العَوَّامُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ أَبُو إِسْمَاعِيلَ السَّكْسَكِيُّ، سَمِعَ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى ﵄ يَقُولُ: أَقَامَ رَجُلٌ سِلْعَتَهُ فَحَلَفَ بِاللهِ لَقَدْ أُعْطِىَ بِهَا مَا لَمْ يُعْطَهَا، فَنَزَلَتْ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ وَقَالَ ابْنُ أَبِي أَوْفَى: النَّاجِشُ آكِلُ رِبًا خَائِنٌ. [انظر: ٢٠٨٨ - فتح: ٥/ ٢٨٦]\n٢٦٧٦، ٢٦٧٧ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ حَلَفَ عَلَى يَمِينٍ كَاذِبًا لِيَقْتَطِعَ مَالَ رَجُلٍ -أَوْ قَالَ: أَخِيهِ- لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\". وَأَنْزَلَ اللهُ [- ﷿-] تَصْدِيقَ ذَلِكَ فِي القُرْآنِ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ الآيَةَ.\nفَلَقِيَنِي الأَشْعَثُ فَقَالَ: مَا حَدَّثَكُمْ عَبْدُ اللهِ اليَوْمَ؟ قُلْتُ: كَذَا وَكَذَا. قَالَ: فِيَّ أُنْزِلَتْ. [انظر: ٢٣٥٦، ٢٣٥٧ - مسلم: ١٣٨ - فتح: ٥/ ٢٨٦]\nذكر فيه حديث عَبْدِ اللهِ بْن أَبِي أَوْفَى: أَقَامَ رَجُلٌ سِلْعَتَهُ فَحَلَفَ باللهِ لَقَدْ أَعْطى بِهَا مَا لَمْ يُعْطَهَا، فَنَزَلَتْ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ وَقَالَ ابن أَبِي أَوْفَى (^١): النَّاجِشُ آكِلُ رِبًا خَائِنٌ.\nثم ذكر حديث عبد الله هو ابن مسعود السالف في البيوع (^٢).\n_________\n(^١) فوق كلمة (قال) كتب الناسخ لفظه (معلق) وأردفها في الهامش حاشية نصها: هذا التعليق عن ابن أبي أوفى ذكره البخاري أيضًا في (…) بسنده المصنف به.\n(^٢) بل سلف في المساقاة برقم (٢٣٥٦ - ٢٣٥٧)، في الخصومات (٢٤١٦)، الرهن (٢٥١٥).","vol":"16","page":651},{"text":"وقوله فيه: حَدَّثَنِي إِسْحَاقُ، ثنا يَزِيدُ بْنُ هَارُونَ، قال الجياني: لم أجد إسحاق هذا منسوبًا لأحدٍ من شيوخنا.\nوقد صرح البخاري بنسبه في باب شهود الملائكة بدرًا (^١)، فقال: أخبرنا إِسْحَاقُ بن مَنْصور: أنا يَزِيدُ بْنُ هَارُونَ (^٢).\nوأما أبو نعيم الحافظ فقال في \"مستخرجه\": حدثنا أبو أحمد: ثنا عبد الله بن محمد -هو ابن شيرويه-: أنا إسحاق بن إبراهيم: أنا يزيد ابن هارون.\nفذكر الحديث ثم قال: رواه -يعني: البخاري- عن إسحاق، عن يزيد بن هارون.\nوحقيقة النجش في قول ابن أبي أوفى: أن يزيد في اليمين؛ لا لرغبة بل ليخدع غيره، وأصله: الخَتْل أو الإطراء والمدح، أو التنفير: من تنفير الوحش إلى موضع آخر.\nوالأصح عندنا أنه لا خيار فيه (^٣).\nوقال ابن التين: يفسخ خلافًا لأبي حنيفة والشافعي.\n_________\n(^١) كتب ناسخ الأصل فوق هذِه الجملة: أي في هذا الكتاب، وهو في الحديث الأول.\n(^٢) \"تقييد المهمل\" ٣/ ٩٧٨.\n(^٣) انظر: \"البيان\" ٥/ ٣٤٦، \"روضة الطالبين\" ٣/ ٤١٤.","vol":"16","page":652},{"text":"<span data-type='title' id=toc-1931>٢٦ - باب كَيْفَ يُسْتَحْلَفُ</span>؟\nوَقَوْلُ اللهِ: ﴿ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا﴾ [النساء: ٦٢]، ﴿وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنْكُمْ﴾ [التوبة: ٥٦]، ﴿يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ﴾ [التوبة: ٦٢]، ﴿فَيُقْسِمَانِ بِاللهِ لَشَهَادَتُنَا﴾ [المائدة: ١٠٧]، يُقَالُ: بِاللهِ، وَتَاللهِ، وَوَاللهِ. وَقَالَ النَّبِيُّ - ﷺ -: \"وَرَجُلٌ حَلَفَ بِاللهِ كَاذِبًا بَعْدَ العَصْرِ\" [انظر: ٢٣٥٨].\n\n٢٦٧٨ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَمِّهِ أَبِي سُهَيْلٍ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ طَلْحَةَ بْنَ عُبَيْدِ اللهِ يَقُولُ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَإِذَا هُوَ يَسْأَلُهُ عَنِ الإِسْلَامِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"خَمْسُ صَلَوَاتٍ فِي اليَوْمِ وَاللَّيْلَةِ\". فَقَالَ هَلْ عَلَىَّ غَيْرُهَا؟ قَالَ: \"لَا، إِلَّا أَنْ تَطَّوَّعَ\". فَقَالَ رَسُولُ اللهِ - ﷺ -: \"وَصِيَامُ رَمَضَانَ\". قَالَ: هَلْ عَلَيَّ غَيْرُهُ؟ قَالَ: \"لَا، إِلَّا أَنْ تَطَّوَّعَ\". قَالَ: وَذَكَرَ لَهُ رَسُولُ اللهِ - ﷺ - الزَّكَاةَ. قَالَ: هَلْ عَلَيَّ غَيْرُهَا؟ قَالَ: \"لَا، إِلَّا أَنْ تَطَّوَّعَ\". فَأَدْبَرَ الرَّجُلُ وَهْوَ يَقُولُ: وَاللهِ لَا أَزِيدُ عَلَى هَذَا وَلَا أَنْقُصُ. قَالَ رَسُولُ اللهِ - ﷺ -: \"أَفْلَحَ إِنْ صَدَقَ\" [انظر: ٤٦ - مسلم: ١١ - فتح: ٥/ ٢٨٧]\n\n٢٦٧٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ قَالَ: ذَكَرَ نَافِعٌ، عَنْ عَبْدِ اللهِ ﵁ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاللهِ أَوْ لِيَصْمُتْ\".\n[٣٨٣٦، ٦١٠٨، ٦٦٤٦، ٦٦٤٧، ٦٦٤٨ - مسلم: ١٦٤٦ - فتح: ٥/ ٢٨٧]\nوقد سلف مسندًا (^١) ولا يحلف بغير الله، ثم ساق حديث طلحة بن عُبيد الله، وفي آخره: \"أَفْلَحَ إِنْ صَدَقَ\" وقد سلف.\n_________\n(^١) سلف برقم (٢٣٦٩) كتاب: المساقاة، باب: من رأى أن صاحب الحوض … ولفظه: \"ورجل حلف على يمين كاذبة بعد العصر\".","vol":"16","page":653},{"text":"وحديث جويرية قال: ذَكَرَ نَافِعٌ، عَنْ عَبْدِ اللهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ كانَ حَالِفًا فَلْيَحْلِفْ باللهِ أَوْ لِيَصْمُتْ\".\nاختلف العلماء في كيفية اليمين التي يجب أن يحلف بها، وقد أسلفناه قريبًا، ونقل ابن المنذر عن طائفة أنه لا يزيد على أن يحلف بالله.\nوعن مالك: يحلف بالله الذي لا إله إلا هو، ماله عنده حق وما ادَّعَيْتَ عليَّ إلا باطلًا.\nوعن الكوفي: يحلف بالله الذي لا إله إلا هو، فإن اتهمه القاضي غلظ عليه اليمين، فيحلف بالله الذي لا إله إلا هو عالم الغيب والشهادة الرحمن الرحيم، الذي يعلم من السر ما يعلم من العلانية، الذي يعلم خائنة الأعين وما تخفي الصدور.\nقال ابن المنذر: وبأي ذلك استحلفه الحاكم يجزئ (^١).\nوكل ما أورده البخاري من آيات القرآن ومن الأحاديث في هذا الباب حجة لمن اقتصر على الحلف بالله ولم يزد عليه قال عثمان لابن عمر: يحلف بالله لقد بعته وما تعلم به داء (^٢).\nوأجمعوا أنه لا ينبغي للحاكم أن يستحلف بالطلاق أو العتاق أو الحج أو المصحف، كما حكاه ابن بطال (^٣).\nوقوله: (\"من كان حالفًا فليحلف بالله أو ليصمت\") دالٌّ على المنع من الحلف بغير الله.\n_________\n(^١) \"الإشراف\" ٣/ ١٥٤.\n(^٢) \"الموطأ\" رواية يحيى ص ٣٧٩، وعبد الرزاق ٨/ ١٦٣ (١٤٢٢) من طريقه.\n(^٣) \"شرح ابن بطال\" ٨/ ٦٨.","vol":"16","page":654},{"text":"ولا شك في انعقاد اليمين باسم الذات والصفات العليَّة، وألْحَقَ أحْمَدُ بالله رسوله (^١). وفي غيرهما ممنوع، وهل هو منع تحريم أو تنزيه؟ ولا شك في التحريم فيما إذا حلف بالأنصاب والأزلام واللات والعزى، فإن قصد تعظيمها فكفر.\nوفيه أربعة أدلة على عدم الوتر:\nأحدها: أن سؤاله عن الإسلام يقتضي السؤال عما يجب عليه فقال: \"خمس صلوات\"\nثانيها: أن الأعرابي أعاد السؤال بلفظٍ أعم من الأول فقال: هل عليَّ غيرها؟ فقال: \"لا\" ولو كان واجبًا لذكره.\nثالثها: إخباره بأن ما زاد على ذلك تطوع.\nرابعها: يمين الأعرابي، وقوله: \"أَفْلَحَ إِنْ صَدَقَ\". وقد تقدم.\n_________\n(^١) انظر: \"المغني\" ١٣/ ٤٧٢، وفيه: روي عنه أنه قال: إذا حلف بحق رسول الله - ﷺ - فحَنِثَ فعليه الكفارة. اهـ.\nقلت: الإمام أحمد يوجب الكفارة على من حلف بالرسول ولا يوجبها على من حلف بغيره، لا كما يُتَوَهَّم من كلام المصنف أنه يجيز الحلف بالرسول - ﷺ -. والله أعلم.","vol":"16","page":655},{"text":"<span data-type='title' id=toc-1932>٢٧ - باب مَنْ أَقَامَ البَيِّنَةَ بَعْدَ اليَمِينِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"لَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ\" [انظر: ٢٤٥٨] وَقَالَ طَاوُسٌ وَإِبْرَاهِيمُ وَشُرَيْحٌ: البَيِّنَةُ العَادِلَةُ أَحَقُّ مِنَ اليَمِينِ الفَاجِرَةِ.\n\n٢٦٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ، عَنْ أُمِّ سَلَمَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ أَخِيهِ شَيْئًا بِقَوْلِهِ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، فَلَا يَأْخُذْهَا\". [انظر: ٢٤٥٨ - مسلم: ١٧١٣ - فتح: ٥/ ٢٨٨]\nثم ساق حديث أم سلمة: \"إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ .. \" إلى آخرِه.\nالشرح:\nالتعليق الأول هو حديث أم سلمة، الذي أسنده بعد، وقد سلف أيضًا في المظالم (^١).\nوأثر شريح أنبأنا به غير واحد عن الفخر بن البخاري: أنا ابن طبرزد: أنا ابن الأنماطي: أنا الصريفيني عبد الله بن محمد، أنا ابن خبابة: أنا البغوي: أنا علي بن الجعد: أنا شريك، عن عاصم، عن محمد بن سيرين، عن شريح قال: من ادعى قضائي فهو عليه حتى يأتي ببينة؛ الحق أحق من قضائي، الحق أحق من يمين فاجرة.\nوأنكر الإسماعيلي دخول حديث أم سلمة هنا. وبينه ابن المنير حيث قال: لم يجعل - ﵇ - اليمين الكاذبة مفيدة حلًّا ولا قطعًا بحق المحق، بل نهاه بعد يمينه عن القبض وساوى بين حالتيه بعد اليمين وقبلها في\n_________\n(^١) سلف برقم (٢٤٥٨) باب: إثم من خاصم في باطل وهو يعلم.","vol":"16","page":656},{"text":"التحريم، فيؤذن ذلك ببقاء حق صاحب الحق على ما كان عليه، فإذا ظفر في حقه ببينة فهو باقٍ على القيام، ما لم يسقط أصل حقه من ذمته مقتطعة [باليمين] (^١).\nوقد اختلف العلماء في هذِه المسألة: فذهب جمهورهم إلى أنه إذا استحلف المدعى عليه ثم أقام بينة قبلت بينته، وقضي له بها على ما ذكره البخاري عن شريح وطاوس والنخعي، وهو قول الثوري والكوفيين والليث والشافعي وأحمد وإسحاق (^٢).\nوقال مالك في \"المدونة\": إن استحلفه ولا علم له بالبينة ثم علم بها قضي له بها، وإن استحلفه ورضي بيمينه تاركًا للبينة وهي حاضرة أو غائبة، فلا حق له إذا شهدت له، قاله مطرف وابن الماجشون (^٣)، وقال ابن أبي ليلى: لا تقبل بينته بعد استحلاف المدعى عليه (^٤). وبه قال أبو عبيد وأهل الظاهر، وذكر أبو عبيد في كتاب \"القضاء\" قول شريح السالف، ثم ذكر من طريق منقطعة عنه أنه أجاز الشهادة بعد الجحود، أو قال: بعد الشهود.\nقال عبد الرحمن: -يعني: ابن مهدي- فسره سفيان أنه الرجل يدعى عليه المال فيجحد ويحلف فيقيم الطالب البينة عليه بحقه، ثم يقيم المطلوب البينة بعد ذلك، يقتضي ذلك الحق منه، فأجاز شريح بينة المطلوب على الطالب. قال سفيان: وكان ابن أبي ليلى لا يجيز هذا ويرد الشهادة ويقول: قد أكذبهم حين أقاموا الشهادة بعد الجحود.\n_________\n(^١) \"المتواري\" ص ٣١١، وما بين المعكوفتين زيادة يقتضيها السياق من \"المتواري\".\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٦٨.\n(^٣) انظر: \"المدونة\" ٤/ ٩١، \"النوادر والزيادات\" ٨/ ١٧٠.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٦٨.","vol":"16","page":657},{"text":"قال أبو عبيد: وكان ابن عيينة يفسره على معنى الحديث الأول: البينة العادلة أحق من اليمين الفاجرة، وهو أشبه عندي بتأويل الحديث من القول الآخر.\nفإن كان كما قال ابن عيينة فإنه حكم قد اختلف فيه أهل الحجاز والعراق، فقال مالك وأهل المدينة: لا يقيمها إلا أن يعلمها ثم عَلَّمَها.\nوهو قول ابن أبي ليلى، فأما غيره من أهل العراق فيقبلون البينة، ويتبعون فيه قول شريح الذي ذكرناه، وحكي عن مالك أيضًا.\nوهذا قول عندي محمول على غير تأويله؛ لأن شريحًا لم يقل: أحق من اليمين فقط، إنما قيد الفاجرة خاصة، وليس في إقامة البينة بعد اليمين دليل فجورها؛ لأن الحق قد يكون للرجل على صاحبه بالبينة ثم يخرج إليه منه، وهم غيب عنه لا يشعرون بذلك، فيكونون إذا أقاموها قد شهدوا بحق فيكون المطلوب حالفًا على حق، وليس يعلم فجور اليمين إلا أن تقوم بينة على إقرار المطلوب بذلك الحق بعينه وإكذابه به تفسير بعد أن حلف بها، فالآن حين صح فجورها وجازت عليه الشهادة، وإياه أراد شريح فيما نرى بالمقالة السالفة، فالأمر عندي على هذا أنه لا بينة بعد اليمين ثم برهن له.\nثم إنهم جعلوا إباء اليمين إقرارًا، ولم يجعلوا أداءها براءة، وما أعلم ذا القول إلا حجة لمن ذهب إلى أن النكول لا يثبت حقًّا، وهو قول شنيع وينبغي أن يخبره في ذلك بين الصبر إلى حضورها أو يحلفه حالًا ولا يقبلها بعد، فيكون هو المختار لنفسه.\nوأما الذي فسره ابن عيينة عن شريح، وخلاف ابن أبي ليلى إياه، فإنا نأخذ بهما معًا، وبه يأخذ أهل العراق.","vol":"16","page":658},{"text":"وروى ابن أبي ليلى عن الحكم، عن حنش أن عليًّا كان يرى الحلف مع البينة (^١). قال البيهقي: وكذا رواه ابن أبي ليلى (^٢).\nوقد روينا من وجه آخر عن حنش، عن علي أنه إنما رآه عند تعارض البينتين. وروى سعيد بن منصور، عن ابن سيرين وأبي مالك الأشجعي أن شريحًا استحلف بعد قيام البينة. وعن عبد الله بن عتبة مثل ذلك (^٣).\nواحتج لابن أبي ليلى بأن الشارع لما حكم بالبينة على المدعي واليمين على المنكر، كان المدعي لا يستحق المال بدعواه، والمنكر لا يبرأ من حق المدعي بجحوده، فإذا أقام المدعي البينة أخذ المال، وإذا حلف المدعى عليه برئ فلا سبيل إليه.\nواحتج الأولون بقوله - ﷺ -: \"فَمَنْ قَضَيْتُ لَهُ من حَقِّ أَخِيهِ شَيْئًا، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ\". فدل أن يمين المدعى عليه لا تسقط الحق، وقطعه لا يوجب له ملكه فهو كقاطع الطريق لا يملك ما قطعه؛ ألا ترى أنه - ﵇ - قد نهاه عن أخذه بقوله: \"فَلَا يَأْخُذْه\".\nوذكر ابن حبيب عن عمر أنه تخاصم إليه يهودي ورجل من المسلمين. فقال عمر: بينتك؟ فقال: ما يحضرني اليوم فأحلف عمر المدعى عليه، ثم أتى اليهودي بعد ذلك بالبينة فقضى له عمر ببينته وقال: البينة العادلة خير من اليمين الفاجرة (^٤).\nوعن ابن الماجشون: القضاء بها وإن كان عالمًا بها على قول عمر.\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٤/ ٥٥٢ (٢٣٠٥٠).\n(^٢) \"السنن الكبرى\" ٤٠/ ٢٦١.\n(^٣) رواه ابن أبي شيبة ٤/ ٥٥٢ (٢٣٠٥٤).\n(^٤) ذكره ابن أبي زيد في \"النوادر والزيادات\" ٨/ ١٦٩ وعزاه لكتاب ابن سحنون من رواية ابن وهب.","vol":"16","page":659},{"text":"وقد اختلف عن مالك إذا أقام الطالب شاهدًا واحدا، وأبى أن يحلف معه فحلف المطلوب، ثم وجد الطالب شاهدا آخر، هل نضيفه إلى الشاهد الأول أم لا؟ ففي إضافته إلى الأول قولان عن مالك والمنع قول ابن القاسم (^١).\nوقال ابن التين: قول طاوس ومن بعده يحتمل أن يكون ممن لم يعلم ببينته، وقد اختلف قول مالك إذا كان عالمًا بها قادرًا عليها، فحلفه، تم أراد إقامتها.\nوبالمنع قال ابن القاسم وصاحب \"التلقين\"، وبالجواز قال ابن وهب وأشهب.\nومعنى: ألحن -في الحديث-: أفطن، واللحن محرك: الفطنة، يقال: لحن -بكسر الحاء- إذا فطن (^٢). وقيل: أنطق، وبسكونها إزالة الإعراب عن جهته.\nوقوله: (\"فإنما أقطع له قطعة من النار\") دال أن حكم الحاكم لا يُحِلُّ حرامًا ولا يُحَرِّمُ حلالًا، كما سلف. وسواء فيه المال وغيره من الحقوق، وقد اتفق العلماء على تحريم ذلك في الأموال، وقال أبو حنيفة: حكمه في الطلاق والنكاح والنسب يحتمل الأمور عما هي عليه في الباب بخلاف الأموال (^٣).\nوفيه: أن القاضي يحكم بعلمه، وهو مذهب عبد الملك وسحنون (^٤)، والشافعي يقول: يحكم به إلا في الحدود (^٥).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٤١٧.\n(^٢) انظر: \"لسان العرب\" ١٣/ ٣٨٢، مادة: (لحن).\n(^٣) انظر: \"مختصر الطحاوي\" ص ٣٥٠.\n(^٤) انظر: \"المنتقى\" ٥/ ١٨٦.\n(^٥) \"الأم\" ٦/ ٢٢٣.","vol":"16","page":660},{"text":"وقال أبو حنيفة: يحكم بعلمه فيما علمه بعد القضاء من حقوق الآدميين، ولا يحكم فيما علمه قبله (^١).\nوقال مالك: لا يحكم بعلمه مطلقًا (^٢).\nوتبويب البخاري بمن أقام البينة بعد اليمين، يدل أن هذا الحكم إنما يكون مع يمين المدعي، بإقامة البينة بعده يبطل الحكم الظاهر.\nقال ابن التين: وقد وقع لبعض أصحابنا مراعاة حكم الحاكم، فقال: لو أقر الولد بولد آخر فلم يدفع إليه شيئًا؛ حتى أقر بثانٍ لزمه للأول نصف ما بيده، وإن دفعه إليه بحكم لم يضمن الثاني شيئًا، ودفع إليه ثلث ما بيده وهو سدس الجميع. وإن دفع إليه بغير حكم غرم للثاني تمام حقه، وهو ثلث جميع المال، والمذهب أنه إن كان عالمًا بالباقي ضمن له ما أتلف عليه، وإلا لم يضمن له ودفع له ثلث ما بيده (^٣).\nوقال أشهب: يضمن له، سواء علم أو لم يعلم، دفع بحكم أم لا.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٦٩.\n(^٢) انظر: \"المنتقى\" ٥/ ١٨٥ - ١٨٦.\n(^٣) انظر: \"عقد الجواهر الثمينة\" ٢/ ٨٤٩.","vol":"16","page":661},{"text":"<span data-type='title' id=toc-1933>٢٨ - باب مَنْ أَمَرَ بِإِنْجَازِ الوَعْدِ</span>\nوَفَعَلَهُ الحَسَنُ، وَذَكَرَ إِسْمَاعِيلَ: ﴿إِنَّهُ كَانَ صَادِقَ الوَعْدِ﴾ [مريم: ٥٤]. وَقَضَى ابْنُ الأَشْوَعِ يعني: سعيد بن عمرو بن الأشوع- بالوَعد، وَذَكَرَ ذَلِكَ عَنْ سَمُرَةَ. وَقَالَ المِسْوَرُ بْنُ مَخْرَمَةَ: سَمِعْتُ النَّبِيَّ - ﷺ -، وَذَكَرَ صِهْرًا لَهُ فقَالَ: \"وَعَدَنِي فَوَفَى لِي\". [انظر: ٣١١٠]. قَالَ أَبُو عَبْدِ اللهِ: وَرَأَيْتُ إِسْحَاقَ بْنَ إِبْرَاهِيمَ يَحْتَجُّ بِحَدِيثِ ابْنِ أَشْوَعَ.\n\n٢٦٨١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ ﵄ أَخْبَرَهُ قَالَ: أَخْبَرَنِي أَبُو سُفْيَانَ، أَنَّ هِرَقْلَ قَالَ: سَأَلْتُكَ: مَاذَا يَأْمُرُكُمْ؟ فَزَعَمْتَ أَنَّهُ أَمَرَكُمْ بِالصَّلَاةِ، وَالصِّدْقِ، وَالعَفَافِ، وَالوَفَاءِ بِالعَهْدِ، وَأَدَاءِ الأَمَانَةِ. قَالَ: وَهَذِهِ صِفَةُ نَبِىٍّ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح: ١٥/ ٢٨٩]\n\n٢٦٨٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ نَافِعِ بْنِ مَالِكِ بْنِ أَبِي عَامِرٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"آيَةُ المُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا اؤْتُمِنَ خَانَ، وَإِذَا وَعَدَ أَخَلَفَ\". [انظر: ٣٣ - مسلم: ٥٩ - فتح: ٥/ ٢٨٩]\n\n٢٦٨٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵃ قَالَ: لَمَّا مَاتَ النَّبِيُّ - ﷺ - جَاءَ أَبَا بَكْرٍ مَالٌ مِنْ قِبَلِ العَلَاءِ بْنِ الحَضْرَمِيِّ، فَقَالَ أَبُو بَكْرٍ: مَنْ كَانَ لَهُ عَلَى النَّبِيِّ - ﷺ - دَيْنٌ، أَوْ كَانَتْ لَهُ قِبَلَهُ عِدَةٌ، فَلْيَأْتِنَا. قَالَ جَابِرٌ: فَقُلْتُ: وَعَدَنِي رَسُولُ اللهِ - ﷺ - أَنْ يُعْطِيَنِي هَكَذَا وَهَكَذَا وَهَكَذَا، فَبَسَطَ يَدَيْهِ ثَلَاثَ مَرَّاتٍ، قَالَ جَابِرٌ: فَعَدَّ فِي يَدِي خَمْسَمِائَةٍ، ثُمَّ خَمْسَمِائَةٍ، ثُمَّ خَمْسَمِائَةٍ. [انظر: ٢٢٩٦ - مسلم: ٢٣١٤ - فتح: ٥/ ٢٨٩]","vol":"16","page":662},{"text":"٢٦٨٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أَخْبَرَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مَرْوَانُ بْنُ شُجَاعٍ، عَنْ سَالِمٍ الأَفْطَسِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: سَأَلَنِي يَهُودِيٌّ مِنْ أَهْلِ الحِيرَةِ: أَيَّ الأَجَلَيْنِ قَضَى مُوسَى؟ قُلْتُ: لَا أَدْرِي حَتَّى أَقْدَمَ عَلَى حَبْرِ العَرَبِ فَأَسْأَلَهُ، فَقَدِمْتُ فَسَأَلْتُ ابْنَ عَبَّاسٍ، فَقَالَ: قَضَى أَكْثَرَهُمَا وَأَطْيَبَهُمَا، إِنَّ رَسُولَ اللهِ - ﷺ - إِذَا قَالَ فَعَلَ. [فتح: ٥/ ٢٨٩]\nوهذا يأتي في الخمس، في فضل الأنصار مسندًا من حديث علي بن حسين عنه.\nثم ذكر أحاديث سلفت: حديث هرقل والوفاء بالعهد.\nوحديث أبي هريرة: \"آيَةُ المُنَافِقِ: وَإِذَا وَعَدَ أَخَلَفَ\".\nوحديث جابر في وفاء الصديق عدة رسول الله - ﷺ - من مال البحرين.\nثم ذكر فيه حديث سعيد بن جبير قال: سَأَلَنِي يَهُودِيٌّ مِنْ أَهْلِ الحِيرَةِ: أَيَّ الأَجَلَيْنِ قَضَى مُوسَى؟ قُلْتُ: لَا أَدْرِي حَتَّى أَقْدَمَ على حَبْرِ العَرَب فَأَسْأَلَهُ، فَقَدِمْتُ فَسَأَلْتُ ابن عَبَّاسٍ، فَقَالَ: قَضَى أَكْثَرَهُمَا وَأَطْيَبَهُمَا، إِنَّ رَسُولَ اللهِ - ﷺ - إِذَا قَالَ فَعَلَ.\nوقد أسلفنا الكلام في العدة في أثناء الهبة في باب: إذا وهب هبة أو وعد ثم مات قبل أن تصل إليه. قال المهلب وغيره: إنجاز الوعد مندوب إليه مأمور به وليس بواجب فرضًا، والدليل على ذلك اتفاق الجميع على أن من وعد بشيء لم يضارب به مع الغرماء، ولا خلاف أن ذلك مستحسن، وقد أثنى الله تعالى على من صدق وعده، وَوَفّى بنذره، وذلك من مكارم الأخلاق، ولما كان الشارع أولى الناس بها وأبدرهم إليها أدى ذلك عنه خليفته الصديق وقام فيه مقامه، ولم يسأل جابرًا البينة على ما ادعاه على رسول الله - ﷺ - من العدة؛ لأنه","vol":"16","page":663},{"text":"لم يكن شيئًا ادعاه جابر في ذمة رسول الله - ﷺ -، وإنما ادعى شيئًا في بيت المال والفيء، وذلك موكول إلى اجتهاد الإمام.\nوفيه: جواز هبة المجهول، وهو مشهور مذهب مالك (^١).\nوابن أشوع (خ. م. ت) هو سعيد بن عمرو بن أشوع -كما قدمناه- الهمداني الكوفي قاضيها مات في ولاية خالد بن عبد الله القسري علي العراق، وكانت ولايته سنة خمس ومائة إلى أن عزل عنها في\nسنة عشرين ومائة (^٢).\nوالحيرة في حديث سعيد بن جبير بكسر الحاء وسكون الياء.\nوحبر العرب هنا يريد به ابن عباس، وهو بالفتح، وهو ما اقتصر عليه ثعلب. وقيل: بالكسر، وأنكره أبو الهيثم. وقال القتبي: لست أدري لِمَ اختار أبو عبيد الكسر، قال: والقائل على أنه بالفتح قولهم: كعب الأحبار (^٣). أي: عالم العلماء. واحتج بعضهم للكسر بأن جمعه أحبار على وزن أفعال إلا في أحرف معدودة ليس هذا منها، مثل نصر وأنصار وفرخ وأفراخ.\nقال صاحب \"العين\": وهو العالم من علماء الديانة، مسلمًا كان أو ذميًّا، بعد أن يكون كتابيًّا (^٤). والجمع: أحبار.\nوذكر المطرز عن ثعلب أنه يقال للعالم بالوجهين، وقال المبرد في \"اشتقاقه\" عن (التوزي الفراء) (^٥): لم سمي المداد حبرًا؟ قال: يقال\n_________\n(^١) انظر: \"بداية المجتهد\" ٤/ ١٥٣٦.\n(^٢) انظر ترجمته في \"طبقات ابن سعد\" ٦/ ٣٢٧، \"تهذيب الكمال\" ١١/ ١٥ - ١٧.\n(^٣) \"غريب الحديث\" ١/ ٦٠.\n(^٤) \"العين\" ٣/ ٢١٨.\n(^٥) كذا في الأصل، وصوابه: عن الفراء.","vol":"16","page":664},{"text":"للعالم: حبر بالفتح والكسر، وإنما أرادوا مداد حبر، فحذفوا مدادًا وجعلوا مكانه حبرًا، مثل ﴿وَاسْأَلِ القَرْيَةَ﴾ ووهاه الأصمعي، وإنما هو لتأثيره، وبه صرح في \"الواعي\".\nقال المبرد: وأنا أحسب أنه سمي؛ لأنه يحبر به الكتب أي: يحسن.\nواختلف فيمن سمى ابن عباس حبرًا، فذكر أبو نعيم الحافظ أنه انتهى يومًا إلى رسول الله - ﷺ -، وعنده جبريل فقال: \"إنَّهُ كائنٌ حبر هذه الأمّةِ، فاستَوْصِ بِهِ خَيْرًا\" (^١) وقال ابن دريد في \"منثوره\" أن عبد الله بن سعد بن أبي سرح لما أرسل ابن عباس رسولًا إلى جرجير ملك الغرب فتكلم معه فقال جرجير: ما ينبغي إلا أن تكون حبر العرب، فسمي عبد الله من يومئذٍ الحبر (^٢).\nوقوله: (قضى أكثرهما وأطيبهما). قال ابن التين: هذا لا يكون إلا بوحي، وقد روي أنه - ﵇ - سأل جبريل فأعلمه أنه قضى أتمهما.\nفائدة: أسلفناها في أول الكتاب في الإيمان، ونعيدها هنا لبعده.\nالمنافق هو الذي يضمر خلاف ما يعلن، ويظهر الإيمان ويضمر الكفر، مأخوذ من النافقاء إحدى جحري اليربوع (^٣)، قيل: لها بابان، يسمى أحدهما القاصعاء والآخر النافقاء، فإذا أخذ عليه أحدهما خرج من الآخر، فإذا أخذ عليه الكفر خرج إلى الإيمان منه، وقيل: إنه يخرق في الأرض؛ حتى إذا كان يبلغ ظاهرها نفق التراب، فإذا رابه ريب دفع ذلك التراب برأسه، فخرج ظاهر جحره تراب كالأرض وباطنه حفر.\n_________\n(^١) \"الحلية\" ١/ ٣١٦.\n(^٢) رواه الزبير بن بكار في \"الموفقيات\" ص ١١٦.\n(^٣) \"المجمل\" ٢/ ٨٧٧.","vol":"16","page":665},{"text":"وقيل: سمي بذلك؛ لأنه يستر كفره، فشبه بمن يدخل النفق وهو السرب يسير فيه، ذكر هذِه الأقوال الثلاثة ابن الأنباري.\nوقوله: \"إذا وعد أخلف\" يقال: وعد وعدًا وأخلف وعدنا خلافًا إذا لم يف.","vol":"16","page":666},{"text":"<span data-type='title' id=toc-1934>٢٩ - باب لَا يُسْأَلُ أَهْلُ الشِّرْكِ عَنِ الشَّهَادَةِ وَغَيْرِهَا</span>\nوَقَالَ الشَّعْبِيُّ: لَا تَجُوزُ شَهَادَةُ أَهْلِ المِلَلِ بَعْضِهِمْ عَلَى بَعْضٍ، لِقَوْلِهِ تَعَالَى: ﴿فَأَغْرَيْنَا بَيْنَهُمُ العَدَاوَةَ وَالبَغْضَاءَ﴾ [المائدة: ١٤]. وَقَالَ أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"لَا تُصَدِّقُوا أَهْلَ الكِتَابِ، وَلَا تُكَذِّبُوهُمْ، وَقُولُوا: ﴿آمَنَّا بِاللهِ وَمَا أُنْزِلَ﴾ الآيَةَ [البقرة: ١٣٦].\n\n٢٦٨٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: يَا مَعْشَرَ المُسْلِمِينَ، كَيْفَ تَسْأَلُونَ أَهْلَ الكِتَابِ، وَكِتَابُكُمُ الَّذِي أُنْزِلَ عَلَى نَبِيِّهِ - ﷺ - أَحْدَثُ الأَخْبَارِ بِاللهِ، تَقْرَءُونَهُ لَمْ يُشَبْ؟! وَقَدْ حَدَّثَكُمُ اللهُ أَنَّ أَهْلَ الكِتَابِ بَدَّلُوا مَا كَتَبَ اللهُ وَغَيَّرُوا بِأَيْدِيهِمُ الكِتَابَ، فَقَالُوا: ﴿هُوَ مِنْ عِنْدِ اللهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا﴾ [البقرة: ٧٩] أَفَلَا يَنْهَاكُمْ مَا جَاءَكُمْ مِنَ العِلْمِ عَنْ مُسَايَلَتِهِمْ، وَلَا وَاللهِ مَا رَأَيْنَا مِنْهُمْ رَجُلًا قَطُّ يَسْأَلُكُمْ عَنِ الَّذِي أُنْزِلَ عَلَيْكُمْ. [٧٣٦٣، ٧٥٢٢، ٧٥٢٣ - فتح: ٥/ ٢٩١]\nثم ساق عن ابن عباس قَالَ: يَا مَعْشَرَ المُسْلِمِينَ، كَيْفَ تَسْأَلُونَ أَهْلَ الكِتَابِ، وَكِتَابُكُمُ الذِي أُنْزِلَ عَلَى نَبِيِّهِ - ﷺ - أَحْدَثُ الأَخْبَارِ باللهِ .. الحديث.\nالشرح:\nالتعليق الأول رواه ابن أبي شيبة، عن وكيع، ثنا سفيان، عن داود، عنه قال: لا تجوز شهادة ملة على ملة إلا المسلمين.\nوحدثنا حفص، عن أشهب، عن الحكم وحماد، عن إبراهيم والشعبي والحسن أنهم قالوا: لا تجوز شهادة أهل ملة إلا على أهل ملتها: اليهودي على اليهودي، والنصراني على النصراني.","vol":"16","page":667},{"text":"وحكاه أيضًا عن الزهري وحماد والضحاك والحكم وابن أبي ليلى وعطاء وأبي سلمة، زاد: إلا المسلمين (^١).\nوعن إبراهيم وشريح: تجوز شهادة أهل الكتاب بعضهم على بعض للمسلمين (^٢).\nوممن أجاز شهادة أهل الشرك بعضهم على بعض شريح وعمر بن عبد العزيز والشعبي ونافع وحماد وسفيان ووكيع، وبه قال أبو حنيفة والثوري قالوا: والكفر كله ملة واحدة. وخالفه الثلاثة وأبو ثور (^٣)، واحتجاج الشعبي بالآية قال الربيع بن أنس: يعني به النصارى خاصة؛ لأنهم افترقوا، فمنهم النسطورية واليعقوبية والملكية، وقال ابن أبي نحيح: يعني به اليهود والنصارى.\nومعنى: (أغرينا) ألصقنا، ومنه الغر الذي يغرى به.\nوظاهر كلام الشعبي أن شهادته جائزة على ملته وعلى سائر أنواع الكفر.\nدليل الجمهور قوله تعالى: ﴿وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ﴾ [البقرة: ٢٨٢] ولا يخلو أن يكون على هذِه النسبة إلى الدين أو إلى الحرية أو النسب وأي ذلك كان، فالكافر لا مدخل له فيه، والنسب لغير معتبر بالاتفاق ولأن فسق المسلم دون ذلك ولا تقبل شهادته، فالكافر أولى، ولأنهم كذبة على الرب ﷻ وعلى كتابه، وأي كذب أعظم منه؟!\n_________\n(^١) انظر كل هذِه الآثار في ابن أبي شيبة ٤/ ٥٣٣ - ٥٣٤.\n(^٢) عن إبراهيم: ابن أبي شيبة في \"المصنف\" ٤/ ٥٣٤ (٢٢٨٧٥)، وعن شريح: عبد الرزاق في \"المصنف\" ٨/ ٣٥٨ (١٥٥٣١).\n(^٣) انظر المسألة في: \"مختصر اختلاف العلماء\" ٣/ ٣٤٠ - ٣٤١، \"عيون المجالس\" ٤/ ١٥٥١ - ١٥٥٢، \"اختلاف الفقهاء\" ص ٥٦٠ - ٥٦١.","vol":"16","page":668},{"text":"وفيه قول ثالث: أنه تجوز شهادة أهل كل ملة بعضهم عن بعض، ولا تجوز على ملة غيرها، وهو قول ابن أبي ليلى والحكم وعطاء والليث وإسحاق (^١)، وللعداوة التي بينهم، كما سلف في الآية، وقد قام الإجماع على منع شهادة العدو على عدوه، كما نقله ابن شعبان؛ لأنها تزيل العدالة، فكيف بعداوة كافر.\nوحجة الكوفي حديث مالك عن نافع عن ابن عمر أن اليهود جاءوا إلى رسول الله - ﷺ - برجل منهم وامرأة زنيا، فأمر - ﷺ - برجمهما، وجوابه: أنه رجمهما باعترافهما لا بالشهادة كيف وأنهم يقولون شرط الرجم الإسلام.\nوروي عن شريح والنخعي: تجوز شهادتهم على المسلم في الوصية في السفر؛ للضرورة (^٢)، وبه قال الأوزاعي (^٣)، وقال ابن عباس في تأويل قوله: ﴿أَوْ آخَرَانِ مِنْ غَيْرِكُمْ﴾ من غير المسلمين، وعورض بقول الحسن: من غير قومكم من أهل الملة (^٤).\nثم الآية منسوخة، وقد قال تعالى: ﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ [البقرة: ٢٨٢] وقال: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢].\nوحديث الباب حجة للمانع، وهو قوله: \"ولا تصدقوا أهل الكتاب\".\nومعنى: \"لا تكذبوهم\": يعني: فيما ادعوه من الكتاب ومن أخبارهم مما يمكن أن يكون صدقًا أو كذبًا؛ لإخبار الله عنهم أنهم بدلوا الكتاب ﴿لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا﴾ [البقرة: ٧٩] ومن كذب على الله فهو أحرى\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ٤/ ٥٣٣ - ٥٣٤.\n(^٢) رواهما ابن أبي شيبة ٤/ ٤٩٥ (٢٢٤٣٩، ٢٢٤٤٢).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٣٩.\n(^٤) رواهما ابن أبي حاتم في \"تفسيره\" ٤/ ١٢٢٩ - ١٢٣٠.","vol":"16","page":669},{"text":"بالكذب في سائر حديثه، وسأل محمدَ بنَ وضاح بعضُ علماء النصارى. فقال: ما بال كتابكم معشر المسلمين لا زيادة فيه ولا نقصان وكتابنا بخلاف ذلك؟ فقال: لأن الله وكل حفظ كتابكم إليكم فقال: ﴿بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللهِ﴾ [المائدة: ٤٤] فما وكله إلى مخلوق دخله الخرم والنقصان. وقال في كتابنا: ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (٩)﴾ [الحجر: ٩]، فتولى الله حفظه، فلا سبيل إلى الزيادة فيه ولا إلى النقصان منه (^١).\n_________\n(^١) في هامش الأصل: وقد روينا معنى ذلك من قول سفيان في حكايته طويلة.\nوورد أيضًا في هامش الأصل أيضًا: ثم بلغ في الثاني بعد الثمانين، كتبه مؤلفه.\nوورد أيضًا: آخر ٩ من ٨ من تجزئة المصنف.","vol":"16","page":670},{"text":"<span data-type='title' id=toc-1935>٣٠ - باب القُرْعَةِ فِي المُشْكِلَاتِ</span>\nوَقَوْلِهِ: ﴿إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ﴾ [آل عمران: ٤٤]. وَقَالَ ابْنُ عَبَّاسٍ: اقْتَرَعُوا فَجَرَتِ الأَقْلَامُ مَعَ الجِرْيَةِ، وَعَالَى قَلَمُ زَكَرِيَّاءَ الجِرْيَةَ، فَكَفَلَهَا زَكَرِيَّاءُ. وَقَوْلِهِ: ﴿فَسَاهَمَ﴾ [الصافات: ١٤١]: أَقْرَعَ. ﴿فَكَانَ مِنَ المُدْحَضِينَ﴾ [الصافات: ١٤١] مِنَ المَسْهُومِينَ. [انظر:٢٦٧٤].\nوَقَالَ أَبُو هُرَيْرَةَ: عَرَضَ النَّبِيُّ - ﷺ - عَلَى قَوْمٍ اليَمِينَ، فَأَسْرَعُوا، فَأَمَرَ أَنْ يُسْهِمَ بَيْنَهُمْ أَيُّهُمْ يَحْلِفُ.\n\n٢٦٨٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي الشَّعْبِيُّ أَنَّهُ سَمِعَ النُّعْمَانَ بْنَ بَشِيرٍ ﵄ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"مَثَلُ المُدْهِنِ فِي حُدُودِ اللهِ وَالوَاقِعِ فِيهَا مَثَلُ قَوْمٍ اسْتَهَمُوا سَفِينَةً، فَصَارَ بَعْضُهُمْ فِي أَسْفَلِهَا وَصَارَ بَعْضُهُمْ فِي أَعْلَاهَا، فَكَانَ الَّذِي فِي أَسْفَلِهَا يَمُرُّونَ بِالمَاءِ عَلَى الَّذِينَ فِي أَعْلَاهَا، فَتَأَذَّوْا بِهِ، فَأَخَذَ فَأْسًا، فَجَعَلَ يَنْقُرُ أَسْفَلَ السَّفِينَةِ، فَأَتَوْهُ فَقَالُوا: مَا لَكَ؟ قَالَ: تَأَذَّيْتُمْ بِي، وَلَا بُدَّ لِي مِنَ المَاءِ، فَإِنْ أَخَذُوا عَلَى يَدَيْهِ أَنْجَوْهُ وَنَجَّوْا أَنْفُسَهُمْ، وَإِنْ تَرَكُوهُ أَهْلَكُوهُ وَأَهْلَكُوا أَنْفُسَهُمْ\". [انظر: ٢٤٩٣ - فتح: ٥/ ٢٩٢]\n\n٢٦٨٧ - حَدَّثَنَا أَبُو اليَمَانِ أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي خَارِجَةُ بْنُ زَيْدٍ الأَنْصَارِيُّ أَنَّ أُمَّ العَلَاءِ -امْرَأَةً مِنْ نِسَائِهِمْ قَدْ بَايَعَتِ النَّبِيَّ - ﷺ - أَخْبَرَتْهُ- أَنَّ عُثْمَانَ بْنَ مَظْعُونٍ طَارَ لَهُ سَهْمُهُ فِي السُّكْنَى حِينَ أَقْرَعَتِ الأَنْصَارُ سُكْنَى المُهَاجِرِينَ. قَالَتْ أُمُّ العَلَاءِ: فَسَكَنَ عِنْدَنَا عُثْمَانُ بْنُ مَظْعُونٍ، فَاشْتَكَى، فَمَرَّضْنَاهُ، حَتَّى إِذَا تُوُفِّىَ وَجَعَلْنَاهُ فِي ثِيَابِهِ دَخَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - فَقُلْتُ: رَحْمَةُ اللهِ عَلَيْكَ أَبَا السَّائِبِ، فَشَهَادَتِي عَلَيْكَ لَقَدْ أَكْرَمَكَ اللهُ. فَقَالَ لِي النَّبِيُّ - ﷺ -: \"وَمَا يُدْرِيكِ أَنَّ اللهَ أَكْرَمَهُ؟ \". فَقُلْتُ: لَا أَدْرِى بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَّا عُثْمَانُ فَقَدْ","vol":"16","page":671},{"text":"جَاءَهُ -والله- اليَقِينُ وَإِنِّي لأَرْجُو لَهُ الخَيْرَ، والله مَا أَدْرِي وَأَنَا رَسُولُ اللهِ مَا يُفْعَلُ بِهِ\". قَالَتْ: فَوَاللهِ لَا أُزَكِّي أَحَدًا بَعْدَة أَبَدًا، وَأَحْزَنَنِي ذَلِكَ. قَالَتْ: فَنِمْتُ فَأريتُ لِعُثْمَانَ عَيْنًا تَجْرِي، فَجِئْت إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرْتة، فَقَالَ: \"ذَلِكَ عَمَلُهُ\". [انظر: ١٢٤٣ - فتح: ٥/ ٢٩٣]\n\n٢٦٨٨ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ، عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ، فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ، وَكَانَ يَقْسِمُ لِكُلِّ امْرَأَةٍ مِنْهُنَّ يَوْمَهَا وَلَيْلَتَهَا، غَيْرَ أَنَّ سَوْدَةَ بِنْتَ زَمْعَةَ وَهَبَتْ يَوْمَهَا وَلَيْلَتَهَا لِعَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ -، تَبْتَغِي بِذَلِكَ رِضَا رَسُولِ اللهِ - ﷺ -. [انظر: ٢٥٩٣ - مسلم: ١٤٦٣ - فتح: ٥/ ٢٩٣]\n\n٢٦٨٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ سُمَيٍّ -مَوْلَى أَبِي بَكْرٍ- عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الأَوَّلِ، ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا، وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيرِ لَاسْتَبَقُوا إِلَيْهِ، وَلَوْ يَعْلَمُونَ مَا فِي العَتَمَةِ وَالصُّبْحِ لأَتَوْهُمَا وَلَوْ حَبْوًا\". ٣/ ٢٣٩ [انظر: ٦١٥ - مسلم: ٤٣٧ - فتح: ٥/ ٢٩٣]\nوقد سلف قريبًا مسندًا.\nثم ذكر أحاديث كلها سلفت: حديث النعمان \"مَثَلُ المُدْهِنِ فِي حُدُودِ اللهِ .. (^١).\nوحديث \"وَمَا يُدْرِيكِ أَنَّ اللهَ أَكرَمَهُ؟ \". لأجلِ قولِها: إِنَّ عُثْمَانَ بْنَ مَظْعُونٍ طَارَ لَهُ سَهْمُهُ فِي السُّكْنَى حِينَ أَقْرَعَتِ الأَنْصَارُ سُكْنَى المُهَاجِرِينَ. (^٢).\n_________\n(^١) سلف برقم (٢٤٩٣) كتاب: الشركة، باب: هل يقرع في القسمة.\n(^٢) سلف برقم (١٢٤٣) كتاب: الجنائز، باب: الدخول على الميت ..","vol":"16","page":672},{"text":"وحديث عائشة في القُرْعَةِ عِنْدَ السَّفَرِ (^١).\nوحديث أبي هريرة فِي النِّدَاءِ وَالصفِّ الأَوَّلِ \"ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا .. \" (^٢).\nوقد سلف الكلام على القُرعة قريبًا في حديث الإفك وفي الشركة قبله.\nوالقُرْعةُ في المشكلات سنة عند جمهور الفقهاء في المستوين في الحجة؛ ليعدل بينهم وتطمئن قلوبهم، وترتفع الظنة عمن تولى قسمتهم، ولا يفضل أحد منه على صاحبه إذا كان المقسوم من جنس واحد؛ اتباعًا للكتاب والسنة، وقد أسلفنا قريبًا أنه عمل بها ثلاثة من الأنبياء: يونس وزكريا ونبينا.\nواستعمالها كالإجماع من أهل العلم، فيما يقسم بين الشركاء، فلا معنى لقول من ردها ورد الآثار المتواترة بالعمل بها. قال الشافعي: ولا يعدو (المقترعون) (^٣) على مريم أن يكونوا تنافسوا كفالتها، فكان أرفق بها وأعطف عليها وأعلم بما فيه مصلحتها أن تكون عند كافل واحد، ثم يكفلها آخر مقدار تلك المدة، أو تكون عند كافل ويغرم من بقي مؤنتها بالحصص، وهم بأن يكونوا تشاحوا كفالتها أشبه من أن يكونوا تدافعوها؛ لأنها كانت ضعيفة غير ممتنعة مما يمتنع منه من عقل ستره ومصالحه، فإن تكفلها واحد من الجماعة أستر عليها وأكرم لها، وأي المعنيين كان فالقرعة تلزم أحدهم ما يدفع عن نفسه، أو تخلص له ما يرغب فيه.\n_________\n(^١) سلف برقم (٢٥٩٣) كتاب: الهبة، باب: هبة المرأة لغير زوجها وعتقها.\n(^٢) سلف برقم (٦١٥) كتاب: الأذان، باب: الاستهام في الأذان.\n(^٣) في الأصل: المقرعين والصواب ما أثبتناه كما في \"الأم\".","vol":"16","page":673},{"text":"وهكذا معنى قرعة يونس وقعت بهم السفينة فقالوا: ما عليها إلا مذنب فقارعوا فوقعت القرعة عليه فأخرجوه منها (^١).\nوذكر أهل التفسير أنه قيل له: إن قومك يأتيهم العذاب يوم كذا، فخرج ذلك اليوم، ففقده قومه فخرجوا فأتاهم العذاب ثم صرف عنهم، فلما لم يصبهم العذاب ذهب مغاضبًا، فركب البحر في سفينة مع ناس، فلما تحججوا أركدت السفينة فلم تسر، فقالوا: إن فيكم لشرًّا. فقال يونس: أنا صاحبكم فألقوني، قالوا: لا، حتى نضرب بالسهام فطار عليه السهم مرتين فألقوه في البحر فالتقمه الحوت، فأوحى الله إلى الحوت أن يلتقمه ولا يكسر له عظمًا (^٢).\nقال الشافعي: وكذلك كان إقراعه - ﷺ - في العدل بين نسائه حين أراد السفر، ولم يمكنه الخروج بهن كلهن، فأقرع بينهن؛ ليعدل بينهن ولا يخص بعضهن بالسفر، ويكل ذلك إلى الله ويخرج ذلك من اختياره، فأخرج من خرج سهمها وسقط حق غيرها بعد. فإذا رجع عاد للقسمة بينهن ولم يقسم أيام سفره.\nوكذلك قسم خيبر وكان أربعة أخماسها لمن حضر فأقرع على كل حر، فمن خرج من سهمه أخذه وانقطع منه حق غيره (^٣).\nتنبيهات: تنعطف على ما مضى:\nأحدها: قال قتادة -فيما حكاه ابن جرير-: كانت مريم ابنة إمامهم وسيدهم فتشاح عليها بنو إسرائيل، فاقترعوا فيها بسهامهم أيهم يكفلها؛\n_________\n(^١) انظر: \"الأم\" ٧/ ٣٣٦ بتصرف.\n(^٢) \"تفسير الطبري\" ٩/ ٧٣ (٢٤٧٥١)، ١٠/ ٥٢٦ (٢٩٥٨٩: ٢٩٥٩١).\n(^٣) \"الأم\" ٧/ ٣٣٧.","vol":"16","page":674},{"text":"فقرعهم زكريا، وكان زوج أختها فضمها إليه. وقال ابن عباس: لما وضعت مريم في المسجد اقترع عليها أهل المصلى وهم يكتبون الوحي (^١)، وقال مقاتل في \"تفسيره\": لما ولدت حنة مريم خشيت ألا تقبل الأنثى محررة فلفتها في خرقة ووضعتها في بيت المقدس عند المحراب حيث يتدارسون القراءة، فقال زكريا -وهو رئيس الأحبار-: أنا آخذها، أنا أحق بها؛ لأن أختها عندي. فقالت القراء: لو تركت لأحق الناس بها لتركت لأمِّها، لكنها مُحررة، وهلمَّ نتَسَاهَم. فاقترعوا ثلاث مرات بأقلامهم التي كانوا يكتبون بها الوحي.\nثانيها: لما دَعَا يُونس بن مَتّى قومه أهل نَيْنَوى من بلاد الموصل على شاطئ دجلة للدخول في دينه أبطئوا عليه، فدعا عليهم ووعدهم العذاب بعد ثلاث، وخرج عنهم فرأى قومه دخانًا ومقدمة العذاب، فآمنوا به وصدقوه وتابوا إلى الله وردوا المظالم، حتى ردوا حجارة مغصوبة كانوا بنوا بها، وخرجوا طالبين يونس فلم يجدوه، فلم يزالوا كذلك حتى كشف الله عنهم العذاب، ثم إن يونس ركب سفينة فلم تجر؛ فقال أهلها: أفيكم آبق؟ فاقترعوا، فخرجت القرعة عليه فالتقمه الحوت. وقد أسلفناه.\nوقد اختلف في مدة مُكثه في بطنه من يوم واحد إلى أربعين يومًا، وذكر مقاتل أنهم قارعوه ست مرات؛ خوفًا عليه من أن يقذف في البحر، وفي كلها تخرج عليه.\nونقل ابن التين أنَّ القُرْعةَ وقعت عليه ثلاث مرات، وأنها لما ركدت قالوا: فيها رجل مشئوم.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٢٦٦ - ٢٦٧.","vol":"16","page":675},{"text":"وقال ابن إسحاق في \"المبتدأ\": حدثني بعض أهل العلم أن يونس لما صح انطلق فلم يُرَ إلى هذا اليوم، فطلبه قومه حين آمنوا، ورفع عنهم العذاب فلم يقدروا عليه، إلا أن راعي غنم أخبرهم أنه أضافه فسقاه من لبن عنز، فقالوا: من رأى هذا منك ومنه؛ قال: ما رآه أحدٌ. فأذن الله للعنز فتكلمت وشهدت له بما قال، فملكوه عليهم؛ لرؤيته إياه.\nفائدة:\nفي يونس ست لغات تثليث النون مع الهمز وعدمه، والأشهر ضم النون من غير همز.\nثالثها: قوله: (اقترعوا). قال ابن التين: صوابه: أقرعوا أو قارعوا؛ لأنه رباعي. والأقلام المذكورة في الآية: السهام، وسمي السهم قلمًا؛ لأنه يُقْلم أي: يُبْرى.\nومعنى: ﴿أَيُّهُمْ يَكْفُلُ مَرْيَمَ﴾ [آل عمران: ٤٤] تجب له كفالتها.\nوالجرية: بكسر الجيم مصدر، تقول: جرى الماء يجري جرية وجريًا وجريانًا.\nوقوله: (وعال قلم زكريا). أي: غلب الجري. وما فسره البخاري في المدحضين، هو قول مجاهد (^١). وقال ابن عيينة: من المقمورين (^٢).\nويقال: أصل أدحضته: أزلفته.\nفائدة:\nمعنى: طار لهم سهمه في قصة عثمان: حظه.\n_________\n(^١) رواه الطبري ١٠/ ٥٢٦ - ٥٢٧ (٢٩٥٩٤).\n(^٢) ذكره أبو جعفر النحاس في \"معاني القرآن\" ٦/ ٥٧.","vol":"16","page":676},{"text":"فائدة:\nقوله في حديث أبي هريرة: \"ولو يَعْلمونَ ما في العَتمة\".\nسلف الكلام عليه في بابه مع الجمع بينه وبين النهي عن تسميتها عتمة، وقد سماها الله العشاء، وروي: \"مَنْ سمَّاها العتمة فليستغفر الله\".","vol":"16","page":677},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1936>٥٣ - كِتابُ الصُّلحِ</span>\n<span data-type='title' id=toc-1937>١ - باب مَا جَاءَ فِي الإِصْلاحِ بَيْنَ النَّاسِ</span>\nوَقَوْله تَعَالَى: ﴿لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ﴾ [النساء: ١١٤]: الآية. وَخُرُوجِ الإِمَامِ إِلَى المَوَاضِعِ لِيُصْلِحَ بَيْنَ النَّاسِ بِأَصْحَابِهِ.\n\n٢٦٩٠ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁، أَنَّ أُنَاسًا مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ كَانَ بَيْنَهُمْ شَيْءٌ، فَخَرَجَ إِلَيْهِمُ النَّبِيُّ - ﷺ - فِي أُنَاسٍ مِنْ أَصْحَابِهِ يُصْلِحُ بَيْنَهُمْ، فَحَضَرَتِ الصَّلَاةُ، وَلَمْ يَأْتِ النَّبِيُّ - ﷺ -، فَجَاءَ بِلَالٌ، فَأَذَّنَ بِلَالٌ بِالصَّلَاةِ، وَلَمْ يَأْتِ النَّبِيُّ - ﷺ -، فَجَاءَ إِلَى أَبِي بَكْرٍ فَقَالَ: إِنَّ النَّبِيَّ - ﷺ - حُبِسَ، وَقَدْ حَضَرَتِ الصَّلَاةُ، فَهَلْ لَكَ أَنْ تَؤُمَّ النَّاسَ؟ فَقَالَ: نَعَمْ إِنْ شِئْتَ. فَأَقَامَ الصَّلَاةَ، فَتَقَدَّمَ أَبُو بَكْرٍ، ثُمَّ جَاءَ النَّبِيُّ - ﷺ - يَمْشِى فِي الصُّفُوفِ، حَتَّى قَامَ فِي الصَّفِّ الأَوَّلِ، فَأَخَذَ النَّاسُ بِالتَّصْفِيحِ حَتَّى أَكْثَرُوا، وَكَانَ أَبُو بَكْرٍ لَا يَكَادُ يَلْتَفِتُ فِي الصَّلَاةِ، فَالتَفَتَ، فَإِذَا هُوَ بِالنَّبِيِّ - ﷺ - وَرَاءَهُ، فَأَشَارَ إِلَيْهِ بِيَدِهِ، فَأَمَرَهُ","vol":"17","page":9},{"text":"أَنْ يصلي كَمَا هُوَ، فَرَفَعَ أَبُو بَكْرٍ يَدَة، فَحَمِدَ اللهَ، ثُمَّ رَجَعَ القَهْقَرى وَرَاءَهُ حَتَّى دَخَلَ فِي الصَّفِّ، وَتَقَدَّمَ النَّبِيُّ - ﷺ - فَصَلَّى بِالنَّاسِ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: \"يَا أَيّهَا النَّاسُ، مَا لَكُمْ إِذَا نَابَكُمْ شَيْءٌ فِي صَلَاِتكُمْ أَخَذْتمْ بِالتَّصْفِيحِ، إِنَّمَا التَّصْفِيحُ لِلنِّسَاءِ، مَنْ نَابَهُ شَيْءٌ فِي صَلَاتِكُمْ فَلْيَقُل: سُبْحَانَ اللهِ. فَإنَّهُ لا يَسْمَعُهُ أحد إِلَّا التَفَتَ، يَا أَبَا بَكْرٍ، مَا مَنَعَكَ حِينَ أَشَرْتُ إِلَيْكَ لَمْ تُصَلًّ بِالنَّاسِ؟ \". فَقَالَ: مَا كَانَ يَنْبَغِي لابنِ أَبِي قحَافَةَ أَنْ يُصَلِّيَ بَيْنَ يَدى النَّبِيِّ - ﷺ -. [انظر: ٦٨٤ - مسلم: ٤٢١ - فتح: ٥/ ٢٩٧]\n\n٢٦٩١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي أَنَّ أَنَسًا ﵁ قَالَ: قِيلَ لِلنَّبِيِّ - ﷺ -: لَوْ أَتَيْتَ عَبْدَ اللهِ بْنَ أُبَيٍّ، فَانْطَلَقَ إِلَيْهِ النَّبِيُّ - ﷺ - وَرَكِبَ حِمَارًا، فَانْطَلَقَ المُسْلِمُونَ يَمْشُونَ مَعَهُ -وَهْيَ أَرْضٌ سَبِخَةٌ- فَلَمَّا أَتَاهُ النَّبِيُّ - ﷺ - فَقَالَ: إِلَيْكَ عَنِّي، وَاللهِ لَقَدْ آذَانِي نَتْنُ حِمَارِكَ. فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ مِنْهُمْ: وَاللهِ لَحِمَارُ رَسُولِ اللهِ - ﷺ - أَطْيَبُ رِيحًا مِنْكَ. فَغَضِبَ لِعَبْدِ اللهِ رَجُلٌ مِنْ قَوْمِهِ فَشَتَمَا، فَغَضِبَ لِكُلِّ وَاحِدٍ مِنْهُمَا أَصْحَابُهُ، فَكَانَ بَيْنَهُمَا ضَرْبٌ بِالجَرِيدِ وَالأَيْدِي وَالنِّعَالِ، فَبَلَغَنَا أَنَّهَا أُنْزِلَتْ: ﴿وَإِنْ طَائِفَتَانِ مِنَ المُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا﴾ [الحجرات: ٩].\nثم ساق حديث سهل بن سعد في خروجه - ﵇ - ليصلح بين بني عمرو بن عوف .. بطوله. وقد سلف في الصلاة (^١).\nوحديث مُعْتَمِر: سَمِعْتُ أَبِي قال: إن أَنَسًا قَالَ لِلنَّبِيِّ - ﷺ -: لَوْ أَتَيْتَ عَبْدَ اللهِ بْنَ أُبَيٍّ، فَانْطَلَقَ إِلَيْهِ وَرَكِبَ حِمَارًا .. الحديث.\nوقد أخرجه مسلم أيضًا، كلاهما من حديث المعتمر، عن أبيه، عن أنس (^٢).\n_________\n(^١) سلف برقم (٦٨٤) كتاب: الأذان، باب: من دخل ليؤم الناس.\n(^٢) مسلم (١٧٩٩) كتاب: الجهاد والسير، باب: في دعاء النبي - ﷺ - إلى الله.","vol":"17","page":10},{"text":"قال الإسماعيلي: يقال سليمان لم يسمع هذا من أنس، ثم ساقه بلفظه عن أبيه، أنه بلغه عن أنس .. فذكره، وكذا قال أبو نعيم.\nأي هذا مما لم يسمعه التيمي من أنس، والرجل الذي قال: لحمار رسول الله - ﷺ - أطيب من ريحك، هو عبد الله بن رواحة.\nو(النجوى) في الآية: السر، قاله جماعة. وقال الناس: كل كلام تفرد به جماعة سواء كان سرًّا أو جهرًا فهو نجوى.\nوقوله: (﴿إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ﴾) يجوز أن يكون استثناء ليس من الأول، أي: لكن من أمر بصدقة فإن في نجواه خيرًا، ويجوز أن يكون المعنى: إلا نجوى من أمر بصدقة، ثم حذف.\nوقال الداودي: معناه: لا ينبغي أن يكون أكثر نجواهم إلا في هذِه الخلال، ويكون أقلها فيما لا بد منه من السر من النظر في أمر دنياهم.\nومعنى ﴿ابْتِغَاءَ مَرْضَاتِ اللهِ﴾: لوجهه، وهو مثل قوله: \"إنما الأعمال بالنيات\" (^١)، ولاشك أن الإصلاح بين الناس واجب على الأئمة، وعلى من ولاه الله أمور المسلمين، وفعله الشارع؛ لتتأسى به الأمة بعده.\nقال تعالى: ﴿وَإِنْ طَائِفَتَانِ مِنَ المُؤْمِنِينَ اقْتَتَلُوا﴾ الآية [الحجرات: ٩]،\nوكانت الصحابة إذا التبس عليهم أمر الطائفتين ردهما إلى التأويل ولم يتبين ظلم إحداهما اعتزلوهما، ومن يتبين له أن طائفته مظلومة نصرها.\nقال المهلب: إنما يخرج الإمام ليصلح بين الناس إذا أُشكل عليه أمرهم، وتعذر ثبوت الحقيقة عنده منهم، فحينئذٍ ينهض إلى الطائفتين، ويسمع من الفريقين، ومن الرجل والمرأة، ومن كافة\n_________\n(^١) سلف برقم (١) كتاب: بدء الوحي، باب: كيف كان بدء الوحي.","vol":"17","page":11},{"text":"الناس سماعًا فاشيًا يدله على الحقيقة.\nهذا قول عامة العلماء، وكذلك ينهض الإمام إلى العقارات والأرضين المتشاح في قسمتها. فيعاين ذلك.\nوقال عطاء: لا يحل للإمام إذا تبين له الغطاء أن يصلح بين الخصوم، وإنما يسعه ذلك في الأموال المشكلة، فإذا استنارت الحجة لأحد الخصمين علي الآخر، وتبين للحاكم موضع الظالم من المظلوم، فلا يسعه أن يحملهما علي الصلح، وبه قال أبو عبيد، وقال الشافعي، يأمرهما بالصلح، ويؤخر الحكم بينهما يومًا أو يومين؛ فإن لم يجتمعا لم يكن له ترديدهما وأنفذ الحكم بينهما.\nوالحكم قبل البيان ظلم، والحبس للمسلم بعد البيان ظلم.\nوقال الكوفيون: إن طمع القاضي أن يصطلح الخصمان فلا بأس أن يرددهما، ولا ينفذ الحكم بينهما لعلهما يصطلحان، ولا يردهم أكثر من مرة أو مرتين إن طمع في الصلح بينهم، فإن لم يطمع فيه أنفذ القضاء بينهم.\nواحتجوا بما روي عن عمر أنه قال: ردوا الخصوم حتى يصطلحوا، فإن فصل القضاء يحدث بين الناس الضغائن (^١).\nوأما مسيره - ﵇ - إلى عبد الله بن أُبي، فإنما فعله أول قدومه المدينة ليدعوه إلى الإسلام؛ إذ التبليغ فرض عليه، وكان يرجو أن يُسلم من وراءه بإسلامه لرئاسته في قومه، وقد كان أهل المدينة عزموا أن يتوجوه بتاج الإمارة؛ لذلك قال سعد بن عبادة لرسول الله - ﷺ -: إنه صنع ما صنع عن التوقف في الإسلام ما كانوا عزموا عليه من\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٠٣ (١٥٣٠٤)، والبيهقي ٦/ ٦٦ (١١٣٦٠).","vol":"17","page":12},{"text":"توليته الإمارة مع بعث الله تعالى نبيه، فأبطل الباطل، وصدق بالحق، وبلغ الدين.\nوفيه من الفقه: أن الإمام إذا مضى إلى موضع فيه أعداء له أن على المسلمين أن يمضوا معه ويحرسوه، فإن جُني عليه نصروه، كما فعل عبد الله بن رواحة حين قال: والله لحمار رسول الله أطيبُ ريحًا منك.\nفإن نوزع قاتلوا دونه.\nوقول أنس فبلغنا أنها نزلت ﴿وَإِنْ طَائِفَتَانِ مِنَ المُؤْمِنِينَ اقْتَتَلُوا﴾ [الحجرات: ٩] يستحيل -كما قال ابن بطَّال- أن تكون نزلت في قصة عبد الله بن أُبي، وفي قتال أصحابه مع رسول الله - ﷺ -؛ لأن أصحاب عبد الله ليسوا بمؤمنين، وقد تعصبوا له بعد الإسلام في قصة الإفك.\nوقد جاء هذا المعنى مبينًا في هذا الحديث في كتاب الاستئذان من رواية أسامة بن زيد: مرَّ رسول الله - ﷺ - بمجلس فيه أخلاط من المشركين والمسلمين وعبدة الأوثان واليهود وفيهم عبد الله بن أُبي، وأن النبي - ﷺ -، لمَّا عرض عليهم الإيمان، قال ابن أبي: اجلس في بيتك فمن جاءك يريد الإسلام .. الحديث (^١).\nفدل أن الآية لم تنزل في قصة ابن أُبي وإنما نزلت في قوم من الأوس والخزرج اختلفوا في حدٍّ (^٢) فاقتتلوا بالعصا والنعال. قاله سعيد بن جُبير، والحسن، وقتادة (^٣).\n_________\n(^١) سيأتي برقم (٦٢٥٤) باب: التسليم في مجلس فيه أخلاط من المسلمين والمشركين.\n(^٢) كذا بالأصل، وفي المطبوع من \"شرح ابن بطال\": (حق)، وهو الموافق لقول قتادة عند الطبري في \"تفسيره\" ١١/ ٣٨٨.\n(^٣) \"شرح ابن بطال\" ٨/ ٨٠.","vol":"17","page":13},{"text":"قال: ويشبه أيضًا أن تكون نزلت في بني عمرو بن عوف الذين خرج عليهم رسول الله - ﷺ - ليصلح بينهم (^١)، وقال مقاتل في \"تفسيره\": مر - ﵇ - على الأنصار، وهو راكب على حماره يَعْفور فبال فأمسك ابن أبيُ بأنفه، وقال لرسول الله: خل للناس سبيل الريح من نتن هذا الحمار فشق عليه قوله، فانصرف. فقال ابن رواحة: ألا أراك أمسكت على أنفك من بول حماره، والله لهو أطيب من ريح عرضك، فكان بينهم ضرب بالأيدي والسعف، فرجع رسول الله - ﷺ - إليهم فأصلح بينهم، فأنزل الله: ﴿وَإِنْ طَائِفَتَانِ مِنَ المُؤْمِنِينَ﴾ [الحجرات: ٩].\nوقال ابن عباس في \"تفسيره\" وأعان ابن أُبي رجال من قومه وهم مؤمنون فاقتتلوا.\nومن زعم أن قتالهم كان بالسيوف فقد كذب قلت: وهذا يبين لك ما أسنده ابن بطال.\nوفيه: إباحة مشي التلامذة وشيخ راكب، وقال ابن التين: ما ذكره\nالبخاري عليه أكثر المفسرين ثم قال: وقال مجاهد: الطائفتان رجلان، والطائفة تكون رجلًا إلى ألف (^٢).\nوقوله: (﴿اقْتَتَلُوا﴾): استدعى بعضهم قتل بعض، وإنما خرج - ﵇ - إليهم ولم ينفد إليهم ليأتوه لكثرتهم ولقرب عهدهم بالإسلام، وليكون خروجه أعظم في نفوسهم وأقرب إلى (محاسبة) (^٣) كل واحد منهم بنفسه، وفي حديث أنس أنه - ﵇ - كان يمضى بنفسه ليبلغ ما أنزل الله لقرب عهدهم بالإسلام.\n_________\n(^١) السابق ٨/ ٨٣.\n(^٢) \"تفسير الطبري\" ٩/ ٢٥٩.\n(^٣) في الأصل: محاسنه. ولعل الصواب ما أثبتناه.","vol":"17","page":14},{"text":"قال الداودي: وكان هذا قبل إسلام عبد الله بن أبي.\nوفيه: ركوبه الحمار، وكان على سبيل التيسير، ركب مرة فرسًا لأبي طلبة في فزع كان بالمدينة، وركب يوم حنين بغلته ليثبت المسلمون إذا رأوه عليها، ووقف بعرفة على راحلته وسار عليها من هناك إلى مزدلفة، ومن مزدلفة إلى مني وإلى مكة.\nوقوله: (وهي أرض سبخة) هو بكسر الباء أي ذات سباخ، وكان عبد الله بن أُبيّ من الخزرج، والقائل له (^١): حمار رسول الله - ﷺ - أطيب ريحًا منك. من الأوس وهو عبد الله بن رواحة كما سلف لكنه خزرجي أيضًا، وعبارة ابن التين: قيل: إنه عبد الله بن رواحة.\n_________\n(^١) في هامش الأصل: القائل ذلك عبد الله بن رواحة وهو (…) وكذلك ابن أبي.","vol":"17","page":15},{"text":"<span data-type='title' id=toc-1938>٢ - باب لَيْسَ الكَاذِبُ الذِي يُصْلِحُ بَيْنَ النَّاسِ</span>\n٢٦٩٢ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ حُمَيْدَ بْنَ عَبْدِ الرَّحْمَنِ أَخْبَرَهُ، أَنَّ أُمَّهُ أُمَّ كُلْثُومٍ بِنْتَ عُقْبَةَ أَخْبَرَتْهُ أَنَّهَا سَمِعَتْ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَيْسَ الكَذَّابُ الذِي يُصْلِحُ بَيْنَ النَّاسِ، فَيَنْمِي خَيْرًا، أَوْ يَقُولُ خَيْرًا\" [مسلم: ٢٦٠٥ - فتح: ٥/ ٢٩٩]\nحَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، ثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابن شِهَابٍ، أَنَّ حُمَيْدَ بْنَ عَبْدِ الرَّحْمَنِ أَخْبَرَهُ، أَنَّ أُمَّهُ أُمَّ كُلْثُومٍ بِنْتَ عُقْبَةَ بن أبِي معيط أَخْبَرَتْهُ أَنَّهَا سَمِعَتْ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَيْسَ الكَذَّابُ الذِي يُصْلِحُ بَيْنَ النَّاسِ، فَيَنْمِي خَيْرًا، أَوْ يَقُولُ خَيْرًا\".\nهذا الحديث زاد فيه مسلم في رواية يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح، عن الزهري: قالت ولم أسمعه يرخص في شيء مما يقول الناس إلا في ثلاث. تعني: الحرب والإصلاح بين الناس، وحديث الرجل امرأته وحديث المرأة زوجها، وجعل يونس ومعمر هذِه الزيادة عن الزهري، فقال: لم أسمع يرخص في شيء مما يقول الناس كذب إلا في ثلاث (^١).\nقال الخطيب: القول قولهما والحق معهما، وذكره أيضًا موسى بن هارون (^٢). وقال: آخر حديث رسول الله - ﷺ -: \"أَوْ يَقُولُ خَيْرًا\" يعني: كما عند البخاري قال: وهو أمر بين واضح أن آخر الحديث إنما هو من قول الزهري لا من قول رسول الله - ﷺ - (^٣).\n_________\n(^١) مسلم (٢٦٠٥) كتاب: البر والصلة، باب: تحريم الكذب، وبيان ما يباح منه.\n(^٢) \"الفصل للوصل\" ١/ ٣٠٧.\n(^٣) \"الفصل للوصل\" ١/ ٣٠٩.","vol":"17","page":16},{"text":"وساقها ابن بطال من حديث عبد العزيز بن محمد، عن عبد الوهاب ابن رُفيع عن ابن شهاب بلفظ: ما سمعت رسول الله - ﷺ - يرخص في الكذب إلا في ثلاث كان - ﵇ - يقول: \"لا أعدهن كذبًا: الرجل يصلح بين الناس يقول قولًا يريد به الصلاح، والرجل يحدث زوجته، والمرأة تحدث زوجها، والرجل يقول في الحرب\" (^١).\nوللترمذي: \"لا يحل الكذب إلا في ثلاث: يحدث الرجل امرأته ليرضيها، والكذب في الحرب، والكذب ليصلح بين الناس\" (^٢).\nإذا تقرر ذلك؛ فالكلام عليه من وجهين:\nأحدهما: قوله: (\"يَنْمِي خَيْرًا، أَوْ يَقُولُ خَيْرًا\")، هو شك من الراوي والمعنى واحد يقال: ينمي الحديث إذا رفعه، وبلغه على وجه الإصلاح، وأنماه: إذا بلغه على وجه الإفساد، وكذلك نماه مشدد، ذكره الهروي، والأول ذكره الخطابي (^٣).\nوقال ابن فارس: نميت الحديث: إذا أشعته، ونميت بالتخفيف: أسندته (^٤)، وقال الزجاج: في فعلت وأفعلت نميت الشيء، وأنميته بمعنى، وفي \"فصيح\" ثعلب: نمى ينمي أي: زاد وكثر.\nوحكى اللحياني: ينمو بالواو، وأخذ (السبتي) (^٥) على ثعلب إهمالها. قال: وهما لغتان فصيحتان، وفيه لغة أخرى حكاها ابن القطاع، وغيره نَمُوَ على وزن شرف.\nوقال الكسائي: لم أسمعه (بالواو إلا) (^٦) من أخوين من بني سُلَيم،\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٨٠ - ٨١.\n(^٢) \"سنن الترمذي\" (١٩٣٩).\n(^٣) \"أعلام الحديث\" ٢/ ١٣١٥.\n(^٤) \"المجمل\" ٢/ ٨٨٥ مادة: (نما).\n(^٥) كذا بالأصل.\n(^٦) في الأصل: إلا بالواو، والتصويب من \"الصحاح\".","vol":"17","page":17},{"text":"ثم سألت عنه بني سليم، فلم يعرفوه (^١).\nوقال في \"الصحاح\": ربما قالوا: ينمو (^٢) وصرح جماعة منهم\nالراعي: أن نمى أفصح كما اقتصر عليه ثعلب، وأنكر أبو حاتم: ينمو، وكذا الأصمعي، وعن بعضهم مما حكاه اللبلي أن بالياء للمال، وقالوا لغيره.\nوقال الحربي: أكثر النحويين: يقولون: ونمى خيرًا بالتخفيف ولا يجوز في النحو، والشارع أفصح المخلوقات، ومن خفف الميم لزمه أن يقول: خير بالرفع.\nقلت: لا، بل يجوز نصبه بنمى، وذكر صاحب \"المطالع\" عن القعنبي يُنمى بضم أوله، قال: وليس بشيء، وقع في رواية الدّباغ ينهى بالهاء، وهو تصحيف، وقد يخرج على معنى: أنه يبلغ به من أنهيت الأمر إلى كذا أي: وصلته إليه. وقال ابن سيده: أنميته: أزعته على وجه التهمة (^٣).\nثانيها: فيه جواز قول الرجل في الإصلاح ما لم يقله الآخر، والكذب لا يجوز إلا في ثلاث، هذا أحدها، وثانيها: أن يعد امرأته بشيء وينوي أن لا يفي؛ ليصلح أمرها، ثالثها: خدعة الحرب إذا أراد غزوة ورى بغيرها، وقال له رجل أكذب لامرأتي؟ قال: \"لا خير في الكذب\"، قال: أعدها وأقول لها ما لا حرج، فنهاه أن يكذب لها في غير الوعد، وأذن أن يعدها ما لا ينويه (^٤).\n_________\n(^١) \"الصحاح\" ٦/ ٢٥١٥ مادة: (إنما).\n(^٢) \"الصحاح\" ٦/ ٢٥١٥ (نما).\n(^٣) كذا في الأصل، وفي \"المحكم\" ١٢/ ١٦٥: (النميمية).\n(^٤) \"الموطأ\" رواية محمد بن الحسن ٣/ ٣٦٥ (٨٩٤).","vol":"17","page":18},{"text":"وعن الأصيلي: أنه لا يجوز الكذب في شيء، وإنما يجوز الإلغاز كما يقول للظالم، فلان يدعو لك، يعني: قوله في الصلاة اغفر للمسلمين والمسلمات.\nوقال الطبري: اختلف الناس في هذا الباب، فقالت طائفة: الكذب المرخص فيه في هذِه الثلاث، هو جميع معاني الكذب، وحمله قوم على الإطلاق وأجازوا قول ما لم يكن في ذلك لما فيه من المصلحة، فإن الكذب المذموم إنما هو فيما فيه مضرة للمسلمين، واحتجوا بما رواه الأعمش، عن عبد الملك بن ميسرة، عن النزال بن سبرة قال: كنا عند عثمان وعنده حذيفة، فقال له عثمان: بلغني عنك أنك قلت كذا وكذا، فقال حذيفة: والله ما قلته، قال وقد سمعناه، قال ذلك، فلما خرج قلنا له: أليس قد سمعناك تقوله؟ قال: بلى، قلنا: فلم حلفت؟ فقال: أشتري ديني بعضه ببعض مخافة أن يذهب كله (^١).\nواحتجوا بحديث ابن شهاب أن عمر بن الخطاب قال لقيس بن مكشوح: هل حدثتك نفسك بقتلي؟ قال: لو هممت فعلت. فقال عمر له: لو قلت: نعم، ضربت عنقك. فنفاه من المدينة، فقال له عبد الرحمن بن عوف: لو قال: نعم، ضربت عنقه؟ قال: لا، ولكن استرهبته بذلك (^٢).\nوقال آخرون: لا يجوز الكذب في شيء من الأشياء، ولا يخبر عن شيء بخلاف ما هو عليه، وما جاء في هذا إنما هو علي التورية، روى سفيان، عن الأعمش، قال: ذكرت لإبراهيم الحديث الذي رخص فيه\n_________\n(^١) رواه أبو نعيم في \"الحلية\" ١/ ٢٧٩ وهو عند ابن أبي شيبة في \"المصنف\" ٦/ ٤٧٨ (٣٣٠٤٠)، والطبري في \"تهذيب الآثار\" مسند علي ﵁ ص ١٤٣.\n(^٢) \"تهذيب الآثار\" مسند علي بن أبي طالب ص ١٤١ - ١٤٣ بتصرف.","vol":"17","page":19},{"text":"في الكذب في الإصلاح بين الناس، فقال إبراهيم: كانوا لا يرخصون في الكذب في جد ولا هزل. وروى مجاهد، عن أبي معمر، عن ابن مسعود قال: لا يصلح الكذب في جد ولا هزل، ولا أن يعد أحدكم ولده شيئًا ثم لا ينجزه، اقرؤا إن شئتم ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ (١١٩)﴾ [التوبة: ١١٩] (^١).\nوقال آخرون: بل الذي رخص فيه هو المعاريض وقد قال ابن عباس: ما أحب أن لي بمعاريض الكذب كذا وكذا (^٢). وهو قول سفيان وجمهور العلماء.\nوقال المهلب: ليس لأحد أن يعتقد إباحة الكذب، وقد نهى النبي - ﷺ - عن الكذب نهيًا مطلقًا، وأخبر أنه مجانب للإيمان، فلا يجوز استباحة شيء منه، وإنما أطلق - ﵇ - الصلح بين الناس أن يقول ما علم من الخير بين الفريقين ويسكت عما سمع من الشر منهم، ويعد أن يسهل ما صعب، ويقرب ما بعد، لا أنه يخبر بالشيء على خلاف ما هو عليه لأن الله قد حرم ذلك ورسوله.\nوكذلك الرجل يعد المرأة ويمنيها، وليس هذا من طريق الكذب؛ لأن حقيقة الكذب: الإخبار عن الشيء على خلاف ما هو عليه، والوعد لا يكون حقيقة حتى ينجز، والإنجاز موجود في الاستقبال، فلا يصح أن يكون كذبًا.\n_________\n(^١) رواه سعيد بن منصور في \"سننه\" ٥/ ٢٩٥ (١٠٤٩)، وابن أبي شيبة في \"المصنف\" ٥/ ٢٣٧ (٢٥٥٩٢)، والبخاري في \"الأدب المفرد\" ص ١٣٥، (٣٨٧)، وابن جرير في \"تهذيب الآثار\" مسند على ص ١٤٦ - ١٤٧ (٢٥٠، ٢٥٥. وصححه الألباني في تعليقه على \"الأدب المفرد\".\n(^٢) \"تهذيب الآثار\" مسند علي بن أبي طالب ص ١٤٥ - ١٤٧ بتصرف.","vol":"17","page":20},{"text":"وكذلك الحرب أيضًا إنما يجوز فيها المعاريض والإيهام بألفاظٍ تحتمل وجهين فيؤدي بها عن أحد المعنيين ليغر السامع بأحدهما عن الآخر، وليس حقيقة الإخبار عن الشيء بخلافه وضده، ونحو ذلك ما روي عن الرسول - ﷺ - أنه مازح عجوزًا فقال: \"إن العجز لا يدخلن الجنة\" (^١) فأوهمها في ظاهر الأمر أنهن لا يدخلن أصلًا، وإنما أراد أن لا يدخلن الجنة إلا شبابًا. فهذا وشبهه من المعاريض التي فيها مندوحة عن الكذب، وإن لم يصلح المصلح شيئًا فله أن يعد بخير، ولا يقول سمعت، وهو لم يسمع ونحوه.\nقال الطبري: والصواب في ذلك قول من قال: الكذب الذي أذن فيه الشارع هو ما كان تعريضًا ينحو به نحو الصدق، نحو ما روي عن إبراهيم النخعي أن (امرأة) (^٢) عاتبته في جارية وفي يده مروحة، فجعل إبراهيم النخعي يقول: اشهدوا أنها لها ويشير بالمروحة، فلما قامت امرأته، قال: على أي شيء أشهدتكم؟ قالوا: أشهدتنا على أنها لها. قال: ألم تروني أشير بالمروحة (^٣).\nقلت: ومثله قوله للظالم: فلان يدعو لك، وينوي قوله: اللهم اغفر للمسلمين، ويعد زوجته، ونيته في ذلك إن قدر الله أو إلى مدة، وكذلك الإصلاح بين الناس.\n_________\n(^١) رواه الترمذي في \"الشمائل\" ص ١٠٥ (٢٤١)، والطبراني في \"الأوسط\" ٥/ ٣٥٧ (٥٥٤٥)، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" ص ٧٨، وأبو نعيم في \"صفة الجنة\" ٢/ ٢٢٣ (٣٩١)، والبيهقي في \"البعث والنشور\" ص ١٩٩ - ٢٠٠ (٣٧٩، ٣٨٢) من حديث عائشة ﵂.\nوصححه الألباني في \"الصحيحة\" (٢٩٨٧) وأطال الكلام عليه.\n(^٢) كذا بالأصل، والصواب (امرأته)\n(^٣) \"تهذيب الآثار\" مسند علي ص ١٤٨.","vol":"17","page":21},{"text":"وحديث المرأة زوجها يحتمل أنه فيما يحدث به أحدهما الآخر من ود له واغتباط، والكذب في الحرب: أن يضمر في نفسه مدة، ويتحدث بما يشحذ به بصيرة أصحابه، ويكيد به عدوه، فالحرب خدعة.\nوسيأتي في الأدب في باب: المعاريض مندوحة عن الكذب ما يوضح هذا.\nوأما صريح الكذب فهو غير جائز لأحد كما قال ابن مسعود (^١) لما روي عن رسول الله - ﷺ - من تحريمه، والوعيد عليه.\nوأما قول حذيفة (^٢): فإنه خارج عن معاني الكذب الذي روي عن رسول الله - ﷺ - أنه أذن فيها، وإنما ذلك من جنس إحياء الرجل نفسه عند الخوف، كالذي يضطر إلى الميتة ولحم الخنزير فيأكل ليحيي نفسه، وكذلك الحالف له أن يخلص نفسه ببعض ما حرم الله عليه وله أن يحلف على ذلك، ولا حرج عليه ولا إثم (^٣).\nقال القاضي عياض: وأما المخادعة، ومنع حق عليه أو عليها، أو أخذ ما ليس له أو لها فهو حرام بالإجماع (^٤).\n_________\n(^١) سبق تخريجه.\n(^٢) سبق تخريجه.\n(^٣) \"تهذيب الآثار\" مسند علي ص ١٤٩ - ١٥٠ بتصرف.\n(^٤) \"إكمال المعلم\" ٨/ ٧٨ بتصرف.","vol":"17","page":22},{"text":"<span data-type='title' id=toc-1939>٣ - باب قَوْلِ الإِمَامِ لأَصْحَابِهِ: اذْهَبُوا بِنَا نُصْلِحُ</span>\n٢٦٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، وَإِسْحَاقُ بْنُ مُحَمَّدٍ الفَرْوِيُّ قَالَا: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ﵁ أَنَّ أَهْلَ قُبَاءٍ اقْتَتَلُوا حَتَّى تَرَامَوْا بِالحِجَارَةِ، فَأُخْبِرَ رَسُولُ اللهِ - ﷺ - بِذَلِكَ فَقَالَ: \"اذْهَبُوا بِنَا نُصْلِحُ بَيْنَهُمْ\". [انظر: ٦٨٤ - فتح: ٥/ ٣٠٠]\nذكر فيه حديث سَهْلِ بْنِ سَعْدٍ أَنَّ أَهْلَ قُبَاءٍ اقْتَتَلُوا حَتَّى تَرَامَوْا بِالحِجَارَةِ، فَأُخْبِرَ رَسُولُ اللهِ - ﷺ - بِذَلِكَ، فَقَالَ: \"اذْهَبُوا بِنَا نُصْلِحُ بَيْنَهُمْ\".\nالشرح:\nيشبه كما قال ابن بطال: أن يكون في هذِه القصة نزلت: ﴿وَإِنْ طَائِفَتَانِ مِنَ المُؤْمِنِينَ اقْتَتَلُوا﴾ [الحجرات: ٩] لا في قصة عبد الله بن أبي كما سلف (^١).\nروي عن الحسن أن قومًا من المسلمين كان بينهم تنازع حتى اضطربوا بالجريد والنعال والأيدي، فأنزل الله فيهم الآية.\nقال قتادة: كان بينهما حق فتنازعا فيه فقال أحدهما: لآخذنه عنوة.\nوقال الآخر: بيني وبينك رسول الله -صلي الله عليه وسلم-. فتنازعا حتى كان بينهما ضرب بالأيدي والنعال (^٢). وقال قتادة في تأويل هذِه الآية: قال الأوس والخزرج اقتتلوا بالعصى بينهم، وقد سلف كل ذلك واضحًا (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٨٣.\n(^٢) \"تفسير الطبري\" ١١/ ٣٨٨ (٣١٧٠٨).\n(^٣) السابق ١١/ ٣٨٨ (٣١٧٠٦).","vol":"17","page":23},{"text":"وفيه: خروج الإمام مع أصحابه للإصلاح بين الناس عند تفاقم أمورهم وشدة تنازعهم، وقد سلف أيضًا.\nوفيه: ما كان عليه - ﵇ - من التواضع والخضوع والحرص على قطع الخلاف وحسم دواعي الفرقة عن أمته كما وصفه الله تعالى.","vol":"17","page":24},{"text":"<span data-type='title' id=toc-1940>٤ - باب قَوْلِ اللهِ تَعَالَى: ﴿أَنْ يَصَّالَحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ﴾ (^١) [النساء: ١٢٨]</span>\n٢٦٩٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ [النساء: ١٢٨] قَالَتْ: هُوَ الرَّجُلُ يَرَى مِنِ امْرَأَتِهِ مَا لَا يُعْجِبُهُ، كِبَرًا أَوْ غَيْرَهُ، فَيُرِيدُ فِرَاقَهَا فَتَقُولُ: أَمْسِكْنِي، وَاقْسِمْ لِي مَا شِئْتَ. قَالَتْ فَلَا بَأْسَ إِذَا تَرَاضَيَا. [انظر: ٢٤٥٠ - مسلم: ٣٠٢١ - فتح: ٥/ ٣٠١]\nذكر فيه حديث عَائِشَةَ: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ قَالَتْ: هُوَ الرَّجُلُ يَرى مِنِ امْرَأَتِهِ مَا لَا يُعْجِبُهُ، كِبَرًا أَوْ غَيْرَهُ (^٢)، فَيُرِيدُ فِرَاقَهَا فَتَقُولُ: أَمْسِكْنِي، وَاقْسِمْ لِي مَا شِئْتَ. قَالَتْ: فَلَا بَأْسَ إِذَا تَرَاضَيَا.\nهذا قول عائشة في تفسير الآية، وقال عليٌّ: هي المرأة تكون عند الرجل، وهي دميمة أو عجوز تكره مفارقته، فيصطلحا على أن يجيئها يومًا من ثلاثة أو أربعة (^٣)، وقيل: نزلت في رافع بن خديج طلق\nزوجته واحدة، وتزوج شابة، فلما قاربت انقضاء العدة قالت: أصالحك على بعض الأيام، فراجعها، ثم لم يسمح فطلقها أخرى، ثم سألته ذلك فراجعها، فنزلت هذِه الآية (^٤).\n_________\n(^١) كذا قرأها ابن كثير ونافع وأبو عمرو وابن عامر بفتح الياء والتشديد وبألف بعد الصاد، وقرأها عاصم وحمزة والكسائي ﴿يُصْلِحَا﴾ بضم الياء والتخفيف. انظر: \"الحجة للقراء السبع\" ٣/ ١٨٣، \"الكشف عن وجوه القراءات السبع\" ١/ ٣٩٨.\n(^٢) \"المجمل\" ص (٨٦٩) مادة: (نشز).\n(^٣) \"تفسير الطبري\" ٤/ ٣٠٧، \"سنن البيهقي الكبرى\" ٧/ ٢٩٧.\n(^٤) \"تفسير الطبري\" ٤/ ٣٠٧، \"المستدرك\" ٢/ ٣٠٨، \"سنن البيهقي الكبرى\" ٧/ ٢٩٦.","vol":"17","page":25},{"text":"والنُّشُوز: أصله الارتفاع، وإذا أساء عشرتها ومنعها نفسه والنفقة فهو نشوز، وقال ابن فارس: نشز بعلها إذا ضربها وجفاها (^١).\nوقوله: (\"والصلح خير\") أي: من الفرقة، حُذف لعلم السامع وقرأ الكوفيون: ﴿أَنْ يُصْلِحَا﴾ [النساء: ١٢٨] بضم الياء، وقرأ الجحدري: ﴿أَن يَصَّلِحا﴾ والمعنى: يصطلحا، ثم أدغم (^٢).\nولا شك أن الصلح في كل شيء خير من التمادي على الخلاف والشحناء والمباغضة التي هي قواعد الشر، والصلح وإن كان فيه صبر مؤلم فعاقبته جميلة، وأمرُّ منه وشرٌّ عاقبة العداوة والبغضاء، وقد قال\n- ﵇ - في البغضة أنها الحالقة يعني: حالقة الدين لا الشعر (^٣).\nأراد الشارع أن يطلق سودة لسن كان بها فأحست منه ذلك، فقالت له: قد وهبت يومي لعائشة، ولا حاجة لي بالرجال وإنما أريد أن أحشر في نسائك، فلم يطلقها واصطلحا على ذلك.\nودل هذا أن ترك التسوية بين النساء وتفضيل بعضهن على بعض لا يجوز إلا بإذن المفضولة ورضاها، ويدخل في هذا المعنى جميع\n_________\n(^١) انظر: \"مختصر شواذ القرآن\" ص ٣٦، \"المحتسب\" ١/ ٢٠١.\n(^٢) قطعة من حديث إفشاء السلام وفيه: \"إياكم والبغضة\" فذكره وقد روي عن أبي هريرة والزبير بن العوام وابنه، فأما حديث أبي هريرة فرواه البخاري في \"الأدب المفرد\" (٢٦٠)، وقال الألباني في \"الإرواء\" ٣/ ٢٣٧: إسناده صحيح وأما حديث الزبير فرواه الترمذي (٢٥١٠)، وأحمد ١/ ١٦٥، وغيرهم من طرق عن مولى لآل الزبير وفي بعض الطرق سقط مولى آل الزبير من الإسناد.\nوأما حديث ابن الزبير فرواه البزار في \"مسنده\" ٦/ ١٩٢، وقال الهيثمي في \"المجمع\" ٨/ ٣٧: رواه البزار بإسناد جيد. وحسنه الألباني في \"صحيح الترمذي\" (٢٠٣٨) بمجموع طرقه.\n(^٣) \"المدونة\" ٢/ ١٩٢.","vol":"17","page":26},{"text":"ما يقع عليه بين الرجل والمرأة في مال أو وطء أو غير ذلك، وكل ما تراضيا عليه من الصلح فهو حلال للرجل من زوجته لهذِه الآية.\nونقل الداودي عن مالك أنها إذا رضيت بالبقاء بترك القسم لها أو الإنفاق عليها ثم سألت العدل كان ذلك لها، والذي قاله في \"المدونة\" (^١) ذكره في القسمة لها، وأما النفقة فيلزمها ذلك إذا تركته.\nوالفرق أن الغيرة لا تملك بخلاف النفقة.\n_________\n(^١) في هامش الأصل: وقوله: (كِبَرًا أو غيره)، قال في \"المطالع\" كذا قيده الأصيلي، وضبطه غيره (كِبْرًا أو غيره …).","vol":"17","page":27},{"text":"<span data-type='title' id=toc-1941>٥ - باب إِذَا اصْطَلَحُوا عَلَى صُلْحِ جَوْرٍ فَهو مَرْدُودٌ</span>\n٢٦٩٥ و٢٦٩٦ - حَدَّثَنَا آدَمُ حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ عَنْ أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ ﵄ قَالَا: جَاءَ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللهِ، اقْضِ بَيْنَنَا بِكِتَابِ اللهِ. فَقَامَ خَصْمُهُ فَقَالَ: صَدَقَ، اقْضِ بَيْنَنَا بِكِتَابِ اللهِ. فَقَالَ الأَعْرَابِيُّ: إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا، فَزَنَى بِامْرَأَتِهِ، فَقَالُوا: لِي عَلَى ابْنِكَ الرَّجْمُ. فَفَدَيْتُ ابْنِي مِنْهُ بِمِائَةٍ مِنَ الغَنَمِ وَوَلِيدَةٍ، ثُمَّ سَأَلْتُ أَهْلَ العِلْمِ، فَقَالُوا إِنَّمَا عَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ. فَقَالَ النَّبِيُّ - ﷺ -: \"لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، أَمَّا الوَلِيدَةُ وَالغَنَمُ فَرَدٌّ عَلَيْكَ، وَعَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَأَمَّا أَنْتَ يَا أُنَيْسُ -لِرَجُلٍ- فَاغْدُ عَلَى امْرَأَةِ هَذَا فَارْجُمْهَا\". فَغَدَا عَلَيْهَا أُنَيْسٌ فَرَجَمَهَا. [انظر: ٢٣١٤، ٢٣١٥ - مسلم: ١٦٩٧، ١٦٩٨ - فتح: ٥/ ٣٠١]\n\n٢٦٩٧ - حَدَّثَنَا يَعْقُوبُ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ\". رَوَاهُ عَبْدُ اللهِ بْنُ جَعْفَرٍ المَخْرَمِيُّ، وَعَبْدُ الوَاحِدِ بْنُ أَبِي عَوْنٍ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ. [مسلم: ١٧١٨ - فتح: ٥/ ٣٠١]\nذكر فيه حديث أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ في قصة العسيف.\nوقد سلف بعضة في الوكالة (^١).\nوحديث عَاِئِشَةَ: \"مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ\".\nرَوَاهُ عَبْدُ اللهِ بْنُ جَعْفَرٍ المَخْرَمِيُّ، وَعَبْدُ الوَاحِدِ بْنُ أَبِي عَوْنٍ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ. يعني: عن القاسم\nعنها (^٢).\n_________\n(^١) سلف برقم (٢٣١٤ - ٢٣١٥) باب: الوكالة في الحدود.\n(^٢) ورد في الأصل أسفلها: من توضيح المصنف.","vol":"17","page":28},{"text":"أما الحديث الأول فالكلام عليه من وجوه:\nأحدها: العسيف فيه: الأجير وجمعه: عسفاء، ذكره الأزهري (^١)، وعسفه على غير قياس، ذكره ابن سيده، وهو الأجير المستهان منه، وقيل: هو المملوك المستهان به. وقيل: كل خادم عسيف (^٢).\nثانيها: قوله: (ثُمَّ سَأَلْتُ أَهْلَ العِلْمِ) يؤخذ منه سؤال المفضول مع وجود الفاضل إذ لم ينكره - ﵇ -، قيل: والذين كانوا يفتون في عصره - ﵇ - الخلفاء الأربعة، وثلاثة من الأنصار: أبي بن كعب، ومعاذ بن جبل، وزيد بن ثابت.\nثالثها: قوله: (\"لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ\") أي: إنك الجدير بأن تقضي به، أو فإنك لم تزل تقضي به، أو فإنك القاضي به، ومثله قوله تعالى: ﴿قَالَ رَبِّ احْكُمْ بِالحَقِّ﴾ [الأنبياء: ١١٢] والمراد بكتاب الله أي: بحكمه؛ إذ ليس في الكتاب ذكر الرجم، وقد جاء الكتاب بمعنى الفرض.\nقال تعالى: ﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ﴾ [البقرة: ١٨٣] ﴿كُتِبَ عَلَيْكُمُ القِصَاصُ﴾ [البقرة: ١٧٨] أي: فرض، وقال: ﴿كِتَابَ اللهِ عَلَيْكُمْ﴾ [النساء: ٢٤] ويحتمل أن يكون فُرض أولًا بالنص ثم نسخ لفظه دون حكمه على ما روي عن عمر أنه قال: قرأناها فيما أنزل الله: الشيخ والشيخة إذا زنيا فارجموهما البتة بما قضيا من اللذة (^٣)، وقيل: الرجم متلو في القرآن غير منسوخ لفظه، وهو قوله تعالى: ﴿وَيَدْرَأُ عَنْهَا العَذَابَ﴾ [النور: ٨]\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٤٣٥ مادة: (عسف).\n(^٢) \"المحكم\" ١/ ٣١٠ مادة (عسف).\n(^٣) رواه النسائي في \"الكبرى\" ٤/ ٢٧٠ (٧١٤٦)، وابن ماجه (٢٥٥٣)، ومالك في \"الموطأ\" ص ٥١٤ - ٥١٥.","vol":"17","page":29},{"text":"وهو الرجم في بيانه - ﵇ - رجم ماعزٍ (^١)، أو قيل: ليس فيه، وإنما هو في السنة وهي تنسخ القرآن إذا كانت متواترة وقالوا: معنى \"بكتاب الله\" بوحيه لا بالمتلو، والذي عليه أكثر أصحاب مالك أن القرآن لا ينسخ بالسنة، وإنما هي تبينه، وإنما ينسخ القرآن بالقرآن، والسنة بالسنة، وقد أوضحت ذلك في \"شرح منهاج الأصول\" فراجعه.\nوقيل: المراد نقض صلحهما الباطل على الغنم والوليدة، ويروى: كل صلح خالف الشرع فهو باطل مردود.\nرابعها: لم يسأله عن كيفية الزنا؛ لأنه مبين في قصة ماعز، وهذا صحيح إن ثبت تأخير هذا الخبر عن خبر ماعز، فيحمل على أن الابن كان بكرًا، وعلى أنه اعترف وإلا فإقرار الأب عليه غير مقبول أن يكون هذا إفتاءً. أي: إن كان كذا فكذا.\nخامسها: قوله: (\"أَمَّا الوَلِيدَةُ وَالغَنَمُ فَرَد عَلَيكَ\") فيه: أن الصلح الفاسد ينقض، كذا قاله جماعة. وفيه نظر؛ لأنه صالح على ما لا يملك، ولا يصح الصلح عنه. ومن أجاز الفاسد إذا وقع لا يقول بجواز هذا، ولا يلزمه القول به.\nوقوله: (\"وتغريب عام\") هو حجة علي أبي حنيفة في إنكاره التغريب؛ لأنه ليس مذكورًا في القرآن، والزيادة على النص نسخ، وهو بخبر الواحد غير جائز.\nوفيه: إثبات الرجم، ولا خلاف فيه، ولا يلتفت إلى ما يحكى عن الخوارج وقد خالفوا السنن.\n_________\n(^١) سيأتي برقم (٦٨٢٤) كتاب: الحدود، باب: هل يقول الإمام للمقرأ لعلك لمست أو غمزت.","vol":"17","page":30},{"text":"فائدة: أنيس هذا، قيل: إنه ابن الضحاك الأسلمي، وقال الداودي: أنيس اسم الرجل، قال غيره: هو تصغير أنس بن مالك خادم رسول الله - ﷺ -، ذكره كله ابن التين.\nوقوله: (\"فَاغْد\") ائتها غدوة، قاله ابن التين، ثم قال: قيل: فيه تأخير الحكم إلى الغد، وهذا يصح إذا ثبت أن هذا كان بالأصيل، وقال غيره: ليس معناه: امض إليها بكرة كما هو موضعها، وكذا قوله: فغدا إليها أي مشى إليها.\nوفيه: بعث الإمام لمن ذُكر عنه الزنا يسأله عن ذلك. وقيل: إنه نُسخ بحديث ماعز، وقيل: إنما بعث إليها ليعلمها بالقذف فبإقرارها يسقط عنه الحد. وقد روي \"وامض\"، فعليه ليس فيه تأخير الحكم. قيل: فيه أن الإمام يقضي إلى آخر النهار.\nوفيه: الوكالة في إقامة الحد، وقد ترجم عليه هناك، وأسلفناه.\nسادسها: قوله: (\"فإن اعترفت فارجمها\") فيه أحكام:\nأحدها: إثبات الرجم كما مضى.\nثائيها: سقوط الجلد مع الرجم خلافًا لمسروق وأهل الظاهر في إيجابهم الجمع بينهما ولو كان واجبًا لأمر به.\nثالثها: الجلد يجب باعتراف الزنا مرة لقوله: \"فإن اعترفت فارجمها\"، ولم يقل أربعًا، وبه قال مالك (^١) والشافعي (^٢)، وقال ابن أبي ليلى وأحمد: لا يجب إلا باعتراف أربع مرات. زاد أبو حنيفة: في أربعة مجالس (^٣).\n_________\n(^١) \"المدونة\" ٤/ ٣٨٣.\n(^٢) \"الأم\" ٦/ ١١٩.\n(^٣) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ١٣، \"مختصر اختلاف العلماء\" ٣/ ٢٨٣.","vol":"17","page":31},{"text":"رابعها: قد استدل به أهل الظاهر على أن المقر بالزنا لا يقبل رجوعه عنه، وليس في الحديث التعرض للرجوع (^١).\nوقال مالك وأصحابه: يقبل منه إن رجع إلى شبهه (^٢). فإن رجع إلى غيرها فخلاف.\nخامسها: أنَّ الرجم ليس من شرطه حضور الإمام، خلافًا لأبي\nحنيفة، وذكر عنه أنه يجب على الشهود الحضور كما مر (^٣).\nسادسها: أنه لا يحفر للمرأة، وهو قول مالك وأبي حنيفة (^٤)، وقال الشافعي وأشهب: يحفر لها.\nسابعها: الوكالة على إقامة الحد، وقد سلف.\nثامنها: إرسال الواحد في تنفيذ الحكم.\nتاسعها: أن المنفذ لا يعذر فيه.\nعاشرها: أن الحاكم يحكم بعلمه؛ لأنه لم يقل لأنيس خذ معك أحدًا، وروي في بعض طرقه: فغدا أنيس ورجلان معه. قلت: كذا استنبطه ابن التين، وليس هذا من الحكم بالعلم، بل بالأعراف.\nالحادي عشر: أنَّ للإمام أن يسأل المقذوف، فإن اعترف حدَّه، وإن لم يعترف وطالب القاذف أخذ له بعده، وقيل: يحدُّه وإن لم يطالب المقذوف إذا سمعه ثبتة غير الإمام وكانوا معه.\n_________\n(^١) قال ابن حزم في \"المحلى\" ٨/ ٢٥٠: إن أقر إقرارا تامًّا ولم يصله بما يفسده فقد لزمه ولا رجوع له بعد ذلك.\n(^٢) \"المدونة\" ٤/ ٣٨٣.\n(^٣) \"مختصر اختلاف العلماء\" ٣/ ٣٠٨.\n(^٤) انظر: \"المدونة\" ٤/ ٤٠٠، \"مختصر اختلاف العلماء\" ٣/ ٢٨٧.","vol":"17","page":32},{"text":"الثاني عشر: أنَّ على الإمام أن يبعث إلى المقذوف يعرِّفه أنَّ له حقًّا، وقد بوَّب عليه البخاري: إذا رمى امرأته، أو امرأة غيره بالزنا عند الحاكم والناس، هل على الحاكم أن يبعث إليها فيسألها بما رميت به (^١).\nالثالث عشر: أن الرجم إذا وجد أقيم ولا يؤخر، اللهم إلا أن يكون الحر الشديد أو البرد الشديد؛ لقوله: \"فإن اعترفت فارجمها\" ولم يفصل.\nالرابع عشر: فيه إقامة الحد في حرم المدينة.\nسابعها: فيه قول الإمام: والذي نفسي بيده. وحلف الصادق، نبه عليه الداودي.\nثامنها: ذكر البخاري فيما سيأتي في رواية: وكان أفقههما (^٢). أي: في هذِه القضية، ويحتمل أن يكون لاستئذانه، وحذره من الوقوع في النهي في قوله: (لا تقدموا) بخلاف الأول لخفائه.\nوفيه: أن الفقيه قد يكون منه الخطأ، ولم يذكر هنا اعترافها، وذكر في المحاربين (^٣): فاعترفت فرجمها (^٤).\n_________\n(^١) سيأتي في الحدود قبل حديث (٦٨٤٢).\n(^٢) سيأتي (٦٦٣٣ - ٦٦٣٤) كتاب: الأيمان والنذور، باب: كيف كانت يمين النبي - ﷺ -.\n(^٣) كذا بالأصل، ويرجح صنيع المؤلف هنا إلى أنه وقع في بعض النسخ، باب المحاربين من أهل الكفر والردة، وعليه فإنه داخل تحت كتاب: الحدود. ووقع في بعض النسخ الأخرى: كتاب: المحاربين من أهل الكفر والردة، وعليه فإن أبواب المحاربين وما بعدها تحت كتاب المحاربين، وتنفصل عن الحدود، فلهذا كتب الناسخ الحدود ثم ضبب عليها، وكان من المفترض أن في نسخته أنها كتاب: المحاربين وليس: باب المحاربين، لكنه -﵀- لما شرح هذا الباب لم يجعله كتابًا مستقلًا عن الحدود ولم يشر إليه فلم يتبين سبب صنيعه. ولمزيد من التفصيل في هذا الإشكال يراجع \"فتح الباري\" لابن حجر ١٢/ ١٠٩.\n(^٤) سيأتي برقم (٦٨٢٧)، (٦٨٢٨).","vol":"17","page":33},{"text":"تاسعها: قال ابن بطال: أما قضاؤه - ﵇ - بكتاب الله وهو رد الغنم والجارية الذين أخذا بالباطل، وقد نهى الله تعالى عباده عن ذلك بقوله ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالبَاطِلِ﴾ [البقرة: ١٨٨] ولم يجز هذا الصلح لاشتراء حدود الله ببعض عرض الدنيا، وحدود الله لا تسقط، ولا تباع، ولا تشترى، وقام الإجماع على أن الصلح المنعقد على غير السنة لا يجوز، وأنه منتقض ألا ترى أنه ردَّ الغنم والوليدة، وألزم ابنه من الحدِّ ما ألزمه الله تعالى، فقال: \"من أحدث في أمرنا هذا ما ليس منه فهو ردٌّ\" وبذلك كتب عمر بن الخطاب إلى أبي موسى الأشعري في رسالته إليه يعلمه القضاء فقال: والصلح جائز بين المسلمين، إلَّا صلحًا أحلَّ حرامًا، أو حرَّم حلالًا. قلت: ونطق بذلك رسوله عليه أفضل الصلاة والسلام (^١). وذهب مالك وابن القاسم إلى أن الصلح كالبيع لا يجوز فيه المكروه، ولا الغرر.\nوذكر ابن حبيب عن مطرف قال: كل ما وقع من الصلح من الأشياء المكروهة التي ليست بحرام صراح فالصلح بها جائز.\nوقال ابن الماجشون: إن غرَّ عليهم بحدثانه فسخ، وإن طال أمره مضى.\nوقال أصبغ: إن وقع الصلح بالحرام والمكروه مضى. ولم يرد، وإن عسر عليه بحدثان ذلك؛ لأنه كالهبة، ألا ترى أنه لو صالحه من دعواه لينتقض لم يكن فيه شفعة؛ لأنه كالهبة، وقد حدثثا سفيان بن عيينة: أن علي بن أبي طالب أتي بصلح فقرأه، فقال: هذا حرام، ولولا أنه صلح لفسخته. قال ابن حبيب: وقول ابن مطرف (^٢)، وابن الماجشون أحب\n_________\n(^١) رواه عن عمرو بن عوف المزني مرفوعًا الترمذي (١٣٥٢)، وابن ماجه (٢٣٥٣).\n(^٢) كذا بالأصل: ابن مطرف، والصواب مطرف كما سبق النقل عنه.","vol":"17","page":34},{"text":"لموافقته قوله في الحديث: \"إلا صلحًا أحل حرامًا أو حرم حلالًا\" (^١).\nوقال ابن المنير: الصلح على الجور قد يكون من الجانبين ومن أحدهما، كأن يدعي عليه دينًا فيجحده ويصالحه على بعضه، فهذا يقول الدافع أنه جور، ولا يرد بل يمضي، وقد يتفقان على أنه جور كما يظن الدافع أن الدعوى لو ثبتت لزمه منها حق فيكشف العيب لهما أن حكم الشرع أن هذِه الدعوى لو اعترف بها أو ثبتت بيّنته لم يلزم فيها حق، وأنه غير موجهه إلى مال الصلح ولا بعضه فهذا جور يرد (في مثله، وفيه) (^٢) خلاف عند مالك، قيل: يرد اتباعًا للحديث وقيل: يلزم؛ لقوله - ﵇ - \"المؤمنون عند شروطهم\" (^٣)، وقد فرط الدافع فكأنّه تطوع، والتطوع يلزم على (أصله) (^٤) بالشروع فيه (^٥).\nقلت: كلُّ ذلك على مذهبه، وعندنا لا صلح مع إنكار.\n(الحادي عشر) (^٦): في رواية لم يذكرها هنا: أنشدك الله. هو بفتح الهمزة وضم الشين. قال ثعلب: نشدتك وأنا أنشدك الله. قال القزاز: معناه: سألتك بالله، وفي \"أمالي ثعلب\": ذكرتك الله، زاد ابن طريف: مستحلفًا، وعند اللحياني: أنشدك بالله، وقال القرطبي: أقسم عليك رافعًا نشيدتي (^٧) وهو صوتي، ففيه جواز قول الحاكم ذلك وقسمه كان للتأكيد.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٧/ ١٠٦ - ١٠٩، \"شرح ابن بطال\" ٨/ ٨٥ - ٨٦.\n(^٢) كذا بالأصل، وفي \"المتواري\": (في مثله).\n(^٣) سبق معلقًا في كتاب: الإجارة، باب: أجرة السمسرة قبل حديث (٢٢٧٤).\n(^٤) كذا بالأصل، وفي \"المتواري\": (أهله).\n(^٥) \"المتواري\" ص ٣١٢.\n(^٦) كذا في الأصل ولعله سهو من الناسخ؛ لأنه لم يذكر العاشر.\n(^٧) \"المفهم\" ٥/ ١٠٤.","vol":"17","page":35},{"text":"قيل: فيه رد على المعتزلة أن الأفعال من خلق بني آدم وقد ينفصلون عنه بأن المراد إماته النفس وذلك لله تعالى قطعًا.\nوفيه: أن الحدود التي هي محضة لحق الله لا يصلح الصلح فيها.\nواختلف في حد القذف هل يصح الصلح فيها أم لا؟ ولم يختلف في كراهته؛ لأنه ثمن عرض ولا خلاف في جوازه قبل رفعه، وأما حقوق الأبدان من الجراح وحقوق الأموال فلا خلاف في جوازه مع الإقرار، واختلف في الصلح مع الإنكار. فأجازه مالك ومنعه الشافعي كما أسلفناه.\nوفيه: أن ما كان معلومًا من الشروط والأسباب التي تترتب عليها الأحكام لا يحتاج إلى السؤال عنها، فإن إحصان المرأة كان معلومًا عندهم، وبما في نفس الحديث، وعلى هذا يحمل حديث الغامدية (^١)\nإذ لو لم تكن محصنة لم يجز رجمها إجماعًا.\nوفيه: إقامة الحاكم الحد بمجرد إقرار المحدود من غير شهادة عليه، وهو أحد قولي الشافعي وأبي ثور، ولا يجوز ذلك عند مالك إلا بعد الشهادة عليه، والفصل عن ذلك أنه ليس في الحديث ما ينص على أنه لم يسمع إقرارها إلا أنيس خاصة، بل العادة قاضية بأن مثل هذِه القضية لا تكون في خلوة ولا ينفرد بها الآحاد، بل لابد من حضور جمع كثير ولابد من إحضار طائفة من المؤمنين لإقامة الحد كما قال تعالى: ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ المُؤْمِنِينَ﴾ [النور: ٢] وهذا كله مبني على أن أنيسًا كان حاكمًا، ويحتمل أن يكون رسولًا (يستفصلها) (^٢)\n_________\n(^١) رواه مسلم (١٦٩٥) كتاب: الحدود، باب: من اعترف على نفسه بالزنا.\n(^٢) كذا في الأصل وفي \"القاموس المحيط\" مادة: (فصل): الفصل: القضاء بين الحق والباطل.","vol":"17","page":36},{"text":"ويعضده قوله في آخر الحديث في بعض الروايات: فاعترفت، فأمر بها رسول الله فرجمت، فهذا يدل أن أنيسًا إنما سمع إقرارها، وأن تنفيذ الحكم إنما كان من رسول الله - ﷺ - وحينئذ يتوجه إشكال آخر وهو أن يقال: كيف اكتفي في ذلك بشاهد واحد وقد اختلف في الشهادة على الإقرار بالزنا هل يكتفي باثنين أم لا بد من أربعة؟ على قولين، ولم يذهب أحد من المسلمين إلى الاكتفاء بواحد.\nوالجواب: أن هذا اللفظ الذي سقناه من رواية الليث عن الزهري، ورواه عن الزهري مالك بلفظ: (فاعترفت فرجمها) (^١)، ولم يذكر: فأمر بها فرجمت. وعند التعارض فحديث مالك أولى لما يعلم من حفظ مالك وضبطه وخصوصًا في حديث الزهري فإنه من أعرف الناس به.\nوقال الداودي في الأول: ما أراه بمحفوظ، ويُحتمل أن يكون الأمر الأول، وظاهر الحديث خلافه؛ لقوله: (فاعترفت، فأمر بها فرجمت) وقد ترجم عليه البخاري: باب من أمر غير الإمام بإقامة الحد غائبًا عنه (^٢).\nيريد أن أنيسًا رجمها لما اعترفت عنده.\nوالظاهر أن أنيسًا كان حاكمًا، فلا إشكال إذن.\nولو سلمنا أنه كان رسولًا فليس فيه ما ينص علي انفراده بالشهادة، ويكون غيره قد شهد عليها عند رسول الله - ﷺ - بذلك.\n_________\n(^١) ستأتي رواية مالك عن الزهري برقم (٦٦٣٣) كتاب: الأيمان والنذور، باب: كيف كانت يمين النبي - ﷺ -.\n(^٢) سيأتي برقم (٦٨٣٥، ٦٨٣٦).","vol":"17","page":37},{"text":"ويعضد هذا أن القضية اشتهرت وانتشرت فيبعدُ أن ينفرد بها واحد سلمناه، لكنه خبر لا شهادة، فلا يشترط العدد فيه، وحينئذٍ يستدل به على قبول أخبار الآحاد، والعمل بها في الدعاء وغيرها.\nوقال النووي: بعث أنيس عند علماء أصحابنا يعلم المرأة، بأن هذا الرجل قذفك، ولك عنده حق القذف، فتطلب به أو تعفو، إلا أن تعترف بالزنا فلا يجب عليه شيء، فلما ذهب إليها اعترفت، فأمر بها رسول الله - ﷺ - فرجمت. قال: ولابد من هذا التأويل (^١).\nوفيه: من الأحكام أن زنا المرأة لا يفسخ نكاحها من زوجها.\nوأما حديث عائشة فسيأتي الكلام عليه في موضعه.\nوشيخه فيه يعقوب، ثنا إبراهيم بن سعد. قيل: إنه يعقوب بن إبراهيم الدورقي، وقيل بزيادة ابن سعد (ع)، وقيل: ابن حُميد (خ) بن كاسب وقيل: ابن محمد (ق) بن عيسى الزهري (^٢)، كذا ذكره ابن السكن وأنكره الحاكم، وزعم أبو نعيم أنه يعقوب بن إبراهيم، وذكر الكلاباذي والحاكم أبو عبد الله، أنه يعقوب بن حميد، والله أعلم.\n_________\n(^١) \"شرح مسلم\" ١١/ ٢٠٧.\n(^٢) ورد بهامش الأصل: الزهري يعقوب بن محمد بن عيسى العوفي، لم يرو عنه البخاري، لكن قال الذهبي: قال البخاري في \"الصحيح\": ثنا يعقوب، ثنا إبراهيم بن سعد. فلعله العوفي.","vol":"17","page":38},{"text":"<span data-type='title' id=toc-1942>٦ - باب كَيْفَ يُكْتَبُ: هَذَا مَا صَالَحَ فُلَانُ بْنُ فُلَانٍ، وَفُلَانُ بْنُ فُلَانٍ، وَإِنْ لَمْ يَنْسُبْهُ إِلَى قَبِيلَتِهِ أَوْ نَسَبِهِ</span>؟\n٢٦٩٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ بْنَ عَازِبٍ ﵄ قَالَ: لَمَّا صَالَحَ رَسُولُ اللهِ - ﷺ - أَهْلَ الحُدَيْبِيَةِ كَتَبَ عَلِيٌّ بَيْنَهُمْ كِتَابًا، فَكَتَبَ مُحَمَّدٌ رَسُولُ اللهِ - ﷺ -. فَقَالَ المُشْرِكُونَ: لَا تَكْتُبْ مُحَمَّدٌ رَسُولُ اللهِ، لَوْ كُنْتَ رَسُولًا لَمْ نُقَاتِلْكَ. فَقَالَ لِعَلِيٍّ: \"امْحُهُ\". فَقَالَ عَلِيٌّ: مَا أَنَا بِالذِي أَمْحَاهُ. فَمَحَاهُ رَسُولُ اللهِ - ﷺ - بِيَدِهِ، وَصَالَحَهُمْ عَلَى أَنْ يَدْخُلَ هُوَ وَأَصْحَابُهُ ثَلَاثَةَ أَيَّامٍ، وَلَا يَدْخُلُوهَا إِلَّا بِجُلُبَّانِ السِّلَاحِ، فَسَأَلُوهُ: مَا جُلُبَّانُ السِّلَاحِ؟ فَقَالَ: القِرَابُ بِمَا فِيهِ. [انظر: ١٧٨١ - مسلم: ١٧٨٣ - فتح: ٥/ ٣٠٣]\n\n٢٦٩٩ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ ﵁ قَالَ: اعْتَمَرَ النَّبِيُّ - ﷺ - فِي ذِي القَعْدَةِ، فَأَبَى أَهْلُ مَكَّةَ أَنْ يَدَعُوهُ يَدْخُلُ مَكَّةَ، حَتَّى قَاضَاهُمْ عَلَى أَنْ يُقِيمَ بِهَا ثَلَاثَةَ أَيَّامٍ، فَلَمَّا كَتَبُوا الكِتَابَ كَتَبُوا: هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللهِ - ﷺ -. فَقَالُوا: لَا نُقِرُّ بِهَا، فَلَوْ نَعْلَمُ أَنَّكَ رَسُولُ اللهِ مَا مَنَعْنَاكَ، لَكِنْ أَنْتَ مُحَمَّدُ بْنُ عَبْدِ اللهِ. قَالَ: \"أَنَا رَسُولُ اللهِ، وَأَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ\". ثُمَّ قَالَ لِعَلِيٍّ: \"امْحُ رَسُولُ اللهِ\". قَالَ: لَا، وَاللهِ لَا أَمْحُوكَ أَبَدًا، فَأَخَذَ رَسُولُ اللهِ - ﷺ - الكِتَابَ، فَكَتَبَ: هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ، لَا يَدْخُلُ مَكَّةَ سِلَاحٌ إِلَّا فِي القِرَابِ، وَأَنْ لَا يَخْرُجَ مِنْ أَهْلِهَا بِأَحَدٍ إِنْ أَرَادَ أَنْ يَتَّبِعَهُ، وَأَنْ لَا يَمْنَعَ أَحَدًا مِنْ أَصْحَابِهِ أَرَادَ أَنْ يُقِيمَ بِهَا. فَلَمَّا دَخَلَهَا وَمَضَى الأَجَلُ أَتَوْا عَلِيًّا، فَقَالُوا: قُلْ لِصَاحِبِكَ اخْرُجْ عَنَّا فَقَدْ مَضَى الأَجَلُ. فَخَرَجَ النَّبِيُّ - ﷺ -، فَتَبِعَتْهُمُ ابْنَةُ حَمْزَةَ: يَا عَمِّ يَا عَمِّ. فَتَنَاوَلَهَا عَلِيٌّ فَأَخَذَ بِيَدِهَا وَقَالَ لِفَاطِمَةَ: ﵍: دُونَكِ ابْنَةَ عَمِّكِ، حَمَلَتْهَا. فَاخْتَصَمَ فِيهَا عَلِيٌّ وَزَيْدٌ وَجَعْفَرٌ، فَقَالَ عَلِيٌّ: أَنَا أَحَقُّ بِهَا وَهْيَ ابْنَةُ عَمِّي. وَقَالَ جَعْفَرٌ:","vol":"17","page":39},{"text":"ابْنَةُ عَمِّي وَخَالَتُهَا تَحْتِي. وَقَالَ زَيْدٌ: ابْنَةُ أَخِي. فَقَضَى بِهَا النَّبِيُّ - ﷺ - لِخَالَتِهَا. وَقَالَ: \"الخَالَةُ بِمَنْزِلَةِ الأُمِّ\". وَقَالَ لِعَلِيٍّ: \"أَنْتَ مِنِّي وَأَنَا مِنْكَ\". وَقَالَ لِجَعْفَرٍ: \"أَشْبَهْتَ خَلْقِي وَخُلُقِي\". وَقَالَ لِزَيْدٍ: \"أَنْتَ أَخُونَا وَمَوْلَانَا\". [انظر: ١٧٨١ - مسلم: ١٧٨٣ - فتح: ٥/ ٣٠٣]\nذكر فيه حديث البَرَاءِ قَالَ: لَمَّا صَالَحَ النبي - ﷺ - أَهْلَ الحُدَيْبِيَةِ كَتَبَ عَلِيُّ بن أبي طالب كِتَابًا، فَكَتَبَ مُحَمَّدٌ رَسُولُ اللهِ. فَقَالَ المُشْرِكُونَ: لَا تَكْتُبْ: مُحَمَّدٌ رَسُولُ اللهِ، لَوْ كُنْتَ رَسُولًا لَمْ نُقَاتِلْكَ.\nالحديث بطوله من طريقيه، وسيأتي قريبًا في الشروط بنحوه من حديث المسور ومروان يخبران عن رسول الله - ﷺ - (^١).\nإذا تقرر ذلك؛ فالكلام عليه من وجوه:\nأحدها:\nالحديبية مخففة الياء، وتشدد: اسم بئر هناك، وفي كونها من الحرم قولان: قال مالك: نعم، وخالفه الشافعي.\nولا بأس عند مالك أن ينحر هدي العمرة في الحرم، وعندنا الأفضل له المروة والحاج مني، وكانت هذِه الغزوة في ذي القعدة سنة ست، وصالح قريشًا على سنتين وقيل: ثلاث، قاله ابن جريج. وقيل:\nأربع، قاله عروة. وقيل: عشر، قاله ابن إسحاق. وأقام بالحديبية شهرًا ونصفًا. وقيل: خمسين ليلة.\nالثاني:\nأصل هذا الباب أن يُكتب في اسم الرجل من تعريفه ما لا يشكل على أحد فإن كان اسمه واسم أبيه مشهورين شهرة ترفع الإشكال لم\n_________\n(^١) سيأتي برقم (٢٧١١ - ٢٧١٢) باب: ما يجوز من الشروط في الإسلام.","vol":"17","page":40},{"text":"يحتج في ذلك إلى زيادة ذكر نسبه ولا قبيلته، ألا ترى أنه - ﵇ - اقتصر في كتاب المقاضاة مع المشركين على أن كتب محمد بن عبد الله، ولم يزد عليه لما أمن الالتباس فيه؛ لأنه لم يكن هذا الاسم لأحدٍ غير النبي - ﷺ - واستحب الفقهاء أن يكتب اسمه واسم أبيه وجده ونسبه؛ ليرفع الإشكال فيه، فقلما يقع مع ذكر هذِه الأربعة اشتباه في اسمه، ولا التباس في أمره.\nوفيه: رجوعه - ﵇ - إلى اسمه واسم أبيه في العقد، ومحوه بخطه النبوة، إنما كان؛ لأن الكلام في الصلح وميثاق العقد، كان إخبارًا عن أهل مكة ألا تراهم قالوا: لو نعلم أنك رسول الله ما صددناك، ولا قاتلناك فخشوا أن ينعقد عليهم إقرارهم برسالته - ﵇ - فلذلك قالوا ما قالوا هربًا من الشهادة بذلك.\nالثالث:\nقوله: (فَقَالَ عَلِيٌّ: مَا أَنَا بِالَّذِي أَمْحَاهُ). يقال: محوت الشيء أمحوه، ومحيته محيانا وأمحاه، مثل: قلى يقلي، وسقى يسقي، والذي في القرآن: ﴿يَمْحُو اللهُ مَا يَشَاءُ﴾ [الرعد: ٣٩] ومحو الرحمن من الكتاب إنما هو لأنه ربما آل النساخ في ذلك إلى فساد ما كانوا أحكموه من الصلح، ولئن مُحي فهو في الصدور باق، وإباء عليٍّ من محوه أدب منه وإيمان، وليس بعصيان فيما أمره به، والعصيان هنا أبو\nمن الطاعة له وأجمل في التأدب والإلزام.\nقال الطبري: وفي كتابه - ﵇ -: باسمك اللهم، ولم يأب عليهم أن يكتبه إذا لم يكن في كتابه ذلك نقض شيء من شروط الإسلام، ولا تبديل بشيء من شرائعه، وإن كانت سنته الجارية بين أمته أن","vol":"17","page":41},{"text":"يستفتحوا كتبهم بالبسملة، وكان فعله ذلك، والمسلمون يومئذ في قلة من العدد، وضعف من القوة، والمشركون في كثرة من العدد، وشدة من الشوكة فتبين أن نظير ذلك إذا حدثت للمسلمين حالة تشبه حالة المسلمين يوم الحديبية في القلة والضعف، وامتنع المشركون من الصلح إلا على حذف بعض أسماء الله تعالى وصفاته، أو حذف بعض محامده، أو بعض الدعاء لرسوله - ﵇ -، أو حذف بعض صفاته، ورأى القيم بأمر المسلمين أن النظر للمسلمين إتمام الصلح، أن له أن يفعله لفعله - ﵇ - في ذلك، فلو امتنعوا من الصلح على أن يبتدئ الكتاب، هذا ما قضى وأقر عليه فلان وفلان، ويحذف منه كل ما يبتدأ به من ذكر أسماء الله وصفاته في ابتداء الكتاب أو يحذف منه ذكر (الخلافة) (^١): لأنه ليس في ترك ذلك ترك فرض من فرائض الله لا يسع المسلمين تضييعه؛ لأنه - ﵇ - لما أجابهم إلى ما أرادوا من كتاب محمد بن عبد الله لم يكن ذلك مزيلًا لصفته من النبوة، ولا يكون للخليفة إذا لم يوصف بالخلافة دخول منقصة عليه، ولا زواله عن منزلته من الإمامة، كما لم يكن في رضى رسول الله أن يكتب محمد بن عبد الله منقصة عن النبوة التي يجعلها الله فيه (^٢).\nالرابع:\nقوله: (بِجُلُبَّانِ السِّلَاحِ) فسألوه: ما جلبان السلاح؟ قال: \"القِرَابُ بِمَا فِيهِ\"، وفسر أيضًا بالسيف والقوس ونحوه.\nوقال في الرواية الأخرى: \"لَا يدخلُ مَكَّةَ سِلَاحٌ إِلَّا فِي القِرَابِ\"،\n_________\n(^١) في الأصل (الخلاف) وما أثبتناه من \"شرح ابن بطال\".\n(^٢) \"شرح ابن بطال\" ٨/ ٨٨ - ٨٩.","vol":"17","page":42},{"text":"وفي لفظ: \"لا يحمل سلاحُا إلا سيوفًا\"، وقال: \"إلا بجلُب السلاح\"- أنكره كله القزاز، وقال: أحسب بجلبان السلاح أي: ما ستره.\nقال: فلذلك فسر بالقراب بما فيه، وإنما يراد به: استتاره. وقال الأزهري: القراب غمد السيف.\nوالجلبان من الجلبة وهي الجلدة التي تجعل على القتب، والجلدة التي تغشى البهيمة؛ لأنها كالغشاء للقراب (^١). ورواه ابن قتيبة بتشديد الباء وضم اللام (^٢)، وكذا ضبطه بعض المحدثين قال: وهو أوعية السلاح بما فيها، وما أراه سمي به إلا كناية، ولذلك قيل للمرأة الجافية الغليظة: جُلبانة (^٣).\nقال الهروي: والقول ما قاله الأزهري. وقال الخطابي: الجلبان يشبه الجراب من الأدم يضع الراكب فيه سيفه بقرابه ويضع فيه سوطه، يعلقه الراكب من واسطة رحله أو من آخره، تحتمل أن تكون اللام ساكنة وهو جمع جلب، ودليله قوله في رواية مؤمل عن سفيان: \"إلا بجلب السلاح\". قال: وجلب السلاح نفس السلاح، فجلب الرجل نفس عيبته كأنه يريد به نفس السلاح، وهو السيف خاصة من غير أن يكون معه أدوات الحرب من لأمة ورمح وجحفة ونحوها، ليكون علامة للأمن والعرب لا تضع السلاح إلا في الأمن.\nقال: وقد جاء (جربان السيف) في هذا المعنى. قال الأصمعي: الجربان: قراب السيف فلا ينكر أن يكون ذلك من باب تعاقب اللام\n_________\n(^١) \"تهذيب اللغة\" ١/ ٦٢٨.\n(^٢) \"أدب الكاتب\" ص ٧٩.\n(^٣) كذا ذكره ابن الأثير عن ابن قتيبة في \"النهاية في غريب الحديث\" ١/ ٢٨٢.","vol":"17","page":43},{"text":"والراء (^١) والذي ضبط في أكثر الكتب: بجلب السلاح بضم اللام وتشديد الباء، وهو يرد التأويل السالف، وضبط الجوهري وابن فارس جربان بضم الراء وتشديد الباء. قال ابن فارس: جربان السيف: قرابه (^٢)، وقيل: حده.\nالخامس:\nقوله: (فصَالَحَهُمْ عَلَى أَنْ يَدْخُلَ هُوَ وَأَصْحَابُهُ ثَلَاثَةَ أَيَّامٍ).\nوفي رواية ابن عمر: في بابها (ولا يقيم بها إلا ما أحبُّوا) (^٣) يحتمل ذلك في القضية كقوله: ﴿فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ﴾ وقال ابن التين هناك: يجمع بينهما بأن مجيئهم لما كانت ثلاثة أيام فعبر عنها بما آلت إليه وهو الثلاث.\nوقوله: (\"أَنَا رَسُولُ اللهِ، وَأَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ\") من خاصته أنه لم يصبه ولادة غير الحلال من آدم وحواء ﵉ وهلم جرا. وقد قال: \"ولدت من نكاح لا من سفاح\" (^٤).\nوقوله: (فمحاه رسول الله - ﷺ - بيده) أي: بعدما أراه عليّ الخط. ويحتمل أن يكون يعرفه بكثرة الدُربة.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٢١ - ١٣٢٢ بتصرف، وهو في \"شرح ابن بطال\" ٨/ ٩١ بنصه.\n(^٢) \"المجمل\" ١/ ١٨٦.\n(^٣) سيأتي قريبًا برقم (٢٧٠١) باب: الصلح مع المشركين.\n(^٤) رواه ابن سعد في \"الطبقات\" ١/ ٦١، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ٢/ ٢٧٧ من حديث عائشة ﵂، رواه الطبراني في \"الكبير\" ١٠/ ٣٢٩، وأبو نعيم في \"دلائل النبوة\" ١/ ٥٧ (١٤)، والبيهقي في \"سننه\" ٧/ ١٩٠، وفي \"شعب الإيمان\" ٢/ ١٤٠ من طرق عن ابن عباس وفي الباب عن أبي جعفر الباقر وأبي هريرة وأنس ﵃، وحسنه الألباني -﵀- في \"الإرواء\" ٦/ ٣٢٩ ولمزيد من التفصيل يراجع \"البدر المنير\" ٧/ ٦٣٤ - ٦٣٧.","vol":"17","page":44},{"text":"وقوله: (فَأَخَذَ النبي - ﷺ - الكِتَابَ، فَكَتَبَ) أي أمر عليًّا فكتب كضرب الأمير: أمر به، وقيل محاه رسول الله - ﷺ -.\nوقوله: (فَكَتَبَ) يعني عليًّا. قال الشيخ أبو الحسن: ما رأيت هذا اللفظ (فَكَتَبَ) إلا في هذا الموضع. وقيل: إنه مختص بهذا الموطن. وقيل: إنه كالرسم؛ لأن بعض من لا يكتب يرسم اسمه بيده؛ لتكراره عليه. وقيل: كتب.\nوأما قوله: ﴿وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ﴾ الآية لأنه تلا بعد (^١).\nأما قوله: \"إنا أمة أمية\" لأنه كان منهم من يكتب لكن عادة العرب يسمون الجملة باسم أكثرها. فلذلك كان أكثر أمره أنه لا يحسن فكتب مرة.\nوقيل: لما أخذ القلم أوحى الله إليه فكتب. وقيل: ما مات حتى كتب. وقيل: كتب على الاتفاق من غير قصد فانتظم ذلك منه.\nقال السهيلي: وكتب علي ذلك اليوم نسختين إحداهما مع رسول الله - ﷺ - والأخرى مع سهيل وشهد فيها أبو بكر وعمر وعبد الرحمن بن عوف وسعد بن أبي وقاص وأبو عبيدة بن الجراح ومحمد بن مسلمة ومكرز بن حفص وهو يومئذٍ مشرك، وحويطب بن عبد العزى وسيأتي له زيادة في كتابه (^٢).\nووقع في بعض نسخ \"أطراف\" أبي مسعود أنه - ﵇ - أخذ الكتاب ولم يحسن أن يكتب فكتب مكان رسول الله: محمدًا، وكتب: هذا ما قاضى\n_________\n(^١) رود بهامش الأصل: معنى ﴿وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ﴾ وما كنت تقرأ من الكتاب فقوله: تلا فيه نظر؛ لأنه لم يتل من الكتاب .. عن ظهر قلب.\n(^٢) \"الروض الأنف\" ٤/ ٢٩ بتصرف.","vol":"17","page":45},{"text":"عليه محمد فزيادة منكرة، والثابت ما أسلفناه: (فَكَتَبَ) أي: أمر عليًّا كما سلف، وفي رواية: فأخذ الكتاب وليس يحسن يكتب فكتب (^١) وإن من معجزاته أنه كتب من وقته؛ لأنه خرق العادة.\nوقال به أبو ذر الهروي، وأبو الفتح النيسابوري، وأبو الوليد الباجي وصنف فيه وأنكر عليه.\nالسادس:\nقوله: (فَتَبِعَتْهُمُ ابنةُ حَمْزَةَ) وفي حديث آخر: أن زيدًا أتى بها واحتج حين خاصم فيها لأنه تجشم الخروج بها، فإما أن يكون في إحدى الروايتين وهم، أو يكون خرج مرة فلم يأتِ بها وسيقت إليه في هذِه المرة فأتى بها فتناولها عليٌّ، ذكره ابن التين.\nوفيه: تناول غير ذات المحرم عند الاضطرار إليه. قاله الداودي، والصحيح أنها الآن ذات محرم؛ لأن فاطمة أختها من الرضاعة، وهي تحت علي فهي ذات محرم إلا أنها غير مؤبدة التحريم.\nوفيه: خروج فاطمة في هذِه العمرة.\nوقولها: (يَا عَمِّ) إن قالته لرسول الله فهو عمها من الرضاعة، وإن قالته لزيد فكان مصاحبًا لحمزة مؤاخيًا له، وقد تقوله له ولعلي ولجعفر لسنهم وصغرها.\nوقضاؤه - ﵇ - لخالتها فيه دلالة أن للخالة حقًّا في الحضانة فقال هنا: \"الخالة بمنزلة الأم\" وقال في رواية أخرى خارج الصحيح: \"إنها أم\" (^٢) يعني في الحضانة وهو أصل في الحكم لها بالحضانة، ومالك يقول في\n_________\n(^١) سيأتي برقم (٤٢٥١) كتاب: المغازي، باب: عمرة القضاء.\n(^٢) \"سنن أبي داود\" (٢٢٧٨).","vol":"17","page":46},{"text":"\"المدونة\" هي أحق من الأب (^١)، وهو مشهور مذهبه، وقيل: الأب أولى منها.\nقال الطبري: وفيه دلالة على أن أم الصغير ومن كان من قرابتها من النساء أولى بالحضانة من عصبتها من قبل الأب وإن كانت ذات زوج غير الوالد الذي هو منه، وذلك أنه - ﵇ - قضى بابنة حمزة لخالتها في الحضانة وقد تنازع فيها ابنا عمها علي وجعفر ومولاها أخو أبيها الذي كان - ﵇ - آخى بينه وبينه، وخالتها يومئذ لها زوج غير أبيها، وذلك بعد مقتل حمزة فصح قول من قال: إنه لاحق لعصبة الصغير من قبل الأب في حضانته ما لم يبلغ حد الاختيار مع قرابته من النساء من قبل الأم وإن كن ذات أزواج.\nفإن قلت: فإذا كانت قرابة الأم أحق وإن كن ذات أزواج فهلا كانت الأم ذات الزوج كذلك كان كما كانت الخالة ذات الزوج أحق به.\nقيل: فرق بين ذلك قيام الحجة بالنقل المستفيض ورواية عن النبي - ﷺ -: أن الأم أحق بحضانة الطفل ما لم تنكح وإذا نكحت فالأب أحق بحضانته.\nوقد روي ذلك عن النبي - ﷺ - من حديث عمرو بن شعيب، عن أبيه، عن جده وكل واحدة من المسألتين أصل: إحداهما من جهة النقل المستفيض، والأخرى من جهة نقل الآحاد العدول، وغير جائز ردُّ حكم إحداهما على الأخرى؛ إذ القياس لا يجوز استعماله إلا فيما لا نص فيه من الأحكام.\n_________\n(^١) \"المدونة الكبرى\" ٢/ ٢٤٤.","vol":"17","page":47},{"text":"السابع:\nقوله لعلي: (\"أَنْتَ مِنِّي\") فيه منقبة جليلة له.\nوأعظم منها قوله: (\"وَأَنَا مِنْكَ\")، وكذا قوله لجعفر وزيد، ومقالته\nلزيد هو من قوله تعالى: ﴿فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ﴾ وهو في هذا الموضع لا يصلح أن يكون إلا الانتساب فقط لا الموارثة، لأنه قد كان نزل في القرآن ترك التبني وترك التوارث به وبالحلف، ولم يبق من ذلك إلا الانتساب أن ينتسب الرجل إلى حلفائه ومعاقديه خاصة وإلى من أسلم على يديه، فيكتب كما يكتب النسب والقبيلة غير أنه لا يرثه بذلك.\nوفي الحديث أنه قال: (لما قال لزيد: حَجَلَ) قال أبو عبيد: هو أن يرفع رجلًا ويقف على الأخرى من الفرح. قال: وقد يكون بالرجلين معًا إلا أنه قفز (^١).\nالثامن:\nإن قلت: اشترطوا عليه أن لا يخرج بأحد من أهلها إن تبعه ثم خرجت بنت حمزة ومرت معه.\nقلت: إن النساء لم يدخلن في العهد والشرط إنما وقع على الرجال فقط، وقد بينه البخاري في كتاب: الشروط بعد هذا، وفي بعض طرقه فقال سهيل: وعلى أن لا يأتيك منا رجل هو على دينك إلا رددته إلينا (^٢). ولم يذكر النساء فصح بهذا أن أخذه لابنة حمزة كان لهذِه العلة.\nألا تراه رد أبا جندل إلى أبيه وهو العاقد لهذِه المقاضاة. وقال\n_________\n(^١) \"غريب الحديث\" ١/ ٤٦٣.\n(^٢) سيأتي برقم (٢٧٣١) (٢٧٣٢) باب: الشروط في الجهاد.","vol":"17","page":48},{"text":"البخاري فيما سيأتي: يقول الله تعالى: ﴿إِذَا جَاءَكَ المُؤْمِنَاتُ﴾ (^١) الآية.\nففيه نسخ السنة بالقرآن.\nقال السهيلي: وفي قوله: (ولا يأتيك منا رجل). إلى آخره منسوخ عند أبي حنيفة بحديث سرية خالد حين وجهه رسول الله - ﷺ - إلى خثعم وفيهم ناس مسلمون فاعتصموا بالسجود فقتلهم خالد، فوداهم رسول الله - ﷺ - نصف الدية وقال: \"أنا بريء من كل مسلم بين مشركين\" (^٢) وقال فقهاء الحجاز: ذلك جائز ولكن للخليفة الأكبر لا لمن دونه.\nوفيه: نسخ السنة بالقرآن على أحد القولين، فإن هذا العهد كان يقتضي أن لا يأتيه مسلم إلا رده الله، فنسخ الله ذلك في النساء خاصة، على أن لفظ المقاضاة: لا يأتيك رجل. وهو إخراج النساء. وقيل: إنما جاز رد المسلمين إليهم في الصلح؛ لقوله: \"لا يدعوني إلى خطةٍ\" إلى آخره. وفي رد المسلم إلى مكة عمارة البيت وزيادة خير من الصلاة بالمسجد الحرام وطوافه بالبيت، فكان هذا من تعظيم حرمات الله تعالى، فعلى هذا يكون حكمًا مخصوصًا بمكة وبرسول الله - ﷺ -، وغير جائز لمن بعده كما قال العراقيون. وقيل: إنما رد أبا جندل واسمه العاص؛ لأنه كان يأمن عليه القتل بحرمة أبيه سهيل بن عمرو (^٣).\nوفيه: اختصاص القوم فيما يراه جعالة في علمه، والحجة في ذلك\n_________\n(^١) المصدر السابق.\n(^٢) رواه أبو داود (٢٦٤٥)، والترمذي (١٦٠٤)، والطبراني في \"الكبير\" ٢/ ٣٠٣ (٢٢٦٤)، والبيهقي في \"الشعب\" ٧/ ٣٩ (٩٣٧٤) وفي \"السنن الكبرى\" ٨/ ١٣١ (١٦٤٧١) من طريق إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن جرير بن عبد الله. وصححه الألباني في \"صحيح أبي داود\" (٢٣٧٧).\n(^٣) \"الروض الأنف\" ٤/ ٣٥ - ٣٦.","vol":"17","page":49},{"text":"من كل واحد منهم.\nوهذِه خواتم معجلة على روايات لم يذكرها البخاري، وقد ساق البخاري قصة الحديبية مطولة من حديث مروان والمسور في الشروط فلنشرحها هنا لتصير مجموعة في موضع واحد، واسم العين الذي بعثه من خزاعة بُسر -بالسين المهملة- ابن سفيان بن عمرو بن عويمر الخزاعي. قاله ابن إسحاق في \"سيره\"، وهو الذي بعثه أيضًا مع بديل بن أم أصرم عام الفتح ليستنفرا خزاعة.\nوغدير الأشطاط بطائين مهملتين، وبعضهم يقول بالمعجمتين، قال أبو عبيد: هو تلقاء الحديبية (^١). وقيل: وراء عسفان، وهو جمع شط وهو السنام، وشط الوادي أيضًا جانبه.\nوالغميم وهو بغين معجمة وميم مكسورة، وذكر صاحب \"المطالع\" فيه ضم الغين وفتح الميم، ورده صاحب \"التثقيف\" فقال: ويقولون لموضع بقرب مكة: الغميم على التصغير، والصواب الفتح، جاء ذكره في كتاب البخاري وغيره، وكذا هو أينما وقع في شعر ابن أبي ربيعة وغيره. وقال ابن حبيب: الغميم بجانب المراض، والمراض بين رابغ والجحفة (^٢).\nوقال الحازمي: المصغر واد في ديار حنظلة من بني تميم.\nوالطليعة: التي تخرج لأخذ خبر العدو.\nوقترة الجيش: هو غبرة حوافر الدواب. غبرة سوداء، ومثله ﴿تَرْهَقُهَا قَتَرَةٌ (٤١)﴾.\nوقوله: (حتى إذا كان بالثنية) قال الداودي: يعني التي أسفل مكة.\n_________\n(^١) \"معجم ما استعجم\" ١/ ١٥٣.\n(^٢) قول ابن حبيب ذكره أبو عبيد البكري في \"معجم ما استعجم\" ٣/ ١٠٠٦.","vol":"17","page":50},{"text":"ومنها: ولما بركت ناقته - ﵇ - قال الناس: حل حل. وهو زجر الناقة إذا حملها على السير بسكون اللام، فإذا ثنيت قلت: حلٍ حَلْ بكسر اللام والتنوين في الأولى وسكونها في الآخر كقولهم: بخٍ بخْ، وصهٍ صه. ويجوز في الثانية كسر اللام كما ضبط في بعض الكتب.\nقال ابن سيده: هو زجر لإناث الإبل خاصة، ويقال: حَلا وحَلِي لا حليت، وقد اشتق منه اسم فقيل: الحلحال في شعر كثير عزة (^١). قال الجوهري: وحوبٌ زجرٌ للبعير (^٢).\nومنها: قوله: (ألحت) -وهو بحاء مهملة مشددة- أي: لزمت مكانها ولم تنبعث. ومنها: خلأت، وهو بالخاء المعجمة والهمز، وهو كالحران في الخيل. قال ابن فارس والهروي: ألح الجمل وخلأت الناقة. قال ابن فارس: ولا يقال للجمل خلأ (^٣).\nوكذا قال ابن بطال: الخلأ في النوق مثل الحران في الخيل. فلما قال ذلك وظنوا أن ذلك من خلقها فقال - ﵇ -: \"مما خلأت، ومما ذاك لها بخلق\" أي: بعادة، وهو دال على أن الأخلاق المعروفة من الحيوان يحكم بها على الطارئ الشاذ، وكذلك في الناس إذا نسب إنسان إلى غير خلقه المعلوم في هفوة كانت منه لم يحكم بها (^٤).\nوقوله: (\"ولكن حبسها حابس الفيل\") يريد أن الله -عزوجل- حبسها عن دخول مكة كما حبس الفيل حين جيء به لهدم الكعبة. قال الخطابي: والله أعلم أنهم لو استباحوا مكة لأتى القتل على قوم سبق في علم\n_________\n(^١) \"المحكم\" ٢/ ٣٧٢.\n(^٢) \"الصحاح\" ١/ ١١٧ مادة: (حوب) بلفظ: زجر للأبل.\n(^٣) \"المجمل\" ١/ ٢٩٨.\n(^٤) \"شرح ابن بطال\" ٨/ ١٢٦.","vol":"17","page":51},{"text":"الله أنهم سيسلمون ويخرج من أصلابهم ذرية يؤمنون. هذا موضع التشبيه بحبسها (^١).\nقال الداودي: لما رأى - ﵇ - بروك القصواء علم أن الله -﷿- أراد صرفهم عن القتال ليقض الله أمرًا كان مفعولًا.\nومنها: (الخُطَّة)، وهي بضم الخاء المعجمة وبالطاء المهملة: الحالة. وقال الداودي: الخصلة. وقال صاحب \"المطالع\": قضية وأمر.\nومنها: قوله: (يعظمون فيها حرمات الله) يعني البلدة الحرام فيكفون عن القتال فيه تعظيمًا للحرم.\nقال ابن بطال: يريد بذلك موافقة الله في تعظيم الحرمات؛ لأنه فهم عن الله تعالى إبلاغ الأعذار إلى أهل مكة، فأبقى عليهم لما سبق في علمه من دخولهم في دين الله أفواجًا (^٢).\nومنها: (الثمد) وهو: الماء القليل الذي لا مادة له. قال الداودي: هو العين. وقيل: هو ما يظهر من الماء زمن الشتاء ويذهب في الصيف. قال بعضهم: لا يكون إلا فيما غلظ من الأرض.\nوقوله: (قليل الماء). أكده؛ لأنه لغةً: القليل من الماء كما سلف.\nومنها: قوله: (يتبرضه الناس تبرضًا). أي يأخذونه قليلًا قليلًا، وأصله اليسير من العطاء. وعبارة ابن بطال: أنه جمع الماء باليدين (^٣). وزعم بعضهم في شرح شعر لبيد أنه القليل من ماء السماء. قال\nصاحب \"العين\": ماء برض: قليل (^٤).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٣٧.\n(^٢) \"شرح ابن بطال\" ٨/ ١٢٧.\n(^٣) \"شرح ابن بطال\" ٨/ ١٣٤.\n(^٤) \"العين\" ٧/ ٣٥.","vol":"17","page":52},{"text":"فبرض الماء: جمع البرض منه، ومنها قوله (فلم يلبثه الناس) وهو بثاء مثلثة. قال ابن التين: أي لم يتركوهن، ولبث غير متعدٍّ وعدّاه هنا لأنه رباعي من ألبث يلبث.\nوقوله: (حتى نزحوه): أي: لم يبقوا منه شيئًا، يقال: نزحت البئر فنزحت لازم ومتعد قاله ابن التين. وقال ابن بطال: يقال نزحت البئر نقص ماؤها، وبئر نزوح قليلة الماء، عن صاحب \"العين\" (^١).\nوقوله (فانتزع سهمًا من كنانته) هي: الجعبة التي فيها النبل.\nوقوله: (يجيش لهم بالري) هو بجيم ثم مثناة تحت ثم شين معجمة فاض.\nقال ابن سيده جاشت تجيش جيشًا وجيوشًا وجيشانًا (^٢) وكان الأصمعي يقول: جاشت بغير همز: فارت، وبالهمز: ارتفعت، وقال الداودي: معناه يأتي بالري.\nومنها: (صدروا) أي رجعوا رواء، وهو من أعلام نبوته وبركته. ومجيئه من غير أن يستأمن قريشًا وبينه وبينهم ما لا يخفى جريًا على عادة العرب من أن مكة غير ممنوعة ممن قصدها.\nومنها: (بُديل بن ورقاء) وكان من دهاة العرب. قال أبو عمر: أسلم يوم الفتح بمر الظهران وشهد حنينًا والطائف وتبوك وكان من كبار مسلمة الفتح، وقيل: أسلم قبل ذلك (^٣). وتوفي في حياة رسول الله - ﷺ -. وقال ابن حبان: كان سيد قومه (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٣٤.\n(^٢) \"المحكم\" ٧/ ٣٤٦.\n(^٣) \"الاستيعاب\" ١/ ٢٣٥ (١٦٨).\n(^٤) \"الثقاث\" لابن حبان ٣/ ٣٤.","vol":"17","page":53},{"text":"وقوله: (في نفر) النفر من ثلاثة إلى عشرة: قاله ابن فارس (^١)، وقال ابن عزيز: ما بين العشرة إلى الثلاث، ومنها: العيبة بعين مهملة ثم مثناة تحت ثم باء موحدة، وهي هنا موضع سره وأمانته كعيبة الثياب التي يضع فيها الإنسان جيد ثيابه.\nومنها: قوله: (نصح النبي - ﷺ -) قال ابن التين: ضبط بفتح النون على أنه مصدر من ينصح، وفي بعض الكتب بضمها على الاسم من نصح. و(تهامة): بكسر التاء.\nومنها (أعداد مياه الحديبية) قال الداودي: يعني موضعًا بمكة.\nوقال الخطابي وابن بطال: هو جمع عِد، وهو جمع الماء الدائم الذي لا ينقطع، يقال: ماء عِد ومياه أعداد (^٢)، وأصل الماء موه بدليل جمعه على مياه، فالهمز إذن بدل من الهاء، وكذلك يقال في تصغيره: مويه.\nومنها: (العوذ المطافيل). قال السهيلي هو جمع عائذ، وهي الناقة التي معها ولدها يريد أنهم خرجوا بذوات الألبان ليزودوا بألبانها ولا يرجعوا حتى يناجزوك في زعمهم، وإنما قيل للناقة: عائذ، وإن كان الولد هو الذي يعوذها لأنها عاطف عليه كما قالوا تجارة رابحة وإن كانت مربوحًا فيها؛ لأنها في معنى نامية وزاكية. وقال الخطابي: العوذ. الحديثات النتاج. قال: والمطافيل قيل: الأمهات التي معها أطفالها يريد أن هذِه القبائل قد احتشدت لحربه وساقت أموالها (^٣).\n_________\n(^١) \"المجمل\" ٢/ ٨٧٨.\n(^٢) \"أعلام الحديث\" ٢/ ١٣٣٨، و\"شرح ابن بطال\" ٨/ ١٣٤.\n(^٣) \"أعلام الحديث\" ٢/ ١٣٣٨.","vol":"17","page":54},{"text":"وقال ابن التين: تجمع أيضًا على عيذان مثل راع ورعيان في \"الصحاح\". قلت: وعوذان أيضًا، تقول: هي عائذ بينة العئوذ إذا ولدت عشرة أيام وخمسة عشر يوما ثم هي مطفل بعد ذلك ذكره الجوهري (^١)، وذكر الهروي أنه يقال المطافيل: النساء معهن أولادهن وقال ابن فارس: هي سبعة أيام عائذ إذا وضعت. قال: والمطافيل: التي معها أطفالها، زاد وهي قريبة عهد بنتاج (^٢).\nوقال الداودي: العوذ المطافيل: سراة الرجال. قال: وهو ذهل، وقيل: هي الناقة التي لها سبع ليال منذ ولدت وقيل: عشرة. وقيل: خمس عشرة يومًا، ثم هي مطفل بعد ذلك، وقيل: النساء مع الأولاد. وقيل: النوق مع فصلانها، وهذا هو أصلها.\nوقوله: (نهكتهم الحرب) هو بكسر الهاء وفتحها، أي: أبلغت فيهم. يقال نهكته الحمى إذا نقصته يريد ما كان من بدر وما تكلفوه يوم أحد ويوم الخندق من نفقات الأموال.\nومنها: قوله: \"ماددتهم\" أي: ضربت معهم مدة للصلح.\nومنها: قوله: \"فإن شاءوا\" قال ابن التين: وقع في بعض الكتب بالواو بدل الفاء، وبالأول يستثقل الكلام، ومعنى \"يخلوا بيني وبين الناس\" أي: يكفون عن حربي ويتركوني وإياهم فإن ظفرت بهم كانوا\nقد ربحوا أموالهم وما تأتي عليه الحرب من الأنفس، وإن ظفر بغيرهم فقد جموا.\nوقوله: \"جموا\" -بالجيم- أي: استراحوا من جهد الحرب، وهم\n_________\n(^١) \"الصحاح\" ٢/ ٥٦٧ (عوذ).\n(^٢) \"المجمل\" ص (٦٣٥) (عوذ)، ص (٥٨٣) مادة: (طفل).","vol":"17","page":55},{"text":"جامون أي: مستريحون وأصله الجمع والكثرة، ومنه الجم الغفير. وقال ابن التين إنه مأخوذ من الجمام وهي الراحة.\nومنها: \"تنفرد السالفة\" قال الخطابي: أي: بين عنقي، والسالفة مقدم العنق (^١)، وقيل: صفحته، وفي \"المخصص\" السوالف: الطلى (^٢). وفي \"المحكم\": أعلى العنق (^٣). وأراد حتى أبقى وحدي. وقال الداودي: أراد حتى تنقطع مدتي وأنفرد في قبري. قال: والسالفة قيل: العنق وهو العرق الذي بين الكتف والعنق.\nومنها: قوله: (\"ولينفذن الله -﷿- أمره\") أي: ليظهره على الدين كله وإن كرهوا.\nومنها: قوله: (\"ألستم بالوالد، أو لست بالولد\") أي: أصنع لكم ما يصنع الولد لوالده في النصرة وغيرها.\nواسم أم عروة بن مسعود سبيعة بنت عبد شمس بن عبد مناف.\nومنها: قوله: (\"استنفرت أهل عكاظ\") أي: دعوتهم إلى نصركم.\nوقوله: (\"فلما بلحوا\") هو بباء موحدة وبعد اللام المشددة حاء مهملة، أي: عجزوا يقال: بلح الفرس إذا أعيا ووقف.\nوقال الخطابي: (بلحوا): امتنعوا. يقال: بلح الغريم إذا قام عليك فلم يؤد حقك، وبلحت البركة إذا انقطع ماؤها (^٤).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٣٨ وفيه: الركية بدلًا من البِركة.\n(^٢) عبارة ابن سيده في \"المخصص\" ٤/ ١٧٨ - ١٧٩: الطلى: الأعناق وقيل هي أصول الأعناق.\n(^٣) \"المحكم\" ٨/ ٣٢٩ مادة (سلف).\n(^٤) \"أعلام الحديث\" ٢/ ١٣٣٨.","vol":"17","page":56},{"text":"ومعنى (اجتاح): استأصل أهله، ومنه سميت الجائحة. و(الأشواب من الناس) يريد: الأخلاط. قاله الخطابي.\nقال: والشوب: الخلط. وروي أوشابًا وهو مثله. تقول: هم أوشاب وأشابات إذا كانوا من قبائل شتى مختلفين (^١).\nوقال الداودي هم أرذال الناس. وقال القزاز: مثل الأوباش.\nوقوله: (خليقًا أن يفروا ويدعوك) أي: حقيقًا ذلك. قاله الداودي.\nوقال ابن فارس: بكذا أي: ممن يقدر فيه (^٢).\nوقوله: (امصص بظر اللات) هو بفتح الصاد الأولى كما قيده الأصيلي وصوبه صاحب \"المطالع\" من مَصَّ يمص وهو أصل مطرد في المضاعف مفتوح الثاني، وفي رواية أبي الحسن بضمها، والأول أصح؛ لأن ماضيه مص.\nقال ابن التين: وهي كلمة تقولها العرب عند المشاتمة والذم، تقول: ليمصص بظر أمه، واستعار أبو بكر ذلك في الكلام لتعظيمهم إياها.\nوالبظر: بالظاء المعجمة قبلها باء موحدة ثم راء. قال الداودي: هو فرج المرأة، وقال ابن التين: هو عند أهل اللغة ما يخفض من فرجها أي يقطع عند خفاضها.\nوقال أبو عبيد: البظارة ما بين الأسكتين، وهما جانبا الحياء. وقال أبو زيد: هو البظر. وقال أبو مالك: هو البُنْظُر. وقال ابن دريد: البيظرة:\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٣٩. قلت: بين الحافظ ابن حجر في \"الفتح\" ٥/ ٣٤٠ هذا التفريق بين أوباش وأشواب فقال: والأشواب: الأخلاط من أنواع شتى، والأوباش الأخلاط من السفلة، فالأوباش أخص من الأشواب.\n(^٢) \"المجمل\" ١/ ٣٠١ مادة: (خلق).","vol":"17","page":57},{"text":"ما تقطعه الخاتنة من الجارية، ذكره في \"المخصص\" (^١).\nوقال في \"المحكم\": البظر ما بين الأسكتين، والجمع بظور وهو البيظر والبَظارة، والبُظارة، الأولى عن أبي غسان، وامرأة بظراء: طويلة البظر، والاسم: البظر، ولا فعل له، والمبظر: الخاتن كأنَّه على السلب، ورجل أبظر: لم يُختن (^٢).\nوقول عروة: (أما والذي نفسي بيده لولا يد ..) إلى آخره قال ذلك وهو كافر؛ لأنهم كانوا يعرفون الله وبعض صفاته ويجهلون بعضها، وكانوا يسمون عبد الله، كذا ذكر الداودي وأنكر هذا بعضهم، وقال: إذا جهل بعض صفات الله لم يعرفه، وأسلم عروة بعد ذلك، وأرسله رسول الله - ﷺ - إلى قوم فقتلته (^٣)، ويقال: إن مثله كمثل الذي قال: ﴿يَالَيْتَ قَوْمِي يَعْلَمُونَ﴾ الآية [يس: ٢٦] ذكره الداودي.\nوقوله: (لم أجزك بها) أي لم أكافئك بها، من جزى يجزي.\nوفيه: دلالة أن الأيادي يجب على أهل الوفاء مجازتها، والمعاوضة عليها، ومس عروة لِحْيَةَ سيدنا رسول الله - ﷺ - جاريًا على عادة العرب يستعملونه كثيرًا، يريدون بذلك التحبب والتواصل، وحكي عن بعض العجم فعل ذلك أيضًا وأكثر العرب فعلًا كذلك أهل اليمن، وكان المغيرة يمنعه من ذلك إعظامًا لسيدنا رسول الله - ﷺ -، وإكبارًا لقدره؛ إذ كان إنما يفعل ذلك الرجل بنظيره دون الرؤساء، وأين نظيره؟! ولم يمنعه - ﵇ - من ذلك تألفًا واستمالة لقلبه وقلب أصحابه.\n_________\n(^١) \"المخصص\" ١/ ١٣٨.\n(^٢) \"المحكم\" ١١/ ٢٢.\n(^٣) كذا بالأصل، والحق أنه أسلم ثم استأذن النبي - ﷺ - أن يعود إلى قومه فيدعوهم، فرجع ودعاهم، فعصوه وقتلوه وهو يؤذن للفجر. انظر: \"الإصابة\" ٢/ ٤٧٧ (٥٥٢٦).","vol":"17","page":58},{"text":"والمغفر: شيء يعمل من سرد الدروع تستر الرأس إلى الكتفين.\nوقوله: (كلما أهوى بيده) يقال: أهوى الرجل بيده إلى الشيء ليأخذه.\nونعل السيف: ما يكون أسفل القراب من حديد أو فضة، ويستدل بهذا على جواز قيام الناس على رأس الإمام بالسيف؛ مخافة العدو، وأن الإمام إذا جفا عليه أحد لزم ذلك القائم تغييره بما أمكنه.\nوقوله: (أي غدر): يريد المبالغة في وصفه بالغدر.\nقال ابن بطال: وفي لين عروة وبديل لقريش دلالة على أنهم كانوا أهل إصغاء وميل إلى رسول الله - ﷺ -.\nوقول عروة: (أرأيت إن استأصلت قومك) فيه: دلالة على أنه - ﵇ - كان يومئذٍ معه جمع يخاف منه عروة على أهله الاستئصال لو قاتلهم، وخوف عروة إن دارت الدائرة -والعياذ بالله- على سيدنا رسول الله - ﷺ - أن يفر عنه من تبعه من أخلاط الناس؛ لأن القبائل إذا كانت متميزة لم يفر بعضها عن بعض، فإذا كانوا أخلاطًا فرَّ كل واحدٍ عن الآخر، ولم يرَ على نفسه عارًا، والقبيلة بأصلها ترى العار وتخافه، ولم يعلم عروة أن الذي عقده الله به من قلوب المؤمنين من محض الإيمان فوق ما تعتقده القرابات لقراباتهم.\nولذلك ردَّ عليه الصديق، وهكذا يجب أن يجاوب من جفا على سروات الناس، وأفاضلهم، ورماهم بالفرار (^١).\nوقوله: (ألست أسعى في غدرتك) يريد أن عروة كان يصلح على\nقوم المغيرة، ويمنع منهم أهل التنكيل الذين قتلهم المغيرة؛ لأن أهل المغيرة بقوا بعده في دار الكفر (^٢)، وكان المغيرة خرج مع نفر من بني\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٢٨.\n(^٢) المصدر السابق ٨/ ١٢٩.","vol":"17","page":59},{"text":"مالك إلى المقوقس، ومع القوم هدايا قبلها منهم المقوقس، ووصلهم بجوائز، وقصَّر بالمغيرة؛ لأنه ليس من القوم، فجلسوا في بعض الطريق يشربون، فلمَّا سكروا وناموا قتلهم المغيرة جميعًا، وأخذ ما كان معهم، وقدم على رسول الله - ﷺ - فأسلم، فقال له أبو بكر: ما فعل المالكيون الذين كانوا معك؟ قال: قتلتهم، وجئت بأسلابهم إلى رسول الله - ﷺ - لتخمس أو ليرى فيها رأيه؟ فقال - ﵇ -: \"أما المال فلست منه في شيء\"، يريد في حلٍّ؛ لأنه علم أن أصله غصب، وأموال المشركين وإن كانت مغنومة عند القهر فلا يحلُّ أخذها عند الأمن، وإذا كان الإنسان مصاحبًا لهم، فقد أمن كل واحدٍ منهم صاحبه، فسفك الدماء وأخذ الأموال عند ذلك غدر، والغدر بالكفار وغيرهم محظور (^١).\nفلمَّا بلغ ثقيفا فعلُ المغيرة تداعوا للقتال، ثم اصطلحوا على أن يحمل عنه عروة بن مسعود عم المغيرة ثلاثة عشر دية.\nوالنخامة: ما يصعد من الصدر إلى الفم، ومن الرأس.\nوابتدروا أمره: استبقوا إليه.\nوقوله: (يقتتلون على وَضوئه). قال الداودي: قصد بما يتوضأ به من الماء، ويحتمل أنه يريد: أنه كان يتوضأ في إناء ليتبركوا به، ولئلا يضيع ما فيه منفعة.\nوقوله: (خفضوا أصواتهم عنده). هذا كقوله تعالى: ﴿لَا تَرْفَعُوا أَصْوَاتَكُمْ﴾ الآية [الحجرات: ٢].\nقوله: (ما يحدون إليه النظر) أي: ما يتأملونه، ولا يديمون النظر\n_________\n(^١) المصدر السابق.","vol":"17","page":60},{"text":"تعظيمًا له.\nوكان أبو بكر وعمر بعد أن نزلت الحجرات لا يكلمه أحدهما إلا كالمناجي له حتى ربما استفهم أحدهما لشدة الإخفاء.\nوقوله: (فقال رجل من بني كنانة) كانت بنو كنانة ممن يمالئ قريشًا على سيدنا رسول الله - ﷺ -، ودخلوا في عهد قريش، كما أن خزاعة دخلت في عهد المسلمين، وكان في بعض المدَّة عدا رجل من كنانة على آخر من خزاعة، فعلمت قريش أن العهد انتقض، فأرسلوا أبا سفيان ليجدد العهد مع رسول الله - ﷺ -، وظنوا أنه لم يعلم بقتل الخزاعي، وكان الوحي جاءه بذلك، فلم يفصح لأبي سفيان بنقض العهد، ولا أن يجدد، بل قال له: \"يكفي العهد الأول\"، وهذا من المعاريض.\nفمشى أبو سفيان إلى أبي بكر وعمر ليكلماه بذلك فأجاباه بغلظ، وإلى فاطمة وابنيها فأبوا، فأتى الناس والنبي - ﷺ - بين ظهرانيهم، فقال: إني أجرت بين الناس، فقال - ﵇ -، وأراد أن يوهمه: \"أسمع ما تقول أبا سفيان؟ \"، ثم رجع إلى قريش فأخبرهم بما فعل فعلموا أنه لم يفد شيئًا.\nوقوله: \"سهل أمركم؟ \" هو تفاؤل - ﵇ - باسم سُهيل، إذ كان يحب الفأل الحسن، وكان تفاؤله حقًّا؛ لأنه يلقى في روعه، وفي إنكار سهيل كتب البسملة، ويمين المسلمين: (والله لا نكتب) فيه -كما قال ابن بطال- أن أصحاب السلطان يجب عليهم مراعاة أمره. وتركه - ﵇ - إبرار قسمهم، وقد أمر به أمر ندب مما يحسن ويجمل (^١).\nفإذا كان الحلف في أمرٍ يؤدي إلى انخرام المقاضاة والصلح كهذا\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٣٠.","vol":"17","page":61},{"text":"فلا يندب إلى بره، مع أن ما دعى إليه سهيل لم يكن إلحادًا في أسمائه تعالى، وكذا ما أباه من كتابة (رسول الله) ليس إلحادًا في الرسالة.\nفلذلك أجابه - ﵇ - إلى ما دعاه، ولم يأنف سهيل من هذا؛ لأنه كان متكلمًا عن أهل مكة لا سيما وفي بعض طرقه: هذا ما قاضى عليه أهل مكة رسول الله. فخشي سهيل أن ينعقد في مقالتهم الإقرار برسالته (^١). وليس في انتمائه إلى أبيه ما ينفي رسالته.\nوقول سهيل: (لا تكتب إلَّا باسمك اللهم) أول من قالها أمية بن أبي الصلت، كما قال السهيلي، ومنه تعلمتها قريش وتعلمها هو من الجن فيما ذكره المسعودي.\nوقوله: (إذ أتاه أبو جندل: إنا لم نقض الكتاب بعد) يقتضي أن من صالح أو عاهد على شيءٍ بالكلام أنه بالخيار في النقض في المجلس.\nوقوله: (فأجره لي) (^٢).\nقال الحميدي فيما نقله ابن الجوزي: بالراء. وبالزاي أليق، وكذا قال ابن التين: أنه يروى بهما، فمن رواه بالراء فهو من الأمان. قال تعالى: ﴿فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللهِ﴾ [التوبة: من الآية ٦] ومنه أيضًا: ﴿وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ﴾ [المؤمنون: من الآية ٨٨].\nوقول مكرز: (أجزناه لك) أي: أمناه لك إذ لم يفعل سهيل، وكان سهيل من أشراف قريش، ومعنى (أجزه) بالزاي، أي: أجز لي فعلي فيه، قاله الداودي.\nوقوله: (الدنية) يعني: الدون.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٣٠.\n(^٢) ضبطها الناسخ بالراء والزاي وكتب فوقها (معًا).","vol":"17","page":62},{"text":"وقوله: (\"إني رسول الله ولست أعصيه \") تنبيهًا لعمر. أي: إنما أفعل هذا من أجل ما أطلعني الله عليه من حبس الناقة، وإني لست أفعل ذلك برأيى وإنما هو بوحي، وما كان من عمر لرسول الله ولأبي بكر.\nفيه: أن للمؤمنين استفهام الأنبياء عمَّا تلجلج في نفوسهم؛ ليزال ما في نفوسهم، ويزدادوا يقينًا.\nوفيه: أنَّ الكلام محمول على العموم حتى يقوم دليل على الخصوص.\nألا ترى أن عمر حمل كلامه في دخول البيت على عمومه، فأخبره الشارع أنه لم يعده بذلك في هذا العام، بل وعدًا مطلقًا، ويؤخذ منه أن من حلف على فعل ولم يعين وقتًا أن وقته أيام حياته، وانظر إلى فضل أبي بكر على عمر في جوابه بما أجابه سيدنا رسول الله - ﷺ - سواء، وهو دال على توقد ذهنه، وحسن قريحته، وقوة إيمانه.\nوفيه: صلابة عمر، وفضل الصديق، وأنه يقصد بالمسألة حتى يحتاج إلى علمه.\nوفيه: سابقته في العلم، وتوفيق الله إياه لمثل قوله - ﵇ -.\nوقوله: (تطوف به) هو مشدد الواو والطاء مثل قوله تعالى ﴿فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾ [البقرة: من الآية ١٥٨].\nوالغرز للرجل بمنزلة الركاب للسرج فكأنه استعار ذلك، أي: تمسك بركابه واتبعه.\nقال الداودي في رواية أخرى: (بعروة الله) أي: بدل (بغرزه).\nوقول عمر: (فعملت لذلك أعمالًا) يشير كما قال ابن الجوزي إلى الاستغفار والاعتذار.","vol":"17","page":63},{"text":"وقال ابن بطال: يعني أنه كان يحض الناس على ألا يعطوا الدنية في دينهم بإجابة سهيل إلى رد أبي جندل إليهم، ويدل على ذلك إتيانه أبا بكر، وقوله له مثل ذلك (^١).\nوأبو بصير بالباء الموحدة المفتوحة ثم صاد مهملة مكسورة، اسمه عتبة بن أَسِيد بن جارية بن أسيد، وقيل: عبيد بن أَسِيد حالف بني زهرة.\nوقوله: (\"مِسْعر حرب\") هي كلمة تعجب، يصفه بالإقدام في\nالحرب، والإيقاد لنارها، واشتقاقه من سعرت النار إذا أوقدتها، والمسعر الخشبة التي تسعر النار.\nوقال الداودي: هي كلمة تقال عند المدح والذم والإعجاب.\nو(ويل) مكسور اللام، وموصول ألف (امه)، قال ابن التين: كذا رويت هذِه اللفظة، وقال ابن بطال: إعرابه: (\"ويل امه مسعر حرب\")، فانتصب على التمييز (^٢)، ولم يرد الدعاء بإيقاع الهلكة عليه، وإنما هو على ما جرت به عادة العرب على ألسنتها كـ\"تربت يداك\" ونحوه، وقتل أبي بصير أحد الرسل بعد أن أرسله رسول الله معه، فليس عليه حراسة المشركين ممن يدفعه إليهم، ولا عليه في ذلك دية؛ لأن هذا لم يكن في شرطه ولا طالب أولياء القتيل رسول الله - ﷺ - بالقود من أبي بصير.\nوظاهر الحديث -كما قال السهيلي- رفع الحرج عنه؛ لأنه - ﵇ - لم يثرب بل مدحه فقال: \"ويل آمه مسعر\"، وفي رواية: \"محش حرب\" (^٣)؛\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٣٣.\n(^٢) السابق ٨/ ١٣٥.\n(^٣) \"سنن البيهقي الكبرى\" ٩/ ٢٢٧.","vol":"17","page":64},{"text":"لأن أبا بصير دفع عن نفسه ودينه، ومن قتل دون واحد منهما فهو شهيد،\nقال: لم يزل أصحابه يكثروا حتى بلغوا ثلاثمائة وكان كثيرًا ما يقول:\nهنا لك الله العلي الأكبر … من ينصر الله فسوف ينصر\nقال: فلما جاءهم الفرج من الله، وكلمت قريش رسول الله - ﷺ - أن يؤيهم إليه لما ضيقوا عليهم، ورد كتاب رسول الله - ﷺ -، وأبو بصير يجود بنفسه، فلما قرأ الكتاب سُرَّ به ثم قبض والكتاب على صدره، فبني عليه مسجد، فلما فهم من قوله: \"لو كان له أحد\" خرج حتى أتى سِيف البحر بكسر السين المهملة، أي: شاطئه وهو موضع، كما قاله الداودي.\nوقوله: (وامتعضوا) هو بضاد معجمة، أي: كرهوا، وروي بتشديد الميم، وصحف من قاله بالظاء المعجمة، واقتصر ابن بطال في أول الشروط على قول صاحب \"العين\" (^١): معض الرجل وامتعض إذا غضب للشيء، وأمعضته وأمعضه ومعضته إذا أنزلت به ذلك (^٢).\nوقول البخاري في آخره: (قال عقيل: عن الزهري، قال عروة: فحدثتني عائشة أن رسول الله - ﷺ - كان يمتحنهن) (^٣) الحديث ذكره مسندًا في أول الشروط فقال: حدثنا يحيى بن بكير، ثنا الليث، عن عقيل به (^٤).\n_________\n(^١) \"العين\" ١/ ٢٨٧ مادة (معض).\n(^٢) \"شرح ابن بطال\" ٨/ ١٠٦.\n(^٣) سيأتي برقم (٢٧٣٣) كتاب الشروط، باب: الشروط في الجهاد.\n(^٤) سيأتي برقم (٢٧١٣) باب: ما يجوز من الشروط في الإسلام.","vol":"17","page":65},{"text":"<span data-type='title' id=toc-1943>٧ - باب الصُّلْحِ مَعَ المُشْرِكِينَ</span>\nفِيهِ: عَنْ أَبِي سُفْيَانَ. وَقَالَ عَوْفُ بْنُ مَالِك، عَنِ النَّبِيِّ - ﷺ -: \"ثُمَّ تَكُونُ هُدْنَةٌ بَيْنَكُمْ وَبَيْنَ بَنِي الأَصْفَرِ\". وَفِيهِ سَهْلُ بْنُ حُنَيْفٍ وَأَسْمَاءُ وَالمِسْوَرُ، عَنِ النَّبِيِّ - ﷺ -. أي: في ذكر الصلح.\n\n٢٧٠٠ - وَقَالَ مُوسَى بْنُ مَسْعُودٍ: حَدَّثَنَا سُفْيَانُ بْنُ سَعِيدٍ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ ﵄ قَالَ: صَالَحَ النَّبِيُّ - ﷺ - المُشْرِكِينَ يَوْمَ الحُدَيْبِيَةِ عَلَى ثَلَاثَةِ أَشْيَاءَ: عَلَى أَنَّ مَنْ أَتَاهُ مِنَ المُشْرِكِينَ رَدَّهُ إِلَيْهِمْ، وَمَنْ أَتَاهُمْ مِنَ المُسْلِمِينَ لَمْ يَرُدُّوهُ، وَعَلَى أَنْ يَدْخُلَهَا مِنْ قَابِلٍ وَيُقِيمَ بِهَا ثَلَاثَةَ أَيَّامٍ، وَلَا يَدْخُلَهَا إِلَّا بِجُلُبَّانِ السِّلَاحِ: السَّيْفِ، وَالقَوْسِ، وَنَحْوِهِ. فَجَاءَ أَبُو جَنْدَلٍ يَحْجُلُ فِي قُيُودِهِ، فَرَدَّهُ إِلَيْهِمْ. [انظر: ١٧٨١ - مسلم: ١٧٨٣ - فتح: ٥/ ٣٠٤]\nقَالَ: لَمْ يَذْكُرْ مُؤَمَّلٌ عَنْ سُفْيَانَ: أَبَا جَنْدَلٍ، وَقَالَ: إِلَّا بِجُلُبِّ السِّلَاحِ.\n\n٢٧٠١ - حَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا سُرَيْجُ بْنُ النُّعْمَانِ، حَدَّثَنَا فُلَيْحٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ مُعْتَمِرًا، فَحَالَ كُفَّارُ قُرَيْشٍ بَيْنَهُ وَبَيْنَ البَيْتِ، فَنَحَرَ هَدْيَهُ، وَحَلَقَ رَأْسَهُ بِالحُدَيْبِيَةِ، وَقَاضَاهُمْ عَلَى أَنْ يَعْتَمِرَ العَامَ المُقْبِلَ، وَلَا يَحْمِلَ سِلَاحًا عَلَيْهِمْ إِلَّا سُيُوفًا، وَلَا يُقِيمَ بِهَا إِلَّا مَا أَحَبُّوا، فَاعْتَمَرَ مِنَ العَامِ المُقْبِلِ فَدَخَلَهَا كَمَا كَانَ صَالَحَهُمْ، فَلَمَّا أَقَامَ بِهَا ثَلَاثًا أَمَرُوهُ أَنْ يَخْرُجَ، فَخَرَجَ. [٤٢٥٢ - فتح: ٥/ ٣٠٥]\n\n٢٧٠٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، حَدَّثَنَا يَحْيَى، عَنْ بُشَيْرِ بْنِ يَسَارٍ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ قَالَ انْطَلَقَ عَبْدُ اللهِ بْنُ سَهْلٍ، وَمُحَيِّصَةُ بْنُ مَسْعُودِ بْنِ زَيْدٍ إِلَى خَيْبَرَ، وَهْىَ يَوْمَئِذٍ صُلْحٌ. [٣١٧٣، ٦١٤٢، ٦١٤٣، ٦٨٩٨، ٧١٩٢ - مسلم: ١٦٦٩ - فتح: ٥/ ٣٠٥]\nوَقَالَ مُوسَى بْنُ مَسْعُودٍ: حَدَّثَنَا سُفْيَانُ بْنُ سَعِيدٍ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ قَالَ: صَالَحَ النَّبِيُّ - ﷺ - المُشْرِكِينَ يَوْمَ الحُدَيْبِيَةِ عَلَى ثَلَاثَةِ أَشْيَاءَ .. وساق الحديث.","vol":"17","page":66},{"text":"ثم ذكر حديث ابن عُمَرَ أَنه - ﷺ - خَرَجَ مُعْتَمِرًا، فَحَالَ كُفَّارُ قُرَيْشٍ بَيْنَهُ وَبَيْنَ البَيْتِ، فَنَحَرَ هَدْيَهُ .. الحديث.\nوحديث سَهْلِ بْنِ أَبِي حَثْمَةَ: انْطَلَقَ عَبْدُ اللهِ بْنُ سَهْلٍ، وَمُحَيِّصَةُ بْنُ مَسْعُودِ بْنِ زيدٍ إِلَى خَيْبَرَ، وَهْيَ يَوْمَئِذٍ صُلْحٌ.\nالشرح: (الهُدْنَة): السكون ورفع الحرب.\nو(بنو الأصفر): الروم، وأصل الأصفر في كلام العرب: الأسود.\nقيل للروم: بنو الأصفر؛ لأن جيشًا غلب على ناحيتهم في بعض الدهور فوطئوا نساءهم فولدن أولادًا فيهم بياض الروم وسواد الحبشة، فنسب الروم إلى الأصفر لذلك.\nوقيل: بنو الأصفر اسم مخصوص به الملوك خاصة، بدليل قول علي بن زيد:\nأين كسرى كسر الملوك أنوشر … وانَ أم أين بعده سابور\nأم بنو الأصفر الكرام ملوك الرو … م لم يبق منهم مذكور\nوقيل: إن الهدنة لا تكون إلا بصلح بعد قتال.\nوقوله: (صالح النبي - ﷺ - يوم الحديبية على ثلاثة أشياء) قال الداودي: إنما ذكر بعض ما كان ليبين على أنه لم يكن من الشروط غيرها.\nوقوله: (فجاء أبو جندل) هو العاصي بن سهيل، قتل مع أبيه بالشام.\nقال ابن عبد البر: غلطت طائفة ممن ألفت في الصحابة فزعمت أن اسمه عبد الله، وأنه الذي أتى مع أبيه سهيل إلى بدر فانحاز من المشركين إلى المسلمين، وشهد بدرًا مع رسول الله - ﷺ -، وهو غلط فاحش؛ لأن عبد الله ليس بأبي جندل وإنما هو أخوه، وعبد الله استشهد باليمامة مع","vol":"17","page":67},{"text":"خالد، وأبو جندل لم يشهد بدرًا ولا شيئًا من المشاهد قبل الفتح؛ لأن أباه كان قد منعه من ذلك (^١).\nوقوله: (يَحْجُلُ فِي قُيُودِهِ) أي: يوسف مشية المقيد، والأصل في ذلك أن يرفع رجلًا ويقوم على أخرى، وذلك أن المقيد لا يمكنه أن ينقل رجليه معًا، وقيل: هو أن يقارب خطوه وهو مشية المقيد، وقيل: فلان يحجل في مشيه، أي: يتبختر، وروي: يجلجل في قيوده.\nوقوله: (فَرَدَّهُ إِلَيْهِمْ) يريد رده إلى أبيه سهيل بن عمرو، ورد غيره للشرط الذي كان بينهم.\nوفيه: جواز بعض المسامحة في أمور الدين، واحتمال اليسير من الضيم ما لم يكن ذلك مضرًّا بأصوله، إذا رجي من ذلك نفع، وعلى هذا محوه موضع ذكر النبوة عن اسمه، واقتصاره على اسمه واسم أبيه، إذ ليس في نسبته إلى أبيه نفي نسبه عن النبوة، وكذلك إجابته إياهم إلى ترك التسمية حسبما يأتي، وذلك أن الله تعالى أباح التقية للمسلم إذا خاف هلاكًا، فرخص له أن يتكلم بالكفر مع إضماره الإيمان بقوله: ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ﴾ [النحل: ١٠٦].\nفظهر أن الصلح المذكور جائز عند الضرورة عند عدم الطاقة على العدو، فأما إذا قدروا عليهم فلا يجوز مصالحتهم لقوله تعالى: ﴿فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ﴾ الآية [محمد: ٣٥] وإنما قاضاهم هذِه القضية، وإن كان ظاهرها الوهن على المسلمين كما أسلفنا من نزول ناقته، وكانت إذا حولت عن مكة قامت ومشت، وإذا صرفت إلى مكة بركت، وكذلك كانت حالة الفيل ففهمها - ﵇ - من ربه، ولم يتعرض\n_________\n(^١) \"الاستيعاب\" ٤/ ١٨٨.","vol":"17","page":68},{"text":"لدخولها، وقبل مصالحتهم، وحبس جيشه عن انتهاك حرمة الحرم وأهله، ولما كان قد سبق في علمه من دخول أهل مكة في الإسلام فقال: \"لا يسألوني اليوم خطة\" إلى آخره، فكان مما سألوه أن يعظم به أهل الحرم، أن يرد إليهم من خرج عنهم وعن حرمهم مسلمًا أو غيره، وأن لا يردوا ولا يخرجوا من الحرم من فر إليهم من المسلمين، وكان هذا من إجلال حرمة الحرم.\nفلهذا عاقدهم على ذلك مع بعض ما وعده الله أنه سيفتح عليه ويدخلها، حتى قال له عمر ما قال، ورد عليه الصديق.\nفدل هذا على أن المدة التي قاضى عليها أهل مكة فيها إنما كانت من الله مبالغة في الإعذار إليهم مع ما سبق من علمه من دخولهم في الإسلام، وقد أسلفنا اختلاف العلماء في المدة التي هادن فيها على\nأقوال.\nوقال الشافعي: لا يجوز مهادنة أكثر من عشر اقتداءً به في الحديبية، فإن هُودِن المشركون أكثر من ذلك فهي منتقضة؛ لأن الأصل فرض قتال المشركين حتى يؤمنوا أو يُعطوا الجزية.\nوقال ابن حبيب عن مالك: يجوز السنة والسنتين والثلاث، وإلى غير مدة وإجازته ذلك إلى غير مدة يدل على أنه يجوز مدة طويلة، فإن ذلك اجتهاد الإمام بخلاف قول الشافعي.","vol":"17","page":69},{"text":"<span data-type='title' id=toc-1944>٨ - باب الصُّلْحِ فِي الدِّيَةِ</span>\n٢٧٠٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَارِيُّ قَالَ: حَدَّثَنِي حُمَيْدٌ، أَنَّ أَنَسًا، حَدَّثَهُمْ أَنَّ الرُّبَيِّعَ -وَهْيَ: ابْنَةُ النَّضْرِ- كَسَرَتْ ثَنِيَّةَ جَارِيَةٍ، فَطَلَبُوا الأَرْشَ وَطَلَبُوا العَفْوَ، فَأَبَوْا فَأَتَوُا النَّبِيَّ - ﷺ - فَأَمَرَهُمْ بِالقِصَاصِ. فَقَالَ أَنَسُ بْنُ النَّضْرِ: أَتُكْسَرُ ثَنِيَّةُ الرُّبَيِّعِ يَا رَسُولَ اللهِ؟! لَا وَالَّذِي بَعَثَكَ بِالحَقِّ لَا تُكْسَرُ ثَنِيَّتُهَا. فَقَالَ: \"يَا أَنَسُ، كِتَابُ اللهِ القِصَاصُ\". فَرَضِيَ القَوْمُ وَعَفَوْا، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ مِنْ عِبَادِ اللهِ مَنْ لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ\". زَادَ الفَزَارِيُّ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ: فَرَضِيَ القَوْمُ، وَقَبِلُوا الأَرْشَ. [٢٨٠٦، ٤٤٩٩، ٤٥٠٠، ٤٦١١، ٦٨٩٤ - مسلم: ١٦٧٥ - فتح: ٥/ ٣٠٦]\nذكر فيه حديث أَنَسٍ عن محمد بن عبد الله الأنصاري، حدثني حميد عنه في كسر سن الربيع بطوله هو أحد ثلاثياته. زَادَ الفَزَارِيُّ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ: فَرَضِيَ القَوْمُ، وَقَبِلُوا الأَرْشَ.\nوهذا التعليقُ أسندهُ البخاري في تفسير سورة المائدة (^١)، فقال حدثنا محمدُ بن سلام عن مروان بن معاوية الفزاريِّ .. فذكره، وفي رواية ابن مُنير، عن عبد الله بن (بكر) (^٢)، عن حُميد، عن أنس أن الرُّبيع عمته (^٣)، وذكره في الديات أيضًا (^٤).\nوفي مسلمٍ (^٥) من رواية حماد بن سلمة، عن ثابت، عن أنس أنَّ أخت الربيع أم حارثة جرحت إنسانًا فقالت أمُّ الربيع: والله لا تكسر\n_________\n(^١) سيأتي رقم (٤٦١١) باب: قوله: ﴿وَالجُرُوحَ قِصَاصٌ﴾.\n(^٢) في الأصل: (بكير) والصواب ما أثبتناه كما في \"صحيح البخاري\" و\"تهذيب الكمال\" ١٤/ ٣٤٠ (٣١٨٥).\n(^٣) سيأتي برقم (٤٥٠٠) في التفسير، باب: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ القِصَاصُ﴾.\n(^٤) سيأتي برقم (٦٨٩٤) باب: ﴿وَالسِّنَّ بِالسِّنِّ﴾.\n(^٥) مسلم (١٦٧٥) كتاب: القسامة، باب: إثبات القصاص، وروايته بلفظ: والله =","vol":"17","page":70},{"text":"ثنيتها، وكذا هو أيضًا في \"سنن النسائي\" (^١) ورجح جماعة من العلماء رواية البخاري (د. س. ق)، وقال النووي: هما قضيتان (^٢) فالله أعلم.\nإذا تقرر ذلك، فالكلام عليه من أوجهٍ:\nأحدها:\nالثنية: مقدم الأسنان، والأرش: الدية، قال ابن التين، وقيل: هو بفتح الهمزة وكسرها.\nوقال ابن فارس: أرش الجراحة: ديتها، وضبط بفتح الراءِ، قال: وذلك لما يكون فيه من المنازعة، قال: ويقال: إن أصله الهرش (^٣).\nبمعنى طلبوا الأرش، أي: طلبوا أن يعطوه، ويعفى عن القصاص، فأتى أهلها وتحاكموا إلى رسول الله، فأمر بالقصاص.\nثانيها:\nالرُبيَّعُ بضم الراءِ وفتح الباءِ الموحدة، ثمَّ ياءٍ مثناة تحت مشددة مكسورة. وأنس هذا هو: ابن النضر عم أنس بن مالك، وقتل يوم أحد.\nقال أنس: وجدنا به بضعًا وثمانين ضربة بسيف أو طعنة برمح أو رمية\n_________\n= لا يقتص منها. لا كما هنا: والله لا تكسر ثنيتها، ولعل السبب في هذا الخطأ أن المصنف -فيما يظهر لي- نقل هذا الكلام عن النووي بتصرف؛ لأن عبارة النووي تعني أن الاختلاف بين روايتي البخاري ومسلم حاصل من وجهين أحدهما: أن الحالف لا تكسر ثنيتها في رواية مسلم هم أم الربيع وفي رواية البخاري أنس بن النضر ثم ذكر الوجه الثاني. ا. هـ. فيتضح أن المصنف -﵀- نقل عبارة لا تكسر ثنيتها على أنها رواية مسلم.\n(^١) النسائي ٨/ ٢٦ - ٢٧.\n(^٢) \"صحيح مسلم بشرح النووي\" ١١/ ١٦٣.\n(^٣) \"المجمل\" ١/ ٩١ - ٩٢ (أرش).","vol":"17","page":71},{"text":"بسهم، ومثل به، وما عرفه أحد إلا أخته ببنانه وفيه وفي أشباهه نزلت: ﴿مِنَ المُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ الآية [الأحزاب: ٢٣].\nوفيه: ثقته بالله، وقسمه لقوة رجائه.\nثالثها:\nقوله: (\"كتَابُ اللهِ القِصَاصُ\") أي: فرض الله على لسان نبيه وحيًا. وقيل: أراد قوله تعالى: ﴿وَاْلسِّنَّ بِألسِّنِّ﴾ [المائدة: ٤٥] على قول من يرى أنَّا مخاطبون بشرع من تقدمنا من الأنبياءِ.\nوقيل هو: إشارة إلى قوله: في ﴿وَإِنْ عَاقَبْتُمْ﴾ الآيه [النحل: ١٢٦] فعمومه يأتي على السنِّ وغيرها من الأعضاءِ.\nوفيه: تلطفه أن - ﵇ - لأنس؛ لعلمه بصحة مراده.\nوفيه: أن الله ﷻ لعبده عند حسن ظنه.\nومعنى \"لأبره\"، أي: أبر قسمه لكرامته عليه، وأتى الأمر على طبق مراده لما فيهم من الفضل.\nوفيه: أن من له القود ليس عليه قبول الدية إلا أن يشاء.\nرابعها:\nفيه وجوب القصاص في السنن -وهو إجماع- إذا قلعها كلها، فإن كسر بعضها ففيها وفي كسر العظام خلاف مشهور للعلماءِ، والأكثرون على أنه لا قصاص، وذهب مالك إلى أنَّ القصاص في ذلك كلِّه إذا أمكنت المماثلة وما لم يكن مخوفًا كعظم الفخذ والصلب، أخذًا بقوله: ﴿فَمَنِ اعْتَدَى عَلَيْكُمْ﴾ [البقرة: ١٩٤]، وبقوله: ﴿وَالسِّنَّ بِالسِّنِّ﴾ [المائدة: ٤٥].\nوذهب الكوفيون، والليث، والشافعي: إلى أنه لا قود في كسر","vol":"17","page":72},{"text":"العظام ما خلا السنن لعدم الثقة بالمماثلة.\nقال أبو داود: قيل لأحمد: كيف تقتصُّ من السنِّ؟ قال: تبرد.\nوذكر ابن رشد في \"قواعده\" (^١): أن ابن عباس رُوي عنه: أنه لا قصاص في عظم. وكذا عن عمر قال: وروي أن رسول الله - ﷺ - لم يقد من العظم المقطوع في غير المفصل، إلا أنه ليس بالقويَّ (^٢).\nوعن مالك أن أبا بكرِ ابن محمد بن عمرو بن حزم أقاد من كسر الفخذ (^٣)، وفي \"شرح الهداية\"، روي مثل هذا الأول عن ابن مسعود، قال في \"الشرح\": ولا قصاص بين الرجل وامرأته فيما دون النفس، ولا بين الحرِّ والعبد.\nخامسها:\nقوله: (وَالَّذِي بَعَثَكَ بِالحَقِّ لَا تُكْسَرُ ثَنِيَّتُهَا) ليس ردًّا لقول سيدنا رسول الله - ﷺ -، بل المراد الرغبة إلى مستحق القصاص أن يعفو، وإلى رسول الله - ﷺ - في الشفاعة إليهم في العفو، وإنما حلف ثقة بهم أن لا يخيبوه أو ثقة بفضلِ الله ولطفه أن لا يخيبه ويجعل له مخرجًا؛ لأنه كان ممن يتقيه كما سلف، بل يلهمهم العفو ولم يجعله في معنى المتألي على الله بغير ثقةٍ.\nوفيه: جواز الحلف مما يظنه الإنسان، وجواز الثناء على من لا يخاف عليه الفتنة بذلك.\n_________\n(^١) \"بداية المجتهد\" ٤/ ١٧٠٠.\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٣٩٤ (٢٧٢٩٣) (٢٧٢٩٤)، والبيهقي في \"السنن الكبرى\" ٨/ ٦٥.\n(^٣) \"الموطأ\" ص ٥٤٥.","vol":"17","page":73},{"text":"وفيه: إثبات كرامات الأولياءِ واستحباب العفو عن القصاص، والشفاعة فيه.\nسادسها:\nما ترجم له من الصلح في الدية ظاهرٌ فيما أورده، وقد قال تعالى: ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالمَعْرُوفِ﴾ الآية (^١) [البقرة: ١٧٨].\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في الرابع بعد الثمانين كتبه مؤلفه.","vol":"17","page":74},{"text":"<span data-type='title' id=toc-1945>٩ - باب قَوْلُ النَّبِيِّ - ﷺ - لِلْحَسَنِ بْنِ عَلِيٍّ: \"إن ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ\". وَقَوْلُهُ جَلَّ ذِكْرُهُ: ﴿فَأَصْلِحُوا بَيْنَهُمَا﴾ [الحجرات:٩]</span>\n٢٧٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي مُوسَى قَالَ: سَمِعْتُ الحَسَنَ يَقُولُ: اسْتَقْبَلَ وَاللهِ الحَسَنُ بْنُ عَلِىٍّ مُعَاوِيَةَ بِكَتَائِبَ أَمْثَالِ الجِبَالِ، فَقَالَ عَمْرُو بْنُ العَاصِ: إِنِّي لأَرَى كَتَائِبَ لَا تُوَلِّي حَتَّى تَقْتُلَ أَقْرَانَهَا. فَقَالَ لَهُ مُعَاوِيَةُ -وَكَانَ وَاللهِ خَيْرَ الرَّجُلَيْنِ-: أَيْ عَمْرُو، إِنْ قَتَلَ هَؤُلَاءِ هَؤُلَاءِ، وَهَؤُلَاءِ هَؤُلَاءِ، مَنْ لِي بِأُمُورِ النَّاسِ؟ مَنْ لِي بِنِسَائِهِمْ؟ مَنْ لِي بِضَيْعَتِهِمْ؟ فَبَعَثَ إِلَيْهِ رَجُلَيْنِ مِنْ قُرَيْشٍ مِنْ بَنِي عَبْدِ شَمْسٍ: عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ، وَعَبْدَ اللهِ بْنَ عَامِرِ بْنِ كُرَيْزٍ، فَقَالَ: اذْهَبَا إِلَى هَذَا الرَّجُلِ فَاعْرِضَا عَلَيْهِ، وَقُولَا لَهُ، وَاطْلُبَا إِلَيْهِ. فَأَتَيَاهُ، فَدَخَلَا عَلَيْهِ فَتَكَلَّمَا، وَقَالَا لَهُ، فَطَلَبَا إِلَيْهِ، فَقَالَ لَهُمَا الحَسَنُ بْنُ عَلِيٍّ: إِنَّا بَنُو عَبْدِ المُطَّلِبِ، قَدْ أَصَبْنَا مِنْ هَذَا المَالِ،، وَإِنَّ هَذِهِ الأُمَّةَ قَدْ عَاثَتْ فِي دِمَائِهَا. قَالَا فَإِنَّهُ يَعْرِضُ عَلَيْكَ كَذَا وَكَذَا، وَيَطْلُبُ إِلَيْكَ وَيَسْأَلُكَ. قَالَ: فَمَنْ لِي بِهَذَا؟ قَالَا: نَحْنُ لَكَ بِهِ. فَمَا سَأَلَهُمَا شَيْئًا إِلَّا قَالَا: نَحْنُ لَكَ بِهِ. فَصَالَحَهُ. فَقَالَ الحَسَنُ: وَلَقَدْ سَمِعْتُ أَبَا بَكْرَةَ يَقُولُ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - عَلَى المِنْبَرِ، وَالحَسَنُ بْنُ عَلِيٍّ إِلَى جَنْبِهِ، وَهْوَ يُقْبِلُ عَلَى النَّاسِ مَرَّةً وَعَلَيْهِ أُخْرَى وَيَقُولُ: \"إِنَّ ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ المُسْلِمِينَ\". قَالَ لِي عَلِيُّ بْنُ عَبْدِ اللهِ: إِنَّمَا ثَبَتَ لَنَا سَمَاعُ الحَسَنِ مِنْ أَبِي بَكْرَةَ بِهَذَا الحَدِيثِ. [٣٦٢٩، ٣٧٤٦، ٧١٠٩ - فتح: ٥/ ٣٠٦]\nثم ساق من حديث سُفْيَانِ، عَنْ أَبِي مُوسَى قَالَ: سَمِعْتُ الحَسَنَ يَقُولُ فذكره بطوله. وفي آخره \"مِنَ المُسْلِمِينَ\".\nقَالَ البخاري: قال لِي عَلِيُّ بْنُ عَبْدِ اللهِ المديني: إِنَّمَا ثَبَتَ لنَا سَمَاعُ الحَسَنِ مِنْ أَبِي بَكْرَةَ بهذا الحَدِيثِ.","vol":"17","page":75},{"text":"وقال البزار: حديث إسرائيل عن أبي موسى لا نعلمه رواه عنه إلا ابن عيينة (^١). قلت: ذكره البخاري في علامات النبوة عن عبد الله بن محمد، ثنا يحيى بن آدم، ثنا حسين الجعفي عن أبي موسى، عن الحسن، عن أبي بكرة .. الحديث (^٢).\nقال البزار أيضًا: والحديث روي عن جابر وأبي بكرة، وحديث أبي بكرة أشهر وأحسن إسنادًا، وحديث جابر أغرب (^٣).\nقلت: وذكره ابن بطال من حديث المغيرة بن شعبة (^٤) كما سيأتي، وزعم الدارقطني أن الحسن رواه أيضًا عن أمِّ سلمة، قال: وهذِه الرواية وهم، ورواه داود بن رشيد (^٥)، وعوف الأعرابي عن الحسن مرسلًا.\nقال: ورواه أحمد بن عبد الله النهرواني (^٦)، عن ابن عيينة، عن أيوب، عن الحسن، ووهم فيه (^٧).\nومن أوهام الداودي قوله: الحسن مع قربه من رسول الله - ﷺ - توفي وهو ابن سبع سنين، لا يشك في سماعه منه، وأنه تعدله الصحبة، وهو\n_________\n(^١) \"مسند البزار\" ٩/ ١١١.\n(^٢) سيأتي برقم (٣٦٢٩) كتاب: المناقب.\n(^٣) \"مسند البزار\" ٩/ ١١٠ - ١١١.\n(^٤) \"شرح ابن بطال\" ٨/ ٩٧.\n(^٥) كذا في الأصل والصواب (داود بن أبي هند) فإن ما بين وفاة داود بن رُشيد ووفاة الحسن البصري حوالي مائة وتسعة وعشرين فيصعب أن يروي عنه. هذا وقد ذكر الحافظ في \"الفتح\" ١٣/ ٦٦ أن داود بن أبي هند هو الذي رواه عن الحسن وهو الصواب إن شاء الله فإن له رواية عن الحسن في مسلم كما ذكر ذلك المزي في \"تهذيب الكمال\" ٨/ ٤٦٢ في ترجمة داود بن أبي هند، والله أعلم.\n(^٦) كذا بالأصل، وفي \"العلل\" للدارقطني: أحمد بن عبد الصمد النهرواني ولعله الصواب فقد قال ابن حجر في \"لسان الميزان\" ١/ ٢١٤: وقد ذكر الدارقطني في \"العلل\" أنه وهم في إسناد حديث مع أنه مشهور لا بأس.\n(^٧) \"علل الدارقطني\" ٧/ ١٦١.","vol":"17","page":76},{"text":"عجيب. فالحسن هذا الذي أراده البخاري هو ابن أبي الحسن البصري في سماعه من أبي بكرة، فإنه رواه عنه.\nوأبو موسى الراوي عن الحسن هو إسرائيل (خ. ت. د. س) بن موسى البصري، نزل الهند، عنه ابن عيينة، وحسين الجعفي، قاله مسلم في كناه، وانفرد به البخاري. قال أحمد: هو مقارب الحديث.\nإذا تقرر ذلك فالفئة: الفرقة، مأخوذ من فأوت رأسه، وفأيته.\nوالكتيبة: ما جمع بعضها إلى بعض، ومنه قيل للقطعة المجتمعة من الجيش: كتيبة. وقال الداودي: سميت بذلك؛ لأنه يكتب اسم كل طائفةٍ في كتاب فلزمها هذا الاسم.\nوقوله: (أَمْثَالِ الجِبَالِ) أي: لا يُرى لها طرف لكثرتها، كما لا يرى من قابل الجبل طرفيه. والحسن لما مات عليٌّ بايع له أهل العراق وكانوا له أمثال أهل الشام لمعاوية.\nوذكر أهل الأخبار فيما حكاه ابن بطال أن عليًّا لما مات بايع أهل الكوفة ابنه الحسن، وبايع أهل الشام معاوية، فسار معاوية بأهل الشام يريد الكوفة، وسار الحسن بأهل العراق فالتقيا بمنزل من أرض الكوفة، فنظر الحسن إلى كثرة من معه من جيوش العراق فنادى: يا معاوية، إني اخترت ما عند الله، فإن يكن هذا الأمر لك فما ينبغي لي أن أنازعك عليه، وإن يكن لي فقد خلعته لك. فكبر أصحاب معاوية. وقال المغيرة بن شعبة عند ذلك أشهد أني سمعت رسول الله - ﷺ - يقول للحسن: \"إن ابني هذا سيد سيصلح الله به بين فئتين من المسلمين\"، فجزاك الله عن المسلمين خيرًا. وقال الحسن: اتق الله يا معاوية على أمة محمد لا تفنيهم بالسيف على طلب الدنيا، وغرور فانية زائلة،","vol":"17","page":77},{"text":"فسلم الحسن الأمر إلى معاوية وصالحه، وبايعه على السمع والطاعة على إقامة كتاب الله وسنة نبيه، ثم دخلا الكوفة فأخذ معاوية البيعة لنفسه على أهل العراقين، فكانت تلك السنة سنة الجماعة، لاجتماع الناس واتفاقهم، وانقطاع الحرب، وبايع معاوية كل من كان معتزلًا عنه، وبايعه سعد بن أبي وقاص وعبد الله بن عمر ومحمد بن مسلمة، وتباشر الناس بذلك، وأجاز معاوية الحسن بثلاثمائة ألف وألف ثوب وثلاثين عبدًا، ومائة جمل، وانصرف الحسن إلى المدينة. وولى معاوية الكوفة المغيرة بن شعبة، وولى البصرة عبد الله بن عامر، وانصرف إلى دمشق واتخذها دار مملكته (^١).\nوقول عمرو بن العاصي: (إِنِّي لأَرى كَتَائِبَ لَا تُوَلِّي حَتَّى تَقْتُلَ أَقْرَانَهَا) أي: إن قوتلت بغير حيلة غلبت لكثرتها.\nوقوله: (فَقَالَ لَهُ مُعَاوِيَةُ، وهو خَيْرَ الرَّجُلَيْنِ: أي عَمْرُو) إلى آخره.\nيقول: لما أشار إليه عمرو فهمها وسارع إليها، وعرف ما فيها من الصلاح فراسل الحسن، ومراده أن معاوية كان خيرًا من عمرو بن العاصي.\nوقوله: (إِنْ قَتَلَ هؤلاء هؤلاء) يدل على نظر معاوية في العواقب ورغبته في صرف الحرب.\nوقوله: (اذْهَبَا إِلَى هذا الرَّجُلِ وَاطْلُبَا إِلَيْهِ واعْرِضَا عَلَيْهِ) يدل على أن معاوية كان الراغب في الصلح، وأنه عرض المال على الحسن وبذله ورَغَّبه؛ حقنًا للدماء وحرصًا على رفع سيف الفتنة وعرفه ما وعده به رسول الله - ﷺ - من سيادته والإصلاح به.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٩٦ - ٩٧.","vol":"17","page":78},{"text":"فقال له الحسن: إنا بنو عبد المطلب المجبولون على الكرم والتوسع لمن حوالينا من الأهل والموالي، وقد أصبنا من هذا المال بالخلافة ما صارت لنا به عادة انفاق وإفضال على الأهل والحاشية، فإن تخلفت من هذا الأمر قطعنا العادة، وإن هذِه الأمة قد عاثت في دمائها. يقول: قتل بعضها بعضًا فلا يكفون إلا بالمال. فأراد أن يسكن أمر الفتنة ويفرق المال فيما لا يرضيه غير المال، فقالا: يفرض له من المال في كل عام كذا، ومن الأقوات والثياب ما يحتاج إليه لكل ما ذكرت، فصالحه على ذلك (^١). وبنو عبد شمس منهم بنو أمية.\nوفيه: أن الرسل لا تُهاج وُيسمع قولها.\nوقول الحسن: (أَصَبْنَا مِنْ هذا المَالِ) أي: حكمنا فيه حياة علىٍّ وبعده بما رأيناه صلاحًا، وخشي أن يتثاقل عليه فيضمن، فضمن له الرجلان ذلك، وأنه لا يطالب فقبل منهما لعلمه أن معاوية لا يخالفهما، واشترط شروطًا وسلم الأمر إلى معاوية.\nوفيه: ولاية المفضول على الفاضل؛ لأن الحسن ومعاوية وليا وسعد وسعيد حيَّان (^٢)، وهما بدريان.\nوفيه: أن التصالح على الخلافة والعهد بها على أخذ مال جائز، وكذلك هو جائز إذا كان كل واحد منهما له سبب في الخلافة يستند إليه، وعقد من الإمارة يعود عليه. ذكره ابن بطال.\nوفيه: أن قتال المسلم للمسلم لا يخرجه عن الإسلام إذا كان على تأويل.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٩٥ - ٩٦.\n(^٢) ورد في هامش الأصل: الستة الباقون أفضل بعد الأربعة، على الترتيب ثم أهل بدر.","vol":"17","page":79},{"text":"وقوله: (\"إذا التقى المسلمان بسيفهما فالقاتل والمقتول في النار\") المراد: إن أنفذ الله عليهما الوعيد (^١).\nو(السَيِّد): الرئيس. قال كراع: وجمعه سادة. وعندي أن سادة جمع سائد وهو من السُّؤدد وهو الشرف. قال ابن سيده: وقد يهمز وبضم الدال، طائيَّة، وقد سادهم سودًا وسؤددًا وسيادة وسيدودة، واستادهم كسادهم وسوده هو (^٢).\nوذكر الزبيدي في \"طبقات النحاة\": أن محمدًا لأعرابي العذري قال لإبراهيم بن الحجاج الثائر بإشبيلية: تالله أيها الأمير ما سيدتك العرب إلا بحقك. يقولها بالياء، فلما أُنْكِرَ عليه قال: السواد: السخام. وأصر على أن الصواب معه، ومالأه على ذلك الأمير لعظم منزلته في العلم. وقيل: اشتقاق السيد من السواد أي: الذي يلي السواد العظيم من الناس.\nقال المهلب: والحديث قال على أن السيادة إنما يستحقها من ينتفع به الناس؛ لأنه - ﵇ - علق السيادة بالإصلاح بين الناس ونفعهم، هذا معنى السيادة.\nوقوله: (\"ابْنِي هذا سَيَّدٌ\") هو من قوله تعالى: ﴿وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ﴾ [النساء: ٢٣]، وقوله: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ [النساء: ٢٢].\nاتفق الجميع على أن امرأة الجد أبي الأم محرمة على ابن البنت، وأن امرأة ابن البنت محرمة على جده.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٩٦.\n(^٢) \"المحكم\" ٨/ ٣٩٨.","vol":"17","page":80},{"text":"<span data-type='title' id=toc-1946>١٠ - باب هَلْ يُشِيرُ الإِمَامُ بِالصُّلْحِ</span>؟\n٢٧٠٥ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ يَحْيَى ابْنِ سَعِيدٍ، عَنْ أَبِي الرِّجَالِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ أُمَّهُ عَمْرَةَ بِنْتَ عَبْدِ الرَّحْمَنِ قَالَتْ سَمِعْتُ عَائِشَةَ ﵂ تَقُولُ: سَمِعَ رَسُولُ اللهِ - ﷺ - صَوْتَ خُصُومٍ بِالبَابِ عَالِيَةٍ أَصْوَاتُهُمَا، وَإِذَا أَحَدُهُمَا يَسْتَوْضِعُ الآخَرَ، وَيَسْتَرْفِقُهُ فِي شَيءٍ وَهْوَ يَقُولُ: وَاللهِ لَا أَفْعَلُ. فَخَرَجَ عَلَيْهِمَا رَسُولُ اللهِ - ﷺ - فَقَالَ: \"أَيْنَ المُتَأَلِّي عَلَى اللهِ لَا يَفْعَلُ المَعْرُوفَ؟ \". فَقَالَ: أَنَا يَا رَسُولَ اللهِ، وَلَهُ أَيُّ ذَلِكَ أَحَبَّ. [مسلم: ١٥٥٧ - فتح: ٥/ ٣٠٧]\n\n٢٧٠٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْث، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأعرَجِ قَالَ: حَدَّثَنِي عبد اللهِ بْن كَعْبِ بْنِ مَالِكٍ، عَنْ كَعْبِ بْنِ مَالِكٍ أَنَّهُ كَانَ لَه عَلَى عَبْدِ اللهِ بْنِ أَبِي حَدْرَدٍ الأسلَمِيِّ مَالٌ، فَلَقيَهُ فَلَزِمَهُ حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمَا، فَمَرَّ بِهِمَا النَّبِيَّ - ﷺ - فَقَالَ: \"يَا كَعْبُ\". فَأَشَارَ بِيَدِهِ كَأَنَّهُ يَقُولُ النِّصْفَ، فَأَخَذَ نِصْفَ مَا لَهُ عَلَيْهِ وَتَرَكَ نِصْفًا. [انظر: ٤٥٧ - مسلم: ١٥٥٨ - فتح: ٥/ ٣٠٧]\nحدثنا إسماعيل بن أبي أويس، حدثني أخي، عن سليمان، عن يحيى بن سعيد، عن أبي الرجال محمد بن عبد الرحمن أن أمة عمرة بنت عبد الرحمن قالت: سمعت عائشة تقول: سمع رسول الله - ﷺ - صوت خصوم بالباب، عالية أصواتها، وإذا أحدهما يستوضع الآخر ويسترفقه في شيء وهو يقول: والله لا أفعل. فخرج عليهما رسول الله - ﷺ - فقال: \"أين المتألي على الله، لا يفعل المعروف؟ \" قال: أنا يا رسول الله، فله أي ذلك أحب.\nثم ساق حديث كعْبِ بْنِ مَالِكٍ مع ابن أَبِي حَدْرَدٍ. وقد سلفا (^١).\n_________\n(^١) الحديث الأول لم يذكره البخاري إلا في هذا الموضع، وقد عزاه صاحب \"التحفة\" (١٧٩١٥) لهذا الموضع فقط، والحديث الثاني يأتي تخريجه.","vol":"17","page":81},{"text":"والثاني سلف في المساجد (^١)، ويأتي أيضًا قريبًا (^٢)، والأول أحد الأحاديث المقطوعة في مسلم؛ لأنه لم يذكر فيه من حدَّثه به، إنما قال: أخبرنا غير واحد من أصحابنا قالوا: حدثنا إسماعيل (^٣).\nوزعم عياض: أن قول الراوي: حدثنا غير واحد (^٤)، أو حدثنا الثقة، أو بعض أصحابنا. ليس من المقطوع، ولا من المرسل، ولا من المعضل عند أهل هذا الفن، بل هو من باب الرواية عن المجهول (^٥).\nقال: ولعل مسلمًا أراد به غير واحد البخاري وغيره. وقد روى مسلم أيضًا عن أحمد بن يوسف الأزدي، عن إسماعيل بن أبي أويس في كتاب اللعان والفضائل (^٦).\nقلت: أبو داود ذكر هذا النوع في كتاب \"المراسيل\" وعده مرسلًا، وعند ابن عبد البر والخطيب وغيرهما: هو منقطع.\nوليس فيه ما بوب له من الصلح، وإنما هو حض على ترك بعض الحق، وكذا حديث كعب أيضًا. كذا قال الداودي وليس كذلك، بل فيه إشارة الإمام بالصلح كما بوب له، وسلف أنه في المسجد.\nوفيهما: الحض على الرفق بالغريم، والإحسان إليه، والوضع عنه.\n_________\n(^١) سلف برقم (٤٥٧) كتاب: الصلاة، باب: التقاضي والملازمة في المسجد.\n(^٢) سيأتي برقم (٢٧١٠) باب: الصلح بالدين والعين.\n(^٣) مسلم (١٥٥٧) كتاب: المساقاة، باب: استحباب الوضع في الدين.\n(^٤) في هامش الأصل: وكذا ذكر أبو الفضل محمد بن طاهر المقدسي عن بعض مشايخه أن قول مسلم: حدثني غير واحد من أصحابنا أنه محمد بن إسماعيل البخاري ذكره الرشيد في \"الغرر\".\n(^٥) \"إكمال المعلم\" ٥/ ٢٢٢.\n(^٦) المصدر السابق.","vol":"17","page":82},{"text":"وفي حديث عائشة: النهي عن التألي على الله؛ لأن فيه معنى الاستبداد بنفسه، والقدرة على إرادته، فكأنه لما حتم بألا يفعل، شابه ما يدعيه القدرية من إثبات القدرة لأنفسها، فوبخه الشارع بقوله، ففهم ذلك، ورجع عن تأليه ويمينه، وقال: (له أي ذلك أحب) من الوضع عنه، أو الرفق به متبرئًا من الفعل إلى الله تعالى، ورد الحول والقوة إليه تعالى، ويمينه إن كانت بعد نزول الكفارة ففيها الكفارة.\nوفي حديث كعب أصل قول الناس في حضهم على الصلح: خير الصلح الشطر؛ لأنه - ﵇ - أمره بوضع النصف عن غريمه، فوضعه عنه.\nومعنى (يَسْتَوْضِعُ الآخَرَ، وَيسْتَرْفِقُهُ) أي: يطلب منه الوضيعة والرفق.\nوالمتألى: الحالف، مأخوذ من الألية: وهي اليمين، ومنه ﴿يُؤْلُونَ مِنْ نِسَائِهِمْ﴾. قال الداودي: يريد أن من حلف بما قد عسى أنه سبق في علم الله أنه سيكون، والظاهر أنه لم يكره يمينه لهذا، وإنما كرهها؛ لأنه قطع نفسه عن فعل الخير باليمين، ولو حلف ليفعل خيرًا لم يوجد عليه بما يتوقع من أن السابق في علم الله خلافه، فانظر هذا من سكوته عن يمين الأعرابي سأل عن الإسلام، فحلف: لا يزيد ولا ينقص.\nفقال - ﵇ -: \"أفلح إن صدق\" (^١)، ولم ينكر عليه يمينه لا أزيد يحتمل أن يفرق بينهما بأنه من يدخل الإسلام، ويريد أن الدخول فيه سهل لا مشقة فيه.\nوقوله: (لَهُ أَيُّ ذَلِكَ أَحَبَّ) فيه: إجابة الصحابة له سريعًا، وفيه: هبة\n_________\n(^١) سلف برقم (٤٦) كتاب: الإيمان، باب: الزكاة من الإسلام.","vol":"17","page":83},{"text":"المجهول، وفيه: الحط عن الغريم إذا سأل، وحضه على ذلك، وفيه: أن ما يجري بين المتخاصمين من كلام في طلب الحق يتجاوز عنه وإن علت به أصواتهما.","vol":"17","page":84},{"text":"<span data-type='title' id=toc-1947>١١ - باب فَضْلِ الإِصْلَاحِ بَيْنَ النَّاسِ وَالعَدْلِ بَيْنَهُمْ</span>\n٢٧٠٧ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"كُلُّ سُلَامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَةٌ، كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ يَعْدِلُ بَيْنَ النَّاسِ صَدَقَةٌ\". [٢٨٩١، ٢٩٨٩ - مسلم: ١٠٠٩ - فتح: ٥/ ٣٠٩]\nذكر فيه حديث أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"كُلُّ سُلَامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَة، كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ يَعْدِلُ بَيْنَ النَّاسِ صَدَقَة\".\nوشيخه فيه إسحاق، وهو ابن إبراهيم، كما ذكره أبو نعيم في \"مستخرجه\" وزعم أن محمدًا روى عنه، ووقع في \"مختصر البخاري\" للمهلب بن أبي صفرة: إسحاق بن منصور (^١).\nثم اعلم أنه ليس في الحديث إلا العدل فقط، ولكن لما خاطب الشارع الناس كلهم بالعدل بين الناس، وقد علم أن في الناس الحكام وغيرهم، فكان عدل الحاكم إذا حكم كعدل غيره إذا أصلح. نبه عليه ابن المنير (^٢).\nولمسلم عن أبي ذر مرفوعًا: \"يصبح على كل سلامى من أحدكم صدقة، فكل تسبيحة صدقة\" … إلى أن قال: \"ويجزئ من ذلك ركعتان يركعهما من الضحى\" (^٣).\nوالسلامى: بضم السين: المفاصل، وهي ثلاثمائة وستون مفصلًا،\n_________\n(^١) في هامش الأصل: في نسختي إسحاق بن منصور من الأصل، ولم يعلم على ذلك علامة وهو في الأصل فاعلمه.\n(^٢) \"المتواري\" ص (٣١٣).\n(^٣) مسلم (٧٢٠) كتاب: صلاة المسافرين، باب: استحباب صلاة الضحى.","vol":"17","page":85},{"text":"كما أخرجه مسلم (^١).\nقال الداودي: وأكثر ما يستعملها العرب في العظام الصغار مثل: الأنامل من اليدين والرجلين، وما يليها من عظام الكف والقدم، وهي آخر ما يبقى فيها المخ عند الهزال وعبارة ابن الأعرابي: هي عظام الأصابع اليد والقدم. وسلامى البعير: عظام فرسنه، وهي عظام صغار طول الأصبع أو قريب منها، في كل يد ورجل أربع سلاميات أو ثلاث.\nوفي \"الجامع\": هي عظام الأصابع والأشاجع والأكارع كأنها كعاب، والجمع السلاميات.\nيقال: آخر ما يبقى المخ في السلامى والعين. وقيل: السلاميات\nفصوص على القدمين، وهي من الإبل في داخل الأخفاف، ومن الخيل في الحوافر. وقال الجوهري: واحده وجمعه سواء (^٢)، وربما شدده أحداث طلبة الحديث لقلة علمهم، كما نبه عليه ابن الجوزي.\nوقال المهلب: قوله: (\"كُلُّ سُلَامَى\") يعني كل مفصل وعظم وإن صغر. والسلاميات: عظام مفاصل الكف، يعني لكل واحد منهما صدقة لله من فعل الطاعات والخير كل يوم، إذ كل موضع شعرة فما فوقها من جسد الإنسان عليه فيه نعمة لله يلزمه شكره، والاعتراف بها حين خلقه صحيحًا يتصرف في منافعه (وأداته) (^٣)، ولم يجعل في ذلك الموضع داء يمنعه ألمه من استعماله والانتفاع به (^٤).\n_________\n(^١) مسلم (١٠٠٧) كتاب: الزكاة.\n(^٢) \"الصحاح\" ٥/ ١٩٥٢ (سلم).\n(^٣) في المطبوع من \"شرح ابن بطال\": (وإرادته).\n(^٤) \"شرح ابن بطال\" ٨/ ٩٨ - ٩٩.","vol":"17","page":86},{"text":"ومعنى الحديث: أن عظام الإنسان هي من أصل وجوده وبها حصول منافعه، إذ لا تتأتى الحركة والسكون إلا بها، فهي من أعظم نعم الله -﷿- على الإنسان، وحق المنعم عليه أن يقابل كل نعمة منها بشكر يخصها فيعطي صدقته، كما أعطي منفعته، لكن الله لطف وخفف بأن جعل العدل بين الناس وشبهه صدقة.\nوظاهر الحديث الوجوب، لكن الله خفف حيث جعل ما خفي من المندوبات مسقطًا له.\nوفيه: أن العدل بين الناس من الأعمال الزاكية عند الله المرجو قبولها، وسميت طاعة الله من صلاة وغيرها صدقة؛ لأنه كان لله أن يفترض على عباده ما شاء من الأعمال دون أجر يأجرهم عليها، ولا ثواب فيها، ولكن برحمته تفضل علينا بالأجر والثواب على ما فرضه علينا. فلما كان لأفعالنا أجر فكأننا نحن ابتدأنا بالعمل واستحقَقْنا الأجر، فشابه به الصدقة المبتدأة التي عليها الأجر لازم في فضل الله.","vol":"17","page":87},{"text":"<span data-type='title' id=toc-1948>١٢ - باب إِذَا أَشَارَ الإِمَامُ بِالصُّلْحِ فَأَبَى، حَكَمَ عَلَيْهِ بِالحُكْمِ البَيِّنِ</span>\n٢٧٠٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ الزُّبَيْرَ كَانَ يُحَدِّثُ أَنَّهُ خَاصَمَ رَجُلًا مِنَ الأَنْصَارِ قَدْ شَهِدَ بَدْرًا إِلَى رَسُولِ اللهِ - ﷺ - فِي شِرَاجٍ مِنَ الحَرَّةِ، كَانَا يَسْقِيَانِ بِهِ كِلَاهُمَا، فَقَالَ: رَسُولُ اللهِ - ﷺ - لِلزُّبَيْرِ \"اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلْ إِلَى جَارِكَ\". فَغَضِبَ الأَنْصَارِيُّ فَقَالَ: يَا رَسُولَ اللهِ، آنْ كَانَ ابْنَ عَمَّتِكَ فَتَلَوَّنَ وَجْهُ رَسُولِ اللهِ - ﷺ - ثُمَّ قَالَ: \"اسْقِ ثُمَّ احْبِسْ حَتَّى يَبْلُغَ الجَدْرَ\". فَاسْتَوْعَى رَسُولُ اللهِ - ﷺ - حِينَئِذٍ حَقَّهُ لِلزُّبَيْرِ، وَكَانَ رَسُولُ اللهِ - ﷺ - قَبْلَ ذَلِكَ أَشَارَ عَلَى الزُّبَيْرِ بِرَأْيٍ سَعَةٍ لَهُ وَلِلأَنْصَارِيِّ، فَلَمَّا أَحْفَظَ الأَنْصَارِيُّ رَسُولَ اللهِ - ﷺ - اسْتَوْعَى لِلزُّبَيْرِ حَقَّهُ فِي صَرِيحِ الحُكْمِ. قَالَ عُرْوَةُ: قَالَ الزُّبَيْرُ: وَاللهِ مَا أَحْسِبُ هَذِهِ الآيَةَ نَزَلَتْ إِلَّا فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ الآيَةَ [النساء: ٦٥]. [انظر: ٢٣٦٠ - فتح: ٥/ ٣٠٩]\nذكر فيه حديث الزُّبَيْرِ فِي شِرَاجِ الحَرَّةِ.\nوقد سلف في الشرب (^١)، وزعم الداودي أنه ليس فيه ما بوب عليه، إنما فيه حض الزبير على فعل المعروف.\nوأما المهلب: فصوبها فقال: الترجمة صحيحة لأنه حضَّ أولًا الزبير على فعل المعروف، فلمَّا بدا من الأنصاري ما بدا استوعى للزبير حقه، ولم يحمله غضبه على أكثر من أنه استوعى له حقه، ونزل القرآن بتصديقه، وهو قوله تعالى ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ الآية. أي: لا يؤمنون إيمانًا كاملًا؛ لأنه لا يخرج من الإيمان بخطرة أخطرها الشيطان ونزغ بها.\n_________\n(^١) سلف برقم (٢٣٦٠) باب: سكر الأنهار.","vol":"17","page":88},{"text":"وفيه من الفقه: أنه لا ينبغي ترك الاقتداء به في غضبه (ورضاه) (^١)، وجميع أحواله، وأن يكظم المؤمن غيظه ويملك نفسه عند غضبه، ولا يحملها على التعدي والجور، بل يعفو ويصفح، ومعنى: (أحفظه الأنصاري): يعني أغضبه بحاءٍ مهملة.\nوقوله: (فَتَلَوَّنَ وَجْهُ رَسُولِ اللهِ - ﷺ -) فالمغضب ربما احمرت وجنتاه، أو اصفر وجهه.\nومعنى (اسْتَوْعَى): استقصى له حقه.\nوقوله: (فِي صَرِيحِ الحُكْمِ) أي: حقيقته.\nوقوله: (والله مَا أَحْسِبُ هذِه الآيَةَ نَزَلَتْ إِلَّا فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ﴾ [النساء: ٦٥] وكان الزبير ابن صفية عمة رسول الله - ﷺ -، مات سنة ست وثلاثين، شهيدًا يوم الجمل، وهو حواري رسول الله - ﷺ - وابن عمته، وأول من سلَّ سيفًا في سبيل الله وراويه عن الزبير عروة بن الزبير، أبو عبد الله الفقيه العالم المثبت المأمون، كثير الحديث، كان يصوم الدهر، مات وهو صائم سنة ثلاث أو أربع وتسعين، رُدَّ وهو ابن ست عشرة من خروجه إلى العراق، فلم يدخل في شيءٍ من الحرب حتى مات. قال ابنه هشام: كان يعرضنا الحديث -يعني بنيه- فكان يعجب من حفظي، وما كان يعلمنا منه حرفًا من ألفي حرف من حديثه، وكان يتألف الناس على حديثه، وأصابت رجله الأكلة فسقطت في مجلس الوليد من حدِّ الركبة، فأخرجها لمن حسمها أي: قطع عنها الدم بالكي، وما شعر الوليد، وما ترك حزبه تلك الليلة. أتاه أهل الحديث معتقدين على غير ما كانوا يأتونه، وذكروا عذرهم له، فقال: ما للصراع تريدونني.\n_________\n(^١) في الأصول: (وحماه) والمثبت من \"شرح ابن بطال\".","vol":"17","page":89},{"text":"ولمَّا قتل أخوه عبد الله استقصيت أموالهم، فمضى إلى عبد الملك، وقال له: الآن أيقنت بالهلاك فردها إليه، وهو أحد المشيخة السبعة بالمدينة، وكان دعَّاءً، فمات له ولد، فكان يقول في دعائه: كانوا أربعة فأخذت واحدًا وتركت ثلاثة، وكانوا أربعًا فأخذت واحدة وأبقيت ثلاثًا. يعني: يديه ورجليه.","vol":"17","page":90},{"text":"<span data-type='title' id=toc-1949>١٣ - باب الصُّلْحِ بَيْنَ الغُرَمَاءِ وَأَصْحَابِ المِيرَاثِ وَالمُجَازَفَةِ فِي ذَلِكَ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: لَا بَأْسَ أَنْ يَتَخَارَجَ الشَّرِيكَانِ، فَيَأْخُذَ هَذَا دَيْنًا، وَهَذَا عَيْنًا، فَإِنْ تَوِيَ لأَحَدِهِمَا لَمْ يَرْجِعْ عَلَى صَاحِبِهِ.\n\n٢٧٠٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: تُوُفِّيَ أَبِي وَعَلَيْهِ دَيْنٌ، فَعَرَضْتُ عَلَى غُرَمَائِهِ أَنْ يَأْخُذُوا التَّمْرَ بِمَا عَلَيْهِ، فَأَبَوْا وَلَمْ يَرَوْا أَنَّ فِيهِ وَفَاءً، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: \"إِذَا جَدَدْتَهُ فَوَضَعْتَهُ فِي المِرْبَدِ آذَنْتُ رَسُولَ اللهِ - ﷺ -\". فَجَاءَ وَمَعَهُ أَبُو بَكْرٍ وَعُمَرُ فَجَلَسَ عَلَيْهِ، وَدَعَا بِالبَرَكَةِ، ثُمَّ قَالَ: \"ادْعُ غُرَمَاءَكَ، فَأَوْفِهِمْ\". فَمَا تَرَكْتُ أَحَدًا لَهُ عَلَى أَبِي دَيْنٌ إِلَّا قَضَيْتُهُ، وَفَضَلَ ثَلَاثَةَ عَشَرَ وَسْقًا: سَبْعَةٌ عَجْوَةٌ، وَسِتَّةٌ لَوْنٌ -أَوْ سِتَّةٌ عَجْوَةٌ وَسَبْعَةٌ لَوْنٌ- فَوَافَيْتُ مَعَ رَسُولِ اللهِ - ﷺ - المَغْرِبَ، فَذَكَرْتُ ذَلِكَ لَهُ فَضَحِكَ، فَقَالَ: \"ائْتِ أَبَا بَكْرٍ وَعُمَرَ فَأَخْبِرْهُمَا\". فَقَالَا: لَقَدْ عَلِمْنَا إِذْ صَنَعَ رَسُولُ اللهِ - ﷺ - مَا صَنَعَ أَنْ سَيَكُونُ ذَلِكَ. وَقَالَ هِشَامٌ عَنْ وَهْبٍ، عَنْ جَابِرٍ: صَلَاةَ العَصْرِ. وَلَمْ يَذْكُرْ: أَبَا بَكْرٍ، وَلَا: ضَحِكَ، وَقَالَ: وَتَرَكَ أَبِي عَلَيْهِ ثَلَاثِينَ وَسْقًا دَيْنًا. وَقَالَ ابْنُ إِسْحَاقَ، عَنْ وَهْبٍ، عَنْ جَابِرٍ: صَلَاةَ الظُّهْرِ. [انظر: ٢١٢٧ - فتح: ٥/ ٣١٠]\nقال ابن عباس: لا بأس أن يتخارج الشريكان، فيأخذ هذا عينًا وهذا دينًا، فإن توي لأحدهما لم يرجع عليه.\nثم ساق حديث جَابِر وفي وفاء دين والده وفضل .. بطوله.\nوقد سبق غير مرَّة (^١).\n_________\n(^١) سلف برقم (٢١٢٧) في البيوع، باب الكيل على البائع والمعطي، وبرقم (٢٣٩٥) في الاستقراض، باب: إذا قضى دون حقه أو حلله فهو جائز، وبرقم (٢٣٩٦) باب إذا قاصّ أو جازفه في الدين تمرًا بتمر أو غيره. وبرقم (٢٤٠٥) باب الشفاعة في وضع الدين. وبرقم (٢٦٠١) كتاب الهبة، باب إذا وهب دينًا على رجل.","vol":"17","page":91},{"text":"ثم قال: وقال هشام عن وهب عن جابر: صلاة العصر، وقال ابن إسحاق عن وهب عن جابر: صلاة الظهر.\nواختلف العلماء في أثر ابن عباس، فقال الحسن البصري: إذا اقتسم الشريكان الغرماء وأخذ هذا بعضُهم، وهذا بعضهم فتوي نصيب أحدهما، وخرج نصيب الآخر قال: إذا أبرأه منه فهو جائز، وقال النخعي: ليس بشيءٍ، وما توي أو خرج فهو بينهما نصفان، وهو قول مالك، والكوفي والشافعي.\nوحجة من لم يجز ذلك أنه غرر، إذ قد يتوي على ما على أحدهما، ولا يحصل للذي خرج إليه شيءٌ من حق الشريكين أن يتساويا في الأخذ.\nوحجة من قال: لا يرجع أحدهما على صاحبه أن الذمة تقوم مقام العين، فإذا توي ما على أحد الغرماء، وفأنه يبيعه به دينا.\nوقال: سحنون إذا قبص أحد الشريكين من دينه عرضا، فإن صاحبه بالخيار إن شاء جوز له ما أخذ، وأتبع الغريم بنصيبه، وإن شاء رجع على شريكه بنصف ما قبض وأتبعا الغريم جميعًا بنصف جميع الدين، فاقتسماه بينهما نصفين، وهذا قول ابن القاسم.\nوقال أبو عبيد: معنى الإتواء: إذا كان المتاع بين ورثةٍ لم يقتسموه، أو بين شركاء، وهو في يد بعضهم دون بعض، فلا بأس أن يتبايعوه وإن لم يعرف كل واحدٍ نصيبه بعد، ولم يقبضه.\nقال: ولوا أراد أجنبي شراء نصيب بعضهم لم يجز حتى يقبضه البائع قبل ذلك، وظاهره خلاف هذا، وإنما معناه: أن بأيديهما عينًا، ولهما دين، فيأخذ أحدهم الحاضر، والآخر الدين، فهذا جائز إذا كان من عليه الدين حاضرًا مقرًّا، يعرف سلامته من عدمه، وكان آخذ الدين يطوع","vol":"17","page":92},{"text":"لقابض الحاضر بالسلف، وهذا إذا كان الحاضر والدين عينًا كله أو كان الحاضر يجوز بيعه، فالدين المؤجل على هيئته.\nوأما إن كان الحاضر فضة والدين ذهبًا، أو كانا طعامين مختلفين كالتمر والبلح فلا يجوز ذلك، والذي يدل على خلاف قول أبي عبيد قوله: (فإن توي لأحدهما)، ولو كان كما ذكره من أن ذلك بأيديهما ما قال ذلك؛ لأنَّ كل واحدٍ قبض ما ابتاعه.\nوقوله: (تَوِيَ) بكسر الواو على وزن علم، ومعناه: هلك واضمحل، وضبطه بعضهم بفتح الواو على وزن عَلَا وليس ببيِّن كما قاله ابن التين، واللغة على الأول.\nوفي حديث جابر: الجلوس على الطعام، وذلك أنه لم يقصد به امتهانه.\nوقوله: (حتى إذا جددته) أي: قطعته، يقال بالدال المهملة والمعجمة، وكان الدين الذي على والد جابر ثلاثين وسقًا من تمر كما ذكره البخاريُّ في باب: إذا (قاضاه) (^١)، أو جازفه في دينٍ فهو جائز (^٢)، وقال فيه جابر: (توفي أبي وترك عليه ثلاثين وسقًا لرجلٍ من اليهود)، وأسلفنا هناك أنه لا يجوز عند العلماء أن يأخذ من له دين من تمرٍ على أحد تمرًا مجازفة في دينه؛ لأنَّ ذلك من الغرر، وإنما يجوز أن يأخذ مجازفة في ذلك أقل من دينه، وكذلك أيضًا لا يجوز عندهم أن يأخذ من طعام مكيل معلوم الكيل طعامًا جزافًا من جنسه، إلا أن يكون طعامًا مخالفًا لجنس الطعام المكيل يجوز التفاضل فلا يجوز إلَّا يدًا بيد.\n_________\n(^١) كذا في الأصول والذي في \"الصحيح\" (إذا قاصَّ) بالصاد المهملة المشددة.\n(^٢) سلف برقم (٢٣٩٦) كتاب: الاستقراض.","vol":"17","page":93},{"text":"وروى ابن القاسم عن مالك: أنه كره لمن له دين على رجل أن يأخذ فيه ثمرة يجتنيها، أو دارًا يسكنها، أو جارية يواضعها، وكذلك إن اشترى منه بدينه كيلًا من حنطة كره أن يفارقها حتى يقبض الحنطة؛ لأنه يكون دينًا في دينٍ، وقال أشهب: لا بأس بذلك كله، وهو قول أبي حنيفة.\nقالوا: وليس من الدين بالدين؛ لأنه إذا شرع في اجتناء الثمرة، وفي سكنى الدار فقد خرج من معنى الدين بالدين؛ لأن ما كان أوله مقبوضًا، وتأخر قبض سائره فهو كالمقبوض.\nقال مالك: ولا يجوز لمن له طعام من بيعٍ أو سلم أن يصالحه على دراهم ليعجلها أو يؤخرها؛ لأنه بيع الطعام قبل أن يستوفَى، فلم يجز لجابر أن يعطي اليهودي مما كان على أبيه من التمر دراهم.\nووجه حديث جابر في هذا الباب أنه كان على أبيه دين من جنس تمر حائطه، فرغب إلى الغرماء أن يأخذوا تمر نخله، ويسقطوا عنه ما بقي من دينهم؛ لاتفاقهم أن الثمرة لا تبلغ قدر الدين، ومثل هذا يجوز عند جميع العلماء؛ لأنَّه حط وإحسان وليس ببيع، ويجوز عند جماعة العلماء في الصلح ما لا يجوز في البيع، وإلى هذا المعنى ذهب البخاريُّ في ترجمته، قاله ابن بطال (^١).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٠١ - ١٠٢.","vol":"17","page":94},{"text":"<span data-type='title' id=toc-1950>١٤ - باب الصُّلْحِ بِالدَّيْنِ وَالعَيْنِ</span>\n٢٧١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا يُونُسُ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عَبْدُ اللهِ بْنُ كَعْبٍ، أَنَّ كَعْبَ بْنَ مَالِكٍ أَخْبَرَهُ أَنَّهُ تَقَاضَى ابْنَ أَبِي حَدْرَدٍ دَيْنًا كَانَ لَهُ عَلَيْهِ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - فِي المَسْجِدِ، فَارْتَفَعَتْ أَصْوَاتُهُمَا حَتَّى سَمِعَهَا رَسُولُ اللهِ - ﷺ - وَهْوَ فِي بَيْتٍ، فَخَرَجَ رَسُولُ اللهِ - ﷺ - إِلَيْهِمَا حَتَّى كَشَفَ سِجْفَ حُجْرَتِهِ، فَنَادَى كَعْبَ بْنَ مَالِكٍ: فَقَالَ: \"يَا كَعْبُ\". فَقَالَ: لَبَّيْكَ يَا رَسُولَ اللهِ. فَأَشَارَ بِيَدِهِ أَنْ ضَعِ الشَّطْرَ. فَقَالَ كَعْبٌ: قَدْ فَعَلْتُ يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"قُمْ فَاقْضِهِ\". [انظر: ٤٥٧ - مسلم: ١٥٥٨ - فتح: ٥/ ٣١١]\nذكر فيه حديث كَعْبٍ مع ابن أَبِي حَدْرَدٍ.\nوقد سلف قريبًا (^١)، وفي الصلاة في المساجد (^٢) قال ابن التين: وليس ببين فيه ما بوب له.\nقلت: فيه أنه قال: \"قُمْ فَاقْضِهِ\"، وهو أعم كما ذكر، واتفق العلماء أن من صالح غريمه عن دراهم بدراهم أقل منها أو عن ذهب بذهب أقل منه أنه جائز إذا حل الأجل وإن أخره بذلك؛ لأنه حط عنه وأحسن إليه، ولا يدخله دين في دين، وقد قال - ﵇ -: \"من انظر معسرًا أو وضع عنه تجاوز الله عنه\" (^٣).\nولا يجوز أن يحط عنه شيئًا قبل حلول الأجل على أن يقضيه مكانه؛ لأنه يدخله: ضع وتعجل.\n_________\n(^١) سلف برقم (٢٧٠٦) باب: هل يشير الإمام بالصلح.\n(^٢) سلف برقم (٤٥٧) كتاب: الصلاة، باب: التقاضي والملازمة في المسجد.\n(^٣) جاء في حديث أبي اليسر -الطويل- عند مسلم (٣٠٠٦) ولفظه: \"من انظر معسرًا أو وضع عنه أظله الله في ظله\".","vol":"17","page":95},{"text":"وأما إن صالحه بعد حلول الأجل عن دراهم بدنانير أو عكسه لم يجز إلا بالقبض؛ لأنه صرف.\nفإن قبض بعضًا وبقَّى بعضًا جاز فيما قبض وانتقض فيما لم يقبض.\nفإن كان الدين عرضًا فلا يجوز له في غير جنسه مما يتأخر قبض جميعه؛ لأنه الدين بالدين، فإن كان ناجزًا فلا بأس به.\nهذا قول مالك، وإذا تقاضاه مثل دينه عند حلول الأجل على غير وجه الصلح فإنه يقضيه مكانه، ولا يجوز أن يحيله به غريمه على من له عليه دين؛ لأنه يكون الدين بالدين الذي نُهي عنه ولذلك قال:\n\"قُمْ فَاقْضِهِ\" (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ١٠٣.","vol":"17","page":96},{"text":"٥٤\nكتاب الشروط","vol":"17","page":97},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1951>٥٤ - كِتَابُ الشُّرُوُطِ</span>\n<span data-type='title' id=toc-1952>١ - باب مَا يَجُوزُ مِنَ الشُّرُوطِ فِي الإِسْلَامِ وَالأَحْكَامِ وَالمُبَايَعَةِ</span>\n٢٧١١ و٢٧١٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّهُ سَمِعَ مَرْوَانَ، وَالمِسْوَرَ بْنَ مَخْرَمَةَ ﵄ يُخْبِرَانِ عَنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - قَالَ: لَمَّا كَاتَبَ سُهَيْلُ بْنُ عَمْرٍو يَوْمَئِذٍ كَانَ فِيمَا اشْتَرَطَ سُهَيْلُ بْنُ عَمْرٍو عَلَى النَّبِيِّ - ﷺ -: أَنَّهُ لَا يَأْتِيكَ مِنَّا أَحَدٌ وَإِنْ كَانَ عَلَى دِينِكَ إِلَّا رَدَدْتَهُ إِلَيْنَا، وَخَلَّيْتَ بَيْنَنَا وَبَيْنَهُ. فَكَرِهَ المُؤْمِنُونَ ذَلِكَ، وَامْتَعَضُوا مِنْهُ، وَأَبَى سُهَيْلٌ إِلَّا ذَلِكَ، فَكَاتَبَهُ النَّبِيُّ - ﷺ - عَلَى ذَلِكَ، فَرَدَّ يَوْمَئِذٍ أَبَا جَنْدَلٍ عَلَى أَبِيهِ سُهَيْلِ بْنِ عَمْرٍو، وَلَمْ يَأْتِهِ أَحَدٌ مِنَ الرِّجَالِ إِلَّا رَدَّهُ فِي تِلْكَ المُدَّةِ، وَإِنْ كَانَ مُسْلِمًا، وَجَاءَ المُؤْمِنَاتُ مُهَاجِرَاتٍ، وَكَانَتْ أُمُّ كُلْثُومٍ بِنْتُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ مِمَّنْ خَرَجَ إِلَى رَسُولِ اللهِ - ﷺ - يَوْمَئِذٍ وَهْيَ عَاتِقٌ، فَجَاءَ أَهْلُهَا يَسْأَلُونَ النَّبِيَّ - ﷺ - أَنْ يَرْجِعَهَا إِلَيْهِمْ، فَلَمْ يَرْجِعْهَا إِلَيْهِمْ لِمَا أَنْزَلَ اللهُ فِيهِنَّ: ﴿إِذَا جَاءَكُمُ المُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللهُ أَعْلَمُ بِإِيمَانِهِنَّ﴾ إِلَى","vol":"17","page":99},{"text":"قَوْلِهِ: ﴿وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠]. [انظر: ١٦٩٤، ١٦٩٥ - فتح: ٥/ ٣١٢]\n\n٢٧١٣ - قَالَ عُرْوَةُ: فَأَخْبَرَتْنِي عَائِشَةُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَمْتَحِنُهُنَّ بِهَذِهِ الآيَةِ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ المُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ﴾ إِلَى ﴿غَفُورٌ رَحِيمٌ﴾. [الممتحنة: ١٠ - ١٢] قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ: فَمَنْ أَقَرَّ بِهَذَا الشَّرْطِ مِنْهُنَّ قَالَ لَهَا رَسُولُ اللهِ - ﷺ -: \"قَدْ بَايَعْتُكِ\". كَلَامًا يُكَلِّمُهَا بِهِ، وَاللهِ مَا مَسَّتْ يَدُهُ يَدَ امْرَأَةٍ قَطُّ فِي المُبَايَعَةِ، وَمَا بَايَعَهُنَّ إِلَّا بِقَوْلِهِ. [٢٧٣٣، ٤١٨٢، ٤٨٩١، ٧٢١٤ - مسلم: ١٨٦٦ - فتح: ٥/ ٣١٢]\n\n٢٧١٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ زِيَادِ بْنِ عِلَاقَةَ قَالَ: سَمِعْتُ جَرِيرًا ﵁ يَقُولُ بَايَعْتُ رَسُولَ اللهِ - ﷺ - فَاشْتَرَطَ عَلَيَّ: \"وَالنُّصْحِ لِكُلِّ مُسْلِمٍ\". [انظر: ٥٧ - مسلم: ٥٦ - فتح: ٥/ ٣١٢]\n\n٢٧١٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسُ بْنُ أَبِي حَازِمٍ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ ﵁ قَالَ: بَايَعْتُ رَسُولَ اللهِ - ﷺ - عَلَى إِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ. [انظر: ٥٧ - مسلم: ٥٦ - فتح: ٥/ ٣١٢]\nذكر فيه حديث الزهري: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّهُ سَمِعَ مَرْوَانَ، وَالمِسْوَرَ بْنَ مَخْرَمَةَ يُخْبِرَانِ عَنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - قالَ: لَمَّا كَاتَبَ سُهَيْلُ بْنُ عَمْرٍو يَوْمَئِذٍ كَانَ فِيمَا اشْتَرَطَ سُهَيْلُ بْنُ عَمْرٍو عَلَى رسول الله - ﷺ -: أَنَّهُ لَا يَأْتِيكَ مِنَّا أَحَد وَإِنْ كَانَ عَلَى دِينِكَ إِلَّا رَدَدْتَهُ إِلَيْنَا .. الحديث بطوله.\nوحديث جابر: بَايَعْتُ النبي - ﷺ - فاشْتَرَطَ عَلَيَّ: \"وَالنصْحِ لِكُلِّ مُسْلِم\". وفي لفظ (^١): عَلَى إِقَامِ الصلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ. وهذا سلف آخر باب الإيمان (^٢).\n_________\n(^١) ورد بهامش الأصل: ساقه بسند آخر.\n(^٢) سلف برقم (٥٧) كتاب: الإيمان، باب: قول النبي - ﷺ -: الدين النصيحة.","vol":"17","page":100},{"text":"وحديث مروان والمسور سلف أيضًا (^١) ولم يعيِّنا من رويا عنه، ولا يضر؛ لأن الصحابة كلهم عدول بخلاف من أبهم بعدهم، وهما لم يحضرا هذِه الغزوة لصغر سنهما؛ لأنهما ولدا بعد الهجرة بسنتين، وأما ابن طاهر فقال: الحديث معلول أي: من جهة الإرسال وليس بعلة؛ لأنه مرسل صحابي.\nوقوله: (وَامْتَعَضُوا) قال القزاز: لا أصل لهذا من كلام العرب، وأحسبه: فكرهوا ذلك وامتعضوا منه أي: شق عليهم. قال: فإن كان هذا الحرف كتب بالضاد وهو بالظاء، وكان واتعظوا منه كان غير صواب أيضًا؛ لأنه لا يوافي الذي قبله من الكراهة، ومعضوا وامتعضوا أشبه، وفي رواية أبي ذر وغيره: وامتعضوا، كما ذكر القزاز، وإنما كره الصحابة ذلك؛ لأنهم كانوا مستظهرين، واشترط الكفار عليهم شروطًا فيها بعض التحكم، وكان أشدهم في ذلك كراهية عمر.\nوقوله: (وهي عاتق) أي: بكر. قال ابن دريد: عتقت الجارية أي: صارت عاتقًا، وذلك إذا أوشكت البلوغ (^٢). وقد تقدم تفسير العواتق في أبواب صلاة العيد.\nوقوله: ﴿مُهَاجِرَاتٍ﴾ هو مثل: مغاضبات، ومراغمات أي: فعلن ذلك؛ لاختلاف الدينين معاداة لقومهن.\nوقال الأزهري: أصل المهاجرة عند العرب خروج البدوي من البادية إلى المدن (^٣). يقال: هاجر البدوي إذا حضر القرى وأقام بها.\n_________\n(^١) سلف برقم (١٦٩٤ - ١٦٩٥) كتاب: الحج، باب: من أشعر وقلد بذي الحليفة.\n(^٢) \"جمهرة اللغة\" ١/ ٤٠٢ مادة (عتق).\n(^٣) \"تهذيب اللغة\" ٤/ ٣٧١٧ مادة (هجر).","vol":"17","page":101},{"text":"وقوله: (﴿فَامْتَحِنُوهُنَّ﴾)، وقول عائشة: كان يمتحنهن بهذِه الآية: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ المُؤْمِنَاتُ مُهَاجِرَاتٍ﴾ [الممتحنة: ١٠] إلى آخرها.\nوعن ابن عباس: كانت المرأة إذا أتت رسول الله - ﷺ - أحلفها: بالله ما خرجت من بغض زوج؟ بالله ما خرجت رغبة بأرض عن أرض؟ بالله ما خرجت التماس دنيا، بالله ما خرجت إلا حبًا لله ولرسوله (^١)؟\nوالمحبة على قول عائشة ﴿أَنْ لَا يُشْرِكْنَ بِاللهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ﴾ الآية [الممتحنة: ١٢].\nومعنى ﴿يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ﴾ [الممتحنة: ١٢]: لا يأتين بولد ليس من أزواجهن فينسبنه إليهم (^٢)، وقيل: ما كان من جنسه أو قبله، أو أكلِ حرامٍ، وقيل: بين أيديهن: ألسنهن، وبين أرجلهن: فروجهن. وقيل: هو توكيد مثل ﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ [الشورى: ٣٠].\nوقوله: (﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ [الممتحنة: ١٢] قيل: هذا في النوح، وقيل: لا يخلون بغير ذي محرم (^٣)، وقيل: في كل حق معروف لله تعالى.\nوقوله: (﴿لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠] قيل: يعني: المسلمين وكفار مكة إنما أنزلت في قوم من الكفار، وبين الله تعالى ذلك بقوله: ﴿وَالمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الكِتَابَ مِنْ قَبْلِكُمْ﴾ [المائدة: ٥]، ولا شك أن الشروط الجائزة في الإسلام والأحكام هي الشروط الموافقة لكتاب الله وسنة رسوله، وشروط المبايعة هي شروط التزام الفرائض، والنصيحة\n_________\n(^١) \"شرح مشكل الآثار\" ١٢/ ٢١٨ - ٢١٩، \"المعجم الكبير\" ١٢/ ١٢٧ (١٢٦٦٨).\n(^٢) قاله ابن عباس انظر: \"تفسير الطبري\" ١٢/ ٧٤ (٣٤٠٠٥).\n(^٣) رواه الطبري في \"تفسيره\" ١٢/ ٧٤ (٣٤٠١٥) عن قتادة.","vol":"17","page":102},{"text":"للمؤمنين، وما في آية الممتحنة مما ألزمه الله -﷿- المؤمنات في الآية: ﴿وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ﴾ إلى آخر الآية.\nواختلف العلماء في صلح المشركين على أن يرد إليهم من جاء منهم مسلمًا:\nفقال قوم: لا يجوز هذا. وهو منسوخ -وقد سلف- لقوله - ﵇ -: \"أنا بريء من كل مسلم أقام مع مشرك في دار الحرب لا تتراءى ناراهما\" (^١)\nقالوا: فهذا ناسخ لرد المسلمين إلى المشركين إذا كان النبي - ﷺ - قد برئ ممن أقام معهم في دار الحرب. وأجمع المسلمون أن هجرةَ دارِ الحرب فريضة على الرجال والنساء، وذلك الذي بقي من فرض الهجرة. هذا قول الكوفيين وقول أصحاب مالك.\nوذكر ابن حبيب، عن ابن الماجشون قال: إذا اشترط أهل الحرب في الرد رد من أسلم منهم لم ينبغ أن يعطوا ذلك. فإن جهل معظمهم ذلك لم يوف لهم الشرط؛ لأنه خلاف سنة الإمام وفيه إباحة حرمته.\nوقال الشافعي: هذا الحكم في الرجال غير منسوخ، وليس لأحد هذا العهد إلا للخليفة، أو لرجل غيره ممن عهده غير الخليفة فهو مردود، وقد أسلفنا ذلك أيضًا، وقول الشافعي: وهذا الحكم في الرجال غير منسوخ، يدل أن مذهبه في النساء منسوخ، وحجته في حديث مروان والمسور قوله: وكانت أم كلثوم بنت عقبة بن أبي معيط ممن خرج إلى رسول الله - ﷺ -، فجاء أهلها إلى رسول الله - ﷺ - يسألونه أن يرجعها إليهم، فلم يرجعها لما أنزل فيهن، ورد أبا جندل.\n_________\n(^١) سبق تخريجه.","vol":"17","page":103},{"text":"وذكر معمر، عن الزهري قال: نزلت الآية على رسول الله وهو بأسفل الحديبية، وكان صالحهم على أن من آتاه منهم رده إليهم، فلما جاء النساء نزلت عليه الآية وأمره أن يرد الصداق إلى أزواجهن (^١). فحكم - ﵇ - في النساء بحكم الله في القرآن، وبين المعنى في ذلك بقوله تعالى ﴿لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠]، فأخبر تعالى أن وطء المؤمنات حرام على الكفار؛ فلذلك لم يرد إليهم النساء، وقد روي في هذا الحديث ما يدل أن الشرط إنما وقع في صلح أهل مكة، أن يرد الرجال خاصة ولم يقع على النساء، وهو قول سهيل: (وعلى أن لا يأتيك منا رجل إلا رددته إلينا) فلم يدخل في ذلك النساء، ذكره البخاري في باب الشروط في الجهاد (^٢).\nوذكر ابن الطلاع، عن المفضل: أن يوم الحديبية جاءت سبيعة الأسلمية من مكة مسلمة فأقبل زوجها في طلبها، وقال: يا محمد، رد عليَّ امرأتي، فأنزل الله الآية. فلما استحلفها - ﵇ - رد على زوجها مهرها، والذي أنفق عليها، ولم يردها عليه.\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٦٦ (٣٣٩٧٢).\n(^٢) سيأتي برقم (٢٧٣١) كتاب: الشروط.","vol":"17","page":104},{"text":"<span data-type='title' id=toc-1953>٢ - باب إِذَا بَاعَ نَخْلًا قَدْ أُبِّرَتْ</span>\n٢٧١٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ بَاعَ نَخْلًا قَدْ أُبِّرَتْ فَثَمَرَتُهَا لِلْبَائِعِ إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ\". [انظر: ٢٢٠٣ - مسلم: ١٥٠٤ - فتح: ٥/ ٣١٣]\nذكر فيه حديث ابن عُمَرَ أَنَّ النبي - ﷺ - قالَ: \"مَنْ بَاعَ نَخْلًا قَدْ أُبِّرَتْ فَثَمَرَتُهَا لِلْبَائِعِ إِلَّا أَنْ يَشْتَرِطَ المُبْتَاعُ\".\nوقد سلف في البيوع فراجعه (^١).\n_________\n(^١) سلف برقم (٢٢٠٣) باب: من باع نخلًا قد أبرت.","vol":"17","page":105},{"text":"<span data-type='title' id=toc-1954>٣ - باب الشُّرُوطِ فِي البَيْعِ</span>\n٢٧١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ ﵂ أَخْبَرَتْهُ أَنَّ بَرِيرَةَ جَاءَتْ عَائِشَةَ تَسْتَعِينُهَا فِي كِتَابَتِهَا، وَلَمْ تَكُنْ قَضَتْ مِنْ كِتَابَتِهَا شَيْئًا، قَالَتْ لَهَا عَائِشَةُ ارْجِعِي إِلَى أَهْلِكِ، فَإِنْ أَحَبُّوا أَنْ أَقْضِيَ عَنْكِ كِتَابَتَكِ، وَيَكُونَ وَلَاؤُكِ لِي فَعَلْتُ. فَذَكَرَتْ ذَلِكَ بَرِيرَةُ إِلَى أَهْلِهَا فَأَبَوْا وَقَالُوا: إِنْ شَاءَتْ أَنْ تَحْتَسِبَ عَلَيْكِ فَلْتَفْعَلْ، وَيَكُونَ لَنَا وَلَاؤُكِ. فَذَكَرَتْ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - فَقَالَ لَهَا: \"ابْتَاعِي فَأَعْتِقِي، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\".\nذكر فيه حديث عَائِشَة في قصة بريرة. وقد سلفت أيضًا في البيع وغيره (^١).\nوأسلفنا هناك حكايته عبد الصمد بن عبد الوارث في سؤال أبي حنيفة، وابن أبي ليلى، وابن شبرمة في البيع والشرط، واختلاف جوابه، وبيان مستندهم بإسنادنا إليهم.\nقال المهلب: وهذِه الثلاث فتاوى جائزة كلها في مواضعها، ولا يتعدى لكل واحدة منها ما وضع له، ولها أحكام مختلفة على حسب تأويل الأحاديث الثلاثة. وهؤلاء الفقهاء حملوا تأويلها على العموم وظنوا أن كل واحد من هذِه الأحاديث عامل في السنة كلها وليس كذلك، ولكل واحد موضع لا يتعداه (^٢). وقد سلف بيان وجوهها، ومذاهب العلماء فيها هناك.\n_________\n(^١) سلف برقم (٢١٦٨) باب: إذا اشترط شروطًا في البيع لا تحل.\n(^٢) \"شرح ابن بطال\" ٨/ ١٠٨.","vol":"17","page":106},{"text":"<span data-type='title' id=toc-1955>٤ - باب إِذَا اشْتَرَطَ البَائِعُ ظَهْرَ الدَّابَّةِ إِلَى مَكَانٍ مُسَمًّى، جَازَ</span>\n٢٧١٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ قَالَ: سَمِعْتُ عَامِرًا يَقُولُ: حَدَّثَنِي جَابِرٌ ﵁ أَنَّهُ كَانَ يَسِيرُ عَلَى جَمَلٍ لَهُ قَدْ أَعْيَا، فَمَرَّ النَّبِيُّ - ﷺ - فَضَرَبَهُ، فَدَعَا لَهُ، فَسَارَ بِسَيْرٍ لَيْسَ يَسِيرُ مِثْلَهُ ثُمَّ قَالَ: \"بِعْنِيهِ بِوَقِيَّةٍ\". قُلْتُ: لَا. ثُمَّ قَالَ: \"بِعْنِيهِ بِوَقِيَّةٍ\". فَبِعْتُهُ، فَاسْتَثْنَيْتُ حُمْلَانَهُ إِلَى أَهْلِي، فَلَمَّا قَدِمْنَا أَتَيْتُهُ بِالجَمَلِ، وَنَقَدَنِي ثَمَنَهُ، ثُمَّ انْصَرَفْتُ، فَأَرْسَلَ عَلَى إِثْرِي، قَالَ: \"مَا كُنْتُ لآخُذَ جَمَلَكَ، فَخُذْ جَمَلَكَ ذَلِكَ فَهْوَ مَالُكَ\". [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٥/ ٣١٤]\nقَالَ شُعْبَةُ، عَنْ مُغِيرَةَ، عَنْ عَامِرٍ، عَنْ جَابِرٍ: أَفْقَرَنِي رَسُولُ اللهِ - ﷺ - ظَهْرَهُ إِلَىَ المَدِينَةِ. وَقَالَ إِسْحَاقُ عَنْ جَرِيرٍ عَنْ مُغِيرَةَ: فَبِعْتُهُ عَلَى أَنَّ لِي فَقَارَ ظَهْرِهِ حَتَّى أَبْلُغَ المَدِينَةَ. وَقَالَ عَطَاءٌ وَغَيْرُهُ: \"لَكَ ظَهْرُهُ إِلَى المَدِينَةِ\"، وَقَالَ مُحَمَّدُ بْنُ المُنْكَدِرِ عَنْ جَابِرٍ: شَرَطَ ظَهْرَهُ إِلَى المَدِينَةِ. وَقَالَ زَيْدُ بْنُ أَسْلَمَ، عَنْ جَابِرٍ: \"وَلَكَ ظَهْرُهُ حَتَّى تَرْجِعَ\". وَقَالَ أَبُو الزُّبَيْرِ عَنْ جَابِرٍ: \"أَفْقَرْنَاكَ ظَهْرَهُ إِلَى المَدِينَةِ\". وَقَالَ الأَعْمَشُ، عَنْ سَالِمٍ عَنْ جَابِرٍ: \"تَبَلَّغْ عَلَيْهِ إِلَى أَهْلِكَ\". وَقَالَ عُبَيْدُ اللهِ، وَابْنُ إِسْحَاقَ، عَنْ وَهْبٍ عَنْ جَابِرٍ: اشْتَرَاهُ النَّبِيُّ - ﷺ - بِوَقِيَّةٍ. وَتَابَعَهُ زَيْدُ بْنُ أَسْلَمَ، عَنْ جَابِرٍ. وَقَالَ ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ وَغَيْرِهِ، عَنْ جَابِرٍ: \"أَخَذْتُهُ بِأَرْبَعَةِ دَنَانِيرَ\". وَهَذَا يَكُونُ وَقِيَّةً عَلَى حِسَابِ الدِّينَارِ بِعَشَرَةِ دَرَاهِمَ. وَلَمْ يُبَيِّنِ الثَّمَنَ مُغِيرَةُ عَنِ الشَّعْبِيِّ، عَنْ جَابِرٍ، وَابْنُ المُنْكَدِرِ وَأَبُو الزُّبَيْرِ، عَنْ جَابِرٍ. وَقَالَ الأَعْمَشُ، عَنْ سَالِمٍ، عَنْ جَابِرٍ: وَقِيَّةُ ذَهَبٍ. وَقَالَ أَبُو إِسْحَاقَ، عَنْ سَالِمٍ، عَنْ جَابِرٍ: بِمِائَتَيْ دِرْهَمٍ. وَقَالَ دَاوُدُ بْنُ قَيْسٍ، عَنْ عُبَيْدِ اللهِ بْنِ مِقْسَمٍ، عَنْ جَابِرٍ: اشْتَرَاهُ بِطَرِيقِ تَبُوكَ\n- أَحْسِبُهُ قَالَ: بِأَرْبَعِ أَوَاقٍ- وَقَالَ أَبُو نَضْرَةَ، عَنْ جَابِرٍ: اشْتَرَاهُ بِعِشْرِينَ دِينَارًا. وَقَوْلُ الشَّعْبِيِّ: بِوَقِيَّةٍ، أَكْثَرُ. الاِشْتِرَاطُ أَكْثَرُ وَأَصَحُّ عِنْدِي. قَالَهُ أَبُو عَبْدِ اللهِ.","vol":"17","page":107},{"text":"ذكر فيه حديث جَابِر في بيع الجمل بطرقه، وقد سلف (^١).\nوفيه: ضرب الدواب، ومراعاة رسول الله - ﷺ - أصحابه.\nوقوله: (\"بعنيه بوقية (^٢) \") المعروف: أوقية.\nوقوله: (قُلْتُ: لَا) قال ابن التين: ليس بمحفوظ إلا أن يريد لا أبيعكه، هو لك بغير ثمن.\nقلت: لا أدري ما وجه كونه ليس بمحفوظ، فإنه أولًا قال: لا، ثم لما كرر الطلب ثانيًا باعه.\nوقوله: (نَقَدَنِي ثَمَنَهُ) هو المراد بالرواية الأخرى أمر بلالًا فأعطاني ثمنه وزادني.\nوقوله: (فَأَرْسَلَ عَلَى إِثْرِي) هو: بكسر الهمزة، وسكون الثاء، وفتحها (^٣) مع فتح الثاء، وفي أخرى: فناداني. والمعنى سواء.\nوقوله: (\"هو لك\") فيه: جواز العطية، وإن لم يقل المعطى قبلت.\nوقوله: (أفقرني ظهره) أي: أعارني. مشتق من فقار الظهر، وفي رواية: شرط ظهره إلى المدينة، وأخرى: فاستثنيت حملانه إلى أهلي.\nوفيه: دلالة على جواز البيع والشرط، وعليه أصحاب مالك كلهم إلَّا علي بن زياد فإنه كرهه، وإن قرب الأمد.\nواختلاف الرواة في الثمن فيه، وهم من بعضهم وليس ذلك وهنا للحديث؛ لإجماعهم على البيع واشتراط الركوب. قاله الداودي.\n_________\n(^١) سلف برقم (٢٤٠٦) كتاب: الاستقراض، باب: الشفاعة في وضع الدين.\n(^٢) ورق بهامش الأصل: هي لغة.\n(^٣) تحتها في الأصل: أي: بفتح الهمزة.","vol":"17","page":108},{"text":"قال ابن التين: ولعله يريد: اجتماع أكثرهم قال: وقوله: (وقية ذهب). ليس لها أثر معروف.\nوروي عن مالك: أوقية الذهب: أربعة الدنانير. ويؤيده قوله في رواية عطاء وغيره: أربعة دنانير.\nوقوله في رواية سالم: وقية ذهب. وأوقية الفضة: أربعون درهمًا، وكذا قال المهلب: إنَّ اختلافهم في ثمن الجمل لا حاجة بنا إلى علم مقداره، والغرض فيه فعل العقد، وأنه كان مثمن، فلذلك لم يعتبر مقداره (^١).\nوقد اختلف العلماء في تأويل هذا الحديث لاختلاف ألفاظه فمرَّة رُوي بلفظ الهبة والإفقار، ومرَّة بلفظ الاستثناء والاشتراط، واختلاف اللفظ يوجب اختلاف المعاني عند الفقهاء، إلا أن البخاريَّ غلَّب لفظ الاشتراط، وقضى له على غيره بالصحة، حيث قال: الاشراط أكثر وأصح عندي. وممن قال بذلك من الفقهاء: الأوزاعي، وأحمد، وإسحاق، أبو ثور، ومحمد بن نصر المروزي.\nوأهل الحديث قالوا: لا بأس أن يبيع الرجل الدابة، ويشترط ظهرها إلى مكان معلوم، والبيع في ذلك جائز، والشرط ثابت، وقال مالك: إن كان الاشتراط للركوب إلى مكان قريب كاليوم واليومين والثلاثة فلا بأس بذلك، وإن كان بعيدًا، فلا ضير فيه على ظاهر حديث جابر أنه باع الجمل من رسول الله - ﷺ -، واستثنى ركوبه إلى المدينة، وكان بينه وبينها ثلاثة أيام.\nقال مالك: ولا بأس أن يشترط سُكنى الدار الأشهر والسنة.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١١٢.","vol":"17","page":109},{"text":"وقالت طائفة: إذا اشترط ركوب الدابة، أو خدمة العبد، أو سكنى الدار فالبيع فاسد. هذا قول الكوفيين، والشافعي، وقالوا: قد ورد حديث جابر بلفظ الإفقار والهبة، وهو أولى من حديث الاشتراط. قالوا: ولا يخلو شرط ركوب البائع أن يكون ركوبًا مستحقًّا من مال المشتري، فيكون البيع فاسدًا؛ لأنه شرط لنفسه ما قد ملكه المشتري، أو يكون استثناؤه الركوب أوجب بها الركوب في مال البائع. فهذا محال؛ لأن المشتري لم يملك المنافع بعد البيع من جهة البائع، وإنما ملكها؛ لأنها طرأت في ملكه، وكذلك سكنى الدار ونحوها، واحتج عليهم من خالفهم فقال: لا خلاف بيننا أنه لو باع نخلًا عليها ثمر قد أُبِّر وبقاها لنفسه أنه جائز، والثمرة تبقى على نخل المبتاع إلى وقت جدادها وقد باع النخل، واستثنى منفعة تلك الثمرة لنفسه، وجاز ذلك فكذلك في مسألتنا.\nوقد أجمعوا على جواز الغرر اليسير في البيوع، وقد أجازه رسول الله - ﷺ -.\nوروي عن عثمان أنه ابتاع دارًا، واشترط لنفسه سكناها مدةً معلومة (^١). وعثمان إمام فعل ذلك بين الصحابة، فلم ينكر أحد.\nفإن قالوا: إنه - ﵇ - نهى عن بيع وشرط؛ قيل: الذي نهى عن ذلك هو الذي جوَّز البيع والشرط في حديث جابر فدل أن الحديث مخصوص فإن من الشروط ما يجوز ومنها ما لا يجوز، وقد قال: \"المؤمنون على شروطهم\" (^٢).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٥٤٦ - ٥٤٧ (٢٣٠٠١).\n(^٢) سبق تخريجه.","vol":"17","page":110},{"text":"قال ابن المنذر: وحديث جابر مستغنى به عن قول كل أحد، وإنما نهى أن يستثني مجهولًا من معلوم، فأما إذا علم المستثنى فذلك جائز.\nومن خالف حديث جابر يستثني برأيه، فيما لا سنة فيه، كالدار يبيعها الرجل، وقد أكراها مدةً معلومة. أن سكناها للمكتري على المشتري إلى انقضاء المدة. فإذا جاز هذا، ولا سنة فيه، فالسنة الثابتة أولى أن يستن بها.\nقال المهلب: وممن روى: \"ظَهْرُهُ إِلَى المَدِينَةِ\" يدل على أنه تفضل عليه بركوبه إلى المدينة، ولم يكن من اشتراط جابر على رسول الله - ﷺ - في أصل البيع، ويؤكد ذلك رواية من روى (فأفقره ظَهْرَهُ إِلَى المَدِينَةِ). والإفقار: لا يكون إلا تفضلًا فتكون رواية من روى: (وشرط له ظهره إلى المدينة) شرط تفضل؛ لأن القصة كلها جرت على وجه التفضل من الشارع والرفق بجابر؛ لأنه وهبه الجمل بعد أن أعطاه ثمنه وزاده زيادة.\nوكيف يشترط عليه جابر ركوبه، وحين قال له النبي - ﷺ -: \"بعنيه\"، قال له جابر: هو لك يا رسول الله. فلم يقبله إلا بثمن رفقًا به (^١). كما سلف في الوكالة في باب: إذا وكل رجلًا أن يعطي شيئًا ولم يبين كم يعطي؟\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١١١ - ١١٢.","vol":"17","page":111},{"text":"<span data-type='title' id=toc-1956>٥ - باب الشُّرُوطِ فِي المُعَامَلَةِ</span>\n٢٧١٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَتِ الأَنْصَارُ لِلنَّبِيِّ - ﷺ -: اقْسِمْ بَيْنَنَا وَبَيْنَ إِخْوَانِنَا النَّخِيلَ. قَالَ: \"لَا\". فَقَالَ: تَكْفُونَا المَئُونَةَ وَنُشْرِكُكُمْ فِي الثَّمَرَةِ. قَالُوا: سَمِعْنَا وَأَطَعْنَا. [انظر: ٢٣٢٥ - فتح: ٥/ ٣٢٢]\n\n٢٧٢٠ - حَدَّثَنَا مُوسَى، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: أَعْطَى رَسُولُ اللهِ - ﷺ - خَيْبَرَ اليَهُودَ أَنْ يَعْمَلُوهَا وَيَزْرَعُوهَا، وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا. [انظر: ٢٢٨٥ - مسلم: ١٥٥١ - فتح: ٥/ ٣٢٢]\nذكر فيه حديث أَبِي هُرَيْرَةَ قَالَ: قَالَتِ الأَنْصَارُ لِلنَّبِيِّ - ﷺ -: اقْسِمْ بَيْنَنَا وَبَيْنَ إِخْوَانِنَا النَّخِيلَ. قَالَ: \"لَا\". قَالَوا: تَكْفُونَا المؤنة وَنُشْرِكُكُمْ فِي الثَّمَرَةِ. قَالُوا: سَمِعْنَا وَأَطَعْنَا.\nوحديث ابن عمر: أَعْطَى رَسُولُ الله - ﷺ - خَيْبَرَ اليَهُودَ أَنْ يَعْمَلُوهَا ويزْرَعُوهَا، وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا.\nالشرح:\nتقدم قول الأنصار: (اقسم بيننا ..) إلى آخره. أنه اختلف فيه، هل هو من قول المهاجرين أو الأنصار؟ وكذلك قالوا: (سمعنا وأطعنا) فمَنْ قال (الأنصار) قال: تكفونا المؤنة؛ جعله حجة بجواز المساقاة.\nوتقدم تأويل الجمع بين القولين: أن الأنصار قالوا: (اقسم بيننا النخيل)؛ لأنهم أعطوهم نصيبًا منهم.\nفقال المهاجرون: (تَكْفُونَا المؤنة)؛ لأنهم لم يكن لهم معرفة بعمل النخيل.","vol":"17","page":112},{"text":"ومعنى قولهم: (نُشْرِكُكُمْ فِي الثَّمَرَةِ) أي: نشرككم في ثمرة نصيبها من النخيل الذي صار لنا بالعطية منكم، فصح منه الدليل على جواز المساقاة.\nويتفق القولان: أن تكفونا المؤنة من قول المهاجرين، ولا يؤخذ أنه من قول الأنصار من قول من يقول: فيه دلالة على المساقاة؛ لأن المهاجرين ملكوا الثمرة على ما سلف.\nوقال المهلب: أراد الأنصار مقاسمة المهاجرين للإخاء الذي آخى بينهما رسول الله - ﷺ -، فهذِه المعاملة هي المساقاة بعينها، وهي خارج عن معاني البيوع؛ لأنه لا يجوز بيع الثمار قبل بدو صلاحها، وجاز بيعها في المساقاة قبل أن تخلق وتظهر، وأما خروجها عن الإجارة فإنه لا يجوز الإجارة المجهولة. وفي المساقاة لا يعلم مقدار ما يخرج النخيلُ ومن الثمرة، وربما لا يخرج شيئًا، وإنما جازت المساقاة بالسنة فهي مخصوصة في نفسها لا تتعدى إلى غيرها مما يشبه معناها، فلا يجوز من الشروط في معاملاتهم إلا ما كان في كتاب الله أو سنة رسول الله - ﷺ - (^١) (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١١٣.\n(^٢) ورد في هامش الأصل: آخر ١٠ من ٨ وبه كمل ٨.\nورد في هامش الأصل: ثم بلغ في الخامس بعد الثمانين. كتبه مؤلفه.","vol":"17","page":113},{"text":"<span data-type='title' id=toc-1957>٦ - باب الشُّرُوطِ فِي المَهْرِ عِنْدَ عُقْدَةِ النِّكَاحِ</span>\nوَقَالَ عُمَرُ: إِنَّ مَقَاطِعَ الحُقُوقِ عِنْدَ الشُّرُوطِ، وَلَكَ مَا شَرَطْتَ. وَقَالَ المِسْوَرُ: سَمِعْتُ النَّبِيَّ - ﷺ - ذَكَرَ صِهْرًا لَهُ فَأَثْنَى عَلَيْهِ فِي مُصَاهَرَتِهِ فَأَحْسَنَ، قَالَ: \"حَدَّثَنِي وَصَدَقَنِي، وَوَعَدَنِي فَوَفَى لِي\".\n\n٢٧٢١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ ﵁ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَحَقُّ الشُّرُوطِ أَنْ تُوفُوا بِهِ مَا اسْتَحْلَلْتُمْ بِهِ الفُرُوجَ\". [٥١٥١ - مسلم: ١٤١٨ - فتح: ٥/ ٣٢٣]\nثم ذكر حديث عُقْبَةَ بْنِ عَامِرٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَحَقُّ الشُّرُوطِ أَنْ تُوفُوا بِهِ مَا اسْتَحْلَلْتُمْ بِهِ الفُرُوجَ\".\nالشرح:\nأثر عمر رواه ابن أبي شيبة، عن ابن عيينة، عن يزيد بن يزيد بن جابر، عن إسماعيل بن عبيد الله، عن عبد الرحمن بن غنم، عنه (^١).\nوتعليق المسور سلف في باب الأمر بإنجاز الوعد (^٢).\nوحديث عقبة أخرجه مسلم أيضًا (^٣).\nقال الترمذي: والعمل على حديث عقبة عند بعض أهل العلم من الصحابة؛ منهم عمر بن الخطاب قال: إذا تزوج الرجل امرأة وشرط لها ألا يخرجها من مصرها فليس له أن يخرجها، وبه يقول الشافعي،\n_________\n(^١) \"المصنف\" ٣/ ٤٨٩ (١٦٤٤٣).\n(^٢) سلف معلقًا قبل حديث (٢٦٨١) كتاب: الشهادات.\n(^٣) مسلم (١٤١٨) كتاب: النكاح، باب: الوفاء بالشروط في النكاح.","vol":"17","page":114},{"text":"وأحمد، وإسحاق. كذا حكاه الترمذي، عن الشافعي، وهو غريب، ومذهبه: أنه لا يلزمه الوفاء بذلك.\nوروي عن علي أنه قال: شرط الله قبل شرطها كأنه يرى للزوج أن يخرجها، وإن كانت اشترطت ألا يخرجها.\nوذهب بعض أهل العلم إلى هذا، وهو قول الثوري، وبعض أهل الكوفة (^١).\nوالمراد في حديث عقبة الشروط الجائزة، وقد قال: \"لا تشترط المرأة طلاق أختها\" كما سيأتي بعد (^٢).\nوقال ابن العربي في \"سراجه\": إذا وقع الشرط وجب الوفاء به، سواء كان معلقًا بيمين عليه أو لم يعلق بيمينه، واحتج بهذا لابن شهاب في قوله: من شرط لزوجته ألا يتزوج عليها ولا يتسرى، ولا يخرجها من بلدها أنه يوفي لها بذلك، وإن لم يكن فيه عهد.\nقال: ولم يزل العلماء يقضون بكل شرط قارن النكاح.\nومالك يقول: لا يقضي لها بذلك إلا أن يكون فيه شرط طلاق أو عتق فيمضي. ذكره ابن التين، وقال الطحاوي: المراد ما أوجبه الله للزوجات على أزواجهن من الصدقات وحسن المعاشرة والنفقة والكسوة، وما أشبه ذلك من حقوقها.\nوفي أبي داود (^٣) والنسائي (^٤) من حديث عمرو بن شعيب، عن أبيه، عن جده أن النبي - ﷺ - قال: \"أيما امرأة أنكحت على صداق أو حِبَاء\n_________\n(^١) الترمذي بعد حديث (١١٢٧).\n(^٢) سيأتي برقم (٢٧٢٣) باب: ما لا يجوز من الشروط في النكاح.\n(^٣) أبو داود (٢١٢٩).\n(^٤) النسائي ٦/ ١٢٠.","vol":"17","page":115},{"text":"أو عدة قبل عصمة النكاح فهو لها، وما كان بعد عصمة النكاح فهو لمن (أعطيه (^١» \" أراد أن المرأة المخطوبة إلى وليها قد يحبى وليها، أو يوعد بشيء ليكون عونًا للخاطب على تزوجه، فلا يطيب له شيء من ذلك، إذ كان إنما قصده إليه بذلك التزويج الملتمس منه فكانت المرأة أولى بذلك منه؛ لأن الذي يملك بتلك الخطبة بضعها لا ما سواه، فالغرض من ذلك البضع، والأسباب التي يلتمس بها الوصول إليه يملكه من يملك ذلك البضع، وهي المرأة دون من سواها، فجعله للمرأة دون الولي المخطوب إليه، وما كان من بعد عصمة النكاح فهو لمن (أعصمه) (^٢)؛ لأنه قد صار له سبب يحب أن يكرم عليه، فكان له ما أكرم به لذلك، ولم يكن له قبل النكاح سبب يستحق به الإكرام، فلم يطلب له ما أكرم به، وكان أولى به من أكرم به من أجله.\nوذهب الثوري ومالك إلى أن الرجل إذا نكح المرأة على أن لأبيها شيئًا اتفقا عليه سوى المهر أنّ ذلك كله للمرأة دون الأب.\nوروي عن طاوس، وعطاء، وقال أحمد: هو للأب، ولا يكون لغيره من الأولياء.\nوروي عن علي بن الحسين أنه زوج ابنته، واشترط لنفسه عشرة آلاف درهم يجعلها في الحج والمساكين. وقال الشافعي: لها مهر مثلها ولا شيء للولي.\n_________\n(^١) في الأصل: (أعصمه)، والمثبت من مصادر التخريج.\n(^٢) كذا في الأصل، وليراجع الحديث السابق.","vol":"17","page":116},{"text":"<span data-type='title' id=toc-1958>٧ - باب الشُّرُوطِ فِي المُزَارَعَةِ</span>\n٢٧٢٢ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: سَمِعْتُ حَنْظَلَةَ الزُّرَقِيَّ قَالَ: سَمِعْتُ رَافِعَ بْنَ خَدِيجٍ ﵁ يَقُولُ: كُنَّا أَكْثَرَ الأَنْصَارِ حَقْلًا، فَكُنَّا نُكْرِي الأَرْضَ، فَرُبَّمَا أَخْرَجَتْ هَذِهِ وَلَمْ تُخْرِجْ ذِهِ، فَنُهِينَا عَنْ ذَلِكَ، وَلَمْ نُنْهَ عَنِ الوَرِقِ. [انظر: ٢٢٨٦ - مسلم: ١٥٤٧ - فتح: ٥/ ٣٢٣]\nذكر فيه حديث رَافعِ بْنِ خَدِيجٍ: كُنَّا أَكْثَرَ الأَنْصَارِ حَقْلًا .. إلى آخره.\nوقد سلف واضحًا (^١)، والحقل بفتح الحاء: الزرع إذا بسقت، قبل أن يغلظ سوقه، قاله الليث.\n_________\n(^١) سلف برقم (٢٣٢٧) كتاب: المزارعة.","vol":"17","page":117},{"text":"<span data-type='title' id=toc-1959>٨ - باب مَا لَا يَجُوزُ مِنَ الشُّرُوطِ فِي النِّكَاحِ</span>\n٢٧٢٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَبِيعُ حَاضِرٌ لِبَادٍ، وَلَا تَنَاجَشُوا، وَلَا يَزِيدَنَّ عَلَى بَيْعِ أَخِيهِ، وَلَا يَخْطُبَنَّ عَلَى خِطْبَتِهِ، وَلَا تَسْأَلِ المَرْأَةُ طَلَاقَ أُخْتِهَا لِتَسْتَكْفِئَ إِنَاءَهَا\". [انظر: ٢١٤٠ - مسلم: ١٤١٣، ١٥١٥، ١٥٢٠ - فتح: ٥/ ٣٢٣]\nذكر فيه حديث أَبِي هُرَيْرَةَ: \"لَا يَبِيعُ حَاضِرٌ لِبَادٍ .. \" وفي آخره: \"وَلَا تَسْأَلِ المَرْأَةُ طَلَاقَ أخْتِهَا لِتَسْتَكْفِئَ إِنَاءَهَا\". وقد سلف في البيوع.\nومعنى (\"لا يزيدن على بيع أخيه\") هو معنى: لا يبيع على بيع أخيه. قال ابن فارس: أي: لا يشترِ على شراء أخيه (^١)، ومعناه عند مالك عند الركون، وقيل: معناه: ما لم يفترقا بالأبدان.\nوالخطبة بالكسر مصدر: خطبت المرأة خطبة، والمراد: بأختها ضرتها؛ لأنها أختها في الإسلام، ومثلها في الحكم لو كانت كافرة.\nو(\"لتستكفئ\") هو استفعال من كفأت الإناء إذا كببته وهو مهموز، وهو مثل لإمالة الضرة حق صاحبتها من زوجها إلى نفسها.\nوفي الطبراني من حديث سفيان، عن أبي إسحاق، عن أبي سلمة، عن أم سلمة قالت: قال رسول الله - ﷺ -: \"لا تسأل المرأة طلاق أختها لتلقي ما في صحفتها، فإنما رزقها على الله\" (^٢).\nقال ابن المنذر: النهي في هذا الحديث نهي تحريم لا تأديب. وهو كما قال.\n_________\n(^١) \"المجمل\" ١/ ١٤٠ مادة (بيع).\n(^٢) \"المعجم الكبير\" ٢٣/ ٢٥٣ (٥١٧).","vol":"17","page":118},{"text":"وقد سلف إيضاحه في باب لا يبيع على بيع أخيه واضحًا. والكراهة في سؤال المرأة طلاق أختها منصب إلى السبب الجالب للطلاق من سوء العشرة، وقلة الموافقة لا إلى نفس الطلاق.\nفقد أباح الله تعالى الطلاق، وقيل معناه أن تسأل الأجنبية طلاق زوجة الرجل، وأن ينكحها، ويصيّر إليها ما كان من نفقته ومعروفه، ونحو ذلك، وقيل: الإكفاء هنا كناية عن الجماع، والرغبة في كثرة الولد. والأولى أنه مثل لإمالة الضرة حق صاحبتها من زوجها إلى نفسها.\nتنبيه:\nقوله في الترجمة: (مَا لَا يَجُوزُ مِنَ الشُّرُوطِ) أراد ما لا يجوز فعله.\nوأما لو ترك هذا للزم ذلك، وكان الأمر كما فعلاه إما أن يرد أمرها إليها أم يجعلها طالقًا بنفس نكاح الثانية، وكل ذلك يلزم. قاله ابن التين وفي \"المدونة\": لا حد لما يفسد النكاح من الشروط (^١).\nقال بعضهم: ليس لها حد، ولكن حصرها كل شرط يترك فعلًا لو لم يشترط لكان في المسلم واجبًا مثل أن يشترط ألا نفقة لها ولا يطأها فهذا يفسد النكاح، وكل شرط يترك فعلًا لو لم يشترط لكان في الحكم مباحًا فلا يفسد النكاح مثل: شرط ألا يتزوج عليها، أو لا يخرجها عن بلدها.\n_________\n(^١) \"المدونة الكبرى\" ٢/ ١٦٠.","vol":"17","page":119},{"text":"<span data-type='title' id=toc-1960>٩ - باب الشُّرُوطِ الَّتِي لَا تَحِلُّ فِي الحُدُودِ</span>\n٢٧٢٤ و٢٧٢٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ ﵃ أَنَّهُمَا قَالَا: إِنَّ رَجُلًا مِنَ الأَعْرَابِ أَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَنْشُدُكَ اللهَ إِلَّا قَضَيْتَ لِي بِكِتَابِ اللهِ. فَقَالَ الخَصْمُ الآخَرُ -وَهْوَ أَفْقَهُ مِنْهُ- نَعَمْ فَاقْضِ بَيْنَنَا بِكِتَابِ اللهِ، وَائْذَنْ لِي. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"قُلْ\". قَالَ إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا، فَزَنَى بِامْرَأَتِهِ، وَإِنِّي أُخْبِرْتُ أَنَّ عَلَى ابْنِي الرَّجْمَ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَوَلِيدَةٍ، فَسَأَلْتُ أَهْلَ العِلْمِ فَأَخْبَرُونِي أَنَّمَا عَلَى ابْنِي جَلْدُ مِائَةٍ، وَتَغْرِيبُ عَامٍ وَأَنَّ عَلَى امْرَأَةِ هَذَا الرَّجْمَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"وَالَّذِي نَفْسِي بِيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، الوَلِيدَةُ وَالغَنَمُ رَدٌّ، وَعَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، اغْدُ يَا أُنَيْسُ إِلَى امْرَأَةِ هَذَا فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا\". قَالَ: فَغَدَا عَلَيْهَا فَاعْتَرَفَتْ، فَأَمَرَ بِهَا رَسُولُ اللهِ - ﷺ فَرُجِمَتْ. [انظر: ٢٣١٤، ٢٣١٥ - مسلم: ١٦٩٧، ١٦٩٨ - فتح: ٥/ ٣٢٣]\nذكر فيه حديث أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ في حديث العسيف السالف قريبًا (^١)، ويأتي في الرجم أيضًا (^٢)، وفيه: \"أما غنمك، وجاريتك فرد عليك\".\nوقوله: (فقال الخصم الآخر وهو أفقه منه): هو من كلام أحد الراويين، وإنما أراد أفهم منه. وكأن الرجل علم أن ذلك لا يجوز فكان أحسن إيرادًا للقصة.\nقال المهلب: كل شرط وقع في رفع حد من حدود الله، فلا يجوز منه شيء، ولا يجوز فيه صلح ولا فدية، وذلك مردود كله (^٣).\n_________\n(^١) سلف برقم (٢٦٩٥) كتاب: الصلح، باب: إذا اصطلحوا على صلح ..\n(^٢) سيأتي برقم (٦٨٢٧) كتاب: الحدود، باب: الاعتراف بالزنا.\n(^٣) \"شرح ابن بطال\" ٨/ ١١٤.","vol":"17","page":120},{"text":"<span data-type='title' id=toc-1961>١٠ - باب مَا يَجُوزُ مِنْ شُرُوطِ المُكَاتَبِ إِذَا رَضِيَ بِالبَيْعِ عَلَى أَنْ يُعْتَقَ</span>\n٢٧٢٦ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ الوَاحِدِ بْنُ أَيْمَنَ المَكِّيُّ، عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى عَائِشَةَ ﵂ قَالَتْ: دَخَلَتْ عَلَيَّ بَرِيرَةُ وَهْيَ مُكَاتَبَةٌ، فَقَالَتْ يَا أُمَّ المُؤْمِنِينَ اشْتَرِينِي فَإِنَّ أَهْلِي يَبِيعُونِي فَأَعْتِقِينِي. قَالَتْ نَعَمْ. قَالَتْ: إِنَّ أَهْلِي لَا يَبِيعُونِي حَتَّى يَشْتَرِطُوا وَلَائِي. قَالَتْ لَا حَاجَةَ لِي فِيكِ. فَسَمِعَ ذَلِكَ النَّبِيُّ - ﷺ - أَوْ بَلَغَهُ، فَقَالَ: \"مَا شَأْنُ بَرِيرَةَ؟ \" فَقَالَ: \"اشْتَرِيهَا فَأَعْتِقِيهَا وَلْيَشْتَرِطُوا مَا شَاءُوا\". قَالَتْ: فَاشْتَرَيْتُهَا فَأَعْتَقْتُهَا، وَاشْتَرَطَ أَهْلُهَا وَلَاءَهَا، فَقَالَ النَّبِيُّ - ﷺ -: \"الوَلَاءُ لِمَنْ أَعْتَقَ، وَإِنِ اشْتَرَطُوا مِائَةَ شَرْطٍ\". [انظر: ٤٥٦ - مسلم: ٣/ ٢٥١ - فتح: ٥/ ٣٢٤]\nذكر فيه حديث عَائِشَةَ في قصة بريرة وأنه - ﵇ - قال لعائشة: \"اشتريها فأعتقيها\"، وقال: \"الولاء لمن أعتق\".\nوترجم له أيضًا فيما يأتي باب المكاتب، وما لا يحل من الشروط التي تخالف كتاب الله (^١)، وقد سلف ما فيه في الكتابة قريبًا (^٢) وغيره أيضًا.\nوقول بريرة: (إِنَّ أَهْلِي يَبِيعُونِي) قال الداودي: ليس أرى هذا محفوظًا؛ لأن أكثر الروايات (جاءت تستعينها).\nوقوله: (\"وَلْيَشْتَرِطُوا مَا شَاءُوا\": وَاشْتَرَطَ أَهْلُهَا) هذا تفسير يرد تأويل أن (لهم) بمعنى (عليهم).\nقال الداودي: وذلك مستحيل أن يؤثر في الشروط بالمشكلات.\n_________\n(^١) سيأتي برقم (٢٧٣٥).\n(^٢) سلف برقم (٢٥٦١) كتاب: المكاتب، باب: ما يجوز من شروط المكاتب.","vol":"17","page":121},{"text":"<span data-type='title' id=toc-1962>١١ - باب الشُّرُوطِ فِي الطَّلَاقِ</span>\nوَقَالَ ابْنُ المُسَيَّبِ وَالحَسَنُ وَعَطَاءٌ: إِنْ بَدَأَ بِالطَّلَاقِ أَوْ أَخَّرَ فَهُوَ أَحَقُّ بِشَرْطِهِ.\n\n٢٧٢٧ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ التَّلَقِّي، وَأَنْ يَبْتَاعَ المُهَاجِرُ لِلأَعْرَابِيِّ، وَأَنْ تَشْتَرِطَ المَرْأَةُ طَلَاقَ أُخْتِهَا، وَأَنْ يَسْتَامَ الرَّجُلُ عَلَى سَوْمِ أَخِيهِ، وَنَهَى عَنِ النَّجْشِ، وَعَنِ التَّصْرِيَةِ. تَابَعَهُ مُعَاذٌ وَعَبْدُ الصَّمَدِ عَنْ شُعْبَةَ. وَقَالَ غُنْدَرٌ وَعَبْدُ الرَّحْمَنِ: نُهِيَ. وَقَالَ آدَمُ: نُهِينَا. وَقَالَ النَّضْرُ، وَحَجَّاجُ بْنُ مِنْهَالٍ: نَهَى. [انظر: ٢١٤٠ - مسلم: ١٤١٣، ١٥١٥ - فتح: ٥/ ٣٢٤]\nوقال ابن المسيب والحسن وعطاء: إن بدأ بالطلاق أو أخر فهو أحق بشرطه.\nثم ذكر حديث أَبِي هُرَيْرَةَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ التَّلَقِّي، وفيه: وَأَنْ تَشْتَرِطَ المَرْأَةُ طَلَاقَ أُخْتِهَا.\n(تابعه- يعني: تابع ابنَ عرعرةَ معاذٌ وعبدُ الصمد، عن شعبة. وقال غندر وعبد الرحمن: نُهي، وقال آدم: نهينا، وقال النضر وحجاج بن منهال: نهى.\nأسند النسائي (^١) منها متابعة حجاج فقال: حدثنا عبد الله (بن) (^٢) محمد، عن حجاج.\n_________\n(^١) \"سنن النسائي\" ٧/ ٢٥٥.\n(^٢) في الأصل (عبد الله ومحمد) والصواب ما أثبتناه من \"سنن النسائي\" ومن \"تحفة الأشراف\" ١٠/ ٨٥ (١٣٤١١).","vol":"17","page":122},{"text":"والآثار السالفة: قال ابن أبي شيبة: أخبرنا عباد بن العوام، عن سعيد، عن قتادة، عن سعيد بن المسيب والحسن في الرجل يحلف بالطلاق، فيبدأ به قالا: له ثنياه قدم الطلاق أو أخر (^١).\nوحدثنا هشيم: حدثنا يونس، عن الحسن وإسماعيل بن سالم، عن الشعبي قالا: إذا قدم الطلاق أو آخره فهو سواء إذا وصله بكلامه (^٢).\nومعنى قول ابن المسيب وغيره: أن يقول: أنت طالق إن دخلت الدار، أو إن دخلت الدار فأنت طالق. فالطلاق يلزمه عند جماعة الفقهاء.\nقال تعالى ﴿لَتَدْخُلُنَّ المَسْجِدَ الحَرَامَ إِنْ شَاءَ اللهُ آمِنِينَ﴾ [الفتح: ٢٧].\nوإنما يُروى الخلاف في ذلك عن شريح وإبراهيم قالا: إذا بدأ بالطلاق قبل يمينه فإنه يلزمه الطلاق، وإن برت يمينه (^٣)، وإن بدأ باليمين قبل الطلاق فإنه لا يلزمه الطلاق إذا بدأ، وخالف بعضهم في قوله: إن بدأ بالطلاق لزمه ولم ينفعه الشرط. حكاه ابن التين قال: وقد اختلف إذا قال: أنت طالق ثلاثًا أنت طالق ثلاثًا إن دخلت الدار؛ هل يعد بادئًا؟ وهذا لطول ما بينهما بخلاف الأول.\nولو أراد أن المشيئة بالله تؤثر في رفع الطلاق، فهو قول أبي حنيفة والشافعي خلافًا لمالك.\nوالشروط في الطلاق كالشروط في النكاح؛ فمنهم من كرهها، ومنهم من أجازها إذا وقعت يمين، وسيأتي بسطه في النكاح إن شاء الله.\n_________\n(^١) \"المصنف\" ٤/ ٨٤ (١٨٠١٢).\n(^٢) السابق ٤/ ٨٣ (١٨٠١١).\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٨٣ (١٨٠١٠).","vol":"17","page":123},{"text":"وفي قوله: (\"لا تشترط المرأة طلاق أختها\") حجة لمن أجاز الشروط المكروهة؛ لأنه لو لم تكن هذِه الشروط عاملة إذا وقعت لم يكن لنهيه عن اشتراط طلاق أختها معنى، ولكان اشتراطها ذلك اشتراطٍ.\nفكذلك ما شابه ذلك من الشروط، وإن كانت مكروهة فهي لازمة، لقوله - ﵇ -: \"إن أحق الشروط أن يوفى بها ما استحللتم به الفروج\" (^١).\nوقوله: (وَأَنْ يَبْتَاعَ المُهَاجِرُ لِلأَعْرَابِيِّ) فيه: بيان أن النهي في بيع الحاضر للبادي يتناول الشراء.\nوقوله: (وَعَنِ التَّصْرِيَةِ) سلف بيانها، وهل هي من صرى يصري أو من صرَّ يصر فهي تصرورة، ولا يكون إلا من الأول كالتزكية.\n_________\n(^١) سلف قريبًا (٢٧٢١) باب: الشروط في المهر.","vol":"17","page":124},{"text":"<span data-type='title' id=toc-1963>١٢ - باب الشُّرُوطِ مَعَ النَّاسِ بِالقَوْلِ</span>\n٢٧٢٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُ قَالَ: أَخْبَرَنِي يَعْلَى بْنُ مُسْلِمٍ، وَعَمْرُو بْنُ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ -يَزِيدُ أَحَدُهُمَا عَلَى صَاحِبِهِ، وَغَيْرُهُمَا قَدْ سَمِعْتُهُ يُحَدِّثُهُ عَنْ سَعِيدِ بْنِ جُبَيْرٍ- قَالَ: إِنَّا لَعِنْدَ ابْنِ عَبَّاسٍ ﵄ قَالَ: حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مُوسَى رَسُولُ اللهِ\" فَذَكَرَ الحَدِيثَ. ﴿قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِىَ صَبْرًا (٧٢)﴾ [الكهف: ٧٢] كَانَتِ الأُولَى نِسْيَانًا، وَالوُسْطَى شَرْطًا، وَالثَّالِثَةُ عَمْدًا ﴿قَالَ لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًا (٧٣)﴾ [الكهف: ٧٣]. ﴿لَقِيَا غُلَامًا فَقَتَلَهُ﴾ [الكهف: ٧٤] ﴿فَانْطَلَقَا﴾ ﴿فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ﴾ [الكهف: ٧٤]. قَرَأَهَا ابْنُ عَبَّاسٍ: أَمَامَهُمْ مَلِكٌ. [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح: ٥/ ٣٢٦]\nذكر فيه حديث ابن عَبَّاسٍ، عن أُبَيِّ بْنِ كَعْبٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مُوسَى رَسُولُ اللهِ\" فَذَكَرَ الحَدِيثَ. ﴿قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥)﴾ [الكهف: ٧٥] كَانَتِ الأُولَى نِسْيَانًا، وَالوُسْطَى شَرْطًا، وَالثَّالِثَةُ عَمْدًا. ﴿قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا (٧٣)﴾. ﴿لَقِيَا غُلَامًا فَقَتَلَهُ﴾ ﴿فَانْطَلَقَا﴾ ﴿فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ﴾. قَرَأَهَا ابن عَبَّاسٍ: (أَمَامَهُمْ مَلِكٌ).\nهذا الحديث رواه الإسماعيلي بقصة في أوله من حديث هشام، عن ابن جريج: إنا لعند ابن عباس إذ قال: سلوني. قال ابن جبير قلت: جعلني الله فداك، بالكوفة قاص يقال له: نوف يزعم أنه ليس بموسى\nبني إسرائيل، أما عمرو فقال: كذب عدو الله، وأما يعلى فقال: حدثني أبي .. فساقه.","vol":"17","page":125},{"text":"أراد البخاري بهذا الباب -والله أعلم- ليدل على أن ما يقع من الناس في محاوراتهم مما يكثر وقوعه بينهم، فإن الشرط بالقول يغني في ذلك بالكتاب والإشهاد عليه.\nألا ترى أن موسى لم يُشهد أحدًا على نفسه حين قال: ﴿سَتَجِدُنِي إِنْ شَاءَ اللهُ صَابِرًا﴾ [الكهف: ٦٩]، وكذلك الخضر حين شرط على موسى أن لا يسأله عن شيء حتى يحدث له منه ذكرًا، لم يكتب بذلك كتابًا، ولا أشهد شهودًا.\nوإنما يجب الإشهاد والكتاب في الشروط التي يعم المسلمين نفعها، ويخاف أن يكون في انتقاضها والرجوع فيها جرم وفساد، وكذا ما في معناها مما يخص بعض الناس، فاحتيج فيها إلى الكتاب والإشهاد خوف ذلك، ألا ترى أن سيد الأمة كتب الصلح مع سهيل بن عمرو وأهل مكة؛ ليكون حاجزًا للمشركين من النقض والرجوع في شيء من الصلح، وشاهدًا عليهم إن همُّوا بذلك.\nوفيه: أن النسيان لا يؤاخذ به، ووجوب الرفق بالعلماء، وأن لا يهجم عليهم بالسؤال عن معاني أقوالهم في كل وقت إلا عند انبساط نفوسهم، وانشراح صدورهم لا سيما إذا شرط ذلك العالم على المتعلم.\nوفيه: أنه يجوز سؤال العالم عن معاني أقواله وأفعاله؛ لأن موسى سأل الخضر عن معنى قتل الغلام، وخرق السفينة، وإقامة الجدار، فأخبره بعلل أفعاله، ووجه الحكمة فيها، وإنما كان شرطه ألا يسأل عن شيء حتى يحدث له منه ذكرًا -والله أعلم- أنه أراد أن يتأدب عليه في تعلمه، ويأخذ عفوه فيه حتى ينشط إلى الشرح والتفسير، ففي","vol":"17","page":126},{"text":"إخباره بتأويل ذلك دليل على أن أفعال الأنبياء وأقوالهم ينبغي أن تعرف معانيها، ووجه ما صنعت له، لمعنى قوله: ﴿إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا﴾ [الكهف: ٦٧] أي: إنك سترى ما ظاهره منكر، ولا تصبر عليه؛ لأن الأنبياء والصالحين لا يصبرون على ذلك.\nوقوله: (وكَانَتِ الوُسْطَى شَرْطًا) يريد ﴿إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي﴾ [الكهف: ٧٦] وقوله: ﴿وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا﴾ [الكهف: ٧٣] أي: لا تلحق بي عسرًا من رهقه الشيء إذا غشيه، وقيل: لا تعجلني، وقيل: لا تضيق علي و[تشدد] (^١).\nوقوله تعالى: ﴿يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٧] أي: يسقط بسرعة، وروي: (ينقاص) بصاد غير معجمة (^٢)، وقرأه ابن عباس: (أمامهم) (^٣) وقرأه الجماعة ﴿وَرَاءَهُمْ﴾ قيل: المعنى واحد، وقيل: هو بمعنى: خلف على بابه، كأنه على طريقهم إذا رجعوا، والأول أولى لتفسيره في قراءة ابن عباس، واللغة تجوزه؛ لأن ما يوارى عنك فهو وراء، وإن كان أمامك، وقد اختلف فيه: هل هو من الأضداد؟ فقال أبو عبيدة وقطرب والأزهري وابن فارس، وغيرهم: نعم (^٤).\nوقال الفراء (^٥) وأحمد بن يحيى: أمام ضد وراء، دائمًا يكون من الأضداد في الأماكن، والأوقات، يقول الرجل: إذا وعد وعدًا في\n_________\n(^١) غير واضحة بالأصل، وأثبتناها من \"تفسير ابن كثير\" ٩/ ١٧٣.\n(^٢) انظر: \"مختصر شواذ القرآن\" ص (٨٤).\n(^٣) \"تفسير الطبري\" ٨/ ٢٦٤ (٢٣٢٤١).\n(^٤) انظر: \"الأضداد\" للأنباري ص ٦٨، \"تهذيب اللغة\" ٤/ ٣٨٧٨، \"مجمل اللغة\" ٤/ ٩٢٣.\n(^٥) انظر: \"معاني القرآن\" ٢/ ١٥٧.","vol":"17","page":127},{"text":"رجب لرمضان، ثم قال: من ورائك شعبان يجوز وإن كان أمامهم؛ لأنه يخلفه إلى وقت وعده، وكذلك وراءهم ملك يجوز؛ لأنه يكون أمامهم، وطلبهم خلفه فهو من وراء مطلبهم.","vol":"17","page":128},{"text":"<span data-type='title' id=toc-1964>١٣ - باب الشُّرُوطِ فِي الوَلَاءِ</span>\n٢٧٢٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ جَاءَتْنِي بَرِيرَةُ فَقَالَتْ: كَاتَبْتُ أَهْلِي عَلَى تِسْعِ أَوَاقٍ، فِي كُلِّ عَامٍ أُوقِيَّةٌ، فَأَعِينِينِي. فَقَالَتْ: إِنْ أَحَبُّوا أَنْ أَعُدَّهَا لَهُمْ، وَيَكُونَ وَلَاؤُكِ لِي فَعَلْتُ. فَذَهَبَتْ بَرِيرَةُ إِلَى أَهْلِهَا، فَقَالَتْ لَهُمْ، فَأَبَوْا عَلَيْهَا، فَجَاءَتْ مِنْ عِنْدِهِمْ وَرَسُولُ اللهِ - ﷺ - جَالِسٌ، فَقَالَتْ: إِنِّي قَدْ عَرَضْتُ ذَلِكَ عَلَيْهِمْ فَأَبَوْا إِلَّا أَنْ يَكُونَ الوَلَاءُ لَهُمْ. فَسَمِعَ النَّبِيُّ - ﷺ - فَأَخْبَرَتْ عَائِشَةُ النَّبِيَّ - ﷺ -، فَقَالَ: \"خُذِيهَا وَاشْتَرِطِي لَهُمُ الوَلَاءَ، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". فَفَعَلَتْ عَائِشَةُ، ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - فِي النَّاسِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"مَا بَالُ رِجَالٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِي كِتَابِ اللهِ؟! مَا كَانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَابِ اللهِ فَهْوَ بَاطِلٌ، وَإِنْ كَانَ مِائَةَ شَرْطٍ، قَضَاءُ اللهِ أَحَقُّ، وَشَرْطُ اللهِ أَوْثَقُ، وَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\"] (^١). [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ٣٢٦]\n_________\n(^١) هذا الباب لم يذكره الشارح.","vol":"17","page":129},{"text":"<span data-type='title' id=toc-1965>١٤ - باب إِذَا اشْتَرَطَ فِي المُزَارَعَةِ: إِذَا شِئْتُ أَخْرَجْتُكَ</span>\n٢٧٣٠ - حَدَّثَنَا أَبُو أَحْمَدَ، حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى أَبُو غَسَّانَ الكِنَانِيُّ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: لَمَّا فَدَعَ أَهْلُ خَيْبَرَ عَبْدَ اللهِ بْنَ عُمَرَ، قَامَ عُمَرُ خَطِيبًا فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - كَانَ عَامَلَ يَهُودَ خَيْبَرَ عَلَى أَمْوَالِهِمْ، وَقَالَ: \"نُقِرُّكُمْ مَا أَقَرَّكُمُ اللهُ\". وَإِنَّ عَبْدَ اللهِ بْنَ عُمَرَ خَرَجَ إِلَى مَالِهِ هُنَاكَ فَعُدِيَ عَلَيْهِ مِنَ اللَّيْلِ، فَفُدِعَتْ يَدَاهُ وَرِجْلَاهُ، وَلَيْسَ لَنَا هُنَاكَ عَدُوٌّ غَيْرُهُمْ، هُمْ عَدُوُّنَا وَتُهَمَتُنَا، وَقَدْ رَأَيْتُ إِجْلَاءَهُمْ، فَلَمَّا أَجْمَعَ عُمَرُ عَلَى ذَلِكَ أَتَاهُ أَحَدُ بَنِي أَبِي الحُقَيْقِ، فَقَالَ: يَا أَمِيرَ المُؤْمِنِينَ، أَتُخْرِجُنَا وَقَدْ أَقَرَّنَا مُحَمَّدٌ - ﷺ - وَعَامَلَنَا عَلَى الأَمْوَالِ، وَشَرَطَ ذَلِكَ لَنَا؟! فَقَالَ عُمَرُ: أَظَنَنْتَ أَنِّي نَسِيتُ قَوْلَ رَسُولِ اللهِ - ﷺ -: \"كَيْفَ بِكَ إِذَا أُخْرِجْتَ مِنْ خَيْبَرَ تَعْدُو بِكَ قَلُوصُكَ، لَيْلَةً بَعْدَ لَيْلَةٍ\"؟!. فَقَالَ: كَانَتْ هَذِهِ هُزَيْلَةً مِنْ أَبِي القَاسِمِ. قَالَ: كَذَبْتَ يَا عَدُوَّ اللهِ. فَأَجْلَاهُمْ عُمَرُ، وَأَعْطَاهُمْ قِيمَةَ مَا كَانَ لَهُمْ مِنَ الثَّمَرِ مَالًا وَإِبِلًا وَعُرُوضًا، مِنْ أَقْتَابٍ وَحِبَالٍ وَغَيْرِ ذَلِكَ.\nرَوَاهُ حَمَّادُ بْنُ سَلَمَةَ، عَنْ عُبَيْدِ، اللهِ أَحْسِبُهُ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - اخْتَصَرَهُ. [فتح: ٣٢٧]\nذكر فيه حديث مَالِكٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ: لَمَّا فَدَعَ أَهْلُ خَيْبَرَ عَبْدَ اللهِ بْنَ عُمَرَ، قَامَ عُمَرُ خَطِيبًا فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - كان عَامَلَ يَهُودَ خَيْبَرَ عَلَى أَمْوَالِهِمْ، وَقَالَ: \"نُقِرُّكمْ مَا أَقرَّكَمُ اللهُ\". ثم ساقه بطوله، ثم قال: رَوَاهُ حَمَّادُ بْنُ سَلَمَةَ، عَنْ عُبَيْدِ اللهِ، أَحْسِبُهُ عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنْ عُمَرَ، عَنِ رسول الله - ﷺ - اخْتَصرَهُ.\nهذا الحديث تقدم في كتاب المزارعة معناه في باب: إذا قال رب الأرض: أقرك ما أقرك الله (^١)، وهنا أتم، وما للعلماء فيه.\n_________\n(^١) سلف برقم (٢٣٣٨).","vol":"17","page":130},{"text":"وهذا الحديث يدل أن عمر إنما أخرجهم لعدوانهم على المسلمين ونصبهم الغوائل لهم اقتداءً به - ﵇ - في إجلائه بني النضير، وأمره لهم ببيع أرضهم حين أرادوا الغدر برسول الله - ﷺ -، وأن يلقوا عليه حجرًا مع أنه بلغه أن النبي - ﷺ - قال عند موته: \"لا يبقين دينان بأرض العرب\" ذكرها مالك في \"موطئه\" بأسانيد منقطعة (^١).\nوفي مسلم من حديث [عمر] (^٢): \"لأخرجن اليهود والنصارى من جزيرة العرب حتى لا أدع إلا مسلمًا\" (^٣).\nفرأى عمر إنفاذ وصية رسول الله - ﷺ - عندما بدا منهم من فدعهم لابنه، وخشي منهم أكثر من هذا.\nوقال الخطابي: اتهم عمر أهل خيبر بأنهم سحروا عبد الله (^٤)، وقال الصغاني: رموه من فوق بيت ففدعت قدمه.\nوقال صاحب \"المطالع\": في بعض تعاليق البخاري فدع يعني: كسر. والمعروف ما قاله أهل اللغة. وسيأتي أن ذلك وقع ليلًا، ولا يدرى فاعله.\nولأبي داود: كان رسول الله - ﷺ - عامل يهود خيبر على أنا نخرجهم إذا شئنا فمن كان له مال فليلحق به فإني مخرج يهود (^٥)، وفي \"الموطأ\" قال مالك: وقد أجلى عمر يهود خيبر وفدك، ثم ساق الثاني (^٦)، وفي كتب السير لما أثقل بأهل فدك ما فعل رسول الله - ﷺ - بأهل خيبر بعثوا إليه\n_________\n(^١) \"الموطأ\" ص ٥٥٦ (١٨).\n(^٢) في الأصل: (ابن عمر).\n(^٣) مسلم (١٧٦٧) كتاب: الجهاد والسير، باب: إخراج اليهود والنصارى من جزيرة العرب.\n(^٤) \"أعلام الحديث\" ٢/ ١٣٢٩.\n(^٥) أبو داود (٣٠٠٧).\n(^٦) \"الموطأ\" ص ٥٥٧ (١٩). وفيه: أجلى عمر يهود نجران وفدك.","vol":"17","page":131},{"text":"ليؤمنهم، ويتركوا الأموال فأجابهم إلى ذلك، وكانت مما لم توجف عليه الخيل ولا الركاب فلم تقسم لذلك. فوضعها رسول الله حيث أمره ربه.\nوحديث حماد ذكره الحُميدي بلفظ: قال حماد: أحسبه عن نافع، عن ابن عمر قال أتى رسول الله - ﷺ - أهل خيبر فقاتلهم حتى ألجأهم إلى قصورهم، وغلبهم على الأرض .. الحديث، وفيه: فلما كان زمن عمر غشوا المسلمين وألقوا ابن عمر من فوق بيت ففدعوا يديه ..\nالحديث (^١)، وكذا ذكره المزي (^٢).\nوالذي في البخاري ما سقناه، وكذا هو في المستخرجين واعلم أن البخاري روى هذا الحديث عن أبي أحمد، واختلف فيه على ثلاثة أقوال:\nأحدها: المراد بن حمويه بن منصور الهَمَذَاني النهاوندي، قتل سنة أربع وخمسين ومائتين عن أربع وخمسين سنة، كذا ذكره البيهقي في \"دلائله\" (^٣) وأبو مسعود وأبو نعيم الأصبهاني وابن السكن وأبو ذر\nالهروي.\nثانيها: محمد بن يوسف البيكندي، وقد أكثر البخاري الرواية عنه، وهو من أفراده، ولا يحضرني وفاته.\nقال الحاكم: أهل بخارى يزعمون أن أبا أحمد هذا هو محمد بن يوسف البيكندي.\n_________\n(^١) \"الجمع بين الصحيحين\" ١/ ١٢١ - ١٢٢ (٤٦).\n(^٢) \"تحفة الأشراف\" ٦/ ١٣٣ (٧٨٧٧) ولم يعزه المزي للبخاري وإنما لأبي داود، وعلق عليه ابن حجر في \"النكت الظراف\" فقال: علق البخاري في الشروط منه شيئًا.\n(^٣) \"دلائل النبوة\" ٤/ ٢٣٤ - ٢٣٥. قال: رواه البخاري في \"الصحيح\" عن أبي أحمد وهو مرار بن حمويه.","vol":"17","page":132},{"text":"قال أبو عبد الله: وقد حدثونا بهذا الحديث عن (محمد) (^١) بن هارون، حدثنا أبو أحمد مرار بن حمويه، حدثنا أبو غسان (^٢).\nثالثها: محمد بن عبد الوهاب ابن عم عبد الرحمن بن بشر بن الحكم بن حبيب بن مهران، مات سنة اثنتين وسبعين ومائتين.\nقال الحاكم: قرأت هذا الحديث أيضًا بخط شيخنا أبي عمرو المستملي، عن أبي أحمد محمد بن عبد الوهاب بن حبيب العبدي الفراء النيسابوري، عن أبي غسان (^٣). وذكره ابن حزم من رواية محمد بن يحيى الكناني عن أبي غسان (^٤).\nوزعم الهروي وعبد الغافر في \"مجمعه\" أن ابن عمر أرسله عمر إلى أهل خيبر ليقاسمهم الثمر ففُدع.\nإذا تقرر ذلك؛ فالكلام عليه من أوجه:\nأحدها: الفدع بفاء ثم دال مهملة ثم عين مهملة أيضًا ذكر بعد أنه فُدعت يداه ورجلاه.\nقال الأزهري في \"تهذيبه\" عن الليث: ميلٌ في المفاصل كلها كأن المفاصل قد زالت عن مواضعها وأكثر ما يكون في الأرساغ. قال: وكل ظليم أفدع؛ لأن في أصابعه اعوجاجًا.\nوقال النضر بن شميل: إنه في اليد أن تراه يعني: البعير يطأ على أم قِردَانِهِ فأشخص (صدر) (^٥) خفه، ولا يكون إلا في الرسغ. وقال غيره:\n_________\n(^١) كذا بالأصل، وفي \"المدخل إلى الصحيح\": (موسى).\n(^٢) \"المدخل إلى الصحيح\" ٤/ ٢٦٣.\n(^٣) السابق.\n(^٤) هكذا بالأصل، ومحمد بن يحيى الكناني هو أبو غسان.\n(^٥) في الأصل (شخص) والمثبت من \"تهذيب اللغة\".","vol":"17","page":133},{"text":"الفدع أن يصطك كعباه وتتباعد قدماه يمينًا وشمالًا. وقال ابن الأعرابي: الأفدع: الذي يمشي على ظهر، قدميه، وعن الأصمعي: هو الذي ارتفع أخمص رجله ارتفاعًا لو وطئ صاحبها على عصفور ما آذاه (^١).\nوقال ثابت في \"خلق الإنسان\": إذا زاغت القدم من أصلها من الكتب وطرف الساق فذاك الفدع، رجل أفدع وامرأة فدعاء، وقد فدع فدعا.\nوقال في \"المخصص\": هو عوج في المفاصل أو داء، وأكثر ما يكون في الرسغ فلا يستطاع بسطه. وعن ابن السكيت: الفدعة موضع الفدع (^٢).\nوقال القزاز وصاحب \"الجامع\" وابن دريد في \"الجمهرة\"، وأبو المعالي في \"المنتهى\": هو انقلاب الكف إلى إنسيها (^٣)، زاد القزاز وقيل: هو التْوِاء رسغ الفرس من قبل الوحش، وإقبال مركب الشظاة\nفي الجهة من وجنتها على ما يليها من رأس الشظاة من اليد الأخرى، ووطءٍ منه على وجنتي يديه جميعًا.\nوقال الخطابي: أصل الفدع في الرجل وهو زيغ ما بينها وبين عظم الساق، يقال: رجل أفدع إذا التوت رجله من ذلك الموضع قال: والكوع في اليدين هو (تعوج) (^٤) اليدين من قبل الكوع، وهو رأس الزند مما يلي الإبهام (^٥).\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٧٥٢ (فدع).\n(^٢) \"المخصص\" ١/ ١٤٩.\n(^٣) \"جمهرة اللغة\" ٢/ ٦٦٠.\n(^٤) في الأصل: (تثبج)، والمثبت من \"أعلام الحديث\".\n(^٥) \"أعلام الحديث\" ٢/ ١٣٣٠.","vol":"17","page":134},{"text":"وقال الجوهري: رجل أفدع بيِّن الفدع، وهو المعوج الرسغ من اليد والرجل فيكون منقلب الكف أو القدم إلى إنسيهما (^١).\nوقال ابن فارس: هو عوج في المفاصل كأنها زالت عن أماكنها قال: وقيل: إنه انقلاب الكف إلى إنسيهما. يقال: فدع بكسر الدال (^٢).\nوقال الداودي: فدعت رجلاه أي ضربت حتى أثر فيهما.\nثانيها: قوله: (عامل يهود خيبر على أموالهم) يعني: التي كانت لهم قبل أن يفيئها الله على المسلمين.\nقال الداودي عن مالك: كانت خيبر صلحًا، وإنما أخرجهم عمر؛ لقوله - ﵇ -: \"لا يبقين دينان بأرض العرب\" (^٣) والصحيح أن خيبر أخذت عنوة، وقد صالحهم على النصف لما تخوفوا أن يصنع بهم ما صنع.\nوالذي ذكره ابن عبد البر وغيره عن مالك الثاني (^٤) وهو قول جماعة من المؤرخين: البخاري ومسلم، وحكاه ابن سعد، عن بشير بن يسار (^٥)، وقاله غير واحد أيضًا.\nوقال بعضهم: فتح بعضها عنوة وبعضها صلحًا.\nوقوله: (\"نُقِرُّكُمْ مَا أَقَرَّكُمُ اللهُ\") أي: إذا أمرنا في حقكم بغير ذلك فعلناه كما قاله ابن الجوزي.\nوفيه: جواز العقد مشاهرة ومشافهة خلافًا للشافعي. واختلف أصحاب مالك: هل يلزمه واحد مما سمى أو لا يلزمه شيء؟\n_________\n(^١) \"الصحاح\" ٣/ ١٢٥٦ مادة (فدع).\n(^٢) \"المجمل\" ٣/ ٧١٤، مادة (فدع).\n(^٣) سبق تخريجه.\n(^٤) \"التمهيد\" ٦/ ٤٤٥.\n(^٥) \"الطبقات الكبرى\" ٢/ ١١٤.","vol":"17","page":135},{"text":"ويكون كل واحد منهما بالخيار كذا في \"المدونة\" والأول قول عبد الملك فإذا شرع في العمل في النخل لزمه سنة.\nوقوله: (هُمْ عَدُوُّنَا وَتُهَمَتُنَا)، أي: عدواتهم متحققة في صدورنا.\nوفيه: أن المسلمين لم يروا أن ذلك منهم نقض للعهد أو لعلهم لم يتمالئوا عليه.\nوفيه: أن أموال المسلمين كانت مقسومة.\nوالتهمة: أصلها الواو؛ لأنها من الوهم، وهي محركة الهاء، وضبطت في بعض النسخ بالسكون.\nوقوله: (وَقَدْ رَأَيْتُ إِجْلَاءَهُمْ) يقال: جلا القوم عن مواضعهم جلاءً، وأجليتهم أنا إجلاءً وجلوتهم (^١). قاله ابن فارس (^٢)، وقال الهروي: يقال جلا عن وطنه، وأجلى وجلا بمعنى واحد، والإجلاء: الإخراج من الوطن والمال على وجه الإزعاج والكراهة.\nوقوله: (فَلَمَّا أَجْمَعَ عُمَرُ عَلَى ذَلِكَ)، أي: عزم. يقال: أجمع الأمر إجماعًا إذا عزم؛ قاله ابن عرفة وابن فارس (^٣)، ويقال: أجمع على أمره عزم عليه.\nوقال أبو الهيثم: أجمع أمره أي: جعله جميعًا بعدما كان متفرقًا.\nوكان إجلاؤه إياهم إلى تيماء وأريحاء من أرض الشام، وبنو الحقيق هم رؤساؤهم.\nثالثها: القلوص: الأنثى من النعام والإبل، وقيل: هي الناقة من\n_________\n(^١) كتب فوقها في الأصل: يعني نفسه.\n(^٢) \"المجمل\" ١/ ١٩٣ مادة: (جلا).\n(^٣) \"المجمل\" ١/ ١٩٨ مادة: (جمع).","vol":"17","page":136},{"text":"النوق على السير، وقيل: هي الطويلة القوائم.\nوقوله: (كَانَتْ هُزَيْلَةً مِنْ أَبِي القَاسِمِ)، قيل: حلف عمر، وقال: ما هو بالهزل، ولكنه الفصل يريد قوله تعالى: ﴿إِنَّهُ لَقَوْلٌ فَصْلٌ (١٣) وَمَا هُوَ بِالهَزْلِ (١٤)﴾ [الطارق: ١٣ - ١٤].\nوفيه: دلالة أن العداوة توجب المطالبة بالجنايات، كما طالبهم عمر بفدعهم ابنه.\nورجح ذلك بأن قال: (ليس لنا عدو غيرهم)، فعلق المطالبة بشاهد العداوة، فأخرجهم من الأرض على ما كان أوصى به رسول الله - ﷺ -، وإنما ترك عمر مطالبتهم بالقصاص في فدع ابنه، لأنه فدع ليلًا وهو نائم، كما قاله المهلب، فلم يعرف ابن عمر أشخاص من فدعه، فأشكل الأمر كما أشكل أمر عبد الله بن سهل حين وداه رسول الله - ﷺ - من عند نفسه (^١).\nوفيه: أن أفعال النبي - ﷺ - وأقواله محمولة على الحقيقة على وجهها لا على الهزل حتى يقوم دليل المجاز والتعريض، وإنما أقر - ﵇ - يهود خيبر على أن سالمهم في أنفسهم، ولا حق لهم في الأرض، واستأجرهم على المساقاة، ولهم شطر الثمرة، فلذلك أعطاهم عمر قيمة شطر الثمر من إبل وأقتاب وحبال يستقلون بها؛ إذ لم يكن لهم في رقعة الأرض شيء.\nرابعها: استدل بعضهم من هذا الحديث أن المزارع إذا أكرهه رب الأرض بجناية بدت منه أن له أن يخرجه بعد أن يبتدئ في العمل، ويعطيه\n_________\n(^١) سيأتي برقم (٣١٧٣) كتاب: الجزية، باب: الموادعة، من حديث سهل بن أبي حثمة، ورواه أيضًا مسلم (١٩٦٩) كتاب: القسامة.","vol":"17","page":137},{"text":"قيمة عمله، ونصيبه كما فعل عمر، وقال غيره إنما يجوز إخراج المساقي والمزارع عند رءوس الأعوام وتمام الحصاد والجداد.\nخاتمة:\nالترجمة على جواز اشتراط الخيار من المالك إلى غير أمد، والحديث لا يدل على ذلك كما نبه عليه ابن المنير.\nقال: والصحيح أن الخيار لا بد من تقييده بمدة يجوز مثلها الخيار، وإن أطلق نزل في كل عقد على ما يليق به من المدة التي في مثلها يقع الخيار. والحديث غير متناول للترجمة لاحتمال أن يريد: نقركم ما لم يَشَأ الله إجلاءكم منها؛ لأن المقدور كائن، ولا ينافي وجود استرسال الأحكام الشرعية، وقد تنفسخ العقود اللازمة بأسباب طارئة، وقد لا تنفسخ، ولكن يمتنع مباشرة أحد المتعاقدين لاستيفاء المنفعة كما لو ظهر فساد العامل على المساقاة وجنايته، فإن مذهب مالك إخراجه، وكذلك مستأجر الدار إذا أفسد، فهذا -والله أعلم- مراد الحديث؛ أي يستقرون فيها ما لم يجاهروا بفساد، فإذا شاء الله إجلاءكم تعاطيتم السبب المقتضي للإخراج فأخرجتم، وليس في الحديث أنه ساقاهم مدة معينة إما لأنهم كانوا عبيدًا للمسلمين، ومعاملة السيد لعبده لا يشترط فيها ما يشترط في الأجنبي؛ لأن العبد\nمال السيد، وله على ماله سلطنة الانتزاع فكان الجميع ماله، وإما لأن المدة لم تنقل مع تحررها حينئذٍ (^١).\n_________\n(^١) \"المتواري\" ص ٣١٣ - ٣١٤.","vol":"17","page":138},{"text":"<span data-type='title' id=toc-1966>١٥ - باب الشُّرُوطِ فِي الجِهَادِ وَالمُصَالَحَةِ مَعَ أَهْلِ الحَرْبِ وَكِتَابَةِ الشُّرُوطِ والشروط مع الناس</span>\n٢٧٣١ و٢٧٣٢ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ قَالَ: أَخْبَرَنِي الزُّهْرِيُّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ، وَمَرْوَانَ يُصَدِّقُ كُلُّ وَاحِدٍ مِنْهُمَا حَدِيثَ صَاحِبِهِ- قَالَا: خَرَجَ رَسُولُ اللهِ - ﷺ - زَمَنَ الحُدَيْبِيَةِ، حَتَّى كَانُوا بِبَعْضِ الطَّرِيقِ قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ خَالِدَ بْنَ الوَلِيدِ بِالغَمِيمِ فِي خَيْلٍ لِقُرَيْشٍ طَلِيعَةً فَخُذُوا ذَاتَ اليَمِينِ\". فَوَاللهِ مَا شَعَرَ بِهِمْ خَالِدٌ حَتَّى إِذَا هُمْ بِقَتَرَةِ الجَيْشِ، فَانْطَلَقَ يَرْكُضُ نَذِيرًا لِقُرَيْشٍ، وَسَارَ النَّبِيُّ - ﷺ - حَتَّى إِذَا كَانَ بِالثَّنِيَّةِ التِي يُهْبَطُ عَلَيْهِمْ مِنْهَا، بَرَكَتْ بِهِ رَاحِلَتُهُ. فَقَالَ النَّاسُ: حَلْ حَلْ. فَأَلَحَّتْ، فَقَالُوا: خَلأَتِ القَصْوَاءُ، خَلأَتِ القَصْوَاءُ. فَقَالَ النَّبِيُّ - ﷺ -: \"مَا خَلأَتِ القَصْوَاءُ، وَمَا ذَاكَ لَهَا بِخُلُقٍ، وَلَكِنْ حَبَسَهَا حَابِسُ الفِيلِ\" ثُمَّ قَالَ: \"وَالذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا\". ثُمَّ زَجَرَهَا فَوَثَبَتْ، قَالَ: فَعَدَلَ عَنْهُمْ حَتَّى نَزَلَ بِأَقْصَى الحُدَيْبِيَةِ عَلَى ثَمَدٍ قَلِيلِ المَاءِ يَتَبَرَّضُهُ النَّاسُ تَبَرُّضًا، فَلَمْ يُلَبِّثْهُ النَّاسُ حَتَّى نَزَحُوهُ، وَشُكِيَ إِلَى رَسُولِ اللهِ - ﷺ - العَطَشُ، فَانْتَزَعَ سَهْمًا مِنْ كِنَانَتِهِ، ثُمَّ أَمَرَهُمْ أَنْ يَجْعَلُوهُ فِيهِ، فَوَاللهِ مَا زَالَ يَجِيشُ لَهُمْ بِالرِّيِّ حَتَّى صَدَرُوا عَنْهُ، فَبَيْنَمَا هُمْ كَذَلِكَ، إِذْ جَاءَ بُدَيْلُ بْنُ وَرْقَاءَ الخُزَاعِيُّ فِي نَفَرٍ مِنْ قَوْمِهِ مِنْ خُزَاعَةَ -وَكَانُوا عَيْبَةَ نُصْحِ رَسُولِ اللهِ - ﷺ - مِنْ أَهْلِ تِهَامَةَ- فَقَالَ: إِنِّي تَرَكْتُ كَعْبَ بْنَ لُؤَيٍّ وَعَامِرَ بْنَ لُؤَيٍّ نَزَلُوا أَعْدَادَ مِيَاهِ الحُدَيْبِيَةِ، وَمَعَهُمُ العُوذُ المَطَافِيلُ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ البَيْتِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّا لَمْ نَجِئْ لِقِتَالِ أَحَدٍ، وَلَكِنَّا جِئْنَا مُعْتَمِرِينَ، وَإِنَّ قُرَيْشًا قَدْ نَهِكَتْهُمُ الحَرْبُ، وَأَضَرَّتْ بِهِمْ، فَإِنْ شَاءُوا مَادَدْتُهُمْ مُدَّةً، وَيُخَلُّوا بَيْنِي وَبَيْنَ النَّاسِ، فَإِنْ أَظْهَرْ فَإِنْ شَاءُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ فَعَلُوا، وَإِلَّا فَقَدْ جَمُّوا، وَإِنْ هُمْ أَبَوْا، فَوَالَّذِي نَفْسِي بِيَدِهِ، لأُقَاتِلَنَّهُمْ عَلَى أَمْرِي هَذَا حَتَّى تَنْفَرِدَ سَالِفَتِي، وَلَيُنْفِذَنَّ اللهُ أَمْرَهُ\". فَقَالَ بُدَيْلٌ: سَأُبَلِّغُهُمْ مَا","vol":"17","page":139},{"text":"تَقُولُ. قَالَ: فَانْطَلَقَ حَتَّى أَتَى قُرَيْشًا قَالَ: إِنَّا قَدْ جِئْنَاكُمْ مِنْ هَذَا الرَّجُلِ، وَسَمِعْنَاهُ يَقُولُ قَوْلًا، فَإِنْ شِئْتُمْ أَنْ نَعْرِضَهُ عَلَيْكُمْ فَعَلْنَا، فَقَالَ سُفَهَاؤُهُمْ: لَا حَاجَةَ لَنَا أَنْ تُخْبِرَنَا عَنْهُ بِشَيْءٍ. وَقَالَ ذَوُو الرَّأْىِ مِنْهُمْ: هَاتِ مَا سَمِعْتَهُ يَقُولُ. قَالَ: سَمِعْتُهُ يَقُولُ كَذَا وَكَذَا، فَحَدَّثَهُمْ بِمَا قَالَ النَّبِيُّ - ﷺ -، فَقَامَ عُرْوَةُ بْنُ مَسْعُودٍ فَقَالَ: أَيْ قَوْمِ، أَلَسْتُمْ بِالوَالِدِ؟ قَالُوا: بَلَى. قَالَ: أَوَلَسْتُ بِالوَلَدِ؟ قَالُوا: بَلَى. قَالَ: فَهَلْ تَتَّهِمُونِي؟. قَالُوا: لَا. قَالَ: أَلَسْتُمْ تَعْلَمُونَ أَنِّي اسْتَنْفَرْتُ أَهْلَ عُكَاظٍ، فَلَمَّا بَلَّحُوا عَلَيَّ جِئْتُكُمْ بِأَهْلِي وَوَلَدِي وَمَنْ أَطَاعَنِي؟ قَالُوا: بَلَى. قَالَ: فَإِنَّ هَذَا قَدْ عَرَضَ لَكُمْ خُطَّةَ رُشْدٍ، اقْبَلُوهَا وَدَعُونِي آتِهِ. قَالُوا: ائْتِهِ. فَأَتَاهُ، فَجَعَلَ يُكَلِّمُ النَّبِيَّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ - نَحْوًا مِنْ قَوْلِهِ لِبُدَيْلٍ، فَقَالَ عُرْوَةُ عِنْدَ ذَلِكَ: أَيْ مُحَمَّدُ، أَرَأَيْتَ إِنِ اسْتَأْصَلْتَ أَمْرَ قَوْمِكَ؟ هَلْ سَمِعْتَ بِأَحَدٍ مِنَ العَرَبِ اجْتَاحَ أَهْلَهُ قَبْلَكَ وَإِنْ تَكُنِ الأُخْرَى؟ فَإِنِّي وَاللهِ لأَرَى وُجُوهًا، وَإِنِّي لأَرَى أَوْشَابًا مِنَ النَّاسِ خَلِيقًا أَنْ يَفِرُّوا وَيَدَعُوكَ. فَقَالَ لَهُ أَبُو بَكْرٍ: امْصُصْ بَبَظْرَ اللاَّتِ، أَنَحْنُ نَفِرُّ عَنْهُ وَنَدَعُهُ؟! فَقَالَ: مَنْ ذَا قَالُوا: أَبُو بَكْرٍ. قَالَ: أَمَا وَالذِي نَفْسِي بِيَدِهِ لَوْلَا يَدٌ كَانَتْ لَكَ عِنْدِي لَمْ أَجْزِكَ بِهَا لأَجَبْتُكَ. قَالَ: وَجَعَلَ يُكَلِّمُ النَّبِيَّ - ﷺ -، فَكُلَّمَا تَكَلَّمَ أَخَذَ بِلِحْيَتِهِ، وَالمُغِيرَةُ بْنُ شُعْبَةَ قَائِمٌ عَلَى رَأْسِ النَّبِيِّ - ﷺ - وَمَعَهُ السَّيْفُ وَعَلَيْهِ المِغْفَرُ، فَكُلَّمَا أَهْوَى عُرْوَةُ بِيَدِهِ إِلَى لِحْيَةِ النَّبِيِّ - ﷺ - ضَرَبَ يَدَهُ بِنَعْلِ السَّيْفِ، وَقَالَ لَهُ: أَخِّرْ يَدَكَ عَنْ لِحْيَةِ رَسُولِ اللهِ - ﷺ -. فَرَفَعَ عُرْوَةُ رَأْسَهُ فَقَالَ: مَنْ هَذَا؟ قَالُوا: المُغِيرَةُ بْنُ شُعْبَةَ. فَقَالَ: أَيْ غُدَرُ، أَلَسْتُ أَسْعَى فِي غَدْرَتِكَ؟ وَكَانَ المُغِيرَةُ صَحِبَ قَوْمًا فِي الجَاهِلِيَّةِ، فَقَتَلَهُمْ، وَأَخَذَ أَمْوَالَهُمْ، ثُمَّ جَاءَ فَأَسْلَمَ، فَقَالَ النَّبِيُّ - ﷺ -: \"أَمَّا الإِسْلَامَ فَأَقْبَلُ، وَأَمَّا المَالَ فَلَسْتُ مِنْهُ فِي شَىْءٍ\". ثُمَّ إِنَّ عُرْوَةَ جَعَلَ يَرْمُقُ أَصْحَابَ النَّبِيِّ - ﷺ - بِعَيْنَيْهِ. قَالَ: فَوَاللهِ مَا تَنَخَّمَ رَسُولُ اللهِ - ﷺ - نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ، فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ، وَإِذَا أَمَرَهُمُ ابْتَدَرُوا أَمْرَهُ، وَإِذَا تَوَضَّأَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ، وَإِذَا تَكَلَّمَ خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ، وَمَا يُحِدُّونَ إِلَيْهِ النَّظَرَ تَعْظِيمًا لَهُ، فَرَجَعَ عُرْوَةُ إِلَى أَصْحَابِهِ، فَقَالَ: أَيْ قَوْمِ، وَاللهِ لَقَدْ وَفَدْتُ عَلَى المُلُوكِ، وَوَفَدْتُ عَلَى قَيْصَرَ","vol":"17","page":140},{"text":"وَكِسْرَى وَالنَّجَاشِيِّ، وَاللهِ إِنْ رَأَيْتُ مَلِكًا قَطُّ يُعَظِّمُهُ أَصْحَابُهُ مَا يُعَظِّمُ أَصْحَابُ مُحَمَّدٍ - ﷺ - مُحَمَّدًا، وَاللهِ إِنْ تَنَخَّمَ نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ، فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ، وَإِذَا أَمَرَهُمُ ابْتَدَرُوا أَمْرَهُ، وَإِذَا تَوَضَّأَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ، وَإِذَا تَكَلَّمَ خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ، وَمَا يُحِدُّونَ إِلَيْهِ النَّظَرَ تَعْظِيمًا لَهُ، وَإِنَّهُ قَدْ عَرَضَ عَلَيْكُمْ خُطَّةَ رُشْدٍ، فَاقْبَلُوهَا. فَقَالَ رَجُلٌ مِنْ بَنِي كِنَانَةَ: دَعُونِي آتِهِ. فَقَالُوا: ائْتِهِ. فَلَمَّا أَشْرَفَ عَلَى النَّبِيِّ - ﷺ - وَأَصْحَابِهِ، قَالَ رَسُولُ اللهِ - ﷺ -: \"هَذَا فُلَانٌ، وَهْوَ مِنْ قَوْمٍ يُعَظِّمُونَ البُدْنَ فَابْعَثُوهَا لَهُ\". فَبُعِثَتْ لَهُ وَاسْتَقْبَلَهُ النَّاسُ يُلَبُّونَ، فَلَمَّا رَأَى ذَلِكَ قَالَ: سُبْحَانَ اللهِ! مَا يَنْبَغِي لِهَؤُلَاءِ أَنْ يُصَدُّوا عَنِ البَيْتِ، فَلَمَّا رَجَعَ إِلَى أَصْحَابِهِ قَالَ: رَأَيْتُ البُدْنَ قَدْ قُلِّدَتْ وَأُشْعِرَتْ، فَمَا أَرَى أَنْ يُصَدُّوا عَنِ البَيْتِ. فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ: مِكْرَزُ بْنُ حَفْصٍ. فَقَالَ: دَعُونِي آتِهِ. فَقَالُوا: ائْتِهِ. فَلَمَّا أَشْرَفَ عَلَيْهِمْ قَالَ النَّبِيُّ - ﷺ -: \"هَذَا مِكْرَزٌ، وَهْوَ رَجُلٌ فَاجِرٌ\". فَجَعَلَ يُكَلِّمُ النَّبِيَّ - ﷺ -، فَبَيْنَمَا هُوَ يُكَلِّمُهُ إِذْ جَاءَ سُهَيْلُ بْنُ عَمْرٍو. قَالَ مَعْمَرٌ: فَأَخْبَرَنِي أَيُّوبُ، عَنْ عِكْرِمَةَ، أَنَّهُ لَمَّا جَاءَ سُهَيْلُ بْنُ عَمْرٍو قَالَ النَّبِيُّ - ﷺ -: \"لَقَدْ سَهُلَ لَكُمْ مِنْ أَمْرِكُمْ\". قَالَ مَعْمَرٌ: قَالَ الزُّهْرِيُّ فِي حَدِيثِهِ: فَجَاءَ سُهَيْلُ بْنُ عَمْرٍو فَقَالَ: هَاتِ، اكْتُبْ بَيْنَنَا وَبَيْنَكُمْ كِتَابًا، فَدَعَا النَّبِيُّ - ﷺ - الكَاتِبَ، فَقَالَ النَّبِيُّ - ﷺ -: \"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\". قَالَ سُهَيْلٌ: أَمَّا الرَّحْمَنُ فَوَاللهِ مَا أَدْرِي مَا هُوَ وَلَكِنِ اكْتُبْ: بِاسْمِكَ اللَّهُمَّ. كَمَا كُنْتَ تَكْتُبُ. فَقَالَ المُسْلِمُونَ: وَاللهِ لَا نَكْتُبُهَا إِلَّا: بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ. فَقَالَ النَّبِيُّ - ﷺ -: \"اكْتُبْ بِاسْمِكَ اللَّهُمَّ\". ثُمَّ قَالَ: \"هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللهِ\". فَقَالَ سُهَيْلٌ: وَاللهِ لَوْ كُنَّا نَعْلَمُ أَنَّكَ رَسُولُ اللهِ مَا صَدَدْنَاكَ عَنِ البَيْتِ وَلَا قَاتَلْنَاكَ، وَلَكِنِ اكْتُبْ مُحَمَّدُ بْنُ عَبْدِ اللهِ. فَقَالَ النَّبِيُّ - ﷺ -: \"وَاللهِ إِنِّي لَرَسُولُ اللهِ وَإِنْ كَذَّبْتُمُونِي، اكْتُبْ: مُحَمَّدُ بْنُ عَبْدِ اللهِ\". قَالَ الزُّهْرِيُّ: وَذَلِكَ لِقَوْلِهِ \"لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا\". فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"عَلَى أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ البَيْتِ فَنَطُوفَ بِهِ\". فَقَالَ سُهَيْلٌ: وَاللهِ لَا تَتَحَدَّثُ العَرَبُ أَنَّا أُخِذْنَا","vol":"17","page":141},{"text":"ضُغْطَةً، وَلَكِنْ ذَلِكَ مِنَ العَامِ المُقْبِلِ. فَكَتَبَ، فَقَالَ سُهَيْلٌ: وَعَلَى أَنَّهُ لَا يَأْتِيكَ مِنَّا رَجُلٌ، وَإِنْ كَانَ عَلَى دِينِكَ إِلَّا رَدَدْتَهُ إِلَيْنَا. قَالَ المُسْلِمُونَ: سُبْحَانَ اللهِ! كَيْفَ يُرَدُّ إِلَى المُشْرِكِينَ وَقَدْ جَاءَ مُسْلِمًا؟! فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ دَخَلَ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو يَرْسُفُ فِي قُيُودِهِ، وَقَدْ خَرَجَ مِنْ أَسْفَلِ مَكَّةَ، حَتَّى رَمَى بِنَفْسِهِ بَيْنَ أَظْهُرِ المُسْلِمِينَ. فَقَالَ سُهَيْلٌ: هَذَا يَا مُحَمَّدُ أَوَّلُ مَا أُقَاضِيكَ عَلَيْهِ أَنْ تَرُدَّهُ إِلَيَّ. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّا لَمْ نَقْضِ الكِتَابَ بَعْدُ\". قَالَ: فَوَاللهِ إِذًا لَمْ أُصَالِحْكَ عَلَى شَيْءٍ أَبَدًا. قَالَ النَّبِيُّ - ﷺ -: \"فَأَجِزْهُ لِي\". قَالَ: مَا أَنَا بِمُجِيزِهِ لَكَ. قَالَ: \"بَلَى، فَافْعَلْ\". قَالَ: مَا أَنَا بِفَاعِلٍ. قَالَ مِكْرَزٌ: بَلْ قَدْ أَجَزْنَاهُ لَكَ. قَالَ أَبُو جَنْدَلٍ: أَيْ مَعْشَرَ المُسْلِمِينَ، أُرَدُّ إِلَى المُشْرِكِينَ وَقَدْ جِئْتُ مُسْلِمًا؟! أَلَا تَرَوْنَ مَا قَدْ لَقِيتُ؟! وَكَانَ قَدْ عُذِّبَ عَذَابًا شَدِيدًا فِي اللهِ. قَالَ: فَقَالَ عُمَرُ بْنُ الخَطَّابِ: فَأَتَيْتُ نَبِيَّ اللهِ - ﷺ - فَقُلْتُ: أَلَسْتَ نَبِيَّ اللهِ حَقًّا؟ قَالَ: \"بَلَى\". قُلْتُ: أَلَسْنَا عَلَى الحَقِّ وَعَدُوُّنَا عَلَى البَاطِلِ؟ قَالَ: \"بَلَى\". قُلْتُ: فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذًا؟ قَالَ: \"إِنِّي رَسُولُ اللهِ، وَلَسْتُ أَعْصِيهِ وَهْوَ نَاصِرِي\". قُلْتُ: أَوَلَيْسَ كُنْتَ تُحَدِّثُنَا أَنَّا سَنَأْتِي البَيْتَ فَنَطُوفُ بِهِ؟ قَالَ: \"بَلَى، فَأَخْبَرْتُكَ أَنَّا نَأْتِيهِ العَامَ؟ \". قَالَ: قُلْتُ: لَا. قَالَ: \"فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِهِ\". قَالَ: فَأَتَيْتُ أَبَا بَكْرٍ فَقُلْتُ: يَا أَبَا بَكْرٍ، أَلَيْسَ هَذَا نَبِيَّ اللهِ حَقًّا؟ قَالَ: بَلَى. قُلْتُ: أَلَسْنَا عَلَى الحَقِّ وَعَدُوُّنَا عَلَى البَاطِلِ؟ قَالَ: بَلَى. قُلْتُ: فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذًا؟ قَالَ: أَيُّهَا الرَّجُلُ، إِنَّهُ لَرَسُولُ اللهِ - ﷺ - وَلَيْسَ يَعْصِي رَبَّهُ وَهْوَ نَاصِرُهُ، فَاسْتَمْسِكْ بِغَرْزِهِ، فَوَاللهِ إِنَّهُ عَلَى الحَقِّ. قُلْتُ: أَلَيْسَ كَانَ يُحَدِّثُنَا أَنَّا سَنَأْتِي البَيْتَ وَنَطُوفُ بِهِ؟ قَالَ: بَلَى، أَفَأَخْبَرَكَ أَنَّكَ تَأْتِيهِ العَامَ قُلْتُ: لَا. قَالَ: فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِهِ. قَالَ الزُّهْرِيِّ: قَالَ عُمَرُ: فَعَمِلْتُ لِذَلِكَ أَعْمَالًا. قَالَ: فَلَمَّا فَرَغَ مِنْ قَضِيَّةِ الكِتَابِ قَالَ رَسُولُ اللهِ - ﷺ - لأَصْحَابِهِ: \"قُومُوا فَانْحَرُوا، ثُمَّ احْلِقُوا\". قَالَ: فَوَاللهِ مَا قَامَ مِنْهُمْ رَجُلٌ حَتَّى قَالَ ذَلِكَ ثَلَاثَ مَرَّاتٍ، فَلَمَّا لَمْ يَقُمْ مِنْهُمْ أَحَدٌ دَخَلَ عَلَى أُمِّ سَلَمَةَ، فَذَكَرَ لَهَا مَا لَقِيَ مِنَ النَّاسِ. فَقَالَتْ أُمُّ سَلَمَةَ: يَا نَبِيَّ اللهِ، أَتُحِبُّ ذَلِكَ؟ اخْرُجْ ثُمَّ لَا تُكَلِّمْ أَحَدًا مِنْهُمْ كَلِمَةً حَتَّى تَنْحَرَ","vol":"17","page":142},{"text":"بُدْنَكَ، وَتَدْعُوَ حَالِقَكَ فَيَحْلِقَكَ. فَخَرَجَ فَلَمْ يُكَلِّمْ أَحَدًا مِنْهُمْ، حَتَّى فَعَلَ ذَلِكَ، نَحَرَ بُدْنَهُ، وَدَعَا حَالِقَهُ فَحَلَقَهُ. فَلَمَّا رَأَوْا ذَلِكَ، قَامُوا فَنَحَرُوا، وَجَعَلَ بَعْضُهُمْ يَحْلِقُ بَعْضًا، حَتَّى كَادَ بَعْضُهُمْ يَقْتُلُ بَعْضًا غَمًّا، ثُمَّ جَاءَهُ نِسْوَةٌ مُؤْمِنَاتٌ فَأَنْزَلَ اللهُ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ المُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ﴾ حَتَّى بَلَغَ ﴿بِعِصَمِ الكَوَافِرِ﴾ [الممتحنة: ١٠] فَطَلَّقَ عُمَرُ يَوْمَئِذٍ امْرَأَتَيْنِ كَانَتَا لَهُ فِي الشِّرْكِ، فَتَزَوَّجَ إِحْدَاهُمَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَالأُخْرَى صَفْوَانُ بْنُ أُمَيَّةَ، ثُمَّ رَجَعَ النَّبِيُّ - ﷺ - إِلَى المَدِينَةِ، فَجَاءَهُ أَبُو بَصِيرٍ -رَجُلٌ مِنْ قُرَيْشٍ- وَهْوَ مُسْلِمٌ، فَأَرْسَلُوا فِي طَلَبِهِ رَجُلَيْنِ، فَقَالُوا: العَهْدَ الَّذِي جَعَلْتَ لَنَا. فَدَفَعَهُ إِلَى الرَّجُلَيْنِ، فَخَرَجَا بِهِ حَتَّى بَلَغَا ذَا الحُلَيْفَةِ، فَنَزَلُوا يَأْكُلُونَ مِنْ تَمْرٍ لَهُمْ، فَقَالَ أَبُو بَصِيرٍ لأَحَدِ الرَّجُلَيْنِ: وَاللهِ إِنِّي لأَرَى سَيْفَكَ هَذَا يَا فُلَانُ جَيِّدًا. فَاسْتَلَّهُ الآخَرُ فَقَالَ: أَجَلْ، وَاللهِ إِنَّهُ لَجَيِّدٌ، لَقَدْ جَرَّبْتُ بِهِ ثُمَّ جَرَّبْتُ. فَقَالَ أَبُو بَصِيرٍ: أَرِنِي أَنْظُرْ إِلَيْهِ، فَأَمْكَنَهُ مِنْهُ، فَضَرَبَهُ حَتَّى بَرَدَ، وَفَرَّ الآخَرُ، حَتَّى أَتَى المَدِينَةَ، فَدَخَلَ المَسْجِدَ يَعْدُو. فَقَالَ رَسُولُ اللهِ - ﷺ - حِينَ رَآهُ: \"لَقَدْ رَأَى هَذَا ذُعْرًا\". فَلَمَّا انْتَهَى إِلَى النَّبِيِّ - ﷺ - قَالَ: قُتِلَ وَاللهِ صَاحِبِي وَإِنِّي لَمَقْتُولٌ، فَجَاءَ أَبُو بَصِيرٍ فَقَالَ: يَا نَبِيَّ اللهِ، قَدْ وَاللهِ أَوْفَى اللهُ ذِمَّتَكَ، قَدْ رَدَدْتَنِي إِلَيْهِمْ ثُمَّ أَنْجَانِي اللهُ مِنْهُمْ. قَالَ النَّبِيُّ - ﷺ -: \"وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ، لَوْ كَانَ لَهُ أَحَدٌ\". فَلَمَّا سَمِعَ ذَلِكَ عَرَفَ أَنَّهُ سَيَرُدُّهُ إِلَيْهِمْ، فَخَرَجَ حَتَّى أَتَى سِيفَ البَحْرِ. قَالَ: وَيَنْفَلِتُ مِنْهُمْ أَبُو جَنْدَلِ بْنُ سُهَيْلٍ، فَلَحِقَ بِأَبِى بَصِيرٍ، فَجَعَلَ لَا يَخْرُجُ مِنْ قُرَيْشٍ رَجُلٌ قَدْ أَسْلَمَ إِلَّا لَحِقَ بِأَبِي بَصِيرٍ، حَتَّى اجْتَمَعَتْ مِنْهُمْ عِصَابَةٌ، فَوَاللهِ مَا يَسْمَعُونَ بِعِيرٍ خَرَجَتْ لِقُرَيْشٍ إِلَى الشَّأْمِ إِلَّا اعْتَرَضُوا لَهَا، فَقَتَلُوهُمْ، وَأَخَذُوا أَمْوَالَهُمْ، فَأَرْسَلَتْ قُرَيْشٌ إِلَى النَّبِيِّ - ﷺ - تُنَاشِدُهُ بِاللهِ وَالرَّحِمِ لَمَّا أَرْسَلَ، فَمَنْ أَتَاهُ فَهْوَ آمِنٌ، فَأَرْسَلَ النَّبِيُّ - ﷺ - إِلَيْهِمْ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ﴾ حَتَّى بَلَغَ: ﴿الحَمِيَّةَ حَمِيَّةَ الجَاهِلِيَّةِ﴾ [الفتح: ٢٤ - ٢٦] وَكَانَتْ حَمِيَّتُهُمْ أَنَّهُمْ لَمْ يُقِرُّوا أَنَّهُ نَبِيُّ اللهِ، وَلَمْ يُقِرُّوا بِبِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، وَحَالُوا بَيْنَهُمْ وَبَيْنَ البَيْتِ. [انظر: ١٦٩٤، ١٦٩٥ - فتح: ٥/ ٣٢٩]","vol":"17","page":143},{"text":"قَالَ أَبُو عَبْدِ اللهِ: ﴿مَعَرَّةٌ﴾ العُرُّ الجَرَبُ. ﴿تَزَيَّلُوا﴾ انمازوا وَحمَيْتُ القَومَ: مَنَعْتُهُمْ حِمَايَةُ، وَأحْمَيْتُ الِحمَى: جَعَلْتُة حِمى لا يُدْخَلُ وأَحْمَيْتُ الرَّجُلَ إِذَا أَغْضَبْتَة إحمَاءً]\n\n٢٧٣٣ - وَقَالَ عُقَيْلٌ، عَنِ الزُّهْرِيِّ: قَالَ عُرْوَةُ: فَأَخْبَرَتْنِي عَائِشَةُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَمْتَحِنُهُنَّ، وَبَلَغَنَا أَنَّهُ لَمَّا أَنْزَلَ اللهُ تَعَالَى أَنْ يَرُدُّوا إِلَى المُشْرِكِينَ مَا أَنْفَقُوا عَلَى مَنْ هَاجَرَ مِنْ أَزْوَاجِهِمْ، وَحَكَمَ عَلَى المُسْلِمِينَ، أَنْ لَا يُمَسِّكُوا بِعِصَمِ الكَوَافِرِ، أَنَّ عُمَرَ طَلَّقَ امْرَأَتَيْنِ: قَرِيبَةَ بِنْتَ أَبِي أُمَيَّةَ، وَابْنَةَ جَرْوَلٍ الخُزَاعِيِّ، فَتَزَوَّجَ قَرِيبَةَ مُعَاوِيَةُ، وَتَزَوَّجَ الأُخْرَى أَبُو جَهْمٍ، فَلَمَّا أَبَى الكُفَّارُ أَنْ يُقِرُّوا بِأَدَاءِ مَا أَنْفَقَ المُسْلِمُونَ عَلَى أَزْوَاجِهِمْ، أَنْزَلَ اللهُ تَعَالَى: ﴿وَإِنْ فَاتَكُمْ شَيْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الكُفَّارِ فَعَاقَبْتُمْ﴾ [الممتحنة: ١١] وَالعَقِبُ مَا يُؤَدِّي المُسْلِمُونَ إِلَى مَنْ هَاجَرَتِ امْرَأَتُهُ مِنَ الكُفَّارِ، فَأَمَرَ أَنْ يُعْطَى مَنْ ذَهَبَ لَهُ زَوْجٌ مِنَ المُسْلِمِينَ مَا أَنْفَقَ مِنْ صَدَاقِ نِسَاءِ الكُفَّارِ اللاَّئِي هَاجَرْنَ، وَمَا نَعْلَمُ أَحَدًا مِنَ المُهَاجِرَاتِ ارْتَدَّتْ بَعْدَ إِيمَانِهَا. وَبَلَغَنَا أَنَّ أَبَا بَصِيرِ بْنَ أَسِيدٍ الثَّقَفِيَّ قَدِمَ عَلَى النَّبِيِّ - ﷺ - مُؤْمِنًا مُهَاجِرًا فِي المُدَّةِ، فَكَتَبَ الأَخْنَسُ بْنُ شَرِيقٍ إِلَى النَّبِيِّ - ﷺ - يَسْأَلُهُ أَبَا بَصِيرٍ، فَذَكَرَ الحَدِيثَ. [انظر: ٢٧١٣ - مسلم: ١٨٦٦ - فتح: ٥/ ٣٣٣]\nذكر فيه حديث المِسْوَرِ بْنِ مَخْرَمَةَ، وَمَرْوَانَ، وساق حديث الحديبية.\nوهو أتم ما جاء في سياقته، وقد شرحناه في باب كيف يكتب الصلح تعجيلًا (^١).\nونذكر هنا ما أهملناه هناك، وتكلمنا هناك على قوله: (\"ما خَلأَتِ القَصْوَاءُ\") والقصواء -ممدودة- ناقته - ﵇ -.\nقال الخطابي: وكانت مقصوة الأذن؛ وهو قطع طرفها (^٢).\n_________\n(^١) انظر شرحه لحديث البراء هناك برقم (٢٦٩٨ - ٢٦٩٩) كتاب: الصلح.\n(^٢) \"أعلام الحديث\" ٢/ ١٣٣٧.","vol":"17","page":144},{"text":"وقال الداودي: سميت بذلك؛ لأنها كانت لا تكاد أن تسبق، وكأنهم لها يقولون: أفضل السبق والجري؛ لأن آخر كل شيء أقصاه، ويقال لها: العضباء لأن طرف أذنها كان مقطوعًا.\nوقال ابن فارس: العضباء: لقب ناقته، وهي لغة: المشقوقة الأذن (^١)، والذي قاله أهل اللغة -كما ذكره ابن التين- أن القصواء مأخوذة من القصا وهو صدف في أذن الناقة، وجاء بلفظ فاعل، ومعناه: مقصوة\nقال الأصمعي: ولا يقال: بعير أقص، قال: وضبط القُصوى بضم القاف والقصر في بعض النسخ، وفي بعضها بالفتح والمد وهو الصحيح في اللغة.\nقال في \"أدب الكاتب\": القُصوى -بالضم والقصر- شذ من بين نظائره وحقه أن يكون بالياء مثل: الدنيا والعليا؛ لأن الدنيا من دنوت، والعليا من علوت (^٢).\nقوله: (مِنْ أَهْلِ تِهَامَةَ). قال الداودي: تهامة مكة وما حولها من البلد، وحدها من جهة المدينة العرج ومنتهاها إلى أقصى اليمن.\nوقال ابن فارس: التهم: شدة الحر وركود الريح. قال: وبذلك سميت تهامة. يقال: أتهم: أتى تهامة (^٣).\nوقوله: (فقال: إِنِّي تَرَكْتُ عَامِرَ بْنَ لُؤَيٍّ، وكَعْبَ بْنَ لُؤَيٍّ) هما قبيلان من قريش.\n_________\n(^١) \"المجمل\" ٢/ ٦٧٣، مادة: (عضب).\n(^٢) \"أدب الكاتب\" ص ٤٨٨.\n(^٣) \"المجمل\" ١/ ١٥١، مادة: تهم.","vol":"17","page":145},{"text":"وقوله: (وهو من قوم يعظمون البدن) أي: ليسوا ممن يستحلها، ومنه قوله تعالى: ﴿لَا تُحِلُّوا شَعَائِرَ اللهِ﴾ [المائدة: ٢] فكانوا يعلمون شأنها، ولا يصدون من أمَّ البيت الحرام فأمر رسول الله - ﷺ - بإقامتها لهم من أجل علمه بتعظيمه لها ليخبر بذلك قومه فيخلوا بينه وبين البيت.\nوالبدُن: من الإبل، والبقر، وقيل: لها بدن لسمنها وهي الهدايا.\nوقوله: (رأيت البدن قد قلدت وأشعرت) فيه دلالة على جواز ذلك، وخالف فيه أبو حنيفة كما سلف حيث قال: لا يجوز الإشعار، وصفته أن يكون عرضًا من العنق إلى الذنب، وفي كتاب ابن حبيب: طولًا، ويكون ذلك في الشق الأيسر.\nهذا مشهور قول مالك. وخالف في \"المبسوط\" فقال: في الأيمن.\nوقوله في مِكْرَزٍ: (\"هوَ رَجُلٌ فَاجِرٌ\") يحتمل أن يكون أُخبر بالوحي أو أن يكون ذلك ظاهر حاله، وأراد مساوئ أفعاله غير الشرك.\nوأنكر سهيل البسملة؛ لأنهم كانوا في الجاهلية يكتبون: باسمك اللهم.\nوكان النبي - ﷺ - في بدء الإسلام يكتب كذلك فلما نزلت: ﴿بِسْمِ اللهِ مَجْرَاهَا وَمُرْسَاهَا﴾ [هود: ٤١] فلما نزلت: ﴿أَوِ ادْعُوا الرَّحْمَنَ﴾ [الإسراء: ١١٠] كتب: الرحمن، فلما نزلت: ﴿إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ (٣٠)﴾ [النمل: ٣٠] كتب كذلك، وأدركتهم حمية الجاهلية.\nوالميم في قوله: (\"اللَّهُمَّ\") بدل من ياء في قول البصريين، وقال الكوفيون: المعنى يا الله أمنا بخير فهي مضمنة ما يسأل فيها، وفي إجابة النبي - ﷺ - لهم في ذلك بعض المسامحة.\nوفيه: إجابة النبي - ﷺ - لهم في أمور الدين ما لم يكن مضرًّا بأصله.","vol":"17","page":146},{"text":"وقوله: (أَنَّا أُخِذْنَا ضُغْطَةً) أي: مفاجأة، قاله الداودي، وقال الجوهري: يقال: ضغطه يضغطه ضغطًا زحمه إلى حائط ونحوه ومنه ضغطة القبر.\nو(الضُغْطَةً) بالضم: الشدة والمشقة. يقال: ارفع عنا هذِه الضغطة، وأخذت فلانًا ضُغطةً إذا ضيقتَ عليه لتُكْرِهَهُ على الشيء (^١).\nوسهيل أسلم بعد وحسن إسلامه، خرج في خلافة عمر إلى الجهاد فمات هناك، وكان من المؤلفة قلوبهم.\nوقوله: (يَرْسُفُ فِي قُيُودِهِ) سلف في باب الصلح مع المشركين وأنه مشي المقيد، أي: يثب وثبًا خفيفًا قدر استطاعته.\nوقوله: (أَوَّلُ مَا أُقَاضِيكَ) أي: أعاقدك.\nوقوله: (فَعَمِلْتُ لِذَلِكَ أَعْمَالًا)، قد أسلفت عن ابن الجوزي أنه إشارة إلى الاستغفار والاعتذار.\nوقوله: (أن عمر طلق امرأتين: قريبة بنت أبي أمية، وابنة جرول الخزاعي، فتزوج قريبة معاوية، وتزوج الأخرى أبو جهم). وقال قبله: إنه تزوج إحداهما صفوان بن أمية.\nوذكر بكر في كتاب \"الأحكام\" قولين كما تقدم وهي: بنت جرول، قيل: بالحاء وقيل بالجيم.\nو(قريبة) (^٢) -بفتح القاف- كذا بخط الدمياطي، وقال ابن التين: ضبطها بعضهم بالضم، وبعضهم بالفتح.\n_________\n(^١) \"الصحاح\" ٣/ ١١٤٠ مادة (ضغط).\n(^٢) في هامش الأصل: قريبة بنت أبي أمية بن المغيرة بن عبد الله المخزومية، أخت أم سلمة، ذكرها كثير ممن ألف في الصحابة.","vol":"17","page":147},{"text":"وقوله: (فَضَرَبَهُ حَتَّى بَرَدَ) أي: مات. ويقال للسيوف: البوارد، أي: القواتل (^١).\nوقال الداودي: إذا مات برد جسمه، فلم يبق فيه من حر الضرب شيء.\nوقوله: (\"رأى هذا ذعرًا\") أي: فزعًا. يقال: ذُعر فهو مذعور.\nوقوله: (معه عِصَابَةٌ) أي: جماعة.\nوقوله: (فَأَرْسَلَتْ قُرَيْشٌ تُنَاشِدُهُ الله وَالرَّحِم) أي: يسألونه بالله. قال الداودي أي: يذكرونه بالله.\nوقوله: (فَأَنْزَلَ اللهُ تَعَالَى: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ﴾ لما أرسل رسول الله - ﷺ - سؤال قريش من أتاه فهو آمن.\nوقال الداودي: ألقي في قلوبهم، ولكنه - ﵇ - ترك القتال، وقال قتادة: كف أيدي المشركين حين خرجوا إلى الحديبية وكف أيديهم عنكم. قال: فطلع رجل من أصحاب رسول الله - ﷺ - يقال له: زنيم فرماه المشركون فقتلوه، فبعث النبي - ﷺ - فأخذوا اثني عشر فارسًا فأتوا بهم رسول الله - ﷺ -. فقال: \"لكم عهد أو ذمة؟ \"، قالوا: لا. فأطلقهم فنزلت عليه الآية (^٢).\nوقوله: ﴿وَالهَدْيَ مَعْكُوفًا﴾ [الفتح: ٢٥] أي: محبوسًا.\nوقوله: ﴿أَنْ تَطَئُوهُمْ﴾ [الفتح: ٢٥] أي: تقتلوهم.\nوقوله: ﴿مَعَرَّةٌ بِغَيْرِ عِلْمٍ﴾ أي: عيب.\n_________\n(^١) \"الصحاح\" ٢/ ٤٤٦ مادة: (برد).\n(^٢) رواه الطبري ١١/ ٣٥٦ (٣١٥٥٩)، وذكره ابن كثير في \"التفسير\" ١٣/ ١١٠ عن قتادة، وفيه أن الصحابي اسمه (ابن زنيم)، وهو كذلك في مسلم (١٨٠٧) كتاب: الجهاد والسير، من حديث سلمة بن الأكوع، كما نبه عليه الحافظ في \"الإصابة\" ١/ ٥٥٢ (٢٨١٩).","vol":"17","page":148},{"text":"وقوله: (نزلت: ﴿وَإِنْ فَاتَكُمْ شَيْءٌ﴾ الآية [الممتحنة: ١١]، والعقب: ما يؤدي المسلمون إلى من هاجرت امرأته من الكفار، وقيل: أن تغزي في هذِه الغزاة غزاة أخرى فيعطوا المؤمنين من الفيء ما فاتهم من أزواجهم من المهور.\nوقال الزهري: هذا في المسلم تخرج زوجته إلى بلد الشرك ولا يجيء منهم أحد، فعلى المسلمين إذا غنموا أن يعطوه صداقها (^١).\nوقال مسروق: معنى ﴿فَعَاقَبْتُمْ﴾ أي: غنمتم (^٢)، وقال الأعمش: هي منسوخة، وقيل: هذا كله مما ترك العمل به وهو معنى ﴿أَوْ نُنْسِهَا﴾ [البقرة: ١٠٦].\nوفيه: الحكم على الغائب، قاله الداودي والمعاقبة بمثل ما يؤتى إلى المرء في الأمانة في المال وغيره.\nوقوله: (بَلَغَنَا أَنَّ أَبَا بَصِيرِ بْنَ أَسِيدٍ)، هو بالباء الموحدة المفتوحة، وكذا بالهمزة المفتوحة في أسيد. وقال ابن التين: ضبطه بعضهم بضم الهمزة، وبعضهم بفتحها وكسر السين قيل: وهو الصحيح؛ لأن أبا بصير مهاجر، وكل مهاجري أسيد بفتحها، وفي الأنصار ضمها. واستثنى هذا بعضهم، وقال: هذا يوافق الأنصار أنه بالضم.\nوفي الحديث من الفقه: جواز صلح المشركين ومهادنتهم دون مال يؤخذ منهم إذا رأى لذلك الإمام وجهًا.\nوفيه: كتابة الشروط التي تنعقد بين المسلمين والمشركين والإشهاد عليها ليكون ذلك شاهدًا على من رام نقض ذلك والرجوع فيه.\n_________\n(^١) رواه الطبري ١٢/ ٧١ (٣٣٩٩٥).\n(^٢) رواه الطبري ١٢/ ٧٢ (٣٤٠٠١).","vol":"17","page":149},{"text":"وفيه: الاستتار عن طلائع المشركين ومفاجأتهم بالجيش، وطلب غرتهم إذا بلغتهم الدعوة.\nوفيه: جواز التنكيب عن الطريق بالجيوش وإن كان في ذلك مشقة.\nوفيه: بركة التيامن في الأمور كلها.\nوفيه: أن ما عرض للسلطان وقواد الجيوش وجميع الناس مما هو خارج عن العادة يجب عليهم أن يتأملوه وينظروا الشبهة في قضاء الله في الأمم الخالية، ويمسكوا صواب الخير فيه، ويعلموا أن ذلك مثل ضرب لهم، ونبهوا عليه كما امتثله الشارع في أمر ناقته وبرُوكها في قصة الفيل؛ لأنها كانت إذا وجهت إلى مكة بركت، وإذا صرفت عنها مشت كما دأب الفيل، وهذا خارج عن العادة؛ فعلم أن الله صرفها عن مكة كالفيل. ولذلك قال: \"لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا\"، يريد بذلك موافقة الرب ﷻ في تعظيم الحرمات؛ لأنه فهم عن الله إبلاغ الأعذار إلى أهل مكة فأبقى عليهم لما كان سبق لهم في علمه أنهم سيدخلون في دينه أفواجًا، وقد سبق.\nوفيه: علامات النبوة وبركته عليه أفضل الصلاة والسلام وبركة السلاح المحمولة في سبيل الله، ونبع الماء من السهم، وإنما قدم - ﵇ - مكة غير مستأمن مما كان بينه وبين أهل مكة من الحرب والمناصبة والعداوة، ولا أخذ إذنهم في ذلك؛ لأنه جرى على العادة من أن مكة غير ممنوعة من الحجاج والمعتمرين، فلما علم الله تعالى أنهم صادُّوه ومقاتلوه حبس الناقة عن مكة كما حبس الفيل تنبيهًا له على الإبقاء عليهم.\nوقوله: (\"إِنَّ قُرَيْشًا قَدْ نَهِكَتْهُمُ الحَرْبُ\") على وجه بذل النصيحة للقرابة التي كانت بينهم، فقال لهم: \"إن شئتم ماددتكم\" أي: صالحتكم","vol":"17","page":150},{"text":"مدة تستجمون فيها إن أردتم القتال، وتدعوني مع الناس، يعني: طوائف العرب، فإن ظهرت عليهم دخلتم فيما دخلوا فيه.\nوإنما نصحهم رسول الله - ﷺ - لما فهم عن الله في حبس الناقة أنهم سيدخلون في الإسلام، فأراد أن يجعل بينهم مدة يقلب الله تعالى فيها قلوبهم، وفي لين قول بديل وعروة (^١) لقريش دليل على أنهم كانوا أهل إصغاء إلى رسول الله - ﷺ - وميل إليه كما قال في الحديث.\nوقول عروة له: (أرأيت إن استأصلت قومك) دليل على أنه - ﵇ - كان يومئذٍ في جمع يخاف منه عروة على أهل مكة الاستئصال لو قاتلهم وقد سلف ذلك.\nخاتمة: في مواضع مفرقة من الحديث أيضًا: تدلكهم بالنخامة منه على وجه التبرك ورجاء نفعها في أعضائهم.\nوفيه: طهارة النخامة بخلاف من نجسها ونجس الماء بها، إنما أكثروا من ذلك بحضرة عروة، وتزاحموا عليه لأجل قوله: (إني لأرى وجوهًا وأشوابًا من الناس ..) إلى آخره، فأروه أنهم أشد اغتباطًا وتبركًا بأمره وتثبتًا في نصرته من القبائل التي تراعي الرحم بينهم.\nوفيه: التفاؤل من الاسم وغيره كما سلف، وقول سهيل: ما نعرف الرحمن. قد أخبر الرب ﷻ عن العرب بذلك حيث قال: ﴿قَالُوا وَمَا الرَّحْمَنُ﴾ [الفرقان: ٦٠].\nوفي يمين المسلمين: (والله لا نكتب إلا البسملة) أن أصحاب السلاطين [يجب عليهم مراعاة أمره] (^٢) وعونه وعزة الله تعالى التي\n_________\n(^١) في الأصل: غيره، ولعل المثبت أقرب للصواب كما ورد في الحديث.\n(^٢) غير واضحة بالأصل، والمثبت من \"شرح ابن بطال\" ٨/ ١٣٠.","vol":"17","page":151},{"text":"بها عزة السلطان، وتركه إبرار قسمهم مع أنه أمرنا بإبراره، إنما هو مندوب إليه فيما يحسن ويجمُل.\nوأما من حلف عليه في أمر لا يحسن ولا يجمُل في دين ولا مروءة فلا يجيب إليه، كما لم يجب إلى ما حلف عليه أصحابه؛ لأنه كان يئول إلى انخرام المقاضاة بالصلح، مع أن ما دعا إليه سهيل لم يكن إلحادًا في أسمائه تعالى، وكذلك ما أباه سهيل من كتابة محمد رسول الله ليس فيه إلحاد في الرسالة؛ فلذلك أجابه - ﵇ - إلى ما دعا إليه مع أنه لم يأنف سهيل من هذا إلا أنه كان مساق العقد عن أهل مكة، وقد جاء في بعض الطرق: (هذا ما قاضى عليه أهل مكة رسول الله)، فخشي أن ينعقد في مقالهم الإقرار برسالته، وقد سلف أيضًا.\nوقوله: (وَعَلَى أَنَّهُ لَا يَأْتِيكَ مِنَّا رَجُلٌ) يدل أن المقاضاة إنما انعقدت على الرجال دون النساء، فليس فيه نسخ حكم النساء على هذِه الرواية؛ لأن النساء لم يردهن كما رد الرجال؛ من أجل أن الشرط إنما وقع برد الرجال خاصة، ثم نزلت الآية في أمر النساء حين هاجرن إلى رسول الله - ﷺ - مبينة لما تقدم من حكم ذلك، وقد سلف ذلك أيضًا.\nوقوله لسهيل: (\"إِنَّا لَمْ نَقْضِ الكِتَابَ بَعْدُ\")، أراد أن يخلص أبا جندل، وقد كان تم الصلح بالكلام، والعقد قبل أن يكتب.\nوفيه: أن من صالح أو عاقد على شيء بالكلام ولم يوف له به، أنه بالخيار في النقض.\nوأما قول عمر وما قرر عليه رسول الله - ﷺ - من أنهم على الحق: (ولِمَ نُعْطِ الدَّنِيَّةَ فِي دِينِنَا) أي: نرد من استجار بنا من المسلمين إلى المشركين. فقَالَ له: \"إِنِّي رَسُولُ اللهِ - ﷺ -، وَلَسْتُ أَعْصِيهِ\" تنبيهًا لعمر كما سلف.","vol":"17","page":152},{"text":"وفيه: جواز المعارضة في العلم حتى تبين المعاني.\nوفيه: أن الكلام محمول على العموم حتى يقوم عليه دليل الخصوص.\nألا ترى أن عمر حمل كلامه على الخصوص؛ لأنه طالبه بدخول البيت في ذلك العام فأخبره أنه لم يعده بذلك في ذلك العام، بل وعده وعدًا مطلقًا في الدهر حتى وقع فدل أن الكلام محمول على العموم حتى يأتي دليل الخصوص.\nوفي قوله: (فإنك آتيه) دليل أنه من حلف على فعل ولم يوقت وقتًا أن وقته أيام حياته.\nقال ابن المنذر: فإن حلف بالطلاق ليفعلن كذا إلى وقت غير معلوم.\nفقالت طائفة: لا يطؤها حتى يفعل الذي حلف عليه فأيهما مات لم يرثه صاحبه، هذا قول سعيد بن المسيب والحسن والشعبي والنخعي، وأبى عبيد.\nوقالت طائفة: إن مات ورثته وله وطؤها، روي هذا عن عطاء.\nوقال يحيى بن سعيد: ترثه إن مات، وقال مالك: إن ماتت امرأته يرثها، وقال الثوري: إنما يقع الحنث بعد الموت، وبه قال أبو ثور، وقال أبو ثور أيضًا: إذا حلف ولم يوقت فهو على يمينه حتى يموت، ولا يقع حنث بعد الموت، فإذا مات لم يكن عليه شيء. قال ابن المنذر: وهذا النظرُ.\nوقالت طائفة: يضرب لها أجل المولى أربعة أشهر. روي هذا عن: القاسم وسالم، وهو قول ربيعة ومالك والأوزاعي.\nوقال أبو حنيفة: إن قال: أنت طالق إن لم آت البصرة، فماتت امرأته قبل أن يأتي البصرة، فله الميراث، ولا يضره أن لا يأتي","vol":"17","page":153},{"text":"البصرة بعد؛ لأن امرأته ماتت قبل أن يحنث، ولو مات قبلها حنث، وكان لها الميراث؛ لأنه فارٌّ ولأن الطلاق إنما وقع عليها قبل الموت بقليل، فلها الميراث.\nولو قال لها أنت طالق إن لم تأت البصرة أنت، فماتت فليس له منها ميراث، وإن مات قبلها فلها الميراث، ولا يضرها أن لا تأتي البصرة.\nوفيه قول سادس؛ حكاه أبو عبيد عن بعض أهل النظر قال: إن أخذ الحالف في التأهب لما حلف عليه والسعي فيه حين تكلم باليمين حتى يكون متصلًا بالبر، وإلا فهو حانث عند ترك ذلك.\nقال ابن المنذر: في هذا الحديث دليل أن من لم يحد ليمينه أجلًا، أنه على يمينه ولا يحنث إن وقف عن الفعل الذي حلف يفعله.\nوتوقُف أصحاب النبي - ﷺ - عن النحر والحلق لمخالفتهم العادة التي كانوا عليها، أن لا ينحر أحد حتى يبلغ الهدي محله، ولا يحلق إلا بعد الطواف والسعي حتى شاور الشارع أم سلمة، فأراه الله بركة المشورة ففعل ما قالت، فاقتدى به أصحابه.\nفكذلك لو فعل في حجة الوداع ما أمر به أصحابه من الحلاق والحل ما اختلف عليه اثنان.\nمعنى هذا من الفقه: أن الفعل أقوى من القول.\nوفيه: جواز مشاورة النساء ذوات الفضل والرأي، وأما إسلامه - ﵇ - لأبي بصير وصاحبه إلى رسل مكة هو على ما انعقد في الرجال.\nوأما قتلُ أبي بصير لأحد الرسل بعد أن (أسلمة) (^١) إليهم النبي - ﷺ - فليس عليه حراسة المشركين ممن يدفعه إليهم، ولا عليه القود ممن قتل\n_________\n(^١) في الأصل: (أشار) والمثبت من \"شرح ابن بطال\" ٨/ ١٣٣، وهو الملائم للسياق.","vol":"17","page":154},{"text":"في الله وجاهد؛ لأن هذا لم يكن من شرطه ولا طالب أولياء القتيل رسول الله - ﷺ - بالقود من أبي بصير على ما سلف.\nوقول أبي بصير لرسول الله - ﷺ -: (قد أوفى الله ذمتك) أنك رددتني إليهم كما شرطت لهم، ولا تردني الثانية فلم يرض رسول الله - ﷺ - إلا بما لا شك فيه من الوفاء، فسكت عنه، ونبهه على ما ينجو به من كفار قريش بتعريض عرض له به. وذلك قوله: \"لَوْ كَانَ لَهُ أَحَدٌ\" يعني: من ينصره ويمنعه، فعلمها أبو بصير وخرج سيف البحر، وجعل يطلب غرة أهل مكة وأذاهم، حتى لحق به أبو جندل وجماعة، فرضي المشركون بحلّ هذا الشرط، وأن يكفيهم الشارع نكايته ويكف عنهم عاديته.\nوقوله: (ما كانوا يؤدونه إلى المشركين عوضًا مما أنفقوا على أزواجهم المهاجرات في ذلك الصلح) فهو منسوخ عن الشعبي وعطاء ومجاهد، وقد سلف.","vol":"17","page":155},{"text":"<span data-type='title' id=toc-1967>١٦ - باب الشُّرطِ فِي القَرْضِ</span>\n٢٧٣٤ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ أَلْفَ دِينَارِ، فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى. [انظر: ١٤٩٨ - فتح: ٥/ ٣٥٢]\nوَقَالَ ابْنُ عُمَرَ ﵄ وَعَطَاءٌ: إِذَا أَجَّلَهُ فِي القَرْضِ جَازَ.\nوَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللهِ - ﷺ - أنَّهُ ذَكَرَ رَجُلًا سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ أَلْفَ دِينَارِ، فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى.\nهذا الحديث سلف موصولًا والكلام عليه (^١)، وما ذكره عن ابن عمر وعطاء، خالف فيه أبو حنيفة حيث قال: إذا كان القرض إلى أجل أو غير أجل، فله أن يأخذه منه متى أحب.\nوكذلك العارية ولا يجوز عنده تأخير القرض البتة.\nوبنحوه قال الشافعي وخالفهما مالك، وراجع ذلك في باب الاستقراض والديون.\n_________\n(^١) سلف برقم (٢٠٦٣) كتاب: البيوع، باب: التجارة في البحر.","vol":"17","page":156},{"text":"<span data-type='title' id=toc-1968>١٧ - باب المُكَاتَبِ، وَمَا لَا يَحِلُّ مِنَ الشُّرُوطِ التِي تُخَالِفُ كِتَابَ اللهِ</span>\nوَقَالَ جَابِرُ بْنُ عَبْدِ اللهِ ﵄ فِي المُكَاتَبِ: شُرُوطُهُمْ بَيْنَهُمْ. وَقَالَ ابْنُ عُمَرَ -أَوْ عُمَرُ-: كُلُّ شَرْطٍ خَالَفَ كِتَابَ اللهِ فَهْوَ بَاطِلٌ، وَإِنِ اشْتَرَطَ مِائَةَ شَرْطٍ. وَقَالَ أَبُو عَبْدِ اللهِ: يُقَالُ عَنْ كِلَيْهِمَا، عَنْ عُمَرَ وَابْنِ عُمَرَ.\n\n٢٧٣٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ يَحْيَى، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: أَتَتْهَا بَرِيرَةُ تَسْأَلُهَا فِي كِتَابَتِهَا، فَقَالَتْ: إِنْ شِئْتِ أَعْطَيْتُ أَهْلَكِ وَيَكُونُ الوَلَاءُ لِي. فَلَمَّا جَاءَ رَسُولُ اللهِ - ﷺ - ذَكَّرْتُهُ، ذَلِكَ قَالَ النَّبِيُّ - ﷺ -: \"ابْتَاعِيهَا فَأَعْتِقِيهَا، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - عَلَى المِنْبَرِ فَقَالَ: \"مَا بَالُ أَقْوَامٍ يَشْتَرِطُونَ شُرُوطًا لَيْسَتْ فِي كِتَابِ اللهِ؟! مَنِ اشْتَرَطَ شَرْطًا لَيْسَ فِي كِتَابِ اللهِ فَلَيْسَ لَهُ، وَإِنِ اشْتَرَطَ مِائَةَ شَرْطٍ\". [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٥/ ٣٥٣]\nوَقَالَ جَابِرُ فِي المُكَاتَبِ: شُرُوطُهُمْ بَيْنَهُمْ.\nوقال ابن عمر -أو عمر-: كل شرط خالف كتاب الله فهو باطل وإن اشترط مائة شرط.\nوَقَالَ أَبُو عَبْدِ اللهِ: يُقَالُ عَنْ كِلَيْهِمَا، عَنْ عُمَرَ وَابْنِ عُمَرَ.\nثم ساق حديث عَائِشَةَ في قصة بريرة.\nوقد سلف ذلك في أبواب الكتابة في باب نحو هذا (^١).\n_________\n(^١) سلف برقم (٢٥٦٠) باب: المكاتب ونجومه في كل سنة نجم.","vol":"17","page":157},{"text":"<span data-type='title' id=toc-1969>١٨ - باب مَا يَجُوزُ مِنَ الاِشْتِرَاطِ وَالثُّنْيَا فِي الإِقْرَارِ</span>\nوَالشُّرُوطِ التِي يَتَعَارَفُهَا النَّاسُ بَيْنَهُمْ، وَإِذَا قَالَ: مِائَةٌ إِلَّا وَاحِدَةً أَوْ ثِنْتَيْنِ. وَقَالَ ابْنُ عَوْنٍ عَنِ ابْنِ سِيرِينَ: قَالَ رَجُلٌ لِكَرِيِّهِ: أَدْخِلْ رِكَابَكَ، فَإِنْ لَمْ أَرْحَلْ مَعَكَ يَوْمَ كَذَا وَكَذَا، فَلَكَ مِائَةُ دِرْهَمٍ. فَلَمْ يَخْرُجْ، فَقَالَ شُرَيْحٌ مَنْ شَرَطَ عَلَى نَفْسِهِ طَائِعًا غَيْرَ مُكْرَهٍ فَهْوَ عَلَيْهِ. وَقَالَ أَيُّوبُ، عَنِ ابْنِ سِيرِينَ: إِنَّ رَجُلًا بَاعَ طَعَامًا وَقَالَ: إِنْ لَمْ آتِكَ الأَرْبِعَاءَ فَلَيْسَ بَيْنِي وَبَيْنَكَ بَيْعٌ. فَلَمْ يَجِىْ، فَقَالَ شُرَيْحٌ لِلْمُشْتَرِي: أَنْتَ أَخْلَفْتَ. فَقَضَى عَلَيْهِ.\n\n٢٧٣٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ للهِ تِسْعَةً وَتِسْعِينَ اسْمَا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الجَنَّةَ\". [٦٤١٠، ٧٣٩٢ - مسلم: ٢٦٧٧ - فتح: ٥/ ٣٥٤]\nوَقَالَ ابن عَوْنٍ، عَنِ ابن سِيرِينَ: قَالَ رَجُلٌ لِكَرِيَّهِ: أَدْخِلْ رِكَابَكَ، فَإِنْ لَمْ (أَرْحَلْ) (^١) مَعَكَ يَوْمَ كَذَا وَكَذَا فَلَكَ مِائَةُ دِرْهَمٍ. فَلَمْ يَخْرُجْ، قال شُرَيْح: مَنْ شَرَطَ عَلَى نَفْسِهِ طَائِعًا غَيْرَ مُكْرَهٍ فَهْوَ عَلَيْهِ. وَقَالَ أَيُّوبُ، عَنِ ابن سِيرِينَ: إِنَّ رَجُلًا بَاعَ طَعَامًا وَقَالَ: إِنْ لَمْ آتِكَ الأَرْبِعَاءَ فَلَيْسَ بَيْنِي وَبَيْنَكَ بَيْع. فَلَمْ يَجِئْ، فَقَالَ شُرَيْح لِلْمُشْتَرِي: أَنْتَ أَخْلَفْتَ. فَقَضَى عَلَيْهِ.\nثم ساق حديث أبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قالَ: \"إِنَّ لله تِسْعَةً وَتِسْعِينَ اسْمَا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الجَنَّةَ\".\n_________\n(^١) في هامش الأصل: (أدخل) وعليها علامة أنها نسخة.","vol":"17","page":158},{"text":"الشرح:\nوقع في بعض النسخ باب ما لا يجوز .. إلى آخره بإثبات (لا)، والصواب: حذفها كما أوردناه، وكذا هو ثابت في رواية أبي ذر وغيره، وحديث أبي هريرة يشهد له. وما ذكره عن ابن سيرين من الحظر للنهي عنه، ومن أكل أموال الناس بالباطل، ولا يجوز اشتراط ذلك عند أكثر العلماء وقضى به شريح؛ لأنه من طريق العدة والتطوع، ومن تطوع بشيء يستحب له إنجازه وإنفاذه، إلا أن جمهور الفقهاء لا يقضون بوجوب العدة وإنما يستحبون الوفاء بها، وعادة المكارين يخرجون إبلهم إلى المراعي ويتواعدون في الرحيل، فربما حصل لبعض من كاراه مانع فيتضرر بالعلف فيقول: إن لم أرحل معك يوم كذا، فلك كذا تعلف به إبلك.\nوالأثر الثاني: قال الداودي: قال بعض أصحابنا: ولا أعلم ما يمنع منه.\nوقال مالك: البيع جائز والشرط باطل.\nوقال بعض أصحابنا: هو بيع فاسد.\nوقال آخر: إن ضربا من الأجل ما يجوز أن يضرب في مثل تلك السلعة للخيار جاز، وإلا لم يجز.\nوقال ابن بطال: اختلف العلماء في جواز ذلك؛ فقال ابن الماجشون: الشرط والبيع جائزان، وحمله محمل بيع الخيار إلى وقت مسمى، فإذا جاز الوقت فلا خيار له، ويبطل البيع، ومصيبته قبل ذلك من البائع، كان ذلك بيده أو بيد المبتاع على سنة بيع الخيار، وممن أجازهما هنا الثوري وأحمد وإسحاق وقال أبو حنيفة: إن كان الأجل ثلاثة أيام فالبيع جائز. وقال محمد بن الحسن: يجوز الأجل أربعة أيام وعشرة أيام.","vol":"17","page":159},{"text":"وقال مالك في \"المدونة\": من باع سلعة وشرط إن لم ينقده المشتري إلى أجل فلا بيع بينهما. فهذا بيع مكروه؛ فإن وقع ثبت البيع وبطل الشرط، ومصيبة السلعة من البائع حتى يقبضها المشتري (^١).\nوحديث أبي هريرة أخرجه مسلم أيضًا (^٢) وأخرجه ابن ماجه من هذا الوجه أيضًا، وسرد الأسماء، ولفظه: \"إن لله تسعة وتسعين أسمًا مائة إلا واحدًا، إنه وتر، من حفظها دخل الجنة\" ثم ذكرها. وقال في آخره: قال زهير: فبلغنا عن غير واحدٍ من أهل العلم أن أولها يُفْتَح بقول لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، بيده الخير، وهو على كل شيء قدير، لا إله إلا الله له الأسماء الحسنى (^٣).\nوأخرجه الترمذي أيضًا، وسرد الأسماء، ثم قال: غريب، وقد روي من غير وجه، عن أبي هريرة عن النبي - ﷺ -. ولا نعلم في كثير من الروايات ذكر الأسماء إلا في هذا الحديث، وقد روى آدم بن أبي إياس هذا الحديث بإسناد غير هذا، عن أبي هريرة، عن رسول الله - ﷺ - وليس له إسناد صحيح (^٤).\nوخرجه الحاكم من طريق الترمذي ثم قال: هذا حديث قد خرجاه في الصحيحين بأسانيد صحيحة دون ذكر الأسامي فيه، والعلة فيه عندهما: أن الوليد بن مسلم تفرد به كذلك، ولم يذكرها غيره، وليس هذا بعلة فإني لا أعلم خلافًا بين أئمة الحديث، أن الوليد أوثق\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٣٨ - ١٣٩، \"المدونة\" ٣/ ٢٢٢.\n(^٢) مسلم (٢٦٧٧) كتاب: الذكر والدعاء، باب: في أسماء الله تعالى وفضل من أحصاها.\n(^٣) ابن ماجه (٣٨٦١).\n(^٤) الترمذي (٣٥٠٧).","vol":"17","page":160},{"text":"وأحفظ وأعلم من أبي اليمان وبشر بن شعيب وعلى بن عياش، وأقرانهم من أصحاب شعيب، ثم برهن لما ذكره (^١). وأخرجه ابن حبان أيضًا في \"صحيحه\" (^٢).\nإذا تقرر ذلك؛ فالكلام عليه من أوجه:\nأحدها:\nليس فيه نفي غير هذِه الأسماء وذكرت هذِه لشُهرتها كما نبه عليه البيهقي في \"الأسماء والصفات\" (^٣).\nوأما ابن حزم فزعم أن من زاد شيئًا في الأسماء عن التسعة والتسعين فقد ألحد في أسمائه؛ لأنه قال: \"مائة إلا واحد\" فلو جاز أن يكون له اسم زائد، لكانت مائة (^٤). وذكر بعض المتصوفة أن لله ألف اسم كما أن لرسوله مثلها.\nثانيها:\nمعنى: \"أَحْصَاهَا\": حفظها كما سلف، وقيل: عدها، فلا يقتصر على بعضها، وقيل: أطاقها بحسن المراعاة لها، وحفظ حدودها في معاملة الرب تعالى بها، وقيل معناه: عرفها وعقل معانيها وآمن بها.\nوقال الزجاج: \"من أحصاها\". يريد بها توحيد الله تعالى وإعظامه، وقال ابن الجوزي: لعل المراد من قرأ القرآن حتى يختمه، فمن حفظه إذن دخل الجنة؛ لأن جميع الأسماء فيه.\n_________\n(^١) \"المستدرك\" ١/ ١٦ - ١٧.\n(^٢) \"صحيح ابن حبان\" ٣/ ٨٨ - ٨٩ (٨٠٨).\n(^٣) \"الأسماء والصفات\" ١/ ٢٧.\n(^٤) \"المحلى\" ١/ ٣٠.","vol":"17","page":161},{"text":"ثالثها:\nأسماؤه تعالى منقسمة بين عقائد خمس -نبه عليها الحليمي-: إثبات الباري؛ ليقع به مفارقة التعطيل ووحدانيته؛ ليقع بها البراءة من الشرك، وأنه ليس بجوهر ولا عرض؛ ليقع به البراءة من التشبيه (^١). وأن وجود كل ما سواه كان من قِبَلِ إبداعهِ واختراعه إيِّاه؛ لتقع البراءة من قول من يقول بالعلة والمعلول. وأنه مدبر ما أبدع ومصرفه على ما يشاء؛ لتقع به البراءة من قول من قال بالطبائع أو بتدبير الكواكب أو الملائكة.\nرابعها:\nقوله: (\"مِائَةً إِلَّا وَاحِدًا\") هو تأكيد للجملة الأولى؛ ليرفع به وهم من يتوهم في النطق أو الكتابة.\nو(\"مِائَةً\"): منصوب بدلًا من (\"تسعة وتسعين\").\n(\"مَنْ أَحْصَاهَا\"): خبر وهي المقصودة لعينها، والجملة الأولى مقصودة لها؛ لأنها تحصر الأسماء فيما ذكر.\nخامسها:\nالحديث نص على جواز استثناء القليل من الكثير، ولا خلاف في جوازه بين أهل اللغة والفقه والغريب، قال الداودي: وأجمعوا أن من استثنى في إقراره ما بقي بعده بقية، ما أقر به أن له ثنياه؛ فإذا قال\n_________\n(^١) قال شيخ الإسلام ابن تيمية ﵀ في \"درء التعارض\" ١/ ١٣٣: كل هذِه الأقوال محدثة بين أهل الكلام المحدث لم يتكلم السلف والأئمة فيها لا بإطلاق النفي ولا بإطلاق الإثبات، بل كانوا ينكرون على أهل الكلام الذين يتكلمون بمثل هذا النوع في حق الله تعالي نفيا وإثباتا.","vol":"17","page":162},{"text":"له: علي ألف إلا تسعمائة وتسعة وتسعين صح ولزمه واحد قال: وكذلك لو قال: أنت طالق ثلاثًا إلا اثنتين لقوله تعالى: ﴿فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا﴾ [العنكبوت: ١٤].\nقال ابن التين: وهذا الذي ذكره الداودي أنه إجماع ليس كذلك، ولكن هو مشهور مذهب مالك.\nوقد ذكر الشيخ أبو الحسن قولًا ثالثًا في قوله: أنت طالق ثلاثًا إلا اثنتين أنه يلزمه الثلاث.\nوذكر القاضي في \"معونته\" عن عبد الملك وغيره أنه يقول: لا يصح الاستثناء الأكثر.\nواحتجاج الداودي بهذِه الآية غير بين، وإنما الحجة في ذلك قوله تعالى: ﴿إِلَّا مَنِ اتَّبَعَكَ مِنَ الغَاوِينَ﴾ [الحجر: ٤٢] وقوله: ﴿إِلَّا عِبَادَ اللهِ المُخْلَصِينَ (٤٠)﴾ [الحجر: ٤٠] فإن جعلت المخلصين أكثرهم فقد استثناهم، وإن جعلت الغاوين الأكثر فقد استثناهم أيضًا.\nوالخلاف شهير في استثناء الكثير من القليل، وهو مذهب الفقهاء وأهل اللغة من أهل الكوفة، وأنشد الفراء منه:\nأدوا التي نقضت تسعين من مائة … ثم ابعثوا حكمًا بالعدل حكامًا\nفاستثنى تسعين من مائة؛ ولأن الاستثناء إخراج فإذا جاز إخراج الأقل جاز إخراج الأكثر.\nومذهب البصريين من أهل اللغة وابن الماجشون المنع فيه، وإليه ذهب البخاري حيث أدخل هذا الحديث هنا فاستثنى القليل من الكثير.\nواحتج ابن قتيبة بأن تأسيس الاستثناء على تدارك قليل من كثير أغفله لقلته ثم تداركه بالاستثناء، فلأن الشيء قد ينقص نقصانًا يسيرًا، فلا يزول","vol":"17","page":163},{"text":"عنه اسم الشيء بنقصان القليل؛ فإذا نقص أكثره زال عنه الاسم، ألا ترى أنك لو قلت: صمت هذا الشهر إلا تسعة وعشرين يومًا أحال؛ لأنه صام يومًا واليوم لا يسمى شهرًا.\nومما يزيد في وضوح هذا، أنه يجوز لك أن تقول: صمت الشهر كله إلا يومًا واحدًا فيؤكد الشهر وتستقصي عده بكل، ولا يجوز: صمت الشهر كله إلا تسعة وعشرين يومًا، وتقول: لقيت القوم جميعًا إلا واحدًا أو اثنين، ولا يجوز أن تقول: القوم جميعًا إلا أكثرهم.","vol":"17","page":164},{"text":"<span data-type='title' id=toc-1970>١٩ - باب الشُّرُوطِ فِي الوَقْفِ</span>\n٢٧٣٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَارِيُّ، حَدَّثَنَا ابْنُ عَوْنٍ قَالَ: أَنْبَأَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ عُمَرَ بْنَ الخَطَّابِ أَصَابَ أَرْضًا بِخَيْبَرَ، فَأَتَى النَّبِيَّ - ﷺ - يَسْتَأْمِرُهُ فِيهَا، فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي أَصَبْتُ أَرْضًا بِخَيْبَرَ، لَمْ أُصِبْ مَالًا قَطُّ أَنْفَسَ عِنْدِي مِنْهُ، فَمَا تَأْمُرُ بِهِ؟ قَالَ: \"إِنْ شِئْتَ حَبَسْتَ أَصْلَهَا، وَتَصَدَّقْتَ بِهَا\". قَالَ: فَتَصَدَّقَ بِهَا عُمَرُ أَنَّهُ لَا يُبَاعُ وَلَا يُوهَبُ وَلَا يُورَثُ، وَتَصَدَّقَ بِهَا فِي الفُقَرَاءِ وَفِي القُرْبَى، وَفِي الرِّقَابِ، وَفِي سَبِيلِ اللهِ، وَابْنِ السَّبِيلِ، وَالضَّيْفِ، لَا جُنَاحَ عَلَى مَنْ وَلِيَهَا أَنْ يَأْكُلَ مِنْهَا بِالمَعْرُوفِ، وَيُطْعِمَ غَيْرَ مُتَمَوِّلٍ. قَالَ: فَحَدَّثْتُ بِهِ ابْنَ سِيرِينَ فَقَالَ غَيْرَ مُتَأَثِّلٍ مَالًا. [انظر: ٢٣١٣ - مسلم: ١٦٣٢ - فتح: ٥/ ٣٥٤]\nذكر فيه حديث ابن عُمَرَ، عن عمر (^١) في وقفه أرضه بخيبر، وقد سلف (^٢).\nوللواقف أن يشترط في وقفه ما شاء إذا أخرجه من يده إلى متولي النظر فيه، فيجعله في صنف واحد أو أصناف مختلفة، إن شاء في الأغنياء وإن شاء في الفقراء، أو الأقارب، أو الإناث فقط من بنيه، أو الذكور فقط، وإن كان يستحب له التسوية بين بنيه لقوله: فتصدق بها عمر في الفقراء وفي القربى وسائر من ذكر، فدل أن ذلك إلى اختيار المحبس يضعه حيث يشترط، وإنما تصدق عمر بأنفس ماله؛ لقوله تعالى: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: من الآية ٩٢] فشاور الشارع في ذلك فأشار عليه بتحبيس أصله والصدقة بثمره.\n_________\n(^١) \"المعونة\"\n(^٢) في هامش الأصل: إنما الحديث هنا من مسند ابن عمر لا من مسند عمر، ولم يخرجه البخاري عن عمر، إنما أخرجه من مسند عمر مسلم والنسائي، فاعلمه. سلف برقم (٢٣١٣) كتاب: الوكالة، باب: الوكالة في الوقف ونفقته.","vol":"17","page":165},{"text":"٥٥\nكِتابُ الوَصَايَا","vol":"17","page":167},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-1971>٥٥ - كِتابُ الوَصَايَا</span>\n<span data-type='title' id=toc-1972>[١ - باب الوَصَايَا]</span>\nوَقَوْلِ النَّبِيِّ - ﷺ -: \"وَصِيَّةُ الرَّجُلِ مَكْتُوبَةٌ عِنْدَهُ\". وَقَوْلِ اللهِ تَعَالَي: ﴿كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ المَوْتُ﴾: إلي قوله ﴿غَفُورٌ رَحِيمٌ﴾ [البقرة: ١٨٠ - ١٨٢].\n﴿جَنَفًا﴾: مَيْلًا، ﴿مُتَجَانِفٍ﴾ مَائِلٌ.\n\n٢٧٣٨ - حَدَّثَنَا عبد اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَا حَقُّ آمْرِئٍ مُسْلِمِ لَهُ شَيْءٌ يُوصِي فِيهِ يَبِيتُ لَيْلَتَيْنِ، إِلَّا وَوَصِيَّتُهُ مَكْتُوبَة عِنْدَهُ\". [مسلم: ١٦٢٧ - فتح: ٥/ ٣٥٥]\nتَابَعَهُ محَمَّدُ بْن مُسْلِمٍ، عَنْ عَمْرٍو، عَنِ ابن عُمَرَ، عَنِ النَّبِيَّ - ﷺ -.\n\n٢٧٣٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الحَارِثِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ، حَدَّثَنَا زُهَيْرُ بْنُ مُعَاوِيَةَ الجُعْفِيُّ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ عَمْرِو بْنِ الحَارِثِ، خَتَنِ رَسُولِ اللهِ - ﷺ -، أَخِي جُوَيْرِيَةَ بِنْتِ الحَارِثِ قَالَ: مَا تَرَكَ رَسُولُ اللهِ - ﷺ - عِنْدَ مَوْتِهِ دِرْهَمًا وَلَا دِينَارًا وَلَا عَبْدًا","vol":"17","page":169},{"text":"وَلَا أَمَةً وَلَا شَيْئًا، إِلَّا بَغْلَتَة البَيْضَاءَ وَسِلَاحَة وَأَرْضًا جَعَلَهَا صَدَقَةً. [٢٨٧٣، ٢٩١٢، ٣٠٩٨، ٤٤٦١ - فتح: ٥/ ٣٥٦]\n\n٢٧٤٠ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا مَالِكٌ، حَدَّثَنَا طَلْحَةُ بْنُ مُصَرِّفٍ قَالَ: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى ﵄ هَلْ كَانَ النَّبِيُّ - ﷺ - أَوْصَى؟ فَقَالَ: لَا. فَقُلْتُ: كَيْفَ كُتِبَ عَلَى النَّاسِ الوَصِيَّةُ أَوْ أُمِرُوا بِالوَصِيَّةِ؟ قَالَ: أَوْصَى بِكِتَابِ اللهِ. [٤٤٦٠، ٥٠٢٢ - مسلم: ١٦٣٤ - فتح: ٥/ ٣٥٦]\n\n٢٧٤١ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، أَخْبَرَنَا إِسْمَاعِيلُ، عَنِ ابْنِ عَوْنٍ، عَنْ إِبْرَاهِيمَ عَنِ الأَسْوَدِ قَالَ: ذَكَرُوا عِنْدَ عَائِشَةَ أَنَّ عَلِيًّا ﵄ كَانَ وَصِيًّا. فَقَالَتْ: مَتَى أَوْصَى إِلَيْهِ وَقَدْ كُنْتُ مُسْنِدَتَهُ إِلَى صَدْرِي -أَوْ قَالَتْ: حَجْرِي- فَدَعَا بِالطَّسْتِ، فَلَقَدِ انْخَنَثَ فِي حَجْرِي، فَمَا شَعَرْتُ أَنَّهُ قَدْ مَاتَ، فَمَتَى أَوْصَى إِلَيْهِ؟ [٤٤٥٩ - مسلم: ١٦٣٦ - فتح: ٥/ ٣٥٦]\nثم ساق أربعة أحاديث:\nأحدها: حديث ابن عُمَرَ -تابعه محمد بن مسلم عن عمرو، عن ابن عمر- عن رسول الله - ﷺ -: \"مَا حَقُّ امْرِئٍ مُسْلِمِ لَهُ شَيْءٌ يُوصِي فِيهِ يَبِيتُ لَيْلَتَيْنِ، إِلَّا وَوَصِيَّتُهُ مَكْتُوبَة عِنْدَهُ\". من طريق مَالك عن نافع، عنه.\nثانيها: حديث عَمْرِو بْنِ الحَارِثِ، خَتَنِ رَسُولِ اللهِ - ﷺ -، أَخِي جُوَيْرِيَةَ بِنْتِ الحَارِثِ قَالَ: مَا تَرَكَ رَسُولُ اللهِ - ﷺ - عنْدَ مَوْتِهِ دِرْهَمًا وَلَا دِينَارًا وَلَا عَبْدًا وَلَا أَمَةً وَلَا شَيْئًا، إِلَّا بَغْلَتَهُ البَيْضَاءَ وَسِلَاحَهُ وَأَرْضًا جَعَلَهَا صَدَقَةً.\nثالثها: حديث طَلْحَةَ بْنِ مُصَرِّفٍ: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى ﵄ هَلْ كَانَ النَّبِيُّ - ﷺ - أوْصَى؟ فَقَالَ: لَا. فَقُلْتُ: كَيْفَ كُتِبَ عَلَى النَّاسِ الوَصِيَّةُ أَوْ أُمِرُوا بِالوَصِيَّةِ؟ قَالَ: أَوْصَى بِكِتَابِ اللهِ.\nرابعها: حديث عَائِشَةَ ذكر عندها أَنَّ عَلِيًّا كَانَ وَصِيًّا. فَقَالَتْ: مَتَى","vol":"17","page":170},{"text":"َأَوْصَى إِلَيْهِ وَقَدْ كُنْتُ مُسْنِدَتَهُ إلى صَدْرِي -أَوْ قَالَتْ: حجْرِي- فَدَعَا بالطَّسْتِ، فَلَقَدِ أنْخَنَثَ فِي حجْرِي، فَمَا شَعَرْتُ أَنَّهُ قَدْ مَاتَ، فَمَتَى أوْصَى إِلَيْهِ؟\nالشرح:\n(الوَصَايَا): جمع وصية، أصلها من وصيت الشيء أصيه إذا وصلته، فكأنه وصل ما بعد مماته بحياته. وفي \"الباهر\" لابن عديس: الوصية و(الوصاية) (^١).\nوالوصاية -بفتح الواو وكسرها: الاسم من أوصى الرجل ووصاه، وحكاهما الجوهري أيضًا (^٢)، أعني: الوصايا بفتح الواو وكسرها.\nوالحديث المعلق أسنده بعد.\nومعنى (﴿كُتِبَ﴾): فرض أو ندب، المعنى: إذا كنتم في حال تخافون منها الموت فأوصوا.\nو(الخَيْر): المال الكثير، قالته عائشة وجماعة (^٣).\nوعن علي أنه أربعة آلاف فما دونها نفقة (^٤)، وتُوقِّف في صحته عنه.\n_________\n(^١) في (ص): الوصاة.\n(^٢) \"الصحاح\" ٦/ ٢٥٢٥، مادة: (وصى).\n(^٣) قاله ابن عباس ومجاهد وقتادة والسدي والربيع والضحاك وعطاء.\nرواه عنهم الطبري في \"تفسيره\" ٢/ ١٢٥ - ١٢٦ (٢٦٧٢ - ٢٦٨٠).\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٩ (١٦٠٠، ١٦٠٣) عن ابن عباس وقتادة.\nورواه ابن أبي شيبة ٦/ ٢٣٠ (٣٠٩٤٣٥) عن قتادة.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ١٠٩ (٧١٥٠) والطبري ٦/ ٣٥٨ (١٦٦٧٢ - ١٦٦٧٤)، وابن أبي حاتم في \"تفسيره\" ٦/ ١٧٨٨ (١٠٠٨٢)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٤١٩ لابن أبي حاتم وأبي الشيخ.","vol":"17","page":171},{"text":"وعن عائشة: من له أربعمائة دينار وله عدة من الولد، قالت: باقي هذا فضل عن ولده (^١).\n(﴿حَقًّا عَلَى المُتَّقِينَ﴾): قَالَ: كانت الوصية للولد والوالدين والأقربين فنسخ الله من ذَلِكَ ما أحب إلى من يرث، وقال الحسن وجماعة: هي واجبة للقرابة (غير) (^٢) الوارثين (^٣)، وقيل: المراد بها من لا يرث من الأبوين كالكافر والعبد. وقال الشعبي والنخعى: إنما كانت للندب (^٤). قَالَ طاوس: إن أوصى لأجنبي وترك قريبه محتاجًا نزعت منه ورُدَّت على القريب (^٥). وقال الحسن وإسحاق: إذا أوصى لغير وارثه بالثلث جاز له ثلث المال، وأخذ أقاربه الثلثين (^٦).\n(والجَنَف): الميل، كما ذكره البخاري، وهو ما ذكره أكثرهم كما قاله ابن التين، وقال الضحاك: الخطأ والإثم العمد (^٧)، وقال طاوس: هو الرجل يوصي لولد ابنته (^٨). يريد ابنته.\n_________\n(^١) رواه عبد الرزاق ٩/ ٦٣ (١٦٣٥٤).\n(^٢) في (ص): عند.\n(^٣) \"تفسير الطبري\" ٢/ ١٢٢.\n(^٤) رواه عن الشعبي: عبد الرزاق ٩/ ٥٧ (١٦٣٢٩). ورواه عن النخعي: عبد الرزاق ٩/ ٥٧ (١٦٣٣٢)، والطبري ٢/ ١٢٥ (٢٦٧٠ - ٢٦٧١).\n(^٥) رواه عبد الرزاق ٩/ ٨١، ٨٢ (١٦٤٢٦ - ١٦٤٢٧)، وابن أبي شيبة ٦/ ٢١٥ (٣٠٧٧٤) والطبري ٢/ ١٢٢ (٢٦٤٦)، وعزاه في \"الدر المنثور\" ١/ ٣١٩ لعبد الرزاق وعبد بن حميد.\n(^٦) رواه عبد الرزاق ٩/ ٨٣ (١٦٤٣٣)، وابن أبي شيبة ٦/ ٢١٥ (٣٠٧٧٣)، والطبري ٢/ ١٢٢ (٢٦٤٤ - ٢٦٤٥) عن الحسن، وعزاه في \"الدر\" ١/ ٣١٩ لعبد الرزاق وعبد بن حميد.\n(^٧) رواه الطبري ٢/ ١٣٣ (٢٧١٥، ٢٧٢٦).\n(^٨) الطبري ٢/ ١٣٠ (٢٧٠٨) وابن أبي حاتم ١/ ٣٠١ (١٦١٣).","vol":"17","page":172},{"text":"قال ابن بطال: وذلك مردود بإجماع. فإن لم يرد فوصيته من الثلث، ذكره في باب: الصدقة عند الموت (^١).\nومعنى ﴿غَيْرَ مُتَجَانِفٍ﴾: أي غير مائل إلى حرام، كما ذكره البخاري حيث قَالَ: (﴿مُتَجَانِفٍ﴾): مائل. وهو ما ذكره الطبري عن عطاء (^٢)، وقال أبو عبيدة: جورًا عن الحق وعدولًا (^٣).\nإذا تقرر ذَلِكَ:\nفحديث ابن عمر أخرجه عن عبد الله بن يوسف، عن مالك، عن نافع عنه كما سلف به، ورواه عبد الله بن نمير وعبدة بن سليمان، عن عبيد الله، عن نافع (^٤)، كما رواه مالك، أفاده ابن حزم قَالَ: ورواه (يونس) (^٥) بن يزيد عن نافع أيضًا كذلك (^٦)، وكذا رواه ابن وهب، عن عمرو بن الحارث، [عن ابن شهاب] (^٧) عن سالم بن عبد الله، عن أبيه (^٨).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٥٥.\n(^٢) الطبري ٢/ ١٣٢ (٢٧١٢ - ٢٧١٤).\n(^٣) \"مجاز القرآن\" ١/ ٦٦.\n(^٤) رواه من هذا الطريق: مسلم (١٦٢٧/ ٢) كتاب: الوصية.\n(^٥) في الأصل: (يوسف)، وهو تحريف، والصواب ما أثبتناه؛ اعتمادًا على ترجمته كما في \"تهذيب الكمال\" ٣٢/ ٥٥١ (٧١٨٨)، وغيره؛ فضلًا عن أنه عند ابن حزم -الذي ينقل عنه هنا-: (يونس) كما أثبتناه!:\n(^٦) رواه مسلم (١٦٢٧/ ٣).\n(^٧) ما بين المعقوفين سقط من الأصل، ولعله تبع في ذلك ما عند ابن حزم؛ فقد سقط من عنده أيضًا، والمثبت هو الصواب، وبإثباته رواه مسلم (١٦٢٧/ ٤).\nوانظر ترجمة عمرو في \"تهذيب الكمال\" ٢١/ ٥٧٠ (٤٣٤١).\n(^٨) \"المحلى\" ٩/ ٣١٢.","vol":"17","page":173},{"text":"وأخرجه مسلم من حديث أيوب عن نافع: \"ما حق امرئ يوصي بالوصية وله مال يوصي فيه؛ تأتي عليه ليلتان إلا ووصيته مكتوبة عنده\" ومن حديث يحيى بن سعيد القطان، عن عبيد الله، عن نافع أيضًا، وفي لفظ: \"يبيت ثلاث ليالٍ\" (^١) وروى ابن عون عن نافع: \"لا يحل لامرئ مسلم له مال\" (^٢)\nقَالَ أبو عمر: لم يتابع ابن عون على هذِه اللفظة. ورواه سليمان بن موسى عن نافع، وعبد الله بن نمير عن عبيد الله عن نافع: \"وعنده مال\" قَالَ أبو عمر: وهذا أولى عندي من قول من قَالَ: شيء؛ لأن الشيء قليل المال وكثيره، وقد أجمع العلماء على أن من لم يكن عنده إلا الشيء اليسير التافه من المال أنه لا يندب إلى الوصية (^٣).\nقلتُ: في هذا شيء ستعرفه قريبًا عن الزهري، وذكر أبو مسعود في \"تعليقه\" أن مسلمًا عنده: \"يبيت ليلة\" ولم (يؤخذ) (^٤) فيه كما نبه عليه ابن الجوزي وغيره، قَالَ ابن عمر: ما مرت علي ليلة منذ سمعت رسول الله - ﷺ - قَالَ ذَلِكَ إلا وعندي وصيتي (^٥).\nوقد اختلف العلماء في وجوب الوصية على من خلف مالًا بعد أن تعلم أن حديث ابن عمر، فيه الحض على الوصية؛ خشية فجأة الموت، والإنسان على غير عدة ونسيان- فقالت طائفة: الوصية واجبة على ظاهر الآية.\n_________\n(^١) مسلم (١٦٢٧) ورواياته.\n(^٢) رواه الطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٦١ (٣٦٢٧).\n(^٣) \"التمهيد\" ١٤/ ٢٩١.\n(^٤) كذا بالأصل، ولعلها يؤاخذ.\n(^٥) مسلم (١٦٢٧/ ٤).","vol":"17","page":174},{"text":"قَالَ الزهري: جعل الله الوصية حقًا مما قل أو كثر (^١).\nقيل لأبي مجلز: على كل عشر وصية؟ قَالَ: كل من ترك خيرًا (^٢).\nوبهذا قَالَ ابن حزم (^٣)؛ تمسكًا بحديث مالك. قَالَ: وروينا من طريق عبد الرزاق، عن الحسن بن عبيد الله. قَالَ: كان طلحة بن عبيد الله والزبير يشددان في الوصية (^٤)، وهو قول عبد الله بن أبي أوفى، وطلحة بن مصرف، والشعبي، وطاوس (^٥)، وغيرهم. قَالَ: وهو قول أبي سليمان وجميع أصحابنا. وقالت طائفة: ليست واجبة، كان الموصي موسرًا أو فقيرًا، هو قول النخعي (^٦) والشعبي (^٧)، وهو قول مالك والثوري والشافعي.\nقالَ: -أعني الشافعي- قوله: \"مَا حَقُّ امْرِئٍ مُسْلِمِ\" يحتمل ما الحزم، ويحتمل ما المعروف في الأخلاق إلا هذا من جهةَ الفرض. واحتجوا برواية يحيى بن سعيد التي فيها: يريد أن يوصي فيه (^٨). فرد الأمر إلى إرادته، والشارع لم يوص، ورووا أن ابن عمر لم يوص (^٩)، وهو\n_________\n(^١) رواه الطبري ٢/ ١٢٧ (٢٦٨٧)، وقال الحافظ في \"الفتح\" ٥/ ٣٥٦: ثابت عن الزهري.\n(^٢) رواه الطبري ٢/ ١٢٢ (٢٦٤١).\n(^٣) \"المحلى\" ٩/ ٣١٢.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٩/ ٥٨٠٥٧ (١٦٣٣٢)، والطبري ٢/ ١٢٥ (٢٦٧٠)، (٢٦٧١).\n(^٥) رواه عنهم ابن أبي شيبة ٦/ ٢٢٩ - ٢٣٠ (٣٠٩٢٣، ٣٠٩٢٨، ٣٠٩٣٠).\n(^٦) رواه عبد الرزاق \"المصنف\" ٩/ ٥٧ - ٥٨ (١٦٣٣٢)، وابن أبي شيبة ٦٠/ ٢٣٠ (٣٩٢٩).\n(^٧) رواه عبد الرزاق ٩/ ٥٧ (١٦٣٢٩).\n(^٨) مسلم (١٦٢٧).\n(^٩) رواه الطبري ٢/ ١٢٥ (٢٦٦٨).","vol":"17","page":175},{"text":"الراوي، وأن حاطب بن أبي بلتعة بحضرة عمر لم يوص، وأن ابن عباس قَالَ فيمن ترك ثمانمائة درهم: ليس فيها وصية. وأن عليًا نهى من لم يترك إلا من السبعمائة إلى التسعمائة عن الوصية (^١)، وأن عائشة قالت فيمن ترك أربعمائة دينار: ما في هذا فضل عن ولده (^٢). وعن النخعي: ليست الوصية فرضًا (^٣)، وهو قول أبي حنيفة والشافعي ومالك.\nقَالَ ابن حزم: وكل هذا لا حجة لهم في شيء منه، أما من زاد -يريد: مالكًا ومن أسلفناه- رووه بغير هذا اللفظ، لكن بلفظ الإيجاب فقط. وأما قولهم: إنه - ﷺ - لم يوص. فقد كانت تقدمت وصيته بقوله الثابت يقينًا: \"إنا معشر الأنبياء لا نورث، ما تركناه صدقة\" (^٤) وهذِه وصية صحيحة بلا شك؛ لأنه أوصى بصدقة كل ما يترك إذا مات، وإنما صح الأثر بنفي الوصية التي تدعيها الرافضة إلى علي فقط.\nوأما ما رووا أن ابن عمر لم يوص فباطل؛ لأن هذا إنما روي من طريق أشهل بن حاتم، وهو ضعيف، ومن طريق ابن لهيعة، وهو لا شيء، والثابت عنه ما أسلفناه.\nوأما خبر حاطب وعمر فمن رواية ابن لهيعة، وأما خبر ابن عباس ففيه ليث بن أبي سليم، وهو ضعيف.\nوأما حديث علي فإنه حد القليل ما بين السبعمائة إلى التسعمائة، وهم لا يقولون بهذا، وليس في حديث أم المؤمنين بيان ما ادعوا، بل لو صح كل ذَلِكَ ما كانت فيه حجة؛ لأنهم قد عارضهم صحابة،\n_________\n(^١) رواه عبد الرزاق ٩/ ٦٣ (١٦٣٥٣).\n(^٢) رواه عبد الرزاق ٩/ ٦٣ (١٦٣٥٤).\n(^٣) تقدم تخريجهما.\n(^٤) سيأتي برقم (٤٠٤٣).","vol":"17","page":176},{"text":"كما أوردنا، وإذا وقع التنازع لم يكن قول طائفة أولى من قول أخرى، والفرض حينئذ هو الرجوع إلى الكتاب والسنة، وكلاهما يوجب فرض الوصية (^١).\nقلتُ: [و] (^٢) ذكر النخعي لما نقل أن طلحة والزبير كانا يشددان في الوصية، فقال: ما كان عليهما أن لا يفعلا، توفي رسول الله وما أوصى، وأوصى أبو بكر، فإن أوصى فحسن، وإن لم يوص فلا بأس (^٣).\nقَالَ ابن العربي (^٤): السلف الأول لا نعلم أحدًا قَالَ بوجوبها، وأما الحسن بن عبيد الله فلم يسمع أحدًا من الصحابة (^٥) ولا سيما هذين القديمين الوفاة. وأظنه استنبط من حديث ابن أبي أوفى في الباب، وقول طلحة له: إن هذا مذهبهما والأمر فمحمول على الندب، وقد أوصى - ﷺ - عدة وصايا منها ما سلف (^٦).\n_________\n(^١) هنا انتهى قول ابن حزم في \"المحلى\" ٩/ ٣١٢ - ٣١٣.\n(^٢) من (ص).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٩/ ٥٧ (١٦٣٣٢) والطبري في \"تفسيره\" ٢/ ١٢٥ (٢٦٧٠، ٢٦٧١).\n(^٤) \"عارضة الأحوذي\" ٨/ ٢٧٤.\n(^٥) هو الحسن بن عبيد الله بن عروة النخعي أبو عروة الكوفي.\nروى عن: إبراهيم بن يزيد النخعي، وأبي بكر بن أبي موسى الأشعري، وروى عنه: أبو إسحاق الفزاري، وسفيان الثوري، وسفيان بن عيينة، وشعبة بن الحجاج.\nوثقه العجلي، وأبو حاتم، والنسائي، وقال يحيى بن معين: ثقة صالح. مات سنة تسع وثلاثين ومائة.\nانظر ترجمته في \"تهذيب الكمال\" ٦/ ٩٩ - ٢٠١ ترجمة (١٢٤٢)، \"الجرح والتعديل\" ٣/ ٢٣ ترجمة (٩٦)، \"الثقات\" ٦/ ١٦٠.\n(^٦) كما في حديث الباب.","vol":"17","page":177},{"text":"ومنها: \"لا يبقين دينان بجزيرة العرب\" (^١)، وإجازة الوفد (^٢)، و\"الصلاة وما ملكت أيمانكم\" (^٣). وحديث عمرو بن الحارث السالف (^٤)، وعند ابن إسحاق: أوصى عند موته لجماعة من قبائل العرب بجداد أوساق من تمر سهمه بخيبر (^٥)، وأوصى بالأنصار خيرًا (^٦)، نعم مات ودرعه مرهونة ولم يوص بفكها (^٧).\nوأما ما ذكره ابن حزم عن طاوس، فذكر سعيد بن منصور في \"سننه\" عن ابن عيينة، عن ابن طاوس عنه أنه كان يقول: إن الوصية كانت قبل الميراث، فلما نزل الميراث نسخ من يرث وبقيت الوصية لمن لا يرث، فهي ثابتة، فمن أوصى لغير ذي قرابة (^٨) لم تجز وصيته (^٩).\nقلتُ: فهذا كما ترى، قَالَ: ثابتة. ولم يقل: واجبة.\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٥٥٦، والبيهقي في \"السنن\" ٦/ ١٣٥ مرسلًا من حديث عمر بن عبد العزيز، ورواه مالك ص ٥٥٦ والبيهقي ٩/ ٢٠٨ أيضًا مرسلًا من حديث ابن شهاب. وأخرجه البخاري (٣١٦٨) بلفظ: \"أخرجوا المشركين من جزيرة العرب\".\n(^٢) سيأتي برقم (٣١٦٨) كتاب الجزية والموادعة.\n(^٣) رواه ابن ماجه (٢٦٩٧)، أحمد ٣/ ١١٧ والنسائي في \"الكبرى\" ٤/ ٢٥٨، وأبو يعلى ٥/ ٣٠٩ - ٣١٠ والحاكم ٣/ ٥٧ من طرق عن أنس مرفوعًا وصححه الألباني في \"الإرواء\" (٢١٧٨).\n(^٤) حديث الباب رقم (٢٧٣٩).\n(^٥) \"سيرة النبي\" لابن هشام ٣/ ٤٠٧ - ٤٠٨.\n(^٦) سيأتي عند البخاري برقم (٣٧٩٩).\n(^٧) سيأتي عند البخاري برقم (٤٤٦٧).\n(^٨) أي ممن لا يرث من قرابته المحتاجين، فهم أحق بالوصية من غيرهم على هذا القول.\n(^٩) \"سنن سعيد ابن منصور\" ٢/ ٦٦٥ (٢٥٣).","vol":"17","page":178},{"text":"وقال الشافعي: لما احتملت الآية ما ذهب إليه طاوس، وجب عندنا على أهل العلم طلب الدلالة على خلاف قوله أو موافقته، فوجدنا الشارع حكم في ستة مملوكين، كانوا لرجل لا مال له غيرهم فأعتقهم، فجزأهم ثلاثة أجزاء، فأعتق اثنين وأرق أربعة (^١)، فكانت دلالة السنة في هذا بينة؛ لأنه - ﷺ - أنزل عتقهم في المرض وصية، والذي أعتقهم رجل من العرب، والعربي إنما يملك من لا قرابة بينه وبين العجم، فأجاز - ﷺ - الوصية، فدل ذَلِكَ على أن الوصية لو كانت تبطل لغير قرابة بطلت للعبيد المعتقين (^٢).\nقلتُ: وأسند أبو داود في \"ناسخه ومنسوخه\" عن ابن عباس: أنها منسوخة بآية الميراث (^٣). قلتُ: وقاله ابن عمر أيضًا (^٤)، وهو قول مالك والشافعي وجماعة. ونقل العدوي البصري في \"ناسخه\" عن بعض أهل العلم نسخ الوالدين وثبت الأقربون، وهو قول الحسن وطاوس وجماعة (^٥)، وليس العمل عليه، وقال بعضهم: والعمل به، نسخها: ﴿يُوصِيكُمُ اللهُ﴾ [النساء: ١١] ﴿لِلرِّجَالِ نَصِيبٌ﴾ [النساء: ٧] وهو قول ابن عباس وجماعة (^٦).\n_________\n(^١) مسلم (١٦٦٨) كتاب: الإيمان، باب: من أعتق شركًا له في عبد.\n(^٢) الرسالة ص ١٤٣: ١٤٥.\n(^٣) رواه أبو داود في \"سننه\" (٢٨٦٩) والطبري ٢/ ١٢٤ (٢٦٦٠)، والبيهقي ٦/ ٢٦٥ وأورده السيوطي في \"الدر المنثور\" ١/ ٣٢٠ وعزاه إلى أبي داود في \"سننه\" و\"ناسخه\" والبيهقي.\n(^٤) رواه ابن أبي شيبة ٦/ ٢٣١ (٣٠٩٣٩)، والطبري ٢/ ١٢٤ (٢٦٦١)، والبيهقي في \"سننه\" ٦/ ٢٦٥.\n(^٥) رواه عنهما ابن جرير ٢/ ١٢٣ (٢٦٥٠، ٢٦٥١، ٢٦٥٢)، وبمعناه البيهقي في \"سننه\" ٦/ ٢٦٥.\n(^٦) سيأتي برقم (٢٧٤٧) باب: لا وصية لوارث.","vol":"17","page":179},{"text":"وقال النحاس في \"ناسخه\": في هذِه الآية خمسة أقوال.\nفمن قَالَ: القرآن يجوز أن ينسخ بالسنة قال: نسخها: \"لا وصية لوارث\" (^١) ومن منع قَالَ: نسخها الفرائض.\nقَالَ ابن عباس: نسخها: ﴿لِلرِّجَالِ نَصِيبٌ﴾ [النساء: ٧] (^٢). وقال مجاهد: ﴿يُوصِيكُمُ اللهُ﴾ (^٣).\nوقال الحسن: نسخت للوالدين وثبتت للأقربين الذين لا يرثون (^٤)، وكذا روي عن ابن عباس (^٥).\nوقال النخعي والشعبي: الوصية للوالدين، والأقربين على الندب (^٦).\nوقال الضحاك وطاوس: الوصية للوالدين والأقربين واجبة بنص القرآن إذا كانوا لا يرثون. قَالَ طاوس: من أوصى لأجانب وله أقرباء فردت للأقرباء (^٧).\n_________\n(^١) سيأتي تخريج المصنف له عند شرح ترجمة الحديث (٢٧٤٧).\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" ١/ ٢٩٩ (١٦٠٤) والنحاس في \"ناسخه\" ١/ ٤٨٢ (٤٤) وأورده السيوطي في \"الدر المنثور\" ١/ ٣١٩ وعزاه إلى أبي داود والنحاس معًا في \"الناسخ\" وابن المنذر وابن أبي حاتم.\n(^٣) رواه الطبري ٢/ ١٢٥ (٢٦٦٦).\n(^٤) رواه الطبري ٢/ ١٢٣ (٢٦٥١، ٢٦٥٢).\n(^٥) رواه الطبري ٢/ ١٢٣ (٢٦٥٤).\n(^٦) رواه عن النخعي عبد الرزاق في \"مصنفه\" ٩/ ٥٧ - ٥٨ (١٦٣٣٢)، وفي \"تفسيره\" ١/ ٨٩ (١٧٣)، والطبري ٢/ ١٢٥ (٢٦٧٠، ٢٦٧١) وعن الشعبى رواه عبد الرزاق في \"مصنفه\" ٩/ ٥٧ (١٦٣٢٩).\n(^٧) روى نحوه عبد الرزاق في \"مصنفه\" ٩/ ٨١ - ٨٢ (١٦٤٢٦، ١٦٤٢٧)، وابن أبي شيبة ٦/ ٢١٥ (٣٠٧٧٤)، والبيهقي ٦/ ٦٦٥.","vol":"17","page":180},{"text":"وقال الضحاك: من مات وله شيء ولم يوص لأقربائه فقد مات عن معصية لله (^١). وقال الحسن وجابر بن زيد وعبد الملك بن يعلى فيما ذكره الطبري: إذا أوصى رجل لقوم غرباء بثلثه وله أقرباء أعطى الغرباء ثلث المال، ورد الباقي على الأقرباء (^٢).\nقَال الطبري: وحكي عن طاوس أن جميع ذَلِكَ ينتزع من الموصى لهم ويدفع لقرابته؛ لأن آية البقرة عندهم محكمة (^٣). قَال النحاس: فالواجب أن لا يقال: إنها منسوخة؛ لأن حكمها ليس بناف حكم\nما فرض الله من الفرائض، فوجب أن يكون ﴿كُتِبَ عَلَيْكُمْ﴾ الآية. كقوله: ﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ﴾ [البقرة: ١٨٣] (^٤).\nوقال أبو إسحاق في قوله: ﴿كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ المَوْتُ﴾ [البقرة: ١٨٠] هذا الفرض بإجماع نسخته آيات المواريث التي في النساء، وهذا مجمع عليه. وقال قوم: إن المنسوخ من هذا ما نسخته المواريث، وأمر الوصية في الثلث باق. وهذا ليس بشيء؛ لأن الإجماع أن ثلث الرجل إن شاء أن يوصي فيه بشيء فله، وإن ترك ذَلِكَ فجائز، والآية في قوله: ﴿كُتِبَ عَلَيْكُمْ﴾ [البقرة: ١٨٠] الوصية منسوخة بإجماع كما وصفنا. وقال الطبري بإسناده إلى جهضم، عن عبد الله بن بدر، عن\nابن عمر في قوله: ﴿إِنْ تَرَكَ خَيْرًا الوَصِيَّةُ﴾ [البقرة: ١٨٠] نسختها آية المواريث. قَال ابن يسار: قَال ابن مهدي: فسألت جهضمًا عنه فلم يحفظه (^٥).\n_________\n(^١) رواه الطبري ٢/ ١٢١ (٢٦٣٥، ٢٦٣٧).\n(^٢) رواه الطبري ٢/ ١٢٢ (٢٦٤٤).\n(^٣) رواه الطبري ٢/ ١٢٢ (٢٦٤٦).\n(^٤) \"الناسخ والمنسوخ\" لأبي جعفر النحاس ١/ ٤٨٠ - ٤٨٦.\n(^٥) الطبري ٢/ ١٢٤ (٢٦٦١).","vol":"17","page":181},{"text":"ولما ذكر ابن الحصار في \"ناسخه\" قول ابن عباس وابن عمر قَالَ: هذا إنما هو نقل وتصريح بالنسخ، وليس برأي ولا اجتهاد. وفي ابن ماجه بإسناد ضعيف من حديث جابر مرفوعًا: \"من مات على وصية مات على سبيل وسنة وتقى وشهادة، ومات مغفورًا له\" (^١) ومن حديث أنس مرفوعًا: \"المحروم من حرم وصيته\" (^٢).\nوفي المسألة قول ثالث، قاله أبو ثور: إنها ليست واجبة إلا على رجل عليه دين أو عنده مال لقوم، فواجب أن يكتب وصيته ويخبر بما عليه؛ لأن الله فرض أداء الأمانات، فمن لا حق عليه ولا أمانة قبله فليس. بواجب عليه أن يوصي (^٣)، يقويه قوله: \"مَا حَقُّ امْرِئٍ مُسْلِمِ\" (^٤) فأضاف الحق إليه؛ كقوله: هذا حق زيد فلا ينبغي أن يتركه، فإذا تركه لم يلزمه.\nوقد سلف رواية: يريد الوصية، فعلق ذَلِكَ بإرادة الموصي، ولو كانت واجبة لم يعلقها بإرادته، وهو رأي الجماعة.\n_________\n(^١) رواه ابن ماجه (٢٧٠١).\nوقال البوصيري في \"زاوائد ابن ماجه\" ص ٣٦٥: فيه بقية بن الوليد وهو يدلس وشيخه يزيد بن عوف أبي النضير، وقيل: عمرو بن صبيح بن أبي الزبير ولم أر من تكلم فيه، وضعفه الألباني في \"ضعيف الجامع\" برقم (٥٨٤٨).\n(^٢) رواه ابن ماجه (٢٧٠٠)، قال البوصيري في \"زوائد ابن ماجه\" ص ٣٦٥: قلت: له شاهد في الصحيحين، وغيرهما من حديث ابن عمر، إسناد حديث أنس بن مالك، فيه يزيد بن أبان الرقاشي وهو ضعيف، وضعفه الألباني في \"ضعيف الجامع\" (٥٩١٦).\n(^٣) وهو قول الجمهور والشعبي والنخعي والثوري ومالك والشافعي كما بينه ابن قدامة في \"المغني\" ٨/ ٣٩٠.\n(^٤) مسلم (١٦٢٧).","vol":"17","page":182},{"text":"قَالَ ابن بطال: ومما يدل على ذَلِكَ أيضًا أن ابن عمر راوي الحديث لم يوص، ومحال أن يخالف ما رواه لو كان واجبًا، ولكنه عقل منه للاستحباب (^١). وقد أسلفنا رد هذا.\nثم اعلم أن الحق في اللغة هو الثابت مطلقًا، فإذا أطلق في الشرع فالمراد به ثبوت الحق فيه، ثم الحكم الثابت في الشرع أعم من كونه واجبًا أو مندوبًا أو مباحًا إذ كل واحد منها ثابت وموجود فيه، لكن إطلاق الحق على المباح قلما يقع في الشريعة، وإنما يؤخذ فيه بمعنى الواجب والندب، فإن اقترن به على ما في معناها ظهر فيه قصد الوجوب وإلا فهو محتمل كما جاء في هذا الحديث.\nوعلى هذا فلا حجة لداود وأتباعه في التمسك به على الوجوب (^٢)؛ لأنه لم تقترن به قرينة تزيل إجماله، فإن أبي إلا دعوى ظهوره قابلناه بما قاله بعض أصحابنا في هذا الحق، أنه قد اقترن به ما يدل على الندب، وهو تعلقها على الإرادة، فإقرار مثل هذا يقوي إرادة الندب، ولو أنَّا سلمنا أن ظاهره الوجوب، نقول بموجبه فيمن كان عليه حقوق يخاف ضياعها، أو له حقوق كما قال أبو ثور.\nوالترخيص في الليلتين أو الثلاث رفع الحرج والعسر أو أراد الموصي يتأمل ويقدم في هذِه الليالي ما يريد الوصاة به.\nوقوله: (\"مَكْتُوبَة عِنْدَهُ\") فيه: أن الوصية نافذة وإن كانت عند صاحبها، ولم يجعلها عند غيره، وكذلك إن جعلها عند غيره وارتجعها.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٤٢.\n(^٢) قال بالوجوب أيضًا ابن حزم في \"المحلى\" ٩/ ٣١٢ فقال: الوصية فرض على كل من ترك مالًا.","vol":"17","page":183},{"text":"وفيه: أن الكتاب يكفي من غير إشهاد، وبه قَالَ محمد بن نصر المروزي، وهو ظاهر الحديث، ولولا أنه كاف لما كان لذكره فائدة. وحمله المتأخرون، منهم النووي على أن المراد: إذا أشهد عليه بها لا أنه يقتصر على مجرد الكتابة، بل لايعمل بها ولا ينتفع إلا إذا كانت بإشهاد، وهذا مذهبنا ومذهب الجمهور (^١)، وكذا قَالَ القرطبي: ذكر الكتابة مبالغة في زيادة الاستيثاق، فلو كتبها ولم يشهد بها فلم يختلف قول مالك أنه لا يعمل بها إلا فيما يكون فيها من إقرار بحق لمن لا يتهم عليه، يلزمه تنفيذه (^٢).\nوأما حديث عمرو بن الحارث: فقد أسلفته في الكلام على أم الولد وكونه ختنه؛ لأنه أخو جويرية أم المؤمنين، وهذا قول ابن الأعرابي وابن فارس والأصمعي أن الختن من قبل المرأة، والصهر من قبل الزوج. وقال محمد بن الحسن: الختن: الزوج ومن كان من ذوي رحمه، والصهر من قبل المرأة (^٣).\nوقوله: (أَرْضًا جَعَلَهَا صدَقَة) إنما تصدق بها في صحته وأخبر بالحكم بعد وفاته، وهي: فدك والتي بخيبر، قاله ابن التين وقد أسلفنا هناك أن فيه دلالة على أن أم الولد تعتق بموت السيد، وقال ابن المنير: ووجه دخوله هنا احتمال كون الصدقة هنا موسى بها (^٤)، وهو مخالف لما ذكره ابن التين.\n_________\n(^١) \"مسلم بشرح النووي\" ١١/ ٧٥ - ٧٦.\n(^٢) \"المفهم\" ٤/ ٥٤٢.\n(^٣) \"لسان العرب\" ٢/ ١١٠٢، مادة (ختن)، و\"مجمل اللغة\" ١/ ٣١٣ مادة (ختن)، ١/ ٥٤٣ مادة (صهر).\n(^٤) \"المتواري\" ص ٣١٥.","vol":"17","page":184},{"text":"وأما حديث ابن أبي أوفى: فقد سلف الجواب عنه، والمراد فيه أنه لم يوص، إنما أراد الوصية التي زعم بعض الشيعة أنه أوصى بالأمر إلى علي، وقد تبرأ علي من ذَلِكَ حين قَالَ له: أعهد إليك رسول الله بشيء لم يعهده إلى الناس؟ فقال: لا، والذي فلق الحبة وبرأ النسمة ما عندنا إلا كتاب الله وما في هذِه الصحيفة (^١). وهو راد لما أكثره الشيعة من الكذب على أنه أوصى له بالخلافة (^٢). وأما أرضه وسلاحه وبغلته، فلم يوص فيها على جهة ما يوصي الناس في أموالهم؛ لأنه قَالَ: \"لا نورث، ما تركناه صدقة\" (^٣) ورفع الميراث عن أزواجه وأقاربه، وإنما تجوز الوصية لمن لا يجوز لأهله وراثته.\nوأما حديث عائشة: فيه: أنه انخنث. أي: انثنى. ومنه سمي: المخنث؛ لتثنيه وتكسره. قَالَ صاحب \"العين\": الخنث: السقاء (^٤). وخنث: إذا سأل. وخنثته أنا.\nووصيته بكتاب الله في الحديث الذي قبله غير معنى قول عائشة: بما أوصى؟\nوقوله فيه: (أَوْصَى بِكِتَابِ اللهِ). قد فسره علي بقوله: ما عندنا إلا كتاب الله. وكذلك قَالَ عمر: حسبنا كتاب الله حين أراد أن يعهد عند موته (^٥).\n_________\n(^١) سيأتي برقم (٦٩٠٣).\n(^٢) قلت: وقد تعلق الشيعة أيضًا بحديث يأتي في \"الصحيح\" برقم (٣٧٠٦) وفيه: \"أنت مني بمنزلة هارون من موسى\" ورد القاضي عياض هذِه الحجة، وفصَّل الكلام في ذلك. انظر \"إكمال المعلم\" ٧/ ٤١١ - ٤١٢.\n(^٣) تقدم تخريجه.\n(^٤) \"العين\" ٤/ ٢٤٨.\n(^٥) سيأتي برقم (٥٦٦٩).","vol":"17","page":185},{"text":"<span data-type='title' id=toc-1973>٢ - باب أَنْ يَتْرُكَ وَرَثَتَهُ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ يَتَكَفَّفُوا النَّاسَ </span>(^١)\n٢٧٤٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ ﵁ قَالَ: جَاءَ النَّبِيُّ - ﷺ - يَعُودُنِي وَأَنَا بِمَكَّةَ، وَهْوَ يَكْرَهُ أَنْ يَمُوتَ بِالأَرْضِ التِي هَاجَرَ مِنْهَا قَالَ: \"يَرْحَمُ اللهُ ابْنَ عَفْرَاءَ\". قُلْتُ: يَا رَسُولَ اللهِ، أُوصِي بِمَالِي كُلِّهِ؟ قَالَ: \"لَا\". قُلْتُ: فَالشَّطْرُ؟ قَالَ: \"لَا\". قُلْتُ: الثُّلُثُ؟ قَالَ: \"فَالثُّلُثُ، وَالثُّلُثُ كَثِيرٌ، إِنَّكَ أَنْ تَدَعَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَدَعَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ فِي أَيْدِيهِمْ، وَإِنَّكَ مَهْمَا أَنْفَقْتَ مِنْ نَفَقَةٍ فَإِنَّهَا صَدَقَةٌ، حَتَّى اللُّقْمَةُ التِي تَرْفَعُهَا إِلَى فِي امْرَأَتِكَ، وَعَسَى اللهُ أَنْ يَرْفَعَكَ فَيَنْتَفِعَ بِكَ نَاسٌ وَيُضَرَّ بِكَ آخَرُونَ\". وَلَمْ يَكُنْ لَهُ يَوْمَئِذٍ إِلَّا ابْنَةٌ. [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح: ٥/ ٣٦٣]\nذكر فيه حديث سَعْدِ بْنِ أَبِي وَقَّاصٍ وفيه: \"فَالثُّلُثُ، وَالثُّلُثُ كَثِيرٌ\". بطوله، وقد سلف في الجنائز (^٢).\nوقوله: (\"يَرْحَمُ اللهُ ابن عَفْرَاءَ\") قَالَ الداودي: أراه غير محفوظ، والصواب: ابن خوْلة (^٣). كما ذكره البخاري في: الفرائض من حديث الزهري، عن عامر بن سعد، عن أبيه (^٤)، ولعل الوهم أتى من سعد بن إبراهيم راويه عن عامر، والزهري أحفظ من سعد.\n_________\n(^١) في (ص): باب الوصية بالثلث، وأن يترك ورثته أغنياء .. [إلى آخره، فزاد فيها: الوصية بالثلث].\n(^٢) سلف برقم (١٢٩٥) باب: رثى النبي - ﷺ - سعد بن خولة.\n(^٣) نقل الكرماني في \"شرحه\" ١٢/ ٦١ عن التيمي أنه قال: يحتمل أن يكون لأم سعد اسمان خولة وعفراء، وقال الكرماني: ويحتمل أن تكون خولة اسمها، وعفراء صفته أو خولة اسم أبيه وعفراء اسم امه.\n(^٤) سيأتي برقم (٦٧٣٣)، باب: ميراث البنات.","vol":"17","page":186},{"text":"واعلم أن الله تعالى ذكر الوصية في كتابه ذكرًا مجملًا، ثم بين رسوله - ﷺ - أن الوصايا مقصورة على الثلث؛ لإطلاقه لسعد الوصية بالثلث في هذا الحديث، وليس بجور إذ لو كان جورًا لبيّنه، وأجمع العلماء على القول به، واختلفوا في القدر الذي يستحب أن يوصي به الميت، وسيأتي بعد هذا، إلا أن الأفضل لمن له ورثة أن يقصر في وصيته عن الثلث، غنيًا كان أو فقيرًا؛ لأنه - ﷺ - لما قَالَ لسعد: \"الثُّلُثُ كثِيرٌ\" أتبعه بقوله: \"إنك إن تذر\" إلى آخره، ولم يكن لسعد يومئذ إلا ابنة واحدة كما ذكر هنا وفيما بعد، فدل أن ترك المال للورثة خير من الصدقة به، وأن النفقة على الأهل من الأعمال الصالحة.\nوروى ابن أبي شيبة من حديث ابن أبي مليكة، عن عائشة قَالَ لها رجل: إني أريد أن أوصي. قالت: كم مالك؟ قَالَ: ثلاثة آلاف. قالت: فكم عيالك؟ قَالَ: أربعة. قالت: إن الله يقول: ﴿إِنْ تَرَكَ خَيْرًا﴾ [البقرة: ١٨٠] وإن هذا شيء يسير، فدعه لعيالك، فإنه أفضل (^١).\nوروى حماد، عن أيوب، عن نافع، عن ابن عمر، أنه ذكر له الوصية في مرضه فقال: أما مالي فالله أعلم ما كنت أفعل فيه، وأما رباعي فلا أحب أن يشارك فيها أحد ولدي (^٢)، وعن علي أنه دخل على رجل من بني هاشم يعوده وله ثمانمائة درهم وهو يريد أو يوصي، فقال له: يقول الله: ﴿إِنْ تَرَكَ خَيْرًا﴾ ولم تدع خيرًا توصي به (^٣).\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٢٣٠ (٣٠٩٣٧).\n(^٢) رواه الطبري ٢/ ١٢٥ (٢٦٦٨)، وعزاه في \"الفتح\" ٢/ ٣٥٩ إلى ابن المنذر وصحح إسناده.\n(^٣) رواه عبد الرزاق في \"مصنفه\" ٩/ ٦٢ (١٦٣٥١، ١٦٣٥٢)، وابن أبي شيبة ٦/ ٢٣٠ (٣٠٩٣٦)، والطبري ٢/ ١٢٦ (٢٦٨٢).","vol":"17","page":187},{"text":"وعن ابن عباس: من ترك سبعمائة درهم فلا يوصي، فإنه لم يترك خيرًا (^١). وقال قتادة في الآية: ألف درهم فما فوقها (^٢). قَالَ ابن المنذر: وقد (دلت) (^٣) هذِه الآثار على أن من ترك مالًا قليلًا، فالاختيار له ترك الوصية، وإبقاؤه للورثة (^٤).\nوقوله: (\"عَسَى اللهُ أَنْ يَرْفَعَكَ، فَيَنْتَفِعَ بِكَ نَاسٌ وَيُضَرَّ بِكَ آخَرُونَ\") انتفع به من أدخله الإسلام، وضر به من هو كافر. أو أن ابنه عمر ولاه عبيد الله بن زياد على الجيش الذين لقوا الحسين فقتلوه. وهذا من أعلام نبوته. ووقع كما أخبر. وكيف لا ولا ينطق عن الهوى.\nوقال ابن بطال: ثبت أن سعدًا أُمِّر على العراق، فأتي بقوم ارتدوا عن الإسلام، فاستتابهم، فأبى بعضهم فقتلهم. ففر أولئك، وتاب بعضهم، فانتفعوا (^٥). وعاش سعد بعد حجة الوداع خمسًا وأربعين سنة (^٦).\nوقوله: (\"خَيْرٌ مِنْ أَنْ تَدَعَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ فِي أَيْدِيهِمْ\") العالة: جمع عائل، وهو الفقير الذي لا شيء له، ومنه: ﴿وَوَجَدَكَ عَائِلًا فَأَغْنَى (٨)﴾ [الضحى: ٨].\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٢٣٠ (٣٠٩٣٤).\n(^٢) رواه الطبري ٢/ ١٢٦ (٢٦٨١).\n(^٣) في (ص): ذكر.\n(^٤) \"الإقناع\" لابن المنذر ٢/ ٤١٥.\n(^٥) رواه الطحاوي في \"شرح مشكل الآثار\" ١٣/ ٢٢٢ (٥٢٢٣).\n(^٦) \"شرح ابن بطال\" ٨/ ١٤٤ - ١٤٥.\nوانظر ترجمة سعد بن أبي وقاص في \"الطبقات\" لابن سعد ٣/ ١٣٧، و\"تهذيب الكمال\" ١٠/ ٣٠٩. و\"سير الأعلام\" ١/ ٩٢.","vol":"17","page":188},{"text":"و\"يَتَكَفَّفُونَ\": يبسطون أكفهم لمسألتهم. قَالَ صاحب \"العين\": استكف: بسط كفه (^١).\nفرع:\nأكثر أهل العلم على أن هبة المريض وصدقاته من ثلثه إذا مات منه كسائر الوصايا. واتفق على ذَلِكَ فقهاء الحجاز والعراق. وقالت فرقة: هي من جميع المال كأفعاله، وهو صحيح. حكاه الطحاوي وقال: هذا قول لم نعلم أحدًا من المتقدمين قاله (^٢). وأظنه قول أهل الظاهر: إذا قبضت وصية المريض وعطاياه فهي من رأس ماله، لأن ما قبض قبل الموت ليس وصية، وإنما الوصية ما يستحق بموت الموصي. وسواءً قُبضت عند جماعة الفقهاء أو لم تُقبض هي من الثلث.\nوحديث عائشة في \"الموطأ\" أن أباها نحلها جادَّ عشرين وَسْقًا بالغابة، فلما مرض قَالَ: لو كنت حزتيه كان لك (^٣)، وإنما هو اليوم مال الوارث. فأخبر الصديق أنها لو كانت قبضته في الصحة تم لها ملكه، وأنها لا تستطيع قبضه في المرض قبضًا يتم لها به ملكه، وجعل ذَلِكَ غير جائز كما لا تجوز الوصية لها به، ولم تنكر ذَلِكَ عائشة على والدها، ولا سائر الصحابة، فدل أن مذهبهم جميعًا كان فيه مثل مذهبه. وفي هذا أعظم حجة على من خالف قول جماعة العلماء. وكذلك فعل الشارع في الذي أعتق ستة أعبد له عند الموت لا مال له غيرهم. فأقرع بينهم، وأعتق اثنين، وأرق أربعة، فجعل\n_________\n(^١) \"العين\" ٥/ ٢٨٣.\n(^٢) \"شرح معاني الآثار\" ٤/ ٣٨٠.\n(^٣) \"الموطأ\" ص ٤٦٨.","vol":"17","page":189},{"text":"العتق في المرض من الثلث. فكذا الهبة والصدقة لاشتراكها في تفويت المال.\nوقوله: (وَلَمْ يَكُنْ لَهُ يَوْمَئِذٍ إِلَّا ابنةٌ). حدث له بعد ذَلِكَ خمسة من الولد. واختلف متى عاده - ﷺ -. والصواب: في حجة الوداع، وبه قَالَ الزهري (^١).\nوقال ابن عيينة: في يوم الفتح (^٢)، وغلطوه (^٣).\n_________\n(^١) سلف برقم (١٢٩٥).\n(^٢) رواه الترمذي في \"سننه\" (٢١١٦) من حديث ابن عيينة عن الزهري عن سعد به.\n(^٣) ذكر ذلك البيهقي في \"السنن\" ٦/ ٢٦٩ وقال: \"خالف سفيان الجماعة في قوله \"عام الفتح\" والمحفوظ عام حجة الوداع. وبين ذلك المصنف في \"شرح العمدة\" ٨/ ٢٢، \"البدر المنير\" ٧/ ٢٥٣.\nوقال الحافظ في \"الفتح\" ٥/ ٣٦٣: اتفق أصحاب الزهري على أن ذلك كان في حجة الوداع إلا ابن عيينة، واتفق الحفاظ على أنه وهم فيه .. فلعل ابن عيينة انتقل ذهنه من حديث إلى حديث، ويمكن الجمع بين الروايتين بأن يكون ذلك وقع مرتين مرة عام الفتح ولم يكن له وارث من الأولاد أصلًا، ومرة في حجة الوداع كانت له ابنة فقط.","vol":"17","page":190},{"text":"<span data-type='title' id=toc-1974>٣ - باب الوَصِيَّةِ بِالثُّلُثِ</span>\nوَقَالَ الحَسَنُ: لَا يَجُوزُ لِلذِّمِّيِّ وَصِيَّةٌ إِلَّا الثُّلُثُ. وَقَالَ اللهُ تَعَالَى: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ﴾. [المائدة: ٤٩].\n\n٢٧٤٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ لَوْ غَضَّ النَّاسُ إِلَى الرُّبْعِ؛ لأَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الثُّلُثُ، وَالثُّلُثُ كَثِيرٌ\" أَوْ \"كَبِيرٌ\". [مسلم: ١٦٢٩ - فتح: ٥/ ٣٦٩]\n\n٢٧٤٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ عَدِيٍّ، حَدَّثَنَا مَرْوَانُ، عَنْ هَاشِمِ بْنِ هَاشِمٍ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ ﵁ قَالَ: مَرِضْتُ فَعَادَنِي النَّبِيُّ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ لَا يَرُدَّنِي عَلَى عَقِبِي. قَالَ: \"لَعَلَّ اللهَ يَرْفَعُكَ وَيَنْفَعُ بِكَ نَاسًا\". قُلْتُ: أُرِيدُ أَنْ أُوصِيَ، وَإِنَّمَا لِي ابْنَةٌ. قُلْتُ: أُوصِي بِالنِّصْفِ قَالَ: \"النِّصْفُ كَثِيرٌ\". قُلْتُ: فَالثُّلُثِ؟. قَالَ: \"الثُّلُثُ، وَالثُّلُثُ كَثِيرٌ\" أَوْ \"كَبِيرٌ\". قَالَ: فَأَوْصَى النَّاسُ بِالثُّلُثِ، وَجَازَ ذَلِكَ لَهُمْ. [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح: ٥/ ٣٦٩]\nثم ذكر حديث ابن عَبَّاسٍ لَوْ غَضَّ النَّاسُ إِلَى الرُّبْعِ؛ لأَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الثُّلُثُ، وَالثُّلُثُ كَثِيرٌ\". وحديث سعد المذكور قبله.\nومعنى (غَضَّ): نقص. يقال: غضضت السقاء إذا (نقصته) (^١). وقول سعد: ادعُ الله ألا يردني على عقبي. وفي رواية مالك: أخلف بعد أصحابي (^٢). قيل: معناه بمكة، فتخلف لمرضه. وقيل: يعيش بعدهم.\nوقوله في الحديث السالف: أوصي بمالي؟ قَالَ: \"لَا\" قلتُ: فالشطر؛ قَالَ: \"لَا\". احتج به أهل الظاهر في أن من أوصى بأكثر من\n_________\n(^١) في الأصل: عنصه، والمثبت من \"المصباح\" ٢/ ٤٤٩ مادة (غض).\n(^٢) سلف برقم (١٢٩٥) كتاب: الجنائز، باب: رثى رسول الله - ﷺ - سعد بن خولة.","vol":"17","page":191},{"text":"ثلث ماله أنه لا يجوز، وإن أجازته الورثة؛ لأنه لم يقل: إن أجازه ورثتك جاز. وقام الإجماع على أن الوصية بالثلث جائزة. وأوصى الزبير بالثلث (^١). واختلف العلماء في القدر الذي يستحب الوصية به، هل هو الخمس؟ أو السدس؟ أو بالربع؟ فعن أبي بكر أنه أوصى بالخمس، وقال: إن الله تعالى رضي من غنائم المؤمنين بالخمس (^٢). وقال معمر عن قتادة: أوصي بالربع (^٣). وذكره البخاري عن ابن عباس، حكاه ابن بطال (^٤). وقال إسحاق: السنة الربع (^٥)، مثل ابن عباس (^٦). وروي عن علي: لأن أوصي بالخمس أحب إليَّ من الربع، ولأن أوصي بالربع أحب إليَّ من الثلث (^٧). واختار آخرون السدس. قَالَ إبراهيم: كانوا يكرهون أن يوصوا بمثل نصيب أحد الورثة، حَتَّى يكون أقل. وكان السدس أحب إليهم من الثلث (^٨). واختار آخرون العشر. روي في حديث سعد بن أبي وقاص أنه قَالَ: بعشر مالك.\nفلم يزل يناقصني وأناقصه حَتَّى قَالَ: \"أوص بالثُّلُث، وَالثُلُثُ كثِيرٌ\" (^٩). فجرت سنة يأخذ بها الناس إلى اليوم.\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٢٢٨ (٣٠٩٠٦).\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٩/ ٦٦ (١٦٣٦٣)، وابن أبي شيبة ٦/ ٢٢٨ (٣٠٩٠٩، ٣٠٩١٠)، والبيهقي ٦/ ٢٧٠.\n(^٣) رواه عبد الرزاق في \"مصنفه\" عن عمر ٩/ ٦٦ - ٦٧ (١٦٣٦٣).\n(^٤) ابن بطال ٨/ ١٤٧.\n(^٥) انظر \"المغني\" ٨/ ٣٩٤، و\"التمهيد\" ٨/ ٣٨٢.\n(^٦) رواه ابن أبي شيبة ٦/ ٢٢٨ (٣٠٩٠٥).\n(^٧) رواه عبد الرزاق في \"مصنفه\" ٩/ ٦٦ (١٦٣٦١)، والبيهقي ٦/ ٢٧٠.\n(^٨) رواه عبد الرزاق ٩/ ٦٦ (١٦٣٦٢)، وابن أبي شيبة ٦/ ٢١٦ (٣٠٧٨٦).\n(^٩) رواه الطيالسي في \"مسنده\" ١/ ١٦٠ (١٩١).","vol":"17","page":192},{"text":"قَالَ أبو عبد الرحمن السلمي -الراوي عن سعد-: فمن ينتقص من الثلث لقول رسول الله - ﷺ -: \"وَالثُّلُثُ كَثِيرٌ\". واختار آخرون لمن كان ماله قليلًا وله وارث ترك الوصية. روي ذَلِكَ عن علي، وابن عباس، وعائشة على ما سلف. وقال رجل للربيع بن خثيم: أوصِ لي بمصحفك.\nفنظر إليه ابنه، وقرأ: ﴿وَأُولُو الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللهِ﴾ [الأنفال: ٧٥] (^١).\nوقام الإجماع من الفقهاء: أنه لا يجوز لأحد أن يوصي بأكثر من الثلث، إلا أبا حنيفة وأصحابه، وشريك بن عبد الله فقالوا: إن لم يترك الموصي ورثة فجائز له أن يوصي بماله كله. وقالوا: إن الاقتصار على الثلث في الوصية إنما كان لأجل أن يدع ورثته أغنياء، ومن لا وارث له فليس ممن عُني بالحديث، وروي هذا القول عن ابن مسعود (^٢)، وبه قَالَ عبيدة ومسروق (^٣)، وإليه ذهب إسحاق.\nوقال زيد بن ثابت: لا يجوز لأحد أن يوصي بأكثر من ثلثه، وإن لم يكن له وارث، وهو قول مالك والأوزاعي والحسن بن حي والشافعي (^٤).\nقَالَ بعض المالكية فيما حكاه ابن التين: إذا كان بيت المال في يد من يصرفه في وجوهه، واحتجوا بقوله: \"الثُّلُثُ كَثِيرٌ\" وبما رواه آدم بن أبي إياس، ثنا عقبة بن الأصم، نا عطاء بن أبي رباح، عن أبي هريرة مرفوعًا: \"إن الله جعل لكم ثلث أموالكم عند الموت زيادة في\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٢٣٨ (٣١٠١١)، والطبري ٢/ ١٢٥ (٢٦٦٩).\n(^٢) رواه ابن أبي شيبة ٦/ ٢٢٧ (٣٠٨٩٤).\n(^٣) رواه ابن أبي شيبة ٦/ ٢٢٧ (٣٠٨٩٥، ٣٠٨٩٦).\n(^٤) انظر: \"المنتقى\" ٦/ ١٥٦، \"بدائع الصنائع\" ٧/ ٣٣٢.","vol":"17","page":193},{"text":"أعمالكم\" (^١) وروى أبو اليمان، نا أبو بكر بن أبي مريم، عن ضمرة بن حبيب، عن أبي الدرداء مرفوعًا: \"إن الله تصدق عليكم بثلث أموالكم عند وفاتكم\" (^٢) ولم يخص من كان له وارث من غيره.\nوفي المسألة قول شاذ آخر، وهو جوازها بالمال كله وإن كان له وارث. روى الوليد بن مسلم، عن الأوزاعي قَالَ: أخبرني هارون بن رئاب، عن عبد الله بن عمرو بن العاصي قَالَ: قَالَ عمرو بن العاصي حين حضرته الوفاة: إني قد أردت الوصية. فقلت له: أوص في مالك ومالي. فدعا كاتبًا وأملى عليه. قال عبد الله: حَتَّى قلتُ: ما أراك إلا قد أتيت على مالك ومالي، فلو دعوت إخوتي فاستحللتهم (^٣). وعلى هذا القول وقول أبي حنيفة رد البخاري في هذا الباب وكذلك صدر بقول الحسن، ثم حكم الشارع أن الثلث كثير هو الحكم بما أنزل الله، فمن تجاوز ما حده وزاد عليه فقد وقع في النهي، وعصى إذا كان بالنهي عالمًا. قَالَ الشافعي: وقوله: \"الثُّلُثُ كَثِيرٌ\" يريد أنه غير قليل، وهذا أولى معانيه، ولو كرهه لقال: غض منه (^٤).\n_________\n(^١) رواه أبو نعيم في \"الحلية\" ٣/ ٣٢٢ وقال: غريب من حديث عطاء لا أعلم له راويًا غير عقبة. والحديث وضعفه الألباني في \"الإرواء\" (١٦٤١).\n(^٢) رواه أحمد في \"مسنده\" ٦/ ٤٤١، والبزار في \"مسنده\" ١٠/ ٦٩ وقال: روي عن رسول الله - ﷺ - من غير وجه، ولا نعلم له طريقًا عن أبي الدرداء غير هذا الطريق وأبو بكر بن أبي مريم وضمرة معروفان بنقل العلم. اهـ.\nقلت: وله شواهد من حديث معاذ، وأبي هريرة.\nوقال الحافظ في \"بلوغ المرام\" ص ٢٠٢: ٢٠٣ بعد أن ذكر شواهده: كلها ضعيفة لكن يقوي بعضها بعضًا.\n(^٣) لم أفف عليه مسندًا وذكره القرطبي في \"تفسيره\" ٢/ ٢٤٢.\n(^٤) انظر: \"الأم\" ٤/ ٣٠، وذكره أيضًا الطحاوي في \"شرح معاني الآثار\" ٤/ ٣٨٠.","vol":"17","page":194},{"text":"وفي قول سعد: لا يرثني إلا ابنة. إبطال قول من يقول بالرد على الابنة؛ لأنها لا تحيط بالميراث، وقد كان لسعد عَصَبَةٌ يرثونه إذ ذاك، ثم حدث له أولاد كما أسلفنا (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ١٥٠.","vol":"17","page":195},{"text":"<span data-type='title' id=toc-1975>٤ - باب قَوْلِ المُوصِي لِوَصِيِّهِ: تَعَاهَدْ وَلَدِي. وَمَا يَجُوزُ لِلْوَصِيِّ مِنَ الدَّعْوَى</span>\n٢٧٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ﵂زَوْجِ النَّبِيِّ - ﷺ -- أَنَّهَا قَالَتْ: كَانَ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّ ابْنَ وَلِيدَةِ زَمْعَةَ مِنِّي، فَاقْبِضْهُ إِلَيْكَ. فَلَمَّا كَانَ عَامُ الفَتْحِ أَخَذَهُ سَعْدٌ فَقَالَ: ابْنُ أَخِي، قَدْ كَانَ عَهِدَ إِلَيَّ فِيهِ. فَقَامَ عَبْدُ بْنُ زَمْعَةَ فَقَالَ: أَخِي، وَابْنُ أَمَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَتَسَاوَقَا إِلَى رَسُولِ اللهِ - ﷺ -. فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ، ابْنُ أَخِي، كَانَ عَهِدَ إِلَيَّ فِيهِ. فَقَالَ عَبْدُ بْنُ زَمْعَةَ: أَخِي وَابْنُ وَلِيدَةِ أَبِي. وَقَالَ رَسُولُ اللهِ - ﷺ -: \"هُوَ لَكَ يَا عَبْدُ ابْنَ زَمْعَةَ، الوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الحَجَرُ\". ثُمَّ قَالَ لِسَوْدَةَ بِنْتِ زَمْعَةَ: \"احْتَجِبِي مِنْهُ\". لِمَا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ، فَمَا رَآهَا حَتَّى لَقِيَ اللهَ. [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح: ٥/ ٣٧١]\nذكر فيه حديث عَائِشَةَ في قصة ابن وليدة زمعة.\nوقد سلف بفوائده في باب: أم الولد (^١)، ولا يجوز عند أحد من أهل العلم دعوى أحد لغيره لحي أو ميت إلا بوصية تثبت أو وكالة، فإذا ثبت ذَلِكَ كلف حينئذ ما يكلف المدعي لنفسه إذا ادعى، ولا بينة عليه.\nوفيه: ادعاء أخي الميت، وفي ذَلِكَ ثبوت حق على الأب، ولا يستلحق عند جمهور العلماء إلا الأب (^٢).\n_________\n(^١) سلف برقم (٢٥٣٣) كتاب: العتق.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ١٥٠.","vol":"17","page":196},{"text":"<span data-type='title' id=toc-1976>٥ - باب إِذَا أَوْمَأَ المَرِيضُ بِرَأْسِهِ إِشَارَةً بَيِّنَةً جَازَتْ</span>\n٢٧٤٦ - حَدَّثَنَا حَسَّانُ بْنُ أَبِي عَبَّادٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ﵁، أَنَّ يَهُوِدِيًّا رَضَّ رَأْسَ جَارِيَةٍ بَيْنَ حَجَرَيْنِ، فَقِيلَ لَهَا: مَنْ فَعَلَ بِكِ؟ أَفُلَانٌ أَوْ فُلَانٌ؟ حَتَّى سُمِّيَ اليَهُودِيُّ، فَأَوْمَأَتْ بِرَأْسِهَا، فَجِئَ بِهِ، فَلَمْ يَزَلْ حَتَّى اعْتَرَفَ، فَأَمَرَ النَّبِيُّ - ﷺ - فَرُضَّ رَأْسُهُ بِالحِجَارَةِ. [انظر: ٢٤١٣ - مسلم: ١٦٧٢ - فتح: ٥/ ٣٧١]\nذكر فيه حديث أَنَسٍ السالف في المرضوضة رأسها. وفيه: فأومأت برأسها.\nوقد اختلف العلماء في إشارة المريض، فذهب مالك والليث والشافعي إلى أنه إذا ثبتت إشارة المريض على ما يعرف من حضره جازت وصيته، وقال أبو حنيفة والثوري والأوزاعي أنه إذا سئل المريض عن الشيء فأومأ برأسه أو بيده فليس بشيء حَتَّى يتكلم (^١).\nقَالَ أبو حنيفة: وإنما تجوز إشارة الأخرس ومن مرت عليه سنة لا يتكلم، وأما من اعتقل لسانه، ولم يدم به ذَلِكَ فلا تجوز إشارته. واحتج الطحاوي عليه بحديث الباب حيث أشارت المرضوضة فجعل إشارتها بمنزلة دعواها ذَلِكَ بلسانها من غير اعتبار دوام ذَلِكَ عليها مدة من الزمان، فدل على أن من اعتقل لسانه فهو بمنزلة الأخرس في جواز إقراره بالإيماء والإشارة (^٢).\nوقد ثبت أنه - ﷺ - صلى وهو قاعد، فأشار إليهم أن اقعدوا (^٣).\n_________\n(^١) انظر: \"المغني\" لابن قدامة ١٤/ ٢٧١، و\"الشرح الكبير\" ١٧/ ٢٠٢.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٧٩، \"مختصر اختلاف العلماء\" ٥/ ٦٥: ٦٧.\n(^٣) سلف برقم (٦٨٨).","vol":"17","page":197},{"text":"واحتج الشافعي بأنه قد أصمتت أمامة بنت أبي العاص، فقيل لها: لفلان كذا، ولفلان كذا؟ فأشارت أن نعم. فنفذت وصيتها (^١)، وأصل الإشارة في كتاب الله في قصة مريم: ﴿فَأَشَارَتْ إِلَيْهِ﴾ [مريم: ٢٩] يعني: سلوه. ﴿قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي المَهْدِ صَبِيًّا﴾ [مريم: ٢٩] وقبله: ﴿أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا﴾ [آل عمران: ٤١].\n_________\n(^١) ذكره المزني في \"مختصر المزني بهامش الأم\" ٤/ ١٤٢ وقال المصنف في \"البدر المنير\" ٧/ ٢٩١: غريب عنها.","vol":"17","page":198},{"text":"<span data-type='title' id=toc-1977>٦ - باب لَا وَصِيَّةَ لِوَارِثٍ</span>\n٢٧٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ وَرْقَاءَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانَ المَالُ لِلْوَلَدِ، وَكَانَتِ الوَصِيَّةُ لِلْوَالِدَيْنِ، فَنَسَخَ اللهُ مِنْ ذَلِكَ مَا أَحَبَّ، فَجَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَيْنِ، وَجَعَلَ لِلأَبَوَيْنِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسَ، وَجَعَلَ لِلْمَرْأَةِ الثُّمُنَ وَالرُّبْعَ، وَلِلزَّوْجِ الشَّطْرَ وَالرُّبُعَ. [٤٥٧٨، ٦٧٣٩ - فتح: ٥/ ٣٧٢]\nذكر فيه عَنِ ابن عَبَّاسٍ (^١) قَالَ: كَانَ المَالُ لِلْوَلَدِ، وَكَانَتِ الوَصِيَّةُ لِلْوَالِدَيْنِ، فَنَسَخَ اللهُ مِنْ ذَلِكَ مَا أَحَبَّ، فَجَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَيْنِ، وَجَعَلَ لِلأَبَوَيْنِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسَ، وَجَعَلَ لِلْمَرْأَةِ\nالثُّمُنَ وَالرُّبْعَ، وَلِلزَّوْجِ الشَّطْرَ وَالرُّبُعَ.\nالشرح:\nلفظ الترجمة حديث مروي من طرق:\nأحدها: من طريق أبي أمامة الباهلي قَالَ: سمعت رسول الله - ﷺ - يقول في خطبته عام حجة الوداع: \"إن الله قد أعطى كل ذي حق حقه، فلا وصية لوارث\" أخرجه الترمذي من حديث إسماعيل بن عياش، عن شرحبيل بن مسلم، عن أبي أمامة به ثم قَالَ: حسن. وفي بعضها: صحيح (^٢).\nفإن صحت فكأنه صحح رواية إسماعيل عن الشاميين (^٣).\n_________\n(^١) ورد فوقها: مسندًا.\n(^٢) الترمذي (٢١٢٠).\n(^٣) ورد بهامش الأصل: قال نعيم هو عامة في الشاميين، وقال البخاري: إذا أخذت عن أهل حمص فصحيح، وقال أبو حاتم: لين.","vol":"17","page":199},{"text":"وهو رأي أحمد والبخاري وغيرهما (^١).\nوأخرجه أبو داود وابن ماجه أيضًا (^٢).\nثانيها: من طريق عمرو بن خارجة مرفوعًا مثله، أخرجه الترمذي أيضًا من حديث شهر بن حوشب، عن عبد الرحمن بن غنم، عن عمرو به، ثم قَالَ: حسن صحيح (^٣). وأخرجه النسائي وابن ماجه (^٤).\nثالثها: من طريق أنس، أخرجه ابن ماجه من حديث سعيد بن أبي سعيد عنه به (^٥).\nرابعها: من طريق جابر، أخرجه الدارقطني وقال: الصواب إرساله (^٦).\nخامسها: من طريق ابن عباس مرفوعًا: \"لا تجوز الوصية لوارث إلا أن يشاء الورثة\" رواه الدارقطني من حديث حجاج، عن ابن جريج، عن عطاء عنه به (^٧). زاد ابن حزم من طريق مرسلة: \"فإن أجازوا فليس لهم أن يرجعوا\" (^٨).\n_________\n(^١) ذكره الترمذي عنهم بعد حديث (٢١٢٠).\n(^٢) رواه أبو داود (٢٨٧٠)، وابن ماجه (٢٧١٣).\n(^٣) رواه الترمذي (٢١٢١) وتعقب الألباني في \"الإرواء\" (١٦٥٥) قول الترمذي حسن صحيح بقوله: لعل تصحيحه من أجل شواهده الكثيرة إلا فشهر بن حوشب ضعيف.\n(^٤) رواه النسائي ٦/ ٢٤٧، وابن ماجه (٢٧١٢).\n(^٥) رواه ابن ماجه (٢٧١٤).\n(^٦) رواه الدارقطني في \"سننه\" ٤/ ٩٧.\n(^٧) رواه الدارقطني في \"سننه\" ٤/ ٩٧ وانظر تعليق المصنف على الحديث في \"البدر المنير\" ٧/ ٢٦٣ - ٢٦٩.\n(^٨) \"المحلى\" ٩/ ٣١٦ - ٣١٧.","vol":"17","page":200},{"text":"سادسها: عن عمرو بن شعيب، عن أبيه، عن جده يرفعه: \"إن الله قسم لكل إنسان نصيبه من الميراث، فلا يجوز لوارث إلا من الثلث\" وذلك بمنى (^١).\nسابعها: عن أبان بن تغلب، عن جعفر بن محمد، عن أبيه: قَالَ رسول الله - ﷺ -: \"إلا وصية لوارث، ولا إقرار بدين\" أخرجهما الدارقطني (^٢)، ولابن أبي شيبة من حديث أبي إسحاق، عن الحارث، عن علي: ليس لوارث وصية (^٣).\nوأما حديث ابن عباس فشيخ البخاري فيه: محمد بن يوسف، وهو الفريابي كما بينه أبو نعيم الحافظ.\nإذا عرفت ذَلِكَ فقام الإجماع كما حكاه ابن بطال (^٤): على أن الوصية للوارث لا تجوز. قَالَ ابن المنذر: وقد روي عن النبي - ﷺ - بمثل ما اتفق عليه من ذَلِكَ، فساق حديث أبي أمامة من طريق سعيد بن منصور، عن إسماعيل، ثم ساقه من حديث قتادة عن شهر. وقال: عمرو بن جارية. وصوابه: خارجة كما أسلفناه.\nواختلفوا إذا أوصى لبعض ورثته، فأجازه بعضهم في حياته ثم بدا لهم بعد وفاته، فقالت طائفة: ذَلِكَ جائز عليهم، وليس لهم الرجوع فيه،\n_________\n(^١) لم أقف عليه من هذا الطريق ورواه الدارقطني في \"سننه\" ٤/ ١٥٢، وابن عبد البر في \"التمهيد\" ١٤/ ٢٩٩ من طريق شهر بن حوشب عن عبد الرحمن بن غنم عن عمرو بن خارجة عن النبي - ﷺ - به ولعل المصنف قد وهم في إسناد الحديث فذكر إسنادًا آخر لهذا الحديث ثم عزاه للدارقطني -كما في تخريجه الحديث التالي- وهو خطأ كما رأيت.\n(^٢) \"سنن الدارقطني\" ٤/ ١٥٢.\n(^٣) رواه ابن أبي شيبة ٦/ ٢٠٩ (٣٠٧٠٩).\n(^٤) \"شرح ابن بطال\" ٨/ ١٥٢ - ١٥٣.","vol":"17","page":201},{"text":"هذا قول عطاء والحسن وابن أبي ليلى والزهري وربيعة، والأوزاعي، وقالت طائفة: لهم الرجوع في ذَلِكَ إن أحبوا. هذا قول ابن مسعود وشريح والحكم وطاوس، وهو قول الثوري وأبي حنيفة والشافعي وأحمد وأبي ثور، وقال مالك: إذا أذنوا له في صحته فلهم أن يرجعوا، وإن أذنوا له في مرضه وحين يحجب عن ماله فذلك جائز عليهم، وهو قول إسحاق. وعن مالك أيضًا: لا رجوع لهم إلا أن يكونوا في كفالته فرجعوا. وقال المنذري: إنما تبطل الوصية للوارث في قول أكثر أهل العلم من أجل حقوق سائر الورثة، فإذا أجازوها جازت كما إذا أجازوا الزيادة على الثلث، وذهب بعضهم إلى أنها لا تجوز وإن أجازوها؛ لأن المنع لحق الشرع، فلو جوَّزناها كنا قد استعملنا الحكم المنسوخ، وذلك غير جائز، وهذا قول أهل الظاهر. قَالَ أبو عمر: وهو قول عبد الرحمن بن كيسان والمزني (^١). قَالَ ابن حزم: إلا أن يبتدأ الورثة هبة لذلك من عند أنفسهم (^٢).\nحجة الأول أن المنع إنما وقع من أجل الورثة، فإذا أجازوه جاز\nوصار بمنزلة أن يجب لهم على إنسان مال فيبرئوه منه، وقد اتفقوا على أنه إذا أوصى بأكثر من الثلث لأجنبي جاز بإجازتهم، فكذلك هذا. وحجة من أجاز الرجوع أنهم أجازوا شيئًا لم يملكوه في ذَلِكَ الوقت، وإنما يملك المال بعد وفاته، وقد يموت الوارث المستأذن قبله ولا يكون وارثًا، وقد يرثه غيره، وقد أجاز من لا حق له فيه فلا يلزمه شيء.\n_________\n(^١) \"التمهيد\" ٨/ ٣٨١.\n(^٢) \"المحلى\" ٩/ ٣١٦.","vol":"17","page":202},{"text":"وحجة مالك أن الرجل إذا كان صحيحًا فهو أحق بماله كله يصنع فيه ما شاء، فإذا أذنوا له في صحته فقد تركوا شيئًا لم يجب لهم، وذلك بمنزلة الشفيع يترك شفعته قبل البيع، أو الولي إذا عما عمن يقتل وليه فتركه لما لم يجب له غير لازم، هاذا أذنوا له في مرضه فقد تركوا ما وجب لهم من الحق، فليس لهم أن يرجعوا فيه إذا كان قد أنفذه؛ لأنه قد فات، فإن لم ينفذ المريض ذَلِكَ كان للوارث الرجوع فيه؛ لأنه لم يفت التنفيذ، ذكره الأبهري. وذكر ابن المنذر عن إسحاق أن قول مالك في هذِه المسألة أشبه بالسنن من غيره. قَالَ ابن المنذر: واتفق مالك والثوري والكوفيون والشافعي وأبو ثور أنه إذا أجازوا ذَلِكَ بعد وفاته لزمهم، وهل هو ابتداء عطية منهم أو لا؟ فيه خلاف: الصحيح أنه ينفذ، وقد بسطته في كتب الفروع مع تحقيقات فيه (^١).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ٥، و\"التمهيد\" ٨/ ٨٣٠ - ٨٣١ و\"الاستذكار\" ٩/ ١٢٣ - ٢٠ و\"المنتقى\" ٦/ ١٧٩ و\"المغني\" ٨/ ٣٩٦.","vol":"17","page":203},{"text":"<span data-type='title' id=toc-1978>٧ - باب الصَّدَقَةِ عِنْدَ المَوْتِ</span>\n٢٧٤٨ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ سُفْيَانَ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: يَا رَسُولَ اللهِ، أَيُّ الصَّدَقَةِ أَفْضَلُ؟ قَالَ: \"أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ حَرِيصٌ، تَأْمُلُ الغِنَى، وَتَخْشَى الفَقْرَ، وَلَا تُمْهِلْ حَتَّى إِذَا بَلَغَتِ الحُلْقُومَ قُلْتَ: لِفُلَانٍ كَذَا، وَلِفُلَانٍ كَذَا، وَقَدْ كَانَ لِفُلَانٍ\". [انظر: ١٤١٩ - مسلم: ١٠٣٢ - فتح: ٥/ ٣٧٣]\nذكر فيه حديث سُفْيَانَ -وهو الثوري فيما قاله أبو نعيم- عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: يَا رَسُولَ اللهِ، أَيُّ الصَّدَقَةِ أَفْضَلُ؟ قَالَ: \"أَنْ تَصَدَّقَ وَأَنْتَ صَحِيح\".\nالحديث سلف في الزكاة (^١)، وهو دال على أن أفضل الصدقات ما جاهد الإنسان فيه نفسه، وغلَّب طاعة الله على شهواته، وجاهدها أيضًا على حب الغنى وجمع المال.\nوقوله: \"إِذَا بَلَغَتِ الحُلْقُومَ\" فيه ذم من أذهب طيباته في حياته، ولم يقدم لنفسه من ماله في وقت شحه وحب غناه، حَتَّى إذا رأى المال لغيره جعل ينتزع بالوصية، لفلانٍ كذا ولفلانٍ كذا، ويتورع عن التبعات والمظالم.\nوروي عن ابن مسعود في قوله: ﴿وَآتَى المَالَ عَلَى حُبِّهِ﴾ [البقرة: ١٧٧] قَالَ: أن تؤتيه وأنت صحيح شحيح تأمل الغنى وتخشى الفقر (^٢).\nوقال قتادة: يا ابن آدم، اتق الله ولا تجمع إسائتين في مالك، إساءة في الحياة الدنيا، وإساءة عند الموت، انظر قرابتك الذين يحتاجون\n_________\n(^١) سلف برقم (١٤١٩) باب: أي الصدقة أفضل، وصدقة الشحيح الصحيح.\n(^٢) رواه الطبري في \"تفسيره\" ٢/ ١٠١ (٢٥٣١).","vol":"17","page":204},{"text":"ولا يرثونك، أوص لهم من مالك بالمعروف (^١). وقال ابن عباس: الضرار في الوصية من الكبائر، ثم قرأ: ﴿تِلْكَ حُدُودُ اللهِ فَلَا تَعْتَدُوهَا﴾ [البقرة: ٢٢٩] الآية (^٢).\nوقال عطاء دي قوله: ﴿فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا أَوْ إِثْمًا﴾ [البقرة: ١٨٢] قَالَ: ميلًا (^٣). وقد أسلفنا ذَلِكَ عن البخاري أيضًا بزيادة ويستحب له أن يوصي لقرابته الذين لا يرثون؛ لقوله - ﷺ -: \"الصدقة على المسكين صدقة، وعلى ذي الرحم ثنتان: صدقة، وصلة\" (^٤) والذي يجب أن يرد من الوصية من باب الميل والجور الوصية بأكثر من الثلث، والوصية للوارث،\nوالوصية في أبواب المعاصي.\nوقوله: (\"قُلْتَ: لِفُلَانٍ كَذَا، وَلفُلَانٍ كَذَا، وَقَدْ كانَ لِفُلَانٍ\") قَالَ الداودي: معناه أن يقر لفلاق ويوصي لفلان أن ما كان من الإقرار ما كان ينبغي له تأخيره، والوصية سبقت في علم الله أنه سينالها، فلو كان ذَلِكَ في الصحة كان أفضل.\nوقال الخطابي: معنى: \"وَقَدْ كَانَ لِفُلَانٍ\". أي: صار المال للوارث، فهو غير في إجازة ذلك (^٥).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٩/ ٦٧ - ٦٨ (١٦٣٦٨).\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٩/ ٨٨.\n(^٣) رواه الطبري ٢/ ١٣٢ (٢٧١٢، ٢٧١٣، ٢٧١٤)، وصحح إسناده الحافظ في \"الفتح\" ٥/ ٣٥٧.\n(^٤) رواه الترمذي (٦٥٨)، النسائي ٥/ ٩٢، وابن ماجه (١٨٤٤)، وأحمد ٤/ ١٧، ١٨، وابن خزيمة ٤/ ٧٧، والطبراني ٦/ ٢٧٦، والحاكم في \"المستدرك\" ١/ ٤٠٧ كلهم من حديث سلمان بن عامر، وقال الترمذي: حديث حسن، وقال المصنف في \"البدر المنير\" ٧/ ٤١١: هذا الحديث صحيح.\n(^٥) \"معالم السنن\" ٤/ ٧٩ بمعناه.","vol":"17","page":205},{"text":"<span data-type='title' id=toc-1979>٨ - باب قَوْلِ اللهِ تَعَالَى ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾ [النساء:١١]</span> وَيُذْكَرُ أَنَّ شُرَيْحًا وَعُمَرَ بْنَ عَبْدِ العَزِيزِ وَطَاوُسًا وَعَطَاءً وَابْنَ أُذَيْنَةَ أَجَازُوا إِقْرَارَ المَرِيضِ بِدَيْنٍ. وَقَالَ الحَسَنُ: أَحَقُّ مَا تَصَدَّقَ بِهِ الرَّجُلُ آخِرَ يَوْمٍ مِنَ الدُّنْيَا وَأَوَّلَ يَوْمٍ مِنَ الآخِرَةِ. وَقَالَ إِبْرَاهِيمُ وَالحَكَمُ: إِذَا أَبْرَأَ الوَارِثَ مِنَ الدَّيْنِ بَرِئَ. وَأَوْصَى رَافِعُ بْنُ خَدِيجٍ أَنْ لَا تُكْشَفَ امْرَأَتُهُ الفَزَارِيَّةُ عَمَّا أُغْلِقَ عَلَيْهِ بَابُهَا. وَقَالَ الحَسَنُ: إِذَا قَالَ لِمَمْلُوكِهِ عِنْدَ المَوْتِ: كُنْتُ أَعْتَقْتُكَ. جَازَ. وَقَالَ الشَّعْبِيُّ: إِذَا قَالَتِ المَرْأَةُ عِنْدَ مَوْتِهَا إِنَّ زَوْجِي قَضَانِي وَقَبَضْتُ مِنْهُ. جَازَ. وَقَالَ بَعْضُ النَّاسِ: لَا يَجُوزُ إِقْرَارُهُ لِسُوءِ الظَّنِّ بِهِ لِلْوَرَثَةِ، ثُمَّ اسْتَحْسَنَ فَقَالَ: يَجُوزُ إِقْرَارُهُ بِالوَدِيعَةِ وَالبِضَاعَةِ وَالمُضَارَبَةِ. وَقَدْ قَالَ النَّبِيُّ - ﷺ -: \"إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الحَدِيثِ\". [٥١٤٣] وَلَا يَحِلُّ مَالُ المُسْلِمِينَ بالظَّنَّ لِقَوْلِ النَّبِيِّ - ﷺ -: \"آيَةُ المُنَافِقِ إِذَا اؤْتُمِنَ خَانَ\". وَقَالَ اللهُ تَعَالَى: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا﴾ [النساء: ٥٨] فَلَمْ يَخُصَّ وَارِثًا وَلَا غَيْرَهُ. فِيهِ: عَبْدُ اللهِ بْنُ عَمْرٍو، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٤]\n٢٧٤٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ أَبُو الرَّبِيعِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، حَدَّثَنَا نَافِعُ بْنُ مَالِكِ بْنِ أَبِي عَامِرٍ أَبُو سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"آيَةُ المُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا اؤْتُمِنَ خَانَ، وَإِذَا وَعَدَ أَخْلَفَ\". [انظر: ٣٣ - مسلم: ٥٩ - فتح: ٥/ ٣٧٥]","vol":"17","page":206},{"text":"ثم ساق حديث أَبِي هُرَيْرَةَ: \"آيَةُ المُنَافِقِ ثَلَاثٌ .. \".\nالشرح:\nهذِه القطعة اشتملت على عدة أحكام ونفائس، أما ما ذكر عن شريح وغيره في إقرار المريض بالدين.\nأما إقراره لأجنبي فالإجماع قائم عليه. قَالَ ابن المنذر: أجمع العلماء أن إقرار المريض بالدين لغير الوارث جائز إذا لم يكن عليه دين في الصحة (^١). واختلفوا إذا أقر لأجنبي وعليه دين في الصحة ببينة، فقالت طائفة: يبدأ بدين الصحة، هذا قول النخعي والكوفيين، قالوا: فإذا استوفاه صاحبه فأصحاب الإقرار في المرض يتحاصون، وقالت طائفة: هما سواء، دين الصحة والدين الذي يقر به في المرض إذا كان لغير وارث، هذا قول الشافعي وأبي ثور وأبي عُبيد، وقال: إنه قول أهل المدينة، ورواه عن الحسن.\nوممن أجاز إقرار المريض بالدين للأجنبي الثوري وأحمد وإسحاق (^٢). قَالَ: واختلفوا في إقرار المريض للوارث بالدين، فأجازه طائفة، هذا قول الحسن وعطاء (^٣)، وبه قَالَ إسحاق وأبو ثور. قَالَ: وروينا عن شريح والحسن أنهما أجازا إقرار المريض لزوجته بالصداق، وبه قَالَ الأوزاعي. وقال الحسن بن صالح: لا يجوز إقراره لوارث في مرضه إلا لامرأته بالصداق (^٤).\n_________\n(^١) \"الإجماع\" ص ١٠١ (٣٨١، ٣٨٢).\n(^٢) انظر \"المغني\" ٧/ ٣٣٢.\n(^٣) رواه ابن أبي شيبة ٤/ ٣٣٧ - ٣٣٨ (٢٠٧٣٨) عن الحسن، (٢٠٧٤٢) عن عطاء.\n(^٤) رواه الدارمي في \"سننه\" ٤/ ٢٠٦٢ (٣٣٠٠) من طريق قتادة عن ابن سيرين عن شريح به.","vol":"17","page":207},{"text":"وقالت طائفة: يجوز (^١) إقرار المريض في الصحة. والظاهر أنه لا يقر إلا عن حقيقة ولا يقصد حرمانًا؛ لأنه انتهى إلى حالة يصدق فيها الكاذب ويتوب فيها الفاجر.\nوفيها قول ثالث قاله مالك، قَالَ: إذا أقر المريض لوارثه بدين نظر فإن كان لا يتهم فيه قبل إقراره، مثل أن يكون له بنت وابن عم فيقر لابن عمه بدين فإنه يقبل إقراره، ولو كان إقراره لبنته لم يقبل؛ لأنه يتهم في أن يزيد ابنته على حقها من الميراث وينقص ابن عمه، ولا يتهم في أن يفضل ابن عمه على ابنته. قَالَ: ويجوز إقراره لزوجته في مرضه إذا كان له ولد منها أو من غيرها، فإن كان يعرف منه انقطاع إليها ومودة، وقد كان الذي بينه وبين ولده متفاقمًا، ولعل هذا الولد الصغير منه، فلا يجوز إقراره لها (^٢).\nواحتج من أبطل إقرار المريض للوارث بأن الوصية للوارث لما لم\nتجز، فكذلك الإقرار في المرض، ويتهم المريض في إقراره بالدين للوارث أنه أراد بذلك الوصية. واحتج من أجاز ذَلِكَ بقول الحسن: إن أحق ما تصدف به الرجل آخر يوم من الدنيا وأول يوم من الآخرة؛ لأنه في حالة يرد فيها على الله، فهو في حالة يتجنب المعصية والظلم ما لا يتجنبه في حال الصحة، والتهمة منفية عنه.\nوقد نهى رسول الله - ﷺ - عن الظن وقال: \"إِنَّه أَكْذَبُ الحَدِيثِ\".\nوقال: \"آيَةُ المُنَافِقِ ثَلَاثٌ: إِذَا حَدَّث كَذَبَ، وَإِذَا اؤْتُمِنَ خَانَ\".\n_________\n(^١) ورد بهامش الأصل: لعله سقط (لا) أو سقط منه شيء بعد ذلك، وانظر الكلام بعد ذلك تعرف ما ذكرته.\n(^٢) \"المدونة\" ٤/ ١١٠.","vol":"17","page":208},{"text":"وقد قام الإجماع على أنه إذا وصى رجل لوارثه بوصية وأقر له بدين في صحته، ثم رجع عنه أن رجوعه عن الوصية جائز، ولا يقبل رجوعه عن الإقرار، ولا خلاف أن المريض لو أقر لوارث (^١) نسخ إقراره، وذلك يتضمن الإقرار بالمال وشيئًا آخر، وهو النسب والولاية، فإذا أقر بمال فهو أولى أن يصح، وهذا معنى صحيح، وقد يناقض أبو حنيفة، وهو المراد بقوله: وقال بعض الناس في استحسانه جواز الإقرار بالوديعة والبضاعة والمضاربة، ولا فرق بين ذَلِكَ وبين الإقرار بالدين؛ لأن ذَلِكَ كله أمانة ولازم للذمة. قَالَ ابن التين: إن أراد الوارث فقد ناقض، وإن أراد غيره فلا يلزمه ما ذكره البخاري.\nواحتج أصحاب مالك بأنه يجوز إقراره في الموضع الذي ينفي عنه التهمة، وذلك أن المريض يوجب حجرًا في حق الورثة، يدل على ذَلِكَ أن الثلث الذي يملك التصرف فيه من جميع الجهات، لا يملك وضعه في وارثه على وجه الهبة والمنحة، فلما لم يصح هبته في المرض لم يصح إقراره له، ويجوز أن يهب ماله كله في الصحة للوارث، وفي المرض لا يصح، فاختلف حكم الصحة والمرض.\nتنبيهات:\nأحدها: من الغريب ما حكاه إمام الحرمين في كتاب \"الوصايا\" قولًا أن إقرار المريض لأجنبي معتبر من الثلث، والمشهور خلافه، وأغرب منه ما حكاه العبدري عن أبي ثور أنه قدم الوصية.\nثانيها: اختار الروياني مذهب مالك: لا تقبل في المتهم وتقبل في غيره، ويجتهد الحاكم في ذَلِكَ لفساد الزمان.\n_________\n(^١) ورد بهامش الأصل: صوابه بوارث، وإليه يرشد ما بعده.","vol":"17","page":209},{"text":"ثالثها: إذا قلنا بالمنع فالاعتبار بكونه وارثًا بحالة الموت وقبل الإقرار، واختاره الروياني ولا نظر إلى الحالة المتخللة بينهما اتفاقًا.\nويتعلق بالمسألة فروع محلها كتب الفروع، وقد شرحناها فيها ولله الحمد.\nوما ذكره البخاري في البراءة من الدين والإقرار عن إبراهيم والحكم قد خولفا فيه في الإبراء والإقرار، وقول مالك أنه إن اتهم بالميل إلى من أبرأه أو أقر له لم يجز ذلك. وقول الشعبي محمول على أنها لا تتهم بالميل إلى زوجها مثل أن يكون له منها الولد الصغير وشبه ذلك، وكذا قول رافع في القرابة، يحتمل أن يكون لا يتهم بميل إليها ولا ولد له منها.\nوقد قَالَ ابن بطال: لا خلاف عن مالك أن كل زوجة فإن جميع ما في بيته لها وإن لم يشهد لها زوجها بذلك، وإنما يحتاج إلى الإشهاد والإقرار إذا علم أنه تزوجها فقيرة وأن ما في بيتها من متاع الرجال، أو في أم الولد (^١).\nوقول الحسن يخالف (قول) (^٢) مالك؛ لأنه يتهم أن يكون أراد عتقه من رأس ماله وهو ليس له من ماله إلا ثلث، فكأنه أراد الهروب بثلثي المملوك عن الورثة، ولو أعتقه عند موته كان من ثلثه. وقال غيره من أصحابه: يعتق من الثلث.\nوحديث: \"آيَةُ المُنَافِقِ\" تقدم في الإيمان (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٥٨.\n(^٢) في (ص): فيه.\n(^٣) سلف برقم (٣٣) باب: علامة المنافق.","vol":"17","page":210},{"text":"<span data-type='title' id=toc-1980>٩ - باب تَأْوِيلِ قَوْلِ اللهِ تَعَالَى: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِى بِهَا أَوْ دَيْنٍ﴾ [النساء: ١١]</span>\nوَيُذْكَرُ أَنَّ النَّبِيَّ - ﷺ - قَضَى بِالدَّيْنِ قَبْلَ الوَصِيَّةِ. وَقَوْلِهِ: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا﴾ [النساء: ٥٨]، فَأَدَاءُ الأَمَانَةِ أَحَقُّ مِنْ تَطَوُّعِ الوَصِيَّةِ. وَقَالَ النَّبِيُّ - ﷺ -: \"لَا صَدَقَةَ إِلَّا عَنْ ظَهْرِ غِنًى\". وَقَالَ ابْنُ عَبَّاسٍ: لَا يُوصِى العَبْدُ إِلَّا بِإِذْنِ أَهْلِهِ. وَقَالَ النَّبِيُّ - ﷺ -: \"العَبْدُ رَاعٍ فِي مَالِ سَيِّدِهِ\". [انظر: ١٤٢٦، ١٤٢٧]\n\n٢٧٥٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، وَعُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ حَكِيمَ بْنَ حِزَامٍ ﵁ قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي، ثُمَّ قَالَ لِي: \"يَا حَكِيمُ، إِنَّ هَذَا المَالَ خَضِرٌ حُلْوٌ، فَمَنْ أَخَذَهُ بِسَخَاوَةِ نَفْسٍ بُورِكَ لَهُ فِيهِ، وَمَنْ أَخَذَهُ بِإِشْرَافِ نَفْسٍ لَمْ يُبَارَكْ لَهُ فِيهِ، وَكَانَ كَالَّذِي يَأْكُلُ وَلَا يَشْبَعُ، وَاليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى\". قَالَ حَكِيمٌ: فَقُلْتُ: يَا رَسُولَ اللهِ، وَالذِي بَعَثَكَ بِالحَقِّ لَا أَرْزَأُ أَحَدًا بَعْدَكَ شَيْئًا حَتَّى أُفَارِقَ الدُّنْيَا. فَكَانَ أَبُو بَكْرٍ يَدْعُو حَكِيمًا لِيُعْطِيَهُ العَطَاءَ فَيَأْبَى أَنْ يَقْبَلَ مِنْهُ شَيْئًا، ثُمَّ إِنَّ عُمَرَ دَعَاهُ لِيُعْطِيَهُ فَيَأْبَى أَنْ يَقْبَلَهُ فَقَالَ: يَا مَعْشَرَ المُسْلِمِينَ، إِنِّي أَعْرِضُ عَلَيْهِ حَقَّهُ الذِي قَسَمَ اللهُ لَهُ مِنْ هَذَا الفَيْءِ فَيَأْبَى أَنْ يَأْخُذَهُ. فَلَمْ يَرْزَأْ حَكِيمٌ أَحَدًا مِنَ النَّاسِ بَعْدَ النَّبِيِّ - ﷺ - حَتَّى تُوُفِّيَ ﵀. [انظر: ١٧٤٢ - مسلم: ١٠٣٥ - فتح: ٥/ ٣٧٧]\n\n٢٧٥١ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ السَّخْتِيَانِيُّ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمٌ عَنِ ابْنِ عُمَرَ ﵄ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ فِي أَهْلِهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالمَرْأَةُ فِي بَيْتِ زَوْجِهَا رَاعِيَةٌ","vol":"17","page":211},{"text":"وَمَسْئُولَةٌ عَنْ رَعِيَّتِهَا، وَالخَادِمُ فِي مَالِ سَيِّدِهِ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ\". قَالَ: وَحَسِبْتُ أَنْ قَدْ قَالَ: \"وَالرَّجُلُ رَاعٍ فِي مَالِ أَبِيهِ\". [انظر: ٨٩٣ - مسلم: ١٨٢٩ - فتح: ٥/ ٣٧٧]\nثم ذكر حديث حَكِيمِ بْنِ حِزَامٍ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَأَعْطَانِي .. إلى آخره.\nوسلف في الزكاة (^١).\nوحديث ابن عُمَرَ \"كُلُّكُمْ رَاعٍ .. \" بطوله.\nالشرح:\nما احتج به البخاري فيما ترجم عليه في تقديم الدين على الوصية هو قول جميع العلماء إلا أبا ثور، وما ذكره معلقًا أخرجه الترمذي وابن ماجه (^٢)، وللحاكم من حديث عليٍّ كرم الله وجهه قَالَ: إنكم تقرءون هذِه الآية ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ﴾ [النساء: ١١] وإن رسول الله - ﷺ - قضى بالدين قبل الوصية. وفيه: الحارث الأعور (^٣)، ويعضده الإجماع على مقتضاه. وقال الترمذي: لا نعرفه إلا من حديث أبي إسحاق. وقد تكلم الناس في الحارث (^٤)، وقال ابن التين: إنه حديث لا يثبته العلماء بالنقل، والآية نزلت في عثمان بن طلحة، قبض النبي - ﷺ - مفتاح الكعبة يوم الفتح، فخرج وهو يتلو هذِه الآية فدفع إليه المفتاح، ذكره الواحدي في \"أسبابه\" عن مجاهد (^٥).\n_________\n(^١) سلف برقم (١٤٧١) باب: الاستعفاف عن المسألة.\n(^٢) رواه الترمذي (٢١٢٢)، وابن ماجه (٢٧١٥).\n(^٣) \"المستدرك\" ٤/ ٣٣٦.\n(^٤) الترمذي ٤/ ٤١٦ عقب حديث (٢٠٩٥).\n(^٥) \"أسباب النزول\" ص ١٦٢ (٣٢٤).","vol":"17","page":212},{"text":"وحديث: \"لَا صَدَقَةَ إِلَّا عَنْ ظَهْرِ غِنًى\" هذا قدمه مسندًا (^١)، وما ذكره عن ابن عباس هو إجماع، كما قاله ابن التين، وقد أخرجه ابن أبي شيبة عن أبي الأحوص، عن شبيب بن غرقدة عن جندب قَالَ: سأل طهمان ابن عباس: أيوصي العبد؟ قَالَ: لا إلا أن يأذن له أهله (^٢).\nوحديث: \"العَبْدُ رَاعٍ\" قدمه مسندًا في الصلاة من حديث ابن عمر (^٣)، وحديث ابن عمر أخرجه (…) (^٤).\nإذا لقرر ذَلِكَ، فوجه إدخال حديث حكيم هنا أنه جعله من باب الديون وإن لم يعرفوا بها؛ لأنه لما رآه قد سماه له، ورأى الاستحقاق من حكيم متوجهًا إلى المال إن رضيه وقبله أجراه مجرى مستحقات الديون. وقال ابن المنير: دخوله هنا من وجهين:\nأحدهما: زهده في العطية وجعل يد آخذها السفلى تنفيرًا عن قبولها، ولم يرد مثل هذا في تقاضي الدين، فالحاصل أن قابض الوصية يده السفلى، وقابض الدين استيفاءً لحقه إما أن تكون يده العليا؛ لأنه المتفضل، وإما أن تكون يده السفلى، هذا أقل حالتيه، فتحقق تقديم الدين على الوصية بذلك.\nثانيهما: ذكره المهلب، وهو أن عمر: اجتهد أن يوفيه حقه في بيت المال، وبالغ في خلاصه من عهدته هذا وليس دينًا، ولكن فيه شبه الدين؛ لكونه حقًّا في الجملة -وهذا ما قدمته- قَالَ: والوجه الأول\n_________\n(^١) سلف برقم (١٤٢٦) كتاب: الزكاة، باب: لا صدقة إلا عن ظهر غنى.\n(^٢) رواه ابن أبي شيبة ٦/ ٢٢٤ (٣٠٨٦٣).\n(^٣) سلف برقم (٨٤٣) باب: الجمعة في القرى والمدن.\n(^٤) بياض بالأصل.","vol":"17","page":213},{"text":"أقوى (من) (^١) مقصود البخاري (^٢).\nوأما حديث ابن عمر فوجهه هنا -والله أعلم- أنه لما كان العبد متبرعًا في مال سيده صح أن المال للسيد وأن العبد لا ملك له فيه، فلم تجز وصية العبد بغير إذن سيده كما قَالَ ابن عباس (^٣)، وأشبه في المعنى الموصي الذي عليه الدين فلم تنفذ وصيته إلا بعد قضاء دينه؛ لأن المال الذي بيده إنما هو لصاحب الدين ومسترعى فيه ومسئول عن رعيته، فلم يجز له تفويته على ربه بوصية وغيرها إلا أن تبقى منه بعد أداء الدين بقية، كما أن العبد مسترعى في مال سيده ولا يجوز له تفويته على سيده، فاتفقا في الحكم لاتفاقهما في المعنى. قَالَ ابن المنير: والحديث أصل يندرج تحته مقصود الترجمة؛ لأنه لما تعارض في ماله حقه وحق السيد قدم الأقوى وهو حق السيد، وجعل (السيد) (^٤) مسئولًا عنه مؤاخذًا بحفظه وكذلك حق الدين لما عارضه حق الوصية، والدين واجب والوصية تطوع؛ وجب تقديمه (^٥).\nفائدة: البداءة في الآية بالوصية قبل الدين لا يقضي أن يكون مبدأها على الدين، وإنما يقتضي الكلام أن يكون الدين والوصية يخرجان قبل قسمة الميراث؛ لأنه لما قيل: من بعد كذا وكذا. علم أنه من بعد هذين الصنفين. قَالَ تعالى: ﴿وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا﴾ [الإنسان: ٢٤] أي: لا تطع أحدًا من هذين الصنفين. وتقول: مررت بفلان وفلان. ولا توجب\n_________\n(^١) كذا بالأصل، وفي \"المتواري\": في.\n(^٢) \"المتواري على تراجم أبواب البخاري\" ص ٣١٧.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٩/ ٩٠ (١٦٤٦٥).\n(^٤) كذا بالأصل، وفي \"المتواري\" و\"الفتح\" ٥/ ٣٧٨: العبد، ولعله الصواب.\n(^٥) \"المتوراي\" ص (٣١٧).","vol":"17","page":214},{"text":"ترتيبًا بينهما. قَالَ تعالى: ﴿يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ (٤٣)﴾ [آل عمران: ٤٣] فأمرت بذلك كله، ولم يقتضِ أن يكون السجود قبل الركوع، ولو قلت: مررت بفلان ففلان أو بفلان ثم فلان. اقتضى أن يكون الذي بدأ بتسميته هو الذي مر به أولًا، فلما قَالَ تعالى: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ﴾ [النساء: ١١] اقتضى أن تكون القسمة بعدهما، لا تبدية لأحدهما على الآخر، نعم فهم بالسنة التي مضت والمعنى أن الدين قبلها؛ لأن الوصية إنما هي تطوع يتطوع (به) (^١) الموصي، وأداء الدين فرض عليه، والفرض أولى من التطوع.\n_________\n(^١) في (ص): بذكر.","vol":"17","page":215},{"text":"<span data-type='title' id=toc-1981>١٠ - باب إِذَا وَقَفَ أَوْ أَوْصَى لأَقَارِبِهِ، وَمَنِ الأَقَارِبُ</span>\nوَقَالَ ثَابِتٌ عَنْ أَنَسٍ: قَالَ النَّبِيُّ - ﷺ - لأَبِي طَلْحَةَ: \"اجْعَلْهَا لِفُقَرَاءِ أَقَارِبِكَ\". فَجَعَلَهَا لِحَسَّانَ وَأُبَيِّ بْنِ كَعْبٍ.\nوَقَالَ الأَنْصَارِيُّ: حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ مِثْلَ حَدِيثِ ثَابِتٍ قَالَ: \"اجْعَلْهَا لِفُقَرَاءِ قَرَابَتِكَ\". قَالَ أَنَسٌ: فَجَعَلَهَا لِحَسَّانَ وَأُبَيِّ بْنِ كَعْبٍ، وَكَانَا أَقْرَبَ إِلَيْهِ مِنِّي، وَكَانَ قَرَابَةُ حَسَّانَ وَأُبَيٍّ مِنْ أَبِي طَلْحَةَ وَاسْمُهُ زَيْدُ بْنُ سَهْلِ بْنِ الأَسْوَدِ بْنِ حَرَامِ بْنِ عَمْرِو بْنِ زَيْدِ مَنَاةَ بْنِ عَدِيِّ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ النَّجَّارِ، وَحَسَّانُ بْنُ ثَابِتِ بْنِ المُنْذِرِ بْنِ حَرَامٍ فَيَجْتَمِعَانِ إِلَى حَرَامٍ، وَهْوَ الأَبُ الثَّالِثُ، وَحَرَامُ بْنُ عَمْرِو بْنِ زَيْدِ مَنَاةَ بْنِ عَدِيِّ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ النَّجَّارِ، فَهْوَ يُجَامِعُ حَسَّانُ أَبَا طَلْحَةَ وَأُبَيٌّ إِلَى سِتَّةِ آبَاءٍ (^١) إِلَى عَمْرِو بْنِ مَالِكٍ، وَهْوَ أُبَيُّ بْنُ كَعْبِ بْنِ قَيْسِ بْنِ عُبَيْدِ بْنِ زَيْدِ بْنِ مُعَاوِيَةَ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ النَّجَّارِ، فَعَمْرُو بْنُ مَالِكٍ يَجْمَعُ حَسَّانَ وَأَبَا طَلْحَةَ وَأُبَيًّا. وَقَالَ بَعْضُهْمْ: إِذَا أَوْصَى لِقَرَابَتِهِ فَهْوَ إِلَى آبَائِهِ فِي الإِسْلَامِ.\n\n٢٧٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسًا ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ - لأَبِى طَلْحَةَ: \"أَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ\". قَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُولَ اللهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ. [انظر: ١٤٦١ - مسلم: ٩٩٨ - فتح: ٥/ ٣٧٩]\n_________\n(^١) ورد بهامش الأصل: قوله (إلى ستة آباء إلى عمرو) مشكل وذلك أن عمرًا أب سابع لأبي طلحة وحسان وهو سادس لأبي بن كعب.","vol":"17","page":216},{"text":"وَقَالَ ابن عَبَّاسٍ: لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] جَعَلَ النَّبِيُّ - ﷺ - يُنَادِي: \"يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ\". لِبُطونِ قُرَيْشٍ [٣٥٢٥ - مسلم: ٢٠٨]\nوَقَالَ أَبُو هُريرَةَ: لَّمَا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ قَالَ النَّبِيُّ - ﷺ -: \"يَا مَعْشَرَ قُرَيْشٍ\". [٢٧٥٣ - مسلم: ٢٠٦]\nثم ذكر حديث أَنَسٍ أنه - ﵇ - قال لأَبِي طَلْحَةَ: \"أَرى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ\". قَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُولَ اللهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ.\nوَقَالَ ابن عَبَّاسٍ: لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ جَعَلَ النَّبِيُّ - ﷺ - ينَادِي: \"يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ\". لِبُطُونِ قُرَيْشٍ.\nوَقَالَ أَبُو هُرَيْرَةَ: لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ قَالَ النَّبِيُّ - ﷺ -: \"يَا مَعْشَرَ قُرَيْشٍ\".\nالشرح:\nقول ابن عباس هذا أسنده في: الفضائل والتفسير (^١).\nوعند مسلم: صعد على الصفا (^٢).\nوفي لفظ: خرج إلى البطحاء، فصعد الجبل ينادي: \"يا صباحاه\" (^٣).\nوللترمذي: وضع إصبعيه في أذنيه ورفع صوته فقال: \"يا بني عبد مناف، يا صباحاه\" (^٤).\n_________\n(^١) سيأتي برقم (٣٥٢٥) كتاب: المناقب، باب: من انتسب إلى آبائه، (٤٧٧٠) كتاب: التفسير، باب: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾.\n(^٢) مسلم (٢٠٨) كتاب: الإيمان، باب: وأنذر عشيرتك الأقربين.\n(^٣) سيأتي برقم (٤٩٧٢).\n(^٤) رواه الترمذي (٣١٨٦)، وقال: هذا حديث غريب من هذا الوجه من حديث أبي =","vol":"17","page":217},{"text":"وقول أبي هريرة قد أسنده في الباب بعده.\nوقوله: (وهو يُجَامِعُ حَسَّان وَأَبَا طَلْحَةَ وأبيًّا). كذا وقع في رواية\nالمروزي والهروي، وفي أخرى: فهو يجمع حسان وأبو طلحة وأبي، برفع الجميع. وهو صواب أيضًا.\nوهذا الكلام يحتاج إلى إيضاح، نبه عليه الدمياطي الحافظ النسابة، وذلك أن أبا طلحة زيد بن سهل بن الأسود بن حرام بن عمرو بن زيد مناة بن عدي بن عمرو بن مالك بن النجار، وأبي بن كعب بن قيس بن عبيد بن زيد بن معاوية بن عمرو بن مالك بن النجار، فيجتمع أبو طلحة وحسان وأبي بن كعب في عمرو بن مالك بن النجار، فيجتمع أبو طلحة وحسان في حرام بن عمرو جد أبويهما.\nوبنو عدي بن عمرو بن مالك يقال لهم: بنو مغالة. وبنو معاوية بن عمرو بن مالك يقال لهم: بنو جديلة، بطنان من بني مالك بن النجار.\nفقوله: (فهو يُجَامِعُ حَسَّانَ وَأَبَا طَلْحَةَ وَأُبَيًّا) هو ضمير الشأن.\nإذا تقرر ذَلِكَ: فالبخاري ترجم على أنه يخص بالعطية أقرب الناس إلى المعطي وإن كان ثم قرابة فوقه. وقال الداودي: لا حجة فيه في الوصايا؛ لأنه - ﵇ - إنما أشار عليه أن يضع ماله في أقاربه، ففعل فبدأ بأقرب أقاربه، وهذا لا يرفع اسم القرابة عمن فوقهم، والآية التي ذكرها البخاري تدل على خلاف ذلك؛ لأنه لم يرد بها بني عبد المطلب خاصة؛ لأنهم أقرب الناس إلى رسول الله - ﷺ -.\nوقد اختلف العلماء إذا أوصى بثلثه لأقاربه أو لأقارب فلان من\n_________\n= موسى، وقد رواه بعضهم عن عوف عن قسامة بن زهير عن النبي - ﷺ - مرسلًا وهو أصح. ولم يذكر فيه: عن أبي موسى.","vol":"17","page":218},{"text":"الأقارب الذين يستحقون الوصية، فقال الكوفيون والشافعي: يدخل في ذَلِكَ من كان من قبل الأب والأم، غير أنهم رتبوا أقوالهم على ترتيب مختلف (^١). وقال أبو حنيفة: القرابة هم كل ذي رحم محرم من قبل الأب والأم ممن لا يرث غير أنه يبدأ بقرابة الأب على قرابة الأم، وتفسير ذَلِكَ أن يكون له خال وعم، فيبدأ بعمه على خاله فيجعل له الوصية (^٢). وقال صاحباه والشافعي: سواء في ذَلِكَ قرابة الأب والأم، ومن بعد منهم أو قرب، ومن كان ذا رحم محرم أو لم يكن، وهو قول أبي ثور، وقال أبو يوسف ومحمد: القرابة من جمعه أب وأم. منذ كانت الهجرة، قالا: ولا يدخل في ذَلِكَ الولد ولا الوالدان. وقال آخرون: القرابة: كل من جمعه والموصي أبوه الرابع إلى من هو أسفل منه، وهو قول أحمد. وقال آخرون: القرابة: كل من جمعه والموصي أب واحد في الإسلام أو الجاهلية ممن يرجع بآبائه وأمهاته إليه أبًا عن أب أو أمًّا عن أم إلى أن يلقاه.\nوقال مالك: لا يدخل في الأقارب إلا من كان من قبل الأب، خاصة العم وابنه والأخ وشبههم، ويبدأ بالفقراء حَتَّى يغنوا، ثم بعطاء الأغنياء. هذا ما نقله ابن بطال عنه (^٣)، ونقل عنه ابن التين: أنه إذا أوصى للقرابة يعطي القرابة من الرجال والنساء؛ لأن اسم القرابة يقع عليهم. قَالَ: وبه قَالَ الشافعي (^٤)، وزاد بعضهم: وأقربهم وأغناهم وأفقرهم سواء؛ لأنهم أعطوا باسم القرابة كما أعطي من شهد القتال بالحضور. قَالَ: وقيل: لا يدخل من كان من قبل الأم. وإنما جوز\n_________\n(^١) انظر \"الأم\" ٤/ ٣٨.\n(^٢) \"مختصر اختلاف العلماء\" ٥/ ٣٩ - ٤٠.\n(^٣) \"شرح ابن بطال\" ٨/ ١٦٣.\n(^٤) \"الأم\" ٤/ ٣٨.","vol":"17","page":219},{"text":"أهل هذِه المقالات الوصية للقرابة إذا كانت تلك القرابة تحصى وتعرف كما نبه عليه الطحاوي (^١)، فإن كانت لا تحصى ولا تعرف فإن الوصية لها باطل في قولهم جميعًا إلا أن يوصي لفقرائهم، فتكون جائزة لمن رأى الموصي دفعها إليه منهم، وأقل ما يجوز أن يجعلها فيهم اثنان فصاعدا في قول محمد، وقال أبو يوسف: إن دفعها إلى واحد أجزأه، واحتج للصاحبين بأنه - ﷺ - لما قسم سهم ذوي القربى أعطى بني هاشم جميعًا، وفيه من رحمه منهم محرمة وغير محرمة، وأعطى بني المطلب وأرحامهم جميعًا منه غير محرمة؛ لأن بني هاشم أقرب إليه من بني عبد المطلب، فلما لم يقدم في ذَلِكَ رسول الله من قربت رحمه على من بعدت، وجعلهم كلهم قرابة يستحقون ما جعل إليه لقرابته؛ سقط قول أبي حنيفة في اعتباره ذا الرحم المحرم واعتباره بالأقرب، وسقط قول من جعل أهل الحاجة منهم أولى؛ لأنه - ﷺ - عم بعطيته بني هاشم وفيهم أغنياء (^٢)، وحجة أخرى على أبي حنيفة، وذلك أنه - ﷺ - لما أمر أبا طلحة أن يجعل أرضه في فقراء قرابته جعلها لحسان وأُبَيّ، وأُبَيّ إنما يلقى أبا طلحة عند أبيه السابع، ويلتقي مع حسان مع أبيه الثالث، فلم يقدم أبو طلحة حسانًا لقرب رحمه على أُبي لبعد رحمه منه، ولم ير واحدًا منهما مستحقًّا لقرابة منه في ذَلِكَ إلا كما يستحق منه الآخر، فثبت فساد قوله، واحتج له بأنه - ﷺ - أعطى حسان بن ثابت وأُبَيًّا لقربهما إليه، ولم يعط أنسًا شيئًا والأقرب أولى كالميراث، ولأنا لو سوينا بينه وبين القريب والبعيد أدى ذَلِكَ إلى إبطالها؛ لأن المقصود بها الأدنى فإذا اشترك فيها من لا يحصى دخل\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٣٨٥.\n(^٢) \"مختصر اختلاف العلماء\" ٥/ ٤٠.","vol":"17","page":220},{"text":"الغني والفقير إلى آدم؛ لأنه ليس أب ينسب إليه بالقرابة أولى من أب.\nوالوصية والوقف سواء، وفي رواية: (فجعلها أبو طلحة على ذوي رحمه) (^١)، ولأن المقصود بها الصلة فالرحم المحرم أولى كالنفقة، وإيجاب العتق، وذو الرحم المحرم أولى بالصلة من ذي الرحم غير المحرم، واحتج من صرف للتعدد بحديث أبي طلحة من حيث إنه لو اكتفي بالواحد لأعطى حسان وحده دون أُبي؛ لأنه أقرب إليه من أُبي، فلما كان المعتبر في ذَلِكَ الاثنين أعطاهما وإن كانا ليس متساويين في الدرجة مع قول السهيلي: كان ابن عمة أبي طلحة أمه سهيلة بنت الأسود بن حرام (^٢). وكذا قوله: في (الأقربين) (^٣)، وفي أقاربك. وأقل الجمع اثنان.\nواحتج بعض أصحابنا فقال: إنما استحقوا باسم القرابة فيستوي في ذلك القريب والبعيد والغني والفقير كما أعطى من شهد القتال باسم الحضور (^٤)، ثم نظرنا في قول من قَالَ: هو إلى آبائه في الإسلام. فرأينا الشارع أعطى سهم ذي القربى بني هاشم وبني المطلب، ولا يجتمع هو مع أحد منهم إلى أب منذ كانت الهجرة، وإنما يجتمع معهم في آباء كانوا في الجاهلية، وكذلك أبو طلحة وأبي وحسان لا يجتمعون عند أب إسلامي، ولم يمنعهم ذَلِكَ أن يكونوا قرابة يستحقون ما جعل للقرابة فبطل قول صاحب الصاحبين كما قَالَ الطحاوي (^٥).\n_________\n(^١) سيأتي برقم (٢٧٥٨).\n(^٢) \"الروض الأنف\" ٤/ ٢٢.\n(^٣) في (ص): الأدنين.\n(^٤) \"الأم\" ٤/ ٣٨، \"الروض الأنف\" ٤/ ٢٢.\n(^٥) \"شرح معاني الآثار\" ٤/ ٣٨٩.","vol":"17","page":221},{"text":"وثبت أن الوصية لكل من تُوقف على نسبه عن أب أو أم حَتَّى يلتقي هو والموصي لقرابته إلى جد واحد في الجاهلية أو في الإسلام.\nوأما الذين قالوا: إن القرابة هم الذين يلتقون عند الأب الرابع، فإنهم ذهبوا إلى أنه - ﷺ - لما قسم سهم ذي القربى أعطى بني هاشم وبني المطلب، وإنما يلتقي هو وبنو المطلب عند أبيه الرابع؛ لأنه محمد بن عبد الله بن عبد المطلب بن هاشم بن عبد مناف، والآخرون هم بنو المطلب بن عبد مناف، فإنما يلتقي معهم عند عبد مناف وهو أبوه الرابع فمن الحجة عليهم في ذَلِكَ للآخرين: أنه - ﷺ - لما أعطاها حرم بني أمية وبني نوفل، وقرابتهم منه لقرابة بني المطلب، فلم يحرمهم لأنهم ليسوا قرابة، ولكن لمعنى غير القرابة فكذلك من فوقهم لم يحرمهم؛ لأنهم ليسوا قرابة، ولكن لمعنى غيرها، وكذلك أعطى أبو طلحة لحسان وأُبي، وإنما يلتقي مع أُبي لأبيه السابع فلم ينكر - ﷺ - على أبي طلحة ما فعل وقد أمر الله تعالى نبيه أن ينذر عشيرته الأقربين، فدعا عشائر قريش كلها ومنهم من يلقاه عند أبيه الثاني وعند أبيه الثالث والرابع والخامس والسابع، ومنهم من يلقاه عند آبائه الذين فوق ذَلِكَ إلا أنه ممن جمعته وإياهم قريش، فبطل قول من جعل إلى الأب الرابع، وثبت قول من جعل إلى أب واحد في الجاهلية أو الإسلام.\nواحتج أصحاب مالك لقوله: إن القرابة قرابة الأب خاصة؛ لأنه - ﷺ - لما أعطى ذوي القربى لم يعط قرابته من قبل أمه شيئًا، وسيأتي إيضاحه في الباب بعده، وقد سلف كثير من معنى حديث أبي طلحة في باب: فضل الزكاة على الأقارب من كتاب الزكاة (^١).\n_________\n(^١) سلف برقم (١٤٦١).","vol":"17","page":222},{"text":"فرع: اختلف قول مالك في دخول القرابة وكذا البنات، فمنعه ابن القاسم، وكذا من كان من قبل الأم، وقال ابن الماجشون بالدخول، واختلف فيما إذا قَالَ: لآبائي. هل تدخل العمومة والخالات؟ والمختار عندهم: الدخول، لقوله تعالى: ﴿وَرَفَعَ أَبَوَيْهِ عَلَى العَرْشِ﴾ [يوسف: ١٠٠] يعني: أباه وخالته (^١)، وكذلك اختلف إذا قَالَ: بني. هل تدخل البنات؟ (^٢)\nخاتمة:\nقَالَ ابن التين: قول من قَالَ في البخاري: إذا أوصى لقرابته فهو إلى آبائه في الإسلام، ثم نقل عن أبي يوسف أن الوصية لقرابته ذوي رحمه المحرمة وغيرهم من الرجال والنساء، الأقرب والأبعد في ذَلِكَ سواء إلى أقصى أب له في الإسلام من الرجال والنساء، ثم نقل عن الداودي أنه قَالَ: إن أراد القائل في البخاري من عدي مضر وقحطان، فهو معنى قول مالك، وترتيب القربة وأما عدنان وقحطان فهم يتناسبون إليها، وكذلك يتعاقلون؛ لأنهم سواء في دارهم [و] (^٣) تناسبوا في حياة رسول الله - ﷺ -، وليس كذلك غيرهم.\nأخرى: في قوله في حديث أبي هريرة: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] دلالة أنه لا يخص بالقرابة أقربهم إلى الموصي. وبنو عبد مناف أربع قبائل تقدمت: بنو هاشم، وبنو المطلب، وبنو عبد شمس، وبنو نوفل، وأقربهم للنبي - ﷺ - بنو هاشم، وأقرب بني هاشم عبد المطلب، وأدخل النبي - ﷺ - الرجال والنساء والقبائل على\n_________\n(^١) رواه الطبري في \"التفسير\" ٧/ ٣٠٣ (١٩٩٠٠) من قول زيد بن أسلم.\n(^٢) \"البيان والتحصيل\" ١٢/ ٤٢٨.\n(^٣) من (ص).","vol":"17","page":223},{"text":"أن بعضهم أبعد من بعض قَالَ تعالى: ﴿وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا﴾ [الحجرات: ١٣] فالشعوب: القبائل العظام كمضر وربيعة وتميم وقيس، والقبائل دون ذَلِكَ كقريش ونحوها، والأفخاذ: بني هاشم وبني عبد شمس.\nتنبيه:\nوقع في شرح بعض شيوخنا هنا أن قَالَ بعد ترجمة البخاري: وقال إسماعيل بن جعفر: أخبرني عبد العزيز بن عبد الله عن إسحاق بن عبد الله قَالَ: لا أعلمه إلا عن أنس فذكر حديث بَيْرُحَاء في الزكاة (^١)، ثم نقل عن الطرقي أنه قَالَ: إن البخاري أخرجه عن الحسن بن شوكر عن إسماعيل بن جعفر، وأخرجه أبو داود الطيالسي في \"مسنده\" عن همام بن يحيى، عن إسحاق بن عبد الله (^٢). انتهى ما ذكره. وهو عجيب منه فهذا الحديث ليس في الباب، وإنما ساقه البخاري بعدُ بأبواب في باب: من تصدق إلى وكيله ثم رد الوكيل إليه، ولم يسقه منقطعًا، إنما ساقه مسندًا عن إسماعيل بن جعفر، قَالَ: نا إسماعيل، أخْبرَنِي عبد العزيز. فذكره (^٣).\nقلت: والحسن بن شوكر من رجال أبي داود فقط (^٤) (^٥) (^٦).\n_________\n(^١) سلف برقم (١٤٦١) باب: الزكاة على الأقارب.\n(^٢) \"مسند الطيالسي\" ٣/ ٥٥٤ (٢١٩٣).\n(^٣) سيأتي برقم (٢٧٥٨).\n(^٤) انظر: \"تهذيب الكمال\" ٦/ ١٧٦ (١٢٣٧).\n(^٥) ورد بالهامش: ثم بلغ في السابع بعد الثمانين. كتبه مؤلفه.\n(^٦) ورد بالهامش: آخر ١ من ٩ من تجزئة المصنف.","vol":"17","page":224},{"text":"<span data-type='title' id=toc-1982>١١ - باب هَلْ يَدْخُلُ النِّسَاءُ وَالوَلَدُ فِي الأَقَارِبِ</span>\n٢٧٥٣ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ ﵁ قَالَ: قَامَ رَسُولُ اللهِ - ﷺ - حِينَ أَنْزَلَ اللهُ -﷿-: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] قَالَ: \"يَا مَعْشَرَ قُرَيْشٍ -أَوْ كَلِمَةً نَحْوَهَا- اشْتَرُوا أَنْفُسَكُمْ، لَا أُغْنِي عَنْكُمْ مِنَ اللهِ شَيْئًا، يَا بَنِي عَبْدِ مَنَافٍ لَا أُغْنِي عَنْكُمْ مِنَ اللهِ شَيْئًا، يَا عَبَّاسُ بْنَ عَبْدِ المُطَّلِبِ لَا أُغْنِي عَنْكَ مِنَ اللهِ شَيْئًا، وَيَا صَفِيَّةُ عَمَّةَ رَسُولِ اللهِ لَا أُغْنِي عَنْكِ مِنَ اللهِ شَيْئًا، وَيَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ سَلِينِي مَا شِئْتِ مِنْ مَالِي لَا أُغْنِي عَنْكِ مِنَ اللهِ شَيْئًا\". تَابَعَهُ أَصْبَغُ، عَنِ ابْنِ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ. [٣٥٢٧، ٤٧٧١ - مسلم: ٢٠٦ - فتح: ٥/ ٣٨٢]\nذكر فيه حديث أبي هُرَيْرَةَ قَال: قَامَ رَسُول اللهِ - ﷺ - حينَ أَنْزَلَ اللهُ -﷿-: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ قَال: \"يَا مَعْشَرَ قُرَيْشٍ\" أَوْ كَلِمَةً نَحْوَهَا .. الحديث بطوله.\nقَال الإسماعيلي: وحديث أبي هريرة هذا وحديث ابن عباس في الباب قبله مرسلان لأن الآية نزلت بمكة -شرفها الله- وابن عباس كان صغيرًا، وأبو هريرة إنما أسلم بالمدينة.\nقلتُ: والسماع ممكن أو من صحابي آخر فلا إرسال (يقدح) (^١).\nوقام الإجماع على أن اسم الولد يقع على البنين والبنات، وأن النساء التي من صلبه وعصبته كالعمة والابنة والأخت يدخلن في الأقارب، إذا وقف على أقاربه، ألا ترى أنه - ﷺ - خص عمته بالنذارة كما خص ابنته، فكذلك من كان في معناهما ممن يجمعه معه أب واحد.\n_________\n(^١) ورد في هامش الأصل: لم يقل الإسماعيلي: إن هذا الإرسال قادح، وإنما قال: إنهما مرسلان فقط، والحال كذلك إن كانا سمعا الحديثين من صحابي.","vol":"17","page":225},{"text":"وروى أشهب عن مالك أن الأم لا تدخل في مرجع الحبس، وقال ابن القاسم: تدخل الأم في ذَلِكَ، ولا تدخل الأخوات لأم.\nواختلفوا في ولد البنات أو ولد العمات ممن لا يجتمع في أب واحد مع الموصي والمحبس هل يدخلون في القرابة أم لا؟ فقال أبو حنيفة والشافعي: إذا وقف وقفًا على ولده دخل فيه ولد ولده وولد بناته ما تناسلوا، وكذلك إذا أوصى لقرابته يدخل فيه ولد البنات. والقرابة عند أبي حنيفة: كل ذي رحم. فيسقط عنده ابن العم والنعمة، وابن الخال والخالة؛ لأنهم ليسوا محرمين. والقرابة عند الشافعي: كل ذي رحم محرم وغيره، فلم يسقط عنده ابن العم ولا غيره. قلتُ: صحح أصحابه أنه لا يدخل في القرابة الأصول والفروع، ويدخل كل قرابة وإن بعد، وقال مالك: لا يدخل في ذَلِكَ ولد البنات.\nوقوله: (لقرابتي وعقبي) كقوله: لولدي وولد ولدي يدخل فيه ولد البنين. ومن يرجع إلى عصبة الأب وصلبه، ولا يدخل ولد البنات. حجة من أدخل ولد البنت الحديث السالف: \"إن ابني هذا سيد\" (^١) في الحسن بن علي، ولا يظن أن أحدا يمتنع أن يقول في ولد البنات أنهم ولد لأبي أمهم، والمعنى يقتضي ذلك؛ لأن الولد في اللغة مشتق من التولد، وهم متولدون عن أبي أمهم لا محالة؛ لأنه أحد أصليهم الذين يرجعون إليه، قَالَ تعالى: ﴿إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ [الحجرات: ١٣] فللذكر حظه وللأنثى حظها والتولد عن جهة الأم كالتولد عن جهة الأب، وقد دل القرآن على ذَلِكَ قَالَ تعالى: ﴿وَمِنْ ذُرِّيَّتِهِ دَاوُودَ﴾ إلى أن قَالَ: ﴿وَعِيسَى﴾ [الأنعام: ٨٤، ٨٥] فجعل\n_________\n(^١) سلف برقم (٢٧٠٤).","vol":"17","page":226},{"text":"عيسى من ذريته وهو ابن بنته، ولم يفرق في الاسم بين نبي الله وبين ابنته.\nوأجيب بأنه - ﷺ - إنما سمى الحسن ابنا على وجه التحنن، وأبوه في الحقيقة علي وإليه نسبه، وقد قَالَ - ﷺ - في العباس: \"اتركوا لي أبي\" (^١) وهو عمه، وإن كان الأب حقيقة خلافه، قلتُ: وأعلى من هذا أن من خصائصه أن أولاد بناته ينسبون إليه، كما أوضحته في \"الخصائص\" (^٢)، وعيسى جرى عليه اسم الذرية على طريق الاتساع والتغليب للأكثر المذكور، وهذا شائع في كلام العرب.\nودليل آخر وهو قوله تعالى: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ [النساء: ١١] والمراد الذكر وابنه خاصة، ألا ترى قوله تعالى: ﴿وَلِذِي القُرْبَى﴾ [الأنفال: ٤١] اختص به بنو أعمامه ومن يرجع نسبه إليه؛ لأنه - ﷺ - أعطى سهم القرابة بني أعمامه دون بني أخواله، فكذلك ولد البنات؛ لأنهم لا ينتمون إليه بالنسب، ولا يلتقون معه في أب، قَالَ الشاعر:\nبنونا بنو أبنائنا، وبناتنا … بنوهن أبناء الرجال الأباعد\nوفي إعطائه - ﷺ - بني المطلب، وهم بنو أعمامه حجة على أبي حنيفة أن ابن العم داخل في القرابة، ولما أعطى بني المطلب وبني هاشم جاء عثمان وجبير بن مطعم إليه فقالا: قد عرفنا فضل بني هاشم لمكانك الذي وضعك الله فيهم، فما بالنا وبني المطلب أعطيتهم ومنعتنا وقرابتنا واحدة؟ فقال - ﷺ -: \"إنهم لم يفارقوني في جاهلية ولا إسلام\" (^٣)\n_________\n(^١) حكاه ابن بطال ٨/ ١٦٨، ولم أقف عليه مسندًا!\n(^٢) انظر \"الخصائص\" ص ٢٧٩ - ٢٨١.\n(^٣) سيأتي برقم (٣١٤٠) كتاب: فرض الخمس، باب: ومن الدليل على أن الخمس للإمام. مختصرًا، ورواه بتمامه أبو داود (٢٩٨٠)، والنسائي ٧/ ١٣٠ - ١٣١، وأحمد ٤/ ٨١.","vol":"17","page":227},{"text":"وعثمان من بني عبد شمس، وجبير بن مطعم من بني نوفل، وهو أخو عبد شمس بن عبد مناف والمطلب بن عبد مناف وهاشم بن عبد مناف، فأعطى بني المطلب وهم بنو أعمامه، وأعطى بني هاشم و(هم) (^١) جده، وليس فيهم من يرجع إلى أجداد الأمهات مثل ولد البنات والأخوال وغيرهم من ذوي الأرحام، فدل ذَلِكَ على رد قول القائل: إن القرابة تقع على قرابة الأب والأم؛ لأنه - ﷺ - لم يعط إلا من رجع إلى عصبته، وكذا من سوى بين الأقرب والأبعد؛ لأنه لما أعطى الأولين ومنع الآخرين علم أنه لا يستحق بالقرابة إلا على وجه الاجتهاد، وقد يدخل في القرابة جميع قريش بقوله: \"يَا مَعْشَرَ قُرَيْشٍ\" وخص بعضهم بالعطاء، فصح البداءة بالفقراء قبل الأغنياء.\nوفي قوله لابنته: \"سَلِينِي مَا شِئْتِ\" أن الائتلاف للمسلمين وغيرهم بالمال جائز، وذلك في الكافر آكد (^٢).\n_________\n(^١) كذا في الأصل، وورد فوقها: لعله: وهو.\n(^٢) انظر \"شرح ابن بطال\" ٨/ ١٦٦ - ١٦٩.","vol":"17","page":228},{"text":"<span data-type='title' id=toc-1983>١٢ - باب هَلْ يَنْتَفِعُ الوَاقِفُ بِوَقْفِهِ</span>؟\nوَقَدِ اشْتَرَطَ عُمَرُ ﵁ لَا جُنَاحَ عَلَى مَنْ وَلِيَهُ أَنْ يَأْكُلَ. وَقَدْ يَلِي الوَاقِفُ وَغَيْرُهُ. وَكَذَلِكَ مَنْ جَعَلَ بَدَنَةً أَوْ شَيْئًا للهِ -﷿- فَلَهُ أَنْ يَنْتَفِعَ بِهَا كَمَا يَنْتَفِعُ غَيْرُهُ وَإِنْ لَمْ يَشْتَرِطْ. [انظر: ٢٣١٣]\n\n٢٧٥٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ﵁ أَنَّ النَّبِيَّ - ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ لَهُ: \"ارْكَبْهَا\". فَقَالَ: يَا رَسُولَ اللهِ، إِنَّهَا بَدَنَةٌ. قَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ: \"ارْكَبْهَا، وَيْلَكَ\" أَوْ \"وَيْحَكَ\". [انظر: ١٦٩٠ - مسلم: ١٣٢٣ - فتح: ٥/ ٣٨٣]\n\n٢٧٥٥ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ: \"ارْكَبْهَا\". قَالَ: يَا رَسُولَ اللهِ، إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكَبْهَا، وَيْلَكَ\". فِي الثَّانِيَةِ أَوْ فِي الثَّالِثَةِ. [انظر: ١٦٨٩ - مسلم: ١٣٢٢ - فتح: ٥/ ٣٨٣]\nثم ساق حديث أَنَسٍ وأَبِي هُرَيْرَةَ \"ارْكَبْهَا، وَيْلَكَ\".\nوقد سلفا في الحج (^١). وما ذكره عن عمر أسلفه مسندًا (^٢)، وذكره لاشتراط عمر لا حجة فيه كما نبه عليه الداودي؛ لأن عمر أخرجها عن يده ووليها غيره، فجعل لمن وليها أن يأكل على شرطه، ولو اعتبر هذا بقوله - ﷺ -: \"العائد في هبته وفي صدقته كالعائد في قيئه\" (^٣)،\n_________\n(^١) سلفا برقمي (١٦٨٩، ١٦٩٠).\n(^٢) سلف برقم (٢٣١٣) كتاب: الوكالة، باب: الوكالة في الوقف ونفقته وأن يطعم صديقا له ويأكل بالمعروف.\n(^٣) سلف برقم (٢٦٢١).","vol":"17","page":229},{"text":"أو \"كالكلب يعود في قيئه\" (^١) فإذا انتفع ببعض صدقته فقد عاد فيها، وإن اشترط في أصل عطيته أن ينتفع فلم تخرج عطيته عن يده فيحاز عنه، ولا يقل ما تصدق به بما ينتفع به منها، فهي باقية على ملكه إذ لا يعلم الجزء الذي تصدق به. وقال ابن المنير: وجه المطابقة فيه أن المخاطب يدخل في خطابه، وهو أصل مختلف فيه، ومالك في مثل هذا يحكم بالعرف حَتَّى يخرج غير المخاطب أيضًا من العموم لقرينة عرفية، كما إذا أوصى بمال للمساكين وله أولاد فلم يقسم حَتَّى افتقروا (^٢)، ففيه قول ابن القاسم ومطرف -يعني: الاثنين (^٣). وقال ابن التين: يحتمل.\nوقال ابن بطال (^٤): لا يجوز للواقف أن ينتفع بوقفه؛ لأنه أخرجه لله تعالى وقطعه عن ملكه، فانتفاعه بشيء منه رجوع في صدقته، وقد نهى الشارع عن ذلك. قَالَ: وإنما يجوز له الانتفاع به إن شرط ذَلِكَ في الوقف، أو أن يفتقر المحبس أو ورثته فيجوز لهم الأكل منه. قَالَ ابن القصار: من حبس دارًا أو سلاحًا أو عبدًا في سبيل الله فأنفذ ذَلِكَ في وجوهه زمانًا ثم أراد الانتفاع به مع الناس فإن كان من حاجة فلا بأس.\nوذكر ابن حبيب عن مالك قَالَ: من حبس أصلًا تجري غلته على المساكين فإن ولده يعطون منه إذا افتقروا، كان يوم مات أو حبس فقراء أو أغنياء، غير أنهم لا يعطون جميع الغلة مخافة أن يندرس الحبس، ولكن يبقى منه سهم المساكين ليبقى اسم الحبس، ويكتب\n_________\n(^١) سلف برقم (٢٦٢٣).\n(^٢) \"المتواري على تراجم أبواب البخاري\" ص ٣١٨.\n(^٣) \"النوادر والزيادات\" ١١/ ٥٢٨.\n(^٤) ابن بطال ٨/ ١٦٩.","vol":"17","page":230},{"text":"على الولد كتاب أنهم إنما يعطون منه ما أعطوا على المسكنة وليس على حق لهم فيه دون المساكين.\nواختلفوا إذا أوصى بشيء للمساكين، فغفل عن قسمته حَتَّى افتقر\nبعض ورثته، وكانوا يوم أوصى أغنياء أو مساكين، فقال مطرف: أرى أن يعطوا من ذَلِكَ على المسكنة، وهم أولى من الأباعد. وقال ابن الماجشون: إن كانوا يوم أوصى أغنياء ثم افتقروا أعطوا منه، وإن كانوا مساكين لم يعطوا منه؛ لأنه أوصى وهو يعرف حاجتهم، فكأنه أزاحهم عنه. وقال ابن القاسم: لا يعطون منه شيئًا مساكين كانوا أو أغنياء يوم أوصى. قَالَ (^١): وقول مطرف أشبه بدلائل السنة (^٢).\nوقوله: (وَكَذَلِكَ كُلُّ مَنْ جَعَلَ بَدَنَةً أَوْ شَيْئًا لله -﷿- فله أن ينتفع بها كما ينتفع غيره وإن لم يشترط). فإنما ينتفع من ذَلِكَ إذا لم يشترط ما لا مضرة فيه على من سبل له الشيء، وإنما جاز ركوب البدنة التي أخرجها لله -عزوجل-؛ لأنه يركبها إلى موضع النحر، ولم يكن له غنى عن سوقها إليه، ولم يركبها في منفعة له، ألا ترى أنه لو كان ركوبها مهلكًا لها لم يجز له ذَلِكَ كما لا يجوزله أكل شيء من لحمها.\nوقوله: (يَلِي الوَاقِفُ وغَيْرُهُ). فاختلف العلماء فيه، فذكر ابن المواز عن مالك أنه إن شرط في حبسه أن يليه لم يجز. وقاله ابن القاسم وأشهب، وقال ابن عبد الحكم عن مالك: إن جعل الوقف بيد غيره يحوزه ويجمع غلته ويدفعها إلى الذي حبسه يلي تفرقته، وعلى ذَلِكَ حبس، أن ذَلِكَ جائز. وقال ابن كنانة: من حبس ناقته في سبيل الله فلا ينتفع بشيء منها، وله أن ينتفع بلبنها لقيامه عليها.\n_________\n(^١) أي ابن بطال؛ فالنقل عنه.\n(^٢) المصدر السابق.","vol":"17","page":231},{"text":"فمن أجاز للواقف أن يليه، فإنما يجيز له الأكل منه بسبب ولايته وعمله، كما كان يأكل الوصي مال يتيمه بالمعروف من أجل ولايته وعمله، وإلى هذا المعنى أشار البخاري في الباب، ومن لم يجز للواقف أن يلي وقفه فإنما منع ذَلِكَ قطعًا للذريعة إلى الانفراد بغلته، فيكون ذَلِكَ رجوعًا فيه (^١). وسيأتي اختلاف السلف في الباب بعد.\nوعندنا: إن شرط النظر لنفسه أو غيره اتبع وإلا فالنظر للقاضي.\nوحديث ركوب البدنة سلف الكلام عليه في الحج، ومشهور مذهب مالك أنه لا يركبها إلا عند الضرورة إليه، وقال في \"المبسوط\": لا بأس أن يركبها ركوبًا غير فادح، فلا يركبها بالمحمل، ولا يحمل عليها زاده ولا شيئًا يتعبها به (^٢). وقال أحمد وإسحاق: يركبها. ولم يذكرا ضرورة، وفي \"صحيح مسلم\" تقييده بالاضطرار (^٣).\nواختلف إذا استراح، فقال ابن القاسم: لا أرى عليه أن ينزل.\nوخالفه ابن الجلاب؛ لأنه - ﷺ - قَالَ له: \"ارْكَبْهَا، وَيْلَكَ\" في الثانية أو الثالثة، وإنما استحسن الناس أن لا يركبها حَتَّى يحتاج إليها.\nوقوله: \" (وَيْلَكَ\") هي كلمة جرت على ألسنتهم، لا يريد الدعاء، وهي تقال لمن وقع في هلكة يستحقها، والمترحم عليه، وإن كان لا يستحقها يقال له: ويحك، وقد سلف.\nوالحديث يحتمل ذَلِكَ، وذلك أنه لما ترك رخصة سائغة في الشرع وأمره بذلك مرات كان كالواقع فيما يستحقه من مكروه، ويحتمل الثاني\n_________\n(^١) إلى هنا انتهى من \"شرح ابن بطال\" ٨/ ١٦٩ - ١٧١.\n(^٢) حكاه صاحب \"المنتقى\" ٢/ ٣٠٩ عن نافع عن مالك به.\n(^٣) مسلم (١٣٢٤) كتاب: الحج، باب: جواز ركوب البدنة المهداة لمن احتاج إليها.","vol":"17","page":232},{"text":"تحريجًا على ما فعله لله أن يعود فيه أو في شيء منه، وهو مضطر إلى ركوبها، والأول أولى لموافقة رواية أبي هريرة له، وفي رواية أنس شك، هل قَالَ له ذَلِكَ في الثالثة أو الرابعة؟ وفي رواية أبي هريرة: في الثانية أو الثالثة. قَالَ الداودي: وليس في الحديث حجة لما بوب له؛ لأن مهديها إنما جعلها لله إذا بلغت محلها وأبقى بملكه عليها مع ما عليه فيها من الخدمة من السوق والعلف، ألا ترى أنها إن كانت\nواجبة أن عليه بدلها إذا عطبت قبل محلها قَالَ: وإنما أمره الشارع بذلك لمشقة السفر، ولم ير له مركبًا غيرها.\nقَالَ ابن التين: وقوله: (إنما جعلها إذا بلغت محلها). فيه نظر؛ لأنها تجب بالتقليد والإشعار، ولا تجزي حَتَّى تبلغ محلها، ليس أنها تجزي بالتقليد والإشعار، وإنما تجوز بشرط السلامة إلى أن تنحر.","vol":"17","page":233},{"text":"<span data-type='title' id=toc-1984>١٣ - باب إِذَا وَقَفَ شَيْئًا فَلَمْ يَدْفَعْهُ إِلَى غَيْرِهِ، فَهُوَ جَائِزٌ</span>\nلأَنَّ عُمَرَ وْقَفَ (^١) وَقَالَ: لَا جُنَاحَ عَلَى مَنْ وَلِيَهُ أَنْ يَأْكُلَ، وَلَمْ يَخُصَّ إِنْ وَلِيَهُ عُمَرُ أَوْ غَيْرُهُ. قَالَ النَّبِيُّ - ﷺ - لأَبِي طَلْحَةَ \"أَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ\". فَقَالَ: أَفْعَلُ. فَقَسَمَهَا فِي أَقَارِبِهِ وَبَنِي عَمِّهِ. [فتح: ٥/ ٣٨٤]\n_________\n(^١) ورد تعليق بالأصل: يعني في الباب الذي قبل هذا.","vol":"17","page":234},{"text":"<span data-type='title' id=toc-1985>١٤ - باب إِذَا قَالَ: دَارِي صَدَقَةٌ للهِ، وَلَمْ يُبَيِّنْ لِلْفُقَرَاءِ أَوْ غَيْرِهِمْ. فَهُوَ جَائِزٌ، وَيَضَعُهَا فِي الأَقْرَبِينَ أَوْ حَيْثُ أَرَادَ</span>\nقَالَ النَّبِيُّ - ﷺ - لأَبِي طَلْحَةَ، حِينَ قَالَ: أَحَبُّ أَمْوَالِي إِلَيَّ بَيْرَحَاءَ، وَإِنَّهَا صَدَقَةٌ لله، فَأَجَازَ النَّبِيُّ - ﷺ - ذَلِكَ. وَقَالَ بَعْضُهُمْ: لَا يَجُوزُ حَتَّى يُبَيِّنَ لِمَنْ. وَالأَوَّلُ أَصَحُّ. [فتح: ٥/ ٣٨٤]\nالشرح:\nفي بعض النسخ: أوقف. وهي لغة، وهي ثابتة في كتاب ابن بطال (^١)، وابن التين، وقَالَ: ضرب على الألف في بعض النسخ، وإسقاطها صواب، ولا يقال: أوقف -بالألف- إلا إن فعل شيئًا ثم نزع عنه، وجعل ابن بطال البابين ترجمة واحدة وزاد عليها ثالثة، وهي: باب إذا قَالَ: أرضي أو بستاني صدقة عن أمي فهو جائز، وإن لم يبين لمن ذلك. ثم ساق حديث سعد بن عبادة (^٢).\nقَالَ الداودي: الذي قَالَ البخاري هنا هو حمل الشيء على ضده وتمثيله بغير جنسه؛ لأنه هو يروي عن عمر ولاها ابنه، وأن أبا طلحة دفعها إلى حسان وأُبي. قَالَ: وهذا يحكم. ودفع الظاهر عن وجهه، وهذا يقدر عليه كل أحد إلا من منعته الديانة والحياء. وقال غير الداودي: إنما أراد البخاري أنه - ﷺ - أخرج عن أبي طلحة ملكه بنفس قوله: (هي صدقة). وهذا كقول مالك: إن الصدقة تلزم بالقول وتتم بالقبض. وقول الداودي أشبه؛ لأنه أتى في الباب بوقف عمر.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٧١.\n(^٢) السابق ٨/ ١٧١ - ١٧٢، وحديث سعد يأتي في الباب التالي عن ابن عباس.","vol":"17","page":235},{"text":"وقول بعضهم: لا تجوز حَتَّى يبين لمن هي. معناه: لا يحكم عليه به. يريد: لما لم يعين المعطى.\nوقد اختلف القول في مذهب مالك إذا جعل شيئًا للمساكين في غير تعيين هل يجب عليه إخراجه؟ ففي \"المدونة\": لا يجب. وقال الداودي: قول من قَالَ: لا يجوز. ليس بشيء وإن لم يكن فيه وضعها حيث شاء، فكأنه تأوله على خلاف ما أسلفنا أن معناه: لا يحكم.\nواختلف العلماء في الوقف إذا لم يخرجه الواقف من يده إلى أن مات، فقالت طائفة: يصح الوقف ولا يفتقر إلى قبض، وهو قول أبي يوسف والشافعي. وقالت طائفة: لا يصح الوقف حَتَّى يخرجه عن يده ويقبضه غيره، هذا قول ابن أبي ليلى ومالك ومحمد بن الحسن (^١).\nوحجة الأول أن عمر وعليًّا وفاطمة وقفوا أوقافًا أو أمسكوها بأيديهم، وكانوا يصرفون الانتفاع بها في وجوه الصدقة، فلم تبطل (^٢).\nواحتج الطحاوي لأبي يوسف فقال: رأينا أفعال العبادات على ضروب، فمنها العتاق وينفذ بالقول، ومنها الهبات والصدقات لا تنفذ بالقول حَتَّى يكون معه القبض من الذي ملكها، فأردنا أن ننظر حكم الأوقاف بأيها هي أشبه فنعطفه عليه، فرأينا الرجل إذا وقف أرضه، فإنما ملك الذي وقفها عليه منافعها، ولم يملكه من رقبتها شيئًا، إنما أخرجها من ملك نفسه إلى الله تعالى فثبت أن نظير ذَلِكَ ما أخرجه من ملكه إلى الله تعالى، فكما كان ذَلِكَ لا يحتاج فيه إلى قبض مع القول، كذلك الوقف لا يحتاج فيه إلى قبض مع القول، وأيضًا فإن\n_________\n(^١) انظر: \"المدونة\" ٤/ ٣٤٧.\n(^٢) \"مختصر اختلاف العلماء\" ٤/ ١٥٧.","vol":"17","page":236},{"text":"القبض لو أوجبناه لكان القابض يقبض ما لم يملك بالوقف فقبضه إياه وغير قبضه سواء (^١)، وإليه ذهب البخاري.\nواستدل من قوله: (فَقَسَمَهَا أبو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ). أن الوقف لم يخرج من يد أبي طلحة، وحجة من جعله شرطًا في صحة الوقف إجماع أئمة الفتوى على أنه لا تنفذ الهبات والصدقات بالقول\nحَتَّى يقبضها الذي ملكها.\nألا ترى أن الصديق قَالَ في مرضه لابنته، وقد كان نحلها جداد عشرين وسقا: لو كنت حزتيه لكان لك، وإنما هو اليوم مال الوارث. وقد سلف، فكان حكم الوقف حكم الهبات.\nوقوله لأبي طلحة \"أَنْ تَجْعَلَهَا فِي الأقرَبينَ\" لا حجة فيه لمن أجاز الوقف وإن لم يخرج عن يد (من وقفه) (^٢)؛ لأنه ليس في الحديث أن أبا طلحة لم يخرج الوقف عن يده، ولو استدل مستدل بقوله: (فقسمها أبو طلحة في أقاربه وبني عمه) أنه أخرجها عن يده لشاع ذلك، ولم يكن من استدل أنه لم يخرجها عن يده أولى منه بالتأويل.\nواختلفوا إذا قَالَ: هذِه الدار أو هذِه الضيعة وقف. لم يذكر وجوهًا تصرف فيه، فعند مالك أنه يصح الوقف، وكذا لو قَالَ: على أولادي وأولادهم. ولم يذكر بعدهم الفقراء أو بني تميم ممن لم ينقطع\nنسلهم، فإنه يصح الوقف، ويرجع ذَلِكَ إلى فقراء عصبته، وإن لم\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٩٨. بتصرف.\n(^٢) في (ص): الذي أوقفه. [قلت: وهذا الموافق لما في ابن بطال ٨/ ١٧٣؛ فالكلام بتمامه منه].","vol":"17","page":237},{"text":"يكونوا فقراء فإلى فقراء المسلمين، وبه قَالَ أبو يوسف ومحمد، وهو أظهر قولي الشافعي، والثاني: لا يصح من أصله ..\nوحجة الأول أنه إذا قَالَ: وقف. فإنما أراد به البر والقربة، وأن لا ينتفع هو بشيء من ذلك، والانتفاع يكون محبوسًا على ولده وولد ولده، فإذا انقرضوا صرف ذَلِكَ إلى أقرب الناس به من فقراء عصبته، وهذا المعنى يحصل به البر والقربة، وكذا إذا قَالَ: هذا وقف محرم؛ لأنه معلوم أنه قصد به البر والقربة، فحمل على ما علم من قصده، كرجل أوصى بثلث ماله، فإن ذَلِكَ يفرق في الفقراء المساكين وإن لم يسمهم؛ لأنه قد علم ذَلِكَ من قصده.\nألا ترى قول سعد بن عبادة لرسول الله - ﷺ -: وإني أشهدك أن حائطي المخراف صدقة عنها. لم يسم على من يتصدق بالحائط، ولم ينكره عليه بل أقره.\nقَالَ المهلب: ولا حاجة بنا إلى أن يذكر على من يكون الوقف؛ لأن الله تعالى قد بين أصناف الذين تجب لهم الصدقات في كتابه، وقد مضى من سنة رسول الله - ﷺ - في قصة أبي طلحة ما فيه شفاء.\nفرأى الشارع فيها أن تصرف الصدقة إلى صنف واحد، وهم أقارب\nأبي طلحة. قَالَ ابن القصار: ولا يقاس هذا على ما إذا وقف على من لا يولد له ولم يكن له ولد في الحال؛ لأنه وقفه على غير موجود؛ لأنه قد يجوز أن لا يولد له، وإذا وقفه ولم يذكر له مصرفًا، فالفقراء موجودون ففي أيها جعلها الإمام صح الوقف (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ١٧٢ - ١٧٥.","vol":"17","page":238},{"text":"<span data-type='title' id=toc-1986>١٥ - باب إِذَا قَالَ أَرْضِي أَوْ بُسْتَانِي صَدَقَةٌ عَنْ أُمِّي. فَهُوَ جَائِزٌ، وَإِنْ لَمْ يُبَيِّنْ لِمَنْ ذَلِكَ</span>\n٢٧٥٦ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا مَخْلَدُ بْنُ يَزِيدَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي يَعْلَى أَنَّهُ سَمِعَ عِكْرِمَةَ يَقُولُ أَنْبَأَنَا ابْنُ عَبَّاسٍ ﵄، أَنَّ سَعْدَ بْنَ عُبَادَةَ ﵁ تُوُفِّيَتْ أُمُّهُ وَهْوَ غَائِبٌ عَنْهَا، فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أُمِّي تُوُفِّيَتْ وَأَنَا غَائِبٌ عَنْهَا، أَيَنْفَعُهَا شَيْءٌ إِنْ تَصَدَّقْتُ بِهِ عَنْهَا؟ قَالَ: \"نَعَمْ\". قَالَ: فَإِنِّي أُشْهِدُكَ أَنَّ حَائِطِي المِخْرَافَ صَدَقَةٌ عَلَيْهَا. [٢٧٦٢، ٢٧٧٠ - فتح: ٥/ ٣٨٥]\nذكر فيه حديث يَعْلَى عن عِكْرِمَةَ أَنْبَأَنَا ابن عَبَّاسٍ أَنَّ سَعْدَ بْنَ عُبَادَةَ تُوُفِّيَتْ أُمُّهُ وَهْوَ غَائِبٌ عَنْهَا، فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أُمِّي تُوُفَيَتْ وَأَنَا غَائِبٌ عَنْهَا، أَيَنْفَعُهَا شَيْءٌ تَصَدَّقْتُ بِهِ عَنْهَا؟ قَالَ: \"نَعَمْ\". قَالَ: فَإِنِّي أُشْهِدُكَ أَنَّ حَائِطِي المِخْرَافَ صَدَقَةٌ عنها.\nهذا الحديث ذكره البخاري في باب: الإشهاد في الوقف والصدقة (^١) وشيخه في حديث الباب محمد، وهو (ابن سلام) (^٢) كما هو ثابت في أصل الدميَاطي وعلَّم عليه، وكذا قَالَ الجياني: نسبه شيوخنا ابن سلام (^٣) (خت)، ويعلى: هو ابن مسلم كما صرح به الإسماعيلي وأبو نعيم والحميدي (^٤)، وقال الطرقي: هو ابن حكيم.\n_________\n(^١) سيأتي برقم (٢٧٦٢).\n(^٢) فوقها في الأصل (ص لا .. خت) وفي هامشها: وكما هو ثابت في نسخة الدمياطي هو ثابت في نسختي من غير توقف صورة ما علم عليه ص. لا. قلت: وفي متن اليونينية: محمد، مهمل، وفي الهامش أنه مُعرّف بابن سلام في نسخة أبي ذر الهروي. وقال ابن حجر في \"الفتح\" ٥/ ٣٨٥: وفي رواية أبي ذر وابن شبويه: حدثنا محمد بن سلام.\n(^٣) \"تقييد المهمل\" ٣/ ١٠٢٨.\n(^٤) \"الجمع بين الصحيحين\" ٢/ ٩ (٩٧٩).","vol":"17","page":239},{"text":"و(المخْرَافَ): جماعة النخل بفتح الميم، قاله القزاز، قَالَ: وبكسرها: الزنبيل الذي يخترف فيه الثمار. وأحسب المخراف المذكور اسم هذا الحائط الذي تصدق به عن أمه، وقال الخطابي: المخراف: الثمرة، صوابه: الشجرة، سماها مخرافًا لما يخترف من ثمارها (^١)، كما قيل: امرأة مذكار: وقد يستوي هذا في نعت الذكور والإناث. وقال أبو عبيد والأصمعي: المخرف جناء النخل (^٢). وأنكره ابن قتيبة وقال: إنما المخرف: النخل، ولا يكون جناء النخل مخروفًا، وليسَ بمخرف. وخطئ فيه، بل يقع عليهما جميعًا على الرطب والنخل، كالمشرب يقع على الماء المشروب وعلى الشرب، والمطعم يقع على المأكول، والمركب على المركوب (^٣).\nوقوله: (عَنْهَا). وفي الباب الآخر: عليها وهي بمنعاها، وفقه الباب سلف في الباب قبله.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٠٢٦ ولفظه: المَخْرف: البستان.\n(^٢) \"غريب الحديث\" ١/ ٥٧.\n(^٣) انظر \"تاج العروس\" ١٢/ ١٥٩ (خرف).","vol":"17","page":240},{"text":"<span data-type='title' id=toc-1987>١٦ - باب إِذَا تَصَدَّقَ أَوْ أَوْقَفَ بَعْضَ مَالِهِ، أَوْ بَعْضَ رَقِيقِهِ أَوْ دَوَابِّهِ، فَهُوَ جَائِزٌ</span>\n٢٧٥٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ كَعْبٍ، أَنَّ عَبْدَ اللهِ بْنَ كَعْبٍ قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ ﵁: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَإِلَى رَسُولِهِ - ﷺ -؟ قَالَ: \"أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ\". قُلْتُ: فَإِنِّي أُمْسِكُ سَهْمِي الذِي بِخَيْبَرَ. [٢٩٤٧، ٢٩٤٨، ٢٩٤٩، ٢٩٥٠، ٣٠٨٨، ٣٥٥٦، ٣٨٨٩، ٣٩٥١، ٤٤١٨، ٤٦٧٣، ٤٦٧٦، ٤٦٧٧، ٤٦٧٨، ٦٢٥٥، ٦٦٩٠، ٧٢٢٥ - مسلم: ٧١٦، ٢٧٦٩ - فتح: ٥/ ٣٨٦]\nذكر فيه حديث كَعْبِ بْنِ مَالِكٍ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَإِلَى رَسُولِهِ - ﷺ -؟ قَالَ: \"أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ\". قُلْتُ: فَإِنِّي أُمْسِكُ سَهْمِي الذِي بِخَيْبَرَ.\nهذا الحديث تقدم في الزكاة (^١)، وفيه أحكام:\nأحدها: صدقة المرءِ بجميع ماله، وقال بعضهم: لا يجوز، والصواب استحبابه لمن يصبر على الضير والإضاقة، كما فعل الصديق حيث تصدق بمالِه كله (^٢) وأقره الشارع عليه (^٣).\n_________\n(^١) سلف معلقًا في كتاب: الزكاة، باب: لا صدقة إلا عن ظهر غنى قبل حديث (١٤٢٦).\n(^٢) دل على ذلك حديث رواه أبو داود (١٦٧٨) عن عمر بن الخطاب أمرنا رسول الله - ﷺ - ان نتصدق فوافق ذلك مالًا عندي، فقلت: اليوم أسبق أبا بكر … الحديث.\nوالحاكم ١/ ٥٧٤، وصححه على شرط مسلم، والبيهقي ٥/ ١٨٠، وحسنه الألباني في \"المشكاة\" ٣/ ٣١٣.\n(^٣) ورد بهامش الأصل: حاشية من خط الشيخ. أنشد ابن عبد ربه في \"العقد\":\nاسعد بمالك في الحياة فإنما … يبقى خلافك مصلح أو مفسد\nفإذا جمعت لمفسد لم يغنه … وأخو الصلاح قليله يتزيد","vol":"17","page":241},{"text":"قَالَ ابن بطال: واتفق مالك والكوفيون والشافعي وأكثر العلماء على أنه يجوز للصحيح أن يتصدق بمَاله كله في صحته، إلا أنهم استحبوا أنه يُبقي لنفسه منه ما يعيش به خوف الحاجة، وما يتقي من الآفات مثل الفقر وغيره؛ لقوله - ﷺ -: \"أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ\" ويروى: \"أمسك عليك ثلث مالك\" (^١) فحض على الأفضل (^٢). قَالَ ابن التين: ومذهب مالك أنه يجوز إذا كان له صناعة أو حرفة يعود بها على نفسه وعياله وإلا فلا ينبغي له ذلك.\nثانيها: أن الغنى أفضل من الفقر، وأن الكفاف أفضل منهما؛ لقوله: \"فَهُوَ خَيْرٌ لَكَ\" وقد سلف ذَلِكَ في الزكاة في باب: \"لا صدقة إلا عن ظهر غنى\" (^٣).\nثالثها: استدل البخاري بأنه لما جازت الصدقة بالعقار، ووقف غلاتها على المساكين جاز ذَلِكَ في الرقيق والدواب، إذ المعنى واحد في انتفاع المساكين بغلاتها وبقاء أصولها، وقد سلف ذَلِكَ في باب: الشروط في الوقف، وسيأتي الاختلاف في وقف الرقيق والحيوان بعد.\nرابعها: أن من تاب الله عليه أو خلصه من (مسألة) (^٤) نزلت به ينبغي له أن يشكر الله تعالى على ذلك بالصدقة وبما شاكلها من أفعال البر.\nخامسها: قَالَ الداودي: وفيه أن السمع شهادة.\n_________\n(^١) رواه أبو داود (٣٣٢١) ولفظه: (إن من توبتي إلى الله أن أخرج من مالي كله إلى الله وإلى رسوله صدقة، قال: لا، قلت: فنصفه، قال: لا، قلت: فثلثه، قال: نعم).\n(^٢) \"شرح ابن بطال\" ٨/ ١٧٥.\n(^٣) سبق برقم (١٤٢٦).\n(^٤) كذا في الأصل ووردت في (ص): مسلمة.","vol":"17","page":242},{"text":"<span data-type='title' id=toc-1988>١٧ - باب مَنْ تَصَدَّقَ إِلَى وَكِيلِهِ ثُمَّ رَدَّ الوَكِيلُ إِلَيْهِ</span>\n٢٧٥٨ - وَقَالَ إِسْمَاعِيلُ: أَخْبَرَنِي عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ بْنِ أَبِي سَلَمَةَ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، لَا أَعْلَمُهُ إِلَّا عَنْ أَنَسٍ ﵁ قَالَ: لَمَّا نَزَلَتْ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] جَاءَ أَبُو طَلْحَةَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، يَقُولُ اللهُ ﵎ فِي كِتَابِهِ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] وَإِنَّ أَحَبَّ أَمْوَالِي إِلَيَّ بِيرُحَاءَ -قَالَ: وَكَانَتْ حَدِيقَةً كَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُهَا وَيَسْتَظِلُّ بِهَا وَيَشْرَبُ مِنْ مَائِهَا- فَهِيَ إِلَى اللهِ -﷿- وَإِلَى رَسُولِهِ - ﷺ -، أَرْجُو بِرَّهُ وَذُخْرَهُ، فَضَعْهَا- أَيْ رَسُولَ اللهِ- حَيْثُ أَرَاكَ اللهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"بَخْ يَا أَبَا طَلْحَةَ، ذَلِكَ مَالٌ رَابِحٌ، قَبِلْنَاهُ مِنْكَ وَرَدَدْنَاهُ عَلَيْكَ، فَاجْعَلْهُ فِي الأَقْرَبِينَ\". فَتَصَدَّقَ بِهِ أَبُو طَلْحَةَ عَلَى ذَوِي رَحِمِهِ، قَالَ: وَكَانَ مِنْهُمْ أُبَيٌّ وَحَسَّانُ، قَالَ: وَبَاعَ حَسَّانُ حِصَّتَهُ مِنْهُ مِنْ مُعَاوِيَةَ، فَقِيلَ لَهُ: تَبِيعُ صَدَقَةَ أَبِي طَلْحَةَ؟! فَقَالَ: أَلَا أَبِيعُ صَاعًا مِنْ تَمْرٍ بِصَاعٍ مِنْ دَرَاهِمَ؟ قَالَ: وَكَانَتْ تِلْكَ الحَدِيقَةُ فِي مَوْضِعِ قَصْرِ بَنِي حُدَيْلَةَ الذِي بَنَاهُ مُعَاوِيَةُ. [انظر: ١٤٦١ - مسلم: ٩٩٨ - فتح: ٥/ ٣٨٧]\nذكر فيه حديث إِسْحَاقَ بْنِ عَبْدِ اللهِ قال: لَا أَعْلَمُهُ إِلَّا عَنْ أَنَسٍ،\nفذكر حديث بيرحاء السالف في الزكاة بطوله من حديث ابن يوسف، عن مالك، عن إسحاق أنه سمع أنسًا فذكره (^١)، وموضع الدلالة منه قوله: (فهي إلى الله وإلى رسوله فضعها يا رسول الله حيث أراك الله. فقال: \"قد قبلناه منك ورددناه عليك فاجعله في الأقربين\" فتصدق به أبو طلحة على ذوي رحمه.\n_________\n(^١) سلف برقم (١٤٦١) باب: الزكاة على الأقارب.","vol":"17","page":243},{"text":"والبخاري ساقه هنا فقال: حدثنا إسماعيل، أخْبرَنِي عبد العزيز بن عبد الله بن أبي سلمة، عن إسحاق به. والمزي في (^١) \"أطرافه\" بلفظ: وقال إسماعيل -هو ابن أبي أويس- أخْبرَنِي عبد العزيز. فذكره، كذا ذكره معلقًا (^٢)، والذي ألفيناه في أصل الدمياطي مسندًا. وفي كتاب أبي مسعود وخلف: وقال إسماعيل بن جعفر. والصواب: ابن أبي أويس.\n_________\n(^١) ورد بهامش الأصل: وكذا ساقه المزي عندي في نسختي.\n(^٢) \"تحفة الأشراف\" (١٨١).","vol":"17","page":244},{"text":"<span data-type='title' id=toc-1989>١٨ - باب قَوْلِ اللهِ -﷿-: ﴿وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ﴾ [النساء: ٨]</span>\n٢٧٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ الفَضْلِ أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: إِنَّ نَاسًا يَزْعُمُونَ أَنَّ هَذِهِ الآيَةَ نُسِخَتْ، وَلَا وَاللهِ مَا نُسِخَتْ، وَلَكِنَّهَا مِمَّا تَهَاوَنَ النَّاسُ، هُمَا وَالِيَانِ وَالٍ يَرِثُ، وَذَاكَ الَّذِي يَرْزُقُ، وَوَالٍ لَا يَرِثُ، فَذَاكَ الَّذِي يَقُولُ بِالمَعْرُوفِ، يَقُولُ: لَا أَمْلِكُ لَكَ أَنْ أُعْطِيَكَ. [٤٥٧٦ - فتح: ٥/ ٣٨٨]\nثم ساق عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ قَالَ: إِنَّ نَاسًا يَزْعُمُونَ أَنَّ هذِه الآيَةَ نُسِخَتْ، وَلَا والله مَا نُسِخَتْ، وَلَكِنَّهَا مِمَّا تَهَاوَنَ النَّاسُ بها، هُمَا وَالِيَانِ وَالٍ يَرِثُ، وَذَلكَ الذِي يَرْزُقُ، وَوَالٍ لَا يَرِثُ، فَذَاكَ الذِي يَقُولُ بِالمَعْرُوفِ، يَقُولُ: لَا أَمْلِكُ لَكَ أَنْ أُعْطِيَكَ.\nهذا الحديث من أفراده وذكره في: التفسير من حديث عكرمة ثم قَالَ: تابعه سعيد عن ابن عباس -يعني هذا- بزيادة. قَالَ: هي (محكمة) (^١) وليست منسوخة (^٢). وادعى أبو مسعود في \"أطرافه\" إرساله، والوافي بالاصطلاح أنه موقوف، قَالَ ابن أبي حاتم في \"تفسيره\": وممن قَالَ: إنها محكمة جماعة، وعدد فوق العشرة منهم عطاء، ثم ساق، عن عطاء، عن ابن عباس أنه نسختها آية المواريث فجعل لكل إنسان نصيبه مما ترك مما قل منه أوكثر (^٣).\n_________\n(^١) كذا في الأصل، وفي (ص): متحكمة. ولعل الصواب ما أثبتناه.\n(^٢) سيأتي برقم (٤٥٧٦) سورة النساء، باب: ﴿وَإِذَا حَضَرَ القِسْمَةَ أُولُو القُرْبَى﴾.\n(^٣) \"تفسير القرآن العظيم\" ٣/ ٨٧٥.","vol":"17","page":245},{"text":"قَالَ: وروي عن جماعة عددهم نحوه، ونقل نسخها أبو داود في \"ناسخه\" عن سعيد بن المسيب والضحاك، وقال النحاس: أحسن ما قيل في الآية أنها على الندب (^١).\nقلتُ: وهو قول أكثر أهل العلم. وقيل: إن الآية محمولة على الوصية لمن ذكر في الآية وفيمن حضر، ولو كان الوارث صغيرًا فهل يجب على وليه الإخراج من نصيبه؟ قولان: حكاهمَا الماوردي في \"تفسيره\" على أنها محكمة، أحدها: لا، ويقول الولي لهم قولًا معروفًا. -أي: خذوا بورك لكم-. كما قاله سعيد بن جبير، وأكثر أهل العلم على أنها محكمة (^٢). قَالَ مجاهد: هي محكمة، وواجب عند قسم الميراث ما طابت به أنفسهم. قَالَ البخاري: هذا مجاهد يقول بوجوبها بالإسناد الذي يدفع صحته، وهذا خلاف ما روي عنه عن ابن عباس، غير أن هذا الإسناد أصح، وأمر ابن المسيب أن يوصي بثلثه في قرابته. قَالَ الطبري: وأولى هذِه الأقوال من قَالَ: إنها محكمة، وإنه عني بها الوصية لأولي قربى الموصي، وعنى باليتامى والمساكين أن يقال لهم قول معروف (^٣).\nوأما ابن حزم فقَالَ في \"محلاه\": فرض على الورثة البالغين وعلى وصي الصغار ووكيل الغائب أن يعطوا حين القسمة ما طابت به أنفسهم مما لا يجحف بالورثة، ويجبرهم الحاكم على ذَلِكَ إن أبوا، وتلا الآية الكريمَة، وذكر ما روي عن ابن عباس، وأبي موسى وقسم لحطان (^٤)\n_________\n(^١) \"الناسخ والمنسوخ\" ٢/ ١٥٩.\n(^٢) \"النكت والعيون\" ١/ ٤٥٦.\n(^٣) \"تفسير الطبري\" ٣/ ٦٠٨.\n(^٤) يقصد: حطان بن عبد الله. قال: قسم لي بها أبو موسى.","vol":"17","page":246},{"text":"بقوله: ﴿وَإِذَا حَضَرَ القِسْمَةَ﴾ [النساء: ٨] قَال: وصح أيضًا عن عروة وابن سيرين وحميد بن عبد الرحمن الحميري ويحيى بن يعمر والشعبي والنخعي والزهري والحسن وأبي العالية والعلاء بن بدر وسعيد بن جبير ومجاهد، وروي عن عطاء، وهو قول أبي سليمان قَال: وروي أنها ليست بواجبة عن ابن عباس وسعيد بن المسيب وأبي مالك وزيد بن أسلم، وبقول أبي حنيفة ومالك والشافعي قَال: ولا نعلم لأهل هذا القول حجة أصلًا (^١). ونقل ابن الجوزي عن أكثر المفسرين أنهم قالوا: المراد بأولي القرابة هنا: من لا يرث. وفسروا قوله: ﴿فَاَرْزُقوُهُم﴾ أعطوهم من المال. وقال آخرون: أطعموهم. وذلك على سَبيل الاستحبَاب، ومن قَال بالإيجاب قَال: إن كانوا كبارًا تولوا الإعطاء وإلا فوليهم (^٢).\nوقول ابن عباس: (ولكنها مما تهاون الناس) أي: بتأويلها. ورأى غيره أنها محكمة كما سلف، وأن يطعم من حضر ممن سمى غير الورثة، وكان بعضهم يصنع الطعام من تركة الميت ويطعم من حضر ممن ذكر في الآية، وذكر إسماعيل القاضي أن عبد الله بن عبد الرحمن بن أبي بكر قسم ميراث أبيه عبد الرحمن وعائشة حيَّة، فلم يدع في الدار مسكينًا ولا ذا قرابة إلا أعطاه من ميراث أبيه، وتلا الآية. قَال القاسم بن محمد: فذكرت ذَلِكَ لابن عباس فقال: ما أصاب، إنما ذَلِكَ في الوصية يريد الميت أن يوصي. وقال ابن المسيب: إنما ذَلِكَ في الثلث عند الوصية (^٣). وقد فعله كما تقدم.\n_________\n(^١) \"المحلى\" ٩/ ٣١٠ - ٣١١ بتصرف.\n(^٢) \"زاد المسير\" ٢/ ١٩.\n(^٣) رواه البيهقي في \"سننه\" ٦/ ٢٦٧.","vol":"17","page":247},{"text":"وروى قتادة عن يحيى بن يعمر قَالَ: ثلاث آيات في كتاب الله محكمات مدنيات قد ضيعهن الناس، فذكر هذِه الآية وآية الاستئنذان: ﴿وَالَّذِينَ لَمْ يَبْلُغُوا الحُلُمَ﴾ [النور: ٥٨] في العورات الثلاث، وهذِه الآية: ﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ (^١) [الحجرات: ١٣] قال قتادة في قوله: ﴿وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ﴾ [النساء: ٩] قَالَ: إذا حضرت وصية ميت فأمره بما كنت تأمر به نفسك مما يتقرب به إلى الله، وخف في ذلك ما كنت تخافه على ضعفهم لو تركتهم بعدك، فاتق الله وقيل قولًا سديدًا إن هو زاغ (^٢).\n_________\n(^١) \"تفسير الطبري\" ٣/ ٦٠٦ (٨٦٧٤).\n(^٢) \"تفسير الطبري\" ٣/ ٦١٢ (٨٧١٢).","vol":"17","page":248},{"text":"<span data-type='title' id=toc-1990>١٩ - باب مَا يُسْتَحَبُّ لِمَنْ يُتَوَفَّى فَجْأَةً أَنْ يَتَصَدَّقُوا عَنْهُ، وَقَضَاءِ النُّذُورِ عَنِ المَيِّتِ</span>\n٢٧٦٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ هِشَامٍ عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂، أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: إِنَّ أُمِّي افْتُلِتَتْ نَفْسَهَا، وَأُرَاهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ، أَفَأَتَصَدَّقُ عَنْهَا؟ قَالَ: \"نَعَمْ، تَصَدَّقْ عَنْهَا\". [انظر: ١٣٨٨ - مسلم: ١٠٠٤ - فتح: ٥/ ٣٨٨]\n\n٢٧٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ، بْنِ عَبْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ ﵄، أَنَّ سَعْدَ بْنَ عُبَادَةَ ﵁ اسْتَفْتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا نَذْرٌ. فَقَالَ: \"اقْضِهِ عَنْهَا\". [٦٦٩٨، ٦٩٥٩ - مسلم: ١٦٣٨ - فتح: ٥/ ٣٨٩]\nذكر فيه حديث عَائِشَةَ، أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: إِنَّ أُمِّي افْتُلِتَتْ نَفْسها، وَأُرَاهَا لَوْ تَكَلَّمَتْ تَصدَّقَتْ، أَفَأَتَصدَّقُ عَنْهَا؟ قَالَ: \"نَعَمْ، تَصَدَّقْ عَنْهَا\".\nوحديث ابن عَبَّاسٍ، أَنَّ سَعْدَ بْنَ عُبَادَةَ اسْتَفْتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا نَذْزٌ. فَقَالَ: \"اقْضِهِ عَنْهَا\".\nالشرح:\nمعنى: (افتلتت): أخذت نفسها فجأة يقال: افتلت الشيء إذا أخذته فجأة، وكل شيء عوجل مبادرة فهو فلتة.\nقَالَ صاحب \"المطالع\": كذا ضبطناه (نفسها) بالفتح على المفعول به الثاني، وبضمها على الأول، والنفس مؤنثة وهي هنا: الروح، وقد تكون بمعنى الذات، و(أُراها) بضم الهمزة: أظنها.\nأما حكم الباب:","vol":"17","page":249},{"text":"ففيه: أن الولد ينبغي أن يفعل عن والده ما يظن أنه يود فعله.\nوفيه: قضاء النذر، وقد أخرجه من حديث مالك، ومالك إنما يراه في المال، وقد جاء مفسرًا في الصوم وغيره (^١)، وقد سلف الخلف فيه، ولم يأخذ به أصحاب مالك سوى محمد بن عبد الحكم.\nوقام الإجماع على أن الصدقة تنفع الميت، عملًا بقوله: \"نَعَمْ\" وقيل: يحتمل أن يكون المتصدق عنها يهبها الأجر بعد وقوع الصدقة عن المتصدق وظاهر الحديث خلافه، ولا يبعد أن يثاب المرء بفعل غيره كما يغتاب ويسرق ماله، يوضحه الحديث السالف: \"إذا تصدقت المرأة من طعام بيتها غير مفسدة كان لها أجرها بما أنفقت، ولزوجها بما كسب، وللخازن مثل ذلك\" (^٢) ويدل على نفعه بالصدقة حديث أبي هريرة الثابت: \"إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية\" (^٣) وحديث سعد بن عبادة لما أمره - ﷺ - أن يتصدق عن أمه: أي الصدقة أفضل؟ قَالَ: \"سقي الماء\" (^٤) ودلت عليه الآيات عن رسول الله - ﷺ - أن تأويل قوله تعالى: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ [النجم: ٣٩] على الخصوص.\nقَالَ ابن المنذر: وأما العتق عن الميت فلا أعلم فيه خبرًا يثبت عن رسول الله - ﷺ -، وقد ثبت عن عائشة أنها أعتقت عبيدًا عن أخيها عبد الرحمن، وكان مات ولم يوص.\n_________\n(^١) جاء في حديث (١٩٥٣): جاء رجل إلى النبي - ﷺ - فقال: يا رسول الله - ﷺ - إن أمي ماتت وعليها صوم شهر .. إلخ. باب: من مات وعليه صوم.\n(^٢) سلف برقم (١٤٢٥) كتاب: الزكاة، باب: من أمر خادمه بالصدقة.\n(^٣) مسلم (١٦٣١) كتاب: الوصية، باب: ما يلحق الإنسان من الثواب بعد وفاته.\n(^٤) سبق تخريجه.","vol":"17","page":250},{"text":"وأجاز ذَلِكَ الشافعي. قَالَ بعض أصحابه: لما جاز أن يتطوع بالصدقة وهي مال، فكذا العتق. وفرق غيره بينهما فقال: إنما أجزناها للأخبار الثابتة، والعتق لا خبر فيه بل في قوله: \"الولاء لمن أعتق\" (^١) دلالة على منعه؛ لأن الحي هو المعتق بغير أمر الميت فله الولاء، فإذا ثبت له الولاء فليسَ للميت منه شيء، وليس بصحيح؛ لأنه قد روي في حديث سعد بن عبادة أنه قَالَ للنبي - ﷺ -: إن أمي هلكت فهل ينفعها أن أعتق عنها؟ قَالَ: \"نَعَمْ\" (^٢) فدل أن العتق ينفع الميت، ويشهد لذلك فعل عائشة السالف.\nوقد اختلفت الآثار في النذر الذي كان على أم سعد، فقيل: كان غير عتق. وذلك مذكور في النذور في باب: من مات وعليه نذر (^٣). وقَالَ ابن المنذر: وممن كان يجيز الحج التطوع عن الميت الأوزاعي\nوالشافعي وأحمد، ومنعها غيرهم.\nوقد سلف ذَلِكَ في الحج.\nقَالَ ابن المنذر: وفي ترك الشارع إنكار فعل المرأة التي افتلتت نفسها حَتَّى ماتت ولم توص، دلالة على أن تارك الوصية غير عاص إذ لو كان فرضًا لأخبر أنها تركت فرضًا.\nوأما قضاء الدين عن الميت فما لزم الذمة فلا خلاف في قضائه عن الميت، وما لزم البدن ففيه الخلاف (^٤)، وقد سلف أيضًا.\n_________\n(^١) سلف برقم (٤٥٦) كتاب: الصلاة، باب: ذكر البيع والشراء على المنبر.\n(^٢) رواه النسائي ٦/ ٢٥٣ بلفظ: قال: اعتق عن أمك.\n(^٣) سيأتي برقم (٦٦٩٨).\n(^٤) \"شرح ابن بطال\" ٨/ ١٧٨ - ١٨٠.","vol":"17","page":251},{"text":"واعلم أن حديث ابن عباس في قصة سعد ذكره البخاري قريبًا في باب: إذا وقف أرضًا ولم يبين الحدود (^١)، كما ستعلمه وفي لفظ: (وأراها لو تكلمت تصدقت). وفي \"الموطأ\" أنه قَالَ لها: أوصي.\nقالت: فيم أوصي؟ (إنما) (^٢) (المال لابني) (^٣) سعد (^٤). فإن كان هذِه قصة أخرى أو لم يبلغ ذَلِكَ سعدًا فقال: (لو تكلمت تصدقت).\n_________\n(^١) سيأتي برقم (٢٧٧٠).\n(^٢) من (ص).\n(^٣) كذا في الأصول، وفي الموطأ (المال مال سعد).\n(^٤) \"الموطأ\" ص ٤٧٣.","vol":"17","page":252},{"text":"<span data-type='title' id=toc-1991>٢٠ - باب الإِشْهَادِ فِي الوَقْفِ وَالصَّدَقَةِ</span>\n٢٧٦٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي يَعْلَى أَنَّهُ سَمِعَ عِكْرِمَةَ -مَوْلَى ابْنِ عَبَّاسٍ- يَقُولُ: أَنْبَأَنَا ابْنُ عَبَّاسٍ أَنَّ سَعْدَ بْنَ عُبَادَةَ ﵃أَخَا بَنِي سَاعِدَةَ- تُوُفِّيَتْ أُمُّهُ وَهْوَ غَائِبٌ [عَنْهَا] فَأَتَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أُمِّي تُوُفِّيَتْ وَأَنَا غَائِبٌ عَنْهَا، فَهَلْ يَنْفَعُهَا شَيْءٌ إِنْ تَصَدَّقْتُ بِهِ عَنْهَا؟ قَالَ: \"نَعَمْ\". قَالَ: فَإِنِّي أُشْهِدُكَ أَنَّ حَائِطِي المِخْرَافَ صَدَقَةٌ عَلَيْهَا. [انظر: ٢٧٥٦ - فتح: ٥/ ٣٩٠]\nذكر فيه حديث ابن عَبَّاسٍ السالف في باب إذا قال: أرضي أو بستاني صدقة عن أمي (^١).\nولا شك في مطلوبية الإشهاد فيه وإذا أمر به في البيع، وهو خروج ملك عن ملك بعوض ظاهر، فالوقف أولى بذلك؛ لأن الخروج عنه بغير عوض، مع أن الأكثر في الصدقات والأوقاف أن يكون على غير عوض في الأعيان، وعبارة ابن بطال: الإشهاد واجب في الوقف ولا يتم إلا به (^٢)، ولا نوافقه عليه.\n_________\n(^١) سلف قريبا برقم (٢٧٥٦).\n(^٢) \"شرح ابن بطال\" ٨/ ١٨٠.","vol":"17","page":253},{"text":"<span data-type='title' id=toc-1992>٢١ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَآتُوا اليَتَامَى أَمْوَالَهُمْ﴾ إلى قوله: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ [النساء: ٢ - ٣]\n٢٧٦٣ </span>- حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: كَانَ عُرْوَةُ بْنُ الزُّبَيْرِ يُحَدِّثُ أَنَّهُ سَأَلَ عَائِشَةَ ﵂: ﴿وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي اليَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ [النساء: ٤] قَالَتْ: هِيَ اليَتِيمَةُ فِي حَجْرِ وَلِيِّهَا، فَيَرْغَبُ فِي جَمَالِهَا وَمَالِهَا، وَيُرِيدُ أَنْ يَتَزَوَّجَهَا بِأَدْنَى مِنْ سُنَّةِ نِسَائِهَا، فَنُهُوا عَنْ نِكَاحِهِنَّ، إِلَّا أَنْ يُقْسِطُوا لَهُنَّ فِي إِكْمَالِ الصَّدَاقِ، وَأُمِرُوا بِنِكَاحِ مَنْ سِوَاهُنَّ مِنَ النِّسَاءِ، قَالَتْ عَائِشَةُ: ثُمَّ اسْتَفْتَى النَّاسُ رَسُولَ اللهِ - ﷺ - بَعْدُ، فَأَنْزَلَ اللهُ -﷿-: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللهُ يُفْتِيكُمْ فِيهِنَّ﴾ [النساء: ١٢٧] قَالَتْ: فَبَيَّنَ اللهُ فِي هَذِهِ أَنَّ اليَتِيمَةَ إِذَا كَانَتْ ذَاتَ جَمَالٍ وَمَالٍ رَغِبُوا فِي نِكَاحِهَا، وَلَمْ يُلْحِقُوهَا بِسُنَّتِهَا بِإِكْمَالِ الصَّدَاقِ، فَإِذَا كَانَتْ مَرْغُوبَةً عَنْهَا فِي قِلَّةِ المَالِ وَالجَمَالِ تَرَكُوهَا وَالتَمَسُوا غَيْرَهَا مِنَ النِّسَاءِ، قَالَ: فَكَمَا يَتْرُكُونَهَا حِينَ يَرْغَبُونَ عَنْهَا فَلَيْسَ لَهُمْ أَنْ يَنْكِحُوهَا إِذَا رَغِبُوا فِيهَا، إِلَّا أَنْ يُقْسِطُوا لَهَا الأَوْفَى مِنَ الصَّدَاقِ وَيُعْطُوهَا حَقَّهَا. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح: ٥/ ٣٩١]\nوذكر فيه حديث عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّهُ سَأَلَ عَائِشَةَ: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي اليَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ ففسرتها وسيأتي أيضًا في النكاج (^١).\nومعنى: ﴿وَلَا تَتَبَدَّلُوا الخَبِيثَ بِالطَّيِّبِ﴾ [النساء: ٢] الحرام بالحلال، أو أن تجعل الزائف بدل الجيد، والمهزول بدل السمين، أو استعجال أكل الحرام قبل مجيء الحلال، أو كانوا لا يرثون الصغار والنساء،\n_________\n(^١) سيأتي برقم (٥٠٩٨) باب: لا يتزوج أكثر من أربع.","vol":"17","page":254},{"text":"ويأخذ الرجل الأكثر فيتبدل نصيبه من الميراث بأخذه الكل، وهو خبيث.\nوقوله: ﴿إِلَى أَمْوَالِكُمْ﴾ [النساء: ٢] قيل: (إلى) بمعنى: مع، والأجود أن تكون في موضعها ويكون المعنى: ولا تضموا أموالهم إلى أموالكم.\n(حُوبًا): إنما تحوَّب من كذا: توقى إثمه، قال الفراء: الحَوْب لأهل الحجاز، والحُوْب لتميم، وقال ابن عزير: هو بالضم الاسم، وبالفتح المصدر.\nوروي عن ابن عباس في تفسير الآية أنه قَالَ: قصر الرجل على أربع من أجل اليتامى (^١).\nوروي عن جماعة من التابعين أيضًا، وكان المسلمون يسألون عن\nأمر اليتامى لما شدد في ذَلِكَ فنزلت الآية، وتفسير عائشة عليه أهل النظر، وجماعة من أهل اللغة على قول ابن عباس.\nقَالَ المبرد: التقدير: وإن خفتم ألا تقسطوا في نكاح اليتامى. ثم حذف.\nقَالَ مجاهد: معناه: إن خفتم ألا تعدلوا وتحرجتم أن (تلوا) (^٢) أموال اليتامى تحرجوا من (الزنا) (^٣) (^٤) وقال غيره: المعنى: وإن خفتم ألا تعدلوا في اليتامى، فكذلك ينبغي أن تخافوا ألا تعدلوا بين\nالأربع، فانكحوا واحدة.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٥٧٥ (٨٤٦٥) وفيه: من أجل أموال اليتامى.\n(^٢) في الأصل: تلون والمثبت هنا من (ص).\n(^٣) في الأصل (الربا)، والمثبت من تفسير مجاهد.\n(^٤) \"تفسيرمجاهد\" ١/ ١٤٤.","vol":"17","page":255},{"text":"قَالَ الداودي: وفسره ابن عباس بما هو قريب من تفسير عائشة، فقال: كما خفتم ألا تقسطوا في اليتامى فخافوا مثل ذَلِكَ في يتامى النساء، فانكحوا ما طابَ لكم من النساء في ولايتكم (^١). قَالَ: وفي القول اختصار، وهو أنه من القسط لهن أن يستأمرن في أنفسهن ولا يعضلن على نكاح من لم يشأن، وبينه الشارع بقوله: \"الأيم أحق بنفسها من وليها\" (^٢) وقيل: كانت قريش في الجاهلية تكثر التزوج بلا حصر، فإذا كثرت عليهم المؤن، وقيل ما بأيديهم أكلوا ما عندهم من أموال اليتامى، فقيل لهم: إن خفتم ألا تقسطوا في اليتامى فانكحوا إلى الأربع حصر العدد.\nوقوله: ﴿مَا طَابَ لَكُمْ﴾ من طاب أو فانكحوا نكاحًا طيبًا.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ٨٥٧ (٤٧٤٧) بلفظ: فخافوا ألا تعدلوا في النساء.\n(^٢) مسلم (١٤٢١) كتاب النكاح، باب: استئذان الشيب في النكاح ..","vol":"17","page":256},{"text":"<span data-type='title' id=toc-1993>٢٢ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَابْتَلُوا اليَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ﴾ إلي قوله: ﴿نَصِيبًا مَفْرُوضًا﴾ [النساء: ٦ - ٧]</span>\nوَمَا (^١) لِلْوَصِيِّ أَنْ يَعْمَلَ فِي مَالِ اليَتِيمِ، وَمَا يَأْكُلُ مِنْهُ بِقَدْرِ عُمَالَتِهِ.\n\n٢٧٦٤ - حَدَّثَنَا هَارُونُ، حَدَّثَنَا أَبُو سَعِيدٍ -مَوْلَى بَنِي هَاشِمٍ- حَدَّثَنَا صَخْرُ بْنُ جُوَيْرِيَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ عُمَرَ تَصَدَّقَ بِمَالٍ لَهُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، وَكَانَ يُقَالُ لَهُ ثَمْغٌ، وَكَانَ نَخْلًا، فَقَالَ عُمَرُ: يَا رَسُولَ اللهِ إِنِّي اسْتَفَدْتُ مَالًا وَهُوَ عِنْدِي نَفِيسٌ فَأَرَدْتُ أَنْ أَتَصَدَّقَ بِهِ. فَقَالَ النَّبِيُّ - ﷺ -: \"تَصَدَّقْ بِأَصْلِهِ، لَا يُبَاعُ وَلَا يُوهَبُ وَلَا يُورَثُ، وَلَكِنْ يُنْفَقُ ثَمَرُهُ\". فَتَصَدَّقَ بِهِ عُمَرُ، فَصَدَقَتُهُ ذَلِكَ فِي سَبِيلِ اللهِ وَفِي الرِّقَابِ وَالمَسَاكِينِ وَالضَّيْفِ وَابْنِ السَّبِيلِ وَلِذِي القُرْبَى، وَلَا جُنَاحَ عَلَى مَنْ وَلِيَهُ أَنْ يَأْكُلَ مِنْهُ بِالمَعْرُوفِ، أَوْ يُوكِلَ صَدِيقَهُ غَيْرَ مُتَمَوِّلٍ بِهِ. [انظر: ٢٣١٣ - مسلم: ١٦٣٢ - فتح: ٥/ ٣٩٢]\n\n٢٧٦٥ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالمَعْرُوفِ﴾ [النساء: ٦]. قَالَتْ: أُنْزِلَتْ فِي وَالِي اليَتِيمِ أَنْ يُصِيبَ مِنْ مَالِهِ إِذَا كَانَ مُحْتَاجًا بِقَدْرِ مَالِهِ بِالمَعْرُوفِ. [انظر: ٢٢١٢ - مسلم: ٣٠١٩ - فتح: ٥/ ٣٩٢]\n_________\n(^١) كذا وقع لابن الملقن في نسخته، وفي بعض النسخ فصل بين التبويب للآية والتبويب لعمل الوصي وانظر: \"اليونينية\" ٤/ ١٠، وأشار إلى ذلك الحافظ في \"الفتح\" ٥/ ٣٩٢ والعيني في \"عمدة القاري\" ١١/ ٢٩٣، والأنصاري في \"المنحة\" ٥/ ٥٧٩.\nووقع أيضًا اختلاف في النسخ في سياق الآية وشرح الكلمات. راجع المواضع السابقة.","vol":"17","page":257},{"text":"ثم ساق حديث ابن عمر في صدقة عمر بثمغ وكان نخلًا.\nوفي آخره: (وَلَا جُنَاحَ عَلَى مَنْ وَلِيَهُ أَنْ يَأْكُلَ مِنْهُ بِالمَعْرُوفِ) إلى آخره، وقد سلف (^١)، والبخاري رواه عن هارون، وهو ابن الأشعث الهمداني الثقة، وهو من أفراده عن أبي سعيد مولى بني هاشم\nواسمه: عبد الرحمن (خ س ق) بن عبد الله بن عبيد البصري، نزل مكة يلقب جردقة (^٢).\nوذكر فيه أيضًا حديث عَائِشَةَ ﵂: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ﴾ [النساء: ٦]. قَالَتْ: أُنْزِلَتْ فِي وَالِي اليَتِيمِ أَنْ يُصِيبَ مِنْ مَالِهِ إِذَا كَانَ مُحْتَاجًا بِقَدْرِ مَالِهِ بِالمَعْرُوفِ.\nوقد سلف أيضًا (^٣)، ومعنى: ﴿وَابْتَلُوا اليَتَامَى﴾ اختبروهم في عقولهم، تميزهم وأذهانهم، وذلك أن يختبر بعد البلوغ بشيء من ماله، وظاهر القرآن أنه قبله، والمراد بالنكاح هنا: الحكم بالإنفاق، ومعنى: ﴿آنَسْتُمْ﴾ علمتم ﴿رُشْدًا﴾ عقلًا، كما قاله أبو حنيفة؛ لأنه لا يرى الحجر على حر مسلم وصلاحًا في الدين، أو صلاحًا في الدين والمال كما قَالَ الحسن والشافعي، أو صلاحًا وعلما بما يصلح، والأنثى كالذكر عند الشافعي وأبي حنيفة، ومشهور مذهب مالك أن يضاف إلى ذَلِكَ دخول الزوج بها ﴿إِسْرَافًا﴾ مجاوزة المباح، فإن فرط قيل: أسرف إسرافًا؛ فإن قصر قيل: سرف يسرف ﴿وَبِدَارًا﴾ هو أن يأكله مبادرة أن يكبر فيحول بينه وبين ماله.\n_________\n(^١) سلف برقم (٢٣١٣) كتاب: الوكالة، باب: الوكالة في الوقف.\n(^٢) ورد بهامش الأصل ما نصه: ثقة توفي سنة ١٩٧.\n(^٣) سلف برقم (٢٢١٢) كتاب البيوع، باب: من أجرى أمر الأمصار على ما يتعارفون عليه.","vol":"17","page":258},{"text":"وقوله: ﴿فَلْيَسْتَعْفِفْ﴾ قَالَ زيد بن أسلم وغيره: نسختها: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ اليَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا (١٠)﴾ [النساء: ﴿لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ﴾ [النساء: ٢٩] وهذا ليس تجارة. وقال جماعة: غير منسوخة واختلفوا في معناها، فقالت عائشة ما في الكتاب، وقال عمر: إن غنيت تركت وإذا احتجت أكلت بالمعروف (^١).\nوقاله ابن عباس (^٢)، وفي حديث مرفوع: \"كُلْ من مال يتيمك غير مسرف ولا متأثل مالك بماله\" (^٣) وعندنا يأكل أقل الأمرين من أجره ونفقته وقيل: أجرته.\nوفي رد البدل قولان أصحهما: لا. وقيل: نعم، وهو قرض، وهو قول عطاء وجماعات، وروي ذَلِكَ عن عمر وابن عباس، وتأوله الداودي على قول عمر: (إنما) (^٤) أنا في هذا المال كولي اليتيم إذا استغنى عفَّ، وإن احتاج أكل ورد (^٥). وتأوله الجماعة على أنه لا يرد شيئًا كما سلف.\nوقال ابن بطال: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ﴾ هو للندب، وإن أكل بالمعروف لم يكن عليه حرج (^٦).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٦/ ٤٦٣ (٣٢٩٠٤)، والطبرى في \"تفسيره\" ٣/ ٥٩٧ (٨٥٩٩).\n(^٢) أخرجه الفريابي وسعيد بن منصور وابن المنذر والبيهقي كما في \"الدر المنثور\" ٢/ ٢١٦.\n(^٣) رواه أبو داود (٢٨٧٢)، والنسائي ٦/ ٢٥٦، وابن ماجه (٢٧١٨)، وأحمد ٢/ ٢١٥ - ٢١٦. قال الألباني في \"صحيح أبي داود\" (٢٥٥٦): إسناده حسن صحيح.\n(^٤) من (ص).\n(^٥) سبق تخريجه.\n(^٦) \"شرح ابن بطال\" ٨/ ١٨٢.","vol":"17","page":259},{"text":"وقال ربيعة ويحيى بن سعيد: الأكل ها هنا لليتيم لا للولي، إن كان فقيرًا أنفق عليه بقدر فقره (^١). وقال عكرمة وعروة والشعبي، وروي عن ابن عباس: ﴿فَلْيَسْتَعْفِفْ﴾ قَالَ: يتقوت من ماله حَتَّى لا يصيب من مال اليتيم شيئًا (^٢).\nوالإشهاد من باب الندب خوف إنكار اليتيم، وقيل: الإشهاد منسوخ بقوله: ﴿وَكَفَى بِاللهِ حَسِيبًا﴾ أي: شهيدًا (^٣) أو كافيًا من الشهود وهذا قول أبي حنيفة أن القول قول الوصي في الدفع. وقيل: معناه فيمن اقترض منه فعليه أن يشهد عند الدفع، وفسر: ﴿حَسِيبًا﴾ في رواية أبي ذر: كافيًا. وقيل: عالمًا. وقيل: مقتدرًا. وقيل: محاسبًا.\nوقوله: ﴿لِلرِّجَالِ نَصِيبٌ﴾ نزلت بسبب أن الجاهلية كانوا يورثون الذكور دون الإناث، ويقولون: لا يرث إلا من طعن بالرمح (^٤). وذكر حديث عمر في الباب؛ لذكره أكل الولي منه، وليس من الباب في شيء كما قاله ابن التين؛ لأن عمر شرط ذَلِكَ وشرط إطعام الصديق بخلاف الوصي.\n(وثَمْغٌ) بإسكان الميم، وقد فسره بقوله: (وَكَانَ نَخْلًا).\nوقوله: (وَهُوَ عِنْدِي نَفِيسٌ). أي: خطير يتنافس فيه. وقال الداودي: اشتقاقه أنه يأخذ بالأنفس، وقال المهلب: إنما أدخل هذا الحديث في الباب، لأن عمر حبس ماله على أصناف وجعله إلى من يليه وينظر فيه، كما جعل مال اليتيم إلى من يليه وينظر فيه، فالنظر لهؤلاء الأصناف\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ٨٦٧ (٤٨١٨).\n(^٢) \"تفسير الطبري\" ٣/ ٥٩٦ (٨٥٩٦).\n(^٣) السابق ٣/ ٦٠٤ (٨٦٥٦) عن السدي.\n(^٤) بمعناه رواه الطبري عن عكرمة في \"تفسيره\" ٣/ ٦٠٤ (٨٦٥٨).","vol":"17","page":260},{"text":"كالنظر لليتامى، لأنهم من جملة هذِه الأصناف (^١).\nوقال ابن المنير: حديث عمر غير مطابق للترجمة؛ لأن عمر هو المالك لمنافع وقفه ولا كذلك الموصي على أولاده، فإنهم إنما يملكون المال بقسمة الله تعالى وتمليكه، ولا حق لمالكه فيه بعد موته، فكذلك كان المختار أن وصي اليتيم ليس له الأكل من ماله إلا أن يكون فقيرًا فيأكل (^٢).\nوفيه من الفقه:\nأن عمر فهم عن الله تعالى أن لولي هذا المال أن يأكل منه بالمعروف كما قَالَ تعالى، وقوله (غير متمول) كقوله تعالى: ﴿وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا﴾ فدل أن ما ليس بسرف أنه جائز لولي اليتيم أن يأكله.\nوقوله: (لَا جُنَاحَ عَلَى مَنْ وَليَهُ) ولم يخص غنيًّا من فقير.\nفيه: إجازة أكل الغني مما يلي.\nوقال ابن بطال: جمهور علماء التأويل إنما أباحوا للولي الأكل من مال اليتيم إذا كان فقيرًا، ولم يذكروا في ذَلِكَ الغني (^٣).\nوالفقهاء على أنه لا رد، وقد روى حديث عمر ولم يذكر فيه الرد، رواه سعيد عن قتادة عن أبي مجلز عنه، ومن رأى الرد فذلك مخالف لظاهر القرآن.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٨٢.\n(^٢) \"المتواري\" ص ٣٢٠.\n(^٣) \"شرح ابن بطال\" ٨/ ١٨٢.","vol":"17","page":261},{"text":"وأباح ابن عباس للغني أن يشرب من لبن إبل اليتيم بالمعروف من أجل قيامه عليها وخدمته لها، فكيف يجب أن يكون على الفقير أن يقضي ما أكل منها بالمعروف إذا أيسر، والنظر في ذَلِكَ أيضًا يبطل وجوب القضاء؛ لأن عمر شبه مال الله بمال اليتيم، وقد أجمعت الأمة: أن الإمام الناظر للمسلمين لا يجب عليه غرم ما أكل بالمعروف؛ لأن الله تعالى قد فرض سهمه في مال الله، فلا حجة لهم في قول عمر: (ثم قضيت) إن صح (^١).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٨٢ - ١٨٣.","vol":"17","page":262},{"text":"<span data-type='title' id=toc-1994>٢٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ اليَتَامَى ظُلْمًا﴾. [النساء: ١٠]</span>\n٢٧٦٦ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ ثَوْرِ بْنِ زَيْدٍ المَدَنِيِّ، عَنْ أَبِي الغَيْثِ، عَنْ أَبِي هُرَيْرَةَ ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اجْتَنِبُوا السَّبْعَ المُوبِقَاتِ\". قَالُوا: يَا رَسُولَ اللهِ، وَمَا هُنَّ؟ قَالَ: \"الشِّرْكُ بِاللهِ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ التِي حَرَّمَ اللهُ إِلَّا بِالحَقِّ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ اليَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ المُحْصَنَاتِ المُؤْمِنَاتِ الغَافِلَاتِ\".\n[٥٧٦٤، ٦٨٥٧ - مسلم: ٨٩ - فتح: ٥/ ٣٩٣]\nثم ساق حديث أَبِي الغَيْثِ -واسمه سالم- عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اجْتَنِبُوا السَّبْعَ المُوبِقَات\". قَالُوا: يَا رَسُولَ اللهِ، وَمَا هُنَّ؟ قَالَ: \"الشِّرْكُ باللهِ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ التِي حَرَّمَ اللهُ إِلَّا بِالحَقِّ، وَأَكلُ الرِّبَا، وَأَكلُ مَالِ اليَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّخفِ، وَقَذْفُ المُحْصَنَاتِ المُؤْمِنَاتِ الغَافِلَاتِ\".\nالشرح:\nاليتيم في اللغة: المنفرد، وهو لمن مات أبوه، ومن البهائم: من ماتت أمه (^١).\n﴿نَارًا﴾ يصيرون به إلى النار، أو تمتلئ بها بطونهم عيانا يوجب النار، وعبر عن الأخذ بالأكل؛ لأنه المقصود الأغلب منه، والصلا: لزوم النار.\nقَالَ الداودي: وهذِه الآية أشد ما في القرآن على المؤمنين؛ لأنها\n_________\n(^١) \"لسان العرب\" ٨/ ٤٩٤٨ مادة (يتم).","vol":"17","page":263},{"text":"خير إلا أن تريد مستحلين. وقرئ: ﴿وَسَيَصْلَوْنَ﴾ بفتح الياء وضمها، والفتح أولى: ﴿سَعِيرًا﴾ مسعورة. أي: موقدة شديدًا حرها.\nوحديث أبي هريرة أخرجه مسلم (^١)، و(الموبقات): المهلكات، جمع موبقة من أوبق ووابقة: اسم فاعل من يبق وبوقًا إذا هلك، والموبق مفعل منه كالموعد؛ يقال: وبق يبق ووبق. زاد القزاز: بائق ويبيق. وذكرهما النحاس ومعناه: هلك، وعدَّ منها التولي يوم الزحف، وهو حجة على الحسن في قوله: كان الفرار كبيرة يوم بدر؛ لقوله: ﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ﴾ [الأنفال: ١٦] والزحف أصله المشي المتثاقل، كالصبي يزحف قبل أن يمشي، وسمي الجيش زحفا؛ لأنه يزحف فيه، وإنما يكون الفرار كبيرة إذا فر إلى غير فئة، وإلا إذا كان العدو زائدًا على ضعفي المسلمين.\nو\"المُحْصَنَاتِ\" -بفتح الصاد وكسرها- العفيفات الغافلات عن الفواحش، وليس ذكر هذِه السبع بناف أن لا تكون كبيرة إلا هذِه، فقد ذكر في غير هذا الموضع: قول الزور، وزنا الرجل بحليلة جاره، وعقوق الوالدين، واليمين الغموس، واستحلال بيت الله الحرام، وغير ذلك، ويحتمل أن يكون الشارع أعلم بها في ذَلِكَ الوقت ثم أوحي إليه بعد ذَلِكَ غيرها، أو تكون السبع هي التي دعت إليها الحاجة ذَلِكَ الوقت، وكذلك القول في كل حديث خص عددًا من الكبائر (^٢) قَالَ الشافعي: وأكبرها بعد الإشراك القتل. ودعوى بعضهم أنها سبع كأنه أخذ ذَلِكَ من هذا الحديث، وقال بعضهم: إحدى\n_________\n(^١) مسلم (٨٩) كتاب: الإيمان، باب: بيان الكبائر وأكبرها.\n(^٢) ورد بهامش الأصل ما نصه: وقد عدها الذهبي في مؤلف مفرد ستًّا وسبعين، وذكر دلائلها، وهو مؤلف حسن.","vol":"17","page":264},{"text":"عشرة. وقال ابن عباس: إلى السبعين أقرب (^١). وروي عنه: إلى سبعمائة.\nوالإصرار على الصغيرة يصيرها كبيرة (^٢).\n\"وَالسِّحْرُ\" حق، ونفاه بعضهم وهو كبيرة، وقيل: لا يحرم.\nوتقبل توبته، خلافًا لمالك كالزنديق عنده (^٣)، وقال في الذمي: لا يقتل إلا أن يدخل سحره ضررًا على المسلمين فيكون ناقضًا للعهد فيقتل ولا تقبل منه توبة غير الإسلام، وأما إن كان لم يسحر إلا أهل ملته فلا يقتل إلا إذا قتل أحدًا منهم.\nوالمشهور انقسام المعاصي إلى صغائر وكبائر، وادعى بعضهم أنها كلها كبائر. وعبارة بعض المالكية أن عد الفرار من الزحف من الكبائر، المراد: تغليظ أمره وتأكيد منعه وشدة العقاب عليه مما ليس في غيره. قَالَ: وليس المراد أن في المعاصي صغيرًا -على ما يقوله المعتزلة- لأن معاصيه كلها كبائر إلا أن بعضها أكثر عقابًا من بعض وأشد إثمًا، كما أن طاعته كلها يثاب عليها وفيها ما ثوابه أكثر من بعض، وسيأتي الكلام على الكبائر في كتاب: الأدب -إن شاء الله تعالى- ومقصوده هنا أن أكل مال اليتيم من الكبائر كما نص عليه في الحديث، وقد أخبر الله تعالى أن من أكله ظلمًا أنه يأكل النار ويصلى السعير، وهو عند أهل السنة إن أنفذ الله عليه الوعيد؛ لأنه عندهم تحت المشيئة كما سلف.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ٤٣ (٩٢٠٧)، وابن أبي حاتم في \"تفسيره\" ٣/ ٩٣٤ (٥٢١٦).\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٤٤ (٩٢٠٨)، وابن أبي حاتم ٣/ ٩٣٤ (٥٢١٧).\n(^٣) \"التلقين\" للقاضي عبد الوهاب ص ٤٩٢.","vol":"17","page":265},{"text":"قَالَ سعيد بن جبير: لما نزلت: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ اليَتَامَى ظُلْمًا﴾ [النساء: ١٠] أمسك الناس فلم يخالطوا اليتامى في طعامهم حَتَّى نزلت: ﴿وَيَسْأَلُونَكَ عَنِ اليَتَامَى قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ﴾ (^١) [البقرة: ٢٢٠] وليس في القرآن ويسألونك إلا ثلاث عشرة مسألة من قلة ما كانوا يسألونه، وقد بسطت الخلاف في حد الصغيرة والكبيرة في \"شرح المنهاج\" وقل ما سلم منها، والإصرار على الصغائر أن يتكرر مثله تكررًا يشعر بقلة مبالاته إشعار مرتكب الكبيرة، ومثله إجماع صغائر مختلفة الأنواع بحيث يشعر مجموعها بما يشعر به أصغر الكبائر، وقيل: إنه استمرار العزم على المعاودة أو استدامة الفعل بحيث يدخل فيه ذنبه في حيز ما يطلق عليه الوصف لصيرورته كبيرًا عظيمًا، وليس لزمنه وعدّه حصر، وقيل: إنه يمضي عليه وقت صلاة وما استغفر من ذَلِكَ الذنب. قَالَ ابن مسعود: الكبائر جميع ما نهى الله عنه من أول سورة النساء إلى قوله: ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ﴾ (^٢) [النساء: ٣١] وعن الحسن هي كل ذنب ختمه الله بنار أو لعنة أو غضب (^٣).\nوعن ابن عباس: كل ما نهى الله عنه فهو كبيرة (^٤)، وبه قَالَ الأستاذ\n_________\n(^١) \"تفسير الطبري\" ٢/ ٣٨٢ (٤١٨٧) عن سعيد بنحوه، ورواه الطبري عن سعيد ابن عباس ٢/ ٣٨٢ (٤١٨٥، ٤١٨٦)، و٢/ ٣٨٣ (٤١٩٢، ٤١٩٦).\n(^٢) رواه عنه الطبري في \"تفسيره\" ٤/ ٣٩ - ٤٠ (٩١٦٩ - ٩١٧٩) وابن أبي حاتم في \"تفسيره\" ٣/ ٩٣٤ (٥٢١٤).\n(^٣) روي عن ابن عباس كما عند الطبري في \"تفسيره\" ٤/ ٤٤ (٩٢١٣)، وابن أبي حاتم في \"تفسيره\" أيضًا ٣/ ٩٣٤ (٥٢١٥) وقال ابن أبي حاتم بعده وروي عن الحسن نحو ذلك.\n(^٤) رواه الطبري في \"تفسيره\" ٤/ ٤٣ (٩٢٠٢ - ٩٢٠٣).","vol":"17","page":266},{"text":"أبو إسحاق وغيره، ونقله القاضي عياض عن (مذهب) (^١) المحققين (^٢)؛ لأن كل مخالفة فهي بالنسبة إلى جلاله كبيرة. قَالَ القرطبي: وما أظنه صحيحًا عنه -يعني ابن عباس- من عدم التفرقة بين المنهيات، فإنه قد فرق بينهما في قوله: ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ﴾ [النساء: ٣١] ﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإِثْمِ وَالفَوَاحِشَ إِلَّا اللَّمَمَ﴾ [النجم: ٣٢] فجعل من المنهيات كبائر وصغائر، وفرق بينهما في الحكم لما جعل تكفير السيئات في الآية مشروطًا باجتناب الكبائر، واستثنى اللممَ من الكبائر والفواحش، فالرواية عنه لا تصح أو ضعيفة (^٣).\n_________\n(^١) من (ص).\n(^٢) \"إكمال المعلم\" ١/ ٣٥٥.\n(^٣) \"المفهم\" ١/ ٢٨٤.","vol":"17","page":267},{"text":"<span data-type='title' id=toc-1995>٢٤ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَيَسْأَلُونَكَ عَنِ اليَتَامَى قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ﴾ الآية [البقرة: ٢٢٠]</span>\n﴿لأَعْنَتَكُمْ﴾ [البقرة: ٢٢٠] لأَحْرَجَكُمْ وَضَيَّقَ عَلَيْكُمْ، ﴿وَعَنَتْ﴾ [طه: ١١١]: خَضَعَتْ.\n\n٢٧٦٧ - وَقَالَ لَنَا سُلَيْمَانُ: حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ قَالَ: مَا رَدَّ ابْنُ عُمَرَ عَلَى أَحَدٍ وَصِيَّةً. وَكَانَ ابْنُ سِيرِينَ أَحَبَّ الأَشْيَاءِ إِلَيْهِ فِي مَالِ اليَتِيمِ أَنْ يَجْتَمِعَ إِلَيْهِ نُصَحَاؤُهُ وَأَوْلِيَاؤُهُ فَيَنْظُرُوا الذِي هُوَ خَيْرٌ لَهُ. وَكَانَ طَاوُسٌ إِذَا سُئِلَ عَنْ شَيْءٍ مِنْ أَمْرِ اليَتَامَي قَرَأَ: ﴿وَاللهُ يَعْلَمُ المُفْسِدَ مِنَ المُصْلِحِ﴾ [البقرة: ٢٢٠] وَقَالَ عَطَاءٌ فِي يَتَامَى الصَّغِيرُ وَالكَبِيرُ: يُنْفِقُ الوَلِيُّ عَلَى كُلِّ إِنْسَانٍ بِقَدْرِهِ مِنْ حِصَّتِهِ. [فتح: ٥/ ٣٩٤]\nوَقَالَ أنبأنا سُلَيْمَانُ: أنبأنا حَمَّاد، عَنْ أَيُّوبَ، عَنْ نَافِعٍ قَالَ: مَا رَدَّ ابن عُمَرَ عَلَى أَحَدٍ وَصِيَّةً. وَكَانَ ابن سِيرِينَ أَحَبَّ الأَشْيَاءِ إِلَيْهِ فِي مَالِ اليَتِيمِ أَنْ يَجْتَمِعَ إِلَيْهِ نُصَحَاؤُهُ وَأَوْلِيَاؤُهُ فَيَنْظُرُوا الذِي هُوَ خَيْرٌ لَهُ. وَكَانَ طَاووسٌ إِذَا سُئِلَ عَنْ شَيْءٍ مِنْ أَمْرِ اليَتَامَى قَرَأَ: ﴿وَاللهُ يَعْلَمُ المُفْسِدَ مِنَ المُصْلِحِ﴾. وَقَالَ عَطَاءٌ فِي يَتَامَى الصَّغِير وَالكَبِير: يُنْفِقُ الوَلِيُّ عَلَى كُلِّ إِنْسَانٍ بِقَدْرِهِ مِنْ حِصَّتِهِ.\nالشرح:\nلما نزل قوله تعالى: ﴿وَلَا تَقْرَبُوا مَالَ اليَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ﴾ [الأنعام: ١٥٢] ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ اليَتَامَى ظُلْمًا﴾ [النساء: ١٠] تحرجوا من خلط طعامهم بأطعمة اليتامى، فعزلوا أطعمة اليتامى حَتَّى ربما فسدت عليهم، فنزلت: ﴿وَإِنْ تُخَالِطُوهُمْ﴾ أي: في الطعام والشراب والسكنى واستخدام العبيد ﴿فَإِخْوَانُكُمْ﴾ وقالوا لرسول الله - ﷺ -: بقيت الغنم لا راعي لها والطعام ليس له صانع. فنزلت ونسخ","vol":"17","page":268},{"text":"ذَلِكَ: ﴿وَاللهُ يَعْلَمُ المُفْسِدَ مِنَ المُصْلِحِ﴾ أي: يعلم من يخالطهم للخيانة، ومن لا يريد الخيانة.\nوقوله: ﴿لَأَعْنَتَكُمْ﴾ لشدد عليكم في عدم المخالطة أو يجعل ما أصبتم به من أموال اليتامى موبقًا، ولكنه يسر ووسع، فقال: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ﴾ الآية [النساء: ٦].\nوقول البخاري: ﴿وَعَنَتِ الوُجُوهُ﴾ (^١) [طه: ١١١]. لا وجه له في هذا الموضع؛ لأن ﴿لَأَعْنَتَكُمْ﴾ (مشتق) (^٢) من عنت يعنت عنتًا لام الفعل منه تاء، وهو غير معتل، وعنت الوجوه من عنا يعنو إذا خضع، معتل، لام الفعل منه واو ذهبت مع هاء التأنيث من قوله: ﴿وَعَنَتِ الوُجُوهُ﴾ عزيز في سلطانه، قادر على الإعنات، حكيم في تدبيره بترك الإعنات. قَالَ أبو عبيد: لما ذكر ما سلف أنه ناسخ. هو عندي أصل لما يفعله الرفقاء في الأسفار أنهم يتخارجون النفقات بينهم بالسوية، وقد يتساوون في قلة الطعام وكثرته، وليس كل من قل طعمه تطيب نفسه بالتفضل على رفيقه، فلما كان هذا في أموال اليتامى واسعًا كان في غيرهم أوسع.\n_________\n(^١) ورد بهامش الأصل: قال في \"المطالع\" وعنت الوجوه: خضعت. كذا لهم، وعند الأصيلي وعنت: خضعت، وليس عنده الوجوه، فجاء على لفظ العنت المذكور في الآية، وعلى رواية: وعنت الوجوه يكون بين لفظ العناء؛ لأن التاء فيه غير أصلية، إنما هي علامة التأنيث وفي رواية الأصيلي: هي أصلية، لكن عنت بمعنى خضعت غير معروف في اللغة، وهذا مما انتقد على البخاري. انتهى. وفي قوله: غير معروف في اللغة. فيه نظر، فقد ذكر الفربري في العين المفتوحة أن (عنت) استأثرت وذلت وخضعت.\n(^٢) من (ص).","vol":"17","page":269},{"text":"وقوله: (ما رد ابن عمر على أحد وصيته). لعله كان يبتغي في ذَلِكَ الأجر لقوله - ﷺ -: \"أنا وكافل اليتيم في الجنة كهاتين\" وأشار بالسبابة والوسطى (^١).\n_________\n(^١) سيأتي برقم (٥٣٠٤) كتاب: الطلاق، باب: اللعان.","vol":"17","page":270},{"text":"<span data-type='title' id=toc-1996>٢٥ - باب اسْتِخْدَامِ اليَتِيمِ فِي السَّفَرِ وَالحَضَرِ، إِذَا كَانَ صَلَاحًا لَهُ، وَنَظَرِ الأُمِّ وَزَوْجِهَا لِلْيَتِيمِ</span>\n٢٧٦٨ - حَدَّثَنَا يَعْقوبُ بْنُ إِبْرَاهِيمَ بْنِ كَثِيرٍ، حَدَّثَنَا ابن عُلَيَّةَ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَنَسٍ ﵁ قَالَ قَدِمَ رَسُولُ اللهِ - ﷺ - الَمدِينَةَ لَيْسَ لَه خَادِمٌ، فَأَخَذَ أَبُو طَلْحَةَ بِيَدِي، فَانْطَلَقَ بِي إِلَى رَسُولِ الله - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أَنَسًا غُلَام كَيِّسٌ، فَلْيَخْدُمْكَ. قَالَ: فَخَدَمْتهُ فِي السَّفَرِ وَالَحْضَرِ، مَا قَالَ لِي لِشَئ صَنَعْتُهُ: لِمَ صَنَعْتَ هذا هَكَذَا؟ وَلَا لِشَئ لَمْ أَصْنَعْهُ: لِمَ لَمْ تَصْنَعْ هذا هَكَذَا؟ [٦٠٣٨، ٦٩١١ - مسلم: ٣٣٠٩ - فتح: ٥/ ٣٩٥]\nذكر فيه حديث أَنَسٍ قَالَ: قَدِمَ النبي - ﷺ - المَدِينَةَ لَيْسَ لَهُ خَادِم، فَأَخَذَ أَبُو طَلْحَةَ بِيَدِي، فَانْطَلَقَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أَنَسًا غُلَامٌ كَيِّسٌ، فَلْيَخْدُمْكَ. قَالَ: فَخَدَمْتُهُ فِي السَّفَرِ وَالحَضرِ، مَا قَالَ لِشَئ صَنَعْتُهُ: لِمَ صَنَعْتَ هذا هَكَذَا؟ وَلَا لِشَئ لَمْ أَصْنَعْهُ: لِمَ لَمْ تَصنَعْ هذا هَكَذَا؟\nالشرح:\nفيه: نظر الرجل لربيبه إذا كان عنده.\nقَالَ ابن التين: وأكثر أصحاب مالك على أن الأم وغيرها لهم ولاية التصرف في مصالح من في كفالتهم ويعقدون له وعليه، وإن لم يكونوا أوصياء ويكون حكمهم حكم الأوصياء. وقيل: حَتَّى يكون بينه وبين الطفل قرابة. وقال ابن القاسم: لا يفعل ذَلِكَ إلا أن يكون وصيًّا. ووافقهم ابن القاسم في اللقيط. وقول: أنس كيس هو ضد الأحمق.\nوفيه: السفر باليتيم إذا كان ذَلِكَ من الصلاح.","vol":"17","page":271},{"text":"وفيه: الثناء على المرء بحضرته إذا أومن عليه الفتنة. قَالَ أنس: خدمته وأنا ابن عشر، وتوفي وأنا ابن عشرين. وتوفي أنس سنة ثلاث وتسعين أو اثنتين، وقد زاد على المائة، وهو آخر من مات بالبصرة من الصحابة، وكان في كبره ضعف عن الصوم في رمضان، وكان يفطر ويطعم.\nقَالَ المهلب: وفيه: جواز استخدام اليتيم الحر الصغير الذي لا يحوز أمره.\nوفيه: أن خدمة العالم والإمام واجبة على المسلمين، وأن ذَلِكَ شرف لمن خدمهم لما يرجى من بركة ذلك (^١).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٨٧.","vol":"17","page":272},{"text":"<span data-type='title' id=toc-1997>٢٦ - باب إِذَا وَقَفَ أَرْضًا وَلَمْ يُبَيِّنِ الحُدُودَ فَهْوَ جَائِزٌ، وَكَذَلِكَ الصَّدَقَةُ</span>\n٢٧٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ ﵁ يَقُولُ كَانَ أَبُو طَلْحَةَ أَكْثَرَ أَنْصَارِيٍّ بِالمَدِينَةِ مَالًا مِنْ نَخْلٍ، [وَكَانَ] أَحَبُّ مَالِهِ إِلَيْهِ بَيْرَحَاءَ مُسْتَقْبِلَةَ المَسْجِدِ، وَكَانَ النَّبِيُّ - ﷺ - يَدْخُلُهَا وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّبٍ. قَالَ أَنَسٌ: فَلَمَّا نَزَلَتْ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] قَامَ أَبُو طَلْحَةَ فَقَالَ: يَا رَسُولَ اللهِ إِنَّ اللهَ يَقُولُ: ﴿لَنْ تَنَالُوا البِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ وَإِنَّ أَحَبَّ أَمْوَالِي إِلَيَّ بِيرُحَاءَ، وَإِنَّهَا صَدَقَةٌ لله أَرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ اللهِ، فَضَعْهَا حَيْثُ أَرَاكَ اللهُ. فَقَالَ: \"بَخْ، ذَلِكَ مَالٌ رَابِحٌ -أَوْ رَايِحٌ شَكَّ ابْنُ مَسْلَمَةَ- وَقَدْ سَمِعْتُ مَا قُلْتَ، وَإِنِّي أَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ\". قَالَ أَبُو طَلْحَةَ: أَفْعَلُ ذَلِكَ يَا رَسُولَ اللهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَفِي بَنِي عَمِّهِ.\nوَقَالَ إِسْمَاعِيلُ، وَعَبْدُ اللهِ بْنُ يُوسُفَ وَيَحْيَى بْنُ يَحْيَى عَنْ مَالِكٍ: \"رَايِحٌ\". [انظر: ١٤٦١ - مسلم: ٩٩٨ - فتح: ٥/ ٣٩٦]\n\n٢٧٧٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ قَالَ: حَدَّثَنِي عَمْرُو بْنُ دِينَارٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَجُلًا قَالَ لِرَسُولِ اللهِ - ﷺ -: إِنَّ أُمَّهُ تُوُفِّيَتْ، أَيَنْفَعُهَا إِنْ تَصَدَّقْتُ عَنْهَا؟ قَالَ: \"نَعَمْ\". قَالَ: فَإِنَّ لِي مِخْرَافًا، وَأُشْهِدُكَ أَنِّي قَدْ تَصَدَّقْتُ [به] عَنْهَا. [انظر: ٢٧٥٦ - فتح: ٥/ ٣٩٦]\nذكر فيه حديث أَنَسِ في قصة بيرحاء. وفيه: \"بَخْ بَخْ، ذَلِكَ مَالٌ رَابِحٌ أَوْ رَايِحٌ\" شك ابن مسلمة، وقال في آخره: (وقال إسماعيل وعبد الله بن يوسف ويحيى بن يحيى عن مالك: رايح.","vol":"17","page":273},{"text":"وحديث ابن عَبَّاسٍ أَنَّ رَجُلًا قَالَ لِرَسُولِ اللهِ - ﷺ -: إِنَّ أُمَّهُ تُوُفِّيَتْ، أَيَنْفَعُهَا إِنْ تَصدَّقْتُ عَنْهَا؟ قَالَ: \"نَعَمْ\". قَالَ: فَإِنَّ لِي مِخْرَافًا، وَأُشْهِدُكَ أَنِّي قَدْ تَصَدَّقْتُ [بِهِ] عَنْهَا.\nوقد سلف أيضًا (^١)، وقوله: (مخرافًا). قَالَ الدمياطي: صوابه مَخْرَفًا، وكذا يرويه مالك في \"موطئه\" من حديث أبي قتادة (^٢)، والمخرف -بكسر الميم- ما يجتنى فيه الثمار. قَالَ المهلب: إذا لم يبين الحدود في الوقف، فإنما يجوز إذا كان للأرض اسم معلوم يقع عليها ويتعين به كما كان بيرحاء، ولما كان المخراف معينًا عند من أشهده، وعلى هذا الوجه تصح الترجمة، وأما إذا لم يكن الوقف معينًا، وكانت له مخاريف وأموال كثيرة، فلا يجوز الوقف إلا بالتحديد والتعيين في هذا (^٣). وقال ابن المنير: الوقف لازم (بالنية) (^٤) واللفظ المشار به للمقصود فقد يتلفظ باسمه العلم وبحدوده، وقد يتلفظ باسمه المتواطئ خاصة، وقد يذكر العلم ولا يذكر المحدود به.\nوالمخراف: الحائط، وقد ذكره منكرًا متواطئا، لكنه قصد مكانًا أشار إليه مطابقًا لنيته، وكلاهما لازم والترجمة مطابقة. ووهم المهلب في قوله: لا خلاف في هذا، بل لا خلاف فيما أورده البخاري في\nأنه إنما يفرض لجواز الوقف، وقد ثبت أن الوقف على هذِه الصورة لازم له.\n_________\n(^١) سلف برقم (٢٧٥٦) باب: إذا قال: أرضي أو بستاني.\n(^٢) \"الموطأ\" رواية يحيى ص (٢٨٢)، وقد مضى عند البخاري برقم (٢١٠٠).\n(^٣) \"شرح ابن بطال\" ٨/ ١٨٨.\n(^٤) في \"المتواري\": بالبينة.","vol":"17","page":274},{"text":"قَالَ ابن بطال: وفيه أن لفظ الصدقة تخرج الشيء المتصدق به عن ملك الذي يملكه قبل أن يتصدق ولا رجوع له فيه، وهو حجة لمالك في إجازته للموهوب له وللمتصدق عليه المطالبة بالصدقة وإن لم يحزها حَتَّى يحوزها، وتصح له ما دام المتصدق والواهب حيًّا، بخلاف ما ذهب إليه الكوفيون والشافعي أن اللفظ بالصدقة والهبة لا يوجب شيئًا لمعين وغيره حَتَّى يقبض، وليس للموهوب له ولا للمتصدق عليه المطالبة بها على ما سلف في كتاب: الهبات.\nوفي هذا الحديث دليل أن الكلام بها قد أوجب حكمًا فله المطالبة للمعين على ما قاله مالك؛ لقوله: (وَإِنَّهَا صَدَقَةٌ يا رسول اللهِ، فَضعْهَا حَيْثُ أَرَاكَ اللهُ). فلم يجز لأبي طلحة الرجوع فيها بعد قوله: إنها صدقة يا رسول الله. لأنه قد صح إخراجه لها عن ملكه بهذا اللفظ إلى من يجوز له أخذها.\nوفيه: أن من أخرج شيئًا من ماله لله ولم يملكه أحدًا، فجائز أن يضعه حيث أراه الله من سبل الخير، على ما تقدم قريبًا في باب: إذا وقف شيئًا ولم يدفعه إلى غيره فهو جائز، وأنه يجوز أن يشاور فيه من يثق برأيه، وليس لذلك وجه معلوم لا يتعدى، كما قَالَ بعض الناس: معنى قول الرجل: لله، وفي سبيل الله كذا دون كذا، ألا ترى أن الصدقة الموقوفة رجعت إلى قرابة أبي طلحة، ولو سبلها في وجه من الوجوه لم تصرف إلى غيره.\nوذهبَ مالك والشافعي إلى أن من حبس دارًا على قوم معينين أو تصدق عليهم بصدقة ولم يذكر أعقابهم، أو ذكر ولم يجعل نقدها بعدهم مرجعًا إلى المساكين أو إلى من لا يعدم وجوده من وجوه البر\nفمات المحبس عليهم وانقرضوا، أنها لا ترجع إلى الذي حبسها","vol":"17","page":275},{"text":"أبدًا، ورجع حبسًا على أقرب الناس بالحبس يوم رجع لا يوم حبس (^١)، ألا ترى أن أبا طلحة جعل حائطه ذَلِكَ صدقة لله تعالى ولم يذكر وجهًا من الوجوه التي توضع فيه الصدقة أمره الشارع أن يجعلها في أقاربه، وكذلك كل صدقة لا يذكر لها مرجع تصرف على أقاربه للتصدق بهذا الحديث، وهذا عند مالك فيما لم يرد به صاحبه حياة المتصدق عليه، فإذا أراد ذَلِكَ فهي عنده عمرى ترجع إلى صاحبها بعد انقراض المتصدق عليه. ولمالك فيها قول ثان: إنه إذا حبس على قوم معينين ولم يجعل لها مرجعًا إلى المساكين أنها ترجع ملكًا إلى ربها كالعمرى، قيل لمالك: فلو قَالَ في صدقته هي حبس على فلان هل تكون بذلك محبسة؟ قَالَ: لا؛ لأنها لمن ليسَ بمجهول، وقد حبسها على فلان فهي عمرى؛ لأنه أخبر أن تحبسها غير دائم ولا ثابت، وأنه إلى غاية، ولم يختلف قوله: إذا قَالَ: هي حبس صدقة لأنها لا ترجع إليه أبدًا، والألفاظ التي ينقطع بها ملك الشيء عن ربه، ولا تعود إليه أبدًا عند مالك وأصحابه أن يقول حبس صدقة، أو حبس على أعقاب مجهولين مثل الفقراء والمساكين، أو في سبيل الله. فهذا كله عندهم مؤبد لا ترجع إلى صاحبها ملكًا أبدًا، وأما إذا قَالَ: حياة المحبس عليه، أو إلى أجل من الآجال. فإنها ترجع إلى صاحبها ملكًا أو إلى ورثته وهي كالعمرى والسكني. قَالَ ابن المنذر: واختلفوا في الرجل يأمر وصيه أن يضع ثلثه حيث أراه الله، فقالت طائفة: يجعله في (سبيل) (^٢) الخير ولا يأكله، هذا قول مالك، وبه قَالَ الشافعي وزاد: ولا يعطيه وارثًا للميت؛ لأنه إنما كان يجوز له\n_________\n(^١) \"المدونة الكبرى\" ٤/ ٣٧٦.\n(^٢) كذا في الأصل وفي (ص): سبل.","vol":"17","page":276},{"text":"منه ما كان يجوز للميت. وقال أبو ثور: يجوز أن يعطيه لنفسه أو لولده أو لمن شاء ويجعله لبعض ورثة الميت، وليست هذِه وصية للميت إنما هذا أمر الموصي أن يضعه حيث شاء، وهو قول الكوفيين غير أنهم قالوا: ليس له أن يجعلها لأحد من ورثة الميت، فإن جعله لبعضهم فهو باطل مردود على جميع الورثة.\nوفيه: أن من تصدق بشيء من ماله بعينه أن ذَلِكَ يلزمه، وإن كان أكثر من ثلث ماله؛ لأنه - ﷺ - لم يقل لأبي طلحة هو ثلث مالك؟ كما قَالَ لأبي لبابة، وقال لسعد: \"الثلث والثلث كثير\" (^١).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٨٨ - ١٩١، والحديث سلف برقم (١٢٩٥) كتاب: الجنائز، باب: رثى النبي - ﷺ - سعد بن خولة، وفي مسلم برقم (١٦٢٨) كتاب: الوصية، باب: الوصية بالثلث.","vol":"17","page":277},{"text":"<span data-type='title' id=toc-1998>٢٧ - باب إِذَا أَوْقَفَ جَمَاعَةٌ أَرْضًا مُشَاعًا فَهْوَ جَائِزٌ</span>\n٢٧٧١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ ﵁ قَالَ: أَمَرَ النَّبِيُّ - ﷺ - بِبِنَاءِ المَسْجِدِ فَقَالَ: \"يَا بَنِي النَّجَّارِ، ثَامِنُونِي بِحَائِطِكُمْ هَذَا\". قَالُوا: لَا. وَاللهِ لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى اللهِ. [انظر: ٢٣٤ - مسلم: ٥٢٤ - فتح: ٥/ ٣٩٨]\nذكر فيه حديث أَنَسٍ قَالَ: أَمَرَ النَّبِيُّ - ﷺ - بِبِنَاءِ المَسْجِدِ فَقَالَ: \"يَا بَنِي النَّجَّارِ، ثَامِنُونِي بِحَائِطِكمْ هذا\". قَالُوا: لَا والله، لَا نَطْلُبُ ثَمَنَهُ إِلَّا إلى اللهِ.\nهذا الحديث سلف في المساجد (^١) وأنه كان مربدًا لتمر ليتيمين من الأنصار في حجر سعد بن زرارة فطلبه منهما وبناه مسجدًا، ووقف المشاع جائز عندنا وعند مالك (^٢) وأبي يوسف كهبته وإجارته، وقال محمد بن الحسن: لا يجوز بناؤه على أصلهم (في الامتناع من إجازة المشاع (^٣)، وحجة من أجازه أن بني النجار جعلوا حائطهم لمكان المسجد) (^٤) وقالوا: لا نطلب ثمنه إلا إلى الله. وأجاز الشارع ذَلِكَ من فعلهم وكان ذَلِكَ وقفًا للمشاع، والحجة في السنة لا في خلافها.\n_________\n(^١) سلف برقم (٤٢٨) باب: هل ينبش قبور مشركي الجاهلية ويتخذ مكانها مساجد.\n(^٢) \"المعونة\" ٢/ ٥٠٠.\n(^٣) \"الهداية\" ٣/ ٢٥٢، \"مختصر اختلاف العلماء\" ٤/ ١٥٩.\n(^٤) ساقطة من الأصل.","vol":"17","page":278},{"text":"<span data-type='title' id=toc-1999>٢٨ - باب الوَقْفِ وكَيْفَ يُكْتَبُ</span>؟\n٢٧٧٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: أَصَابَ عُمَرُ بِخَيْبَرَ أَرْضًا فَأَتَى النَّبِيَّ - ﷺ - فَقَالَ: أَصَبْتُ أَرْضًا لَمْ أُصِبْ مَالًا قَطُّ أَنْفَسَ مِنْهُ، فَكَيْفَ تَأْمُرُنِي بِهِ؟ قَالَ: \"إِنْ شِئْتَ حَبَّسْتَ أَصْلَهَا، وَتَصَدَّقْتَ بِهَا\". فَتَصَدَّقَ عُمَرُ أَنَّهُ لَا يُبَاعُ أَصْلُهَا وَلَا يُوهَبُ وَلَا يُورَثُ، فِي الفُقَرَاءِ وَالقُرْبَى وَالرِّقَابِ وَفِي سَبِيلِ اللهِ وَالضَّيْفِ وَابْنِ السَّبِيلِ، وَلَا جُنَاحَ عَلَى مَنْ وَلِيَهَا أَنْ يَأْكُلَ مِنْهَا بِالمَعْرُوفِ، أَوْ يُطْعِمَ صَدِيقًا غَيْرَ مُتَمَوِّلٍ فِيهِ. [انظر: ٢٣١٣ - مسلم: ١٦٣٢ - فتح: ٥/ ٣٩٩]","vol":"17","page":279},{"text":"<span data-type='title' id=toc-2000>٢٩ - باب الوَقْفِ لِلْغَنِيِّ وَالفَقِيرِ وَالضَّيْفِ</span>\n٢٧٧٣ - حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ عُمَرَ ﵁ وَجَدَ مَالًا بِخَيْبَرَ، فَأَتَى النَّبِيَّ - ﷺ - فَأَخْبَرَهُ، قَالَ: \"إِنْ شِئْتَ تَصَدَّقْتَ بِهَا\". فَتَصَدَّقَ بِهَا فِي الفُقَرَاءِ وَالمَسَاكِينِ وَذِي القُرْبَى وَالضَّيْفِ. [انظر: ٢٣١٣ - مسلم: ١٦٣٢ - فتح: ٥/ ٣٩٩]\nذكر فيه حديث ابن عُمَرَ أَنَّ عُمَرَ وَجَدَ مَالًا بِخَيْبَرَ، فَأَتَى النَّبِيَّ - ﷺ - فَأَخْبَرَهُ، فقَالَ: \"إِنْ شِئْتَ تَصَدَّقْتَ بِهَا\". فَتَصَدَّقَ بِهَا فِي الفُقَرَاءِ وَالمَسَاكِينِ وَذِي القُرْبَى وَالضيْفِ.\nوذكر قبله: باب الوقف كيف يكتب ثم ساق فيه الحديث المذكور. وأخره ابن بطال بعده (^١)، ولا شك أنه ليس من شرط الوقف أن يكون للفقراء والمساكين خاصة، ألا ترى أن عمر شرط في وقفه معهما ذا القربى والضيف وقد يكون فيهم أغنياء، وكذلك قَالَ - ﷺ - لأبي طلحة: \"إني أرى أن تجعلها في الأقربين\" فجعلها لحسان (بن ثابت) (^٢) وأبي بن كعب ولم يكونوا فقراء، ولم يحرم الله على الأغنياء من الصدقات إلا الزكاة وصدقة الفطر خاصة، وأحل لهم الفيء والجزية وصدقات التطوع كلها، فجائز للواقف أن يجعل وقفه لمن شاء من أصناف الناس أغنياء كانوا أو فقراء، قرباء كانوا أو بعداء له شرط في ذَلِكَ وهذا لا خلاف فيه (^٣).\nوحديث عمر هذا أصل في إجازة الحبس والوقف، وهو قول أهل\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٩١ - ١٩٣.\n(^٢) من (ص).\n(^٣) \"شرح ابن بطال\" ٨/ ١٩٢.","vol":"17","page":280},{"text":"المدينة والبصرة ومكة والشام والشعبي من أهل العراق، وبه قَالَ أبو يوسف ومحمد بن الحسن والشافعي. وقَالَ أبو حنيفة وزفر: الحبس باطل ولا يخرج عن ملك الذي وقفه ويرثه ورثته، ولا يلزم الوقف عنده إلا أن يحكم به حاكم وينفذه، أو يوصي به بعد موته، وإذا أوصى به اعتبر من الثلث، فإن جمله الثلث جاز وإلا رد.\nوحجة الجماعة قوله - ﷺ - لعمر: \"إِنْ شِئْتَ حَبَّسْتَ أَصْلَهَا\" وهذا يقتضي أن الشيء إذا حبس صار محبوسًا ممنوعًا منه لا يجوز الرجوع فيه؛ لأن هذا حقيقة الحبس ألا ترى أن عمر لما أراد التقرب بفعل ذَلِكَ رجع في صفته إلى بيان الشارع، وذلك قوله: (فتصدق بها عمر أنها لا يباع أصلها ولا يوهب ولا يورث)، وعند المخالف أن هذا باطل وليس في الشريعة صدقة بهذِه الصفة، وأيضًا فإن المسألة إجماع من الصحابة، وذلك أن الخلفاء الأربعة وعائشة وفاطمة وعمرو بن العاصي وابن الزبير وجابرًا كلهم وقفوا الوقوف، وأوقافهم بمكة والمدينة معروفة مشهورة.\nواحتجاج أبي حنيفة بما رواه عطاء عن ابن المسيب قَالَ: سألت شريحًا عن رجل جعل داره حبسًا على الأخِرِ فالآخِرِ من ولده. وقالوا: لا حبس على فرائض الله قالوا: فهذا شريح قاضي عمر وعثمان وعلى والخلفاء الراشدين حكم بذلك (^١) وبما رواه ابن لهيعة عن أخيه عيسى، عن عكرمة، عن ابن عباس قَالَ: سمعت رسول الله - ﷺ - يقول بعدما أنزلت سورة النساء وأنزل الله فيها الفرائض:\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٩٦ (٥٨٧٧)، و\"سنن البيهقي\" ٦/ ١٦٢ وفيه أن السائل هو عطاء بن السائب.","vol":"17","page":281},{"text":"\"نهي عن الحبس\" (^١) (^٢) وفي لفظ: \"لا حبس بعد سورة النساء\" (^٣) فلا حجة فيه لضعف ابن لهيعة، -يعني: عبد الله- ونسب إلى الاختلاط، وأخوه لا يعرف (^٤) ووقع في العقيلي: عثمان بدل عيسَى (^٥).\nولا حجة أيضًا في قول شريح؛ لأن من تصدق بماله في صحة بدنه فقد زال ملكه عنه، ومحال أن يقال لمن زال ملكه عنه قبل موته بزمان: حبسه عن فرائض الله. ولو كان حابسًا عن فرائض الله من أزال ملكه عما ملكه لم يجز لأحد التصرف في ماله، وفي إجماع الأمة أن ذَلِكَ ليس كذلك ما ينبئ عن فساد تأويل من تأول قول شريح أنه بمعنى إبطال الصدقات المحرمات، وثبت أن الحبس عن فرائض الله إنما هو لما يملكه في حال موته، فبطل حبسه كما قَالَ شريح ويعود ميراثًا بين ورثته.\nمثاله أن يحبس مالًا على إنسان بعينه فيجعل له غلته دون رقبته، أو على قوم بأعيانهم ولا يجعل لحبسه مرجعًا في السبل التي لا يفقد أهلها بحال، فإن ذَلِكَ يكون حبسًا (عن) (^٦) فرائض الله.\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٩٦ - ٩٧ (٥٨٧٨).\n(^٢) \"شرح ابن بطال\" ٨/ ١٩٤ - ١٩٥.\n(^٣) الطبراني ١١/ ٣٦٥ \"السنن الكبرى\" للبيهقي ٦/ ١٦٢، (١١٩٠٦)، (١١٩٠٧).\n(^٤) ورد بهامش الأصل: وأخوه عيسى ضعفه الدارقطني في \"السنن\" وليس بمجهول كذا أحفظه من الدارقطني ثم إني رأيت في \"الميزان\" للذهبي ما لفظه: روى ثقتان عن ابن لهيعة، عن أخيه عيسى، عن عكرمة، عن ابن عباس، فذكر ما في الأصل، ثم عقبه بقوله: قال الدارقطني: ضعيف انتهى. وقد رأيت عيسى في \"ثقات ابن حبان\" وذكر في ترجمة الحديث المذكور في الأصل.\n(^٥) \"الضعفاء الكبير\" ٣/ ٣٩٧ وفيه: عيسى بن لهيعة، وليس عثمان وقد ساق له العقيلي هذا الحديث قائلًا: لا يتابع عليه ولا يعرف إلا به.\n(^٦) كذا بالأصل وفي المطبوع من ابن بطال (على).","vol":"17","page":282},{"text":"وليس في حديث عطاء أن الرجل جعل لحبسه مرجعًا بعد انقراض ورثته ولا أخرجها من يده إلى من حبسها عليه ولا إلى (ناقض) (^١) حَتَّى يحدث به الوفاة، فكانت لا شك أن صاحبها هلك وهي في ملكه ولورثته بعد وفاته، فيكون هذا من الحبس عن فرائض الله إذ كانت الصدقة لا تتم لمن تصدق بها عليه إلا بقبضه لها، وأما الصدقة التي أمضاها المتصدق بها في حياته على ما أذن الله به على لسان رسوله وعمل بها الأئمة الراشدون فليس من الحبس عن فرائض الله.\nولا حجة في قول شريح ولا أحد مع مخالفة السنة وعمل أئمة الصحابة (^٢) الذين هم الحجة على جميع الخلق، ويقال لمن احتج بقول شريح في إبطال الصدقات المحرمات في الصحة إن شريحًا لم يقل: لا حبس عن فرائض الله في الصحة، فكيف وجب أن تكون صدقة المتصدق في حال الصحة من الحبس عن فرائض الله، ولا يجب أن تكون صدقته في مرضه الذي يموت فيه أو في وصيته من الحبس عن فرائض الله، ومعنى الصدقتين واحد، وكما أن في مرضه يتصدق في ثلثه كيف شاء كذا في صحته في كل ماله، فلما كان ما يفعله في ثلثه لا يدخل في \"لا حبس\" كذا ما كان في صحته من باب أولى.\nوحديث ابن عباس مؤول بأولى من تأويل شريح، وهو أن المراد نفي ما كانت الجاهلية تفعله من السائبة ونحوها، فإنهم كانوا يحبسون ما يجعلونه كذلك، ولا يورثونه أحدًا فلما نزلت آية المواريث قَالَ:\n_________\n(^١) كذا بالأصل وفي المطبوع من ابن بطال (فائض).\n(^٢) ورد بهامش الأصل: قال جابر: ما بقي أحد من الصحابة وله مقدرة إلا وقف.\nوقال الشافعي: بلغني أن ثمانين صحابيًا من الأنصار تصدقوا بصدقات محرمات موقوفات.","vol":"17","page":283},{"text":"\"لا حبس\" (^١) (^٢) وهو مروي عن مالك، فإن قلت: مقتضاه نفي كل حبس فعل في الإسلام وكان في الجاهلية. قلتُ: هو نفي لما كانوا يفعلونه وهم كفار بعد الإسلام، فإن قلت: كيف تخرج من ملك أربابها لا إلى ملك مالك؟ قلتُ: لا إنكار فيخرج عن ملك مالكه إلى المالك الحقيقي، وهو الرب ﷻ بدليل المسجد (^٣). قَالَ الطحاوي: وتأوله بعضهم على ما كان من الأحباس منقطع بانقطاع ما حبس عليه وبموت من حبس عليه، فيرجع جانبًا من الحبس.\nتنبيهات:\nأحدها: قوله: (وَجَدَ مَالًا بِخَيْبَرَ). المال هنا هو الأرض المذكورة في أوله في الرواية الأخرى، وفي الباب بعده. وذكر الطحاوي في كتابه \"اختلاف العلماء\" أن المال كان مائة سهم اشتراها (استجمعها) (^٤) وفي \"المحلى\" لابن حزم: وتصدق بمائة وسق حبسها بوادي القرى (^٥).\nثانيها: فيه أن خيبر قسمت و(أخذ) (^٦) كل أحد ماله. والأنفس: الأجود. قَالَ الداودي: اشتقاقه أنه يأخذ بالأنفس من جلالته قَالَ: وفيه: أن مفهوم الخطاب يجري مجرى الخطاب لقوله: كيف تأمرني به؟\nثالثها: الحبس: المنع. وحكى الداودي عن الكوفي وأصحابه وشريح أن الأحباس تورث، وإنما يجوز ما قبض في حياته، قَالَ:\n_________\n(^١) سبق تخريجه.\n(^٢) \"شرح ابن بطال\" ٨/ ١٩٥ - ١٩٧.\n(^٣) \"شرح معاني الآثار\" ٤/ ٩٧ - ٩٨.\n(^٤) في (ص): بأجمعها. ولعله الصواب وانظر \"مختصر اختلاف العلماء\" ٤/ ١٥٩ وفيه (محبسها).\n(^٥) \"المحلى\" ٩/ ١٨٠.\n(^٦) في (ص): علم.","vol":"17","page":284},{"text":"وهم يقولون: يرجع في صدقته ما لم يقبض. والذي حكاه في \"المعونة\" عن الكوفي أنه لا يزول الوقف عن اسم ملك مالكه قبض أو لم يقبض، ويرجع فيه بالبيع والهبة، ويورث عنه إلا أن يحكم به حاكم أو يكون الوقف مسجدًا أو سقاية أو يوصي به فيكون في ثلثه (^١)، وأتى أبو (سفيان) (^٢) البصرة فذكر له أمر الحبس فأخبر بحديث ابن عمر في حبس والده عمر وقيل له: أيوب يرويه عن نافع عن ابن عمر. قَالَ: فمن يحدثنا به عن أيوب؟ فحدثه ابن علية، فرجع وقال: هذا شيء لم يكن عندنا. وروي عن عيسى بن أبان أن أبا يوسف لما قدم بغداد من الكوفة كان على رأي أبي حنيفة في بيع الأوقاف، فلما أخبر بحديث ابن عون عن نافع حديث عمر قَالَ: هذا لا يسع أحدًا خلافه ولو تناهى إلى أبي حنيفة لقال به، ولما خالفه (^٣)، وسمعت بكارًا أيضًا يقول: قدم أبو يوسف البصرة وهو على مذهب أبي حنيفة في بيع الوقف، فجعل لا يرى أرضًا نفيسة إلا وجدها وقفًا عن الصحابة، ثم صار إلى المدينة فرأى بها أوقافًا كثيرة عن الصحابة وعن رسول الله - ﷺ -، فدفع كلام أبي حنيفة.\n_________\n(^١) \"المعونة\" ٢/ ٤٨٤.\n(^٢) بهامش الأصل: لعله أو المثبت: يوسف. كان أبو يوسف -﵀- يقول أولًا بقول أبي حنيفة في الوقف، ولما حج مع هارون الرشيد، رأى وقوف أصحاب رسول الله - ﷺ - بالمدينة ونواحيها ورجع أيضًا عن تقدير الصاع بثمانية أرطال وعن أذان الفجر قبل طلوعه، وقد رأيت عن الشبيلي ما لفظه: ووقف الخليل باق إلى وقتنا هذا، وقد أمرنا بابتياعه. انتهى.\n(^٣) \"مختصر اختلاف العلماء\" ٤/ ١٥٨.","vol":"17","page":285},{"text":"<span data-type='title' id=toc-2001>٣٠ - باب وَقْفِ الأَرْضِ لِلْمَسْجِدِ</span>\n٢٧٧٤ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا عَبْدُ الصَّمَدِ قَالَ: سَمِعْتُ أَبِي، حَدَّثَنَا أَبُو التَّيَّاحِ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ -﵁: - لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ أَمَرَ بِالْمَسْجِدِ وَقَالَ: \" يَا بَنِي النَّجَّارِ ثَامِنُونِي بِحَائِطِكُمْ هَذَا\". قَالُوا: لَا وَاللهِ، لَا نَطْلُبُ ثَمَنَهُ إِلاَّ إِلَى اللهِ. [انظر: ٢٣٤ - مسلم: ٥٢٤ - فتح: ٥/ ٤٠٤]\nذكر فيه حديث أَنَسِ: لَمَّا قَدِمَ النبي - ﷺ - المَدِينَةَ أَمَرَ بِالْمَسْجِدِ وَقَالَ: \"يَا بَنِي النَّجَّارِ، ثَامِنُونِي بِحَائِطِكُمْ هذا\". قَالُوا: لَا والله، لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى اللهِ.\nوقد سلف (^١) وترجم عليه بعد باب: إذا قَالَ الواقف: لا نطلب ثمنه إلا إلى الله فهو جائز (^٢)، وهو حجة على أبي حنيفة في إبطاله الأوقاف والأحباس؛ لأن الأمة مجمعة أن من جعل أرضًا له مسجدًا للمسلمين في صحته فإنه ليس لورثته ردها ميراثًا بينهم. وقال أبو حنيفة في الرجل يحبس داره على المساكين يسكنونها: إنها ترجع ميراثًا بين ورثته، ويجيز ذَلِكَ إن فعله في مرضه أو في وصيته، ويكون في ثلثه، فإن قَالَ: إن المسجد لا يجوز له ولا لورثته الرجوع فيه بعد أن أخرجه في صحته وجعله مسجدًا لجماعة المسلمين.\nفيقال له: ما الفرق بين جعله مسجدًا أو سقاية أو مقبرة أو مرفقًا لجماعة المسلمين؟ وهل بينك وبين من عكس هذا عليك فأجاز ما أبطلت وأبطل ما أجزت فرق من أصل أو قياس؟ فليس تقول في شيء من\n_________\n(^١) سلف برقم (٤٢٨) كتاب الصلاة، باب: هل تنبش قبور مشركي الجاهلية …\n(^٢) سيأتي برقم (٢٧٧٩).","vol":"17","page":286},{"text":"ذَلِكَ قولًا إلا ألزم في الآخر مثله، وقد أجاز العلماء أوقاف أهل الذمة ولم يرو نقضها، فكيف أهل الإسلام؟ وسُئل أبو الحسن علي بن ميسرة البغدادي عن رجل كان له على نصراني دين، فأفلس النصراني ولا مال له سوى وقفه على أهل ملته قبل استحداثه الدين، هل يجوز نقض الوقف وأخذ المسلم له قضاء من دينه أم لا؟ فأجاب: بأن أهل الذمة ليست أملاكهم مسندة، وإنما لهم شبهة ملك على ما في أيديهم، فإذا اختاروا رفع أيديهم عن الشبه ارتفعت، ولم يعترض عليهم في نقض ما عقدوه مما لو كان في شريعتنا لم يجز نقضه؛ لأنهم على ذَلِكَ صولحوا، ولما جاز إقرارهم على غير دين الحق إذا أعطوا الجزية وجب ألا يعترض عليهم في نقض وقف ولا غيره مما يتعلق بحق الله تعالى (^١) (^٢).\n_________\n(^١) ورد بهامش الأصل: ثم بلغ في الثامن بعد الثمانين كتبه مؤلفه.\n(^٢) \"شرح ابن بطال\" ٨/ ١٩٢ - ١٩٣.","vol":"17","page":287},{"text":"<span data-type='title' id=toc-2002>٣١ - باب وَقْفِ الدَّوَابِّ وَالْكُرَاعِ وَالْعُرُوضِ وَالصَّامِتِ</span>\nقَالَ الزُّهْرِيُّ فِيمَنْ جَعَلَ أَلْفَ دِينَارٍ فِي سَبِيلِ اللهِ، وَدَفَعَهَا إِلَى غُلَامٍ لَهُ تَاجِرٍ يَتْجُرُ بِهَا، وَجَعَلَ رِبْحَهُ صَدَقَةً لِلْمَسَاكِينِ وَالأَقْرَبِينَ، هَلْ لِلرَّجُلِ أَنْ يَأْكُلَ مِنْ رِبْحِ تِلِكَ الأَلْفِ شَيْئًا، وَإِنْ لَمْ يَكُنْ جَعَلَ رِبْحَهَا صَدَقَةً في الْمَسَاكِينِ؟ قَالَ: لَيْسَ لَهُ أَنْ يَأْكُلَ مِنْهَا.\n\n٢٧٧٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا عُبَيْدُ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ -﵄ - أَنَّ عُمَرَ حَمَلَ عَلَى فَرَسٍ لَهُ فِي سَبِيلِ اللهِ أَعْطَاهَا رَسُولَ اللهِ - ﷺ - لِيَحْمِلَ عَلَيْهَا رَجُلًا، فَأُخْبِرَ عُمَرُ أَنَّهُ قَدْ وَقَفَهَا يَبِيعُهَا، فَسَأَلَ رَسُولَ اللهِ - ﷺ - أَنْ يَبْتَاعَهَا، فَقَالَ: \"لَا تَبْتَعْهَا، وَلَا تَرْجِعَنَّ فِي صَدَقَتِكَ\". [انظر: ١٤٨٩ - مسلم: ١٦٢١ - فتح: ٥/ ٤٠٥]\nثم ذكر حديث ابن عُمَرَ عن عُمَرَ في قصة حَملِ الفَرَس وأخبر أنها تباع فقال له - ﵇ - \"لَا تَبْتَعْهَا، وَلَا تعد فِي صَدَقَتِكَ\". وقد سلف (^١).\nواختلف العلماء في وقف الحيوان والعروض والدنانير والدراهم، فأجاز ذَلِكَ مالك إلا أنه كره وقف الحيوان أن يكون على العقب، فإن وقع أمضاه، وأجاز ابن القاسم وأشهب وقف الثياب، وقال ابن التين: مشهور مذهب مالك جوازه في الحيوان والعروض، ويجوز في الريع قولًا واحدًا عنده. وأجاز الشافعي (^٢) ومحمد بن الحسن وقف الحيوان. وقال أبو حنيفة وأبو يوسف: لا يجوز [وقفها، ويجوز أيضًا] (^٣) وقف\n_________\n(^١) سلف برقم (١٤٨٩). كتاب الزكاة، باب: هل يشتري الرجل صدقته.\n(^٢) \"الوسيط\" ٢/ ٣٩٦.\n(^٣) زيادة من (ص).","vol":"17","page":288},{"text":"الحيوان والعروض والدراهم والدنانير وقالوا: إن هذِه أعيان لا تبقى على حالة أبد الدهر فلا يجوز (وقفها) (^١)، وأيضًا فإن الوقف يصح على وجه التأبيد، فمن أجازه فيما لا يتأبد صار كمن وقف وقفًا مؤقتًا يومًا أو شهرًا أو سنة، ولا يجوز، ولو صح الوقف فيما لا يتأبد لصح في جميع الأثمان وسائر ما يملك كالهبة والوصية، وحكاه الطحاوي في \"اختلاف العلماء\" عن زفر والحسن بن زياد أيضًا، قَالَ: وعلى هذا عامة علماء أهل الكوفة. وقال ابن القصار: الوقف المؤقت يجوز عند مالك ويجوز في جميع الأنواع مما لا يبقى غالبًا (^٢).\nوجه من أجاز وقف الحيوان والسلاح حديث عمر في الفرس الذي حمل عليها في سبيل الله.\nوقوله في حق خالد: \"إنه قد احتبس أدراعه وأعتاده في سبيل الله\" (^٣)، والأعتاد: الخيل، فأخبر أنه حبس ذَلِكَ في سبيل الله. ولفظ: حبس يقتضي أن يكون محبوسًا عن جميع المنافع إلا على الوجه الذي حبس فيه، ولو لم يصح تحبيس ذَلِكَ لم يكونوا ظالمين فيما طلبوا من ذَلِكَ، ولكان يبطله.\nفإن قلت: لا حجة في حديث عمر على جواز وقف الحيوان؛ لأن هذا الفرس الذي حمل عليه عمر في سبيل الله إنما كان هبة منه له فلذلك جاز له بيعه، ولو كان حبسًا لم يجز بيعه. ولذلك قَالَ الشافعي وابن الماجشون: لا يجوز بيع الفرس الحبس ويترك أبدًا.\n_________\n(^١) في (ص): دفعها.\n(^٢) \"مختصر اختلاف العلماء\" ٤/ ١٦١ - ١٦٢.\n(^٣) سلف برقم (١٤٦٨) كتاب الزكاة، باب: قول الله تعالى: ﴿وَفِي الرِّقَابِ﴾ موصولًا وقبله في باب: العرض في الزكاة. معلقًا.","vol":"17","page":289},{"text":"قلتُ: ربيعة ومالك أجازا بيعه إذا لم يبق فيه قوة للغزو، ويجعل ثمنه في آخر. قَالَ ابن القاسم: فإن لم يبلغ شورك به فيه، وكذلك الثياب إذا لم يبق فيها منفعة بيعت واشتري بثمنها ما ينتفع به، فإن لم يمكن تصدق في سبيل الله.\nوأما صحة الحجة بحديث عمر في الباب، فلا يخلو أن يكون هذا الفرس الذي حمل عليه عمر حبسًا أو هبة وتمليكًا، وعليهما فقد جاز للرجل بيعه ولم يأمره بفسخه حين بلوغه، ونهيه عن شرائه للتنزيه، إذ لو كان حرامًا لبينه، وقد سلف شيء من ذَلِكَ في باب: إذا حمل على فرس في سبيل الله فهو كالعمرى والصدقة في آخر أبواب المنحة والهبات.\nواختلفوا في وقف الدراهم والدنانير على من تكون زكاتها، فقال مالك في \"المدونة\": لو أن رجلًا حبس مائة دينار موقوفة يسلفها الناس ويردونها، هل ترى فيها زكاة؟ قَالَ: نعم، الزكاة فيها قائمة كل عام (^١). وخالف في ذَلِكَ ابن القاسم فقال في رجل قَالَ لرجل: هذِه المائة في ينار تتجر فيها ولك ربحها وليس عليك فيها ضمان. فليس على الذي في يده أن يزكيها ولا على الذي هي له زكاتها حَتَّى يقبضها، فيزكيها زكاة واحدة. قَالَ سحنون: أراها كالسلف وعليه ضمانها إن تلفت، بمنزلة الرجل يحبس المال على الرجل فينتقص أنه ضامن له.\nوأما قول الزهري السالف في الرجل يجعل ألف دينار في سبيل الله أنه لا يأكل من ربحها فإنما ذَلِكَ إذا كان في غنى عنها، وأما إن احتاج وافتقر فمباح له الأكل منها ويكون كأحد المساكين. قَالَ ابن حبيب:\n_________\n(^١) \"المدونة الكبرى\" ١/ ٢٨٥.","vol":"17","page":290},{"text":"وهذا مالك وجميع أصحابنا يقولون: إنه ينفق على ولد الرجل وولد ولده من حبسه إذا احتاجوا، وإن لم يكن لهم في ذَلِكَ اسمًا فإذا استغنوا فلا حق لهم. واستحسن مالك أن لا يرغبوها إذا احتاجوا، وأن يكون لهم سهم منها جار على الفقراء لئلا يدرس، وقاله ربيعة ويحيى بن سعيد (^١).\nتنبيهات:\nأحدها: قَالَ الإسماعيلي في الترجمة: وإيراده الحديث إذا كان أجل الوقف ما ذكره من أرض عمر، وأنها لا تباع إلى آخره، فكيف جاز أن يباع فرس عمر الموقوف في سبيل الله؟ وكيف لا ينهى بائعه عنه أو يمنع من بيعه؟ فلعل معناه أن عمر كان جعله صدقة يعطيها من يرى رسول الله - ﷺ -، فأعطاها رجلًا فباعها. قَالَ: وما ذكره في وقف الصامت خلاف ما ذكره في أجل الوقف؛ لأن الوقف الذي أذن فيه ما حبس أصله، ولا ينتفع بالصامت إلا بأن يخرج الصامت الموقوف\nبعينه إلى شيء غيره، فليس هذا بحبمس الأصل وإنما يقع الحبس على ما يعود البيع من فضله من ثمر أو غلة أو ما يرتفق به والعين قائمة محبوسة على أصلها لا على ما ينتفع به إلا بإفادة عينه.\nثانيها: الكراع: اسم لجميع الخيل، وأنَّث الفرس هنا بقوله: أعطاها رسول الله - ﷺ - ليحمل عليها.\nثالتها: قَالَ ابن حزم: أبطلت طائفة الحبس جملة، وهو قول شريح، وروي عن أبي حنيفة، وطائفة قالت: لا حبس إلا في سلاح أو كراع.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ١٩٨ - ٢٠٠.","vol":"17","page":291},{"text":"روي ذَلِكَ عن على وابن مسعود وابن عباس (^١)، ولم يصح عن واحد منهم، أما من أبطله جملة فإن عبد الملك بن حبيب روى عن الواقدي أنه قَالَ: ما من أحد من الصحابة إلا وقد وقف وقفًا وحبس أرضًا إلا عبد الرحمن بن عوف فإنه كان يكره الحبس (^٢).\nثم ذكر حديث شريح وابن لهيعة السالفين (^٣)، وذكر حديث شريح من طريق ابن عيينة عن عطاء بن السائب عنه ورده بالانقطاع (^٤) وقال في حديث ابن لهيعة: إنه موضوع، ولا خير في ابن لهيعة، وأخوه مثله. وبيان وضعه أن سورة النساء نزلت أو بعضها بعد أحد، وحبس الصحابة أذن فيه رسول الله - ﷺ - بعد خيبر، تواتر ذلك عنه، فلو صح خبر ابن لهيعة لكان منسوخًا (^٥).\nواحتجوا أيضًا لما رويناه من طريق ابن وهب ثنا ابن عيينة، عن عمرو بن دينار ومحمد وعبد الله ابني أبي بكر بن محمد بن عمرو بن حزم، كلهم عن أبي بكر بن محمد قَالَ: إن عبد الله بن زيد قَالَ: يا رسول الله، إن حائطي هذا صدقة -وفي لفظ: موقوفة- وهو إلى الله ورسوله فجاء أبواه فقالا: يا رسول الله، كان قوام عيشه منه. فرده رسول الله - ﷺ -. وهذا حديث منقطع؛ لأن أبا بكر لم يلق عبد الله بن زيد قط، وأيضًا فليس لأحد أن يتصدق بقوام عيشه، بل هو منسوخ إن فعله، قَالَ: ولفظ: موقوفة. انفرد بها من لا خير فيه (^٦).\n_________\n(^١) \"المحلى\" ٩/ ١٧٥.\n(^٢) \"المحلى\" ٩/ ١٧٦.\n(^٣) \"المحلى\" ٩/ ١٧٧.\n(^٤) \"المحلى\" ٩/ ١٧٧.\n(^٥) \"المحلى\" ٩/ ١٧٧ - ١٧٨.\n(^٦) \"المحلى\" ٩/ ١٧٨.","vol":"17","page":292},{"text":"قَالَ: وقالوا: لما كانت الصدقات لا تجوز إلا حين تحاز، وكان الحبس لا مالك له وجب أن يبطل.\nقَالَ: ثم تناقضوا فأجازوا تحبيس المسجد والمقبرة وإخراجهما إلى غير مالك، وأجازوا الحبس بعد الموت في أشهر أقوالهم.\nقَالَ: ومن العجائب احتجاجهم أنه - ﷺ - ساق الهدي بالحديبية وقلدها، وهذا يقتضي إيجابه لها ثم صرف هذا عما أوجبها له وجعلها للإحصار، وكذلك أبدلها عامًا ثانيًا، وما اقتضى ذَلِكَ إيجابه قط؛ لأنه لم ينص على أنه صار التطوع بذلك واجبًا بل أباح ركوب البدنة المقلدة (^١).\nوقولهم: إنه أبدله من قابل. فهذا لم يصح قط، ونقول لهم: أنتم تقولون له أن يحبس ثم يفسخ. وقستموه على الهدي المذكور، فهل له الرجوع في الهدي بعد أن يوجبه فيبيعه؟ وجائز أن يحبس على نفسه وعلى من شاء؛ لقوله - ﷺ -: \" ابدأ بنفسك فتصدق عليها\" وهو قول أبي يوسف (^٢).\n_________\n(^١) \"المحلى\" ٩/ ١٧٩.\n(^٢) \"المحلى\" ٩/ ١٧٥ - ١٨٢ بتصرف.","vol":"17","page":293},{"text":"<span data-type='title' id=toc-2003>٣٢ - باب نَفَقَةِ الْقَيِّمِ لِلْوَقْفِ</span>\n٢٧٧٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ -﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \" لَا يَقْتَسِمْ وَرَثَتِي دِينَارًا، مَا تَرَكْتُ بَعْدَ نَفَقَةِ نِسَائِي وَمَئُونَةِ عَامِلِي فَهْوَ صَدَقَةٌ\". [٣٠٩٦، ٦٧٢٩ - مسلم: ١٧٦٠ - فتح: ٥/ ٤٠٦]\n\n٢٧٧٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ -﵄ - أَنَّ عُمَرَ اشْتَرَطَ فِي وَقْفِهِ أَنْ يَأْكُلَ مَنْ وَلِيَهُ، وَيُوكِلَ صَدِيقَهُ غَيْرَ مُتَمَوِّلٍ مَالًا. [انظر: ٢٣١٣ - مسلم: ١٦٣٢ - فتح: ٥/ ٤٠٦]\nوذكر فيه حديث أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَقْتَسِمْ وَرَثَتِي دِينَارًا ولا دِرْهَمًا، مَا تَرَكتُ بَعْدَ نَفَقَةِ نِسَائِي وَمَئُونَةِ عَامِلِي فَهْوَ صَدَقَةٌ\".\nوحديث ابن عُمَرَ أَنَّ عُمَرَ اشْتَرَطَ فِي وَقْفِهِ أَنْ يَأكُلَ مَنْ وَلِيَهُ، وُيوكِلَ صَدِيقَهُ غَيْرَ مُتَمَوِّلٍ مَالًا.\nوهذا الحديث سلف (^١)، وذكره هنا عن قتيبة ثَنَا حمّاد، عن أيوب، عن نافع، عن ابن عمر به. قَالَ الإسماعيلي: الذي عندنا عن حماد بن زيد، عن أيوب، عن نافع، أن عمر ليس فيه ابن عمر ثم ساقه كذلك، وساقه بإسقاط نافع أيضًا قَالَ: ووصله يزيد بن ذريع وابن علية. ثم ساقه من حديث يزيد بن ذريع بإثباته ثَنَا أيوب، عن نافع، عن ابن عمر قال: أصاب عمر أرضًا.\nورواه أبو نعيم من حديث القواريري عن حماد: سمعت أيوب يذكر عن نافع قَالَ: أوصى عمر واشترط في وقفه. وساقه البيهقي من حديث الهيثم بن سهل التستري عن حماد بإثباته ثم قَالَ: وكذا رواه يونس بن\n_________\n(^١) سلف برقم (٢٣١٣)، كتاب الوكالة، باب: الوكالة في الوقف ..","vol":"17","page":294},{"text":"محمد عن حماد (^١). ووقع للدارقطني أنه قَالَ في حديث أيوب: لا أعلم حدث به عن حماد غير يونس (^٢). وفي البخاري حدث به عنه قتيبة، وفي الإسماعيلي: سليمان بن حرب وأبو الربيع وأحمد الموصلي والقواريري من عند أبي نعيم، والهيثم من عند البيهقي، وقال الحميدي: زعم أبو مسعود أن البخاري رواه في الوصايا عن قتيبة عن حماد، ولم أجده (^٣). قلتُ: هو موجود في سائر نسخ البخاري كما أسلفناه.\nإذا تقرر ذَلِكَ، فإنما أراد البخاري بالترجمة ليبين أن المراد بقوله: \"مؤنة عاملي\" أنه عامل أرضه التي أفاءها الله عليه من بني النضير وفدك وسهمه من خيبر، وليس عامله حافر قبره، كما تأوله بعض الفقهاء، واستشهد على ذَلِكَ البخاري بحديث عمر الذي أردفه بعده أنه شرط في وقفه أن يأكل من وليه بالمعروف، فبان بهذا أن العامل في الحبس له منه أجرة عمله وقيامه عليه، وليس ذَلِكَ بتغيير للحبس ولا نقض لشرط المحبس إذا حبس على قوم بأعيانهم لا غنى عن عامل يعمل المال.\nوفي هذا من الفقه جواز أخذ أجرة القسام من المال المقسوم، وإنما كره العلماء أجرة القسام؛ لأن على الإمام أن يرزقهم من بيت المال، فإن لم يفعل فلا غناء بالناس عن قاسم يقسم بينهم، كما لا غنى عن عاملٍ يعمل في المال، ويشبه هذا المعنى ما رواه ابن القاسم عن مالك في الإمام يذكر أن له ناحية من عمله كثيرة العشور قليلة المساكين، وناحية أخرى عكسه، فهل له أن يتكارى ببعض العشور حَتَّى يحملها\n_________\n(^١) \"السنن الكبرى\" ٦/ ١٥٩.\n(^٢) \"العلل\" ٢/ ٤٠ - ٤١، وقد رواه في \"سننه\" ٤/ ١٨٦ من هذِه الطريق.\n(^٣) \"الجمع بين الصحيحين\" ٢/ ٢٥٤.","vol":"17","page":295},{"text":"إلى الناحية الكثيرة المساكين. فكره ذَلِكَ وقال: أرى أن يتكارى عليه من الفيء أو يبيعه ويشترى هنا طعامًا. وقال ابن القاسم: لا يتكارى عليه من الفيء ولكن يبيعه ويشتري بثمنه طعامًا (^١).\nوقوله: (\"مَا تَرَكْتُ\") إلى آخره يبين فساد قول من أبطل الأوقاف والأحباس من أجل أنها كانت مملوكة قبل الوقف، وأنه لا يجوز أن يكون ملك مالك ينتقل إلى غير مالك فيقال له: إن أموال بني النضير وفدك وخيبر لم تنتقل بعد وفاة رسول الله - ﷺ - إلى أحدٍ ملكها، بل هي صدقة منه ثابتة على الأيام والليالي، تجري عنه في السبل الذي أجراها فيها منذ قبض، فكذلك حكم الصدقات المحرمة قائمة على أصولها جارية عليها فيما سبلها فيه، لا يباع أصلها ولا يوهب ولا يملك.\nتنبيهات:\nأحدها: قوله: (\"لَا يقتَسِمُ\") هو برفع الميم على الخبر، أي: ليس يقتسم. وفي رواية يحيى بن يحيى الأندلسي \"دنانير\" (^٢) وتابعه ابن كنانة، وأما سائر الرواة فيقولون: دينارًا. نبه عليه أبو عمر قَالَ: وهو الصواب؛ لأن الواحد في هذا الموضع أعم عند أهل اللغة، وكذا رواه ورقاء عن أبي الزناد. وقال ابن عيينة عن أبي الزناد: \"لا يقتسم ورثتي بعد ميراثي\"، وأراد بعامله خادمه في حوائطه، وقيمه، ووكيله، وأجيره (^٣). وأبعد من قَالَ: حافر قبره. كما سلف، وحكاه المنذري أيضًا في \"حواشيه\"،\nومما يبعده أنهم لم يكونوا يحفرون بأجرة، فكيف له - ﷺ -؟ وقيل: أراد الخليفة بعده.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٠١ - ٢٠٢.\n(^٢) \"الموطأ\" ص ٦١٤ باب: تركة النبي - ﷺ -.\n(^٣) \"التمهيد\" ١٨/ ١٧١ - ١٧٢.","vol":"17","page":296},{"text":"وقال الطبري في \"تهذيبه\": \"يقتسم ورثتي\" ليس بمعنى النهي؛ لأنه لم يترك دينارًا ولا درهمًا، فلا يجوز النهي عما لا سبيل إلى فعله، ومعنى الخبر: ليس يقتسم ورثتي. قال الخطابي: بلغني عن ابن عيينة أنه كان يقول: أمهات المؤمنين في معنى المعتدات؛ لأنهن لا يجوز لهن أن ينكحن أبدًا، فجرت لهن النفقة وتركت حجرهن لهن يسكنَّها (^١).\nثانيها: إن قلت: كيف يصح هذا الحديث في النهي عن القسمة، وحديث عائشة: لم يترك دينارًا ولا درهمًا (^٢)؟ وكيف ينهي أهله عن قسمة ما يعلم أنه لم يخلفه؟ وقد أسلفنا أن معناه الخبر لا النهي، وأجاب القاضي أبو بكر بجوابين:\nأحدهما: أنه نهاهم على غير قطع بأنه لا يخلف عينا، بل جوَّز أن يملك ذَلِكَ قبل موته، فنهاهم عن قسمته.\nثانيهما: أنه علم ذَلِكَ وقال: لا يقتسم. على الخبر برفع الميم. ليس ينقسم ذَلِكَ لأني لم أخلفهما بعدي.\nثالثها: فإن قلت: الخبر يرده آية الوصية، قاله الشيعة. وأجاب القاضي بأن الآية وإن كانت عامة فإنها توجب أن يورث رسول الله - ﷺ - ما يملكه، فدلوا على أنه كان بملك سلمناه، ولا دلالة فيها؛ لأنها ليست عندنا. وعند منكري العموم لاستغراق المالكين، وإنما تنبئ عن أقل الجمع، وما فوقه مجمل فوجب التوقف فيه، وعند كثير من القائلين بالعموم أن هذا الخطاب وسائر العموم لا يدخل فيها الشارع؛ لأن شرعه ورد بالتفرقة بينه وبين أمته، ولو ثبت العموم\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٤٨.\n(^٢) مسلم (١٦٣٥) كتاب: الوصية، باب: ترك الوصية.","vol":"17","page":297},{"text":"لوجب تخصيصه، وقد روى أبو بكر وعمر وحذيفة وعائشة أنه - ﷺ - قَالَ: \"نحن معاشر الأنبياء لا نورث ما تركنا صدقة\" (^١) وهذا الحديث في نظائر لهذِه الأحاديث كلها تنبئ عن معنى واحد، وهو أنه لا يورث، فوجب تخصيص الآية لهذِه الأخبار، ولو كانت خبر آحاد التي لا يقطع بصحتها، فكيف وقد خرجت عن هذا الحد وصارت من سبيل ما يقطع بصحته.\n_________\n(^١) سيأتي في كتاب: فرض الخمس، حديث (٣٠٩١) وما بعده.\nوحديث عائشة عن أبي بكر سيأتي برقم (٣٠٩٣) وحديث عمر سيأتي برقم (٣٠٩٤) كتاب فرض الخمس. ورواه مسلم برقم (١٧٥٨) (١٧٥٩) من حديث عائشة.\nوأما حديث حذيفة فرواه الطبراني في \"الأوسط\" ٢/ ٢٢٣ (١٨٠٦) والبيهقي في \"السنن الكبرى\" ٦/ ٣٠٢ (١٢٧٤٣).","vol":"17","page":298},{"text":"<span data-type='title' id=toc-2004>٣٣ - باب إِذَا وَقَفَ أَرْضًا أَوْ بِئْرًا وَاشْتَرَطَ لِنَفْسِهِ مِثْلَ دِلَاءِ المُسْلِمِينَ</span>\nوَأَوْقَفَ أَنَسٌ دَارًا فَكَانَ إِذَا قَدِمَهَا نَزَلَهَا. وَتَصَدَّقَ الزُّبَيْرُ بِدُورِهِ، وَقَالَ لِلْمَرْدُودَةِ مِنْ بَنَاتِهِ أَنْ تَسْكُنَ غَيْرَ مُضِرَّةٍ وَلَا مُضَرٍّ بِهَا، فَإِنِ اسْتَغْنَتْ بِزَوْجٍ فَلَيْسَ لَهَا حَقٌّ. وَجَعَلَ ابْنُ عُمَرَ نَصِيبَهُ مِنْ دَارِ عُمَرَ سُكْنَى لِذَوِي الحَاجَةِ مِنْ آلِ عَبْدِ اللهِ.\n\n٢٧٧٨ - وَقَالَ عَبْدَانُ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ أَنَّ عُثْمَانَ -﵁ - حَيْثُ حُوصِرَ أَشْرَفَ عَلَيْهِمْ وَقَالَ: أَنْشُدُكُمْ [الله] وَلَا أَنْشُدُ إِلاَّ أَصْحَابَ النَّبِيِّ - ﷺ -، أَلَسْتُمْ تَعْلَمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ حَفَرَ رُومَةَ فَلَهُ الجَنَّةُ\". فَحَفَرْتُهَا؟ أَلَسْتُمْ تَعْلَمُونَ أَنَّهُ قَالَ: \"مَنْ جَهَّزَ جَيْشَ العُسْرَةِ فَلَهُ الجَنَّةُ\". فَجَهَّزْتُهُمْ؟ قَالَ: فَصَدَّقُوهُ بِمَا قَالَ. وَقَالَ عُمَرُ في وَقْفِهِ لَا جُنَاحَ عَلَى مَنْ وَلِيَهُ أَنْ يَأْكُلَ. وَقَدْ يَلِيهِ الوَاقِفُ وَغَيْرُهُ فَهْوَ وَاسِعٌ لِكُلٍّ. [فتح: ٥/ ٤٠٦]\nوَقَالَ عَبْدَانُ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ أَنَّ عُثْمَانَ حَين حُوصِرَ أَشرَفَ عَلَيْهِمْ وَقَالَ: أَنْشُدُكُمْ وَلَا أَنْشُدُ إِلَّا أَصْحَابَ النَّبِيِّ - ﷺ -، أَلَسْتُمْ تَعْلَمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قالَ: \"مَنْ حَفَرَ رُومَةَ فَلَهُ الجَنَّةُ\". فَحَفَرْتُهَا؟ أَلَسْتُمْ تَعْلَمُونَ أَنَّهُ قَالَ: \"مَنْ جَهَّزَ جَيْشَ العُسْرَةِ فَلَهُ الجَنَّةُ\". فَجَهَّزْتُهُمْ؟ قَالَ: فَصَدَّقُوهُ بِمَا قَالَ. وَقَالَ عُمَرُ فِي وَقْفِهِ: لَا جُنَاحَ عَلَى مَنْ وَلِيَهُ أَنْ يَأْكُلَ. وَقَدْ يَلِيهِ الوَاقِفُ وَغَيْرُهُ فَهْوَ وَاسِعٌ للكُلَّ.","vol":"17","page":299},{"text":"الشرح:\nأثر أنس أخرجه البيهقي من حديث ثمامة عنه أنه وقف دارًا بالمدينة، فكان إذا حج مرَّ بالمدينة فنزل داره (^١). وصدقة الزبير أخرجها أيضًا من حديث أبي عبيد، ثَنَا أبو يوسف، عن هشام، عن أبيه أن الزبير جعل دوره صدقة إلى آخره. وقال: فلا شيء لها -بدل- فليس لها حق. قَالَ الأصمعي: المردودة: المطلقة (^٢).\nوحديث عثمان تقدم في: الشرب (^٣).\nوأسلفنا عن ابن المنير أنه قَالَ: ليس في حديث عثمان المذكور عنده مثل دلاء المسلمين. وبينا هناك أن في بعض طرقه ما بوب له. قَالَ: وليس في الباب بجملته ما يوافق الترجمة إلا وقف أنس خاصة، ووقف عمر بالطريقة المتقدمة من دخول المخاطب في خطابه. قَالَ: وقد ظهر لي مقصود البخاري من بقية حديث الباب، فيطابق الترجمة، ووجهها أن الزبير يكون قصد من تلزمه نفقته من بناته كالتي لم تزوج لصغر مثلًا والتي تزوجت ثم طلقت قبل الدخول؛ لأن تناول هاتين أو إحداهما من الوقف إنما يحمل عنه الإنفاق الواجب، فقد دخل في الوقف الذي وقفه بهذا الاعتبار. قَالَ: ووجه مطابقة الترجمة من قوله: وجعل ابن عمر نصيبه من دار عمر سكنى لذوي الحاجة من آل عبد الله، فيقال: كيف يدخل ابن عمر في وقفه؟ فنقول: نعم يدخل، فإن الآل يطلق على الرجل نفسه، كان الحسن بن أبي الحسن يقول في الصلاة على رسول الله - ﷺ -: اللَّهُمَّ صل على آل محمد. وقال\n_________\n(^١) \"السنن الكبرى\" ٦/ ١٦١ (١١٩٠١).\n(^٢) \"السنن الكبرى\" ٦/ ١٦٦ - ١٦٧ (١١٩٣٠).\n(^٣) سلف معلقًا قبل حديث (٢٣٥١) باب: في الشرب ومن رأى صدقة الماء …","vol":"17","page":300},{"text":"- ﷺ -: \"اللَّهُمَّ صل على آل أبي أوفى\" (^١) وقال تعالى: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ (^٢).\nفائدة:\nأبو عبد الرحمن الراوي عن عثمان هو: عبد الله بن حبيب بن ربيعة السلمي، لأبيه صحبة.\nإذا تقرر ذَلِكَ فالكلام على ما في الباب من أوجه:\nأحدها:\nلا خلاف بين العلماء -كما قاله ابن بطال- أن من شرط لنفسه ولورثته نصيبًا في وقفه أن ذَلِكَ جائز، وقد سلف هذا المعنى في باب: هل ينتفع الواقف بوقفه. قَالَ: وأما حديث بئر رومة فإنه وقع هنا أن عثمان قَالَ: ألستم تعلمون إلى آخره، من رواية شعبة كما أسلفناه، وهو وهم ممن دون شعبة، والمعروف في الأخبار أن عثمان اشتراها لا أنه حفرها، ثم عزاه إلى رواية الترمذي من حديث زيد بن أبي أنيسة، عن أبي إسحاق عن أبي عبد الرحمن (^٣)، ورواه معمر بن سليمان، عن أبي نضرة، عن أبي سعيد -مولى بني أسد- عن عثمان قَالَ: ألستم تعلمون أني اشتريت. رواه عباس الدوري، عن يحيى بن أبي الحجاج المنقري، عن أبي مسعود الجريري، عن ثمامة بن حزن القشيري قال: شهدت الدار حين أشرف عليهم عثمان فقال: ألستم تعلمون أنه قدم المدينة؟ فذكره، وفيه: \"من يشتري بئر رومة ويجعل\n_________\n(^١) سلف برقم (١٤٩٧) كتاب: الزكاة، باب: صلاة الإمام ودعائه.\n(^٢) \"المتواري\" ص ٣٢٣ - ٣٢٤.\n(^٣) الترمذي (٣٦٩٩).","vol":"17","page":301},{"text":"دلوه فيها كدلاء المسلمين، وله بها مشرب في الجنة؟ \" فاشتراها عثمان (^١)، هذا الذي نقله أهل الأخبار والسير، ولا يوجد أن عثمان حفرها إلا في حديث شعبة، فالله أعلم ممن جاء الوهم. وذكر ابن الكلبي: أنه كان يشتري منها قربة بدرهم قبل أن يشتريها عثمان (^٢).\nثانيها:\nقَالَ الداودي: أثر أنس صحيح؛ لأنه أنابها عن يده واشترط النزول، ولا يحمل أنه عاد في بعض عطيته من غير شرط اشترطه؛ لأنه يكون كالكلب يعود في قيئه، وتعقبه ابن التين فقال: الاشتراط ظاهر البخاري خلافه، ولعله رآه مفسرًا، وأما من حبس شيئًا ورجع إلى يده فكان يليه ويصرف غلاته فلا يبطل إذا أخرجه من يده سنة، قاله ابن القاسم قياسًا على إقامة البكر عند العنين. وكان الأبهري يقول: القياس أن لا يصح ولو طالت المدة (^٣). فأما من حبس ماله عليه وكان بيده وهو يقسم غلاته ففي \"المدونة\": يبطل ويعود ميراثًا (^٤). وقال مالك والمغيرة وابن سلمة في \"المبسوط\": هي ماضية، وإن كانت الأصول في يد غيره وهو يقسم غلتها. بطلت عند ابن القاسم وأشهب، وقيل: تصح.\nوأما السلاح والخيل إذا حبسها تدفع إلى من يغزو بها ثم يعيدها إليه، فكذلك جوز إذا كان لا ينتفع بها إذا رجعت إليه، وإن كان ينتفع بها حين رجعت إليه بطلت إن مات وهي في يديه، وإن مات وهي خارجة نفذت، وهذا أشبه بفعل أنس إن كان اشترط. قال: وعليه يدل\n_________\n(^١) الترمذي (٣٧٠٣)، ورواه أيضًا النسائي ٦/ ٢٣٥ - ٢٣٦.\n(^٢) \"شرح ابن بطال\" ٨/ ٢٠٣ - ٢٠٤.\n(^٣) \"المعونة\" ٢/ ٤٩١.\n(^٤) \"المدونة\" ٤/ ٣٤٧.","vol":"17","page":302},{"text":"تبويب البخاري، وإن كان لم يشترط فلعله نزل بها بعد مدة سنة على ما تقدم.\nثالثها:\nما ذكره عن الزبير: مشهور قول مالك أنه إن نزل مثل هذا أمضى، وفي \"العتبية\" عنه وكتاب ابن شعبان: إن أخرج البنات إن تزوجن بطل وقفه، وعليه عمل القضاة، والنقض أحب، قاله في \"الزاهي\".\nوإذا قَالَ: لا حق لها ما دامت عند زوج.\nففي كتاب أبي محمد: إذا تزوجت ووقف لها نصيبها فإذا تأيمت أخذته، وعارضه بعضهم، وقال: يفسر الأخذ وهي تحت زوج.\nوإن قَالَ: من تزوج لا حق لها. قَالَ محمد: إذا تأيمت يرجع إليها. وقال بعضهم: كان ينبغي أن ينقطع حقها بالتزويج.\nرابعها:\nقول عثمان ﵁: (أنشدكم). أي: أسألكم.\nوقوله: (من جهز) يقال: جهزت الجيش. إذا هيأت جهاز سفره. قَالَ الداودي: واستدلال البخاري من قول عمر.\nوقوله: (وقد يليه الواقف وغيره) غلط؛ لأن عمر جعل الولاية إلى غيره وهو يحدث أنه نهاه أن يشتري صدقته، ولو كان عمر شرط أن يأكل منه وأزاله عن يده لكان محتملًا أن ينال منه ويطعم إذا كان ذَلِكَ أيسر وقفه، وإن كان أكثره لم يجز؛ لأنه لا يعرف ما أنفذ مما أبقى على ملكه، وحكم الأقل يتبع الأكثر.","vol":"17","page":303},{"text":"<span data-type='title' id=toc-2005>٣٤ - باب إِذَا قَالَ الوَاقِفُ: لَا نَطْلُبُ ثَمَنَهُ إِلاَّ إِلَى اللهِ. فَهْوَ جَائِزٌ</span>\n٢٧٧٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ -﵁: قَالَ النَّبِيُّ - ﷺ -: \"يَا بَنِي النَّجَّارِ، ثَامِنُونِي بِحَائِطِكُمْ\". قَالُوا: لَا نَطْلُبُ ثَمَنَهُ إِلاَّ إِلَى اللهِ. [انظر: ٢٣٤ - مسلم: ٥٢٤ - فتح: ٥/ ٤٠٩]\nتقدم قريبًا بحديثه (^١).\nوإنما قال لهم رسول الله: \"ثَامِنُونِي\" أي: اطلبوا ثمن حائطكم مني ليبتاعه لمكان المسجد، فقالوا له: لا نبتغي الثمن فيه إلا من الله. فكان ذَلِكَ تسليمًا منهم للحائط وإخراجًا له من ملكهم لله لا يجوز رجوعهم فيه، وأجاز ذَلِكَ، وكان من فعلهم بمنزلة ما لو اشتراه ووقفه لمكان المسجد.\nفإن قلت: قولهم: (لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى الله). ليسَ من الألفاظ الموجبة للتحبيس والوقف عند الفقهاء، وإنما يوجب التحبيس عندهم قوله: هو حبس صدقة، أو: حبس مؤبد، أو: حبس. فقط عند مالك على ما سلف. قلتُ: لما اقترن ذَلِكَ مما علموه من ابتياعه منهم لمكان المسجد قام ذَلِكَ مقام قولهم: هو حبس لله. ولا خلاف أنه لو قَالَ رجل: جعلت داري هذِه مسجدًا. أنها وقف غير ملك.\nوقولهم: (لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى الله). كما تقول: طلبت إلى الله، ومن الله. بمعنى واحد.\n_________\n(^١) سلف برقم (٢٧٧٤) باب: وقف الأرض للمسجد.","vol":"17","page":304},{"text":"<span data-type='title' id=toc-2006>٣٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ﴾ إلى قوله: ﴿وَاللهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ﴾ [المائدة: ١٠٦ - ١٠٨]\n٢٧٨٠ </span>- وَقَالَ لِي عَلِيُّ بْنُ عَبْدِ اللهِ: حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا ابْنُ أَبِي زَائِدَةَ، عَنْ مُحَمَّدِ بْنِ أَبِي القَاسِمِ، عَنْ عَبْدِ المَلِكِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ -﵄قَالَ: خَرَجَ رَجُلٌ مِنْ بَنِي سَهْمٍ مَعَ تَمِيمٍ الدَّارِيِّ وَعَدِيِّ بْنِ بَدَّاءٍ فَمَاتَ السَّهْمِيُّ بِأَرْضٍ لَيْسَ بِهَا مُسْلِمٌ، فَلَمَّا قَدِمَا بِتَرِكَتِهِ فَقَدُوا جَامًا مِنْ فِضَّةٍ مُخَوَّصًا مِنْ ذَهَبٍ، فَأَحْلَفَهُمَا رَسُولُ اللهِ - ﷺ -، ثُمَّ وُجِدَ الجَامُ بِمَكَّةَ فَقَالُوا: ابْتَعْنَاهُ مِنْ تَمِيمٍ وَعَدِيٍّ. فَقَامَ رَجُلَانِ مِنْ أَوْلِيَائِهِ، فَحَلَفَا: لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا، وَإِنَّ الْجَامَ لِصَاحِبِهِمْ. وَفِيهِمْ نَزَلَتْ هَذِهِ الآيَةُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ﴾ [المائدة:١٠٦].\nوَقَالَ لِي عَلِيُّ بْنُ عَبْدِ اللهِ: حدثَنَا يَحْييَ بْنُ آدَمَ، حدثنا ابن أَبِي زَائِدَةَ، عَنْ مُحَمَّدِ بْنِ أَبِي القَاسِمِ، عَنْ عَبْدِ المَلِكِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ قَالَ: خَرَجَ رَجُلٌ مِنْ بَنِي سَهْمِ مَعَ تَمِيمٍ الدَّارِيِّ (^١) وَعَدِيِّ بْنِ بَدَّاءٍ، فَمَاتَ السَّهْمِيُّ بِأَرْضٍ لَيْسَ بِهَا مُسْلِمٌ، فَلَمَّا قَدِمَا بِتَرِكَتِهِ فَقَدُوا جَامًا مِنْ فِضَّةٍ مُخَوَّصًا بذَهَبٍ، فَأَحْلَفَهُمَا رَسُولُ اللهِ - ﷺ -، ثُمَّ وُجِدَ الجَامُ بِمَكَّةَ فَقَالُوا: ابْتَعْنَاهُ مِنْ تَمِيمِ وَعَدِيٍّ. فَقَامَ رَجُلَانِ مِنْ أَوْليَائِهِ، فَحَلَفَا: لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا، وَإِنَّ\n_________\n(^١) ورد بهامش الأصل: قال الذهبي في \"تجريده\" تميم بن أوس بن خارجة بن سويد، ويقال: سواد، أبو رقية الداري، فأما تميم الداري المذكور في قصة الجام، فذاك نصراني من أهل دارين قاله مقاتل بن حبان، وق الذي ترجمة عدي، والصحيح أن عديًا نصراني لم يبلغنا إسلامه.","vol":"17","page":305},{"text":"الجَامَ لِصَاحِبِهِمْ. وَفِيهِمْ نَزَلَتْ هذِه الآيَةُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ﴾ [المائدة: ١٠٦].\nالشرح:\nعلي بن عبد الله هذا هو: ابن المديني، ولعله أخذه عنه مذاكرة أو عرضًا. ويجوز أن يكون علقه؛ لأن محمد بن أبي القاسم (د. ت) ليس على شرطه، فإن عمر بن بجير ذكر عنه أنه قَالَ: لا أعرفه كما أشتهي.\nقيل له: فرواه غيره؟ قَالَ: لا، وكان ابن المديني يستحسن هذا الحديث، حديث محمد بن أبي القاسم قَالَ: وقد روى عنه أبو أسامة إلا أنه غير مشهور (^١).\nقلتُ: وأخرجه أبو داود في: القضاء عن الحسن بن علي (^٢)، والترمذي في: التفسير عن سُفيان بن وكيع كلاهما عن يحيى بن آدم، عن يحيى بن زكريا ابن أبي زائدة به، قَالَ الترمذي: حديث حسن غريب (^٣).\nومحمد بن أبي القاسم: الطويل. وقيل فيه: الأسدي، قَالَ فيه ابن المديني: لا أعرفه، ونقل الحميدي عن ابن المدينى أنه قَالَ فيه: حديث غريب لا نعرفه إلا بهذا الإسناد.\nوقال ابن طاهر: ليس لمحمد ولا لعبد الملك في \"صحيح البخاري\" غير هذا الحديث الواحد (^٤).\nورواه الواحدي من حديث الحارث بن شريح، عن يحيى بن زكريا به.\n_________\n(^١) \"تهذيب الكمال\" ٢٦/ ٣٠٥ (٥٥٥٢).\n(^٢) \"سنن أبي داود\" (٣٦٠٦).\n(^٣) \"سنن الترمذي\" (٣٠٦٠).\n(^٤) انظر ترجمته في \"الجرح والتعديل\" ٨/ ٦٦ (٢٩٨) و\"الجمع\" لابن القيرواني ٢/ ٤٦٤، \"تهذيب الكمال\" ٢٦/ ٣٠٥ (٥٥٥٢) \"تاريخ الإسلام\" ٦/ ١٢٧.","vol":"17","page":306},{"text":"وفيه: فأوصى لهما بتركته فدفعاها إلى أهله، وكتما جامًّا. وفيه: فأحلفهما ما كتما، ولا اطلعا وخلا سبيلهما (^١).\nوفي الترمذي من حديث ابن إسحاق، عن أبي النضر، عن باذان مولى أم هانئ، عن ابن عباس عن تميم في هذِه الآية: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ﴾ [المائدة: ١٠٦] قَالَ: (برئ منها) (^٢) الناس غيري وغير عدي وكانا نصرانيين يختلفان إلى الشام، وقدم عليهما مولى لبني هاشم يقال له: بديل بن أبي مريم بتجارة ومعه جامّ من فضة يريد به الملك وهو عُظم تجارته، وفيه: فلما مات أخذنا الجامّ فبعناه بألف درهم. قَالَ تميم: فلما أسلمت بعد قدوم رسول الله - ﷺ - المدينة تأثمت من ذَلِكَ، فأتيت أهله وأخبرتهم الخبر وأديت لهم خمسمائة درهم فأمرهم أن يستحلفوه مما يعظم به على أهل دينه فحلف، فنزلت فقام عمرو بن العاص ورجل آخر فحلفا، فنزعت الخمسمائة من عدي.\nقَالَ الترمذي: حديث غريب وليس إسناده بصحيح، وأبو النضر هو عندي: محمد بن السائب الكلبي، وقد تركه أهل الحديث، وقال محمد: محمد بن السائب يكنى أبا النضر ولا يعرف لسالم بن أبي النضر المدني رواية عن أبي صالح مولى أم هانئ (^٣).\nوفي \"تفسير مقاتل\": خرج بديل ابن أبي مارية -وفي كتاب النحاس: (بريل) (^٤)، وقال ابن ماكولا: بالزاي (^٥). وفي \"الصحابة\"\n_________\n(^١) \"أسباب نزول القرآن\" ص ٢١٥ (٤٢١).\n(^٢) في الأصل (بدئ بها) والمثبت من \"سنن الترمذي\".\n(^٣) \"سنن الترمذي\" (٣٠٥٩).\n(^٤) ورد بهامش الأصل: وكذا في أجل الشيخ: بريد.\n(^٥) \"الإكمال\" لابن ماكولا ١/ ٢٦٤.","vol":"17","page":307},{"text":"للذهبي: بديل بن سارية كذا قَالَ ابن منده، وأبو نعيم: وإنما هو بزيل مولى العاصي بن وائل- مسافرًا في البحر إلى النجاشي، فمات بديل في السفينة وكان كتب وصية وجعلها في متاعه ثم دفعه إلى تميم وصاحبه عدي فأخذا منه ما أعجبهما وكان فيما أخذا إناء من فضة فيه ثلاثمائة مثقال منقوش مموَّه بالذهب، فلما ردَّا بقية المتاع إلى ورثته نظروا في الوصية ففقدوا بعض متاعه فكلموا تميمًا وعديا فقالا: ما لنا به علم. وفيه: فقام عمرو بن العاصي والمطلب ابن أبي وداعة السهميان فحلفا فاعترف تميم بالخيانة، فقال له - ﷺ -: \"ويحك يا تميم، أسلم يتجاوز الله عنك ما كان في شركك\" فأسلم وحسن إسلامه ومات عدي بن بداء نصرانيًّا.\nوفي \"تفسير الثعلبي\": كان بُديل ابن أبي ماوية وقيل: ابن أبي مارية وقيل: ابن أبي مريم مولى عمرو بن العاصي وكان بديل مسلما ومات بالشام.\nوروى ابن بطال عن ابن جريج، عن عكرمة في هذِه الآية قَالَ: كان تميم الداري وأخوه نصرانيين وهما من لخم وكان متجرهما إلى مكة، فلما هاجر رسول الله - ﷺ - إلى المدينة حولا متجرهما إلى المدينة فقدم ابن أبي مارية مولى عمرو بن العاصي المدينة وهو يريد الشام تاجرا فخرجوا جميعًا حَتَّى إذا كانوا ببعض الطريق مرض ابن أبي مارية، فكتب وصيته بيده ثم دسها في متاعه وأوصى إليهما، فلما مات فتحا متاعه (فوجدا) (^١) فيه أشياء فأخذاها فلما قدمَا على أهله الحديث.\nفنزلت هذِه الآية إلى قوله: ﴿إِنَّا إِذًا لَمِنَ الْآثِمِينَ﴾ [المائدة: ١٠٦] فاستحلفهما فحلف ثم ظهر على إناء من فضة منقوش بذهب معهمَا\n_________\n(^١) في الأصل \"فوجدوا\" ولعل الصواب المثبت.","vol":"17","page":308},{"text":"فقالوا: هذا من متاعه فقالا: اشتريناه منه فارتفعوا إلى رسول الله - ﷺ - فنزلت: ﴿فَإِنْ عُثِرَ﴾ إلى قوله: ﴿مَقَامَهُمَا﴾ من أولياء الميت فأمر رسول الله - ﷺ - رجلين من أهل الميت فكان يقول: صدق الله ورسوله وبلغ، إني لأنا أخذت الإناء. والجام: إناء يشوب به (^١). كما سيأتي.\nإذا تقرر ذَلِكَ فقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ﴾ هي: الشهادة بالحقوق عند الحكام، أو شهادة الحضور للوصية وإليه الإشارة بقوله: ﴿وَلَا نَكْتُمُ شَهَادَةَ اللهِ﴾ أي أمانته، أو أيمان، عبَّر عنها بلفظ الشهادة كاللعان أقوال\nوقوله: (﴿حِينَ الْوَصِيَّةِ﴾) أي: شهادة هذا الحال شهادة اثنين ويحتمل ليكن أن يشهد اثنان.\nوقوله تعالى: (﴿اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ﴾) قَالَ ابن عباس: تجوز شهادة أهل الكفر على المسلمين في الوصية في السفر، وأخذ في ذَلِكَ بالحديث الشعبيُّ وابنُ المسيب وجماعة التابعين، ورأوا الآية محكمة غير منسوخة (^٢).\nوقالت طائفة: إنها منسوخة بقوله: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ وهو قول زيد بن أسلم ومالك والكوفيين والشافعي واحتجوا بقوله تعالى: ﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ وأهل الكتاب ليسوا بعدول، ولا ممن ترضى شهادتهم.\nقَالَ ابن زيد: لم يكن الإسلام إلا بالمدينة فجازت شهادة أهل الكتاب، واليوم طبق الإسلام الأرض.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٠٦ - ٢٠٧.\n(^٢) \"تفسير الطبري\" ٥/ ١٠٤.","vol":"17","page":309},{"text":"وقوله: ﴿مِنْكُمْ﴾ أيها المسلمون، وقال عكرمة وعبيدة من حي الموصي (^١) ﴿أَوْ آخَرَانِ مِنْ غَيْرِكُمْ﴾ من قبلتكم (^٢).\nوقيل: من غير ملتكم من أهل الكتاب قاله سعيد بن المسيب وابن جبير والنخعي ومجاهد وعبيدة ويحيى بن يعمر، وأبو مجلز (^٣) وحكاه ابن التين عن أحمد، قالوا: فإن لم يجد مسلمين فليشهد كافرين إذا كان في سفر و﴿أَوْ﴾ هنا للتخيير.\nوهل هو في المسلم والكتابي أو الكتابي مرتب على المسلم قاله ابن عباس: ﴿تَحْبِسُونَهُمَا﴾ توقفونهما للأيمان خطاب للورثة ﴿فَأَصَابَتْكُمْ مُصِيبَةُ﴾ أي: وقد أصبتم إليها ﴿الصَّلَاةَ﴾ العصر، أو الظهر والعصر أو صلاة أهل دينهما من أهل الذمة قَالَه ابن عباس (^٤)، فدعا رسول الله - ﷺ - تميما وعديا فاستحلفهما عند المنبر إن ارتبتم في الوصيتين بالخيانة أحلفهما الورثة، أو بعدالة الشاهدين أحلفهما الحاكم لتزول الريبة، وهذا في السفر فقط ثمنًا رشوة (^٥) أو لا يعتاض عليه بحقير ولو كان ذا قربى أي: وإن عثر اطلع على أنهما كذبا وخانا عبر عنهما بالإثم لحدوثه عنهما استحقا الشاهدان أو الوصيان فآخران من الورثة يقومان مقامها في اليمين.\n_________\n(^١) \"تفسير الطبري\" ٥/ ١٠٢.\n(^٢) ذكره القرطبي ٦/ ٣٢١.\n(^٣) \"تفسير الطبري\" ٤/ ١٠٤ - ١٠٦ (١٢٨٩٩) (١٢٩٠٠) (١٢٩٠٣) عن سعيد بن المسيب، (١٢٩٠٤) (١٢٩٠٨) عن سعيد بن جبير، (١٢٩٠٦ - ١٢٩٠٨) عن النخعي، (١٢٩١٢) عن يحيى بن يعمر، (١٢٩١٨) (١٢٩١٩) (١٢٩٢٠) (١٢٩٢٢) (١٢٩٢٣) (١٢٩٢٤) عن عبيدة، (١٢٩٢٦) (١٢٩٢٧) عن مجاهد، (١٢٩٠٥) عن أبي مجلز.\n(^٤) \"تفسير الطبري\" ٥/ ١١١ (١٢٩٥٨).\n(^٥) ورد فوق الكلمة كلمة: جميعًا. =","vol":"17","page":310},{"text":"قَالَ الزجاج: وهذا موضع مشكل الإعراب والمعنى وفيه أقوال منها: إن (على) بمعنى: في كما قامت في مقام على في قوله: ﴿فِي جُذُوعِ النَّخْلِ﴾ فالمعنى: استحق فيهم الأوليان وقيل بمعنى منهم مثل: ﴿إِذَا اكْتَالُوا عَلَى النَّاسِ﴾ أي: منهم قَالَ: والمختار عندي أن المعنى: ليقم الأولى بالميت فالأولى. والأوليان بدل من الألف في يقومان فالمعنى: من الذين استحق عليهم الإيصاء، وأنكر ابن عباس هذِه القراءة، وقرأ \"الأَوَّلين\". وقال: أرأيت إن كان الأوليان صغيرين (^١).\nوحكى الماوردي قولين في المراد بالأوليان: الأوليان بالميت من الورثة، أو بالشهادة من المسلمين (^٢).\nوقوله: (﴿ذَلِكَ أَدْنَى﴾) أي أقرب ولما ذكر الطحاوي حديث أبي داود أن رجلًا من المسلمين توفي بدقوقاء ولم يجد أحدًا من المسلمين يشهده على وصيته، فأشهد رجلين من أهل الكتاب نصرانيين فقدما الكوفة على أبي موسى فقال أبو موسى: هذا أمر لم يكن بعد الذي كان في عهد رسول الله - ﷺ -، فأحلفهما بعد العصر ما خانا ولاكذبا ولا بدَّلا، وأمضى شهادتهما (^٣) قَالَ: هذا يدل على أن الآية محكمة عند أبي موسى وابن عباس، ولا أعلم لهما مخالفًا من الصحابة في ذَلِكَ، وعلى ذَلِكَ أكثر التابعين. ونقل النحاس عن النعمان أنه أجاز شهادة الكفار بعضهم على بعض، وأن الزهري والحسن قالا: إن الآية كلها في المسلمين، وذهب غيرهما إلى الشهادة هنا بمعنى الحضور، وقد أسلفناه.\n_________\n= قلت: وهي تدل على أن الكلمة لها ثلاثة وجوه رشوة، ورَشوة ورُشوة.\n(^١) \"معاني القرآن\" للزجاج ٢/ ٢٣٩، وانظر \"معاني القرآن\" للنحاس ٢/ ٣٨٠ - ٣٨١.\n(^٢) \"النكت والعيون\" ٢/ ٧٧.\n(^٣) \"سنن أبى داود\" (٣٦٠٥)، وسكت عنه المنذري في \"المختصر\" ٥/ ٢٢٠.","vol":"17","page":311},{"text":"قَالَ: وتكلموا في معنى استحلاف الشاهدين هنا فمنهم من قَالَ: لأنهما ادعيا وصية من الميت، وهو قول يحيى بن يعمر قَالَ: وهذا لا يعرف في حكم الإسلام أن يدعي رجل وصيته فيحلف ويأخذها، ومنهم من قَالَ: يحلفان إذا شهدا أن الميت أوصى بما لا يجوز أو بماله كله، وهذا أيضًا لا يعرف في الأحكام، ومنهم من قَالَ: يحلفان إذا اتهما ثم ينقل اليمين عنهما إذا اطلع على الخيانة.\nوزعم ابن زيد: أن ذَلِكَ كان في أول الإسلام كان الناس يتوارثون بالوصية ثم نسخت الوصية وقررت الفرائض، وقد سلف.\nوقال الخطابي: ذهبت عائشة إلى أن هذِه الآية ثابتة غير منسوخة، وروي ذَلِكَ عن الحسن والنخعي وهو قول الأوزاعي (^١) قَالَ: وكان تميم وعدي وصيين لا شاهدين والشهود لا يحلفون، وإنما عبر بالشهادة عن الأمانة التي تحملاها في قبول الوصية.\nتنبيهات:\nأحدها: انتزع ابن شريح من هذِه الآية الشاهد واليمين فيما حكاه ابن التين عنه، قَالَ عنه: ومعنى ﴿عُثِرَ﴾ بين ﴿عَلَى أَنَّهُمَا﴾ يعني: الوصيين ﴿فَآخَرَانِ﴾ يريدوا وارثي الميت، ثم قَالَ: وقوله: ﴿فَإِنْ عُثِرَ عَلَى أَنَّهُمَا﴾ لا يخلو من أربعة أوجه: إما أن يُقرَّا، أو يشهدا أو يشهد عليهما شاهدان، أو شاهد وامرأتان، أو شاهد واحد قَالَ: وأجمعنا أن الإقرار بعد الإنكار لا يوجب يمينًا على الطالبين وكذلك مع الشاهدين، والشاهد والمرأتين فلم يبق إلا شاهد واحد وكذلك استحلف الطالبان ورويت القصة بنحو ذلك.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٥١ - ١٣٥٢.","vol":"17","page":312},{"text":"ثانيها: قوله (مخوص بالذهب) قَالَ ابن الجوزي: صيغت فيه صفائح مثل الخوص من الذهب. وقال ابن بطال: نقش فيه صفة الخوص، وطلي بالذهب. والخوص: ورق النخل والمقل (^١). وقال ابن التين: والجام الإناء المخوص المقلت، وأغرب بعضهم فرواه بضاد معجمة حكاه المنذري والمشهور بمهملة وخاء معجمة.\nثالثها: الحالفان قيل: هما عبد الله بن عمرو بن العاصي والمطلب، وقد أسلفنا من طريق الترمذي أن أحدهما عمرو بن العاصي ومن طريق غيره: عمرو بن العاصي والمطلب ابن أبي وداعة. والسهمي في رواية البخاري هو: بديل ابن أبي مريم كذا قاله ابن التين وقد قدمنا فيه أقوالًا أخر.\nرابعها: ما قدمناه عن ابن عباس من قبول شهادة الكفار على المسلمين في الوصية في السفر أخذًا من هذا الحديث هو ما ذكره ابن بطال، وأما ابن المنير فرده عليه بأن الشهادة كانت عبارة عن اليمين.\nقَالَ: ولا خلاف أن يمينه مقبولة إذا ادعى عليه فأنكر، ولا بينة، ولعل تميمًا اعترف أن الجام كان ملكه من الميت بشراء أو غيره، فكان ولي الكافر مدعي عليه فحلف واستحق وفي بعض الحديث التصريح بهذا، ولو لم يكن لكان الاحتمال كافيًا في إسقاط (الاستبدال) (^٢) لأنها واقعة عين (^٣).\nقلتُ: سلف ذكر بديل ابن مارية في الصحابة.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٠٧.\n(^٢) في \"المتواري\": الاستدلال، والمثبت كما في الأصل.\n(^٣) \"المتواري\" ص ٣٢٥.","vol":"17","page":313},{"text":"<span data-type='title' id=toc-2007>٣٦ - باب قَضَاءِ الوَصِيِّ دُيُونَ المَيِّتِ بِغَيْرِ مَحْضَرٍ مِنَ الوَرَثَةِ</span>\n٢٧٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، أَوِ الْفَضْلُ بْنُ يَعْقُوبَ عَنْهُ، حَدَّثَنَا شَيْبَانُ أَبُو مُعَاوِيَةَ عَنْ فِرَاسٍ قَالَ: قَالَ الشَّعْبِيُّ: حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ -﵄ - أَنَّ أَبَاهُ اسْتُشْهِدَ يَوْمَ أُحُدٍ، وَتَرَكَ سِتَّ بَنَاتٍ، وَتَرَكَ عَلَيْهِ دَيْنًا، فَلَمَّا حَضَرَ جِدَادُ النَّخْلِ أَتَيْتُ رَسُولَ اللهِ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ قَدْ عَلِمْتَ أَنَّ وَالِدِي اسْتُشْهِدَ يَوْمَ أُحُدٍ وَتَرَكَ عَلَيْهِ دَيْنًا كَثِيرًا، وَإِنِّي أُحِبُّ أَنْ يَرَاكَ الْغُرَمَاءُ قَالَ: \"اذْهَبْ فَبَيْدِرْ كُلَّ تَمْرٍ عَلَى نَاحِيَتِهِ\". فَفَعَلْتُ ثُمَّ دَعَوْتُهُ، فَلَمَّا نَظَرُوا إِلَيْهِ أُغْرُوا بِي تِلْكَ السَّاعَةَ، فَلَمَّا رَأَى مَا يَصْنَعُونَ أَطَافَ حَوْلَ أَعْظَمِهَا بَيْدَرًا ثَلَاثَ مَرَّاتٍ، ثُمَّ جَلَسَ عَلَيْهِ ثُمَّ قَالَ: \"ادْعُ أَصْحَابَكَ\". فَمَا زَالَ يَكِيلُ لَهُمْ حَتَّى أَدَّى الله أَمَانَةَ وَالِدِي، وَأَنَا وَاللهِ رَاضٍ أَنْ يُؤَدِّيَ الله أَمَانَةَ وَالِدِي، وَلَا أَرْجِعَ إِلَى أَخَوَاتِي بِتَمْرَةٍ، فَسَلِمَ وَاللهِ البَيَادِرُ كُلُّهَا، حَتَّى أَنِّي أَنْظُرُ إِلَى البَيْدَرِ الذِي عَلَيْهِ رَسُولُ اللهِ - ﷺ - كَأَنَّهُ لَمْ يَنْقُصْ تَمْرَةً وَاحِدَةً. [قَالَ أبُو عبْدِ اللهِ: أْغرُوا بي: هَيجُوا بِي ﴿فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ﴾ [المائدة: ١٤]. [انظر: ٢١٢٧ - فتح: ٥/ ٤١٣]\nثم ساق حديث جابر في قضاء دين والده، وقد سلف غير مرة (^١).\nومعنى (فلما نظروا إليه أغروا بي تلك الساعة) أي: ألحوا عليه، والبيدر الأندر يقال للواحد وللجميع قاله الداودي قَالَ: ويقال له: الجرين والعوج قَالَ: وكذلك كل ما يجمع فيه للزرع وغيره، ولا خلاف\n_________\n(^١) سلف برقم (٢١٢٧) كتاب البيوع، باب الكيل على البائع والمعطي، وبرقم (٢٣٩٥) كتاب الاستقراض، باب إذا قضى دون حقه أو حلله فهو جائز، وبرقم (٢٤٠٥) باب إذا أقرضه إلى أجل مسمى ..، وبرقم (٢٦٠١) كتاب الهبة، باب إذا وهب دينًا على رجل وبرقم (٢٧٠٩) كتاب الصلح، باب الصلح بين الغرماء ..","vol":"17","page":314},{"text":"بين العلماء أن الوصي يجوز له أن يقضي ديون الميت بغير محضر الورثة على حديث جابر؛ لأنه لم يحضر جميع ورثة أبيه عند اقتضاء الغرماء ديونهم، وإنما اختلفوا في مقاسمة الوصي الموصى له على الورثة فروى ابن القاسم عن مالك أنه قال: تجوز الوصي على الصغار ولا يجوز على الكبير الغائب (^١) وهو قول أبي حنيفة (^٢).\nقَالَ مالك: لا يقاسم على الكبير الغائب إلا السلطان، قَالَ أبو حنيفة: ومقاسمة الورثة الوصي على الموصى له باطل؛ فإن ضاع نصيب الموصى له عند الوصي رجع به على الورثة وأجازها أبو يوسف وقال: القسمة جائزة على الغيب ولا رجوع لهم على الحضور، وإن ضاع ما أخذ الوصي. وقال الطحاوي: القياس أن لا يقسم على الكبار ولا على الموصى له؛ لأنه لا ولاية له عليهم وليس يوصي للموصى له (^٣).\n_________\n(^١) \"المدونة\" ٤/ ٣١٧.\n(^٢) \"العناية شرح الهداية\" ١٠/ ٥٠٥ - ٥٠٦.\n(^٣) \"شرح ابن بطال\" ٨/ ٢٠٨.","vol":"17","page":315},{"text":"٥٦\nكتاب الجهاد والسِّيَر","vol":"17","page":317},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\nرب يسر وأعن\n\n<span data-type='title' id=toc-2008>٥٦ - كتَابُ الجِهاَد والسِّيَر</span>\nالجهاد لغة أصله: الجهد وهو المشقة؛ يقال: جهدت الرجل: بلغت مشقته، وكذلك الجهاد في الله تعالى إنما هو بذل الجهد في أعمال النفس، وتذليلها في سبل الشرع، والحمل عليها بمخالفة النفس من الركون إلى الدعة واللذات واتباع الشهوات، وفي النسائي من حديث سبرة بن أبي (فاكه) (^١) مرفوعًا: \"تم قعد له -يعني: الشيطان- بطريق الجهاد فقال: تجاهد فهو جهد النفس والمال\" (^٢).\nفائدة:\nالجهاد باليد وبالقلب واللسان.\nوالسير جمع: سيرة؛ لأنها متلقاة من سير رسول الله - ﷺ - وأيامه.\n_________\n(^١) في (ص ١): فاكهة.\n(^٢) \"سنن النسائي\" ٦/ ٢١ - ٢٢.","vol":"17","page":319},{"text":"<span data-type='title' id=toc-2009>١ - باب فَضْلُ الْجِهَادِ وَالسِّيَرِ</span>\nوَقَوْلُ اللهِ -﷿-: ﴿إِنَّ اللهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ﴾ إِلَى قَوْلِهِ ﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾. قَالَ ابن عباس الحدود: الطاعة.\n\n٢٧٨٢ - حَدَّثَنَا الحَسَنُ بْنُ صَبَّاحٍ، حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، حَدَّثَنَا مَالِكُ بْنُ مِغْوَلٍ قَالَ: سَمِعْتُ الْوَلِيدَ بْنَ الْعَيْزَارِ ذَكَرَ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ قَالَ: قَالَ عَبْدُ اللهِ بْنُ مَسْعُودٍ -﵁: سَأَلْتُ رَسُولَ اللهِ - ﷺ - قُلْتُ: يَا رَسُولَ اللهِ، أَيُّ العَمَلِ أَفْضَلُ؟ قَالَ: \"الصَّلَاةُ عَلَى مِيقَاتِهَا\". قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: \"ثُمَّ بِرُّ الْوَالِدَيْنِ\". قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: \"الْجِهَادُ في سَبِيلِ اللهِ\". فَسَكَتُّ عَنْ رَسُولِ اللهِ - ﷺ - وَلَوِ اسْتَزَدْتُهُ لَزَادَنِي. [انظر: ٥٢٧ - مسلم: ٨٥ - فتح: ٦/ ٣]\n\n٢٧٨٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي مَنْصُورٌ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ -﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا هِجْرَةَ بَعْدَ الفَتْحِ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا\". [انظر: ١٣٤٩ - مسلم: ١٣٥٣ (وسيأتي بعد الحديث ١٨٦٣) - فتح ٦/ ٣]\n\n٢٧٨٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي عَمْرَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ -﵂ - أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، تُرَى الْجِهَادَ أَفْضَلَ الْعَمَلِ، أَفَلَا نُجَاهِدُ؟ قَالَ: \"لَكِنَّ أَفْضَلَ الجِهَادِ حَجٌّ مَبْرُورٌ\". [انظر: ١٥٢٠ - فتح: ٦/ ٤]\n\n٢٧٨٥ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَفَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا مُحَمَّدُ بْنُ جُحَادَةَ قَالَ: أَخْبَرَنِي أَبُو حَصِينٍ، أَنَّ ذَكْوَانَ حَدَّثَهُ، أَنَّ أَبَا هُرَيْرَةَ -﵁ - حَدَّثَهُ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: دُلَّنِي عَلَى عَمَلٍ يَعْدِلُ الْجِهَادَ. قَالَ: \"لَا أَجِدُهُ\" قَالَ: \"هَلْ تَسْتَطِيعُ إِذَا خَرَجَ المُجَاهِدُ أَنْ تَدْخُلَ مَسْجِدَكَ فَتَقُومَ وَلَا تَفْتُرَ وَتَصُومَ وَلَا تُفْطِرَ؟ \". قَالَ: وَمَنْ يَسْتَطِيعُ ذَلِكَ؟ قَالَ أَبُو هُرَيْرَةَ: إِنَّ فَرَسَ المُجَاهِدِ لَيَسْتَنُّ فِي طِوَلِهِ فَيُكْتَبُ لَهُ حَسَنَاتٍ. [مسلم: ١٨٧٨ - فتح: ٦/ ٤]","vol":"17","page":320},{"text":"ثم ذكر فيه أربعة أحاديث:\nأحدها: حديث ابن مَسْعُودٍ: ثُمَّ أَيٌّ؟ قَالَ: \"الْجِهَادُ في سَبِيلِ اللهِ\". ذكره من طريق مَالِك بْنِ مِغْوَلٍ قَالَ: سَمِعْتُ الوَلِيدَ بْنَ العَيْزَارِ ذَكَرَ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ قَالَ: قَالَ عَبْدُ اللهِ بْنُ مَسْعُودٍ فذكره.\nثانيها: حديث ابن عَبَّاسٍ - ﵄ -: \"لَا هِجْرَةَ بَعْدَ الفَتْحِ ولكن جِهَادٌ وَنِيَّةٌ\".\nثالثها: حديث عَائِشَةَ: يَا رَسُولَ اللهِ، تُرى الجِهَادَ أَفْضَلَ العَمَلِ، أَفَلَا نُجَاهِدُ؟ قَالَ: \"لكن أَفْضَلَ الجِهَادِ حَجٌّ مَبْرُورٌ\".\nرابعها: حديث أبي هُرَيْرَةَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: دُلَّنِي عَلَى عَمَلٍ يَعْدِلُ الجِهَادَ. قَالَ: \"لَا أَجِدُهُ\" قَالَ: \"هَلْ تَسْتَطِيعُ إِذَا خَرَجَ المُجَاهِدُ أنْ تَدْخُلَ مَسْجِدَكَ فَتَقُومَ وَلَا تَفْتُرَ وَتَصُومَ وَلَا تُفْطِرَ؟ \". قَالَ: وَمَنْ يَسْتَطِيعُ ذَلِكَ؟ قَالَ أَبُو هُرَيْرَةَ: إِنَّ فَرَسَ المُجَاهِدِ لَيَسْتَنُّ فِي طِوَلِهِ فَيُكْتَبُ لَهُ حَسَنَاتٍ.\nالشرح:\nهذا الباب مذكور هنا في جميع النسخ والشروح خلا ابن بطال فإنه ذكره عقيب الحج والصوم قبل البيوع، ولما وصل إلى هنا وصل بكتاب الأحكام.\nوأحاديث الباب تقدمت إلا حديث أبي هريرة، وقد أخرجه مسلم والأربعة (^١).\n_________\n(^١) رواه مسلم برقم (١٨٧٨) كتاب: الإمارة، باب: فضل الشهادة في سبيل الله، والترمذي (١٦١٩)، والنسائي ٦/ ١٩، ولم أقف عليه عند أبي داود، ولا ابن ماجه، وانظر: \"تحفة الأشراف\" (١٢٨٤٢)","vol":"17","page":321},{"text":"وأما الآية فهي تمثيل مثل ﴿اشْتَرَوُا الضَّلَالَةَ بِالْهُدَى﴾ ولما جوزوا بالجنة على ذَلِكَ عبر عنه بلفظ الشراء تجوز.\nوقوله: ﴿فَيَقْتُلُونَ وَيُقْتَلُونَ﴾ فيه بشرى، وهي أن القاتل والمقتول معًا في الجنة، وقال بعض الصحابة: ما أبالي قتلت في سبيل الله أو قُتلت وتلا هذِه الآية، وهذا يرد على الشعبي في قوله: إن الغالب في سبيل الله أعظم أجرًا من المقتول (^١).\n﴿التَّائِبُونَ﴾ من الذنوب، ﴿الْعَابِدُونَ﴾ بالطاعة، أو بالتوحيد أو بطول الصلاة، أقوال. وقال الحسن: ﴿التَّائِبُونَ﴾ من الشرك ﴿الْعَابِدُونَ﴾ لله وحده (^٢). وقال الداودي: كلما كانت منهم غفلة أو سهو أو خطئة ذكروا الله فاستغفروا لذنوبهم.\n﴿الْحَامِدُونَ﴾ مهج على السراء والضراء أو على الإسلام (^٣).\n﴿السَّائِحُونَ﴾ المجاهدون، أو الصائمون واستؤذن - ﷺ - في السياحة فقال: \"سياحة أمتي الجهاد\" (^٤)، وفي رواية: \"الصوم\" وصح عن ابن\n_________\n(^١) رواه ابن أبي شيبة ٤/ ٢٣٧ (١٩٥٥٩)، من طريق علي بن صالح، عن أبيه، عن الشعبي، به.\n(^٢) رواه الطبري في \"التفسير\" ٦/ ٤٨٣ (١٧٢٩٠، ١٧٢٩٥)، وابن أبي حاتم في \"التفسير\" ٦/ ١٨٨٨ (١٠٠١٦)، وبنحوه رواه ابن أبي شيبة ٧/ ٢٠٤ (٣٥٣٠٨).\n(^٣) هو من تفسير الحسن، رواه عنه الطبري ٦/ ٤٨٣ (١٧٢٩٧، ١٧٢٩٨)، وابن أبي حاتم ٦/ ١١٨٨٩ (١٠٠٢٥، ١٠٠٢٦).\n(^٤) روي ذلك عن رسول الله - ﷺ -، كما في \"تفسير الطبري\" ٦/ ٤٨٤ (١٧٣٠٠)، و\"الشعب\" للبيهقي ٣/ ٢٩٣ (٣٥٧٨)، كما روى ذلك جمع من الصحابة، منهم: أبو هريرة وابن مسعود وابن عباس، وكذلك عن سعيد بن جبير، ومجاهد. انظر: \"تفسير الطبري\" ٦/ ٤٨٤ - ٤٨٦ (١٧٢٩٩ - ١٧٣٢٧)، و\"تفسير ابن أبي حاتم\" ٦/ ١٨٨٩ - ١٨٩٠ (١٠٠٢٧ - ١٠٠٣٣)، \"الحلية\" لأبي نعيم ٩/ ٤٤.","vol":"17","page":322},{"text":"مسعود أنها الصوم (^١)، قيل له سائح؛ لأنه تارك للمفطرات فهو كهو، وقيل: السائحون: المهاجرون (^٢)، وقيل: طلبة العلم (^٣).\n﴿بِالْمَعْرُوفِ﴾ التوحيد أو الإسلام.\n﴿الْمُنْكَرِ﴾ الشرك، أو الذين لم ينهوا عنه حَتَّى انتهوا عنه (^٤).\n﴿وَالْحَافِظُونَ لِحُدُودِ اللهِ﴾ القائمون بأمره، والعاملون بأمره ونهيه، أو بفرائض الله حلاله وحرامه، أو لشرطه في الجهاد (^٥).\nقَالَ بعض العلماء: إذا كان (الناهون) (^٦) عن المنكر الثلثَ، والعاملون له الثلثين؛ وجب على الناهين جهاد الفاعلين قياسًا على أهل الكفر (^٧).\nوقَالَ (ابن) (^٨) مجاهد: إنما يكون باليد واللسان لا بالسيف؛ إلا في\n_________\n(^١) رواه أبو داود (٢٤٨٦)، والطبراني ٨/ ١٨٣ (٧٧٦٠)، والحاكم ٢/ ٧٣، والبيهقي في \"السنن\" ٩/ ١٦١، وفي \"الشعب\" ٤/ ١٤ كلهم من حديث العلاء بن الحارث، عن القاسم بن عبد الرحمن، عن أبي أمامة، به. وصححه الحاكم. وانظر: \"صحيح أبي داود\" (٢٢٤٧).\n(^٢) رواه عنه الطبري ٦/ ٤٨٤ (١٧٣٠٣)، وابن أبي حاتم ٦/ ١٨٨٩ (١٠٠٢٨)، والطبراني ٩/ ٢٢٥ (٩٠٩٥)، وقال الهيثمي في \"المجمع\" ٧/ ٣٤: فيه عاصم بن بهدلة، وثقه جماعة وضعفه آخرون، وبقية رجاله رجال الصحيح.\n(^٣) رواه ابن أبي حاتم ٦/ ١٨٩٠ (١٠٠٣٣)، عن عبد الرحمن بن زيد بن أسلم.\n(^٤) رواه ابن أبي حاتم ٦/ ١٨٩٠ (١٠٠٣٢).\n(^٥) رواه الطبري ٦/ ٤٨٦ (١٧٣٢٩) عن الحسن، ورواه ابن أبي حاتم ٦/ ١٨٩١ (١٠٠٣٧ - ١٠٠٣٨)، عن سعيد بن جبير، والحسن.\n(^٦) في (ص ١): النهي.\n(^٧) رواه الطبري عن ابن عباس والحسن ٦/ ٤٨٦ - ٤٨٧ (١٧٣٣٢ - ١٧٣٣٥)، ورواه ابن أبي حاتم ٦/ ١٨٩٢ (١٠٠٤٣ - ١٠٠٤٤)، عن قتادة ومقاتل.\n(^٨) عليها في الأصل: كذا.","vol":"17","page":323},{"text":"المحاربين، وأتى بالواو في قوله: ﴿وَالنَّاهُونَ﴾ وما بعده؛ لأن ما بعد السبع من النعوت يأتي بالواو ﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾: المصدقين بما وعدوا في هذِه الآيات، أو مما ندبوا إليه فيها (^١)، فلما نزلت ﴿إِنَّ اللهَ اشْتَرَى﴾ جاء رجل من المهاجرين؛ فقال: يا رسول الله، وإن زنا وإن سرق وإن شرب الخمر؟ فنزلت ﴿التَّائِبُونَ﴾.\nوما ذكره عن ابن عباس في تفسير الحدود أنها الطاعة (^٢)، ذكره إسماعيل بن أبي زياد الشامي في \"تفسيره\" عنه، وذكر الحاكم في \"إكليله\" أن هذِه الآية الكريمة هي أول آية نزلت في الإذن بالقتال، وفي \"مستدركه\" عنه على شرطهما أول آية نزلت فيه: ﴿أُذِنَ لِلَّذِينَ يُقَاتَلُونَ﴾ الآية (^٣).\nوحديث ابن مسعود سلف شرحه في الصلاة (^٤)، وأن اختلاف الأحاديث كان لاختلاف السائلين ومقاصدهم.\nوجمع الداودي أيضًا بأن لا اختلاف إن أوقع الصلاة في ميقاتها كان الجهاد مقدمًا على برِّ أبويه وإن أخرها عن وقتها كان بر أبويه مقدمًا على الجهاد.\nوقال الطبري: ومعنى الحديث أن هذِه الخصال أفضل الأعمال بعد الإيمان بالله ورسوله، وذلك أن من ضيع الصلاة المفروضة حتَّى خرج وقتها بغير عذر يعذر منه مع خفة مؤنتها وعظم فضلها فهو لا شك لغيرها\n_________\n(^١) رواه ابن أبي حاتم في \"التفسير\" ٦/ ١٨٩٢ (١٠٠٤٧).\n(^٢) \"صحيفة ابن أبي طلحة، عن ابن عباس\" في التفسير ص ٢٧٥ (٦٠٠)، ومن طريق علي بن أبي طلحة رواه ابن أبي حاتم في \"تفسيره\" ٦/ ١٨٩٢ (١٠٠٤٥).\n(^٣) \"المستدرك\" ٢/ ٣٩٠، وصححه على شرط الشيخين.\n(^٤) سلف برقم (٥٢٧) باب: فضل الصلاة لوقتها.","vol":"17","page":324},{"text":"من أمر الدين والإِسلام أشد تضييعًا، وبه أشد تهاونًا واستخفافًا، وكذلك من ترك بر والديه وضيع حقوقهما مع عظم حقهما عليه، وتربيتهما إياه، وتعطفهما عليه، ورفقهما به صغيرًا، وإحسانهما إليه كبيرًا، وخالف أمر الله ووصيته إياه فيهما فهو لغير ذَلِكَ من حقوق الله أشد تضييعًا.\nوكذلك من ترك جهاد أعداء الله تعالى وخالف أمره في قتاله مع كفرهم بالله، ومناصبتهم أنبياءه وأولياءه للحرب فهو كجهاد من هو دونه من فساق أهل التوحيد، ومحاربة من سواه من أهل الزيغ والنفاق أشد تركًا، فهذِه الأمور الثلاثة تجمع المحافظة عليهن الدلالة لمن حافظهن أنه محافظ على ما سواهن، ويجمع تضييعهن الدلالة على تضييع ما سواهن من أمر الدين والإسلام، فلذلك خصهن - ﷺ - بأنهن أفضل الأعمال (^١).\nوحديث ابن عباس: \"لا هجرة بعد الفتح\" أسلفنا تأويله (^٢)، وقال ابن التين: (يريد) (^٣) لمن لم يكن هاجر؛ دليله الحديث الآخر: \"أذن للمهاجر أن يقيم بمكة ثلاثًا بعد الصدر\" (^٤)، وكذلك في حديث سعد: أخلف بعد أصحابي فقال: \"اللَّهُمَّ أمض لأصحابي هجرتهم\" (^٥).\nوقيل: كانت الهجرة (ضربان) (^٦):\n_________\n(^١) نقله عن الطبري ابن بطال في \"شرحه\" ٥/ ٦.\n(^٢) سلف أصله برقم (١٣٤٩) كتاب: الجنائز، باب: الإذخر والحشيش في القبر.\n(^٣) من (ص ١).\n(^٤) سيأتي برقم (٣٩٣٣) من حديث العلاء بن الحضرمي، كتاب: مناقب الأنصار، باب: إقامة المهاجر بمكة بعد قضاء نسكه بلفظ: \"ثلاث للمهاجر بعد الصدر\".\n(^٥) سيأتي برقم (٣٩٣٦) باب: قول النبي - ﷺ -: \"اللهم أمض لأصحابي هجرتهم\".\n(^٦) كذا بالأصل، والجادة أن تكتب بالياء؛ إذ إنها خبر كان، وحقه النصب بالياء لأنه مثنى. =","vol":"17","page":325},{"text":"أحدهما: أن الآحاد من القبائل كانوا إذا أسلموا وأقاموا في ديارهم بين ظهراني قومهم أوذوا فأمروا بالهجرة؛ ليسلم لهم دينهم.\nثانيهما: أن أهل الدين بالمدينة كانوا في قلة من العدد وضعف من القوة، فوجب على من أسلم أن يحضر النبي - ﷺ -؛ ليستعين به في حدوث حادثة، وليتفقهوا في الدين ويعلموا قومهم عند رجوعهم، فلما فتحت مكة (استغنوا) (^١) عن ذَلِكَ؛ إذ كان معظم الخوف على المسلمين من أهل مكة فلما أسلموا أُمر المسلمون أن يغزوا في عقر دراهم، فقيل لهم: أقيموا في أوطانكم وقروا على نية الجهاد فإن فرضه غير منقطع مدى الدهر، وكان الجهاد في زمنه فرض كفاية، وقيل: عين. وقيل: على الأنصار. والخلاف في كونه كان فرض كفاية حكاه المالكية أيضًا.\nوقال سحنون: كان في أول الإسلام فرض عين والآن هو مرغب فيه (^٢).\nوقال المهلب: كانت الهجرة فرضًا في أول الإسلام على من أسلم؛ لقلتهم وحاجتهم إلى الاجتماع والتأليف، فلما فتح الله تعالى مكة دخل الناس في دينه أفواجا؛ سقط فرض الهجرة وبقي فرض الجهاد والنية على من قام به، أو نزل به عدو (^٣).\nوحديث عائشة ضبطه عند أبي ذر (لكن) بضم الكاف على معنى ضمير جماعة النساء، وعند غيره بكسرها، ويبين الأول حديث: يأتي\n_________\n= وهي لغة صحيحة لبعض العرب، منهم: خثعم وفزارة وعذرة، يلزمون المثنى الألف مطلقا، رفعا ونصبا وجرًّا، وقد تقدم الكلام على هذِه الظاهرة فيما سبق.\n(^١) في (ص ١): استعفوا.\n(^٢) انظر: \"المنتقى\" للباجي ٣/ ١٥٩.\n(^٣) نقله عن المهلب ابن بطال في \"شرحه\" ٥/ ٦.","vol":"17","page":326},{"text":"بعد هذا \"جهادكن الحج\" (^١)، وقد سلف فيه أيضًا (^٢).\nوالمبرور: الذي لا رفث فيه ولا فسوق ولا جدال، وإنما جعل الحج أفضل للنساء من الجهاد لقلة (غنائهن) (^٣) فيه.\nوحديث أبي هريرة فيه أن المجاهد على كل أحواله يكتب له ما كان يكتب للمتعبد، فالجهاد أفضل من التنفل بالصلاة والصيام\nوقول أبي هريرة: (إن فرس المجاهد ليستن في طوله) أي: ليمرح قَالَه ابن التين (وقال ابن بطال: ليأخذ في السنن على وجه واحد ماضيًا) (^٤) وهو يفتعل من السنن\" يقال: فلان سنن الريح والسيل إذا كان على جهتهما (وممرها) (^٥)، وأهل الحجاز يقولون: سُنن بضم السين (^٦).\nوالطول هنا -بكسر الطاء وفتح الواو-: الحبل تشد به الدابة ويمسك صاحبها بطرقه ويرسلها (ترعى) (^٧) (^٨).\nوقوله: (دلني على عمل يعدل الجهاد قَالَ: \"لا أجد\") يريد: إذا أتى المجاهد بالصلاة في (ميقاتها) (^٩).\n_________\n(^١) سيأتي برقم (٢٨٧٥) باب: جهاد النساء.\n(^٢) سلف برقم (١٥٢٠) كتاب: الحج، باب: فضل الحج المبرور.\n(^٣) في (ص ١): (غيابهن).\n(^٤) من (ص ١).\n(^٥) من (ص ١).\n(^٦) \"شرح ابن بطال\" ٥/ ٧.\n(^٧) في (ص ١): تسعى.\n(^٨) قاله ابن فارس في \"مجمل اللغة\" ١/ ٥٩٠. مادة: طول.\n(^٩) في (ص ١): أوقاتها.","vol":"17","page":327},{"text":"<span data-type='title' id=toc-2010>٢ - باب أَفْضَلُ النَّاسِ مُؤْمِنٌ يُجَاهِدُ بِنَفْسِهِ وَمَالِهِ في سَبِيلِ اللهِ -﷿</span>-\nوَقَوْلُهُ -﷿-: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ﴾ إلى قوله ﴿الْفَوْزُ الْعَظِيمُ﴾ [الصف: ١٠ - ١٢].\n\n٢٧٨٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ، أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ -﵁ - حَدَّثَهُ قَالَ: قِيلَ: يَا رَسُولَ اللهِ، أَيُّ النَّاسِ أَفْضَلُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مُؤْمِنٌ يُجَاهِدُ في سَبِيلِ اللهِ بِنَفْسِهِ وَمَالِهِ\". قَالُوا: ثُمَّ مَنْ قَالَ: \"مُؤْمِنٌ في شِعْبٍ مِنَ الشِّعَابِ يَتَّقِي اللهَ، وَيَدَعُ النَّاسَ مِنْ شَرِّهِ\". [٦٤٩٤ - مسلم: ١٨٨٨ - فتح: ٦/ ٦]\n\n٢٧٨٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَثَلُ الْمُجَاهِدِ في سَبِيلِ اللهِ - وَاللهُ أَعْلَمُ بِمَنْ يُجَاهِدُ في سَبِيلِهِ - كَمَثَلِ الصَّائِمِ الْقَائِمِ، وَتَوَكَّلَ الله لِلْمُجَاهِدِ في سَبِيلِهِ بِأَنْ يَتَوَفَّاهُ أَنْ يُدْخِلَهُ الجَنَّةَ، أَوْ يَرْجِعَهُ سَالِمًا مَعَ أَجْرٍ أَوْ غَنِيمَةٍ\". [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح: ٦/ ٦]\nثم ذكر فيه حديث عَطَاءِ بْنِ يَزِيدَ اللَّيْثِي، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ حَدَّثَهُ قَالَ: قِيلَ: يَا رَسولَ اللهِ، أَيُّ النَّاسِ أَفْضلُ؟ فَقَالَ رَسولُ اللهِ - ﷺ -: \"مؤمِنٌ يُجَاهِدُ فِي سَبِيلِ اللهِ بِنَفْسِهِ وَمَالِهِ\". قَالُوا: ثُمَّ مَنْ؟ قَالَ: \"مُؤْمِنٌ فِي شِعْبٍ مِنَ الشِّعَابِ يَتَّقِي الله، وَيَدَعُ النَّاسَ مِنْ شَرِّهِ\".\nوحديث أَبِي هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَثَلُ المُجَاهِدِ في سَبِيلِ اللهِ -والله أَعْلَمُ بِمَنْ يُجَاهِدُ في سَبيلِهِ- كَمَثَلِ الصَّائِمِ القَائِمِ، وَتَوَكَّلَ اللهُ لِلْمُجَاهِدِ في سَبِيلِهِ بِأَنْ يَتَوَفًّاهُ أَنْ يُدْخِلَهُ الجَنَّةَ، أَوْ يَرْجِعَهُ سَالِمًا مَعَ مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ\".","vol":"17","page":328},{"text":"الشرح:\nفي الآية فضل الغنى والحث على الجهاد.\nوقوله: (\"مؤمن يجاهد في سبيل الله\") ليس على عمومه، فلا يريد أنه أفضل الناس؛ لأنه أفضل منه من أوتي منازل الصديقين وحمل الناس على الشرائع والسنن وقادهم إلى الخير، وسبب لهم أسباب المنفعة دينًا ودنيا، لكن إنما أراد -والله أعلم- أفضل أحوال عامة الناس؛ لأنه قد يكون في خاصتهم من أهل الدين والعلم والفضل والضبط للسنن من هو أفضل منه.\nوقوله: (\"والله أعلم بمن يجاهد في سبيله\") يريد والله أعلم بعقد نيته إن كانت لله خالصة وإعلاء كلمته، فذلك المجاهد في سبيل الله إن كان في نيته حب المال والدنيا واكتساب الذكر منها فقد شرك في سبيل الله سبيل الدنيا.\nوفي \"المستدرك\" من حديث أبي سعيد (^١) على شرطهما: أي المؤمنين أكمل إيمانًا قَالَ: \"الذي يجاهد في سبيل الله بماله ونفسه\" (^٢).\nوقوله: (\"كمثل الصائم القائم\") يدل على أن حركات المجاهد (ونومه) (^٣) ويقظته حسنات، وإنما مثله بالصائم؛ لأنه ممسك لنفسه عن الأكل والشرب واللذات، وكذلك المجاهد ممسك لنفسه على محاربة العدو وحابس نفسه على من يقاتله.\n_________\n(^١) في هامش الأصل: ليس في أصله أبي سعيد، وقد راجعت نص \"المستدرك\" فنقلته إلى هنا.\n(^٢) \"المستدرك\" ٢/ ٧١.\n(^٣) في (ص ١): وقوته.","vol":"17","page":329},{"text":"وقوله: (\"مع ما نال من أجر أو غنيمة\") إنما أدخل (أو) هنا؛ لأنه قد يرجع مرة بالأجر وحده ومرة به والغنيمة جميعًا، فأدخل (أو) ليدل على اختلاف الحالين، لا أنه يرجع بغنيمة دون أجر بل أبدا يرجع بالأجر كانت غنيمة أو لم تكن، نبه عليه ابن بطال (^١).\nوحكى ابن التين والقرطبي أن (أو) هنا بمعنى الواو الجامعة على مذهب الكوفيين، وقد سقطت في أبي داود (^٢) وفي بعض روايات مسلم.\nوذهب بعضهم إلى أنها على بابها وليست بمعنى الواو، أي: أجر لمن لم يغنم أو غنيمة ولا أجر، وليس صحيح لحديث عبد الله بن عمرو: \"ما من غازية تغزو ويصيبوا ويغنموا إلا تعجلوا ثلثي أجرهم ويبقى الثلث وإن لم يصيبوا غنيمة تم لهم أجرهم\" أخرجه مسلم (^٣)، وهو نص في حصول المجموع بالوجه الأول (^٤).\nوقال ابن أبي صفرة: تفاضلهم بالأجر وتساويهم في الغنيمة دليل قاطع أن الأجر يستحقونه (بنياتهم) (^٥)، فيكون أجر كل واحد على قدر عنائه، وأن الغنيمة لا يستحقونها بذلك لكن بتفضل الله عليهم ورحمته لهم؛ لما رأى من ضعفهم فلم يكن لأحد فضل على غيره إلا أن يكون يفضله قاسم الغنيمة فينفله من رأسها، كما نفل أبا قتادة،\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٨.\n(^٢) \"سنن أبي داود\" (٢٤٩٤)، من حديث أبي أمامة الباهلي، وصحح إسناده الحافظ في \"الفتح\" ٦/ ٨.\n(^٣) \"صحيح مسلم\" (١٩٠٦) كتاب: الإمارة، باب: بيان قدر نواب من غزا فغنم ومن لم يغنم.\n(^٤) \"المفهم\" ٣/ ٧٠٦.\n(^٥) في (ص ١): بقتالهم.","vol":"17","page":330},{"text":"أو من الخمس كما نفلهم في حديث ابن عمر (^١)، والله يؤتي (فضله) (^٢) من يشاء، وإدخاله الجنة يحتمل أن يدخلها إثر وفاته تخصيصًا للشهيد أو بعد البعث، ويكون فائدة تخصيصه أن ذَلِكَ كفارة لجميع خطايا المجاهد ولا يوزن مع حسناته، ذكره ابن التين.\nوفيه: فضل العزلة والانفراد عن الناس والفرار عنهم ولا سيما في زمن الفتن وفساد الناس، وإنما جاءت الأحاديث بذكر الشعاب والجبال؛ لأنها في الأغلب مواضع الخلوة والانفراد، فكل موضع يبعد عن الناس فهو داخل في هذا المعنى كالمساجد والبيوت، وقد قَالَ عقبة بن عامر: ما النجاة يا رسول الله؟ قَالَ: \"أمسك عليك لسانك، وليسعك بيتك، وابكِ على خطيئتك\" (^٣).\n_________\n(^١) سيأتي برقم (٣١٣٤ - ٣١٣٥) كتاب: فرض الخمس، باب: ومن الدليل على أن الخمس لنوائب المسلمين.\n(^٢) في (ص ١): ملكه.\n(^٣) رواه الترمذي (٢٤٠٦)، ورواه الطبراني ١٧/ ٢٧٠، وأبو نعيم في \"الحلية\" ٢/ ٩، والبيهقي في \"الشعب\" ١/ ٤٩٢ (٨٠٥)، وقال الترمذي: حديث حسن. وقال الألباني في \"صحيح الترغيب والترهيب\" (٣٣٣١): صحيح لغيره.","vol":"17","page":331},{"text":"<span data-type='title' id=toc-2011>٣ - باب الدُّعَاءِ بِالْجِهَادِ وَالشَّهَادَةِ لِلرِّجَالِ وَالنِّسَاءِ</span>\nوَقَالَ عُمَرُ - ﵁ -: ارْزُقْنِي شَهَادَةً فِي سبيلك.\n٢٧٨٨، ٢٧٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ -﵁ - أَنَّهُ سَمِعَهُ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يدخلُ على أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ، فَتُطْعِمُهُ، وَكَانَتْ أُمُّ حَرَامٍ تَحْتَ عُبَادَةَ بْنِ الصَّامِتِ، فَدَخَلَ عَلَيْهَا رَسُولُ اللهِ - ﷺ - فَأَطْعَمَتْهُ وَجَعَلَتْ تَفْلِي رَأْسَهُ، فَنَامَ رَسُولُ اللهِ - ﷺ - ثُمَّ اسْتَيْقَظَ وَهُوَ يَضْحَكُ. قَالَتْ: فَقُلْتُ: وَمَا يُضْحِكُكَ يَا رَسُولَ اللهِ؟ قَالَ: \"نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ، غُزَاةً في سَبِيلِ اللهِ، يَرْكَبُونَ ثَبَجَ هَذَا الْبَحْرِ، مُلُوكًا عَلَى الأَسِرَّةِ\"، أَوْ: \"مِثْلُ الْمُلُوكِ عَلَى الأَسِرَّةِ\". شَكَّ إِسْحَاقُ. قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَدَعَا لَهَا رَسُولُ اللهِ - ﷺ - ثُمَّ وَضَعَ رَأْسَهُ، ثُمَّ اسْتَيْقَظَ وَهُوَ يَضْحَكُ فَقُلْتُ وَمَا يُضْحِكُكَ يَا رَسُولَ اللهِ قَالَ: \"نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ، غُزَاةً فِي سَبِيلِ اللهِ\". كَمَا قَالَ فِي الأَوَّلِ. قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: \"أَنْتِ مِنَ الأَوَّلِينَ\". فَرَكِبَتِ البَحْرَ في زَمَانِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَصُرِعَتْ عَنْ دَابَّتِهَا حِينَ خَرَجَتْ مِنَ الْبَحْرِ، فَهَلَكَتْ.\n\n٢٧٨٨ - [٢٧٩٩/ ٢٨٧٧، ٢٨٩٤، ٦٢٨٢، ٧٠٠١ - مسلم: ١٩١٢]\n\n٢٧٨٩ - [٢٨٠٠، ٢٨٧٨، ٢٨٩٥، ٦٢٨٣، ٧٠٠٢ - مسلم: ١٩١٢ - فتح: ٦/ ١٠]\nثم ساق عن أنس دخوله - ﷺ - على أم حرام ودعاءه لها بالشهادة بطوله.\nوأثر عمر أسنده آخر الحج كما مضى (^١)، وأخرجه ابن سعد في \"طبقاته\" أيضًا عن محمد بن إسماعيل بن أبي فديك، عن هشام بن سعد، عن زيد بن أسلم، عن أبيه، عن حفصة أم المؤمنين أنها\n_________\n(^١) سلف برقم (١٨٩٠) باب: كراهية النبي - ﷺ - أن تعرى المدينة.","vol":"17","page":332},{"text":"سمعت أباها يقول: اللَّهُمَّ ارزقني قتلًا في سبيلك، ووفاةً في بلد نبيك. قالت: قلتُ: وأنى ذاك؟ قَالَ: إن الله يأتي بأمره أنى شاء.\nوأنا معن بن عيسى، ثنا مالك، عن زيد بن أسلم أن عمر كان يقول في دعائه: اللَّهُمَّ إني أسألك شهادة في سبيلك ووفاة ببلد رسولك.\nوأنا عبد الله بن جعفر الرقي، ثنا عبيد الله بن عمرو، عن عبد الملك بن عمير، عن أبي بردة، عن أبيه قَالَ: رأى عوف بن مالك منامًا قصه على عمر بالشام فيها: وإن عمر شهيد مستشهد، فقال عمر: أنى لي الشهادة وأنا بين- ظهراني جزيرة العرب، ولست أغزو والناس حولي؛ ثم قَالَ: ويلي! ويلي! يأتي الله -﷿- بها إن شاء الله (^١)، زاد بعضهم: على يدي عدوك.\nوفي \"الموطأ\": اللَّهُمَّ لا تجعل قتلي بيد رجل صلى لك سجدة واحدة يحاجني بها يوم القيامة عندك (^٢).\nوجاء -كما قَالَ ابن العربي- مرفوعًا: \"خير الشهداء من قتله أهل ملته فيأخذ من حسناته\".\nإذا تقرر ذَلِكَ؛ فالكلام على حديث الباب من وجوه - وقد أخرجه مسلم أيضًا (^٣).\nوذكره في قتال الروم (^٤)، والرؤيا أيضًا (^٥).\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٣٣١.\n(^٢) \"الموطأ\" ص ٢٨٥.\n(^٣) \"صحيح مسلم\" (١٩١٢) كتاب: الإمارة، باب: فضل الغزو في البحر.\n(^٤) سيأتي برقم (٢٩٢٤) باب: ما قيل في قتال الروم، من حديث أم حرام، بنحوه.\n(^٥) سيأتي برقم (٧٠٠١ - ٧٠٠٢) باب: الرؤيا بالنهار.","vol":"17","page":333},{"text":"وأخرجه الأربعة في الجهاد أيضًا (^١)، وقال الترمذي: حسن صحيح.\nأحدها: هذا الحديث ذكره (أيضًا) (^٢) في باب: ركوب البحر. عن (أبي) (^٣) النعمان، عن حماد، عن يحيى، عن محمد بن يحيى بن حبان، عن أنس قَالَ: حدثتني أم حرام فذكره (^٤)، جعله من مسند أم حرام.\nوفي حديث عمير بن الأسود العنسي أنه أتى عبادة بن الصامت وهو نازل في ساحل حمص في بناءٍ له ومعه أم حرام، قَالَ عمير: فحدثتنا أم حرام عن النبي - ﷺ - بنحوه (^٥)، وأخرجه أيضًا في باب: غزو المرأة في البحر، عن عبد الله بن محمد، ثَنَا معاوية بن عمرو، حَدَّثَنَا أبو إسحاق، عن عبد الله بن عبد الرحمن، عن أنس به (^٦).\nقَالَ الجياني: كذا رويناه من جميع طرق البخاري.\nوقال أبو مسعود: سقط بين أبي إسحاق الفَزَاري وبين أبي طوالة عبد الله بن عبد الرحمن زائدة بن قدامة (^٧).\nقَالَ الجياني: قابلته في \"مسند أبي إسحاق الفزاري\" فوجدته كما عند البخاري، وكذا رواه ابن وضاح عن أبي مروان المصيصي، عن أبي إسحاق.\n_________\n(^١) رواه أبو داود (٢٤٩٠)، والترمذي (١٦٤٥)، والنسائي ٦/ ٤٠ - ٤١، وابن ماجه (٢٧٧٦).\n(^٢) من (ص ١)، وقبلها في الأصل (يعني: البخاري) مكتوبة فوق السطر.\n(^٣) من هامش الأصل وفوقها: سقط.\n(^٤) سيأتي قريبا برقم (٢٨٩٤ - ٢٨٩٤).\n(^٥) سيأتي برقم (٢٩٢٤) وسلفت الإشارة إليه قريبا.\n(^٦) سيأتي برقم (٢٨٧٧ - ٢٨٧٨).\n(^٧) ونقله عنه المزي في \"التحفة\" ١٣/ ٧٣.","vol":"17","page":334},{"text":"قَالَ الجياني: ومع هذا فالحديث محفوظ الزائدة، عن أبي طوالة رواه عنه حسين بن علي (الجعفي) (^١) ومعاوية بن عمرو، ورواه الإسماعيلي من حديث حسين بن علي، عن زائدة (^٢).\nوقال الدارقطني: روى بشر بن عمر الزهراني هذا عن مالك، عن إسحاق عن أنس، عن أم حرام.\nثانيها: في رواية في \"الصحيح\" تأتي قريبًا: \"يركبون هذا البحر الأخضر\" (^٣).\nوفي رواية: فخرجت مع زوجها غازية أول ما ركب المسلمون البحر مع معاوية، فلما انصرفوا من غزاتهم قربت لها دابتها (^٤)، ولابن حبان: قبرها في جزيرة في بحر الروم يقال لها: قبرس من المسلمين إليها ثلاثة أيام (^٥). وللدارقطني رواه عنها أيضًا عطاء بن يسار.\nثالثها: قَالَ ابن عبد البر: أم حرام هذِه خالة أنس، ولا أقف لها على اسم (^٦). وأظنها أرضعت النبي - ﷺ -، وأم سليم أرضعته أيضًا إذ لا يشك مسلم أنها كانت منه بمحرم، وقد أخبرنا غير واحد من شيوخنا، عن أبي\n_________\n(^١) في (ص ١): الحنفي.\n(^٢) انتهى من \"تقييد المهمل\" ٢/ ٦٢٩ - ٦٣٠. بتصرف.\n(^٣) يأتي قريبا برقم (٢٨٧٧، ٢٨٧٨).\n(^٤) سيأتي برقم (٢٨٩٤).\n(^٥) \"صحيح ابن حبان\" ١٠/ ٤٦٩ (٤٦٠٨)، وكانت هذِه الغزوة في خلافة عثمان بن عفان -﵁ - سنة ثمان وعشرين، كما في \"السيرة النبوية وأخبار الخلفاء\" لابن حبان ص ٥٠٥ \"البداية والنهاية\" ٧/ ١٦٤، وذكر ابن الأثير أقوالًا في توقيت هذِه الغزوة كما في \"الكامل\" ٣/ ٩٥، وقبرس جزيرة في بحر الروم. انظر: \"معجم البلدان\" ٤/ ٣٠٥.\n(^٦) \"الاستيعاب\" ٤/ ٤٨٤.","vol":"17","page":335},{"text":"محمد بن فطيس، عن يحيى بن إبراهيم بن مُزين قَالَ: إنما استجاز رسول الله - ﷺ - أن تفلي أم حرام رأسه؛ لأنها كانت منه ذات محرم من قبل خالاته؛ لأن أم عبد المطلب كانت من بني النجار، وقَالَ يونس بن عبد الأعلى: قَالَ لنا ابن وهب: أم حرام إحدى خالات رسول الله - ﷺ - من الرضاعة. قَالَ ابن عبد البر: فأي ذَلِكَ كان فأم حرام محرم منه (^١).\nونقل ابن التين، عن ابن وهب أنها كانت خالته ولم يزد، ثم قَالَ: وقال جماعة غيره: كانت خالته من الرضاعة.\nوقال ابن الحذاء: قَالَ لنا أبو القاسم بن الجوهري: وأم حرام هي إحدى خالاته من الرضاعة، وكذا قاله المهلب.\nقَالَ ابن بطال: وقال غيره: إنها كانت خالة لأبيه أو لجده؛ لأن أم عبد المطلب كانت من بني النجار، وكان يأتيها زائرًا لها والزيارة من صلة الرحم (^٢)، وذكر ابن العربي عن بعض العلماء أن هذا مخصوص برسول الله - ﷺ -، أو يحمل على أنه كان قبل الحجاب إلا أن (تفلي رأسه) يضعف هذا (^٣).\nوزعم ابن الجوزي أنه سمع بعض الحفاظ يقول: كانت أم سليم أخت آمنة من الرضاعة، وقد أسلفنا كلام الدمياطي في دخوله على أم سليم.\nوقوله: ليس في الحديث ما يدل على الخلوة بها. فلعل ذاك كان مع ولد أو خادم أو زوج أو تابع، والعادة تقتضي المخالطة بين المخدوم وأهل الخادم لا سيما إذا كن مسنات مع ما ثبت له - ﷺ - من العصمة،\n_________\n(^١) \"التمهيد\" ١/ ٢٢٦ - ٢٢٧. بتصرف.\n(^٢) \"شرح ابن بطال\" ٥/ ١٠.\n(^٣) \"عارضة الأحوذي\" ٧/ ١٤٦.","vol":"17","page":336},{"text":"ولعل هذا قبل الحجاب؛ فإنه كان في سنة خمس وقتل أخيها حرام الذي كان يرحمها لأجله كان سنة أربع.\nرابعها: فيه إباحة ما قدمته المرأة إلى ضيفها من مال زوجها؛ لأن الأغلب أن ما في البيت من الطعام هو للرجل.\nوقال ابن التين: يحتمل أن يكون ذلك من مال زوجها (لعلمها) (^١) أنه كان يُسر بذلك، ويحتمل أن يكون من مالها. قال ابن بطال (^٢)، وقال ابن العربي: ومن المعلوم أن عبادة وكل المسلمين يسرهم أكل سيدنا رسول الله - ﷺ - في بيته.\nواعترضه القرطبي فقَالَ: حين دخوله - ﷺ - على أم حرام لم تكن زوجًا لعبادة كما يقتضيه ظاهر اللفظ إنما تزوجته بعد ذَلِكَ بمدة كما جاء في رواية عند مسلم (^٣): فتزوجها عبادة بعد (^٤).\nخامسها: (تفلي) بفتح التاء وسكون الفاء، وقتل القمل وغيره من المؤذيات، مستحب.\nونوم القائلة أصله في (معونة) (^٥) البدن لقيام الليل، وفرحه - ﵇ - لما عاين من ظهور أمته اتساع ملكهم حَتَّى يغزوا في البحر وتفتح البلاد. قال أبو عمر: أراد أنه رأى الغزاة في البحر على الأسرة في الجنة، ورؤيا الأنبياء وحي، يشهد له قوله تعالى: ﴿عَلَى الْأَرَائِكِ مُتَّكِئُونَ﴾ [يس: ٥٦].\n_________\n(^١) في الأصل: (لعلمه)، والمثبت هو الصواب.\n(^٢) \"شرح ابن بطال\" ٥/ ١٠.\n(^٣) \"صحيح مسلم\" (١٩١٢/ ١٦١) كتاب: الإمارة، باب: فضل الغزو في البحر.\n(^٤) \"المفهم\" ٣/ ٧٥٢.\n(^٥) في (ص ١): تقوية.","vol":"17","page":337},{"text":"وبه جزم ابن بطال حيث قَالَ: إنما رآهم ملوكًا على الأسرة في الجنة في رؤياه، ويحتمل كما قال القرطبي: أن يكون خبرًا عن حالهم في غزوهم أيضًا (^١).\nسادسها: فيه دلالة على ركوب البحر للغزو، قَالَ ابن المسيب: كان أصحاب النبي - ﷺ - يتجرون في البحر منهم طلحة وسعيد بن زيد (^٢)، وهو قول جمهور العلماء إلا عمر بن الخطاب وابن عبد العزيز فإنهما منعا من ركوبه مطلقًا، ومنهم من حمله على ركوبه لطلب الدنيا لا الآخرة، وكره مالك ركوبه للنساء مطلقًا لما يخاف عليهن من أن يطلع منهن أو يطلعن على عورة، وخصه بعضهم بالسفن الصغار دون الكبار والحديث يخدش فيه (^٣).\nوأما حديث ابن عمرو مرفوعًا: \"لا يركب البحر إلا حاجًا أو معتمرًا أو غازيًا فإن تحت البحر نارًا وتحت النار بحرًا\" فأخرجه أبو داود وهو ضعيف (^٤)، ولما ذكره الخلال (^٥) من حديث ليث، عن مجاهد، عنه؛ قَالَ ابن معين: هذا عن رسول الله - ﷺ - منكر.\n_________\n(^١) \"التمهيد\" ١/ ٢٣٤ - ٢٣٥ بتصرف، \"شرح ابن بطال\" ٥/ ١١، \"المفهم\" ٣/ ٧٥٣.\n(^٢) \"العلل ومعرفة الرجال\" ٢/ ٤٢. (١٤٩٣).\n(^٣) \"التمهيد\" ١/ ٢٣٣ - ٢٣٤.\n(^٤) \"سنن أبي داود\" (٢٤٨٩)، وقال المنذري في \"مختصره\" ٣/ ٣٥٩: الحديث فيه اضطراب. وقال المصنف في \"خلاصة البدر المنير\" ١/ ٣٤٤: هو ضعيف باتفاق الأئمة؛ قال البخاري: ليس بصحيح. وقال أحمد: غريب. وقال أبو داود: رواته مجهولون. وقال الخطابي: ضعفوا إسناده. وقال صاحب \"الإمام\": اختلف في إسناده. اهـ. وانظر: \"تلخيص الحبير\" ٢/ ٢٢١، وكذا \"الضعيفة\" (٤٧٩).\n(^٥) رواه الخلال في \"علله\" كما أفاده العيني في \"عمدة القاري\" ١١/ ٣٢٦، ولم أقف عليه.","vol":"17","page":338},{"text":"سابعها: فيه أيضًا إباحة الجهاد للنساء في البحر، وقد ترجم له بذلك كما ستعلمه (^١).\nقالت أم عطية: كنا نغزوا مع رسول الله فنداوي الكلمى ونقوم على المرضى (^٢).\nثامنها: فيه أن الوكيل والمؤتمن إذا علم أنه يسر صاحب المنزل مما يفعله في ماله جاز له فعل ذلك، ومعلوم أن عُبادة كان يسره نزول رسول الله - ﷺ - في بيته، واختلف العلماء في عطية المرأة من مال زوجها بغير إذنه، وسيأتي إيضاحه في موضعه وسلف في الزكاة أيضًا (^٣).\nتاسعها: ثبج -بثاء مثلثة ثم باء موحدة ثم جيم- وهو الظهر، وقال الخطابي: أعلى متن الشيء ومعظمه، وثبج كل شيء وسطه (^٤)، ويؤيد الأول رواية: \"يركبون ظهر هذا البحر\"، والثبج ما بين الكتفين (^٥)، وفي \"أمالي القالي\" ثبج البحر ظهره، وقيل: معظمه، وقيل: قوته.\nوضحكه سرور منه مما يدخله الله على أمته من الأجر وما ينالونه من الخير كما سلف.\nالعاشر: فيه أيضًا أنَّ الجهاد تحت راية كل إمام جائر ماضٍ إلى يوم القيامة؛ لأنه رأى الآخرين ملوكًا على الأسرة كما رأى الأولين ولا نهاية للآخرين إلى يوم القيامة، قَالَ تعالى: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ\n_________\n(^١) سيأتي برقم (٢٨٧٧ - ٢٨٧٨) باب: غزو المرأة في البحر.\n(^٢) سلف برقم (٣٢٤) مطولا، كتاب: الحيض، باب: شهود الحائض العيدين، وفي نسبة القول إلى أم عطية خلاف، انظر: \"فتح الباري\" ١/ ٤٢٣.\n(^٣) سلف برقم (١٤٢٥) باب: من أمر خادمه بالصدقة، ولم يناول بنفسه.\n(^٤) \"أعلام الحديث\" ٢/ ١٣٥٦.\n(^٥) انظر: \"مجمل اللغة\" ١/ ١٦٦، \"الصحاح\" ١/ ٣٠١، مادة: ثبج.","vol":"17","page":339},{"text":"الْآخَرِينَ (٤٠)﴾ [الواقعة: ٣٩ - ٤٠] (^١).\nالحادي عشر: قولها: (ادع الله أن يجعلني منهم) فيه تمني الغزو والشهادة وهو موضع تبويب البخاري الشهادة للرجال والنساء؛ وقال غيره أيضًا: إن فيه تمني الشهادة وليس في الحديث، وإنما فيه تمني الغزو لا تمني الشهادة. كذا قاله ابن التين (^٢).\nوقال ابن المنير: حاصل الدعاء بالشهادة أن يدعو الله أن يمكن منه كافرًا يعصي الله فيقتله، وهذا مشكل على القواعد؛ إذ مقتضاها ألا يتمنى معصية الله لا له ولا لغيره، ووجه تخريجه أنَّ الدعاء قصدًا إنما هو نيل الدرجة المرفوعة المعدة للشهداء، وأما قتل الكافر فليس مقصود الداعي وإنما هو من ضروريات الوجود؛ لأن الله تعالى أجرى حكمه ألا ينال تلك الدرجة إلا شهيد (^٣).\nقلتُ: قد أسلفنا أن عمر -﵁ - تمناها على يد كافر (^٤).\nالثاني عشر: قيل: إن رؤياه - ﵇ - الثانية كانت في (شهيد) (^٥) البر فوصف حال البر والبحر بأنهم ملوكٌ على الأسرة، حكاه ابن التين وغيره، قَالَ: وقيل: يحتمل أن يكون حالهم في الدنيا كالملوك على الأسرة ولا يبالون بأحد.\nالثالث عشر: هذا الحديث من أعلام نبوته وذلك أنه أخبر فيه\n_________\n(^١) \"التمهيد\" ١/ ٢٣٤.\n(^٢) رد الحافظ في \"الفتح\" ٦/ ١١ على ابن التين بقوله: إن الشهادة هي الثمرة العظمى المطلوبة في الغزو.\n(^٣) \"المتواري\" ص ١٤٩.\n(^٤) سلف من رواية مالك في \"الموطأ\" ص ٢٨٥.\n(^٥) في (ص ١): شهداء.","vol":"17","page":340},{"text":"بضروب من الغيب قبل وقوعها، منها: جهاد أمته في البحر، وضحكه دال على أن الله تعالى يفتح لهم ويغنمهم.\nومنها: الإخبار بصفة أحوالهم في جهادهم، وهو قوله: \"يركبون ثبج هذا البحر ملوكًا على الأسرة\".\nومنها: قوله لأم حرام: (\"أنت من الأولين\") فكان كذلك، غزت مع زوجها في أول غزوة كانت إلى الروم في البحر مع معاوية زمن عثمان، سنة ثمان وعشرين وقال ابن (زيد) (^١): سنة سبع وعشرين، وقيل: بل كان ذَلِكَ في خلافة معاوية على ظاهره، والأول أشهر وهو ما ذكره أهل السير، وفيه هلكت.\nومنها: الإخبار ببقاء أمته من بعده وأن تكون لهم شوكة، وأن أم حرام تبقى إلى ذلك الوقت، وكل ذلك لا يعلم إلا بوحي على ما أوحي به إليه في نومه.\nوفيه: أن رؤيا الأنبياء وحي، وقد سلف (^٢).\nوفيه: ضحك المبشر إذا بشر مما يسره كما فعل الشارع.\nوفيه: كما قَالَ المهلب: فضل لمعاوية وأن الله قد بشر به نبيه في النوم؛ لأنه أول من غزا في البحر وجعل من غزا تحت رايته من الأولين (^٣).\n_________\n(^١) كذا في الأصل، ولَيُراجع: \"تاريخ مولد العلماء ووفياتهم\" ١/ ١١٣.\n(^٢) سلف برقم (١٣٨) كتاب: الوضوء، باب: التخفيف في الوضوء؛ آخر حديث ابن عباس، من طريق عبيد بن شمير فذكره، ثم قرأَ ﴿إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴾ وانظر: \"الفتح\" ١/ ٢٣٩.\n(^٣) نقله عنه ابن بطال في \"شرحه\" ٥/ ١١.","vol":"17","page":341},{"text":"وفيه: أن الموت في سَبيل الله شهادة. قَالَ ابن أبي شيبة: حَدَّثَنَا يزيد بن هارون: ثنا ابن عون، عن ابن سيرين، عن أبي العجفاء السلمي قَالَ: قَالَ عمر: قَالَ محمد - ﷺ -: \"من قتل في سَبيل الله أو مات فهو في الجنة\" (^١).\nالرابع عشر: فيه دلالة على أن من مات في طريق الجهاد من غير مباشرة ومشاهدة له من الأجر مثل ما للمباشر، (وكن) (^٢) النساء إذا غزون يسقين الماء ويداوين الكلمى ويصنعن لهم طعامهم وما يصلحهم، كما سلف.\nقَالَ ابن عبد البر: وفيه أن الموت في سَبيل الله والقتل سواء أو قريب من السواء في الفضل، قَالَ: وإنما قلتُ أو قريب من السواء لاختلاف الناس في ذَلِكَ، فمن أهل العلم من جعل الميت في سبيل الله والمقتول سواء، واحتج بقوله تعالى: ﴿وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمُ الله رِزْقًا حَسَنًا﴾ [الحج: ٥٨] الاثنين جميعًا، وبقوله: ﴿وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللهِ﴾ [النساء: ١٠٠] (^٣)، وبقوله - ﷺ - في حديث عتيك: \"من خرج مجاهدًا في سَبيل الله فخر عن دابته فمات أو لدغته حية فمات أو مات حتف أنفه فقد وقع أجره على الله\" (^٤).\n_________\n(^١) \"المصنف\" ٤/ ٢٣١ (١٩٥٠٤)، وصححه ابن حبان ١٠/ ٤٨٠ (٤٦٢٠) والحاكم ٢/ ١٠٩.\n(^٢) في (ص ١): وكذا.\n(^٣) \"التمهيد\" ١/ ٢٣٥.\n(^٤) رواه أحمد ٤/ ٣٦، وابن أبي عاصم في \"الجهاد\" ١/ ٥٧٧ (٢٣٦)، والطبراني ٢/ ١٩١ (١٧٧٨)، قال الهيثمي في \"المجمع\" ٥/ ٢٧٧: فيه محمد بن إسحاق، مدلس، وبقية رجاله ثقات.","vol":"17","page":342},{"text":"وفي \"صحيح مسلم\" من حديث أبي هريرة مرفوعًا: \"من قتل في سَبيل الله فهو شهيد، ومن مات في سبيل الله فهو شهيد\" (^١)، ومن حديث عقبة بن عامر مرفوعًا: \"من صرع عن دابته في سبَيل الله فمات فهو شهيد\" (^٢).\nوفي أبي داود من حديث بقية، عن عبد الرحمن بن ثابت بن ثوبان، عن أبيه، عن مكحول، عن ابن غنم، عن أبي مالك الأشعري مرفوعًا: \"من وقصه فرسه أو بعيره أو لدغته هامة أو مات على فراشه على أي حتف شاء الله فهو شهيد\"، واستدركه الحاكم؛ وقال: صحيح على شرط مسلم (^٣).\nقَالَ ابن عبد البر: وقد ثبت عن سيدنا رسول الله - ﷺ - أنه سُئل: أي الجهاد أفضل؟ فقال: \"من أهريق دمه وعقر جواده\" (^٤)، فإذا كان هذا أفضل الشهداء؛ اعلم أن من ليس كذلك أنه مفضول (^٥).\nقلتُ: وفي \"صحيح الحاكم\": وقال: صحيح الإسناد من حديث\n_________\n(^١) \"صحيح مسلم\" (١٩١٥) كتاب: الإمارة، باب: بيان الشهداء.\n(^٢) رواه ابن أبي عاصم في \"الجهاد\" ٢/ (٢٣٧)، وأبو يعلى ٣/ ٢٩٠ (١٧٥٢)، قال الهيثمي في \"المجمع\" ٥/ ٢٨٣: رواه أبو يعلى، وفيه من لم أعرفه. ثم ذكره بَعْدُ ٥/ ٣٠ أو قال: رواه الطبراني ورجاله ثقات. وصححه الألباني في \"الصحيحة\" (٢٣٤٦).\n(^٣) \"سنن أبي داود\" (٢٤٩٩)، \"المستدرك\" ٢/ ٧٨، وتعقبه الذهبي بأن فيه من لم يحتج به مسلم. وضعفه الألباني في \"الضعيفة\" (٥٣٦١).\n(^٤) رواه أبو داود (١٤٤٩)، والنسائي ٥/ ٥٨ من حديث عبد الله بن حبشي الخثعمي، مرفوعًا. وفي الباب: عن عمرو بن عبسة وجابر وغيرهما. وانظر: \"الصحيحة\" (٥٥١ - ٥٥٢).\n(^٥) \"التمهيد\" ١/ ٢٣٧.","vol":"17","page":343},{"text":"كعب بن عجرة قَالَ النبي - ﷺ - لعمر يوم بدرٍ ورأى قتيلًا: \"يا عمر إنَّ للشهداء سادة وأشرافًا وملوكًا، وإن هذا منهم\" (^١).\nوروى الحلواني في \"معرفته\": حدثنا أبو على الحنفي، ثَنَا إسماعيل بن إبراهيم بن مهاجر، عن عبد الملك بن عمير قال: قَالَ علي بن أبي طالب: من حبسه السلطان وهو ظالم له فمات في محبسه ذَلِكَ فهو شهيد، ومن ضربه السلطان ظالمًا فمات من ضربه (ذَلِكَ) (^٢) فهو شهيد وكل (موت) (^٣) يموت بها المسلم فهو شهيد غير أن الشهادة تتفاضل (^٤).\nقَالَ ابن عبد البر: وكان عمر بن الخطاب يضرب من يسمعه يقول: من قتل في سبيل الله فهو شهيد. ويقول لهم: قولوا: في الجنة، قَالَ أبو عمر: وذَلِكَ أن شرط الشهادة شديد فمن ذَلِكَ ألا يغل ولا يجبن، وأن يُقتل مقبلًا غير مدبر، وينفق (الكريمة) (^٥) وألا يؤدي جارًا ولا رفيقًا ولا ذميًّا ولا يخفي (غلولا) (^٦)، ولا يسب إمامًا ولا يفر من الزحف (^٧).\nقلت: ومقالة عمر أخرجها الحاكم عنه، ولفظه: لعله يكون قد أوقر دابته ذهبًا أو ورقًا يلتمس التجارة، فلا تقولوا ذاكم، ولكن قولوا كما قَالَ النبي - ﷺ -: \"من قتل في سبيل الله أو مات فهو في الجنة\" ثم قَالَ: حديث\n_________\n(^١) \"المستدرك\" ٢/ ٧٦، وتعقبه الذهبي قائلا: لا والله؛ إبراهيم بن إسحاق بن نسطاس واهٍ.\n(^٢) من (ص ١).\n(^٣) كذا في الأصول، وفوقها في (نسخة س): كذا.\n(^٤) ذكره الغزالي في \"الإحياء\" ٤/ ١٦٤. عن علي.\n(^٥) في الأصل: اللكمة.\n(^٦) في الأصل: عدوا. وعلم عليها: كذا.\n(^٧) \"التمهيد\" ١/ ٢٣٧.","vol":"17","page":344},{"text":"صحيح ولم يخرجاه (^١).\nوعن أبي عبيدة، عن أبيه: إياكم وهذِه الشهادات أن يقول الرجل: قتل فلان شهيدًا، فإن الرجل يقاتل حمية، ويقاتل في طلب الدنيا، ويقاتل وهو جريء الصدر (^٢).\nقَالَ: واختلفوا في شهيد البحر أهو أفضل أم شهيد البر؟ فقال: قوم: شهيد البر، وقال قوم: شهيد البحر (^٣).\nقَالَ: ولا خلاف بين أهل العلم أن البحر إذا ارتج لم يجز ركوبه لأحد بوجه من الوجوه في حين ارتجاجه (^٤).\nوالذين رجحوا شهيد البحر؛ احتجوا مما رواه الطبراني في أكبر معاجمه من حديث أبي أمامة مرفوعًا: \"يغفر لشهيد البر الذنوب كلها إلا الدين، ويغفر لشهيد البحر الذنوب كلها والدين\" (^٥).\nورواه ابن أبي عاصم في كتاب \"الجهاد\" عن الحسن بن الصباح، ثَنَا يحيى بن عباد، ثَنَا يحيى بن عبد العزيز، (عن عبد العزيز) (^٦) بن يحيى، ثَنَا سعيد بن صفوان، عن عبد الله بن المغيرة، عن عبد الله بن أبي بردة، سمعت عبد الله بن عمرو يقول: قال رسول الله - ﷺ -: \"الشهادة تكفر كل\n_________\n(^١) \"المستدرك ٢/ ١١٩.\n(^٢) رواه أبو يعلى ٩/ ٢٥٥ (٥٣٧٦)، والحاكم ٢/ ١١٠ - ١١١١ مطولًا، وفيه قصة؛ قال الحاكم: هذا حديث صحيح؛ إن سلم من الإرسال، فقد اختلف مشايخنا في سماع أبي عبيدة من أبيه [يعني: ابن مسعود].\n(^٣) \"التمهيد\" ١/ ٢٣٤.\n(^٤) قاله ابن عبد البر في \"التمهيد\" ١/ ٢٣٨.\n(^٥) \"المعجم الكبير\" ٨/ ١٧٠ (٧٧١٦)، وحكم عليه الألباني بالوضع في \"الضعيفة\" (٨١٧).\n(^٦) من (ص ١).","vol":"17","page":345},{"text":"شيء إلا الدين (والغزو) (^١) في البحر يكفر ذلك كله\" (^٢).\nومن حديث عبد الله بن صالح، عن يحيى بن أيوب، عن يحيى بن سعيد، عن عطاء بن يسار، عن ابن عمرو مرفوعًا: \"غزوة في البحر خير من عشر غزوات في البر\" (^٣). ومن حديث هلال بن ميمون، عن أبي ثابت يعلي بن شداد بن أوس، عن أم حرام قالت: ذكر رسول الله - ﷺ - غزاة البحر فقال: \"إن للمائد فيه أجر شهيد، وإن للغريق أجر شهيدين\" (^٤).\nولابن ماجَهْ من حديث أبي أمامة مرفوعًا: \"لشهيد البحر مثل شهيد البر والمائد في البحر كالمتشحِّط في دمه في البر، وما بين الموجتين كقاطع الدنيا في طاعة الله، وإن الله تعالى وكل ملك الموت بقبض الأرواح إلا شهيد البحر فإنه يتولى قبض روحه، ويغفر لشهيد البر الذنوب كلها إلا الدين، ولشهيد البحر الذنوب كلها والدين\" (^٥)، وقد سلف هذا عن الطبراني أيضًا (^٦).\n_________\n(^١) كذا في الأصول، وفي \"الجهاد\": الغرق.\n(^٢) \"الجهاد\" ٢/ ٦٥٥ (٢٧٩) وأورده الحافظ في \"تهذيب التهذيب\" ٢/ ٥٩٨ وقال متن باطل إسناده مظلم.\n(^٣) \"الجهاد\" ٢/ ٦٥٦ (٢٨٠)، وصححه الحاكم ٢/ ١٤٣ على شرط البخاري.\nغير أن عبد الله بن صالح الجهني كاتب الليث، ليس على شرطه فهو لم يورد عنه إلا حديثا واحدا وعلق عنه غير ذلك كما ذكره الحافظ في \"المقدمة\" ص ٤١٣؛ والحديث ضعفه الألباني في \"الضعيفة\" (١٢٣٠).\n(^٤) \"الجهاد\" ٢/ ٦٦٣ (٢٨٥)، ورواه أبو داود (٢٤٩٣)، وحسنه الألباني في \"الإرواء\" (١١٩٤).\n(^٥) \"سنن ابن ماجَهْ\" (٢٧٧٨)، وضعف البوصيري إسناده في \"زوائده\" ص ٣٧٥ (٩٣٣)، وقال الألباني في \"الإرواء\" (١١٩٥): ضعيف جدا.\n(^٦) \"الكبير\" ٨/ ١٧٠.","vol":"17","page":346},{"text":"<span data-type='title' id=toc-2012>٤ - باب دَرَجَاتِ المُجَاهِدِينَ فِي سَبِيلِ اللهِ</span>\nيُقَالُ: هَذِهِ سَبِيلِي، وهذا سَبِيلِي.\n﴿غُزًّا﴾ [آل عمران: ١٥٦] وَاحِدُهَا غازٍ. ﴿هُمْ دَرَجَاتٌ﴾ [آل عمران: ١٦٣]: لَهُمْ دَرَجَاتٌ.\n\n٢٧٩٠ - حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ، حَدَّثَنَا فُلَيْحٌ، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ -﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ آمَنَ بِاللهِ وَبِرَسُولِهِ وَأَقَامَ الصَّلَاةَ وَصَامَ رَمَضَانَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الجَنَّةَ جَاهَدَ فِي سَبِيلِ اللهِ، أَوْ جَلَسَ فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا\". فَقَالُوا: يَا رَسُولَ اللهِ، أَفَلَا نُبَشِّرُ النَّاسَ؟. قَالَ: \"إِنَّ في الجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا الله لِلْمُجَاهِدِينَ فِي سَبِيلِ اللهِ، مَا بَيْنَ الدَّرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ، فَإِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَوْسَطُ الجَنَّةِ وَأَعْلَى الجَنَّةِ -أُرَاهُ: فَوْقَهُ عَرْشُ الرَّحْمَنِ- وَمِنْهُ تَفَجَّرُ أَنْهَارُ الجَنَّةِ\". قَالَ مُحَمَّدُ بْنُ فُلَيْحٍ عَنْ أَبِيهِ: \"وَفَوْقَهُ عَرْشُ الرَّحْمَنِ\". [٧٤٢٣ - فتح: ٦/ ١١]\n\n٢٧٩١ - حَدَّثَنَا مُوسَى، حَدَّثَنَا جَرِيرٌ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ سَمُرَةَ: قَالَ النَّبِيُّ - ﷺ -: \"رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي فَصَعِدَا بِي الشَّجَرَةَ، فَأَدْخَلَانِي دَارًا هِيَ أَحْسَنُ وَأَفْضَلُ، لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهَا قَالَا: أَمَّا هَذِهِ الدَّارُ فَدَارُ الشُّهَدَاءِ\". [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح: ٦/ ١١]\nثم ساق حديث أَبِي هُرَيْرَةَ -﵁قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ آمَنَ باللهِ وَرَسُولِهِ وَأَقامَ الصَّلَاةَ وَصَامَ رَمَضَانَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الجَنَّةَ، جَاهَدَ فِي سَبِيلِ اللهِ أَوْ جَلَسَ فِي أَرْضِهِ التِي وُلِدَ فِيهَا\". فَقَالُوا: يَا رَسُولَ اللهِ، أَفَلَا نُبَشِّرُ النَّاسَ؟ قَالَ: \"إِنَّ في الجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِ اللهِ، مَا بَيْنَ الدَّرَجَتَيْنِ كمَا بَيْنَ السَّمَاءِ وَالأَرْضِ، فَإِذَا سَألتُمُ الله فَاسْألوهُ الفِرْدَوْسَ، فَإِنَّهُ أَوْسَطُ الجَنَّةِ وَأَعْلَى الجَنَّةِ -أُرَاهُ: وَفَوْقَهُ عَرْشُ الرَّحْمَنِ- وَمِنْهُ تَفَجَّرُ أَنْهَارُ الجَنَّةِ\". قَالَ","vol":"17","page":347},{"text":"مُحَمَّدُ بْنُ فُلَيْحٍ، عَنْ أَبِيهِ: \"وَفَوْقَهُ عَرْشُ الرَّحْمَنِ\".\nوحديث سَمُرَةَ: قَالَ النَّبِيُّ - ﷺ -: \"رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي فَصَعِدَا بِي الشَّجَرَةَ، فَأَدْخَلَانِي دَارًا هِيَ أَحْسَنُ وَأَفْضَلُ، لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهَا، قَالَا: أَمَّا هذِه الدَّارُ فَدَارُ الشُّهَدَاءِ\".\nالشرح:\nالسبيل كما قَالَ يذكر ويؤنث؛ قَالَ ابن سيده: السبيل الطريق وما وضح منه، وسبيل الله: (طريق الله) (^١) الذي دعا إليه، واستُعمل السبيل في الجهاد (أكثر) (^٢) لأنه السبيل الذي يقاس به (على) (^٣) عقد الدين والجمع سُبُل (^٤). وما ذكره في تصير (غزًّا) ﴿هُمْ دَرَجَاتٌ﴾ (^٥)؛ ثابت في بعض النسخ.\nوتعليق محمد بن فليح أسنده البخاري في التوحيد عن إبراهيم بن المنذر، عن محمد بن فليح به (^٦).\nقَالَ الجياني: وفي نسخة أبي الحسن القابسي: ثَنَا محمد بن فليح، وهو وهم؛ لأن البخاري لم يدرك محمدًا هذا، وإنما يروي عن ابن المنذر ومحمد بن سنان، عنه، والصواب: وقال محمد بن فليح كما\n_________\n(^١) في (ص ١): طرق الهدى.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) \"المحكم\" ٨/ ٣٣٢ مادة: سبل. مقلوبُهُ؛ وبذلك جزم الفراء في \"معاني القرآن\" ٢/ ٣٢٧، كما ذكر الحافظ في \"الفتح\" ٦/ ١١، وذكر ذلك ابن الأنباري في \"المذكر والمؤنث\" ص ٣١٩.\n(^٥) هو من تفسير أبي عبيدة كما في \"المجاز\" ١/ ١٠٧.\n(^٦) سيأتي برقم (٧٤٢٣) باب: وكان عرشه على الماء.","vol":"17","page":348},{"text":"رواه الجماعة (^١)، وحديثه هذا من أفراد البخاري (^٢)، ويأتي أيضًا في باب من أصابه سهم غرب (^٣)، وحديث سمرة تقدم (^٤).\nولا شك أن الجنة تستحق بالإيمان بالله ورسوله تفضلًا وإحسانًا، وفي الحديث: \"ثمن الجنة لا إله إلا الله\" (^٥). والأعمال الصالحة تنال بها الدرجات والمنازل في الجنة. والفردوس، قَالَ ابن عزيز (^٦): هو البستان بلغة الروم (^٧). وقال الزجاج: بالسريانية؛ وقال غيرهما: بالنبطية، أي: فنقل إلى لسان العرب (^٨). وقيل: هو البستان الذي\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٢٧.\n(^٢) ذكره الحميدي في أفراد البخاري. انظر: \"الجمع بين الصحيحين\" ٣/ ٢٤١ (٢٥١١). وسلف برقم (٥٩) كتاب: العلم، باب: من سأل عالما وهو مشتغل في حديثه ..\n(^٣) سيأتي برقم (٢٨٠٩) من حديث أم الرُّبيع بنت البراء.\n(^٤) سلف برقم (١٣٨٦) كتاب: الجنائز.\n(^٥) رواه ابن عدي في \"الكامل\" ٨/ ٦٥ (١٨٣٠)، من حديث أنس، وعزاه السيوطي كما في \"الفيض\" ٣/ ٤٤٤ لابن مردويه عن أنس أيضًا، ولعبد بن حميد في \"تفسيره\" عن الحسن مرسلا، وقال المناوي: قال الديلمي: في الباب: عن ابن عباس وغيره. اهـ. وضعفه الألباني في \"الضعيفة\" (٣٤٥٧)، ثم قال: رواه أبو نعيم بسند صحيح، عن الحسن موقوفا عليه، وهو الصواب.\n(^٦) بضم العين المهملة ثم زاي بعدها ياء وآخرها راء. انظر ترجمته في: \"سير أعلام النبلاء\" ١٥/ ٢١٦.\n(^٧) وهو قول مجاهد أيضا، رواه عنه الطبري في \"التفسير\" ٨/ ٢٩٦ (٢٣٤٠٣).\n(^٨) وأما جاء في القرآن بغير لغة العرب؛ فقد اختلف الأئمة في وقوعه: فذهب قوم إلى عدمه، منهم: الشافعي كما في \"الرسالة\" ص ٤٢ - ٥٣، وأبو عبيدة في \"المجاز\" ١/ ١٧ - ١٩، وقال الطبري: إن ذلك من توارد اللغات، كما في \"تفسيره\".\nوذهب قوم إلى جواز ذلك في القرآن، وذكرا لذلك حكما وفوائد، ورجح السيوطي قول الطبري فيما رواه عن أبي ميسرة قال: في القرآن من كل لسان.\nوانظر: \"البرهان\" للزركشي ١/ ٢٨٧ - ٢٩٠، \"الإتقان\" للسيوطي ٢/ ١٢٥ - ١٢٩.","vol":"17","page":349},{"text":"يجمع كل ما في البساتين من شجر وزهر ونبات مونق، وهو قول الزجاج وعبارته فيه: الفردوس: الأودية التي تنبت ضروبًا من النبت (^١).\nوقوله: (\"إنه أوسط الجنة\") أي أفضلها، ومنه ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ [البقرة: ١٤٣] أي: خيارًا؛ وفي الترمذي: هو ربوة الجنة وأوسطها وأفضلها (^٢).\nقَالَ الداودي: قَالَ بعد الفردوس باب من أبواب الجنة وقال أبو أمامة: هو سرة الجنة (^٣)، ونقل الجواليقي عن أهل اللغة: أنه مذكر وإنما أنث في قوله تعالى ﴿الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (١١)﴾ [المؤمنون: ١١].\nوقال ابن بطال: وسط الجنة يحتمل أن يريد موسطتها والجنة قد حفت بها من كل جهة.\nوقوله: (\"وأعلى الجنة\") يريد أرفعها؛ لأن الله تعالى مدح الجنات إذا كانت في علو فقال: ﴿كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ﴾ [البقرة: ٢٦٥].\nوقوله: (\"وفوقه عرش الرحمن\") قَالَ ابن التين: أي فوق الجنة كلها.\nوقوله: (\"ومنه تفجر أنهار الجنة\") يدل أنها عالية في الارتفاع.\nوقوله: (\"من آمن بالله ورسوله .. \") إلى آخره؛ فيه تأنيس لمن حرم الجهاد في سبيل الله، فإن له من الإيمان بالله تعالى والتزام الفرائض\n_________\n(^١) ذكره ابن الجوزي في \"تفسيره\" ٥/ ٢٠٠.\n(^٢) \"جامع الترمذي\" (٣١٧٤)؛ وقال: حسن صحيح.\n(^٣) رواه الطبري في \"تفسيره\" ٨/ ٢٩٦ (٢٣٤٠١)، والطبراني ٨/ ٢٤٦ (٧٩٦٦)، والحاكم ٢/ ٣٧١، وفيه: جعفر بن الزبير، قال الذهبي: هالك. وبه أعله الهيثمي في \"المجمع\" ١٠/ ٣٩٨، والألباني في \"الضعيفة\" (٣٧٠٥).","vol":"17","page":350},{"text":"ما يوصله إلى الجنة؛ لأنها هي غاية الطالبين ومن أجلها تبذل النفوس في الجهاد؛ خلافًا لما يقوله بعض جهلة الصوفية.\nفلما قيل لرسول الله: (أفلا نبشر الناس؟) أخبر - ﷺ - بدرجات المجاهدين في سبيل الله وفضيلتهم في الجنة؛ ليرغب أمته في جهاد المشركين؛ لإعلاء كلمة الإسلام، ولم يذكر فيه الزكاة والحج. قَالَ ابن بطال: لأنه كان قد فرضهما (^١)؛ وفيه نظر فإن الزكاة فرضت قبل عام خيبر (^٢) كما سلف، والحج فُرِضَ سنةَ ستًّ على ما تقدم.\nورواه أبو هريرة وهو أسلم عام خيبر، وفي \"صحيح مسلم\" من حديث أنس مرفوعًا: \"من طلبَ الشهادة صادقًا أعطيها ولو لم تصبه\" (^٣)، وفي \"المستدرك\": \"من سأل القتل في سبيل الله صادقًا ثم مَات أعطاه الله أجر شهيد\" (^٤)، وفي النسائي من حديث معاذ مرفوعًا: \"من سأل الله القتل من عند نفسه صادقًا، ثم مات أو قتل فله أجر شهيد\" (^٥)، وفي \"المستدرك\" -وقال: صحيح على شرط الشيخين- من حديث سهل بن حنيف، عن أبيه، عن جده مرفوعًا: \"من سأل الله الشهادة بصدق بلغه الله منازل الشهداء، وإن مات على فراشه\" (^٦).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٢ - ١٣.\n(^٢) في هامش الأصل ما نصه: فرضت الزكاة سنة اثنتين للهجرة.\n(^٣) \"صحيح مسلم\" (١٩٠٨) كتاب: الإمارة، باب: استحباب طلب الشهادة في سبيل الله تعالى.\n(^٤) \"المستدرك\" ٢/ ٧٧ من حديث معاذ بن جبل، وصححه وتعقبه الذهبي في \"التلخيص\" بقوله: بل هو منقطع.\n(^٥) \"سنن النسائي\" ٦/ ٢٥ - ٢٦.\n(^٦) \"المستدرك\" ٢/ ٧٧.","vol":"17","page":351},{"text":"وحديث أبي هريرة يشبه هذا المعنى؛ لأن قوله: \"إذا سألتم الله فاسألوه الفردوس الأعلى\" خطاب لجميع أمته يدخل فيه المجاهد وغيره؛ فدل ذَلِكَ على أنه قد يعطي الله لمن لم يجاهد قريبًا من درجة المجاهد؛ لأن الفردوس إذا كان أعلى الجنة ولا درجة فوقه، وقد أمر الشارع جميع أمته بطلبه من الله دل أن من بوأه الله إياه وإن لم يجاهد فقد تقاربت درجته من درجات المجاهدين في العلو وإن اختلفت الدرجات في الكثرة والله يؤتي فضله من يشاء.","vol":"17","page":352},{"text":"<span data-type='title' id=toc-2013>٥ - باب الغَدْوَةِ وَالرَّوْحَةِ فِي سَبِيلِ اللهِ، وَقَابُ قَوْسِ أَحَدِكُمْ مِنَ الجَنَّةِ</span>\n٢٧٩٢ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا حُمَيْدٌ عَنْ أَنَسِ بْنِ مَالِكٍ -﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَغَدْوَةٌ في سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا\". [٢٧٩٦، ٦٥٦٨ - مسلم: ١٨٨٠ - فتح: ٦/ ١٣]\n\n٢٧٩٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَقَابُ قَوْسٍ في الجَنَّةِ خَيْرٌ مِمَّا تَطْلُعُ عَلَيْهِ الشَّمْسُ وَتَغْرُبُ\". وَقَالَ: \"لَغَدْوَةٌ أَوْ رَوْحَةٌ فِي سَبِيلِ اللهِ خَيْرٌ مِمَّا تَطْلُعُ عَلَيْهِ الشَّمْسُ وَتَغْرُبُ\". [٣٢٥٣ - مسلم: ١٨٨٢ - فتح: ٦/ ١٣]\n\n٢٧٩٤ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ -﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الرَّوْحَةُ وَالْغَدْوَةُ فِي سَبِيلِ اللهِ أَفْضَلُ مِنَ الدُّنْيَا وَمَا فِيهَا\". [٢٨٩٢، ٣٢٥٠، ٦٤١٥ - مسلم: ١٨٨١ - فتح: ٦/ ١٤]\nذكر فيه حديث أَنَسِ: \"لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا\".\nوحديث أَبِي هُرَيْرَةَ: \"لَقَابُ قَوْسِ فِي الجَنَّةِ خَيْرٌ مِمَّا تَطْلُعُ عَلَيْهِ الشَّمْسُ أَوْ تَغْرُبُ\". وَقَالَ: \"لَغَدْوَة أَو رَوْحَة فِي سَبِيلِ اللهِ خَيْرٌ مِمَّا تَطْلُعُ عَلَيْهِ الشَّمْسُ وَتَغْرُبُ\".\nوحديث سَهْلِ بْنِ سَعْدٍ: \"الرَّوْحَةُ وَالْغَدْوَةُ فِي سَبِيلِ اللهِ أَفْضَلُ مِنَ الدُّنْيَا وَمَا فِيهَا\".\nالشرح:\nحاصل ما ذكره البخاري ثلاث طرق وكلها في مسلم أيضًا.","vol":"17","page":353},{"text":"وله طريق رابع من طريق أبي أيوب انفرد به مسلم (^١).\nوخامس من طريق الحكم عن مقسم عن ابن عباس أخرجه الترمذي وقال: حسن غريب، وأخرجه أحمد أيضًا (^٢).\nوسادس من طريق (عمر) (^٣) أخرجه ابن عساكر وقال: حديث غريب.\nوسابع من طريق عبد الله بن بسر، أخرجه أيضًا.\nوثامن من طريق الزبير بن العوام، أخرجه أبو يعلى الموصلي (^٤).\nوتاسح من طريق معاوية بن خديج، أخرجه المحاملي.\nوعاشر من طريق أبي الدرداء، أخرجه ابن أبي عاصم (^٥).\nوحادي عشر من طريق علي بن يزيد، عن القاسم، عن أبي أمامة أخرجه أبو أحمد.\nولأحمد من حديث ابن لهيعة، عن زبان، عن سهل بن معاذ، عن أبيه أنه تأخر عن بعثٍ بُعث فيه حَتَّى صلى الظهر؛ فقال له رسول الله - ﷺ -: \"أتدري بكم سبقك أصحابك؟ \" قَالَ: نعم، سبقوني بغدوتهم. فقال النبي - ﷺ -: \"والذي نفسي بيده لقد سبقوك بأبعد ما بين المشرقين والمغربين في الفضيلة\" (^٦).\n_________\n(^١) \"صحيح مسلم\" (١٨٨٠) كتاب: الإمارة، باب: فضل الغدوة والروحة في سبيل الله.\n(^٢) الترمذي (١٦٤٩)، وأحمد ١/ ٢٥٦.\n(^٣) في (ص ١): ابن عمر.\n(^٤) \"مسند أبي يعلى\" ٢/ ٣٩ (٦٧٨).\n(^٥) \"الجهاد\" ١/ ٢٣٩ (٦٨).\n(^٦) \"المسند\" ٣/ ٤٣٨.","vol":"17","page":354},{"text":"إذا تقرر ذَلِكَ: فالغدوة -بفتح الغين المعجمة-: المرة من الغدو، وهو من أول النهار إلى الزوال، أما بالضم فمن صلاة الغداة إلى طلوع الشمس، والروحة -بفتح الراء- المرة من الرواح أي وقتٍ كان، والمراد به هنا: من الزوال إلى الغروب.\nو(أو) هنا للتقسيم لا للشك، واللفظ مشعر بأنها تكون فعلا واحدًا، ولا شك أنها قد تقع على اليسير والكثير من الفعل الواقع في هذين الوقتين، ففيه زيادة ترغيب وفضل عظيم، فالروحة تحصل هذا الثواب وكذا الغدوة، قَالَ النووي: والظاهر أنه لا يختص ذَلِكَ بالغدو أو الرواح من بلدته بل يحصل هذا الثواب بكل غدوة وروحة في طريقه إلى الغزو، وكذا غدوه ورواحه من موضع القتال؛ لأن الجميع يسمى غدوة وروحة في سبيل الله (^١)، وكذا قَالَ الداودي: الصحيح أن الغدوة والروحة الخرجة الواحدة ووقتها كما سلف.\nوقوله: (\"في سبيل الله\") يعني: ليقاتل فيها أو يكون فيها بأرض العدو.\nوقوله: (\"خير من الدنيا\") يعني: ثواب ذَلِكَ في الجنة خير من الدنيا، وقيل في مثل هذا: خير من أن يتصدق مما في الدنيا إذا ملكها مالك فأنفقها في وجوه البر والطاعة غير الجهاد. وقال القرطبي: أي الثواب الحاصل على مشية واحدة في الجهاد خير لصاحبه من الدنيا كلها لو جمعت له بحذافيرها (^٢).\nوقال المهلب: هما خير من زمن الدنيا؛ لأنهما في زمن قليل، أي: ثواب هذا الزمن القليل في الجنة خير من زمن الدنيا كلها، وكذا قوله:\n_________\n(^١) \"شرح مسلم\" ١٣/ ٢٦.\n(^٢) \"المفهم\" ٣/ ٧٠٩ - ٧١٠.","vol":"17","page":355},{"text":"\"لقاب قوس أحدكم\" أو \"موضع سوط\" يريد أن ما صغر في الجنة من المواضع خير من المواضع كلها من بساتينها وأرضها، فأخبر في هذا الحديث أن قصير الزمان وصغر المكان في الآخرة خير من طويل الزمان وكبر المكان (في الدنيا) (^١) تزهيدًا فيها وتصغيرًا لها وترغيبًا في الجهاد بالغدوة والروحة فيه، ومقدار قوس المجاهد يعطيه الله في الآخرة أفضل من الدنيا وما فيها، فما ظنك بمن أتعب فيه نفسه وأنفق ماله (^٢)؟\nوالقاب: القدر؛ قَالَ صاحب \"العين\": قاب القوس: قدر طولها (^٣).\nوقال الخطابي: هو ما بين السية والمقبض (^٤). وعن مجاهد: قدر ذراع. والقوس: الذراع بلغة أزد شنوءة. وقال ابن عباس وسفيان: القوس: ذراع يقاس به. قَالَ مجاهد: في ﴿قَابَ قَوْسَيْنِ﴾: أي قدر ذراعين (^٥).\nوالأشهر أن القاب القدر، وكذلك القيب والقتيبة والقاد والقدى، وقال الداودي: قاب القوس ما بين الوتر والقوس، وقيد السَّوط قدره.\nقَالَ في \"المخصص\": والقوس أنثى وتصغيرها بغير هاء. والجمع: أقواس وقياس وقِسِي وقِسْي (^٦).\n_________\n(^١) من (ص ١).\n(^٢) نقله عن المهلب ابن بطال ٥/ ١٤.\n(^٣) \"العين\" ٥/ ٢٢٨ مادة: قوب.\n(^٤) \"أعلام الحديث\" ٢/ ١٣٥٧.\n(^٥) \"تفسير مجاهد\" ٢/ ٦٢٧، \"المعجم الكبير\" ١٢/ ١٠٣ (١٢٦٠٣).\n(^٦) \"المخصص\" ٢/ ٢٥.","vol":"17","page":356},{"text":"وهذا منه - ﷺ - إنما هو على ما استقر في النفوس من تعظيم ملك الدنيا، وأما عند التحقيق فلا تدخل الجنة مع الدنيا تحت أفعل إلا كما يقال: العسل أحلى من الخل؛ فالغدوة والروحة في سبيل الله وثوابها خير من نعيم الدنيا كلها لو ملكها وتصور تنعمه بها كلها؛ لأنه زائل ونعيم الآخرة باق.","vol":"17","page":357},{"text":"<span data-type='title' id=toc-2014>٦ - باب الحُورُ الْعِينُ وَصِفَتُهُنَّ</span>\nيَحَارُ فِيهَا الطَّرْفُ شَدِيدَةُ سَوَادِ العَيْنِ شَدِيدَةُ بَيَاضِ العَيْنِ. ﴿وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ﴾ [الدخان: ٥٤]: أَنْكَحْنَاهُمْ.\n\n٢٧٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ -﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا مِنْ عَبْدٍ يَمُوتُ، لَهُ عِنْدَ اللهِ خَيْرٌ، يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا، وَأَنَّ لَهُ الدُّنْيَا وَمَا فِيهَا، إِلاَّ الشَّهِيدَ؛ لِمَا يَرَى مِنْ فَضْلِ الشَّهَادَةِ، فَإِنَّهُ يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ مَرَّةً أُخْرَى\". [٢٨١٧ - مسلم: ١٨٧٧ - فتح: ٦/ ١٤]\n\n٢٧٩٦ - وَسَمِعْتُ أَنَسَ بْنَ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ -: \"لَرَوْحَةٌ فِي سَبِيلِ اللهِ أَوْ غَدْوَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوْسِ أَحَدِكُمْ مِنَ الجَنَّةِ أَوْ مَوْضِعُ قِيدٍ -يَعْنِي: سَوْطَهُ- خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوْ أَنَّ امْرَأَةً مِنْ أَهْلِ الجَنَّةِ اطَّلَعَتْ إِلَى أَهْلِ الأَرْضِ لأَضَاءَتْ مَا بَيْنَهُمَا وَلَمَلأَتْهُ رِيحًا، وَلَنَصِيفُهَا عَلَى رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا\". [انظر: ٢٧٩٢ - مسلم: ١٨٨٠ - فتح: ٦/ ١٥]\nثم ساق حديث أبي إِسْحَاقَ، عَنْ حُمَيْدٍ، عن أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا مِنْ عَبْدٍ يَمُوتُ، لَهُ عِنْدَ اللهِ خير، يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا، وَأَنَّ لَهُ الدُّنْيَا وَمَا فِيهَا إِلَّا الشَّهِيدَ؛ لِمَا يَرى مِنْ فَضْلِ الشَّهَادَةِ، فَإِنَّهُ يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ مَرَّةً أُخْرى\".\nوَسَمِعْتُ أَنَسَ بْنَ مَالِكٍ، عَنِ النَّبِيّ - ﷺ -: \"لَرَوْحَةٌ فِي سَبِيلِ اللهِ أَوْ غَدْوَةٌ خير مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوْسِ أَحَدِكُمْ مِنَ الجَنَّةِ أَوْ مَوْضِعُ قِيدٍ -يَعْنِي: سَوْطَهُ- خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوْ أَنَّ امْرَأةً مِنْ أَهْلِ الجَنَّةِ اطَّلعَتْ إلى أَهْلِ الأَرْضِ لأَضَاءَتْ مَا بَيْنَهُمَا وَلَمَلأتْهُ رِيحًا، وَلَنَصِيفُهَا عَلَى رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا\".","vol":"17","page":358},{"text":"الشرح:\nالقطعة الأولى أخرجها مسلم، ومن عند قوله: \"ولقاب قوس .. \" إلى آخره من أفراد البخاري. ومعنى قوله: (يَحَارُ فيها الطَّرْفُ) يتحيَّرُ البصر فيها لحسنها؛ يقال: حار يحار، وأصله حير وليس اشتقاقه من اشتقاق الحور كما ظنه البخاري؛ لأن الحور من حور والحيرة من حير نبه عليه ابن التين، واللغة تساعده.\nوقول البخاري: (شديدة سواد العين وبياضها) زاد غيره: إذا كانت بيضاء. وأصل الحَوَر البياض، وكذلك قيل لنساء الحاضرة: الحواريات (لبيض) (^١) ألوانهن وثيابهن إلا أن العرب لا تستعمله إلا للبيضاء الشديدة سواد الحدقة في شدة بياضها.\nقَالَ ابن سيده في \"محكمه\": الحور هو أن يشتد بياضُ بياضِ العين وسوادُ سوادِها وتستدير حدقتها وترق جفونها ويبيض ما حواليها، وقيل: الحور: شدة سواد المقلة في شدة بياضها في شدة بياض الجسد ولا تكون الأدماء حوراء.\nوقال أبو عمرو: الحور أن تسود العين كلها مثل الظباء والبقر، وليس في بني آدم حور، وإنما قيل للنساء حور العيون؛ لأنهن يشبهن بالظباء والبقر. وقال كراع: الحور أن يكون البياض محدقًا بالسواد كله، وإنما يكون هذا في البقر والظباء ثم يستعار للناس، وهذا إنما حكاه أبو عبيد في البرج (^٢) غير أنه لم يقل إنما يكون في الظباء والبقر. وقال الأصمعي: لا أدري ما الحور في العين؟ وقد حَوِر حَوَرًا واحْور، وهو أَحْور، وامرأة حَوْراء، وعين حوراء، والجمع حُور.\n_________\n(^١) علم عليها الناسخ (كذا).\n(^٢) كذا في الأصول، وفوقها: كذا.","vol":"17","page":359},{"text":"أما قوله: (عيناء حوراء) من العين الحير؛ فعلى الاتباع لعين، والحوراء: البيضاء لا يقصد بذلك حور عينها، والأعرابُ تُسَمَّي نساء الأمصار حواريات؛ لبياضهن وتباعدهن عن قشف الأعرابية بنظافتهن (^١)، وقد سلف.\nويحتمل أن البخاري أراد أن الطرف يحار فيهن ولا يهتدي سبيلًا لفرط حسنهن، لا أنه أراد الاشتقاق، فلأن كان كذلك فلا إيراد.\nوالعِين قَالَ الضحاك: هي الواسعة العَيْن: (الحسان) (^٢)، واحدها: عيناء، وذكر العلماء أن الحور على أصناف مصنفة صغار وكبار، وعلى ما اشتهت نفس أهل الجنة.\nوذكر ابن وهب عن محمد بن كعب القرظي أنه قَالَ: والذي لا إله إلا هو لو أن امرأة من الحور اطلعت سوارًا لها لأطفأ نور سوارها نور الشمس والقمر، فكيف المسورة، وإن خلق الله شيئًا (تلبسه) (^٣)؛ إلا عليه مثل ما عليها من ثياب وحلي.\nوقال أبو هريرة: إن في الجنة حوراء يقال لها العيناء إذا مشت مشى حولها سبعون ألف وصيفة عن يمينها وعن يسارها كذلك، وهي تقول: أين الآمرون بالمعروف والناهون عن المنكر؟\nوقال ابن عباس: في الجنة حوراء يقال لها اللعبة لو بزقت في البحر لعذب ماؤه (^٤).\nوقال - ﷺ -: \"رأيت ليلة الإسراء حوراء جبينها كالهلال في رأسها مائة\n_________\n(^١) \"المحكم\" ٣/ ٣٨٦، وانظر: \"الصحاح\" ٢/ ٦٣٩ - ٦٤٠. مادة: (حور).\n(^٢) من (ص ١).\n(^٣) في (ص ١): تكسيه.\n(^٤) رواه ابن أبي الدنيا في \"صفة الجنة\" ص ٢٠٧ بلفظ مقارب.","vol":"17","page":360},{"text":"ضفيرة، ما بين الضفيرة والضفيرة سبعون ألف ذؤابة، والذوائب أَضْوَءُ من البدر وخلخالها مكلَّلٌ بالدر، وصفوف الجواهر، على جبينها سطران مكلل بالدر، والجوهر في الأول بسم الله الرحمن الرحيم، وفي الثاني: من أراد مثلي فليعمل بطاعة ربي -﷿-؛ فقال لي جبريل: هذِه وأمثالها لأمتك\" وقال ابن مسعود: إن الحوراء ليرى مخ ساقها من وراء اللحم والعظم ومن تحته سبعون حلة كما يرى الشراب في الزجاج الأبيض (^١).\nوروي أنه - ﷺ - سُئل عن الحور من أي شيء خلقن؟ فقال: \"من ثلاثة أشياء أسفلهن من المسك، وأوسطهن من العنبر، وأعلاهن من الكافور، وحواجبهن سواد خط في نور\" وفي لفظ: \"سألت جبريل عن كيفية خلقهن، فقال: يخلقهن رب العالمين من قضبان العنبر والزعفران، مضروبات عليهن الخيام، أول ما يُخلق منهن نهد من مسك أَذْفَر أبيض عليه يلتئم البدن\".\nوقال ابن عباس: خلقت الحوراء من أصابع رجليها إلى ركبتيها من الزعفران، ومن ركبتيها إلى ثديها من المسك الأَذْفر، ومن ثديها إلى عنقها من العنبر الأشهب، ومن عنقها (وثم) (^٢) من الكافور الأبيض،\n_________\n(^١) من أول قول المصنف (ذكر ابن وهب ..) أورده القرطبي في \"التذكرة\" ص ٥٥٥ - ٥٥٦. وانظر: \"إحياء علوم الدين\" ٤/ ٦٧٤.\n(^٢) كذا صورتها التقريبية في الأصول، وفوقها في الأصل: كذا.\n[قد ترجح عندنا أن هنا سقطا؛ يؤيد قولنا أن المناوي -﵀- تعالى نقل -وهو نقل عزيز- في \"فيض القدير\" ٣/ ٥٩٨ عن إحدى نسخ كتابنا هذا؛ فقال: وفي \"شرح البخاري\" لابن الملقن: عن ابن عباس خلقت الحور من أصابع رجليها إلى ركبتيها من الزعفران ومن ركبتيها إلى ثدييها من المسك الأذفر ومن ثدييها إلى عنقها من العنبر الأشهب ومن عنقها إلى نهاية رأسها من الكافور الأبيض].","vol":"17","page":361},{"text":"(تلبس سبعون) (^١) ألف حُلة مثل شقائق النعمان، إذا أقبلت يتلألأ وجهها ساطعًا كما تتلألأ الشمس لأهل الدنيا، إذا أقبلت ترى كبدها من رقة ثيابها وجلدها، في رأسها سبعون ألف ذؤابة من المسك، لكل ذؤابة منها وصيفة ترفع ذيلها (^٢).\nوما ذكره في معنى ﴿وَزَوَّجْنَاهُم﴾: أنكحناهم سيأتي الكلام عليه في بَابه (^٣).\nو(قَيْد الرمح): قدره وقيسه.\nو(النصيف): الخمار. قاله صاحب \"العين\" (^٤).\nقَالَ النابغة:\nسقط النصيف ولم تُرِدْ إسقاطه … فتناولته واتقتنا باليد\nوقيل: المِعْجَر؛ ذكره الهروي.\nفائدة:\nأسلفنا بعضها: قَالَ الأزهري في \"تهذيبه\" عن النضر: الشهيد: الحي. وقال ابن الأنباري: سُمي (^٥)؛ لأن الله وملائكته شهود له\n_________\n(^١) كذا في الأصول، وكتب فوفها في الأصل: كذا.\n[قلت: على ما جاء هنا فحقها النصب؛ -أي: تكتب بالياء- إلا أنه بعد مراجعة مصادر التخريج وجد أن كلمة (تلبس) لعلها محرفة من (عليها) والله أعلم].\n(^٢) ساق العيني ما ساقه المصنف في وصف الحور، ثم عقب قائلا: وهذِه الأحاديث والآثار\" نقلتها من \"التلويح\"، وما وقفت على أصلها. اهـ. انظر: \"عمدة القاري\" ١١/ ٣٣٤.\n(^٣) سيأتي قبل حديث (٤٨٢٠) كتاب: التفسير، سورة ﴿حم (١)﴾ الدخان.\n(^٤) \"العين\" ٧/ ١٣٣، مادة: صنف.\n(^٥) في هامش الأصل: سقط: (بذلك) أو (شهيدًا) أو نحو هذا.","vol":"17","page":362},{"text":"بالجنة. وقيل: لأنه يشهد يوم القيامة مع نبينا على الأمم الخالية (^١).\nوقال الكسائي: أشهد الرجل: إذا استشهد في سبيل الله فهو شهَد بفتح الهاء. وقيل: لأن أزواجهم أحضرت دار السلام وأزواج غيرهم لا تشهدها إلى يوم القيامة.\nوقال في \"الجامع\": العرب تكسر الشين، وذلك إذا كان يأتي فعيل حرف حلق، ومنهم من كسر وإن لم يكن حرف حلق.\nوقال في \"المغيث\": سمي شهيدًا لسقوطه بالأرض وهي (الشاهدة) (^٢).\nوقيل: لأنه يُبَيِّن إيمانه وإخلاصه ببذله روحه في الطاعة من قوله: ﴿شَهِدَ الله﴾ أي: بَين وأخبر (وأعلم) (^٣)، وقيل: لأنه يشهد عند ربه. أي: يحضر. أو لأنه يشهد الملكوت (^٤)، فعيل بمعنى مفعول.\nفائدة أخرى:\nقَالَ المهلب: إنما ذكر حديث أنس في الباب؛ لأن المعنى الذي يتمنى الشهيد من أجله أن يرجع إلى الدنيا فيقتل هو لما يرى ما يُعطي الله الشهداء من النعيم ويرزقه من الحور العين، وكل واحدة منهن لو اطلعت إلى الدنيا لأضاءت الدنيا كلها ليستزيد من كرامة الله وتنعيمه وفضله، وفي ذلك حض على طلب الشهادة وترغيب فيها (^٥).\n_________\n(^١) \"تهذيب اللغة\" ٢/ ١٩٤٣. مادة: شهد.\n(^٢) في (ص ١): الشهادة.\n(^٣) من (ص ١).\n(^٤) \"المجموع المغيث\" ٢/ ٢٣٤ - ٢٣٥ مادة: شهد.\n(^٥) نقله عن المهلب ابن بطال ٥/ ١٥.","vol":"17","page":363},{"text":"<span data-type='title' id=toc-2015>٧ - باب تَمَنِّي الشَّهَادَةِ</span>\n٢٧٩٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ -﵁قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا أَنَّ رِجَالًا مِنَ الْمُؤْمِنِينَ لَا تَطِيبُ أَنْفُسُهُمْ أَنْ يَتَخَلَّفُوا عَنِّي، وَلَا أَجِدُ مَا أَحْمِلُهُمْ عَلَيْهِ، مَا تَخَلَّفْتُ عَنْ سَرِيَّةٍ تَغْزُو فِي سَبِيلِ اللهِ، وَالَّذِي نَفْسِي بِيَدِهِ لَوَدِدْتُ أَنِّي أُقْتَلُ فِي سَبِيلِ اللهِ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ\". [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح: ٦/ ١٦]\n\n٢٧٩٨ - حَدَّثَنَا يُوسُفُ بْنُ يَعْقُوبَ الصَّفَّارُ حَدَّثَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، عَنْ أَيُّوبَ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: خَطَبَ النَّبِيُّ - ﷺ - فَقَالَ: \"أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا عَبْدُ اللهِ بْنُ رَوَاحَةَ فَأُصِيبَ، ثُمَّ أَخَذَهَا خَالِدُ بْنُ الْوَلِيدِ عَنْ غَيْرِ إِمْرَةٍ فَفُتِحَ لَهُ\" وَقَالَ: \"مَا يَسُرُّنَا أَنَّهُمْ عِنْدَنَا\". قَالَ أَيُّوبُ أَوْ قَالَ: \"مَا يَسُرُّهُمْ أَنَّهُمْ عِنْدَنَا\". وَعَيْنَاهُ تَذْرِفَانِ. [انظر: ١٢٤٦ - فتح: ٦/ ١٦]\nذكر فيه حديث أبي هُرَيْرَةَ: سمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"وَالَّذِي نَفْسِي بيَدِهِ لَوْلَا أَنَّ رِجَالًا مِنَ المُؤْمِنِينَ لَا تَطِيبُ أَنْفُسُهُمْ أَنْ يَتَخَلَّفُوا عَنِّي، وَلَا أًجِدُ مَا أَحْمِلُهُمْ عَلَيْهِ، مَا تَخَلَّفْتُ عَنْ سَرِيَّةٍ تَغْزُو فِي سَبِيلِ اللهِ، وَالَّذِي نَفْسِي بِيَدِهِ لَوَدِدْتُ أَنِّي أُقْتَلُ فِي سَبِيلِ اللهِ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ\".\nوحديث أَنَسٍ: خَطَبَ النَّبِيُّ - ﷺ - فَقَالَ: \"أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا عَبْدُ اللهِ بْنُ رَوَاحَةَ فَأُصِيبَ، ثُمَّ أَخَذَهَا خَالِدُ بْنُ الوَلِيدِ عَنْ غَيْرِ إِمْرَةٍ فَفُتِحَ لَهُ\"، وَقَالَ: \"مَا يَسُرُّنَا أَنَّهُمْ عِنْدَنَا\". قَالَ أَيُّوبُ: أَوْ قَالَ: \"مَا يَسُرُّهُمْ أَنَّهُمْ عِنْدَنَا\". وَعَيْنَاهُ تَذْرِفَانِ.","vol":"17","page":364},{"text":"الشرح:\nالحديث الأول: أخرجه مسلم والثاني من أفراده ويأتي في غزوة مؤتة (^١)، وفيه: \"حَتَّى أخذ الراية سيف من سيوف الله حَتَّى فتح الله عليهم\". وفي بعض طرقه أنه - ﷺ - سماهم قبل أن يأتي خبرهم (^٢)، وأخذ خالد الراية هو من باب التمني، إقامة للفعل مقام (الأول) (^٣).\nوفيه: أنه - عليه أفضل الصلاة والسلام - كان يتمنى من أفعال الخير ما يعلم أنه لا يعطاه؛ حرصًا منه على الوصول إلى أعلى درجات الشاكرين وبذلًا لنفسه في مرضاةِ ربه وإعلاء كلمة دينه، ورغبة في الازدياد من ثواب ربه ولتتأسى به أمته في ذَلِكَ، وقد يثاب المرء على نيته لحديث: \"إن الله قد أوقع أجره على قدر نيته\" (^٤)، وسيأتي في كتاب: التمني (^٥) ما تمناه الصالحون مما لا سبيل إلى كونه.\nوفيه: إباحة القسم بالله على كل ما يعتقده المرء مما يحتاج فيه إلى يمين وما لا يحتاج، وكثيرًا ما كان يقول في كلامه: \"لا ومقلب القلوب\" (^٦)؛ لأن اليمين بالله توحيدٌ وتعظيم له تعالى، وإنما يكره تعمد الحنث.\n_________\n(^١) سيأتي برقم (٤٢٦٢) كتاب: المغازي.\n(^٢) سيأتي برقم (٣٦٣٠) كتاب: المناقب، باب: علامات النبوة، وبرقم (٣٧٥٧) كتاب: فضائل الصحابة، باب: مناقب خالد بن الوليد -﵁ -.\n(^٣) كذا في الأصل: الأول، وفوقها (كذا)؛ وفي هامشها: كذا في الهامش (القول).\n(^٤) رواه أبو داود (٣١١١)، والنسائي ٤/ ١٣ - ١٤، وأحمد ٥/ ٤٤٦، من حديث جابر بن عتيك. وصححه ابن حبان ٧/ ٤٦١ (٣١٨٩)، والحاكم ١/ ٣٥١ - ٣٥٢، والألباني في \"صحيح أبي داود\" (٢٧٢٧).\n(^٥) سيأتي بداية من رقم (٧٢٢٦) باب: ما جاء في التمني.\n(^٦) سيأتي برقم (٦٦١٧) كتاب: القدر، باب: ﴿يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ﴾ من حديث ابن عمر.","vol":"17","page":365},{"text":"وفيه: أن الجهاد ليس بفرض معين على كل أحد، ولو كان معينًا ما تخلف الشارع ولا أباح لغيره التخلف عنه، ولو شق على أمته إذا كانوا يطيقونه هذا إذا كان العدو لم يفجأ المسلمين في دارهم ولا ظهر عليهم، وإلا فهو عين على كل من له قوة.\nوفيه: أنه يجوز للإمام والعالم ترك فعل الطاعة إذا لم يطق أصحابه، ونصحاؤه على الإتيان بمثل ما يقدر عليه هو بها إلى وقت قدرة الجميع عليها، وذلك من كرم الصحبة و(أدب) (^١) الأخلاق.\nوفيه: عظم فضل الشهادة؛ ولذلك قَالَ - ﷺ -: \"وما يسرنا أنهم عندنا\" لعلمه مما صاروا إليه من رفيع المنزلة والترغيب في الجهاد والإخبار عن جزيل فضله.\nوقوله: (\"ثم أُقتل ثم أُحيا\") (يحتمل) (^٢) كما قَالَ ابن التين حكايته أنه قاله قبل نزول: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ وقيل بعده، والخبر على المبالغة في فضل الجهاد والقتل فيه قَالَ: وهذا أشبه، ورأيت من ينقل أن قوله: (لوددت) من كلام أبي هريرة وهو بعيد، وفي \"صحيح الحاكم\" من حديث أنس -وقال: على شرط مسلم-: \"أسألك يا رب أن تردني إلى الدنيا فأقتل في سَبيلك عشر مرات\" لما رأى من فضل الشهادة (^٣).\nوله عن جابر -صحيحًا-: كان - ﷺ - إذا ذكر أصحاب أحد قَالَ: \"والله لوددت أني غودرت مع أصحابي (بنُحص) (^٤) الجبل\" (^٥).\n_________\n(^١) في (ص ١): أحب.\n(^٢) من (ص ١).\n(^٣) \"المستدرك\" ٢/ ٧٥، وانظر \"الصحيحة\" (٣٠٠٨).\n(^٤) ورد بهامش الأصل: (النُّحص) بالضم: أجل الجبل معنى أن يكون استشهد معهم. [قلت: وجاء في \"المستدرك\": حصن، ولعل المثبت هو الصواب].\n(^٥) \"المستدرك\" ٢/ ٧٦، وقال: صحيح على شرط مسلم.","vol":"17","page":366},{"text":"وحديث قتل زيد وجعفر يأتي إن شاء الله تعالى في المغازي (^١)، وتقدم لك هنا أن فيه: الخطبة في الفتح وفي نعيٍ يأتي وكان ذَلِكَ في جمادى الأولى سنة ثمان بعثهم إلى مؤتة من أرض الشام، فالتقوا مع هرقل في جموعه، يقال: مائة ألف (^٢) غير من انضم إليه من المستعربة، فاجتمعوا بقرية يقال لها: مؤتة (من أرض الشام) (^٣)، فمات من سَمَّى رسول الله، ثم اتفق المسلمون على خالد ففتح الله عليه وقتلهم، وقدم البشير بذلك إلى رسول الله - ﷺ - وقد أخبرهم بذلك قبل قدومه، وكان فتح مكة في ذَلِكَ العام بعد ذَلِكَ (^٤).\nوفيه: الولاية عند الضرورة من غير إمرة الأمير الأعظم.\nوقوله: (وعيناه تذرفان). أي: تذرفان الدمع.\n_________\n(^١) سيأتي برقم (٤٢٦٢) باب: غزوة مؤتة من أرض الشام.\n(^٢) في الأصل فوقها: لا .. إلى.\n(^٣) في هامش الأصل: في عدد المشركين أربعة أقوال: ألف مائتان وخمسون ألفا (…) وخمسون ألفًا نحو مائة ألف. عدد المسلمين قولان ثلاثة آلاف، لم يبلغوا ثلاثة آلاف.\n(^٤) انظر: \"السيرة\" لابن هشام ٣/ ٤٣٣ - ٤٣٧.","vol":"17","page":367},{"text":"<span data-type='title' id=toc-2016>٨ - باب فَضْلِ مَنْ يُصْرَعُ فِي سَبِيلِ اللهِ فَمَاتَ فَهُوَ مِنْهُمْ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللهِ﴾ [النساء: ١٠٠] ﴿وَقَعَ﴾: وَجَبَ.\n٢٧٩٩، ٢٨٠٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: حَدَّثَنِي اللَّيْثُ، حَدَّثَنَا يَحْيَى، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ خَالَتِهِ أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ قَالَتْ: نَامَ النَّبِيُّ - ﷺ - يَوْمًا قَرِيبًا مِنِّي، ثُمَّ اسْتَيْقَظَ يَتَبَسَّمُ. فَقُلْتُ: مَا أَضْحَكَكَ؟ قَالَ: \"أُنَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ يَرْكَبُونَ هَذَا البَحْرَ الأَخْضَرَ، كَالْمُلُوكِ عَلَى الأَسِرَّةِ \". قَالَتْ: فَادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَدَعَا لَهَا، ثُمَّ نَامَ الثَّانِيَةَ، فَفَعَلَ مِثْلَهَا، فَقَالَتْ مِثْلَ قَوْلِهَا، فَأَجَابَهَا مِثْلَهَا، فَقَالَتِ: ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَقَالَ: \"أَنْتِ مِنَ الأَوَّلِينَ\". فَخَرَجَتْ مَعَ زَوْجِهَا عُبَادَةَ بْنِ الصَّامِتِ غَازِيًا أَوَّلَ مَا رَكِبَ المُسْلِمُونَ البَحْرَ مَعَ مُعَاوِيَةَ، فَلَمَّا انْصَرَفُوا مِنْ غَزْوِهِمْ قَافِلِينَ فَنَزَلُوا الشَّأْمَ، فَقُرِّبَتْ إِلَيْهَا دَابَّةٌ لِتَرْكَبَهَا فَصَرَعَتْهَا فَمَاتَتْ. [انظر: ٢٧٨٨، ٢٧٨٩ - مسلم: ١٩١٢ - فتح: ٦/ ١٨]\nثم ساق حديث أنس في قصة أم حرام السالف (مرتبًا) (^١)، وفي آخره: ﴿فَلَمَّا انْصَرَفُوا مِنْ غَزْوِهِمْ (^٢) قَافِلِينَ فَنَزَلُوا الشَّأْمَ، فَقُرّبَتْ إِلَيْهَا دَابَّةٌ لِتَرْكَبَهَا فَصَرَعَتْهَا، فَمَاتَتْ﴾ ومصداق هذا الحديث في الآية الأولى فنزلت على ما دل عليه الحديث: أن من مات في سبيل الله فهو شهيد، وقد أسلفنا هناك حديث عقبة بن عامر (^٣) فيه وأنه شهيد.\n_________\n(^١) من (ص ١).\n(^٢) في هامش الأصل علامة أن في نسخة: غزوتهم.\n(^٣) تقدم تخريجه، وهو في \"الصحيحة\" (٢٣٤٦).","vol":"17","page":368},{"text":"وفي حديث أنس أن حكم المنصرف من سبيل الله في الأجر مثل حكم المتوجه إليه في خطاه، وتقلبه وحركاته وأن له ثواب المجاهد في كل ما ينويه ويشق عليه ويتكلفه من نفقة، وغيرها حَتَّى ينصرف إلى بيته.\nوقوله: (﴿وَقَعَ﴾: وجب) مثل: ﴿وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ﴾ أي: وجب، والآية، قَالَ سعيد بن جبير: نزلت في ضمرة رجل من خزاعة كان مصابًا ببصره؛ فقال: أخرجوني، فلما صاروا به إلى التنعيم مات فنزلت (^١)، قَالَ الأزهري: وأصل المهاجرة عند العرب خروج البدوي من البادية إلى المدن (^٢).\nوقوله: (فلما انصرفوا قافلين) أي: راجعين من غزوهم، وأتى به البخاري هنا؛ لما ذكر أنها صرعت فكان لها بذلك كأجر من استشهد.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ٢٤٠ (١٠٢٨٧)، وابن أبي حاتم ٣/ ١٠٥١ (٥٨٩٠)، والبيهقي ٩/ ١٤ - ١٥، وبنحوه عن ابن عباس؛ رواه الطبري ٤/ ٢٤١ (١٠٢٩٩)، وابن أبي حاتم ٣/ ١٠٥١ (٥٨٨٩).\n(^٢) \"تهذيب اللغة\" ٤/ ٣٧١٧. مادة: هجر.","vol":"17","page":369},{"text":"<span data-type='title' id=toc-2017>٩ - باب مَنْ يُنْكَبُ فِي سَبِيلِ اللهِ</span>\n٢٨٠١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ الحَوْضِيُّ، حَدَّثَنَا هَمَّامٌ عَنْ إِسْحَاقَ، عَنْ أَنَسٍ - ﵁قَالَ: بَعَثَ النَّبِيُّ - ﷺ - أَقْوَامًا مِنْ بَنِي سُلَيْمٍ إِلَى بَنِي عَامِرٍ فِي سَبْعِينَ، فَلَمَّا قَدِمُوا، قَالَ لَهُمْ خَالِي: أَتَقَدَّمُكُمْ، فَإِنْ أَمَّنُونِي حَتَّى أُبَلِّغَهُمْ عَنْ رَسُولِ اللهِ - ﷺ - وَإِلاَّ كُنْتُمْ مِنِّي قَرِيبًا. فَتَقَدَّمَ، فَأَمَّنُوهُ، فَبَيْنَمَا يُحَدِّثُهُمْ عَنِ النَّبِيِّ - ﷺ - إِذْ أَوْمَئُوا إِلَى رَجُلٍ مِنْهُمْ، فَطَعَنَهُ فَأَنْفَذَهُ فَقَالَ: الله أَكْبَرُ، فُزْتُ وَرَبِّ الكَعْبَةِ. ثُمَّ مَالُوا عَلَى بَقِيَّةِ أَصْحَابِهِ فَقَتَلُوهُمْ، إِلاَّ رَجُلًا أَعْرَجَ صَعِدَ الْجَبَلَ. قَالَ هَمَّامٌ: فَأُرَاهُ آخَرَ مَعَهُ، فَأَخْبَرَ جِبْرِيلُ -﵇ - النَّبِيَّ - ﷺ - أَنَّهُمْ قَدْ لَقُوا رَبَّهُمْ، فَرَضِيَ عَنْهُمْ وَأَرْضَاهُمْ، فَكُنَّا نَقْرَأُ: أَنْ بَلِّغُوا قَوْمَنَا أَنْ قَدْ لَقِينَا رَبَّنَا فَرَضِيَ عَنَّا وَأَرْضَانَا. ثُمَّ نُسِخَ بَعْدُ، فَدَعَا عَلَيْهِمْ أَرْبَعِينَ صَبَاحًا، عَلَى رِعْلٍ وَذَكْوَانَ وَبَنِي لِحْيَانَ وَبَنِي عُصَيَّةَ الَّذِينَ عَصَوُا اللهَ وَرَسُولَهُ - ﷺ -. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٦/ ١٨]\n\n٢٨٠٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ، عَنْ جُنْدُبِ بْنِ سُفْيَانَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ فِي بَعْضِ المَشَاهِدِ وَقَدْ دَمِيَتْ إِصْبَعُهُ، فَقَالَ:\n\"هَلْ أَنْتِ إِلاَّ إِصْبَعٌ دَمِيتِ … وَفِي سَبِيلِ اللهِ مَا لَقِيتِ\".\n[٦١٤٦ - مسلم: ١٧٩٦ - فتح: ٦/ ١٩]\nذكر فيه حديث (إِسْحَاقَ) (^١)، عَنْ أَنَسٍ قَالَ: بَعَثَ رسول الله - ﷺ - أَقْوَامًا مِنْ بَنِي سُلَيْمٍ إِلَى بَنِي عَامِرٍ فِي سَبْعِينَ .. الحديث في قتلهم وهم القراء وأنه دعا عليهم أربعين صباحًا على رعل وذكران وبني لحيان ويأتي في المغازي (^٢).\n_________\n(^١) في الأصل: (أبي إسحاق)، والمثبت الصواب.\n(^٢) سيأتي برقم (٤٠٨٨ - ٤٠٩٦) باب: غزوة الرجيع ورعل وذكران وبئر معونة.","vol":"17","page":370},{"text":"وحديث جُنْدُبِ بْنِ سُفْيَانَ أَنَّ النبي - ﷺ - كَانَ فِي بَعْضِ تِلْكَ المَشَاهِدِ فَدَمِيَتْ إِصْبَعُهُ، فَقَالَ:\n\"هَلْ أَنْتِ إِلَّا إِصْبَعٌ دَمِيتِ … وَفِي سَبِيلِ اللهِ مَا لَقِيتِ\".\nوقوله: (من بني سليم): وهم، وصوابه من الأنصار كما ثبت في \"صحيح مسلم\" من حديث ثابت عن أنس (^١)؛ لأن بني سليم هم الذين قتلوا السبعين المذكورين كما نبه عليه الدمياطي ومن خطه نقلت (^٢)، وإنما دعا عليهم في القنوت في الخمس؛ لأجل غدرهم وقبيح نكثهم بعد تأمينهم، وقد سلف في القنوت (^٣)، (ويأتي في الغزوات) (^٤)، وترك الدعاء عليهم لما أعطي في دعائه من الإجابة (قيل) (^٥) قتل يوم معونة سبعون ويوم أحد كذلك ويوم اليمامة في خلافة الصديق كذلك سبعون وآنس الله نبيه مما أنزل الله عليه في حقهم: (أن بلغوا قومنا أن قد لقينا ربنا فرضي عنا وأرضانا). ثم نسخ بعد، فيؤخذ منه جواز الدعاء على أهل الغدر وانتهاك المحارم والإعلان باسمهم والتصريج بذكرهم.\nوجاء من حديث أنس في باب قول الله تعالى: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللهِ أَمْوَاتًا﴾ [آل عمران: ١٦٩] أنه دعا عليهم ثلاثين صباحًا (^٦)،\n_________\n(^١) \"صحيح مسلم\" (٦٧٧/ ١٤٧) بعد (١٩٠٢) كتاب: الإمارة، باب: ثبوت الجنة للشهيد.\n(^٢) نقل الحافظ في \"الفتح\" ٦/ ١٩ قول الدمياطي، وتعقبه بقوله: التحقيق أن المبعوث إليهم بنو عامر، وأما بنو سليم فغدروا بالقراء المذكورين، والوهم في هذا السياق من حفص بن عمر شيخ البخاري.\n(^٣) سلف برقم (١٠٠١) كتاب: الوتر، باب: القنوت قبل الركوع وبعده.\n(^٤) من (ص ١).\n(^٥) ورد بهامش الأصل: هذا في الصحيح عن أنس.\n(^٦) سيأتي برقم (٢٨١٤).","vol":"17","page":371},{"text":"وهنا فدعا عليهم أربعين صباحًا، وفي \"المسند\": قنت رسول الله - ﷺ - عشرين يومًا (^١).\nوقوله: (لقينا ربنا)، يقال: الأرواح يعرج بها إلى الله فتسجد له ثم يهبط بها؛ لمعاينة الملكين وتصير أرواح الشهداء إلى الجنة، وحديث جندب بن سفيان قال على أن كل ما أصيب به المجاهد في سبيل الله من نكبة أو غيره فإن له أجر ذَلِكَ على قدر نيته واحتسابه.\nوقوله: (\"هل أنت إلا إصبع .. \") إلى آخره: هو رجز موزون وقد يقع على لسانه - ﷺ - مقدار البيت من الشعر أو البيتين من الرجز، كقوله - ﷺ -:\n\"أنا النبي لا كذب … أنا ابن عبد المطلب\" (^٢).\nفلو كان هذا شعرًا لكان خلاف قوله تعالى: ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ﴾ والله يتعالى أن يقع شيء من خبره أو يوجد على خلاف ما أخبر به، وهذا من الحجاج اللازم لأهل السنة والجماعة، ويقال للملحدين: إنَّ ما وقع من كلامه الموزون في النادر من غير قصد فليس بشعر لأن ذَلِكَ غير ممتنع على أحد من العامة والباعة أن يقع له كلام موزون، فلا يكون بذلك شعرًا مثل قولهم:\nاسقني في الكوز ماء يا فلان … واسرج البغل وجئني بالطعام\nوقولهم: من يشتري باذنجانْ، فهذا (المقدار) (^٣) ليس بشعر، والرجز ليس بشعر، ذكره القاضي أبو بكر بنُ الطيب وغيره (^٤)، وقال ابن التين: هذا الشعر لابن رواحة؛ قَالَ: وقد اختلفَ (الناس في هذا\n_________\n(^١) \"مسند أحمد\" ٣/ ٣٠٧.\n(^٢) سيأتي قريبا برقم (٢٨٦٤) باب: من قاد دابة غيره في الحرب.\n(^٣) في (ص ١): القول.\n(^٤) حكاه عنهم ابن بطال ٥/ ١٩ - ٢٠.","vol":"17","page":372},{"text":"وشبهه) (^١) من الرجز الذي جرى على لسانه فقيل: ليسَ بشعر وقيل: قاله حكايةً أو لأنه سبب صنعته، ونفى قوم أن يكون البيت الواحد شعرًا حكاه القزاز، وقال قوم: الرجز شعر، وقيل: إنه أمر اتفاقي لم يقصد ذلِكَ وقع في القرآن: ﴿وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ﴾ [سبأ: ١٣].\nوقيل: معنى الآية لا يلزمه هذا الاسم ولا يوجب أن يكون شاعرًا، والرواية المعروفة كما قَالَ النووي: كسر التاء وسكنها بعضهم (^٢)، ووقع في مسلم: كان - ﷺ - في غار فنكبت إصبعه (^٣)، قَالَ عياض: لعله غازيا فتصحف (^٤)، قَالَ: ويحتمل أن يريد بالغار هنا الجيش لا الكهف (^٥)، وجعلهما ابن العربي واقعتين: واحدة في غزوة، وأخرى في كهف (^٦)، وقال بعضهم: لما دعا - ﷺ - للوليد بن الوليد باع مالًا له بالطائف، وهاجر على رجليه إلى المدينة فقدمها وقد تقطعت رجلاه وأصابعه، فقال: هل أنتِ إلا إصبع .. إلى آخره، يا نفس إلا تقتلي تموتي، ومات في زمنه - ﷺ -.\nفائدة: في الإصبع عشر لغات بتثليث الهمزة مع تثليث الباء، والعاشرة: إصبوع، واقتصر منها ابن التين على أربعة تبعًا لابن قتيبة (^٧).\n_________\n(^١) من (ص ١).\n(^٢) \"شرح مسلم\" ١٢/ ١٥٦.\n(^٣) \"صحيح مسلم\" (١٧٩٦) كتاب: الجهاد، باب: ما لقي النبي - ﷺ - من أذى المشركين والمنافقين.\n(^٤) نقله القاضي عياض، عن القاضي أبي الوليد الكناني.\n(^٥) \"إكمال المعلم\" ٦/ ١٧٠.\n(^٦) \"العارضة\" ١٢/ ٢٤٧.\n(^٧) \"أَدَبُ الكَاتِبِ\" لابن قُتَيْبة ص ٤٦٥؛ والأربعةُ كما وردَتْ في مطبوعِ الكتابِ: إِصْبَع، أَصْبَع، أُصْبَع، أُصْبُع.","vol":"17","page":373},{"text":"<span data-type='title' id=toc-2018>١٠ - باب مَنْ يُجْرَحُ فِي سَبِيلِ اللهِ -﷿</span>-\n٢٨٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ -﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ لَا يُكْلَمُ أَحَدٌ فِي سَبِيلِ اللهِ -وَاللهُ أَعْلَمُ بِمَنْ يُكْلَمُ في سَبِيلِهِ- إِلاَّ جَاءَ يَوْمَ الْقِيَامَةِ، وَاللَّوْنُ لَوْنُ الدَّمِ وَالرِّيحُ رِيحُ المِسْكِ\". [انظر: ٢٣٧ - مسلم: ١٨٧٦ - فتح: ٦/ ٢٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ قال النبي - ﷺ -: \"وَالَّذِي نَفْسِي بِيَدِهِ لَا يُكْلَمُ أَحَدٌ فِي سَبِيلِ اللهِ -والله أَعْلَمُ بِمَنْ يُكْلَمُ فِي سَبِيلِهِ- إِلَّا جَاءَ يَوْمَ القِيَامَةِ، وَاللَّوْنُ لَوْنُ الدَّمِ، وَالرِّيحُ رِيحُ المِسْكِ\".\nهذا الحديث سلف في باب: ما يقع من النجاسات.\nو(الكلم): الجرح، والمراد بسبيل الله: الجهاد، ويدخل فيه بالمعنى كل من جرح في سبيل بر أو وجه مما أباحه الله كقتال أهل البغي، والخوارج، واللصوص، أو أمر بمعروف، أو نهي عن منكر ألا ترى قوله: \"من قتل دون ماله فهو شهيد\" (^١).\nوقال ابن التين: يحتمل أن يريد الجهاد، ويحتمل أن يريد كل من جرح في ذات الله، وكل ما دافع فيه المرء بحق فأصيب فهو مجاهد.\nوقوله: (\"والله أعلم بمن يكلم في سبيله\") فإنه يدل على أنه ليس كل من جرح في الغزو تكون هذِه حاله عند الله حَتَّى تصحَّ نيته، ويعلم الله من قلبه أنه يريد وجهه ولم يخرج رياءً ولا سُمعة ولا ابتغاء دنيا يصيبها.\nوفيه: أن الشهيد يبعث (في حاله) (^٢) وهيئته التي قبض عليها، وقد\n_________\n(^١) سلف برقم (٢٤٨٠) كتاب: المظالم، باب: من قاتل دون ماله، من حديث عبد الله بن عمرو.\n(^٢) في (ص ١): على حالته.","vol":"17","page":374},{"text":"احتج الطحاوي به لمن لا يرى غسل الشهيد في المعترك (^١)، وقد روي عن رسول الله - ﷺ - أنه: \"يبعث الميت في ثيابه التي قبض فيها\" (^٢)، أي: يعاد خلق ثيابه كما يعاد خلقه، وقد أُوِّلَ بالعَمَلِ أيضًا.\nوقوله: (\"اللون لون الدم، والريح ريح المسك\") فيه دلالة أن الشيء إذا حال عن حالة إلى غيرها كان الحكم إلى الذي حال إليه، ومنه الماء تحل فيه نجاسة فتغير أحد أوصافه فتخرجه عن الماء المطلق، فإن لم تغير شيئًا منها فهو على حكمه كما أسلفناه هناك، ومنه: إذا انتقلت النحل إلى الخمر، وعُورض بأن المراد بالخبر التذاذ المجروح باجر جرحه كالتذاذ المتمضخ بالمسك برائحته. ولا يشبه الأحكام الشرعية.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٧٩ - ١٨٠.\n(^٢) رواه أبو داود (٣١١٤)، من حديث أبي سعيد الخدري، وصححه ابن حبان ١٦/ ٣٠٧ (٧٣١٦)، والحاكم ١/ ٣٤٠، وكذا الألباني في \"الصحيحة\" (١٦٧١).","vol":"17","page":375},{"text":"<span data-type='title' id=toc-2019>١١ - باب قَوْلِ اللهِ تَعَالَى: ﴿هَلْ تَرَبَّصُونَ بِنَا إِلاَّ إِحْدَى الْحُسْنَيَيْنِ﴾ [التوبة: ٥٢] وَالْحَرْبُ سِجَالٌ</span>\n٢٨٠٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ، أَنَّ هِرَقْلَ قَالَ لَهُ سَأَلْتُكَ كَيْفَ كَانَ قِتَالُكُمْ إِيَّاه؟ فَزَعَمْتَ أَنَّ الْحَرْبَ سِجَالٌ وَدُوَلٌ، فَكَذَلِكَ الرُّسُلُ تُبْتَلَى ثُمَّ تَكُونُ لَهُمُ العَاقِبَةُ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح: ٦/ ٢٠]\nثم ساق فيه حديث ابن عَبَّاسٍ، أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ أَنَّ هِرَقْلَ قَالَ: سَأَلْتُكَ: كَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟ فَزَعَمْتَ أَنَّ الحَرْبَ سِجَالٌ وَدُوَلٌ، وَكَذَلِكَ الرُّسُلُ تُبْتَلَى ثُمَّ تَكُونُ لَهُمُ العَاقِبَةُ.\nهذا الحديث سيق أول الكتاب بطوله، والمراد بالآية: الفتح والغنيمة، أو الشهادة والجنة، كما قاله المهلب، وهو قول جماعة أهل التأويل (^١)، واللفظ لفظ استفهام، والمعنى التوبيخ.\nفإن قلتَ: أغفل البخاري أن يذكر تفسير الآية في الباب، وذكر حديث ابن عباس: أن الحرب سجال؛ فما تعلقه بالآية التي ترجم لها؟\nفالجواب: تعلقه بها صحيح، والآية مصدقة للحديث، والحديث مبين للآية، وإذا كان الحرب سجالًا فذلك إحدى الحسنيين؛ لأنها إن كانت علينا فهي الشهادة، وتلك أكبر الحسنيين، وإن كانت لنا فهي الغنيمة وتلك أصغر الحسنيين؛ فالحديث مطابق لمعنى الآية، فكل\n_________\n(^١) هو قول ابن عباس ومجاهد، رواه عنهما الطبري ٦/ ٣٨٩ (١٦٨١١ - ١٦٨١٥)، وابن أبي حاتم ٦/ ١٨١٢ (١٠٣١٧ - ١٠٣١٨).","vol":"17","page":376},{"text":"فتح يقع إلى يوم القيامة أو غنيمة فإنه من إحدى الحسنيين، وكل قتيل يقتل في سبيل الله إلى يوم القيامة فهو من إحدى الحسنيين له، وإنما يبتلي الله الأنبياء؛ ليعظم لهم الأجر والثواب، ولمن معهم ولئلا يخرق العادة الجارية بين الخلق، ولو أراد الله خَرْقها لأهلك الكفار كلهم بغير حرب، ولثبط أيديهم عن المدافعة حَتَّى يؤسروا أجمعين، ولكن أجرى الله تعالى الأمور على العوائد ليأجر الأنبياء ومن معهم ويأتوا يوم القيامة مكلومين (^١)، وقد سلف تفسير: الحرب سجال. في أول الكتاب فراجعه، وهو جمع: سَجْل مثل: عبد وعباد، والسَّجْل: الدلو إذا كانت ملأى ماء ولا تكون الفارغة سَجْلًا، وسجال من المساجلة وهي المنازلة في الأمر، وهو أن يفعل كل من المتساجلين مثل صاحبه، أي: له مرة ولصاحبه مرة.\nوقال ابن المنير: التحقيق أن البخاري ساق الحديث لقوله: (وكذلك الرسل تبتلى، ثم تكون لهم العاقبة)، فهذا يتحقق أنهم على إحدى الحسنين، ففي تمام حديث هرقل تظهر المطابقة (^٢).\n(ودولًا): جمع دولة، يقال: دَولة ودُولة، ومعناه: رجوع الشيء إليك مَرةً وإلى صاحبك أخرى تتداولانه.\nوقال أبو عمرو: هي بالفتح: الظفر في الحرب، وبالضم: ما يتداوله الناس من المال. وعن الكسائي بالضم: مثل العارية، يقال: اتخذوه دولة يتداولونه، وبالفتح: من قال عليهم الدهر دولة، ودالة الحرب بهم، وقيل: الدولة: بالضم الاسم، وبالفتح المصدر.\n_________\n(^١) ذكر ذلك ابن بطال في \"شرحه\" ٥/ ٢١ - ٢٢. من قول المهلب.\n(^٢) \"المتواري\" ص ١٥٠.","vol":"17","page":377},{"text":"وقال القزاز: العربُ تقول الأيام دَول، ودُول، ودِول؛ ثلاث لغات. زاد غيره: دولات، فدول ودولات جمع دُولة بالضم.\nوقال ابن عديس في \"باهره\" عن الأحمر: جاء بالتؤلة والدؤلة تهمز ولا تهمز.\nوفي \"البارع\" عن أبي زيد: دَولة بفتح الدال وسكون الواو، ودَوَل بفتح الدال والواو، وبعض العرب يقول: دُولة.\nوقوله: (وكذلك الرسل تبتلى) أي تختبر وعاقبة الشيء: آخر أمرِه ومصيره الذي يصير إليه.","vol":"17","page":378},{"text":"<span data-type='title' id=toc-2020>١٢ - باب قَوْلِ اللهِ تَعَالَى: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا (١٢)﴾ [الأحزاب: ٢٣]</span>\n٢٨٠٥ - حَدَّثَنَا مُحَمَّدُ بْنُ سَعِيدٍ الخُزَاعِيُّ، حَدَّثَنَا عَبْدُ الأَعْلَى عَنْ حُمَيْدٍ قَالَ: سَأَلْتُ أَنَسًا. حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، حَدَّثَنَا زِيَادٌ قَالَ: حَدَّثَنِي حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسٍ -﵁قَالَ: غَابَ عَمِّي أَنَسُ بْنُ النَّضْرِ عَنْ قِتَالِ بَدْرٍ فَقَالَ: يَا رَسُولَ اللهِ، غِبْتُ عَنْ أَوَّلِ قِتَالٍ قَاتَلْتَ المُشْرِكِينَ، لَئِنِ الله أَشْهَدَنِي قِتَالَ الْمُشْرِكِينَ لَيَرَيَنَّ الله مَا أَصْنَعُ، فَلَمَّا كَانَ يَوْمُ أُحُدٍ وَانْكَشَفَ الْمُسْلِمُونَ قَالَ: \"اللَّهُمَّ إِنِّي أَعْتَذِرُ إِلَيْكَ مِمَّا صَنَعَ هَؤُلَاءِ -يَعْنِي: أَصْحَابَهُ- وَأَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ هَؤُلَاءِ -يَعْنِي: الْمُشْرِكِينَ- ثُمَّ تَقَدَّمَ، فَاسْتَقْبَلَهُ سَعْدُ بْنُ مُعَاذٍ، فَقَالَ: يَا سَعْدُ بْنَ مُعَاذٍ، الجَنَّةَ، وَرَبِّ النَّضْرِ إِنِّي أَجِدُ رِيحَهَا مِنْ دُونِ أُحُدٍ. قَالَ: سَعْدٌ فَمَا اسْتَطَعْتُ يَا رَسُولَ اللهِ مَا صَنَعَ. قَالَ أَنَسٌ: فَوَجَدْنَا بِهِ بِضْعًا وَثَمَانِينَ ضَرْبَةً بِالسَّيْفِ أَوْ طَعْنَةً بِرُمْحٍ أَوْ رَمْيَةً بِسَهْمٍ، وَوَجَدْنَاهُ قَدْ قُتِلَ وَقَدْ مَثَّلَ بِهِ الْمُشْرِكُونَ، فَمَا عَرَفَهُ أَحَدٌ إِلاَّ أُخْتُهُ بِبَنَانِهِ. قَالَ أَنَسٌ: كُنَّا نَرَى أَوْ نَظُنُّ أَنَّ هَذِهِ الآيَةَ نَزَلَتْ فِيهِ وَفِي أَشْبَاهِهِ: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الحزاب: ٢٣] إِلَى آخِرِ الآيَةِ. [٤٥٤٨، ٤٧٨٣ - مسلم: ١٩٠٣ - فتح: ٦/ ٢١]\n\n٢٨٠٦ - وَقَالَ: إِنَّ أُخْتَهُ -وَهْيَ تُسَمَّى الرُّبَيِّعَ- كَسَرَتْ ثَنِيَّةَ امْرَأَةٍ فَأَمَرَ رَسُولُ اللهِ - ﷺ - بِالْقِصَاصِ، فَقَالَ أَنَسٌ: يَا رَسُولَ اللهِ، وَالَّذِي بَعَثَكَ بِالْحَقِّ لَا تُكْسَرُ ثَنِيَّتُهَا. فَرَضُوا بِالأَرْشِ وَتَرَكُوا الْقِصَاصَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ مِنْ عِبَادِ اللهِ مَنْ لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ\". [٢٧٠٣ - مسلم: ١٦٧٥ - فتح: ٦/ ٢١]\n\n٢٨٠٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ حَدَّثَنِي إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، أُرَاهُ عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ خَارِجَةَ بْنِ زَيْدٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ -﵁ - قَالَ: نَسَخْتُ الصُّحُفَ فِي الْمَصَاحِفِ، فَفَقَدْتُ آيَةً مِنْ","vol":"17","page":379},{"text":"سُورَةِ الأَحْزَابِ، كُنْتُ أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقْرَأُ بِهَا، فَلَمْ أَجِدْهَا إِلاَّ مَعَ خُزَيْمَةَ بْنِ ثَابِتٍ الأَنْصَارِيِّ الذِي جَعَلَ رَسُولُ اللهِ - ﷺ - شَهَادَتَهُ شَهَادَةَ رَجُلَيْنِ، وَهْوَ قَوْلُهُ: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الأحزاب: ٢٣]. [٤٠٤٩، ٤٦٧٩، ٤٧٨٤، ٤٩٨٦، ٤٩٨٨، ٤٩٨٩، ٧١٩١، ٧٤٢٥ - فتح: ٦/ ٢١]\nثم ساق حديث حُمَيْدٍ، عَنْ أَنَسٍ: غَابَ عَمِّي أَنَسُ بْنُ النَّضْرِ عَنْ قِتَالِ بَدْرٍ فَقَالَ: يَا رَسُولَ اللهِ، غِبْتُ عَنْ أَوَّلِ قِتَالٍ قَاتَلْتَ المُشْرِكِينَ .. فذكر قتله يوم أحد.\nقَالَ أَنَسٌ: فَوَجَدْنَا بِهِ تِسْعًا وَثَمَانِينَ ضَرْبَةً بِالسَّيْفِ أَوْ طَعْنَةً بِرُمْحٍ أَوْ رَمْيَةً بِسَهْمٍ، وَوَجَدْنَاهُ قَدْ قُتِلَ وَقَدْ مَثَّلَ بِهِ المُشْرِكُونَ، فَمَا عَرَفَهُ أَحَدٌ إِلَّا أُخْتُهُ ببَنَانِهِ. قَالَ أَنَسٌ: كُنَّا نُرى -أَوْ نَظُنُّ- أَنَّ هذِه الآيَةَ نَزَلَتْ فِيهِ وَفِي أًشْبَاهِهِ: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ الآيَةِ [الأحزاب: ٢٣].\nثم ذكر قصة الرُّبَيِّع في كسر الثَّنِيَّةِ بطوله.\nوحديث خَارِجَةَ بْنِ زيدٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ قَالَ: نَسَخْتُ الصُّحُفَ فِي المَصَاحِفِ، فَفَقَدْتُ آيَةً مِنْ الأَحْزَابِ كُنْتُ أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقْرَأُهَا، فَلَمْ أَجِدْهَا إِلَّا مَعَ خُزَيْمَةَ بْنِ ثَابِتٍ الأَنْصَارِيِّ الذِي جَعَلَ رَسُولُ اللهِ - ﷺ - شَهَادَتَهُ بِشَهَادَةِ رَجُلَيْنِ، وَهْوَ قَوْلُهُ تعالى: ﴿رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾.\nالشرح:\n﴿نَخْبَهُ﴾: عهده (^١). وقال السهيلي: عُذْرَهُ، وقال ابن عباس: أي:\n_________\n(^١) هو من تفسير مجاهد كما في \"تفسيره\" ٢/ ٥١٧، عن ورقاء، عن ابن أبي نجيح، عنه. ورواه الطبري ١٠/ ٢٨٠ (٢٨٤١٩).","vol":"17","page":380},{"text":"مات على ما عاهد عليه (^١) ﴿وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾ (ذَلِكَ) (^٢) ﴿وَمَا بَدَّلُوا تَبْدِيلًا﴾، وروى الواحدي من حديث إسماعيل بن يحيى البغدادي، عن أبي سنان، عن الضحاك، عن النزال بن سبرة، عن علي قَالَ: قالوا له: حَدَّثَنا عن طلحة، فقال: ذَاكَ امرؤ نزلت فيه آية من كتاب الله ﴿فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾ [الأحزاب: ٢٣] طلحة ممن قضى نحبه لا حساب عليه فيما يستقبل (^٣).\nومن حديث (عيسى بن طلحة) (^٤) أنه - ﷺ - مَرَّ عليه طلحة فقال: \"هذا ممن قضى نحبه\" (^٥).\nوقال مقاتل في \"تفسيره\": ﴿رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ ليلة العقبة بمكة.\n﴿فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ﴾ يعني: أجله فمات على الوفاء؛ يعني: حمزة وأصحابه المقتولين بأحد. ﴿وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾: يعني: المؤمنين من ينتظر أجله على الوفاء بالعهد. ﴿وَمَا بَدَّلُوا﴾ كما بدل المنافقون.\n_________\n(^١) رواه الطبري ١٠/ ٢٨٠ (٢٨٤٢٦).\n(^٢) من (ص ١).\n(^٣) \"أسباب: النزول\" ص ٣٦٧ (٦٩٤).\n(^٤) في الأصل: يحيى بن طلحة، وهو خطأ، والصواب ما أثبتناه؛ إذ هو الموافق لما في مصادر التخريج وغيره.\n(^٥) \"أسباب: النزول\" ص ٣٦٧ - ٣٦٨ (٦٩٥)، رواه الواحدي من طريق طلحة بن يحيى، عن عيسى بن طلحة، مرسلًا، ورواه الترمذي (٣٢٠٣) موصولا من طريق طلحة بن يحيى، عن موسى وعيسى ابني طلحة، عن أبيهما طلحة .. فذكر نحوه؛ ثم قال: حديث حسن غريب. اهـ. وقال الألباني في \"الصحيحة\" ١/ ٢٤٧: إسناده حسن، رجاله ثقات، رجال مسلم، غير أن طلحة بن يحيى تكلم فيه بعضهم من\nأجل حفظه، وهو مع ذلك لا ينزل حديثه عن رتبة الحسن.","vol":"17","page":381},{"text":"وحديث أنس قَالَ الترمذي فيه: حديث حسن مشهور عن حميد (^١). قلتُ: وفيه: الأخذ بالشدة واستهلاك الإنسان نفسه في الطاعة.\nوفيه: الوفاء بالعهد (لله) (^٢) بإهلاك النفس ولا يعارض قوله تعالى: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ [البقرة: ١٩٥] لأن هؤلاء عاهدوا الله فوفوا مما عاهدوه من العناء في المشركين وأخذوا بالشدة بأن باعوا نفوسهم من الله بالجنة -كما قَالَ تعالى- ألا ترى قول سعد بن معاذ: فما استطعت ما صنع، يريد ما استطعت أن أصف ما صنع من كثرة ما أعيا وأبلى في المشركين (^٣).\nوقوله: (ليرين الله ما أصنع)، وقال في غزوة أحد: ليرين الله ما (أجد) (^٤) -بفتح (^٥) الهمزة وضمها وتشديد الدال، وبفتح الهمزة وتخفيف الدال- أي ما أفعل ووقع في مسلم: ليراني الله (^٦). بالألف؛ وهو الصحيح -كما قَالَ النووي (^٧) - ويكون (ما أصنع): بدلًا من\n_________\n(^١) الترمذي (٣٢٠٠).\n(^٢) من (ص ١).\n(^٣) نقل ابن حجر قول المصنف هذا؛ ثم عقب عليه بقوله: وقع عند يزيد بن هارون عن حميد: فقلت: أنا معك. فلم أستطع أن أصنع ما صنع. وظاهره أنه نفى استطاعة إقدامه الذي صدر منه حتى وقع له ما وقع من الصبر على تلك الأهوال بحيث وجد في جسده ما يزيد على الثمانين من طعنة وضربة ورمية، فاعترف سعد بأنه لم يستطع أن يقدم إقدامه، ولا يصنع صنيعه، وهذا أولى مما تأوله ابن بطال. اهـ. \"الفتح\" ٦/ ٢٣، وانظر الرواية التي أشار إليها، رواية يزيد بن هارون في \"جامع الترمذي\" (٣٢٠١).\n(^٤) ورد بهامش الأصل: يقال جد في الأمر يَجِد ويجُد اجتهد، وأجد مثله ثلاثي ورباعي، ذكره الجوهري.\n(^٥) سيأتي برقم (٤٠٤٨) كتاب: المغازي.\n(^٦) \"صحيح مسلم\" (١٩٠٣) كتاب: الإمارة، باب: ثبوت الجنة للشهيد.\n(^٧) \"شرح مسلم\" ١٣/ ٤٨.","vol":"17","page":382},{"text":"الضمير في أراني، ووقع في بعض نسخه: ليرين -بياء مثناة تحت- مفتوحة بعد الراء ونون مشددة، كما في البخاري -أي: يراه الله واقعًا بارزًا- وضُبِط أيضًا بضم الياء وكسر الراء، أي: ليرين الله للناس ما أصنع ويبرزه لهم كأنه ألزم نفسه إلزامًا (مؤكدًا) (^١) ولم يظهره مخافة ما يتوقع من التقصير في ذلك، ويؤيده رواية مسلم فهاب أن يقول غيره؛ ولذلك سماه الله عهدًا بقوله: ﴿رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾.\nوقوله: (أجد ريحها من دون أُحُدٍ)، وفي مسلم: واهًا لريح الجنة أجده دون أحد، يعني بقوله: (واهًا) إما تفجعًا وإما تلهفًا وتحننًا، ويمكن أن يكون حقيقة -كما (بحثه) (^٢) ابن بطال- لأن ريحها يوجد من خمسمائة عام، فيجوز أن يشم رائحة طيبة تشهيه الجنة وتحببها له، قال: ويمكن أن يكون مجازًا فالمعنى إني لأعلم أن الجنة في هذا الموضع الذي يقاتل فيه؛ لأن الجنة في هذا الموضع تُكْتَسب وتُشْتَرى (^٣)، (وأخته التي عرفت بنانه) أي: الأصابع وأطرافها -هي: الرُّبَيِّع المذكورة بعد- وذكر بعضهم أنها سميت بنانًا: لأن بها صلاح الأحوال التي يستعين بها الإنسان.\nوحديث خزيمة ذكره في سورة براءة (^٤).\nوقوله: (ففقدت آية من الأحزاب فلم أجدها إلا مع خزيمة) لم يرد أن حفظها قد ذهب عن جميع الناس فلم تكن عندهم؛ لأن زيد بن ثابت قد حفظها فهما اثنان، والقرآن إنما يثبت بالتواتر لا باثنين، ويدل على\n_________\n(^١) في (ص ١): وكذا.\n(^٢) كذا صورته التقريبية في الأصل.\n(^٣) \"شرح ابن بطال\" ٥/ ٢٣.\n(^٤) سيأتي برقم (٤٦٧٩) كتاب: التفسير، باب: قوله: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾.","vol":"17","page":383},{"text":"أن معنى وجدها عنده يريد: مكتوبة، وقد روي أن عمر قَالَ: أشهد لسمعتها من رسول الله - ﷺ -، وروي أن أُبي بن كعب قَالَ مثل ذلك، وعن هلال بن أمية أيضًا مثله. فهؤلاء جماعة، وإنما أمر أبو بكر عند جمع المصحف عمرَ بنَ الخطاب وزيدًا بأن يطلبا على ما ينكرانه شهادة رجلين يشهدان سماع ذلك من رسول الله - ﷺ -؛ ليكون ذَلِكَ أثبت وأشد في الاستظهار ومما لا يسرع (أحد) (^١) إلى دفعه وإنكاره، قاله القاضي أبو بكر بن الطيب، وقد ذكر في ذَلِكَ وجوهًا (أخر) (^٢) هذا أحسنها ستأتي في باب: جمع القرآن في فضائله (^٣) إن شاء الله تعالى.\nفائدة: خزيمة هو ابن ثابت بن الفاكه بن ثعلبة بن ساعدة بن عامر بن عنان بن عامر بن خطمة، واسمه عبد الله بن جشم بن مالك بن الأوس، أبو عمارة كانت معه راية بني خطمة يوم الفتح، من ولده عبد الله بن محمد بن عمارة بن خزيمة، له أخوان: وحوح؛ لا عقبَ له، وعبد الله بن ثابت؛ له عقب.\nوسبب كون شهادته بشهادتين، وذكرها هنا ليأتي بالقصة على وجهها أنه - ﷺ - كَلَّمَ رجلًا في شيء فأنكره، فقال خزيمة: أنا أشهد؛ فقال - ﷺ -: \"أتشهد ولم تُستشهد\" فقال: نحن نصدقك على خبر السماء فكيف بهذا؛ فأمضى شهادته وجعلها شهادتين وقال له: \"لا تعد\" (^٤).\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) سيأتي برقم (٤٩٨٦) كتاب: فضائل القرآن.\n(^٤) هذِه القصة -بلفظ مقارب- رواها أبو داود (٣٦٠٧)، والنسائي ٧/ ٣٠١ - ٣٠٢، وأحمد ٥/ ٢١٥ - ٢١٦. من حديث عمارة بن خزيمة، عن عمه، وهو من أصحاب النبي - ﷺ -، والحديث صححه غير واحد. انظر: \"الإرواء\" (١٢٨٦).","vol":"17","page":384},{"text":"<span data-type='title' id=toc-2021>١٣ - باب عَمَلٌ صَالِحٌ قَبْلَ الْقِتَالِ</span>\nوَقَالَ أَبُو الدَّرْدَاءِ: إِنَّمَا تُقَاتِلُونَ بِأَعْمَالِكُمْ. وَقَوْلُهُ تعالى ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ (٢)﴾ إلى قوله ﴿بُنْيَانٌ مَرْصُوصٌ﴾. [الصف: ٢ - ٤]\n\n٢٨٠٨ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا شَبَابَةُ بْنُ سَوَّارٍ الفَزَارِيُّ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ -﵁ - يَقُولُ: أَتَى النَّبِيَّ - ﷺ - رَجُلٌ مُقَنَّعٌ بِالْحَدِيدِ فَقَالَ: يَا رَسُولَ اللهِ أُقَاتِلُ وَأُسْلِمُ؟ قَالَ: \"أَسْلِمْ ثُمَّ قَاتِلْ\". فَأَسْلَمَ ثُمَّ قَاتَلَ، فَقُتِلَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"عَمِلَ قَلِيلًا وَأُجِرَ كَثِيرًا\". [مسلم: ١٩٠٠ - فتح: ٦/ ٢٤]\nثم ساق حديث البَرَاءِ: أَتَى النَّبِيَّ - ﷺ - رَجُلٌ مُقَنَّعٌ بِالْحَدِيدِ فَقَالَ: يَا رَسُولَ اللهِ، أُقَاتِلُ وَأُسْلِمُ؟ قَالَ: \"أَسْلِمْ ثُمَّ قَاتِلْ\". فَأَسْلَمَ ثُمَّ قَاتَلَ فَقُتِلَ، فَقَالَ رَسُولُ اللهِ - صلي الله عليه وسلم -: \"عَمِلَ قَلِيلًا وَأُجِرَ كَثِيرًا\".\nهذا الحديث أخرجه مسلم بلفظ: جاء رجل من بني النبيت -قبيل من الأنصار- قَالَ: أشهد أن لا إله إلا الله وأنك عبده ورسوله، ثم قاتل حتى قتل، فقال رسول الله - ﷺ -: \"عمل هذا يسيرًا وأجر كثيرًا\" وأخرجه النسائي بلفظ: يا رسول الله: أرأيت لو أني أسلمت كان خيرًا لي؟ قَالَ: \"نعم\". فأسلم ثم قَالَ: يا رسول الله أرأيت لو أني حملت على القوم فقاتلت حتى أقتل أكان خيرًا لي ولم أصلِ صلاة واحدة؟ قَالَ: \"نعم\" (^١).\nوأما الآية فنزلت في الأنصار: عبد الله بن رواحة وغيره، كما قاله مقاتل في \"تفسيره\" أن قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾ يعظهم بذلك وذلك أن المؤمنين قالوا: لو نعلم أي الأعمال أحب إلى الله لعملناه فأنزل الله:\n_________\n(^١) \"السنن الكبرى\" ٥/ ١٩٦ (٨٦٥٢)","vol":"17","page":385},{"text":"﴿إِنَّ اللهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ﴾ يعني: في طاعته، ﴿صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ﴾ فأخبر الله تعالى بأحب الأعمال إليه بعد الإيمان فكرهوا القتال فوعظهم الله وأدبهم فقال: ﴿لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ﴾ نزلت هذِه الآية في الأنصار عبد الله بن رواحة وغيره، تمنوا الجهاد فلما نزل فرضه كرهوه قاله ابن عباس ومجاهد (^١)، وحكى ابن التين: أنها نزلت في المنافقين، والتقدير على هذا ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾ حكم لهم بحكم الأيمان.\nومعنى: ﴿بُنْيَانٌ مَرْصُوصٌ﴾ أي: ثبتوا كثبات ما رُصَّ من البناء.\nوفيه: أن الله تعالى يعطي الثواب الجزيل على العمل اليسير؛ تفضلًا منه على عباده فاستحق بهذا نعيم الأبد في الجنة بإسلامه وإن كان عمله قليلًا، لأنه اعتقد أنه لو عاش لكان مؤمنًا طول حياته فنفعته نيته وإن كان قد تقدمها قليل من العمل، وكذلك الكافر إذا مات ساعة كفره يجب عليه التخليد في النار؛ لأنه انْضَافَ إلى كفره اعتقادُه أنه يكون كافرًا طول حياته؛ لأن الأعمال بالنيات، قاله المهلب (^٢).\nوقال ابن التين: أما عمله فقليل وأما ما بذله فكثير.\nقَالَ ابن المنيِّر: والمطابقة بين الترجمة وبين ما تلاه أن الله عاتب من قَالَ: إنه يفعل الخير ولم يفعله، ثم أعقب ذَلِكَ بقوله: ﴿إِنَّ اللهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا﴾ وهو ثناء على من وفى وثبت ثم قاتل وفي الآية بالمفهوم الثناء على من قَالَ وفعل. فقوله المتقدم وتأهبه للجهاد عمل صالح قدمه على الجهاد (^٣).\n_________\n(^١) رواه الطبري ١٢/ ٧٩ - ٨٠ (٣٤٠٤٢، ٣٤٠٤٥).\n(^٢) نقله عنه ابن بطال ٥/ ٢٤.\n(^٣) \"المتواري\" ص ١٥١.","vol":"17","page":386},{"text":"<span data-type='title' id=toc-2022>١٤ - باب مَنْ أَتَاهُ سَهْمٌ غَرْبٌ فَقَتَلَهُ</span>\n٢٨٠٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ أَبُو أَحْمَدَ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، أَنَّ أُمَّ الرُّبَيِّعِ بِنْتَ البَرَاءِ -وَهْيَ أُمُّ حَارِثَةَ بْنِ سُرَاقَةَ- أَتَتِ النَّبِيَّ - ﷺ - فَقَالَتْ: يَا نَبِيَّ اللهِ، أَلَا تُحَدِّثُنِي عَنْ حَارِثَةَ -وَكَانَ قُتِلَ يَوْمَ بَدْرٍ أَصَابَهُ سَهْمٌ غَرْبٌ، فَإِنْ كَانَ فِي الجَنَّةِ صَبَرْتُ، وَإِنْ كَانَ غَيْرَ ذَلِكَ اجْتَهَدْتُ عَلَيْهِ فِي الْبُكَاءِ؟ قَالَ: \"يَا أُمَّ حَارِثَةَ، إِنَّهَا جِنَانٌ فِي الجَنَّةِ، وَإِنَّ ابْنَكِ أَصَابَ الْفِرْدَوْسَ الأَعْلَى\". [٣٩٨٢، ٦٥٥٠، ٦٥٦٧ - فتح: ٦/ ٢٥]\nذكر فيه حديث شَيْبَانَ، عَنْ قَتَادَةَ، عن أَنَسِ بْنِ مَالِكٍ، أَنَّ أُمَّ الرُّبَيِّعِ بنْتَ البَرَاءِ -وَهْيَ أُمُّ حَارِثَةَ بْنِ سُرَاقَةَ- أَتَتِ النَّبِيَّ - صلي الله عليه وسلم - فَقَالَتْ: يَا نَبِيَّ اللهِ، ألَا تُحَدِّثُنِي عَنْ حَارِثَةَ -وَكَانَ قُتِلَ يَوْمَ بَدْرٍ أَصَابَهُ سَهْم غَرْبٌ- فَإِنْ كَانَ فِي الجَنَّةِ صَبَرْتُ، وَإِنْ كَانَ غَيْرَ ذَلِكَ اجْتَهَدْتُ عَلَيْهِ فِي البُكَاءِ؟ فَقَالَ: \"يَا أُمَّ حَارِثَةَ، إِنَّهَا جِنَان فِي الجَنَّةِ، وَإِنَّ ابنكِ أَصَابَ الفِرْدَوْسَ الأَعْلَى\".\nهذا الحديث من أفراده، وفي لفظ له في المغازي: \"أهبلتِ أجنةٌ واحدة هي إنها جنان كثيرة، وإنه في الفردوس الأعلى\"، وقال الترمذي: حسن صحيح غريب من حديث أنس (^١).\nوالكلام عليه من وجوه:\nأحدها: قوله: (أن أم الربيع بنت البراء) (^٢) غيرُ جيد إنما هي: أم\n_________\n(^١) \"جامع الترمذي\" (٣١٧٤).\n(^٢) قال الحافظ في \"الفتح\" ٦/ ٢٦ معقبا: كذا لجميع رواة البخاري؛ وقال بعد ذلك: وهي أم حارثة، وهذا الثاني هو المعتمد، والأول وَهَمٌ نبه عليه غير واحد من آخرهم الدمياطي؛ فقال: قوله: أم الربيع بنت البراء وَهَمٌ، وإنما هي الربيع بنت النضر، عمة أنس بن مالك. اهـ. أما الكرماني في \"شرحه\" ١٢/ ١١٢ فرجح رواية البخاري، وأورد احتمالات لصحتها، وتعقبه الحافظ فليراجع.","vol":"17","page":387},{"text":"حارثة بن سراقة بن الحارث بن عدي بن مالك بن عدي بن عامر بن غنم بن عدي بن النجار.\nالرُّبيع بنت النضر أخت أنس بن النضر بن ضمضم بن زيد بن حرام بن جندب بن عامر بن غنم بن عدي، وهي عمة أنس بن مالك بن النضر بن مالك بن النضر هي التي كسرت ثنية امرأة؛ بَيَّن ذَلِكَ الترمذي في التفسير من حديث سعيد، عن قتادة، عن أنس أن الربيع بنت النضر أتت رسول الله - ﷺ - وكان ابنها حارثة أصيب يوم بدر، وكذا نبه الإسماعيلي في \"مستخرجه\"، وأبو نعيم وغيرهما وحارثة هو الذي قَالَ له رسول الله - ﷺ -: \"كيف أصبحت يا حارثة\" فقال: أصبحت مؤمنًا بالله حقًّا .. الحديث (^١)، وفيه: يا رسول الله ادع لي\n_________\n(^١) رواه الطبراني ٣/ ٢٢٦ (٣٣٦٧)، والبيهقي في \"الشعب\" ٧/ ٣٦٣ من حديث الحارث بن مالك الأنصاري، أنه مر برسول الله - ﷺ - فقال له .. الحديث. قال الهيثمي في \"المجمع\" ١/ ٥٧: فيه ابن لهيعة، وفيه من يحتاج إلى الكشف عنه، وقد قال العقيلي بعد ما رواه من حديث أنس: ليس لهذا الحديث إسناد يثبت. \"الضعفاء\" ٤/ ٤٥٥ (٢٠٨٥)، وحديث أنس هذا رواه البيهقي أيضًا في \"الشعب\" ٧/ ٣٦٢، ونقل عنه الحافظ ابن حجر أنه قال: هذا منكر، وقد خبط فيه يوسف. \"الإصابة\" ١/ ٢٨٩ (١٤٧٨)، وفي الباب: عن أبي هريرة أيضًا، وفيه كذاب. انظر: \"المجروحين\" ١/ ١٤٩ - ١٥٠. وليراجع \"الإصابة\" لمزيد بيان.\nتنبيه: قول المصنف أن حارثة الذي في حديث الباب، هو الذي قيل له: كيف أصبحت، فيه نظر؛ فقد قال البيهقي بعد إخراجه في \"الشعب\": هذِه القصة في الحارث بن مالك. اهـ، والحديث كما تقدم ذكره الحافظ ابن حجر في \"الإصابة\" في ترجمة الحارث بن مالك، ولم يشر من قريب ولا بعيد إلى أي شيء في ترجمة حارثة بن سراقة، وفرق غير واحد بينهما. وانظر: \"الاستيعاب\" ١/ ٣٧٠ (٤٥٩) ثم إنه وقع عند البيهقي من حديث أنس أنه حارثة بن النعمان، لا الحارث بن مالك، لكن سلف أن البيهقي جزم أن القصة معروف بها الحارث بن مالك، وهكذا رواه غير واحد، فليتأمل.","vol":"17","page":388},{"text":"بالشهادة فجاء يوم بدر ليشرب من الحوض فرماه حِبَّان بن العرقة بسهم فأصاب حنجرته فقتله.\nقَالَ أبو موسى المديني: وكان خرج نظارًا وهو غلام؛ ولما قَالَ رسول الله لأمه ما قَالَ رجعت وهي تضحك وتقول: بخ بخ لك يا حارثة، وهو أول قتيل من الأنصار ببدر.\nوأما قول ابن منده: أنه شهد بدرًا واستشهد بأحد فغير جيد (^١)، وعند أبي نعيم (^٢): كان كثير البر بأمه قَالَ - صلي الله عليه وسلم -: \"دخلت الجنة فرأيت حارثة كذلك البر\"، هو غير جيد؛ لأن المقتول فيه هنا هو حارثة بن النعمان كما بينه أحمد في \"مسنده\" وغيره (^٣).\nثانيها: قوله: (سهم غريب): هو الذي لا يعلم راميه ولم يدر من حيث أتاه، قَالَ أبو عبيد: يقال: أصابه سَهم غريب إذا كان لا يعلم من رماه (^٤).\nوقال ابن السكيت: سهم غربٍ، وسهم غرَّب وغَرَب إذا لم يدر من أي جهة رمي به (^٥)، وقال غيره: سهم غربٍ.\nوحكى الخطابي عن أبي زيد قَالَ: سهم غرْب ساكنة الراء إذا أتاه من حيث لا يدري، وسهم غَرب -بفتح الراء- إذا رماه فأصاب غيره (^٦)،\n_________\n(^١) مما يؤيد قول المصنف ما ذكره الحافظ في \"الإصابة\" ١/ ٣٩٧ (١٥٢٤)، عن غير واحد أن حارثة ممن شهد بدرا وقتل بها؛ ثم قال: ولم يختلف أهل المغازي في ذلك؛ ثم ذكر قول ابن منده، ثم اعتمد الحافظ أنه استشهد ببدر.\n(^٢) \"معرفة الصحابة\" ٢/ ٧٤٠ (٦٠٧).\n(^٣) رواه أحمد ٦/ ٣٦، وصححه الحاكم ٣/ ٢٠٨، والحافظ في \"الإصابة\" ١/ ٣٩٨ (١٥٣٢) ترجمة حارثة بن النعمان؛ والألباني في \"الصحيحة\" (٩١٣).\n(^٤) \"غريب الحديث\" ٢/ ٣٧١.\n(^٥) \"إصلاح المنطق\" ص ١٧٣.\n(^٦) \"غريب الحديث\" ١/ ٢٢١.","vol":"17","page":389},{"text":"وقال ابن دريد: سهم غائر لا يدرى من رماه، وقال ابن فارس: يقال: سهم غريب وغرب إذا لم يدر راميه (^١)، وقال ابن الجوزي: روي لنا سهم بالتنوين وغرب بإسكان الراء مع الرفع والتنوين. وقال ابن قتيبة: كذا تقوله العامة، والأجود سهم غريب بفتح الراء، وإضافة الغرب إلى السهم، وذكره الأزهري بفتح الراء لا غيره (^٢).\nوقال ابن سيدَهْ: يقال: أصابه سهم غرْب وغرَب إذا كان لا يدرى من رماه (^٣). وقيل: إذا أتاه من حيث لا يدري، وقيل: إذا تعمد غيره فأصابه، وقد يوصف به. وفي \"المنتهى\": سهم غرْب وغرَب بفتح الراء وسكونها يضاف ولا يضاف، إذا أصابه سهم لا يعرف من رماه، ومثله سهم عرض، فإن عرف فليسَ بغرب ولا عرض، وبنحوه ذكره القزاز وغيره، فعلى هذا لا يقال في السهم الذي أصاب حارثة: غَرْب؛ لأن راميه قد عرف.\nثالثها: هذا الحديث نحو حديث أم حرام إذ سقطت عن دابتها فماتت، وهذا وشبهه مما يستحق به الجنة، إذا صحت فيه النية.\nوقولها: (اجتهدت في البكاء) قَالَ الخطابي: لم يعنفها عليه (^٤)، قلتُ: لعله المقصود الذي لا حرج على فاعله فهو مباح، فكذا لم يعنفها بل هو رحمة، ويجوز أن يحمل البكاء هنا على الدعاء والرقة (^٥)،\n_________\n(^١) \"جمهرة اللغة\" ١/ ٣٢١، \"مجمل اللغة\" ٢/ ٦٩٥، مادة: (غريب).\n(^٢) \"تهذيب اللغة\" ص ٢٦٤٤.\n(^٣) \"المحكم\" ٥/ ٢٩٩، مادة: (غريب).\n(^٤) \"أعلام الحديث\" ٢/ ١٣٦٢.\n(^٥) وقد ذكر الحافظ في \"الفتح\" ٦/ ٢٧ أن ذلك كان قبل تحريم النوح؛ لأن تحريمه كان عقب غزوة أحد، والحادثة كانت عقب غزوة بدر.","vol":"17","page":390},{"text":"يؤَيده رواية الترمذي: اجتهدت في الدعاء (^١). وهو نص في وصوله له وهو إجماع، ولهذا شرعت الصلاة عليه، والجنان: جمع جنة: وهي البستان، ويقال: هي النخل الطوال، وقال الأزهري: كل شجر متكاثف يستر بعضه بعضًا فهو جنة، مشتق من جننته إذا سترته (^٢).\n_________\n(^١) \"جامع الترمذي\" (٣١٧٤).\n(^٢) \"تهذيب اللغة\" ١/ ٦٧٢. مادة: (جن).","vol":"17","page":391},{"text":"<span data-type='title' id=toc-2023>١٥ - باب مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ العُلْيَا</span>\n٢٨١٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: الرَّجُلُ يُقَاتِلُ لِلْمَغْنَمِ، وَالرَّجُلُ يُقَاتِلُ لِلذِّكْرِ، وَالرَّجُلُ يُقَاتِلُ لِيُرَى مَكَانُهُ، فَمَنْ فِي سَبِيلِ اللهِ؟ قَالَ: \"مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ اللهِ\". [انظر: ١٢٣ - مسلم: ١٩٠٤ - فتح: ٦/ ٢٧]\nذكر فيه حديث أَبِي مُوسَى - ﵁ - قَالَ: جَاءَ رَجُلٌ إلى رسول الله - ﷺ - فَقَالَ: الرَّجُلُ يُقَاتِلُ لِلْمَغْنَمِ، وَالرَّجُلُ يُقَاتِلُ لِلذِّكْرِ، وَالرَّجُلُ يُقَاتِلُ لِيُرى مَكَانُهُ، فَمَنْ فِي سَبِيلِ اللهِ؟ قَالَ: \"مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ العُلْيَا فَهْوَ فِي سَبِيلِ اللهِ\".\nهذا الحديث أخرجه مسلم أيضًا، وفي لفظ له: الرجل يقاتل شجاعة، ويقاتل حمية، ويقاتل رياءً أي ذَلِكَ في سبيل الله؟ فذكره (^١). وفي آخر: يقاتل غضبًا، فرفع إليه رأسه، وما رفع إليه رأسه إلا أنه كان قائمًا (^٢).\nوهذا السائل ورد في \"الصحيح\" أنه من الأعراب (^٣)، ولا يحضرني اسمه (^٤)، والمراد: بالذَّكْرِ: الشجاعةُ، وهي ضد الجُبْن، وهي شدة القلب عند البأس.\n_________\n(^١) سيأتي برقم (٧٤٥٨) كتاب: التوحيد، باب: قوله تعالى: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (١٧١)﴾.\n(^٢) سلف برقم (١٢٣) كتاب: العلم، باب: من سأل -وهو قائم- عالمًا جالسا.\n(^٣) سيأتي برقم (٣١٢٦) كتاب: فرض الخمس، باب: من قاتل للمغنم، هل ينقص من أجره.\n(^٤) ذكره الحافظ في \"الفتح\" ٦/ ٢٨ أن الأعرابي يصلح أن يكون لاحق بن ضميرة، وحديثه ذكره المديني في \"الصحابة\" وقال: وفي إسناده ضعف.","vol":"17","page":392},{"text":"وقوله: (ليرى مكانه (في سبيل الله) (^١»: أي: للإخلاص.\nوالحديث دال على وجوب الإخلاص في الجهاد، ومصرح بأن القتال للذكر، ونحوه (خارج) (^٢) عن ذَلِكَ ودال أيضًا على أن الإخلاص هو العمل على وفق الأمر.\nودال أيضًا على تحريم الفخر بالذكر، اللَّهُمَّ إلا أن يقصد بذلك إظهار النعمة.\nودال أيضًا على حرمة الرياء وعلى السؤال عن الأعمال القلبية.\nوبيان أحوال الناس في جهادهم ونياتهم، واعلم أن القتال للذكر إن قصد به إظهار ليقال: إن فلانًا شجاع فهذا ليس بمخلص، وهو الذي يقال فيه في الحديث الصحيح: \"لكي يقال، وقد قيل\" (^٣)، ويكون الفرق بين هذا القسم وبين قوله بعد: (والرجل يقاتل ليُرى) أن يكون المرادُ به إظهار المقاتلة لإعلاء كلمة الله، وبذل النفس في رضاه، والرغبة فيما عنده، وهو في الباطن بخلاف ذلك، فيقال: إنه شجاع، والذي قلنا: إنه قاتل إظهارًا للشجاعة ليس مقصوده إلا تحصيل المدح على الشجاعة من الناس فافترقا إذًا، وإن كان طبعًا لا قصدًا فهذا لا يقال: إنه كالأول؛ لعدم قصده الإظهار، ولا أنه أخلص، وإن كان يقصد إعلاء كلمة الله تعالى به فهو أفضل من القسم الذي قبله.\n_________\n(^١) عليها في الأصل: (كذا .. إلى). وفي هامشها: كذا في أصله: في سبيل الله، والظاهر أنها زائدة.\nقلت: لعله سقط (فيمن) أو (إلى قوله).\n(^٢) من (ص ١).\n(^٣) رواه مسلم (١٩٠٥) كتاب: الإمارة، باب: من قاتل للرياء والسمعة استحق النار؛ من حديث أبي هريرة.","vol":"17","page":393},{"text":"قَالَ المهلب: إذا كان في أجل النية إعلاء كلمة الله تعالى ثم دخل عليها من حب الظهور والمغنم ما دخل فلا يضرها ذلك \"ومن قاتل لتكون كلمة الله هي العليا\" فخليق أن يحب الظهور بإعلاء كلمة الله وأن يحب الغني لإعلاء كلمة الله فهذا لا يضره إن كان عقده صحيحًا، (والحمية) في الرواية التي أوردناها هي الأنفة، والغيرة عن عشيرته والغضب وحميت عن كذا حمية بالتشديد وتحمية إذا أنفت منه، والرياء أيضًا يمد وقد يقصر وهو قليل، وقد أسلفنا أنه ضد الإخلاص. وقال الغزالي: إنه إرادة نفع الدنيا بعمل الآخرة (^١)، أي: إما متمحضا أو مشاركًا.\n_________\n(^١) انظر: \"الإحياء\" ٣/ ٣٦٨.","vol":"17","page":394},{"text":"<span data-type='title' id=toc-2024>١٦ - باب مَنِ اغْبَرَّتْ قَدَمَاهُ فِي سَبِيلِ اللهِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللهِ﴾ الآية [التوبة: ١٢٠].\n\n٢٨١١ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا مُحَمَّدُ بْنُ المُبَارَكِ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا عَبَايَةُ بْنُ رَافِعِ بْنِ خَدِيجٍ قَالَ: أَخْبَرَنِي أَبُو عَبْسٍ هُوَ -عَبْدُ الرَّحْمَنِ بْنُ جَبْرٍ- أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَا اغْبَرَّتْ قَدَمَا عَبْدٍ فِي سَبِيلِ اللهِ فَتَمَسَّهُ النَّارُ\". [انظر: ٩٠٧ - فتح: ٦/ ٢٩]\nحَدَّثنَا إِسْحَاقُ، ثَنَا مُحَمَّدُ بْنُ المُبَارَكِ، ثَنَا يَحْيَى بْنُ حَمْزَةَ، ثَنَا يَزِيدُ ابْنُ أَبِي مَرْيَمَ، أَنَا عَبَايَةُ بْنُ رفاعة بن رَافِعِ بْنِ خَدِيجٍ: أَخْبَرَنِي أَبُو عَبْسٍ -هُوَ محمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ جَبْرٍ- أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَا (اغْبَرَّتا) (^١) قَدَمَا عَبْدٍ فِي سَبِيلِ اللهِ فَتَمَسَّهُ النَّارُ\".\nالشرح:\nأمَّا الآية: فقال مقاتل: ذكر الله -جل وعز- الذين لم يتخلفوا عن غزوة تبوك فقال: ﴿مَا كَانَ لِأَهْلِ الْمَدِينَةِ﴾ وقوله: ﴿عَنْ رَسُولِ اللهِ﴾ في غزوة تبوك قَالَ الثعلبي: ظاهره خبر ومعناه: أمر.\nو(الأعراب) سُكَّان البوادي: مُزينة وجُهينة وأَشْجع وأَسْلم وغِفَار.\n(﴿أَن يتًخَلَّفُواْ عَن رَّسُولِ اْللهِ﴾) إذ غزا.\nقَالَ ابن عباس: يكتب لهم بكل روعة تنالهم في سبيل الله (سبعين) (^٢) ألف حسنة.\n_________\n(^١) ورد بهامش الأصل: في نسخة: اغبرت.\n(^٢) كذا في الأصول، وأعلاها في الأصل: كذا.","vol":"17","page":395},{"text":"قَالَ قتادة: هذا خاص برسول الله - صلي الله عليه وسلم - إذا غزا بنفسه، فليس لأحد أن يتخلف عنه إلا بعذر، فأما غيره من الأئمة والولاة فمن شاء أن يتخلف تخلف (^١).\nوقال الأوزاعي وابن المبارك وغيرهما: هذِه الآية لأول هذِه الأمة وآخرها (^٢). وقال ابن زيد: كان هذا وأول الإسلام قليل فلما كثروا نسخها الله، وأباح التخلف لمن شاء فقال: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ (^٣) [التوبة: ١٢٢] وقال غيره: لا نسخ، والأولى توجب إذا نفر الشارع أو احتيج إلى المسلمين فاستنفروا لم يسع أحدًا التخلف وإذا بعث الشارع سرية خلف طائفة، وهذا مذهب ابن عباس والضحاك وقتادة، وقال ابن الحصار: قول ابن زيد أنه نسخ بالتأويل الفاسد قوله: ﴿مَا كَانَ لِأَهْلِ الْمَدِينَةِ﴾ تعريض لمن تخلف منهم عن تبوك، فهذا النهي يتوجه على كل من استنفر فلم ينفر خاصًّا وعامًّا، ومن لم يستنفر لم يدخل تحته، والآية التي زعمها ناسخة؛ إنما نزلت في الحض على طلب العلم والرِّحْلة فيه، ولا معارضة بين الاثنين، وحديث أبي عبس سلف في الجمعة، وهو من أفراده بل لم يخرج مسلم عن أبي عبس في \"صحيحه\" شيئًا.\nوشيخه هنا إسحاق، قَالَ الجياني: نسبه الأصيلي في نسخته فقال: ابن منصور، وكذا قاله الكلاباذي (^٤)، وجدُّه ابن بَهْرام أبو يعقوب الكَوْسَج المروزي مات بنيسابور سنة إحدى وخمسين ومائتين، ويحتمل\n_________\n(^١) رواه الطبري ٦/ ٥١١ (١٧٤٧٦)، وابن أبي حاتم ٦/ ١٩٠٨ (١٠١٠٥).\n(^٢) رواه الطبري ٦/ ٥١١ (١٧٤٧٧).\n(^٣) رواه الطبري ٦/ ٥١١ (١٧٤٧٨)، وابن أبي حاتم ٦/ ١٩٠٧.\n(^٤) \"تقييد المهمل\" ٣/ ٩٨٣.","vol":"17","page":396},{"text":"أن يكون إسحاق (^١) هذا ابن زيد الخطابي، ساكن حران، ومن طريقه أخرجه الإسماعيلي عن عبد الله بن زياد الموصلي ثَنَا إسحاق بن زيد الخطابي وكان يسكن حران، ثَنَا محمد بن المبارك الصوري، فذكره كما ذكره البخاري، ومحمد بن المبارك الصوري الشامي مات ما بين سنة إحدى عشرة إلى خمس عشرة ومائتين.\nوموضع الترجمة من الآية قوله تعالى: ﴿وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ﴾ [التوبة: ١٢٠] فأثابهم الله بخطواتهم وإن لم يلقوا قتالًا، ففسر ذَلِكَ العمل الصالح، أنه لا يمس النار من اغبرت قدماه في سبيل الله، وهذا وعدٌ منه، وهو منجز لا يتخلف، وسبيل الله جميع طاعاته.\n_________\n(^١) ورد بهامش الأصل: إسحاق هذا الذي قال شيخنا يحتمل أن يكون المراد في كلام البخاري هو إسحاق بن زيد بن عبد الكبير بن عبد المجيد بن عبد الرحمن بن زيد ابن الخطاب، ذكره ابن حبان في \"ثقاته\"، ونسبه كما نسبته لك، والله أعلم.","vol":"17","page":397},{"text":"<span data-type='title' id=toc-2025>١٧ - باب مَسْحِ الغُبَارِ عَنِ الرَّأْسِ فِي السَّبِيلِ</span>\n٢٨١٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ أَنَّ ابْنَ عَبَّاسٍ قَالَ لَهُ وَلِعَلِىِّ بْنِ عَبْدِ اللهِ: ائْتِيَا أَبَا سَعِيدٍ فَاسْمَعَا مِنْ حَدِيثِهِ. فَأَتَيْنَاهُ وَهُوَ وَأَخُوهُ فِي حَائِطٍ لَهُمَا يَسْقِيَانِهِ، فَلَمَّا رَآنَا جَاءَ فَاحْتَبَى وَجَلَسَ فَقَالَ: كُنَّا نَنْقُلُ لَبِنَ المَسْجِدِ لَبِنَةً لَبِنَةً، وَكَانَ عَمَّارٌ يَنْقُلُ لَبِنَتَيْنِ لَبِنَتَيْنِ، فَمَرَّ بِهِ النَّبِيُّ - ﷺ - وَمَسَحَ عَنْ رَأْسِهِ الْغُبَارَ وَقَالَ: \"وَيْحَ عَمَّارٍ، تَقْتُلُهُ الفِئَةُ البَاغِيَةُ، عَمَّارٌ يَدْعُوهُمْ إِلَى اللهِ وَيَدْعُونَهُ إِلَى النَّارِ\". [انظر: ٤٤٧ - فتح: ٦/ ٣٠]\nذكر فيه حديث عِكْرِمَةَ، أَنَّ ابن عَبَّاسٍ قَالَ لَهُ وَلِعَلِيِّ بْنِ عَبْدِ اللهِ: ائْتِيَا أَبَا سَعِيدٍ فَاسْمَعَا مِنْ حَدِيثِهِ. فَأَتَيْنَاهُ وَهُوَ وَأَخُوهُ فِي حَائِطٍ لَهُمَا يَسْقِيَانِهِ، فَلَمَّا رَآنَا جَاءَ فَاحْتَبَي وَجَلَسَ فَقَالَ: كُنَّا نَنْقُلُ لَبِنَ المَسْجِدِ لَبِنَةً لَبِنَةً، وَكَانَ عَمَّارٌ يَنْقُلُ لَبِنَتَيْنِ لَبِنَتَيْنِ، فَمَرَّ بِهِ النَّبِيُّ - صلي الله عليه وسلم - وَمَسَحَ عَنْ رَأْسِهِ الغُبَارَ وَقَالَ: \"وَيْحَ عَمَّارٍ، تَقْتُلُهُ الفِئَةُ البَاغِيَةُ، يَدْعُوهُمْ إِلَى اللهِ وَيَدْعُونَهُ إِلَى النَّارِ\".\nقد سلف في بناء المسجد، أنه كان ينقل لبنة عنه ولبنة عن رسول الله - ﷺ -، وقال له: \"تَقْتُلُكَ الفِئَةُ البَاغِيَةُ\".\nوقوله: (وأخوه) اعترضه الدمياطي الحافظ فقال: لم يكن له أخ من النسب إلا قتادة بن النعمان الظَّفْرِي، فإنه كان أخاه لأمه، وقتادة مات زمن عمر، وكان عُمُرُ أبي سعيد أيامَ بناء المسجد نحوَ عشر سنين أو دونها، قَالَ ابن بطال (^١): وقوله: \"يدعوهم إلى الله\": أريد -والله أعلم- أهل مكة الذين أخرجوا عمارًا من دياره، وعذبوه في ذات الله، قَالَ: ولا يمكن أن يتأول على المسلمين؛ لأنهم أجابوا دعوة الله، وإنما يدعى إلى الله من كان خارجًا عن الإسلام.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٧.","vol":"17","page":398},{"text":"وقوله: (\"وَيَدْعُونَهُ إِلَى النَّارِ\") تأكيد للأول؛ لأن المشركين إذ ذاك طالبوه بالرجوع عن دينه.\nفإن قلت: فتنة عمار كانت أول الإسلام، وهنا قَالَ: \"يَدْعُوهُمْ\" بلفظ المستقبل وما قلته لفظ الماضي؟\nفالجواب: أن العرب قد تخبر عن المستقبل بالماضي إذا عرف المعنى كعكسه، فمعنى يدعوهم: دعاهم إلى الله، فأشار إلى ذكر هذا لما تطابقت شدته في نقله لبنتين شدته في صبره بمكة على العذاب؛ تنبيهًا على فضيلته، وثباته في أمر الله، ومسحه - صلي الله عليه وسلم - الغبار عن رأس عمار رضًا من رسول الله بفعله، وشكرًا له على عزمه في ذات الله، قاله المهلب (^١).\nوقوله: (لبنة): هو بفتح اللام وكسر الباء ويجوز كسر اللام وإسكان الباء قَالَ ابن فارس: اللَّبِنَة من اللَّبِن، معروفة وضبطها بالثانى قَالَ: ويقال: لَبْنَة (^٢).\nوقوله: (\"وَيْحَ عَمَّارٍ\" ترجم له، وذلك أن قوله تعالى: ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ [النحل: ١٠٦] نزلت فيه كما قاله المفسرون (^٣).\n_________\n(^١) نقله عنه ابن بطال ٥/ ٢٧.\n(^٢) مجمل اللغة\" ٢/ ٨٠٢. مادة: لبن.\n(^٣) هو قول ابن عباس وقتادة وغيرهما، كما رواه الطبري ٧/ ٦٥١ - ٦٥٢.","vol":"17","page":399},{"text":"<span data-type='title' id=toc-2026>١٨ - باب الغَسْلِ بَعْدَ الحَرْبِ وَالْغُبَارِ</span>\n٢٨١٣ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ -﵂ أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا رَجَعَ يَوْمَ الْخَنْدَقِ وَوَضَعَ السِّلَاحَ وَاغْتَسَلَ، فَأَتَاهُ جِبْرِيلُ وَقَدْ عَصَبَ رَأْسَهُ الغُبَارُ فَقَالَ: وَضَعْتَ السِّلَاحَ، فَوَاللهِ مَا وَضَعْتُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"فَأَيْنَ\". قَالَ هَا هُنَا. وَأَوْمَأَ إِلَى بَنِي قُرَيْظَةَ. قَالَتْ: فَخَرَجَ إِلَيْهِمْ رَسُولُ اللهِ - ﷺ -. [انظر: ٤٦٣ - مسلم: ١٧٦٩ - فتح: ٦/ ٣٠].\nحَدَّثنَا مُحَمَّدٌ، ثَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - صلي الله عليه وسلم - لَمَّا رَجَعَ يَوْمَ الخَنْدَقِ وَوَضَعَ السِّلَاحَ وَاغْتَسَلَ، فَأَتَاهُ جِبْرِيلُ وَقَدْ عَصَبَ رَأْسَهُ الغُبَارُ فَقَالَ: وَضَعْتَ السِّلَاحَ، فَوَاللهِ مَا وَضعْتُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"فَأَيْنَ؟ \". قَالَ: هَا هُنَا. وَأَوْمَأَ إِلَى بَنِي قُرَيْظَةَ. قَالَتْ: فَخَرَجَ إِلَيْهِمْ رَسُولُ اللهِ - ﷺ -.\nالشرح:\nمحمد هذا هو ابن سلام فيما ذكره الجياني (^١)، وساقه في بني قريظة عن عبد الله بن أبي شيبة، عن ابن نمير، عن هشام به (^٢).\nوقوله: (فأتاه جبريل) هذِه الفاء زائدة.\nقَالَ القرطبي: كذا وقع في الرواية\" والصواب: وطرحها فإنه جواب لما، ولا تدخل الفاء في جوابها، وكأنها زائدة كما زيدت الواو في جوابها في قول امرئ القيس:\nفلما أجزنا ساحة الحي وانتحى … بنا بطن حتف ذي ركام عقنقل\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٢٠.\n(^٢) سيأتي برقم (٤١١٧) كتاب: المغازي، باب: مرجع النبي - ﷺ - من الأحزاب.","vol":"17","page":400},{"text":"وإنما انتحى هو فزاد الواو (^١)، وإنما اغتسل للتنظيف كما قاله المهلب، وإن كان الغبار في سبيل الله شاهدًا من شواهد الجهاد وقد قَالَ - ﷺ -: \"ما أغبرت قدما عبد في سبيل الله فتمسه النار\" (^٢)، ألا ترى أن جبريل لم يغسله عن نفسه تبركًا به في سبيل الله، وفيه: دلالة أنه - ﷺ - لم يخرج إلى حرب إلا بإذن، قاله ابن بطال (^٣).\nوعَصبَ: مخفَّف، يقال: عَصَبَهُ وعَصَبَهُ الغُبَار إذا رَكِبَهُ، وعَلِقَ بِهِ ولَصِقَ، ومنه: سميت العصبة: وهم قرابة الرجل من أبيه، قَالَ ابن التين: معناه أحاط به كالعصابة. وقيل: معناه ركب رأسه الغبار وعلق به، يقال: عَصَبَ الريقُ بِفَمِي، إذا جفَّ فبَقيت منه لُزُوجة تمسك الفم.\nوفيه: قتال الملائكة بسلاح.\nوفيه: دلالة على أن الملائكة تصحب المجاهدين في سبيل الله، وأنها في عونهم ما استقاموا فإن خانوا وغُلُّوا فارقتهم، يدل على ذَلِكَ قوله - ﷺ -: \"مع كل قاض ملكان يسددانه ما أقام الحق فإذا جار تركاه\" (^٤). والمجاهد حاكم بأمر الله في أعوانه وأصحابه.\n_________\n(^١) \"المفهم\" ٣/ ٥٩١.\n(^٢) سلف برقم (٢٨١١).\n(^٣) \"شرح ابن بطال\" ٥/ ٢٨.\n(^٤) رواه الطبراني ١٨/ ٢٤٠ من حديث عمران بن حصين، وفيه نفيع بن الحارث، أبو داود الأعمى، متروك، انظر: \"الضعيفة\" (٢٦١٦)، ورواه البيهقي ١٠/ ٨٨، من حديث ابن عباس، وفيه: العلاء بن عمرو الحنفي، كذاب، قال الحافظ في \"التلخيص\" ٤/ ١٨١: إسناده ضعيف. قال صالح جزرة: هذا الحديث ليس له أجل. اهـ وقال الألباني في \"الضعيفة\" (٢٥٣٩): هذا إسناد موضوع. اهـ.\nوفي الباب: أيضًا عن واثلة بن الأسقع، رواه الطبراني ٢٢/ ٨٤؛ وأعله الهيثمي في \"المجمع\" ٤/ ١٩٤ بتضعيف الأزدي لجناح مولى الوليد.","vol":"17","page":401},{"text":"قَالَ (ابن المنير) (^١): إنما بوب البخاري على هذا الحديث هنا؛ لئلا يتوهم كراهية غسل الغبار؛ لأنه من حميد الآثار كما كره بعضهم مسح ماء الوضوء بالمنديل، وبين جوازه بالعمل المذكور (^٢).\nوفيه: يمين الصادق تأكيدًا لقوله: (وَأَوْمَأَ: أَشَارَ) ويقال: وَمَأَ بمعناه.\nفائدة:\nقَالَ مالك: كانت غزوة الخندق وهي غزوة الأحزاب سنة أربع، وقيل: سنة خمس، قال: وكانت في برد شديد ولم يستشهد يومئذ إلا أربعة أو خمسة، ويومئذ نزلت: ﴿إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ﴾ [الأحزاب: ١٠] جاءت قريش من هاهنا، واليهود من هنا، ونجد -يريد هوازن- من هنا، قَالَ: وانصرف من قريظة لأربع خلون من ذي الحجة.\n_________\n(^١) في (ص ١): ابن التين.\n(^٢) \"المتواري\" ص ١٥٣.","vol":"17","page":402},{"text":"<span data-type='title' id=toc-2027>١٩ - باب فَضْلِ قَوْلِ اللهِ -﷿-: ﴿وَلَا تَحْسِبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللهِ أَمْوَاتًا﴾ إلى ﴿أَجْرَ الْمُؤْمِنِينَ﴾ [آل عمران: ١٦٩ - ١٧١]\n٢٨١٤ </span>- حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ -﵁ - قَالَ: دَعَا رَسُولُ اللهِ - ﷺ - عَلَى الَّذِينَ قَتَلُوا أَصْحَابَ بِئْرِ مَعُونَةَ ثَلَاثِينَ غَدَاةً، عَلَى رِعْلٍ وَذَكْوَانَ وَعُصَيَّةَ عَصَتِ اللهَ وَرَسُولَهُ، قَالَ أَنَسٌ: أُنْزِلَ فِي الَّذِينَ قُتِلُوا بِبِئْرِ مَعُونَةَ قُرْآنٌ قَرَأْنَاهُ ثُمَّ نُسِخَ بَعْدُ: بَلِّغُوا قَوْمَنَا أَنْ قَدْ لَقِينَا رَبَّنَا فَرَضِيَ عَنَّا وَرَضِينَا عَنْهُ.\n\n٢٨١٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: اصْطَبَحَ نَاسٌ الخَمْرَ يَوْمَ أُحُدٍ، ثُمَّ قُتِلُوا شُهَدَاءَ. فَقِيلَ لِسُفْيَانَ مِنْ آخِرِ ذَلِكَ الْيَوْمِ؟ قَالَ لَيْسَ هَذَا فِيهِ. [٤٠٤٤، ٤٦١٨ - فتح: ٦/ ٣١]\nثم ساق حديث أَنَسٍ: دَعَا رَسُولُ اللهِ - ﷺ - عَلَى الذِينَ قَتَلُوا أَصْحَابَهُ بِبِئْرِ مَعُونَةَ، وقد سلف قريبا (^١)، ويأتي في المغازي (^٢)، وأخرجه مسلم في الصلاة (^٣).\nوحديث جَابِرٍ: اصْطَبَحَ نَاسٌ الخَمْرَ يَوْمَ أُحُدٍ، ثُمَّ قُتِلُوا شُهَدَاءَ. فَقِيلَ لِسُفْيَانَ: مِنْ آخِرِ ذَلِكَ اليَوْمِ؟ قَالَ: لَيْسَ هذا فِيهِ.\nقلتُ: لا شك أنه كان قبل تحريمها، فما منعهم ذَلِكَ من الشهادة؛ لأن ما قبل النهي عفو، وأما الآية فروى الحاكم في \"مستدركه\" صحيحًا من حديث ابن عباس مرفوعًا: \"لما أصيب إخوانكم بأحد جعل الله\n_________\n(^١) سلف برقم (٢٨٠١).\n(^٢) سيأتي برقم (٤٠٨٨) باب: غزوة الرجيع ورعل وذكران وبئر معونة.\n(^٣) رواه مسلم (٦٧٧) كتاب: المساجد، باب: استحباب: القنوت.","vol":"17","page":403},{"text":"أرواحهم في أجواف طير خضر، ترد من أنهار الجنة، وتأكل من ثمارها، وتأوي إلى قناديل من ذهب معلقة (في ظل) (^١) العرش، فلما وجدوا طيب مأكلهم ومشربهم ومقيلهم، فقالوا: من يبلغ إخواننا عنا أنا أحياء في الجنة نرزق؟ لئلا يزهدوا في الجهاد، ويتكلوا عن الحرب، فقال الله -﷿-: أنا أبلغهم عنكم\" فأنزل الله ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللهِ أَمْوَاتًا﴾ الآية (^٢). [آل عمران: ١٦٩].\nوذكره الطبري عن ابن مسعود مرفوعًا (^٣)، وروى الواحدي من حديث طلحة بن خراش عن جابر أنها نزلت في والد جابر (^٤)، وقال سعيد .. بن جبير: نزلت في حمزة، ومصعب بن عمير، لما أصيبا يوم أحد (^٥)، وقال سعيد بن جبير: نزلت في أهل أحد خاصة، وقال جماعة منهم: نزلت في شهداء بئر معونة، وقيل: نزلت تنفيسًا لأولياء الشهداء وإخبارًا عن حال قتلاهم، فإنهم كانوا إذا أصابتهم نعمة أو سرور تحسروا وقالوا: نحن في النعمة والسرور وأبناؤنا في القبور، وقال مقاتل: نزلت في قتلى بدر، وكانوا أربعة عشر شهيدًا.\nوقوله: (﴿فَرِحِينَ﴾) هو مثل فارحين، قَالَ الداودي: وقد يقال الفرحين الآمنين في الدنيا، المغترين بزينتها.\nومعنى (﴿لَمْ يَلْحَقُوا بِهِمْ﴾) أي: في الفضل، وإن كان لهم فضل ﴿وَأَنَّ اللهَ لَا يُضِيعُ﴾ المعنى: ويستبشرون ﴿بِأَنَّ اللهَ﴾ وقرأ الكسائي:\n_________\n(^١) في (ص ١): تحت.\n(^٢) \"المستدرك\" ٢/ ٨٨.\n(^٣) \"تفسير الطبري\" ٣/ ٥١٣ (٨٢٠٦).\n(^٤) \"أسباب النزول\" ص ١٣٣ (٢٦٤).\n(^٥) \"أسباب النزول\" ص ١٣٣ (٢٦٤)، ورواه ابن أبي شيبة ٤/ ٢٢٢ (١٩٤٢٩).","vol":"17","page":404},{"text":"(وإن الله) (^١)، بكسر الألف على أنه مقطوع من الأول المعنى، وهو لا يضيع أجر المؤمنين ثم جيء بـ (إن) توكيدًا، وحديث أنس سلف طرف منه أيضًا في القنوت (^٢)، وسيأتي في غزوة الرجيع أيضًا.\nوفي \"غرائب مالك\" للدارقطني يقول في دعائه: \"اللَّهُمَّ اشدد وطأتك على مضر الفدادين أهل الوبر، اللَّهُمَّ سنين كسني يوسف\" (^٣). تفرد به أحمد بن صالح، عن ابن نافع، عن مالك بهذا الإسناد، وللطبري من حديث أنس: لا أدري أكانوا أربعين أو سبعين، وعلى ذَلِكَ الماء عامر بن الطفيل الجعفري (^٤).\nوفيه: أن حرام بن ملحان الأنصاري هو الذي بلغ الرسالة، وأن عامر بن الطفيل قتلهم أجمع، وأنزل الله ﴿وَلَا تَحْسَبَنَّ﴾ الآية.\nوفي \"سير ابن إسحاق\" أن بعثهم كان على رأس أربعة أشهر من أحد وكان أبو براء (عامر) (^٥) بن مالك ملاعب الأسنة هو الذي طلبهم، وأنه قَالَ: أنا لهم جار، فبعث رسول الله - صلي الله عليه وسلم - المنذر بن عمرو في أربعين رجلًا من خيار المسلمين، فيهم الحارث بن الصمَّة، وحرام بن ملحان، وعروة بن أسماء ونافع بن ورقاء وعامر بن فهيرة فساروا حَتَّى نزلوا بئر معونة وهي بين أرض بني عامر وحرَّة بني سليم، واستصرخ عليهم عامر بن الطفيل بني عامر، فأبوا أن يجيبوه، وقالوا: لن نخفر أبا براء فاستصرخ تلك القبائل عصيَّة وغيرها فقتلوهم إلا كعب بن زيد فتركوه\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" للفارسي ٣/ ٩٨.\n(^٢) سلف برقم (١٠٠١).\n(^٣) يراجع ما سلف برقم (٨٠٤).\n(^٤) \"تفسير الطبري\" ٣/ ٥١٥ (٨٢٢٤).\n(^٥) من (ص ١).","vol":"17","page":405},{"text":"وبه رمق، فعاش حَتَّى قتل يوم الخندق، وأسر عمرو بن أمية وكان على سرح القوم، ثم أطلق لما أخبر أنه من مضر أطلقه عامر، وجزّ ناصيته وأعتقه عن رقبة كانت على أمه فيما يزعم، فلما أخبر عمرو رسول الله - ﷺ - الخبر قَالَ: \"هذا عمل أبي براء قد كنت لهذا كارهًا\" (^١).\nوفي \"مغازي موسى بن عقبة\" فقال: كان أمير السرية مرثد بن أبي مرثد.\nولمسلم: أن ناسًا جاءوا إلى رسول الله - صلي الله عليه وسلم - فقالوا: ابعث معنا رجالًا يعلمونا القرآن والسنة، فبعث إليهم سبعين رجلًا من الأنصار، يقال لهم: القراء قَالَ أنس: منهم خالي حرام، فتعرضوا لهم فقتلوهم قبل أن يبلغوا المكان (^٢).\nوللبيهقي في \"دلائله\" عن أنس أيضًا: لما أصيب خبيب بعثهم رسول الله - ﷺ - فأتوا على حي من بني سليم قَالَ: فقال خالي حرام لأميرهم: دعني فلأخبر هؤلاء أنا ليس إياهم نريد، فيخلون وجوهنا قَالَ: فأتاهم، فاستقبله رجل منهم برمح فأنفذه به ثم انطووا عليهم فما بقي منهم مخبر (^٣).\nقَالَ ابن التين: ويقال: إن عامر بن فهيرة لم يوجد، يرون أن الملائكة وارته.\nو(مَعُونة) بالنون وفتح الميم وضم العين، بين مكة وعسفان أرض لهذيل، وعن الكندي هي جبال يقال لها: أبلى في طريق المصعد من\n_________\n(^١) رواه الطبراني ٢٠/ ٣٥٦ - ٣٥٨، عن محمد بن إسحاق به؛ قال الهيثمي في \"المجمع\" ٦/ ١٢٩: رجاله ثقات إلى ابن إسحاق. اهـ. كما حكاه عن ابن إسحاق ابن هشام في \"سيرته\" ٣/ ١٨٣ - ١٨٧.\n(^٢) \"صحيح مسلم\" (٦٧٧/ ١٤٧) كتاب: الإمارة، باب: ثبوت الجنة للشهيد.\n(^٣) \"الدلائل\" ٣/ ٣٤٩.","vol":"17","page":406},{"text":"المدينة إلى مكة وهي لبني سليم، وقال أبو عبيدة في \"كتاب المقاتل\": هي ماء لبني عامر بن صعصعة، وقال الواقدي: هي أرض لبني سليم وأرض بني كلاب (^١).\nو(رِعْل) بكسر الراء ثم عين مهملة ساكنة ثم لام؛ ابن مالك بن عوف بن أمرئ القيس بن بهثة بن سليم بن منصور بن عكرمة.\nو(ذَكْوان) هو ابن ثعلبة بن سليم بن منصور، قَالَ ابن دريد: اشتقاقه من شيئين: إما من الذكاء ممدود، وهو تمام السن أو من ذكا النار مقصور (^٢)، واشتقاق رِعل من الرعلة، وهي النخلة الطويلة، والجمع رعال، والرعلة القطعة من الخيل، والراعل نخل من النخل معروف بالمدينة، وناقة رعلاء إذا قطعت أذنها فتركت منها قطعة معلقة، وعصية قَالَ الهجري: هو الخفاف بنُ امرئ القيس بن بهثة بن سليم بن منصور (^٣).\nتتمات:\nأحدها: قَالَ الداودي: قوله: (ثم نسخ بعد) يريد سقطت عن ذكره؛ لتقادم عهده إلا أن تذكر بمعنى الرواية ليس النسخ الذي يبدل مكانه خلافه؛ لأن الخبر لا يدخله نسخ، وعبارة غيره: إن القرآن ربما نسخ لفظه، وبقي حكمه مثل: الشيخ والشيخة إذا زنيا فارجموهما البتة. فمعنى النسخ هنا أنه أسقط من التلاوة.\nوقال السهيلي: هذا المذكور -أعني: ما نزل ونسخ- ليس عليه (رونق) (^٤) الإعجاز، قَالَ: ويقال: إنه لم ينزل بهذا النظم، ولكن بنظم\n_________\n(^١) انظر: \"معجم البلدان\" ٥/ ١٥٩.\n(^٢) \"الاشتقاق\" ص ١٨٧.\n(^٣) \"الاشتقاق\" ص ٣٠٩.\n(^٤) في (ص ١): رؤى.","vol":"17","page":407},{"text":"معجز كنظم القرآن، ولا يقال: إنه خبر، والخبر لا ينسخ، إنما نسخ منه الحكم فقط، فإن حكم القرآن التلاوة، وأن لا يمسه إلا طاهرٌ وأن يكتب بين الدفتين، وأن يكون تعلمه من فروض الكفاية، فكل ما نسخ، (ورفعت) (^١) منه هذِه الأحكام وإن بقي محفوظًا فإنه منسوخ، فإن تضمن حكمًا جاز أن يبقى ذَلِكَ الحكم معمولًا به، وأنكرت ذَلِكَ المعتزلة، وإن تضمن خبرًا بقي ذَلِكَ الخبر مصدقًا به، وأحكام التلاوة منسوخة عنه، كما نزل: لو أن لابن آدم وادِيَان من ذهب. فهذا خبر حق، والخبر لا ينسخ، لكن نسخ منه أحكام التلاوة له، وكان قوله: لو أن لابن آدم، في سورة يونس بعد قوله: ﴿كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ﴾ [يونس: ٢٤] كذا قَالَ ابن سلام (^٢).\nثانيها: فيه دلالة كما قَالَ المهلب: أن من قُتل غدرًا شهيد؛ لأن أصحاب بئر معونة قتلوا غدرًا بهم.\nثالثها: اختلف الناس في كيفية حياة الشهيد، وأولاها -كما قَالَ ابن بطال- أن تكون الأرواح ترزق، وكذا جاء الخبر: \"إنما نسمة المؤمن طائر تعلق في شجر الجنة\" (^٣)، قَالَ أهل اللغة: يعني يأكل منها (^٤).\nقَالَ صاحب \"المطالع\" تعلق: بضم اللام أي: تتناوله، وقيل: نسمة وبالفتح أيضًا، ومعناه: تتعلق وتلزم ثمارها وتأوي إليها، وقيل: هما\n_________\n(^١) كذا بالأصل وأعلاها: كذا، وفي هامشها: ينبغي أن تكون بغير واو.\n(^٢) \"الروض الأنف\" ٣/ ٢٣٩ - ٢٤٠.\n(^٣) رواه الترمذي (١٦٤١)، والنسائي ٤/ ١٠٨، وابن ماجه (٤٢٧١)، وأحمد ٣/ ٤٥٥ من حديث كعب بن مالك، وصححه الترمذي، وابن حبان ١٠/ ٤١٣، والألباني في \"المشكاة\" (١٦٣٢).\n(^٤) \"شرح ابن بطال\" ٥/ ٢٩.","vol":"17","page":408},{"text":"سواء، وقد روي تسرح، وهو يشهد للضم ومن رواه بالتاء على النسمة، ويحتمل أن يرجع إلى التطير على أن يكون جمعًا، ويكون ذكر النسمة؛ لأنه أراد الجنس لا الواحد، وقد يكون التأنيث للروح؛ لأنها تذكر وتؤنث، وهذا الحديث أنها تعلق عام والقرآن ذكر في الشهداء.\nقَالَ الداودي: وقيل: تمثل أرواحهم طيرًا تسرح في الجنة، قَالَ: وذكر بإسناد ضعيف أنها تجعل في حواصل طير، ولا يصح في النقل ولا الاعتبار؛ لأنها إن كانت هي أرواح الطير. فكيف يكون في الحواصل دون سائر الجسد؟ وإن كان لها أرواح غيرها فكيف يكون لها روحان في جسد؟ وكيف تصل لهم الأرزاق التي ذكر الله تعالى؛ قَالَ: وإنما الصحيح أن أرواحهم طائر تعلق في شجر الجنة، (أي) (^١) ترعى حَتَّى يرجعه الله إلى جسده يوم يبعثه ويعرض عليه مقعده بالغداة والعشي.\nقلتُ: وما أنكره هو ثابت في \"صحيح مسلم\"، وهو معدود من أفراده من حديث مسروق، قال: سألنا عبد الله عن هذِه الآية: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا﴾ فقال: أما إنا قد سألنا عن ذَلِكَ فقال: \"إن أرواحهم في جوف طير خضر، لها قناديل معلقة بالعرش، تسرح في الجنة حيث شاءت، ثم تأوي إلى تلك القناديل فاطلع إليهم ربكم إِطْلاعةً فقال: هل تشتهون شيئًا؟ فقالوا: أي شيء نشتهي ونحن نسرحِ في الجنة حيث شئنا، ثم نأوي إلى تلك القناديل، فقال لهم ذَلِكَ ثلاثًا. فلما رأوا أنهم لم يتركوا من أن يسألوا، قالوا: يا رب نريد أن ترد أرواحنا في أجسادنا حتى نقتل في سبيلك مرة أخرى، فلما رأى أن ليس لهم حاجة تركوا\" (^٢).\n_________\n(^١) في (ص ١): أو.\n(^٢) مسلم (١٨٨٧) كتاب: الإمارة، باب: بيان أن أرواح الشهداء في الجنة ..","vol":"17","page":409},{"text":"وفي \"مستدرك الحاكم\" وقال: على شرط مسلم من حديث محمد بن إسحاق، عن إسماعيل بن أمية، عن أبي الزبير -زاد ابن أبي عاصم:- وسعيد بن جبير، عن ابن عباس قَالَ: قَالَ رسول الله - صلي الله عليه وسلم -: \"لما أصيب إخوانكم بأُحد جعل الله أرواحهم في جوف طير خضر ترد من أنهار الجنة وتأكل من ثمارها .. \" الحديث (^١).\nومن حديث الحسين بن واقد -عند ابن أبي عاصم- عن الأعمش، عن شقيق، عن ابن مسعود أن الثمانية عشر من أصحاب رسول الله - ﷺ - جعل الله أرواحهم في الجنة في طير خضر (^٢)، وفي لفظ: \"أرواح الشهداء عند الله كطير خضر في قناديل تحت العرش\".\nومن حديث عطية، عن أبي سعيد مرفوعًا: \"أرواح الشهداء في طير خضر ترعى في رياض الجنة، ثم يكون مأواها قناديل معلقة يالعرش\".\nومن حديث موسى بن عبيدة الرَّبَذَي عن (عبيد الله بن يزيد) (^٣)، عن أم فلانة -أظنها: أم (مبشر) (^٤) - قَالَ رسول الله - صلي الله عليه وسلم -: \"إن أرواح المؤمنين طير خضر في حجر من الجنة يأكلون من الجنة، ويشربون من الجنة\".\nوبإسناد جيد إلى كعب بن مالك مرفوعًا: \"أرواح الشهداء في طير خضر\" (^٥).\n_________\n(^١) \"المستدرك\" ٢/ ٨٨، ورواه ابن أبي عاصم في \"الجهاد\" ١/ ٢١٥ (٥٢)، والحديث قال عنه الألباني في \"صحيح أبي داود\" (٢٢٧٥): حديث حسن صححه الحاكم والذهبي؛ وأقره المنذري.\n(^٢) \"الجهاد\" ٢/ ٥١٧ (١٩٨).\n(^٣) في (ص ١): عبيد الله بن زيد.\n(^٤) في (ص ١): ميسر.\n(^٥) \"الجهاد\" ٢/ ٥١٨ - ٥٢١ (٢٠٠ - ٢٠٢)، ولمزيد بيان تنظر حاشيته.","vol":"17","page":410},{"text":"ولمالك في \"الموطأ\": \"نسمة المؤمن طائر\" (^١).\nوأَوَّلَ بعض العلماء (في) بمعنى (على) أي: أرواحهم على جوف طير خضر، كما قَالَ تعالى: ﴿وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ﴾ أي: على جذوع، وجائز أن يسمى الطير جوفًا لهم أو هو محيط به ومشتمل عليه كالحامل والجنين، كما نبه عليه عبد الحق.\n_________\n(^١) \"الموطأ\" ص ١٦٤.","vol":"17","page":411},{"text":"<span data-type='title' id=toc-2028>٢٠ - باب ظِلِّ الْمَلَائِكَةِ عَلَى الشَّهِيدِ</span>\n٢٨١٦ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ قَالَ: أَخْبَرَنَا ابْنُ عُيَيْنَةَ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ الْمُنْكَدِرِ أَنَّهُ سَمِعَ جَابِرًا يَقُولُ: جِيءَ بِأَبِي إِلَى النَّبِيِّ - ﷺ - وَقَدْ مُثِّلَ بِهِ وَوُضِعَ بَيْنَ يَدَيْهِ، فَذَهَبْتُ أَكْشِفُ عَنْ وَجْهِهِ، فَنَهَانِي قَوْمِي، فَسَمِعَ صَوْتَ صَائِحَةٍ فَقِيلَ: ابْنَةُ عَمْرٍو، أَوْ أُخْتُ عَمْرٍو. فَقَالَ: \"لِمَ تَبْكِي -أَوْ: لَا تَبْكِي- مَا زَالَتِ المَلَائِكَةُ تُظِلُّهُ بِأَجْنِحَتِهَا\". قُلْتُ لِصَدَقَةَ: أَفِيهِ \"حَتَّى رُفِعَ؟ \" قَالَ: رُبَّمَا قَالَهُ. [انظر: ١٢٤٤ - مسلم: ٢٤٧١ - فتح ٦/ ٣٢]\nذكر فيه حديث مُحَمَّدِ بْنِ المُنْكَدِرِ، أَنَّهُ سَمِعَ جَابِرًا يَقُولُ: جِيءَ بِأَبِي إِلَى النَّبِيِّ - ﷺ - وَقَدْ مُثِّلَ بِهِ وَوُضِعَ بَيْنَ يَدَيْهِ، فَذهَبْتُ أَكْشِفُ عَنْ وَجْهِهِ، فَنَهَانِي قَوْمِي، فَسَمِعَ صوْتَ (صَائِحَةٍ) (^١)، فَقِيلَ ابنةُ عَمْرٍو -أَوْ أُخْتُ عَمْرٍو- فَقَالَ: \"لِمَ تَبْكِي -أَوْ: لَا تَبْكِي- مَا زَالَتِ المَلَائِكَةُ تُظِلُّهُ بِأَجْنِحَتِهَا\". قُلْتُ لِصَدَقَةَ -أي: ابن الفضل؛ شيخ البخاري-: أَفِيهِ: \"حَتى رُفِعَ\"؟ قَالَ: رُبَّمَا قَالَهُ.\nهذا الحديث سلف، وفيه من فضل الشهادة وضع الملائكةِ أجنحَتها عليه رحمة له، كما نبه عليه المهلب.\nوفيه: أن النياحة ليست الشدة في النهي عنها إلا إذا كان معها شيء من أفعال الجاهلية، من شق وخمش ودعوى الجاهلية، على ما سلف في الجنائز.\nوفيه: أن الشهيد والرجل الصالح ومن يرجى له الخير لا يحب أن يبكى عليه، ألا ترى أنه قَالَ لها: \"لم تبكي؟ \" فأخبرها بالأمن عليه في الآخرة، وإنما البكاء لمن يُخشى عليه النار، وشهد لهذا المعنى حديث\n_________\n(^١) في هامش الأصل: في أصله: نائحة، ومقتضى ما شرحه أن تكون كذلك.","vol":"17","page":412},{"text":"أم حارثة إذ قالت لرسول الله - صلي الله عليه وسلم -: أخبرني بمنزلة ابني، فإن كان في الجنة صبرت واحتسبت (^١).\nوفيه: أن الشهيد لا يضره بكاء من بكى عليه من النساء وأن أهل الشهيد من النساء أعذر في البكاء ممن يموت حتف أنفه؛ إذ لم يقل لهن هاهنا شيئًا؛ كذا قَالَ الداودي.\nقَالَ ابن التين: والذي في الحديث شك، هل هو نهاها أو قَالَ: \"لم تبكي\" يقوله لغيرها، أو لو خاطبها لقال: لم تبكين.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٥/ ٢٩.","vol":"17","page":413},{"text":"<span data-type='title' id=toc-2029>٢١ - باب تَمَنِّي المُجَاهِدِ أَنْ يَرْجِعَ إِلَى الدُّنْيَا</span>\n٢٨١٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ -﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا أَحَدٌ يدخلُ الجَنَّةَ يُحِبُّ أَنْ يَرْجِعَ إِلَى الدُّنْيَا وَلَهُ مَا عَلَى الأَرْضِ مِنْ شَيءٍ، إِلاَّ الشَّهِيدُ، يَتَمَنَّى أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ عَشْرَ مَرَّاتٍ؛ لِمَا يَرَى مِنَ الكَرَامَةِ\". [انظر: ٢٧٩٥ - مسلم: ١٨٧٧ - فتح: ٦/ ٣٢]\nذكر فيه حديث أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا أَحَدٌ يدخلُ الجَنَّةَ يُحِبُّ أَنْ يَرْجِعَ إِلَى الدُّنْيَا وَلَهُ مَا عَلَى الأَرْضِ مِنْ شَيء إِلَّا الشَّهِيدُ، يَتَمَنَّى أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ عَشْرَ مَرَّاتٍ، لِمَا يَرى مِنَ الكَرَامَةِ\".\nهذا الحديث أخرجه أبو داود أيضًا (^١)، وفي لفظ له: \"لما يرى من فضل الشهادة\" (^٢).\nوهذا الحديث أجل ما جاء في فضل الشهادة والحض عليها والترغيب فيها، وإنما يتمنى الشهيد أن يقتل عشر مرات -والله أعلم- لعلمه بأن ذَلِكَ مما يرضي الله -﷿-، ويقرب منه؛ لأن من بذل نفسه ودمه في إعزاز دين الله ونصرة دينه ونبيه فلم يبق غاية وراء ذَلِكَ، وليس في أعمال البر ما تُبذل فيه النفس غير الجهاد؛ فلذلك عظم الثواب عليه والله أعلم.\n_________\n(^١) كذا رمز في الأصل، وفيه نظر فالمقصود هو أبو داود الطيالسي، وقد رواه في \"مسنده\" ٣/ ٤٦٨ (٢٠٧٦)، وانظر: \"تحفة الأشراف\" (١٢٥٢).\n(^٢) سلف برقم (٢٧٩٥).","vol":"17","page":414},{"text":"<span data-type='title' id=toc-2030>٢٢ - باب الجَنَّةُ تَحْتَ بَارِقَةِ السُّيُوفِ</span>\nوَقَالَ المُغِيرَةُ: بْنُ شُعْبَةَ أَخْبَرَنَا نَبِيُّنَا - ﷺ - عَنْ رِسَالَةِ رَبِّنَا: \"مَنْ قُتِلَ مِنَّا صَارَ إِلَى الجَنَّةِ\".\nوَقَالَ عُمَرُ - ﵁ - لِلنَّبِيِّ - ﷺ - أَلَيْسَ قَتْلَانَا فِي الجَنَّةِ وَقَتْلَاهُمْ في النَّارِ؟ قَالَ: \"بَلَى\".\n\n٢٨١٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ، وَكَانَ كَاتِبَهُ- قَالَ: كَتَبَ إِلَيْهِ عَبْدُ اللهِ بْنُ أَبِي أَوْفَى - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَاعْلَمُوا أَنَّ الجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ\". تَابَعَهُ الأُوَيْسِيُّ عَنِ ابْنِ أَبِي الزِّنَادِ، عَنْ مُوسَى بْنِ عُقْبَةَ. [٢٨٣٣، ٢٩٣٣، ٢٩٦٥، ٢٩٦٦، ٣٠٢٥، ٣٠٢٥، ٤١١٥، ٦٣٩٢، ٧٢٣٧، ٧٤٨٩ - مسلم: ١٧٤٢ - فتح: ٦/ ٣٣]\nثم ساق حديث عَبْدِ اللهِ بْنِ أَبِي أَوْفَى أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَاعْلَمُوا أَنَّ الجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ\".\nقال أبو عبد الله: تَابَعَهُ الأيويسِيُّ، عَنِ ابن أَبِي الزّنَادِ، عَنْ مُوسَي بْنِ عُقْبَةَ.\nالشرح:\nالتعليق الأول: أسنده في الجزية عن الفضل بن يعقوب، عن عبد الله بن جعفر الرقي، عن المعتمر بن سليمان، عن سعيد بن عبيد الله الثقفي، عن بكر بن عبد الله المزني وزياد بن جبير كلاهما، عن جبير بن حية الثقفي عنه مطولًا يذكر إسلام المرزبان ومشاورة عمر له في أمر القتال (^١).\n_________\n(^١) سيأتي برقم (٣١٥٩).","vol":"17","page":415},{"text":"و(المعتمر) (هذا) (^١) هو ابن سليمان بن طرخان التيمي كما قاله أصحاب الأطراف، والمستخرجات والمترجمون.\nوأما الحافظ الدمياطي فقال: إنه وَهَمٌ، والصواب: المُعَمَّرُ بنُ سليمان الرَّقِّي؛ لأن عبد الله بن جعفر الرقي لا يروي عن التيمي (^٢).\nولم نره لغيره؛ بل ولا ذكر المعمر في رجالج البخاري (^٣) ولما ذكروا ابن جعفر قالوا: روى عن المعتمر التيمي (^٤).\nوالتعليق الثاني: عن عمر خرجه أيضًا عن أحمد بن إسحاق، عن يعلق بن عبيد، حَدَّثَنَا عبد العزيز بن سياه، عن حبيب بن أبي ثابت، عن أبي وائل، عن سهل بن حنيف قَالَ: قَال عمر .. فذكره (^٥).\nوحديث ابن أبي أوفى متفق عليه.\nوقوله: (تابعه .. إلى آخره): يعني: أن الأويسي تابع معاوية بن عمر، والذي رواه عن أبي إسحاق، عن موسى بن عقبة.\n_________\n(^١) من (ص ١).\n(^٢) وتعقب الدمياطيَّ أيضًا الحافظُ ابن حجر في \"الفتح\" ٦/ ٢٦٣ بأن ذلك ليس بكاف في رد الروايات الصحيحة؛ وهَبْ أن أحدهما لم يدخل بلد الآخر، أما يجوز أن يكونا التقيا مثلا في الحج أو في الغزو؟ وما ذكره معارض بمثله فإن المعتمر بن سليمان رقي، وسعيد بن عبيد الله بصري؛ فمهما استبعد من لقاء الرقي البصري، جاء مثله في لقاء الرقي للبصري ..\n(^٣) ورد في هامش الأصل: الصحيح، وقد ذكرها مطولة ابن قرقول في \"مطالعه\" في حرف الميم.\n(^٤) قال الحافظ في \"الفتح\" ٦/ ٢٦٣: أغرب الكرماني فحكى أن قيل: الصواب في هذا معمر بن راشد يعني شيخ عبد الرزاق.\nقال الحافظ: وهذا هو الخطأ بعينه.\n(^٥) سيأتي برقم (٤٨٤٤) كتاب: التفسير.","vol":"17","page":416},{"text":"قَالَ ابن المنير (^١): كأن البخاري أراد بالترجمة أن السيوف لما كانت لها بارقة شعاع كان لها أيضًا ظل تحتها، وترجم ببارقة، يريد لمع السيوف، من قولهم ناقة بروق إذا لمعت بذنبها من غير لقاح وهو مثل: \"الجنة تحت ظلال السيوف\" وكذا قَالَ ابن بطال (^٢): هو من البريق، وهو معروف. قَالَ الخطابي: يقال: أبرق الرجل بسيفه إذا لمع به، ويسمى السيف إبريقًا، وهو أفعل من البريق (^٣).\nإذا تقرر ذَلِكَ؛ فالكلام عليه من وجهين:\nأحدهما: قَالَ المهلب: فيه: أنه قد يجوز أن يُقطع لقتلى المسلمين كلهم بالجنة؛ لقول عمر على الجملة من غير أن يُشخص من هذِه الجملة واحد فيقال: إن هذا في الجنة إلا بخبر فيه بعينه لقوله - صلي الله عليه وسلم -: \"والله أعلم بمن يجاهد في سبيله\" (^٤)، فنحن نقطع بظاهر الحديث في الجملة ونكل التفصيل والغائب من النيات لله تعالى؛ لئلا يقطع في علم الله بغير (خبر) (^٥) ألا ترى أنه - ﷺ - حين سُئل فقيل له: منا من يقاتل للمغنم، وليُرى مكانه، وللدنيا. وغير ذَلِكَ فلما فصل له تَبرأ من القطع على الغيب فقال: \"من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله\" (^٦).\nوهذا القول يقضي على سائر معاني الحديث، والمسألة والترجمة صحيحة، وأن من قَتَل أو قُتِل في إعلاء كلمة الله فهو في الجنة.\n_________\n(^١) \"المتواري\" ص ١٥٣.\n(^٢) \"شرح ابن بطال\" ٥/ ٣١.\n(^٣) \"غريب الحديث\" ٢/ ١٥٣.\n(^٤) سلف برقم (٢٧٨٧).\n(^٥) في (ص ١): جزاء.\n(^٦) سلف قريبًا.","vol":"17","page":417},{"text":"ثانيهما: قوله: (\"واعلموا أن الجنة تحت ظلال السيوف\") أي: ثواب الله، والسبب الموصل إلى الجنة عند الضرب بالسيوف في سبيل الله ومشي المجاهدين في سبيله، فأحضروا فيه بصدق وأثيبوا، وهذا من كلامه البديع النفيس الذي جمع ضروب البلاغة من جزالة اللفظ وعذوبته، فإنه استفيد منه مع وجازته الحض على الجهاد، والإخبار بالثواب عليه، والحض على مقارنة العدو واستعمال السيوف والاعتماد عليها، واجتماع المقاتلين حين الزحف حَتَّى تكون سيوفهم بعضها يقع على العدو، وبعضها يرتفع عنهم حَتَّى كأن السيوف أظلت الضاربين بها، قَالَ ابن الجوزي: والمراد أن دخوله الجنة يكون بالجهاد، والظلال: جمع ظل، فإذا دنا الشخص من الشخص صار تحت ظل سيفه، وقَالَ في موضع آخر: وإذا تدانا الخصمان صار كل واحد منهما تحت ظل سيف الآخر، فالجنة تنال بهذا.","vol":"17","page":418},{"text":"<span data-type='title' id=toc-2031>٢٣ - باب مَنْ طَلَبَ الْوَلَدَ لِلْجِهَادِ</span>\n٢٨١٩ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ -﵁ - عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"قَالَ سُلَيْمَانُ بْنُ دَاوُدَ - ﵉ - لأَطُوفَنَّ اللَّيْلَةَ عَلَى مِائَةِ امْرَأَةٍ -أَوْ تِسْعٍ وَتِسْعِينَ- كُلُّهُنَّ يَأْتِي بِفَارِسٍ يُجَاهِدُ فِي سَبِيلِ اللهِ، فَقَالَ لَهُ صَاحِبُهُ: إِنْ شَاءَ الله. فَلَمْ يَقُلْ: إِنْ شَاءَ الله، فَلَمْ يَحْمِلْ مِنْهُنَّ إِلاَّ امْرَأَةٌ وَاحِدَةٌ، جَاءَتْ بِشِقِّ رَجُلٍ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْ قَالَ: إِنْ شَاءَ الله، لَجَاهَدُوا فِي سَبِيلِ اللهِ فُرْسَانًا أَجْمَعُونَ\". [٣٤٢٤، ٥٣٤٢، ٦٦٣٩، ٦٧٢٠، ٧٤٦٩ - فتح: ٦/ ٣٤]\nذكر فيه حديث أبي هُرَيْرَةَ -معلقا- فَقَالَ: \"قَالَ سُلَيْمَانُ بْنُ دَاوُدَ: لأَطُوفَنَّ اللَّيْلَةَ عَلَى مِائَةِ امْرَأَةٍ -أَوْ تِسْعِ وتِسْعِينَ- كلُّهُنَّ يَأْتِي بِفَارِسٍ يُجَاهِدُ فِي سَبِيلِ اللهِ، فَقَالَ لَهُ صَاحِبُهُ إِنْ شَاءَ اللهُ. فَلَمْ يَقُلْ: إِنْ شَاءَ اللهُ، فَلَمْ تَحْمِلْ مِنْهُنَّ إِلَّا امْرَأةٌ واحِدَةٌ، جَاءَتْ بِشِقِّ رَجُلٍ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ قَالَ: إِنْ شَاءَ اللهُ، لَجَاهَدُوا فِي سَبِيلِ اللهِ فُرْسَانًا أَجْمَعُونَ\".\nهذا الحديث كذا أخرجه البخاري هنا معلقا وأسنده في (ستة) (^١) مواضع منها في الأيمان والنذور عن أبي اليمان، عن شعيب، عن أبي الزناد، عن الأعرج.\nوفي لفظ: \"ستين امرأة\"، وفي لفظ: \"سبعين\"، وفي آخر: \"مائة\"؛ من غير شك، وفي آخر: \"تسعة وتسعين\"؛ من غير شك، ولا منافاة بين هذِه الروايات؛ لأنه ليس في ذكر القليل نفي الكثير، وهو من باب مفهوم العدد، ولا يعمل به جمهور أهل الأصول، وفي آخر: \"فقال له الملك: قل: إن شاء الله، فلم يقل ونسي\"، وطريق الليث أخرجها أبو نعيم من\n_________\n(^١) لم أقف عليه إلا في خمسة مواضع مسندة كما عددها بعدُ.","vol":"17","page":419},{"text":"حديث يحيى بن بكير عنه، وكذلك مسلم في \"صحيحه\" من حديثه (^١).\nإذا تقرر ذَلِكَ؛ فالكلام عليه من وجوه:\nأحدها: فيه: الحض على طلب الولد بنية الجهاد في سبيل الله، وقد يكون الولد بخلاف ما أمله فيه فيكون كافرًا، ولكن قد تم له الأجر في نيته وعمله.\nثانيها: أن من قَالَ: إن شاء الله وتبرأ من المشيئة إلا لله ولم يعط (الخاصة) (^٢) لنفسه في أعماله أنه حري بأن يبلغ أمله ويُعطي أُمنيَّته، ألا ترى أن سليمان لما لم يرد المشيئة إلى الله ولم يستثن ما لله في ذَلِكَ حُرم أمله، ولو استثنى بلغ أمله. كما أخبر الصادق، وليس كل من قَالَ قولًا ولم يستثن فيه المشيئة فواجب ألا يبلغ أمله، بل منهم من يشاء الله إتمام أمله، ومنهم من لا يشاء بسابق علمه، ولكن هذِه التي أخبر عنها الصادق أنها مما لو استثنى المشيئة لتم له أمله، فدل هذا على أن الأقدار في علم الله على ضروب، فقد يُقدر للإنسان الولد والرزق والمنزلة إن فعل كذا، أو قَالَ أو دعا، فإن لم يفعل ولا قَالَ لم يعط ذَلِكَ الشيء وأصل هذا في قصة يونس - ﷺ - قَالَ تعالى: ﴿فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (١٤٣) لَلَبِثَ في بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ (١٤٤)﴾ [الصافات:١٤٣ - ١٤٤] فبان بهذِه الآية أن تسبيحه كان سبب خروجه من بطن الحوت، ولو لم يسبح ما خرج منه.\nثالثها: أن الاستثناء قد يكون بإثر القول، وإن كان فيه سكوت يسير لم تنقطع به دونه الأفكار الحائلة بين الاستثناء واليمين، وستعلم ذَلِكَ في موضعه.\n_________\n(^١) \"صحيح مسلم\" (١٦٥٤) كتاب: الأيمان والنذور، باب: الاستثناء.\n(^٢) في الأصل: الخصة. ولعل المثبت هو الصواب؛ وانظر \"شرح ابن بطال\" ٥/ ٣٢.","vol":"17","page":420},{"text":"رابعها: أن الأنبياء يعتريهم السهو، نبه عليه ابن التين.\nخامسها: قوله: (\"لأطوفن\") كذا روي هنا، وفي رواية أخرى: \"لأطيفن\" (^١)، وكلاهما صحيح كما قَالَ المبرد، يقال: طاف بالشيء وأطاف به وأصله: الدوران حول الشيء، وهو (هنا) (^٢) كناية عن الجماع، وهو قال على ما خص الله به أنبياءه من صحة البنية، وكمال الرجولية مع ما كانوا عليه من الجد والاجتهاد في العبادة، والعادة في مثل هذا لغيرهم الضعف عن الجماع، لكن خرق الله تعالى لهم العادة في أبدانهم، كما خرقها لهم في معجزاتهم وأحوالهم، فحصل لسليمان من الإطاقة أن يطأ في ليلة مائة امرأة ينزل في كل واحدة منهن.\nوسيدنا رسول الله - ﷺ - أعطي (فيه) (^٣) أكثر من ذَلِكَ قوى ثلاثين رجلًا، وفي \"الطبقات\": أربعين. قَالَ مجاهد: أعطي قوة أربعين رجلًا كل رجل من أهل الجنة (^٤).\nوقد أوضحت الكلام عليه في \"الخصائص\" (^٥)، وكان إذا صلى الغداة دخل على نسائه فطاف عليهن بغسل واحد ثم يبيت عند التي هي ليلتها (^٦)، وإن روي من حديث عائشة طوافه عليهن من غير مسيس ولا مباشرة.\n_________\n(^١) \"صحيح مسلم\" (١٦٥٤/ ٢٤).\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) \"الطبقات الكبرى\" ١/ ٣٧٤.\n(^٥) \"غاية السول\" ص ٢٠٧.\n(^٦) سلف برقم (٢٦٨).","vol":"17","page":421},{"text":"واللام في \"لأطوفن\" داخلة على جواب القسم، وكثيرًا ما تحذف معها العرب المقسم به اكتفاء بدلالتها على المقسم به، لكنها لا تدل على مقسم معين، ويؤيده قوله: \"لو قَالَ إن شاء الله لم يحنث\" لأن عدم الحنث ووجوده لا يكون إلا عن قسم، ويبعد أن يكون ابتدأ به، وأن ذَلِكَ حكايته عن قول سليمان من غير قسم.\nسادسها: قوله: (\"بفارس\") وفي روا ية: \"بغلام\" ظاهرُهُ الجزمُ على أن الله تعالى يفعل ذَلِكَ لصدق رجائه في حصول الخير، وظهور الدين والجهاد، ولا يظن به أنه قطع بذلك على الله تعالى إلا مَن جَهِل حال الأنبياء في معرفتهم بالله وتأدبهم معه.\nوقوله: (\"فقال له صاحبه\") يعني: المَلَك، كما ذكره في النكاح (^١)، وفي مسلم: \"فقال له صاحبه أو الملك\" وهو شك من (واحد من) (^٢) رواته، وفي رواية له: \"فقال لصاحبه\" بالجزم من غير تردد.\nقَالَ القرطبي: فان كان صاحبه فيعني به وزيره من الإنس أو من الجن، وإن كان الملك فهو الذي كان يأتيه بالوحي، قَالَ: وقد أبعد من قَالَ هو خاطره (^٣).\nوقال النووي: قيل: المراد بصاحبه، الملك، وهو الظاهر من لفظه، وقيل: القرين، وقيل: صاحب له آدمي (^٤).\nقلتُ: الصواب الأول كما أسلفناه عن رواية البخاري في أثناء النكاح.\n_________\n(^١) سيأتي برقم (٥٢٤٢).\n(^٢) في (ص ١): أحد.\n(^٣) \"المفهم\" ٤/ ٦٣٧.\n(^٤) \"شرح مسلم\" ١١/ ١٢٠.","vol":"17","page":422},{"text":"سابعها: قوله: (\"فلم يقل إن شاء الله\") أي: بلسانه، لا أنه غفل عن التفويض إلى الله بقلبه، فإنه لا يليق بمنصب النبوة، وإنما هذا كما اتفق لنبينا - عليه وعليهم أفضل الصلاة والسلام - لما سُئل عن الروح والخضر وذي القرنين؟ فوعدهم أن يأتي بالجواب غدًا جازمًا مما عنده من معرفة الله وصدقه وعده في تصديقه وإظهار كلمته، لكنه ذهل عن النطق بها لا عن التفويض بقلبه، فاتفق أن تأخر الوحي: عنه ورمِيَ مما رُمِيَ لأجل ذَلِكَ، ثم علمه الله بقوله: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَشَاءَ الله﴾ الآية [الكهف: ٢٣ - ٢٤]. فكان بعد ذَلِكَ يستعمل هذِه الكلمة حتى في الواجب. وهذا لعلو مناصب الأنبياء وكمال معرفتهم بالله تعالى يعاتبون على ما لا يعاتب عليه غيرهم.\nثامنها: قوله: (\"لو قَالَ: إن شاء الله لم يحنث\") فيه دلالة على أنه أقسم على شيئين: الوطء والولادة، فإنه فعل الوطء حقيقة والاستيلاد لم يتم، إذ لو تم (الاستيلاد) (^١) لم يقل فيه ذلك، وهذا محمول على أنه - ﵇ - أوحي إليه بِذَلِكَ في حق سليمان، لا أن كل من فعل هذا يحصل له هذا، وهذا من خصائص نبينا في اطلاعه على أخبار الأنبياء السالفة والأمم الماضية.\nتاسعها: فيه دلالة على جواز قول: لو ولولا بعد وقوع المقدور، و(قد) (^٢) جاء في القرآن كثير وفي كلام الصحابة والسلف، وسيأتي ترجمة البخاري على هذا: باب ما يجوز من اللو (^٣)، وأما النهي عن ذَلِكَ وأنها تفتح عمل الشيطان فمحمول على من يقول ذَلِكَ معتمدًا على الأسباب معرضًا عن المقدور أو متضجرًا منه وقد أوضحت ذَلِكَ\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) سيأتي بعد رقم (٧٢٣٧) كتاب: التمني.","vol":"17","page":423},{"text":"في \"شرح العمدة\" (^١)، فإني أمعنت في شرح هذا الحديث فيه، وهنا اقتصرنا على أطراف خشية الطول.\nالعاشر: إن قلت من أين لسليمان أن الله تعالى يخلق من مائِهِ في تلك الليلة مائة غلام لا جائز أن يكون بوحي لأنه ما وقع، ولا أن يكون الأمر في ذَلِكَ إليه؛ لأنه لا يكون إلا ما يريد؟\nفالجواب ما ذكره ابن الجوزي: أنه من جنس التمني على الله، والسؤال له جل وعز أن يفعل والقسم عليه، كقول أنس بن النضر: والله لا تكسر ثَنيَّة الرُّبيِّع.\nقلتُ: الشارع سماه قسمًا فقَالَ: \"إن من عباد الله من لو أقسم على الله لأبرَّ قسمه\" (^٢).\nالحادي عشر: قوله: (\"فلم تحمل منهن إلا امرأة واحدة جاءت بشق رجل\") وفي رواية: \"بشق غلام\"، وفي أخرى: \"نصف إنسان\"، وفي أخرى له: \"فلم يحتمل شيئًا إلا واحدًا ساقطًا إحدى شقيه\".\nالثاني عشر: قوله: (\"فلم يقل\") قد فسر في الرواية الأخرى: \"فنسي\" وقيل: صُرف عن الاستثناء ليتم سابق حكمه تعالى، وقيل: هو على التقديم والتأخير، أي: فلم يقل إن شاء الله، فقيل له: قل: إن شاء الله.\nتتمات:\nأحدها: سليمان أحد المؤمنَيْنِ اللذَيْنِ ملكهما الله الدنيا كلها، والآخر ذو القرنين، وملكها كافران: نمروذ وبختنصر. ويقال: إنه\n_________\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ٩/ ٢٦٧.\n(^٢) سلف برقم (٢٧٠٣).","vol":"17","page":424},{"text":"ملك بعد أبيه وله اثنتا عشر سنة من عمره، وسخر (الله) (^١) له الجن والإنس والطير والريح، وكان إذا جلس في مجلسه عكفت عليه الطير، فقام له الإنس والجن، عاش ثلاثًا وخمسين سنة.\nثانيها: قَالَ بعض المتكلمين: نبه - ﷺ - هنا على آفة التمني والإعراض عن التسليم والتفويض، قَالَ: ومن آفته نسيانه الاستثناء؛ ليمضي فيه القدر السابق كما سبق.\nثالثها: في رواية للبخاري ستأتي: \"وكان أرجى لحاجته\" (^٢)، وفي أخرى في \"الصحيح\": \"وكان دركًا لحاجته\" (^٣)، وهو -بفتح الراء- اسم من الإدراك، أي: لحاقا قَالَ تعالى: ﴿لَا تَخَافُ دَرَكًا وَلَا تَخْشَى﴾ [طه: ٧٧] والمعنى أنه كان يحصل له ما أراد.\nرابعها: فيه أن الاستثناء لا يكون إلا باللفظ ولا تَكفي فيه النيةُ، وهو قول الأربعة والعلماء كافة، وادعى بعضهم أن قياس قول مالك: أن اليمين تنعقد بالنية صحت الاستثناء بها من غير لفظ ومنع.\nخامسها: جواز الإخبار عن الشيء، ووقوعه في المستقبل بناء على الظن فإن هذا الإخبار راجع إلى ذلك، وأجاز أصحابنا الحلف على الظن الماضي، وقالوا: يجوز أن يحلف على خط مورثه إذا وثق بخطه، وأمانته، وجوزوا العمل به واعتماده.\nسادسها: فيه استحباب التعبير باللفظ الحسن عن غيره، فإنه عبر عن الجماع بالطواف كما سلف، نعم لو دعت ضرورة شرعية إلى التصريح به لم يعدل عنه.\n_________\n(^١) من (ص ١).\n(^٢) سيأتي برقم (٥٢٤٢).\n(^٣) \"صحيح مسلم\" (١٦٥٤/ ٢٤).","vol":"17","page":425},{"text":"<span data-type='title' id=toc-2032>٢٤ - باب الشَّجَاعَةِ في الحَرْبِ وَالْجُبْنِ</span>\n٢٨٢٠ - حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ المَلِكِ بْنِ وَاقِدٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - أَحْسَنَ النَّاسِ، وَأَشْجَعَ النَّاسِ، وَأَجْوَدَ النَّاسِ، وَلَقَدْ فَزِعَ أَهْلُ الْمَدِينَةِ، فَكَانَ النَّبِيُّ - ﷺ - سَبَقَهُمْ عَلَى فَرَسٍ، وَقَالَ: \"وَجَدْنَاهُ بَحْرًا\". [٢٦٢٧ - مسلم: ٢٣٠٧ - فتح: ٦/ ٣٥]\n\n٢٨٢١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُمَرُ بْنُ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، أَنَّ مُحَمَّدَ بْنَ جُبَيْرٍ قَالَ: أَخْبَرَنِي جُبَيْرُ بْنُ مُطْعِمٍ، أَنَّهُ بَيْنَمَا هُوَ يَسِيرُ مَعَ رَسُولِ اللهِ - ﷺ - وَمَعَهُ النَّاسُ، مَقْفَلَهُ مِنْ حُنَيْنٍ، فَعَلِقَهُ النَّاسُ يَسْأَلُونَهُ حَتَّى اضْطَرُّوهُ إِلَى سَمُرَةٍ، فَخَطِفَتْ رِدَاءَهُ، فَوَقَفَ النَّبِيُّ - ﷺ - فَقَالَ: \" أَعْطُونِي رِدَائِي، لَوْ كَانَ لِي عَدَدُ هَذِهِ العِضَاهِ نَعَمًا لَقَسَمْتُهُ بَيْنَكُمْ، ثُمَّ لَا تَجِدُونِي بَخِيلًا وَلَا كَذُوبًا وَلَا جَبَانًا\". [٣١٤٨ - فتح: ٦/ ٣٥]\nذكر فيه حديث أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - أحْسَنَ النَّاسِ، وَأَشْجَعَ النَّاسِ، وَأَجْوَدَ النَّاسِ، وَلَقَدْ فَزعَ أَهْلُ المَدِينَةِ، فَكَانَ النَّبِيُّ - ﷺ - سَبَقَهُمْ عَلَى فَرَسٍ، قَالَ: \"وَجَدْنَاهُ بَحْرًا\".\nوحديث جُبَيْرِ بْنِ مُطْعِمٍ، أَنَّهُ بَيْنَمَا هُوَ يَسِيرُ مَعَ رَسُولِ اللهِ - ﷺ - وَمَعَهُ النَّاسُ، مَقْفَلَهُ مِنْ حُنَيْنٍ، تَعَلَّقَت الأَعْرَابُ يَسْأَلُونهُ حَتَّى اضْطَرُّوهُ إِلَى شجَرَةٍ، فَخَطِفَتْ رِدَاءَهُ، فَوَقَفَ النَّبِيُّ - ﷺ -، وَقَالَ: \"أَعْطُونِي رِدَائِي، لَوْ كَانَ لِي عَدَدُ هذِه العِضَاهِ نَعَمًا لَقَسَمْتُهُ بَيْنَكُمْ، ثُمَّ لَا تَجِدُونِي بَخِيلًا وَلَا كَذُوبًا وَلَا جَبَانًا\".","vol":"17","page":426},{"text":"الشرح:\nالحديث الأول سلف قريبًا في باب من استعار من الناس الفرس ويأتي في الأدب (^١)، وأخرجه مسلم في الفضائل، والترمذي في الجهاد؛ وقال: صحيح، وكذا النسائي وابن ماجه (^٢).\nوحديث جبير يأتي في الخمس.\nوالفرق بين الجبن والبخل:\nالبخل: أن يضن الإنسان بماله أن يبذله في المكارم.\nوالجبن: ضد الشجاعة، وإنما يكون من ضعف القلب و(خشية) (^٣) النفس.\nثم الكلام من وجوه:\nأحدها: فيه: -كما قَالَ المهلب- أن الرئيس قد يتشجع في بعض الأوقات إذا وجد في نفسه قوة، وإن كان اللازم له أن يحوط أمرَ المسلمين بحياطة نفسه، لكنه لما رأى الفزع المستولي، علم أنه لم يُكاد مما أخبره الله به من العصمة، وأنه لا بد أن يتم أمره حَتَّى تمر المرأة من الحيرة حَتَّى تطوف بالكعبة لا تخاف إلا الله، فلذلك أمن فزعهم باستبراء الصحراء، وكذلك كل رئيس إذا استولى على قومه الفزع ووجد من نفسه قوة فينبغي له أن يُذهب عنهم الفزع باستبرائه بنفسه.\nثانيها: فيه: استعمال المجاز في الكلام؛ لقوله في الفرس: \"وجدناه بحرًا\"، فشبهه بذلك لأن الجري منه لا ينقطع كما لا ينقطع\n_________\n(^١) يأتي برقم (٦٠٣٣) باب حسن الخلق والسخاء، وما يكره من البخل.\n(^٢) الترمذي (١٦٨٥)، وابن ماجه (٢٧٧٢)، والنسائي في \"الكبرى\" ٥/ ٢٥٧ (٨٨٢٩).\n(^٣) في (ص ١): خسة.","vol":"17","page":427},{"text":"ماء البحر، وأول من تكلم بهذا رسول الله - ﷺ -، ويأتي له تتمة في باب: اسم الفرس والحمار بعد إن شاء الله (^١).\nثالثها: فيه: استعارة الدواب للحرب وغيره، وقد سلف، وركوب الدابة عُريًا لاستعجال الحركة.\nرابعها: في الحديث الثاني: أنه لا بأس للرجل الفاضل أن يخبر عن نفسه فيما فيه من الخلال الشريفة عندما يخاف من سوء ظن أهل الجهالة به.\nخامسها: فيه: أن البخل والجبن والكذب من الخلال المذمومة التي لا تصلح أن تكون في رؤساء الناس، وأن من كانت فيه خلة منها لم يتخذه المسلمون إمامًا ولا خليفة، وكذلك من كان كذوبًا فلا يتخذ إمامًا في دين الله؛ لأن الكذب فجور ويهدي إليه كما نطق الشارع به، ولا يؤمن على وحي الله وسنة رسوله الفجار، وإنما يؤمن عليه أهل العدل، كما قَالَ - ﷺ -: \"يحمل هذا العلم من كل خلف عدو له\" (^٢).\nسادسها:\n(فيه): (^٣) أن الإلحاف في المسألة قد يرد بالقول والعدة كما قَالَ: \"لو كان لي عدد هذِه العضاه نعما لقسمته بينكم\" والوعد منه في حكم الإنجاز واجب، لقوله: \"ثم لا تجدوني بخيلًا ولا كذوبًا\".\nوفيه: الصبر لجهلة الناس وجفاة السؤال، وإن ناله في ذَلِكَ أذى، وسؤاله رداءه تأنيسًا لهم من الأذى بالجفاء عليه، والمزاحمة في الطريق\n_________\n(^١) يأتي برقم (٢٨٥٧).\n(^٢) ورد بهامش الأصل: هذا الحديث مرسل أو معضل؛ ضعيف. [قلت: تقدم تخريجه بتمام].\n(^٣) من (ص ١).","vol":"17","page":428},{"text":"ثم رد إلحافهم بأن أعلمهم أن ما ملكه مقسوم بينهم، وأن وعده منجز لهم، وأن الذي يسألونه من قتالهم وعونهم له ليسوا بالمتقدمين عليه فيه، بل هو المقدم عليهم في القتال، وفي كل حاله لقوله: \"ولا جبانًا\" ولم ينكر أحد ما وصف به نفسه لاعترافهم به.\nسابعها: \"العضاه\" كما قَالَ أبو عبيد: من الشجر كل ما له شوك ومن أعرف ذَلِكَ الطلح والسَّلم والسَّيال والعُرْفُط والسَّمُر، وقال غيره: والقتال، قَالَ ابن التين: وتقرأ بالهاء وقفًا ووصلًا، وهو شجر الشوك كالطلح والعوسج والسدر، الواحدة عضاهة وعضهة، (وعِضَةٌ) (^١)، وإنما ذَلِكَ لأنهم حذفوا منها الهاء الأصلية كما حذفت في شفه، ثم ردت في عضاه كما ردت في شفاه، وقال ابن فارس: الواحدة عضه الهاء أصلية، قَالَ: وقد يقال: عضة مثل عزة، وهذا بعير عضه إذا كان يأكل العضاه (^٢).\nثامنها: قوله: (مقفله من حنين) أي: مرجعه، وذلك سَنة ثمان.\nو(السمرة) واحدة السمر، وهي شجر طوال متفرق الرءوس، قليل الظل، صغار الورق، قصار الشوك، جيد الخشب، ولم يواره صفر أو صمغ أبيض، قليل المنفعة، ويخرج من السمرة شيء يشبه الدم، يقال: حاضت السمرة إذا خرج منها ذلك.\nتاسعها: قوله: (\"نعمًا\") وفي بعض النسخ: \"نعم\" وهما صحيحان، فـ \"نعم\" اسم كان و\"عدد\" خبرها، ومن رواه \"نعمًا\" فهو خبر كان، قَالَ ابن التين: وهذا أولى؛ لأن نعمًا نكرة، وهو أولى أن\n_________\n(^١) كتبها الناسخ في الهامش وكتب فوقها (سقط).\n(^٢) \"مجمل اللغة\" ٢/ ٦٧٣.","vol":"17","page":429},{"text":"يكون خبرًا، ويصح نصبه على التمييز، والنعم الإبل خاصة، كذا قال أكثر أهل التفسير.\nوقال أبو جعفر النحاس: قيل: النعم للإبل والبقر والغنم، وإن انفردت الإبل قيل لها نعم، وإن انفردت البقر والغنم لم يقل لها نعم (^١).\nواختلف في (الأنعام) فقيل هي جمع نعم، فيكون للإبل خاصة، وقيل: إذا قلتَ (أنعام) دخل فيه البقر والغنم.\nواختلف في النعم هل تؤنث فنقول هذِه نعم، فأكثرهم على جوازه، وقال الفراء: لا يؤنث.\nالعاشر: قوله: (\"ثم لا تجدوني بخيلا\") قد تقدم بيانه.\nوقال القزاز: البخيل: الشحيح، وقال ابن مسعود: لا يعطي شيئًا، والشح: أخذك مال أخيك بغير حق، وقال طاوس: البخل: أن تبخل مما في يديك، والشح: أن تشح مما في أيدي الناس، يحب أن يكون له ما في أيدي الناس بالحلال والحرام، وقيل: البخل في اللغة دون الشح، والشح أشد منه، يقال: جوزة شحيحة إذا كانت صحيحة، يقال: بخل يبخل بُخْلا وبَخَلًا، والجبان: الذي يرع في الحرب ويضعف، وذلك يؤدي إلى الفرار من الزحف، وهي كبيرة، يقال: جَبُنَ يَجْبُن جُبْنا وجُبُنًا، وجمع الجبان جبن.\n(قَالَ الشاعر:\nجهلًا علينا وجبنًا عن عدوكم … لبئست الخلتان الجهل والجبن) (^٢)\n_________\n(^١) \"معاني القرآن\" ٢/ ٣٦١.\n(^٢) من (ص ١).","vol":"17","page":430},{"text":"<span data-type='title' id=toc-2033>٢٥ - باب مَا يُتَعَوَّذُ مِنَ الجُبْنِ</span>\n٢٨٢٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ المَلِكِ بْنُ عُمَيْرٍ، سَمِعْتُ عَمْرَو بْنَ مَيْمُونٍ الأَوْدِيَّ قَالَ: كَانَ سَعْدٌ يُعَلِّمُ بَنِيهِ هَؤُلَاءِ الكَلِمَاتِ كَمَا يُعَلِّمُ المُعَلِّمُ الغِلْمَانَ الكِتَابَةَ، وَيَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَتَعَوَّذُ مِنْهُنَّ دُبُرَ الصَّلَاةِ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ العُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ\". فَحَدَّثْتُ بِهِ مُصْعَبًا فَصَدَّقَهُ. [٦٣٦٥، ٦٣٧٠، ٦٣٧٤، ٦٣٩٠ - فتح ٦/ ٣٥]\n\n٢٨٢٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ العَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْهَرَمِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ المَحْيَا وَالْمَمَاتِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ\". [٤٧٠٧، ٦٣٦٧، ٦٣٧١ - مسلم: ٢٧٠٦ - فتح: ٦/ ٣٦]\nذكر فيه حديث عَمْرو بْنِ مَيْمُونٍ الأَوْدِيِّ قَالَ: كَانَ سَعْدٌ يُعَلِّمُ بَنِيهِ هؤلاء الكَلِمَاتِ كَمَا يُعَلِّمُ المُعَلِّمُ الغِلْمَانَ الكِتَابَةَ، وَيَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَتَعَوَّذُ بِهِنَّ دُبُرَ كل صلَاةِ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إلى أَرْذَلِ العُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ\".\nوحديث أَنَسٍ: كَانَ النَّبِيُّ - ﷺ - يقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ العَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْهَرَمِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ المَحْيَا وَالْمَمَاتِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ\".","vol":"17","page":431},{"text":"الشرح:\nحديث سعد من أفراده، وحديث أنس يأتي في الدعوات، وأخرجه مسلم أيضًا، وأخرجه أبو داود في الصلاة، والنسائي في الاستعاذة (^١)، وسلف في باب الدعاء قبل السلام من حديث عائشة (^٢)، نحو حديث أنس.\nأما استعاذته من الجبن فلأنه يؤدي إلى عذاب الآخرة كما قَالَهُ المهلب؛ لأنه يفر من قرنه في الزحف، فيدخل تحت وعبد الله فيمن ولَّى ﴿فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللهِ﴾ [الأنفال: ١٦] وربما يفتتن في دينه فيرتد لجبن أدركه وخوف على مهجته من الأسر والعبودية.\nو(\"أرذل العمر\"): أَرْدَأَهُ، وهو حالة الهرم والضَّعْفِ عن أداء الفرائض وعن خدمة نفسه مما يتنظف فيكون كلاًّ على أهله مستثقلًا فيهم.\nو(\"فتنة الدنيا\") أن يبيع الآخرة مما يتعجله في الدنيا من حال أو مال.\nوتعوذه من العجز؛ لئلا يعجز عما يلزمه فعله من منافع الدين والدنيا.\n(\"والعجز\"): ذهاب القدرة في وجد، وهو الكسل عن الشيء مع القدرة على الأخذ في عمله، وكلاهما يجوز أن يتعوذ منه، وقال ابن بطال: اختلف في معنى العجز، فأهل الكلام يجعلونه ما لا استطاعة لأحد على ما عجز عنه؛ لأنها عندهم مع الفعل، وأما الفقهاء فيقولون: إنه هو ما يستطيع أن يعمله إذا أراد؛ لأنهم يقولون: إن الحج ليس على الفور، ولو كان على المهلة عند أهل الكلام لم\n_________\n(^١) أبو داود (١٥٤٠)، والنسائي ٨/ ٢٥٧.\n(^٢) سلف برقم (٨٣٢) كتاب الأذان.","vol":"17","page":432},{"text":"يصح معناه؛ لأنها لا تكون إلا مع الفعل، والذين يقولون بالمهلة يجعلونها قبله.\nقال: (\"والكسل\") مجمعون على أنه ضعف الهمة، وإيثار الراحة للبدن على التعب، وإنما استعيذ منه؛ لأنه يبعد عن الأفعال الصالحة للدنيا والآخرة وسيأتي أيضًا في الدعاء (^١).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٥ - ٣٦.","vol":"17","page":433},{"text":"<span data-type='title' id=toc-2034>٢٦ - باب مَنْ حَدَّثَ بِمَشَاهِدِهِ في الحَرْبِ</span>\nقَالَهُ أَبُو عُثْمَانَ، عَنْ سَعْدٍ.\n\n٢٨٢٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنْ مُحَمَّدِ بْنِ يُوسُفَ، عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: صَحِبْتُ طَلْحَةَ بْنَ عُبَيْدِ اللهِ وَسَعْدًا وَالْمِقْدَادَ بْنَ الأَسْوَدِ وَعَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ - ﵃ - فَمَا سَمِعْتُ أَحَدًا مِنْهُمْ يُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ -، إِلاَّ أَنِّي سَمِعْتُ طَلْحَةَ يُحَدِّثُ عَنْ يَوْمِ أُحُدٍ. [٤٠٦٢ - فتح: ٦/ ٣٦]\nثم ساق حديث السَّائِبِ بْنِ يَزِيدَ قَالَ: صَحِبْتُ طَلْحَةَ بْنَ عُبَيْدِ اللهِ وَسَعْدًا وَالْمِقْدَادَ بْنَ الأَسْوَدِ وَعَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، فَمَا سَمِعْتُ أَحَدًا مِنْهُمْ يُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ -، إِلَّا أَنّي سَمِعْتُ طَلْحَةَ يُحَدِّثُ عَنْ يَوْمِ أُحُدٍ.\nالشرح:\nقوله: (قاله أبو عثمان عن سعد\" يعني: معلقًا وقد ذكره مسندًا في \"صحيحه\" عن محمد بن أبي بكر وحامد بن عمر ومحمد بن عبد الأعلى، عن معتمر، عن أبيه عن أبي عثمان (^١)، وإنما لم يحدث هؤلاء عن رسول الله - ﷺوالله أعلم- خشية الزيادة والنقصان؛ لئلا يدخلوا في معنى قوله: \"من تقول علي ما لم أقل فليتبوأ مقعده من النار\" (^٢)، فاحتاطوا على أنفسهم أخذًا بقول عمر: أقلّوا الحديث عن رسول الله\n_________\n(^١) سيأتي برقم (٣٧٢٢) كتاب \"فضائل الصحابة\" باب ذكر طلحة بن عبيد الله - ﵁ -، عن محمد بن أبي بكر، به.\nورواه مسلم (٢٤١٤) كتاب \"فضائل الصحابة\" باب من فضائل طلحة والزبير - ﵄ -، عن محمد بن أبي بكر، وحامد بن عمر، ومحمد بن عبد الأعلى، به.\n(^٢) سلف برقم (١٠٩) كتاب العلم، باب إثم من كذب على النبي - ﷺ - من حديث سلمة.","vol":"17","page":434},{"text":"- صلي الله عليه وسلم -، وأنا شريككم (^١)، وقد سلف ذَلِكَ في كتاب العلم واضحًا، وإنما حدث طلحة عن مشاهده يوم أحد.\nففيه: أن للرجل أن يحدث عما تقدم له من (العناء) (^٢) في إظهار الإسلام وإعلاء كلمته، وما يعد فيه من أعمال البر والموجبات غير النوافل؛ لأنه كان عليهم نصره - صلي الله عليه وسلم -، وبذل أنفسهم دونه فرضًا ليتأسى بذلك المتأسي، ولا يدخل ذَلِكَ في باب الرياء؛ لأن إظهار الفرائض أفضل من سترها ليشاد منار الإسلام، ولتظهر أعلامه، وكان طلحة من أهل النجدة (^٣) وثبات القدم في الحرب، ذكر البخاري عن قيس في المغازي قَالَ: رأيت يد طلحة شلاء وقى بها رسول الله - ﷺ - يوم أحد (^٤)، وعن أبي عثمان أنه لم يبق مع رسول الله (تلك الأيام) (^٥) غير طلحة وسعد (^٦)، فلهذا حدث طلحة عن مشاهده يوم أحد ليقتدى به ويرغب الناس في مثل فعله.\n_________\n(^١) رواه ابن ماجه (٢٨)، وابن المبارك في \"مسنده\" (٢٢٦) كلاهما من طريق الشعبي، عن قرظة بن كعب، عن عمر.\nوانظر: \"كنز العمال\" ١٠/ ٢٩٣ (٢٩٤٨٢).\n(^٢) في الأصل: الغناء، مما يقارب الغين المعجمة، ولعل ما أثبت هو المقارب للجادة.\n(^٣) ورد بهامش الأصل ما نصه: قال في \"الصحاح\": النجدة: الشجاعة، تقول منه: نَجُد الرجل بالضم فهو نجُد ونجيد، وجمع نجِد: أنجاد، مثل يقظ وأيقاظ، وجمع نجيد نجداء، ورجل ذو نجدة، أي: ذو بأس، ولاقى فلان نجدة، أي: شدة.\n(^٤) سيأتي برقم (٤٠٦٣) باب ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾.\n(^٥) من (ص ١).\n(^٦) سيأتي برقم (٤٠٦٠).","vol":"17","page":435},{"text":"<span data-type='title' id=toc-2035>٢٧ - باب وُجُوبِ النَّفِيرِ وَمَا يَجِبُ مِنَ الجِهَادِ وَالنِّيَّةِ</span>\nوَقَوْلِهِ تَعَالَي: ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾ الآيَةَ. إلى قوله ﴿وَاللهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ﴾ [التوبة: ٤١] إلى قَوْلِهِ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انْفِرُوا فِي سَبِيلِ اللهِ اثَّاقَلْتُمْ إِلَى الأَرْضِ﴾ الآيَةَ [التوبة: ٣٨]. يُذْكَرُ عَنِ ابْنِ عَبَّاسٍ: ﴿فانفروا ثبات﴾ [النساء: ٧١]: سَرَايَا مُتَفَرِّقِينَ، يُقَالُ: أَحَدُ الثُّبَاتِ: ثُبَةٌ.\n\n٢٨٢٥ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي مَنْصُورٌ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ يَوْمَ الْفَتْحِ: \"لَا هِجْرَةَ بَعْدَ الْفَتْحِ، وَلَكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا\". [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح: ٦/ ٣٧]\nثم ساق حديث ابن عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ يَوْمَ الفَتْحِ: \"لَا هِجْرَةَ بَعْدَ الفَتْحِ، ولكن جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا\".\nالشرح:\nنسخ هذِه الآية قوله: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ﴾ وذلك أن قوله: ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾ الآية قَالَ أبو مالك الغفاري وابن النحاس: هذِه أول آية نزلت من براءة (^١)، ثم نزل أولها وآخرها.\nواختلف في الخفاف والثقال، فقال أبو طلحة: شبابًا وشيوخًا (^٢)،\n_________\n(^١) رواه ابن أبي شيبة ٧/ ٢٦٤ (٣٥٩١٦)، عن أبي مالك.\n(^٢) رواه الطبري ٦/ ٣٧٦ (١٦٧٥١)، وابن أبي حاتم في \"تفسيره\" ٦/ ١٨٠٢ (١٠٠٥٥).","vol":"17","page":436},{"text":"وقال الحسن: في العسر واليسر (^١)، وقال مجاهد: مشاغيل وغير مشاغيل، وقال الأوزاعي: ركبانًا ومشاة (^٢)، وقال قتادة: نشاطًا وغير نشاط (^٣)، وقال زيد بن أسلم: المثقل من له عيال، والمخف: من لا عيال له، وهي أقوال متقاربة وقريب منه أصحاء ومرضى، عُزَّابًا ومتأهلين، جمع خفيف وثقيل أي: خف عليكم ذَلِكَ أو ثقل.\nوقوله: ﴿اثَّاقَلْتُمْ﴾ أصله: تثاقلتم أدغمت التاء في الثاء فسكنت الأولى فأتي بألف الوصل ليتوصل به إلى النطق بالساكن، قَالَ مجاهد: في غزوة تبوك أمروا بالخروج في شدة الحر وقد طابت الثمار، ومالوا إلى أهل الظلال (^٤).\nوقوله: ﴿أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ﴾ [التوبة: ٣٨] أي: رضيتم بنعيم الدنيا عن نعيم الآخرة. ﴿عَرَضًا قَرِيبًا﴾ فعلًا قريب المتناول، والعرض: ما يعرض من منافع الدنيا لو كانت غنيمة قريبة. و﴿وَسَفَرًا قَاصِدًا﴾ أي: سهلًا وسطًا. ﴿الشُّقَّةُ﴾: المسافة والغاية التي يقصد إليها.\nوما ذكره البخاري عن ابن عباس ذكره إسماعيل بن أبي زياد الشامي في \"تفسيره\" عنه.\nو(السرية): من يدخل دار الحرب مستخفيًا وعند أهل اللغة: الثبات: الجماعات في تفرقة أي: حلقة حلقة كل جماعة منها ثبة، و(الثُّبَّة): مشتقةٌ من قولهم: ثَبَّيْتُ الرجل إذا أَثْنَيتَ عليه في حياته،\n_________\n(^١) رواه ابن أبي حاتم ٦/ ١٨٠٣ (١٠٠٦٠).\n(^٢) رواه الطبري ٦/ ٣٧٨ (١٦٧٦٦).\n(^٣) رواه عبد الرزاق في \"تفسيره\" ١/ ٢٤٧ (١٠٨٧)، والطبري ٦/ ٣٧٨ (١٦٧٦٥).\n(^٤) \"تفسير مجاهد\" ١/ ٢٧٨، ورواه أيضًا الطبري ٦/ ٣٧٢ (١٦٧٣٤).","vol":"17","page":437},{"text":"كأنك جمعت محاسنه (^١)، ووقع في رواية أبي الحسن (ثباتًا) بالألف، ولا وجه له؛ لأنه جمع المؤنث السالم مثل الهندات.\nوحديث: \"لا هجرة بعد الفتح\" سلف تأويله فلعله يريد: لا هجرة لمن لم يهاجر قبل الفتح، وكان في بدء الإسلام فرض على كل مسلم الهجرة إليه فليقاتل معه، فلما فتح مكة وكسر شوكة صناديد قريش، ودخل الناس في دين الله أفواجًا قَالَ ذَلِكَ. وسيأتي في آخر الجهاد، باب لا هجرة بعد الفتح.\nقَالَ المهلب: والنفير والجهاد يجب وجوب فرض، ووجوب سنة، فأما من استنفر لعدو غالب ظاهر فالنفير فرض عليه، ومن استنفر لعدو غير غالب ولا قوي (للمسلمين) (^٢) فوجوب سنة؛ من أجل أن طاعة الإمام (المستنفر لأن المستنفر للعدو) (^٣) الغالب قد لزم الجهاد فيه كل أحد بعينه، وأما العدو المقاوم أو المغلوب فلم يلزم الجهاد فيه لزوم التشخيص لكل إنسان، وإنما لزم الجماعة فمن انتدب له قام به ومن قعد عنه فهو في سعة. (^٤)\n_________\n(^١) انظر \"لسان العرب\" مادة: ثوب.\n(^٢) في (ص ١): على المسلمين.\n(^٣) ورد في هامش (ص ١) ما نصه: كذا في الأصول، والظاهر أن هناك سقطًا. [واعترض عليه بأنه ليس سقطًا بل زيادة في النص، فالعبارة كما عند ابن بطال وهو من مصادر نقله- (المستنفر للعدو) وبحذف (لآن المستنفر) تستقيم العبارة].\n(^٤) كما في \"شرح ابن بطال\" ٤/ ٣٧.","vol":"17","page":438},{"text":"<span data-type='title' id=toc-2036>٢٨ - باب الكَافِرِ يَقْتُلُ المُسْلِمَ ثُمَّ يُسْلِمُ فَيُسَدِّدُ بَعْدُ وَيُقْتَلُ</span>\n٢٨٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَضْحَكُ الله إِلَى رَجُلَيْنِ يَقْتُلُ أَحَدُهُمَا الآخَرَ يَدْخُلَانِ الجَنَّةَ، يُقَاتِلُ هَذَا فِي سَبِيلِ اللهِ فَيُقْتَلُ، ثُمَّ يَتُوبُ الله عَلَى الْقَاتِلِ فَيُسْتَشْهَدُ\". [مسلم: ١٨٩٠ - فتح: ٦/ ٣٩]\n\n٢٨٢٧ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ قَالَ: أَخْبَرَنِي عَنْبَسَةُ بْنُ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أَتَيْتُ رَسُولَ اللهِ - ﷺ - وَهْوَ بِخَيْبَرَ بَعْدَ مَا افْتَتَحُوهَا، فَقُلْتُ: يَا رَسُولَ اللهِ، أَسْهِمْ لِي. فَقَالَ بَعْضُ بَنِي سَعِيدِ بْنِ الْعَاصِ: لَا تُسْهِمْ لَهُ يَا رَسُولَ اللهِ. فَقَالَ أَبُو هُرَيْرَةَ: هَذَا قَاتِلُ ابْنِ قَوْقَلٍ. فَقَالَ ابْنُ سَعِيدِ بْنِ الْعَاصِ: وَاعَجَبًا لِوَبْرٍ تَدَلَّى عَلَيْنَا مِنْ قَدُومِ ضَأْنٍ، يَنْعَى عَلَيَّ قَتْلَ رَجُلٍ مُسْلِمٍ أَكْرَمَهُ الله عَلَى يَدَيَّ وَلَمْ يُهِنِّي عَلَى يَدَيْهِ. قَالَ: فَلَا أَدْرِي أَسْهَمَ لَهُ أَمْ لَمْ يُسْهِمْ لَهُ. [٤٢٣٧، ٤٢٣٨، ٤٢٣٩ - فتح: ٦/ ٣٩]\nقَالَ سُفْيَانُ: وَحَدَّثَنِيهِ السَّعِيدِيُّ، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ.\nقَالَ أَبُو عَبْدِ اللهِ: السَّعِيدِيُّ عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدِ بْنِ عَمْرِو بْنِ سَعِيدِ بْنِ العَاصِ.\nذكر فيه حديث أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - صلي الله عليه وسلم - قَالَ: \"يَضْحَكُ اللهُ تَعَالَى إِلَى رَجُلَيْنِ يَقْتُلُ أَحَدُهُمَا الآخَرَ يَدْخُلَانِ الجَنَّةَ، يُقَاتِلُ هذا فِي سَبِيلِ اللهِ فَيُقْتَلُ، ثُمَّ يَتُوبُ اللهُ عَلَى القَاتِلِ فَيُسْتَشْهَدُ\".\nوحديثه أيضًا قال: أَتَيْتُ رَسُولَ اللهِ - ﷺ - وَهْوَ بِخَيْبَرَ بَعْدَ مَا افْتَتَحَهَا، فَقُلْتُ: يَا رَسُولَ اللهِ، أَسْهِمْ لِي. فَقَالَ بَعْضُ بَنِي سَعِيدِ بْنِ العَاصِي: لَا تُسْهِمْ لَهُ يَا رَسُولَ اللهِ. فَقَالَ أَبُو هُرَيْرَةَ: هذا قَاتِلُ ابن قَوْقَلٍ. فَقَالَ","vol":"17","page":439},{"text":"ابن سَعِيدِ بْنِ العَاصِي: وَاعَجَبًا لِوَبْرٍ تَدَلَّى عَلَيْنَا مِنْ قَدُومِ ضَانٍ، يَنْعَى عَلَيَّ قَتْلَ رَجُلٍ مُسْلِمٍ أَكْرَمَهُ اللهُ عَلَى يَدَيَّ وَلَمْ يُهِنِّي عَلَى يَدَيْهِ. قَالَ: فَلَا أَدْرِي أَسْهَمَ لَهُ أَمْ لَمْ يُسْهِمْ لَهُ.\nقَالَ سُفْيَانُ: وَحَدَّثَنِيهِ السَّعِيدِيُّ، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ.\nقَالَ أَبُو عَبْدِ اللهِ: السَّعِيدِيُّ هو: عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدِ بْنِ عَمْرِو ابْنِ سَعِيدِ بْنِ العَاصِ.\nالشرح:\nالحديث الأول: أخرجه مسلم؛ والثاني: من أفراده.\nوللنسائي في الأول \"يعجب من رجلين\" (^١)، وذكره أبو داود وقال: لم يسهم له رسول الله - ﷺ -، وذكر أنه أبان بن سعيد بن العاصي (^٢).\nوخرج البخاري الثاني في المغازي عاليًا عن موسى، عن عمرو بن يحيى بن سعيد، عن جده (^٣).\nولأبي داود: أنه - ﷺ - بعث أبان وسعيد بن العاص على سرية من المدينة قِبَل نجد، فقدم أبان وأصحابه على رسول الله - صلي الله عليه وسلم - بخيبر بعد أن فتحها؛ فقال أبان: اقسم لنا يا رسول الله.\nقَالَ أبو هريرة: فقلت لا تقسم لهم يا سول الله فقال: (أبان) (^٤): أنت (بها) (^٥) يا وبر تحدر علينا من رأس (ضأل) (^٦)؛ فقال - ﷺ -:\n_________\n(^١) النسائي ٦/ ٣٨.\n(^٢) أبو داود (٢٧٢٣).\n(^٣) سيأتي برقم (٤٢٣٩) باب غزوة خيبر.\n(^٤) في الأصل: أنت، والمثبت من (ص ١)، و\"سنن أبي داود\".\n(^٥) في الأصل: (هنا) والمثبت من مصدر التخريج.\n(^٦) كذا بالأصل، ويأتي بيان أنها رواية.","vol":"17","page":440},{"text":"\"اجلس يا أبان\" ولم يقسم لهم، وفي لفظ فقال سعيد بن العاصي: يا عجبًا لوبر (^١).\nقَالَ الخطيب: كذا عند أبي داود فَقَالَ سعيد: وإنما هو ابن سعيد، واسمه أبان. قَالَ: والصحيح أن أبا هريرة هو السائل كما تقدم.\nقلتُ: ويجوز أن يكونا سألا جميعًا، وأن أحدهما جاز الآخر بقوله: لا تقسم له.\nإذا تقرر ذَلِكَ؛ فالكلام على ما أوردناه من وجوه بعد أن يعلم أن ترجمة الباب صحيحة، ومعناها عند العلماء: أن القاتل الأول كان كافرًا وتوبته إسلامه:\nأحدها:\n(الضحك) مفسر برواية النسائي السالفة \"يعجب من رجلين\" ونقل ابن الجوزي عن أكثر السلف أنهم كانوا يمنعون من تفسير مثل هذا ويمرونه كما جاء، قَالَ: وينبغي أن تُرَاعَى قاعدة في هذا قبل الإمرار وهي: أنه لا يجوز أن يحدث لله صفة ولا تشبه صفاته صفات الخلق فيكون والعياذ بالله معنى إمرار الحديث الجهل بتفسيره (^٢).\nقَالَ الخطابي: الضحك الذي يعتري البشر عندما يستخفهم الفرح، أو يستفزهم الطرب غير جائز على الله تعالى، وإنما هو مثل مضروب لهذا الصنيع الذي يحل محل التعجب عند البشر، فإذا رأوه أضحكهم، ومعنى الضحك في صفة الله: الإخبار عن الرضا بفعل أحد هذين والقبول من الآخر ومجازاتهما (على صنيعهما) (^٣) الجنة مع تباين\n_________\n(^١) أبو داود (٢٧٢٤).\n(^٢) تقدم الحديث مرارا عن مسألة التأويل والمعنى.\n(^٣) من (ص ١).","vol":"17","page":441},{"text":"مقاصدهما (^١).\nوقال ابن حبان في \"صحيحه\": يريد أضحك الله ملائكته وعجبهم من وجود ما قضى (^٢).\nوقال ابن فورك: أن يُبْدِي الله من فضله ونعمه توفيقًا لهذين الرجلين كما تقول العرب: ضحكت الأرض بالنبات إذا ظهر فيها، وكذلك قالوا للطلع إذا انفتق عنه: كافره الضحك؛ لأجل أن ذَلِكَ يبدو منه البياض الظاهر كبياض الثغر (^٣).\nوقال الداودي: أراد قبول أعمالهما ورحمتهما والرضا عنهما. وكذا قَالَ ابن بطال: المعنى: يتلقاهما بالرحمة والرضوان، والضحك منه على المجاز؛ لأنه لا يكون منه تعالى على ما يكون من البشر؛ لأنه ليس كمثله شيء (^٤).\nثانيها:\nفيه: أن الرجل قد يوبخ مما سلف إلا أن يتوب فلا توبيخ عليه، ولا تثريب ألا ترى أن أبا هريرة لما وبخ ابن سعيد على قتل ابن قوقل كيف رد عليه أقبح الرد، وصارت له عليه الحجة كما صارت لآدم على موسى؛ من أجل أنهما وبخا بعد التوبة من الذنب.\nوفيه: أن التوبة تمحو ما سلف قبلها من الذنوب القتل وغيره؛ لقوله: (أكرمه الله على يدي ولم يهني على يديه) لأن ابن قوقل\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٦٥.\n(^٢) \"صحيح ابن حبان\" ١٠/ ٥٢٢.\n(^٣) \"مشكل الحديث وبيانه\" ص ١٤٨ - ١٤٩.\n(^٤) \"شرح ابن بطال\" ٥/ ٣٩؛ وسيأتي تعليقنا على صفات الله -﷾- في كتاب التوحيد. وأنها تمر على ظاهرها دون تحريف أو تعطيل أو تكييف، وأن ذلك هو المنهج الصحيح في ذلك.","vol":"17","page":442},{"text":"وجبت له الجنة بقتل ابن سعيد له، ولم تجب لابن سعيد النار؛ لأنه تاب وأسلم، ويصحح ذَلِكَ سكوته - ﷺ - على قوله، ولو كان غير صحيح لما لزمه السكوت، لأنه بعث للبيان.\nقَالَ ابن الجوزي: وقوله: (قاتل ابن قوقل) بقافين لا أدري من يعني قال العباس بن عبادة والنعمان بن مالك بن ثعلبة، وهو قوقل قتلهما صفوان بن أمية.\nقلتُ: قوله: (ابن) (^١) قوقل ليس كذلك، إنما قوقل اسمه غنم بن عوف بن عمرو بن عوف بن الخزرج كذا ذكره الكلبي وأبو عبيد وابن دريد (^٢) وغيرهم.\nثالثها:\n(الوَبْر) بإسكان الباء قَالَ صاحب \"المطالع\": كذا لأكثر الرواة، وهي دويبة غبراء، ويقال بيضاء، على قدر السِّنَّور، حسنة العينين من دواب الجبال، وإنما قَالَ له ذَلِكَ احتقارًا به ونسبة إلى قلة المقدرة على القتال، وضبطه بعضهم بفتح الباء وتأوله، وهو جمع وبرة، وهو شعر الإبل، أي: إن شأنه كشأن الوبرة؛ لأنه لم يكن لأبي هريرة عشيرة.\nقَالَ القزاز: هي ساكنة الباء دويبة أصغر من السنور طحلاء اللون، يعني: تشبه الطحال لا ذنب لها، وهي من دواب الغور والجمع وبار، وعن الخطابى أحسب أنها تؤكل لأنى وجدت بعض السلف يوجب فيها الفدية (^٣).\n_________\n(^١) في (ص ١): (وهو).\n(^٢) \"الاشتقاق\" ص ٤٥٦.\n(^٣) \"أعلام الحديث\" ٢/ ١٣٧١.","vol":"17","page":443},{"text":"وقال ابن سيده في \"محكمه\": الوبر على قدر السنور، والأنثى وبرة، والجمع وُبُر. ووُبُور ووِبَار، ووُبَارَةٌ، وأبَارَةٌ (^١).\nوقال الجوهري: (تَدْجُنُ) (^٢) في البيوت (^٣). أي: تُقيم بها وتألفها.\nوثالثها: وقال أبو موسى المديني في \"مغيثه\": في قتلها على المحرم شاة؛ لأنها تَجْتَرُّ كالشاة، وقيل: لأن لها كَرْشًا مثل الشاة (^٤)، وقال مجاهد فيما حكاه في \"مجمع الغرائب\" مثله، وفي \"البارع\" لأبي على، عن أبي حاتم: الطائفيون يقولون لما يكون في الجبال من الحشرات: الوَبْر، جمعها الوِبارة، ولغة أخرى الوَبارة، وأخرى الإبارة بالكسر والهمز.\nوذكر ابن دحية في \"مرج البحرين\": وكَلْب بن وَبْرة بن تَغْلب بن حلوان- بسكون الباء وهي دويبة كالسنور، ووهم الجواليقي حيث فتح (الواو) (^٥).\nقلتُ: لكن وافق النسابين وأهل اللغة.\nوقال ابن بطال: روي رأس بدل قدوم قَالَ: ومن روى بفتح الباء من وبر فمعناه تشبيه أبي هريرة بالوبر الذي لا خطب له ولا مقدار؛ لأنه لم يكن لأبي هريرة عشيرة ولا قوم يمتنع بهم، ولا يغني في قتال ولا لقاء عدو، كان ابن سعيد وأبو هريرة قدما عليه بخيبر، وقد سلف.\n_________\n(^١) \"المحكم\" ١١/ ٢٩٢.\n(^٢) كذا في الأصل بدال مهملة، وفي \"الصحاح\": (تَرْجُن). براء وكلاهما صواب؛ الرَّاجِنُ الآلف من الطير وغيره مثل الداجِنِ؛ وزنا ومعنى. انظر: \"لسان العرب\" مادة: رجن.\n(^٣) \"الصحاح\" ٢/ ٨٤١.\n(^٤) \"المجموع المغيث\" ٣/ ٣٧٧.\n(^٥) في (ص ١): (الباء).","vol":"17","page":444},{"text":"ومن رواه بإسكانها فمعناه أنه شبهه بالوبر وهي دويبة على قدر السنور في السباع؛ وإنما سكت - ﷺ - عن الإنكار على أبي سعيد؛ لأنه لم يَرْمِ أبا هريرة بحد ولا تنقصه في دين، إنما تنقصه في قلة العشيرة والقدر، أو بضعف (المنة) (^١)، وجمع الخلاف ابن التين فقال: الوبر دويبة يقال: إنها تشبه السنور قاله الخطابي (^٢). وقال الهروي: على قدره، وقال ابن فارس: الوبر دابة، والجمع وبار (^٣).\nوقوله: (تدلى علينا) أي: انحدر ولا يخبر بهذا إلا عمن جاء من موضع عال هذا الأشهر عند العرب.\nقَالَ أبو ذر الهروي: (ضأن): جبل بأرض دوس، وهو بلد أبي هريرة، وقال ابن التين: شبهه في قدومه بتدلي الوبر من موضعه، قَالَ: و(قدوم ضأن): اسم موضع. قَالَ الخطابي: وهو في أكثر الروايات ضأل باللام، وهو جبل أو ثنية أو نحوها (^٤)، وذكر عن الشيخ أبي الحسن أنه قَالَ: شبهه مما يُعلق -بزند الشاة- أي: هو ملصق من قريش وليس منهم، ويلزم على هذا أن تقرأ (وَبَر) بفتح الباء ولم نسمعه كذلك، إنما هو بالإسكان. قلتُ: قد حكي كما سلف، وقال صاحب \"المطالع\": هو بفتح القاف وتخفيف الدال اسم موضع، وضم المروزي القاف، والأول أكثر وتأوله بعضهم: قدوم ضأن أي: المتقدم فيها، وهي رءوسها، وهووَهَمٌ بَيِّنٌ.\n_________\n(^١) عليها في الأصل: كذا؛ وانظر: \"شرح ابن بطال\" ٥/ ٤٠.\n(^٢) \"أعلام الحديث\" ٢/ ١٣٧١.\n(^٣) \"مجمل اللغة\" ٢/ ٩١٤.\n(^٤) \"أعلام الحديث\" ٢/ ١٣٧١.","vol":"17","page":445},{"text":"وقال ابن بطال: يحتمل أن يكون قدوم: جمع قادم مثل راكع وركوع وساجد وسجود، ذكر ذَلِكَ سيبويه، فيكون المعنى تدلَّى (علينا) (^١) من جملة القوم القادمين، أقام الصفة مقام الموصوف، ويكون (من) في قوله: (من قدوم) تبيينًا للجنس كما لو قَالَ تدلى من علينا من ساكني ضأن، ولا تكون من مرتبطة بتدلى كما هي مرتبطة بالفعل في قولك: تَدَلَّيْتُ من الجبل؛ لاستحالة تدليه من قوم، ولا يقال: تدليت من بني فلان.\nويحتمل أن يكون قدوم مصدرًا وصف به الفاعلون ويكون في الكلام حذف وتقديره: تدلى علينا من ذوي قدوم، فحذف الموصوف وأقام المصدر مقامه، كما قالوا رجل صوم ورجل فطر، أي ذو صوم وذو فطر، و(من) على هذا التقدير تبيين للجنس كما كانت في الوجه الأول قَالَ: ويحتمل أن يكون معناه تدلى علينا من مكان قدوم ضأن ثم حذف المكان وأقام القدوم مكانه، كما قالت العرب: ذهب به مذهب وسلك به مسلك، يريد المكان الذي يسلك فيه ويذهب، ويشهد لهذا رواية من رأس ضأن.\nوفيه قول يحتمل أن يكون (قدوم) (^٢) اسمًا لمكان من الجبل متقدم منه ولا يكون مصدرًا ولا جمعًا ويدل على هذا رواية من روى: (تدلى علينا من رأس ضأن).\nويحتمل أن يكون (اسم) (^٣) المكان قدوم بفتح القاف دون الضم لقلة الضم في هذا البناء في الأسماء وكثرة الفتح.\n_________\n(^١) في الأصول: عليها، والمثبت هو المقارب للسياق.\n(^٢) من (ص ١).\n(^٣) في (ص ١): رأس.","vol":"17","page":446},{"text":"ويحتمل أن يكون (قدُّوم ضأن) بتشديد الدال، وفتح القاف لو ساعدته رواية؛ لأنه من بناء أسماء المواضع، وطرف القدوم موضع بالشام (^١).\nقلتُ: الحازميُّ ضبطَ القرية التي اختتن بها إبراهيم والجبل الذي بقرب المدينة بتخفيف الدال، ثم ذكر عن ثعلب أنه قَالَ: بتشديد الدال اسم موضع فإن أراد أحد هذين فلا يتابع عليه؛ لاتفاق أئمة النقل على خلافه، وإن أراد موضعًا ثالثًا فالله أعلم.\nوقال أبو موسى في \"مغيثه\" عن ابن دريد: (قدوم) ثنية لسراة أرض دَوْس (^٢)، وقال أبو عبيد: رواه الناس عن البخاري ضأن بالنون إلا الهَمْدَاني فإنه رواه باللام، وهو الصواب إن شاء الله، والضأل: السدر البري.\nوأما إضافة هذِه الثنية إلى الضأن فلا أعلم لها معنى، وقد قدمنا من عند أبي داود أنه باللام، وقال ابن الجوزي: كذا هو في أكثر الروايات، وزعم أبو ذر الهروي أنه بالنون جبل بأرض دوس، بلد أبي هريرة، وقيل: ثنية.\nقَالَ صاحب \"المطالع\": وتأوله بعضهم على أنه الضأن من الغنم، وجعل قدومها، أي: رءوسها -يعني: المتقدم منها-، والوبر بفتح (الباء) (^٣): شعر رءوسها. قَالَ: وهذا تكلف وتحريف. فتحصلنا إسكان الباء وفتحها وضأن بالنون والسلام، وقدوم بفتح القاف وضمها.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤١ - ٤٢.\n(^٢) \"المجموع المغيث\" ٢/ ٦٧٨.\n(^٣) في الأصل: الواو.","vol":"17","page":447},{"text":"رابعها:\nفيه حجة على الكوفيين في قولهم في المدد يلحق بالجيش في أرض الحرب بعد الغنيمة أنهم شركاؤهم في الغنيمة. وسائر الفقهاء إنما تجب عندهم الغنيمة لمن شهد الوقعة، واحتجوا بحديث أبي هريرة هذا؛ لأنه لم يسهم له، كما أخرجه أبو داود كما سلف، وأبو حنيفة إنما يسهمُ لمن غاب عن الوقعة لشغل شغله الإمام من أمور المسلمين، كما فعل بعثمان حين قسم له من غنائم بدر بسهمه ولم يحضرها؛ لأنه كان غائبًا في حاجة الله ورسوله فكان كمن حضرها، أو مثل أن يبعثه الإمام لقتال قوم آخرين فتصيب الإمام غنيمة بعد مفارقة ذَلِكَ الرجل إياه، أو يبعث رجلًا ممن معه في \"ر الحرب إلى دار الإسلام؛ ليمده بسلاح ورجال فلا يعود ذَلِكَ الرجل إلى الإمام حَتَّى يغتنم غنيمة فهو شريك فيها، وهو كمن حضرها، وكذلك فن أراد الغزو فرده الإمام، وشغله شيء من أمور المسلمين فهو كمن حضرها.\nقَالَ الطحاوي: وأما حديث أبي هريرة فإنما ذَلِكَ والله أعلم؛ لأنه وجَّه أبان إلى نجد قبل أن يتهيأ خروجه إلى خيبر، فتوجه أبان ثم حدث خروجه إليها فكان ما غاب فيه أبان ليس هو شُغْلٌ شُغِلَ به عن حضورها بغير إرادته إياها، فيكون كمن حضرها (^١).\nوقال الكوفيون: لا حجة في حديث أبي هريرة؛ لأن خيبر حين فتحت سارت دار إسلام، وهذا لا شك فيه، قالوا: وقد روى حماد بن سلمة، عن علي بن زيد، عن عمار بن أبي عمار، عن أبي هريرة قَالَ: ما شهدت لرسول الله - ﷺ - مغنمًا إلا قسم لي، إلا خيبر\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٤٥.","vol":"17","page":448},{"text":"فإنها كانت لأهل الحديبية خاصة شهدوها أو لم يشهدوها؛ لأن الله تعالى كان وعدهم بها بقوله: ﴿وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا﴾ [الفتح: ٢١]\nواحتجوا بما رواه أبو أسامة، عن بريد، عن أبي بردة، عن أبيه، عن أبي موسى قَالَ: قدمنا على النبي - ﷺ - مع جعفر من أرض الحبشة بعد فتح خيبر بثلاث، فقسم لنا، ولم يقسم لأحد لم يشهد فتحها غيرنا، قَالَ الطحاوي: وهذا يحتمل أن يكون؛ لأنهم كانوا من أهل الحديبية، أو يكون استطاب أنفسَ أهلِ الغنيمة، وعلى قوله لا حجة لأصحابهم في حديث أبي موسى، وسيأتي قريبًا تمام هذِه المسألة في باب: إذا بعث الإمام رسولًا في حاجة.\nوقوله: (ينعى عليَّ قتل رجل مسلم): أي يُعِيْبُني وُيوَبِّخُني.\nوقوله: (أكرمه الله على يدي) يعني: للشهادة و(لم يهني على يديه) يعني: لم يقدر موتي بقتله إياي كافرًا فأدخل النار.\nوقوله: (قَالَ: فلا أدري أسهم لي، أو لم يسهم له) هو من قول عنبسة، أو من دونه إلى شيخ البخاري، قاله ابن التين.","vol":"17","page":449},{"text":"<span data-type='title' id=toc-2037>٢٩ - باب مَنِ اخْتَارَ الغَزْوَ عَلَى الصَّوْمِ</span>\n٢٨٢٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا ثَابِتٌ البُنَانِي قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: كَانَ أَبُو طَلْحَةَ لَا يَصُومُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - مِنْ أَجْلِ الْغَزْوِ، فَلَمَّا قُبِضَ النَّبِيُّ - ﷺ - لَمْ أَرَهُ مُفْطِرًا إِلاَّ يَوْمَ فِطْرٍ أَوْ أَضْحَى. [فتح: ٦/ ٤١]\nذكر فيه حديث ثَابِتٍ البُنَانِيِّ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: كَانَ أَبُو طَلْحَةَ لَا يَصُومُ عَلَى عَهْدِ النَّبِيِّ - صلي الله عليه وسلم - مِنْ أَجْلِ الغَزْوِ، فَلَمَّا قُبِضَ النَّبِيُّ - ﷺ - لَمْ أَرَهُ مُفْطِرًا إِلَّا يَوْمَ فِطْرٍ أَوْ أَضْحَى.\nهذا الحديث من أفراده، وكأن أبا طلحة اعتمد على قوله - ﷺ -: \"تقووا لعدوكم بالإفطار\" (^١)، وكان فارسه (^٢)، و(من) (^٣) له الغَنَاءُ في الحرب، فلذلك كان يفطر ليتقوى على العدو، وأيضًا فالمجاهد يكتب له أجر الصائم القائم، وقد مثله - ﷺ - بالصائم الذي لا يفطر والقائم الذي لا يفتر (^٤)، فدل هذا كله على فضل الجهاد على سائر أعمال التطوع فلما مات - ﷺ - وكثر الإسلام واشتدت وطأة أهله على عدوهم، ورأى أنه في سعة عما كان عليه من الجهاد، رأى أن يأخذ بحظه من الصوم ليجتمع له هاتان الطاعتان العظيمتان وليدخل يوم القيامة من باب الريان، قَالَ ابن التين: وامتناع أبي طلحة أن يصوم من أجل الغزو صحيح، وذلك لمن خاف أن يضعف عن الجهاد\n_________\n(^١) رواه أبو داود (٢٣٦٥)، وأحمد ٤/ ٦٣، من طريق أبي بكر بن عبد الرحمن بن الحارث، عن رجل من أصحاب النبي - ﷺ - مرفوعا بنحوه.\n(^٢) أي: فارس رسول الله - ﷺ -، بينه ابن بطال ٥/ ٤٢.\n(^٣) كذا في الأصل، وفي \"شرح ابن بطال\": ممن. بميمين، ولعله الصواب.\n(^٤) رواه أحمد ٢/ ٤٥٩، وقد سلف بنحوه برقم (٢٧٨٧) باب أفضل الناس مؤمن مجاهد بنفسه؛ كلاهما من حديث أبي هريرة.","vol":"17","page":450},{"text":"فيقوى مما لا يضر به ذَلِكَ يجتمع له طاعتان، قَالَ: وقوله: (لم أره مفطرًا إلا يوم فطر أو أضحى) لعله يرى صيام المعدودات والفقهاء على خلافه (^١).\nوفيه: جواز صيام الدهر، وقد سلف في بابه.\n_________\n(^١) ورد بهامش الأصل: حكى ابن المنذر جوازه عن الزبير وابن عمر وابن سيرين، وقأل مالك والأوزاعي وإسحاق والشافعي في أحد قوليه: يجوز صومها للمتمتع إذا لم يجد الهدي، ولا يجوز لغيره.","vol":"17","page":451},{"text":"<span data-type='title' id=toc-2038>٣٠ - باب الشَّهَادَةُ سَبْعٌ سِوَى القَتْلِ</span>\n٢٨٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الشُّهَدَاءُ خَمْسَةٌ: المَطْعُونُ، وَالْمَبْطُونُ، وَالْغَرِقُ، وَصَاحِبُ الْهَدْمِ، وَالشَّهِيدُ فِي سَبِيلِ اللهِ\". [انظر: ٦٥٣ - مسلم: ١٩١٤ -\nفتح: ٦/ ٤٢]\n\n٢٨٣٠ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَاصِمٌ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الطَّاعُونُ شَهَادَةٌ لِكُلِّ مُسْلِمٍ\".\n[٥٧٣٢ - مسلم: ١٩١٦ - فتح: ٦/ ٤٢]\nذكر فيه حديث أَبِي هُرَيْرَةَ أَنَ رَسُولَ اللهِ - ﷺ - قالَ: \"الشُّهَدَاءُ خَمْسَةٌ: المَطْعُونُ، وَالْمَبْطُونُ، وَالْغَرِقُ، وَصَاحِبُ الهَدْمِ، وَالشَّهِيدُ فِي سَبِيلِ اللهِ\".\nوحديث حَفْصَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الطَّاعُونُ شَهَادَة لِكُلِّ مُسْلِمٍ\".\nالشرح:\nحديث أبي هريرة أخرجه مسلم وله: \"ما تعدون الشهادة فيكم\" قالوا: يا رسول الله من قتل فهو شهيد قَالَ: \"إن شهداء أمتي إذًا لقليل\" قالوا: فمن هم يا رسول الله؟ فعد القتل في سبيله، والموت في سبيله، والمبطون، والطاعون، وزاد أبو طلحة (^١): الغريق (^٢).\nوحديث أنس أخرجه مسلم أيضًا، وقال: عن حفصة بنت سيرين قالت: قَالَ لي أنس: بِمَ مات يحيى بن أبي عمرة؟ قلتُ: بالطاعون فذكر الحديث.\n_________\n(^١) كذا في الأصول، وفي هامش الأصل: صوابه: صالح.\n(^٢) مسلم (١٩١٥) كتاب الإمارة، باب بيان الشهداء.","vol":"17","page":452},{"text":"وقال في \"تاريخه الأوسط\": (حَدَّثنَا) (^١) علي بن نصر، ثَنَا سليمان بن حرب، عن حماد، عن يحيى بن عتيق قال: سمعت يحيى بن سيرين، ومحمد بن سيرين يتذاكران الساعة التي في الجمعة. لعله بعد موت أنس بن مالك، قَالَ البخاري: وإنما أراد (يحيى) (^٢) مات بعد أنس، وأن حديث حفصة خطأ (^٣).\nقلتُ: فهذا علة في إيراده، فلعله اطلع على هذا بعد أن أخرجه، أو لم يعتمد على قول على على أن جماعة ذكروا وفاة يحيى قبل أخيه محمد المتوفى سنة عشر ومائة.\nإذا تقرر ذَلِكَ؛ فلنقدم أن البخاري بوب الشهادة سبع سوى القتل، وأتى بحديث فيه خمس أحدها القتل ولم يأت بحديث \"الموطأ\" عن عبد الله بن عبد الله بن جابر، (عن) (^٤) عتيك بن الحارث بن عتيك، وهو جد عبد الله (بن عبد الله) (^٥) أبو أمه أنه أخبره أن جابر بن عتيك أخبره أن رسول الله - ﷺ - جاء يعود عبد الله بن ثابت فوجده قد غلب فصاح به فلم يجبه، وذكر الحديث، وقال فيه رسول الله - ﷺ -: \"الشهداء سبعة سوى القتل في سبيل الله: المطعون شهيد، والغريق شهيد، وصاحب ذات الجنب شهيد، والمبطون شهيد، والحرق شهيد، والذي يموت تحت الهدم شهيد، والمرأة تموت بجَمْعٍ شهيدة\" (^٦)،\n_________\n(^١) في المصدر: قال بدل حدثنا.\n(^٢) كذا في الأصول، وفي المصدر: على أنه.\n(^٣) ١/ ٢٢٣ (١٠٥٨).\n(^٤) تحرفت في الأصل إلى: (بن)، والمثبت من \"الموطأ\".\n(^٥) من (ص ١).\n(^٦) \"الموطأ\" ص ١٦١ (٣٦).","vol":"17","page":453},{"text":"وأخرجه أبو داود، وصححه ابن حبان والحاكم، وقال: صحيح الإسناد رواته قرشيون مدنيون (^١). وفي رواية لأبي نعيم في \"معرفة الصحابة\" فيه: \"وسادن بيت المقدس\".\nواعترض ابن بطال فقال: لا تخرج هذِه الترجمة من الحديث أصلًا قَالَ: وهذا يدل أن البخاري مات ولم يهذب كتابه لأنه لم يذكر فيه الحديث الذي فيه أن الشهداء سبعة سوى القتل في سبيل الله (^٢).\nوقال الإسماعيلي: الترجمة مخالفة للحديث.\nقلتُ: البخاري أشار إليه في الترجمة وليس على شرطه فكذا لم يسقه؛ وبه أجاب ابن المنير فقال: يحتمل عندي أن يكون أراد التنبيه على أن الشهادة لا تنحصر في القتل بل لها أسباب أخر وتلك الأسباب أيضًا اختلفت الأحاديث فيها ففي بعضها خمسة وهو ما صح عنده، ووافق، وفي بعضها سبع لكن لم يوافق شرطه، فنبه عليه في الترجمة إيذانًا بأن الوارد في عددها من الخمسة أو السبعة ليس على معنى التحديد الذي لا يزيد ولا ينقص بل هو إخبار عن خصوص فيما ذكر والله أعلم بحصرها (^٣).\nقلتُ: وحاصل ما وقع لي أن الشهداء جم غفير، ومجموع ما ذكر في هذا الباب ثمانية، أعلاها القتل في سبيل الله، والمطعون والمبطون والغرق والحرق وصاحب الهدم وذات الجنب والمرأة تموت بجمع، وفي \"الصحيح\": \"من قتل دون ماله فهو شهيد، ومن قتل دون أهله فهو\n_________\n(^١) أبو داود (٣١١١)، \"صحيح ابن حبان\" ٧/ ٤٦١ (٣١٨٩)، \"المستدرك\" ١/ ٣٥٢.\n(^٢) \"شرح ابن بطال\" ٥/ ٤٣.\n(^٣) \"المتواري\" ص ١٥٤.","vol":"17","page":454},{"text":"شهيد، ومن قتل دون دمه فهو شهيد، من قتل دون دينه فهو شهيد\" (^١).\nوقد أسلفنا في باب الدعاء بالجهاد، ومن وقصه فرسه، أو لدغته هامة، أو مات على فراشه على أي حتف شاء الله فهو شهيد، ومن حبسه السلطان ظالمًا له أو ضربه فمات فهو شهيد، وكل موتة يموت بها المسلم فهو شهيد، وفي حديث ابن عباس: \"المرابط يموت على فراشه في سبيل الله شهيد، والشَّرِقُ شهيد، والذي يفترسه السبع شهيد\"، وعن ابن مسعود من عند ابن عبد البر: \"من تردى من الجبال شهيد\" (^٢).\nقَالَ ابن العربي: وصاحب النظرة -هو المعين- والغريب شهيدان قَالَ: وحديثهما حسن (^٣)، ولما ذكر الدارقطني حديث ابن عمر: \"الغريب شهيد\"، صححه، ولابن ماجَه مرفوعًا من حديث أبي هريرة: \"من مات مريضًا مات شهيدًا ووقي فتنة القبر وغُدي عليه وريح برزقه من الجنة\" (^٤)، وله عن ابن مسعود: \"وإن الرجل ليموت على فراشه وهو شهيد\" (^٥) وجاء من حديث ابن عباس: \"من عشق وعف وكتم ومات مات شهيدًا\" (^٦)، وقد ضعفوه، والفقهاء ذكروه من الشهداء.\n_________\n(^١) ورد بهامش الأصل ما نصه: \"من قتل دون ماله\" إلى آخره، هو في أبي داود والنسائي وابن ماجه؛ وقال الترمذي: حسن صحيح. [أبو داود (٤٧٧٢)، والترمذي (١٤٢١)، والنسائي ٧/ ١١٦، وابن ماجه (٢٥٨٠)، من حديث سعيد بن زيد].\n(^٢) \"التميهد\" ١٩/ ٢٠٩.\n(^٣) \"عارضة الأحوذي\" ٤/ ٢٨٥.\n(^٤) \"ابن ماجه\" (١٦١٥).\n(^٥) رواه الحاكم ٢/ ١١١.\n(^٦) رواه ابن الجوزي في \"العلل\" ٢/ ٢٨٥ - ٢٨٦، من حديث ابن عباس، وقال: لا يصح عن رسول الله - ﷺ -.","vol":"17","page":455},{"text":"وفي النسائي من حديث سويد بن مقرن: \"من قتل دون مظلمة فهو شهيد\" (^١)، وفي الترمذي من حديث معقل بن يسار: \"من قَالَ حين يصبح ثلاث مرات أعوذ بالله السميع العلم من الشيطان الرجيم، وقرأ ثلاث آيات من آخر سورة الحشر، فإن مات من يومه مات شهيدًا\".\nثم قَالَ: حسن غريب (^٢)، وفي \"معرفة الصحابة\" لأبي موسى الحافظ عن علي بن الأقمر عن أبيه مرفوعًا وفيه: \"ومن مات يشهد أن لا إله إلا الله، وأن محمدًا رسول الله\".\nوفي \"علل ابن أبي حاتم\" سالت أبي عن حديث ابن أبي ليلى، عن أبيه، عن جده أبي ليلى مرفوعًا: \"من أكله السبع فهو شهيد، ومن أدركه الموت وهو يكد على عياله من حلال فهو شهيد\" فقال: حديث منكر (^٣).\nوفي حديث آخر من طريق ابن عباس مرفوعًا: \"اللديغ شهيد والشريق شهيد، والذي يفترسه السبع شهيد، والخار عن دابته شهيد\" (^٤) علته عمرو بن عطية الوادعي، ضعفه الدارقطني (^٥)، وفي الثعلبي من حديث يزيد الرقاشي عن أنس: \"من قرأ آخر سورة الحشر فمات من ليلته مات شهيدًا\".\nوروى الآجري: نَا أنس إن استطعت أن تكون (أبدًا) (^٦) على وضوء فافعل، فإنَّ ملك الموت إذا قبض روح العبد وهو على وضوء كتب له\n_________\n(^١) النسائي ٧/ ١١٧.\n(^٢) الترمذي (٢٩٢٢).\n(^٣) \"علل ابن أبي حاتم\" ١/ ٣٣٠.\n(^٤) رواه الطبراني ١١/ ٢٦٣ - ٢٦٤ (١١٦٨٦).\n(^٥) \"الضعفاء والمتروكون\" (٣٨٩).\n(^٦) من (ص ١).","vol":"17","page":456},{"text":"شهادة، وللنسائي من حديث عقبة بن عامر: \"والنفساء في سبيل الله شهادة\" (^١)، وللبزار من حديث عبادة بن الصامت مرفوعًا: \"والنفساء شهادة\"، ولأبي نعيم عن ابن عمر: \"من صلى الضحى، وصام ثلاثة أيام من كل شهر، ولم يترك الوتر كتب له أجر شهيد\" (^٢)، وعن جابر: \"من مات ليلة الجمعة أو يوم الجمعة أجير من عذاب القبر وجاء يوم القيامة وعليه طابع الشهداء\" قَالَ أبو نعيم: غريب من حديث جابر وابن المنكدر، تفرد به عمر بن موسى الوجهي -وفيه لين- عن ابن المنكدر (^٣).\nوعند الطبراني وأبي موسى من حديث عبد الملك بن هارون بن عنترة، عن أبيه، عن جده مرفوعًا فذكر حديثًا فيه: \"والسل شهيد والغريب شهيد\" (^٤)، وعبد الملك ووالده ضعيفان، وجده لم يذكره في الصحابة إلا الطبراني وفي \"الأفراد والغرائب\" للدارقطني من حديث أنس مرفوعًا: \"المحموم شهيد\" ثم قَالَ: تفرد به الموقري عن ابن شهاب عنه ولأبي عمر في كتاب \"العلم\" من حديث أبي ذر وأبي هريرة \"إذا جاء الموت طالب العلم وهو على حاله مات شهيدًا\" (^٥)، ولابن أبي عاصم في \"الجهاد\" من حديث ابن سلام عن ابن معانق الأشعري عن أبي مالك الأشعري مرفوعًا: \"من خرج به خراج في سبيل الله كان عليه طابع الشهداء\" (^٦).\n_________\n(^١) النسائي ٦/ ٣٧.\n(^٢) \"حلية الأولياء\" ٤/ ٣٣٢.\n(^٣) \"حلية الأولياء\" ٣/ ١٥٥ - ١٥٦.\n(^٤) \"المعجم الكبير\" ١٨/ ٨٧ - ٨٨ (١٦١).\n(^٥) \"جامع بيان العلم\" ١/ ١٢١ (١١٥)، ١/ ١٥٢ (١٥٦).\n(^٦) \"الجهاد\" ٢/ ٥٩٦ (٢٤٨).","vol":"17","page":457},{"text":"وذكر أبو عمر المنتجالي في \"تاريخه\" عن ابن سيرين قال: رأيت كثير بن أفلح مولى أبي أيوب في المنام فقلت: كيف أنت؟ قَالَ: بخير، قلتُ: أنتم الشهداء؟ قَالَ: إن المسلمين إذا اقتتلوا فيما بينهم لم يكونوا شهداء، ولكنا نُدَبَاء قَالَ محمد: وأعياني أن أعرف النُّدَبَاء وغلبني على ذلك، وللنسائي بإسناد جيد عن العرباض بن سارية: \"يختصم الشهداء والمتوفون على فرشهم إلى ربنا في الذين يتوفون زمن الطاعون، فيقول الشهداء: قتلوا كما قتلنا، ويقول المتوفون على فرشهم: إخواننا ماتوا على فرشهم كما متنا، فيقول ربنا تعالى: انظروا إلى جراحهم فإن أشبهت جراح المقتولين فإنهم منهم، فإذا جراحهم أشبهت (جراح المقتولين) (^١) \" (^٢)، ولابن عبد البر في \"تمهيده\" عن عائشة: أن \"فناء أمتي بالطعن والطاعون\" قالت: يا رسول الله، أما الطعن فقد عرفناه فما الطاعون قَالَ: \"غدة كغدة البعير تخرج في المراق والآباط من مات منها مات شهيدًا\" (^٣)، ولابن أبي عاصم في \"الجهاد\" من حديث كريب بن الحارث، عن أبي بردة بن قيس أخي أبي موسى أنه - ﷺ - قَالَ: \"اللَّهُمَّ اجعل فناء أمتي قتلًا في سبيلك بالطعن والطاعون\" وأخرجه الحاكم، وقال: صحيح الإسناد (^٤).\nقَالَ ابن العربي: يريد به الذي مات في الطاعون ولم يفر منه، وقيل: الذي أصابه الطعن، وهو الوجع الغالب الذي (يطفئ) (^٥) الروح،\n_________\n(^١) في (ص ١): جراجهم.\n(^٢) النسائي ٦/ ٣٧ - ٣٨.\n(^٣) \"التمهيد\" ١٩/ ٢٠٥.\n(^٤) \"الجهاد\" ٢/ ٥٠١ (١٨٩)، و\"المستدرك\" ٢/ ٩٣.\n(^٥) في (ص ١): تطعن به.","vol":"17","page":458},{"text":"كالذبحة ونحوها. وروى أسامة عن رسول الله - صلي الله عليه وسلم - أنه قَالَ: \"الطاعون رجز أرسل على من كان قبلكم\" (^١)، وإنما سمي طاعونًا لعموم مصابه وسُرعة قتله فيدخل فيه مثله مما يصلح اللفقاله (^٢)، وهو الوباء وهو مرض عام يفسد الأمزجة والأبدان فيخرج له خراج في بعض الأرفاغ (^٣)، وسيأتي له تتمة في ذكر بني إسرائيل.\nوفي الإسلام عدة طواعين جمعتها في جزء، وذكرت ما أدركناه أيضًا، ومنها طاعون عمواس موضع بالشام مات منه معاذ وابنه وجميع أهله، ما بين الجمعة إلى الجمعة، واستشهد به أبو عبيدة، وكثير من المسلمين.\nوالمبطون: هو الذي يموت بعلة البطن كالاستسقاء وانتفاخ البطن أو الإسهال، وقيل: هو الذي يشتكي بطنه ويموت بدائه، وعبارة ابن بطال: إنه المجنوب، وقيل: هو صاحب انخراق البطن بالإسهال (^٤).\nوعبارة ابن التين: أنه الذي يكون به بطن منخرق ويسمى الاستسقاء، وقال الداودي: إنه من يموت بإسهال البطن، وذات الجنب وهي الشوصة، وفي بعض الآثار المجنوب شهيد، يريد صاحب ذات الجنب، يقال منه: رجل جنب بكسر النون إذا كان به\n_________\n(^١) سيأتي برقم (٣٤٧٣) كتاب أحاديث الأنبياء، من حديث سعد بن أبي وقاص، ورواه مسلم (٢٢١٨) كتاب السلام، باب الطاغون والطيرة.\n(^٢) \"عارضة الأحوذي\" ٤/ ٢٨٥.\n(^٣) قال في \"اللسان\" (رفيع): الرَّفْغُ والرُّفْغُ أُصُولُ الفَخِذيْنِ من باطن وهما ما اكْتَنَفَا أَعالي جانِبَي العانةِ عند مُلْتَقَى أَعالي بَواطِنِ الفخذين وأَعلى البطن وهما أَيْضًا أُصول الإبْطَيْنِ، وقيل الرُّفْغ من باطن الفَخذِ عند الأُرْبِيَّةِ والجمع: أَرْفُغٌ وأَرْفاغٌ.\n(^٤) \"شرح ابن بطال\" ٥/ ٤٣.","vol":"17","page":459},{"text":"ذلك، وفي الحديث: \"إنها نخسة من الشيطان\"، ولهذا أنهم لما ظنوا أنه - صلي الله عليه وسلم - به ذات الجنب لدوه فقال: \"إن هذا الداء لم يكن الله ليسلطه علي\" وعبارة ابن التين: هو داء بالجانب. وجع بالخاصرة وسيأتي له عودة في الطب إن شاء الله.\nوالجُمع: بضم الجيم وفتحها وكسرها والضم أشهر كما قَالَهُ النوويُّ (^١)، وفيه قولان:\nأحدهما: المرأة تموت من الولادة وولدها في بطنها قد تم خلقه، قَالَ مالك: وقيل: إذا ماتت من النفاس فهي شهيدة سواء ألقت ولدها وماتت، أو ماتت وهو في بطنها (^٢).\nوالثاني: هي التي تموت عذراء قبل أن تحيض لم يمسها الرجال، (والأول أشهر في اللغة كما قاله ابن بطال) (^٣).\nوفي \"المثلث\" لابن عديس: يقال للمرأة إذا لم تفتض: هي بجمع، وجمع بالكسر والضم، وكذلك إذا ماتت وفي بطنها ولد، ويقال للمرأة إذا كانت حاملة مثقلة هي بجمع وجمع بالضم والكسر، وقال ابن التياني في \"موعبه\": يقال للمرأة إذا كانت حبلى هي بجمع، وإن لم تمت، وكذلك إذا كانت بكرًا لم تزوج، وكذا ذكره ابن سيده، والجوهري (^٤) وغيرهما، وفي الحديث: \"أيما امرأة ماتت بجمع لم تطمث دخلت الجنة\" ذكرهَا الأزهري (^٥) كأنها اجتمعت لها السلامة إذ لم يمسها\n_________\n(^١) \"شرح مسلم\" ١٣/ ٦٣.\n(^٢) \"الموطأ\" برواية الشيباني ص ٣٤.\n(^٣) من (ص ١)، وانظر: \"شرح ابن بطال\" ٥/ ٤٤.\n(^٤) \"المحكم\" ١/ ٢١٢، \"الصحاح\" ٣/ ١١٩٨، مادة: جمع.\n(^٥) \"تهذيب اللغة\" ١/ ٦٥٣.","vol":"17","page":460},{"text":"أحد، وحكاه بعضهم أنها التي تموت قبل أن تحيض، وقيل هي المرأة تموت بمزدلفة، حكاه ابن التين عن الداودي وهو غريب، وهذِه كلها ميتات فيها شدة تفضل الله على أمة محمد بأن جعلها تمحيصًا لذنوبهم، وزيادة في أجورهم، بلغهم بها مراتب الشهداء والمراد بشهادة غير المقتول في سبيل الله أن يكون لهم في الآخرة ثواب الشهداء، وأما في الدنيا فيغسلون ويصلى عليهم.\nوالحاصل أن الشهداء ثلاثة أقسام: شهيد في الدنيا والآخرة وهو المقتول في حرب الكفار بسبب من أسبابه، وشهيد في الآخرة دون أحكام الدنيا وهم من ذكر في الباب غيره، وشهيد في الدنيا دُون الآخرة وهو من غل من الغنيمة أو من قتل مدبرًا وما في معناه.","vol":"17","page":461},{"text":"<span data-type='title' id=toc-2039>٣١ - باب قَوْلِ اللهِ تَعَالَى: ﴿لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِى الضَّرَرِ﴾ إِلَى قَوْلِهِ: ﴿غَفُورًا رَحِيمًا﴾ [النساء: ٩٥ - ٩٦]</span>\n٢٨٣١ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ - ﵁ - يَقُولُ لَمَّا نَزَلَتْ: ﴿لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ دَعَا رَسُولُ اللهِ - ﷺ - زَيْدًا، فَجَاءَ بِكَتِفٍ فَكَتَبَهَا، وَشَكَا ابْنُ أُمِّ مَكْتُومٍ ضَرَارَتَهُ فَنَزَلَتْ: ﴿لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِى الضَّرَرِ﴾. [٤٥٩٣، ٤٥٩٤، ٤٩٩٠ - مسلم: ١٨٩٨ - فتح: ٦/ ٤٥]\n\n٢٨٣٢ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ الزُّهْرِيُّ قَالَ: حَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ أَنَّهُ قَالَ: رَأَيْتُ مَرْوَانَ بْنَ الْحَكَمِ جَالِسًا فِي الْمَسْجِدِ، فَأَقْبَلْتُ حَتَّى جَلَسْتُ إِلَى جَنْبِهِ، فَأَخْبَرَنَا أَنَّ زَيْدَ بْنَ ثَابِتٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - أَمْلَى عَلَيْهِ: لَا يَسْتَوِى القَاعِدُونَ مِنَ الْمُؤْمِنِينَ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللهِ قَالَ: فَجَاءَهُ ابْنُ أُمِّ مَكْتُومٍ وَهُوَ يُمِلُّهَا عَلَيَّ، فَقَالَ: يَا رَسُولَ اللهِ، لَوْ أَسْتَطِيعُ الْجِهَادَ لَجَاهَدْتُ. وَكَانَ رَجُلًا أَعْمَى، فَأَنْزَلَ الله ﵎ عَلَى رَسُولِهِ - ﷺ - وَفَخِذُهُ عَلَى فَخِذِي، فَثَقُلَتْ عَلَيَّ حَتَّى خِفْتُ أَنْ تَرُضَّ فَخِذِي، ثُمَّ سُرِّىَ عَنْهُ، فَأَنْزَلَ الله -﷿-: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ [النساء:٩٥] [٤٥٢٩ - فتح: ٦/ ٤٥]\nثم ساق حديث البَرَاءِ: لَمَّا نَزَلَتْ: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [النساء: ٩٥] دَعَا رَسُولُ اللهِ - صلي الله عليه وسلم - زَيْدًا، فَجَاءَ بِكَتِفٍ فَكَتَبَهَا، وَشَكَا ابن أُمِّ مَكْتُومٍ ضَرَارَتَهُ فَنَزَلَتْ: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ [النساء: ٩٥].\nوحديث سهل بن سعد، عن مروان، عن زيد مثله.","vol":"17","page":462},{"text":"الشرح:\nحديث البراء أخرجه مسلم، وحديث زيد من أفراده، ويأتيان في التفسير.\nوفيه لطيفة: (وهو) (^١) صحابي: وهو سهل بن سعد، يروي عن مروان وهو تابعي، وقيل: إن جبريل صعد وهبط في مقدار ألف سنة، قبل أن يجف القلم، أي: بسبب أولى الضرر، حكاه ابن التين، ثم قَالَ: وهذا يحتاج أن يكون جبريل يتناول ذَلِكَ من السماء الدنيا والأمر كذلك؛ لأن القرآن نزل جملة إليها ليلة القدر، ثم نزل بعدها متفرقًا.\nوهو دال على أن من حبسه العذر وغيره عن الجهاد وغيره من أعمال البر مع نيته فيه فله أجر المجاهد والعامل؛ لأن نصّ الآية على المفاضلة بين المجاهد والقاعد، ثم استثنى من المفضولين أولى الضرر، وإذا استثناهم منهم فقد ألحقهم بالفاضلين، وقد بين الشارع هذا المعنى فقال: \"إن بالمدينة أقوامًا ما سلكنا واديًا أو شعبًا إلا وهم معنا حبسهم العذر\" (^٢)، وكذا جاء عنه في كل من كان يعمل شيئًا من الطاعات ثم حبسه مرض أو سفر أو غيره أنه يكتب له ما كان يعمل وهو صحيح مقيم، وكذا من نام عن حزبه، نومًا (غالبًا) (^٣) كتب له أجر حزبه وكان نومه صدقة عليه، وهذا معنى قوله تعالى: ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (٦)﴾ [التين: ٦]، أي: غير مقطوع بزمانة أو كبر أو ضعف؛ ففي هذا أن الإنسان يبلغ بنيته أجر العامل إذا كان\n_________\n(^١) كذا في الأصل.\n(^٢) سيأتي برقم (٢٨٣٩) باب من حبسه العذر عن الغزو.\n(^٣) في الأصل: عاما.","vol":"17","page":463},{"text":"لا يستطيع العمل الذي ينويه، وسيأتي (أيضًا) (^١) في باب يكتب للمسافر ما كان يعمل في الإقامة.\nوفيه: اتخاذ الكاتب وتقييد العلم.\nوفيه: قرب الكاتب من مستمليه حَتَّي تمس ركبته ركبته لقوله: (وفخذه على فخذي).\n_________\n(^١) في (ص ١): إيضاحه.","vol":"17","page":464},{"text":"<span data-type='title' id=toc-2040>٣٢ - باب الصَّبْرِ عِنْدَ القِتَالِ</span>\n٢٨٣٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ أَبِي النَّضْرِ، أَنَّ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى كَتَبَ، فَقَرَأْتُهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا\". [انظر: ٢٨١٨ - مسلم: ١٧٤٢ - فتح: ٦/ ٤٥]\nذكر فيه حديثَ سَالِمٍ أَبِي النَّضْرِ، أَنَّ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى كَتَبَ، فَقَرَأْتُهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا\".\nهذا الحديث بعض من حديثه المذكور في باب الجنة تحت بارقة السيوف، ولا شك أن الصبر سبب لكل خير، وقد نص الله تعالى عليه في غير موضع من كتابه، فأمر بالصبر عند اللقاء رجاء بركته، ولئلا يأنس بالكسل والفشل اللذين هما آفة الحرمان دنيا وأخرى، والصبر على مطلوبات الدنيا والآخرة؛ ضمان لإدراكها.\nوقوله: (\"فاصبروا\") معناه الحض والندب؛ لأن الذي فرض الله على المسلمين عند اللقاء إنما هو عند المثلين فما كان أكثر فإنما هو ندب وحض.","vol":"17","page":465},{"text":"<span data-type='title' id=toc-2041>٣٣ - باب التَّحْرِيضِ عَلَى القِتَالِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿حَرِّضِ الْمُؤْمِنِينَ عَلى الْقِتَالِ﴾. [الأنفال: ٦٥].\n\n٢٨٣٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: خَرَجَ رَسُولُ اللهِ - ﷺ - إِلَى الخَنْدَقِ فَإِذَا المُهَاجِرُونَ وَالأَنْصَارُ يَحْفِرُونَ فِي غَدَاةٍ بَارِدَةٍ، فَلَمْ يَكُنْ لَهُمْ عَبِيدٌ يَعْمَلُونَ ذَلِكَ لَهُمْ، فَلَمَّا رَأَى مَا بِهِمْ مِنَ النَّصَبِ وَالْجُوعِ قَالَ:\n\"اللَّهُمَّ إِنَّ الْعَيْشَ عَيْشُ الآخِرَهْ … فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ\"\nفَقَالُوا مُجِيبِينَ لَهُ:\nنَحْنُ الذِينَ بَايَعُوا مُحَمَّدًا … عَلَى الجِهَادِ مَا بَقِينَا أَبَدًا\n[٢٨٣٥، ٢٩٦١، ٣٧٩٥، ٣٧٩٦. ٤١٠٠، ٦٤١٣، ٧٢٠١ - مسلم: ١٨٠٥ - فتح: ٦/ ٤٥]\nذكر فيه حديث أَنَسٍ: خَرَجَ رَسُولُ اللهِ - ﷺ - إِلَى الخَنْدَقِ فَإِذَا المُهَاجِرُونَ وَالأَنْصَارُ يَحْفِرُونَ فِي غَدَاةٍ بَارِدَةٍ، وَلَمْ يَكُنْ لَهُمْ عَبِيدٌ يَعْمَلُونَ ذَلِكَ لَهُمْ، فَلَمَّا رَأى مَا بِهِمْ مِنَ النَّصَبِ وَالْجُوعِ قَالَ:\n\"اللَّهُمَّ إِنَّ العَيْشَ عَيْشُ الآخِرَهْ … فَاغْفِرْ للِأنصَارِ وَالْمُهَاجِرَهْ\"\nفَقَالُوا مُجِيبِينَ لَهُ:\nنَحْنُ الذِينَ بَايَعُوا مُحَمَّدًا … عَلَى الجهَادِ مَا بَقِينَا أَبَدًا\nفيه أحكام وفوائد:\nأحدها: أن الحفر في سبيل الله والتحصين للديار وسد العورة، منها أجره كأجر القتال والنفقه فيه محسوبة في نفقات المجاهدين إلى سبعمائة ضعف.\nثانيها: استعمال الرجز والشعر إذا كانت فيه إقامة النفوس في الحرب وإثارة الأنفة والعزة فيها.","vol":"17","page":466},{"text":"قاله ابن بطال (^١).\nقَالَ ابن التين: وهذا البيت ليس بموزون على الشعر ولا الرجز، وقال الداودي في قوله: \"اللَّهُمَّ لا عيش إلا عيش الآخره\" إنما قَالَهُ ابن رواحة: لَاهُمَّ بلا ألف، ولا لام فأتى به بعض الرواة على المعنى، وهذا الذي ذكر موزونٌ: لَاهُمَّ إن العيش .. إلى آخره.\nثالثها: المجاوبة بالشعر على الشعر، قَالَ ابن بطال: وليس هو من قول رسول الله - ﷺ - هو من قول ابن رواحة، ولو كان من لفظه، لم يكن بذلك شاعرًا، ولا ممن ينبغي له الشعر، وإنما يسمى (به) (^٢) من قصد صناعته، وعلم السبب والوتد والشطر وجميع معانيه من الزحاف والخرم والقبض وما شاكل ذلك (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٧.\n(^٢) من (ص ١).\n(^٣) \"شرح ابن بطال\" ٥/ ٤٧.","vol":"17","page":467},{"text":"<span data-type='title' id=toc-2042>٣٤ - باب حَفْرِ الخَنْدَقِ</span>\n٢٨٣٥ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: جَعَلَ الْمُهَاجِرُونَ وَالأَنْصَارُ يَحْفِرُونَ الْخَنْدَقَ حَوْلَ الْمَدِينَةِ، وَيَنْقُلُونَ التُّرَابَ عَلَى مُتُونِهِمْ وَيَقُولُونَ:\nنَحْنُ الَّذِينَ بَايَعُوا مُحَمَّدًا … عَلَى الجِهَادِ مَا بَقِينَا أَبَدًا\nوَالنَّبِيُّ - ﷺ - يُجِيبُهُمْ وَيَقُولُ:\n\"اللَّهُمَّ إِنَّهُ لَا خَيْرَ إِلاَّ خَيْرُ الآخِرَهْ … فَبَارِكْ فِي الأَنْصَارِ وَالْمُهَاجِرَهْ\"\n[انظر: ٢٨٣٤ - مسلم: ١٨٠٥ - فتح ٦/ ٤٦]\n\n٢٨٣٦ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، سَمِعْتُ البَرَاءَ - ﵁ - كَانَ النَّبِيُّ - ﷺ - يَنْقُلُ وَيَقُولُ: \"لَوْلَا أَنْتَ مَا اهْتَدَيْنَا\". [٢٨٣٧، ٣٠٣٤، ٤١٠٤، ٤١٠٦، ٦٦٢٠، ٧٢٣٦ - مسلم: ١٨٠٣ - فتح: ٦/ ٤٦]\n\n٢٨٣٧ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ - ﵁ - قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمَ الأَحْزَابِ يَنْقُلُ التُّرَابَ - وَقَدْ وَارَى التُّرَابُ بَيَاضَ بَطْنِهِ -وَهُوَ يَقُولُ:\n\"لَوْلَا أَنْتَ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَأَنْزِلِ السَّكِينَةَ عَلَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nإِنَّ الأُلَى قَدْ بَغَوْا عَلَيْنَا … إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\"\n[انظر: ٢٨٣٦ - مسلم: ١٨٠٣ - فتح: ٦/ ٤٦]\nذكر فيه أحاديث:\nأحدها: حديث أَنَسٍ قَالَ: جَعَلَ المُهَاجِرُونَ وَالأَنْصارُ يَحْفِرُونَ الخَنْدَقَ حَوْلَ المَدِينَةِ، وَيَنْقُلُونَ التُّرَابَ عَلَى مُتُونِهِمْ وَيَقُولُونَ:\nنَحْنُ الذِينَ بَايَعُوا مُحَمَّدًا … عَلَى الإِسَلامِ مَا بَقِينَا أَبَدًا","vol":"17","page":468},{"text":"وَالنَّبِيُّ - صلي الله عليه وسلم - يُجِيبُهُمْ:\n\"اللَّهُمَّ لَا خَيْرَ إِلاَّ خَيْرُ الآخِرَهْ … فَبَارِكْ فِي الأَنْصَارِ وَالْمُهَاجِرَهْ\"\nثانيها: حديث البَرَاءِ قال: فَكَانَ النَّبِيُّ - ﷺ - يَنْقُلُ وَيَقُولُ: \"لَوْلَا أَنْتَ مَا اهْتَدَيْنَا\".\nثالثها: حديث البَرَاءِ أيضًا: رَأَيْتُ النبي - صلي الله عليه وسلم - يَوْمَ الأَحْزَابِ يَنْقُلُ التُّرَابَ -وَقَدْ وَارى التُّرَابُ بَيَاضَ بَطْنِهِ- وَهُوَ يَقُولُ:\n\"لَوْلَا أَنْتَ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَأَنْزلنْ سَكِينَةً عَلَيْنَا … وَثَبِّتِ الأقدَامَ إِنْ لَاقَيْنَا\nإِنَّ الأُلَى قَدْ بَغَوْا عَلَيْنَا … إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\"\nالشرح:\nحديث أنس يأتي في الخندق مطولًا، وأخرجه مسلم من طرق وكذا حديث البراء.\nوالمتون: جمع متن، وهو مكتنف (الصلب) (^١) من العصب واللحم، وقولهم: (نحن الذين بايعوا محمدًا على الإسلام) هو غير موزون وإنما هو على الجهاد.\nوقوله: (\"ولولا أنت ما اهتدينا\") كذا هو روي وهي: \"تالله لولا أنت ما اهتدينا\".\nوقوله: (\"إن الألى .. \") إلى آخره؛ ليس يتزن هكذا روي كما روي،\nوإنما هو: (أن الألى هم قدا بغوا علينا)؛ لأن وزنه مستفعل، مستفعل، فعول.\n_________\n(^١) في (ص ١): الصدر.","vol":"17","page":469},{"text":"قَالَ الداودي: وفي رواية: \"إن الأعادي بغوا علينا\" وهو لا يتزن إلا بزيادة هم أو قد، ذكره كله ابن التين.\nوفيه: كما قَالَ المهلب: امتهان الإمام نفسه في التحصين على المسلمين وما يتأسى به الناس ويقتدون به فيه شرف له وتحريض وتنشيط، وإثارة النية والعزم على العمل في الطاعة.","vol":"17","page":470},{"text":"<span data-type='title' id=toc-2043>٣٥ - باب مَنْ حَبَسَهُ العُذْرُ عَنِ الغَزْوِ</span>\n٢٨٣٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا حُمَيْدٌ، أَنَّ أَنَسًا حَدَّثَهُمْ قَالَ رَجَعْنَا مِنْ غَزْوَةِ تَبُوكَ مَعَ النَّبِيِّ - ﷺ -. [٢٨٣٩، ٤٤٢٣ - فتح: ٦/ ٤٦]\n\n٢٨٣٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ -هُوَ ابْنُ زَيْدٍ- عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ في غَزَاةٍ فَقَالَ: \"إِنَّ أَقْوَامًا بِالْمَدِينَةِ خَلْفَنَا، مَا سَلَكْنَا شِعْبًا وَلَا وَادِيًا إِلاَّ وَهُمْ مَعَنَا فِيهِ، حَبَسَهُمُ العُذْرُ\". [انظر: ٢٨٣٨ - فتح: ٦/ ٤٦]\nوَقَالَ مُوسَى: حَدَّثَنَا حَمَّادٌ، عَنْ حُمَيْدٍ، عَنْ مُوسَى بْنِ أَنَسٍ، عَنْ أَبِيهِ: قَالَ النَّبِيُّ - ﷺ -. قَالَ أَبُو عَبْدِ اللهِ: الأَوَّلُ أَصَحُّ.\nذكر فيه حديث زُهَيْرٍ، عن حُمَيْدٍ، عن أَنَسٍ: رَجَعْنَا مِنْ غَزْوَةِ تَبُوكَ مَعَ النَّبِيِّ - صلي الله عليه وسلم -.\nوفي رواية حَمَّادٍ -هُوَ ابن زَيْدٍ- عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ فِي غَزَاةٍ فَقَالَ: \"إِنَّ أَقْوَامًا بِالْمَدِينَةِ خَلْفَنَا، مَا سَلَكْنَا شِعْبًا وَلَا وَادِيًا إِلَّا وَهُمْ مَعَنَا فِيهِ، حَبَسَهُمُ العُذْرُ\".\nوَقَالَ مُوسَى: ثَنَا حَمَّادٌ، عَنْ حُمَيْدٍ، عَنْ مُوسَى بْنِ أَنَسٍ، عَنْ أَبِيهِ: قَالَ النَّبِيُّ - صلي الله عليه وسلم -. قَالَ أَبُو عَبْدِ اللهِ: وَالأَوَّلُ أَصَحُّ.\nهذا الحديث من أفراده؛ وانفرد به مسلم عن جابر وقال: \"حبسهم المرض\" وفي رواية: \"إلا شركوكم في الأجر\" (^١)، ولما ذكر الإسماعيلي حديث حميد عن أنس ساقه من حديث عفان: ثَنَا حماد بن سلمة، أنا حميد، عن موسى بن أنس، عن أبيه أنس فذكره، ثم قَالَ: وحماد عالم بحديث حميد، متقدم فيه على غيره. ووصله أيضًا أبو نعيم من حديث حجاج عن حماد به، وعند الإسماعيلي: \"وهم معكم بالنية\"\n_________\n(^١) مسلم (١٩١١) كتاب الإمارة، باب ثواب من حبسه عن الغزو مرض.","vol":"17","page":471},{"text":"ولأبي داود: \"ولا أنفقتم نفقة\" (^١).\nوهذا الحديث قال على أن من حبسه العذر من أعمال البر مع نيته فيها، أنه يكتب له أجر العامل بها كما قَالَ - ﷺ - فيمن غلبه النوم عن صلاة الليل أنه يكتب له أجر صلاته، وكان نومه صدقة عليه (^٢)، وقد سلف هذا المعنى قريبا.\n_________\n(^١) أبو داود (٢٥٠٨).\n(^٢) رواه أبو داود (١٣١٤)، من حديث عائشة.","vol":"17","page":472},{"text":"<span data-type='title' id=toc-2044>٣٦ - باب فَضْلِ الصَّوْمِ فِي سَبِيلِ اللهِ</span>\n٢٨٤٠ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي يَحْيَى بْنُ سَعِيدٍ وَسُهَيْلُ بْنُ أَبِي صَالِحٍ أَنَّهُمَا سَمِعَا النُّعْمَانَ بْنَ أَبِي عَيَّاشٍ، عَنْ أَبِي سَعِيدٍ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ صَامَ يَوْمًا فِي سَبِيلِ اللهِ بَعَّدَ الله وَجْهَهُ عَنِ النَّارِ سَبْعِينَ خَرِيفًا\". [مسلم: ١١٥٣ - فتح: ٦/ ٤٧]\nذكر فيه حديث أَبِي سَعِيدٍ الخدري: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ صَامَ يَوْمًا فِي سَبِيلِ اللهِ بَعَّدَ اللهُ وَجْهَهُ عَنِ النَّارِ سَبْعِينَ خَرِيفًا\".\nأي: مسيرة سبعين عامًا، وهو مبالغة في البعد عنها، والمعافاة منها، وكثيرًا ما يجيء السبعون عبارة عن التكثير، وفي النسائي من حديث عقبة \"مسيرة مائة عام\" (^١)، وهذا لمن لا يضعفه الصوم.\nو(الخريف): آخر فصول السنة، وهو الزمان الذي تخترف فيه الثمار أي: تجتني، وهذا الحديث يدل أن الصيام في سائر أعمال البر أفضل إلا أن يخشى ضعفًا عند اللقاء كما سلف -لأنه قد ثبت عن رسول الله - ﷺ - أنه قَالَ لأصحابه في بعض المغازي، حين قرب من الملاقاة بأيام يسيرة: \"تقووا لعدوكم\" (^٢) فأمرهم بالإفطار- ولأن نفسه ضعيفة، وقد جبل الله الأجساد على أنها لا قوام لها إلا بالغذاء، ولهذا (المعنى) (^٣) قَالَ - ﷺ - لعبد الله بن عمرو: \"أفضل الصوم صوم داود كان يصوم يومًا ويفطر يومًا ولا يفر إذا لاقى\" (^٤)، فلا يكره الصوم البتة إلا عند اللقاء\n_________\n(^١) النسائي ٤/ ١٧٤.\n(^٢) سبق تخريجه.\n(^٣) في (ص ١): الشيء.\n(^٤) سلف برقم (١٩٧٧) كتاب الصوم باب حق الأهل في الصوم.","vol":"17","page":473},{"text":"وخشية الضعف عند القتال؛ لأن الجهاد وقتل المشركين أعظم أجرًا من الصوم لمن فيه قوة.\nفائدة:\nروي مثل هذا الحديث من طريق أبي هريرة، أخرجه الترمذي بلفظ: \"أربعين\" وفي لفظ: \"سبعين\" ثم قَالَ: غريب من هذا الوجه (^١). ونقل في \"علله\" عن البخاري أنه قَالَ: لا أعلم رواه إلا ابن لهيعة عن أبي الأسود (^٢) وأبي أمامة، أخرجه الترمذي من حديث القاسم بن عبد الرحمن عنه: \"جعل الله بينه وبين النار كما بين السماء والأرض\" ثم قَالَ: غريب (^٣).\nولابن عساكر: \"بعده الله من النار مسيرة مائة سنة حُضر الفرس الجواد\" (^٤).\nوأنس أخرجه أيضًا الترمذي من حديث أبان عنه: \"من صام يومًا في سبيل الله تباعدت منه جهنم خمسمائة عام\" (^٥).\nوابن عمر أخرجه أيضًا من حديث مِنْدل بن علي، عن عبد الله بن مروان، عن بعجة، عن أبيه عنه: \"من صام يومًا في سبيل الله فهو بسبعمائة يوم\" (^٦).\n_________\n(^١) الترمذي (١٦٢٢).\n(^٢) \"علل الترمذي\" ٢/ ٦٩٩.\n(^٣) الترمذي (١٦٢٤).\n(^٤) \"تاريخ دمشق\" ٨/ ٢٦٣، بلفظ: \"مسيرة ألف عام للراكب المستعجل\" من حديث أبي الدرداء.\n(^٥) لم أجده عند الترمذي، وإنما رواه محمد بن تمام في \"نسخة أبي مسهر\" (٢٢)، من طريق زائدة، عن أبان، به.\n(^٦) تُقرأ في الأصل: (عن أمه)، وبعجة هو ابن عبد الله الجهني وأورده الحافظ ابن حجر في \"المطالب العالية\"، قال: وقال عبد بن حميد: حدثنا مالك بن إسماعيل، ثنا مندل، عن عبد الله بن مروان، عن بعجة، عن أبيه، عن ابن عمر - ﵄ - =","vol":"17","page":474},{"text":"وعقبة بن عامر؛ أخرجه النسائي (^١).\nوعمرو بن عنبسة؛ أخرجه الطبراني (^٢).\nوجابر؛ أخرجه ابن جميع (^٣).\nوسهل بن معاذ؛ أخرجه أبو يعلى (^٤).\nوعتبة بن عبد السلمي؛ أخرجه ابن أبي عاصم (^٥).\nفائدة أخرى:\n(سبيل الله) الأكثر في الشرع واللغة استعماله في الجهاد، وسببه هنا آجتماع العبادتين الجهاد والصوم، ويحتمل أن يريد به طاعته كيف كانت.\n_________\nقال: قال رسول الله - صلي الله عليه وسلم -: … فذكر حديثا فيه: \"ومن اغتسل يوم الجمعة فكأنما صام يوما في سبيل الله -﷿-، واليوم كسبعمائة\".\n(^١) النسائي ٤/ ١٧٤.\n(^٢) \"المعجم الأوسط\" ٣/ ٣٠٩ (٣٢٤٩).\n(^٣) ورواه الطبراني في \"الأوسط\" ٢/ ٣٤٣ (٢١٧٣).\n(^٤) \"مسند أبي يعلى\" ٣/ ٤٦٩ (١٤٨٦).\n(^٥) \"الجهاد\" ٢/ ٤٦٩ (١٧٢).","vol":"17","page":475},{"text":"<span data-type='title' id=toc-2045>٣٧ - باب فَضْلِ النَّفَقَةِ فِي سَبِيلِ اللهِ</span>\n٢٨٤١ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَاهُ خَزَنَةُ الجَنَّةِ، كُلُّ خَزَنَةِ بَابٍ: أَيْ فُلُ، هَلُمَّ\". قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللهِ، ذَاكَ الذِي لَا تَوَى عَلَيْهِ. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنِّي لأَرْجُو أَنْ تَكُونَ مِنْهُمْ\". [انظر: ١٨٩٧ - مسلم: ١٠٢٧ - فتح: ٦/ ٤٨]\n\n٢٨٤٢ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالٌ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَامَ عَلَى الْمِنْبَرِ فَقَالَ: \"إِنَّمَا أَخْشَى عَلَيْكُمْ مِنْ بَعْدِي مَا يُفْتَحُ عَلَيْكُمْ مِنْ بَرَكَاتِ الأَرْضِ\". ثُمَّ ذَكَرَ زَهْرَةَ الدُّنْيَا، فَبَدَأَ بِإِحْدَاهُمَا وَثَنَّى بِالأُخْرَى، فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، أَوَ يَأْتِي الخَيْرُ بِالشَّرِّ؟ فَسَكَتَ عَنْهُ النَّبِيُّ - ﷺ - قُلْنَا يُوحَى إِلَيْهِ. وَسَكَتَ النَّاسُ كَأَنَّ عَلَى رُءُوسِهِمِ الطَّيْرَ، ثُمَّ إِنَّهُ مَسَحَ عَنْ وَجْهِهِ الرُّحَضَاءَ، فَقَالَ: \" أَيْنَ السَّائِلُ آنِفًا أَوَخَيْرٌ هُوَ؟ -ثَلَاثًا- إِنَّ الخَيْرَ لَا يَأْتِي إِلاَّ بِالْخَيْرِ، وَإِنَّهُ كُلُّ مَا يُنْبِتُ الرَّبِيعُ مَا يَقْتُلُ حَبَطًا أَوْ يُلِمُّ كُلَّمَا أَكَلَتْ، حَتَّى إِذَا امْتَلأَتْ خَاصِرَتَاهَا اسْتَقْبَلَتِ الشَّمْسَ، فَثَلَطَتْ وَبَالَتْ ثُمَّ رَتَعَتْ، وَإِنَّ هَذَا المَالَ خَضِرَةٌ حُلْوَةٌ، وَنِعْمَ صَاحِبُ المُسْلِمِ لِمَنْ أَخَذَهُ بِحَقِّهِ، فَجَعَلَهُ فِي سَبِيلِ اللهِ وَالْيَتَامَى وَالْمَسَاكِينِ، وَمَنْ لَمْ يَأْخُذْهُ بِحَقِّهِ فَهْوَ كَالآكِلِ الذِي لَا يَشْبَعُ، وَيَكُونُ عَلَيْهِ شَهِيدًا يَوْمَ القِيَامَةِ\". [انظر: ٩٢١ - مسلم: ١٠٥٢ - فتح: ٦/ ٤٨]\nذكر فيه حديث أبي هُرَيْرَةَ قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَاهُ خَزَنَةُ الجَنَّةِ، كُلُّ خَزَنَةِ بَاب: أَيْ فُلُ، هَلُمَّ\". قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللهِ، ذَاكَ الذِي لَا تَوى عَلَيْهِ. فَقَالَ رسول الله - صلي الله عليه وسلم -: \"إِنِّي لأَرْجُو أَنْ تَكُونَ مِنْهُمْ\".\nوحديث أَبِي سَعِيدٍ الخُدْرِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - قامَ عَلَى المِنْبَرِ فَقَالَ: \"إِنَّمَا أَخْشَى عَلَيْكُمْ مِنْ بَعْدِي مَا يُفْتَحُ عَلَيْكُمْ مِنْ بَرَكَاتِ الأَرْضِ\". ثُمَّ ذَكَرَ","vol":"17","page":476},{"text":"زَهْرَةَ الدُّنْيَا .. الحديث إلى قوله: \"وَإِنَّ هذا المَالَ خَضِرَةٌ حُلْوَةٌ، وَنِعْمَ صَاحِبُ المُسْلِمِ لِمَنْ أَخَذَهُ بِحَقِّهِ، فَجَعَلَهُ فِي سَبِيلِ اللهِ وَالمَسَاكينِ وابْنِ السَّبِيلِ\".\nالشرح:\nالحديث الأول سلف في الصوم، والثاني سلف في الزكاة (^١).\nوقوله: (\"من أنفق زوجين\") أراد أن يشفع المنفق ما ينفقه من دينار أو درهم أو سلاح أو غير ذَلِكَ، قَالَ الداودي: يقع الزوج على الواحد والاثنين، وهو هنا على الواحد، واحتج بقوله تعالى: ﴿خَلَقَ الزَّوْجَيْنِ﴾ [النجم: ٤٥] واعترضه ابن التين فقال: ليس قوله ببين، وقد ذكره ابن قتيبة أيضًا فقال: (إن) (^٢) الزوج يقع على الواحد والاثنين.\nوقوله: (\"أَيْ فُل هلم\") أي: يا فلان، فرخم كقولك: يا حار إذا رخمت حارثًا، وكقول الشاعر في محمد: أمسك فلانًا عن فل، والعرب تقول في النداء: يا فلان، وأي فلان وأفلان.\nومعنى: (لا توى) لا ضياع، وقيل: لا هلاك، من قولك: توى المال يتوى تواء، قَالَ ابن فارس: والتوى يمد ويقصر وأكثرهم على أنه مقصور (^٣).\nومعنى الكلام أن هذا الرجل لا بأس عليه أن يترك بابًا ويدخل آخر.\nو(الرُّحَضَاء) -في حديث أبي سعيد-: العرقال في أدره عند نزول الوحي عليه، يقال: رحض الرجل إذا أصابه ذلك، فهو مرحوض ورحيض.\n_________\n(^١) سلف برقم (١٤٦٥) باب الصدقة على اليتامى.\n(^٢) من (ص ١)\n(^٣) \"مجمل اللغة\" ١/ ١٥١.","vol":"17","page":477},{"text":"وقوله: (كأن على رءوسهم الطير). قَالَ الداودي: يعني: أن كل واحد صار كمن على رأسه طائر يريد صيده فلا يتحرك لئلا يطير به.\nوقوله: (\"يقتل حبطا أو يلم\") كذا هو في الأصول، وذكره ابن التين بحذف \"حبطا\" ثم قَالَ: هذا محذوف منه. وروي تامًّا فذكره، والحبط: انتفاخ البطن من داء يصيب الآكل من أكله.\nوفيه: كما قَالَ المهلب: فضل الجهاد على سائر الأعمال، وأن للمجاهد أجر المصلي والصائم والمتصدق، وإن لم يفعل ذلك، ألا ترى أن باب الريان هو للصائمين خاصة، وقد قَالَ في هذا الحديث: \"يدعى من كل باب\" فاستحق ذَلِكَ بإنفاق قليل من مال الله في سبيله، ففيه أن الغني إذا أنفق في سبيل الله أفضل الأعمال، قَالَ: إلا أن طلب العلم ينبغي أن يكون أفضل من الجهاد وغيره؛ لأن الجهاد لا يكون إلا بعلم حدوده وما أحل الله منه وحرم، ألا ترى أن المجاهد متصرف بين أمر العالم ونهيه، ففضل عمله كله في ميزان العالم الآمر له بالمعروف، والناهي له عن المنكر، والهادي له إلى السبيل، فكما أن أجر المسلمين كلهم مدخور لرسول الله - ﷺ - من أجل تعلمه لهم وهدايته إياهم سبيل العلم، فكذلك يجب أن يكون أجر العالم فيه أجر من عمل بعلمه.\nوفيه: دليل على أن من دعي من أبواب الجنة كلها لم يكن ممن استحق عقوبة في نار -والله أعلم- لقول أبي بكر: (ذَلِكَ الذي لا توى عليه) أي: لا هلاك، فلم ينكره رسول الله - ﷺ -.\nوفيه: القول بالدليل في أحكام الدنيا والآخرة لاستدلال أبي بكر وبالدعاء له من كل باب أنه لا هلاك عليه، ولتصديق رسول الله - ﷺ -","vol":"17","page":478},{"text":"ذَلِكَ الاستدلال وتبشيره لأبي بكر أنه منهم من أجل أنه أنفق في سبيل الله كلها أزواجًا كثيرة من كل شيء، وروى ابن المنذر من حديث أبي عبيدة بن الجراح مرفوعًا: \"من أنفق في سبيل الله فسبعمائة ضعف\".\nومن حديث خريم بن فاتك مرفوعًا مثله (^١)، وقد جاء أن الذكر وأعمال البرقي سبيل الله أفضل من النفقة؛ فيه من حديث معاذ بن أنس الجهني أنه قَالَ: \"يضعف الذكر والعمل في سبيل الله على تضعيف الصدقة سبعمائة ضعف\" (^٢)، وعن ابن المسيب مثله.\n_________\n(^١) رواه الترمذي (١٦٢٥)، والنسائي ٦/ ٤٩، وأحمد ٤/ ٣٤٥.\n(^٢) رواه أبو داود (٢٤٩٨)، وأحمد ٣/ ٤٣٨.","vol":"17","page":479},{"text":"<span data-type='title' id=toc-2046>٣٨ - باب فَضْلِ مَنْ جَهَّزَ غَازِيًا أَوْ خَلَفَهُ بِخَيْرٍ</span>\n٢٨٤٣ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا الحُسَيْنُ قَالَ: حَدَّثَنِي يَحْيَى قَالَ حَدَّثَنِي أَبُو سَلَمَةَ قَالَ: حَدَّثَنِي بُسْرُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنِي زَيْدُ بْنُ خَالِدٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ جَهَّزَ غَازِيًا فِي سَبِيلِ اللهِ فَقَدْ غَزَا، وَمَنْ خَلَفَ غَازِيًا فِي سَبِيلِ اللهِ بِخَيْرٍ فَقَدْ غَزَا\". [مسلم: ١٨٩٥ - فتح: ٦/ ٤٩]\n\n٢٨٤٤ - حَدَّثَنَا مُوسَى، حَدَّثَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - لَمْ يَكُنْ يدخلُ بَيْتًا بِالْمَدِينَةِ غَيْرَ بَيْتِ أُمِّ سُلَيْمٍ، إِلاَّ عَلَى أَزْوَاجِهِ، فَقِيلَ لَهُ، فَقَالَ: \"إِنِّي أَرْحَمُهَا، قُتِلَ أَخُوهَا مَعِي\". [مسلم: ٢٤٥٥ - فتح: ٦/ ٥٠]\nذكر فيه حديث بُسْرِ بْنِ سَعِيدٍ -هو بالسين المهملة وبضم أوله- عَنْ زَيْدٍ بنِ خَالِدٍ أَنَّ النبي - صلي الله عليه وسلم - قَالَ: \"مَنْ جَهَّزَ غَازِيًا فِي سَبِيلِ اللهِ فَقَدْ غَزَا، وَمَنْ خَلَفَ غَازِيًا فِي سَبِيلِ اللهِ بِخَيْرٍ فَقَدْ غَزَا\".\nومن حديث أَنَسٍ أَنَّ النَّبِيَّ - صلي الله عليه وسلم - لَمْ يَكُنْ يدخلُ بَيْتًا بِالْمَدِينَةِ غَيْرَ بَيْتِ أُمِّ سُلَيْمٍ، إِلَّا عَلَى أَزْوَاجِهِ، فَقِيلَ لَهُ، فَقَالَ: \"إِنِّي أَرْحَمُهَا، قُتِلَ أَخُوهَا مَعِي\".\nالشرح:\nحديث بسر بن سعيد أخرجه مسلم والأربعة (^١).\nوفي أفراد مسلم من حديث أبي سعيد الخدري مرفوعًا: \"أيكم خلف الخارج في أهله وماله بخير كان له نصف أجر الخارج\" (^٢)، ومن حديث بريدة بن الحصيب مرفوعًا: \"حرمة نساء المجاهدين على القاعدين كحرمة أمهاتهم، وما من رجل من القاعدين يخلف رجلًا من\n_________\n(^١) مسلم (١٨٩٥)، أبو داود (٢٥٠٩)، والترمذي (١٦٢٨)، والنسائي ٦/ ٤٦.\n(^٢) مسلم (١٨٩٦/ ١٣٨) كتاب الإمارة، باب فضل إعانة المغازي.","vol":"17","page":480},{"text":"المجاهدين في أهله فيخونه (فيهم) (^١) إلا وقف له يوم القيامة، فيأخذ من عمله ما شاء، فما ظنكم؟ \" وفي لفظ له: \"خذ من حسناته ما شئت\" فالتفت إلينا رسول الله - ﷺ - فقال: \"فما ظنكم\" (^٢).\nولابن أبي عاصم في كتاب \"الجهاد\" من حديث عمر بن الخطاب مرفوعًا: \"من أظل رأس غاز أظله الله يوم القيامة، ومن جهز غازيًا حتى يستقل كان له مثل أجره حَتَّى يموت أو يرجع\" (^٣).\nومن حديث سهل بن حنيف مرفوعًا: \"من أعان مجاهدًا في غزوة أظله الله في ظله يوم لا ظل إلا ظله\" (^٤).\nومن حديث أبي هريرة مرفوعًا: \"من لم (يغزو) (^٥) أو يجهز غازيًا أو يخلف غازيًا في أهله بخير أصابه الله -﷿- بقارعة يوم القيامة\" (^٦).\nومن حديث أبي أمامة مثله سواء (^٧)، وللحاكم -وقال: صحيح الإسناد- من حديث أبي سعيد: \"من خلف الخارج في أهله وماله بخير كان له مثل نصف (أجر) (^٨) الخارج\" (^٩).\n_________\n(^١) من (ص ١).\n(^٢) مسلم (١٨٩٧).\n(^٣) \"الجهاد\" ١/ ٢٩٧ (٩٢).\n(^٤) السابق ١/ ٣٠٣ (٩٣).\n(^٥) كذا في الأصل، والجادة أن تكتب بلا واو؛ والمثبت له وجهان في اللغة صحيحان، إما على أنها على لغة لبعض العرب يجرون الفعل المعتل مُجْرى الصحيح، وإما أن تجرى على طريقة الإشباع، بأن تعرب بحذف حرف العلة، فتصير الزاي مضمومة، فتشبع حركتها فتنتج الواو حركة إشباع. وقد تكلمنا على هذِه الظاهرة مرارًا.\n(^٦) \"الجهاد\" ١/ ٣١٠ - ٣١١ (٩٨).\n(^٧) السابق ١/ ٣١٢ (٩٩).\n(^٨) من (ص ١).\n(^٩) \"المستدرك\" ٢/ ٨٢.","vol":"17","page":481},{"text":"وحديث أنس ذكره هنا لقوله: \"قُتل أخوها معي\" أي: في (سبيلي؛ لأنه) (^١) قتل ببئر معونة، ولم يشهدها رسول الله - ﷺ -: \"فأنا أرحمها\" وإنه نوع من خلافة المغازي بالخير، ولأنها كانت أختها أم حرام خالتُه من الرضاعة، وكانت أم حرام أختها تسكن قباء، كما قاله ابن أبي صفرة.\nوقال ابن التين: يريد أنه كان يكثر ذَلِكَ وإلا فقد دخل على أختها أم حرام، ولعلها كانت شقيقة للمقتول أو وجدت عليه أكثر من أم حرام.\nوحديث أنس هذا أخرجه مسلم في الفضائل.\nومعنى (\"غزا\") حصل له أجر المغازي، وهو من باب المجاز والاتساع وإن لم يفعله.\nوفيه من الفقه: أن كل من أعان مؤمنًا على عمل بر فللمعين عليه مثل أجر العامل كما فيمن فطر صائمًا أو قواه على صومه، فكل من أعان حاجًّا أو معتمرًا على حجته أو عمرته حَتَّى يأتي به على تمامه فله مثل أجره.\nوكذا من أعان قائمًا بحق من الحقوق بنفسه أو بماله حَتَّى يعليه على الباطل بمعونته فله مثل أجر القائم به ثم كذلك سائر أعمال البر، وإذا كان ذَلِكَ حكم المعونة على أعمال البر فمثله المعونة على المعاصي ومكروه الرب تعالى للمعين عليها من الوزر والإثم مثل ما لعاملها، ولذلك نهى - ﷺ - عن بيع السيوف في الفتنة (^٢)، ولعن عاصر الخمر ومعتصرها وحاملها والمحمولة إليه (^٣)، وكذلك سائر أعمال الفجور.\n_________\n(^١) في الأصل: (سبيل الله). والمثبت من (ص ١).\n(^٢) رواه الطبراني ١٨/ ١٣٦ - ١٣٧ (٢٨٦)، من حديث عمران بن حصين، وانظر \"الإرواء\" (١٢٩٦).\n(^٣) رواه أبو داود (٣٦٤٧).","vol":"17","page":482},{"text":"وذهب بعض الأئمة -فيما حكاه القرطبي- إلى أن المثل المذكور في هذا الحديث وشبهه إنما هو بغير تضعيف؛ لأنه يجتمع في تلك الأشياء أفعال أخر وأعمال من البر كثيرة لا يفعلها الدال الذي ليس عنده إلا مجرد النية الحسنة، وقد قَالَ - صلي الله عليه وسلم -: \"أيكم يخلف الخارج في أهله وماله بخير فله مثل نصف أجر الخارج\" وقال: \"لينبعث من كل رجلين أحدهما والآخر بينهما\" ولا حجة فيه لأن المطلوب أن الناوي للخير المعوق عنه هل له مثل أجر الفاعل من غير تضعيف، والحديث إنما اقتضى المشاركة والمشاطرة في المضاعف فانفصلا، وأيضًا أن القائم على مال المغازي وأهله نائب عن المغازي في عمل لا يتأتى للغازي غزوة إلا بأن يكفى ذَلِكَ العمل، فصار كأنه مباشر معه الغزو، فكذلك كان له مثل أجر المغازي كاملًا مضاعفًا بحيث إذا أضيف ونسب إلى أجر المغازي كأنه نصفٌ له.\nوبهذا يجتمع معنى قوله: \"من خلف غازيًا في أهله بخير فقد غزا\"\nويبين معنى قوله في اللفظ الأول: \"فله مثل نصف أجر المغازي\"، ويبقى للغازي النصف، فإن المغازي لم يطرأ عليه ما يوجب تنقيصًا لثوابه وإنما هذا كما قَالَ: \"من فطر صائمًا فله مثل أجره لا ينقصه من أجره شيئًا\" (^١)، وعلى هذا فقد صارت كلمة: \"نصف\" مقحمة هنا بين \"مثل\" و\"أجر\"، وكأنها زيادة ممن تسامح في إيراد اللفظ بدليل قوله: \"والأجر بينهما\" ويشهد له ما ذكرنا، وأما من تحقق عجزه وصدق نيته فلا ينبغي أن يختلف أن أجره مضاعف كأجر العامل المباشر لما تقدم، ولما سبق فيمن نام عن حزبه (^٢).\n_________\n(^١) رواه الترمذي (٨٠٧)، وابن ماجه (١٧٤٦)، من حديث زيد بن خالد الجهني، وقال الترمذي: حسن صحيح.\n(^٢) \"المفهم\" ٣/ ٧٢٩ - ٧٣٠.","vol":"17","page":483},{"text":"<span data-type='title' id=toc-2047>٣٩ - باب التَّحَنُّطِ عِنْدَ القِتَالِ</span>\n٢٨٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ مُوسَى بْنِ أَنَسٍ -قَالَ وَذَكَرَ يَوْمَ اليَمَامَةِ- قَالَ: أَتَى أَنَسٌ ثَابِتَ بْنَ قَيْسٍ وَقَدْ حَسَرَ عَنْ فَخِذَيْهِ وَهْوَ يَتَحَنَّطُ فَقَالَ: يَا عَمِّ مَا يَحْبِسُكَ أَنْ لَا تَجِيءَ؟ قَالَ: الآنَ يَا ابْنَ أَخِي. وَجَعَلَ يَتَحَنَّطُ -يَعْنِي: مِنَ الحَنُوطِ- ثُمَّ جَاءَ فَجَلَسَ، فَذَكَرَ فِي الحَدِيثِ انْكِشَافًا مِنَ النَّاسِ، فَقَالَ هَكَذَا عَنْ وُجُوهِنَا حَتَّى نُضَارِبَ الْقَوْمَ، مَا هَكَذَا كُنَّا نَفْعَلُ مَعَ رَسُولِ اللهِ - ﷺ -، بِئْسَ مَا عَوَّدْتُمْ أَقْرَانَكُمْ.\nرَوَاهُ حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ. [فتح: ٦/ ٥١]\nذكر فيه حديث مُوسَى بْنِ أَنَسٍ -قَالَ وَذَكَرَ يَوْمَ اليَمَامَةِ- قَالَ: أَتَى أَنَسٌ ثَابِتَ بْنَ قَيْسٍ وَقَدْ حَسَرَ عَنْ فَخِذَيْهِ وَهْوَ يَتَحَنَّطُ فَقَالَ: يَا عَمِّ، مَا يَحْبِسُكَ أَلَّا تَجِيءَ؟ قَالَ: الآنَ يَا ابن أَخِي. وَجَعَلَ يَتَحَنَّطُ -يَعْنِي: مِنَ الحَنُوطِ- ثُمَّ جَاءَ فَجَلَسَ، فَذَكَرَ فِي الحَدِيثِ انْكِشَافًا مِنَ النَّاسِ، فَقَالَ: هَكَذَا عَنْ وُجُوهِنَا حَتَّى نُضَارِبَ القَوْمَ، مَا هَكَذَا كُنَّا نَفْعَلُ مَعَ رَسُولِ اللهِ - صلي الله عليه وسلم -، بِئْسَ مَا عَوَّدْتُمْ أَقْرَانَكُمْ.\nرَوَاهُ حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ.\nهذا الحديث من أفراده، وهذا التعليق ادعى الحميدي في \"جمعه\" أن البرقاني وصله عن العباس بن حمدان بالإسناد، عن قبيصة بن عقبة، عن حماد بن سلمة، عن ثابت، عن أنس بلفظ: انكشفنا يوم اليمامة فجاء ثابت بن قيس بن شماس، فقال: بئس ما عودتم أقرانكم منذ اليوم وإني أبرأ إليكم مما جاء به هؤلاء القوم وأعوذ بك مما صنع هؤلاء، وخلوا بيني وبين أقراننا ساعة، وقد كان تكفن وتحنط فقاتل حَتَّى قتل، قَالَ: وقتل يومئذ سبعون من الأنصار، فكان أنس يقول: يا رب سبعين من","vol":"17","page":484},{"text":"الأنصار يوم أحد وسبعين يوم مؤتة وسبعين يوم بئر معونة وسبعين يوم اليمامة (^١).\nورواه ابن سعد، عن سليمان بن حرب وعفان، عن ابن سلمة، ورواه الطبراني، عن علي بن عبد العزيز وأبي مسلم الكشي قَالَ: ثنا حجاج بن منهال (ح)، وحَدَّثنَا محمد بن العباس المؤدب، ثَنَا عفان، ثنا حماد بن سلمة، عن ثابت، عن أنس أن ثابت بن قيس بن شماس جاء يوم اليمامة وقد تحنط ونشر أكفانه وقال: اللَّهُمَّ إني أبرأُ إليك مما جاء به هؤلاء، وأعتذر مما صنع هؤلاء فقتل، وكانت له درع فسرقت فرآه رجل فيما يرى النائم فقال: إن درعي في قدر تحت كانون في مكان كذا وكذا وأوصاه بوصايا، فطلبوا الدرع فوجدوها وأنفذوا الوصايا (^٢).\nوقال الحميدي: كذا فيما عندنا من كتاب البخاري أن موسى بن أنس قَالَ: أتى أنس ثابتا، لم يقل عن أنس، وهو عند البرقاني من حديث موسى بن أنس، عن أبيه قَالَ: أتيت ثابتًا (^٣).\nوعند ابن سعد: أخْبرنَا إسماعيل بن إبراهيم الأسدي، عن أيوب، عن ثمامة بن عبد الله، عن أنس قَالَ: أتيت على ثابت يوم اليمامة الحديث. وحَدَّثَنَا محمد بن عبد الله الأنصاري، ثنا ابن عون، ثَنَا موسى، عن أنس.\nوعند (الترمذي) (^٤) قَالَ أنس: لما انكشف الناس يوم اليمامة، قلتُ\n_________\n(^١) \"الجمع بين الصحيحين\" ٣/ ٤٧٢.\n(^٢) \"المعجم الكبير\" ٢/ ٦٥ (١٣٠٧).\n(^٣) \"الجمع بين الصحيحين\" ٣/ ٤٧١ - ٤٧٢.\n(^٤) كذا بالأصل.","vol":"17","page":485},{"text":"لثابت فذكر الحديث، وكان عليه درع نفيسة فمر به رجل من المسلمين فأخذها، وفيه: لما رؤي في المنام ودل على الدرع قالا: لا تقل هذا منام، فإذا جئت أبا بكر فأعلمه أن على من الدين كذا، وفلان من رقيقي عتيق، وفلان، فأنفذ أبو بكر وصيته، ولا نعلم أحدًا أجيزت وصيته بعد موته سواه.\nوفي كتاب \"الردة\" للواقدي بإسناده عن بلال أنه رأى سالمًا مولى أبي حذيفة وهو قافل إلى المدينة من غزوة اليمامة: إن درعي مع الرفقة الذين معهم الفرس الأبلق تحت قدرهم فإذا أصبحت فخذها من هناك وأدها إلى أهلي، وإن عليَّ شيئًا من دين فمرهم يقضونه، فأخبرت أبا بكر بذلك فقال: نصدق قولك ونقضي عنه دينه الذي ذكرته. وذكر أن الذي رأى ثابتًا أيضًا بلال، وأن الذي أخذ الدرع رجل من ضاحية نجد، وكانت نفيسة ورثها من آبائه، وفيه: إن عَبْدَيَّ سعدًا وسالمًا حران.\nإذا تقرر ذَلِكَ؛ فالحديث دال على الأخذ بالشدة في استهلاك النفس وغيرها في ذات الله، وترك الأخذ بالرخصة لمن قدر عليها؛ لأنه لا يخلو أن تكون الطائفة من المسلمين التي غزَت اليمامة أكثر منهم أو أقل فإن كانوا أكثر فلا يتعين الفرض على أحد بعينه أن يستهلك نفسه فيه، وإن كانوا أقل وهو المعروف في الأغلب أنه لا يغزو جيش أحدًا في عقر داره إلا وهم أقل من أهل الدار، فإذا كان هذا فالفرار مباح، وإن تعذر معرفة الأكثر من الفريقين، فإن الفار لا يكون عاصيًا إلا باليقين أن عدوهم\nمثلان فأقل، وما دام الشك فالفرار مباح للمسلمين ذكره المهلب، والذي نقله الإخباريون أن أهل اليمامة كانوا أضعاف المسلمين.\nوفيه: أن التطيب للموت سنة من أجل مباشرة الملائكة للميت.","vol":"17","page":486},{"text":"وفيه: اليقين بصحة ما هو عليه من الدين، وصحة النيَّة بالاغتباط في استهلاك نفسه في طاعة الله تعالى.\nوفيه: التداعي للقتال؛ لأن أنسًا قَالَ لعمه: (ما يحبسك ألا تجيء).\nومعنى قوله: (بئس ما عودتم أقرانكم) يعني: العدو في تركهم اتباعكم وقتلكم حَتَّى اتخذتم الفرار عادة للنجاة وطلب الراحة من مجالدة الأقران.\nومعنى (حسر عن فخذيه): كشف.","vol":"17","page":487},{"text":"<span data-type='title' id=toc-2048>٤٠ - باب فَضْلِ الطَّلِيعَةِ</span>\n٢٨٤٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - قَالَ قَالَ النَّبِيُّ - ﷺ -: \"مَنْ يَأْتِينِي بِخَبَرِ الْقَوْمِ يَوْمَ الأَحْزَابِ؟ \". قَالَ الزُّبَيْرُ: أَنَا. ثُمَّ قَالَ: \"مَنْ يَأْتِينِي بِخَبَرِ القَوْمِ؟ \". قَالَ الزُّبَيْرُ: أَنَا. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَحَوَارِيَّ الزُّبَيْرُ\". [٢٨٤٧، ٢٩٩٧، ٣٧١٩، ٤١١٣، ٧٢٦١ - مسلم: ٢٤١٥ - فتح: ٦/ ٥٢]\nذكر فيه حديث مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - صلي الله عليه وسلم -: \"مَنْ يَأْتِينِي بِخَبَرِ القَوْمِ يَوْمَ الأَحْزَاب؟ \". قَالَ الزُّبَيْرُ: أَنَا. ثُمَّ قَالَ: \"مَنْ يَأْتِينِي بِخَبَرِ القَوْمِ؟ \". قَالَ الزُّبَيْرُ: أنَا. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَحَوَارِيَّ الزُّبَيْرُ\".","vol":"17","page":488},{"text":"<span data-type='title' id=toc-2049>٤١ - باب هَلْ يُبْعَثُ الطَّلِيعَةُ وَحْدَهُ</span>\n٢٨٤٧ - حَدَّثَنَا صَدَقَةُ أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا ابْنُ المُنْكَدِرِ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: نَدَبَ النَّبِيُّ - ﷺ - النَّاسَ -قَالَ صَدَقَةُ: أَظُنُّهُ- يَوْمَ الخَنْدَقِ فَانْتَدَبَ الزُّبَيْرُ، ثُمَّ نَدَبَ فَانْتَدَبَ الزُّبَيْرُ، ثُمَّ نَدَبَ النَّاسَ فَانْتَدَبَ الزُّبَيْرُ، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَإِنَّ حَوَارِيَّ الزُّبَيْرُ بْنُ الْعَوَّامِ\". [انظر: ٢٨٤٦ - مسلم: ٢٤١٥ - فتح: ٦/ ٥٣]\nذكر فيه حديث محمد بنِ المُنْكَدِرِ أيضًا، عن جَابِرٍ المذكور: نَدَبَ النَّبِيُّ - ﷺ - النَّاسَ -قَالَ صَدَقَةُ: أَظُنُّهُ يَوْمَ الخَنْدَقِ- فَانْتَدَبَ الزُّبَيْرُ، فَقَالَ - ﷺ -: \"إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَإِنَّ حَوَارِيَّ الزُّبَيْرُ بْنُ العَوَّامِ\".\nالشرح:\nحديث جابر هذا يأتي في الخندق أيضًا (^١)، وفي النسائي: قَالَ وهب بن كيسان: أشهد لسمعت جابرًا يقول: لما اشتد الأمر يوم بني قريظة، قال رسول الله - ﷺ -: \"من يأتينا بخبر القوم\" فلم يذهب أحد فذهب الزبير، فجاء بخبرهم ثم اشتد الأمر، أيضًا قال: \"من يأتينا بخبرهم\" فلم يذهب أحد، فذهب الزبير ثم اشتد الأمر أيضًا فقال: \"إن لكل نبي حواري وإن حواري الزبير\" (^٢)، ورواه ابن أبي عاصم من حديث وهب هذا، وفيه أن ذَلِكَ يوم الخندق. وفي الترمذي: الحواري: الناصر (^٣). وقال عبد الرزاق عن معمر: قَالَ قتادة: الحواري: الوزير (^٤).\n_________\n(^١) سيأتي برقم (٤١١٣) كتاب المغازي.\n(^٢) السنن الكبرى\" ٥/ ٢٦٤ (٨٨٤٣).\n(^٣) الترمذي (٣٧٤٤).\n(^٤) تفسير عبد الرزاق\" ١/ ١٩٣ (٧٦٣).","vol":"17","page":489},{"text":"وله من طريقٍ ثانٍ من حديث على مرفوعًا: \"إن لكل نبي حواري وإن حواري الزبير\" أخرجه ابن أبي شيبة عن حسين بن علي، عن زائدة، عن عاصم، عن زر، عنه، (به) (^١).\nثم اعلم أنه وقع هنا ما ذكرنا، والمشهور كما قاله شيخنا فتح الدين اليعمري أن الذي توجه ليأتي بخبر القوم حذيفة بن اليمان، كما روينا عنه من طريق ابن إسحاق وغيره قَالَ -يعني رسول الله - ﷺ -: \"من رجل يقوم فينظر لنا ما فعل القوم ثم يرجع\" يشترط له رسول الله - ﷺ - الرجعة: \"أسأل الله أن يكون رفيقي في الجنة\" فما قام رجل من القوم من شدة الخوف والجزع والبرد، فلما لم يقم أحد دعاني فلم يكن (لي) (^٢) بد من القيام حين دعاني فقال: \"يا حذيفة اذهب فأدخل في القوم\" وذكر الحديث (^٣).\nوذكر ابن عقبة وغيره خروج حذيفة إلى المشركين ومشقة ذَلِكَ عليه إلى أن قَالَ له - ﷺ -: \"قم فحفظك الله من أمامك ومن خلفك، وعن يمينك وعن شمالك حَتَّى ترجع إلينا\" فقام حذيفة مستبشرًا بدعاء رسول الله - ﷺ - كأنه احتمل احتمالًا فما شق عليه شيء مما كان فيه. وعند ابن عائذ: فقبض حذيفة على يد رجل عن يمينه فقال: من أنت؟ وعلى يد آخر عن يساره فقال: من أنت؟ فعل ذَلِكَ خشية أن يفطن له فبدرهم بالمسألة، وقد روينا في خبر ابن مسعود غير ما ذكرناه.\nإذا تقرر ذَلِكَ فالكلام عليه من وجوه:\n_________\n(^١) من (ص ١)، انظر: \"المصنف\" ٦/ ٣٨٠ (٣٢١٥٩).\n(^٢) من (ص ١).\n(^٣) \"سيرة ابن هشام\" ٣/ ٢٥٠ - ٢٥١.","vol":"17","page":490},{"text":"أحدها: ما ترجم له وهو فضل الطليعة وبعثها وحدها، وأن الطليعة تستحق اسم النصرة؛ لأنه - ﷺ - سماه حواري.\nوالطليعة: من يبعث ليطلع على العدو.\nوالحواري: الناصر أو الوزير كما سلف، وهو بمعناه، وهو اسم لكل من نصر نبيًّا، وبه سمي أصحاب عيسى بذلك فإنه لما قَالَ لقومه: ﴿مَنْ أَنْصَارِي إِلَى اللهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللهِ﴾ [آل عمران: ٥٢] فلم يجب غيرهم فكذلك لما قال - ﷺ -: \"من يأتيني بخبر القوم؟ \" مرتين أو ثلاثًا فلم يجبه غير الزبير، فشبهه بالحواريين أنصار عيسى، وسماه باسمهم، وإذا اتضح أنه ناصر فأجره أجر المقاتل المدافع.\nومن ثم قَال مالك: إن طليعة اللصوص تقتل معها وإن لم تقتل ولم تسلب، ولذلك قَال عمر: لو تمالأ عليه أهل صنعاء لقتلتهم به. (^١)\nوقيل: الحواري: الخالص من الأصحاب وقيل: سمي أصحاب عيسى بذلك لشدة بياض ثيابهم. وقيل: كانوا قصارين، وكلُّ ما بيَّضْتَهُ فقد حَوَّرْتَه، قَال أبو بكر: ومعنى \"حواري الزبير\" أنه مختص من بين أصحابي ومفضل؛ وسمي خبز الحواري لأنه أشرف الخبز، أو لبياضه.\nقَالَ الداودي: ولا أعلم رجلًا جمع له النبي - ﷺ - أبويه إلا الزبير وسعد بن أبي وقاص كان يقول له: \"ارم فداك أبي وأمي\" (^٢)، وإنما كان يقول لغيرهما: \"ارم فداك أبي\" أو \"فدتك أمي\" وهي كلمة تقال للتبجيل ليس على الدعاء ولا على الخبر.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٥٤.\n(^٢) قوله - صلي الله عليه وسلم - لسعد سيأتي برقم (٢٩٠٥) باب المجن، من حديث علي، وقوله - ﷺ - للزبير سيأتي برقم (٣٧٢٠) كتاب فضائل الصحابة من حديث الزبير.","vol":"17","page":491},{"text":"وكان الزبير من أول من أسلم، وكان ممن استجاب لله من بعد ما أصابهم القرح، مات يوم الجمل؛ قتل وهو منصرف، وهو ابن أربع وستين سنة، قتله ابن جرموز من بني تميم، وقال له علي: سمعت النبي - ﷺ - يقول: \"بشر قاتل ابن صفية بالنار\" (^١)، كنيته: أبو عبد الله، وهو يلتقي في النسب الشريف في قُصَي، وليس أحد من العشرة بعد عثمان وعلى أقرب نسبًا منه.\nثانيها: فيه شجاعة الزبيروتقدمه وفضله، واختلف في ضبطه كما قَالَ القاضي، فضبطه جماعة من المحققين بفتح الياء من (حواري) (^٢) كمصرخي، وضبطه أكثرهم بكسرها.\nومعنى: (انتدب): أجاب، ففيه الأدب من الإمام في الندب إلى القتال والمخاوف؛ لأنه كان له أن يقول لرجل بعينه: قم فأتني بخبر القوم. فيلزم الرجل ذَلِكَ لقوله تعالى: ﴿اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ﴾ الآية [الأنفال: ٢٤].\nثالثها: زعم بعض المعتزلة أن هذا الحديث يعارضه حديث \"الراكب شيطان\" (^٣) ونهيه أن يسافر الرجل وحده (^٤)، وليس كما زعم فلا تعارض؛ كما نبه عليه المهلب؛ لأن النهي إنما جاء في المسافر وحده؛ لأنه لا يأنس بصاحب ولا يقطع طريقه بمحدث يهون عليه مؤنة السفر،\n_________\n(^١) رواه أحمد ١/ ٨٩، والحاكم ٣/ ٣٦٧ موقوفًا على علي - ﵁ -.\n(^٢) في (ص ١): الثاني.\n(^٣) رواه أبو داود (٢٦٠٧)، والترمذي (١٦٧٤)، من حديث عبد الله بن عمرو بن العاص، وحسنه الترمذي.\n(^٤) رواه أحمد ٢/ ٩١ من حديث ابن عمر.","vol":"17","page":492},{"text":"كالشيطان الذي لا يأنس بأحد ويطلب الوحيد ليغويه بتذكار قتلة و(تزيين) (^١) شهوة، حضًّا منه - صلي الله عليه وسلم - على الصحبة والمرافقة؛ لقطع المسافة وطي بعيد الأرض بطيب الحكاية وحسن المعاونة على المؤنة، وقصة الزبير بضد هذا بعثه طليعة متجسسًا على قريش ما يريدونه من حرب رسول الله - صلي الله عليه وسلم -، فلو أمكن أن يتعرف ذَلِكَ منهم بغير طليعة لكان أسلم وأخف، ولكن أراد أن يسن لنا جواز الغرر في ذَلِكَ لمن احتسب نفسه وسخى بها في نفع المسلمين وحماية الدين، ومن خرج في مثل هذا الخطير من أمر الله لم يعط الشيطان أذنه فيصغي إلى خُدَعِه، بل عليه من الله حافظ ومؤنس، وهذا.\nألا ترى تثبيت الله تعالى له حين نادى أبو سفيان في المشركين ليعرف كل إنسان منهم جليسه (قال الزبير لمن قرب: [من] (^٢) أنت؟ فسبق بحضور ذهنه إلى) (^٣) ما لو سبقه إليه جليسه لكان سبب فضيحته، كذا قَالَ: إنه الزبير، وإنما هو حذيفة حين سار إلى قريش في الأحزاب متحسسًا -كما ذكره ابن سعد وغيره كما سلف- ولو أرسل معه غيره لكان أقرب إلى أن يُعْثَرَ عليهما، فالوحدة في هذا هي الحكمة البالغة، وفي المسافر هي العورة البينة، ولكل وجه من الحكمة غير وجه الآخر لتباين القصص واختلاف المعاني. وحمله الطبري على من لا يهوله هول، ألا ترى أن عمر لما بلغه أن سعدًا بني قصرًا أرسل شخصًا وحده ليهدمه (^٤).- وذكر ابن أبي عاصم أنه\n_________\n(^١) في (ص ١): تدبير.\n(^٢) زيادة يتقضيها السياق.\n(^٣) من (ص ١).\n(^٤) رواه ابن المبارك في \"الزهد\" ص ١٧٩ (٥١٣).","vol":"17","page":493},{"text":"- ﷺ - أرسل عبد الله بن أنيس سرية وحده (^١)، وبعث عمر وابن أمية وحده عينا، ولابن سعد: أرسل سالم بن عمير سرية وحده (^٢)، فإن لم يكن الرجل كذلك فممنوع من السفر وحده خشية على عقله أو يموت فلا يُدري خبره أحد ولا يَشْهده أحد، كما قَالَ عمر: أرأيتم إذا سار وحده ومات من أسأل عنه؟\nويحتمل أن يكون النهي نهي تأديب وإرشاد إلى ما هو الأولى.\nوحديث \"الواحد شيطان، والاثنان شيطانان، والثلاثة رَكْبٌ\" أخرجه الترمذي وحسنه (^٣)، وعزاه ابن التين إلى رواية الشيخ أبي محمد في \"جامع مختصره\"، قَالَ: وذكره مالك في \"موطئه\" (^٤) عن عمرو بن شعيب عن أبيه عن جده (^٥) قَالَ: وقيل: أخبار عمرو عن أبيه عن جده واهية لم يسمع بعضهم من بعض.\nقلتُ: معاذ الله من ذلك.\nوسفر الواحد مباح لتوجيه النبي - صلي الله عليه وسلم - العيون والطوالع وِحْدَانًا، قَالَ: وقال النبي - صلي الله عليه وسلم -: \"إن الشيطان يهم بالواحد والاثنين، وإذا كانوا ثلاثة لم يهم بهم\" (^٦)، ثم نقل عن الشيخ: أبي محمد أنه يريد في السفر الذي تقصر فيه الصلاة.\nوقد ترجم البخاري فيما سيأتي باب: السير وحده، وذكر فيه حديث\n_________\n(^١) \"الآحاد والمثاني\" ٤/ ٧٨ (٢٠٣٢).\n(^٢) \"طبقات ابن سعد\" ٢/ ٢٨.\n(^٣) الترمذي (١٦٧٤).\n(^٤) يشبه رسمها بالأصل: موطاَته.\n(^٥) \"الموطأ\" ص ٦٠٥ (٣٥).\n(^٦) السابق (٣٦).","vol":"17","page":494},{"text":"ابن عمر: \"لو يعلم الناس ما في الوحدة ما أعلم ما سار راكب بليل وحده\" (^١)، واعترض الإسماعيلي في دخوله فيه فقال: لا أعلم هذا الحديث كيف يدخل في هذا الباب وهو عجيب، فدخوله ظاهر، وفي \"مستدرك الحاكم\" من حديث ابن عباس: خرج (رجلان) (^٢) من خيبر فتبعه رجلان ورجل يتلوهما يقول: ارجعا حَتَّى أدركهما فردهما ثم قال: إن هذين شيطانان فأقرأ على رسول الله السلامَ، وأعلمَهُ أنَّ في جمع صدقاتنا لو كانت تصلح له لبعثناها إليه. فلما قدم على رسول الله - ﷺ - وحدثه نهى عند ذَلِكَ عن الوحدة، ثم قَالَ: صحيح على شرط البخاري (^٣).\nقلتُ: فيجوز أن يكون النهي بعد فتح خيبر.\nوعنده أيضًا من حديث عمرو بن شعيب، عن أبيه، عن جده السالف، وقال لرجل قدم من سفر وقال له: \"ما صحبت؟ \" فقال: ما صحبت أحدا .. ذكره ثم قَالَ: صحيح الإسناد (^٤).\nفائدة أجنبية لغوية: في حقيقة السرية والغزو وغيرهما ذكرها المسعودي في كتاب \"التنبيه والإشراف\": فالسرايا: ما بين الثلاث إلى الخمسمائة، والسرية التي تخرج ليلًا، وبالنهار ساربة ومنه: ﴿وَسَارِبٌ بِالنَّهَارِ﴾ [الرعد: ١٠].\nوما زاد على الخمسمائة فهي المناسر.\nوما بلغ ثمانمائة فهو الجيش القليل.\nوما زاد على الأربعة آلاف فهو الجحفل.\n_________\n(^١) سيأتي برقم (٢٩٩٨).\n(^٢) فوقها في الأصل: كذا.\n(^٣) \"المستدرك\" ٢/ ١٠٢.\n(^٤) السابق نفسه.","vol":"17","page":495},{"text":"وما بلغ اثني عشر ألفا فهو الجيش الجرار.\nوإذا افترقت السرايا والسوارب بعد خروجها فما كان دون الأربعين فهي الجرائد، وما كان من الأربعين إلى دون الثلاثمائة فهي المقانب، وما كان من الثلاثمائة إلى دون الخمسمائة فهي الجمرات.\nوكانوا يسمون الأربعين إذا توجهوا العصبة ورأى قوم أن المقنب مثل المنسر، وأن كل واحدة منهما ما بين الثلاثين رجلًا إلى الأربعين وذكروا له شاهدًا.\nوالكتيبة: ما جمع ولم ينتشر.\nوالحصيرة: يغزى بهم دون العشرة فمن دونهم.\nوالهبطة: جماعة يغزى بهم وليسوا بجيش.\nوالأرعن: الجيش الكبير الذي مثل الجبل.\nوالخميس: الجيش العظيم.\nوالجرار: الذي لا يسير إلا زحفًا.\nوالبحر: أكبر ما يكون من الجيش إذا عظم وثقل.","vol":"17","page":496},{"text":"<span data-type='title' id=toc-2050>٤٢ - باب سَفَرِ الاثْنَيْنِ</span>\n٢٨٤٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَنْ خَالِدٍ الحَذَّاءِ، عَنْ أَبِي قِلَابَةَ، عَنْ مَالِكِ بْنِ الحُوَيْرِثِ قَالَ: انْصَرَفْتُ مِنْ عِنْدِ النَّبِيِّ - ﷺ -، فَقَالَ لَنَا أَنَا وَصَاحِبٌ لِي \"أَذِّنَا وَأَقِيمَا، وَلْيَؤُمَّكُمَا أَكْبَرُكُمَا\". [انظر: ٦٢٨ - مسلم: ٦٧٤ - فتح: ٦/ ٥٣]\nذكر فيه حديث مَالِكٍ بنِ الحُوَيْرِثِ قَالَ: انْصَرَفْتُ مِنْ عِنْدِ النَّبِيِّ - ﷺ -، فَقَالَ لَنَا أَنَا وَصَاحِبٌ لِي \"أَذِّنَا وَأَقِيمَا، وَلْيَؤُمَّكُمَا أَكبَرُكمَا\".\nهذا الحديث سلف في الصلاة.\nوهو حديث مطابق لما بوب له فإنه قَالَ: \"أَذِّنَا وَأَقِيمَا .. \" إلى آخره فلما قدم (ذكر) (^١) سفر الرجل وحده أردفه بالاثنين، وغَلِطَ الداودي فقال: ليس في الحديث ذكر سفر يوم الاثنين، وإنما أتى من حديث كعب بن مالك، وفيه: كان - ﷺ - يحب أن يسافر يوم الاثنين ويوم الخميس (^٢). فتأوله الداودي على سفر يوم الاثنين، وهو عجيب فإن مراده سفر الرجلين، لم يرد يوم الاثنين، وهذا الحديث لا يعارض الحديث السالف: \"الاثنان شيطانان\" لما سلف.\n_________\n(^١) من (ص ١).\n(^٢) سيأتي برقم (٢٩٥٠) باب من أراد غزوة فورى بغيرها .. وليس فيه ذكر يوم الإثنين.","vol":"17","page":497},{"text":"<span data-type='title' id=toc-2051>٤٣ - باب الخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَوْمِ القِيَامَةِ</span>\n٢٨٤٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"الْخَيْلُ في نَوَاصِيهَا الخَيْرُ إِلَى يَوْمِ القِيَامَةِ\".\n\n٢٨٥٠ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ حُصَيْنٍ وَابْنِ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ عُرْوَةَ بْنِ الجَعْدِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَوْمِ القِيَامَةِ\". قَالَ سُلَيْمَانُ، عَنْ شُعْبَةَ عَنْ عُرْوَةَ بْنِ أَبِي الْجَعْدِ. [٣٦٤٤ - مسلم: ١٨٧ - فتح: ٦/ ٥٤]\nتَابَعَة مُسَدَّدٌ، عَنْ هُشَيْمٍ، عَنْ حُصَيْنٍ، عَنِ الشَّعْبِيِّ، عَنْ غرْوَةَ بْنِ أَبي الجَعْدِ. [٢٨٥٣، ٣١١٩، ٣٦٣٤ - مسلم: ١٨٧٣ - فتح: ٦/ ٥٤]\n\n٢٨٥١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"الْبَرَكَةُ في نَوَاصِي الخَيْلِ\". [٣٦٤٥ - مسلم:١٨٧٤ - فتح: ٦/ ٥٤]\nذكر فيه حديث ابن عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - صلي الله عليه وسلم -: \"الخَيْلُ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَوْمِ القِيَامَةِ\".\nوحديث حُصَيْنٍ وَابْنِ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ عُرْوَةَ بْنِ الجَعْدِ، عَنِ النَّبِيِّ - ﷺ -، مثله. قَالَ سُلَيْمَانُ، عَنْ شُعْبَةَ، عَنْ عُرْوَةَ بْنِ أَبِي الجَعْدِ. وَتَابَعَهُ مُسَدَّدٌ، عَنْ هُشَيْمٍ، عَنْ حُصَيْنٍ، عَنِ الشَّعْبِي، عَنْ عُرْوَةَ بْنِ أَبِي الجَعْدِ.\nحَدَّثنَا مُسَدَّدٌ، أَنَا يَحْييَ، عَنْ شُعْبَةَ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللهِ - صلي الله عليه وسلم -: \"الْبَرَكَةُ فِي نَوَاصِي الخَيْلِ\".\nثم ترجم له:","vol":"17","page":498},{"text":"<span data-type='title' id=toc-2052>٤٤ - باب الجِهَادُ مَاضٍ مَعَ الْبَرِّ وَالْفَاجِرِ</span>\nلِقَوْلِ النَّبِيِّ - ﷺ -: \"الْخَيْلُ مَعْقُودٌ .. \".\n\n٢٨٥٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ، حَدَّثَنَا عُرْوَةُ البَارِقِيُّ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ: الأَجْرُ وَالْمَغْنَمُ\". [انظر: ٢٨٥٠ - مسلم: ١٨٧٣ - فتح: ٦/ ٥٦]\nفذكره، ثم ذكر حديث عُرْوَةَ البَارِقِيِّ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"الْخَيْلُ .. \" فذكره، وزاد في آخره: \"الأَجْرُ وَالْمَغْنَمُ\".\nالشرح:\nهذِه الأحاديث الثلاثة أخرجها مسلم أيضًا وانفرد بإخراجه من حديث جرير.\nو(ابن أبي السفر) أسمه عبد الله بن أبي السفر سعيد بن يُحمد -ويقال: ابن أحمد- الهَمْدَاني (البكلي) (^١) الثوري الكوفي، توفي في خلافة مروان بن محمد، وتوفي والده في ولاية خالد بن عبد الله القسري على العراق، وكانت من سنة خمس ومائة إلى سنة عشرين ومائة.\nو(حصين بن عبد الرحمن) كوفي أيضًا، ابن عم منصور بن المعتمر.\nو(هشيم) هو ابن بشير.\nو(أبو التياح) هو يزيد بن حميد.\nوالتعليق عن سليمان وحصين أخرجه أبو نعيم عن فاروق، ثَنَا إبراهيم بن عبد الله، ثَنَا سليمان بن حرب، ثَنَا شعبة، عن عبد الله بن\n_________\n(^١) كذا بالأصل.","vol":"17","page":499},{"text":"أبي السفر وحصين، عن الشعبي، عن عروة، وحَدَّثَنَا أبو إسحاق بن حمزة، ثَنَا حامد، ثَنَا شريح، عن هشيم. وقال أحمد: ثَنَا هشيم، فذكره، وقال: (عروة البارقي) (^١).\nوخرج البخاري في الخمس: حَدَّثنَا مسدد، عن خالد، عن حصين، فقال: (عروة البارقي) (^٢).\nورواه ابن أبي عاصم، عن غندر، عن شعبة، عن ابن أبي السفر، عن الشعبي قَالَ: عن عروة البارقي.\nقَالَ الحميدي: زاد البرقاني في حديث الشعبي من رواية عبد الله بن إدريس عن حصين يرفعه: \"الإبل عز لأهلها والغنم بركة\" (^٣)، ورواه الإسماعيلي من حديث ابن مهدي، عن شعبة، عن أبي إسحاق، عن العَيْزَار بن حُرَيث، عن عروة بن أبي الجعد، قَالَ شعبة: وحَدَّثَني حصين وعبد الله، سَمِعَا الشعبيَّ يحدث عن عروة بن أبي الجعد.\nقَالَ الإسماعيلي: قَالَ ابن أبي عدي وسليمان: عن شعبة بن أبي الجعد. وقال أبو داود وروح وأبو الوليد عنه: ابن الجعد، وكذلك قَالَ غُنْدَر.\nوفي الباب عن عتبة بن عبد السلمي أخرجه أبو داود (^٤)، وسلمة بن نفيل أخرجه البزار وزيادة: \"وأهلها معانون\" (^٥)، والمغيرة وجابر وسوادة بن الربيع وجد يزيد بن عبد الله بن غريب المليكي، عن أبيه،\n_________\n(^١) \"المسند\" ٤/ ٣٧٥.\n(^٢) سيأتي برقم (٣١١٩) باب قول النبي - ﷺ -: \"أحلت لكم الغنائم\".\n(^٣) \"الجمع بين الصحيحين\" ٣/ ٣٤٦.\n(^٤) أبو داود (٢٥٤٢).\n(^٥) \"كشف الأستار\" (١٦٨٩).","vol":"17","page":500},{"text":"عن جده، ذكرهم ابن أبي عاصم، وأبي هريرة ذكره أبو بكر بن المقرئ، وأسماء بنت يزيد ذكره أحمد (^١)، وعلى ذكره ابن منده، وابن مسعود والبراء ذكرهما أبو القاسم البغوي، وحذيفة وسهل بن الحنظلية ذكرهما ابن عساكر (^٢)، وأبي أمامة ذكره أبي طاهر الذهلي، وأبي ذر ذكره عبد الله بن وهب.\nإذا تقرر ذَلِكَ؛ ففيه الترغيب في الغزو على الخيل أي المعدة للجهاد بخلاف المعدة للخيلاء، وأن الجهاد ماض إلى يوم القيامة، وفي الحديث: \"الجهاد ماضٍ منذ بعث الله نبيه إلى آخر عصابة تبقى من أمتي تقاتل الدجال\" (^٣).\nوترجم البخاري به على استمراره تحت راية كل بر وفاجر، وفي رواية أبي الحسن: (على البر والفاجر) وفي رواية أبي ذر وغيره، وتبويب الإسماعيلي (مع) بدل (على) فعلى الأولى أنه يجب على كل أحد، وعلى الثاني يجب مع الإمام العدل ومع غير العدل، وأنه واجب لا يجوز تركه.\n\"والأجر والمغنم\": هو معنى ما بوب له البخاري؛ لأن الغنيمة إنما تَنْشَأُ غالبًا عن الجهاد.\nواستدلاله أيضًا: أن الجهاد ماض معهما صحيح من أجل أنه أبقى الخير في نواصيها إلى يوم القيامة، وقد علم أن من أمته أئمة جور لا يعدلون ويستأثرون بالمغانم، فأوجب الغزو معهم. ويقوي هذا\n_________\n(^١) أحمد ٦/ ٤٥٥.\n(^٢) \"تاريخ دمشق\" ٦٨/ ١٢٤.\n(^٣) رواه أبو داود (٢٥٣٢) من حديث أنس مرفوعًا؛ ورواه الطبراني في \"الأوسط\" ٥/ ٩٥ - ٩٦ (٤٧٥) من حديث على وجابر مرفوعًا.","vol":"17","page":501},{"text":"المعنى أمره بالصلاة وراء كل بر وفاجر من السلاطين، وأمره بالسمع والطاعة ولو كان عبدًا حبشيًا.\nوفيه: الحث على ارتباط الخيل في سبيله تعالى يريد أن من ارتبطهما كان له ثواب ذَلِكَ فهو خير آجل، وما يصيبه على ظهورها من المغانم وفي بطونها من النتاج خير عاجل.\nو(الناصية): قصاص الشعر، وهو المراد بقول الخطابي: إنها الشعر المسترسل على الجبهة (^١). وخص النواصي بالذكر لأن العرب تقول غالبًا: فلان مبارك الناصية. فيكني به عن الإنسان. والمراد بالخير هنا: المال. قَالَ تعالى: ﴿إِنْ تَرَكَ خَيْرًا﴾ [البقرة: ١٠٨] وقال تعالى في قوله: ﴿إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ﴾ [ص: ٣٢] وقد سلف تفسير الخير في الحديث بالأجر والمغنم.\nوفي \"مسند أبي داود الطيالسي\" أيضًا بإسناد على شرط البخاري. قيل: يا رسول الله، ما الخير؟ قَالَ: \"الأجر والمغنم\" (^٢) وهو أيضًا تفسير قوله - صلي الله عليه وسلم -: \" مع ما نَالَ من أجر أو غنيمة\" أن \"أو\" بمعنى الواو فكأنه قَالَ: مع ما نال من أجر وغنيمة أو أجر.\n_________\n(^١) \"غريب الحديث\" ٢/ ٥٧٩.\n(^٢) \"مسند الطيالسي\" ٢/ ٣٨٤ (١١٥٢).","vol":"17","page":502},{"text":"<span data-type='title' id=toc-2053>٤٥ - باب مَنِ احْتَبَسَ فَرَسًا في سَبِيلِ اِلله لِقَوْلِهِ تَعَالَى: ﴿وَمِنْ رِبَاطِ الْخَيْلِ﴾ [الأنفال: ٦٠]</span>\n٢٨٥٣ - حَدَّثَنَا عَلِيُّ بْنُ حَفْصٍ، حَدَّثَنَا ابْنُ المُبَارَكِ، أَخْبَرَنَا طَلْحَةُ بْنُ أَبِي سَعِيدٍ قَالَ: سَمِعْتُ سَعِيدًا المَقْبُرِيُّ يُحَدِّثُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"مَنِ احْتَبَسَ فَرَسًا فِي سَبِيلِ اللهِ إِيمَانًا بِاللهِ وَتَصْدِيقًا بِوَعْدِهِ، فَإِنَّ شِبَعَهُ وَرِيَّهُ وَرَوْثَهُ وَبَوْلَهُ فِي مِيزَانِهِ يَوْمَ القِيَامَةِ\". [فتح: ٦/ ٥٧]\nوذكر فيه حديث أبي هُرَيْرَةَ: قَالَ رسول الله - ﷺ -: \"مَنِ احْتَبَسَ فَرَسًا فِي سَبِيلِ اللهِ إِيمَانًا باللهِ وَتَصْدِيقًا بِوَعْدِهِ، فَإِنَّ شِبَعَهُ وَرِيَّهُ وَرَوْثَهُ وَبَوْلَهُ فِي مِيزَانِهِ يَوْمَ القِيَامَةِ\".\nالشرح:\nهذا الحديث أخرجه البخاري من حديث طلحة بن أبي سعيد عن المقبري عنه، وفي الباب عن أسماء بنت يزيد وعلى وزيد بن ثابت وسهل بن الحنظلية وسوادة بن الربيع.\nأخرج الأول أحمد بلفظ: \"من ارتبط فرسًا في سبيل الله فأنفق عليه احتسابًا كان شبعه وجوعه وريه وظمؤه وبوله وروثه في ميزانه يوم القيامة، ومن ارتبط فرسًا رياء وسمعة كان ذَلِكَ خسرانًا في ميزانه يوم القيامة\" (^١).\nوأخرج الثاني: ابن بنت منيع من حديث الحارث عنه بلفظ: \"من ارتبط فرسًا في سبيل الله فعلفه وأثره في موازينه يوم القيامة\".\nوالثالث: عبد بن حميد في \"مسنده\" بإسناد فيه ضعف بلفظ: \"من حبس فرسًا في سبيل الله كان سترة من النار\" (^٢).\n_________\n(^١) أحمد ٦/ ٤٥٨.\n(^٢) \"المنتخب\" ١/ ٢٣٨ (٢٥٢).","vol":"17","page":503},{"text":"والرابع: ابن أبي عاصم من حديث المطعم بن المقدام، عن الحسن، عن سهل بلفظ: \"من ارتبط فرسًا في سبيل الله كانت النفقة عليه كالماد يده بصدقه لا يقبضها\".\nوالخامس: أخرجه أيضًا بلفظ: \"ارتثوا الخيل\"، وأخرج مثله من حديث يزيد بن غريب المليكي عن أبيه عن جده مرفوعًا، ومن حديث محمد بن عقبة القاضي عن أبيه عن جده عن تميم الداري مرفوعًا: \"من ارتبط فرسًا في سبيل الله فعالج علفه كان له بكل حبة حسنة\".\nإذا تقرر ذَلِكَ؛ فالحديث قال على أن الأحباس جائزة في الخيل (والرباع وغيرها؛ لأنه إذا جاز في الخيل) (^١) للمدافعة عن المسلمين وعن الدين والنفع لهم بجر الغنائم والأموال إليهم، فكذلك تجوز في الرباع المثمرة لهم، نبه عليه المهلب.\nوما وصفه من الروث وغيره إنما يريد ثوابه لا أن الروث هو الموزون، بل أجره، ولا نقول: إن زنة الأجر زنة الروث، بل أضعافه إلى ما شاء الله تعالى.\nوفيه: أن النية قد يؤجر الإنسان بها كما يؤجر العامل؛ لأن هذا إنما أحتبس فرسه ليقاتل عليه ويغير، فعوض من أجر العمل المعدوم في ترك أستعماله فيه بعدِّ نفقاته وأرواثه أجرًا له، مع أنه في رباطه نافع؛ لأن الإرهاب بارتباطه في نفس العدو وسماعهم عنه نافع.\nوفيه: أن الأمثال تضرب لصحة المعاني وإن كان فيها بعض المكروهات الذكر.\n_________\n(^١) من (ص ١).","vol":"17","page":504},{"text":"<span data-type='title' id=toc-2054>٤٦ - باب اسْمِ الفَرَسِ وَالْحِمَارِ</span>\n٢٨٥٤ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، عَنْ أَبِي حَازِمٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ أَنَّهُ خَرَجَ مَعَ النَّبِيِّ - ﷺ - فَتَخَلَّفَ أَبُو قَتَادَةَ مَعَ بَعْضِ أَصْحَابِهِ وَهُمْ مُحْرِمُونَ وَهْوَ غَيْرُ مُحْرِمٍ، فَرَأَوْا حِمَارًا وَحْشِيًّا قَبْلَ أَنْ يَرَاهُ، فَلَمَّا رَأَوْهُ تَرَكُوهُ حَتَّى رَآهُ أَبُو قَتَادَةَ، فَرَكِبَ فَرَسًا لَهُ يُقَالُ لَهُ الْجَرَادَةُ، فَسَأَلَهُمْ أَنْ يُنَاوِلُوهُ سَوْطَهُ فَأَبَوْا، فَتَنَاوَلَهُ فَحَمَلَ فَعَقَرَهُ، ثُمَّ أَكَلَ فَأَكَلُوا، فَنَدِمُوا فَلَمَّا أَدْرَكُوهُ قَالَ: \"هَلْ مَعَكُمْ مِنْهُ شَيْءٌ؟ \". قَالَ: مَعَنَا رِجْلُهُ، فَأَخَذَهَا النَّبِيُّ - ﷺ - فَأَكَلَهَا. [انظر: ١٨٢١ - مسلم: ١١٩٦ (٦٣) - فتح: ٦/ ٥٨]\n\n٢٨٥٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ بْنِ جَعْفَرٍ، حَدَّثَنَا مَعْنُ بْنُ عِيسَى، حَدَّثَنَا أُبَيُّ بْنُ عَبَّاسِ بْنِ سَهْلٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: كَانَ لِلنَّبِيِّ - ﷺ - فِي حَائِطِنَا فَرَسٌ يُقَالُ لَهُ اللُّحَيْفُ. [فتح: ٦/ ٥٨]\nقَالَ أَبُو عَبْدِ اللهِ: وَقَالَ بَعْضُهُم: اللُّخَيْفُ.\n\n٢٨٥٦ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ يَحْيَى بْنَ آدَمَ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ مُعَاذٍ - ﵁ - قَالَ: كُنْتُ رِدْفَ النَّبِيِّ - ﷺ - على حِمَارٍ يُقَالُ لَهُ: عُفَيْرٌ، فَقَالَ: \"يَا مُعَاذُ، هَلْ تَدْرِي حَقَّ اللهِ عَلَى عِبَادِهِ وَمَا حَقُّ الْعِبَادِ عَلَى اللهِ؟ \". قُلْتُ: الله وَرَسُولُهُ أَعْلَمُ. قَالَ: \"فَإِنَّ حَقَّ اللهِ عَلَى العِبَادِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا، وَحَقَّ العِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَ مَنْ لَا يُشْرِكُ بِهِ شَيْئًا\". فَقُلْتُ يَا رَسُولَ اللهِ، أَفَلَا أُبَشِّرُ بِهِ النَّاسَ؟ قَالَ: \"لَا تُبَشِّرْهُمْ فَيَتَّكِلُوا\". [٥٩٦٧، ٦٢٦٧، ٦٥٠٠، ٧٣٧٣ - مسلم: ٣٠ - فتح: ٦/ ٥٨]\n\n٢٨٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ كَانَ فَزَعٌ بِالْمَدِينَةِ، فَاسْتَعَارَ النَّبِيُّ - ﷺ - فَرَسًا لَنَا يُقَالُ لَهُ: مَنْدُوبٌ. فَقَالَ: \"مَا رَأَيْنَا مِنْ فَزَعٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\". [انظر: ٢٦٢٧ - فتح: ٦/ ٥٨]","vol":"17","page":505},{"text":"ذكر فيه أربعة أحاديث:\nأحدها: حديث أبي قتادة في قصة الحمار الوحشي وأنه كان راكبًا على فرس يقال له الجرادة. وقد سلف.\nثانيها: حديث أُبي بن العَبَّاسِ بْنِ سَهْلٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: كَانَ لِلنَّبِيِّ - ﷺ - فِي حَائِطِنَا فَرَسٌ يُقَالُ لَهُ: اللُّحَيْفُ. وقال بعضهم: اللخيف. بالخاء؛ وهو من أفراده.\nثالثها: حديث مُعَاذٍ: كُنْتُ رِدْفَ النَّبِيِّ - ﷺ - عَلَى حِمَارٍ يُقَالُ لَهُ: عُفَيْزٌ، فَقَالَ: \"يَا مُعَاذُ، هَلْ تَدْرِي حَقَّ اللهِ عَلَى عِبَادِهِ، وَمَا حَقُّ العِبَادِ على اللهِ؟ \". قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"فَإِنَّ حَقَّ اللهِ عَلَى العِبَادِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكوا بِهِ شَيْئًا، وَحَقَّ العِبَادِ عَلَى اللهِ أَنْ لَا يُعَذَبَ مَنْ لَا يُشْرِكُ بِهِ شَيْئًا\". فَقُلْتُ: يَا رَسُولَ اللهِ، أَفَلَا أُبَشِّرُ النَّاسَ؟ قَالَ: \"لَا تبشِّرْهُمْ فَيَتَّكِلُوا\".\nرابعها: حديث أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ فَزَع بِالْمَدِينَةِ، فَاسْتَعَارَ النَّبِيُّ - ﷺ - فَرَسا لَنَا يُقَالُ لَهُ: مَنْدُوبٌ. فَقَالَ: \"مَا رَأَيْنَا مِنْ فَزَعِ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\". وقد سلف.\nثم الكلام من وجوه:\nأحدها: شيخ البخاري في الأول (محمد بن أبي بكر)، وهو الصواب. قَالَ الجياني: وفي نسخة أبي زيد المروزي: محمد بن بكر، وهو خطأ، والصواب الأول وهو المقدمي، قَالَ: وليس في شيوخ البخاري محمد بن بكر (^١).\nثانيها: اختلف في ضبط اللحيف، فضبطه عامة الشيوخ كما قال\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٢٨.","vol":"17","page":506},{"text":"صاحب \"المطالع\": بضم اللام وفتح الحاء المهملة.\nقلتُ: وعليه اقتصر الهروي، سمي؛ بذلك لطول ذنبه، فعيل بمعنى فاعل، فكأنه يلحف الأرض بجريه، يقال: لحفت الرجل باللحاف: إذا طرحته عليه (^١)، قال: وعن ابن سراج: فتح اللام وكسر الحاء على وزن رغيف. وقال ابن السكيت: سمي اللحيف لكثرة سبائبه: يعني ذنبه. وقال ابن الجوزي: بنون وحاء مهملة، وقال في \"المغيث\": بلام مفتوحة وجيم مكسورة. قَالَ أبو موسى: المحفوظ بالحاء، فإن روي بالجيم فيراد به السرعة؛ لأن اللجيف سهم نصله عريض، قاله صاحب \"التتمة\"، وصح عن البخاري أنه قال: إنه بالخاء المعجمة (^٢). قَالَ ابن الأثير: ولم يتحققه، والمعروف الأول (^٣).\nوهذا الفرس أهداه لرسول الله - صلي الله عليه وسلم - ربيعة بن البراء فأثابه عليه فرائض من نعم بني كلاب. وقال ابن أبي خيثمة في \"تاريخه\": أهداه له فروة بن عمرو الجذامي من أرض البلقاء.\nثالثها: (عُفَير) تصغير أعفر، إلا أنهم أخرجوه عن بناء أصله، كما قالوا في تصغير أسود: سويد. وهو بعين مهملة على المشهور، وزعم القاضي عياض: أنه بغين معجمة، وَرُدَّ ذَلِكَ عليه.\nقَالَ ابن عَبْدُوس في أسماء خيله ودوابه - صلي الله عليه وسلم -: كان (أخضر) (^٤) أخذ ذَلِكَ من العفر وهو التراب، وكذا قَالَ الخطابي: سمي بذلك لعفرة لونه، والعفرة: حمرة يخالطها بياض، يقال له: أعفر ويعفور، وأخضر\n_________\n(^١) كما في \"النهاية في غريب الحديث\" ٤/ ٢٣٨.\n(^٢) \"المجموع المغيث\" ٣/ ١١٣.\n(^٣) \"النهاية في غريب الحديث\" ٤/ ٢٤٤.\n(^٤) كذا بالأصل، ولعلها: أعفر.","vol":"17","page":507},{"text":"ويخضور، وأصفر ويصفور، وأحمر ويحمور (^١).\nوقال ابن بطال: عفير من العفرة وهو تصغير أعفر (^٢). وقال الدمياطي: إنه شبه في عدوه باليعفور -وهو الظبي- وهذا الحمار أهداه لرسول الله - صلي الله عليه وسلم - المقوقس، وأهدى له فروة بن عمرو حمارًا يقال له: يعفور. ويقال: هما واحد، حكاه ابن عبدوس.\nقَالَ الواقدي: نَفَقَ يَعْفُور مُنْصَرف رسول الله - ﷺ - من حجة الوداع. وذكر السهيلي أنه طرح نفسه في بئر يوم مات رسول الله - صلي الله عليه وسلم - (^٣)، وذكر ابن عساكر عن أبي منصور: لما فتح رسول الله - ﷺ - خيبر أصاب حمارًا أسود، فقال له - ﷺ -: \"ما اسمك؟ \" قَالَ: يزيد بن شهاب -وعند السهيلي: زياد بن شهاب- أخرج الله من نسل جدي ستين حمارًا، كلهم لم يركبه إلا نبي، وقد كنت أتوقعك أن تركبني؛ لأنه لم يبق من نسل جدي غيري ولا من الأنبياء غيرك. فذكر حديثًا طويلًا فيه: فلما توفي رسول الله - صلي الله عليه وسلم - جاء إلى بئر كانت لأبي الهيثم بن التيهان، فترَدى فيها جَزَعًا على رسول الله، فصارت قبره (^٤).\nقَالَ أبو القاسم: هذا حديث غريب، وفي إسناده غير واحد من المجهول (^٥).\nوقال ابن حبان في \"ضعفائه\": لا أصل لهذا الحديث، وإسناده ليس بشيء (^٦).\n_________\n(^١) \"معالم السنن\" ٢/ ٢١٦.\n(^٢) \"شرح ابن بطال\" ٥/ ٦٠.\n(^٣) \"الروض الأنف\" ٣/ ٨٤.\n(^٤) \"تاريخ دمشق\" ٤/ ٢٣٢.\n(^٥) علم عليها في الأصل بـ (كذا).\n(^٦) \"المجروحين\" ٢/ ٣٠٩.","vol":"17","page":508},{"text":"فائدة:\nروينا في \"الإرداف\" لابن منده أبي زكريا يحيى أنه - صلي الله عليه وسلم - كان له حمار آخر أعطاه إياه سعد بن عبادة.\nثانية مهمة: في عدد أفراسه:\nعند ابن سعد أول فرس ملكه رسول الله - ﷺ - فرس ابْتَاعه بالمدينة من رجل من بني فَزَارة بعشرة أواقي، وكان اسمه عند الأعرابي الضرس، فسماه رسول الله: السكب، وأول ما غزا عليه أُحدًا، وكان أغر محجلًا طلق اليمين (^١).\nوفي \"المنمق\" لمحمد بن حبيب البغدادي: كان كميتًا.\nوللطبراني عن ابن عباس: كان أدهم، وله أيضًا السكب (^٢)، سمي بذلك؛ لأن لونه يشبه لون الشقائق. وللواقدي: كان له أيضًا فرس أشقر يسمى: المرتجز وهو الذي شهد له فيه خزيمة، وكان لأعرابي من بني مُرَّة.\nولابن أبي عاصم: كان أشقر، سمي المرتجز لحسن صهيله.\nوزعم ابن قتيبة أن الذي شهد فيه خزيمة الظرب، وفي رواية: النجيب (^٣).\nو(الأعرابي) قيل: هو سواء بن الحارث بن ظالم المزني، وقيل: هو سواء بن قيس المحاربي.\n_________\n(^١) \"الطبقات الكبرى\" ١/ ٤٨٩ - ٤٩٠.\n(^٢) \"المعجم الكبير\" ١١/ ١١١ (١١٢٠٨)، وقال الهيثمي في \"المجمع\" ٥/ ٢٧٢: وفيه علي بن عروة، وهو متروك\n(^٣) الذي في \"المعارف\" ص ١٤٩: أنه: المرتجز؛ لذلك كتب فوقها الناسخ (كذا).","vol":"17","page":509},{"text":"وذكر الرشاطي: أن المرتجز أهداه له عصيم بن الحارث بن ظالم المحاربي فأثابه - ﷺ - ناقة تدعى القرعى.\nوعند الواقدي: كان له - ﷺ - أفراس ثلاث عند سهل بن سعد: لزاز، والظرب، واللحيف، أهدى الظرب له فروة بن عمرو الجذامي، وفي \"تاريخ ابن عساكر\": أهداه له ربيعة بن أبي البراء (^١)، وذكر أبو سعيد النيسابوري في \"شرف المصطفى\": أنه كان لجنادة بن المعلى المحاربي، وذكر ابن الجوزي أن لزازًا (أهدى له) (^٢) المقوقس. وعند السهيلي: كان معه في المريسيع، وذكر سليمان بن بنين النحوي المصري (^٣): أنه من هدايا المقوقس، قَالَ: وكان تحته ببدر. وفيه نظر؛ لأن هدايا المقوقس لم تأت إلا بعد سنة ست.\nوعند ابن سعد: كان له فرس يقال له: الورد أهداه له تميم الداري، فأعطاه عمر، فحمل عليه في سبيل الله فوجده يباع، الحديث (^٤).\nوعنده أيضًا: المرواح، أهداه له الرُّهَاوِيُّون (^٥).\nوعند ابن حبيب: وكان له فرس يقال له: ذو اللمة.\n_________\n(^١) \"تاريخ دمشق\" ٤/ ٢٢٦.\n(^٢) كذا في الأصل، ولعلها: أهداه له.\nويأتي عند المصنف (في: ثالثا، من باب من قاد دابة غيره في الحرب): ما جاء عند ابن سعد ١/ ٤٩١: أن دلدل هي التي أهداها له المقوقس.\n(^٣) هو سليمان بن بنين بن خلف الدقيقي، تقي الدين، أبو عبد الغني، الأديب، الفرضي العروضي، توفي بالقاهرة سنة ثلاث عشرة وستمائة، وله العديد من التصانيف، انظر: \"معجم الأدباء\" لياقوت ٣/ ٣٩٢ - ٣٩٣ (٤٦٢).\n(^٤) \"الطبقات الكبرى\" ١/ ٤٩٠.\n(^٥) \"الطبقات الكبرى\" ١/ ٣٤٤.","vol":"17","page":510},{"text":"وعند ابن خالويه: والمرتجل والسرحان والعسوب، ذكره قاسم بن ثابت في \"الدلائل\".\nوكذلك اليعسوب والبحر. قَالَ ابن بنين: اشتراه من تجار قدموا به من اليمن.\nوالشحاء والسجل، قَالَ ابن الأثير: أخاف أن يكون أحدهما تصحيف من الآخر.\nوملاوح، ذكره في \"شرف المصطفى\" قال: وكان لأبي بردة بن نيار.\nومندوب، ذكره أبو عبد الله محمد بن علي بن حضر بن عسكر المالقي في \"ذيل التعريف\".\nوسبخة، ففي \"سنن الدارقطني\" عن أنس: كانت له فرس يقال لها: سبخة (^١).\nوذو العقال (^٢)، ذكره ابن عساكر.\nوالسقب، (ففي) (^٣) \"الجهاد\" لابن أبي عاصم عن ابن عباس: كان لرسول الله فرس أدهم يسمى: دلدل، وفي \"المستدرك\": كان له بغلة يقال لها: دلدل (^٤).\nوقال الواقدي: عن موسى بن محمد، عن أبيه: هي أول بغلة (رئيت) (^٥) في الإسلام، أهداها له المقوقس وبقيت إلى زمن معاوية.\n_________\n(^١) \"سنن الدارقطني\" ٤/ ٣٠١.\n(^٢) في هامش الأصل: ذو العقال: بضم العين المهملة وتشديد القاف، ويقال بتخفيفها.\n(^٣) كذا بالأصل، ولعلها: (وفي).\n(^٤) \"المستدرك\" ٢/ ٦٠٨.\n(^٥) في الأصل: رؤية. وفي هامشه: لعلها: رئيت. [قلت: يعني بالتاء المفتوحة على =","vol":"17","page":511},{"text":"وفي \"تاريخ دمشق\": قاتل عليها في خلافته الخوارج (^١).\nوعند ابن إسحاق: كانت في منزل عبد الله بن جعفر يحش لها الشعير؛ لأن أسنانها ذهبت، وكانت شهباء. وعند الواقدي: أهداها له فروة الجذامي. وعند المرزباني: لما أهداها لرسول الله - ﷺ - طلبه الحارث بن أبي شمر الغساني، فلما ظفر به صلبه. وفي مسلم: أهدى ابن العَلْمَاء -يعني: يوحنا بن رؤبة- له في تبوك بغلة بيضاء، فكتب له النبي - ﷺ - يجيرهم وأهدى له بردًا (^٢). وعند ابن سعد: وأرسل إليه صاحب دومة بغلة (^٣).\nوفي الثعلبي -بإسناد فيه ضعف- عن ابن عباس: أهدى كسرى بغلةً لرسول الله - ﷺ - فركبها (بجُل) (^٤) من شعر وأردفه خلفه. وفيه نظر؛ لأن كسرى مزق كتابه.\nوفي \"أخلاقه - ﷺ -\" لأبي الشيخ ابن حَيَّان: عن ابن عباس أن النجاشي أهدى له - ﷺ - بغلة؛ فكان يركبها (^٥)، وهو غريب.\nوروى الطبري عن ابن عبد الرحيم البرقي: ثنا عمرو بن أبي سلمة عن زهير بن محمد قَالَ: اسم راية رسول الله - ﷺ -: العقاب، وفرسه: المرتجز، وناقته: العضباء والجدعاء، والحمار: يعفور، والسيف:\n_________\n= جادة الرسم، وقد كان بعض العلماء قديما يكتبون التاء المفتوحة في نهاية الكلمة تاء مربوطة، مثل ما قرئ بخط الجواليقي، وما أثبته سبط ابن العجمي هنا يعد من أمانته العلمية في نقل النسخة التي يأخذ عنها. انظر: \"مناهج تحقيق التراث بين القدامى والمُحْدَثين\" أ. د. رمضان عبد التواب].\n(^١) \"تاريخ دمشق\" ٤/ ٢٣٠.\n(^٢) مسلم (١٣٩٢/ ١١) بعد حديث (٢٢٨١) كتاب الفضائل، باب في معجزات النبي - ﷺ -.\n(^٣) \"الطبقات الكبرى\" ٢/ ٧٧.\n(^٤) كذا بالأصل.\n(^٥) \"أخلاق النبي - ﷺ -\" ٢/ ٤٦٧ (٤٥٦)","vol":"17","page":512},{"text":"ذو الفقار، والدرع: ذات الفضول، والرداء: الفتح، والقدح: الغمر.\nرابعها: فقه الباب: جوازُ تسمية الدواب بأسماء تخصها غير أسماء أجناسها.\nوقوله: (\"وإن وجدناه لبحرا\") أي: واسع الجري. قَالَ الأصمعي: يقال: فرس بحر وفيض وحث وغمر. وقال نفطويه: معناه كثير الجري لا يفنى جريه كما لا يفنى ماء البحر، فإذا كان ذَلِكَ من فعله - ﷺ - في أملاكه وكان الرب -ﷻ- قد ندب خلقه إلى الاستنان به والتأسي فيما لم ينْهَهُم عنه، فالصواب لكل من أنعم الله عليه وخوله رقيقًا أو حيوانًا من البهائم أو الطير أو غير ذَلِكَ أن يسميه باسم كما فعل - ﷺ -، وعلم بذلك أن المولدين لما ادعوا أنساب الخيل لم يتعدوا في ذلك، إذ كان لها من الأسماء ما لبني آدم تميزوا بها من أعيانها وأشخاصها، إذ الأسماء إما هي أمارات وعلامات يفصل بها بين مسمياتها، وذكر هنا في حديث أبي قتادة: أنه - ﷺ - أخذ منه رجل الحمار وأكله، وهو حجة على أحد قولي أبي حنيفة وغيره الذين منعوا المحرم من أكل لحم الصيد وإن لم يصد من أجله.\nوفيه: إرداف النبي - ﷺ - أفاضل الصحابة. ومعاذ أحد الأربعة الذين حفظوا القرآن على عهد رسول الله - ﷺ - وزيد بن ثابت وأُبي وأبو زيد الأنصاري، ويقال: إنه يأتي يوم القيامة يقدم العلماء برتوة (^١)، مات ابن ثلاث وستين.\n_________\n(^١) ورد بهامش الأصل: أي برمية سهم. وقيل: بميل. وقيل: مدى البصر، قاله ابن الأثير؛ وفي \"صحاح الجوهري\": الرتوة: الخطوة، ثم ذكر الحديث، ثم قال: ويقال بدرجة. انتهى.","vol":"17","page":513},{"text":"وفيه: جواز الإرداف على الدابة والحمل عليها ما أقلت ولم يضر بها.\nفائدة:\nالخيل: جمع لا واحد له وجمعه: خيول، قاله في \"المخصص\"، وكان أبو عبيد يقول: واحدها خايل لاختيالها، فهو على هذا الاسم للجمع عند سيبويه، وجمع عند أبي الحسن (^١).\nقَالَ في \"المحكم\": وقول أبي عبيد ليس بمعروف. قَالَ: وقول أبي ذؤيب:\nفتنازلا وتواقفت خيلاهما … وكلاهما بَطَلُ اللقاءِ مُخدَّع\nثناه على قولهم: هما لقاحان أسودان وجمالان، والجمع: أخيال عن ابن الأعرابي، والأول أشهر (^٢).\nوقال ابن رضوان أبو عبد الله في \"الاحتفال\" (^٣): وقد جاء فيه الجمع أيضًا على أخيل في شعر الحطيئة وإذا صغرت قلتَ: خُيَيْلَة، ولو حذفها لكان وجهًا، والخول -بالفتح-: جماعة الخيل.\n_________\n(^١) \"المخصص\" ٢/ ٨١.\n(^٢) \"المحكم\" ٥/ ١٥٩.\n(^٣) هو أبو يحيى محمد بن رضوان بن محمد بن إبراهيم بن أرقم، الوادي آشي، تولى قضاء بلده وبرشانة المتوفى سنة سبع وخمسين وستمائة. من تصانيفه \"الاحتفال في استيفاء ما للخيل من الأحوال\"، \"رسالة في الإسطرلاب الخطي والعمل به\"، \"شجرة الأنساب\"، \"مختصر إحياء علوم الدين للغزالي\"، \"مختصر غريب المصنف\". انظر ترجمته في \"بغية الوعاة\" ١/ ١٠٤ (١٧٢): \"هدية العارفين\" ٢/ ١٢٦.","vol":"17","page":514},{"text":"<span data-type='title' id=toc-2055>٤٧ - باب مَا يُذْكَرُ مِنْ شُؤْمِ الفَرَسِ</span>\n٢٨٥٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّمَا الشُّؤْمُ فِي ثَلَاثَةٍ: في الفَرَسِ، وَالْمَرْأَةِ، وَالدَّارِ\". [انظر: ٢٠٩٩ - مسلم: ٢٢٢٥ - فتح: ٦/ ٦٠]\n\n٢٨٥٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي حَازِمِ بْنِ دِينَارٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنْ كَانَ فِي شَيءٍ فَفِي المَرْأَةِ وَالْفَرَسِ وَالْمَسْكَنِ\". [٥٠٩٥ - مسلم: ٢٢٢٦ - فتح: ٦/ ٦٠]\nحَدَّثنَا أَبُو اليَمَانِ، أَنَا شُعَيْب، عَنِ الزُّهْرِيِّ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عن أبيه قَالَ: سمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّمَا الشُّؤْمُ فِي ثَلَاثَةٍ: فِي الفَرَسِ، وَالْمَرْأَةِ، وَالدَّارِ\".\nحَدَّثنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي حَازِمِ بْنِ دَينَارٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ أَنَّ رَسُولَ اللهِ - صلي الله عليه وسلم - قالَ: \"إِنْ كَانَ فِي شَيْءٍ فَفِي المَرْأَةِ وَالْفَرَسِ وَالْمَسْكَنِ\".\nالشرح:\nالحديثان في مسلم أيضًا ويأتيان في النكاح [أيضًا] (^١).\nوفي مسلم عن جابر: \"إن كان في شيء ففي الربع والفرس والمرأة\" (^٢)، يعني: الشؤم. وهو من أفراده.\nوروى الترمذي الأول من حديث سفيان عن الزهري، عن سالم وحمزة عن أبيهما، قَالَ: ورواه مالك، عن الزهري فقال: عن سالم\n_________\n(^١) من (ص ١).\n(^٢) مسلم (٢٢٢٧) كتاب السلام، باب الطيرة والفأل.","vol":"17","page":515},{"text":"وحمزة (^١)، ورواه أبو عمر من طريق معمر، عن الزهري، فقال: عن سالم أو حمزة أو كليهما -شك معمر- وفي آخره قَالَ: قالت أم سلمة: والسيف. قَالَ أبو عمر: وقد روى جويرية (^٢)، عن مالك، عن الزهري أن بعض أهل أم سلمة -زوج النبي - ﷺ - أخبره أن أم سلمة كانت تزيد: السيف. يعني في حديث الزهري، عن حمزة وسالم في الشؤم (^٣).\nإذا تقرر ذَلِكَ؛ فالشؤم نقيض اليمن وهو الفحش، وروينا في \"الحلية\" من حديث عائشة مرفوعًا: \"الشؤم سوء الخلق\" قَالَ أبو نعيم: تفرد به عن حبيب بن عبيد أبو بكر بن أبي مريم (^٤)، وكانت عائشة تنكر الشؤم وتقول: إنما حكاه رسول الله - صلي الله عليه وسلم - عن أهل الجاهلية وأقوالهم.\nثم ذكر بإسناده إلى أبي حسان أن رجلين دخلا عليها فقالا: إن أبا هريرة يحدث أنه - ﷺ - قَالَ: \"إنما الطيرة في المرأة والدار والدابة\" فذكرت كلمة معناها أنه غلط، ولكن كان رسول الله - صلي الله عليه وسلم - يقول: \"كان أهل الجاهلية يقولون: الطيرة في ذلك\" (^٥)، ومن طريق أنس مرفوعًا: \"لا طيرة، والطيرة على من تطير، وإن يكن في شيء ففي المرأة والدار والفرس\" (^٦).\n_________\n(^١) الترمذي (٢٨٢٤)، \"الموطأ\" ص ٦٠٢ (٢٢).\n(^٢) علم عليها في الأصل (كذا)، وفي الهامش كتب: كذا هو في أصله، وقد روى جويرية بن أسماء عن مالك، وهو من أقرانه؛ فيحتمل أن يكون ما في الأصل صحيحا ويحتمل أن يكون مصحفا، والله أعلم.\n(^٣) \"التمهيد\" ٩/ ٢٧٨ - ٢٧٩.\n(^٤) \"حلية الأولياء\" ٦/ ١٠٣.\n(^٥) \"التمهيد\" ٩/ ٢٨٨ - ٢٨٩، ورواه أيضا أحمد ٦/ ٢٤٠.\n(^٦) \"التمهيد\" ٩/ ٢٨٤، وصححه ابن حبان في \"صحيحه\" ١٣/ ٤٩٢ (٦١٢٣).","vol":"17","page":516},{"text":"وتخيل بعضهم أن التطير بهذِه الأشياء من قوله: \"لا طيرة\" وأنه مخصوص بها، فكأنه قَالَ: لا طيرة إلا في هذِه الثلاثة، فمن تشاءم بشيء منها نزل به ما كره من ذلك، وممن صار إلى ذَلِكَ ابن قتيبة، وعضده بحديث أبي هريرة مرفوعًا: \"الطيرة على من تطير\".\nوسُئل مالك عن تفسير الشؤم في ذَلِكَ فقال: هو كذلك فيما نرى، كم من دار سكنها ناس فهلكوا ثم آخرون من بعدهم فهلكوا.\nويعضده حديث يحيى بن سعيد: جاءت امرأة إلى رسول الله - صلي الله عليه وسلم - فقالت: يا رسول الله، دار سكناها والعدد كثير والمال وافر، فقل العدد وذهب المال، فقال: \"دعوها ذميمة\" (^١)، أي: عندكم لاعتيادكم ذلك، فالناس يتطيرون بهذِه الثلاثة أكثر من سواها، ولا يظن بهذا القول أن الذي رخص فيه من الطيرة بهذِه الثلاثة الأشياء هو على ما كانت الجاهلية تعتقد فيها فإنها كانت لا تقدم على ما تطيرت به ولا تفعله بوجه، بناء على أن الطيرة تضر قطعًا، فإن هذا ظن خطأ، وإنما يعني بذلك أن هذِه الثلاثة أكثر ما يتشاءم الناس بها لملازمتهم إياها.\nفمن وقع في نفسه شيء من ذَلِكَ فقد أباح الشرع له أن يتركه ويستبدل به غيره مما يغلب به نفسه، ويسكن خاطره له، ولم يلزمه الشرع أن يقيم في موضع يكرهه أو امرأة يكرهها بل قد فسح الله له في ترك ذلك كله، لكن مع اعتقاد أن الله هو الفعال لما يريد. وليس لشيء من هذِه الأشياء أثر في الوجود، وهذا على نحو ما ذكر في المجذوم.\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٦٠٢ (٢٣)، عن يحيى بن سعيد مرفوعًا، بانقطاع وصله أبو داود من حديث أنس (٣٩٢٤).","vol":"17","page":517},{"text":"لا يقال: هذا يجري في كل متطير به، فما وجه خصوصية هذِه الثلاثة بالذكر؟\nلأن الضرورة في الوجود لابد للإنسان منها ومن ملازمتها غالبًا، وأكثر ما يقع التشاؤم في الثلاثة، فكذلك خصت بالذكر.\nفإن قلتَ: ما الفرق بين الدار وموضع الوباء الذي منع من الخروج منه؟\nقلتُ: الأمور بالنسبة إلى هذا المعنى ثلاثة أقسام، ذكرها بعضهم:\nأحدها: ما لا يقع التأذي به ولا اطردت عادة به، فلا يصغى إليه، وقد أنكر الشارع الالتفات إليه كتلقي الغراب في بعض الأسفار أو صراخ بومةٍ في داره، فمثل هذا قَالَ: \"لا طيرة ولا تطير\" وسيأتي حديث: \"لا عدوى ولا طيرة\" في الطب (^١)، وأخرجه جمع من الصحابة منهم ابن عمر -وصححه الترمذي- وابن عباس، أخرجه ابن ماجَهْ (^٢)، ورواه أيضًا ثلاثة عشر صحابيًا أُخَرُ، ذكرهم أبو محمد بن عساكر في \"تحقيق المقال في الطيرة والفال\": وهذا هو الذي كانت العرب تعمل به.\nثانيها: ما يقع به الضرر عامًّا نادرًا كالوباء، فلا يقدم عليه عملًا بالجزم والاحتياط، ولا يفر منه لاحتمال أن يكون وصل الضرر بها إلى الضار، فيكون سفره زيادة في محنته وتعجيلًا لهلكة.\nثالثها: سبب يخص ولا يعم ويلحق منه الضرر بطول الملازمة كالمذكورات في الحديث، فيباح له الاستبدال والتوكل على الله والإعراض عما يقع في النفوس منها من أفضل الأعمال.\n_________\n(^١) سيأتي برقم (٥٧٠٧) باب الجذام، من حديث أبي هريرة.\n(^٢) ابن ماجه (٣٥٣٩)، من حديث ابن عباس، وبرقم (٣٥٤٠) من حديث ابن عمر.","vol":"17","page":518},{"text":"وثَمَّ تأويلات أُخَرُ للحديث، منها: أن شؤم الدار: ضيقها وسوء جيرانها أو أن لا يسمع فيها أذان، وشؤم المرأة: عدم ولادتها، وسلاطة لسانها، وتعرضها للريبة.\nقلتُ: قَالَ عروة: أول شؤمها كثرة مهرها. وشؤم الفرس: ألا يُغزى عليها، وغلاء ثمنها. وشؤم الخادم: سوء خلقه، وقلة تعهده لما فوض إليه.\nووردت هذِه الألفاظ على أنحاء في هذا: إن كان الشؤم ففي كذا الشؤم في كذا، إنما الشؤم في كذا، فالأول: معناه: إن خلقه الله فيما جرى في بعض العادة به فإنما يخلقه في الغالب في هذِه الثلاثة.\nوالثاني: حصر للشؤم فيها، وهو حصر عادة لا خلقة، فإن الشؤم قد يكون بين الاثنين في الصحبة، وقد يكون في السفر، وقد يكون في الثوب يستجده العبد، ولهذا قَالَ - ﷺ -: \"إذا لبسَ أحدكم ثوبًا جديدًا فليقل: اللَّهُمَّ إني أسألك خيره وخير ما صنع له، وأعوذ بك من شره وشر ما صنع له\" (^١).\nوقال ابن التين في الأولى: قيل: معناه يكون لقوم دون قوم، وذلك كله (بقدرة) (^٢) الله لا على أنها فعالة بنفسها، ولكنها سبب للقضاء والقدر. وقيل: إن الراوي لم يسمع أول الحديث، وهو: الجاهلية تقول: الشؤم في ثلاث. فحكى ما سمع.\nوقال الخطابي: المراد: إبطال مذهبهم في التطير والسوانح\n_________\n(^١) رواه أبو داود (٤٠٢٠)، والترمذي (١٧٦٧)، من حديث أبي سعيد أنه - ﷺ - كان إذا استجد ثوبا قال: \"اللهم إني أسألك .. \" الحديث.\n(^٢) في (ص ١): بقدر.","vol":"17","page":519},{"text":"والبوارح، ويكون مجْرى الحديث مجْرى استثناء الشيء من غير جنسه، وسبيله سبيل الخروج من شيء إلى غيره (^١).\nقَالَ بعض العلماء: وقد يكون الشؤم هنا على غير المفهوم من معنى التطير، لكن بمعنى قلة الموافقة وسوء الطباع كما في الحديث: \"من سعادة المرءِ ثلاثة: المرأة الصالحة، والمسكن الصالح، والمركب الصالح، ومن شقوته: المرأة السوء والمسكن السوء\".\nرواه أحمد من حديث إسماعيل بن محمد بن سعد بن أبي وقاص عن أبيه عن جده (^٢).\nومن حديث معاوية بن حكيم عن عمه حكيم بن معاوية: سمعت النبي - ﷺ - يقول: \"لا شؤم، وقد يكون اليمن في المرأة والفرس والدار\" (^٣).\nوروى يوسف بن موسى القطان: ثَنَا سفيان، عن الزهري، عن سالم، عن أبيه يرفعه: \"البركة في ثلاثة: في الفرس، والمرأة، والدار\".\nوسُئل سالم عن معنى هذا الحديث فقال: قَالَ رسول الله - ﷺ -: \"إذا كان الفرس ضروبًا فهو مشئوم، وإذا كانت المرأة قد عرفت زوجًا قبل زوجها فحنت إلى الزوج الأول فهي مشئومة، وإذا كن بغير هذا الوصف فهن مباركات\".\nويحتمل - (كما) (^٤) قَالَ أبو عمر- أن يكون قوله: \"الشؤم في ثلاث\"\n_________\n(^١) \"معالم السنن\" ٤/ ٢١٨.\n(^٢) أحمد ١/ ١٦٨.\n(^٣) رواه الترمذي (٢٨٤٤/ م ٣)، وفي ابن ماجه (١٩٩٣) عن حكيم بن معاوية، عن عمه مِخْمر بن معاوية.\n(^٤) من (ص ١).","vol":"17","page":520},{"text":"كان في أول الإسلام ثم نسخ ذَلِكَ وأبطله قوله تعالى: ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ﴾ [الحديد: ٢٢] الآية (^١).\nوقال المهلب: حقق في ظاهر اللفظ وهو قوله: \"إنما الشؤم في ثلاثة\" حين لم يستطع أن ينسخ التطير من نفوس الناس، فأعلمهم أن الذي يتعذبون به من الطيرة لمن التزمها إنما هي في ثلاثة أشياء، وهي الملازمة لهم مثل دار المنشأ والمسكن، والزوجة التي هي ملازمة في حال العسر واليسر، والفرس الذي به عيشه وجهاده وتقلبه، فحكم بترك هذِه الثلاثة الأشياء لمن التزم التطير حين قَالَ في الدار التي سكنت والمال وافر والعدد كثير: \"اتركوها ذميمة\" خشية أن لا يطول تعذب النفوس مما تكره من هذِه الأمور الثلاثة وتتطير بها، وأما غيرها من الأشياء التي إنما هي خاطرة وطارئة وإنما تحزن بها النفوس ساعة أو أقل، مثل الطائر المكروه الاسم عند العرب يمر برجل منهم، فإنما يعرض له في حين مروره به، فقد أمر - ﷺ - في مثل هذا وشبهه لا يضر من عرض له.\nوأمر في هذِه الثلاثة بخلاف ذَلِكَ لطول التعذب بها، وقد قَالَ - صلي الله عليه وسلم -: \"ثلاث لا يسلم منهن أحد: الطيرة، والظن، والحسد، فإذا تطيرت فلا ترجع، وإذا حسدت فلا تبغ، وإذا ظننت فلا تحقق\" (^٢)، وسيأتي لنا عودة إلى ذَلِكَ في الطب والنكاح إن شاء الله، وظهر أن لا تعارض بين هذا وبين حديث: \"لا طيرة\" وإن توهم بعضهم المعارضة، ولله الحمد.\n_________\n(^١) \"التمهيد\" ٩/ ٢٩٠.\n(^٢) رواه الطبراني ٣/ ٢٢٨ (٣٢٢٧)، من حديث حارثة بن النعمان، بنحوه. وانظر: \"مصنف عبد الرزاق\" ١٠/ ٤٠٣ (١٩٥٠٤).","vol":"17","page":521},{"text":"<span data-type='title' id=toc-2056>٤٨ - باب الخَيْلُ لِثَلَاثَةٍ</span>\nوَقَوْلُهُ تَعَالَى: ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً﴾ [النحل: ٨]\n\n٢٨٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ، فَأَطَالَ فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ مِنَ المَرْجِ أَوِ الرَّوْضَةِ كَانَتْ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ أَرْوَاثُهَا وَآثَارُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَهَا كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِئَاءً وَنِوَاءً لأَهْلِ الإِسْلَامِ فَهْيَ وِزْرٌ عَلَى ذَلِكَ\". وَسُئِلَ رَسُولُ اللهِ - ﷺ - عَنِ الحُمُرِ، فَقَالَ: \"مَا أُنْزِلَ عَلَيَّ فِيهَا إِلاَّ هَذِهِ الآيَةُ الجَامِعَةُ الْفَاذَّةُ: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ \" [الزلزلة: ٧ - ٨]. [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح: ٦/ ٦٣]\nثم ذكر حديث أَبِي هُرَيْرَةَ قَالَ النبي - ﷺ -: \"الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ .. \" إلى آخره، سلف في أبواب الشرب، واستدل به على عدم أكل الخيل، لكنه ثابت بالسنة: ﴿وَيَخْلُقُ مَا لَا تَعْلَمُونَ﴾ [النحل: ٨] قيل: إنه عام. وقيل: هو السوس في الثياب.\nوالطِّيل: الحبل الذي تربط به الدابة، ويقال بالواو بدل الياء أيضًا، والمعنى أن فرس المجاهد ليمضي على وجهه في الحبل الذي أطيل له؛ فيكتب له بذلك حسنات.\nومعنى (استنت): أفلتت فمرحت تجري، والاستنان: أن تأخذ في سنن على وجه واحد ماضيًا، وهو يفتعل من السنن، وهو القصد،","vol":"17","page":522},{"text":"ويقال: فلان يستن الريح إذا كان على جهتها وممرها، وأهل الحجاز يقولون: يستنها، ويقال في مثل هذا: استنت الفصال حَتَّى القرعَى تضرب مثلًا للرجل الضعيف يرى الأقوياء يفعلون شيئًا فيفعل مثله (^١).\nوالشَّرَف: ما ارتفع من الأرض.\nوقوله: (\"ولو أنها مرت بنهر .. \") إلى آخره. قيل: إنما ذَلِكَ لأنه وقت لا ينتفع بشربها فيه فيغتم لذلك فيؤجر، ويحتمل أن يريد أنه كره شربها من ماء غيره بغير إذن.\nوقوله: (\"ونواء\") هو بكسر النون والمد، وقال الداودي: هو بفتح النون والقصر. وقال بعض أهل اللغة: هو بكسر النون والمد. وهذا الذي حكاه عن بعضهم هو قول جماعة منهم، قَالَ: النواء: المعاداة، يقال: ناوأت الرجل نواء ومناوأة: إذا عاديته؛ وأصله من ناء إليك ونؤت إليه. أي: نهضت إليه، ونهض لك. وقال ابن بطال: هو مصدر ناوأت وهي المساواة ثم ذكر المعاداة عن كتاب \"العين\" (^٢).\nالوزر: الثقل المثقل للظهر.\nوقوله: (\"الجامعة الفاذة\") يعني: جمعت أعمال البر كلها دقيقها وجليلها، وكذلك جمعت أعمال المعاصي، وفاذة: منفردة في معناها، ويقال: فاذة وفذة وفاذ وفذ، ومنه: \"تفضل على صلاة الفذ\" (^٣).\nومعنى ذَلِكَ أنها منفردة في عموم الخير والشر لا آية أعم منها، والمعنى أنه من أحسن إلى الحُمر رأى إحسانه في الآخرة، ومن أساء إليها وكلفها فوق طاقتها رأى إساءته في الآخرة.\n_________\n(^١) انظر: \"جمهرة الأمثال\" ١/ ١٠٨ - ١٠٩ (٩٨).\n(^٢) \"شرح ابن بطال\" ٥/ ٦٣.\n(^٣) سلف برقم (٦٤٥) كتاب الأذان، باب فضل صلاة الجماعة، من حديث ابن عمر.","vol":"17","page":523},{"text":"وقوله: (\"لم ينزل عليَّ في الحمر إلا هذِه الآية\" ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ [الزلزلة: ٧]: فيه تعليم منه لأمته الاستنباط والقياس، وكيف تفهم معاني التنزيل؛ لأنه شبه ما لم يذكر الله وهي الحمر مما ذكره، من عمل مثقال ذرة من خير، إذ كان معناهما واحدًا، وهذا نفس القياس الذي ينكره من لا تحصيل له ولا فهم عنده؛ لأن هذِه الآية يدخل فيها مع الحمر جميع أفعال البر، ألا ترى إلى فهم عائشة وغيرها من الصحابة هذا المعنى من هذِه الآية حين تصدقوا بحبة عنب وقالوا: كم فيها من مثاقيل الذر.\nوفيه من الفقه: أن الأعمال لا يؤجر المرء في اكتسابها لاعبًا بها، وإنما يؤجر بالنية الخالصة في استعمال ما ورد الشرع بالفضل في علمه؛ لأنها خيل كلها، وقد اختلف أحوال مكتسبها لاختلاف النيات فيها.\nوفيه: أن الحسنات تكتب للمرء إذا كان له فيها سبب وأصل تفضلًا من الله على عباده المؤمنين؛ لأنه ذكر حركات الخيل ونقلها ورعيها وروثها، وأن ذَلِكَ حسنات للمجاهد.","vol":"17","page":524},{"text":"<span data-type='title' id=toc-2057>٤٩ - باب مَنْ ضَرَبَ دَابَّةَ غَيْرِهِ فِي الغَزْوِ</span>\n٢٨٦١ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا أَبُو عَقِيلٍ، حَدَّثَنَا أَبُو الْمُتَوَكِّلِ النَّاجِيُّ قَالَ: أَتَيْتُ جَابِرَ بْنَ عَبْدِ اللهِ الأَنْصَارِيَّ، فَقُلْتُ لَهُ: حَدِّثْنِي بِمَا سَمِعْتَ مِنْ رَسُولِ اللهِ - ﷺ - قَالَ: سَافَرْتُ مَعَهُ في بَعْضِ أَسْفَارِهِ -قَالَ أَبُو عَقِيلٍ: لَا أَدْرِي غَزْوَةً أَوْ عُمْرَةً- فَلَمَّا أَنْ أَقْبَلْنَا قَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَحَبَّ أَنْ يَتَعَجَّلَ إِلَى أَهْلِهِ فَلْيُعَجِّلْ\". قَالَ جَابِرٌ: فَأَقْبَلْنَا وَأَنَا عَلَى جَمَلٍ لِي أَرْمَكَ لَيْسَ فِيهِ شِيَةٌ، وَالنَّاسُ خَلْفِي، فَبَيْنَا أَنَا كَذَلِكَ إِذْ قَامَ عَلَيَّ، فَقَالَ لِي النَّبِيُّ - ﷺ -: \"يَا جَابِرُ اسْتَمْسِكْ\". فَضَرَبَهُ بِسَوْطِهِ ضَرْبَةً، فَوَثَبَ البَعِيرُ مَكَانَهُ، فَقَالَ: \"أَتَبِيعُ الجَمَلَ\". قُلْتُ نَعَمْ. فَلَمَّا قَدِمْنَا الْمَدِينَةَ وَدَخَلَ النَّبِيُّ - ﷺ - المَسْجِدَ في طَوَائِفِ أَصْحَابِهِ، فَدَخَلْتُ إِلَيْهِ، وَعَقَلْتُ الْجَمَلَ فِي نَاحِيَةِ الْبَلَاطِ. فَقُلْتُ لَهُ هَذَا جَمَلُكَ. فَخَرَجَ، فَجَعَلَ يُطِيفُ بِالْجَمَلِ وَيَقُولُ: \"الْجَمَلُ جَمَلُنَا\". فَبَعَثَ النَّبِيُّ - ﷺ - أَوَاقٍ مِنْ ذَهَبٍ فَقَالَ: \"أَعْطُوهَا جَابِرًا\". ثُمَّ قَالَ: \"اسْتَوْفَيْتَ الثَّمَنَ\". قُلْتُ نَعَمْ. قَالَ: \"الثَّمَنُ وَالْجَمَلُ لَكَ\". [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٦/ ٦٥]\nذكر فيه حديث جابر السالف في الصلاة (وغيره) (^١).\nو(أبوعقيل) بفتح العين، واسمه: بشير بن عقبة الدورقي الناجي.\nو(أبو المتوكل الناجي) اسمه (علي بن دواد) (^٢)، وقيل: ابن داود.\nوقوله: (وأنا على جمل لي أرمك ليس فيه شية). الأرمك من الإبل: ما في لونه غبرة يخالطها سواد، وذلك اللون هو الرمك والرمكة، والجمل أرمك، وعبارة الأصمعي فيما حكاه أبو عبيد: إذا خالط\n_________\n(^١) علم عليها في صلب الأصل (كذا) وفي الهامش: لعله (وغيرها).\n(^٢) كذا في الأصل، وفي حاشيتها: في أصله عمر بن داود، وقيل: ابن داود، والذي أعرفه في اسم أبي المتوكل: على بلا خلاف، واسم أبيه فيه قولان، أحدهما: داود، والثاني: دواد.\nوفي (ص ١): عمر بن داور.","vol":"17","page":525},{"text":"حمرته سواد فتلك الرمكة، وبعير أرمك، وناقة رمكاء. وقال صاحب \"العين\": الرمكة: لون في وُرْقةٍ وسواد (^١)، والوُرْقة شبه بالغبرة. وعن ابن دريد: الرمك كل شيء خالطت غبرته سوادًا كدرًا (^٢). وفي \"الكفاية\": وقال حنيف الحناتم: العمرة صبرى، والرمكة: بهيا، والخوارة: غزرى، والصهباء: سرعى. وقيل: الرمكة: الرماد. وقال صاحب \"المطالع\": يقال: أربك بالباء الموحدة أيضا، والميم أشهر.\nوقوله: (ليس فيه شية). أي: لمعة من غير لونه. قَالَ صاحب \"العين\": الشية: لمعة من سواد أو بياض (^٣). وعبارة غيره: بياض فيما يخالفه من الألوان، وكذلك السواد في البياض. وعن قتادة في قوله تعالى: ﴿لَا شِيَةَ فِيهَا﴾ [البقرة: ٧١] لا عيب، وأصلها من الوشي، وهي محذوفة الفاء كما حذفت في دية وعدة، وجمعها شيات.\nوقوله: (إذ قام عليَّ). أي: الجمل، معناه: وقف من الإعياء والكلال، قَالَ تعالى: ﴿وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا﴾ [البقرة: ٢٠] أي: وقفوا. وفيه تفسير آخر، قَالَ أبو زيد: يقال: قام بي ظهري أي: أوجعني، وكل ما أوجعك من جسدك فقد قام بك، والمعنى متقارب.\nوفيه: المعونة في الجهاد لسوق الدابة وقودها، وقد رأي - ﷺ - رجلًا يحط رحل رجل ضعيف فقال: \"ذهب هذا بالأجر\". يعني المعين، وكذلك المعين في سوقها يؤجر عليه.\nوفيه: جواز إيلام الحيوان لما يصلحه والحمل عليها بعض ما يشق\n_________\n(^١) \"العين\" ٥/ ٣٧١.\n(^٢) \"جمهرة اللغة\" ٢/ ٧٩٨.\n(^٣) الذي في \"العين\" ٦/ ٢٩٨: الشية: بياض في لون السواد، أو سواد في لون البياض.","vol":"17","page":526},{"text":"بها؛ لأنه جاء أنه أعيى فإذا ضرب (المعنى) (^١) فقد كلف ما يشق عليه، وإذا صح هذا فكذا يجوز أن يكلف العبد والأمة بعض ما يشق عليهما إذا كان في طاقتهما ووسعهما، ويؤدبا على تقصيرهما فيما يلزمهما من الخدمة.\nوفيه: أن السلطان قد يتناول الضرب بيده؛ لأنه إذا ضرب الدابة فأحرى أن يضرب الإنسان الذي يعمل تأديبًا له.\nوفيه: بركة الشارع؛ لأنه ضربه فأحدث الله له بضربه قوة، وأذهب عنه الإعياء.\nقَالَ ابن المنذر: واختلفوا في المكتري يضرب الدابة فتموت، فقال مالك: إذا ضربها ضربًا لا تضرب مثله، أو حيث لا تقدر ضمن. وبه قَالَ أحمد وإسحاق وأبو ثور، قالوا: إذا ضربها (ضربا) (^٢) يضرب صاحبها مثله ولم يتعد فليس عليه شيء. واستحسن هذا القول أبو يوسف ومحمد، وقال الثوري وأبو حنيفة: هو ضامن إلا أن يكون أمره أن يضرب. (^٣)\nوالقول الأول أولى كما قَالَ ابن بطال، وعليه يدل الحديث؛ لأنه - ﷺ - لم يضرب الجمل إلا مما يشبه أن يكون أدبًا له مثله ولم يقعد عليه، فكان ذَلِكَ مباحًا، فلو مات الجمل من ذَلِكَ لم يضمنه؛ لأنه لم يكن متعديًا، والضمان في الشريعة إنما يلزم بالتعدي (^٤).\n_________\n(^١) كذا في الأصل، وفي الهامش: لعله: (المعين).\n(^٢) من (ص ١).\n(^٣) \"الإشراف\" ٢/ ١٠٩.\n(^٤) \"شرح ابن بطال\" ٥/ ٦٦.","vol":"17","page":527},{"text":"<span data-type='title' id=toc-2058>٥٠ - باب الرُّكُوبِ عَلَى الدَّابَّةِ الصَّعْبَةِ وَالْفُحُولَةِ مِنَ الخَيْلِ</span>\nوَقَالَ رَاشِدُ بْنُ سَعْدٍ: كَانَ السَّلَفُ يَسْتَحِبُّونَ الْفُحُولَةَ مِنَ الخَيْلِ لأَنَّهَا أَجْرَى وَأَجْسَرُ.\n\n٢٨٦٢ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: كَانَ بِالْمَدِينَةِ فَزَعٌ، فَاسْتَعَارَ النَّبِيُّ - ﷺ - فَرَسًا لأَبِي طَلْحَةَ، يُقَالُ لَهُ: مَنْدُوبٌ، فَرَكِبَهُ، وَقَالَ: \"مَا رَأَيْنَا مِنْ فَزَعٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\". [مسلم: ٢٣٠٧ - فتح: ٦/ ٦٦]\nأَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، ثَنَا عَبْدُ اللهِ، أنَا شُعْبَةُ، عَنْ قَتَادَةَ قال: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: كَانَ بِالْمَدِينَةِ فَزَعٌ، فَاسْتَعَارَ النَّبِيُّ - صلي الله عليه وسلم - فَرَسًا لأَبِي طَلْحَةَ، يُقَالُ لَهُ: مَنْدُوبٌ، فَرَكِبَهُ، وَقَالَ: \"مَا رَأَيْنَا مِنْ فَزَعٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\".\nوقد سبق غير مرة، وأثر راشد حكاه غيره عن أنس عنهم.\nو(أحمد) هذا هو ابن محمد بن موسى مردويه، كما قاله الحاكم، أو ابن محمد بن ثابت شبويه، كما قاله الدارقطني.\nوفيه: أن ذكور الخيل أفضل للركوب من الإناث لشدتها وجُرْأَتِها، ومعلوم أن المدينة لم تخل من إناث الخيل، ولم ينقل أنه - ﷺ - ولا جملة أصحابه أنهم ركبوا غير الفحول، ولم يكن ذَلِكَ إلا لفضلها على الإناث، إلا ما ذكر عن سعد بن أبي وقاص أنه كان له فرس أنثى بَلْقَاء، نبه عليه ابن بطال (^١)، وذكر سيف في \"الفتوح\": أنها التي\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٦٦.","vol":"17","page":528},{"text":"ركبها أبو محجن حين كان عند سعد مُقَيَّدًا بالعراق، وفي \"سنن الدارقطني\": عن المقداد قَالَ: غزوت مع رسول الله - ﷺ - يوم بدر على فرس لي أنثى (^١).\nوروي عن خالد بن الوليد أنه كان لا يقاتل إلا على أنثى؛ لأنها تدفع البول وهي تجري، والفحل يحبس البول في جوفه حَتَّى يَنْفَتِق؛ ولأن الأنثى أقل صهيلًا، وروى الوليد، عن إسماعيل، عمن أخبره، عن عبادة بن نسيًّ -أو ابن محيريز- أنهم كانوا يستحبون إناث الخيل في الغارات والبيات. ولما خفي من أمور الحرب، وكانوا يستحبون فحول الخيل في الصفوف والحصون (والمتستر) (^٢) من العسكر، ولما ظهر من أمور الحرب، وكانوا يستحبون خصيان الخيل في الكمين والطلائع؛ لأنها أصبر وأبقى في الجهد، وروى أبو عبد الرحمن، عن معاذ بن العلاء، عن يحيى بن أبي كثير رفعه: \"عليكم بإناث الخيل، فإن ظهورها عز وبطونها كنز\". وفي لفظ: \"ظهورها حرز\".\nوقوله: (\"وإن وجدناه لبحرا\") أي: واسع الجري كما سلف، و(إن) في قول الكوفيين بمعنى (ما) (^٣)، والسلام بمعنى (إلا) وهي عند البصريين مخففة من الثقيلة.\n_________\n(^١) \"سنن الدارقطني\" ٤/ ١٠٢.\n(^٢) كلمة غير واضحة بالأصل وعليها: كذا ولعلها ما أثبتناه.\n(^٣) من (ص ١).","vol":"17","page":529},{"text":"<span data-type='title' id=toc-2059>٥١ - باب سِهَامِ الفَرَسِ</span>\n٢٨٦٣ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أبي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - جَعَلَ لِلْفَرَسِ سَهْمَيْنِ وَلصَاحِبِهِ سَهْمًا. وَقَالَ مَالِكٌ: يُسْهَم لِلْخَيْلِ وَالْبَرَاذِينِ مِنْهَا؛ لِقَوْلِهِ: ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا﴾ [النحل: ٨] وَلَا يُسْهَمُ لأكثَرَ مِنْ فَرَسٍ. [٤٢٢٨ - مسلم: ١٧٦٢ - فتح: ٦/ ٦٧]\nوَقَالَ مَالِكٌ: يُسْهَمُ لِلْخَيْلِ وَالْبَرَاذِينِ مِنْهَا؛ لِقَوْلِهِ: ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا﴾ [النحل: ٨] وَلَا يُسْهَمُ لأَكْثَرَ مِنْ فَرَسٍ.\nوذكر فيه حديث أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - جَعَلَ لِلْفَرَسِ سَهْمَيْنِ وَلِصَاحِبِهِ سَهْمًا.\nهذا الحديث أخرجه مسلم أيضًا، وأخرجه الدارقطني من حديث حجاج بن منهال، عن حماد بن سلمة، عن عبيد الله، عن نافع .. فذكره، وفيه: للفارس سهمين وللراجل سهمًا (^١).\nومن حديث ابن أبي شيبة: ثنا أبو أسامة وابن نمير قالا: ثَنَا عبيد الله، عن نافع بمثله (^٢). قَالَ الرمادي: كذا يقول ابن نمير.\nوقال أبو بكر النيسابوري شيخ الدارقطني: هذا عندي وَهَمٌ من ابن أبي شيبة أو من الرمادي؛ لأن أحمد بن حنبل وعبد الرحمن بن بشر وغيرهما رووه عن ابن نمير بخلاف هذا.\nقلتُ: ورواه ابن أبي عاصم عن ابن أبي شيبة كما سلف، ولفظه: جعل للفرس سهمين وللرجل سهمًا. ثم ساقه الدارقطني من حديث نعيم بن حماد، ثَنَا ابن المبارك عن عبيد الله، وفيه: أسهم للفارس\n_________\n(^١) \"سنن الدارقطني\" ٤/ ١٠٤.\n(^٢) \"مصنف ابن أبي شيبة\" ٦/ ٤٩٢ (٣٣١٥٩).","vol":"17","page":530},{"text":"سهمين وللراجل سهمًا. قَالَ أحمد بن منصور: كذا لفظ أبي نعيم عن ابن المبارك، والناس يخالفونه. قَالَ النيسابوري: لعل الوَهَمَ من نعيم (^١). ورواه القعنبي عن ابن وهب عن عبيد الله بالشك في الفارس أو الفرس.\nقَالَ ابن حزم: رواه عبيد الله بن عمر عن نافع بلفظ: جعل للفارس سهمين وللراجل سهمًا (^٢).\nوفي الباب أحاديث:\nأحدها: حديث مُجمِّع بن جارية قَالَ: شهدت الحديبية وكان الجيش ألفًا وخمسمائة، فيهم ثلاثمائة فارس، وقسمت خيبر على أهل الحديبية فأعطى رسول الله - صلي الله عليه وسلم - الفارس سهمين والراجل سهمًا. رواه أبو داود عن محمد بن يحيى عن مُجمِّع بن يعقوب بن مجمِّع: سمعت أبي، عن عمه عبد الرحمن بن زيد، عن مُجمِّع بن جارية، به.\nقَالَ أبو داود: وحديث أبي معاوية أصح والعمل عليه. (يعني) (^٣): أنَّ الوَهَمَ في حديث مجمع ثلاثمائة فارس، وإنما كانوا مائتين (^٤)، كما في حديث أبي معاوية؛ ولهذا قال البيهقي: حديث مجمِّع خولف فيه، ففي حديث جابر أنهم كانوا ألفًا وأربعمائة، وفي حديث صالح بن كيسان وبشير بن يسار: كان الخيل مائتي فرس (^٥).\nوأعلَّهُ ابن حزم بمجمِّع بن يعقوب؛ فقال: مجهولان (^٦)؛ وأخطأ\n_________\n(^١) \"سنن الدراقطني\" ٤/ ١٠٦.\n(^٢) \"المحلى\" ٧/ ٣٣٠.\n(^٣) لعلها: وأرى.\n(^٤) أبو داود (٢٧٣٦).\n(^٥) \"سنن البيهقي\" ٦/ ٣٢٦.\n(^٦) \"المحلى\" ٧/ ٣٣٠.","vol":"17","page":531},{"text":"فمجمِّع روى عنه جماعة، منهم قتيبة والقعنبي، ووثقوه، منهم ابن معين، وأبوه روى عنه ابن أخيه أيضًا إبراهيم بن إسماعيل بن مجمِّع، وعبد العزيز بن عبيد الله بن حمزة بن صهيب، وذكره ابن حبان في \"ثقاته\" (^١).\nثانيها: حبيب بن أبي عمرة، عن أبيه. قَالَ: أتينا النبي - صلي الله عليه وسلم - أربعة نفر، فأعطى كل إنسان منا سهما وأعطى الفرس سهمين أخرجه أبو داود من حديث عبد الرحمن المسعودي، عن ابن أبي عمرة، عن أبيه به (^٢)، وأخرجه الدارقطني من حديث عبد الله بن عبد الرحمن بن أبي عمرة، عن أبيه، عن جده بشير بن عمرو بن محصن قَالَ: أسهم لي النبي - ﷺ - لفرسي أربعة أسهم ولي سهمًا، فأخذت خمسة (^٣).\nثالثها: حديث يحيى بن عباد بن عبد الله بن الزبير عن جده قَالَ: ضرب رسول الله - صلي الله عليه وسلم - عام خيبر للزبير أربعة أسهم: سهم للزبير، وسهم لصفية، وسهمين للفرس. رواه النسائي من حديث يحيى به (^٤)، ورواه الدارقطني من حديث إسماعيل بن عياش، عن هشام، عن أبيه، عن عبد الله بن الزبير، عن الزبير (^٥).\nرابعها وخامسها: رواه أحمد من حديث ياسين بن معاذ، عن الزهري، عن مالك بن أوس، عن عمر وطلحة بن عبيد الله والزيير قالوا: كان رسول الله - ﷺ - يسهم للفرس سهمين.\nسادسها: رواه الدارقطني من حديث أبي الوليد بن برد الأنطاكي: ثَنَا\n_________\n(^١) \"الثقات\" ٧/ ٤٩٨.\n(^٢) أبو داود (٢٧٣٤).\n(^٣) \"سنن الدارقطني\" ٤/ ١٠٤.\n(^٤) النسائي ٦/ ٢٢٨.\n(^٥) \"سنن الدارقطني\" ٤/ ١٠٩ - ١١٠.","vol":"17","page":532},{"text":"الهيثم بن جميل: ثَنَا قيس: ثَنَا محمد بن علي السلمي، عن إسحاق بن عبد الله، عن أبي حازم مولى أبي رهم قَالَ: غزونا أنا والنبي - ﷺ - أنا وأخي ومعنا فرسان، فأعطانا ستة أسهم: أربعة لفرسينا وسهمين لنا (^١).\nسابعها: رواه الدارقطني أيضًا من حديث محمد بن الحسين الحنيني: ثَنَا معلي بن أسد: ثَنَا محمد بن حمران، عن عبد الله بن بسر، عن أبي كبشة الأنماري قَالَ: لما فتح رسول الله - ﷺ - قَالَ: \"إني جعلت للفرس سهمين وللفارس سهمًا، فمن نقصهما نقصه الله -جل وعز-\" (^٢).\nثامنها: رواه أيضًا من حديث قريبة بنت عبد الله، عن أمها بنت المقداد، عن ضباعة بنت الزبير، عن المقداد قَالَ: أسهم لي رسول الله - ﷺ - يوم بدر سهمًا ولفرسي سهمين (^٣).\nتاسعها: رواه أيضًا من حديث يحيى بن أيوب قَالَ: قَالَ لي إبراهيم عن كثير مولى بني مخزوم، عن عطاء، عن ابن عباس أن رسول الله - ﷺ - قسم لمائتي فرس (بحنين) (^٤) سهمين سهمين (^٥).\nعاشرها: رواه أيضًا من حديث محمد بن يزيد بن سنان: ثَنَا أبي: ثَنَا هشام بن عروة، عن أبي صالح، عن جابر قال: شهدت مع رسول الله - ﷺ - غزاة فأعطى الفارس منا ثلاثة أسهم، وأعطى الراجل سهمًا (^٦).\n_________\n(^١) \"سنن الدارقطني\" ٤/ ١٠١.\n(^٢) \"سنن الدارقطني\" ٤/ ١٠١.\n(^٣) \"سنن الدارقطني\" ٤/ ١٠٢.\n(^٤) تحرفت في الأصل إلى (بخيبر)، والمثبت من مصدر التخريج.\n(^٥) \"سنن الدارقطني\" ٤/ ١٠٣.\n(^٦) \"سنن الدارقطني\" ٤/ ١٠٥.","vol":"17","page":533},{"text":"الحادي عشر: رواه أيضًا من حديث الواقدي: ثنا محمد بن يحيى بن سهل بن أبي حثمة، عن أبيه، عن جده أنه شهد حنينًا مع رسول الله - صلي الله عليه وسلم - فأسهم لفرسه سهمين وله سهمًا.\nقَالَ محمد بن عمر: وحَدَّثنَا أبو بكر بن يحيى بن النضر، عن أبيه أنه سمع أبا هريرة يقول: أسهم رسول الله - صلي الله عليه وسلم - للفرس سهمين ولصاحبه سهما (^١)، وهذا هو الثاني عشر.\nالثالث عشر: رواه البيهقي من حديث الزنبري عن مالك عن أبي الزناد، عن خارجة بن زيد بن ثابت، عن أبيه قَالَ: أعطى النبي - صلي الله عليه وسلم - الزبير يوم (حنين) (^٢) أربعة أسهم: سهمين للفرس، وسهمًا له، وسهمًا للقرابة، ثم قَالَ: هذا من غرائب الزنبري عن مالك، وإنما يعرف بإسناد يحيى بن عبد الله بن الزبير يعني السالف. قَالَ: وفيه كفاية (^٣).\nوفي \"مراسيل أبي داود\" من حديث عبد العزيز بن رفيع، عن رجل من أهل مكة أن النبي - صلي الله عليه وسلم - قسم للفارس ثلاثة أسهم، وللراجل سهمًا، وللدارع سهمين (^٤).\nإذا تقرر ذَلِكَ؛ قَالَ الله تعالى: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧] ورسوله قد قسم للفارس ثلاثة أسهم: سهمًا له، وسهمين لفرسه، واتباعه وطاعته فرض، وكذا فعله عمر بن الخطاب وعلي، ولا مخالف لهما من الصحابة، وهو قول عامة العلماء قديمًا، وحَديثًا غير أبي حنيفة فإنه قَالَ: لا يسهم للفرس إلا سهم واحد، وقال: أكره\n_________\n(^١) \"سنن الدارقطني\" ٤/ ١١١\n(^٢) تحرفت في الأصل إلى (خيبر)، والمثبت من مصدر التخريج.\n(^٣) \"سنن البيهقي\" ٦/ ٣٢٦ - ٣٢٧.\n(^٤) \"المراسيل\" ص ٢٢٨ (٢٩٠).","vol":"17","page":534},{"text":"أن أفضل بهيمة على مسلم. وخالفه أصحابه، فبقي وحده، وخالفه العلماء الثلاثة: الشافعي ومالك وأحمد، وأبو يوسف ومحمد بن الحسن (^١)، وذكر المنذري أن قوله روي عن علي وأبي موسى.\nوقال ابن حزم: روى ليث عن الحكم أن أول من جعل للفرس سهمين عمر بن الخطاب (^٢).\nقَالَ ابن سحنون: ما أرى أن يدخل قول أبي حنيفة هذا في الاختلاف لمخالفته جميع العلماء (^٣)، وما ذكره من تفضيل الفرس على المسلم شبهة ضعيفة؛ لأن السهام كلها في الحقيقة للرجل، وحجته رواية المقداد أنه - ﷺ - أعطاه يوم بدر سهمًا له وسهمًا لفرسه، وجوابه أن ما سلف أكثر، فهو أولى، ولأنه متأخر (فهو) (^٤) ينسخ المتقدم، ذكره ابن التين.\nوما نقله البخاري عن مالك هو في \"موطئه\" بزيادة: والبراذين والهَجِين من الخيل إذا أجازها الوالي (^٥). وبقول مالك يقول أبو حنيفة والثوري والشافعي وأبو ثور أنه يسهم للبراذين والهجين؛ لأنها من الخيل فيسهم (لها) (^٦) (^٧).\nوقال الليث: لهما سهم دون سهم الفرس ولا يلحقان بالعراب.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٤٣٧.\n(^٢) \"المحلى\" ٧/ ٣٣١.\n(^٣) \"النوادر الزيادات\" ٣/ ١٥٧.\n(^٤) في (ص ١): ليس.\n(^٥) \"الموطأ\" ص ٢٨٣.\n(^٦) انظر: \"الهداية\" ٢/ ٤٣٨ - ٤٣٩، \"الأوسط\" ١١/ ١٦٠ - ١٦٢. \"البيان\" ١٢/ ٢١١ - ٢١٣، \"الشرح الكبير\" ١٠/ ٢٥٧ - ٢٦١.\n(^٧) في (ص ١): له.","vol":"17","page":535},{"text":"وقال ابن المناصف: وأول من أسهم للبِرْذَوْن رجل من هَمْدَان يقال له: المنذر الوادِعي، وكتب بذلك إلى عمر فأعجبه، فجرت سنة للخيل والبراذين، وفي ذَلِكَ يقول شاعرهم:\nومِنَّا الذي قَدْ سَنَّ في الخيل سُنَّةً … وكانت سواءً قبلَ ذاك سهامُها\nوفي \"مراسيل أبي داود\" عن مكحول أنه - ﷺ - هجن الهجين يوم خيبر وعرب العربي، للعربي سهمان، وللهجين سهم (^١).\nقَالَ عبد الحق: وروي موصولًا بزيادة زياد بن (جارية) (^٢) عن حبيب بن (سلمة) (^٣) مرفوعًا، والمرسل أصح (^٤)، وروى مكحول: أول من أسهم للبرذون خالد بن الوليد، قسم لها نصف سهمان الخيل، وبه قَالَ أحمد. قَالَ ابن المناصف: وروي أيضًا عن الحسن.\nوقال مكحول: لا شيء للبراذين، وهو قول الأوزاعي (^٥).\nقَالَ ابن حزم (للراجل) (^٦) وراكب البغل والحمار والجمل سهم واحد فقط، وهو قول مالك والشافعي وأبي سليمان.\nوقال أبو حنيفة: للفارس سهمان: له سهم ولفرسه أو لسائر ما ذكرنا سهم، (وهو قول أبي موسى الأشعري. وقال أحمد: للفارس ثلاثة أسهم) (^٧)، ولراكب البعير سهمان (^٨)، واحتج مالك في \"الموطأ\" بالآية السالفة (^٩).\n_________\n(^١) \"المراسيل \" ص ٢٢٧ (٢٨٧).\n(^٢) في (ص ١): حارثة.\n(^٣) في (ص ١): مسلمة.\n(^٤) \"الأحكام الوسطى\" ٣/ ٨٢.\n(^٥) \"مختصر اختلاف العلماء\" ٣/ ٤٤٠.\n(^٦) من (ص ١).\n(^٧) من (ص ١).\n(^٨) \"المحلى\" ٧/ ٣٣٠.\n(^٩) \"الموطأ\" ص ٢٨٣.","vol":"17","page":536},{"text":"واسم الخيل يقع على الهجين والبراذين، وهي تغني غناها في كثير من المواضع، فمن زعم فرقا بينهما فعليه الدليل، واحتج مالك أيضًا بقول سعيد بن المسيب أنه سئل: هل في البراذين صدقة؟ قَالَ: وهل في الخيل صدقة (^١)؟\nوذهب مالك وأبو حنيفة ومحمد بن الحسن والشافعي إلى أنه لا يسهم لأكثر من فرس الذي يقاتل عليه، وبه قَالَ أهل الظاهر. وقال الثوري والأوزاعي وأبو يوسف والليث وأحمد وإسحاق: يسهم لفرسين. وهو قول ابن وهب وابن الجهم من المالكية، ونقله ابن أبي عاصم عن الحسن ومكحول وسعيد بن عثمان. قَالَ ابن الجهم: أنا بريء من قول مالك، فإنه لم (يشاهد فيشاهد) (^٢) الحال، ولعله ذهب هذا عليه (^٣).\nقَالَ القرطبي: فلم يقل أحد: إنه يسهم لأكثر من فرسين إلا شيئًا روي عن سليمان بن موسى الأشدق قَالَ: يسهم لمن عنده أفراس، لكل فرس سهمان، وهو شاذ (^٤).\nوحجة القول الأول أنهم أجمعوا على أن سهم فرس واحد يجب مع ثبوت الخبر بذلك عن رسول الله، فثبت القول به إذ هو سُنة وإجماع، ووجب التوقف عن القول بأكثر من ذَلِكَ إذ لا حجة مع القائلين به، وعن مالك فيما ذكره ابن المناصف: إذا كان المسلمون في سفن\n_________\n(^١) \"الموطأ\" ص ٢٨٣.\n(^٢) في (ص ١): ينبأ حديث هذا.\n(^٣) انظر: \"بدائع الصنائع\" ٧/ ١٢٦، \"الموطأ\" ص ٢٨٣، \"النوادر والزيادات\" ٣/ ١٥٨، \"الأم\" ٧/ ٣١١، \"الأوسط\" ١١/ ١٥٧ - ١٥٨، \"المحلى\" ٧/ ٣٣١.\n(^٤) \"المفهم\" ٣/ ٥٥٩.","vol":"17","page":537},{"text":"فلقوا العدو فغنموا، أنه يضرب للخيل التي معهم في السفن بسهمهم، وهو قول الشافعي والأوزاعي وأبي ثور.\nوقال بعض الفقهاء: القياس أنه لا يسهم لها.\nواختلف في الفرس يموت قبل حضور القتال، فقال الشافعي وأحمد وإسحاق وأبو ثور: لا يسهم له إلا إذا حضر القتال. (^١)\nوقال مالك وابن القاسم وأشهب وعبد الملك بن الماجشون: بالإدراب يستحق الفرس الإسهام. وإليه ذهب ابن حبيب، (قَالَ) (^٢): ومن حطم فرسه أو كسر بعد الإيجاف أسهم له. قَالَ مالك: ويسهم للرهيص من الخيل وإن لم يزل رهيصًا من حين دخل إلى (حين) (^٣) خرج بمنزلة الإنسان المريض (^٤)، وقاله ابن الماجشون وأشهب وأصبغ.\nوقال اللخمي: وروي عن مالك أنه لا يسهم للمريض من الخيل. (^٥)\nوقال الأوزاعي في رجل دخل دار الحرب بفرسه ثم باعه من رجل دخل دار الحرب راجلًا، وقد غنم المسلمون غنائم قبل شرائه وبعده أنه يسهم للفرس فما غنموا قبل الشراء للبائع، وما غنموا بعد الشراء فسهمه للمشتري، فما اشتبه من ذَلِكَ قسم بينهما. وبه قَالَ أحمد وإسحاق. (^٦)\nقَالَ ابن المنذر: وعلى هذا مذهب الشافعي إلا فيما اشتبه، فمذهبه أن يوفر الذي أشكل من ذَلِكَ بينهما حَتَّى يصطلحا (^٧).\n_________\n(^١) انظر: \"الأوسط\" ١١/ ١٦٤، \"البيان\" ١٢/ ٢١٤، \"الشرح الكبير\" ١٠/ ٢٦٤ - ٢٦٥.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) \"النوادر والزيادات\" ٣/ ١٥٩.\n(^٥) انظر: \"المنتقى\" ٣/ ١٩٦.\n(^٦) انظر: \"الشرح الكبير\" ١٠/ ٢٦٦ - ٢٦٩، \"الإنصاف\" ١٠/ ٢٦٦.\n(^٧) \"الأوسط\" ١١/ ١٦٤.","vol":"17","page":538},{"text":"وقال أبو حنيفة: إذا دخل أرض العدو غازيًا راجلًا ثم ابتاع فرسًا يقاتل عليه وأحرزت الغنيمة وهو فارس، أنه لا يضرب له إلا بسهم راجل (^١).\nفائدة:\nفي قسمته - ﷺ - للفرس سهمين حض على إكساب الخيل واتخاذها، لما جعل الله فيها من البركة في إعلاء (كلمة الله) (^٢) وإعزاز حزبه، وليعظم شوكة المسلمين بالخيل الكثير. قَالَ تعالى: ﴿وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ﴾ [الأنفال: ٦٠].\nفائدة:\n(البرذون) (^٣) كما قَالَ ابن حبيب هو: العظيم. يريد: الجافي الخلقة العظيم الأعلى، وليست العراب كذلك فإنها أضمر وأرق أعضاء وأعلى خلقة. قَالَ ابن التين: والمعروف من قول مالك أن البراذين كالخيل. وقد سلف ذلك.\nوقال ابن حبيب: إذا اشتبهت الخيل في القتال عليها والطلب أسهم لها. قَالَ في \"المعونة\": لأنها (تراد للشعاب) (^٤) والجبال بخلاف الخيل، والهجين، والبراذين: خيل الروم والفرس (^٥).\nقَالَ غيره: وهو الذي أبوه نبطي وأمه نبطية.\nقَالَ ابن فارس: اشتقاق البرذون من برذن الرجل برذنة إذا ثقل (^٦).\n_________\n(^١) انظر: \"بدائع الصنائع\" ٧/ ١٢٧، \"فتح القدير\" ٥/ ٥٠٠.\n(^٢) في (ص ١): (كلمته).\n(^٣) من (ص ١).\n(^٤) في (ص ١): زاد للسفار.\n(^٥) \"المعونة\" ١/ ٤٠٣.\n(^٦) \"مجمل اللغة\" ١/ ١٤٢.","vol":"17","page":539},{"text":"وقال مكحول والأوزاعي: لا يسهم إلا للعربي، وهي عند مالك كالخيل كما سلف.\nواستدلال مالك بالآية لأن اسم الخيل جِ يتناول البراذين؛ لأنه تعالى قَالَ: ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً﴾ [النحل: ٨] فكأنه تعالى استوعب ذكر جميع الحيوان المشار إلى ركوبه والحمل عليه لتعدد النعمة منه علينا، فذكر الأنعام وما يحمل عليه منها ثم ذكر الثلاثة، فكأنه استوعب هذا الجنس ولم يذكر البراذين ولا الهجين، فدل على أن اسم الخيل يتناولها (^١). وقيل: في قول مالك: (يسهم للخيل، والبراذين منها). أن حكمهما واحد وإن لم يتناولها اسم الخيل لقوله - ﷺ -: \"إن الأشعريين إذا (أملقوا) (^٢) جمعوا أزوادهم فتساووا فيها، فهم مني وأنا منهم\" (^٣)، لم يرد أنه منهم في النسب ولا أنهم من قريش، وإنما أراد أن خلقهم في المساواة أقرب إلى خلقه العظيم (^٤).\n_________\n(^١) انظر: \"الموطأ\" ص ٢٨٣.\n(^٢) كذا في الأصل، وفي \"الصحيح\": أرملوا.\n(^٣) سلف برقم (٢٤٨٦) كتاب: الشركة، باب: الشركة في الطعام، من حديث أبي موسى، ورواه مسلم (٢٥٠٠) كتاب: \"فضائل الصحابة\" باب: من فضائل الأشعريين - ﵃ -.\n(^٤) ورد بهامش الأصل: أعلم أن العربي الذي أبواه عربيان، وعكسه البرذون.\nوالهجين: هو مَنْ أبوه عربي وأمه عجمية، والمقدف عكسه. والله أعلم.","vol":"17","page":540},{"text":"<span data-type='title' id=toc-2060>٥٢ - باب مَنْ قَادَ دَابَّةَ غَيْرِهِ في الحَرْبِ</span>\n٢٨٦٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سَهْلُ بْنُ يُوسُفَ، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، قَالَ رَجُلٌ لِلْبَرَاءِ بْنِ عَازِبٍ - ﵄ -: أَفَرَرْتُمْ عَنْ رَسُولِ اللهِ - ﷺ - يَوْمَ حُنَيْنٍ؟ قَالَ: لَكِنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَفِرَّ، إِنَّ هَوَازِنَ كَانُوا قَوْمًا رُمَاةً، وَإِنَّا لَمَّا لَقِينَاهُمْ حَمَلْنَا عَلَيْهِمْ فَانْهَزَمُوا، فَأَقْبَلَ الْمُسْلِمُونَ عَلَى الْغَنَائِمِ، وَاسْتَقْبَلُونَا بِالسِّهَامِ، فَأَمَّا رَسُولُ اللهِ - ﷺ - فَلَمْ يَفِرَّ، فَلَقَدْ رَأَيْتُهُ وَإِنَّهُ لَعَلَى بَغْلَتِهِ الْبَيْضَاءِ وَإِنَّ أَبَا سُفْيَانَ آخِذٌ بِلِجَامِهَا، وَالنَّبِيُّ - ﷺ - يَقُولُ:\n\"أَنَا النَّبِيُّ لَا كَذِبْ … أَنَا ابْنُ عَبْدِ الْمُطَّلِبْ\".\n[٢٨٧٤، ٢٩٣٠، ٣٠٤٢، ٤٣١٥، ٤٣١٦، ٤٣١٧ - مسلم: ١٧٧٦ - فتح: ٦/ ٦٩]\nذكر فيه حديث أَبِي إِسْحَاقَ قال: قَالَ رَجُلٌ لِلْبَرَاءِ بْنِ عَازِبٍ: أَفَرَرْتُمْ عَنْ رَسُولِ اللهِ - ﷺ - يَوْمَ حُنَيْنٍ؟ قَالَ: لكن رَسُولَ اللهِ - ﷺ - لَمْ يَفِرَّ، إِنَّ هَوَازِنَ كَانُوا قَوْمًا رُمَاةً، وَإِنَّا لَمَّا لَقِينَاهُمْ حَمَلْنَا عَلَيْهِمْ فَانْهَزَمُوا، فَأَقْبَلَ المُسْلِمُونَ عَلَى الغَنَائِمِ، وَاسْتَقْبَلُونَا بِالسِّهَام، فَأَمَّا رَسُولُ اللهِ - ﷺ - فَلَمْ يَفِرَّ، فَلَقَدْ رَأَيْتُهُ وَإِنَّهُ لَعَلَى بَغْلَتِهِ البَيْضَاءِ وَإنَّ أَبَا سُفْيَانَ آخِذٌ بِلِجَامِهَا، وَالنَّبِيُّ - ﷺ - يَقُولُ:\n\"أَنَا النَّبِيُّ لَا كَذِبْ … أَنَا ابن عَبْدِ المُطَّلِبْ\"\nهذا الحديث أخرجه مسلم أيضًا، وفي لفظ: كنا والله إذا احمر البأس نتقي به (^١).\nوذكره البخاري في موضع آخر: فنزل واستنصر (^٢).\n_________\n(^١) مسلم (١٧٧٦/ ٧٩) كتاب الجهاد، باب في غزوة حنين.\n(^٢) سيأتي برقم (٢٩٣٠) باب من صف أصحابه عند الهزيمة.","vol":"17","page":541},{"text":"وفي موضع آخر: قال إسرائيل وزهير: نزل رسول الله - ﷺ - عن بغلته (^١)، وفي رواية قال البراء: رجل من قيس (^٢).\nثم الكلام عليه من وجوه:\nأحدها: (حنين) بالحاء المهملة: وادٍ بينه وبين مكة ثلاث ليال قرب الطائف قاله الواقدي.\nوقال البكري: بضعة عشر ميلًا، والأغلب فيه التذكير؛ لأنه اسم ماء، وربما أنثته العرب جعلته اسمًا للبقعة، وهو وراء عرفات، سمي بحنين بن قانية بن مهلاييل (^٣).\nوقال الزمخشري: هو إلى جَنْبِ ذِي المَجَازِ، وتأتي في الغزوات، وكانت سنة ثمان، وسببها أنه لما أجمع - ﵇ - على الخروج من مكة لنصرة خزاعة أتى الخبر إلى هوازن أنه يريدهم، فاستعدوا للحرب حتى أتوا سوق ذي المجاز فسار - ﵇ - حتى أشرف على وادي حنين مساء ليلة الأحد، ثم صابحهم يوم الأحد نصف شوال.\nثانيها: قوله: (ولكن رسول الله - ﷺ - لم يفر) هذا معلوم من حاله وحال الأنبياء؛ لفرط إقدامهم وشجاعتهم وثقتهم بوعد الله في رغبتهم في الشهادة ولقائه، ولم يثبت عن واحد منهم -والعياذ بالله- أنه فر، ومن قال ذلك في رسول الله - ﷺ - قتل، ولم يستتب عند مالك؛ لأنه صار بمنزلة من قال: إنه كان أسودَ أو أعجميًّا؛ لإنكاره ما علم من وصفه قطعًا وذلك كُفْرٌ.\n_________\n(^١) سيأتي برقم (٤٣١٧) كتاب المغازي، باب قول الله تعالى: ﴿وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ﴾.\n(^٢) سيأتي برقم (٤٣١٧).\n(^٣) \"معجم ما استعجم\" ٢/ ٤٧١ - ٤٧٢.","vol":"17","page":542},{"text":"قال القرطبي: وحُكِيَ عن بعض أصحابنا الإجماعُ على قتل من أضاف إليه نقصًا أو عيبًا، وقيل: يستتاب فإن تاب وإلا قتل (^١).\nوقال ابن بطال: من زعم أنه انهزم فقد رماه بأنه كذب وحي الله بالعصمة من الناس، فإن تاب وإلا قتل؛ لأنه كافر إن لم يتأول ويعذر بتأويله، وستكون لنا عودة إليه قريبًا في باب: من صف أصحابه عند الهزيمة (^٢).\nوالذين فروا يومئذ إنما فتحه عليهم من كان في قلبه مرض من مسلمة الفتح المؤلفة ومشركيها، والذين لم يكونوا أسلموا، والذين خرجوا لأجل الغنيمة، وإنما كانت هزيمتهم فجأة.\nثالثها: ركوبه يومئذ بغلتَهُ البيضاءَ هو النهاية في الشجاعة والثبات، لاسيما في نزوله عنها وتقدمه يركض على بغلته إلى جمع المشركين حين فر الناس، وليس معه إلا اثنا عشر نفرًا، وكان العباس وأبو سفيان -كما ذكر هنا، وهو ابن الحارث كما سيأتي- آخذين بلجامها يمنعانها، ففي مسلم: كانت بيضاء أهداها له فروة بن نفاثة (^٣)، وفي لفظ: كانت شهباء (^٤).\nوعند ابن سعد: كان راكبا دلدل التي أهداها له المقوقس (^٥).\n_________\n(^١) \"المفهم\" ٣/ ٦٢١.\n(^٢) \"شرح ابن بطال\" ٥/ ٦٩.\n(^٣) مسلم (١٧٧٥) كتاب الجهاد، باب في غزوة حنين، من حديث العباس بن عبد المطلب.\n(^٤) رواه أحمد ١/ ٢٠٧، والنسائي في \"الكبرى\" ٥/ ١٩٤ (٨٦٤٧)، من حديث العباس.\n(^٥) \"الطبقات الكبرى\" ١/ ٤٩١.","vol":"17","page":543},{"text":"فيجوز أن يكون ركوبه متعددًا بعد أن نزل.\nرابعها: قوله: (\"أنا النبي لا كذب\") كان بعض العلماء يرويه \"لا كذبَ\" بنصب الباء ليخرجه عن وزن الشعر، حكاه ابن التين، وقد قيل: إنما قيل: أنت النبي لا كذب، أنت ابن عبد المطلب فقال حكايته قولهم \"أنا النبي لا كذب\".\nوفيه: إثبات النبوة، أي: أنا ليس بكاذب فيما أقول، فيجوز عليّ الانهزام، وإنما ينهزم من ليس على يقين من النصرة وهو على خوف من الموت، والشارع على يقين من النصرة مما أوحى الله إليه في كتابه وأعلمه أنه لابد له من كمال هذا الأمر، فمن زعم بعد هذا أنه انهزم فقد رماه بأنه كذب وحي الله أن الله يعصمه، وقد سلف حكمه.\nخامسها: إن قلت: نهى عن الافتخار بالآباء وقال هنا ما قال، قلت: عنه قولان:\nأحدهما: أنه أشار بذلك إلى رؤية رآها عبد المطلب دالة على نبوته مشهورة عند العرب فأخبر بها قريشًا، فعبرت بأن سيكون له ولد يسود الناس ويهلك أعداؤه على يديه، وكان أمر تلك الرؤيا مشهورة في قريش، فذكرهم بقوله هذا أمر تلك الرؤيا؛ ليقوى بذلك من انهزم من أصحابه فيرجعوا وليثقن بأن الظفر لهم.\nثانيها: أنه أشار بذلك إلى خبر نقل عن سيف بن ذي يزن أنه أخبر عبد المطلب وقت وجوده، وأنه في جماعة قريش وهو أن يكون في ولده.\nوعنه: جواب ثالث: لشهرة جده فإنها أكبر من شهرة والده؛ لأنه توفي شابًّا في حياة أبيه، وكان كثيرا ما ينسب إليه عملًا بالعادة في الشهرة؛ ولهذا قال ضمام بن ثعلبة لما وفد عليه قال: أيكم ابن","vol":"17","page":544},{"text":"عبد المطلب (^١)؟\nسادسها: فيه: خدمة السلطان في الحرب، وسياسة دوابه لأشراف الناس من قرابته وغيرهم.\nوفيه: جواز الانتماء في الحرب، وإنما كره من ذلك ما كان على وجه الافتخار في غير الحرب؛ لأنه رخص في الخيلاء فيه مع نهيه عنهما في عرفنا، وفي الترمذي محسنًا عن ابن عمر: لقد رأيتنا يوم حنين وإن الفئتين موليتين وما مع رسول الله - ﷺ - إلا مائة رجل (^٢).\nولعله عند البلاء حق كما قال ابن إسحاق، وعند الزبير ممن ثبت منهم يومئذ عتبة ومعتب ابنا أبي لهب. ولابن إسحاق: وجعفر بن أبي سفيان بن الحارث بن عبد المطلب وأبو بكر وعمر وعلى والفضل بن العباس وأسامة وقثم بن العباس وأيمن بن أم أيمن -وقتل يومئذ- وربيعة بن الحارث بن عبد المطلب (^٣)، وعقيل بن أبي طالب فيما ذكره ابن الأثير (^٤)، وأم سليم أم أنس بن مالك. قال العباس:\nنصرنا رسول الله في الحرب تسعة … وقد فر من قد فر عنه وأقشعوا\nوعاشرنا لاقى الحمام بنفسه … لما مسه في الله لا يتوجع\nويروى: سبعة وثامننا.\nوقال العباس -فيما رواه ابن أبي عاصم في \"الجهاد\"- شهد النبي - ﷺ - يوم حنين وما معه إلا أنا وأبو سفيان (^٥).\n_________\n(^١) سلف برقم (٦٣) كتاب العلم، باب ما جاء في العلم.\n(^٢) الترمذي (١٦٨٩).\n(^٣) \"سيرة ابن هشام\" ٤/ ٧٢.\n(^٤) \"أسد الغابة\" ٤/ ٦٤.\n(^٥) لم أجده في \"الجهاد\"، ورواه أحمد ١/ ٢٠٧.","vol":"17","page":545},{"text":"فإن قلتَ: كيف فر القوم، وهو كبيرة؟\nقلتُ: ذاك أن ينوي عدم العود عند وجدان القوة، وأما من تحيز إلى فئة أو كان فراره لكثرة عدد العدو أو نوى العود إذا أمكنه فلا محذور فيه ولا داخل في الوعيد، ولقد قال تعالى في حق هؤلاء: ﴿ثُمَّ أَنْزَلَ الله سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ﴾ [الفتح: ٢٦].\nوفيه: جواز الأخذ بالشدة، والتعرض للهلكة في سبيل الله؛ لأن الناس فروا عن رسول الله - ﷺ - ولم يبق معه إلا اثنا عشر رجلًا، والمشركون في أضعافهم عددًا جرارًا كثيرًا فلزموا مكانهم ومصافهم، ولم يأخذوا بالرخصة من الفرار.\nوفيه: ركوب البغال في الحرب للإمام كما سلف؛ ليكون أثبت له؛ ولئلا يظن به الأستعداد للفرار والتولي، وهو من باب السياسة لنفوس الأتباع؛ لأنه إذا ثَبَتَ ثَبَتَ أتباعه، وإذا ربي منه العزم على الثبات عزم معه عليه.","vol":"17","page":546},{"text":"<span data-type='title' id=toc-2061>٥٣ - باب الرِّكَابِ وَالْغَرْزِ لِلدَّابَّةِ</span>\n٢٨٦٥ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ إِذَا أَدْخَلَ رِجْلَهُ فِي الغَرْزِ وَاسْتَوَتْ بِهِ نَاقَتُهُ قَائِمَةً، أَهَلَّ مِنْ عِنْدِ مَسْجِدِ ذِي الحُلَيْفَةِ. [انظر: ١٦٦ - مسلم: ١١٨٧، ١٢٦٧ - فتح: ٦/ ٦٩]\nذكر فيه حديث ابن عمر أن النبي - ﷺ - كَانَ إِذَا أَدْخَلَ رِجْلَهُ فِي الغَرْزِ وَاسْتَوَتْ بِهِ نَاقَتُهُ قَائِمَةً، أَهَلَّ مِنْ عِنْدِ مَسْجِدِ ذِي الحُلَيْفَةِ. وقد سلف في الحج (^١).\nوالغرز للرحل بمنزلة الركاب للسرج؛ ليستعين به الراكب عند ركوبه ويعتمد عليه وهو شيء قديم معروف عندهم، وهذا يفسر ما جاء عن عمر -أنه قال: اقطعوا الركب وثبوا على الخيل وثبًا (^٢) - أنه لم يرد بذلك منع إيجاد الركب أصلًا وإنما أراد به تمرينهم وتدريبهم على ركوب الخيل؛ حتى يسهل عليهم ذلك من غير استعانة بالركب، لا أنه أراد منع الركب البتة؛ لأنه - ﵇ - اتخذها واستعان بها في ركوبه.\n_________\n(^١) سلف برقم (١٥١٤) باب قول الله تعالى ﴿يَأْتُوكَ رِجَالًا﴾.\n(^٢) رواه عبد الرزاق في \"جامع معمر\" ١١/ ٨٥ (١٩٩٩٤)، وابن أبي شيبة ٥/ ١٧١ (٢٤٨٥٩)، وأبو يعلى ١/ ١٨٩ (٢١٣)، والبيهقي ١٠/ ١٤؛ كلهم بلفظ: وانزوا على الخيل نزوا.","vol":"17","page":547},{"text":"<span data-type='title' id=toc-2062>٥٤ - باب رُكُوبِ الفَرَسِ العُرْيِ</span>\n٢٨٦٦ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ -: اسْتَقْبَلَهُمُ النَّبِيُّ - ﷺ - عَلَى فَرَسٍ عُرْىٍ، مَا عَلَيْهِ سَرْجٌ، فِي عُنُقِهِ سَيْفٌ. [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح: ٦/ ٧٠]\nذكر فيه حديث أنس: اسْتَقْبَلَهُمُ النَّبِيُّ - ﷺ - عَلَى فَرَسٍ عُرْيٍ، مَا عَلَيْهِ سَرْجٌ، وفِي عُنُقِهِ سَيْفٌ.\nثم ترجم:","vol":"17","page":548},{"text":"<span data-type='title' id=toc-2063>٥٥ - باب الفَرَسِ القَطُوفِ</span>\n٢٨٦٧ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ عَنْ أَنَسِ بْنِ مَالِكٍ -﵁ أَنَّ أَهْلَ الْمَدِينَةِ فَزِعُوا مَرَّةً، فَرَكِبَ النَّبِيُّ - ﷺ - فَرَسًا لأَبِي طَلْحَةَ كَانَ يَقْطِفُ -أَوْ كَانَ فِيهِ قِطَافٌ- فَلَمَّا رَجَعَ قَالَ: \"وَجَدْنَا فَرَسَكُمْ هَذَا بَحْرًا\". فَكَانَ بَعْدَ ذَلِكَ لَا يُجَارَى. [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح ٦/ ٧٠]\nوساق فيه حديث أنس أيضًا أَنَّ أَهْلَ المَدِينَةِ فَزِعُوا مَرَّةً، فَرَكِبَ رسول الله - ﷺ - فَرَسًا لأَبِي طَلْحَةَ كَانَ يَقْطِفُ -أَوْ كَانَ فِيهِ قِطَافٌ- فَلَمَّا رَجَعَ قَالَ: \"وَجَدْنَا فَرَسَكُمْ هذا بَحْرًا\". فَكَانَ بَعْدَ ذَلِكَ لَا يُجَارى. وقد سلف.\nوركوبه الفرس عريًا من باب التواضع.\nوفيه: رياضة وتدريب للفروسية، ولا يفعله إلا من أحكم الركوب.\nوفيه: أنه يجب على الفارس أن يتعهد صنعته، ويروض طباعه عليها لئلا يثقل إذا احتاج إلى نفسه عند الشدائد.\nوفيه: تعليق السيف في العنق.\nومعنى (يقطف): يقارب الخطو في سرعته، ودابة قطوف: بينة القطاف، وهو ضد الوساع، يقال: قطفت الدابة: أبطأت السير مع تقارب الخطو فهي قطوف.\nوفيه: أن الإمام لا بأس أن يركب دون الدواب ليروضها ويؤدبها حتى تمرن على تأديبه، وذلك من التواضع.\nوفيه: بركة الشارع؛ لأن ركوب الفرس أزال عنه اسم البطء والقطاف وسار لا يجارى بعد ذلك أي: لا يسابق لشدة سرعته، فهذِه من علامات نبوته.","vol":"17","page":549},{"text":"<span data-type='title' id=toc-2064>٥٦ - باب السَّبْقِ بَيْنَ الخَيْلِ</span>\n٢٨٦٨ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄قَالَ: أَجْرَى النَّبِيُّ - ﷺ - مَا ضُمِّرَ مِنَ الخَيْلِ مِنَ الحَفْيَاءِ إِلَى ثَنِيَّةِ الْوَدَاعِ، وَأَجْرَى مَا لَمْ يُضَمَّرْ مِنَ الثَّنِيَّةِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ. قَالَ ابْنُ عُمَرَ: وَكُنْتُ فِيمَنْ أَجْرَى. قَالَ عَبْدُ اللهِ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ. قَالَ سُفْيَانُ: بَيْنَ الْحَفْيَاءِ إِلَى ثَنِيَّةِ الوَدَاعِ خَمْسَةُ أَمْيَالٍ أَوْ سِتَّةٌ، وَبَيْنَ ثَنِيَّةِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ مِيلٌ. [انظر: ٤٢٠ - مسلم: ١٨٧٠ - فتح: ٦/ ٧١]\nذكر فيه حديث ابن عمر من ثلاثة طرق في ثلاثة أبواب: حَدَّثَنَا قَبِيصَةُ، ثَنَا سُفْيَانُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - قَالَ: أَجْرى النَّبِيُّ - ﷺ - مَا ضُمِّرَ مِنَ الخَيْلِ مِنَ الحَفْيَاءِ إلى ثَنِيَّةِ الوَدَاعِ، وَأَجْرى مَا لَمْ يُضَمَّرْ مِنَ الثَّنِيَّةِ إلى مَسْجِدِ بَنِي زُرَيْقٍ. وقَالَ ابن عُمَرَ: وَكُنْتُ فِيمَنْ أَجْرى. قَالَ عَبْدُ اللهِ: عن سُفْيَانُ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ. قَالَ سُفْيَانُ: بَيْنَ الحَفْيَاءِ إلى ثَنِيَّةِ الوَدَاعِ خَمْسَةُ أَمْيَالٍ أَوْ سِتَّةٌ، وَبَيْنَ الثَّنِيَّةِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ مِيلٌ.\nهذا الحديث سبق في أحكام المساجد في باب هل يقال: مسجد بني فلان، ثم ترجم عليه هنا:","vol":"17","page":550},{"text":"<span data-type='title' id=toc-2065>٥٧ - باب إِضْمَارِ الخَيْلِ لِلسَّبْقِ</span>\n٢٨٦٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ -﵁ - أَنَّ النَّبِيَّ - ﷺ - سَابَقَ بَيْنَ الخَيْلِ الَّتِي لَمْ تُضَمَّرْ، وَكَانَ أَمَدُهَا مِنَ الثَّنِيَّةِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ. وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ كَانَ سَابَقَ بِهَا. [قَال أَبُو عَبْد اللهِ: أَمَدًا: غَايَةً ﴿فَطَالَ عَلَيْهِمْ الأمْدُ﴾ [الحديد: ١٦]. [انظر: ٤٢٠ - مسلم: ١٨٧٠ - فتح: ٦/ ٧١]\nثم ساق عن أَحْمَدَ بْنِ يُونُسَ، ثنا اللَّيْثُ، عَنْ نَافِعٍ، عَنْ ابن عمر أَنه - ﷺ - سَابَقَ بَيْنَ الخَيْلِ التِي لَمْ تُضَمَّرْ، وَكَانَ أَمَدُهَا مِنَ الثَّنِيَّةِ إلى مَسْجِدِ بَنِي زُريقٍ. وَأَنَّ عَبْدَ اللهِ بْنَ عُمَرَ كَانَ سَابَقَ بِهَا.\nثم ترجم عليه:","vol":"17","page":551},{"text":"<span data-type='title' id=toc-2066>٥٨ - باب غَايَةِ السَّبْقِ لِلْخَيْلِ الْمُضَمَّرَةِ</span>\n٢٨٧٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: سَابَقَ رَسُولُ اللهِ - ﷺ - بَيْنَ الخَيْلِ الَّتِي قَدْ أُضْمِرَتْ فَأَرْسَلَهَا مِنَ الْحَفْيَاءِ، وَكَانَ أَمَدُهَا ثَنِيَّةَ الْوَدَاعِ -فَقُلْتُ لِمُوسَى: فَكَمْ كَانَ بَيْنَ ذَلِكَ؟ قَالَ سِتَّةُ أَمْيَالٍ أَوْ سَبْعَةٌ- وَسَابَقَ بَيْنَ الخَيْلِ الَّتِي لَمْ تُضَمَّرْ، فَأَرْسَلَهَا مِنْ ثَنِيَّةِ الْوَدَاعِ، وَكَانَ أَمَدُهَا مَسْجِدَ بَنِي زُرَيْقٍ، قُلْتُ: فَكَمْ بَيْنَ ذَلِكَ؟ قَالَ: مِيلٌ أَوْ نَحْوُهُ. وَكَانَ ابْنُ عُمَرَ مِمَّنْ سَابَقَ فِيهَا. [انظر: ٤٢٠ - مسلم: ١٨٧٠ - فتح: ٦/ ٧٢]\nثم ساقه: حَدَّثنَا عَبْدُ الله بْنُ مُحَمَّدٍ، ثَنَا مُعَاوِيَةُ، ثَنَا أَبُو إِسْحَاقَ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ. فذكره، قال ابن عقبة في الأول: بين ذلك ستة أميال، أو سبعة، وتضمير الخيل أن تدخل في بيت وينقص من علفه ويخلل حتى يكثر عرقه فينقص لحمه، فيكون أقوى لجريه، وقيل: ينقص علفه ويخلل بخل مبلول.\nوفيه: تجويع البهائم على وجه الإصلاح عند الحاجة إلى ذلك، وإنما سابق - ﵇ - ليعلم الناس إجراء الخيل لملاقاة العدو، وجعل بعضهم المسابقة سنة، وبعضهم أباحه.\nوفيه: جواز المسابقة بينها وذلك مما خص به، وخرج من باب القمار بالسنة، وكذلك هو خارج من باب تعذيب البهائم؛ لأن الحاجة إليها تدعو إلى تأديبها وتدريبها.\nوفيه: رياضة الخيل المعدة للجهاد، ومسابقة الأميال، والميل من الأرض: قدر مد البصر. كما قال ابن فارس (^١)، والأمد الغاية التي ينتهى إليها من موضع أو وقت.\n_________\n(^١) مجمل اللغة\" ٢/ ٨٢ مادة: (ميل).","vol":"17","page":552},{"text":"و(الحفياء) بالحاء المهملة، ثم فاء، ثم ياء: موضع خارج المدينة.\nو(الثنية): الجبل وترى عن بعد.\nو(بنو زريق) -بتقديم الزاي على الراء- قبيل من الأنصار.\nو(ثنية الوداع) مما يلي من طريق مكة (^١) وهو خارج المدينة.\nوبوب إضمار الخيل للسبق ولم يأت في الباب بذكر الإضمار، ويجاب بأنه أشار بطرق من الحديث إلى بقيته، وأحال على سائره؛ لأن تمام الحديث: سابق بين الخيل التي ضمرت وبين الخيل التي لم تضمر؛ وذلك كله موجود في حديث واحد فلا حرج عليه في تبويبه.\nقال ابن المنير: البخاري يترجم على الشيء من الجهة العامة، فقد يكون بائنًا وقد يكون متفهمًا، فمعنى الترجمة أنه هل هو شرط أم لا؟ فبين أنه ليس بشرط؛ لأنه - ﵇ - سابق بها مضمرة وغير مضمرة، وهذا أقعد بمقاصد البخاري (^٢).\nقال الأخفش: كان أهل المدينة يوادعون الحاج إليها، أي: إلى ثنية الوداع، فإن أراد أن ذلك كان في الجاهلية فهو كما قال، وإلا فليس كذلك؛ لأنه لما قدم - ﵇ - مهاجرًا إلى المدينة تلقته الأنصار يرتجزون:\nطلع البدر علينا … من ثنيات الوداع\nوجب الشكر علينا … ما دعا لله داع\nوفيه: أن المسابقة بين الخيل يجب أن يكون أمدادها معلومًا، وأن تكون الخيل متساوية الأحوال أو متقاربة، وأن لا يسابق المضمر مع\n_________\n(^١) في هامش الأصل: المعروف المشهور أنها من طريق الجائي من الشام، وقد نبهت على ذلك في تعليقي على \"صحيح البخاري\".\n(^٢) \"المتواري\" ص ١٥٥.","vol":"17","page":553},{"text":"غيره، وهذا إجماع من العلماء؛ لأن صبر الفرس المضمر المجوع في الجري أكثر من صبر المعلوف؛ ولذلك جعلت غاية المضمرة ستة أميال أو سبعة وجعلت غاية المعلوفة ميلًا واحدًا.\nواختلف العلماء في صفة المسابقة، فقال سعيد بن المسيب: ليس بِرِهان الخيل بأسٌ إذا أدخل فيها محلل لا يأمنان أن يسبق، فإن سبق أخذ السبق، وإن سُبق لم يكن عليه شيء (^١).\nوبه قال الزهري والأوزاعي والشافعي وأحمد وإسحاق قالوا: إذا أدخل فرشا بين فرسين وقد أمن من أن يسبق فهو قمار لا يجوز.\nوقال مالك: ليس عليه العمل، وفسر العلماء قول سعيد أن معنى دخول المحلل بينهم؛ للخروج عن معنى القمار المحرم فيجعل عنده كل واحد من المتراهنين سبقا فمن سبق منهما أخذ السبقين جميعًا، وكذلك إن سَبَق المحلل أخذهما، وإن سُبِقَ لم يؤخذ منه شيء، ولا يقول مالك بالسبق بالمحلل، وإنما يجوز عنده أن يجعل الرجل سبقه ولا يرجع إليه بكل حال كسبق الإمام، فمن سبق كان له، وإن أجرى جاعل السبق معه فسبق هو كان للمصلي، وهو الذي يليه إن كانت خيلًا كثيرة، وإن كانا فرسين فسبق جاعل السبق فهو طعمة لمن حضر، وإن سبق الآخر أخذه، وهو قول ربيعة وابن القاسم، وروى ابن وهب عن مالك أنه أجاز أن يشترط واضع السبق أخذ السبق، وإن سبق هذا أخذ سبقه، وبه أخذ أصبغ وابن وهب. قال ابن المواز: وكراهة مالك المحلل إنما هو على قوله أنه يجب إخراج السبق بكل حال، وفي قياس قوله الآخر أنه جائز، وبه أقول، وهو\n_________\n(^١) رواه مالك في ص ٢٩٠، وابن أبي شيبة ٦/ ٥٣١ (٣٣٥٤٠)، والبيهقي ١٠/ ٢٠.","vol":"17","page":554},{"text":"قول ابن المسيب وابن شهاب، وقال أبو حنيفة والثوري والشافعي: الإسباق على (مالك) (^١) أربابها، وهم فيها على شروطهم، ولا يجوز أن يملك السبق إلا بالشرط المشروط فيه، فإن لم يكن ذلك انصرف السبق إلى من جعله.\nوقال محمد بن الحسن في أصحابه: إذا جعل السبق واحد فقال: إن سبقتني ذلك كذالأولم يقل: إن سبقتك فعليك كذا فلا بأس به، ويكره أن يقول: إن سبقتك فعليك كذا، وإلا فعلي كذا، هذا لا خير فيه، وإن قال رجل غيرهما: أينما سبق فله كذا، فلا بأس به، وإن كان بينهما محلل إن سُبق لم يغرم، وإن سَبَق أخذ فلا بأس به، وذلك إذا كان يَسبق ويُسبق. قالوا: وما عدا هذِه الأشياء فهي قمار (^٢).\n_________\n(^١) في (ص ١): (ملك).\n(^٢) انظر: \"التمهيد\" ١٤/ ٨٦ - ٨٨.","vol":"17","page":555},{"text":"<span data-type='title' id=toc-2067>٥٩ - باب نَاقَةِ النَّبِيِّ - ﷺ </span>-\nقَالَ ابْنُ عُمَرَ أَرْدَفَ النَّبِيُّ - ﷺ - أُسَامَةَ عَلَى الْقَصْوَاءِ. وَقَالَ المِسْوَرُ: قَالَ النَّبِيُّ - ﷺ -: \"مَا خَلأَتِ الْقَصْوَاءُ\".\n\n٢٨٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: كَانَتْ نَاقَةُ النَّبِيِّ - ﷺ - يُقَالُ لَهَا: العَضْبَاءُ. [٢٨٧٢ - فتح: ٦/ ٧٣]\n\n٢٨٧٢ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا زُهَيْرٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ لِلنَّبِيِّ - ﷺ - نَاقَةٌ تُسَمَّى الْعَضْبَاءَ لَا تُسْبَقُ -قَالَ حُمَيْدٌ: أَوْ لَا تَكَادُ تُسْبَقُ- فَجَاءَ أَعْرَابِيٌّ عَلَى قَعُودٍ فَسَبَقَهَا، فَشَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ، حَتَّى عَرَفَهُ، فَقَالَ: \"حَقٌّ عَلَى اللهِ أَنْ لَا يَرْتَفِعَ شَيْءٌ مِنَ الدُّنْيَا إِلاَّ وَضَعَهُ\". طَوَّلَهُ مُوسَى عَنْ حَمَّادٍ عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٨٧١ - فتح: ٦/ ٧٣].\nثم ساق حديث أنس: كَانَتْ نَاقَةُ النَّبِيِّ - ﷺ - يُقَالُ لَهَا: العَضْبَاءُ.\nوعنه قَالَ: كَانَ لِلنَّبِيِّ - ﷺ - نَاقَةٌ تُسَمَّى العَضْبَاءَ لَا تُسْبَقُ -قَالَ حُمَيْدٌ: أَوْ لَا تَكَادُ تُسْبَقُ- فَجَاءَ أَعْرَابِيٌّ عَلَى قَعُودٍ فَسَبَقَهَا، فَشَقَّ ذَلِكَ عَلَى المُسْلِمِينَ حَتَّى عَرَفَهُ، فَقَالَ: \"حَقُّ عَلَى اللهِ أَنْ لَا يَرْتَفِعَ شَئ مِنَ الدُّنْيَا إِلَّا وَضَعَهُ\". طَوَّلَهُ مُوسَى، عَنْ حَمَّادٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ.\nالشرح:\nالتعليق الأول أخرجه ابن منده أبو زكريا يحيى من طريق عاصم بن عبد الله، عن سالم، عن أبيه، فذكره من غير ذكر القصواء. والثاني سلف، وحديث أنس من أفراده، وأخرجه أبو داود في الأدب (^١).\nو(\"القصواء\") بفتح القاف وبالمد، قال ابن التين: ضبطت بالضم\n_________\n(^١) أبو داود (٤٨٢٠).","vol":"17","page":556},{"text":"والقصر، وهي عند أهل اللغة بالفتح والمد. قال الداودي: سميت بذلك؛ لأنها كانت غايةً في الجَرْي، قال: وآخر كل شيء أقصاه. والذي عند أهل اللغة أنها المقطوعة الأذن. قال صاحب \"المطالع\": هي المقطوعة ربع الأذن، والقَصْرُ خطأٌ، وهي التي هاجر عليها - ﵇ - ويقال لها: العضباء، ابتاعها الصديق من نعم بني الحريش.\nوالجدعاء: وكانت شهباء، وكان لا يحمله إذا نزل عليه الوحي غيرها، وتسمى أيضًا الحناء والسمراء والعريس والسعدية والبغوم واليسيرة والرياء (^١) وبردة والمروة والجعدة ومهرة والشقراء. قال أبو العباس في كتاب \"المعجمين\" عن أنس: خطبنا النبي - ﷺ - على ناقته العضباء وليست بالجدعاء، وذكر حديثا.\nوفي \"المحكم\" العضباء: حذف في طرف أذن الناقة والشاة، وهو أن يقطع منه شيء قليل، وقد قصاها قَصْوًا وقَصَّاهًا، وناقة قصواء ومقصوة وجمل مقصو وأقصى. وأنكر بعضهم أقصى، وقال اللحياني: بعير أقصى ومقصى ومقصوة، وناقة قصواء ومقصاة ومقصوة: مقطوعة طرف الأذن، والقصية من الإبل: الكريمة التي لا تجهد في حلب ولا حمل. وقيل: القصية من الإبل رذالتها (^٢). عن ثعلب.\nوقال الجوهري: كانت ناقة لم تكن مقطوعة الأذن (^٣).\nوجزم ابن بطال بأن القصواء من النوق التي في أذنها حذف، يقال منه: ناقة قصواء وبعير مقصى، ولا يقاكْ: بعير أقصى. قال: وذكر الأصمعي في الناقة أنه يقال منها قصوة (^٤).\n_________\n(^١) ورد بهامش الأصل: لعله سقط ما صورته: وكان له من اللقاح وتسمى غلظ.\n(^٢) \"المحكم\" ٦/ ٣٢١.\n(^٣) \"الصحاح\" ٦/ ٢٤٦٣.\n(^٤) \"شرح ابن بطال\" ٥/ ٧٤.","vol":"17","page":557},{"text":"والقعود من الإبل: ما يقتعده الإنسان للركوب والحمل. وعبارة ابن بطال أنه الجمل المسن (^١)، قال الأزهري: ولا يكون إلا المذكر، ولا يقال للأنثى قعودة. قال: وأخبرني المنذري أنه قرأ بخط أبي الهيثم ذكر الكسائي، (أنه) (^٢) سمع من يقول: قعودة للقلوص، والذكر قعود. قال: وهما عند الكسائي من نوادر الكلام الذي سمعه من بعضهم، وكلام أكثر العرب على غيره (^٣).\nوجمع القعود: قعدان، والقعادين جمع الجمع. وقال صاحب \"الموعب\" عن صاحب \"العين\" في غير هذا الموضع أن القعود لا يكون إلا ذكرًا، ولا يقال للأنثى قعودة.\nوقال ابن سيده في \"المحكم\": القُعدة والقَعودة والقَعُود من الإبل: ما اتخذه الراعي للركوب، والجمع (قِعْدة) (^٤) وقُعَد وقعديد (^٥). وقال الجوهري: هو بالفارسية: رخت لش (^٦)، (وبتصغيره جاء) (^٧) المثل: اتخذوه قُعْيد الحاجات. إذا امتهنوا الرحل في حوائجهم (^٨)، وهو حين يركب، وأدنى ذلك أن يأتي عليه سنتان إلى أن يثني، أي: دخل في الثالثة، فإذا أثنى سمي جملًا.\nوقوله: (\"ما خلأت\") أي: ما حزنت.\n_________\n(^١) المصدر السابق.\n(^٢) كذا في الأصل، والمثبت من مصدر التخريج.\n(^٣) \"تهذيب اللغة\" ٣/ ٣٠٠٦.\n(^٤) في الأصل: أقعدة، والمثبت من مصدر التخريج.\n(^٥) \"المحكم\" ١/ ٩٥؛ وفيه: (قعدان وقعائد) بدل (قعديد).\n(^٦) ورد بالهامش: في \"الصحاح\" رخت. فقط.\n(^٧) جاء في الأصل: وبتصغيرها. والمثبت من مصدر التخريج.\n(^٨) \"الصحاح\" ٢/ ٥٢٥.","vol":"17","page":558},{"text":"و(العضباء) قال الداودي: أحسب أنها إنما قيل لها ذلك لقطع كان في بعض أطرافها، إما طرف الذنب أو شيء من الأذن. وقال ابن فارس: إنما كان ذلك لقبًا لها. وقاله أبو عبيد (^١)، قال: والعضباء: المشقوقة الأذن (^٢).\nوظاهر الحديث -كما قال ابن فارس- أنه لقب لها؛ لقوله: (تسمى العضباء) لو كانت عضباء لما قال ذلك. والعضباء من الشاة: المكسورة القرن الداخل، وهو المشاش.\nوقال صاحب \"العين\": ناقة عضباء: مشقوقة الأذن، وشاة عضباء: مكسورة القرن، وقد عَضبَ عَضَبًا. والعَضْب: القَطْعُ، ومنه قيل للسيف القاطع: عَضْب، وقد عَضب يَعْضِب: إذا قطع (^٣).\nوفيه: اتخاذ الأمراء والأئمة الإبل للركوب، وجواز الارتداف للعلماء والصالحين.\nوالتزهيد في الدنيا، والتقليل لأمورها؛ لإخباره أن كل شيء يرتفع من الدنيا فحق على الله أن يضعه، وبه نطق القرآن، قال تعالى: ﴿قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ﴾ [النساء: ٧٧] وما وصفه الله تعالى بأنه قليل فقد وضعه وصغر قدره، وقال تعالى تسليةً عن متاع الدنيا: ﴿وَالْآخِرَةُ خَيْرٌ لِمَنِ اتَّقَى﴾ [النساء: ٧٧] وقال: ﴿وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا﴾ [الإسراء: ٢١] إرشادًا لعباده وتنبيهًا لهم على طلب الأفضل.\n_________\n(^١) \"غريب الحديث\" ١/ ٣٢١.\n(^٢) \"مجمل اللغة\" ٢/ ٦٧٣.\n(^٣) \"العين\" ١/ ٢٨٣.","vol":"17","page":559},{"text":"<span data-type='title' id=toc-2068>[٦٠ - باب الغَزْوِ عَلَى الحَمِيرِ]</span> (^١)\n<span data-type='title' id=toc-2069>٦١ - باب بَغْلَةِ النَّبِيِّ - ﷺ - البَيْضَاءِ</span>\nقَالَهُ أَنَسٌ وَقَالَ أَبُو حُمَيْدٍ: أَهْدَى مَلِكُ أَيْلَةَ إلى النبِي - ﷺ - بَغْلَةً بَيْضَاءَ.\n\n٢٨٧٣ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ عَمْرَو بْنَ الحَارِثِ قَالَ: مَا تَرَكَ النَّبِيُّ - ﷺ - إِلاَّ بَغْلَتَهُ الْبَيْضَاءَ وَسِلَاحَهُ وَأَرْضًا تَرَكَهَا صَدَقَةً. [انظر: ٢٧٣٩ - فتح: ٦/ ٧٥]\n\n٢٨٧٤ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي أَبُو إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ لَهُ رَجُلٌ: يَا أَبَا عُمَارَةَ، وَلَّيْتُمْ يَوْمَ حُنَيْنٍ؟ قَالَ: لَا، وَاللهِ مَا وَلَّى النَّبِيُّ - ﷺ - وَلَكِنْ وَلَّى سَرَعَانُ النَّاسِ، فَلَقِيَهُمْ هَوَازِنُ بِالنَّبْلِ وَالنَّبِيُّ - ﷺ - عَلَى بَغْلَتِهِ الْبَيْضَاءِ، وَأَبُو سُفْيَانَ بْنُ الحَارِثِ آخِذٌ بِلِجَامِهَا، وَالنَّبِيُّ - ﷺ - يَقُولُ: \"أَنَا النَّبِيُّ لَا كَذِبْ، أَنَا ابْنُ عَبْدِ المُطَّلِبْ\" [انظر: ٢٨٦٤ - مسلم: ١٧٧٦ - فتح: ٦/ ٧٥]\nثم ساق حديث عَمْرِو بْنِ الحَارِثِ: مَا تَرَكَ رسول الله - ﷺ - إِلَّا بَغْلَتَهُ البَيْضَاءَ وَسِلَاحَهُ وَأَرْضًا تَرَكَهَا صَدَقَةً. وقد سلف.\nوحديث البراء: قَالَ رَجُلٌ: يَا أَبَا عُمَارَةَ، وَلَّيْتُمْ يَوْمَ حُنَيْنٍ؟ قَالَ: لَا، والله مَا وَلَّى النَّبِيُّ - ﷺولكن وَلَّى سَرَعَانُ النَّاسِ .. الحديث.\nوقد سلف قريبًا في باب: من قاد دابة غيره في الحرب.\n_________\n(^١) في هامش اليونينية ٤/ ٣٢ رمز لأبي ذر والمستملي. وكتب مصححها: كذا هو في الترجمة بدون حديثه للمستملي وحده، ورواية النسفي: (باب الغزو على الحمير وبغلة النبي - ﷺ -) .. إلخ.","vol":"17","page":560},{"text":"وتعليق أبي حميد أسنده في الجزية كما سيأتي (^١).\nوفيه: جواز ركوب العلماء والأمراء الداوب والبغال، وأن ذلك من المباح وليس من السرف؛ لأن الإمام يلزمه التصرف والتعاهد لأمور رعيته والجهاد بنفسه والنظر في مصالح المسلمين، وكذلك له أن يتخذ السلاح، وكل ما به إليه حاجة من الآلات والقوت لأهله من الخمس.\nوقوله: (سرعان الناس) قال ابن التين: بكسر السين وضمها.\nقلت: ويجوز فتح السين مع فتح الراء وسكونها، وهم الذين واجهوا العدو، فلما ولى أولئك ضاقت عليهم الأرض.\nو(النبل) قال الزبيدي في \"مختصر كتاب العين\": لا واحد لها من لفظها وإنما واحدها سهم.\n_________\n(^١) سيأتي برقم (٣١٦١) باب إذا وادع الإمام ملك القرية.","vol":"17","page":561},{"text":"<span data-type='title' id=toc-2070>٦٢ - باب جِهَادِ النِّسَاءِ</span>\n٢٨٧٥ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ مُعَاوِيَةَ بْنِ إِسْحَاقَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ -﵂قَالَتِ: اسْتَأْذَنْتُ النَّبِيَّ - ﷺ - فِي الجِهَادِ. فَقَالَ: \"جِهَادُكُنَّ الْحَجُّ\". وَقَالَ عَبْدُ اللهِ بْنُ الوَلِيدِ حَدَّثَنَا سُفْيَانُ، عَنْ مُعَاوِيَةَ بِهَذَا. [انظر: ١٥٢٠ - فتح: ٦/ ٧٥]\n\n٢٨٧٦ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ مُعَاوِيَةَ بِهَذَا. وَعَنْ حَبِيبِ بْنِ أَبِي عَمْرَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، عَنِ النَّبِيِّ - ﷺ - سَأَلَهُ نِسَاؤُهُ عَنِ الجِهَادِ فَقَالَ: \"نِعْمَ الْجِهَادُ الْحَجُّ\". [انظر: ١٥٢٠ - فتح: ٦/ ٧٥]\nذكر فيه حديث عائشة: اسْتَأْذَنْتُ النَّبِيَّ - ﷺ - فِي الجِهَادِ، فَقَالَ: \"جِهَادُكُنَّ الحَجُّ\" وقد سلف في أول الجهاد (^١)، وَقَالَ عَبْدُ اللهِ بْنُ الوَلِيدِ: ثَنَا سُفْيَانُ، ثنا مُعَاوِيَةُ بهذا.\nحَدَّثنَا قَبِيصَةُ، ثَنَا سُفْيَانُ، ثنا مُعَاوِيَةَ بهذا.\nوَعَنْ حَبِيبِ بْنِ أَبِي عَمْرَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - سَأَلَهُ نِسَاؤُهُ عَنِ (الْجِهَادِ) (^٢)، فَقَالَ: \"نِعْمَ الجِهَادُ الحَجُّ\".\nوهو دال على أن النساء لا جهاد عليهن، وأنهن غير داخلات في قوله تعالى: ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾ [التوبة: ٤١] وهو إجماع، وليس في قوله: \"جهادكن الحج\" أنه ليس لهن أن يتطوعن به، فإنما فيه أنه الأفضل لهن، وسببه أنهن لسن من أهل القتال للعدو ولا قدرة لهن عليه ولا قيام به، وليس للمرأة أفضل من الاستتار وترك مباشرة الرجال بغير قتال، فكيف في حال القتال التي هي أصعب، والحج\n_________\n(^١) سلف برقم (٢٧٨٤) باب فضل الجهاد والسير.\n(^٢) في الأصول: (الحج) والمثبت من اليونينية وليس عليها اختلاف بين الرواة.","vol":"17","page":562},{"text":"يمكنهن (فيه) (^١) مجانبة الرجال والاستتار عنهم، فلذلك كان أفضل لهن من الجهاد.\n_________\n(^١) من (ص ١).","vol":"17","page":563},{"text":"<span data-type='title' id=toc-2071>٦٣ - باب غَزْوِ المَرْأَةِ فِي البَحْرِ</span>\n٢٨٧٧، ٢٨٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ الأَنْصَارِيِّ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: دَخَلَ رَسُولُ اللهِ - ﷺ - عَلَى ابْنَةِ مِلْحَانَ فَاتَّكَأَ عِنْدَهَا، ثُمَّ ضَحِكَ فَقَالَتْ: لِمَ تَضْحَكُ يَا رَسُولَ اللهِ؟ فَقَالَ: \"نَاسٌ مِنْ أُمَّتِي يَرْكَبُونَ البَحْرَ الأَخْضَرَ فِي سَبِيلِ اللهِ، مَثَلُهُمْ مَثَلُ الْمُلُوكِ عَلَى الأَسِرَّةِ\". فَقَالَتْ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: \"اللَّهُمَّ اجْعَلْهَا مِنْهُمْ\". ثُمَّ عَادَ فَضَحِكَ، فَقَالَتْ لَهُ: مِثْلَ -أَوْ مِمَّ- ذَلِكَ، فَقَالَ لَهَا: مِثْلَ ذَلِكَ، فَقَالَتِ: ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: \"أَنْتِ مِنَ الأَوَّلِينَ، وَلَسْتِ مِنَ الآخِرِينَ\". قَالَ: قَالَ أَنَسٌ فَتَزَوَّجَتْ عُبَادَةَ بْنَ الصَّامِتِ، فَرَكِبَتِ البَحْرَ مَعَ بِنْتِ قَرَظَةَ، فَلَمَّا قَفَلَتْ رَكِبَتْ دَابَّتَهَا فَوَقَصَتْ بِهَا، فَسَقَطَتْ عَنْهَا فَمَاتَتْ. [انظر: ٢٧٨٨، ٢٧٨٩ - مسلم: ١٩١٢ - فتح: ٦/ ٧٦]\nذكر فيه حديث أنس في قصة أم حرام. وقد سلف غير مرة.\nوسقط في البخاري هنا بين أبي إسحاق إبراهيم بن محمد الفزاري وعبد الله الأنصاري الراوي عن أنس زائدة بن قدامة الثقفي، نبه عليه أبو مسعود الدمشقي. قَالَ الجياني: وتأملته في كتب أبي إسحاق عن عبد الله، فليس هو فيه، ومع هذا فالحديث محفوظ لزائدة عن أبي طوالة عبد الله، رواه عنه حسين بن علي الجعفي وغيره، وقد رواه معاوية بن عمرو أيضًا عن زائدة عنه (^١).\nومعنى: (وقصت بها): نفرت. قاله الداودي. وقال الهروي: ركب فرسًا فجعل يتوقص به. أي: ينزو به ويقارب الخطو (^٢). والنزو: الوثبان.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٢٩ - ٦٣٠.\n(^٢) \"النهاية في غريب الحديث\" ٥/ ٢١٤.","vol":"17","page":564},{"text":"وقَالَ أبو عبيد وابن فارس: إنه كسر العنق (^١)، وبينه قوله بعد هذا: (فاندقت عنقها).\nوقول أنس: (فتزوجت عبادة فركبت البحر مع بنت قرظة). ظاهره أنها تزوجته بعد هذِه الرؤيا، وقد سلف ما ظاهره أنها كانت زوجة له قبل ذَلِكَ، فيجوز أن يكون طلقها ثم تزوجها.\nوفيه: جواز جهاد النساء في البحر، وقد سلف واضحًا.\n_________\n(^١) \"غريب الحديث\" ١/ ٦٥، \"المجمل\" ٢/ ٩٣٣.","vol":"17","page":565},{"text":"<span data-type='title' id=toc-2072>٦٤ - باب حَمْلِ الرَّجُلِ امْرَأَتَهُ فِي الْغَزْوِ دُونَ بَعْضِ نِسَائِهِ</span>\n٢٨٧٩ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ عُمَرَ النُّمَيْرِيُّ، حَدَّثَنَا يُونُسُ قَالَ: سَمِعْتُ الزُّهْرِيَّ قَالَ: سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ، وَسَعِيدَ بْنَ المُسَيَّبِ، وَعَلْقَمَةَ بْنَ وَقَّاصٍ، وَعُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ عَنْ حَدِيثِ عَائِشَةَ، كُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الحَدِيثِ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَرَادَ أَنْ يَخْرُجَ أَقْرَعَ بَيْنَ نِسَائِهِ، فَأَيَّتُهُنَّ يَخْرُجُ سَهْمُهَا خَرَجَ بِهَا النَّبِيُّ - ﷺ -، فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا، فَخَرَجَ فِيهَا سَهْمِى، فَخَرَجْتُ مَعَ النَّبِيِّ - ﷺ - بَعْدَ مَا أُنْزِلَ الحِجَابُ. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح: ٦/ ٧٧]\nذكر فيه حَدِيثَ عَائِشَةَ: كَانَ النَّبِيُّ - ﷺ - إذًا أَرَادَ سفرًا أَقْرَعَ بَيْنَ نِسَائِهِ، فَأَيّتُهُنَّ خرج سَهْمُهَا خَرَجَ بِهَا، فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا، فَخَرَجَ فِيهَا سَهْمِي، فَخَرَجْتُ مَعَ رسول الله - ﷺ - بَعْدَ مَا أُنْزِلَ الحِجَابُ.\nهذِه الترجمة لا تصح إلا بذكر القرعة فيها؛ لأن العدل بين النساء فريضة إذا قلنا أن القسم يجب في حقه، فلو خرج بواحدة من أزواجه دون قرعة لم يكن ذَلِكَ عدلًا بينهن وكان ميلًا، فكانت القرعة فصلًا في ذَلِكَ وحكمًا يرجع إليه، كما يحكم بها في كثير مما يشكل أمره من أمور الشريعة.\nوهذا الحديث هو بعض من حديث الإفك، وقد سلف بعضه، ويأتي أيضًا (^١)، وقد سلف الإقراع.\n_________\n(^١) سيأتي برقم (٤١٤١) كتاب المغازي، باب حديث الإفك، وغيره.","vol":"17","page":566},{"text":"<span data-type='title' id=toc-2073>٦٥ - باب غَزْوِ النِّسَاءِ وَقِتَالِهِنَّ مَعَ الرِّجَالِ</span>\n٢٨٨٠ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا كَانَ يَوْمُ أُحُدٍ انْهَزَمَ النَّاسُ عَنِ النَّبِيِّ - ﷺ - قَالَ: وَلَقَدْ رَأَيْتُ عَائِشَةَ بِنْتَ أَبِي بَكْرٍ وَأُمَّ سُلَيْمٍ وَإِنَّهُمَا لَمُشَمِّرَتَانِ أَرَى خَدَمَ سُوقِهِمَا، تَنْقُزَانِ الْقِرَبَ -وَقَالَ غَيْرُهُ: تَنْقُلَانِ القِرَبَ- عَلَى مُتُونِهِمَا، ثُمَّ تُفْرِغَانِهِ فِي أَفْوَاهِ الْقَوْمِ، ثُمَّ تَرْجِعَانِ فَتَمْلآنِهَا، ثُمَّ تَجِيئَانِ فَتُفْرِغَانِهَا فِي أَفْوَاهِ القَوْمِ. [٢٩٠٢، ٣٨١١، ٤٠٦٤ - مسلم: ١٨١١ - فتح: ٦/ ٧٨]\nذكر فيه حديث أَنَسٍ: لَمَّا كَانَ يَوْمُ أُحُدٍ انْهَزَمَ النَّاسُ عَنِ النَّبِيِّ - ﷺ -، وَلَقَدْ رَأَيْتُ عَائِشَةَ بِنْتَ أَبِي بَكْرٍ وَأُمَّ سُلَيْم وَإِنَّهُمَا لَمُشَمِّرَتَانِ أَرى خَدَمَ سُوقِهِمَا، تَنْقُزَانِ القِرَبَ -وَقَالَ غَيْرُهُ: تَنْقلَانِ القِرَبَ- عَلَى مُتُونِهِمَا، ثُمَّ تُفْرِغَانِهِ فِي أَفْوَاهِ القَوْمِ، وتَرْجِعَانِ فَتَمْلآنِهَا، ثُمَّ تَجِيئَانِ فَتُفْرِغَانِه فِي أَفْوَاهِ القَوْمِ.\nهذا الحديث أخرجه مسلم أيضًا.\nثم الكلام عليه من وجوه:\nأحدها: الخدم: الخلاخيل، الواحدة: خدَمة، وتجمع أيضًا على خدام. كثمرة وثمار. والمخدم: موضع الخلخال من الساق. وعبارة صاحب \"المطالع\": قد يسمى خدَمة. أي لأنه موضع الخلخال، وهو الخدمة، وأصله أن الخدمة سير (غليظ) (^١) مثل الحلقة يشد في رسغ\nالبعير ثم تشد إليها شرائح فنعلها، فسمي الخلخال خدمة لذلك. وقَالَ أبو عبيد: أصل الخدمة: الحَلْقة المسنديرة (^٢). وقيل: الخدمة: مخرج الرِّجْل من السراويل. والسُّوق: جمع ساق.\n_________\n(^١) في (ص ١): عليها.\n(^٢) \"غريب الحديث\" ٢/ ١٧٩.","vol":"17","page":567},{"text":"ثانيها: (تنقزان) بالزاي أي: تثبان. والنواقز: القوائم، يقال: نقز ينقز، وينقز نقزانًا ونقزا (إذا) (^١) وثب. وقال الداودي: يسرعان المشي كالهرولة. وقال غيره: معناه: الوثوب. ونحوه في حديث ابن مسعود: أنه كان يصلي الظهر والجنادب تنقز من الرمضاء (^٢)، أي تثب. يقال: نقز وقفز: (وثب) (^٣) وكذا قحز. وقال صاحب \"المطالع\": كأنه من سرعة السير. وقَالَ أبو سليمان: أحسبه تزفران. والزفر: حمل القرب الثقال، والجمع: أزفار. واحتج بالحديث الآتي بعد: فإنها كانت تزفر العرب يوم أحد. ويقال للقربة نفسها: الزفر. وكذلك قيل للإماء: الزوافر، وذلك لأنهن يزفرْنَ القرب (^٤). وقيل: الزفر: البحر النزع الفياض، فعلى هذا كانت تملأ لهم القرب حَتَّى تحيض (^٥).\nقَالَ صاحب \"المطالع\": وضبط الشيوخ (القرب) بنصب الباء، ووجهه بعيد (على) (^٦) الضبط المتقدم، وأما مع (تنقلان) فصحيح، وكان بعض شيوخنا يقرؤه بضم الباء يجعله مبتدأ، كأنه قَالَ: والقرب على متونهما. وقد يأول النصب على عدم الخافض كأنه قَالَ: ينقزان بالقرب. وقد وجدته في بعض الأصول بضم (التاء) (^٧)، ويستقيم على هذا نصب القرب. أي: يحركان القرب لشدة عدوهما بها، فكانت القرب ترتفع وتنخفض مثل الوثب على ظهورهما.\n_________\n(^١) من (ص ١).\n(^٢) رواه ابن الجعد في \"مسنده\" ص ٣٤٢ (٢٣٥٠).\n(^٣) من (ص ١).\n(^٤) \"أعلام الحديث\" ٢/ ١٣٨٥.\n(^٥) أي: تسيل وتفيض، وزنا ومعنى. انظر: \"تهذيب اللغة\" ١/ ٧٠٦.\n(^٦) في (ص ١): عن.\n(^٧) في (ص ١): (الباء).","vol":"17","page":568},{"text":"ثالثها: اعترض ابن المنير فقال: بوب على غزوهن وقتالهن، وليس فيه أنهن قاتلن، فإما أن يريد أن إعانتهن الغزاة غزو، وإما أن يريد ما ثبتن للمداواة ولسقي الجرحى إلا وهن يدافعن عن أنفسهن، وهو الغالب، فأضاف إليهن القتال لذلك (^١).\nقلتُ: لا شك في شجاعتهن ودفعهن، ويؤيده ما ذكره ابن إسحاق (^٢) لما قَالَ - ﷺ -: \"يا أم سليم، ما هذا الخنجر؟ \" قالت: يا رسول الله، أَبْعَجُ به بطنَ من يَدْنُو مني (^٣). وسيأتي.\nرابعها: رؤية أنس لذلك كان لضرورة ذَلِكَ العمل في ذَلِكَ الوقت.\nوقال الداودي: يعني: نظر فجأة، ويحتمل أن يكون حينئذ صغيرًا، ويحتمل أن يكون قبل نزول الحجاب كما قَالَ القرطبي (^٤)، ولا شك فيه؛ لأنه (^٥) إما في صفية أو زينب، وكلاهما بعد أحد، وقد يتمسك به من يرى أن تلك المواضع ليست بعورة من المرأة، وليس كذلك.\nخامسها: قد سلف أن النساء لا غزو عليهن، ولا شك أن عونهن للغزاة بسقي الماء، وسقيهن وتشميرهن ضرب من القتال؛ لأن العون على الشيء ضرب منه، وقد روي عن أم سليم أنها كانت تسبق الشجعان في الجهاد، وثبتت يوم حنين والأقدام قد زلت، والصفوف\n_________\n(^١) \"المتواري\" ص ١٥٦.\n(^٢) ورد بهامش الأصل: ما ذكره ابن إسحاق هو بمعناه في \"صحيح مسلم\" فلا حاجة إلى عزوه لابن إسحاق.\n(^٣) كما في \"سيرة ابن هشام\" ٤/ ٧٦، وأشار سبط إلى أنه في مسلم، وهو فيه برقم (١٨٠٩) كتاب الجهاد، باب غزوة النساء ..\n(^٤) \"المفهم\" ٣/ ٦٨٥.\n(^٥) في هامش الأصل: يعني نزول الحجاب.","vol":"17","page":569},{"text":"قد انتقضت، والمنايا فَغَرَتْ فَاها، فالتفت إليها رسول الله - ﷺ - وفي يدها خنجر، فقالت: يا رسول الله، أقتل بهذا الذين ينهزمون عنك كما تقتل هؤلاء الذين يحاربونك، فليسوا بِشَرٍّ مِنْهُمْ. أخرجه مسلم بنحوه من حديث أنس (^١). وهو من أفراده، وفيه: \"يا أم سليم، إن الله قد كفى وأحسن\" وروى معمر عن الزهري قَالَ: كان النساء يشهدن المشاهد مع رسول الله - ﷺ - ويسقين المقاتلة ويداوين الجرحى، ولم أسمع (امرأة) (^٢) قُتلت معه، وقد قاتل نساء من قريش يوم اليرموك حين دهمتهم جموع الروم وخالطوا عسكر المسلمين، فضربن نساء يومئذ بالسيوف وذلك في خلافة عمر - ﵁ - (^٣).\nفرع:\nهل يسهم للمرأة؟ قَالَ الأوزاعي: نعم، وقد أسهم رسول الله - ﷺ - للنساء بخيبر وأخذ المسلمون بذلك (^٤).\nقلتُ: في أبي داود: عن حشرج بن زياد، عن جدته أن رسول الله - ﷺ - أسهم لنا بخيبر كما أسهم للرجال (^٥). قَالَ الخطابي: سنده ضعيف لا تقوم به حجة (^٦).\nوقال الثوري والكوفيون والليث والشافعي: لا يسهم لهن ولكن\n_________\n(^١) مسلم (١٨٠٩).\n(^٢) في (ص ١): بامرأة.\n(^٣) رواه عبد الرزاق ٥/ ٢٩٨ (٩٦٧٣)، عن معمر، عن النخعي، وبرقم (٩٦٧٤) عن ابن جريج، عن الزهري.\n(^٤) ذكره الترمذي بعد حديث (١٥٥٦).\n(^٥) أبو داود (٢٧٢٩).\n(^٦) \"معالم السنن\" ٢/ ٢٢٦.","vol":"17","page":570},{"text":"يرضخ. واحتجوا بكتاب ابن عباس إلى نجدة أن النساء كن يحضرن فيداوين المرضى ويحذين من الغنيمة ولم يضرب لهن بسهم، أخرجه مسلم (^١).\nوروى ابن وهب عن مالك أنه (سئل) (^٢) عن النساء هل يحذين من المغانم في الغزو؟ قَالَ: ما سمعت ذلك (^٣).\nقال ابن بطال: وقول مالك أصح؛ لأن النساء لا جهاد عليهن، وإنما يجبُ السهم والرَّضْخُ لمن كان مقاتلًا (أورد المسلمين) (^٤)، وجملة النساء لا غناء لهن ولا نكاية للعدو فيهن، فأما إذا قاتلت المرأة وكان لها غناء وعون فلو أسهم لها كان صوابًا؛ لأنه إنما جعل لأهل الجيش لقتالهم العدو ودفعهم عن المسلمين، فمن وجدت هذِه الصفة فيه فهو مستحق للسهم سواء كان رجلًا أو امرأة، والمراد أنه لا يسهم للغالب من حالهن، فإن المقاتلة منهن لا تكاد توجد (^٥).\nقلتُ: حديث ابن عباس يرد عليه، وبقول الأوزاعي قَالَ ابن حبيب: بشرط قتالها (^٦)، حكاه ابن المناصف.\nوَرَدُّهُ - ﷺ - في بعض غزواته نساءً خرجن معه، فالحديث فيه ضعف، أو يحتمل أن يكن شابات فردهن لأجل الفتنة، وقد خرجت أم المؤمنين عائشة ﵂، أو لأن العدو كان فيه قوة فخاف عليهن.\n_________\n(^١) مسلم (١٨١٢) كتاب الجهاد، باب الغازيات ..\n(^٢) في هامش الأصل: في الأصل: سأله، وفي (ص ١): سأله.\n(^٣) \"المدونة\" ١/ ٣٩٣.\n(^٤) كذا بالأصل، وفي ابن بطال: أورد إليهم.\n(^٥) \"شرح ابن بطال\" ٥/ ٧٧ - ٧٨.\n(^٦) \"النوادر والزيادات\" ٣/ ١٨٨.","vol":"17","page":571},{"text":"فرع:\nيُرْضخ للصبي خلافًا للأوزاعي ولمالك إذا أطاقه.\nفرع:\nذكر الترمذي أن بعض أهل العلم قَالَ: يسهم للذمي إذا شهد القتال مع المسلمين. وروي عن الزهري أنه - ﷺ - أسهم لقوم من اليهود قاتلوا معه (^١).\nوهو قول الزهري والأوزاعي وإسحاق (^٢)، فيما حكاه ابن المنذر، وعندنا: يُرْضخ له إذا حضر بإذن الإمام. ووقع في بعض مسائل المالكية -فيما قاله ابن المناصف- أنه يسهم له إذا أذن له الإمام في الغزو معه.\nفرع:\nالمجنون المطبق لا يسهم له، فإن كان عنده من العقل ما يمكنه به القتال فقيل: يسهم له. والظاهر المنع، ذكره أيضًا.\nفرع:\nالمريض الذي لا يستطيع شيئًا في الحال، ولا يرجى في المآل، ولا ينتفع به في عمل الجهاد بأمر، فالمروي عن أصحاب مالك أنه لا يسهم له وذلك كالمفلوج اليابس، ذكره أيضًا، قَالَ: واختلفوا في الأعمى والأقطع اليدين والمقعد لاختلافهم هل يمكن لهم نوع من أنواع القتال، كإدارة الرأي إن كانوا من أهله، وكقتال المقعد راكبًا، والأعمى يناول النبل، ونحو ذَلِكَ، ويكثرون السواد؟ فمن رأى لمثل ذَلِكَ أثرًا في استحقاق الغنيمة أسهم (لهم) (^٣)، ومن لم يره منع.\n_________\n(^١) الترمذي بعد حديث (١٥٥٨).\n(^٢) انظر: \"المغني\" ١٣/ ٩٧.\n(^٣) في (ص ١): له.","vol":"17","page":572},{"text":"وأما من به مرض يرجى برؤه فعند المالكية فيه خلاف في الإسهام له، فإن مرض بعد الإدراب ففيه خلاف، والأكثرون لا يسهم (لهم) (^١)، ولم يختلفوا أن من مرض بعد القتال يسهم له.\nفرع:\nالأجير والتاجر والمحترف (^٢) يسهم لهم عندنا إذا قاتلوا، والخلاف عند المالكية أيضًا (^٣).\nثالثها: إن قاتلوا استحقوا وإلا فلا، ولم يختلف عن مالك أنه إن لم يقاتل ولم يشهد لا شيء له. وقَالَ أبو حنيفة وأصحابه: إن قاتلوا استحقوا. وعن مالك: يسهم لكل حر قاتل، وهو قول أحمد. وقال الحسن بن حي: يسهم للأجير. وروي مثل ذَلِكَ عن الحسن وابن سيرين في التاجر والأجير إذا حضرا وإن لم يقاتلا. ونقل ابن عبد البر عن جمهور العلماء الإسهام للتجار إذا حضروا القتال. وقال الأوزاعي وإسحاق: لا يسهم للأجير المستأجر على خدمة القوم ولا للعبد (^٤).\n_________\n(^١) في (ص ١): له.\n(^٢) ورد بهامش الأصل: سقط: ظهر.\n(^٣) انظر: \"الأوسط\" ١١/ ١٦٨ - ١٦٩.\n(^٤) \"الاستذكار\" ١٤/ ١٠٩ - ١١١.","vol":"17","page":573},{"text":"<span data-type='title' id=toc-2074>٦٦ - باب حَمْلِ النِّسَاءِ القِرَبَ إِلَى النَّاسِ في الغَزْوِ</span>\n٢٨٨١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، قَالَ ثَعْلَبَةُ بْنُ أَبِي مَالِكٍ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - قَسَمَ مُرُوطًا بَيْنَ نِسَاءٍ مِنْ نِسَاءِ الْمَدِينَةِ، فَبَقِىَ مِرْطٌ جَيِّدٌ فَقَالَ لَهُ بَعْضُ مَنْ عِنْدَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَعْطِ هَذَا ابْنَةَ رَسُولِ اللهِ - ﷺ - التِي عِنْدَكَ. يُرِيدُونَ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ. فَقَالَ عُمَرُ: أُمُّ سَلِيطٍ أَحَقُّ. وَأُمُّ سَلِيطٍ مِنْ نِسَاءِ الأَنْصَارِ، مِمَّنْ بَايَعَ رَسُولَ اللهِ - ﷺ -. قَالَ عُمَرُ: فَإِنَّهَا كَانَتْ تَزْفِرُ لَنَا الْقِرَبَ يَوْمَ أُحُدٍ. قَالَ أَبُو عَبْدِ اللهِ: تَزْفِرُ: تَخِيطُ. [٤٠٧١ - فتح: ٦/ ٧٩]\nذكر حديث ثَعْلَبَةَ بْنِ أَبِي مَالِكٍ أنَّ عُمَرَ بْنَ الخَطَّابِ قَسَمَ مُرُوطًا بَيْنَ نِسَاءٍ مِنْ نِسَاءِ المَدِينَةِ، فَبَقِيَ مِرْطٌ جَيِّدٌ، فَقَالَ لَهُ بَعْضُ مَنْ عِنْدَهُ: يَا أَمِيرَ المُؤْمِنِينَ، أَعْطِ هذا بنت رَسُولِ اللهِ - ﷺ - التِي عِنْدَكَ -يُرِيدُونَ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ- فَقَالَ عُمَرُ: أُمُّ سَلِيطٍ أَحَقُّ. وَأُمُّ سَلِيطٍ امرأة مِنْ نِسَاءِ الأَنْصَارِ، مِمَّنْ بَايَعَ رَسُولَ اللهِ - ﷺ -. قَالَ عُمَرُ: فَإِنَّهَا كَانَتْ تَزْفِرُ لَنَا القِرَبَ يَوْمَ أُحُدٍ.\nالشرح:\nهذا الحديث من أفراده.\nوثعلبة بن أبي مالك القرظي ولد على عهد رسول الله - ﷺ -.\nواسم أبي مالك: عبد الله -ويكني أبا يحيى- من كندة، قدم أبوه أبو مالك من اليمن على دين اليهود. فنزل في بني قريظة، فنسب إليهم ولم يكن منهم، فأسلم. قَالَ ابن معين: ثعلبة قد رأى النبي - ﷺ -. ذكر ذَلِكَ كله أبو عمر (^١)، ولم يذكر أباه في الأسماء ولا في \"الكنى\" وهو\n_________\n(^١) \"الاستيعاب\" ١/ ٢٨٦ (٢٨٠).","vol":"17","page":574},{"text":"إمام بني قريظة، وطال عمره، روى عنه ابنه أبو مالك وصفوان، له حديثان مرسلان.\nومعنى (تزفر): تحمل، وهو ثلاثي من زفر يزفر. أي: يحمل، ومنه قيل للسقاءات: الزوافر. قَالَ صاحب \"العين\" و\"الأفعال\": زفر بالحمل زفرًا: نهض به (^١). وفي رواية أبي ذر: تخيط، كما سلف، وبعضهم قَالَ: الزفر: القربة المملوءة ماء. وقد سلف في الباب قبله.\nوالمروط: الأكسية، قاله الهروي (^٢). وقال ابن فارس: المرط: ملحفة يؤتزر به، وضبطه (بكسر) (^٣) الميم.\nوأم سليط -بفتح السين- مبايعة ولا يعرف اسمها، وليس في الصحابيات من شاركها في هذِه الكنية، وهي أم قيس بنت عبيد بن زياد بن ثعلبة بن خنساء بن مبذول بن عمرو بن غنم بن مازن بن النجار، وزوجها أبو سليط أُسيرة بن أبي خارجة عمرو بن قيس بن مالك بن عدي بن عامر بن غنم بن عدي بن النجار، فولدت له سليطًا. وقيل: سبرة بن عمرو. والأول أصح، وأمه آمنة أخت كعب بن عجرة، شهد بدرًا، وعنه ابنه عبد الله، وأخته أنيسة بنت أبي خارجة ولدت للنعمان بن زيد بن عامر بن سواد بن ظفر قتادة، ثم خلف عليها مالك بن سنان فولدت له أبا سعيد الخدري سعد بن مالك.\nوفي بني عدي أيضًا سليط بن قيس بن عمرو بن عبيد بن مالك بن عدي، كان يكسر أصنام بني عدي حين أسلم هو وأبو صرمة يوم بدر، فقتل يوم جسر أبي عبيد، روى عنه ابنه عبد الله، وقد انقرض عقبه.\n_________\n(^١) \"العين\" ٧/ ٣٦١، \"الأفعال\" ص ٢٨٧.\n(^٢) \"النهاية في غريب الحديث\" ٤/ ٣١٩.\n(^٣) في (ص ١): بفتح. وورد في هامش الأصل: في أصله بفتح، وفيه نظر.","vol":"17","page":575},{"text":"وسليط في الصحابة جماعة أخر.\nوأم كلثوم زوج عمر بن الخطاب أمها فاطمة، أمهرها أربعين ألفا، خطبها إلى أبيها، فقال له: هي صغيرة. فقال عمر: أريدها، فأرسل إليه بها وقال: قد زوجته إن قبل. فلما أقبلت إليه قَالَ: قد قبلت. فلما وقفت عليه رفع طرف ثوبها، فقالت: أرسل الثوب فلولا أنك أمير المؤمنين للطمت وجهك. توفيت هي وابنها زيد بن عمر في يوم واحد أيام حرب زجاجة، فيما ذكره ابن المعلى الأزدي في كتاب \"الترقيص\"، وذكرها ابن عبد البر في \"استيعابه\" (^١)؛ لأنها ولدت في حياته - ﷺ -.\nوفيه: دليل كما قَالَ المهلب: أن الأولى برسول الله - ﷺ - من أتباعه أهل السابقة إليه والنصرة له، لا يستحق أحد ولايته ببنوة ولا قرابة إذا لم يقارنها الإسلام، ثم إذا قارنها الإسلام يفاضل أهله بالسابقة والنصرة والمعونة بالمال والنفس، ألا ترى أن عمر جعل أم سليط أحق بالقسمة لها من المروط من حفيدة رسول الله - ﷺ - بالبنوة لتقدم أم سليط بالإِسلام والنصرة والتأييد، وهو معنى قوله تعالى: ﴿لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ﴾ [الحديد: ١٠] الآية. وكذلك يجب ألا تُستحق الخلافة بعده ببنوة ولا بقرابة، وإنما تستحق مما ذكر الله من السابقة والإنفاق والمقاتلة.\nوفيه: الإشارة بالرأي على الإمام، وإنما ذلك للوزير والكاتب وأهل النصيحة. والبطانة له، ليس ذَلِكَ لغيرهم، إلا أن يكون من أهل العلم والبروز في الإمامة، فله الإشارة على الإمام وغيره (^٢).\n_________\n(^١) \"الاستيعاب\" ٤/ ٥٠٩ - ٥١٠ (٣٦٣٨).\n(^٢) \"شرح ابن بطال\" ٥/ ٧٨ - ٧٩.","vol":"17","page":576},{"text":"<span data-type='title' id=toc-2075>٦٧ - باب مُدَاوَاةِ النِّسَاءِ الجَرْحَى فِي الغَزْوِ</span>\n٢٨٨٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا خَالِدُ بْنُ ذَكْوَانَ، عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قَالَتْ: كُنَّا مَعَ النَّبِيِّ - ﷺ - نَسْقِي وَنُدَاوِي الجَرْحَى، وَنَرُدُّ القَتْلَى إِلَى المَدِينَةِ. [٢٨٨٣، ٥٦٧٩ - فتح: ٦/ ٨٠]\nذكر فيه حديث الربيعِ -بضم الراء- بِنْتِ مُعَوِّذٍ -بكسر الواو (^١) - قَالَتْ: كُنَّا مَعَ النَّبِيِّ - ﷺ - نسْقِي وَنُدَاوِي الجَرْحَى، وَنَرُدُّ القَتْلَى.\nثم ترجم له:\n_________\n(^١) ورد بهامش الأصل: حاشية: وتفتح أيضًا.","vol":"17","page":577},{"text":"<span data-type='title' id=toc-2076>٦٨ - [باب] رَدِّ النِّسَاءِ الجَرْحَى وَالْقَتْلَى</span>\n٢٨٨٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ المُفَضَّلِ، عَنْ خَالِدِ بْنِ ذَكْوَانَ، عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قَالَتْ: كُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - فَنَسْقِي الْقَوْمَ وَنَخْدُمُهُمْ، وَنَرُدُّ الجَرْحَى وَالْقَتْلَى إِلَى المَدِينَةِ. [انظر: ٢٨٨٢ - فتح: ٦/ ٨٠].\nثم ساقه بلفظ: كُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - فَنَسْقِي القَوْمَ وَنَخْدُمُهُمْ، وَنَرُدُّ الجَرْحَى وَالْقَتْلَى إِلَى المَدِينَةِ.\nوهو من أفراده، ويأتي في الطب أيضًا، وانفرد مسلم بحديث أنس: كان النبي - ﷺ - يغزو بأم سليم ونسوة من الأنصار معه إذا غزا، فيسقين الماء ويداوين الجرحى (^١).\nوكانوا يوم أحد يجعلون الرجلين والثلاثة من الشهداء على الدابة، وتردهن النساء إلى موضع قبورهم، ولما انصرف رسول الله - ﷺ - لقيته حمنة بنت جحش فقال لها: \"أعظم الله أجرك في خالك حمزة\" فقالت: آجرك الله. قَالَ: \"وفي أخيك عبد الله بن جحش\" فقالت: آجرك الله. ثم قَالَ: \"وفي زوجك مصعب بن عمير\" فقالت: واحزناه. وسقطت على الأرض فقال: \"إن الرجل الصالح ليحل من المرأة محلًّا لا يحله أحد\" (^٢).\nوفيه كما قَالَ المهلب: مباشرة المرأة غير ذي محرم منها في المداواة وما شاكلها من إلطاف المرضى ونقل الموتى، فإن قلت: كيف ساغ ذَلِكَ؟ فأجاب بأنه يجوز للمتجالات منهن؛ لأن موضع\n_________\n(^١) مسلم (١٨١٠) كتاب الجهاد، باب غزوة النساء ..\n(^٢) رواه بنحوه ابن ماجه (١٥٩٠)، وابن سعد في \"الطبقات\" ٨/ ٢٤١، والحاكم ٤/ ٦١ - ٦٢، وأعله البوصيري بعبد الله بن عمر العمري، وهو ضعيف.","vol":"17","page":578},{"text":"الجرح لا يلتذ بمسه بل تقشعر منه الجلود وتهابه النفوس، (ولمسه) (^١) عذاب للَّامس والملموس، وأما غيرهن فيعالجن بغير مباشرة منهن لهم، بأن يصنعن الدواء ويضعه غيرهن على الجرح، وقد يمكن أن يضعنه من غير مس شيء من جسده. وأيده غيره بأنا لم نجد أحدًا من سلف العلماء يقول في المرأة تموت مع الرجل وعكسه غير ذوي المحارم لا يحضره غيرهم أن أحدًا منهما يغسل صاحبه دون حائل وثوب يستره.\nوقال الحسن البصري: يصب عليها من فوق الثياب. وهو قول النخعي وقتادة والزهري، وبه قَالَ إسحاق.\nوقالت طائفة: تيمم بالصعيد، روي (ذَلِكَ) (^٢) عن سعيد بن المسيب والنخعي أيضًا.\nوبه قَالَ مالك والكوفيون وأحمد، وهو أصح الأوجه عند الشافعية.\nوقال الأوزاعي: تدفن كما هي ولا تيمم، وهذا كله بدل من قولهم: إنه لا يجوز عندهم مباشرة غير ذوي المحارم؛ لأن حالة الموت أبعد من (التسبب) (^٣) إلى دواعي اللذة والذريعة إليها من حال الحياة، فلما اتفقوا أنه لا يجوز للأجنبي غسل الأجنبية مباشرًا لها دون ثوب يسترها دل بأن مباشرة الأحياء الأجنبيين أولى بالمنع (^٤).\n_________\n(^١) في (ص ١): له.\n(^٢) من (ص ١).\n(^٣) في (ص ١): النسب.\n(^٤) \"شرح ابن بطال\" ٥/ ٧٠ - ٨٠.","vol":"17","page":579},{"text":"<span data-type='title' id=toc-2077>٦٩ - باب نَزْعِ السَّهْمِ مِنَ البَدَنِ</span>\n٢٨٨٤ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: رُمِىَ أَبُو عَامِرٍ في رُكْبَتِهِ، فَانْتَهَيْتُ إِلَيْهِ، قَالَ: انْزِعْ هَذَا السَّهْمَ. فَنَزَعْتُهُ، فَنَزَا مِنْهُ الْمَاءُ، فَدَخَلْتُ عَلَى النَّبِيِّ - ﷺ - فَأَخْبَرْتُهُ، فَقَالَ: \"اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ\". [٤٣٢٣، ٦٣٨٣ - مسلم: ٢٤٩٨ - فتح: ٦/ ٨٠]\nذكر فيه حديث أَبِي مُوسَى - ﵁ - قَالَ: رُمِيَ أَبُو عَامِرٍ فِي رُكْبَتِهِ، فَانْتَهَيْتُ إِلَيْهِ، فقَالَ: انْزعْ هذا السَّهْمَ. فَنَزَعْتُهُ، فَنَزَا مِنْهُ المَاءُ، فَدَخَلْتُ عَلَى النَّبِيِّ - ﷺ - فَأَخْبَرْتُهُ، فَقَالَ: \"اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ\".\nهذا الحديث أخرجه مسلم أيضًا وفي لفظ: فلما جئت رسول الله - ﷺ - وسألته أن يستغفر له، فدعا بماء فتوضأ، ثم رفع يديه فقال: \"اللهم اغفر لأبي عامر عبدك\" حَتَّى رأيت بياض إبطيه، ثم قَالَ: \"اللَّهُمَّ اجعله يوم القيامة فوق كثير من خلقك - أو من الناس\" (^١).\nومعنى (نزا) -بالزاي- ظهر وارتفع وجرى ولم ينقطع، قاله أبو موسى. وعبارة ابن التين: النزو الوثبان، معناه: خرج الماء. وقال صاحب \"العين\": نزا ينزو نزوًّا ونزوانًا وتَنَزى: إذا وثب. وقال أبو زيد: النزا والنقاز داء يأخذ النساء فتنزو منه وتنقز حتى تموت.\nوفيه: كما قَالَ المهلب: جواز نزع السهام من البدن، وإن خشي بنزعها الموت، وكذلك البَطُّ والكَيُّ وما شاكله، يجوز للمرء أن يفعله رجاء الانتفاع بذلك، وإن كان في غبتها خشية الموت، وليس من يصنع ذَلِكَ بِمُلْقٍ نفسه للتهلكة؛ لأنه بين الخوف والرجاء، وإنما دعا له - ﷺ -؛ لأنه علم أنه ميت من ذَلِكَ السهم (^٢).\n_________\n(^١) سيأتي برقم (٤٣٢٣) كتاب المغازي، باب غزوة أوطاس.\n(^٢) \"شرح ابن بطال\" ٥/ ٨١.","vol":"17","page":580},{"text":"<span data-type='title' id=toc-2078>٧٠ - باب الحِرَاسَةِ فِي الغَزْوِ فِي سَبِيلِ اللهِ</span>\n٢٨٨٥ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ قَالَ: سَمِعْتُ عَائِشَةَ - ﵂ - تَقُولُ: كَانَ النَّبِيُّ - ﷺ - سَهِرَ، فَلَمَّا قَدِمَ الْمَدِينَةَ قَالَ: \"لَيْتَ رَجُلًا مِنْ أَصْحَابِي صَالِحًا يَحْرُسُنِي اللَّيْلَةَ\". إِذْ سَمِعْنَا صَوْتَ سِلَاحٍ فَقَالَ: \"مَنْ هَذَا؟ \". فَقَالَ: أَنَا سَعْدُ بْنُ أَبِي وَقَّاصٍ، جِئْتُ لأَحْرُسَكَ. وَنَامَ النَّبِيُّ - ﷺ -. [٧٢٣١ - مسلم: ٢٤١٠ - فتح: ٦/ ٨١]\n\n٢٨٨٦ - حَدَّثَنَا يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تَعِسَ عَبْدُ الدِّينَارِ وَالدِّرْهَمِ وَالْقَطِيفَةِ وَالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ\". لَمْ يَرْفَعْهُ إِسْرَائِيلُ، عَنْ أَبِي حَصِينٍ. [٢٨٨٧، ٦٤٣٥ - فتح: ٦/ ٨١]\n\n٢٨٨٧ - وَزَادَنَا عَمْرٌو قَالَ: أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تَعِسَ عَبْدُ الدِّينَارِ وَعَبْدُ الدِّرْهَمِ وَعَبْدُ الْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ سَخِطَ، تَعِسَ وَانْتَكَسَ، وَإِذَا شِيكَ فَلَا انْتَقَشَ، طُوبَى لِعَبْدٍ آخِذٍ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، أَشْعَثَ رَأْسُهُ، مُغْبَرَّةٍ قَدَمَاهُ، إِنْ كَانَ فِي الحِرَاسَةِ كَانَ فِي الحِرَاسَةِ، وَإِنْ كَانَ فِي السَّاقَةِ كَانَ فِي السَّاقَةِ، إِنِ اسْتَأْذَنَ لَمْ يُؤْذَنْ لَهُ، وَإِنْ شَفَعَ لَمْ يُشَفَّعْ\". قَالَ أَبُو عَبْدِ اللهِ لَمْ يَرْفَعْهُ إِسْرَائِيلُ وَمُحَمَّدُ بْنُ جُحَادَةَ عَنْ أَبِي حَصِينٍ وَقَالَ تَعْسًا. كَأَنَّهُ يَقُولُ فَأَتْعَسَهُمُ الله. طُوبَى: فُعْلَى مِنْ كُلِّ شَيءٍ طَيِّبٍ، وَهْيَ يَاءٌ حُوِّلَتْ إِلَى الوَاوِ، وَهْيَ مِنْ يَطِيبُ. [انظر: ٢٨٨٦ - فتح: ٦/ ٨١]\nذكر فيه حديث عَائِشَةَ في حراسة سعد بن أبي وقاص رسول الله - ﷺ -.\nوحديث أبي بكر -يعني ابن عياش- عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ: \"تَعِسَ عَبْدُ الدِّينَارِ وَالدِّرْهَمِ وَالْقَطِيفَةِ وَالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ\".","vol":"17","page":581},{"text":"وَزَادَ لنا عَمْرٌو أنا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"تَعِسَ عَبْدُ الدِّينَارِ .. \" الحديث أو قال: \"تَعِسَ وَانْتَكَسَ، وَإِذَا شِيكَ فَلَا انْتَقَشَ، طُوبَى لِعَبْدٍ آخِذٍ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ، أَشْعَثَ رَأْسُهُ، مُغْبَرَّةٍ قَدَمَاهُ، إِنْ كَانَ فِي الحِرَاسَةِ كَانَ فِي الحِرَاسَةِ، وَإِنْ كَانَ فِي السَّاقَةِ كَانَ فِي السَّاقَةِ، إِنِ اسْتَأْذَنَ لَمْ يُؤْذَنْ لَهُ، وَإِنْ شَفَعَ لَمْ يُشَفَّعْ\". قَالَ أَبُو عَبْدِ اللهِ: لَمْ يَرْفَعْهُ إِسْرَائِيلُ وَمُحَمَّدُ بْنُ جُحَادَةَ، عَنْ أَبِي حَصينٍ.\nالشرح:\nقَالَ الإسماعيلي: تابع أبا بكر شريك وقيس.\nوعمرو شيخ البخاري هو ابن مرزوق، وقد أسنده أبو نعيم من حديث يوسف القاضي عنه به، وابن عساكر من حديث أبي (مسلم) (^١) عنه، ورواه ابن ماجه عن ابن كاسب، عن إسحاق بن إبراهيم بن سعيد المدني، عن صفوان بن سليم، عن عبد الله بن دينار (^٢).\nورواه الإسماعيلي من حديث عبد الصمد بن عبد الوارث، عن عبد الرحمن بن عبد الله بن دينار، عن أبيه به.\nثم الكلام من وجوه:\nأحدها: (التَّعْسُ): الكَبُّ أي: عثر فسقط لوجهه، قَالَه ابن التين، قَالَ: وضبط بكسر العين، وذكره بعض أهل اللغة بفتحها. وقال ابن الأنباري، عن أبي العباس أحمد بن يحيى: التعس: الشر قَالَ تعالى: ﴿فَتَعْسًا لَهُمْ﴾ [محمد: ٨] وقيل: هو البعد، وذكر ابن التياني،\n_________\n(^١) في (ص ١): مسلمة.\n(^٢) ابن ماجه (٤١٣٦).","vol":"17","page":582},{"text":"عن قطرب فتح العين وكسرها: شقي. وعن علي بن حمزة: بالكسر والفتح: هلك.\nوفي \"البارع\": تعسه الله وأتعسه: نكسه. وقال شمر في \"التهذيب\": لا أعرف تعسه الله، ولكن يقال: تعس (بنفسه) (^١) وأتعسه الله، قَالَ: وقال الفراء: يقال: تعست إذا خاطبت الرجل فإذا صوت إلى أن تقول: فَعِل قلت: تعس بالكسر، وقال بعض الكلابيين: تعس هو أن يخطئ حجته إن خاصم، وبغيته إن طلب، وقال الرُّسْتُمِيُّ: التَّعْس: أن غير على وجهه، والنكس: أن يخر على رأسه (^٢).\nوقَالَ الليث: التعس ألا ينتعش من عثرته وأن ينكس في سفال، والتعس في اللغة: الانحطاط، ذكره الزجاج (^٣)، (وقال صاحب \"المحكم\": هو السقوط على أي وجه كان) (^٤)، وقال ابن السكيت: هو أن غير على وجهه، ومنه: نكست الشيء: نكبته على رأسه، قَالَ ابن فارس: ويقال: تعسًا له ونكسًا، وقد يضم الثاني (^٥).\nثانيها: معنى: \"تعس عبد الدينار والدرهم\": أي: إن طلب ذَلِكَ قد استعبده وصار عمله كله في طلبها كالعبادة لهما.\nوقوله: (\"إن أعطي رضي\") أي: إن أعطي ما له عمل رضي عن معطيه، وهو خالقه تعالى وإن لم يُعط سخط ما قدر له خالقه، ويسر له من رزقه، فصح بهذا أنه عبد في طلب هذين، فوجب الدعاء عليه\n_________\n(^١) في (ص ١): منه.\n(^٢) انظر: \"تاج العروس\" مادة: (تعس).\n(^٣) \"تهذيب اللغة\" ١/ ٤٣٩ - ٤٤٠.\n(^٤) من (ص ١). وانظر: \"المحكم\" ١/ ٢٩٥.\n(^٥) \"مجمل اللغة\" ٢/ ٨٨٤.","vol":"17","page":583},{"text":"بالتعس؛ لأنه أوقف عمله على متاع الدنيا الفاني، وترك العمل لأجل نعيم الآخرة الباقي، والتعس: أن لا ينتعش ولا يفيق من عثرته، \"وانتكس\" أي عاوده المرض كما بدأه، هذا قول الخليل (^١).\nقَالَ صاحب \"المطالع\": وذكره بعضهم بالشين المعجمة، وفسره بالرجوع، وجعله دعاء له لا عليه.\nوقوله: (\"وإذا شيك\"): أي: أصابته شوكة. وعن المروزي: \"شيب\"، وهو خطأ قبيح، ومعنى الأول: إذا أصابته الشوكة في قدمه فلا يقدر على إخراجها، يقال: انتقش الرجل إذا سل الشوكة من قدمه بالمنقاش. قال الخطابي: يقال: نقشت الشوك، إذا استخرجته، وبه يسمى المنقاش (^٢). وقال ابن التين: معناه عند الهروي: لا أخرجه من الموضع الذي أدخله، وعند الخطابي: لا قدر على إخراجها ولا استطاعه.\nو(\"الخميصة\") كساء مربع له أعلام أو خطوط، قاله الخطابي، وقال ابن فارس: كساء أسود معلم، فإن لم يكن معلمًا فليس بخميصة (^٣). زاد القزاز ويكون من خز أو صوف، قَالَ: ولذلك أمر الشارع أن يذهب بها إلى أبي جهم، ويأتوا بأنبجانية، وقال الداودي: هي كساء من صوف.\nثالثها: قوله: (\"طوبى\") هي فعلى من الطيب، أصلها: طُيْبَى، قُلِبَت ياؤه واوًا لانضمام ما قبلها، وقيل: هي الشجرة التي في الجنة.\n_________\n(^١) \"العين\" ٥/ ٣١٤.\n(^٢) \"أعلام الحديث\" ٢/ ١٣٨٨.\n(^٣) \"مجمل اللغة\" ١/ ٣٠٣.","vol":"17","page":584},{"text":"وقوله: (\"إن كان في الحراسة\"، \"وإن كان في الساقة\") يعني: أنه خامل الذكر لا يقصد السمو فأي موضع اتفق له كان ممن لزم هذِه الطريقة، كان حريًّا إن استأذن ألا يؤذن له، وإن شفع ألا يشفع.\nرابعها: قوله: في حديث عائشة: (\"ليت رجلًا صالحًا من أصحابي يحرسني الليلة\").\nإن قُلتَ: كيف طلب الحراسة مع توكله ويقينه بالقدر؟\nقلتُ: له ثلاثة أجوبة نبه عليها ابن الجوزي (^١):\nأحدها: أنه سن هذِه الأشياء لا لحاجته إليها، كما ظاهر بين درعين، ويدل على غنائه أنهم كانوا إذا اشتد العباس قدموه واتقوا به العدو.\nثانيها: الثقة بالله لا تنافي العمل على الأسباب، بدليل \"اعقلها وتوكل\" وهذا؛ لأن التوكل يخص القلب، والتعرض بالأسباب أفعال تخص البدن فلا تناقض.\nثالثها: وساوس النفس وحديثها لا يدفع إلا بمراعاة الأسباب، ومنه قول إبراهيم: ﴿وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ [البقرة: ٢٦٠] ومنه أن سليمان رئي يحمل طعامًا ويقول: إن النفس إذا أحرزت قوتها اطمأنت.\nوأجاب ابن بطال بأن قَالَ: في الحديث دليل أن ذَلِكَ كان قبل أن تنزل آية العصمة، وقبل نزول: ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ [الحجر: ٩٥]؛ لأنه جاء في الحديث أنه لما نزلت هذِه الآية ترك الاحتراس بالليل (^٢)؛ ولأن في حديث عائشة في بعض الروايات أن ذَلِكَ كان عند أول قدومه المدينة.\n_________\n(^١) بنحوها في \"تلبيس إبليس\" ص ٣٤٢.\n(^٢) \"شرح ابن بطال\" ٥/ ٨٢.","vol":"17","page":585},{"text":"قلت: نزول: ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ كان قبله، وزعم القرطبي أن آية العصمة ليس فيها ما يناقض الحراسة من الناس ولا ما يمنعه، كما أن إخبار الله عن نصره وإظهار دينه ليس فيه ما يمنع الأمر بالقتال وإعداد العدد والعدة والأخذ بالحزم والحذر، وسبب ذَلِكَ أن هذِه أخبار عن عاقبة الحال ومآله، ولكن هل تحصل تلك العاقبة عن سبب معتاد أو غير سبب، ووجدنا الشريعة طافحة بالأمر له ولغيره بالتحصن، وأخذ الحذر من الأعداء، والإعداد لهم، وقد عمل بذلك - ﷺ - وأخذ به فلا تعارض في ذلك (^١).\nخامسها: في فوائده:\nفيه: كما قَالَ المهلب: التزام السلطان للحذر، والخوف على نفسه حضرًا وسفرًا، ألا ترى فعله مع ما عرفه الله أنه يستكمل به دينه ويعلي به كلمته، التزم الحذر خوف فتك الفاتك وأذى المؤذي بالعداوة في الدين والحسد في الدنيا.\nوفيه: أن على الناس أن يحرسوا سلطانهم ويحفوا به خشية الفتك وانخرام الأمر.\nوفيه: أن من شرع بشيء من الخير أن يسمى صالحًا لقوله: \"ليت رجلًا صالحًا\" أي: يبعثه صلاحه على حراسة سلطانه فكيف بنبيه.\nوفيه: أنه متى سمع الإنسان حس سلاح في الليل أن يقول: من هذا، ويعلم أنه ساهر؛ لئلا يطمع فيه أهل الطلب للغرة والغفلة، فإذا علموا أنه مستيقظ ردعهم بذلك.\n_________\n(^١) \"المفهم\" ٦/ ٢٨٠.","vol":"17","page":586},{"text":"وفيه: تأكيد الدعاء بقوله: \"وإذا شيك فلا انتقش\" أي: إذا أصابته شوكة فلا أخرجها بمنقاشها، فيمتنع السعي للدينار والدرهم.\nوفيه: الحض على الجهاد حيث قَالَ: \"طوبى لعبد ممسك بعنان فرسه .. \" إلى آخره، فجمع في هذا الذي مدح من العمل خير الدنيا والآخرة لقوله: \"الخيل معقود في نواصيها الخير الأجر والمغنم\" (^١)، ونعيم الآخرة لقوله: ﴿إِنَّ اللهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ﴾ الآية [التوبة: ١١١].\nوفيه: ترك حب الرئاسة والشهرة، وفضل الخمول، ولزوم التواضع لله بأن يُجهل المؤمن في الدنيا ولا تعرف عينه، فيشار إليه بالأصابع وبهذا أوصى - ﷺ - ابن عمر قَالَ له: \"يا عبد الله، كن في الدنيا كأنك غريب\" (^٢)، والغريب مجهول العين غالبًا فلا يؤبه لصلاحه فيلزم من أجله.\nفائدة:\nجاء في الحراسة عدة أحاديث:\nأحدها: من حديث سهل بن الحنظلية أنهم ساروا مع رسول الله - ﷺ - يوم حنين فقال: \"من يحرسنا الليلة؟ \" فقال ابن أبي مرثد الغنوي: أنا يا رسول الله. أخرجه أبو داود (^٣).\nثانيها: من حديث عثمان مرفوعًا: \"حَرَسُ ليلة في سبيل الله خير من ألف ليلة يقام ليلها ويصام نهارها\" رواه ابن ماجَهْ (^٤).\n_________\n(^١) سلف برقم (٢٨٥٢) باب الجهاد ماض مع البر والفاجر.\n(^٢) سيأتي برقم (٦٤١٦) كتاب الرقاق، باب قول النبي - ﷺ -: \"كن في الدنيا كأنك غريب\".\n(^٣) أبو داود (٢٥٠١).\n(^٤) ابن ماجه (٢٧٦٦)، بنحوه، ورواه بلفظه لأحمد ١/ ٦١.","vol":"17","page":587},{"text":"ثالثها: من حديث عقبة بن عامر: \"رحم الله حارس الحرس\" (^١).\nرابعها: من حديث أنس: \"من حرس ليلة على ساحل البحر كان أفضل من عبادة ألف سنة\" أخرجه ابن ماجَهْ أيضًا (^٢).\nخامسها: من حديث سهل بن معاذ عن أبيه: \"من حرس من وراء المسلمين متطوعًا لا تأخذه ناجزة سلطان لم ير النار بعينيه إلا تحلة القسم\" أخرجه أحمد (^٣)، وللطبراني: \"بعث مع النبيين والصديقين والشهداء والصالحين\" (^٤).\nسادسها: من حديث يحيى بن صالح الوحاظي، ثنا جميع بن ثوب، ثَنَا خالد بن معدان، عن أبي أمامة مرفوعًا: \"لأن أحرس ثلاث ليال مرابطًا من وراء بيضة المسلمين أحب إلى من أن تصيبني ليلة القدر في مسجد المدينة، أو بيت المقدس\" (^٥)، رواه ابن عساكر ثم قَالَ: حديث حسن، وعن قيس بن الحارث مثله. قَالَ الحاكم: (حديث) (^٦) غريب من حديث عمر بن عبد العزيز عن قيس، وهو صحابى معمِّر. قلتُ: فهذا سابع.\nثامنها: من حديث أبي ريحانة: \"حرمت النار على عين سهرت في سبيل الله\" رواه النسائي (^٧).\n_________\n(^١) رواه ابن ماجه (٢٧٦٩).\n(^٢) رواه ابن ماجه (٢٧٧٠)، بنحوه.\n(^٣) أحمد ٣/ ٤٣٧ - ٤٣٨، والطبراني -بلفظ أحمد-٢٠/ ١٨٥ (٤٠٢، ٤٠٣).\n(^٤) \"المعجم الكبير\" ٢٥/ ١٨٤ (٣٩٩) بلفظ: \"من قرأ ألف آية في سبيل الله كتب يوم القيامة مع النبيين .. \".\n(^٥) رواه البيهقي في \"الشعب\" ٤/ ٤٢ - ٤٣ (٤٢٩٢)، عن الحاكم، عن أحمد بن عبيد، عن إبراهيم بن الحسين، عن يحيى به.\n(^٦) من (ص ١).\n(^٧) النسائي ٦/ ١٥.","vol":"17","page":588},{"text":"تاسعها: من حديث أبي هريرة: \"حرم الله عينًا سهرت في طاعة الله على النار\" أخرجه في \"الخلعيات\" من حديث سهيل، عن أبيه، عن أبي هريرة (^١)، ومن حديث بهز بن حكيم بن معاوية، عن أبيه، عن جده: \"ثلاثة لا ترى أعينهم النار يوم القيامة: عين حرست في سبيل الله\" (^٢) الحديث أخرجه أيضًا، ولابن عساكر من حديث إسماعيل بن عياش، عن ثعلبة بن مسلم، عن أبي عمران الأنصاري: \"ثلاث أعين لا تحرقهم النار\"، فذكر مثله، وللترمذي من حديث عطاء الخراساني عن (ابن أبي رباح) (^٣) عن ابن عباس: \"حرم على عينين أن تنالهما النار: عين باتت تحرس في سبيل الله\" الحديث (^٤)، ولعبد بن حميد في \"مسنده\" من حديث أبي عبد الرحمن عن أبي هريرة مثله (^٥)، ولابن عساكر من حديث الفضل بن عباس وعطية عن أبي سعيد الخدري وابن عمر نحوه.\n_________\n(^١) رواه البيهقي في \"الشعب\" ١/ ٤٨٨ - ٤٨٩ (٧٩٧)، من طريق موسى بن كثير والثوري وعباد بن كثير؛ عن سهيل، به.\n(^٢) رواه الطبراني ١٩/ ٤١٦ (١٠٠٣)، من طريق أبي حبيب القنوي، عن بهز، به.\n(^٣) في هامش الأصل ما نصه: هو عطاء.\n(^٤) الترمذي (١٦٣٩)، بلفظ: \"عينان لا تمسهما النار .. \" وقال: حديث حسن غريب.\n(^٥) \"المنتخب\" ٣/ ٢٠٨ (١٤٤٥).","vol":"17","page":589},{"text":"<span data-type='title' id=toc-2079>٧١ - باب فَضْلِ الخِدْمَةِ فِي الغَزْوِ</span>\n٢٨٨٨ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ يُونُسَ بْنِ عُبَيْدٍ، عَنْ ثَابِتٍ البُنَانِي، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: صَحِبْتُ جَرِيرَ بْنَ عَبْدِ اللهِ، فَكَانَ يَخْدُمُنِي. وَهْوَ أَكْبَرُ مِنْ أَنَسٍ، قَالَ جَرِيرٌ: إِنِّي رَأَيْتُ الأَنْصَارَ يَصْنَعُونَ شَيْئًا لَا أَجِدُ أَحَدًا مِنْهُمْ إِلاَّ أَكْرَمْتُهُ. [مسلم: ٢٥١٣ - فتح: ٦/ ٨٣]\n\n٢٨٨٩ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو -مَوْلَى الْمُطَّلِبِ بْنِ حَنْطَبٍ - أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: خَرَجْتُ مَعَ رَسُولِ اللهِ - ﷺ - إِلَى خَيْبَرَ أَخْدُمُهُ، فَلَمَّا قَدِمَ النَّبِيُّ - ﷺ - رَاجِعًا، وَبَدَا لَهُ أُحُدٌ قَالَ: \"هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\". ثُمَّ أَشَارَ بِيَدِهِ إِلَى الْمَدِينَةِ قَالَ: \"اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ لَابَتَيْهَا كَتَحْرِيمِ إِبْرَاهِيمَ مَكَّةَ، اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِنَا وَمُدِّنَا\". [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٦/ ٧٣]\n\n٢٨٩٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ أَبُو الرَّبِيعِ، عَنْ إِسْمَاعِيلَ بْنِ زَكَرِيَّاءَ، حَدَّثَنَا عَاصِمٌ، عَنْ مُوَرِّقٍ العِجْلِيِّ، عَنْ أَنَسٍ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - أَكْثَرُنَا ظِلاًّ الذِي يَسْتَظِلُّ بِكِسَائِهِ، وَأَمَّا الَّذِينَ صَامُوا فَلَمْ يَعْمَلُوا شَيْئًا، وَأَمَّا الَّذِينَ أَفْطَرُوا فَبَعَثُوا الرِّكَابَ وَامْتَهَنُوا وَعَالَجُوا، فَقَالَ النَّبِيُّ - ﷺ -: \"ذَهَبَ الْمُفْطِرُونَ اليَوْمَ بِالأَجْرِ\". [مسلم: ١١١٩ - فتح: ٦/ ٨٤]\nذكر فيه حديث أَنَسٍ: صَحِبْتُ جَرِيرَ بْنَ عَبْدِ اللهِ، فَكَانَ يَخْدُمُنِي. وَهْوَ أَكْبَرُ مِنْ أَنَسٍ، قَالَ جَرِيرٌ: إِنِّي رَأَيْتُ الأَنْصَارَ يَصْنَعُونَ شَيْئًا لَا أَجِدُ أَحَدًا مِنْهُمْ إِلَّا أَكْرَمْتُهُ.\nوحديثه أيضًا: خَرَجْتُ مَعَ رَسُولِ اللهِ - ﷺ - إلى خَيْبَرَ أَخْدُمُهُ، فَلَمَّا قَدِمَ النَّبِيُّ - ﷺ - رَاجِعًا وَبَدَا لَهُ أُحُدٌ قَالَ: \"هذا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\". ثُمَّ أَشَارَ بيَدِهِ إِلَى المَدِينَةِ فقَالَ: \"اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ لَابَتَيْهَا كتَحْرِيمِ إِبْرَاهِيمَ مَكًّةَ، اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِنَا وَمُدِّنَا\".","vol":"17","page":590},{"text":"وحديثه أيضًا قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ -، (أَكْثَرُنَا) (^١) ظِلًّا الذِي يَسْتَظِلُّ بِكِسَائِهِ، وَأَمَّا الذِينَ صَامُوا فَلَمْ يَعْمَلُوا شَيْئًا، وَأَمَّا الذِينَ أَفْطَرُوا فَبَعَثُوا الرِّكَابَ وَامْتَهَنُوا وَعَالَجُوا، فَقَالَ النَّبِيُّ - ﷺ -: \"ذَهَبَ المُفْطِرُونَ اليَوْمَ بِالأَجْرِ\".\nالشرح:\nمعنى: (بدا له أحد): ظهر.\nومعنى: (\"يحبنا ونحبه\") حقيقةً لأن الجماداتِ تعقل في بعض الأحيان قَالَ تعالى: ﴿إِنَّا عَرَضْنَا الْأَمَانَةَ﴾ الآية [الأحزاب: ٧٢] أو يحبنا أهله وَهُمْ سُكَّانُ المدينة، يريد: الثناء على الأنصار كقوله تعالى: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢].\nوقوله: (\"لابتيها\") يريد الحرتين، واحدهما: لابة، ويجمع على لوب ويجمع لابات ما بين الثلاث إلى العشر، فإذا كثرت جمعت على اللاب واللوب، قَالَ الأصمعي: اللابة الأرض ذات الحجارة التي قد ألبستها حجارة سود، وأصله أن المدينة ما بين لابتين، فحرّم رسول الله - ﷺ - ما بين لابتيها يقال: ما بين لابتيها أجهل من فلان، يراد: ما بين طرفيها.\nوقوله: (\"اللهم بارك لنا في صاعنا ومدنا\") أي الطعام الذي يُكال بهما.\nوقوله: (أكثرنا) (^٢) ظلًّا من يستظل بكسائه): يريد: لم يكن لهم أخبية، وذلك لما كانوا عليه من القلة.\n_________\n(^١) في الأصل: أكثر، والمثبت من \"الصحيح\".\n(^٢) في الأصل: أكثر.","vol":"17","page":591},{"text":"وفيه: أن أجر الخدمة في الغزو أعظم من أجر الصيام إذا كان (المفطر) (^١) أقوى على الجهاد وطلب العلم وسائر الأعمال الفاضلة من معاونة ضعيف وحمل ما بالمسلمين إلى حمله حاجة.\nوفيه: أن التعاون في الجهاد والتفاوض في الخدمة من حل وترحال واجب على جميع المجاهدين.\nوفيه: جواز خدمة الكبير للصغير إذا راعى له شرفًا في قومه أو في نفسه أو نجابة في علم أو دين أو شبهه، وأما في الغزو فالخادم المحتسب أفضل أجرًا من المخدوم الحسيب.\n_________\n(^١) في (ص ١): المفطرون.","vol":"17","page":592},{"text":"<span data-type='title' id=toc-2080>٧٢ - باب فَضْلِ مَنْ حَمَلَ مَتَاعَ صَاحِبِهِ في السَّفَرِ</span>\n٢٨٩١ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ -﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كُلُّ سُلَامَى عَلَيْهِ صَدَقَةٌ كُلَّ يَوْمٍ، يُعِينُ الرَّجُلَ فِي دَابَّتِهِ يُحَامِلُهُ عَلَيْهَا أَوْ يَرْفَعُ عَلَيْهَا مَتَاعَهُ صَدَقَةٌ، وَالْكَلِمَةُ الطَّيِّبَةُ، وَكُلُّ خَطْوَةٍ يَمْشِيهَا إِلَى الصَّلَاةِ صَدَقَةٌ، وَدَلُّ الطَّرِيقِ صَدَقَةٌ». [انظر: ٢٧٠٧ - مسلم: ١٠٠٩ - فتح: ٦/ ٨٥]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كُلُّ سُلَامَى عَلَيْهِ صَدَقَةٌ كُلَّ يَوْمٍ، يُعِينُ الرَّجُلَ فِي دَابَّتِهِ يُحَامِله عَلَيْهَا أَوْ يَرْفَعُ عَلَيْهَا مَتَاعَهُ صَدَقَةٌ، وَالْكَلِمَةُ الطَّيِّبَةُ، وَكُلُّ خَطْوَةٍ يَمْشِيهَا إِلَى الصَّلَاةِ صَدَقَةٌ، وَدَلُّ الطَّرِيقِ صَدَقَةٌ\".\nالشرح:\nيريد بالسلامى كل عظم في البدن، وقال الداودي: هي المفاصل قَالَ: وأكثر ما يقال ذَلِكَ في صغارها، كعظام الكفين والقدمين، وأصل السلامى عظم فِرْسن البعير.\nوعبارة صاحب \"العين\": السُّلامَى: عِظامُ الأصابع والأكارع (^١).\nقلتُ: وهي ثلاثمائة وستون مفصلًا كما ثبت في \"صحيح مسلم\": \"فمن كبر الله وحمده وهلله في يوم عددها أمسى وقد زحزح نفسه عن النار\" (^٢)، كما أخرجه عبد الرزاق، عن معمر، عن يحيى بن أبي كثير، عن رجل ذكره عن عائشة مرفوعًا به (^٣).\n_________\n(^١) \"العين\" ٧/ ٢٦٥.\n(^٢) مسلم (١٠٠٧) كتاب الزكاة، باب بيان أن اسم الصدقة يقع على كل نوع من المعروف.\n(^٣) \"جامع معمر\" برواية عبد الرزاق ١١/ ٣٧","vol":"17","page":593},{"text":"و(\"يحامله عليها\") يعينه في الحمل فيحملا بينهما.\nو(\"ويرفع \") معناه يحمل ويرفعه، ومنه الحديث أنه - ﷺ - مرَّ بقوم (يربعون) (^١) حجرًا؛ فقالوا: هذا حجر الأشد (^٢). أي: يرفعون حجرًا يتداولون حمله بينهم يمتحنون به الشدة والقوة. كذا قاله الخطابي (^٣)، والذي في الأصول ما أوردناه: \"أو يرفع له عليها متاعه\".\nو(الخطوة) قَالَ ابن فارس: خَطَوْتُ أَخْطُو خَطْوَةً أي: مرة، والخطوة ما بين الرجلين (^٤). وقال في \"أدب الكاتب\": خَطَوْتُ خُطْوَةً وخَطْوَةً (^٥)، وسلف. قَالَ ابن التين: وضبطه (في) (^٦) البخاري بالضم.\nوقوله: (ودل الطريق) أي: الدلالة عليه، وهذا الحديث فيه الحضُّ والنَّدْبُ على الصدقة كما أمر الله تعالى المؤمنين بالتعاون والتناصر في قوله: ﴿وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى﴾ [المائدة: ٢] وقال - عليه أفضل الصلاة والسلام -: \"المؤمن للمؤمن كالبنيان، يشد بعضه بعضا\" (^٧)، \"والله في عون العبد مادام العبد في عون أخيه\" (^٨)؛ فهذِه كلها وما شاكلها من حقوق المسلمين بعضهم على بعض مندوب إليها.\n_________\n(^١) في الأصل: يرفعون، والمثبت من (الشعب\"، وهو الموافق لمقتضى السياق.\n(^٢) رواه البيهقي في \"الشعب\" ٦/ ٣٠٦ (٨٢٧٤)، من حديث عبد الرحمن بن عجلان.\n(^٣) \"أعلام الحديث\" ٢/ ١٣٩٢ - ١٣٩٣.\n(^٤) \"مجمل اللغة\" ١/ ٢٩٥.\n(^٥) \"أدب الكاتب\" ص ٤٣٤.\n(^٦) من (ص ١).\n(^٧) سلف برقم (٤٨١) كتاب الصلاة، باب تشبيك الأصابع في المسجد ..\n(^٨) رواه مسلم (٢٦٩٩) كتاب الذكر والدعاء، باب فضل الاجتماع على تلاوة القرآن.","vol":"17","page":594},{"text":"والمراد بهذا الحديث أن الحامل في السفر لمتاع غيره إنما معناه أن الدابة للمعان فيؤجر الرجل على عونه لصاحبها في ركوبها، أو في رفع متاعه عليها، وقد جاء هذا الحديث بينًا بهذا المعنى بعد هذا، وترجم له باب من أخذ بالركاب ونحوه، وذكر فيه حديث الباب وقال هنا: \"فيعين الرجل على دابته فيحمل عليها أو يرفع عليها متاعه صدقة\" فدل قوله: من أخذ بالركاب ونحوه أنه أراد لدابة غيره، وإذا أجر من فعل (هذا) (^١) في دابة غيره فأجره إذا حمل على دابة نفسه أكثر، (والله أعلم بالصواب) (^٢).\n_________\n(^١) في (ص ١): ذلك.\n(^٢) من (ص ١).","vol":"17","page":595},{"text":"<span data-type='title' id=toc-2081>٧٣ - باب فَضْلِ رِبَاطِ يَوْمٍ فِي سَبِيلِ اللهِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا﴾ الآيَةِ [آل عمران: ٢٠٠].\n\n٢٨٩٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ أَبَا النَّضْرِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"رِبَاطُ يَوْمٍ فِي سَبِيلِ اللهِ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا، وَمَوْضِعُ سَوْطِ أَحَدِكُمْ مِنَ الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا، وَالرَّوْحَةُ يَرُوحُهَا الْعَبْدُ فِي سَبِيلِ اللهِ أَوِ الْغَدْوَةُ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا\". [انظر: ٢٧٩٤ - مسلم: ١٨٨١ - فتح: ٦/ ٨٥]\nذكر فيه حديث سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"رِبَاطُ يَوْمٍ فِي سَبِيلِ اللهِ خَيْرٌ مِنَ الدُّنْيَا وَمَا (عَلَيْهَا) (^١)، وَمَوْضِعُ سَوْطِ أَحَدِكمْ مِنَ الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا، (وَالرَّوْحَةُ يَرُوحُهَا العَبْدُ فِي سَبِيلِ اللهِ أَوِ الغَدْوَةُ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا) (^٢) \".\nهذا الحديث أخرجه مسلم أيضًا بدون الزيادة الأخيرة، وفي الآية أقوال:\nأحدها: عن الحسن وقتادة وابن جريج والضحاك: اصبروا على طاعة الله وصابروا أعداءه ورابطوا في سبيله (^٣).\nثانيها: عن محمد بن كعب القرظي: اصبروا على دينكم، وصابروا (وعدي) (^٤)، ورابطوا أعداءكم واتقوا الله فيما يبني وبينكم\n_________\n(^١) في الأصل: فيها.\n(^٢) من (ص ١).\n(^٣) انظر: \"تفسير الطبري\" ٣/ ٥٦١ - ٥٦٢.\n(^٤) في الأصل: عدوي، وفي هامشه ما نصه: (في الأصل وعدي).\n[قلت: ما في الأصل هو الصواب، وهو الموافق لمصدر التخريج].","vol":"17","page":596},{"text":"لعلكم تفلحون غدًا إذا لقيتموني (^١).\nثالثها: عن زيد بن أسلم: اصبروا على الجهاد وصابروا العدو ورابطوا الخيل عليه (^٢).\nرابعها: رابطوا: انتظروا الصلاة بعد الصلاة في المساجد؛ لأنه لم يكن حينئذ رباط ولا فتحت البلدان التي يكون فيها الرباط (^٣).\nخامسها: اصبروا على المصائب وصابروا الصلوات الخمس ورابطوا أعداء الله وروي عن الحسن (^٤).\nوالرباط ضربان: المقام بالثغر وهو غير الوطن فإن كان وطنه فليس برباط، قاله مالك فيما نقله ابن حبيب (^٥)، والأصل فيه الآية المذكورة وحديث الباب: \"رباط يوم .. \" إلى آخره.\nو﴿رِبَاطِ الخَيْلِ﴾: أصله من الربط بالحبل والمِقْوَد، فمعنى ربطها في سبيل الله: اتخاذها لهذا، قَالَ تعالى: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الخَيْلِ﴾ [الأنفال: ٦٠].\nقَالَ ابن قتيبة: أصل الرباط والمرابطة أن يربط هؤلاء خيولهم وهؤلاء خيولهم في الثغر، كل يُعد لصاحبه (^٦)، وإنما صار رباط يوم في سبيل الله خيرًا من الدنيا وما فيها؛ لأنه عمل يؤدي إلى الجنة،\n_________\n(^١) رواه الطبري في \"تفسيره\" ٣/ ٥٦٢ (٨٣٩١)، وابن أبي حاتم في \"تفسيره\" ٣/ ٨٤٧ - ٨٤٨، ٨٥١ (٤٦٨٩، ٤٦٩٤، ٤٧١١).\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٥٦٢ (٨٣٩٢).\n(^٣) رواه الطبري في \"تفسيره\" ٣/ ٥٦٢ (٨٣٩٤)، عن أبي سلمة بن عبد الرحمن.\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٣/ ٨٤٨؛ مختصرًا.\n(^٥) انظر: \"المنتقى\" ٣/ ١٦١.\n(^٦) كما في \"القرطين\" ١/ ١٠٩.","vol":"17","page":597},{"text":"وصار موضع سوط في الجنة خيرًا من الدنيا وما فيها من أجل أن الدنيا فانية، وكل شيء في الجنة باق، وإن صغر في التمثيل قلنا: (وليس) (^١)، لباقيها صغير فهو أدوم وأبقى من الدنيا الفانية المنقطعة، فكان الباقي الدائم خيرًا من المنقطع.\n_________\n(^١) من (ص ١).","vol":"17","page":598},{"text":"<span data-type='title' id=toc-2082>٧٤ - باب مَنْ غَزَا بِصَبِيٍّ لِلْخِدْمَةِ</span>\n٢٨٩٣ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا يَعْقُوبُ، عَنْ عَمْرٍو، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ لأَبِي طَلْحَةَ: \"الْتَمِسْ غُلَامًا مِنْ غِلْمَانِكُمْ يَخْدُمُنِي حَتَّى أَخْرُجَ إِلَى خَيْبَرَ\". فَخَرَجَ بِي أَبُو طَلْحَةَ مُرْدِفِي، وَأَنَا غُلَامٌ رَاهَقْتُ الحُلُمَ، فَكُنْتُ أَخْدُمُ رَسُولَ اللهِ - ﷺ - إِذَا نَزَلَ، فَكُنْتُ أَسْمَعُهُ كَثِيرًا يَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالْحَزَنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ\". ثُمَّ قَدِمْنَا خَيْبَرَ، فَلَمَّا فَتَحَ الله عَلَيْهِ الحِصْنَ ذُكِرَ لَهُ جَمَالُ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ، وَقَدْ قُتِلَ زَوْجُهَا وَكَانَتْ عَرُوسًا، فَاصْطَفَاهَا رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ، فَخَرَجَ بِهَا حَتَّى بَلَغْنَا سَدَّ الصَّهْبَاءِ حَلَّتْ، فَبَنَى بِهَا، ثُمَّ صَنَعَ حَيْسًا فِي نِطَعٍ صَغِيرٍ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: \"آذِنْ مَنْ حَوْلَكَ\". فَكَانَتْ تِلْكَ وَلِيمَةَ رَسُولِ اللهِ - ﷺ - عَلَى صَفِيَّةَ. ثُمَّ خَرَجْنَا إِلَى الْمَدِينَةِ قَالَ: فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - يُحَوِّى لَهَا وَرَاءَهُ بِعَبَاءَةٍ، ثُمَّ يَجْلِسُ عِنْدَ بَعِيرِهِ فَيَضَعُ رُكْبَتَهُ، فَتَضَعُ صَفِيَّةُ رِجْلَهَا عَلَى رُكْبَتِهِ حَتَّى تَرْكَبَ، فَسِرْنَا حَتَّى إِذَا أَشْرَفْنَا عَلَى الْمَدِينَةِ نَظَرَ إِلَى أُحُدٍ فَقَالَ: \"هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\". ثُمَّ نَظَرَ إِلَى الْمَدِينَةِ فَقَالَ: \"اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ لَابَتَيْهَا بِمِثْلِ مَا حَرَّمَ إِبْرَاهِيمُ مَكَّةَ، اللَّهُمَّ بَارِكْ لَهُمْ فِي مُدِّهِمْ وَصَاعِهِمْ\". [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٦/ ٨٦]\nذكر فيه حديث أَنَسٍ أَنه - ﷺ - قالَ لأَبِي طَلْحَةَ: \"الْتَمِسْ غُلَامًا مِنْ غِلْمَانِكُمْ يَخْدُمُنِي حَتَّى أَخْرُجَ إِلَى خَيْبَرَ\". فَخَرَجَ بِي أَبُو طَلْحَةَ مُرْدِفِي وَأَنَا غُلَامٌ رَاهَقْتُ الحُلُمَ، فَكُنْتُ أَخْدُمُ رَسُولَ اللهِ - ﷺ - إذَا نَزَلَ، فذكر فيه قصة صفية واصطفاءها لنفسه.\nوهو حديث ظاهره مشكل، فإن المعروف أنه خدمه قبل ذلك، قَالَ الداودي في غير هذا الحديث: أتى بي أبو طلحة إلى رسول الله - ﷺ - فقال: أنس غلام كيس فليخدمك (^١).\n_________\n(^١) سلف برقم (٢٧٦٨) كتاب الوصايا، باب استخدام اليتيم في السفر.","vol":"17","page":599},{"text":"وقال هنا: (\"حتى أخرج إلى خيبر\") وهذا ليس بمحفوظ؛ لأن أنسًا قَالَ: خدمته عشر سنين، فكان أول خدمته قبل خيبر بست سنين؛ لأن خيبر سنة ست، ويحتمل أن يكون هذا القول منه حين خروجه إلى خيبر يخدمه غير أنس بالمدينة حَتَّى يخرج، أو أخذه للسفر فقط. ونقل ابن بطال عن أبي (عبد) (^١) الله أن في حديث هذا وأنا غلام راهقت الحلم، وفي طريق آخر: وأنا ابن عشر سنين، وكذلك في حديث ابن عباس: ناهزت الحلم (^٢)، وفي طريق آخر: توفي رسول الله وأنا ابن عشر سنين، وقد حفظت المحكم الذي يدعونه المفصل (^٣)، فسمي أنس وابن عباس ابن عشر سنين مراهقًا.\nوفيه: جواز استخدام اليتامى بشبعهم وكسوتهم، وجواز الاستخدام لهم بغير نفقة ولا كسوة إذا كان في خدمة عالم أو إمام في الدين؛ لأنه لم يذكر في حديث أنس أن له أجرة الخدمة، وإن كان قد يجوز أن تكون نفقته من عند رسول الله - ﷺ -، وأما الأجرة فلم يذكرها أنس في (حديثه) (^٤) ولا ذكرها أحد عن رسول الله - ﷺ -، ولا عن أبي طلحة، ولا عن أم سليم، وهما اللذان أتيا به إلى رسول الله - ﷺ - وأسلماه لخدمته، ولم يشترطا أجرة ولا نفقة ولا غيرها، فجائز على اليتيم إسلام أمه ووصيه و(ذي) (^٥) الرأي من أهله في الصناعات واستئجاره في المهنة، وذلك لازم (له) (^٦) وينعقد عليه.\n_________\n(^١) في الأصل: عبيد. والمثبت من مصدر التخريج.\n(^٢) سلف برقم (١٨٥٧) كتاب جزاء الصيد، باب حج الصبيان.\n(^٣) سيأتي برقم (٥٠٣٥) كتاب فضائل القرآن، باب تعليم الصبيان القرآن.\n(^٤) في الأصل: خدمة، والمثبت من (ص ١).\n(^٥) في (ص ١): ذوي.\n(^٦) من (ص ١).","vol":"17","page":600},{"text":"وفيه: جواز حمل الصبيان في الغزو كما بوب له (^١).\nوقوله: (يحوي لها وراءه) فالحوية: مركب يهيأ للمرأة، قاله في \"العين\" (^٢)، فكان - ﷺ - يجعل العباءة حوية، يجعلها حول سنام البعير.\nوقوله: (\"اللَّهُمَّ إني أعوذ بك من الهم والحزن والعجز الكسل، والبخل والجبن، وضلع الدين وغلبة الرجال\") قَالَ الخطابي: أكثر الناس لا يفرقون بين الهم والحزن، وهما على اختلافهما في الاسم متقاربان في المعنى، إلا أن الحزن إنما يكون على أمر قد وقع، والهم إنما هو فيما يتوقع ولما يكون بعد (^٣).\nوقال القزاز: الهم: هو الغم والحزن. تقول: أهمني هذا الأمر أحزنني وهو مُهِم، ويحتمل أن يكون من همه المرض إذا أذابه وأنحله، مأخوذ من هم الشحم إذا أذابه، والشيء مهموم أي: مذاب، فيكون تعوذه من المرض الذي ينحل جسمه، (وضلع الدين): ثقله وغلظه، يقال: رجل ضليع إذا كان بدينًا قويًّا.\nوقوله: (وكانت عروسًا) قَالَ الخليل: (رجل) (^٤) عروس في رجال عرس، وامرأة عروس في نساء عرائس قَالَ: والعروس نعت يستوي فيه الرجل والمرأة ما داما في تعريسهما أياما، وأحسن ذَلِكَ أن يقال للرجل مُعرس؛ لأنه قد أعرس أي: اتخذ عروسًا، وسيأتي طرف منه في المغازي.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٨٧ - ٨٨.\n(^٢) \"العين\" ٣/ ٣١٨.\n(^٣) \"أعلام الحديث\" ٢/ ١٣٩٤.\n(^٤) في (ص ١): أسلفت.","vol":"17","page":601},{"text":"<span data-type='title' id=toc-2083>٧٥ - باب رُكُوبِ البَحْرِ</span>\n٢٨٩٤، ٢٨٩٥ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: حَدَّثَتْنِي أُمُّ حَرَامٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ يَوْمًا في بَيْتِهَا، فَاسْتَيْقَظَ وَهْوَ يَضْحَكُ، قَالَتْ: يَا رَسُولَ اللهِ، مَا يُضْحِكُكَ؟ قَالَ: \"عَجِبْتُ مِنْ قَوْمٍ مِنْ أُمَّتِي يَرْكَبُونَ الْبَحْرَ، كَالْمُلُوكِ عَلَى الأَسِرَّةِ\". فَقُلْتُ يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَقَالَ: \"أَنْتِ مَعَهُمْ\". ثُمَّ نَامَ، فَاسْتَيْقَظَ وَهْوَ يَضْحَكُ فَقَالَ مِثْلَ ذَلِكَ مَرَّتَيْنِ أَوْ ثَلَاثًا. قُلْتُ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَيَقُولُ: \"أَنْتِ مِنَ الأَوَّلِينَ\" فَتَزَوَّجَ بِهَا عُبَادَةُ بْنُ الصَّامِتِ، فَخَرَجَ بِهَا إِلَى الغَزْوِ، فَلَمَّا رَجَعَتْ قُرِّبَتْ دَابَّةٌ لِتَرْكَبَهَا، فَوَقَعَتْ فَانْدَقَّتْ عُنُقُهَا. [انظر: ٢٧٨٨، ٢٧٨٩،\nمسلم: ١٩١٢ - فتح: ٦/ ٨٧]\nذكر فيه حديث أنس في قصة أم حَرَام، وقد سلف.\nوقدمنا أن فيه جواز ركوب البحر للجهاد، وإذا جاز للجهاد فالحج أجوز، لا جرم أن الأظهر عند الشافعي وجوب ركوبه له إن غلبت السلامة.\nوبه قَالَ مالك وأبو حنيفة؛ وكره مالك للمرأة الحج في البحر، وهو للجهاد أكره، وسببه أن المرأة لا تكاد تستر عن الرجال ولا يستترون عنها، ونظرها إلى عَورات الرجال ونظرهم إليها حرام، فلم (ير لها) (^١) استباحة فضيلة ولا أداء فريضة بمواقعة محرم.\nوذكر مالك أن عمر بن الخطاب كان يمنع الناس من ركوب البحر فلم يركبه أحد طول حياته، فلما مات استأذن معاوية عثمان بن عفان في ركوبه فأذن له، فلم يزل يركب حَتَّى كان عمر بن عبد العزيز فمنع من\n_________\n(^١) في الأصل: يُولها. وأثبتنا الموافق لما في ابن بطال.","vol":"17","page":602},{"text":"ركوبه، ثم ركب بعده إلى الآن (^١).\nولا حجة لمن منع ركوبه؛ لأن السنة أَبَاحَتْهُ (للجهاد) (^٢) للرجال والنساء في حديث الباب وغيره، وهي الحجة وفيها الأسوة، وقد ذكر أبو عبيد أنه - ﷺ - نهى عن ركوبه في وقت ارتجاجه وصعوبته، ساقه من حديث أبي عمران الجوني عن زهير بن عبد الله يرفعه: \"من ركب البحر إذ التَجَّ\" أو قَالَ: \"ارْتَجَّ فقد برئت منه الذمَّة\" أو قَالَ: \"فلا يلومن إلا نفسه\" (^٣)، قَالَ أبو عبيد: وأكثر ظني أنه قَالَ التج باللام (^٤)، فدل على أن ركوبه مباح في غير هذا الوقت في كل شيء في التجارة وغيرها وقد سبق في باب التجارة في البحر من البيوع واضحًا.\n_________\n(^١) \"الاستذكار\" ١٤/ ٢٨٦ - ٢٨٧.\n(^٢) في (ص ١): في الجهاد.\n(^٣) قال الحافظ في \"الفتح\" ٦/ ٨٨: زهير مختلف في صحبته، وقد أخرج البخاري حديثه في \"تاريخه\"؛ فقال في روايته: (عن زهير عن رجل من الصحابة)؛ وإسناده حسن.\n(^٤) \"غريب الحديث\" ١/ ١٦٦.","vol":"17","page":603},{"text":"<span data-type='title' id=toc-2084>٧٦ - باب مَنِ اسْتَعَانَ بِالضُّعَفَاءِ وَالصَّالِحِينَ فِي الحَرْبِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: أَخْبَرَنِي أَبُو سُفْيَانَ قَالَ: لِي قَيْصَرُ: سَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ فَزَعَمْتَ ضُعَفَاؤُهُمْ، وَهُمْ أَتْبَاعُ الرُّسُلِ.\n\n٢٨٩٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا مُحَمَّدُ بْنُ طَلْحَةَ، عَنْ طَلْحَةَ، عَنْ مُصْعَبِ بْنِ سَعْدٍ قَالَ: رَأَى سَعْدٌ - ﵁ - أَنَّ لَهُ فَضْلًا عَلَى مَنْ دُونَهُ، فَقَالَ النَّبِيُّ - ﷺ -: \"هَلْ تُنْصَرُونَ وَتُرْزَقُونَ إِلاَّ بِضُعَفَائِكُمْ؟ \". [فتح: ٦/ ٨٨]\n\n٢٨٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ جَابِرًا، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵃ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَأْتِي زَمَانٌ يَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيُقَالُ فِيكُمْ مَنْ صَحِبَ النَّبِيَّ - ﷺ -؟ فَيُقَالُ نَعَمْ. فَيُفْتَحُ عَلَيْهِ، ثُمَّ يَأْتِي زَمَانٌ فَيُقَالُ: فِيكُمْ مَنْ صَحِبَ أَصْحَابَ النَّبِيِّ - ﷺ -؟ فَيُقَالُ: نَعَمْ. فَيُفْتَحُ، ثُمَّ يَأْتِي زَمَانٌ فَيُقَالُ: فِيكُمْ مَنْ صَحِبَ صَاحِبَ أَصْحَابِ النَّبِيِّ - ﷺ -؟ فَيُقَالُ: نَعَمْ. فَيُفْتَحُ \". [٣٥٩٤، ٣٦٤٩ - مسلم: ٢٥٣٢ - فتح: ٦/ ٨٨]\nثمِ ساق حديث مُصعَبِ بْنِ سعْدٍ قَالَ: رَأى سعْدٌ - ﷺ - أَنَّ لَهُ فَضْلًا عَلَى مَنْ دُونهُ، فَقَالَ النَّبِيُّ - ﷺ -: \"هَلْ تُنْصَرُونَ وَتُرْزَقُونَ إِلَّا بِضُعَفَائِكُمْ؟ \".\nوحديث أَبِي سعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ - ﷺ - قالَ: \"يَأْتِي زَمَانٌ يَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيُقَالُ فِيكُمْ مَنْ صَحِبَ النَّبِي - ﷺ -؟ فَيُقَالُ نَعَمْ. فَيُفْتَحُ عَلَيْهم، ثُمَّ يَأْتِي زَمَان فَيُقَالُ: فِيكُمْ مَنْ صَحِبَ أَصْحَابَ النَّبِيِّ - ﷺ -؟ فَيُقَالُ: نَعَمْ. فَيُفْتَحُ، ثُمَّ يَأْتِي زَمَانٌ فَيُقَالُ: فِيكُمْ مَنْ صَحِبَ صَاحِبَ أَصْحَابِ رسول الله - ﷺ -؟ فَيُقَالُ: نَعَمْ. فَيُفْتَحُ\".","vol":"17","page":604},{"text":"الشرح:\nالتعليق عن ابن عباس سلف أول الكتاب وغيره مسندًا (^١).\nوحديث سعد من أفراده وعند الإسماعيلي: \"إنما نصر\" وفي لفظ: \"نصر الله هذِه الأمة بضعفائهم بدعواتهم وصلواتهم وإخلاصهم\" وفي لفظ: ظن أن له فضلًا على من دونه من أصحاب رسول الله - ﷺ -.\nوللنسائي: \"بصومهم وصلاتهم ودعائهم\" (^٢).\nولعبد الرزاق عن مكحول أن سعدًا قَالَ: يا رسول الله، أرأيت رجلًا يكون حامية القوم، ويدفع عن أصحابه أيكون نصيبه كنصيب غيره؛ فقال - ﷺ -: \"ثكلتك أمك يا ابن أم سعد، وهل ترزقون وتنصرون إلا بضعفائكم؟! \" (^٣).\nوحديث أبي سعيد سيأتي في أعلام النبوة وغيرها، وتأويل ذَلِكَ أن عبادة الضعفاء ودعاءهم أشد إخلاصًا وأكثر خشوعًا لخلو قلوبهم من التعلق بزخرف الدنيا وزينتها، وصفاء ضمائرهم مما يقطعهم عن الله تعالى، فجعلوا همَّهم همًّا واحدًا فزكت أعمالهم، وأجيب دعاؤهم. وعبارة ابن التين تعني: أنهم قليلو المال والعشائر؛ لأنهم من قبائلَ شتى، يدعون من أقاصي البلاد، وهم أهل الصُّفَّة، حبسوا أنفسهم لله، فأكثر قصدهم الغزو والصلاة والدعاء.\nقَالَ المهلب: إنما أراد - ﷺ - بهذا القول لسعد الحض على التواضع، ونفي الكبر والزهو عن قلوب المؤمنين.\n_________\n(^١) سلف برقم (٧) كتاب بدء الوحي.\n(^٢) النسائي ٦/ ٤٥؛ بلفظ: \"بدعوتهم وصلاتهم وإخلاصهم\".\n(^٣) \"مصنف عبد الرزاق\" ٥/ ٣٠٣ (٩٦٩١).","vol":"17","page":605},{"text":"ففيه من الفقه: أن مَنْ زَهَا على مَنْ هو دونه، أنه يَنْبغي أَنْ يُبَيَّنَ من فضله ما يُحْدِثُ له في نفس المَزْهُوِّ مِقْدَارًا وفضلًا حَتَّى لا يحتقر أحدًا من المسلمين، ألا ترى أنه - ﷺ - أبان من حال الضعفاء ما ليس لأهل القوة من الغناء، فأخبر أن بدعائهم وصومهم وصلاتهم ينصرون.\nويمكن أن يكون هذا المعنى الذي لم يذكره في حديث سعد الذي (ذكرناه) (^١) الذي رأى به الفضل لنفسه على من دونه، وفي حديث أبي سعيد ما يشهد لصحته، ويوافق معناه قوله - ﷺ -: \"خيركم قرني، ثم الذين يلونهم، ثم الذين يلونهم\" (^٢)؛ لأنه يفتح لهم لفضلهم ثم يفتح للتابعين لفضلهم، ثم يفتح لتابعيهم، فأوجب الفضل للثلاثة القرون، ولم يذكر الرابع، ولم يذكر له فضلًا فالنصر منهم أقل.\nوفيه: معجزة لسيدنا رسول الله - ﷺ - وفضله لأصحابه وتابعيهم.\nوالفئام: بفاء مكسورة وهمزة، ويقال بتخفيفها، وثالثة فتح الفاء ذكره ابن عديس، قَالَ الأزهري والجوهري: العامة تقول فيام بلا همز (^٣)، وهي الجماعة من الناس وغيرهم، قاله صاحب \"العين\" (^٤)، ولا واحد له من لفظه.\nوجاء في لفظ: \"هل فيكم من رأى رسول الله - ﷺ -\" بدل من \"صحب\"، وهو رد لقول جماعة من المتصوفة القائلين أن سيدنا رسول الله - ﷺ - لم يره أحد في صورته، ذكره السمعاني.\n_________\n(^١) في الأصل: زدناه.\n(^٢) سلف برقم (٢٦٥١) كتاب الشهادات، باب لا يشهد على شهادة جور.\n(^٣) \"تهذيب اللغة\" ٣/ ٢٧٢٧، \"الصحاح\" ٥/ ٢٠٠٠.\n(^٤) \"العين\" ٨/ ٤٠٥.","vol":"17","page":606},{"text":"<span data-type='title' id=toc-2085>٧٧ - باب لَا يَقُولُ: فُلَانٌ شَهِيدٌ</span>\nقَالَ أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"الله أَعْلَمُ بِمَنْ يُجَاهِدُ فِي سَبِيلِهِ، الله أَعْلَمُ بِمَنْ يُكْلَمُ فِي سَبِيلِهِ\".\n\n٢٨٩٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ -﵁ أَنَّ رَسُولَ اللهِ - ﷺ - الْتَقَى هُوَ وَالْمُشْرِكُونَ فَاقْتَتَلُوا، فَلَمَّا مَالَ رَسُولُ اللهِ - ﷺ - إِلَى عَسْكَرِهِ، وَمَالَ الآخَرُونَ إِلَى عَسْكَرِهِمْ، وَفِي أَصْحَابِ رَسُولِ اللهِ - ﷺ - رَجُلٌ لَا يَدَعُ لَهُمْ شَاذَّةً وَلَا فَاذَّةً إِلاَّ اتَّبَعَهَا يَضْرِبُهَا بِسَيْفِهِ، فَقَالَ: مَا أَجْزَأَ مِنَّا اليَوْمَ أَحَدٌ كَمَا أَجْزَأَ فُلَانٌ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَا إِنَّهُ مِنْ أَهْلِ النَّارِ\". فَقَالَ رَجُلٌ مِنَ الْقَوْمِ أَنَا صَاحِبُهُ. قَالَ: فَخَرَجَ مَعَهُ كُلَّمَا وَقَفَ وَقَفَ مَعَهُ، وَإِذَا أَسْرَعَ أَسْرَعَ مَعَهُ قَالَ: فَجُرِحَ الرَّجُلُ جُرْحًا شَدِيدًا، فَاسْتَعْجَلَ الْمَوْتَ، فَوَضَعَ نَصْلَ سَيْفِهِ بِالأَرْضِ وَذُبَابَهُ بَيْنَ ثَدْيَيْهِ، ثُمَّ تَحَامَلَ عَلَى سَيْفِهِ، فَقَتَلَ نَفْسَهُ، فَخَرَجَ الرَّجُلُ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللهِ. قَالَ: \"وَمَا ذَاكَ؟ \". قَالَ: الرَّجُلُ الذِي ذَكَرْتَ آنِفًا أَنَّهُ مِنْ أَهْلِ النَّارِ، فَأَعْظَمَ النَّاسُ ذَلِكَ. فَقُلْتُ: أَنَا لَكُمْ بِهِ. فَخَرَجْتُ فِي طَلَبِهِ، ثُمَّ جُرِحَ جُرْحًا شَدِيدًا، فَاسْتَعْجَلَ المَوْتَ، فَوَضَعَ نَصْلَ سَيْفِهِ فِي الأَرْضِ وَذُبَابَهُ بَيْنَ ثَدْيَيْهِ، ثُمَّ تَحَامَلَ عَلَيْهِ، فَقَتَلَ نَفْسَهُ. فَقَالَ رَسُولُ اللهِ - ﷺ - عِنْدَ ذَلِكَ: \"إِنَّ الرَّجُلَ لَيَعْمَلُ عَمَلَ أَهْلِ الجَنَّةِ فِيمَا يَبْدُو لِلنَّاسِ، وَهْوَ مِنْ أَهْلِ النَّارِ، وَإِنَّ الرَّجُلَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ فِيمَا يَبْدُو لِلنَّاسِ، وَهْوَ مِنْ أَهْلِ الجَنَّةِ\". [٤٢٠٢، ٤٢٠٧،٦٤٩٣، ٦٦٠٧ - مسلم: ١١٢ - فتح: ٦/ ٨٩]\nثم ساق حديث سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - التَقَى هُوَ وَالْمُشْرِكُونَ فَاقْتَتَلُوا، فَلَمَّا مَالَ رَسُولُ اللهِ - ﷺ - إِلَى عَسْكَرِهِ، وَمَالَ الَاخَرُونَ إِلَى عَسْكَرِهِمْ، وَفِي القوم رَجُلٌ لَا يَدَعُ لَهُمْ شَاذَّةً وَلَا فَاذَّةً إِلَّا اتَّبَعَهَا يَضْرِبُهَا بِسَيْفِهِ، فَقَالَ: مَا أَجْزَأَ مِنَّا اليَوْمَ أَحَدٌ مَا أَجْزَأَ فُلَانٌ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَا إِنَّهُ مِنْ أَهْلِ النَّارِ .. \" فأتبعه رجل إلى أن ذكر","vol":"17","page":607},{"text":"أنه جرح نفسه؛ فقتل نفسه .. الحديث، وفي آخره: \"إِنَّ الرَّجُلَ لَيَعْمَلُ عَمَلَ أَهْلِ الجَنَّةِ فِيمَا يَبْدُو لِلنَّاسِ وَهْوَ مِنْ أَهْلِ النَّارِ، وَإِنَّ الرَّجُلَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ فِيمَا يَبْدُو لِلنَّاسِ وَهْوَ مِنْ أَهْلِ الجَنَّةِ\".\nالشرح:\nالتعليق الأول سلف قريبًا مسندًا (^١).\nوحديث سهل يأتي في غزوة خيبر أيضًا، وقال ابن الجوزي: كان يوم أحد، (قَالَ) (^٢): واسم الرجل قزمان وهو معدود في المنافقين، وكان تخلف يوم أحد فعيره النساء، وقلن له: ما أنت إلا امرأة فخرج، فكان أول من رَمَى بسهم، ثم كسر جفن سيفه ونادى: يا للأوس قاتلوا على الأحساب، فلما جرح مَرَّ به قتادة بن النعمان فقال له: هنيئًا لك الشهادة، فقال: إني والله ما قاتلت على دين ما قاتلت إلا على الحناط (^٣) ثم قتل نفسه، فقال رسول الله - ﷺ -: \"إن الله يؤيد هذا الدين بالرجل الفاجر\" (^٤).\nواعترض المحب الطبري فقال: كذا زعم ابن الجوزي أن اسمه قزمان، وأنه - ﵇ - قال: \"إن الله يؤيد هذا الدين بالرجل الفاجر\"، وذكر أنها كانت بأحد، ويؤيده سياق ابن إسحاق في \"سيرته\" (^٥)، لعل\n_________\n(^١) سلف برقم (٢٨٠٣) باب: من يجرح في سبيل الله.\n(^٢) من (ص ١).\n(^٣) ورد بهامش الأصل ما نصه: الحنوط والحناط واحد، وهو ما يخلط من الطيب لأكفان الموتى وأجسامهم خاصة.\n(^٤) الجزء المرفوع سيأتي برقم (٣٠٦٢) باب: \"إن الله يؤيد الدين بالرجل الفاجر\"، من حديث أبي هريرة؛ ورواه مسلم (١١١) كتاب: الإيمان، باب: غلظ تخريم قتل الإنسان نفسه ..\n(^٥) كما في \"سيرة ابن هشام\" ٣/ ٣٧.","vol":"17","page":608},{"text":"ابن الجوزي وَهِمَ في تسميته ذلك بقزمان لتشابه اللفظ.\nقال: وفي رواية: كان ذلك بخيبر، وفي أخرى: بحنين. إذا تقرر ذَلِكَ؛ فالكلام عليه من وجوه:\nأحدها: اعترض المهلب فقال: في الحديث ضد ما ترجم به البخاري أنه لا يقال: فلان شهيد، ثم أدخل هذا الحديث وليس فيه من معنى الشهادة شيء، وإنما فيه ضدها، والمعنى الذي ترجم به قولهم: (ما أجزأ منا اليوم أحد، ما أجزأ فلان)، فمدحوا جزاءه وغَنَاءَهُ، ففهم منهم (أنهم) (^١) قضوا له بالجنة في نفوسهم بغنائه ذَلِكَ، فأوحى الله إليه بغيب مآل أمره لئلا يشهدوا لحي شهادة قاطعة عند الله ولا لميت كما قَالَ رسول الله - ﷺ - في عثمان بن مظعون: \"والله ما أدري وأنا رسول الله ما يُفعل به\" (^٢)، وكذلك لا يعلم شيئًا من الوحي حَتَّى يوحى إليه به، ويعرف بغيبه فقال: \"إنه في النار\" بوحي من الله له.\nثانيها: الشاذة والفاذة: بذالين معجمتين، والشين في الأولى معجمة: ما شذت عن صواحبها، وكذا الفاذة التي انفردت، وصفه بأنه لا يبقى شيء إلا أتى عليه، وأنثها على وجه المبالغة كما قالوا: علامة ونسابة. وعن ابن الأعرابي: فلان لا يدع لهم شاذة ولا فاذة إذا كان شجاعًا لا يلقاه أحد، وقيل: أنث الشاذة؛ لأنها بمعنى النسمة.\nوقال الخطابي: الشاذة: هي التي كانت في القوم ثم شذت منهم، والفاذة: من لم تختلط معهم أصلًا (^٣)، وقال الداودي: يعني هما ما صغر وكبر ويركب كل صعب وذلول.\n_________\n(^١) في الأصل: أنه. ولعل الصواب ما أثبتناه.\n(^٢) سلف برقم (١٢٤٣) كتاب الجنائز، باب الدخول على الميت بعد الموت ..\n(^٣) \"أعلام الحديث\" ٣/ ١٧٤١.","vol":"17","page":609},{"text":"و(أجزأ) مهموز، أي: ما أغنى منا ولا كفى. قَالَ القرطبي: كذا صحت روايتنا فيه رباعيًّا (^١). وفي \"الصحاح\" أجزأني الشيء: كفاني، وجزأ عني هذا الأمر، أي: قضى (^٢).\nو(ذباب السيف) طرفه كما قاله القزاز، (وحدُّه) (^٣) كما قاله ابن فارس (^٤).\nوقوله: (بين ثدييه) قَالَ ابن فارس: الثدي للمرأة، والجمع الثُّدى، ويذكر ويؤنث، وثُنْدُؤَةُ الرجل كثدي المرأة، وهو مهموز إذا ضم أوله، فإذا فتحت لم يهمز، ويقال: هو طرف الثدي (^٥).\nووصفه الرجل بأنه من أهل النار يحتمل أمورًا:\nأحدها: لنفاقه في الباطن ويؤيده ما أسلفناه.\nثانيها: أنه لم (يكن ليقاتل) (^٦) لتكون كلمة الله هي العليا.\nثالثها: أنه ارتاب عند الجزع فمات على شك.\nرابعها: أنه لم يبلغ به الجراح إلى أن أنفذت مقاتِلَهُ ليكون كمن استسرع الموت، وكمن احترق مركب وهو فيه فرمى بنفسه إلى البحر وإن كان ربيعة يكره ذَلِكَ، قَالَ ابن التين: وذكره أن الرجل يعمل بعمل أهل الجنة يدل أنه لم يكن منافقًا ولا قاتل لغير الله، وإنما ذَلِكَ لقتله نفسه.\nثالثها: فيه صدق الخبر عما يكون وخروجه على ما أخبر به المخبر زيادة في زكاته، وهو من الشارع من علامات النبوة، وزيادة في يقين\n_________\n(^١) \"المفهم\" ١/ ٣١٧.\n(^٢) \"الصحاح\" ١/ ٤٠.\n(^٣) في (ص ١): أو حدُّه.\n(^٤) \"مجمل اللغة\" ١/ ٣٥٥.\n(^٥) \"مجمل اللغة\" ١/ ١٥٧.\n(^٦) في (ص ١): يقاتل.","vol":"17","page":610},{"text":"المؤمنين به، ألا ترى قول الرجل حين رأى قَتْلَهُ لِنَفْسِهِ: أشهد أنك رسول الله، وهو قد كان شهد قبل ذلك، وقد قال ذلك الصديق في غير ما قصة، حين كان يرى صدق ما أخبر به، كان يقول: أشهد أنك رسول الله.\nوفيه: جواز الإغياء (^١) في الوصف لقوله: (ما أجزأ منا اليوم أحد مثل ما أجزأ)، ولا شك أن في الصحابة من كان فوقه، وأنه قد ترك شاذات وفاذات لم يدركها، وإنما خرج كلامه على الإغياء والمبالغة، وهو جائز عند العرب.\nوقوله: (إلا اتبعها بسيفه) معناه: يضرب الشيء المتبوع؛ لأن المؤنث قد يجوز تذكيره على معنى أنه شيء وأنشد الفراء (للأعرابية) (^٢): تركتني في الحي ذا غربة\nتريد ذات (غربة) (^٣)، لكنها ذكرت على تقدير تركتني في الحي (إنسان) (^٤) ذا غربة أو شخصا ذا غربة، قَال القرطبي في حديث أبي هريرة: \"إن الرجل ليعمل الزمن الطويل بعمل أهل الجنة ثم يختم له بعمل أهل النار فيدخلها\" وهو غير حديث سهل، لأن ذاك لم يكن مخلصًا، وهنا يتأول -على بُعْدٍ- على من كان مخلِصًا في أعماله قائمًا على شروطها، لكن سبقت عليه سابقة القدر الذي لا محيص عنه فبدل به عند خاتمته (^٥).\n_________\n(^١) ورد بهامش الأصل ما نصه: يقال: أغيا الرجل إذا بلغ [الغاية] في الشرف والأمر و[الغاية] في سباقه كذلك.\n(^٢) بياض في الأصل، والمثبت من (ص ١).\n(^٣) من (ص ١).\n(^٤) كذا في الأصول، والصحيح: إنسانًا، وعليها في الأصل: كذا.\n(^٥) \"المفهم\" ١/ ٣١٩.","vol":"17","page":611},{"text":"<span data-type='title' id=toc-2086>٧٨ - باب التَّحْرِيضِ عَلَى الرَّمْيِ</span>\nوَقَوْلِ اللهِ تَعَالَى -﷿-: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ﴾. [الأنفال: ٦٠]\n\n٢٨٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: سَمِعْتُ سَلَمَةَ بْنَ الأَكْوَعِ - ﵁ - قَالَ: مَرَّ النَّبِيُّ - ﷺ - عَلَى نَفَرٍ مِنْ أَسْلَمَ يَنْتَضِلُونَ، فَقَالَ النَّبِيُّ - ﷺ -: \"ارْمُوا بَنِي إِسْمَاعِيلَ، فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا، ارْمُوا وَأَنَا مَعَ بَنِي فُلَانٍ\". قَالَ: فَأَمْسَكَ أَحَدُ الْفَرِيقَيْنِ بِأَيْدِيهِمْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَا لَكُمْ لَا تَرْمُونَ؟ \". قَالُوا: كَيْفَ نَرْمِى وَأَنْتَ مَعَهُمْ؟ قَالَ النَّبِيُّ - ﷺ -: \"ارْمُوا فَأَنَا مَعَكُمْ كُلِّكُمْ\". [٣٣٧٣، ٣٥٠٧ - فتح: ٦/ ٩١]\n\n٢٩٠٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الغَسِيلِ، عَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ، عَنْ أَبِيهِ قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ بَدْرٍ حِينَ صَفَفْنَا لِقُرَيْشٍ وَصَفُّوا لَنَا: \"إِذَا أَكْثَبُوكُمْ فَعَلَيْكُمْ بِالنَّبْلِ\". [٣٩٨٤، ٣١٨٥ - فتح: ٦/ ٩١]\nذكر فيه حديث سَلَمَة بْن الأَكْوَع: مَرَّ النَّبِيُّ - ﷺ - عَلَى نَفَرٍ مِنْ أَسْلَمَ يَنْتَضِلُونَ، فَقَالَ النَّبِيُّ - ﷺ -: \"ارْمُوا بَنِي إِسْمَاعِيلَ، فَإنَّ أَبَاكُمْ كَانَ رَامِيًا، وَأَنَا مَعَ بَنِي فُلَانٍ\". قَالَ: فَأَمْسَكَ أَحَدُ الفَرِيقَيْنِ بِأيْدِيهِمْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَا لَكُمْ لَا تَرْمُونَ؟. قَالُوا: كَيْفَ نَرْمِي وَأَنْتَ مَعَهُمْ؟ قَالَ النَّبِيُّ - ﷺ -: \"ارْمُوا فَأَنَا مَعَكُمْ كُلِّكُمْ\".\nوحديث أبي نُعَيْمٍ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ الغَسِيلِ، عَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ، عَنْ أَبِيهِ قَالَ: قَالَ النَّبِيُّﷺ - يوْمَ بَدْرٍ حِينَ صَفَفْنَا لِقُرَيْشٍ وَصَفُّوا لَنَا: \"إِذَا أَكْثَبُوكُمْ فَعَلَيْكُمْ بِالنَّبْلِ\".","vol":"17","page":612},{"text":"الشرح:\nأما الآية: فالقوة المذكورة فيها هو الرمي، كما أخرجه مسلم من حديث عقبة بن عامر قال: سمعت رسول الله - ﷺ - يقول وهو على المنبر: \" ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾ [الأنفال: ٦٠] ألا إن القوة الرمي\" ثلاثًا (^١). وقال ابن المنذر أيضًا: إنه ثابت. والقوة: التقوِّي بإعداد ما يحتاج إليه من الدروع والسيوف وسائر آلات الحرب، إلا أنه لما كان الرمي أنكاها في العدو، وأنفعها على ما هو مشاهد، فسرها به وخصها بالذكر وأكدها ثلاثًا.\nوفيه أيضًا من هذا الوجه مرفوعًا: \"من علم الرمي ثم تركه فليس منا\" (^٢)، وفي رواية الحاكم \"فهي نعمة كفرها\". ثم قَالَ: صحيح الإسناد (^٣). ولأبي داود: \"إن الله يدخل بالسهم الواحد ثلاثة نفر في الجنة، صانعه يحتسب به، والرامي به، ومنبله، فارموا واركبوا، وأن ترموا أحب إليَّ من أن تركبوا، ليس من اللهو إلا ثلاث: تأديب الرجل فرسه، وملاعبته أهله، ورميه بقوسه ونبله، ومن ترك الرمي بعدما علمه رغبة عنه فإنها نعمة تركها\" أو قَالَ: \"كفرها\" (^٤).\nوللترمذي من طريق منقطعة: \"ألا إن الله سيفتح عليكم الأرض، وستكفون المؤنة، فلا يعجزن أحدكم أن يلهو بسهمه\" (^٥).\n_________\n(^١) مسلم (١٩١٧) كتاب الإمارة، باب فضل الرمي والحث عليه،\n(^٢) مسلم (١٩١٩) كتاب الإمارة، باب فضل الرمي، من حديث عقبة بن عامر.\n(^٣) \"المستدرك\" ٢/ ٩٥.\n(^٤) \"سنن أبي داود\" (٢٥١٣) وضعفه الألباني في \"ضعيف أبي داود\" (٤٣٣).\n(^٥) \"سنن الترمذي\" (٣٠٨٣)، من طريق صالح بن كيسان، عن رجل لم يسمه، عن عقبة بن عامر، به مرفوعًا.","vol":"17","page":613},{"text":"وحديث سلمة: من أفراده، وفي رواية للحاكم: فلقد رموا عامة يومهم ذَلِكَ ثم تفرقوا على السواء ما يضل بعضهم بعضا. وقال في أوله: \"حسن هذا اللهو\" (^١) مرتين أو ثلاثًا، ثم قَالَ: صحيح الإسناد (^٢). وروى ابن (مطير) (^٣) في كتاب \"الرمي\" بإسناده عن أبي العالية عن ابن عباس أنه - ﷺ - مر بنفر يرمون فقال: \"رميًا بني إسماعيل، فإن أباكم كان راميًا\" (^٤).\nوروى ابن حبان في \"صحيحه\" من حديث أبي هريرة خرج النبي - ﷺ - وأسلم يرمون، فقال: \"ارموا بني إسماعيل، فإن أباكم كان راميًا، ارموا وأنا مع ابن الأدرع\". فأمسك القوم قسيهم قالوا: من كنت معه غلب. قَالَ: \"ارموا وأنا معكم كلكم\" (^٥).\nقلتُ: وابن الأدرع اسمه محجن كما أفاده ابن عبد البر (^٦)، وفي حديث سلمة هذا تقويةٌ لما رواه ابن سعد من حديث ابن لهيعة، عن عبد الرحمن بن زياد بن أنعم، أخبرني بكر بن سوادة، سمع علي بن رباح يقول: قَالَ رسول الله - ﷺ -: \"كل العرب من ولد إسماعيل بن إبراهيم\" (^٧)، وذكره ابن هشام أيضًا عن بعض أهل اليمن يعني\n_________\n(^١) تحرفت (اللهو) في مطبوع الحاكم إلى: (اللهم).\n(^٢) \"المستدرك\" ٢/ ٩٤.\n(^٣) تحرفت الميم منها في الأصل إلى باء. والصواب المثبت؛ وهو أبو القاسم الطبراني ونسب هنا إلى جد له، وهو صاحب المعاجم الثلاثة.\n(^٤) \"الرمي\" (١٢)، وفي \"المعجم الكبير\" ١٢/ (١٢٧٤٦)، ورواه ابن ماجه (٢٨١٥)، وأحمد ١/ ٣٦٤، وصححه الحاكم ٢/ ٩٤ على شرط مسلم.\n(^٥) \"صحيح ابن حبان\" ١٠/ ٥٤٨ (٤٦٩٥).\n(^٦) \"الاستيعاب\" ٣/ ٤١٩.\n(^٧) \"الطبقات الكبرى\" ١/ ٥١.","vol":"17","page":614},{"text":"النسابين (^١)، وفي كتاب الزبير: حَدَّثَني إبراهيم الجزامي، حَدَّثَني عبد العزيز بن عمران، عن معاوية بن صالح الحميري، عن ثور، عن مكحول قَالَ رسول الله - ﷺ -: \"العرب كلها بنو إسماعيل إلا أربع قبائل: السلف، والأوزاع، وحضرموت، وثقيف\". ورواه صاعد في \"فصوصه\" من حديث عبد العزيز بن عمران، عن معاوية أخبرني مكحول، عن مالك بن يخامر وله صحبة، فذكره (^٢).\nقَالَ ابن عبد البر: قَالَوا: قحطان بن تيمن بن هميسع بن نبت وهو ثابت بن إسماعيل، وقيل: قحطان بن يمن بن هميسع بن ثابت، وقيل: قحطان بن هميسع بن أصياف بن هميسع بن أصياف بن هميسع بن أصياف بن هود بن شروان بن الثيان بن العامل بن مهران بن يحيى بن يقظان بن (سادب) (^٣) وهو ثابت بن تيمن بن النبت بن إسماعيل - ﷺ -، ومن جعل قحطان من ولد إسماعيل يشهد له قول المنذر بن حرام جد حسان بن ثابت حيث يقول:\nورثنا من البهلول عمرو بن عامر … وحارثة الغِطْرِيف مجدًا مؤثَّلا\nمآثر من نبت بن نبت بن مالك … ونبت بن إسماعيل ما إن تحولا\nوحديث أبي أُسيد -بضم الهمزة- ذكره في المغازي عن عبد الله بن محمد الجعفي، عن أبي أحمد الزبيري، عن ابن الغسيل، عن حمزة والزبير بن المنذر بن أبي أسيد، عن أبيهما.\nوخالف في ذَلِكَ أبو نعيم الحافظ فأدخل بين حمزة وابن الغسيل عباس بن سهل بن سعد من طريق أبي أحمد الزبيري، عن\n_________\n(^١) \"سيرة ابن هشام\" ١/ ٤ - ٥.\n(^٢) رواه ابن عساكر في \"تاريخ دمشق\" ٣٥/ ١٥٥؛ من طريق عبد العزيز بن عمران، به.\n(^٣) كذا بالأصل.","vol":"17","page":615},{"text":"عبد الرحمن، عن عباس، عن حمزة، عن أبيه، ورواه الطبراني من طريق يحيى الحماني وأي نعيم الدكيني، عن ابن الغسيل، عن عباس وحمزة بن أبي أسيد (^١). وقال أبو نعيم مرة: عن المنذر بن أبي أسيد. ولم يقل: الزبير بن المنذر بن أبي أسيد. وكأنه أشبه لقوله: عن أبيهما.\nفائدة:\nقيل: سمي الغسيل لأن الملائكة غسلته. وعبد الرحمن قيل: عاش مائة وستين سنة حكاه ابن التين.\nإذا تقرر ذَلِكَ؛ فمعنى: (يَنْتَضِلُون): بالضاد المعجمة يَرْتَمُون، يقال: ناضلت الرجل: رميته.\nوالنَّضْلُ الرمي مع الأصحاب، وقال ابن فارس: نَضَلَ فَلانٌ فلانًا في المُرَاماة إذا غلبه، ونَاضَلْت فلانًا غلبته، وانْتَضَل القوم وتَنَاضَلُوا إذا رموا للسَّبْقِ (^٢).\nثم فيه فوائد: الأولى: قوله \"ارموا بني إسماعيل\" فيه دلالة على رجحان قول من قَالَ من أهل النسب أن اليمن من ولد إسماعيل وأسلم من قحطان، وقد سلف واضحًا.\nالثانية: قوله: \"فإن أباكم\": فيه أن الجد وإن على يسمى أبًا.\nالثالثة: أن السلطان يأمر رجاله بتعلم الفروسية ويحض عليها.\nالرابعة: أن الرجل يطلب الخلال المحمودة ويتبعها ويعمل (بمثلها) (^٣)، قَالَ:\n_________\n(^١) \"المعجم الكبير\" ١٩/ ٢٦٢ (٥٨١ - ٥٨٢).\n(^٢) \"مجمل اللغة\" ٢/ ٨٧٠ - ٨٧١، مادة: (نضل).\n(^٣) في (ص ١): (بها).","vol":"17","page":616},{"text":"ألسنا وإن كرمت أوائلنا … يومًا على الأحساب نتكل\nنبني كما كانت أوائلنا … تبني ونفعل مثل ما فعلوا\nالخامسة: قوله: (حين صففنا لقريش). وفي بعض النسخ: أسففنا، حكاه الخطابي ثم قَالَ: فإن كان محفوظًا فمعناه القرب منهم والتدلي عليهم؛ كأن مكانهم الذي كانوا فيه أهبط من مصاف هؤلاء، ومنه قولهم: أسف الطائر في طيرانه، إذا انحط إلى أن يقارب إلى وجه الأرض، ثم يطير صاعدًا (^١).\nالسادسة: (أكثبوكم). بثاء مثلثة ثم باء موحدة، أي دنوا منكم وقاربوكم، وفي \"الغريبين\" حذف الألف، فلعلهما لغتان، وقال ابن فارس: أكثب الصيد إذا أمكن من نفسه، وهو (من) (^٢) الكَثَبَ وهو القُرْب (^٣). وقال الداودي معنى أكثبوكم: كثروا وحملوا عليكم، وذلك أن النبل إذا رمي في الجمع لم يخطئ، ففيه ردع لهم. ونقل ابن بطال عن \"الأفعال\" أن العرب تقول: أكثبك الصيد قرب منك، والكثب: القرب، فمعنى أكثبوكم قربوا منكم (^٤).\nالسابعة: أن السلطان يعلم المجودين بأنه معهم، أي: من حزبهم، ومحب لهم كما فعل - ﷺ - للمجودين في الرماية، فقال: \"وأنا مع بني فلان\". أي أنا محب لهم ولفعلهم، كما قَالَ: \"المرء مع من أحب\" (^٥).\nالثامنة: أنه يجوز للرجل أن يبين عن تفاضل إخوانه وأهله وخاصته\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٩٥.\n(^٢) من (ص ١).\n(^٣) \"مجمل اللغة\" ٢/ ٧٧٩، مادة: كثب.\n(^٤) \"الأفعال\" ص ٦٥ - ٦٦، \"شرح ابن بطال\" ٥/ ٩٥.\n(^٥) سيأتي برقم (٦١٦٨) كتاب الأدب، باب علامة الحب في الله -﷿-.","vol":"17","page":617},{"text":"في محبته ويعلمهم كلهم أنهم في حزبه ومودته كما قَالَ - ﷺ -: \"أنا معكم كلكم\" بعد أن كان أفرد إحدى الطائفتين.\nالتاسعة: أن من صار السلطان عليه في جملة الحزب المناضلين له أن لا يتعرض لمناوأته كما فعل القوم حين أمسكوا؛ لكونه - ﷺ - مع مناضليهم خوف أن يرموا فيسبقوا فيكون - ﷺ - مع من سُبق، فيكون ذَلِكَ جنفًا على رسول الله - ﷺ -، فأمسكوا تأدبًا، فلما أعلمهم أنه معهم أيضًا رموا؛ لسقوط هذا المعنى.\nالعاشرة: أن السلطان يجب أن يعلم بنفسه أمور القتال اقتداءً به.\nفائدة:\nفي فضل الرمي والتحريض عليه غير ما سبق، ولنذكر منها خمسة أحاديث:\nأحدها: حديث أبي نجيح عمرو بن عبسة مرفوعًا في فضل من رمى بسهم في سبيل الله، أخرجه الترمذي وقال: حسن صحيح (^١).\nثانيها: حديث كعب بن مرة: \"من رمى بسهم في سبيل الله فبلغ العدو أو لم يبلغ كان له كعتق رقبة\". أخرجه النسائي (^٢)، ولابن حبان: \"من رمى فبلغ العدو بسهم رفع الله به درجته\" فقال عبد الرحمن بن النَّحَّام: يا رسول الله، ما الدرجة؟ قَالَ: \"أما إنها ليست بعتبة أمك، ما بين الدرجتين مائة عام\" (^٣).\n_________\n(^١) \"سنن الترمذي\" (١٦٣٨).\n(^٢) \"سنن النسائي\" ٦/ ٢٧؛ وهذا لفظ ابن حبان، وإنما أخرجه النسائي باللفظ الذي عزاه المصنف لابن حبان.\n(^٣) \"صحيح ابن حبان\" ١٠/ ٤٧٥ (٤٦١٤) باللفظ الذي عزاه المصنف للنسائي دون قوله: \"فبلغ العدو أو لم يبلغ\".","vol":"17","page":618},{"text":"ثالثها: حديث عقبة، وقد سلف أول الباب، ورويناه في \"الخلعيات\" من حديث الربيع بن صبيح عن الحسن -يعني: ابن أبي الحسناء؛ فيما صوبه الخطيب- عن أنس \"يدخل الله الجنة بالسهم ثلاثة: الرامي به، وصانعه، والمحتسب به\"، وفي لفظ: \"من اتخذ قوسًا عربية وجبيرها -يعني: كنانته- نفي عنه الفقر\" وفي لفظ: \"أربعين سنة\".\nرابعها: حديث على رأى رسول الله - ﷺ - رجلًا يرمي بقوس فارسية فقال: \"ارم بها\" فنظر إلى قوس عربية فقال: \"عليكم بهذِه وأمثالها، فإن بهذِه يمكن الله لكم في البلاد ويزيدكم في النصر\" أخرجه أبو داود (^١) من حديث أبي راشد الحبراني عنه (^٢)، وإنما نهى عن القوس الفارسية؛ لأنها إذا انقطع وترها لم ينتفع بها صاحبها، والعربية إذا انقطع وترها كان له عصا ينتفع بها، حكاه البيهقي (^٣).\nخامسها: حديث أبي عبيدة (^٤) عن أبيه عبد الله قَالَ: قَالَ رسول الله - ﷺ - يوم الطائف: \"قاتلوا أهل الصنع (^٥) فمن بلغ بسهم فإنه درجة في الجنة\". أخرجه الطبراني.\n_________\n(^١) المعنيُّ به هنا هو الطيالسي.\n(^٢) \"مسند أبي داود الطيالسي\" ١/ ١٣٠ (١٤٩).\n(^٣) \"سنن البيهقي الكبرى\" ١٠/ ١٤.\n(^٤) ورد بهامش الأصل ما نصه: أخرج حديث عبد الله هذا القراب في كتاب \"الرمي\" من حديث ابنه أبي عبيدة عنه \"قاتلوا أهل الصنع فمن جمع منهم فله درجة\" قالوا يا رسول الله ما الدرجة؟ قال: \"من بين الدرجتين خمسمائة عام\". أبو عبيدة لم يسمع من أبيه شيئًا.\n(^٥) ورد بهامش الأصل ما نصه: الصنع بالصاد المهملة المكسورة ثم نون ساكنة ثم عين مهملة: وهو الموضع الذي يتخذ بناءً وجمعه أصناع، ويقال منها: مصنع ومصانع، وقيل: أراد بالصنع ما فيه الجص، والمصانع: المباني من القصور وغيرها.","vol":"17","page":619},{"text":"<span data-type='title' id=toc-2087>٧٩ - باب اللَّهْوِ بِالْحِرَابِ وَنَحْوِهَا</span>\n٢٩٠١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَا الْحَبَشَةُ يَلْعَبُونَ عِنْدَ النَّبِيِّ - ﷺ - بِحِرَابِهِمْ دَخَلَ عُمَرُ، فَأَهْوَى إِلَى الْحَصَى فَحَصَبَهُمْ بِهَا. فَقَالَ: \"دَعْهُمْ يَا عُمَرُ\". وَزَادَ عَلِيٌّ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ: في المَسْجِدِ. [مسلم: ٨٩٣ - فتح: ٦/ ٩٢]\nذكر فيه حديث مَعْمَرٍ، عَنِ الزّهْرِيّ، عَنِ ابن المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَا الحَبَشَةُ يَلْعَبُونَ عِنْدَ النَّبِي - ﷺ - بحِرَابِهِمْ دَخَلَ عُمَرُ، فَأَهْوى إِلَى الحَصَي فَحَصَبَهُمْ بِهَا، فَقَالَ: \"دَعْهُمْ يَا عُمَرُ\". وَزَادَ عَلِيٌّ: ثَنَا عَبْدُ الرَّزَّاقِ، أَنَا مَعْمَرٌ: فِي المَسْجِدِ.\nوأخرجه الإسماعيلي من حديث الوليد، ثنا الأوزاعي، عن الزهري؛ فقال: في المسجد.\nوكذا هو في \"صحيح مسلم\"، وهذا الحديث سبق في مثله في الصلاة، وترجم عليه: باب: أصحاب الحراب في المسجد (^١)، وقد سلف هناك.\nواللعب بالحراب سنة؛ ليكون ذَلِكَ (عدة) (^٢) للقاء العدو؛ وليتدرب الناس فيه، ولم يعلم عمر معنى ذَلِكَ حين حصبهم حَتَّى قَالَ - ﷺ -: \"دعهم\".\nففيه: أن من تأول فأخطأ لا لوم عليه؛ لأنه - ﷺ - لم يوبخ عمر على ذَلِكَ، إذ كان متاولًا، وقال ابن التين: حصب عمر الحبشة يحتمل أن يكون لم ير رسول الله، ولم يعلم أنه رآهم، أو يكون ظن أنه استحى\n_________\n(^١) سلف برقم (٤٥٤) من حديث عائشة.\n(^٢) مكررة في الأصل.","vol":"17","page":620},{"text":"منهم، قَالَ: وهذا أولى؛ لقوله: يلعبون عند رسول الله - ﷺ -.\nوفيه: جواز مثل هذا اللعب في المسجد إذا كان مما يشمل الناس نفعه، وقد سلف (مستوفى) (^١) في الباب المشار إليه.\n_________\n(^١) وقع في (ص ١) مبسوطًا.","vol":"17","page":621},{"text":"<span data-type='title' id=toc-2088>٨٠ - باب المِجَنِّ وَمَنْ يَتَتَرَّسُ بِتُرْسِ صَاحِبِهِ</span>\n٢٩٠٢ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأَوْزَاعِيُّ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَانَ أَبُو طَلْحَةَ يَتَتَرَّسُ مَعَ النَّبِيِّ - ﷺ - بِتُرْسٍ وَاحِدٍ، وَكَانَ أَبُو طَلْحَةَ حَسَنَ الرَّمْيِ، فَكَانَ إِذَا رَمَى تَشَرَّفَ النَّبِيُّ - ﷺ - فَيَنْظُرُ إِلَى مَوْضِعِ نَبْلِهِ. [انظر: ٢٨٨٠ - مسلم: ١٨١١ - فتح: ٦/ ٩٣]\n\n٢٩٠٣ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلٍ قَالَ: لَمَّا كُسِرَتْ بَيْضَةُ النَّبِيِّ - ﷺ - عَلَى رَأْسِهِ وَأُدْمِيَ وَجْهُهُ، وَكُسِرَتْ رَبَاعِيَتُهُ، وَكَانَ عَلِيٌّ يَخْتَلِفُ بِالْمَاءِ في المِجَنِّ، وَكَانَتْ فَاطِمَةُ تَغْسِلُهُ، فَلَمَّا رَأَتِ الدَّمَ يَزِيدُ عَلَى الْمَاءِ كَثْرَةً عَمَدَتْ إِلَى حَصِيرٍ، فَأَحْرَقَتْهَا وَأَلْصَقَتْهَا عَلَى جُرْحِهِ، فَرَقَأَ الدَّمُ. [انظر: ٢٤٣ - مسلم ١٧٩٠ - فتح: ٦/ ٩٣]\n\n٢٩٠٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنِ الزُّهْرِيِّ، عَنْ مَالِكِ بْنِ أَوْسِ بْنِ الْحَدَثَانِ، عَنْ عُمَرَ - ﵁ - قَالَ: كَانَتْ أَمْوَالُ بَنِي النَّضِيرِ مِمَّا أَفَاءَ الله عَلَى رَسُولِهِ - ﷺ - مِمَّا لَمْ يُوجِفِ الْمُسْلِمُونَ عَلَيْهِ بِخَيْلٍ وَلَا رِكَابٍ، فَكَانَتْ لِرَسُولِ اللهِ - ﷺ - خَاصَّةً، وَكَانَ يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِ، ثُمَّ يَجْعَلُ مَا بَقِيَ فِي السِّلَاحِ وَالْكُرَاعِ، عُدَّةً فِي سَبِيلِ اللهِ.\nذكر فيه ثلاثة أحاديث.\nأحدها: حديث أَنَسٍ: كَانَ أَبُو طَلْحَةَ يَتَتَرَّسُ مَعَ النَّبِيِّ - ﷺ - بِتُرْسٍ وَاحِدٍ، وَكَانَ أَبُو طَلْحَةَ حَسَنَ الرَّمْي، فَكَانَ إِذَا رَمَى تَشَرَّفَ النَّبِيُّ - ﷺ - فَيَنْظُرُ إِلَى مَوْضِعِ نَبْلِهِ.\nثانيها: حديث سَهْلٍ: لَمَّا كُسِرَتْ رباعيته، وَكَانَ عَلِيٌّ يَخْتَلِفُ بِالْمَاءِ فِي المِجَنِّ، وَكَانَتْ فَاطِمَةُ تَغْسِلُهُ، فَلَمَّا رَأَتِ الدَّمَ يَزِيدُ عَلَى المَاءِ كَثْرَةً عَمَدَتْ إِلَى حَصِيرٍ، فَأَحْرَقَتْهَا وَأَلْصَقَتْهَا عَلَى جُرْحِهِ، فَرَقَأَ الدَّمُ.","vol":"17","page":622},{"text":"ثالثها: حديث عُمَرَ: كَانَتْ أَمْوَالُ بَنِي النَّضِيرِ مِمَّا أَفَاءَ اللهُ عَلَى رَسُولِهِ - ﷺ - مِمَّا لَمْ يُوجِفِ المُسْلِمُونَ عَلَيْهِ بِخَيْلٍ وَلَا رِكَابٍ، فَكَانَتْ لِرَسُولِ اللهِ - ﷺ - خَاصَّةً، وَكَانَ يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِ، ثُمَّ يَجْعَلُ مَا بَقِيَ فِي السِّلَاحِ وَالْكُرَاعِ عُدَّةً فِي سَبِيلِ اللهِ.\nالشرح:\nحديث أنس من أفراده.\nومعنى: (يتترس مع رسول الله بترس واحد) قيل: يريد لأن الرامي لا يمسك الترس إنما يرمي بيديه جميعًا، فيستره رسول الله - ﷺ - لئلا يرمى وكان حسن الرمي وانكسر في يده قوسان أو ثلاثة، وفي رواية: أنه كان يقول لرسول الله - ﷺ -: لا تشرف فيصيبك العدو، نحري دون نحرك (^١).\nوفي حديث سهل ما أصيب سيدنا رسول الله - ﷺ - يوم أحد مما ذكر من كسر البيضة والرباعية، وهي السن التي بين الثنية والناب، وإدماء وجهه، أدماه عتبة بن أبي وقاص أخو سعد، ورماه ابن قمئة، وقال: خذها وأنا ابن قمئة، فقال له النبي - ﷺ -: \"أقمأك الله في النار\" فدخل بعد ذَلِكَ صبرة غنم فنطحه تيس منها، وواراه فلم يوجد له مكان، وأراد أبّي بن خلف أن يرميه، فأراد طلحة أن يحول بينه وبينه فقال له النبي - ﷺ - يلي: \"كما أنت\"، ورمى رسول الله - ﷺ - أُبَيًّا فأصابه تحت سابغة الدرع في نحوه فمات من يومه (^٢).\nوقوله: (فرقًا الدم) وهو مهموز أي: أمسك عن الجري.\n_________\n(^١) سيأتي برقم (٣٨١١) كتاب مناقب الأنصار، باب مناقب أبي طلحة - ﵁ -.\n(^٢) في هامش الأصل: المشهور أنه حمل إلى سرف فهلك بها.","vol":"17","page":623},{"text":"قَالَ صاحب \"الأفعال\": يقال: رقأ الدم والدمع رقوءًا: سكن بعد جَرْيه (^١).\nوقوله: (مما لم يوجف) يقال: وجف البعير يجف وَجَفًا وَوَجِيْفًا، وهو ضرب من سيره، وأَوْجَفه صاحبه إذا سار به ذَلِكَ السير، قَالَ ابن فارس: أوجف أعنق في السير (^٢)، وقال نحوه الهروي، ووجيفها سرعتها في سيرها، وأوجفها راكبها، وكانت غزوة بني النضير في سنة أربع، وقال ابن شهاب: سنة ثلاث.\nو(الكراع): اسم لجميع الخيل.\nوفيه: -كما قَالَ المهلب- ركوب شيء من (الغرر) (^٣) للإمام لحرصه على معاينة مكان العدو، وإن كان احتراس الإمام خطيرًا، أو ليس كسائر الناس في ذَلِكَ بل هو آكد.\nوفيه: اختفاء السلطان عند اصطفاف القتال لئلا يعرف مكانه.\nوفيه: امتحانُ الأنبياء وابتلاؤُهم (كما سلف) (^٤) ليعظُمَ بذلك أجرهم، ويكون أسوة بمن ناله جرح وأم من أصحابه فلا يجدون في أنفسهم مما نالهم غضاضة، ولا يجد الشيطان السبيل إليهم بأن يقول لهم: تقتلون أنفسكم، وتحملون الآلام في صون هذا، فإذا أصابه ما أصابهم فقدت هذِه المكيدة من اللعين، وتأسى الناس به، وجدّوا في مساواتهم له في جميع أحواله.\n_________\n(^١) \"الأفعال\" لابن القوطية ص ٢٥٨.\n(^٢) \"مجمل اللغة\" ٢/ ٩١٧.\n(^٣) كذا في الأصل، وفي ابن بطال: الغدر، لكن ناسخ الأصل جوَّد كتابتها على ما قدمناه.\n(^٤) من (ص ١).","vol":"17","page":624},{"text":"وفيه: خدمة الإمام، وبذل (السلاح) (^١) فيما يضرها إذا كان في ذَلِكَ منفعة لخطير من الناس.\nوفيه: دليل أن ترسهم كانت متقعرة ولم تكن منبسطة، فلذلك كان يمكن حمل الماء فيها.\nوفيه: أن النساء ألطف بمعالجة الرجال الجرحى.\n_________\n(^١) كذا في الأصل، وفي هامش الأصل: صوابه: النفس أو الأنفس.","vol":"17","page":625},{"text":"-<span data-type='title' id=toc-2089> باب</span>\n٢٩٠٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي سَعْدُ بْنُ إِبْرَاهِيمَ، عَنْ عَبْدِ اللهِ بْنِ شَدَّادٍ، عَنْ عَلِيٍّ حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ شَدَّادٍ: قَالَ سَمِعْتُ عَلِيًّا - ﵁ - يَقُولُ: مَا رَأَيْتُ النَّبِيَّ - ﷺ - يُفَدِّي رَجُلًا بَعْدَ سَعْدٍ، سَمِعْتُهُ يَقُولُ: \"ارْمِ فِدَاكَ أَبِي وَأُمِّي\". [٤٠٥٨، ٤٠٥٩، ٦١٨٤ - مسلم: ٢٤١١ - فتح: ٦/ ٩٣]\nذكر فيه حديث على: مَا رَأَيْتُ النَّبِيَّ - ﷺ - يُفَدِّي رَجُلًا بَعْدَ سَعْدٍ، سَمِعْتُهُ يَقُولُ: \"ارْمِ فِدَاكَ أَبِي وَأُمَّي\".\nالشرح:\nادَّعى المهلب أن هذا مما خص به سعد، وليس كذلك ففي الصحيحين أنه فدى الزبير بذلك (^١)، وقد سلف، ولعل عليًّا لم يسمعه. قال النووي: وقد جمعهما لغيرهما أيضًا، والفدية بذلك جائزة عند الجمهور، وكرهه عمر بن الخطاب والحسن البصري، وكرهه بعضهم في التفدية بالمسلم من أبويه. والصحيح الجواز مطلقًا؛ لأنه ليس فيه حقيقة فداء، وإنما هو بر ولطف وإعلام بمحبته له، وقد وردت الأحاديث الصحيحة بالتفدية مطلقًا (^٢).\nوأَمَّا ما رَوى أبو أسامة (^٣) - عن مبارك، عن الحسن: دخل الزبير على رسول الله - ﷺوهو شاك؛ فقال: كيف تجدك جعلني الله فداك؟ فقال\n_________\n(^١) سيأتي برقم (٣٧٢٠) كتاب فضائل أصحاب النبي - ﷺ -، باب مناقب الزبير بن العوام - ﵁ -، ورواه مسلم (٢٤١٦) كتاب فضائل الصحابة، باب من فضائل طلحة والزبير.\n(^٢) \"شرح مسلم\" ١٥/ ١٨٤.\n(^٣) تحرفت في الأصل إلى (سلمة)، والمثبت من مطبوع \"تهذيب الآثار\".","vol":"17","page":626},{"text":"- ﷺ -: \"ما تركت أعرابيتك بعد\" قَالَ الحسن: لا ينبغي أن يفدي أحدٌ أحدًا. ورواه المنكدر عن أبيه قَالَ: دخل الزبير فذكره .. (^١) - فَغَيْرُ صَحِيحٍ لإرسالِ الأوَّلِ وضَعْفِ الثاني.\nقَالَ الطبري: هذِه أخبار واهية لا (يثبت بمثلها) (^٢) حجة؛ لأن مراسيل الحسن أكثرها صُحُفٌ غَيرُ سَمَاعٍ، وإذا وصل الأخبار فأكثر روايته عن مجاهيل لا يعرفون، والمنكدر بن محمد عند أهل النقل لا يعتمد على نقله. وعلى تقدير الصحة ليس فيه النهي عن ذَلِكَ، والمعروف من قول القائل إذا قَالَ: فلان لم يترك أعرابيته أنه نسبه إلى الجفاء لا إلى فعل ما لا يجوز، وأَعْلَمَهُ أن غيره من القول والتحية ألطف وأرق منه (^٣). وسيمر بك شيء من هذا المعنى في كتاب الأدب إن شاء الله.\nثم التفدية منه دعاء، وأدعيته مستجابة، وقد يوهم أن يكون فيه إزراء بحق الوالدين، وإنما جاز ذَلِكَ؛ لأن أبويه ماتا وهما هما، وسعد مسلم، ففديته بهما غير محظور، قاله الخطابي (^٤).\nوفيه: دلالة على حرمة الأبوة كيف كانت وحقها؛ لأنه لا يفدي إلا بذي حرمة ومنزلة، وإلا لم تكن بفدية ولا بفضيلة للمفدى. ومن هنا قَالَ مالك: من آذى مسلمًا في أبويه الكافرين عوقب وأدب بحرمتهما عليه.\n_________\n(^١) الحديثان رواهما الطبري في \"تهذيب الآثار\" مسند علي (١٨١، ١٨٣).\n(^٢) في (ص ١): (ينسب لمثلها).\n(^٣) \"تهذيب الآثار\" مسند علي ص ١١٢ - ١١٣.\n(^٤) \"أعلام الحديث\" ٢/ ١٣٩٧.","vol":"17","page":627},{"text":"<span data-type='title' id=toc-2090>٨١ - باب الدَّرَقِ</span>\n٢٩٠٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، قَالَ عَمْرٌو: حَدَّثَنِي أَبُو الأَسْوَدِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - وَعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ بِغِنَاءِ بُعَاثَ، فَاضْطَجَعَ عَلَى الْفِرَاشِ وَحَوَّلَ وَجْهَهُ، فَدَخَلَ أَبُو بَكْرٍ فَانْتَهَرَنِي وَقَالَ: مِزْمَارَةُ الشَّيْطَانِ عِنْدَ رَسُولِ اللهِ - ﷺ -. فَأَقْبَلَ عَلَيْهِ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"دَعْهُمَا\". فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا. [انظر: ٩٤٩ - مسلم: ٨٩٢ - فتح: ٦/ ٩٤]\n\n٢٩٠٧ - قَالَتْ: وَكَانَ يَوْمُ عِيدٍ يَلْعَبُ السُّودَانُ بِالدَّرَقِ وَالْحِرَابِ، فَإِمَّا سَأَلْتُ رَسُولَ اللهِ - ﷺ - وَإِمَّا قَالَ: \"تَشْتَهِينَ تَنْظُرِينَ\". فَقَالَتْ: نَعَمْ. فَأَقَامَنِي وَرَاءَهُ خَدِّي عَلَى خَدِّهِ وَيَقُولُ: \"دُونَكُمْ بَنِي أَرْفِدَةَ\". حَتَّى إِذَا مَلِلْتُ قَالَ: \"حَسْبُكِ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَاذْهَبِي\". قَالَ أَبُو عَبْدِ اللهِ: قَالَ أَحْمَدُ، عَنِ ابْنِ وَهْبٍ، فَلَمَّا غَفَلَ. [انظر: ٤٥٤ - مسلم: ٨١٢ - فتح: ٦/ ٩٤]\nذكر فيه حديث عَائِشَةَ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - وعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ بِغِنَاءِ بُعَاثَ. قَالَتْ: وَكَانَ (يومًا عندي) (^١) يَلْعَبُ السُّودَانُ بِالدَّرَقِ وَالْحِرَابِ، إلى قوله: \"دُونَكُمْ بَنِي أَرْفِدَةَ\". قَالَ أَحْمَدُ، عَنِ ابن وَهْبٍ: فَلَمَّا غَفَلَ. وقد سلف في العيد وغيره.\nو(أرفدة) لعب لهم أو اسم أبيهم الأقدم، وقال ابن بطال: نسبة إلى جدهم وكان يسمى أرفدة (^٢).\nوفيه: أن الدرق من آلات الحرب التي ينبغي لأهلها اتخاذها، والتحرز بها من أسلحة العدو، وأن الصحابة استعملوها في ذَلِكَ.\nوقوله: (\"دونكم بني أرفدة\") يحضهم على ما هم فيه من اللعب بالحراب والدرق؛ لأن في ذَلِكَ منفعة وتدريبًا وعدة للقاء العدو.\n_________\n(^١) في هامش الأصل ما يشير إلى أنه في نسخة: يوم عيد.\n(^٢) \"شرح ابن بطال\" ٥/ ٩٨.","vol":"17","page":628},{"text":"<span data-type='title' id=toc-2091>٨٢ - باب الحَمَائِلِ وَتَعْلِيقِ السَّيْفِ بِالْعُنُقِ</span>\n٢٩٠٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَزبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - أَحْسَنَ النَّاسِ وَأَشْجَعَ النَّاسِ، وَلَقَدْ فَزِعَ أَهْلُ الَمدِينَةِ لَيْلَةً فَخَرَجُوا نَحْوَ الصَّوْتِ، فَاسْتَقْبَلَهُم النَّبِيُّ - ﷺ - وَقَدِ اسْتَبْرَأَ الخَبَرَ، وَهْوَ عَلَى فَرَسٍ لأبي طَلْحَةَ عُرْيٍ وَفِي عُنُقِهِ السَّيْفُ وَهْوَ يَقُولُ: \"لَمْ تُرَاعُوا لَمْ تُرَاعُوا\". ثُمَّ قَالَ: \"وَجَدْنَاهُ بَحْرًا\". أَوْ قَالَ: \"إِنَّهُ لَبَحْرٌ\". [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح: ٦/ ٩٥]\nذكر فيه حديث أَنَسٍ: كَانَ النَّبِيُّ - ﷺ - أحْسَنَ النَّاسِ .. وَأَشْجَعَ النَّاسِ، إلى أن قال: وَهْوَ عَلَى فَرَسٍ لأَبِي طَلْحَةَ عري وَفِي عُنُقِهِ السَّيْفُ. وقد سلف.\nوذكره هنا لأجل قوله: (وفي عنقه السيف). فأفاد به أن السيوف كانت تقلد في الأعناق، بخلاف قول من اختار أن تربط في الحزام ولا تتقلد في العنق، وليس في شيء من هذا حرج.\nوقوله: (عُرِيًّ). هو بكسر الراء وتشديد الياء كما ضبطه ابن التين، ثم قَالَ: وقال ابن فارس: اعروريت الفرس: ركبته عَرْيًا (^١)، وهي نادرة، وضبطه بإسكان الراء وتخفيف الياء.\nوقوله: (\"لم تراعوا\") قيل: لا تخافوا، فتكون: \"لم\" بمعنى (لا) كقول الهذلي:\nوقالوا يا خويلد لم ترع\nوقيل: تقديره: لم يكن خوف فتراعوا.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٦٤.","vol":"17","page":629},{"text":"وقوله: (ولقد فزع أهل المدينة). قَالَ الخطابي: الفزع يكون لمعنين: أحدهما الخوف، والآخر بمعنى الإغاثة، ومنه قوله للأنصار: \"لتقلون عند الطمع وتكثرون عند الفزع\" (^١)، وقاله ابن فارس (^٢)، وهو هنا: الذعر والخوف.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٣٩٨.\n(^٢) \"مجمل اللغة\" ٢/ ٧٢٠.","vol":"17","page":630},{"text":"<span data-type='title' id=toc-2092>٨٣ - باب حِلْيَةِ السُّيُوفِ</span>\n٢٩٠٩ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأوزَاعِيُّ قَالَ: سَمِعْتُ سُلَيْمَانَ بْنَ حَبِيبٍ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ: لَقَدْ فَتَحَ الفُتُوحَ قَوْمٌ مَا كَانَتْ حِلْيَة سُيُوفِهِمِ الذَّهَبَ وَلا الفِضَّةَ، إِنَّمَا كَانَتْ حِلْيَتُهُمُ العَلَابيَّ وَالآنُكَ وَالَحْدِيدَ. [فتح: ٦/ ٩٥]\nذكر فيه: حدثنا أَحْمَدُ بْنُ مُحَمَّدٍ، ثنا عَبْدُ اللهِ، أَنَا الأَوْزَاعِيُّ: سَمِعْتُ سُلَيْمَانَ بْنَ حَبِيبٍ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ؟ لَقَدْ فَتَحَ الفُتُوحَ قَوْمٌ مَا كَانَتْ حِلْيَةُ سُيُوفِهِمِ الذَّهَبَ وَلَا الفِضِّةَ، إِنَّمَا كَانَتْ حِلْيَتُهُمُ العَلابِيَّ وَالآنُكَ وَالْحَدِيدَ.\nوهو من أفراده، وعند الإسماعيلي: دخل -يعني سليمان بن (حبيب) (^١) - على أبي أمامة حِمْصَ فَبصر برجل عليه سيف محلى، فغضب غضبًا شديدًا وقال: لأنتم أبخل من أهل الجاهلية، إن الله يرزق منكم الدرهم ينفقه في سبيل الله بسبعمائة، ثم إنكم تمسكون. ولما رواه أبو نعيم: قَالَ الأوزاعي: (العلابي): الجلود الخام التي ليست بمدبوغة. ولابن ماجَهْ: دخلنا على أبي أمامة فرأى في سيوفنا [شيئا] (^٢) من حلية فضة، فغضب .. الحديث (^٣).\nو(عبد الله) في سند البخاري هو ابن المبارك.\nو(الأوزاعي) هو الإمام عبد الرحمن بن عمرو، سكن (في) (^٤) الأوزاع فنسب إليهم.\nو(سليمان بن حبيب) هو المحاربي، قاضٍ شامي، تقضَّى سبعًا وعشرين سنة، وأبي أمامة اسمه صُدَيُّ بن عجلان.\n_________\n(^١) تحرفت في الأصل إلى جندب.\n(^٢) زيادة من مصدر التخريج.\n(^٣) ابن ماجه (٢٨٠٧).\n(^٤) من (ص ١).","vol":"17","page":631},{"text":"إذا تقرر ذَلِكَ، فالعَلابي جمع علباء، وهي: عصب العنق يُشْرَكُ ويُشَدُّ بِهَا -وهي رطبة- أجفان السيوفِ. وقيل: هي أَمْتَنُ ما يكون من البعير من الأعصاب. وقيل: تجفف ثم تشقق ثم يشد بها أجفان السيوف. وقال قوم في تأويل الحديث: هي ضرب من الرصاص. ولذلك قرن به الآنك، وهو ضرب منه، ذكره القزاز منكرًا على قائله، وأنه ليس بمعروف، إنما المراد شدها بالعلاب، وهو العصب. وقال الداودي: هي الرصاص، وأنكر عليه ذلك. وقال أبو (المعالي) (^١) في \"المنتهى\": العلباء العصبة الصفراء في عنق البعير، وهما علباوان بينهما منبت العرق، وإن شئت علباءان لأنها همزة ملحقة، وإن شئت شبهتهما بالتأنيث التي في حمراء، وبالأصلية التي في كساء، والجمع: العلابي، والعلابي أيضًا: جنس من الرصاص. والعلابي في الحديث جمع علباء؛ لأنهم كانوا يشدون سيوفهم بالعلابيِّ.\nو(الآنك): ضرب من الرصاص. وقال الفراء فيما حكاه في \"الموعب\" عنه: ربما أنث العلباء، ذهبوا به إلى العصبة، وهو قليل. وقال أبو حاتم: سالت بعض الفصحاء عن تأنيث العلباء، فأنكره. وفي \"نوادر اللحياني\": هو مذكر لا غير. وقال الجوهري: العلابي: العصب، عصب العنق، واحدها: عِلباء وقال: والعلابيُّ أيضًا الرصاص أو جنس منه (^٢). وقال الأزهري في \"تهذيبه\": كانت العرب تشد بالعلابيِّ الرطبة أجفان سيوفها فتجف عليها (^٣).\n_________\n(^١) في الأصل: المعاني، وصوابها المعالي، وسيتكرر هذا التحريف مرارًا في ثنايا النسخة الأصل.\n(^٢) \"الصحاح\" ١/ ١٨٨.\n(^٣) \"تهذيب اللغة\" ٣/ ٢٥٤١.","vol":"17","page":632},{"text":"وقال ابن بطال: هو شرك. قَالَ صاحب \"العين\": رُمْحٌ مُعَلَّبٌ ومَعْلُوبٌ مَجْلُوزٌ بِالعِلْبَاء، وهي: عصب العنق، يقال: عَلَّبت السيف أعلبه علبًا. إذا حرمت مقبضه بعلباء البعير. والآنك: الرصاص، وهو الأُسْرُبُّ (^١)، قاله ابن بطال (^٢). وقال ابن عزيز: هو الرصاص والأسْرُبُّ، وهو واحد لا جمع له. وقيل: هو من شاذ كلام العرب أن يكون واحد زنته أفعل، وكذلك أشد مثله. وقال ابن فارس: هو الذي يقال له السرب. وقال عن أعرابي: هذا رصاص آنك، وهو الخالص (^٣). وقال الداودي: الآنك: القصدير. وكذا قَالَ في \"الواعي\": أنه الأُسْرُبُّ. يعني: القصدير. زاد في \"المغيث\": جعله بعضهم الخالص منه. وقيل: الآنك: اسم جنس، والقطعة منه آنكة، قيل: ويحتمل أن يكون الآنك فاعلًا وليسَ بأفعل، ويكون أيضًا شاذًّا (^٤). وذكر الكراع أنه الرصاص القلعي. وقيل: الآنك: الرصاص الأبيض. وقيل: الأسود.\nوفيه: كما قَالَ المهلب أن الحلية المباحة من الذهب والفضة في السيوف إنما كانت ليرهب بها على العدو، فاستغنى الصحابة بشدتهم على العدو وقوتهم في الإيقاع بهم والنكاية لهم عن إرهاب الحلية لإرهاب الناس وشجاعتهم.\n_________\n(^١) في هامش الأصل: قال الشيخ مسجد الدين في \"القاموس\": الأسرب: كقنفذ، وفي نسختي بـ \"الصحاح\" مشدد بالقلم، وهي صحيحة.\n(^٢) \"شرح ابن بطال\" ٥/ ٩٩، \"العين\" ٢/ ٤٧.\n(^٣) \"مجمل اللغة\" ١/ ١٠٥، وفيه: هو الذي يقال له: الأُسْرُبُّ.\n(^٤) \"المجموع المغيث\" ١/ ٩٨.","vol":"17","page":633},{"text":"<span data-type='title' id=toc-2093>٨٤ - باب مَن عَلَّقَ سَيفَهُ بِالشَّجَرِ فِي السَّفَرِ عِندَ القَائِلَةِ</span>\n٢٩١٠ - حَدَّثَنَا أبو اليَمَانِ، أَخْبَرَنَا شُعَيبُ، عَنِ الزّهْرِىِّ قَالَ: حَدَّثَنِي سِنَانُ بْنُ أَبِىِ سِنَانٍ الدُّؤَلِيُّ وَأَبُو سَلَمَةَ بْن عَبْدِ الرَّحْمَنِ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - أَخْبَرَ أَنَّهُ غَزَا مَعَ رَسُولِ اللهِ - ﷺ - قِبَلَ نَجْدٍ، فَلَمَّا قَفَلَ رَسُول اللهِ - ﷺ - قَفَلَ مَعَهُ، فَأَدْرَكَتْهُمُ القَائِلَةُ فِي وَادٍ كَتيرِ العِضَاهِ، فَنَزَلَ رَسُولُ اللهِ - ﷺ - وَتَفَرَّقَ النَّاسُ يَسْتَظِلُّونَ بِالشَّجَرِ، فَنَزَلَ رَسُول اللهِ - ﷺ - تَحْتَ سَمُرَةٍ وَعَلَّقَ بِهَا سَيْفَة، وَنِمْنَا نَوْمَةً، فَإِذَا رَسُول اللهِ - ﷺ - يَدْعُونَا وَإِذَا عنده أَعْرَابِيٌّ فَقَالَ: \"إِنَّ هذا اخْتَرَطَ عَلَيَّ سَيْفِي وَأَنَا نَائِمٌ، فَاسْتَيْقَظْتُ وَهْوَ فِي يَدِهِ صَلْتًا، فَقَالَ: مَنْ يَمْنَعُكَ مِنِّي؟ فَقُلْتُ: اللهُ\"، ثَلَاثًا؛ وَلَمْ يعَاقِبْهُ وَجَلَسَ [٢٩١٣، ٤١٣٤، ٤١٣٥، ٤١٣٦ - مسلم: ٨٤٣ - فتح: ٦/ ٩٦]\nذكر فيه حديث جَابِرٍ أَنَّهُ غَزَا مَعَ رَسُولِ اللهِ - ﷺ - قِبَلَ نَجْدٍ، فَلَمَّا قَفَلَ رَسُولُ اللهِ\" - ﷺ - قَفَلَ مَعَهُ، فَأَدْرَكَتْهُمُ القَائِلَةُ فِي وَادٍ كَثِيرِ العِضَاهِ، ثم ذكر أنه علق سيفه بشجرة وذكر قصة الأعرابي معه.\nثم ترجم له بعد باب: تفرق الناس عن الإمام عند القائلة والاستظلال بالشجر، ثم ساقه أيضًا. وفي لفظٍ: كان قتادة يذكر أن قومًا من العرب أرادوا أن يفتكوا برسول الله - ﷺ -، فأرسلوا هذا الأعرابي (ويتلو) (^١) ﴿وَاذْكُرُوا نِعْمَةَ اللهِ عَلَيْكُمْ﴾ الآية [المائدة: ١١] (^٢).\n_________\n(^١) في الأصل (يتلوا)؛ بالألف الفارقة على رسم القدامى من الكُتَّاب؛ والجادة أن تكتب بلا ألف على قول بعض المتأخرين؛ نبه عليه النووي في \"شرح مسلم\" ١/ ١٧٩.\n(^٢) رواه عبد الرزاق في \"تفسيره\" ١/ ١٨٢ (٦٨٤)، ومن طريقه الطبري في \"تفسيره\" ٤/ ٤٨٧) (١١٥٦٩)، والبيهقي ٩/ ٦٧.","vol":"17","page":634},{"text":"قَالَ البخاري: قَالَ مسدد، عن أبي عوانة، عن أبي بشر: اسم الرجل غورث بن الحارث (^١). ورواه ابن أبي شيبة عن أسود بن عامر، ثَنَا حماد بن سلمة، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة قَالَ: كنا إذا نزلنا طلبنا للنبي - ﷺ - أعظم شجرة وأظلها، قَالَ: فنزلنا تحت شجرة، فجاء رجل وأخذ سيفه وقال: يا محمد من يعصمك مني؟ قَالَ: \"الله\" فأنزل الله تعالى: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ (^٢) [المائدة: ٦٧] ولم يذكر فيه أن أحدًا كان يحرسه، بخلاف ما كان عليه في أول (أمره) (^٣)، فإنه كان يحرس حتى نزل: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾.\nوروى الواحدي من حديث الحِمَّاني عن النَّضْر، عن عكرمة، عن ابن عباس: كان رسول الله - ﷺ - يحرس، فكان عمه أبو طالب يرسل معه كل يوم رجالًا من بني هاشم يحرسونه، فلما نزل عليه: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ قَالَ: \"يا عماه، إن الله عصمني من الجن والإنس\" قَالَ: وقالت عائشة: سهر رسول الله - ﷺ - ذات ليلة فقال: \"ألا رجل صالح يحرسني\" فجاء سعد وحذيفة، فنام حتى سمعت غطيطه، فنزلت هذِه الآية، فأخرج رأسه من قبة أدم فقال: \"انصرفا\nفقد عصمني الله\" (^٤).\nوعند البيهقي (^٥): فسقط السيف من يد الأعرابي، فأخذه رسول الله\n_________\n(^١) سيأتي برقم (٤١٣٦).\n(^٢) أورده السيوطي في \"الدر المنثور\" ٢/ ٥٢٩ - ٥٣٠، وعزاه لابن حبان وابن مردويه.\n(^٣) في (ص ١): مرة.\n(^٤) \"أسباب النزول\" ص ٢٠٤ - ٢٠٥ (٤٠٤ - ٤٠٥).\n(^٥) في هامش الأصل: عزا هذِه الرواية النووي في \"رياضه\" لأبي بكر الإسماعيلي في \"صحيحه\".","vol":"17","page":635},{"text":"- ﷺ - من يده وقال: \"من يمنعك مني؟ \" فقَالَ: كن خير آخذ. قَالَ: \"فتسلم؟ \" قَالَ: لا، ولكن أعاهدك على أن لا أقاتلك، ولا أكون مع قوم يقاتلونك. فخلى سبيله، فأتى أصحابه، فقال: جئتكم من عند خير الناس (^١).\nإذا تقرر ذَلِكَ؛ فهنا أمور:\nأحدها: كانت هذِه الواقعة قَبْل نجد (^٢) كما سلف وعند الإسماعيلي: قبل أحد. وذكر ابن إسحاق أن ذَلِكَ كان في غزوته إلى غطفان لثنتي عشرة مضت من صفر (^٣). وقيل: في ربيع الأول سنة اثنتين، وهي غزوة ذي أمر، وسماها الواقدي غزوة أنمار، ويقال: كان ذَلِكَ في ذات الرقاع، وأنه - ﷺ - نزع ثوبيه ونشرهما على شجرة ليجفا من مطر كان أصابه، واضطجع تحتها، فقال الكفار لدعثور -وكان سيدهم وكان شجاعًا- قد انفرد محمد فعليك به. فأقبل ومعه صارم حَتَّى قام على رأسه، فقال: من يمنعك مني؟ فقال رسول الله - ﷺ -: \"الله\" فدفع جبريل في صدره، فوقع السيف من يده، فأخذه رسول الله - ﷺ - وقال: \"من يمنعك أنت اليوم مني؟ \" فقَالَ: لا أحد. فقال: \"قم فاذهب لشأنك\" فلما ولى قَالَ: أنت خير مني. فقال - ﷺ -: \"أنا أحق بذلك منك\" ثم أسلم بعد. وفي لفظ: وأنا أشهد أن لا إله إلا الله، وأنك محمد رسول الله. ثم أتى قومه فدعاهم إلى الإسلام (^٤).\n_________\n(^١) \"دلائل النبوة\" ٣/ ٣٧٥ - ٣٧٦.\n(^٢) في هامش الأصل: الذي أحفظه قِبَل نجد بكسر القاف وفتح الموحدة أي: ما استقبلك من نجد والمؤلف حمله على قبل التي هي نقيض بعد.\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ٢١٦.\n(^٤) انظر: \"طبقات ابن سعد\" ٢/ ٣٥.","vol":"17","page":636},{"text":"قلتُ: فيجوز تعدد الواقعة. وذكرها الحاكم في غزوة خيبر من حديث جابر (^١)، ولعله أشبه؛ لأنه قيل: (إن [أنزول]) (^٢) آية العصمة كان بعد بنائه بصفية أو ليلة البناء.\nثانيها: (اسمه) (^٣) غورث بن الحارث كما سلف، وسماه الخطيب غورك بالكاف بدل الثاء (^٤)، وللخطابي: غويرث بالتصغير. وذكر القاضي عياض أنه مضبوط عند بعض رواة البخاري بعين مهملة، قَالَ: وصوابه بالمعجمة (^٥). وقال الجياني: هو فوعل من الغرث، وهو الجوع (^٦).\nثالثها: قد أسلفنا أن جبريل - ﷺ - دفعه في صدره فوقع السيف. وعند الخطابي: لما هم بقتله أخذته الزلخة: يعني: رجفًا في صلبه، فندر السيف من يده.\nرابعها: معنى: \"اخترط سيفي وأنا نائم\" أي: استله بسرعة، وأصله من خرطت العود أخرُطه وأخرِطه خرطًا، ذكره القزاز. وقال الداودي: معناه: سله.\nوقوله: (\"وهو في يده صلتا\") أي: جرده، ومثله مصلت: مخرج من جفنه. وقال القرطبي في \"شرح مختصره\": قوله: \"والسيف صلت في يده\" روي برفع: \"صلت\" ونصبه، فمن رفعه جعله خبر المبتدأ الذي هو\n_________\n(^١) \"المستدرك\" ٣/ ٢٩ - ٣٠، وليس فيه ذكر أنها كانت في خيبر.\n(^٢) أسقط الناسخ (إن نزول) ثم ألحقها في الهامش وعلم عليها بـ (صح)، فلعله سها عن كلمة (نزول)، واستدركناها من مصدر التخريج.\n(^٣) من (ص ١).\n(^٤) \"غوامض الأسماء المبهمة\" ص ٢٤٧؛ وفيه: غورث.\n(^٥) \"مشارق الأنوار\" ٢/ ١٤٤.\n(^٦) \"تقييد المهمل\" ٢/ ٤٠٣.","vol":"17","page":637},{"text":"السيف، و\"في يده\" متعلق به، ومن نصب جعل الخبر في المجرور ونصب صلتا على الحال أي مصلتا، والمشهور فتح لام \"صلت\". وذكر القتبي أنها تكسر في لغة (^١). وقال ابن عديس: ضربه بالسيف صَلتا وصُلتا بالفتح والضم. أي: مجردًا. يقال: سيف صلت و(منصلت) (^٢) وإصليت: متجرد ماض.\nوقوله: (\"فَشَامَ السَّيفَ\") أي: أغمده، ويطلق أيضًا في اللغة على سله، والمراد هنا: أغمده، وغمده وأغمده بمعنى. قَالَ المبرد: هو من الأضداد، سله وأغمده، وبه جزم ابن بطال أيضًا (^٣).\nخامسها: في هذا نزل: ﴿اذْكُرُوا نِعْمَتَ اللهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ﴾ الآية [المائدة: ١١] كما سلف. وقيل: فيه نزلت: ﴿وَهُوَ الذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ﴾ [الفتح: ٢٤] (وعورض هذا بقوله: ﴿بِبَطْنِ مَكَّة﴾) (^٤) ولم تكن هذِه القصة في بطن مكة، وهذا ظاهر.\nوقوله: (\"من يمنعك مني؟ \") استفهام مشوب بالنفي، كأنه قَالَ: لا مانع (لي منك) (^٥). فلم يُبَالِ بقوله، ولا عرج عليه ثقة بالله وتوكلًا عليه.\nسادسها: في فوائده فيه كما قَالَ المهلب: أن تعليق السيف والسلاح في الشجر صيانة لها من الأمر المعمول به (^٦).\n_________\n(^١) \"المفهم\" ٦/ ٦٢.\n(^٢) في (ص ١): مصلت.\n(^٣) \"شرح ابن بطال\" ٥/ ١٠١.\n(^٤) من (ص ١).\n(^٥) في (ص ١): لك مني.\n(^٦) فائدة: يخرج من ذلك أن تكون شجرة يعلق ﵍ للتبرك بها؛ لأن هذا من الشرك المنهي عنه؛ والدليل على ذلك: أنه - ﷺ - لما خرج إلى خيبر مر بشجرة للمشركين يقال لها ذات أنواط يعلقون عليها أسلحتهم؟ فقالوا: يا رسول الله اجعل لنا ذات أنواط كما لهم ذات أنواط؛ فقال النبي - ﷺ -: \"سبحان الله هذا كما قال قوم =","vol":"17","page":638},{"text":"وفيه: أن تعليقها على بعد من صاحبها من الغرر لا سيما في القائلة والليل، لما وصل إليه هذا الأعرابي من سيفه - ﷺ -.\nوفيه: تفرق الناس عن الإمام في القائلة، وطلبهم الظل والراحة، ولكن ليس ذَلِكَ في غير رسول الله - ﷺ - إلا بعد أن يبقى معه من يحرسه من أصحابه؛ لأن الله تعالى كان قد ضمن لنبيه العصمة، قاله ابن بطال، قَالَ: وقيل: إن هذِه القصة كانت سبب نزول هذِه الآية. ثم ساق ما أسلفناه عن ابن أبي شيبة (^١).\nوفيه: أن حراسة الإمام في القائلة والليل من الواجب على الناس، وأن تضييعه من المنكر والخطأ.\nوفيه: جواز نوم المسافر إذا أمن، وفي تبويب البخاري هنا ما يشعر بأن المجاهد إذا أمن نام ووضع سلاحه، وإن خاف استوفز (^٢).\nوفيه: دعاء الإمام لأتباعه إذا أنكر شخصًا، وشكوى من أنكره إليهم.\nوفيه: ترك الإمام معاقبة من جفا عليه وتوعده إن شاء، والعفو عنه إن أحب.\nوفيه: صبر سيدنا رسول الله - ﷺ - وحلمه وصفحه عن الجهال.\nوفيه: شجاعته وبأسه وثبات نفسه ويقينه أن الله ينصره على الدين كله، فلما شاهد الرجل تلك القوى التي فارق بها عادة الناس في مثل\n_________\n= موسى: اجعل لنا إلهًا كما لهم آلهة والذي نفسي بيده لتركبن سنة من كان قبلكم\". صححه الترمذيُّ (٢١٨٠)، والألبانيُّ كما في \"المشكاة\" (٥٤٠٨).\n(^١) \"شرحِ ابن بطال\" ٥/ ١٠٠.\n(^٢) استَوْفزَ في قِعْدَتِه إِذا قَعَدَ قُعُودًا منتصبًا غير مطمئن؛ انظر: \"لسان العرب\" مادة: وفز.","vol":"17","page":639},{"text":"تلك الحالة تحقق صدقه وعلم أنه لا يصل إليه بضرر، وهذا من أعظم الخوارق للعادة، فإنه عدو متمكن، بيده سيف مشهور، وموت حاضر، ولا تغير له - ﷺ - حال، ولا جزع، وهذا من معجزاته - عليه أفضل الصلاة والسلام -.\nفائدة:\nالدؤلي في إسناد البابين بضم الدال وفتح الهمزة (نسبة إلى) (^١) [الديل من كنانة، واسمه:] (^٢) سنان بن أبي سنان. قَالَ الأخفش فيما حكاه أبو حاتم السجستاني: جاء حرف واحد شاذ على وزن فعل وهو الدؤل، وهو دؤيبة صغيرة تشبه ابن عرس، وبها سميت قبيلة أبي الأسود الدؤلي، وهي من كنانة، إلا أنك تقول: الدؤلي فتفتح، استثقلوا كسرتين بعد ضمة وياء النسب. وقال سيبويه: ليس في كلام العرب في الأسماء ولا في الصفات بنية على وزن فعل، وإنما ذَلِكَ من بنية الفعل.\n_________\n(^١) كذا في الأصل، وفي (ص ١): (نسبه).\n(^٢) اضطربت النسخ الخطية المعتمد عليها عند هذِه العبارة، كما سلف، والمثبت زيادة يقتضيها السياق.","vol":"17","page":640},{"text":"<span data-type='title' id=toc-2094>٨٥ - باب لُبْسِ البَيْضَةِ</span>\n٢٩١١ - حَدَّثَنَا عَبْدُ اللهِ بْن مَسْلَمَةَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ - ﵁ - أَنَّهُ سئلَ عَنْ جُرْحِ النَّبِيِّ - ﷺ - يَوْمَ أُحُدٍ، فَقَالَ: جُرِحَ وَجْهُ النَّبِيِّ - ﷺ -، وَكُسِرَتْ رَبَاعِيَتهُ، وَهُشِمَتِ البَيْضَةُ عَلَى رَأْسِهِ، فَكَانَتْ فَاطِمَةُ - ﵍ - تَغْسِلُ الدَّمَ وَعَلِيٌّ يمْسِكُ، فَلَمَّا رَأَتْ أَنَّ الدَّمَ لَا يَزِيدُ إِلَّا كَثْرَةً أَخَذَتْ حَصِيرًا فَأَحْرَقَتْهُ حَتَّى صَارَ رَمَادًا ثمَّ أَلْزَقَتْهُ، فَاسْتَمْسَكَ الدَّمُ. [انظر: ٢٤٣ - مسلم: ١٧٩٠ - فتح: ٦/ ٩٦]\nذكر فيه حديث سهل السالف في باب: المِجَنِّ قريبًا (^١)، وهذِه الأبواب كلها التي ذكر فيها آلات الحرب وأنواع السلاح، وأنه - ﵇ - وأصحابه استعملوها واتخذوها للحرب وإن كان الله تعالى قد وعدهم بالنصر وإظهار الدين، فليكون ذلك سنة للمؤمنين إذ الحرب سجال مرة لنا ومرة علينا، وقد أمر الله باتخاذها في قوله تعالى: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾ الآية [الأنفال: ٦٠]، فأخبر أن السلاح فيها إرهاب للعدو، وفيها تقوية لقلوب المؤمنين، من أجل أن الله تعالى\nجبل القلوب على الضعف، وإن كان السلاح لا يمنع المنية لكن فيها تقوية للقلوب وأنس لمتخذيها.\n_________\n(^١) سلف برقم (٢٩٠٣).","vol":"17","page":641},{"text":"<span data-type='title' id=toc-2095>٨٦ - باب مَن لَمْ يَرَ كَسْرَ السِّلَاحِ عِنْدَ المَوْتِ </span>٢٩١٢ - حَدَّثَنَا عَمْرُو بْن عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، عَنْ سُفْيَانَ، عَنْ أبي إِسْحَاقَ، عَنْ عَمْرِو بْنِ الَحارِثِ قَالَ: مَا تَرَكَ النَّبِيُّ - ﷺ - إِلَّا سِلَاحَهُ وَبَغْلَةً بَيْضَاءَ وَأَرْضًا جَعَلَهَا صَدَقَةً. [انظر: ٢٧٣٩ - فتح: ٦/ ٩٧]\nذكر فيه حديث عَمْرِو بْنِ الحَارِثِ السالف: مَا تَرَكَ رسول الله - ﷺ - إِلَّا سِلَاحَهُ وَبَغْلَةً بَيْضَاءَ.\nيريد بذلك خلاف ما كان عليه رءوساء الجاهلية إذا مات أحدهم رئيسًا أو سلطانًا عهد بكسر سلاحه، وحرق متاعه، وعقر دوابه، فخالف الشارع فعلهم، وترك ما ذكر غير معهود فيها بشيء إلا التصدق بها.","vol":"17","page":642},{"text":"<span data-type='title' id=toc-2096>٨٧ - باب تَفَرُّقِ النَّاسِ عَنِ الإِمَامِ عِنْدَ القَائِلَةِ</span>\n٢٩١٣ - حَدَّثَنَا أبو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا سِنَانُ بْنُ أبي سِنَانٍ، وَأَبُو سَلَمَةَ، أَنَّ جَابِرًا أَخْبَرَهُ.\nحَدَّثَنَا مُوسَى بْن إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْن سَعْدٍ، أَخْبَرَنَا ابن شِهَابٍ، عَنْ سِنَانِ بْنِ أبي سِنَانٍ الدُّؤَلِيِّ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - أَخْبَرَة أَنَّهُ غَزَا مَعَ النَّبِيِّ - ﷺ -، فَأَدْرَكَتْهُمُ القَائِلَةُ فِي وَادٍ كَثِيرِ العِضَاهِ، فَتَفَرَّقَ النَّاس فِي العِضَاهِ يَسْتَظِلّونَ بِالشَّجَرِ، فَنَزَلَ النَّبِيُّ - ﷺ - تَحْتَ شَجَرَةٍ، فَعَلَّقَ بِهَا سَيْفَة ثمَّ نَامَ، فَاسْتَيْقَظَ وَعِنْدَهُ رَجُلٌ وَهْوَ لَا يَشْعُرُ بِهِ، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ هذا اخْتَرَطَ سَيْفِي فَقَالَ: مَن يَمْنَعُكَ؟ قُلْتُ: اللهُ. فَشَامَ السَّيْفَ، فَهَا هُوَ ذَا جَالِسٌ\". ثُمَّ لم يُعَاقِبْهُ. [انظر: ٢٩١٠ - مسلم: ٨٤٣ - فتح ٦/ ٩٧]\nتقدم قريبًا بما فيه.","vol":"17","page":643},{"text":"<span data-type='title' id=toc-2097>٨٨ - باب مَا قِيلَ فِي الرِّمَاحِ</span>\nوُيذْكَرُ عَنِ ابن عُمَرَ، عَنِ النَّبِيُّ - ﷺ -: \"جُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي\".\n\n٢٩١٤ - حَدَّثَنَا عَبْدُ اللهِ بْن يُوسُفَ، أَخْبَرَنَا مَالِك، عَنْ أَب النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ نَافِعٍ -مَوْلَى أَبِي قَتَادَةَ الأَنْصَارِيِّ- عَنْ أَبِي قَتَادَةَ - ﵁ - أَنَّهُ كَانَ مَعَ رَسُولِ اللهِ - ﷺ -، حَتَّى إِذَا كَانَ بِبَعْضِ طَرِيقِ مَكَّةَ تَخَلَّفَ مَعَ أَصْحَابٍ لَهُ مُحْرِمِينَ وَهْوَ غَيْرُ مُحْرِمٍ، فَرَأى حِمَارًا وَحْشِيًّا، فَاسْتَوى عَلَى فَرَسِهِ، فَسَأَلَ أَصْحَابَهُ أَنْ يُنَاوِلُوهُ سَوْطَهُ فَأَبَوْا، فَسَأَلهمْ رُمْحَهُ فَأَبَوْا، فَأَخَذَهُ ثُمَّ شَدَّ عَلَى الِحمَارِ فَقَتَلَهُ، فَأَكَلَ مِنْهُ بَعْضُ أَصْحَابِ النَّبِيِّ - ﷺ - وَأَبَى بَعْضٌ، فَلَمَّا أَدْرَكُوا رَسُولَ اللهِ - ﷺ - سَأَلُوهُ عَنْ ذَلِكَ، قَالَ: \"إِنَّمَا هِيَ طُعْمَةٌ أَطْعَمَكُمُوهَا اللهُ\". وَعَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي قَتَادَةَ: فِي الِحمَارِ الوَحْشِيِّ، مِثْلُ حَدِيثِ أَبِي النَّضْرِ قَالَ: \"هَلْ مَعَكُمْ مِنْ لَحْمِهِ شَيء\". [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح ٦/ ٩٨]\nثم ذكر حديث أبي قتادة في اصطياده الحمار الوحشي السالف في الحج وغيره. وموضع الشاهد قوله: فَسَأَلَهُمْ رُمْحَهُ فَأَبَوْا، فَأَخَذَهُ ثُمَّ شَدَّ عَلَى الحِمَارِ فَقَتَلَهُ ..\nوَعَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي قَتَادَةَ: فِي الحِمَارِ الوَحْشِيِّ، مِثْلُ حَدِيثِ أَبِي النَّضْرِ وقَالَ: \"هَلْ مَعَكُمْ مِنْ لَحْمِهِ شَيء\".\nوالتعليق عن ابن عمر. ذكر عبد الحق في \"جمعه بين الصحيحين\" أن الوليد بن مسلم رواه عن الأوزاعي، عن حسان بن عطية، عن أبي منيب الجرشي، عن ابن عمر به.","vol":"17","page":644},{"text":"ومعنى الباب كالأبواب قبله أن الرمح من آلاته - ﷺ - للحرب، ومن آلات أصحابه، وأنه من مهم السلاح وشريف القدر؛ لقوله: \"جُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي\" وهذا إشارة منه لتفضيله والحض على اتخاذه والاقتداء به في ذلك.\nوفيه: كما قال المهلب: أنه - ﷺ - خص بإحلال المغانم، وأن رزقه منها بخلاف ما كانت الأنبياء قبله عليه، وخص بالنصر على من خالفه، ونصر بالرعب، وجعلت كلمة الله هي العليا ومن اتبعها هم الأعلون، وأينما ثقف المخالفون لأمره إلا بحبل من الله -وهو العهد- (باءوا) (^١) بغضب من الله، وضربت عليهم الذلة والصغار وهي الجزية.\n_________\n(^١) في الأصل: باء، والمثبت الأليق بالسياق.","vol":"17","page":645},{"text":"<span data-type='title' id=toc-2098>٨٩ - باب مَا قِيلَ فِي دِرْعِ النَّبِيِّ - ﷺ - وَالْقَمِيصِ فِي الحَرْبِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"أَمَّا خَالِد فَقَدِ احْتَبَسَ أَدْرَاعَهُ فِي سَبِيلِ اللهِ\".\n\n٢١١٥ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عبد الوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُ - ﷺ - وَهْوَ فِي قُبَّةٍ: \"اللَّهُمَّ إِنِّي أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللَّهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ اليَوْمِ\". فَأَخَذَ أبو بَكْرٍ بِيَدِهِ فَقَالَ: حَسْبُكَ يَا رَسُولَ اللهِ، فَقَدْ أَلَحْحْتَ عَلَى رَبِّكَ. وَهْوَ فِي الدِّرْعِ، فَخَرَجَ وَهْوَ يَقول: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥) بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (٤٦)﴾ [القمر: ٤٥ - ٤٦].\nوَقَالَ وُهَيْبٌ: حَدَّثَنَا خَالِدٌ: يَوْمَ بَدْرٍ. [٤٨٧٧،٤٨٧٥،٣٩٥٣ - فتح ٦/ ٩٩]\n\n٢٩١٦ - حَدَّثنَا محَمَّدُ بْن كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأعمَشِ، عَنْ إِبْرَاهِيبَم، عَنِ الأسوَدِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: توُفِّيَ رَسُولُ اللهِ - ﷺ - وَدِرْعُهُ مَرهُونَة عِنْدَ يهودِيٍّ بِثَلَاثِينَ صَاعًا مِنْ شَعِيرٍ. وَقَالَ يَعْلَى: حَدَّثَنَا الأعمش: دِرعٌ مِنْ حَدِيدٍ. وَقَالَ مُعَلًّى: حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأعمَشُ وَقَالَ: رَهَنَهُ دِرْعًا مِنْ حَدِيدٍ. [انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح ٦/ ٩٩]\n\n٢٩١٧ - حَدَّثَنَا مُوسَى بْن إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْب، حَدَّثَنَا ابن طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هريرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُ البَخِيلِ وَالْمُتَصَدِّقِ مَثَلُ رَجُلَيْنِ عَلَيْهِمَا جُبّتانِ مِنْ حَدِيدٍ قَدِ اضْطَرَّتْ أَيْدِيَهُمَا إِلَى تَرَاقِيهِمَا، فَكُلَّمَا هَمَّ المُتَصَدِّقُ بصَدَقَتِهِ اْتَّسَعَتْ عَلَيْهِ حَتَّى تُعَفِّيَ أَثَرَهُ، وَكلَّمَا هَمَّ البَخِيلُ بِالصَّدَقَةِ انْقَبَضَتْ كُلُّ حَلْقَةٍ إِلَى صَاحِبَتِهَا وَتَقَلَّصَتْ عَلَيْهِ وَانْضَمَّتْ يَدَاهُ إِلَى تَرَاقِيهِ\". فَسَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"فَيَجْتَهِدُ أَنْ يُوَسِّعَهَا فَلَا تَتَّسِعُ\". [انظر: ١٤٤٣ - مسلم: ١٠٢١ - فتح ٦/ ٩٩]","vol":"17","page":646},{"text":"ثم ساق حديث ابن عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ - وَهْوَ في قبته: \"اللَّهُمَّ إِنِّي أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ .. \" إلى أن قال: وَهْوَ فِي الدِّرْعِ. وَقَالَ وُهَيْبٌ: ثَنَا خَالِدٌ: يَوْمَ بَدْرٍ.\nوحديث عَائِشَةَ -﵂ -: تُوُفِّيَ رَسُولُ الله - ﷺ - وَدِرْعُهُ مَرْهُونَةٌ عِنْدَ يَهُودِيٍّ بِثَلَاثِينَ صَاعًا مِنْ شَعِيرٍ. وَقَالَ يَعْلَى: ثَنَا الأَعْمَشُ وَقَالَ: رَهَنَهُ دِرْعًا مِنْ حَدِيدٍ.\nوحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"مَثَلُ البَخِيلِ وَالْمُتَصَدِّقِ مَثَلُ رَجُلَيْنِ عَلَيْهِمَا (جنتان) (^١) مِنْ حَدِيدٍ .. \" إلى آخره.\nالشرح:\nالتعليق الأول سلف مسندًا (^٢).\nوقوله: وقال وهيب: ثَنَا خالد (يوم بدر. أسنده في التفسير فقال: حَدَّثَني محمد، حَدَّثَنَا عفان بن مسلم، عن وهيب، حَدَّثَنَا خالد) (^٣)، عن عكرمة، عن ابن عباس أن رسول الله - ﷺ - قَالَ وهو في قبته يوم بدر .. الحديث (^٤).\nومن المعلوم أن ابن عباس لم يكن شهدها. وقد رواه مسلم من حديث سماك بن الوليد، عن ابن عباس، عن عمر بزيادة: فأنزل الله: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ﴾ الآية [الأنفال: ٨] (^٥).\n_________\n(^١) كذا في الأصل وفي اليونينية ٤/ ٤١ مصححًا عليها: (جبتان).\n(^٢) سلف برقم (١٤٦٨) كتاب الزكاة، باب قول الله تعالى ﴿وَفِي الرِّقَابِ﴾.\n(^٣) من (ص ١).\n(^٤) سيأتي برقم (٤٨٧٥) باب قوله ﴿سَيُهْزَمُ الْجَمْعُ﴾.\n(^٥) مسلم (١٧٦٣) كتاب الجهاد، باب الإمداد بالملائكة في غزوة بدر.","vol":"17","page":647},{"text":"ومحمد (هذا) (^١) الذي أخرج عنه في التفسير لعله الذهلي. قَالَ الجياني: كذا في روايتنا عن أبي محمد الأصيلي، وكذا عند أبي ذر غير منسوب. وذكره أبو نصر ولم ينسبه قَالَ: وسقط ذكره جملة من نسخة ابن السكن. قَالَ أبو علي: ولعله الذهلي (^٢).\nوقال ابن طاهر في ترجمة عفان: روى عنه البخاري، وروى عن عبد الله بن سعيد، ومحمد بن عبد الرحيم، وإسحاق غير منسوب، ومحمد غير منسوب عنه. وروى مسلم عن الصغاني محمد بن إسحاق، ومحمد بن حاتم، ومحمد بن مثنى عنه (^٣).\nوقول البخاري في تفسير سورة القمر: حَدَّثنَا إسحاق، ثَنَا خالد، عن خالد، عن عكرمة، عن ابن عباس قَالَ وهو في قبة له يوم بدر (^٤). يريد بإسحاق هذا ابن شاهين، كما صرح به غير واحد، وإن كان إسحاق الأزرق روى أيضًا عن خالد الطحان، لكن البخاري ما روى عنه في \"صحيحه\".\nوحديث عائشة سلف قريبًا في الرهن، وفي البيع أيضًا (^٥).\nوحديث أبي هريرة سلف في الزكاة.\nإذا تقرر ذَلِكَ؛ فالكلام من وجوه:\nأحدها: في قوله: (\"احْتَبَسَ أَدْرَاعَهُ\") دلالة على تحبيس السلاح، واختلف قول مالك في تحبيس ما عدا العقار على روايتين، ومن أصحابه\n_________\n(^١) من (ص ١).\n(^٢) \"تقييد المهمل\" ٣/ ١٠٤٣ - ١٠٤٤.\n(^٣) \"الجمع بين رجال الصحيحين\" لأبي الفضل محمد بن طاهر ١/ ٤٠٧.\n(^٤) سيأتي برقم (٤٨٧٧).\n(^٥) سلف في البيع برقم (٢٠٦٨)، وفي الرهن برقم (٢٥٠٩) باب من رهن درعه.","vol":"17","page":648},{"text":"من جعل الخيل كالعقار.\nثانيها: قول أبي بكر: (حسبك يا رسول الله). أي: يكفيك. قَالَ القزاز: ومنه يقال: حسب -ساكن الباء- وإنما المعنى يكفيك كما قلت.\nومعنى (ألححت): داومت الدعاء، يقال: ألح السحاب بالمطر: دام.\nثالثها: قد يشكل هذا الحديث على كثير من الناس، وذلك إذا رأوا رسول الله - ﷺ - يناشد ربه من إنجاز الوعد، ويلح في الدعاء والصديق يسكنه ويقول: (حسبك فقد ألححت). فهذا يوهم أن حاله في الثقة بربه والطمأنينة إلى ربه أرفع من حال الشارع، وهذا غير جائز أن يكون، كما نبه عليه ابن التين (^١)، والمعنى في مناشدته وإلحاحه في الدعاء الشفقة على قلوب أصحابه، وتقوية قلوبهم إذ كان ذَلِكَ أول مشهد شهدوه في لقاء العدو، وكان في صحابته قلة وعدوهم أضعاف من عدتهم، فابتهل في الدعاء وألح لتسكين نفوسهم إذ كانوا يعلمون أن وسيلته مقبولة فقال له أبو بكر: (كف عن المسألة). إذ علم أنه استجيب له مما وجده أبو بكر في نفسه من المنة والقوة حَتَّى قَالَ له هذا القول، ويدل على صحة ذَلِكَ تلاوته ﴿سَيُهْزَمُ الْجَمْعُ﴾ الآية [القمر: ٤٥].\nرابعها: قوله في حديث البخيل والمتصدق: (\"إلى تراقيهما\")؛ لأنه عند الصدر، وهو مسلك القلب، وهو يأمر المرء وينهاه.\nخامسها: فيه ما ترجم له، وهو اتخاذ الدرع والقتال به.\n_________\n(^١) في هامش الأصل: ذكر السهيلي في \"روضه\" عنه جوابًا حسنًا، فإن أردته فانظره في (…)","vol":"17","page":649},{"text":"وفيه: دلالة على أن نفوس البشر لا يرتفع الخوف عنها والإشفاق جملة واحدة؛ لأنه - ﷺ - قد كان وعده الله بالنصر، وهو الوعد الذي نشده؛ ولذلك قَالَ تعالى عن موسى - ﵇ - حين ألقى السحرة حبالهم وعصيهم، فأخبر عنه تعالى بعد أن أعلمه أنه ناصره، وأنه معهما يسمع ويرى: ﴿فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى (٦٧﴾ [طه: ٦٧] وإنما هي طوارق من الشيطان يخوف بها النفوس ويثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة.\nوقوله: (\"اللَّهُمَّ إني أنشدك عهدك ووعدك\") أي: اللَّهُمَّ إني أسألك إنجاز وعدك وإتمامه بإظهار دينك وإعلاء كلمة الإسلام الذي قضيت بظهوره على جميع الأديان وشئت أن يعبدك أهله ولم تشأ ألا تعبد، فتمم ما شئت كونه، فإن الأمور كلها بيدك.\nوقوله: (﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥)﴾ [القمر: ٤٥] فيه: تأنيس من استبطأ ما وعده الله (به) (^١) من النصر بالبشرى لهم بهزم حزب الشيطان، وتذكيرهم مما يثبتهم به من كتابه تعالى.\nوفيه: فضل الصديق ويقينه بصدق ما وعد الله به نبيه، ولذلك سمي صديقا.\n_________\n(^١) من (ص ١).","vol":"17","page":650},{"text":"<span data-type='title' id=toc-2099>٩٠ - باب الجُبَّةِ فِي السَّفَرِ وَالْحَرْبِ</span>\n٢٩١٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ حَدَّثَنَا عَبْدُ الْوَاحِدِ حَدَّثَنَا الأَعْمَشُ عَنْ أَبِي الضُّحَى مُسْلِمٍ -هُوَ ابْنُ صُبَيْحٍ- عَنْ مَسْرُوقٍ قَالَ حَدَّثَنِي المُغِيرَةُ بْنُ شُعْبَةَ قَالَ انْطَلَقَ رَسُولُ اللهِ - ﷺ - لِحَاجَتِهِ ثُمَّ أَقْبَلَ، فَلَقِيتُهُ بِمَاءٍ، وَعَلَيْهِ جُبَّةٌ شَأْمِيَّةٌ، فَمَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ، فَذَهَبَ يُخْرِجُ يَدَيْهِ مِنْ كُمَّيْهِ فَكَانَا ضَيِّقَيْنِ، فَأَخْرَجَهُمَا مِنْ تَحْتُ، فَغَسَلَهُمَا وَمَسَحَ بِرَأْسِهِ وَعَلَى خُفَّيْهِ. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح ٦/ ١٠٠]\nذكر فيه حديث المُغِيرَةِ؟ انْطَلَقَ رَسُولُ اللهِ - ﷺ - لحَاجَتِهِ ثُمَّ أَقْبَلَ، فَلَقِيتُهُ بِمَاءٍ، عَلَيْهِ جُبَّةٌ شَأْمِيَّةٌ .. فذكر فيه الوضوء والمسح على الخفين.\nهذا الحديث سلف في باب: المسح على الخفين والصلاة في الجبة الشامية (^١).\nوموضع الشاهد منه لبسه الجبة الشامية في السفر، وكان في غزاة، فلذلك ترجم مما ذكر، وكانت من عمل الروم؛ لأنهم يضيقون أكمامهم.\nوفيه: جواز إخراج اليد من تحت الثوب.\nوفيه: خدمة العالم في السفر.\n_________\n(^١) سلف برقم (٢٠٣) كتاب الوضوء؛ وبرقم (٣٦٣) كتاب الصلاة.","vol":"17","page":651},{"text":"<span data-type='title' id=toc-2100>٩١ - باب الحَرِيرِ فِي الحَرْبِ</span>\n٢٩١٩ - حَدَّثَنَا أَحْمَد بْنُ الِمقْدَامِ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا سَعيدٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسًا حَدَّثَهُمْ أَنَّ النَّبِيَّ - ﷺ - رَخَّصَ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَالزُّبَيْرِ فِي قَمِيصٍ مِنْ حَرِيرٍ، مِنْ حِكَّةٍ كَانَتْ بِهِمَا. [٢٩٢، ٢٩٢١، ٢٩٢٢، ٥٨٣٩ - مسلم: ٢٠٧٦ - فتح ٦/ ١٠٠]\n\n٢٩٢٠ - حَدَّثَنَا أَبُو الوَلِيدِ حَدَّثَنَا هَمَّامٌ عَنْ قَتَادَةَ عَنْ أَنَسٍ حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ حَدَّثَنَا هَمَّامٌ عَنْ قَتَادَةَ عَنْ أَنَسٍ - ﵁ - أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَالزُّبَيْرَ شَكَوَا إِلَى النَّبِيِّ - ﷺيَعْنِي الْقَمْلَ- فَأَرْخَصَ لَهُمَا فِي الحَرِيرِ، فَرَأَيْتُهُ عَلَيْهِمَا فِي غَزَاةٍ. [انظر: ٢٩١٩ - مسلم: ٢٠٧٦ - فتح ٦/ ١٠١]\n\n٢٩٢١ - حَدَّثنَا مسَدَّدُ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، أَخْبَرَنى قَتَادَةُ، أَنَّ أَنَسًا حَدَّثَهُمْ قَالَ: رَخَّصَ النَّبِيُّ - ﷺ - لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَالزّبَيْرِ بْنِ العَوَّامِ فِي حَرِيرٍ. [انظر: ٢٩١٩ - مسلم: ٢٥٧٦ - فتح ٦/ ١٠١]\n\n٢٩٢٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غنْدَرُ، حَدَّثَنَا شُعْبَةُ، سَمِعْتُ قَتَادَةَ، عَنْ أَنَسٍ: رَخَّصَ -أَوْ رُخِّصَ- لِحِكَّةٍ بِهِمَا. [انظر: ٢٩١٩ - مسلم: ٢٠٧٦ - فتح ٦/ ١٠١]\nذكر فيه حديث أنسٍ أَنَّ النَّبِيَّ - ﷺ - رخَّصَ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَالزُّبَيْرِ فِي قَمِيصٍ مِنْ حَرِيرٍ، مِنْ حِكَّةٍ كَانَتْ بِهِمَا.\nوفي رواية أَنَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَالزُّبَيْرَ شَكَوَا إِلَى النَّبِيِّ - ﷺيَعْنِي: القَمْلَ- فَأَرْخَصَ لَهُمَا فِي الحَرِيرِ، فَرَأَيْتُهُ عَلَيْهِمَا فِي غَزَاةٍ.\nوفي رواية: رخص لهما في حرير.\nوفي رواية: رَخَّصَ النبي - ﷺأَوْ رُخِّصَ- لِحِكَّةٍ كانت بِهِمَا. هذا الحديث أخرجه مسلم أيضًا في السفر (^١).\n_________\n(^١) في هامش الأصل: صوابه: اللباس. [مسلم (٢٠٧٦) كتاب اللباس، باب لبس الحرير للرجل ..].","vol":"17","page":652},{"text":"وأخرجه الأربعة أيضًا (^١).\nثم الكلام عليه من وجوه:\nأحدها: الحديث صريح لمذهب الشافعي ومن وافقه في تجويز لبس الحرير للرجل عند نزول الحكة به، أو كثرة القمل، وما في معناهما، وكان فيه خاصية تدفع ذلك، وعلل أيضًا بأن فيه بردًا، وهو عجيب فإن الأطباء على خلافه. وصف أبو علي الملابس البرد في المصقول والكتان، والحر في الحرير والأقطان. وخالف مالك فقال: لا يجوز، والسنة قاضية عليه. قَالَ القرطبي: الحديث قال على جواز لبسه للضرورة، وبه قَالَ بعض أصحاب مالك، وأما مالك فمنعه في الوجهين. والحديث واضح الحجة عليه إلا أن يدعي الخصوصية لهما ولا يصح، ولعل الحديث لم يبلغه (^٢).\nقلتُ: ويجوز لبسه أيضًا عند الضرورة كفجاءة حرب ولم يجد غيره، ولمن خاف من حر أو بردٍ، وسواء فيما ذكرناه الحضر والسفر. وقال بعض أصحابنا: يختص بالسفر، وهو ضعيف. وجمع ابن العربي في أصل لبس الحرير عشرة أقوال: التحريم بكل حال، مقابله مباح بكل حال، الحرمة وإن خلط مع غيره كالخزِّ، استثناء الحرب، استثناء السفر، استثناء المرض، استثناء الغزو، واستثناء العلم منه، إلحاق النساء بالرجال، يحرم لبسه من فوقٍ دون أسفل وهو الفرش، قاله أبو حنيفة وابن الماجشون وعلَّلاه بأنه ليس بلبس، ويرده قول أنس: فقمت إلى حصير لنا قد اسود من طول ما لبس (^٣).\n_________\n(^١) أبو داود (٤٠٥٦)، والترمذي (١٧٢٢)، والنسائي ٨/ ٢٠٢، وابن ماجه (٣٥٩٢).\n(^٢) \"المفهم\" ٥/ ٣٩٨.\n(^٣) سلف برقم (٣٨٠) كتاب الصلاة، باب الصلاة على الحصير. =","vol":"17","page":653},{"text":"وفي أفراد البخاري من حديث حذيفة: نهانا رسول الله - ﷺ - عن لبس الحرير والديباج وأن نجلس عليه (^١).\nحجة الأول هذا الحديث، وحديث أبي موسى الآتي في البخاري ومسلم أيضًا: \"من لبس الحرير في الدنيا لم يلبسه في الآخرة\" (^٢)، وفي \"مستدرك الحاكم\" من حديث أبي سعيد الخدري مرفوعًا مثله بزيادة: \"وإن دخل الجنة لبسه أهل الجنة ولم يلبسه هو\"، ثم قال: حديث صحيح (^٣). وأخرجه ابن حبان في \"صحيحه\" (^٤).\nوقال ابن بطال: اختلف السلف في لباسه في الحرب، فأجازته طائفة وكرهته أخرى، فممن كرهه عمر بن الخطاب. وروي مثله عن ابن محيريز وعكرمة وابن سيرين، وقالوا: كراهته في الحرب أشد لما يرجون من الشهادة، وهو قول مالك وأبي حنيفة. وقال مالك: ما علمت أحدًا يقتدى به لبسه في الغزو.\nوممن أجازه في الحرب: روى معمر عن ثابت قَالَ: رأيت أنس بن مالك يلبس الديباج في فزعة فزعها الناس. وقال أبو فرقد: رأيت على تجافيف أبي موسى الديباج والحرير. وقال عطاء: الديباج في الحرب\n_________\n= ورواه مسلم (٦٥٨) كتاب المساجد، باب جواز الجماعة في النافلة.\n(^١) سيأتي برقم (٥٨٣٧) كتاب اللباس، باب افتراش الحرير.\n(^٢) سيأتي برقم (٥٨٣٢) كتاب اللباس، باب لبس الحرير، ورواه مسلم (٢٠٧٣) كتاب اللباس، باب استعمال إناء الذهب .. من حديث أنس.\nأما حديث أبي موسى فرواه الترمذي (١٧٣٠)، والنسائي ٨/ ١٦١، بلفظ: \"حُرِّمَ لباس الحرير والذهب على ذكور أمتي، وأحل لإناثهم\".\n(^٣) الحاكم ٤/ ١٩١ - ١٩٢.\n(^٤) \"صحيح ابن حبان\" ١٢/ ٢٥٣ (٥٤٣٧). وانظر \"عارضة الأحوذي\" ٧/ ٢٢٠ - ٢٢٢.","vol":"17","page":654},{"text":"سلاح. وأجازه محمد بن الحنفية وعروة والحسن البصري، وهو قول أبي يوسف والشافعي. وذكر ابن حبيب عن ابن الماجشون أنه استخف الحرير في الجهاد والصلاة به حينئذ للترهيب على العدو والمباهاة. وفي \"مختصر ابن شعبان\" عن ابن الماجشون، عن مالك مثل ما ذكره ابن حبيب.\nوقال الطبري: من كره لباسه في الحرب وغيره فإنهم جعلوا النهي عنه عامًّا في كل حال، ومن رخص فيه في الحرب احتجوا بحديث الباب، فبان بذلك أن من قصد بلبسه دفع ما هو أعظم عليه من أذى الحكة كأسلحة العدو والمريد نفس لابسه لقتل وشبهه فله من ذَلِكَ نظير الذي كان لعبد الرحمن والزبير بن العوام بسبب الحكة والقمل.\nومن الحجة أيضًا حديث أسماء أخرجه حجاج، عن أبي [عمر] (^١) -ختن عطاء- عنها أنها أخرجت جبة مزررة بالديباج وقالت: كان رسول الله - ﷺ - يلبسها في الحرب (^٢).\nقَالَ المهلب: ولباسه في الحرب من باب الإرهاب على العدو، وكذلك ما رخص فيه من تحلية السيوف، وكل ما يستعمل في الحرب هو من هذا الباب، ويدل على أن أفضل ما استعمل في قتال العدو التحيل في قذف الرعب في قلوبهم، وكذلك رخص في الاحتيال في الحرب.\nوقال - ﷺ - لأبي دجانة وهو يتبختر في مشيته: \"إنها لمشية يبغضها الله إلا في هذا الموضع\" (^٣)؛ لما في ذَلِكَ من الإرهاب والازدهاء على الأعداء.\n_________\n(^١) تحرفت في الأصل إلى: عثمان.\n(^٢) رواه ابن ماجه (٢٨١٩)، وأحمد ٦/ ٣٤٨.\n(^٣) رواه الطبراني ٧/ ١٠٤ (٦٥٥٨)، وقال الهيثمي في \"المجمع\" ٦/ ١٠٩: فيه من لم أعرفه.","vol":"17","page":655},{"text":"وقام الدليل من هذا على أن حسن الرأي وجودة التدبير من الرجل الواحد يشير به في قتال العدو وقد يكون أنكى من الشجاعة، وغناء العساكر العظام (^١)، ومن استثنى السفر فكأنه استند لحديث الباب، ومن استثنى العلم فلحديث عمر في مسلم: نهى رسول الله - ﷺ - عن لبس الحرير إلا موضع أصبعين أو ثلاث أو أربع رواه مسلم (^٢). وفي أبي داود: ثلاثة أو أربعة (^٣).\nوالظاهر أنه ليس بشك من الراوي وإنما هو تفصيل للإباحة، كما يقال: خذ واحدًا أو اثنين أو ثلاثة -يعني ما شئت من ذَلِكَ- وفي \"مسند أحمد\" و\"سنن أبي داود\" من حديث ابن عباس أنه قَالَ: إنما نهى رسول الله - ﷺ - عن الثوب المصمت من الحرير، وأما العلَم وسداء الثوب فليس به بأس (^٤). وصححه الحاكم على شرط الشيخين بلفظ: إنما نهى رسول الله - ﷺ - عن المصمت إذا كان حريرًا (^٥).\nوقد أباحه مالك في ثلاثة أصابع، في أشهر قوليه؛ لأنه لم يرو إلا أربع.\nومن حرمه على النساء أيضًا احتج بحديث مسلم أن ابن الزبير قَالَ: لا تلبسوا نساءكم الحرير فإني سمعت رسول الله - ﷺ - يقول: \"من لبس الحرير في الدنيا لم يلبسه في الآخرة\" (^٦)، وكأنه فهم العموم ولم ير\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٠٥ - ١٠٦.\n(^٢) مسلم (٢٠٦٩/ ١٥) كتاب اللباس، باب تحريم استعمال إناء الذهب.\n(^٣) أبو داود (٤٠٤٢) بلفظ: (أصبعين وثلاثة وأربعة) بواو العطف لا بـ (أو) التخيير.\n(^٤) أبو داود (٤٠٥٥)، وأحمد ١/ ٣٢١.\n(^٥) \"المستدرك\" ٤/ ١٩٢.\n(^٦) \"مسلم\" (٢٠٦٩/ ١١).","vol":"17","page":656},{"text":"الخصوص، وهو الحديث الصحيح أنه - ﷺ - أعطى عليًّا حلة وقال: \"شققها خمرًا بين نسائك\" أخرجاه من حديثه (^١). وفي رواية: \"بين الفواطم\" (^٢)، زاد ابن أبي الدنيا: فشققها أربعة أخمرة: خمارًا لزوجته، وآخر لأمه، وآخر لابنة حمزة، ونسي الراوي الرابعة.\nوحديث أبي موسى الأشعري عبد الله بن قيس مرفوعًا: \"أحل الذهب والحرير لاناث أمتي، وحرم على ذكورها\" رواه أحمد والترمذي، وقال: (حديث) (^٣) حسن صحيح (^٤). وخالف ابن حبان في \"صحيحه\" فقال: لا يصح (^٥).\nومن قَالَ بإباحته مطلقًا تعلق بأن الشارع لبسه، ثم حرمه، ثم أباحه لما ذكر.\nوالمحرم من المطاعم والملابس لا يباح لمثل هذِه الحاجة اليسيرة، ألا ترى أنه لا يجوز التداوي بالبول للحاجة.\nقلتُ: هو عندنا جائز على الأصح.\nقَالَ ابن العربي: وهذا منزع من لم يتبصر القول كما قَالَ الراوي الصاحب العالم: رخص للداء، كان ذَلِكَ نصًّا على بقاء التحريم في (الذي) (^٦) (رواه) (^٧)، واختصاص الرخصة به، ثم الرخصة شرعا إما\n_________\n(^١) سلف برقم (٢٦١٤) كتاب الهبة، باب: هدية ما يكره لبسه؛ ورواه مسلم (٢٠٧١) كتاب اللباس، باب تحريم إناء الذهب.\n(^٢) رواه مسلم (٢٥٧١/ ١٨).\n(^٣) من (ص ١).\n(^٤) الترمذي (١٧٢٥)، وأحمد ٤/ ٣٩٢؛ وقد سبق تخريجه.\n(^٥) \"صحيح ابن حبان\" ١٢/ ٢٤٩ - ٢٥٠ (٥٤٣٤).\n(^٦) في (ص ١): المدبر.\n(^٧) تحرفت في الأصل إلى (بدله) وعلم عليها سبط بن العجمي (كذا)، وصححت هنا من \"العارضة\".","vol":"17","page":657},{"text":"لحاجة و(إما) (^١) لضرورة أو لمشقة يسيرة داخلة على المسلم، كالقصر والفطر.\nوكان ابن الزبير يلبس الخز فدل على إباحته، ولبسه أيضًا عثمان. قَالَ: والنكتة المعنوية في ذَلِكَ أن الخز و(الحزام) (^٢) والصوف (والكتان) (^٣) حلال، فإذا مزجا جاء منهما نوع لا يسمى حريرًا، فلا الاسم يتناوله ولا السرف والخيلاء يدخله، فخرج عن الممنوع اسمًا ومعنى، فجاز على الأصل وكره على الشبهة (^٤).\nقلتُ: محله عندنا إذا زاد وزن غير الحرير، أو استويا، فإن زاد الحرير حرم.\nوقال ابن التين: أتى بهذِه الطرق في الباب لقوله: (في غزاة). والذي أتى من ذكر الحكة والقمل فقد يكونان جميعًا بهما، فربما ذكر أحدهما، وربما يذكر الآخر، قاله الداودي، والصحيح أن ذَلِكَ (الحكة) (^٥)، وإنما ذكر القمل بتأويل أحد النقلة، ولعله تأويل غير صحيح؛ لأنه فسر في الطريقين الآخيرين أن ذَلِكَ لحكة. قَالَ: وقد جوز بعض العلماء لباس الحرير لما فيه من الترهيب على العدو وإظهار قلة الهيبة لهم، فيكون أغيظ لقلوبهم، ذكره سحنون، وكرهه مالك في الحرب وغيره، وذكر ابن حبيب عن ابن الماجشون أنه أجاز ذَلِكَ في الحرب، وذكره عن مالك وجماعة من الصحابة والتابعين، وأجازوا الصلاة فيه.\n_________\n(^١) في (ص ١): (أو).\n(^٢) في (ص ١): الحرير.\n(^٣) تحرفت في الأصل إلى (والمكيال)، صححت من \"العارضة\".\n(^٤) \"عارضة الأحوذي\" ٧/ ٢٢٣.\n(^٥) في (ص ١): لحكمة.","vol":"17","page":658},{"text":"خاتمة:\nقوله: (شكوا) كذا هو بالواو، وهو لغة يقال: شكيت وشكوت. بالواو والياء، وادعى ابن التين أنه وقع شكيا، ثم قَالَ: وصوابه: شكوا؛ لأن لام الفعل منه واو فهو مثل: ﴿دَعَوَا اللهَ رَبَّهُمَا﴾ [الأعراف: ١٨٩] نعم في \"الصحاح\" الياء أيضًا (^١).\n_________\n(^١) \"الصحاح\" ٦/ ٢٣٩٤.","vol":"17","page":659},{"text":"<span data-type='title' id=toc-2101>٩٢ - باب مَا يُذْكَرُ فِي السِّكِّيِن</span>\n٢٩٢٣ - حَدَّثنَا عبد العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْن سَعْدٍ، عَنِ ابن شِهَابٍ، عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ أُمَيَّةَ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - \"يَأْكُلُ مِنْ كَتِفٍ مَجْتَزُّ مِنْهَا، ثُمَّ دُعِيَ إِلَى الصَّلَأةِ فَصَلَّى وَلم يَتَوَضَّأْ.\nحَدَّثَنَا أبو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، وَزَادَ: فَأَلْقَى السِّكِّينَ. [انظر: ٢٠٨ - مسلم: ٣٥٥ - فتح ٦/ ١٠٢]\nذكر فيه حديث الزهري: عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ أُمَيَّةَ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَأْكُلُ مِنْ كَتِف شاة يَحْتَزُّ مِنْهَا، ثمَّ دُعِيَ إِلَى الصَّلَاةِ فَصَلَّى وَلَمْ يَتَوَضَّأْ. ثم أسنده إلى الزُّهْرِيِّ، وَزَادَ: فَأَلْقَى السِّكِّينَ.\nهذا الحديث سبق في باب: من لم يتوضأ من لحم الشاة.\nوالحز: القطع (لمبلغ) (^١) الحاجة.\nوفيه: جواز قطع اللحم المطبوخ بالسكين.\nوأما حديث أبي داود في النهي عن قطعه بها (^٢) فمنكر كما (قاله) (^٣) النسائي (^٤)، (قيل:) (^٥) إنما يكره قطع الخبز بالسكين، ففي \"شعب الإيمان\" للبيهقي في حديث أم سلمة رفعته: \"لا تقطعوا الخبز بالسكين كما تقطعه الأعاجم\" (^٦).\nوفيه: أن كل ما مسته النار لا يوجب على آكله الوضوء. وفيه: استعمال السكين وأنه معروف عندهم اتخاذه واستعماله، وهو ما ترجم له.\n_________\n(^١) في (ص ١): لمستبلغ.\n(^٢) أبو داود (٣٧٧٨) من حديث عائشة ﵂، وقال: وليس هو بالقوي.\n(^٣) في (ص ١): كان.\n(^٤) النسائي ٢/ ١٧٢.\n(^٥) من (ص ١).\n(^٦) \"الشُّعَب\" ٥/ ١١٤ (٦٠٠٧).","vol":"17","page":660},{"text":"<span data-type='title' id=toc-2102>٩٣ - باب مَا قِيلَ فِي قِتَالِ الرُّومِ</span>\n٢٩٢٤ - حَدَّثَنِي إِسْحَاقُ بْن يَزِيدَ الدِّمَشْقِيُّ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي ثَوْز بْنُ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، أَنَّ عُمَيْرَ بْنَ الأسوَدِ العَنْسِيَ حَدَّثَة أَنَّهُ أَتَى عُبَادَةَ بْنَ الصَّامِتِ وَهْوَ نَازِلٌ فِي سَاحِلِ حِمْصَ، وَهْوَ فِي بِنَاءٍ لَه وَمَعَهُ أُمُّ حَرَامٍ، قَالَ عمَيْرٌ: فَحَدَّثَتْنَا أُمُّ حَرَامٍ أَنهَا سَمِعَتِ النَّبِيَّ - ﷺ - يَقُولُ: \"أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ البَحْرَ قَدْ أَوْجَبُوا\". قَالَتْ أُمُّ حَرَامٍ: قلْت: يَا رَسُولَ اللهِ، أَنَا فِيهِمْ؟ قَالَ: \"أَنْتِ فِيهِمْ\". ثمَّ قَالَ النَّبِيُّ - ﷺ -: \"أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ\". فَقُلْتُ: أَنَا فِيهِمْ يَا رَسُولَ اللهِ؟ قَالَ: \"لَا\". [فتح ٦/ ١٠٢]\nذكر فيه حديث عُمَيْرِ بْنِ الأَسْوَدِ العَنْسِي عن أُمِّ حَرَامٍ في غزوها في البحر، وفي آخره: \"أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ\". فَقُلْتُ: أَنَا فِيهِمْ يَا رَسُولَ اللهِ؟ قَالَ: \"لَا\". هذا الحديث سلف غير مرة.\nو(العنسي) هذا منسوب إلى قبيلة من العرب يقال لهم: بنو عنس، وهم بالشام، وبنو عبس بالكوفة، والعيش بالبصرة، ذكره ابن بطال (^١).\nوقوله: (وهو نازل حمص). حمص من الشام، رأيتها في رحلتي إليها. قَالَ الداودي: وفي هذِه الأحاديث رغبة الصحابة في المقام بالشام.\nوقوله: (\"أوجبوا\") يعني: الجنة، ومنه قوله - ﷺ - في الدعاء: \"أسألك موجبات رحمتك\" (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٠٧، وانظر \"اللباب\" لابن الأثير ٢/ ٣١٥، ٣٦٢، ٣٦٩.\n(^٢) رواه الترمذي (٤٧٩)، وابن ماجه (١٣٨٤) من طريق فائد بن عبد الرحمن، عن عبد الله بن أبي أوفى مرفوعًا، وقال الترمذي: هذا حديث غريب، وفي إسناده مقال، فائد بن عبد الرحمن يضعف في الحديث.","vol":"17","page":661},{"text":"قَالَ المهلب: وفيه فضل معاوية؛ لأنه أول من غزا الروم، وابنه يزيد غزا مدينة قيصر. وقال ابن التين: قيل: فيه فضل يزيد؛ لأنه أول من غزاهاولعل يزيد لم يحضر مع الجيش، وأراد الشارع من يغزو بنفسه أو أراد الجماعة فغلب، وإن كان فيهم واحد أو قليل غير مغفور لهم.","vol":"17","page":662},{"text":"<span data-type='title' id=toc-2103>٩٤ - باب قِتَالِ اليَهُودِ</span>\n٢٩٢٥ - حَدَّثَنَا إِسْحَاقُ بْنُ مُحَمَّدٍ الفَرْوِيُّ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"تُقَاتِلُونَ اليَهُودَ حَتَّى يَخْتَبِيَ أَحَدُهُمْ وَرَاءَ الحَجَرِ، فَيَقُولُ: يَا عَبْدَ اللهِ، هذا يَهُودِيٌّ وَرَائِي فَاقْتُلْهُ\". [٣٥٩٣ - مسلم: ٢٩٢١ - فتح ٦/ ١٠٣]\n\n٢٩٢٦ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا جَرِيرٌ، عَنْ عُمَارَةَ بْنِ القَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا اليَهُودَ، حَتَّى يَقُولَ الحَجَرُ وَرَاءَهُ اليَهُودِيُّ: يَا مُسْلِمُ، هذا يَهُودِيٌّ وَرَائِي فَاقْتُلْهُ\". [مسلم: ٢٩٢٢ - فتح ٦/ ١٠٣]\nذكر فيه حديث ابن عُمَرَ أَنَّ النبي - ﷺ - قَالَ: \"تُقَاتِلُونَ اليَهُودَ حَتَّى يَخْتَبِيَ أَحَدُهُمْ وَرَاءَ الحَجَرِ، فَيَقُولُ: يَا عَبْدَ اللهِ، هذا يَهُودِيٌّ وَرَائِي فَاقْتُلْهُ\".\nوحديث أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ -: \"لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا اليَهُودَ، حَتَّى يَقُولَ الحَجَرُ وَرَاءَهُ اليَهُودِيُّ: يَا مُسْلِمُ، هذا يَهُودِيٌّ وَرَائِي فَاقْتُلْهُ\".\nالشرح:\nالمراد بقوله: \"تقاتلون اليهود\": إذا نزل عيسى، فإن المسلمين معه واليهود مع الدجال. وفيه ظهور الآيات بحكم الجهاد وما شاكله عند نزول عيسى الذي يستأصل الدجال واليهود معه.\nوفيه: دليل على بقاء دين محمد - ﷺ - ودعوته بعد نزول عيسى ابن مريم، لقوله: \"تقاتلون\" ولا يكونون مخاطبين بالقتال إلا وهم على دينهم لجواز علم النبي - ﷺ - أن الذين يقاتلون الدجال غير من يخاطب","vol":"17","page":663},{"text":"بالحضرة، ولكن خاطب من بالحضرة يخطئ من بعدهم على مذهبهم، وهذا في كتاب الله كثير، خاطب من بالحضرة مما يلزم الغائبين الذين لم يخلقوا بعد.\nوفيه: جواز مخاطبة من لا يسمع الخطاب ومخاطبة من قد يجوز منه الاستماع يومًا ما.\nوقول الحجر يحتمل أن يكون حقيقة وينطقه الله بذلك، ويحتمل أن يكون مجازًا؛ لأنه لا يبقى (منهم) (^١) أحد، وهذا يكون عند نزول عيسى، كماسلف.\n_________\n(^١) من (ص ١)، وفي الأصل: (منه).","vol":"17","page":664},{"text":"<span data-type='title' id=toc-2104>٩٥ - باب قِتَالِ التُّرْكِ</span>\n٢٩٢٧ - حَدَّثَنَا أبو النّعْمَانِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِم قَالَ: سَمِعْتُ الَحسَنَ يَقُولُ: حَدَّثَنَا عَمْرُو بْن تَغْلِبَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُقَاتِلُوا قَوْمًا يَنْتَعِلُونَ نِعَالَ الشَّعَرِ، وَإِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُقَاتِلُوا قَوْمًا عِرَاضَ الوُجُوهِ، كأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ\". [٣٥٩٢ - فتح ٦/ ١٠٣]\n\n٢٩٢٨ - حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَعْقُوبُ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ الأعرَجِ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ - قَالَ رَسُول اللهِ - ﷺ -: \"لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا التُّرْكَ صِغَارَ الأَعْيُنِ، حُمْرَ الوُجُوهِ، ذُلْفَ الأُنُوفِ، كأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ، وَلَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا نِعَالُهُمُ الشَّعَرُ\". [٢٩٢٩، ٣٥٨٧، ٣٥٩٠، ٣٥٩١ - مسلم: ٢٩١٢ - فتح ٦/ ١٠٤]\nذكر فيه حديث عَمْرِو بْنُ تَغْلِبَ قَالَ رسول الله - ﷺ -: \"إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُقَاتِلُوا قَوْمًا يَنْتَعِلُونَ نِعَالَ الشَّعَرِ، وَإِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُقَاتِلُوا قَوْمًا عِرَاضَ الوُجُوهِ، كأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ\".\nوحديث أبي هُرَيْرَةَ، قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا التُّرْكَ صِغَارَ الأَعْيُنِ، حُمْرَ الوُجُوهِ، ذُلْفَ الأُنُوفِ، كَأَن وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ\".","vol":"17","page":665},{"text":"<span data-type='title' id=toc-2105>٩٦ - باب قِتَالِ الذِينَ يَنْتَعِلُونَ الشَّعَرَ</span>\n٢٩٢٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ الزُّهْرِيُّ: عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ -﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا نِعَالُهُمُ الشَّعَرُ، وَلَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا كَأَنَّ وُجُوهَهُمُ المَجَانُّ الْمُطَرَقَةُ». قَالَ سُفْيَانُ: وَزَادَ فِيهِ أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، رِوَايَةً «صِغَارَ الأَعْيُنِ، ذُلْفَ الأُنُوفِ، كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطْرَقَةُ». [انظر: ٢٩٢٨ - مسلم: ٢٩١٢ - فتح ٦/ ١٠٤]\nذكر فيه حديث أبي هريرة المذكور: \"لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا نِعَالُهُمُ الشَّعَرُ، وَلَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا كَأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ\". قَالَ سُفْيَانُ: وَزَادَ فِيهِ أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رِوَايَةً: \"صغَارَ الأَعْيُنِ، ذُلْفَ الأُنُوفِ، كَأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ\".\nالشرح:\nهذا التعليق أسنده البخاري في علامات النبوة (^١)، وفي لفظ: \"حَتَّى تقاتلوا خوزا وكرمان من الأعاجم\" الحديث (^٢). وعند الإسماعيلي قَالَ محمد بن عباد: بلغني أن أصحاب بابل كانت نعالهم الشعر.\nوعند البكري في \"أخبار الترك\": \"كأن أعينهم حدق الجراد يتخذون الدرق حَتَّى يربطوا خيولهم بالجبل\" وفي لفظ: \"حَتَّى (يقاتل المسلمون) (^٣) الترك يلبسون الشعر\" ولابن ماجه من حديث أبي سعيد\n_________\n(^١) سيأتي برقم (٣٥٨٧) كتاب: المناقب، باب: علامات النبوة.\n(^٢) سيأتي برقم (٣٥٩٠).\n(^٣) في (ص ١): تقاتلوا المسلمين.","vol":"18","page":9},{"text":"الخدري يرفعه: \"لا تقوم الساعة حَتَّى تقاتلوا قومًا صغار الأعين عراض الوجوه كأن أعينهم حدق الجراد كأن وجوههم المجان المطرقة ينتعلون الشعر (ويتخذون) (^١) الدرق ويربطون خيولهم بالنخيل\" (^٢). ولأبي داود من حديث بريدة بإسناد جيد: \"يقاتلكم قوم صغار الأعين -يعني: الترك- تسوقونهم ثلاث مرار حَتَّى تلحقوهم بجزيرة العرب، فأما في السياقة الأولى فينجو من هرب منهم، والثانية فينجو بعض ويهلك بعض، وأما في الثالثة فيصطلمون\" (^٣). وللبيهقي: \"إن أمتي يسوقها قوم\nعراض الوجوه كأن وجوههم الحجف ثلاث مرار، حَتَّى يلحقوهم بجزيرة العرب\" قالوا: يا نبي الله، من هم؟ قَالَ: \"الترك، والذي نفسي بيده ليربطن خيولهم إلى سواري مساجد المسلمين\".\nولأبي داود الطيالسي عن حشرج بن نباتة، ثَنَا سعيد بن جمهان، عن عبد الرحمن بن أبي بكرة، عن أبيه، قَالَ رسول الله - ﷺ -: \"لينزلن طائفة من أمتي أرضًا يقال لها البصرة، فيجيء بنو قنطوراء، عراض الوجوه صغار الأعين، حَتَّى تنزلوا على جسر لهم\" الحديث (^٤)، وذكر البكري من حديث سليمان بن الربيع العدوي، عن عبد الله بن عمرو قال: \"يوشك بنو قنطوراء بن كركر أن يسوقوا أهل خراسان وأهل سجستان سوقًا عنيفًا .. \" الحديث بطوله. قَالَ: فقدمنا على عمر بن\nالخطاب فحَدثنَاه بما سمعنا من ابن عمرو، فقال ابن عمرو أعلم بما يقول.\n_________\n(^١) في (ص ١): يتحدثون.\n(^٢) ابن ماجه (٤٠٩٩).\n(^٣) أبو داود (٤٣٠٥).\n(^٤) \"مسند الطيالسي\" ٢/ ٢٠٠ (٩١١).","vol":"18","page":10},{"text":"إذا تقرر ذَلِكَ فأشراط الساعة: علاماتها، واحدها: شرط.\nو(المجان): الترس. وعبارة صاحب \"المطالع\": الترسة، واحدها: مجن، سميت بذلك لأنها تستر صاحبها، وهي بفتح الميم وتشديد النون جمع مجن بكسر الميم.\nو(المطرقة) بإسكان الطاء المهملة وتخفيف الراء، وصوب بعضهم تشديد الراء، حكاه في \"المطالع\" عن بعضهم، وهي الترسة التي ألبست الأطرقة من الجلود وهي الأغشية منها، شبه عرض وجوههم وصلابتها وظهور وجناتهم بها. وقال الهروي: المطرقة: التي أطرقت بالعقب. أي: ألبست به. يقال: طارق النعل: إذا سير خصفًا على خصف. أي: ركب بعض على بعض، وقيل: هو أن (يقور جلده) (^١) بمقداره ويلصق به كأنه ترس على ترس، حكاه في \"المطالع\".\nو(\"ذلف\") بذال معجمة مضمومة أي: قصار، وهو الفطس وتأخر الأرنبة. وعبارة الخطابي: قصر الأنف وانبطاحه (^٢). وقيل: غلظ واستواء الأرنبة. وقيل: تطامن فيها ورواه بعضهم بالدال المهملة، قَالَ صاحب \"المطالع\": وقيدناه عن التميمي بالوجهين، والمعجمة أكثر. وقال ابن التين: ذلف الأنوف: صغارها. وقيل: تشميرة عن الشفة إلى أصله، يقال منه: رجل أذلف وامرأة ذلفاء والعرب تقول أملح النساء الذلف.\nوقال ابن فارس: الذلف: الاستواء في طرف الأنف، ليس بحد غليظ (^٣). وقال في \"المخصص\": ويعتري الملاحة (^٤).\n_________\n(^١) كذا في الأصل.\n(^٢) \"أعلام الحديث\" ٢/ ١٤٠٥.\n(^٣) \"مجمل اللغة\" ١/ ٣٦٠. مادة: (ذلف).\n(^٤) \"المخصص\" ١/ ١١٧.","vol":"18","page":11},{"text":"والأنوف: جمع أنف، مثل فلس وفلوس، ورواه القزاز: الآنف وقال: مثل بحر وأبحر. في \"المخصص\": هو جمع المنخر، وسمي أنفًا لتقدمه (^١)، وجمع الأنف: آنف وآناف.\nفائدة:\nروى الترمذي من حديث الصديق: \"إن الدجال يخرج من أرض بالمشرق يقال لها: خراسان يتبعه أقوام كأن وجوههم (المجان) (^٢) المطرقة\"، ثم قَالَ: حسن غريب لا نعرفه إلا من حديث أبي التياح (^٣).\nأخرى:\nقَالَ الخطابي: بنو قنطوراء هم الترك يقال: إن قنطوراء اسم جارية كانت لإبراهيم ولدت أولادًا جاء من نسلهم الترك (^٤). وقال كراع: الترك هم الذين يقال لهم الديلم.\nوقال ابن عبد البر في كتاب \"القصد والأمم\": الترك فيما ذكروا هم ولد يافث، وهم أجناس كثيرة، ومنهم أصحاب مدن وحصون، ومنهم قوم في رءوس الجبال والبراري، ليس لهم عمل غير الصيد، ومن لم يصد فَصدَ ودج دابته وشوى الدم في مصران يأكله، وهم يأكلون الرخم والغربان، وليس لهم دين، ومنهم من يدين بالمجوسية وهم الأكثرون، ومنهم من تهود، وملكهم يلبس الحرير وتاج الذهب ويحتجب كثيرًا، وفيهم سحر وقال وهب بن منبه: هم بنو عم يأجوج ومأجوج، وقد قيل: إن أصل الترك أو بعضهم من حمير، وقيل: إنهم\n_________\n(^١) \"المخصص\" ١/ ١١٩.\n(^٢) من (ص ١).\n(^٣) الترمذي (٢٢٣٧).\n(^٤) \"معالم السنن\" ٤/ ٣٢٠.","vol":"18","page":12},{"text":"بقايا قوم تبع ومن هناك، كانوا يسمون أولادهم بأسماء العرب العاربة، فهؤلاء ومن كان مثلهم يزعمون أنهم من العرب، وألسنتهم أعجمية، وبلدانهم غير عربية دخلوا في بلاد العجم واستعجموا.\nوقال ابن أبي الدمنة الهمداني في \"إكليله\": أكثرهم يقول: الترك من ولد أفريدون بن سام بن نوح، وسموا تركًا لأن عبد شمس بن يشجب لما وطئ أرض بابل أتى بقوم من أجابرة ولد يافث فاستنكر خلقهم ولم يحب أن يدخل في سبي بابل فقال: اتركوهم، فسموا الترك.\nوقال صاعد في \"طبقاته\": الترك أمة كثيرة العدد فخمة المملكة، ومساكنهم ما بين مشارق خراسان من مملكة الإسلام وبين مغارب الصين وشمال الهند إلى أقصى المعمور في الشمال، وفضيلتهم التي برعوا فيها وأحرزوا خصالها الحروب ومعالجة آلاتها. قَالَ المسعودي في \"مروجه\": في الترك استرخاء في المفاصل واعوجاج في سيقانهم، ولينٌ في عظامهم، حَتَّى أن أحدهم ليرمي بالنشاب من خلفه كرميه من\nقدام، فيصير قفاه كوجهه ووجهه قفاه، ومطاوعات فقار ظهورهم وحمرة وجوههم عند تكامل الحرارة في الوجوه على الأغلب من لونها وارتفاعها لغلبة البرد على أجسامهم.\nوفي الحديث: علامة للنبوة وأنه سيبلغ ملك أمته غاية المشارق التي فيها هؤلاء القوم على ما ذكر في غير هذا الحديث، وكذلك خلقة وجوههم بالعيان عريضة وسائر ما وصفهم به - ﷺ - كما وصفهم.\nوفيه: التشبيه للشيء بغيره إذا كان فيه شبه منه من جهة ما، وإن خالفه في غير ذلك.","vol":"18","page":13},{"text":"فائدة:\nفي كتاب \"الفتن\" لنعيم بن حماد: حَدَّثَنَا يحيى بن سعيد، عن ابن عياش، أخبرني من سمع مكحولًا، عن رسول الله - ﷺ - أنه قَالَ: \"للترك خرجتان: خرجه منها خراب (أذربيجان) (^١)، وخرجة يخرجون في الجزيرة يحتقبون ذوات الحجال، فينصر الله المسلمين، فيقع فيهم ذبح الله الأعظم لا يترك بعدها\" (^٢). وفي لفظ آخر: \"آخر الخرجتين يخربون أذربيجان، والثانية يشرعون منها على ثني الفرات، فيرسل الله على جيشهم الموت يفني دوابهم فيرجلهم، فيكون ذبح الله الأعظم\" (^٣). ثم روى ابن عياش بإسناده إلى عبد الله بن عمرو: يوشك بنو قنطوراء يسوقون أهل خراسان وأهل سجستان سوقًا عنيفًا حَتَّى يربطوا دوابهم بنخل الأبلة فيبعثون إلى أهل البصرة: أن خلوا لنا أرضكم أو ننزل بكم. فيتفرقون على ثلاث فرق: فرقة تلحق بالعرب، وفرقة بالشام، وفرقة (تعددها) (^٤)، وأمارة ذَلِكَ إذا طبقت الأرض إمارة السفهاء (^٥). وفي لفظ: الملاحم ثلاث مضت ثنتان وبقيت واحدة وهي ملحمة الترك بالجزيرة (^٦)، وسيأتي له تتمة في باب: علامات النبوة.\n_________\n(^١) في الأصل: (أدرمهدب)، وفوقها (كذا)، والمثبت من كتاب \"الفتن\".\n(^٢) \"الفتن (٢/ ٦٧٧) (١٩٠٥).\n(^٣) \"الفتن\" ١/ ٢٢١ (٦١٦)، ٢/ ٦٨٣ (١٩٢٥)، (١٩٢٧) عن مكحول مرفوعًا.\n(^٤) كذا بالأصل، وفي \"الفتن\" (بعدوُّها).\n(^٥) \"الفتن\" ٢/ ٦٧٧ (١٩٠٦).\n(^٦) \"الفتن\" ٢/ ٦٨٢ - ٦٨٣ (١٩٢٤) عن عبد الله بن عمرو موقوفًا.","vol":"18","page":14},{"text":"<span data-type='title' id=toc-2106>٩٧ - باب مَنْ صَفَّ أَصْحَابَهُ عِنْدَ الهَزِيمَةِ وَنَزَلَ عَنْ دَابَّتِهِ، وَاسْتَنْصَرَ</span>\n٢٩٣٠ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثنَا أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ، وَسَألَهُ رَجُلُ: أَكُنْتُمْ فَرَرْتُمْ يَا أَبَا عُمَارَةَ يَوْمَ حُنَيْنٍ؟ قَالَ: لَا، والله مَا وَلَّى رَسُولُ اللهِ - ﷺ -، وَلَكِنَّهُ خَرَجَ شُبَّانُ أَصْحَابِهِ وَأَخِفَّاؤُهُمْ حُسَّرًا لَيْسَ بِسِلَاحٍ، فَأَتَوْا قَوْمًا رُمَاةً جَمْعَ هَوَازِنَ وَبَنِي نَصْرٍ، مَا يَكَادُ يَسْقُطُ لَهُمْ سَهْمٌ، فَرَشَقُوفمْ رَشْقًا مَا يَكَادُونَ يُخْطِئُونَ، فَأَقْبَلُوا هُنَالِكَ إِلَى النَّبِيِّ - ﷺ - وَهْوَ عَلَى بَغْلَتِهِ البَيْضَاءِ، وَابْن عَمِّهِ أَبُو سُفْيَانَ بْن الحَارِثِ بْنِ عَبْدِ المُطَّلِبِ يَقُودُ بِهِ، فَنَزَلَ وَاسْتَنْصَرَ ثُمَّ قَالَ:\n\"أَنَا النَّبِيُّ لَاكذِبْ … أَنَا ابن عَبْدِ المُطَّلِبْ\"\nثمَّ صَفَّ أَصْحَابَهُ. [انظر: ٢٨٦٤ - مسلم: ١٧٧٦ - فتح ٦/ ١٠٥]\nذكر فيه حديث البراء السابق في باب: من قاد دابة غيره في الحرب.\nوموضع الترجمة منه قوله: (وهو على بغلته البيضاء، وابن عمه أبو سفيان بن الحارث بن عبد المطلب يقول به. فنزل واستنصر) ونزوله عنها إنما كان ليثبت الرجالة الباقين معه وليتأسوا به في استواء الحال، فكذلك يجب على كل إمام إذا ولى أصحابه وبقي في قُل (^١) منهم إن أخذ على نفسه بالشدة أن يفعل ما فعله سيدنا رسول الله من النزول، وإن لم يكن له منة (^٢) بأخذ الشدة، فليكن انهزامه بتحيز فئة مع فئة من قومه إلى فئة أخرى تروم تثبتهم.\nوهذا الحديث يبين أن المنهزمين يوم حنين لم يكونوا جميع الصحابة، وأن بعضهم بقي مع رسول الله - ﷺ - غير منهزمين.\n_________\n(^١) القُلُّ بضم القاف: القليل، قاله في \"القاموس\" ص ١٠٤٩ مادة: (قلل).\n(^٢) ذكر في الهامش: المنة بضم الميم وتشديد النون: القوة","vol":"18","page":15},{"text":"وفيه: البيان عما خص به نبينا من الشجاعة والنجدة، وذلك أن أصحابه انفتلوا فانهزموا من عدوهم حَتَّى ولوا عنهم مدبرين، كما وصجهم الله في كتابه: ﴿ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ﴾ [التوبة: ٢٩] فكان أصحابه وهم زهاء عشرة آلاف أو أكثر مدبرين انهزامًا من المشركين، وهو - ﷺ - في نفر من أهله قليلين متقدم للقاء العدو وقتالهم، جاد في المضي نحوهم غير مستأخر ولا مدبر، والعدو من العدد في مثل السيل والليل.\nوأما انهزام من انهزم، وهو كبيرة، فقد أسلفنا الجواب عنه وأن المكروه هو الانهزام على نية ترك العود للقتال عند وجدان القوة، أما للكر والتحيز إلى فئة فلا، يدل عليه أن الله تعالى قَالَ: ﴿ثُمَّ أَنْزَلَ الله سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا﴾ [التوبة: ٢٦]، فلو كان على غير ذَلِكَ لكانوا استحقوا وعيده، وقد روى داود عن أبي نضرة عن أبي سعيد في قوله تعالى: ﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ﴾ [الأنفال: ١٦] قَالَ: كان ذَلِكَ يوم بدر ولم يكن لهم يومئذ أن يتجاوزوا الانحياز إلى المشركين، ولم يكن يومئذ مسلم على وجه الأرض غيرهم. وقال الضحاك: إنما كان الفرار يوم بدر ولم يكن لهم ملجأ يلجئون إليه، وأما اليوم فليسَ فرار (^١). وقال ابن أبي نجيح عن مجاهد: قَالَ عمر بالمدينة: وأنا فئة كل مسلم (^٢). وسئل الحسن البصري عن الفرار من الزحف، فقال: والله لو أن أهل سمرقند انحازوا إلينا لكنا فئتهم.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٢٠٠.\n(^٢) رواه الطبري ٦/ ٢٠١ (١٥٨٢٨).","vol":"18","page":16},{"text":"خاتمة: قول البراء: (ولكن خرج شبان أصحابه وأخفاؤهم حسرًا). أخفاؤهم: جمع خف يقَالَ: رجل خف، أي: خفيف، يُريد من لا سلاح معه يثقله وأداة الحرب ثقيلة، والحسر: جمع حاسر، وهو من لا سلاح معه، وقيل: هو من لا درع له، أو لا مغفر على رأسه. وقال ابن فارس: هو من لا درع معه ولا مغفر (^١).\nوقوله: (فرشقوهم رشقًا) الرشق: الرمي، والرشق: الوجه من الرمي، وقال الداودي: معناه يرمي منهم الجميع سهامهم بمرة.\nومعنى (استنصر): دعا الله بالنصرة.\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٣٤ مادة: (حسر).","vol":"18","page":17},{"text":"<span data-type='title' id=toc-2107>٩٨ - باب الدُّعَاءِ عَلَى المُشْرِكِينَ بِالْهَزِيمَةِ وَالزَّلْزَلَةِ</span>\n٢٩٣١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى، حَدَّثَنَا هِشَامٌ، عَنْ مُحَمَّدٍ، عَنْ عَبِيدَةَ، عَنْ عَلِيٍّ - ﵁ - قَالَ: لَّمَا كَانَ يَوْمُ الأحزَابِ قَالَ رَسُولُ اللهِ - ﷺ -: \"مَلأَ اللهُ بُيُوتَهُمْ وَقُبُورَهُمْ نَارًا، شَغَلُونَا عَنِ الصَّلَاةِ الوُسْطَى حِينَ غَابَتِ الشَّمْسُ\". [٤١١١، ٤٥٣٣، ٦٣٩٦ - مسلم: ٦٢٧ - فتح ٦/ ١٠٥]\n\n٢٩٣٢ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابن ذَكْوَانَ، عَنِ الأعرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَدْعو فِي القُنُوتِ: \"اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنجِ الوَلِيدَ بْنَ الوَلِيدِ، اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ المُسْتَضْعَفِينَ مِنَ المُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطاتكَ عَلَى مُضَرَ، اللَّهُمَّ سِنِينَ كَسِنِي يُوسُفَ) [انظر: ٨٠٤ - مسلم: ٦٧٥ - فتح ٦/ ١٠٥]\n\n٢٩٣٣ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى - ﵄ - يَقُولُ: دَعَا رَسُولُ اللهِ - ﷺ - يَوْمَ الأَحْزَابِ عَلَى المُشْرِكِينَ فَقَالَ: «اللَّهُمَّ مُنْزِلَ الْكِتَابِ سَرِيعَ الْحِسَابِ، اللَّهُمَّ اهْزِمِ الأَحْزَابَ، اللَّهُمَّ اهْزِمْهُمْ وَزَلْزِلْهُمْ». [٧٤٨٩،٦٣٩٢،٤١١٥،٣٠٢٥،٢٩٦٥،٢٨١٨ - مسلم: ١٧٤٢ - فتح ٦/ ١٠٦]\n\n٢٩٣٤ - حَدَّثنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَعْفَرُ بْنُ عَوْنٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي ظِلِّ الكَعْبَةِ، فَقَالَ أبو جَهْلٍ وَنَاسٌ مِنْ قرَيْشٍ، وَنُحِرَتْ جَزوز بِنَاحِيَةِ مَكَّةَ، فَأَرْسَلُوا فَجَاءُوا مِنْ سَلَاهَا وَطَرَحُوة عَلَيْهِ، فَجَاءَتْ فَاطِمَةُ فَألقَتْهُ عَنْة، فَقَالَ: \"اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ، اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ، اللَّهُمَّ عَلَيْكَ بِقُرَيْشِ\". لأبِي جَهْلِ بْنِ هِشَامٍ، وَعُتْبَةَ بْنِ رَبِيعَةَ، وَشَيْبَةَ بْنِ رَبِيعَةَ، وَالْوَلِيدِ بْنِ عُتْبَةَ، وَأُبَيًّ بْنِ خَلَفٍ، وَعُقْبَةَ بْنِ أبي مُعَيْطٍ، قَالَ عَبْدُ اللهِ: فَلَقَدْ رَأَيْتُهُمْ فِي قَلِيبِ بَدْرٍ قَتْلَى.","vol":"18","page":18},{"text":"قَالَ أبو إِسْحَاقَ: وَنَسِيتُ السَّابعَ. وَقَالَ يُوسُفُ بْنُ إِسْحَاقَ عَنْ أَبِي إِسْحَاقَ: أُمَيَّةُ بْنُ خَلَفٍ. وَقَالَ شعْبَةُ: أمَيَّهُ أَوْ أُبَيُّ. وَالصَّحِيحُ: أُمَيَّةُ. [انظر: ٢٤٠ - مسلم: ١٧٩٤ - فتح ٦/ ١٠٦]\n\n٢٩٣٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ، عَنْ أَيّوبَ، عَنِ ابن أَبِي ملَيْكَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ اليَهودَ دَخَلوا عَلَى النَّبِيِّ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكَ. فَلَعَنْتهُمْ. فَقَالَ: \"مَا لَكِ؟ \". قُلْتُ: أَوَلم تَسْمَعْ مَا قَالُوا؟ قَالَ: \"فَلَمْ تَسْمَعِي مَا قُلْتُ: وَعَلَيْكُمْ؟ \" [انظر: ٦٠٢٤، ٦٠٣٠، ٦٢٥٦، ٦٣٩٥، ٦٤٠١، ٦٩٢٧ - مسلم: ٢١٦٥]\nذكر فيه خمسة أحاديث:\nأحدها: حديث هشام عَنْ مُحَمَّدٍ، عَنْ عَبِيدَةَ، عَنْ عَلِيٍّ: لَمَّا كَانَ يَوْمُ الأَحْزَاب قَالَ رَسُولُ اللهِ - ﷺ -: \"مَلأَ اللهُ بُيُوتَهُمْ وَقُبُورَهُمْ نَارًا، شَغَلُونَا عَنِ الصَّلَاةِ اَلوُسْطَى حِينَ غَابَتِ الشَّمْسُ\".\nثانيها: حديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَدْعُو فِي القُنُوتِ: \"اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ - إلى أن قال: اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ .. \" الحديث.\nثالثها: حديث ابن أَبِي أَوْفَى: دَعَا رَسُولُ اللهِ - ﷺ - يَوْمَ الأَحْزَابِ عَلَى المُشْرِكِينَ قال: \"اللَّهُمَّ مُنْزِلَ الكِتَابِ سَرِيعَ الحِسَابِ، اللَّهُمًّ اهْزِمِ الأَحْزَابَ، اللَّهُمَّ اهْزِمْهُمْ وَزَلْزِلْهُمْ\". رابعها: حديث عبد الله -وهو ابن مسعود-قَالَ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي ظِلِّ الكَعْبَةِ، الحديث، وفيه: \"اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ\" ثلاثًا. ثم ذكر الخلاف في أمية بن خلف أو أبي بن خلف قال: وَالصَّحِيحُ: أُمَيَّةُ.\nخامسها: حديث عائشة: أَنَّ اليَهُودَ دَخَلُوا عَلَى النَّبِيّ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكَ. فَلَعَنْتُهُمْ. فَقَالَ: \"مَا لَكِ؟ \". قُلْتُ: أَوَلَمْ تَسْمَعْ مَا قَالُوا؟ قَالَ: \"أفَلَمْ تَسْمَعِي مَا قُلْتُ وَعَلَيْكُمْ\".","vol":"18","page":19},{"text":"الشرح:\nفي حديث على دلالة على أن الصلاة الوسطى هي العصر، وهو الذي صحت به الأحاديث وإن نص الشافعي على أنها الصبح، وقد جمعت فيها جزءًا مفردًا بذكر أقوال العلماء فيها. قَال المهلب: هي الصبح على الحقيقة، والعصر بالتشبيه بها (^١).\nوهشام المذكور في إسناده قَال الأصيلي: وهو في \"سيرة هشام\"، وهو ابن حسان، وهو مطعون فيه. ثم قَالَ: وقال أبو الحسن: إسناد هذا الحديث من أعجب الأسانيد عن علي. وقيل: إن هذا الحديث كان قبل نزول صلاة الخوف.\nوقال ابن بطال: هذا شغل لا يمكن ترك القتال له على حسب الاستطاعة مش الإيجاء والإقبال والإدبار والمطاعنة والمسايفة، لكن لهذا وجهان:\nأحدهما: أن صلاة الخوف لم تكن نزلت بعد، وفي الآية بها إباحة الصلاة على حسب القدرة والإمكان، وفي هذا الوقت لم يكن مباحًا لهم إلا الإتيان بها على أكمل أوصافها، فلذلك شغلوا عنها بالقتال، فهذا الشغل كان شديدًا عليهم حَتَّى لا يمكن أحدًا منهم أن يشتغل بغير المدافعة والمقاتلة.\nثانيهما: أن يكونوا على غير وضوء، فلذلك لم يمكنهم ترك القتال لطلب الماء وتناول الوضوء؛ لأن الله تعالى لا يقبل صلاة بغير طهور ولا صلاة من أحدث حَتَّى يتوضأ.\n_________\n(^١) كما في \"شرح ابن بطال\" ٥/ ١١١.","vol":"18","page":20},{"text":"وأما دعاؤه - ﷺ - على قوم ودعاؤه لآخرين بالتوبة، فإنما كان على حسب ما كانت ذنوبهم في نفسه، فكان يدعو على من اشتد أذاه على المسلمين، وكان يدعو لمن يرجو نزوعه ورجوعه إليهم، كما دعا لدوس حين قيل له: إن دوسًا قد عصت وأبت، ولم يكن لهم نكاية ولا أذى، فقال: \"اللَّهُمَّ اهد دوسًا وائت بهم\" وأما هؤلاء فدعا عليهم لقتلهم المسلمين، فأجيبت دعوته فيهم، وقد سلف هذا المعنى في أول الاستسقاء وسنزيده وضوحًا في كتاب: الدعاء في باب: الدعاء على المشركين (^١).\nومعنى: (\"اشدد وطأتك\"): بأسك وعقوبتك، أو أخذتك الشديدة. وقال الداودي: الوطأة: الأرض وقال ابن فارس: الأخذة (^٢).\nوقوله: (\"اهزمهم وزلزهم\") دعاء عليهم ألا يسكنوا ولا يستقروا، مأخوذ من الزلزلة، وهي اضطراب الأرض. وقال الداودي: أراد أن تطيش عقولهم وترعد أقدامهم عند اللقاء فلا يثبتوا.\nوحديث السلا يستدل به مالك وغيره ممن يرى بطهارة روث المأكول لحمه، وانفصل من قَال بنجاسته بأنه لم يكن تعبد بذلك، وأيضًا فليس في السلا دم فهو كعضو منها، فإن قلت: هو ميتة؛ لأن ناحرها وثني مشرك.\nفالجواب: إن ذلك قبل تحريم ذبائح أهل الأوثان، كما كانت تجوز مناكحتهم، وروي أيضًا أنه كان مع الفرث والدم ولكنه كان قبل التعبد بتحريمه.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١١١ - ١١٢.\n(^٢) \"مجمل اللغة\" ٤/ ٩٢٩ مادة: (وطي).","vol":"18","page":21},{"text":"وقول أبي إسحاق: (ونسيت السابع). قَالَ: (هو) (^١) عمارة بن الوليد، وقال البخاري: (والصحيح: أمية). وهو كما قَالَ؛ لأن أبي بن خلف قتله الشارع بيده يوم أحد بعد يوم بدر.\nوالقليب مذكر، البئر قبل أن يطوى، فإذا طويت فهي الطوى، وقد سلف هذا الحديث وما قبله في مواضعه، لكنا نبهنا على بعض ما أسلفناه لطول العهد به.\nوحديث عائشة ذكره في الاستئذان من حديث ابن عمر وأنس (^٢)، وللنسائي عن أبي بصرة قَالَ - ﷺ -: \"إني راكب إلى اليهود، فمن انطلق معي فإن سلموا عليكم فقولوا: وعليكم\" (^٣). ولابن ماجه من حديث ابن إسحاق عن أبي عبد الرحمن الجهني -وصحبته مختلف فيه- مثله (^٤)، ولابن حبان من حديث أنس مرفوعًا: \"أتدرون ما قال؟ \" قالوا: سلم قَالَ: \"لا، إنما قَالَ: السام عليكم، أي: تسامون دينكم، فإذا سلم عليكم رجل من أهل الكتاب فقولوا: وعليك\" (^٥).\nقلتُ: ويعنون بالسام: الموت.\nوجاء في الحديث: \"يستجاب لنا فيهم ولا يستجاب لهم فينا\" (^٦)،\n_________\n(^١) في (ص ١): غيره.\n(^٢) حديث ابن عمر سيأتي برقم (٦٢٥٧)، وحديث أنس (٦٢٥٨) باب: كيف الرد على أهل الذمة.\n(^٣) \"السنن الكبرى\" ٦/ ١٥٤ (١٠٢٢٠).\n(^٤) ابن ماجه (٣٦٩٩) من طريق ابن إسحاق، عن يزيد بن أبي حبيب، عن مرثد بن عبد الله، عن أبي عبد الرحمن الجهني، مرفوعًا.\n(^٥) \"صحيح ابن حبان\" ٢/ ٢٥٦ (٥٠٣).\n(^٦) سيأتي برقم (٦٠٣٠) كتاب: الأدب، باب: لم يكن النبي - ﷺ - فاحشًا ..، بنحوه، ورواه بلفظه إسحاق بن راهويه في \"مسنده\" (١٦٨٥).","vol":"18","page":22},{"text":"ولما أمر أن يباهلهم أخذ بيد حسن وحسين وقال لفاطمة: \"اتبعينا\" فرجع اليهود ولم يباهلوه (^١). قَالَ ابن عباس: لو خرجوا ما وجدوا أهلًا ولا ولدًا (^٢).\nقَالَ الخطابي: ورواية عامة المحدثين بإثبات الواو، وكان ابن عيينة يرويه بحذفها وهو الصواب، وذلك أنه إذا حذفها صار قولهم الذي قالوه بعينه مردودًا عليهم، وبإدخالها يقع الاشتراك معهم والدخول فيما قالوه؛ لأن الواو حرف العطف ولاجتماع (^٣) بين الشيئين (^٤).\nوفي رواية يحيى، عن مالك، عن ابن دينار: \"عليك\" بلفظ الواحد. وقال القرطبي: الواو هنا زائدة وقيل: للاستئناف. وحذفها أحسن في المعنى، وإثباتها أصح رواية وأشهر (^٥). وقَالَ أبو محمد المنذري: من فسر السام بالموت فلا تبعد الواو، ومن فسره بالسآمة فإسقاطها هو الوجه (^٦).\nوكان قتادة فيما حكاه ابن الجوزي يمد ألف السآمة.\nوذهب عامة السلف وجماعة الفقهاء إلى أن أهل الكتاب لا يبدءون بالسلام حاشا ابن عباس وصدي بن عجلان وابن محيريز فإنهم جوزوه ابتداء، وهو وجه لبعض أصحابنا حكاه الماوردي، ولكنه قَالَ: يقول\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ١/ ١٢٩ (٤١٥)، ومن طريقه الطبري في \"تفسيره\" ٣/ ٢٩٩ (٧١٨١) عن قتادة.\n(^٢) رواه عبد الرزاق في \"تفسيره\" ١/ ١٢٩ (٤١١)، ومن طريقه الطبري ٣/ ٢٩٩ (٧١٨٢).\n(^٣) في (ص ١): الاجتماع.\n(^٤) \"معالم السنن\" ٤/ ١٤٣.\n(^٥) \"المفهم\" ٥/ ٤٩١.\n(^٦) \"مختصر سنن أبي داود\" ٨/ ٧٧.","vol":"18","page":23},{"text":"عليك، ولا يقول: عليكم، بالجمع. وحكي أيضًا أن بعض أصحابنا جوز أن يقول: عليكم السلام فقط، ولا يقول: ورحمة الله وبركاته. وهو ضعيف مخالف للأحاديث.\nوذهب آخرون إلى جواز الابتداء للضرورة أو لحاجة تعن له إليه أو لذمام أو نسب، وروي ذَلِكَ عن إبراهيم وعلقمة. وقال الأوزاعي: إن سلمت فقد سلم الصالحون، وإن تركت فقد ترك الصالحون. وتأول لهم قوله: \"لا تبدءوهم بالسلام\" أي: لا تبدءوهم كصنيعكم بالمسلمين.\nواختلف في رد السلام عليهم، فقالت طائفة: رده فريضة على المسلمين والكفار، وهذا تأويل قوله: ﴿فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا﴾ [النساء: ٨٦].\nقَالَ ابن عباس وقتادة في آخرين: هي عامة في الرد على المسلم والكافر، وقوله: ﴿أَوْ رُدُّوهَا﴾ يقول للكافر: وعليكم. قَالَ ابن عباس: من سلم عليك من خلق الله تعالى فاردد عليه وإن كان مجوسيًّا (^١). وروي أنه - ﷺ - لما رأى عبد الله بن أبيٍّ جالسًا نزل فسلم عليه (^٢)؟ ورُدَّ بأنه كان يرجو إسلامه.\nوروى ابن عبد البر عن أبي أمامة الباهلي أنه كان لا يمر بمسلم ولا يهودي ولا نصراني إلا بدأه بالسلام، وعن ابن مسعود وأبي\n_________\n(^١) رواه الطبري ٤/ ١٩١ (١٠٠٤٥).\n(^٢) سيأتي برقم (٤٥٦٦) كتاب: التفسير، باب: (﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ من حديث أسامة بن زيد أن رسول الله - ﷺ - مرَّ بمجلس فيه عبد الله بن أُبي وفي المجلس أخلاط من المسلمين والمشركين، فسلم رسول الله - ﷺ - عليهم، ثم نزل فدعاهم إلى الله .. الحديث.","vol":"18","page":24},{"text":"الدرداء وفضالة بن عبيد أنهم كانوا يبدءون أهل الكتاب بالسلام، وكتب ابن عباس إلى كتابي: السلام عليك، وقال: لو قَالَ لي فرعون خيرًا لوددت عليه. وقيل لمحمد بن كعب: إن عمر بن عبد العزيز يرد عليهم ولا يبتدئهم فقال: ما أرى بأسًا أن يبدأهم بالسلام لقوله تعالى: ﴿فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ﴾ [الزخرف: ٨٩] وفيه رد لما سلف.\nوقالت طائفة: لا يرده على الكتابي، والآية مخصوصة بالمسلمين، وهو قول الأكثرين، وعن (ابن) (^١) طاوس يقول: علاك السلام. أي ارتفع عنك. واختار بعضهم كسر السين من السلام أي الحجارة (^٢).\nفرع:\nلو تحققنا قولهم السلام، فهل يقال: لا يمتنع الرد عليهم بالسلام الحقيقي كالمسلم، أو يقال بظاهر الأمر، فيه تردد لتعارض اللفظ والمعنى.\nفرع:\nعن مالك إن بدأت ذميًّا على أنه مسلم ثم عرفته فلا تسترد منه السلام. ونقل ابن العربي عن ابن عمر أنه كان يسترده منه فيقول: اردد عليَّ سلامي (^٣).\nفائدة: أدخل بعضهم هذا الحديث في باب: من سب رسول الله - ﷺ - ولا وجه له كما نبه عليه ابن عبد البر (^٤)، وسيكون لنا عودة إلى ذَلِكَ في كتاب الأدب.\n_________\n(^١) من (ص ١).\n(^٢) \"التمهيد\" ١٧/ ٩١ - ٩٤.\n(^٣) \"عارضة الأحوذي\" ١٠/ ١٧٠، وانظر \"الموطأ\" ص ٥٩٥، \"المنتقى\" ٧/ ٢٨١.\n(^٤) \"التمهيد\" ١٧/ ٩٤.","vol":"18","page":25},{"text":"فرع:\nاختلف في تكنية أهل الكتاب (^١)، فكرهه مالك، وأجازه ابن عبد الحكم وغيره، واحتج بقوله - ﷺ -: \"أنزل أبا وهب\" (^٢).\n_________\n(^١) ورد بهامش الأصل: في مذهبنا تفصيل في تكنية الكافر.\n(^٢) رواه مالك في \"الموطأ\" ص ٣٣٦ (٤٤) عن ابن شهاب مرسلًا، وانظر \"التمهيد\" ١٢/ ٣٥.","vol":"18","page":26},{"text":"<span data-type='title' id=toc-2108>٩٩ - باب هَلْ يُرْشِدُ المُسْلِمُ أَهْلَ الكِتَابِ أَوْ يُعَلِّمُهُمُ الكِتَابَ</span>؟\n٢٩٣٦ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ بْن إِبْرَاهِيمَ، حَدَّثَنَا ابن أَخِي ابن شِهَابٍ، عَنْ عَمِّهِ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ - ﵄ - أَخْبَرَة أَنَّ رَسُولَ اللهِ - ﷺ - كَتَبَ إِلَى قَيْصَرَ، وَقَالَ: \"فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ\". [٢٩٤٠ - فتح ٦/ ١٠٧]\nذكر فيه حديث ابن عَبَّاسٍ أَنَّ النبي - ﷺ - كَتَبَ إِلَى قَيْصَرَ: \"فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ\".\nهذا الحديث سلف (^١)، وإرشاد أهل الكتاب ودعاؤهم إلى الإسلام واجب على الإمام، وأما تعليمهم الكتاب فاستدل الكوفيون على جوازه بكتابه إليهم أنه من كتاب الله بالعربية، فعلمهم كيف حروف العربية؟ وكيف تأليفها؟ وكيف إيصال ما اتصل من الحروف وانقطاع ما انقطع منها؟ فهذا تعليم لهم؛ لأنهم لم يقرءوه حَتَّى ترجم لهم، وفي الترجمة تعريب ما يوافق من حروفنا حروفهم وما يعبر عنه، ألا ترى أن في أسماء الطير في نظير أبيات الشعر تعليمًا للكتاب، فضلًا عن الحروف التي هي بنغمتها تدل على أمثالها، وأسماء الطير لا يفهم منها نغمة وينفك منها الكلام، قاله المهلب.\nوإلى هذا المعنى ذهب أبو حنيفة فقال: لا بأس بتعليم الحربي والذمي القرآن والعلم والفقه، رجاء أن يرغبوا في الإسلام، وهو أحد قولي الشافعي. وقال مالك: لا يعلمون الكتاب ولا القرآن، وهو قول\n_________\n(^١) سلف برقم (٧) كتاب: بدء الوحي.","vol":"18","page":27},{"text":"الشافعي الآخر. وكره مالك إذا كان صيرفي يهودي أو نصراني أن يصرف منهم.\nواحتج الطحاوي لأصحابه بكتابه - ﷺ - إلى هرقل بآية من القرآن، وبما رواه حماد بن سلمة عن حبيب المعلم، (قَالَ) (^١): سألت الحسن: أعلم أهل الذمة القرآن؟ قَالَ: نعم، أليس يقرءون التوراة والإنجيل وهو كتاب الله. واحتج الطحاوي بقول الله تعالى: ﴿وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللهِ﴾ [التوبة: ٦] قالوا: وقد روى أسامة بن زيد أنه - ﷺ - مر على مجلس فيه عبد الله بن أبي قبل أن يسلم، وفي المجلس أخلاط من المسلمين والمشركين واليهود، فقرأ عليهم القرآن.\nوحجة مالك قوله تعالى: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ﴾ [التوبة: ٢٨] وقد نهى النبي - ﷺ - أن يسافر بالقرآن إلى أرض العدو مخافة أن يناله العدو، وكره مالك أن يشترى من أهل الكفر فيعطوا دراهم فيها اسم الله، وقد سلف كلامه في الصيرفي.\nوقال الطحاوي: يكره أن يعطى الكافر الدراهم فيها القرآن؛ لأنه لا يغتسل من الجنابة، فهو كالجنب يمس المصحف فيكره أن يعطاه، والدراهم على عهد رسول الله - ﷺ - لم يكن عليها قرآن وإنما ضربت في أيام عبد الملك. وقال غيره: في كتابه - ﷺ - إلى هرقل آية من القرآن فيه جواز مباشرة الكفار صحائف القرآن إذا احتيج إلى ذلك (^٢).\n_________\n(^١) في الأصل: قالت.\n(^٢) انظر: \"شرح ابن بطال\" ٥/ ١١٣ - ١١٤، \"مختصر اختلاف العلماء\" ٣/ ٤٩٢ - ٤٩٤.","vol":"18","page":28},{"text":"فائدة:\nالأريسيون: سلف الخلاف فيه هناك، ونقل ابن التين هنا عن القزاز أنه في كلام العرب الملوك، وذكر العلماء باللغة أنه فعيل مشدد الراء قَالَ: وهو من الأضداد يكون للملك وللأجير، المعنى: فعليك إثم الملوك الذين يخالفون نبيهم. قَالَ: وقال ابن فارس: الأراريس: الزراعون، وهي شامية، الواحد: إرِّيس (^١).\n_________\n(^١) \"مجمل اللغة\" ١/ ٩١ مادة: (أرس).","vol":"18","page":29},{"text":"<span data-type='title' id=toc-2109>١٠٠ - باب الدُّعَاءِ لِلْمُشْرِكِينَ بِالْهُدى لِيَتَأَلَّفَهُمْ</span>\n٢٣٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبُ، حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ عَبْدَ الرَّحْمَنِ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَدِمَ طُفَيْل بْن عَمْرٍو الدَّوْسِيُّ وَأَصْحَابُهُ عَلَى النَّبِيِّ - ﷺ - فَقَالوا: يَا رَسُولَ اللهِ، إِنَّ دَوْسًا عَصَتْ وَأَبَتْ، فَادْعُ الله عَلَيْهَا. فَقِيلَ هَلَكَتْ دَوْسٌ. قَالَ: \"اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِمْ\". [٤٣٩٢، ٦٣٩٧ - مسلم: ٢٥٢٤ - فتح ٦/ ١٠٧]\nذكر فيه حديث أبي هُرَيْرَةَ: قَدِمَ الطُفَيْلُ بْنُ عَمْرٍو الدَّوْسِيُّ وَأَصحَابُهُ عَلَى النَّبِيِّ - ﷺ - فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّ دَوْسًا عَصَتْ وَأَبَتْ، فَادْعُ اللهَ عَلَيْهَا. فَقِيلَ هَلَكَتْ دَوْسٌ. قَالَ: \"اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِمْ\".\nالشرح:\nكان نبينا - عليهما أفضل الصلاة والسلام - يحب دخول الناس في الإسلام فكان لا يعجل بالدعاء (عليهم) (^١) مادام يطمع في إجابتهم إلى الإسلام بل كان يدعو لمن يرجو منه الإنابة، ومن لا يرجوه ويخشى ضره وشوكته، يدعو عليه كما دعا عليهم بسنين كسني يوسف، ودعا على صناديد قريش لكثرة أذاهم وعداوتهم، فأجيبت دعوته (فيهم) (^٢) فقتلوا ببدر كما أسلم كثيرٌ ممن (دعا) (^٣) له بالهدى.\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) من (ص ١).","vol":"18","page":30},{"text":"<span data-type='title' id=toc-2110>١٠١ - باب دَعْوَةِ اليَهُودِ والنَّصَارى، وَعَلَى مَا يُقَاتَلُونَ عَلَيهِ، وَمَا كَتَبَ النَّبِيُّ - ﷺ - إِلَى كِسْرى وَقَيْصرَ، وَالدَّعوَةِ قَبْلَ القِتَالِ</span>\n٢٩٣٨ - حَدَّثَنَا عَلِيُّ بْنُ الجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: لَمَّا أَرَادَ النَّبِيُّ - ﷺ - أَنْ يَكْتُبَ إِلَى الرُّومِ، قِيلَ لَهُ: إِنَّهُمْ لَا يَقْرَءُونَ كِتَابًا إِلاَّ أَنْ يَكُونَ مَخْتُومًا. فَاتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، فَكَأَنِّي أَنْظُرُ إِلَى بَيَاضِهِ فِي يَدِهِ، وَنَقَشَ فِيهِ مُحَمَّدٌ رَسُولُ اللهِ. [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح ٦/ ١٠٨]\n\n٢٩٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ بِكِتَابِهِ إِلَى كِسْرَى، فَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ البَحْرَيْنِ، يَدْفَعُهُ عَظِيمُ الْبَحْرَيْنِ إِلَى كِسْرَى، فَلَمَّا قَرَأَهُ كِسْرَى خَرَّقَهُ، فَحَسِبْتُ أَنَّ سَعِيدَ بْنَ المُسَيَّبِ قَالَ فَدَعَا عَلَيْهِمُ النَّبِيُّ - ﷺ - أَنْ يُمَزَّقُوا كُلَّ مُمَزَّقٍ. [انظر: ٦٤ - فتح ٦/ ١٠٨]\nذكر فيه حديث أنس: لَمَّا أَرَادَ النَّبِيُّ - ﷺ - أنْ يَكْتُبَ إِلَى الرُّومِ، قِيلَ لَهُ: إِنَّهُمْ لَا يَقْرَءُونَ كِتَابًا إِلاَّ أَنْ يَكُونَ مَخْتُومًا. فَاتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، كأني أَنْظُرُ إِلَى بَيَاضِهِ فِي يَدِهِ، وَنَقَشَ فِيهِ مُحَمَّدٌ رَسُولُ اللهِ.\nوحديث ابن عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - بعَثَ بِكِتَابِهِ إِلَى كِسْرى، فَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ البَحْرَيْنِ، فدفعه عَظِيمُ البَحْرَيْنِ إِلَى كِسْرى، فَلَمَّا قَرَأَهُ كِسْرئ خَرَّقَهُ. فَحَسِبْتُ أَنَّ سَعِيدَ بْنَ المُسَيَّبِ قَالَ: فَدَعَا عَلَيْهِمُ النَّبِيُّ - ﷺ - أَنْ يُمَزَّقُوا كُلَّ مُمَزَّقٍ.","vol":"18","page":31},{"text":"الشرح:\n(كسرى) -بكسر الكاف، وفتحها- ابن هرمز ملك فارس.\nوحامل الكتاب: عبد الله بن حذافة السهمي، وعظيم البحرين كان من تحت كسرى، ولما دعا عليهم - ﷺ - بذلك مات منهم أربعة عشر ملكًا في سنة، حَتَّى ولي أمرهم امرأة، فقال - ﷺ - عند ذَلِكَ: \"لن يفلح قوم ولوا أمرهم امرأة\" (^١).\nوالتمزيق: التفريق. يقال: مزقت الثوب وغيره أمزقه تمزيقًا إذا قطعته خرقًا، ومنه يقال: تمزق القوم. إذا تفرقوا.\nوكان اتخاذ الخاتم سنة ست، وما. ذكره في نقشه هو المعروف الثابت، وقيل: كان نقشه: لا إله إلا الله محمد رسول الله، فكان النقش في الفص، وكان الفص حبشيًا. وقيل: كان عقيقًا.\nومن شأن الخلفاء والقضاة نقش أسمائهم في خواتمهم، ولم يذكر هنا فيه نص ما دعا به إلى قيصر، وقد أسلف أنه كتب فيه يدعوه بدعاية الإسلام: \"أسلم تسلم\" فهذا الذي يقاتلون عليه، والدعوة لازمة إذا لم تبلغهم، وإذا بلغتهم فلا يلزم، فإن شاء يكرر ذَلِكَ عليهم، وإن شاء أن يطلب غرتهم فعل، وإنما كانوا لا يقرءون كتابًا إلا مختومًا؛ لأنهم كانوا يكرهون أن يقرأ الكتاب لهم غيرهم، وأن يكون مباحًا لسواهم فكانوا يأنفون من إهماله، وقد قيل في تأويل قوله: ﴿كِتَابٌ كَرِيمٌ﴾ [النمل: ٢٩]، أنه مختوم، فأخذ بأرفع الأحوال التي بلغته عنهم، واتخذ خاتمًا ونقش فيه ما سلف وعهد ألا ينقش أحد مثله، فصارت خواتم الأئمة\n_________\n(^١) سيأتي برقم (٤٤٢٥) كتاب: المغازي، باب: كتاب النبي - ﷺ - إلى كسرى وقيصر، من حديث أبي بكرة.","vol":"18","page":32},{"text":"والحكام سنة لا يعاب عليهم فيها ولا يتسور في اصطناع مثلها، قاله ابن بطال (^١).\nوتخريق الكتاب من باب التهاون بأمر النبوة والاستهزاء بها، فلذلك دعا عليهم بالتمزيق فأجيبت كما سلف، والاستهزاء من الكبائر العظيمة إذا كان في الدين وهو من باب الكفر، ويقتل المستهزئ بالدين؛ لأن الله تعالى أخبر أنه كفر حيث قَالَ: ﴿وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ (٦٥)﴾ الآية [التوبة: ٦٥] (^٢).\nقلتُ: إلا أن يعود إلى الإسلام فإنه يجبُّ ما قبله.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١١٥.\n(^٢) المرجع السابق.","vol":"18","page":33},{"text":"<span data-type='title' id=toc-2111>١٠٢ - باب دُعَاءِ النَّبِيِّ - ﷺ - النَّاسَ إِلَى الإِسْلَامِ وَالنُّبُوَّةِ، وَأَنْ لَا يَتَّخِذَ بَعْضُهُمْ أَرْبَابًا مِنْ دُونِ الله، وَقَوْلِهِ تَعَالَى: ﴿مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ الله الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ﴾ الآيَةِ [آل عمران: ٧٩]\n٢٩٤٠ </span>- حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ - ﵄ - أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَتَبَ إِلَى قَيْصَرَ يَدْعُوهُ إِلَى الإِسْلَامِ، وَبَعَثَ بِكِتَابِهِ إِلَيْهِ مَعَ دِحْيَةَ الْكَلْبِيِّ، وَأَمَرَهُ رَسُولُ اللهِ - ﷺ - أَنْ يَدْفَعَهُ إِلَى عَظِيمِ بُصْرَى لِيَدْفَعَهُ إِلَى قَيْصَرَ، وَكَانَ قَيْصَرُ لَمَّا كَشَفَ الله عَنْهُ جُنُودَ فَارِسَ مَشَى مِنْ حِمْصَ إِلَى إِيلِيَاءَ، شُكْرًا لِمَا أَبْلَاهُ الله، فَلَمَّا جَاءَ قَيْصَرَ كِتَابُ رَسُولِ اللهِ - ﷺ - قَالَ حِينَ قَرَأَهُ الْتَمِسُوا لِي هَا هُنَا أَحَدًا مِنْ قَوْمِهِ لأَسْأَلَهُمْ عَنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٢٩٣٦ - فتح ٦/ ١٠٩]\n\n٢٩٤١ - قَالَ ابْنُ عَبَّاسٍ: فَأَخْبَرَنِي أَبُو سُفْيَانَ أَنَّهُ كَانَ بِالشَّأْمِ فِي رِجَالٍ مِنْ قُرَيْشٍ، قَدِمُوا تِجَارًا فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنَ رَسُولِ اللهِ - ﷺ - وَبَيْنَ كُفَّارِ قُرَيْشٍ، قَالَ أَبُو سُفْيَانَ: فَوَجَدَنَا رَسُولُ قَيْصَرَ بِبَعْضِ الشَّأْمِ، فَانْطَلَقَ بِي وَبِأَصْحَابِي حَتَّى قَدِمْنَا إِيلِيَاءَ، فَأُدْخِلْنَا عَلَيْهِ، فَإِذَا هُوَ جَالِسٌ في مَجْلِسِ مُلْكِهِ وَعَلَيْهِ التَّاجُ، وَإِذَا حَوْلَهُ عُظَمَاءُ الرُّومِ، فَقَالَ لِتُرْجُمَانِهِ: سَلْهُمْ: أَيُّهُمْ أَقْرَبُ نَسَبًا إِلَى هَذَا الرَّجُلِ الذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ قَالَ أَبُو سُفْيَانَ: فَقُلْتُ: أَنَا أَقْرَبُهُمْ إِلِيْهِ نَسَبًا. قَالَ: مَا قَرَابَةُ مَا بَيْنَكَ وَبَيْنَهُ؟ فَقُلْتُ هُوَ ابْنُ عَمِّي، وَلَيْسَ فِي الرَّكْبِ يَوْمَئِذٍ أَحَدٌ مِنْ بَنِي عَبْدِ مَنَافٍ غَيْرِي. فَقَالَ قَيْصَرُ: أَدْنُوهُ. وَأَمَرَ بِأَصْحَابِي فَجُعِلُوا خَلْفَ ظَهْرِي عِنْدَ كَتِفِي، ثُمَّ قَالَ لِتُرْجُمَانِهِ: قُلْ لأَصْحَابِهِ: إِنِّي سَائِلٌ هَذَا الرَّجُلَ عَنِ الذِي يَزْعُمُ أَنَّهُ نَبِيٌّ، فَإِنْ كَذَبَ فَكَذِّبُوهُ. قَالَ أَبُو سُفْيَانَ: وَاللهِ لَوْلَا الحَيَاءُ يَوْمَئِذٍ مِنْ أَنْ يَأْثُرَ أَصْحَابِي عَنِّي الكَذِبَ لَكَذَبْتُهُ حِينَ سَأَلَنِي عَنْهُ، وَلَكِنِّي اسْتَحْيَيْتُ أَنْ يَأْثُرُوا الْكَذِبَ عَنِّي فَصَدَقْتُهُ، ثُمَّ قَالَ لِتُرْجُمَانِهِ: قُلْ لَهُ كَيْفَ نَسَبُ هَذَا","vol":"18","page":34},{"text":"الرَّجُلِ فِيكُمْ؟ قُلْتُ: هُوَ فِينَا ذُو نَسَبٍ. قَالَ فَهَلْ قَالَ: هَذَا القَوْلَ أَحَدٌ مِنْكُمْ قَبْلَهُ؟ قُلْتُ: لَا. فَقَالَ كُنْتُمْ تَتَّهِمُونَهُ عَلَى الكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ: لَا. قَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قُلْتُ: لَا. قَالَ: فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ قُلْتُ: بَلْ ضُعَفَاؤُهُمْ. قَالَ: فَيَزِيدُونَ أَوْ يَنْقُصُونَ؟ قُلْتُ: بَلْ يَزِيدُونَ. قَالَ: فَهَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ: لَا. قَالَ فَهَلْ يَغْدِرُ؟ قُلْتُ: لَا، وَنَحْنُ الآنَ مِنْهُ فِي مُدَّةٍ، نَحْنُ نَخَافُ أَنْ يَغْدِرَ. قَالَ أَبُو سُفْيَانَ: وَلَمْ يُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا أَنْتَقِصُهُ بِهِ؛ لَا أَخَافُ أَنْ تُؤْثَرَ عَنِّي غَيْرُهَا. قَالَ: فَهَلْ قَاتَلْتُمُوهُ أَوْ قَاتَلَكُمْ؟ قُلْتُ: نَعَمْ. قَالَ: فَكَيْفَ كَانَتْ حَرْبُهُ وَحَرْبُكُمْ؟ قُلْتُ: كَانَتْ دُوَلًا وَسِجَالًا، يُدَالُ عَلَيْنَا المَرَّةَ وَنُدَالُ عَلَيْهِ الأُخْرَى. قَالَ: فَمَاذَا يَأْمُرُكُمْ؟ قَالَ: يَأْمُرُنَا أَنْ نَعْبُدَ اللهَ وَحْدَهُ لَا نُشْرِكُ بِهِ شَيْئًا، وَيَنْهَانَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا، وَيَأْمُرُنَا بِالصَّلَاةِ وَالصَّدَقَةِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الأَمَانَةِ. فَقَالَ لِتُرْجُمَانِهِ حِينَ قُلْتُ ذَلِكَ لَهُ: قُلْ لَهُ: إِنِّي سَأَلْتُكَ عَنْ نَسَبِهِ فِيكُمْ، فَزَعَمْتَ أَنَّهُ ذُو نَسَبٍ، وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا، وَسَأَلْتُكَ: هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ قَبْلَهُ؟ فَزَعَمْتَ أَنْ لَا، فَقُلْتُ: لَوْ كَانَ أَحَدٌ مِنْكُمْ قَالَ هَذَا الْقَوْلَ قَبْلَهُ قُلْتُ: رَجُلٌ يَأْتَمُّ بِقَوْلٍ قَدْ قِيلَ قَبْلَهُ. وَسَأَلْتُكَ: هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَزَعَمْتَ أَنْ لَا، فَعَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللهِ، وَسَأَلْتُكَ: هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ فَزَعَمْتَ أَنْ لَا، فَقُلْتُ: لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ: يَطْلُبُ مُلْكَ آبَائِهِ. وَسَأَلْتُكَ: أَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ فَزَعَمْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ، وَهُمْ أَتْبَاعُ الرُّسُلِ، وَسَأَلْتُكَ: هَلْ يَزِيدُونَ أَوْ يَنْقُصُونَ؟ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ، وَسَأَلْتُكَ: هَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ فَزَعَمْتَ أَنْ لَا، فَكَذَلِكَ الإِيمَانُ حِينَ تَخْلِطُ بَشَاشَتُهُ الْقُلُوبَ لَا يَسْخَطُهُ أَحَدٌ، وَسَأَلْتُكَ: هَلْ يَغْدِرُ؟ فَزَعَمْتَ أَنْ لَا، وَكَذَلِكَ الرُّسُلُ لَا يَغْدِرُونَ، وَسَأَلْتُكَ: هَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ؟ فَزَعَمْتَ أَنْ قَدْ فَعَلَ، وَأَنَّ حَرْبَكُمْ وَحَرْبَهُ تَكُونُ دُوَلًا، وَيُدَالُ عَلَيْكُمُ الْمَرَّةَ وَتُدَالُونَ عَلَيْهِ الأُخْرَى، وَكَذَلِكَ الرُّسُلُ تُبْتَلَى، وَتَكُونُ لَهَا","vol":"18","page":35},{"text":"العَاقِبَةُ، وَسَأَلْتُكَ: بِمَاذَا يَأْمُرُكُمْ؟ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَيَنْهَاكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ، وَيَأْمُرُكُمْ بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ، وَأَدَاءِ الأَمَانَةِ، قَالَ وَهَذِهِ صِفَةُ النَّبِيِّ، قَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ، وَلَكِنْ لَمْ أَظُنَّ أَنَّهُ مِنْكُمْ، وَإِنْ يَكُ مَا قُلْتَ حَقًّا، فَيُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ، وَلَوْ أَرْجُو أَنْ أَخْلُصَ إِلَيْهِ لَتَجَشَّمْتُ لُقِيَّهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ قَدَمَيْهِ. قَالَ أَبُو سُفْيَانَ: ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ - فَقُرِئَ، فَإِذَا فِيهِ «بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ، إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلَامِ، أَسْلِمْ تَسْلَمْ، وَأَسْلِمْ يُؤْتِكَ الله أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَعَلَيْكَ إِثْمُ الأَرِيسِيِّينَ وَ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾ [آل عمران: ٦٤] \". قَالَ أَبُو سُفْيَانَ: فَلَمَّا أَنْ قَضَى مَقَالَتَهُ عَلَتْ أَصْوَاتُ الَّذِينَ حَوْلَهُ مِنْ عُظَمَاءِ الرُّومِ، وَكَثُرَ لَغَطُهُمْ، فَلَا أَدْرِي مَاذَا قَالُوا، وَأُمِرَ بِنَا فَأُخْرِجْنَا، فَلَمَّا أَنْ خَرَجْتُ مَعَ أَصْحَابِي وَخَلَوْتُ بِهِمْ قُلْتُ لَهُمْ: لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ، هَذَا مَلِكُ بَنِي الأَصْفَرِ يَخَافُهُ، قَالَ أَبُو سُفْيَانَ: وَاللهِ مَا زِلْتُ ذَلِيلًا مُسْتَيْقِنًا بِأَنَّ أَمْرَهُ سَيَظْهَرُ، حَتَّى أَدْخَلَ الله قَلْبِي الإِسْلَامَ وَأَنَا كَارِهٌ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح ٦/ ١٠٩]\n\n٢٩٤٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ القَعْنَبِيُّ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ -، سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ يَوْمَ خَيْبَرَ: «لأُعْطِيَنَّ الرَّايَةَ رَجُلًا يَفْتَحُ الله عَلَى يَدَيْهِ». فَقَامُوا يَرْجُونَ لِذَلِكَ أَيُّهُمْ يُعْطَى، فَغَدَوْا وَكُلُّهُمْ يَرْجُو أَنْ يُعْطَى فَقَالَ: «أَيْنَ عَلِيٌّ؟». فَقِيلَ: يَشْتَكِي عَيْنَيْهِ، فَأَمَرَ فَدُعِيَ لَهُ، فَبَصَقَ فِي عَيْنَيْهِ، فَبَرَأَ مَكَانَهُ حَتَّى كَأَنَّهُ لَمْ يَكُنْ بِهِ شَيْءٌ، فَقَالَ: نُقَاتِلُهُمْ حَتَّى يَكُونُوا مِثْلَنَا. فَقَالَ «عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بِسَاحَتِهِمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلَامِ، وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ، فَوَاللهِ لأَنْ يُهْدَى بِكَ رَجُلٌ وَاحِدٌ خَيْرٌ لَكَ مِنْ حُمْرِ النَّعَمِ».\n[٤٢١٠،٣٧٠١،٣٠٠٩ - مسلم: ٢٤٠٦ - فتح ٦/ ١١١]","vol":"18","page":36},{"text":"٢٩٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا غَزَا قَوْمًا لَمْ يُغِرْ حَتَّى يُصْبِحَ، فَإِنْ سَمِعَ أَذَانًا أَمْسَكَ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ بَعْدَ مَا يُصْبِحُ، فَنَزَلْنَا خَيْبَرَ لَيْلًا. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح ٦/ ١١١]\n\n٢٩٤٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا غَزَا بِنَا .. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح ٦/ ١١١]\n\n٢٩٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - خَرَجَ إِلَى خَيْبَرَ فَجَاءَهَا لَيْلًا، وَكَانَ إِذَا جَاءَ قَوْمًا بِلَيْلٍ لَا يُغِيرُ عَلَيْهِمْ حَتَّى يُصْبِحَ، فَلَمَّا أَصْبَحَ خَرَجَتْ يَهُودُ بِمَسَاحِيهِمْ وَمَكَاتِلِهِمْ، فَلَمَّا رَأَوْهُ قَالُوا: مُحَمَّدٌ وَاللهِ، مُحَمَّدٌ وَالْخَمِيسُ. فَقَالَ النَّبِيُّ - ﷺ - «الله أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ». [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح ٦/ ١١١]\n\n٢٩٤٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ قَالَ رَسُولُ اللهِ - ﷺ -: «أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلاَّ الله. فَمَنْ قَالَ لَا إِلَهَ إِلاَّ الله، فَقَدْ عَصَمَ مِنِّي نَفْسَهُ وَمَالَهُ، إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ». [مسلم: ٢١ - فتح ٦/ ١١١] رَوَاهُ عُمَرُ وَابْن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. [١٣٩٩، ٢٥]\nذكر فيه حديث ابن عباس: كَتَبَ النبي - ﷺ - إِلَى قَيْصَرَ يَدْعُوهُ إِلَى الإِسْلَامِ، وقد سلف بطوله أول الكتاب.\nوحديث سَهْلِ بْنِ سَعْدٍ، سَمِعَ النَّبِيَّ - ﷺ - يقُولُ يَوْمَ خَيْبَرَ: \"لأُعْطِيَنَّ الرَّايَةَ رَجُلًا يَفْتَحُ اللهُ عَلَى يَدَيْهِ\". فأعطاها عليًّا .. الحديث.\nوحديث حميدٍ عن أنس كَانَ النبي - ﷺ - إِذَا غَزَا قَوْمًا لَمْ يُغِرْ حَتَّى يُصبِحَ، فَإِنْ سَمِعَ أَذَانًا أَمْسَكَ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ بَعْدَ مَا يُصْبحُ .. الحديث.","vol":"18","page":37},{"text":"وفي رواية: كَانَ إِذَا غَزَا بِنَا.\nوفي رواية أنه - ﵇ - خَرَجَ إلى خَيْبَرَ فَجَاءَهَا لَيْلًا، وَكَانَ إِذَا جَاءَ قَوْمًا بِلَيْلٍ لَا يُغِيرُ عَلَيْهِمْ حَتَّى يُصْبحَ .. الحديث.\nوحديث أبي هريرة قَالَ: قَالَ النبي - ﷺ -: \"أُمِرْتُ أَنْ أقاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إله إِلّا اللهُ. فَمَنْ قَالَ: لَا إله إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي نَفْسَهُ وَمَالَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ\".\nرَوَاهُ عُمَرُ وَابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nفيه الدعاء إلى الإسلام بالمكاتبة وبعثه الرسول، وأحاديثه متفرقة في أبوابها، واستحب العلماء أن يدعى الكافر إلى الإسلام قبل القتال، وقال مالك: أما من قربت داره منا فلا يدعون لعلمهم بالدعوة ولتلتمس غرتهم، ومن بعدت داره وخيف أن لا تبلغه، فالدعوة أقطع للشك (^١)، وذكر ابن المنذر عن عمر بن عبد العزيز أنه كتب إلى جعونة وأمره على الدروب أن يدعوهم قبل أن يقاتلهم، وأباح أكثر أهل العلم قتالهم قبل أن يدعوا؛ لأنهم قد بلغتهم الدعوة، هذا قول الحسن البصري والنخعي وربيعة والليث وأبي حنيفة والثوري والشافعي وأحمد وإسحاق وأبي ثور. قال الثوري: ويدعون أحسن. واحتج الليث والشافعي بقتل ابن أبي الحقيق وكعب بن الأشرف، وعن أبي حنيفة: إن بلغتهم الدعوة فحسن أن يدعوهم الإمام إلى الإسلام وأداء الجزية قبل القتال، ولا بأس أن يغيروا عليهم بغير دعوة.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٣/ ٤٢.","vol":"18","page":38},{"text":"وقال الشافعي: لا أعلم أحدًا من المشركين لم تبلغه الدعوة اليوم إلا أن يكون خلف الجزر، والترك أمة لم تبلغهم فلا يقاتلوا حَتَّى يدعوا، ومن قتل منهم قبل ذَلِكَ فعلى قاتله الدية (^١). وقال أبو حنيفة: لا شيء عليه. قَالَ ابن القصَّار: وهو ما أراه، ولا أحفظ عن مالك فيه نصًّا.\nقَالَ الطحاوي: قد لبث الشارع بعد النبوة سنين يدعو الناس إلى الإسلام ويقيم عليهم الحجج والبراهين كما أمره الله تعالى بقوله: ﴿ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ﴾ [المؤمنون: ٩٦] وقوله: ﴿فَاعْفُ عَنْهُمْ وَاصْفَحْ﴾ [المائدة: ١٣] ثم أنزل الله تعالى بعد ذَلِكَ: ﴿وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ﴾ [البقرة: ١٩١] فأباح الله قتال من قاتله ولم يبح قتال من لم يقاتله، وكان الإسلام ينتشر في ذَلِكَ وتقوم الحجة على من لم يكن علمه، فأنزل الله تعالى بعد ذَلِكَ: ﴿قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ﴾ [التوبة: ١٢٣] قاتلوكم قبل ذَلِكَ أم لا، فكان في ذَلِكَ زيادة في انتشار الإسلام، ثم أنزل عليه: ﴿وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً﴾ [التوبة: ٣٦] فأمر بقتالهم كافة حَتَّى يكون الدين كله لله، وقد تقدمت معرفة الناس جميعًا بالإسلام وعلموا ما منابذته سائر أهل الأديان، ولم يذكر في شيء من الآي التي أمر فيها بالقتال دعاء من أمر بقتالهم؛ لأنهم قد علموا خلافهم له وما يدعوهم إليه.\nواحتج لهذا القول بحديث أنس أنه كان - ﷺ - إذا سمع أذانًا أمسك، وإن لم يسمع أذانًا أغار بعد ما أصبح، فهذا يدل على أنه كان لا يدعو.\n_________\n(^١) \"الأم\" ٤/ ١٥٧.","vol":"18","page":39},{"text":"وذهب من استحب دعوتهم قبل القتال إلى حديث سهل بن سعد في الباب أنه - ﷺ - قَالَ لعلي: \"على رسلك حَتَّى تنزل بساحتهم، ثم ادعهم إلى الإسلام وأخبرهم بما يجب عليهم\" (^١). وقال أهل القول الأول: هذا يحتمل أن يكون في أول الإسلام في قوم لم تبلغهم الدعوة ولم يدروا ما يدعون إليه (فأمر بالدعاء) (^٢) ليكون ذَلِكَ تبليغًا لهم وإعلامًا، ثم أمر بالغارة على آخرين، فلم يكن ذَلِكَ إلا لمعنى لم يحتاجوا معه إلى الدعاء؛ لأنهم قد علموا ما يدعون إليه، وما لو أجابوا إليه لم يقاتلوا، فلا معنى للدعاء.\nواحتجوا بحديث ابن عون: كتبت إلى نافع أسأله عن الدعاء قبل القتال، فقال: إنما كان ذَلِكَ في أول الإسلام قد أغار رسول الله - ﷺ - على بني المصطلق وهم غارُّون، فقتل مقاتلتهم، وسبى ذراريهم، وأصاب يومئذ جويرية، حَدَّثَني بذلك ابن عمر، وكان في ذلك الجيش. وسيأتي في موضعه، وبما رواه الزهري، عن عروة، عن أسامة بن زيد قَالَ: قَالَ رسول الله -ﷺ -: \"أغر على أُبْنَى صباحا وحرق\" (^٣).\nوقال ابن التين: في حديث أنس يحتمل أنه دعاهم ولم (ينقل) (^٤)، وفي حديث أنس أيضًا الحكم بالدليل في الأبشار والأموال، ألا ترى أنه\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٤٢٥ - ٤٢٨.\n(^٢) من (ص ١).\n(^٣) رواه أبو داود (٢٦١٦)، وابن ماجه (٢٨٤٣)، وأحمد ٥/ ٢٠٥، كلهم من طريق صالح بن أبي الأخضر، عن الزهري به. وضعفه الألباني في \"ضعيف أبي داود\" (٤٥١).\n(^٤) في (ص ١): يفعل.","vol":"18","page":40},{"text":"حقن دماء من سمع من دارهم الأذان، واستدل بذلك على صدق دعواتهم للإيمان.\nوفيه أيضًا: البيان عن صحة قول من أنكر على غزاة المسلمين بيات من لم يعرفوا حاله من أهل الحصون حَتَّى يصبحوا، فتبين حالهم بالأذان ويعلموا هل بلغتهم الدعوة أم لا، وإن كانوا ممن بلغتهم الدعوة، ولم يعلموا أمسلمين هم أم أهل صلح أو حرب لهم فلا يغيروا حَتَّى يصبحوا، فإن سمعوا أذانًا من حصنهم كان من الحق عليهم الكف عنهم، وإن لم يسمعوا الأذان، وكانوا أهل حرب أغاروا عليهم إن شاءوا.\nوأما حديث الصعب بن جثامة أنه - ﷺ - سُئل عن أهل الدار من المشركين يبيتون فيصاب من ذراريهم ونسائهم، فقال: \"هم منهم\" -وسيأتي حيث ذكره البخاري (^١) - فهو محمول على من بلغته الدعوة ولا يشك في حاله من أهل الحرب، فيجوز بياته.\nوحديث أنس محمول على من لم يعلم، هل بلغته فينظرهم الصباح ليستبرئ حالهم بالأذان وغيره من الشعائر.\nوقال ابن التين: الدعوة تجب لمن بعدت داره، واختلف في الغريب، قَالَ: وقال الحسن وغيره: لا يجب على كل أحد.\nوأما حديث ابن عباس فقد أوضحنا الكلام عليه أول الكتاب، ولا بأس بإعادة قطعة لطيفة منه مختصرًا، فمعنى (شكرًا لما أبلاه الله) يقال: بلاه الله بلاءً حسنًا، والبلاء: الاختبار، يكون للخير والشر إذا كان ثلاثيًّا، وفيه: أنه كان على دين عيسى؛ فلذلك تبرر بالمشي إلى بيت المقدس.\n_________\n(^١) سيأتي برقم (٣٠١٢) باب: أهل الدار يُبَيَّتُون ..","vol":"18","page":41},{"text":"وقوله: (لكذبته). وفي نسخة: لحدثته. أي: بالكذب، و(يأثر): يحدث. وقال ابن فارس: أثرت الحديث: إذا ذكرته عن غيرك (^١).\nوقوله: (وكذلك الرسل تبتلى)، أي: تختبر بالغلبة عليها ليعلم صبرهم.\nوقوله: (يوشك) أي يسرع ذلك، ومعنى: (سيظهر): سيغلب.\nوأما حديث سهل فقوله: (فبصق في عينيه فبرأ). يقال: برأت من المرض، وبرئت أيضًا.\nوقوله: \"على رسلك\". هو بكسر الراء. قَالَ ابن التين: ضبطه بفتح الراء وكسرها وهو بالفتح التؤدة، وبالكسر: الهينة.\nو(\"حمر النعم\"): أعزها وأحسنها. يريد خير من أن تكون لك فتتصدق بها، وقيل: تنشئها وتملكها. والنَعم: الإبل. وقيل: يطلق على الإبل والبقر والغنم إذا اجتمعن.\nو(المساحي) -بفتح الميم- جمع: مسحاة، وهي مفعلة مما يفعل بها، يقال: سحا وجه الأرض بالمسحاة يسحوه إذا قشره، وأصل المسحاة مسحوة تحركت الواو وانفتح ما قبلها، قلبت ألفًا.\nو(مكاتلهم): جمع مكتل، وهو الزنبيل الذي يحملون فيه ما يريدون على دوابهم ورقابهم، و(الخميس): الجيش، والمعنى: هذا محمد وجيشه، أو قد جاء محمد وجيشه، وإنما سمي خميسًا؛ لأنه يخمس ما يجد من شيء.\nوأما حديث أبي هريرة فأخرجه مسلم أيضًا، وسلف في الإيمان من حديث ابن عمر، وشرحه هناك واضحًا.\n_________\n(^١) \"مجمل اللغة\" ١/ ٨٦ مادة: (أثر).","vol":"18","page":42},{"text":"قَالَ الطحاوي: واختلف في تأويله، فذهب قوم إلى أن من قَالَ: لا إله إلا الله فقد صار بها مسلمًا، له ما للمسلمين وعليه ما عليهم، واحتجوا به.\nوخالفهم آخرون فقالوا: لا حجة لكم عليه فيه؛ لأنه - ﷺ - إنما يقاتل قومًا لا يوحدون الله تعالى، فكان أحدهم إذا وحَّد الله علم بذلك تركه لما قوتل عليه، وخروجه منه، ولم يعلم بذلك دخوله في الإسلام أو في بعض الملل التي توحد الله وتكفر بجحدها رسله وغير ذَلِكَ من الوجوه التي تكفر بها مع توحيدهم الله تعالى، كاليهود والنصارى يوحدون الله تعالى ولا يقرون برسوله، وفي اليهود من يقول: إن محمدًا رسول الله إلى العرب خاصة، فكان حكم هؤلاء ألا يقاتلوا إذا وقعت هذِه الشبهة حَتَّى تقوم الحجة على من يقاتلهم بوجوب قتالهم.\nوقد أمر الشارع عليًّا حين وجهه إلى خيبر وأهلها يهود بما رواه ابن وهب، عن يعقوب بن عبد الرحمن، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة: أن رسول الله - ﷺ - لما دفع الراية إلى علي حين وجهه إلى خيبر قَالَ: \"امض ولا تلتفت حَتَّى يفتح الله عليك\" فقَالَ علي: علام. أقاتلهم؟ قَالَ: \"حَتَّى يشهدوا أن لا إله إلا الله، وأن محمدًا رسول الله، فإذا فعلوا ذَلِكَ فقد منعوا منك دماءهم وأموالهم إلا بحقها، وحسابهم على الله\" (^١)، ففي هذا الحديث أنه - ﷺ - قد أباح له قتالهم وإن شهدوا أن لا إله إلا الله حَتَّى يشهدوا أن محمدًا رسول الله، وحتى يعلم عليٌّ خروجهم من اليهودية، كما أمر بقتال عبدة الأوثان حَتَّى يعلم خروجهم مما قوتلوا عليه، وقد أتى قوم من اليهود إلى رسول الله - ﷺ -\n_________\n(^١) رواه مسلم (٢٤٠٥) كتاب: فضائل الصحابة، باب: من فضائل علي بن أبي طالب، عن قتيبة بن سعيد، ثنا يعقوب، به.","vol":"18","page":43},{"text":"فأقروا بنبوته ولم يدخلوا في الإسلام فلم يقاتلهم على إبائهم الدخول في الإسلام إذ لم يكونوا بذلك الإقرار عنده مسلمين.\nوروى شعبة، عن عمرو بن مرة، عن عبد الله بن سلمة، عن صفوان بن عسال أن يهوديًّا قَالَ لصاحبه: تعال حَتَّى نسأل هذا النبي، فقال له الآخر: لا تقل له نبي، فإنه إن سمعها صارت له أربعة أعين، (فأتاه) (^١) فسأله عن هذِه الآية ﴿وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ ..﴾ [الإسراء: ١٠١] فقال: \"لا تشركوا بالله شيئًا ولا تقتلوا النفس التي حرم الله إلا بالحق، ولا تسرقوا ولا تزنوا، ولا تسحروا، ولا تأكلوا الربا، ولا تمشوا ببريء إلى سلطان فيقتله، ولا تقذفوا المحصنة، ولا تفروا من الزحف، وعليكم- خاصة (اليهود) (^٢) - ألا تعدوا في السبت\" فقبلوا يده وقالوا: نشهد أنك نبي. قَالَ: \"فما يمنعكم أن تتبعوني؟ \" قالوا: نخشى أن تقتلنا اليهود (^٣)، فأقروا بنبوته مع توحيد الله تعالى، ولم يكونوا بذلك مسلمين، فثبت أن الإسلام لا يكون إلا بالمعاني التي تدل على الدخول في الإسلام وترك سائر الملل.\nوروى ابن وهب عن يحيى بن أيوب، عن حميد الطويل، عن أنس أن رسول الله - ﷺ - قَالَ: \"أمرت أن أقاتل الناس حَتَّى يشهدوا أن لا إله إلا الله، وأن محمدًا رسول الله، فإذا شهدوا بذلك وصلوا صلاتنا واستقبلوا قبلتنا وأكلوا ذبيحتنا حرمت علينا دماؤهم وأموالهم إلا بحقها\" (^٤) قَالَ: وهذا قول أبي حنيفة وصاحبيه. فالحديث الأول\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) رواه الترمذي (٢٧٣٣)، والنسائي ٧/ ١١١ - ١١٢، وأحمد ٤/ ٢٣٩.\n(^٤) سلف برقم (٣٩٢) كتاب: الصلاة، باب: فضل استقبال القبلة، من طريق ابن المبارك، عن حميد الطويل، به.","vol":"18","page":44},{"text":"فيه التوحيد خاصة هو المعنى الذي يكف به عن القتال حَتَّى يعلم ما أراد به قائله، الإسلام أو غيره حَتَّى لا تتضاد هذِه الآثار (^١).\nوقال الطبري نحوًا من ذَلِكَ، وزاد: أما قوله: \"فإذا قالوا لا إله إلا الله فقد عصموا مني دماءهم وأموالهم .. \" الحديث. فإنه قاله في حال قتاله لأهل الأوثان الذين كانوا لا يقرون بالتوحيد، وهم الذين قَالَ الله تعالى عنهم: ﴿إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلَّا الله يَسْتَكْبِرُونَ (٣٥)﴾ [الصافات: ٣٥] فدعاهم إلى الإقرار بالوحدانية وخلع ما دونه من الأوثان، فمن أقر بذلك منهم كان في الظاهر داخلًا في صبغة الإسلام، ثم قَالَ لآخرين من أهل الكفر، كانوا يوحدون الله تعالى غير أنهم ينكرون نبوة محمد - ﷺ -، فقال - ﷺ - في هؤلاء: \"أمرت أن أقاتل الناس حَتَّى يقولوا: لا إله إلا الله، ويشهدوا أن محمدًا رسول الله\" فإسلام هؤلاء: الإقرار مما كانوا به جاحدين، كما كان إسلام الآخرين إقرارهم بالله أنه واحد لا شريك له، وعلى هذا تحمل الأحاديث.\nفصل:\nحديث أنس في الباب أخرجه من ثلاث طرق عن حميد، عن أنس. الأول: عن أبي إسحاق، والثاني: عن إسماعيل بن جعفر، والثالث: عن مالك، كلهم عن حميد به.\nوقد أخرج بالطريق الأول عدة أحاديث غيرها، منها: فضل الغدوة كما سلف (^٢)، ومنها حديث العضباء (^٣)، ومنها هنا، وفي المغازي\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢١٣ - ٢١٦.\n(^٢) سلف برقم (٢٧٩٦) باب: الحور العين وصفتهن.\n(^٣) سلف برقم (٢٨٧١) باب: ناقة النبي - ﷺ -.","vol":"18","page":45},{"text":"حديث حفر الخندق (^١)، ومنها في المغازي، وصفة الجنة: أصيب حارثة .. إلى آخره (^٢)، وذكره خلف وأغفله أبو مسعود، ومنها هنا: \"ما من عبد يموت له عند الله خير .. \" الحديث سلف (^٣)، وذكره يحيى بن عبد الوهاب بن منده فيما استدركه على أبي مسعود، وأخرج الثالث هنا وفي المغازي (^٤)، وكذا أخرجه أبو داود والترمذي وقال: صحيح (^٥).\n_________\n(^١) سيأتي برقم (٤٠٩٩) باب: غزوة الخندق.\n(^٢) سيأتي في المغازي برقم (٣٩٨٢) باب: فضل من شهد بدرًا، وفي الرقاق برقم (٦٥٥٠) باب: صفة الجنة والنار.\n(^٣) سلف برقم (٢٧٩٥) باب: الحور العين.\n(^٤) سيأتي برقم (٤١٩٧) باب: غزوة خيبر.\n(^٥) الترمذي (١٥٥٠)، أما أبو داود فلم يخرجه، وإنما أخرج برقم (٣٤٢٤) من طريق مالك، عن حميد، عن أنس قال: حجم أبو طيبة رسول الله - ﷺ - .. الحديث. وانظر \"تحفة الأشراف\" ١/ ٢٠٠ - ٢٠١.","vol":"18","page":46},{"text":"<span data-type='title' id=toc-2112>١٠٣ - باب مَنْ أَرَادَ غَزوَةً فَوَرى بِغَيْرِهَا، وَمَنْ أَحَبَّ الخُرُوجَ يَوْمَ الخَمِيسِ</span>\n٢٩٤٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، أَنَّ عَبْدَ اللهِ بْنَ كَعْبٍ - ﵁وَكَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ- قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ حِينَ تَخَلَّفَ عَنْ رَسُولِ اللهِ - ﷺ -: وَلَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - يُرِيدُ غَزْوَةً إِلاَّ وَرَّى بِغَيْرِهَا. [انظر: ٢٧٥٧ - مسلم: ٧١٦، ٢٧٦٩ - فتح ٦/ ١١٢]\n\n٢٩٤٨ - وَحَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ - ﵁ - يَقُولُ كَانَ رَسُولُ اللهِ - ﷺ - قَلَّمَا يُرِيدُ غَزْوَةً يَغْزُوهَا إِلاَّ وَرَّى بِغَيْرِهَا، حَتَّى كَانَتْ غَزْوَةُ تَبُوكَ، فَغَزَاهَا رَسُولُ اللهِ - ﷺ - فِي حَرٍّ شَدِيدٍ، وَاسْتَقْبَلَ سَفَرًا بَعِيدًا وَمَفَازًا، وَاسْتَقْبَلَ غَزْوَ عَدُوٍّ كَثِيرٍ، فَجَلَّى لِلْمُسْلِمِينَ أَمْرَهُمْ لِيَتَأَهَّبُوا أُهْبَةَ عَدُوِّهِمْ، وَأَخْبَرَهُمْ بِوَجْهِهِ الذِي يُرِيدُ. [انظر: ٢٧٥٧ - فتح ٦/ ١١٣]\n\n٢٩٤٩ - وَعَنْ يُونُسَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ كَعْبِ بْنِ مَالِكٍ، أَنَّ كَعْبَ بْنَ مَالِكٍ - ﵁ - كَانَ يَقُولُ لَقَلَّمَا كَانَ رَسُولُ اللهِ - ﷺ - يَخْرُجُ إِذَا خَرَجَ فِي سَفَرٍ إِلاَّ يَوْمَ الخَمِيسِ. [انظر: ٢٧٥٧ - فتح ٦/ ١١٣]\n\n٢٩٥٠ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ أَبِيهِ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمَ الخَمِيسِ فِي غَزْوَةِ تَبُوكَ، وَكَانَ يُحِبُّ أَنْ يَخْرُجَ يَوْمَ الخَمِيسِ. [انظر: ٢٧٥٧ - مسلم: ٧١٦، ٢٧٦٩ - فتح ٦/ ١١٣]\nذكر فيه أحاديث كلها راجعة إلى كعب بن مالك من طريق الليث، عَنْ عُقَيْل، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ كَعْبِ","vol":"18","page":47},{"text":"ابْنِ مَالِكٍ، عن أبيه وَكَانَ قَائِدَ كَعْب مِنْ بَنِيهِ قَالَ: سَمِعْتُ كَعْبًا حِينَ تَخَلَّفَ عَنْ رَسُولِ اللهِ - ﷺ -: وَلَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - يرِيدُ غَزْوَةً إِلَّا وَرى بِغَيْرِهَا.\nومن حديث يونس عَنِ الزُّهْرِيِّ عن عبدِ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ كَعْبِ عن أبيه أنه كَانَ - ﷺ - قلَّمَا يُرِيدُ غَزْوَةً يَغْزُوهَا إِلَّا وَرى بِغَيْرِهَا، حَتَّى كَانَتْ غَزْوَةُ تبوكَ، فَغَزَاهَا رَسُولُ اللهِ - ﷺ - فِي حَرٍّ شَدِيدٍ، الحديث.\nوعن يونس، به قلما كَانَ رَسُولُ اللهِ - ﷺ - يَخْرُجُ إِذَا خَرَجَ فِي سَفَرٍ إِلَّا يَوْمَ الخَمِيسِ.\nوعن مَعْمَرٍ، عَنِ الزُّهْرِيِّ به أنه - ﷺ - خرَجَ يَوْمَ الخَمِيسِ فِي غَزْوَةِ تبوكَ، وَكَانَ يُحِبُّ أَنْ يَخْرُجَ يَوْمَ الخَمِيسِ.\nوهو حديث خرجه البخاري مطولًا ومختصرًا في عشرة مواضع، وأخرجه مسلم أيضًا والأربعة (^١).\nقَالَ الدارقطني: والرواية الأولى صواب، وحديث يونس مرسل، ورواه سويد بن نصر، عن ابن المبارك متصلًا مثل ما رواه الليث وابن وهب، عن يونس ورواه مسلم عن سلمة [عن] (^٢) ابن أعين، عن معقل، عن الزهري، عن عبد الرحمن السالف، عن عمه عبيد الله بن كعب (^٣)، وكلاهما لم يحفظ (^٤).\n_________\n(^١) رواه أبو داود (٢٢٠٢)، والترمذي (٣١٠٢)، والنسائي ٢/ ٥٣ - ٥٤، وابن ماجه (١٣٩٣).\n(^٢) ساقطة من الأصول، والمثبت من \"صحيح مسلم\".\n(^٣) مسلم (٢٧٦٩/ ٥٥) كتاب: التوبة، باب: حديث توبة كعب بن مالك …\n(^٤) \"الإلزامات والتتبع\" ص ٢٤٢ - ٢٤٣ (١٠٤).","vol":"18","page":48},{"text":"قَالَ الجياني: كذا هذا الإسناد عن ابن مردويه (^١) عن ابن المبارك في \"الجامع\" و\"التاريخ\" (^٢)، وكذا رواه ابن السكن وأبو زيد، ومشايخ أبي ذر الثلاثة. ولم يلتفت الدارقطني إلى قول عبد الرحمن بن عبد الله: (سمعت كعبًا)؛ لأنه عنده وهم، وقد رواه معمر عن الزهري على نحو ما رواه ابن مردويه من الإرسال، ومما يشهد لقول أبي الحسن ما ذكره الذهلي في \"علله\": سمع الزهري من عبد الرحمن بن كعب ومن عبد الرحمن بن عبد الله بن كعب، وسمع من أبيه عبد الله بن كعب، ولا أظن سمع عبد الرحمن بن عبد الله من جده شيئًا، وإنما روايته عن أبيه وعمه. قَالَ الجياني: والغرض من ذَلِكَ الاستدراك على البخاري، حيث خرجه على الاتصال وهو مرسل (^٣).\nويوضح ذَلِكَ أيضًا [ما] (^٤) رواه البخاري في الجهاد في باب الصلاة إذا قدم من سفر: حَدَّثنَا أبو عاصم، عن ابن جريج، عن ابن شهاب، عن عبد الرحمن بن عبد الله بن كعب، عن أبيه وعمه عبيد الله بن كعب، عن كعب، فذكر الحديث (^٥).\nولأبي داود من حديث ابن إسحاق عن الزهري، عن عبد الرحمن بن عبد الله بن كعب، عن أبيه، عن جده: قلتُ: يا رسول الله، إن من توبتي أن أخرج من مالي (صدقة) (^٦). الحديث (^٧).\n_________\n(^١) هو أبو العباس أحمد بن محمد بن موسى. انظر \"تهذيب الكمال\" ١/ ٤٧٣ (١٠٠).\n(^٢) \"التاريخ الكبير\" ٥/ ٣٠٤.\n(^٣) \"تقييد المهمل\"٢/ ٦٣٢ - ٦٣٤.\n(^٤) زيادة يقتضيها السياق.\n(^٥) سيأتي برقم (٣٠٨٨).\n(^٦) من (ص ١).\n(^٧) أبو داود (٣٣٢١).","vol":"18","page":49},{"text":"وقال الطرقي: ربما اشتبهت رواية عبد الرحمن بن عبد الله عن جده فيظن أنها مرسلة؛ من حيث أنه يروي في بعض الأحايين عن أبيه عن جده، وليس كذلك فإنما يروي عن جده أحرفًا من الحديث، ولم يمكنه حفظه كله عنه لطوله ولصغره فاستثبته من أبيه.\nواعلم أن خير ما يدلك على شأن روايات الحديث أن تعلم أن لكعب بن مالك ثلاثة أولاد: عبد الله قائده، وعبيد الله، وعبد الرحمن، أدرك الزهري عبد الله وعبد الرحمن، ولعبد الله ابن يقال له عبد الرحمن، روى عنه الزهري الحديث بطوله، وفي مسلم: عن الزهري عن عبد الرحمن بن عبد الله، عن عمه عبيد الله، وكان قائد كعب (^١).\nقَالَ الدارقطني: الصواب قول من قَالَ: عبد الله، مكبرًا (^٢). ورواه النسائي من حديث ابن جريج عن الزهري، عن عبد الرحمن بن عبد الله، عن أبيه عبد الله، وعن عبيد الله عن أبيهما (^٣).\nقَالَ الطرقي: يجوز أن يكون عبد الله وعبيد الله جميعًا قائدي أبيهما حين عمي، واختلاف حديث الأخوين من أصحاب الزهري لاختلاف روايتهم. وقال النسائي: يشبه أن يكون الزهري سمعه من عبد الله بن كعب ومن عبد الرحمن عنه (^٤).\n_________\n(^١) مسلم (١٧٦٩/ ٥٤، ٥٥).\n(^٢) انظر: \"التتبع\" ص ٢٤٣.\n(^٣) النسائي في \"الكبرى\" ٥/ ٢٣٧ (٨٧٧٥). والحديث متفق عليه من هذا الطريق سيأتي برقم (٣٥٨٨)، ومسلم (٧١٦) كتاب: صلاة المسافرين، باب: استحباب الركعتين في المسجد ..\n(^٤) النسائي ٧/ ٢٢.","vol":"18","page":50},{"text":"إذا تقرر ذَلِكَ؛ فالكلام عليه من وجوه:\nأحدها: معنى: (ورى بغيرها). سترها ووهم بغيرها، يريد: طلب غزوه العدو لئلا يسبقه الجواسيس ونحوهم بالتحذير، إلا إذا كانت سفرة بعيدة فيستحب أن يعرفهم بعدها كما جرى في هذِه الغزوة؛\nللتأهب، وأمن ألا يسبقه إليها الخبر لبعد الشقة التي بينه وبينها وقفرها، وهذا من خداع الحرب، وأصله من الوري وهو جعل البيان وراءه كأن من ورى عن شيء جعله وراءه. قَالَ أبو علي الفسوي: أصله من الوراء. كأنه قَالَ: لم يشعر به من ورائي. كأنه قَالَ: سأستر بكذا، وأصحاب الحديث لا يضبطون الهمزة فيه، وتصغيره: ورية، ويجوز أن تجعل الهمزة غير أصلية. وتجعلها منقلبة من واو أو ياءٍ، فيكون تصغير وراء: ورية، وأصله: وريية وتسقط واحدة منهما كما (قلب) (^١) في عطاء: عُطَيّ والأصل عطيي فتقول: وريت عن كذا وكذا بغير همزة. وقال الخطابي: التورية في الشيء الذي يليك وتجاوزت لما وراءه (^٢).\nثانيها: المفازة: المهلكة، سميت بذلك تفاؤلًا بالفوز والسلامة، كما قالوا للديغ: سليم، وذكر ابن الأنباري عن ابن الأعرابي أنها مأخوذة من قولهم: قد فَوَّزَ الرجل إذا هلك، وقيل: لأن من قطعها فاز ونجا (^٣).\nثالثها: قوله: (فجلا للمسلمين أمرهم). أي: أظهره ليتأهبوا بذلك، وهو مخفف اللام، يقال: جليت الشيء إذا كشفته وبينته وأوضحته،\n_________\n(^١) في (ص ١): قلت.\n(^٢) \"أعلام الحديث\" ٢/ ١٤١١.\n(^٣) \"الأضداد\" ص ١٠٤ - ١٠٥ (٥٩).","vol":"18","page":51},{"text":"وضبطه الدمياطي في حديث كعب في المغازي بالتشديد خطأً (^١).\nوأمره بإمساك بعض ماله في موضع آخر للخوف عليه التضرر بالفقر وألا يصبر عليه، ولا يخالف هذا حال الصديق لصبره ورضاه.\nفإن قلتَ: كيف قَالَ: (أنخلع من مالي) مع قوله أولًا: (نزعت له ثوبي، والله لا أملك غيرهما؟). قلتُ: أراد الأرض والعقار، يؤيده قوله: (فإني أمسك سهمي الذي بخيبر).\nوجاء في موضع آخر أنه لم يتخلف إلا في هذِه وفي بدر (^٢)، وهو يرد قول الكلبي أنه شهد بدرًا. وكانت هذِه الغزوة -أعني: تبوك- سنة تسع، أول يوم من رجب، واستخلف عليًّا على المدينة، ومكرت في هذِه الغزاة طائفة من المنافقين برسول الله - ﷺ - فتلقوه من العقبة، وفيها تخلف كعب ومن معه، ونزل فيهم ما نزل في براءة من أمر المنافقين.\nوفيه: الخدعة في الحرب كما سلف، يقال: فيه ما (لا) (^٣) تكون المكايدة فيه، وطلب غرة العدو.\nوفيه: جواز الكلام بغير نية للإمام وغيره إذا لم يضر بذلك أحدًا وكان فيه نفع للمسلمين خاصة وعامة، فهو جائز وهو خارج من باب الكذب.\nوخروجه - ﷺ - يوم الخميس، وهو فيما ترجم له أيضًا لمعنى يجب أن يحمل عليه وينزل به؛ لأنه الأسوة.\n_________\n(^١) ورد بهامش الأصل: أعلم أنه قد قال الله تعالى: ﴿لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ﴾ والذي ينبغي أن يكون مشددًا ومخففًا في الحديث والله أعلم، ويكون بالتشديد أفصح.\n(^٢) سيأتي برقم (٤٤١٨) كتاب: المغازي، باب: حديث كعب.\n(^٣) كذا بالأصل، وبهامشها: ينبغي أن تحذف (لا).","vol":"18","page":52},{"text":"<span data-type='title' id=toc-2113>١٠٤ - باب الخُرُوجِ بَعْدَ الظُّهْرِ</span>\n٢٩٥١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِالْمَدِينَةِ الظُّهْرَ أَرْبَعًا، وَالْعَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، وَسَمِعْتُهُمْ يَصْرُخُونَ بِهِمَا جَمِيعًا. [انظر: ١٠٨٩ - مسلم: ٦٩٠ - فتح ٦/ ١١٤]\nذكر فيه حديث أَنَسٍ أنه - ﷺ - صَلَّى بِالْمَدِينَةِ الظُّهْرَ أَرْبَعًا، وَالْعَصْرَ بِذِي الحُلَيْفَةِ رَكْعَتَيْنِ، وَسَمِعْتُهُمْ يَصْرُخُونَ بِهِمَا جَمِيعًا.\nهذا الحديث سلف في الحج (^١).\nوخروجه في الحال المذكور دليل على أنه لا ينبغي أن يكره السفر، وابتداء العمل بعد ذهاب صدر النهار وأوله إذ الأوقات كلها لله تعالى، وأن حديث صخر الغامدي مرفوعًا: \"اللَّهُمَّ بارك لأمتي في بكورها\" قَالَ: وكان إذا بعث جيشًا أو سرية بعثهم أول النهار. قَالَ: وكان صخر رجلًا تاجرًا (فكان) (^٢) إذا بعث غلمانه بعثهم أول النهار فأثرى وكثر ماله (^٣). لا يدل أن غير البكور لا بركة فيه؛ لأن كل ما فعله الشارع ففيه البركة ولأمته فيه أكرم الأسوة، إنما خص البكور بالدعاء من بين سائر الأوقات؛ لأنه وقت يقصده الناس بابتداء أعمالهم، وهو وقت نشاط وقيام من دعةٍ فخصه بالدعاء لينال بركة دعوته جميع أمته.\n_________\n(^١) سلف برقم (١٥٤٦) كتاب: الحج، باب: من بات بذي الحليفة حتى أصبح.\n(^٢) من (ص ١).\n(^٣) رواه أبو داود (٢٦٠٦)، والترمذي (١٢١٢)، وابن ماجه (٢٢٣٦)، وأحمد ٣/ ٤١٦.","vol":"18","page":53},{"text":"<span data-type='title' id=toc-2114>١٠٥ - باب الخُرُوجِ آخِرَ الشَّهرِ</span>\nوَقَالَ كُرَيْبٌ، عَنِ ابن عَبَّاسٍ: انْطَلَقَ النَّبِيُّ - ﷺ - مِنَ المَدِينَةِ لِخَمْسٍ بَقِينَ مِنْ ذِي القَعْدَةِ، وَقَدِمَ مَكَّةَ لأَرْبَعِ لَيَالٍ خَلَوْنَ مِنْ ذِي الحِجَّةِ.\n\n٢١٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّهَا سَمِعَتْ عَائِشَةَ -﵂ - تَقُولُ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - لِخَمْسِ لَيَالٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ، وَلَا نُرَى إِلاَّ الحَجَّ، فَلَمَّا دَنَوْنَا مِنْ مَكَّةَ أَمَرَ رَسُولُ اللهِ - ﷺ - مَنْ لَمْ يَكُنْ مَعَهُ هَدْي إِذَا طَافَ بِالْبَيْتِ وَسَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ أَنْ يَحِلَّ. قَالَتْ عَائِشَةُ: فَدُخِلَ عَلَيْنَا يَوْمَ النَّحْرِ بِلَحْمِ بَقَرٍ، فَقُلْتُ: مَا هَذَا؟ فَقَالَ نَحَرَ رَسُولُ اللهِ - ﷺ - عَنْ أَزْوَاجِهِ.\nقَالَ يَحْيَى: فَذَكَرْتُ هَذَا الحَدِيثَ لِلْقَاسِمِ بْنِ مُحَمَّدٍ، فَقَالَ أَتَتْكَ وَاللهِ بِالْحَدِيثِ عَلَى وَجْهِهِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح ٦/ ١١٤]\nثم ساق حديث عَائِشَةَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - لخَمْسِ لَيَالٍ بَقِينَ مِنْ ذِي القَعْدَةِ، وَلَا نُرى إِلَّا الحَجَّ، وذكر الحديث.\nوقد سلف، في موضعه، والتعليق أسنده في الحج عن المقدمي: ثَنَا فضيل بن سليمان، ثَنَا موسى بن عقبة، أخْبرَنِي كريب، فذكره (^١).\nوخروجه - ﷺ - آخر الشهر بخلاف أفعال الجاهلية في استقبالهم أوائل المشهور في الأعمال وتوجيههم ذلك وتجنبهم غيره من أجل نقصان العمر، فبعث الله نبيه ينسخ ذَلِكَ كله، ولم يراع نقص شهر ولا ابتداءه ولا محاق القمر ولا كماله فخرج في أسفاره على حسب ما يتهيأ له، ولم يلتفت إلى أباطيلهم ولا ظنونهم الكاذبة ورد أمره إلى الله تعالى، ولم يشرك معه غيره في فعله، فأيده ونصره.\n_________\n(^١) سلف برقم (١٥٤٥) باب: ما يلبس المحرم من الثياب.","vol":"18","page":54},{"text":"<span data-type='title' id=toc-2115>١٠٦ - باب الخُرُوج فِي رَمَضَانَ</span>\n٢٩٥٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي الزُّهْرِيُّ، عَنْ عُبَيْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: خَرَجَ النَّبِيُّ - ﷺ - فِي رَمَضَانَ، فَصَامَ حَتَّى بَلَغَ الكَدِيدَ أَفْطَرَ. قَالَ سُفْيَانُ: قَالَ الزُّهْرِيُّ: أَخْبَرَنِي عُبَيْدُ اللهِ، عَنِ ابْنِ عَبَّاسٍ. وَسَاقَ الحَدِيثَ. [انظر: ١٩٤٤ - مسلم: ١١١٣ - فتح ٦/ ١١٥]\nذكر فيه حديث ابن عَبَّاسٍ: خَرَجَ رسول - ﷺ - فِي رَمَضَانَ، فَصَامَ حَتَّى بَلَغَ الكَدِيدَ أَفْطَرَ. قَالَ سُفْيَانُ: قَالَ الزُّهْرِيُّ: أَخْبَرَنِي عُبَيْدُ اللهِ بن عبد الله، عَنِ ابن عَبَّاسٍ. وَسَاقَ الحَدِيثَ.\nولا شك أن الخروج في رمضان جائز، وللمسافر أن يصوم أو يفطر والخيرة إليه، بخلاف ما روي عن علي أنه قال: من أدرك رمضان وهو مقيم ثم سافر لزمه الصوم لقوله تعالى: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ [البقرة: ١٨٥]. وبه قال (عَبيدة) (^١) وأبو مجلز، وهذا القول مردود بالحديث المذكور، وإفطاره.\nوجماعة الفقهاء على خلاف قوله كما سلف في الصيام. والمراد: شهود جميعه لا شهود أوله، وكان هذا سنة ثمان، قيل له: إن الناس صاموا حين رأوك صمت، فأفطر وقال: \"تقووا لعدوكم\" (^٢) ففيه فضل الصوم لمن لا يضعفه ذَلِكَ، وفضل الفطر لمن خشي الضعف.\n_________\n(^١) ورد بهامش الأصل: في أصله أبو عبيدة، وهو خطأ فيما يظهر؛ لأن النووي نقله في \"شرح المهذب\" عن عبيدة السلماني (…) ولم يذكر معهم أبا عبيدة، وكذا المؤلف نقله في الصوم عن عبيدة ولم يذكر معه أبا عبيدة.\n(^٢) رواه أبو داود (٢٣٦٥).","vol":"18","page":55},{"text":"واحتج به الخطابي على أن الفطر أفضل من الصوم عند الضعف (^١)، وهو مذهب الشافعي وابن حبيب، واحتج به مالك؛ لأنه - ﷺ - صام، فلما قيل له: صام الناس بصيامك أفطر (^٢).\nو(الكديد): مكان معروف، وظن المزني أن من أصبح صائمًا وسافر له الفطر لهذا الحديث، وهو عجيب؛ فإن بين الكديد ومكة عدة أيام (^٣)، وكذا وقع في البويطي أيضًا، فلم ينفرد به.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤١٤.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ١٩، \"النوادر والزيادات\" ٢/ ١٩.\n(^٣) في هامش الأصل: أميال، والظاهر أنه قاله [يريد] المدينة، فأخطأ فقال مكة على أنها المدينة.","vol":"18","page":56},{"text":"<span data-type='title' id=toc-2116>١٠٧ - باب التَّوْدِيعِ</span>\n٢٩٥٤ - وَقَالَ ابْنُ وَهْبٍ: أَخْبَرَنِي عَمْرٌو، عَنْ بُكَيْرٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ قَالَ: بَعَثَنَا رَسُولُ اللهِ - ﷺ - في بَعْثٍ، وَقَالَ لَنَا: \"إِنْ لَقِيتُمْ فُلَانًا وَفُلَانًا- لِرَجُلَيْنِ مِنْ قُرَيْشٍ سَمَّاهُمَا- فَحَرِّقُوهُمَا بِالنَّارِ\". قَالَ: ثُمَّ أَتَيْنَاهُ نُوَدِّعُهُ حِينَ أَرَدْنَا الْخُرُوجَ فَقَالَ: «إِنِّي كُنْتُ أَمَرْتُكُمْ أَنْ تُحَرِّقُوا فُلَانًا وَفُلَانًا بِالنَّارِ، وَإِنَّ النَّارَ لَا يُعَذِّبُ بِهَا إِلاَّ الله، فَإِنْ أَخَذْتُمُوهُمَا فَاقْتُلُوهُمَا». [٣٠١٦ - فتح ٦/ ١١٥]\nوَقَالَ ابن وَهْب: أَخْبَرَنِي عَمْرٌو، عَنْ بُكَيْرٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: بَعَثَنَا رَسُولُ - ﷺ - فِي بَعْثٍ، وَقَالَ لنَا: \"إِنْ لَقِيتُمْ فُلَانًا وَفُلَانًا -لِرَجُلَيْنِ مِنْ قُرَيْشٍ سَمَّاهُمَا- فَحَرِّقُوهُمَا بِالنَّارِ\". قَالَ: ثمَّ أَتَيْنَاهُ نُوَدّعُهُ حِينَ أَرَدْنَا الخُروجَ، فَقَالَ: \"إِنِّي كُنْتُ أَمَرْتُكُمْ أَنْ تُحَرِّقُوا فُلَانًا وَفُلَانًا، وَإِنَّ النَّارَ لَا يُعَذَبُ بِهَا إِلَّا اللهُ، فَإِنْ وجدتموهما فَاقْتُلُوهُمَا\".\nهذا التعليق أسنده فيما سيأتي عن قتيبة، عن الليث، عن بكير، وأسنده النسائي أيضًا عن الحارث بن مسكين ويونس بن عبد الأعلى، كلاهما عن ابن وهب، عن عمرو بن الحارث وذكر آخر؛ كلاهما عن بكير (^١)، وقال الإسماعيلي: حَدَّثَنَا الحسن بن سفيان، ثَنَا حرملة، أنبأنا عبد الله بن وهب، وأخبرني خزيمة، ثَنَا يونس وابن عبد الحكم، قالا: ثَنَا ابن وهب فذكره.\nقَالَ الترمذي: وقد ذكر محمد بن إسحاق بين سليمان وأبي هريرة رجلًا في هذا الحديث، وحديث الليث أشبه وأصح (^٢).\n_________\n(^١) النسائي في \"الكبرى\" ٥/ ٢٤٩ (٨٨٠٤) عن الحارث بن مسكين، و٥/ ٢٥٨ (٨٨٣٢) عن يونس بن عبد الأعلى.\n(^٢) \"سنن الترمذي\" ٤/ ١٣٨ (١٥٧١).","vol":"18","page":57},{"text":"وسمى ابن شاهين الرجل: أنا [أبو] (^١) إسحاق الدوسي (^٢)، وهو مجهول. وفي الباب مثله من طرق: إحداها: عن ابن عباس، أخرجه البخاري فيما سيأتي من حديث عكرمة عنه، وبلغه أن عليًّا حرق قومًا فقال: لو كنت أنا لم أحرقهم؛ لأنه - ﷺ - قَالَ: \"لا يعذب بعذاب الله\"، ولقتلتهم لقوله - ﷺ -: \"من بدل دينه فاقتلوه\" (^٣). زاد الإسماعيلي عن عمار الدهني: لم يحرقهم ولكن حفر لهم حفائر وخرق بعضها إلى بعض ثم دخن عليهم حَتَّى ماتوا. قَالَ عمرو بن دينار: فقَالَ الشاعر:\nلترم بي المنايا حيث شاءت … إذا لم ترم بي في الحفرتين\nإذا ما أججوا حطبًا ونارًا … هناك الموت نقدًا غير دين\nوعند العقيلي فقال علي يوم ذاك:\nلما رأيت الأمر أمرًا منكرًا … أججت ناري ودعوت قنبرًا\nقَالَ: وكانوا قالوا لعلي: أنت إلهنا.\nثانيها: عن حمزة الأسلمي أخرجه أبو داود أنه - ﷺ - أمَّره على سرية وقال: \"إن وجدتم فلانًا فأحرقوه بالنار\" فوليت، فناداني وقال: \"إن وجدتموه فاقتلوه ولا تحرقوه، فإنه لا يعذب بالنار إلا رب النار\" (^٤) وأخرجه الحازمي من حديث المغيرة بن عبد الرحمن، عن أبي الزناد، عن محمد بن مرة الأسلمي، عن أبيه أنه - ﷺ - أمَّره على سرية، فذكر مثله، وكأنه تصحف حمزة بمرة (^٥)، ولابن شاهين من حديث\n_________\n(^١) ساقطة من الأصول، والمثبت من مصدر التخريج.\n(^٢) \"ناسخ الحديث ومنسوخه\" ص ٤١٥.\n(^٣) سيأتي برقم (٣٠١٧) باب: لا يعذب بعذاب الله.\n(^٤) أبو داود (٢٦٧٣).\n(^٥) \"الاعتبار\" ص ١١٥ وفيه: حمزة الأسلمي.","vol":"18","page":58},{"text":"كاتب الليث عنه، عن عمر بن عيسى، عن ابن جريج، عن عطاء، عن ابن عباس، عن عمر أنه جاءته جارية فقالت: إن زوجي أقعدني على النار حَتَّى أحرق فرجي، فقال: سمعت النبي - ﷺ - يقول: \"من حُرِّق بالنار أو مُثِّل به فهو حر وهو مولى الله ورسوله\" (^١). ولأبي داود من حديث ابن مسعود: رأى النبي - ﷺ - قرية نمل قد حرقناها فقال: \"إنه لا ينبغي أن يعذب بالنار إلا رب النار\" (^٢). ولا يخالفه الحديث الآتي: \"إن نبيًّا من الأنبياء قرصته نملة فأمر بقرية النمل فأحرقت، فقال الله له: هلّا نملة واحدة؟ \" (^٣).\nقَالَ الحكيم في \"نوادره\": هو إذن في إحراقها؛ لأنه إذا جاز إحراق واحدة جاز في غيرها.\nولابن شاهين، عن ابن بريدة، عن أبيه أنه - ﷺ - بعث رجلًا إلى رجل كذب عليه في حكم حكمه وفي امرأة واقعها. فقال: \"إن وجدته ميتًا فحرقه بالنار\" فوجده لدغ فمات فحرقه (^٤)، وعن سعيد بن عبد العزيز أن أبا بكر لما ارتدت أم قرفة شد رجليها بفرسين ثم صاح بهما فشقاها (^٥).\nإذا تقرر ذَلِكَ؛ فما ترجم له واضح، وهو من الشأن المعلوم في البعوث والأسفار البعيدة توديع الرؤساء والأئمة ومن يرجى بركة دعوته واستصحاب فضله.\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" ص ٤١٥.\n(^٢) أبو داود (٥٢٦٨).\n(^٣) سيأتي برقم (٣٣١٩) كتاب: بدء الخلق، باب: إذا وقع الذباب في شراب أحدكم ..\n(^٤) \"ناسخ الحديث ومنسوخه\" ص ٤١٤.\n(^٥) \"ناسخ الحديث ومنسوخه\" ص ٤٢٣.","vol":"18","page":59},{"text":"ثانيها: الرجلان المذكوران في حديث الباب: هبار بن الأسود القرشي الذي روَّع زينب بنت رسول - ﷺ - حَتَّى ألقت ذا بطنها، والثاني: نافع بن عبد القيس، ووقع لابن القسطلاني: ابن عبد عمرو، وقال ابن الجوزي في حديث حمزة: أنه - ﷺ - أرسله إلى رجل من عذرة هو هبار.\nثالثها: بوب البخاري فيما سيأتي في باب لا يعذب بعذاب الله.\nوفيه: كما قَالَ ابن العربي: نسخ الحكم قبل العمل به، ومنع منه المبتدعة والقدرية، وسيأتي هناك إيضاحه.\nقَالَ المهلب في غير هذا الباب: ليس نهيه عن التحريق بالنار على معنى التحريم، وإنما هو على سبيل التواضع فإنه سمل أعين الرعاة (^١) بالنار في مصلى المدينة بحضرة الصحابة، وتحريق على الخوارج بالنار، وأكثر علماء المدينة يجيزون تحريق الحصون على أهلها بالنار، وقول أكثرهم بتحريق المراكب (^٢).\nوقال الداودي: فيه احتمال أن يقتل الكافر بالنار وأن الأفضل ألا يقتل بها، والذي في المذهب أن ذَلِكَ لا يفعل اختيارًا؛ فإن كانوا في حصن وهم مقاتلة وليس معهم مسلمون ولا نساء ولا صبيان، فقال مالك في \"المدونة\": يحرقون. وقال سحنون: لا. وروي عن ابن القاسم أنه مكروه (^٣)، زاد عيسى عنه: وكذلك في التدخين.\n_________\n(^١) ورد بهامش الأصل: إنما سمل أعين الذين سملوا أعين الرعاة، وهم من عرينة ورعل ثماينة.\n(^٢) \"شرح ابن بطال\" ٥/ ١٧٢.\n(^٣) \"المدونة\" ١/ ٣٨٥.","vol":"18","page":60},{"text":"قَالَ: واختلف فيمن حرق رجلًا بالنار هل يحرق بها؟ قَالَ الداودي: أمره بالإحراق كان فيما يجوز له، غير أنه رجع إلى الأفضل.\nتنبيه: قوله لابن عمرو: \"إني لا أقول في الغضب والرضى إلا حقًّا\" (^١) وإلى ذَلِكَ ذهب على كما سلف قَالَ: وقيل: يكره لهذا قتل القملة والبرغوث بالنار. وقال الحازمي: ذهبت طائفة إلى منع الإحراق في الحدود وقالوا: يقتل بالسيف. وإليه ذهب أهل الكوفة والنخعي والثوري وأبو حنيفة وأصحابه، ومن الحجازيين عطاء، وذهبت طائفة في حق المرتد إلى مذهب علي، وقالت طائفة: من حرق يحرق، وبه قَالَ مالك وأهل المدينة والشافعي وأصحابه وأحمد وإسحاق (^٢).\nواختلف العلماء في استتابة المرتدين، فروي عن عمر وعثمان وعلي وابن مسعود: نعم، فإن لم يتب قتل، وعليه الجمهور، وقالت طائفة: لا يستتاب ويجب قتله حين يرتد، منهم: عبيد بن عمير والحسن وطاوس وأبو يوسف وأهل الظاهر. وقال عطاء: إن كان أصله مسلمًا فإنه لا يستتاب، وإن كان مشركًا فأسلم ثم ارتد فإنه يستتاب. وعن علي: لا تستتاب المرتدة وتسترق. وقال به عطاء، وقال ابن عباس: لا تقتل ولكن تحبس وتجبر، والجمهور على أنه لا فرق بين الرجال والنساء في الاستتابة، فإن لم تتب، فقالت طائفة منهم الأوزاعي وأحمد وإسحاق: تقتل، وقالت طائفة: تحبس ولا تقتل، وهو قول الثوري وغيره من الكوفيين.\n_________\n(^١) رواه أبو داود (٣٦٤٦)، وأحمد ٢/ ١٦٢، والحاكم ١/ ١٠٥ - ١٠٦ بلفظ \"اكتب فوالذي نفسي بيده ما يخرج منه إلا حق\".\n(^٢) \"الاعتبار\" ص ١٥٠ - ١٥١.","vol":"18","page":61},{"text":"واختلف القائلون بالاستتابة، فقيل: يستتاب ثلاثة أيام، وهو قول للشافعي والآخر في الحال، فإن تاب وإلا قتل؛ وهو الأصح، وقال الزهري: يستتاب ثلاث مرات. وعن علي: يستتاب شهرًا. وقال النخعي والثوري: يستتاب أبدًا (^١). وقيل: يستتاب ثلاث مرات أو ثلاث جمع أو ثلاثة أيام، مرة في كل يوم أو جمعة، حكي هذا عن أبي حنيفة، وسيأتي إيضاحه في الحدود.\n_________\n(^١) \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ١٥٦ - ١٥٧. وانظر أيضًا \"مختصر اختلاف العلماء\" ٣/ ٥٠١.","vol":"18","page":62},{"text":"<span data-type='title' id=toc-2117>١٠٨ - باب السَّمْعِ وَالطَّاعَةِ لِلإِمَامِ ما لم يأمر بمعصية</span>\n٢٩٥٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ -. وَحَدَّثَنِي مُحَمَّدُ بْنُ صَبَّاحٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «السَّمْعُ وَالطَّاعَةُ حَقٌّ، مَا لَمْ يُؤْمَرْ بِالْمَعْصِيَةِ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ». [٧١٤٤ - مسلم: ١٨٣٩ - فتح ٦/ ١١٥]\nذكر فيه حديث ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"السَّمْعُ وَالطَّاعَةُ حَقٌّ، مَا لَمْ يُؤْمَرْ بمعصية، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ\".\nهذا الحديث أخرجه مسلم أيضًا، ويأتي من حديث علي بلفظ: \"لا طاعة في معصية الله، إنما الطاعة في المعروف\" وهو في مسلم أيضًا (^١). وفي الباب عن عمران بن حصين أخرجه النسائي (^٢) والحكم بن عمرو أخرجه الطبراني (^٣)، وابن مسعود وغيرهم.\nوذكر ابن إسحاق وغيره: أنه - ﷺ - بعث علقمة بن مُجَزِّز المدلجي في ثلاث مائة إلى الحبشة فأمَّر عليهم عبد الله بن حذافة على بعض الجيش، فأجج نارًا وأرادهم على الوثوب فيها، فلما بلغ ذَلِكَ رسول الله قَالَ: \"من أمركم بمعصية فلا سمع ولا تطيعوه\" (^٤).\n_________\n(^١) سيأتي برقم (٧٢٥٧) كتاب: أخبار الآحاد، باب: ما جاء في إجازة خبر الواحد .. ومسلم (١٨٤٠) كتاب: الإمارة، باب: وجوب طاعة الأمراء.\n(^٢) لم أجده عند النسائي، وإنما رواه أحمد ٤/ ٤٢٦.\n(^٣) الطبراني ٣/ ٢٠٨ - ٢٠٩ (٣١٥٠).\n(^٤) \"سيرة ابن هشام\" ٤/ ٣١٧ ورواه أيضًا ابن ماجه (٢٨٦٣)، وأحمد ٣/ ٦٧.","vol":"18","page":63},{"text":"قَالَ الحاكم: كانت في صفر بعد فتح مكة. وروى الزبير في \"فكاهته\" من حديث أبي سعيد: أمَّر النبي - ﷺ - عبد الله بن حذافة البدري على سرية وأنا معه فأجج نارًا. الحديث.\nأما حكم الباب: فالإجماع قائم على وجوب طاعة الإمام في غير معصية وتحريمها في معصية، وبه نطقت أحاديث الباب.\nوفيه: دليل أن يمين المكره غير لازمة خلافًا لأبي حنيفة، وقد اختلف الناس فيما يأمر به الولاة من العقوبات هل يسع المأمور فعل ذَلِكَ من غير تثبيت أو علم يكون عنده بوجوبها عليه؟ فقال مالك في كتاب الرجم من \"المدونة\": إذا كان الإمام عدلًا مثل عمر بن الخطاب وعمر بن عبد العزيز لم تسع مخالفته، وإن كان غير عدل وثبت الفعل أيضًا جاز له ذَلِكَ (^١). وحكى الطحاوي عن أبي حنيفة وصاحبيه أنهم قالوا: ما أمر به الولاة من ذَلِكَ غيرهم يسعهم فعله فيما كان ولايتهم إليه، وقال محمد: لا يسع المأمور أن يفعله حَتَّى يكون الآمر عدلًا، وحتى يشهد بذلك عنده عدل سواه، إلا في الزنا فلا يفعله حَتَّى يشهد معه ثلاثة سواه. وروي نحو الأول عن الشعبي.\nوروي أن عمر بن هبيرة أرسل -وهو على العراق- إلى فقهاء الكوفة والبصرة، وكان ممن أتاه من البصرة الحسن، ومن الكوفة الشعبي، فدخلا عليه فقال لهم: أمير المؤمنين يزيد يكتب إليَّ في أمور أعمل بها، فما تريان؟ فقال الشعبي: أصلح الله الأمير، أنت مأمور، والتبعة على أمرك. فأقبل على الحسن فقال: ما تقول؟ فقال: قد قَالَ هذا. قَالَ: قل. قَالَ: اتق الله يا عمر، فكأنك بملك أتاك\n_________\n(^١) \"المدونة\" ٤/ ٤٠١.","vol":"18","page":64},{"text":"فاستنزلك عن سريرك هذا فأخرجك من سعة قصرك إلى ضيق قبرك، إن الله ينجيك من يزيد، وإن يزيد لا ينجيك من الله، فإياك أن تعرض لله بالمعاصي فإنه لا طاعة لمخلوق في معصية الخالق. ثم قَالَ الآذن: أيها الشيخ ما حملك على ما استقبلت به الأمير؟ قَالَ: حملني عليه ما أخذ الله على العلماء ثم تلى: ﴿وَإِذْ أَخَذَ الله مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ﴾ [آل عمران: ١٨٧] قَالَ: فخرج عطاياهم وفضل الحسن (^١).\nوروي عن الصديق ما يؤيد مذهب محمد بن الحسن السالف، قَالَ أبو برزة: مررت عليه وهو يتغيظ على رجل من أصحابه فقلت: يا خليفة رسول الله، من هذا الذي تتغيظ عليه؟ قَالَ: ولم تسأل عنه؟ قَالَ: قلتُ: لأضرب عنقه. قَالَ: والله (لأذهب) (^٢) غيظه ما قلتُ، ثم قَالَ: ما كانت لأحد بعد محمد. قلتُ: قد قيل فيه: إن الرجل سبه.\nوفي رواية أخرى: أنه قَالَ لأبي برزة: لو قلتُ لك ذَلِكَ أكنت تفعله؟ قَالَ: نعم. قَالَ: ما كان ذَلِكَ لأحد بعد رسول الله - ﷺ - (^٣)، يريد: أن أحدًا لا يلزم قوله ولا تجب طاعته في قتل مسلم إلا بعد أن يعلم أنه حق إلا الشارع، فإنه لا يأمر إلا بالحق، وقد يتأول: لا يجب قتل إلا في سبه - ﷺ -، ذكره كله ابن التين قَالَ: فإن أكره على قتل ظلم ففعل، فإن كان المأمور يمكنه مخالفة الآمر قتل المأمور وحده، وإلا كالسلطان قتلا جميعًا.\n_________\n(^١) رواه أبو نعيم في \"الحلية\" ٢/ ١٤٩ - ١٥٠، وابن عساكر في \"تاريخ دمشق\" ٤٥/ ٣٧٦.\n(^٢) في الأصل: (إلا إذ) وصوَّب ما أثبتناه في الهامش.\n(^٣) رواه بو داود (٤٣٦٣)، والنسائي ٧/ ١٠٩ - ١١٠، وأحمد ١/ ١٠، وأبو يعلى في \"المسند\" ١/ ٨٢ (٧٩).","vol":"18","page":65},{"text":"وعندنا: يجب القصاص أيضًا عليهما. قَالَ: وكذلك السيد مع عبده وقيل: إن كان (العبد) (^١) أعجميًا قتل السيد وحده، ومن أكره على القول (جاز له؛ لقوله تعالى: ﴿إِلَّا مَنْ أُكْرِهَ﴾ [النحل: ١٠٦] الآية، وكذلك إذا أكره على القول) (^٢) في أمرئ ما ليس فيه ساغ له أيضًا؛ لأن آل المغيرة أكرهوا عمارًا على سبه - ﷺ -، فقال له: \"إن استزادوك فزد\" ونزلت الآية (^٣).\nاحتج بهذا الحديث الخوارج فرأوا الخروج على أئمة الجور والقيام عليهم عند ظهور جورهم، والذي عليه جمهور الأئمة المنع (إلا بكفرهم) (^٤) بعد إيمانهم أو تركهم إقامة الصلوات، وأما دون ذَلِكَ من الجور فلا يجوز الخروج عليهم إذا استوطأ أمرهم وأمر الناس معهم؛ لأن في ترك الخروج عليهم تحصين الفروج والأموال وحقن الدماء، وفي القيام عليهم تفرق الكلمة وتشتت الألفة، وكذلك لا يجوز القتال معهم لمن خرج عليهم عن ظلم ظهر منهم لحديث الباب، وستكون لنا عودة إلى هذا المعنى في الأحكام والفتن إن شاء الله تعالى.\n_________\n(^١) في (ص ١): السيد.\n(^٢) من (ص ١).\n(^٣) رواه الطبري في \"تفسيره\" ٧/ ٦٥١ (٢١٩٤٦) بلفظ: \"فإن عادوا فعُدْ\".\n(^٤) في الأصل: (إن لا بكفرهم) وصوبها في الهامش وعنه أثبتناه.","vol":"18","page":66},{"text":"<span data-type='title' id=toc-2118>١٠٩ - باب الإمام يُقَاتِلُ من وَرَاءَ وَيُتَّقَى بِهِ </span>(^١)\n٢١٥٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ الأَعْرَجَ حَدَّثَهُ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «نَحْنُ الآخِرُونَ السَّابِقُونَ».\n[انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح ٦/ ١١٦]\n\n٢١٥٧ - وَبِهَذَا الإِسْنَادِ «مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ يُطِعِ الأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ يَعْصِ الأَمِيرَ فَقَدْ عَصَانِي، وَإِنَّمَا الإِمَامُ جُنَّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِ، فَإِنْ أَمَرَ بِتَقْوَى اللهِ وَعَدَلَ، فَإِنَّ لَهُ بِذَلِكَ أَجْرًا، وَإِنْ قَالَ بِغَيْرِهِ، فَإِنَّ عَلَيْهِ مِنْهُ». [٧١٣٧ - مسلم: ١٨٣٥، ١٨٤١ - فتح ٦/ ١١٦]\nذكر فيه حديث أبي الزناد عن الأعرج عن أبي هريرة أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"نَحْنُ الآخِرُونَ السَّابِقُونَ\".\nوبه: \"مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى الله، وَمَنْ يُطِع الأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ يَعْصِ الأَمِيرَ فَقَدْ عَصَانِي، وَإِنَّمَا الإِمَامُ جُنَّة، يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِ، فَإِنْ أَمَرَ بِتَقْوى اللهِ وَعَدَلَ فَإِنَّ لَهُ بِذَلِكَ أَجْرًا، وَإِنْ قَالَ بِغَيْرِهِ فَإِنَّ عَلَيْهِ مِنْهُ\".\nالشرح:\nمعنى قوله: (\"فإن عليه منه\") أي: من الوزر، وقد جاء في بعض طرقه: \"فإن عليه منه وزرًا\". ووجه مطابقة الترجمة لقوله: (\"نحن الآخرون السابقون\") أن معنى: (\"يقاتل من ورائه\") أي: من أمامه، كما قَالَ تعالى: ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ [الكهف: ٧٩] أي: أمامهم، فأطلق الوراء على الأمام؛ لأنهم وإن تقدموه في الصورة فهم أتباعه في الحقيقة، والنبي - ﷺ - تقدم\n_________\n(^١) كذا بالأصل وفي هامشها: كذا التبويب: باب يُقَاتَلُ مِنْ وَرَاءِ الإمَامِ ويُتَّقَى بِهِ.","vol":"18","page":67},{"text":"عليه غيره بصورة الزمان، لكن المتقدم عليه مأخوذ عليه العهد أن يؤمن به وينصره كآحاد أمته وأتباعه، فهم في الصورة أمامه وفي الحقيقة أتباعه وخلفه، قاله ابن المنير (^١). وهو معنى مناسب، ولكن البخاري مراده بهذا أن يأتي بصيغة روايته لشيخه الأعرج، فإن أول حديث فيها: \"نحن الآخرون\" فلذلك أتى به فاعلمه، وقد نبه عليه الداودي أيضًا.\nقَالَ الخطابي؟ كانت قريش ومن يليهم من العرب لا يعرفون الإمارة ولا يُطيعون غير رؤساء قبائلهم فلما ولي في الإسلام الأمراء أنكرته نفوسهم وامتنع بعضهم من الطاعة، وإنما قَالَ لهم - ﷺ - هذا القول ليعلمهم أن طاعة الأمراء مربوطة بطاعته، وأن من عصاهم عصى أمره؛ ليطاوعوا الأمراء الذين كان يوليهم عليهم، وإذا كان إنما وجبت طاعتهم لطاعة رسول الله، فخليق ألا يكون طاعة من كان مخالفُ الرسول الله فيما يأمره واجبة (^٢)، وليس هذا الأمر خاصًّا بمن باشره الشارع بتولية الإمام به -كما نبه عليه القرطبي- بل هو عام في كل أمير عدل للمسلمين، ويلزم منه نقيض ذَلِكَ في المخالفة والمعصية (^٣).\nوقوله: (\"إنما الإمام جنة\") بضم الجيم: الدرع، وسمي المجن: مجنًا؛ لأنه يستتر به عند القتال، فالإمام كالساتر؛ لأنه يمنع العدو من أذى المسلمين، ويمنع الناس بعضهم من بعض.\nومعنى: (\"يقاتل من ورائه\") أي: يقاتل معه الكفار والبغاة وسائر أهل الفساد، فإن لم يقاتل من ورائه وأتي عليه مرج أمر الناس، وأكل\n_________\n(^١) \"المتواري\" ص ١٥٩.\n(^٢) \"أعلام الحديث\" ٢/ ١٤٢٠ - ١٤٢١.\n(^٣) \"المفهم\" ٤/ ٣٦.","vol":"18","page":68},{"text":"القوي الضعيف، وضيعت الحدود والفروض، وتطاول أهل الحرب إلى المسلمين.\nوالياء في قوله: (\"يتقي به\") مبدلة من الواو؛ لأن أصلها من الوقاية ومعنى: \"يتقي به\": يدفع به الظلم.\nوفيه: الدليل أن ما ذهب إليه أبو حنيفة وأبو يوسف بأن من أطاعهم في أمر ثم تبين له خطؤهم في ما أمروه من ذَلِكَ أنه معذور، وأن التبعة على الآمر، وهو شبيه مما قاله الشعبي، كما سلف. قَالَ الخطابي: ويحتمل أن يكون أراد به جُنَّة في القتال وفيما يكون منه في أمره دون غيره (^١). وقال الهروي: معنى: \"الإمام جُنة\" أنه يقي الإمام الزلل والسهو كما يقي الترس صاحبه من وقع السلاح.\nوقال المهلب: معنى: \"يتقي به\" يرجع إليه في الرأي والفعل وغير ذَلِكَ مما لا يجب أن يقضى فيه إلا برأي الإمام وحكمه، ويتقي به الخطأ في الدين والعمل من الشبهات وغيرها، والإمام جنة بين الناس بعضهم من بعض؛ لأن بالسلطان يزع الله تعالى عن المستضعفين من الناس، فهو ستر لهم وحرز للأموال وسائر حرمات المؤمنين أن تنتهك.\nوقال غيره: تأويل: \"يقاتل من ورائه\" عند العلماء على الخصوص وهو في الإمام العدل خاصة، فمن خرج عليه وجب على جميع المسلمين قتاله مع الإمام العدل نصرة له، إلا أن يرى الإمام أن يفعل ما فعل عثمان؛ فطاعة الإمام واجبة، إلا أن الخارجين عليه إن قتلوه في غير قتال اجتمعت فيه الفئتان للقتال، أو قتلوا غيره فإن القصاص يلزمهم، بخلاف قتلهم لأحد في حال الملاقاة للفئتين، ولذلك\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٢١.","vol":"18","page":69},{"text":"استجاز المسلمون طلب دم عثمان إذ لم يكن قتله عن ملاقاة، وإن كان الإمام غير عدل فالواجب عند العلماء من أهل السنة ترك الخروج عليه، وأن يقيموا معه الحدود والصلوات والحج والجهاد وتؤدى إليه الزكوات فمن قام عليه من الناس متأولًا بمذهب خالف فيه السنة أو بجور أو لاختيار إمام غيره سمي فاسقًا ظالمًا عاصيًا في خروجه؛ لتفريقه جماعة المسلمين، ولما يكون في ذَلِكَ من سفك الدماء فإن قاتلهم الإمام الجائر لم يقاتلوا معه ولم يجز أن يسفكوا دماءهم في نصره.\nوقد رأى كثير من الصحابة ترك القتال مع على، ومكانه من الدين والعلم ما لا يخفى على أحد له مسكة فهم، وسموه قتال فتنة، وادعى كل واحد على صاحبه أنه الفئة الباغية، وهذا الشأن العصبية عند أهل العلم، ولم ير على علي من فر من القتال ذنبًا يوجب سخطه حاله، وإن كان قد دعا بعضهم إلى القتال فأبوا أن يجيبوه، فعذرهم، وكذلك يجب على الإمام المفلح الذي يأخذ الأمر عن شورى ألا يعتب من بعد عنه، وسيأتي إيضاح كشف القتال في الفتنة في موضعه في كتاب الفتنة إن شاء الله تعالى.\nقَالَ الداودي: إنما يقاتل من ورائه من أراد بظلم إن كان عدلًا فأراد طائفة خلعه قوتل من ورائه كما قوتل الخوارج مع علي؛ لقوله: ﴿فَإِنْ بَغَتْ إِحْدَاهُمَا﴾ [الحجرات: ٩] ولما أراد علي الخوارج يوم الجمل قال له أصحاب عبد الله: نحن معتزلون فإن تبين لنا ظلم أحد قاتلناه. قَالَ على: هذا هو الفقه. وإن كان ظالمًا غشومًا وأراده بعض أهل الإسلام، فإن كان يقدر على خلعه بغير حدث ولا أمر يدخل فيه ظلم خلع، وإن لم يوصل إلى ذَلِكَ إلا مما فيه ظلم كف عنه ولم يستعمل الدعاء عليه، والله سائله وسائل أعوانه وأنصاره.","vol":"18","page":70},{"text":"وقوله: (\"وإن قَالَ بغيره\") (قَالَ) هنا بمعنى: حكم. نبه عليه الخطابي (^١)، يقال: قَالَ الرجل واقتال إذا حكم، وقيل: إنه مشتق من اسم القيل، وهو الملك الذي يقدم قوله وحكمه دون الملك العظيم. وقال ابن فارس: اقتال فلان على فلان تحكم (^٢). وفي حديث ذكر فيه رقية النملة: العروس تحتفل وتقتال وتكتحل، تقتال: أي تحتكم على زوجها، ذكره الهروي (^٣).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٢١.\n(^٢) \"مجمل اللغة\" ٢/ ٧٣٩.\n(^٣) كما في \"النهاية في غريب الحديث\" ٤/ ١٢٣.","vol":"18","page":71},{"text":"<span data-type='title' id=toc-2119>١١٠ - باب البَيْعَةِ فِي الحَرْبِ أَنْ لَا يَفِرُّوا</span>\nوَقَالَ بَعْضُهُمْ: عَلَى المَوْتِ، لِقَوْلِ اللهِ تَعَالَى: ﴿لَقَدْ رَضِيَ الله عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ [الفتح: ١٨].\n\n٢٩٥٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ قَالَ: قَالَ ابْنُ عُمَرَ - ﵄ -: رَجَعْنَا مِنَ العَامِ المُقْبِلِ، فَمَا اجْتَمَعَ مِنَّا اثْنَانِ عَلَى الشَّجَرَةِ الَّتِي بَايَعْنَا تَحْتَهَا، كَانَتْ رَحْمَةً مِنَ اللهِ. فَسَأَلْتُ نَافِعًا: عَلَى أَيِّ شَيءٍ بَايَعَهُمْ؟ عَلَى المَوْتِ؟ قَالَ: لَا، بَايَعَهُمْ عَلَى الصَّبْرِ. [فتح ٦/ ١١٧]\n\n٢٩٥١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ - ﵁ - قَالَ: لَمَّا كَانَ زَمَنَ الحَرَّةِ أَتَاهُ آتٍ فَقَالَ لَهُ: إِنَّ ابْنَ حَنْظَلَةَ يُبَايِعُ النَّاسَ عَلَى الْمَوْتِ. فَقَالَ: لَا أُبَايِعُ عَلَى هَذَا أَحَدًا بَعْدَ رَسُولِ اللهِ - ﷺ -. [٤١٦٧ - مسلم: ١٨٦١ - فتح ٦/ ١١٧]\n\n٢٩٦٠ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ - ﵁ - قَالَ: بَايَعْتُ النَّبِيَّ - ﷺ - ثُمَّ عَدَلْتُ إِلَى ظِلِّ الشَّجَرَةِ، فَلَمَّا خَفَّ النَّاسُ قَالَ «يَا ابْنَ الأَكْوَعِ، أَلَا تُبَايِعُ؟». قَالَ قُلْتُ قَدْ بَايَعْتُ يَا رَسُولَ اللهِ. قَالَ: «وَأَيْضًا». فَبَايَعْتُهُ الثَّانِيَةَ. فَقُلْتُ لَهُ: يَا أَبَا مُسْلِمٍ، عَلَى أَيِّ شَيءٍ كُنْتُمْ تُبَايِعُونَ يَوْمَئِذٍ؟ قَالَ: عَلَى الْمَوْتِ [٧٢٠٨،٧٢٠٦،٤١٦٩ - مسلم: ١٨٦٠ - فتح ٦/ ١١٧]\n\n٢٩٦١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ كَانَتِ الأَنْصَارُ يَوْمَ الخَنْدَقِ تَقُولُ:\nنَحْنُ الَّذِينَ بَايَعُوا مُحَمَّدَا عَلَى … الْجِهَادِ مَا حَيِينَا أَبَدَا\nفَأَجَابَهُمُ النَّبِيُّ - ﷺ - فَقَالَ:\nاللَّهُمَّ لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ … فَأَكْرِمِ الأَنْصَارَ وَالْمُهَاجِرَهْ\n[انظر: ٢٨٣٤ - مسلم: ١٨٠٥ - فتح ٦/ ١١٧]","vol":"18","page":72},{"text":"٢٩٦٢، ٢٩٦٣ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ مُحَمَّدَ بْنَ فُضَيْلٍ، عَنْ عَاصِمٍ، عَنْ أَبِي عُثْمَانَ، عَنْ مُجَاشِعٍ - ﵁ - قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - أَنَا وَأَخِي، فَقُلْتُ: بَايِعْنَا على الْهِجْرَةِ. فَقَالَ: «مَضَتِ الْهِجْرَةُ لأَهْلِهَا». فَقُلْتُ: عَلَامَ تُبَايِعُنَا قَالَ: «عَلَى الإِسْلَامِ وَالْجِهَادِ». [٣٠٧٨، ٤٣٠٥، ٤٣٠٧ - فتح ٦/ ١١٧]، [٣٠٧٩، ٤٣٠٦، ٤٣٠٨ - مسلم: ١٨٦٣ -\nفتح ٦/ ١١٧]\nذكر فيه خمسة أحاديث:\nأحدها: حديث جُوَيْرِيَةَ، عَنْ نَافِعٍ، عن ابن عُمَرَ: رَجَعْنَا مِنَ العَامٍ المُقْبِلِ، فَمَا اجْتَمَعَ مِنَّا اثْنَانِ عَلَى الشَّجَرَةِ التِي بَايَعْنَا تَحْتَهَا، كَانَتْ رَحْمَة مِنَ اللهِ. فَسَأَلْتُ نَافِعًا: عَلَى أَيِّ شَيْءٍ بَايَعَهُمْ؟ عَلَى المَوْتِ؟ قَالَ: لَا، بَايَعَهُمْ عَلَى الصَّبْرِ.\nثانيها: حديث عَبْدِ اللهِ بْنِ زَيْدٍ لكنه قَالَ: لَمَّا كَانَ زَمَنَ الحَرَّةِ أَتَاهُ آتٍ فَقَالَ لَهُ: إِنَّ ابن حَنْظَلَةَ يُبَايع النَّاسَ عَلَى المَوْتِ. فَقَالَ: لَا أُبَايعُ عَلَى هذا أَحَدًا بَعْدَ رَسُولِ اللهِ - ﷺ -.\nثالثها: حَدَّثنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، ثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: بَايَعْتُ النَّبيَّ - ﷺ - ثُمَّ عَدَلْتُ إِلَى ظِلِّ الشَّجَرَةِ، فَلَمَّا خَفَّ النَّاسُ قَالَ: \"يَا ابن الأَكْوَعِ، ألَا تُبَايعُ؟ \". قَالَ: قُلْتُ: قَدْ بَايَعْتُ يَا رَسُولَ اللهِ. قَالَ: \"وَأَيْضًا\". فَبَايَعْتُهُ الثَّانِيَةَ. فَقُلْتُ لَهُ: يَا أَبَا مُسْلِمٍ، عَلَى أَيِّ شَيءٍ كُنْتُمْ تُبَايِعُونَ يَوْمَئِذٍ؟ قَالَ: عَلَى المَوْتِ. وهذا أحد ثلاثياته.\nرابعها: حديث أنس كَانَتِ الأَنْصَارُ يَوْمَ الخَنْدَقِ يقولون:\nنَحْنُ الذينَ بَايَعُوا مُحَمَّدَا … عَلَى الجهَادِ مَا حَيِينَا أَبَدَا\nوأَجَابَهُمُ فَقَالَ:\nاللَّهُمَّ لَا عَيْشَ إِلَّا عَيْشُ الآخِرَهْ … فَأَكْرِمِ الأَنْصَارَ وَالْمُهَاجِرَهْ","vol":"18","page":73},{"text":"وقد سلف في حفر الخندق (^١).\nخامسها: حديث مُجَاشِع بن مسعود: لما أَتَيْتُ النَّبِيَّ - ﷺ - أَنَا وَأَخِي، فَقُلْتُ: بَايِعْنَا عَلَى الهِجْرَةِ. فَقَالَ: \"مَضَتِ الهِجْرَةُ لأَهْلِهَا\". فَقُلْتُ: عَلَامَ تُبَايِعُنَا؟ قَالَ: \"عَلَى الإِسْلَامِ وَالْجِهَادِ\"\nالشرح:\nذكر البخاري وغيره أن المبايعة كانت في الحديبية على الموت. قَالَ الإسماعيلي: هذا من قول نافع في البيعة ليس بمسند، ووجه مطابقة الآية الكريمة للترجمة قوله في أثنائها: ﴿فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ﴾ مبنيًّا على قوله: ﴿فَعَلِمَ مَا فِي قُلُوبِهِمْ﴾ [الفتح: ١٨] والسكينة: الثبوت والطمأنينة في موقف الحرب، دل ذَلِكَ على أنهم أضمروا في قلوبهم الثبوت وأن لا يفروا وفاءً بالعهد، كما نبه عليه ابن المنير (^٢).\nوكأن البخاري لما ذكر في الترجمة عن بعضهم المبايعة على الموت، استدل على ذَلِكَ بالآية التي فيها المبايعة تحت الشجرة، وكانت المبايعة بالحديبية تحت الشجرة على الموت كما سلف، وأورد الأحاديث في الباب التي تدل على ذَلِكَ وعلى الصبر، والصبر يجمع المعاني كلها، وبيعة الشجرة إنما هي على الأخذ بالشدة وألا يفروا أصلًا ولابد من الصبر إما إلى فتح، وإما إلى موت، ومن بايع على الصبر وعلى عدم الفرار فقد بايع على الموت.\nقَالَ المهلب: هذِه الأحاديث مختلفة الألفاظ، منهم من يقول: على الموت، وعلى ألا يفر، وعلى الصبر، وهو أولى الألفاظ بالمعنى؛ لأن بيعة الإسلام هي على الجهاد وقتال المثلين، فإن كان المشركون أكثر من\n_________\n(^١) سلف برقم (٢٨٣٥).\n(^٢) \"المتواري\" ص ١٦١.","vol":"18","page":74},{"text":"المسلمين كان المسلم في سعة من أن يفر وفي سعة من أن يأخذ بالشدة ويصبر، وهذا كله بعد أن نسخ قتال العشرة أمثال، وأما قبل نسخها فكان يلزم قتال العشرة أمثال وألا يفر إلا من أكثر منها، وبيعة الشجرة إنما هي (على) (^١) الأخذ بالشدة كما سلف، فمن قَالَ: بايعنا على الموت. أراد: أو يفتح لنا، ومن قَالَ: ألا نفر فهو نفس القصة التي وقعت عليها المبايعة، وهو معنى الصبر.\nوقول نافع: على الصبر؛ كراهية لقول من قَالَ بأحد الطرفين: الموت أو الفتح، فجمع نافع المعنيين في كلمة الصبر.\nوقال المحب الطبري في أوائل \"أحكامه\": حديث مسلم من طريق معقل بن يسار: لم نبايعه على الموت وإنما بايعناه على أن لا نفر (^٢) وحديثه أيضًا من طريق سلمة: بايعناه على الموت. الجمع بينهما أن معنى الأول: أن لا نفر أيضًا، وإن أدى إلى الموت؛ لأن الموت نفسه لا تكون المبايعة عليه.\nوقوله: (فما اجتمع منا اثنان على الشجرة التي بايعنا تحتها، كانت رحمة) يعني: خشية أن تعبد أو تفسير كالقبلة والمسجد لمن لا تمكن في الإسلام من قلبه بجهل وشبهة، وفي بعض الروايات: خفي عليهم مكانها في العام المقبل.\nفائدة: بيعة الشجرة كانت بالمدينة (^٣)، وبالمدينة فرض الجهاد على\n_________\n(^١) من (ص ١).\n(^٢) مسلم (١٨٥٨) كتاب: الإمارة، باب: استحباب مبايعة الإمام الجيش ..\n(^٣) ورد بهامش الأصل: يعني بعد انتقاله إلى المدينة من مكة وإلا فقد كان بالمدينة وهي بقرب مكة، واختلف فيها هل هي من الحرم أم لا أو بعضها منه وبعضهما خارج عليه.","vol":"18","page":75},{"text":"المسلمين، وقد كانت بيعة العقبة بمكة على ألا يشركوا بالله شيئًا إلى آخر الآية في الممتحنة، وذكره عبادة بن الصامت في حديثه: ولم يفرض في هذِه البيعة حرب إنما كانت بيعة النساء، وقد سلف ذَلِكَ في باب: علامة الإيمان حب الأنصار، من كتاب الإيمان.\nوأما حديث عبد الله بن زيد فهو دال على أنهم كانوا يبايعونه على الموت، ووقعة الحرة -حرة زهرة- كانت سنة ثلاث وستين كما قَالَ السهيلي (^١)، وقال الواقدي وأبو عبيدة وغيرهما: في حرة واقم أطم شرقي المدينة. قَالَ الشاعر:\nفإن تقتلونا يوم حرة واقم … فنحن على الإسلام أول من قتل\nوقد أفردها بالتصنيف المدائني وغيره.\nوسببها أن عبد الله بن حنظلة وغيره من أهل المدينة وفدوا على يزيد فرأوا منه ما لا يصلح، فرجعوا إلى المدينة (فخلعوه) (^٢) وبايعوا ابن الزبير، فأرسل إليهم يزيد مسلمَ بن عقبة المعروف بمسرف، فأوقع بأهل المدينة وقعة عظيمة، قتل من وجوه الناس ألفًا وسبعمائة، ومن أخلاطهم عشرة آلاف سوى النساء والصبيان. قالَ ابن السيد: والحرة في كلامهم: كل أرض كانت حجارة سود محرقة، والحرار في بلاد العرب كثيرة وأشهرها ثلاث وعشرون حرة، كما قاله ياقوت (^٣).\nوقوله: (لا أُبايع أحدًا على الموتِ بعدَ رسُول الله - ﷺ -). فإنما قَالَه لأنه كان يرى القعود في الفتن التي بين المسلمين وترك القتال مع إحدى الطائفتين، وقد ذهب إلى ذَلِكَ جماعة من السلف على ما يأتي بيانه في\n_________\n(^١) \"الروض الأنف\" ٣/ ٢٥٧.\n(^٢) في (ص ١): فخلفوه.\n(^٣) \"معجم البلدان\" ٢/ ٢٤٥.","vol":"18","page":76},{"text":"كتاب الفتنة في حديث: \"تكون فتنة القاعد فيها خير من القائم\" (^١).\nوأما حديث سلمة فقوله: (\"ألا تبايع\") أراد أن يؤكد ببيعته لشجاعة سلمة وغنائه في الإسلام وشهرته بالثبات، فلذلك أمره بتكرير المبايعة، وليكون له في ذَلِكَ فضيلة، وليقوي نيته، وإنما بايعهم حين قيل له: قريش أعدوا لقتالك. وكان قد بعث عثمان ليأتيه بالخبر؛ لأنه كان أمنع (صاحبه) (^٢) جانبًا بمكة لكثرة من كان بها من بني أمية، فأبطأ عليه فخشي عليه مع ما قيل عن قريش فبايع، وبايع لعثمان إحدى يديه بالأخرى، وقيل له حين أبطأ عثمان: أظنه أبطأ به الطواف بالبيت. فلما أتى ذكر ذَلِكَ له فقال: ما كنت لأطوف به قبل أن يطوف به رسول الله - ﷺ -، ولا أتقدم بين يديه في شيء. وقال ابن عمر: لو علم النبي - ﷺ - أن بمكة أعز من عثمان لبعثه.\nوأما حديث أنس فالذي أجابهم - ﷺ - من الرجز إنما هو لابن رواحة فتمثل به، وإنما كان يقول: \"ارحم المهاجرين والأنصار\"، قاله الداودي، قَالَ: وقوله: \"اللَّهُمَّ\" أحسبه ليس فيه ألف ولام إنما قَالَ ابن رواحة: الاهم. فأتى به بعض الرواة على المعنى، وتعقبه ابن التين فقال: ما ذكره لا يصح هنا ولا يتزن به الرجز، نعم يصح كما سلف:\nاللَّهُمَّ إن العيش عيش الآخرة.\nفهذا (إذا) (^٣) أسقط منه الألف واللام صار موزونًا.\n_________\n(^١) سيأتي برقم (٧٠٨١).\n(^٢) ذكر في الهامش: لعله (أصحابه).\n(^٣) من (ص ١).","vol":"18","page":77},{"text":"وأما حديث مجاشع فإنما كان بعد الفتح وقد قَالَ - ﷺ -: \"لا هجرة بعد الفتح إنما هو جهاد ونية\" (^١) فكان من بايع قبل الفتح لزمه الجهاد أبدًا ما عاش إلا لعذر يجوز له به التخلف، وكذلك قَالَ بيت ارتجازهم يوم الخندق:\nنحن الذين بايعوا محمدًا … على الجهاد ما بقينا أبدًا\nولذلك قَالَ تعالى: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ﴾ [التوبة: ١٢٢]، فأباح لهم أن يتخلف عن الغزو من ينفر إلى التفقه في الدين، ولم يبح لغير المتفقهين التخلف عن الغزو، وأما من أسلم بعد الفتح فله أن يجاهد وله أن يتخلف بنية صالحة كما قَالَ: \"جهاد ونية\" إلا أن ينزل عدو أو ضرورة فيلزم الجهاد كل أحد، ذكره ابن بطال، ثم قَالَ: والدليل على أن كل من بايع رسول الله - ﷺ - قبل الفتح لا يجوز له التخلف عن الجهاد أبدًا قصة كعب بن مالك إذ تخلف عن تبوك مع صاحبيه: هلال بن أمية، ومرارة بن الربيع، أنهم لم يعذروا وعتب الله ورسوله والمؤمنون عليهم، وأخرجوهم من بين ظهرانيهم ولم يسلموا عليهم ولا يكلموهم، حَتَّى بلغت منهم العقوبة مبلغها وعلم الله نياتهم، فتاب عليهم (^٢).\nوقال ابن التين: كان من هاجر إلى رسول الله غ - ﷺ - قبل الفتح من غير أهل مكة وبايعه على المقام بالمدينة كان عليه المقام بها حياته - ﷺ -، ومن لم يشترط المقام من غير أهل مكة بايع ورجع إلى موضعه، كفعل عمرو بن حريث ووفد عبد القيس وغيرهم، وكانت الهجرة فرضًا على\n_________\n(^١) سلف برقم (١٨٣٤) كتاب: جزاء الصيد، باب: لا يحل القتال بمكة.\n(^٢) \"شرح ابن بطال\" ٥/ ١٣١.","vol":"18","page":78},{"text":"أهل مكة إلى الفتح، ثم زالت الهجرة التي توجب المقام مع رسول الله - ﷺ - إلى وفاته، ووجبت الهجرة أن تؤتى المدينة ثم يرجع المهاجر كما فعل صفوان.\nوقوله: (\"على الإسلام والجهاد\") فيه: دلالة أن المبايع لم يكن من الأعراب الذين ليس عليهم جهاد، والجهاد المشترط هنا جهاد من يلي الكفار وغيرهم لملتهم، وأن على من يليهم نصرهم إذا احتاجوا إليه، وأن على الإمام أن يمدهم إذا احتاجوا إلى ذلك وعلى الناس أن ينفروا إذا استنفرهم الإمام.\nفائدة:\nأخو مجاشع اسمه: مجالد بن مسعود السلمي، نبه عليه ابن بطال (^١).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٣١، وورد بهامش الأصل ما نصه: وهو مصرح به في البخاري فلا حاجة إلى ابن بطال، والله أعلم.","vol":"18","page":79},{"text":"<span data-type='title' id=toc-2120>١١١ - باب عَزْمِ الإِمَامِ عَلَى النَّاسِ فِيمَا يُطِيقُونَ</span>\n٢١٦٤ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ - ﵁ - لَقَدْ أَتَانِي اليَوْمَ رَجُلٌ، فَسَأَلَنِي عَنْ أَمْرٍ مَا دَرَيْتُ مَا أَرُدُّ عَلَيْهِ، فَقَالَ أَرَأَيْتَ رَجُلًا مُؤْدِيًا نَشِيطًا، يَخْرُجُ مَعَ أُمَرَائِنَا فِي المَغَازِى، فَيَعْزِمُ عَلَيْنَا فِي أَشْيَاءَ لَا نُحْصِيهَا؟ فَقُلْتُ لَهُ: وَاللهِ مَا أَدْرِي مَا أَقُولُ لَكَ، إِلاَّ أَنَّا كُنَّا مَعَ النَّبِيِّ - ﷺ - فَعَسَى أَنْ لَا يَعْزِمَ عَلَيْنَا فِي أَمْرٍ إِلاَّ مَرَّةً حَتَّى نَفْعَلَهُ، وَإِنَّ أَحَدَكُمْ لَنْ يَزَالَ بِخَيْرٍ مَا اتَّقَى اللهَ، وَإِذَا شَكَّ فِي نَفْسِهِ شَيْءٌ سَأَلَ رَجُلًا فَشَفَاهُ مِنْهُ، وَأَوْشَكَ أَنْ لَا تَجِدُوهُ، وَالَّذِي لَا إِلَهَ إِلاَّ هُوَ مَا أَذْكُرُ مَا غَبَرَ مِنَ الدُّنْيَا إِلاَّ كَالثَّغْبِ، شُرِبَ صَفْوُهُ وَبَقِيَ كَدَرُهُ. [فتح ٦/ ١١٩]\nذكر فيه حديث أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ: لَقَدْ أَتَانِي اليَوْمَ رَجُلٌ، فَسَأَلَنِي عَنْ أَمْرٍ مَا دَريْتُ مَا أَرُدُّ عَلَيْهِ، فَقَالَ: أَرَأَيْتَ رَجُلًا مُؤْدِيًا نَشِيطًا، يَخْرُجُ مَعَ أُمَرَائِنَا فِي المَغَازِي، فَيَعْزِمُ عَلَيْنَا فِي أَشْيَاءَ لَا نُحْصِيهَا؟ فَقُلْتُ لَهُ: والله مَا أَدْرِي مَا أَقُولُ لَكَ، إِلَّا أَنَّا كُنَّا مَعَ النَّبِيِّ - ﷺ - فعَسَى أَنْ لَا يَعْزِمَ عَلَيْنَا فِي أَمْرٍ إِلَّا مَرَّةً حَتَّى نَفْعَلَهُ، وَإِنَّ أَحَدَكُمْ لَنْ يَزَالَ بِخَيْرٍ مَا اتَّقَى الله، وَإِذَا شَكَّ فِي نَفْسِهِ شَيْءٌ سَأَلَ رَجُلًا فَشَفَاهُ مِنْهُ، وَأَوْشَكَ أَنْ لَا تَجِدُوهُ، وَالَّذِي لَا إله إِلَّا هُوَ مَا أَذْكُرُ مَا غَبَرَ مِنَ الدُّنْيَا إِلَّا كَالثَّغْبِ، شُرِبَ صَفْوُهُ، وَبَقِيَ كَدَرُهُ.\nالشرح:\nالمؤدي -بالدال المهملة- هو التام السلاح الشاك. وقال أبو عبيد: معناه: ذو أداة وسلاح تام العدة والشكل. وعبارة ابن التين: تام السلاح، وكامل أداة الحرب. وعبارة غيره: يعني: ذا أداة الحرب كاملة. والمعنى واحد، وهو مهموز، إذ لولاه لكان من أودى: إذا هلك. وقال الداودي: أي: قويًّا متمكنًا.","vol":"18","page":80},{"text":"ومعنى (لا نحصيها): لا نطيقها؛ من قوله تعالى: ﴿عَلِمَ أَنْ لَنْ تُحْصُوهُ﴾ [المزمل: ٢٠] ويحتمل كما قَالَ الداودي: لا ندري هل هي طاعة أو معصية؟\nوقوله: (فعسى ألا يعزم علينا إلا مرة). يقولوا: فافعلوا كذلك مع العدل.\nوقوله: (ما غير من الدنيا). يعني: ما بقي، والغابر هو الباقي، ومنه قوله تعالى: ﴿إِلَّا عَجُوزًا فِي الْغَابِرِينَ (١٧١)﴾ [الشعراء: ١٧١] يعني: ممن تخلف فلم يمض مع لوط. وقال الداودي: يريد ما مضى. وقال بعض أهل اللغة: غبر من الأضداد يقع لما مضى ولما بقي. وقال قوم: الماضي غابر، والباقي غبر. والمراد في الحديث: ما بقي، خلاف قول الداودي، وبه صرح ابن الجوزي وغيره وقال: إنه أشبه لقوله: (ما أذكر).\nوقوله: (إذا شك في نفسه سأل رجلًا فشفاه منه). يقول: من تقوى الله ألا يتقدم فيما يشك منه حَتَّى يسأل من عنده علم من ذَلِكَ فيدله على ما فيه شفاؤه منه.\nوقوله: (وأوشك ألا تجدوه) أي: تقرر ذَلِكَ عند ذهاب الصحابة.\nوقوله: (كالثغب) -هو بثاء مثلثة وبغين معجمة ساكنة ومفتوحة أيضًا -وهو أكثر كما قَالَه القزاز، وقال صاحب \"المنتهى\": إنه أفصح؛ نقرة في صخرة يستنقع فيها ماء قليل، والجمع ثغاب وثغبان بضم الثاء وكسرها، ومن سكن قَالَ: ثغاب. وقال سيبويه: هو بالسكون: الغدير، والجمع ثُغبان (^١)، وبالتحريك ذوب الجمد،\n_________\n(^١) \"الكتاب\" ٣/ ٥٧١.","vol":"18","page":81},{"text":"والجمع: ثغبان، شبه ما في الدنيا (في غدير) (^١) ذهب صفوه وبقي كدره، يريد: ما ذهب من خير الدنيا وبقى من شر أهلها. وقيل: إنه: الغدير يكون في غلظ من الأرض أو في ظل جبل لا يصيبه حر الشمس فيبرد ماؤه.\nوقال الخطابي: هو ما اطمأن من متون الأرض يجتمع فيه الماء (^٢)، وقيل: (النقرة) (^٣) في الجبل. وقال ابن فارس: الماء المستنقع فيه (^٤). وقال الداودي: هو القدح بالماء شرب صفوه وبقي كدره. أي: ذهب خيار الناس وبقي أقلهم ممن خالطهم، ليس مثلهم.\nوالكدر: ما خالطه الماء من غثاء السيل وطينه، وعبارة ابن سيده في \"محكمه\": هو (بقية) الماء العذب في الأرض. وقيل: هو أخدود تحفره المسايل من علٍ، فإذا انحطت حفرت أمثال القبور (والديار) (^٥)، فيمضي السيل عنها ويغادر الماء فيها فتصفقه الريح فليس شيء أصفى منه ولا أبرد، فسمي الماء بذلك المكان، وقيل: كل غدير ثغب، والجمع: أثغاب. وقال ابن الأعرابي: الثغب: ما استظل في الأرض مما يبقى من السيل إذا انحسر يبقى منه في حيد من الأرض، فالماء بمكانه ذَلِكَ ثغب. قَالَ: واضطر شاعر إلى إسكان ثانيه (^٦).\n_________\n(^١) في (ص ١): بباقي غدير.\n(^٢) \"أعلام الحديث\" ٢/ ١٤١٣.\n(^٣) في (ص ١): الثغر.\n(^٤) \"مجمل اللغة\" ١/ ١٥٩.\n(^٥) كذا بالأصل بمثناة، وفي \"المحكم\": (والدبار) بموحدة.\n(^٦) \"المحكم\" ٥/ ٢٨٨.","vol":"18","page":82},{"text":"إذا تقرر ذَلِكَ؛ فالحديث قال على شدة لزوم الناس طاعة الإمام ومن يستعمله الإمام، كما ذكره المهلب، ألا ترى تحرج السائل لعبد الله وتعرفه كيف موقع التخلف عن أمر السلطان من السنة، وتحرج عبد الله من أن يفتيه في ذَلِكَ برخصة أو شدة، لكن قد فسر الشارع ذَلِكَ في الحديث الذي أمر فيه بعض قواده أن يجمعوا حطبًا ويوقدوها، ففعلوا، فقال لهم: \"ادخلوها\" فتوقفوا، وأُخبر بذلك فقال: \"لو دخلوها ما خرجوا منها، إنما الطاعة في المعروف\". وقوله تعالى: ﴿لَا يُكَلِّفُ الله نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦] يقضي على ذَلِكَ كله، وقد كان له أن يكلفها فوق وسعها فلم يفعل وتفضل في أخذ العفو، وفيه: فشكى عبد الله بن مسعود قلة العلماء وتغير الزمن عما كان عليه في وقت رسول الله - ﷺ -.","vol":"18","page":83},{"text":"<span data-type='title' id=toc-2121>١١٢ - باب كَانَ النَّبِيُّ - ﷺ - إِذَا لَمْ يُقَاتِلْ أَوَّلَ النَّهَارِ أَخَّرَ القِتَالَ حَتَّى تَزُولَ الشَّمْسُ</span>\n٢١٦٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ، وَكَانَ كَاتِبًا لَهُ- قَالَ: كَتَبَ إِلَيْهِ عَبْدُ اللهِ بْنُ أَبِي أَوْفَى - ﵄ - فَقَرَأْتُهُ أَنَّ رَسُولَ اللهِ - ﷺ - فِي بَعْضِ أَيَّامِهِ التِي لَقِيَ فِيهَا انْتَظَرَ حَتَّى مَالَتِ الشَّمْسُ. [انظر: ٢٨١٨ - مسلم: ١٧٤٢ - فتح ٦/ ١٢٠]\n\n٢١٦٦ - ثُمَّ قَامَ في النَّاسِ قَالَ: «أَيُّهَا النَّاسُ، لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، وَسَلُوا اللهَ العَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ، ثُمَّ قَالَ اللَّهُمَّ مُنْزِلَ الكِتَابِ وَمُجْرِيَ السَّحَابِ وَهَازِمَ الأَحْزَابِ، اهْزِمْهُمْ وَانْصُرْنَا عَلَيْهِمْ». [انظر: ٢٩٣٣،٢٨١٨ - مسلم: ١٧٤٢ - فتح ٦/ ١٢٠]\nذكر فيه حديث ابن أَبِي أَوْفَى، أنه - ﷺ - فِي بَعْضِ أَيَّامِهِ التِي لَقِيَ فِيهَا العدو انْتَظَرَ حَتَّى مَالَتِ الشَّمْسُ. ثُمَّ قَامَ فِي النَّاسِ فقَالَ: \"أَيُّهَا النَّاسُ، لَا تَتَمَنَّوْا لِقَاءَ العَدُوِّ، واسألوا الله العَافِيَةَ، وإذا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ\". ثُمَّ قَالَ: \"اللَّهُمَّ مُنْزِلَ الكِتَابِ وَمُجْرِيَ السَّحَابِ وَهَازِمَ الأَحْزَابِ، اهْزِمْهُمْ وَانْصُرْنَا عَلَيْهِمْ\".\nهذا الحديث سلف بعضه قريبًا.\nقَالَ المهلب: معنى هذا الحديث -والله أعلم- مفهوم من قوله: \"نصرت بالصبا وأهلكت عاد بالدبور\" فهو يستبشر مما نصره الله به من الرياح، ويرجو أن يهلك الله أعداءه بالدبور كما أهلك عادًا، وإذا أهلك عدوه بالدبور فقد نصر بها، فكان إذا لم يقاتل بالغدو وهو الوقت الذي تهب فيه الرياح أخر حَتَّى تزول الشمس وتهب رياح النصر.","vol":"18","page":84},{"text":"قلتُ: ويتمكن من القتال بوقت الإبراد وهبوب الرياح؛ لأن الحرب كلما استحرت وحمي المقاتلون بحركتهم فيها وما حملوه من سلاحهم هبت أرواح العشي وبردت من حرهم ونشطتهم وخففت أجسامهم، بخلاف اشتداد الحر.\nوفي البخاري في الجزية والموادعة من حديث النعمان بن مقرن: شهدت القتال مع رسول الله - ﷺ - كان إذا لم يقاتل في أول النهار انتظر حَتَّى (تهب) (^١) الأرياح وتحضر الصلوات (^٢). وفي رواية لابن أصبغ: انتظر حَتَّى تزول الشمس وتهب رياح النصر، ولا شك أن أوقات الصلوات أفضل الأوقات ويستجاب فيها الدعاء.\nوفي رواية الترمذي: غزوت مع رسول الله - ﷺ - فكان إذا طلع الفجر أمسك حَتَّى تطلع الشمس، فإذا طلعت قاتل، فإذا انتصف النهار أمسك حَتَّى تزول الشمس، فإذا زالت الشمس قاتل حَتَّى العصر، ثم أمسك حَتَّى يصلي العصر ثم يقاتل، وكان يقال عند ذَلِكَ: تهيج رياح النصر (ويدعو المؤمنون لجيوشهم) (^٣) في صلاتهم، قَالَ: وقد روي عن النعمان بسند أوصل من هذا، ثم ذكر قطعة منه وقال: حسن صحيح (^٤).\n_________\n(^١) في (ص ١): تخف.\n(^٢) سيأتي برقم (٣١٦٠).\n(^٣) في الأصل: (يفزع المؤمنون بجيوشهم)، والمثبت من (ص ١)، وهو الموافق لما في \"السنن\".\n(^٤) \"سنن الترمذي\" (١٦١٢)، (١٦١٣).","vol":"18","page":85},{"text":"<span data-type='title' id=toc-2122>١١٣ - باب اسْتِئْذَانِ الرَّجُلِ الإِمَامَ</span>\nلِقَوْلِهِ تعالى: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ﴾ [النور: ٦٢] الآيَةِ.\n\n٢٩٦٧ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا جَرِيرٌ، عَنِ المُغِيرَةِ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ -- ﵄ - قَالَ: غَزَوْتُ مَعَ رَسُولِ اللهِ - ﷺ - قَالَ: فَتَلَاحَقَ بِي النَّبِيُّ - ﷺ - وَأَنَا عَلَى نَاضِحٍ لَنَا قَدْ أَعْيَا فَلَا يَكَادُ يَسِيرُ فَقَالَ لِي: «مَا لِبَعِيرِكَ؟». قَالَ: قُلْتُ: عَيِيَ. قَالَ فَتَخَلَّفَ رَسُولُ اللهِ - ﷺ - فَزَجَرَهُ وَدَعَا لَهُ، فَمَا زَالَ بَيْنَ يَدَيِ الإِبِلِ قُدَّامَهَا يَسِيرُ. فَقَالَ لِي «كَيْفَ تَرَى بَعِيرَكَ». قَالَ قُلْتُ بِخَيْرٍ قَدْ أَصَابَتْهُ بَرَكَتُكَ. قَالَ: «أَفَتَبِيعُنِيهِ؟». قَالَ: فَاسْتَحْيَيْتُ، وَلَمْ يَكُنْ لَنَا نَاضِحٌ غَيْرَهُ، قَالَ: فَقُلْتُ: نَعَمْ. قَالَ: «فَبِعْنِيهِ». فَبِعْتُهُ إِيَّاهُ عَلَى أَنَّ لِي فَقَارَ ظَهْرِهِ حَتَّى أَبْلُغَ الْمَدِينَةَ. قَالَ: فَقُلْتُ: يَا رَسُولَ اللهِ إِنِّي عَرُوسٌ، فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي، فَتَقَدَّمْتُ النَّاسَ إِلَى الْمَدِينَةِ حَتَّى أَتَيْتُ الْمَدِينَةَ، فَلَقِيَنِي خَالِي فَسَأَلَنِي عَنِ الْبَعِيرِ، فَأَخْبَرْتُهُ بِمَا صَنَعْتُ فِيهِ فَلَامَنِي، قَالَ وَقَدْ كَانَ رَسُولُ اللهِ - ﷺ - قَالَ لِي حِينَ اسْتَأْذَنْتُهُ: «هَلْ تَزَوَّجْتَ بِكْرًا أَمْ ثَيِّبًا؟». فَقُلْتُ: تَزَوَّجْتُ ثَيِّبًا. فَقَالَ: «هَلاَّ تَزَوَّجْتَ بِكْرًا تُلَاعِبُهَا وَتُلَاعِبُكَ». قُلْتُ: يَا رَسُولَ اللهِ تُوُفِّيَ وَالِدِي -أَوِ اسْتُشْهِدَ- وَلِى أَخَوَاتٌ صِغَارٌ، فَكَرِهْتُ أَنْ أَتَزَوَّجَ مِثْلَهُنَّ، فَلَا تُؤَدِّبُهُنَّ، وَلَا تَقُومُ عَلَيْهِنَّ، فَتَزَوَّجْتُ ثَيِّبًا لِتَقُومَ عَلَيْهِنَّ وَتُؤَدِّبَهُنَّ. قَالَ: فَلَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ غَدَوْتُ عَلَيْهِ بِالْبَعِيرِ، فَأَعْطَانِي ثَمَنَهُ، وَرَدَّهُ عَلَيَّ. قَالَ المُغِيرَةُ: هَذَا فِي قَضَائِنَا حَسَنٌ لَا نَرَى بِهِ بَأْسًا. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ٦/ ١٢١]\nذكر فيه حديث جابر السالف في بعيره وفيه: فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي عَرُوسٌ، فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي، فَتَقَدَّمْتُ النَّاسَ إِلَى المَدِينَةِ، وفي آخره: قَالَ المُغِيرَةُ: هذا في قَضَائِنَا حَسَن لَا نَرى بِهِ بَأْسًا.\nقَالَ المهلب: هذِه الآية أصل في ألا يبرح أحد عن السلطان إذا جمع الناس لأمر من أمور المسلمين يحتاج فيه إلى اجتماعهم","vol":"18","page":86},{"text":"أو جهادهم عدوًّا إلا بإذنه؛ لأن الله تعالى قَالَ: ﴿فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ﴾ [النور: ٦٢] فعلم أن الإمام ينظر في الأمر الذي استأذنه، فإن رأى أن يأذن له أذن، وإن لم ير ذَلِكَ لم يأذن له؛ لأنه لو أبيح للناس تركه - ﷺ - والانصراف عنه لدخل الخرم وانفض الجمع، ووجد العدو غرة فيثبون عليها وينتهزون الفرصة في المسلمين، وفيه أن من كان حديث عهد بعرس أو متعلق القلب بأهله أو ولده فلا بأس أن يستأذن في التعجيل عند الغفلة إلى دار الإسلام كما فعل جابر، وفي هذا المعنى حديث لداود (^١) - ﵇ - أنه قَالَ في غزوة خرج إليها: \"لا يتبعني من ملك بضع امرأة ولم يبن بها، أو بنى دارًا ولم يسكنها\" (^٢)، فإنما أراد أن يخرج معه من لم يشغل نفسه بشيء من علائق الدنيا؛ ليجتهد فيما خرج له وتصدق نيته ويثبت في القتال ولا يفر، ويدخل به الحزم على غيره ممن لا يريد الفرار.\nقَالَ ابن التين: واحتج الحسن بالآية المذكورة على أنه ليس لأحد أن يذهب من الجيش حَتَّى يستأذن الإمام، وهذا عند سائر الفقهاء كان خاصًّا بسيدنا رسول الله - ﷺ -، وقال قوم: لا يذهب من كان في الجمعة فأصابه أمر ولا ينصرف حَتَّى يستأذن الإمام. قَالَ: وليس كذلك في مذاهب الفقهاء.\n_________\n(^١) ورد بهامش الأصل: هذا ليوشع جرى، وسيأتي الحديث في باب قول النبي - ﷺ -: \"أحلت لكم الغنائم\" وسيأتي فيه أيضًا قصة داود، وهي في غير هذا المعنى.\n(^٢) سيأتي برقم (٣١٢٤) كتاب: فرض الخمس، باب: قول النبي - ﷺ - \"أحلت لكم الغنائم\" من حديث أبي هريرة، بلفظ: \"غزا نبي من الأنبياء … \" وليس فيه ذكر داود - ﵇ -، ورواه أيضًا مسلم (١٧٤٧) كتاب: الجهاد، باب: تحليل الغنائم ..","vol":"18","page":87},{"text":"والناضح: السانية التي يسنى عليها، والفقار: العظام المقطعة في الظهر كالفلك، يقال لها: خرز الظهر، الواحدة: فقارة، ومن الفقار يقال: أفقرت الرجل جملًا يركب فقاره ويرده.\nوقول المغيرة: (في قضائنا حسن لا نرى به بأسًا). قَالَ الداودي: يقول أن يزاد الغريم على حقه تأسيًا برسول الله - ﷺ -، ليس أنه كان خاصًّا له؛ لأنه لو كان لبينه، ليس على أن قوله يريد قول النبي - ﷺ -. وتعقبه ابن التين فقال: إنه ليس ببين؛ لأنه لم يذكر فيه أنه - ﷺ - قضاه وزاده.","vol":"18","page":88},{"text":"<span data-type='title' id=toc-2123>١١٤ - باب مَنْ غَزَا وَهُوَ حَدِيثُ عَهْدٍ بِعُرْسِه</span>\nفِيهِ جَابر، عَنِ النَّبِيِّ - ﷺ -.\nهذا الحديث سلف في الباب قبله وغيره، وقد سلف واضحًا، وقد أسقطه الشراح لتكرره.","vol":"18","page":89},{"text":"<span data-type='title' id=toc-2124>١١٥ - باب مَنِ اخْتَارَ الغَزْوَ بَعْدَ البِنَاءِ</span>\nفيه: أبو هُرَيرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nقد أخرجه بعد في كتاب: الخمس بلفظ: \"غزا نبي من الأنبياء فقال لقومه: لا يتبعني رجل ملك بضع امرأة وهو يريد أن يبني بها\" (^١).\nواعترض الداودي على الترجمة فقال: لو قَالَ: باب: من اختار البناء قبل الغزو كان أبين، فإن الحديث فيه ثم ساقه كما ذكرته، وقال في آخره في حديث ذكره: لا فائدة فيه.\nقلتُ: وسيأتي بيان هذا الشيء، وسلف (^٢) أيضًا قريبًا.\n_________\n(^١) سيأتي برقم (٣١٢٤)\n(^٢) ورد بهامش الأصل: الذي سلف فيه نظر.","vol":"18","page":90},{"text":"<span data-type='title' id=toc-2125>١١٦ - باب مُبَادَرَةِ الإِمَامِ عِنْدَ الفَزَعِ</span>\n٢١٦٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنِي قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَانَ بِالْمَدِينَةِ فَزَعٌ، فَرَكِبَ رَسُولُ اللهِ - ﷺ - فَرَسًا لأَبِي طَلْحَةَ، فَقَالَ: «مَا رَأَيْنَا مِنْ شَيءٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا». [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح ٦/ ١٢٢]\nذكر فيه حديث أنس بالمدينة قَالَ: كَانَ بِالْمَدِينَةِ فَزَعٌ، فَرَكِبَ رَسُولُ اللهِ - ﷺ - فرَسًا لأَبِي طَلْحَةَ، فَقَالَ: \"مَا رَأَيْنَا مِنْ شَيْءٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\".\nثم ترجم عليه:","vol":"18","page":91},{"text":"<span data-type='title' id=toc-2126>١١٧ - باب السُّرْعَةِ وَالرَّكْضِ فِي الفَزَعِ</span>\n٢٩٦٩ - حَدَّثَنَا الفَضْلُ بْنُ سَهْلٍ، حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ مُحَمَّدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: فَزِعَ النَّاسُ، فَرَكِبَ رَسُولُ اللهِ - ﷺ - فَرَسًا لأَبِي طَلْحَةَ بَطِيئًا، ثُمَّ خَرَجَ يَرْكُضُ وَحْدَهُ، فَرَكِبَ النَّاسُ يَرْكُضُونَ خَلْفَهُ، فَقَالَ: «لَمْ تُرَاعُوا، إِنَّهُ لَبَحْرٌ». فَمَا سُبِقَ بَعْدَ ذَلِكَ الْيَوْمِ. [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح ٦/ ١٢٣] ومن تراجمه عليه أيضًا.","vol":"18","page":92},{"text":"<span data-type='title' id=toc-2127>١١٨ - باب الخُرُوجِ فِي الفَزَعِ وَحْدَهُ وإذا فزعوا من الليل</span>\nوقال فيه: فزع أهل المدينة ليلًا، قد سلف أيضًا بالكلام فيه، وجملته أن الإمام ليس له أن (يسخو) (^١) بنفسه وينبغي أن يشح؛ لأن فيه نظرًا للمسلمين وجمعًا لكلمتهم، إلا أن يكون من أهل الغناء الشديد والنكاية القوية، كما كان - ﷺ - قد علم أن الله يعصمه ويؤيده ولا يخزيه، فله أن يأخذ بالشدة على نفسه ليقوي قلوب المسلمين وليأنسوا به فيجتهدوا.\n_________\n(^١) ورد بهامش الأصل: حاشية: هو واوي، ويائي.","vol":"18","page":93},{"text":"<span data-type='title' id=toc-2128>١١٩ - باب الجَعَائِلِ وَالْحُمْلَانِ فِي السَّبِيلِ</span>\nوَقَالَ مُجَاهِدٌ: قُلْتُ لاِبْنِ عُمَرَ: أريد الغَزْوَ. قَالَ: إِنِّي أُحِبُّ أَنْ أُعِينَكَ بِطَائِفَةٍ مِنْ مَالِي. قُلْتُ: أَوْسَعَ اللهُ عَلَيَّ. قَالَ: إِنَّ غِنَاكَ لَكَ، وَإِنّي أُحِبُّ أَنْ يَكُونَ مِنْ مَالِي فِي هذا الوَجْهِ. وَقَالَ عُمَرُ إِنَّ نَاسًا يَأْخُذُونَ مِنْ هذا المَالِ ليُجَاهِدُوا ثُمَّ لَا يُجَاهِدُونَ، فَمَنْ فَعَلَهُ فَنَحْنُ أَحَقُّ بِمَالِهِ حَتَّى نَأْخُذَ مِنْهُ مَا أَخَذَ.\nوَقَالَ طَاوُسٌ وَمُجَاهِدٌ: إِذَا دُفِعَ إِلَيْكَ شَيْءٌ تَخْرُجُ بِهِ فِي سَبِيلِ اللهِ فَاصْنَعْ بِهِ مَا شِئْتَ، وَضَعْهُ عِنْدَ أَهْلِكَ.\n\n٢٩٧٠ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ مَالِكَ بْنَ أَنَسٍ سَأَلَ زَيْدَ بْنَ أَسْلَمَ، فَقَالَ زَيْدٌ سَمِعْتُ أَبِي يَقُولُ: قَالَ عُمَرُ بْنُ الْخَطَّابِ - ﵁ - حَمَلْتُ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ، فَرَأَيْتُهُ يُبَاعُ، فَسَأَلْتُ النَّبِيَّ - ﷺ -: آشْتَرِيهِ؟ فَقَالَ: «لَا تَشْتَرِهِ، وَلَا تَعُدْ فِي صَدَقَتِكَ». [انظر: ١٤٩٠ - مسلم: ١٦٢٠ - فتح ٦/ ١٢٣]\n\n٢٩٧١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِك، عَنْ نَافِج، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ عُمَرَ بْنَ الخَطَّابِ حَمَلَ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ، فَوَجَدَهُ يُبَاعُ، فَأَرَادَ أَنْ يَبْتَاعَهُ، فَسَأَلَ رَسُولَ اللهِ - ﷺ -، فَقَالَ: \"لَا تَبْتَعْهُ، وَلَا تَعُدْ فِي صَدَقَتِكَ\". [انظر: ١٤٨١ - مسلم: ١٦٢١ - فتح ٦/ ١٢٣]\n\n٢١٧٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ الأَنْصَارِيِّ قَالَ: حَدَّثَنِي أبو صَالِحٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتي مَا تَخَلَّفْتُ عَنْ سَرِيَّةٍ، ولكن لَا أَجِدُ حَمُولَةً، وَلَا أَجِدُ مَا أَحْمِلُهُمْ عَلَيْهِ، وَيَشُقُّ عَلَيَّ أَنْ يَتَخَلَّفُوا عَنِّي، وَلَوَدِدْتُ أَنِّي قَاتَلْتُ فِي سَبِيلِ اللهِ فَقُتِلْتُ، ثُمَّ أُحْيِيتُ ثُمَّ قُتِلْتُ، ثُمَّ أُحْيِيتُ\". [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح ٦/ ١٢٤]","vol":"18","page":94},{"text":"ثم ذكر فيه حديث عمر من طريقين عنه في فرسه، وقوله - ﵇ -: \"وَلَا تَعُدْ فِي صَدَقَتِكَ\". وقد سلف.\nوحديث أبي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي مَا تَخَلَّفْتُ عَنْ سريةٍ، ولكن لَا أَجِدُ حَمُولَةً، وَلَا أَجِدُ مَا أَحْمِلُهُمْ عَلَيْهِ، وَيَشُقُّ عَلَى أَنْ يَتَخَلَّفُوا عَنِّي، وَلَوَدِدْتُ أَنَي قَاتَلْتُ فِي سَبِيلِ اللهِ فَقُتِلْتُ، ثُمَّ أُحْيِيتُ ثُمَّ قُتِلْتُ، ثُمَّ أُحْيِيتُ\".\nالشرح:\nما أراده ابن عمر - ﵄ - هو على ما وصفه ولو مع الغنى، وليس من الزكاة، وما قاله والده ظاهر؛ لأنه إنما أعطي على الخروج ولم يؤخذ، وكان ابن المسيب يقول إذا أعطي الإنسان شيئًا في الغزو: إذا بلغت رأس مغزاك فهو لك.\nوقول طاوس ومجاهد: (فاصنع به ما شئت). معناه: إذا تم ما أعطي عليه مضى فعله فيه، وهذِه أقوال متقاربة.\nوأراد البخاري بالجعائل أن يخرج الرجل شيئًا من ماله يتطوع به في سبيل الله كما فعل ابن عمر، أو يعين به من لا مال له من الغازين، كالفرس الذي حمل عليه عمر في سبيل الله وهو حسن مرغب فيه، وليس من باب الجعائل التي كرهها العلماء، فقال مالك: أكره أن يؤاجر الرجل نفسه أو فرسه في سبيل الله. وكره أن يعطيه الوالي الجعل على أن يتقدم إلى الحصين، ولا تكره الجعائل لأهل العطاء؛ لأن العطاء مأخوذ على هذا الوجه.\nقَالَ مالك: لا بأس بالجعائل في البعوث، لم يزل الناس يتجاعلون عندنا بالمدينة يجعل القاعد للخارج إذا كانوا من أهل ديوان واحد؛ لأن","vol":"18","page":95},{"text":"عليهم سد الثغور؛ وأصحاب أبي حنيفة يكرهون الجعائل ما كان بالمسلمين قوة أو في بيت المال ما يفي بذلك، فإن لم يكن لهم قوة ولا مال فلا بأس أن يجهز بعضهم بعضًا على وجه المعونة لا على وجه البدل، وهذا الموضع ينبغي أن يكون وفاقًا لقول مالك، وقد روى أيوب، عن ابن سيرين، عن ابن عمر قَالَ: كان القاعد يمنح المغازي، فأما أن يتبع الرجل غزوة فلا أدري ما هو، وأدى القاعد للخارج مائة دينار في بعث أيام عمر، وكان مسروق يجعل عن نفسه إذا خرج البعث.\nوقال الشافعي: لا يجوز أن يغزو بجعل من رجل وأرده إن غَزَا به وإنما أجيزه من السلطان دون غيره؛ لأنه يغزو بشيء من حقه. واحتج بأن الجهاد فرض على الكفاية، فمن فعله وقع عن فرضه، فلا يجوز أن يستحق على غيره عوضًا (^١).\nقَالَ المهلب: وقول طاوس ومجاهد السالف يخرج من حديث عمر في الفرس؛ لأنه وضع عنده في الجهاد مأخذ ثمنه وانتفع به، وإنما باعه الرجل؛ لأنه لم يكن حبسًا وإنما كان حملانًا للجهاد صدقة؛ لقول النبي - ﷺ -: \"لا تعد في صدقتك\" وقد روي عن ابن عباس وابن الزبير خلاف قول طاوس ومجاهد. قَالَ ابن عباس: أنفقها في الكراع والسلاح. وقال ابن الزبير: أنفقها في سبيل الله. وقال النخعي: (كانوا) (^٢) يعطون أحب إليَّ من أن يأخذوا.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٤٣٦، \"المدونة الكبرى\" ١/ ٤٠٣، \"الأم\" ٤/ ٨٧.\n(^٢) من (ص ١).","vol":"18","page":96},{"text":"قَالَ ابن المنير: كل من أخذ مالًا من بيت المال على عمل فإذا أهمل العمل ردَّ ما أخذ بالقضاء، وكذلك الأخذ منه على عمل لا يتأهل له ولا يلتفت إلى التخييل أن الأصل من مال بيت المال الإباحة للمسلمين؛ لأنا نقول الأخذ منه على وجهين: أن الآخذ مسلم فله نصيب كان على وجه، والآخر على عمل، وإنما يستحق بوفائه (^١).\nوفي حديث عمر وأبي هريرة: العمل على الخيل في سبيل الله.\nومعنى \"لولا أن أشق على أمتي ما تخلفت عن سرية\": أنهم كانوا يقتدون به فيخرجون على العسر واليسر، ولا يتخلفون عنه؛ لحرصهم على اتباعه ورغبتهم في امتثال سيرته.\n_________\n(^١) \"المتواري\" ص ١٦٢.","vol":"18","page":97},{"text":"<span data-type='title' id=toc-2129>١٢٠ - باب الأَجِيِر</span>\nوَقَالَ الحَسَنُ وَابْنُ سِيرِينَ: يُقْسَمُ لِلأَجِيرِ مِنَ المَغْنَمِ. وَأَخَذَ عَطِيَّةُ بْنُ قَيْسٍ فَرَسًا عَلَى النِّصْفِ، فَبَلَغَ سَهْمُ الفَرَسِ أَرْبَعَمِائَةِ دِينَارٍ، فَأَخَذَ مِائَتَيْنِ وَأَعْطَى صَاحِبَهُ مِائَتَيْنِ.\n\n٢١٧٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبِيهِ - ﵁ - قَالَ: غَزَوْتُ مَعَ رَسُولِ اللهِ - ﷺ - غَزْوَةَ تَبُوكَ، فَحَمَلْتُ عَلَى بَكْرٍ، فَهْوَ أَوْثَقُ أَعْمَالِي فِي نَفْسِي، فَاسْتَأْجَرْتُ أَجِيرًا، فَقَاتَلَ رَجُلًا، فَعَضَّ أَحَدُهُمَا الآخَرَ فَانْتَزَعَ يَدَهُ مِنْ فِيهِ، وَنَزَعَ ثَنِيَّتَهُ، فَأَتَى النَّبِيَّ - ﷺ - فَأَهْدَرَهَا فَقَالَ «أَيَدْفَعُ يَدَهُ إِلَيْكَ فَتَقْضَمُهَا كَمَا يَقْضَمُ الفَحْلُ؟!». [انظر: ١٨٤٨ - مسلم: ١٦٧٤ - فتح ٦/ ١٢٥]\nثم ذكر حديث صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبيهِ قَالَ: غَزَوْتُ مَعَ رَسُولِ اللهِ - ﷺ - غزْوَةَ تَبُوكَ، فَحَمَلْتُ عَلَى بَكْرٍ، فَاسْتَأَجَرْتُ أَجِيرًا، فَقَاتَلَ رَجُلًا، فَعَضَّ أَحَدُهُمَا الآخَرَ، فَانْتَزَعَ يَدَهُ مِنْ فِيهِ وَنَزَعَ ثَنِيَّتَهُ، الحديث. وقد سلف.\nوالإسهام للأجير بعيد من الترجمة، إذ ليس في الحديث أنه - ﷺ - أسهم للأجير، وإنما حاول البخاري إثبات ذَلِكَ بالدليل؛ لأن في الحديث جواز استئجار الحر في الجهاد، وقد خاطب الله تعالى جماعة المؤمنين الأحرار بقوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾ [الأنفال: ٤١] فدخل الأجير في هذا الخطاب، فوجب له سهم المجاهد القائم لما تقدم من المخاطبة له.\nوأما فعل عطية بن قيس فلا يجوز عند مالك وأبي حنيفة والشافعي؛ لأنها إجارة مجهولة، فإذا وقع مثل هذا كان لصاحب الدابة كراء مثلها،","vol":"18","page":98},{"text":"وما أصاب الراكب في المغنم فله، وأجاز الأوزاعي وأحمد أن يعطي فرسه على النصف في الجهاد.\nواختلف العلماء في الأجير، فقَالَ مالك وأبو حنيفة وأحمد: لا يسهم له إلا أن يقاتل (^١)، وهو أظهر أقوال الشافعي، ونقل عنه ابن بطال الاستحقاق مطلقًا وهو أحد أقواله: وقال الأوزاعي والليث: الأجير لا يسهم له، وهو قول إسحاق.\nحجة الجمهور قوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ﴾ [الأنفال: ٤١] فجعلها للغانمين، ومن لم يقاتل عليها فليس بغانم فلا يستحق شيئًا. وروي عن سلمة بن الأكوع قَالَ: كنت (تابعًا) (^٢) لطلحة بن عبد الله وأنا غلام شاب، فأعطاه رسول الله - ﷺ - سهم الفارس والراجل جميعًا.\nواحتج من أسهم له مطلقًا بقوله - ﷺ -: \"الغنيمة لمن حضر الوقعة\" وهو قول أبي بكر وعمر، وهو إجماع (^٣).\nوقوله: (\"يقضمها كما يقضم الفحل \") أي: يمضغها كما يمضغ الفحل ما يأكله، يقال: قضمت الدابة بالكسر شعيرها تقضمه إذا أكلته. وقال الداودي: يقضمها: يقطعها. قَالَ: والفحل هنا: الجمل، وقد أسلفنا أن مذهب مالك في هذا الضمان، خلافًا لابن وهب من أصحابه، ولعل مالكًا لم يبلغه الحديث.\nوقوله: (فأهدرها) يقال: هدر السلطان دم فلان: أي أباحه، وأهدر أيضًا.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٤٤٢.\n(^٢) في (ص ١): طالعًا.\n(^٣) \"شرح ابن بطال\" ٥/ ١٣٩.","vol":"18","page":99},{"text":"<span data-type='title' id=toc-2130>١٢١ - باب مَا قِيلَ فِي لِوَاءِ النَّبِيِّ - ﷺ </span>-\n٢٩٧٤ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: أَخْبَرَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي ثَعْلَبَةُ بْنُ أَبِي مَالِكٍ القُرَظِيُّ، أَنَّ قَيْسَ بْنَ سَعْدٍ الأَنْصَارِيَّ - ﵁ - وَكَانَ صَاحِبَ لِوَاءِ رَسُولِ اللهِ - ﷺ - أَرَادَ الحَجَّ فَرَجَّلَ. [فتح ٦/ ١٢٦]\n\n٢١٧٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ - ﵁ - قَالَ: كَانَ عَلِيٌّ - ﵁ - تَخَلَّفَ عَنِ النَّبِيِّ - ﷺ - فِي خَيْبَرَ، وَكَانَ بِهِ رَمَدٌ، فَقَالَ: أَنَا أَتَخَلَّفُ عَنْ رَسُولِ اللهِ - ﷺ - فَخَرَجَ عَلِيٌّ فَلَحِقَ بِالنَّبِيِّ - ﷺ -، فَلَمَّا كَانَ مَسَاءُ اللَّيْلَةِ الَّتِي فَتَحَهَا فِي صَبَاحِهَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «لأُعْطِيَنَّ الرَّايَةَ -أَوْ قَالَ لَيَأْخُذَنَّ- غَدًا رَجُلٌ يُحِبُّهُ الله وَرَسُولُهُ -أَوْ قَالَ يُحِبُّ اللهَ وَرَسُولَهُ- يَفْتَحُ الله عَلَيْهِ». فَإِذَا نَحْنُ بِعَلِيٍّ، وَمَا نَرْجُوهُ، فَقَالُوا هَذَا عَلِيٌّ، فَأَعْطَاهُ رَسُولُ اللهِ - ﷺ -، فَفَتَحَ الله عَلَيْهِ. [٣٧٠٢، ٤٢٠٩ - مسلم: ٢٤٠٧ - فتح ٦/ ١٢٦]\n\n٢٩٧٦ - حَدَّثَنَا مُحَمَّد بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ نَافِع بْنِ جُبَيْرٍ قَالَ: سَمِعْتُ العَبَّاسَ يَقول لِلزُّبَيْرِ - ﵄ -: هَا هُنَا أَمَرَكَ النَّبِيُّ - ﷺ - أَنْ تَرْكُزَ الرَّايَةَ؟.\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث ثَعْلَبَةَ بْنِ أَبِي مَالِكٍ القُرَظِيِّ، أَنَّ قَيْسَ بْنَ سَعْدٍ الأَنْصَارِيَّ -وَكَانَ صَاحِبَ لِوَاءِ رَسُولِ اللهِ - ﷺ - أَرَادَ الحَجَّ فَرَجَّلَ.\nوهذا الحديث طرف منه، وتمامه: فَرَجَّلَ أَحَدَ شِقِّي رأسه، وقد ذكره بتمامه آخر الكتاب (^١)، وذكر منه هنا اللواء فقط؛ لأجل ما ترجم له، ولفظ الإسماعيلي كذلك: فإذا هديه قد قلد فأهل بالحج ولم\n_________\n(^١) قال الحافظ في \"الفتح\": وذكر الدمياطي في الحاشية أن البخاري ذكر بقية الحديث في آخر الكتاب وليس في الكتاب شيء من ذلك. اهـ. \"فتح الباري\" ٦/ ١٢٧.","vol":"18","page":100},{"text":"يُرَجَّلْ شِقَّ رأسه الآخر، وكذا ذكره البرقاني فيما ذكره الحميدي (^١).\nومعنى: (فَرَجَّلَ) أي: سَرَّح شعره لطول بقائه شعثًا.\nثانيها: حديث سَلَمَةَ بْنِ الأَكْوَعِ: كَانَ عَلِيٌّ تَخَلَّفَ عَنِ النَّبِيِّ - ﷺ - في خَيْبَرَ، وَكَانَ بِهِ رَمَدٌ، وفيه: \"لأُعْطِيَنَّ الرَّايَةَ -أَوْ: لَيَأْخُذَنَّ- غدًا رَجُلٌ يُحِبُّهُ اللهُ وَرَسُولُهُ -أَوْ قَالَ: يُحِبُّ الله وَرَسُولَهُ- يَفْتَحُ اللهُ عَلَيْهِ\". قالوا: هذا عَلِيٌّ. فَأَعْطَاهُ رَسُولُ اللهِ - ﷺ -، فَفَتَحَ اللهُ عَلَيْهِ.\nثالثها: حديث نَافِعِ بْنِ جُبَيْرٍ قَالَ: سَمِعْتُ العَباسَ يَقُولُ لِلزُّبَيْرِ: هَا هُنَا أَمَرَكَ رسول الله - ﷺ - أَنْ تَرْكُزَ الرَّايَةَ؟.\nالشرح:\nثعلبة بن أبي مالك هذا له رؤية، وقيس بن سعد هو ابن عبادة بن دليم أبو عبد الله الخزرجي، صاحب شرطة رسول - ﷺ -، وكان ضخمًا طويلًا نبيلًا جوادًا سيدًا من ذوي الرأي والدهاء والتقدم، مات بالمدينة في آخر خلافة معاوية، وأرسل ملك الروم إلى معاوية أن أرسل إلى سراويل أتم رجل عندك، فقال لقيس: إذا بلغت منزلك فأبعث إلينا بسراويلك، فخلع السراويل مكانه وألقاه إليه، فقيل له: فعلت هذا بنفسك؟ قَالَ: خشيت أن يقال: إنه سراويل رجل من قوم عاد (^٢). واستعمله (علي) (^٣) على مصر فضيق على معاوية، فجعل معاوية يقول في الملأ: جزى الله قيسًا خيرًا، ما يكون عند علي\n_________\n(^١) \"الجمع بين الصحيحين\" ١/ ٤٣٨.\n(^٢) قال ابن عبد البر في \"الاستيعاب\" ٣/ ٣٥٢: خبره في السراويل عند معاوية كذب وزور مختلق ليس له إسناد، ولا يشبه أخلاق قيس ولا مذهبه في معاوية، ولا سيرته في نفسه ونزاهته، وهي حكايته مفتعلة وشعر مزور.\n(^٣) من هامش الأصل، وفوقها: لعله سقط.","vol":"18","page":101},{"text":"(أمر) (^١) يكيدنا به إلا أعلمنا به. فبلغ ذَلِكَ عليًّا فعزله واستعمل محمد بن أبي بكر مكانه، فقال له قيس بن سعد: إن أمير المؤمنين خدع في أمري، ولكن افعل كذا وافعل كذا واحترس من كذا فظن محمد أنه غشه فخالف ذَلِكَ فأتي عليه.\nقَالَ المهلب: فيه أن لواء الإمام ينبغي أن يكون له صاحب معلوم، وإن كان من الأنصار فهو أولى للاستنان بالشارع؛ لأن قيس بن سعد كان من الأنصار، وهم الذين كانوا عاقدوا النبي - ﷺ - أن يقاتلوا الناس كافة حَتَّى يقولوا: لا إله إلا الله، فهم أشد الناس في قتال العدو (بعد ما) (^٢) هاجر مع رسول الله - ﷺ -، وبالأنصار نادى رسول الله - ﷺ - يوم حنين أول من نادى.\nوفي حديث على أيضًا: أن الراية لا يجب أن يحملها إلا من ولاه الإمام إياها، ولا تكون لمن أخذها إلا (بولاية) (^٣).\nوقال الطبري: فيه الدلالة البينة على أن إمام المسلمين إذا وجه جيشا أو سرية أن يؤمر عليهم أميرًا موثوقًا بنيته وبصيرته في قتالهم، ممن له بأس ومعرفة لسياسة الجيش وتدبير الحرب، وذلك أنه - ﷺ - وجه إلى خيبر من أفضل (الصحابه) (^٤) وأنفذهم بصيرة وغناء وأنكاهم للعدو، وجعل له لواء الراية يجتمع جيشه تحتها، فيثبتوا لثباتها عند اللقاء (ويرجفوا لرجفتها) (^٥).\n_________\n(^١) في الأصل: (أمير)، والمثبت من (ص ١).\n(^٢) في (ص ١): بعد من.\n(^٣) في (ص ١): بلواء.\n(^٤) في (ص ١): أصحابه.\n(^٥) في (ص ١): (ويرجعوا لرجعتها).","vol":"18","page":102},{"text":"وقوله: (\"لأعطين الراية\") عرفها بأل لأنها كانت من سنته في حروبه، فينبغي أن يسار بسيرته في ذلك.\nوروي أن لواءه كان أبيض ورايته سوداء من مرط مرجل لعائشة، رواه ابن عباس وبريدة فيما ذكره ابن أبي عاصم، وعن البراء: كانت سوداء مربعة. وقال جابر: دخل رسول الله مكة ولواؤه أبيض. وقال مجاهد: كان لرسول الله - ﷺ - لواء أغبر. وعند الرشاطي: الرايات إنما كانت بخيبر، وإنما كانت الألوية قبل. وروى ابن أبي عاصم من حديث سماك عن رجل من بني عجل قَالَ: ورأيت لواءً أبيض، والناس يقولون: هذا رسول الله - ﷺ -. وعن سماك عن رجل من قومه قَالَ: رأيت راية رسول الله - ﷺ - صفراء. وعن الحارث بن حسان: رأيت النبي - ﷺ - وإذا رايات سود، فقلت: من هذا؟ قالوا: عمرو بن العاصي قدم من غزاة، وعقد لبني سليم راية حمراء وللأنصار صفراء. وروي أن راية على يوم صفين كانت حمراء، مكتوب فيها محمد رسول الله، وكانت له راية سوداء.\nقَالَ المهلب: وفي حديث الزبير أن الراية لا يركزها إلا بإذن الإمام؛ لأنها علامة على الإمام ومكانه، فلا ينبغي أن يتصرف فيها إلا بأمره، ومما يدل على أنها ولاية قوله - ﷺ -: \"أخذ الراية زيد فأصيب، ثم أخذها خالد من غير إمرة ففتح له\" (^١) فهذا نص في ولايتها.\nقَالَ ابن الأثير: ولا يمسك اللواء إلا صاحب الجيش (^٢).\nقلتُ: في \"تاريخ (أبي) (^٣) الفرج الأموي\" أن عمر سئل عن الشعراء\n_________\n(^١) سلف برقم (١٢٤٦) كتاب: الجنائز، باب: الرجل ينعي إلى أهل الميت بنفسه.\n(^٢) \"النهاية\" لابن الأثير ٤/ ٢٧٩.\n(^٣) في (ص ١): ابن.","vol":"18","page":103},{"text":"فقال: زهير بن أبي سلمى أمير الشعراء، فقيل له: قَالَ رسول الله - ﷺ -: \"امرؤ القيس حامل لواء الشعراء وقائدهم إلى النار\" (^١) فقال: إن الراية لا تكون إلا مع الأمير.\nفائدة:\nاللواء ما عقد في طرف الرمح ويكون معه، وبذلك سمي لواء، والراية ثوب يجعل في طرف الرمح ويخلى كهيئته تصفقه الريح، قاله ابن العربي (^٢).\n(فائدة) (^٣) أخرى:\nفي حديث سلمة أن الرمد عذر والفضل له أن يخرج. وفي حديث آخر: فبات الناس يتشوفون إليها وغدوا كذلك، فقال: \"أين علي؟ \" فقالوا: رمد. فيحتمل كما قَالَ الداودي أن يقول: هذا علي حين قدم، ثم يدعوه بعد ذلك. فظاهر الحديث: (فأعطاه الراية) أن ذَلِكَ كان بإثر قولهم (هذا علي).\nفائدة ثالثة: في حديث على الخبر عن بعض أعلام النبوة، وذلك خبره عن الغيب الذي لا يكون مثله إلا بوحي من الله، وهو قوله: \"يفتح الله على يديه\".\n_________\n(^١) الحديث رواه أحمد ٢/ ٢٢٨ - ومن طريقه ابن الجوزي في \"العلل\" ١/ ١٣٠ (٢٠٠) - من طريق أبي الجهم الواسطي، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعًا بنحوه. وقال ابن الجوزي: هذا حديث لا يصح. اهـ. وللحديث طرق أخرى. انظر \"السلسلة الضعيفة\" (٢٩٣٠).\n(^٢) \"عارضة الأحوذي\" ٧/ ١٧٧.\n(^٣) من (ص ١).","vol":"18","page":104},{"text":"<span data-type='title' id=toc-2131>١٢٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"نُصِزتُ بِالرُّعْبِ مَسِيَرةَ شَهْرٍ</span>\"\nوَقَوْلِهِ -﷿-: ﴿سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللهِ﴾ [آل عمران: ١٥١]. قَالَه جَابِرٌ: عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٣٥]\n\n٢٩٧٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بُعِثْتُ بِجَوَامِعِ الكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، فَبَيْنَا أَنَا نَائِمٌ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ، فَوُضِعَتْ فِي يَدِي».\nقَالَ أَبُو هُرَيْرَةَ: وَقَدْ ذَهَبَ رَسُولُ اللهِ - ﷺ - وَأَنْتُمْ تَنْتَثِلُونَهَا. [٦٩٩٨، ٧٠١٣، ٧٢٧٣ - مسلم: ٥٢٣ - فتح ٦/ ١٢٨]\n\n٢٩٧٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ ابْنَ عَبَّاسٍ - ﵄ - أَخْبَرَهُ، أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ، أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ وَهُمْ بِإِيلِيَاءَ، ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ -، فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ كَثُرَ عِنْدَهُ الصَّخَبُ، فَارْتَفَعَتِ الأَصْوَاتُ، وَأُخْرِجْنَا، فَقُلْتُ لأَصْحَابِي حِينَ أُخْرِجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ، إِنَّهُ يَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح ٦/ ١٢٨]\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قالَ: \"بُعِثْتُ بِجَوَامِعِ الكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، فَبَيْنَا أَنَا نَائِمٌ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ فَوُضِعَتْ فِي يَدِي\".\nقَالَ أَبُو هُرَيْرَةَ: وَقَدْ ذَهَبَ رَسُولُ اللهِ - ﷺ - وأَنْتُمْ تَنْتَثِلُونَهَا.\nوحديث ابن عباس السالف: أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ، أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ وَهُمْ بِإِيلِيَاءَ، ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ -، فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الكِتَابِ كَثُرَ عِنْدَهُ الصخَبُ، فَارْتَفَعَتِ الأَصْوَاتُ، وَأُخْرِجْنَا، فَقُلْتُ","vol":"18","page":105},{"text":"لأَصْحَابِي حِينَ أُخْرِجْنَا: لَقَدْ أَمِرَ أَمْرُ ابن أَبِي كَبْشَةَ، إِنَّهُ يَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ.\nالشرح:\nالمناسبة في دخول حديث أبي سفيان هنا هذِه اللفظة: (إنه يخافه ملك بني الأصفر)؛ لأن بين الحجاز والشام مسيرة شهر وأكثر، نبه عليه ابن المنير (^١).\nوتعليق جابر أسنده في موضع آخر، وفي رواية: \"شهرًا أمامي وشهرًا خلفي\". ذكرتها في \"الخصائص\" (^٢)، وخص بالشهرين؛ لأن الله تعالى خص نبينا بخصائص لم يشركه غيره، فكأن الرعب يحصل في هذِه المدة ذهابًا، وإن حصل لسليمان في الريح، غدوها شهر ورواحها شهر، ونصره بالرعب مما خصه الله تعالى به وفضله ولم يؤته أحد غيره.\nقَالَ المهلب: وقد رأينا ذَلِكَ عيانًا، أخبرنا الأصيلي قَالَ: افتتحنا بلدة ثم صح عندنا بعدُ أن أهل القسطنطينية ساعة بلوغهم الخبر صاروا على سورها وتحصنوا، (وهي) (^٣) على أكثر من شهرين منها.\nوفيه: دليل كما قَالَ الخطابي: أن الفيء لرسول الله - ﷺ - يضعه حيث شاء؛ لأنه وصل إليه بالنصرة التي أوتيها من قبل الرعب الذي ألقي في قلوبهم منه، والفيء: كل مال لم يوجف عليه بخيل ولا ركاب، وهو ما جلا عنه أهله وتركوه من أجل الرعب، وكذا ما صالحوا عليه من\n_________\n(^١) \"المتواري\" ص ١٦٣.\n(^٢) ورد بهامش الأصل ما نصه: قال في \"الخصائص\": وروينا من حديث السائب ابن أخت نمر، فضلت على الأنبياء بخمس، فذكر منها: \"ونصرت بالرعب شهرًا أمامي شهرًا خلفي\" [\"غاية السول في خصائص الرسول\" ص ٢٥٨].\n(^٣) من (ص ١).","vol":"18","page":106},{"text":"جزية أو خراج من وجوه الأموال (^١).\nوأما جوامع الكلم فهو القرآن؛ لأنه تأتي الآية منه في معان مختلفة بتأويلات، وكل يؤدي إلى بر (لمتأوله) (^٢) والآخذ به. قَالَ تعالى: ﴿مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ﴾ [الأنعام: ٣٨] وهذا يدل على أن (الكتاب) (^٣) جوامع الكلم، وكقوله تعالى: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (١٩٩)﴾ [الأعراف: ١٩٩] فلو أن هذا نزل في تدبير الدنيا كلها والآخرة لكفاهما، وكذا قَالَ ابن التين: إن المراد بجوامع الكلم: القرآن، جمع الله فيه (من) (^٤) الألفاظ اليسيرة معاني كثيرة، ومنه ما جاء في صفته: يتكلم بجوامع الكلم. يعني أنه كثير المعاني قليل الألفاظ. وقَالَ عمر بن عبد العزيز: عجبت لمن لاحن الناس كيف لا يعرف جوامع الكلم؟ يقول: كيف لا يقتصر على الوجيز. ويترك الفضول وقال ابن شهاب فيما ذكره الإسماعيلي: (بلغني (^٥) أن جوامع الكلم) أن الله يجمع له الأمور الكثيرة التي كانت تكتب في الكتب قبله في الأمر الواحد أو الأمرين أو نحو ذَلِكَ، وقال الخطابي: معناه: إيجاز الكلام في إشباع المعاني.\nوفيه: الحث على حسن التفهيم والاستنباط لاستخراج تلك المعاني وتبيين تلك الدقائق المودعة فيها (^٦).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٢٣.\n(^٢) في (ص ١): لتناوله.\n(^٣) في (ص ١): القرآن.\n(^٤) من (ص ١).\n(^٥) ورد بهامش الأصل ما نصه: بلاغ ابن شهاب عزاه شيخنا هنا إلى الإسماعيلي وفي \"الخصائص\" إلى \"دلائل البيهقي\"، وهو في البخاري في التعبير. قال شيخنا: إن البيهقي عزاه إلى البخاري ومسلم.\n(^٦) \"أعلام الحديث\" ٢/ ١٤٢٢.","vol":"18","page":107},{"text":"وقوله: (\"أتيت بمفاتح خزائن الأرض\") لا شك أن العرب كانت أقل الأمم أموالًا، فبشرهم بأنها تفسير أموال كسرى وقيصر إليهم، وهم الذين يملكون الخزائن. وقال ابن التين: يحتمل أن يريد هذا وهو ما فتح لأمته بعده فغنموه واستباحوا خزائن الملوك المدخرة، وهو ما جزم به ابن بطال (^١).\nويحتمل أن يريد الأرض التي فيها المعادن، وكذلك قَالَ أبو هريرة: (وأنتم تنتثلونها) أي: تستخرجونها وتثيرونها من مواضعها، يقال: نثلت البئر وانتثلتها إذا استخرجت ترابها، وهو التنثيل، وكذلك: نثلت كنانتي: استخرجت ما فيها من النبل، وقيل: النثل: ترك الشيء مرة واحدة. وفي رواية: وأنتم ترغثونها، أي: تستخرجون درها وترضعونها.\nومعنى الحديث أنه - ﷺ - ذهب ولم ينل منها شيئًا، بل قسم ما أدرك منها بينكم وآثركم بها، ثم أنتم تنثلونها على حسب ما وعدكم.\nوهذا الحديث في معنى حديث مصعب بن عمير الذي مضى ولم يأخذ من الدنيا زهدًا فيها، فكذلك رسول الله - ﷺ -.\nوفيه: دلالة على أن للأئمة استخراج المعادن وإعطاءها لمن يعمل فيها ويطلب نيلها.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٤٢ - ١٤٣.","vol":"18","page":108},{"text":"<span data-type='title' id=toc-2132>١٢٣ - باب حَمْلِ الزَّادِ فِي الغَزْوِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ [البقرة: ١٩٧]\n\n٢٩٧٩ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي وَحَدَّثَتْنِي أَيْضًا فَاطِمَةُ، عَنْ أَسْمَاءَ - ﵂ - قَالَتْ: صَنَعْتُ سُفْرَةَ رَسُولِ اللهِ - ﷺ - فِي بَيْتِ أَبِي بَكْرٍ حِينَ أَرَادَ أَنْ يُهَاجِرَ إِلَى المَدِينَةِ، قَالَتْ: فَلَمْ نَجِدْ لِسُفْرَتِهِ وَلَا لِسِقَائِهِ مَا نَرْبِطُهُمَا بِهِ، فَقُلْتُ لأَبِي بَكْرٍ وَاللهِ مَا أَجِدُ شَيْئًا أَرْبِطُ بِهِ إِلاَّ نِطَاقِي. قَالَ فَشُقِّيهِ بِاثْنَيْنِ، فَارْبِطِيهِ بِوَاحِدٍ السِّقَاءَ وَبِالآخَرِ السُّفْرَةَ. فَفَعَلْتُ، فَلِذَلِكَ سُمِّيَتْ ذَاتَ النِّطَاقَيْنِ. [٥٣٨٨،٣٩٠٧ - فتح ٦/ ١٢٩]\n\n٢٩٨٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، أَخْبَرَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: أَخْبَرَنِي عَطَاءٌ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: كُنَّا نَتَزَوَّدُ لُحُومَ الأَضَاحِيِّ عَلَى عَهْدِ النَّبِيِّ - ﷺ - إِلَى المَدِينَةِ. [انظر: ١٧١٩ - مسلم: ١٩٧٢ - فتح ٦/ ١٢٩]\n\n٢٩٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الْوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى قَالَ: أَخْبَرَنِي بُشَيْرُ بْنُ يَسَارٍ، أَنَّ سُوَيْدَ بْنَ النُّعْمَانِ - ﵁ - أَخْبَرَهُ أَنَّهُ خَرَجَ مَعَ النَّبِيِّ - ﷺ - عَامَ خَيْبَرَ، حَتَّى إِذَا كَانُوا بِالصَّهْبَاءِ -وَهْيَ مِنْ خَيْبَرَ وَهْيَ أَدْنَى خَيْبَرَ- فَصَلَّوُا العَصْرَ، فَدَعَا النَّبِيُّ - ﷺ - بِالأَطْعِمَةِ، فَلَمْ يُؤْتَ النَّبِيُّ - ﷺ - إِلاَّ بِسَوِيقٍ، فَلُكْنَا فَأَكَلْنَا وَشَرِبْنَا، ثُمَّ قَامَ النَّبِيُّ - ﷺ - فَمَضْمَضَ وَمَضْمَضْنَا، وَصَلَّيْنَا. [انظر: ٢٠٩ - فتح ٦/ ١٢٩]\n\n٢٩٨٢ - حَدَّثَنَا بِشْرُ بْنُ مَرْحُومٍ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ -﵁ - قَالَ: خَفَّتْ أَزْوَادُ النَّاسِ وَأَمْلَقُوا، فَأَتَوُا النَّبِيَّ - ﷺ - فِي نَحْرِ إِبِلِهِمْ، فَأَذِنَ لَهُمْ، فَلَقِيَهُمْ عُمَرُ فَأَخْبَرُوهُ، فَقَالَ: مَا بَقَاؤُكُمْ بَعْدَ إِبِلِكُمْ؟! فَدَخَلَ عُمَرُ عَلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَا بَقَاؤُهُمْ بَعْدَ إِبِلِهِمْ؟! قَالَ رَسُولُ اللهِ - ﷺ - «نَادِ فِي النَّاسِ يَأْتُونَ بِفَضْلِ أَزْوَادِهِمْ». فَدَعَا وَبَرَّكَ عَلَيْهِ، ثُمَّ دَعَاهُمْ بِأَوْعِيَتِهِمْ، فَاحْتَثَى النَّاسُ حَتَّى فَرَغُوا، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ الله، وَأَنِّي رَسُولُ اللهِ». [انظر: ٢٤٨٤ - فتح ٦/ ١٢٩]","vol":"18","page":109},{"text":"ذكر فيه أربعة أحاديث:\nأحدها: حديث أَسْمَاءَ: أنها صَنَعْتْ سُفْرَةَ رَسُولِ اللهِ - ﷺ - فِي بَيْتِ أَبِي بَكْرٍ حِينَ أَرَادَ أَنْ يُهَاجِرَ إِلَى المَدِينَةِ، قَالَتْ: فَلَمْ نَجِدْ لِسُفْرَتِهِ وَلَا لِسِقَائِهِ مَا نَرْبِطُهُمَا بِهِ، فَقُلْتُ لأَبِي بَكْرٍ: والله مَا أَجِدُ شَيْئًا أَرْبِطُ بِهِ إِلَّا نِطَاقِي. قَالَ: فَشُقّيهِ بِاثْنَيْنِ، فَارْبِطِيهِ: بِوَاحِدٍ السِّقَاءَ، وَبِالآخَرِ السُّفْرَةَ. فَفَعَلْتُ. فَلِذَلِكَ سُمِّيَتْ ذَاتَ النِّطَاقَيْنِ.\nثانيها: حديث جَابِرَ بْنَ عَبْدِ اللهِ: كُنَّا نَتَزَوَّدُ لُحُومَ الأَضَاحِيِّ عَلَى عَهْدِ رسول الله - ﷺ - إِلَى المَدِينَةِ.\nثالثها: حديث سُوَيْدِ بْنِ النُّعْمَانِ - ﵁ - أَنَّهُ خَرَجَ مَعَ النَّبِيُّ - ﷺ - عَامَ خَيْبَرَ، حَتَّى إِذَا كَانُوا بِالصهْبَاءِ -وَهْيَ مِنْ خَيْبَرَ، وَهْيَ أَدْنَى من خَيْبَرَ- فَصَلَّوُا العَصْرَ، فَدَعَا النَّبِيُّ - ﷺ - بالأَطْعِمَةِ، فَلَمْ يُؤْتَ إِلَّا بالسويق، فَلُكْنَا وَشَرِبْنَا، ثُمَّ قَامَ النَّبِيُّ - ﷺ - فَمَضْمَضَ وَمَضْمَضْنَا، وَصَلَّيْنَا.\nرابعها: حديث سَلَمَةَ: خَفَّتْ أَزْوَادُ النَّاسِ وَأَمْلَقُوا، فَأَتَوُا النَّبِيَّ - ﷺ - فِي نَحْرِ إِبِلِهِمْ، فَأَذِنَ لَهُمْ، فَلَقِيَهُمْ عُمَرُ فَأَخْبَرُوهُ، فَقَالَ: مَا بَقَاؤُكُمْ بَعْدَ إِبِلِكُمْ؟! فَدَخَلَ عُمَرُ عَلَى النَّبِيُّ - ﷺ - فَقَالَ: يَا رَسُولَ الله، مَا بَقَاؤُهُمْ بَعْدَ إبلِهِمْ؟! قَالَ رَسُولُ الله - ﷺ -: \"نَادِ فِي النَّاسِ يَأْتُونَ بِفَضْلِ أَزْوَادِهِمْ\". فَدَعَا وَبَرَّكَ عَلَيْهِ، ثُمَّ دَعَاهُمْ بِأَوْعِيَتِهِمْ، فَاحْتَثَى النَّاسُ حَتَّى فَرَغُوا، ثُمَّ قَالَ رَسُولُ الله - ﷺ -: \"أَشْهَدُ أَنْ لَا إله إِلاَّ الله وَأَنِّي رَسُولُ الله\".\nالشرح:\nما ذكره ظاهر في أخذ الزاد وتحمل ثقله في الأسفار البعيدة، اقتداء بخير البرية وأكرمها على ربه وعباده وشفيع الأمم كلها يوم القيامة، والآية نزلت -عند جماعة من المفسرين- في ناس من أهل اليمن كانوا يخرجون إلى مكة بغير زاد، وقد سلف ذَلِكَ في الحج، وهو","vol":"18","page":110},{"text":"رافع لما يدعيه أهل البطالة من الصوفية والمخرقة على الناس باسم التوكل الذي (المتزودون) (^١) أولى به منهم، ولما أملقوا جمع بقايا أزوادهم وجعلهم فيه سواء، ليس من كان له بقية منها بأولى ممن لم يكن له شيء.\nففيه: أنه إذا أصاب الناس مخمصة ومجاعة يأمر الإمام الناس بالمواساة، ويجبرهم عليه على وجه النظر لهم بثمن وغيره، وقد استدل به بعض الفقهاء على أنه يجوز للإمام عند قلة الطعام أن يأمر من عنده طعام يفضل عن قوته أنه يخرجه للبيع ويجبره عليه؛ لما فيه من صلاح الناس، ولم يره مالك وقال: لا إجبار فيه.\nوفيه أيضًا: أن للإمام أن يحبس الناس في الغزو ويصبرهم على الجوع وعلى غير زاد، ويعللهم بما أمكن حَتَّى يتم قصده.\n(وقول أسماء) (^٢): (فقلت لأبي بكر: والله ما أجد شيئًا أربط به إلا نطاقي). فيه: استشارتها والدها وكانت حينئذ عند الزبير.\nو(النطاق): شريطة تشد بها المرأة وسطها ترفع بها ثيابها وترسل عليها إزارها، ذكره القزاز.\nوقال ابن فارس: إنه إزار فيه تكة تلبسه النساء (^٣). وقال الداودي: إنه المئزر، وهو المنطق. وقال الهروي: المناطق واحدها: منطق، وهو النطاق، وهو أن تأخذ المرأة ثوبًا فتلبسه ثم تشد إزارها وسطها بحبل ثم ترسل الأعلى على الأسفل. قَالَ: وبذلك سميت أسماء ذات النطاقين؛\n_________\n(^١) في (ص ١): المترددون.\n(^٢) في الأصل: (وقوله)، والمثبت من (ص ١).\n(^٣) \"مجمل اللغة\" ٣/ ٨٧٢.","vol":"18","page":111},{"text":"لأنها كانت تطارق نطاقًا على نطاق، وقيل: كان لها نطاقان تلبس أحدهما وتحمل في الآخر الزاد إلى رسول الله - ﷺوهو في الغار (^١).\nوالصهباء: طرف من خيبر من جهة المدينة.\nوقوله: (فلكنا) هو بضم اللام وإسكان الكاف، يقال: لكن اللقمة ألوكها في فمي لوكًا.\nو(السويق): دقيق القمح المقلوأ والشعير أو الذرة أو الشُلت أو الدخن.\nوقوله: (وشربنا). قَالَ الداودي: ما أراه محفوظًا؛ لأنه كان يجري من المضمضة، ولكن قد لا يبلغ الشرب ما تبلغه المضمضة عند أكل السويق.\nقَالَ: وفيه من الأحكام عطية المجهول وهبة الواحد للجماعة. وتعقبه ابن التين فقال: ليس في الحديث ذَلِكَ وليس كما ذكر.\nومعنى (أملقوا): قلَّتُ أزوادهم.\nوفيه: إذن الشارع في نحر الإبل عند الحاجة إلى ذَلِكَ.\nوفيه: استحياؤه من زيد وتواضعه أن يدعوه إلا عند الحاجة، وفيه: ما كان عمر عليه من الجلد وحسن النظر في الأمور.\nوفيه: الشفاعة بفاضل القوم.\nوفيه: إجابة الشارع.\nوفيه: الطلبة بالإشارة دون التصريح، وبركة دعائه وثقته بالله.\nوفيه: الاحتثاء في الأوعية من غير كيل، وفيه: اعتراض الوزير رأي الأمير وإن لم يشاوره الأمير، عملًا بقوله: (ما بقاؤكم بعد إبلكم؟) لأن\n_________\n(^١) \"النهاية في غريب الحديث\" ٥/ ٧٥ - ٧٦.","vol":"18","page":112},{"text":"الخطة تعطيه ذَلِكَ، وقد فعل ذَلِكَ الصديق في سلب أبي قتادة.\nوفيه: أن الظهر عليه مدار المسافر، لاسيما بالحجاز الذي الراجل فيه هالك في أغلب أحواله إن لم يأوِ إلى ظهرٍ أو صاحب ظهر ليحمل بعض مؤنته، ألا ترى قول عمر: (ما بقاؤهم بعد إبلهم؟) يعني أن بقاءهم يسير لغلبة الهلكة على الراجل، وهذا القول من عمر أحد ما قيل في النهي عن أكل لحوم الحمر الأهلية يوم خيبر، استبقاء لظهورها؛ ليحمل المسلمين عليها ويحمل أزوادهم.\nوفي قوله: (ما بقاؤهم بعد إبلهم؟) دليل على أن الأرض تقطع مسافتها. قَالَ ابن بطال: وليست تطوى (الأرض) (^١) كما يدعي بعض (الخياطين) (^٢) أنه يحج في (قاصية) (^٣) من (قواصي) (^٤) الأرض في ثلاثة أيام أو أربعة، ثم قَالَ: وهذا منتقض من وجوه، وإنما قَالَ - ﷺ -: \"فإن الأرض تطوى بالليل\" (^٥) أي: أنها تقرب مسافتها (بتيسير) (^٦) المشي وقطع ما لا يرى منها، فإذا أصبح وعرف مكانه حمد سراه، وعند الصباح يحمد القوم السرى.\nوفيه: من أعلام نبوته كثرة القليل حَتَّى تزودوا منه أجمعون. قَالَ ابن بطال: فكيف يدعي من البطالين قلب الأعيان بعد رسول الله (^٧).\n_________\n(^١) في (ص ١): المسافات.\n(^٢) في (ص ١): الحناطين.\n(^٣) في (ص ١): ناحية\n(^٤) في (ص ١): نواحي.\n(^٥) رواه أبو داود (٢٥٧١) من حديث أنس. وانظر تمام تخريجه في \"الصحيحة\" (٦٨١).\n(^٦) في (ص ١): بيسير.\n(^٧) \"شرح ابن بطال\" ٥/ ١٤٥ - ١٤٦.","vol":"18","page":113},{"text":"<span data-type='title' id=toc-2133>١٢٤ - باب حَمْلِ الزَّادِ عَلَى الرِّقَابِ</span>\n٢١٨٣ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرٍ - ﵁ - قَالَ: خَرَجْنَا وَنَحْنُ ثَلَاثُمِائَةٍ نَحْمِلُ زَادَنَا عَلَى رِقَابِنَا، فَفَنِي زَادُنَا، حَتَّى كَانَ الرَّجُلُ مِنَّا يَأْكُلُ فِي كُلِّ يَوْمٍ تَمْرَةً. قَالَ رَجُلٌ: يَا أَبَا عَبْدِ اللهِ، وَأَيْنَ كَانَتِ التَّمْرَةُ تَقَعُ مِنَ الرَّجُلِ قَالَ لَقَدْ وَجَدْنَا فَقْدَهَا حِينَ فَقَدْنَاهَا، حَتَّى أَتَيْنَا البَحْرَ فَإِذَا حُوتٌ قَدْ قَذَفَهُ البَحْرُ، فَأَكَلْنَا مِنْهَا ثَمَانِيَةَ عَشَرَ يَوْمًا مَا أَحْبَبْنَا. [انظر: ٢٤٨٣ - مسلم: ١٩٣٥ - فتح ٦/ ١٣٠]\nذكر فيه حديث جَابِرٍ - ﵁ - قَالَ: خَرَجْنَا وَنَحْنُ ثَلَاثُمِائَةٍ نَحْمِلُ أزوادنا عَلَى رِقَابِنَا، فَفَنِيَ زَادُنَا، حَتَّى كَانَ الرَّجُلُ مِنَّا يَأْكُلُ فِي كُلِّ يَوْمٍ تَمْرَةً.\nثم ذكر قصة العنبر، وقال هنا: (فإذا حوت قذفه البحر). وفي رواية مالك: مثل الظرب يعني: الجبل الصغير (^١). وفي أخرى: ألقى البحر دابة يقال لها: العنبر (^٢). وفي أخرى: فنصب ضلع من أضلاعها، فدخل الفارس تحته (^٣). وذكر ذَلِكَ اعتبارًا لخلق الله وتفخيمًا من عظم قدرته ليختبر بذلك المخبر فيتذكر بذلك السامع.\nوهذِه التمرة إنما كانت تغني عنهم ببركة سيدنا رسول الله - ﷺ - وبركة الجهاد معه، وإنما بارك الله لهم في التمرة حَتَّى وجدوا لها مسدًا من الجوعة متبينة في (أجسامهم) (^٤) وصبرهم حَتَّى فقدوها على الجوع؛ لئلا تخرق العادة عن رتبتها، ولا تخرج الأمور عن معهودها المتسق\n_________\n(^١) \"الموطأ\" ص ٥٧٩ (٢٤).\n(^٢) سيأتي برقم (٥٤٩٤) كتاب: الذبائح، باب: قول الله تعالى: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ﴾.\n(^٣) سيأتي أيضًا برقم (٥٤٩٤).\n(^٤) في (ص ١): أجسادهم.","vol":"18","page":114},{"text":"في حكمته -﷿-، مع أنه قدير أن يخلق لهم طعامًا ويجعل لهم من الحجارة خبزًا، ومن الجلاميد فاكهة، لكنه مع قدرته على ذَلِكَ لم يخرجهم عن العادة، وفيه: ما ترجم له.","vol":"18","page":115},{"text":"<span data-type='title' id=toc-2134>١٢٥ - باب إِردَافِ المَرْأَةِ خَلْفَ أَخِيهَا</span>\n٢١٨٤ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا عُثْمَانُ بْنُ الأَسْوَدِ، حَدَّثَنَا ابْنُ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، يَرْجِعُ أَصْحَابُكَ بِأَجْرِ حَجٍّ وَعُمْرَةٍ، وَلَمْ أَزِدْ عَلَى الْحَجِّ. فَقَالَ لَهَا: «اذْهَبِى وَلْيَرْدِفْكِ عَبْدُ الرَّحْمَنِ». فَأَمَرَ عَبْدَ الرَّحْمَنِ أَنْ يُعْمِرَهَا مِنَ التَّنْعِيمِ، فَانْتَظَرَهَا رَسُولُ اللهِ - ﷺ - بِأَعْلَى مَكَّةَ حَتَّى جَاءَتْ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح ٦/ ١٣١]\n\n٢٩٨٥ - حَدَّثَنِي عَبْدُ اللهِ، حَدَّثَنَا ابن عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَمْرِو بْنِ أَوْسٍ، عَنْ عَندِ الرَّحْمَنِ بْنِ أَبي بَكْرٍ الصِّدِّيقِ - ﵄ - قَالَ: أَمَرَني النَّبِيُّ - ﷺ - أَنْ أُرْدِفَ عَائِشَةَ وَأُعْمِرَهَا مِنَ التَّنْعِيمِ. [انظر: ١٧٨٤ - مسلم: ١٢١٢ - فتح ٦/ ١٣١]\nذكر فيه حديث عائشة - ﵂ - في إرداف عائشة خلف أخيها عبد الرحمن ليعمرها من التنعيم وقد سلف من طريقين، وهو ظاهر فيما ترجم له.\nوفيه: الإرداف عند الإطاقة وتغتفر المشقة اليسيرة ما لم تكن إسرافًا، وركوب المرأة (خلف) (^١) الرجل على الدابة وإن كانت ذات محرم منه، فإن السنة في ذَلِكَ والأدب أن تكون خلفه على الدابة، ولا يحملها أمامه خوف الفتنة، وكذلك فعل موسى بابنة شعيب - ﵉ - حين دلته على الطريق وكانت الريح تضرب ثيابها، فقال لها: كوني خلفي وأشيري إلى الطريق. ولذلك قالت لأبيها: ﴿إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ﴾ [القصص: ٢٦]\nتنبيه:\nروى البخاري هذا الحديث عن عمرو بن علي، وهو الفلاس حافظ\n_________\n(^١) جاء في الهامش: (مع).","vol":"18","page":116},{"text":"البصرة، ووقع في كتاب ابن التين أن الشيخ أبا الحسن قَالَ: إنه عمرو الناقد. وأن الشيخ أبا عمران قَالَ: إنه ليس هو الناقد. وهو كما قَالَ، فالناقد هو: عمرو بن محمد الحافظ نزيل (الرقة) (^١).\n_________\n(^١) في الأصل: (الكوفة)، والمثبت من (ص ١) وهو الموافق لما في \"الجرح والتعديل\" ٦/ ٢٦٢ (١٤٥١)، و\"تهذيب الكمال\" ٢٢/ ٢١٣ (٤٤٤٢).","vol":"18","page":117},{"text":"<span data-type='title' id=toc-2135>١٢٦ - باب الارْتِدَافِ فِي الغَزوِ وَالْحَجِّ</span>\n٢١٨٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: كُنْتُ رَدِيفَ أَبِي طَلْحَةَ، وَإِنَّهُمْ لَيَصْرُخُونَ بِهِمَا جَمِيعًا: الحَجِّ وَالْعُمْرَةِ [انظر: ١٠٨٩ - فتح ٦/ ١٣١]\nذكر فيه حديث أَنَسٍ - ﵁ -: كُنْتُ رَدِيفَ أَبِي طَلْحَةَ، وَإِنَّهُمْ لَيَصْرُخُونَ بِهِمَا جَمِيعًا: الحَجِّ، وَالْعُمْرَةِ.\nوقد سلف الارتداف في أول الحج، ومعناه: التعاون على أفعال البرقي الغزو والحج وكل سبيل الله تعالى، وأن ذَلِكَ من السنة ومن فعل السلف الصالح، وهو من باب التواضع.","vol":"18","page":118},{"text":"<span data-type='title' id=toc-2136>١٢٧ - باب الرِّدْفِ عَلَى الحِمَارِ</span>\n٢٩٨٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو صَفْوَانَ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ عَلَى حِمَارٍ، عَلَى إِكَافٍ عَلَيْهِ قَطِيفَةٌ، وَأَرْدَفَ أُسَامَةَ وَرَاءَهُ. [٤٥٦٦، ٥٦٦٣، ٥٩٦٤، ٦٢٠٧، ٦٢٥٤ - مسلم:\n\n١٧٩٨ - فتح ٦/ ١٣١]\n\n٢٩٨٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، قَالَ يُونُسُ: أَخْبَرَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - أَقْبَلَ يَوْمَ الفَتْحِ مِنْ أَعْلَى مَكَّةَ عَلَى رَاحِلَتِهِ، مُرْدِفًا أُسَامَةَ بْنَ زَيْدٍ وَمَعَهُ بِلَالٌ وَمَعَهُ عُثْمَانُ بْنُ طَلْحَةَ مِنَ الحَجَبَةِ، حَتَّى أَنَاخَ فِي المَسْجِدِ، فَأَمَرَهُ أَنْ يَأْتِيَ بِمِفْتَاحِ البَيْتِ، فَفَتَحَ وَدَخَلَ رَسُولُ اللهِ - ﷺ - وَمَعَهُ أُسَامَةُ وَبِلَالٌ وَعُثْمَانُ، فَمَكَثَ فِيهَا نَهَارًا طَوِيلًا ثُمَّ خَرَجَ، فَاسْتَبَقَ النَّاسُ، وَكَانَ عَبْدُ اللهِ بْنُ عُمَرَ أَوَّلَ مَنْ دَخَلَ، فَوَجَدَ بِلَالًا وَرَاءَ البَابِ قَائِمًا، فَسَأَلَهُ أَيْنَ صَلَّى رَسُولُ اللهِ - ﷺ - فَأَشَارَ لَهُ إِلَى المَكَانِ الذِي صَلَّى فِيهِ، قَالَ عَبْدُ اللهِ فَنَسِيتُ أَنْ أَسْأَلَهُ كَمْ صَلَّى مِنْ سَجْدَةٍ. [انظر: ٣٩٧ - مسلم: ١٣٢٩ - فتح ٦/ ١٣١]\nذكر فيه حديث أُسَامَةَ بْن زيدٍ أَنَّ رَسُولَ اللهِ - ﷺ - ركِبَ عَلَى حِمَارٍ عَلَى إِكَافٍ عَلَيْهِ قَطِيفَةٌ، وَأَرْدَفَ أُسَامَةَ وَرَاءَهُ.\nويأتي في اللباس (^١) والتفسير والأدب والطب، والاستئذان، وأخرجه مسلم في المغازي والنسائي في الطب (^٢)، وأهمله ابن عساكر.\nوحديث نَافِعٍ، عَنْ عَبْدِ اللهِ أَنَّ رَسُولَ الله - ﷺ - أقْبَلَ يَوْمَ الفَتْحِ مِنْ أَعْلَى مَكَّةَ عَلَى رَاحِلَتِهِ مُرْدِفًا أُسَامَةَ بْنَ زيدٍ، وَمَعَهُ بِلَالٌ فذكر صلاته\n_________\n(^١) ورد بهامش الأصل: في التفسير والطب واللباس والأدب والاستئذان، كذا الترتيب.\n(^٢) النسائي في \"الكبرى\" ٤/ ٣٥٦ (٧٥٠٢).","vol":"18","page":119},{"text":"في الكعبة.\nوفي سند الأول (أبو صفوان): وهو عبد الله بن سعيد بن عبد الملك بن مروان.\nوفيه: الدلالة لما ترجم له.\nوفيه: التواضع من وجوه ركوب الإمام الحمار وركوبه على قطيفة وإردافه الغلام.\nوفيه: البيان عن أنه - ﷺ - مع محله من الله وجلالة منزله لم يكن يرفع نفسه على أن يحمل ردفًا معه على دابته، ولكنه كان يردف لتتأسى به في ذَلِكَ أمته، فلا يأنفوا مما لم يكن يأنف منه رسول الله - ﷺ -، ولا يستنكفوا مما لم يستنكف منه.\nوفي حديث أسامة وغيره اتخاذ المطايا في السفر، وفيه ركوب الحمار على الإكاف بالقطيفة.\nوفيه: التوطؤ بالقطيفة.\nوفيه: فضل أسامة ودخول مكة من أعلاها راكبًا.\nوفيه: قرب عثمان الحجبي منه وإناخة الراحلة في المسجد.\nوفيه: المقام بالبيت طويلًا، وفي غير هذا الموضع ما علق عليهم الباب.\nوقول بلال: (إنه صلى). قد سلف الجمع بينه وبين من نفى الصلاة فيه، وهو الفضل. قَالَ البخاري: فأخذ الناس بقول بلال، ويبعد إرادة الدعاء وإن ذكره الداودي؛ لأنه قَالَ: (فنسيت أن أسأله: كم صلى من سجدة). يريد: من ركعة.","vol":"18","page":120},{"text":"<span data-type='title' id=toc-2137>١٢٨ - باب مَنْ أَخَذَ بِالرِّكَابِ وَنَحْوِهِ</span>\n٢٩٨٩ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كُلُّ سُلَامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَةٌ كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ، يَعْدِلُ بَيْنَ الاثْنَيْنِ صَدَقَةٌ، وَيُعِينُ الرَّجُلَ عَلَى دَابَّتِهِ، فَيَحْمِلُ عَلَيْهَا، أَوْ يَرْفَعُ عَلَيْهَا مَتَاعَهُ صَدَقَةٌ، وَالْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ، وَكُلُّ خَطْوَةٍ يَخْطُوهَا إِلَى الصَّلَاةِ صَدَقَةٌ، وَيُمِيطُ الأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ». [انظر: ٢٧٠٧ - مسلم: ١٠٠٩ - فتح ٦/ ١٣٢]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: \"كلُّ سُلَامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَة\". وقد سلف.\nوموضع الحاجة منه قوله: \"ويعين الرجل على دابته فيحمل عليها\" فإنه يدخل فيه الأخذ بالركاب وغيره، ولا شك أن الأخذ بالركاب من الفضائل، وهي صدقة من الآخذ بالركاب على الراكب، لأنه معروف، وقد أخذ ابن عباس بركاب زيد بن ثابت فقال له: لا تفعل يا ابن عم رسول الله - ﷺ -. فقال: هكذا أُمرنا أن نفعل بعلمائنا، فأخذ زيد بيد ابن عباس فقبلها، فقال له: لا تفعل. فقال: هكذا أمرنا أن نفعل بآل رسول الله - ﷺ - (^١).\nوقوله: (\"وكل خطوة يخطوها إلى الصلاة صدقة\") أي: فيرفع له بها درجة ويحط عنه خطيئة؛ ولهذا حث الشارع على كثرة الخطا إلى المساجد، وترك الإسراع في السَّير إليه.\n_________\n(^١) رواه الحاكم ٣/ ٤٢٣ ومن طريقه البيهقي ٦/ ٢١١، من طريق محمد بن عمرو، عن أبي سلمة به وليس فيه ذكر أن زيد بن ثابت قبَّل يد ابن عباس.","vol":"18","page":121},{"text":"وقوله: (يميط) أي: يزيل. يقال: ماط الرجل الشيء يميطه (ميطًا) (^١) وأماطه: إذا أزاله. ويقال: أماط الله عنك الأذى، إذا دعوت له بزواله، قاله القزاز، وهو قول الكسائي، وأنكره الأصمعي وقال: مطت أنا وأمطت غيري.\n_________\n(^١) من (ص ١).","vol":"18","page":122},{"text":"<span data-type='title' id=toc-2138>١٢٩ - باب السَّفَرِ بِالْمَصَاحِفِ إِلَى أَرْضِ العَدُوِّ</span>\nوَكَذَلِكَ يُرْوى عَنْ مُحَمَّدِ بْنِ بِشْرٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ -.\nوَتَابَعَهُ ابن إِسْحَاقَ، عَنْ نَافِع، عَنِ ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ -. وَقَدْ سَافَرَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ فِي أَرْضِ العَدُوِّ وَهُمْ يَعْلَمُونَ القُرْآنَ.\n\n٢٩٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى أَنْ يُسَافَرَ بِالْقُرْآنِ إِلَى أَرْضِ العَدُوِّ. [مسلم: ١٨٦٩ - فتح ٦/ ١٣٣].\nحَدَّثنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِع، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ النبيَّ - ﷺ - نَهَى أَنْ يُسَافَرَ بِالْقُرْآنِ إِلَى أَرْضِ العَدُوِّ.\nهذا الحديث أخرجه مسلم أيضًا كذلك وبزيادة: \"لا تسافروا بالقرآن فإني لا آمن أن يناله العدو\". وقال أيوب: فقد ناله العدو وخاصمكم به وفي ثالث: \"فإني أخاف\" وفي رابع: \"مخافة أن يناله العدو\" (^١).\nوقال مالك فيما نقله أبو عمر، وهو كذلك في \"الموطأ\" (^٢): أرى ذَلِكَ مخافة أن يناله العدو. وكذلك قَالَ يحيى -الأندلسي- والقعنبي وابن بكير وأكثر الرواة؛ ورواه ابن وهب، عن مالك فقال في آخره: \"خشية أن يناله العدو\". في سياقه الحديث، لم يجعلوه من قول مالك؛ وكذلك قَالَ عبيد الله بن عمر وأيوب، عن نافع، عن ابن عمر\n_________\n(^١) أربعة هذِه الروايات رواها مسلم (١٨٦٩) كتاب: الإمارة، باب: النهي أن يسافر بالمصحف إلى أرض الكفار إذا خيف وقوعه بأيديهم.\n(^٢) \"الموطأ\" ص ٢٧٧.","vol":"18","page":123},{"text":"- ﵄ -: نهى أن يسافر بالقرآن؛ ورواه الليث، عن نافع، عن ابن عمر، عن النبي - ﷺ - أنه كان ينهى أن يسافر بالقرآن إلى أرض العدو ويخاف أن يناله العدو. وقال إسماعيل بن أمية: وليث بن أبي سليم، عن نافع، عن ابن عمر (قَالَ:) (^١) قَالَ رسول الله - ﷺ -: \"لا تسافروا بالقرآن إلى أرض العدو فإني أخاف أن يناله العدو\" وكذا قال شعبة، عن أيوب، عن نافع، عن ابن عمر، عن النبي - ﷺ -.\nقَالَ أبو عمر: وهو مرفوع صحيح (^٢). وزعم الإسماعيلي أن ابن مهدي وصله عن مالك ولم يفصله، ولما ذكره ابن الجوزي بلفظ: \"فإني لا آمن أن يناله العدو\".\n(قلتُ:) (^٣) ظاهره رفعه إلى رسول الله - ﷺ -. وقال الخطيب: قوله: (مخافة .. إلى آخره) هو قول مالك، بين ذَلِكَ أبو مصعب وابن وهب وابن القاسم، والمسند النهي حسب (^٤)، وقال الحميدي: عن البرقاني: لم يقل: كره إلا ابن بشر، ورواه جماعة عن عبيد الله، فاتفقوا على لفظ النهي (^٥). ثم اعلم أن في بعض نسخ البخاري: باب: كراهية السفر بالمصاحف إلى أرض العدو.\nواعترض ابن بطال على الترجمة التي أوردناها أولًا فقال: هذا الباب وقع فيه غلط من الناسخ، والصواب البداءة بالمسند، ثم بقوله: (وكذلك يروى) إلى آخره، وتابعه ابن إسحاق (^٦). قلتُ: وكذا فعله\n_________\n(^١) من (ص ١).\n(^٢) \"التمهيد\" ١٥/ ٢٥٣ - ٢٥٤.\n(^٣) من (ص ١).\n(^٤) \"المدرج في النقل\" ١/ ٤١١.\n(^٥) \"الجمع بين الصحيحين\" ٢/ ٢٣٦.\n(^٦) \"شرح ابن بطال\" ٥/ ١٤٩.","vol":"18","page":124},{"text":"أبو نعيم في \"مستخرجه\" وإنما أتى بالمتابعة لأجل زيادة: \"مخافة أن يناله العدو\" وجعله مرفوعًا، (ولن يصح ذَلِكَ عند مالك ولا عند البخاري، وإنما هي من قول) (^١) مالك.\nوقال المنذري: رواه بعضهم من حديث ابن مهدي والقعنبي عن مالك، فأدرج هذِه الزيادة في الحديث، وقد اختلف على القعنبي فيها فمرَّة بين أنها قول مالك، ومرة أدرجها، ورواه يحيى بن يحيى النيسابوري عن مالك فلم يذكرها رأسًا، وقد رفع هذِه الكلمات أيوب والليث والضحَّاك بن عثمان الحزامي؛ عن نافع، عن ابن عمر، وقال بعضهم: يحتمل أن يكون مالك شك في رفعها فتحرى، فجعلها من عنده تفسيرًا وإلا فهي صحيحة مرفوعة من رواية غيره (^٢).\nفإن قلت: فقول البخاري: وقد سافر النبي - ﷺ - وأصحابه وهم يَعْلمون القرآن. ليس مما نحن فيه؛ لأن المصحف يتقى أن تناله أيدي العدو ولا كذلك ما في الصدور، لا جرم قَالَ الداودي: لا حجة فيما ذكره لهذا، وقد روي مفسرًا: نهى أن يسافر بالمصحف (^٣). ورواه ابن مهدي، عن مالك، وعبد الله بن عمر، عن نافع، عن أبيه (^٤) مرفوعًا بمثله بزيادة: \"إلى أرض العدو مخافة أن يناله العدو\" (^٥) والسفر اسم واقع على السفر وغيره.\nقَالَ الإسماعيلي: ما كان أغنى البخاري عن هذا الاستدلال، لم يقل أحد أن من يحسن القرآن لا يغزو العدو في داره، وقال ابن\n_________\n(^١) من (ص ١).\n(^٢) \"مختصر سنن أبي داود\" ٣/ ٤١٥ - ٤١٦.\n(^٣) رواه أحمد ٢/ ٧٦.\n(^٤) كذا بالأصل، ولعله التبس عليه نافع بسالم، ونافع مولاه لا ابنه.\n(^٥) رواه ابن ماجه (٢٨٧٩)، وأحمد ٢/ ٧، ٦٣.","vol":"18","page":125},{"text":"المنير: الاستدلال بهذا على الترجمة ضعيف؛ لأنها واقعة عين، ولعلهم تعلموه تلقينًا وهو الغالب حينئذ (^١)، فعلى هذا يقرأ: يعلِّمون بالتشديد، لكن رأيته في أصل الدمياطي بفتح الياء، وأجاب المهلب بأن فائدة ذَلِكَ أنه أراد أن يبين أن نهيه عن السفر به إليهم ليس على العموم ولا على كل الأحوال، وإنما هو على العساكر والسرايا التي ليست مأمونة، وأما إذا كان في العسكر العظيم، فيجوز حمله إلى أرضهم؛ ولأن الصحابة كان يعلمه بعضهم بعضًا؛ لأنهم لم يكونوا مستظهرين له.\nوقد يُمكن أن يكون عند بعضهم صحف فيها قرآن يعلِّمون منها، فاستدل البخاري أنهم في تعلمهم كان فيهم من يتعلم بكتاب، فلما جاز لهم تعلمه في أرض العدو بغير كتاب وكتاب، كان فيه إباحة لحمله إلى أرض العدو إذا كان عسكرًا مأمونًا، وهذا قول أبي حنيفة (^٢).\nولم يفرق مالك بين العسكر الكبير و(العسكر) (^٣) الصغير في ذَلِكَ، وحكى ابن المنذر عن أبي حنيفة الجواز مطلقًا (^٤) والأول أصح. قَالَ ابن سحنون: قلتُ لأبي: أجاز بعض العراقيين الغزو بالمصاحف في الجيش الكبير بخلاف السرية. قَالَ سحنون: لا يجوز ذَلِكَ لعموم النهي (^٥). وقد يناله العدو في غفلة.\nوقال الشيخ أبو القاسم الأندلسي: هو جائز في الكبيرة، وإنما منع في السرية ونحوها. ولا يسلم المصحف له إذا رغب في تدبره، ذكره\n_________\n(^١) \"المتواري\" ص ١٦٤.\n(^٢) \"مختصراختلاف العلماء\" ٣/ ٤٣٥.\n(^٣) من (ص ١).\n(^٤) انظر: \"شرح ابن بطال\" ٥/ ١٤٩ - ١٥٠.\n(^٥) \"النوادر والزيادات\" ٣/ ٣٤.","vol":"18","page":126},{"text":"ابن الماجشون (^١)، وكذلك لا يجوز أن يعلم أحدًا من ذراريهم القرآن؛ لأن ذَلِكَ سبب لتمكنهم منه، نعم قَالَ أصحابنا بجوازه إذا رغب في إسلامه، ولا بأس أن يقرأ عليهم احتجاجًا، ويكتب منه الآيات وعظًا اقتداء بالشارع في كتبه إلى ملك الروم: ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا﴾ الآية [آل عمران: ٦٤] قَالَ القاضي عياض: وكره مالك وغيره معاملة الكفار بالدراهم والدنانير؛ لأن فيها اسم الله -﷿- أو ذكره (^٢)، وقد أسلفنا أن معنى النهي عن ذَلِكَ مخافة أن يناله العدو فلا يكرموه، وقد أخبر الله تعالى أنه: ﴿في صُحُفٍ مُكَرَّمَةٍ (١٣) مَرْفُوعَةٍ مُطَهَّرَةٍ (١٤) بِأَيْدِي سَفَرَةٍ (١٥) كِرَامٍ بَرَرَةٍ (١٦)﴾ [عبس: ١٣ - ١٦] وهم الملائكة - ﵈ - وقال: ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (٧٩)﴾ [الواقعة: ٧٩] قيل: وهم الملائكة أيضًا، ففهم من هذا أنه لا يمسه منا إلا طاهر، وأن النهي عن السفر به إليهم (ليس) (^٣) على وجه التحريم، وإنما هو على معنى الندب للإكرام، قاله ابن بطال (^٤)، وقد كتب الشارع إلى قيصر بآية إلى آخرها كما سلف، وهو يعلم أنهم مُبْعَدون وأنهم يقرءونها.\n_________\n(^١) \"النوادروالزيادات\" ٣/ ٣٤.\n(^٢) \"إكمال المعلم\" ٦/ ٢٨٣.\n(^٣) من (ص ١).\n(^٤) \"شرح ابن بطال\" ٥/ ١٥٠.","vol":"18","page":127},{"text":"<span data-type='title' id=toc-2139>١٣٠ - باب التَّكْبِيِر عِنْدَ الحَرْبِ</span>\n٢٩٩١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: صَبَّحَ النَّبِيُّ - ﷺ - خَيْبَرَ، وَقَدْ خَرَجُوا بِالْمَسَاحِي عَلَى أَعْنَاقِهِمْ، فَلَمَّا رَأَوْهُ قَالُوا: هَذَا مُحَمَّدٌ وَالْخَمِيسُ، مُحَمَّدٌ وَالْخَمِيسُ. فَلَجَئُوا إِلَى الحِصْنِ، فَرَفَعَ النَّبِيُّ - ﷺ - يَدَيْهِ وَقَالَ: «الله أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ». وَأَصَبْنَا حُمُرًا فَطَبَخْنَاهَا، فَنَادَى مُنَادِي النَّبِيِّ - ﷺ - إِنَّ اللهَ وَرَسُولَهُ يَنْهَيَانِكُمْ عَنْ لُحُومِ الحُمُرِ، فَأُكْفِئَتِ الْقُدُورُ بِمَا فِيهَا. تَابَعَهُ عَلِيٌّ عَنْ سُفْيَانَ رَفَعَ النَّبِيُّ - ﷺ - يَدَيْهِ. [انظر: ٣٧١ - مسلم: ١٩٤٠،١٣٦٥ - فتح ٦/ ١٣٤].\nذكر فيه حديث أنس في خيبر السالف في كتاب: الصلاة، في باب: ما يذكر في الفخذ، وقوله: \"الله أكبر خربت خيبر\" تابعه علي، عن سفيان: رفع النبي - ﷺ - يديه يعني: تابع المسندي عبد الله بن محمد، وقد أسنده في علامات النبوة عنه، عن سفيان (^١)، وإنما فعل - ﷺ - هذا استشعارًا لكبرياء الله تعالى على ما تقع عليه العين من عظيم خلقه وكبير مخلوقاته أنه أكبر الأشياء، وليس ذَلِكَ على معنى أن غيره كبير، وإنما معنى قوله: الله أكبر: (الله) (^٢) الكبير. هذا قول أهل اللغة كما نقله عنهم المهلب (^٣). وقال معمر عن أبان: لم يعط أحد التكبير إلا هذِه الأمة (^٤).\nوكذلك يفعل - ﷺ - في إشرافه على الجبال، ففرح - ﷺ - بما فتح الله عليه وكبر إعظامًا لله وشكرًا له.\n_________\n(^١) سيأتي برقم (٣٦٤٧) كتاب: المناقب.\n(^٢) من (ص ١).\n(^٣) كما في \"شرح ابن بطال\" ٥/ ١٥١.\n(^٤) رواه معمر في \"جامعه\" كما في \"المصنف\" ١١/ ٢٩٦.","vol":"18","page":128},{"text":"ورفع اليدين في الدعاء والتكبير استسلام لله -﷿- وتنزيه من الحول والقوة إلا به، وقد روى سفيان عن أيوب في هذا الحديث: «حالوا) (^١) إلى الحصين). أي: تحولوا إليه، يقال: حلت عن المكان. إذا تحولت عنه، ومثله: أحلت عنه.\nوقوله: (\"إذا نزلنا بساحة قوم فساء صباح المنذرين\") يريد - ﷺ - أنهم يقدم إليهم الإنذار فلما عتوا وأصروا نزل بساحتهم.\nوالنهي عن لحوم الحمر قد أسلفنا فيما مضى أنه عُلل؛ لئلا تفنى أو أنه غير ذَلِكَ معلل، وقيل لمبادرتهم إليها قبل القِسمة. قَالَ الداودي: مالك يرى لحومها محرمة لقوله تعالى: ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً﴾ [غافر: ٧٩] وقال في الأنعام ﴿وَمِنْهَا تَأْكُلُونَ﴾ وزعم أشهب أن تحريمها إجماع من أهل الحجاز؛ وأراه أراد أكثرهم. وقال طاوس: أي: ذَلِكَ البحر -يعني: ابن عباس- واحتج بقوله: ﴿قُلْ لَا أَجِدُ﴾ الآية [الأنعام: ١٤٥]، واحتج من رد ذَلِكَ بأن هذا كان قبل نزول الآية، ثم حرم - ﷺ - الحمر، ولم يكن ينطق عن الهوى، قاله الداودي، وأهل العلم على أنه محرم بالقرآن.\nوفيه: أنه - ﷺ - كان إذا أراد إفشاء أمر نادى به مناديه.\n_________\n(^١) كذا هنا، وكذا هو في ابن بطال ٥/ ١٥١، وفي نسخ \"الصحيح\".\nانظر: اليونينية ٤/ ٢٠٨: (فأجالوا) بالجيم، (وأحالو) بالحاء المهملة، وهو ما حكاه أيضًا زكريا الأنصاري في \"منحة الباري\" ٦/ ٦٦٤.","vol":"18","page":129},{"text":"<span data-type='title' id=toc-2140>١٣١ - باب مَا يُكْرَهُ مِنْ رَفْعِ الصَّوْتِ بالتَّكْبِير</span>\n٢٩٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَاصِمٍ، عَنْ أَبِي عُثْمَانَ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ -، فَكُنَّا إِذَا أَشْرَفْنَا عَلَى وَادٍ هَلَّلْنَا وَكَبَّرْنَا، ارْتَفَعَتْ أَصْوَاتُنَا، فَقَالَ النَّبِيُّ - ﷺ -: «يَا أَيُّهَا النَّاسُ، ارْبَعُوا عَلَى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّهُ مَعَكُمْ، إِنَّهُ سَمِيعٌ قَرِيبٌ، تَبَارَكَ اسْمُهُ وَتَعَالَى جَدُّهُ». [٤٢٠٥، ٦٣٨٤، ٦٤٠١، ٦٦١٠، ٧٣٨٦ - مسلم: ٢٧٠٤ - فتح ٦/ ١٣٥].\nذكر فيه حديث أَبِي مُوسَى: كُنَا مَعَ رَسُولِ اللهِ - ﷺ -، فَكُنَّا إذًا أَشْرَفْنَا عَلَى وَادٍ هَلَّلْنَا وَكَبَّرْنَا، ارْتَفَعَتْ أَصْوَاتُنَا، فَقَالَ النَّبِيُّ - ﷺ -: \"يَا أَيُّهَا النَّاسُ، أرْبَعُوا عَلَى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّهُ مَعَكُمْ، إِنَّهُ سَمِيعٌ قَرِيبٌ\".\nهذا الحديث أخرجه مسلم والأربعة (^١)، وشيخ البخاري: محمد بن يوسف هو الفريابي، كما نص عليه أبو نعيم الحافظ.\n(واربعوا) براء ساكنة، ثم باء موحدة مفتوحة، قَالَ الأزهري عن يعقوب (^٢): ربع الرجل يربع إذا وقف وتحبس. وقال الليث: يقال: اربع على نفسك، واربع على طلعك، واربع عليك كل ذَلِكَ واحد، ومعناه: انتظر (^٣).\nوقال الخطابي: يريد: أمسكوا عن الجهر، وَقِفُوا عنه (^٤).\n_________\n(^١) مسلم (٢٧٠٤)، وأبو داود (١٥٢٨)، والترمذي (٣٣٧٤، ٣٤٦١)، والنسائي في \"الكبرى\" ٦/ ٩٧ (١٥١٨٨)، وابن ماجه (٣٨٢٤).\n(^٢) هو ابن السِّكِّت، وكلامه في \"إصلاح المنطق\" ص ٢٦٢.\n(^٣) \"تهذيب اللغة\" مادة (ربع) ٢/ ١٣٤٨.\n(^٤) \"أعلام الحديث\" ٢/ ١٤٢٤.","vol":"18","page":130},{"text":"وقال صاحب \"المطالع\": اعطفوا عليها الرفق بها والكف عن الشدة. ونقل ابن بطال (^١) عن كتاب \"الأفعال\": ربع به: رفق به، وربع عن الشيء: كف عنه، ومنه قيل: أربع على نفسك (^٢). وقال ابن التين: قيل: معناه: ارفق بنفسك. وقيل: انتظر. وقيل: قف. يقال: ربع بالمكان إذا وقف عن السير وأقام به.\nوإنما نهاهم -والله أعلم- عن رفع الصوت إبقاء عليهم ورفقًا بهم؛ لأنهم كانوا في مشقة السفر، فأراد - ﷺ -: \"اكلفوا من العمل ما تطيقون\" (^٣)، وكان بالمؤمنين رحيما، ثم أعلمهم أن الله يسمع خفي كلامهم بالتكبير كما يسمع عاليه إذ لا مانع؛ لأنه سميع قريب.\nوفيه: كراهية رفع الصوت بالدعاء، وهو قول عامة السلف من الصحابة والتابعين، وروى قيس بن عُباد قَالَ: كان أصحاب رسول الله يكرهون رفع الصوت عند ثلاثة مواطن: عند الذكر، وعند القتال، وعند الجنائز (^٤). وفي رواية: كان أصحاب رسول الله - ﷺ - يكرهون رفع الصوت ورفع الأيدي عند القتال و(عند) (^٥) الدعاء. قَالَ سعيد بن أبي عروبة: ثَنَا قتادة، عن سعيد بن المسيب قَالَ: ثلاث مما أحدث الناس: رفع الصوت عند الدعاء، ورفع الأيدي، واختصار السجود (^٦). وذكر عن مجاهد أنه رأى رجلًا يرفع صوته بالدعاء فحصبه (^٧).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٥٢.\n(^٢) \"الأفعال\" ص ١٠١ بمعناه.\n(^٣) بهذِه الرواية يأتي برقم (٦٤٦٥) كتاب: الرقاق، باب: القصد والمداومة.\n(^٤) رواه ابن أبي شيبة ٦/ ٥١٧ (٣٣٤٠٩)، والبيهقي ٤/ ٧٤.\n(^٥) من (ص ١).\n(^٦) رواه عبد الرزاق ٢/ ٢٥١ (٣٢٥١) عن معمر، عن قتادة، به.\n(^٧) رواه ابن أبي شيبة ٢/ ٢٣٣ (٨٤٥٨).","vol":"18","page":131},{"text":"<span data-type='title' id=toc-2141>١٣٢ - باب التَّسْبِيحِ إِذَا هَبَطَ وَادِيًا</span>\n٢٩٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَالم بْنِ أَبِي الجَعْدِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: كُنَّا إِذَا صَعِدْنَا كَبَّرْنَا، وِاذَا نَزَلْنَا سَبَّحْنَا. [٢٩٩٤ - فتح ٦/ ١٣٥]\nذكر فيه حديث جَابِرٍ - ﵁ - قَالَ: كُنَّا إِذَا صَعِدْنَا كَبَّرْنَا، وَإِذَا نَزَلْنَا سَبَّحْنَا.","vol":"18","page":132},{"text":"<span data-type='title' id=toc-2142>١٣٣ - باب التَّكْبِيرِ إِذَا عَلَا شَرَفًا</span>\n٢٩٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ حُصَيْنٍ، عَنْ سَالِمٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: كُنَّا إِذَا صَعِدْنَا كَبَّرْنَا، وَإِذَا تَصَوَّبْنَا سَبَّحْنَا. [انظر: ٢٩٩٣ - فتح ٦/ ١٢٣].\n\n٢٩٩٥ - حَدَّثَنَا عَبْدُ اللهِ قَالَ: حَدَّثَنِي عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَفَلَ مِنَ الحَجِّ أَوِ الْعُمْرَةِ -وَلَا أَعْلَمُهُ إِلاَّ قَالَ الغَزْوِ- يَقُولُ كُلَّمَا أَوْفَى عَلَى ثَنِيَّةٍ أَوْ فَدْفَدٍ كَبَّرَ ثَلَاثًا ثُمَّ قَالَ «لَا إِلَهَ إِلاَّ الله، وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الحَمْدُ، وَهْوَ عَلَى كُلِّ شَيءٍ قَدِيرٌ، آيِبُونَ تَائِبُونَ عَابِدُونَ سَاجِدُونَ لِرَبِّنَا حَامِدُونَ، صَدَقَ الله وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ». قَالَ صَالِحٌ: فَقُلْتُ لَهُ أَلَمْ يَقُلْ عَبْدُ اللهِ: إِنْ شَاءَ الله؟ قَالَ: لَا. [انظر: ١٧٩٧ - مسلم: ١٣٤٤ - فتح ٦/ ١٣٥].\nذكر فيه حديث جابر هذا بلفظ: قَالَ: وَإِذَا صوَّبْنَا سَبَّحْنَا بدل: نزلنا.\nوحديث ابن عُمَرَ - ﵄ -: كَانَ النَّبِيُّ - ﷺ - إِذَا قَفَلَ مِنَ الحَجِّ أَوِ العُمْرَةِ -وَلَا أَعْلَمُهُ إِلَّا قَالَ: من الغَزْوِ- يَقُولُ: كُلَّمَا أَوْفَى عَلَى ثَنيَّةٍ أَوْ فَدْفَدٍ كَبَّرَ ثَلَاثًا ثُمَّ قَالَ: \"لَا إله إِلَّا اللهُ .. \" الحديث. قَالَ صَالِحٌ: فَقُلْتُ لَهُ: أَلَمْ يَقُلْ عَبْدُ اللهِ: إِنْ شَاءَ اللهُ؟ قَالَ: لَا.\nالشرح:\nشيخ البخاري في حديث جابر في الباب الأول: محمد بن يوسف هو الفريابي، وشيخه سفيان هو الثوري.\nوشيخه في حديث ابن عمر: هو عبد الله. قيل: ابن يوسف. وقيل: ابن صالح. قَالَ أبو مسعود الدمشقي: الناس رووا هذا الحديث عن","vol":"18","page":133},{"text":"عبد الله بن صالح. وقال الجياني: نسبه ابن السكن قال: حدثنا عبد الله بن يوسف (^١).\nومعنى: (أوفى): علا وأشرف.\nو(الثنية): أعلى الجبل، وهو ما يرى منه على البعد، وقال ابن فارس: الثنية من الأرض كالمرتفع (^٢). وقال الداودي: هي الطريق التي في الجبال نظير الطريق بين الجبلين.\nوالفَدْفَد: الأرض الغليظة ذات الحصى لا تزل الشمس تدف فيها، ذكره القزاز. وقال ابن فارس: الأرض المستوية (^٣). وقال الخطابي: رابية مشرفة (^٤). وقال أبو عبيد: الفدفد: المكان المرتفع فيه صلابة (^٥). والثنية: أعلى مسيل في رأس الجبل. وقال صاحب \"العين\": الثنايا: العِقَاب (^٦).\nوتكبيره - ﷺ - عند إشرافه على الجبال استشعارٌ لكبرياء الله، عندما تقع عليه العين من عظيم خلقه أنه أكبر من كل شيء كما سلف قريبًا، وأما تسبيحه في بطون الأودية فهو مستنبط من قصة يونس - ﵇ - وتسبيحه في بطن الحوت. قَالَ تعالى: ﴿فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (١٤٣) لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ (١٤٤)﴾ [الصافات: ١٤٣ - ١٤٤] فنجاه الله تعالى بذلك من الظلمات، فامتثل الشارع هذا التسبيح في بطون الأودية؛ لينجيه الله منها ومن أن يدركه عدو، وقيل: إن تسبيح يونس كان\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٩٣.\n(^٢) \"المجمل\" ١/ ١٦٤، مادة (ثنى).\n(^٣) \"مقاييس اللغة\" مادة (فدَّ)\n(^٤) \"أعلام الحديث\" ٢/ ١٤٣٦.\n(^٥) فيما رواه عن الأصمعي، كما في \"تهذيب اللغة\" مادة (فدَّ) ٣/ ٧٥١.\n(^٦) في \"العين\" ٥/ ٣٥٧: الكَفَرَ (بالتحريك) الثنايا من الجبال. اهـ.","vol":"18","page":134},{"text":"صلاة قبل أن يلتقمه الحوت فروعي فيه فضلها، والأول أولى بدليل التسبيح من الشارع في بطون الأودية وكل منخفض، وقيل: معنى تسبيحه هنا في ذَلِكَ، أنه لما كان (^١) التكبير لله تعالى عند رؤية عظيم مخلوقاته وجب أن يكون فيما انخفض من (الأرض) (^٢) تسبيح لله تعالى؛ لأن التسبيح في اللغة: تنزيه الله تعالى من النقائص كالولد والشريك والصاحبة (^٣)، فسبحان الله: براءته من ذلك (^٤).\n_________\n(^١) في (ص ١) زيادة: في.\n(^٢) في (ص ١): الموت.\n(^٣) هذا كلام ابن الأنباري في \"شرح ابن بطال\" ٥/ ١٥٣.\n(^٤) تعليل التكبير إلى هنا نقله عن \"شرح ابن بطال\" ٥/ ١٥٣ من قول المهلب وغيره.","vol":"18","page":135},{"text":"<span data-type='title' id=toc-2143>١٣٤ - باب يُكْتَبُ لِلْمُسَافِرِ مِثْلُ مَا كَانَ يَعْمَلُ فِي الإِقَامَةِ</span>\n٢٩٩٦ - حَدَّثَنَا مَطَرُ بْنُ الْفَضْلِ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، حَدَّثَنَا العَوَّامُ، حَدَّثَنَا إِبْرَاهِيمُ أَبُو إِسْمَاعِيلَ السَّكْسَكِيُّ قَالَ: سَمِعْتُ أَبَا بُرْدَةَ وَاصْطَحَبَ هُوَ وَيَزِيدُ بْنُ أَبِي كَبْشَةَ فِي سَفَرٍ، فَكَانَ يَزِيدُ يَصُومُ فِي السَّفَرِ فَقَالَ لَهُ أَبُو بُرْدَةَ سَمِعْتُ أَبَا مُوسَى مِرَارًا يَقُولُ قَالَ رَسُولُ اللهِ - ﷺ - «إِذَا مَرِضَ الْعَبْدُ أَوْ سَافَرَ، كُتِبَ لَهُ مِثْلُ مَا كَانَ يَعْمَلُ مُقِيمًا صَحِيحًا». [فتح ٦/ ١٣٦].\nذكر فيه حديث (إبراهيم أبي إِسْمَاعِيلَ) (^١) السَكْسَكِيِّ قَالَ: سَمِعْتُ أَبَا بُرْدَةَ وَاصْطَحَبَ هُوَ وَيَزِيدُ بْنُ أَبِي كَبْشَةَ فِي سَفَرٍ، فَكَانَ يَزِيدُ يَصُومُ فِي السَّفَرِ، فَقَالَ لَهُ أَبُو بُرْدَةَ: سَمِعْتُ أَبَا مُوسَى مِرَارًا يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا مَرِضَ العَبْدُ أَوْ سَافَرَ كتِبَ لَهُ مِثْلُ مَا كَانَ يَعْمَلُ مُقِيمًا صَحِيحًا\".\nهذا الحديث من أفراده وله شواهد: منها حديث أبي موسى الأشعري رفعه: \"إذا كان العبد يعمل عملا صالحًا يشغله عن ذَلِكَ مرض أو سفر كتب الله له كصالح ما كان يعمل وهو صحيح مقيم\" أخرجه الحاكم وقال: صحيح على شرط البخاري (^٢).\nومنها حديث سعيد بن أبي بردة، عن أبيه، عن جده رفعه: \"ألا إن الله يكتب للمريض أفضل ما كان يعمل في صحته ما دام في وثاقه، والمسافر أفضل ما كان يعمل في حضره\" أخرجه الطبراني في \"أكبر معاجمه\" (^٣).\n_________\n(^١) في الأصل: (أبي إبراهيم إسماعيل) والتصويب من اليونينية ٤/ ٥٧.\n(^٢) \"المستدرك\" ١/ ٣١٤.\n(^٣) أخرجه في \"الأوسط\" ٨/ ٢٧٣.","vol":"18","page":136},{"text":"ومنها حديث أنس قَالَ: قَالَ رسول الله - ﷺ -: \"إذا ابتلى الله العبد المسلم ببلاء في جسده قَالَ الله تعالى: اكتب له صالح عمله الذي كان يعمل. فإن شفاه غسله وطهره، وإن قبضه غفر له ورحمه\" رواه أحمد، عن عفان، عن حماد بن سلمة، عن أبي ربيعة سنان، عن أنس به (^١). ومنها حديث عبد الله بن عمرو بن العاصي الآتي (^٢).\nفصل:\nوهذا الحديث أيضًا أصله في كتاب الله تعالى قَالَ -جل من قَائل-: ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ (٤) ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (٥) إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (٦)﴾ [التين: ٤ - ٦]، أي: مقطوع. يريد: أن لهم أجرهم في حال الكبر والضعف عما كانوا يعملونه في الصحة غير مقطوع لهم، فكذلك كل مرض من غير الزمانة، وكل آفة من سفر وغيره تمنع من العمل الصالح المعتاد، فإن الله تعالى قد تفضل بإجراء أجره على من منع ذَلِكَ العمل بهذا الحديث، ثم هو ليس على عمومه، وإنما هو لمن كانت له نوافل وعادة من عمل صالح فمنعه الله تعالى منها بالمرض أو السفر، وكانت نيته لو كان صحيحًا أو مقيمًا أن يدوم عليها ولا يقطعها، فإن الله سبحانه يتفضل عليه بأن يكتب له أجر ثوابها حين حبسه عنها، فأما من لم يكن له نفل ولا عمل صالح فلا يدخل في معنى هذا الحديث، كما نبه عليه ابن بطال (^٣)، فإنه لم يمنعه مرضه من شيء، فكيف يكتب له ما لم يكن يعمله؟\n_________\n(^١) \"المسند\" ٣/ ١٤٨، وفيه (عن حسن وصفان) اهـ يعني: كلاهما عن حماد.\n(^٢) يعني الآتي لاحقًا في الشرح، ضمن الفصل الآتي.\n(^٣) \"شرح ابن بطال\" ٥/ ١٥٤ - ١٥٥.","vol":"18","page":137},{"text":"ومما يدل على أن الحديث في النوافل ما روى معمر، عن عاصم بن أبي النجود، عن خيثمة، عن عبد الله بن عمرو قال النبي - ﷺ -: \"إن العبد إذا كان على طريقة حسنة من العبادة ثم مرض، قيل للملك الموكل به: اكتب له مثل عمله إذا كان طلقًا حَتَّى أطلقه أو أكفته إليَّ\" (^١) وأخرجه أحمد بلفظ: \"ما من أحد من الناس يصاب ببلاء في جسده إلا أمر الله الملائكة الذين يحفظونه، يقول: اكتبوا لعبدي في كل يوم وليلة ما كان يعمل من خير ما كان في وثاقي\" (^٢)، وأخرجه الحاكم في \"مستدركه\" أيضًا وقال: \"ما من مسلم\" بدل: \"ما من أحد\" وقال: صحيح على شرط الشيخين (^٣).\nوقوله: (\"إذا كان على طريقة حسنة من العبادة\") لا يقال إلا في النوافل، ولا يقال ذَلِكَ لمؤدي الفرائض خاصة؛ لأن المريض والمسافر لا تسقط عنهما صلوات الفرائض، فسنة المريض الجلوس في الصلاة إن لم يطق القيام، والإيماء إن لم يطق الجلوس، وسنة المسافر القصر ولم يبق أن يكتب لهما إلا أجر النوافل، كما قَالَ - ﷺ -: \"ما من امرئ يكون له صلاة بالليل يغلبه عنها نوم إلا كتب له أجر صلاته، وكان نومه صدقة عليه\" (^٤) وهذا لا إشكال فيه.\n_________\n(^١) \"الجامع\" لمعمر مع \"المصنف\" ١١/ ١٩٦.\n(^٢) \"مسند أحمد\" ٢/ ٢٠٣، وقال الهيثمي في \"مجمع الزوائد\" ٢/ ٣٠٣ إسناده صحيح.\n(^٣) \"المستدرك\" ١/ ٣٤٨.\n(^٤) رواه النسائي ٣/ ٢٥٧، وابن ماجه (١٣٤٤)، وصححه ابن خزيمة (١١٧٢)، وابن حبان ٦/ ٣٢٣ (٢٥٨٨)، والعراقي في \"تخريج الإحياء\" ١/ ٣١٤، والألباني في \"الإرواء\" (٤٥٤).","vol":"18","page":138},{"text":"واعترضه ابن المنير، وقال: هذا تحجير واسع؛ بل يدخل فيه الفرائض التي شأنه أن يعمل بها وهو صحيح إذا عجز عنه فعلًا؛ لأنه قام به عزمًا أن لو كان صحيحًا، حَتَّى صلاة الجالس في الفرض لمرضه يكتب له بها أجر صلاة القائم (^١).\nوقال ابن التين: هذا مجازاة على النية، فنية المؤمن خير من عمله كما قيل.\nقلتُ: وقد ورد أيضًا، ويحتمل إن تكلف المريض أو المسافر أقل العمل كان أفضل من عمله وهو صحيح مقيم.\nفصل:\nهذِه الأحاديث دالة على أن الأعذار المرخصة لترك الجماعة كما تنفي الحرج عن التارك يحصل له فضل الجماعة إذا صلاها منفردًا، وكان قصده الجماعة لولا العذر، وبه صرح الروياني في \"تلخيصه\" قَالَ للأخبار الواردة في الباب.\nويشهد له أيضًا حديث أبي هريرة: \"من توضأ فأحسن وضوءه ثم خرج إلى المسجد فوجد الناس قد صلوا أعطاه الله -﷿- مثل أجر من صلاها وحضرها، لا ينقص ذَلِكَ من أجرهم شيئًا\" رواه أبو داود والنسائي والحاكم، وقال: صحيح على شرط مسلم (^٢). وهو راد على قول النووي في \"شرح المهذب\" (حيث قَالَ:) (^٣) إن هذِه الأعذار تسقط الكراهة أو الإثم ولا تكون محصلة للفضيلة.\n_________\n(^١) \"المتواري\" ص ١٦٥. بتصرف.\n(^٢) أبو داود (٥٦٤)، والنسائي ٢/ ١١١.\n(^٣) من (ص ١).","vol":"18","page":139},{"text":"فصل:\nيزيد بن أبي كبشة سكسكي دمشقي من بيت لَهْيا وعقبه بها، واسم أبي كبشة: جبريل بن يسار، أحد أمراء العراق، روى عن مروان بن الحكم وأبيه، ورجل له صحبة، فهو إذن تابعي، مات في خلافة سليمان بن عبد الملك (^١).\n_________\n(^١) ينظر ترجمته في \"تاريخ خليفة\" ص ٢٧٨، \"التاريخ الكبير\" ٨/ (٣٣١٢)، \"الثقات\" ٥/ ٥٤٤، \"تهذيب الكمال\" ٢٢٨/ ٣٢ (٧٠٣٩)، \"سير أعلام النبلاء\" ٤/ ٤٤٣.","vol":"18","page":140},{"text":"<span data-type='title' id=toc-2144>١٣٥ - باب السَّيِرْ وَحْدَهُ</span>\n٢٩٩٧ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُحَمَّدُ بْنُ الْمُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ نَدَبَ النَّبِيُّ - ﷺ - النَّاسَ يَوْمَ الخَنْدَقِ، فَانْتَدَبَ الزُّبَيْرُ، ثُمَّ نَدَبَهُمْ فَانْتَدَبَ الزُّبَيْرُ، ثُمَّ نَدَبَهُمْ فَانْتَدَبَ الزُّبَيْرُ، قَالَ النَّبِيُّ - ﷺ -: «إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَحَوَارِيَّ الزُّبَيْرُ».\nقَالَ سُفْيَانُ الحَوَارِيُّ: النَّاصِرُ. [انظر: ٢٨٤٦ - مسلم: ١٤١٥ - فتح ٦/ ١٣٧]\n\n٢٩٩٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي أَبِي، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ -.\nحَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَوْ يَعْلَمُ النَّاسُ مَا فِي الوَحْدَةِ مَا أَعْلَمُ مَا سَارَ رَاكِبٌ بِلَيْلٍ وَحْدَهُ». [فتح ٦/ ١٣٧]\nذكر فيه حديث جَابِرِ - ﵁ -: نَدَبَ النَّبِيُّ - ﷺ - النَّاسَ يَوْمَ الخَنْدَقِ، فَانْتَدَبَ الزُّبَيْرُ، قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَحَوَارِيَّ الزُّبَيْرُ\". قَالَ سُفْيَانُ: الحَوَارِيُّ: النَّاصِرُ. وقد تقدم.\nوحديث ابن عمر رفعه: \"لَوْ يَعْلَمُ النَّاسُ مَا فِي الوَحْدَهِ مَا أَعْلَمُ مَا سَارَ رَاكِبٌ بِلَيْلٍ وَحْدَهُ\". وهو من أفراده.\nقَالَ الحاكم: وهو على شرط مسلم (^١). قَالَ الترمذي: ولا نعرفه إلا من هذا الوجه من حديث عاصم بن محمد أي: عن أبيه، عن ابن عمر - ﵄ - (^٢).\nقلتُ: أخرجه النسائي، عن المغيرة بن عبد الرحمن، عن محمد بن\n_________\n(^١) \"المستدرك\" ٢/ ١٠١ - ١٠٢.\n(^٢) \"سنن الترمذي\" ٤/ ١٩٣.","vol":"18","page":141},{"text":"ربيعة، عن عمر بن محمد بن زيد، عن أبيه، عن ابن عمر (^١).\nواعلم أن البخاري رواه عن أبي الوليد وعن أبي نعيم (وفي كل منهما قال فيه: حدثنا، وزعم أنه لم يروه عن أبي نعيم) (^٢)، وإنما قَالَ: وقال أبو نعيم. ثم قَالَ: لم يقل -يعني البخاري- في حديث أبي نعيم: حَدَّثَنَا. وإنما قَالَ: قَالَ أبو نعيم، عن عاصم. وتبعه المزي (^٣)، والذي وجدناه (في أصل) (^٤) الدمياطي وغيره التصريح بحدثنا فيه، وكذا ذكره عنه أبو نعيم في \"مستخرجه\" فتنبه له.\nإذا تقرر ذَلِكَ؛ فالوحدة بفتح الواو كذا نحفظه. قَالَ ابن التين: ضبطت بفتح الواو وكسرها، وأنكر بعض أهل اللغة الكسر، قَالَ صاحب \"المطالع\": و(وحدك) منصوب بكل حال عند أكثر أهل الكوفة على الظرف، وعند البصريين على المصدر (^٥). أي: يوحد وحده. قَالَ: وكسرته العرب في ثلاث مواضع: عُيير وحده، جحيش وحده ونسيج وحدِه. وعن أبي علي: رجل وحد بفتح الحاء وكسرها وإسكانها، ووحيد ومتوحد، والأنثى وحدة. وَوحِد -بكسر الحاء وضمها- وحادة ووحدة ووحدا وتوحد، كله بقي وحده، وعن كراع: الوحد: الذي يترك وحده.\nقَالَ المهلب: نهيه - ﷺ - عن الوحدة في سير الليل إنما هو إشفاق على الواحد من الشياطين؛ لأنه وقت انتشارهم وأذاهم للبشر بالتمثيل لهم\n_________\n(^١) \"السنن الكبرى\" ٥/ ٢٦٦ (٨٨٥٠).\n(^٢) من (ص ١).\n(^٣) \"تحفة الأشراف\" ٦/ ٣٨ (٧٤١٩).\n(^٤) في (ص ١): بخط.\n(^٥) ورد بهامش الأصل: قال في \"القاموس\" متعقبًا لكلام الجوهري أنه عند أهل البصرة على المصدر. انتهى. قال: ونصبه على الحال عند البصريين لا على المصدر، وأخطأ الجوهري. انتهى.","vol":"18","page":142},{"text":"وما يفزعهم، ويدخل في قلوبهم الوساوس، ولذلك أمر الناس أن يحبسوا صبيانهم عند فحمة الليل.\nوأما قصة الزبير فإنها لتعرف أمر العدو، والواحد الثابت في ذَلِكَ أخفى على العدو أقرب إلى التجسس بالاختفاء والقرب منهم، مع ما علم الله من نيته والتأييد عليها، فبعثه واثقًا بالله، ومع أن الوحدة ليست بمحرمة وإنما هي مكروهة، فمن أخذ بالأفضل من الصحبة فهو أولى ممن أخذ بالوحدة فلم يأت حرامًا.\nوقد سلف الكلام في حديث جابر وما عارضه في باب: هل يبعث الطليعة وحده، وباب: سفر الاثنين. فراجعه من ثم.\nوقال ابن التين: لما ضبط الوحدة قَالَ: قيل: معناه في الليل، وقد أتى الشارعَ جابر ليلًا وقال: \"ما السرى يا جابر\" (^١) قَالَ: ويحتمل أن سكوت الشارع عما يعمله في سير الليل خيفة أن يتناهى عند الضرورات أن يسير راكب وحده.\nفائدة: أسلفنا الكلام هناك على لفظ: (حواري) فليراجع. قَالَ الزجاج: وهو مصروف؛ لأنه منسوب إلى حوار، وأما ما كان نحو كراسي وبخاتي فغير مصروف؛ لأن الواحد بختي وكرسي. قَالَ سيبويه: فأما (عواري وحوالي) (^٢) فغير مصروفات، لأن هذِه الياء كانت في الواحد نحو عادية وعارية وحولي (^٣).\n_________\n(^١) سلف (٣٦١) كتاب: الصلاة، باب: إذا كان الثوب ضيقًا.\n(^٢) في (ص ١) بعدها كلمة: (وجواري) اهـ. وعبارة سيبويه في \"الكتاب\": عواري وعوادي وحوالي.\n(^٣) \"الكتاب\" ٣/ ٢٣٢.","vol":"18","page":143},{"text":"<span data-type='title' id=toc-2145>١٣٦ - باب السُّرْعَةِ فِي السَّيِرْ</span>\nقَالَ أَبُو حُمَيْدٍ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"إِنِّي مُتَعَجِّلٌ إِلَى المَدِينَةِ، فَمَنْ أَرَادَ أَنْ يَتَعَجَّلَ مَعِي فليتعجل\". [انظر: ١٤٨١]\n\n٢٩٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي قَالَ سُئِلَ أُسَامَةُ بْنُ زَيْدٍ - ﵄كَانَ يَحْيَى يَقُولُ وَأَنَا أَسْمَعُ فَسَقَطَ عَنِّي- عَنْ مَسِيرِ النَّبِيِّ - ﷺ - فِي حَجَّةِ الوَدَاعِ، قَالَ فَكَانَ يَسِيرُ العَنَقَ، فَإِذَا وَجَدَ فَجْوَةً نَصَّ: وَالنَّصُّ فَوْقَ العَنَقِ. [انظر: ١٦٦٦ - مسلم: ١٢٨٦ - فتح ٦/ ١٣٨].\n\n٣٠٠٠ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدٌ -هُوَ ابْنُ أَسْلَمَ- عَنْ أَبِيهِ، قَالَ كُنْتُ مَعَ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - بِطَرِيقِ مَكَّةَ، فَبَلَغَهُ عَنْ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ شِدَّةُ وَجَعٍ، فَأَسْرَعَ السَّيْرَ حَتَّى إِذَا كَانَ بَعْدَ غُرُوبِ الشَّفَقِ، ثُمَّ نَزَلَ فَصَلَّى المَغْرِبَ وَالْعَتَمَةَ، يَجْمَعُ بَيْنَهُمَا، وَقَالَ إِنِّي رَأَيْتُ النَّبِيَّ - ﷺ - إِذَا جَدَّ بِهِ السَّيْرُ أَخَّرَ الْمَغْرِبَ وَجَمَعَ بَيْنَهُمَا. [انظر: ١٠٩١ - مسلم: ٧٠٣ - فتح ٦/ ١٣٩].\n\n٣٠٠١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ سُمَيٍّ مَوْلَى أَبِي بَكْرٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ؛ يَمْنَعُ أَحَدَكُمْ نَوْمَهُ وَطَعَامَهُ وَشَرَابَهُ، فَإِذَا قَضَى أَحَدُكُمْ نَهْمَتَهُ فَلْيُعَجِّلْ إِلَى أَهْلِهِ». [انظر: ١٨٠٤ - مسلم: ١٩٢٧ - فتح ٦/ ١٣٩].\nثم ذكر أحاديث سلفت في الحج حديث أسامة: كان يسير العَنَقِ.\nوحديث ابن عمر في الجمع.\nوحديث أبي هريرة: \"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ .. \".\nوسلف أن مالكًا انفرد بهذا، وقال: لو علمت أهل العراق يقولون ذلك ما ذكرته.","vol":"18","page":144},{"text":"والنهمة بفتح النون وكسرها، واقتصر ابن فارس في ضبطه كتابه على الفتح. وقال: هي الهمة بالشيء (^١).\nوالفجوة: المتسع بين شيئين.\nوالعنق: انبساط السير، والنص فوق ذَلِكَ، قَالَ أبو عبيد: النص التحريك حَتَّى يستخرج من الناقة أقصى سيرها، وأصله منتهى الأشياء وغايتها. والعنق: سير من سير الدواب طويل (^٢).\nقَالَ المهلب: أما تعجيله إلى المدينة (فليرح) (^٣) نفسه من عذاب السفر، وليفرح بنفسه أهله وجماعة المؤمنين بالمدينة، قَالَ: وأما تعجيل السير إذا وجد فجوة حين دفع من عرفة فليتعجل الوقوف بالمشعر الحرام، ويدعو الله تعالى في ذَلِكَ الوقت؛ لأن ساعات الدعاء في ذَلِكَ الوقت ضيقة ولا تدوم ونادرة، إنما هي من عام إلى عام.\nوأما تعجيل ابن عمر إلى زوجته إنما هو ليدرك من حياتها ما يمكِّنه أن تعهد إليه مما لا تعهد به إلى غيره، ولئلا يحرمها ما تريده من طاعة الله في عهدها، ومع ذَلِكَ فإنه كان يسرها بقدومه.\nوفيه: التواضع وترك التكبر (^٤).\n_________\n(^١) \"المجمل\" مادة (نهم) ٣/ ٨٤٦.\n(^٢) \"غريب الحديث\" ٢/ ١٤٢ بمعناه.\n(^٣) في \"شرح ابن بطال\" ٥/ ١٥٦: فليخرج.\n(^٤) نقله عن ابن بطال من \"شرحه\" ٥/ ١٥٦.","vol":"18","page":145},{"text":"<span data-type='title' id=toc-2146>١٣٧ - باب إِذَا حَمَلَ عَلَى فَرَسٍ فَرَآهَا تُبَاعُ</span>\n٣٠٠٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ عُمَرَ بْنَ الْخَطَّابِ حَمَلَ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ فَوَجَدَهُ يُبَاعُ، فَأَرَادَ أَنْ يَبْتَاعَهُ، فَسَأَلَ رَسُولَ اللهِ - ﷺ - فَقَالَ: «لَا تَبْتَعْهُ، وَلَا تَعُدْ فِي صَدَقَتِكَ». [انظر: ١٤٨٩ - مسلم: ١٦٢١ - فتح ٦/ ١٣٩].\n\n٣٠٠٣ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ - يَقُولُ: حَمَلْتُ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ، فَابْتَاعَهُ -أَوْ فَأَضَاعَهُ- الذِي كَانَ عِنْدَهُ، فَأَرَدْتُ أَنْ أَشْتَرِيَهُ، وَظَنَنْتُ أَنَّهُ بَائِعُهُ بِرُخْصٍ، فَسَأَلْتُ النَّبِيَّ - ﷺ - فَقَالَ: «لَا تَشْتَرِهِ وَإِنْ بِدِرْهَمٍ، فَإِنَّ العَائِدَ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِهِ». [انظر: ١٤٩٠ - مسلم: ١٦٢٠ - فتح ٦/ ١٣٩].\nذكر فيه حديث ابن عُمَرَ - ﵄ - عن والده في حَمْلِهِ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ فَوَجَدَهُ يُبَاعُ، فَقَالَ له - ﵇ -: \"لَا تَبْتَعْهُ، وَلَا تَعُدْ فِي صَدَقَتِكَ\".\nوفي لفظ: \"ولو بدرهم فإن العائد في صدقته كالكلب يعود في قيئه\" وقد سلف.\n(وفيه: الحمل على الخيل في سبيل الله) (^١).\nوفيه: أن من حمل على فرس في سبيل الله وغزا به فله أن يفعل فيه بعد ذَلِكَ ما يفعل في سائر ماله، ألا ترى أنه - ﷺ - لم ينكر على بائعه بيعه، وإنما أنكر على عمر شراءه.\nواختلف العلماء فيمن حمل على فرس في سبيل الله ولم يقل: هو حبس في سبيل الله، فروى مالك عن ابن عمر أنه كان إذا أعطى شيئًا في\n_________\n(^١) من (ص ١).","vol":"18","page":146},{"text":"سبيل الله يقول لصاحبه: إذا بلغت به وادي القرى فشأنك به (^١). قَالَ أحمد: إنما قاله؛ لأنه كان يذهب إلى أن المحمول عليه إنما يستحقه بعد الغزو (^٢)، وكذلك قَالَ سعيد بن المسيب: إذا أعطي الرجل الشيء في الغزو فبلغ به رأس مغزاه فهو له (^٣). وهو قول القاسم وسالم والثوري والليث، قَالَ الليث: إلا أن يكون حبسًا فلا يباع (^٤).\nوالعلماء متفقون في الحبس أنه لا يباع، غير الكوفيين الذين لا يجيزون الإحباس، وقال مالك: من أعطي فرسًا في سبيل الله فقيل (له) (^٥): إنه لك في سبيل الله. فله أن يبيعه، وإن قيل: هو في سبيل الله ركبه ورده، ويكون موقوفًا عنده لحمل الغزاة عليه. وقال أبو حنيفة والشافعي: الفرس المحمول عليه في سبيل الله هو تمليك لمن يحمل عليه، وإن قيل له: إذا بلغت به رأس مغزاك فهو لك. كان تمليكًا على مخاطرة ولم يجز (^٦)، وهي عندهم عطية غير بتلة؛ لأنها بشرط قد يقع وقد لا يقع، لجواز موته قبل بلوغه رأس مغزاته، ولم يملك منه شيئًا قبل ذَلِكَ، وأما إذا قَالَ: هو لك في سبيل الله، أو أحملك عليه في سبيل الله. فقد أعطاه (إياه) (^٧) على شرط الغزو به، وهذا معنى قول ابن عمر وابن المسيب عند الكوفيين والشافعي، وسواء ذَلِكَ كله عند مالك؛ لأنه إذا قَالَ له: إذا بلغت به رأس مغزاك فهو\n_________\n(^١) \"الموطأ\" ص ٤٤٩.\n(^٢) \"المغني\" ١٣/ ٤٣.\n(^٣) \"التمهيد\" ١٤/ ٧٥، \"المغني\" ١٣/ ٤١ - ٤٢.\n(^٤) انظر: \"المغني\" ١٣/ ٤٣.\n(^٥) من (ص ١).\n(^٦) \"التمهيد\" ٣/ ٢٥٨، ١٤/ ٧٥ - ٧٦.\n(^٧) في (ص ١): له.","vol":"18","page":147},{"text":"لك. فمعناه عنده أن لك أن تتصرف فيه حينئذ بما يتصرف المالك، وقد صحَّ له ملكه عند أخذه بشرط الغزو عليه.\nواختلفوا في كراهية شراء صدقة الفرض والتطوع إذا أخرجها من يده، فقال مالك في \"الموطأ\" في رجل تصدق بصدقة فوجدها تباع عند غير الذي تصدق بها عليه: تركها أحب إليَّ (^١). وكره الليث والشافعي، ذَلِكَ فإن اشتراها لم يفسخ البيع، وكذلك قالوا في شراء ما يخرجه الإنسان في كفارة اليمين، وإنما كرهوا شراءها لهذا الحديث، ولم يفسخوا البيع؛ لأنها راجعة إليه بغير ذَلِكَ المعنى.\nويشهد لهذا حديث بريرة في اللحم الذي تصدق عليها به، وإجماعهم أن من تصدق بصدقة ثم ورثها أنها حلال له (^٢)، وقد سلف ذَلِكَ واضحًا في كتاب الزكاة، في باب: هل يشتري الرجل صدقته؟ (^٣) وأعدناه لبعده.\n_________\n(^١) \"الموطأ\" ص ٢٨٢.\n(^٢) نقله عن \"شرح ابن بطال\" ٥/ ١٥٧ - ١٥٨.\n(^٣) سلف برقم (١٤٨٩).","vol":"18","page":148},{"text":"<span data-type='title' id=toc-2147>١٣٨ - باب الجِهَادِ بِإِذْنِ الأَبَوَيْنِ</span>\n٣٠٠٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ قَالَ: سَمِعْتُ أَبَا الْعَبَّاسِ الشَّاعِرَ -وَكَانَ لَا يُتَّهَمُ في حَدِيثِهِ- قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرٍو - ﵄ - يَقُولُ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَاسْتَأْذَنَهُ فِي الجِهَادِ فَقَالَ: «أَحَيٌّ وَالِدَاكَ؟». قَالَ: نَعَمْ. قَالَ «فَفِيهِمَا فَجَاهِدْ». [٥٩٧٢ - مسلم: ٢٥٤٩ - فتح ٦/ ١٤٠]\nحَدَّثَنَا آدَمُ، ثَنَا شُعْبَةُ، ثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ سَمِعْتُ أَبَا العَبَّاسِ الشَّاعِرَ -وَكَانَ لَا يُتَّهَمُ فِي حَدِيثِهِ-قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرٍو يَقُولُ: جَاءَ رَجُلٌ إِلَى رسول الله - ﷺ - فَاسْتَاذَنَهُ فِي الجِهَادِ، فَقَالَ: \"أَحَيٌّ وَالِدَاكَ؟ \". قَالَ: نَعَمْ. قَالَ: \"فَفِيهِمَا فَجَاهِدْ\".\nهذا الحديث أخرجه مسلم أيضًا، ولابن حبان: وكان قد أسلم (^١). وفيه: وأبيا أن يخرجا معه.\nووجه مطابقة الحديث للباب مفهومة، وقد جاء: (إني تركت أبويّ يبكيان) قَالَ: \"ارجع إليهما فأضحكهما كما أبكيتهما\" (^٢).\nوفي الباب: عن أبي سعيد الخدري، وفيه: \"فإن استأذنا (^٣) لك فجاهد وإلا فبرهما\" (^٤) وعبد الرحمن بن جاهمة عن أبيه: جاء رجل\n_________\n(^١) ابن حبان ٢/ ١٦٦ (٤٢٣) بلفظ: وقد أسلم.\n(^٢) رواه أبو داود (٢٥٢٨).\n(^٣) كذا في الأصل وفوقها (كذا). وفي المصادر: (فاستأذنهما فإن أَذِنَا) وهو وهَمٌ، لا يكون إلا مع سرعة الكتابة، أعني من النسخة المنقول عنها، فيكتب شطر الكلمة الأولى، ثم يكتب شطر اللاحقة المماثلة لها، وهذا يحصل في نسخ المخطوطات كثيرًا، وهنا بيانه فاستفده.\n(^٤) رواه أبو داود (٢٥٣٠)، وأحمد ٣/ ٧٥، وصححه ابن حبان ٢/ ١٦٥ (٤٢٢)، وكذا الحاكم ٢/ ١٠٣ - ١٠٤.","vol":"18","page":149},{"text":"إلى رسول الله - ﷺ - فقال: يا رسول الله، أردت الغزو وجئتك أستشيرك، فقال: \"هل لك من أم؟ \" قَالَ: نعم. قَالَ: \"الزمها فإن الجنة تحت رجليها\" (^١)، ورشدين بن كريب، عن أبيه، عن ابن عباس: جاءت امرأة بابن لها إلى رسول الله - ﷺ - فقالت: يا رسول الله، هذا ابني يريد الجهاد وأنا أمنعه. فقال - ﷺ -: \"الزم أمك حَتَّى تأذن لك أو يأتيها الموت\" (^٢).\nإذا تقرر ذَلِكَ؛ فقال المهلب: هذا -والله أعلم- في زمن استظهار المسلمين على عدوهم، وقيام من انتدب إلى الغزو بهم مع أنه -والله أعلم- رأى به ضعفًا ولم يقدر نفاذه في الجهاد، فندبه إلى الجهاد في بر والديه.\nقلتُ: رواية ابن أبي عاصم أن السائل كان أخلق الناس وأشده، وفي آخره: فجعلنا نعجب من خَلْقه يرد هذا، وقد روي عن عمر وعثمان أن من أراد الغزو فأمرته أمه بالجلوس أن يجلس. وقال الحسن البصري: إن أذنت له أمه في الجهاد وعلم أن هواها في أن يجلس فليجلس (^٣).\nوممن (أراد) (^٤) أن لا يخرج إلى الغزو إلا بإذن والديه: مالك (^٥) والأوزاعي والثوري والشافعي وأحمد، وأكثر أهل العلم (^٦)، هذا كله\n_________\n(^١) رواه النسائي ٦/ ١١، وأحمد ٣/ ٤٢٩، وصححه الألباني في \"صحيح الترغيب\" (٢٤٨٥).\n(^٢) رواه الطبراني في \"المعجم الكبير\" ١١/ ٤١١.\n(^٣) \"مصنف أبي شيبة\" ٦/ ٥١٨، \"النوادر والزيادات\" ٥/ ٢٢.\n(^٤) كذا بالأصل، وعند ابن بطال (رأى)، انظر: \"شرح ابن بطال\" ٥/ ١٥٨.\n(^٥) \"النوادر والزيادات\" ٥/ ٢٢.\n(^٦) \"المغني\" ١٣/ ٢٥ - ٢٦.","vol":"18","page":150},{"text":"في حال الاختيار ما لم تقع ضرورة وقوة العدو، فإذا كان ذَلِكَ تعين الفرض على الجميع وزال الاختيار ووجب الجهاد على الكل (^١)، ولا حاجة إلى الإذن من والد وسيد.\nوقال ابن حزم في \"مراتب الإجماع\": إن كان أبواه يضيعان بخروجه ففرضه ساقط عنه إجماعًا (^٢)، وإلا فالجمهور يوقفه على الاستئذان، روي ذَلِكَ عن مالك (^٣) والشافعي وأحمد (^٤) وغيرهم، والأجداد كالآباء، والجدات كالأمهات. وممن صرح به ابن المنذر. وعند المنذري: هذا في التطوع، أما إذا وجب عليه فلا حاجة إلى إذنهما، وإن منعاه عصاهما، هذا إذا كانا مسلمين، فإن كانا كافرين فلا سبيل لهما إلى منعه، ولو نفلًا، وطاعتهما حينئذ معصية (^٥). وعن الثوري: هما كالمسلمين، وقال بعضهم: يحتمل أن يكون هذا كله بعد الفتح وسقوط (فرض) (^٦) الهجرة والجهاد وظهور الدين، أو كان ذَلِكَ من الأعراب وغير من كانت تجب عليه الهجرة، فرجح برُّ الوالدين على الجهاد.\nفرع:\nيندرج في هذا المديان، قَالَ الشافعي فيما ذكره ابن المناصف: ليس له أن يغزو إلا بإذنه سواء كان مسلمًا أو غيره (^٧).\n_________\n(^١) هنا انتهى نقل المصنف من المهلب من \"شرح ابن بطال\" ٥/ ١٥٩.\n(^٢) \"مراتب الإجماع\" ص ٢٠١.\n(^٣) \"النوادر والزيادات\" ٥/ ٢٣.\n(^٤) \"المغني\" ١٣/ ٢٦.\n(^٥) \"مختصر سنن أبي داود\" ٣/ ٣٧٨.\n(^٦) من (ص ١).\n(^٧) \"روضة الطالبين\" ١٠/ ٢١٠ - ٢١١.","vol":"18","page":151},{"text":"وفرق مالك (^١) بين أن يجد قضاء وبين ألا يجد، فإن كان غريمًا فلا يرى بجهاده بأسًا وإن لم يستأذن غريمه، فإن كان مليًّا وأوصى (بدينه) (^٢) إذا حل أعطي دينه فلا يستأذنه. وقال الأوزاعي: لا يتوقف على الإذن مطلقًا (^٣).\n_________\n(^١) \"النوادر والزيادات\" ٥/ ٢٣.\n(^٢) في (ص ١): مدينة.\n(^٣) \"المغني\" ١٣/ ٢٧.","vol":"18","page":152},{"text":"<span data-type='title' id=toc-2148>١٣٩ - باب مَا قِيلَ فِي الجَرَسِ وَنَحْوِهِ فِي أَعْنَاقِ الإِبِلِ</span>\n٣٠٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، أَنَّ أَبَا بَشِيرٍ الأَنْصَارِيَّ - ﵁ - أَخْبَرَهُ أَنَّهُ كَانَ مَعَ رَسُولِ اللهِ - ﷺ - فِي بَعْضِ أَسْفَارِهِ قَالَ عَبْدُ اللهِ: حَسِبْتُ أَنَّهُ قَالَ: وَالنَّاسُ في مَبِيتِهِمْ، فَأَرْسَلَ رَسُولُ اللهِ - ﷺ - رَسُولًا أَنْ لَا يَبْقَيَنَّ فِي رَقَبَةِ بَعِيرٍ قِلَادَةٌ مِنْ وَتَرٍ أَوْ قِلَادَةٌ إِلاَّ قُطِعَتْ. [مسلم: ٢١١٥ -\nفتح ٦/ ١٤١]\nحدثنا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، أَنَّ أَبَا بَشِيرٍ الأَنْصَارِيَّ أَخْبَرَهُ أَنَّهُ كَانَ مَعَ رَسُولِ اللهِ - ﷺ - فِي بَعْضِ أَسْفَارِهِ قَالَ عَبْدُ اللهِ: أحسب أَنَّهُ قَالَ: وَالنَّاسُ فِي مَبِيتِهِمْ، فَأَرْسَلَ رَسُولُ اللهِ - ﷺ - أَنْ لَا يَبْقَيَنَّ فِي رَقَبَةِ بَعِيرٍ قِلَادَةٌ مِنْ وَتَرٍ، أَوْ قِلَادَةٌ إِلَّا قُطِعَتْ.\nالشرح:\nهذا الحديث أخرجه مسلم وأبو داود (^١)، ورواه النسائي، عن قتيبة، عن مالك بإسناده: أن رجلًا من الأنصار أخبره (^٢)، ولم يقل: عن أبي بشير. وأبو بشير بفتح الباء الموحدة، واسمه: قيس الأكبر بن عبيد المازني، وليس له في الصحيحين سوى هذا الحديث، وفي \"الكمال\" لعبد الغني وتبعه \"التهذيب\"، أن له ثلاثة أحاديث. أحدها: هذا، ثانيها: النهي عن الصلاة بعد طلوع الشمس. ثالثها: أنه - ﷺ - حرم ما بين لابتيها، ومنهم من جعلها لثلاثة رجال، والصحيح أنه واحد.\n_________\n(^١) مسلم (٢١١٥) كتاب: اللباس والزينة، باب: كراهية الكلب والجرس في السفر، وأبو داود (٢٥٥٢).\n(^٢) في \"الكبرى\" ٥/ ٢٥١ (٨٨٠٨).","vol":"18","page":153},{"text":"قالا: وليس في الصحابة أبو بشير غيره (^١)، وليس كما ذكرا، كما أوضحته في كنى الكتب الستة من كتابي.\nفإن قلتَ: لا ذكر للجرس في الحديث، فكيف بوب له؟ قلتُ: تمحل له بعضهم بقول الخطابي: أمر بقطع القلائد؛ لأنهم كانوا يعلقون فيها الأجراس (^٢). وليس بجيد، ففي \"الموطآت\" للدارقطني من رواية عمر بن عثمان، عن مالك به، وفيه: ولا جرس في عنق بعير إلا قطع.\nومن عادته الإحالة على أطراف الحديث في التبويب. قَالَ أبو عمر: وفي رواية روح بن عبادة، عن مالك: فأرسل رسول الله - ﷺ - زيدًا مولاه. قَالَ: وهو عندي زيد بن حارثة (^٣)، ولأبي داود: عن أبي وهب الجيشاني مرفوعًا: \"اربطوا (^٤) الخيل وقلدوها ولا تقلدوها الأوتار\" (^٥).\nقَالَ مالك في \"الموطأ\" إثر حديث الباب: أرى ذَلِكَ من العين (^٦)، ففسر المعنى الذي من أجله أمر الشارع بقطع القلائد، وذلك أن الذي قلدها إذا اعتقد أنها ترد العين فقد ظن أنها ترد القدر، ولا يجوز اعتقاد هذالأولهذا روي أن الرفقة التي فيها الجرس لا تصحبها الملائكة (^٧)، وقال ابن حبان في \"صحيحه\": المراد: رفقة فيها رسول الله - ﷺ - لأجل الوحي (^٨). فأغرب.\n_________\n(^١) \"تهذيب الكمال\" ٣٣/ ٨٠٧٩ (٧٢٢٧).\n(^٢) \"أعلام الحديث\" ٢/ ١٤٤٥.\n(^٣) \"التمهيد\" ١٧/ ١٦٠.\n(^٤) رواية أبي داود: (ارتبطوا).\n(^٥) أبو داود (٢٥٥٣).\n(^٦) \"الموطأ\" ص ٥٨٢.\n(^٧) مسلم (٢١١٣) كتاب: اللباس والزينة، باب: كراهة الكلب والجرس في السفر.\n(^٨) ابن حبان ١٠/ ٥٥٣.","vol":"18","page":154},{"text":"ولا بأس بتعليق التمائم والخرز الذي فيها الدعاء والرقى بالقرآن عند جميع العلماء (^١)؛ لأن ذَلِكَ من التعوذ بأسمائه، وقد سُئل عيسى بن دينار عن قلادة ملونة فيها خرز يعلقها الرجل على فرسه للجمال فقال: لا بأس بذلك إذا لم تجعل للعين (^٢).\nقَالَ أبو عبد الملك: وقول غيره أحسن. قَالَ المهلب: وإنما تجعل القلائد من وتر لقوتها وبقائها فخصها - ﷺ -، ثم عم سائر القلائد بقوله: \"ولا قلادة إلا قطعت\" فأطلق النهي على (جميع) (^٣) ما تقلد به الدواب، وقد سُئل مالك عن القلادة فقال: ما سمعت بكراهته إلا في الوتر. يعني: أوتار القسي. قَالَ أبو عبيد: وإنما نهى عن التقليد بالأوتار؛ لأن الدواب تتأذى بذلك ويضيق عليها نفسها ورعيها، وربما تعلق ذَلِكَ بشجرة فتختنق فتموت، أو تمتنع من السير كما جرى لناقة رسول الله - ﷺ - حين احتبست، وقد روي عن رسول الله - ﷺ -: \"قلدوها الحبل ولا تقلدوها الأوتار\" وفسره وكيع فقال: هذا ليس من قلائد الإبل المذكورة، ومعناه: لا تركبوها في\n_________\n(^١) بل فيها خلاف قديم، فأجاز ذلك عائشة وأبو جعفر محمد بن علي وغيرهما من السلف؛ ومنعه عبد الله بن عكيم، وابن عمر وابن العاص، وعقبة بن عامر، وعبد الله بن مسعود وأصحابه كالأسود وعلقمة، ومن بعدهم كإبراهيم النخعي القائل: كانوا يكرهون التمائم كلها من القرآن وغير القرآن.\nانظر نحو هذِه الآثار في ابن أبي شيبة ٥/ ٣٤ (٢٣٤٤٦ - ٢٣٤٦٦).\nوانظر \"فتح المجيد\" ص ١٠٠، \"معارج القبول\" ٢/ ٥١٠.\nقال الشيخ الحكمي: ولاشك أن منع ذلك سد لذريعة الاعتقاد المحظورة لاسيما في زماننا هذا فإنه إذا كرهه أكثر الصحابة والتابعين في تلك العصور الشريفة المقدسة والإيمان في قلوبهم أكبر من الجبال؛ فلأن يكره في وقتنا هذا وقت الفتن والمحن أولى وأجدر بذلك.\n(^٢) انظر: \"المنتقى\" ٧/ ٢٥٥.\n(^٣) من (ص ١).","vol":"18","page":155},{"text":"الفتن خشية أن يتعلق على راكبها وتر يطالب به (^١).\nوفي هذا حديث رويفع عند أبي داود: \"يا رويفع أبلغ الناس أنه من عقد لحيته أو تقلد وترًا فإن محمدًا بريء منه\" (^٢) ولابن حبان من حديث أنس: أمر بقطع الأجراس (^٣). وفي حديث عائشة تقطع من أعناق الإبل يوم بدر (^٤). قَالَ ابن عبد البر: لا بأس أن تقلد الخيل قلائد الصوف الملون إذا لم يكن ذَلِكَ خوف نزول العين (^٥). وقد سلف ذَلِكَ، قَالَ ابن الجوزي: ربما صحف من لا علم له بالحديث، فقَالَ: ومن وبر بباءٍ موحدة، وإنما هي مثناة فوق، وإنما المراد بها: أوتار القسي كانوا يقلدونها لئلا تصيبها العين، فأمر بالقطع؛ لأنها لا ترد القدر كما سلف، وقيل: نهي عن ذَلِكَ لئلا تختنق عند شدة الركض، وهو قول محمد بن الحسن الشيباني، وقال النضر فيه كما قال وكيع في الفرس، أي: لا تطلبوا الوتر (^٦)، وهو بعيد لفظًا ومعنى.\nوقد اختلف العلماء في تقليد البعير وغيره من الحيوان -والإنسان- ما ليس بتعاويذ قرآنية مخافة العين، فمنهم من نهى عنه ومنعه قبل الحاجة، وأجازه عند الحاجة تمسكًا بحديث أبي داود عن عقبة بن عامر مرفوعًا: \"من علق تميمة فلا أتم الله له، ومن علق ودعة فلا ودع الله له\" (^٧)، ومنهم من أجازه قبل الحاجة وبعدها (^٨).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٥/ ١٦٠.\n(^٢) أبو داود (٣٦)، وصححه الألباني في \"صحيح أبي داود\" (٢٦) على شرط مسلم.\n(^٣) \"صحيح ابن حبان\" ١٠/ ٥٥٢ (٤٧٠١).\n(^٤) السابق ١٠/ ٥٥٢ (٤٦٩٩).\n(^٥) \"التمهيد\" ١٧/ ١٦٥.\n(^٦) السابق ١٧/ ١٦٣.\n(^٧) لم أجده في المطبوع من \"سنن أبي داود\" وأخرجه أحمد ٤/ ١٥٤.\n(^٨) انظر حكايته الخلاف في \"إكمال المعلم\" ٦/ ٦٤٢.","vol":"18","page":156},{"text":"والنهي عن الجرس بفتح الراء عند الأكثرين، وحكى عياض عن أبي بحر سكونها، وهو اسم للصوت وأصله: الصوت الخفي (^١)؛ لأن الملائكة لا تصحب رفقة فيها جرس، هذا قول الأكثرين، قالوا: لأنه شبيه بالناقوس؛ أو لأنه من التعاليق المنهي عنها، وقيل: كره لتصوته، وهو كراهة تنزيه، وكره بعضهم الجرس الكبير دون الصغير.\nومن الغريب ما حكاه ابن التين أن المراد بالوتر: أوتار الذحول. يعني: لا يسفك عليها الدماء ولا يغار عليها على الأموال. يريد: لا يطلبون به الوتر الذي وتروا به في الجاهلية. قَالَ: وقيل: إنما نهي عنها من قبل التمائم، وهو كل ما علق خيفة أن ينزل به. وقال الداودي: الأوبار ما ينزع عن الجمال شبه الصوف؛ فصحف في الوتر.\nقلتُ: هذا تصحيف كما سلف. قَالَ: وقيل: لأن صاحبها يظن أن التمائم تمنع من الأخذ بالعين وترد القدر، ولا بأس بتعليقها إذا كان فيها خرز، وإن كان ذَلِكَ للعين وغير ذَلِكَ إذا كان في الخرز الدعاء؛ لأنه من التعوذ بأسمائه، وقد سلف. قَالَ ابن التين: وكره مالك تعليق الأجراس على أعناق الإبل والحمير، وأجاز القلادة، وكره الوتر (^٢). قَالَ القاضي في جامع \"معونته\": ووجه ذَلِكَ ما روي أن رفقة أقبلت من مصر وفيها جرس، فأمر - ﷺ - بقطعه وقال: \"إن الملائكة لا يصحبون قافلة فيها جرس\" (^٣).\n_________\n(^١) \"إكمال المعلم\" ٦/ ٦٤١.\n(^٢) انظر: \"المنتقى\" ٧/ ٢٥٥.\n(^٣) \"المعونة\" ٢/ ٦٠١، والحديث رواه مسلم (٢١١٣) كتاب: اللباس والزينة، باب: كراهة الكلب والجرس في السفر.","vol":"18","page":157},{"text":"<span data-type='title' id=toc-2149>١٤٠ - باب مَنِ اكْتُتِبَ فِي جَيْشٍ فَخَرَجَتِ امْرَأَتُهُ حَاجَّةً، أَوَ كَانَ لَهُ عُذْرٌ، هَلْ يُؤْذَنُ لَهُ</span>؟\n٣٠٠٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيد، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ أَبِي مَعْبَد، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُول: «لَا يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، وَلَا تُسَافِرَنَّ امْرَأَةٌ إِلاَّ وَمَعَهَا مَحْرَمٌ». فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، اكْتُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، وَخَرَجَتِ امْرَأَتِي حَاجَّةً. قَالَ: «اذْهَبْ فَحُجَّ مَعَ امْرَأَتِكَ». [انظر: ١٨٦٢ - مسلم: ١٣٤١ - فتح ٦/ ١٤٢].\nذكر فيه حديث أبي معبد، عن ابن عباس السالف في باب: حج النساء.\nواسم أبي معبد: نافذ مولى ابن عباس، روى له الجماعة، مات بالمدينة سنة أربع ومائة.\nونقل ابن بطال هناك (^١) اتفاق الفقهاء على أنه ليس للرجل منع زوجته من حج الفرض، كما لا يمنعها من صلاة ولا صيام. وناقشناه فيه، فإن الأظهر من قول الشافعي أن له المنع، ولا شك أنه إذا قام بثغور المسلمين من فيه الكفاية بدفع العدو فلا بأس أن يأذن الإمام لمن له عذر في الرجوع؛ ولهذا المعنى أذن - ﷺ - للرجل أن يرجع ويحج امرأتَهُ، فإن كان للعدو ظهور وقوة وتعين فرض الجهاد على كل أحد فلا يأذن له الإمام في الرجوع.\nقَالَ المهلب: والجهاد أفضل لمن قد حج عن نفسه من الحج، لكن لما استضاف إلى الحج النافلة ستر عورة وقطع ذريعة كان آكد وأفضل من\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٦١.","vol":"18","page":158},{"text":"الجهاد في وقت قد استظهر المسلمون فيه على عدوهم.\nوقوله: (\"فحج مع امرأتك\") محمول عند العلماء على معنى الندب للزوج أن يحج مع امرأته لا أنه يلزمه ذَلِكَ فرضًا، كما لا يلزمه مؤنة حملها في الحج، فلذلك لا يلزمه أن يحملها إليه بنفسه.","vol":"18","page":159},{"text":"<span data-type='title' id=toc-2150>١٤١ - باب الجَاسُوس</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ [الممتحنة: ١]\nالتَّجَسُّسُ: التَّبَحُّثُ.\n\n٣٠٠٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الله، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ -سَمِعْتُهُ مِنْهُ مَرَّتَيْن- قَالَ: أَخْبَرَنِي حَسَنُ بْنُ مُحَمَّدٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ أَبِي رَافِعٍ قَالَ: سَمِعْتُ عَلِيًّا - ﵁ - يَقُولُ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - أَنَا وَالزُّبَيْرَ وَالْمِقْدَادَ بْنَ الأَسْوَدِ قَالَ: «انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ، فَإِنَّ بِهَا ظَعِينَةً وَمَعَهَا كِتَابٌ، فَخُذُوهُ مِنْهَا». فَانْطَلَقْنَا تَعَادَى بِنَا خَيْلُنَا حَتَّى انْتَهَيْنَا إِلَى الرَّوْضَةِ، فَإِذَا نَحْنُ بِالظَّعِينَةِ فَقُلْنَا أَخْرِجِي الكِتَابَ. فَقَالَتْ مَا مَعِي مِنْ كِتَابٍ. فَقُلْنَا لَتُخْرِجِنَّ الْكِتَابَ أَوْ لَنُلْقِيَنَّ الثِّيَابَ. فَأَخْرَجَتْهُ مِنْ عِقَاصِهَا، فَأَتَيْنَا بِهِ رَسُولَ اللهِ - ﷺ -، فَإِذَا فِيهِ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى أُنَاسٍ مِنَ المُشْرِكِينَ مِنْ أَهْلِ مَكَّةَ، يُخْبِرُهُمْ بِبَعْضِ أَمْرِ رَسُولِ اللهِ - ﷺ -، فَقَالَ رَسُولُ اللهِ - ﷺ - «يَا حَاطِبُ، مَا هَذَا؟». قَالَ: يَا رَسُولَ اللهِ، لَا تَعْجَلْ عَلَيَّ، إِنِّي كُنْتُ امْرَأً مُلْصَقًا فِي قُرَيْشٍ، وَلَمْ أَكُنْ مِنْ أَنْفُسِهَا، وَكَانَ مَنْ مَعَكَ مِنَ الْمُهَاجِرِينَ لَهُمْ قَرَابَاتٌ بِمَكَّةَ، يَحْمُونَ بِهَا أَهْلِيهِمْ وَأَمْوَالَهُمْ، فَأَحْبَبْتُ إِذْ فَاتَنِي ذَلِكَ مِنَ النَّسَبِ فِيهِمْ أَنْ أَتَّخِذَ عِنْدَهُمْ يَدًا يَحْمُونَ بِهَا قَرَابَتِي، وَمَا فَعَلْتُ كُفْرًا وَلَا ارْتِدَادًا وَلَا رِضًا بِالْكُفْرِ بَعْدَ الإِسْلَامِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَقَدْ صَدَقَكُمْ». قَالَ عُمَرُ: يَا رَسُولَ اللهِ، دَعْنِي أَضْرِبْ عُنُقَ هَذَا المُنَافِقِ. قَالَ: «إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ أَنْ يَكُونَ قَدِ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ، فَقَدْ غَفَرْتُ لَكُمْ». قَالَ سُفْيَانُ وَأَيُّ إِسْنَادٍ هَذَا!.\nذكر فيه حديث حَسَنِ بْنِ مُحَمَّدٍ -وهو ابن الحنفية- قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ أَبِي رَافِع قَالَ: سَمِعْتُ عَلِيًّا فذكر حديث روضة خاخ بطوله، وفي آخره: \"وَمَا يُدْرِيكَ لَعَلَّ الله أَنْ يَكُونَ قَدِ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ اعْمَلُوا مَا شِئْتُمْ، فَقَدْ غَفَرْتُ لَكُمْ\". قَالَ سُفْيَانُ: وَأَيُّ إِسْنَادٍ هذا!","vol":"18","page":160},{"text":"وذكر البخاري في التفسير إثر حديث على هذا: قَالَ عمرو بن دينار: فنزلت ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ [الممتحنة: ١] الآية.\nقَالَ سفيان: فلا أدري أذاك في الحديث أم من عمرو بن دينار (^١).\nونقل الواحدي عن جماعة المفسرين أنها نزلت في حاطب بن أبي بلتعة وذلك أن سارة مولاة أبي عمرو بن صيفي بن هشام بن عبد مناف أتت رسول الله - ﷺ - إلى المدينة من مكة وهو يتجهز لفتح مكة فقال: \"ما جاء بك؟ \" فقالت: الحاجة. قال: \"فأين أنت من شباب أهل مكة؟ \" وكانت مغنية. قالت: ما طلب مني شيء بعد وقعة بدر. فكساها وحملها، وأتاها حاطب، فكتب معها كتابًا إلى أهل مكة وأعطاها عشرة دنانير، وكتب في الكتاب: إلى أهل مكة إن رسول الله يريدكم فخذوا حذركم. فنزل جبريل - ﵇ - بخبرها، فبعث عليًّا وعمارًا وعمر والزبير وطلحة والمقداد بن الأسود وأبا مرثد، وكانوا كلهم فرسانا، وقال: \"انطلقوا حَتَّى تأتوا روضة خاخ فإنَّ بها ظعينة معها كتاب إلى المشركين، فخذوه وخلوا سبيلها؛ فإن لم تدفعه إليكم فاضربوا عنقها .. \" الحديث (^٢)، وعند ابن أبي حاتم من حديث الحارث، عن علي: لما أراد رسول الله - ﷺ - أن يأتي مكة أسر إلى أناس من أصحابه أنه يريد مكة، منهم حاطب، وأفشى في الناس أنه يريد خيبر.\nإذا عرفت هذا؛ فالكلام على الحديث من وجوه:\nأحدها:\nفي كتاب الحميدي ذكر البرقاني نحو هذا الحديث، رواه سماك،\n_________\n(^١) سيأتي برقم (٤٨٩٠) باب: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾.\n(^٢) \"أسباب النزول\" ص ٤٤١ - ٤٤٢ (٨١١)، وكذا هو في \"الوسيط\" ٤/ ٢٨٢.","vol":"18","page":161},{"text":"عن ابن عباس قَالَ: قَالَ عمر: كتب حاطب إلى (أهل) (^١) مكة .. الحديث، وزعم أنه في مسلم. قَالَ الحميدي: وليس له عند أبي مسعود ولا خلف ذكر.\nثانيها:\nهذِه الظعينة اسمها سارة كما سلف، مولاة أبي عمرو بن صيفي بن هاشم، والدرقفة أم مخرمة بن نوفل، وقيل أم سارة. وقيل: كنود مولاة لقريش، وقيل: لعمران بن أبي صيفي، وقيل: كانت من مزينة من أهل العرج، وكان حاطب كتب إلى ثلاثة: صفوان بن أمية، وسهيل بن عمرو، وعكرمة بن أبي جهل. قَالَ الحاكم في \"إكليله\": وكانت مغنية بوَّاحة، تغني بهجاء رسول الله - ﷺ -، فأمر بها يوم الفتح فقتلت. وأما أبو نعيم وابن منده فذكراها في الصحابيات، ووقع في \"أحكام القرآن\" للقاضي إسماعيل في قصة حاطب: قَالَ للذين أرسلهم لها: \"إن بها امرأة من المسلمين معها كتاب إلى المشركين\" وإنهم لما أرادوا أن يخلعوا ثيابها قالت: أولستم مسلمين؟ ويشكل عليه ما أسلفناه عن الحاكم فإنها ممن استثنيت يوم الفتح بالقتل، وعبارة أبي عبيد البكري: \"فإن بها امرأة من المشركين\" بدل \"المسلمين\" وفي \"أسباب الواحدي\": لما قدمت المدينة قَالَ لها - ﷺ -: \"مسلمة جئت؟ \" قالت: لا. قَالَ: \"فما جاء بك؟ \" قالت: احتجت. قَالَ: \"فأين أنت من شباب قريش؟ \" الحديث (^٢).\nثالثها:\nفي الكتاب -كما قَالَ السهيلي-: أما بعد. فإن رسول الله - ﷺ - قد\n_________\n(^١) من (ص ١).\n(^٢) \"الأسباب\" ص ٤٤١ (٨١١).","vol":"18","page":162},{"text":"توجه إليكم في جيش كالليل يسير كالسيل، وأقسم بالله لو لم يسر إليكم إلا وحده لأظفره الله بكم، وأنجز له موعده فيكم؛ فإن الله وليه وناصره. وفي \"تفسير ابن سلام\" كان فيه: أن محمدًا قد نفر إما لكم وإما إلى غيركم، فعليكم الحذر (^١). وقيل: كان فيه: إنه - ﷺ - أذن في الناس بالغزو، ولا أراه يريد غيركم، فقد أحببت أن تكون لي عندكم يد بكتابي إليكم. قَالَ القرطبي: ويحكى أنه كان في الكتاب يفخم جيش رسول الله - ﷺ - وأنهم لا طاقة لهم به (^٢).\nرابعها:\nخاخ: بخائين معجمتين. قَالَ السهيلي: وكان هشيم يصحفها فيقول: حاج: بحاء وجيم. وذكر البخاري أن أبا عوانة كان يقولها كما يقوله هشيم (^٣).\nخامسها:\nالظعينة: المرأة في الهودج، ولا يقال لها ظعينة إلا وهي كذلك. قَالَ الداودي: سميت بذلك لأنها تركب الظعائن التي تظعن براكبها. وقال ابن فارس: الظعينة: المرأة وهو من باب الاستعارة، وأما الظعائن فالهوادج، كان فيها نساء أو لم يكن (^٤). وقال الخطابي: إنما قَالَ لها ظعينة؛ لأنها تظعن مع زوجها إذا ظعن (^٥).\nسادسها:\nقوله: (أو لنلقين الثياب). قَالَ ابن التين: صوابه في العربية: لنلقن الثياب. بحذف الياء؛ لأن النون المشددة تجتمع مع الياء الساكنة فتحذف\n_________\n(^١) \"الروض الأنف\" ٤/ ٩٧.\n(^٢) \"المفهم\" ٦/ ٤٤٥.\n(^٣) \"الروض الأنف\" ٤/ ٩٧. وضع سبط تحت حاء (حاج) علامة الإهمال.\n(^٤) \"مجمل اللغة\" ٢/ ٦٠٠ مادة (ظعن).\n(^٥) \"أعلام الحديث\" ٢/ ٨٩١.","vol":"18","page":163},{"text":"الياء لالتقاء الساكنين.\nوفيه: جواز تجريد العورة عن الستُّرة عند الحاجة.\nسابعها:\nالعقاص -بعين مكسورة-: الشعر المعقوص. أي: المظفور، جمع عقصية وعقصة، والعقص: ليُّ خصلات الشعر بعضه على بعض. وعند المنذري: هو ليُّ الشعر على الرأس ويدخل أطرافه في أصوله، قَالَ: ويقال: هي التي تتخذ من شعرها مثل الرمانة. قال: وقيل: العقاص هو: الخيط الذي (يجتمع) (^١) فيه أطراف الذوائب، وبه جزم ابن التين حيث قال: والعقاص: الخيط الذي تعقص به أطراف الذوائب، وعقص الشعر ظفره، قال: وفي رواية أخرى: أخرجت من حجزتها، وكذا قال ابن بطال: العقاص: السير الذي تجمع به شعرها على رأسها، والعقص: الظَّفْر، والظَّفْر: هو الفتل (^٢).\nثامنها:\nقوله: (إني كنت ملصقا في قريش) يعني: كنت مضافًا إليهم ولست منهم، وأصل ذلك من تضاف الشيء بغيره ليس منه، ولذلك قيل للدعي في القوم ملصق، قاله الطبري (^٣).\nوقوله: (وكان من معك) كذا في الرواية. قال القرطبي: هكذا الرواية \"الصحيحة\" وعند مسلم (من معك) بزيادة (من) والصواب: إسقاطها؛ لأن (من) لا تزاد في الواجب عند البصريين، وأجازه بعض الكوفيين (^٤).\n_________\n(^١) في (ص ١): يعقص.\n(^٢) \"شرح ابن بطال\" ٥/ ١٦٥.\n(^٣) \"تفسير الطبري\" ٤/ ٤١٧ تفسير قوله تعالى ﴿وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ﴾.\n(^٤) \"المفهم\" ٦/ ٤٣٩.","vol":"18","page":164},{"text":"تاسعها:\nإنما أطلق عمر على حاطب اسم النفاق؛ لأنه والى كفار قريش وباطنهم، وإنما فعل حاطب ذلك متأولًا في غير ضرر لرسول الله - ﷺ - صدق الله نيته فنجاه من ذلك، وذكر الجاحظ في \"عمده\" فقال (عمر) (^١): دعني يا رسول الله اضرب عنقه -يعني: حاطبًا- فقد كفر.\nقال الباقلاني: في نقضه هذا الكتاب، هذِه اللفظة ليست معروفة.\nقلت: ويحتمل أن يكون المراد بها كفر النعمة أو أنه تأول قوله: ﴿لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللهَ وَرَسُولَهُ﴾ أو يكون الراوي روى بالمعنى، فإنه لما سمع قول عمر نافق عبر عنه؛ لأنه كفر عند جماعة، وقال ابن التين: يحتمل أن يكون قول عمر: دعني أضرب عنق هذا المنافق قبل قوله - ﵇ -: \"قد صدقكم\" أو يريد أنه وإن صدق فلا عذر له، وقد أثبت الله لحاطب الإيمان في قوله ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي﴾ الآية، وكانت أمه بمكة فأراد أن يحفظوه فيها.\nالعاشر:\nقوله: (\"وما يدريك؟ \") أي: يعلمك، ولعله للترجي، وهو هنا يتحقق بدليل ما ذكر في آل عمران والأنفال.\nالحادي عشر:\nقوله: (\"اعملوا ما شئتم\") ظاهره الاستقبال، وقال ابن الجوزي: ليس هو على الاستقبال، وإنما هو للماضي، تقديره: اعملوا ما شئتم أيُّ عمل كان لكم فقد غفر، ويدل على هذا شيئان:\n_________\n(^١) من (ص ١).","vol":"18","page":165},{"text":"أحدهما: أنه لو كان للمستقبل كان جوابه فسأغفر.\nوالثاني: أنه كأن يكون إطلاقًا في الذنوب، ولا وجه لذلك، ويوضحه أن القوم خافوا من العقوبة فيما بعد؛ فلهذا كان عمر يقول: يا حذيفة أنا منهم؟ قال القرطبي: وهذا التأويل وإن كان حسنًا فإن فيه بعدًا؛ لأن اعملوا: صيغة أمر، وهي موضوعة للاستقبال، ولم تضع العرب قط صيغة الأمر موضع الماضي لا بقرينة ولا بغير قرينة، كذا نص عليه النحويون، وصيغة الأمر إذا وردت بمعنى الإباحة إنما هي بمعنى الإنشاء والابتداء لا بمعنى الماضي، قال: واستدلاله عليه بقوله: \"قد غفرت لكم\" ليس بصحيح \"لأن اعملوا ما شئتم\" يحمل على صلب الفعل ولا يصح أن يكون بمعنى الماضي فيتعين حمله على الإباحة والإطلاق، وحينئذ يكون خطاب إنشاء، فيكون كقول القائل: أنت وكيلي وقد جعلت لك التصرف حيث شئت، وإنما يقتضي إطلاق التصرف من وقت التوكيل لا قبل ذلك.\nقال: وقد ظهر لي وجه، وهو أن هذا الخطاب خطاب إكرام وتشريف يضمن أن هؤلاء القوم حصلت لهم حالة غفرت لهم بها ذنوبهم السالفة وتأهلوا أن يغفر لهم ذنوب مستأنفة إن وقعت منهم لا أنهم نجزت لهم في ذلك الوقت مغفرة الذنوب اللاحقة، بل لهم صلاحية أن يغفر لهم ما عساه أن يقع، ولا يلزم من وجود الصلاحية لشيء ما وجود ذلك الشيء، إذ لا يلزم من وجود أهلية الخلافة وجودها لكل من وجدت له أهليتها، وكذلك القضاء وغيره، وعلى هذا فلا يأمن من حصلت له أهلية المغفرة من المؤاخذة على ما عساه أن يقع منه من الذنوب، ثم إن الله أظهر صدق رسوله للعيان في كل من أخبر عنه بشيء من ذلك؛ فإنهم لم يزالوا على أعمال أهل الجنة إلى أن توفوا، ومن وقع منهم","vol":"18","page":166},{"text":"في أمر ما أو مخالفة لجأ إلى التوبة ولازمها حتى لقي الله عليها؛ يعلم ذلك قطعًا من حالهم من طالع سيرهم وأخبارهم (^١).\nوذكر القاضي عياض الإجماع على أن من ثبت عليه حد أنه يقام عليه، وقد ضرب الشارع مسطحًا الحد (^٢).\nالثاني عشر: في فوائده الجمة:\nوسيأتي بعضها في باب المتأولين في آخر كتاب الديات (^٣)، وفي كتاب الاستئذان في باب: من نظر في كتاب من يحذر على المسلمين ليستبين أمره (^٤). ونذكر هنا منها جملة، فنقول:\nفيه: هتك ستر الجاسوس رجلًا كان أو امرأة إذا كان في ذلك مصلحة، أو كان في الستر مفسدة.\nوفيه: -كما قال ابن الجوزي- أن حكم المتأول في استباحة المحظور خلاف حكم المتعمد؛ لاستحالته من غير تأويل وأن من أتى محظورًا أو ادعى فيه ما يحتمل التأويل قبل وإن كان غالب الظن خلافه.\nوفيه: -كما قال القرطبي-: أن ارتكاب الكبيرة لا يكون كفرًا (^٥).\nوفيه: -كما قال الداودي-: أن الجاسوس يقتل وإنما نفى القتل عن حاطب مما علمه النبي - ﷺ - منه، لكن مذهب الشافعي وطائفة: أن الجاسوس المسلم يعزر ولا يجوز قتله، وإن كان ذا هيئة عفي عنه لهذا الحديث: \"فلا يحل دم امرئ مسلم إلا بكفر بعد إيمان، أو زنا\n_________\n(^١) \"المفهم\" ٦/ ٤٤١ - ٤٤٢.\n(^٢) \"إكمال المعلم\" ٧/ ٥٣٩\n(^٣) سيأتي برقم (٦٩٣٩).\n(^٤) سيأتي برقم (٦٢٥٩).\n(^٥) \"المفهم\" ٦/ ٤٤٣.","vol":"18","page":167},{"text":"بعد إحصان، أو قتل نفس بغير حق\" (^١) وعن أبي حنيفة والأوزاعي: يوجع عقوبة ويطال حبسه (^٢).\nوقال بعض المالكية (^٣) -وهو ابن وهب-: يقتل إلا أن يتوب. وعن بعضهم أنه يقتل إذا كانت عادته ذلك، وإن تاب وهو قول ابن الماجشون.\nوقال ابن القاسم في \"العتبية\": يضرب عنقه؛ لأنه لا تعرف توبته (^٤) وهو قول سحنون (^٥)، ومن قال بقتله فقد خالف الحديث وأقوال المتقدمين، فلا وجه لقوله كما قال ابن بطال (^٦)، وعن مالك يجتهد فيه الإمام (^٧).\nقال الأوزاعي: فإن كان كافرًا يكون ناقضًا للعهد (^٨)، وإن كان مسلمًا أوجع عقوبة، وقال أصبغ: الجاسوس الحربي يقتل، والمسلم والذمي يعاقبان، إلا أن يظاهرا على الإسلام فيقتلان (^٩).\nوفيه: -كما قال الطبري-: أن الإمام إذا ظهر من رجل من أهل الستر على أنه قد كاتب عدوَّا من المشركين ينذرهم ببعض ما أسره المسلمون فيهم من غرم، ولم يكن الكاتب معروفًا بالسفه والغش (للإسلام) (^١٠) وأهله وكان ذلك من فعله هفوة وزلة من غير أن يكون لها أخوات فجائز العفو عنه، كما فعل رسول الله بحاطب من عفوه\n_________\n(^١) رواه أبو داود (٤٥٠٢)، والترمذي (٢١٥٩) والنسائي ٧/ ٩١ - ٩٢، وابن ماجه (٢٥٣٣).\n(^٢) \"معالم السنن\" للخطابي ٢/ ٢٣٨.\n(^٣) انظر أقوالهم في \"إكمال المعلم\" ٧/ ٩٣٧.\n(^٤) \"النوادر والزيادات\" ٣/ ٣٥٢.\n(^٥) \"النوادر والزيادات\" ٣/ ٣٥٢.\n(^٦) \"شرح ابن بطال\" ٥/ ١٦٤.\n(^٧) \"النوادر والزيادات\" ٣/ ٣٥٢.\n(^٨) \"أحكام القرآن\" لابن العربي ٤/ ١٧٨٤.\n(^٩) المصدر السابق.\n(^١٠) من (ص ١).","vol":"18","page":168},{"text":"عن جرمه بعد ما اطلع عليه من فعله، وهذا نظير الخبر الذي روته عمرة، عن عائشة - ﵂ -، أن النبي - ﷺ - قال: \"أقيلوا ذوي الهيئات عثراتهم إلا حدًّا من حدود الله\" (^١).\nفإن ظن ظان أن صفحه إنما كان لما أعلمه الله من صدقهم، ولا يجوز لمن بعد رسول الله - ﷺ - أن يعلم ذلك فقد ظن خطأ؛ لأن أحكام الله في عباده إنما تجري على ما ظهر منهم وقد أخبر الله سبحانه نبيه عن المنافقين الذين كانوا بين ظهراني أصحابه مقيمين معتقدين الكفر، وعرفه (إياهم) (^٢) بأعيانهم ثم لم يبح له قتلهم وسبيهم إذ كانوا يظهرون الإسلام بألسنتهم، فكذلك الحكم في كل أحد من خلق الله أن يؤخذ مما ظهر لا مما يظن، وقد روي مثل ذلك عن الأئمة، وروى الليث بن سعد، عن يزيد بن أبي منصور قال: بلغ عمر بن الخطاب أن عامله على البحرين أتى برجل قامت عليه بينة أنه كان عدوًّا للمسلمين بعورتهم، وكان اسمه ضرياس، فضرب عنقه وهو يقول: يا عمراه، يا عمراه. فكتب عمر إلى عامله يقدم عليه، فجلس له عمر وبيده حربة، فلما دخل عليه (على بجبينه) (^٣) بالحربة وجعل يقول: أضرياس لبيك، أضرياس لبيك. فقال له عامله: يا أمير المؤمنين، إنه كاتبهم بعورة المسلمين وهم أن يلحق بهم. فقال له عمر: وقتله على هذِه وأينا لم يهم لولا أن تكون سنة (لقتلتك) (^٤).\nوقول البخاري: (التجسس: التبحث) قد سلف الكلام عليه أول الكتاب.\n_________\n(^١) رواه أبو داود (٤٣٧٥)، وأحمد ٦/ ١٨١، وصححه ابن حبان (٢٩٦)، والألباني في \"صحيح الجامع\" (١١٨٤).\n(^٢) من (ص ١).\n(^٣) في (ص ١): فجعل يخنسه.\n(^٤) في (ص ١): لصلبتك.","vol":"18","page":169},{"text":"وفيه: -كما قَالَ الطبري -أيضًا: البيان عن بعض أعلام النبوة، وذلك إعلام الله نبيه بخبر المرأة الحاملة كتاب حاطب إلى قريش، ومكانها الذي هي به، وحالها الذي يضاف عليها من السير وكل ذَلِكَ لا يعلم إلا بوحي.\nوفيه: -كما قَالَ المهلب-: هتك ستر المريب، وقد سلف، وكشف المرأة العاصية، وأن الجاسوس قد يكون مؤمنًا وليس تجسسه مما يخرجه من الإيمان\" وأنه لا يتشور في قتل أحد دون رأي الإمام، وإشارة الوزير بالرأي على السلطان وإن لم يستشره، والإشداد عند السلطان على أهل المعاصي، والاستئذان في قتلهم، وجواز العفو عن الخائن لله ورسوله بتجسس أو غيره، ومراعاة فضيلة سلفت ويشهد شاهده الجاسوس وغيره من المدنيين، والتشفع بذلك.\nوأهل بدر: قَالَ مالك: كانوا ثلاثمائة وثلاثة عشر (^١). وزاد الأوزاعي اثنين على ذلك، وقيل: بزيادة اثنين آخرين أيضًا، قيل: منهم ثلاثة وسبعون من المهاجرين. وقيل: مئة. ولم يحضره إلا قرشي أو أنصاري أو حليفهما أو مولاهما، ذكره ابن التين.\nوفيه أيضًا: الحجة بترك إنفاذ الوعيد من الله لمن شاء ذَلِكَ له؛ لقوله: \"لَعَلَّ الله أَنْ يَكُونَ قَدِ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ اعْمَلُوا مَا شِئْتُمْ، فَقَدْ غَفَرْتُ لَكُمْ\".\nوفيه: -جواز غفران ما تأخر وقوعه من الذنوب قبل وقوعه، كذا في\n_________\n(^١) ورد بهامش الأصل: عدة أهل بدر ثلاثمائه وخمسة وثمانية لم يحضروها، إنما ضرب لهم بسهمهم وأجرهم، فكان كمن حضرها، ويقال: ثلاثمائه وبضعة عشر، ويقال: وتسعة عشر، ويقال: وخمسة عشر، ويقال: وثمانية عشر، ويقال: وأربعة عشر، ويقال: وستة عشر.","vol":"18","page":170},{"text":"كتاب ابن بطال (^١)، وقد سلف ما فيه.\nوقد أسلفنا الخلاف في المستأمن وقول أصبغ والأوزاعي في الكافر، وقال الثوري والكوفيون والشافعي في الحربي المستأمن والذمي يتجسس ويدل على العورات: لا يكون ذَلِكَ نقضًا للعهد منهما، ويوجعه الإمام ضربًا ويطيل حبسه.\nوقال الأوزاعي فيما أسلفناه: قد نقض العهد وخرج عن الذمة، فإن شاء الإمام قتله أو صلبه، وهو قول سحنون (^٢)، وقال مالك في أهل الذمة: إذا تلصصوا أو قطعوا الطريق لم يكن ذَلِكَ نقضًا للعهد حَتَّى يمنعوا الجزية، ويمتنعوا من أهل الإسلام، فهؤلاء فيء إذا كان الإمام عادلًا، وعند مالك: إذا استكره الذمي المسلمة فزنا بها فهو نقض للعهد وإن طاوعته لم يخرج من العهد (^٣). وعند الشافعي (^٤): لا تنتقض الذمة بشيء من ذَلِكَ إلا عند الشرط، إلا الامتناع من أداء الجزية أو الامتناع من الحكم، فإذا فعلوا ذَلِكَ نبذ إليهم، وعندنا في الهدنة الانتقاض خلاف الإطلاق السالف. وقال الطحاوي: لم يختلفوا أن المسلم إذا فعل ذَلِكَ لم يبح دمه، فكذلك المستأمن والذمي قياسًا عليه. ولم يراع الطحاوي اختلاف أصحاب مالك في ذَلِكَ إذ لم يقل بقولهم مالك ولا غيره من المتقدمين مع خلافهم للحديث (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٦٣ - ١٦٤.\n(^٢) \"النوادر والزيادات\" ٣/ ٣٥٢.\n(^٣) السابق ٣/ ٣٤٢.\n(^٤) \"الأم\" ٤/ ١٠٩.\n(^٥) \"شرح ابن بطال\" ٥/ ١٦٥.","vol":"18","page":171},{"text":"<span data-type='title' id=toc-2151>١٤٢ - باب الكِسْوَةِ لِلأسُارى</span>\n٣٠٠٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: لَمَّا كَانَ يَوْمَ بَدْرٍ أُتِيَ بِأُسَارَى، وَأُتِىَ بِالْعَبَّاسِ وَلَمْ يَكُنْ عَلَيْهِ ثَوْبٌ، فَنَظَرَ النَّبِيُّ - ﷺ - لَهُ قَمِيصًا فَوَجَدُوا قَمِيصَ عَبْدِ اللهِ بْنِ أُبَيٍّ يَقْدُرُ عَلَيْهِ، فَكَسَاهُ النَّبِيُّ - ﷺ - إِيَّاهُ، فَلِذَلِكَ نَزَعَ النَّبِيُّ - ﷺ - قَمِيصَهُ الذِي أَلْبَسَهُ. قَالَ ابْنُ عُيَيْنَةَ كَانَتْ لَهُ عِنْدَ النَّبِيِّ - ﷺ - يَدٌ فَأَحَبَّ أَنْ يُكَافِئَهُ. [انظر: ١٢٧٠ - مسلم: ٢٧٧٢ - فتح ٣/ ١٤٤].\nهي بضم الكاف وكسرها.\nذكر فيه حديث جَابِر: لَمَّا كَانَ يَوْمَ بَدْرٍ أُتِيَ بِأُسَارى، وَأُتِيَ بِالْعَبَّاسِ وَلَمْ يَكُنْ عَلَيْهِ ثَوْبٌ، فَنَظَرَ النَّبِيُّ - ﷺ - لَهُ قَمِيصًا، فَوَجَدُوا قَمِيصَ عَبْدِ اللهِ بْنِ أُبَيِّ يَقْدُرُ عَلَيْهِ، فَكَسَاهُ النَّبِيُّ - ﷺ - إِيَّاهُ، فَلِذَلِكَ نَزَعَ النَّبِيُّ - ﷺ - قَمِيصَهُ الذِي أَلْبَسَهُ إياه. قَالَ ابن عُيَيْنَةَ: كَانَتْ لَهُ عِنْدَ النَّبِيِّ - ﷺ - يَدٌ فَأَحَبَّ أَنْ يُكَافِئَهُ.\nالشرح:\nمعنى يقدر عليه لطول لباسه، ولم يرد - ﷺ - أن يسأل من أخذ قميص العباس، ولا حيث صار في المقاسم؛ لئلا يحصل بذلك تأذ لغيره من قريش، وكان العباس طوالًا كأنه فسطاط (^١)، وكان أبوه عبد المطلب أطول منه، وكان ابنه عبد الله إذا مشى مع الناس كأنه راكب والناس مشاة، والعباس أطول منه.\nوفيه: كسوة الأسارى والإحسان إليهم، ولا يتركوا عراة فتبدو عوراتهم، ولا يجوز النظر إلى عورات المشركين.\n_________\n(^١) انظر: \"المعارف\" لابن قتيبة ص ٥٩٢.","vol":"18","page":172},{"text":"وفيه: المكافأة على اليد تُسدى إلى قريب الرجل إذا كان ذَلِكَ إكرامًا له في قريبه، ولم يطالب بها القريب إذا كانت بسبب الستر من أهله.\nوفيه: أن المكافأة تكون في الحياة وبعد الممات.","vol":"18","page":173},{"text":"<span data-type='title' id=toc-2152>١٤٣ - باب فَضلِ مَن أَسْلَمَ عَلَى يَدَيهِ رَجُلٌ</span>\n٣٠٠٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ عَبْدٍ القَارِيُّ، عَنْ أَبِي حَازِمٍ قَالَ: أَخْبَرَنِي سَهْلٌ - ﵁يَعْنِي ابْنَ سَعْدٍ- قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ خَيْبَرَ: «لأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يُفْتَحُ عَلَى يَدَيْهِ، يُحِبُّ اللهَ وَرَسُولَهُ، وَيُحِبُّهُ الله وَرَسُولُهُ». فَبَاتَ النَّاسُ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَى، فَغَدَوْا كُلُّهُمْ يَرْجُوهُ فَقَالَ: «أَيْنَ عَلِيٌّ؟». فَقِيلَ: يَشْتَكِي عَيْنَيْهِ، فَبَصَقَ في عَيْنَيْهِ وَدَعَا لَهُ، فَبَرَأَ كَأَنْ لَمْ يَكُنْ بِهِ وَجَعٌ، فَأَعْطَاهُ فَقَالَ: أُقَاتِلُهُمْ حَتَّى يَكُونُوا مِثْلَنَا. فَقَالَ: «انْفُذْ عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بِسَاحَتِهِمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلَامِ، وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ، فَوَاللهِ لأَنْ يَهْدِيَ الله بِكَ رَجُلًا خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ». [انظر: ٢٩٤٢ - مسلم: ٢٤٠٦ - فتح ٦/ ١٤٤].\nذكر فيه حديث أبِي حَازِمٍ عن سَهْلٍ قَالَ النَّبِيُّ - ﷺ - يَوْمَ خَيْبَرَ: \"لأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يَفْتَح الله عَلَى يَدَيْه .. \" الحديث إلى أن قال: \"فَوَاللهِ لأَنْ يَهْدِيَ اللهُ بِكَ رَجُلًا واحدًا خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ\".\nهذا الحديث يشبهه في المعنى قوله - ﷺ -: \"من سن سنة حسنة كان له أجرها وأجر من عمل بها إلى يوم القيامة لا ينقص من أجورهم شيئًا\" (^١)، وروي في الحديث مرفوعًا: \"إن العالم إذا لم يعمل بعلمه يأمر الله به إلى النار يوم القيامة، فيقوم رجل قد كان علمه ذَلِكَ العالم، علمًا دخل به الجنة فيقول: يا رب هذا علمني ما دخلت به الجنة فهب لي معلمي. فيقول -﷿-: هبوا له معلمه\".\n_________\n(^١) رواه مسلم (١٠١٧) كتاب: الزكاة، باب: الحث على الصدقة .. من حديث جرير بن عبد الله.","vol":"18","page":174},{"text":"فائدة:\n(حمر النعم): كرامها وأعلاها منزلة، قاله ابن الأنباري.\nوقال أبو عبيد عن الأصمعي: بعير أحمر إذا لم يخالط حمرته شيء، فإن خالطت حمرته قنوء فهو كميت، والمراد (بحمر النعم): الإبل خاصة، وهي أنفسها وخيارها (^١). قَالَ الهروي: يذكر ويؤنث أما الأنعام: فالإبل والبقر والغنم، قال الجوهري: الأنعام يذكر ويؤنث، وقد سلف لنا مرة الخوض في ذَلِكَ فليراجع منه.\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣١٨٢.","vol":"18","page":175},{"text":"<span data-type='title' id=toc-2153>١٤٤ - باب الأُسَارى فِي السَّلَاسِلِ</span>\n٣٠١٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «عَجِبَ الله مِنْ قَوْمٍ يَدْخُلُونَ الجَنَّةَ فِي السَّلَاسِلِ». [٤٥٥٧ - فتح ٦/ ١٤٥]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"عَجِبَ اللهُ -﷿- مِنْ قَوْمٍ يَدْخُلُونَ الجَنَّةَ فِي السَّلَاسِلِ\".\nهذا الحديث من أفراده، ومعناه: يدخلون الإسلام مكرهين، وسمي الإسلام باسم الجنة لأنه شبهها، ومن دخله فقد دخل الجنة، وقد جاء هذا المعنى بيِّنًا في حديث ذكره البخاري في التفسير في تفسير سورة آل عمران من حديث أبي هريرة أيضًا في قوله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ [آل عمران: ١١٠] قال خير الناس يأتون بهم في السلاسل في أعناقهم حَتَّى يدخلوا في الإسلام كرهًا.\nوفيه: سوق الإسراء في الحبال والسلاسل والاستيثاق منهم حَتَّى يرى الإمام فيهم رأيه.\nوالعجب المضاف إلى الله راجع إلى معنى الرضى والتعظيم، وأن الله تعالى يعظم من أخبر عنه بأنه يعجب منه ويرضى عنه، قاله ابن فورك (^١).\nوقال الداودي: أي: جعلهم عجبًا أسارى فأسلموا. ولأبي داود: \"عجب ربنا من قوم يقادون إلى الجنة في السلاسل\" (^٢).\n_________\n(^١) \"مشكل الحديث وبيانه\" ص ٢٠٨.\n(^٢) أبو داود (٢٦٧٧).","vol":"18","page":176},{"text":"قَالَ ابن المنير: إن كان المراد حقيقة وضع السلاسل في الأعناق فالترجمة مطابقة، وإن كان المراد المجاز عن الإكراه فليست مطابقة (^١). وقال ابن الجوزي: ويحتمل أنهم لو بقوا على كراهتهم للإسلام لم يدخلو الجنة لكنهم قيدوا مكرهين، فلما عرفوا صحة الإسلام دخلوا طوعًا فدخلوا الجنة، وكان السبب الإكراه في الأول. وأوضح أبو داود هذا المعنى أيضًا فإنه لما ذكر حديث أبي هريرة المبدأ بذكره في باب: الأسير يوثق ذكر معه حديث ثمامة بن أثال وحديث الحارث بن البرصاء، وأنهما أوثقا وجيء بهما إلى رسول الله - ﷺ - (^٢).\n_________\n(^١) \"المتواري\" ص ١٦٧.\n(^٢) أبو داود (٢٦٧٨، ٢٦٧٩).","vol":"18","page":177},{"text":"<span data-type='title' id=toc-2154>١٤٥ - باب فَضْلِ مَنْ أَسْلَمَ مِنْ أَهْلِ الكِتَابَيْنِ</span>\n٣٠١١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، حَدَّثَنَا صَالِحُ بْنُ حَيٍّ أَبُو حَسَنٍ قَالَ: سَمِعْتُ الشَّعْبِيَّ يَقُولُ، حَدَّثَنِي أَبُو بُرْدَةَ أَنَّهُ سَمِعَ أَبَاهُ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «ثَلَاثَةٌ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ: الرَّجُلُ تَكُونُ لَهُ الأَمَةُ فَيُعَلِّمُهَا فَيُحْسِنُ تَعْلِيمَهَا، وَيُؤَدِّبُهَا فَيُحْسِنُ أَدَبَهَا، ثُمَّ يُعْتِقُهَا فَيَتَزَوَّجُهَا، فَلَهُ أَجْرَانِ، وَمُؤْمِنُ أَهْلِ الكِتَابِ الذِي كَانَ مُؤْمِنًا، ثُمَّ آمَنَ بِالنَّبِيِّ - ﷺ - فَلَهُ أَجْرَانِ، وَالْعَبْدُ الذِي يُؤَدِّى حَقَّ اللهِ وَيَنْصَحُ لِسَيِّدِهِ». ثُمَّ قَالَ الشَّعْبِيُّ وَأَعْطَيْتُكَهَا بِغَيْرِ شَيءٍ، وَقَدْ كَانَ الرَّجُلُ يَرْحَلُ فِي أَهْوَنَ مِنْهَا إِلَى المَدِينَةِ. [انظر: ٩٧ - مسلم: ١٥٤ - فتح ٦/ ١٤٥].\nذكر فيه حديث أبي موسى قال النَّبِيُّ - ﷺ -: \"ثَلَاَلةٌ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ\" فذكر الأمة والعبد. وسلف في العتق (^١). ومؤمن أهل الكتاب الذي كان مؤمنًا ثم آمن بالنبي - ﷺ -. ثُمَّ قَالَ الشَّعْبِيُّ: وَأَعْطَيْتُكَهَا بِغَيْرِ شيء، وَقَدْ كَانَ الرَّجُلُ يَرْحَلُ فِي أَهْوَن مِنْهَا إِلَى المَدِينَةِ.\nفيه: أن من أحسن في معنيين من أي فعل كان من أفعال البر فله أجره مرتين، والله يضاعف لمن يشاء، وإنما جاء النص في هؤلاء الثلاثة ليستدل بذلك في سائر الناس وسائر الأعمال، نبه عليه المهلب (^٢).\nقَالَ الداودي: في قوله: \"ومؤمن أهل الكتاب\" يعني من بعث رسول الله - ﷺ - وهو على دين عيسى، وأما اليهود وغيرهم ممن كان على غير الإسلام فإنما وضع عليه ما كان عليه من كفر، ويؤتى ثواب ما كان\n_________\n(^١) سلف برقم (٢٥٤٧) باب: العبد إذا أحسن عبادة ربه ونصح سيده.\n(^٢) سلف برقم (١٤٣٦) كتاب: الزكاة، باب: من تصدق في الشرك ثم أسلم، ورواه مسلم برقم (١٢٣) كتاب: الإيمان، باب: بيان حكم عمل الكافر إذا أسلم بعده.","vol":"18","page":178},{"text":"يفعله لله في حال كفره. قَالَ - ﷺ - لحكيم: \"أسلمت على ما سلف من خير\" (^١).\nوتعقبه ابن التين فقال: هذا الذي ذكره إنما يصح لو كان عيسى أرسل إلى سائر الأمم، لكن من كذب به كان كافرًا، فإن لم يكن أحد يكذب به أو لم يعلم برسالته وبقي على دينه يهوديًّا أو غيره فله أجران إذا أسلم، وهو معنى قوله تعالى: ﴿أُولَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا﴾ [القصص: ٥٤].\nوقال ابن (المنير) (^٢): إن قلتَ: مؤمن من أهل الكتاب لا بد أن يكون مؤمنًا بنبينا للعهد المتقدم والميثاق، فإذا بعث - ﷺ - فإيمانه الأول يستمر، فكيف يتعدد حَتَّى يتعدد أجره؟ وجوابه بأن إيمانه الأول بأن الموصوف كذا رسول، وثانيًا: أن محمدًا - ﷺ - هذا الموصوف وهما معلومان متباينان (^٣)، وقد أسلفنا باقي الخصال في العتق، وقد أعتق الشارع صفية وتزوجها، وأدى كتابة جويرية وتزوجها، وستكون لنا عودة (إليه) (^٤) في النكاح إن شاء الله (^٥).\n_________\n(^١) نقله ابن بطال في \"شرحه\" ٥/ ١٦٨، والحديث سلف برقم (١٤٣٦).\n(^٢) في (ص ١): التين.\n(^٣) \"المتواري\" ص ١٦٨.\n(^٤) من (ص ١).\n(^٥) سيأتي برقم (٥٠٨٣) باب: اتخاذ السراري، ومن أعتق جارية ثم تزوجها.","vol":"18","page":179},{"text":"<span data-type='title' id=toc-2155>١٤٦ - باب أَهْلِ الدَّارِ يُبَيَّتُونَ فَيُصَابُ الوِلْدَانُ وَالذَّرَارِيُّ</span>\n﴿بَيَاتًا﴾ [الأعراف: ٤، ٩٧، يونس: ٥٠]: لَيْلًا. ﴿لَنُبَيِّتَنَّهُ﴾ [النمل: ٤٩] (لَيْلًا: يُبَيِّتُ لَيْلًا) (^١).\n\n٣٠١٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ عُبَيْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ الصَّعْبِ بْنِ جَثَّامَةَ - ﵃ - قَالَ: مَرَّ بِيَ النَّبِيُّ - ﷺ - بِالأَبْوَاءِ -أَوْ بِوَدَّانَ- وَسُئِلَ عَنْ أَهْلِ الدَّارِ يُبَيَّتُونَ مِنَ المُشْرِكِينَ، فَيُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ قَالَ: «هُمْ مِنْهُمْ». وَسَمِعْتُهُ يَقُولُ: «لَا حِمَى إِلاَّ لِلَّهِ وَلِرَسُولِهِ - ﷺ -». [انظر: ١٨٢٥ - مسلم: ١١٩٣، ١٧٤٥ - فتح ٦/ ١٤٦].\n\n٣٠١٣ - وَعَنِ الزُّهْرِيِّ أَنَّهُ سَمِعَ عُبَيْدَ اللهِ، عَنِ ابْنِ عَبَّاسٍ: حَدَّثَنَا الصَّعْبُ فِي الذَّرَارِيِّ كَانَ عَمْرٌو يُحَدِّثُنَا، عَنِ ابْنِ شِهَابٍ، عَنِ النَّبِيِّ - ﷺ - فَسَمِعْنَاهُ مِنَ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ الصَّعْبِ قَالَ: «هُمْ مِنْهُمْ». وَلَمْ يَقُلْ كَمَا قَالَ عَمْرٌو «هُمْ مِنْ آبَائِهِمْ». [انظر:. ٢٣٧٠ - فتح ٦/ ١٤٦].\nذكر فيه حديث الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ، عَنِ ابن عَبَّاسٍ، عَنِ الصَّعْبِ بْنِ جَثَّامَةَ قَالَ: مَرَّ بِيَ النَّبِيُّ - ﷺ - بالأَبْوَاءِ -أَوْ بِوَدَّانَ- فَسُئلَ عَنْ أَهْلِ الدَّارِ يُبَيّتونَ مِنَ المُشْرِكِينَ، فَيُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِّيهِمْ، قَالَ: \"هُمْ مِنْهُمْ\". وَسَمِعْتُهُ يَقُولُ: \"لَا حِمَى إِلَّا لله وَلرَسُولِهِ\".\nوَعَنِ الزُّهْرِيِّ أَنَّهُ سَمِعَ عُبَيْدَ اللهِ، عَنِ ابن عَبَّاسٍ: قال: ثَنَا الصَّعْبُ فِي الذَّرَارِيِّ كَانَ عَمْرٌو يُحَدِّثُنَا، عَنِ ابن شِهَابٍ، عَنِ النَّبِيِّ - ﷺ -. فَسَمِعْنَاهُ مِنَ الزّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ، عَنِ ابن عبَّاسٍ، عَنِ الصَّعْبِ قَالَ: \"هُمْ مِنْهُمْ\". وَلَمْ يَقُلْ كَمَا قَالَ عَمْرٌو: \"هُمْ مِنْ آبَائِهِمْ\".\n_________\n(^١) كذا في الأصل وعليها: كذ- إلى.","vol":"18","page":180},{"text":"الشرح:\nهذا الحديث أخرجه مسلم والأربعة (^١)، وبيَّن الإسماعيلي هذا بقوله: قَالَ سفيان: وكان عمه، وحَدَّثَنَاه أولًا عن الزهري قبل أن يلقاه فقال: \"هم من آبائهم\" فلما ثنا الزهري فتقدمه فلم يقل: \"هم من آبائهم \" قَالَ: \"هم منهم\" (ورواه) (^٢) الطبراني من حديث حماد بن زيد، عن عمرو، عن ابن عباس بلفظ: \"هم من آبائهم\" لم يذكر الزهري ولا عبيد الله ولا الصعب، رواه عن علي بن عبد العزيز، ثَنَا حجاج بن منهال وعارم عنه (^٣).\nإذا عرفت ذَلِكَ فالكلام عليه من وجوه:\nأحدها: صحف ابن المنير (بياتًا) بالباء الموحدة بـ (نيامًا)، فقال: العجب لزيادته في الترجمة (نيامًا) وما هو في الحديث إلا ضمنا؛ لأن الغالب أنهم إذا وقع بهم ليلًا لم يخل من نائم، وما الحاجة إلى كونهم نيامًا أو أيقاظًا وهما سواء، إلا أن قتلهم نيامًا أدخل في الغيلة؛ فنبه على جوازها في مثل هذا. هذا كلامه (^٤)، وهو عجيب وتصحيف غريب فاحذره، ولما ذكره صاحب \"المطالع\" وقال: هو من البيات: وهو الطرف إغفالًا من الليل.\nثانيها: ذكره حديث الحمى هنا نظير الحديث السالف: \"نحن الآخرون السابقون\" ثم ذكر حديثا آخر معه ليس فيه شيء من معناه؛ لأنهم كانوا يحدثون بالأحاديث على نحو ما كانوا يسمعونها، وقد\n_________\n(^١) أبو داود (٢٦٧٢)، والترمذي (١٥٧٠)، وابن ماجه (٢٨٣٩)، والنسائي في \"الكبرى\" ٣/ ٤٠٨.\n(^٢) في (ص ١): ورواية.\n(^٣) \"المعجم الكبير\" ٨/ ٨٧ (٧٤٤٩).\n(^٤) \"المتواري\" ص ١٦٨ - ١٦٩.","vol":"18","page":181},{"text":"يتلمح له هنا معنى فتدبره (^١).\nثالثها: ذكر الداودي هنا أن من كان بالمدينة من الصحابة يروي عمن كان خارجًا منها، إذ ليس أحد يحيط بالحديث أجمع، يريد أن الصعب بن جثامة ليس من ساكني المدينة.\nرابعها: معنى قوله: \"هم منهم\" يريد كما قَالَ الخطابي في حكم الدين، فإن ولد الكافر محكوم له بالكفر. قَالَ: ولم يرد بهذا القول إباحة دمائهم تعمدًا لها وقصدًا إليها، وإنما هو إذا لم يصل إلى قتل الآباء إلا بذلك، وإلا فلا يقصدون بالقتل مع القدرة على ترك ذَلِكَ.\nومعنى النهي عن قتل النساء والصبيان في الباب الذي بعد هذا أن يقصدوا بالقتل مع القدرة على تمييزهم، إلا أن النساء إذا قاتلن قتلن؛ لأن العلة المانعة من قتلهن عدم القتل فيهن (^٢).\nوقد اختلف العلماء في العمل بهذا الحديث، فتركه قوم وذهبوا إلى أنه لا يجوز قتل النساء والولدان في الحرب على حال، وأنه لا يحل أن يقصد إلى قتل غيرهم إذا كان لا يؤمن في ذَلِكَ تلفهم، مثل أن يتترس أهل الحرب بصبيانهم ولا يستطيع المسلمون منهم إلا بإصابة صبيانهم، فحرام عليهم رميهم، وكذلك إن تحصنوا بحصن أو سفينة وجعلوا فيها نساء وصبيانًا أو أسارى مسلمين، فحرام رمي ذَلِكَ الحصين وخرق تلك السفينة إذا كان يخاف تلف الأسارى والنساء والصبيان.\n_________\n(^١) سلف برقم (٢٩٥٦، ٢٩٥٧) كتاب: الجهاد والسير، باب: يقاتل من وراء الإمام ويتقى به.\n(^٢) \"أعلام الحديث\" ٢/ ١٤٢٧ - ١٤٢٨.","vol":"18","page":182},{"text":"واحتجوا بعموم (نهيه عن قتل النساء والصبيان وبعموم) (^١) قوله تعالى: ﴿لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا﴾ [الفتح: ٢٥] هذا قول مالك (^٢) والأوزاعي.\nوقال الكوفيون (^٣) والشافعي (^٤): إنما وقع النهي عن قتل النساء والصبيان إذا قصد إلى قتلهم، فأما إذا قصد إلى قتل غيرهم ممن لا يوصل إلى ذَلِكَ منه إلا بتلف نسائهم وصبيانهم فلا بأس بذلك.\nواحتجوا بقوله - ﷺ -: \"هم منهم\" فلما لم (ينهرهم) (^٥) الشارع عن الإغارة، وقد كان يعلم أنهم يصيبون فيها الولدان والنساء الذين يحرم القصد إلى قتلهم، دل ذَلِكَ على أن ما أباح من حديث الصعب لمعنى غير المعنى الذي من أجله منع قتلهم في حديث ابن عمر في الباب بعده، وأن الذي منع من ذَلِكَ هو القصد إلى قتلهم، وأن الذي أباح هو القصد إلى قتل المشركين، وإن كان في ذَلِكَ تلف غيرهم ممن لا يحل القصد إلى قتله حَتَّى لا تتضاد الآثار، وقد أمر الشارع بالإغارة على العدو في آثار متواترة، ولم يمنعه من ذَلِكَ ما يحيط به علمًا أنه لا يؤمن تلف النساء والولدان في ذَلِكَ، والنظر يدل على ذَلِكَ أيضًا، وقد أحبط الشارع بياتا للعاصي، فكان يباح البيات وإن كان فيه تلف غيره مما حرم علينا (^٦).\n_________\n(^١) من (ص ١).\n(^٢) \"النوادر والزيادات\" ٣/ ٦٦، \"التمهيد\" ١٦/ ١٤٥.\n(^٣) \"شرح معاني الآثار\" ٣/ ٢٢٢.\n(^٤) \"الأم\" ٤/ ١٥٦ - ١٥٧، ٧/ ٣١٨.\n(^٥) في (ص ١): ينههم.\n(^٦) ورد في هامش الأصل: بقي عليه بعض كلام ذكره المؤلف في الباب الذي بعده في (…) وكان ينبغي أن يذكره في هذا الباب.","vol":"18","page":183},{"text":"<span data-type='title' id=toc-2156>١٤٧ - باب قَتْلِ الصِّبيَانِ فِي الحَرْبِ</span>\n٣٠١٤ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، أَخْبَرَنَا اللَّيْثُ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ - ﵁ - أَخْبَرَهُ أَنَّ امْرَأَةً وُجِدَتْ فِي بَعْضِ مَغَازِى النَّبِيِّ - ﷺ - مَقْتُولَةً، فَأَنْكَرَ رَسُولُ اللهِ - ﷺ - قَتْلَ النِّسَاءِ وَالصِّبْيَانِ. [٣٠١٥ - مسلم: ١٧٤٤ - فتح ٦/ ١٤٨]\nذكر فيه حديث ابن عمر أَنَّ أمْرَأَةً وُجِدَتْ فِي بَعْضِ مَغَازِي النَّبِيُّ - ﷺ - مَقْتُولَةً، فَأَنْكَرَ النبي - ﷺ - قَتْلَ النِّسَاءِ وَالصِّبْيَانِ.\nوترجم له:","vol":"18","page":184},{"text":"<span data-type='title' id=toc-2157>١٤٨ - باب قَتْلِ النِّسَاءِ فِي الحَرْبِ</span>\n٣٠١٥ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: قُلْتُ لأَبِي أُسَامَةَ: حَدَّثَكُمْ عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄قَالَ، وُجِدَتِ امْرَأَةٌ مَقْتُولَةً فِي بَعْضِ مَغَازِى رَسُولِ اللهِ - ﷺ -، فَنَهَى رَسُولُ اللهِ - ﷺ - عَنْ قَتْلِ النِّسَاءِ وَالصِّبْيَانِ. [انظر: ٣٠١٤ - مسلم:\n\n١٧٤٤ - فتح ٦/ ١٤٨].\nحَدَّثنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: قُلْتُ لأَبِي أُسَامَةَ: حَدَّثَكُمْ عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - قَالَ: وُجِدَتِ امْرَأَةٌ مَقْتُولَةً فِي بَعْضِ مَغَازِي رَسُولِ اللهِ - ﷺ -، فَنَهَى رَسُولُ اللهِ - ﷺ - عَنْ قَتْلِ النِّسَاءِ وَالصِّبْيَانِ؟.\nثم ساقه وقال مكان (فأنكر): (نهى). وأخرجه مسلم أيضًا، وقد عرفت فقهه في الباب قبله.\nقَالَ ابن بطال: ولا يجوز عند جميع العلماء قصد قتل نساء (الحرب) (^١) ولا أطفالهم؛ لأنهم ليسوا ممن يقاتلون في الأغلب، وقال تعالى: ﴿وَقَاتِلُوا فِي سَبِيلِ اللهِ الَّذِينَ يُقَاتِلُونَكُمْ﴾ [البقرة: ١٩٠] وبذلك حكم الشارع في مغازيه أن تقتل المقاتلة وأن تسبى الذرية؛ لأنهم مال للمسلمين إذا سبوا (^٢).\nقلتُ: قد حكى الحازمي عن قوم جواز قتلهم مطلقًا لكنه مصادم للنص (^٣).\nواتفق الجمهور على جواز قتل النساء والصبيان إذا قاتلوا (^٤)، وهو\n_________\n(^١) في (ص): الحربيين.\n(^٢) \"شرح ابن بطال\" ٥/ ١٧٠.\n(^٣) \"الاعتبار\" ١٦٥.\n(^٤) \"الإفصاح\" ٩/ ١٦٥.","vol":"18","page":185},{"text":"قول الأربعة والليث والثوري والأوزاعي وإسحاق وأبي ثور (^١)، وقال الحسن البصري: إن قاتلت المرأة وخرجت معهم إلى ديارالمسلمين قتلت، وقد قتل الشارع يوم قريظة والخندق أم قرفة (^٢)، وقتل يوم الفتح قينتين كانتا تغنيان بهجاء رسول الله - ﷺ - (^٣).\nفرع:\nاتفق مالك والكوفيون والأوزاعي والليث أنه لا تقتل الشيوخ ولا الرهبان (^٤)، وأجاز قتلهم الشافعي في أحد قوليه (^٥) (^٦)، واحتج بأن الشارع أمر بقتل دريد بن الصمة يوم حنين (^٧)، وقام الإجماع على أن من قاتل من الشيوخ قتل، نعم في حديث بريدة مرفوعًا: \"لا تقتلوا شيخًا كبيرًا\" (^٨)، وحديث المرقع بن صيفي في المرأة المقتولة \"ما كانت هذِه تقاتل\" (^٩)، وهو قال على أن من أبيح قتله هو الذي يقاتل، ويجمع بينهما بأن النهي من الشارع في قتل الشيوخ هم الذين لا معونة لهم على شيء من أمر الحرب من قتال ولا رأي.\n_________\n(^١) انظر: \"المغنى\" ١٣/ ١٧٩، ١٨٠.\n(^٢) رواه أبو نعيم في \"دلائل النبوة\" ص ٥٣٤ - ٥٣٥.\n(^٣) رواه أبو داود (٢٦٨٤) مختصرًا، والدارقطنى ٢/ ٣٠١.\n(^٤) \"النوادر والزيادات\" ٣/ ٦٦، ٦٧.\n(^٥) ورد بهامش الأصل: الأظهر جوازه.\n(^٦) \"الأم\" ٤/ ١٥٧، \"الإفصاح\" ٩/ ١٦٦.\n(^٧) سيأتي برقم (٤٣٢٣) كتاب المغازي، باب: غزوة أوطاس، ورواه مسلم (٢٤٩٨) كتاب \"فضائل الصحابة\" باب: من فضائل أبي موسى وأبي عامر الأشعريين - ﵄ -.\n(^٨) رواه الطبراني في \"المعجم الأوسط\" ١/ ٤٨ (١٣٥).\n(^٩) رواه أبو داود (٢٦٦٩).","vol":"18","page":186},{"text":"وحديث دريد في الشيوخ الذين لهم معونة في الحرب كما كان لدريد، فلا بأس بقتلهم وإن لم يكونوا مقاتلين؛ لأن تلك المعونة أشد من كثير من القتال، وهذا قول محمد بن الحسن، وهو قياس قول أبي حنيفة وأبي يوسف (^١).\nتنبيهات:\nأحدها: محل قتلهن إذا قاتلن هو ما إذا كان بالسيف والرمح ونحوهما، فإن قاتلن بالرمي بالحجارة فقال ابن حبيب: لا يقتلن إلا إذا قتلن وإن أسرن، إلا أن يرى الإمام إبقاءها، ومثلها الصبي. وقال سحنون: من رمت منهن بالحجر رميت به وإن قتلت به، لقوله تعالى: ﴿وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ (٤١)﴾ [الشورى: ٤١] وإذا وجب قتلهن وقدر عليهن بعد أسرهن فقال ابن القاسم: يقتلن بالأسر كما لو قتل أحدًا من المسلمين. وقال غيره: لا؛ لأنهن ممن يقر على غير جزية؛ فلم يجز قتلهن بالأسر كما لو لم يقاتلن، فإن حاربت المرأة، فقال سحنون: لا تقتل (^٢). وقال الأوزاعي تقتل.\nثانيها: ثبت في مسلم من حديث بريدة: \"اغزوا ولا تقتلوا وليدًا\" (^٣) وفي الترمذي من حديث سمرة مرفوعًا: \"اقتلوا شيوخ المشركين واستبقوا شرخهم\" ثم قَالَ: حسن صحيح غريب (^٤)، وفي النسائي عن ابن عباس: إنه - ﷺ - لم يقتلهم فلا تقتلوهم يقوله لنجدة الحروري (^٥)\n_________\n(^١) \"المبسوط\" ١٠/ ١٣٧.\n(^٢) \"المنتقى\" ٣/ ١٦٦.\n(^٣) مسلم برقم (١٧٣١) كتاب: الجهاد والسير، باب: جواز الإغارة على الكفار الذين بلغتهم دعوة الإسلام من غير تقدم الإعلام بالإغارة.\n(^٤) الترمذي (١٥٨٣).\n(^٥) \"الكبرى\" ٥/ ١٨٤.","vol":"18","page":187},{"text":"وقد عرفت وجه ذَلِكَ، وتمسك أبو حنيفة بعموم هذِه الأحاديث في قتل المرتدة (^١).\nثالثها: إذا تترس الكفار بصبيانهم أو نسائهم ولا يستطيع المسلمون رميهم إلا بإصابة أولئك. فقَالَ مالك: يحرم رميهم، وكذا إذا تحصنوا بحصن أو سفينة فحرام خرق السفينة، ورمي الحصين إذا خيف تلفهما، وقال الشافعي وأبو حنيفة: يجوز؛ فالنهي عند القصد، أما إذا قصد غيرهم ولا يمكن إلا بتلفهما فلا بأس بذلك (^٢).\nرابعها: قوله في الباب الماضي: (سئل عن أهل الدار). هذا هو الموجود في سائر نسخ البخاري: (الدار). وهو رواية الجمهور في مسلم، وصوبه القاضي قَالَ: وأما الذراري بتشديد الياء على التصحيح، وقد تخفف فليست بشيء، وهي تصحيف وما بعده يبين الغلط (^٣)، وجعل النووي أيضًا لها وجهًا (^٤).\nخامسها: معنى البيات في الباب الماضي أن يغار عليهم ليلًا فلا يعرف رجل من امرأة. قَالَ الحازمي: ورأى بعضهم حديث الصعب منسوخًا؛ ومنهم ابن عيينة والزهري بحديث الأسود بن سريع: \"ألا لا تقتلن ذرية\". وبحديث كعب بن مالك: نهى عن قتل النساء والولدان، إذ بعث إلى ابن أبي الحقيق. قَالَ الشافعي (^٥):\n_________\n(^١) هكذا ورد بالأصل خلافُ المذهب أبي حنيفة: أن المرتدة لا تقتل، \"المبسوط\" ١٠/ ١٠٨ وما بعدها، \"مختصر اختلاف العلماء\" ٣/ ٤٧١.\n(^٢) \"مختصر اختلاف العلماء\" ٣/ ٤٣٤.\n(^٣) \"إكمال المعلم\" ٦/ ٤٩.\n(^٤) \"شرح مسلم\" ١٢/ ٤٩.\n(^٥) \"الرساله\" ص ٢٩٩.","vol":"18","page":188},{"text":"وحديث الصعب كان في عمرة النبي - ﷺ -، فإن كان في الأولى فقتل ابن أبي الحقيق قبلها أو في سنتها، وإن كان في عمرته الأخيرة فهي بعد ابن أبي الحقيق بلا شك. قَالَ: ولم نعلمه رخص في قتل النساء والصبيان ثم نهى عنه (^١).\nقلتُ: حديث الصعب كان في عمرة القضية، جاء ذَلِكَ مصرحًا به في عدة أحاديث وجمع بعضهم مما رواه رباح بن الربيع أخي حنظلة الكاتب: رأى النبي - ﷺ - امرأة مقتولة في غزوة فقال: \"ما كانت هذِه تقاتل\" ثم قَالَ لرجل: \"الحَقْ خالدًا فلا يَقْتُلن ذرية ولا عسيفا\" أخرجه أبو داود (^٢)، (ورواه) (^٣) النسائي أيضًا من حديث أخيه حنظلة بمثله (^٤)، وهو واضح في تأخره عن حديث الصعب، لأن خالدًا كان مع رسول الله - ﷺ - مقاتلًا سنة ثمان، وروى ابن المنذر عن ابن عباس - ﵄ - أنه - ﷺ - مر بامرأة مقتولة يوم الخندق فقال: \"من قتل هذِه؟ \" قَالَ رجل: أنا. قَالَ: \"ولم؟ \" قَالَ: نازعتني قائم سقي. قَالَ: فسكت. وفي أبي داود: قتل - ﷺ - امرأة من بني قريظة لحدث أحدثته من جملة من قتل من رجالهم (^٥)، وذكر ابن إسحاق أنه - ﷺ - إنما قتلها بطرحها رحى على خلاد بن سويد (^٦).\nسادسها: حديث: \"لا حمى إلا لله ورسوله\" سلف شرحه في موضعه.\n_________\n(^١) نقله الحازمي في \"الاعتبار\" ص ١٦٥ - ١٦٦.\n(^٢) أبو داود (٢٦٦٩).\n(^٣) من (ص ١).\n(^٤) النسائي في \"الكبرى\" ٥/ ١٨٧.\n(^٥) أبو داود (٢٦٧١).\n(^٦) انظر: \"سيرة ابن هشام\" ٣/ ٢٦١.","vol":"18","page":189},{"text":"<span data-type='title' id=toc-2158>١٤٩ - باب لَا يُعَذَّبُ بِعَذَابِ اللهِ</span>\n٣٠١٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ بُكَيْرٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ قَالَ: بَعَثَنَا رَسُولُ اللهِ - ﷺ - فِي بَعْثٍ فَقَالَ: «إِنْ وَجَدْتُمْ فُلَانًا وَفُلَانًا فَأَحْرِقُوهُمَا بِالنَّارِ» ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ - حِينَ أَرَدْنَا الخُرُوجَ «إِنِّي أَمَرْتُكُمْ أَنْ تُحْرِقُوا فُلَانًا وَفُلَانًا، وَإِنَّ النَّارَ لَا يُعَذِّبُ بِهَا إِلاَّ الله، فَإِنْ وَجَدْتُمُوهُمَا فَاقْتُلُوهُمَا». [انظر: ٢٩٥٤ - فتح ٦/ ١٤٩]\n\n٣٠١٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، أَنَّ عَلِيًّا - ﵁ - حَرَّقَ قَوْمًا، فَبَلَغَ ابْنَ عَبَّاسٍ فَقَالَ: لَوْ كُنْتُ أَنَا لَمْ أُحَرِّقْهُمْ، لأَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا تُعَذِّبُوا بِعَذَابِ اللهِ». وَلَقَتَلْتُهُمْ كَمَا قَالَ النَّبِيُّ - ﷺ -: «مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ». [٦٩٢٢ - فتح ٦/ ١٤٩]\nذكرفيه حديث أبي هريرة - ﵁ - السالف في التوديع، وذكره هناك معلقًا وهنا مسندًا عن قتيبة، عن الليث، عن بكير.\nوحديث عِكْرِمَةَ، أَنَّ عَلِيًّا حَرَّقَ قَوْمًا، فَبَلَغَ ابن عَبَّاسٍ، فَقَالَ: لَوْ كُنْتُ أَنَا لَمْ أُحَرِّقْهُمْ؛ لأَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا تُعَذِّبُوا بِعَذَابِ اللهِ\". وَلَقَتَلْتُهُمْ كَمَا قَالَ النَّبِيُّ - ﷺ -: \"مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ\".\nقَالَ: المهلب: وليس نهيه عن التحريق على التحريم، وإنما هو على سبيل التواضع لله، وألا يتشبه بغضبه في تعذيب الخلق، إذ القتل يأتي على ما يأتي عليه الإحراق.\nوالدليل على أنه ليس بحرام سمل الشارع أعين الرعاة بالنار، وتحريق الصديق الفجأة بالنار في مصلى المدينة بحضرة الصحابة، وتحريق علي الخوارج بالنار.\nوأكثر علماء المدينة يجيزون تحريق الحصون على أهلها بالنار،","vol":"18","page":190},{"text":"وقول أكثرهم بتحريق المراكب (^١)، وهذا كله يدل على أن معنى الحديث (على) (^٢) الندب.\nوممن كره رمي أهل الشرك بالنار عمر وابن عباس وابن عبد العزيز، وهو قول مالك (^٣)، وأجازه علي، وحرق خالد بن الوليد ناسًا من أهل الردة. فقال عمر للصديق: انزع هذا الذي يعذب بعذاب الله. فقال الصديق: لا أشيم سيفًا سله الله على المشركين. وأجاز الثوري رمي الحصون بالنار. وقَالَ الأوزاعي: لا بأس أن يدخن عليهم في المطمورة إن لم يكن فيها إلا المقاتلة ويحرقوا ويقتلوا كل قتال، ولو لقيناهم في البحر رميناهم بالنفط والقطران (^٤). وأجاز ابن القاسم حرق الحصين والمراكب إذا لم يكن فيها إلا المقاتلة فقط (^٥).\nوقوله: (\"من بدل دينه فاقتلوه\") احتج من لا يستتيب المرتد، وهو ابن الماجشون.\nوجمهور الفقهاء على استتابته ثلاثًا فإن تاب قبلت توبته، ويحتج به الشافعي في قوله: من انتقل من كفر إلى كفر (أنه يقتل) (^٦) إن لم يسلم، ويحتج به أيضًا كقتل المرتدة (^٧) تفريعًا على أن (من) للعموم، وقال أبو حنيفة: لا بل تحبس (^٨).\n_________\n(^١) \"النوادر والزيادات\" ٣/ ٦٦.\n(^٢) من (ص).\n(^٣) \"النوادر والزيادات\" ٣/ ٦٦.\n(^٤) \"الأم\" ٦/ ١٥٦ - ١٦٤\n(^٥) \"النوادر والزيادات\" ٣/ ٦٦. وانظر: \"شرح ابن بطال\" ٥/ ١٧٢.\n(^٦) من (ص ١).\n(^٧) \"الأم\" ٦/ ١٦٠.\n(^٨) \"المبسوط\" ١٠/ ١٠٨.","vol":"18","page":191},{"text":"<span data-type='title' id=toc-2159>١٥٠ - باب ﴿فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ [محمد: ٤]</span>\nفِيهِ حَدِيثُ ثُمَامَةَ، أي السالف في الصلاة (^١) وَقَوْلُهُ: ﴿مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ﴾ يغلب الآيَةَ [الأنفال: ٦٧] [فتح ٦/ ١٥١]\nاختلف العلماء في حكم الأسرى؛ من أجل اختلافهم في تأويل الآية التي ترجم بها البخاري، فقال السدي وابن جريج: نسختها آية السيف (^٢): ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥] وقال السدي: نسختها ﴿فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ﴾ [الأنفال: ٥٧] (^٣)، وروي عن الصديق أنه لا يفادي بأسير المشركين وإن أعطي فيه كذا وكذا مديًا من مال الله (^٤)، وهذا مخالف عنه فيما سيأتي من إشارته ذَلِكَ في أسارى بدر. وقال الزهري: كتب عمر بن الخطاب: اقتلوا كل من جرت عليه المواسي (^٥). وهو قول الزهري ومجاهد، واعتلوا لإنكارهم إطلاق الأسرى بقوله تعالى: ﴿مَا كَانَ لِنَبِيٍّ﴾ [الأنفال: ٦٧] الآيات، قالوا: فأنكر الله إطلاق أسرى بدر على نبيه على الفداء، فغير جائز لأحد أن يتقدم على فعله، وسنة الله في أهل الكفر إن كانوا من أهل الأوثان فقتلهم على كل حال، قَالَ تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ الآية [التوبة: ٥]، وإن كانوا من أهل الكتاب حتى يسلموا أو يعطوا الجزية، فأما إطلاقهم\n_________\n(^١) سلف برقم (٤٦٢) باب: الاغتسال إذا أسلم وربط الأسير أيضًا في المسجد.\n(^٢) انظر: \"تفسير الطبري\" ١١/ ٣٠٦.\n(^٣) رواه عبد الرزاق ٥/ ٢٠٤، ٢١١ (٩٣٨٩، ٩٤٠٥).\n(^٤) \"تفسير الطبري\" ١١/ ٣٠٦.\n(^٥) \"المحلى\" ٧/ ٢٩٩.","vol":"18","page":192},{"text":"على فداء يؤخذ منه فتقوية لهم. وقال الضحاك: قوله تعالى: ﴿فَإِمَّا مَنًّا بَعْدُ﴾ ناسخًا لقوله: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ (^١)، ويروى مثله عن ابن عمر (^٢) وقال: أليس بهذا أمرنا الله، قَالَ تعالى: ﴿حَتَّى إِذَا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ [محمد: ٤] وهو قول عطاء (^٣) والشعبي والحسن البصري كرهوا قتل الأسير، وقالوا: مُنَّ عليه أو فاده، وبمثل هذا استدل الطحاوي فقال: ظاهر الآية يقتضي السنن أو الفداء ويمنع القتل (^٤). قالوا: ولو كان لنا من قتلهم بعد الإثخان\nوالأسار ما لنا قتله لم يفهم قوله تعالى: ﴿حَتَّى إِذَا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ [محمد: ٤] فدل أن حكم الكافر بعد الاستيثاق والأسر خلاف حكمه قبل ذلك.\nقَالَ أبو عبيد: والقول عندنا في ذَلِكَ أن الآيات جميعًا محكمات لا منسوخ فيهن، يبين ذَلِكَ ما كان من أحكام رسول الله - ﷺ - الماضية فيهم، وذلك أنه عمل بالآيات كلها من القتل والمن والفداء حَتَّى توفاه الله -﷿- على ذَلِكَ، فكان أول أحكامه فيهم يوم بدر فعمل بها كلها يومئذ، بدأ بالقتل فقتل عقبة بن أبي معيط والنضر بن الحارث في قفوله، ثم قدم المدينة فحكم في سائرهم بالفداء، ثم حكم يوم الخندق سعد بن معاذ فقتل المقاتلة وسبي الذرية، فصوَّبه - ﷺ - وأمضاه، ثم كانت غزاة بني المصطلق وهي جويرية بنت الحارث فاستحياهم جميعًا وأعتقهم، ثم كان فتح مكة فأمر بقتل ابن خطل\n_________\n(^١) الطبري ١١/ ٣٠٦.\n(^٢) السابق ١١/ ٣٠٧.\n(^٣) السابق.\n(^٤) \"مختصر اختلاف العلماء\" ٣/ ٤٧٩.","vol":"18","page":193},{"text":"ومقيس والقينتين وأطلق الباقين، ثم كانت حنين فسبى هوازن ومنَّ عليهم وقتل أبا عزة الجمحي يوم أحد، وقد كان منَّ عليه يوم بدر، وأطلق ثمامة بن أثال، فكانت هذِه أحكامه - ﷺ - بالمن والفداء والقتل، فليس شيء منها منسوخًا، والأمور فيهم إلى الإمام، وهو مخير بين القتل والمن والفداء يفعل الأفضل في ذَلِكَ للإسلام وأهله، وهو قول مالك (^١) والشافعي (^٢) وأحمد وأبي ثور.\nقَالَ المهلب: وأما قوله تعالى: ﴿مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ﴾ [الأنفال: ٦٧] فإنها نزلت في أسرى بدر أخذ فيهم برأي الصديق في استحيائهم وقبوله الفداء فيهم، وكان عمر أشار عليه بقتلهم، وأشار عليه غيره بحرقهم استبلاغًا فيهم، فبات رسول الله - ﷺ - يرى رأيه في ذَلِكَ، وكان أول وقعة أوقعها الله بالكفار فأراد الله أن يكسر شوكتهم بقتلهم، فعاتب الله نبيه وأنزل عليه الآية: ﴿تُرِيدُونَ عَرَضَ الدُّنْيَا﴾ يعني: الفداء ﴿وَاللهُ يُرِيدُ الْآخِرَةَ﴾ [الأنفال: ٦٧] إعلاء كلمته وإظهار دينه بقتلهم، فقال - ﷺ -: \"لو نزلت آية عذاب ما نجا منه غير عمر\"؛ لأنهم طلبوا الفداء وكانت الغنائم محرمة عليهم (^٣).\nوقال الطبري (^٤) في قوله: \"لو نزلت آية عذاب\" إلى آخره وقوله: ﴿لَوْلَا كِتَابٌ مِنَ اللهِ سَبَقَ﴾ [الأنفال: ٦٨] الآية، إن قيل: كيف استحقوا هذِه اللائمة العظيمة؟ فالجواب أنه - ﷺ - ومن شهد معه بدرًا لم يخالفوا أمر ربهم فيستوجبوا اللائمة، وأن الذين اختاروا فداء. الأسرى على\n_________\n(^١) انظر: \"النوادر والزيادات\" ٣/ ٣٢٧.\n(^٢) انظر: \"روضة الطالبين\" ١٠/ ٢٧٤.\n(^٣) نقله ابن بطال في \"شرحه\" ٥/ ١٧٥.\n(^٤) الطبري ٦/ ٢٩١.","vol":"18","page":194},{"text":"قتلهم اختاروا أوهن الرأيين في التدبير على أحزمهما وأقلهما نكاية في العدو، فعاتبهم الله على ذَلِكَ وأخبرهم أن الأنبياء قبله لم تكن الغنائم حلالًا لهم فكانوا يقتلون من حاربوا ولا يأسرونه على طلب الفداء، فالمعنى: لولا قضاء من الله سبق أنه يحل لكم الغنيمة ولا يعذب من شهد بدرًا لمسكم فيما أخذتم من الفداء عذاب عظيم.\nوفي حديث ثمامة من الفقه: جواز المن على الأسير بغير مال، وهو قول الثلاثة: مالك والشافعي وأحمد (^١) وأبى ثور، وقالوا: لا بأس أن يفادوا بأسرى المسلمين وبالمال أيضًا. وقال الطحاوي: اختلف في هذِه المسألة قول أبي حنيفة، فروي عنه أن الأسارى لا يفادى بهم ولا يردون حربًا؛ لأن في ذَلِكَ قوة لأهل الحرب، وإنما يفادون بالمال، وما سواه مما لا قوة لهم فيه، وروي عنه أنه لا بأس أن يفادى بالمشركين أسارى المسلمين، وهو قول صاحبيه (^٢) ورأى أبو حنيفة أن المن منسوخ، وقيل: كان خاصًّا برسول الله - ﷺ -. قَالَ ابن القصار: ومما يرد عليه أنا اتفقنا معه على أن مكة فتحت عنوة، وأنه - ﷺ - منَّ عليهم بغير شيء كما فعل بثمامة (^٣).\nولخص الخلاف في المسألة النحاس فقال: في قوله تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ﴾ [التوبة: ٥] للعلماء فيه ثلاثة أقوال:\nأحدها: أنها منسوخة، ولا يحل قتل أسير صبرًا وإنما يمن عليه أو يفدى، وناسخها قوله تعالى: ﴿فَإِمَّا مَنًّا بَعْدُ﴾ [محمد: ٤] قَالَ: الحسن والضحاك والسدي وعطاء، زاد الطبري والشعبي كما سلف.\n_________\n(^١) \"الإفصاح\" ٩/ ١٩٥.\n(^٢) \"مختصر الطحاوي\" ص ٢٨٩.\n(^٣) انظر: \"شرح ابن بطال\" ٥/ ١٧٦.","vol":"18","page":195},{"text":"ثانيها: تعين القتل في الأسرى، والآية ناسخة لقوله: ﴿فَإِمَّا مَنًّا بَعْدُ﴾ [محمد: ٤] وهو قول قتادة، ويروى عن مجاهد.\nثالثها: أنهما محكمتان، وهو قول ابن زيد، وهو صحيح بين؛ لأن إحداهما لا تنفي الأخرى ينظر الإمام في ذَلِكَ ما يراه مصلحة من الأمور الثلاثة السالفة (^١).\nفائدة:\nقَالَ الداودي: لما ذكر الآية (التي) (^٢) في البخاري، وفيه: قوله: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (٨)﴾ [الإنسان: ٨]، وقوله: ﴿قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَى﴾ [الأنفال: ٧٠].\nثانية: قَالَ مجاهد: الإثخان: القتل (^٣). وقيل: حَتَّى يبالغ في قتل أعدائه. وقيل: حَتَّى يتمكن في الأرض. والإثخان في اللغة: القوة والشدة.\nثالثة: حاصل ما سلف أن من منع القتل شاذ، وأن الذي عليه كافة الفقهاء الجواز، وكذا المن والفداء جائزان عند الثلاثة، خلافًا لأحد قولي أبي حنيفة، والآية في السنن والفداء صريح، وكذا المنُّ على ثمامة، فالإمام غير في الرجال المقاتلة بين خمسة أشياء: الجزية، أو القتل، أو الاسترقاق، أو المن، أو الفداء، وفي النساء والصبيان بين ثلاثة: المن، والفداء، والاسترقاق.\n_________\n(^١) \"الناسخ والمنسوخ\" ٢/ ٤٢٣ - ٤٢٥.\n(^٢) من (ص ١).\n(^٣) رواه ابن أبي شيبة ٦/ ٥٠١، والطبري ٦/ ٢٨٦.","vol":"18","page":196},{"text":"<span data-type='title' id=toc-2160>١٥١ - باب هَلْ لِلأسَيِر أَنْ يَقْتُلَ أَوَ يَخْدَعَ الذِينَ أَسَرُوهُ حَتَّى يَنْجُوَ مِنَ الكَفَرَةِ</span>؟\nفِيهِ المِسْوَرُ عَنِ النَّبِيِّ - ﷺ -.\nهذا الحديث المراد به قصة صلح الحديبية، وقد أسنده البخاري في الشروط كما سلف (^١) وغيره أيضًا، وموضع الحاجة منه: قول أبي بصير لأحد الرجلين في سيفه وضربه حَتَّى برد وفر الآخر.\nواختلف العلماء في الأسير هل له أن يقتل المشركين أو يخدعهم حَتَّى ينجو منهم؟ فقالت طائفة من العلماء: لا ينبغي للأسير المقام بدار الحرب إذا أمكنه الخروج، وإن لم يتخلص منهم إلا بقتلهم وأخذ أموالهم وإحراق دورهم فعل ما شاء من ذَلِكَ، وهو قول أبي حنيفة والطبري. وقال أشهب: إن خرج به العلج في الحديد ليفادى به فله أن يقتله إن أمكنه ذَلِكَ وينجو.\nواختلفوا إذا أمنوه وعاهدهم على أن لا يهرب، فقال الكوفيون: إعطاؤه العهد على ذلك لا يلزم، وقال الشافعي (^٢): له أن يخرج ولا يأخذ شيئًا من أموالهم؛ لأنه قد أمنهم بذلك كما أمنوه. وقال مالك (^٣): إن عاهدهم على ذَلِكَ لا يجوز أن يهرب إلا بإذنهم، وهو قول سحنون وابن المواز، قَالَ ابن المواز: وهذا بخلاف ما إذا أجبروه أن يحلف ألا يهرب بطلاق أو عتاق أنه لا يلزمه؛ وذلك لأنه مكروه، ورواه أبو زيد، عن ابن القاسم (^٤)، وقال غيره: لا معنى لمن\n_________\n(^١) سلف برقم (٢٧٣١، ٢٧٣٢) باب: الشروط في الجهاد.\n(^٢) \"الأم\" ٤/ ١٨٨.\n(^٣) \"النوادر والزيادات\" ٣/ ٣١٨.\n(^٤) السابق ٣/ ٣١٩.","vol":"18","page":197},{"text":"فرق بين يمينه ووعده أن لا يهرب؛ لأن حاله حال المكره حلف لهم أو وعدهم أو عاهدهم، سواءً أمنوه أو خافوه؛ لأن الله تعالى فرض على المؤمن ألا يبقى تحت أحكام الكفار، وأوجب عليه الهجرة من دارهم، فخروجه على كل وجه جائز، والحجة في ذَلِكَ خروج أبي بصير وتصويب النبي - ﷺ - فعله ورضاه به.","vol":"18","page":198},{"text":"<span data-type='title' id=toc-2161>١٥٢ - باب إِذَا حَرَّقَ المُشْرِكُ المُسْلِمَ هَل يُحَرَّقُ</span>\n٣٠١٨ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَهْطًا مِنْ عُكْلٍ ثَمَانِيَةً قَدِمُوا عَلَى النَّبِيِّ - ﷺ - فَاجْتَوَوُا المَدِينَةَ فَقَالُوا: يَا رَسُولَ اللهِ، ابْغِنَا رِسْلًا. قَالَ: «مَا أَجِدُ لَكُمْ إِلاَّ أَنْ تَلْحَقُوا بِالذَّوْدِ». فَانْطَلَقُوا فَشَرِبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا حَتَّى صَحُّوا وَسَمِنُوا، وَقَتَلُوا الرَّاعِيَ، وَاسْتَاقُوا الذَّوْدَ، وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ، فَأَتَى الصَّرِيخُ النَّبِيَّ - ﷺ -، فَبَعَثَ الطَّلَبَ، فَمَا تَرَجَّلَ النَّهَارُ حَتَّى أُتِيَ بِهِمْ، فَقَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ، ثُمَّ أَمَرَ بِمَسَامِيرَ فَأُحْمِيَتْ فَكَحَلَهُمْ بِهَا، وَطَرَحَهُمْ بِالْحَرَّةِ، يَسْتَسْقُونَ فَمَا يُسْقَوْنَ حَتَّى مَاتُوا. قَالَ أَبُو قِلَابَةَ قَتَلُوا وَسَرَقُوا وَحَارَبُوا اللهَ وَرَسُولَهُ - ﷺ - وَسَعَوْا فِي الأَرْضِ فَسَادًا. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ٦/ ١٥٣]\nذكر فيه حديث أنس في العرنيين.\nوفيه: تسميل العين، وقد سلف الحديث في الطهارة، ولم يذكر البخاري هنا أنهم سملوا أعين الرعاة، قَالَ ابن بطال: وهو يدل أن ذَلِكَ كان من فعلهم مروي إلا أن طرق ذَلِكَ ليست من شرط كتابه، وله طرق ذكرتها في المحاربين (^١)، (قال): (^٢) وقد يخرج معنى الترجمة من هذا الحديث بالدليل لو لم (يصح سمل) (^٣) العرنيين للرعاء وذلك أنه - ﷺ - لما سمل أعينهم -والسمل تحريق بالنار- استدل منه البخاري أنه لما جاز تحريق أعينهم بالنار ولو كانوا لم يحرقوا أعين الرعاء أنه أولى بالجواز في تحريق المشرك إذا حرق المسلم (^٤)،\n_________\n(^١) سيأتي برقم (٦٨٠٢) كتاب: الحدود، باب: المحاربين من أهل الكفر والردة.\n(^٢) من (ص ١).\n(^٣) في (ص ١): يفتح يسمل.\n(^٤) \"شرح ابن بطال\" ٥/ ١٧٩.","vol":"18","page":199},{"text":"وهو كما قَالَ، وهو ما رد به ابن التين على قول الداودي: ليس ما ذكره في الحديث يحتمل أن (يريد) (^١) أن المسامير لما أحميت وكحلوا بها -وكانوا فعلوا بالرعاء مثل ذَلِكَ- كان ذَلِكَ كالإحراق، وروى سحنون عن ابن القاسم (^٢): أنه لا بأس برمي المراكب من مراكب العدو بالنار إذا بدءوا بالرمي، وإن كان فيهم أسرى مسلمين نساء وصبيان لهم.\nو(عكل) -بإسكان الكاف- قبيل من العرب من مزينة، وصرح هنا بأنهم ثمانية.\nومعنى: (اجتووا المدينة): كرهوها، وهو أفعل من جوى يجوى إذا كره، وقيل معناه: استوخموها. وكذا هو في موضع آخر من البخاري: استوخموا المدينة (^٣). قَالَ ابن فارس: اجتويت البلاد إذا كرهتها وإن كنت في نعمة، وجوى من ذلك (^٤).\nو(ابغِنا رِسْلا): اطلبه لنا. يقال: بغيتك الشيء طلبته لك، وأبغيتك: أعنتك على طلبه.\nو(الرسل) -بكسر الراء- اللبن والذود من الإبل من الثلاثة إلى العشرة، وقيل: يطلق في اللغة على الواحد، وجاء مصرحًا أنها من الصدقة، وشربهم من أبوالها من باب التداوي.\nوفي أبوالها خلاف في الطهارة قَالَ الداودي: من قَالَ: إنها غير طاهرة لا نص معه ولا إجماع، وهذا يعكس عليه كما نبه عليه ابن التين.\n_________\n(^١) من (ص ١).\n(^٢) \"النوادر والزيادات\" ٣/ ٦٦.\n(^٣) سيأتي برقم (٤١٩٢) كتاب: المغازي، باب: قصة عكل وعرينة.\n(^٤) \"مجمل اللغة\" ١/ ٢١٠.","vol":"18","page":200},{"text":"و(الصريخ): المخبر، وفيه طلب المحاربين.\nوقوله: (فما ترجل النهار) أي: ما ذهب منه كثير شيء؛ لأن معنى ترجل: ارتفع.\nوقوله: (فأحميت). كذا وقع رباعيًّا وهو الصواب في اللغة، ولا يقال: فحميت ثلاثيًّا وإنما فعل ذَلِكَ بهم؛ لما في رواية سليمان التيمي، عن أنس: كانوا فعلوا بالرعاء مثل ذَلِكَ (^١)، وذلك جائز من باب المماثلة.\nو(الحرة): موضع بالمدينة، قاله الداودي، وقال ابن الأعرابي: الحرة: حجارة سود (بين جبلين، وجمعها حِرَة وحرات وحرار وإحرون، وقال ابن فارس: الحرة أرض ذات حجارة سود) (^٢) (^٣).\nوقول أبي قلابة: (قتلوا وسرقوا وحاربوا الله ورسوله وسعوا في الأرض فسادًا). ليس هذِه سرقة إنما هذِه حرابة، وكان أبو قلابة من جلة أهل الشام، وكان أكثر التابعين كتبًا، لما توفي أوصى بكتبه لأيوب، فوصل إليه منها حمل بغل، وعاب مالك كثير كتبه، وقال له عمر بن عبد العزيز في مرض موته: تشدد يا أبا قلابة لا تشمت بنا المنافقين (^٤). وكان هذا حكم المحاربين فنسخه قوله تعالى: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ﴾ الآية [المائدة: ٣٣].\n_________\n(^١) رواها مسلم برقم (١٦٧١/ ١٤) كتاب: القسامة، باب: حكم المحاربين والمرتدين.\n(^٢) من (ص ١).\n(^٣) \"مجمل اللغة\" ١/ ٢١١.\n(^٤) رواه عبد الرزاق في \"المصنف\" ١٠/ ٣٨.","vol":"18","page":201},{"text":"<span data-type='title' id=toc-2162>١٥٣ - باب</span>\n٣٠١٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ وَأَبِي سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «قَرَصَتْ نَمْلَةٌ نَبِيًّا مِنَ الأَنْبِيَاءِ، فَأَمَرَ بِقَرْيَةِ النَّمْلِ فَأُحْرِقَتْ، فَأَوْحَى الله إِلَيْهِ أَنْ قَرَصَتْكَ نَمْلَةٌ أَحْرَقْتَ أُمَّةً مِنَ الأُمَمِ تُسَبِّحُ؟!». [٣٣١٩ - مسلم: ٢٢٤١ - فتح ٦/ ١٥٤]\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ -: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"قَرَصَتْ نَمْلَةٌ نَبيًّا مِنَ الأنبِيَاءِ، فَأَمَرَ بِقَرْيَةِ النَّمْلِ فَأُحْرِق، فَأَوْحَى اللهُ إِلَيْهِ أَنْ قَرَصَتْكَ نَمْلَةٌ أَحرَقْتَ أُمَّةً مِنَ الأُمَمِ تُسَبِّحُ؟! \".\nهذا الحديث سبق أيضًا والكلام عليه، وهو في معنى ما ترجم له أولًا، فلهذا لم يصرح فيه بترجمة، وهو دال على جواز التحريق؛ لأن الله تعالى إنما عاتبه على تحريق جماعة النمل التي لم تقرصه، ولم يعلم أن ذَلِكَ من فعله حرام. ولا أنه أتى كبيرة فيلزمه التوبة منها لقيام العصمة بهم، وقد سلف من أجاز التحريق بالنار قريبًا.\nقَالَ الداودي: وفيه: جواز الصغائر عليهم، وقيل: لا يلزم لإمكان أن يكون لم يتقدم في ذَلِكَ نهي، وفيه أنه يعتريهم الغضب.\nوفيه: كراهة إحراق الحيوان، وليس مخالفا لما أسلفته من عدم التحريم، وفيه تسبيح النمل، وفي رواية: \"هلَّا نملة واحدة\" (^١). قَالَ ابن التين: وهو دليل لمن قَالَ: لا يحرق النحل. وأجازه ابن حبيب (^٢)، فأما إن أدت ضرورة إلى ذَلِكَ فجائز أن يفرق أو يحرق ليكتفي أذاها أو يتناول ما في أجناح النحل.\n_________\n(^١) سيأتي برقم (٣٣١٩) كتاب: بدء الخلق، باب: خمس من الدواب فواسق.\n(^٢) \"المنتقى\" ٣/ ١٧٠.","vol":"18","page":202},{"text":"<span data-type='title' id=toc-2163>١٥٤ - باب حَرْقِ الدُّورِ وَالنَّخِيلِ</span>\n٣٠٢٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسُ بْنُ أَبِي حَازِمٍ قَالَ: قَالَ لِي جَرِيرٌ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «أَلَا تُرِيحُنِي مِنْ ذِي الخَلَصَةِ؟». وَكَانَ بَيْتًا فِي خَثْعَمَ يُسَمَّى كَعْبَةَ اليَمَانِيَةَ قَالَ: فَانْطَلَقْتُ فِي خَمْسِينَ وَمِائَةِ فَارِسٍ مِنْ أَحْمَسَ، وَكَانُوا أَصْحَابَ خَيْلٍ قَالَ: وَكُنْتُ لَا أَثْبُتُ عَلَى الخَيْلِ، فَضَرَبَ فِي صَدْرِي حَتَّى رَأَيْتُ أَثَرَ أَصَابِعِهِ فِي صَدْرِي وَقَالَ «اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا». فَانْطَلَقَ إِلَيْهَا فَكَسَرَهَا وَحَرَّقَهَا، ثُمَّ بَعَثَ إِلَى رَسُولِ اللهِ - ﷺ - يُخْبِرُهُ فَقَالَ رَسُولُ جَرِيرٍ: وَالَّذِي بَعَثَكَ بِالْحَقِّ، مَا جِئْتُكَ حَتَّى تَرَكْتُهَا كَأَنَّهَا جَمَلٌ أَجْوَفُ أَوْ: أَجْرَبُ. قَالَ: فَبَارَكَ فِي خَيْلِ أَحْمَسَ وَرِجَالِهَا خَمْسَ مَرَّاتٍ. [٣٠٣٦، ٣٠٧٦، ٣٨٢٣، ٤٣٥٥، ٤٣٥٦، ٤٣٥٧، ٦٠٩٠، ٦٣٣٣ - مسلم: ٢٤٧٥، ٢٤٧٦ - فتح ٦/ ١٥٤]\n\n٣٠٢١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ حَرَّقَ النَّبِيُّ - ﷺ - نَخْلَ بَنِي النَّضِيرِ. [انظر: ٢٣٢٦ -\nمسلم: ١٧٤٦ - فتح ٦/ ١٥٤]\nذكر فيه حديث جرير: قَالَ: لِي رَسُولُ اللهِ - ﷺ -: \"أَلَا تُرِيحُنِي مِنْ ذِي الخَلَصَةِ؟ .. \". الحديث إلى أن قال: فَكَسَرَهَا وَحَرَّقَهَا.\nوحديث ابن عُمَرَ - ﵄ - قَالَ: حَرَّقَ النَّبِيُّ - ﷺ - نَخْلَ بَنِي النَّضِيرِ. الكلام عليهما؛ أما حديث جرير فمن وجوه:\nأحدها:\nالترجمة أعم إذ المحرق بيت الصنم لا بيت السكنى، وترجم عليه البخاري فيما سيأتي باب من لا يثبت على الخيل (^١)؛ لأجل قوله فيه: \"اللَهُمَّ ثبته واجعله هاديًا مهديا\" ووجه دخولها في الأحكام أن\n_________\n(^١) سيأتي برقم (٣٠٣٦).","vol":"18","page":203},{"text":"الحديث يدل على فضيلة ركوب الخيل والثبوت عليها.\nو(\"هاديًا مهديا\") من باب التقديم والتأخير؛ لأنه لا يكون هاديًا لغيره إلا بعد أن يهتدي هو فيكون مهديا، وببركة دعائه - ﷺ - ما سقط بعد ذَلِكَ عن فرس.\nثانيها:\nمعنى: \"ألا تريحني\" تريح سري، و(ذو الخلصة): اسم لذلك البيت لقوله: (وكان بيتًا في خثعم) يسمى: كعبة اليمانية. وقيده أبو الوليد الوقشي بفتح الخاء وإسكان اللام، والذي نحفظه بفتحهما، وهو ما ضبطه الدمياطي بخطه في الأصل، وستأتي زيادة على ذَلِكَ في أثناء الباب، وهو بيت باليمن ببلاد دوس بنته خثعم لتحج إليه وتطوف عنده وتنحر، وقيل: الخلصة: اسم للبنية. وقيل: اسم للصنم وعمل موضعه لما أخرب مسجد، ويسمى مسجد العبلا.\nوقوله: (كعبة اليمانية) من إضافة الموصوف إلى صفته، جوزه الكوفيون، وقدر فيه البصريون حذفًا أي: كعبة الجهة اليمانية؛ لأنها باليمن، ضاهوا بها الكعبة، وفي رواية: الكعبة اليمانية، والكعبة الشامية. وفي بعض النسخ بحذف الواو بينهما، أي: يقالان لموضعين فاليمانية لخثعم والشامية الكعبة الحرام المشرفة.\nوخثعم قبيل من قحطان، وهو أقتل، وقيل: أقبل بقاف ثم باء موحدة ابن أنمار بن إراش بن عمرو بن الغوث بن نبت.\nورسول جرير اسمه: حصين بن ربيعة أبو أرطأة، كذا جاء مصرحًا به في بعض الروايات (^١)، وروي: حسين، والصواب الأول كما قاله\n_________\n(^١) مسلم (٢٤٧٦) في \"فضائل الصحابة\" باب من فضائل جرير بن عبد الله ..","vol":"18","page":204},{"text":"عياض (^١).\nو(أحمس) -بالحاء المهملة- قبيل من العرب، وهو ابن الغوث بن أنمار بن إراش بن عمرو بن الغوث بن نبت بن مالك بن زيد بن كهلان بن سبأ بن يشجب بن يعرب بن قحطان.\nوأرسل جرير يهدمها ليكون إنكاء لمن كان يعبدها؛ لأن هذا القريب ممن اتخذها أولًا، ولي هدمها؛ لما وضح له وثبت في قلبه من سفه من اتخذها، وفي \"صحيح مسلم\" من حديث أبي هريرة - ﵁ - مرفوعًا: \"لا تقوم الساعة حَتَّى تضطرب أليات نساء دوس حول ذي الخلصة\" وكانت صنمًا تعبدها دوس في الجاهلية (^٢). قَال ابن دحية: قيل: هو بيت أصنام كان لدوس وخثعم وبجيلة ومن كان ببلادهم. وقيل: هو صنم كان لعمرو بن لحي نصبه بأسفل مكة حين نصب الأصنام، فكانوا يلبسونه القلائد ويعلقون عليه بيض النعام ويذبحون عنده. وعند أبي حنيفة: الخلصة: نبت طيب الريح يتعلق بالشجر له حب.\nوجمع الخلصة: خلص. قَالَ السهيلي: وهو بضم الخاء واللام، وفتحهما ابن إسحاق قَالَ: وبعث جرير كان قبل وفاته - ﷺ - بشهرين (^٣)، وفي \"الزاهر\" كان المبرد يرويه بضم الخاء، والمعروف فتح اللام. قَال ابن السيد في كتاب \"الفَرْق\": وسكنه امرؤ القيس في قوله:\nلو كنت يا ذا الخلْصة الموتورا\n_________\n(^١) \"إكمال المعلم\" ٧/ ٥١٤.\n(^٢) مسلم (٢٩٠٦) كتاب: الفتن وأشراط الساعة، باب: لا تقوم الساعة حتى تعبد دوس ذا الخلصة.\n(^٣) \"الروض الأنف\" ١/ ١٠٩.","vol":"18","page":205},{"text":"للضرورة، وأنشده ابن إسحاق وغيره: الخلص بغير هاء.\nوضرب الشارع صدره لأن فيه القلب.\nو(كسرها) أي: هدمها. وفيه:- توجيه من يريح من النوازل، وجواز هتك ما افتتن الناس به من بناء أو إنسان أو حيوان أو غيره، وقبول خبر الواحد.\nوقوله: (تركتها كأنها جمل أجوف أو أجرب). هو عبارة عن خرابها وهدمها. وقال الداودي: معنى (أجوف): أنها أحرقت، فسقط السقف وبعض البناء وما كان فيها من كسوة، وبقيت خاوية على عروشها.\nومعنى (أجرب): شبهها حين ذهب سقفها وكسوتها وأعالي جدرانها بالجمل الذي زال شعره و(نفض) (^١) جلده من الجرب وصار إلى الهزال.\nوفيه: الدعاء للجيش إذا بعث وكونه وترًا؛ لقوله: (فبارك في خيل أحمس ورجالها خمس مرات).\nوفيه: بركة دعوته - ﷺ -\nوفيه: البشارة في الفتوح.\nوأما حديث ابن عمر فهو دال على أن للمسلمين أن يكيدوا عدوهم من المشركين بكل ما فيه من تضعيف شوكتهم، وتهوين كيدهم وتسهيل الوصول إلى الظفر بهم، من قطع ثمارهم، (وتغوير) (^٢) مياههم، والحول بينهم وبين ما يتغذون به من الأطعمة والأشربة، والتضييق عليهم بالحصار، وذلك أنه - ﷺ - لما أمر بتحريق نخل بني النضير كان معلومًا\n_________\n(^١) كذا بالأصل.\n(^٢) ضبطها الناسخ بالعين المعجمة والمهملة وعلم فوقها (معًا).","vol":"18","page":206},{"text":"أن كل ما كان نظير ذَلِكَ من قطع أسباب معاشهم وتغوير مياههم فجائز فعله بهم، وقد روي عن علي - ﵁ - أنه - ﷺ - أمره أن (يغور) (^١) مياه بدر، قاله الطبري.\nوفيه: الدلالة الواضحة على إباحة إضرام النيران في حصونهم ونصب (الماجنيق) (^٢) عليهم ورميهم بالحجارة، وذلك في الضرر كالنار ونحوه.\nوقد اختلف العلماء في قطع شجر المشركين وتخريب ديارهم فرخصت في ذَلِكَ طائفة، وكرهته أخرى، فممن أجازه مالك (^٣) والكوفيون والشافعي وأحمد وإسحاق والثوري (^٤) وابن القاسم (^٥)، قَال الكوفيون: يحرق شجرهم وتخرب (بلادهم) (^٦) وتذبح الأنعام وتحرق إذا لم يمكن إخراجها. وقال مالك: يحرق النخل ولا تعرقب المواشي. وقال الشافعي: يحرق الشجر المثمر والبيوت، وأكره تحريق الزرع والكلأ.\nوأما من كره ذَلِكَ فروى الزهري عن سعيد بن المسيب أن الصديق قَال في وصية الجيش الذي وجهه إلى الشام: لا تغرقن نخلًا ولا تحرقنها ولا تعقروا بهيمة ولا شجرة مثمرة ولا تهدموا بيعة (^٧). وقال الليث: أكره حرق النخل والشجر المثمر ولا تعرقب بهيمة، ونحوه قول الأوزاعي في\n_________\n(^١) ضبطها الناسخ بعين مهملة ومعجمة وكتب فوقها (معًا).\n(^٢) \"النوادر والزيادات\" ٣/ ٦٣.\n(^٣) \"المغني\" ١٠/ ١٤٧.\n(^٤) \"النوادر والزيادات\" ٣/ ٦٣.\n(^٥) في (ص ١): ديارهم.\n(^٦) رواه البيهقي في \"السنن\" ٩/ ٨٥.\n(^٧) في الأصلا: (المناجيق)، والمثبت هو الصحيح كما في كتب اللغة. وانظر: \"لسان العرب\" [مجنق] ٧/ ٤١٤٢.","vol":"18","page":207},{"text":"رواية، وبه قَالَ الليث وأبو ثور (^١).\nوحجة من أجاز تحريقها الكتاب والسنة، قَالَ تعالى: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾ [الحشر: ٥] الآية. قَالَ ابن عباس: اللينة: النخلة والشجرة (^٢)، ولأبي داود أنه - ﷺ - عهد إلى أسامة: أن اغز على أهل أُبْنى صباحًا وحرق (^٣). وقال ابن إسحاق: التحريق سنة إذا كان إنكاء للعدو. وحديث جرير وابن عمر شهد لصحة هذا القول، وأجيب عن أثر الصديق:\nأولًا: بإرساله كما قَالَ الطحاوي؛ لأن سعيد بن المسيب لم يولد في أيام الصديق.\nوثانيًا: أنه إنما نهى (لأجل) (^٤) أنه - ﷺ - أخبر بفتحها، وكان المسلمون أشرفوا على الغلبة ولم يبق فيهم كبير منعة.\nوثالثًا: للطبري: أن النهي عند القصد والتعمد، فأما إذا أصابه التحريق والغرق في خلال الإغارة فلا يدخل في النهي كما في قتل النساء والصبيان، فإنه قد نصب المنجنيق على الطائف، ولا شك أن حجارته إذا وقعت في الحصين ربما أصابت المرأة والطفل، فلو كان سبيل ما أصابه ذَلِكَ سبيل ما أصاب الرامي بيده متعمدًا، كان - ﷺ - لا ينصبه خشية أن تصيب حجارته مَن نهى عن قتله، فلما فعل ذَلِكَ وأباحه لأمته كان مخالفًا سبيل القصد والعمد في ذلك.\nواختلفوا إذا غنم المسلمون مواشي الكفار ودوابهم وخافوا من كثرة\n_________\n(^١) \"المغني\" ١٠/ ١٤٧.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٣٢.\n(^٣) أبو داود (٢٦١٦).\n(^٤) في (ص ١): عن.","vol":"18","page":208},{"text":"عددهم وأخذها، فقال مالك (^١) وأبو حنيفة (^٢): تعرقب وتعقر حَتَّى لا ينتفعوا بها. وقال الشافعي (^٣): لا يحل قتلها ولا عقرها ولكن تخلى. واحتج ابن القصار في ذَلِكَ فقال: لا خلاف بيننا أن المشرك لو كان راكبًا لجاز لنا أن نعرقب ما تحته ونقتله لنتوصل بذلك إلى قتله، فكذلك إذا لم يكن راكبًا، وكذلك فعل ما فيه توهينهم وضعفهم بمنزلة واحدة ألا ترى أن قطع شجرهم وإتلاف زروعهم يجوز؛ لأن في ذَلِكَ ضعفهم وتلفهم، فكذلك خيلهم ومواشيهم، وقد مدح الله تعالى من فعل ذَلِكَ فقال: ﴿وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ﴾ [التوبة: ١٢٠] فهو عام في جميع ما ينالونه، ولما كانت نفوسهم وأموالهم سواء في استحلالنا إياهم ثم جاز قتلهم إذا لم يتمكن من أسرهم، كذلك يجوز إتلاف أموالهم التي يتقوون بها.\nوالحاصل أن ما كان فيه وهنًا لهم جاز لنا فعله، وإن كنا نرجو الظفر بها بعد طول؛ لما فيه من إبطاء الظفر بهم، وقد انقطع الحرب عن بني النضير وجلوا بغير قتال، فقسم رسول الله - ﷺ - ما سوى الرباع من أموالهم، وبقيت الرباع خالصة لرسول الله - ﷺ -، وهي التي ولي العباس وعلي، دفعها إليهما عمر.\n_________\n(^١) \"النوادروالزيادات\" ٣/ ٦٤.\n(^٢) \"مختصرالطحاوي\" ص ٢٨٣.\n(^٣) \"روضة الطالبين\" ١٠/ ٢٥٨.","vol":"18","page":209},{"text":"<span data-type='title' id=toc-2164>١٥٥ - باب قَتْلِ النَّائِمِ المُشْرِكِ</span>\n٣٠٢٢ - حَدَّثَنَا عَلِيُّ بْنُ مُسْلِمٍ، حَدَّثَنَا يَحْيَى بْنُ زَكَرِيَّاءَ بْنِ أَبِي زَائِدَةَ قَالَ: حَدَّثَنِي أَبِي، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ - ﵄ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - رَهْطًا مِنَ الأَنْصَارِ إِلَى أَبِي رَافِعٍ لِيَقْتُلُوهُ، فَانْطَلَقَ رَجُلٌ مِنْهُمْ فَدَخَلَ حِصْنَهُمْ قَالَ: فَدَخَلْتُ فِي مَرْبِطِ دَوَابَّ لَهُمْ، قَالَ: وَأَغْلَقُوا بَابَ الحِصْنِ، ثُمَّ إِنَّهُمْ فَقَدُوا حِمَارًا لَهُمْ، فَخَرَجُوا يَطْلُبُونَهُ، فَخَرَجْتُ فِيمَنْ خَرَجَ أُرِيهِمْ أَنَّنِي أَطْلُبُهُ مَعَهُمْ، فَوَجَدُوا الحِمَارَ، فَدَخَلُوا وَدَخَلْتُ، وَأَغْلَقُوا بَابَ الحِصْنِ لَيْلًا، فَوَضَعُوا المَفَاتِيحَ فِي كَوَّةٍ حَيْثُ أَرَاهَا، فَلَمَّا نَامُوا أَخَذْتُ الْمَفَاتِيحَ، فَفَتَحْتُ بَابَ الحِصْنِ ثُمَّ دَخَلْتُ عَلَيْهِ فَقُلْتُ: يَا أَبَا رَافِعٍ. فَأَجَابَنِي، فَتَعَمَّدْتُ الصَّوْتَ، فَضَرَبْتُهُ فَصَاحَ، فَخَرَجْتُ ثُمَّ جِئْتُ، ثُمَّ رَجَعْتُ كَأَنِّي مُغِيثٌ فَقُلْتُ يَا أَبَا رَافِعٍ، وَغَيَّرْتُ صَوْتِي، فَقَالَ: مَا لَكَ؟ لأُمِّكَ الوَيْلُ قُلْتُ: مَا شَأْنُكَ قَالَ: لَا أَدْرِي مَنْ دَخَلَ عَلَيَّ فَضَرَبَنِي. قَالَ: فَوَضَعْتُ سَيْفِي فِي بَطْنِهِ، ثُمَّ تَحَامَلْتُ عَلَيْهِ حَتَّى قَرَعَ العَظْمَ، ثُمَّ خَرَجْتُ وَأَنَا دَهِشٌ، فَأَتَيْتُ سُلَّمًا لَهُمْ لأَنْزِلَ مِنْهُ فَوَقَعْتُ فَوُثِئَتْ رِجْلِي، فَخَرَجْتُ إِلَى أَصْحَابِي فَقُلْتُ: مَا أَنَا بِبَارِحٍ حَتَّى أَسْمَعَ النَّاعِيَةَ، فَمَا بَرِحْتُ حَتَّى سَمِعْتُ نَعَايَا أَبِي رَافِعٍ تَاجِرِ أَهْلِ الحِجَازِ. قَالَ: فَقُمْتُ وَمَا بِي قَلَبَةٌ حَتَّى أَتَيْنَا النَّبِيَّ - ﷺ - فَأَخْبَرْنَاهُ. [٣٠٢٣، ٤٠٣٨، ٤٠٣٩، ٤٠٤٠ - فتح ٦/ ١٥٥]\n\n٣٠٢٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا يَحْيَى بْنُ أَبِي زَائِدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ - ﵄ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - رَهْطًا مِنَ الأَنْصَارِ إِلَى أَبِي رَافِعٍ فَدَخَلَ عَلَيْهِ عَبْدُ اللهِ بْنُ عَتِيكٍ بَيْتَهُ لَيْلًا، فَقَتَلَهُ وَهْوَ نَائِمٌ. [انظر: ٣٠٢٢ - فتح ٦/ ١٥٥].\nذكر فيه حديث البراء في قصة قتل أبي رافع بطوله، ويأتي في المغازي (^١).\n_________\n(^١) سيأتي برقم (٤٠٣٩) باب: قتل أبي رافع.","vol":"18","page":210},{"text":"ثم ساق عن البراء أيضًا أن عبد الله بن عتيك دخل عليه بيته فقتله.\nوفي لفظ: كان ابن عتيك الأمير، وكان أبو رافع في حصنه بالحجاز (^١).\nوفي لفظ: بعث ابن عتيك وعبد الله بن عتبة في ناس معهم (^٢). وهو من أفراد البخاري.\nقالَ البخاري لما ذكره في المغازي يعني: بني النضير وقبل أحد. اسم أبي رافع: عبد الله -ويقال: سلام- بن أبي الحقيق كان بخيبر، ويقال: بحصن له في أرض الحجاز. قَالَ الزهري: هو بعد كعب بن الأشرف يعني: بعد قتله. وفي \"طبقات ابن سعد\": كانت في رمضان سنة ست من الهجرة (^٣). وقيل: في ذي الحجة سنة خمس. وفي \"الإكليل\": كان بعد بدر وقبل غزوة السويق. وقال النيسابوري: كانت قبل دومة الجندل. وقال ابن حبان: بعد بدر الموعد في آخر سنة أربع.\nوقال أبو معشر: بعد غزوة ذات الرقاع وقبل سرية عبد الله بن رواحة، وكان أبو رافع قد أجلب في غطفان ومن حوله من مشركي العرب وجعل لهم الجعل لحرب رسول الله - ﷺ -، فبعث رسول الله - ﷺ - ابن عتيك وعبد الله بن أنيس وأبا قتادة والأسود بن خزاعي ومسعود بن سنان وأمرهم بقتله، فذهبوا إلى خيبر فكمنوا، فلما هدأت الرجل جاءوا إلى منزله فصعدوا درجة له، وقدموا عبد الله بن عتيك؛ لأنه كان يرطن باليهودية واستفتح وقال: جئت أبا رافع بهدية. ففتحت له امرأته، فلما رأت السلاح أرادت أن تصيح فأشاروا إليها بالسيف فسكتت، فدخلوا\n_________\n(^١) السابق.\n(^٢) سيأتي برقم (٤٠٤٠).\n(^٣) \"طبقات ابن سعد\" ٢/ ٩١.","vol":"18","page":211},{"text":"عليه فما عرفوه إلا ببياضه كأنه قُبطية (^١)، فعلوه بأسيافهم. قَالَ ابن أنيس: وكنت رجلًا أعشى لا أبصر فأتكئ بسيفي على بطنه حَتَّى سمعت حسه في الفراش وعرفت أنه قضى، وجعل القوم يضربونه جميعًا ثم نزلوا، وصاحت امرأته فتصايح أهل الدار، وأختبأ القوم في بعض مياه خيبر، وخرج الحارث أبو زينب في ثلاثة آلاف في آثارهم يطلبونهم بالنيران فلم يجدوهم فرجعوا، ومكث القوم في مكانهم يومين حَتَّى سكن الطلب ثم خرجوا إلى المدينة، وكلهم يدعي قتله، فأخذ رسول الله - ﷺ - أسيافهم فنظر إليها فإذا أثر (الطعام) (^٢) في ذباب سيف ابن أنيس، فقال: \"هذا قتله\".\nوفي \"سير ابن إسحاق\": لما انقضى أمر الخندق وأمر بني قريظة، وكان أبو رافع ممن حزب الأحزاب على رسول الله استأذنت الخزرج في قتل سلام بن أبي الحقيق فأذن لهم، فخرجوا وفيهم فلان بن سلمة (^٣).\nوفي \"دلائل البيهقي\": قتله ابن عتيك، وذفف عليه عبد الله بن أنيس (^٤).\nوفي \"الإكليل\" حين ذكرهما إثر بدر الكبرى من جمادى الآخرة سنة ثلاث عن ابن أنيس قَالَ: ظهرت أنا وابن عتيك وقعد أصحابنا في الحائط، فاستأذن ابن عتيك. فقالت امرأة ابن أبي الحقيق: إن هذا لصوت ابن عتيك. فقال ابن أبي الحقيق: ثكلتك أمك، ابن عتيك\n_________\n(^١) بضم القاف على غير قياس، ثياب تنسب إلى القِبط بكسر القاف. انظر \"القاموس المحيط \" ص ٦٨١ مادة (قبط).\n(^٢) كذا بالأصل.\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ٣١٣ - ٣١٤.\n(^٤) \"دلائل النبوة\" ٤/ ٣٤.","vol":"18","page":212},{"text":"بيثرب أنى هو عندك هذِه الساعة، فافتحي فإن الكريم لا يرد عن بابه هذِه الساعة أحدًا. ففتحت، فدخلت أنا وابن عتيك، فقال لابن عتيك: دونك، فشهرت عليها السيف، فأخذ ابن أبي الحقيق وسادة فاتقاني بها، فجعلت أريد أن (أضربه) (^١) فلا أستطيع فوخزته بالسيف وخزًا ثم خرجت إلى ابن أنيس فقال: أقتلته؟ قلتُ: نعم.\nأخرجه من حديث إبراهيم بن إسماعيل بن مجمع، عن إبراهيم بن عبد الرحمن بن عبد الله بن أُبي بن كعب، عن أبيه، عن أمه بنت عبد الله بن أنيس عن أبيها.\nوعند ابن عقبة: وكان معهم أيضًا أسعد بن حرام حليف بني سوادة.\nقَالَ السهيلي: ولا نعرف أحدًا ذكره غيره (^٢)، قلتُ: ذكره الحاكم أيضًا في \"إكليله\" عن الزهري، وعند الكلبي: عبد الله بن أنيس هو ابن أسعد بن حرام. وعند الواقدي: كانت أم ابن عتيك التي أرضعته يهودية بخيبر، فأرسل إليها يعلمها بمكانه، فخرجت إلينا بجراب مملوء تمرًا كبيسًا وخبزًا، ثم قَالَ لها: يا أماه أما لو أمسينا لبتنَا عندك، فأدخلينا خيبر. فقالت: وكيف تطيق خيبر وفيها أربعة آلاف مقاتل؟ ومن تريد فيها؟ قَالَ: أبا رافع. قالت: لا تقدر عليه (^٣)؛ وفيه: قالت: فادخلوا عليَّ ليلًا. فدخلوا عليها ليلًا لما نام أهل خيبر في خمر الناس، وأعلمتهم أن أهل خيبر لا يغلقون عليهم أبوابهم فرقًا أن يطرقهم ضيف، فلما هدأت الرجل قَالَ: انطلقوا حَتَّى تستفتحوا على أبي رافع، فقولوا: إنا جئنا له بهدية، فإنهم سيفتحون لكم، فلما\n_________\n(^١) في (ص): الحدث.\n(^٢) \"الروض الأنف\" ٣/ ٣٠٣.\n(^٣) \"المغازي\" ص ٣٩٢.","vol":"18","page":213},{"text":"انتهوا عليه فخرج سهم ابن أنيس.\nوذكر البخاري سهم عبد الله بن عتبة؛ وفيه نظر، وأراد البخاري في الترجمة بالنائم: المضطجع. وإلا فلا مطابقة بينها وبين (الحديث) (^١)، نبه عليه ابن المنير (^٢)، وقال الإسماعيلي: هذا قبل يقظان نبه من (قومه) (^٣).\nإذا تقرر ذَلِكَ؛ فالكلام عليه من وجوه:\nأحدها:\nفيه: كما قَالَ المهلب جواز الاغتيال على من أعان على رسول الله - ﷺ - بيد أو مال أو رأي، وكان أبو رافع يعادي رسول الله - ﷺ - ويؤلب الناس عليه كما مضى، وهذا من باب الحرب خدعة.\nثانيها:\nفيه جواز التجسس على المشركين وطلب غرتهم.\nثالثها:\nفيه الاغتيال بالحرب والإيهام بالقول.\nرابعها:\nفيه الأخذ بالشدة في الحرب والتعرض لعدد كثير من المشركين، والإلقاء إلى التهلكة باليد في سبيل الله، وأما الذي نهي عنه من ذَلِكَ فهو في الإنفاق في سبيل الله، ولئلا يخلي يده من المال فيموت جوعًا وضياعًا، وهي رحمة من الله ورخصه، ومن أخذ بالشدة فمباح له ذَلِكَ. وأحب إلينا ألا نأخذ بالشدة من المال لوقوع النهي فيه خاصة.\n_________\n(^١) في (ص): الحدث.\n(^٢) \"المتواري\" ص ١٧٢.\n(^٣) كذا بالأصل.","vol":"18","page":214},{"text":"خامسها:\nفيه: الحكم بالدليل المعروف والعلامة المعروفة على الشيء لحكم هذا الرجل بالناعية -وفي نسخة: الواعية- على موت أبي رافع ويصوبه أيضًا قَالَ صاحب \"العين\": الواعية: الصارخة التي تندب القتيل، والوعي للصوت، والوعي: جلبة وأصوات الكلاب في الصيد إذا انجدت (^١). وقَالَ الداودي: الداعية: التي تدعو بالويل، وهي النائحة. وفي \"الصحاح\": الوغي مثل الوعي (^٢).\nوقوله: (فما برحت حَتَّى سمعت نعايا أبي رافع)، كذا الرواية وصوابه نعاي من غير ألف، كذا نقله النحاة أي: انع أبا رافع. جعل دلالة الأمر فيه وعلامة الجزم آخره بغير تنوين كما قالت العرب في نظير ذَلِكَ من أدركها: دراكها، ومن فطمت: فطام. وزعم سيبويه أنه يطرد هذا الباب في الأفعال الثلاثية كلها أن يقال فيها: فعال بمعنى افعل نحو حذَار ومناع ونزال، كما يقول: أنزل احذر وامنع (^٣).\nقَالَ الأصمعي: كانت العرب إذا مات فيها ميت له قدر ركب راكب فرسًا وجعل يسير في الناس ويقول: نعاء فلانًا أي: انعه وأظهر خبر وفاته (^٤). قَالَ أبو نصر: وهي مبنية على الكسر. وقال الداودي: نعايا جمع ناعية، والأظهر أنه جمع: نعي، مثل: صفي صفايا.\nقَالَ ابن فارس (^٥): النعي خبر الموت، وكذلك الناعي يقال له:\n_________\n(^١) \"العين\" ٢/ ٣٦٦. وفيه (وجدت).\n(^٢) \" الصحاح\" ٦/ ٢٥٢٦.\n(^٣) قال سيبويه في \"الكتاب\" ٣/ ٢٧٠ - ٢٧٤ بمعناه.\n(^٤) \"إصلاح المنطق\" ص ١٧٩، \"الصحاح\" ٦/ ٢٥١٢ مادة: (نعا).\n(^٥) \"المجمل\" ٢/ ٨٧٤.","vol":"18","page":215},{"text":"نعي. وقول الخطابي: هو مثل دراك أي: أدركوا، فمعناه: انعوا أبا رافع (^١). إنما يصح لو قَالَ: نعا أبا رافع. قَالَ الأصمعي: وإنما هو يا نعاء العرب تأويلها انع العرب (^٢).\nسادسها:\nقوله: (وما بي قلبة). قَالَ الفراء: أصله من القلاب وهو داء يصيب الإبل. وزاد الأصمعي: تموت من يومها به، فقيل ذَلِكَ لكل سالم ليس به علة. وقال ابن الأعرابي: معناه: ليست به علة يقلب لها فينظر إليه (^٣)، وأصل ذَلِكَ في الدواب.\nوذكر المفضل بن سلمة في كتاب \"الفاخر\" أن الأصمعي قَالَ: ما به داء وهو من القلاب داء يأخذ الإبل في رءوسها فيقلبها إلى فوق. وقَالَ الفراء: ما به علة يخشى عليه منها، وهو من قولهم: قلب الرجل إذا أصابه وجع في قلبه، وليس يكاد يقلب منه. وقَالَ الطائي: ما به شيء يقلقله فيقلب منه على فراشه. وقَالَ النحاس في \"زياداته على الفاخر\": حكى عبد الله بن مسلم أن بعضهم يقول في هذا: أي ما به حول، ثم استُعير من هذا الأصل لكل سالم باسمه ليست به آفة. وقال يحيى بن الفضل: إذا وصفوا الرجل بالصحة قالوا: ما به قلبة، ولو كان كما قالوا لكان بالضعف والسقم أولى منه بالقوة، والصحيح قول الفراء.\nسابعها:\nقوله: (فوثئت رجلي)، هو بثاء مثلثة، ذكرها ثعلب في باب المهموز\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٣٠.\n(^٢) \"الصحاح\" ٦/ ٢٥١٢، مادة: (نعا).\n(^٣) انظر: \"إصلاح المنطق\" ص ٣١٨.","vol":"18","page":216},{"text":"من الفعل؛ يقال: وثئت يده، فهي موثوءة، ووثأتها أنا.\nوأما ابن فارس فقال: وقد يهمز (^١).\nقَالَ الخطابي: والواو مضمومة على بناء الفعل لما لم يسم فاعله (^٢).\nقَالَ القزاز: وهو وصم يصيب العظم من غير أن يبلغ الكسر.\nو(الرهط): تقدم ذكر الاختلاف فيه.\nوبعثه - ﷺ - إياهم لقتله دليل على أن من بلغته الدعوة لا تقدم له دعوة عند قتاله، وهذِه رواية العراقيين عن مالك، وفي \"المدونة\" عن مالك روايتان، قَالَ ابن القاسم: لا يبيتون حَتَّى يدعوا غزوناهم أو اقبلوا إلينا (^٣).\nوفيه: الاحتيال في قتل المشرك.\n_________\n(^١) \"المجمل\" ٢/ ٩١٦.\n(^٢) \"أعلام الحديث\" ٢/ ١٤٣١.\n(^٣) \"المدونة\" ١/ ٣٦٧.","vol":"18","page":217},{"text":"<span data-type='title' id=toc-2165>١٥٦ - باب لَا تَمَنَّوْا لِقَاءَ العَدُوِّ</span>\n٣٠٢٤ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا عَاصِمُ بْنُ يُوسُفَ اليَرْبُوعِيُّ، حَدَّثَنَا أَبُو إِسْحَاقَ الفَزَارِيُّ، عَنْ مُوسَى بْنِ عُقْبَةَ قَالَ: حَدَّثَنِي سَالِمٌ أَبُو النَّضْرِ مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ، كُنْتُ كَاتِبًا لَهُ قَالَ: كَتَبَ إِلَيْهِ عَبْدُ اللهِ بْنُ أَبِي أَوْفَى حِينَ خَرَجَ إِلَى الحَرُورِيَّةِ فَقَرَأْتُهُ فَإِذَا فِيهِ إِنَّ رَسُولَ اللهِ - ﷺ - فِي بَعْضِ أَيَّامِهِ الَّتِي لَقِيَ فِيهَا الْعَدُوَّ انْتَظَرَ حَتَّى مَالَتِ الشَّمْسُ. [انظر: ٢٨١٨ - مسلم: ١٧٤٢ - فتح ٦/ ١٥٦]\n\n٣٠٢٥ - ثُمَّ قَامَ فِي النَّاسِ فَقَالَ: \"أَيُّهَا النَّاسُ، لَا تَمَنَّوْا لِقَاءَ العَدُوِّ، وَسَلُوا اللهَ العَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ\" ثُمَّ قَالَ: \"اللَّهُمَّ مُنْزِلَ الْكِتَابِ وَمُجْرِيَ السَّحَابِ وَهَازِمَ الأَحْزَابِ اهْزِمْهُمْ وَانْصُرْنَا عَلَيْهِمْ\". وَقَالَ مُوسَى بْنُ عُقْبَةَ: حَدَّثَنِي سَالِمٌ أَبُو النَّضْرِ كُنْتُ كَاتِبًا لِعُمَرَ بْنِ عُبَيْدِ اللهِ فَأَتَاهُ كِتَابُ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَمَنَّوْا لِقَاءَ العَدُوِّ». [انظر: ٢٩٣٣،٢٨١٨ - مسلم: ١٧٤٢ - فتح ٦/ ١٥٦]\n\n٣٠٢٦ - وَقَالَ أَبُو عَامِرٍ: حَدَّثَنَا مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَمَنَّوْا لِقَاءَ الْعَدُوِّ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا». [مسلم: ١٧٤١ - فتح ٦/ ١٥٦]\nذكر فيه حديث ابن أَبِي أَوْفَى أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَمَنَّوْا لِقَاءَ العَدُو\". وقد سلف (^١).\nثم قال: وَقَالَ أَبُو عَامِرٍ: ثنا مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تَمَنَّوْا لِقَاءَ العَدُوِّ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا\". وقد سلف.\n_________\n(^١) سلف برقم (٢٩٦٦) باب: كان النبي - ﷺ - إذا لم يقاتل.","vol":"18","page":218},{"text":"وهذا التعليق أخرجه مسلم عن الحسن الحلواني، وعبد بن حميد عن أبي عامر -يعني العقدي (^١) - به، واسمه: عبد الملك بن عمرو بن قيس القيسي البصري العقدي، نسبة إلى العقَد، وهو مولى الحارث بن عباد -بضم العين- أخي جرير -بضم الجيم- بن عباد، وعباد أخو جحدر -واسمه: ربيعة- ابنا ضُبيعة بن قيس بن ثعلبة بن عُكابة، مات العقدي سنة أربع ومائتين.\nوإنما نهى الشارع أمته عن ذَلِكَ؛ لأنه لا يعلم ما يئول أمره إليه، ولا كيف ينجو منه.\nوفيه من الفقه: النهي عن تمني المكروهات والتصدي للمحذورات، ولذلك سأل السلف العافية من الفتن والمحن؛ لأن الناس مختلفون في الصبر على البلاء، ألا ترى الذي أحرقته الجراح في بعض المغازي مع رسول الله - ﷺ - فقتل نفسه (^٢)؟ وقال الصديق: لأن أعافى فأشكر أحبُّ إليَّ من أن أبتلى فأصبر. روي عن علي - ﵁ - أنه قَالَ لابنه: يا بني لا تدعون أحدًا إلى المبارزة ومن دعاك إليها فأخرج إليه لا باغ، والله تعالى قد تضمن نصر من بُغي عليه.\nوأما أقوال العلماء في المبارزة، فذكر ابن المنذر أنه أجمع كل من نحفظ عنه العلم من العلماء على أن للمرء أن يبارز ويدعو إلى البراز بإذن الإمام، غير الحسن البصري فإنه كرهها ولا يعرفها (^٣)، هذا قول الثوري\n_________\n(^١) رواه مسلم (١٧٤١) كتاب: الجهاد والسير، باب: كراهة تمني لقاء العدو، والأمر بالصبر عند اللقاء.\n(^٢) رواه البخاري برقم (٢٨٩٨) كتاب: الجهاد، باب: لا يقول: فلان شهيد، مسلم برقم (١١٢) كتاب: الإيمان، باب: غلظ تحريم قتل الإنسان نفسه ..\n(^٣) \"الإجماع\" ص ٨١.","vol":"18","page":219},{"text":"والأوزاعي وأحمد وإسحاق (^١)، وأباحته طائفة ولم تذكر إذن الإمام ولا غيره، وهو قول مالك (^٢) والشافعي (^٣)، فإن طلبها كافر استحب الخروج إليه، وإنما يحسن ممن جرب نفسه وبإذن الإمام. وسُئل مالك عن الرجل يقول بين الصفين: من يبارز؟ قَالَ: ذَلِكَ إلى (نيته) (^٤)، إن كان يريد بذلك وجه الله فأرجو ألا يكون به بأس، قد كان يفعل ذَلِكَ من مضى. وقال أنس بن مالك: قد بارز البراء بن مالك مَرْزُبان الزارة فقتله. وقال أبو قتادة: بارزت رجلًا يوم حنين فقتلته، فأعطاني رسول الله - ﷺ - سلبه (^٥). وليس في خبره أنه استأذن فيه.\nواختلفوا في معونة المسلم المبارز على المشرك، فرخص في ذَلِكَ الشافعي (^٦) وأحمد وإسحاق (^٧)، وذكر الساجي قصة حمزة وعبيدة (^٨) ومعونة بعضهم بعضا. قَالَ: فأما إن دعا مسلم مشركًا أو مشرك مسلمًا إلى أن يبارزه وقال له: لا يقاتلك غيري أحببت أن يكف عن أن يحمل عليه غيره، وكان الأوزاعي يقول: لا يعينوه وعلى هذا قيل للأوزاعي: وإن لم يشترط ألا يخرج إليه غيره؟ قَالَ: وإن لا؛ لأن المبارزة إنما تكون على هذا. ولو حجزوا بينهما ثم خلوا سبيل العلج المبارز، فإن أعان العدو صاحبهم فلا بأس أن يعين المسلمون صاحبهم.\n_________\n(^١) \"المغني\" ٣٣/ ٣٨ - ٣٩.\n(^٢) \"النوادر والزيادات\" ٣/ ٥٤.\n(^٣) \"الأم\" ٤/ ١٦٠.\n(^٤) في (ص ١): نفسه.\n(^٥) سلف برقم (٣١٤٢) كتاب: فرض الخمس، باب: من لم يخمِّس الأسلاب، ورواه مسلم (١٧٥١) كتاب: الجهاد والسير، باب: استحقاق القاتل سلب القتيل.\n(^٦) \"الأم\" ٤/ ١٦٠.\n(^٧) \"المغني\" ١٣/ ٣٩.\n(^٨) في هامش الأصل: لعله سقط (وعلي).","vol":"18","page":220},{"text":"<span data-type='title' id=toc-2166>١٥٧ - باب الحَرْبُ خَدْعَة</span>\n٣٠٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنْ هَمَّامٍ عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «هَلَكَ كِسْرَى ثُمَّ لَا يَكُونُ كِسْرَى بَعْدَهُ، وَقَيْصَرٌ لَيَهْلِكَنَّ ثُمَّ لَا يَكُونُ قَيْصَرٌ بَعْدَهُ، وَلَتُقْسَمَنَّ كُنُوزُهَا فِي سَبِيلِ اللهِ». [٣١٢٠، ٣٦١٨، ٦٦٣٠ - مسلم: ٢٩١٨ - فتح ٦/ ١٥٧]\n\n٣٠٢٨ - وَسَمَّى الحَرْبَ خَدْعَةً. [٣٠٢٩ - مسلم: ١٧٤٠ - فتح ٦/ ١٥٧]\n\n٣٠٢٩ - حَدَّثَنَا أَبُو بَكْرِ بْنُ أَصْرَمَ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سَمَّى النَّبِيُّ - ﷺ - الحَرْبَ خَدْعَةً. [انظر: ٣٠٢٨ - مسلم: ١٧٤٠ - فتحَ ٦/ ١٥٨]\n\n٣٠٣٠ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الحَرْبُ خَدْعَةٌ». [مسلم: ١٧٣٩ - فتح ٦/ ١٥٨]\nذكر فيه حديث أبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيُّ - ﷺ - قَالَ: \"هَلَكَ كِسْرى ثُمَّ لَا يَكُونُ كِسْرى بَعْدَهُ، وَقَيْصَرٌ لَيَهْلِكَنَّ ثُمَّ لَا يَكُونُ قَيْصَرٌ بَعْدَهُ، (ولتنفقن) (^١) كُنُوزُهَا فِي سَبِيلِ اللهِ\". وَسَمَّى الحَرْبَ خَدْعَةً.\nوعنه: سَمَّى النَّبِيُّ - ﷺ - الحَرْبَ خَدْعَةً.\nوعن جَابِرَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الْحَرْبُ خَدْعَةٌ\".\nالشرح:\nأخرج هذِه الأحاديث مسلم أيضًا. وشيخ البخاري في الثاني أبو بكر: بُور بن أصرم مروزي، من أفراده (^٢)، مات بعد العشرين ومائتين.\n_________\n(^١) كذا في الأصل، وفي اليونينية ٤/ ٦٤: (ولتُقْسَمَنَّ) ليس عليها تعليق.\n(^٢) ورد بهامش الأصل: عن الستة، أخرج له فرد حديث، قال البخاري: توفي سنة ثلاث وعشرين ومائتين.","vol":"18","page":221},{"text":"وفي الباب عن علي وابن عباس وعائشة وأسماء بنت يزيد وكعب بن مالك، وأخرجه الحاكم في \"تاريخه\" من حديث زيد بن ثابت؛ وابن أبي عاصم من حديث حميد بن عبد الرحمن، عن أبيه، وحديث أنس في قصة الحجاج بن علاط سلف.\nوأما (خدعة) ففيها أربع لغات: لغة سيدنا رسول - ﷺ - فتح الخاء وإسكان الدال كما ستعلمه، وخُدْعة بضم الخاء مع إسكان الدال، وخَدَعة بفتحهما، وخُدَعة بضم الخاء وفتح الدال، والأصيلي ضبطه بالثاني، ويونس بالرابع، والثالث ضبطه القاضي (^١)، وفي باب المفتوح أوله من الأسماء من \"فصيح ثعلب\": (والحرب خدعة) هذِه أفصح اللغات ذكر لي أنها لغة سيدنا رسول الله - ﷺ -، وحكى الأزهري الأخيرة عن الكسائي وأبي زبد، قَالَ: وهي أجود اللغات الثلاث (^٢).\nوالخدعة: المرة الواحدة من الخداع، ومعناه: أن من خدع فيها مرة واحدة عطب وهلك ولا عودة له. وقال ابن سيده في \"عويصه\": من قَالَ خدعة أراد: يخدع أهلها.\nوفي \"الواعي\": أي: يمنيهم بالظفر والغلبة ثم لا يفي لهم. ومن قَالَ: خُدَعة. أراد: هي تخدع. كما يقال رجل لُعَنة: يلعن كثيرًا. وإذا خدع أحد الفريقين صاحبه في الحرب فكأنها خدعت هي.\nوقال قاسم بن ثابت في \"دلائله\": كثر استعمالهم لهذِه الكلمة حَتَّى سموا الحرب خدعة. وحكى مكي ومحمد بن عبد الواحد لغة خامسة: خِدْعة بكسر الخاء وسكون الدال، وحكاها ابن قتيبة عن يونس (^٣).\n_________\n(^١) \"مشارق الأنوار\" ١/ ٢٣١.\n(^٢) \"تهذيب اللغة\" ١/ ٩٩٣ - ٩٩٤.\n(^٣) \"أدب الكتاب\" ص ٤٦٢.","vol":"18","page":222},{"text":"قَالَ المطرز: والأفصح الفتح؛ لأنها لغة قريش. واعترضه ابن درستويه فقال: ليست بلغة قوم دون قوم، وإنما هي كلام الجميع؛ لأن بها المرة الواحدة من الخداع، فلذلك فتحت.\nوقال ابن طلحة: أراد: ثعلب أن سيدنا رسول الله - ﷺ - كان يختار هذِه البنية ويستعملها كثيرًا؛ لأنها بلفظها الوجيز تعطي معنى البنيتين الأخريين ويعطى أيضًا معناها: استعمل الحيلة في الحرب ما أمكنك فإذا أعيتك الحيل فقاتل. فكانت هذِه اللغة على ما ذكرنا مختصرة اللفظ كثيرة المعنى، فلذلك كان - ﷺ - يختارها.\nقَالَ اللحياني: خدعت الرجل أخدعه خَدْعًا وخِدْعا وخيدعَة وخَدَعة إذا أظهرت له خلاف ما تخفي، وأصله كل شيء كتمته فقد خدعته، ورجل خداع وخدوع وخدع وخُدَعة إذا كان خبأ. وفي \"المحكم\": الخدع والخديعة المصدر، والخدع والخداع الاسم، ورجل خيدع كثير الخداع (^١).\nوقال ابن بطال: في الحرب خدعة لغات: قَالَ سلمة بن عاصم تلميذ الفراء: من قَالَ: الحرب خُدَعة فمعناه: أنها تخدع أهلها وتمنيهم الظفر، ومن قَالَ: خدعة: فهي تخدع، وإذا خدعَ أحد الفريقين صاحبه فكأنها خدعت هي، ومن قَالَ: خدعة: وصف المفعول بالمصدر كما تقول: درهم ضرب الأمير، وإنما هو مضروبه. وقال بعض أهل اللغة: معنى الخدعة: المرة الواحدة؛ أي: من خدع فيها مرة لم يقل العشرة بعدها، ثم ذكر ما سلف عن ثعلب.\nوأما ابن التين فقال: فيها ثلاث لغات، فذكر الأولى والثانية\n_________\n(^١) \"المحكم\" ١/ ٧٠.","vol":"18","page":223},{"text":"والرابعة، قَالَ: ومعنى الأولى أنها ينقضي أمرها بخدعة واحدة، ومعناها: أنها لا تقال من خدع، وفيها معنى الثانية، أنها بها يخدع الرجال، كما قيل: لُعبة لما يلعب به، ومعنى الثالثة: أنها تمني الرجال الظفر ولا تفي لهم به، كما قيل: ضحكة إذا كان يضحك بالناس.\nقَالَ الداودي: ومنه أنه - ﷺ - كان إذا أراد غزوة ورى بغيرها. وذكر بعض أهل السير أنه - ﷺ - قَالَ: \"هذا يوم الأحزاب\" لما بعث نعيم بن مسعود أن يخذل بين قريش وغطفان ويهود، ومعناه: أن المماكرة في الحرب أنفع من المكاثرة والإقدام على غير علم. ومنه قيل: نفاذ الرأي في الحرب أنفع من الطعن والضرب.\nقَالَ المهلب: والخداع في الحرب جائز كيف يمكن ذَلِكَ، إلا بالأيمان والعهود والتصريح بالأيمان فلا يحل شيء من ذلك. قَالَ الطبري: وإنما يجوز من الكذب في الحروب ما يجوز من غيرها من التعريض مما ينحى به نحو الصدق مما يحتمل المعنى الذي فيه الخديعة للعدو والإلغاز، لا القصد إلى الإخبار عن الشيء بخلاف ما هو عليه. قَالَ المهلب: مثل أن يقول المبارز: له: حزام سرجك قد انحل؛ ليشغله عن الاحتراس منه، فيجد (فرصة) (^١) في ضربه، وهو يريد أن حزام سرجه قوإنحل فيما مضى من الزمان. أو غيره بخبر يقطعه من موت أميره. وهو يريد موت المنام أو الدين، ولا يكون قصد الإخبار عن الشيء بخلاف ما هو عليه البتة؛ لأن ذَلِكَ حرام، ومن ذَلِكَ ما روي عن رسول الله - ﷺ - أنه كان إذا أراد غزوة ورى بغيرها (^٢) كما سلف.\n_________\n(^١) في الأصل: (فرسه) غير منقوطة، ولعل المثبت هو الصواب.\n(^٢) نقله ابن بطال في \"شرحه\" ٥/ ١٨٧ - ١٨٨.","vol":"18","page":224},{"text":"قَالَ ابن العربي: الخديعة في الحرب تكون بالتورية وتكون بالكمين وتكون بخلف الوعد، وذلك من المستثنى الجائز المخصوص من المحرم، والكذب حرام بالإجماع، جائز في مواطن بالإجماع، أصلها الحرب أذن الله فيه وفي أمثاله رفقًا بالعباد لضعفهم، وليس للعقل في تحليله ولا تحريمه أمر إنما هو إلى الشرع، ولو كان تحريم الكذب كما يقوله المبتدعون عقلا ويكون التحريم صفة نفسية كما يزعمون ما انقلب حلالًا أبدًا، والمسألة ليست معقولة فتستحق جوابًا وخفي هذا على علمائنا (^١).\nقلتُ: والظاهر كما قَالَ النووي إباحة حقيقة الكذب، نعم الاقتصار على التعريض أفضل (^٢).\nوأما قوله: (\"هلك كسرى .. \") إلى آخره فهو عام فيه وخاص في قيصر، ومعناه: فلا قيصر بعده بأرض الشام، وقد دعا - ﷺ - لقيصر لما قرأ كتابه أن يثبت الله ملكه، فلم يذهب ملك الروم أصلًا إلا من الجهة التي خلا منها، وأما كسرى فمزق كتابه فدعا عليه أن يمزق ملكه كل ممزق، فانقطع إلى اليوم.\nوفيه: من علامات النبوة إخباره أن كنوزه مما ستنفق في سبيل الله، فكان كذلك.\nوقال ابن التين: قوله: \"ثم لا يكون كسرى بعده\" قيل: معناه لا يملك مسلم ملكه. وقيل: فلا قيصر بعده يكون بالشام كما قدمناه، وهو ما جزم به ابن بطال أيضًا (^٣)، وقد سلف أيضًا تأويل ذَلِكَ في\n_________\n(^١) \"عارضة الأحوذي\" ٧/ ١٧١ - ١٧٢.\n(^٢) \"شرح مسلم\" ١٢/ ٤٥.\n(^٣) \"شرح ابن بطال\" ٥/ ١٨٧.","vol":"18","page":225},{"text":"أول \"الصحيح\" في الحديث السادس منه فراجعه. قَالَ الخطابي: فأما كسرى فقطع الله دابره وأنفقت كنوزه في سبيل الله، وأما قيصر ملك الروم فكانت الشام تجبى له بها فكان بها منتداه ومرتعه، وبها بيت المقدس الذي لا يتم للنصارى نسك إلا فيه، ولا يملك على الروم أحد إلا أن يكون من دخله سرًّا أو جهرًا، وقد أجلي عنها واستفتحت خزائنه ولم يخلفه أحد من القياسرة بعده إلى أن ينجز الله تمام وعده في فتح القسطنطينية آخر الزمان، فقد وردت الأخبار عن رسول الله - ﷺ - بذلك، وسينجز الله وعده (^١)، وقال القرطبي: ورد هلك كسرى بلفظ الماضي المحقق بعد، ووقع في الترمذي بإسناد مسلم: \"إذا هلك\" (^٢) وبينهما بنون عظيم، فالأول يقتضي أن كسرى قد كان وقع موته فأخبر عنه.\nوعلى هذا نزل حديث أبي بكرة من عند البخاري لما بلغ رسول الله - ﷺ - أن أهل فارس قد ملّكوا عليهم امرأة قَالَ: \"لن يفلح قوم ولَّوا أمرهم امرأة\" (^٣) يعني: أنه لما مات كسرى وقع ذَلِكَ، ولهذا لا يصح أن يقال مكان قد مات إذا مات، ولا إذا هلك؛ لأن (إذا) للمستقبل و(مات) للماضي، وهما متناقضان فلا يصلح الجمع بينهما إلا على تأويل بعيد، وهو يقدر أن أبا هريرة سمع الحديث مرتين، أولًا \"إذا هلك\" ثم سمع بعده \"هلك\"، فيكون - ﷺ - قاله أولًا قبل موت كسرى؛ لأنه علم أنه يموت، والثاني بعد موته.\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٤٧ - ١٤٤٨.\n(^٢) \"سنن الترمذي\" (٢٢١٦).\n(^٣) سيأتي برقم (٧٠٩٩) كتاب: الفتن.","vol":"18","page":226},{"text":"ويحتمل أن يعرف بين الموت والهلاك فيقال: إن موت كسرى كان قد وقع في حياته فأخبر عنه بذلك، وأما هلاك ملكه فلم يقع إلا بعد موت سيدنا رسول الله - ﷺ - وموت الصديق، وإنما هلك ملكه في خلافة عمر (^١).\nوأما قوله: \"فلا كسرى بعده ولا قيصر\" فقال عياض: معناه عند أهل العلم: لا يكون كسرى بالعراق ولا قيصر بالشام، وقد انقطع أمر كسرى رأسًا وتمزق ملكه بدعوته كما سلف، وتخلى قيصر (عن) (^٢) الشام ورجع القهقرى إلى داخل بلاده (^٣).\nوكسرى بكسر الكاف، كذا ذكره ثعلب وأبو علي أحمد بن جعفر الدينوري في فصيحهما، وعليه اقتصر ابن التين. قَالَ يعقوب (^٤) والفراء في \"البهي\": هو أكثر من الفتح. وخالف أبو زيد فأنكر الفتح. وقال أبو حاتم في \"تقويمه\" الوجهين، وقال ابن الأعرابي: الكسر فصيح. وقال ابن السِّيْد: كان أبو حاتم يختار الكسر. وقال القزاز: إنه أفصح، والجميع: كسور وأكاسرة وكياسرة. قَالَ: والقياس أن يجمع: كسرون كما يجمع موسى موسون. وأنكر الزجاج على أبي العباس الكسر قَالَ: وإنما هو بالفتح، وقال: ألا تراهم يقولون: كسروِي.\nقَالَ ابن فارس: أما اعتباره إياه بالنسبة فقد يفتح في النسبة ما هو في الأصل مكسور أو مضموم، أما تراهم يقولون في النسبة إلى تغلب: تغلِبي، وفي النسبة إلى أمية: أُموي، وقد يقال: تغلبي وأموي، فقد جرى بعض النسبة على غير الأصل، فلا معنى إذًا لقول الزجاج، على أن الذي قاله رواية.\n_________\n(^١) \"المفهم\" ٧/ ٢٥٩ - ٢٦٠.\n(^٢) جاء في الأصل (على)، وما أثبتناه من (ص ١).\n(^٣) \"إكمال المعلم\" ٨/ ٤٦١.\n(^٤) \"إصلاح المنطق\" ص ١٧٥.","vol":"18","page":227},{"text":"وبعدُ فإنه معرب خسرواني واسع الملك، فكيف أعربه؟ المعرب إذا لم يخرج عن بناء كلام العرب فهو جائز. وروى ناس من البصريين بالكسر كما رواه ثعلب.\nوقال في \"المجمل\": قَالَ أبو عمرو: ينسب إلى كسرى بالكسر كسري وكسروي، وقال الأموي: بكسر الكاف أيضًا (^١).\nوفي \"الجمهرة\": كسرى اسم فارسي، ويجمع: كسورًا وأكاسر، هكذا يقول أبو عبيدة (^٢). ولم يذكر ابن دريد غير هذا فقط، وذكر اللحياني أن معناه: شاهان شاه، وهو اسم لكل من ملك الفرس.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٨٥.\n(^٢) \"الجمهرة\" ٢/ ٧١٩.","vol":"18","page":228},{"text":"<span data-type='title' id=toc-2167>١٥٨ - باب الكَذِبِ فِي الحَرْبِ</span>\n٣٠٣١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «مَنْ لِكَعْبِ بْنِ الأَشْرَفِ، فَإِنَّهُ قَدْ آذَى اللهَ وَرَسُولَهُ؟». قَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَتُحِبُّ أَنْ أَقْتُلَهُ يَا رَسُولَ اللهِ؟ قَالَ: «نَعَمْ». قَالَ: فَأَتَاهُ فَقَالَ: إِنَّ هَذَا -يَعْنِي: النَّبِيَّ - ﷺ - قَدْ عَنَّانَا وَسَأَلَنَا الصَّدَقَةَ، قَالَ وَأَيْضًا وَاللهِ [لَتَمَلُّنَّهُ] قَالَ: فَإِنَّا قَدِ اتَّبَعْنَاهُ، فَنَكْرَهُ أَنْ نَدَعَهُ حَتَّى نَنْظُرَ إِلَى مَا يَصِيرُ أَمْرُهُ قَالَ: فَلَمْ يَزَلْ يُكَلِّمُهُ حَتَّى اسْتَمْكَنَ مِنْهُ فَقَتَلَهُ. [انظر: ٢٥١٠ - مسلم: ١٨٠١ - فتح ٦/ ١٥٨]\nذكر فيه حديث جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"مَنْ لِكَعْب بْنِ الأَشْرَفِ، فَإِنَّهُ قَدْ آذى الله وَرَسُولَهُ؟ \". قَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَتُحِبُّ أَنْ أَقْتُلَهُ يَا رَسُولَ اللهِ؟ قَالَ: \"نَعَمْ\". فَأَتَاهُ فَقَالَ: إِنَّ هذا -يَعْنِي: النَّبِيَّ - ﷺ - قَدْ عَنَّانَا وَسَأَلَنَا الصَّدَقَةَ، قَالَ وَأَيْضًا والله [لَتَمَلُّنَّهُ] قَالَ: فَإِنَّا قَدِ اتَّبَعْنَاهُ، فَنَكْرَهُ أَنْ نَدَعَهُ حَتَّى نَنْظُرَ إلى مَا يَصِيرُ أَمْرُهُ. قَالَ: فَلَمْ يَزَلْ يُكَلِّمُهُ حَتَّى اسْتَمْكَنَ مِنْهُ فَقَتَلَهُ.\nهذا الحديث سلف في باب رهن السلاح من كتاب الرهن (^١)، ويأتي في المغازي أيضًا مطولًا (^٢)، وأخرجه مسلم أيضًا (^٣).\nوقال ابن المنير في هذِه الترجمة وترجمة باب الفتك بأهل الحرب: أنها غير مخلصة؛ إذ يمكن جعله تعريضًا، فإن قوله: (قد عنانا). أي: كلفنا، والأوامرُ والنواهي تكاليف. وقوله: (وسألنا الصدقة). أي:\n_________\n(^١) سلف برقم (٢٥١٠).\n(^٢) سيأتي برقم (٤٠٣٧) باب: قتل كعب بن الأشرف.\n(^٣) مسلم (١٨٠١) كتاب: الجهاد والسير، باب: قتل كعب بن الأشرف طاغوت اليهود.","vol":"18","page":229},{"text":"طلبها منا بأمر الله تعالى. و(نكره أن ندعه ..) إلى آخره؛ معناه: نكره العدول عنه مدة بقائه، فما فيه دليل على جواز الكذب الصريح، ولا سيما إذا كان في المعاريض مندوحة (^١).\nوفي الترمذي من حديث أسماء بنت يزيد مرفوعًا محسنًا: \"لا يحل الكذب إلا في ثلاث: في الحرب، والكذب للزوجة، والكذب ليصلح بين الناس\" (^٢)، وروى الزهري، عن حميد، عن (أمه) (^٣) أم كلثوم قالت: ما سمعت النبي - ﷺ - رخص في الكذب إلا في الثلاث، كان يقول: \"لا أعدهن كذبا\" فذكرتهن (^٤).\nقَالَ ابن بطال: سألت بعض شيوخي عن معنى هذا الحديث فقال لي: الكذب الذي أباحه في الحرب هي المعاريض التي لا يفهم منها التصريح بالتأمين؛ لأن من السنة \"\"المجمع عليها أن مَنْ أَمَّنَ كافرًا فقد حقن دمه، ولهذا قَالَ عمر بن الخطاب: يتبع أحدكم العلج حَتَّى إذا اشتد في الجبل قَالَ له: مترس؛ ثم يقتله والله لا أوتى بأحد فعل ذَلِكَ إلا قتلته.\nقَالَ المهلب: وموضع الكذب في الحديث قول محمد بن مسلمة: (قد عنانا وسألنا الصدقة)؛ لأن هذا الكلام يحتمل أن يتأول منه اتباعهم له إنما هو للدنيا على نية كعب بن الأشرف، وليس هو كذب محض بل هو تورية ومن معاريض الكلام؛ لأنه ورى له عن الجزاء الذي اتبعوه له في الآخرة، وذكر العناء الذي يصيبهم في الدنيا والنصب، وأما الكذب\n_________\n(^١) \"المتواري\" ص ١٧٣.\n(^٢) \"سنن الترمذي\" (١٩٣٩).\n(^٣) من (ص ١).\n(^٤) رواه الطبراني في \"الصغير\" ١/ ١٢٧ (١٨٩).","vol":"18","page":230},{"text":"الحقيقي فهو الإخبار عن الشيء على خلاف ما هو به، وإنما هو تحريف لظاهر اللفظ، وهو موافق لباطن المعنى، ولا يجوز الكذب الحقيقي في شيء من الدين أصلًا، ومحال أن يأمر بالكذب وهو - ﷺ - يقول: \"من كذب على متعمدًا فليتبوأ مقعده من النار\" (^١)، وإنما أذن له أن يقول ما لو قاله بغير إذنه - ﷺ - وسمع منه لكان دليلًا على النفاق، ولكن لما أذن له في القول لم يكن معدودًا عليه أنه نفاق، وسلف في الصلح زيادة في هذا المعنى في باب: ليس الكاذب الذي يصلح بين الناس (^٢).\nوفي قتل محمد بن مسلمة كعب بن الأشرف، دلالة أن الدعوة ساقطة فيمن قرب داره من بلاد الإسلام، والأذى منه هو تحريض اليهود على أذاه وبغضه، وأذاه لرسول الله - ﷺ - هو أذى لله.\n_________\n(^١) سلف برقم (١٠٧) من حديث الزبير بن العوام؛ كتاب: العلم، باب: إثم من كذب على النبي - ﷺ -.\n(^٢) سلف برقم (٢٦٩٢)، و\"شرح ابن بطال\" ٥/ ١٨٨ - ١٨٩.","vol":"18","page":231},{"text":"<span data-type='title' id=toc-2168>١٥٩ - باب الفَتْكِ بِأَهْلِ الحَرْبِ</span>\n٣٠٣٢ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ جَابِرٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ لِكَعْبِ بْنِ الأَشْرَفِ؟». فَقَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَتُحِبُّ أَنْ أَقْتُلَهُ؟ قَالَ: «نَعَمْ». قَالَ: فَأْذَنْ لِي فَأَقُولَ. قَالَ: «قَدْ فَعَلْتُ». [انظر: ٢٥١٠ - مسلم: ١٨٠ - فتح ٦/ ١٦٠]\nذكر فيه حديث جَابِرٍ - ﵁أيضًا- عن رسول الله - ﷺ - قَالَ: \"مَنْ لِكَعْبِ بْنِ الأَشْرَفِ، فَإِنَّهُ قَدْ آذى الله وَرَسُولَهُ؟ \". فَقَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَنَا، أَتُحِبُّ أَنْ أَقْتُلَهُ؟ قَالَ: \"نَعَمْ\". قال: فَأذَنْ لِي فَأَقُولَ. قَالَ: \"فَعَلْتُ\"\n(الفتك) -بفتح الفاء-: الغدر، وهو القتل أيضًا، يقال: فتك به إذا اغتاله، وظاهر الترجمة أن ذَلِكَ سائغ أن يغدر بأهل الحرب، ومذهب مالك أنهم إن ائتمنوه على شيء فليؤد أمانته، وكذلك إن ائتمنوه على أن لا يهرب (^١). وقال سفيان: لا يؤدي الأمانة فيه (^٢). قَالَ في \"النوادر\": ولو أظهر المسلمون أنهم رسل للخليفة عندما أتوا حصنًا للعدو وأظهروا كتابًا كذبًا وقالوا: نحن تجار فأدخلوهم على شيء من ذَلِكَ فليوفوا مما أظهروا (^٣).\nقلتُ: فإن كعب بن الأشرف وسفيان بن عبد الله قتلا غيلة بأمره - ﷺ - وأظهر إليهما من جاءهما غير ما جاءا فيه، ولم يكن ذَلِكَ أمانًا لهما، قَالَ: هذان قتلا بأمره - ﷺ -؛ لأذاهما الله ورسوله فلا أمان لهما (^٤).\n_________\n(^١) انظر: \"عيون المجالس\" ٢/ ٧٤٣ - ٧٤٤، \"الشرح الكبير مع حاشية الدسوقي\" ٢/ ١٧٩.\n(^٢) انظر: \"الشرح الكبير\" ١٠/ ٣٦٧.\n(^٣) \"النوادر والزيادات\"٣/ ٧٧.\n(^٤) \"النوادر والزيادات\" ٣/ ٧٨.","vol":"18","page":232},{"text":"ثم الفتك على وجهين: محرم وجائز:\nفالأول: الذي يحرم به الدم أن يصرح بلفظ يفهم منه التأمين، فإذا أمنه فقد حرم بذلك دمه والغدر، وعلى هذا جماعة العلماء.\nوالثاني: أن يخادعه بألفاظ هي معاريض غير تصريح بالتأمين؛ فالحرب خدعة.\nواختلف في تأويل قتل كعب بن الأشرف على وجوه:\nأحدها: أنه من المباح؛ لأن ابن مسلمة لم يصرح له بشيء من لفظ التأمين وإنما أتاه بمعاريض من القول، فيجوز هذا أن يسمى فتكًا على المجاز.\nثانيها: أنه قتله هو من باب أن من آذى الله ورسوله فقد حل دمه ولا أمان له يعتصم به، فقتله جائز على كل حال؛ لأنه - ﷺ - إنما قتله بوحي من الله وأذن له في قتله، فصار ذَلِكَ أصلًا في جواز قتل من كان لله ولرسوله حربًا، ألا ترى لو أن رجلًا أدخل مشركًا في داره وأمنه فسبَّ عنده الشارع، حل لذلك الذي أمنه قتله ونحوه، هذا ما حكاه ابن حبيب: سمعت المدنيين من أصحاب مالك يقولون: إنما تجب الدعوة لكل من لم يبلغه الإسلام ولا يعلم ما يقاتل عليه، فاما من قد بلغه الإسلام وعلم ما يدعى إليه ومن حارب وحورب مثل الروم والإفرنج، فالدعوة فيما بيننا وبينهم مطرحة، ولا بأس بتثبيت مثل ذَلِكَ بالإغارة وتصبحهم وانتهاز الفرصة فيهم بلا دعوة، وقد بعث الشارع عبد الله بن أنيس الجهني إلى عبد الله بن نُبيح الهذلي فاغتاله بالقتل وهو بعُرَنَة من جبال عَرَفة (^١)، وبعث نفرًا من الأنصار إلى ابن\n_________\n(^١) انظر: \"تاريخ المدينة\" ٢/ ٤٦٨.","vol":"18","page":233},{"text":"أبي الحقيق وإلى كعب بن الأشرف (^١)، فهجموا عليهما بالقتل في بيوتهما بخيبر، فلا يجوز كما قَالَ ابن بطال أن يقال: إن ابن الأشرف قتل غدرًا؛ لأنه لم يكن معاهدًا ولا كان من أهل الذمة، ومن ادعى ذَلِكَ كفر (كما قَالَ ابن بطال. قَالَ: و) (^٢) يقتل بغير استتابة؛ لأنه ينتقص الشارع، ورماه بكبيرة وهو الغدر، وقد نزهه الله تعالى عن كل دنية، وطهره من كل ريبة، ألا ترى قول هرقل لأبي سفيان؛ وسألتك: هل يغدر؟ فزعمت أن لا، وكذلك الرسل لا يغدرون (^٣). وإنما قَالَ هذا هرقل؛ لأنه وجد في الإنجيل صفته وصفة جميع الأنبياء - ﵈ - أنه لا يجوز عليهم النقص؛ لأنهم صفوة الله وهم معصومون من الكبائر، والغدر كبيرة.\nوسلف في الرهون في باب رهن السلاح زيادة في معنى قتل كعب بن الأشرف (^٤)، وروي في الأثر أن يامين السبائي قَالَ في مجلس علي بن أبي طالب - ﵁ -: إن ابن الأشرف قتل غدرًا فأمر به علي فضربت عنقه، وقد قَالَ مالك: من ينتقص الشارع فإنه يقتل، ومن قَالَ: زره وسخ يُريد بذلك الإزراء عليه قتل. قَالَ: ومن سبه قتل بغير استتابة إن كان مسلمًا، وإن كان ذميًّا قتل إلا أن يسلم (^٥). وقال الكوفيون: من سبه فقد ارتد، وإن كان ذميًّا عُزِّر ولم يقتل (^٦).\n_________\n(^١) \"النوادر والزيادات\" ٣/ ٤٢. وانظر \"تاريخ الطبري\" ٢/ ٥٧ - ٥٩.\n(^٢) من (ص ١).\n(^٣) سلف برقم (٧) كتاب: الوحي.\n(^٤) سلف برقم (٢٥١٠).\n(^٥) \"النوادر والزيادات\" ١٤/ ٥٢٦.\n(^٦) \"شرح ابن بطال\" ٥/ ١٩٠ - ١٩٢.","vol":"18","page":234},{"text":"<span data-type='title' id=toc-2169>١٦٠ - باب مَا يَجُوزُ مِنَ الاحْتِيَالِ وَالْحَذَرِ مَعَ مَنْ تُخْشَى مَعَرَّتُهُ</span>\n٣٠٣٣ - قَالَ اللَّيْثُ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّهُ قَالَ: انْطَلَقَ رَسُولُ اللهِ - ﷺ - وَمَعَهُ أُبَيُّ بْنُ كَعْبٍ قِبَلَ ابْنِ صَيَّادٍ، فَحُدِّثَ بِهِ فِي نَخْلٍ، فَلَمَّا دَخَلَ عَلَيْهِ رَسُولُ اللهِ - ﷺ - النَّخْلَ، طَفِقَ يَتَّقِى بِجُذُوعِ النَّخْلِ، وَابْنُ صَيَّادٍ في قَطِيفَةٍ لَهُ فِيهَا رَمْرَمَةٌ، فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ رَسُولَ اللهِ - ﷺ - فَقَالَتْ: يَا صَافِ، هَذَا مُحَمَّدٌ، فَوَثَبَ ابْنُ صَيَّادٍ، فَقَالَ رَسُولُ اللهِ: - ﷺ -: «لَوْ تَرَكَتْهُ بَيَّنَ». [انظر: ١٣٥٥ - مسلم: ٢٩٣١ - فتح ٦/ ١٦٠]\nوَقَالَ اللَّيْثُ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابن شِهَابٍ، عَنْ سَالِمٍ، عن أبيه؛ فذكر قصة ابن صياد.\nوقد سلف في الشهادات (^١)، وفيه ما ترجم له.\nوفيه: أن لا تعجل على من ظهر منه مكروه حَتَّى تتيقن أمره، وأن الإمام إذا أشكل عليه أمر من جهة الشهادات عنده أن يلي ذَلِكَ بنفسه ويباشره حَتَّى يسمع ما نقل إليه أو يرى ما شهد به عنده، فبالعيان تنكشف الريب.\nوفيه: نهوض السلطان راجلًا ليعرف ما يحتاج إليه، وزجر أهل الباطل بزجر الكلاب وترك عقوبة غير البالغ من الرجال.\nوقد سلف في الجنائز في باب: هل يعرض على الصبي الإسلام؟ (^٢) شيء من معنى هذا الحديث، وسيأتي شيء منه في الاعتصام في باب: من رأى ترك النكير حجة لا من غير الرسول (^٣).\n_________\n(^١) سلف برقم (٢٦٣٨) باب شهادة المختبئ.\n(^٢) سلف برقم (١٣٥٥).\n(^٣) سيأتي برقم (٧٣٥٥).","vol":"18","page":235},{"text":"<span data-type='title' id=toc-2170>١٦١ - باب الرَّجَزِ فِي الحَرْبِ وَرَفْعِ الصَّوْتِ فِي حَفرِ الخَنْدَقِ</span>\nفِيهِ: سَهْلٌ وَأَنَسٌ، عَنِ النَّبِيِّ - ﷺ -[انظر: ٢٨٣٤، ٣٧٩٧] وَفِيهِ يَزِيدُ، عَنْ سَلَمَةَ. [٤١٩٦]\n\n٣٠٣٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنِ البَرَاءِ - ﵁ - قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَوْمَ الخَنْدَقِ وَهُوَ يَنْقُلُ التُّرَابَ حَتَّى وَارَى التُّرَابُ شَعَرَ صَدْرِهِ -وَكَانَ رَجُلًا كَثِيرَ الشَّعَرِ- وَهْوَ يَرْتَجِزُ بِرَجَزِ عَبْدِ اللهِ:\nاللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَأَنْزِلَنْ سَكِينَةً عَلَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nإِنَّ الأَعْدَاءَ قَدْ بَغَوْا عَلَيْنَا … إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\nيَرْفَعُ بِهَا صَوْتَهُ. [انظر: ٢٨٣٦ - مسلم: ١٨٠٣ - فتح ٦/ ١٦٠]\nثم ساق حديث البَرَاءِ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يوْمَ الخَنْدَقِ وَهوَ يَنْقُلُ التُّرَابَ حَتَّى وَارى الترَابُ شَعَرَ صَدْرِهِ -وَكَانَ رَجُلًا كَثِيرَ الشَّعَرِ- وَهْوَ يَرْتَجِزُ بِرَجَزِ عَبْدِ اللهِ بن رواحة:\nاللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَأَنْزِلَنْ سكيِنَةً عَلَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nإِنَّ الأعْدَاءَ قَدْ بَغَوْا عَلَيْنَا … إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\nيَرْفَعُ بِهَا صَوْتَهُ.\nحديث البراء يأتي في باب حفر الخندق (^١)، وكذا حديث أنس (^٢)،\n_________\n(^١) الحديث سلف برقم (٢٨٣٦).\n(^٢) سلف برقم (٢٨٣٥).","vol":"18","page":236},{"text":"وحديث سهل يأتي في فضل الأنصار (^١)، وحديث يزيد -وهو ابن أبي عبيد- عن سلمة يشبه أن يكون ما رواه هو أيضًا عنه من قوله:\nأَنَا ابن الاكوَعِ … وَالْيَوْمُ يَوْمُ الرُّضَّعِ (^٢).\nوفيه: ابتذال الإمام وتولية المهنة في التحصين على المسلمين لينشط الناس بذلك على العمل، وكذلك ارتجز هذا الرجز؛ ليذكرهم ما يعملون ولمن يعملون (ذَلِكَ) (^٣)، ويعرفهم أن الأمر أعظم خطرًا من ابتذالهم وتعبهم.\nوفيه: أنه لا بأس برفع الصوت في أعمال الطاعات إذا لم يكن مضعفًا عنها ولا قاطعًا دونها.\nوفي إسناد حديث البراء: أبو الأحوص، واسمه سلام بن سليم، وأبو إسحاق، وهو عمرو بن عبد الله.\n_________\n(^١) سيأتي برقم (٣٧٩٧) باب: دعاء النبي - ﷺ -: \"أصلح الأنصار والمهاجرة\".\n(^٢) سيأتي برقم (٣٠٤١) باب: من رأى العدو فنادى بأعلى صوته: يا صباحاه، حتى يسمع الناس.\n(^٣) من (ص ١).","vol":"18","page":237},{"text":"<span data-type='title' id=toc-2171>١٦٢ - باب مَنْ لَا يثْبُتُ عَلَى الخَيْلِ</span>\n٣٠٣٥ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، حَدَّثَنَا ابْنُ إِدْرِيسَ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ جَرِيرٍ - ﵁ - قَالَ: مَا حَجَبَنِي النَّبِيُّ - ﷺ - مُنْذُ أَسْلَمْتُ، وَلَا رَآنِي إِلاَّ تَبَسَّمَ فِي وَجْهِي. [٣٨٢٢، ٦٠٨١ - مسلم: ٢٤٧٥ - فتح ٦/ ١٦١]\n\n٣٠٣٦ - وَلَقَدْ شَكَوْتُ إِلَيْهِ: إِنِّي لَا أَثْبُتُ عَلَى الخَيْلِ. فَضَرَبَ بِيَدِهِ فِي صَدْرِي، وَقَالَ: «اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا». [انظر: ٣٠٢٠ - مسلم: ٢٤٧٥، ٢٤٧٦ - فتح ٦/ ١٦١]\nذكر فيه حديث جَرِيرٍ، وقد أسلفناه في باب حرق الدور والنخيل (^١).\nوفيه: أن الرجل الوجيه في قومه له حرمة ومكانة على من هو دونه؛ لأن جريرًا كان سيد قومه.\nوفيه: أن لقاء الناس بالتبسم وطلاقة الوجه من أخلاق النبوة، وهو مناف للتكبر وجالب المودة.\nوفيه: فضل الفروسية وإحكام ركوب الخيل، فإن ذَلِكَ مما ينبغي أن يتعلمه الرجل الشريف والرئيس.\nوفيه: أنه لا بأس للعالم والإمام إذا أشار إلى إنسان في مخاطبة أو غيرها أن يضع عليه يده ويضرب بعض جسده، ذَلِكَ من التواضع.\nوفيه: استمالة النفوس، وفيه: بركة دعوته؛ لأنه قد جاء في الحديث أنه ما سقط بعد ذَلِكَ من الخيل.\n_________\n(^١) سلف برقم (٣٠٢٠).","vol":"18","page":238},{"text":"<span data-type='title' id=toc-2172>١٦٣ - باب دَوَاءِ الجُرْحِ بِإِحْرَاِقِ الحَصِيِر</span>\nوَغَسْلِ المَرْأَةِ عَنْ أَبِيهَا الدَّمَ عَنْ وَجْهِهِ، وَحَمْلِ المَاءِ فِي التُّرْسِ.\n\n٣٠٣٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو حَازِمٍ قَالَ: سَأَلُوا سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ - ﵁ -: بِأَيِّ شَيءٍ دُووِيَ جُرْحُ النَّبِيِّ - ﷺ -؟ فَقَالَ: مَا بَقِيَ مِنَ النَّاسِ أَحَدٌ أَعْلَمُ بِهِ مِنِّي، كَانَ عَلِيٌّ يَجِيءُ بِالْمَاءِ فِي تُرْسِهِ، وَكَانَتْ -يَعْنِي فَاطِمَةَ- تَغْسِلُ الدَّمَ عَنْ وَجْهِهِ، وَأُخِذَ حَصِيرٌ فَأُحْرِقَ، ثُمَّ حُشِيَ بِهِ جُرْحُ رَسُولِ اللهِ - ﷺ -. [انظر: ٢٤٣ - مسلم: ١٧٩٠ - فتح ٦/ ١٦٢]\nذكر فيه حديث سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ في ذلك، وقد سلف.","vol":"18","page":239},{"text":"<span data-type='title' id=toc-2173>١٦٤ - باب مَا يُكْرَهُ مِنَ التَّنَازُعِ وَالاخْتِلَافِ فِي الحَرْبِ</span>\nوَعُقُوبَةِ مَنْ عَصَى إِمَامَهُ.\nوَقَالَ اللهُ تَعَالَى: ﴿وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ﴾ [الأنفال: ٤٦]. قَالَ قَتَادَةُ الرِّيحُ: الحَرْبُ.\n\n٣٠٣٨ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مُعَاذًا وَأَبَا مُوسَى إِلَى اليَمَنِ قَالَ: «يَسِّرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنَفِّرَا، وَتَطَاوَعَا وَلَا تَخْتَلِفَا». [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح ٦/ ١٦٢]\n\n٣٠٣٩ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ بْنَ عَازِبٍ - ﵄ - يُحَدِّثُ قَالَ: جَعَلَ النَّبِيُّ - ﷺ - عَلَى الرَّجَّالَةِ يَوْمَ أُحُدٍ -وَكَانُوا خَمْسِينَ رَجُلًا- عَبْدَ اللهِ بْنَ جُبَيْرٍ فَقَالَ: «إِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ، فَلَا تَبْرَحُوا مَكَانَكُمْ هَذَا حَتَّى أُرْسِلَ إِلَيْكُمْ، وَإِنْ رَأَيْتُمُونَا هَزَمْنَا القَوْمَ وَأَوْطَأْنَاهُمْ فَلَا تَبْرَحُوا حَتَّى أُرْسِلَ إِلَيْكُمْ» فَهَزَمُوهُمْ. قَالَ: فَأَنَا وَاللهِ رَأَيْتُ النِّسَاءَ يَشْتَدِدْنَ قَدْ بَدَتْ خَلَاخِلُهُنَّ وَأَسْوُقُهُنَّ رَافِعَاتٍ ثِيَابَهُنَّ، فَقَالَ أَصْحَابُ عَبْدِ اللهِ بْنِ جُبَيْرٍ الغَنِيمَةَ -أَيْ قَوْمِ- الغَنِيمَةَ، ظَهَرَ أَصْحَابُكُمْ فَمَا تَنْتَظِرُونَ؟ فَقَالَ عَبْدُ اللهِ بْنُ جُبَيْرٍ أَنَسِيتُمْ مَا قَالَ لَكُمْ رَسُولُ اللهِ - ﷺ -؟ قَالُوا: وَاللهِ لَنَأْتِيَنَّ النَّاسَ فَلَنُصِيبَنَّ مِنَ الغَنِيمَةِ. فَلَمَّا أَتَوْهُمْ صُرِفَتْ وُجُوهُهُمْ فَأَقْبَلُوا مُنْهَزِمِينَ، فَذَاكَ إِذْ يَدْعُوهُمُ الرَّسُولُ فِي أُخْرَاهُمْ، فَلَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - غَيْرُ اثْنَىْ عَشَرَ رَجُلًا، فَأَصَابُوا مِنَّا سَبْعِينَ، وَكَانَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ أَصَابَ مِنَ الْمُشْرِكِينَ يَوْمَ بَدْرٍ أَرْبَعِينَ وَمِائَةً: سَبْعِينَ أَسِيرًا، وَسَبْعِينَ قَتِيلًا، فَقَالَ أَبُو سُفْيَانَ: أَفِي القَوْمِ مُحَمَّدٌ؟ ثَلَاثَ مَرَّاتٍ، فَنَهَاهُمُ النَّبِيُّ - ﷺ - أَنْ يُجِيبُوهُ، ثُمَّ قَالَ: أَفِي الْقَوْمِ ابْنُ أَبِي قُحَافَةَ؟ ثَلَاثَ مَرَّاتٍ، ثُمَّ قَالَ: أَفِي الْقَوْمِ ابْنُ الْخَطَّابِ؟ ثَلَاثَ مَرَّاتٍ، ثُمَّ رَجَعَ إِلَى أَصْحَابِهِ فَقَالَ: أَمَّا هَؤُلَاءِ فَقَدْ قُتِلُوا. فَمَا مَلَكَ عُمَرُ نَفْسَهُ فَقَالَ: كَذَبْتَ وَاللهِ","vol":"18","page":240},{"text":"يَا عَدُوَّ اللهِ، إِنَّ الَّذِينَ عَدَدْتَ لأَحْيَاءٌ كُلُّهُمْ، وَقَدْ بَقِيَ لَكَ مَا يَسُوءُكَ. قَالَ: يَوْمٌ بِيَوْمِ بَدْرٍ، وَالْحَرْبُ سِجَالٌ، إِنَّكُمْ سَتَجِدُونَ فِي القَوْمِ مُثْلَةً لَمْ آمُرْ بِهَا، وَلَمْ تَسُؤْنِي، ثُمَّ أَخَذَ يَرْتَجِزُ: أُعْلُ هُبَلْ، أُعْلُ هُبَلْ. قَالَ النَّبِيُّ - ﷺ -: «أَلَا تُجِيبُوا لَهُ؟». قَالُوا: يَا رَسُولَ اللهِ، مَا نَقُولُ؟ قَالَ «قُولُوا: الله أَعْلَى وَأَجَلُّ». قَالَ: إِنَّ لَنَا الْعُزَّى، وَلَا عُزَّى لَكُمْ. فَقَالَ النَّبِيُّ - ﷺ -: «أَلَا تُجِيبُوا لَهُ». قَالَ: قَالُوا: يَا رَسُولَ اللهِ، مَا نَقُولُ؟ قَالَ: «قُولُوا: الله مَوْلَانَا وَلَا مَوْلَى لَكُمْ». [٣٩٨٦، ٤٠٤٣، ٤٠٦٧، ٤٥٦١ - فتح ٦/ ١٦٢]\nذكر فيه حديث أبي موسى - ﵁ -: بَعَثَ النبي - ﷺ - معَاذًا وَأَبَا مُوسَى إِلَى اليَمَنِ، قَالَ: \"يَسِّرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنَفِّرَا، وَتَطَاوَعَا وَلَا تَخْتَلِفَا\".\nوحديث البَرَاءِ: جَعَلَ النَّبِيُّ - ﷺ - عَلَى الرَّجَّالَةِ يَوْمَ أُحُدٍ -وَكَانُوا خَمْسِينَ رَجُلًا- عَبْدَ اللهِ بْنَ جُبَيْرٍ فَقَالَ: \"إِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا مَكَانَكُمْ هذا حَتَّى أُرْسِلَ إِلَيْكُمْ .. \" الحديث بطوله.\nالشرح:\nالتنازع هو الاختلاف، وهو سبب الهلاك في الدنيا والآخرة؛ لأن الله -﷿- قد عبر في كتابه بالخلاف الذي قضى به على عباده عن الهلاك في قوله: ﴿وَلَا يَزَالُونَ مُخْتَلِفِينَ﴾ [هود: ١١٨] ثم قَالَ: ﴿وَلِذَلِكَ خَلَقَهُمْ﴾، فقال: خلقهم للخلاف. وَقَالَ آخرون: خلقهم ليكونوا فريقين في الجنة وفي السعير من أجل اختلافهم. وهذا كثير في القرآن، وقد أخبر تعالى أن مع الخلاف يكون الفشل، وهو الخذلان والضعف والكسل، فيتمكن العدو من المخالفين؛ لأنهم كانوا مدافعين كلهم دفاعًا واحدًا فصار بعضهم يدافع بعضًا، فتمكن العدو.\nوفي حديث عبد الله بن جبير معاقبة الله تعالى على الخلاف، وعلى ترك الائتمار لرسوله والوقوف عند قوله، كما قَالَ تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ [النور: ٦٣] الآية.","vol":"18","page":241},{"text":"والريح: القوة. وقال أبو إسحاق: فشل إذا هاب أن يتقدم جبنا. وقال مجاهد: ﴿رِيحُكُمْ﴾ نصركم (^١). وقيل معناه: دولهم.\nوبعثه معاذًا وأبا موسى فيه تأمير أفاضل الصحابة وتولية العلماء.\nومعنى: (\"يسرا\") خذا مما فيه التيسير. ومعنى: (\"لا تنفرا\") لا تقصدا إلى ذكر ما فيه الشدة، و(\"تطاوعا\"): تحابا.\nوفي قوله: (\"تخطفنا الطير\") دلالة على جواز الإغياء في الكلام. قَالَ الخطابي: وهو مَثَلٌ يريد به الهزيمة، يقول: إن رأيتمونا قد زلنا عن مكاننا وولينا منهزمين فلا تبرحوا أنتم، وهذا كقوله: فلان ساكن الطير. إذا كان وقورًا هادئًا، وليس هناك طير، وأيضًا فالطير لا يقع إلا على الشيء الساكن، ويقال للرجل إذا أسرع وخف: قد طار طيره (^٢). وقال الداودي: معناه إن قتلنا وأكلت الطيور لحومنا فلا تبرحوا مكانكم. قَالَ: وفيه دليل أنه يريد أصحابه دونه؛ لأنه إن قتل لم يبق من تلبثون لمقامه.\nو(الرجالة) جمع راجل، وهم من لا خيل لهم. ومعنى: \"أوطأناهم\" مشينا عليهم وهم قتلى بالأرض. ومعنى (يشددن): يعدون. وفي نسخة: (يشردن). وفي رواية أبي الحسن (يسندن). أي: يمشين في سند الجبل يردن رُقِيَّهُ.\nوفيه: بيان أنه لم ينهزم كل أصحابه، ونهيه عن جواب أبي سفيان تصاون عن الخوض فيما لا فائدة فيه، وعن خصام مثله أيضًا، وإجابة عمر بعد نهيه إنما هي حماية للظن برسول الله - ﷺ - أنه قتل،\n_________\n(^١) \"تفسير الطبري\" ٦/ ٢٦١ (١٦١٧٨).\n(^٢) \"أعلام الحديث\" ٢/ ١٤٣٣.","vol":"18","page":242},{"text":"وأن بأصحابه الوهن، فليس في هذا عصيان له في الحقيقية، وإن كان في الظاهر، فهو مما يؤجر به، وأمره - ﷺ - لجوابه؛ لأنه بُعث بإعلاء كلمة الله وإظهار دينه، فلما سمع هذا الكلام لم يسعه السكوت عنه حَتَّى يعلي كلمة الله، ثم عرفهم في جوابه أنهم يُقرون أن الله أعلى وأجل؛ لقولهم: ﴿مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللهِ زُلْفَى﴾ [الزمر: ٣] فلم يراجعه أبو سفيان ولا نقض عليه كلامه اعترافًا بما قَالَ، فلما ذكر العزى أمر - ﷺ - بمجاوبته، وعرف في جوابه أنها ومثلها من الأصنام لا موالاة لها ولا نصر، فعرف أن النصر من عند الله وأن الموالاة والنصر لا تكون من الأصنام فبكته بذلك ولم يراجعه.\nوقوله: (قد بدت خلاخلهن وأسوقهن). أي ظهرت، وأسوق: جمع ساق، وضبطه بهمز الواو على معنى أن الواو إذا انضمت جاز همزها.\nوفيه: جواز النظر إلى أَسْوُق المشركات ليعلم حال القوم لا لشهوة.\nوقوله: (فذاك إذ يدعوهم الرسول في أخراهم). أي: آخرهم قاله أبو عبيد.\nوقوله: (قد بقي لك ما يسوؤك) إرهاب عليه لما ظن به الوقيعة، وكسر شوكة الإسلام، وأنه قد مضى الرسول وسادة أصحابه، فعرفه أنهم أحياء، وأنه قد بقي له ما يسوؤه، يعني: يوم الفتح.\nوقوله: (فأصابوا منا سبعين). قَالَ غيره: خمسة وستون، منهم أربعة من المهاجرين. وقال مالك: قتل من الأنصار سبعون، ومن المهاجرين أربعة.\nوقوله: (وكان النبي - ﷺ - وأصحابه أصاب من المشركين سبعين أسيرًا وسبعين قتيلًا). ذكر الشيخ أبو محمد في \"جامع مختصره\" أنه قتل من","vol":"18","page":243},{"text":"المشركين يوم بدر خمسون. وقال مالك: كان الأسرى شبهًا بمن كان قتل من المشركين أربعة وأربعون رجلًا.\nوقول عمر لأبي سفيان: (كذبت والله يا عدو الله) فيه: قلة صبر عمر عند قول الباطل، وقد نهى (^١) الشارع عن جواب أبي سفيان، لكن عمر لم يرد العصيان كما سلف، وإنما أنكر قول الباطل. وروي أن أبا سفيان لما أجابه عمر قَالَ له: أنشدك الله أمحمد حي؟ قَالَ: اللَّهُمَّ نعم، وهو ذا يسمعك. قَالَ: أنت أصدق عندنا من ابن قمئة. وكان ابن قمئة قَالَ لهم: قتلته.\nوقوله: (الحرب سجال) أي: دُوَلًا، مرة لهؤلاء ومرة لهؤلاء، وأصله أن المستقين بالسجل -وهو الدلو- يكون لكل واحد منهم سجال.\nوقوله: (ستجدون في القوم مثلة لم آمر بها ولم تسؤني). يعني: أنهم جدعوا أنوفهم وشقوا بطونهم، وكان حمزة مثل به.\nوقوله: (لم آمر بها). قَالَ الداودي: يعني أنه لا يأمر بالأفعال الخبيثة التي ترد على فاعلها نقصًا.\nوقوله: (لم تسؤني): يريد إنكم عدوي، وقد كانوا قتلوا ابنه (^٢) يوم بدر، وخرجوا لينالوا العير التي كان بها، فوقعوا في كفار قريش وسلمت العير.\nوقوله: (اُعْلُ هُبَل) يريد صنمًا لهم أي: على حزبك، وفي رواية: أعلى (^٣) هبل ارق الجبل. يعني: علوت حَتَّى صوت كالجبل العالي،\n_________\n(^١) ورد في هامش الأصل: لم ينه الشارع عمر عن جوابه في هذِه المرة.\n(^٢) ورد في هامش الأصل: يعني حنظلة.\n(^٣) كذا بالأصل، وفي \"المنحة\" ضبطها شيخ الإسلام زكريا الأنصاري بـ (فتح الهمزة وسكون المهملة).","vol":"18","page":244},{"text":"ذكرها الداودي، قَالَ: ويحتمل أن يريد بقوله: ارق الجبل تعيير المسلمين حين انحازوا إلى الجبل.\nو(العزى): صنم كانوا يعبدونه، قاله الضحاك وأبو عبيد، وجزم به ابن التين وابن بطال (^١)، وقال غيرهما: هي شجرة لغطفان كانوا يعبدونها. وروى أبو صالح عن ابن عباس قَالَ: بعث رسول الله - ﷺ - خالد بن الوليد إلى العزى يقطعها.\nوالمولى: الناصر، فإن قلت: قوله: \"الله مولانا ولا مولى لكم\" أليس الله تعالى مولى الخلق كلهم؟ قلتُ: المولى هنا بمعنى الولي، والله تعالى يتولى المسلمين بالنصر والإعانة ويخذل الكفار، نبه عليه ابن الجوزي.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٩٦.","vol":"18","page":245},{"text":"<span data-type='title' id=toc-2174>١٦٥ - باب إِذَا فَزِعُوا بِاللَّيْلِ</span>\n٣٠٤٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - أَحْسَنَ النَّاسِ، وَأَجْوَدَ النَّاسِ، وَأَشْجَعَ النَّاسِ، قَالَ وَقَدْ فَزِعَ أَهْلُ المَدِينَةِ لَيْلَةً سَمِعُوا صَوْتًا، قَالَ: فَتَلَقَّاهُمُ النَّبِيُّ - ﷺ - عَلَى فَرَسٍ لأَبِي طَلْحَةَ عُرْىٍ، وَهُوَ مُتَقَلِّدٌ سَيْفَهُ فَقَالَ: «لَمْ تُرَاعُوا، لَمْ تُرَاعُوا». ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «وَجَدْتُهُ بَحْرًا». يَعْنِي الفَرَسَ. [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح ٦/ ١٦٣]\nذكر فيه حديث أَنَسٍ - ﵁ -، في ركوبه - ﵇ - فرس أبي طلحة عُريًا، وقد\nسبق غير مرة.","vol":"18","page":246},{"text":"<span data-type='title' id=toc-2175>١٦٦ - باب مَن رَأى العَدُوَّ فَنَادى بِأَعْلَى صَوْتِهِ: يَا صَبَاحَاهْ. حَتَّى يُسْمِعَ النَّاسَ</span>.\n٣٥٤١ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ أَنَّهُ أَخْبَرَهُ قَالَ: خَرَجْتُ مِنَ المَدِينَةِ ذَاهِبًا نَحْوَ الْغَابَةِ، حَتَّى إِذَا كُنْتُ بِثَنِيَّةِ الْغَابَةِ لَقِيَنِي غُلَامٌ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ قُلْتُ: وَيْحَكَ!، مَا بِكَ؟ قَالَ: أُخِذَتْ لِقَاحُ النَّبِيِّ - ﷺ -. قُلْتُ: مَنْ أَخَذَهَا؟ قَالَ: غَطَفَانُ وَفَزَارَةُ. فَصَرَخْتُ ثَلَاثَ صَرَخَاتٍ أَسْمَعْتُ مَا بَيْنَ لَابَتَيْهَا: يَا صَبَاحَاهْ، يَا صَبَاحَاهْ. ثُمَّ انْدَفَعْتُ حَتَّى أَلْقَاهُمْ، وَقَدْ أَخَذُوهَا، فَجَعَلْتُ أَرْمِيهِمْ وَأَقُولُ:\nأَنَا ابْنُ الأَكْوَعِ … وَالْيَوْمُ يَوْمُ الرُّضَّعِ\nفَاسْتَنْقَذْتُهَا مِنْهُمْ قَبْلَ أَنْ يَشْرَبُوا، فَأَقْبَلْتُ بِهَا أَسُوقُهَا، فَلَقِيَنِي النَّبِيُّ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ القَوْمَ عِطَاشٌ، وَإِنِّي أَعْجَلْتُهُمْ أَنْ يَشْرَبُوا سِقْيَهُمْ، فَابْعَثْ في إِثْرِهِمْ، فَقَالَ: «يَا ابْنَ الأَكْوَعِ، مَلَكْتَ فَأَسْجِحْ. إِنَّ القَوْمَ يُقْرَوْنَ فِي قَوْمِهِمْ». [٤١٩٤ - مسلم: ١٨٠٦ - فتح ٦/ ١٦٤]\nذكر فيه بإسناده الثلاثي: حَدَّثنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بن الأكوع أَنَّهُ أَخْبَرَهُ .. فذكر قصته في الغابة.\nوهي غزوة ذي قرد بفتح القاف والراء، وبالدال المهملة، ويقال: بضمتين. وقال السهيلي: كذا ألفيته مقيدًا عن أبي علي. والقرد في اللغة: الصوف الرديء (^١)، وهو على نحو من يوم من المدينة. قَالَ ابن سعد: والغابة على يوم من المدينة في طريق الشام، كانت في شهر ربيع الأول سنة ست (^٢).\n_________\n(^١) \"الروض الأنف\" ٤/ ١٤.\n(^٢) \"الطبقات الكبرى\" ٢/ ٨٠.","vol":"18","page":247},{"text":"وقال ابن إسحاق: حدثني عاصم بن عمر وعبد الله بن أبي بكر بن حزم وغيرهما قالوا: لما قدم النبي - ﷺ - من بني لحيان لم يقم بعد قدومه إلا ليالي حَتَّى أغار عيينة، وكان خرج إلى بني لحيان في جمادى الأولى. وقال البخاري: إنها قبل خيبر بثلاثة أيام. وفي مسلم نحوه، وفيه نظر، ولابن سعد: كانت لقاح رسول الله - ﷺ - عشرين لقحة ترعى بالغابة، وكان أبو ذر فيها، فأغار عليهم عيينة بن حصن ليلة الأربعاء في أربعين فارسًا، فاستاقوها وقتلوا ابن أبي ذر، وجاء الصريخ فنودي: يا خيل الله اركبي، فكان أول ما نودي بها، وركب رسول الله - ﷺ -، وخرج غداة الأربعاء في الحديد مقنعًا فوقف، فكان أول من أقبل إليه المقداد بن عمرو وعليه الدرع والمغفر شاهرًا سيفه، فعقد له رسول الله لواء في رمحه وقال: \"امض حَتَّى تلحق الخيول وأنا في إثرك\". واستخلف على المدينة ابن أم مكتوم، وخلف سعد بن عبادة في ثلاثمائة من قومه يحرسون المدينة. قَالَ المقداد: فأدركتُ أخريات العدو، وقد قتل أبو قتادة مسعدة، وقتل عكاشة أبان بن عمرو، وقتل المقداد حبيب بن عيينة وفرقد بن مالك بن حذيفة بن بدر، وأدرك سلمة بن الأكوع القوم. وهو على رجليه فجعل يراميهم بالنبل ويقول:\nخُذْهَا وأَنَا ابن الأَكْوَعِ … وَالْيَوْمُ يَوْمُ الرُّضَّعِ\nوفي البخاري:\nأَنَا ابن الأَكْوَعِ … وَالْيَوْمُ يَوْمُ الرُّضَّعِ\nحَتَّى انتهى بهم إلى ذي قرد، وهي ناحية خيبر مما يلي المستناخ. قَالَ سلمة: فلحقنا رسول الله - ﷺ - والناس عشاء، قلتُ: يا رسول الله، إن القوم عطاش فلو بعثتني في مائة رجل استنقذت ما بأيديهم من السرح،","vol":"18","page":248},{"text":"وأخذت بأعناق القوم، فقال: \"ملكت فأسجح\" ثم قَالَ: \"إنهم الآن ليقرون في غطفان\". ولم تزل الخيل تأتي، والرجال على أقدامهم حَتَّى انتهوا إلى رسول الله - ﷺ - بذي قرد، فاستنقذوا عشر لقاح، وأفلت ما بقي وهي عشرون، وصلى رسول الله صلاة الخوف بذي قرد وأقام بها يومًا وليلة، المثبت عندنا أن رسول الله - ﷺ - أمر على هذِه السرية سعيد بن زيد الأشهلي، ولكن الناس نسبوها إلى المقداد لقول حسان:\nغداة فوارس المقداد\nفعاتبه سعيد بن زيد فقال: اضطرني الرَّوِيُّ (^١) إلى المقداد.\nورجع رسول الله - ﷺ - إلى المدينة يوم الاثنين وقد غاب خمس ليال. وقال: \"خير فرساننا اليوم أبو قتادة وخير رجالتنا سلمة\"، قَالَ سلمة: وأعطاني رسول الله - ﷺ - سهم الفارس والراجل (^٢).\nوفي \"الدلائل\" للبيهقي: أو في سلمة على سلع ثم صرخ: يا صباحاه الفزع. فبلغ ذَلِكَ رسول الله - ﷺ - (^٣).\nوفي \"الإكليل\" للحاكم: باب غزوة ذي قرد. قَالَ: هذِه الغزوة هي الثالثة لذي قرد، فإن الأولى: سرية زيد بن حارثة في جمادى الآخرة على رأس ثمانية وعشرين شهرًا من الهجرة، والثانية: خرج فيها رسول الله - ﷺ - بنفسه إلى بني فزارة، وهي على تسعة وأربعين شهرًا\n_________\n(^١) النووي: هو النبوة أو النغمة التي ينتهي بها البيت، وعليه تبنى القصيدة، فيقال دالية، بائية، همزية .. دواليك. انظر: \"المعجم المفصل في علم العروض\" ص ٢٤٧.\n(^٢) \"الطبقات الكبرى\" ٢/ ٨٠ - ٨٤.\n(^٣) \"دلائل النبوة\" ٤/ ١٧٨.","vol":"18","page":249},{"text":"من الهجرة، وهذِه الثالثة: التي أغار فيها عبد الرحمن بن عيينة على إبل رسول الله، فخرج أبو قتادة وابن الأكوع في طلبها، وذلك في سنة ست من الهجرة.\nإذا تقرر ذَلِكَ؛ ففيه: النذير بالعسكر والسرية بالصراخ، وهي رفع الصوت بكلمة تدل على ذلك.\nومعنى: (يا صباحاه): أغير عليكم في الصباح، أو قد صوبحتم فخذوا حذركم، ومعناه الإعلام بهذا الأمر المهم الذي دهمهم في الصباح.\nوقال ابن المنير: الهاء للندبة، وهي تسقط وصلًا، والرواية إثباتها فيقف على الهاء، وقيل: لأنهم كانوا يغيرون وقت الصباح. وقيل: جاء وقت الصباح فتأهبوا للقاء فإن الأعداء يتراجعون عن القتال ليلًا فإذا جاء النهار عاودوه.\nوفيه: جواز الأخذ بالشدة، ولقاء الواحد أكثر من المثلين؛ لأن سلمة كان وحده وألقى بنفسه إلى التهلكة، وفيه تعريف الإنسان بنفسه في الحرب لشجاعته وتقدمه، وسيأتي في الباب بعده زيادة فيه.\nوفيه: فضل الرمي لأنه وحده قاومهم بها، ورد الغنيمة.\nو(الغابة): الأجمة، والثنية من الأرض كالمرتفع، قاله ابن فارس (^١). وقيل: هي أعلى الجبل؛ وسلف.\nو(اللقاح): النوق ذات الدر، واحدها: لقحة بكسر اللام. وقيل: بفتحها، و(غَطَفَان) و(فَزَارة): قبيلتان من العرب.\nوقوله: (واليوم يوم الرضع). فيه أقوال للعلماء، منها أن معناه: من\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٩٠ مادة: غاب.","vol":"18","page":250},{"text":"أرضعته الحرب من صغره، فهو الظاهر، وقيل معناه: إن اليوم يعرف من رضع كريمة أو لئيمة، قيل: أو حرة، فيبدو فعله في الدفع عن حريمه. وقال الخطابي: معناه: إن اليوم يوم هلاك اللئام، من قولهم: لئيم راضع، وهو الذي يرضع الغنم لا يحلبها فيسمع صوت الحلب. وعبارة غيره: وهو الذي رضع اللؤم من ثدي أمه. فقال: راضع ورضع مثل راكع وركع (^١). وقيل في المثل: ألأم من راضع، (ذلك) (^٢) إذا أحس بالضيف رضع اللبن بفيه كما ذكرناه، وقال أبو عبد الملك: يحتمل أن يريد: اليوم تعلم المرضعة هل أرضعت شجاعًا أم جبانًا؟ وقال الداودي: أراد: يومًا شديدًا عليكم تفارق فيه المرضعة رضيعها، فلا يجد من يرضعه أو شيئًا معها. قَالَ: وأتى به على السجع، وهو قريب من الشعر، وروِي أنه قَالَ لهم: إني رجل شديد الطلب قليل السلب. وفي الكنانة ثلاثون سهمًا، ولا والله أرد يدي إليها وأضع منها سهمًا إلا في كبد إنسان منكم وأنه استلبهم ثلاثين بردة، ذكره في البخاري بعد هذا.\nوقال ابن الأنباري في \"زاهره\": هو الذي رضع اللؤم من ثدي أمه. أي: غذي به، وقيل: هو الذي يرضع ما بين أسنانه يستكثر من الجشع بذلك. وقال أبو عمر: هو الذي يرضع الشاة أو الناقة من قبل أن يحلبها من شدة الشره.\nوقال قوم: الراضع الذي لا يمسك معه محلبًا، فإذا جاءه إنسان فسأله أن يسقيه احتج أنه لا محلب معه، وإذا أراد أن يشرب هو\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٣٤.\n(^٢) في (ص): وكذلك أنه.","vol":"18","page":251},{"text":"رضع الناقة أو الشاة. وقال في \"الموعب\": رضع الرجل رضاعة وهو رضيع وراضع للئيم، وجمعه: راضعون.\nوقال ابن دريد: أصل الحديث أن رجلًا من العماليق طرقه ضيف ليلًا فمص ضرع شاته لئلا يسمع الضيف الشخب، فأكثر حَتَّى صار كل لئيم راضعا، فعل ذَلِكَ أو لم يفعله (^١). وقال إبراهيم: من عيوب الشاة أن ترتضع لبن نفسها. وقيل: هو الذي يرضع طرف الخلال التي يخلل بها أسنانه ويمص ما يتعلق به.\nوقوله: اليوم يوم الرضع. قَالَ السهيلي: هو برفعهما، وبنصب الأول ورفع الثاني (^٢).\nوقوله: (\"ملكت فأسجح\") أي: سهل العقوبة ولا تأخذ بالشدة، بل ارفق فقد حصلت النكاية فيهم. يقال: أسجح الكريم إلى من أذنب عليه يسجح إسجاحًا.\nوقوله: (فاستنقذتها منهم قبل أن يشربوا). يعني: الماء، وعلى ذَلِكَ يدل قوله: (إن القوم عطاش) يحضه على اتباعهم وإهلاكهم، فقال له النبي - ﷺ -: \"ملكت فأسجح\" أي: استنقذت الغنيمة فملكتها، وملكت الحماية فأسجح. أي: لا تبالغ في المطالبة، فربما عادت عليك (كبيرة) (^٣) من حيث لا تظن، فبعد أن ظفرت يظفر بك، قال ذَلِكَ - ﷺ - لهم حضًا لهم ورجاء توبة منهم وإنابة ودخولهم في الإسلام.\n_________\n(^١) \"جمهرة اللغة\" ٢/ ٧٤٦، مادة: رضع.\n(^٢) \"الروض الأنف\" ٤/ ١٥.\n(^٣) من (ص ١).","vol":"18","page":252},{"text":"وقوله: (\"إن القوم يقرون في قومهم\") وهو من القرى وهو الضيافة، والمعنى: أنهم قد وصلوا إلى قومهم، وقيل: إنهم يضيفون الأضياف، وقال ابن بطال: \"يقرون\" سيبلغون أول بلادهم فيطعمون ويسقون قبل أن تبلغ منهم ما تريد. قَالَ: ومن روى: (يقرون) جعل القرى لهم أنهم يضيفون الأضياف (^١)، وصحفه بعضهم فقال: يغزون بغين معجمة. ونقل ابن الجوزي عن بعضهم يُقْرُون، وفسره بأنهم يجمعون الماء واللبن.\nوفي \"دلائل البيهقي\": \"إنهم ليغبقون الآن في غطفان\" فجاء رجل من غطفان فقال: مروا على فلان الغطفاني فنحر لهم جزورًا، فلما أخذوا يكشطون جلدها رأوا غبرة فتركوها وخرجوا هرابًا، وفيها أيضًا أن امرأة الغفاري ركبت العضباء ناقة رسول الله - ﷺ - ونذرت إن الله نجاها عليها لتنحرنها، فلما قدمت المدينة أخبرت رسول الله بنذرها فقال: \"بئس ما جزيتها، وفاء لنذر في معصية الله ولا فيما لا يملك ابن آدم\" (^٢).\nقَالَ السهيلي: واسمها ليلى، ويقال: كانت امرأة أبي ذر (^٣). وزعم المبرد أن المرأة كانت أنصارية وكانت بمكة، وفيه نظر.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٩٨ - ١٩٩.\n(^٢) \"دلائل النبوة\" ٤/ ١٨٨ - ١٨٩.\n(^٣) \"الروض الأنف\" ٤/ ١٥.","vol":"18","page":253},{"text":"<span data-type='title' id=toc-2176>١٦٧ - باب مَنْ قَالَ: خُذْهَا، وَأَنَا ابن فُلَانٍ</span>\nوَقَالَ سَلَمَةُ: خُذْهَا، وَأَنَا ابن الأَكْوَعِ. [انظر: ٣٠٤١]\n\n٣٠٤٢ - حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَأَلَ رَجُلٌ البَرَاءَ - ﵁ - فَقَالَ: يَا أَبَا عُمَارَةَ، أَوَلَّيْتُمْ يَوْمَ حُنَيْنٍ؟ قَالَ الْبَرَاءُ وَأَنَا أَسْمَعُ: أَمَّا رَسُولُ اللهِ - ﷺ - لَمْ يُوَلِّ يَوْمَئِذٍ، كَانَ أَبُو سُفْيَانَ بْنُ الحَارِثِ آخِذًا بِعِنَانِ بَغْلَتِهِ، فَلَمَّا غَشِيَهُ المُشْرِكُونَ نَزَلَ، فَجَعَلَ يَقُولُ:\n\"أَنَا النَّبِيُّ لَا كَذِبْ … أَنَا ابْنُ عَبْدِ الْمُطَّلِبْ\"\nقَالَ فَمَا رُئِيَ مِنَ النَّاسِ يَوْمَئِذٍ أَشَدُّ مِنْهُ. [انظر: ٢٨٦٤ - مسلم: ١٧٧٦ - فتح ٦/ ١٦٤]\nثم ساق حديث البَرَاءَ: \"أَنَا النَّبِيُّ لَا كَذِبْ\". وقد سلفا.\nوأسند الأول أيضًا.\nومعنى: (خذها): الرمية. قَالَ ابن التين: وهي كلمة يقولها الراعي عندما يصيب فرحًا. وكان ابن عمر إذا رمى فأصاب يقول: خذها وأنا أبو عبد الرحمن، ورمى بين الهدفين وقال: أنا بها أنا بها، وكان راميًا، كان يرمي الطير على سنام البعير فلا يخشى أن يصيب السنام، وقال: أنا الغلام الهذلي، وروي عنه جيم: \"أنا ابن العواتك\" (^١)، وقال ابن بطال: معنى: (خذها وأنا ابن الأكوع). أي: أنا ابن المشهور في الرمي بالإصابة عن القوس، وهذا على سبيل الفخر؛ لأن العرب تقول: أنا ابن نجدتها، أي: القائم للأمر، وأنا ابن جلاء، يريد:\n_________\n(^١) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٩٥، والطبراني في \"الكبير\" ٧/ ١٦٨ (٦٧٢٤)، عن يحيى بن سعيد، عن عمرو بن سعيد بن العاصي، عن سبابة بن عاصم. قال الهيثمي في \"المجمع\" ٨/ ٢١٨: رجاله رجال الثقات. وحسنه الألباني في \"الصحيحة\" (١٥٦٩).","vol":"18","page":254},{"text":"المنكشف الأمر الواضح الجلي. وقال الهذلي:\nوَرَمَيتُ فَوْقَ مُلاءَةٍ مَحْبُوكةٍ … وَأَبَنْتُ للأشْهادِ حَزَّةَ أَدَّعِي\nيقول: أبنت لهم قولي: خذها وأنا ابن فلان. وحزة: يعني ساعة أدعي إلى قومي، ولا يقول مثل هذا إلا الشجاع البطل، والعادة عند العرب أن يعلم الشجاع نفسه بعلامة في الحرب يتميز بها عن غيره ليقصده من يدعي الشجاعة فأعلم النبي - ﷺ - نفسه بالنبوة المعصومة وبنسبه الطاهر، فقال ذَلِكَ ليقوي قلب من تمكن الشيطان منه فاستزله فانهزم، ولذلك نزل - ﷺ - بالأرض؛ لأن النزول غاية ما يكون من الطمأنينة والثقة بالله، ليقتدي به المؤمنون فيثبتوا؛ لأنه - ﷺ - لا يجوز عليه من كيد الشيطان أن يقذف في قلبه خوفًا تزل به قدمه، أو ينكص على عقبيه فينهزم؛ لأنه على بصيرة من أمره، ويقين من نصر الله له، وإتمام أمره ومنعه من عدوه، وقد سلف هذا المعنى (^١).\nووقع في الداودي: فلما غشيه المشركون تولى، يعني: أبا سفيان بن الحارث. قَالَ: وليس هذا في أكثر الروايات، وهذا لم يروه أحد غيره، والمعروف في الروايات: (فلما غشيه المشركون نزل فجعل يقول: \"أنا النبي لا كذب\") إلى آخره، وفي \"النوادر\": قَالَ محمد بن عبد الحكم: لا بأس بالافتخار عند الرمي والانتماء للقبائل والرجز (^٢)، وكل ذَلِكَ إذا رمى بالسهم وظنه مصيبًا أن يصيح عليه، وبالذكر لله أحب إلي، وإن قَالَ: أنا الفلاني. لقبيلته فذلك جائز كله مستحب، وفيه إغراء لبعضهم ببعض.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ١٩٩ - ٢٠٠.\n(^٢) \"النوادر والزيادات\" ٣/ ٤٤٦.","vol":"18","page":255},{"text":"واختلف السلف كما قَالَ الطبري: هل يعلم الرجل الشجاع نفسه عند لقاء العدو، فقال بعضهم: ذَلِكَ جائز على ما دل عليه هذا الحديث، وقد أعلم نفسه حمزة بن عبد المطلب يوم بدر بريشة نعامة في صدره، وأعلم نفسه أبو دجانة بعصابة بمحضر رسول الله - ﷺ -، وكان الزبير يوم بدر معتمًّا بعمامة صفراء فنزلت الملائكة معتمين بعمائم صفر، وقال ابن عباس: في قوله تعالى في: ﴿بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ﴾ [آل عمران: ١٢٥] أنهم أتوا محمدًا - ﷺ - مسومين بالصوف، فسوم محمد وأصحابه أنفسهم وخيلهم على سيماهم بالصوف (^١)، وكره آخرون التسويم والإعلام في الحرب، وقالوا: فعل ذَلِكَ من الشهرة ولا ينبغي للمسلم أن يشهر نفسه في خير ولا شر، قالوا: وإنما ينبغي للمؤمن إذا فعل شيئًا لله تعالى أن يخفيه عن الناس، إن الله لا يخفى عليه شيء روي هذا عن بريدة الأسلمي، والصواب كما قَالَ الطبري أنه لا بأس بالتسويم والإعلام في الحرب إذا فعله الفاعل من أهل البأس والنجدة، وهو قاصد بذلك شحذ الناس على الائتساء به والصبر للعدو والثبات لهم في اللقاء، وهو يريد ترهيب العدو إذا عرفوا مكانه، وإعلام من معه من المسلمين أنه لا يخذلهم ولا يسلمهم، وإذا لم يرد ذَلِكَ وقصد به الافتخار، فهذا المعنى هو المكروه لأنه ليس ممن قاتل لتكون كلمة الله هي العليا، وإنما قاتل للذكر (^٢).\n_________\n(^١) \"تفسير الطبري\" ٣/ ١٢٨ (٧٧٨٥).\n(^٢) \"شرح ابن بطال\" ٥/ ٢٠٠ - ٢٠١.","vol":"18","page":256},{"text":"<span data-type='title' id=toc-2177>١٦٨ - باب إِذَا نَزَلَ العَدُوُّ عَلَى حُكْمِ رَجُلٍ</span>\n٣٠٤٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي أُمَامَةَ -هُوَ ابْنُ سَهْلِ بْنِ حُنَيْفٍ- عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: لَمَّا نَزَلَتْ بَنُو قُرَيْظَةَ عَلَى حُكْمِ سَعْدٍ -هُوَ ابْنُ مُعَاذٍ - بَعَثَ رَسُولُ اللهِ - ﷺ -، وَكَانَ قَرِيبًا مِنْهُ، فَجَاءَ عَلَى حِمَارٍ، فَلَمَّا دَنَا قَالَ رَسُولُ اللهِ - ﷺ -: «قُومُوا إِلَى سَيِّدِكُمْ». فَجَاءَ فَجَلَسَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ لَهُ: «إِنَّ هَؤُلَاءِ نَزَلُوا عَلَى حُكْمِكَ». قَالَ: فَإِنِّي أَحْكُمُ أَنْ تُقْتَلَ المُقَاتِلَةُ، وَأَنْ تُسْبَى الذُّرِّيَّةُ. قَالَ: «لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ المَلِكِ». [٣٨٠٤، ٤١٢١، ٦٢٦٢ - مسلم: ١٧٦٨ - فتح ٦/ ١٦٥]\nذكر فيه حديث أَبِي سَعِيدٍ الخُدْرِيِّ: لَمَّا نَزَلَتْ بَنُو قُرَيْظَةَ عَلَى حُكْمِ سَعْدٍ بنِ مُعَاذٍ بَعَثَ إليه النبي - ﷺ -، وَكَانَ قَرِيبًا مِنْهُ، فَجَاءَ عَلَى حِمَارٍ، فَلَمَّا دَنَا قَالَ رَسُولُ اللهِ - ﷺ -: \"قُومُوا إِلَى سَيِّدِكُمْ\". فَجَاءَ فَجَلَسَ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ لَهُ: \"إِنَّ هؤلاء نَنَرلُوا عَلَى حُكْمِكَ\". قَالَ: فَإِنِّي أَحْكُمُ أَنْ تُقْتَلَ المُقَاتِلَةُ، وَأَنْ تُسْبَى الذُّرِّيَّةُ. فَقَالَ: \"لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ المَلِكِ\".\nالشرح:\nموضع الترجمة من الحديث لزوم حكم المحكم برضا الخصمين وإن لم ينتصب عمومًا، وهو ظاهر في جوازه في أمور الحرب وغيرها، وهو رد على الخوارج الذين أنكروا التحكيم على علي، والنزول على حكم الإمام أو غيره جائز، ولهم الرجوع عنه ما لم يحكم، فإذا حكم فلا رجوع، ولهم أن ينتقلوا من حكم رجل إلى غيره.\nوفيه: أن التحاكم إلى رجل معلوم الصلاح والخير لازم للمتحاكمين، فكيف بيننا وبين عدونا في الدين؟ فالمال أخف مؤنة من النفس والأهل.","vol":"18","page":257},{"text":"وفيه: أمر السلطان والحاكم بإكرام السيد من المسلمين، وجواز إكرام أهل الفضل في مجلس السلطان الأكبر، والقيام فيه لغيره من أصحابه وسادة أتباعه، وإلزام الناس كافة القيام إلى سيدهم، وقد اعترض هذا من قَالَ: إنما أمر الشارع الأنصار بهذا خاصة؛ لأنه سيدهم، ولا دليل عليه بل هو سيد من حضر من أنصاري ومهاجري؛ لأنه قَالَ فيه قولًا مجملًا لم يخصَّ به أحدًا ممن بين يديه من غيره، وسيأتي في الاستئذان تأويل حديث الباب مع ما عارضه إن شاء الله (^١).\nوفيه: كما قَالَ الطبري: البيان عن أن لإمام المسلمين إذا حاصر العدو فسألوهم أن ينزلوهم على حكم رجل من المسلمين مرضيَّة أمانته على الإسلام وأهله، موثوق بعقله ودينه أن يجيبهم إلى ذَلِكَ، وإن كان ذَلِكَ الرجل غائبًا عن الجيش؛ لأن سعدًا لم (يحضر) (^٢) حصار رسول الله - ﷺ - لبني قريظة، حين سألوا رسول الله - ﷺ - أن ينزلوا على حكمه، وكان بالمدينة يعالج كَلْمَهُ الذي كلم بالخندق، فأرسل إليه رسول الله - ﷺ - حَتَّى حكم فيهم، فإن وافق حكمه حكم الله ورسوله أمضي، وإن خالف رد، وقيل للنازلين على حكمه: إن رضيتم بحكم غيره مما يجوز أمضينا حكمه، وإن كرهتم ذَلِكَ رددناكم إلى حصنكم.\nوالحكم الذي لا يجوز لأحد الفريقين الرجوع عنه هو أن يحكم بقتلهم وسبي ذراريهم ونسائهم وقسم أموالهم، إن كان ذَلِكَ هو النظر للمسلمين، وإن حكم باسترقاق مقاتلتهم أو المن عليهم ووضع الخراج على رءوسهم فجائز بعد أن يكون نصرًا للمسلمين.\n_________\n(^١) سيأتي برقم (٦٢٦٢) باب: قول النبي - ﷺ -: \"قوموا إلى سيدكم\".\n(^٢) في (ص): يشهد.","vol":"18","page":258},{"text":"والحكم المردود: أن يحكم أن يقروا في أرض المسلمين كفارًا بغير خراج ولا جزية؛ لأنه لا تجوز الإقامة بغير جزية، وإن سألوه أن ينزلهم على حكم الله، أو يحكم فيهم بحكم الله، فإنه لا ينبغي أن يجيبهم إلى ذَلِكَ، لصحة خبر بريدة. \"وإذا حاصرت أهل حصن فأرادوا أن تنزلهم على حكم الله فلا تنزلهم على حكم الله، ولكن أنزلهم على حكمك فإنك لا تدري أتصيب حكم الله فيهم أم لا\" (^١). فإن قلتُ: فكيف جاز للإمام أن ينزلهم على حكم رجل مرضي دينه لا يتجاوز حكم الله ورسوله، ثم أنت تقول: لا يجوز للإمام الإجابة إذا سألوه النزول على حكم الله ورسوله وهذان متباينان؟ قلتُ: لا تباين، فأما كراهتنا للإمام الإجابة على ذَلِكَ فإن ذَلِكَ لا يعلمه إلا علام الغيوب، وإنما يحكمون إذا كانوا أهل دين وأمانة فأصلح ما حضرهم في الوقت، ولا سبيل لهم إلى الحكم بعلم الله، فهذا معنى نهيه، وإن هم نزلوا على حكم رجل من المسلمين ثم بدا لهم في الرضا بحكمه قبل الحكم وسألوا الإمام غيره ممن هو رضي، فللإمام أن يجيبهم إلى ذَلِكَ، وذلك أنه - ﷺ - ذكر عنه أن بني قريظة كانوا نزلوا على حكمه ثم سألوه أن يجعل الحكم لسعد بن معاذ فأجابهم إلى ذَلِكَ، فأما إذا\nحكم بينهم الذي نزلوا على حكمه ثم بدا لهم في حكمه لم يكن للإمام رد حكمه إذا لم يخالف حكمه ما يجوز عندنا.\nوفيه: أن للإمام إذا ظهر من قوم من أهل الحرب الذي بينه وبينهم موادعة وهدنة على خيانة وغدر أن ينبذ إليهم على سواء، وأن يحاربهم، وذلك أن بني قريظة كانوا أهل موادعة من رسول الله - ﷺ - قبل الخندق،\n_________\n(^١) رواه مسلم (١٧٣١) كتاب الجهاد والسير، باب تأمير الإمام الأمراء على البعوث ووصيته إياهم بآداب الغزو وغيرها.","vol":"18","page":259},{"text":"فلما كان يوم الأحزاب ظاهروا قريشًا وأبا سفيان على رسول الله - ﷺ - وراسلوهم: إنا معكم فأثبتوا مكانكم. وأحل الله بذلك من فعلهم قتالهم ومنابذتهم على سواء، وفيهم نزلت ﴿وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً﴾ الآية [الأنفال: ٥٨] فحاصرهم والمسلمون معه حَتَّى نزلوا على حكم سعد.\nوفيه -كما قَالَ المهلب-: قد يوافق برأيه ما في حكم الله تعالى، ولا يعلم ذَلِكَ إلا على لسان نبيِّه كما قَالَ - ﷺ - في سعد (^١).\nوقد أسلفنا أن قوله: (\"قوموا إلى سيدكم\") ظاهر في القيام لأهل الدين والعلماء على وجه الإكرام والاحترام، وقد قام طلحة بن عبيد الله لكعب بن مالك لما تيب عليه فكان كعب يراها له. قَالَ السهيلي: وقام رسول الله - ﷺ - لصفوان بن أمية ولعدي بن حاتم حين قدما عليه، وقام لمولاه زيد بن حارثة ولغيره أيضًا، وكان يقوم لابنته فاطمة إذا دخلت عليه وتقوم له إذا قدم عليها، وقام لجعفر ابن عمه، وليس هذا معارض لحديث معاوية \"من سره أن يتمثل له الرجال قيامًا فليتبؤا مقعده من النار\" (^٢)؛ لأن هذا الوعيد إنما يوجه للمتكبرين وإلى من يغضب أو يسخط ألا يقام له (^٣).\nوقال القرطبي: إنما المكروه القيام للمرء وهو جالس. وتأول بعض أصحابنا \"قوموا إلى سيدكم\". على أن ذَلِكَ مخصوص بسعد، وقال بعضهم: أمرهم بالقيام لينزلوه عن الحمار لمرضه، وفيه بعد (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٠٢ - ٢٠٤.\n(^٢) رواه الترمذي (٢٧٥٥)، وقال: حديث حسن.\n(^٣) \"الروض الأنف\" ٤/ ١٩٨ - ١٩٩.\n(^٤) \"المفهم\" ٣/ ٥٩٢ - ٥٩٣.","vol":"18","page":260},{"text":"وفيه: جواز قول الرجل للآخر: يا سيدي إذا علم منه خيرًا وفضلًا؛ وإنما جاءت الكراهة في تسويد الرجل الفاجر.\nوقوله: (\"بحكم الملِك\") هو بكسر اللام، وهو المشهور في الرواية\" وكذا هو في مسلم قطعًا، وفتح في البخاري بعضهم اللام، فإن صح فالمراد به جبريل في الحكم الذي جاء به عن الله، ورده ابن الجوزي من وجهين: أحدهما: ما نقل أن ملكًا نزل في شأنهم بشيء، ولو نزل بشيء اتبع وترك اجتهاد سعد. قلتُ: في غير رواية البخاري أنه - ﷺ - قَالَ في حكم سعد: \"بذلك طرقني الملك سحرا\" (^١).\nثانيهما: في بعض ألفاظ الصحيح كما سيأتي في موضعه: \"قضيت بحكم الله\" (^٢)، وأما ابن التين فقال: المعنى كله واحد على الكسر والفتح.\n_________\n(^١) قال الحافظ في \"الفتح\" ٧/ ٤١٢: هو بكسر اللام، والشك فيه من أحد رواته أي اللفظين قال، وفي رواية محمد بن صالح المذكورة: \"لقد حكمت فيهم بحكم الله الذي حكم به من فوق سبع سماوات\"، وفي حديث جابر عند ابن عائذ: فقال: \"احكم فيهم يا سعد\" قال: الله ورسوله أحق بالحكم، قال: \"قد أمرك الله تعالى أن تحكم فيهم\" وهذا كله يدفع ما وقع عند الكرماني \"بحكم الملَك\" بفتح اللام، وفسره بجبريل؛ لأنه الذي ينزل بالأحكام.\n(^٢) سيأتي برقم (٤١٢١) كتاب المغازي، باب مرجع النبي - ﷺ - من الأحزاب،\nومخرجه إلى بني قريظة ومحاصرته إياهم.","vol":"18","page":261},{"text":"<span data-type='title' id=toc-2178>١٦٩ - باب قَتْلِ الأَسِيِر وَقَتْلِ الصَّبْرِ</span>\n٣٠٤٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَامَ الْفَتْحِ وَعَلَى رَأْسِهِ المِغْفَرُ، فَلَمَّا نَزَعَهُ جَاءَ رَجُلٌ فَقَالَ إِنَّ ابْنَ خَطَلٍ مُتَعَلِّقٌ بِأَسْتَارِ الكَعْبَةِ، فَقَالَ: «اقْتُلُوهُ». [انظر: ١٨٤٦ - مسلم: ١٣٥٧ - فتح ٦/ ١٦٥]\nذكر فيه حديث أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَامَ الفَتْح وَعَلَى رَأْسِهِ المِغْفَرُ، فَلَمَّا نَزَعَهُ جَاءَ رَجُلٌ فَقَالَ: إِنَّ ابن خَطَلٍ مُتَعَلِّقٌ بِأَسْتَارِ الكَعْبَةِ. فَقَالَ: \"اقْتُلُوهُ\".\nهذا الحديث سلف في الحج، وقد تقدم القول في قتل الأسرى، وأن الإمام مخير بين القتل والمن، وكذلك فعل الشارع يوم الفتح قتل ابن خطل ومقيس بن صبابة والقينتين ومنَّ على الباقين.\nوفيه: أن للإمام أن يقتل صبرًا من حاد الله ورسوله وكان في قتله صلاح للمسلمين، كما قتل - ﷺ - يوم بدر عقبة بن أبي معيط، قام إليه علي فقتله صبرًا، فقال: من للصبية يا محمد؟ قَالَ: \"النار\". وقتل النضر بن الحارث، وكذلك فعل سعد في بني قريظة.\nوهذا الحديث حجة لقول الجمهور: إن مكة فتحت عنوة. وقد سلف ذَلِكَ في الحج، ومن الآثار الدالة ما ذكره أبو عبيد بإسناده من حديث أبي هريرة، أنه حدث بفتح مكة (قَالَ) (^١): ثم أقبل رسول الله - ﷺ - حين قدم مكة فبعث الزبير على إحدى المجنبتين، وبعث خالد بن الوليد على الأخرى، وبعث أبا عبيدة على الحسر فأخذوا بطن الوادي، فأمرني رسول الله فناديت بالأنصار، فلما أطالت به قَالَ: \"أترون أوباش\n_________\n(^١) من (ص ١).","vol":"18","page":262},{"text":"قريش وأتباعهم؟ \". ثم قَالَ بيديه (إحداهما) (^١) على الأخرى: \"احصدوهم حصدا حَتَّى توافوني بالصفا\". قَالَ أبو هريرة: فانطلقنا فما شاء أحد منا أن يقتل منهم من شاء إلا قتله، فجاء أبو سفيان بن حرب فقال: يا رسول الله، أبيحت خضراء قريش فلا قريش بعد اليوم. فقال - ﷺ -: \"من أغلق بابه فهو آمن، (ومن دخل دار أبي سفيان فهوآمن\" (^٢) (^٣).\nثم ساق من حديث عبيد الله بن عبد الله بن عتبة قَالَ: قَالَ رسول الله - ﷺ - يوم الفتح: \"ألا لا يجهزن على جريح، ولا يتبعن مدبر، ولا يقتلن أسير، ومن أغلق بابه فهو آمن\" وهذا ظاهر في دخولها عنوة، ومن خالف ذَلِكَ واعتل بأنه - ﷺ - لم يحكم فيها بحكم العنوة من الغنم لها واسترقاق أهلها فلم تكن عنوة، فقد يدعى تخصيصها بذلك كما خصت بغير ذَلِكَ (^٤).\n_________\n(^١) جاءت صورتها في الأصل: إحديهما. وهي كتابة بعض الكتبة والنساخ القدامى، وهو من أوهام الخواص، نبه عليه الحريري في \"درة الغواص\" ص ١٣٠.\n(^٢) من (ص ١).\n(^٣) \"الأموال\" لأبي عبيد ص ٧٠ (١٥٨).\n(^٤) \"الأموال\" ص ٧٠.","vol":"18","page":263},{"text":"<span data-type='title' id=toc-2179>١٧٠ - باب هَل يَسْتَأْسِرُ الرَّجُلُ؟ وَمَنْ لَمْ يَسْتَأسِرْ، وَمَنْ رَكَعَ رَكْعَتَيْن عِنْدَ القَتْلِ</span>\n٣٠٤٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ أَسِيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ -وَهْوَ حَلِيفٌ لِبَنِي زُهْرَةَ وَكَانَ مِنْ أَصْحَابِ أَبِي هُرَيْرَةَ- أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - عَشَرَةَ رَهْطٍ سَرِيَّةً عَيْنًا، وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ ثَابِتٍ الأَنْصَارِيَّ جَدَّ عَاصِمِ بْنِ عُمَرَ، فَانْطَلَقُوا حَتَّى إِذَا كَانُوا بِالْهَدَأَةِ وَهْوَ بَيْنَ عُسْفَانَ وَمَكَّةَ ذُكِرُوا لِحَيٍّ مِنْ هُذَيْلٍ يُقَالُ لَهُمْ: بَنُو لِحْيَانَ، فَنَفَرُوا لَهُمْ قَرِيبًا مِنْ مِائَتَىْ رَجُلٍ، كُلُّهُمْ رَامٍ، فَاقْتَصُّوا آثَارَهُمْ حَتَّى وَجَدُوا مَأْكَلَهُمْ تَمْرًا تَزَوَّدُوهُ مِنَ المَدِينَةِ فَقَالُوا: هَذَا تَمْرُ يَثْرِبَ. فَاقْتَصُّوا آثَارَهُمْ، فَلَمَّا رَآهُمْ عَاصِمٌ وَأَصْحَابُهُ لَجَئُوا إِلَى فَدْفَدٍ، وَأَحَاطَ بِهِمُ الْقَوْمُ فَقَالُوا لَهُمُ: انْزِلُوا وَأَعْطُونَا بِأَيْدِيكُمْ، وَلَكُمُ الْعَهْدُ وَالْمِيثَاقُ، وَلَا نَقْتُلُ مِنْكُمْ أَحَدًا. قَالَ عَاصِمُ بْنُ ثَابِتٍ أَمِيرُ السَّرِيَّةِ: أَمَّا أَنَا فَوَاللهِ لَا أَنْزِلُ اليَوْمَ فِي ذِمَّةِ كَافِرٍ، اللَّهُمَّ أَخْبِرْ عَنَّا نَبِيَّكَ. فَرَمَوْهُمْ بِالنَّبْلِ، فَقَتَلُوا عَاصِمًا فِي سَبْعَةٍ، فَنَزَلَ إِلَيْهِمْ ثَلَاثَةُ رَهْطٍ بِالْعَهْدِ وَالْمِيثَاقِ، مِنْهُمْ خُبَيْبٌ الأَنْصَاريُّ وَابْنُ دَثِنَةَ وَرَجُلٌ آخَرُ، فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ أَطْلَقُوا أَوْتَارَ قِسِيِّهِمْ فَأَوْثَقُوهُمْ فَقَالَ الرَّجُلُ الثَّالِثُ هَذَا أَوَّلُ الْغَدْرِ، وَاللهِ لَا أَصْحَبُكُمْ، إِنَّ في هَؤُلَاءِ لأُسْوَةً. يُرِيدُ القَتْلَى، فَجَرَّرُوهُ وَعَالَجُوهُ عَلَى أَنْ يَصْحَبَهُمْ فَأَبَى فَقَتَلُوهُ، فَانْطَلَقُوا بِخُبَيْبٍ وَابْنِ دَثِنَةَ حَتَّى بَاعُوهُمَا بِمَكَّةَ بَعْدَ وَقْعَةِ بَدْرٍ، فَابْتَاعَ خُبَيْبًا بَنُو الحَارِثِ بْنِ عَامِرِ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، وَكَانَ خُبَيْبٌ هُوَ قَتَلَ الحَارِثَ بْنَ عَامِرٍ يَوْمَ بَدْرٍ، فَلَبِثَ خُبَيْبٌ عِنْدَهُمْ أَسِيرًا، فَأَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عِيَاضٍ أَنَّ بِنْتَ الحَارِثِ أَخْبَرَتْهُ أَنَّهُمْ حِينَ اجْتَمَعُوا اسْتَعَارَ مِنْهَا مُوسَى يَسْتَحِدُّ بِهَا فَأَعَارَتْهُ، فَأَخَذَ ابْنًا لِي وَأَنَا غَافِلَةٌ حِينَ أَتَاهُ قَالَتْ فَوَجَدْتُهُ مُجْلِسَهُ عَلَى فَخِذِهِ وَالْمُوسَى بِيَدِهِ، فَفَزِعْتُ فَزْعَةً عَرَفَهَا خُبَيْبٌ فِي وَجْهِي فَقَالَ تَخْشَيْنَ أَنْ أَقْتُلَهُ؟ مَا كُنْتُ لأَفْعَلَ ذَلِكَ. وَاللهِ مَا رَأَيْتُ أَسِيرًا قَطُّ خَيْرًا مِنْ خُبَيْبٍ، وَاللهِ لَقَدْ وَجَدْتُهُ يَوْمًا يَأْكُلُ مِنْ قِطْفِ عِنَبٍ فِي يَدِهِ، وَإِنَّهُ لَمُوثَقٌ فِي الحَدِيدِ، وَمَا بِمَكَّةَ مِنْ ثَمَرٍ. وَكَانَتْ تَقُولُ:","vol":"18","page":264},{"text":"إِنَّهُ لَرِزْقٌ مِنَ اللهِ رَزَقَهُ خُبَيْبًا، فَلَمَّا خَرَجُوا مِنَ الحَرَمِ لِيَقْتُلُوهُ فِي الحِلِّ، قَالَ لَهُمْ خُبَيْبٌ: ذَرُونِي أَرْكَعْ رَكْعَتَيْنِ. فَتَرَكُوهُ، فَرَكَعَ رَكْعَتَيْنِ ثُمَّ قَالَ: لَوْلَا أَنْ تَظُنُّوا أَنَّ مَا بِي جَزَعٌ لَطَوَّلْتُهَا اللَّهُمَّ أَحْصِهِمْ عَدَدًا،\nوَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا … عَلَى أَيِّ شِقٍّ كَانَ لِلَّهِ مَصْرَعِي\nوَذَلِكَ فِي ذَاتِ الإِلَهِ وَإِنْ يَشَأْ … يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ\nفَقَتَلَهُ ابْنُ الحَارِثِ، فَكَانَ خُبَيْبٌ هُوَ سَنَّ الرَّكْعَتَيْنِ لِكُلِّ امْرِئٍ مُسْلِمٍ قُتِلَ صَبْرًا، فَاسْتَجَابَ الله لِعَاصِمِ بْنِ ثَابِتٍ يَوْمَ أُصِيبَ، فَأَخْبَرَ النَّبِيُّ - ﷺ - أَصْحَابَهُ خَبَرَهُمْ وَمَا أُصِيبُوا، وَبَعَثَ نَاسٌ مِنْ كُفَّارِ قُرَيْشٍ إِلَى عَاصِمٍ حِينَ حُدِّثُوا أَنَّهُ قُتِلَ لِيُؤْتَوْا بِشَيْءٍ مِنْهُ يُعْرَفُ، وَكَانَ قَدْ قَتَلَ رَجُلًا مِنْ عُظَمَائِهِمْ يَوْمَ بَدْرٍ، فَبُعِثَ عَلَى عَاصِمٍ مِثْلُ الظُّلَّةِ مِنَ الدَّبْرِ، فَحَمَتْهُ مِنْ رَسُولِهِمْ، فَلَمْ يَقْدِرُوا عَلَى أَنْ يَقْطَعَ مِنْ لَحْمِهِ شَيْئًا. [٣٩٨٩/ ٤٠٨٦، ٧٤٠٢ - فتح ٦/ ١٦٥]\nحدثنا أَبُو اليَمَانِ، أنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ: أَخْبَرَنِي عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ أَسِيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ -وَهْوَ حَلِيف لِبَنِي زُهْرَةَ وَكَانَ مِنْ أَصحَابِ أَبِي هُرَيْرَةَ- أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - عَشَرَةَ رَهْطٍ سرِيَّةً عَيْنًا، وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ ثَابِتٍ الأَنْصَارِيَّ جَدَّ عَاصِمٍ بنِ عُمَرَ بنِ الخطَّابِ، فَانْطَلَقُوا حَتَّى إِذَا كَانُوا بِالْهَدَأَةِ وَهْوَ بَيْنَ عُسْفَان وَمَكَّةَ .. الحديث.\nوفيه قصة خبيب بكمالها، وهو من أفراده، وعند الدارقطني: قَالَ يونس -من رواية أبي صالح، عن الليث، عن يونس- وابن أخي الزهري وإبراهيم بن سعد: عُمر بن أبي سفيان (^١) بضم العين. غير أن إبراهيم نسبه إلى جده فقال: عمر بن أسيد. قَالَ البخاري في \"تاريخه\": الصحيح: عمرو (^٢).\n_________\n(^١) \"العلل\" ٨/ ٥٨.\n(^٢) \"التاريخ الكبير\" ٦/ ٣٣٦ (٢٥٦٧).","vol":"18","page":265},{"text":"إذا تقرر ذَلِكَ؛ فالكلام عليه من وجوه:\nأحدها: هذِه السرية تسمى سرية الرجيع. قَال ابن سعد: كانت في صفر على رأس ستة وثلاثين شهرا (^١). وعن أبي هريرة وعاصم بن عمر قالا: قدم على رسول الله - ﷺ - وهي من عضل والقارة -وهم من الهُون ابنِ خُزيمة- فقالوا: يا رسول الله، إن فينا إسلامًا فابعث معنا نفرًا من أصحابك يفقهونا ويقرءونا القرآن. فبعث معهم عشرة رهط: عاصم بن ثابت، ومَرْثد بن أبي مَرْثد، وعبد الله بن طارق، وخبيب بن عدي، وزيد بن الدثنة، وخالد بن البكير، ومعتب بن عبيد -وهو أخو ابن طارق لأمه- وأمر عليهم عاصمًا وقال قائل: مرثد بن أبي مرثد (^٢). وكذا في \"الإكليل\"، قَالَ الواقدي: والرجيع على سبعة أميال من عسفان، حَدَّثَني موسى بن يعقوب عن أبي الأسود قَالَ: بعث رسول الله - ﷺ - أصحاب الرجيع عيونًا إلى مكة ليخبروه. (^٣) وعند موسى بن عقبة كذلك عن الزهري قَالَ: وكانوا ستة. وفي \"الدلائل\" للبيهقي: بعث - ﷺ - عاصم بن ثابت إلى بني لحيان بالرجيع (^٤)، وذكرها ابن إسحاق في صفر سنة أربع، وعدهم ستة، وأميرهم مرثد. وقال عبد الحق في \"جمعه\": إنها كانت في غزوة الرجيع، وكانت غزوة الرجيع بعد أحد.\nثانيها: أسيد: بفتح الهمزة وكسر السين، وجارية: بالجيم.\nوقوله: (جد عاصم بن عمر). قَالَ الدمياطي بخطه: لم يكن جده وإنما كان خاله؛ لأن عاصم بن عمر بن الخطاب أمه جميلة بنت ثابت بن أبي الأقلح، أخت عاصم بن ثابت، وكان اسمها عاصية فسماها رسول الله - ﷺ - جميلة.\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥٥.\n(^٢) \"الطبقات الكبرى\" ١/ ١٣٦.\n(^٣) \"مغازي الواقدي\" ١/ ١٣٦.\n(^٤) \"دلائل النبوة\" ٣/ ٣٣١.","vol":"18","page":266},{"text":"وبنو لحيان من هذيل بن مدركة بن إلياس بن مضر بكسر اللام، وحكى صاحب \"المطالع \" فتحها، وعند الدمياطي: إنهم من بقايا جرهم دخلوا في هذيل. وعن ابن دريد: اشتقاقه من اللَّحْي من قولهم: لحيت العود ولَحَوْتُه إذا قشرته (^١).\nو(الهدأة) -بفتح الهاء والهمزة- موضع بين عسفان ومكة. كما ذكر.\nوقوله: (فنفروا لهم قريبًا من مائتي رجل). هو بفتح الهاء، وكذا ضبطه الدمياطي، وضبطه بعض شيوخنا بتشديدها، وفي رواية: فنفر إليهم بقريب من مائة رجل بتخفيفها، فكأنه قَالَ: نفروا مائتي رجل، ولكن ما تبعهم إلا مائة. وفي رواية: فنفذوا. بالذال المعجمة.\nوقوله: (فاقتصوا آثارهم): أي: اتبعوها. قَالَ ابن التين: ويجوز بالسين.\nوقوله: (فلما رآهم عاصم). كذا هو في \"الصحيح\" و\"شرح ابن بطال\" (^٢)، وذكره بعض الشراح بلفظ: فلما أحس ثم قَالَ: أي علم. وفي أبي داود: حس بغير ألف (^٣).\nو(الفدفد) -بفاءين مفتوحتين بينهما قال مهملة ساكنة- وهو الموضع المرتفع الذي فيه غلظ وارتفاع. وقال ابن فارس: إنه الأرض المستوية (^٤). وظاهر الحديث: أنه مكان مشرف تحصنوا فيه، ولأبي داود: قردد (^٥)، بقاف مفتوحة ثم راء ساكنة ثم قال مفتوحة مهملة وأخرى مثلها، وهما سواء.\n_________\n(^١) \"الاشتقاق\" ص ١٧٦.\n(^٢) \"شرح ابن بطال\" ٥/ ٢٠٦.\n(^٣) \"سنن أبي داود\" (٢٦٦٠).\n(^٤) \"مجمل اللغة\" ٢/ ٧٠١.\n(^٥) \"سنن أبي داود\" (٢٦٦٠).","vol":"18","page":267},{"text":"ثالثها: الثالث الذي قَالَ: (هذا أول الغدر) سماه ابن إسحاق: عبد الله بن طارق (^١)، بدري، وقتله هؤلاء رميًا بالحجارة بالظهران، وكان خبيب قتل الحارث بن عامر يوم بدر، كما ذكره البخاري، وهو بضم الخاء المعجمة، ذكره البخاري وغيره في البدريين، وقال الدمياطي: إن الحارث بن عامر إنما قتله خبيب بن يساف بن عيينة ببدر؛ لأن خبيب بن عدي لم يشهد بدرًا.\nوقوله: (فابتاع خبيبًا بنو الحارث بن عامر بن نوفل بن عبد مناف). وقال ابن إسحاق: ابتاع خبيبًا حجير بن أبي إهاب -أخو الحارث- لأنه ابتاعه لعقبة بن الحارث ليقتله بأبيه (^٢)، وقيل: اشترك في ابتياعه أبو إهاب بن عزيز وعكرمة بن أبي جهل والأخنس بن شريق وعبيدة بن حكيم بن الأوقص وأمية بن أبي عتبة وبنو الحضرمي وصفوان بن أمية، وهم أبناء من قتل من المشركين ببدر، ودفعوه إلى عقبة فسجنه حَتَّى انقضت الأشهر الحرم فصلبوه بالتنعيم، فكان أول من صلب في ذات الله وأول من صلى ركعتين عند القتل، وقيل: زيد بن حارثة (يعني: أن زيد بن حارثة أول من سن ركعتين على قول) (^٣) حين أراد المكري الغدر به فيما ذكر في \"مرشد الزوار\" (^٤).\nوالدثنة -بدال مهملة مفتوحة ثم شاء مثلثة مكسورة وساكنة ثم نون مفتوحة- قتله صفوان بن أمية بأبيه.\n_________\n(^١) انظر \"سيرة ابن هشام\" ٣/ ١٦٤.\n(^٢) انظر في \"سيرة ابن هشام\" ٣/ ١٦٤.\n(^٣) من (ص ١).\n(^٤) ورد بهامش الأصل: قصة زيد بمكة قبل هذِه القصة، وقد رواها أبو عمر في \"استيعابه\" بسنده إلى الليث بن سعد قال: بلغني أن زيد بن حارثة، فذكر القصة.","vol":"18","page":268},{"text":"وقوله: (فأخبرني عبيد الله بن عياض [أن بنت الحارث أخبرته) القائل: (فأخبرني عبيد الله)] (^١) هو الزهري كما نبه عليه الدمياطي، لا كما قاله بعض الشراح أنه عمرو، وعبيد الله هذا: هو القاري من القارة، تابعي، ولم يذكره أحد في رجال البخاري كما ادعاه الدمياطي، نعم ذكره المزي، وهو والد محمد (^٢)، وسمَّى ابن إسحاق ابنة الحارث ماوية. وقيل: مارية. وهي مولاة حجر بن أبي إهاب، وكانت زوج عقبة بن الحارث، وسماها ابن بطال جويرية (^٣)، وفي \"معجم البغوي\": هي ماوية بنت حجير بن أبي إهاب (^٤). وللواقدي: هي مولاة بني عبد مناف (^٥). قَالَ الحميدي في \"جمعه\": رواية عبيد الله عنها هنا إلى قوله: (فلما خرجوا به من الحرم) (^٦)، والابن الذي خيف عليه من الموسى هو أبو الحسين بن الحارث بن عامر بن نوفل، وهو جد عبد الله بن عبد الرحمن بن أبي حسين المكي شيخ مالك.\nوجاء (واقتلهم بددا)، هو بفتح الباء الموحدة، والبدد: التفرق. قَالَ السهيلي: ومن رواه بكسر الباء فهو جمع بدة (^٧)، وهي: الفرقة والقطعة من الشيء المتبدد، ونصبه على الحال من المدعو، وبالفتح مصدر.\nو(المصرع): موضع سقوط الميت، و(الشِّلْو): العضو من اللحم. وعن الخليل أنه الجسد من كل شيء (^٨).\nقَالَ صاحب \"المطالع\": وهو متعين هنا -يعني أعضاء جسد- إذ لا يقال: أعضاء عضو.\n_________\n(^١) من (ص ١).\n(^٢) \"تهذيب الكمال\" ١٩/ ١٣٩.\n(^٣) \"شرح ابن بطال\" ٥/ ٢٠٨.\n(^٤) \"معجم الصحابة\" ٢/ ٢٦٥.\n(^٥) \"مغازي الواقدي\" ١/ ٣٥٤.\n(^٦) \"الجمع بين الصحيحين\" ٣/ ٢٥٤.\n(^٧) \"الروض الأنف\" ٤/ ٢٣٧\n(^٨) \"العين\" ٦/ ٢٨٤، مادة: شلو.","vol":"18","page":269},{"text":"و(الأوصال): جمع وصل. قاله الداودي، والممزع -بضم الميم وبالزاي وعين مهملة- المفرق ويروى أن الذي قتل خبيبًا هو أبو سروعة بكسر السين وقيل بفتحها، وفتح الراء وقيل بضمها، وقيل: إنه عقبة بن الحارث وقيل: أخوه، وكلاهما أسلم بعد ذلك، وكان عاصم قتل يوم أحد فتيين من بني عبد الدار أخوين، أمهما سلافة بنت سعد بن (شهيد) (^١)، وهي التي نذرت إن قدرت على قحف عاصم لتشربن فيه الخمر.\nو(الظلة): السحابة. وقيل: هي كل ما غطى وستر. وقال القزاز: ما يستظل به من ثوب أوشجر.\nو(الدبر): الزنابير، واحدها دبرة. وقال ابن فارس: هي النحل، وجمعه دبور (^٢). وقال ابن بطال: الدبر: جماعة النحل لا واحد لها، وكذلك الثَّوْلُ والخشرم ولا واحد لشيء منها، كما يقال لجماعة الجراد: رجل، ولجماعة النعام: خيط، ولجماعة الظباء: إجل، وليس بشيء (من) (^٣) ذَلِكَ واحد (^٤). ولم يرع ذَلِكَ المشركين وصدهم اللهو كما سبق في علم الله، والشعر الذي أنشده خبيب قَالَ ابن هشام في \"السيرة\": أكثر أهل العلم بالشعر ينكرها له (^٥).\nرابعها: في فوائده، فيه: أنه جائز أن يستأسر الرجل إذا أراد أن يأخذ برخصة الله في إحياء نفسه، كما فعل خبيب وصاحباه، وقال\n_________\n(^١) في (ص): سهيل.\n(^٢) \"مجمل اللغة\" ١/ ٣٤٥، مادة: دبر.\n(^٣) من (ص ١).\n(^٤) \"شرح ابن بطال\" ٥/ ٢٠٩.\n(^٥) \"سيرة ابن هشام\" ٣/ ١٦٩، وفيه: بعض أهل العلم.","vol":"18","page":270},{"text":"الحسن البصري: لا بأس أن يستأسر الرجل إذا خاف أن يغلب. وقال الأوزاعي: لا بأس بالأسير المسلم أن يأبى أن يمكن من نفسه ويمد عنقه للقتل (^١).\nوفيه: الأخذ بالشدة والإنابة من الأسر والأنفة من أن يجري عليه ملك كافر، كما فعل عاصم، واحد صاحبي خبيب حين أَبَى من السير معهم حَتَّى قتلوه. وقال الثوري: أكره للأسير المسلم أن يمكن من نفسه إلا مجبورا.\nوفيه استنان الركعتين لكل من قتل صبرًا.\nوفيه: استنان الاستحداد لمن أسر ولمن يقتل، والتنظيف لمن يضيع بعد القتل لئلا يطلع منه على قبح عورة.\nوفيه: أداء الأمانة إلى المشرك وغيره، وفيه: التورع من قتل أطفال المشركين؛ رجاء أن يكونوا مؤمنين.\nوفيه: الامتداح بالشعر في حين ينزل بالمرء هوان في دين أو ذلة ليسلي بذلك نفسه ويرغم بذَلِكَ أنف عدوه ويجدد في نفسه صبرًا وأنفة.\nوأما قولها: (يأكل من قطف عنب وإنه لموثق بالحديد وما بمكة من ثمر، وكانت تقول: إنه لرزق من الله رزقه خبيبًا). قَالَ ابن بطال: هذا ممكن أن يكون آية لله على الكفار وبرهانًا لنبيه، وتصحيحًا لرسالته عند الكافرة وأهل بلدها الكفار؛ من أجل ما كانوا عليه من تكذيب رسول الله - ﷺ -، وأما من يدعي اليوم مثل هذا بين ظهراني المسلمين، فليس له وجه. إذ المسلمون كلهم قد دخلوا في دين الله أفواجًا وآمنوا بمحمد وأيقنوا به، فأي معنى لإظهار آية عندهم؟ وعلى ما يستشهد\n_________\n(^١) انظر: \"النوادر والزيادات\" ٣/ ٣١٧.","vol":"18","page":271},{"text":"بها فيهم؛ لأنه قد يشك المرتاب ومن في قلبه جهل، فيقول: إذا جاز ظهور هذِه الآيات من غير نبي، فكيف يصدقها من نبي وغيره يأتي بها؟ فلو لم يكن في رفع هذِه إلا رفع الريب عن قلوب أهل التقصير والجهل؛ لكان قطع الذريعة واجبًا والمنع منها لازمًا لهذِه العلة، فكيف ولا معنى لها في الإسلام بعد تأصله، وعند أهل الإيمان بعد تمكنه؟ إلا أن يكون من ذَلِكَ مالًا يخرق عادة، ولا يقلب عينا، ولا يخرج عن معقول البشر، مثل أن يكرم الله عبدًا بإجابة دعوة من حينه في أمر عسير وسبب ممتنع ودفع نازل، وشنعة قد أضلت فيصرفها بلطفه عن وليه، وهذا ومثله مما يظهر فيه فضل الفاضل وكرامة الولي عند ربه، قَالَ: وقد أخبرني أبو عمران الفقيه الحافظ بالقيروان أنه وقف أبا بكر بن الطيب الباقلاني على تجويزه لهذِه المعجزات، فقال له: أرأيت إن قالت لنا المعتزلة: إن برهانًا على تصحيح مذهبنا وما ندعيه من المسائل المخالفة فحكم ظهور هذِه الآية على يدي رجل صالح منا؟ قَالَ أبو عمران: فأطرق عني ومطلني بالجواب، ثم اقتضيته في مجلس آخر فقال لي: كل ما اعترض من هذِه الأشياء شيئًا من الدين أو السنن، أو ما عليه صحيح العلم فلا يقبل أصلًا على أي طريق جاء. فهذا آخر ما رجع إليه ابن الطيب.\nوأما حماية الله عاصمًا من الدبر فلئلا ينتهك حرمته عدوه، فهذِه الكرامة التي تجوز، مثل ذَلِكَ غير منكر؛ لأن الله تعالى حماه على طريق العادات، ولم يكن قلب عين ولا خرق عادة، هذا وشبهه جائز.\nوفيه: علامة من علامات النبوة بإجابة دعوة عاصم بأن أخبر الله نبيه بالخبر قبل بلوغه على ألسنة المخلوقين (^١).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٠٨ - ٢٠٩.","vol":"18","page":272},{"text":"<span data-type='title' id=toc-2180>١٧١ - باب فَكَاكِ الأَسِيِر</span>\nفِيهِ عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ -.\n\n٣٠٤٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «فُكُّوا العَانِيَ -يَعْنِي الأَسِيرَ- وَأَطْعِمُوا الجَائِعَ وَعُودُوا المَرِيضَ». [٥١٧٤، ٥٣٧٣، ٥٦٤٩، ٧١٧٣ - فتح ٦/ ١٦٧]\n\n٣٠٤٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مُطَرِّفٌ، أَنَّ عَامِرًا حَدَّثَهُمْ، عَنْ أَبِي جُحَيْفَةَ - ﵁ - قَالَ: قُلْتُ لِعَلِيٍّ - ﵁ -: هَلْ عِنْدَكُمْ شَيْءٌ مِنَ الوَحْيِ إِلاَّ مَا فِي كِتَابِ اللهِ؟ قَالَ: وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ مَا أَعْلَمُهُ إِلاَّ فَهْمًا يُعْطِيهِ الله رَجُلًا فِي الْقُرْآنِ، وَمَا فِي هَذِهِ الصَّحِيفَةِ. قُلْتُ: وَمَا فِي الصَّحِيفَةِ؟ قَالَ: العَقْلُ، وَفَكَاكُ الأَسِيرِ، وَأَنْ لَا يُقْتَلَ مُسْلِمٌ بِكَافِرٍ. [انظر: ١١١ - مسلم: ١٣٧٠ - فتح ٦/ ١٦٧]\nثم ذكر حديث أَبِي مُوسَى قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"فُكُّوا العَانِيَ -يَعْنِي: الأَسِيرَ- وَأَطْعِمُوا الجَائِعَ، وَعُودُوا المَرِيضَ\".\nوحديث أَبِي جُحَيْفَةَ: قُلْتُ لِعَلِيٍّ - ﵁ -: هَلْ عِنْدَكُمْ شَيْءٌ مِنَ الوَحْيِ إِلَّا مَا فِي كِتَابِ اللهِ؟ قَالَ: وَالَّذِي فَلَقَ الحَبَّةَ وَبَرَأَ النَّسَمَةَ مَا أَعْلَمُهُ إِلَّا فَهْمًا يُعْطيهِ اللهُ رَجُلًا فِي القُرْآنِ، وَمَا فِي هذِه الصَّحِيفَةِ. قُلْتُ: وَمَا في الصَّحِيفَةِ؟ قَالَ: العَقْلُ، وَفَكَاكُ الأَسِيرِ، وَأَنْ لَا يُقْتَلَ مُسْلِمٌ بِكَافِرٍ.\nهذا الحديث من أفراده، وقد سلف في كتاب العلم، ويأتي في الديات أيضًا (^١)، وفكاك الأسير فرض كفاية لهذا الحديث وعلى هذا كافة العلماء.\n_________\n(^١) سيأتي برقم (٦٩٠٣) باب العاقلة.","vol":"18","page":273},{"text":"وقد روي عن عمر بن الخطاب أنه قَالَ: فكاك كل أسير من أسرى المسلمين من بيت المال (^١). وبه قَالَ إسحاق، وروي عن ابن الزبير أنه سأل الحسن بن علي عن فكاك الأسير قَالَ: على أهل الأرض التي يقاتل عليها (^٢). وروى أشهب وابن نافع، عن مالك أنه سُئل: أواجب على المسلمين افتداء من أسر منهم؟ قَالَ: نعم، أليس واجبًا عليهم أن يقاتلوا حَتَّى يستنقذوهم، فكيف لا يفدونهم بأموالهم (^٣)؟\nوعن أحمد: يفادون بالرءوس، وأما بالمال فلا أعرفه (^٤).\nوالحديث وهو (\"فكوا العاني\") عمومٌ في كل ما يفادى به، فلا معنى لقول أحمد، وقد قَالَ عمر بن عبد العزيز: إذا (خرج) (^٥) الذمي بالأسير من المسلمين فلا يحل للمسلمين أن يردوه إلى الكفر ليفادوه بما استطاعوا. قَالَ تعالى: ﴿وَإِنْ يَأْتُوكُمْ أُسَارَى تُفَادُوهُمْ﴾ [البقرة: ٨٥].\nوإطعام الجائع فرض على الكفاية أيضًا، ألا ترى لو أن رجلًا يموت جوعًا وعندك ما تُجِيبُه به، بحيث لا يكون في ذَلِكَ الموضع أحد غيرك فقد تعين الفرض عليك في إحياء نفسه وإمساك رمقه، فإذا ارتفعت حال الضرورة كان ذَلِكَ ندبًا، وسيأتي شيء منه في الأطعمة إن شاء الله.\nوعيادة المريض سنة متأكدة، ويحتمل كما قَالَ ابن بطال أن يكون فرض كفاية أيضًا.\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٦/ ٥٠١ (٣٣٢٥١).\n(^٢) المصدر السابق.\n(^٣) \"النوادر والزيادات\" ٣/ ٣٠١.\n(^٤) انظر: \"الكافي\" ٥/ ٤٨٥.\n(^٥) في (ص): أُخرِج.","vol":"18","page":274},{"text":"وأما يمين علي أن ما عنده إلا كتاب الله أو فهمًا يعطيه الله رجلًا، ففيه دلالة على صحة قول مالك: ليس العلم بكثرة الرواية، وإنما هو نور وفهم يضعه الله في قلب من يشاء. فمن أنكر هذا على مالك فلينكره على علي.\nوفيه: أن كتاب الله أصل العلم وأن الفهم عنه وعن الحديث المبين له.\nوقوله: (والذي فلق الحبة وبرأ النسمة). هو من أيمان العرب. قَالَ أبو عبيدة: (فلق الحب): شقها في الأرض حَتَّى تنبت ثم أثمرت، فكان منها حب كثير، وكل شيء شققته باثنين فقد فلقته. ومنه قوله تعالى: ﴿فَالِقُ الْحَبِّ وَالنَّوَى﴾ [الأنعام: ٩٥] و(النسمة): كل ذات نفس فهي نسمة، سميت بذلك لتنسمها الهواء، وبرأ الله الخلق: برأ خلقهم (^١).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢١٠ - ٢١١.","vol":"18","page":275},{"text":"<span data-type='title' id=toc-2181>١٧٢ - باب فِدَاءِ المُشرِكِينَ</span>\n٣٠٤٨ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ رِجَالًا مِنَ الأَنْصَارِ اسْتَأْذَنُوا رَسُولَ اللهِ - ﷺ -، فَقَالُوا: يَا رَسُولَ اللهِ، ائْذَنْ فَلْنَتْرُكْ لاِبْنِ أُخْتِنَا عَبَّاسٍ فِدَاءَهُ. فَقَالَ: «لَا تَدَعُونَ مِنْهَا دِرْهَمًا». [انظر: ٢٥٣٧ - فتح ٦/ ١٦٧]\n\n٣٠٤٩ - وَقَالَ إِبْرَاهِيمُ: عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِمَالٍ مِنَ البَحْرَيْنِ، فَجَاءَهُ العَبَّاسُ فَقَالَ: يَا رَسُولَ اللهِ، أَعْطِنِي فَإِنِّي فَادَيْتُ نَفْسِي، وَفَادَيْتُ عَقِيلًا. فَقَالَ: «خُذْ». فَأَعْطَاهُ فِي ثَوْبِهِ. [انظر: ٤٢١ - فتح ٦/ ١٦٧]\n\n٣٠٥٠ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ -وَكَانَ جَاءَ فِي أُسَارَى بَدْرٍ- قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي المَغْرِبِ بِالطُّورِ. [انظر: ٧٦٥ - مسلم: ٤٦٣ - فتح ٦/ ١٦٨]\nذكر فيه حديث مُوسى بْنِ عُقْبَةَ، عَنِ ابن شِهَاب، عن أَنَسٍ - ﵁ - أَنَّ رِجَالًا مِنَ الأَنْصَارِ اسْتَأْذَنُوا رَسُول اللهِ - ﷺ -، فَقًالُوا: يَا رَسُول اللهِ، ائْذَنْ لَنَا فَلْنَتْرُكْ لاِبْنِ أُخْتِنَا العَبَّاس فِدَاءَهُ. فَقَالَ: \"لَا تَدَعُونَ مِنْهُ دِرْهَمًا\"\nوَقَالَ أَنَسٌ: أُتِيَ النَّبِيُّ - ﷺ - بِمَالٍ مِنَ البَحْرَيْنِ، فَجَاءَهُ العَبَّاسُ فَقَالَ: يَا رَسُول اللهِ، أَعْطِنِي فَإِنِّي فَادَيْتُ نَفْسِي، وَفَادَيْتُ عَقِيلًا. قَالَ: \"خُذْ\". فَأَعْطَاهُ فِي ثَوْبِهِ.\nوحديث جُبَيْرٍ بن مطعم -وَكَانَ جَاءَ فِي أُسَارى بَدْرٍ -قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي المَغْرِبِ بِالطُّورِ.","vol":"18","page":276},{"text":"وحديث أنس الأول من أفراده. قَالَ الإسماعيلي: ولم يسمع موسى بن عقبة من ابن شهاب شيئًا (^١).\nوالحديثان بعده سلفا في الصلاة (^٢).\nوالعباس أسر يوم بدر وكان غنيًّا ففدى نفسه من القتل، وفدى عقيلًا بمال، ثم بقي على حاله بمكة إلى زمن خيبر، وقيل: إنه أسلم سنة ثمان قبل الفتح، وإنما سأل الأنصار الذين أسروا العباس أن يتركوا فداءه لمكان عمومته من رسول الله - ﷺ - إكرامًا له بذلك فأبى - ﷺ - من ذَلِكَ، وأراد توهين المشركين بالغرم، وأن يضعف قوتهم بأخذ المال منهم، وقيل: إنه كان تداين في ذَلِكَ العباس وبقي عليه الدين إلى وقت إسلامه. وكذلك قَالَ للنبي - ﷺ -: أعطني فإني فاديت نفسي وفاديت عقيلا، فغرم - ﷺ - ما يحمله العباس من ذَلِكَ بعد إسلامه مما أفاء الله على رسوله.\nوالترجمة صحيحة في جواز مفاداة المشركين من أيدي المسلمين وأن ذَلِكَ مباح بعد الإثخان، ومفاداة العباس لنفسه ولعقيل كان قبل الإثخان؛ فعاتب الله نبيه على ذَلِكَ، فلا تجوز المفاداة إلا بعد الإثخان وقلة قوة المشركين على المسلمين، أو لوجه من وجوه الصلاح يراه الإمام للمسلمين في ذَلِكَ. قاله ابن بطال.\n_________\n(^١) ورد بهامش الأصل: تعقبه ذلك العلائي في \"مراسيله\"؛ فقال: وذلك بعيد؛ لأن البخاري لا يكتفي بمجرد إمكان اللقاء، ولم أر من ذكر موسى بن عقبة بالتدليس. انتهى. وإني أيضًا أستبعد أن لا يكون سمع منه أيضًا؛ لأنه بَلَدِيُّه وفي عصره، والله أعلم.\n(^٢) حديث أنس سلف برقم (٤٢١) باب التسمية وتعليق القنو في المسجد، وحديث جبير بن مطعم سلف برقم (٧٦٥) كتاب الأذان، باب الجهر في المغرب.","vol":"18","page":277},{"text":"وكذلك حديث جبير بن مطعم فيه: جواز فداء أسرى المشركين؛ لأن جبيرًا جاء في فداء أسارى بني نوفل رهطه، فأطلقوا له بالفداء، وكان ذَلِكَ قبل الإثخان أيضًا، وقد سلف اختلاف العلماء في فداء الأسرى أو المن عليهم أو قتلهم في باب: فإما منا بعد وإما فداء (^١).\nوقال ابن أبي صفرة: لم يأذن الشارع للأنصار في أسرى بدر لكفرهم وشدة وطأتهم، ألا ترى أنه عوتب في الفداء حَتَّى يثخن في الأرض، فكيف يأذن في تركه حَتَّى يثخن أدبًا لهم، وإن كانت الأنصار قد طابت أنفسها، وشفع لأهل هوازن للرضاع الذي كان له فيهم، كما منَّ على أهل مكة بإسلامهم، وترك مكة مما فيها من جميع الأموال للرحم (^٢).\n_________\n(^١) سلف بعد حديث (٣٠١٧).\n(^٢) \"شرح ابن بطال\" ٥/ ٢١٢ - ٢١٣.","vol":"18","page":278},{"text":"<span data-type='title' id=toc-2182>١٧٣ - باب الحَرْبِيِّ إِذَا دَخَلَ دَارَ الإِسلامِ بِغَيْرِ أَمَانٍ</span>\n٣٠٥١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا أَبُو العُمَيْسِ، عَنْ إِيَاسِ بْنِ سَلَمَةَ بْنِ الأَكْوَعِ، عَنْ أَبِيهِ قَالَ: أَتَى النَّبِيَّ - ﷺ - عَيْنٌ مِنَ المُشْرِكِينَ وَهْوَ فِي سَفَرٍ، فَجَلَسَ عِنْدَ أَصْحَابِهِ يَتَحَدَّثُ ثُمَّ انْفَتَلَ، فَقَالَ النَّبِيُّ - ﷺ -: «اطْلُبُوهُ وَاقْتُلُوهُ». فَقَتَلَهُ فَنَفَّلَهُ سَلَبَهُ. [مسلم: ١٧٥٤ - فتح ٦/ ١٦٨]\nذكر فيه حديث سَلَمَةَ بْنِ الأَكْوَعِ - ﵁ - قَالَ: أَتَى النَّبِيَّ - ﷺ - عَيْنٌ مِنَ المُشْرِكِينَ وَهْوَ فِي سَفَرٍ، فَجَلَسَ عِنْدَ أَصْحَابِهِ يَتَحَدَّثُ ثُمَّ انْفَتَلَ، فَقَالَ النَّبِيُّ - ﷺ -: \"اطْلُبُوهُ وَاقْتُلُوهُ\". فَقَتَلْتُهُ، فَنَفَّلَنِي سَلَبَهُ.\nهذا الحديث أخرجه مسلم، وفيه: غزونا مع رسول الله - ﷺ - هوازن يعني حثينا. فذكره، وفي آخره: فقال: \"من قتل الرجل؟ \" قالوا: ابن الأكوع. قَالَ: \"له سلبه أجمع\" وللإسماعيلي: \"على الرجل فاقتلوه\" فابتدره القوم، وفي رواية: \"من قتله فله سلبه\".\nقَالَ ابن المنير: ترجمة الباب أعم؛ لأن الجاسوس حكمه غير حكم الحربي المطلق الداخل بغير أمان (^١).\nأما فقه الباب ففيه: قتل الجاسوس الحربي، وعليه جماعة العلماء، وفيه: طاعة الشارع. وفيه: نفل الأسلاب، ويأتي بيانه.\nواختلف في الحربي يدخل دار الإسلام بغير أمان، فقال مالك: هو فيء لجميع المسلمين (^٢)، وهو قول أبي حنيفة وأبي يوسف. وقال محمد: لمن وجده (^٣). وقال الشافعي: هو فيء إلا أن يسلم قبل الظفر\n_________\n(^١) \"المتواري\" ص ١٧٦.\n(^٢) انظر: \"المدونة\" ١/ ٣٧٢ - ٣٧٣، \"مواهب الجليل\" ٤/ ٥٦٢.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٤٧.","vol":"18","page":279},{"text":"به. (^١) وظاهر الحديث يدل أنه لمن وجده؛ لأنه - ﷺ - إنما أعطى سلبه لسلمة وحده؛ لأنه كان وجده، ومن قَالَ: إنه فيء فلأنه مما لم يوجف عليه بخيل ولا ركاب، خرج من باب المغانم إلى باب الفيء، والفيء للإمام يصنع فيه ما شاء حيث شاء، ومن قَالَ: إنه لمن وجده حكم له بحكم الغنائم أنها لمن أخذها بعد الخمس، وهو القياس كما قَالَ الطحاوي، وفيه الخمس؛ لأنه لم يؤخذ بقوة من المسلمين.\nواختلفوا في الحربي يدخل دار الإسلام ويقول: جئت مستأمنًا. فقال مالك: الإمام مخير في ذَلِكَ يرى رأيه فيه (^٢)، وهو قول الأوزاعي. وقال أبو حنيفة: هو فيء (^٣). وروى ابن وهب عن مالك في مركب تطرحه الريح إلى ساحل المسلمين، فيقولون: نحن تجار، إنهم فيء ولا يخمسون (^٤).\nواحتج الشافعي بحديث سلمة بن الأكوع في أن السلب من رأس الغنيمة (^٥). قَالَ ابن القصار: وسلمة إنما كان مستحقًا لكل الغنيمة إلا الخمس منها؛ لأنه لم يكن من جملة عسكر، وإنما اتبعه وحده، فله ما أخذ منه غير الخمس، فترك الشارع له الخمس زيادة على الأربعة أخماس التي له، قَالَ: وهذا يجوز عندنا كما لو رأى الحط في رد الخمس في وقت من الأوقات على الغانمين بفعل؛ لأن الخمس إليه يصرفه على ما يؤدي إليه اجتهاده، فلا دليل لهم في الحديث.\n_________\n(^١) \"التهذيب\" ٥/ ١٥٦ - ١٥٧.\n(^٢) \"المدونة\" ١/ ٣٧٣.\n(^٣) انظر: \"مختصر الطحاوي\" ص ٢٩٢.\n(^٤) \"المدونة\" ١/ ٣٧٣.\n(^٥) \"الأم\" ٤/ ٦٦.","vol":"18","page":280},{"text":"واختلف في الجاسوس المعاهد والذمي، فقال مالك والأوزاعي: يصي رنا قضًا للعهد، فإن رأى الإمام استرقاقه أرقه، ويجوز قتله عند الجمهور، كما قَالَ النووي: لا ينتقض عهده بذلك إلا أن يكون شرط عليه انتقاضه به (^١).\nوأما المسلم، فعند الشافعي وأبي حنيفة وبعض المالكية في آخرين: يعزر مما يراه الإمام إلا القتل. وقال مالك: يجتهد فيه الإمام. قَالَ عياض: قَالَ كبار أصحابنا: يقتل. (^٢)\nواختلفوا في تركه بالتوبة، قَالَ ابن الماجشون: إن عرف بذلك قتل وإلا عزر (^٣). وعند أبي حنيفة: السلب: ما على المقتول من ثياب وسلاح ومركب (^٤). وعندنا فيه تفاريع ذكرناها في الفروع.\n_________\n(^١) انظر: \"روضة الطالبين\" ١٠/ ٣٣٨.\n(^٢) \"إكمال المعلم\" ٧/ ٥٣٧ - ٥٣٨.\n(^٣) \"شرح مسلم\" للنووي ١٢/ ٦٧، وانظر: \"النوادروالزيادات\" ٣/ ٣٥٢، \"أحكام القرآن\" لابن العربي ٤/ ١٧٨٣، \"المغني\" ١٣/ ٢٣٩.\n(^٤) انظر: \"الهداية\" ٢/ ٤٤٢.","vol":"18","page":281},{"text":"<span data-type='title' id=toc-2183>١٧٤ - باب يُقَاتَلُ عَنْ أَهْلِ الذِّمَّهَ وَلَا يُسْتَرَقُّونَ</span>\n٣٠٥٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ حُصَيْنٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عُمَرَ - ﵁ - قَالَ: وَأُوصِيهِ بِذِمَّةِ اللهِ وَذِمَّةِ رَسُولِهِ - ﷺ - أَنْ يُوفَى لَهُمْ بِعَهْدِهِمْ، وَأَنْ يُقَاتَلَ مِنْ وَرَائِهِمْ، وَلَا يُكَلَّفُوا إِلاَّ طَاقَتَهُمْ. [انظر: ١٣٩٢ - فتح ٦/ ١٦٩]\nذكر فيه عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عُمَرَ - ﵁ - قَالَ: وَأُوصِيهِ بِذِمَّةِ اللهِ وَذِمَّةِ رَسُولِهِ أَنْ يُوفَى لَهُمْ بِعَهْدِهِمْ، وَأَنْ يُقَاتَلَ مِنْ وَرَائِهِمْ، وَلَا يُكَلَّفُوا إِلَّا طَاقَتَهُمْ.\nوقد سلف مطولًا في آخر الجنائز (^١)، والذمة: العهد. يريد: أهل الكتاب. ولا خلاف فيه؛ لأنهم إنما بذلوا الجزية على أن يأمنوا في أنفسهم وأموالهم وأهليهم.\nوقوله: (وأن يقاتل من ورائهم). يعني: بين أيديهم كل مسلم وكافر، كما يقاتل من ظلم مسلمًا.\nوما ذكر من الاسترقاق ليس في الخبر، واختلف فيه إذا نقض الذمي العهد هل يسترق؟ قَالَ أشهب: لا. وقال ابن القاسم: نعم. محتجًا بأن الذمة لو حمتهم من الرقة عند بعضهم لحمتهم من القتل، وقد صلب عمر يهوديًّا أراد اغتصاب امرأة، ورأى الصديق استرقاق أهل الردة، فكيف بكفار نقضوا العهد (^٢)؟\n_________\n(^١) سلف برقم (١٣٩٢) باب ما جاء في قبر النبي - ﷺ - ..\n(^٢) انظر: \"المدونة\" ١/ ٣٨٢.","vol":"18","page":282},{"text":"<span data-type='title' id=toc-2184>١٧٥ - باب جَوَائِزِ الوَفْدِ </span>(^١)\n٣٠٥٣ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّهُ قَالَ: يَوْمُ الخَمِيسِ، وَمَا يَوْمُ الخَمِيسِ ثُمَّ بَكَى حَتَّى خَضَبَ دَمْعُهُ الحَصْبَاءَ فَقَالَ اشْتَدَّ بِرَسُولِ اللهِ - ﷺ - وَجَعُهُ يَوْمَ الخَمِيسِ فَقَالَ: «ائْتُونِي بِكِتَابٍ أَكْتُبْ لَكُمْ كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ أَبَدًا». فَتَنَازَعُوا وَلَا يَنْبَغِي عِنْدَ نَبِيٍّ تَنَازُعٌ فَقَالُوا: هَجَرَ رَسُولُ اللهِ - ﷺ -. قَالَ: «دَعُونِي فَالَّذِى أَنَا فِيهِ خَيْرٌ مِمَّا تَدْعُونِي إِلَيْهِ». وَأَوْصَى عِنْدَ مَوْتِهِ بِثَلَاثٍ «أَخْرِجُوا المُشْرِكِينَ مِنْ جَزِيرَةِ الْعَرَبِ، وَأَجِيزُوا الوَفْدَ بِنَحْوِ مَا كُنْتُ أُجِيزُهُمْ». وَنَسِيتُ الثَّالِثَةَ.\nوَقَالَ يَعْقُوبُ بْنُ مُحَمَّدٍ: سَأَلْتُ المُغِيرَةَ بْنَ عَبْدِ الرَّحْمَنِ عَنْ جَزِيرَةِ العَرَبِ. فَقَالَ: مَكَّةُ وَالْمَدِينَةُ وَالْيَمَامَةُ وَالْيَمَنُ. وَقَالَ يَعْقُوبُ: وَالْعَرْجُ أَوَّلُ تِهَامَةَ. [انظر: ١١٤ - مسلم: ١٦٣٧ - فتح ٦/ ١٧٠]\nحدثنا قَبِيصَةُ، ثَنَا ابن عُيَيْنَةَ، عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ أَنَّهُ قَالَ: يَوْمُ الخَمِيسِ، وَمَا يَوْمُ الخَمِيسِ .. إلى أن قال: وَأَوْصَى عِنْدَ مَوْتِهِ بِثَلَاثٍ: \"أَخْرِجُوا المُشْرِكينَ مِنْ جَزِيرَةِ العَرَبِ، وَأَجِيزُوا الوَفْدَ بِنَحْوِ مَا كنْتُ أُجِيزُهُمْ\". وَنَسِيتُ الثَّالِثَةَ.\nوَقَالَ يَعْقُوبُ بْنُ مُحَمَّدٍ: سَأَلْتُ المُغِيرَةَ بْنَ عَبْدِ الرَّحْمَنِ عَنْ جَزِيرَةِ العَرَبِ، فَقَالَ: مَكَّةُ، وَالْمَدِينَةُ، وَالْيَمَامَةُ، وَالْيَمَنُ. وَقَالَ يَعْقُوبُ: وَالْعَرْجُ أَوَّلُ تِهَامَةَ.\nالشرح:\nكذا في الأصول: (حَدَّثنَا قبيصة). قَالَ الجياني: كذا في نسخة أبي زيد والنسفي وأبي أحمد، وعن ابن السكن، عن الفربري، عن البخاري:\n_________\n(^١) ورد بالهامش ما نصه: باب هل يستشفع إلى أهل الذمة ومعاملتهم.","vol":"18","page":283},{"text":"حَدَّثَنَا قتيبة: بدل (قبيصة) وهو ما ذكره في باب مرضه من المغازي، وتكرر قتيبة، عن ابن عيينة في مواضع، ولعل البخاري سمع الحديث منهما، غير أنه لا يحفظ لقبيصة، عن ابن عيينة شيئًا في \"الجامع\"، ولا ذكره الكلاباذي فيمن روى في \"الجامع\" عن غير الثوري (^١).\nوالثالثة: ورد في رواية ستأتي أنها القرآن، وعن المهلب: هي تجهيز جيش أسامة بن زيد، وكان المسلمون اختلفوا في ذَلِكَ على الصديق فأعلمهم أنه - ﷺ - عهد بذلك عند موته (^٢). وقال عياض: يحتمل أنها قوله: \"لا تتخذوا قبري وثنًا يعبد\" (^٣) فذكر مالك معناه مع إجلاء اليهود (^٤).\nوفيه: سنة إجازة الوفد، وهو من باب الائتلاف، وهو عام في جميع الوفود الواردين على الخليفة، من الروم كانوا أو من المسلمين؛ لأنهم وإن كانوا من الروم فإنهم لا يأتون إلا بأمر فيه منفعة وصلاح للمسلمين، فكذلك أمر - ﷺ - بالوصاة بإجازتهم، وأيضًا فإنهم ضيوف، وقد قَالَ - ﷺ - فيهم: \"جائزته يوم وليلة\" (^٥)، ولم يخص فهو عام.\nوفيه: دلالة (على) (^٦) أن الوصية المدعاة لعلي باطلة؛ لأنه لو كان وصيًّا كما زعموا لعلم قضية جيش أسامة كما علم ذَلِكَ الصديق وما جهله.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٣٤ - ٦٣٥.\n(^٢) \"شرح ابن بطال\" ٥/ ٢١٥.\n(^٣) علم عليها في الأصل (لا .. إلى) لعله يعني نسخة كما في اصطلاح المحدِّثين، وقد تعني علامة الحذف.\n(^٤) \"إكمال المعلم\" ٥/ ٣٨٣.\n(^٥) سيأتي برقم (٦١٣٥) كتاب الأدب، باب إكرام الضيف وخدمته.\n(^٦) من (ص ١).","vol":"18","page":284},{"text":"وقوله: (فقالوا: هجر رسول الله) أي: اختلط، وأهجر: أفحش، قاله ابن بطال (^١)، وقال ابن التين: أي: هذى؛ يقال: هجر العليل، إذا هذى، يهجر هَجرًا بالفتح، والهُجر -بالضم- الإفحاش. قَالَ ابن دريد: يقال: هجر الرجل في المنطق، إذا تكلم مما لا معنى له (^٢)، وأهجر: إذا أفحش.\nوقوله: (\"ائتوني بكتاب أكتب لكم كتابًا لن تضلوا بعده أبدا\" فتنازعوا ولا ينبغي عند نبي تنازع، قالوا: هجر رسول الله - ﷺ -؛ فقال: \"دعوني\") لا شك أنه - ﷺ - لم يكن ليدع شيئًا أمر بتبليغه لتنازعهم مع أن الوحي كان ينزل عليه، فلو عورض في شيء أمر بتبليغه لبلغه، ولكان الله تعالى يعاتب من حال بينه وبين ما يريد، وقد تكفل (الله) (^٣) له ولأمته بإظهار الدين كله وتمامه ووفاء ما وعده، ولم يكن يذكر إخراج المشركين وإجازة الوفد، وفي رواية أخرى أنه أوصى بالقرآن ويدع ما هو أوكد منه، وقد يكون هذا هو الذي أراد أن يكتبه، وقد بقي بعد ذَلِكَ أيامًا يمكنه التبليغ فيها؛ لأنه توفي يوم الاثنين حين اشتد الضَّحَاءُ بعد أن نظر إلى الناس قيامًا وهم في صلاة الصبح.\nو\"جزيرة العرب\" ذكر في الكتاب عن المغيرة تفسيرها وعنه زيادة: وقرياتها. وعن مالك إنها المدينة. وعن أبي عبيد: هي ما بين حفر أبي موسى بطوارة من أرض العراق إلى أقصى اليمن في الطول، وما بين رمل بيرين إلى منقطع السماوة في العرض (^٤)، ونقل الشيخ أبو الحسن\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢١٥.\n(^٢) \"جمهرة اللغة\" ١/ ٤٦٨.\n(^٣) من (ص ١).\n(^٤) \"غريب الحديث\" ١/ ٢٤٤.","vol":"18","page":285},{"text":"عن مالك أنها الحجاز ومكة والمدينة واليمن، وروى يعقوب بن محمد الزهري عنه: واليمامة. وقال الأصمعي: حدها من عدن إلى ريف العراق طولًا، ومن تهامة وما وراءها إلى أطراف الشام عرضًا، وهي عند الجويني والقاضي الحسين: الحجاز، وهو مكة والمدينة واليمامة وقراها (^١)، والمشهور أن الحجاز بعض الجزيرة، وبه جزم العراقيون وغيرهم. وقالوا: المراد بالجزيرة في الحديث: الحجاز، ويؤيده رواية أحمد من حديث أبي عبيدة بن الجراح: آخر ما تكلم به رسول الله - ﷺ -: \"أخرجوا يهود الحجاز وأهل نجران من جزيرة العرب\" (^٢) انتهى، فلم يتفرغ أبو بكر لذلك، فأجلاهم عمر، قيل كانوا زهاء أربعين ألفا. ولم ينقل أن أحدًا من الخلفاء أجلاهم من اليمن مع أنها من الجزيرة، وإنما أخرج أهل نجران من الجزيرة وإن لم يكن من الحجاز؛ لأنه - ﷺ - صالحهم على أن لا يأكلوا الربا فأكلوه، رواه أبو داود من طريق ابن عباس (^٣). وعن الأصمعي: هي ما لم يبلغه ملك فارس من أقصى عدن أبين إلى أطراف الشام طولًا، ومن جدة إلى ريف العراق عرضًا، وفي رواية أبي عبيد عنه: (الطول) (^٤) من أقصى عدن إلى ريف العراق طولًا، وعرضًا من جدة وما والاها إلى ساحل البحر إلى أطراف الشام (^٥).\n_________\n(^١) \"شرح مسلم\" للنووي ١١/ ٩٣.\n(^٢) \"مسند أحمد\" ١/ ١٩٦.\n(^٣) \"سنن أبي داود\" (٣٠٤١).\n(^٤) في \"غريب الحديث\": جزيرة العرب. ولعله الأنسب للسياق.\n(^٥) \"غريب الحديث\" ١/ ٢٤٤.","vol":"18","page":286},{"text":"وقال الشعبي: هي ما بين قادسية الكوفة إلى حضرموت. قَالَ الخليل فيما نقله أبو عبيد البكري: سميت جزيرة العرب؛ لأن بحر فارس وبحر الحبش والفرات ودجلة أحاطت بها، وهي أرض العرب ومعدنها (^١). قَالَ أبو إسحاق الحربي: أخبرني عبد الله بن شبيب عن زهير بن محمد عن محمد بن فضالة إنما سميت جزيرة لإحاطة البحر بها والأنهار من أقطارها وأطوارها، وذلك أن الفرات أقبل من بلاد الروم فظهر بناحية قنسرين ثم انحط عن الجزيرة، وهي ما بين الفرات والدجلة، وعن سواد العراق حَتَّى (وقع) (^٢) في البحر من ناحية البصرة والأُبُلَّة، وامتد البحر من ذَلِكَ الموضع مغربًا مطيفًا ببلاد العرب منعطفًا عليها، فأتى منها على سفوان وكاظمة ونفذ إلى القطيف وهجر وأسياف عمان والشحر وسال منه عنق إلى حضرموت إلى أبين وعدن ودهلك، واستطال ذَلِكَ العنق فطعن في تهائم اليمن بلاد حكم والأشعريين وعك، ومضى إلى جدة وساحل مكة وإلى الجار ساحل المدينة، وإلى ساحل تَيْماء وأَيْلَة حَتَّى بلغ إلى قلزم مصر وخالط بلادها، وأقبل النيل في غربي هذا (العنق) (^٣) من أعلى بلاد السودان مستطيلًا معارضًا للبحر، حَتَّى دفع في بحر الشام، ثم قطع ذَلِكَ البحر من مصر حَتَّى بلاد فلسطين ومر بعسقلان وسواحلها، وأتى على صور بساحل الأردن وعلى بيروت وذواتها من سواحل دمشق، ثم نفذ إلى سواحل حمص وسواحل قنسرين، حَتَّى خالط الناحية التي أقبل منها الفرات منحطا على أطراف قنسرين والجزيرة إلى سواد العراق،\n_________\n(^١) \"العين\" ٦/ ٦٢، وانظر \"معجم ما استعجم\" ٢/ ٣٨١ - ٣٨٢.\n(^٢) في (ص): دفع.\n(^٣) في الأصل: العمق، وما أثبتناه موافق لـ \"معجم البلدان\" ٢/ ١٣٧.","vol":"18","page":287},{"text":"فصارت بلاد العرب من هذِه الجزيرة التي تركوها على خمسة أقسام: تهامة، والحجاز، ونجد، والعروض، واليمن (^١).\nفرع: يمنع كل كافر عندنا وعند مالك من استيطان الحجاز -وهو ما ذكرناه- ولا يمنعون من ركوب بحره، ولو دخل بغير إذن (الإمام) (^٢) أخرجه وعذره إن علم أنه ممنوع، فإن استأذن في دخوله أذن الإمام أو نائبه فيه إن كان مصلحة للمسلمين كرسالة وحمل ما يحتاج إليه، وعن أبي حنيفة جواز سكناهم الحرم، ويمنع دخول (حرم) (^٣) مكة، قَالَ تعالى: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ﴾ [التوبة: ٢٨] والمراد به هنا جميع الحرم (^٤)، وقال - ﷺ -: \"إن الشيطان أيس أن يعبد في جزيرة العرب\" (^٥)، فلو دخله ومات لم يدفن فيه، وإن مات في غير الحرم من الحجاز وتعذر نقله دفن هناك، وحرم المدينة لا يلحق بحرم مكة فيما ذكرنا، لكن استحسن الروياني أن يخرج منه إذا لم يتعذر الإخراج ويدفن خارجه (^٦).\nفائدة: قوله: (\"وأجيزوا الوفد\") أي: أعطوا القادمين عليكم.\nوالجائزة: قدر ما يجوز به المسافر من منهل إلى منهل، وجائزته يوم وليلة.\n_________\n(^١) \"معجم البلدان\" ٢/ ١٣٧.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) انظر: \"شرح مسلم\" للنووي ١١/ ٩٤.\n(^٥) رواه مسلم (٢٨١٢) كتاب صفة الجنة والنار، باب تحريش الشيطان وبعثه سراياه لفتنة الناس.\n(^٦) \"روضة الطالبين\" ١٠/ ٣١٠.","vol":"18","page":288},{"text":"<span data-type='title' id=toc-2185>١٧٧ - باب التَّجَمُّلِ لِلْوُفُودِ</span>.\n٣٠٥٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ ابْنَ عُمَرَ - ﵄ - قَالَ: وَجَدَ عُمَرُ حُلَّةَ إِسْتَبْرَقٍ تُبَاعُ فِي السُّوقِ فَأَتَى بِهَا رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، ابْتَعْ هَذِهِ الْحُلَّةَ فَتَجَمَّلْ بِهَا لِلْعِيدِ وَلِلْوُفُودِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا هَذِهِ لِبَاسُ مَنْ لَا خَلَاقَ لَهُ، أَوْ إِنَّمَا يَلْبَسُ هَذِهِ مَنْ لَا خَلَاقَ لَهُ». فَلَبِثَ مَا شَاءَ الله ثُمَّ أَرْسَلَ إِلَيْهِ النَّبِيُّ - ﷺ - بِجُبَّةِ دِيبَاجٍ، فَأَقْبَلَ بِهَا عُمَرُ حَتَّى أَتَى بِهَا رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، قُلْتَ: «إِنَّمَا هَذِهِ لِبَاسُ مَنْ لَا خَلَاقَ لَهُ أَوْ: \"إِنَّمَا يَلْبَسُ هَذِهِ مَنْ لا خَلَاقَ لَهُ\". ثُمَّ أَرْسَلْتَ إِلَيَّ بِهَذِهِ! فَقَالَ: «تَبِيعُهَا، أَوْ تُصِيبُ بِهَا بَعْضَ حَاجَتِكَ». [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح ٦/ ١٧١]\nذكر فيه حديث ابن عُمَرَ - ﵄ - قَالَ: وَجَدَ عُمَرُ - ﵁ - حُلَّةَ إِسْتَبْرَقٍ تُبَاعُ فِي السُّوقِ .. الحديث.\nوقد سلف في العيدين (^١)، وهو لائح أن من السنة المعروفة التجمل للوفد والعيد بحسن الثياب؛ لأن فيه جمالًا للإسلام وأهله وإرهابًا للعدو وتعظيمًا للمسلمين.\nوقول عمر - ﵁ -: (فتجمل بها للعيد والوفد). يدل أن ذَلِكَ من عادتهم وفعلهم. وقال الأبهري: إنما نهى الشارع عن الحرير والذهب للرجال، لأنه من زي النساء وفعلهن، وقد نهى - ﷺ - أن يتشبه الرجال بالنساء، وقيل: إنما نهى عن ذَلِكَ؛ لأنه من باب السرف والخيلاء، (وفي جواز) (^٢) لباسه في الحرب للترهيب على العدو، وقد سلف اختلافهم\n_________\n(^١) سلف برقم (٩٤٨) كتاب العيدين، باب في العيدين والتجمل فيهما.\n(^٢) في (ص): وقد جوز.","vol":"18","page":289},{"text":"فيه، وسيأتي أيضًا في كتاب اللباس (^١).\nوفي قول عمر: (قلتَ: \"إنما هذِه لباس من لا خلاق له\". ثم أرسلت إليَّ) أنه ينبغي السؤال عما يشكل.\nوقوله: (\"تبيعها وتصيب بها بعض حاجتك\") فيه: أنه لا بأس بالتجارة والانتفاع مما لا يجوز لبسه.\n_________\n(^١) سيأتي برقم (٥٨٤١) باب الحرير للنساء.","vol":"18","page":290},{"text":"<span data-type='title' id=toc-2186>١٧٨ - باب كَيفَ يُعْرَضُ الإِسْلَامُ عَلَى الصَّبِيِّ</span>\n٣٠٥٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ أَخْبَرَهُ، أَنَّ عُمَرَ انْطَلَقَ فِي رَهْطٍ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مَعَ النَّبِيِّ - ﷺ - قِبَلَ ابْنِ صَيَّادٍ حَتَّى وَجَدُوهُ يَلْعَبُ مَعَ الغِلْمَانِ عِنْدَ أُطُمِ بَنِي مَغَالَةَ، وَقَدْ قَارَبَ يَوْمَئِذٍ ابْنُ صَيَّادٍ يَحْتَلِمُ، فَلَمْ يَشْعُرْ حَتَّى ضَرَبَ النَّبِيُّ - ﷺ - ظَهْرَهُ بِيَدِهِ، ثُمَّ قَالَ النَّبِيُّ - ﷺ -: «أَتَشْهَدُ أَنِّي رَسُولُ اللهِ - ﷺ -؟». فَنَظَرَ إِلَيْهِ ابْنُ صَيَّادٍ فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ الأُمِّيِّينَ. فَقَالَ ابْنُ صَيَّادٍ لِلنَّبِيِّ - ﷺ -: أَتَشْهَدُ أَنِّي رَسُولُ اللهِ؟. قَالَ لَهُ النَّبِيُّ - ﷺ -: «آمَنْتُ بِاللهِ وَرُسُلِهِ» قَالَ النَّبِيُّ - ﷺ -: «مَاذَا تَرَى؟». قَالَ ابْنُ صَيَّادٍ: يَأْتِينِي صَادِقٌ وَكَاذِبٌ. قَالَ النَّبِيُّ - ﷺ -: «خُلِطَ عَلَيْكَ الأَمْرُ». قَالَ النَّبِيُّ - ﷺ -: «إِنِّي قَدْ خَبَأْتُ لَكَ خَبِيئًا». قَالَ ابْنُ صَيَّادٍ: هُوَ الدُّخُّ. قَالَ النَّبِيُّ - ﷺ -: «اخْسَأْ، فَلَنْ تَعْدُوَ قَدْرَكَ». قَالَ عُمَرُ: يَا رَسُولَ اللهِ، ائْذَنْ لِي فِيهِ أَضْرِبْ عُنُقَهُ. قَالَ النَّبِيُّ - ﷺ -: «إِنْ يَكُنْهُ فَلَنْ تُسَلَّطَ عَلَيْهِ، وَإِنْ لَمْ يَكُنْهُ فَلَا خَيْرَ لَكَ فِي قَتْلِهِ». [انظر: ١٣٥٤ - مسلم: ٢٩٣٠ - فتح ٦/ ١٧١]\n\n٣٠٥٦ - قَالَ ابْنُ عُمَرَ: انْطَلَقَ النَّبِيُّ - ﷺ - وَأُبَىُّ بْنُ كَعْبٍ يَأْتِيَانِ النَّخْلَ الذِي فِيهِ ابْنُ صَيَّادٍ، حَتَّى إِذَا دَخَلَ النَّخْلَ طَفِقَ النَّبِيُّ - ﷺ - يَتَّقِى بِجُذُوعِ النَّخْلِ، وَهْوَ يَخْتِلُ ابْنَ صَيَّادٍ أَنْ يَسْمَعَ مِنِ ابْنِ صَيَّادٍ شَيْئًا قَبْلَ أَنْ يَرَاهُ، وَابْنُ صَيَّادٍ مُضْطَجِعٌ عَلَى فِرَاشِهِ فِي قَطِيفَةٍ لَهُ فِيهَا رَمْزَةٌ، فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ النَّبِيَّ - ﷺ - وَهْوَ يَتَّقِي بِجُذُوعِ النَّخْلِ، فَقَالَتْ لاِبْنِ صَيَّادٍ: أَيْ صَافِ -وَهْوَ اسْمُهُ- فَثَارَ ابْنُ صَيَّادٍ، فَقَالَ النَّبِيُّ - ﷺ -: «لَوْ تَرَكَتْهُ بَيَّنَ». [انظر: ١٣٥٥ - مسلم: ٢٩٣١ - فتح ٦/ ١٧٢]\n\n٣٠٥٧ - وَقَالَ سَالِمٌ: قَالَ ابْنُ عُمَرَ: ثُمَّ قَامَ النَّبِيُّ - ﷺ - فِي النَّاسِ، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ ذَكَرَ الدَّجَّالَ فَقَالَ: «إِنِّي أُنْذِرُكُمُوهُ، وَمَا مِنْ نَبِيٍّ إِلاَّ قَدْ أَنْذَرَهُ قَوْمَهُ، لَقَدْ أَنْذَرَهُ نُوحٌ قَوْمَهُ، وَلَكِنْ سَأَقُولُ لَكُمْ فِيهِ قَوْلًا لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ، تَعْلَمُونَ أَنَّهُ أَعْوَرُ وَأَنَّ اللهَ لَيْسَ بِأَعْوَرَ». [٧٤٠٧،٧١٢٧،٧١٢٣،٦١٧٥،٤٤٠٢،٣٤٣٩،٣٣٣٧ - مسلم: ١٦٩ - فتح ٦/ ١٧٢]","vol":"18","page":291},{"text":"ذكر حديث ابن عُمَرَ - ﵄ - في قصة ابن صياد بطوله.\nوقد سلف في الجنائز، وموضع الترجمة منه قوله: \"أتشهد أني رسول الله؟ \"\nالأطم: الحصين، وجمعه آطام. والدخ: هو الدخان كما قاله ابن فارس (^١)، وغيره، وقيل: حبة من الحبوب. والختل: الخدع.\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٢١. مادة: دخ.","vol":"18","page":292},{"text":"<span data-type='title' id=toc-2187>١٧٩ - باب قَوْلِ النَّبِيِّ - ﷺ - لِلْيَهُودِ: \"أَسْلِمُوا تَسْلَمُوا</span>\"\nقَالَة الَمقْبُرِيُّ، عَنْ أَى هُرَيْرَةَ. [٣١٦٧ - فتح ٦/ ١٧٥] (^١)\n_________\n(^١) لم يذكره المصنف في الأصل، والمثبت من اليونينية.","vol":"18","page":293},{"text":"<span data-type='title' id=toc-2188>١٨٠ - باب إِذَا أَسْلَمَ قَوْمٌ فِي دَارِ الحَرْبِ وَلَهُمْ مَالٌ وَأَرَضُونَ، فَهْيَ لَهُمْ</span>\n٣٠٥٨ - حَدَّثَنَا مَحْمُودٌ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، أَيْنَ تَنْزِلُ غَدًا فِي حَجَّتِهِ. قَالَ: «وَهَلْ تَرَكَ لَنَا عَقِيلٌ مَنْزِلًا». ثُمَّ قَالَ: نَحْنُ نَازِلُونَ غَدًا بِخَيْفِ بَنِي كِنَانَةَ الْمُحَصَّبِ، حَيْثُ قَاسَمَتْ قُرَيْشٌ عَلَى الْكُفْرِ». وَذَلِكَ أَنَّ بَنِي كِنَانَةَ حَالَفَتْ قُرَيْشًا عَلَى بَنِي هَاشِمٍ أَنْ لَا يُبَايِعُوهُمْ وَلَا يُئْوُوهُمْ. قَالَ الزُّهْرِيُّ وَالخَيْفُ الوَادِي. [انظر: ١٥٨٨ - مسلم: ١٣٥١ - فتح ٦/ ١٧٥]\n\n٣٠٥٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ الخَطَّابِ - ﵁ - اسْتَعْمَلَ مَوْلًى لَهُ يُدْعَى: هُنَيًّا عَلَى الْحِمَى فَقَالَ يَا هُنَيُّ، اضْمُمْ جَنَاحَكَ عَنِ الْمُسْلِمِينَ، وَاتَّقِ دَعْوَةَ المَظْلُومِ، فَإِنَّ دَعْوَةَ المَظْلُومِ مُسْتَجَابَةٌ، وَأَدْخِلْ رَبَّ الصُّرَيْمَةِ وَرَبَّ الْغُنَيْمَةِ، وَإِيَّاىَ وَنَعَمَ ابْنِ عَوْفٍ، وَنَعَمَ ابْنِ عَفَّانَ، فَإِنَّهُمَا إِنْ تَهْلِكْ مَاشِيَتُهُمَا يَرْجِعَا إِلَى نَخْلٍ وَزَرْعٍ، وَإِنَّ رَبَّ الصُّرَيْمَةِ وَرَبَّ الْغُنَيْمَةِ إِنْ تَهْلِكْ مَاشِيَتُهُمَا يَأْتِنِي بِبَنِيهِ فَيَقُولُ: يَا أَمِيرَ الْمُؤْمِنِينَ. أَفَتَارِكُهُمْ أَنَا لَا أَبَا لَكَ؟ فَالْمَاءُ وَالْكَلأُ أَيْسَرُ عَلَيَّ مِنَ الذَّهَبِ وَالْوَرِقِ، وَايْمُ اللهِ، إِنَّهُمْ لَيَرَوْنَ أَنِّي قَدْ ظَلَمْتُهُمْ، إِنَّهَا لَبِلَادُهُمْ فَقَاتَلُوا عَلَيْهَا فِي الجَاهِلِيَّةِ، وَأَسْلَمُوا عَلَيْهَا فِي الإِسْلَامِ، وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا الْمَالُ الذِي أَحْمِلُ عَلَيْهِ فِي سَبِيلِ اللهِ مَا حَمَيْتُ عَلَيْهِمْ مِنْ بِلَادِهِمْ شِبْرًا. [فتح ٦/ ١٧٥]\nذكر فيه حديث أُسَامَةَ بْنِ زيدٍ - ﵄ -: أَيْنَ تَنْزِلُ غَدًا؟ فِي حَجَّتِهِ، قَالَ: \"وَهَلْ تَرَكَ لَنَا عَقِيل مَنْزِلًا؟ \" .. الحديث.\nقال الزهري: والخيف الوادي.\nوأثر عمر - ﵁ - أنه استعمل مولى له يدعى هنيا .. إلى آخره.","vol":"18","page":294},{"text":"الحديث الأول سلف في الحج في باب: توريث دور مكة، والثاني من أفراده، وقال الدارقطني فيه: غريب صحيح. قَالَ ابن أبي صفرة: لما أسلم أهل مكة عام الفتح مَنَّ عليهم رسول الله - ﷺ - وترك أموالهم ودماءهم، ولم ينزل في شيء منها لمنه عليهم بها ونزل في الوادي، وكذلك كان يفعل بهوازن لو بدرت بإسلامها، فلما استأنت قسم رسول الله - ﷺ - الغنيمة بين أصحابه، فلما جاءوا بعد القسمة خيرهم في إحدى الطائفتين: المال، أو السبي، فاختاروا النبي، فقضى به رسول الله - ﷺ - لهم واستطاب أنفس أصحابه وقال: \"من لم تطب نفسه فليبق إلى أول مغنم يفيئه الله علينا\" (^١)، وقضى لأهل مكة بأموالهم، ولم يستطب نفوس أصحابه؛ لأنه مال الله على اجتهاده لا شيء للغانمين فيه إلا أن يقسمه لهم لقوله -﷿-: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ [الحشر: ٧] فآتاهم بهذِه الآية أرض خيبر فقسمها بينهم، ونهاهم في مكة فانتهوا، ونهاهم عمر عن الأرض المغنومة بالشام والعراق بهذِه الآية، فلم يقسمها لهم (^٢).\nقَالَ ابن المنير: وجه مناسبته للترجمة على وجهين: إما أن يكون - ﷺ - سئل أن ينزل بداره بمكة، وهو مبين في بعض طرقه.\nوقوله: (\"وهل ترك لنا عقيل منزلًا\") بيِّنٌ؛ لأنه إذا ملك مستولى عليه في الجاهلية من ملكه - ﷺ -، فكيف لا يملك ما لم يزل له ملكًا أصالة، وإما أن يكون سُئل هل ينزل من منازل مكة شيئًا لأنها فتحت عنوة؟ فبين أنه منَّ على أهلها بأنفسهم وأموالهم فتستقر أملاكهم عليها\n_________\n(^١) رواه أبو داود (٢٦٩٤)، والنسائي ٦/ ٢٦٢.\n(^٢) \"شرح ابن بطال\" ٥/ ٢١٧ - ٢١٨.","vol":"18","page":295},{"text":"كما كانت، وعلى التقديرين فأهل مكة ما أسلموا على أملاكهم ولكنه مَنَّ عليهم ثم أسلموا، فإذا ملكوا وهم كفار بالمن فملك من أسلم قبل الاستيلاء أولى.\nوحديث عمر مطابقته بينة غير أن عبد الرحمن وعثمان لم يكونا من أهل المدينة ولا دخلاها في قوله: (قاتلوا عليها في الجاهلية وأسلموا عليها في الإسلام)، والكلام عائد على عموم أهل المدينة لا عليهما (^١)، قال المهلب: وإنما أدخل هنيا تحت هذِه الترجمة؛ لأن أهل المدينة أسلموا عليها، فكانت لهم أموالهم، ألا ترى أنه ساوم بمكان المسجد بني النجار وقال: \"ثامنوني بحائطكم\" فأوجبه لهم، وكذلك قَالَ عمر: (إنها لأرضهم قاتلوا عليها في الجاهلية وأسلموا عليها في الإسلام). فأوجبها لهم.\nوهذا كله شاهد للترجمة أن من أسلم في أرض الحرب فأرضه له ما لم يُغْلَب عليها، وقد سئل مالك عن إمام قبل الجزية من قوم فأسلم منهم أحد أيكون له أرضه وماله؟ فقال مالك: ذَلِكَ يختلف؛\nأما الصلح فمن أسلم منهم فهو أحق بأرضه وماله، وأما أهل العنوة فمن أسلم منهم فماله وأرضه فيء للمسلمين؛ لأن أهل العنوة قد غلبوا على بلادهم فهي لمن عليهم، وأما أهل الصلح فإنهم قوم منعوا أنفسهم وأموالهم حَتَّى صالحوا عليها فليس عليهم إلا ما صالحوا عليه. وقول مالك في هذا إجماع من العلماء كما قاله ابن بطال.\nواختلفوا فيما إذا أسلم في دار الحرب وبقي فيها ماله وولده، ثم خرج إلينا مسلمًا وغزا مع المسلمين بلده؛ فقال الشافعي وأشهب\n_________\n(^١) \"المتواري\" ص ١٧٨.","vol":"18","page":296},{"text":"وسحنون: إنه قد أحرز ماله وعقاره حيث كان، وولده الصغار؛ لأنهم تبع لأبيهم في الإسلام، وحجتهم أنه إذا أسلم كان ماله حيث كان من دار الحرب أو غيرها على ملكه، فإذا غنمت دار الحرب كان حكم ماله كحكم مال المسلم ولم تُزل الغنيمة ملكه عنه. وقَالَ مالك والليث: أهله وماله وولده على حكم البلد وملكهم، كما كانت دار النبي - ﷺ - على حكم البلد وملكهم، ولم ير نفسه - ﷺ - أحق بها. وفرق أبو حنيفة بين حكمه إذا أسلم في بلده أو في (دار) (^١) الإسلام؛ فقال: إن أسلم في بلده ثم خرج إلينا فأولاده الصغار أحرار مسلمون، وما أودعه مسلمًا أو ذميًّا فهو له، وما أودعه حربيًّا فهو وسائر عقاره هناك فيء، وإذا أسلم في بلد الإسلام، ثم ظهر المسلمون على بلده فكل ماله فيه فيء لاختلاف حكم الدارين عندهم (^٢)، ولم يفرق مالك ولا الشافعي بين إسلامه في دار الحرب أو في دار الإسلام.\nوفيه: -كما قَالَ المهلب-: أن للإمام أن يحمي أراضي الناس المبورة لتعم الصدقة ومنفعة تشمل المسلمين، كما حمى عمر هذا الحمى لإبل الصدقة وغنمها، وهو الحمى الذي زاد فيه عثمان فأنكر عليه، وليس لأحد أن ينكر هذا على عثمان؛ لأنه لما رأى عمر فعل ذَلِكَ جاز لعثمان أن يحمي أكثر إذا احتاج إليه؛ لكثرة (الصدقة) (^٣) في أيامه (^٤).\n_________\n(^١) في (ص): بلد.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٥٢، \"المدونة\" ١/ ٣٨٠، \"النوادر والزيادات\" ٣/ ٢٨٢ - ٢٨٣، \"المنتقى\" ٤/ ٢٢٣ - ٢٢٤، \"الأم\" ٤/ ١٩١.\n(^٣) في (ص): الناس.\n(^٤) \"شرح ابن بطال\" ٥/ ٢١٨ - ٢١٩.","vol":"18","page":297},{"text":"تنبيهات:\nقول الزهري: الخيف: الوادي. قَالَ جماعة: الخيف: ما ارتفع من مسيل الوادي ولم يبلغ أن يكون جبلًا. (^١)\nوقوله: (\"وهل ترك لنا عقيل منزلًا؟ \") قيل: كره أن يعود في شيء أصيب به في جنب الله، وقيل: رأى مشتريها لما أسلم أسلم عليها كانت له.\nوفيه: دلالة على أن دور مكة تملك وتكرى، وهو مذهب الشافعي، ومذهب مالك خلافه بناء على أنها فتحت عنوة، وكره قوم كراءها أيام المواسم خاصة، ومنعه قوم سائر المدة.\nوقوله: (اضمم جناحك عن المسلمين). أي: لا تحمل ثقلك عليهم وكف يدك عن ظلمهم. ومن رواه: (على المسلمين). فمعناه: استرهم بجناحك. وعبارة ابن بطال: (عن المسلمين). لا تشتد على كل الناس في الحمى، فإن ضعفاء الناس القليلي الغنم والإبل الذي لا تنتهك ماشية الحمى، إن حميته عنه كان ظلمًا، فاتق دعوته فإنها لا تحجب عن الله (^٢).\nو(الصُّرَيْمَة) تصغير الصرمة، وهي من الإبل نحو الثلاثين، و(الغُنيمة): القليلة: وعبارة ابن التين: الصريمة والغنيمة: القطعة الصغيرة.\nوفيه: ما كان عمر - ﵁ - من الصلابة في الدين، وأن أقوى الناس عنده الضعيف، وأضعفهم القوي.\n_________\n(^١) انظر: \"الفائق\" ١/ ٤٠٣.\n(^٢) \"شرح ابن بطال\" ٥/ ٢١٩ - ٢٢٠.","vol":"18","page":298},{"text":"وقوله: (وإياي، ونعم ابن عوف، ونعم ابن عفان). حذره أن يدخل الحمى؛ لأنها كثيرة، فإن دخلته أنهكته، وإن منعت الدخول وهلكت كان لأربابها عوض من أموالهم يعيشون فيه، ومن ليس له غير الصريمة القليلة إن هلكت أن يستغيث أمير المؤمنين في الإنفاق عليه وعلى (بنيه) (^١) من بيت المال.\nوقوله: (إنهم ليرون أني قد ظلمتهم) يريد أهل المواشي الكثيرة، ويحتمل أن يريد أهل المدينة، واقتدى عمر في ذَلِكَ برسول الله - ﷺ -.\nوفيه: جواز الحمل على من له مال ينقص المضرة الداخلة عليه في ماله إذا كان في ذَلِكَ نظير لغيره من الضعفاء.\nوقوله: (لولا المال). يريد الإبل التي يحمل عليها المجاهدين في سبيل الله من نعم الصدقة التي حمى لها لترعى فيه في مدة أيام النظر في الحمل عليها.\nوفيه: دليل على أن (مسارح) (^٢) القرى وعوامرها التي ترعى فيها مواشي أهلها من حقوق أهل القرية وأموالهم، وليس للسلطان بيعه إلا أن تفضل منه فضلة.\nومعنى الحديث السالف: \"لا حمى إلالله ولرسوله\" لا حمى لأحد يخص نفسه، وإنما هو لله ولرسوله أو لمن ورث ذَلِكَ عنه - ﷺ - من الخلفاء للمصلحة الشاملة للمسلمين وما يحتاجون إلى حمايته.\n_________\n(^١) في (ص): بيته.\n(^٢) في (ص): مشارع.","vol":"18","page":299},{"text":"<span data-type='title' id=toc-2189>١٨١ - باب كِتَابَةِ الإِمَامِ النَّاسَ</span>\n٣٠٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «اكْتُبُوا لِي مَنْ تَلَفَّظَ بِالإِسْلَامِ مِنَ النَّاسِ». فَكَتَبْنَا لَهُ أَلْفًا وَخَمْسَمِائَةِ رَجُلٍ، فَقُلْنَا: نَخَافُ وَنَحْنُ أَلْفٌ وَخَمْسُمِائَةٍ؟! فَلَقَدْ رَأَيْتُنَا ابْتُلِينَا حَتَّى إِنَّ الرَّجُلَ لَيُصَلِّى وَحْدَهُ وَهْوَ خَائِفٌ.\nحَدَّثَنَا عَبْدَانُ عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ: فَوَجَدْنَاهُمْ خَمْسَمِائَةٍ. قَالَ أَبُو مُعَاوِيَةَ: مَا بَيْنَ سِتِّمِائَةٍ إِلَى سَبْعِمِائَةٍ. [مسلم: ١٤٩ - فتح ٦/ ١٧٧]\n\n٣٠٦١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ أَبِي مَعْبَدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي كُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، وَامْرَأَتِي حَاجَّةٌ. قَالَ: «ارْجِعْ فَحُجَّ مَعَ امْرَأَتِكَ». [انظر: ١٨٦٢ - مسلم: ١٣٤١ - فتح ٦/ ١٧٨]\nذكر فيه حديث حُذَيْفَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"اكتُبُوا لِي مَنْ تَلَفَّظَ بِالاسْلَام مِنَ النَّاسِ\". فَكَتَبْنَا لَهُ أَلْفًا وَخَمْسَمِائَةِ رَجُلٍ، فَقُلْنَا: نَخَافُ وَنَحْنُ أَلفٌ وَخَمْسُمِائَةٍ؟! فَلَقَدْ رَأَيْتُنَا أبْتُلِينَا حَتَّى إِنَّ الرَّجُلَ لَيُصَلِّي وَحْدَهُ وَهْوَ خَائِفٌ.\nحَدَّثَنَا عَبْدَانُ عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ مِثْله: فَوَجَدْنَاهُمْ خَمْسَمِائَةٍ. وَقَالَ أَبُو مُعَاوِيَةَ: مَا بَيْنَ السِتِّمِائَة إِلَى سَبْعِمِائَةٍ.\nوحديث ابن عَبَّاسٍ قَالَ: جَاءَ رَجُل إِلَى رسول الله - ﷺ - فقَالَ: يَا رَسُولَ اللهِ، إِنِّي كُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، وَامْرَأَتِي حَاجَّةٌ. فَقَالَ: \"ارْجِعْ فَحُجَّ مَعَ امْرَأَتِكَ\".\nالشرح:\nتعليق أبي معاوية محمد بن خازم أخرجه مسلم من حديث أبي بكر بن","vol":"18","page":300},{"text":"أبي شيبة وغيره (عنه) (^١)، عن الأعمش، عن أبي وائل، عن حذيفة، وراويه عن ابن عباس: أبو معبد، واسمه: نافذ -بالذال المعجمة- مات سنة أربع أو تسع ومائة، وكان أصدق موالي ابن عباس.\nقَالَ المهلب فيه: أن كتابة الإمام الناس سنة من الشارع عند الحاجة إلى الدفع عن المسلمين، فتعين حينئذ فرض الجهاد على كل إنسان يطيق المدافعة إذا نزل بأهل ذَلِكَ البلد مخافة.\nوفيه: أن وجوب ذَلِكَ لا يتعدى المسلمين وليس على أهل الذمة (بواجب؛ لأن المسلمين إنما يدافعون عن كلمة التوحيد وليس على أهل الذمة) (^٢) ذَلِكَ عن أموالهم وذراريهم، ولصيانتها بذلوا الجزية لنا، فعلينا حمايتهم والدفع عنهم.\nوفيه: العقوبة على الإعجاب بالكثرة (^٣).\nوقوله: (فكتبنا ألفًا وخمسمائة). قَالَ الداودي: لعل هذا كان عام الحديبية، فإنهم خرجوا في ألف وأربعمائة، وقيل: وثلاثمائة، والذي ذكره من هذا الاختلاف لعله سقط عن بعض الناقلين بعض الحديث، ولعلهم كتبوا (مرات) (^٤) عندما يريد الخروج فذكر موطنًا منها، وذكر أن جميع من عدت له صحبة من الرجال والنساء والصبيان، ومن رأى النبي - ﷺأو سمع كلامه ستون ألفا، ثلاثون ألفًا بالمدينة وأعراضها، وثلاثون ألفًا في سائر البلاد.\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) \"شرح ابن بطال\" ٥/ ٢٢١.\n(^٤) من (ص ١).","vol":"18","page":301},{"text":"قلتُ: أبو زرعة خالف هذا، فإنه قَالَ: قبض النبي - ﷺ - عن مائة ألف وأربعة عشر ألفًا، كلهم ممن روى عنه وسمع منه. وقال: مرة شهد مع رسول الله حجة الوداع أربعون ألفا، وشهد معه تبوك سبعون ألفا.\nوقوله: (نخاف ونحن ألف وخمسائة). يريد: أيام حفر الخندق.\nفائدة:\nموضعا الترجمة من الفقه -كما نبه عليه ابن المنير- أنه لا يتخيل أن كتابتهم كان إحصاء لعددهم، وقد يكون ذريعة لارتفاع البركة منهم كما ورد في الدعوات على الكفار: \"اللَّهُمَّ أحصهم عددا\". أي: ارفع البركة منهم. إنما خرج هذا من هذا النحو؛ لأن الكتابة لمصلحة دينية والمواخذة التي وقعت ليست من ناحية الكتابة، ولكن من ناحية إعجابهم بكثرتهم، فأدبوا بالخوف المذكور في الحديث، ثم إن الترجمة تطابق الكتابة الأولى، وأما هذِه الثانية فكتابة خاصة لقوم بأعيانهم (^١).\nفائدة:\nمعنى قوله: (ابتلينا) إلى آخره لعله كان في بعض الفتن التي جرت بعده، فكان بعضهم يخفي نفسه ويصلي سرًّا مخافة الظهور والمشاركة في الفتنة والحروب.\n_________\n(^١) \"المتواري\" ص ١٧٩.","vol":"18","page":302},{"text":"<span data-type='title' id=toc-2190>١٨٢ - باب إِنَّ الله يُؤَيِّدُ الدِّينَ بِالرَّجُلِ الفَاجِرِ</span>\n٣٠٦٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ ح. وَحَدَّثَنِي مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: شَهِدْنَا مَعَ رَسُولِ اللهِ - ﷺ - فَقَالَ لِرَجُلٍ مِمَّنْ يَدَّعِي الإِسْلَامَ: «هَذَا مِنْ أَهْلِ النَّارِ». فَلَمَّا حَضَرَ القِتَالُ قَاتَلَ الرَّجُلُ قِتَالًا شَدِيدًا، فَأَصَابَتْهُ جِرَاحَةٌ فَقِيلَ: يَا رَسُولَ اللهِ، الذِي قُلْتَ إِنَّهُ مِنْ أَهْلِ النَّارِ فَإِنَّهُ قَدْ قَاتَلَ الْيَوْمَ قِتَالًا شَدِيدًا وَقَدْ مَاتَ. فَقَالَ النَّبِيُّ - ﷺ -: «إِلَى النَّارِ». قَالَ: فَكَادَ بَعْضُ النَّاسِ أَنْ يَرْتَابَ، فَبَيْنَمَا هُمْ عَلَى ذَلِكَ إِذْ قِيلَ إِنَّهُ لَمْ يَمُتْ، وَلَكِنَّ بِهِ جِرَاحًا شَدِيدًا. فَلَمَّا كَانَ مِنَ اللَّيْلِ لَمْ يَصْبِرْ عَلَى الجِرَاحِ، فَقَتَلَ نَفْسَهُ، فَأُخْبِرَ النَّبِيُّ - ﷺ - بِذَلِكَ فَقَالَ: «الله أَكْبَرُ، أَشْهَدُ أَنِّي عَبْدُ اللهِ وَرَسُولُهُ». ثُمَّ أَمَرَ بِلَالًا فَنَادَى بِالنَّاسِ «إِنَّهُ لَا يدخلُ الجَنَّةَ إِلاَّ نَفْسٌ مُسْلِمَةٌ، وَإِنَّ اللهَ لَيُؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ». [٤٢٠٣، ٤٢٠٤، ٦٦٠٦، مسلم: ١١١ - فتح ٦/ ١٧٩]\nذكر فيه حديث سعيدِ بنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: شَهِدْنَا مَعَ رَسُولِ اللهِ - ﷺ -، فَقَالَ لِرَجُلٍ مِمَّنْ يَدَّعِي الإِسْلَامَ: \"هذا مِنْ أَهْلِ النَّارِ\". فَلَمَّا حَضَرَ القِتَالُ قَاتَلَ الرَّجُلُ قِتَالًا شَدِيدًا، فَأَصَابَتْهُ جِرَاحَة، فَقِيلَ: يَا رَسُولَ اللهِ، الذِي قُلْتَ لَهُ آنِفًا إِنَّهُ مِنْ أَهْلِ النَّارِ فَإِنَّهُ قَدْ قَاتَلَ اليَوْمَ قِتَالًا شَدِيدًا وَقَدْ مَاتَ. فَقَالَ النَّبِيُّ - ﷺ -: \"إِلَى النَّارِ\". قَالَ: فَكَادَ بَعْضُ النَّاسِ أَنْ يَرْتَابَ، فَبَيْنَمَا هُمْ عَلَى ذَلِكَ إِذْ قِيلَ: إِنَّهُ لَمْ يَمُتْ، ولكن بِهِ جِرَاحًا شَدِيدًا. فَلَمَّا كَانَ مِنَ اللَّيْلِ لَمْ يَصْبِرْ عَلَى الجِرَاحِ، فَقَتَلَ نَفْسَهُ، فَأُخْبِرَ النَّبِيُّ - ﷺ - بِذَلِكَ، فَقَالَ: \"اللهُ أَكبَرُ، أَشْهَدُ أَنِّي عَبْدُ اللهِ وَرَسُولُهُ\". ثُمَّ أَمَرَ بِلَالًا فَنَادى فِي النَّاسِ \"إِنَّهُ لَا يدخلُ الجَنَّةَ إِلَّا نَفْسٌ مُسْلِمَةٌ، وَإِنَّ الله لَيُؤَيِّدُ هذا الدِّينَ بِالرَّجُلِ الفَاجِرِ\".","vol":"18","page":303},{"text":"هذا الحديث ذكره هنا أولًا عاليًا ثم نازلًا، وإن كانت العادة ذكر النزول ثم العلو، وسيأتي أيضًا في غزوة خيبر (^١)، وزعم ابن إسحاق (^٢) والواقدي (^٣)، وغيرهما أن هذا كان بأحد.\nواسم الرجل قزمان، وهو معدود في جملة المنافقين، وكان تخلف عن أحد فعيره النساء، فلما أحفظنه خرج فقتل سبعة، وقصة قزمان كانت بأحد، وقد سلفت قصته في الجهاد (^٤).\nوأما حديث أبي هريرة فالصحيح أنه كان في خيبر، كما ذكره البخاري وهما قصتان، وهذا مما أعلمنا الشارع أنه ممن نفذ عليها الوعيد من الفجار المذنبين، لا أن كل من قتل نفسه أو غيره يقضى عليه بالنار، ويحتمل كما قَالَ ابن التين أن يكون استوجبها إلا أن يغفر الله له، أو بقوله في غير ذَلِكَ الرجل على الحقيقة، ويحتمل إن كان على الحقيقة أن يعاقب بقتله نفسه، أو يكون قد ارتاب وشك حين أصابته الجراحة، وهذا أسعد بظاهر الحديث لقوله: \"لا يدخل الجنة إلا نفس مسلمة\". وقال ابن المنير: هذا رجل ظاهر الإسلام، قتل نفسه فظاهر النداء عليه يدل على أنه ليس مسلمًا، والمسلم لا يخرجه قتل نفسه عن كونه مسلمًا، فلا يحكم بكفره ويصلى عليه، ويجاب عن ذَلِكَ بأنه - ﷺ - اطلع من أمره على سره فعلم بكفره؛ لأن الوحي عنده عتيد.\n_________\n(^١) سيأتي برقم (٤٢٠٣، ٤٢٠٤) كتاب المغازي.\n(^٢) انظر \"سيرة ابن هشام\" ٣/ ٥٧.\n(^٣) \"مغازي الواقدي\" ١/ ٢٢٤.\n(^٤) سلف برقم (٢٨٩٨) باب لا يقول فلان شهيد، من حديث سهل بن سعد الساعدي - ﵁ -","vol":"18","page":304},{"text":"وقوله: (الذي قلت له آنفًا إنه من أهل النار) معنى (له): فيه، قَالَ ابن الشجري: اللام قد تأتي بمعنى (في) قَالَ تعالى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ﴾ [الأنبياء: ٤٧] أي: فيه.\nوقوله: (فكاد بعض الناس أن يرتاب). كذا في الأصل إثبات (أن) مع (كاد) وهو قليل.\nوقوله: (وَإِن الله ليؤيد) كذا في الأصل، وفي رواية حذف اللام، ويجوز في (إن) هذِه الفتح والكسر -أعني المحذوفة اللام- وقد قرئ في السبعة: (إن الله يبشرك). ولا يعارض هذا حديث: \"إنا لا نستعين بمشرك\"؛ لأن (المسلم) (^١) غير المسلم الفاجر، مع أن هذا الحديث عنه أجوبة، منها نسخه، ومنها أن يكون خاصًّا في ذَلِكَ الوقت؛ لأنه قد استعان بصفوان بن أمية في هوازن واستعار منه مائة درع بأداتها، وخرج معه صفوان حَتَّى قالت له هوازن: تقاتل مع محمد ولست على دينه؟ فقال: رب من قريش خير من رب من هوازن. وقد غزا معه المنافقدن وهو يعلم بنفاقهم وكفرهم. قَالَ الطحاوي: قتال صفوان مع رسول الله باختياره فلا يعارض قوله: \"إنا لا نستعين بمشرك\" (^٢)\nقلتُ: وهذا أيضًا كان مختارًا، وهل يستعان بالكفار في المجانيق وشبهها؛ فمنعه مالك واختاره ابن حبيب، حكاه ابن التين (^٣).\nوقوله: (\"وإن الله يؤيد هذا الدين بالرجل الفاجر\") يشمل المسلم والكافر، فصح أن حديث: \"إنا لا نستعين بمشرك\"، خاص بذلك الوقت.\n_________\n(^١) في (ص): المشرك.\n(^٢) \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٥/ ٤٦٠ - ٤٦١.\n(^٣) انظر: \"المدونة\" ١/ ٤٠٠.","vol":"18","page":305},{"text":"وفيه: من أعلام النبوة إخباره بالغيب الذي لا يدرك مثله إلا بالوحي.\nوفيه: جواز إعلام الصالح بفضيلة تكون فيه والجهر بها ليبلغ (معانديه) (^١) من أهل الباطل والقدح في فضله، (فيحزنهم) (^٢) ذَلِكَ ويعلمون ثباته وشدته على الحق.\nفائدة: موضع الترجمة -كما قَالَ ابن المنير-: أنه لا يتخيل في الإمام أو السلطان الفاجر إذا حمى حوزة الإسلام أنه مطرح النفع في الدين لفجوره، فيخرج عليه ويخلع؛ لأن الله قد يؤيد دينه به، فيجب الصبر عليه والسمع والطاعة له في غير المعصية، ومن هذا الوجه استحسان العلماء الدعاء للسلاطين بالتأييد وشبهه من أهل الخير من حيث تأييدهم للدين لا من حيث أحوالهم الخارجة (^٣).\n_________\n(^١) تصحفت في الأصل إلى (معاندته). بمثناة فوقية بعد الدال المهملة.\n(^٢) تحرفت في الأصل إلى (فيجز لهم).\n(^٣) \"المتواري\" ص ١٨٠.","vol":"18","page":306},{"text":"<span data-type='title' id=toc-2191>١٨٣ - باب مَنْ تَأَمَّرَ فِي الحَرْبِ من غَيْرِ إِمْرَةٍ إِذَا خَافَ العَدُوَّ</span>\n٣٠٦٣ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ أَيُّوبَ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: خَطَبَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا عَبْدُ اللهِ بْنُ رَوَاحَةَ فَأُصِيبَ، ثُمَّ أَخَذَهَا خَالِدُ بْنُ الْوَلِيدِ عَنْ غَيْرِ إِمْرَةٍ فَفُتِحَ عَلَيْهِ، وَمَا يَسُرُّنِي -أَوْ قَالَ مَا يَسُرُّهُمْ- أَنَّهُمْ عِنْدَنَا». وَقَالَ وَإِنَّ عَيْنَيْهِ لَتَذْرِفَانِ. [انظر: ١٢٤٦ - فتح ٦/ ١٨٠]\nذكر فيه حديث أَنَسٍ لكنه: خَطَبَ النبي - ﷺ - فَقَالَ: \"أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا عَبْدُ اللهِ بْنُ رَوَاحَةَ فَأُصِيبَ، ثُمَّ أَخَذَهَا خَالِدُ بْنُ الوَلِيدِ مَنْ غَيْرِ إمْرَةٍ فَفَتَحَ اللهُ عَلَيْهِ، فَمَا يَسُرُّنِي -أَوْ قَالَ: فَمَا يَسُرُّهُمْ- أَنَّهُمْ عِنْدَنَا\". قَالَ: وَإنَّ عَيْنَيْهِ لَتَذْرِفَانِ.\nهذا الحديث سلف.\nوفيه من الفقه:\nأنه لمن رأى للمسلمين عورة قد بدت أن يتناول سَدَّ خَلَلِهَا إذا كان مستطيعًا لذلك وعلم من نفسه منة وجزالة، وهذا المعنى امتثل علي في قيامه عند قتل عثمان بأمر المسلمين، يعني: بغير شورى منهم واجتماع؛ لأنه خشي على المسلمين الضيعة وتفرق الكلمة التي آل أمر الناس إليها، وعلم إقرار جميع الناس بفضله، وأن أحدًا لا ينازعه فيه.\nوحديث ابن عمر في ذَلِكَ في المغازي (^١): أمر رسول الله في غزوة مؤتة زيد بن حارثة؛ فقال - ﷺ -: \"إن قُتل زيد فجعفر، وإن قتل جعفر فعبد الله بن رواحة\".\n_________\n(^١) سيأتي برقم (٤٢٦١) باب غزوة مؤتة من أرض الشام.","vol":"18","page":307},{"text":"وفيه: أن تقدمهما إلى أخذ الراية بتقديمه - ﷺ - لهما وتوليته إياهما.\nوفيه: أن الإمام يجوز له أن يجعل ولاية العهد بعده لرجل، ثم يقول: فإن مات قبل موتي فإن الولاية لفلان -رجل آخر يستحق ذَلِكَ- فإن مات المولى أولًا فالعقد للثاني ثابت.\nفإن قلتَ: كيف يصح ذَلِكَ ولا يخلو من أن تنعقد ولاية الثاني في الحال أو لا تنعقد؟ فإن كانت منعقدة صارت الإمامة ثابتة لإمامين، وذلك لا يجوز، وإن لم تنعقد للثاني في الحال فقد جوزتم ابتداء عقدها على شرط وصفة. قيل: إنما يجوز استخلاف الاثنين على سبيل الترتيب، إذا ترتبا في ولاية العهد.\nولو قيل: إن عقد الولاية ينعقد لأحدهما لا بعينه، وتتعين لمن انعقدت له عند موت الإمام العاقد كان سائغًا، ألا ترى أن عمر لم يعين على أحد من الستة في الشورى، وانعقدت لأحدهم الولاية في جهته، وتعين ذَلِكَ الواحد منهم بعد موته ووقوع الاختيار من بينهم عليه، وإن قيل: إن الولاية تنعقد للأول، وأن الثاني إنما وقع عليه الاختيار من غير أن تنعقد له ولاية في الحال لتنعقد في الثاني، فيلزم الأمة حينئذ اتباعه باختيار الإمام له، وإن اختاره لهم أولى من نظر من يتولى الاختيار منهم لمكافأتهم، كان له وجه لتعلق ذَلِكَ بالمصلحة العامة والنظر للكافة.\nوقد وردت السنة بمثله، واجتمعت الأمة على استعماله، ولَّى رسول الله - ﷺ - زيد بن حارثة على الجيش الذي جهزه إلى مؤتة، ثم قَالَ: \"فَإِنْ قُتِلَ فَأَمِيرُهُ جَعْفَرٌ، فَإِنْ قُتِلَ فَأَمِيرُهُ عَبْدُ اللهِ بْنُ رَوَاحَةَ\" (^١)، رتبهم في ولاية\n_________\n(^١) رواه أحمد ١/ ٢٠٤، والنسائي في \"الكبرى\" ٥/ ١٨٠ (٨٦٠٤).","vol":"18","page":308},{"text":"الإمارة، وانعقدت بهذِه التولية إمارة، ثم جعفر بعده، ثم عبد الله بعده، فإن ولَّى الإمام ولي عهده. وقال: إن مات بعد إفضاء الخلافة إليه بعدي لا قبلي فالإمام بعده فلان، انعقدت ولاية الأول وصار إمامًا عند موت المتخلف، فكان لولي العهد في حياته أن يختار غيره لولاية العهد؛ لأن الحق في الاختيار حينئذ يصير إليه بإفضاء الإمامة إليه، قاله بعض أهل العراق.\nوقوله: (وإن عينيه لتذرفان). قَالَ الداودي: أي: تدمعان. وقال غيره: تدفعان الدمع.","vol":"18","page":309},{"text":"<span data-type='title' id=toc-2192>١٨٤ - باب العَوْنِ بِالْمَدَدِ</span>\n٣٠٦٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، وَسَهْلُ بْنُ يُوسُفَ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - أَتَاهُ رِعْلٌ وَذَكْوَانُ وَعُصَيَّةُ وَبَنُو لِحْيَانَ، فَزَعَمُوا أَنَّهُمْ قَدْ أَسْلَمُوا، وَاسْتَمَدُّوهُ عَلَى قَوْمِهِمْ، فَأَمَدَّهُمُ النَّبِيُّ - ﷺ - بِسَبْعِينَ مِنَ الأَنْصَارِ قَالَ أَنَسٌ: كُنَّا نُسَمِّيهِمُ الْقُرَّاءَ، يَحْطِبُونَ بِالنَّهَارِ وَيُصَلُّونَ بِاللَّيْلِ، فَانْطَلَقُوا بِهِمْ حَتَّى بَلَغُوا بِئْرَ مَعُونَةَ غَدَرُوا بِهِمْ وَقَتَلُوهُمْ، فَقَنَتَ شَهْرًا يَدْعُو عَلَى رِعْلٍ وَذَكْوَانَ وَبَنِي لِحْيَانَ. قَالَ قَتَادَةُ: وَحَدَّثَنَا أَنَسٌ أَنَّهُمْ قَرَءُوا بِهِمْ قُرْآنًا: أَلَا بَلِّغُوا عَنَّا قَوْمَنَا بِأَنَّا قَدْ لَقِينَا رَبَّنَا فَرَضِىَ عَنَّا وَأَرْضَانَا. ثُمَّ رُفِعَ ذَلِكَ بَعْدُ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح ٦/ ١٨٠]\nحَدَّثنَا مُحَمَّدُ بْنُ بَشَّارٍ، ثَنَا ابن أَبِي عَدِي، وَسهْلُ بْنُ يُوسُفَ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - أنه - ﷺ - أَتَاهُ رِعْلٌ وَذَكْوَانُ وَعُصَيَّةُ وَبَنُو لِحْيَانَ، فَزَعَمُوا أَنَّهُمْ قَدْ أَسْلَمُوا، وَاسْتَمَدُّوهُ عَلَى قَوْمِهِمْ، فَأَمَدَّهُمُ بِسَبْعِينَ مِنَ الأَنْصَارِ. قَالَ أَنَسٌ: كُنَّا نُسَمِّيهِمُ القُرَّاءَ، يَحْتَطِبُونَ بِالنَّهَارِ وَيُصَلُّونَ بِاللَّيْلِ، فَانْطَلَقُوا بِهِمْ حَتَّى بَلَغُوا بِئْرَ مَعُونَةَ غَدَرُوا بِهِمْ وَقَتَلُوهُمْ، فَقَنَتَ شَهْرًا يَدْعُو عَلَى رِعْلٍ وَذَكْوَانَ وَبَنِي لِحْيَانَ. قَالَ قَتَادَةُ: فَحَدَّثَنَا أَنَسٌ أَنَّهُمْ قَرَءُوا فِيهِمْ قُرْآنًا: أَلَا بَلِّغُوا عَنَّا قَوْمَنَا أَنَّا قَدْ لَقِينَا رَبَّنَا فَرَضِيَ عَنَّا وَأَرْضَانَا. ثُمَّ رُفِعَ ذَلِكَ بَعْدُ.\nالشرح: (ابن أبي عدي) اسمه: محمد بن إبراهيم أبو عمرو السلمي مولاهم، نزل القسامل بصري، مات سنة أربع وتسعين ومائة.\nو(سهل) أنماطي بصري كنيته: أبو عبد الله.\nو(سعيد) هو ابن أبي عَرُوبة أبو النضر مولى عدي بن يشكر، مات سنة ست وخمسين ومائة.","vol":"18","page":310},{"text":"وقوله: (وبنو لحيان). قَالَ الدمياطي: إنه وَهَمٌ؛ لأنهم لم يكونوا من أصحاب بئر معونة، وإنما كانوا من أصحاب الرجيع الذين قتلوا عاصم بن أبي الأقلح وأصحابه، وأسروا خبيبًا وابن الدثنة، قَالَ: وقوله: (أتاه رعل …). إلى آخره وهم، وإنما الذي أتاه أبو براء من بني كلاب، وأجار أصحاب رسول الله - ﷺ - فأخفر جواره عامر بن الطفيل وجمع عليهم هذِه القبائل من سليم.\nوفيه: أن السنة مضت من الشارع في أن يمد بمدد من عنده، وجرى بذلك العمل من الأئمة بعده.\nوفيه: الدعاء في الصلاة على أهل العصيان والشرك، وإنما (كان) (^١) ذَلِكَ على قدر جرائمهم.\nوفيه: أنه يجوز النسخ في الأخبار على صفة، ولا يكون نسخه تكذيبًا إنما يكون نسخه ترك تلاوته فقط، كما أن نسخ الأحكام ترك العمل بها، فربما عوض من المنسوخ من الأحكام حكما غيره وربما لم يعوض، فمما نسخ من الأحكام ولم يعوض عنه أمره بالصدقة عند مناجاة الرسول، ثم عما عنها بغير عوض ينسخه، بل ترك العمل به، وكذلك الأخبار نسخها من القرآن رفع ذكرها وترك تلاوتها، لا بأن تكذب بخبر آخر مضاد لها، ومثله مما نسخ من الأخبار ما كان يقرأ في القرآن: لو أن لابن آدم واديين من ذهب لابتغى لهما ثالثًا.\n_________\n(^١) من (ص ١).","vol":"18","page":311},{"text":"<span data-type='title' id=toc-2193>١٨٥ - باب مَن غَلَبَ العَدُوَّ فَأَقَامَ عَلَى عَرْصَتِهِمْ ثَلاثًا</span>\n٣٠٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ قَالَ: ذَكَرَ لَنَا أَنَسُ بْنُ مَالِكٍ، عَنْ أَبِي طَلْحَةَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ إِذَا ظَهَرَ عَلَى قَوْمٍ أَقَامَ بِالْعَرْصَةِ ثَلَاثَ لَيَالٍ. تَابَعَهُ مُعَاذٌ وَعَبْدُ الأَعْلَى حَدَّثَنَا سَعِيدٌ عَنْ قَتَادَةَ عَنْ أَنَسٍ عَنْ أَبِي طَلْحَةَ عَنِ النَّبِيِّ - ﷺ -. [٣٩٧٦ - مسلم: ٢٨٧٥ - فتح ٦/ ١٨١]\nذكر فيه حديث قَتَادَةَ قَالَ: ذَكَرَ لنَا أَنَسُ بْنُ مَالِكٍ عَنْ أَبِي طَلْحَةَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ إِذَا ظَهَرَ عَلَى قَوْم أَقَامَ بِالْعَرْصَةِ ثَلَاثَ لَيَالٍ. تَابَعَهُ مُعَاذٌ وَعَبْدُ الأَعْلَى، ثَنَا سَعِيدٌ، عَنْ قتَادَةَ، (عَنْ أَنَسٍ) (^١)، عَنْ أَبِي طَلْحَةَ، عَنِ النَّبِيِّ - ﷺ -.\nمتابعة عبد الأعلى أخرجها مسلم، عن يوسف بن حماد عنه، ومتابعة معاذ أخرجها الإسماعيلي، عن أبي يعلى، عن أبي بكر بن أبي شيبة: ثَنَا معاذ بن معاذ وعبد الأعلى، ثَنَا سعيد عن قتادة، فذكره. قَالَ الحميدي: زاد البرقاني في هذا الحديث: قَالَ قتادة: أحياهم الله. قلتُ: البخاري أخرجه في موضع آخر ولفظه: قَالَ قتادة: أحياهم الله حَتَّى أسمعهم قوله توبيخًا وتصغيرًا ونقمةً وحسرة وندمًا (^٢). وذكر قبله أنه أمر يوم بدر بأربعة وعشرين رجلًا من صناديد قريش فقذفوا في طوى من أطواء بدر خبيث مخبث. فذكره بداءة إياهم.\n_________\n(^١) من (ص ١).\n(^٢) \"الجمع بين الصحيحين\" ١/ ٤١٣.","vol":"18","page":312},{"text":"وقوله: (ما أنتم بأسمع لما أقول منهم) ثم ذكر قول قتادة. قَالَ المهلب: وهذا كان منه - ﷺوالله أعلم- ليريح الظهر والأنفس، هذا إذا كان في أمن من عدو طارق، وإنما قصد إلى ثلاث؛ لأنه أكثر ما يريح المسافر؛ لأن الأربعة إقامة؛ لحديث العلاء بن الحضرمي، وحديثه الآخر: \"لا يبقين مهاجر بمكة بعد قضاء نسكه فوق ثلاث\" (^١)، ولقسمة الغنائم، ولراحة الظهر (^٢). وقال ابن التين: هذا حكايته ما رأى لا أنه لا يجوز غيره. وقال ابن الجوزي: فائدتها لتظهر تأثير الغلبة وتنفيذ الأحكام وترتيب الثواب، ولقلة احتفاله بهم كأنه يقول: نحن مقيمون فإن كانت لكم قوة فهلموا إلينا.\n_________\n(^١) رواه مسلم (١٣٥٢) كتاب الحج، باب جواز الإقامة بمكة .. ولفظه: يقيم المهاجر بمكة، بعد قضاء نسكه ثلاثا.\n(^٢) \"شرح ابن بطال\" ٥/ ٢٢٦.","vol":"18","page":313},{"text":"<span data-type='title' id=toc-2194>١٨٦ - باب مَنْ قَسَمَ الغَنِيمَةَ فِي غَزْوِهِ وَسَفَرِهِ</span>\nوَقَالَ رَافِعٌ: كُنَّا مَعَ النَّبِيّ - ﷺ - بِذِي الحُلَيْفَةِ، فَأَصَبْنَا غَنَمًا وَإِبِلًا، فَعَدَلَ كُلَّ عَشَرَةٍ مِنَ الغَنَمِ بِبَعِيرٍ. [انظر: ٢٤٨٨]\n\n٣٠٦٦ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسًا أَخْبَرَهُ قَالَ: اعْتَمَرَ النَّبِيُّ - ﷺ - مِنَ الجِعْرَانَةِ، حَيْثُ قَسَمَ غَنَائِمَ حُنَيْنٍ. [انظر: ١٧٧٨ - مسلم: ١٢٥٣ -\nفتح ٦/ ١٨١]\nثم ساق حديث قَتَادَةَ، أَنَّ أَنَسًا أَخْبَرَهُ قَالَ: اعْتَمَرَ النَّبِيُّ - ﷺ - مِنَ الجِعْرَانَةِ حَيْثُ قَسَمَ غَنَائِمَ حُنَيْنٍ.\nالتعليق الأول سلف مسندًا في الشركة، وأخرجه مسلم والأربعة أيضًا (^١).\nقَالَ الداودي: هذا إنما هو على قدر القيم ذَلِكَ الوقت، وهذا غير مستقيم على مذهب مالك في القسمة بالقرعة؛ لأن الإبل عنده لا تجمع مع الغنم، إلا أن يريد أنها قومت ثم قسمت بالتراضي. وقال المهلب: هذا إلى نظر الإمام واجتهاده يقسم حيث رأى الحاجة والأمن، ويؤخر إذا رأى في المسلمين غنًى وخاف.\nوممن أجاز قسمة الغنائم في دار الحرب مالك (^٢) والأوزاعي، والشافعي (^٣)، وأبو ثور، وقال الإمام أبو حنيفة: لا تقسم الغنائم في دار الحرب حَتَّى تخرجها إلى دار الإسلام، وذلك لأن الملك لم يتم عليها إلا بالاستيلاء التام، ولا يحصل إلا بإحرازها في دار الإسلام (^٤).\n_________\n(^١) \"سنن أبي داود\" (١٩٩٤)، \"سنن الترمذي\" (٨١٥)، \"سنن النسائي\" ٧/ ١٩١، \"سنن ابن ماجه\" (٣١٣٧).\n(^٢) انظر: \"المدونة\" ١/ ٣٧٤، \"الكافي\" لابن عبد البر ص ٢١٤.\n(^٣) انظر: \"الأم\" ٤/ ١٤٠ - ١٤١.\n(^٤) انظر \"مختصر الطحاوي\" ص ٢٨٢، \"الهداية\" ٢/ ٤٣٤.","vol":"18","page":314},{"text":"والصواب قول من أجاز ذَلِكَ للسنة الواردة فيه، روى ابن القاسم عن مالك قَالَ: الشأن قسمة الغنيمة في دار الحرب؛ لأنهم أولى برخصها. (^١) وروى الفزاري قال: قلتُ للأوزاعي: هل قسم رسول الله - ﷺ - شيئًا من الغنائم بالمدينة؟ قَالَ: لا أعلمه، إنما كان الناس يتبعون غنائمهم ويقسمونها في أرض عدوهم، ولم يقفل رسول الله قط من غزاة أصاب فيها غنيمة إلا خمسها، وقسمها من قبل أن يقفل، من ذَلِكَ غنيمة بني المصطلق وخيبر وهوازن، ذكر ذَلِكَ ابن قدامة، قَالَ:\nولأن الملك يثبت فيها بالقهر والاستيلاء فصحت قسمتها كما لو احرزت بدار الإسلام، والدليل على ثبوت الملك فيها أمور:\nأحدها: أن سبب الملك الاستيلاء التام، وقد وجد.\nثانيها: أن ملك الكفار زال عنها بدليل أنه لا ينفذ عتقهم في العبيد الذين حصلوا في الغنيمة ولا يصح تصرفهم (فيها) (^٢).\nثالثها: لو أسلم عبد الحربي ولحق بجيش المسلمين صار حرًّا، وهذا يدل على جواز زوال ملك الكفار وثبوت الملك لمن قهره.\nوإنما عدل البعير بعشر شياه فليس بأمر لازم (^٣).\nوفي قوله: (عدل) دليل على أن المعادلة والنظر فيها في كل بلد؛ لأن البعير في الحجاز له قيمة زائدة ولأكل لحمه عادة جارية، وليس كذلك في غيره من البلاد، وإنما هو إلى الاجتهاد في كل بلد.\nوفيه: دليل على جواز بيع الحيوان بعضه ببعض، وإن كان للحم فقد صح بيع اللحم باللحم متفاضلًا من غير جنسه أيضًا.\n_________\n(^١) \"المدونة\" ١/ ٣٧٤.\n(^٢) من (ص ١).\n(^٣) \"المغني\" ١٢/ ١٠٧ - ١٠٨.","vol":"18","page":315},{"text":"<span data-type='title' id=toc-2195>١٨٧ - باب إِذَا غَنِمَ المُشْرِكُونَ مَالَ المُسْلِمِ ثُمَّ وَجَدَهُ المُسْلِمُ</span>\n٣٠٦٧ - قَالَ ابْنُ نُمَيْرٍ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: ذَهَبَ فَرَسٌ لَهُ، فَأَخَذَهُ العَدُوُّ، فَظَهَرَ عَلَيْهِ المُسْلِمُونَ فَرُدَّ عَلَيْهِ فِي زَمَنِ رَسُولِ اللهِ - ﷺ -، وَأَبَقَ عَبْدٌ لَهُ فَلَحِقَ بِالرُّومِ، فَظَهَرَ عَلَيْهِمُ المُسْلِمُونَ، فَرَدَّهُ عَلَيْهِ خَالِدُ بْنُ الوَلِيدِ بَعْدَ النَّبِيِّ - ﷺ -. [٣٠٦٨، ٣٠٦٩ - فتح ٦/ ١٨٢)\n\n٣٠٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي نَافِعٌ أَنَّ عَبْدًا لاِبْنِ عُمَرَ أَبَقَ فَلَحِقَ بِالرُّومِ، فَظَهَرَ عَلَيْهِ خَالِدُ بْنُ الوَلِيدِ، فَرَدَّهُ على عَبْدِ اللهِ، وَأَنَّ فَرَسًا لاِبْنِ عُمَرَ عَارَ فَلَحِقَ بِالرُّومِ، فَظَهَرَ عَلَيْهِ، فَرَدُّوهُ على عَبْدِ اللهِ. قَالَ أَبُو عَبْدِ اللهِ: عَارَ مُشْتَقٌ مِنَ العَيْرِ وَهْوَ حِمَارُ وَحْشٍ أَيْ: هَرَبَ. [انظر: ٣٠٦٧ - فتح ٦/ ١٨٢]\n\n٣٠٦٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ كَانَ عَلَى فَرَسٍ يَوْمَ لَقِيَ الْمُسْلِمُونَ، وَأَمِيرُ الْمُسْلِمِينَ يَوْمَئِذٍ خَالِدُ بْنُ الوَلِيدِ، بَعَثَهُ أَبُو بَكْرٍ، فَأَخَذَهُ الْعَدُوُّ، فَلَمَّا هُزِمَ العَدُوُّ رَدَّ خَالِدٌ فَرَسَهُ. [انظر: ٣٠٦٧ - فتح ٦/ ١٨٢]\nقَالَ ابن نُمَيْرٍ: حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - قَالَ: ذَهَبَ فَرَسٌ لَهُ، فَأَخَذَهُ العَدُوُّ، فَظَهَرَ عَلَيْهِ المُسْلِمُونَ، فَرُدَّ عَلَيْهِ فِي زَمَنِ رَسُولِ اللهِ - ﷺ -، وَأَبَقَ عَبْدٌ لَهُ فَلَحِقَ بِالرُّومِ، فَظَهَرَ عَلَيْهِمُ المُسْلِمُونَ، فَرَدَّهُ عَلَيْهِ خَالِدُ بْنُ الوَلِيدِ بَعْدَ النَّبِيِّ - ﷺ -.\nثم أسنده من حديث نَافِع أَنَّ عَبْدًا لاِبْنِ عُمَرَ أَبَقَ فَلَحِقَ بِالرُّومِ، فَظَهَرَ عَلَيْهِمْ خَالِدُ بْنُ الوَلِيدِ، فَرَدَّهُ عَلَى عَبْدِ اللهِ، وَأَنَّ فَرَسًا لاِبْنِ عُمَرَ عَارَ، فَظَهَرَ عَلَيْهِ، فَرَدَّهُ عَلَى عَبْدِ اللهِ.\nوحديث مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّهُ","vol":"18","page":316},{"text":"كَانَ عَلَى فَرَسٍ يَوْمَ لَقِيَ المُسْلِمُونَ، وَأَمِيرُ المُسْلِمِينَ يَوْمَئِذٍ خَالِدُ بْنُ الوَلِيدِ، بَعَثَهُ أَبُو بَكْرٍ، فَأَخَذَهُ العَدُوُّ، فَلَمَّا هُزِمَ العَدُوُّ رَدَّ خَالِدٌ فَرَسَهُ.\nالشرح:\nالتعليق أسنده أبو داود عن محمد بن سليمان الأَنْباري والحسن بن (على المعنى) (^١) قالا: حَدَّثنَا عبد الله بن نمير (^٢).\nوفرسُ ابن عمر في هذا التعليق أنه رد عليه في زمن رسول الله - ﷺ -، وفي الأخير المسند أن خالدًا رده وصحح الداودي الأول، وأنه كان في غزاة مؤتة، قَالَ: وعبيد الله أثبت في نافع من موسى. ولما روى الإسماعيلي حديث موسى قَالَ فيه: يوم لقي المسلمون ظبيا وأسدًا فاقتحم الفرس بعبد الله بن عمر جرفًا فصرعه، وسقط عبد الله فعار الفرس فأخذه العدو، فلما هزم الله العدو رد خالد على عبد الله فرسه.\nواختلف العلماء في الأموال التي يأخذها المشركون من المسلمين ثم يقهرهم المسلمون ويأخذونها منهم، ولهم حالان:\nأحدهما: أن يعلم بها قبل قسمتها، فإنها ترد إليه بغير شيء، وهو قول أكثر أهل العلم منهم: عمر بن الخطاب وعطاء والنخعي وسلمان بن ربيعة والليث ومالك والثوري والأوزاعي والشافعي والكوفيون، وإحدى الروايتين عن أحمد. وقال الحسن والزهري: لا ترد إلى صاحبها قبل القسمة ولا بعدها وهي للجيش، ونحوه عن عمرو بن دينار، وروِي مثلُهُ عن علي -فيما قَالَ ابن المناصف-\n_________\n(^١) في الأصل: محمد الخلال، وفي (ص): على الخلال. والمثبت من \"سنن أبي داود\".\n(^٢) \"سنن أبي داود\" (٢٦٩٩).","vol":"18","page":317},{"text":"وحكاه ابن التين عن الأوزاعي، ثم قَالَ: وهذا قبل القسمة، فإن وجده بعدها فهو أحق به، وعن عمر: أن من بيده أحق ولا يأخذه عندنا إلا بالثمن، وقال الشافعي: بالقيمة من بيت المال، وعلتهم أن الكفار ملكوه باستيلائهم، فصار غنيمة كسائر أموالهم (^١).\nواستدل للجمهور بأحاديث الباب في الغلام والفرس وأنهما رُدَّا عليه قبل القسمة، وروى عبد الملك بن ميسرة، عن طاوس، عن ابن عباس أن رجلًا وجد بعيرًا له كان المشركون أصابوه، فقال - ﷺ -: \"إن أصبته قبل أن تقسم فهو لك، وإن أصبته بعد ما قسم أخذته بالقيمة\" رواه أبو داود من حديث الحسن بن عمارة عنه (^٢).\nوقال أبو أحمد: هذا يعرف بالحسن عنه، وقد روى مسعر، عن عبد الملك، قَالَ يحيى بن سعيد: سألت مسعرًا عنه فقال: هو من حديث عبد الملك، ولكن لا أحفظه، قَالَ يحيى عن البتي: والحسن متروك. وقال الطحاوي: قَالَ علي بن المديني: روي عن يحيى بن سعيد أنه سأل مسعرًا عنه فقال: هو من رواية عبد الملك، عن طاوس، عن ابن عباس قَالَ: فأثبته عنه من حديثه فدل على أنه قد رواه عنه غير الحسن بن عمارة، فاستغني عن روايته لشهرته عن عبد الملك. قَالَ ابن عدي: وروي أيضًا من حديث مسلمة بن علي وابن عياش، وهما ضعيفان، وأخرجه الدارقطني من حديث إسحاق بن أبي فروة،\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٢٨٦، \"بدائع الصنائع\" ٧/ ١٢٧، \"المدونة\" ١/ ٣٧٥، \"عيون المجالس\" ٢/ ٦٩٣، \"الإشراف\" ٢/ ٢٦٤، \"روضة الطالبين\" ١٠/ ٢٩٣ - ٢٩٤، \"الشرح الكبير\" ١٠/ ١٩٦ - ٢٠٠، \"الإنصاف\" ١٠/ ١٩٦ - ١٩٩.\n(^٢) لم أقف عليه عند أبي داود، ورواه البيهقي ٩/ ١١١.","vol":"18","page":318},{"text":"عن ابن شهاب، عن سالم، عن أبيه مرفوعًا: \"من وجد ماله في الفيء قبل أن يقسم فهو له، ومن وجده بعدما قسم فليس له بحق\" (^١).\nقَالَ عبد الحق: أسنده ياسين الزيات، عن سماك، عن تميم، عن جابر بن سمرة، وياسين ضعيف عندهم.\nالحال الثاني: أن يعلم به بعد القسمة، فإنه يأخذه بالقيمة، وهو قول عمر وعلى وزيد بن ثابت وابن المسيب وعطاء والقاسم وعروة وأبي حنيفة والثوري والأوزاعي ومالك، أخذًا بحديث ابن عباس السالف وبحديث جابر بن حيوة: أن أبا عبيدة كتب إلى عمر بن الخطاب في هذا فقال: من وجد ماله بعينه فهو أحق بالثمن الذي حسب على من أخذه. وكذلك إن بيع ثم قسم ثمنه، فهو أحق به بالثمن؛ ولأنه إنما امتنع من أخذه له بغير شيء كيلا يفضي إلى حرمان أخذه من الغنيمة أو يضع الثمن على المشتري، وحقهما ينجبر بالثمن، والمحكي عن أبي حنيفة أخذه بالقيمة، ويروى عن مجاهد مثله، والباقون يقولون: يأخذه بالثمن الذي حسب على من أخذه. وقال الشافعي: لا يملك أهل الحرب علينا بالغلبة. ولصاحبه أخذه قبل القسمة وبعدها بغير شيء، ويعطي مشتريه ثمنه من خمس المصالح محتجًا بحديث عمران بن حصين: أغار المشركون على سرح المدينة وأخذوا العضباء وامرأة من المسلمين، فلما كان في الليل ركبتها وتوجهت قبل المدينة، ونذرت إن نجاها الله عليها لتنحرنها، فلما قدمت المدينة عُرفت الناقة، فأتوا بها رسول الله - ﷺ - فأخبرته المرأة بنذرها، فقال: \"بئس ما جزيتيها، لا نذر فيما لا يملك ابن آدم، ولا نذر في\n_________\n(^١) \"سنن الدارقطني\" ٤/ ١١٣ (٤١٢٤).","vol":"18","page":319},{"text":"معصية\" (^١)، وزاد عبد الوهاب الثقفي قَالَ: قَالَ أبو داود السجستاني: فأخذها رسول الله - ﷺ -. فهذا دليل على أن أهل الحرب لا يملكون علينا بغلبة ولا غيرها، ولو ملكوا علينا لملكت المرأة الناقة كسائر أموالهم، لو أخذت شيئًا منها، ولو ملكها لصح فيها نذرها. وقال ابن القصّار: حديث ابن عباس قال على أن أهل الحرب قد ملكوه على المسلمين وصارت لهم يد عليه، ألا ترى أنه لو كان باقيًا على ملك مالكه، لم يختلف حكم وجوده قبل القسمة وبعدها، ويوضحه أن\nالكافر إذا أتلفه ثم أسلم لم يتبع بقيمته بخلاف المسلم مع المسلم، ولما جاز أن يملك المسلم على الكافر بالقهر والغلبة، جاز أن يملك الكافر عليه بذلك، وقد قَالَ - ﷺ -: \"هل ترك لنا عقيل منزلا؟ \"، وكان عقيل استولى على دور النبي - ﷺ - وباعها، فلولا أن عقيلًا ملكها بالغلبة وباعها لأبطل النبي - ﷺ - بيعها ولم يجز تصرفه؛ لأن بيع ما لا يصح ملكه لا حكم له، وأما خبر الناقة والمرأة فلا حجة لهم فيه؛ لأن قوله - ﷺ -: \"لانذر لابن آدم فيما لا يملك\" إنما كان قبل أن تملك المرأة الناقة؛ لأنها قالت ذَلِكَ وهي في دار الحرب، وكل الناس تقول: إنه من أخذ شيئًا من أهل الحرب فلم ينج به إلى دار الإسلام فإنه غير محرز له، وَلا يقع عليه ملكه حَتَّى يخرج به إلى دار الإسلام؛ فلهذا قَالَ: \"لا نذر .. \" إلى آخره، هذا وجه الحديث.\n_________\n(^١) الحديث رواه مسلم (١٦٤١) كتاب النذر، باب لا وفاء لنذر في معصية الله .. ورواه أبو داود (٣٣١٦) واللفظ له.\nوانظر تفصيل المسألة في: \"بدائع الصنائع\" ٧/ ١٢٧، \"عيون المجالس\" ٢/ ٦٩٣، \"الإشراف\" ٢/ ٢٦٤، \"روضة الطالبين\" ١٠/ ٢٩٣ - ٢٩٤، \"المغني\" ١٣/ ١١٧ - ١١٩.","vol":"18","page":320},{"text":"وقال ابن القصار: ما أحرزه المشركون وخرج عن أيديهم إلى المسلمين، فإن لم يقع في المقاسم ولا حصل في يد إنسان بعوض فإنه يعود إلى ملك صاحبه، فالمرأة لما أخذت الناقة بغير عوض انتقل ملكها عن المشركين وحصل لرسول الله - ﷺ -؛ فأما إذا قسمت الغنائم وحصل الشيء في يد أحد حصلت له شبهة ملك عليه؛ لأجل أنه حصل له بعوض، وهو حقه من الغنائم؛ فلا يخرجه عن يده إلا بعوض؛ لأن الغانمين قد اقتسموا وتفرقوا، فإن أعطاه الإمام القيمة جاز، وإن لم يعطه لم يأخذه صاحبه إلا بعوض؛ لأن القسم حكم الإمام مع كون شبهة أيدي الكفار، فيصير للغانم بحكم الإمام (^١).\nواستدل الطحاوي بحديث الناقة، فإن المرأة لما أخذتها انتقل ملكها إلى رسول الله - ﷺ - بحديث سفيان، عن سماك بن حرب، عن تميم بن طرفة: أن رجلًا أصاب العدو له بعيرًا، فاشتراه رجل منهم فجاء به فعرفه صاحبه، فخاصمه إلى رسول الله - ﷺ - فقال: \"فإن شئت أعطيت ثمنه الذي اشتراه به وهو لك، وإلا فهو له\" فهذا وجه الحكم في الباب من طريق الآثار (^٢).\nوأما من طريق النظر فرأينا رسول الله - ﷺ - حكم في مشتري البعير من أهل الحرب أن لصاحبه أن يأخذه منه بالثمن، وكان قد ملكه المشتري من الحربيين، كما يملك الذي يقع في سهمه من الغنيمة ما يقع في سهمه منها، فالنظر على ذَلِكَ أن يكون الإمام إذا قسم الغنيمة فوقع منها في يد رجل شيء وإن كان أُسر ذَلِكَ من يد آخر، أن يكون المأسور من يده\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٢٧ - ٢٢٩.\n(^٢) \"شرح معاني الآثار\" ٣/ ٢٦٣.","vol":"18","page":321},{"text":"كذلك أن يكون له أخذ ما كان أسر من يده من الذي وقع في سهمه بقيمته كما يأخذ من يد مشتريه بثمنه (^١).\nوقوله: (أَنَّ فَرَسًا لابْنِ عُمَرَ عَارَ) هو بالعين المهملة، أي: انفلت من صاحبه، يَعِيرُ.\nومعنى (ظَهَرَ عَلِيهِ): غلب عليه، وقال البخاري -كما نقله ابن التين والدمياطي-: عَارَ مشتق من العير وهو: حمارُ وَحْشٍ، أي: هرب. يريد أنه فعل فعله في النفار.\nوقال \"صاحب العين\": عار الفرس والكلب وغير ذَلِكَ عيارًا: أفلت وذهب في الناس (^٢).\nوقال ابن دريد في \"جمهرته\": عار الفرس تعيرًا: إذا انطلق من مربطه فذهب على وجهه، وكذلك البعير (^٣). وقال الطبري: يقال ذَلِكَ في الفرس إذا فعله مرة بعد أخرى، ومنه قيل للبطال من الرجال: الذي لا يثبت على طريقة: عيار، ومنه الشاة العائرة، وسهم عائر: لا يدرى من أين أتى (^٤)، ولما ذكر ابن التين أنه لا يأخذه عندنا إلا بالثمن، قَالَ: دليلنا أن العبد لا يدفع إلى بيت المال وإنما يرد إلى سيده، فيجب أن تكون القيمة على أخذه أو يكون استحقاقه تامًّا، فلا تجب فيه القيمة على أحد.\nثم نقل عن مالك كما أسلفنا أن من أسلم على شيء في أيديهم للمسلمين ملكه. وقال الشافعي: لا يملكون إلا بما يملك به المسلمون،\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٢٩ - ٢٣٠.\n(^٢) \"العين\" ٢/ ٢٣٨، مادة: عير.\n(^٣) \"جمرة اللغة\" ٢/ ٧٧٧، مادة: عير.\n(^٤) \"شرح ابن بطال\" ٥/ ٢٣٠.","vol":"18","page":322},{"text":"وناقض فقال: إذا استهلكه الحربي ثم أسلم لم يغرمه. وقال أبو حنيفة: إن غنموه في دار الإسلام فلا يملكونه حَتَّى يخرجوه إلى (^١) دار الحرب، ومالك لم يفرق، ثم قَالَ: إن الشافعي استدل بقوله: ﴿وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ﴾ [الأحزاب: ٢٧] الآية فجعل ذَلِكَ منة علينا فانتفى معه أن يملكوا أموالنا (^٢).\nوأجيب: بأنه ورد في خبر مخصوص ولم يُردْ به أنه لا يصيب المسلمين من الكفار جائحة، ألا ترى قوله تعالى: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ﴾ [الحشر: ٨] فسماهم فقراء لأخذ الكفار أموالهم، وإذا كان كذلك لم يكن في هذِه الآية دلالة.\n_________\n(^١) ورد في هامش الأصل: لعله (من).\n(^٢) سبق بيان المسألة.","vol":"18","page":323},{"text":"<span data-type='title' id=toc-2196>١٨٨ - باب مَن تَحَلَّمَ بِالفَارِسِيَّةِ وَالرَّطَانَةِ</span>\nوَقَوْلِهِ -﷿-: ﴿وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ﴾ [الروم: ٢٢] ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ﴾ [إبراهيم: ٤].\n\n٣٠٧٠ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، أَخْبَرَنَا سَعِيدُ بْنُ مِينَاءَ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، ذَبَحْنَا بُهَيْمَةً لَنَا، وَطَحَنْتُ صَاعًا مِنْ شَعِيرٍ، فَتَعَالَ أَنْتَ وَنَفَرٌ، فَصَاحَ النَّبِيُّ - ﷺ - فَقَالَ: «يَا أَهْلَ الخَنْدَقِ، إِنَّ جَابِرًا قَدْ صَنَعَ سُؤْرًا، فَحَيَّ هَلًا بِكُمْ». [٤١٠١، ٤١٠٢ - مسلم: ٢٠٣٩ - فتح ٦/ ١٨٣]\n\n٣٠٧١ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ خَالِدِ بْنِ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أُمِّ خَالِدٍ بِنْتِ خَالِدِ بْنِ سَعِيدٍ قَالَتْ: أَتَيْتُ رَسُولَ اللهِ - ﷺ - مَعَ أَبِي وَعَلَيَّ قَمِيصٌ أَصْفَرُ، قَالَ رَسُولُ اللهِ - ﷺ - «سَنَهْ سَنَهْ». قَالَ عَبْدُ اللهِ وَهْيَ بِالْحَبَشِيَّةِ: حَسَنَةٌ. قَالَتْ فَذَهَبْتُ أَلْعَبُ بِخَاتَمِ النُّبُوَّةِ، فَزَبَرَنِي أَبِي قَالَ رَسُولُ اللهِ - ﷺ -: «دَعْهَا». ثُمَّ قَالَ رَسُولُ اللهِ: «أَبْلِي وَأَخْلِفِي، ثُمَّ أَبْلِي وَأَخْلِفِي، ثُمَّ أَبْلِي وَأَخْلِفِي». قَالَ عَبْدُ اللهِ فَبَقِيَتْ حَتَّى ذَكَرَ. [٣٨٧٤، ٥٨٢٣، ٥٨٤٥، ٥٩٩٣ - فتح ٦/ ١٨٣]\n\n٣٠٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ -﵁ - أَنَّ الحَسَنَ بْنَ عَلِيٍّ أَخَذَ تَمْرَةً مِنْ تَمْرِ الصَّدَقَةِ، فَجَعَلَهَا فِي فِيهِ، فَقَالَ النَّبِيُّ - ﷺ - بِالْفَارِسِيَّةِ: «كَخٍ كَخٍ، أَمَا تَعْرِفُ أَنَّا لَا نَأْكُلُ الصَّدَقَةَ». [انظر: ١٤٨٥ - مسلم: ١٠٦١ - فتح ٦/ ١٨٣]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث جَابِرٍ: قُلْتُ: يَا رَسُولَ اللهِ، ذَبَحْنَا بُهَيْمَةً لَنَا، وَطَحَنْتُ صَاعًا مِنْ شَعِيرٍ، فَتَعَالَ أَنْتَ وَنَفَرٌ. فَصَاحَ النَّبِيُّ - ﷺ - فقَالَ: \"يَا أَهْلَ الخَنْدَقِ، إِنَّ جَابِرًا قَدْ صَنَعَ سُؤْرًا، فَحَيَّ هَلًا بِكُمْ\".","vol":"18","page":324},{"text":"ثانيها: حديث أُمِّ خَالِدٍ بِنْتِ خَالِدِ بْنِ سَعِيدٍ -يعني: ابن العاصي، واسمها آمنة- قَالَتْ: أَتَيْتُ النبي - ﷺ - مَعَ أَبِي وَعَلَيَّ قَمِيصٌ أَصْفَرُ، قَالَ رَسُولُ اللهِ - ﷺ -: \"سَنَهْ سَنَهْ\". قَالَ عَبْدُ اللهِ وَهْيَ بِالْحَبَشِيَّةِ: حَسَنَةٌ. قَالَتْ: فَذَهَبْتُ أَلْعَبُ بِخَاتَم النُّبُوَّةِ، فَزَبَرَنِي أَبِي، قَالَ رَسُولُ اللهِ - ﷺ -: \"أَبْلِي وَأَخْلِقِي، ثُمَّ أَبْلِي وَأخْلِقِي، ثُمَّ أَبْلِي وَأَخْلِقِي\". قَالَ عَبْدُ اللهِ: فَبَقِيَتْ حَتَّى ذَكَرَ دهرا، وذكره البخاري في موضع آخر (^١)، قال عكرمة: سنا: الحسنة بالحبشية ..\nثالثها: حديث أَبِي هُرَيْرَةَ - ﵁ - ثَمَّ تمر الصدقة، وقد سلف في الزكاة. (^٢)\nالشرح:\nالرطانة: كلام العجم، وقال صاحب \"الأفعال\": يقال: رطن رطانة إذا تكلم بكلام العجم (^٣)، وقال ابن التين: هي كلام لا يفهم، وخص بذلك كلام العجم، وعبارة \"الصحاح\" الرَّطانة: الكلام بالعجمية. تقول: رطنت له بكلام وراطنت إذا كلمته بها، وتراطن القوم فيما بينهم (^٤).\nوقوله: ﴿وَاخْتِلَافُ أَلْسِنَتِكُمْ﴾ الآية [الروم: ٢٢]. اختلافهما من الآيات، وكان أصل اختلاف اللغات من هود، ألقى الله على ألسنة كل فريق اللسان الذي يتكلمون به ليلًا، فأصبحوا لا يحسنون غيره.\n_________\n(^١) سيأتي برقم (٥٩٩٣) كتاب الأدب، باب من ترك صبية غيره حتى تلعب به أو قبلها أو مازحها.\n(^٢) سلف برقم (١٤٨٥).\n(^٣) \"الأفعال\" ص ٢٥٣.\n(^٤) \"الصحاح\" ٥/ ٢١٢٤، مادة: رطن.","vol":"18","page":325},{"text":"و(البُهَيمَةُ) كما قَالَ الداودي: من الأنعام. وقال ابن فارس: البَهْمُ: صِغَارُ الغَنَمِ (^١).\nو(السُّؤْرُ) الوليمة بالفارسية، كذا في بعض النسخ، أي: اتخذ دعوة لطعام الناس، وقال الداودي: هي كل طعام تدعى إليه جماعة. وقال جماعة من أهل اللغة: الوليمة: طعام العرس، وقيل: السؤر: الصنيع بلغة الحبشة، لكن العرب تكلمت بها فصارت من كلامها.\nوأما قوله: فأكلوا وتركوا سؤرًا. فهذِه عربية يعني: بقية، وكل بقية من ماء أو طعام أو غيره فهو سؤر.\nوقوله: (فحيَّ هلا بكم) قَالَ الفراء: معنى حيَّ عند العرب: هلم وأقبل، فالمعنى: هلموا إلى طعام جابر وأقبلوا إليه، ومنه قول المؤذن: حيَّ على الصلاة أي: أقبلوا إليها، وفتحت الياء من حيَّ لسكونها وسكون الياء التي قبلها، كما قالوا: ليت ولعل، ومنه قول ابن مسعود: إذا ذكر الصالحون فَحَيَّ هَلًا بعمر (^٢). ومعناه أقبلوا على ذكر عمر. وقال أبو عبيد: أي ادع عمر (^٣).\nوفيها ست لغات: يقال: حَيَّ هَلًا بالتنوين للتنكير. وحَيَّ هَلَ منصوبة مخففة مشبهة بخمسة عشر، وحَيهَلًا بألف مديدة، وحَي هَلْ بالسكون؛ لكثرة الحركات ولشبهها بِصَهْ وَمَهْ وَوَيْح، وحَيَّ هْلَ بسكون الهاء، وحَيَّ أهلًا آل عمر، وحَيَّ هَلًا على عمر؛ وقال صاحب \"المطالع\": يقول: حي على كذا، أي: هلم وأقبل. يقال: حي علا، وقيل: حي: هلم،\n_________\n(^١) \"مجمل اللغة\" ١/ ١٣٨، مادة: بهم.\n(^٢) رواه معمر في \"جامعه\" ١١/ ٢٣١، والطبراني ٩/ ١٦٤، والحاكم ٣/ ٩٣.\n(^٣) \"غريب الحديث\" ٢/ ٢١٠.","vol":"18","page":326},{"text":"وهلا: جئتنا، وقيل: أسرع، جعل كلمة واحدة. وقيل: هلا: اسكن، وحي: أسرع، أي: عند ذكره واسكن حَتَّى ينقضي.\nوقال الداودي: (\"فحي هلا بكم\")، أي: هلموا أهلا بكم أتيتكم أهلكم.\nوقوله: \"سَنَهْ\" قد أسلفنا في البخاري عن عبد الله -وهو ابن المبارك- أنها بالحبشة حَسِنَة. وفي رواية: \"سَنَّا سَنَّا\" (^١)، وفي أخرى: \"سَنَّاهْ سَنَّاهْ\" (^٢)، قَالَ صاحب \"المطالع\": كلها بفتح السين وشد النون إلا عند أبي ذر فإنه خفف النون، وعند القابسي كسر السين.\nوقوله: (\"أَبْلِي وَأَخْلِقِي\") أي: أنعمي والبلاء للخير والشر؛ لأن أصله الاختبار، وأكثر ما يستعمل في الخير مقيدًا، ولأبي ذر والمروزي: \"أخلفي\" بالفاء، والمشهور بالقاف من إخلاق الثوب، ومعناه: بالفاء أن يكتسب خلفه بعد بلائه، يقال: خلف الله لك، وأَخْلَفَ رُباعي، وهو الأَشْهر؛ ذكره عياض (^٣)، وقال ابن بطال: هو كلام معروف عند العرب ومعناه الدعاء بطول البقاء. قَالَ صاحب \"العين\": يقال: أَبْلِ وأَخْلِفْ، أي: عش فخرِّقْ ثيابك وارْقَعْها، وخلفت الثوب، أي: أخرجت باليه ولفَقْتُهُ. (^٤)\nوقوله: (زبرني) هو بفتح أوله يعني: انتهرني، عن أبي علي.\nوقوله: (حَتَّى ذكر)، كذا لأكثر الرواة بالذال المعجمة والراء.\n_________\n(^١) ستأتي برقم (٥٨٤٥) كتاب اللباس، باب ما يدعى لمن لبس ثوبا جديدا.\n(^٢) ستأتي برقم (٣٨٧٤) كتاب مناقب الصحابة، باب هجرة الحبشة.\n(^٣) \"مشارق الأنوار\" ١/ ٢٣٩.\n(^٤) \"شرح ابن بطال\" ٥/ ٢٣٢.","vol":"18","page":327},{"text":"وقوله: (دهرًا) محذوف في كتاب ابن بطال (^١)، وذكره ابن السكن أيضًا وهو تفسير لهذِه الرواية، كأنه أراد بقي هذا القميص مدة طويلة من الزمان نسيها الراوي فعبر عنها بقوله: (ذكر دهرًا) أي: زمانًا فنسيت تحديده، وقيل: هذا الضمير يرجع على الراوي، يدل عليه ما في رواية أخرى: (فبقيت) (يعني) (^٢): أم خالد، وقيل: في ذكر ضمير القميص، أي: بقي هذا القميص، حَتَّى ذكر دهرًا، كما يقال: شيخ مسن يذكر دهرًا، أي: يعقل زمانًا طويلًا قد مضى، ولأبي الهيثم: (دكن) بالنون ودال مهملة، والدكنة غبرة (كدرة) (^٣) من طول ما لبس فيسود لونه، ورجحه أبو ذر.\nأما فقه الباب؛ فسمعناه في تأمين المسلمين لأهل الحرب بلسانهم ولغتهم أن ذَلِكَ أمان لهم؛ لأن الله تعالى يعلم الألسنة كلها، وأيضًا فإن الكلام بالفارسية يحتاج إليه المسلمون للتكلم به مع رسل العجم، وقد أمر الشارع زيد بن ثابت (بتعلم) (^٤) لسان العجم، وكذلك أدخل البخاري عن رسول الله - ﷺ - أنه تكلم بألفاظ من الفارسية كانت متعارفة عندهم معلومة، وفهمها عنه الصحابة، فالعجم أحرى أن يفهموها إذا خوطبوا بها؛ لأنها لغتهم، وسيأتي زيادة في بيان هذا في\n_________\n(^١) قوله ذكر دهرا، في المطبوع من \"شرح ابن بطال\" ٥/ ٢٣٠: ذكر دكن.\nوعلق المحقق بقوله: (كذا بالأصل: جمع بين الكلمتين)؛ ثم أورد اختلاف الروايات في \"الصحيح\". وهي رواية أبي الهيثم، والقول ما قاله المصنف. وانظر \"فتح الباري\" ٦/ ٢١٣ - ٢١٤.\n(^٢) من (ص ١).\n(^٣) يقارب رسمها في الأصل (كدرة) والكاف تقارب اللام في رسم الناسخ، وأرجح أنها محرفة عن (لونه). والله أعلم.\n(^٤) في (ص): أن يتعلم.","vol":"18","page":328},{"text":"باب قوله إذا قالوا: صبأنا ولم يحسنوا أسلمنا بعد. (^١) قَالَ ابن التين: وإنما يكره أن يتكلم بالعجمية إذا كان بعض من حضر لا يفهمها فيكون تناجي القوم دون ثالث، قاله الداودي؛ قَالَ: ويلزمه إذا لم يعرفها اثنان فأكثر أن يجوز ذلك. قال المهلب: وأما دعاؤه بأهل الخندق أجمع لطعام جابر فإنما فعله؛ لأنه علم منهم حاجة إلى الطعام، وعلم أنه طعام قد أذن له فيه ببركته لتكون آية وعلامة للنبوة، فلذلك دعاهم أجمع، ولم يدع السادس إلى دار الخياط، واستأذن الخياط أن يدخل معهم ليكون لنا سنة؛ ولأنه طعام لم يؤذن له في إتيانه، وإن كان كل طعامه فيه بركة، ولكن بركة تكون آية وعلامة لنبوته فليس هذا من ذَلِكَ الطعام (^٢).\nوأستحصر (^٣) فوائد هذا الحديث.\nمنها: مداعبة الشارع للأطفال ومخاطبتهم مما يخاطب به الكبار الفقهاء إذا فهموا، وهذِه المخاطبة وإن كانت للحسن ففيها تعريف المسلمين أنه لا يأكل الصدقة.\nومنها: توقير الأئمة عن لعب الصبيان.\nومنها: المسامحة للأطف الذي اللعب بحضرة آبائهم وغيرهم، وكان - ﷺ - على خلق عظيم.\nومنها: إتيانهم بالبنات الصغار لبركة دعائه وليثبت لهن الصحبة.\nومنها: حمل الصبيان وتدريبهم على الشرائع والتجنب بهم الحرام\n_________\n(^١) سيأتي في كتاب الجزية والموادعة، باب: إذا قالوا صبأنا ولم يحسنوا أسلمنا.\n(^٢) \"شرح ابن بطال\" ٥/ ٢٣١.\n(^٣) لم تنقط في الأصل، ولعل فيها الوجهان: الصاد والضاد.","vol":"18","page":329},{"text":"والمكروه، وسلف تفسير (\"كخ كخ\") في الزكاة، وهما بفتح الكاف وكسرها وسكون الخاء وكسرها، وبالتنوين مع الكسر وبغيره، قَالَ ابن دريد: يقال: كخ يكخ كخا إذا نام فغط (^١). وقال الداودي: هي كلمة أعجمية عربت.\n_________\n(^١) \"جمهرة اللغة\" ١/ ١٠٧، مادة: خكك.","vol":"18","page":330},{"text":"<span data-type='title' id=toc-2197>١٨٩ - باب الغُلُولِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ﴾ [آل عمران: ١٦١].\n\n٣٠٧٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي حَيَّانَ قَالَ: حَدَّثَنِي أَبُو زُرْعَةَ قَالَ: حَدَّثَنِي أَبُو هُرَيْرَةَ - ﵁ - قَالَ: قَامَ فِينَا النَّبِيُّ - ﷺ - فَذَكَرَ الْغُلُولَ فَعَظَّمَهُ وَعَظَّمَ أَمْرَهُ قَالَ: «لَا أُلْفِيَنَّ أَحَدَكُمْ يَوْمَ القِيَامَةِ عَلَى رَقَبَتِهِ شَاةٌ لَهَا ثُغَاءٌ عَلَى رَقَبَتِهِ فَرَسٌ لَهُ حَمْحَمَةٌ يَقُولُ: يَا رَسُولَ اللهِ، أَغِثْنِي. فَأَقُولُ: لَا أَمْلِكُ لَكَ شَيْئًا، قَدْ أَبْلَغْتُكَ. وَعَلَى رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ، يَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي. فَأَقُولُ: لَا أَمْلِكُ لَكَ شَيْئًا، قَدْ أَبْلَغْتُكَ. وَعَلَى رَقَبَتِهِ صَامِتٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي. فَأَقُولُ: لَا أَمْلِكُ لَكَ شَيْئًا، قَدْ أَبْلَغْتُكَ. أَوْ عَلَى رَقَبَتِهِ رِقَاعٌ تَخْفِقُ، فَيَقُولُ: يَا رَسُولَ اللهِ، أَغِثْنِي. فَأَقُولُ: لَا أَمْلِكُ لَكَ شَيْئًا، قَدْ أَبْلَغْتُكَ». وَقَالَ أَيُّوبُ، عَنْ أَبِي حَيَّانَ: \"فَرَسٌ لَهُ حَمْحَمَةٌ\". [انظر: ٢٣٧١ - مسلم: ٩٨٧، ١٨٣١ - فتح ٦/ ١٨٥]\nذكر فيه حديث أَبي هُرَيْرَةَ - ﵁ -: قَامَ فِينَا النَّبِيُّ - ﷺ - فَذَكَرَ الغُلُولَ .. الحديث.\nوهو على سبيل الوعيد من الله لمن أنفذه عليه من أهل الغلول، وقد تكون العقوبة حمل البعير وسائر ما عليه على رقبته على رءوس الأشهاد وفضيحته به، ثم الله تعالى بعد ذَلِكَ غير في تعذيبه بالنار أو العفو عنه. فإن عذبه بناره أدركته الشفاعة إن شاء الله تعالى، وإن لم يعذبه بناره فهو واسع المغفرة.\nومعنى: (\"لا ألفينَّ\") لا أجدن، ألفينا: وجدنا. قَالَ القرطبي: كذا الرواية الصحيحة بالمد والفاء، ومعناه: لا يأخذن أحد شيئًا من المغانم فأجده يوم القيامة على تلك الحال (^١).\n_________\n(^١) \"المفهم\" ٤/ ٢٨.","vol":"18","page":331},{"text":"وقال النووي: هو بضم الهمزة وكسر الفاء، ورواه العذري بفتح الهمزة والقاف من اللقاء، وله وجه (^١)، وجاء في رواية: \"لا أعرفن\" والمعنى متقارب، وبعض الرواة يقول \"لأعرفن\" بغير مد على أن تكون لام القسم، وفيه بُعْدٌ، والأول أحسن.\nوالثُّغَاء: بضم الثاء صوت الشاة. يقال: ثغت، تثغو.\nوالرغاء: صوت الإبل. واليعار صوت المعز خاصة، ومنه شاة تَيْعَرُ (^٢).\nوالحمحة: صوت الفرس عند العلف، قَالَ ابن قتيبة (^٣): سمي غلولا؛ لأن آخذه كان يغله في متاعه، أي: يدخله في أصنافه، ومنه سمي الماء البخاري بين الشجر غللًا. وقال يعقوب: يقال: غل في المغنم يغُل ويغِل إذا خان، والصامت: الذهب والفضة.\nومعنى: (\"لا أملك لك شيئًا\") أي: من المغفرة ومن الشفاعة حَتَّى يأذن الله في الشفاعة لمن أراد، كما قَالَ تعالى: ﴿وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى﴾ [الأنبياء: ٢٨].\nوفيه: أن العقوبات قد تكون من جنس الذنوب، وهذا الحديث يفسر قوله تعالى: ﴿يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ﴾ [آل عمران ١٦١]\nوفيه: أنه يأتي به يحمله على رقبته، ليكون أبلغ في فضيحته، ويتبين للأشهاد خيانته، وحسبك بهذا تعظيمًا لإثم الغلول وتحذيرًا منه. وقوله: (\"على رقبته رقاع تخفق\") يقال: أخفق الرجل بثوبه إذا لمع.\n_________\n(^١) \"شرح مسلم\" ١٢/ ٢١٦. وقوله: (ورواه العذري ..) إلخ من قول القاضي.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٥/ ٢٩٧ مادة [يعر].\n(^٣) \"غريب الحديث\" ١/ ٢٢٦.","vol":"18","page":332},{"text":"إذا تقرر ذَلِكَ؛ فالغلول كبيرة بالإجماع، وأجمعوا أيضًا على تغليظ تحريمه، وقام الإجماع أيضًا كما حكاه ابن المنذر على أن الغال يرد ما غل إلى صاحب المقسم ما لم يفترق الناس (^١).\nواختلفوا فيما يفعل بذلك إذا افترقوا؛ فقالت طائفة: يدفع إلى الإمام بخمُسه ويتصدق بالباقي هذا قول الحسن والزهري ومالك والأوزاعي والليث والثوري، وروِي معناه عن معاوية بن أبي سفيان، وروِي عن ابن مسعود أنه رأى أن يتصدق بالمال الذي لا يعرف صاحبه، وروي معناه عن ابن عباس. قَالَ أحمد في الحبة والقيراط يبقى للبقال على الرجل ولا يعرف موضعه: يتصدق به (^٢). وكان الشافعي لا يرى الصدقة به، ويقول: لا أرى للصدقة به وجهًا؛ لأنه إن كان من ماله فليس عليه أن يتصدق به، وإن كان لغيره فليس له الصدقة بمال غيره (^٣).\n_________\n(^١) \"الإجماع\" ص ٨٢.\n(^٢) \"المغني\" ١٣/ ١٧١ - ١٧٢.\n(^٣) \"الأم\" ٤/ ١٧٨.","vol":"18","page":333},{"text":"<span data-type='title' id=toc-2198>١٩٠ - باب القَلِيلِ مِنَ الغُلُولِ</span>\nوَلَمْ يَذْكُرْ عَبْدُ اللهِ بْنُ عَمْرٍو، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ حَرَّقَ مَتَاعَهُ، وهذا أَصَحُّ.\n\n٣٠٧٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: كَانَ عَلَى ثَقَلِ النَّبِيِّ - ﷺ - رَجُلٌ يُقَالُ لَهُ: كِرْكِرَةُ، فَمَاتَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «هُوَ فِي النَّارِ». فَذَهَبُوا يَنْظُرُونَ إِلَيْهِ فَوَجَدُوا عَبَاءَةً قَدْ غَلَّهَا. قَالَ أَبُو عَبْدِ اللهِ: قَالَ ابْنُ سَلَامٍ: كَرْكَرَةُ -يَعْنِي بِفَتْحِ الْكَافِ- وَهْوَ مَضْبُوطٌ كَذَا. [فتح ٦/ ١٨٧]\nثم ساق حديث ابْنِ عَمْرٍو قَالَ: كَانَ عَلَى ثَقَلِ النَّبِيُّ - ﷺ - رَجُلٌ يُقَالُ لَهُ: كِرْكِرَةُ، فَمَاتَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هُوَ فِي النَّارِ\". فَذَهَبُوا يَنْظُرُونَ إِلَيْهِ، فَوَجَدُوا عَبَاءَةً قَدْ غَلَّهَا. قَالَ أَبُو عَبْدِ اللهِ: قَالَ ابن سَلَامٍ: كَرْكَرَةُ.\nالشرح:\nقوله: (وهذا أصح)، يعني: أنه - ﷺ - لم يحرق رحل كركرة حين وجد فيه الغلول، فهو أصح من حديث ابن عمرو الذي أخرجه أبو داود، عن محمد بن عوف، عن موسى بن أيوب، عن الوليد بن مسلم، عن زهير بن محمد، عن عمرو بن شعيب، عن أبيه، عن جده أن رسول الله - ﷺ - وأبا بكر وعمر حرقوا متاع الغال وضربوه.\nقَالَ أبو داود: وزاد فيه علي بن بحر، عن الوليد ولم أسمعه منه: ومنعوه سهمه.\nقَالَ: وثَنَا الوليد بن عتبة وعبد الوهاب بن نجدة، عن الوليد، عن زهير، عن عمرو قوله.","vol":"18","page":334},{"text":"ولم يذكر ابن نجدة منع سهمه (^١).\nوقد اختلف العلماء في عقوبة الغال فقال الجمهور: يعذر على قدر حاله على ما يراه الإمام، ولا يحرق متاعه، وهو قول الأربعة خلا أحمد وجماعة كثيرة من الصحابة والتابعين فمن بعدهم، منهم: الليث والثوري (^٢).\nوقال الحسن وأحمد وإسحاق ومكحول والأوزاعي: يحرق رحله ومتاعه كله، قَالَ الأوزاعي: إلا سلاحه وثيابه التي عليه. وقال الحسن: إلا الحيوان والمصحف (^٣).\nوادعى ابن العربي في \"مسالكه\" أنه ثبت في الصحيح من الحديث أنه - ﷺ - قَالَ: \"من غل فاضربوه وأحرقوا رحله\".\nوأما حديث ابن عمر، عن عمر مرفوعًا في تحريق رحل الغال (^٤)، فهو حديث تفرد به صالح بن محمد، وهو ضعيف عن سالم.\nقَالَ أبو عمر: تفرد به صالح ولا يحتج به (^٥).\nوقال أبو داود لما ذكره بعد رفعه موقوفًا من فعل الوليد بن هشام بن عبد الملك: وهذا أصح الحديثين (^٦).\n_________\n(^١) رواه أبو داود (٢٧١٥) وهو حديث ضعيف وسيأتي كلام المصنف عليه وتضعيفه له بعد قليل.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٧٥ - ٤٧٦ و\"المنتقى\" ٣/ ٢٠٤، و\"المغني\" ١٣/ ١٦٨ - ١٧٠.\n(^٣) انظر: \"المغني\" ١٣/ ١٦٨، \"مصنف عبد الرزاق\" ٥/ ٢٤٦ - ٢٤٧ كتاب الجهاد، باب كيف يصنع بالذي يغل، و\"مصنف ابن أبي شيبة\" ٥/ ٥٢٥، ٦/ ٥٣٠.\n(^٤) أخرجه أبو داود (٢٧١٣)، ومن طريقه البيهقي في \"سننه\" ٩/ ١٠٣.\n(^٥) \"التمهيد\" ٢/ ٢٢.\n(^٦) \"سنن أبي داود\" (٢٧١٤).","vol":"18","page":335},{"text":"وقال الترمذي: غريب لا نعرفه إلا من هذا الوجه، والعمل عليه عند بعض أهل العلم (^١) وسألت محمدًا عن هذا الحديث فقَالَ: إنما روى صالح بن محمد، وهو منكر الحديث، قَالَ: وقد روي في غير حديث الغال، ولم يأمر فيه - ﷺ - بحرق متاعه (^٢).\nقَالَ البخاري في \"تاريخه\": عامة أصحابنا يحتجون بحديث صالح في الغلول، وهو باطل ليسَ بشيء (^٣).\nوقال الدارقطني: أنكروا هذا الحديث على صالح، قال: وهو حديث لم يتابع عليه، ولا له أصل عن رسول الله - ﷺ - (^٤).\nقلتُ: ومما يوهنه حديث الباب كما ذكره البخاري، فإنه - ﷺ - لم يحرق رحل الذي وجد عنده العباءة، ولا الخرز، ثم على تقدير صحته فهو محمول كما قاله الطحاوي على أنه كان حين كانت العقوبة في الأموال جائزة، كما في أخذ شطر المال من مانع الزكاة وضالة الإبل وسرقة التمر، وكله منسوخ (^٥).\nوأنكر مالك حرق الرحل، ويؤدب إن ظهر عليه قبل أن يتنصل.\n_________\n(^١) ذكره عقب الحديث (١٤٦١).\n(^٢) \"علل الترمذي\" ٢/ ٦٢٥ - ٦٢٦.\n(^٣) ما ذكره المصنف من قول البخاري لم أقف عليه. وإنما ذكر في \"تاريخه الكبير\" ٤/ ٢٩١، في ترجمة صالح بن محمد بن زائدة أنه منكر الحديث وتركه سليمان بن حرب وذكر حديثه عن ابن عمر في الغلول ثم ذكر ما يخالفه عن ابن عباس عن النبي - ﷺ - في الغلول: ولم يحرق وقد نقل المصنف هذا القول الذي هو في الصلب في \"البدر المنير\" ٩/ ١٤٠ وعزاه للبخاري، والكلام بنصه في \"سنن البيهقي\" ٩/ ١٠٣.\n(^٤) \"تعليقات الدارقطني على المجروحين لابن حبان البستي\" ١/ ١٣١.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٧٦.","vol":"18","page":336},{"text":"واختلف هل يؤدب إذا جاء تائبًا؟ فقال مالك: لو أدب كان أهلًا.\nوقال ابن القاسم وابن حبيب وسحنون لا يؤدب؛ لأنها تسقط النكال والتقريع، وإنما الذي لا تسقطه التوبة الحدود، فإن ظهر عليه قبل أن يتنصل أُدِّب وتصدق بثمنه. قاله مَالك عند محمد (^١).\nوفي الحديث ما ترجم له وهو تحريم قليل الغلول وكثيره كما قَالَ - ﷺ - للذي أتاه بالشراك من المغنم، فقال: \"شراك أو شراكان من نار\" وقال في الشملة \"إنها تشعل عليه يوم القيامة نارًا\" (^٢).\nقَالَ المهلب: وحديث الباب يشبه ما قبله، أي في أنه في طريق النار إن أنفذ الله عليه الوعيد.\nوقال ابن التين: يحتمل أن يكون هو جزاؤه إلا أن يغفر الله له، ويحتمل أن يصيبه في القبر، ثم ينجو من جهنم، ويحتمل أن يكون وجوب النار من نفاق كان يسره، أو بذنب مات عليه مع غلول أو مما غل، فإن مات مسلمًا فقد قَالَ - ﷺ -: \"يخرج من النار من في قلبه مثقال ذرة من إيمان\" (^٣)، ولم يقل: إن له النار من أجل العباءة التي غل ذكره كله الداودي.\nفائدة: (كركره) بفتح الكاف وكسرها، وقد حكاهما البخاري، فإنه أولًا بالكسر فيما رأيته في أصل الدمياطي، ثم قَالَ: قَالَ ابن سلام: كَرْكَرَة بالفتح مضبوطًا.\n_________\n(^١) \"النوادر والزيارات\" ٣/ ٢٠٣.\n(^٢) سيأتي برقم (٤٢٣٤) كتاب المغازي، باب: غزوة خيبر.\n(^٣) علقه البخاري بعد حديث (٤٤) من حديث أنس - ﵁ -، وقال الحافظ في \"الفتح\" ١/ ١٠٤: رواه الحاكم في \"الأربعين\"؛ ورواه النسائي مطولًا في \"الكبرى\" ٦/ ٣٦٤ - ٣٦٥، ومن حديث أنس رواه الترمذي (٢٥٩٨) وقال: حديث حسن صحيح.","vol":"18","page":337},{"text":"<span data-type='title' id=toc-2199>١٩١ - باب مَا يُكْرَهُ من ذَبْحِ الإِبِلِ وَالْغَنَمِ فِي المَغَانِمِ</span>\n٣٠٧٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ سَعِيدِ بْنِ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ جَدِّهِ رَافِعٍ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِذِي الحُلَيْفَةِ، فَأَصَابَ النَّاسَ جُوعٌ وَأَصَبْنَا إِبِلًا وَغَنَمًا، وَكَانَ النَّبِيُّ - ﷺ - فِي أُخْرَيَاتِ النَّاسِ، فَعَجِلُوا فَنَصَبُوا الْقُدُورَ، فَأَمَرَ بِالْقُدُورِ فَأُكْفِئَتْ، ثُمَّ قَسَمَ فَعَدَلَ عَشَرَةً مِنَ الْغَنَمِ بِبَعِيرٍ، فَنَدَّ مِنْهَا بَعِيرٌ، وَفِي القَوْمِ خَيْلٌ يَسِيرٌ فَطَلَبُوهُ فَأَعْيَاهُمْ، فَأَهْوَى إِلَيْهِ رَجُلٌ بِسَهْمٍ، فَحَبَسَهُ الله فَقَالَ: «هَذِهِ البَهَائِمُ لَهَا أَوَابِدُ كَأَوَابِدِ الوَحْشِ، فَمَا نَدَّ عَلَيْكُمْ فَاصْنَعُوا بِهِ هَكَذَا». فَقَالَ جَدِّي: إِنَّا نَرْجُو -أَوْ نَخَافُ- أَنْ نَلْقَى العَدُوَّ غَدًا وَلَيْسَ مَعَنَا مُدًى، أَفَنَذْبَحُ بِالْقَصَبِ؟ فَقَالَ: «مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ فَكُلْ، لَيْسَ السِّنَّ وَالظُّفُرَ، وَسَأُحَدِّثُكُمْ عَنْ ذَلِكَ، أَمَّا السِّنُّ فَعَظْمٌ، وَأَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ». [انظر: ٢٤٨٨ - مسلم: ١٩٦٨ - فتح ٦/ ١٨٨]\nذكر فيه حديث رافع بن خديج السالف في (آخر) (^١) الشركة قريبًا بطوله (^٢).\nو(أُخْرَيَاتِ النَّاسِ) أي: آخرهم؛ رفقًا بالجيش وليحمل الكل والمنقطع.\nوقوله: (فَعَجِلُوا فَنَصَبُوا القُدُورَ) يحتمل أن يريد أنهم تجاوزوا في ذَلِكَ، وتبويب البخاري قال على كراهة ذَلِكَ.\nونقل ابن المنير عن بعض العلماء أن المذبوح بغير إذن صاحبه تعديًا سرقة أو غصبًا: ميتة. قَالَ: ولها انتصر البخاري (^٣).\n_________\n(^١) في (ص): باب.\n(^٢) سلف برقم (٢٤٨٨) باب قسمه الغنم.\n(^٣) \"المتواري\" ١/ ١٨٢.","vol":"18","page":338},{"text":"ومذهب مالك أن البقر والغنم بمنزلة الطعام، لا يحتاج في استباحتها إلى قسم ولا إذن الإمام؛ لأن الحاجَة إليها كالحاجة إلى العسل والعنب، بل هذِه أحرى وأولى (^١).\nوقال الشافعي: لا يذبح شيء من ذَلِكَ إلا لضرورة (^٢).\nقَالَ ابن القاسم: ولهم أن يضحُّوا بالغنم المجزرة في المغانم وما أخذ من ذَلِكَ للاستعداد كالفرس والثوب ينتفع به حَتَّى ينقضي غزوه، فقال ابن القاسم: يأخذه بغير إذن الإمام، وينتفع به حَتَّى ينقضي غزوه (^٣).\nوروي عن علي وابن وهب وغيرهما: لا يأخذ شيئًا من ذلك (^٤). قَالَ المهلب: وإنما أمر بإكفاءِ القدور من لحوم الإبل والغنم، وأكلها جائز في دار الحرب بعد إذن الإمام عند العلماء، هذا قول مالك والليث والأوزاعي والشافعي.\nوجماعة من العلماء رخصوا في ذبح الأنعام في بلاد العدو للأكل وفي أكل الطعام؛ لأن هؤلاء الذين أكفئت عليهم القدور إنما ذبحوها بذي الحُلَيْفَة وهي أرض الإسلام، وليسَ لهم أن يأخذوا في أرض الإسلام إلا ما قسم لهم؛ لأنها حاصلة، وإباحة الأكل من الغنم إنما هو في أرض العدو قبل تخليص القسمة وإحرازها، فهذا الفرق بينهما.\n_________\n(^١) انظر \"المدونة\" ١/ ٣٩٤ - ٣٩٥، و\"النوادروالزيادات\" ٣/ ٢٠٤ \"والمنتقى\" ٣/ ١٨٣.\n(^٢) \"الأم\" ٤/ ١٧٨، \"والبيان\" ١٢/ ١٧٩.\n(^٣) \"المدونة\" ١/ ٣٩٦، و\"المنتقى\" ٣/ ١٨٣.\n(^٤) المصدرين السابقين.","vol":"18","page":339},{"text":"وقد قَالَ الثوري والشافعي: إن ما أخذه المرءُ من الطعام في أرض العدو وفضلت منه فضلة ويقدم بها بلاد الإسلام أنه يردها إلى الإمام (^١).\nوقال أبو حنيفة: يتصدق به. فكيف من يتسور فيه في أرض الإسلام، ويأخذه بغير إذن الإمام؟\nورخص مالك في فضلة الزاد مثل الخبز واللحم إذا كان يسيرًا لا مال له (^٢). وهو قول أحمد (^٣).\nوقال الليث: أحب إلى إذا دنا من أهله أن يطعمه أصحابه.\nوقال الأوزاعي: يهديه إلى أهله (^٤)، وأما البيع فلا يصلح، فإن باعه وضع ثمنه في المغنم، فإن فاتَ ذَلِكَ تصدق به عن الجيش ورخص فيه سليمان بن موسى (^٥) وأمر بإكفاء القدور ليعلمهم أن الغنيمة إنما يستحقونها بعد قسمته لها، فلا يفتاتوا في أخذ شيء قبيل وجوبه بقوله تعالى: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧]، وقوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللهِ وَرَسُولِهِ﴾ [الحجرات: ١].\nقَالَ الحسن: إن هذِه الآية نزلت في قوم نحروا قبل أن يصلي رسول الله - ﷺ -، فأمرهم أن يعيدوا الذبح (^٦).\n_________\n(^١) \"الأم\" ٤/ ١٧٨.\n(^٢) \"المدونة\" ١/ ٣٩٧، و\"المنتقى\" ٣/ ١٨٣.\n(^٣) \"المغني\" ١٣/ ١٣٢.\n(^٤) \"المغني\" ١٣/ ١٢٨.\n(^٥) المصدر السابق.\n(^٦) رواه الطبري ١١/ ٣٧٨ (٣١٦٦١)، وزاد السيوطي نسبته في \"الدر المنثور\" ٦/ ٨٥ إلى عبد بن حميد وابن المنذر.","vol":"18","page":340},{"text":"وقَالَ مجاهد في هذِه الآية: لا تفتاتوا على رسول الله بشيء حَتَّى يقضيه الله على لسانه (^١).\nوقال الكلبي: لا تقدموا بقول ولا فعل.\nوفيها قول آخر ذكره ابن المنذر، عن سماك بن حرب، عن ثعلبة بن الحكم قَالَ: أصبنا يوم خيبر غنمًا فانتهبناها فجاء رسول الله - ﷺ - وقدورهم تغلي فقال: \"إنها نهبة فأكفئوا القدور وما فيها فإنها لا تحل النهبة\".\nوقال بعض أهل العلم: هذا يدل [على] (^٢) أنهم كانوا قد خرجوا من بلاد العدو؛ لأن النهبة مباحة في بلاد العدو دون دار الإسلام، وهذِه القصة أصل في جواز العقوبة بالمال.\nوقوله: \"فَأُكْفِئَتْ\" الأفصح والأشهر في كلام العرب كما قَالَ الطبري: أن يقال كفأ القوم القدور يكفئونها، وإن كانت الأخرى (أكفأت) محكية.\nذكرها ابن الأعرابي عن العرب (^٣).\nوقوله: (فعدل عشرة من الغنم ببعير) احتج به من قَالَ: تقسم العروض ولا تباع، ويُقسم ثمنها. وقد روى ابن سحنون عن أبيه: يبيع الإمام ثم يقسم الأثمان، وإن لم يجد من يشتريه يقسم على خمسة.\nوقال محمد: الإمام بالخيار بين أن يقسم أو يبيع.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٠٥، والطبري ١١/ ٣٧٧ (٣١٦٥٩)، والبيهقي في \"شعب الإيمان\" ٢/ ١٩٥ (١٥١٦). وزاد السيوطي في \"الدر المنثور\" ٦/ ٨٦ نسبته إلى عبد بن حميد وابن المنذر وابن مردويه.\n(^٢) من (ص).\n(^٣) ذكره صاحب \"مجمع الأمثال\" عن ابن الأعرابي ١/ ٤٢٥.","vol":"18","page":341},{"text":"ومعنى: (ندَّ): ذهب (لوجهه) (^١)، ومعنى حبسه: وقفه. قال الداودي: أبقاه لا يستطيع الجري، والأوابد: النفار، قاله الداودي، يقال: أتى فلان بأبدة إذا كانت منه فعلة قلَّما يفعل مثلها.\nوقال ابن فارس: الأوابد: الوحش، قَالَ: والأبدة: الفعلة التي يبقى ذكرها على الأبد (^٢). ونقل القرطبي عن المهلب أن الإكفاء إنما كان لتركهم الشارع في أخريات القوم واستعجالهم للنهب، ولم يخافوا من مكيدة العدو، فحرمهم ما استعجلوا له عقوبة لهم بنقيض قصدهم، كما منع القاتل من الميراث (^٣).\nقَالَ القرطبي: ويشهد لصحة هذا التأويل حديث أبي داود: وتقدم سرعان الناس فعجلوا وأصابوا من المغانم ورسول الله في أخريات الناس (^٤). قَالَ: واعلم أن المأمور بإراقته إنما هو إتلاف لنفس المرق (^٥)، وأما اللحم فلم يتلفوه، ويحمل على أنه جمع ورد إلى المغنم، ولا يظن به أنه أمر بإتلافه؛ لأنه مال الغانمين. وقد نهى الشارع عن إضاعة المال على أن الجناية بطبخه لم تقع من جميع مستحقي الغنيمة. إذ من جملتهم أصحاب الخمس، ومن الغانمين من لم يطبخ.\n_________\n(^١) في (ص): بوجهه.\n(^٢) \"مجمل اللغة\" ١/ ٨١ (مادة أبد).\n(^٣) \"المفهم\" ٥/ ٣٧٥.\n(^٤) \"المفهم\" ٥/ ٣٧٥، والحديث في أبي داود (٢٨٢١) وهذِه الزيادة التي أشار القرطبي موجودة عند البخاري في حديث الباب وهو قوله \"وكان النبي - ﷺ - في أخريات الناس فعجلوا ونصبوا القدور .. \".\n(^٥) \"المفهم\" ٥/ ٣٧٥ ولم أقف على قوله \"واعلم أن المأمور .. المرق\" فيه.","vol":"18","page":342},{"text":"فإن قلتَ: لم ينقل إلينا حمل ذلك اللحم إلى المغنم، قلنا: ولا ينقل أنهم أحرقوه ولا أتلفوه كما فعل بلحوم الحمر الأهلية؛ لأنها نجسة قاله - ﷺ -، أو قَالَ: \"رجس\". وإذا لم يأت نقل (صريح) (^١) وجب تأوله على وفق القواعد الشرعية، وقوله: (إنا نرجو أو نخاف) شك أي اللفظين قَالَ. ومعناهما واحد قَالَ تعالى: ﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ﴾ [الكهف: ١١٠]\nوقال الشاعر:\nإذا لسعته النحل … لم يرجُ لسعَها\nأي: لم يخف.\nوقال الداودي: معنى: نرجو: أي: نحن على رجاء من لقاء العدو.\nومعنى (نخاف): ألا نجد حين نلقى العدو ما نذبح به.\n_________\n(^١) في (ص): صحيح.","vol":"18","page":343},{"text":"<span data-type='title' id=toc-2200>١٩٢ - باب البِشَارَةِ فِي الفُتُوحِ</span>\n٣٠٧٦ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي قَيْسٌ قَالَ: قَالَ لِي جَرِيرُ بْنُ عَبْدِ اللهِ - ﵁ -: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «أَلَا تُرِيحُنِي مِنْ ذِي الخَلَصَةِ». وَكَانَ بَيْتًا فِيهِ خَثْعَمُ يُسَمَّى كَعْبَةَ اليَمَانِيَةَ، فَانْطَلَقْتُ فِي خَمْسِينَ وَمِائَةٍ مِنْ أَحْمَسَ، وَكَانُوا أَصْحَابَ خَيْلٍ، فَأَخْبَرْتُ النَّبِيَّ - ﷺ - أَنِّي لَا أَثْبُتُ عَلَى الخَيْلِ، فَضَرَبَ فِي صَدْرِي حَتَّى رَأَيْتُ أَثَرَ أَصَابِعِهِ فِي صَدْرِي فَقَالَ: «اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا». فَانْطَلَقَ إِلَيْهَا فَكَسَرَهَا وَحَرَّقَهَا، فَأَرْسَلَ إِلَى النَّبِيِّ - ﷺ - يُبَشِّرُهُ فَقَالَ رَسُولُ جَرِيرٍ: يَا رَسُولَ اللهِ، وَالَّذِي بَعَثَكَ بِالْحَقِّ، مَا جِئْتُكَ حَتَّى تَرَكْتُهَا كَأَنَّهَا جَمَلٌ أَجْرَبُ، فَبَارَكَ عَلَى خَيْلِ أَحْمَسَ وَرِجَالِهَا خَمْسَ مَرَّاتٍ. قَالَ مُسَدَّدٌ: بَيْتٌ فِي خَثْعَمَ. [انظر: ٣٠٢٠ - مسلم: ٢٤٧٦ - فتح ٦/ ١٨٩]\nذكر حديث جرير في ذي الخلصة وقد سلف (^١) في أوله وكان بيتًا فيه خثعم. وقال في آخره: وقال مسدد: بيت في خثعم. وهو أصح، وهو ظاهر فيما ترجم له وموضعه من الحديث: فكسرها وحرقها، وأرسل إلى رسول الله - ﷺ - يبشره.\nففيه: البشارة في الفتوح، وما كان في معناه من كل ما فيه ظهور الإسلام وأهله لُيسَرَّ المسلمون بإعلاء الدين، ويبتهلوا إلى الله في الشكر على ما وهبهم من نعمه، ومنَّ عليهم من إحسانه، فقد أمر الله تعالى عباده بالشكر، ووعدهم المزيد. فقال: ﴿لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ﴾ [إبراهيم: ٧].\nثم ذكر [باب] (^٢) ما يعطى البشير.\n_________\n(^١) سلف برقم (٣٠٢٠) باب حرق الدور والنخيل.\n(^٢) في الأصل: (حديث) والمثبت هو ما يقتضيه السياق فإنه لم يذكر أحاديث في هذا الباب.","vol":"18","page":344},{"text":"<span data-type='title' id=toc-2201>١٩٣ - باب مَا يُعْطَى البَشِيُر</span>\nوَأَعطَى كَعْبٌ بْن مَالِكٍ ثَوْبَيْنِ حِينَ بُشِّرَ بِالتَّوْبَةِ. [انظر: ٢٧٥٧ - فتح ٦/ ١٨٩]\nثم قَالَ: وأعطى كعب بن مالك ثوبين حين بُشر بالتوبة. وقد سلف (^١).\n_________\n(^١) سلف برقم (٢٧٥٧) كتاب الوصايا، باب إذا تصدق أو أوقف بعض رقيقة أو دوابه.","vol":"18","page":345},{"text":"<span data-type='title' id=toc-2202>١٩٤ - باب لَا هِجْرَةَ بَعْدَ الفَتْحِ</span>\n٣٠٧٧ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ: «لَا هِجْرَةَ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا». [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح ٦/ ١٨٩]\n٣٠٧٨، ٣٠٧٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ خَالِدٍ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ مُجَاشِعِ بْنِ مَسْعُودٍ قَالَ: جَاءَ مُجَاشِعٌ بِأَخِيهِ مُجَالِدِ بْنِ مَسْعُودٍ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: هَذَا مُجَالِدٌ يُبَايِعُكَ عَلَى الْهِجْرَةِ. فَقَالَ: «لَا هِجْرَةَ بَعْدَ فَتْحِ مَكَّةَ، وَلَكِنْ أُبَايِعُهُ عَلَى الإِسْلَامِ». [انظر: ٢٩٦٢، ٢٩٦٣ - مسلم: ١٨٦٣ - فتح ٦/ ١٨٩]\n\n٣٠٨٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو وَابْنُ جُرَيْجٍ: سَمِعْتُ عَطَاءً يَقُولُ: ذَهَبْتُ مَعَ عُبَيْدِ بْنِ عُمَيْرٍ إِلَى عَائِشَةَ - ﵂ - وَهْيَ مُجَاوِرَةٌ بِثَبِيرٍ فَقَالَتْ لَنَا: انْقَطَعَتِ الْهِجْرَةُ مُنْذُ فَتَحَ الله عَلَى نَبِيِّهِ - ﷺ - مَكَّةَ. [٣٩٠٠، ٤٣١٢ - مسلم:\n\n١٨٦٤ - فتح ٦/ ١٩٠]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث ابن عباس: \"لَا هِجْرَةَ بعد الفتح\" وقد سلف.\nثانيها: حديث مُجَاشِعِ بْنِ مَسْعُودٍ قَالَ: جَاءَ مُجَاشِعٌ بِأَخِيهِ مُجَالِدِ ليبايعه عَلَى الهِجْرَةِ.\nوقد سلف في باب البيعة في الحرب ألا تفروا. قريبا (^١).\nومجاشع هو ابن مسعود بن ثعلبة بن وهب سلمي بصري حاصر تَوَّجَ ففتحها قبل يوم الجمل، خرج حين قدوم طلحة والزبير البصرة فلقي عبد الله بن الزبير في جبل، فقتل مجاشع وغيره.\n_________\n(^١) سلف برقم (٢٩٦٢) كتاب الجهاد والسير.","vol":"18","page":346},{"text":"ثالثها: حديث عطاء ذَهَبْتُ مَعَ عُبَيْدِ بْنِ عُمَيْرٍ إلى عَائِشَةَ وَهْيَ مُجَاوِرَةٌ بِثَبِيرٍ، فَقَالَتْ لنَا: انْقَطَعَتِ الهِجْرَةُ مُنْذُ فَتَحَ اللهُ عَلَى نَبِيِّهِ - ﷺ - مَكَّةَ.\nوعبيد هذا هو ابن عمير بن قتادة بن سعد بن عامر بن جندع، أبو عاصم، سمع ابن عباس وابن عمر، ومات قبله.\nوفي رواية له: \"لا هجرة اليوم\" (^١)، وكان المؤمنون يفر أحدهم بدينه إلى الله وإلى رسوله مخافة أن يفتن عليه، وأما اليوم فقد أظهر الله الإسلام. والمؤمن يعبد ربه حيث شاء. \"ولكن جهاد ونية\"، وهو دال على نسخ الهجرة بعد الفتح -أي: من مكة- إلا أن سقوطها بعده لا يسقطها عمن هاجر قبل الفتح، فدل على أن قوله: \"لا هجرة بعد الفتح\" ليس على العموم؛ لأن الأمة مجمعة أن من هاجر قبل الفتح أنه يحرم عليه الرجوع إلى وطنه الذي هاجر منه، كما حرم على أهل مكة الرجوع إليها.\nووجب عليهم البقاء مع رسول الله - ﷺ -، والتحول معه حيث تحول لنصرته ومؤازرته وصحبته وحفظ شرائعه والتبليغ عنه، وهم الذين استحقوا اسم المهاجرين (ومدحوا) (^٢) به دون غيرهم، ألا ترى أنه - ﷺ - رثى لسعد بن خولة أن مات بمكة في الأرض التي هاجر منها، ولذلك دعا لهم فقال: \"اللهم أمض لأصحابي هجرتهم، ولا تردهم على أعقابهم\" (^٣).\nوذكر أبو عبيد في كتاب \"الأموال\" أن الهجرة كانت على غير أهل مكة من الرغائب، ولم تكن فرضًا دل على ذَلِكَ قوله للذي سأله عن\n_________\n(^١) سيأتي برقم (٤٣١٢) كتاب المغازي، باب من شهد الفتح.\n(^٢) في (ص): ويُدعَوا.\n(^٣) سلف برقم (١٢٩٥) كتاب الجنائز، باب: رثي النبي - ﷺ - سعد بن خولة.","vol":"18","page":347},{"text":"الهجرة: \"إن شأنها شديد فهل لك من إبل تؤدي زكاتها؟ \" قَالَ: نعم. قَالَ: \"فأعمل من وراء البحار فإن الله لن يترك من عملك شيئًا\" (^١)، ولم يوجب عليه الهجرة، وقيل: إنما كانت واجبه إذا أسلم بعض أهل البلد، ولم يسلم بعضهم لئلا يجري على من أسلم أحكام الكفار، فأما إذا أسلم كل من في الدار فلا هجرة عليهم. لقوله لوفد عبد القيس حين أمرهم مما أمرهم، ولم يأمرهم بهجرة أرضهم؛ وقد عذر الله المستضعفين من الرجال والنساء والولدان الذين لا يجدون حيلة ولا يهتدون سبيلًا، يعني: طريقًا إلى المدينة. وأما الهجرة الثابتة إلى يوم القيامة فقوله: \"المهاجر من هجر ما نهى الله عنه\" (^٢).\nقلتُ: وكذا إذا أسلم في بلد الكفار، ولم يمكنه إظهار دينه عملًا بقوله: \"لا تنقطع الهجرة ما قوتل الكفار\" (^٣).\n_________\n(^١) سلف برقم (١٤٥٢) كتاب الزكاة، باب: زكاة الإبل.\n(^٢) سلف برقم (١٠) كتاب الإيمان، باب المسلم من سلم المسلمون من لسانه ويده.\n(^٣) رواه النسائي ٧/ ١٤٧، وأحمد ٥/ ٢٧٠، من حديث عبد الله بن السعدي وصححه ابن حبان في \"صحيحه\" ١١/ ٢٠٧ (٤٨٦٦) وصححه الألباني في \"الصحيحة\" ٤/ ٢٤٠ وفي \"صحيح الجامع\" (٢٥١٨).","vol":"18","page":348},{"text":"<span data-type='title' id=toc-2203>١٩٥ - باب إِذَا اضطَرَّ الرَّجُلُ إِلَى النَّظَرِ فِي شُعُورِ أَهلِ الذِّمَّةِ وَالْمُؤمِنَاتِ إِذَا عَصَيْنَ الله وَتَجْرِيدِهِنَّ</span>\n٣٠٨١ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ الطَّائِفِيُّ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا حُصَيْنٌ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ -وَكَانَ عُثْمَانِيًّا- فَقَالَ لاِبْنِ عَطِيَّةَ -وَكَانَ عَلَوِيًّا-: إِنِّي لأَعْلَمُ مَا الذِي جَرَّأَ صَاحِبَكَ عَلَى الدِّمَاءِ سَمِعْتُهُ يَقُولُ بَعَثَنِي النَّبِيُّ - ﷺ - وَالزُّبَيْرَ، فَقَالَ «ائْتُوا رَوْضَةَ كَذَا، وَتَجِدُونَ بِهَا امْرَأَةً أَعْطَاهَا حَاطِبٌ كِتَابًا». فَأَتَيْنَا الرَّوْضَةَ فَقُلْنَا: الكِتَابَ. قَالَتْ: لَمْ يُعْطِنِي. فَقُلْنَا: لَتُخْرِجِنَّ أَوْ لأُجَرِّدَنَّكِ. فَأَخْرَجَتْ مِنْ حُجْزَتِهَا، فَأَرْسَلَ إِلَى حَاطِبٍ فَقَالَ: لَا تَعْجَلْ، وَاللهِ مَا كَفَرْتُ وَلَا ازْدَدْتُ لِلإِسْلَامِ إِلاَّ حُبًّا، وَلَمْ يَكُنْ أَحَدٌ مِنْ أَصْحَابِكَ إِلاَّ وَلَهُ بِمَكَّةَ مَنْ يَدْفَعُ الله بِهِ عَنْ أَهْلِهِ وَمَالِهِ، وَلَمْ يَكُنْ لِي أَحَدٌ، فَأَحْبَبْتُ أَنْ أَتَّخِذَ عِنْدَهُمْ يَدًا. فَصَدَّقَهُ النَّبِيُّ - ﷺ -. قَالَ عُمَرُ: دَعْنِي أَضْرِبْ عُنُقَهُ، فَإِنَّهُ قَدْ نَافَقَ. فَقَالَ «مَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ، فَقَالَ اعْمَلُوا مَا شِئْتُمْ». فَهَذَا الذِي جَرَّأَهُ. [انظر: ٣٠٠٧ - مسلم: ٢٤٩٤ - فتح ٦/ ١٩٠]\nثم ذكر حديث سعد بن عُبيدة -بضم العين- عَنْ أَبِي عَبْدِ الرَّحْمَنِ -وَكَانَ عُثْمَانِيًّا- فَقَالَ لاِبْنِ عَطِيَّةَ -وَكَانَ عَلَوِيًّا-: إِنِّي لأَعْلَمُ مَا الذِي جَرَّأَ صَاحِبَكَ عَلَى الدِّمَاءِ .. ثم ذكر حديث روضة خاخ (السالف قريبًا (^١). وهذِه الظعينة قيل: إنها مشركة) (^٢).\nومعنى: (كان عثمانيًّا): يفضل عثمان على علي كالعلوي بعكسٍ ووقفت فرقة ثالثة في التفضيل بينهما. وقاله مالك مرة، وقال مثل أبي عبد الرحمن، والصواب تقديم عثمان عليه (^٣).\n_________\n(^١) سلف برقم (٣٠٠٧) باب الجاسوس.\n(^٢) من (ص).\n(^٣) لمزيد من التفصيل في هذِه المسألة ينظر \"الاستيعاب\" ٣/ ٢١٤ - ٢١٥، \"مجموع الفتاوى\" ٤/ ٤٢٥ - ٤٢٦.","vol":"18","page":349},{"text":"قَالَ الداودي: وبئس ما قَالَ أبو عبد الرحمن في تأويله [عليٍّ] (^١) أنه يجترئ على شيء يراه حرامًا لقوله - ﷺ - في أهل بدر، والله يعلم أفعال العباد قبل كونها، وعلم أنهم لا يأتون كبيرة، وإن قَالَ لهم نبيهم عنه: \"اعملوا ما شئتم\"، وقول أبي عبد الرحمن: (إني لأعلم .. إلى آخره) ظن منه أن عليًّا على مكانته من الفضل والعلم لا يقتل أحدًا إلا بالواجب، وإن كان قد ضمن له الجنة لشهوده بدرًا وغيرها.\nوفيه من الفقه: أن من عصا الله فلا حرمة له، وأن المعصية تبيح حرمته وتزيل سترته، ألا ترى أن عليًّا والزبير أرادا كشف المرأة، ولم تخرج (الكتاب) (^٢)؛ لأن حملها له ضرب من التجسس على المسلمين، ومن فعل ذَلِكَ فعليه النكال بقدر اجتهاد الإمام مسلمًا كان أو كافرًا، وقد أجمعوا أن المؤمنات والكافرات في تحريم الزنا بهن سواء. فكذلك في تحريم النظر إليهن متجردات، وهما سواء فيما أبيح من النظر إليهن في (حين) (^٣) الشهادة أو إقامة الحد عليهن، وهذا كله من الضرورات التي تبيح المحظورات.\n_________\n(^١) سقطت من الأصل، وأشار إليها في الهامش، وهي غير واضحة، ولعل المثبت صحيح.\n(^٢) في الأصل: الكتابة. والمثبت من (ص) وهو المناسب للسياق.\n(^٣) في (ص): خبر.","vol":"18","page":350},{"text":"<span data-type='title' id=toc-2204>١٩٦ - باب اسْتِقْبَالِ الغُزَاةِ</span>\n٣٠٨٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ وَحُمَيْدُ بْنُ الأَسْوَدِ، عَنْ حَبِيبِ بْنِ الشَّهِيدِ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، قَالَ ابْنُ الزُّبَيْرِ لاِبْنِ جَعْفَرٍ - ﵃ -: أَتَذْكُرُ إِذْ تَلَقَّيْنَا رَسُولَ اللهِ - ﷺ - أَنَا وَأَنْتَ وَابْنُ عَبَّاسٍ؟ قَالَ: نَعَمْ، فَحَمَلَنَا وَتَرَكَكَ. [مسلم: ٢٤٢٧ - فتح ٦/ ١٩١]\n\n٣٠٨٣ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ قَالَ: قَالَ السَّائِبُ بْنُ يَزِيدَ -﵁: ذَهَبْنَا نَتَلَقَّى رَسُولَ اللهِ - ﷺ - مَعَ الصِّبْيَانِ إِلَى ثَنِيَّةِ الوَدَاعِ.\n[٤٤٢٦، ٤٤٢٧ - فتح ٦/ ١٩١]\nذكر فيه حديث ابن أبي مليكة: قَالَ ابن الزّبَيْرِ لاِبْنِ جَعْفَرٍ: أَتَذْكُرُ إِذْ تَلَقَّيْنَا رَسُولَ اللهِ - ﷺ - أَنَا وَأَنْتَ وَابْنُ عَبَّاسٍ؟ قَالَ: نَعَمْ، فَحَمَلَنَا وَتَرَكَكَ.\nوحديث الزهري قَالَ: قَالَ السائب بن يزيد: ذَهَبْنَا نتَلَقَّى رَسُولَ اللهِ جر مَعَ الصِّبْيَانِ إِلَى ثَييَّةِ الوَدَاعِ.\nالشرح: كذا وقع هنا أن ابن الزبير قَالَ ذَلِكَ، وفي أفراد مسلم، و\"مسند أحمد\" أن عبد الله بن جعفر قَالَ ذَلِكَ لابن الزبير (^١)، والظاهر أنه انقلب على الراوي كما نبه عليه ابن الجوزي في \"جامع المسانيد\".\nوالتلقي للمسافرين والقادمين من الجهاد والحج بالبشر والسرور أمر معروف، ووجه من وجوه البر. ولهذا الحديث ثبت تشييعهم؛ لأن ثنية الوداع إنما سُميت بذلك؛ لأنهم كانوا يشيعون الحاج والغزاة إليها ويودعونهم (عندها) (^٢)، وإليها كانوا يخرجون صغارًا وكبارًا عند التلقي. وقد يجوز تلقيهم بعدها وتشييعهم إلى أكثر منها.\n_________\n(^١) رواه مسلم (٢٤٢٧) باب فضائل عبد الله بن جعفر، \"مسند أحمد\" ١/ ٢٠٣.\n(^٢) من (ص).","vol":"18","page":351},{"text":"وأما الداودي فقال: قوله: (إلى ثنية الوداع) ليس بمحفوظ؛ لأن ثنية الوداع من جهة مكة، وتبوك من الشام مقابلتها كالمشرق من المغرب، إلا أن يكون ثم ثنية أخرى في تلك الجهة.\nقَالَ: والثنية: الطريق في الجبل؛ وليس كذلك، وإنما الثنية: ما ارتفع من الأرض.\nوفيه: الفخر بإكرام الشارع.\nوفيه: رواية الصبي ابن سبع سنين، وفيه إثبات الصحبة لعبد الله بن الزبير؛ لأنه - ﷺ - توفي وهو ابن ثمان سنين.\nوفيه: ركوب الثلاثة على الدابة.\nوفيه: كفالته - ﷺ - اليتيم. قاله الداودي.\nواعترض عليه ابن التين فقال: وَهَلَ في الحديث (أيضًا) (^١) أنه - ﷺ - حمل ابن عباس وابن الزبير، ولم يحمل ابن جعفر كما سلف.\nفائدة: البخاري روى حديث ابن أبي مليكة عن عبد الله بن أبي الأسود، وهو أبو بكر ابن أخت ابن مهدي قاضي همذان، وهو عبد الله بن محمد بن أبي الأسود.\nوفيه: حميد بن [أبي] (^٢) الأسود أيضًا وهو بصري مات ببغداد سنة ثلاث وعشرين ومائتين (^٣)، انفرد بهما.\n_________\n(^١) في الأصل (يضا) غير منقوطة، ولعل المثبت صحيح.\n(^٢) من (ص).\n(^٣) ورد في هامش: الذي توفي هذِه الحدود إنما هو أبو بكر بن أبي الأسود شيخ البخاري، وقد توفي سنة ثلاث وعشرين ومائتين على ذكر المؤلف، وأما حميد بن الأسود فليست وفاته في هذا التاريخ، ولا أعلم وفاته، فاعلم ذلك.","vol":"18","page":352},{"text":"<span data-type='title' id=toc-2205>١٩٧ - باب مَا يَقُولُ إِذَا رَجَعَ مِنَ الغَزوِ</span>\n٣٠٨٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ -، أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا قَفَلَ كَبَّرَ ثَلَاثًا قَالَ: «آيِبُونَ إِنْ شَاءَ الله تَائِبُونَ عَابِدُونَ حَامِدُونَ لِرَبِّنَا سَاجِدُونَ، صَدَقَ الله وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ». [انظر: ١٧٩٧ - مسلم: ١٣٤٤ - فتح ٦/ ١٩٢]\n\n٣٠٨٥ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي إِسْحَاقَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - مَقْفَلَهُ مِنْ عُسْفَانَ، وَرَسُولُ اللهِ - ﷺ - عَلَى رَاحِلَتِهِ، وَقَدْ أَرْدَفَ صَفِيَّةَ بِنْتَ حُيَيٍّ، فَعَثَرَتْ نَاقَتُهُ فَصُرِعَا جَمِيعًا، فَاقْتَحَمَ أَبُو طَلْحَةَ فَقَالَ: يَا رَسُولَ اللهِ، جَعَلَنِي الله فِدَاءَكَ. قَالَ: «عَلَيْكَ المَرْأَةَ». فَقَلَبَ ثَوْبًا عَلَى وَجْهِهِ وَأَتَاهَا، فَأَلْقَاهَا عَلَيْهَا وَأَصْلَحَ لَهُمَا مَرْكَبَهُمَا فَرَكِبَا، وَاكْتَنَفْنَا رَسُولَ اللهِ - ﷺ -، فَلَمَّا أَشْرَفْنَا عَلَى المَدِينَةِ قَالَ: «آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ». فَلَمْ يَزَلْ يَقُولُ ذَلِكَ حَتَّى دَخَلَ المَدِينَةَ. [٣٧١ - مسلم: ١٣٤٥ - فتح ٦/ ١٩٢]\n\n٣٠٨٦ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي إِسْحَاقَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، أَنَّهُ أَقْبَلَ هُوَ وَأَبُو طَلْحَةَ مَعَ النَّبِيِّ - ﷺ - وَمَعَ النَّبِيِّ - ﷺ - صَفِيَّةُ مُرْدِفَهَا عَلَى رَاحِلَتِهِ، فَلَمَّا كَانُوا بِبَعْضِ الطَّرِيقِ عَثَرَتِ النَّاقَةُ، فَصُرِعَ النَّبِيُّ - ﷺ - وَالْمَرْأَةُ، وَإِنَّ أَبَا طَلْحَةَ -قَالَ: أَحْسِبُ قَالَ:- اقْتَحَمَ عَنْ بَعِيرِهِ فَأَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا نَبِيَّ اللهِ جَعَلَنِي الله فِدَاءَكَ، هَلْ أَصَابَكَ مِنْ شَيءٍ؟ قَالَ: «لَا، وَلَكِنْ عَلَيْكَ بِالْمَرْأَةِ». فَأَلْقَى أَبُو طَلْحَةَ ثَوْبَهُ عَلَى وَجْهِهِ، فَقَصَدَ قَصْدَهَا فَأَلْقَى ثَوْبَهُ عَلَيْهَا، فَقَامَتِ الْمَرْأَةُ، فَشَدَّ لَهُمَا عَلَى رَاحِلَتِهِمَا فَرَكِبَا، فَسَارُوا حَتَّى إِذَا كَانُوا بِظَهْرِ المَدِينَةِ -أَوْ قَالَ: أَشْرَفُوا عَلَى المَدِينَةِ- قَالَ النَّبِيُّ - ﷺ -: «آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ». فَلَمْ يَزَلْ يَقُولُهَا حَتَّى دَخَلَ المَدِينَةَ. [انظر: ٣٧١ - مسلم: ١٣٤٥ - فتح ٦/ ١٩٣]\nذكر فيه ثلاثة أحاديث:","vol":"18","page":353},{"text":"أحدها: حديث عن عبد الله: أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا قَفَلَ كَبَّرَ ثَلَاثًا فقَالَ: \"آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حامدون، صَدَقَ اللهُ وَعْدَهُ، وَنَصَرَ عَبْدَ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ\".\nثانيها: حديث أنس: كُنَّا مَعَ رسول الله - ﷺ - مَقْفَلَهُ مِنْ عُسْفَانَ، وَرَسُولُ اللهِ - ﷺ - عَلَى رَاحِلَتِهِ، وَقَدْ أَرْدَفَ صَفِيَّةَ بِنْتَ حُيَيٍّ .. الحديث وفيه: فَلَمَّا أَشْرَفْنَا عَلَى المَدِينَةِ قَالَ: \"آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ\". فَلَمْ يَزَلْ يَقُولُ ذَلِكَ حَتَّى دَخَلَ المَدِينَةَ.\nثالثها: عنه مثله.\nالشرح:\nقد سلف القول في التكبير عند الصعود، والإشراف على المدن، والتسبيح عند الهبوط. وفيه: إرداف المرأة خلف الرجل، وسترها عن الناس.\nوفيه: ستر من لا يجوز رؤيته، وستر الوجه عنه.\nوفيه: خدمة العالم والإمام، وخدمة أهله.\nوفيه: أكتناف الإمام والاجتماع حوله عند دخول المدن. وتلقي الناس سنة ماضية وأمرٌ جار،\nوفيه: حمد الله للمسافر عند إتيانه سالمًا إلى أهله، وسؤاله الله التوبة والعبادة. وتقدير الكلام: نحن آيبون تائبون عابدون حامدون لربنا ساجدون، إن شاء الله، على ما رزقنا من السلامة والنصر وصدق الوعد ولا تتعلق المشيئة بقوله: (آيبون) (^١) لوقوع الإياب، وإنما تتعلق مما في الكلام الذي لم يقع بعد.\n_________\n(^١) في (ص): تائبون.","vol":"18","page":354},{"text":"وفيه: أنه يجوز للمتكلم أن يقدم المشيئة لله تعالى في أول كلامه، ثم يصلها مما يحب إيقاعه من الفعل.\nوفيه: أن الرجل الفاضل ينبغي له عندما يجدد له من نعمة وسلامة أن يقر لله تعالى بطاعته، ويسأله أن يديم له حال تثويبه وعبادته له. وإن كان الشارع قد تقرر عنده أنه لا يزال تائبًا عابدًا ساجدًا حامدًا لربه لكن هو أدب الأنبياء أخذا بقوله تعالى: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَشَاءَ الله﴾ [الكهف: ٢٣ - ٢٤] ولعلمهم بمواقع نعم الله عندهم، يعترفون له بها ويذعنون ويتبرءون إليه من الحول والقوة، ويظهرون الافتقار إليه؛ مبالغة في شكره تعالى، ولتقتدي بهم أممهم في ذلك.\nفائدة:\nقوله في حديث أنس: (فاكتنفنا رسول الله - ﷺ -) أي: أحطنا به.\nوفيه: تغطية أبي طلحة وجهه، وإصلاح الرجل للمرأة للضرورة.\nوفيه: حجاب أمهات المؤمنين وإن كن كالأمهات.\nوفيه: علم الشارع بصلاح أبي طلحة وإسقاط الغيره.\nفائدة أخرى:\nقوله: (مقفله من عسفان) هو وهم نبه عليه الدمياطي الحافظ حيث قَالَ: ذكر عسفان مع قصة صفية وهم؛ لأن غزوة عسفان إلى بني لحيان كانت في سنة ست، وغزوة خيبر في سنة سبع. وإرداف صفية مع رسول الله - ﷺ - ووقوعها كان فيها.","vol":"18","page":355},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-2206>١٩٨ - باب الصَّلَاةِ إِذَا قَدِمَ مِنْ السَفَرٍ</span>\n٣٠٨٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَارِبِ بْنِ دِثَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ فَلَمَّا قَدِمْنَا المَدِينَةَ قَالَ لِي «ادْخُلِ الْمَسْجِدَ فَصَلِّ رَكْعَتَيْنِ». [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ٦/ ١٩٣]\n\n٣٠٨٨ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ كَعْبٍ عَنْ أَبِيهِ وَعَمِّهِ عُبَيْدِ اللهِ بْنِ كَعْبٍ عَنْ كَعْبٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا قَدِمَ مِنْ سَفَرٍ ضُحًى دَخَلَ المَسْجِدَ، فَصَلَّى رَكْعَتَيْنِ قَبْلَ أَنْ يَجْلِسَ. [انظر: ٢٧٥٧ -\nمسلم: ٧١٦، ٢٧٦٩ - فتح ٦/ ١٩٣]\nذكر فيه حديث جابر - ﵁ -: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَلَمَّا قَدِمْنَا المَدِينَةَ قَالَ لِي: \"ادْخُلِ المَسْجِدَ فَصَلِّ رَكْعَتَيْنِ\".\nوحديث كعب: أَنَّه - ﷺ - كَانَ إِذَا قَدِمَ مِنْ سَفَرٍ ضُحًى دَخَلَ المَسْجِدَ، فَصَلَّى رَكْعَتَيْنِ. الشرح: الصلاة عند القدوم سنة، وفضيلة فيها معنى الحمد لله على السلامة، والتبرك بالصلاة أول ما يبدأ في حضره، ونعم المفتاح هي إلى كل خير، وفيها يناجي العبد ربه، وذلك هدي رسوله وسنته، ولنا فيه أكرم الأسوة، وفيه الابتداء ببيت الله قبل بيته، وخلوته للناس عند قدومه ليسلموا عليه.","vol":"18","page":356},{"text":"<span data-type='title' id=toc-2207>١٩٩ - باب الطَّعَامِ عِنْدَ القُدُومِ</span>\nوَكَانَ ابن عُمَرَ - ﵄ - يُفْطِرُ لِمَنْ يَغْشَاهُ.\n\n٣٠٨٩ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ مُحَارِبِ بْنِ دِثَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا قَدِمَ المَدِينَةَ نَحَرَ جَزُورًا أَوْ بَقَرَةً.\nزَادَ مُعَاذٌ، عَنْ شُعْبَةَ، عَنْ مُحَارِبٍ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ: اشْتَرَى مِنِّي النَّبِيُّ - ﷺ - بَعِيرًا بِوَقِيَّتَيْنِ وَدِرْهَمٍ أَوْ دِرْهَمَيْنِ، فَلَمَّا قَدِمَ (صِرَارًا أَمَرَ) (^١) بِبَقَرَةٍ فَذُبِحَتْ فَأَكَلُوا مِنْهَا، فَلَمَّا قَدِمَ المَدِينَةَ أَمَرَنِي أَنْ آتِىَ المَسْجِدَ فَأُصَلِّىَ رَكْعَتَيْنِ، وَوَزَنَ لِي ثَمَنَ البَعِيرِ. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ٦/ ١٩٤]\n\n٣٠٩٠ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَارِبِ بْنِ دِثَارٍ، عَنْ جَابِرٍ قَالَ: قَدِمْتُ مِنْ سَفَرٍ فَقَالَ النَّبِيُّ - ﷺ -: «صَلِّ رَكْعَتَيْنِ». صِرَارٌ مَوْضِعٌ نَاحِيَةً بِالْمَدِينَةِ. [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ٦/ ١٩٤]\nثم ذكر حديث جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا قَدِمَ المَدِينَةَ نَحَرَ جَزُورًا أو بعيرا أَوْ بَقَرَةً.\nزَادَ مُعَاذ، عَنْ شُعْبَةَ، عَنْ مُحَارِبٍ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ قال: اشْتَرى مِنيِّ النَّبِيُّ - ﷺ - بَعِيرًا (بِوَقِيَّتَيْنِ) (^٢) وَدِرْهَم -أَوْ دِرْهَمَيْنِ- فَلَمَّا قَدِمَ (صِرَارَ) (^١) أَمَرَ بِبَقَرَةٍ فَذُبِحَتْ فَأَكَلُوا مِنْهَا، فَلمَّا قَدِمَ المَدِينَةَ أَمَرَنِي أَنْ آتِيَ المَسْجِدَ فَأُصَلي رَكْعَتَيْنِ، وَوَزَنَ لِي ثَمَنَ البَعِيرِ.\nثم رواه من حديث محارب أيضًا عَنْ جَابِرٍ قَالَ: قَدِمْتُ مِنْ سَفَرٍ، فَقَالَ النَّبِيُّ - ﷺ -: \"صَلِّ رَكْعَتَيْنِ\".\n_________\n(^١) كذا بالأصل، وفي \"اليونينية\" ٤/ ٧٨: (صرارا أمر) وليس عليها تعليق.\n(^٢) في الأصل: (بوقية) والمثبت من \"اليونينية\" ٤/ ٨٧.","vol":"18","page":357},{"text":"الشرح:\nتعليق ابن عمر - ﵄ - رواه القاضي إسماعيل في \"أحكامه\"، عن حماد بن زيد، عن أيوب، عن نافع، عنه (^١) أنه كان إذا كان مقيمًا لم يفطر، وإذا كان مسافرًا لم يصم، فإذا قدم أفطر أيامًا لغاشية ثم يصوم.\nوالبخاري روى حديث جابر الأول عن محمد، وهو: ابن المثنى كما صرح به الإسماعيلي، حيث قَالَ: حَدَّثَنَا الحسن، عن ابن راهويه، قَالَ ابن المثنى: ثَنَا وكيع فذكره.\nوزيادة معاذ أخرجها مسلم، عن ابن معاذ، عن أبيه به (^٢). والإسماعيلي، عن الحسن بن سفيان، عن معاذ، عن أبيه ومحارب بن دثار هو كوفي قاضيها، روي عنه أنه قَالَ: لما وليت القضاء بكيت وبكت عيالي، فلما عزل عن القضاء بكى وبكت عياله.\nذكره ابن سعد قَالَ: وله أحاديث، ولا يحتجون (به) (^٣)، وكان من المرجئة الأولى الذين يرجئون عليًّا وعثمان ولا يشهدون بإيمان ولا كفر. مات في ولاية خالد بن عبد الله (^٤) (^٥).\n_________\n(^١) ورد بهامش الأصل: الذي يظهر أنه لا يحتاج إلى (عنه)؛ وذلك لأن الظاهر أن نافعًا رواه عن فعل ابن عمر، وبعيد أن ابن عمر حدثه به، والله أعلم.\n(^٢) مسلم (٧١٥) كتاب الصلاة، باب استحباب الركعتين في المسجد لمن قدم من سفر أول قدومه.\n(^٣) في (ص): بها.\n(^٤) \"الطبقات الكبرى\" ٦/ ٣٠٧.\n(^٥) ورد بهامش الأصل: بيان: قال ابن حبان في \"ثقاته\" [٥/ ٤٥٢]: توفي في ولاية خالد بن عبد الله على العراق سنة ثمان ومائة. انتهى. وفي \"التهذيب\" [\"تهذيب التهذيب\" ٤/ ٢٩]: قلت: وقال خليفة: مات في آخر خلافة خالد بن عبد الله، وعزل خالد سنة عشرين ومائة، قال ابن قانع مات سنة ست عشرة، انتهى.","vol":"18","page":358},{"text":"إذا عرفت ذلك ففيه: إطعام الإمام والرئيس أصحابه عند القدوم من السفر، وهو مستحب، ومن فعل السلف.\nقَالَ الفراء: وهذا الطعام يسمى النقيعة؛ لأن المسافر يأتي وعليه النقع، وهو غبار السفر. فقال: منه أنقعت إنقاعًا. وقال في \"الموعب\": النقيعة: المحض من اللبن يُبَرَّد.\nوقال السلمي: طعام الرجل ليلة يملك (^١). وعن صاحب \"العين\": النقيعة: العبيطة من الإبل، وهي جزور يوفر أعضاؤها، فتقع في أشياء على حيالها (^٢)، وقد نقعوا نقيعة، ولا يقال: أنقعوا. واختلف أصحابنا: هل هو الذي يعملها، أو تعمل له؟\nقَالَ ابن أبي صفرة: قوله: (وكان ابن عمر يفطر لمن يغشاه؛ إذا قدم من سفر أطعم من يغشاه وأفطر معهم). أي: ترك قضاء رمضان؛ لأنه كان لا يصوم رمضان في السفر أصلًا. فإذا انقضى إطعام وُرَّاده ابتدأ قضاء رمضان الذي أفطره في الصوم، وقد جاء هذا مفسرًا في \"الأحكام\" لإسماعيل، واعترض عليه ابن بطال فقال: أما الذي ذكره إسماعيل عن ابن عمر فليس فيه ما يدل على صحة ما تأوله، ثم ساق ما ذكره إسماعيل كما أسلفناه. فليس يدل هذا على أن سفره كان أبدًا في رمضان دون سائر المشهور، بل قوله: (إذا كان مقيمًا لم يفطر) يدل: أن إفطاره كان لغاشية قد يكون من صيامه التطوع، فيحتمل أن يبيت للفطر. فإن قيل: ويحتمل أن يبيت الصائم ثم يفطر لوُرَّاده بعد التبييت.\n_________\n(^١) ذكره الزبيدى في \"تاج العروس\" ١١/ ٤٩٠ مادة (نقع).\n(^٢) \"العين\" ١/ ١٧٢.","vol":"18","page":359},{"text":"قَالَ ابن أبي صفرة: يرد ذَلِكَ قوله: (ذَلِكَ الذي يلعب بصومه)، وقد زوج ابنته ولم يفطر، وقد دعاه عروة بن الزبير إلى وليمة فلم يفطر. وقال: لو أخبرتني ولكن أصبحت صائمًا، فكيف لمن يغشاه؟\nوأما إفطار سلمان لأبي الدرداء إذ بات عنده، فإنما كان ذَلِكَ؛ لأن أبا الدرداء كان أسرف على نفسه في العبادة، وسرد الصوم، فأراد سلمان أن يأخذ به طريق الرخصة في الإفطار بعد التثبت، ألا ترى أن ذَلِكَ جائز عند جماعة من العلماء في الفرض إذا بيته في السفر ثم أدركته مشقة الصوم أن له أن يفطر، فكيف التطوع، فأخذ سلمان بالرخصة، وأخذ ابن عمر بالشدة؛ لأنه رأى التبييت من العقود التي أمر الله بالوفاء بها. وقد سلف ما للعلماء في ذَلِكَ في الصوم.\nفائدة:\nصرار: موضع بقرب المدينة، وقد ثبت ذَلِكَ في بعض نسخ البخاري، وهو بالمهملة كما قيده الدارقطني وغيره وللحموي والمستملي وابن الحذاء بالضاد المعجمة.\nقَالَ صاحب \"المطالع\": وهو وهم. قَالَ الخطابي: وهي على ثلاثة أميال من المدينة على طريق العراق (^١).\nوقال أبو عبيد البكري: هي بئر قديمة تلقاء حرة واقم (^٢).\nفائدة:\nقوله: (نحو جزورًا) أي: ناقة أو جملًا.\n_________\n(^١) \"غريب الحديث\" ٢/ ٥٤.\n(^٢) \"معجم ما استعجم \" ٣/ ٨٣٠.","vol":"18","page":360},{"text":"٥٧\nكتاب فرض الخمس","vol":"18","page":361},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-2208>٥٧ - كِتَابُ فَرْضِ الخُمُسِ</span>\n<span data-type='title' id=toc-2209>١ - باب فَرْضِ الخُمُسِ</span>\n٣٠٩١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ الْحُسَيْنِ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ - ﵉ - أَخْبَرَهُ، أَنَّ عَلِيًّا قَالَ: كَانَتْ لِي شَارِفٌ مِنْ نَصِيبِي مِنَ المَغْنَمِ يَوْمَ بَدْرٍ، وَكَانَ النَّبِيُّ - ﷺ - أَعْطَانِي شَارِفًا مِنَ الخُمُسِ، فَلَمَّا أَرَدْتُ أَنْ أَبْتَنِي بِفَاطِمَةَ بِنْتِ رَسُولِ اللهِ - ﷺ - وَاعَدْتُ رَجُلًا صَوَّاغًا مِنْ بَنِي قَيْنُقَاعَ، أَنْ يَرْتَحِلَ مَعِيَ فَنَأْتِيَ بِإِذْخِرٍ أَرَدْتُ أَنْ أَبِيعَهُ الصَّوَّاغِينَ، وَأَسْتَعِينَ بِهِ فِي وَلِيمَةِ عُرْسِي، فَبَيْنَا أَنَا أَجْمَعُ لِشَارِفَيَّ مَتَاعًا مِنَ الأَقْتَابِ وَالْغَرَائِرِ وَالْحِبَالِ، وَشَارِفَاىَ مُنَاخَانِ إِلَى جَنْبِ حُجْرَةِ رَجُلٍ مِنَ الأَنْصَارِ، رَجَعْتُ حِينَ جَمَعْتُ مَا جَمَعْتُ، فَإِذَا شَارِفَايَ قَدِ اجْتُبَّ أَسْنِمَتُهُمَا وَبُقِرَتْ خَوَاصِرُهُمَا، وَأُخِذَ مِنْ أَكْبَادِهِمَا، فَلَمْ أَمْلِكْ عَيْنَيَّ حِينَ رَأَيْتُ ذَلِكَ الْمَنْظَرَ مِنْهُمَا، فَقُلْتُ: مَنْ فَعَلَ هَذَا فَقَالُوا: فَعَلَ حَمْزَةُ بْنُ عَبْدِ المُطَّلِبِ، وَهْوَ فِي هَذَا الْبَيْتِ فِي شَرْبٍ مِنَ الأَنْصَارِ. فَانْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى النَّبِيِّ - ﷺ - وَعِنْدَهُ زَيْدُ بْنُ حَارِثَةَ، فَعَرَفَ النَّبِيُّ - ﷺ - فِي وَجْهِي الذِي لَقِيتُ، فَقَالَ النَّبِيُّ - ﷺ -: «مَا لَكَ؟» فَقُلْتُ: يَا رَسُولَ اللهَ، مَا رَأَيْتُ كَالْيَوْمِ قَطُّ، عَدَا حَمْزَةُ عَلَى نَاقَتَيَّ، فَأَجَبَّ أَسْنِمَتَهُمَا وَبَقَرَ خَوَاصِرَهُمَا، وَهَا هُوَ ذَا في بَيْتٍ مَعَهُ شَرْبٌ. فَدَعَا النَّبِيُّ - ﷺ - بِرِدَائِهِ","vol":"18","page":363},{"text":"فَارْتَدَى، ثُمَّ انْطَلَقَ يَمْشِي، وَاتَّبَعْتُهُ أَنَا وَزَيْدُ بْنُ حَارِثَةَ حَتَّى جَاءَ البَيْتَ الذِي فِيهِ حَمْزَةُ، فَاسْتَأْذَنَ فَأَذِنُوا لَهُمْ فَإِذَا هُمْ شَرْبٌ، فَطَفِقَ رَسُولُ اللهِ - ﷺ - يَلُومُ حَمْزَةَ فِيمَا فَعَلَ، فَإِذَا حَمْزَةُ قَدْ ثَمِلَ مُحْمَرَّةً عَيْنَاهُ، فَنَظَرَ حَمْزَةُ إِلَى رَسُولِ اللهِ - ﷺ -، ثُمَّ صَعَّدَ النَّظَرَ فَنَظَرَ إِلَى رُكْبَتِهِ، ثُمَّ صَعَّدَ النَّظَرَ فَنَظَرَ إِلَى سُرَّتِهِ، ثُمَّ صَعَّدَ النَّظَرَ فَنَظَرَ إِلَى وَجْهِهِ ثُمَّ قَالَ حَمْزَةُ: هَلْ أَنْتُمْ إِلاَّ عَبِيدٌ لأَبِي؟ فَعَرَفَ رَسُولُ اللهِ - ﷺ - أَنَّهُ قَدْ ثَمِلَ، فَنَكَصَ رَسُولُ اللهِ - ﷺ - عَلَى عَقِبَيْهِ الْقَهْقَرَى وَخَرَجْنَا مَعَهُ. [انظر: ٢٠٨٩ - مسلم: ١٩٧٩ - فتح ٦/ ١٩٦]\n\n٣٠٩٢ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ - ﵂ - أَخْبَرَتْهُ أَنَّ فَاطِمَةَ - ﵍ - ابْنَةَ رَسُولِ اللهِ - ﷺ - سَأَلَتْ أَبَا بَكْرٍ الصِّدِّيقَ بَعْدَ وَفَاةِ رَسُولِ اللهِ - ﷺ - أَنْ يَقْسِمَ لَهَا مِيرَاثَهَا، مَا تَرَكَ رَسُولُ اللهِ - ﷺ - مِمَّا أَفَاءَ الله عَلَيْهِ. [٣٠٩٣، ٣٧١١،٤٠٣٥، ٤٢٤٠، ٦٧٢٥ - مسلم: ١٧٥٩ - فتح ٦/ ١٩٦]\n\n٣٠٩٣ - فَقَالَ لَهَا أَبُو بَكْرٍ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ». فَغَضِبَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللهِ - ﷺ -، فَهَجَرَتْ أَبَا بَكْرٍ، فَلَمْ تَزَلْ مُهَاجِرَتَهُ حَتَّى تُوُفِّيَتْ وَعَاشَتْ بَعْدَ رَسُولِ اللهِ - ﷺ - سِتَّةَ أَشْهُرٍ. قَالَتْ وَكَانَتْ فَاطِمَةُ تَسْأَلُ أَبَا بَكْرٍ نَصِيبَهَا مِمَّا تَرَكَ رَسُولُ اللهِ - ﷺ - مِنْ خَيْبَرَ وَفَدَكٍ وَصَدَقَتِهِ بِالْمَدِينَةِ، فَأَبَى أَبُو بَكْرٍ عَلَيْهَا ذَلِكَ، وَقَالَ: لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللهِ - ﷺ - يَعْمَلُ بِهِ إِلاَّ عَمِلْتُ بِهِ، فَإِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ. فَأَمَّا صَدَقَتُهُ بِالْمَدِينَةِ فَدَفَعَهَا عُمَرُ إِلَى عَلِيٍّ وَعَبَّاسٍ، فَأَمَّا خَيْبَرُ وَفَدَكٌ فَأَمْسَكَهَا عُمَرُ وَقَالَ هُمَا صَدَقَةُ رَسُولِ اللهِ - ﷺ - كَانَتَا لِحُقُوقِهِ الَّتِي تَعْرُوهُ وَنَوَائِبِهِ، وَأَمْرُهُمَا إِلَى مَنْ وَلِيَ الأَمْرَ. قَالَ فَهُمَا عَلَى ذَلِكَ إِلَى اليَوْمِ. [٣٧١٢، ٤٠٣٦، ٤٢٤١، ٦٧٢٦ - مسلم: ١٧٥٩ - فتح ٦/ ١٩٧]\n\n٣٠٩٤ - حَدَّثَنَا إِسْحَاقُ بْنُ مُحَمَّدٍ الفَرْوِيُّ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنِ ابْنِ شِهَابٍ، عَنْ مَالِكِ بْنِ أَوْسِ بْنِ الحَدَثَانِ، وَكَانَ مُحَمَّدُ بْنُ جُبَيْرٍ ذَكَرَ لِي ذِكْرًا مِنْ حَدِيثِهِ ذَلِكَ، فَانْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى مَالِكِ بْنِ أَوْسٍ، فَسَأَلْتُهُ عَنْ ذَلِكَ الحَدِيثِ، فَقَالَ مَالِكٌ: بَيْنَا أَنَا جَالِسٌ فِي أَهْلِي حِينَ مَتَعَ النَّهَارُ، إِذَا رَسُولُ عُمَرَ بْنِ الْخَطَّابِ يَأْتِينِي، فَقَالَ: أَجِبْ أَمِيرَ الْمُؤْمِنِينَ.","vol":"18","page":364},{"text":"فَانْطَلَقْتُ مَعَهُ حَتَّى أَدْخُلَ عَلَى عُمَرَ، فَإِذَا هُوَ جَالِسٌ عَلَى رِمَالِ سَرِيرٍ، لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشٌ مُتَّكِئٌ عَلَى وِسَادَةٍ مِنْ أَدَمٍ، فَسَلَّمْتُ عَلَيْهِ ثُمَّ جَلَسْتُ فَقَالَ: يَا مَالِ، إِنَّهُ قَدِمَ عَلَيْنَا مِنْ قَوْمِكَ أَهْلُ أَبْيَاتٍ، وَقَدْ أَمَرْتُ فِيهِمْ بِرَضْخٍ فَاقْبِضْهُ فَاقْسِمْهُ بَيْنَهُمْ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ أَمَرْتَ بِهِ غَيْرِي. قَالَ: اقْبِضْهُ أَيُّهَا المَرْءُ. فَبَيْنَا أَنَا جَالِسٌ عِنْدَهُ أَتَاهُ حَاجِبُهُ يَرْفَا فَقَالَ: هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَالزُّبَيْرِ وَسَعْدِ بْنِ أَبِي وَقَّاصٍ يَسْتَأْذِنُونَ؟ قَالَ: نَعَمْ. فَأَذِنَ لَهُمْ فَدَخَلُوا فَسَلَّمُوا وَجَلَسُوا، ثُمَّ جَلَسَ يَرْفَا يَسِيرًا ثُمَّ قَالَ: هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ؟ قَالَ: نَعَمْ. فَأَذِنَ لَهُمَا، فَدَخَلَا فَسَلَّمَا فَجَلَسَا، فَقَالَ عَبَّاسٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ بَيْنِي وَبَيْنَ هَذَا. وَهُمَا يَخْتَصِمَانِ فِيمَا أَفَاءَ الله عَلَى رَسُولِهِ - ﷺ - مِنْ بَنِي النَّضِيرِ. فَقَالَ الرَّهْطُ عُثْمَانُ وَأَصْحَابُهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ. قَالَ عُمَرُ: تَيْدَكُمْ، أَنْشُدُكُمْ بِاللهِ الذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ»؟. يُرِيدُ رَسُولُ اللهِ - ﷺ - نَفْسَهُ. قَالَ الرَّهْطُ: قَدْ قَالَ ذَلِكَ. فَأَقْبَلَ عُمَرُ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ: أَنْشُدُكُمَا اللهَ، أَتَعْلَمَانِ أَنَّ رَسُولَ اللهِ - ﷺ - قَدْ قَالَ ذَلِكَ؟ قَالَا: قَدْ قَالَ ذَلِكَ. قَالَ عُمَرُ: فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ: إِنَّ اللهَ قَدْ خَصَّ رَسُولَهُ - ﷺ - فِي هَذَا الفَيْءِ بِشَيْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ -ثُمَّ قَرَأَ ﴿وَمَا أَفَاءَ الله عَلَى رَسُولِهِ مِنْهُمْ﴾ إِلَى قَوْلِهِ: ﴿قَدِيرٌ﴾ - فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللهِ - ﷺ -. وَاللهِ مَا احْتَازَهَا دُونَكُمْ، وَلَا اسْتَأْثَرَ بِهَا عَلَيْكُمْ قَدْ أَعْطَاكُمُوهُ، وَبَثَّهَا فِيكُمْ حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ، فَكَانَ رَسُولُ اللهِ - ﷺ - يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا المَالِ، ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللهِ، فَعَمِلَ رَسُولُ اللهِ - ﷺ - بِذَلِكَ حَيَاتَهُ، أَنْشُدُكُمْ بِاللهِ هَلْ تَعْلَمُونَ ذَلِكَ؟ قَالُوا: نَعَمْ. ثُمَّ قَالَ لِعَلِيٍّ وَعَبَّاسٍ: أَنْشُدُكُمَا بِاللهِ هَلْ تَعْلَمَانِ ذَلِكَ؟ قَالَ عُمَرُ: ثُمَّ تَوَفَّى الله نَبِيَّهُ - ﷺ - فَقَالَ أَبُو بَكْرٍ: أَنَا وَلِيُّ رَسُولِ اللهِ - ﷺ -. فَقَبَضَهَا أَبُو بَكْرٍ، فَعَمِلَ فِيهَا بِمَا عَمِلَ رَسُولُ اللهِ - ﷺ -، وَاللهُ يَعْلَمُ إِنَّهُ فِيهَا لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ، ثُمَّ تَوَفَّى الله أَبَا بَكْرٍ، فَكُنْتُ أَنَا وَلِىَّ أَبِي بَكْرٍ، فَقَبَضْتُهَا سَنَتَيْنِ مِنْ إِمَارَتِي، أَعْمَلُ فِيهَا بِمَا عَمِلَ","vol":"18","page":365},{"text":"رَسُولُ اللهِ - ﷺ - وَمَا عَمِلَ فِيهَا أَبُو بَكْرٍ، وَاللهُ يَعْلَمُ إِنِّي فِيهَا لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ، ثُمَّ جِئْتُمَانِي تُكَلِّمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ، وَأَمْرُكُمَا وَاحِدٌ، جِئْتَنِي يَا عَبَّاسُ تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ، وَجَاءَنِي هَذَا -يُرِيدُ عَلِيًّا- يُرِيدُ نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا، فَقُلْتُ لَكُمَا: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ». فَلَمَّا بَدَا لِي أَنْ أَدْفَعَهُ إِلَيْكُمَا قُلْتُ إِنْ شِئْتُمَا دَفَعْتُهَا إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللهِ وَمِيثَاقَهُ لَتَعْمَلَانِ فِيهَا بِمَا عَمِلَ فِيهَا رَسُولُ اللهِ - ﷺ -، وَبِمَا عَمِلَ فِيهَا أَبُو بَكْرٍ، وَبِمَا عَمِلْتُ فِيهَا مُنْذُ وَلِيتُهَا، فَقُلْتُمَا: ادْفَعْهَا إِلَيْنَا. فَبِذَلِكَ دَفَعْتُهَا إِلَيْكُمَا، فَأَنْشُدُكُمْ بِاللهِ، هَلْ دَفَعْتُهَا إِلَيْهِمَا بِذَلِكَ قَالَ الرَّهْطُ: نَعَمْ. ثُمَّ أَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ: أَنْشُدُكُمَا بِاللهِ هَلْ دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ؟ قَالَا: نَعَمْ. قَالَ: فَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ؟ فَوَاللهِ الذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، لَا أَقْضِى فِيهَا قَضَاءً غَيْرَ ذَلِكَ، فَإِنْ عَجَزْتُمَا عَنْهَا فَادْفَعَاهَا إِلَيَّ، فَإِنِّي أَكْفِيكُمَاهَا. [انظر: ٢٩٠٤ - مسلم: ١٧٥٧ - فتح ٦/ ١٩٧]\nذكر فيه حديث علي - ﵁ -: قَالَ: كَانَتْ لِي شَارِفٌ مِنْ نَصِيبِي مِنَ المَغْنَمِ يَوْمَ بَدْرٍ .. الحديث.\nوحديث عائشة عن فاطمة (^١) بنت رسول الله - ﷺرضي الله عنها: أنها سَأَلَتْ أَبَا بَكْرٍ الصِّدِّيقَ بَعْدَ وَفَاةِ رَسُولِ اللهِ - ﷺ - أَنْ يَقْسِمَ لَهَا مِيرَاثَهَا ممَا تَرَكَ رَسُولُ اللهِ - ﷺ - .. الحديث.\nوحديث مالك بن أوس كنا عند عمر - ﵁ - .. الحديث بطوله.\nالشرح:\nحديث علي - ﵁ - سلف في البيوع وتأتي له زيادة في غزوة بدر (^٢)،\n_________\n(^١) ورد بهامش الأصل: قوله: (عن فاطمة) فيه نظر، والحديث هو مسند أبي بكر وعنه عائشة لما فيه من المرفوع، ولو قال: حديث عائشة فقط لكان له وجه؛ لأن عائشة شاهدت القصة ولم تحدثها بها فاطمة، والله أعلم.\n(^٢) سلف في البيوع برقم (٢٠٨٩)، باب ما قيل في الصواغ، وسيأتي في المغازي برقم (٤٠٠٣).","vol":"18","page":366},{"text":"وحديث مالك: قَالَ البخاري فيه: حدثنا إسحاق بن محمد الفرْوي. هذا هو الصواب. ووقع في نسخة أبي الحسن محمد بدل إسحاق وكأنه وهم. قد أخرجه في المغازي والنفقات والاعتصام والفرائض، وأخرجه مسلم (^١).\nوحديث عائشة أخرجه في مناقب أهل البيت، والمغازي وا لفرائض، وأخرجه مسلم (^٢) أيضًا.\nوقوله: (اجْتُبَّ أسْنِمتُهُمَا) لا نعرف ذلك. والذي ذكره أهل اللغة أنه ثلاثي، وهو ما في النسخ المصححة (جُبَّتْ) (^٣) والجب: القطع. ومثله قيل للذي قطع إحليله فاستؤصل: مجبوب. ومن رواه (اجتُبَّ) فهو جائز، والبَقْر: الفتح. والثمِل: السكران.\nوقول علي: (أعطاني شارفًا من الخمس)، يعني: يوم بدر، فظاهره [يدل] (^٤) أن الخمس كان يوم بدر، ولم يختلف أهل السير كما قَالَ ابن\n_________\n(^١) حديث مالك سيأتي في المغازي برقم (٤٠٣٣) باب حديث بني النضير وفي النفقات برقم (٥٣٥٨)، باب حبس نفقه الرجل قوت سنة على أهله.\nوفي الفرائض برقم (٦٧٢٨) باب: قول النبي - ﷺ - \"لا نورث ما تركنا صدقة\".\nوفي الاعتصام برقم (٧٣٠٥) باب ما يكره من التعمق والتنازع من العلم ..\nووراه مسلم برقم (١٧٥٧) كتاب الجهاد والسير، باب حكم الفيء\n(^٢) حديث عائشة سيأتي في المغازي برقم (٤٢٤٠)، (٤٠٣٥)، وفي الفرائض برقم (٦٧٢٥) باب قول النبي - ﷺ - \"لا نورث ما تركنا صدقة\". وفي فضائل الصحابة برقم (٣٧١١)، باب مناقب قرابة رسول الله - ﷺ -.\nوأخرجه مسلم (١٧٥٩) كتاب: الجهاد والسير، باب: قول النبي - ﷺ -: \"لا نورث ما تركنا فهو صدقة\".\n(^٣) هي في هامش اليونينية ٤/ ٧٨: نسخة أبي ذر الكُشْمِيهَني.\n(^٤) من (ص).","vol":"18","page":367},{"text":"بطال أن الخمس لم يكن يوم بدر. ذكر إسماعيل بن إسحاق قَالَ في غزوة بني قريظة حين حكم سعد بأن تقتل المقاتلة، وتسبى الذرية قيل: إنه أول يوم جعل فيه الخمس. قَالَ: وأحسب أن بعضهم قَالَ: نزل أمر الخمس بعد ذَلِكَ، ولم يأت في ذَلِكَ من الحديث ما فيه بيان شاف، وإنما جاء أمر الخمس معينًا في غنائم حنين، وهي آخر غنيمة حضرها (رسول الله - ﷺ -) (^١) وإذا لم يختلف (في) (^٢) أن الخمس لم يكن يوم بدر فيحتاج قوله إلى تأويل لا يعارض قول أهل السير، ويمكن أن يكون معناه ما ذكره ابن إسحاق: أنه - ﷺ - بعث عبد الله بن جحش في رجب في السنة الثانية من الهجرَة قبل بدر الأولى في سرية إلى محلة بين مكة والطائف فوجدوا بها قريشًا فقتلوهم، وأخذوا العير.\nقَالَ ابن إسحاق: فذكر لي بعض آل عبد الله بن جحش أن عبد الله قَالَ لأصحابه: إن لرسول الله - ﷺ - مما غنمنا الخمس وذلك قبل أن يفرض الخمس من المغانم، فعزل لرسول الله - ﷺ - خمس العير وقسم سائرها بين أصحابه، فوقع فرض الله في قسمة الغنائم على ما كان عبد الله صنع في تلك العير، ثم خرج رسول الله - ﷺ - في رمضان بعد هذِه السرية إلى بدر، فقتل (بها) (^٣) صناديد الكفار، فبان بهذا الخبر معنى قول علي: (أعطاني شارفًا من الخمس) أي: من نصيبه من المغنم يوم بدر. وكان أعطاه قبل ذَلِكَ شارفًا من الخمس من سرية عبد الله بن جحش (^٤).\nوقد روى أبو داود في هذا الحديث ما يدل على هذا المعنى قَالَ:\n_________\n(^١) في (ص): الشارع.\n(^٢) من (ص).\n(^٣) في (ص): به.\n(^٤) \"سيرة ابن هشام\" ٢/ ٢٣٨ - ٢٣٩.","vol":"18","page":368},{"text":"كان لي شارف من نصيبي من المغنم يوم بدر، وأعطاني رسول الله - ﷺ - شارفًا من الخمس يومئذ (^١).\nواختلف العلماء في الخمس كيف يقسمه الإمام على ثلاثة أقوال: فقال مالك: يسلك بالخمس مسلك الفيء فإن رأى الإمام حبس ذَلِكَ لنوائب تنزل بالمسلمين فعل، وإن شاء (قسمته) (^٢)، وأعطى كل واحد على قدر ما (يغنيه) (^٣). ولا بأس أن يعطي منه أقرباء رسول الله - ﷺ - على قدر اجتهاد الإمام، وكان يرى التفضيل في العطاء على قدر الحاجة (^٤) زاد ابن المناصف عنه: وهما حلالان للأغنياء بخلاف الزكاة.\nوقال أبو حنيفة: الخمس على ثلاثة أسهم يقسم سهم لليتامى والمساكين وابن السبيل فيهم، ويؤخذ سهم ذوي القربى، وسهم رسول الله - ﷺ - فيردان في الكراع والسلاح، محتجًّا بما رواه الثوري عن قيس بن مسلم عن الحسن بن محمد بن الحنفية أنهم اختلفوا في سهم الرسول، وسهم ذي القربى فقال: سهم الرسول للخليفة بعده وقال بعضهم: سهم ذي القربى هو لقرابة الرسول، وقال بعضهم: هو لقرابة الخليفة. فأجمع رأيهم أنهم جعلوا هذين السهمين في العدة والخيل، فكان ذَلِكَ في خلافة أبي بكر وعمر (^٥).\nقَالَ إسماعيل بن إسحاق: ولا يجوز أن يبطل عمر ولا غيره سهم ذي القربى؛ لأنه مسمًّى في كتاب الله، ولم ينسخه شيء ومن أبطله فقد ركب أمرًا عظيمًا (^٦).\n_________\n(^١) رواه أبو داود (٢٩٨٦).\n(^٢) في (ص): قسمه.\n(^٣) في (ص): يعينه.\n(^٤) \"المدونة\" ١/ ٣٨٦ - ٣٨٨.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٥١١، \"الهداية\" ٢/ ٤٣٨، \"الوسيط\" ٣/ ٩٠.\n(^٦) \"شرح ابن بطال\" ٥/ ٢٤٩.","vol":"18","page":369},{"text":"وقال الشافعي: خمس على خمسة فيرد سهم رسول الله - ﷺ - على من سمي معه من أهل الصدقات وهم: ذوو القربى واليتامى والمساكين وابن السبيل. وقوله: ﴿لِلَّهِ﴾ مفتاح كلام (^١).\nقلتُ: مذهبه أن سهم الله ورسوله يصرف لمصالح المسلمين حَتَّى تأتي القسمة على خمسة. قَالَ إسماعيل: فأسقط أبو حنيفة: سهم ذي القربى وأخذ في طرف، وأخذ الشافعي في طرف آخر، وتركا التوسط من القول الذي مضى عليه الأئمة.\nوالاختلاف الذي اختلفوا فيه لم يكن كما توهمه أبو حنيفة، وإنما روي عن ابن عباس أنهم ناظروا عمر في سهم ذي القربى على أن يكون لهم خمس الخمس فأبى عمر من ذَلِكَ، وذهب أن الخمس يقسم في ذي القربى وغيرهم على الاجتهاد.\nقَالَ إسماعيل: قوله ﴿لِلَّهِ﴾ مفتاح كلام لا يفهم. وقد ذكر الله في كتابه ﴿مَا أَفَاءَ الله عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ﴾. وقال تعالى: ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ [الأنفال: ١] فأي كلام جاء بعد هذا فيكون هذا مفتاحًا له، وإذا قيل: الله، فهو أمر مفهوم اللفظ والمعنى؛ لأنه يعلم أن الرجل إذا قَالَ: جعلت هذا الشيء لله أنه مما يقرب إلى الله. وهذا لا يحتاج أن يقول فيه مفتاح الكلام فكذلك قوله: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ﴾ [الأنفال: ٤١] الآية في معنى ما يقرب من الله ومن رسوله، وكذلك قَالَ عمر بن عبد العزيز في قوله: ﴿لِلَّهِ﴾ قَالَ: اجعلوه في سبيل الله التي يأمر بها ولو كان قوله: ﴿لِلَّهِ﴾ لا يوجب شيئًا، لكان ما بعده لا يوجب شيئًا؛ لأن ما بعده معطوف عليه. فإن كان القول\n_________\n(^١) \"الأم\" ٤/ ٧٧.","vol":"18","page":370},{"text":"الأول لا يجب به شيء، فكذلك ما عطف عليه لا يجب به شيء (^١).\nقلتُ: الشافعي أراد بهذا أنه افتتح به للتبرك والابتداء باسمه، وأشار به إلى أنه يصرف مصرف القرب كما ذكره، أو ذكر اسمه في اسم رسوله تشريفًا له وتعظيمًا.\nوقد نقل ابن بطال بعد هذا في باب: قول الله تعالى: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ﴾؛ أن الحسن بن محمد بن علي سُئل عن قوله تعالى: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ﴾ [الأنفال: ٤١] قَالَ: هذا مفتاح كلام الله الدنيا والآخرة (^٢).\nوشرع الطحاوي يرد على الشافعي في تخميسه الفيء، ولم يكفه ذَلِكَ حَتَّى لفظ فيه مما لا أذكره ولا يذكر، معللًا بأن الله تعالى ذكره ذكر الغنائم، فأوجب فيها الخمس، وذكر الفيء، فقال تعالى: ﴿وَمَا أَفَاءَ الله عَلَى رَسُولِهِ﴾ [الحشر: ٦] الآية كما قَالَ في أول آية الخمس ثم قَالَ ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ﴾ ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ [الحشر: ١٠]؛ فذكر في الغنائم الخمس لأصناف مذكورين. وذكر في آية الفيء الجميع في جميع الفيء فثبت أن حكم الفيء غير حكم الغنيمة (^٣).\nقلتُ: الفيء يخمس يعني: أنه يجعل أخماسًا، وخمسه يصرف للخمسة المذكورين في الآية، فتكون القسمة من خمسة وعشرين سهما، كذا كان سيد الأمة يقسمه. وكان له أربعة أخماس الفيء، وخمس الخمس الباقي، فله من الخمسة وعشرين أحد (وعشرون) (^٤) سهمًا.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٤٩ - ٢٥٠.\n(^٢) \"شرح ابن بطال\" ٥/ ٢٥٠.\n(^٣) \"الوسيط\" ٣/ ٨٩.\n(^٤) ذكرت في الأصل: (وعشرين)؛ وكذا هو في \"الحاوي الكبير\"، ولعل ما أثبتاه يكون صحيحًا.","vol":"18","page":371},{"text":"بل قَالَ الغزالي وغيره من أصحابه: كان الفيء كله له إلى أن مات. وإنما تخمس بعد موته. وقال الماوردي وغيره: اختصاصه بجميع الفيء كان في أول حياته، ونسخ في حياته والغنيمة تخمس وخمسها لأهل خمس الفيء كما سلف والباقي للغانمين (^١).\nفصل:\nولم يتنازع علي والعباس في الخمس، وإنما تنازعا فيما كان لرسول الله - ﷺ - خاصًّا ما لم يوجف المسلمون عليه بخيل ولا ركاب. فتركه صدقة بعد وفاته، فحكمه حكم الفيء، وفيه حجة لمالك في قوله: إن مجرى الخمس والفيء واحد. وهو خلاف قول الشافعي أن الفيء فيه الخمس، وأن خمس الفيء يقسم على خمسة أسهم، وهم الذين قسم الله لهم خمس (الغنيمة) (^٢).\nوادعى ابن بطال انفراد الشافعي به وأنَّ أحدًا لم يقله قبله، والناس على خلافه. قَالَ: وحديث مالك بن أوس لم يذكر فيه أنه - ﷺ - كان يلزمه إخراج الخمس منه حجة على الشافعي؛ [لأنه] (^٣) لا يمكن أن يفضل له من سهمه بخيبر بعد نفقة سنته الذي ينفقه، أو أقل أو أكثر، ولو كان فيه الخمس لبين ذلك (^٤).\nفصل:\nووجه هجران فاطمة للصديق كما قَالَ المهلب أنه لم يكن عندها قوله - ﷺ -: \"لا نورث ما تركنا صدقة\" ولا علمته ثم أنفت أن تكون لا ترث أباها كما لا يرث الناس في الجاهلية والإسلام، مع احتمال الحديث\n_________\n(^١) \"الحاوي الكبير\" ٨/ ٣٨٨ - ٣٨٩.\n(^٢) في (ص): القيمة.\n(^٣) من (ص).\n(^٤) \"شرح ابن بطال\" ٥/ ٢٥٠ - ٢٥١.","vol":"18","page":372},{"text":"عندها أنه أراد به بعض المال دون بعض. وأنه لم يرد به الأصول والعقار، فانقادت وسلمت للحديث وإنما كان هجرانها له انقباضًا عن لقائه وترك مواصلته. وليس هذا من الهجران المحرم، وإنما المحرم من ذَلِكَ أن يلتقيا فلا يسلم أحدهما على صاحبه. ولم يرو واحد أنهما التقيا وامتنعا من التسليم، ولو فعلا ذَلِكَ لم يكونا بذلك متهاجرين، إلا أن تكون النفوس مضمرة للعداوة والهجران، وإنما لازمت بينهما، فعبر الراوي عنه بالهجران. هذا وجه هجرانها له، لكنها وجدت عليه أن (أحرمها) (^١) ما لم يحرم أحد، ولسنا نظن به إضمار الشحناء والعداوة، وإنما هم كما وصفهم الله رحماء بينهم.\nوروي عن علي أنه لم يغير شيئًا من سيرة أبي بكر وعمر بعد ولايته في تركة رسول الله - ﷺ -، بل أجرى الأمر فيها على ما أجرياه في حياتهما.\nفصل:\nفإن قلتَ: حديث عائشة في الباب ليس فيه ذكر الخمس. قلتُ: وجهه أن فاطمة إنما جاءت تسأل ميراثها من رسول الله - ﷺ - من فدك وخيبر وغيرهما، وفدك مما لم يوجف عليه بخيل ولا ركاب فلم يجز فيها خمس، وأما خيبر فإن الزهري ذكر أن بعضها صلحًا، وبعضها عنوة، فجرى فيها الخمس.\nوقد جاء هذا في بعض طرق الحديث في كتاب المغازي، قالت عائشة: إن فاطمة جاءت تسأل نصيبها مما ترك رسول الله - ﷺ - مما أفاء الله عليه بالمدينة وفدك وما بقي من خمس خيبر، وإلى هذا أشار البخاري واستغنى لشهرة الأمر عن إيراده مكشوفًا بلفظ الخمس في هذا الباب.\n_________\n(^١) فوقها في الأصل: كذا. قلت: والصواب: حرمها؛ لأنه يتعدى بغير الهمزة.","vol":"18","page":373},{"text":"فصل:\nوفي حديث مالك من الفقه أنه يجب أن يولى أمر كل قبيلة سيدها؛ لأنه أعرف باستحقاق كل رجل منهم لعلمه بهم.\nوفيه: أن الإمام ينادي الرجل الشريف باسمه وبالترخيم له ولا عار على المنادى بذلك، ولا نقيصة.\nوفيه: استعفاء الإمام مما يوليه واستنزاله في ذَلِكَ بألين الكلام؛ لقول مالك لعمر حين أمره بقسمة المال بين قومه: لو أمرت به غيري.\nوفيه: الحجابة للإمام وأن لا يصل إليه شريف ولا غيره إلا بإذنه.\nوفيه: الجلوس بين يدي السلطان بغير إذنه. وفيه: الشفاعة عند الإمام في إنفاذ الحكم إذا تفاقمت الأمور، وخشي الفساد بين المتخاصمين؛ لقول عثمان: اقض بينهما وأرح أحدهما من الآخر. وقد ذكر البخاري في المغازي: أن عليًّا والعباس استبا يومئذ (^١).\nوفيه: تقرير الإمام من يشهد له على قضائه وحكمه وبيانه وجه حكمه للناس.\nفصل:\nومجيء العباس وعلي إلى الصديق يطلبان الميراث من تركة رسول الله - ﷺ - من أرضه من فدك، وسهمه من خيبر، وصدقته بالمدينة، على ما ثبت من حديث عائشة في الباب، فأخبرهم بأنه (قَالَ:) (^٢) \"لا نورث ما تركنا صدقة\"، فسلما لذلك وانقادا، ثم جاءا بعد ذَلِكَ إلى عمر على اتفاق منهما يطلبان أن يوليهما العمل، والنظر فيما أفاء\n_________\n(^١) سبق تخريجه.\n(^٢) من (ص).","vol":"18","page":374},{"text":"الله على رسوله من بني النضير خاصة ليقوما به، ويسبلاه في السُّبل التي كانت سُبله فيها. إذ كانت غلة ذَلِكَ مصروفة في عظم أمور أهل بيتهما، وما فضل من ذَلِكَ مصروف في تقوية الإسلام وأهله، وسيدخله أهل الحاجة منهم، فدفعه عمر إليهما على الإشاعة بينهما، والتساوي والاشتراك في النظر والأجرة.\nوأما مجيئهما إليه ثانيًا فلا يخلو من أحد وجهين: إما أن يطلب كل واحد منهما أن ينفرد بالعمل كله، (أو بنصفه) (^١)، وفرَّا من الإشاعة لما يقع من العمال والخدم من التنازع، فأبى عمر أن تكون إلا على الإشاعة؛ لأنه لو أفرد واحدًا منهما بالعمل والنظر لكان وجهًا من وجوه الإمرة، فتتناسخ القرون وهي بأيدي بعض قرابة الرسول دون بعض، فيستحقها الذي هي بيده، ولم ير أن يجعلها نصفين على غير الإشاعة؛ لأن سنة الأوقاف ألا تقسم بين أهلها، وإنما تقسم غلاتها فلذلك حلف أن يتركها مجملة ولا يقسمها بينهم فشبه ذَلِكَ التوريث.\nوقد ذكر البخاري في المغازي أن عليًّا غلب العباس على هذِه الصدقة ومنعه منها، ثم كانت بأيدي بني علي بعده يتداولونها (^٢).\nفرع:\nجميع ما تركه الشارع من الأصول، وما جرى مجراها مما يمكن بقاء أصله، والانتفاع به، حكمه حكم الأوقاف تجري غلاتها على المساكين، والأصل باق على ملكه موقف. لقوله: \"ما تركنا صدقة\" يعني: موقوفة.\n_________\n(^١) في الأصل: بنصيبه.\n(^٢) سيأتي برقم (٤٠٣٤) باب حديث بني النضير.","vol":"18","page":375},{"text":"فصل:\nوأما قوله: (إن الله قد خص رسوله - ﷺ - في هذا الفيء بشيء لم يعطِه أحدًا غيره) يعني المال، فخصَّه بإحلال الغنائم، ولم تحل لأحد قبله، وخصه مما أفاء الله عليه من غير قتال من أموال الكفار، تكون له دون سائر الناس. وخصه بنصيبه في الخمس، وهذا معنى ذكره هذا الحديث في الباب. وقال القاضي: فيه احتمالان: الأول: تحليل الغنيمة له ولأمته. الثاني: تخصيصه بالفيء إما كله أو بعضه (^١).\nوهل في الفيء خمس أم لا (^٢)؟ قَالَ ابن المنذر: لا نعلم أحدًا قبل الشافعي قَالَ الخمس في الفيء.\nوفيه: أنه لا بأس أن يمدح الرجل نفسه ويطريها إذا قَالَ الحق، وذلك إذا ظن بأحد أنه يريد تنقصه.\nوفيه: جواز ادخار الرجل لنفسه وأهله قوت سنة، وأن ذَلِكَ كان فعله - ﷺ - حين فتح الله عليه بني النضير وفدك وغيرهما. وهو خلاف قول جهلة الصوفية المنكرين للادخار الزاعمين أن من ادخر لغد فقد أساء الظن بربه، ولم يتوكل عليه حق توكله.\nوفيه: إباحة اتخاذ العقار الذي يُبتغى به الفضل والمعاش بالعمارة، وإباحة اتخاذ نظائر ذَلِكَ من المغنم، وأعيان النقدين وسائر الأموال التي يراد منها النماء والمنافع، وطلب المعاش، وأصولها ثابتة كما ستعلمه أوضح من ذَلِكَ في باب نفقته - ﷺ - بعد وفاته، وباب الأطعمة أيضًا.\n_________\n(^١) \"إكمال المعلم\" ٦/ ٨٢.\n(^٢) ورد بهامش الأصل: حاشية: قال القاضي في \"شرح مسلم\": وهذا الثاني أظهر، لاستشهاد عمر - ﵁ - على هذا بالآية انتهى.","vol":"18","page":376},{"text":"وفيه: كما قَالَ الطبري: أن الصديق قضى على العباس وفاطمة بحديث \"لا نورث\" ولم يحاكمهما في ذَلِكَ إلى أحد غيره. فكذلك الواجب أن يكون للحكام والأئمة الحكم بعلومهم لأنفسهم كان ذَلِكَ أو لغيرهم، بعد أن يكون ما حكموا فيه بعلومهم مما يعلم صحة أمره رعيتهم، أو يعلمه منهم من إن احتاجوا إلى شهادته إن أنكر بعض ما حكموا به من ذَلِكَ عليهم بعض رعيتهم كان في شهادتهم لهم براءة ساحاتهم، وثبوت الحجة لهم على المحكوم عليه.\nفصل:\nقَالَ الطبري في حديث على: إن المسلمين كانوا في أول الإسلام يشربون الخمر ويسمعون الغناء، حَتَّى نهى الله عن ذَلِكَ بقوله: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ [المائدة: ٩٠] الآية وسيأتي ما في سماع الغناء عن السلف في الاستئذان وفضائل القرآن، وقد سلف منه شيء في العيدين.\n(فصل) (^١):\nوقوله: (رجع القهقرى) قَالَ الأخفش: يعني: رجع وراءه، ووجهه إليك (^٢).\nوقوله في حديث عمر - ﵁ -: (حَتَّى متع النهار). هو بمثناة فوق قبلها ميم، وبعدها عين مهملة. قَالَ صاحب \"العين\": متع النهار متوعًا وذلك قبل الزوال (^٣). وقال يعقوب: علا واجتمع. وقال غيره: طال. وأمتع الشيء: طالت مدته. ومنه في الدعاء: أمتعني الله بك. وقيل: معناه: نفعني الله بك، قَالَ الداودي: متع: صار عند قرب نصف النهار.\n_________\n(^١) في (ص): قال.\n(^٢) ذكره الخطابي في \"غريب الحديث\" ١/ ٦٥٣\n(^٣) \"العين\" ٢/ ٨٣ مادة (متع).","vol":"18","page":377},{"text":"وقوله: (تِيْدِكُم) أي: على رسلكم وأمهلوا ولا تعجلوا وهي من التؤدة. يقول: الزموا تؤدتكم، وكان أصلها تأدكم فكأنه أبدل الياء من الهمزة. قَالَ الكسائي: تيد زيدًا ورويدًا زيدًا بمعنًى: أي: أمهل زيدًا. ومن روى أتيدكم فلا يجوز في العربية؛ لأن اتأد لا يتعدى إلى مفعول. لا تقول: أتأدت زيدًا، وإنما تقول: تيدكم. كما يقول: رويدكم، وتيدكم بفتح التاء، وللأصيلي وأبي ذر بكسرها.\nوقوله: (أنشُدُكم الله) أي: أسألكم به برفع نشيدتي. أي: صوتي. وقال الداودي معناه: اجعلوا الله شهيدًا بيني وبينكم أن تقولوا ما تعلمون.\nفصل:\nاحتج بعض أهل العلم بهذا الحديث -كما قَالَ الخطابي- في إبطال (حكم) (^١) السكران، وقالوا: لو لزم السكران ما يكون منه في حال سكره، كما يلزمه في حال صحوه لكان المخاطب رسول الله - ﷺ - بما استقبله به حمزة كافرًا مباح الدم.\nوقد ذهب على هذا القائل أن ذَلِكَ منه (^٢) إنما كان قبل تحريم الخمر، وفي زمان كان شربها مباحًا، وإنما حُرمت بعد غزوة أحد (^٣). قَالَ: جابر: اصطبح ناس الخمر يوم أحُد، ثم قتلوا آخر النهار شهداء. وأما وقت حرمت فشربها معصية، وما تولد منها لازم، ورخص الله لا تلحق العاصين. وذهب الخطابي إلى أنه لما كان الخمر مباحة وقت شربها كان ما تولد منها بالسكر من الجفاء على رسول الله - ﷺ - لا يلزم فيه عقوبة، فعذره - ﷺ - لتحللها مع أنه كان شديد\n_________\n(^١) في (ص): أحكام.\n(^٢) في الأصل: (ذلك كان منه) ولعل (كان) زائدة.\n(^٣) \"معالم السنن\" ٣/ ٢٣.","vol":"18","page":378},{"text":"التوقير لعمه والتعظيم له والبر به، وأما اليوم وقد حرمت فيلزم السكران حد الفرية وجميع الحدود؛ لأن سبب زوال عقله من فعل محرم عليه (^١).\nفصل:\nوأما ضمان إتلاف الناقتين فضمانهما لازم في حمزة لو طالبه على به (^٢)، ويمكن (أن) (^٣) يعوضه - ﷺ - منهما؛ إذ العلماء لا يختلفون أن جنايات الأموال لا تسقط عن المجانين وغير المكلفين، ويلزمهم ضمانها في كل حال كالعقلاء، ومن شرب لبنًا أو طعامًا أو تداوى بمباح فسكر فقذف غيره فهو كالمجنون والمغمى عليه، والصبي، يسقط عنهم حدُّ القذف وسائر الحدود غير إتلاف الأموال؛ لرفع القلم عنهم. فمن سكر من حلال فحكمه حكم هؤلاء. وعن أبي عبد الله بن الفخار أن من سكر من ذَلِكَ لا طلاق عليه، وحكى الطحاوي: أنه إجماع من العلماء (^٤).\nقلتُ: وهو مذهبنا أيضًا حَتَّى لو سكر مكرهًا عندنا فكذلك (^٥).\nفصل:\nقوله: \"لا نورث ما تركنا صدقة\" جميع الرواة بالنون كما قَالَ القرطبي، يعني: جماعة الأنبياء كما في الرواية الأخرى \"نحن معاشر\n_________\n(^١) \"معالم السنن\" ٣/ ٢٣. بتصرف.\n(^٢) ورد بهامش الأصل ما نصه: فائدة:\nفي كتاب عمر بن شبة من رواية أبي بكر بن عياش أن النبي - ﷺ - غرم حمزة ثمن الناقتين. والله أعلم.\n(^٣) من (ص).\n(^٤) \"مختصر اختلاف العلماء\" ٢/ ٤٣١.\n(^٥) انظر \"الأم\" ٥/ ٢٣٥،/ \"مختصر المزني\" مع الأم ٤/ ٨١.","vol":"18","page":379},{"text":"الأنبياء لا نورث\". وصدقة مرفوع على أنه خبر المبتدأ الذي هو\"ما تركنا\". والكلام جملتان الأولى: فعليَّة، والثانية اسمها: اسميَّة، وقد صحفه بعض الشيعة بالياء، و(صدقة) بالنصب، وجعل الكلام جملة واحدة على أن يجعل ما مفعُولًا لم يسمّ فاعله و(صدقة) بالنصب على الحال، والمعنى: إن ما يترك صدقة لا يورث، وهذا مخالف لما وقع في سائر الروايات، ولما حمله الصحابة من قوله \"فهو صدقة\" لأنهم يقولون: إنه - ﷺ - يورث لغيره. متمسكين بعموم الآية (^١). وهذا الحديث في معنى قوله: \"إن الصدقة لا تحل لآل محمد\" (^٢).\nفصل:\nهذِه اللفظة رواها مالك عن عائشة (^٣)، ومسلم عن أبي بكر (^٤)، والنسائي عن طلحة بن عبيد الله (^٥)، وذكر القاضي أبو بكر بن الطيب أن أبا بكر وعمر - ﵄ - وجماعة من الصحابة رووه مرفوعًا، وأن الصحابة وفاطمة وعليًّا والعباس سلموه.\nوفي البخاري هنا أن عمر قَالَ لعثمان وعبد الرحمن بن عوف والزبير وسعد: هل تعلمون أن رسول الله قَالَ ذَلِكَ؟ قالوا: نعم. وكذلك قال العباس وعلى بعد هذا لعمر. وأن الشيعة طعنوا فيه، وقالوا: هو مردود بقوله: ﴿يُوصِيكُمُ الله فِي أَوْلَادِكُمْ﴾ [النساء: ١١] قالوا: وقد\n_________\n(^١) المقصود بالآية آية المواريث وانظر \"المفهم\" ٣/ ٥٦١ - ٥٦٢.\n(^٢) رواه مسلم بنحوه (١٠٧٢)، وأبو داود (٢٩٨٥)، والنسائي ٥/ ١٠٥ من حديث عبد المطلب بن ربيعة.\n(^٣) رواه مالك في \"الموطأ\" ص ٦١٤.\n(^٤) مسلم (١٧٥٩) كتاب الجهاد والسير، باب لا نورث ما تركنا صدقة.\n(^٥) \"السنن الكبرى\" ٤/ ٦٤.","vol":"18","page":380},{"text":"طالبت فاطمة وعلى والعباس أبا بكر بالميراث. وحُكي أن فرقة منهم تزعم أنه لا يورث. وقال: لم تطالب فاطمة به وإنما طالبت بأنه - ﷺ - نحلها من غير علم أبي بكر. وأنكر باقي المسلمين هذا، وقالوا: ما ثبت نحل الشارع إياها، ولا أنها طالبت بذلك.\nوقال الجمهور منهم: لم يجعل الله لنبيه ملك رقاب ما غنمه، وإنما ملكه منافعه وجعل له إجراء قوته وعياله منه. وأوجب مثل ذَلِكَ على القائم بعده، وأجاب القاضي بأن الآية وإن كانت عامة فإنما توجب أن يورث ما تملكه - ﷺ -، فدلوا على أنه تملك. ولو سلمنا ملكه لم يكن لهم فيها دليل؛ لأنها ليست عندنا وعند من أنكر العموم؛ لاستغراق المالكين وكل من مات، وإنما يبني عن أقل الجمع، وما فوقه محتمل، فوجب الوقف فيه.\nوعند كثير من القائلين بالعموم أن هذا الخطاب وسائر العمومات لا يدخل فيها الشارع؛ لأن الشرع ورد بالتفرقة بينه وبين أمته، ولو ثبت العموم لوجب تخصيصها. وهذا الخبر، وما في معناه يوجب تخصيص ١ لآية، وخبر الآحاد يخصص، فكيف ما كان هذا سبيله وهو القطع بصحته.\nقَالَ: وما رووه من قدح علي وفاطمة والعباس في رواية أبي بكر معارض بما هو أقوى منه وأثبت وأصح عند أهل النقل مما رووه؛ لأن الروايات قد صحت من غير طريق أن فاطمة قالت لأبي بكر: أنت وما سمعت من رسول الله - ﷺ -. من غير قدح في روايته، وما رواه الشيعة من قدح علي وفاطمة في رواية أبي بكر غير معروف عند أهل (النقل) (^١).\n_________\n(^١) في (ص): النظر.","vol":"18","page":381},{"text":"انظر هذا مما رواه البخاري: أن فاطمة هجرته حَتَّى ماتت. وقال الداودي: كانت بشرية فربما أبهمت المصالح، قَالَ: ولعل أبا بكر حمله عن غيره، ولم يسمعه من رسول الله، وعلمت هي ذَلِكَ فاتهمت الناقل بالسهو أو ما يعتري البشر، قَالَ: وروي أن الصديق كان يأتيها ويعتذر إليها. قَالَ الخطابي: هذِه القصة مشكلة جدًّا وذلك أن عليًّا وعباسًا إذا كانا قد أخذا هذِه القصة من عمر على هذِه الشريطة، واعترفا بقوله: \"لا نورث\". فما الذي بدا لهما بعد حَتَّى تخاصما. والمعنى في ذَلِكَ أنهما طلبا القسمة فيها إذ كان يشق عليهما ألا يكون أحدهما ينفرد مما يعمل فيه مما يريده، فطلبا القسمة لذلك، فمنعهما عمر القسم لئلا يجري عليهما اسم الملك؛ لأنها إنما تقع في الأملاك، وقال لهما: إن عجزتما عنها فردَّاها (إلي) (^١) (^٢) وقد سلف هذا أيضًا.\nفصل:\nوقول أبي بكر: (لست تاركًا شيئًا عمله رسول الله - ﷺ - إلا عملته). يعني: أنه كان مع ما كان يعمل يخبر أنه (لا يورث) (^٣) عنه. قاله الداودي، ومعنى (أزيغ): أميل عن الحق.\nوقوله: (تعروه) أي: تغشاه. وقال البخاري عند أبي ذر: (اعتراك) افتعل من عروته أصبته، ومنه يعروه واعتراني. وقال ابن فارس: (فقال:) (^٤) عراني هذا الأمر إذا غشيك، واعتراه: همه.\n_________\n(^١) في (ص): عليَّ.\n(^٢) \"أعلام الحديث\".\n(^٣) مكررة بالأصل.\n(^٤) من (ص).","vol":"18","page":382},{"text":"فصل:\nقوله في حديث مالك بن أنس: (فانطلقت حَتَّى أدخل على مالك) من قرأه بضم لام (أدخل) كانت (حَتَّى) عاطفة، فمعنى الكلام: انطلقت فدخلت المدينة. ومن فتحها كانت (حَتَّى) بمعنى (كي) ومثله قوله تعالى: ﴿وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ﴾ [البقرة: ٢١٤] إذا ضممت لام يقول وإذا فتحت فـ (حتى) بمعنى (إلى أن).\nوقوله: (على رمال سرير) وفي مسلم: (مفضيًا إلى رماله) (^١) بضم الراء وكسرها أيضًا، وهو ما يمد على وجه السرير من شريط ونحوه. وقال الداودي: هي السدد التي تعمل من الجريد. وقوله: فقال: (يا مال) هو مرخم يريد: يا مالك.\nوقوله: (قدم علينا من قومك أهل أبيات). قَالَ الداودي: أي: قوم معهم أهلهم، وجاء بدل (قدِمَ) دَفّ، وهو بفتح الدال المهملة وهو المشي بسرعة، كأنهم جاءوا مسرعين للضُّر الذي نزل بهم. وقوله: (برضخ) أي: بعطية: وهي العطية القليلة غير المقدرة.\nوقوله: (لو أمرت بها غيري) تحرج من قبول الأمانة.\nوقوله: (اقبضه أيها المرء) هو عزم عليه في قبضه، (ويرفا) هو مولى عمر حاجبه بفتح أوله، ومنهم من همزه، وفي \"سنن البيهقي\": (اليرفا) بألف ولام (^٢) ..\nفصل:\nقَالَ القاضي عياض: تأول قوم طلب فاطمة ميراثها من أبيها على\n_________\n(^١) مسلم (١٧٥٧/ ٤٩) كتاب الجهاد، باب: حكم الفيء.\n(^٢) \"السنن الكبرى\" ٦/ ٣٥٤.","vol":"18","page":383},{"text":"أنها تأولت الحديث إن كان بلغها على الأموال التي لها بال، فهو الذي لا يورث لا ما يتركون من طعام وأثاث وسلاح (^١)، وهذا التأويل يرده قوله: مما أفاء الله عليه.\nوقوله: (مما ترك من خيبر وفدك وصدقته بالمدينة)، وقيل: إن طلبها لذلك قبل أن يبلغها الحديث، وكانت متمسكة بآية الوصية.\nقلتُ: وأما ما روي من أن فاطمة طلبت فدك، وذكرت أن أباها أقطعها إياها، وشهد لها عليٌّ بذلك. فلم يقبل أبو بكر شهادته؛ لأنه زوجها، فلا أصل له، ولا تثبت به رواية أنها ادعت ذلك، وإنما هذا أمر مفتعل لا يثبت، وإنما طلبته وادعته وغيرها أيضًا -قاله القاضي أبو إسحاق إبراهيم بن حماد في كتابه \"تركة رسول الله - ﷺ - وقال لها أبو بكر: أنت عندي مصدقة إن كان رسول الله - ﷺ - عهد في ذَلِكَ عهدًا أو وعدك وعدًا صدقت وسلمت. قالت: لا لم يكن منه إليَّ في ذَلِكَ شيء إلا ما أنزل الله من القرآن، غير أني لما نزلت عليه قَالَ: \"أبشروا آل محمد فقد جاءكم الغنى\"، فقال أبو بكر: صدق أبوك وصدقت. ولم يبلغني في تأويل هذِه الآية أن هذا السهم كاملًا لكم، فلكم الغنى الذي (يسعكم) (^٢) ويفضل عنكم، وهذا عمر وأبو عبيدة وغيرهما فاسأليهم. فانطلقت إلى عمر فسألته، فذكر لها ما ذكر أبو بكر. رواه عن أبيه، ثَنَا يحيى ابن أكثم، ثَنَا علي بن عياش الألهاني، ثَنَا أبو معاوية صدقة الدمشقي، عن محمد بن عبد الله بن محمد بن عبد الرحمن بن أبي بكر الصديق، عن أنس.\n_________\n(^١) \"إكمال المعلم\" ٦/ ٨٠ - ٨١.\n(^٢) في (ص): يسبغكم.","vol":"18","page":384},{"text":"قالَ ابن العربي: والآية وإن كانت عامة فإنما توجب أن يورث ما يملكه الشارع، لو سلمنا ملكه فلا دلالة لها فيه لما سلف.\nوروى ابن شاهين في كتاب \"الخمس\" عن الشعبي: أن الصديق قَالَ لفاطمة: يا بنت رسول الله - ﷺ -، ما خير عيش حياة أعيشها وأنت عليَّ ساخطة، فإن كان عندك من رسول الله - ﷺ - عهد فأنت الصادقة المصدقة المأمونة على ما قلت. قَالَ: فما قام حَتَّى رضيت، ورضي.\nقَالَ: وفي حديث أسامة بن زيد الليثي، عن الزهري، عن عروة، عن عائشة - ﵂ - قالت: قَالَ أبو بكر لفاطمة: بآبائي أنت وبآبائي أبوك إنه قَالَ - ﷺ -: \"لا نورث ما تركنا صدقة\" قَالَ: فقالت: إني لست ممن ينكر.\nفصل:\nسبب عدم ميراث الأنبياء لئلا يظن بهم أنهم جمعوا المال لورثتهم. كما حرمهم الله تعالى الصدقة الجارية على أيديهم من الدنيا؛ لئلا ينسب إليهم ما تبرءوا به من الدنيا، أو لئلا يخشى على وارثهم أن يتمنى لهم الموت، فيقع في محذور عظيم.\nفصل:\nوأما صدقته بالمدينة فهي أموال بني النضير، وكانت قريبة من المدينة، وهي مما أفاء الله على رسوله مما لم يوجف عليه المسلمون بخيل ولا ركاب.\nقَالَ القاضي عياض: والصدقات التي صارت إليه.\nأحدها: من وصية مخيريق يوم أحُد، وكانت سبع حوائط في بني النضير.","vol":"18","page":385},{"text":"ثانيها: ما أعطاه الأنصار من أرضهم، وهو ما لا يبلغه الماء، وكان هذا ملكًا له، ومنها حقه من الفيء من أموال بني النضير، كانت له خاصة حين أجلاهم، وكذا نصف أرض فدك، صالح أهلها بعد فتح خيبر على نصف أرضها فكان خالصًا له، وكذا ثلث أرض وادي القرى، أخذه في الصلح حين صالح اليهود، وكذا حصنان من حصون خيبر: الوطيح والسلالم أحدهما صلحًا.\nومنها سهمه من خمس خيبر وما افتتح فيها عنوة، فكانت هذِه كلها ملكًا له خاصة لا حق لأحد فيها، فكان يأخذ منها نفقته ونفقة أهله، ويصرف الباقي في مصالح المسلمين (^١).\nقَالَ - ﷺ -: \"ما تركت بعد نفقة نسائي ومؤنة عاملي فهو صدقة\" (^٢) وكان ابن عيينة يقول: أمهات المؤمنين في معنى المعتدات؛ لأنهن لا يجوز لهن النكاح أبدًا فجرت عليهن النفقة، وتركت حجرهن لهن يسكنها. وأراد بمؤنة العامل: من يلي بعده.\nقَالَ أبو داود: وأما اختصام علي والعباس فيما جعل إليهما من صدقته بالمدينة، وهي أموال بني النضر فكانت في القسمة، وسألا عمر أن يقسمها نصفين بينهما يستبد كل واحد بولايته، فلم ير عمر أن يوقع القسمة على الصدقة، ولم يطلبا قسمتها ليتملكاها، وإنما طلباها؛ لأنه كان يشق على كل واحد منهما ألا يعمل عملًا في ذَلِكَ المال حَتَّى يستأذن صاحبه.\nوعنده أيضًا كانت للنبي - ﷺ - ثلاث صفايا: بنو النضير، وخيبر،\n_________\n(^١) \"اكمال المعلم\" ٦/ ٨٧ - ٨٨.\n(^٢) سلف برقم (٢٧٧٦) كتاب الوصايا، باب نفقة القيم للوقف.","vol":"18","page":386},{"text":"وفدك، فأما بنو النضير فكانت حبسًا لنوائبه، وأما فدك فكانت حبسًا لأبناء السبيل، وأما خيبر فجزأها رسول الله - ﷺ - ثلاثة أجزاء: جزأين للمسلمين، وجزءًا نفقة لأهله، فما فضل عن نفقه أهله جعله بين فقراء المهاجرين (^١).\nفصل:\nقوله: (هل لك في عثمان؟) إلى آخره. أي: هل لك إذن لهم، وجاء أن العباس قَالَ: هذا الكاذب، أي: إن لم ينصف، فحذف الجواب.\nقَالَ المازري: وهذِه اللفظة ينزه القائل والمقول فيه عنها، ووهم فيها بعض الرواة، وقد أزالها بعض الناس من كتابه تورعًا، وإن لم يكن الحمل فيها على الرواة فأجود ما يحمل عليه أن العباس قالها إدلالًا عليه؛ لأنه بمنزلة والده، ولعله أراد ردع عليّ عما يعتقد أنه مخطئ فيه، وأن هذِه الأوصاف يتصف بها لو كان يفعل ما يفعله عن قصد، وإن كان عليّ لا يراها موجبة لذلك في اعتقاده.\nوهذا كما يقول الشافعي (^٢): شارب النبيذ ناقص الدين. والحنفي يمنع ذلك. وكل واحد محق في اعتقاده، ولابد من هذا التأويل؛ لأن هذِه القضية جرت بحضرة عمر والصحابة. ولم ينكر أحد منهم هذا الكلام مع تشددهم في إنكار المنكر، وما ذاك إلا لأنهم فهموا بقرينة الحال أنه تكلم مما لا يعتقده (^٣).\n_________\n(^١) أبو داود (٢٩٦٧).\n(^٢) كذا بالأصل وفي \"المعلم بفوائد مسلم\" و\"شرح مسلم\" للنووي.\n(^٣) \"المعلم بفوائد مسلم\" ٢/ ١٣٥ - ١٣٦.","vol":"18","page":387},{"text":"فصل:\nقال القرطبي: لما ولي علي لم يغير هذِه الصدقة عما كانت في أيام الشيخين، ثم كانت بعده بيد حسن، ثم حسين، ثم علي بن حسين، ثم بيد الحسن بن الحسن، ثم بيد زيد بن حسن كما ذكره البخاري في باب حديث بني النضير، ثم بيد عبد الله بن حسن، ثم وليه ابن والعباس على ما ذكره البرقاني في \"صحيحه\"، ولم يرو عن أحد من هؤلاء أنه تملكها ولا ورثها ولا ورثت عنه.\nفلو كان ما يقول الشيعة حقُّا لأخذها أو أحد من أهل بيته لما ولوها، وكذا في اعتراف على وعمه بصحة ما ذكره أبو بكر: \"إنا لا نورث\" ولا يحل لمؤمن يؤمن بالله واليوم الآخر أن يعتقد أنهما أذعنا تقية ولا بقيا على أنفسهما؛ لشدتهما في دينهما ولعدل عمر، وأيضًا فالمحل محل مناظرة ومباحثة ليس فيه ما يفضي إلى ما يقوله أهل الزيغ من الشيعة (^١).\nفصل:\nقد أسلفنا عن مالك أن مصرف الفيء والخمس واحد (^٢). وقال عبد الملك: المال الذي آسى الله، فيه بين الأغنياء والفقراء مال الفيء، وما ضارعه من ذَلِك: أخماس الغنائم، وجزية أهل العنوة وأهل الصلح وخراج الأرض، وما صُولح عليه أهل الشرك في الهدنة، وما أخذ من تجار الحرب إذا خرجوا لتجارتهم إلى دار الإسلام، وما أخذ من أهل ذمتنا إذا أتجروا من بلد إلى بلد، وخمس\n_________\n(^١) \"المفهم\" ٣/ ٥٦٤.\n(^٢) \"المدونة\" ١/ ٣٨٦ - ٣٨٨.","vol":"18","page":388},{"text":"الركاز حيثما وجد يبدأ عندهم في تفريق ذَلِكَ بالفقراء واليتامى والمساكين وابن السبيل، ثم يساوي بين الناس فيما بقي شريفهم ووضيعهم، ومنه يرزق والي المسلمين وقاضيهم، ويعطى غازيهم وتسد ثغورهم وتبنى مساجدهم وقناطرهم ويفك أسيرهم، وما كان من كافة المصالح التي لا توضع فيها الصدقات فهذا أعم من المصرف في الصدقات؛ لأنه يجري في الأغنياء والفقراء، وفيه ما يكون فيه مصرف الصدقات وفيما لا يكون، هذا قول مالك وأصحابه ومن ذهب مذهبهم: أن الخمس والفيء مصرفهما واحد (^١).\nوذهب الشافعي وأبو حنيفة وأصحابهما والأوزاعي وأبو ثور وداود وإسحاق والنسائي، وعامة أصحاب الحديث والفقه إلى التفريق بين مصرف الفيء والخمس، فقالوا؛ الخمس موضوع فيما عيَّنه الله من الأصناف المسمَّين في آية الخمس من سورة الأنفال لا يتعدى بهم إلى غيرهم، ولهم مع ذلك في توخيه قسمه عليهم بعد وفاة رسول الله - ﷺ - خلاف. وأما الفيء فهو الذي يرجع (النظر) (^٢) في مصرفه إلى الإمام بحسب المصلحة والاجتهاد.\n_________\n(^١) انظر: \"النوادر والزيارات\" ٣/ ١٩٨.\n(^٢) من (ص).","vol":"18","page":389},{"text":"<span data-type='title' id=toc-2210>٢ - باب أَدَاءُ الخُمُسِ مِنَ الدِّينِ</span>\n٣٠٩٥ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، عَنْ أَبِي حَمْزَةَ الضُّبَعِىِّ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: قَدِمَ وَفْدُ عَبْدِ القَيْسِ فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّا هَذَا الحَيَّ مِنْ رَبِيعَةَ، بَيْنَنَا وَبَيْنَكَ كُفَّارُ مُضَرَ، فَلَسْنَا نَصِلُ إِلَيْكَ إِلاَّ فِي الشَّهْرِ الحَرَامِ، فَمُرْنَا بِأَمْرٍ نَأْخُذُ مِنْهُ وَنَدْعُو إِلَيْهِ مَنْ وَرَاءَنَا. قَالَ: «آمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ، الإِيمَانِ بِاللهِ شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ الله -وَعَقَدَ بِيَدِهِ- وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ وَصِيَامِ رَمَضَانَ، وَأَنْ تُؤَدُّوا لِلَّهِ خُمُسَ مَا غَنِمْتُمْ، وَأَنْهَاكُمْ عَنِ الدُّبَّاءِ وَالنَّقِيرِ وَالْحَنْتَمِ وَالْمُزَفَّتِ». [انظر: ٥٣ - مسلم: ١٧ - فتح ٦/ ٢٠٨]\nذكر فيه حديث ابن عباس - ﵄ - في وقد عبد القيس.\nوقد سلف في كتاب: الإيمان أول \"الصحيح\" في باب أداء الخمس من الإيمان (^١).\nوفائدة الجمع بين الترجمتين -كما قَالَ ابن المنير- إن قدرنا الإيمان قولٌ وعملٌ دَخَلَ أداء الخمس في الإيمان.\nوإن قلنا: إنه التصديق دخل أداؤه في الدين، وهو عندي في لفظ هذا الحديث خارج عن الإيمان داخل في الدين؛ لأنه ذكر أربع خصال أولها الصلاة، وآخرها أداء الخمس. فدل أنه لم يعن بالأربع إلا هذِه الفروع.\nوأما الإيمان الذي أبدل منه الشهادة فخارج عن العدد، ولو جُعل الإيمان بدلًا من الأربع لاختل الكلام أيضًا، والذي خلص من ذَلِكَ كله إخراج الإيمَان من الأربع، وجعل الشهادة بدلًا منه. فكأنه قَالَ: آمركم بأربع أصلها الإيمان الذي هو الشهادة، ثم استأنف بيان الأربع\n_________\n(^١) سلف برقم (٥٣).","vol":"18","page":390},{"text":"كأنه قَالَ: والأربع: إقام الصلاة .. إلى آخره (^١).\nوقال المهلب: وجه ما ترجم له في الإيمان بيّن؛ لأنه أمرهم بأربع، فبدأ بالإيمان بالله تعالى، وختم بأداء الخمس، فدخل ذَلِكَ كله في جملة الإيمان، وإنما لم يأمرهم بالحج؛ لأنه لم يفرض إذًا، وأمرهم بأداء الخمس؛ لأنه لا يكون الخمس إلا من جهاد فأمرهم بالجهاد وداخل في أمرهم بالخمس وإنما قصد إلى أداء الخمس؛ لأن كل من بايع لا يبايع إلا على الجهاد.\nوكان وفد عبد القيس أهل غارات، ولم يعرفوا أن يؤدوا منها شيئًا؛ لأنهم كانوا من فُتّاكِ العرب، فقصدهم الشارع إلى أغلب ما كانوا عليه من الباطل فذمه لهم ونهاهم عن أشياء كلها في معنى الانتباذ؛ لأنهم كانوا كثيرًا يفعلونه، فقصد لهم إلى الظروف التي كانوا يتزرعون فيها إلى السكر، لانتزاع النبيذ إلى السكر فيها.\nونسخ ذَلِكَ بعد هذا لما آمن منهم أهل التذرع إلى الدباء والمزفت، وسيكون لنا عودة إليه في الأشربة، ومعنى (لسنا نصل إليك في الشهر الحرام). إنما قَالَ ذَلِكَ؛ لأن كفار العرب كانوا لا يقاتلون في الأشهر الحرم، ولا يحملون السلاح فيها.\nوفيه: من الفوائد قدوم وفود العرب على رسول الله - ﷺ -، وقدوم بعض أهل العراق، (ولم تفتح) (^٢) كما قاله ابن التين؛ وليتأمل\nوفيه: الانتساب إلى الجد الكافر (^٣).\n_________\n(^١) \"المتواري\"١/ ١٨٤.\n(^٢) من (ص).\n(^٣) ورد بهامش الأصل: جاء في حديث ذكره السهيلي … أنا خالد عن الزبير بن أبي بكر .. قال: \"لا تسبوا ربيعة ولا مضر فإنهما كانا مؤمنين\"، انتهى.","vol":"18","page":391},{"text":"وفيه: أن هجرة المقام بالمدينة لم تكن إلا على أهل مكة ومن سواهم لا ينفرون كافة، ومن نفر منهم كان له الرجوع إلى أهله.\nوفيه: تعظيم الشهر الحرام في الجاهلية مما كان عندهم من بقية دين إبراهيم.\nوفيه: أن أداء الخمس من الإيمان، وهو أحد الأربع بعد الإيمان كما سلف. ولم يذكر الجهاد؛ لأنه لم يكن إلا على أهل المدينة، ومن حولهم من الأعراب.\nوقوله: (\"شهادة ألا إله إلا الله\"، وعقده بيده) أي: ثنى خنصره. قَالَه الداودي فإذا ثنى خنصره، وعد الإيمان. (فهي) (^١) خمسة بلا شك.\nو(الدُّباء) -بتشديد الباء والمد- القرع، الواحدة دُبَّاءة.\nو(النقير) أصل النخلة، ينقر جوفها ثم يشدخ فيه الرطب والبُسر، ثم يدعونه حَتَّى يهدر، ثم يموت. وقال الداودي: هو الخشبة تنقر فيتخذ منها وعاء.\n(الحنتم) الفخار أو المطلي منه أو بالأخضر، قَالَ أبو عبيدة: جرار خضر كانت تحمل إلى المدينة فيها الخمر. وقال ابن فارس: وكل أسود حنتم. والخضر عند العرب سود (^٢).\nو(المزفت) المطلي بالزفت وهذا كله سلف واضحًا وأعدناه مختصرًا لطول العهد به.\n_________\n(^١) في (ص): فإذًا.\n(^٢) \"مقاييس اللغة\" ١/ ٣٠١.","vol":"18","page":392},{"text":"<span data-type='title' id=toc-2211>٣ - باب نَفَقَةِ نِسَاءِ النَّبِيِّ - ﷺ - بَعْدَ وَفَاتِهِ</span>\n٣٠٩٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَقْتَسِمُ وَرَثَتِي دِينَارًا، مَا تَرَكْتُ بَعْدَ نَفَقَةِ نِسَائِي وَمَئُونَةِ عَامِلِي فَهْوَ صَدَقَةٌ». [انظر: ٢٧٧٦ - مسلم: ١٧٦ - فتح ٦/ ٢٠٩]\n\n٣٠٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَمَا فِي بَيْتِي مِنْ شَيءٍ يَأْكُلُهُ ذُو كَبِدٍ، إِلاَّ شَطْرُ شَعِيرٍ فِي رَفٍّ لِي، فَأَكَلْتُ مِنْهُ حَتَّى طَالَ عَلَيَّ، فَكِلْتُهُ فَفَنِيَ. [٦٤٥١ - مسلم: ٢٩٧٣ - فتح ٦/ ٢٠٩]\n\n٣٠٩٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ عَمْرَو بْنَ الحَارِثِ قَالَ: مَا تَرَكَ النَّبِيُّ - ﷺ - إِلاَّ سِلَاحَهُ، وَبَغْلَتَهُ البَيْضَاءَ، وَأَرْضًا تَرَكَهَا صَدَقَةً. [٢٧٣٩ - فتح ١/ ٢٠٩]\nذكر فيه حديث أبي هريرة - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَقْتَسِمُ وَرَثَتِي دِينَارًا ولا درهمًا، مَا تَرَكْتُ بَعْدَ نَفَقَةِ نِسَائِي وَمَئُونَةِ عَامِلِي فَهْوَ صَدَقَةٌ\".\nوحديث عائشة - ﵂ -: تُوُفِّيَ رَسُولُ اللهِ - ﷺ - ومَا فِي بَيْتِي مِنْ شَيْءٍ يَأْكُلُهُ ذُو كَبِدٍ، إِلَّا شَطْرُ شَعِيرٍ فِي رَفِّ لِي، فَأَكَلْتُ مِنْهُ حَتَّى طَالَ عَلَيَّ، فَكِلْتُهُ فَفَنِيَ.\nوحديث عمرو بن الحارث - ﵁ -: مَا تَرَكَ رسول - ﷺ - إِلَّا سِلَاحَهُ، وَبَغْلَتَهُ البَيْضَاءَ، وَأَرْضًا تَرَكَهَا صَدَقَةً.\nالشرح:\nالحديث الأول سلف سندًا ومتنًا (^١).\n_________\n(^١) سلف برقم (٢٧٧٦) كتاب الوصايا، باب نفقة القيم للوقف.","vol":"18","page":393},{"text":"والثاني: يأتي في الرقائق (^١)، وأخرجه آخر كتابه.\nوالحديث الثالث سلف في الجهاد (^٢).\nووقع للقابسي. ثَنَا يحيى، عن سفيان به، وصوابه حدثنا مُسَدَّدٌ حَدَّثَنَا يحيى به، كما نبه عليه الجياني (^٣).\nووجه مطابقة الثاني للترجمة؛ لأنها لم تذكر أنها أخذته في نصيبها، إذ لو لم تكن لها النفقة مستحقة، لكان الشعير الموجود لبيت المال، أو كان مقسومًا بين الورثة وهي إحداهن.\nوأراد في حديث عمرو بالأرض التي ينفق منها على نسائه بعد وفاته، فطابق الترجمة، واختلف في مؤنة العامل، فقيل: حافر قبره ومتولي دفنه، وقيل: الخليفة بعده، وقيل: عمال حوائطه.\nوقولها: (يأكله ذو كبد). تريد إنسانًا أو بهيمة. و(الرَّفُّ) كالغرفة الصغيرة في البيت إلا أنه ليس عليه باب. و(شطر شعير) نصف وسق وسط كل شيء نصفه قاله ابن التين.\nوقال الترمذي: الشطر الشيء (^٤)، وقال عياض: نصف وسق (^٥)، وقال ابن الجوزي: أي جزءًا من شعير قال: ويشبه أن يكون نصف شيء كالصاع ونحوه.\nوقولها: (فَكِلْتُه فَفَنِيَ) قَالَ الداودي: بورك لها فيه حَتَّى شعرت، فأصابته بالعين.\n_________\n(^١) سيأتي برقم (٦٤٥١) باب فضل الفقر.\n(^٢) سلف. برقم (٢٧٣٩) باب الوصايا.\n(^٣) \"تقييد المهمل\" ٢/ ٦٣٧.\n(^٤) \"جامع الترمذي\" بعد حديث (٢٤٦٧).\n(^٥) \"إكمال العلم\" ٨/ ٥٢٤.","vol":"18","page":394},{"text":"وفيه: أن البركة مع جهل المأخوذ منه، أو أنها أكثر ما تكون في المجهولات والمبهمات ولا يبالي أن يكون المأخوذ منه مكتالًا، وإنما لا يكتال المأخوذ لأنه من باب الإحصاء من قوله: \"لا تحصي فيحصى عليك\" (^١).\nوأما حديث المقدام بن معدي كرب: \"كيلو طعامكم يبارك لكم فيه (^٢) \". ففيه جوابان:\nأحدهما: أن المراد بكيله أول تملكه إياه.\nثانيها: عند إخراج النفقة منه بشرط أن يبقى الباقي مجهولًا، ويكتل ما يخرجه، لئلا يخرج أكثر من الحاجة أو أقل.\nقَالَ ابن بطال: كان الشعير الذي عند عائشة غير مكيل، فكانت البركة فيه من أجل جهلها بكيله. وكانت تظن في كل يوم أنه سيفنى لقلَّتةِ، كانت تتوهمها فيه. فلذلك طال عليها. فلما كالته علمت مدة بقائه ففني عند تمام ذَلِكَ (الأمر) (^٣) (^٤).\nفصل:\nمعنى: \"لا تقتسم ورثتي دينارًا\" ليس بمعنى النهي كما قَالَ الطبري؛ لأنه لم يترك دينارًا ولا درهمًا يقسم؛ لأنه مات ودرعه مرهونة بوسق من شعير، ولا يجوز النهي عما لا سبيل إلى فعله، وإنما ينهى المرء عما يمكن وقوعه منه.\n_________\n(^١) سلف برقم (٢٥٩١) كتاب الهبة، باب هبة المرأة لغير زوجها وعتقها.\n(^٢) سلف برقم (٢١٢٨) كتاب البيوع، باب ما يستحب من الكيل.\n(^٣) في (ص): الأمد.\n(^٤) \"شرح ابن بطال\" ٥/ ٢٦١.","vol":"18","page":395},{"text":"ْومعنى الخبر: أنه ليس يقسم ورثتي دينارًا أولًا درهمًا، (^١)؛ لأني لم أخلفهما بعدي. وقال غيره: إنما استثنى - ﷺ - نفقة نسائه بعد موته لأنهن محبوسات عليه، لقوله تعالى: ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا﴾ [الأحزاب: ٥٣] الآية.\nقَالَ المهلب: ومن أجل ظاهر حديث أبي هريرة -والله أعلم- طلبت فاطمة ميراثها في الأصول؛ أنها وجهت قوله: \"لا يقتسم ورثتي دينارًا\" إلى الدنانير ونحوها خاصة لا إلى الطعام والأثاث والعروض، وما تجري فيه المئونة والنفقة، وفيه من الفقه أن الحبس لا يكون بمعنى الوقف (حَتَّى) (^٢) يقال فيه صدقة.\nفصل:\nجزم ابن بطال بأن المراد بالعامل عامل نخله فيما خصه الله به من الفيء في فدك وبني النضير وسهمه بخيبر، مما لم يوجف عليه بخيل ولا ركاب. فكان له من ذَلِكَ نفقته، ونفقة أهله، ويجعل سائره في نفع المسلمين، وجرت النفقة بعده من ذَلِكَ على أزواجه، وعلى عمال الحوائط إلى أيام عمر، فخير عمر أزواجه بين أن يتمادين على ذَلِكَ أو يقطع لهن قطائع، فاختارت عائشة وحفصة الثاني، فقطع لهما بالغابة وأخرجهما عن حصتهما من ثمرة تلك الحيطان، فملكتا ما أقطعهما عمر من ذَلِكَ إلى أن ماتتا، وورثت عنهما (^٣).\n_________\n(^١) ما بين المعقوفين زيادة يقتضيها السياق.\n(^٢) من (ص).\n(^٣) \"شرح ابن بطال\" ٥/ ٢٥٩.","vol":"18","page":396},{"text":"وفيه من الفقه -كما قَالَ الطبري- أن من كان مشتغلًا من الأعمال مما فيه لله برٌّ، وللعبد عليه من الله أجر أنه يجوز أخذ الرزق على اشتغاله به إذا كان في قيامه به سقوط مؤنة على جماعة من المسلمين أو عن كافتهم، وفساد قول من حرم القُسَّام أخذ الأجور على أعمالهم والمؤذنين أخذ الأرزاق على تأذينهم، والمعلمين على تعليمهم، وذلك أنه جنس جعل لولي الأمر من بعده فيما أفاء الله عليه مئونته، وإنما جعل ذَلِكَ لاشتغاله.\nفبان أن كل قيم بأمر من أمور المسلمين مما يعمهم نفعه سبيله سبيل عامل رسول الله - ﷺ - في أن له المؤنة من بيت المال، والكفاية ما دام مشتغلًا به. وذلك كالعلماء والقضاة والأمراء، وسائر أهل الشغل بمنافع الإسلام.\nفصل:\nفي حديث أبي هريرة من الفقه الدلالة البينة على أن الله تعالى أباح لعباده المؤمنين اتخاذ الأموال، والضياع ما يسعهم لأقواتهم وأقوات عائلتهم، ولما ينوب من النوائب ويفضل عن الكفاية؛ لأنه - ﷺ - جعل الفضل عن نفقة أهله للسنة ومئونة عامله صدقة، وكذلك كان هو يفعل في حياته، فكان يأخذ ما بقي فيجعله فيما أراه الله من قوة الإسلام، ومنافع أهله، والخيل والسلاح، وما يمكن صرفه في ذَلِكَ، فهو مال كثير، وفي ذَلِكَ دلالة واضحة على جواز اتخاذ الأموال واقتنائها طلب الاستغناء بها عن الحاجة إلى الناس، وصونًا للوجه والنفس واستنانًا بالشارع، وأن ذَلِكَ أفضل من الفقر والفاقة إذا أدى حق الله","vol":"18","page":397},{"text":"منها، وإن كان الفقر أفضل لما كان - ﷺ - يختار (أحسن) (^١) المنزلتين عند الله على أرفعهما.\nبل كان يقسم أمواله وأصوله على أصحابه، ولا سيما بين ذوي الحاجة منهم، فبان فساد قول من منع اتخاذ الأموال وادخار الفضل عن قوت يوم وليلة.\nووضح خطأ من زعم أن التوكل لا يصح لمؤمن على ربه إلا بأن (لا) (^٢) يحبس بعد غدائه وعشائه شيئًا في ملكه، وأن احتباسه ذلك يخرجه من معنى التوكل، ويدخله في معنى من أساء الظن بربه.\nولا يجوز أن يقال: أن أحدًا أحسن ظنا بربه من الشارع، ولا خفاء بفساد قولهم. فإن اعترضوا بحديث ابن مسعود مرفوعًا: \"لا تتخذوا الضيعة فترغبوا في الدنيا (^٣) \" فمعناه لا تتخذوها إذا خفتم على أنفسكم باتخاذها الرغبة في الدنيا، فأما إذا لم تخافوا ذَلِكَ، فلا يضركم اتخاذها بدليل اتخاذ سيد الخلق لها.\nفإن قيل: قد روى مسروق عن عائشة - ﵂ - قالت: قَالَ النبي - ﷺ - لبلال: \"أطعمنا\" فقال: ما عندي إلا صبر تمر خبأناه لك قَالَ: \"أما تخشى أن يخسف الله به في نار جهنم\".\nقَالَ: \"أنفق يا بلال ولا تخش من ذي العرش إقلالًا\" (^٤) قيل: كان\n_________\n(^١) في (ص): آخر.\n(^٢) من (ص).\n(^٣) رواه الترمذي في (٢٣٢٨)، وأحمد ١/ ٣٧٧ وصححه ابن حبان ٢/ ٤٨٧ (٧١٠) والحاكم ٢/ ٣٢٢ ووافقه الذهبي. وصححه الألباني في \"الصحيحة\" (١٢).\n(^٤) رواه البزار في \"مسنده\"٥/ ٣٤٩ (١٩٧٩) والبيهقي في \"شعب الإيمان\" ٢/ ١٧٢ وعزاه صاحب \"الكنز\" للطبراني في \"الكبير\" ولم أقف عليه: (كنز العمال ١٦١٨٨) وقال الألباني في \"الصحيحة\" (٢٦٦١): وجملة القول، أن الحديث صحيح بمجموع طرقه ..","vol":"18","page":398},{"text":"هذا منه في حال ضيق العيش عندهم، فكان يأمر أهل السعة أن يعودوا بفضلهم على أهل الحاجة، حَتَّى فتح الله عليهم الفتوح ووسع على أصحابه في المعاش فأباح لهم الاقتناء والادخار إذا أدوا حق الله فيه (^١).\n_________\n(^١) ما نقله المصنف هنا عن الطبري والفصول من \"شرح ابن بطال\" بتصرف يسير ٥/ ٢٥٧ - ٢٦١.","vol":"18","page":399},{"text":"<span data-type='title' id=toc-2212>٤ - باب مَا جَاءَ فِي بُيُوتِ أَزْوَاجِ النَّبِيِّ - ﷺ -، وَمَا نُسِبَ مِنَ البُيُوتِ إِلَيْهِنَّ</span>\nوَقَوْلِ اللهِ -﷿-: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ [الأحزاب: ٣٣]، وَ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾ [الأحزاب: ٥٣].\n\n٣٠٩٩ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى وَمُحَمَّدٌ قَالَا: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ وَيُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: لَمَّا ثَقُلَ رَسُولُ اللهِ - ﷺ - اسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِي فَأَذِنَّ لَهُ. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح ٦/ ٢١٠]\n\n٣١٠٠ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا نَافِعٌ، سَمِعْتُ ابْنَ أَبِي مُلَيْكَةَ قَالَ: قَالَتْ عَائِشَةُ - ﵂ -: تُوُفِّيَ النَّبِيُّ - ﷺ - فِي بَيْتِي، وَفِي نَوْبَتِى، وَبَيْنَ سَحْرِي وَنَحْرِي، وَجَمَعَ الله بَيْنَ رِيقِي وَرِيقِهِ. قَالَتْ: دَخَلَ عَبْدُ الرَّحْمَنِ بِسِوَاكٍ، فَضَعُفَ النَّبِيُّ - ﷺ - عَنْهُ، فَأَخَذْتُهُ فَمَضَغْتُهُ ثُمَّ سَنَنْتُهُ بِهِ. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح ٦/ ٢١٠]\n\n٣١٠١ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، أَنَّ صَفِيَّةَ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّهَا جَاءَتْ رَسُولَ اللهِ - ﷺ - تَزُورُهُ، وَهْوَ مُعْتَكِفٌ فِي المَسْجِدِ في العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ ثُمَّ قَامَتْ تَنْقَلِبُ فَقَامَ مَعَهَا رَسُولُ اللهِ - ﷺ - حَتَّى إِذَا بَلَغَ قَرِيبًا مِنْ بَابِ المَسْجِدِ عِنْدَ بَابِ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ - ﷺ -، مَرَّ بِهِمَا رَجُلَانِ مِنَ الأَنْصَارِ، فَسَلَّمَا عَلَى رَسُولِ اللهِ - ﷺ -، ثُمَّ نَفَذَا فَقَالَ لَهُمَا رَسُولُ اللهِ - ﷺ -: «عَلَى رِسْلِكُمَا». قَالَا: سُبْحَانَ اللهِ يَا رَسُولَ اللهِ. وَكَبُرَ عَلَيْهِمَا ذَلِكَ. فَقَالَ: «إِنَّ الشَّيْطَانَ يَبْلُغُ مِنَ الإِنْسَانِ مَبْلَغَ الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا». [انظر: ٢٠٣٥ - مسلم: ٢١٧٥ - فتح ٦/ ٢١٠]\n\n٣١٠٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنْ وَاسِعِ بْنِ حَبَّانَ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ -","vol":"18","page":400},{"text":"قَالَ: ارْتَقَيْتُ فَوْقَ بَيْتِ حَفْصَةَ، فَرَأَيْتُ النَّبِيَّ - ﷺ - يَقْضِى حَاجَتَهُ، مُسْتَدْبِرَ القِبْلَةِ، مُسْتَقْبِلَ الشَّأْمِ. [انظر: ١٤٥ - مسلم: ٢٦٦ - فتح ٦/ ٢١٠]\n\n٣١٠٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي العَصْرَ وَالشَّمْسُ لَمْ تَخْرُجْ مِنْ حُجْرَتِهَا. [انظر: ٥٢٢ - مسلم: ٦١١ - فتح ٦/ ٢١٠]\n\n٣١٠٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَامَ النَّبِيُّ - ﷺ - خَطِيبًا، فَأَشَارَ نَحْوَ مَسْكَنِ عَائِشَةَ فَقَالَ: «هُنَا الفِتْنَةُ -ثَلَاثًا- مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ». [٣٢٧٩، ٣٥١١، ٥٢٩٦. ٧٠٩٢، ٧٠٩٣ - مسلم: ٢٩٠٥ - فتح ٦/ ٢١٠]\n\n٣١٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَمْرَةَ ابْنَةِ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهَا أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ عِنْدَهَا، وَأَنَّهَا سَمِعَتْ صَوْتَ إِنْسَانٍ يَسْتَأْذِنُ فِي بَيْتِ حَفْصَةَ فَقُلْتُ: يَا رَسُولَ اللهِ، هَذَا رَجُلٌ يَسْتَأْذِنُ فِي بَيْتِكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أُرَاهُ فُلَانًا، لِعَمِّ حَفْصَةَ مِنَ الرَّضَاعَةِ، الرَّضَاعَةُ تُحَرِّمُ مَا تُحَرِّمُ الوِلَادَةُ». [انظر: ٢٦٤٤ - مسلم: ١٤٤٤ - فتح ٦/ ٢١١]\nذكر فيه سبعة أحاديث:\nأحدها: حديث عائشة: لَمَّا ثَقُلَ رَسُولُ اللهِ - ﷺ - اسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ لَهُ.\nثانيها: حديثها أيضًا: تُوُفِّيَ النَّبِيُّ - ﷺ - فِي بَيْتِي، وَفِي نَوْبَتِي، وَبَيْنَ سَحْرِي وَنَحْرِي، وَجَمَعَ اللهُ بَيْنَ رِيقِي وَرِيقِهِ. قَالَتْ: دَخَلَ عَبْدُ الرَّحْمَنِ بِسِوَاكٍ، فَضَعُفَ النَّبِيُّ - ﷺ -، فَأَخَذْتُهُ فَمَضَغْتُهُ، ثُمَّ سَنَنْتُهُ بِهِ.\nثالثها: حديث صفية: جَاءَتْ رَسُولَ اللهِ - ﷺ - تَزُورُهُ، (وَهْوَ مُعْتَكِفٌ) (^١) فِي المَسْجِدِ فِي العَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، ثُمَّ قَامَتْ تَنْقَلِبُ .. الحديث.\n_________\n(^١) من (ص).","vol":"18","page":401},{"text":"رابعها: حديث ابن عمر - ﵂ -: ارْتَقَيْتُ فَوْقَ بَيْتِ حَفْصَةَ، فَرَأَيْتُ النَّبِيَّ - ﷺ - يَقْضي حَاجَتَهُ مُسْتَدْبِرَ القِبْلَةِ مُسْتَقْبِلَ الشَّأْمِ.\nخامسها: حديث عائشة: كَانَ رَسُولُ اللهِ - ﷺ - يُصلِّي العَصْرَ وَالشَّمْسُ لَمْ تَخْرُج مِنْ حُجْرَتِهَا.\nسادسها: حديث نافع: عَنْ عَبْدِ اللهِ قَالَ: قَامَ النَّبِيُّ - ﷺ - خَطِيبًا، فَأَشَارَ نَحْوَ مَسْكَنِ عَائِشَةَ فَقَالَ: \"هُنَا الفِتْنَةُ -ثَلَاثًا- مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ\".\nسابعها: حديث عائشة - ﵄ -: أَنَّه - ﷺ - كَانَ عِنْدَهَا، وَأَنَّهَا سَمِعَتْ صَوْتَ إِنْسَانٍ يَسْتَأذِنُ فِي بَيْتِ حَفْصَةَ، فَقُلْتُ: يَا رَسُولَ اللهِ، هذا صوت رَجُل يَسْتَاذِنُ فِي بَيْتِكَ. فَقَالَ \"أُرَاهُ فُلَانًا -لِعَمِّ حَفْصةَ مِنَ الرَّضَاعةِ- إنَّ الرَّضَاعَةَ تُحَرِّمُ مَا تُحَرِّمُ الوِلَادَةُ\".\nالشرح:\nهذِه الأحاديث (سلفت) (^١) فالأول في الطهارة والهبة ويأتي في المغازي والطب، وأخرجه مسلم أيضًا (^٢)، والثاني من أفراده، ويأتي في المغازي (^٣)، والثالث سلف في الاعتكاف (^٤)، والرابع في الطهارة (^٥)،\n_________\n(^١) في (ص) سلف جملة منها.\n(^٢) سلف برقم (١٩٨) باب الغسل والوضوء في المخضب والمقدم .. وفي الهبة (٢٥٨٨) باب هبة الرجل لامرأته .. وسيأتي في المغازي برقم (٤٤٤٢) باب مرض النبي ووفاته. وفي الطب (٥٧١٤) باب اللدود. وأخرجه مسلم (٤١٨) كتاب الصلاة، باب استخلاف الإمام إذا عرض له عذر.\n(^٣) سيأتي برقم (٤٤٣٨) باب مرض النبي - ﷺ - ووفاته.\n(^٤) سلف برقم (٢٠٣٥) باب هل يخرج المعتكف لحوائجه إلى باب المسجد.\n(^٥) سلف برقم (١٤٥) باب من تبزر على لبنتين.","vol":"18","page":402},{"text":"والخامس في الصلاة (^١)، والسادس في بدء الخلق، والطلاق والمناقب، والفتن، وأخرجه أيضًا مسلم (^٢)، والسابع سلف في الشهادات ويأتي في النكاح وأخرجه مسلم (^٣) أيضًا.\nودخول هذِه الترجمة في الفقه؛ لأن سكناهن في بيوت رسول الله - ﷺ - من الخصائص كما استحققن النفقة بحبسهن أبدًا.\nوهذِه الأحاديث ساقها إذ فيها نسبة البيوت إليهن، تنبيهًا على أن بهذِه النسبة يتحقق دوام استحقاقهن البيوت ما بقين، وحديث صفية ظاهر فيما ترجم له.\nوقوله فيه: \"أن الشيطان يبلغ من الإنسان مبلغ الدم\" هو إشارة إلى قوله تعالى: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ [الأحزاب: ٣٣] أي: لو جلست في بيتها لم يعرض لها، واعترض الإسماعيلي، فقال: حديث ابن عمر -يعني السادس- لا دلالة فيه على الملك الذي أراده البخاري؛ لأن المستعير والمستأجر والمالك يستوون في المسكن.\nوقال الطبري: إن قلتَ: إن كان لا يورث - ﷺبالحديث السالف- فكيف سكن أزواجه بعده في مساكنه، إن كنَّ لم يرثنه، وكيف لم يخرجن عنها؟ ثم أجاب بأن طائفة من العلماء قالت: إنه - ﷺ - إنما جعل لكل امرأة منهن كانت ساكنة في مسكن سكنها الذي كانت تسكنه في حياته،\n_________\n(^١) سلف برقم (٥٢٢) باب مواقيت الصلاة وفضلها.\n(^٢) سيأتي برقم (٣٢٧٩) باب صفة إبليس وجنوده. وبرقم (٣٥١١). وبرقم (٥٢٩٦) باب الإشارة في الطلاق والأمور، وبرقم (٧٠٩٢) باب قول النبي - ﷺ -: الفتن من قبل المشرق. ومسلم (٢٩٠٥) كتاب الفتن، باب الفتن من المشرق من حديث يطلع قرنا الشيطان.\n(^٣) سلف برقم (٥٢٣٩) باب ما يحل من الدخول والنظر إلى النساء .... وأخرجه مسلم (١٤٤٤) كتاب الرضاع، باب يحرم من الرضاعة ما يحرم من الولادة.","vol":"18","page":403},{"text":"فملكت ذَلِكَ في حياته، فتوفي يوم توفي وذلك لها.\nولو كان صار لهن ذَلِكَ على وجه الميراث عنه، لم يكن لهن منه إلا الثمن، ثم كان ذَلِكَ الثمن أيضًا مشاعًا في جميع المساكن لجميعهن، وفي ترك منازعة العباس وفاطمة إياهن في ذَلِكَ وترك منازعة بعضهن بعضًا دليل واضح على أن الأمر في ذَلِكَ كما ذكرناه. وقد قَالَ تعالى: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ لئلا يخرجن عن منازلهن بعد وفاته - ﷺ -.\nوقال آخرون: إنما تركن في المساكن التي سكنها في حياته؛ لأن ذَلِكَ كان من بيوتهن الذي كان - ﷺ - استثناه لهن مما كان بيده أيام حياته. كما استثنى نفقاتهن حين قَالَ: \"ما تركت بعد نفقة نسائي ومئونة عاملي فهو صدقة\" (^١) ويدل على صحة ذَلِكَ، أن مساكنهن لم يرثها عنهن ورثتهن، ولو كان ذَلِكَ ملكًا لهن كان لا شك يورث عنهن.\nوفي ترك ورثتهن حقوقهم من ذَلِكَ دليل أنه لم يكن لهن ملكًا، وإنما كان لهن سكناه حياتهن. فلما مضين لسبيلهن جعل ذَلِكَ زيادة في المسجد الذي يعم المسلمين نفعه. كما فعل ذَلِكَ في الذي كان لهن من النفقات في تركته - ﷺ - صرف فيما يعم المسلمين نفعه.\nقَالَ المهلب: وفي هذا من الفقه أن من سكن حبسًا حازه بالسكنى، وإن كان للمحبس فيه بعض السكنى والانتفاع أن ذَلِكَ جائز في التحبيس، ولا ينقض التحبيس ما له فيه من الانتفاع اليسير؛ لأنه - ﷺ - كان ينتاب كل واحدة منهن في نوبتها فليلة من تسع ليال يسير. ولذلك قَالَ (مالك) (^٢): إن المحبس قد يسكن في البيت من الدار التي حبس ولا ينتقض بذلك حوزها.\n_________\n(^١) سبق قريبا.\n(^٢) من (ص).","vol":"18","page":404},{"text":"فصل:\nقوله تعالى: ﴿وَقَرْنَ﴾ قرئ بفتح القاف وكسرها. فمن كسر فعلى وجهين: أحدهما: أنه من قرَّ في المكان يقر إذا ثبت فيه.\nوقال محمد بن يزيد: هو من قررت في المكان أقر أصله واقررن فخففت، حذفت الراء الأولى، وألقيت حركتها على القاف. ومن فتح فعلى قولين أيضًا قيل: هو من قررت بالمكان أقر، والأصل واقررن. وقال النحاس: يجوز أن يكون من قررت به عينًا أقر، والمعنى: واقررن به عينًا في بيوتكن (^١).\nفصل:\nقول عائشة - ﵂ -: بين (سحري ونحري) السحر (ما) (^٢) بين الثديين إلى النحر. قاله الداودي، وقيل: هو الزند. قَالَ صاحب \"العين\": السحر والنحر الرئة، وما يتعلق بالحلقوم (^٣).\nوقولها: (توفي في يومي) أي: في اليوم الذي هو نوبتها على الحساب، وإن كان في سائر الأيام عندها.\nوقولها: (سننته به) أي: سوكته، وفي قصة صفية: زيارة المعتكف امرأته.\nوقوله: (أشار نحو مسكن عائشة) يعني: جهة المشرق، يعني: العراق وما والاها.\nوقد سلف جملة من فوائد ذَلِكَ مفرقًا.\n_________\n(^١) \"إعراب القرآن\" للنحاس ٢/ ٦٣٥.\n(^٢) من (ص).\n(^٣) \"العين\" ٣/ ١٣٦.","vol":"18","page":405},{"text":"<span data-type='title' id=toc-2213>٥ - باب مَا ذُكِرَ فِي دِرْعِ النَّبِيِّ - ﷺ - وَعَصَاهُ وَسَيْفِهِ وَقَدَحِهِ وَخَاتَمِهِ</span>\nوَمَا اسْتَعْمَلَ الخُلَفَاءُ بَعْدَهُ مِنْ ذَلِكَ مِمَّا لَمْ يُذْكَرْ قِسْمَتُهُ، وَمِنْ شَعرِهِ وَنَعْلِهِ (وَآنِيَتِهِ) (^١)، مِمَّا يَتَبَرَّكُ أَصْحَابُهُ وَغَيْرُهُمْ بَعْدَ وَفَاتِهِ.\n\n٣١٠٦ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ قَالَ: حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ، أَنَّ أَبَا بَكْرٍ - ﵁ - لَمَّا اسْتُخْلِفَ بَعَثَهُ إِلَى الْبَحْرَيْنِ، وَكَتَبَ لَهُ هَذَا الكِتَابَ وَخَتَمَهُ، وَكَانَ نَقْشُ الخَاتَمِ ثَلَاثَةَ أَسْطُرٍ مُحَمَّدٌ سَطْرٌ، وَرَسُولُ سَطْرٌ، وَاللهِ سَطْرٌ. [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح ٦/ ٢١٢]\n\n٣١٠٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَسَدِيُّ، حَدَّثَنَا عِيسَى بْنُ طَهْمَانَ قَالَ: أَخْرَجَ إِلَيْنَا أَنَسٌ نَعْلَيْنِ جَرْدَاوَيْنِ لَهُمَا قِبَالَانِ، فَحَدَّثَنِي ثَابِتٌ البُنَانِي بَعْدُ، عَنْ أَنَسٍ أَنَّهُمَا نَعْلَا النَّبِيِّ - ﷺ -. [٥٨٥٧، ٥٨٥٨ - فتح ٦/ ٢١٢]\n\n٣١٠٨ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَبِي بُرْدَةَ قَالَ: أَخْرَجَتْ إِلَيْنَا عَائِشَةُ - ﵂ - كِسَاءً مُلَبَّدًا وَقَالَتْ: فِي هَذَا نُزِعَ رُوحُ النَّبِيِّ - ﷺ -. وَزَادَ سُلَيْمَانُ، عَنْ حُمَيْدٍ، عَنْ أَبِي بُرْدَةَ قَالَ: أَخْرَجَتْ إِلَيْنَا عَائِشَةُ إِزَارًا غَلِيظًا مِمَّا يُصْنَعُ بِالْيَمَنِ، وَكِسَاءً مِنْ هَذِهِ الَّتِي يَدْعُونَهَا المُلَبَّدَةَ. [انظر: ٥٨١٨ - مسلم:٢٠٨٠ - فتح ٦/ ٢١٢]\n\n٣١٠٩ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنْ عَاصِمٍ، عَنِ ابْنِ سِيرِينَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ قَدَحَ النَّبِيِّ - ﷺ - انْكَسَرَ، فَاتَّخَذَ مَكَانَ الشَّعْبِ سِلْسِلَةً مِنْ فِضَّةٍ. قَالَ عَاصِمٌ: رَأَيْتُ الْقَدَحَ وَشَرِبْتُ فِيهِ. [٥٦٣٨ - فتح ٢/ ٢١٦]\n\n٣١١٠ - حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ الجَرْمِيُّ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي،\n_________\n(^١) ليست في الأصل، والمثبت من \"اليونينية\" ٤/ ٨٢.","vol":"18","page":406},{"text":"أَنَّ الْوَلِيدَ بْنَ كَثِيرٍ حَدَّثَهُ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ الدُّؤَلِيِّ حَدَّثَهُ، أَنَّ ابْنَ شِهَابٍ حَدَّثَهُ، أَنَّ عَلِيَّ بْنَ حُسَيْنٍ حَدَّثَهُ أَنَّهُمْ حِينَ قَدِمُوا المَدِينَةَ مِنْ عِنْدِ يَزِيدَ بْنِ مُعَاوِيَةَ مَقْتَلَ حُسَيْنِ بْنِ عَلِيٍّ رَحْمَةُ اللهِ عَلَيْهِ لَقِيَهُ المِسْوَرُ بْنُ مَخْرَمَةَ، فَقَالَ لَهُ: هَلْ لَكَ إِلَيَّ مِنْ حَاجَةٍ تَأْمُرُنِي بِهَا؟ فَقُلْتُ لَهُ: لَا. فَقَالَ لَهُ: فَهَلْ أَنْتَ مُعْطِيَّ سَيْفَ رَسُولِ اللهِ - ﷺ -؟ فَإِنِّي أَخَافُ أَنْ يَغْلِبَكَ الْقَوْمُ عَلَيْهِ، وَايْمُ اللهِ، لَئِنْ أَعْطَيْتَنِيهِ لَا يُخْلَصُ إِلَيْهِمْ أَبَدًا حَتَّى تُبْلَغَ نَفْسِي، إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ خَطَبَ ابْنَةَ أَبِي جَهْلٍ عَلَى فَاطِمَةَ - ﵍ - فَسَمِعْتُ رَسُولَ اللهِ - ﷺ - يَخْطُبُ النَّاسَ فِي ذَلِكَ عَلَى مِنْبَرِهِ هَذَا وَأَنَا يَوْمَئِذٍ مُحْتَلِمٌ فَقَالَ: «إِنَّ فَاطِمَةَ مِنِّي، وَأَنَا أَتَخَوَّفُ أَنْ تُفْتَنَ فِي دِينِهَا». ثُمَّ ذَكَرَ صِهْرًا لَهُ مِنْ بَنِي عَبْدِ شَمْسٍ، فَأَثْنَى عَلَيْهِ فِي مُصَاهَرَتِهِ إِيَّاهُ قَالَ: «حَدَّثَنِي فَصَدَقَنِي، وَوَعَدَنِي فَوَفَى لِي، وَإِنِّي لَسْتُ أُحَرِّمُ حَلَالًا وَلَا أُحِلُّ حَرَامًا، وَلَكِنْ وَاللهِ لَا تَجْتَمِعُ بِنْتُ رَسُولِ اللهِ - ﷺ - وَبِنْتُ عَدُوِّ اللهِ أَبَدًا». [انظر: ٩٢٦ - مسلم: ٢٤٤٩ - فتح ٦/ ٢١٢]\n\n٣١١١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ سُوقَةَ، عَنْ مُنْذِرٍ، عَنِ ابْنِ الحَنَفِيَّةِ قَالَ: لَوْ كَانَ عَلِيٌّ - ﵁ - ذَاكِرًا عُثْمَانَ - ﵁ - ذَكَرَهُ يَوْمَ جَاءَهُ نَاسٌ فَشَكَوْا سُعَاةَ عُثْمَانَ، فَقَالَ لِي عَلِيٌّ: اذْهَبْ إِلَى عُثْمَانَ فَأَخْبِرْهُ أَنَّهَا صَدَقَةُ رَسُولِ اللهِ - ﷺ -، فَمُرْ سُعَاتَكَ يَعْمَلُونَ فِيهَا. فَأَتَيْتُهُ بِهَا فَقَالَ: أَغْنِهَا عَنَّا. فَأَتَيْتُ بِهَا عَلِيًّا فَأَخْبَرْتُهُ فَقَالَ: ضَعْهَا حَيْثُ أَخَذْتَهَا. [٣١١٢ - فتح ٦/ ٢١٣]\n\n٣١١٢ - قَالَ الحُمَيْدِيُّ: حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُحَمَّدُ بْنُ سُوقَةَ قَالَ: سَمِعْتُ مُنْذِرًا الثَّوْرِىَّ، عَنِ ابْنِ الْحَنَفِيَّةِ قَالَ: أَرْسَلَنِي أَبِي: خُذْ هَذَا الْكِتَابَ فَاذْهَبْ بِهِ إِلَى عُثْمَانَ، فَإِنَّ فِيهِ أَمْرَ النَّبِيِّ - ﷺ - فِي الصَّدَقَةِ. [انظر: ٣١١١ - فتح ٦/ ٢١٣]\nقوله: (مما يتبرك أصحابه) أي: به فحذفه كما حذف في قوله: ﴿فَاصْدَعْ بِمَا تُؤْمَرُ﴾ (وفي) (^١) ذكره ابن بطال في الترجمة.\n_________\n(^١) كذا في الأصل، ولعلها: (وقد)؛ لأن ابن بطال ذكر (به) في ترجمة الباب، واستشكلها محققه فحذفها. انظر: \"شرح ابن بطال\" ٥/ ٢٧٠.","vol":"18","page":407},{"text":"ذكر فيه ستة أحاديث:\nأحدها: في خاتمه:\nحَدَّثنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَارِيُّ، حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ أَنَّ أَبَا بَكْرٍ لَمَّا اسْتُخْلِفَ بَعَثَهُ إِلَى البَحْرَيْنِ، وَكَتَبَ لَهُ هذا الكِتَابَ وَخَتَمَهُ بِخاتَم النَّبيِّ - ﷺ -، وَكَانَ نَقْشُ الخَاتَمِ ثَلَاثَةَ أَسْطُرٍ: مُحَمَّد سَطْرٌ، وَرَسُولُ سَطْرٌ، وَاللهِ سَطْرٌ. وقد سلف في الزكاة بطوله (^١).\nثانيها: في نعله: ساقه من حديث عِيسَى بْنِ طَهْمَانَ قَالَ: أَخْرَجَ إِلَيْنَا أَنَسٌ نَعْلَيْنِ جَرْدَاوينِ لَهُمَا قِبَالَانِ، فَحَدَّثَنِي ثَابِتٌ البُنَانِيُّ بَعْدُ عَنْ أَنَسٍ أَنَّهُمَا نَعْلَا النَّبِيِّ - ﷺ -.\nويأتي في اللباس مختصرًا (^٢)، وأخرجه الترمذي في \"شمائله\" (^٣).\nثالثها: في كسائه ساقه من حديث أبي بُردة:\nأَخْرَجَتْ إِلَيْنَا عَائِشَةُ إِزَارًا غَلِيظًا مِمَّا يُصْنَعُ بِالْيَمَنِ، وَكِسَاءً مِنْ هذِه التِي يَدْعُونَهَا المُلَبَّدَةَ. ويأتي في اللباس (^٤)، وأخرجه مسلم أيضًا (^٥).\nرابعها: في قدحه:\nعَنْ عَاصِمٍ، عَنِ ابن سِيرِينَ، عَنْ أَنَسِ أَنَّ قَدَحَ النَّبِيِّ - ﷺ - انْكَسَرَ، فَاتَّخَذَ مَكَانَ الشَّعْبِ سِلْسِلَةً مِنْ فِضَّةٍ. قَالَ عَاصِم: رَأَيْتُ القَدَحَ وَشرِبْتُ منه.\n_________\n(^١) برقم (١٤٤٨) باب: العرض في الزكاة.\n(^٢) برقم (٥٨٥٨) باب: قبالان في نعل، ومن رأى قبالًا واحدًا واسعًا.\n(^٣) \"الشمائل\" (٧٨).\n(^٤) برقم (٥٨١٨) باب: الأكسية والخمائص.\n(^٥) مسلم (٢٠٨٠) كتاب: اللباس والزينة، باب: التواضع في اللباس.","vol":"18","page":408},{"text":"خامسها: في سيفه: من حديث علي بن حسين عن المسور مطولًا، وأخرجه مسلم أيضًا (^١).\nسادسها: عن محمد ابن الحنفية ولم يتعرض فيه لشيء من الآية. وذكر بعد فقال: وقال الحميدي معلقًا.\nالشرح:\nهذِه الأحاديث تأتي أيضًا في اللباس، وخطبة علي بنت أبي جهل في آخر حديث المسور تأتي في الفضائل (^٢).\nولم يذكر هنا درعه استغناءً بحديث عائشة - ﵂ - الذي أسلفه في الرهن (^٣)، وغيره أنه رهنه عند يهودي وكان له أدرع: منها السغدية بغين معجمة قبلها سين مهملة نسبة إلى سغد سمرقند فيما أحسب، وقيل بعين مهملة وسين مفتوحة، وكانت لعُكير القينقاعي، وهي درع داود - ﷺكما أفاده النيسابوري في \"شرف المصطفى\"، منها فضة كانت عليه يوم أحُد، ومنها ذات الفضول.\nقَالَ أبو عبد الله محمد بن أبي بكر في كتاب \"الجوهرة\": هي التي رهنها عند اليهودي، ومنها ذات الوشاح والبتراء والخرنق وذات الحواشي، وأما عصاه فكان له محجن قدر ذراع أو أكثر وهي، معقفة الرأس كالصولجان يستلم به الركن، ويمشي وهو في يده، ومخصرة تسمى العرجون يتكئ عليها، وله أيضًا عسيب من جريد النخل.\nولما أخرج حديث أنس في الخاتم في اللباس قَالَ في آخره: وزادني\n_________\n(^١) مسلم (٢٤٤٩) كتاب: \"فضائل الصحابة\" باب: فضائل فاطمة بنت النبي - ﷺ -.\n(^٢) برقم (٣٧٦٧) باب: مناقب فاطمة - ﵍ -.\n(^٣) برقم (٢٥٠٨) باب: من رهن درعه.","vol":"18","page":409},{"text":"أحمد، ثَنَا الأنصاري، حَدَّثَني أبي، عن ثمامة، عن أنس قَالَ: كان خاتم النبي - ﷺ - في يده، وفي يد أبي بكر بعده، وفي يد عمر بعد أبي بكر. فلما كان عثمان جلس على بئر أريس، فأخرج الخاتم فجعل يعبث به، فسقط (قال:) (^١) فاختلفنا ثلاثة أيام ننزح البئر فلم نجده (^٢)، وأحمد هذا قيل: إنه أحمد بن حنبل.\nفصل:\nوالذي ذكر من الدرع والعصا إلى آخره يدل على أنه - ﷺ - لم يكن يتجاوز البلغة ولم يقتصر عنها، وذكرت هذِه الآلات هنا لتكون سنة للخلفاء في الختم، واتخاذ الخاتم لما يحتاج إليه فيه، واتخاذ السيف والدرع أيضًا للحرب.\nوأما الشعرُ فإنما استعمله الناس على سبيل التبرك به منه خاصة، وليس ذَلِكَ من غيره بتلك المنزلة، وكذلك النعلان من باب التبرك أيضًا، ليس لأحد في ذَلِكَ مزية رسول الله - ﷺ -، ولا يتبرك من غيره بمثل ذَلِكَ. قاله المهلب: وقد ينازع فيه.\nوأما طلب المسور لسيف رسول الله - ﷺ - من علي بن حسين فإنه أراد التبرك به؛ لأنه من أحباس المسلمين، وكان على يدي الحسين فلما قتل أراد أن يأخذه المسور؛ لئلا يأخذه بنو أمية ثم حلف إن أعطاه إياه أنه لا يخلص إليه أبدًا بشاهد من فعل رسول الله - ﷺ - على الحلف والمقطع على المستقبل ثقة بالله في إبراره، واشترط في يمينه شريطة دون ما حلف عليه، وهي قوله: لا يخلص إليه حَتَّى يخلص إلى نفسي.\n_________\n(^١) من (ص).\n(^٢) برقم (٥٨٧٩) باب: هل يجعل نقش الخاتم ثلاثة أسطر.","vol":"18","page":410},{"text":"فصل:\nاتفاق الأمة بعده - ﷺ - على أنه لم يملك درعُه، ولا شيء مما ذكر يدل أنهم فهموا من قوله: \"لا نورث ما تركنا صدقة\" أنه عام في صغير الأشياء وكبيرها. فصار هذا إجماعًا معصومًا؛ لأنه لا يجوز على جماعة الصحابة الخطأ في التأويل، وهذا رد على الشيعة الذين ادعوا أن الصديق والفاروق حرما فاطمة والعباس ميراثهما من رسول الله - ﷺ -.\nوقد روى الطبري من حديث أبي إسحاق قلتُ لأبي جعفر: أرأيت عليًّا حين ولي العراق، وما كان بيده من سلطانه كيف صنع في سهم ذي القربى؟ قَالَ: سلك به والله طريق أبي بكر وعمر. قَالَ: فكيف وأنتم تقولون ما تقولون؟ قَالَ: أما والله ما كان أهله يصدرون إلى غير رأيه، ولكنه كان يكره أن يدعى عليه خلاف أبي بكر وعمر.\nفصل:\nقوله: (نعلين جرداوين) أي: خلقين، ومنه ثوب جرد أي خلق. وقال الداودي: أراد لا شعر عليهما، وربما وقع جرداوتين، والصواب ما أسلفناه مثل: حمراوين. وقوله: (لهما قِبالان) هو بكسر القاف، وهو ما يشد به الشسع.\nوقيل: كان لكل نعل منهما قبالان. قاله مالك: قَالَ: رأيت نعلَيْ رسول الله - ﷺ - إلى التقدير (^١) ما هي، وهي مخصرة يختصرها من مؤخرها ومعقبة من خلفها، ولها زمامان، وبه صرح أبو عبيد فقال: قبالان هما زمامان، والقبال مثل الزمام بين الأصبع الوسطى والتي\n_________\n(^١) كذا تُقرأ بالأصل، ولم أهتد إلى قول مالك.","vol":"18","page":411},{"text":"تليها، وقد أقبل نعله وقابلها (^١).\nوقوله: (أخرجت كساءً ملبدًا) أي مرقعًا. ذكره ثعلب، قَالَ: ويقال: المرقعة التي يرقع بها القيية، والرقعة التي يرقع بها صدر القميص. الملبدة، وقد لبدت الثوب ألبِده وألبُده ذكره الهروي. وقال الداودي: هي الخشنة الصفيقة.\nفصل:\nقول عاصم: (رأيت القدح، وشربت فيه) بعد أن قَالَ: (انكسر واتخذ مكان الشعب سلسلة من فضة) الشَّعب بفتح الشين المعجمة.\nقال مالك: لا أحب أن نأكل في آنية الفضة، ولا في قدح مضبب بفضة أو فيه حلقة فضة، وعندنا إن كانت يسيرة للحاجة لا كراهة. والذي اتخذ مكان الشعب سلسلة هو أنس على الصواب، قَالَ أبو علي: كذا روي في هذا الإسناد عن أبي زيد المروزي، وعند ابن السكن وأبي أحمد، وغيرهما عاصم، عن ابن سيرين، عن أنس، وهو الصواب.\nوكذا ذكره البزار في \"مسنده\" كما رواه عن البخاري ثم قَالَ: لا أعلم أحدًا رواه عن عاصم، عن ابن سيرين، عن أنس إلا أبا حمزة. قَالَ الدارقطني: خالفه شريك فرواه عن عاصم، عن أنس والصحيح قول أبي حمزة.\nقَالَ الجياني: والذي عندي في هذا أن بعض الحديث رواه عاصم عن أنس، ورُوي بعضه عن ابن سيرين عن أنس، وهذا بين في حديث أبي عوانة عن عاصم المذكور عند البخاري، وفي آخره قَالَ: وقال عاصم: قَالَ ابن سيرين: إنه كانت فيه حلقة من فضة. فقال له\n_________\n(^١) \"غريب الحديث\" ١/ ٤٢٩ بتصرف.","vol":"18","page":412},{"text":"أبو طلحة: لا تغيرن فيه شيئًا صنعهُ النبي - ﷺ -. فتركه. قَالَ: كذا رواه أبو عوانة وجوده ذكر أوله عن عاصم، عن أنس، وآخره عن عاصم، عن محمد، عن أنس (^١).\nفصل:\nقوله: (حين قدموا المدينة من عند يزيد بن معاوية مقتل الحسين بن على) كان ذَلِكَ سنة إحدى وستين يوم عاشوراء، والمسور من بني زهرة ابن أخت ابن عوف، وكون السيف عند آل على (لعلها كانت) (^٢) عنده حياة رسول الله - ﷺ -، أو أعطاه (إياها) (٢) أبو بكر لفنائة في الإسلام.\nوذكر المسور لقصة فاطمة ليُعلِم عليَّ بنَ الحُسَين بمحبته فيها وفي نسلها؛ لما سمع من رسول الله - ﷺ -. وقوله - ﷺ - في حق فاطمة: \"أتخوف أن تفتن في دينها\" يريدُ أنها لا تصبر. وفي الكتاب الذي بعث به علي إلى عثمان في حديث ابن الحنفية ما كان عليه من القول بالحق، وفيه علم عثمان.\nوقوله: (اغنها عنَّا). قَالَ الخطابي: هي كلمة معناها الترك والإعراض (^٣). قَالَ ابن الأنباري: ومنه قوله تعالى: ﴿وَتَوَلَّوْا وَاسْتَغْنَى اللَّهُ﴾ [التغابن: ٦] المعنى تركهم؛ لأن كل من استغنى عن شيء تركه، وهو ثلاثي من قولهم: غني فلان عن كذا، فهو غانٍ مثل علم فهو عالم. ووقع في بعض الكتب (أغنها) بفتح الهمزة، وصوابه ما تقدم.\nقَالَ الداودي: ويحتمل قوله: (اغنها عنا) أن يكون عنده من ذَلِكَ علم، وأنه أمر به.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٣٨ - ٦٤٠.\n(^٢) هذِه الكلمات الثلاثة فوقها في الأصل: (كذا).\n(^٣) \"أعلام الحديث\" ٢/ ١٤٤٣.","vol":"18","page":413},{"text":"وقال ابن بطال: رد الصحيفة، وقوله: (اغنها عنا). فذلك لأنه كان عنده نظير منها ولم يحملها لا أنه ردها، وليس عنده علم منها؛ ولأنه قد كان أمر بها سُعَاته فلا يجوز على عثمان غير هذا.\nوفيه: أن الصاحب إذا سمع من السلطان أمرًا مكروهًا أن ينبه بألطف التنبيه، وأن يسند ذَلِكَ إلى من كان قبله، كما أسند (علي) (^١) أمر الصحيفة إلى رسول الله - ﷺ -، وأسند عروة بن الزبير في إنكاره على عمر بن عبد العزيز تأخير الصلاة إلى أبي مسعود، وأنه أنكر ذَلِكَ على المغيرة بن شعبة، فاحتج بأسوة تقدمت له في الإنكار على الأئمة (^٢)، ثم أسند الحديث حين وقفه عمر.\nوقوله: (لو كان علي ذاكرًا عثمان) يعني: بشر ذكره في هذِه القصة. فدل أن عليًّا عذر عثمان بالتأويل، ولم يكن عنده مخطئًا ولا مذمومًا.\nوقد سلف فعل أبي بكر وعمر في باب: فرض الخمس (^٣)، وأما فعل عثمان في صدقة النبي - ﷺ -، فرواه الطبري عن أبي حميد، ثَنَا جرير، عن مغيرة قَالَ: لما ولي عمر بن عبد العزيز جمع بني أمية فقال: إن النبي - ﷺ - كانت له فدك، فكان يأكل منها وينفق ويعود على فقراء بني هاشم، ويزوج منها أيمهم، وأن فاطمة سألته أن يجعلها لها فأبى، فكانت كذلك حياة رسول الله - ﷺ - حَتَّى قبض، ثم ولي أبو بكر فكانت كذلك، فعمل فيها بما عمله رسول الله - ﷺ - حياته حَتَّى مضى لسبيله، ثم ولي عمر فعمل فيها مثل ذَلِكَ، ثم ولي عثمان فأقطعها مروان فجعل مروان ثلثها لعبد الملك، وثلثها لعبد العزيز، فجعل عبد الملك\n_________\n(^١) من (ص).\n(^٢) سلف في كتاب: مواقيت الصلاة برقم (٥٢١)، باب: مواقيت الصلاة وفضلها.\n(^٣) سلف برقم (٣٠٩٣) باب: فرض الخمس.","vol":"18","page":414},{"text":"ثلثه ثلثًا للوليد وثلثًا لسليمان، وجعل عبد العزيز ثلثه لي فلما ولي الوليد جعل ثلثه لي، ثم ولي سليمان فجعل ثلثه لي، فلم يكن لي مال أعود علي ولا أسد لحاجتي منها، ثم وليت أنا فرأيت أن أمرًا منعه رسول الله - ﷺ - فاطمة ابنته أنه ليس لي بحق. وإني أشهدكم أني قد رددتها على ما كانت عليه في عهد رسول الله - ﷺ - (^١).\nقَالَ الطبري: وأما عثمان فإنه كان يرى في ذَلِكَ أنه لقيم أهل الصُّفَّةِ وإلا قد امتثل حين سألته فاطمة وشكت إليه الطحن والرحى أن يُخدِمها من النبي، فوكلها إلى الله فيه على أن فاطمة اشتكت ما تلقى من الرحى ما تطحن، فبلغها أنه - ﷺ - أُتي بسبي، فأتت له تسأله خادمًا، فلم توافقه، فذكرت لعائشة فجاء رسول الله - ﷺ -، فذكرت ذَلِكَ عائشة له، فأتانا وقد دخلنا مضاجعنا فذهبنا لنقوم، فقال: \"على مكانكما\" حَتَّى وجدت برد قدميه إلى صدري فقال: \"ألا أدلكما على خير مما سألتماه؟ إذا أخذتما مضاجعكما فكبرا الله أربعًا وثلاثين، واحمدا ثلًاثا وثلاثين، وسبحا ثلالا وثلاثين، فإن ذَلِكَ خير لكما مما سألتماه \"\nقَالَ إسماعيل بن إسحاق: هذا الحديث شاهد أن الإمام يقسم الخمس حيث رأى على الاجتهاد؛ لأن النبي الذي أتي به رسول الله - ﷺ - لا يكون -والله أعلم- إلا من الخمس، إذ كانت الأربعة الأخماس تدفع إلى من حضر الوقعة، ثم منع رسول الله - ﷺ - أقربيه وصرفه إلى غيرهم، وبهذا قَالَ مالك والطحاوي.\nقَالَ الطبري: ذهب قوم أن ذوي القربى قرابة رسول الله - ﷺ - لهم سهم من الخمس مفروض؛ لقوله تعالى: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٦٧ - ٢٦٨.","vol":"18","page":415},{"text":"وَلِذِي الْقُرْبَى﴾ وهم بنو هاشم وبنو المطلب خاصة لإعطاء رسول الله - ﷺ - إياهم دون سائر قرابته هذا قول الشافعي وأبي ثور، وذهب قوم إلى أن قرابة رسول الله - ﷺ - لا سهم لهم من الخمس معلومًا، ولاحظ لهم خلاف حظ غيرهم وقالوا: وإنما جعل الله لهم ما جعل من ذَلِكَ، في الآية المذكورة لحال فقرهم، وحاجتهم فأدخلهم مع الفقراء والمساكين، فكما يخرج الفقير والمسكين من ذَلِكَ بخروجهم من المعنى الذي استحقوا به ذَلِكَ وهو الفقر. (فكذلك قرابة رسول الله - ﷺ - المذكورون معهم إذا استغنوا خرجوا من ذَلِكَ) (^١) قالوا: ولو كان لقرابة رسول الله - ﷺ - حظ لكانت فاطمة بنته - ﷺ - منهم، إذ كانت أقربهم إليه نسبًا وأمسهم به رحمًا. فلم يجعل لها حظًّا في السبي، ولا أخدمها، ولكنه وكلها إلى ذكر الله وتحميده وتهليله الذي يرجو لها به الفوز من الله والزلفى عنده.\nقَالَ الطبري: ولو كان قسمًا مفروضًا لذوي القربى لأخدم ابنته، ولم يكن - ﷺ - ليدع قسمًا اختاره الله لهم، وامتن به عليهم؛ لأن ذَلِكَ حيف على المسلمين، واعترض لما أفاء الله عليهم فأخدم منه ناسًا، وتركه ابنته ثم لم يدع فيه حقًّا بقرابة حين وكلها إلى التسبيح، ولو كان فرضًا لبينه تعالى كما بين فرائض المواريث. قَالَ الطحاوي: وبذلك فعل أبو بكر وعمر بعد رسول الله - ﷺ - قسمَا جميع الخمس، ولم يريا لقرابة رسول الله - ﷺ - في ذَلِكَ حقًّا خلاف حق سائر الناس ولم ينكره عليهما أحد من الصحابة ولا خالفهما فيه، وإذا ثبت الإجماع من أبي بكر وعمر، ومن جميع الصحابة ثبت القول به، ووجب العمل به،\n_________\n(^١) من (ص).","vol":"18","page":416},{"text":"وترك خلافه. وكذلك فعل علي لما صار الأمر إليه حمل الناس عليه على ما ثبت في الباب (^١).\nقَالَ المهلب: الأثرة بينة في هذا الحديث، وذلك أن ابنة رسول الله - ﷺ - لما استخدمته خادمًا فعلمها من تحميده وتكبيره ما هو أنفع لها بدوام النفع، وآثر ذَلِكَ الفقراء الذين كانوا في المسجد قد أوقفوا أنفسهم لسماع العلم، وضبط السنن على شبع بطونهم لا يرغبون في كسب مال ولا راحة عيال، فكأنهم استأجروا أنفسهم من الله بالقوت. فكان إيثار رسول الله - ﷺ - لهم وحرمان ابنته دليلًا واضحًا أن الخمس موقوف للأوكد فالأوكد، وليس على من ذكر الله بالسوية كما قَالَ الشافعي؛ لأنه آثر المساكين على ذوي القربى، وهم مذكورون في الآية قبلهم، وإنما الأمر موكول إلى اجتهاده - ﷺ -، له أن يحرم من شاء ويعطي من شاء، وقد سلف ما في ذلك.\nفصل:\n(فيه) (^٢) أن طلحة العلم مقدمون في خمس الغنائم على سائر من ذكر الله فيها اسمًا؛ لأن أصحاب الصفة كانوا قد تجردوا لسماع العلم، وضبط السنن على شبع بطونهم، (فكانوا) (^٣) أجروا أنفسهم من الله بالقوت. وذكر إسماعيل بن إسحاق من حديث ابن عيينة وحماد بن سلمة، عن عطاء بن السائب، عن أبيه، عن علي أنه - ﷺ - قَالَ لفاطمة وعليّ: \"لا أخدمكما، وأدع أهل الصفة يطوون جوعًا لا أجد ما أنفق عليهم نكن أبيعه فأنفقه عليهم\" وهذا ما تشير إليه ترجمة البخاري الآتية.\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٣٤.\n(^٢) من (ص).\n(^٣) في (ص): فكأنهم.","vol":"18","page":417},{"text":"وفيه: أيضًا حمل الإنسان أهله على ما يحمل عليه نفسه من التقلل في الدنيا، وتسليهم عنها بما أعد الله للصابرين في الآخرة.\nوفيه: دخول الرجل على ابنته وهي راقدة مع زوجها.\nوفيه: جواز جلوسه بينهما وهما راقدن ومباشرة قدميه وبعض جسده جسم ابنته، وجواز مباشرة ذوي المحارم. وهو خلاف قول مالك، وقول من أجاز ذَلِكَ أولى لموافقة الحديث له.\nوفيه: أن أقل الأعمال الصالحة خير مكافأتها ما في الآخرة من عظيم أمور الدنيا أن يكون التسبيح، وهو قول خير أجزأ في الآخرة من خادم في الدنيا وعنائها بالخدمة والسعاية عن مالكها. وكيف بالصلاة والحج وسائر الأعمال التي يستعمل فيها أعضاء البدن كلها!","vol":"18","page":418},{"text":"<span data-type='title' id=toc-2214>٦ - باب الدَّلِيلِ عَلَى أَنَّ الخُمُسَ لِنَوَائِبِ رَسُولِ الله - ﷺ - وَللْمَسَاكِيِن</span>\nوَإِيثَارِ النَّبِيِّ - ﷺ - أهْلَ الصُّفَّةِ وَالأَرَامِلَ حِينَ سَأَلَتْهُ فَاطِمَةُ وَشَكَتْ إِلَيْهِ الطَّحْنَ وَالرَّحَى أَنْ يُخْدِمَهَا مِنَ السَّبْيِ، فَوَكَلَهَا إِلَى اللهِ.\n\n٣١١٣ - حَدَّثَنَا بَدَلُ بْنُ المُحَبَّرِ، أَخْبَرَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي الحَكَمُ قَالَ: سَمِعْتُ ابْنَ أَبِي لَيْلَى، حَدَّثَنَا عَلِيٌّ، أَنَّ فَاطِمَةَ - ﵍ - اشْتَكَتْ مَا تَلْقَى مِنَ الرَّحَى مِمَّا تَطْحَنُ، فَبَلَغَهَا أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِسَبْيٍ، فَأَتَتْهُ تَسْأَلُهُ خَادِمًا فَلَمْ تُوَافِقْهُ، فَذَكَرَتْ لِعَائِشَةَ، فَجَاءَ النَّبِيُّ - ﷺ - فَذَكَرَتْ ذَلِكَ عَائِشَةُ لَهُ، فَأَتَانَا وَقَدْ دَخَلْنَا مَضَاجِعَنَا، فَذَهَبْنَا لِنَقُومَ فَقَالَ: «عَلَى مَكَانِكُمَا» حَتَّى وَجَدْتُ بَرْدَ قَدَمَيْهِ عَلَى صَدْرِي فَقَالَ: «أَلَا أَدُلُّكُمَا عَلَى خَيْرٍ مِمَّا سَأَلْتُمَاهُ، إِذَا أَخَذْتُمَا مَضَاجِعَكُمَا فَكَبِّرَا اللهَ أَرْبَعًا وَثَلَاثِينَ، وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ، وَسَبِّحَا ثَلَاثًا وَثَلَاثِينَ، فَإِنَّ ذَلِكَ خَيْرٌ لَكُمَا مِمَّا سَأَلْتُمَاهُ». [٣٧٠٥، ٥٣٦١، ٦٣١٨ - مسلم: ٢٧٢٧ - فتح ٦/ ٢١٥]\nثم ساق حديثها من طريق علي، وقد سقناه في الباب قبله بفوائده، ويأتي في فصائل علي (^١) والنفقات (^٢) والدعوات (^٣)، وأخرجه مسلم (^٤)، أيضا وفي رواية: فوجدت عنده حداثًا فاستحييت (^٥)، وفي رواية قَالَ على: ما تركته منذ سمعته من رسول الله - ﷺ - قيل (له) (^٦): ولا ليلة\n_________\n(^١) برقم (٣٧٠٥) كتاب: فضائل الصحابة.\n(^٢) برقم (٥٣٦١) باب: عمل المرأة في بيت زوجها.\n(^٣) برقم (٦٣١٨) باب: التكبير والتسبيح عند المنام\n(^٤) مسلم (٢٧٢٧) كتاب: الذكر والدعاء، باب: التسبيح أول النهار، وعند النوم.\n(^٥) أحمد ١/ ١٥٤٣.\n(^٦) من (ص).","vol":"18","page":419},{"text":"صفين؟ قَالَ: ولا ليلة صفين (^١) ولأبي داود من حديث الفضل بن حسن الضمري أن أم الحكم أو أم ضباعة بنت الزبير حدثته عن إحداهما قالت: أصاب رسول الله - ﷺ - سبيًا فذهبت أنا وأختي فاطمة نشكو إليه ما نحن فيه، قالت: وسألناه أن يأمر لنا بشيء من السبي، فقال - ﷺ -: \"سبقتكما يتامى بدر (^٢) \".\nوذكر التسبيح على إثر كل صلاة لم يذكر النوم، وفي \"علل أبي الحسن\": أن أم سلمة هي التي قالت لرسول الله - ﷺ -: إن ابنتي فاطمة جاءتك تلتمسك .. الحديث. وفي لفظ (^٣): وكانت ليلة باردة وقد دخلت هي وعلي في اللحاف، فأراد أن يلبسا الثياب وكان ذَلِكَ ليلًا (^٤). وفي لفظ: جاء من عند رأسهما، وأنها أدخلت رأسها في اللفاع -يعني: اللحاف- حياء من أبيها. قَالَ علي: حَتَّى وجدت برد قدمه على صدري فسخنها. وفي لفظ: ما كان حاجتك أمس إلى آل محمد، فسكت مرتين، فقلت: أنا والله أحدثك: بلغنا أنه أتاك رقيق أو خدم. فقلت لها: سليه خادمًا (^٥)، وهذا ظاهر أن المراد بآل محمد نفسه. كقوله: \"أوتي مزمارًا من مزامير آل داود\" (^٦) والمراد داود نفسه.\nوقوله: \"خيرًا من خادم\" أي: من التصريح بسؤال خادم، قاله القرطبي (^٧).\n_________\n(^١) مسلم (٢٧٢٧).\n(^٢) أبو داود (٢٩٨٧) وصححه الألباني في \"الصحيحة\" (١٨٨٢).\n(^٣) \"علل الدراقطني\" ٣/ ٢٨٣.\n(^٤) المصدر السابق.\n(^٥) رواه أبو داود (٥٠٦٣).\n(^٦) سيأتي برقم (٥٠٤٨) كتاب: فضائل القرآن، باب: حسن الصوت بالقراءة بالقرآن.\n(^٧) \"المفهم\" ٧/ ٦٥.","vol":"18","page":420},{"text":"<span data-type='title' id=toc-2215>٧ - باب قَوْلِ الله -﷿-: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾ [الأنفال: ٤١]</span>\nيَعْنِي: لِلرَّسُولِ قَسْمَ ذَلِكَ. قَالَ النبي - ﷺ -: \"إِنَّمَا أَنَا قَاسِمٌ وَخَازِنٌ، والله يُعْطِي\".\n\n٣١١٤ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ وَمَنْصُورٍ وَقَتَادَةَ، سَمِعُوا سَالِمَ بْنَ أَبِي الجَعْدِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: وُلِدَ لِرَجُلٍ مِنَّا مِنَ الأَنْصَارِ غُلَامٌ، فَأَرَادَ أَنْ يُسَمِّيَهُ مُحَمَّدًا -قَالَ شُعْبَةُ فِي حَدِيثِ مَنْصُورٍ إِنَّ الأَنْصَارِيَّ قَالَ: حَمَلْتُهُ عَلَى عُنُقِي فَأَتَيْتُ بِهِ النَّبِيَّ - ﷺ -. وَفِي حَدِيثِ سُلَيْمَانَ وُلِدَ لَهُ غُلَامٌ، فَأَرَادَ أَنْ يُسَمِّيَهُ مُحَمَّدًا -قَالَ: «سَمُّوا بِاسْمِي، وَلَا تَكَنَّوْا بِكُنْيَتِي، فَإِنِّي إِنَّمَا جُعِلْتُ قَاسِمًا أَقْسِمُ بَيْنَكُمْ». وَقَالَ حُصَيْنٌ: «بُعِثْتُ قَاسِمًا أَقْسِمُ بَيْنَكُمْ». قَالَ عَمْرٌو: أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ سَالِمًا عَنْ جَابِرٍ أَرَادَ أَنْ يُسَمِّيَهُ القَاسِمَ فَقَالَ النَّبِيُّ - ﷺ -: «سَمُّوا بِاسْمِي وَلَا تَكْتَنُوا بِكُنْيَتِي». [٣١١٥، ٣٥٣٨، ٦١٨٦، ٦١٨٧، ٦١٨٩، ٦١٩٦ - مسلم: ٢١٣٣ - فتح ٦/ ٢١٧]\n\n٣١١٥ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ الأَنْصَارِيِّ قَالَ: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ القَاسِمَ فَقَالَتِ الأَنْصَارُ: لَا نَكْنِيكَ أَبَا الْقَاسِمِ وَلَا نُنْعِمُكَ عَيْنًا، فَأَتَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ وُلِدَ لِي غُلَامٌ، فَسَمَّيْتُهُ الْقَاسِمَ فَقَالَتِ الأَنْصَارُ: لَا نَكْنِيكَ أَبَا الْقَاسِمِ وَلَا نُنْعِمُكَ عَيْنًا. فَقَالَ النَّبِيُّ - ﷺ -: «أَحْسَنَتِ الأَنْصَارُ، سَمُّوا بِاسْمِي، وَلَا تَكَنَّوْا بِكُنْيَتِي، فَإِنَّمَا أَنَا قَاسِمٌ». [انظر: ٣١١٤ - مسلم: ٢١٣٣ - فتح ٦/ ٢١٧]\n\n٣١١٦ - حَدَّثَنَا حِبَّانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّهُ سَمِعَ مُعَاوِيَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ يُرِدِ الله بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَاللهُ المُعْطِي وَأَنَا الْقَاسِمُ، وَلَا تَزَالُ هَذِهِ الأُمَّةُ ظَاهِرِينَ عَلَى مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ ظَاهِرُونَ». [انظر: ٧١ - مسلم: ١٠٣٧ - فتح ٦/ ٢١٧]","vol":"18","page":421},{"text":"٣١١٧ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَا أُعْطِيكُمْ وَلَا أَمْنَعُكُمْ، أَنَا قَاسِمٌ أَضَعُ حَيْثُ أُمِرْتُ». [فتح ٦/ ٢١٧]\n\n٣١١٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: حَدَّثَنِي أَبُو الأَسْوَدِ، عَنِ ابْنِ أَبِي عَيَّاشٍ -وَاسْمُهُ نُعْمَانُ-، عَنْ خَوْلَةَ الأَنْصَارِيَّةِ - ﵂ - قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ رِجَالًا يَتَخَوَّضُونَ فِي مَالِ اللهِ بِغَيْرِ حَقٍّ، فَلَهُمُ النَّارُ يَوْمَ القِيَامَةِ». [فتح ٦/ ٢١٧]\nذكر فيه خمسة أحاديث:\nأحدها: حديث جابر: وُلدَ لِرَجُلٍ مِنَّا مِنَ الأَنْصَارِ غُلَامٌ، فَأَرَادَ أَنْ يُسَمِّيَهُ مُحَمَّدًا -قَالَ شُعْبَةُ فِي حَدِيثِ مَنْصُورٍ: إِنَّ الأَنْصَارِيَّ قَالَ: حَمَلْتُهُ عَلَى عُنُقِي .. وساق الحديث وفي آخره: \"سَمُّوا بِاسْمِي، وَلَا تَكَنَّوْا بِكُنْيَتِي\".\nثانيها: حديث جابر مثله.\nثالثها: حديث معاوية: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، والله المُعْطِي وَأَنَا القَاسِمُ، وَلَا تَزَالُ هذِه الأُمَّةُ ظَاهِرِينَ عَلَى مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ ظَاهِرُونَ\".\nرابعها: حديث أبي هريرة: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَا أُعْطِيكُمْ وَلَا أَمْنَعُكُمْ، أَنَا قَاسِمٌ، أَضَعُ حَيْثُ أُمِرْتُ\".\nخامسها: حديث أبي الأَسْوَدِ عَنِ ابن أَبِي عَيَّاشٍ -وَاسْمُهُ نُعْمَانُ- عَنْ خَوْلَةَ الأَنْصَارِيَّةِ قَالَتْ: سَمِعْتُ النَّبِيُّ - ﷺ - يَقُولُ: \"إِنَّ رِجَالًا يَتَخَوَّضُونَ فِي مَالِ اللهِ بِغَيْرِ علم، فَلَهُمُ النَّارُ يَوْمَ القِيَامَةِ\".","vol":"18","page":422},{"text":"الشرح:\nتعليق البخاري الأول أسنده أبو داود، عن سلمة بن شبيب، عن عبد الرزاق، عن معمر، عن همام، عن أبي هريرة بلفظ: \"إن أنا إلا خازن أضع حيث أمرت\" (^١) وقد أسنده في الباب بمعناه، وتعليق حصين في حديث جابر الأول أسنده مسلم في كتاب الأدب من \"صحيحه\" (^٢) وتعليق عمرو أسنده أبو نعيم الأصبهاني عن أبي العباس، ثنا يوسف القاضي، ثنا عمرو بن مرزوق، أنا شعبة، عن قتادة .. الحديث.\nوحديث معاوية سلف (^٣)، وعبد الرحمن بن أبي عمرة الراوي عن أبي هريرة الحديث الرابع اسم والده بشير بن عمرو بن محصن بن عمرو بن عتيك بن عمرو بن مبذول بن عامر بن مالك بن النجار، قتل بصفين مع علي، وشهد أخوه (^٤) ثعلبة بدرًا، وأبو عبيدة قتل يوم بئر معونة، وحبيب قتل باليمامة، وأمهم كبشة بنت ثابت أخت حسان بن ثابت، وأم عبد الرحمن وعبد الله ابني أبي عمرة، هند بنت المقرم شقيق حمزة وصفية بنت عبد المطلب، وابن عمها عبد الرحمن بن ثعلبة بن عمرو بن محصن أخرج له ابن ماجه عن أبيه أن النبي - ﷺ - قطع يد عمرو بن سمرة أخي عبد الرحمن بن سمرة في السرقة (^٥)، وعبد الرحمن بن أبي عمرة قاضي المدينة، واسم أبي الأسود في\n_________\n(^١) أبو داود (٢٩٤٩).\n(^٢) مسلم (٢١٣٣) كتاب: النهي عن التكني بأبي القاسم.\n(^٣) برقم (٧١) كتاب العلم، باب: \"من يرد الله به خير يفقهه في الدين\".\n(^٤) ورد بهامش الأصل: أي: أخو كثير، وأبو عبيدة هو أخو كثير أيضًا.\n(^٥) ابن ماجه (٢٥٨٨) وضعفه الألباني في \"ضعيف ابن ماجه\" (٥٦٢)","vol":"18","page":423},{"text":"حديث خولة: محمد بن عبد الرحمن بن نوفل يتيم عروة، والنعمان بن أبي عياش: عبيدة -وقيل: زيد بن معاوية بن صامت بن زيد بن خلدة بن عامر بن زُريق أخي بياضة، وأبو عباس فارس حلوه.\nوهذا الحديث -أعني: حديث خولة- أخرجه مسلم أيضًا (^١)، ولما ذكره الترمذي من حديث سعيد بن أبي سعيد، عن أبي الوليد عبيد بن الوليد، -يعني: سقوطًا فيما ذكره الجياني- قَالَ: سمعت خولة بنت قيس وكانت تحت حمزة بن عبد المطلب، سمعت رسول الله - ﷺ - يقول: \"إن هذا المال خضرة حلوة، من أصابه بحقه بورك له فيه، ورب متخوض فيما شاءت نفسه من مال الله ورسوله، فليس له يوم القيامة إلا النار\" قَالَ الترمذي: حسن صحيح (^٢). وكذا أخرجه الطبراني من حديث جماعة عن المقبري (^٣).\nوفيها قول ثان: أنها خولة بنت ثامر، كذا أخرجه من حديثها الإسماعيلي وأبو نعيم والطبراني (^٤) والحميدي من حديث أبي الأسود به.\nوعند الجياني الجمع بينهما حيث قَالَ: خولة بنت قيس بن فهد الأنصارية، تكنى أم محمد وهي امرأة حمزة بن عبد المطلب، ويقال لها: بنت ثامر (^٥). وذكر أبو نعيم قولًا آخر في كنيتها فقال: تكنى أم محمد، ويقال: أم حبيبة (^٦).\n_________\n(^١) لم أجده في مسلم وعزاه المزي في \"التحفة\" ١١/ ٥١٠٢ للبخاري ولم يعزه لمسلم.\n(^٢) الترمذي (٢٣٧٤).\n(^٣) \"المعجم الكبير\" ٢٤/ ٢٢٧ - ٢٢٨ (٥٧٧)، (٥٧٨)، (٥٧٩).\n(^٤) \"الكبير\" ٢٤/ ٢٤٦ (٦١٧).\n(^٥) \"تقييد المهمل\" ٢/ ٤١٤.\n(^٦) \"معرفة الصحابة\" ٦/ ٣٣٠٤ (٣٨٤٣).","vol":"18","page":424},{"text":"وصحف ابن منده حبيبة بصبية، وتلك غير هذِه، تلك جهينية وهذِه أنصارية من أنفسهم، ووقع ذَلِكَ للكلاباذي أيضًا كناها بأم صبية (^١)، ولما ذكر الدارقطني في \"إلزاماته\" أن البخاري خرَّج عن النعمان، عن خولة بنت ثامر يرفعه: \"إن رجالًا يتخوضون\" .. الحديث. قَالَ: لا نعرف خولة بنت ثامر إلا في هذا الحديث، ولم يرو عنها غير النعمان، وهذا اللفظ يشبه لفظ (سنوطا) عن خولة بنت قيس بن فهد امرأة حمزة (^٢).\nقَالَ الجياني: وكانت بنت قيس بعد حمزة عند النعمان بن العجلان (^٣). وقال الدمياطي في حاشية البخاري: لعل الأشبه بنت ثامر. وقال قبل ذلك: هي خولة بنت قيس بن فهد. اسمه خالد بن قيس بن ثعلبة بن عبيد بن ثعلبة بن غنم بن مالك بن النجار، أمها الفريعة بنت زرارة بن عدس بن ثعلبة بن عبيد، كنيتها أم محمد.\nثانيها:\nكانت عند حمزة بن عبد المطلب فولدت له عمارة، لم يدرك، ثم خلف عليها بعد حمزة حنظلة بن النعمان بن عامر بن العجلان بن عمرو بن عامر بن زريق، فولدت له محمدًا فكفيت به، وقيل: خلف عليها النعمان بن عجلان بن النعمان بن عامر بن العجلان وقيل: هي خولة بنت ثامر الأنصارية، ولعله الأشبه، وذكره خلف في \"مسنده\" خولة بنت قيس، ولعله وهم.\nوقال الدارقطني: لم يرو عن خولة بنت ثامر سوى النعمان بن أبي عياش الزرقي.\n_________\n(^١) انظر: \"الجمع بين رجال الصحيحين\" لابن طاهر المقدسي ٢/ ٦٠٥.\n(^٢) \"الإلزامات والتتبع\" ص ٧٦، ٧٥.\n(^٣) \"تقييد المهمل\" ٢/ ٤١٦ بمعناه.","vol":"18","page":425},{"text":"وذكر أبو عمر الحديث في خولة بنت قيس عن عبيد سنوطا وبنت ثامر عن النعمان عنها. وحديث أم حبيبة. اختلفت يدي ويد النبي - ﷺ - في إناء واحد في الوضوء.\nوجمع أبو العباس الطرقي حديث البخاري والترمذي في ترجمة خولة بنت قيس، وفرقهما غيره من أصحاب الأطراف.\nفصل:\nغرض البخاري في هذا الباب أيضًا الرد على من جعل لرسول الله خمس الخمس ملكًا استدلالًا بقوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾ [الأنفال: ٤١] الآية وهو قول الشافعي.\nوقال إسماعيل: وقد قيل في الغنائم كلها لله وللرسول. كما قيل في الخمس لهما، فكانت الأنفال كلها له، بل علم المسلمون أن الأمر فيها مردود إليه فقسمها، وكان فيها كرجل من المسلمين، بل لعل ما أخذ من ذَلِكَ رجل بلغنا أنه يثقل سيفه ذا الفِقَار يوم بدر، وقيل: جملا لأبي جهل. وقد علم كل ذي عقل أنه لا يشترك بين الله ورسوله وبين أحد من الناس، وأن ما كان لله ولرسوله فالمعنى فيه واحد؛ لأن طاعة الله طاعة رسوله.\nقَالَ المهلب: وإنما خص نبيه الخمس إليه؛ لأنه ليس للغانمين فيه دعوى، وإنما هو إلى اجتهاد الإمام، فإن رأى دفعه في بيت المال لما يخشى أن ينزل بالمسلمين دفعه، أو يجعله فيما يراه، وقد يقسم منه للغانمين، كما أنه يعطي من المغانم لغير الغانمين، كما قسم لجعفر وغيره ممن لم يشهد الوقعة، فالخمس وغيره إلى قسمته - ﷺ - باجتهاده، وليس له في الخمس ملك ولا يتملك من الدنيا إلا قدر","vol":"18","page":426},{"text":"حاجته، وغير ذَلِكَ كله عائد على المسلمين، وهذا معنى تسميته بقاسم، وليس هذِه التسمية بموجبة ألَّا تكون أثرة في اجتهاده لقوم دون قوم.\nوقال ابن المنير: وجه مطابقة الأحاديث للآية تحقيق أن المراد فيها بذكر الرسول إنما هو توليه القسم، لا أنه تملكه، حصر حاله في القسمة ﴿إِنَّمَا﴾ (^١)، فخرج الملك.\nفصل:\nقوله في حديث جابر الثاني: فقال النبي - ﷺ -: \"أحسنت الأنصار، سموا باسمي ولا تكنوا بكنيتي، فإنما أنا قاسم\" يعني: أحسنت في تعزيز نبيها وتوقيره من أن يشارك في كنيته، فيدخل عليه العنت عند النداء لغيره ليشوفه إلى الداعي، كما عرض له في السوق، فنهى عن كنيته وأباح اسمه للبركة الموجودة منه، ولما في اسمه من الفأل الحسن؛ لأنه من معنى الحمد؛ ليكون محمودًا من تسمى باسمه. وهذا القول صدر منه أيضًا - ﷺفيما رواه أنس أيضًا حين نادى رجل: يا أبا القاسم. فالتفت. فقال الرجل: لم أعنك. فقال ذلك (^٢).\nفلما كانت هذِه الكنية تؤدي إلى عدم التوقير والاحترام نهى عنها، يؤيده ما نقل عن اليهود أنها كانت تناديه بها، فإذا التفت قالوا: لم نعنك. فحسم الذريعة بالنهي، فإن قلت: فعلى هذا يمتنع التسمية بمحمد، وقد فرق بينهما فأجازه في الاسم ومنع في الكنية.\n_________\n(^١) \"المتواري\" ص ١٩٠.\n(^٢) سلف برقم (٢١٢٠) كتاب البيوع، باب: ما ذكر في السوق.","vol":"18","page":427},{"text":"قلتُ: قد قيل به، ثم لم يكن أحد من الصحابة يجترئ أن يناديه باسمه إذ الاسم لا توقير بالنداء به بخلافها، فإن في النداء بها احترامًا وتوقيرًا، وإنما كان يناديه باسمه الأعراب من لم يؤمن منهم أو من لم يرسخ الإيمان بقلبه، وقد قيل: إن النهي مخصوص بحياته، وقد ذهب إليه بعض أهل العلم؛ وأيضًا لأن النهي عن ذَلِكَ؛ لأن ذَلِكَ الاسم لا يصدق على غيره، وهو قوله: \"إنما أنا قاسم\" أي الذي بين قسم الأموال في المواريث والغنائم وغيرهما عن الله تعالى، وليس ذَلِكَ لأحد إلا له، فلا يطلق هذا الاسم بالحقيقة إلا عليه، وعلى هذا فتمتنع التكنية بذلك مطلقًا، وهو مذهب بعض السلف محمد بن سيرين والشافعي وأهل الظاهر، سواء كان اسمه أحمد أو محمدًا، وهو ظاهر الحديث.\nوثالثها:\nيحرم على من كان اسمه محمدًا خاصة، فهذِه ثلاثة مذاهب، وفي الترمذي من حديث أبي هريرة أن رسول الله - ﷺ - نهى أن يجمع بين اسمه وكنيته ويسمِّي محمدًا أبا القاسم، ثم قَالَ: حديث حسن صحيح (^١). وعلى هذا فيجوز أن يكنى بذلك من ليس اسمه محمدًا، وزادت طائفة أخرى من السلف فرأوا منع التسمية بالقاسم؛ لئلا يكنى أبوه بأبي القاسم، حكاه القرطبي (^٢). وقد غير مروان بن الحكم اسم ابنه عبد الملك حين بلغه هذا الحديث، فسماه عبد الملك، وكان أولًا اسمه القاسم، وفعله بعض الأنصار أيضًا.\n_________\n(^١) الترمذي (٢٨٤١) وصححه الألباني في \"صحيح الجامع\" (٦٨٢٤).\n(^٢) \"المفهم\" ٥/ ٤٥٧","vol":"18","page":428},{"text":"ونقل -أعني القرطبي- عن جمهور السلف والخلف وفقهاء الأمصار جواز كل ذلك، فليس الجمع والأفراد بناء على أن ما تقدم إما منسوخ، وإما خاص به، احتجاجًا بحديث علي في الترمذي مصححًا: يا رسول الله، إن ولد لي بعدك غلام أسميه باسمك وأكنيه بكنيتك؟ قَالَ: \"نعم\" (^١) وحديث عائشة في أبي داود: جاءت امرأة إلى رسول الله - ﷺ - فقالت: يا رسول الله، إني ولدت غلامًا وسميته محمدًا وكنيته أبا القاسم، فُذكر لي أنك تكره ذَلِكَ، فقال: \"ما الذي أحل اسمي وحرم كنيتي؟! \" (^٢).\nويتأيد النسخ بأن جماعة كثيرة من السلف وغيرهم سموا أولادهم باسمه وكنوهم بكنيته جمعًا وتفريقًا؛ كمحمد بن مالك بن أنس ومحمد بن أبي بكر وابن الحنفية وابن طلحة بن عُبيد الله، فإنهم كلهم كنوا بذلك، وكأن هذا كان أمرًا معروفًا معمولًا به في المدينة وغيرها، فأحاديث الإباحة إذًا أولى لأنها ناسخة لأحاديث المنع وترجحت بالعمل المذكور (^٣)، وهو مذهب مالك.\nوخالف ابن حزم في النسخ قَالَ: وإنما كان النهي للتنزيه والإذن لا للتحريم، وما قدمناه من المنع من التسمية بمحمد شاذ، وإن كان قد روي عنه مرفوعًا: \"تُسمُّون أولادكم محمدًا ثم تلعنونهم\" (^٤) فكأنه\n_________\n(^١) الترمذي (٢٨٤٣).\n(^٢) أبو داود (٤٩٦٨) وضعفه الألباني في \"ضعيف الجامع\" (٥٠١٥).\n(^٣) \"المفهم\" ٥/ ٤٥٨ بتصرف وزيادة.\n(^٤) رواه الحاكم في \"المستدرك\" ٤/ ٢٩٣ عن أنس - ﵁ - وقال: تفرد الحكم ابن عطية عن ثابت وقال الذهبي: قلت: الحكم وثقه بعضهم وهو لين.\nوالحديث ضعفه الألباني في \"ضعيف الجامع\" (٢٤٣٦) وعزاه للبزار وأبي يعلى والحاكم. وفي \"الضعيفة\" أيضًا (٣٤٠٣).","vol":"18","page":429},{"text":"عرضة لذلك، فتسد الذرائع، وكتب عمر بن الخطاب إلى أهل الكوفة: لا تسموا أحدًا باسم نبيٍّ. وأمر جماعة بالمدينة بتغيير أسماء أبنائهم المسمَّين بمحمد، حَتَّى ذكر لي جماعة أنه - ﷺ - أذن لهم في ذلك أو سماهم به، فتركهم. قَالَ القرطبي: وحديث النهي غير معروف عند أهل النقل، وعلى تسليمه فمقتضاه النهي عن لعن من تسمى بمحمد لا عن التسمية به، والنصوص دلت على إباحة التسمية به، بل قد ورد الحث على الترغيب فيه، وإن لم يصح فيه ولا في الإباحة، مع أن أحاديث النهي صحيحة (^١).\nوقيل: إن سبب نهي عمر السالف أنه سمع رجلًا يقول لابن أخيه محمد بن زيد بن الخطاب: فعل الله بك يا محمد. فقال: وإن سيدنا رسول الله يسب، بل والله لا يدعى محمدًا ما بقيت. فسماه عبد الرحمن.\nوقد تقرر الإجماع على إباحة التسمي بأسماء الأنبياء إلا ما سلف، وسمى جماعة من الصحابة بأسماء الأنبياء، وكره بعض العلماء -فيما حكاه عياض- التسمي بأسماء الملائكة، وهو قول الحارث بن مسكين. قَالَ: وكره مالك التسمية بجبريل ويس (^٢)، ومثله ميكائيل وإسرافيل ونحوها من أسماء الملائكة، وعن عمر بن الخطاب أنه قَالَ: ما قنعتم بأسماء بني آدم حَتَّى سميتم بأسماء الملائكة؟!\nفصل:\nقوله في حديث جابر أيضًا: (ولد لرجل منا غلام فسماه القاسم، فقالت الأنصار: لا نَكْنِيك أبا القاسم ولا ننعمك عينا). معناه:\n_________\n(^١) \"المفهم\" ٥/ ٤٥٩.\n(^٢) \"إكمال المعلم\" ٧/ ١٠ - ١١.","vol":"18","page":430},{"text":"لا نكرمك ولا نقر عينك به. لقول العرب في الكرامة وحسن القبول: نعم ونعمة عين، ونعام عين. فأما النعمة فمعناها: التنعم، ويقال: كم من ذي نعمة لا نعمة له. أي لا متعة له بماله.\nوقوله في حديث معاوية: \"لا تزال هذِه الأمة ظاهرين\" في مسلم (^١) هي طائفة بالمغرب (^٢). وقيل غير ذلك.\nوقوله في حديث أبي هريرة: \"ما أعطيكم ولا أمنعكم\" أي: الله هو المعطي في الحقيقة والمانع، وأنا أعطيكم بقدر ما يسرني الله له.\nفصل:\nومعنى حديث خولة في الباب: أن من أخذ من المقاسم شيئًا بغير قسم الرسول أو الإمام بعده فقد تخوض في مال الله. أي: تصرف فيه وتقحم في استحلاله بغير حق، ويأتي بما غل يوم القيامة.\nومعنى: \"فلهم النار\" أي: ويخرجون منها إن كانوا مسلمين.\nوفيه ردع للولاة والأمراء ألا يأخذوا من مال الله شيئًا بغير حقه ولا يمنعوه من أهله.\n_________\n(^١) مسلم (١٠٣٧) كتاب الإمارة، باب: قوله: لا تزال طائفة ..\n(^٢) ورد بهامش الأصل: المذكور في مسلم: وهو أهل المغرب.","vol":"18","page":431},{"text":"<span data-type='title' id=toc-2216>٨ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"أُحِلَّتْ لَكُمُ الغَنَائِمُ</span>\"\nوَقَالَ اللهُ -﷿-: ﴿وَعَدَكُمُ الله مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَذِهِ﴾ [الفتح: ٢٠] وَهْيَ لِلْعَامَّةِ حَتَّى يُبَيِّنَهُ الرَّسُولُ.\n\n٣١١٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا حُصَيْنٌ، عَنْ عَامِرٍ، عَنْ عُرْوَةَ الْبَارِقِيِّ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الخَيْرُ الأَجْرُ وَالْمَغْنَمُ إِلَى يَوْمِ القِيَامَةِ». [انظر: ٢٨٥٠ - مسلم: ١٨٧٣ - فتح ٦/ ٢١٩]\n\n٣١٢٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَالَّذِي نَفْسِي بِيَدِهِ، لَتُنْفِقُنَّ كُنُوزَهُمَا فِي سَبِيلِ اللهِ». [انظر: ٣٠٢٧ - مسلم: ٢٩١٨ - فتح ٩/ ٢١٦]\n\n٣١٢١ - حَدَّثَنَا إِسْحَاقُ، سَمِعَ جَرِيرًا، عَنْ عَبْدِ المَلِكِ، عَنْ جَابِرِ بْنِ سَمُرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَالَّذِي نَفْسِي بِيَدِهِ، لَتُنْفَقَنَّ كُنُوزُهُمَا فِي سَبِيلِ اللهِ». [٣٦١٩، ٦٦٢٩ - مسلم: ٢٩١٩ - فتح ٦/ ٢١٩]\n\n٣١٢٢ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا سَيَّارٌ، حَدَّثَنَا يَزِيدُ الفَقِيرُ، حَدَّثَنَا جَابِرُ بْنُ عَبْدِ اللهِ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أُحِلَّتْ لِي الغَنَائِمُ». [انظر: ٣٣٥ - مسلم: ٥٢١ - فتح ٦/ ٢٢٠]\n\n٣١٢٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «تَكَفَّلَ الله لِمَنْ جَاهَدَ فِي سَبِيلِهِ، لَا يُخْرِجُهُ إِلاَّ الجِهَادُ في سَبِيلِهِ وَتَصْدِيقُ كَلِمَاتِهِ، بِأَنْ يُدْخِلَهُ الجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَسْكَنِهِ الذِي خَرَجَ مِنْهُ مَعَ مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ». [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح ٦/ ٢٢٠]\n\n٣١٢٤ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا ابْنُ المُبَارَكِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامِ بْنِ","vol":"18","page":432},{"text":"مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «غَزَا نَبِيٌّ مِنَ الأَنْبِيَاءِ فَقَالَ لِقَوْمِهِ: لَا يَتْبَعْنِي رَجُلٌ مَلَكَ بُضْعَ امْرَأَةٍ وَهْوَ يُرِيدُ أَنْ يَبْنِي بِهَا وَلَمَّا يَبْنِ بِهَا، وَلَا أَحَدٌ بَنَى بُيُوتًا وَلَمْ يَرْفَعْ سُقُوفَهَا، وَلَا أَحَدٌ اشْتَرَى غَنَمًا أَوْ خَلِفَاتٍ وَهْوَ يَنْتَظِرُ وِلَادَهَا. فَغَزَا فَدَنَا مِنَ القَرْيَةِ صَلَاةَ العَصْرِ أَوْ قَرِيبًا مِنْ ذَلِكَ فَقَالَ لِلشَّمْسِ: إِنَّكِ مَأْمُورَةٌ وَأَنَا مَأْمُورٌ، اللَّهُمَّ احْبِسْهَا عَلَيْنَا. فَحُبِسَتْ، حَتَّى فَتَحَ الله عَلَيْهِ، فَجَمَعَ الغَنَائِمَ، فَجَاءَتْ -يَعْنِي النَّارَ- لِتَأْكُلَهَا، فَلَمْ تَطْعَمْهَا، فَقَالَ: إِنَّ فِيكُمْ غُلُولًا، فَلْيُبَايِعْنِي مِنْ كُلِّ قَبِيلَةٍ رَجُلٌ. فَلَزِقَتْ يَدُ رَجُلٍ بِيَدِهِ فَقَالَ: فِيكُمُ الْغُلُولُ. فَلْتُبَايِعْنِي قَبِيلَتُكَ، فَلَزِقَتْ يَدُ رَجُلَيْنِ أَوْ ثَلَاثَةٍ بِيَدِهِ فَقَالَ: فِيكُمُ الْغُلُولُ، فَجَاءُوا بِرَأْسٍ مِثْلِ رَأْسِ بَقَرَةٍ مِنَ الذَّهَبِ فَوَضَعُوهَا، فَجَاءَتِ النَّارُ فَأَكَلَتْهَا، ثُمَّ أَحَلَّ الله لَنَا الغَنَائِمَ، رَأَى ضَعْفَنَا وَعَجْزَنَا فَأَحَلَّهَا لَنَا». [٥١٥٧ - مسلم: ١٧٤٧ - فتح ٦/ ٢٢٠]\nذكر في الباب حديث عروة البارقي: \"الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الخَيْرُ\".\nوحديث أبي هريرة: \"إِذَا هَلَكَ كسْرى فَلَا كسْرى بَعْدَهُ .. \". وقد سلف.\nثم قَالَ: حَدَّثنَا إِسْحَاقُ، سَمِعَ جَرِيرًا، عَنْ عَبْدِ المَلِكِ، عَنْ جَابِرِ بْنِ سَمُرَةَ بمثل حديث أبي هريرة ويأتي في علامات النبوة والأيمان والنذور، وأخرجه مسلم أيضًا. وإسحاق هذا قَالَ الجياني: لم أجده منسوبًا لأحد (^١). ونسبه أبو نعيم: إسحاق بن إبراهيم.\nثم ذكر حديث يزيد الفقير -وهو من فقار الظهر لا من المال- عن جابر مرفوعًا: \"أحلت لنا الغنائم .. \" وقد سلف في التيمم مطولًا (^٢).\n_________\n(^١) \"تقيد المهمل\" ٣/ ٩٧٧.\n(^٢) برقم (٣٣٥) باب منه.","vol":"18","page":433},{"text":"ثم ذكر حديث أبي هريرة لكنه: \"تَكَفَّلَ اللهُ لِمَنْ جَاهَدَ فِي سَبِيلِهِ .. \" الحديث قد سلف في باب: أفضل الناس مؤمن يجاهد بنفسه وماله في سبيل الله (^١).\nثم ذكر حديث أبي هريرة أيضًا: \"غَزَا نَبِيٌّ مِنَ الأنْبِيَاءِ، فَقَالَ لِقَوْمِهِ: لَا يَتْبَعْنِي رَجُلٌ مَلَكَ بُضْعَ امْرَأَةٍ .. \" الحديث. وقد سلف في موضع أشار إليه البخاري في الجهاد في باب: من اختار الغزو بعد البناء، وقال: فيه أبو هريرة عن النبي - ﷺ - (^٢).\nوالبخاري رواه عن محمد بن العلاء: أنبأنا ابن المبارك، عن معمر، عن همام بن منبه، عن أبي هريرة وسيأتي في النكاح، وأخرجه مسلم أيضًا، ولما ذكره أبو نعيم في \"مستخرجه\" قَالَ: رواه البخاري عن أبي كريب، عن عبد الله بن المبارك -أو غيره- عن معمر، ولم أره هكذا وسيأتي في التوحيد، عن عبد الله بن يوسف، عن مالك.\nفصل:\nذكر ابن إسحاق أن هذا النبي يوشع بن نون، وقال: ولم تحتبس الشمس إلا له ولنبينا صبيحة الإسراء حين انتظروا العير التي أخبر بقدومها عند شروق الشمس ذَلِكَ اليوم.\nقلتُ: قد وقع ذَلِكَ لنبينا مرة أخرى غير هذِه، في الخندق حين شغل عن صلاة العصر حَتَّى غابت الشمس فصلاها، ذكره عياض في \"إكماله\" (^٣). وقال الطحا وي: رواته ثقات. ووقع لموسى - ﷺ - تأخير طلوع الفجر.\n_________\n(^١) برقم (٢٧٨٧) كتاب: الجهاد والسير.\n(^٢) ذكره بعد حديث رقم (٢٩٦٧).\n(^٣) \"إكمال المعلم\" ٦/ ٥٣.","vol":"18","page":434},{"text":"روى ابن إسحاق في \"المبتدأ\" من حديث يحيى بن عروة عن أبيه أن الله -﷿- أمر موسى بالمسير ببني إسرائيل، وأمره بحمل تابوت يوسف - ﷺ -، فلم يدل عليه حَتَّى كاد الفجر يطلع، وكان قد وعد بني إسرائيل أن يسير بهم إذا طلع الفجر، فدعا ربه أن يؤخر طلوعها حَتَّى يفرغ من أمر يوسف، ففعل الله -﷿- ذَلِكَ، وبنحوه ذكر الضحاك في \"تفسيره الكبير\".\nوروى الطبراني في \"أوسط معاجمه\" من حديث معقل بن عبيد الله، عن أبي الزبير، عن جابر أن رسول الله - ﷺ - أمر الشمس فتأخرت ساعة من نهار. قَالَ: لم يروه عن معقل إلا الوليد بن عبد الواحد التميمي، تفرد به أحمد بن عبد الرحمن بن الفضل الحراني، ولم يروه عن أبي الزبير إلا معقل (^١).\nقلتُ: فيجوز أن يحمل على إحدى الحالتين السالفتين أو على حالة ثالثة.\nقلتُ: وقد وقع ذَلِكَ لبعض أمته، وهو الإمام علي - ﵁ -، أخرجه الحاكم، عن أسماء بنت عميس أنه - ﷺ - نام على فخذ علي حَتَّى غابت الشمس، فلما استيقظ قَالَ علي: يا رسول الله، إني لم أصل العصر فقال - ﷺ -: \"اللَّهُمَّ إن عبدك عليا احتبس بنفسه على نبيك فرد عليه شرقها\"\nقالت أسماء: فطلعت الشمس حَتَّى وقعت على الجبال وعلى\n_________\n(^١) \"المعجم \"الأوسط\" ٤/ ٢٢٤ (٤٠٣٩).\nوقال الهيثمي في \"المجمع\" ٨/ ٢٩٧: رواه الطبراني في \"الأوسط\"، وإسناده حسن. وضعفه الألباني في \"الضعيفة\" (٩٧٢) مبينًا ذهول الهيثمي عن ثلاث علل في إسناده.","vol":"18","page":435},{"text":"الأرض، ثم قام على فتوضأ وصلى العصر، وذلك بالصهباء (^١). وذكره أبو جعفر في \"مشكله\"، وقال: كان أحمد بن صالح يقول: لا ينبغي لمن سبيله العلم أن يتخلف عن حفظ حديث أسماء؛ لأنه من أجل علامات النبوة (^٢) قَالَ: وهو حديث متصل. وفي آخر: رواته ثقات. وأما ابن الجوزي فأعله من طريق آخر، وأعله ابن تيمية بأن أسماء كانت مع زوجها بالحبشة، لكن جعفر قدم خيبر على رسول الله - ﷺ - وقسم له ولأصحابه وهم بخيبر.\nوروى الخطيب في كتابه \"ذم النجوم\" بإسناد فيه ضعف عن علي أن يوشع بن نون قَالَ له قومه: إنا لن نؤمن بك حَتَّى تعلمنا بدء الخلق وآجاله. فأوحى الله إلى غمامة فأمطرتهم واستنقع على الجبل ماؤها، ثم أوحى الله إلى الشمس والقمر والنجوم أن تجرى في ذَلِكَ فأراهم بدء الخلق وآجاله مجاري الشمس والقمر والساعات، فكان أحدهم يعلم متى يمرض ومتى يموت فبقوا كذلك برهة، ثم إن داود - ﵇ - قاتلهم على الكفر، فأخرجوا إلى داود في القتال من لم يحضر أجله، فكان يقتل من أصحاب داود ولا يقتل منهم أحد، فدعا الله داود فحبست الشمس عليهم فزيد في النهار، فاختلطت الزيادة بالليل والنهار فلم يعرفوا قدر الزيادة، فاختلط عليهم حسابهم.\nقلتُ: فإذًا هؤلاء ثلاثة: نبينا، ويوشع بن نون وداود، ومن أصحابه على، ووقع في كلام ابن التين أنه ذكر أنه يعني هذا النبي يوشع فتى\n_________\n(^١) لم أجده في \"المستدرك\". والحديث أخرجه الطبراني في \"الكبير\" ٤٤/ ١٤٤ - ١٤٥ (٣٨٢) وفي رد هذا الحديث وتضعيفه انظر \"منهاج السنة\" لشيخ الإسلام ابن تيمية ٨/ ١٧٥ وما بعدها.\n(^٢) \"شرح مشكل الآثار\" ٣/ ٩٧،٩٤ (١٠٦٨).","vol":"18","page":436},{"text":"موسى وهو الرجل المؤمن الذي كان يكتم إيمانه، وهو غريب.\nفصل:\nقوله للشمس: \"إنك مأمورة وأنا مأمور، اللَّهُمَّ احبسها علينا فحبست\" هو دعاء إلى الله أن يمد لهم الوقت حَتَّى يفتحوا المدينة.\nوقيل في قوله: \"احبسها علينا\" أقوال: أحدها: أنها ردت على أدراجها. وقيل: أوقفت فلم تبرح. وقيل: (بطئ مجريها) (^١) وسيرها، وهو أوفى- الأقوال كما قاله ابن بطال؛ لجريها على العادة، وإن كان خرق العادات للأنبياء (جائز) (^٢) فكل الوجوه جائزة.\nوفي قوله: \"إنك مأمورة\" دليل في النوم وأصل العبادة على ضيق وقت العمل الذي الرأي فيه في اليقظة وفوات وقته، فيكون تنبيهًا على الأخذ بالحزم (^٣).\nوفيه: أن الأنبياء قد يحكمون على الأشياء المعجزات بآيات يظهرها الله تعالى على أيديهم، شهادة على ما التبس من أمر الحكم، وقد يحكمون أيضًا بحكم لا يكون آية معجزة، ويكون النبي وغيره من الحكام سواء، ويكون اجتهادهم على حسب ما يتأدى إليهم من مقالة الخصمين، فذلك إنما هو ليكون سنة لمن بعدهم.\nوفيه: أن قت الآخر النهار إذا هبت رياح النصر أفضل كما كان - ﵇ - يفعل.\n_________\n(^١) كذا بالأصل، والجادة أن تكون (بَطُؤَ مجراها)، ولعله ذكر (مجريها) على الإمالة.\n(^٢) كذا بالأصل وابن بطال، والجادة أن يقول: جائزًا ..\n(^٣) كذا العبارة في الأصل، وقد نقلها المصنف كما هي من \"شرح ابن بطال\" ٥/ ٢٧٨ وعلق محققه عليها بأنها كذا في أصله مشيرًا لغموض معناها.","vol":"18","page":437},{"text":"فصل:\nالآية التي بدأ بها البخاري -﵀- نزلت عام الحديبية، فكانت التي عجلت لهم خيبر فقسمها بين أهل الحديبية، من شهد منهم خيبر ومن غاب عنها، ولم يقسم معهم لغيرهم إلا اثني عشر رجلًا قدموا مع جعفر من أرض الحبشة، وكان أهل الحديبية ألفا وأربعمائة، وكان معهم مائتا فرس فقسمت على ألف وثمانمائة. قَالَ مالك فيما نقله الشيخ أبو محمد عنه: كانت خيبر على سنة ست من الهجرة.\nقالوا: ولم يخرج إليها إلا أهل الحديبية إلا رجل من بني حارثة أذن له، وخرج في المحرم ففتح حصونهم، وهي التي وعده الله بها بالحديبية في قوله: ﴿وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا﴾ [الفتح: ٢١].\nوقال ابن بطال: المخاطب بهذِه الآية أهل الحديبية خاصة ووعدهم بها، فلما انصرفوا من الحديبية فتحوا خيبر، وهي المعجلة (^١). والمذكور في التفسير أن خيبر هي التي عجلت لهم كما أسلفنا.\nواختلفوا في قوله: ﴿وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا﴾ [الفتح: ٢١] فقال ابن أبي ليلى: هي فارس والروم (^٢). وقال قتادة: هو فتح مكة (^٣). وقال مجاهد: هو ما يكون بعد إلى يوم القيامة (^٤). وقال ابن أبي ليلى في قوله تعالى: ﴿وَأَثَابَهُمْ فَتْحًا قَرِيبًا﴾ [الفتح: ١٨] يعني: خيبر.\nوقال مروان والمسور: وانصرف رسول الله من الحديبية، فنزلت عليه سورة الفتح فيما بين مكة والمدينة، فأعطاه الله فيها خيبر، فقدم\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٧٧.\n(^٢): (^٤) \"تفسير الطبري\" ١١/ ٣٥٣، ٣٥٤ (٣١٥٤٦)، (٣١٥٥١)، (٣١٥٥٢)، (٣١٥٤٥).","vol":"18","page":438},{"text":"المدينة من ذي الحجة وسار إلى خيبر في المحرم (^١). وقوله تعالى: ﴿وَكَفَّ أَيْدِيَ النَّاسِ عَنْكُمْ﴾ وعيالكم بالمدينة حين ساروا إلى الحديبية وإلى خيبر.\nفصل:\nوقوله (فهي للعامة): يعني: لجميع الناس حَتَّى يبين الشارعِ من يستحقها وكيف تقسم، وقد بين الله تعالى بقوله: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ﴾ الآية [الأنفال: ٤١].\nفصل:\nقوله في كسرى وقيصر: \"لتنفقن كنوزهما في سبيل الله\" لعله أراد ما كان في زمن عمر وغيره أنه أتى بالأموال فصبها في المسجد، فأتلفت التيجان لما أصابتها الشمس، فبكى عمر، فقال له ابن عوف: ليس هذا حين بكاء إنما هذا حين شكر، فقال عمر: إني أقول: ما فتح الله هذا على قوم قط إلا سفكوا دماءهم وقطعُوا أرحامهم. فكان كما قَالَ، وكان من ذَلِكَ السفطان اللذان أتى بهما من كسرى الدهقان فرأى الملائكة تدفع في صدره عنهما، فردهما إلى حيث أتيا منه، وأمر أن يجعلا في أرزاق المقاتلة، فبيعا بمائتي ألف درهم.\nولما فتح عمرو مصر أتى رجل من عظماء أهلها، فسجنه وأدخل معه السجن رجلًا، وقال له: اعرف ما يلتجئ به، فقيل له: هو يلتجئ لراهب بموضع كذا. فجعل عمرو من يكتب بكتابهم، وأرسل إليه خاتمه، فختم به الكتاب وكتب على لسان الكافر إلى الراهب: إذا أتاك كتابي فادفع إلى فلان الوديعة التي عندك، فدفع الراهب إلى الرسول قمقمًا\n_________\n(^١) \"المستدرك ٢/ ٤٥٩، البيهقي في \"الدلائل\" ٤/ ١٥٩.","vol":"18","page":439},{"text":"مختومًا، فأتى به عمرًا ففتحه فإذا فيه كتاب: يا بني إذا أردتم أخذ ما لكم فاحضروا الفسقية التي بموضع كذا وكذا ذراع، من جانب كذا. فأرسل عمرو منا فأخرجوا خمسين إردبًا دنانير.\nفصل:\nقوله: (\"وأحلت لي الغنائم\") هي من خصائصه، فلم تحل لأحد غيره وغير أمته، وكانت المغانم للأنبياء المتقدمين يخفونها في برية فتأتي نار من السماء فتحرقها، فإن كان فيها غلول أو ما لا يحل لم تأكلها، وكذلك كانوا يفعلون في قربانهم، كان المتقبل تأكله النار، وما لا يتقبل يبقى على حاله ولا تأكله، ففضل الله هذِه الأمة وجعلها خير أمة أخرجت للناس، فيجاهدون سائر الخلق، وأعطاهم ما لم يعط غيرهم، جعل أناجيلهم في صدورهم، وجعل لهم الاستغفار، وكان من قبلهم إذا أذنب أحدهم أصبح مكتوبًا على بابه: أذنب فلان ذنب كذا. وأعطيت الاسترجاع عند المصائب، وجعلهم ظاهرين إلى يوم القيامة، وجعلهم أكثر الأمم، وأحل النار للمغانم لتخلص نية المغازي كي لا يكون قتالهم لأجل الغنيمة، وأبيحت الغنائم لهذِه الأمة؛ لأن الإخلاص غالب عليها فلم تحتج إلى باعث آخر، نبه على هذا ابن الجوزي.\nفصل:\nودعاء هذا النبي قومه للمبايعة لمصافحة أيديهم اختبار منه للقبيل الذي فيهم الغلول من أجل ظهور هذِه الآية، وهي لصوق يد المبايع بيد النبي.\nوفيه: دليل على تجديد البيعة إذا احتيج إلى ذَلِكَ لأمر يقع، وقد فعل ذَلِكَ الشارع تحت الشجرة.","vol":"18","page":440},{"text":"وفيه: جواز إحراق أموال المشركين وما غنم منها. وأمره أن يتبعه من لم يتزوج فيه دلالة أن فتن الدنيا تدعو النفس إلى الهلع وتجنبها؛ لأن من ملك بضع امرأة ولم يبن بها، أو بنى بها وكان على طراوة منها، فإن قلبه متعلق بالرجوع إليها، ويشغله الشيطان عما هو فيه من الطاعة فيرمي في قلبه الجزع، وكذلك ما في الدنيا من متاعها وفتنتها، فأراد أن تصفو القلوب للأعمال ولا تتحدث بسرعة الرجوع، فأصحاب هذِه الأحوال تتعلق القلوب بها فتضعف عزائمهم، وتفتر رغباتهم في الجهاد والشهادة، وربما يفرط ذَلِكَ التعلق بصاحبه فيفضي به إلى كراهة الجهاد وأعمال الخير، والهمم إذا تفرقت ضعف فعل الجوارح، وإذا اجتمعت قويت.\nفصل:\nقوله: (\"رجل ملك بضع امرأة\") قَالَ ابن التياني في \"الموعب\": البضع اسم المباضعة، وهو الجماع، وجعل تأبط شرًا البضع: المباشرة. وقيل: إنه مهر المثل، والبضاع -بالكسر- الجماع.\nوعن أبي زيد: المباضعة: النكاح، وقد بضعها بضعًا، والاسم: البضع، وهو الجماع، والبضع: ملك الولي للمرأة، وبضعها بيد زوجها، وهو الطلاق، وكذلك البضيع، وقال الأزهري: اختلف الناس في البُضْع، فقال قوم: هو الفرج. وقال قوم: هو الجماع. وعن الأصمعي: ملك فلان بضع فلانة. إذا ملك عقدة نكاحها، وهو كناية عن موضع الغشيان (^١).\nوقال صاحب \"الواعي\": الاستبضاع: نوع من نكاح الجاهلية، كان\n_________\n(^١) \"تهذيب اللغة\" ١/ ٣٤٦، مادة: بضع.","vol":"18","page":441},{"text":"الرجل منهم يقول لامرأته إذا طهرت أرسلي إلى فلان استبضعي منه، ويعتزلها زوجها حتى يتبين حملها من ذَلِكَ الرجل، ثم يجامعها بعد إن أراد، يريد بذلك نجابة الولد بها.\nوقوله: (\"أو خلفات وهو ينتظر ولادها\") خلفات: جمع خلفة. قَالَ ابن فارس: الخلفة: الناقة الحامل، والجمع: مخاض (^١).\nوقال ابن سيده: هي الناقة الحامل، والجمع مخاض على غير قياس، كما قالوا: لواحدة النساء امرأة. وقيل: هي التي استكملت سنة بعد النتاج، ثم حمل عليها فلقحت.\nوقال ابن الأعرابي: إذا استبان حملها فهي خلفة حَتَّى تعشر. وخلفت الناقة خلقا، هذِه عن اللحياني. وقيل: المخلفة: التي توهم أن بها حملًا ثم لم تلقح (^٢).\nوقال في \"المخصص\" عن الأصمعي: ناقة عاقد: تعقد بذنبها عند اللقاح، فإذا ثبت اللقاح -وهو حملها- فهي خلفة، والجمع: المخاض.\nقَالَ ابن دريد: المخاض والمخاض. وقال صاحب \"العين\": جمعها خلفات. قَالَ الأصمعي: فلا تزال خلفة حَتَّى تبلغ عشرة أشهر (^٣) وهذا خلاف ما حكاه صاحب \"المحكم\" فيما مضى.\nوقال الجوهري: الخلف -بكسر اللام- المخاض من النوق، الواحدة: خلفة (^٤). وقال في \"المغيث\": يقال: خلفت إذا حملت، وأخلفت إذا حالت ولم تحمل (^٥).\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٠٠ مادة: خلف.\n(^٢) \"المحكم\" ٥/ ١٢٥.\n(^٣) \"المخصص\" ٢/ ١٣١.\n(^٤) \"الصحاح\" ٤/ ١٣٥٥ (خلف).\n(^٥) \"المجموع المغيث\" ١/ ٦٠٨.","vol":"18","page":442},{"text":"<span data-type='title' id=toc-2217>٩ - باب الغَنِيمَةُ لِمَنْ شَهِدَ الوَقْعَةَ</span>\n٣١٢٥ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: قَالَ عُمَرُ - ﵁ -: لَوْلَا آخِرُ المُسْلِمِينَ مَا فَتَحْتُ قَرْيَةً إِلاَّ قَسَمْتُهَا بَيْنَ أَهْلِهَا كَمَا قَسَمَ النَّبِيُّ - ﷺ - خَيْبَرَ. [انظر: ٢٣٣٤ - فتح ٦/ ٢٢٤]\nذكر فيه حديث مالك عن زيد بن أسلم عن أبيه: قَالَ: قَالَ عُمَرُ - ﵁ -: لَوْلَا آخِرُ المُسْلِمِينَ مَا فَتَحْتُ قَرْيَةً إِلَّا قَسَمْتُهَا بَيْنَ أَهْلِهَا كَمَا قَسَمَ النَّبِيُّ - ﷺ - خَيْبَرَ.\nالشرح:\nهذا الأثر يأتي قريبًا إن شاء الله في غزوة خيبر مع طريق آخر له (^١)، وسلف في آخر المزارعة، والغنيمة لمن شهد الوقعة، وهو قول أبي بكر وعمر، وعليه جماعة الفقهاء، ولا يرده قسمه - ﷺ - لجعفر بن أبي طالب ولمن قدم في سفينة أبي موسى من غنائم خيبر ولم يشهدوها؛ لأن خيبر مخصوصة بذلك؛ لأنه - ﷺ - لم يقسم غير خيبر لمن لم يشهدها، فلا يجوز أن تجعل خيبر أصلًا يقاس عليه.\nقَالَ المهلب: وإنما قسم من خيبر لأصحاب السفينة لشدة حاجتهم في بدء الإسلام، فإنهم كانوا للأنصار تحت منح من النخيل والمواشي لحاجتهم، فضاق بذلك أحوال الأنصار، وكان المهاجرون من ذَلِكَ في شغل بال، فلما فتح الله خيبر عوض الشارع المهاجرين ورد إلى الأنصار منائحهم، وقد يحتمل كما قَالَ الطحاوي أنه - ﷺ - استطاب أنفس أهل الغنيمة (^٢)، وقد روي ذَلِكَ عن أبي هريرة كما ستعلمه عند حديث أبي\n_________\n(^١) سيأتي برقم (٤٢٣٦، ٤٢٣٥) كتاب المغازي.\n(^٢) \"شرح معاني الآثار\" ٣/ ٢٤٨.","vol":"18","page":443},{"text":"موسى بوجوه معه في أسهامهم منها.\nوأما قول عمر: (لولا آخر المسلمين ما فتحت قرية إلا قسمتها بين أهلها كما قسم رسول الله - ﷺ - خيبر)، فإن أهل العلم اختلفوا في حكم الأرض، فقال أبو عبيد: وجدنا الآثار عن رسول الله - ﷺ - والخلفاء بعده قد جاءت في افتتاح الأرض ثلاثة أحكام: أرض (سلم) (^١) عليها أهلها فهي لهم ملك، وهي أرض عشر لا شيء عليهم فيها غيره، وأرض افتتحت صلحًا على خراج معلوم، فهم على ما صولحوا عليه لا يلزمهم أكثر منه، وأرض أخذت عنوة، وهي التي اختلف فيها المسلمون، فقال بعضهم: سبيلهم سبيل الغنيمة فيكون أربعة أخماسها حصصًا بين الذين افتتحوها خاصة، والخمس الباقي لمن سمى الله (^٢).\nقَالَ ابن المنذر: وهذا قول الشافعي وأبي ثور، وبه أشار الزبير بن العوام على عمرو بن العاص حين افتتح مصر. قَالَ أبو عبيد: وقال بعضهم: بل حكمها والنظر فيها إلى الإمام إن رأى أن يجعلها غنيمة فيخمسها ويقسمها كما فعل رسول الله - ﷺ -، فذلك له، وإن رأى أن يجعلها موقوفة على المسلمين ما بقوا، كما فعل عمر - ﵁ - في السواد، فذلك له (^٣)، وهو قول أبي حنيفة وصاحبيه والثوري فيما حكاه الطحاوي (^٤). وشذ مالك في \"المدونة\" في حكم أرض العنوة وقال: يجتهد فيها الإمام (^٥) وقال في \"العتبية\" و\"الموازية\": العمل في أرض\n_________\n(^١) كذا بالأصل، وفي ابن بطال: أسلم وأظنه الصواب.\n(^٢) \"الأموال\" ص ٦٠.\n(^٣) \"الأموال\" ص ٦٠.\n(^٤) \"شرح معاني الآثار\" ٣/ ٢٤٦ (٥٢٣٧).\n(^٥) \"المدونة\" ١/ ٣٨٧.","vol":"18","page":444},{"text":"العنوة على فعل عمر ألا يقسم ويقر بحالها، وقد ألح بلال وأصحاب له على عمر في قسم الأرض بالشام، فقال: [اللَّهُمَّ] اكفنيهم. فما أتى الحول وبقي منهم أحد.\nقال مالك: ومن أسلم من أهل العنوة فلا تكون له أرضه ولا داره، وأما من صالح على أرضه، ومنع أهل الإسلام من الدخول عليهم إلا بعد الصلح فإن الأرض لهم، وإن أسلموا فهي لهم أيضًا، ويسقط عنهم خراج أرضهم وحماحمهم.\nقَالَ ابن حبيب: من أسلم من أهل العنوة أحرز نفسه وماله، وأما الأرض فللمسلمين وماله وكل ما كسب له؛ لأن من أسلم على شيء في يده كان له.\nوالحجة لقول الشافعي أن الأرض تقسم الاتباع في خيبر، وتأول قوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾ الآية [الأنفال: ٤١] فدخل في هذا العموم الأرض وغيرها فوجب قسمتها. قَالَ ابن المنذر: وذهب الشافعي إلى أن عمر استطاب أنفس الذين افتتحوا الأرض، وأنكر أبو عبيد أن يكون استطاب أنفسهم، وذهب الكوفيون إلى أن عمر حدث عن رسول الله - ﷺ - أنه قسم خيبر، وقال: لولا آخر الناس لفعلت ذَلِكَ، فقد بين أن الحكمين جميعًا إليه، لولا ذَلِكَ ما تعدى سنة رسول الله إلى غيرها وهو يعرفها (^١).\nومن الحجة في ذَلِكَ كما قَالَ الطحاوي ما رواه ابن طهمان، عن أبي الزبير، عن جابر قَالَ: أفاء الله خيبر فأقرهم على ما كانوا وجعلها بينه وبينهم وبعث ابن رواحة يخرصها عليهم، فثبت أنه - ﷺ - لم يكن قسم خيبر\n_________\n(^١) \"الأموال\" ص ٦٩.","vol":"18","page":445},{"text":"بكمالها، ولكنه قسم منها طائفة على ما ذكره عمر، وترك منها طائفة لم يقسمها على ما روى جابر، وهي التي خرصها عليهم، والذي كان قسم فيها هو الشق والنطاق وترك سائرها، فعلمنا أنه قسم منها وترك، وللإمام أن يفعل من ذَلِكَ ما رآه صلاحًا (^١).\nواحتج عمر في ترك قسمة الأرض بقوله تعالى: ﴿وَمَا أَفَاءَ الله عَلَى رَسُولِهِ﴾ إلى قوله: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ [الحشر: ٧ - ١٠] الآية. وقال عمر: هذِه الآية قد استوعبت الناس كلهم، فلم يبق أحد إلا وله في هذا المال حق حتى الراعي بعدي. قَالَ أبو عبيد: وإلى هذِه الآية ذهب على ومعاذ، وأشار على عمر بإقرار الأرض لمن يأتي بعد (^٢).\nقَالَ إسماعيل: فكان الحكم بهذِه الآية في الأرض أن تكون موقوفة كما تكون الأوقاف التي يقفها الناس أصلها محبوس ويقسم ما خرج منها، فكان معنى قول عمر: لولا الحكم الذي أنزل الله في القرآن لقسمت الأصول. وهذا لا يشكل على ذي نظر، وعليه جرى المسلمون، ورأوه صوابًا.\nقَالَ إسماعيل: والذين قاتلوا حَتَّى غنموا لم يكن لهم في الأصل أن يعطوا ذَلِكَ؛ لأنهم إنما قاتلوا الله لا للمغنم، ولو قاتلوا للمغنم لم يكونوا مجاهدين في سبيل الله تعالى.\nقَالَ عمر: إن الرجل يقاتل للمغنم ويقاتل ليرى مكانه، وإنما المجاهد من قَاتل لتكون كلمة الله هي العليا. فلما كان أصل الجهاد أن يكون خالصًا لله، وكان عطاؤهم ما أعطوا من المغانم إنما هو\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٣٤٧.\n(^٢) \"الأموال\" ص ٦٧.","vol":"18","page":446},{"text":"بفضل من الله على هذِه الأمة، أعطوا ذَلِكَ في وقت ومنعوه في وقت، فأعطوا من المغانم ما ليس له أصل يبقى، فاشترك فيه المسلمون كلهم، ومنعوا الأصل الذي يبقى، فلم يكن في ذَلِكَ ظلم لهم؛ لأن ثواب الله الذي قصدوه جار لهم في كل شيء ينتفع به من الأصول التي افتتحوها مادامت وبقيت.\nوحكى الطحاوي عن الكوفيين: أن الإمام إذا أقرهم أرض العنوة أنها ملك لهم يجري عليهم فيها الخراج إلى الأبد أسلموا أو لم يسلموا، وإنما حملهم على هذا التأويل أنهم قالوا: إن عمر جعل على جريب التمر في أرض السواد بالعراق شيئًا معلومًا في كل عام، فلو لم تكن لهم الأرض لكان بيع التمر قبل أن يظهر (^١). قَالَ أبو جعفر الداودي: ولا أعلم أحدًا من الصحابة يقول بقول أهل الكوفة.\nواحتج من خالفهم بأن الأرض كلها كانت لا شجر فيها، فإنما اعتبر ما يصلح أن يزرع فيه البر جعل عليه بقدر ذَلِكَ، وإن اكترى ما يصلح أن يزرع الشعير جعل عليه بقدر ذَلِكَ، ومن اكترى ما يصلح أن يجعل فيه الشجر جعل عليه بقدر ذَلِكَ، على أن الشجر كانت في الأرض يومئذ.\nقال ابن بطال: وقول الكوفيين مخالف للكتاب والسنة؛ لأن الله تعالى أحل الغنائم للمسلمين، فإذا افتتحت الأرض فاسم الغنيمة واقع عليها، كما يقع على المال، سواء كان رأي الإمام إبقاء الأرض لمن يأتي بعد، فإنما يبقيها ملكًا للمسلمين من أجل أنها غنيمة كما فعل عمر، فمن زعم أن الأرض تبقى ملكًا للمشركين فهو مضاد لحكم الله ورسوله، فلا وجه لقوله، وروى الليث عن يونس عن ابن شهاب أن\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٤٧ - ٢٤٨.","vol":"18","page":447},{"text":"رسول الله - ﷺ - افتتح خيبر عنوة بعد القتال، وكانت مما أفاء الله على رسوله فخمسها وقسمها بين المسلمين، ونزل من نزل من أهلها على الجلاء بعد القتال، فدعاهم رسول الله - ﷺ - فقال: \"إن شئتم دفعت إليكم هذِه الأموال على أن تعملوها ويكون ثمرها بيننا وبينكم، وأقركم ما أقركم الله\" فقبلوا الأموال على ذلك.\nوروى يحيى بن سعيد عن بشير بن يسار أنه - ﷺ - لما قسم خيبر عزل نصفها لنوائبه وما ينزل به، وقسم النصف الباقي بين المسلمين (^١)، فلما صار ذَلِكَ في يد رسول الله - ﷺ - لم يكن له من العمال ما يكفونه عملها، فدفعها إلى اليهود ليعملوها على نصف ما يخرج منها، فلم يزل الأمر على ذَلِكَ حياة رسول الله - ﷺ - وحياة أبي بكر، حَتَّى كان عمر وكثر العمال في أيدي المسلمين، وقووا على عمل الأرض، فأجلى عمر اليهود إلى الشام، وقسم الأموال بين المسلمين إلى اليوم (^٢)، فهذا كله يرد قول الكوفيين، وتبين أنهم إنما أبقوا في الأرض عمالًا للمسلمين فقط، فلما أغنى الله عنهم أخرجوا منها (^٣).\nفصل:\nأربعة أخماس الغنيمة لمن شهد الوقعة من البالغين المسلمين الأحرار، واختلف في من أطاق القتال من الصبيان، فقال مالك: يسهم له.\nومنعه الشافعي وأبو حنيفة وسحنون. وقالوا: يرضخ له فقط. وتأوله\n_________\n(^١) رواه مختصرًا أبو داود (٣٠١٠ - ٣٠١٤) بمعناه من طرق عن بشير، وبشير مرة يرويه عن سهل بن أبي حثمة وعمرة عن رجال من أصحاب النبي - ﷺ - ومرة يحكيه هو.\n(^٢) رواه مطولًا بهذا اللفظ أبو عبيد في \"الأموال\" ص ٦١ - ٦٢ (١٤٢).\n(^٣) انظر: \"شرح ابن بطال\" ٥/ ٢٩٧ - ٢٨٤.","vol":"18","page":448},{"text":"بعضهم على \"المدونة\". وقال ابن حبيب: من بلغ خمس عشرة سنة وأثبت وأطاق القتل أسهم له إذا حضر، ومن كان دون ذَلِكَ لم يسهم له حَتَّى يقاتل.\nواختلف في المرأة إذا قاتلت كالرجل، فجمهور المالكية لا يسهم لها، خلافًا لابن حبيب، وعندنا: يرضخ لها فقط. وكذا العبد، وكذا الذمي إذا حضر بلا أجرة وبإذن الإمام، وقد أسلفنا الخلاف عندنا في الأجير، والأظهر أنه يسهم له إذا قاتل، والخلاف عند المالكية أيضًا، وحاصلهم عندهم ثلاثة أقوال: إن قاتل فقولان، وقيل: يسهم له إذا حضر وإن لم يقاتل.\nفصل:\nقيل: أخذت خيبر كلها عنوة وقسم الشارع جميعها، وهو ظاهر قول عمر - ﵁ - في الباب، وقيل: قسم نصفها وأبقى نصفها لنوائبه.\nوقال مالك: كان بعضها عنوة وبعضها صلحا، وقسم الشارع العنوة وأبقى الصلح لنوائبه.\nفصل:\nحاصل ما للعلماء في قسمة الأرض تردد عن مالك، وقال أبو عبيد: الإمام غير (^١). وأنكره إسماعيل وقال: كيف يخير الإمام في الأحكام؟ قَالَ الداودي: ولا يلزمه قول إسماعيل؛ لأن من قول مالك وكثير من العلماء وإسماعيل أن الإمام يصرف الخمس على ما يرى، فإذا كان له الخيار فيه فالفيء كذلك، غير أن قول أبي عبيد لا يصح لوجه غير هذا؛ لأن الآيات التي في سورة الحشر معناها غير ما ذهب إليه، قَالَ\n_________\n(^١) \"الأموال\" ص ٦٦.","vol":"18","page":449},{"text":"تعالى: ﴿مَا أَفَاءَ الله عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى﴾ إلى ﴿الصَّادِقُونَ﴾ [الحشر: ٧ - ٨] فهؤلاء الخمس المذكورون في الخمس في الأنفال، ثم قَالَ: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ﴾ [الحشر: ١٠] فابتدأ الكلام بوصفهم، وأتى بالخبر وليس هو معطوفًا على ما قبله وكذلك قوله: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ الآية، ابتدأ الكلام بوصفهم وأتى بالجواب بكل آية على حالها غير معطوفة على ما قبلها.\nفصل:\nحاصل ما قيل في المعنى الذي أبقى به عمر الأرض إما لأنه استطاب أنفس من حضر، أو تأول قوله: ﴿مَا أَفَاءَ الله عَلَى رَسُولِهِ﴾ الآية، ثم قَالَ: وما هو لهؤلاء وحدهم، ثم تلا: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ﴾ إلى ﴿الْمُفْلِحُونَ﴾ ثم قَالَ: وما هي لهؤلاء ثم تلا: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ إلى ﴿رَحِيمٌ﴾ وقال: ما بقي أحد من المسلمين إلا دخل في ذلِكَ، ورأى أن هذِه الآيات ناسخة لقوله: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ﴾ [الأنفال: ٤١] الآية. وقد خالف الزبير وبلال عمر فيما ذهب إليه عمر، وألحا عليه في قسم بعض ما فتح -كما سلف- فأبي عليهما، وما كان هذا سبيله لم ينسخ به ما كان مفسرًا قد عمل به رسول الله - ﷺ -، وإنما ذهب إسماعيل إلى أن آيات الحشر ناسخات لآية الأنفال.\nواختلف فيما أبقاه عمر وغيره من الأئمة من الأرض، فقال مالك وأكثر العلماء: إنه موقوف لنوائب الإسلام يجري فيه الخراج ولا يباع. وقال بعض الكوفيين: حين أبقى الأرض بأيديهم صارت ملكًا لهم، وصار عليهم وعلى الأرض خراج معلوم.","vol":"18","page":450},{"text":"<span data-type='title' id=toc-2218>١٠ - باب مَنْ قَاتَلَ لِمَغْنَمِ هَلْ يَنْقُصُ مِنْ أَجْرِهِ</span>؟\n٣١٢٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو قَالَ: سَمِعْتُ أَبَا وَائِلٍ قَالَ: حَدَّثَنَا أَبُو مُوسَى الأَشْعَرِيُّ - ﵁ - قَالَ: قَالَ أَعْرَابِيٌّ لِلنَّبِيِّ - ﷺ -: الرَّجُلُ يُقَاتِلُ لِلْمَغْنَمِ، وَالرَّجُلُ يُقَاتِلُ لِيُذْكَرَ، وَيُقَاتِلُ لِيُرَى مَكَانُهُ، مَنْ فِي سَبِيلِ اللهِ؟ فَقَالَ: «مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا فَهْوَ فِي سَبِيلِ اللهِ». [انظر: ١٢٣ - مسلم: ١٩٠٤ - فتح ٦/ ٢٢٦]\nذكر فيه حديث أبي موسى الأشعري: قَالَ أَعْرَابِيٌّ لِلنَّبِيِّ - ﷺ -: الرَّجُلُ يُقَاتِلُ لِلْمَغْنَمِ، وَالرَّجُلُ يُقَاتِلُ لِيُذْكَرَ، وَيُقَاتِلُ لِيُرى مَكَانُهُ، مَنْ فِي سَبِيلِ اللهِ؟ فَقَالَ: \"مَنْ قَاتَلَ لِتَكُونَ كلِمَةُ اللهِ هِيَ العُلْيَا فَهْوَ فِي سَبِيلِ اللهِ\".\nهذا الحديث سلف في العلم في باب: من رفع رأسه قائمًا، والجهاد في باب: من قاتل لتكون كلمة الله هي العليا (^١).\nقَالَ المهلب: من قاتل في سبيل الله ونوى بعد إعلاء كلمة الله ما شاء فهو في سبيل الله، والله أعلم بمواقع أجورهم، ولا يصلح لمسلم أن يقاتل إلا ونيته مبنية على الغضب لله والرغبة في إعلاء كلمته. ويدل على ذَلِكَ أنه قد يقاتل من لا يرجو أن يسلبه من عريان ولا شيء معه، فيغرر بمهجته مستلذًّا لذلك، ولو أعطي ملء الأرض على أن يغرر بمهجته في غير سبيل الله ما غرر، ولكن سهل عليه ركوب ذَلِكَ استلذاذًا بإعلاء كلمة الله ونكاية عدوه والغضب لدينه.\nوقد أسلفنا في الأعمال بالنيات في الإيمان أن ما كان ابتداؤه لله من الأعمال لم يضره بعد ذَلِكَ ما عرض في نفسه وخطر بقلبه من حديث النفس ووسواس من الشيطان، ولا يزيله عن حكمه إعجاب المرء\n_________\n(^١) سلف برقم (٢٨١٠).","vol":"18","page":451},{"text":"اطلاع العباد عليه بعد مضيه على ما ندبه الله إليه ولا سروره بذلك، وإنما المكروه أن يبتدئه بنية غير مخلصة لله، فذلك الذي يستحق عامله عليه العقاب (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٥/ ٢٨٤ - ٢٨٥.","vol":"18","page":452},{"text":"<span data-type='title' id=toc-2219>١١ - باب قِسْمَةِ الإِمَامِ مَا يَقْدَمُ عَلَيْهِ، وَيَخبَأُ لِمَنْ لَمْ يَحْضُرْهُ أَوْ غَابَ عَنْهُ</span>\n٣١٢٧ - ثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ، أَنَّ النَّبِيَّ - ﷺ - أُهْدِيَتْ لَهُ أَقْبِيَةٌ مِنْ دِيبَاجٍ مُزَرَّرَةٌ بِالذَّهَبِ، فَقَسَمَهَا فِي نَاسٍ مِنْ أَصْحَابِهِ، وَعَزَلَ مِنْهَا وَاحِدًا لِمَخْرَمَةَ بْنِ نَوْفَلٍ، فَجَاءَ وَمَعَهُ ابْنُهُ المِسْوَرُ بْنُ مَخْرَمَةَ، فَقَامَ عَلَى البَابِ فَقَالَ: ادْعُهُ لِي. فَسَمِعَ النَّبِيُّ - ﷺ - صَوْتَهُ فَأَخَذَ قَبَاءً فَتَلَقَّاهُ بِهِ وَاسْتَقْبَلَهُ بِأَزْرَارِهِ فَقَالَ: «يَا أَبَا الْمِسْوَرِ، خَبَأْتُ هَذَا لَكَ، يَا أَبَا المِسْوَرِ، خَبَأْتُ هَذَا لَكَ». وَكَانَ فِي خُلُقِهِ شِدَّةٌ.\nوَرَوَاهُ ابْنُ عُلَيَّةَ عَنْ أَيُّوبَ. قَالَ حَاتِمُ بْنُ وَرْدَانَ: حَدَّثَنَا أَيُّوبُ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنِ المِسْوَرِ قَدِمَتْ عَلَى النَّبِيِّ - ﷺ - أَقْبِيَةٌ. تَابَعَهُ اللَّيْثُ عَنِ ابْنِ أَبِي مُلَيْكَةَ. [انظر: ٢٥٩٩ - فتح ٦/ ٢٢٦]\nذكر فيه حديث عبد الله ابن أبي مليكة وقوله: \"يَا أَبَا المِسْوَرِ (خبأنا) (^١) لك هذا\".\nوقد سلف في الشهادات في آخر باب: شهادة الأعمى (^٢)، ورواه ابن علية، عن أيوب، عن أبي عبد الرحمن، وقال حاتم بن وردان: ثَنَا أيوب، عن ابن أبي مليكة، عن المسور: قدمت على النبي - ﷺ - أقبية، وهذا أسنده هناك تابعه الليث، عن ابن أبي ملكية؛ وهذِه المتابعة أسندها في الهبة (^٣)، وهو حديث خرجه مسلم والأربعة (^٤)،\n_________\n(^١) في اليونينية ٤/ ٨٧: (خبأت) ليس عليها تعليق.\n(^٢) سلف برقم (٢٦٥٧).\n(^٣) يقصد متابعة الليث عن ابن أبي مليكة وسلفت مسندة برقم (٢٥٩٩) باب: كيف يقبض العبد والمتاع.\n(^٤) مسلم (١٠٥٨) كتاب الزكاة، باب: إعطاء من سأل بفحش وغلظة، وأبو داود =","vol":"18","page":453},{"text":"ورواه الإسماعيلي من حديث حماد بن زيد، عن أيوب، عن ابن أبي مليكة (^١) أن مخرمة أتى رسول الله - ﷺ -. فذكره.\nوهو ممكن ولا شك في حل ما أهدى له - ﷺ -؛ لأنه مخصوص مما أفاء الله عليه من غير قتال من أموال الكفار ويكون له دون سائر الناس، وله أن يؤثر به من شاء، ويمنع منه من شاء كما يفعل بالفيء، وكذلك خبأ القباء لمخرمة، ومن بعده من الخلفاء بخلافه في ذَلِكَ لا يكون له خاصة دون المسلمين؛ لأنه إنما أهدى إليه لأنه أميرهم، وقد سلف ذَلِكَ في الهبات واضحًا في هدايا المشركين.\nوفيه: ما كان عليه - ﷺ - من كرم الخلق ولين الكلمة والتواضع، ألا ترى أنه أستقبل مخرمة بأزرار القباء، وكناه مرتين، وألطف له في القول، وأراه إيثاره له واعتناءه به في مغيبه لقوله: \"خبأت هذا لك\" لما علم من شدة خلقه، فترضاه بذلك، فينبغي الاقتداء به.\n_________\n= (٤٠٢٨)، والترمذي (٢٨١٨)، والنسائي ٨/ ٢٠٥، ولم أقف عليه عند ابن ماجه.\n(^١) ورد بهامش الأصل: إن كان إخراج الإسماعيلي له كما كتب في الأصل فهو مرسل، وإن كانت (ابن) زائدة فهو مسند؛ لأن أبا ملكية صحابي وإني لا أعلم له رواية\" وقوله: وهو ممكن إن أراد رواية ابن أبي مليكة له فليس بممكن، وإن أراد إياه فهو ممكن فإني لا .. في رواية ابنه هذا أنه ممكن، والله أعلم.","vol":"18","page":454},{"text":"<span data-type='title' id=toc-2220>١٢ - باب كَيْفَ قَسَمَ النَّبِيُّ - ﷺ - قُرَيْظَةَ وَالنَّضِيَر؟ وَمَا أَعْطَى مِنْ ذَلِكَ فِي نَوَائِبِهِ</span>؟.\n٣١٢٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: كَانَ الرَّجُلُ يَجْعَلُ لِلنَّبِيِّ - ﷺ - النَّخَلَاتِ حَتَّى افْتَتَحَ قُرَيْظَةَ وَالنَّضِيرَ، فَكَانَ بَعْدَ ذَلِكَ يَرُدُّ عَلَيْهِمْ. [انظر: ٢٦٣٠ - مسلم: ١٧٧١ - فتح ٦/ ٢٢٧]\nذكر فيه حديث أنس - ﵁ -: كَانَ الرَّجُلُ يَجْعَلُ لِلنَّبِيِّ - ﷺ - النَّخَلَاتِ حَتَّى افْتَتَحَ قُرَيْظَةَ وَالنَّضيرَ، فَكَانَ بَعْدَ ذَلِكَ يَرُدُّ عَلَيْهِمْ.\nهذا الحديث أخرجه مسلم أيضًا (^١)، وذكره البخاري في غزوة الأحزاب بزيادة: وإن أهلي أمروني أن آتي النبي - ﷺ - فأسأله الذي كانوا أعطوه أو بعضه، وكان النبي - ﷺ - أعطاه أم أيمن، فجعلت الثوب في عنقي، تقول: كلا والله الذي لا إله إلا هو لا نعطيكم والنبي - ﷺ - يقول: \"لك كذا\" وتقول: (كلا. أعطاها) (^٢). حسبت أنه قَالَ عشر أمثالها أو كما قَالَ (^٣).\nومعنى: (كان الرجل يجعل للنبي - ﷺ - النخلات) يريد -والله أعلم- أن الأنصار كان الرجل منهم يعطي رسول الله - ﷺ - النخلة والرجل النخلتين والرجل الثلاث، كل واحد على قدر جدته وطيب نفسه؛ مواساة لرسول الله - ﷺ - ومشاركة له لقوته، وهذا من باب الهدية لا من باب الصدقة؛ لأنها محرمة عليهم.\nوأما سائر المهاجرين فكانوا قد نزل كل واحد منهم على رجل من\n_________\n(^١) مسلم (١٧٧١) كتاب الجهاد والسير، باب: رد المهاجرين إلى الأنصار منائحهم.\n(^٢) كذا بالأصل، وفي البخاري: كلا والله، حتى أعطاها.\n(^٣) سيأتي برقم (٤١٢٠).","vol":"18","page":455},{"text":"الأنصار فواساه وقاسمه، فكانوا كذلك إلى أن فتح الله الفتوح على رسوله، فرد عليهم ثمارهم، فأول ذَلِكَ النضير كانت مما أفاء الله عليه مما لم يوجف عليه بخيل ولا ركاب، وانجلى عنها أهلها بالرعب، فكانت خالصة لرسول الله - ﷺ - دون سائر الناس، وأنزل الله فيهم: ﴿مَا أَفَاءَ الله عَلَى رَسُولِهِ﴾ الآية [الحشر: ٦]. فحبس منها رسول الله لنوائبه وما يغزوه، وقسم أكثرها في المهاجرين خاصة دون الأنصار، وذلك أن رسول الله - ﷺ - قَالَ للأنصار: \"إن شئتم قسمت أموال بني النضير بينكم وبينهم وأقمتم على مواساتهم في ثماركم، وإن شئتم أعطيتها المهاجرين دونكم وقطعتم عنهم ما كنتم تعطونهم من ثماركم \" قالوا: بل تعطيهم دوننا ونقيم على مواساتهم. فأعطى رسول الله - ﷺ - المهاجرين دونهم، فاستغنى القوم جميعًا، استغنى المهاجرون مما أخذوا واستغنى الأنصار مما رجع إليهم من ثمارهم.\nوكانت أم أنس أعطت رسول الله - ﷺ - عذاقًا، وفي مسلم: نخلة، فتصرف في ثمارها بنفسه وعياله وضيفه، فلهذا آثر بها أم أيمن، ولو كانت إباحة لما أباحها لغيره؛ لأن المباح له بنفسه لا يباح له أن يبيح ذَلِكَ الشيء لغيره، بخلاف الموهوب له نفس رقبة الشيء فإنه يتصرف فيه كيف شاء، وامتنعت أم أيمن من رد المنيحة؛ لأنها ظنت أنها كانت هبة وتمليكًا لأصل الرقبة، فأراد - ﷺ - استطابة قلبها بالزيادة؛ تبرعًا منه وإكرامًا لها لما لها من حق الحضانة.\nوأما قريظة فإنها نقضت العهد بينها وبين رسول الله - ﷺ - وتحزبت مع الأحزاب، وكانوا كما قَالَ الله تعالى: ﴿إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ﴾ [الأحزاب: ١٠] قريظة، ولم يكن بينهم وبين رسول الله - ﷺ - خندق ﴿وَمِنْ أَسْفَلَ مِنْكُمْ﴾ [الأحزاب: ١٠] الأحزاب، فأرسل الله نصره وأرسل الريح على","vol":"18","page":456},{"text":"الأحزاب فلم تدع بناء إلا قلعته ولا آناء إلا قلبته، فانصرفوا خائبين، كما قَالَ تعالى: ﴿وَرَدَّ الله الَّذِينَ كَفَرُوا بِغَيْظِهِمْ﴾ الآية [الأحزاب: ٢٥].\nفلما انصرف رسول الله - ﷺ - من الأحزاب ساروا إلى قريظة، فحاصرهم حَتَّى نزلوا على حكم سعد بن معاذ، فحكم فيهم بأن تقتل المقاتلة وتسبى الذرية، فقسمها الشارع في أصحابه وأعطى من نصيبه في نوائبه، وزعموا كما قَالَ إسماعيل بن إسحاق: إن هذِه الغنيمة أول غنيمة قسمت على السهام، وجعل للفرس ولصاحبه ثلاثة أسهم وللرجل سهم.","vol":"18","page":457},{"text":"<span data-type='title' id=toc-2221>١٣ - باب بَرَكَةِ الغَازِي فِي مَالِهِ حَيًّا وَمَيِّتًا مَعَ النَّبِيِّ - ﷺ - وَوُلَاةِ الأَمْرِ</span>\n٣١٢٩ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: قُلْتُ لأَبِي أُسَامَةَ: أَحَدَّثَكُمْ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ قَالَ: لَمَّا وَقَفَ الزُّبَيْرُ يَوْمَ الجَمَلِ دَعَانِي، فَقُمْتُ إِلَى جَنْبِهِ فَقَالَ: يَا بُنَيِّ، إِنَّهُ لَا يُقْتَلُ اليَوْمَ إِلاَّ ظَالِمٌ أَوْ مَظْلُومٌ، وَإِنِّي لَا أُرَانِي إِلاَّ سَأُقْتَلُ اليَوْمَ مَظْلُومًا، وَإِنَّ مِنْ أَكْبَرِ هَمِّي لَدَيْنِي، أَفَتُرَى يُبْقِى دَيْنُنَا مِنْ مَالِنَا شَيْئًا؟ فَقَالَ: يَا بُنَيِّ، بِعْ مَالَنَا فَاقْضِ دَيْنِي. وَأَوْصَى بِالثُّلُثِ، وَثُلُثِهِ لِبَنِيهِ -يَعْنِي: عَبْدَ اللهِ بْنَ الزُّبَيْرِ يَقُولُ: ثُلُثُ الثُّلُثِ، فَإِنْ فَضَلَ مِنْ مَالِنَا فَضْلٌ بَعْدَ قَضَاءِ الدَّيْنِ شَيْءٌ فَثُلُثُهُ لِوَلَدِكَ. قَالَ هِشَامٌ: وَكَانَ بَعْضُ وَلَدِ عَبْدِ اللهِ قَدْ وَازَى بَعْضَ بَنِي الزُّبَيْرِ -خُبَيْبٌ وَعَبَّادٌ- وَلَهُ يَوْمَئِذٍ تِسْعَةُ بَنِينَ وَتِسْعُ بَنَاتٍ. قَالَ عَبْدُ اللهِ: فَجَعَلَ يُوصِينِي بِدَيْنِهِ وَيَقُولُ: يَا بُنَيِّ، إِنْ عَجَزْتَ عَنْهُ فِي شَيءٍ فَاسْتَعِنْ عَلَيْهِ مَوْلَايَ. قَالَ: فَوَاللهِ مَا دَرَيْتُ مَا أَرَادَ حَتَّى قُلْتُ: يَا أَبَتِ مَنْ مَوْلَاكَ قَالَ: الله. قَالَ: فَوَاللهِ مَا وَقَعْتُ فِي كُرْبَةٍ مِنْ دَيْنِهِ إِلاَّ قُلْتُ: يَا مَوْلَى الزُّبَيْرِ، اقْضِ عَنْهُ دَيْنَهُ. فَيَقْضِيهِ، فَقُتِلَ الزُّبَيْرُ - ﵁ - وَلَمْ يَدَعْ دِينَارًا وَلَا دِرْهَمًا، إِلاَّ أَرَضِينَ مِنْهَا الغَابَةُ، وَإِحْدَى عَشْرَةَ دَارًا بِالْمَدِينَةِ، وَدَارَيْنِ بِالْبَصْرَةِ، وَدَارًا بِالْكُوفَةِ، وَدَارًا بِمِصْرَ. قَالَ وَإِنَّمَا كَانَ دَيْنُهُ الذِي عَلَيْهِ أَنَّ الرَّجُلَ كَانَ يَأْتِيهِ بِالْمَالِ فَيَسْتَوْدِعُهُ إِيَّاهُ فَيَقُولُ الزُّبَيْرُ: لَا وَلَكِنَّهُ سَلَفٌ، فَإِنِّي أَخْشَى عَلَيْهِ الضَّيْعَةَ، وَمَا وَلِيَ إِمَارَةً قَطُّ وَلَا جِبَايَةَ خَرَاجٍ وَلَا شَيْئًا، إِلاَّ أَنْ يَكُونَ فِي غَزْوَةٍ مَعَ النَّبِيِّ - ﷺ - أَوْ مَعَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ - ﵃ - قَالَ عَبْدُ اللهِ بْنُ الزُّبَيْرِ: فَحَسَبْتُ مَا عَلَيْهِ مِنَ الدَّيْنِ فَوَجَدْتُهُ أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفٍ.\nقَالَ: فَلَقِيَ حَكِيمُ بْنُ حِزَامٍ عَبْدَ اللهِ بْنَ الزُّبَيْرِ فَقَالَ: يَا ابْنَ أَخِي، كَمْ عَلَى أَخِي مِنَ الدَّيْنِ فَكَتَمَهُ. فَقَالَ: مِائَةُ أَلْفٍ. فَقَالَ حَكِيمٌ: وَاللهِ مَا أُرَى أَمْوَالَكُمْ تَسَعُ لِهَذِهِ. فَقَالَ لَهُ عَبْدُ اللهِ: أَفَرَأَيْتَكَ إِنْ كَانَتْ أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفٍ؟ قَالَ: مَا أُرَاكُمْ تُطِيقُونَ هَذَا، فَإِنْ عَجَزْتُمْ عَنْ شَيءٍ مِنْهُ فَاسْتَعِينُوا بِي. قَالَ: وَكَانَ الزُّبَيْرُ اشْتَرَى الغَابَةَ","vol":"18","page":458},{"text":"بِسَبْعِينَ وَمِائَةِ أَلْفٍ، فَبَاعَهَا عَبْدُ اللهِ بِأَلْفِ أَلْفٍ وَسِتِّمِائَةِ أَلْفٍ ثُمَّ قَامَ فَقَالَ: مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ حَقٌّ فَلْيُوَافِنَا بِالْغَابَةِ، فَأَتَاهُ عَبْدُ اللهِ بْنُ جَعْفَرٍ، وَكَانَ لَهُ عَلَى الزُّبَيْرِ أَرْبَعُمِائَةِ أَلْفٍ فَقَالَ لِعَبْدِ اللهِ: إِنْ شِئْتُمْ تَرَكْتُهَا لَكُمْ. قَالَ عَبْدُ اللهِ: لَا. قَالَ: فَإِنْ شِئْتُمْ جَعَلْتُمُوهَا فِيمَا تُؤَخِّرُونَ إِنْ أَخَّرْتُمْ. فَقَالَ عَبْدُ اللهِ: لَا. قَالَ: قَالَ: فَاقْطَعُوا لِي قِطْعَةً. فَقَالَ عَبْدُ اللهِ: لَكَ مِنْ هَا هُنَا إِلَى هَا هُنَا. قَالَ: فَبَاعَ مِنْهَا فَقَضَى دَيْنَهُ فَأَوْفَاهُ، وَبَقِيَ مِنْهَا أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ، فَقَدِمَ عَلَى مُعَاوِيَةَ وَعِنْدَهُ عَمْرُو بْنُ عُثْمَانَ وَالْمُنْذِرُ بْنُ الزُّبَيْرِ وَابْنُ زَمْعَةَ فَقَالَ لَهُ مُعَاوِيَةُ: كَمْ قُوِّمَتِ الْغَابَةُ قَالَ: كُلُّ سَهْمٍ مِائَةَ أَلْفٍ. قَالَ: كَمْ بَقِيَ قَالَ: أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ. قَالَ الْمُنْذِرُ بْنُ الزُّبَيْرِ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. قَالَ عَمْرُو بْنُ عُثْمَانَ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. وَقَالَ ابْنُ زَمْعَةَ قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. فَقَالَ مُعَاوِيَةُ: كَمْ بَقِيَ فَقَالَ: سَهْمٌ وَنِصْفٌ. قَالَ: أَخَذْتُهُ بِخَمْسِينَ وَمِائَةِ أَلْفٍ. قَالَ: وَبَاعَ عَبْدُ اللهِ بْنُ جَعْفَرٍ نَصِيبَهُ مِنْ مُعَاوِيَةَ بِسِتِّمِائَةِ أَلْفٍ، فَلَمَّا فَرَغَ ابْنُ الزُّبَيْرِ مِنْ قَضَاءِ دَيْنِهِ قَالَ بَنُو الزُّبَيْرِ: اقْسِمْ بَيْنَنَا مِيرَاثَنَا. قَالَ: لَا، وَاللهِ لَا أَقْسِمُ بَيْنَكُمْ حَتَّى أُنَادِىَ بِالْمَوْسِمِ أَرْبَعَ سِنِينَ: أَلَا مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ دَيْنٌ فَلْيَأْتِنَا فَلْنَقْضِهِ. قَالَ: فَجَعَلَ كَلَّ سَنَةٍ يُنَادِى بِالْمَوْسِمِ، فَلَمَّا مَضَى أَرْبَعُ سِنِينَ: قَسَمَ بَيْنَهُمْ قَالَ: فَكَانَ لِلزُّبَيْرِ أَرْبَعُ نِسْوَةٍ، وَرَفَعَ الثُّلُثَ، فَأَصَابَ كُلَّ امْرَأَةٍ أَلْفُ أَلْفٍ وَمِائَتَا أَلْفٍ، فَجَمِيعُ مَالِهِ خَمْسُونَ أَلْفَ أَلْفٍ وَمِائَتَا أَلْفٍ. [فتح ٦/ ٢٢٧]\nذكر فيه حديث عبد الله بن الزبير: قَالَ: لَمَّا وَقَفَ الزُّبَيْرُ يَوْمَ الجَمَلِ دَعَانِي، فَقُمْتُ إِلَى جَنْبِهِ، فَقَالَ: يَا بُنَيِّ، إِنَّهُ لَا يُقْتَلُ اليَوْمَ إِلَّا ظَالِمٌ أَوْ مَظْلُومٌ، وَإِنِّي لَا أُرَانِي إِلَّا سَأُقْتَلُ اليَوْمَ مَظْلُومًا، وَإِنَّ أَكْبَرِ هَمِّي لَدَيْنِي، أَفَتُرى دَيْنُنَا يُبْقِي مِنْ مَالِنَا شَيْئًا؟ فَقَالَ: يَا بُنَي، بعْ مَالَنَا واقْضِ دَيْنِي. وَأَوْصَى بِالثُّلُثِ، وَثُلُثِهِ لِبَنِيهِ -يَعْنِي: عَبْدَ اللهِ بْنَ الزُّبَيْرِ- يَقُولُ ثُلُثُ الثُّلُثِ، فَإِنْ فَضلَ مِنْ مَالِنَا فَضْلٌ بَعْدَ قَضَاءِ الدَّيْنِ شَيْءٌ فَثُلُثُهُ لِوَلَدِكَ. قَالَ هِشَامٌ: وَكَانَ بَعْضُ وَلَدِ عَبْدِ اللهِ قَدْ وَازى بَعْضَ بَنِي الزُّبَيْرِ -","vol":"18","page":459},{"text":"خُبَيْبٌ وَعَبَّادٌ- وَلَهُ يَوْمَئِذٍ تِسْعَةُ بَنِينَ وَتِسْعُ بَنَاتٍ. قَالَ عَبْدُ اللهِ: فَجَعَلَ يُوصِينِي بِدَيْنِهِ وَيَقُولُ: يَا بُنيِّ، إِنْ عَجَزْتَ عَنْهُ فِي شَيْءٍ فَاسْتَعِنْ عَلَيْهِ مَوْلَايَ. قَالَ: فَوَاللهِ مَا دَرَيْتُ مَا أَرَادَ حَتَّى قُلْتُ: يَا أَبَةِ مَنْ مَوْلَاكَ؟ قَالَ: اللهُ. قَالَ: فَوَاللهِ مَا وَقَعْتُ فِي كُرْبَةٍ مِنْ دَيْنِهِ إِلَّا قُلْتُ: يَا مَوْلَى الزُّبَيْرِ، اقْضِ عَنْهُ دَيْنَهُ، فَيَقْضيهِ، فَقُتِلَ الزُّبَيْرُ - ﵁ - وَلَمْ يَدَعْ دِينَارًا وَلَا دِرْهَمًا إِلَّا أَرَضِينَ مِنْهَا الغَابَةُ، وَإِحْدَ عَشْرَ دَارًا بِالْمَدِينَةِ، وَدَارَيْنِ بالْبَصْرَةِ، وَدَارًا بالْكُوفَةِ، وَدَارًا بِمِصْرَ. قَالَ: وَإِنَّمَا كَانَ دَيْنُهُ الذِي عَلَيْهِ أنَّ الرَّجُلَ كَانَ يًاجتِيهِ بِالْمَالِ فَيَسْتَوْدِعُهُ إِيَّاهُ، فَيَقُولُ الزُّبَيْرُ: لَا، وَلَكِنَّهُ سَلَفٌ، فَإِنِّي أَخْشَى عَلَيْهِ الضَّيْعَةَ. وَمَا وَلِيَ إِمَارَةً قَطُّ، وَلَا جِبَايَةَ خَرَاجٍ وَلَا شَيْئًا، إِلَّا أَنْ يَكُونَ فِي غَزْوَةٍ مَعَ النَّبِيِّ - ﷺ - أوْ مَعَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ. قَالَ عَبْدُ اللهِ بْنُ الزُّبَيْرِ: فَحَسَبْتُ مَا عَلَيْهِ مِنَ الدَّيْنِ فَوَجَدْتُهُ أَلْفَى أَلْفٍ وَمِائَتَى أَلْفٍ. قَالَ: فَلَقِيَ حَكِيمُ بْنُ حِزَامٍ عَبْدَ اللهِ بْنَ الزُّبَيْرِ فَقَالَ: يَا ابن أَخِي، كَمْ عَلَى أَخِي مِنَ الدَّيْنِ؟ فَكتَمَهُ، فَقَالَ: مِائَةُ أَلْفٍ. فَقَالَ حَكِيمٌ: والله مَا أُرى أَمْوَالَكُمْ تَسَعُ لهذِه. فَقَالَ لَهُ عَبْدُ اللهِ: أَفَرَأَيْتَكَ إِنْ كَانَتْ أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفٍ؟ فقَالَ: مَا أُرَاكُمْ تُطِيقُونَ هذا، فَإِنْ عَجَزْتُمْ عَنْ شيءٍ مِنْهُ فَاسْتَعِينُوا بِي. قَالَ: وَكَانَ الزبَيْرُ اشْتَرى الغَابَةَ بِسَبْعِينَ وَمِائَةِ أَلْفٍ، فَبَاعَهَا عَبْدُ اللهِ بِأَلْفِ أَلْفٍ وَسِتِّمِائَةِ أَلْفٍ، ثُمَّ قَامَ فَقَالَ: مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ حَقٌّ فَلْيُوَافِنَا بِالْغَابَةِ. فَأَتى عَبْدُ اللهِ بْنُ جَعْفَرٍ، وَكَانَ لَهُ عَلَى الزُّبَيْرِ أَرْبَعُمِائَةِ أَلْفٍ، فَقَالَ لِعَبْدِ اللهِ: إِنْ شِئْتُمْ تَرَكْتُهَا لَكُمْ. فقَالَ عَبْدُ اللهِ: لَا. قَالَ: فإِنْ شِئْتُمْ جَعَلْتُمُوهَا فِيمَا تُؤَخِّرُونَ إِنْ أَخَّرْتُمْ. فَقَالَ عَبْدُ اللهِ: لَا. قَالَ: فإن شئتم: فَاقْطَعُوا لِي قِطْعَةً. فَقَالَ عَبْدُ اللهِ: لَكَ مِنْ هَا هُنَا إِلَى هَا هُنَا.\nقَالَ: فَبَاعَ مِنْهَا فَقَضَى دَيْنَهُ فَأَوْفَاهُ، وَبَقِيَ مِنْهَا أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ،","vol":"18","page":460},{"text":"فَقَدِمَ عَلَى مُعَاوِيَةَ وَعِنْدَهُ عَمْرُو بْنُ عُثْمَانَ وَالْمُنْذِرُ بْنُ الزُّبَيْرِ وَابْنُ زَمْعَةَ، فَقَالَ لَهُ مُعَاوِيَةُ: كَمْ قُوِّمَتِ الغَابَةُ؟ قَالَ: كُلُّ سَهْمٍ مِائَةَ أَلْفٍ. قَالَ: كَمْ بَقِيَ؟ قَالَ: أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ. قَالَ المُنْذِرُ بْنُ الزُّبَيْرِ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. قَالَ عَمْرُو بْنُ عُثْمَانَ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. قَالَ ابن زَمْعَةَ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. فَقَالَ مُعَاوِيَةُ: كَمْ بَقِيَ؟ فَقَالَ: سَهْمٌ وَنِصْفٌ. قَالَ: قد أَخَذْتُهُ بِخَمْسِينَ وَمِائَةِ أَلْفٍ. قَالَ: وَبَاعَ عَبْدُ اللهِ بْنُ جَعْفَرٍ نَصِيبَهُ مِنْ مُعَاوِيَةَ بِسِتِّمِائَةِ أَلْفٍ، قال فَلَمَّا فَرَغَ ابن الزُّبَيْرِ مِنْ قَضَاءِ دَيْنِهِ، قَالَ بَنُو الزُّبَيْرِ: اقْسِمْ بَيْنَنَا مِيرَاثَنَا. قَالَ: لَا، والله لَا أَقْسِمُ بَيْنَكُمْ حَتَّى أُنَادِيَ بِالْمَوْسمِ أَرْبَعَ سِنِينَ: أَلَا مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ دَيْن فَلْيَاتِنَا فَلْنَقْضِهِ. قَالَ: فَجَعَلَ كَلَّ سَنَةٍ يُنَادِي بِالْمَوْسِمِ، فَلَمَّا مَضى أَرْبَعُ سِنِينَ قَسَمَ بَيْنَهُمْ، قَالَ: فَكَانَ لِلزُّبَيْرِ أَرْبَعُ نِسْوَةٍ، وَرَفَعَ الثُّلُثَ، فَأَصَابت كُلَّ امْرَأَةٍ أَلْفُ أَلْفٍ وَمِائَتَا أَلْفٍ، فَجَمِيعُ مَالِهِ خَمْسُونَ أَلْفَ أَلْفٍ وَمِائَتَا أَلْفٍ.\nالشرح:\nهذا الحديث من أفراد البخاري، وذكره أصحاب الأطراف في مسند الزبير، والأشبه أن يكون من مسند ابنه؛ لأن أكثره من كلامه، ولقوله: (وما ولي إمارة قط إلا أن يكون في غزوة مع رسول الله - ﷺ -) وهذِه اللفظة فيها معنى الرفع.\nوعند الإسماعيلي عن جويرية: ثَنَا أبو أسامة، ثَنَا هشام، عن أبيه، عن عبد الله. والبخاري قَالَ: حَدَّثَنَا إسحاق بن إبراهيم: قلتُ لأبي أسامة: حدثكم هشام، عن أبيه، عن عبد الله به. وذكر الترمذي محسنًا عن عروة قَالَ: أوصى الزبير إلى ابنه عبد الله صبيحة الجمل","vol":"18","page":461},{"text":"فقال: ما مني عضو إلا وقد جرح مع رسول الله - ﷺ - حتى انتهى إلى فرجه (^١)، ورواه ابن سعد في \"طبقاته\"، في قتل الزبير ووصيته بدينه وثلث ماله، عن أبي أسامة حمَّاد بن أسامة بنحو حديث البخاري وطوله، غير أنه خالفه في موضع واحد، وهو قوله: أصاب كل امرأة من نسائه، ألف ألف ومائة ألف (^٢)، لا كما في البخاري: مائتا ألف، وعلى هاتين الروايتين لا تصح قسمة خمسين ألف ألف، ومائتا ألف، على دينه ووصيته وورثته، وإنما تصح قسمتها أن لو كان لكل امرأة ألف ألف فيكون الثُّمُن أربعة آلاف ألف، فتصح قسمة الورثة من اثنين وثلاثين ألف ألف، ثم يضاف إليها الثلث ستة عشر ألف ألف فتصير الجملتان ثمانية وأربعين ألف ألف، ثم يضاف إليها الدَّيْن ألفا ألف ومائتا ألف، فصارت الجمل كلها خمسين ألف ألف ومائتي ألف، ومنها تصح.\nورواية ابن سعد تصح من خمسة وخمسين ألف ألف، ورواية البخاري تصح من تسعة وخمسين ألف ألف، وثمانمائة ألف، فيجوز أن يكون المراد بقوله: وجميع ماله خمسون ألف ألف، ومائتا ألف قيمة تركته عند موته، لا ما زاد عليها بعد موته من غلة الأرضين والدور في مدة أربع سنين قبل قسمة التركة، ويدل عليه ما روى الواقدي عن أبي بكر بن أبي شيبة، عن هشام عن أبيه قال: كان قيمة ما ترك الزبير، أحدًا وخمسين أو اثنين وخمسين ألف ألف.\nوروى ابن سعد، عن القعنبي، عن ابن عيينة قال: قسم ميراث الزبير على أربعين ألف ألف (^٣)، وذكر الزبير بن بكار بن عبد الله بن مصعب بن\n_________\n(^١) الترمذي (٣٧٤٦).\n(^٢) \"الطبقات\" ٣/ ١٠٩.\n(^٣) \"الطبقات\" ٣/ ١١٠.","vol":"18","page":462},{"text":"ثابت بن عبد الله بن الزبير في بني عدي عاتكة بنت زيد بن عمرو بن نفيل زوج الزبير، وأن عبد الله بن الزبير أرسل إليها بثمانين ألف درهم، فقبضتها وصالحت عليها، قال الدمياطي: وبين قول الزبير بن بكار هذا، وقول غيره بنون بعيد، والعجب من الزبير مع تتبعه هذا العلم وتنفيره عنه، كيف خفي عليه توريث آبائه وأخواله تركاتهم.\nوقال ابن بطال أيضًا: قوله: فجميع ماله خمسون ألف ومائة ألف ألف غلط في الحساب، والصحيح فجميع ماله سبعة وخمسون ألف ألف، وتسعمائة ألف (^١)، وكذا قال ابن التين: هذا حساب فيه غلط، والصحيح أنه إذا خرج الثلث للوصية، وأصاب كلّ امرأة ألف ألف ومائتي ألف فيكون جميع المال على الحقيقة سبعة وخمسين ألف ألف وستمائة ألف، فأسقط من المال البخاري سبعة آلاف ألف وأربعمائة ألف، وقال ابن المنير: وهما جميعًا، ولم يبين صوابه (^٢).\nفائدة أخرى: ذكر الزبير أيضًا أن الزبير قتل وهو ابن سبع أو ست وستين وأنه كان أبيض، أشعر الكتفين، خفيف العارضين طويلًا تخط رجلاه الأرض إذا ركب الدابة، وذكر أيضًا بسنده قال: كان للزبير ألف مملوك يؤدون إليه الضريبة، لا يدخل بيت ماله منها درهمًا، يقول: يتصدق به، وقال أيضًا: باع الزبير دارًا له بستمائة ألف فجعلها في سبيل الله، وكانت الصحابة يوصون إليه فأوصى إليه عثمان بصدقته حتى يدرك عمرو بن عثمان، وأوصى إليه عبد الرحمن بن عوف، والمطيع بن الأسود، والمقداد بن عمرو، وعبد الله بن الزبير،\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٩٢ - ٢٩٣.\n(^٢) \"المتواري\" ص ١٩٤، وقول المصنف: ولم يبن صوابه. وهم، فقد قال ابن المنير: إنما هي \"وستمائة ألف\".","vol":"18","page":463},{"text":"وأوصى إليه أبو العاص بن الربيع بابنته أمامة بنت زينب بنت رسول الله - ﷺ - فزوجها الزبير علي بن أبي طالب. وقال له ابن مسعود: أنت من وصيتي في حلٍّ وبلٍّ، في أديم طابع، ولم يهاجر أحد معه إلاَّ أمه الزبير بن العوام، ونزلت الملائكة يوم بدر على سيما الزبير طيرًا بيضاء، عليهم عمائم صفر، وكان على الزبير يومئذٍ عمامة صفراء.\nفصل:\n(فإن فضل من مالنا فضل بعد قضاء الدين والوصية؛ فثلثه لولدك)، يعني: ثلث ذلك الفضل الذي أوصى به إلى المساكين من الثلث لبنيه، قاله ابن بطال (^١).\nوقوله: (فثلثه لولدك)، هو بالتشديد لتصح إضافته إلى ولده، أي: ليكون التثليث وصله إلى اتصال ثلث الثلث إليهم، حكاه الدمياطي عن بعض العلماء، ثم قال: وفيه نظر، وقال المهلب: قوله: ثلثه لبنيك يعني: ثلث الثلث الموصى به لحفدته، وهم بنو ابنه عبد الله.\nفصل:\nكان يوم الجمل عام ست وثلاثين، وقتل عثمان سنة خمس وثلاثين، فبويع لعلي، وكان أول من بايعه طلحة، فلما أحسّ بأصبع طلحة الخنصر الذي قطع يوم أحد قال: هذا الأمر لا يتم، ثم بايعه الزبير والناس، فاستأذنه طلحة والزبير في الخروج إلى مكة في عمرة، وكان موت عثمان في ذي الحجة بعد الأضحى فأذن لهما، ثم أتاه مروان فاستأذنه، فأذن له، وقال: أعلم بما يريدون، فكانت عائشة بمكة، فأتياها وقالا: إنا أكرهنا على البيعة، وأكرهنا مالك الأشتر النخعي،\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٩١.","vol":"18","page":464},{"text":"وسألاها الخروج إلى العراق ليستعان بهم أن يعود الأمر شورى، فلم يزالا بها، ولم يزل بها ابن الزبير عبد الله حتى خرجت معهم، فلما سمع ذلك علي خشي أن يأتيه أهل العراق فيُصنع به كما صُنع بعثمان، فقصد القوم إلى البصرة، وقصد علي الكوفة، فراسلهم ثم كان حرب يوم الجمل، فرمي طلحة بسهمٍ من ورائه من أهل عسكره، وانصرف الزبير قبل أن يبرد القتال نادمًا على ما وقع منه وقال: كنت لا أدري معنى قول الله تعالى: ﴿وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾ [الأنفال: ٢٥] حتى وقعت فيها، فأنزله عمرو بن جرموز التيمي السعدي وذبح له شاة، فلما نام الزبير وثب عليه ابن جرموز (^١) فقتله واحتزَّ رأسه وذهب إلى علي، فقيل لعلي: هذا ابن جرموز أتاك برأس الزبير، فقال: بشروا قاتل الزبير بالنار، وفي رواية: بشروا قاتل ابن صفية بالنار، وذكر ذلك عن رسول الله - ﷺ - فرمى عمرو بالرأس وهرب، وفيه تقول عاتكة بنت زيد بن عمرو بن نفيل وكان الزبير خلف عليها بعد عمر:\nغدر ابن جرموز بفارس بهمة … يوم اللقاء وكان غير معرّد\nيا عمرو لو نبهته لوجدته … لا طائشًا رعش الجنان ولا اليد\nثكلتك أمك إن ظفرت بمثله … فيما مضى فيمن يروح وبغتدي\nكم غمرة قد خاضها لم يثنه عنها … إيرادك يا ابن قفع القردد\n_________\n(^١) ورد بهامش الأصل ما نصه: ذكر أبو عمر في \"استيعابه\" في اسم ابن جرموز أقوالًا: أحدهما: عبد الله، ويقال: عمير، ويقال: عميرة، وقيل: نمير وابن جرموز السعدي- وأبى شيخنا القرافي فسماه (…) عمر، والذي يظهر أنه عمرو، بفتح العين وزيادة واو، لشعر عاتكة، وقد أنشده كذلك أبو عمر في \"استيعابه\" في ترجمته، والله أعلم.","vol":"18","page":465},{"text":"والله ربك إن قتلت لمسلما … حلّت عليك عقوبة المتعمد (^١)\nوكانت عائشة - ﵂ - (^٢) على جمل يسمى عسكر، كان ليعلى (^٣) بن مُنْيَة، أعطاها إياه، وكان اشتراه بمائتي دينار، فقامت عليه، وقصد أصحاب علي الجمل الذي هي عليه، فكان كل من أخذ بذمامه قتل ثم أخذه عبد الله بن الزبير فقالت: مَنْ هذا، قال: عبد الله، قالت: واثكل أسماء، فقاتله مالك بن عبد الله الأشتر النخعي فتجالد مع ابن الزبير حتى انقطعت أسيافهما وتعانقا، فجعل عبد الله يقول: اقتلوني ومالكًا، وجعل مالك يقول: اقتلوني وعبد الله، ولم يقدر لمالك أن يقول: اقتلوني وابن الزبير، ولا لابن الزبير أن يقول: والأشتر، ولو قال أحدهما لهجما عليهما الفريقان حتى يقتلا؛ لأن كلَّ واحدٍ منهما أمسك القتال على حزبه فأنجيا جراحًا وعرقب الجمل، وبادر محمد بن أبي بكر فأنزل أخته وكان مع عليٍّ؛ لأنه ربيبه، فجهزها علي بأثني عشر ألف درهم وصرفها إلى المدينة. وكان عبد الله بن جعفر ولي اشتراء جهازها، فاشترى لها ثلاثمائة ألف\n_________\n(^١) وررد بهامش الأصل ما نصه: قد كتبت هذِه الأبيات من \"الاستيعاب\"، والبيت الثالث أنشده شيخنا في هذا الشرح:\nثكلتك أمك إن قتلت لفارسا … بطلًا جريا يا ابن فقع القردد\nوأنشد البيت الرابع أيضًا.\nهل ظفرت بمثله … فيمن يروح ويغتدي\nولم يذكر شيخنا البيت الثالث في الأصل، فكان ينبغي أن أكتب الأبيات من الشرح، لكن كما اتفق.\n(^٢) ورد بهامش الأصل ما نصه: وأما القرطبي في \"التذكرة\" فنقل ذلك أعني مائتين عن أبي عمر، ثم نقل عن بعضهم بثمانين، ثم قال: والأول أصح، يعني: بمائتين.\n(^٣) ورد بهامش الأصل: كذا في \"الاستيعاب\" في ترجمة يعلق، وكتب ابن الأثير: تجاهه بثمانين.","vol":"18","page":466},{"text":"درهم، قال له علي: خذ لها من ييت المال اثني عشر ألفًا، ولولا أن عمر أعطاها إياها ما أعطيتها إياها، واحمل أنت ما بقي فانقضى أمر الجمل، وعاد الأمر بين علي ومعاوية، ثم خرجت الخوارج على علي، فقتلهم يوم النهروان، ثم طبقه عبد الرحمن بن ملجم، فقتله.\nفصل:\nأنكر قوم وقعة الجمل، قال القاضي عياض في \"الشفا\": فأما من أنكر ما عرف بالتواتر من الأخبار والسير والبلاد، التي لا يرجع إلى إبطال شريعة، ولا يفضي إلى إنكار قاعدة من الدين، كإنكار غزوة تبوك أو مؤتة، أو وجود أبي بكر وعمر، وقتل عثمان، وخلافة علي، مما علم بالنقل ضرورة، وليس في إنكاره جحد شريعة، فلا سبيل إلى تكفيره بجحد ذلك، وإنكار وقوع العمل به؛ إذ ليس في ذلك أكثر من المباهتة كإنكار هشام وعباد وقعة الجمل، ومحاربة مَنْ خالفه، فأمّا إن ضعَّف ذلك من أجل تهمة الناقلين ووَهَّم المسلمين أجمع فنكفره بذلك؛ لسريانه إلى إبطال الشريعة (^١).\nقلت: وممن أنكرها بعد هذين ابن حزم، ولعله نزع بذلك إلى براءة عائشة.\nفصل:\nقوله: (لا يُقتل اليوم إلا ظالم أو مظلوم). معناه والله أعلم: أن الصحابة في قتال بعضهم بعضًا كل له وجه من الصواب يعذر به عند الله، فلا يسوغ أن يطلق على أحد منهم أنه قصد الخطأ وقاتل على غير تأويل سائغ. هذا مذهب أهل السنة، وكل واحد منهم مجتهد\n_________\n(^١) \"الشفا بتعريف حقوق المصطفى\" ٢/ ٢٩٠.","vol":"18","page":467},{"text":"بحق عند نفسه، فالقاتل منهم والمقتول في الجنة إن شاء الله، والله يوسع لكل منهم رحمته كما سبقت لهم الحسنى؛ ذكره ابن بطال (^١).\nومعنى قوله: (إلا ظالم أو مظلوم) [ظالم] (^٢) في تأويله عند خصمه أو مخالفه، ومظلوم عند نفسه إن قتل، وإنما أراد الزبير أن يبين بقوله هذا أنَّ تقاتل الصحابة ليس كتقاتل أهل البغي والمعصية، الذي القاتل والمقتول منهم ظالم؛ لقوله - ﵇ -: \"إذا التقى المسلمان بسيفهما فالقاتل والمقتول في النار\" (^٣) لأنه لا تأويل لواحد منهم يعذر به عند ربه، ولا شبهة له من الحق يتعلق بها، فليس منهم أحد مظلومًا، بل كلهم ظالم.\nوكان الزبير وطلحة وجماعة من كبار الصحابة خرجوا مع عائشة -كما أسلفنا- لطلب قتلة عثمان، وإقامة الحد عليهم، ولم يخرجوا لقتال على؛ لأنه لا خلاف بين الأمة أن عليًّا أحق بالإمامة من جميع أهل زمانه، وكان قتلة عثمان لجئوا إلى علي، فرأى علي أنه لا ينبغي إسلامهم للقتل على هذا الوجه، حتى يسكن حال الأمة، وتجري المطالب على وجوهها، بالبينات وطرق الأحكام؛ إذ علم أنه أحق بالإمامة من جميع الأمة، ورجاء أن ينفذ الأمر على ما أوجب الله عليه، فهذا وجه منع علي المطلوبين يوم عثمان، فكان من قدر الله تعالى ما جرى به القلم من تقاتلهم؛ فلذلك قال الزبير لابنه ما قال؛ لما رأى من شدة الأمر، فإن الجماعة لا تنفصل إلاَّ عن تقاتل.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٩٠.\n(^٢) زيادة يقتضيها السياق.\n(^٣) سلف برقم (٣١) كتاب الإيمان، باب: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا﴾.","vol":"18","page":468},{"text":"وقال: (لا أراني إلاَّ سأقتل مظلومًا)؛ لأنه لم يبن علي قتال، ولا عزم عليه ولمَّا التقى الزحفان فرّوا فأتبعه ابن جرموز فقتله في طريقه، كذا قال ابن بطال (^١)، وقد أسلفنا خلافه، وأنه ضيفه، فلمَّا نام قتله، وقد يمكن للزبير أن يكون سمع قول رسول الله - ﷺ -: \"بشر قاتل ابن صفية بالنار\" (^٢)؛ فلذلك قال: لا أراني إلا سأقتل اليوم مظلومًا.\nوقال ابن التين: يريد بذلك، إمَّا متأول أراد بفعله وجه الله ولم يبعد في تأويله، وإما رجل من غير الصحابة أراد الدنيا وقاتل عليها فهو الظالم.\nفصل:\n(وإن من أكبر همّي لتديني)، أي: لم يبق عليَّ تباعة سواه. وقوله: (أفترى يبقي ديننا من مالنا شيئًا)، قاله استكثارًا لما عليه، وإشفاقًا من دينه.\nوفيه: الوصية عند الحرب؛ لأنه سبب مخوف كركوب البحر، واختلف لو تصدق حينئذٍ، وحرّر هل يكون ثلثهما أو من رأس مالهما. وفيه الوصية لبعض البنين.\nوقوله: وقد وازى بعض بني الزبير أي: حازاهم في السن، قاله ابن التين.\nوقال ابن بطال: يجوز أن يكون وازاهم في السن ويجوز أن يكون وازى بنو عبد الله في أنصبائهم فيه أولاد الزبير فيما حصل لهم من ميراث\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٩٠ - ٢٩١.\n(^٢) رواه أحمد ٣/ ٨٩ (٦٨١) وفي \"فضائل الصحابة\" ٢/ ٩٢٠ (١٢٧٢)، وابن سعد في \"الطبقات\" ٣/ ١٠٥، الطبراني ١/ ١٢٣ (٢٤٣) والحاكم ٣/ ٣٦٧ من حديث علي قال ابن حجر في \"الفتح\" ٦/ ٢٢٩: رواه أحمد وغيره من طريق زر بن حبيش عن علي بإسناد صحيح.","vol":"18","page":469},{"text":"الزبير أبيهم، قال: وهذا الوجه أولى، وإلا لم يكن لذكر كثرة أولاد الزبير معنى للموازاة في السن (^١).\nوفيه: دليل على دفع تأويل الشيعة على عائشة ومن تابعها في دعوى ظلمها؛ لأن الله تعالى لا يكون وليًّا للظالم. وخبيب كان أبوه عبد الله يكنى به، ويكنى أبا بكر، وأبا عبد الرحمن، أمر الوليد بعض عمّاله (^٢) فضرب خبيبًا بالسوط حتى مات.\nفصل:\nوأمّا قول الزبير للذين كانوا يستودعونه: (لا، ولكنه سلف)، إنما فعل ذلك خشية الضيعة كما هو مصرح به فيه فيظن به ظن السوء فيه، أو تقصير في حفظه، فرأى أن هذا أتقى لمروءته وأوثق لأصحاب الأموال؛ لأنه كان صاحب ذمة وأثرة وعقارات كثيرة، فرأى أن يجعل أموال الناس مضمونة عليه ولا يبقيها تحت شيءٍ من جواز التلف، لتطيب نفس صاحب الوديعة على دينه، وتطيب نفسه هو على ربح هذا المال.\nوقوله: (وما ولي إمارة قط ولا جباية خراج) أي: فيكثر ماله من هذا الوجه فيكون عليه فيه ظن سوء أو مغمز؛ كظن عمر والمسلمين والعمال حتى قاسمهم، بل كان كسبه من الجهاد وسهمانه مع رسول الله - ﷺ - وخليفته بعده، فبارك الله له في ماله لطيب أصله وربح أرباحًا بلغت ألوف الألوف، وقول عبد الله: قلت: من مولاك؟ لأن المولى ينطلق على معان منها: الناصر، والولي، يظن أن يريد أحدًا من الناس.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٢٩١.\n(^٢) ورد بهامش الأصل: الضارب هو عمر بن عبد العزيز.","vol":"18","page":470},{"text":"وقوله: (لم يدع إلا رباعًا) كان الزبير أخذ أرضين في سهمه حين الفتح، وأقطعهم الشارع أرضًا من بني النضير، وأقطعه الصديق أرضين، واشترى دورًا بالمدينة، واختط بالبصرة والكوفة ومصر حين مصرف، ففي هذا اتخاذ الربع. وفيه الابتياع للرباع إلا عند الضرورات؛ لقلة ما يدخل فيها من فساد المطعم؛ ولأنها تظفر كاسبها وتضنيه عن معاناة التجار التي لا تكاد تسلم من الأيمان الكاذبة، وقول الزور.\nفصل:\nقوله: (فحسبت ما عليه من الدين) هو بفتح السين من حسبت الشيء أحسبه حسابًا وحسبانًا.\nوحسبت بمعنى ظننت مكسورة العين، والمصدر الحسبان بكسر الحاء. وقول عبد الله لحكيم بن حزام: (إن دين أبي مائة ألف) وكتمه ألفي ألف ومائتي ألف، فهذا ليس بكذب؛ لأنه صدق في البعض وكتم بعضًا، وللإنسان إذا سئل عن خبر أن يخبر منه بما شاء، وله أن لا يخبر بشيء منه أصلًا. وإنما كتمه لئلا يستعظم حكيم ما استدانه الزبير فيظن بالزبير سوء ظن وقلة حزم، ويظن بعبد الله فاقة إلى معونته فينظر إليه بعين الاحتياج إليه، ففيه بعض التجاوز في القول.\nوفي قول حكيم ما كانت قريش عليه من الجود والكرم والمواساة. وفيه تنزه عبد الله وتركه قبول المعونة.\nوفي قول عبد الله بن جعفر ما كان عليه من الكرم، حتى إنه كان ينسب إلى الإتلاف والتبذير، كان يهب الكثير حتى ينفد ما عنده، فربما دخل منزله بعض أصحابه فلا يجد ما يطعمهم فيعمد إلى عكة كان فيها عسل فيقطعها ويعطيهم جلدها فيلعقون ما فيه. وقال له","vol":"18","page":471},{"text":"الحسن والحسين: لو اقتصرت عن إتلافك. فقال: إن الله عودنى أن يعطيني فأعطي، وأخشى إن قطعت أن يقطع عطائي.\nوفيه: أن الدين إنما يكره لمن لا وفاء له أو لمن يصرف ما يدين في غير وجهه.\nوفيه: استشراء المنذر من تركة أبيه.\nوفيه: تأخير قسمك مال الميت حتى يؤذنوا أهل دينه.\nوفيه: التربص بالدين حتى تباع الرباع.\nوفيه: النداء في ديون من يعرف بالدين.\nوفيه: النداء في الموسم لاجتماع الناس فيه، ولكثرة دين الزبير، لقوله: (لا أقسم حتى أنادي أربع سنين).\nوفيه: طاعة بني الزبير أخاهم في تأخير الدين.\nوفيه: ما كان عليه الصحابة من اتخاذ النساء.\nوفيه: أن الوصي له أن يمتنع من قسمة مال الميت الموصي حتى تسدد ديونه ووصاياه إذا كان الثلث يحملها، ولا تقسم ورثة الموصي مالًا حتى يؤدي دينه وتستبرأ أمانته.\nوفيه: جواز الوصية للحفدة إذا كان لهم آباء في الحياة يحجبونهم.\nوفيه: أن أجل المفقود والغائب أربع سنين كما قال مالك.\nوفيه: أن من وهب هبة ولم يقبلها الموهوب له أنها رد على واهبها، ولواهبها الاستمتاع؛ لأن ابن جعفر قال: (إن شئتم تركتها لكم) ولا يلزمه قوله - ﵇ -: \"العائد في هبته\" (^١) لأنه ليس بعود، وإنما يعود فيها إذا قبلت منه.\n_________\n(^١) سلف برقم (٢٥٨٩) كتاب الهبة، باب: هبة الرجل لامرأته والمرأة لزوجها.","vol":"18","page":472},{"text":"وفيه: أن سيد القوم قد يكون قوله وقبوله جائزًا على من إليه اتباع قومه، كما أن عبد الله لم يقبل الهدية وقد كان يجب أن يعرف ما عند ورثة أبيه كلهم، فكان قوله في الرد جائزًا على ورثة أبيه، كما كان قول الغرماء عند سبي هوازن في هبة أنصبائهم في السبي جائزًا على من تبعهم. وليس هذا من الأمر المحكوم به عند التشاح، لكنه محكوم به في شرف النفوس ومحاسن الأخلاق ولا سيما في ذلك الزمان المتقدم.\nفصل:\nوجه مطابقة الترجمة للحديث أن الزبير ما وسع عليه بولاية ولا جبابة، بل ببركة غزوه مع رسول الله - ﷺ -، فبورك له في سهامه من الغنائم لطيب أصلها وسداد معاملته فيها كما سلف. ونبه عليه ابن المنير أيضًا (^١)\n_________\n(^١) \"المتواري\" ص ١٩٣.","vol":"18","page":473},{"text":"<span data-type='title' id=toc-2222>١٤ - باب إِذَا بَعَثَ الإِمَامُ رَسُولًا فِي حَاجَةٍ أَوْ أَمَرَهُ بِالْمُقَامِ هَلْ يُسْهَمُ لَهُ</span>؟\n٣١٣٠ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عُثْمَانُ بْنُ مَوْهَبٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: إِنَّمَا تَغَيَّبَ عُثْمَانُ عَنْ بَدْرٍ، فَإِنَّهُ كَانَتْ تَحْتَهُ بِنْتُ رَسُولِ اللهِ - ﷺوَكَانَتْ مَرِيضَةً. فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «إِنَّ لَكَ أَجْرَ رَجُلٍ مِمَّنْ شَهِدَ بَدْرًا وَسَهْمَهُ». [٣٦٩٨، ٣٧٠٤، ٤٠٦٦، ٤٥١٣، ٤٥١٤، ٤٦٥٠، ٤٦٥١، ٧٠٩٥ - فتح ٦/ ٣٣٥]\nذكر فيه حديث ابن عمر - ﵄ - قَالَ: إِنَّمَا تَغَيَّبَ عُثْمَانُ عَنْ بَدْرٍ، فَإِنَّهُ كَانَتْ تَحْتَهُ ابنة رَسُولِ اللهِ - ﷺ - وكَانَتْ مَرِيضَةً. فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"إِنَّ لَكَ أَجْرَ رَجُلٍ مِمَّنْ شَهِدَ بَدْرًا وَسَهْمَهُ\".\nهذا الحديث راويه عن ابن عمر عثمان بن موهب.\nقال الجياني: كذا ورد هذا الإسناد عند ابن السكن وأبي زيد المروزي وغيرهما.\nوفي نسخة أبي محمد، عن أبي أحمد عمرو بن عبد الله، هكذا قال: عمرو، وصوابه: عثمان.\nوقد تكرر هذا الحديث في مناقب عثمان بجميع الرواة (^١).\nولعثمان ابن يقال له: عمرو بن عثمان. وهو الذي سماه شعبة محمدًا (^٢).\nقال الداودي: كان هذا من خواصه - ﵇ -. ولعله يريد أن تخلفه بسبب ابنته، وإلا فمن تخلف لمنفعة الجيش ورجع من عندهم لما يصلحهم، ثم\n_________\n(^١) سيأتي قريبًا برقم (٣٦٩٩).\n(^٢) \"تقييد المهمل\" ٢/ ٦٤٠ - ٦٤١.","vol":"18","page":474},{"text":"غنموا في غيبته فله سهمه، هذا مشهور مذهب مالك (^١).\nوكان الذين غابوا في مصلحة الجيش عشرة، منهم عثمان، فضرب رسول الله لهم، وهذا من فضائل عثمان. وأهل البدع يعيبونه بذلك، وبئس ما صنعوا. وكانت زوجته هذِه رقية، توفيت ورسول الله - ﷺ - في بدر، ثم زوجه أم كلثوم، فتوفيت تحته سنة تسع، وهي التي غسلتها أم عطية.\nوحاصل ما للعلماء فيمن لم يشهد الوقعة هل يسهم له قولان، فعند أبي حنيفة وأصحابه أن من بعثه الإمام في حاجة حتى غنم الإمام أنه يسهم له، وكذلك المدد يلحقون أرض الحرب بعد الغنيمة أنهم شركاؤهم فيها، وأخذوا بحديث الباب.\nقالوا: وقد ذكر أهل السير أن سعيد بن زيد بعثه رسول الله - ﷺ - لحاجة له. وأمر طلحة بالمقام في (مكان) (^٢) ذكره له وأسهم لهما، وقال: \"لكما أجر من شهد\" (^٣).\nوعند مالك والثوري والليث والأوزاعي والشافعي (وأحمد) (^٤) وأبي ثور أنه لا يسهم إلا لمن شهد القتال (^٥)، وبذلك حكم عمر وكتب به إلى عماله بالكوفة.\nواحتج لهؤلاء بحديث أبي هريرة أنه قدم على رسول الله - ﷺ - وهو بخيبر بعد ما فتحوها، فقلت: أسهم لي. فقال بعض بني سعيد بن\n_________\n(^١) انظر: \"النوادر والزيادات\" ٣/ ١٩٢ - ١٩٣، \"المنتقى\" ٣/ ١٧٨.\n(^٢) في (ص ١): مقام.\n(^٣) رواه البيهقي ٦/ ٢٩٣.\n(^٤) من (ص ١).\n(^٥) \"الأم\" للشافعي ٧/ ٣١٢، و\"المنتقى\" للباجي ٣/ ١٧٨.","vol":"18","page":475},{"text":"العاصي: لا تسهم له يا رسول الله فذكر الحديث (^١).\nوحجة أهل المقالة الأولى أنه - ﵇ - قال \"إن عثمان انطلق في حاجة الله ورسوله\" (^٢) فضرب له بسهم، ولم يضرب لأحد غيره، أفلا ترى أنه جعله كمن حضر؟! فيقاس عليه غيره مما في معناه.\nوأما حديث أبي هريرة فوجهه أنه - ﵇ - وجه أبانًا إلى نجد قبل أن يتهيأ خروجه إلى خيبر، ثم حدث من خروج رسول الله - ﷺ - إلى خيبر ما حدث، فكان ما غاب فيه أبان من ذلك، ليس هو لشغل شغله رسول الله - ﷺ - عن حضوره خيبر بعد إرادته إياها، فيكون كمن حضرها (^٣).\nفهذان الحديثان أصلان لكل من أراد الخروج مع الإمام إلى قتال العدو، فرده الإمام عن ذلك بأمر آخر من أمور المسلمين، فتشاغل به حتى غنم الإمام، فهو كمن حضر يسهم له. وكل من تشاغل بشغل نفسه أو بشغل المسلمين فمن كان دخوله فيه متقدمًا ثم حدث للإمام قتال عدو فتوجه له فغنم، فلا حق للرجل في الغنيمة، وهي لمن حضرها.\nواحتج أهل المقالة الثانية فقالوا: إن إعطاء رسول الله - ﷺ - لعثمان وهو لم يحضر بدرًا خصوص له؛ لأن الله تعالى جعل الغنائم لمن غنمها.\n_________\n(^١) سلف برقم (٢٨٢٧) كتاب: الجهاد والسير، باب: الكافر يقتل المسلم ثم يسلم.\n(^٢) رواه أبو داود (٢٧٢٦) والطحاوي في \"شرح معاني الآثار\" ٣/ ٢٤٤، والطبراني في \"الأوسط\" ٨/ ٢٣٢ بلفظ \"حبس\" بدل \"انطلق\"، والحاكم ٣/ ٩٨ كلهم من حديث ابن عمر، ورواه الترمذي (٣٧٠٢) من حديث أنس بن مالك، وقال: حسن صحيح غريب وصححه الألباني من حديث ابن عمر كما في \"صحيح أبي داود\" (٢٤٣٧)، وضعفه من رواية أنس كما في \"المشكاة\" ٣/ ١٧١٣.\n(^٣) سيأتي برقم (٤٢٣٨) كتاب: المغازي، باب: غزوة خيبر.","vol":"18","page":476},{"text":"والدليل على خصوصه قوله - ﵇ - لعثمان: \"إن لك أجر رجل ممن شهد بدرًا وسهمه\" وهذا لا سبيل أن يعلمه غير الشارع، وقد أسلفناه عن الداودي أيضًا.\nوذكر الطبري عن قوم من أهل العلم أنهم قالوا: إنما أعطى عثمان يوم بدر من سهمه - ﵇ - من الخمس، واحتجوا بقوله - ﵇ - يوم حنين: \"ما لي مما أفاء الله عليكم إلا الخمس، وهو مردود فيكم\" (^١) فدل ذلك أنه لم يعط أحدًا لم يشهد الوقعة من الغنيمة، وإنما أعطاهم من نصيبه.\n_________\n(^١) روي من حديث عدة من الصحابة منهم عبادة بن الصامت، رواه النسائي ٧/ ١٣١، وأحمد ٥/ ٣١٦ مطولًا، ٥/ ٣١٩ مختصرًا بموضع الشاهد، وابن حبان ١١/ ١٩٣ (٤٨٥٥) مطولًا، والطحاوي في \"شرح معاني الآثار\" ٣/ ٢٤١، والحاكم ٣/ ٤٩ ومن طريقه البيهقي ٣/ ٣٠٣ وصححه الألباني في \"صحيح الجامع\" (٧٨٧٢).","vol":"18","page":477},{"text":"<span data-type='title' id=toc-2223>١٥ - باب وَمِنَ الدَّلِيلِ عَلَى أَنَّ الخُمُسَ لِنَوَائِبِ المُسْلِمِيَن مَا سَأَلَ هَوَازِنُ النَّبِيَّ - ﷺ - بِرَضَاعِهِ فِيهِمْ، فَتَحَلَّلَ مِنَ المُسْلِمِيَن، وَمَا كَانَ النَّبِيُّ - ﷺ - يَعِدُ النَّاسَ أَنْ يُعْطِيَهُمْ مِنَ الفَيْءِ وَالأنفالِ مِنَ الخمُسِ، وَمَا أعْطَى الأنْصَارَ، وَمَا أَعْطَى جَابِرَ بْنَ عَبْدِ الله تَمْرَ خَيْبَرَ</span>\n٣١٣١، ٣١٣٢ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: وَزَعَمَ عُرْوَةُ أَنَّ مَرْوَانَ بْنَ الحَكَمِ وَمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «أَحَبُّ الحَدِيثِ إِلَيَّ أَصْدَقُهُ، فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ إِمَّا السَّبْيَ وَإِمَّا المَالَ، وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِهِمْ».\nوَقَدْ كَانَ رَسُولُ اللهِ - ﷺ - انْتَظَرَ آخِرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً، حِينَ قَفَلَ مِنَ الطَّائِفِ، فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ رَسُولَ اللهِ - ﷺ - غَيْرُ رَادٍّ إِلَيْهِمْ إِلاَّ إِحْدَى الطَّائِفَتَيْنِ. قَالُوا: فَإِنَّا نَخْتَارُ سَبْيَنَا.\nفَقَامَ رَسُولُ اللهِ - ﷺ - فِي المُسْلِمِينَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: «أَمَّا بَعْدُ، فَإِنَّ إِخْوَانَكُمْ هَؤُلَاءِ قَدْ جَاءُونَا تَائِبِينَ، وَإِنِّي قَدْ رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ، مَنْ أَحَبَّ أَنْ يُطَيِّبَ فَلْيَفْعَلْ، وَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ الله عَلَيْنَا فَلْيَفْعَلْ».\nفَقَالَ النَّاسُ: قَدْ طَيَّبْنَا ذَلِكَ يَا رَسُولَ اللهِ لَهُمْ. فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «إِنَّا لَا نَدْرِى مَنْ أَذِنَ مِنْكُمْ في ذَلِكَ مِمَّنْ لَمْ يَأْذَنْ، فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ» فَرَجَعَ النَّاسُ، فَكَلَّمَهُمْ عُرَفَاؤُهُمْ، ثُمَّ رَجَعُوا إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرُوهُ أَنَّهُمْ قَدْ طَيَّبُوا فَأَذِنُوا. فَهَذَا الذِي بَلَغَنَا عَنْ سَبْيِ هَوَازِنَ. [انظر: ٢٣٠٧، ٢٣٠٨ - فتح ٦/ ٢٣٦]","vol":"18","page":478},{"text":"٣١٣٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا حَمَّادٌ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ قَالَ: وَحَدَّثَنِي الْقَاسِمُ بْنُ عَاصِمٍ الْكُلَيْبِيُّ -وَأَنَا لِحَدِيثِ القَاسِمِ أَحْفَظُ- عَنْ زَهْدَمٍ قَالَ: كُنَّا عِنْدَ أَبِي مُوسَى، فَأُتِيَ ذَكَرَ دَجَاجَةً وَعِنْدَهُ رَجُلٌ مِنْ بَنِي تَيْمِ اللهِ أَحْمَرُ كَأَنَّهُ مِنَ المَوَالِي، فَدَعَاهُ لِلطَّعَامِ فَقَالَ: إِنِّي رَأَيْتُهُ يَأْكُلُ شَيْئًا، فَقَذِرْتُهُ، فَحَلَفْتُ لَا آكُلُ.\nفَقَالَ: هَلُمَّ فَلأُحَدِّثْكُمْ عَنْ ذَاكَ، إِنِّي أَتَيْتُ النَّبِيَّ - ﷺ - فِي نَفَرٍ مِنَ الأَشْعَرِيِّينَ نَسْتَحْمِلُهُ فَقَالَ: «وَاللهِ لَا أَحْمِلُكُمْ، وَمَا عِنْدِي مَا أَحْمِلُكُمْ». وَأُتِىَ رَسُولُ اللهِ - ﷺ - بِنَهْبِ إِبِلٍ، فَسَأَلَ عَنَّا فَقَالَ: «أَيْنَ النَّفَرُ الأَشْعَرِيُّونَ؟».\nفَأَمَرَ لَنَا بِخَمْسِ ذَوْدٍ غُرِّ الذُّرَى، فَلَمَّا انْطَلَقْنَا قُلْنَا: مَا صَنَعْنَا؟ لَا يُبَارَكُ لَنَا، فَرَجَعْنَا إِلَيْهِ فَقُلْنَا: إِنَّا سَأَلْنَاكَ أَنْ تَحْمِلَنَا، فَحَلَفْتَ أَنْ لَا تَحْمِلَنَا أَفَنَسِيتَ؟ قَالَ: «لَسْتُ أَنَا حَمَلْتُكُمْ، وَلَكِنَّ اللهَ حَمَلَكُمْ، وَإِنِّي وَاللهِ إِنْ شَاءَ الله لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلاَّ أَتَيْتُ الذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا». [٤٣٨٥، ٤٤١٥، ٥٥١٧، ٥٥١٨. ٦٦٤٩، ٦٦٧٨، ٦٦٨٠، ٦٧١٨، ٦٧١٩، ٦٧٢١، ٧٥٥٥ - مسلم: ١٦٤٩: (٩) - فتح ٦/ ٢٣٦]\n\n٣١٣٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ سَرِيَّةً فِيهَا عَبْدُ اللهِ قِبَلَ نَجْدٍ، فَغَنِمُوا إِبِلًا كَثِيرًا، فَكَانَتْ سِهَامُهُمُ اثْنَيْ عَشَرَ بَعِيرًا -أَوْ أَحَدَ عَشَرَ بَعِيرًا- وَنُفِّلُوا بَعِيرًا بَعِيرًا. [٤٣٣٨ - مسلم: ١٧٤٩ - فتح ٦/ ٢٣٧]\n\n٣١٣٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، أَخْبَرَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُنَفِّلُ بَعْضَ مَنْ يَبْعَثُ مِنَ السَّرَايَا لأَنْفُسِهِمْ خَاصَّةً سِوَى قِسْمِ عَامَّةِ الجَيْشِ. [مسلم: ١٧٥٠ - فتح ٦/ ٢٣٧]\n\n٣١٣٦ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: بَلَغَنَا مَخْرَجُ النَّبِيِّ - ﷺ - وَنَحْنُ بِالْيَمَنِ فَخَرَجْنَا مُهَاجِرِينَ إِلَيْهِ، أَنَا وَأَخَوَانِ لِي، أَنَا أَصْغَرُهُمْ، أَحَدُهُمَا أَبُو بُرْدَةَ وَالآخَرُ أَبُو رُهْمٍ -إِمَّا","vol":"18","page":479},{"text":"قَالَ: فِي بِضْعٍ، وَإِمَّا قَالَ: في ثَلَاثَةٍ وَخَمْسِينَ أَوِ اثْنَيْنِ وَخَمْسِينَ رَجُلًا مِنْ قَوْمِي- فَرَكِبْنَا سَفِينَةً، فَأَلْقَتْنَا سَفِينَتُنَا إِلَى النَّجَاشِيِّ بِالْحَبَشَةِ، وَوَافَقْنَا جَعْفَرَ بْنَ أَبِي طَالِبٍ وَأَصْحَابَهُ عِنْدَهُ فَقَالَ جَعْفَرٌ: إِنَّ رَسُولَ اللهِ - ﷺ - بَعَثَنَا هَا هُنَا، وَأَمَرَنَا بِالإِقَامَةِ فَأَقِيمُوا مَعَنَا. فَأَقَمْنَا مَعَهُ، حَتَّى قَدِمْنَا جَمِيعًا، فَوَافَقْنَا النَّبِيَّ - ﷺ - حِينَ افْتَتَحَ خَيْبَرَ، فَأَسْهَمَ لَنَا -أَوْ قَالَ: فَأَعْطَانَا مِنْهَا- وَمَا قَسَمَ لأَحَدٍ غَابَ عَنْ فَتْحِ خَيْبَرَ مِنْهَا شَيْئًا، إِلاَّ لِمَنْ شَهِدَ مَعَهُ، إِلاَّ أَصْحَابَ سَفِينَتِنَا مَعَ جَعْفَرٍ وَأَصْحَابِهِ، قَسَمَ لَهُمْ مَعَهُمْ. [٣٨٧٦، ٤٢٣٠، ٤٢٣٣ - مسلم: ٢٥٠٢ - فتح ٦/ ٢٣٧]\n\n٣١٣٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُحَمَّدُ بْنُ المُنْكَدِرِ، سَمِعَ جَابِرًا - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ قَدْ جَاءَنِي مَالُ الْبَحْرَيْنِ لَقَدْ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا».\nفَلَمْ يَجِئْ حَتَّى قُبِضَ النَّبِيُّ - ﷺ -، فَلَمَّا جَاءَ مَالُ البَحْرَيْنِ أَمَرَ أَبُو بَكْرٍ مُنَادِيًا فَنَادَى مَنْ كَانَ لَهُ عِنْدَ رَسُولِ اللهِ - ﷺ - دَيْنٌ أَوْ عِدَةٌ فَلْيَأْتِنَا. فَأَتَيْتُهُ فَقُلْتُ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ لِي كَذَا وَكَذَا. فَحَثَا لِي ثَلَاثًا -وَجَعَلَ سُفْيَانُ يَحْثُو بِكَفَّيْهِ جَمِيعًا، ثُمَّ قَالَ لَنَا: هَكَذَا قَالَ لَنَا ابْنُ المُنْكَدِرِ- وَقَالَ مَرَّةً: فَأَتَيْتُ أَبَا بَكْرٍ فَسَأَلْتُ فَلَمْ يُعْطِنِي، ثُمَّ أَتَيْتُهُ فَلَمْ يُعْطِنِي، ثُمَّ أَتَيْتُهُ الثَّالِثَةَ فَقُلْتُ: سَأَلْتُكَ فَلَمْ تُعْطِنِي، ثُمَّ سَأَلْتُكَ فَلَمْ تُعْطِنِي، ثُمَّ سَأَلْتُكَ فَلَمْ تُعْطِنِي، فَإِمَّا أَنْ تُعْطِيَنِي، وَإِمَّا أَنْ تَبْخَلَ عَنِّي.\nقَالَ: قُلْتَ: تَبْخَلُ عَلَيَّ مَا مَنَعْتُكَ مِنْ مَرَّةٍ إِلاَّ وَأَنَا أُرِيدُ أَنْ أُعْطِيَكَ. قَالَ سُفْيَانُ: وَحَدَّثَنَا عَمْرٌو عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ جَابِرٍ: فَحَثَا لِي حَثْيَةً وَقَالَ: عُدَّهَا. فَوَجَدْتُهَا خَمْسَمِائَةٍ قَالَ: فَخُذْ مِثْلَهَا مَرَّتَيْنِ. وَقَالَ يَعْنِي: ابْنَ المُنْكَدِرِ: وَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ. [انظر: ٢٢٩٦ - مسلم: ٢٣١٤ - فتح ٦/ ٢٣٧]\n\n٣١٣٨ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا قُرَّةُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: بَيْنَمَا رَسُولُ اللهِ - ﷺ - يَقْسِمُ غَنِيمَةً بِالْجِعْرَانَةِ إِذْ قَالَ لَهُ رَجُلٌ: اعْدِلْ. فَقَالَ لَهُ: «شَقِيتَ إِنْ لَمْ أَعْدِلْ». [مسلم: ١٠٦٣ - فتح ٦/ ٢٣٨]\nذكر فيه سبعة أحاديث:","vol":"18","page":480},{"text":"أحدها: حديث مروان والمسور أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ، فَقَالَ لَهُمْ: \"أَحَبُّ الحَدِيثِ إِلَيَّ أَصْدَقُهُ، فَاخْتَارُوا إِحْدى الطَّائِفَتَيْنِ: إِمَّا السَّبْيَ وَإِمَّا المَالَ .. \" الحديث.\nوقد سلف في الوكالة (^١).\nثانيها: حديث أبي موسى ساقه من حديث حماد، حدثنا أَيُّوب، عَنْ أَبِي قِلَابَةَ، قَالَ: وَحَدَّثَنِي القَاسِمُ بْنُ عَاصِمٍ الكُلَيْبِيُّ -وَأَنَا لِحَدِيثِ القَاسِم أَحْفَظُ- عَنْ زَهْدَمٍ قَالَ: كُنَّا عِنْدَ أَبِي مُوسَى … فذكر الحديث وفي آَخره: ثم أُتِيَ رَسُولُ اللهِ - ﷺ - بِنَهْبِ إِبِلٍ، فَسَأَلَ عَنَّا فَأَمَرَ لَنَا بِخَمْسِ ذَوْدٍ غُرِّ الذُّرى، ثم ساق (بقيته) (^٢).\nوالقائل: (وحدثني) (^٣) القاسم هو أيوب وكليب ورباح ابنا يربوع بن حنظلة بن مالك بن زيد مناه بن تميم. ويأتي في آخر المغازي والذبائح والأيمان والنذور (^٤)، وأخرجه مسلم أيضًا (^٥).\nثالثها: حديث بَعَثَ سَرِيَّةً فِيهَا عَبْدُ اللهِ قِبَلَ نَجْدٍ، فَغَنِمُوا إِبِلًا كَثِيرًا، فَكَانَتْ سِهَامُهُمُ اثْنَيْ عَشَرَ بَعِيرًا -أَوْ أَحَدَ عَشَرَ بَعِيرًا- وَنُفِّلُوا بَعِيرًا بَعِيرًا، وقد سلف (^٦).\n_________\n(^١) سبق برقم (٢٣٠٧) باب: إذا وهب شيئًا لوكيل أو شفيع قوم جاز.\n(^٢) في (ص ١): حديثه.\n(^٣) من (ص ١).\n(^٤) سيأتي في المغازي برقم (٤٣٨٥) باب: قدوم الأشعريين وأهل اليمن، ويأتي في الذبائح برقم (٥٥١٨) باب: لحم الدجاج، ويأتي في الأيمان والنذور برقم (٦٦٤٩) باب: لا تحلفوا بآبائكم.\n(^٥) مسلم (١٦٤٩) كتاب: الأيمان، باب: من حلف يمينًا.\n(^٦) قلت: بل سيأتي في المغازي برقم (٤٣٣٨) برقم (٤٣٣٨) باب: السرية التي قبل نجد.","vol":"18","page":481},{"text":"رابعها: حديثه أيضًا أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُنَفِّلُ بَعْضَ مَنْ يَبْعَثُ مِنَ السَّرَايَا لأَنْفُسِهِمْ خَاصَّةً سِوى قِسْمِ عَامَّةِ الجَيْشِ.\nخامسها: حديث أبي موسى: بَلَغَنَا مَخْرَجُ النَّبِيِّ - ﷺ - وَنَحْنُ بِالْيَمَنِ .. الحديث ويأتي أيضًا في الهجرة والمغازي، وأخرجه مسلم (^١).\nسادسها: حديث جَابِرٍ في البحرين سلف في الهبة (^٢) والزيادة التي فيه في باب من تكفل عن ميت دينًا (^٣).\nسابعها: حديثه أيضًا بَيْنَمَا رَسُولُ اللهِ - ﷺ - يَقْسِمُ غَنِيمَةً بِالْجِعْرَانَةِ، إِذْ قَالَ لَهُ رَجُلٌ: اعْدِلْ. فَقَالَ لَهُ: \"لقد شَقِيتَ إِنْ لَمْ أَعْدِلْ\" وهو من أفراده.\nالشرح:\nهذا القائل هو ذو الخويصرة التميمى كما ذكر ابن إسحاق، رجل من بني تميم (^٤).\nوفي رواية أخرى قال: هذِه قسمة ما أريد بها وجه الله (^٥). وحديث أبي موسى ليس مطابقًا لما ترجم له؛ بل ظاهره يعني الأول أنه قسم لهم\n_________\n(^١) سيأتي في مناقب الأنصار برقم (٣٨٧٦) باب: هجرة الحبشة، وفي كتاب المغازي برقم (٤٢٣٠)، (٤٢٣٣) باب: غزوة خيبر، ورواه مسلم (٢٥٢) كتاب: فضائل الصحابة، باب: من فضائل جعفر بن أبي طالب.\n(^٢) سلف برقم (٢٥٩٨) باب: إذا وهب هبة أو وعد ..\n(^٣) سلف برقم (٢٢٩٦) كتاب: الكفالة.\n(^٤) سيأتي من حديث أبي سعيد برقم (٣٦١٠) كتاب: المناقب، باب: علامات النبوة في الإسلام.\nقال: بينما نحن عند رسول الله - ﷺوهو يقسم قسمًا أتاه ذو الخويصرة، وهو رجل من بني تميم، فقال: يا رسول الله اعدل .. إلخ، و\"سيرة ابن هشام\" ٤/ ١٤٤.\n(^٥) ستأتي من حديث عبد الله بن مسعود برقم (٣٤٠٥) كتاب: أحاديث الأنبياء، وقبله برقم (٣١٥٠) عنه بلفظ مقارب.","vol":"18","page":482},{"text":"من أصل الغنيمة مع الغانمين، وإن كانوا غائبين تخصيصًا لهم لا من الخمس، إذ لو كان منه لم تظهر الخصوصية لعامة المسلمين، والحديث ناطق مما ذكره ابن المنير (^١).\nوذكر موسى بن عقبة أنه - ﵇ - استطاب أنفس الغانمين بما أعطى أصحاب السفينة كما فعل في سبي هوازن، وقيل: إنما أعطاهم مما لا يفتح بقتال مما قد أجلى عنه أهله بالرعب، فصار فيئًا؛ لأنه لا يوجف عليه بخيل ولا ركاب، وبعض خيبر كانت هكذا.\nوقال آخرون منهم ابن حبيب: إنما أعطاهم من الخمس الذي له أن يضعه باجتهاده. قال السهيلي: وقول من قال: إنه أعطى المؤلفة من خمس الخمس مردود؛ لأن هذا ملكه فلا كلام لأحد فيه. وقيل: أعطاهم من رأس الغنيمة، وذلك خصوص به، قال تعالى: ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ [الأنفال: ١] ويرده ما قيل من نسخها (^٢). والذي اختاره أبو عبيد أن إعطاءهم كان من الخمس كما سيأتي (^٣).\nفصل:\nغرض البخاري في الباب أن يبين أن إعطاء رسول الله - ﷺ - في نوائب المسلمين إنما هو من الفيء والخمس اللذين أمرهما مردود إليه يقسم ذلك بحسب ما يؤدي إليه اجتهاده.\nوقد أسلفنا مذهب الشافعي في أن الفيء يخمس (^٤).\n_________\n(^١) \"المتواري\" ص ١٩٥.\n(^٢) \"الروض الأنف\" ٣/ ٧٩.\n(^٣) \"الأموال\" ص ٣٣١ - ٣٣٢.\n(^٤) \"الأم\" ٤/ ٦٤.","vol":"18","page":483},{"text":"والشارع لما تحلل المسلمين من سبي هوازن واستطابهم ووعدهم أن يعوضهم من أول ما يفيء الله عليه إنما أشار إلى الخمس، إذ معلوم أن أربعة أخماس الغنيمة للغانمين، فبان أن الخمس لو كان مقسومًا على خمسة أسهم لم يف خمس الخمس بما وعد المسلمين أن يعوضهم في سبي هوازن، ذكر أهل السيرة أن هوازن لما أتت لقتاله أتوا بالإبل والنساء والذرية وجميع أموالهم (^١).\nوذهب البخاري إلى أنه تحلل المسلمين من سباياهم بعد ما كانوا فيئًا فأطلقهم لما كان نساء بني سعد ولوا من رضاعه فراعى من قبيلهم حرمة ذلك، كما روعي في المرأة صاحبة المزادتين أنه لم يضرب على الحي الذي كانت منه لدمائها في أخذ الماء منها حتى أسلم جميعهم.\nفصل:\nوقد احتج -كما قال المهلب- بعض أصحاب مالك بقصة هوازن في أنه يجوز قرض الجواري إذا رد غيرها، ومنع من ذلك مالك؛ لأنه عنده من باب عارية الفروج وهو حرام (^٢).\nفصل:\nالإبل التي حمل عليها الشارع الأشعريين هي أيضًا من الخمس، إذ أربعة أخماس الغنيمة للغانمين كما سلف.\nفصل:\nوحديث ابن عمر فيه حجة أن النفل من الخمس كما قال مالك؛ لأنه إنما نفلهم بعيرًا بعيرًا بعد قسمة السهمان بينهم من غير ما وجبت فيه\n_________\n(^١) \"سيرة ابن هشام\" ٤/ ٦٥.\n(^٢) \"شرح ابن بطال\" ٥/ ٢٩٧.","vol":"18","page":484},{"text":"سهامهم، وهو الخمس. وقاله الطحاوي، قال: وذهب قوم إلى أنه ليس للإمام أن ينفل بعد إحراز الغنيمة إلا من الخمس، فأما غير الخمس فلا؛ لأنه قد ملكه المقاتلة، فلا سبيل للإمام عليه (^١).\nوقال ابن المنذر: روي هذا القول عن أنس بن مالك وسعيد بن المسيب، وهو قول مالك والكوفيين والشافعي، وذكره أبو عبيد عن مكحول (^٢). وعمر بن عبد العزيز قال: والناس اليوم على هذا لا نفل من جملة الغنيمة حتى تخمس. وخالفهم آخرون، كما قال الطحاوي: فقالوا: للإمام أن ينفل من الغنيمة ما أحب بعد إحرازه إياها قبل أن يقتسمها، كما كان له قبل ذلك (^٣).\nوذكر ابن المنذر أنه قول القاسم بن عبد الرحمن، وفقهاء أهل الشام قالوا: الخمس من جملة الغنيمة، والنفل من بعده، ثم الغنيمة بعد ذلك بين أهل العسكر، وهو قول الأوزاعي وأحمد وإسحاق.\nوحجة هذِه المقالة حديث سليمان بن موسى، عن زياد بن جارية، عن حبيب بن مسلمة، أن رسول الله - ﷺ - نفل في بدأته الربع قبل الخمس، فكذلك الثلث الذي ينفله في الرجعة هو الثلث أيضًا قبل الخمس وإلا لم يكن لذكر الثلث معنى، وهو حديث أخرجه أبو داود، وابن ماجه، وصححه ابن حبان والحاكم (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٣٩.\n(^٢) \"الأموال\" ص ٣٢٩ (٨٠٩).\n(^٣) \"شرح معاني الآثار\" ٣/ ٢٣٩.\n(^٤) أبو داود (٢٧٤٨ - ٢٧٥٠)، وابن ماجه (٢٨٥١، ٢٨٥٣)، وابن حبان ١١/ ١٦٥ (٤٨٣٥)، والحاكم ٢/ ١٣٣، ولفظه: نفل في البدأة الربع بعد الخمس، وفي الرجعة الثلث بعد الخمس. أو بألفاظ متقاربة. وليس كما يوهم سياق الكلام هنا.","vol":"18","page":485},{"text":"وألزم الدارقطني الشيخين تخريج حديث حبيب بن مسلمة (^١). فيقال: بل له معنى؛ وذلك أن المذكور من نفله في البدأة الربع هو مما يجوز له النفل منه، فكذلك نفله في الرجعة الثلث مما يجوز له النفل منه وهو الخمس، بدليل رواية مكحول عن زياد عن حبيب أنه - ﵇ - كان ينفل الثلث بعد الخمس.\nواحتجوا أيضًا بحديث سليمان بن موسى، عن مكحول، عن أبي سلام، عن أبي أمامة الباهلي، عن عبادة بن الصامت كان رسول الله - ﷺ - ينفلهم إذا خرجوا بادين الربع، وينفلهم إذا قفلوا الثلث (^٢)، ولا حجة فيه؛ لأنه يحتمل أن معناه: ينفلهم إذا قفلوا الثلث، فيكون ذلك على قول من قال: إلى قتال. فيكون الثلث المنفل هو الثلث قبل الخمس.\nقال الطحاوي: وذلك جائز عندنا؛ لأنه يرجى بذلك صلاح القوم وتحريضهم على قتال عدوهم، فأما إذا كان القتال قد ارتفع، فلا يكون النفل؛ لأنه لا منفعة للمسلمين في ذلك (^٣).\nوقال أبو عبيد في النفل الذي ذكره ابن عمر في قوله: ونفلوا بعيرًا بعيرًا بعد ذكر السهام: ولا وجه له إلا أن يكون من الخمس، وقد جاء مبينًا في حديث مكحول أنه - ﵇ - نفل يوم خيبر من الخمس (^٤). وروى ابن وهب عن يونس، عن ابن شهاب، قال: بلغني عن عبد الله بن\n_________\n(^١) \"الإلزامات والتتبع \" ص ١١٤.\n(^٢) رواه الترمذي (١٥٦١)، وابن ماجه (٢٨٥٢)، وأحمد ٥/ ٣١٩ - ٣٢٠، والدارمي في \"سننه\" ٣/ ١٦١٣ (٢٥٢٥)، وابن حبان في \"صحيحه\" ١١/ ١٩٣ (٤٨٥٥)، والبيهقي في \"السنن الكبرى\" ٦/ ٣١٣. وضعفه الألباني في \"ضعيف سنن ابن ماجه\" (٢٦٢).\n(^٣) \"شرح معاني الآثار\" ٣/ ٢٤٠.\n(^٤) \"الأموال\" ص ٣٣٢.","vol":"18","page":486},{"text":"عمر - ﵄ - أنه قال: نفل رسول الله سرية بعثها قبل نجد من إبل جاءوا بها نفلًا، سوى نصيبهم من المغنم (^١).\nوقوله - ﵇ - يوم خيبر حين أخذ وبرة من جنب بعير ثم قال: \"أيها الناس، إنه لا يحل لي مما أفاء الله عليكم إلا الخمس، وهو مردود فيكم\" (^٢) يدل أن ما سوى الخمس من المغنم للمقاتلة يوضحه رواية أبي عوانة عن عاصم بن كليب عن أبي الجويرية عن معن بن يزيد السلمي قال: سمعت رسول الله - ﷺ - يقول: \"لا نفل إلا بعد الخمس\" (^٣) أي: حتى يقسم الخمس، وإذا قسم انفرد حق المقاتلة، وهو أربعة أخماس، فكان ذلك النفل الذي ينفله الإمام إن آثر ذلك هو في الخمس لا من الأربعة أخماس التي هي حق المقاتلة ولو (أجزنا) (^٤) النفل قبل ذلك لكان حقهم قد بطل وجوبه، وإنما يجوز النفل مما يدخل في ملك المنفل من ملك العدو، فأمّا ما قد زال عن ملك العدو قبل ذلك وصار في ملك المسلمين فلا نفل فيه؛ لأنه من مال المسلمين، فثبت بذلك أن لا نفل بعد إحراز الغنيمة.\nومما احتجّ به أصحاب مالك قالوا: إنما لم يجعل مالك النفل من رأس الغنيمة؛ لأن لها معينين، وهم الموجفون، وجعله من الخمس؛ لأن قسمته مردودة إلى اجتهاد الإمام، وأهله غير معينين.\n_________\n(^١) رواه مسلم (١٧٥٠/ ٣٩) دون أن يسوق لفظه، وساقه البيهقي ٦/ ٣١٣.\n(^٢) سبق تخريجه.\n(^٣) رواه أبو داود (٢٧٥٣)، وأحمد ٣/ ٤٧٠، وسعيد بن منصور في \"سننه\" ٢/ ٢٦٤ - ٢٦٥ (٢٧١٣)، وابن سعد في \"الطبقات\" ٤/ ٣٢٧ - ٣٢٨، والطحاوي في \"شرح معاني الآثار\" ٣/ ٢٤٢، والطبراني ١٩/ ٤٤٢ (١٠٧٣)، والبيهقي ٦/ ٣١٤ (١٢٨٠٩).\n(^٤) في (ص ١): اخترنا.","vol":"18","page":487},{"text":"وفي حديث ابن عمر رد لقول من قال: إن النفل من خمس الخمس، وإنما في الحديث أنه نفل نصف السدس؛ لأنه بلغت سهمانهم اثني عشر بعيرًا ونفلوا بعيرًا بعيرًا.\nفصل:\nوأما حديث أبي موسى وأهل السفينة، فإن للعلماء في معناه تأويلات أحدها: ما أسلفناه عن موسى بن عقبة، أن رسول الله - ﷺ - استطاب قلوب الغانمين مما أعطاهم، كما فعل في سبي هوازن، وروي ذلك عن أبي هريرة.\nروى خثيم بن عراك عن أبيه، عن نفر من قومه أن أبا هريرة قدم المدينة هو ونفر من قومه فوجدوا رسول الله - ﷺ - قد خرج إلى خيبر، قال: فقدمنا عليه وقد فتح خيبر، فكلم الناس فأشركنا في سهامهم (^١). وقيل: إنما أعطى من خيبر لأهل الحديبية خاصة. رواه حماد بن سلمة، عن علي بن زيد، عن عمار بن أبي عمّار، عن أبي هريرة قال: ما شهدت مغنمًا مع رسول الله - ﷺ - إلا قسم لي، إلا خيبر فإنها كانت لأهل الحديبية خاصة (^٢) شهدوها أو لم يشهدوها؛ لأن الله تعالى كان وعدهم بها بقوله: ﴿وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا﴾ [الفتح: ٢١] بعد قوله: ﴿وَعَدَكُمُ الله مَغَانِمَ كَثِيرَةً﴾ [الفتح: ٢٠] وهذا أحد الأقوال\n_________\n(^١) رواه أحمد ٢/ ٣٤٥، وأبو داود الطيالسي في \"مسنده\" ٤/ ٣١٦ (٢٧١٣)، والطحاوي في \"مشكل الآثار\" ٧/ ٣٥١ (٢٩١٠)، والبيهقي ٦/ ٣٣٤.\n(^٢) رواه أحمد ٢/ ٥٣٥، وأبو داود الطيالسي ٤/ ٢٢١ (٢٥٩٧)، وابن سعد في \"الطبقات\" ٤/ ٣٢٧، والدارمي في \"سننه\" ٣/ ١٦٠٨ (٢٥١٧)، والبيهقي ٦/ ٣٣٤، وأورده الهيثمي في \"المجمع\" ٦/ ١٥٦، وقال: رواه أحمد، وفيه: علي بن زيد، وهو سيَّئ الحفظ، وبقية رجاله رجال الصحيح.","vol":"18","page":488},{"text":"في الآية كما سلف. وقال آخرون: إنما أعطاهم منها مما لم يُفتح بقتال، وقد سلف.\nوقال آخرون: إنما أعطاهم منها من الخمس الذي حكمه حكم الفيء، وله أن يضعه باجتهاده حيث شاء. ويمكن أن يذهب البخاري إلى هذا القول.\nفصل:\nوحديث جابر يحتمل أن يكون من الخمس أو الفيء، وكذلك حديث جابر الآخر يحتمل أن يكون من الخمس؛ لأنه إنما أنكر الأعرابي الجاهل ما رأى من التفضيل، وذلك لا يكون في أربعة أخماس الغنيمة، وإنما يكون في الخمس الذي هو موكول إلى اجتهاده - ﵇ -.\nقال إسماعيل بن إسحاق: وهذا مما لا يعلم أنه من الخمس، وقد قسمه - ﵇ - بغير وزن، ثم ساقه من حديث أبي الزبير: سمع جابرًا يقول: بصر عيني وسمع أذني رسول الله - ﷺ - بالجعرانة، وفي ثوب بلال فضة يقبضها للناس يعطيهم، فقال له رجل: اعدل … الحديث (^١).\nفصل:\nقال ابن أبي صفرة: فعله - ﵇ - في سبي هوازن؛ يدل أن الغنائم على حكم الإمام، وإن رأى أن يصرفها إلى ما هو أوكد وأعظم مصلحةً للمسلمين من قسمتها على الغانمين صرفها ولم يعط الغانمين شيئًا، كما فعل بمكة، فتحها عنوة، ومنّ عليهم، ولم يعط أصحابه منها، بل\n_________\n(^١) رواه مسلم (١٠٦٣) كتاب الزكاة باب: ذكر الخوارج وصفاتهم ورواه أحمد ٣/ ٣٥٤ واللفظ.","vol":"18","page":489},{"text":"أبقاها للرحم التي كانت بينه وبينهم، وكذلك أراد أن يفعل بهوازن للرضاعة فيهم حين (أسبيا) (^١) بالغنائم، فلما أبطئوا قسم، ثم لما جاءوا، ردّ بعضًا، وأبقى للغانمين بعضًا عن طيب أنفسهم، ولم يستطب أنفسهم بمكة؛ لأنه لم يملكهم واستطاب أنفسهم بهوازن؛ لأنه قد كان قسم لهم وملّكهم، فصحَّ بهذا أنه لا شيء لهم إلا أن يملكوا.\nوقد قال مالك: يحد الزاني ويقطع السارق، وإن كان له في الغنيمة سهم إذا فعل ذلك قبل القسمة، فلو كان له فيها شبهة لدرأ الحد بها لحديث: \"ادرءوا الحدود بالشبهات\"، فدل أنه لا شبهة لهم فيها إلا أن يملكوها بالقسمة.\nوحكى الطبري هذِه المقالة عن بعض أهل العلم قالوا: حكم الغنائم كلها لرسول الله - ﷺ - في مغازيه كلها، وله أن يصرفها إلى من يشاء، ويحرمها من حصر القتال ومن لم يحضر، واعتلوا بقوله تعالى: ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ [الأنفال: ١] وبفعله - ﵇ - بهوازن، ولم يسمّ القائلين بذلك.\nوقال آخرون: أربعة أخماس الغنيمة حق للغانمين؛ لا شيء فيه للإمام، وإنما هو - ﵇ - كبعض من حضر الوقعة إلا ما كان خصه الله به من الفيء وخمس الخمس، (وأما) (^٢) غير ذلك فلم يكن له فيه شيء.\nقالوا: والذي أعطى - ﵇ - يوم حنين للمؤلفة قلوبهم إنما كان من نصيبه و(حقه) (^٣) من الغنيمة. وقالوا: وقوله تعالى: ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ معناه: له وضعها موضعها التي أمره الله بوضعها فيها، لا أنه\n_________\n(^١) في الأصل: (استابا) غير منقوطة، ولعل المثبت صحيح.\n(^٢) في الأصل: فإنه.\n(^٣) في (ص ٢): حصته.","vol":"18","page":490},{"text":"ملكها ليعمل فيها ما شاء، قالوا: وكيف يجوز أن يكون معنى قوله: ﴿وَالرَّسُولِ﴾: ملكًا له، وهو - ﵇ -، يقول يوم صدر من حنين فتناول وبرة من الأرض: \"ما لي من مال الله … \" إلى آخره (^١).\nفبين هذا إن ما أعطى المؤلفة ومن لم يشهد الوقعة إنما كان من نصيبه وحقه من الغنيمة خاصة. وقال أبو عبيد: مكة لا تشبه شيئًا من البلاد، وذلك أنه - ﵇ - سن بمكة شيئًا لم يسّنه في سائر البلاد، قالت له عائشة: ألا تبني لك بيتًا يظلك من الشمس بمنًى؟ فقال: \"لا، منًى مناخ من سبق\" (^٢).\nوقال عبد الله بن عمرو: من أكل من أجور بيوت مكة، فإنما يأكل في بطنه نار جهنم. وكره أهل العلم كراء بيوتها. وقال ابن عباس وابن عمر: الحرم كله مسجد.\nوقال مجاهد: مكة مناخ لا يباع رباعها، ولا تؤخذ أجور بيوتها، ولا تحلّ ضالتها إلا لمنشد (^٣).\nقال أبو عبيد: فإذا كان حكم مكة أنها مناخ من سبق، وأنها مسجد جماعة المسلمين ولا تباع (رباعها) (^٤) ولا يطيب كراء بيوتها، فكيف يقاس غيرها عليها (^٥).\nقلت: جوز الشافعي بيع دورها وإجارتها بناء على أنها فتحت صلحًا.\n_________\n(^١) سبق تخريجه.\n(^٢) \"الأموال\" ص ٧٠ - ٧١.\n(^٣) روى ذلك عنهم أبو عبيد في \"الأموال\" ص ٧١ - ٧٢ أرقام (١٦١ - ١٦٩).\n(^٤) في (ص ١): ركوبها.\n(^٥) \"الأموال\" ص ٧٣.","vol":"18","page":491},{"text":"فصل:\nقول البخاري: \"إن الخمس لنوائب المسلمين\". قد علمت اختلاف العلماء فيه.\nوقول مالك: إن حكم الإمام يعطي منه ذوي القربى واليتامى ومن ذكر معهم بقدر اجتهاده ليس على أن لكل صنف منهم جزءًا، زاد إسماعيل: له أن يعطي منه جميع المسلمين، ذكره الداودي.\nواختلف (قوله) (^١) في كيفية قسمته، فقال: مرة على الاجتهاد، وقال أخرى: على قسم المواريث للذكر مثل حظ الأنثيين، وذلك (بعد) (^٢) أن يبدأ بإصلاح الأسوار والقناطر وما يعم المسلمين نفعه، ويخشى عليهم من إضاعته، والشافعي يقول: تقسم على خمسة -كما سلف- وسهمه - ﵇ - يصرفه فيما كان - ﵇ - يصرفه فيه، وروي أنه كان يصيره لقوة المسلمين.\nوعند أبي حنيفة: يقسم على ثلاثة: للفقراء، والمساكين، وابن السبيل؛ لأنه - ﵇ - قال: \"لا نورث؛ ما تركنا صدقة\" (^٣). وقيل: إن رأى أن يعطي غير هؤلاء أعطاهم، وإنما ذكر هؤلاء لأنهم أهم من يعطى، كما قال تعالى: ﴿قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ﴾ [البقرة: ٢١٥] وهذا مذهب مالك المعروف عنه، كما قاله ابن التين، وسلف ما ذكره الداودي عنه.\nوقيل: يقسم الخمس على ستة أسهم: سهم لله يصرف في الكعبة، وقيل: معنى قوله ﴿فَأَنَّ لِلَّهِ خُمُسَهُ﴾ [الأنفال:٤١] افتتاح كلام، وقد\n_________\n(^١) من الأصل.\n(^٢) من (ص ١).\n(^٣) سلف من حديث أبي بكر وعمر برقمي (٣٠٩٣، ٣٠٩٤) باب: فرض الخمس.","vol":"18","page":492},{"text":"سبق: ليس لله نصيب، له الدنيا والآخرة. وقيل: المعنى: الحكم فيه لله وللرسول، ويقسم على أربعة. وفيه بعد؛ لأنه كان يعطي منه المؤلفة قلوبهم وغيرهم، وقد قال: \"ما لي فيما أفاء الله عليكم إلا الخمس، وهو مردود فيكم\" (^١).\nفصل:\nوفي قصة هوازن سبي مشركي العرب، وفيه الاستثناء بقسمة الغنيمة. ومعنى \"جاءونا تائبين\" مسلمين.\nوفيه: اتخاذ العرفاء وقبول خبر الواحد.\nفصل:\nقال الداودي في حديث أبي موسى: إن اسم الدجاجة يقع على الذكر والأنثى من الدجاج، ولا ندري من أين أخذه (^٢)، قال: وقوله: (أحمر كأنه من الموالي) -يعني: من سبي الروم. و(تيم الله): قبيلة من العرب.\nوقوله: (فقذرته)، أي: بكسر الذال تقذرته، والقاذورة: الذي يتقذر الشيء فلا تأكله. وفي الحديث: كان - ﵇ - لا يأكل قاذورة الدجاج حتى تعلف (^٣).\nوقال ابن فارس: قذرت شيئًا قذرًا: كرهته (^٤).\n_________\n(^١) سبق تخريجه.\n(^٢) ورد بهامش الأصل ما نصه: ما قاله الداودي في \"صحاح الجوهري\" وفي \"القاموس\".\n(^٣) لم أقف عليه في كتب الحديث المسندة. وذكره ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٤/ ٢٨ والزمخشري في \"الفائق\" ٣/ ١٦٨.\n(^٤) \"المجمل\" ص ٧٤٧ (قذر).","vol":"18","page":493},{"text":"وقوله: (ينهب إبل) يعني: غنيمة، والنهب: المغنم. وكان الصديق يوتر قبل أن ينام ويقول: أحرزت نهبي، يريد: سهمه من الغنيمة.\nوقوله: (غر الذرى) أي: بيض الأسنمة من سِمَنِهِنَّ وكثرة شحومهنّ، والذُّرى جَمْع ذروة، وذروة كل شيء أعلاه.\nوفيه: خوفهم أن يأخذوا ما لا يسوغ لهم أخذه مع نسيان رسول الله.\nوقوله: \"لَسْتُ أَنَا حَمَلْتُكُمْ، ولكن الله حَمَلَكُمْ\" يحتمل وجوهًا:\nأبينها: إزالة المنة عنهم، وإضافة النعمة إلى مالكها الحقيقي، ولو لم يكن له في ذلك صنيعٌ ما كان لقوله: \"لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرى غَيْرَهَا خَيْرًا مِنْهَا\" وجه.\nثانيها: أن يكون أنسيها، والناسي كالمضطر، وفعله غير مضاف إليه، إنما يضاف إلى الله.\nثالثها: أن الله حملكم حين ساق هذا النهب، ورزق هذا المغنم، وقد كنت عجزت عن حملكم.\nرابعها: أن يكون نوى في ضميره إلا أن يرد عليه مال في الحال فيحملهم عليه.\nوقوله: \"إِلَّا أَتَيْتُ الذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا\" يريد: الكفارة، يقال: تحلل الرجل من يمينه إذا استثنى، وقال: إن شاء الله، قال النمر: وأرسل أيماني ولا أتحلل.\nومعنى التحلل: التفضي من عهدة اليمين، والخروج من حرمتها إلى ما يحل له منها، وقد يكون ذلك مرة بالاستثناء ومرة بالكفارة.\nفصل:\nقوله: في حديث ابن عمر - ﵄ -: (فكانت سهمانهم اثني","vol":"18","page":494},{"text":"عشر بعيرًا أو أحد عشر بعيرًا ونفلوا بعيرًا بعيرًا) يحتمل أنه شك في سهامهم، أو أنه شك هل كانت اثني عشر، ونفلوا بعيرًا (بعيرًا زائدًا) (^١)، أو بلغت بالنافلة اثني عشر، غير أنه يعود من جهة العدد إلى معنى واحد.\nوبين البخاري في غير طريق مالك: أنه بلغت سهمانهم اثني عشر بعيرًا، ونفلوا بعيرًا، فرجعوا بثلاثة عشر بعيرًا ذكرها في المغازي (^٢). ومالك كان كثير التوقي في الحديث.\nوفيه: جواز النفل، وقيل: إنه إجماع.\nوفيه: أنه من الخمس، خلافًا للشافعي حيث قال: من خمس الخمس (^٣)؛ لأنه إذا أخذ كل واحد اثني عشر بعيرًا، وأخذ الإمام خمسها ثلاثة، فخمس الثلاثة لا يبلغ بعيرًا، فلو لم يكن النفل من جملة الثلاثة التي هي خمس ما صح أن يعطيه بعيرًا، وعلى هذا الحساب قلوا أو كثروا.\nوانفصل بعض أصحابنا الشافعية عنه بوجوه:\nمنها أن الغنيمة كان فيها أذهاب وأمتعة.\nومنها: أن الإمام يتصرف في سهمه من سائر الغزوات كيف شاء، فيجوز أن يكون نفلهم من سهمه من هذِه الغزاة وغيرها.\nومنها: أنه نفل بعضهم ولم ينفل جميعهم، يعني: أن النفل كان في بعضهم. وظاهر الحديث يردّه.\n_________\n(^١) من (ص ١).\n(^٢) ستأتي برقم (٤٣٣٨) كتاب المغازي، باب: السرية قبل نجد.\n(^٣) \"الأم\" ٤/ ٦٧ - ٦٨.","vol":"18","page":495},{"text":"وقد روي: أنهم كانوا عشرة غنموا مائة وخمسين بعيرًا، فأخذ رسول الله - ﷺ - منها ثلاثين، وأخذوا هم عشرين ومائة؛ أخذ كل واحد منها اثني عشر بعيرًا، ونفل بعيرًا. فلو كان النفل من خمس الخمس لم يعمهم ذلك، وسيأتي في المغازي غير ذلك.\nقال بعضهم: وليس للإمام أن ينفل إلا عند الحاجة إليه؛ لأنه - ﵇ - لم ينفل في كثير من غزواته.\nوقيل: يكون النفل من رأس الغنيمة، والحديث يرده؛ ولأن الأخماس الأربعة ملك للغانمين يساوى بينهم فيه، لا يزاد واحد لغناء ولا لقتال.\nفصل:\nوما حكاه أبو موسى من قسمة رسول الله - ﷺ - لهم وهم غيب، فقد أسلفنا فيه وجوهًا: إما بالرضى، أو من الخمس. وقد أسهم لعثمان يوم بدر وقال: \"اللهم إن عثمان في حاجة نبيك\" (^١) وعند أبي حنيفة: أن من دخل دار الحرب قبل انفصال الجيش منها أن له سهمه، ولعله تعلق في ذلك بظاهر هذا الحديث. وقوله: فوافقنا النبي - ﷺ - حين افتتح خيبر، أي: صادفناه ووافيناه. وقال - ﵇ -: \"لا أدري بأيهما أفرح، بقدوم جعفر أو بفتح خيبر\" (^٢).\nوقوله: \"لقد شقيتُ إن لم أعدل\" ويروى بفتحها، ومعناه: خبت أنت إن لم يعدل نبيك، ومن أنت متَّبِعُه، وإنما كان - ﵇ - يعطي بالوحي.\n_________\n(^١) سبق تخريجه.\n(^٢) رواه البزار (١٣٢٨) عن عبد الله بن جعفر بن أبي طالب عن أبيه، والحاكم ٢/ ٦٨١، ٣/ ٢٣٣ وصححه.","vol":"18","page":496},{"text":"فصل:\nقال الداودي: والذي ذكره البخاري من فقه جابر ليس هو من الخمس، إنما هو من مال أتى من البحرين، لم يكن من مغنم.\nقال: وقوله: (حثا لي بيديه)، وقال مرة: (حثية)، وفي غير هذا الموضع: حفنة. قال فعلى ما هنا يسمى ما يؤخذ باليدين حثية، والمعروف عند أهل اللغة، أن الحثية ما يملأ بالكف الواحدة، وأن الحفنة ما يحفن باليدين، قال ابن القاسم: الحفنة باليد الواحدة، وهذا آخر كلامه، وتعقبه ابن التين فقال: الذي ذكره الهروي عن القتبي: الحثية والحفنة شيء واحد، يقال: حفن القوم المال وحثا لهم، إذا أعطى كل واحدٍ منهم حفنة أو حثوة (^١)، قال ابن فارس: الحفنة ملء كفيك (^٢).\nقال: وقوله: (فحثا لي حثية). صوابه: حثوة بالواو. إلا أن ابن فارس قال: حثا التراب يحثوه، وحثا يحثي حثيًا، مثله (^٣). فصار في ذلك لغتان.\n_________\n(^١) \"غريب الحديث\" لابن قتيبة ١/ ٥٧٠.\n(^٢) \"المجمل\" ص ٢٤٣ (حفن).\n(^٣) \"المجمل\" ص ٢٦٤ (حثو).","vol":"18","page":497},{"text":"<span data-type='title' id=toc-2224>١٦ - باب مَا مَنَّ النَّبِيُّ - ﷺ - عَلَى الأُسَارى مِنْ غَيِرْ أَن يُخَمَّسَ</span>\n٣١٣٩ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ فِي أُسَارَى بَدْرٍ: «لَوْ كَانَ المُطْعِمُ بْنُ عَدِيٍّ حَيًّا، ثُمَّ كَلَّمَنِي فِي هَؤُلَاءِ النَّتْنَى، لَتَرَكْتُهُمْ لَهُ». [٤٠٢٤ - فتح ٦/ ٢٤٣]\nذكر فيه حديث مُحَمَّدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ - ﷺ - قَالَ فِي أُسَارى بَدْرٍ: \"لَوْ كانَ المُطْعِمُ بْنُ عَدِيٍّ حَيًّا، ثُمَّ كلَّمَنِي فِي هؤلاء النَّتْنَى، لَتَرَكْتُهُمْ لَهُ\".\nالشرح:\nهذا الحديث ذكره هنا عن إسحاق أنا عبد الرزاق (^١) وذكره في المغازي فقال: حدثنا إسحاق بن منصور، ثنا عبد الرزاق (^٢). وبه صرح أصحاب الأطراف أنه ابن منصور، ورواه أبو نعيم، عن الطبراني ثنا إسحاق بن إبراهيم أنا عبد الرزاق.\nولما رواه في المغازي قال: حدثنا محمد بن محمد بن مكي، ثنا الفربري، ثنا البخاري، ثنا إسحاق بن منصور، عن عبد الرزاق.\nوكذا هو في بعض نسخ المغاربة ابن منصور (^٣).\n_________\n(^١) كذا قال المصنف. والذي في البخاري هنا التصريح باسم أبيه أيضًا. انظر \"اليونينية\" ٤/ ٩١ فلعل في نسخة المصنف سقط، لا سيما وليس ثم إشارة في \"اليونينية\" لاختلاف.\n(^٢) سيأتي برقم (٤٠٢٤).\n(^٣) سبق الإشارة إلى أنه ليس هناك إشارة في \"اليونينية\" لاختلاف النسخ، وقول","vol":"18","page":498},{"text":"ثم الحديث قال على أن للإمام أن يمُنّ على الأسارى من غير فداء؛ خلاف قول بعض التابعين؛ لأنه - ﵇ - لا يجوز في صفته أن يخبر عن شيء لو وقع لفعله، وهو غير جائز.\nوقوله: (من غير أن يخمس)، أنكره الداودي وقال: لم يكن القوم ممن يخمس، ولا يسترق ولا يكون ذمة إذا مَنَّ عليه، إنما كان الحكم فيهم في تلك الغزاة القتل أو المفاداة بأموال تأتيهم من مكة، ومن لم يكن له مال علَّم أولاد الأنصار الكتابة. قال: و(قيل) (^١) يخمسون عنده وهو مروي: \"سبعة موال لا مولى لهم إلا الله: قريش، والأنصار، وجهينة، ومزينة، وأسلم، وأشجع، وغفار\" (^٢).\nوكان حكم قريش يوم فتح مكة الإسلام أو القتل لا يفادون ولا يسترقون ولا تقبل منهم جزية؛ ولا يهاجوا في شيء من أموالهم فأحكام قريش (ليست كغيرهم) (^٣)، ولما أسر القوم يوم بدر استشار النبي - ﷺ - صحابته، فأشار عليه أبو بكر وطائفة معه أن يفاديهم، (وقال: هم عشيرتك) (^٤)، لعلّ الله أن يستنقذهم بك، وأشار عليه عمر وعلي بقتلهم، ففاداهم، وأسلم بعد ذلك بعضهم، منهم حكيم بن حزام، وكان يقال لهم: الطلقاء، إذ لم يجر عليهم رقّ فيكونوا عتقاء.\n_________\nالمؤلف أنه في نسخ المغاربة يوهم أن نسخ المشارقة ليس فيه التصريح. لكنَّ ابن حجر في \"الفتح\" ٦/ ٢٤٣ لم يعلق على الإسناد فكأنه لا إشكال فيه، وأن عنده التصريح باسمه، والله أعلم.\n(^١) في (ص ١): هل.\n(^٢) سيأتي برقم (٣٥٠٤) كتاب المناقب، باب: مناقب قريش، ورواه مسلم (٢٥٢٠) كتاب: \"فضائل الصحابة\" باب: من فضائل غفار وأسلم وجهينة.\n(^٣) في (ص ١): (بسبب كفرهم).\n(^٤) من (ص ١).","vol":"18","page":499},{"text":"وقوله: \"لو كان المطعم حيًّا\" كان معظَّمًا في قريش، وكان سعى في نقض الصحيفة التي كتبت قريش علي بن ي هاشم، وبني المطلب ألا يخالطوا حتى يخلوا بين رسول الله - ﷺ - وقريش.\nوقتل يومئذ من الأسرى عقبة بن معيط والنضر بن الحارث.\nو(النتنى): جمع نتن، مثل زمن وزمنى، يقال: أنتن الشيء فهو منتن ونتن.\nفصل:\nقال المهلب: وفيه جواز الشفيع للرئيس الشريف على سبيل الائتلاف له والانتفاع بإشفاعه في ردّ دعاية المشركين بأكثر ما يخشى من ضرر المكلفين لطاعتهم لسيدهم المشفع فيهم ورسولهم من الشارع، وأن الانتفاع بالمن عليهم أكبر من قتلهم أو استرقاقهم.\nفصل:\nقال ابن بطال: وفي ترجمة الباب حجة لما ذكره ابن القصّار عن مالك وأبي حنيفة: أن الغنائم لا يستقر ملك الغانمين عليها بنفس الغنيمة (إلا بعد قسمة الإمام لها) (^١).\nوحكي عن الشافعي: أنهم يملكون بنفس الغنيمة لا بعد قسمة الإمام لها، والحجة للأول حديث الباب، وذلك أنه لو مَنّ - ﵇ - على الأسارى سقط سهم منْ له الخمس كما سقط سهم الغانمين.\nوقوله: (\"لتركتهم له\") يقتضي ترك جميعهم لا بعضهم، واحتجّ ابن القصَّار فقال: لو ملكوا بنفس الغنيمة لكان منْ له أب أو ولد ممن يعتق عليه إذا ملكه يجب أن يعتق عليه ويحاسب به من سهمه، وكان يجب\n_________\n(^١) من (ص ١).","vol":"18","page":500},{"text":"لو تأخرت الغنيمة في العين والورق، ثم قسمت أن يكون لحول الزكاة على الغانمين يوم غنموا، وفي اتفاقهم أنه لا يعتق عليهم من يلزمهم عتقه إلا بعد القسمة، ولا يكون حول الزكاة إلا من يوم حان نصيبه بالقسمة، دلالة أنه لا يملك بنفس الغنيمة، ولو ملك بنفسها لم يجب عليه الحد إذا وطئ جارية من المغنم قبل القسمة (^١).\nواحتجّ أصحابنا فقالوا: لو ترك النبي للمطعم بن عدي كان يستطيب أنفس أصحابه الغانمين كما فعل في سبي هوازن؛ لأن الله تعالى أوجب لهم ملك الغنائم إذا غنموها بقوله: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ﴾ الآية [الأنفال: ٤١]، فأضافها إليهم.\nوأما قولهم: لو ملكوا بنفس الغنيمة لكان من له أب أو ولد يعتق بنفس الغنيمة فلا حجة فيه؛ لأن السنة إنما وردت فيمن أعتق شقصًا له في عبدٍ معيَّن قد ملكه وعرفه بعينه، فأمّا من لا يعرف بعينه فلا يشبه عتق الشريك، ألا ترى أن الشريك له أن يعتق كما أعتق صاحبه.\nوفي إجماعهم: أنه يعتق على (الشريك) (^٢) الموسر في العتق، وإجماعهم: أنه لا يعتق عليه في تركته في الغنيمة دليل واضح على الفرق بينهما.\nوأمّا قوله: إنه يجب أن يكون حول الزكاة من وقت الغنيمة لو كان ملكًا، فخطأ بيّن على مذهب مالك وغيرهم؛ لأن الفوائد لا تراعى حولها عندهم إلاَّ من يوم تصير بيد صاحبها.\n_________\n(^١) \"شرح صحيح البخاري\" لابن بطال ٥/ ٣٠٤ - ٣٠٥.\n(^٢) من (ص ١).","vol":"18","page":501},{"text":"وأمّا اعتلالهم بوجوب الحد على من وطئ من المغنم قبل القسمة فلا معنى له؛ لأن الحدود تدرأ بالشبهة، ولا خلاف بين العلماء أنه لو وطئ جارية معينة بينه وبين غيره لم يحد، فكيف ما لا يتعين؟!\nفرع:\nسلف التصريح: أن عندنا (وعند) (^١) أحمد أن الإمام مخير في البالغين بين المنّ والفداء والقتل والاسترقاق، أي ذلك كان أصلح وأعز للإسلام فعل.\nوعند أبي حنيفة كذلك إلا المن بلا فداء؛ لأن فيه تقوية للكفار. وزعم بعضهم -فيما حكاه ابن الجوزي- أن المنّ كان مخصوصًا برسول - ﷺ -.\n_________\n(^١) من (ص ١).","vol":"18","page":502},{"text":"<span data-type='title' id=toc-2225>١٧ - باب وَمِنَ الدَّلِيلِ عَلَى أَنَّ الخُمُسَ لِلإِمَامِ وَأَنَّهُ يُعْطِي بَعْضَ قَرَابَتِهِ دُونَ بَعْضٍ مَا قَسَمَ النَّبِيُّ - ﷺ - لِبَنِي المُطَّلِبِ وَبَنِي هَاشِمٍ من خُمُسِ خَيْبَرَ</span>\nقَالَ عُمَرُ بْنُ عَبْدِ العَزِيزِ: لَمْ يَعُمَّهُمْ بِذَلِكَ، وَلَمْ يَخُصَّ قَرِيبًا دُونَ مَنْ هو أَحْوَجُ إِلَيْهِ، وَإِنْ كَانَ الذِي أَعْطَى لِمَا يَشْكُو إِلَيْهِ مِنَ الحَاجَةِ، وَلمَا مسه فِي جَنْبِهِ مِنْ قَوْمِهِمْ وَحُلَفَائِهِمْ.\n\n٣١٤٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ المُسَيَّبِ، عَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: مَشَيْتُ أَنَا وَعُثْمَانُ بْنُ عَفَّانَ إِلَى رَسُولِ اللهِ - ﷺ - فَقُلْنَا: يَا رَسُولَ اللهِ، أَعْطَيْتَ بَنِي الْمُطَّلِبِ وَتَرَكْتَنَا، وَنَحْنُ وَهُمْ مِنْكَ بِمَنْزِلَةٍ وَاحِدَةٍ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا بَنُو الْمُطَّلِبِ وَبَنُو هَاشِمٍ شَيْءٌ وَاحِدٌ». قَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ وَزَادَ: قَالَ جُبَيْرٌ وَلَمْ يَقْسِمِ النَّبِيُّ - ﷺ - لِبَنِي عَبْدِ شَمْسٍ وَلَا لِبَنِي نَوْفَلٍ. وَقَالَ ابْنُ إِسْحَاقَ: عَبْدُ شَمْسٍ وَهَاشِمٌ وَالْمُطَّلِبُ إِخْوَةٌ لأُمٍّ، وَأُمُّهُمْ عَاتِكَةُ بِنْتُ مُرَّةَ، وَكَانَ نَوْفَلٌ أَخَاهُمْ لأَبِيهِمْ. [٣٥٠٢، ٤٢٢٩ - فتح ٦/ ٢٤٤]\nثم ساق حديث اللَّيْثِ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَاب، عَنِ ابن المُسَيِّبِ، عَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: مَشَيْتُ أَنَا وَعُثْمَانُ إلَى رَسُولِ اللهِ - ﷺ -، فَقُلْنَا: يَا رَسُولَ اللهِ، أَعْطَيْتَ بَنِي المُطَّلِبِ وَتَرَكْتَنَا، وَنحْنُ وَهُمْ مِنْكَ بِمَنْزِلَةٍ وَاحِدَةٍ. فَقَالَ - ﷺ -: \"إِنَّمَا بَنُو المُطَّلِبِ وَبَنُو هَاشِمِ شَيْءٌ وَاحِدٌ\".\nوقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، وَزَادَ جُبَيْرْ وَلَمْ يَقْسِمِ النَّبِيُّ - ﷺ - لِبَنِي عَبْدِ شَمْسٍ وَلَا لِبَنِي نَوْفَلٍ. وَقَالَ ابن إِسْحَاقَ: عَبْدُ شَمْسٍ (وَهَاشِمٌ) (^١) وَالْمُطَّلِبُ إِخْوَة لأُمٍّ، وَأمُّهُمْ عَاتِكَةُ بِنْتُ مُرَّةَ، وَكَانَ نَوْفَل أخَاهُمْ لأَبِيهِمْ.\n_________\n(^١) من (ص ٢).","vol":"18","page":503},{"text":"الشرح:\nهذا الحديث من أفراده، ويأتي في مناقب قريش (^١) وتعليق الليث أسنده في المغازي عن يحيى بن بكير عنه (^٢)، وكلام ابن إسحاق خرَّجه أبو داود والنسائي (^٣).\nوليس في الباب أنه قسم سهم ذوي القربى خمس الخمس بينهم خلاف ما ذكره الشافعي، وأنه لا يفضل فقير على غني، وقد يجوز أن يقسم بينهم بأكثر أو أقلّ؛ لأنه لم يخص في الحديث مبلغ سهمهم كم هو، وإنما قصد بالحديث الفرق بين بني هاشم وبني المطلب وبين سائر بني عبد مناف، نعم قال ابن عباس حين كتب إليه نجدة الحروري يسأله عن سهم ذي القربى، ومن هم؟ قال: هم قرابة الرسول ولكن أبى ذلك علينا قومنا فصبرنا (^٤)، لكن ابن عباس لم يعلم من أبى ذلك عليه، فقد دل أن ما أريد به في ذلك بقرابة رسول الله - ﷺ - بعضهم دون بعض، وجعل الرأي في ذلك إليه يضعه فيمن شاء منهم، وهم أهل الفقر والحاجة خاصة، ولذلك قال عمر بن الخطاب: إنما جعل الخمس لأصناف سمّاهم، فأسعدهم فيه حظًّا أشدهم فاقة وأكثرهم عددًا.\nوذكر الطحاوي بإسناده إلى الحسن بن محمد بن علي قال: اختلف الناس بعد وفاة رسول الله - ﷺ - في سهم ذي القربى، فقال قائل: هو لقرابة الخليفة. وقال قوم: سهم رسول الله - ﷺ - هو للخليفة من بعده، ثم أجمع\n_________\n(^١) سيأتي برقم (٣٥٠٢) كتاب: المناقب.\n(^٢) سيأتي برقم (٤٢٢٩) كتاب: المغازي، باب: غزوة خيبر.\n(^٣) رواه أبو داود (٢٩٧٨) والنسائي ٧/ ١٣٠.\n(^٤) رواه مسلم (١٨١٢) كتاب: الجهاد والسير، باب: النساء الغازيات ..","vol":"18","page":504},{"text":"رأيهم أن يجعلوا هذين السهمين في العدة والخيل في سبيل الله، فكان ذلك في إمارة أبي بكر وعمر (^١).\nقال الطحاوي: أولًا ترى أن ذلك مما قد أجمع عليه الصحابة، ولو كان ذلك لقرابة رسول الله - ﷺ - لما منعوا منه، ولا صرف إلى غيرهم، ولا خفي ذلك عن الحسن بن محمد مع علمه وتقدمه (^٢). وقد سلف ذلك في (باب) (^٣) درع النبي - ﷺ -.\nوخالف أصحابُ الشافعيِّ- المزني وأبو ثور- الشافعيَّ في قوله يعطي للرجل من ذي القربى سهمين والمرأة سهمًا، فقالوا: الذكر والأنثى في ذلك سواء، وصححه ابن بطال وبَالغ؛ لأنهم إنما أعطوا بالقرابة، وذلك لا يوجب التفضيل الذي وصف، كما لو أوصى رجل لقرابته بوصية، لم يجز أن يعطي الذكر مثل حظ الأنثيين؛ لأنهم إنما أعطوا باللفظ الذي أوجب لهم ذلك فأما المواريث، فإن الله تعالى قسمها بين أهلها على أمور مختلفة، جعل للوالدين في حال شيئًا، وفي حال غيره، وللأولاد إذا كانوا ذكورًا وإناثًا شيئًا، وإذا كنّ إناثًا غير ذلك، وكذلك الإخوة والأخوات (^٤).\nفصل:\nهذا الحديث ظاهر للشافعي، أن ذا القربى الذي يسهم لهم من الخمس هم بنو هاشم وبنو المطلب أخي هاشم خاصة دون سائر قرابته، وبه قال أبو ثور.\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٣٤ - ٢٣٥.\n(^٢) \"شرح معاني الآثار\" ٣/ ٢٣٥.\n(^٣) من (ص ١).\n(^٤) \"شرح ابن بطال\" ٥/ ٣٠٨.","vol":"18","page":505},{"text":"وقال ابن الحنفية: سهم ذي القربى هو لنا أهل البيت.\nوروي عن عمر بن عبد العزيز أنهم بنو هاشم خاصة.\nوقال أصبغ بن الفرج: اختلف في ذلك: فقيل: هم قرابة الرسول خاصة، وقيل: قريش كلها.\nقال: ووجدت في \"معاني الآثار\" أنهم آل محمد. وقد تقدم في الزكاة أختلافهم في آله الذين تحرُمُ عليهم الصدقة (^١).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٠٩.","vol":"18","page":506},{"text":"<span data-type='title' id=toc-2226>١٨ - باب مَنْ لَمْ يُخَمِّسِ الأَسْلَابَ</span>\nوَمَنْ قَتَلَ قَتِيلًا فَلَهُ سَلَبُهُ مِنْ غَيْرِ أَنْ يُخَمِّسَ، وَحُكْمِ الإِمَامِ فِيهِ.\n\n٣١٤١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يُوسُفُ بْنُ الْمَاجِشُونِ، عَنْ صَالِحِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: بَيْنَا أَنَا وَاقِفٌ فِي الصَّفِّ يَوْمَ بَدْرٍ فَنَظَرْتُ عَنْ يَمِينِي وَشِمَالِي فَإِذَا أَنَا بِغُلَامَيْنِ مِنَ الأَنْصَارِ حَدِيثَةٍ أَسْنَانُهُمَا، تَمَنَّيْتُ أَنْ أَكُونَ بَيْنَ أَضْلَعَ مِنْهُمَا، فَغَمَزَنِي أَحَدُهُمَا فَقَالَ: يَا عَمِّ، هَلْ تَعْرِفُ أَبَا جَهْلٍ؟ قُلْتُ: نَعَمْ، مَا حَاجَتُكَ إِلَيْهِ يَا ابْنَ أَخِي؟ قَالَ: أُخْبِرْتُ أَنَّهُ يَسُبُّ رَسُولَ اللهِ - ﷺ -، وَالَّذِي نَفْسِي بِيَدِهِ لَئِنْ رَأَيْتُهُ لَا يُفَارِقُ سَوَادِي سَوَادَهُ حَتَّى يَمُوتَ الأَعْجَلُ مِنَّا. فَتَعَجَّبْتُ لِذَلِكَ، فَغَمَزَنِي الآخَرُ فَقَالَ لِي مِثْلَهَا، فَلَمْ أَنْشَبْ أَنْ نَظَرْتُ إِلَى أَبِي جَهْلٍ يَجُولُ فِي النَّاسِ، قُلْتُ: أَلَا إِنَّ هَذَا صَاحِبُكُمَا الذِي سَأَلْتُمَانِي. فَابْتَدَرَاهُ بِسَيْفَيْهِمَا فَضَرَبَاهُ حَتَّى قَتَلَاهُ، ثُمَّ انْصَرَفَا إِلَى رَسُولِ الله - ﷺ - فَأَخْبَرَاهُ، فَقَالَ: «أَيُّكُمَا قَتَلَهُ؟». قَالَ كُلُّ وَاحِدٍ مِنْهُمَا: أَنَا قَتَلْتُهُ. فَقَالَ: «هَلْ مَسَحْتُمَا سَيْفَيْكُمَا؟». قَالَا: لَا. فَنَظَرَ فِي السَّيْفَيْنِ فَقَالَ: «كِلَاكُمَا قَتَلَهُ». سَلَبُهُ لِمُعَاذِ بْنِ عَمْرِو بْنِ الجَمُوحِ. وَكَانَا مُعَاذَ ابْنَ عَفْرَاءَ وَمُعَاذَ بْنَ عَمْرِو بْنِ الجَمُوحِ. [٣٩٦٤، ٣٩٨٨ - مسلم: ١٧٥٢ - فتح ٦/ ٢٤٦]\n\n٣١٤٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ ابْنِ أَفْلَحَ، عَنْ أَبِي مُحَمَّدٍ مَوْلَى أَبِي قَتَادَةَ، عَنْ أَبِي قَتَادَةَ - ﵁ - قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَامَ حُنَيْنٍ، فَلَمَّا الْتَقَيْنَا كَانَتْ لِلْمُسْلِمِينَ جَوْلَةٌ، فَرَأَيْتُ رَجُلًا مِنَ الْمُشْرِكِينَ عَلَا رَجُلًا مِنَ الْمُسْلِمِينَ، فَاسْتَدَرْتُ حَتَّى أَتَيْتُهُ مِنْ وَرَائِهِ حَتَّى ضَرَبْتُهُ بِالسَّيْفِ عَلَى حَبْلِ عَاتِقِهِ، فَأَقْبَلَ عَلَيَّ فَضَمَّنِي ضَمَّةً وَجَدْتُ مِنْهَا رِيحَ المَوْتِ، ثُمَّ أَدْرَكَهُ الْمَوْتُ فَأَرْسَلَنِي، فَلَحِقْتُ عُمَرَ بْنَ الْخَطَّابِ فَقُلْتُ: مَا بَالُ النَّاسِ؟ قَالَ: أَمْرُ اللهِ، ثُمَّ إِنَّ النَّاسَ رَجَعُوا، وَجَلَسَ النَّبِيُّ - ﷺ - فَقَالَ: «مَنْ قَتَلَ قَتِيلًا لَهُ عَلَيْهِ بَيِّنَةٌ فَلَهُ سَلَبُهُ». فَقُمْتُ فَقُلْتُ: مَنْ يَشْهَدُ لِي؟ ثُمَّ جَلَسْتُ، ثُمَّ قَالَ: «مَنْ قَتَلَ قَتِيلًا لَهُ عَلَيْهِ بَيِّنَةٌ فَلَهُ","vol":"18","page":507},{"text":"سَلَبُهُ». فَقُمْتُ فَقُلْتُ: مَنْ يَشْهَدُ لِي؟ ثُمَّ جَلَسْتُ، ثُمَّ قَالَ الثَّالِثَةَ مِثْلَهُ، فَقَالَ رَجُلٌ: صَدَقَ يَا رَسُولَ اللهِ، وَسَلَبُهُ عِنْدِي فَأَرْضِهِ عَنِّي. فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ - ﵁: لَاهَا اللهِ إِذًا يَعْمِدُ إِلَى أَسَدٍ مِنْ أُسْدِ اللهِ يُقَاتِلُ عَنِ اللهِ وَرَسُولِهِ - ﷺ - يُعْطِيكَ سَلَبَهُ. فَقَالَ النَّبِيُّ - ﷺ -: «صَدَقَ». فَأَعْطَاهُ فَبِعْتُ الدِّرْعَ، فَابْتَعْتُ بِهِ مَخْرِفًا فِي بَنِي سَلِمَةَ، فَإِنَّهُ لأَوَّلُ مَالٍ تَأَثَّلْتُهُ فِي الإِسْلَامِ. [انظر: ٢١٠٠ - مسلم: ١٧٥١ - فتح ٦/ ٢٤٧]\nوذكر فيه حديث عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، في قتل الغلامين من الأنصار أبا جهل وفي آخره: سَلَبُهُ لِمُعَاذِ بْنِ عَمْرِو بْنِ الجَمُوحِ. وَكَانَا مُعَاذَ ابن عَفْرَاءَ وَمُعَاذَ بْنَ عَمْرِو بْنِ الجَمُوحِ.\nوفي حديث أَبِي قَتَادَةَ في أخذه سلب المشرك.\nوالحديثان في مسلم أيضًا (^١)، والأول يأتي في المغازي (^٢)، وفي فضل من شهد بدرًا (^٣) والثاني سلف في البيوع (^٤) وفي بعض النسخ في آخر حديث عبد الرحمن بن عوف: قال محمد: سمع يوسف صالحًا (^٥)، يعني: سمع يوسف بن الماجشون صالح بن إبراهيم بن عبد الرحمن بن عوف -الراوي- عن أبيه عن جده، ويشبه أن يكون منقطعًا فيما بينهما.\nوالبخاري قال فيه: حدثنا مسدد، ثنا يوسف بن الماجشون، عن صالح، .. إلى آخره بالعنعنة، يوضحه رواية البزار له عن محمد بن\n_________\n(^١) \"صحيح مسلم\" برقم (١٧٥١، ١٧٥٢) كتاب الجهاد والسير، باب: استحقاق القاتل سلب القتيل.\n(^٢) سيأتي برقم (٣٩٦٤) باب: قتل أبي جهل.\n(^٣) سيأتي برقم (٣٩٨٨) باب: فضل من شهد بدرًا.\n(^٤) برقم (٢١٠٠) باب: بيع السلاح في الفتنة وغيرها.\n(^٥) انظر: \"اليونينية\" ٤/ ٩٣.","vol":"18","page":508},{"text":"عبد الملك القرشي، وعلي بن مسلم قالا: ثنا يوسف بن أبي سلمة الماجشون، ثنا عبد الواحد بن أبي عون حدثني صالح بن إبراهيم به ثم قال: الحديث لا نعلمه يروى عن عبد الرحمن بن عوف عن رسول الله - ﷺ -. إلا من هذا الوجه بهذا الإسناد.\nوعبد الواحد بن أبي عون (رجلٌ من المشهورين ثقة) (^١) (^٢).\nقلت: ويجوز أن يكون سمعه عن صالح، ومرة من صالح، ويؤيده: أن عفان بن مسلم لما رواه عن يوسف قال: أنا صالح.\nقلت: وصالح هذا كنيته أبو عمران، مات بالمدينة في ولاية إبراهيم بن هشام بن إسماعيل بن هشام بن الوليد بن المغيرة بالمدينة في خلافة هشام بن عبد الملك، وكان إبراهيم خاله (^٣).\nوابن الماجشون: أبو سلمة يوسف بن يعقوب بن أبي سلمة دينار.\nويقال: ميمون مولى لآل المنكدر بن عبد الله بن الخدير التيمي.\nوالماجشون: هو يعقوب، وهو بالفارسية: الورد، وقيل: كان من أصبهان، نزل المدينة فكان يلقى الناس فيقول: شوني شوني، فلقب بالماجشون.\n_________\n(^١) في الأصل: رجل مشهور ثقة.\n(^٢) \"مسند البزار\" ٣/ ٢٢٤ (١٠١٣) وفيه: عبد الواحد بن أبي عون قال: حدثني صالح بن إبراهيم بن عبد الرحمن بن عوف، عن أبيه، عن جده عبد الرحمن.\nقال البزار بعده: وهذا الحديث لا نعلمه يروى عن عبد الرحمن بن عوف، عن النبي - ﷺ - إلا من هذا الوجه بهذا الإسناد، وعبد الواحد بن أبي عون رجل مشهور ثقة.\n(^٣) انظر ترجمته في \"الطبقات\" لابن سعد -القسم المتمم- ص ٢٠٢، و\"الجرح والتعديل\" ٤/ ٣٩٣ (١٧٢٠) و\"تهذيب الكمال\" ١٣/ ٦ (٢٧٩٤).","vol":"18","page":509},{"text":"وفي حديث أبي قتادة: ابن أفلح، وهو عمر بن كثير أخو (محمد وعبد الرحمن) (^١)، ابني (أفلح) (^٢) مولى آل أبي أيوب، أصيب كثير يوم الحرة.\nوفيه أيضًا: أبو محمد، واسمه نافع.\nووقع في حديث أبي قتادة في غزوة حنين من حديث الليث، عن يحيى بن سعيد: كلا والله لا يعطيه أصيبغ من قريش ويدع أسدًا من أسد الله (^٣) الحديث.\nإذا تقرر ذلك فقد اختلف العلماء في السلب، هل يخمس؟ فقال الشافعي في مشهور قوليه: كل شيء من الغنيمة يخمس إلا السلب فإنه لا يخمس (^٤)، وهو قول أحمد وابن جرير وجماعة من أهل الحديث (^٥).\nوعن مالك: أن الإمام مخير فيه إن شاء خمسه على الاجتهاد -كما فعل عمر في سلب البراء بن مالك- وإن شاء لم يخمسه، واختاره القاضي إسماعيل بن إسحاق.\nوفيه قول ثالث: أنها تخمس إذا كثرت الأسلاب، قاله عمر بن الخطاب وإسحاق بن راهويه.\n_________\n(^١) في (ص ١) محمد بن عبد الرحمن.\n(^٢) في الأصل: (ملح).\n(^٣) سيأتي برقم (٤٣٢٢) كتاب: المغازي ومسلم (١٧٥١) كتاب الجهاد والسير، باب: استحقاق القاتل سلب القتيل.\n(^٤) \"الأم\" ٤/ ٦٦ - ٦٧.\n(^٥) \"المغني\" ١٣/ ٦٩ - ٧٠.","vol":"18","page":510},{"text":"وقول رابع: أنه يخمس، قاله مكحول والثوري وحكي عن مالك أيضًا والأوزاعي وهو قول ابن عباس. قال الزهري عن القاسم بن محمد عنه: السلب من النفل والنفل يخمس. احتجّ من رأى تخميسها بقوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾ الآية [الأنفال: ٤١] ولم يستثن سلبًا ولا غيره.\nوحجة الأول حديثا الباب، فإنه ليس في واحدٍ منهما تخميس الأسلاب، وعموم (\"من قتل قتيلًا فله سلبه\")، فملكه السلب، ولم يستثن شيئًا منه، وإلى هذا ذهب البخاري.\nوصح في \"سنن أبي داود\" من حديث عوف بن مالك وخالد بن الوليد، أنه - ﵇ - قضى بالسلب للقاتل ولم يخمس السلب (^١)، وأخرجه ابن حبان في \"صحيحه\" من طريق عوف (^٢).\nوحجة الثالث ما رواه سفيان، عن أيوب، عن ابن سيرين، عن أنس بن مالك أن البرّاء بن مالك بارز مرزبان الزرأة فقتله، فقدم سلبه ثلاثين ألفًا، فلمّا صلينا الصبح غدا علينا عمر بن الخطاب، فقال لأبي طلحة: إنا كنا لا نخمس الأسلاب، وإن سلب البراء بلغ مالًا ولا أرانا إلاَّ خامسيه، فقدمناه ثلاثين ألفًا، فدفعنا إلى عمر ستة آلاف، فكان أول سلب خمس في الإسلام (^٣).\nفدل فعل عِمر - ﵁ - أن لهم أن يخمسوا إذا رأى الإمام ذلك.\n_________\n(^١) أبو داود (٢٧٢١).\n(^٢) \"صحيح ابن حبان\" ١١/ ١٧٥ (٤٨٤٢).\n(^٣) سبق تخريجه.","vol":"18","page":511},{"text":"فصل:\nواختلف العلماء في حكم السلب: فقال مالك (^١): لا يستحقه القاتل إلا أن يرى ذلك الإمام بحضرة القتال، فينادي به ليحرص الناس على القتال، ويجعله مخصوصًا لإنسان إذا كان جهده، وبه قال أبو حنيفة (^٢) والثوري، وحملوا الحديث على هذا، وجعلوا هذا إطلاقًا منه، وليس بفتوى، وإخبارًا عامًا.\nواحتجّ مالك بأنه - ﵇ - إنما قال: \"من قتل قتيلًا فله سلبه\" بعد أن برد القتال يوم حنين، ولم يحفظ ذلك عنه في غير يوم حنين، ولا بلغني ذلك عن الخليفتين، فليس السلب للقاتل إلا أن يقول ذلك الإمام، وإلا فالسلب غنيمة وحكمه حكم الغنائم؛ لأن الأخماس الأربعة للغانمين والنفل زيادة على الواجب، فلا تكون تلك الزيادة من الواجب بل من غيره وهو الخمس.\nوعن مالك: يكره أن يقول الإمام قبل القتال: من قتل قتيلًا فله سلبه، لئلا يُفسد نيات المجاهدين، حكاه القرطبي (^٣).\nقالوا: وإنما قال - ﵇ - هذا القول بعد أن برد القتال.\nوقال الأوزاعي والليث والشافعي وأبو ثور: السلب للقاتل على كل حال وإن لم يقله الإمام؛ لأنها قضية قضى بها الشارع في مواطن شتى فلا يحتاج إلى إذن الإمام فيها، وقد أعطى الشارع سلب أبي جهل يوم بدر لمعاذ بن عمرو، فثبت أن ذلك قبل يوم حنين، خلاف قول مالك.\n_________\n(^١) \"المدونة\" ١/ ٣٩٠.\n(^٢) \"مختصر اختلاف العلماء\" ٣/ ٤٥٦.\n(^٣) \"المفهم\" ٣/ ٥٣٩، ٥٤١.","vol":"18","page":512},{"text":"واحتج أصحابنا بحديث معاذ بن عمرو أنه - ﵇ - كان أعطاه السلب؛ لأنه كان أثخنه، ومعاذ بن عفراء أجاز عليه.\nقالوا: وعندنا أنه إذا أثْخَنَ واحدٌ بالضرب وذَبَحَ آخَرُ كان السلب للأول، ونظره - ﵇ - لسيفهما، واستدلاله منهما على أيهما قتله دليل يقويه، فإن من أثخن له مزية في القتل.\nوموضع الاستدلال منه أنه رأى في سيفيهما مبلغ الدم من جانبي السيفين ومقدار عمق دخولهما في جسم أبي جهل، ولذلك سألهما: (هل مسحاهما؛ ليعتبر) (^١) مقدار ولوجهما في جسمه.\nوقوله: (\"كلاكما قتله\") وإن كان الواحد المثخن ليطيب نفس الآخر ولا يكسره.\nواحتجّ المالكيون والعراقيون في أن السلب لا يجب للقاتل بقوله لهما: \"كلاكما قتله\" فلو كان مستحقًّا بالقتل لجعله بينهما لاشتراكهما فيه، فلما قال ذلك وقضى به لأحدهما دون الآخر، دلّ ذلك على ما قلناه، ألا ترى أن الإمام لو قال: من قتل قتيلًا فله سلبه، فقتل رجلان قتيلًا، أنَّ سلبه لهما نصفين، وأنه ليس للإمام أن يحرمه أحدهما ويدفعه إلى الآخر؛ لأن كل واحد منهما له فيه من الحق مثل ما لصاحبه، وهما أولى به من الإمام، فلمّا كان لرسول الله - ﷺ - في سلب أبي جهل أن يعطيه لأحدهما دل على أنه كان أولى به منهما؛ لأنه لم يكن يومئذ من قتل قتيلًا فله سلبه، قاله الطحاوي (^٢).\n_________\n(^١) كذا في الأصل، وفي (ص): (هل مسحاهما؛ لأنهما لو مسحاهما لتغير).\n(^٢) \"شرح معاني الآثار\" ٣/ ٢٢٨.","vol":"18","page":513},{"text":"وقال ابن القصَّار: لمَّا خصَّ به - ﵇ - أحدهما علم أنه غير مستحق إلا بعطية الإمام؛ لأن إعطاء الإمام عندنا من الخمس فيكون معنى قوله: \"من قتل قتيلًا فله سلبه\" يعني: من الخمس لا من مال الغانمين.\nواحتج أصحابنا فقالوا: إنما أعطى السلب لأحدهما وإن كان قال: \"كلاكلما قتله\" لأنه استطاب نفس صاحبه، ولم ينقل ذلك. ويشهد لصحة هذا ما ثبت عنه - ﵇ - أنه جعل السلب للقاتل يوم بدر وغيره.\nروي ذلك من حديث عبد الرحمن بن عوف، وعوف بن مالك، وأبي قتادة، وابن عباس، قالوا: لأنه محال أن يقول: \"كلاكما قتله\"، ويقول: \"من قتل قتيلًا فله سلبه\"، ثمّ يعطيه لأحدهما إلا عن إذن صاحبه، كما فعل في غنائم هوازن. وبهذا التأويل يجمع بين الأحاديث.\nقالوا: وحديث أبي قتادة يدل أن السلب من رأس الغنيمة لا من الخمس؛ لأن إعطاءه له قبل القسمة؛ لأنه نفله حين برد القتال، ولم يقسم الغنيمة إلاَّ بعد أيام كثيرة بالجعرانة، فأجابهم أصحاب مالك والكوفيون، وقالوا: هذا حجة لنا؛ لأنه إنما قال ذلك في حديث أبي قتادة بعد تقضي الحرب، وقد حيزت الغنائم. وهذِه حالة قد سبق فيها مقدار حق الغانمين، وهو الأربعة الأخماس على ما أوجبها الله ﵎ لهم، فينبغي أن يكون من الخمس.\nوإذا تقرر أنه ابتدأ فأعطى القاتل السلب بعد أن قال: \"ما لي مما أفاء الله عليكم إلاَّ الخمس وهو مردود فيكم\" علم أن عطية ذلك وغيره من الخمس المضاف إليه، ولا يكون الخمس إلاَّ بعد حصول الأربعة الأخماس للغانمين، وما رأى الإمام أن يعطيه من أبلى، واجتهد في نكاية العدو فهو ابتداء عطية منه ينبغي ألا يكون من حقوق الغانمين،","vol":"18","page":514},{"text":"وأن يكون مما إليه صرفه على وجه الاجتهاد وهو الخمس، كما ينفل من الخمس لا من حقوق الغانمين.\nوقال القرطبي: الحديث أدل دليل على صحة مذهب مالك وأبي حنيفة (^١).\nوزعم من خالفنا أن هذا (الحديث) (^٢) منسوخ مما قاله يوم (حنين) (^٣)، وهو فاسد لوجهين: الأول: أن الجمع بينهما ممكن فلا نسخ. الثاني: روى أهل السير وغيرهم أن النبي - ﷺ - قال يوم بدر: \"من قتل قتيلًا فله سلبه\" كما قال يوم حنين وغايته أن يكون من باب تخصيص العموم (^٤).\nفصل:\nواختلفوا في الرجل يدعي أنه قتل (قتيلا) (^٥) بعينه، ويدعي سلبه، فقالت طائفة: لابد من البيّنة، فإن جاء بواحدٍ حلف معه وأخذه، واحتجوا بحديث أبي قتادة، وبأنه حق يستحق مثله بشاهد ويمين، وهو قول الليث والشافعي وجماعة أهل الحديث\nوقال الأوزاعي: لا يحتاج إليها ويعطى بقوله.\nوقال ابن القصّار وغيره: إنه - ﵇ - شرط البينة، وأعطى أبا قتادة سلبه بدونها، وذلك بشهادة رجل واحد دون يمين، فعلم أنه لم يعطه؛ لأنه استحقه بالقتل؛ لأن المغانم له أن يعطي منها منْ شاء ما شاء، ويمنع من شاء، قال تعالى: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧].\n_________\n(^١) \"المفهم\" ٣/ ٥٤٩.\n(^٢) من (ص ١).\n(^٣) في الأصل و(ص ١): و(خيبر)، والمثبت هو الصحيح كما في \"المفهم\".\n(^٤) \"المفهم\" ٣/ ٥٤٩.\n(^٥) في (ص ١): رجلًا.","vol":"18","page":515},{"text":"والمغانم خلاف الحقوق التي لا تستحق إلا بإقرار أو شاهدين، وأجاب أصحابنا بأنه - ﵇ - لم يعطه أبا قتادة إلا بالبينة؛ لأنه أقر له به من كان حازه لنفسه في القتال (فصدق أبا) (^١) قتادة. وقال الصديق ما قال، وأضاف السلب إليه، فحصل شاهدان له، وأيضًا فإن كل من في يده شيء فإقراره به لغيره يقوم مقام البينة.\nفصل:\nفي حديث أبي قتادة من الفقه جواز كلام الوزير وردّ سائل الأمير قبل أن يعلم جواب الأمير كما فعل أبو بكر حين قال: (لاها الله).\nفصل:\nقوله: (لاها الله إذًا)، كذا الرواية بالتنوين. قال الخطابي: والصواب فيه: لاها الله ذا من غير ألف قبل الذال، ومعناه: لا والله، يجعلون الهاء مكان الواو، يعني: والله لا يكون ذا (^٢).\nوقال المازني: معناه: لاها الله ذا يميني أو ذا قسمي.\nقال أبو زيد: ذا زائدة، وفي (ها) لغتان: المد والقصر قالوا: ويلزم الجزم بعدها، وتلزم اللام بعدها كما تلزم بعد الواو، قالوا: ولا يجوز الجمع بينهما، فلا يقال: لاها والله.\nوقال ثابت في \"غريب الحديث\": قال أبو عثمان المازني: من قال: لاها الله إذًا فقد أخطأ، إنما هو: لاها الله ذا، أي: ذا يميني أو ذا قسمي (^٣).\n_________\n(^١) في (ص ١): بصدق أبي.\n(^٢) \"أعلام الحديث\" ٢/ ١٤٥٦ - ١٤٥٧.\n(^٣) \"شرح ابن بطال\" ٥/ ٣١٥.","vol":"18","page":516},{"text":"وقال الداودي: معناه: لا والله، أو لا بالله، إن رفع الاسم.\nفرع:\n(لاها الله) عندنا كناية، إن نوى بها اليمين كانت يمينًا وإلا فلا، وظاهر الحديث دال على أنها يمين.\nفصل:\nالمخرف بكسر الميم: البستان، سمي مخرفًا لما يخترف فيه من ثمار نخيله، وأصله: الزنبيل الذي يخترف فيه والخارف: اللاقط والحافظ للنخل (^١).\nقال أبو حنيفة اللغوي: إذا اشترى الرجل نخلتين أو ثلاثًا إلى العشر يأكلهنَّ، قيل: قد اشترى مخرفًا جيدًا. والخرائف: النخل التي تخترفن. واحدها خروفة، وخريفة.\nوقال ابن فارس: المخرف بفتح الميم: جماعة النخل (^٢).\nقال الجوهري: بفتح الراء. وأنكر ابن قتيبة على أبي عبيد أن يكون المخرف: التمر، وإنما هي النخل، والتمر الخروف (^٣).\nوروي: مخرافًا، ومعنى (تأثلته): جمعته إليه، أو اتخذته أصل مال، وأصل كلِّ شيء أثلته.\nفصل:\nفي حديث عبد الرحمن بن عوف: (تمنيت أن أكون بين أصلح منهما). فيه أنَّ الكهل أصبر في الحروب، وفي بعض النسخ: أضلع،\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٥٧.\n(^٢) \"المجمل\" ص ٢٨٤.\n(^٣) \"الصحاح\" ٤/ ١٣٤٨.","vol":"18","page":517},{"text":"بالضاد بدل: أصلح، ورجحها ابن بطال فقال: هكذا روى مسدد عن ابن الماجشون بالصاد والحاء، وروى الثانية إبراهيم بن حمزة فيما رواه الطحاوي عن ابن أبي داود عنه (^١)، وموسى بن إسماعيل فيما رواه ابن سنجر عنه، وصفان فيما رواه ابن أبي شيبة عنه عن ابن الماجشون (^٢)، وهو أشبه بالمعنى. ورواية ثلاثة حفاظ أولى من رواية واحد خالفهم (^٣). وقال القرطبي: الذي في مسلم: (أضلع)، ووقع في بعض رواياته: (أصلح) والأول: الصواب، ومعناه من الضلاعة وهي القوة، وكأنه استضعفهما لصغر أسنانهما (^٤).\nوقوله: (لا يفارق سوادي سواده)، يعني: شخصي شخصه. وأصله: أن الشخص يرى على البعد أسود.\nوقوله: (حتى يموت الأعجل منّا)، أي: الأقرب أجلًا، وهو كلام مستعمل يفهم منه أن يلازمه ولا يتركه إلى وقوع الموت بأحدهما، وصدور هذا الكلام في حال الغضب والانزعاج، يدل على صحة العقل الوافر والنظر في العواقب، فإن مقتضى الغضب أن يقول: حتى أقتله، لكن العاقبة مجهولة.\nوفيه: أن اليمين لفعل الخير.\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٢٢٧ (٥١٩٦) وفيه: أضلع.\n(^٢) لم أقف عليه في \"المصنف\" وعزاه إليه ابن بطال في \"شرحه\" ٥/ ٣١٥.\n(^٣) \"شرح ابن بطال\" ٥/ ٣١٥ بتصرف. ومقصد ابن بطال أن الثلاثة رووا: أضلع، وأن مسدد روى: أصلح. فيبدو أنه وقع في نسخته للبخاري: أصلح، فإنه قد وقع اختلاف في النسخ في هذِه الكلمة. انظر: \"اليونينية\" ٤/ ٩٣. فإن كان الثابت: أضلع. يبرأ مسدد من المخالفة. والله أعلم.\n(^٤) \"المفهم\" ٣/ ٥٤٧ - ٥٤٨.","vol":"18","page":518},{"text":"ومعنى: (فلم أنشب): لم ألبث، ولم أشتغل بشيء، وهو من نشبت بالشيء: إذا دخلت فيه وتعلقت به.\nوقوله: (يجول): هو بالجيم، وفي مسلم: يزول (^١)، بمعناه. أي: يضطرب في المواضع ولا يستقر على حال. وفي رواية ابن ماهان كما في البخاري. ومعنى (ابتدرا): استبقا.\nوفيه: بشرى من رسول الله - ﷺ - بقتل عدو الله.\nوقوله: (\"أيكما قتله؟ \") فيه سؤاله عن قاتله، وتداعيا قتله على ما خيل إليهما.\nوفي مسلم: ضربه ابنا عفراء حتى برك (^٢). بالكاف، أي: سقط على الأرض.\nوفي أخرى: حتى برد (^٣)، بالدال، أي: مات. ونظره إلى سيفيهما يحتمل أن يكون عنده في ذلك علمٌ. أو يكون الملك أخبره عند نظره.\nوقال هنا: (\"وسلبه لمعاذ بن عمرو بن الجموح\") وفي غير هذا الموضع: فنفلهما سلبه. وقيل: إنما نفله لأحدهما؛ لأنه رأى ذلك، وقيل: كان أكثر قتله من فعل معاذ بن عمرو المذكور.\nوفي مسلم: أن ابني عفراء ضرباه حتى بَرد (^٤). وكذا في البخاري في باب: قتل أبي جهل (^٥) وادعى القرطبي أنه وهم، التبس على بعض الرواة معاذ بن الجموح بمعاذ بن عفراء ومعوذ أخيه عند السلوب عند\n_________\n(^١) \"صحيح مسلم\" رقم (١٧٥٢) كتاب الجهاد والسير.\n(^٢) مسلم برقم (١٨٠٠) كتاب الجهاد والسير، باب قتل أبي جهل.\n(^٣) سيأتي برقم (٣٩٦٢).\n(^٤) تقدم تخريجه.\n(^٥) سيأتي برقم (٣٩٦٢) كتاب المغازي.","vol":"18","page":519},{"text":"ذكر عمرو والد معاذ بن عمرو بن الجموح (^١). وقال أبو الفرج: ابن الجموح ليس من ولد عفراء، ومعاذ بن عفراء ممن باشر قتل أبي جهل، فلعلّ بعض إخوته حضره أو أعمامه، أو يكون الحديث: ابنا عفراء فغلط الراوي فقال: ابن عفراء.\nقال أبو عمر: أصحّ من هذا حديث أنس بن مالك: أنّ ابني عفراء قتلاه (^٢). وعن ابن التين: يحتمل أنْ يكونا أخوين لأم، أو يجوز أن يكون بينهما رضاع.\nوقال الداودي: ابنا عفراء: سهل وسهيل، ويقال: معوذ ومعاذ.\nوفي السيرة: ضرب معاذ بن عمرو بن الجموح أبا جهل ثمّ ضربه وهو عقير معوذ بن عفراء، فضربه حتى أثبته وتركه وبه رمق، فمرّ به ابن مسعود حين أمر رسول الله - ﷺ - أنْ يلتمس في القتلى (^٣)، فعلى هذا يصح قول مَن قال: ابنا عفراء معاذ ومعوذ ابنا الحارث بن رفاعة بن الحارث بن سواد بن مالك بن غنم بن مالك بن النجار، وعفراء أمه ابنة عبيد بن ثعلبة النجارية، عرف بها بنوها. وذكر أبو عمر: أن معوذًا قتل ببدر وكذا أخوه عوف (^٤).\nوذكر الواقدي: أنّ معاذًا أخاها شارك في قتل أبي جهل، وتوفي أيام صفين، وقد أسلفناه أن بعضهم أجاب: بأنه استطاب نفس أحدهما، وكيف يستطيب نفس هذا بإفساد الآخر. وعند بعضهم أنه رأى بسيف أحدهما من الأثر ما لم ير على الآخر، وفيه نظر.\n_________\n(^١) \"المفهم\" ٣/ ٥٥٠.\n(^٢) \"الاستيعاب\" ٣/ ٤٦٤ ترجمة معاذ ابن عفراء.\n(^٣) انظر: \"سيرة ابن هشام\" ٢/ ٢٧٦.\n(^٤) \"الاستيعاب\" ٤/ ٤ ترجمة معوذ بن عفراء.","vol":"18","page":520},{"text":"وروى الحاكم في \"إكليله\" من حديث الشعبي عن عبد الرحمن بن عوف: وحمل رجل كان مع أبي جهل على ابن عفراء فقتله، فحمل ابن عفراء الثاني على الذي قتل أخاه فقتله، ومر ابن مسعود على أبي جهل فقال: الحمد لله الذي أخزاك وأعز الإسلام، فقال أبو جهل: تشتمني يا رويعي هذيل؟ فقال: نعم والله وأقتلك. فحذفه أبو جهل بسيفه وقال: دونك هذا. فأخذه عبد الله فضربه حتى قتله، وقال: يا رسول الله، قتلت أبا جهل فقال: \"آلله الذي لا إله غيره؟ \" فحلف له، فأخذه النبي - ﷺ - بيده، ثمّ انطلق معه حتى أراه إياه فقام عنده وقال: \"الحمد لله الذي أعزّ الإسلام وأهله\" ثلاث مرات.\nفائدة: لم يجرد قرشي يوم بدر غير أبي جهل، جرده ابن مسعود، ذكره الواقدي في \"مغازيه\".\nوفي \"مغازي موسى بن عقبة\" عن ابن شهاب: أن ابن مسعود وجد أبا جهل جالسًا لا يتحرك ولا يتكلم، فسلبه درعه، فإذا في بدنه نكتة سوداء فحل بسيفه البيضة وهو لا يتكلم، فاخترط سيفه، يعني: سيف أبي جهل فضرب به عنقه، ثم سأل رسول الله - ﷺ - حين احتمل رأسه إليه عن تلك النكتة. فقال: \"قتلته الملائكة، وتلك آثار ضربهم إياه\".\nفصل:\nفي أبي داود: أن ابن مسعود لما أجهز على أبي جهل نفله رسول الله سيفه (^١). ولما ذكر البيهقي هذا الحديث في باب السلب للقاتل (^٢).\n_________\n(^١) \"سنن أبي داود\" رقم (٢٧٢٢) وقال الألباني في \"ضعيف أبي داود\" ١٠/ ٣٥٤ (٤٧٣): إسناده ضعيف.\n(^٢) \"السنن\" ٩/ ٥٠.","vol":"18","page":521},{"text":"قال: الاحتجاج به في هذِه المسألة غير جيد؛ لأنا أسلفنا كيفية الغنيمة يوم بدر حتى نزلت: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ [الأَنفَال: ١]، وإنما الحجة في إعطائه - ﵇ - للقاتل السلب بعد وقعة بدر.\nوذلك بيّن في حديث أبي قتادة، عن مسروق -فيما حكاه يونس عن أبي العميس- قال: أراني القاسم بن محمد بن أبي بكر الصديق سيف ابن مسعود، وقال: هذا سيف أبي جهل، أخذه حين قتله، فإذا سيفٌ عريضٌ قصيرٌ فيه قبائع فضة وحلق فضة.\nفرع:\nقال القرطبي: إذا التقى الزحفان فلا سلب له، إنما النفل قبل أو بعد ونحوه (^١).\nقال نافع والأوزاعي وسعيد بن عبد العزيز وأبو بكر بن أبي مريم والشافعيون. وقال أحمد: السلب للقاتل على كلّ حال (^٢).\nقلت: وروى الواقدي من حديث عبد الملك بن عبد العزيز بن أبي فروة، عن إسحاق بن عبد الله، عن عامر بن عثمان السلمي، عن جابر بن عبد الله قال: أخبرني عبد الرحمن بن عوف (أنّ رسول - ﷺ - سأل) (^٣) عكرمة بن أبي جهل قال: \"منْ قتل أباك؟ \" قال: الذي قطعت يده، فدفع رسول - ﷺ - سيفه لمعاذ بن عمرو بن الجموح فهو عند آله.\n_________\n(^١) لم أقف على هذِه النص، وفي \"تفسير القرطبي\" ٨/ ٦ عن نافع مولى ابن عمر يقول: \"لم نزل نسمع إذا التقى المسلمون والكفار فقتل رجل من المسلمين رجلا من الكفار فإن سلبه له، إلا أن يكون في معمعة القتال\".\n(^٢) \"المغني\" ١٣/ ٦٨.\n(^٣) مكررة في الأصل.","vol":"18","page":522},{"text":"فرع:\nالأصح: أن القاتل لو كان ممن رضخ له (ولا سهم له) (^١) كالمرأة والصبي والعبد يستحق السلب لا الذمي. وقال مالك: لا يستحقه إلاّ المقاتل، فإن قتل امرأة أو صبيًّا أو شيخًا فانيًا أو ضعيفًا مهينًا ونحوه فلا يستحق سلبه (^٢).\nقال ابن قدامة: ولا نعلم فيه خلافًا (^٣).\nفصل:\nوفي قوله: \"كلاكما قتله\" دلالة على أن السلب لو كان مستحقًّا بالقتل لكان يجعله بينهما لأنهما اشتركا في قتله، ولا ينزعه من أحدهما، فلما قال: \"كلاكما قتله\" ثمّ قضى بالسلب لأحدهما دون الآخر، دل على وجود أمر آخر مرجح، وأن المستحق له هو المثخن، أو أن الإمام كان لم يناد به قبل، على من يقول به. وإن قتله اثنان فأثخناه فاستحقاه، وسيأتي أنّ أبا جهل قال: هل فوق رجل قتلتموه (^٤)، أي: لا عار عليّ من قتلكم إياي.\nوفي مسلم: لو غير أكَّار قتلني (^٥)، يعرض بابني عفراء؛ لأنهما من الأنصار أصحاب الزرع والنخل، يعني: لو كان قاتلي غير فلّاح، وهو الأكّار، كان أحب إليَّ وأعظم لشأني، ولم يكن على نقص، وسيأتي إيضاح ذلك في غزوة بدر.\n_________\n(^١) من (ص ١).\n(^٢) \"المنتقى\" ٣/ ١٩١.\n(^٣) \"المغنى\" ١٣/ ٦٦.\n(^٤) سيأتي برقم (٣٩٦٣) كتاب المغازي، باب قتل أبي جهل.\n(^٥) مسلم برقم (١٨٠٠) كتاب الجهاد والسير، باب قتل أبي جهل.","vol":"18","page":523},{"text":"فصل:\nقوله في حديث أبي قتادة: (كانت للمسلمين جولة). هو بفتح الجيم أي: خفة ذهبوا فيها، يقال: قال واج قال: إذا ذهب وجاء، ويعني به: انهزام منْ انهزم من المسلمين يوم حنين، وعبارة ابن التين، أي: اختلطوا وتزحزحوا عن صفوفهم وهو بمعناه.\nوقوله: (على رجلا)، أي: ظهر عليه، وأشرف على قتله، أو صرعه، وجلس عليه ليقتله. وقال ابن التين: قيل: أشرف عليه، وقيل: صرعه. يقال: علاه في المكان يعلوه، في المكان يعلى. وحبل العاتق: بين العنق والكاهل. وقيل: هو حبل الوريد، والوريد: عرق بين الحلقوم والعلباوين والعاتق يذكر ويؤنث.\nوقوله: (فضمني ضمة وجدت فيها ريح الموت)، أي: ضمني ضمة شديدة أشرفت بسببها على الموت، وذلك أن من قرب من الشيء وجد ريحه، ويحتمل أنه أراد شدة كشدة الموت.\nفصل:\nوقوله: (\"له عليه بينة\") قد سلف الكلام عليه، قال ابن قدامة: ويحتمل أن يقبل شاهد بغير يمين؛ لظاهر الحديث، وهو أنه - ﵇ - قبل من شهد لأبي قتادة من غير يمين، قال: ويجوز أن نسلب القتلى ونتركهم عراة (^١). قاله الأوزاعي، وكرهه الثوري وابن المنذر.\nفصل:\nوقوله: (لا يعمد): ضبطوه بالياء والنون، وكذا قوله: (فيعطيك): بالياء والنون.\n_________\n(^١) \"المغني\" ١٣/ ٧٤.","vol":"18","page":524},{"text":"فصل:\nكلام أبي بكر في حديث أبي قتادة لم يكن لأحدٍ فعله بحضرة رسول الله - ﷺ - غيره على كثرة المفتين في زمنه: فمنهم باقي الخلفاء الأربعة، وعبد الرحمن، وابن أم عبد، وعمّار، وأبي بن كعب، ومعاذ، وحذيفة، وزيد بن ثابت، وأبو الدرداء، وسلمان، وأبو موسى الأشعري.\nفصل:\nوأمَّا رواية الليث السالفة في حديث أبي قتادة: (كلا والله لا نعطيه أصيبغ من قريش). أصيبغ: بالصاد المهملة، والغين المعجمة. قيل: معناه: أسيود كأنه غيره بلونه.\nوقيل: بالضاد المعجمة والعين المهملة كأنه تصغير: ضبع على غير قياس؛ تحقيرًا له، وهو أشبه بسياق الكلام؛ إذ تصغيره: ضبيع.\nويمكن أن يكون معناه -والله أعلم- ما ذكره الخطابي: أن عتبة بن ربيعة نهى يوم بدر عن القتال، وقال: يا قوم أعصبوها برأسي، وقولوا: جبن عتبة، وقد تعلمون أني لست بأجبنكم، فقال أبو جهل: والله لو غيرك قالها لأعضبته، قد ملئ جوفك رعبًا. فقال عتبة: إياي تعني يا مصفر استه، ستعلم أينا اليوم أجبن. في حديث طويل ذكره في السيرة (^١).\nقال الخطابي: قيل: إنه نسبة إلى التوضيع والتأنيث. وقيل: لم يرد به ذلك، وإنما هي كلمة تقال للرجل المترف الذي يؤثر الراحة ويميل إلى التنعيم (^٢).\n_________\n(^١) \"غريب الحديث\" ١/ ٣٩٦.\n(^٢) \"غريب الحديث\" ١/ ٣٩٨.","vol":"18","page":525},{"text":"قال ابن بطال: وقال لي بعض أهل اللغة: إنما سمي أصيبغ؛ لأنه كانت له شامة يصبغها (^١). وقال ابن التين في غزوة حنين: هو وصف بالمهانة والضعف، والأصيبغ: نوع من الطير. ويجوز أن يكون شبهه بنبات ضعيف يقال له: الصبغاء، وذلك أول ما يطلع من الأرض، فيكون ما يلي الشمس منه أصفر.\nفصل:\nقوله في حديث أبي قتادة: (حتى ضربته بالسيف على حبل عاتقه).\nظاهره: أنهما لم يتبارزا، وإنما التقيا بالتقاء الجيش، ولو كانا تبارزا، فاختلف أصحاب مالك في جواز دفع المشرك إذا خيف أن يقتل المسلم، فقال أشهب وسحنون: يدفع عنه، ولا يقتل الكافر؛ لأن مبارزته عهدٌ، فلا يقتله غير من بارزه. وقال سحنون مرة: لا يُعان بوجه (^٢)، وقاله ابن القاسم في \"كتاب محمد\".\nفرع:\nإذا قتل المشرك غير من بارزه، فقال ابن القاسم: عليه ديته. وخالف أشهب.\nفرع:\nبارز ثلاثةٌ ثلاثةً، فلا بأس لمن قتل صاحبه من المسلمين أن يعين صاحبه في القتل والدفع كما فعل على وحمزةُ في معونة عبيدة بن الحارث يوم بدر. ووجهه: أنهم رضوا بمعونته، فهم كجماعة الجيش تلقئ جماعة جيش آخر فلا بأس بمعاونتهم.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣١٦.\n(^٢) انظر: \"المنتقى\" ٣/ ١٨٩.","vol":"18","page":526},{"text":"فصل:\nقوله: (ثمّ إن الناس رجعوا، وجلس رسول الله - ﷺ -) يحتمل أن يريد: فرجعوا من جولتهم، ويحتمل أن يريد: رجعوا بعد الفراغ من القتال. وإليه ذهب مالك أن قوله: \"من قتل قتيلًا\" إلى آخره، كان بعد أن برد القتال ويبينه قوله: (وجلس) كما سلف. ولا يجلس رسول الله - ﷺ - إلا بعد فراغ القتال.\nفصل:\nتكراره - ﵇ - قوله: \"من قتل قتيلًا\" إلى آخره ثلاثا. يحتمل أن يكون قالها في ثلاث ساعات متفرقة، لكي يسمع من يأتي بعد مقالته الأولى.","vol":"18","page":527},{"text":"<span data-type='title' id=toc-2227>١٩ - باب مَا كَانَ النَّبِيُّ - ﷺ - يُعْطِي المُؤَلَّفَةَ قُلُوبُهُمْ وَغَيْرَهُمْ</span>\nرَوَاهُ عَبْدُ اللهِ بْنُ زَيْدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. [٤٤٣٠]،\n\n٣١٤٣ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ وَعُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ حَكِيمَ بْنَ حِزَامٍ - ﵁ - قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي، ثُمَّ قَالَ لِي: «يَا حَكِيمُ، إِنَّ هَذَا المَالَ خَضِرٌ حُلْوٌ، فَمَنْ أَخَذَهُ بِسَخَاوَةِ نَفْسٍ بُورِكَ لَهُ فِيهِ، وَمَنْ أَخَذَهُ بِإِشْرَافِ نَفْسٍ لَمْ يُبَارَكْ لَهُ فِيهِ، وَكَانَ كَالَّذِي يَأْكُلُ وَلَا يَشْبَعُ، وَالْيَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى». قَالَ حَكِيمٌ: فَقُلْتُ: يَا رَسُولَ اللهِ، وَالَّذِي بَعَثَكَ بِالْحَقِّ لَا أَرْزَأُ أَحَدًا بَعْدَكَ شَيْئًا حَتَّى أُفَارِقَ الدُّنْيَا. فَكَانَ أَبُو بَكْرٍ يَدْعُو حَكِيمًا لِيُعْطِيَهُ الْعَطَاءَ، فَيَأْبَى أَنْ يَقْبَلَ مِنْهُ شَيْئًا، ثُمَّ إِنَّ عُمَرَ دَعَاهُ لِيُعْطِيَهُ فَأَبَى أَنْ يَقْبَلَ فَقَالَ: يَا مَعْشَرَ المُسْلِمِينَ، إِنِّي أَعْرِضُ عَلَيْهِ حَقَّهُ الذِي قَسَمَ الله لَهُ مِنْ هَذَا الْفَىْءِ، فَيَأْبَى أَنْ يَأْخُذَهُ. فَلَمْ يَرْزَأْ حَكِيمٌ أَحَدًا مِنَ النَّاسِ بَعْدَ النَّبِيِّ - ﷺ - حَتَّى تُوُفِّيَ. [انظر: ١٤٧٢ - مسلم: ١٠٣٥ - فتح ٦/ ٢٤٩]\n\n٣١٤٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، أَنَّ عُمَرَ بْنَ الخَطَّابِ - ﵁ - قَالَ: يَا رَسُولَ اللهِ إِنَّهُ كَانَ عَلَيَّ اعْتِكَافُ يَوْمٍ فِي الجَاهِلِيَّةِ، فَأَمَرَهُ أَنْ يَفِيَ بِهِ. قَالَ: وَأَصَابَ عُمَرُ جَارِيَتَيْنِ مِنْ سَبْيِ حُنَيْنٍ، فَوَضَعَهُمَا فِي بَعْضِ بُيُوتِ مَكَّةَ -قَالَ: - فَمَنَّ رَسُولُ اللهِ - ﷺ - عَلَى سَبْيِ حُنَيْنٍ، فَجَعَلُوا يَسْعَوْنَ فِي السِّكَكِ فَقَالَ عُمَرُ: يَا عَبْدَ اللهِ، انْظُرْ مَا هَذَا؟ فَقَالَ: مَنَّ رَسُولُ اللهِ - ﷺ - على السَّبْيِ. قَالَ: اذْهَبْ فَأَرْسِلِ الْجَارِيَتَيْنِ. قَالَ نَافِعٌ: وَلَمْ يَعْتَمِرْ رَسُولُ اللهِ - ﷺ - مِنَ الجِعْرَانَةِ وَلَوِ اعْتَمَرَ لَمْ يَخْفَ عَلَى عَبْدِ اللهِ.\nوَزَادَ جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: مِنَ الخُمُسِ. وَرَوَاهُ مَعْمَرٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ فِي النَّذْرِ، وَلَمْ يَقُلْ: يَوْمَ. [انظر: ٢٠٣٢ - مسلم: ١٦٥٦ - فتح ٦/ ٢٥٠]","vol":"18","page":528},{"text":"٣١٤٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، حَدَّثَنَا الحَسَنُ قَالَ: حَدَّثَنِي عَمْرُو بْنُ تَغْلِبَ - ﵁ - قَالَ: أَعْطَى رَسُولُ اللهِ - ﷺ - قَوْمًا وَمَنَعَ آخَرِينَ، فَكَأَنَّهُمْ عَتَبُوا عَلَيْهِ فَقَالَ: «إِنِّي أُعْطِي قَوْمًا أَخَافُ ظَلَعَهُمْ وَجَزَعَهُمْ، وَأَكِلُ أَقْوَامًا إِلَى مَا جَعَلَ الله فِي قُلُوبِهِمْ مِنَ الخَيْرِ وَالْغِنَى، مِنْهُمْ عَمْرُو بْنُ تَغْلِبَ». فَقَالَ عَمْرُو بْنُ تَغْلِبَ: مَا أُحِبُّ أَنَّ لِي بِكَلِمَةِ رَسُولِ اللهِ - ﷺ - حُمْرَ النَّعَمِ. وَزَادَ أَبُو عَاصِمٍ عَنْ جَرِيرٍ قَالَ: سَمِعْتُ الحَسَنَ يَقُولُ: حَدَّثَنَا عَمْرُو بْنُ تَغْلِبَ أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِمَالٍ أَوْ بِسَبْىٍ فَقَسَمَهُ. بِهَذَا. [انظر: ٩٢٣ - فتح ٦/ ٢٥٠]\n\n٣١٤٦ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنِّي أُعْطِيَ قُرَيْشًا أَتَأَلَّفُهُمْ، لأَنَّهُمْ حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ». [٣١٤٧،\n٣٥٢٨، ٣٧٧٨، ٣٧٩٣، ٤٣٣١، ٤٣٣٢، ٤٣٣٣، ٤٣٣٤، ٤٣٣٧، ٥٨٦٠، ٦٧٦١، ٦٧٦٢، ٧٤٤١ - مسلم: ١٠٥٩ - فتح ٦/ ٢٥٠]\n\n٣١٤٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا الزُّهْرِيُّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ نَاسًا مِنَ الأَنْصَارِ قَالُوا لِرَسُولِ اللهِ - ﷺ - حِينَ أَفَاءَ الله عَلَى رَسُولِهِ - ﷺ - مِنْ أَمْوَالِ هَوَازِنَ مَا أَفَاءَ، فَطَفِقَ يُعْطِي رِجَالًا مِنْ قُرَيْشٍ المِائَةَ مِنَ الإِبِلِ فَقَالُوا: يَغْفِرُ الله لِرَسُولِ اللهِ - ﷺ - يُعْطِي قُرَيْشًا وَيَدَعُنَا، وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ. قَالَ أَنَسٌ: فَحُدِّثَ رَسُولُ اللهِ بِمَقَالَتِهِمْ، فَأَرْسَلَ إِلَى الأَنْصَارِ، فَجَمَعَهُمْ فِي قُبَّةٍ مِنْ أَدَمٍ، وَلَمْ يَدْعُ مَعَهُمْ أَحَدًا غَيْرَهُمْ، فَلَمَّا اجْتَمَعُوا جَاءَهُمْ رَسُولُ اللهِ - ﷺ - فَقَالَ: «مَا كَانَ حَدِيثٌ بَلَغَنِي عَنْكُمْ؟». قَالَ لَهُ فُقَهَاؤُهُمْ: أَمَّا ذَوُو آرَائِنَا يَا رَسُولَ اللهِ فَلَمْ يَقُولُوا شَيْئًا، وَأَمَّا أُنَاسٌ مِنَّا حَدِيثَةٌ أَسْنَانُهُمْ فَقَالُوا: يَغْفِرُ الله لِرَسُولِ اللهِ - ﷺ - يُعْطِي قُرَيْشًا وَيَتْرُكُ الأَنْصَارَ، وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ. فَقَالَ رَسُولُ اللهِ - ﷺ - «إِنِّي أُعْطِي رِجَالًا حَدِيثٌ عَهْدُهُمْ بِكُفْرٍ، أَمَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالأَمْوَالِ وَتَرْجِعُونَ إِلَى رِحَالِكُمْ بِرَسُولِ اللهِ - ﷺ -، فَوَاللهِ مَا تَنْقَلِبُونَ بِهِ خَيْرٌ مِمَّا يَنْقَلِبُونَ بِهِ». قَالُوا: بَلَى يَا رَسُولَ اللهِ قَدْ رَضِينَا. فَقَالَ لَهُمْ: «إِنَّكُمْ سَتَرَوْنَ بَعْدِي أُثْرَةً شَدِيدَةً، فَاصْبِرُوا حَتَّى تَلْقَوُا اللهَ وَرَسُولَهُ - ﷺ - عَلَى الحَوْضِ». قَالَ أَنَسٌ: فَلَمْ نَصْبِرْ. [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح ٦/ ٢٥٠]","vol":"18","page":529},{"text":"٣١٤٨ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُمَرُ بْنُ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، أَنَّ مُحَمَّدَ بْنَ جُبَيْرٍ قَالَ: أَخْبَرَنِي جُبَيْرُ بْنُ مُطْعِمٍ أَنَّهُ بَيْنَا هُوَ مَعَ رَسُولِ اللهِ - ﷺ - وَمَعَهُ النَّاسُ مُقْبِلًا مِنْ حُنَيْنٍ، عَلِقَتْ رَسُولَ اللهِ - ﷺ - الأَعْرَابُ يَسْأَلُونَهُ حَتَّى اضْطَرُّوهُ إِلَى سَمُرَةٍ، فَخَطِفَتْ رِدَاءَهُ، فَوَقَفَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «أَعْطُونِي رِدَائِي، فَلَوْ كَانَ عَدَدُ هَذِهِ العِضَاهِ نَعَمًا لَقَسَمْتُهُ بَيْنَكُمْ، ثُمَّ لَا تَجِدُونِي بَخِيلًا وَلَا كَذُوبًا وَلَا جَبَانًا». [انظر: ٢٨٢١ - فتح ٦/ ٢٥١]\n\n٣١٤٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ قَالَ: كُنْتُ أَمْشِي مَعَ النَّبِيِّ - ﷺ - وَعَلَيْهِ بُرْدٌ نَجْرَانِي غَلِيظُ الحَاشِيَةِ، فَأَدْرَكَهُ أَعْرَابِيٌّ فَجَذَبَهُ جَذْبَةً شَدِيدَةً، حَتَّى نَظَرْتُ إِلَى صَفْحَةِ عَاتِقِ النَّبِيِّ - ﷺ - قَدْ أَثَّرَتْ بِهِ حَاشِيَةُ الرِّدَاءِ مِنْ شِدَّةِ جَذْبَتِهِ، ثُمَّ قَالَ: مُرْ لِي مِنْ مَالِ اللهِ الذِي عِنْدَكَ. فَالْتَفَتَ إِلَيْهِ، فَضَحِكَ ثُمَّ أَمَرَ لَهُ بِعَطَاءٍ. [٥٨٠٩، ٦٠٨٨ - مسلم: ١٠٥٧ - فتح ١/ ٢٥٦]\n\n٣١٥٠ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَمَّا كَانَ يَوْمُ حُنَيْنٍ آثَرَ النَّبِيُّ - ﷺ - أُنَاسًا فِي القِسْمَةِ، فَأَعْطَى الأَقْرَعَ بْنَ حَابِسٍ مِائَةً مِنَ الإِبِلِ، وَأَعْطَى عُيَيْنَةَ مِثْلَ ذَلِكَ، وَأَعْطَى أُنَاسًا مِنْ أَشْرَافِ العَرَبِ، فَآثَرَهُمْ يَوْمَئِذٍ فِي القِسْمَةِ. قَالَ رَجُلٌ وَاللهِ إِنَّ هَذِهِ الْقِسْمَةَ مَا عُدِلَ فِيهَا، وَمَا أُرِيدَ بِهَا وَجْهُ اللهِ. فَقُلْتُ: وَاللهِ لأُخْبِرَنَّ النَّبِيَّ - ﷺ -. فَأَتَيْتُهُ فَأَخْبَرْتُهُ، فَقَالَ: «فَمَنْ يَعْدِلُ إِذَا لَمْ يَعْدِلِ الله وَرَسُولُهُ رَحِمَ الله مُوسَى قَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ». [٣٤٠٥، ٤٣٣٥، ٤٣٣٦، ٦٠٥٩، ٦٢٩١،٦١٠٠، ٦٣٣٦ - مسلم: ١٠٦٢ - فتح ٦/ ٢٥١]\n\n٣١٥١ - حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَنِي أَبِي، عَنْ أَسْمَاءَ ابْنَةِ أَبِي بَكْرٍ - ﵄ - قَالَتْ: كُنْتُ أَنْقُلُ النَّوَى مِنْ أَرْضِ الزُّبَيْرِ الَّتِي أَقْطَعَهُ رَسُولُ اللهِ - ﷺ - عَلَى رَأْسِي، وَهْيَ مِنِّي عَلَى ثُلُثَيْ فَرْسَخٍ. وَقَالَ أَبُو ضَمْرَةَ: عَنْ هِشَامٍ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - أَقْطَعَ الزُّبَيْرَ أَرْضًا مِنْ أَمْوَالِ بَنِي النَّضِيرِ. [٥٢٢٤ - مسلم: ٢١٨٢ - فتح ٦/ ٢٥٢]","vol":"18","page":530},{"text":"٣١٥٢ - حَدَّثَنِي أَحْمَدُ بْنُ المِقْدَامِ، حَدَّثَنَا الفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ عُمَرَ بْنَ الخَطَّابِ أَجْلَى اليَهُودَ وَالنَّصَارَى مِنْ أَرْضِ الحِجَازِ، وَكَانَ رَسُولُ اللهِ - ﷺ - لَمَّا ظَهَرَ عَلَى أَهْلِ خَيْبَرَ أَرَادَ أَنْ يُخْرِجَ اليَهُودَ مِنْهَا، وَكَانَتِ الأَرْضُ لَمَّا ظَهَرَ عَلَيْهَا لِلْيَهُودِ وَلِلرَّسُولِ وَلِلْمُسْلِمِينَ، فَسَأَلَ اليَهُودُ رَسُولَ اللهِ - ﷺ - أَنْ يَتْرُكَهُمْ عَلَى أَنْ يَكْفُوا العَمَلَ، وَلَهُمْ نِصْفُ الثَّمَرِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «نُقِرُّكُمْ عَلَى ذَلِكَ مَا شِئْنَا». فَأُقِرُّوا حَتَّى أَجْلَاهُمْ عُمَرُ فِي إِمَارَتِهِ إِلَى تَيْمَاءَ وَأَرِيحَا. [انظر: ٢٢٨٥ - مسلم: ١٥٥١ - فتح ٦/ ٢٥٢]\nذكر فيه عشرة أحاديث:\nأحدها: حديث حَكِيمِ بْنِ حِزَامٍ. وسلف في الزكاة (^١).\nوالتعليق قبله أخرجه البخاري مسندًا في المغازي (^٢). والتمني عن موسى بن إسماعيل، عن وهيب، عن عمرو بن يحيى بن عمارة، عن عباد بن تميم عنه (^٣).\nثانيها: حديث نافع أَنَّ عُمَرَ قَالَ: يَا رَسُولَ اللهِ، إِنَّهُ كَانَ عَلَيَّ اعْتِكَافُ يَوْمٍ فِي الجَاهِلِيَّةِ. فَأَمَرَهُ أَنْ يَفِيَ بِهِ.\nوقد سلف في بابه (^٤). زاد هنا: وَأَصَابَ عُمَرُ جَارِيَتَيْنِ مِنْ سَبْيِ حُنَيْنٍ، فَوَضَعَهُمَا فِي بَعْضِ بُيُوتِ مَكَّةَ، قَالَ: فَمَنَّ رَسُولُ اللهِ - ﷺ - عَلَى سَبْي حُنَيْنٍ، فَجَعَلُوا يَسْعَوْنَ فِي السِّكَكِ، فَقَالَ عُمَرُ: يَا عَبْدَ اللهِ، انْظُرْ مَا هذا؟ فَقَالَ: مَنَّ رَسُولُ اللهِ - ﷺ - عَلَى السَّبْي. قَالَ: اذْهَبْ فَأَرْسِلِ الجَارِيَتَيْنِ.\n_________\n(^١) سلف برقم (١٤٧٢): الاستعفاف عن المسألة.\n(^٢) سيأتي برقم (٤٣٣٠) باب: غزوة الطائف.\n(^٣) سيأتي برقم (٧٢٤٥) باب: ما يجوز من اللهو.\n(^٤) سلف في الاعتكاف برقم (٢٠٣٢) باب الاعتكاف ليلًا.","vol":"18","page":531},{"text":"قَالَ نَافِعٌ: وَلَمْ يَعْتَمِرْ رَسُولُ اللهِ - ﷺ - مِنَ الجِعْرَانَةِ، وَلَوِ اعْتَمَرَ لَمْ يَخْفَ عَلَى عَبْدِ اللهِ.\nوَزَادَ جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ قَالَ: مِنَ الخُمُسِ.\nوَرَوَاهُ مَعْمَرٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ فِي النَّذْرِ، وَلَمْ يَقُلْ: يَوْمَ.\nوزيادة جرير أخرجها مسلم عن أبي الطاهر: أنا ابن وهب، عن جرير به (^١).\nورواية معمر أسندها في المغازي، عن ابن مقاتل، أنا عبد الله عن معمربه، لما قفلنا من حنين سأل عمر عن نذر (^٢).\nوقال الدارقطني: اختلف على ابن عيينة عن أيوب في أمر الجاريتين، فأرسله عنه قوم، ووصله آخرون، وفي بعض أسانيده إرسال وتعليق، وسائرها مسندة (^٣).\nوقال الجياني: كذا روي مرسلًا عند ابن السكن وأبي زيد، وعند أبي أحمد الجرجاني: أيوب، عن نافع، عن ابن عمر، وذلك وهم. والصواب: الإرسال من رواية حماد بن زيد (^٤).\nوقول نافع: (ولم يعتمر رسول الله) (^٥) من الجعرانة، وهم ظاهر كما نبه عليه الدمياطي؛ لأن مسلمًا وأبا داود والترمذي وابن سعد رووه: أنه\n_________\n(^١) مسلم (١٦٥٦) كتاب الإيمان، باب: نذر الكافر، وما يفعل فيه إذا أسلم.\n(^٢) سيأتي برقم (٤٣٢٠) باب: قول الله تعالى: ﴿وَيَوْمَ حُنَيْنٍ﴾.\n(^٣) انظر: \"الإلزامات والتتبع\" ص ٢٥٤ - ٢٥٥: بتصرف.\n(^٤) \"تقييد المهمل\" ٢/ ٦٤١.\n(^٥) من (ص ١).","vol":"18","page":532},{"text":"اعتمر منها من حديث قتادة عن أنس (^١)، ورووه أيضًا عن ابن عباس إلاَّ مسلمًا (^٢).\nوقد رواه البخاري في باب: من قسم الغنيمة في غزوه وسفره من حديث همام، عن قتادة، عن أنس: اعتمر النبي - ﷺ - من الجعرانة حيث قسم غنائم حنين. وقد أسلفناه (^٣).\nوقال البخاري في المغازي: ورواه جرير بن حازم وحماد بن سلمة، عن أيوب (^٤).\nتعليق حمّاد: أخرجه مسلم من حديث حجاج بن منهال عنه، وأخرجه من حديث ابن إسحاق، عن نافع، عن ابن عمر في النذر، وفي حديثهما جمعيًا: اعتكاف يوم (^٥).\nوذكر في \"الأطراف\": أن رواية حجاج هذِه عن حماد. وذكر ابن طاهر في \"رجال الصحيحين\": أنّ حجّاج بن منهال سمع حماد بن سلمة في النذور من رواية الدارمي عنه (^٦).\nقال البخاري: وقال بعضهم: حمّاد، عن أيوب، عن نافع، عن ابن عمر.\nقلت: أخرجه مسلم، عن أحمد بن عبدة، ثنا حمّاد بن زيد، عن أيوب، عن نافع. قال: ذكر عند ابن عمر عمرة رسول الله - ﷺ - من\n_________\n(^١) مسلم (١٢٥٣) كتاب الحج باب إهلال النبي وهديه، وأبو داود (١٩٩٤)، الترمذي (٨١٥)، و\"الطبقات\" ٢/ ١٧١.\n(^٢) أبو داود (١٩٩٣) والترمذي (٨١٦) و\"الطبقات\" ٢/ ١٧١.\n(^٣) سلف برقم (٣٠٦٦) كتاب الجهاد.\n(^٤) بعد الحديث (٤٣٢٠) باب: قول الله تعالى ﴿وَيَوْمَ حُنَيْنٍ﴾.\n(^٥) مسلم (١٦٥٦) كتاب الإيمان، باب: نذر الكافر …\n(^٦) \"الجمع بين رجال الصحيحين\" ١/ ٩٩.","vol":"18","page":533},{"text":"الجعرانة، قال مسلم، ثمّ ذكر نحو حديث جرير بن حازم ومعمر عن أيوب (^١).\nالحديث الثالث: حديث عمرو بن تغلب: أَعْطَى رَسُولُ اللهِ - ﷺ - قَوْمًا وَمَنَعَ آخَرِينَ، فَكَأَنَّهُمْ عَتَبُوا عَلَيْهِ، فَقَالَ: \"إِنِّي أُعْطِي أقوامًا أَخَافُ ظَلَعَهُمْ وَجَزَعَهُمْ، وَأَكِلُ أَقْوَامًا إِلَى مَا جَعَلَ اللهُ فِي قُلُوبِهِمْ مِنَ الخَيْرِ وَالْغِنَى، مِنْهُمْ عَمْرُو بْنُ تَغْلِبَ\". قَالَ عَمْرُو بْنُ تَغْلِبَ: مَا أُحِبُّ أَنَّ لِي بِكَلِمَةِ رَسُولِ اللهِ - ﷺ - حُمْرَ النَّعَمِ.\nوَزَادَ أَبُو عَاصِم، عَنْ جَرِيرٍ قَالَ: سَمِعْتُ الحَسَنَ: ثَنَا عَمْرُو بْنُ تَغْلِبَ أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِمَالٍ أَوْ بِسَبْيٍ فَقَسَمَهُ. بهذا.\nوهذِه الزيادة سلفت في العيدين عن محمد بن معمر، عن أبي عاصم (^٢).\nفائدة:\nعمرو بن تغلب هو من النمر بن قاسط بن هِنب بن أفصى بصري. وقال بعضهم: هو عبدي. أي: من عبد الله بن أفصى، للحسن عنه أحاديث منها في الصحيحين (^٣).\nالحديث الرابع: حديث أنس قَالَ: قَالَ النَّبِيّ - ﷺ -: \"إِنِّي أُعْطِي قُرَيْشًا أَتَألَفُهُمْ؛ لأَنَّهُمْ حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ\". ويأتي في المغازي (^٤).\n_________\n(^١) مسلم (١٦٥٦) وسبق.\n(^٢) سلف برقم (٩٢٣) باب: من قال في الخطبة بعد الثناء: أما بعد.\n(^٣) انظر ترجمته في: \"الاستيعاب\" ٣/ ٢٥١ (١٩٢٠)، و\"أسد الغابة\" ٤/ ٢٠١ (٣٨٧٣)، و\"الإصابة\" ٢/ ٥٢٦ (٥٧٨٣). وكمال نسبه كما ذكره ابن الأثير: ابن أفصى بن دُعْمى بن جديلة بن أسد بن ربيعة بن نزار.\n(^٤) سيأتي برقم (٤٣٣١) وما بعده.","vol":"18","page":534},{"text":"الخامس: حديثه أيضًا أَنَّ نَاسًا مِنَ الأَنْصَارِ قَالُوا لِرَسُولِ اللهِ - ﷺ - حِينَ أَفَاءَ اللهُ عَلَى رَسُولِهِ مِنْ أَمْوَالِ هَوَازِنَ .. الحديث.\nالحديث السادس: حديث جبير بن مطعم بَيْنَما هُوَ مَعَ رَسُولِ اللهِ - ﷺ - وَمَعَهُ النَّاسُ مُقْبِلًا مِنْ حُنَيْنٍ، عَلِقَتْ برَسُول اللهِ - ﷺ - الأَعْرَابُ يَسْأَلُونَهُ حَتَّى اضْطَرُّوهُ إِلَى سَمُرَةٍ .. الحديث.\nالحديث السابع: حديث أنس كُنْتُ أَمْشِي مَعَ رسول الله - ﷺ - وَعَلَيْهِ بُرْدٌ نَجْرَانِيٌّ .. الحديث.\nوبأتي في اللباس والأدب (^١)، وأخرجه مسلم في الزكاة (^٢)، والنسائي في اللباس مختصرًا (^٣).\nالحديث الثامن: حديث ابن مسعود لَمَّا كَانَ يَوْمُ حُنَيْنٍ آثَرَ رسول الله - ﷺ - أُنَاسًا فِي القِسْمَةِ، فَأَعْطَى الأَقْرَعَ بْنَ حَابِسٍ مِائَةً مِنَ الإِبِلِ .. ويأتي في المغازي (^٤) وأحاديث الأنبياء (^٥)، وأخرجه مسلم أيضًا (^٦).\nالحديث التاسع: حديث أسماء بنت أبي بكر كُنْتُ أَنْقُلُ النَّوى مِنْ أَرْضِ الزُّبَيْرِ … الحديث. وأخرجه مسلم (^٧) والنسائي (^٨)، وقال\n_________\n(^١) سيأتي برقم (٥٨٠٩) باب: البرود والحبرة والشملة، و(٦٠٨٨) باب: التبسم والضحك.\n(^٢) مسلم (١٠٥٧) باب: إعطاء من سأل بفحش وغلظة.\n(^٣) ابن ماجه (٣٥٥٣) ولفظه: كنت مع النبي - ﷺ - وعليه رداء نجراني غليظ الحاشية.\n(^٤) سيأتي برقم (٤٣٣٥، ٤٣٣٦) باب: غزوة الطائف.\n(^٥) سيأتي برقم (٣٤٠٥).\n(^٦) مسلم (١٠٦٢) كتاب: الزكاة، باب: إعطاء المؤلفة قلوبهم.\n(^٧) مسلم (٢١٨٢) كتاب: السلام، باب: جواز إرداف المرأة الأجنبية إذا أعيت في الطريق.\n(^٨) النسائي في \"الكبرى\" ٥/ ٣٧٢ (٩١٧٠).","vol":"18","page":535},{"text":"أبو ضمرة، عن هشام، عن أبيه أن النبي - ﷺ - أقطع الزبير أرضًا من أموال بني النضير، (هذا مرسل) (^١).\nالحديث العاشر: حديث ابن عمر: أَنَ عُمَرَ أَجْلَى اليَهُودَ وَالنَّصَارى … الحديث. وسلف في المزارعة (^٢).\nواعلم أنّ المؤلفة قلوبهم جماعة، منهم: أبو سفيان بن حرب، حكيم بن حزام، والحارث بن هشام، وسهيل بن عمرو الجمحي، وحويطب بن عبد العزى، وصفوان بن أمية، ومالك بن عوف، والعلاء بن جارية.\nقال ابن إسحاق: أعطى كل واحدٍ من هؤلاء مائة بعير، وأعطى مخرمة بن نوفل وعمير بن وهب الجمحي وهشام بن عمرو العامري، ولا أدري كم أعطاهم، وأعطى سعيد بن يربوع خمسين بعيرًا، وعباس بن مرداس أباعر قليلة (^٣).\nوذَكر منهم أبو عمر: النضر بن الحارث بن علقمة بن كلدة، وعيينة بن حصن ووهب بن أبي أمية المخزومي، وسفيان بن عبد الأسد، والسائب بن أبي السائب، ومطيع بن الأسود، وأبو جهم بن حذيفة، ونوفل بن معاوية.\nوذكر ابن الجوزي منهم الأقرع بن حابس، وعبد الرحمن بن يربوع، وزيد الخيل، وعلقمة بن علاثة، والجد بن قيس، وجبير بن مطعم، وحكيم بن طليق بن سفيان بن أمية بن عبد شمس، وخالد بن قيس\n_________\n(^١) من الأصل.\n(^٢) سلف برقم (٢٢٨٥).\n(^٣) \"سيرة ابن هشام\" ٤/ ١٤٠.","vol":"18","page":536},{"text":"السهمي، وعمرو بن مرداس السلمي، وأبا السنابل بن بعكك، وقيس بن عدي السهمي.\nوذكره عبد الرزاق في \"تفسيره\" عن يحيى بن أبي كثير (^١)، وعدي بن قيس السهمي، وقيس بن مخرمة (بن المطلب) (^٢)، ومعاوية بن أبي سفيان، وعند ابن طاهر في \"إيضاح الإشكال\" (^٣) وعمرو بن الهيثم، وعند الصغاني، وأبي بن شريق، وكعب أبو الأخنس وأحيحة بن أمية بن خلف، وحرملة بن هوذة، وخالد بن (أسيد) (^٤) بن أبي العيص، و(خالد) (^٥) بن هشام، وخالد بن هوذة العامري، وشيبة بن عثمان الحجبي، وعكرمة بن عامر العبدري، وعمير بن ودقة، ولبيد بن ربيعة العامري، والمغيرة بن الحارث بن عبد المطلب، وهشام بن الوليد أخو خالد بن الوليد، فهؤلاء نحو الخمسين.\nوقال ابن التين: إنهم فوق الأربعين. (وعدَّد) (^٦) منهم عكرمة بن أبي جهل.\nفصل:\nحقيقة المؤلفة: منْ أسلم ونيته ضعيفة أو له شرفٌ يتوقع بإعطائه إسلام نظرائه. وحاصل المذهب عندنا: أنهم يعطون من الزكاة، ومؤلفة الكفار لا يعطون شيئًا؛ لأن الله أعزَّ الإسلام وأهله.\n_________\n(^١) \"تفسير عبد الرزاق\" ١/ ٢٥١.\n(^٢) من (ص ١).\n(^٣) \"إيضاح الإشكال\" ص ١٥٩ - ١٦١.\n(^٤) في الأصل (سعيد) وهو خطأ، والصواب ما أثبتناه، انظر ترجمة خالد بن أسيد في \"الاستيعاب\" ١/ ١٢٨، \"أسد الغابة\" ١/ ٣٠١.\n(^٥) في الأصل (خلف) وهو خطأ، والصواب ما أثبتناه، انظر ترجمة خالد بن هشام في \"الاستيعاب\" ١/ ١٢٨، \"أسد الغابة\" ١/ ٣١٤. \"الإصابة\" ٢/ ٢٥٠ (٢٢٠١).\n(^٦) من (ص ١).","vol":"18","page":537},{"text":"وادّعى ابن بطال (وأصحابه) (^١) أن الشافعي (قال) (^٢): إنه كان يعطيهم من خمس الخمس، وقال: وهذِه الآثار ترد قوله فإن زعم: أنه - ﵇ - إنما كان يعطيهم وغيرهم من خمس الخمس خاصة؛ لأنه سهمه خاصة، وهذا شيء يتقوله على الشافعي، فإن مذهبه: أنهم يعطون من الزكاة. وقيل: من سهم المصالح.\nثم نقل عن إسماعيل القاضي: أن هذِه قسمة لم يعدل فيها الشافعي؛ لأنه لا يتوهم أحد أن خمس الخمس يكون مبلغه ما أعطي المؤلفة من تلك العطايا الكثيرة، فإن كان ذلك كله من خمس الخمس، فإن أربعة أخماس الخمس أضعاف ذلك (كله) (^٣).\nقال إسماعيل: وإعطاؤه المؤلفة قلوبهم من الخمس، وليس للمؤلفة ذكر فيه ولا في الفيء، وإنما ذكروا في الصدقات، فدلّ إعطاؤهم من غنائم حنين أن الخمس يقسمه الإمام على ما يراه، وليس على الأجزاء التي قال الشافعي وأبو عبيد، ولو كان كذلك لما جاز أن يعطي المؤلفة من ذلك شيئًا.\nقال ابن بطال (^٤): وآثار الباب ترد أيضًا مقالة قوم ذكرهم الطبري: زعموا أنَّ إعطاءهم كان من جملة الغنيمة لا من الخمس، وزعموا أنه كان له أن يمنع الغنيمة منْ شاء ممن حضر القتال ويعطيها منْ لم يحضر، وهو قول مردود بالآثار الثابتة، وبدلائل القرآن (^٥).\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) ورد بهامش الأصل: إن كان قول ابن بطال يخص الشافعي في مؤلفة الكفار فلا شك أن فيهم قولًا أنهم يعطون من خمس الخمس، والله أعلم.\n(^٥) \"شرح ابن بطال\" ٥/ ٣١٩.","vol":"18","page":538},{"text":"ونقل ابن التين عن مالك: إعطاؤهم من الخمس وإن أتي عليه. قال: وقيل: ممّا لله ورسوله من الخمس.\nفصل:\nوكان حكيم ممن استؤلف بالمال؛ لأنه كان يحبه.\nوفيه: (رد) (^١) السائل إذا ألحف بالموعظة الحسنة لا بالانتهار الذي نهى الله عنه.\nوفيه: أن الحرص على المال والإفراط في حبّه وطلبه يوجب المحق له، وأن النفس الشريفة التي هي سخية به إن أعطته أو أخذته، ولم تكن عليه حريصة يبارك لها فيه، كما قال - ﵇ -، وقد سلف كثيرٌ من معانيه هناك.\nوفيه: ذم كثرة الأكل وتقبيحه.\nقال الداودي: قوله: \"فمن أخذه بسخاوة (نفس) (^٢) \" أي: نفس المعطي، ويحتمل الآخذ. وكذا قوله: \"بإشراف نفس\".\nوقوله: \"خضرة حلوة\" كذا في بعض النسخ، والصواب: \"خضر حلو\" أي: محبوب.\nوقوله: \"كالذي يأكل ولا يشبع\" قال الداودي: هو منْ تتوق نفسه إلى كل شهوة، فيبذِّر ولا يبقي شيئًا، كلما أتلف شيئًا عاد إلى مثله.\nوقيل: هي علة تسمى الكلبة، يأكل معها من هي به ولا يشبع. ومعنى: (لا أرزأ): لا آخذ منه شيئًا. وأصل أرزأ: انتقص.\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"18","page":539},{"text":"فصل:\nوقول عمر: (كان عليّ اعتكاف يومٍ في الجاهلية)، قيل: يريد زمن الجاهلية وهو مسلم، وقيل: وهو كافر، ونسخ ذلك، ذكره ابن التين. وإنما ذكره هنا؛ لذكر الجاريتين.\nوفيه: أن سبي حنين كان قسم بعد الانتظار.\nوالسكك: الطرق. وقوله: (فمَنّ النبي - ﷺ - على سبي حنين).\nفيه: قبول ما فشا من الخير وإن لم يسمعه من يعتمد عليه.\nوقول نافع: (لم يعتمر من الجعرانة). قد أسلفنا أنه وهم، وأنه اعتمر منها. قال ابن التين: قد ذكر جماعة أنه اعتمر منها حين فرغ من حنين والطائف، وكان ذلك عام ثمانية، وانصرف من العمرة في آخر ذي القعدة، وحجّ بالناس غياث بن أسيد، وليس في قول نافع حجة؛ لأنّ ابن عمر ليس كلَّ ما علمه حدَّث به نافعًا، ولا كل ما حدث به من حفظه نافع ولا كلَّ ما علمه ابن عمر لا ينساه. والعمرة من الجعرانة أشهر من هذا وأظهر من أن يشك فيها.\nوقول ابن عمر: ومن الخمس: صواب؛ لأنّ الغنيمة إذا قسمت لم يختلف في ملكهم لها.\nفصل:\nوقول عمرو بن تغلب: (عتبوا)، أي: لاموا، قال الخليل: حقيقة العتاب: مخاطبة الإدلال ومذاكرة الموجدة.\nفصل:\nوقوله في حديث أنس الثاني: \"إني لأعطي رجالًا حديثي عهد بكفر\" هو جار على مذهب سيبويه وحده في قوله: مررت برجل حسن وجهه.","vol":"18","page":540},{"text":"والجماعة لا يجيزونه على إضافة حسن إلى الوجه.\nفصل:\nوالسمرة في حديث جُبير: شجر طوال متفرق الرءوس، قليل الظل، صغار الورق، قصار الشوك، جيد الخشب، و(العضاه)، شجر الشوك كالطلح والعوسج والسدر قاله القزاز. قال الخطابي: السمرة ورقها أثبت وظلها كثيف، قال: ويقال: هي شجر الطلح (^١).\nوقال الداودي: السّمُر هي العضاه.\nواختلف في واحد العضاه: فقيل: عضهة، مثل: شفة أصلها: شفهة، حذفت منها الهاء الأصلية في مفردها فصارت: شفة، وقيل: هي عضاهة، مثل شجرة وشجر.\nوفيه: استعمال حسن الأخلاق والحلم لجهال الناس والأعراب، وقلّة ردهم بالخيبة.\nوفيه: أن سنة الأمراء أن يسكتوا عن رد السائل ويتركوه تحت الرَّجاء، ولا يؤيسوه ويوحشوه.\nوفيه: مدح الرجل نفسه إذا ألحف عليه بالمسألة في المال أو العلم أو غيره.\nوفيه: أنه - ﵇ - مدح نفسه بالجود العظيم، ووصف نفسه بالشجاعة والبأس الذي بسببه كانت الأعراب تسأله، ووصف نفسه بالصدق فيما يعد به من العطايا.\nوفيه: أن من أخلف وعدًا أنه جائز أن يسمى كاذبًا. وقد قال تعالى: ﴿إِنَّهُ كَانَ صَادِقَ الْوَعْدِ﴾ [مريم: ٥٤].\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٠٢.","vol":"18","page":541},{"text":"وفيه: -كما قال ابن المنذر-: أن الإمام بالخيار؛ إن شاء قسم الغنائم بين أهلها قبل أن يرجع إلى بلاد الإسلام، وإن شاء أَخَّرَ ذلك على قدر فراغه وشغله إلى وقت خروجه، وعلى قدر ما يرى من الصلاح فيه.\nفصل:\nوفي حديث أنس أن على الإمام أن يمتحن ما يكره مما يبلغه من الأخبار، ولا يدع الناس يخوضون من أمره فيما يؤزرون به. فربما أورث ذلك نفاقًا في قلوبهم، يجب امتحان ما سمعه من ذلك واختباره بنفسه، حتى يتبين وجه ما أنكر عليه، ومعنى مراده ليذهب نزغات الشيطان من نفوسهم، كما فعل - ﵇ - بالأنصار حين رضَّاهم مما لم يكونوا يرضون به من قبل من الأثرة عليهم، لما بينه لهم.\nوفيه: أن الإمام إذا اختصّ قومًا بنفسه وجيرته أن يعلم لهم حق الجوار على غيرهم من الناس.\nوفيه: شرف جيران الملك على سائر من بعد عن جيرته.\nوفيه: أن الرجل العالم والإمام العادل خير من المال الكثير.\nوفيه: استئلاف الناس بالعطاء الجزيل؛ لما في ذلك من المنفعة للمسلمين والدفاع عنهم.\nوفيه: أن الأنصار لا حقَّ لهم في الخلافة؛ لأنه - ﵇ - عرفهم أنه سيؤثر عليهم، والمؤثر يجب أن يكون من غيرهم، ألا ترى قوله: \"اصبروا حتى تلقوا الله ورسوله\" فعرفهم أن ذلك حالهم إلى انقضاء الزمن.\nوفي حديث أنس أيضًا: صبر السلاطين والعلماء بجهال السؤال،","vol":"18","page":542},{"text":"واستعمال الحلم لهم، والصبر على أذاهم نفسًا ومالًا.\nفصل:\nوفي حديث ابن مسعود: الأثرة في القسمة نصًّا.\nوفيه: الإعراض عن الأذى إذا لم يعين قائله، والتأسي بمن تقدم من الفضلاء في الصبر والحلم.\nوفي حديث أسماء: عون المرأة للرجل فيما يمتهن فيه الرجل، وذلك من باب التطوع منها، وليس بواجبٍ عليها، وسيعلم في كتاب النكاح ما يلزمها من خدمة زوجها، واختلاف العلماء فيه عند ذكره.\nوهذِه الأرض التي أقطعها له من بني النضير ليست من جملة الخمس؛ لأنه - ﵇ - أجلى بني النضير حين أرادوا الغدر به وقتله، فكانت فيئًا لمن لم يوجف عليها بخيل ولا ركاب، فحبس منها لنوائبه، وقسم أكثرها في المهاجرين خاصة، فلم يجر فيها خمس.\nوأما خيبر: فإن ابن شهاب قال: إن بعضها عنوة، وبعضها صلحًا، وما كان عنوة فجرى فيه الخمس.\nوأما قوله: (وكانت الأرض لما ظهر عليها لليهود وللرسول وللمسلمين) فقد اختلفت الرواية في ذلك (^١)، فروى ابن السكن عن الفربري: (وكانت الأرض لما ظهر عليها لله، وللرسول، وللمسلمين).\nوقال القابسي: (لليهود) ولا أعرفه، وإنما هو لله وللرسول وللمسلمين، وقال ابن أبي صفرة: بل الصواب لليهود، وهو الصحيح، وكذلك روى النسفي عن الفربري.\n_________\n(^١) ورد بهامش الأصل: وسيأتي التنبيه عليه في كلام شيخنا والاختلاف في الصواب.","vol":"18","page":543},{"text":"وقوله: (لما ظهر عليها) أي: بفتح أكثرها ومعظمها، قبل أن تسأله اليهود أن يصالحوه بأن ينزلوا ويعطوه الأرض، ويسلمهم في أنفسهم، فكانت لليهود، فلما صالحهم أن يسلموا له الأرض، كانت هذِه لله ورسوله يريد: هذِه الأرض التي صالحه اليهود بها، وخمس الأرض التي كان أخذها عنْوةً، وللمسلمين الأربعة الأخماس من العنوة، ولم يكن لليهود فيها شيء؛ لخروجهم عنها بالصلح، والدليل على ذلك أن عمر لما أخرجهم، إنما أعطاهم قيمة الثمرة لا قيمة الأصول، فصح أنهم كانوا مساقين فيها بعد أن صولحوا على أنفسهم.\nقال الخطابي: لست أدري كيف يصح إقطاع أرض المدينة وهم أسلموا راغبين في الدين إلا أن يكون على الوجه الذي جاء فيه الأثر عن ابن عباس أن الأنصار جعلت لرسول الله - ﷺ - ما لم يبلغه الماء من أرضهم، فيحتمل أن يكون - ﵇ - أقطع الزبير منها فأحياها.\nودلَّ قول أسماء: (أنقل النوى منها) أنه كان فيها نخل فلا ينكر أن يكون الزبير غرز فيها نخلًا، فطالت وأثمرت؛ لأنه بقي إلى أيام عليٍّ، ومات يوم الجمل كما سلف، وأما إقطاعه من أرض بني النضير فهو بين، وهو أن يكون ذلك من ماله؛ لأنه - ﵇ - اصطفاها فكان ينفق منها على أهله، ويرد فضلها في نوائب المسلمين.\nوقد روي أنه - ﵇ - أعطاه الأنصار حين قدم المدينة بخلاف كل قبيلة، فلما أجلى بني النضير ردها فلا يبعد أن يكون أقطع الزبير (^١).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٥٨، ١٤٥٩، ١٤٦٠. بتصرف.","vol":"18","page":544},{"text":"فصل:\nفي حديث ابن عمر: (أجلى اليهود) أي: أخرجهم من وطنهم، يقال: أجليت القوم عن وطنهم، وجلوتهم، وجلا القوم، وأجلوا وجلوا، وإنما فعل هذا عمر - ﵁ -؛ لقوله - ﵇ -: \"لا يبقينَّ دينان بجزيرة العرب\" (^١) والصديق اشتغل عنه بقتال أهل الردة أو لم يبلغه الخبر.\nخاتمة للباب: كانت المؤلفة قسمين على عهد رسول الله - ﷺ -:\nمؤمن لم يستقر الإسلام في قلبه، فلم يزل يعطيهم حتى استقر في قلوبهم، وجماعة من أهل الكتاب وغيرهم كان يتألفهم اتقاء شرهم، وقال جماعة: هم قوم كانوا يظهرون الإسلام، ويبطنون الكفر، كانوا يتألفون بدفع سهم من الصدقة إليهم؛ لضعف يقينهم.\nوقال الزهري: المؤلفة مَن أسلم من يهودي أو نصراني، وإن كان غنيًا، واختلف العلماء في بقاء سهمهم، فقال عمر والحسن والشعبي وغيرهم: انقطع هذا الصنف بعز الإسلام وظهوره، وهو مشهور مذهب مالك وأبي حنيفة، وقال بعض الحنفية: لما أعزَّ الله الإسلام وقطع دابر الكافرين اجتمعت الصحابة في زمن الصديق على سقوط سهمهم.\n_________\n(^١) رواه أحمد ٦/ ٢٧٥ والطبري في \"تاريخه\" ٣/ ٢١٤ - ٢١٥ والطبراني في \"الأوسط\" ٢/ ١٢ (١٠٦٦) عن عائشة وأورده الهيثمي في \"المجمع\" ٥/ ٥٨٦ وقال: رواه أحمد والطبراني في \"الأوسط\" ورجال أحمد رجال الصحيح غير ابن إسحاق وقد صرح بالسماع.\nورواه مالك في \"الموطأ\" ٢/ ٨٩٢ (١٥٨٤) وابن سعد ٢/ ٢٥٤ وعبد الرزاق (٩٩٨٧، ١٩٣٦٨) مرسلًا عن عمر بن عبد العزيز.\nوقال ابن عبد البر في \"التمهيد\" ١/ ٦٦٥ - ١٦٦ هكذا جاء مقطوعًا وهو يتصل من وجوه حسان عن النبي - ﷺ - من حديث عائشة وعلي وأسامة.","vol":"18","page":545},{"text":"وقال الشافعي: هذا الصنف مفقود اليوم، فإن وجدوا أخذوا، والأصح عنده: خلافه، وقالت جماعة: هم باقون، ثم إن سهمهم يرجع إلى باقي الأصناف، وقال الزهري: يعطى نصف سهمهم لعمارة المساجد.\nوقال الرازي: كانوا يُتألفون لجهات ثلاثة:\nأحدها: الكفار؛ لدفع مضرتهم وكفِّ أذاهم عن المسلمين، واستعانة بهم على غيرهم من المشركين.\nثانيها: لاستمالة قلوبهم للإسلام، ولئلَّا يمنعوا من أسلم من قومهم من الثبات على الإسلام.\nالثالثة: لأنهم حديثو عهدٍ بكفر، فيخشى من رجوعهم إليه.\nفصل:\nقوله: (\"وترجعون برسول الله إلى رحالكم\"). فيه: تغبطهم بذلك، وأعظم بها غبطة.","vol":"18","page":546},{"text":"<span data-type='title' id=toc-2228>٢٠ - باب مَا يُصِيبُ مِنَ الطَّعَامِ فِي أَرْضِ الحَرْبِ</span>\n٣١٥٣ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ - ﵁ - قَالَ: كُنَّا مُحَاصِرِينَ قَصْرَ خَيْبَرَ، فَرَمَى إِنْسَانٌ بِجِرَابٍ فِيهِ شَحْمٌ، فَنَزَوْتُ لآخُذَهُ، فَالْتَفَتُّ فَإِذَا النَّبِيُّ - ﷺ - فَاسْتَحْيَيْتُ مِنْهُ. [٤٢١٤، ٥٥٠٨ - مسلم: ١٧٧٢ - فتح\n٦/ ٢٥٥]\n\n٣١٥٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كُنَّا نُصِيبُ فِي مَغَازِينَا العَسَلَ وَالْعِنَبَ فَنَأْكُلُهُ وَلَا نَرْفَعُهُ. [فتح ٦/ ٢٥٥]\n\n٣١٥٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الشَّيْبَانِي قَالَ: سَمِعْتُ ابْنَ أَبِي أَوْفَى - ﵄ - يَقُولُ: أَصَابَتْنَا مَجَاعَةٌ لَيَالِيَ خَيْبَرَ، فَلَمَّا كَانَ يَوْمُ خَيْبَرَ وَقَعْنَا فِي الحُمُرِ الأَهْلِيَّةِ، فَانْتَحَرْنَاهَا، فَلَمَّا غَلَتِ القُدُورُ نَادَى مُنَادِي رَسُولِ اللهِ - ﷺ -: اكْفَئُوا الْقُدُورَ، فَلَا تَطْعَمُوا مِنْ لُحُومِ الْحُمُرِ شَيْئًا. قَالَ عَبْدُ اللهِ: فَقُلْنَا: إِنَّمَا نَهَى النَّبِيُّ - ﷺ -؛ لأَنَّهَا لَمْ تُخَمَّسْ. قَالَ: وَقَالَ آخَرُونَ حَرَّمَهَا البَتَّةَ. وَسَأَلْتُ سَعِيدَ بْنَ جُبَيْرٍ فَقَالَ: حَرَّمَهَا البَتَّةَ. [٤٢٢٠، ٤٢٢٢، ٤٢٢٤، ٥٥٢٦ - مسلم: ١٩٣٧ - فتح ٦/ ٢٥٥]\nذكر فيه حديث حميد بن هلال عن عَبْدِ اللهِ بْنِ مُغَفَّلٍ - ﵁ - قَالَ: كُنَّا مُحَاصِرِينَ قَصْرَ خَيْبَرَ، فَرَمَى إِنْسَان بِجِرَابٍ فِيهِ شَحْمٌ، فَنَزَوْتُ لآخُذَهُ، فَالْتَفَتُّ فَإِذَا النَّبِيُّ - ﷺ -، فَاسْتَحْيَيْتُ مِنْهُ.\nوحديث نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - قَالَ: كُنَّا نُصِيبُ فِي مَغَازِينَا العَسَلَ وَالعِنَبَ فَنَأْكُلُهُ وَلَا نَرْفَعُهُ.\nوحديث الشيباني عن ابن أبي أوفى قال: أَصَابَتْنَا مَجَاعَةٌ لَيَالِيَ خَيْبَرَ، فَلَمَّا كَانَ يَوْمُ خَيْبَرَ وَقَعْنَا فِي الحُمُرِ الأَهْلِيَّةِ فَانْتَحَرْنَاهَا، فَلَمَّا غَلَتِ القُدُورُ نَادى مُنَادِي رَسُولِ اللهِ - ﷺ -: اكْفَئُوا القُدُورَ، ولَا تَطْعَمُوا","vol":"18","page":547},{"text":"مِنْ لُحُومِ الحُمُرِ شَيْئًا. قَالَ عَبْدُ اللهِ: فَقُلْنَا: إِنَّمَا نَهَى النَّبِيُّ - ﷺ -؛ لأَنَّهَا لَمْ تُخَمَّسْ. قَالَ: وَقَالَ آخَرُونَ: حَرَّمَهَا البَتَّةَ. وَسَأَلْتُ سَعِيدَ بْنَ جُبَيْرٍ، فَقَالَ: حَرَّمَهَا البَتَّةَ.\nالشرح:\nحديث عبد الله بن مغفل: بضم الميم وفتح الغين والفاء المشددة، أخرجه مسلم أيضًا (^١) ويأتي في المغازي والذبائح (^٢)، وفي رواية لأبي داود الطيالسي في \"مسنده\": فاستحييت، فقال رسول الله - ﷺ -: \"هو لك\" (^٣).\nقال ابن القطان: إسنادها صحيح (^٤)، وحديث ابن عمر من أفراده، ولأبي داود، وابن حبان في \"صحيحه\" بلفظ: إن جيشًا غنموا في زمان رسول الله - ﷺ - طعامًا وعسلًا، فلم يؤخذ منهم الخمس (^٥).\nوللإسماعيلي من حديث جرير بن حازم، عن أيوب، عن نافع، عن ابن عمر قال: أصبنا يوم اليرموك طعامًا وأغنامًا فلم تقسم، ولأبي نعيم من حديث يونس بن محمد، ثنا حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر، قال: كنا نصيب في مغازينا العنب والعسل والفواكه.\nولأبي داود من حديث عبد الله بن أبي المجالد، عن عبد الله بن أبي أوفى، قال: قلت: هل كنتم تخمسون -يعني: الطعام- في عهد رسول\n_________\n(^١) مسلم (١٧٧٢) كتاب: الجهاد والسير، باب: جواز الأكل من طعام الغنيمة في دار الحرب.\n(^٢) سيأتي برقم (٤٢١٤، ٥٥٠٨).\n(^٣) \"المسند\" ٢/ ٢٣٢ (٩٥٩).\n(^٤) \"الأحكام\" ٥/ ٦٢٣ (٢٨٤٣).\n(^٥) \"سنن أبي داود\" (٢٧٠١)، \"صحيح ابن حبان\" ١١/ ١٠٦ (٤٨٢٥).","vol":"18","page":548},{"text":"الله - ﷺ -؟ فقال: أصبنا طعامًا يوم خيبر، فكان الرجل يجيءُ فيأخذ منه مقدار ما يكفيه، ثم ينصرف (^١)، قال الحاكم: صحيح على شرط البخاري (^٢)، وقال مرة: على شرط الشيخين. وللطحاوي من حديث أبي يوسف، عن أبي إسحاق الشيباني، عن محمد بن أبي المجالد عن ابن أبي أوفى قال: كنا مع رسول - ﷺ - بخيبر يأتي أحدنذا إلى الطعام من الغنيمة فيأخذ منه حاجته (^٣).\nقال أبو جعفر: وقد خالف هذا حديث آخر رواه ابن لهيعة، عن جعفر بن ربيعة، عن أبي مرزوق، عن حنش، عن رويفع بن ثابت، يرفعه: أنه قال يوم خيبر: \"من كان يؤمن بالله واليوم الآخر فلا يأخذ دابة من المغنم يركبها حتى إذا أعجفها ردها إلى المغانم، ومن كان يؤمن بالله واليوم الآخر فلا يلبس ثوبًا من المغانم حتى إذا أخلقه رده في المغانم\".\nوقال أبو يوسف: من فعل ذلك وهو عنه غنيٌّ يقي بذلك ثوبه أو دابته أو بخيانة، وأما المحتاج فلا بأس له أن يأخذ من ذلك ما احتاج إليه (^٤)، وقاله أيضًا محمد.\nوحديث ابن أبي أوفى يأتي في المغازي (^٥)، وأخرجه مسلم أيضًا (^٦).\n_________\n(^١) أبو داود (٢٧٠٤).\n(^٢) \"المستدرك\" ٢/ ١٢٦.\n(^٣) \"شرح معاني الآثار\" ٣/ ٢٥٢ (٥٢٥٠).\n(^٤) المصدر السابق.\n(^٥) سيأتي برقم (٤٢٢٠، ٤٢٢٢، ٤٢٢٤).\n(^٦) مسلم (١٩٣٧).","vol":"18","page":549},{"text":"فصل:\nعبد الله بن مغفل: اختلف في كنيته على أقوال: أبو سعيد، أو أبو زياد، أو أبو عبد الرحمن، مات بالبصرة في ولاية عبيد الله بن زياد في آخر خلافة معاوية.\nوحميد بن هلال: الراوي عنه عدوي بصري، كنيته: أبو نصر، مات بها في ولاية خالد بن عبد الله.\nوالشيباني اسمه: سليمان بن أبي سليمان فيروز أبو إسحاق الكوفي مولى بني شيبان بن ثعلبة، مات سنة تسع وثلاثين ومائة، وقيل: سنة تسع وعشرين ومائة وقال ابن سعد: لسنتين خلتا من خلافة أبي جعفر (^١)، وقيل: سنة ثمانٍ وثلاثين، وقيل: بعد الأربعين، وهو من شيبان الأكبر.\nوأبو عمرو الشيباني من شيبان الأصغر بن ذهل بن ثعلبة بن عكابة، واسمه: سعد بن إياس بن عمرو بن الحارث بن سدوس بن سنان بن عم بن قتادة بن دعامة بن عزير بن عمرو بن ربيعة بن الحارث بن سدوس، سمع رسول الله - ﷺ -، وهو يرعى إبلًا لأهله بكاظمة.\nقال إسماعيل بن خالد: رأيت أبا عمرو الشيباني، وقد أتى عليه تسع عشرة (^٢) ومائة سنة، سمع عليًّا وغيره.\nفصل:\nجمهور العلماء متفقون على أنه لا بأس بأكل الطعام والعلف في دار الحرب بغير إذن الإمام، والإجماع قائم -كما حكاه القاضي- على إباحة أكل طعام الحربيين ما دام المسلمون في دار الحرب، فيأكلون منه قدر\n_________\n(^١) \"الطبقات\" ٦/ ٣٤٥.\n(^٢) من (ص ١).","vol":"18","page":550},{"text":"حاجتهم، والجمهور -كما قلناه- أنه لا يحتاج في ذلك إلى إذن الإمام (^١).\nولا بأس بذبح البقر والغنم بعد أن يقع في المقاسم، هذا قول الليث وا لأربعة والأوزاعي وإسحاق.\nقال مالك: ولو أن ذلك لا يؤكل حتى يقسم بينهم أضر ذلك بهم. قال: وإنما يأكلون ذلك على وجه المعروف والحاجة ولا يدخر أحد منهم شيئًا يرجع به إلى أهله.\nوقد احتج الفقهاء في هذا بحديث ابن مغفل في قصة الجراب التي ذكرها البخاري، وقالوا: ألا ترى أن رسول الله - ﷺ - لم ينكر عليه فعله؟ وفي بعض طرقه: فالتفت، فإذا رسول الله - ﷺ - تبسم إليَّ (^٢).\nورواية أبي داود التي أسلفناها: \"هو لك\" أصرح من ذلك، وشذ الزهري في هذا الباب، فقال: لا يجوز أخذ الطعام في دار الحرب إلا بإذن الإمام.\nوأظنُّه رأى أن الخلفاء والأمراء كانوا يأذنون لهم في ذلك، وهذا لا حجة فيه؛ لأن ما أذنوا فيه مرة علمت به الإباحة؛ لأنهم لا يأذنون في استباحة غير المباح.\nوحديث ابن عمر في الباب هو كالإجماع من الصحابة، وحديث ابن أبي أوفى حجة فيه أيضًا، فإن العادة كانت عندهم في المغازي إطلاق الأيدي في المطاعم، ولولا ذلك ما تقدموا إلى شيء إلا بأمر الشارع.\n_________\n(^١) \"إكمال المعلم\" ٦/ ١١٤.\n(^٢) أبو داود (٢٧٠٢).","vol":"18","page":551},{"text":"وكره جمهور العلماء أن يخرج بشيء من الطعام إلى دار الإسلام إذا كانت له قيمة، وكان للناس فيه رغبة، وحكموا له بحكم الغنيمة، فإن أخرجه ردّه في المقاسم إن أمكنه، وإلّا باعه وتصدق بثمنه.\nقال مالك: وإن كان يسيرًا أكله. وقال الأوزاعي: ما أخرجه إلى دار الإسلام فهو له أيضًا.\nقال ابن المنذر: وليس لأحدٍ أنْ ينال من مال العدو أيضًا سوى الطعام للأكل، والعلف للدواب، وكل مختلف فيه بعد ذلك من ثمن طعام أو فضلة طعام يقدم به إلى أهله، أو جراب، أو حبل، أو غير ذلك مردود إلى قوله - ﵇ -: \"أدّوا الخيط والمخيط\" (^١) وإلى قوله: \"شراك أو شراكان من نار\" (^٢).\nوذهب قوم منهم الأوزاعي: أنه لا بأس أن يأخذ الرجل السلاح من الغنيمة فيقاتل به في معمعة القتال ما كان إلى ذلك محتاجًا، ولا ينتظر برده الفرار من الحرب، فيعرضه للهلاك وانكسار الثمن في طول مكثه في دار الحرب، واحتجوا بحديث رويفع السالف.\nوخالفهم آخرون منهم أبو حنيفة فقالوا: لا بأس أن يأخذ السلاح من الغنيمة إذا احتاج إليه بغير إذن الإمام، فيقاتل به حتى يفرغ من الحرب، ثم يرده في المغنم.\nوقال أبو يوسف: سكوت رسول الله - ﷺ - له معنى لا يفهمه إلا من\n_________\n(^١) رواه أحمد ٤/ ١٢٧ - ١٢٨ والبزار (١٧٣٤) والطبراني في \"الأوسط\" (٢٤٤). وقال الهيثمي في \"المجمع\" ٥/ ٣٣٧: رواه أحمد والبزار والطبراني وفيه أم صبية بنت العرباض، ولم أجد من وثقها ولا جرحها، وبقية رجاله ثقات وله شواهد من حديث عبد الله بن عمرو بن العاص وعبادة بن الصامت وعمرو بن عبسة، وغيرهم.\n(^٢) سيأتي برقم (٤٢٣٤) كتاب: المغازي، باب: غزوة خيبر.","vol":"18","page":552},{"text":"أعانه الله عليه وقد أسلفناه عنه، وحديث ابن أبي أوفى يبين أنه إذا كان الطعام لا بأس بأخذه واستهلاكه لحاجة المسلمين كذلك لا (بأس) (^١) بأخذ الدواب والثياب واستعمالها للحاجة إليها، حتى يكون الذي أريد من حديث ابن أبي أوفى غير الذي أريد من حديث رويفع حتى لا (يتضادا) (^٢)، وهذا قول أبي يوسف ومحمد. قال الطحاوي: وبه نأخذ (^٣).\nفرع:\nيجوز ركوب دوابهم ولبس ثيابهم، واستعمال سلاحهم في الحرب بالإجماع، ولا يفتقر إلى إذن الإمام خلافًا للأوزاعي.\nفائدة:\nالجراب: المزود ونحوه، قال الداودي: قال القزاز: هو بفتح الجيم: وعاء من جلود، وبكسرها جراب الركبة، وهو ما حولها من أعلاها إلى أسفلها.\nوفي \"غريب المدونة\": الجراب، بفتح الجيم وكسرها، وقال صاحب \"المنتهى\": الجراب بالكسر والعامة تفتحه، والجمع أجربة، وجوب بإسكان الراء وفتحها.\nوقال في \"المحكم\": هو الوعاء، وقيل: المزود (^٤)، ومما نسمعه على الألسنة: لا تفتح الجراب، ولا تكسر القصعة.\n_________\n(^١) من (ص ٢).\n(^٢) في \"الأصول\" يتضاد.\n(^٣) \"شرح معاني الآثار\" ٣/ ٢٥٢.\n(^٤) \"المحكم\" ٧/ ٢٨٠ مادة (جرب).","vol":"18","page":553},{"text":"فائدة:\nمعثى (نزوت): وثبت، ومعناه: أن رامي الجراب لم يرمه ليكون له أو رماه لعبد الله بن مغفل.\nوقوله: (فاستحييت) أي: أن يرى رسول الله منه ذلك.\nفصل:\nتقدم علة تحريم الحمر في الجهاد في التكبير وغيره، وقول مالك في تحريمها: حمله البغاددة على أنه تحريم كراهة، وقيل: حرمها خشية أن تفنى؛ أو لأنها لم تخمس؛ أو لأنها من حوالي القرية، وأجاز ابن عباس -ونقله السهيلي عن عائشة أيضًا وطائفة من التابعين- أكلها، محتجًّا بقوله تعالى: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآية [الأنعام: ١٤٥]، وهي مكية وحديث النهي بخيبر (^١).\nوجاء: \"اكْفَئُوا القدور\" (^٢) وفي لفظٍ: إنها رجس، وفي كتاب \"الأطعمة\" لعثمان بن سعيد الدارمي بإسناده عن سعيد بن جبير، قال: إنما نُهي عنها؛ لأنها كانت تأكل العذر (^٣)، وعن ابن أبي أوفى: لمَّا نادى المنادي ثلاثًا، قلنا: حرمها تحريم ماذا؟ فتحدثنا بيننا: فقلنا حرمها البتة، أو حرمها من أجل أنها لم تخمس (^٤).\nوروى ابن شاهين في \"ناسخه\" -استدلالًا على نسخ التحريم- بإسنادٍ جيد عن البراء بن عازب، قال: أمرنا رسول الله - ﷺ - يوم خيبر\n_________\n(^١) \"الروض الأنف\" ٤/ ٥٨.\n(^٢) مسلم (١٨٠٢) كتاب: الصيد والذبائح، باب: تحريم أكل لحم الحمر الإنسية، عن سلمة بن الأكوع.\n(^٣) سيأتي برقم (٤٢٢٠) كتاب: المغازي، باب: غزوة خيبر.\n(^٤) مسلم (١٩٣٧) كتاب: الصيد والذبائح، باب: تحريم أكل لحم الحمر الإنسية.","vol":"18","page":554},{"text":"أن نلقي الحمر الأهلية نيئة ونضيجة، ثم أمرنا بها بعد ذلك (^١)، وصحَّ عن عبد الرحمن بن أبي ليلى قال: إنما كرهت إبقاءً على الظهر.\nولأبي داود من حديث غالب بن أبجر: أنه قال: يا رسول الله لم يبق في مالي شيءٌ أطعم أهلي إلا حمرٌ لي، فقال: \"أطعم أهلك من سمين مالك\" (^٢) إسناده متماسك، وله متابعات، والأحاديث الثابتة ترده.\nقال الخطابي: حديث غالب مختلف في إسناده (^٣)، ولا يثبت، والنهي ثابت، وقال عبد الحق: ليس هو بمتصل الإسناد (^٤)، وقال السهيلي: ضعيفه، ولا يعارض بمثله حديث النهي (^٥).\nفصل:\nفي حديث ابن مغفل جواز أكل شحوم ذبيحة اليهود المحرمة عليهم، وهو مذهب أبي حنيفة والشافعي، وقال مالك: هي مكروهة، وقال أشهب وابن القاسم، وبعض أصحاب أحمد: هي محرمة، وحكي أيضًا عن مالك.\nآخر الخمس ولله الحمد\n_________\n(^١) مسلم (١٩٣٨).\n(^٢) أبو داود (٣٨٠٩).\nقال النووي في \"شرح مسلم\" ١٣/ ٩٢: هذا الحديث مضطرب مختلف الإسناد وشديد الاختلاف. قال الحافظ في الفتح ٩/ ٦٥٦: إسناده ضعيف، والمتن شاذ مخالف للأحاديث الصحيحة.\n(^٣) \"معالم السنن\" ٤/ ٢٣١.\n(^٤) \"الأحكام الوسطى\" ٤/ ١١٥.\n(^٥) \"الروض الأنف\"٤/ ٥٨.","vol":"18","page":555},{"text":"٥٨\nكتاب الجزية والموادعة","vol":"18","page":557},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-2229>٥٨ - كِتَابُ الجِزْيَةِ وَالمُوَادَعَةِ</span>\n<span data-type='title' id=toc-2230>١ - [باب الجِزْيَةِ وَالْمُوَادَعَةِ] مَعَ أَهْلِ الذِّمَّةِ وَالْحَرْبِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللهِ وَلَا بِالْيَوْمِ الْآخِرِ﴾ إلى قوله ﴿وَهُمْ صَاغِرُونَ﴾ [التوبة: ٢٩]: أَذِلَّاءُ. ﴿وَالْمَسْكَنَةُ﴾ [البقرة: ٦١] مَصْدَرُ المِسْكِينِ، أسكَنُ مِنْ فُلَانٍ: أحَوجُ مِنْهُ، وَلَمْ يَذْهَبْ إِلَى السُّكُونِ، وَمَا جَاءَ فِي أَخْذِ الجِزْيَةِ مِنَ اليَهُودِ وَالنَّصَارى وَالْمَجُوسِ وَالْعَجَم. وَقَالَ ابن عُيَيْنَةَ: عَنِ ابن أَبِي نَجِيحٍ: قُلْتُ لِمُجَاهِدٍ مَا شَأْنُ أَهْلِ الشَّأْمِ عَلَيْهِمْ أَرْبَعَةُ دَنَانِيرَ وَأَهْلُ اليَمَنِ عَلَيْهِمْ دِينَارٌ؟ قَالَ: جُعِلَ ذَلِكَ مِنْ قِبَلِ اليَسَارِ.\n\n٣١٥٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ عَمْرًا قَالَ: كُنْتُ جَالِسًا مَعَ جَابِرِ بْنِ زَيْدٍ وَعَمْرِو بْنِ أَوْسٍ، فَحَدَّثَهُمَا بَجَالَةُ سَنَةَ سَبْعِينَ -عَامَ حَجَّ مُصْعَبُ بْنُ الزُّبَيْرِ بِأَهْلِ البَصْرَةِ- عِنْدَ دَرَجِ زَمْزَمَ قَالَ: كُنْتُ كَاتِبًا لِجَزْءِ بْنِ مُعَاوِيَةَ عَمِّ","vol":"18","page":559},{"text":"الأَحْنَفِ، فَأَتَانَا كِتَابُ عُمَرَ بْنِ الخَطَّابِ قَبْلَ مَوْتِهِ بِسَنَةٍ فَرِّقُوا بَيْنَ كُلِّ ذِي مَحْرَمٍ مِنَ المَجُوسِ. وَلَمْ يَكُنْ عُمَرُ أَخَذَ الجِزْيَةَ مِنَ المَجُوسِ. [فتح ٦/ ٢٥٧]\n\n٣١٥٧ - حَتَّى شَهِدَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَخَذَهَا مِنْ مَجُوسِ هَجَرٍ. [فتح ٦/ ٢٥٧]\n\n٣١٥٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ أَنَّهُ أَخْبَرَهُ أَنَّ عَمْرَو بْنَ عَوْفٍ الأَنْصَارِيَّ وَهْوَ حَلِيفٌ لِبَنِي عَامِرِ بْنِ لُؤَيٍّ وَكَانَ شَهِدَ بَدْرًا أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ أَبَا عُبَيْدَةَ بْنَ الجَرَّاحِ إِلَى البَحْرَيْنِ يَأْتِي بِجِزْيَتِهَا، وَكَانَ رَسُولُ اللهِ - ﷺ - هُوَ صَالَحَ أَهْلَ البَحْرَيْنِ وَأَمَّرَ عَلَيْهِمُ العَلَاءَ بْنَ الحَضْرَمِيِّ، فَقَدِمَ أَبُو عُبَيْدَةَ بِمَالٍ مِنَ البَحْرَيْنِ، فَسَمِعَتِ الأَنْصَارُ بِقُدُومِ أَبِي عُبَيْدَةَ فَوَافَتْ صَلَاةَ الصُّبْحِ مَعَ النَّبِيِّ - ﷺ -، فَلَمَّا صَلَّى بِهِمِ الفَجْرَ انْصَرَفَ، فَتَعَرَّضُوا لَهُ، فَتَبَسَّمَ رَسُولُ اللهِ - ﷺ - حِينَ رَآهُمْ وَقَالَ: «أَظُنُّكُمْ قَدْ سَمِعْتُمْ أَنَّ أَبَا عُبَيْدَةَ قَدْ جَاءَ بِشَيْءٍ». قَالُوا: أَجَلْ يَا رَسُولَ اللهِ. قَالَ: «فَأَبْشِرُوا وَأَمِّلُوا مَا يَسُرُّكُمْ، فَوَاللهِ لَا الفَقْرَ أَخْشَى عَلَيْكُمْ، وَلَكِنْ أَخْشَى عَلَيْكُمْ أَنْ تُبْسَطَ عَلَيْكُمُ الدُّنْيَا كَمَا بُسِطَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ، فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا وَتُهْلِكَكُمْ كَمَا أَهْلَكَتْهُمْ». [٤٠١٥، ٦٤٢٥ - مسلم: ٢٩٦١ - فتح ٦/ ٢٥٧]\n\n٣١٥٩ - حَدَّثَنَا الفَضْلُ بْنُ يَعْقُوبَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ جَعْفَرٍ الرَّقِّيُّ، حَدَّثَنَا المُعْتَمِرُ بْنُ سُلَيْمَانَ، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدِ اللهِ الثَّقَفِيُّ، حَدَّثَنَا بَكْرُ بْنُ عَبْدِ اللهِ المُزَنِي وَزِيَادُ بْنُ جُبَيْرٍ، عَنْ جُبَيْرِ بْنِ حَيَّةَ قَالَ: بَعَثَ عُمَرُ النَّاسَ فِي أَفْنَاءِ الأَمْصَارِ يُقَاتِلُونَ المُشْرِكِينَ، فَأَسْلَمَ الْهُرْمُزَانُ فَقَالَ: إِنِّي مُسْتَشِيرُكَ فِي مَغَازِيَّ هَذِهِ. قَالَ: نَعَمْ، مَثَلُهَا وَمَثَلُ مَنْ فِيهَا مِنَ النَّاسِ مِنْ عَدُوِّ المُسْلِمِينَ مَثَلُ طَائِرٍ لَهُ رَأْسٌ وَلَهُ جَنَاحَانِ وَلَهُ رِجْلَانِ، فَإِنْ كُسِرَ أَحَدُ الجَنَاحَيْنِ نَهَضَتِ الرِّجْلَانِ بِجَنَاحٍ وَالرَّأْسُ، فَإِنْ كُسِرَ الْجَنَاحُ الآخَرُ نَهَضَتِ الرِّجْلَانِ وَالرَّأْسُ، وَإِنْ شُدِخَ الرَّأْسُ ذَهَبَتِ الرِّجْلَانِ وَالْجَنَاحَانِ وَالرَّأْسُ، فَالرَّأْسُ كِسْرَى، وَالْجَنَاحُ قَيْصَرُ، وَالْجَنَاحُ الآخَرُ فَارِسُ، فَمُرِ المُسْلِمِينَ فَلْيَنْفِرُوا إِلَى كِسْرَى.","vol":"18","page":560},{"text":"وَقَالَ بَكْرٌ وَزِيَادٌ جَمِيعًا: عَنْ جُبَيْرِ بْنِ حَيَّةَ قَالَ: فَنَدَبَنَا عُمَرُ وَاسْتَعْمَلَ عَلَيْنَا النُّعْمَانَ بْنَ مُقَرِّنٍ، حَتَّى إِذَا كُنَّا بِأَرْضِ العَدُوِّ، وَخَرَجَ عَلَيْنَا عَامِلُ كِسْرَى فِي أَرْبَعِينَ أَلْفًا، فَقَامَ تُرْجُمَانٌ فَقَالَ لِيُكَلِّمْنِي رَجُلٌ مِنْكُمْ. فَقَالَ المُغِيرَةُ: سَلْ عَمَّا شِئْتَ. قَالَ: مَا أَنْتُمْ؟ قَالَ: نَحْنُ أُنَاسٌ مِنَ العَرَبِ كُنَّا فِي شَقَاءٍ شَدِيدٍ وَبَلَاءٍ شَدِيدٍ، نَمَصُّ الجِلْدَ وَالنَّوَى مِنَ الجُوعِ، وَنَلْبَسُ الوَبَرَ وَالشَّعَرَ، وَنَعْبُدُ الشَّجَرَ وَالْحَجَرَ، فَبَيْنَا نَحْنُ كَذَلِكَ، إِذْ بَعَثَ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرَضِينَ تَعَالَى ذِكْرُهُ وَجَلَّتْ عَظَمَتُهُ إِلَيْنَا نَبِيًّا مِنْ أَنْفُسِنَا، نَعْرِفُ أَبَاهُ وَأُمَّهُ، فَأَمَرَنَا نَبِيُّنَا رَسُولُ رَبِّنَا - ﷺ - أَنْ نَقَاتِلَكُمْ حَتَّى تَعْبُدُوا اللهَ وَحْدَهُ أَوْ تُؤَدُّوا الجِزْيَةَ، وَأَخْبَرَنَا نَبِيُّنَا - ﷺ - عَنْ رِسَالَةِ رَبِّنَا أَنَّهُ مَنْ قُتِلَ مِنَّا صَارَ إِلَى الجَنَّةِ فِي نَعِيمٍ لَمْ يَرَ مِثْلَهَا قَطُّ، وَمَنْ بَقِيَ مِنَّا مَلَكَ رِقَابَكُمْ. [٧٥٣٠ - فتح ٦/ ٢٥٨]\n\n٣١٦٠ - فَقَالَ النُّعْمَانُ: رُبَّمَا أَشْهَدَكَ الله مِثْلَهَا مَعَ النَّبِيِّ - ﷺ - فَلَمْ يُنَدِّمْكَ وَلَمْ يُخْزِكَ، وَلَكِنِّي شَهِدْتُ القِتَالَ مَعَ رَسُولِ اللهِ - ﷺ - كَانَ إِذَا لَمْ يُقَاتِلْ فِي أَوَّلِ النَّهَارِ انْتَظَرَ حَتَّى تَهُبَّ الأَرْوَاحُ وَتَحْضُرَ الصَّلَوَاتُ. [فتح ٦/ ٢٥٨]\nثم ساق فيه ثلاثة أحاديث:\nأحدها: حديث جابر بن زيد، وعمرو بن أوس؛ حَدَّثَهُمَا بَجَالَةُ قَالَ: كُنْتُ كَاتِبًا لِجَزْءِ بْنِ مُعَاوِيَةَ عَمِّ الأَحْنَفِ، فَأَتَى كِتَابُ عُمَرَ بْنِ الخَطَّابِ قَبْلَ مَوْتِهِ بِسَنَةٍ: فَرِّقُوا بَيْنَ كُلِّ ذِي مَحْرَمٍ مِنَ المَجُوسِ. وَلَمْ يَكُنْ عُمَرُ أَخَذَ الجِزْيَةَ مِنَ المَجُوسِ، حَتَّى شَهِدَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ أَنَّ رَسُولَ اللهِ - ﷺ - أخَذَهَا مِنْ مَجُوسِ هَجَرٍ. وهو من أفراده.\nثانيها: حديث عمرو بن عوف الأنصاري: أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ أَبَا عُبَيْدَةَ بْنَ الجَرَّاحِ إِلَى البَحْرَيْنِ يَأْتِي بِجِزْيَتِهَا .. الحديث.\nويأتي في المغازي (^١)، أخرجه مسلم في آخر كتابه (^٢).\n_________\n(^١) برقم (٤٠١٥).\n(^٢) مسلم (٢٩٦١).","vol":"18","page":561},{"text":"ثالثها: حديث المعتمر بن سليمان، عن سعيد بن عبيد الله الثقفي، عن بكر وزياد، عن جبير بن حية -بالحاء المهملة ثم مثناة تحت- قال: بَعَثَ عُمَرُ النَّاسَ فِي أَفْنَاءِ الأَمْصارِ يُقَاتِلُونَ المُشْرِكِينَ، فَأَسْلَمَ الهُرْمُزَانُ .. الحديث، وقال بَكْرٌ وَزِيَاد جَمِيعًا: عَنْ جُبَيْرِ بْنِ حَيَّةَ قَالَ: فَنَدَبَنَا عُمَرُ وَاسْتَعْمَلَ عَلَيْنَا النُّعْمَانَ بْنَ مُقَرِّنٍ .. وفيه: فَأَمَرَنَا نَبِيُّنَا رَسُولُ رَبِّنَا - ﷺ - أَنْ نَقَاتِلَكُمْ حَتَّى تَعْبُدُوا الله وَحْدَهُ أَوْ تُؤَدُّوا الجِزْيَةَ، ثم ساق بقيته، ويأتي في التوحيد مختصرًا (^١).\nالشرح:\n(الْجِزْيَةِ): مشتقة من الجزاء على الأمان لهم وتقريرهم، فتجزئ عنه، وعبارة \"المحكم\": الجزية: خراج الأرض، والجمع: جُزى، وقال أبو علي: هما واحد كالمعْي والمعَى لواحد الأمعاء، والجمع: جزاء، وجزية الذمي منه (^٢).\nوأما (الْمُوَادَعَةِ): فإن أراد بها عقد الذمة لهم بأخذ الجزية، والإعفاء بعد ذلك من القتل، فهذا حكم الجزية، والموادعة غيرها، وإن أراد ترك قتلاهم مع إمكانه قبل الظفر بهم، وهو معنى الموادعة في أحاديث الباب ما يطابقها، إلا ما ذكره من تأخر النعمان بن مقرن عن مقاتلة العدو وانتظاره زوال الشمس وهبوب الريح، فهي موادعة في هذا الزمان مع الإمكان للمصلحة، نبه على ذلك ابن المنير (^٣)، وذكر البخاري العجم بعد المجوس من باب ذكر الخاص بعد العام.\n_________\n(^١) برقم (٧٥٣٠).\n(^٢) \"المحكم\" ٧/ ٣٤٨.\n(^٣) \"المتواري\" ص ١٩٧.","vol":"18","page":562},{"text":"ومعنى قوله: ﴿لَا يُؤْمِنُونَ بِاللهِ﴾ [التوبة: ٢٩] يعني: إيمان الموحدين؛ لأن أهل الكتاب يؤمنون بالله، ويقولون: له ولد، ويؤمنون بالآخرة، ويقولون لا أكل فيها ولا شرب.\nوقال الداودي: ﴿وَلَا بِالْيَوْمِ الْآخِر﴾: القيامة.\nوقوله: ﴿وَلَا يُحَرِّمُونَ مَا حَرَّمَ الله وَرَسُولُهُ﴾ [التوبة: ٢٩] أي: يقرون بتحريم ذلك، ويعتقدونه.\n﴿وَلَا يَدِينُونَ دِينَ الْحَقِّ﴾ [التوبة: ٢٩]. قال أبو عبيدة في \"مجازه\": ولا يطيعون طاعة الحق، يقال: دان فلان لفلان: أطاعه (^١).\nوقوله: (﴿مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾) [التوبة: ٢٩] هم اليهود والنصارى، واختلف في المجوس: هل لهم كتاب؟\nوالجمهور: لا. وقيل: نعم، فبدلوه فأصبحوا وقد أسري به، وإذا قلنا: لا؛ فالجماعة على أنها تؤخذ منهم الجزية إلا عند (المالكية) (^٢).\nقال مالك في رواية ابن القاسم: تؤخذ من أهل الكتاب ومن المجوس عبدة (^٣) الأوثان، وكل المشركين غير المرتدين وقريش (^٤)، وفي \"مختصر ابن أبي زيد\": ونقاتل جميع الأمم حتى يسلموا أو يؤدوا الجزية.\nوحكى الطحاوي عن أبي حنيفة وأصحابه: أنها تقبل من أهل الكتاب، ومن سائر كفار العجم، ولا تقبل من مشركي العرب إلاَّ\n_________\n(^١) \"مجاز القرآن\" ١/ ٢٥٥.\n(^٢) في الأصل: (الملك)، والمثبت من (ص ١).\n(^٣) ورد بهامش الأصل: لعله سقط (و).\n(^٤) انظر: \"النوادر والزيادات\" ٣/ ٤٥ وما بعدها. و٣/ ٣٥٦.","vol":"18","page":563},{"text":"الإسلام أو السيف (^١)، وقال الشافعي: لا تقبل إلا من أهل الكتاب، عربًا كانوا أو عجمًا، وزعم أن المجوس كانوا أهل كتابٍ؛ فلذلك أخذت منهم، وروي ذلك عن علي (^٢)، وقال الطحاوي في حديث عمرو بن عوف: إنه - ﵇ - بعث أبا عبيدة إلى أهل البحرين يأتي بجزيتها؛ لأنهم كانوا مجوسًا من الفرس، ولم يكونوا من العرب؛ ولذلك قبلت منهم، وأقرهم على مجوسيتهم (^٣).\nواحتجَّ الشافعيُّ بآية الباب: ﴿مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ [التوبة: ٢٩]، (قال) (^٤): فدلَّ هذا الخطاب أنَّ من لم يؤت الكتاب ليس بمنزلتهم بدليل قوله - ﵇ -: \"أمرت أن أقاتل الناس حتى يقولوا: لا إله إلا الله\" (^٥) ولا يجوز أن يكون أهل الكتاب داخلين تحت هذِه الجملة؛ لأنهم يقولون: لا إله إلا الله؛ لإخباره - ﵇ - أن هذِه الكلمة يحقن بها الدم والمال، فدلَّ أن بغيرها لا يقع الحقن.\nوحجة مالك حديث الباب أنه أخذها من مجوس هجر، وقال في المجوس: \"سنوا بهم سنة أهل الكتاب\" (^٦)؛ فقام الإجماع على أن المراد بقوله: \"سنوا بهم سنة أهل الكتاب\" يعني في أخذ الجزية منهم لا في غيرها، فهو وإن خرج مخرج العموم فالمراد الخصوص. وقد ورد في رواية: \"غير آكلي ذبائحهم، وناكحي نسائهم\" (^٧).\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٤٨٤.\n(^٢) انظر: \"الأم\" ٤/ ٩٥، ٩٦.\n(^٣) السابق ٣/ ٤٨٤ - ٤٨٥.\n(^٤) من (ص ١).\n(^٥) سلف برقم (٢٩٤٦).\n(^٦) رواه مالك ص ١٨٧ من حديث عبد الرحمن بن عوف.\n(^٧) قال الحافظ في \"الدراية\" ٢/ ٢٠٥: لم أجده. وذكر رواية نحوها عزاها لعبد الرزاق [\"المصنف\" ٦/ ١٢٥] وابن أبي شيبة.","vol":"18","page":564},{"text":"وأيضًا فإنه - ﵇ - كان يبعث أمراء السرايا فيقول لهم: \"إذا لقيتم العدو فادعوهم إلى الإسلام، فإن أجابوا وإلا فالجزية، فإن أعطوا وإلا قاتلوهم\" (^١) ولم ينص على مشرك دون مشرك بل عمَّ جميعهم؛ لأن الكفر يجمعهم، ولما جاز أنْ يسترقهم جاز أن يأخذ منهم الجزية؛ عكسه المرتد لما لم يجز أن يسترق لم يجز أخذ الجزية منه. وليس مما احتجّ به من الآية دليل أن الجزية لا يجوز أخذها من غير أهل الكتاب؛ لأن الله لم ينه أن يأخذ من غيرهم، وللشارع أن يزيد في البيان ويفرض ما ليس بموجود ذكره في الكتاب، ألا ترى أن الله تعالى حرم الأمهات ومن ذكر معهنَّ في الآية، وحرم الشارع الجمع بين المرأة وعمتها وخالتها، وليس ذلك بخلاف الكتاب، فكذلك أخذه الجزية من جميع المجوس هو ثابت بالسنة الثابتة. وهذا ينتظم الرد على أبي حنيفة في قوله: إنّ مجوس العرب لا يجوز أخذ الجزية منهم، وتؤخذ من سائر المجوس غيرهم؛ لإطلاقه - ﵇ - على أخذها من جميع المجوس؛ لقوله: \"سنوا بهم سنة أهل الكتاب\" ومن ادعى الخصوص في هذا وأن المراد به بعضهم. فعليه الدليل.\nقال ابن بطال: وأما قول الشافعي: إن المجوس كانوا أهل كتاب فرفع (كتابهم) (^٢) غير صحيح؛ لأنه لو كان كذلك لكان لنا أن نأكل ذبائحهم وننكح نسائهم، وهذا لا يقول به أحد.\nوقوله: \"سنوا بهم سنة أهل الكتاب\" يدل أنه لا كتاب لهم، وأيضًا فإنهم لو كانوا أهل كتاب فرفع كتابهم، لوجب أن يصيروا بمنزلة من لا كتاب له؛ لأنَّ الشيء إذا كان لمعنى فارتفع المعنى ارتفع الحكم (^٣).\n_________\n(^١) رواه مسلم (١٧٣١).\n(^٢) من (ص ١).\n(^٣) \"شرح ابن بطال\" ٥/ ٣٣١.","vol":"18","page":565},{"text":"قلت: الشافعي لم يستبد به، بل هو مروي، وإلزامه الذبيحة والنكاح لا يرد؛ لأنه ورد استثناؤه كما سلف، وإن نقل عن ابن الجوزي أنه منكر، ثم لهم شبهة وهي تقتضي الحقن بخلاف النكاح، فإنه يحتاط له.\nوقوله: وهذا لا يقوله أحد: غلط منه، فقد ذكر ابن أبي شيبة في \"مصنفه\" عن سعيد بن المسيب أنه قال: لا بأس أن يتسرى بالجارية المجوسية (^١). وعن عطاء وطاوس وعمرو بن دينار: أنهم كانوا لا يرون بأسًا أن يتسرى الرجل بالمجوسيَّة (^٢). وذكر ابن قدامة وغيره عن أبي ثور أنه كان يرى بحلّ نسائهم وذبائحهم (^٣).\nوذكر ابن عبد البر عن سعيد بن المسيب: أنه لم ير بذبح المجوسي لشاة المسلم إذا أمره المسلم بذبحها بأسًا (^٤).\nفصل:\nوقوله تعالى: ﴿عَنْ يَدٍ وَهُمْ صَاغِرُونَ﴾ [التوبة: ٢٩] قال ابن عباس: يمشون بها مكبين.\nوقال سليمان: مذمومين (^٥). وقال قتادة: عن قهر وذلة (^٦).\nوقيل: معنى: ﴿عَنْ يَدٍ﴾: عن إنعام منكم عليهم. وقيل: لا يبعثون بها كفعل الجبابرة.\nوقال سعيد بن جبير: يدفعها قائمًا وآخذها جالس (^٧).\n_________\n(^١) \"المصنف\" ٦/ ٤٣٤.\n(^٢) السابق ٣/ ٤٧٧.\n(^٣) \"المغني\" ٩/ ٥٤٧.\n(^٤) \"التمهيد\" ٢/ ١١٦.\n(^٥) رواه ابن أبي حاتم في \"تفسيره\" ٦/ ١٧٨٠.\n(^٦) و(^٧) السابق.","vol":"18","page":566},{"text":"وقوله: (﴿وَهُمْ صَاغِرُونَ﴾ أذلاء)، هو قول أبي عبيدة: أنَّ الصاغر: الذليل الحقير (^١). وقال غيره: هو الذي يتلتل فيعنف به، وقيل: هم بإعطائها أذلة صاغرون.\nفصل:\nتعليق ابن عيينة رواه في \"تفسيره\"، وهو صواب حسن، وهو فعل عمر (^٢)، وزاد على أهل الشام أقساطا من زيت وخلّ وضيافة ثلاثة أيام. ورأى مالك أن يسقط عنهم الضيافة، ولا يزاد على فعل عمر (^٣).\nواختلف العلماء في مقدار الجزية؛ فقال مالك: أكثرها أربعة دنانير على أهل الذهب، وعلى أهل الورق أربعون درهما ولا حدَّ لأقلها (^٤).\nوأخذ مالك في ذلك مما رواه عن نافع، عن أسلم أنَّ عمر بن الخطاب ضرب الجزية على أهل الذهب أربعة دنانير، وأهل الورق أربعين درهمًا (^٥). وقال الكوفيون: يؤخذ من الغني ثمانية وأربعون درهمًا، ومن الوسط أربعة وعشرون، ومن الفقير اثنا عشر، وهو قول أحمد (^٦)، وأخذوا في ذلك مما رواه إسرائيل، عن أبي إسحاق، عن حارثة بن مضرب، عن عمر: أنه بعث عثمان بن حنيف، فوضع الجزية على أهل السواد ثمانية وأربعين، وأربعة وعشرين، واثني عشر (^٧).\n_________\n(^١) \"مجاز القرآن\" ١/ ٢٥٦.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٦/ ٨٩.\n(^٣) انظر: \"النوادر والزيادات\" ٣/ ٣٥٧ - ٣٥٨، ٣٦٠.\n(^٤) \"المنتقى\" ٢/ ١٧٣.\n(^٥) رواه مالك في \"الموطأ\" ص ١٨٧.\n(^٦) انظر: \"المغني\" ١٣/ ٢٠٩.\n(^٧) رواه أبو عبيد القاسم بن سلام في \"الأموال\" (١٥١).","vol":"18","page":567},{"text":"قال أحمد: ويزاد فيه وينقص على قدر طاقتهم، على قدر ما يرى الإمام. وعنه: أقلها كالشافعي، وأكثرها غير مقدر، يجوز الزيادة، ولا يجوز النقصان؛ لأن عمر زاد على فرض رسول الله - ﷺ - ولم ينقص منه. وروي: أنه زاد، جعلها خمسين، وهو اختيار أبي بكر من أصحاب أحمد (^١).\nوقال الشافعي: الجِزْيَةُ دينار في حق كلِّ أحد. ودليله حديث معاذ: قال: بعثني رسول الله - ﷺ - إلى اليمن وأمرني أن آخذ من كلّ حالم دينارًا أو عدله من المعافر -ثياب تكون باليمن (^٢) - رواه أصحاب السنن الأربعة، وصححه الأئمة: الترمذي، والحاكم، وابن عبد البر (^٣).\nوقال الثوري: وقد اختلفت الروايات في هذا عن عمر، فللوالي أن يأخذ بأيّها شاء إذا كانوا أهل ذمة، وأمّا أهل الصلح فما صولحوا عليه لا غير.\nوقال عبد الوهاب بن نصر: في أمره - ﵇ - أن يأخذ من كل حالم دينارًا، يحتمل أن يكونوا لم يقدروا على أكثر منه.\nوقد روي عن مالك: أنه لا يزاد على الأربعين درهمًا، ولا بأس بالنقصان منها إذا لم يطق.\nقال مالك: وأرى أن ينفق من بيت المال على كلِّ من احتاج من أهل الذمة إن لم يكن لهم حرفة ولا قوة على نفقة نفسه، وينفق على يتاماهم حتى يبلغوا.\n_________\n(^١) \"المغني\" ١٣/ ٢١٠.\n(^٢) \"الأم\" ٤/ ١٠١.\n(^٣) أبو داود (١٥٧٦ - ١٥٧٨)، الترمذي (٦٢٤)، النسائي ٥/ ٢٥ - ٢٦، ابن ماجه (١٨٠٣)، \"المستدرك\" ١/ ٣٩٨، \"التمهيد\" ٢/ ١٣٠.","vol":"18","page":568},{"text":"قال ابن وهب: وحدثني مطرت، عن مالك قال: بلغني أن عمر بن الخطاب كان ينفق على رجلٍ من أهل الذمة حين كبر وضعف عن العمل.\nفرع:\nوالخراج يجب عند أبي حنيفة أول الحول، خلافًا للشافعي وأحمد فقالا: بآخره.\nفرع:\nلا يؤخذ من صبي ولا امرأة ولا مجنون ولا فقير غير معتمل، خلافًا للشافعي فيه، ولا يؤخذ من شيخ فانٍ ولا زمنٍ ولا أعمى.\nوفي قول الشافعي: يؤخذ منهم، ولا على سيد عبد عن عبده إذا كان السيد مسلمًا، ولا جزية على أهل الصوامع من أهل الرهبان، خلافًا للشافعي (^١).\nوروي عن عمر بن عبد العزيز: أنه فرض على رهبان الديارات على كلّ واحدٍ دينارين.\nفصل:\nوحديث بجالة من أفراد البخاري كما سلف.\nوبجالة: هو ابن عبدة، تميمي بصري.\nوجَزء -بالجيم المفتوحة، والزاي- عامل عمر على الأهواز، انفرد به البخاري، كان حيًّا بمكة سنة سبعين، ووالد جزء هو معاوية بن حصين بن عبادة بن النزال بن مرة بن عبيد بن مقاعس، واسمه: الحارث بن عمرو بن كعب بن سعد بن زيد مناة بن تميم، عمّ الأحنف بن قيس.\n_________\n(^١) \"البيان\" ١٢/ ٢٦٨ - ٢٦٩.","vol":"18","page":569},{"text":"قال أبو عمر: لا تصح له صحبة (^١). وقيل: فيه جزي بزاي مكسورة، وسكنها الخطيب.\nقال الدارقطني: وأصحاب الحديث يكسرون جيمه (^٢).\nووالد بجالة السالف عبدة، بفتح الباء الموحدة (^٣)، ويقال: ابن عبد، حكاه ابن حِبَّانَ في \"ثقاته\" (^٤). وفي \"تاريخ البخاري\": بجالة بن عبد، أو عبد بن بجالة (^٥).\nفصل:\nالبخاري روى هذا الحديث عن علي بن عبد الله، ثنا سفيان، سمعت عمر قال: كنت جالسًا مع جابر بن زيد وعمرو بن أوس فذكره.\nورواه ابن حبَّان في كتاب \"شروط أهل الذمة\" من حديث أبي معاوية الضرير، ثنا حجاج عن عمرو بن دينار، عن بجالة قال: كنت كاتبًا لجزء بن معاوية فجاءنا كتاب عمر انظر أن تأخذ الجزية من المجوس، فإن عبد الرحمن بن عوف أخبرني أن رسول الله - ﷺ - أخذ من المجوس الجزية، ثم ساقه\nفي حديث ابن عيينة عن عمرو سمع بجالة: جاءنا كتاب عمر: أن اقتلوا كلّ ساحر وساحرة، وفرّقوا بين كلّ محرم من المجوس، وانههم عن الزمزمة. قال: فقتلنا ثلاثة سواحر، وجعل يفرق بين المرأة وحرمها في كتاب الله -﷿-، وصنع لهم طعامًا كثيرًا فدعا المجوس، وعرض\n_________\n(^١) \"الاستيعاب\" ١/ ٣٣٨ (٣٦٩). وانظر: \"أسد الغابة\" ١/ ٣٣٧.\n(^٢) \"المؤتلف والمختلف\" ١/ ٤٩١.\n(^٣) ورد بهامش الأصل: وتسكن أيضا.\n(^٤) \"ثقات ابن حبان\" ٤/ ٨٣.\n(^٥) \"التاربخ الكبير\" ٢/ ١٤٦ (١٩٩٧).","vol":"18","page":570},{"text":"السيف على فخذه فألقوا وقر بغل أو بغلين من ورق، وأكلوا بغير زمزمة.\nوذكر الحميدي: أنَّ البرقاني خرجه هكذا في \"صحيحه\" (^١).\nثم روى ابن حبان من حديث بشير بن عمرو، عن بجالة، عن عبد الرحمن بن عوف أن رسول الله - ﷺ - أخذ الجزية من مجوس هجر.\nقال ابن عباس: أمَّا أنا فتبعت صاحبهم حين دخل على رسول الله - ﷺ -، فلمَّا خرج قلت له: ما قضى فيكم رسول الله - ﷺ -؟ قال: شرٌّ. قلت: مه. قال: القتل أو الإسلام، فأخذ الناس بقول عبد الرحمن وتركوا قولي.\nثم روى من حديث رجاء: جاء لحماد بن سلمة، عن الأعمش، عن زيد بن وهب قال عبد الرحمن بن عوف: أشهد بالله على رسول الله - ﷺ - سمعته يقول: \"إنما المجوس طائفة من أهل الكتاب، فاحملوهم على ما تحملوا أهل الكتاب\" ثم روى من حديث فروة بن نوفل عن على قال: المجوس أهل الكتاب وقد أخذ رسول الله - ﷺ - الجزية من مجوس هجر.\nوروى ابن عبد البر من حديث الزهري، عن سعيد أن رسول الله - ﷺ - أخذ الجزية من مجوس هجر، وأن عمر أخذها من مجوس السواد، وأن عثمان أخذها من البربر، وقال: كذا رواه ابن وهب عن يونس، عن ابن شهاب. وأمَّا مالك ومعمر فجعلاه: عن ابن شهاب، ولم يذكرا سعيدًا ورواه (معمر) (^٢) عن مالك عن الزهري، عن السائب بن يزيد (^٣).\n_________\n(^١) \"الجمع بين الصحيحين\" ١/ ١٧٨.\n(^٢) كذا بالأصل، وفي \"التمهيد\" ٢/ ١١٧: ابن مهدي.\n(^٣) \"التمهيد\" ٢/ ١١٧.","vol":"18","page":571},{"text":"وفي \"الموطأ\": عن جعفر بن محمد عن أبيه: أنّ عمر ذكر المجوس، فقال عبد الرحمن بن عوف .. الحديث (^١).\nورواه أبو علي الحنفي عن مالك، فقال: عن أبيه، عن جده (^٢)؛ وهو منقطع أيضًا؛ لأن علي بن حسين لم يلق عمر ولا عبد الرحمن.\nوروى عبد بن حميد في \"تفسيره\" عن علي: كان المجوس أهل كتاب، وكانوا متمسكين به الحديث (^٣).\nوقال ابن عبد البر: روي عن علي: أنهم كانوا أهل كتاب، وفيه ضعف؛ لأنه يدور على أبي سعيد البقال سعيد بن المرزبان (^٤).\nقلت: ليس هو في طريق عبد بن حميد، فإنه رواها عن الحسن الأشيب، ثنا يعقوب بن عبد الله، ثنا جعفر بن أبي المغيرة، عن عبد الرحمن بن أبزى قال: قال علي .. فذكره.\nفصل:\nفي حقيقة المجوس ذكر أبو عمر في كتاب \"القصد والأمم\" أنهم من ولد لاود بن سام بن نوح، وقال علي بن كيسان: هم من ولد فارس بن عامور بن يافث، قال أبو عمر: وقال ذلك غيره، وهو أصح ما قيل فيهم، وهم ينكرون ذلك ويدفعونه ويزعمون أنهم لا يعرفون نوحًا ولا ولده ولا الطوفان، وينسبون ملكهم من جيومرت الأول، وهو عندهم آدم.\n_________\n(^١) \"الموطأ\" برواية يحيى الليثي ص ١٨٧.\n(^٢) رواه البزار في \"مسنده\" ٣/ ٢٦٤ (١٠٥٦) عن عمرو بن علي قال: نا أبو علي الحنفي، به.\n(^٣) ذكره السيوطي في \"الدر المنثور\" ٦/ ٥٥٤.\n(^٤) \"التمهيد\" ٢/ ١١٩.","vol":"18","page":572},{"text":"وقد نسبهم قوم من علماء الإسلام والأثر إلى أنهم من ولد سام، وكان فيهم الصابئة، ثمَّ تمجسوا وبنوا بيوت النيران.\nوقال المسعودي: فارس أخو بيط ولدا ناسور بن سام بن نوح.\nومنهم من زعم أنهم من ولد هيدرام بن أرفخشذ بن سام؛ لأنه ولد بضعة عشر رجلًا، كلهم كان فارسًا شجاعًا، فسموا الفرس بالفروسية.\nوقال آخرون: إنهم من ولد يوان صاحب شعب يوان أحد نزه الدنيا إيران بن لاود بن سام.\nوعند الرشاطي: فارس الكبرى بن ليومرت.\nويقال: جيومرت. وحابر معرب. وتفسير ليومرت: الحي الناطق الميت، بن أميم بن لاود بن سام.\nفمن نسل الفرس الأولى إلى سام بهذا نسبها، ومن نسبها جملة إلى يافث قال: هم ولد جيومرت ابن يافث.\nوذكر صاعد في كتابه \"طبقات الأمم\": أن ليومرت هذا يزعم الفرس أنه آدم.\nقال: وذكر بعض علماء الأخبار أن الفرس في أول أمرها كانت موحدة على دين نوح إلى أن أتى برداسف المشرقي إلى طهمورت ثالث ملوك العراق بمذهب الصابئة، فقبله منه واقتصر الفرس على الشرع به، فاعتقدوه نحو ألف سنة وثمانمائة سنة إلى أن تمجسوا جميعًا، وسببه: أنّ زراد شت الفارسي ظهر في زمن بشتاسب ملك الفرس، فدعا الناس إلى المجوسية، وتعظيم النار، وسائر الأنوار، والقول بتركيب العالم من النور والظلمة، واعتقاد القدماء الخمسة التي هي عندهم: -الباري تعالى عمّا يقولون- وإبليس والهيولي","vol":"18","page":573},{"text":"والزمان والمكان، وغير ذلك من البدع، فقبل ذلك بشتاسب وقاتل الفرس عليه حتى انقادوا جميعًا إليه، ورفضوا دين الصابئة، واعتقدوا بأنَّ زرادشت نبيًّا مرسلًا، وذلك قبل ذهاب ملكهم على يد الفاروق بقريب من ألف وثلاثمائة سنة.\nوقال إبراهيم بن الفرج في \"البغية شرح لحن العامة\": الفارسي منسوب إلى فارس، وهي أرض وقد بنتها السُّوس، وهي أمة كانت بعد النبط.\nوزعم بعض العلماء أنهم من ولد يوسف بن يعقوب بن إبراهيم. وذكر ابن عبدون في كتابه \"الزهر\": أنهم من ولد حارس بن ناسور بن سام، وأنه ولد له بضعة عشر رجلًا كلهم كان فارسًا شجاعًا؛ فسموا الفرس بذلك.\nقال: وزعم قومٌ أنهم من ولد طوط من ابنتيه دريني وراعوشا.\nوزعم بعضهم أنهم من ولد إيران بن أفريدون.\nقال: ولا خلاف بين الفرس أنهم من ولد ليومرت، وهذا هو المشهور، وإليه يرجع بنسبها، كما يرجع بالمروانية إلى مروان، والعباسية إلى العباس.\nوعند ابن حزم: والمجوس لا يعرفون موسى ولا عيسى ولا أحدًا من أنبياء بني إسرائيل، ولا محمدًا، ولا يقرون لأحدٍ منهم بنبوة.\nفصل:\nوأمَّا قول عمر - ﵁ -: فرقوا بين كلِّ محرم من المجوس، فيحتمل وجهين:\nأحدهما: أن الله تعالى لم يأمر بأخذ الجزية إلا من أهل الكتاب، وأهل الكتاب لا ينكحون ذوات المحارم، فإذا استعمل فيهم قوله - ﵇ -:","vol":"18","page":574},{"text":"\"سنوا بهم سنة أهل الكتاب\" (^١) احتمل ألا يقبل منهم الجزية إلا أن يسن بهم سنة أهل الكتاب في مناكحتهم أيضًا.\nثانيهما: أن يكون عمر غلب على المجوس عنوة، ثمّ أبقاهم في أموالهم عبيدًا يعملون بها والأرض للمسلمين، ثم رأى أن يفرق بين ذوات المحارم من عبيده الذين استبقاهم على حكمه، واستحياهم باجتهاده، وأن ذلك كان منعقدًا في أصل استحيائهم واستبقائهم، ويكون اجتهاده في تفريقه بين ذوات محارمهم مستنبطًا من قوله: \"سنوا بهم سنة أهل الكتاب\" أي: ما كان أهل الكتاب يحملون عليه في حريمهم ومناكحتهم، فاحملوا عليه المجوس.\nوقال الداودي لمَّا ذكر قول عمر هذا: لم يأخذ به مالك.\nوقال الخطابي: أراد عمر أنهم يمنعون من إظهار هذا للمسلمين وإفشائه في مشاهدهم، وأن يفشوها كما يفشي المسلمون أنكحتهم إذا عقدوها، قال: وهذا كما شرط على النصارى أن لا يظهروا صليبهم؛ لئلا يفتن بهم ضعفة المسلمين، ولا يكشفون عن شيء مما يستخلونه من باطن كفر، وفساد مذهب (^٢).\nفصل:\nفي الحديث: أنه قد يغيب عن العالم المبرز بعض العلم.\nوفيه: قبول خبر الواحد والعمل به. وفي حديث عمرو بن عوف: أن طلب العطاء من الإمام لا غضاضة فيه على طالبه؛ لقوله: (أَجَلْ يَا رَسُولَ اللهِ).\n_________\n(^١) سبق تخريجه.\n(^٢) \"أعلام الحديث\" ٢/ ١٤٦٢ - ١٤٦٣.","vol":"18","page":575},{"text":"وفيه: التبشير بالإسهام لهم؛ لقوله: \"أَبْشِرُوا وَأملوا\"، ومعنى ذلك: أملوا أكثر ما تطلبون من العطاء؛ لأنهم لم يعرفوا مقدار ما قدم به أبو عبيدة، فبشرهم بأكثر مما يظنون.\nوفيه: علامة النبوة؛ لأنه أخبرهم مما يخشى عليهم مما يفتح عليهم من الدنيا.\nوفيه: أن المنافسة في الاستكثار من المال سبيل من سبل الهلاك في الدنيا. والأمل: الرَّجاء، يقال: أملته فهو مأمول.\nوقوله: (\"فَتَنَافَسُوهَا\") يريد: المشاححة والتنازع.\nفائدة:\nعمرو بن عوف هذا بدري كما ذكره البخاري (^١)، وكذا ذكره ابن إسحاق وابن سعد فيمَنْ شهد بدرًا من المهاجرين، وهو مولى سهيل بن عمرو، مات في خلافة عمر - ﵁ -.\nفائدة:\nفيه أيضًا: التحذير من فتنة الدنيا، فإن مَنْ طلب منها فوق حاجته لم يجده، ومَنْ قنع حصل له ما يطلب، وما الدنيا إلا كما قيل:\nإن السلامة من سلمى وجارتها … ألا تمر على حال بواديها\nفصل:\nفي إسناد حديث جبير بن حيّة: المعتمرُ بن سليمان، قيل: إنه وهم، وصوابه المعتمر بن الرق؛ لأن عبد الله بن جعفر راويه عنه لا يروي عن المعتمر بن سليمان، كذا رأيته بخط الدمياطي.\nوزياد بن جبير اتفقا عليه، وانفرد البخاري بأبيه جبير بن حيّة،\n_________\n(^١) سيأتي في كتاب: المغازي، باب: تسمية من سمي من أهل بدر.","vol":"18","page":576},{"text":"وسعيد بن عبيد الله بن جبير بن حيَّة بن مسعود الثقفي البصري.\nوقوله فيه: (بَعَثَ عُمَرُ النَّاسَ فِي أَفْنَاءِ الأَنصَارِ) قال ابن بطال: هم طوائف لم يكونوا من فخذٍ واحد (^١).\nفصل:\nوأمَّا مشاورة عمر الهرمزان فبعد أن أسلم، وكان رجلًا بصيرًا بالحرب له دُربة ورأي في المملكة وتدبيرها؛ فلذلك شاوره عمر، مع أن عمر كان يعرف مما أشار عليه، وثقته من نفسه أنه يشعر له إن غشه.\nوفيه: أن المشاورة سنة لا يستغني عنها أحد، ولو استغنى عنها كان الشارع أغنى الناس عنها؛ لأن جبريل كان يأتيه بصواب الرأي من السماء، ومع ذلك فإن الله أمره بها حيث قال: ﴿وَشَاوِرْهُمْ فِي الْأَمْر﴾ [آل عمران: ١٥٩] ولو لم يكن الأمر فيه إلا استئلاف النفوس وإظهار الموافقة والثقة بالمستشار، ولعلهم أن يبدوا من الرأي ما لم يكن ظهر، وأمَّا العزيمة والعمل فإلى الإمام، لا يشركه فيه أحد؛ لقوله تعالى: ﴿فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللهِ﴾ [آل عمران: ١٥٩] فجعل العزيمة إليه، وجعله مشاركًا في الرأي لغيره.\nوفيه: جواز مشاورة غير الوزير إذا كان ممن يظن عنده الرأي والمعرفة.\nوفيه: ضرب الأمثال.\nوفيه: الرأي في الحرب القصد إلى أعظم أهل الخلاف شوكة، كما أشار الهرمزان؛ لأنه إذا استؤصل الأقوى، سلم الأضعف.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٣٤.","vol":"18","page":577},{"text":"وفيه: كلام الوزير دون رأي الإمام، كما كلم عمر يوم حنين لأبي سفيان (^١)، وكما كلم الصديق في قصة سلاح قتيل أبي قتادة (^٢).\nوقوله: (وَكُنَّا فِي شَقَاءٍ شَدِيدٍ) ففيه: وصف أنفسهم بالصبر والثبات على مضض العيش.\nوقوله: (نَعْرِفُ أَبَاهُ وَأُمَّهُ) أراد به شرفه ونسبه؛ لأن الأنبياء لا تبعث إلاَّ من أشراف قومهم، فوصف شرف الطرفين من الأب والأم.\nوقول النُّعْمَان للمغيرة: (رُبَّمَا أَشْهَدَكَ اللهُ مِثْلَهَا) يريد: ربما قد شهدت مع رسول الله - ﷺ - فيما سلف مثل هذِه الأحوال الشديدة، وشهدت معه القتال فلم يندمك ما لقيت معه من الشدة، ولم يحزنك (^٣) لو قتلت معه؛ لعلمك بما تصير إليه من النعيم وثواب الشهادة.\nتقول: إنك كنت في ذلك على الخير والإصابة يغبطه ما تقدم من كلامه، ويعتذر إليه فيما يريد أن يقول بما شاهد من رسول الله - ﷺ -.\nويذكر أن النعمان قاتلهم، وكثرت جراحات المسلمين وأصيب منهم، فبات المسلمون يتضررون بما نالهم من الجراح، وبات الكفار على الخمر، وقد أحضروا أموالًا كثيرة ونعمًا، فقام النعمان خطيبًا حين أصبح فقال: أيها الناس، إن من ترون قد حضروا عليهم أموالًا ونعمةً، وأنتم قد حضرتم الإسلام وصرتم بابًا للمسلمين، فإن أصبتم دُخل عليهم من الباب، فالله في الإسلام.\n_________\n(^١) سلف برقم (٣٠٣٩).\n(^٢) سيأتي برقم (٤٣٢١ - ٤٣٢٢) كتاب: المغازي، باب: قول الله تعالى ﴿وَيَوْمَ حُنَيْنٍ﴾.\n(^٣) وقع في هامش الأصل: (يخزك) و(يحزنك) روايتان ذكرهما ابن قرقول في \"مطالعه\".","vol":"18","page":578},{"text":"فقام رجل منهم فقال: قد سمعنا مقالتك أيها الأمير، ولسنا برادين عليك ولا مخالفين لك، فانظر أي طرفي النهار؟ قال النعمان: إذا هبت الأرواح ونزل النصر من السماء وأنا هاز للراية، إذا رأيتم ذلك فأسبغوا الوضوء وصلّوا الظهر ثمّ أنا هازها، فإذا رأيتم ذلك فليسرج كل أحد منكم فرسه ويستوي عليه، ولينظر مواجهة عدوه، ثم إذا هززتها الثالثة، فاحملوا على بركة الله، فلما فاء الفيء صنع ما قال، ثم حمل في الثالثة وبيده الراية، فجعل يطعن بها، وتقاتلوا فكان أول قتيل، فمرّ به أخوه فألقى عليه ثوبه؛ لئلا يعرف فيفشل الناس، وأخذ الراية وحمل، ففتح الله للمسلمين.\nويذكر عن ابن المسيب أنه قال: إني لأذكر يومًا نعى لنا عمر النعمان بن مقرِّن على المنبر (^١).\nوقوله: (وَلَكِنِّي شَهِدْتُ القِتَالَ مَعَ رَسُولِ اللهِ - ﷺ -) هو ابتداء كلام واستئناف قصة أخرى: أعلمهم أنَّ رسول الله - ﷺ - كان إذا لم يقاتل أول النهار، ترك حتى تهب الرياح، يعني: رياح النصر، وتحضر أوقات الصلوات، كما سلف في بابه؛ ولأن أفضل الأوقات أوقات الصلوات، وفيها الأذان، وقد جاء في الحديث أنَّ \"الدعاء بين الأذان والإقامة لا يرد\" (^٢).\nو(الأَرْوَاحُ) جمع ريح؛ لأن أصله: روح وسكنت الواو، وانكسر ما قبلها فقلبت ياءً، والجمع يرد الشيء إلى أصله.\n_________\n(^١) رواه ابن أبي شيبة ٧/ ٣٤ (٣٣٨٩٨).\n(^٢) رواه أبو داود (٥٢١)، والترمذي (٢١٢).\nوصححه الألباني في \"صحيح أبي داود\" (٥٣٤).","vol":"18","page":579},{"text":"وقوله أولًا: (فَأَسْلَمَ الهُرْمُزَانُ)، وكان أسره أبو موسى الأشعري، كان سيدًا فبعث به مع أنس إلى عمر، لما قدم عليه استعجم، فقال له عمر: تكلم. فقال: أكلام حي أم ميت؟ فقال عمر: تكلم فلا بأس -وبدرت الكلمة من عمر من غير تأول- فقال: كنا وإياكم نستعبدكم ونملككم معاشر العرب فأخلى الله بيننا وبينكم، فلما كان الله معكم لم يكن لنا بكم يدان؛ فتغيظ عمر وقال: قاتل الله البراء بن مالك، وَهَمَّ بِهِ؛ فقال له أنس: يا أمير المؤمنين، تركت خلفي شوكة شديدة وعدوًّا كثيرًا، إن قتلته يئس القوم من الحياة، وكان أشد لشوكتهم، وإن استحييته، طمع القوم، فقال: يا (أنس) (^١)، استحيي قاتل البراء بن مالك ومجزأة بن ثور، فلمّا خشيت أن يبسط عليه قلت له: لا سبيل لك عليه، فقال: ولم، أعطاك؟، أصبت منه؟ (قلت: لا) (^٢)، ولكنك قلت له: تكلم فلا بأس. قال: لتأتينّ بمن يصدق ما تقول أو لا بد من عقوبتك، ولم يحفظ عمر ما قال، وكان الزبير قد حضر لمقالته فصدق أنَسًا، فأسلم الهرمزان (^٣).\nوكانت الروم قاتلت الفرس في أول الإسلام، فعلم من ذلك الهرمزان ما علم، فضرب له مثلًا وهو صحيح، عقله عمر وعمل عليه، وإنما جعل كسرى الرأس؛ لأنه أعظم ملكًا وأكثر أتباعًا وأوسع بلدًا، ومثل بالجناحين، ولم يذكر الرجلين، وأراد بهما من سوى هؤلاء الثلاثة للأمم، ومبادرة المغيرة بالكلام للترجمان، إما أن يكون\n_________\n(^١) في الأصل: رزين والمثبت من (ص ١) وانظر (مصنف ابن أبي شيبة) ٧/ ٢٢.\n(^٢) في (ص ١): (قلت: ما فعلت) وكذلك عند بن أبي شيبة ٧/ ٢٢.\n(^٣) انظر هذِه القصة في \"سنن سعيد بن منصور\" ٢/ ٢٥٢، و\"مصنف ابن أبي شيبة\" ٧/ ١٩ - ٢٢، و\"سنن البيهقي\" ٩/ ٩٦.","vol":"18","page":580},{"text":"أذن له أمير الجيش النعمان، أو بادره لما عنده من ذلك من العلم، وليطفئ النعمان المقالة ولا يكلف الأمير مخاطبة الترجمان.\nوفيه: وصف المغيرة لما كانوا عليه.","vol":"18","page":581},{"text":"<span data-type='title' id=toc-2231>٢ - باب إِذَا وَادَعَ الإِمَامُ مَلِكَ القَرْيَةِ هَل يَكُونُ ذَلِكَ لِبَقِيَّتِهِمْ</span>؟\n٣١٦١ - حَدَّثَنَا سَهْلُ بْنُ بَكَّارٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ عَبَّاسٍ السَّاعِدِيِّ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ قَالَ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ - تَبُوكَ، وَأَهْدَى مَلِكُ أَيْلَةَ لِلنَّبِيِّ - ﷺ - بَغْلَةً بَيْضَاءَ، وَكَسَاهُ بُرْدًا، وَكَتَبَ لَهُ بِبَحْرِهِمْ. [انظر: ١٤٨١ - مسلم: ١٣٩٢ - فتح ٦/ ٢٦٦]\nذكر فيه حديث أبي حميد الساعدي: غَزَوْنَا مَعَ رسول الله - ﷺ - تَبُوكَ، وَأَهْدى مَلِكُ أَيْلَةَ لِلنَّبِيِّ - ﷺ - بَغْلَةً بَيْضَاءَ، وَكَسَاهُ بُرْدًا، وَكَتَبَ لَهُ بِبَحْرِهِمْ.\nهذا الحديث سلف في الزكاة (^١)، واسمه: يوحنا بن رؤبة، صالَحَهُ علَى الجزية، وعلى أهل جرباء وأذرح، بلدين بالشام، فأعطوه الجزية، وبخط الدمياطي اسمه: يحنة بن رؤبة وهو ما ذكره ابن إسحاق. قال: لما انتهى رسول الله - ﷺ - إلى تبوك أتاه يحنة بن رؤبة صاحب أيلة، فصالح رسول الله - ﷺ - وأعطى الجزية، وأتاه أهلُ الجَربَاء وأَذْرُح فأعطوه الجزية، وكتب لهم رسول الله - ﷺ - كتابًا فهو عندهم، وكتب ليحنة بن رؤبة: \"بسم الله الرحمن الرحيم: هذِه أمنة من الله ومحمدٍ النبي رسول الله ليحنة بن رؤبة، وأهل أيلة، سفنهم وسيارتهم في البر والبحر لهم ذمة الله وذمة محمد النبي، ومن كان معهم من أهل الشام وأهل اليمن وأهل البحرين، فإن أحدث منهم حدثًا، فإنه لا يحول ماله دون نفسه، وأنه طيبة لمن أخذه من الناس، وأنه لا يحل أن يمنعوا ماءً يردونه ولا طريقًا يردونها من برِّ أو بحر\" (^٢).\n_________\n(^١) برقم (١٤٨١).\n(^٢) انظر: \"سيرة ابن هشام\" ٤/ ١٨٠ - ١٨١.","vol":"18","page":582},{"text":"والعلماء مجمعون على أن الإمام إذا صالح ملك القرية أن يدخل في ذلك الصلح بقيتهم؛ لأنه إنما صالح على نفسه ورعيته، ومنْ يلي أمره، ويشتمل عليه بلده وعمله.\nألا ترى أن في كتاب رسول الله - ﷺ - تأمين أيلة وأهل بلده، واختلفوا إذا أمَّن طائفة منهم، هل يدخل في ذلك العاقد للأمان؟ فذكر الفزاري عن حميد الطويل، قال: حدثني حبيب أبو يحيى، وكان مولاه مع أبي موسى، قال: حاصر أبو موسى حصنًا بسوس -أو بالسوس- فقال صاحبهم: أتأمن لي مائة من أصحابي وأفتح لك الحصين؟ قال: نعم، فجعل يعزلهم ويعدهم، فقال أبو موسى: أرجو أن يمكن الله به، وينسى نفسه، فعدّ مائة وعزلهم ونسي نفسه، فأخذه، فقال: إنك قد أمنتني. فقال: لا، أما إذا أمكن الله منك من غير غدر، فضرب عنقه.\nوذكر أبو عبيد، عن الفزاري، عن حميد الطويل، عن حبيب (أبي) (^١) يحيى، عن خالد بن زيد قال: حاضرنا السوس فلقينا جهدًا، وأمير الجيش أبو موسى، فصالحه دهقانها، وذكر الحديث (^٢).\nوذكر عن النخعي قال: ارتد الأشعث بن قيس في زمن الصديق مع ناس، وتحصنوا في قصر، فطلب الأمان لسبعين رجلًا، فأعطاهم، فنزل فعد سبعين، ولم يدخل نفسه فيهم، فقال له أبو بكر: إنك لا أمان لك، إنا قاتلوك، فأسلم وتزوج أخت الصديق (^٣).\nوفي \"تاريخ دمشق\": لما أخذ الأمان للسبعين من أهل نجير عددهم، فلمَّا بقي هو قام رجل إليه فقال: أنا معك، قال: إن الشرط\n_________\n(^١) في الأصل: (عن) والمثبت من \"الأموال\" لأبي عبيد (٣٥٥).\n(^٢) السابق (٣٥٥).\n(^٣) \"الأموال\" (٣٠٣).","vol":"18","page":583},{"text":"على سبعين، ولكن كن أنت فيهم، وأنا أتخلف أسيرًا معهم (^١).\nوقال أصبغ وسحنون: يدخل العلج الآخذ للأمان للعدو المصالح عليهم في الأمان وإن لم يعد نفسه فيهم، ولا يحتاج أن يعد نفسه فيهم ولا يذكرها؛ لأنه لم يأخذ الأمان لغيره، إلاَّ وقد صحّ الأمان لنفسه، ولم يريا فعل أبي موسى حجة؛ قال سحنون: وبأقل من هذا صح الأمان للهرمزان من عند عمر بن الخطاب.\nفصل:\nقوله: (وَكَسَاهُ بُرْدًا): الكاسي هو رسول الله - ﷺ -، وبينته أن في رواية أبي ذر: (فكساه).\nفرع:\nإذا عقد الإمام مع ملك القوم ورئيسهم أمرًا كان ذلك عقدًا على جملتهم كما سلف، وله أن يصالح عنهم على شيء يأخذه كل عام من جملتهم.\nفصل:\nليس في حديث ملك أيلة كيفية طلب الموادعة، هل كان لنفسه أو لهم أو للمجموع؟ لكنه نسب الهدنة إليه خاصة والموادعة للجميع. قال ابن المنير: فأخذ من ذلك أنّ مهادنة الملك لا تدخل فيها الرعية إلا بنص على التخصيص (^٢).\nوهذا خلاف ما قدمناه.\n_________\n(^١) \"تاريخ دمشق\" ٩/ ١٣٠.\n(^٢) \"المتواري\" ص ١٩٨.","vol":"18","page":584},{"text":"فصل:\nقد سلف حكم الهدايا للإمام، وقال أبو الخطاب الحنبلي: ما أهداه المشركون لأمير الجيش أو لبعض قواده، فهو غنيمة إن كان ذلك في حال الغزو، وإن كان من دار الحرب إلى دار الإسلام فهي لمن أهديت له سواء كان الإمام أو غيره؛ لأنّ الشارع قبلها فكانت له دون غيره، وهو قول الشافعي ومحمد بن الحسن. وقال أبو حنيفة: هي للمهدى له على كلّ حال.","vol":"18","page":585},{"text":"<span data-type='title' id=toc-2232>٣ - باب الوَصَاة بِأَهْلِ ذِمَّةِ رَسُولِ اللهِ - ﷺ </span>-\nوَالذِّمَّةُ: العَهْدُ، وَالإِلُّ: القَرَابَةُ.\n\n٣١٦٢ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو جَمْرَةَ قَالَ: سَمِعْتُ جُوَيْرِيَةَ بْنَ قُدَامَةَ التَّمِيمِىَّ قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ -، قُلْنَا: أَوْصِنَا يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: أُوصِيكُمْ بِذِمَّةِ اللهِ، فَإِنَّهُ ذِمَّةُ نَبِيِّكُمْ، وَرِزْقُ عِيَالِكُمْ. [انظر: ١٣٩٢ - فتح ٦/ ٢٦٧]\nذكر فيه حديث شعبة، عن أبي جمرة -بالجيم- سَمِعْتُ جُوَيْرِيَةَ -بالجيم أيضًا- بْنَ قُدَامَةَ التَّمِيمِيَّ، قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ -، قُلْنَا: أَوْصِنَا يَا أَمِيرَ المُؤْمِنِينَ، قَالَ: أُوصِيكُمْ بِذِمَّةِ اللهِ، فَإِنَّهُ ذِمَّةُ نَبِيِّكُمْ، وَرِزْقُ عِيَالِكُمْ.\nالشرح:\nيقال: أوصيت له بشيء وإليه: جعلته وصيّا، والاسم: الوصاية: بكسر الواو وفتحها، وأوصيته ووصيته أيضًا توصية، والاسم: الوصاة. والحديث من أفراده.\nوفي موضع آخر لما ذكر الشورى: وأوصي الخليفة بعدي بذمة الله وذمة رسوله أن يوفي لهم بعهدهم، وأن يقاتل من وراءهم، ولا يكلفوا إلاَّ طاقتهم (^١).\nوأخرجه صاحب \"الجعديات\" عن شعبة مطولًا: أخبرنا أبو جمرة، سمعت جويرية بن قدامة قال: حججت فمررت بالمدينة، فخطب عمر فقال: إني رأيت ديكًا نقرني نقرة أو نقرتين، فما كان جمعة أو نحوها حتى أصيب، قال: وأذن للصحابة ثمّ لأهل المدينة ثمّ لأهل الشام ثمّ\n_________\n(^١) سيأتي برقم (٣٧٠٠) كتاب: \"فضائل الصحابة\" باب: قصة البيعة.","vol":"18","page":586},{"text":"لأهل العراق، قال: وكنا آخر من دخل فقلنا: أوصنا، ولم يسأله الوصية أحدٌ غيرنا، فقال: أوصيكم بكتاب الله الحديث. وفيه: وأوصيكم بذمتكم فإنها ذمة نبيكم ورزق عيالكم، قوموا عني. فما زاد على هؤلاء الكلمات (^١).\nفصل:\nقوله: (وَالإِلُّ): القرابة. هو قول الضحاك (^٢).\nقوله: (وَالذِّمَّةُ: العهد): استحسنه بعض المفسرين، وقال: الأصل فيه أن يقال: أذن مؤللة أي: محددة، فإذا قيل للعهد (إل) فمعناه: أنه قد حدد، وإذا قيل: للقرابة، فمعناه: أن أحدها يحاد صاحبه ويقاربه (^٣).\nوقال قتادة: (الإِلُّ): الحلف (^٤). وقال مجاهد: (الإِلُّ): الله (^٥).\nوروي عنه: العهد (^٦). وذكر العزيزي: أن (الإِل) على خمسة أوجه، فذكر هذِه الأربعة، وزاد: إلُّ: جوار، وأنكر بعضهم أن يكون (الإِلُّ): الله؛ لأن أسماءه توقيفية.\nفصل:\nوقول عمر: (ورزق عيالكم): يريد ما يؤخذ من جزيتهم، وما ينال منهم في ترددهم بين أمصار المسلمين.\n_________\n(^١) \"مسند ابن الجعد\" (١٢٨٢).\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ٣٢٥ (١٦٥١٨).\n(^٣) \"معاني القرآن\" للنحاس ٣/ ١٨٧ وقول المصنف: استحسنه بعض المفسرين، إنما عنى به النحاس.\n(^٤) رواه الطبري ٦/ ٣٢٦ (١٦٥٢٢).\n(^٥) الطبري ٦/ ٣٢٥ (١٦٥١٣).\n(^٦) الطبري ٦/ ٣٢٦ (١٦٥٢٣).","vol":"18","page":587},{"text":"فصل:\nوفيه: كما قاله المهلب: الحض على الوفاء بالذمة، وما عوقدوا عليه من قبض الأيدي عن أنفسهم وأموالهم غير الجزية. وقد ذم الشارع من إذا عاهد غدر (^١)، وجعل ذلك من أخلاق النفاق.\nوفيه: حسن النظر في عواقب الأمور والإصلاح لمعاني المال وأصول الاكتساب.\nفائدة:\nروى ابن عبد الحكم في كتابه \"فتوح مصر\" أحاديث الوصاة بقبط مصر:\nمنها: حديث أبي سلمة بن عبد الرحمن: أنه - ﵇ - أوصى عند وفاته: \"الله الله في قبط مصر، فإنكم ستظهرون عليهم، ويكونون لكم عدة وأعوانًا في سبيل الله\".\nومنها: حديث رجل من الربذة أن رسول الله - ﷺ - قال: \"استوصوا بالأدم الجعد\" ثلاثًا، فسئل فقال: \"قبط مصر فإنهم أخوال وأصهار\".\nومنها حديث أبي هانئ الخولاني عن الحبلي وعمرو بن حبيب وغيرهما: أن رسول الله - ﷺ - قال: \"إنكم ستقدمون على قوم جعد رءوسهم فاستوصوا بهم خيرًا\".\nوفي أفراد مسلم من حديث أبي ذر مرفوعًا: \"إنكم ستفتحون أرضًا يذكر فيها القيراط، فاستوصوا بأهلها خيرًا فإن لهم ذمة ورحما\" (^٢).\n_________\n(^١) سلف برقم (٣٤) من حديث عبد الله بن عمرو.\n(^٢) مسلم (٢٥٤٣) كتاب: فضائل الصحابة باب: وصية النبي - ﷺ - بأهل مصر.","vol":"18","page":588},{"text":"وروي من طريق عمر بإسناد فيه ابن لهيعة، ومن طريق كعب بن مالك، أخرجهما العسكري، وبإسناد فيه ضعف، عن رجل من الصحابة يرفعه: \"اتقوا الله في القبط\".\nومثله عن سليمان بن يسار مرفوعًا: \"استوصوا بالقبط فإنكم ستجدونهم نعم الأعوان\".\nومثله من حديث ابن لهيعة، عن عمر مولى عفرة أنه - ﵇ - قال: \"الله الله في أهل الذمة أهل المدرة السوداء\" الحديث.","vol":"18","page":589},{"text":"<span data-type='title' id=toc-2233>٤ - باب مَا أَقْطَعَ النَّبِيُّ - ﷺ - مِنَ البَحْرَيْنِ، وَمَا وَعَدَ مِنْ مَالِ البَحْرَيْن وَالْجِزْيَةِ، وَلِمَنْ يُقْسَمُ الفَيْءُ وَالْجِزيَةُ</span>؟\n٣١٦٣ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - قَالَ: دَعَا النَّبِيُّ - ﷺ - الأَنْصَارَ لِيَكْتُبَ لَهُمْ بِالْبَحْرَيْنِ فَقَالُوا: لَا وَاللهِ حَتَّى تَكْتُبَ لإِخْوَانِنَا مِنْ قُرَيْشٍ بِمِثْلِهَا. فَقَالَ: \"ذَاكَ لَهُمْ مَا شَاءَ الله عَلَى ذَلِكَ\". يَقُولُونَ لَهُ، قَالَ: «فَإِنَّكُمْ سَتَرَوْنَ بَعْدِي أُثْرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي». [انظر: ٢٣٧٦ - فتح ٦/ ٢٦٨]\n\n٣١٦٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ قَالَ: أَخْبَرَنِي رَوْحُ بْنُ القَاسِمِ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - قَالَ لِي: «لَوْ قَدْ جَاءَنَا مَالُ البَحْرَيْنِ قَدْ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا». فَلَمَّا قُبِضَ رَسُولُ اللهِ - ﷺ - وَجَاءَ مَالُ البَحْرَيْنِ قَالَ أَبُو بَكْرٍ: مَنْ كَانَتْ لَهُ عِنْدَ رَسُولِ اللهِ - ﷺ - عِدَةٌ فَلْيَأْتِنِي. فَأَتَيْتُهُ فَقُلْتُ: إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ كَانَ قَالَ لِي: «لَوْ قَدْ جَاءَنَا مَالُ الْبَحْرَيْنِ لأَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا». فَقَالَ لِي: احْثُهْ. فَحَثَوْتُ حَثْيَةً فَقَالَ لِي: عُدَّهَا. فَعَدَدْتُهَا فَإِذَا هِيَ خَمْسُمِائَةٍ، فَأَعْطَانِي أَلْفًا وَخَمْسَمِائَةٍ. [انظر: ٢٢٩٦ - مسلم: ٢٣١٤ - فتح ٦/ ٢٦٨]\n\n٣١٦٥ - وَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ: أُتِيَ النَّبِيُّ - ﷺ - بِمَالٍ مِنَ البَحْرَيْنِ فَقَالَ: «انْثُرُوهُ فِي المَسْجِدِ» فَكَانَ أَكْثَرَ مَالٍ أُتِيَ بِهِ رَسُولُ اللهِ - ﷺ - إِذْ جَاءَهُ العَبَّاسُ فَقَالَ: يَا رَسُولَ اللهِ، أَعْطِنِي إِنِّي فَادَيْتُ نَفْسِي وَفَادَيْتُ عَقِيلًا. قَالَ: «خُذْ». فَحَثَا فِي ثَوْبِهِ، ثُمَّ ذَهَبَ يُقِلُّهُ، فَلَمْ يَسْتَطِعْ. فَقَالَ: اؤْمُرْ بَعْضَهُمْ يَرْفَعْهُ إِلَيَّ. قَالَ: «لَا».\nقَالَ: فَارْفَعْهُ أَنْتَ عَلَيَّ. قَالَ: «لَا». فَنَثَرَ مِنْهُ، ثُمَّ ذَهَبَ يُقِلُّهُ فَلَمْ يَرْفَعْهُ. فَقَالَ: اؤْمُرْ بَعْضَهُمْ يَرْفَعْهُ عَلَيَّ. قَالَ: «لَا». قَالَ: فَارْفَعْهُ أَنْتَ عَلَيَّ. قَالَ: «لَا». فَنَثَرَ ثُمَّ احْتَمَلَهُ عَلَى كَاهِلِهِ ثُمَّ انْطَلَقَ، فَمَا زَالَ يُتْبِعُهُ بَصَرَهُ حَتَّى خَفِىَ عَلَيْنَا عَجَبًا مِنْ حِرْصِهِ، فَمَا قَامَ رَسُولُ اللهِ - ﷺ - وَثَمَّ مِنْهَا دِرْهَمٌ. [انظر: ٤٢١ - فتح ٦/ ٢٦٨]","vol":"18","page":590},{"text":"ذكر فيه أحاديث:\nأحدها: حديث أنس: دَعَا رسول الله - ﷺ - الأَنْصَارَ لِيَكْتُبَ لَهُمْ بِالْبَحْرَيْنِ؛ فَقَالُوا: لَا والله حَتَّى تَكْتُبَ لإِخْوَانِنَا مِنْ قُرَيْشٍ مِثْلَهَا. الحديث. سلف في (باب): كتابة القطائع من الشرب، معلقًا عن الليث، عن يحيى بن سعيد، عن أنس، وهنا قد أسنده عن أحمد بن يونس، ثنا زهير، عن يحيى، به، ويأتي في فضائل الأنصار (^١).\nثانيها: حديث جابر: كَانَ رَسُولُ اللهِ - ﷺ - قَالَ لِي: \"لَوْ قَدْ جَاءَنَا مَالُ البَحْرَيْنِ قَدْ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا\" الحديث سلف (^٢).\nثالثها: حديث أنس أيضًا علقه؛ فقال: وقال إبراهيم بن طهمان عن عبد العزيز بن صهيب عن أنس: أُتِيَ النَّبِيُّ - ﷺ - بمَالٍ مِنَ البَحْرَيْنِ فَقَالَ: \"انْثُرُوهُ\". وساق الحديث، وسلف في الصلاة (^٣).\nقال المهلب: إنما أراد النبي - ﷺ - أن يخص الأنصار بهذا الإقطاع، لما كانوا تفضلوا به على المهاجرين من مشاركتهم في أموالهم، فقالت الأنصار: لا والله حتى تكتب لإخواننا من قريش، يعني: المهاجرين بمثلها إمضاءً لما وصفهم الله به من الأثرة على أنفسهم، وحسن التمادي على الكرم.\nوفيه: جواز التردد على الإنسان بالقول فيما يأباه المرة بعد المرة، وجواز الترداد بالإبانة عن الشيء؛ لما يكون في ذلك من الفخر والعز، كما أبت الأنصار أن تقبل مال البحرين دون المهاجرين، فكان في ذلك فخرهم وعزهم.\n_________\n(^١) برقم (٣٧٩٤).\n(^٢) برقم (٢٢٩٦).\n(^٣) برقم (٤٢١).","vol":"18","page":591},{"text":"وفيه: لزوم الوعد للأمراء وأشراف الناس، وأنه إنما يقضى عنهم على طريق التفضل لمشاكلة ذلك لأخلاقهم.\n(وسلف) (^١) في الهبات ما يلزم من العدة وما لا يلزم، فراجعه من ثمَّ.\nوفيه: تأدية الإمام ديون من كان قبله من الأئمة والخلفاء.\nوفيه: أن من كان أصله على سبيل التفضل أن يكون جزافًا بغير وزن، بخلاف البيوع وما فيه معنى التشاح.\nوأمَّا الفيء والجزية والخراج فحكم ذلك واحد، وهو ما اجتبي من مال أهل الذمة مما صولحوا عليه من جزية رءوسهم التي بها حقنت دماؤهم وحرمت أموالهم، ومنها: وضيعة أرض الصلح التي منعها أهلها حيث صولحوا منها على خراج مسمى، ومنها: خراج الأرضين التي فتحت عنوة، ثم أقرها الإمام في أيدي أهل الذمة على الجزية يؤدونه، ومنها ما يأخذ العاشر من أموال أهل الذمة التي يمرون بها لتجارتهم، ومنها ما يؤخذ من أهل الحرب إذا دخلوا بلاد الإسلام للتجارة، فكل هذا من الفيء الذي يعم المسلمين غنيهم وفقيرهم فيكون في أعطية المقاتلة وأرزاق الذرية، وما ينوب الإمام من (أموال) (^٢) الناس بحسن النظر إلى الإسلام وأهله، قاله أبو عبيد (^٣).\nواختلف أصحابنا في قسم الفيء فروي عن الصديق: التسوية بين الحر والعبد، والشريف والوضيع، وروي عنه: أنه كُلِّم في أن يفضل بين الناس فقال: فضيلتهم عند الله، فأمَّا هذا المعاش فالتسوية فيه خير، وهو مذهب علي، وبه قال عطاء والشافعي.\n_________\n(^١) من (ص ١).\n(^٢) كذا بالأصل، وفي مصدر التخريج: أمور.\n(^٣) \"الأموال\" ص ٢٣.","vol":"18","page":592},{"text":"وأما عمر فإنه كان يفضل أهل السوابق ومن له من رسول الله قرابة في العطاء، وفضل أمهات المؤمنين فيه على الناس أجمعين، ففرض لكل واحدة اثني عشر ألفًا، ولم يلحق بهن أحدًا إلا (العباس) (^١)، فإنه جعله في عشرة آلاف.\nوذهب عثمان في ذلك إلى التفضيل أيضًا، وبه قال مالك، فلمّا جاء على سوى بين الناس، وقال: لم أعب تدوين عمر الدواوين ولا تفضيله، ولكني أفعل كما كان خليلي رسولُ الله - ﷺ - يفعل.\nفكان يقسم ما جاءه بين المسلمين، ثم يأمر ببيت المال فينضح ويصلى فيه.\nوأمَّا الكوفيون فالأمر عندهم في ذلك إلى اجتهاد الإمام، إن رأى التفضيل فضل، وإن رأى التسوية سوى.\nوأحاديث الباب دالة على التفضيل، فهي حجة لمن قال به.\nفصل:\nفي حديث أنس الثاني: في مال البحرين: (فكان أكثر مال أتى رسول الله - ﷺ -). قال الشيخ أبو محمد: كان مائة ألف وثمانين ألفًا.\nوقال الداودي: كان ثمانين ألفًا، ولعله سقط منه من الكاتب مائة ألف، كما نبه عليه ابن التين.\nوقوله: (احْتَمَلَهُ عَلَى كَاهِلِهِ) الكاهل: ما بين الكتفين.\n_________\n(^١) غير واضحة بالأصل، والمثبت من (ص ١)، ومن \"شرح ابن بطال\" ٥/ ٣٤٠.","vol":"18","page":593},{"text":"<span data-type='title' id=toc-2234>٥ - باب إِثْمِ مَنْ قَتَلَ مُعَاهَدًا بِغَيْرِ جُرْمٍ</span>\n٣١٦٦ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الحَسَنُ بْنُ عَمْرٍو، حَدَّثَنَا مُجَاهِدٌ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ قَتَلَ مُعَاهَدًا لَمْ يَرَحْ رَائِحَةَ الجَنَّةِ، وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًا». [٦٩١٤ - فتح ٦/ ٢٦٩]\nذكر فيه حديث الحسن بن عمرو، ثَنَا مُجَاهِدٌ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيُّ - ﷺ - قَالَ: \"مَنْ قَتَلَ مُعَاهَدًا لَمْ يَرَحْ رَائِحَةَ الجَنَّةِ، وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًا\".\nهذا الحديث ذكره في الديات مترجمًا أيضًا بهذِه الترجمة (^١)، وهو منقطع فيما بين عمرو ومجاهد كما بينه البرذعي في كتابه \"المتصل والمرسل\" بقوله: مجاهد عن ابن عمرو، ولم يسمع منه، وقد رواه مروان بن معاوية الفزاري: ثنا الحسن بن عمرو، عن مجاهد، عن جنادة بن أبي أمية، عن عبد الله بن عمرو.\nقال الدارقطني: وهو الصواب (^٢). وزعم الجياني أن في نسخة أبي محمد الأصيلي: (عن عبد الله بن عمر) يعني: ابن الخطاب ولم يذكر خلافًا عن أبي أحمد وأبي زيد (^٣).\nوعند الإسماعيلي: \"وإن ريحها ليوجد من سبعين عامًا\"، وأخرجه الترمذي من حديث أبي هريرة مرفوعًا: \"ألا منْ قتل نفسًا معاهدة لها ذمة الله وذمة رسوله فقد أخفر بذمة الله، فلا يرح رائحة الجنة، وإن\n_________\n(^١) يأتي برقم (٦٩١٤).\n(^٢) \"الإلزامات والتتبع\" ص ١٥٤.\n(^٣) \"تقييد المهمل وتمييز المشكل\" ٢/ ٦٤٣.","vol":"18","page":594},{"text":"ريحها ليوجد من مسيرة سبعين خريفًا\" (^١) وللنسائي من حديث أبي بكرة بإسنادٍ صحيح نحوه (^٢).\nفائدة:\nقال أحمد: أربعة أحاديث تدور على ألسنة الناس ولا أصل لها عن رسول الله - ﷺ -: \"من آذى ذميًّا فأنا خصمه يوم القيامة\"، و\"من بشرني بخروج آذار بشرته بالجنة\"، و\"نحركم يوم فطركم\"، و\"للسائل حق وإن جاء على فرس\" وقد ثبت في \"المقنع\": بعضها مروي بأصل (^٣).\nفصل:\nهذا على طريق الوعيد، والربُّ تعالى فيه بالخيار.\nفصل:\n(يَرَحْ): بفتح أوله وثانيه، وبكسر ثانيه وهو قول أبي عمر، أي: لم يجد ريحها.\nوروي بضم أوله وكسر ثانيه من: أراح يريح، وهو قول الكسائي، والأجود الأول وعليه أكثرهم، كما ذكره ابن التين.\nوقال ابن الجوزي: هو اختيار أبي عبيد، وهي الصحيحة.\nويأتي أبسط من هذا في الديات.\nفصل:\nفيه كما قال المهلب: دلالة أن المسلم لا يقتل بالذمي؛ لأن الوعيد للمسلم في الآخرة لم يذكر قصاصًا في الدنيا، وسيأتي مشبعًا في موضعه.\n_________\n(^١) الترمذي (١٤٠٣).\n(^٢) النسائي ٨/ ٢٤ - ٢٥.\n(^٣) \"المقنع في علوم الحديث\" للمصنف ٢/ ٤٢٨ - ٤٣٤.","vol":"18","page":595},{"text":"فصل:\nاختلف في ألفاظ الحديث في مسافة ريح الجنة، فسبق أربعة وسبعون، وفي \"الموطأ\" خمسمائة عام (^١)، فيحتمل والله أعلم كما قال ابن بطال أن الأربعين هي أقصى أشد العمر في قول الأكثرين، فإذا بلغها ابن آدم زاد عمله ويقينه، واستحكمت بصيرته في الخشوع لله والندم على ما سلف، فكأنه وجد ريح الجنة التي تعينه على الطاعة، وتمكن من قلبه الأفعال الموصلة إلى الجنة، فهذا وجد ريح الجنة على مسيرة أربعين عامًا، وأما السبعون فإنها آخر المعترك، ويعرض للمرء عندها من الخشية والندم؛ لاقتراب أجله ما لم يعرض له قبل ذلك، وتزداد طاعته بتوفيق الله تعالى فيجد ريح الجنة من مسيرة سبعين عامًا، وأما وجه الخمسمائة فهي فترة ما بين نبيٍّ ونبي فيكون من جاء في آخر الفترة، واهتدى باتباع النبي الذي كان قبل الفترة ولم يضره طولها فوجد ريح الجنة من خمسمائة عام (^٢).\n_________\n(^١) \"الموطأ\" ٢/ ٥٦٩.\n(^٢) \"شرح ابن بطال\" ٨/ ٥٦٤ - ٥٦٥.","vol":"18","page":596},{"text":"<span data-type='title' id=toc-2235>٦ - باب إِخْرَاجِ اليَهُودِ منْ جَزِيرَهِ العَرَبِ</span>\nوَقَالَ عُمَرُ - ﵁ -، عَن رسول الله - ﷺ -: \"أُقِرُّكُمْ مَا أَقَرَّكُمُ اللهُ\". [انظر: ٢٢٨٥]\n\n٣١٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَمَا نَحْنُ فِي المَسْجِدِ خَرَجَ النَّبِيُّ - ﷺ - فَقَالَ: «انْطَلِقُوا إِلَى يَهُودَ». فَخَرَجْنَا حَتَّى جِئْنَا بَيْتَ المِدْرَاسِ فَقَالَ: «أَسْلِمُوا تَسْلَمُوا، وَاعْلَمُوا أَنَّ الأَرْضَ لِلَّهِ وَرَسُولِهِ، وَإِنِّي أُرِيدُ أَنْ أُجْلِيَكُمْ مِنْ هَذِهِ الأَرْضِ، فَمَنْ يَجِدْ مِنْكُمْ بِمَالِهِ شَيْئًا فَلْيَبِعْهُ، وَإِلاَّ فَاعْلَمُوا أَنَّ الأَرْضَ لِلَّهِ وَرَسُولِهِ». [٦٩٤٤،٧٣٤٨ - مسلم: ١٧٦٥ - فتح ٦/ ٢٧٠]\n\n٣١٦٨ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ سُلَيْمَانَ الأَحْوَلِ، سَمِعَ سَعِيدَ بْنَ جُبَيْرٍ، سَمِعَ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: يَوْمُ الخَمِيسِ، وَمَا يَوْمُ الخَمِيسِ ثُمَّ بَكَى حَتَّى بَلَّ دَمْعُهُ الحَصَى، قُلْتُ: يَا أَبَا عَبَّاسٍ، مَا يَوْمُ الخَمِيسِ؟ قَالَ: اشْتَدَّ بِرَسُولِ اللهِ - ﷺ - وَجَعُهُ فَقَالَ: «ائْتُونِي بِكَتِفٍ أَكْتُبْ لَكُمْ كِتَابًا لَا تَضِلُّوا بَعْدَهُ أَبَدًا». فَتَنَازَعُوا، وَلَا يَنْبَغِي عِنْدَ نَبِيٍّ تَنَازُعٌ، فَقَالُوا: مَا لَهُ؟ أَهَجَرَ؟ اسْتَفْهِمُوهُ. فَقَالَ: \"ذَرُونِي، فَالَّذِى أَنَا فِيهِ خَيْرٌ مِمَّا تَدْعُونِي إِلَيْهِ\" فَأَمَرَهُمْ بِثَلَاثٍ قَالَ: \"أَخْرِجُوا المُشْرِكِينَ مِنْ جَزِيرَةِ العَرَبِ، وَأَجِيزُوا الوَفْدَ بِنَحْوِ مَا كُنْتُ أُجِيزُهُمْ». وَالثَّالِثَةُ خَيْرٌ، إِمَّا أَنْ سَكَتَ عَنْهَا، وَإِمَّا أَنْ قَالَهَا فَنَسِيتُهَا. قَالَ سُفْيَانُ: هَذَا مِنْ قَوْلِ سُلَيْمَانَ. [انظر: ١١٤ - مسلم: ١٦٣٧ - فتح ٦/ ٢٧٠]\nوهذا سلف في المزارعة مسندًا (^١).\nثم أسند فيه حديث أبي هريرة - ﵁ -: بَيْنَمَا نَحْنُ فِي المَسْجِدِ خَرَجَ النَّبِيُّ - ﷺ - فَقَالَ: \"انْطَلِقُوا إِلَى يَهُودَ\". فَخَرَجْنَا حَتَّى جِئْنَا بَيْتَ المِدْرَاسِ، فَقَالَ:\n_________\n(^١) سلف برقم (٢٣٣٨) كتاب: الحرث والمزارعة، باب: إذا قال رب الأرض: أقرك ما أقرك الله، ولم يذكر أجلا معدودًا، فهما على تراضيهما.","vol":"18","page":597},{"text":"\"أَسْلِمُوا تَسْلَمُوا، وَاعْلَمُوا أَنَّ الأَرْضَ لله وَرَسُولِهِ، وَإِنِّي أُرِيدُ أَنْ أُجْلِيَكُمْ مِنْ هذِه الأَرْضِ، فَمَنْ يَجِدْ مِنْكُمْ بِمَالِهِ شَيْئًا فَلْيَبِعْهُ، وَإِلَّا فَاعْلَمُوا أَنَّ الأَرْضَ لله وَرَسُولِهِ\". ويأتي في الاعتصام، والإكراه (^١).\nوأخرجه مسلم أيضًا (^٢).\nحَدَّثنَا مُحَمَّدٌ، ثَنَا ابن عُيَيْنَةَ، عَنْ سُلَيْمَانَ الأَحْوَلِ، سَمِعَ سَعِيدَ بْنَ جُبَيْرٍ، سَمِعَ ابن عَبَّاسٍ - ﵄ - يَقُولُ: يَوْمُ الخَمِيسِ، وَمَا يَوْمُ الخَمِيسِ! .. لحديث.\nويأتي في المغازي (^٣) وأخرجه مسلم (^٤)، وقد سلف في باب: جوائز الوفد (^٥).\nوقال في آخره: (وَالثَّالِثَةُ خَيْرٌ، إِمَّا أَنْ سَكَتَ عَنْهَا، وإمَّا أَنْ قَالَهَا فَنَسِيتُهَا. قَالَ سُفْيَانُ: هذا مِنْ قَوْلِ سُلَيْمَانَ) أي: ابن أبي مسلم المكي الأعرج خال ابن أبي نجيح.\nقال الجياني: ومحمد هذا لم ينسبه أحد من الرواة، وقد ذكر البخاري في الوضوء: حدثنا ابن سلام، ثنا ابن عيينة (^٦). وقال في عدة مواضع: عن محمد بن يوسف البيكندي، عن ابن عيينة.\n_________\n(^١) يأتي برقم (٦٩٤٤) كتاب: الإكراه، باب: في بيع المكره ونحوه في الحق وغيره.\nويأتي برقم (٧٣٤٨) كتاب: الاعتصام، باب: قوله تعالى: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾.\n(^٢) مسلم (١٧٦٥) كتاب: الجهاد والسير، باب: إجلاء اليهود من الحجاز.\n(^٣) سيأتي برقم (٤٤٣١) كتاب: المغازي، باب: مرض النبي - ﷺ - ووفاته.\n(^٤) مسلم (١٦٣٧) كتاب: الوصية، باب: ترك الوصية لمن ليس له شيء يوصى فيه.\n(^٥) سلف برقم (٣٠٥٣) كتاب: الجهاد والسير، باب: هل يستشفع إلى أهل الذمة ومعاملتهم.\n(^٦) رقم (٢٤٣). وانظر: \"تقييد المهمل\" ٣/ ١٠١٦.","vol":"18","page":598},{"text":"وروى الإسماعيلي حديث الباب، عن الحسن بن سفيان، عن محمد بن خلاد الباهلي، عن ابن عيينة.\nفصل (^١):\nأما الحديث فمعناه: أنه كان يكره أن يكون بأرض العرب غير المسلمين؛ لأثه امتحن في استقبال القبلة حتى نزل: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾ الآية [البقرة: ١٤٤]، وامتحن مع بني النضير حين أرادوا الغدر به وأن يلقوا عليه حجرًا، فأمره الله بإجلائهم وإخراجهم وترك سائر اليهود، وكان لا يتقدم في شيءٍ إلا بوحي الله، وكان يرجو أن يحقق الله رغبته في إبعاد اليهود عن جواره، فقال ليهود خيبر: \"أُقِرُّكُمْ ما أَقَرَّكُمُ اللهُ\" منتظرًا للقضاءِ فيهم، فلم يوح إليه في ذلك بشيءٍ إلى أن حضرته الوفاة، فأوحي إليه فيه فقال: \"لا يبقين دينان بأرض العرب\" وأوصى بذلك عند موته فلما كان في خلافة عمر، وعدوا على ابنه وفدعوه، فحَصَ عن قوله - ﷺ - فيهم، فأخبر أنه أوصى عند موته بإخراجهم من جزيرة العرب فقال: من كان عنده عهد من رسول الله فليأت به وإلا فإني مجليكم، فأجلاهم.\nقال المهلب: وإنما أمر بإخراجهم خوف التدليس منهم، وأنهم متى رأوا عدوًّا قويًّا صاروا معه كما فعلوا برسول الله - ﷺ - يوم الأحزاب.\nقال الطبري: وفيه من الفقه: أن الشارع سنَّ لأمته المؤمنين إخراج كل من دان بغير دين الإسلام من كلِّ بلدة للمسلمين سواء كانت تلك البلدة من البلاد التي أسلم أهلها عليها، أو من بلاد العنوة إذا لم يكن بالمسلمين ضرورة إليهم، ولم يكن الإسلام يومئذٍ ظهر في غير\n_________\n(^١) هذا الفصل بتمامه نقله المصنف -﵀- من \"شرح ابن بطال\" ١٥/ ٣٤١ - ٣٤٥.","vol":"18","page":599},{"text":"جزيرة العرب ظهور قهر، فبان بذلك أن سبيل كل بلدة قهر فيها المسلمون أهل الكفر، ولم يكن تقدم قبل ذلك من إمام المسلمين لهم عقد صلح على إقرارهم فيها، أن على الإمام إخراجهم منها ومنعهم القرار بها، إلا أن يكون المسلمون إليهم ضرورة الإقرار مسافر ومقام ظعن، وأكثر ذلك ثلاثة أيام بلياليهم كالذي فعل الأئمة الأبرار عمر وغيره، فإن ظنَّ ظان أن فعل عمر في ذلك إنما هو خاصٌّ بمدينة رسول الله - ﷺ - وسائر جزيرة العرب؛ لأمره عليه بإخراجهم منها دون سائر بلاد الإسلام، وقال: لو كان حكم غير جزيرة العرب كحكمها في التسوية بينهما جميعًا في إخراج أهل الكفر منها، لما كان عمر يقر النصارى النبط في سواد العراق، وقد قهرهم الإسلام وعلاهم، ولكان قد أجلى نصارى الشام ويهودها عنها وقد غلب الإسلام على بلادهم، ولما ترك مجوس فارس في أرضهم وقد غلبهم الإسلام وأهله.\nفإن الأمر (في ذلك) (^١) بخلاف ما ظن، وذلك أن عمر لم يقر أحدًا من أهل الشرك في أرض قد قهر فيها الإسلام وغلب.\nلم يتقدم قبل ذلك قهر إياهم منه لهم أو من المؤمنين عقد صلح على الترك فيها إلا لضرورة المسلمين إلى إقرارهم فيها، كإقراره نبط سواد العراق في السواد بعد غلبة المسلمين عليه، وكإقرار من أقر من نصارى الشام فيها بعد غلبتهم على أرضها دون حصونها، فإنه أقرهم للضرورة إليهم في عمارة الأرض؛ إذ كان المسلمون في الحرب مشاغيل، ولو أجلوا عنها لخربت الأرض وبقيت بغير عامر، فكان فعلهم في ذلك نظير فعله - ﵇ - وفعل الصديق في يهود خيبر ونصارى\n_________\n(^١) من (ص ١).","vol":"18","page":600},{"text":"نجران، فإنه - ﵇ - أقرَّ يهود خيبر بعد قهر المسلمين لهم عمَّالًا وعمَّارًا؛ إذ كانت بالمسلمين ضرورة لعمارة أرضهم لانشغالهم بالحرب في مناوأة الأعداء، ثم أمر - ﵇ - بإجلائهم عند استغنائهم عنهم، وقد كانوا سألوه عند قهرهم على الأرض إقرارهم فيها عمالًا لأهلها، فأجابهم إلى إقرارهم فيها ما أقرهم الله، وإجلائهم منها إذا رأى ذلك، وأقرهم الصديق على نحو ذلك.\nفأما إقرارهم مع المسلمين في مِصْر لم يكن تقدم في ذلك قبل غلبة المسلمين عليه عقد صلح بينهم وبين المسلمين، فيما لا نعلمه صح به عنه ولا عن غيره من أئمة الهدى خبر، ولا قامت بجواز ذلك حجة، بل الحجة في ذلك عن الأئمة ما قلنا.\nثم ساق بإسناده إلى قيس بن الربيع: حدثنا أبان بن تغلب، عن رجل قال: إن منادي علي - ﵁ - ينادي كل يوم: لا يبيتن بالكوفة يهودي ولا نصراني ولا مجوسي، الحقوا بالحيرة.\nوإلى ليث، عن طاوس، عن ابن عباس قال: لا يساكنكم أهل الكتاب في أمصاركم.\nقال يحيى بن آدم: هذا عندنا على كل مصرٍ اختطه المسلمون، ولم يكن لأهل كتاب، فنزل عليهم المسلمون.\nقال الطبري: وهذا قول لا معنى له؛ لأن ابن عباس لم يخصص بقوله: لا يساكنكم أهل الكتاب مصرًا سكانه (أهل) (^١) الإسلام دون غيرهم، بل عم ذلك بقوله: جميع أمصاركم، وأن دلالة أمره - ﵇ - بإخراج اليهود من جزيرة العرب، يوضح بصحة ما قال ابن عباس،\n_________\n(^١) من (ص ١).","vol":"18","page":601},{"text":"وأن الواجب على الإمام إخراجهم من كل مصر غلب عليه الإسلام إذا لم يكن بالمسلمين إليهم ضرورة، ولا كانت من بلاد الذمة التي صولحوا على الإقرار فيها؛ إلحاقًا لحكمه بجزيرة العرب، وذلك أن خيبر لم تكن من البلاد التي اختطها المسلمون، وكذلك نجران بل كانت لأهل الكتاب، وهم كانوا عمارها وسكانها، فأمر - ﵇ - بإخراجهم حين غلب عليها الإسلام، ولم يكن بهم إليهم ضرورة.\nثم ساق من حديث جرير، عن قابوس عن أبيه عن ابن عباس - ﵄ - مرفوعًا: \"لا تصلح قبلتان في أرض\" فإذا صحَّ ما قلناه فالواجب على الإمام إذا أقر بعض أهل الكتاب في بعض بلاد المسلمين؛ لحاجتهم إليهم لعمارتها أو لغير ذلك ألا يدعهم في مصرِهم أكثر من ثلاث، وأن يسكنهم خارجًا من مصرهم كالذي فعل عمر وعلي، وأن يمنعهم من اتخاذ الدور والمساكن في أمصارهم، فإن اشترى منهم مشتر في مصر من أمصار المسلمين دارًا أو ابتنى به مسكنًا، فالواجب على إمام المسلمين أخذه ببيعها عليه، كما يجب عليه لو اشترى مملوكًا مسلمًا، أن يأخذه ببيعه؛ لأنه ليس من المسلمين إقرار مسلم في ملك كافر، فكذلك غير جائز إقرار أرض المسلمين في غير ملكهم، قال غيره: وكذلك الحكم في الرجل المسلم الفاسق إذا شهد عليه أنه مؤذٍ لجيرانه بالسفه والتسليط، ويشتكي منه جيرانه، وصحَّ ذلك عند الحاكم أن له أن يخرجه من بين أظهرهم، وإن كانت له دارٌ أكراها عليه، فإن لم يجد لها مكتريًا باعها عليه، ودفع الأذى عن جيرانه، وقال ابن القاسم: تكرى ولا تباع، وسيأتي هذا المعنى في كتاب الأحكام إن شاء الله تعالى (^١).\n_________\n(^١) انتهى كلام ابن بطال من \"شرحه\" ٥/ ٣٤١ - ٣٤٥ بما تخلله من كلام للطبري والمهلب.","vol":"18","page":602},{"text":"فصل:\nفي حديث ابن عباس كما قال المهلب: أن جوائز الوفود سنة.\nفصل:\nقد أسلفنا الكلام على حدِّ جزيرة العرب واضحًا، ونقل ابن بطال هنا عن أبي عبيد، عن الأصمعي: أن جزيرة العرب ما بين أقصى عدن أبين إلى ريف العراق طولًا، ومن جدة وما والاها من ساحل البحر إلى أطراف الشام عرضًا (^١). وعن إسماعيل بن إسحاق: عقبة تبوك هي الفرق بين جزيرة العرب وأهل الشام، وعن أبي عبيد، أن جزيرة العرب ما بين حفر أبي موسى إلى أقصى اليمن طولًا، وما بين رمل يبرين إلى منقطع السماوة عرضًا (^٢). قال الطبري: وإنما قيل لها جزيرة العرب، وإنما هي: جزيرة البحر؛ تعريفًا لها وفرقًا بينهما وبين سائر الجزائر، كما قيل لأجا وسلمى -وهما جبلان من نجد-: جبلا طيّء، تعريفًا لهما بطيء؛ وفرقًا بينهما وبين سائر جبال نجد، وإنما قيل لها: جزيرة؛ لانقطاع ما كان فائضًا عليها من ماء البحر، وأصل الجزر في كلام العرب القطع، ومنه سمي الجزار: جزارًا؛ لقطعه أعضاء البهيمة (^٣).\n_________\n(^١) \"معجم ما استعجم\" لأبي عبيد البكري ١/ ٦.\n(^٢) \"معجم ما استعجم\" ١/ ٦.\n(^٣) \"شرح ابن بطال\" ٥/ ٣٤٥ - ٣٤٦.","vol":"18","page":603},{"text":"<span data-type='title' id=toc-2236>٧ - باب إِذَا غَدَرَ المُشْرِكُونَ بِالْمُسْلِمِيَن هَلْ يُعْفَى عَنْهُمْ</span>؟\n٣١٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي سَعِيدٌ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: لَمَّا فُتِحَتْ خَيْبَرُ أُهْدِيَتْ لِلنَّبِيِّ - ﷺ - شَاةٌ فِيهَا سُمٌّ فَقَالَ النَّبِيُّ - ﷺ -: «اجْمَعُوا إِلَيَّ مَنْ كَانَ هَا هُنَا مِنْ يَهُودَ». فَجُمِعُوا لَهُ فَقَالَ: «إِنِّي سَائِلُكُمْ عَنْ شَيءٍ فَهَلْ أَنْتُمْ صَادِقِيَّ عَنْهُ؟». فَقَالُوا: نَعَمْ. قَالَ لَهُمُ النَّبِيُّ - ﷺ -: «مَنْ أَبُوكُمْ؟». قَالُوا: فُلَانٌ. فَقَالَ: «كَذَبْتُمْ، بَلْ أَبُوكُمْ فُلَانٌ». قَالُوا: صَدَقْتَ. قَالَ: «فَهَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيءٍ إِنْ سَأَلْتُ عَنْهُ؟» فَقَالُوا: نَعَمْ يَا أَبَا القَاسِمِ، وَإِنْ كَذَبْنَا عَرَفْتَ كَذِبَنَا كَمَا عَرَفْتَهُ فِي أَبِينَا. فَقَالَ لَهُمْ: «مَنْ أَهْلُ النَّارِ؟». قَالُوا: نَكُونُ فِيهَا يَسِيرًا ثُمَّ تَخْلُفُونَا فِيهَا. فَقَالَ النَّبِيُّ - ﷺ -: «اخْسَئُوا فِيهَا، وَاللهِ لَا نَخْلُفُكُمْ فِيهَا أَبَدًا» ثُمَّ قَالَ: «هَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيءٍ إِنْ سَأَلْتُكُمْ عَنْهُ؟». فَقَالُوا: نَعَمْ يَا أَبَا الْقَاسِمِ. قَالَ: «هَلْ جَعَلْتُمْ فِي هَذِهِ الشَّاةِ سُمًّا؟». قَالُوا: نَعَمْ. قَالَ: «مَا حَمَلَكُمْ عَلَى ذَلِكَ؟». قَالُوا: أَرَدْنَا إِنْ كُنْتَ كَاذِبًا نَسْتَرِيحُ، وَإِنْ كُنْتَ نَبِيًّا لَمْ يَضُرَّكَ. [٤٢٤٩،٥٧٧٧ - فتح ٦/ ٢٧٢]\nذكر في حديث أبي سعيد -وهو المقبري- عن أبي هريرة: لَمَّا فُتِحَتْ خَيْبَرُ أُهْدِيَتْ إلى رسول الله - ﷺ - شَاةٌ فِيهَا سُمٌّ، فَقَالَ النَّبِيُّ - ﷺ -: \"اجْمَعُوا إِلَيَّ مَنْ كَانَ هَا هُنَا مِنْ يَهُودَ\". فَجُمِعُوا لَهُ، فَقَالَ: \"إِنِّي سَائِلُكُمْ .. \" الحديث، وفي آخره: وَإِنْ كُنْتَ نَبِيًّا لَمْ يَضُرَّكَ.\nويأتي في المغازي والطب (^١).\nوأخرجه مسلم، وقال: \"ما كان الله ليسلطك على ذلك\" (^٢).\n_________\n(^١) سيأتي في المغازي (٤٢٤٩) باب: الشاة التي سُمت للنبي - ﷺ - بخيبر، وفي الطب برقم (٥٧٧٧) باب: ما يذكر في سم النبي - ﷺ -.\n(^٢) مسلم (٢١٩٠) كتاب: السلام باب: السم.","vol":"18","page":604},{"text":"وأخرجه أبو داود من حديث ابن شهاب عن جابر، ولم يسمع عنه (^١).\nوفي آخر المغازي: قال البخاري: قال يونس: عن عروة: قالت عائشة: كان النبي - ﷺ - يقول في مرضه الذي مات فيه: \"يا عائشة مازلت أجد ألم الطعام الذي أكلت بخيبر، فهذا أوان انقطاع أبهري من ذلك السم\" (^٢) وهو تعليق أسنده الإسماعيلي من حديث عنبسة، عن خالد، عن يونس به، والحاكم في \"إكليله\"، أخرجه من حديث عنبسة أيضًا.\nوروى البخاري من حديث أنس، قال: (يا) (^٣) رسول الله ألا نقتلها؟ يعني: التي سمته قال: \"لا\". قال: فمازلت أعرفها في لهوات النبي (^٤).\nولابن إسحاق: فدعا بالتي سمته فاعترفت (^٥).\nولأحمد من حديث ابن مسعود: كنا نرى أنه - ﵇ - سمَّ في ذراع الشاة، وأن اليهود سموه (^٦).\nوعن ابن عباس: أنه - ﵇ - احتجم وهو محرم من أكلة أكلها من شاة مسمومة (^٧).\n_________\n(^١) أبو داود (٤٥١٠).\n(^٢) سيأتي برقم (٤٤٢٨).\n(^٣) ورد في الأصل: (قال) والمثبت هو الصحيح.\n(^٤) سلف برقم (٢٦١٧).\n(^٥) انظر: \"سيرة ابن هشام\" ٣/ ٣٩٠.\n(^٦) \"المسند\" ١/ ٣٩٧.\n(^٧) السابق ١/ ٣٠٥.","vol":"18","page":605},{"text":"وعن عبد الله بن عبد الرحمن بن كعب بن مالك: أن أمَّ بشر دخلت على رسول الله في وجعه الذي قبض فيه فقالت: ما تتهم على نفسك؟ قال: \"الطعام الذي أكله ابنك بخيبر وهذا أوان قطع أبهري\" (^١).\nوللواقدي عن الزهري: أن زينب التي سمته، هي: ابنة أخي مرحب، وأنه - ﵇ - قال لها: \"مَا حَمَلَكِ عَلَى هذا؟ \" قالت: قتلت أبي وعمي وزوجي وأخي. قال محمد: فسالت إبراهيم بن جعفر عن هذا قال: أبوها الحارث، وعمها يسار، وكان أجبن الناس، وهو الذي أنزل من الرفِّ، وأخوها زبير، وزوجها سلام بن مشكم.\nوأما السهيلي فقال: هي أخت مرحب (^٢). قال محمد بن عمر: والثبت عندنا: أن رسول الله - ﷺ - قتلها ببشر بن البراء بن معرور: يعني الآكل معه منها، وأمر بلحم الشاة فأحرق.\nوهذِه المسألة سأل عنها مالك الإمام الواقدي، قال المنتجالي: وذلك أن مالكًا سئل عنها، ولم يكن عنده فيها شيء، فرأى الواقدي -وهو شاب إذ ذاك- فسأله عنها، فقال: الذي عندنا: أنه قتلها، فخرج مالك إلى الناس فقال: سألنا أهل العلم فأخبرونا أنه قتلها.\nوعن الزهري قال: قال جابر: احتجم رسول الله يومئذٍ على الكاهل حجمه أبو طَيْبَة بالقَرْن والشَّفْرة، وقيل: بل حجمه أبو هند، واسمه: عبد الله.\n_________\n(^١) \"المسند\" ٦/ ١٨. ورواه الحاكم في \"المستدرك\" ٣/ ٢١٩.\nفقال: على شرط الشيخين ولم يخرجاه.\n(^٢) \"الروض الأنف\" ٤/ ٦٢. ونقله عن أبي داود وابن إسحاق. وهي عند أبي داود (٥٤٠٩).","vol":"18","page":606},{"text":"ولأبي نعيم في \"طبه\" عن عبد الرحمن بن عثمان: احتجم - ﵇ - تحت كتفه اليسرى من الشاة التي أكل يوم خيبر، وعن عبد الله بن جعفر: احتجم على قرنه بعد ما سُمَّ. وفي إسنادهما ضعف (^١).\nقال الواقدي: وألقي من شحم تلك الشاة لكلب، فما تبعت يد رجل حتى مات.\nولأبي داود: أمر بها فقتلت (^٢)، وفي لفظ: قتلها وصلبها.\nوفي \"جامع معمر\" عن الزهري: لما أسلمت تركها، قال معمر: كذا قال الزهري: أسلمت، والناس يقولون قتلها، وأنها لم تسلم (^٣)، وكانت أهدت الشاة المصلية لصفية.\nقال السهيلي: قيل: إنه صفح عنها، والجمع بين القولين: أنه - ﵇ - كانت عادته أنه لا ينتقم لنفسه، فلما مات بشر بن البراء بعد ذلك بحول (^٤). فيما ذكره البيهقي، وعند القرطبي: لم يبرح من مكانه حتى مات- قتلها به.\nوعن ابن عباس: دفعها إلى أولياء بشر فقتلوها، ومن ذلك الحين لم يأكل - ﵇ - من هدية تهدى له حتى يأمر صاحبها أن يأكل منها.\nجاء ذلك في حديث أخرجه ابن مطير (^٥) في \"معجمه\" عن أحمد بن حنبل: حدثنا سعيد بن أحمد، ثنا أبو تميلة، ثنا محمد بن إسحاق، ثنا\n_________\n(^١) \"الطب النبوي\" لأبي نعيم ٢/ ٥٤٦ - ٥٤٨ (٥٦٤، ٥٦٦).\n(^٢) أبو داود (٤٥١٢) (م).\n(^٣) \"جامع معمر\" ١١/ ٢٨ - ٢٩ (١٩٨١٤).\n(^٤) \"الروض الأنف\" ٤/ ٦٢ - ٦٣.\n(^٥) ورد بهامش الأصل: مر أن ابن مطير هو الطبراني؛ لأن مطيرًا ذلك لم يسمع من أحمد، وإنما سمع من عبد الله ابنه.","vol":"18","page":607},{"text":"عبد الملك بن أبي بكر عن محمد بن عبد الرحمن مولى آل طلحة، عن ابن الحوتكية، يعني: يزيد عن عمار بن ياسر .. فذكره.\nوأخرجه الطبراني في أكبر معاجمه عن عبد الله بن أحمد، ثنا سعيد بن محمد، فذكره إلى عمار قال: كان رسول الله لا يأكل من هدية حتى يأمر صاحبها أن يأكل منها للشاة التي أهديت له (^١).\nوذكره ابن عساكر في \"تاريخه\" في ترجمة مسلم بن قتيبة: حدثني أبي، ثنا يحيى بن الحصين بن المنذر، عن أبيه: أن ساسان قال: سمعت عمارًا، به، ذكره عن أبي نصر القشيري، أنا البيهقي، أنا الحاكم، أنا على الحسيني، أنا خالد بن أحمد، حدثني أبي، حدثني سعيد بن سلم بن قتيبة به، ولفظه: كان رسول الله - ﷺ - لا يأكل الهدية حتى يأكل منها من أهداها إليه بعد ما أهدت إليه المرأة الشاة المسمومة بخيبر (^٢).\nفصل:\nفي هذا الحديث: أن القتل بالسم كالقتل بالسلاح الذي يوجب القصاص، وهو قول مالك.\nوقال الكوفيون: لا قصاص فيه، وفيه الدية على العاقلة، قالوا: ولو دسه في طعام أو شراب لم يكن عليه شيء ولا عاقلته.\nوقال الشافعي: إذا فعل ذلك وهو مكره، ففيه قولان في وجوب القَوَدِ، أصحهما: لا.\n_________\n(^١) ذكره الهيثمي في \"المجمع\" ٥/ ٢١ وقال: رواه البزار والطبراني ورجال الطبراني ثقات.\n(^٢) \"تاريخ دمشق\" ٢٢/ ١٤٧ - ١٤٨.","vol":"18","page":608},{"text":"فصل:\nوفيه أيضًا: من علامات النبوة ما هو ظاهر من كلام الجماد، وأنَّ السم لم يؤثر فيه حتى كان عند وفاته، لتجتمع له النبوة مع الشهادة؛ مبالغة في كرامته ورفع درجته.\nوفيه: أن السموم لا تؤثر بذاتها بل بإذن الرب -ﷻ- ومشيئته، ألا ترى أن السم أثر في بشر ولم يؤثر في رسول الله - ﷺ -، فلو كان يؤثر بذاته لأثر فيهما في الحال.\nفصل:\nفيه: العفو عن المشركين إذا غدروا لشيء يستدرك إصلاحه وجبره، ويعصم الله منه إذا رأى الإمام ذلك، وإن رأى عقوبتهم عاقبهم لما يؤديه إليه اجتهاده، وأما إذا غدروا بالقتل أو مما لا يستدرك جبره، وما لا يعتصم من شره، فلا سبيل إلى العفو كما فعل الشارع في العرنيين عاقبهم بالقتل (^١)، وإن كان - ﵇ - قال لعائشة: \"ما زالت أكلة خيبر لتعاهدني، فهذا أوان انقطاع أبهرى\" لكنه عما عنهم حين لم يعلم أنه يقضي عليه؛ لأن الله تعالى دفع عنه ضر السم بعد أن أطلعه على المكيدة فيه بآية معجزة أظهرها له من كلام الذراع، ثم عصمه الله من ضره مدة حياته، حتى إذا دنا أجله بغى عليه السم، فوجد ألمه.\nوأراد الله تعالى له الشهادة بتلك الأكلة ولذلك لم يعاقبهم، وأيضًا فإن اليهود قالوا: أردنا أن نختبر بذلك نبوتك وصدقك، فإن كنت نبيًّا لم يضرك، فقد يمكن أن يعذرهم بتأويلهم، وأيضًا فإنه كان لا ينتقم لنفسه؛ تواضعًا لله كما مرَّ، وكان لا يقتل أحدًا من المنافقين المناصبين له\n_________\n(^١) سلف برقم (٢٣٣) ومواضع أخر.","vol":"18","page":609},{"text":"بالعداوة والغوائل؛ لأنه كان على خلق عظيم من الصلح والإغضاء والصبر، وأصل هذا كله أن الإمام فيه بالخيار، إن شاء عفا عنه، وإن شاء عاقبه.\nفصل:\nترجمة البخاري: هل يعفى عنهم؟ ولم يذكر في الحديث العفو ولا عدمه، وليس فيه أن ذلك كان بعد عهد، فإن يكن عما فهو بفضل منه لوجه يرجوه من إسلامهم أو لاستئلاف من حلفائهم من المسلمين وإن يكن عاقب بقتلٍ أو سبيٍ، فهو جزاؤه، قاله الداودي.\nوقد أسلفنا رواية قتلها، ثم قال: والذي يدل عليه ظاهر الأمر أنه أبقاهم لحاجته إليهم في عمل الأرض.\nقال: وفيه دليلٌ أنه أخبر بالسم، ولم يذكر قبل أن أكل ولا بعد، وفي الحديث الآخر: أن امرأة جعلت له سُمًّا في شاة، فإمَّا أن يكون الأمران جميعًا أو في إحدى الروايتين وهم.\nوقوله: لم يذكر هل كان قبل أن يأكل أو بعده.\nتنبيه:\nالحديث: أنه كان بعد أن أكل؛ لأنه قال: \"ما زالت أكلة خيبر تعادني، فهذا أوان انقطاع أبهري\".","vol":"18","page":610},{"text":"<span data-type='title' id=toc-2237>٨ - باب دُعَاءِ الإِمَامِ عَلَى مَنْ نَكَثَ عَهْدًا</span>\n٣١٧٠ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا ثَابِتُ بْنُ يَزِيدَ، حَدَّثَنَا عَاصِمٌ قَالَ: سَأَلْتُ أَنَسًا - ﵁ - عَنِ القُنُوتِ، قَالَ: قَبْلَ الرُّكُوعِ. فَقُلْتُ: إِنَّ فُلَانًا يَزْعُمُ أَنَّكَ قُلْتَ بَعْدَ الرُّكُوعِ، فَقَالَ: كَذَبَ. ثُمَّ حَدَّثَنَا عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَنَتَ شَهْرًا بَعْدَ الرُّكُوعِ يَدْعُو عَلَى أَحْيَاءٍ مِنْ بَنِي سُلَيْمٍ، قَالَ: بَعَثَ أَرْبَعِينَ أَوْ سَبْعِينَ -يَشُكُّ فِيهِ- مِنَ الْقُرَّاءِ إِلَى أُنَاسٍ مِنَ المُشْرِكِينَ، فَعَرَضَ لَهُمْ هَؤُلَاءِ فَقَتَلُوهُمْ، وَكَانَ بَيْنَهُمْ وَبَيْنَ النَّبِيِّ - ﷺ - عَهْدٌ، فَمَا رَأَيْتُهُ وَجَدَ عَلَى أَحَدٍ مَا وَجَدَ عَلَيْهِمْ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح ٦/ ٢٧٢]\nذكر فيه حديث عاصم: سَأَلْتُ أَنَسًا عَنِ القُنُوتِ .. الحديث.\nوقد سلف في الصلاة في باب: القنوت قبل الركوع وبعده، وقال هناك في القراء: زهاء سبعين، وقال هنا: بعث أربعين أو سبعين -يشك فيه- من القراء.\nوشيخ البخاري (أَبُو النُّعْمَانِ): هو عارم محمد بن الفضل السدوسي، مات بعد العشرين ومائتين، قيل: تغير بآخره، وشيخه: ثابت بن زيد، وقيل: ابن زيد، والأول: أصح، يكنى أبا زيد الأحول، بصري. وشيخه: عاصم بن سليمان الأحول أبو عبد الرحمن، بصري، مولى بني تميم، وقيل: مولى عثمان، مات سنة إحدى أو اثنتين وأربعين ومائة، وذكره البخاري أيضًا في الوتر (^١) والجنائز (^٢)، ويأتي في المغازي (^٣) والدعوات (^٤).\n_________\n(^١) سلف برقم (١٠٠٢) كتاب: الوتر، باب: القنوت قبل الركوع وبعده.\n(^٢) سلف برقم (١٣٠٠) كتاب: الجنائز، باب: من جلس عند المصيبة يعرف فيه الحزن.\n(^٣) سيأتي برقم (٤٠٨٨) كتاب: المغازي، باب: غزوة الرجيع ورعل وذكران وبئر معونة وحديث عضل والقارة وعاصم بن ثابت وخبيب وأصحابه.\n(^٤) سيأتي برقم (٦٣٩٤) كتاب: الدعوات، باب: الدعاء على المشركين.","vol":"18","page":611},{"text":"فصل:\nقد أسلفنا الجزم برواية (سبعين) فيما مضى، ولما ذكر ابن التين رواية الشك قال: هم سبعون كما تقدم، وأن المسلمين أصيبوا بثلاث مصائب، قتل في كل مصيبة منهم سبعون: يوم أحد ويوم القراء ويوم اليمامة في خلافة الصديق.\nفصل:\nوكان - ﷺ - لا يدعو بالشر على أحد من الكفار ما دام يرجو لهم الرجوع والإقلاع عمّا هم عليه، ألا ترى أنه - ﵇ - سئل أن يدعو على دوس فدعا لها بالهدى (^١)، وإنما دعا علي بني سليم حين نكثوا العهد وغدروا ويئس من إنابتهم ورجوعهم عن ضلالتهم، فأجاب الله بذلك دعوته، وأظهر صدقه وبرهانه، وهذِه القصة أجل في جواز الدعاء في الصلاة، والخطبة على عدو المسلمين ومن خالفهم ومن نكث عهدًا وشبهه.\n_________\n(^١) سلف برقم (٢٩٣٧)، ورواه مسلم (٢٥٢٤).","vol":"18","page":612},{"text":"<span data-type='title' id=toc-2238>٩ - باب أَمَانِ النِّسَاءِ [وَجِوَارِهِنَّ]</span>\n٣١٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي النَّضْرِ مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ -أَنَّ أَبَا مُرَّةَ مَوْلَى أُمِّ هَانِئٍ ابْنَةِ أَبِي طَالِبٍ- أَخْبَرَهُ أَنَّهُ سَمِعَ أُمَّ هَانِئٍ ابْنَةَ أَبِي طَالِبٍ تَقُولُ: ذَهَبْتُ إِلَى رَسُولِ اللهِ - ﷺ - عَامَ الفَتْحِ فَوَجَدْتُهُ يَغْتَسِلُ، وَفَاطِمَةُ ابْنَتُهُ تَسْتُرُهُ، فَسَلَّمْتُ عَلَيْهِ فَقَالَ: «مَنْ هَذِهِ؟». فَقُلْتُ: أَنَا أُمُّ هَانِئٍ بِنْتُ أَبِي طَالِبٍ. فَقَالَ: «مَرْحَبًا بِأُمِّ هَانِئٍ». فَلَمَّا فَرَغَ مِنْ غُسْلِهِ قَامَ، فَصَلَّى ثَمَانَ رَكَعَاتٍ مُلْتَحِفًا في ثَوْبٍ وَاحِدٍ، فَقُلْتُ: يَا رَسُولَ اللهِ، زَعَمَ ابْنُ أُمِّي عَلِيٌّ أَنَّهُ قَاتِلٌ رَجُلًا قَدْ أَجَرْتُهُ فُلَانُ بْنُ هُبَيْرَةَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «قَدْ أَجَرْنَا مَنْ أَجَرْتِ يَا أُمَّ هَانِئٍ». قَالَتْ أُمُّ هَانِئٍ: وَذَلِكَ ضُحًى. [انظر: ٢٨٠ - مسلم: ٣٣٦ - فتح ٦/ ٢٧٣]\nذكر فيه حديث أم هانئ السالف في الطهارة (^١).\nوفيه: أبو النضر، واسمه: سالم بن أبي أمية، مات في خلافة مروان بن محمد.\nوفيه: أبو مرة يزيد بن مرة مولى عقيل، وقيل: مولى أم هانئ، وهو ما في البخاري.\nقال الداودي: وهو واحد، وإنما كان عبدًا لهما، فأعتقاه، فنسب مرة لهذا، ومرة لعقيل، قال: وقوله: (عام الحديبية وفاطمة ابنته تستره) وَهَمٌ من عبد الله بن يوسف شيخ البخاري، وهو عجيب منه، فالذي في الروايات كلها: عام الفتح.\nوقوله: (وَفَاطِمَةُ ابنتُهُ تَسْتُرُهُ)، صفته: أن تجعل الثوب أيمن عنها أو تجعله من وراء ظهرها.\n_________\n(^١) برقم (٢٨٠).","vol":"18","page":613},{"text":"وقوله: (على) يحتمل أن يكون تهديدًا بالقتل ليستأمر النبي في قتله، ويحتمل عنده أن جوار المرأة لا ينفع كالابن.\nقال ابن التين: والمؤَمَنون سَبْعَةٌ: إمامٌ، وحر، وحرة، وعبد، وصبيٌّ يعقل، ومجنون، وكافر. فأمان الإمام جائز قطعًا، وأمان المجنون والكافر غير جائز قطعًا، واختلف في الباقي، فمنع عبد الملك أمان الجميع، وخالفه ابن القاسم في العبد، وقال سحنون: إن أذن له سيده في القتال صحَّ أمانه وكذلك خالفه في الصبي والمرأة والحر.\nوجه قول ابن القاسم قوله - ﵇ - بعد هذا: \"ذمة المسلمين واحدة يسعى بها أدناهم، فمن أخفر مسلمًا فعليه لعنة الله\" (^١).\nقلت: عندنا لا يصح أمان الثلاثة الأخيرة.\nفصل:\nفيه من الفقه: جواز أمان المرأة، وأن من أمنته حرم قتله، وقد أجارت زينب بنت رسول الله - ﷺ - أبا العاص بن الربيع، وعلى هذا جماعة الفقهاء بالحجاز والعراق؛ منهم: مالك، والثوري، وأبو حنيفة، والأوزاعي، والشافعي، وأبو ثور، وأحمد، وإسحاق.\nوشذ عبد الملك وابن الماجشون وسُحْنون عن الجماعة فقالا: أمان المرأة موقوف على جواز الإمام، فإن أجازه جاز، وإن رده رد. واحتج من ذهب إلى ذلك بأمان أم هانئ لو كان جائزًا على كل حال دون إذن الإمام ما كان (علي) (^٢) ليريد قتل منْ لا يجوز قتله بأمان من يجوز أمانه ولقال لها: من أمنت أنت وغيرك فلا يحلُّ قتله.\n_________\n(^١) يأتي برقم (٣١٨٠).\n(^٢) من (ص ١).","vol":"18","page":614},{"text":"فلما قال لها: \"قد أجرنا من أجرت\" كان دليلًا على أن أمان المرأة موقوف على إجازة الإمام أو رده.\nواحتج الآخرون بأنَّ عليًّا وغيره لا يعلم إلا ما علمه رسول الله، وإن أراد به لقتل ابن هبيرة كان قبل أن يعلم قوله: \"ذمة المسلمين واحدة يسعى بها أدناهم\"، ولما وجدنا هذا الحديث من رواية علي ثبت ما قلناه، وكان من المحال أن يعلم على هذا من رسول الله - ﷺ - ويرويه عنه، ثم يريد قتل من أجارته أخته، وعلى هذا القول يكون تأويل قوله: \"قد أجرنا من أجرت\"، أي: أن سنتنا وحكمنا إجارة من أجرت أنت ومثلك، والدليل على صحة هذا التأويل قوله - ﵇ -: \"المسلمون تتكافأ دماؤهم ويسعى بذمتهم أدناهم\" والمرأة من أدناهم (^١).\nوقد ذكر إسماعيل بن إسحاق من حديث عمرو بن شعيب، عن أبيه، عن جده أنه - ﵇ - خطب بها عام الفتح على درجات الكعبة، وقال: \"يد المسلمين واحدة على من سواهم\" وذكر الحديث (^٢).\n_________\n(^١) رواه أبو داود (٢٧٥١).\n(^٢) رواه ابن ماجه (٢٦٨٥)، وأحمد ٢/ ٢١٥.","vol":"18","page":615},{"text":"<span data-type='title' id=toc-2239>١٠ - باب ذِمَّةُ المُسْلِمِيَن [وَجِوَارُهُمْ] وَاحِدَةٌ يَسْعَى بِهَا أدْنَاهُمْ</span>\n٣١٧٢ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ قَالَ: خَطَبَنَا عَلِيٌّ فَقَالَ: مَا عِنْدَنَا كِتَابٌ نَقْرَؤُهُ إِلاَّ كِتَابُ اللهِ، وَمَا فِي هَذِهِ الصَّحِيفَةِ؟ فَقَالَ: فِيهَا الجِرَاحَاتُ وَأَسْنَانُ الإِبِلِ، وَالْمَدِينَةُ حَرَمٌ مَا بَيْنَ عَيْرٍ إِلَى كَذَا، فَمَنْ أَحْدَثَ فِيهَا حَدَثًا أَوْ آوَى فِيهَا مُحْدِثًا، فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ، وَمَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَعَلَيْهِ مِثْلُ ذَلِكَ، وَذِمَّةُ المُسْلِمِينَ وَاحِدَةٌ، فَمَنْ أَخْفَرَ مُسْلِمًا فَعَلَيْهِ مِثْلُ ذَلِكَ. [انظر: ١١١ - مسلم:. ١٣٧٠ - فتح ٦/ ٢٧٣]\nذكر فيه حديث علي - ﵁ -: مَا عِنْدَنَا كِتَاث نَقْرَؤُهُ إِلَّا كِتَابُ اللهِ، وَمَا فِي هذِه الصَّحِيفَةِ، فَقَالَ: فِيهَا الجِرَاحَاتُ وَأَسْنَانُ الإبِلِ .. الحديث. سلف في الحج، في باب: ما جاء في حرم المدينة (^١)، ويأتي في الفرائض والاعتصام (^٢)، والبخاري هنا رواه عن محمد، ثنا وكيع عن الأعمش، قال الجياني: نسبه ابن السكن: ابن سلام، وقال الكلاباذي: محمد بن مقاتل، ومحمد بن سلام، ومحمد بن نمير رووا في \"الجامع\" عن وكيع بن الجراح (^٣).\nورواه في الحج عن محمد بن بشار، ثنا عبد الرحمن، ثنا سفيان، عن الأعمش (^٤).\n_________\n(^١) سلف برقم (١٨٧٠).\n(^٢) سيأتي برقم (٦٧٥٥) كتاب: الفرائض، باب: إثم من تبرأ من مواليه، وبرقم (٧٣٠٠) كتاب: الاعتصام باب: ما يكره من التعمق والتنازع في العلم، والغلو في الدين والبدع.\n(^٣) \"تقييد المهمل\" ٣/ ١٠١٨ - ١٠١٩.\n(^٤) رقم (١٨٧٠).","vol":"18","page":616},{"text":"وسلف هناك الكلام على الصرف والعدل واضحًا.\nفصل:\nمعنى: (فَمَنْ أَخْفَرَ مُسْلِمًا): نقض عهده، يقال: أخفرته: نقضت عهده، وخفرته: أجرته، وأخفرته أيضًا: جعلت له خفيرًا.\nفصل:\nمعنى قوله: (ذِمَّةُ المُسْلِمِينَ وَاحِدَةٌ) أي: من انعقدت عليه ذمة من طائفة من المسلمين واجب مراعاتها من جماعاتهم إذا كان يجمعهم إمام واحد، كما نبه عليه المهلب، فإن اختلفوا، فالدية لكل سلطان لازمة لأهل عمله، وغير لازمة للخارجين عن طاعتهم؛ لأنه - ﵇ - إنما قال ذلك في وقت اجتماعهم في طاعته، ويدل على ذلك حديث أبي بصير حين كان شارط رسول الله - ﷺ - أهل مكة وقاضاهم على المهادنة بينهم وبين المسلمين (^١)، فلما خرج أبو بصير من طاعة رسول الله - ﷺ - وامتنع لم يلتزم رسول الله ذمته، ولا طولب برد جنايته، ولا لزمه غرم ما انتهكه من المال.\nوقال ابن المنذر: في قوله: \"يَسْعَى بِهَا أَدْنَاهُمْ\" أن الذمة: الأمان، يقول: أن كل من أمن أحدًا من الحربيين جاز أمانه على (جميع المسلمين) (^٢) ذميًّا كان أو شريفًا، عبدًا كان أو حرًّا، رجلًا كان أو امرأة، وليس لهم أن يحقروه.\nواتفق مالك والثوري والأوزاعي والليث والشافعي وأبو ثور على جواز أمان العبد قاتل أو لم يقاتل، واحتجوا بهذا الحديث.\n_________\n(^١) سلف برقم (٢٧٣٤) مطولًا.\n(^٢) من (ص ١).","vol":"18","page":617},{"text":"وقال أبو حنيفة وأبو يوسف: لا يجوز أمانه إلا أن يقاتل. وقولهما خلاف مفهوم الحديث.\nوأجاز مالك أمان الصبي إذا عقل الإسلام، ومنع ذلك أبو حنيفة والشافعي وجمهور الفقهاء.\nواحتج الشافعي بأن الصبي لا يصح عقده، فكذلك أمانه.\nوحجة مالك عموم قوله: \"يجير على المسلمين أدناهم\" فدخل فيه، وأيضًا فإن أمانه تطوع، وهو ممن يصح منه التطوع، ويفرض له سهمه إذا قاتل، وأما الأمان فمما اختص به من له حرمة الإسلام، فجعل لأدناهم كما جعل لأعلاهم، وعلى أن الصبي والعبد أحسن حالًا من المرأة؛ لأنها ليست من جنس من يقاتل.\nوقد سلف في الباب قبله شيء من ذلك.\nفصل:\nوقوله: (فَمَنْ أَخْفَرَ مُسْلِمًا) يعني: فِيمَنْ أجاره، وهذا اللعن، وسائر لعن المسلمين إنما هو متوجه إلى الإغلاظ والترهيب عليهم عن المعاصي والإبعاد لهم من قبل مواقتعها، فإذا وقعوا فيها دعي لهم بالتوبة، يبينه حديث النعمان.\nوقوله: (لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ) أي: في هذِه الجناية، أي: لا كفارة لها؛ لأنه لم يشرع فيها كفارة، فهي إلى أمر الله، إن شاء عذب بها وإن شاء غفرها على مذهب أهل السنة في الوعيد.","vol":"18","page":618},{"text":"<span data-type='title' id=toc-2240>١١ - باب إِذَا قَالُوا: صبَأْنَا، وَلَمْ يُحْسِنُوا أَنْ يَقُولُوا: أَسْلَمْنَا</span>\nوَقَالَ ابْنُ عُمَرَ - ﵄ -: فَجَعَلَ خَالِدٌ يَقْتُلُ؛ فَقَالَ النَّبِيُّ - ﷺ -: «أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ».\nوَقَالَ عُمَرُ - ﵁ -: إِذَا قَالَ: مَتْرَسْ. فَقَدْ آمَنَهُ، إِنَّ اللهَ يَعْلَمُ الأَلْسِنَةَ كُلَّهَا. وَقَالَ: تَكَلَّمْ لَا بَأْسَ. [انظر: ٣١٥٩ - فتح ٦/ ٢٧٤]\nالشرح:\nتعليق ابن عمر أسنده في المغازي، فقال: حدثني محمود، أنا عبد الرزاق: أنا معمر، عن الزهري، عن سالم، عن أبيه قال: بعث النبي - ﷺ - خالدًا إلى بني جذيمة فدعاهم إلى الإسلام، فلم يحسنوا أن يقولوا: أسلمنا، فجعلوا يقولون: صبأنا، فجعل خالد يقتل ويأسر، فلما قدمنا ذكرنا ذلك للنبي - ﷺ -، فقال: \"اللَّهُمَّ إني أبرأ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ\" مرتين (^١)، ويأتي في الأحكام أيضًا (^٢)، ومقصود البخاري منه لفظة: صبأنا، ولم يذكرها وكأنه أحال على أصله.\nوأثر عمر أخرجه مالك في: \"الموطأ\" عن رجلٍ من أهل الكوفة عنه: أنه كتب إلى عامله حين كان بعثه: إنه بلغني أن رجالًا منكم يطلبون العلج حتى إذا أسند في الجبل وامتنع قال رجل: مترس - وفي رواية: \"مطرس\" يقول: لا تخف، فإذا أدركه قتله، وإني والذي\n_________\n(^١) سيأتي برقم (٤٣٣٩) كتاب: المغازي، باب: بعث النبي - ﷺ - خالد بن الوليد إلى بني خذيمة.\n(^٢) سيأتي برقم (٧١٨٩) كتاب: الأحكام، باب: إذا قضى الحاكم بجور، أو خلاف أهل العلم فهو رد.","vol":"18","page":619},{"text":"نفسي بيده لا أعلم مكان أحد فعل ذلك إلا ضربت عنقه.\nقال مالك: وليس على هذا العمل، في قتل المسلم بالكافر (^١). وعليه العمل في جواز التأمين. قاله ابن بطال (^٢).\nورواه البيهقي من حديث الأعمش، عن أبي وائل قال: جاءنا كتاب عمرو: إذا قال الرجل للرجل: لا تخف، فقد آمنه، وإذا قال: مترس، فقد أمَّنه، فإن الله يعلم الألسنة، وفي رواية له: \"وإذا قال: لا تذهل، فقد أمَّنه، فإن الله يعلم الألسنة\" (^٣).\nفائدة:\n(مترس) بفتح الميم والتاء وسكون الراء، كذا ضبطه الأصيلي، وضبطه غيره بفتح الراء، وضبطه أبو ذر بكسر الميم، وسكون الراء، وأهل خراسان كانوا يقولون ليحيى بن يحيى في \"الموطأ\": مترس (^٤).\nقال عياض: معناها في لسان العجم: لا بأس، وقال ابن الأثير: هي لفظة فارسية أي: لا تخف، وبخط الدمياطي في الأصل: مترس -بفتح الميم والتاء وسكون الراء-، وكتب في الحاشية: مترس ومترس.\nفصل:\nقوله: أو قال: تكلم لا بأس، هو من قول عمر، وقد أسلفناه في الجزية والموادعة قريبًا، وأخرجه ابن أبي شيبة عن مروان بن معاوية، عن حميد، عن أنس قال: حاضرنا تستر فنزل الهرمزان على حكم\n_________\n(^١) \"الموطأ\" ص ٢٧٨.\n(^٢) \"شرح ابن بطال\" ٥/ ٣٥٣.\n(^٣) \"السنن الكبرى\" ٩/ ٩٦.\n(^٤) \"الموطأ\" ص ٢٧٨.","vol":"18","page":620},{"text":"عمر بن الخطاب، فلما قدم عليه استعجم فقال عمر: تكلم، لا بأس عليك، فكان ذلك عهدًا وتأمينًا من عمر (^١).\nفصل:\nمقصود البخاري بالترجمة: أن المفاسد تعتبر بأدلتها كيف ما كانت الأدلة لفظية أو غيرها على وفق لغة العرب أو غيرها.\nقال ابن بطال: غرض البخاري في الباب نحو ما تقدم ممن تكلم بالفارسية والرطانة، وقوله تعالى: ﴿وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ﴾ [الروم: ٢٢] فذكر ذلك عن رسول الله - ﷺ - أنه تكلم فيه بألفاظ الفارسية كانت متعارفة عندهم، خاطب بها أصحابه ففهموها عنه، فالمراد من هذين البابين أن العجم إذا قالوا: صبأنا وأرادوا بذلك الإسلام، فقد حقحْوا بها دماءهم ووجب لهم الأمان\nألا ترى قول عمر: مترس، فسواء خاطبنا العجم بلغتهم أو خاطبناهم بها على معنى الأمان، فقد لزم الأمان وحرم القتل.\nولا خلاف بين العلماء أن من أمن حربيًّا بأي كلام يفهم منه الأمان فقد تم له الأمان، وأكثرهم يجعلون الإشارة بالأمان أمانًا، وهو قول مالك والشافعي وجماعة؛ لأن التأمين إنما هو معنى في النفس فيظهر تارة بالكتابة، وتارة بالإشارة، وتارة بالنطق.\nولم يفهم خالد من قوله: صبأنا، أنهم يريدون به أسلمنا، ولكن حمل اللفظة على ظاهرها، وتأولها أنها في معنى الكفر، فلذلك قتلهم.\nثم تبين أنهم أرادوا بها أسلمنا فجهلوا فقالوا: صبأنا. وإنما قالوا ذلك؛ لأن قريشًا كانت تقول لمن أسلم مع رسول الله - ﷺ -: صبأ\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٥١٥ (٣٣٣٩١).","vol":"18","page":621},{"text":"فلان، حتى صارت هذِه اللفظة معروفة عند الكفار وعادة جارية، فقالها هؤلاء القوم، فتأولها خالد على وجهها، فعذره الشارع بتأويله ولم يُقِد منه.\nوستعرف اختلاف العلماء في الحاكم إذا أخطأ في اجتهاده فقتل من لا يجب عليه القتل من ضمان ذلك في الأحكام، في باب إذا قضى القاضي بجورٍ، وسيأتي نبذة منه (^١).\nفصل:\nقال ابن حبيب في أثر عمر: إنه تشديد منه.\nوذكر عن بعض العلماء أنه يجعل قيمته في المغنم.\nفرع:\nالتأمين يصح بكل لسان عربي أو غيره كما سلف، سواء فهمه المؤمن أو لا. وكذلك إن ظن الحربي أنه آمنه وإن لم يؤمنه. قال محمد: إذا طلبوا مركبًا للعدو فقال: أرخ قلعك، فإنه أمان إن كان قبل الظفر بهم وهم على رجاء من النجاة.\nفصل:\nقال الخطابي: إنما نقم على خالد استعجاله؛ لأن الصبأ مقتضاه الخروج من دين إلى دين، يحتمل أن يكون خالد لم يكف عنهم؛ ظنًّا منه إنما عدلوا عن اسم الإسلام إلى صبأنا أنفة من الاستسلام والانقياد، فلم يره إقرارًا بالدين (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٥٢ - ٣٥٣.\n(^٢) \"أعلام الحديث\" ٣/ ١٧٦٤ - ١٧٦٥.","vol":"18","page":622},{"text":"فصل:\nلا خلاف كما قال ابن بطال أن القاضي إذا قضى بجور أو بخلاف أهل العلم فهو مردود، فإن كان على وجه الاجتهاد والتأويل كما صنع خالد فإن الإثم ساقط والضمان لازم عند عامة أهل العلم. إلا أنهم اختلفوا في ضمان ذلك. فإن كان في قتل أو جرح ففي بيت المال، وهذا قول الثوري وأبي حنيفة وأحمد وإسحاق، وقالت طائفة: هي على عاقلة الإمام أو الحاكم، وهذا قول الأوزاعي ومحمد وأبي يوسف والشافعي.\nوقال ابن الماجشون: ليس على الحاكم شيء من الدية في ماله ولا على عاقلته ولا في بيت المال.\nفصل:\nالصابئ: من خرج من دين إلى دين، يقال: صبأ فهو صابئ وهم الصابئون، وذلك لأنهم خرجوا من اليهودية إلى النصرانية.\nوقيل: إنما يقال: صبأ يصبو بغير همز فهو صابئ بالهمز. وقول عمر: ما صبوت، يدل على ترك الهمز. ويجوز أن يكون هذا على تخفيف الهمز، ذكره القزاز، وفي \"المحكم\": يزعمون أنهم على دين نوح - ﵇ -، بكذبهم، وقبلتهم من مهب الشمال عند منتصف النهار (^١).\nوقال عياض: ومنهم من يعبد الملائكة الدراري (^٢).\n_________\n(^١) \"المحكم\" ٨/ ٢٣٤، مادة: (صبأ).\n(^٢) في هامش الأصل: في \"المطالع\" يعبد الملائكة، ومنهم من يعبد الدراري.\nقلت: وانظر: \"مشارق الأنوار\" ٢/ ٣٧.","vol":"18","page":623},{"text":"<span data-type='title' id=toc-2241>١٢ - باب المُوَادَعَةِ وَالمُصَالَحَةِ مَعَ المُشْرِكِينَ بِالْمَالِ وَغَيْرهِ، وَإِثْمِ مَن لَمْ يَفِ بِالْعَهْدِ</span>\nوَقَوْلِهِ: ﴿وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللهِ﴾ الآية [الأنفال: ٦١]. قال: ﴿جَنَحُوا﴾: طلبوا.\n\n٣١٧٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ -هُوَ ابْنُ المُفَضَّلِ- حَدَّثَنَا يَحْيَى، عَنْ بُشَيْرِ بْنِ يَسَارٍ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ قَالَ: انْطَلَقَ عَبْدُ اللهِ بْنُ سَهْلٍ وَمُحَيِّصَةُ بْنُ مَسْعُودِ بْنِ زَيْدٍ إِلَى خَيْبَرَ، وَهْيَ يَوْمَئِذٍ صُلْحٌ، فَتَفَرَّقَا، فَأَتَى مُحَيِّصَةُ إِلَى عَبْدِ اللهِ بْنِ سَهْلٍ وَهْوَ يَتَشَحَّطُ فِي دَمٍ قَتِيلًا، فَدَفَنَهُ ثُمَّ قَدِمَ المَدِينَةَ، فَانْطَلَقَ عَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ وَمُحَيِّصَةُ وَحُوَيِّصَةُ ابْنَا مَسْعُودٍ إِلَى النَّبِيِّ - ﷺ -، فَذَهَبَ عَبْدُ الرَّحْمَنِ يَتَكَلَّمُ فَقَالَ: «كَبِّرْ كَبِّرْ». وَهْوَ أَحْدَثُ القَوْمِ، فَسَكَتَ، فَتَكَلَّمَا، فَقَالَ: «أَتَحْلِفُونَ وَتَسْتَحِقُّونَ قَاتِلَكُمْ؟ \" أَوْ \"صَاحِبَكُمْ\". قَالُوا: وَكَيْفَ نَحْلِفُ وَلَمْ نَشْهَدْ وَلَمْ نَرَ؟ قَالَ: «فَتُبْرِيكُمْ يَهُودُ بِخَمْسِينَ». فَقَالُوا: كَيْفَ نَأْخُذُ أَيْمَانَ قَوْمٍ كُفَّارٍ؟ فَعَقَلَهُ النَّبِيُّ - ﷺ - مِنْ عِنْدِهِ. [انظر: ٢٧٠٢ - مسلم: ١٦٦٩ - فتح ٦/ ٢٧٥]\nذكر فيه حديث سهْلِ بْنِ أَبِي حَثْمَةَ في قصة حويصة ومحيصة.\nوقد سلف في أبواب الصلح في باب: الصلح مع المشركين، ويأتي في الأدب والديات والأحكام (^١) وأخرجه مسلم والأربعة أيضًا (^٢)، وبعده.\n(﴿جَنَحُوا﴾): طلبوا.\n_________\n(^١) يأتي برقم (٦١٤٢، ٦١٤٣) باب: إكرام الكبير ويبدأ الأكبر بالكلام وبرقم (١٨٩٨) باب: القسامة، وبرقم (٧١٩٢) باب: كتاب الحاكم إلى عماله.\n(^٢) مسلم (١٦٦٩) كتاب: القسامة، باب: القسامة، وأبو داود (٤٥٢٠)، والترمذي (١٤٢٢) وابن ماجه (٢٦٧٧) والنسائي في \"الكبرى\" ٣/ ٤٨٣ (٥٩٨٨).","vol":"18","page":624},{"text":"وقال ابن التين: مالوا. والسِّلم والسَّلم واحد وهو الصلح كما قال أبو عبيدة (^١) - (قال أبو عمرو) (^٢): السِّلم: الصلح. والسَّلم: الإسلام (^٣).\nومعنى (يَتَشَحَّطُ): يضطرب في دمه، قاله الخطابي (^٤). وقال الداودي: المتشحط: المتخضب.\nوقوله: (\"كَبِّرْ كَبِّرْ\") فيه أدب وإرشاد إلى أن الأكبر أولى بالتقدمة في الكلام وفي الإكرام.\nوقوله: (\"تَحْلِفُونَ وَتَسْتَحِقُّونَ صَاحِبَكُمْ\") فيه دلالة على أن مدعي الدم يبدءون باليمين وبه قال مالك والشافعي خلافًا لأبي حنيفة (^٥)، وقد جاء في رواية: \"البينة على المدعي واليمين على من أنكر\" (^٦) إلا في القسامة (^٧).\nواختلف في إيجابها القود، فقال مالك بوجوبه، وخالف الشافعي، واختلف في ضابط اللوث، ومحله كتب الفروع (^٨).\nوعند الشافعي: لا بد من اشتهار العداوة على نحو ما في الحديث.\n_________\n(^١) \"مجاز القرآن\" ١/ ٢٥٠.\n(^٢) في الأصل: وقال عمر.\n(^٣) نقله عنه النحاس في \"معاني القرآن\" ٣/ ١٦٧.\n(^٤) \"أعلام الحديث\" ٢/ ١٤٦٧.\n(^٥) \"المنتقى\" ٧/ ٥٥، \"الوسيط\" ٤/ ١٠٦.\n(^٦) رواه الدارقطني ٣/ ١١ أو البيهقي ٨/ ١٢٣، وابن عبد البر في \"التمهيد\" ٢٣/ ٢٠٤، ٢٠٥ من حديث مسلم بن خالد، عن ابن جريج، عن عمرو بن شعيب، عن أبيه، عن جده. قال ابن عبد البر: إسناده فيه لين. ورواه الدارقطني ٤/ ٢١٨ من حديث ابن جريج عن عطاء، عن أبي هريرة، وابن عدي في \"الكامل\" ٨/ ٩.\n(^٧) ورد بهامش الأصل: رواه الدارقطني والبيهقي من حديث عمرو بن شعيب، عن أبيه، عن جده بإسناد (…) قال المؤلف: فيما قراته عليه.\n(^٨) \"المنتقى\" ٧/ ٥٤ - ٥٥، \"الوسيط\" ٤/ ١٠٤ - ١٠٧.","vol":"18","page":625},{"text":"قال أبو حنيفة: ويجب على من اختط المحلة لا على السكان.\nوخالفه أبو يوسف. وقول الميت لوث عند مالك خلافًا لأبي حنيفة والشافعي. وعن ابن القاسم وجماعة: القسامة ضعيفة.\nفصل:\nقوله: (فَعَقَلَهُ النَّبِيُّ - ﷺ - مِنْ عِنْدِهِ). قال الداودي: كانت إبل الصدقة؛ لأنهم كانوا ممن يحل لهم الصدقة. ففي رواية: خرجوا من جهد أصابهم. ويجوز أن يكون الشارع عقله من ماله من باب الائتلاف.\nيقال: عقلته: أديت ديته، وعقلت عنه إذا لزمته دية فأديتها عنه. قال الأصمعي: كلمت أبا يوسف القاضي في ذلك بحضرة الرشيد فلم يفرق بين عقلته وعقلت عنه حتى فهمته.\nفصل:\nقال المهلب: لا بأس بالموادعة والمصالحة للمشركين بالمال إذا كان ذلك بمعنى الاستئلاف للكفار. لا إذا (كان) (^١) الجزية؛ لأنها ذلة وصغار.\nوقد قال تعالى: ﴿فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنْتُمُ الْأَعْلَوْنَ﴾ [محمد: ٣٥] وقد أسلفنا أنه يحتمل أن يكون - ﵇ - وداه من عنده استئلافًا لليهود وطمعًا في دخولهم الإسلام، وليكف بذلك شرهم عن نفسه وعن المسلمين مع إشكال القضية بإبائة أولياء القتيل من اليمين وإبائتهم أيضًا من قبول أيمان اليهود فكان الحكم أن يكون مغلولًا، ولكن أراد النبي - ﷺ - أن يوادع اليهود بالغرم عنهم؛ لأن الدليل كان متوجهًا إلى اليهود في القتل لعبد الله.\n_________\n(^١) كذا بالأصل، وفي \"ابن بطال\": كانت.","vol":"18","page":626},{"text":"وأراد أن يذهب ما بنفوس أوليائه من العداوة لليهود بأن غرم لهم الدية، إذ كان العرف جاريًا أن من أخذ دية قتيله فقد انتصف.\nوذكر الوليد بن مسلم قال: سألت الأوزاعي عن موادعة إمام المسلمين أهل الحرب على فدية أو هدنة يؤدونها المسلمون إليهم فقال: لا يصلح ذلك إلا عن ضرورة وشغل من المسلمين عن حربهم من قتال عدوهم، أو فتنة شملت المسلمين، فإذا كان ذلك فلا بأس به.\nقال الوليد: وذكرت ذلك لسعيد بن عبد العزيز فقال: قد صالحهم معاوية أيام صفين، وصالحهم عبد الملك بن مروان؛ لشغله بقتال ابن الزبير، يؤدي عبد الملك إلى طاغية الروم في كل يوم ألف دينار وإلى تراجمة الروم وأنباط الشام في كل جمعة ألف (دينار) (^١).\nوقال الشافعي: لا يعطيهم المسلمون شيئًا بحال إلا أن يخافوا أن يصطلموا لكثرة العدو؛ لأنه من معاني الضرورات، أو يؤسر مسلم فلا يُخلَّى إلا بفدية، فلا بأس به؛ لأنه - ﵇ - قد فدى رجلًا برجلين (^٢).\nوقال ابن بطال: ولم أجد لمالك وأصحابه ولا الكوفيين نصًّا في هذِه المسألة (^٣).\nوقال الأوزاعي: لا بأس أن يصالحهم الإمام على غير خراج يؤدونه إليه ولا فدية إذا كان ذلك نظرًا للمسلمين وإبقاءً عليهم.\nوقد صالح رسول الله - ﷺ - قريشًا عام الحديبية على غير خراج أدته قريش إلى رسول الله - ﷺ - ولا فدية.\n_________\n(^١) من (ص ١).\n(^٢) \"الوسيط\" ٤/ ٢١١.\n(^٣) \"شرح ابن بطال\" ٥/ ٣٥٦.","vol":"18","page":627},{"text":"<span data-type='title' id=toc-2242>١٣ - باب فَضْلِ الوَفَاءِ بِالْعَهْدِ</span>\n٣١٧٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ، أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ كَانُوا تِجَارًا بِالشَّأْمِ فِي المُدَّةِ الَّتِي مَادَّ فِيهَا رَسُولُ اللهِ - ﷺ - أَبَا سُفْيَانَ فِي كُفَّارِ قُرَيْشٍ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح ٦/ ٢٧٦]\nذكر فيه حديث ابن عَبَّاسٍ، أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ كَانُوا تِجَارًا بِالشَّامِ فِي المُدَّةِ التِي مَادَّ فِيهَا النبي - ﷺ - أَبَا سُفْيَانَ فِي كُفَّارِ قُرَيْشٍ.\nهذا الحديث سبق في أوائل الكتاب بطوله (^١).\nوقد جاء في فضل ذلك وذم ضده في غير موضع من الكتاب والسنة.\nوإنما أشار البخاري في هذا الحديث إلى سؤال هرقل لأبي سفيان عن النبي - ﷺ - هل يغدر (إذ كان الغدر عند كل أمة) (^٢) مذمومًا قبيحًا، وليس هو من صفات رسل الله، فأراد أن يمتحن بذلك صدق رسول الله - ﷺ -؛ لأن من غدر ولم يفِ بعهد لا يجوز أن يكون نبيًّا؛ لأن الأنبياء والرسل أخبرت عن الله بفضل من وفي بعهده، وذم من غدر وخفر، ألا ترى قوله في صفة المنافق: \"وإذا عاهد غدر\" (^٣)، وقوله: \"يرفع لكل غادر لواء يوم القيامة، فيقال: هذِه غدرة فلان\" (^٤) وهذِه مبالغة في العقوبة وشدة الشهرة والفضيحة.\n_________\n(^١) سبق برقم (٧).\n(^٢) في (ص ١): إذا كان الغدر عند الله كل.\n(^٣) سلف برقم (٣٤) كتاب: الإيمان، باب: علامة المنافق، ومسلم (١٠٦) كتاب: الإيمان، باب: بيان خصال المنافق.\n(^٤) رواه البخاري (٦١٧٧) كتاب: الأدب، باب: ما يدعى الناس بآبائهم. ورواه =","vol":"18","page":628},{"text":"<span data-type='title' id=toc-2243>١٤ - باب هَل يُعْفَى عَنِ الذِّمِّيِّ إِذَا سَحَرَ</span>؟\nوَقَالَ ابن وَهْبٍ: أَخْبَرَنِي يُونُسُ، عَنِ ابن شِهَابٍ سُئِلَ: أَعَلَى مَنْ سَحَرَ مِنْ أَهْلِ العَهْدِ قَتْلٌ؟ قَالَ: بَلَغَنَا أنَّ رَسولَ اللهِ - ﷺ - قَدْ صُنِعَ لَهُ ذَلِكَ، فَلَمْ يَقْتُلْ مَنْ صَنَعَهُ، وَكَانَ مِنْ أَهْلِ الكِتَابِ.\n\n٣١٧٥ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - سُحِرَ، حَتَّى كَانَ يُخَيَّلُ إِلَيْهِ أَنَّهُ صَنَعَ شَيْئًا وَلَمْ يَصْنَعْهُ. [٣٢٦٨، ٥٧٦٣، ٥٧٦٥، ٥٧٦٦، ٦٠٦٣، ٦٣٩١ - مسلم: ٢١٨٩ - فتح ٦/ ٢٧٦]\nوهذا ذكره ابن وهب في \"جامعه\".\nوذكر حديث عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - سُحِرَ، حَتَّى كَانَ يُخَيَّلُ إِلَيْهِ أَنَّهُ صَنَعَ شَيْئًا وَلَمْ يَصْنَعْهُ. وذكره في موضع آخر مطولًا.\nوفيه: حتى كان ذات يوم دعا ودعا، ثم قال: \"أشعرت أن الله أفتاني فيما فيه شفائي، أتاني رجلان فقعد أحدهما عند رأسي، والآخر عند رجلي، فقال أحدهما للآخر: ما وجع الرجل؟ قال: مطبوب. قال ومن طبه؟ قال: لبيد بن الأعصم في مشط ومشاطة وجف طلعة ذكر. قال: فأين هو؟ قال: في بئر ذروان\". فقالت: هلا استخرجته؟ فقال: \"أما أنا فقد شفاني الله، وخشيت أن (يثور) (^١) ذلك على الناس شرًّا\" (^٢) ثم دفنت البئر.\n_________\n= مسلم (١٧٣٥) كتاب: الجهاد، باب: تحريم الغدر. وهذا لفظه.\n(^١) في (ص ١): يؤثر.\n(^٢) سيأتي برقم (٥٧٦٣) كتاب: الطب، باب: السحر، ورواه مسلم (٢١٨٩) كتاب: السلام باب: السحر.","vol":"18","page":629},{"text":"أما حكم الباب فلا يقتل ساحر أهل الكتاب (عند مالك لقول ابن شهاب ولكن يعاقب) (^١) إلا أن يقتل بسحره فيقتل، أو يحدث حدثًا فيؤخذ منه بقدر ذلك، وهو قول أبي حنيفة والشافعي.\nوروى ابن وهب وابن القاسم عن مالك أيضًا أنه لا يُقتل ساحر أهل العهد إلا أن يدخل بسحره ضررًا على مسلم لم يعاهد عليه، فإذا فعلوا ذلك فقد نقضوا العهد، فحل بذلك قتلهم (^٢).\nوعلى هذا القول لا حجة لابن شهاب في أنه - ﵇ - لم يقتل اليهودي الذي سحره لوجوه منها: أنه قد ثبت عنه أنه كان لا ينتقم لنفسه، ولو عاقبه لكان حاكمًا لنفسه.\nومنها كما قال المهلب: أن ذلك السحر لم يضره؛ لأنه لم يفقده شيئًا من الوحي، ولا دخلت عليه داخلة في الشريعة، وإنما اعتراه شيء من التخيل والتوهم، ثم لم يتركه الله على ذلك، بل تداركه وعصمه، وأعلمه بموضع السحر وأمره باستخراجه وحل عنه، فعصمه الله من الناس ومن شرهم كما وعده، وكما دفع عنه أيضًا ضر السم بعد أن أطلعه على المكيدة فيه بآية أظهرها إليه معجزة من كلام الذراع.\nوقد اعترض بعض الملحدين بحديث عائشة، وقالوا: وكيف يجوز السحر على رسول الله - ﷺ - والسحر كفر وعمل من أعمال الشياطين، فكيف يصل ضره إلى رسول الله - ﷺ - مع حياطة الله له وتسديده إياه بملائكته، وصون الوحي عن الشياطين؟\nوهذا اعتراض فاسد قال على جهل قائله وغباوته وعنادٍ للقرآن؛ لأن\n_________\n(^١) من (ص ١).\n(^٢) \"المنتقى\" ١٧/ ١١٧ - ١١٨.","vol":"18","page":630},{"text":"الله قال لرسوله: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾ إلى قوله: ﴿في الْعُقَدِ﴾ [الفلق: ١]\nو(النفاثات): السواحر تنفث في العقد كما ينفث الراقي في الرقية (^١)، فإن كانوا أنكروا ذلك؛ لأن الله لا يجعل للشيطان سبيلًا على نبيه فقد قال تعالى: ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ﴾ [الحج: ٥٢] يريد إذا تلا ألقى الشيطان.\nوقد روي عن رسول الله - ﷺ - أن عفريتًا تفلت عليه (ليلة) (^٢) ليقطع عليه الصلاة حتى هم أن يربطه إلى سارية من سواري المسجد، فذكر قول سليمان: ﴿قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ﴾ [ص: ٣٥] (فرده خاسئًا) (^٣) (^٤) وليس في جواز ذلك عليه ما يدل أن ذلك يلزمه أبدًا أو يدخل عليه داخلة في شيء من حاله أو شريعته، وإنما ناله من ضر السحر ما ينال المريض من ضر الحمى والبرسام بغير سحر من الضعف عن الكلام وسوء التخييل، ثم زال ذلك عنه، وأفاق منه، وأبطل الله كيد السحر. وقد قام الإجماع على عصمته في الرسالة، فسقط هذا الاعتراض.\nقلت: أخبرني عاليًا جمال الدين يوسف (^٥) الدلاصي، أنا ابن\n_________\n(^١) روي ذلك عن ابن عباس والحسن وقتادة وغيرهم كما رواه الطبري في \"تفسيره\" ١٢/ ٧٥٠ - ٧٥١ (٣٨٣٧٩ - ٣٨٣٨٦).\n(^٢) من (ص ١).\n(^٣) ما جاء في رواية البخاري ومسلم: (فرده الله خاسئًا).\n(^٤) سلف برقم (١٢١٠) كتاب: العمل في الصلاة، باب: ما يجوز من العمل في الصلاة.\n(^٥) ورد بهامش الأصل: قرأت \"الشفا\" لعياض بالقاهرة على بعض أصحاب القاضي المشار إليه، وقرأت عنه … عنهم عنه، وابن بامتيت … به بالإجازة عن الصائغ، وكذا الصائغ عن القاضي عياض فاعلمه.","vol":"18","page":631},{"text":"بامتيت أنا ابن الصائغ، أنبأنا القاضي عياض في \"الشفا\"\nفإن قلت: فقد جاءت الأخبار الصحيحة أنه - ﵇ - سحر، وذكر حديث الباب، ثم قال: وفي رواية أخرى: حتى أنه كان يخيل إليه أنه كان يأتي النساء ولا يأتيهن. وإذا كان هذا من التباس الأمر على المسحور، فكيف حاله في ذلك؛ وكيف جاز عليه وهو معصوم؟ فاعلم أن هذا الحديث صحيح متفق عليه. وقد طعنت فيه الملحدة وتذرعت به؛ لسخف عقولها وتلبيسها على أمثالها إلى التشكيك في الشرع.\nوقد نزهه الله تعالى عما يدخل في أمره لبسًا. وإنما السحر مرض من الأمراض وعارض من العلل يجوز عليه كأنواع الأمراض مما لا ينكر ولا يقدح في نبوته.\nوأما ما ورد أنه كان يخيل إليه أنه فعل الشيء ولا يفعله، فليس هذا ما يدخل عليه داخله في شيء من تبليغه أو شريعته، أو يقدح في شيء من صدقه، لقيام الدليل والإجماع على عصمته من هذا. وإنما هذا مما يجوز طرؤه عليه في أمر دنياه التي لم يبعث بسببها، ولا فضل من أجلها، وهو فيها عرضة للآفات كسائر البشر، فغير بعيد أن يخيل إليه من أمورها ما لا حقيقة له، ثم ينجلي عنه كما كان، وأيضًا فقد فسر هذا الفصل الحديث الآخر من قوله: حتى يخيل إليه أنه يأتي أهله ولا يأتيهن.\nوقد قال سفيان: وهذا أشد ما يكون من السحر، ولم يأت في خبر منها أنه نقل عنه في ذلك قول، بخلاف ما كان أخبر أنه فعله ولم يفعله، وإنما كانت خواطر وتخيلات.\nوقد قيل: إن المراد بالحديث أنه كان يتخيل الشيء أنه فعله وما فعله، لكنه تخيل لا يعتقد صحته، فتكون اعتقاداته كلها على","vol":"18","page":632},{"text":"السداد وأقواله على الصحة. هذا ما وقفت عليه لأئمتنا من الأجوبة عن هذا الحديث، وقد ظهر لي في الحديث تأويل أجلى وأبعد عن مطاعن ذوي الأضاليل يستفاد من نفس الحديث، وهو أن عبد الرزاق قد روى هذا الحديث عن ابن المسيب وعروة وقال فيه: سحر يهودي بني رزيق رسول الله - ﷺ - فجعلوه في بئر حتى كاد رسول الله - ﷺ - أن ينكر بصره، ثم دله الله -﷿- على ما صنعوا فاستخرجه من البئر (^١).\nوذكر عن عطاء الخرساني، عن يحيى بن يعمر قال: حبس رسول الله - ﷺ - عن عائشة سنة، فبينما هو نائم أتاه ملكان قعد أحدهما عند رأسه والآخر عند رجليه .. الحديث (^٢).\nقال عبد الرزاق: حبس رسول الله - ﷺ - عن عائشة -خاصة- سنة حتى أنكر بصره، فقد استبان لك من مضمون هذِه الروايات أن السحر إنما تسلط على ظاهره وجوارحه، لا على قلبه واعتقاده وعقله، وأنه إنما أثر في بصره وحبسه عن وطء نسائه، ويكون معنى قوله: يخيل إليه أنه يأتي أهله ولا يأتيهن. أي: يظهر له من نشاطه ومتقدم عادته القدرة على النساء، فإذا دنا منهن أصابته أخذة السحر، فلم يقدر على إتيانهن كما يعتري من أخذ واعترض، ولعله لمثل هذا أشار سفيان بقوله: وهذا أشد ما يكون من السحر، ويكون قول عائشة: إنه ليخيل إليه .. إلى آخره من باب ما اختل من بصره، كما ذكر في الحديث، فيظن أنه رأى شخصًا من بعض أزواجه أو شاهد فعلًا من غيره، ولكن على ما يخيل إليه لما أصابه في بصره وضعف نظره، لا لشيء\n_________\n(^١) رواه عبد الرزاق ١١/ ١٤ (١٩٧٦٤).\n(^٢) المصدر السابق (١٩٧٦٥).","vol":"18","page":633},{"text":"طرأ عليه في مَيْزِه، وإذا كان [هذا] (^١)، لم يكن فيما ذكر من إصابة السحر له، وتأثيره فيه ما يدخل لبسًا ولا يجد المعترض الملحد أنسًا (^٢).\nفصل:\nقوله: (\"مطبوب\") فيما قدمناه أي: مسحور، يقال منه: طب الرجل، والاسم الطب بالكسر (^٣)، وفي الحديث: فلعل طبًّا أصابه، ثم نشره بـ ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ (^٤) [الناس: ١].\nوالمشاطة: ما سقط من الشعر عند المشط.\nفصل:\nذكر ابن قتيبة في \"مختلف الحديث\": أن عليًّا استخرج السحر، فكلما حل عقدة وجد - ﵇ - خفة، فلما انتهى قام كأنما نشط من عقال (^٥).\nفصل:\nقولها في رواية: أفلا أحرقته. تعني: السحر أو لبيدًا.\nوفيه: حجة لمالك، ومن قال بقوله أن الساحر يقتل إذا عمل بسحره (^٦)، وإنما تركه؛ لأن اليهود كانوا في عهد منه وذمة.\nقلت: أو تركه لما سلف في المنافقين.\n_________\n(^١) غير موجودة بالأصل، والمثبت من \"الشفا\".\n(^٢) \"الشفا\" ٢/ ١٨٠ - ١٨٣.\n(^٣) \"الصحاح\" ١/ ١٧٠ مادة (طبب).\n(^٤) ورد بهامش الأصل ما نصه: لعله سقط: ﴿بِرَبِّ الْفَلَقِ﴾ و﴿قُلْ أَعُوذُ﴾.\n(^٥) \"تأويل مختلف الحديث\" ص ٢٦٠.\n(^٦) \"المنتقى\" ٧/ ١١٧.","vol":"18","page":634},{"text":"خاتمة:\nقال ابن التين: قول ابن شهاب هذا خلاف مذهب الفقهاء أنه يقتل وإن كان مسلمًا، فكيف إذا كان من أهل الكتاب؟! واختلف هل تقبل توبته إذا قال: تبت؟\nفقال مالك: لا تقبل. وقال الشافعي: تقبل (^١).\nوفيه: أن السحر له حقيقة خلافًا لمن نفاه، قال الداودي: وليس في الحديث أن الذي سحره كان من أهل العهد.\n_________\n(^١) المصدر السابق.","vol":"18","page":635},{"text":"<span data-type='title' id=toc-2244>١٥ - باب مَا يُحْذَرُ مِنَ الغَدْرِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ﴾ إلى قوله: ﴿حَكِيمٌ﴾ الآية [الأنفال: ٦٢].\n\n٣١٧٦ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا الوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ العَلَاءِ بْنِ زَبْرٍ قَالَ: سَمِعْتُ بُسْرَ بْنَ عُبَيْدِ اللهِ أَنَّهُ سَمِعَ أَبَا إِدْرِيسَ قَالَ: سَمِعْتُ عَوْفَ بْنَ مَالِكٍ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - فِي غَزْوَةِ تَبُوكَ، وَهْوَ فِي قُبَّةٍ مِنْ أَدَمٍ فَقَالَ: «اعْدُدْ سِتًّا بَيْنَ يَدَىِ السَّاعَةِ، مَوْتِى، ثُمَّ فَتْحُ بَيْتِ الْمَقْدِسِ، ثُمَّ مُوتَانٌ يَأْخُذُ فِيكُمْ كَقُعَاصِ الغَنَمِ، ثُمَّ اسْتِفَاضَةُ الْمَالِ حَتَّى يُعْطَى الرَّجُلُ مِائَةَ دِينَارٍ فَيَظَلُّ سَاخِطًا، ثُمَّ فِتْنَةٌ لَا يَبْقَى بَيْتٌ مِنَ العَرَبِ إِلاَّ دَخَلَتْهُ، ثُمَّ هُدْنَةٌ تَكُونُ بَيْنَكُمْ وَبَيْنَ بَنِي الأَصْفَرِ فَيَغْدِرُونَ، فَيَأْتُونَكُمْ تَحْتَ ثَمَانِينَ غَايَةً، تَحْتَ كُلِّ غَايَةٍ اثْنَا عَشَرَ أَلْفًا». [فتح ٦/ ٢٧٧]\nثم ذكر فيه حديث عَوْفَ بْنَ مَالِكٍ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - فِي غَزْوَةِ تَبُوكَ وَهْوَ فِي قُبَّةٍ مِنْ أَدَمٍ، فَقَالَ: \"اعْدُدْ سِتًّا بَيْنَ يَدَيِ السَّاعَةِ: مَوْتي، ثُمَّ فَتْحُ بَيْتِ المَقْدِسِ، ثُمَّ مُوتَانٌ يَأْخُذُ فِيكُمْ كَقُعَاصِ الغَنَمِ، ثُمَّ اسْتِفَاضَةُ المَالِ حَتَّى يُعْطَى الرَّجُلُ مِائَةَ دِينَارٍ فَيَظَلُّ سَاخِطًا، ثُمَّ فِتْنَةٌ لَا يَبْقَى بَيْتٌ مِنَ العَرَبِ إِلَّا دَخَلَتْهُ، ثُمَّ هُدْنَةٌ تَكُونُ بَيْنَكُمْ وَبَيْنَ بَنِي الأَصْفَرِ فَيَغْدِرُونَ، فَيَأتُونَكُمْ تَحْتَ ثَمَانِينَ غَايَةً، تَحْتَ كُلِّ غَايَةٍ اثْنَا عَشَرَ أَلْفًا\".\nالشرح:\nهذا الحديث أخرجه أبو داود وابن ماجه أيضًا (^١) وفي إسناده ابن زَبْر. بفتح الزاى وبُسر بن عبيد الله بضم الباء وإسكان السين المهملة، ورواه الطبراني (^٢) بإدخال زيد بن واقد بين ابن زَبر وبُسْر، لكن رواه\n_________\n(^١) أبو داود (٥٠٠)، وابن ماجه (٤٠٤٢).\n(^٢) \"المعجم الكبير\" ١٨/ ٤٠ (٧٠).","vol":"18","page":636},{"text":"أبو نعيم في \"مستخرجه\" عن الطبراني بإسقاطه، وكذا الإسماعيلي.\nو﴿حَسْبُكَ الله﴾ [الأنفال: ٦٢] أي: كافيك (^١).\nوجميعًا: يقع على الجماعة وعلى الاثنين والواحد، قاله الداودي.\nوالموتان -بضم الميم وسكون الواو- قال القزاز: هو الموت، وضبطه غيره بفتح الميم أيضًا: موتان الفؤاد إذا كان بليدًا. قال ابن الجوزي: ويغلط بعض أصحاب الحديث فيه فيقول: موتان موات بفتح الميم والواو، وحكى اللحياني في \"نوادره\": وقع في المال موتات وموات.\nقال ابن درستويه: وهما كثرة الموت والوباء.\nقال عياض: وضم الميم لغة بني تميم، وغيرهم يفتحها وهو اسم للطاعون، ووقع لابن السكن: (مواتتان) (^٢) ولا وجه له هنا (^٣).\nو\"قُعَاس الغَنَمِ\" -بقاف مضمومة، ثم عين مهملة، ثم ألف، ثم صاد مهملة- شيء يأخذها في رءوسها تسيل منه أنوفها، لا يلبسها أن تموت منه، ومنه أخذ الإقعاص وهو: القتل على المكان، وكذلك الدواب، والقعص: موتها بسرعة، وقد قعصت الدابة فهي مقعوصة.\nقال في \"الموعب\": هو داء يأخذ في الصدر كأنه يكسر العنق.\nوقال بعضهم: هو بالسين من القعس، وهو: انتصاب الصلب وانحناؤه نحو الصدر (^٤).\n_________\n(^١) انظر: \"تفسير الطبري\" ٦/ ٢٧٩، والنحاس في \"معاني القرآن\" ٣/ ١٦٧.\n(^٢) في (ص ١): هو بيان.\n(^٣) \"مشارق الأنوار\" ١/ ٣٩٠ مادة (موت).\n(^٤) \"الصحاح\" ٣/ ٩٦٤ (قعس).","vol":"18","page":637},{"text":"والهُدْنَةٌ: أصلها السكون. يقال: هدن أهدن، فسمي الصلح على ترك القتال هدنة ومهادنة؛ لأنه سكون عن القتال بعد التحرك فيه.\nوالغَاية: الراية كما سيأتي. قال الجواليقي: غاية وراية واحد؛ لأنها غاية المتبع إذا وقفت وقف وإذا مشت تبعها. ورواه بعضهم: غاية -بباء موحدة- وهي: الأجمة، شبه كثرة الرماح بالأجمة، ذكره القاسم بن سلام (^١) قال الخطابي: هي (الغَيْضَة) (^٢) واستعيرت للرايات ترفع لرؤساء الجيوش، وشبه ما يشرع معها من الرماح بالغابة (^٣)، وحمله على ما ذكره من الحساب مع مائة ألف وستون ألفًا.\nفصل:\nفي الحديث علامات النبوة وأن الغدر من أشراط الساعة، وفي الآية دلالة عصمة الشارع من مكر الخديعة طول أيامه وليس ذلك لغيره؛ لقوله ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ [المائدة: ٦٧] وقام الإجماع على عصمته في الرسالة، وقد عصم من مكر الناس وغدرهم له، وهذِه العلامات الذي أنذر بها قد ظهر كثير منها، والفتنة لم تزل في زمن عثمان -أعاذنا الله منها- وقد دعا - ﵇ - أن لا يجعل بأس أمته بينهم\" فمنعها (^٤)، فلم يزل الهرج إلى يوم القيامة.\n_________\n(^١) \"غريب الحديث\" ١/ ٢٥٥.\n(^٢) في الأصل: (الغضية) والصحيح ما أثبتناه من \"أعلام الحديث\"، وغيضة جمعها غياض، وهي الشجر الملتف انظر \"النهاية في غريب الحديث\" ٣/ ٤٠٢.\n(^٣) \"أعلام الحديث\" ٢/ ١٤٦٩.\n(^٤) جزء من حديث: \"سألت ربي ثلاث خصال … \" وسبق تخريجه وقد رواه الطبراني ١/ ١٠٧ (١٧٩) من حديث علي، وقال الهيثمي في \"المجمع\" ٧/ ٢٢٢: فيه أبو حذيفة الثعلب ولم أعرفه، وبقية رجاله ثقات.","vol":"18","page":638},{"text":"فصل:\nقوله: (وهو في قبة من أدم). جاء في أبي داود: قال عوف: يا رسول الله أدخل كلي قال: \"كلك\" قال عثمان بن أبي العاتكة، إنما قال: أدخل كلي من صغر القبة (^١)، وفي رواية عن عوف: وفسطاط المسلمين يومئذ في أرض يقال لها: الغوطة بمدينة يقال لها: دمشق (^٢).\nوفي أبي داود أيضًا من حديث ذي مخبر بيان سبب غدرهم، قال: سمعت النبي - ﷺ - يقول: \"ستصالحون الروم صلحًا امنًا، ثم تغزون أنتم وقد غزوا، فتنصرون وتغنمون، ثم تنصرفون حتى تنزلوا مرج ذي تلول، فيرفع رجل من (أهل) (^٣) الصليبِ الصليبَ، فيقول: غلب الصليب، فيغضب رجل من المسلمين فيقوم إليه فيدفعه، فعند ذلك تغدر الروم، ويجتمعون للملحمة فيأتون تحت ثمانين (راية) (^٤) تحت كل راية اثنا عشر ألفًا، فيثور المسلمون إلى أسلحتهم فيكرم الله تلك العصابة\nبالشهادة\" (^٥) وعن ابن بسر مرفوعًا: \"بين الملحمة وفتح المدينة ست سنين، ويخرج الدجال في السابعة\".\nقال أبو داود: وهو أصح (^٦)، يعني: من حديث معاذ مرفوعًا:\n_________\n(^١) أبو داود (٥٠٠١) وقال المنذري في \"مختصر السنن\" ٧/ ٢٨٦ (٤٨٣٦): عثمان فيه مقال.\n(^٢) رواه أحمد ٦/ ٢٥، والبزار في \"مسنده\" ٧/ ١٧٦ (٢٧٤٢) والطبراني ٨/ ٤٢ (٧٢).\n(^٣) في الأصل: أصحاب، والمثبت من مصدر التخريج.\n(^٤) في الأصل: غاية، والمثبت من مصدر التخريج.\n(^٥) أبو داود (٤٢٩٢) وصححه الألباني في \"صحيح أبي داود\".\n(^٦) أبو داود (٤٢٩٦) وقال المنذري في \"المختصر\" ٦/ ١٦٥: فيه بقية بن الوليد وفيه مقال، وضعفه الألباني في \"المشكاة\" (٥٤٢٦).","vol":"18","page":639},{"text":"\"الملحمة الكبرى وفتح القسطنطينية وخروج الدجال في سبعة أشهر\" (^١).\nولابن دحية من حديث حذيفة مرفوعًا: \"إن الله تعالى يرسل ملك الروم، وهو الخامس من آل هرقل يقال له: ضمارة، فيرغب إلى المهدي في الصلح، وذلك لظهور المسلمين على المشركين، فيصالحه إلى سبعة أعوام، فيضع عليهم الجزية عن يد وهم صاغرون، ولا يبقي لرومي حرمة، ويكسر لهم الصليب، ثم يرجع المسلمون إلى دمشق، فإذا هم كذلك إذا برجل من الروم قد التفت فرأى أبناء الروم وبناتهم في القيوفى، فرفع الصليب ورفع صوته، وقال: ألا من كان يعبد الصليب فلينصره، فيقوم إليه رجل من المسلمين فيكسر الصليب، ويقول: الله أغلب وأعز، فحينئذ يغدرون، وهم أولى بالغدر، يجتمع عند ذلك ملوك الروم خفية، فيأتون إلى بلاد المسلمين وهم على غفلة مقيمون على الصلح، فيأتون إلى أنطاكية في اثني عشر ألف راية، تحت كل راية اثنا عشر ألفًا، فعند ذلك يبعث المهدي إلى أهل الشام والحجاز واليمن والكوفة والبصرة والعراق يستنصر بهم، فيبعث إليه أهل الشرق أنه قد جاءنا عدو من خراسان شغلنا عنك، فيأتي إليه بعض أهل الكوفة والبصرة، فيخرج بهم إلى دمشق، وقد مكث الروم فيها أربعين يومًا يفسدون ويقتلون، فينزل الله صبره على المسلمين\" الحديث.\n_________\n(^١) أبو داود (٤٢٩٥) ورواه الترمذي (٢٢٣٨)، وقال: حسن لا نعرفه إلا من هذا الوجه، وابن ماجه (٤٠٩٢) وقال المنذري في \"المختصر\" ٦/ ١٦٤: في إسناده أبو بكر بن أبي مريم لا يحتج بحديثه، وضعفه الألباني في ضعيف ابن ماجه (٨٩٠).","vol":"18","page":640},{"text":"وعند ابن مرجان بإسناد فيه ضعف عن حذيفة مرفوعًا: \"إن دون أن تضع الحرب أوزارها خلالًا ستًّا: أولها: موتي، ثم فتح بيت المقدس، ثم فئتان دعواهما واحدة يقتل بعضهم بعضًا، ثم يفيض المال حتى يعطى الرجل مائة دينار فيسخطها، وموت كقعاص الغنم، وغلام من بني الأصفر ينبت في اليوم كنبات الشهر، وفي الشهر كنبات السنة\" قال - ﵇ -: \"فيرغب فيه قومه فيملكونه ويقولون: نرجو أن يرد بك علينا ملكنا\" الحديث.","vol":"18","page":641},{"text":"<span data-type='title' id=toc-2245>١٦ - باب كَيْفَ يُنْبَذُ العهد إِلَى أَهْلِ العَهْدِ</span>؟\nوَقَوْلُهُ تعالى: ﴿وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ﴾ [الأنفال: ٥٨]\n\n٣١٧٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: بَعَثَنِي أَبُو بَكْرٍ - ﵁ - فِيمَنْ يُؤَذِّنُ يَوْمَ النَّحْرِ بِمِنًى: لَا يَحُجُّ بَعْدَ العَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ. وَيَوْمُ الْحَجِّ الأَكْبَرِ يَوْمُ النَّحْرِ، وَإِنَّمَا قِيلَ: الأَكْبَرُ مِنْ أَجْلِ قَوْلِ النَّاسِ الحَجُّ الأَصْغَرُ. فَنَبَذَ أَبُو بَكْرٍ إِلَى النَّاسِ فِي ذَلِكَ العَامِ، فَلَمْ يَحُجَّ عَامَ حَجَّةِ الوَدَاعِ الذِي حَجَّ فِيهِ النَّبِيُّ - ﷺ - مُشْرِكٌ. [انظر: ٣٦٩ - مسلم: ١٣٤٧ - فتح ٦/ ٢٧٩]\nثم ساق حديث أَبَي هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَنِي أَبُو بَكْرٍ فِيمَنْ يُؤَذِّنُ يَوْمَ النَّحْرِ بِمِنًى: أن لَا يَحُجُّ بَعْدَ العَامِ مُشْرِكٌ.\nالحديث. سلف في الحج وفي آخره: فَنبذَ أَبُو بَكْرٍ إِلَى النَّاسِ فِي ذَلِكَ العَامِ، فَلَمْ يَحُجَّ مُشْرِكٌ عَامَ حَجَّةِ الوَدَاعِ.\nويأتي في المغازي والتفسير (^١) وذكره أبو مسعود وابن عساكر في مسند أبي بكر، وخلف في مسند أبي هريرة (^٢).\nومعنى الآية: فانبذ إليهم عهدهم الذي عاهدتهم عليه.\nوقال الأزهري: معناه: إذا هادنت قومًا فعلمت بهم النقض فلا ترفع بهم سابقًا إلى النقض، حتى تلقي إليهم أنك نقضت العهد، فيكونوا في\n_________\n(^١) سلف برقم (١٦٢٢) باب: لا يطوف بالبيت عريان ولا يحج مشرك، ويأتي برقم (٤٣٦٣) باب: حج أبي بكر بالناس، وبرقم (٤٦٥٥) باب: قوله: ﴿فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ﴾\n(^٢) ورد بهامش الأصل ما نصه: والمزي في \"أطرافه\" في المسندين جميعًا.","vol":"18","page":642},{"text":"علم النقض مستوين، ثم أوقع بهم (^١).\nوقوله: (يَوْمُ الحَجِّ الأَكْبَرِ يَوْمُ النَّحْرِ)، هو قول مالك وجماعة من الفقهاء وقيل: يوم عرفة.\nوقوله: (وإنما قيل الأكبر لأجل قول الناس: الحج الأصغر) قال الداودي: يعني العمرة. وقيل: إنما قيل له الأكبر؛ لأن الناس كانوا في الجاهلية يقفون بعرفة، وتقف قريش بالمزدلفة؛ لأنهم كانوا يقولون: لا نخرج من الحرم، فإذا كان صلاة الفجر يوم النحر وليلة النحر اجتمعوا كلهم بالمزدلفة، فقيل له: الحج الأكبر؛ لاجتماع الأكبر فيه.\nقال ابن بطال: حجة الأول ما قصه أبو هريرة ونادى به في الموسم، عن الصديق، عن رسول الله - ﷺ - أن يوم الحج يوم النحر، وأما جهة النظر فيوم النحر يعظمه أهل الحج وسائر المسلمين بالتلبية. وفيه صلاة العيد والنحر بالتكبير، ألا ترى قوله: \"أي يوم هذا؟ \" فجعل له حرمة على سائر الأيام كحرمة الشهر على سائر المشهور، والبلد على سائر البلاد (^٢).\nفصل:\nقام الإجماع على أن للإمام نبذ عهد من يخاف خيانته وغدره بالحرب بعد أن يعلمه بذلك، وقيل: إن هذِه الآية نزلت في قريظة؛ لأنهم ظاهروا المشركين على حرب رسول الله - ﷺ - ونقضوا العهد (^٣).\nوقال الكسائي: السواء: العدل. وقال ابن عباس: المثل. وقيل: أعلمهم أنك قد حاربتهم حتى يصيروا مثلك في العلم.\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٤٩٤ مادة (نبذ).\n(^٢) \"شرح ابن بطال\" ٥/ ٣٦١.\n(^٣) انظر: \"تفسير الطبري\" ٦/ ٢٧٢ (١٦٢٣٦) عن مجاهد.","vol":"18","page":643},{"text":"قال المهلب: وإنما خشي - ﵇ - من المشركين عند الطواف بالبيت خيانتهم، ولم يأمن مكرهم، فأراد الله تعالى أن يطهر البيت من نجاستهم \" لقوله: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا﴾ [التوبة: ٢٨] وأراد تنظيف البيت ممن كان يطوف عريانًا.\nوفيه: دليل أن حجة الصديق أبي بكر بالناس كانت حجة الإسلام؛ - لأنه وقف بعرفة ووقف في ذي الحجة، والوقوف بعرفة بنص قوله تعالى: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩] يعني: طوائف العرب، وقد اتفق أهل السير أن العرب كانت تفترق فرقتين، فرقة تقف بعرفة، وكانت قريش تقف بالمشعر الحرام، وتقول: نحن الحمس ولا نعظم غير الحرم، فإذا كان يوم النحر اجتمعت القبائل كلها بمنى، وهو يوم الاجتماع الأكبر، وقد أسلفنا اجتماعهم بالمزدلفة أيضًا.","vol":"18","page":644},{"text":"<span data-type='title' id=toc-2246>١٧ - باب إِثْمِ مَنْ عَاهَدَ ثُمَّ غَدَرَ</span>\nوَقَوْلِهِ تعالى: ﴿الَّذِينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ (٥٦)﴾ [الأنفال: ٥٦].\n\n٣١٧٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَرْبَعُ خِلَالٍ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا: مَنْ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا عَاهَدَ غَدَرَ وَإِذَا خَاصَمَ فَجَرَ، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا». [انظر: ٣٤ - مسلم: ٥٨ - فتح ٦/ ٢٧٩]\n\n٣١٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ، عَنْ عَلِيٍّ - ﵁ - قَالَ: مَا كَتَبْنَا عَنِ النَّبِيِّ - ﷺ - إِلاَّ الْقُرْآنَ، وَمَا فِي هَذِهِ الصَّحِيفَةِ، قَالَ النَّبِيُّ - ﷺ -: «المَدِينَةُ حَرَامٌ مَا بَيْنَ عَائِرٍ إِلَى كَذَا، فَمَنْ أَحْدَثَ حَدَثًا، أَوْ آوَى مُحْدِثًا، فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ عَدْلٌ وَلَا صَرْفٌ، وَذِمَّةُ المُسْلِمِينَ وَاحِدَةٌ يَسْعَى بِهَا أَدْنَاهُمْ. فَمَنْ أَخْفَرَ مُسْلِمًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ، وَمَنْ وَالَى قَوْمًا بِغَيْرِ إِذْنِ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ». [انظر: ١١١ - مسلم: ١٣٧٠ - فتح ٦/ ٢٧٩]\n\n٣١٨٠ - قَالَ أَبُو مُوسَى: حَدَّثَنَا هَاشِمُ بْنُ القَاسِمِ، حَدَّثَنَا إِسْحَاقُ بْنُ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَيْفَ أَنْتُمْ إِذَا لَمْ تَجْتَبُوا دِينَارًا وَلَا دِرْهَمًا؟ فَقِيلَ لَهُ: وَكَيْفَ تَرَى ذَلِكَ كَائِنًا يَا أَبَا هُرَيْرَةَ؟ قَالَ: إِيْ وَالَّذِي نَفْسُ أَبِي هُرَيْرَةَ بِيَدِهِ عَنْ قَوْلِ الصَّادِقِ المَصْدُوقِ. قَالُوا: عَمَّ ذَاكَ؟ قَالَ: تُنْتَهَكُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ - ﷺ -، فَيَشُدُّ الله -﷿- قُلُوبَ أَهْلِ الذِّمَّةِ، فَيَمْنَعُونَ مَا فِي أَيْدِيهِمْ. [فتح ٦/ ٢٨٠]","vol":"18","page":645},{"text":"فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو: \"أَرْبَعُ خِلَالٍ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا\". وسلف في الإيمان (^١).\nوحديث عَلِيٍّ: \"الْمَدِينَةُ حَرَم مَا بَيْنَ عَائِرٍ .. \". إلى آخره، سلف في الحج.\nوقَالَ أَبُو مُوسَى: ثَنَا هَاشِمُ بْنُ القَاسِمِ، ثَنَا إِسْحَاقُ بْنُ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَيْفَ أَنْتُمْ إِذَا لَمْ تَجْتموا دِينَارًا وَلَا دِرْهَمًا؟ فَقِيلَ لَهُ: وَكَيْفَ تَرى ذَلِكَ كَائِنًا قَالَ: إِيْ وَالَّذِي نَفْسُ أَبِي هُرَيْرَةَ بِيَدِهِ عَنْ قَوْلِ الصَّادِقِ المَصْدُوقِ. قَالُوا: عَمَّ ذَاكَ؟ قَالَ: تُنْتَهَكُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ - ﷺ -، فَيَشُدُّ اللهُ قُلُوبَ أَهْلِ الذّمَّةِ، فَيَمْنَعُونَ مَا فِي أَيْدِيهِمْ.\nوهذا التعليق كذلك في أكثر نسخ الصحيح، وقاله أيضًا أصحاب الأطراف والإسماعيلي والحميدي في \"جمعه\" (^٢) وأبو نعيم.\nوفي بعض النسخ: حدثنا أبو موسى. وهو من أفراده.\nفصل:\n(الخِلَال): الخصال جمع خلة، وفي فلان خلة حسنة أو قبيحة. قال المهلب: ويحتمل أن تكون هذِه الخلال إذا كانت في رجل اشتملت على معظم أحواله فسمي بالأغلب مما يظهر منه توبيخًا له وتقبيحًا بحاله، لا على أنه منافق كافر، وفي السنة نظائر لهذا كثيرة من الحكم بالأغلب.\nومعنى: \"إِذَا خَاصَمَ فَجَرَ\": مال عن الحق (^٣).\nفصل:\nقوله في حديث علي: (\"يَسْعَى بِهَا أَدْنَاهُمْ\") قال الداودي يعني:\n_________\n(^١) سلف برقم (٣٤) باب: علامة المنافق.\n(^٢) \"الجمع بين الصحيحين\" ٣/ ٢٦١.\n(^٣) \"الصحاح\" ٢/ ٧٧٨ مادة (فجر).","vol":"18","page":646},{"text":"والأمر في ذلك إلى الإمام، وهذا قول مالك.\nوقوله: (\"وَمَنْ وَالَى قَوْمًا بغَيْرِ إِذْنِ مَوَالِيهِ\") قال الداودي: قال: في غير هذا الموضع: \"من تولى\" (^١) قال: وأراه هو المحفوظ؛ لأنه نهى عن بيع الولاء وهبته.\nفصل:\nقوله في حديث أبي هريرة: (تنتهك ذمة الله وذمة رسوله). أي (تتأول مما لا يحل) (^٢) ويجار عليهم.\nفصل:\nوالغدر حرام بالمؤمن وأهل الذمة، وفاعله مستحق لاسم النفاق واللعنة المذكورة من الله وملائكته والناس أجمعين. ودل حديث أبي هريرة على أن الغدر بالذمة ممتنع أيضًا؛ ألا ترى ما أوصى به - ﵇ - من الذمة والوفاء بها لأهلها من أجل أنها معاش المسلمين ورزق عيالهم، ثم أعلمهم بهذا الحديث أنهم متى ظلموا منعوا ما في أيديهم واشتدوا وحاربوا وأعادوا الفتنة وخلعوا ربقة الذمة، فلم يجد المسلمون درهمًا، فضاقت أحوالهم وساءت.\nوفيه: علامة من علامات النبوة.\nفصل:\nولما ذكر الحميدي هذا الحديث في أفراد البخاري قال: قد أخرج مسلم معناه بلفظ آخر وجب تفريقه وإلا فهو في المعنى متفق عليه (^٣).\n_________\n(^١) سبق برقم (١٨٧٠) كتاب: فضائل المدينة، باب: حرم المدينة.\n(^٢) في (ص ١): يتناول ما لا يحل.\n(^٣) \"الجمع بين الصحيحين\" ٣/ ٢٦١.","vol":"18","page":647},{"text":"ثم ذكر حديث زهير بن معاوية، عن سهيل، عن أبيه، عن أبي هريرة مرفوعًا: \"منعت العراق درهمها وقفيزها، ومنعت الشام مدها ودينارها، ومنعت مصر أردبها ودينارها، وعدتم من حيث بدأتم\" وذكر أبو داود هذِه اللفظة الأخيرة ثم قال: قاله زهير ثلاث مرات (^١).\nوفي معنى \"منعت العراق\" إلى آخره قولان:\nأحدهما: أن أهلها أسلموا فسقطت عنهم الجزية، وأنكره ابن الجوزي وقال: هذا إخبار عن اجتماع الكل في الإسلام قال: وليس هو بشيء؛ واستدل بحديث: \"كيف أنتم إذا لم تجتبوا دينارًا ولا درهمًا\" وأشهرهما أن معناه أن العجم والروم مستولون على البلاد في آخر الزمان، فيمنعون حصول ذلك للمسلمين (^٢).\nورواية مسلم عن جابر مبينة: \"يوشك أهل العراق ألا يجيء إليهم قفيز ولا درهم\" قلنا: من أين ذاك؟ قال: \"من قبل العجم يمنعون ذلك\" (^٣).\n_________\n(^١) أبو داود (٣٠٣٥) وقد رواه مسلم (٢٨٩٦) كتاب: الفتن، باب: لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب.\nوالقفيز: مكيال أهل العراق، وهو ثمانية مكاكيك، والمدي: مكيال أهل الشام، والإردب لأهل مصر. \"النهاية\" ١/ ١٠٤، ٤/ ٩٠.\nوقوله: \"وعدتم من حيث بدأتم\" هو بمعنى الحديث الآخر: \"بدأ الإسلام غريبًا وسيعود كما بدأ\".\n(^٢) ذكره النووي في \"شرح مسلم\" ١٨/ ٢٠.\n(^٣) مسلم (٢٩١٣) كتاب: الفتن، باب: لا تقوم الساعة حتى يمر الرجل بقبر الرجل .. وذكر النووي في \"شرحه على صحيح مسلم\" ١٨/ ٢٠ أقوالًا في سبب المنع فقال: لأنهم يرتدون في آخر الزمان فيمنعون الزكاة، وقيل: إن الكفار الذين عليهم الجزية تقوى شوكتهم.","vol":"18","page":648},{"text":"<span data-type='title' id=toc-2247>١٨ - باب</span>\n٣١٨١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا أَبُو حَمْزَةَ قَالَ: سَمِعْتُ الأَعْمَشَ قَالَ: سَأَلْتُ أَبَا وَائِلٍ: شَهِدْتَ صِفِّينَ؟ قَالَ: نَعَمْ، فَسَمِعْتُ سَهْلَ بْنَ حُنَيْفٍ يَقُولُ اتَّهِمُوا رَأْيَكُمْ، رَأَيْتُنِي يَوْمَ أَبِي جَنْدَلٍ وَلَوْ أَسْتَطِيعُ أَنْ أَرُدَّ أَمْرَ النَّبِيِّ - ﷺ - لَرَدَدْتُهُ، وَمَا وَضَعْنَا أَسْيَافَنَا عَلَى عَوَاتِقِنَا لأَمْرٍ يُفْظِعُنَا إِلاَّ أَسْهَلْنَ بِنَا إِلَى أَمْرٍ، نَعْرِفُهُ غَيْرِ أَمْرِنَا هَذَا. [٤١٨٩، ٤٨٤٤، ٧٣٠٨ - مسلم: ١٧٨٥ - فتح ٦/ ٢٨١]\n\n٣١٨٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا يَزِيدُ بْنُ عَبْدِ العَزِيزِ، عَنْ أَبِيهِ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ قَالَ: حَدَّثَنِي أَبُو وَائِلٍ قَالَ: كُنَّا بِصِفِّينَ، فَقَامَ سَهْلُ بْنُ حُنَيْفٍ فَقَالَ: أَيُّهَا النَّاسُ اتَّهِمُوا أَنْفُسَكُمْ فَإِنَّا كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - يَوْمَ الحُدَيْبِيَةِ، وَلَوْ نَرَى قِتَالًا لَقَاتَلْنَا، فَجَاءَ عُمَرُ بْنُ الخَطَّابِ فَقَالَ: يَا رَسُولَ اللهِ، أَلَسْنَا عَلَى الحَقِّ وَهُمْ عَلَى الْبَاطِلِ؟ فَقَالَ: «بَلَى». فَقَالَ: أَلَيْسَ قَتْلَانَا فِي الجَنَّةِ وَقَتْلَاهُمْ فِي النَّارِ؟ قَالَ: «بَلَى». قَالَ: فَعَلَى مَا نُعْطِى الدَّنِيَّةَ فِي دِينِنَا؟ أَنَرْجِعُ وَلَمَّا يَحْكُمِ الله بَيْنَنَا وَبَيْنَهُمْ؟ فَقَالَ: «ابْنَ الخَطَّابِ، إِنِّي رَسُولُ اللهِ، وَلَنْ يُضَيِّعَنِي الله أَبَدًا». فَانْطَلَقَ عُمَرُ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ مِثْلَ مَا قَالَ لِلنَّبِيِّ - ﷺ -، فَقَالَ: إِنَّهُ رَسُولُ اللهِ، وَلَنْ يُضَيِّعَهُ الله أَبَدًا. فَنَزَلَتْ سُورَةُ الْفَتْحِ، فَقَرَأَهَا رَسُولُ اللهِ - ﷺ - عَلَى عُمَرَ إِلَى آخِرِهَا. فَقَالَ عُمَرُ: يَا رَسُولَ اللهِ، أَوَفَتْحٌ هُوَ؟ قَالَ: «نَعَمْ». [انظر: ٣١٨١ - مسلم: ١٧٨٥ - فتح ٦/ ٢٨١]\n\n٣١٨٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ ابْنَةِ أَبِي بَكْرٍ - ﵄ - قَالَتْ: قَدِمَتْ عَلَيَّ أُمِّي وَهْيَ مُشْرِكَةٌ فِي عَهْدِ قُرَيْشٍ، إِذْ عَاهَدُوا رَسُولَ اللهِ - ﷺ - وَمُدَّتِهِمْ، مَعَ أَبِيهَا، فَاسْتَفْتَتْ رَسُولَ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ أُمِّي قَدِمَتْ عَلَيَّ، وَهْيَ رَاغِبَةٌ، أَفَأَصِلُهَا قَالَ: «نَعَمْ، صِلِيهَا». [انظر: ٢٦٢٠ - مسلم: ١٠٠٣ - فتح ٦/ ٢٨١]\nحَدَّثَنَا عَبْدَانُ، ثنا أَبُو حَمْزَةَ -أي: بالحاء والزاي- سَمِعْتُ الأَعْمَشَ، سَأَلْتُ أَبَا وَائِلٍ: أشَهِدْتَ صِفِّينَ؟ قَالَ: نَعَمْ، وسمعت","vol":"18","page":649},{"text":"سَهْلَ بْنَ حُنَيْفٍ يَقُولُ: اتَّهِمُوا رَأْيَكُمْ.\nثم ساقه من حديث أبي وائل وفيه: اتهموا أنفسكم .. الحديث.\nويأتي في التفسير في سورة الفتح (^١).\nوحديث أَسْمَاءَ ابنةِ أَبِي بَكْرٍ قَالَتْ: قَدِمَتْ عَلَيَّ أُمِّي وَهْيَ مُشْرِكَةٌ فِي عَهْدِ قُرَيْشٍ. وفي آخره: \"نَعَمْ، صِلِيهَا\". وسلف في الهبة.\nوغرض البخاري بهذا الباب أن يعرفك أن الصبر على المفاتن والصلة للقاطع أقطع للفتنة وأحمد عاقبةً، فكأنه قال: باب الصبر على أذى الفاتنين وعاقبة الصابرين، ألا ترى أنه - ﵇ - أخذ يوم الحديبية في قتال المشركين بالصبر لهم والوقوع تحت الدنية التي ظنها عمر في الدين، وكان ذلك الصبر واللين الذي فهمه الشارع عن ربه في (بروك) (^٢) الناقة على التوجه أفضل عاقبة في الدنيا والآخرة من القتال لهم وفتح مكة على ذلك الحنق الذي نال المسلمين من تحكمهم على رسول الله - ﷺ -، فكان عاقبة صبره ولينه لهم أن أدخلهم الله في الإسلام، وأوجب لهم أجرهم في الآخرة، ألا ترى قوله: \"لأن يهدي الله بك رجلًا واحدًا خير لك من حمر النعم\" (^٣) فكيف بأهل مكة أجمعين، وهم الذين كانوا أئمة العرب وسادة الناس، وبدخولهم دخلت العرب في دين الله أفواجًا.\nففيه: أن صلة المقاطع أنجع في سياسة النفوس وأحمد عاقبة. وعلى مثل هذا المعنى دل حديث أسماء في صلة أمها وهي مشركة.\n_________\n(^١) سيأتي برقم (٤٨٤٤).\n(^٢) في (ص ١) نزول.\n(^٣) جزء من حديث \"لأعطين الراية غدًا … \" وقد سلف برقم (٢٩٤٢) كتاب: الجهاد، باب: دعاء النبي الناس إلى الإسلام.","vol":"18","page":650},{"text":"وفي حديث سهل بن حنيف الدلالة البينة أنه - ﵇ - كان يدير كثيرًا من حروبه بحسب ما يحضره من الرأي مما الأغلب عنده أنه من الصواب، وإن كان الله قد كان عهد إليه في جواز الصلح في مثل الحال التي صالحهم عليها عهدًا، فمن ذلك الرأي كان، لولا ذلك لما كان عمر وسهل بن حنيف ومن كان ينكر الصلح ويرى قتال القوم أصلح في التدبير والرأي لينكروا ذلك ويؤثروا آراءهم بالقتال على تركه لو كان عندهم أنه عن أمر الله تعالى نبيه، ولكنه كان عندهم أنه رأي من\nالنبي - ﷺ -، وإبقاء على من معه من الصحابة؛ لقلة عددهم وكثرة عدد المشركين.\nوكان عمر والذين يرون قتال القوم بحسن بصائرهم وجميل نياتهم في الإسلام، إذ كانوا أهل الحق والمشركون أهل الباطل، يرون أن الحق لا يعلوه باطل، لاسيما عددٌ الله ورسوله وليهم فأيدهم، فعظم لذلك عليهم الانحطاط إلى الصلح، ورأوه وهنًا في الدين.\nوكان - ﵇ - أعلم مما تؤدي إليه عاقبة ذلك الصلح منهم مما هو أجدى على الإسلام وأهله نفعًا، وأن الله أوحى إليه الأمر بترك قتال القوم؛ لأن ذلك أسد في الرأي.\nوفيه: الدلالة الواضحة على أن لأهل العلم الاجتهاد في النوازل في دينهم مما لا نص فيه من كتاب ولا سنة، وذلك أن الذين أنكروا الصلح يوم أبي جندل أنكروه اجتهادًا منهم، والشارع بحضرتهم يعلم ذلك من أمرهم، فلم ينههم عن القول بما أدى إليه اجتهادهم، وإن كان قد عرفهم خطأ رأيهم وصواب رأيه. ولو كان الاجتهاد خطأ كان حريًّا - ﵇ - أن يتقدم إليهم بالنهي عن القول عما أداه إليه اجتهادهم أشد النهي.","vol":"18","page":651},{"text":"وفيه أيضًا: أن المجتهد عند نفسه مما يدرك بالاستنباط لا تبعة عليه فيما بينه وبين الله (خطأ) (^١) إن كان منه في اجتهاده إذا كان اجتهاده على أجل، وكان من أهله؛ لأنه - ﵇ - لم يؤثَّم عمر ومن أنكر الصلح، والمعاني التي جرت بينهم في كتاب الصلح مما كان خلافًا لرأي رسول الله - ﷺ -، وإن كانوا في ذلك مذنبين لأمرهم بالتوبة، ولكنهم كانوا على اجتهادهم مأجورين، ولو كان الصواب فيما رآه - ﵇ -، وذلك نظير قوله - ﵇ -: \"إذا اجتهد الحاكم فأخطأ فله أجر\" (^٢) وسيأتي زيادة فيه في كتاب الاعتصام إن شاء الله تعالى.\nوقول عمر: (أليس قتلانا في الجنة) إلى آخر هذِه المراجعة هي التي قال فيها عمر في حديث مالك: نزرت رسول الله - ﷺ -[ثلاث مرات] (^٣) (كل ذلك) (^٤) لا يجيبك (^٥).\nفصل:\nقال المهلب: قوله: (اتَّهِمُوا رَأيَكُمْ). يعني: في هذا القتال يعظ الفريقين؛ لأن كل فريق منهما يقاتل على رأي يراه واجتهاد يجتهده، فقال لهم سهل: اتهموا رأيكم، وإنما تقاتلون في الإسلام إخوانكم برأي رأيتموه، فلو كان الرأي يقضى به لقضيت برد أبي جندل برد أمر رسول الله - ﷺ - يوم الحديبية حين قاضى أهل مكة ليرد إليهم من فرَّ عنهم إلى رسول الله - ﷺ - من المسلمين، فخرج أبو جندل يستغيث يجر\n_________\n(^١) من (ص ١).\n(^٢) سيأتي برقم (٧٣٥٢) باب: أجر الحاكم إذا اجتهد فأصاب أو أخطأ.\n(^٣) من \"اليونينية\" ٥/ ١٢٦.\n(^٤) من (ص ١).\n(^٥) سيأتي برقم (٤١٧٧) كتاب: المغازي، باب غزوة الحديبية.","vol":"18","page":652},{"text":"قيوده، وكان قد عذب على الإسلام، فقال سهيل والد أبي جندل: هذا يا محمد أول ما أقاضيك عليه. فرد إليه أبا جندل وهو ينادي: أتردونني إلى المشركين (وأنا منكم) (^١) (وترون) (^٢) ما لقيته من العذاب في الله.\nوقام سهيل إلى ابنه بحجر فكسر فمه، فغارت نفوس المسلمين يومئذ، وقال عمر: ألسنا على الحق.\nوكذلك قال سهل: ولو أستطيع أن أرد أمر رسول الله - ﷺ - لرددته.\nفصل:\nوقوله: (وَضَعْنَا سُيَوفَنَا) يعني: ما جردناها في الله لأمر فظيع علينا عظيم إلا أسهلت بنا سيوفنا وأفضت بنا إلى السهل من أمرنا من غير هذا الأمر. يعني: أمر الفتنة التي وقعت بين المسلمين في صدر الإسلام، فإنها مشكلة لم تتبين السيوف فيها الحقيقة، بل حلت المصيبة بقتل المسلمين، فنزع السيف أولى من سله في الفتنة (^٣).\nفصل:\nقوله: (لأَمْرٍ يُفْظِعُنَا). قال ابن فارس فظع وأفظع لغتان (^٤)، ومعناه لأمر شديد (^٥). والحديبية: بئر، وفيها التخفيف والتشديد كما سلف (^٦).\n_________\n(^١) من (ص ١).\n(^٢) في الأصول: ويروى، والمثبت ما يقتضيه السياق.\n(^٣) \"شرح ابن بطال\" ٥/ ٣٦٣ - ٣٦٤.\n(^٤) ورد بهامش الأصل ما نصه: الذي قاله ابن فارس: في اللازم لا في المتعدي، وهو هنا متعدٍّ فلا يجوز فيه إلا الرباعي، فاعلمه، والله أعلم.\n(^٥) \"مجمل اللغة\" ٢/ ٧٢٣ مادة: (فظع).\n(^٦) \"معجم البلدان\" ٢/ ٢٢٩ - ٢٣٠.","vol":"18","page":653},{"text":"وأنكر أبو جعفر النحاس التشديد، وقال: لم يقل به أحد من أهل اللغة (^١).\nفصل:\nقول أسماء: قدمت أمي مع أبيها، قال الزبير: هو الحارث بن مدرك بن عبيد بن عمر بن (مخزوم) (^٢).\n_________\n(^١) \"معاني القرآن\" ٦/ ٤٩٣.\n(^٢) في (ص ١): مجذوم.","vol":"18","page":654},{"text":"<span data-type='title' id=toc-2248>١٩ - باب المُصَالَحَةِ عَلَى ثَلَاثَةِ أَيَّامٍ أَوْ وَقْتٍ مَعْلُومٍ</span>\n٣١٨٤ - حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ بْنِ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنِي أَبِي، عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنِي البَرَاءُ - ﵁ أَنَّ النَّبِيَّ - ﷺ - لَمَّا أَرَادَ أَنْ يَعْتَمِرَ أَرْسَلَ إِلَى أَهْلِ مَكَّةَ يَسْتَأْذِنُهُمْ لِيَدْخُلَ مَكَّةَ، فَاشْتَرَطُوا عَلَيْهِ أَنْ لَا يُقِيمَ بِهَا إِلاَّ ثَلَاثَ لَيَالٍ، وَلَا يَدْخُلَهَا إِلاَّ بِجُلُبَّانِ السِّلَاحِ، وَلَا يَدْعُوَ مِنْهُمْ أَحَدًا، قَالَ: فَأَخَذَ يَكْتُبُ الشَّرْطَ بَيْنَهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ، فَكَتَبَ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللهِ. فَقَالُوا: لَوْ عَلِمْنَا أَنَّكَ رَسُولُ اللهِ لَمْ نَمْنَعْكَ وَلَبَايَعْنَاكَ، وَلَكِنِ اكْتُبْ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ. فَقَالَ: «أَنَا وَاللهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ وَأَنَا وَاللهِ رَسُولُ اللهِ». قَالَ: وَكَانَ لَا يَكْتُبُ قَالَ: فَقَالَ لِعَلِيٍّ: «امْحُ رَسُولَ اللهِ». فَقَالَ عَلِيٌّ: وَاللهِ لَا أَمْحَاهُ أَبَدًا. قَالَ: «فَأَرِنِيهِ». قَالَ: فَأَرَاهُ إِيَّاهُ، فَمَحَاهُ النَّبِيُّ - ﷺ - بِيَدِهِ، فَلَمَّا دَخَلَ وَمَضَى الأَيَّامُ أَتَوْا عَلِيًّا فَقَالُوا: مُرْ صَاحِبَكَ فَلْيَرْتَحِلْ. فَذَكَرَ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - فَقَالَ: «نَعَمْ» ثُمَّ ارْتَحَلَ. [انظر: ١٧٨١ - مسلم: ١٧٨٣ - فتح ٦/ ٢٨٢]\nذكر فيه حديث البَرَاءِ أَنه - ﷺ - لَمَّا أَرَادَ أَنْ يَعْتَمِرَ أَرْسَلَ إِلَى أَهْلِ مَكَّةَ يَسْتَأْذِنُهُمْ .. الحديث.\nوسلف في الصلح أطول منه (^١). وليس ما سقناه في أكثر الروايات، إنما مضى على أن يعتمر، فإن صده أحد قاتله فبركت ناقته .. الحديث. فأتاه عروة بن مسعود، ثم رجل من كنانة، ثم مكرز، ثم سهيل كما سلف، نبه عليه ابن التين.\n_________\n(^١) سلف برقم (٢٦٩٩) باب: كيف يكتب هذا ما صالح فلان بن فلان.","vol":"18","page":655},{"text":"وقوله: (فاشترطوا عليه ألا يقيم بها إلا ثلاث ليال) هو ما ترجم له، والمراد (بأيامها) (^١) وإنما قاضاهم على ذلك؛ لأنها ليست بمقام، وهي داخلة في حكم السفر وقصر الصلاة فيها.\nوفيه: الوفاء بالشرط والمطالبة مما وقع عليه العقود كما سلف في موضعه.\n_________\n(^١) في (ص ١): بإبائها.","vol":"18","page":656},{"text":"<span data-type='title' id=toc-2249>٢٠ - باب المُوَادَعَةِ من غَيْرِ وَقْتٍ، وقوله - ﵇ -: \"أُقِرُّكُمْ مَا أَقَرَّكُمُ الله بِهِ</span>\"\nهذا الحديث سلف. وليس في أمر المهادنة حد عند أهل العلم لا يجوز غيره، وإنما ذلك على حسب الحاجة، والاجتهاد في ذلك (إلى الإمام) (^١) وأهل الرأي.\n_________\n(^١) من (ص ١).","vol":"18","page":657},{"text":"٣١ - باب طَرْحِ جِيَفِ المُشْرِكِيَن فِي البِئْرِ وَلَا يُؤخَذُ لَها ثَمَنٌ\n٣١٨٥ - حَدَّثَنَا عَبْدَانُ بْنُ عُثْمَانَ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: بَيْنَا رَسُولُ اللهِ - ﷺ - سَاجِدٌ وَحَوْلَهُ نَاسٌ مِنْ قُرَيْشٍ مِنَ الْمُشْرِكِينَ إِذْ جَاءَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ بِسَلَى جَزُورٍ، فَقَذَفَهُ عَلَى ظَهْرِ النَّبِيِّ - ﷺ - فَلَمْ يَرْفَعْ رَأْسَهُ حَتَّى جَاءَتْ فَاطِمَةُ - ﵍ - فَأَخَذَتْ مِنْ ظَهْرِهِ، وَدَعَتْ عَلَى مَنْ صَنَعَ ذَلِكَ، فَقَالَ النَّبِيُّ - ﷺ -: «اللَّهُمَّ عَلَيْكَ المَلأَ مِنْ قُرَيْشٍ، اللَّهُمَّ عَلَيْكَ أَبَا جَهْلِ بْنَ هِشَامٍ، وَعُتْبَةَ بْنَ رَبِيعَةَ، وَشَيْبَةَ بْنَ رَبِيعَةَ، وَعُقْبَةَ بْنَ أَبِي مُعَيْطٍ، وَأُمَيَّةَ بْنَ خَلَفٍ -أَوْ أُبَيَّ بْنَ خَلَفٍ». فَلَقَدْ رَأَيْتُهُمْ قُتِلُوا يَوْمَ بَدْرٍ، فَأُلْقُوا فِي بِئْرٍ، غَيْرَ أُمَيَّةَ -أَوْ أُبَيٍّ- فَإِنَّهُ كَانَ رَجُلًا ضَخْمًا، فَلَمَّا جَرُّوهُ تَقَطَّعَتْ أَوْصَالُهُ قَبْلَ أَنْ يُلْقَى فِي البِئْرِ. [انظر: ٢٤٠ - مسلم: ١٧٩٤ - فتح ٦/ ٢٨٢]\nذكر فيه حديث عبد الله بن مسعود السالف في الطهارة بفوائده.\nوفي طرح جيفهم في البئر دلالة على جواز المثلة بهم إذا ماتوا، فإنهم جرروا أمية بن خلف -أو أبيًّا- كما في البخاري، والصحيح أمية.\nوأما أبي فقتله النبي - ﷺ - بيده يوم أحد.\nحتى تقطعت أوصاله، وهذا يدل على أن نهيه عن المثلة إنما هو في الأحياء، قاله ابن بطال، قال: والبئر التي ألقوا فيها يحتمل أن تكون للمشركين، فأراد النبي - ﷺ - إفسادها عليهم أو لا يكون لأحد عليها ملك، فكانت معطلة (^١).\nوقوله: (وَلَا يُؤْخَذُ لَها ثَمَنٌ) أي: لا يجوز أخذ الفداء فيها من\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٦٨.","vol":"18","page":658},{"text":"المشركين، إذ كان أصحاب القليب رؤساء مشركي مكة، ولو مكن أهلهم من إخراجهم من البئر ودفنهم لبذلوا في ذلك كثير المال. وإنما لا يجوز أخذ الثمن فيها؛ لأنها ميتة لا يجوز تملكها ولا أخذ عوض عنها.\nوقد حرم الشارع ثمنها وثمن الأصنام في حديث جابر (^١).\nوفي الترمذي من حديث ابن أبي ليلى، عن الحكم، عن هشيم، عن ابن عباس: أن المشركين أرادوا أن يشتروا جسد رجل من المشركين فأبى - ﵇ - أن يبيعهم إياه. قال: وقد رواه أيضًا الحجاج بن أرطأة، عن الحكم.\nقال أحمد: لا يحتج بحديث ابن أبي ليلى. وقال البخاري: هو صدوق، ولكن لا نعرف صحيح حديثه من سقيمه.\nقال الترمذي: إنما يهم في الإسناد. وقال الثوري: فقهاؤنا: ابن أبي ليلى وابن شبرمة (^٢).\nوذكر (ابن إسحاق) (^٣) قال: لما كان يوم الخندق اقتحم نوفل بن عبد الله بن المغيرة المخزومي، فتورط فيه فقتل، فغلب المسلمون على جسده، فسألوا رسول الله - ﷺ - أن يبيعهم جسده، فقال: \"لا حاجة لنا بجسده ولا ثمنهم\" فخلى بينهم وبينه.\nقال ابن هشام: أعطوا رسول الله - ﷺ - في جسده عشرة آلاف درهم فيما بلغنا عن الزهري (^٤).\n_________\n(^١) سلف برقم (٢٢٣٦) كتاب: البيوع، باب: بيع الميتة والأصنام.\n(^٢) الترمذي (١٧١٥).\n(^٣) من (ص ١).\n(^٤) \"السيرة النبوية\" لابن هشام ٣/ ٢٧٤.","vol":"18","page":659},{"text":"فصل:\nفيه: جواز ستر عورات المشركين وطرحهم في الآبار المعطلة، وهو من باب ستر الأذى ومواراة السوءة والعورة الظاهرة.\nوفيه: مواراة جيفة كل ميت من بني آدم عن العيون ما وجد السبيل إلى ذلك ولو كافرًا؛ لأمره - ﵇ - أن يُجعلوا في قليب بدر، ولم يتركهم مطرحين بالعراء، فالحق الاستنان به فيمن أصابه في معركة الحرب أو غيرها من المشركين، فيوارون جيفته إن لم يكن لهم مانع من ذلك ولا شيء يعجلهم عنه من خوف كثرة عدو.\nوإذا كان ذلك من سننه في مشركي أهل الحرب، فالذمي أولى إذا مات ولا أحد من أوليائه وأهل بيته بحضرته، وحضرة أهل الإسلام أولى أن تكون السنة فيهم سنته في أهل بدر في أن يواروا جيفته ويدفنوه.\nوقد أمر الشارع عليًّا في أبيه أبي طالب إذ مات فقال: \"اذهب فواره\" (^١) فإن لم يفعلوا ذلك لشاغل أو مانع لهم من ذلك لم أرهم حرجين بترك ذلك؛ لأن أكثر مغازي رسول الله - ﷺ - التي كان فيها القتال لم يذكر عنه من ذلك ما ذكر عنه يوم بدر.\n_________\n(^١) رواه أبو داود (٣٢١٤)، والنسائي ٤/ ٧٩، وفي \"الكبرى\" ١/ ١٠٧ (١٩٥)، ١/ ٦٤٧ (٢١٣٣)، ٥/ ١٥١ (٨٥٣٤)، وأحمد ١/ ٩٧، ١٠٣، ١٢٩، ١٣١.\nوالبزار ٢/ ٢٠٧ (٥٩٢)، وعبد الرزاق ٦/ ٣٩ (٩٩٣٦)، وابن أبي شيبة ٢/ ٤٧٠ (١١٨٤٠)، وأبو داود الطيالسي ١/ ١١٣، ١١٤ (١٢٢، ١٢٤)، وأبو يعلى ١/ ٣٣٤ (٤٢٣)، ١/ ٣٣٥ (٤٢٤)، والطبراني في \"الأوسط\" ٦/ ٢٥١ (٦٣٢٢)، والبيهقي ١/ ٣٠٤، ٣/ ٣٩٨. من طرقٍ عن أبي إسحاق، عن ناجية بن كعب، وعن السدي، عن أبي عبد الرحمن السلمي، كلاهما عن علي بن أبي طالب.\nوقد صححه الألباني في \"السلسلة الصحيحة\" (١٦١).","vol":"18","page":660},{"text":"فصل:\nقوله: (إِذْ جَاءَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ بِسَلَى جَزُورٍ، فقذفه على ظهر رسول الله - ﷺ - وهو ساجد). عقبة هذا قتل يوم بدر صبرًا وحده.\nقال: أقتل من بين هؤلاء؟ قال: \"نعم\" قال: بم؟ قال: \"بافترائك على الله وكفرك\" قال: فمن للصبية؟ قال: \"النار\" (^١). ولم يكن من أنفس قريش وإنما كان ملصقًا فيهم، وكان من أشد الناس على رسول الله - ﷺ -، قاله الداودي: وتعقبه ابن التين فقال: ظاهر قوله - ﵇ -: \"عليك الملأ من قريش\" أنه من أشرافهم؛ لأن الملأ: الأشراف، إلا أن يريد أكثر من ذكر (^٢).\n_________\n(^١) رواه عبد الرزاق ٥/ ٣٥٥ (٩٧٣١).\n(^٢) ورد في هامش الأصل: قوله: يوم بدر. فيه نظر، إنما حمل إلى مضيق الصفراء وقتل صبرًا، وهذا بعد الوقعة بلا شك.","vol":"18","page":661},{"text":"<span data-type='title' id=toc-2251>٢٢ - باب إِثْمِ الغَادِرِ لِلْبِرِّ وَالْفَاجِرِ</span>\n٣١٨٦، ٣١٨٧ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ.\nوَعَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ\" قَالَ أَحَدُهُمَا: يُنْصَبُ وَقَالَ الآخَرُ: \"يُرَى يَوْمَ الْقِيَامَةِ يُعْرَفُ بِهِ\". [مسلم: ١٧٣٦، ١٧٣٧ - فتح ٦/ ٢٨٣]\n\n٣١٨٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لِكُلِّ غَادِرٍ لِوَاءٌ يُنْصَبُ لِغَدْرَتِهِ». [٦١٧٧، ٦١٧٨، ٦٩٦٦، ٧١١١ - مسلم: ١٧٣٥ - فتح ٦/ ٢٨٣]\n\n٣١٨٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ: «لَا هِجْرَةَ وَلَكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا». وَقَالَ يَوْمَ فَتْحِ مَكَّةَ: «إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ الله يَوْمَ خَلَقَ السَّمَوَاتِ وَالأَرْضَ، فَهْوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، وَإِنَّهُ لَمْ يَحِلَّ القِتَالُ فِيهِ لأَحَدٍ قَبْلِي، وَلَمْ يَحِلَّ لِي إِلاَّ سَاعَةً مِنْ نَهَارٍ، فَهْوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، لَا يُعْضَدُ شَوْكُهُ، وَلَا يُنَفَّرُ صَيْدُهُ، وَلَا يَلْتَقِطُ لُقَطَتَهُ إِلاَّ مَنْ عَرَّفَهَا، وَلَا يُخْتَلَى خَلَاهُ». فَقَالَ الْعَبَّاسُ: يَا رَسُولَ اللهِ إِلاَّ الإِذْخِرَ، فَإِنَّهُ لِقَيْنِهِمْ وَلِبُيُوتِهِمْ. قَالَ: «إِلاَّ الإِذْخِرَ». [انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح ٦/ ٢٨٣]\nحَدَّثنَا أَبُو الوَلِيدِ، ثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ الأَعْمَش، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ.\nوَعَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لِكُل غَادِرٍ لِوَاءٌ يَوْمَ القِيَامَةِ\" قَالَ أَحَدُهُمَا: \"يُنْصَبُ\" وَقَالَ الآخَرُ: \"يُرى يَوْمَ القِيَامَةِ يُعْرَفُ بِهِ\".","vol":"18","page":662},{"text":"القائل: (وَعَنْ ثَابِتٍ): هو شعبة، وقد اتفقا عليه من حديث شعبة، عن ثابت، عن أنس (^١). ومن حديث الأعمش عن أبي وائل، عن عبد الله بن مسعود (^٢).\nثم ساق حديث نَافِعٍ، عَنِ ابن عُمَرَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لِكُلِّ غَادِرٍ لِوَاءٌ يُنْصَبُ لِغَدْرَتِهِ\". وقد مر.\nثم ساق حديث ابن عَبَّاسٍ: \"لَا هِجْرَةَ، ولكن جِهَادٌ وَنِيَّةٌ\"، بطوله. وقد سلف في الحج (^٣).\nإذا عرفت ذلك: فالشارع أخبر بأن عقوبة الغادر يوم القيامة أن يرفع له لواء لتعرفه الناس بغدرته فينظرون منه بعين المعصية، وهذِه عقوبة من نوع ما، قال تعالى في عقوبة الكذابين على الله: ﴿وَيَقُولُ الْأَشْهَادُ هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ﴾ [هود: ١٨].\nفصل:\nحديث: \"لِكُلِّ غَادِرٍ لِوَاءٌ\" ذكره البخاري من حديث ثلاثة من الصحابة: عبد الله، وأنس، وابن عمر. وأخرجه الترمذي من حديث أبي سعيد، وقال: حسن (^٤)، وابن عساكر من حديث علي مرفوعًا: \"إن لكل غادر لواء يوم القيامة، ومن نكث بيعته لقي الله -﷿- أجذم\" (^٥) فهؤلاء خمسة من الصحابة رووه.\n_________\n(^١) رواه مسلم (١٧٣٧) كتاب: الحج، باب: تحريم الغدر.\n(^٢) رواه مسلم (١٧٣٦).\n(^٣) برقم (١٥٨٧) باب: فضل الحرم.\n(^٤) الترمذي (١٥٨١).\n(^٥) \"تاريخ دمشق\" ١٨/ ٨٧، مختصرًا.","vol":"18","page":663},{"text":"فصل:\nووجه مطابقة الترجمة للحديث عموم: \"لِكُلِّ غَادِرٍ لِوَاءٌ\" يدخل فيه من غدر من بر أو فاجر.\nفالغدر حرام لجميع الناس برهم وفاجرهم؛ لأن الغدر ظلم، وظلم الفاجر حرام كظلم البر التقي.\nووجه مطابقتها حديث ابن عباس أن الشارع نص على أن مكة -شرفها الله- اختصت بالحرمة إلا في الساعة المستثناة، وليس المراد حرمة قتل المؤمن البر فيها، إذ كل (تبعة) (^١) كذلك، فالذي اختصت به حرمة قتل الفاجر المستأهل للقتل، فإذا استقر أن الفاجر قد حرم قتله؛ لعهد الله الذي خصها به، فإذا خص أحد فاجرًا بعهد في غيرها لزم نفوذ العهد له بثبوت الحرمة في حقه، فيقوى عموم الحديث في الغادر بالبر والفاجر، نبه عليه ابن المنير (^٢). وجهه -والله أعلم- أن محارم الله عهوده إلى عباده، فمن انتهك شيئًا لم يف مما عاهد الله عليه، ومن لم يف فهو من الغادرين.\nوأيضًا فالشارع لما فتح مكة منَّ على أهلها كلهم مؤمنهم ومنافقهم، ومعلوم أنه كان فيهم منافقون، ثم أخبر أن مكة حرام بحرمة الله إلى يوم القيامة، وأنه لا يحل قتال أحد فيها، وإذا كان كذلك فلا يجوز الغدر ببر منهم ولا فاجر، إذ شمل جميعهم أمانه وعفوه عنهم.\nفصل:\nقال القرطبي: هذا خطاب منه - ﵇ - للعرب بنحو ما كانت تفعل، وذلك أنهم يرفعون للوفاء راية بيضاء، وللغدر راية سوداء؛ ليعظموا\n_________\n(^١) في (ص ١): بيعة.\n(^٢) \"المتواري\" ص ٢٠٠.","vol":"18","page":664},{"text":"الأول، ويذموا الثاني. قال: وقد شاهدنا هذا عادة مستمرة إلى اليوم (^١) قلت: ومنه قول الشاعر (^٢):\nأسمي ويحك هل سمعت بغدرة … نصب اللواء بها لنا في مجمع\nفمقتضى هذا الحديث أن الغادر يفعل به ذلك؛ ليشتهر بالخيانة والغدر فيذمه أهل الموقف- كما سلف. ولا يبعد أن يكون الوفي بالعهد يرفع له لواء يعرف به وفاؤه وبره فيمدحه أهل الموقف.\nفصل:\nاللواء لا يمسكها إلا صاحب جيش الحرب ويكون الناس تبعًا له، ذكره النووي (^٣).\nقال: فمعنى: \"لِكُلِّ غَادِرٍ لِوَاءٌ\" أي: علامة يشتهر بها في الناس؛ لأن موضع اللواء شهرة مكان الرئيس، لكن ذكر الأصبهاني أن عمر (سئل) (^٤): من أشعر العرب؟ فقال: زهير. فقيل: إن رسول الله - ﷺ - قال: \"امرؤ القيس صاحب لواء الشعراء\" (^٥) فقال عمر: اللواء لا يكون (إلا مع الأمير) (^٦).\n_________\n(^١) \"المفهم\" ٣/ ٥٢٠.\n(^٢) هو قطبة بن محصن بن عبد العزى، ومقل جدًّا.\n(^٣) \"مسلم بشرح النووي\" ١٢/ ٤٣.\n(^٤) في الأصل: (ذكر)، والمثبت من (ص ١).\n(^٥) رواه أحمد ٢/ ٢٢٨ وابن عدي في \"الكامل\" ٥/ ١٣٥ والبزار كما في \"كشف الأستار\" (٢٠٩١) وابن حبان في \"المجروحين\" ٣/ ١٥٠، والخطيب في \"تاريخه\" ٩/ ٣٧٠، وفي \"شرف أصحاب الحديث\" ص ١٠١ - ١٠٢.\nوقال الهيثمي في \"المجمع\" ٨/ ١١٩: في إسناده أبو الجهيم شيخ هشيم بن بشير، ولم أعرفه، وبقية رجاله رجال الصحيح.\n(^٦) في (ص ١): (لا يكون مع اثنين).","vol":"18","page":665},{"text":"قال: والغَادِر: هو الذي يواعد على أمر ولا يفي به. يقال: غدر يغِدر؛ بكسر الدال في المضارع (^١).\nفصل:\nفي الحديث بيان تحريم الغدر كما سلف لا سيما من صاحب الولاية العامة؛ لأن غدره يتعدى ضرره إلى خلق كثير.\nوقيل: لأنه غير مضطر إلى الغدر لقدرته على الوفاء، كما في الحديث في تعظيم كذب الملوك.\nوالمشهور أن هذا الحديث وارد في ذم الإمام الغادر، إما لمن عاهده من المحاربين أو لرعيته إذ لم يقم (عليهم) (^٢) ولم يحظهم، فمن فعل ذلك فقد غدر بعهده أو يكون نهي للرعية عن الغدر بالإمام.\nقال: وقد مال أكثر العلماء إلى أنه لا يقاتل مع الأمير الغادر بخلاف الخائن والفاسق.\nوذهب بعضهم إلى الجهاد معه، والقولان في مذهب مالك.\nفصل:\nدعاء الناس بإمامهم في الموقف، تقدم أظنه في الجنائز. (آخر الجزية والموادعة) (^٣).\n_________\n(^١) \"الصحاح\" ٢/ ٧٦٦، و\"مجمل اللغة\" ٢/ ٦٩٢ مادة (غدر).\n(^٢) من (ص ١).\n(^٣) من (ص ١).","vol":"18","page":666},{"text":"<span data-type='title' id=toc-2252>٥٩ - بَدْءُ الخَلْقِ</span>\nبسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-2253>١ - باب مَا جَاءَ فِي قَوْلِ الله تَعَالَى: ﴿وَهُوَ الذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ﴾ [الروم: ٢٧]</span>\nقَالَ الرَّبِيعُ بْنُ خُثَيْمٍ وَالْحَسَنُ: كُلٌّ عَلَيْهِ هَيِّنٌ. هَيْنٌ وَهَيِّنٌ مِثْلُ: لَيْنٍ وَلَيِّنٍ، وَمَيْتٍ وَمَيِّتٍ، وَضَيْقٍ وَضَيِّقٍ. ﴿أَفَعَيِينَا﴾ [ق: ١٥] أَفَأَعْيَا عَلَيْنَا حِينَ أَنْشَأَكُمْ وَأَنْشَأَ خَلْقَكُمْ، اللُغُوبٌ: [فاطر:٣٥] النَّصَبُ. ﴿أَطْوَارًا﴾ [نوح:١٤] طَوْرًا كَذَا، وَطَوْرًا كَذَا، عَدَا طَوْرَهُ أَيْ: قَدْرَهُ.\n\n٣١٩٠ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ جَامِعِ بْنِ شَدَّادٍ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ - قَالَ: جَاءَ نَفَرٌ مِنْ بَنِي تَمِيمٍ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: «يَا بَنِي تَمِيمٍ، أَبْشِرُوا». قَالُوا: بَشَّرْتَنَا فَأَعْطِنَا. فَتَغَيَّرَ وَجْهُهُ، فَجَاءَهُ أَهْلُ الْيَمَنِ، فَقَالَ: «يَا أَهْلَ اليَمَنِ، اقْبَلُوا البُشْرَى إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ». قَالُوا: قَبِلْنَا. فَأَخَذَ النَّبِيُّ - ﷺ - يُحَدِّثُ بَدْءَ الخَلْقِ وَالْعَرْشِ، فَجَاءَ رَجُلٌ فَقَالَ: يَا عِمْرَانُ،","vol":"19","page":9},{"text":"رَاحِلَتُكَ تَفَلَّتَتْ، لَيْتَنِي لَمْ أَقُمْ. [٣١٩١، ٤٢٦٥، ٤٣٨٦، ٧٤١٨ - فتح ٦/ ٢٨٦]\n\n٣١٩١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا جَامِعُ بْنُ شَدَّادٍ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ أَنَّهُ حَدَّثَهُ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ - قَالَ: دَخَلْتُ عَلَى النَّبِيِّ - ﷺ - وَعَقَلْتُ نَاقَتِي بِالْبَابِ، فَأَتَاهُ نَاسٌ مِنْ بَنِي تَمِيمٍ، فَقَالَ: «اقْبَلُوا البُشْرَى يَا بَنِي تَمِيمٍ». قَالُوا: قَدْ بَشَّرْتَنَا فَأَعْطِنَا. مَرَّتَيْنِ، ثُمَّ دَخَلَ عَلَيْهِ نَاسٌ مِنْ أَهْلِ اليَمَنِ فَقَالَ: «اقْبَلُوا البُشْرَى يَا أَهْلَ اليَمَنِ، إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ». قَالُوا: قَدْ قَبِلْنَا يَا رَسُولَ اللهِ، قَالُوا: جِئْنَاكَ نَسْأَلُكَ عَنْ هَذَا الأَمْرِ قَالَ: «كَانَ الله وَلَمْ يَكُنْ شَيْءٌ غَيْرُهُ، وَكَانَ عَرْشُهُ عَلَى المَاءِ، وَكَتَبَ فِي الذِّكْرِ كُلَّ شَيءٍ، وَخَلَقَ السَّمَوَاتِ وَالأَرْضَ». فَنَادَى مُنَادٍ: ذَهَبَتْ نَاقَتُكَ يَا ابْنَ الحُصَيْنِ. فَانْطَلَقْتُ فَإِذَا هِيَ يَقْطَعُ دُونَهَا السَّرَابُ، فَوَاللهِ لَوَدِدْتُ أَنِّي كُنْتُ تَرَكْتُهَا. [انظر: ٣١٩٠ - فتح ٦/ ٢٨٦]\n\n٣١٩٢ - وَرَوَى عِيسَى، عَنْ رَقَبَةَ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: قَامَ فِينَا النَّبِيُّ - ﷺ - مَقَامًا، فَأَخْبَرَنَا عَنْ بَدْءِ الخَلْقِ حَتَّى دَخَلَ أَهْلُ الجَنَّةِ مَنَازِلَهُمْ، وَأَهْلُ النَّارِ مَنَازِلَهُمْ، حَفِظَ ذَلِكَ مَنْ حَفِظَهُ، وَنَسِيَهُ مَنْ نَسِيَهُ. [فتح ٦/ ٢٨٦]\n\n٣١٩٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، عَنْ أَبِي أَحْمَدَ، عَنْ سُفْيَانَ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - أُرَاهُ: «يَقُولُ الله: شَتَمَنِي ابْنُ آدَمَ وَمَا يَنْبَغِي لَهُ أَنْ يَشْتِمَنِي، وَتَكَذَّبَنِي وَمَا يَنْبَغِي لَهُ، أَمَّا شَتْمُهُ فَقَوْلُهُ: إِنَّ لِي وَلَدًا. وَأَمَّا تَكْذِيبُهُ فَقَوْلُهُ: لَيْسَ يُعِيدُنِي كَمَا بَدَأَنِي». [٤٩٧٤، ٤٩٧٥ - فتح ٦/ ٢٨٧]\n\n٣١٩٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ القُرَشِيُّ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَمَّا قَضَى الله الخَلْقَ كَتَبَ فِي كِتَابِهِ، فَهْوَ عِنْدَهُ فَوْقَ العَرْشِ: إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي». [٧٤٠٤، ٧٤٢٢،٧٤٥٣، ٧٥٥٣،٧٥٥٤ - مسلم: ٢٧٥١ - فتح ٦/ ٢٨٧]","vol":"19","page":10},{"text":"الشرح:\nهذا الكتاب وما بعده من ذكر الأنبياء والسير والتفسير إلى النكاح لم أره في كتاب ابن بطال رأسًا، وإنما عقب هذا بالعقيقة وما شاكلها.\nوما أدري لم فعل ذلك وقد حذف نحو ربع الصحيح.\nقال ابن الأعرابي: العرب تمدح بالهين اللين مخففًا، وتذم بهما مثقلًا. وفي معنى: ﴿وَهُوَ أَهْوَنُ عَلَيْهِ﴾ [الروم: ٢٧] أقوال: أحسنها -وهو قول قتادة- أن معنى ﴿أَهْوَنُ﴾ هين، ومنه الله أكبر أي: كبير (^١).\nوقال ابن عباس: ﴿أَهْوَنُ عَلَيْهِ﴾ أي: على المخلوق؛ لأنه ابتدأ جعله نطفة ثم علقة ثم مضغة، والإعادة، يقول له: كن فيكون، فهو أهون على المخلوق (^٢)، وقال مجاهد وغيره: كل عليه هين، والإعادة أهون عليه (^٣) أي: أهون عندكم فيما تعرفون على التمثيل وبعده ﴿وَلَهُ الْمَثَلُ الْأَعْلَى﴾ في قراءة عبد الله: (وهو عليه هين) (^٤).\nوما ذكره في قوله: ﴿أَفَعَيِينَا﴾ اعترض ابن التين فقال: الذي قاله أهل اللغة والمفسرون ﴿أَفَعَيِينَا﴾: عييت بالأمر إذا لم أعرف وجهه.\n_________\n(^١) \"تفسير الطبري\" ١٠/ ١٨٠ (٢٧٩٤٤).\n(^٢) حكاه الفراء في \"معاني القرآن\" ٢/ ٣٢٤، وقال الحافظ في \"الفتح\" ٦/ ٢٨٧: لا يثبت عن ابن عباس، بل هو من تفسير الكلبي اهـ. وهي أوهى الطرق عن ابن عباس في \"التفسير\". والكلبي اتهم بالتشيع وترك حديثه جماعة.\nانظر \"الكامل\" لابن عدي ٧/ ٢٧٣ (١٦٢٦).\n(^٣) رواه الطبري عن مجاهد وعكرمة وقتادة ١٠/ ١٧٩ - ١٨٠ (٢٧٩٤١ - ٢٧٩٤٤) وحكاه الفراء عن مجاهد ٢/ ٣٢٣.\n(^٤) \"تفسير عبد الرزاق\" ٢/ ٨٥ (٢٢٧٤) وذكره النحاس في \"معاني القرآن\" ٥/ ٢٥٦، ونسب ابن الجوزي هذِه القراءة إلى أبي بن كعب، وأبو عمران الجوني وجعفر بن محمد. \"زاد المسير\" ٦/ ٢٩٨.","vol":"19","page":11},{"text":"وقال الزجاج: في هذِه الآية الكريمة غير قول -أعني الأولى- فمنها أن الهاء تعود على الخلق.\nوالمعنى: الإعادة والبعث أهون على الإنسان من إنشائه؛ لأنه يقاسي في النشئ ما لا يقاسي في البعث والإعادة.\nوقال أبو عبيدة وكثير من أهل اللغة: إن معناه: وهو هين عليه. أي: كله هين عليه، قال: ﴿أَهْوَنُ﴾ هنا ليس على بابها، وإنما معناه هين، وهذا سلف.\nقال: وأحسن منهما أنه خاطب عباده مما يعقلون، وأعلمهم أنه يجب عندهم أن يكون البعث أسهل وأهون من الابتداء والإنشاء، وجعله مثلًا لهم فقال: ﴿وَلَهُ الْمَثَلُ الْأَعْلَى﴾ [الروم: ٢٧] أي: قوله ﴿وَهُوَ أَهْوَنُ عَلَيْهِ﴾ فضربه لهم مثلًا فيما يصعب ويسهل (^١).\nوقوله: (اللغوب: النصب) هو: الإعياء (^٢)، وهذا كذب الله به اليهود لما قالوا: فرغ الله من الخلق يوم الجمعة واستراح يوم السبت، فأعلم الله أنه لم يمسه تعب (^٣).\nقال الداودي: و(اللُغُوب) بالنصب والضم.\nقال ابن التين: وما رأيت من ذكر فيه نصب اللام، وإنما اللغوب الأحمق.\n_________\n(^١) \"زاد المسير\" ٦/ ٢٩٧ - ٢٩٨.\n(^٢) \"تفسير الطبرى\" ١٠/ ٤١٧ (٢٩٠٢٢)، وابن أبي حاتم ١٠/ ٣١٨٤ (١٨٠٠٢) عن ابن عباس.\n(^٣) \"تفسير الطبري\" ١١/ ٤٣٤ (٣١٩٦٥) عن قتادة.","vol":"19","page":12},{"text":"وقوله: (﴿أَطْوَارًا﴾: طورًا كذا، وطورًا كذا) قال ابن عباس: نطفة، ثم علقة، ثم مضغة، وقاله مجاهد (^١)، وقيل: اختلاف المناظر والصحة والسقم من قولهم: جاز فلان طوره. أي خالف ما يجب أن يستعمله.\nوقيل: أصنافا في ألوانكم ولغاتكم، وهو نحو الثاني، والأول أولى؛ لأن الطور في اللغة المرة، فالمعنى خلقكم مرارًا من نطفة، ثم من علقة، ثم من مضغة (^٢).\nثم ساق البخاري أحاديث أربعة:\nأحدها:\nحديث عِمْرَانَ بْنِ الحُصَيْنٍ قَالَ: جَاءَ نَفَر مِنْ بَنِي تَمِيمِ إِلَى رسول الله - ﷺ -، فَقَالَ: \"يَا بَنِي تَمِيمٍ، أَبْشِرُوا\". فقَالُوا: بَشَّرْتَنَا فَأَعْطِنًا. فَتَغَيَّرَ وَجْهُهُ، فَجَاءَهُ أَهْلُ اليَمَنِ، فَقَالَ: \"يَا أَهْلَ اليَمَنِ، اقْبَلُوا البُشْرى إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمِ\". قَالُوا: قَبِلْنَا. فَأَخَذَ رسول الله - ﷺ - يحَدِّثُ عن بَدْءِ الخَلْقِ وَالْعَرْشِ، فَجَاءً رَجُلٌ فَقَالَ: يَا عِمْرَانُ، رَاحِلَتُكَ تَفَلَّتَتْ. لَيْتَنِي لَمْ أَقُمْ.\nثم رواه من حديث عِمْرَانَ أيضًا وقال بعد قوله: \"إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيم\". قَالُوا: قَدْ قَبِلْنَا يَا رَسُولَ اللهِ. قَالُوا: جِئْنَاكَ نَسْأَلُكَ عَنْ هذا الأَمْرِ. قَالَ: \"كَانَ اللهُ وَلَمْ يَكُنْ شَيْءٌ غَيْرُهُ، وَكَانَ عَرْشُهُ عَلَى المَاءِ، وَكَتَبَ فِي الذِّكْرِ كلَّ شَيء، وَخَلَقَ السَّمَوَاتِ وَالأَرْضَ\". فَنَادى مُنَادٍ: ذَهَبَتْ نَاقَتُكَ يَا ابن الحُصَيْنِ. فَانْطَلَقْتُ فَإِذَا هِيَ يَقْطَعُ دُونَهَا السَّرَابُ، فَوَاللهِ لَوَدِدْتُ أَنِّي كُنْتُ تَرَكْتُهَا.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٢٥١ (٣٥٠١٢ - ٣٥٠١٣) ورواه عبد الرزاق في \"تفسيره\" ٢/ ٢٥٥ عن قتادة.\n(^٢) ذكرها الماوردي في \"تفسيره\" ٦/ ١٠٢، وابن الجوزي ٨/ ٣٧١.","vol":"19","page":13},{"text":"الشرح:\nهذا الحديث يأتي في المغازي في (…) (^١) وفي التوحيد (^٢).\nوقوله: (\"أَبْشِرُوا\") يريد ما يجازى به المسلمون وما تصير إليهم عاقبتهم.\nوقوله: (\"اقْبَلُوا البُشْرى\") كذا روي عند الجماعة فيما حكاه عياض بباء موحدة ثم شين معجمة، إلا الأصيلي فإنه عنده بياء مثناة تحت ثم سين مهملة، والصواب الأول (^٣). وجواب بني تميم يدل عليه. وكان قدوم بني تميم سنة تسع من الهجرة (^٤).\nوالقائل: (فأعطنا) قيل: الأقرع بن حابس، كان فيه بعض أخلاق البادية.\nوروي أنه حين رد النبي - ﷺ - سبي هوازن قال الأقرع وعيينة: لا يطيب ذلك، وأنهما أخذا حظهما من ذلك، فوقع لأحدهما جمل أجرب، ويقال: إنه كان فيمن نادى رسول الله - ﷺ - من وراء الحجرات.\nوفي كتاب المغازي: قال أبو موسى: كنت عند النبي - ﷺ - بالجعرانة ومعه بلال، فأتاه أعرابي فقال: ألا تنجز لي ما وعدتني؟! فقال له: \"أبشر\" فقال: أكثرت عليَّ من البشرى [فأقبل] (^٥) عليَّ وعلى بلال كهيئة الغضبان، فقال: \"رد البشرى، فاقبلاها\" فقالا: قبلنا (^٦).\n_________\n(^١) كلمة غير واضحة بالأصل، والعبارة ساقطة من (ص ١).\n(^٢) يأتي برقم (٤٣٦٥)، وبرقم (٧٤١٨).\n(^٣) \"مشارق الأنوار\" ١/ ١٠٢.\n(^٤) سمي هذا العام بعام الوفود. انظر \"سيرة ابن هشام\" ٤/ ٢٢٢.\n(^٥) زيادة ليست في الأصول: وأثبتناها من \"الصحيح\".\n(^٦) سيأتي برقم (٤٣٢٨) باب: غزوة الطائف.","vol":"19","page":14},{"text":"وسبب غضبه لعله علم أولئك؛ لأنهم علقوا آمالهم بعاجل الدنيا دون الآخرة، نبه عليه ابن الجوزي.\nوالقائل (نسألك عن هذا الأمر): الأشعريون.\nوقوله: (كان الله) إلى آخره، قال سعيد بن جبير: سألت ابن عباس على أي شيء كان الماء ولم يخلق سماء ولا أرضًا. فقال: على متن الريح (^١). وذلك أن الله أول ما خلق اللوح والقلم والدواة، فقال للقلم: اكتب ما يكون، فكتب ذلك في الذكر، وهو اللوح المحفوظ.\nوقيل: أول ما خلق الله القلم. وقيل: الدواة، فكتب ما هو كائن إلى يوم القيامة، ثم خلق نون وبسط الأرض عليه فمادت، فخلق الجبال (^٢).\nوقرأ ابن عباس: ﴿ن وَالْقَلَمِ وَمَا يَسْطُرُونَ (١)﴾ (^٣) [القلم: ١] وكان خلق الأرض في يومين، ثم كان بين الدخان دخان، فخلق منه السماوات السبع في يومين، ثم دحى بعد ذلك الأرض وأنبت فيها أشجارها، وفجر أنهارها، وقدر معايشها، ووقت أقواتها فمادت. فقالت الملائكة: ما هي مستقرة لأهلها، فأصبحوا وقد أرست عليها الجبال، وكان ذلك كله في يومين، وذلك من قوله تعالى: ﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ﴾ [يونس: ٣] وقوله: ﴿قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ﴾ [فصلت: ٩] وقوله: ﴿وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا (٣٠)﴾ الآية [النازعات: ٣٠].\n_________\n(^١) رواه عبد الرزاق ٥/ ٩٠ (٩٠٨٩)، وفي \"تفسيره\" ١/ ٢٦٤ (١١٨٥)، ورواه الطبري في \"التفسير\" ٧/ ٦ (١٧٩٩٨) والنحاس في \"معاني القرآن\" ٣/ ٣٣٢، والحاكم ٢/ ٣٣٧ وقال: صحيح على شرط الشيخين ولم يخرجاه.\n(^٢) رواه الطبري ١٢/ ١٧٥ (٣٤٥٢٨) والبغوي في \"تفسيره\" ٨/ ١٨٥.\n(^٣) \"مختصر شواذ القرآن\" لابن خالويه ص ١٦٠، و\"زاد المسير\" ٨/ ٣٢٦، و\"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٣.","vol":"19","page":15},{"text":"وروى الطبري (^١) في \"تاريخه\" عن عبادة بن الصامت - ﵁ - مرفوعًا: \"أول ما خلق الله تعالى القلم\" (^٢). وعن ابن إسحاق: أول ما خلق الله النور والظلمة، ثم ميز بينهما، فجعل الظلمة ليلًا أسود مظلمًا، وجعل النور نهارًا أبيض مبصرًا.\nقال أبو جعفر: وأولى ذلك بالصواب عندي قول من قال: القلم، ثم خلق سحابًا رقيقًا (^٣) وهو الغمام، ثم العرش. وقيل: خلق الماء قبل العرش.\nفصل:\nعن المهلب: أن السؤل عن مبادئ الأشياء والبحث عنها جائز شرعًا، وللعالم أن يجيب عنها مما يعلم، فإن خشي من السائل اتهام شك أو تقصير فهم فلا يجبه، ولينهه عن ذلك ويزجره.\nالحديث الثاني:\nقال البخاري: وَرَوى عِيسَى، عَنْ رَقَبَةَ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: قَامَ النَّبِيُّ - ﷺ - فِينَا مَقَامًا، فَأَخْبَرَنَا عَنْ بَدْءِ الخَلْقِ حَتَّى دَخَلَ أَهْلُ الجَنَّةِ مَنَازِلَهُمْ، وَأَهْلُ النَّارِ مَنَازِلَهُمْ، حَفِظَ ذَلِكَ مَنْ حَفِظَهُ، وَنَسِيَهُ مَنْ نَسِيَهُ.\nهكذا في النسخ كلها كما قال الجياني (^٤).\nوعيسى هذا هو ابن موسى البخاري غنجار لحمرة خديه، مات سنة\n_________\n(^١) ورد في هامش الأصل: يعني محمد بن جعفر الطبري، والله أعلم.\n(^٢) \"تاريخ الطبري\" ١/ ٢٩.\n(^٣) \"تاريخ الطبري\" ١/ ٣١.\n(^٤) \"تقييد المهمل\" ٢/ ٦٤٥.","vol":"19","page":16},{"text":"ست أو سبع وثمانين ومائة (^١)، سقط بينه وبين رقبة أبو حمزة السكري محمد بن ميمون عن رقبة بن مصقلة العبدي الكوفي أي: عبد الله، كذا بخط الدمياطي، وهو كما قال.\nوقال أبو مسعود الدمشقي: إنما رواه عيسى -يعني: ابن موسى غنجار- يحدث عن أبي حمزة، عن رقبة بن مصقلة.\nوفي \"مستخرج أبي نعيم\": حدثنا أبو إسحاق، حدثنا محمد بن المسيب، حدثنا النضر بن سلمة، ثنا أحمد بن أيوب الضبي، ثنا أبو حمزة، عن رقبة بلفظ: فأخبرنا بأهل الجنة وما يعملون، وبأهل النار وما يعملون.\nتم قال: ذكره البخاري بلا رواية عن أبي حمزة ولأبي حمزة، عن رقبة (نسخة) (^٢) ولا يعرف لعيسى عن رقبة نفسه شيء، وقد روى إسحاق بن حمزة البخاري، عن غنجاز هذا عن أبي حمزة، عن رقبة بن مصقلة (نسخة) (^٣).\nوقال خلف: قال ابن الفلكي: ينبغي أن يكون بين عيسى ورقبة أبو حمزة.\nوقال أبو العباس الطرقي: إنما يروي عيسى عن أبي حمزة، عن رقبة.\nوفيه: أعلام نبوته وإخباره المغيبات.\n_________\n(^١) انظر ترجمته في \"الثقات\" ٨/ ٤٩٢، \"الجرح والتعديل\" ٦/ ٢٨٥ (١٥٨٦) و\"تهذيب الكمال\" ٢٣/ ٣٧ (٤٦٦٢).\n(^٢) في (ص ١): شيخه.\n(^٣) في (ص ١): شيخه.","vol":"19","page":17},{"text":"الحديث الثالث:\nحديث أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ - أُرَاهُ: \"يَقُولُ اللهُ: يشتمني ابن آدَمَ وَمَا يَنْبَغِي لَهُ أَنْ يَشْتِمَنِي، ويكَذِّبَنِي وَمَا يَنْبَغِي لَهُ، أَمَّا شَتْمُهُ إياي فَقَوْلُهُ: إِنَّ لِي وَلَدًا. وَأَمَّا تَكْذِيبُهُ فَقَوْلُهُ: لَيْسَ يُعِيدُنِي كَمَا بَدَأَنِي\".\nوهذا الحديث ذكره في تفسير سورة البقرة أيضًا (^١) كما ستعلمه، وفي إسناده أبو أحمد واسمه محمد بن عبد الله بن الزبير بن عمر بن درهم الأزدي، وقيل: الأسدي الزبيري نسبة إلى جده، مات بالأهواز في جمادى الأولى سنة ثمان وثمانين (^٢). عن سفيان بن سعيد، وهو الثوري.\nالحديث الرابع:\nعنه أيضًا قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَمَّا قَضَى اللهُ الخَلْقَ كَتَبَ فِي كتَابِهِ، فَهْوَ عِنْدَهُ فَوْقَ العَرْشِ: إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي\".\nوفيه: مغيرة بن عبد الرحمن بن عبيد الله بن خالد بن حزام، كان عالمًا بالنسب (…) (^٣) وابنه عبد الرحمن من فقهاء المدينة، وعمه المغيرة بن عبد الله عامل ابن الزبير على اليمن.\nقال الخطابي: يريد بقوله: \"لَمَّا قَضَى اللهُ الخَلْقَ\" لما خلقهم. قال تعالى: ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ [فصلت: ١٢] أي: خلقهن. وكل صنعة وقعت في شيء على سبيل إتقان وإحكام قضاء (^٤).\n_________\n(^١) سيأتي برقم (٤٩٧٤ - ٤٩٧٥) باب: قوله: ﴿الله الصَّمَدُ (٢)﴾.\n(^٢) انظر ترجمته في \"طبقات ابن سعد\" ٦/ ٤٠٢، \"تاريخ البخاري الكبير\" ١/ ١٣٣ (٤٠٠)، \"تهذيب الكمال\" ٥/ ٤٧٦ (٥٣٤٣).\n(^٣) كلمتان غير واضحتين بالأصول.\n(^٤) \"أعلام الحديث\" ٢/ ١٤٧١.","vol":"19","page":18},{"text":"وقال ابن عرفة: قضاء الشيء: إحكامه وإمضاؤه والفراغ منه، وبه سمي القاضي؛ لأنه إذا حكم فقد فرغ ما بين الخصمين.\nوقوله: (\"فَهْوَ عِنْدَهُ فَوْقَ العَرْشِ\") قيل: معناه دون العرش استعطافًا أن يكون شيء من المخلوقات فوق العرش. واحتج قائله بقوله تعالى: ﴿بَعُوضَةً فَمَا فَوْقَهَا﴾ [البقرة: ٢٦] أي: فما دونها (^١).\nوالذي قاله المحققون في تأويل الآية قولان: أنه أراد بـ ﴿مَا فَوْقَهَا﴾ في الصغر؛ لأن المطلوب هنا والغرض الصغر أي أن فوق تزاد في الكلام وتلغى كقوله: ﴿فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ﴾ [الأنفال: ١٢] وكقوله: ﴿فَإِنْ كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ﴾ [النساء: ١١].\nوأجمعوا أن الاثنتين كافية في ذلك، فلم يك بحرف (فوق) (^٢) فيه أثر.\nوهذا أيضًا لا يتوجه في معنى الحديث؛ لأنك إذا نزعت منه هذا الحرف وألغيته لم يصح معنى الكلام؛ لأنه لا يجوز أن تقول: فهو عنده العرش، كما لا يصلح أن يقال: فإن كن نساءً اثنتين.\nوالقول فيه -والله أعلم- أنه أراد بالكتاب أحد شيئين: إما اللفظ الذي قضاه وأوجبه كقوله: ﴿كَتَبَ الله لَأَغْلِبَنَّ أَنَا وَرُسُلِي﴾ المجادلة: ٢١] أي: قضى الله وأوجب. ويكون معنى قوله: \"فَوْقَ العَرْشِ\" أي: علم ذلك عند الله فوق العرش لا ينسخ ولا يبدل كقوله: ﴿عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى﴾ [طه: ٥٢] وإما أن يراد بالكتاب:\n_________\n(^١) هذا قول أبي عبيدة في \"مجاز القرآن\" ١/ ٣٥ وانظر الأقوال في هذِه الآية في \"زاد المسير\" ١/ ٥٥، وذكر ابن الأنباري أن (فوق) من الأضداد فهي بمعنى أعظم كقولك: هذا فوق فلان في العلم. وتأتي بمعنى دون كقولك: إن فلانًا لقصير وفوق القصير. انظر \"الأضداد\" ص ٢٥٠ (١٥٣).\n(^٢) من (ص ١).","vol":"19","page":19},{"text":"اللوح المحفوظ (^١) الذي فيه ذكر أصناف الخلق والخليقة، وذكر آجالهم وأرزاقهم ومآل عواقب أمورهم، ويكون المعنى: فذكره عنده فوق العرش، ويضمر فيه الذكر أو العلم.\nوكل ذلك جائز في الكلام على أن العرش مخلوق، ولا يستحيل أن يمسه كتاب مخلوق، فإن الملائكة حملة العرش روي أن العرش على كواهلهم، وليس بمستحيل أن يمسوه إذا حملوه، وإن كان حامل العرش وحامل حملته الرب -ﷻ-. وليس معنى قولهم: الله على العرش أنه ماس له، ولا متحيز في جهة منه، وإنما هو خبر جاء به التوقيف فقلنا به ونفينا عنه التكييف، إذ ليس كمثله شيء، نبه على ذلك ابن التين، قال: وإنما اختص هذا بالذكر وإن كان القلم كتب كل شيء لما فيه من الرجاء، فمن علم أنه تقبل هداه دخل في هذا، ومن أبى عاقبه وختم على سمعه وقلبه.\n_________\n(^١) اختار هذا القول البغوي في \"تفسيره\" ٥/ ٢٧٧، وابن الجوزي ٥/ ٢٩٢.","vol":"19","page":20},{"text":"<span data-type='title' id=toc-2254>٢ - باب مَا جَاءَ فِي سَبْعِ أَرَضِيَنَ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿الله الذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ﴾ الآية [الطلاق: ١٢] ﴿وَالسَّقْفِ الْمَرْفُوعِ (٥)﴾ [الطور: ٥]: السَّمَاءُ. ﴿سَمْكَهَا﴾: بِنَاءَهَا، ﴿الْحُبُكِ﴾ [الذاريات: ٧]: اسْتِوَاؤُهَا وَحُسْنُهَا ﴿وَأَذِنَتْ﴾: سمِعَتْ وَأَطَاعَتْ. ﴿وَأَلْقَتْ﴾ [الانشقاق: ٤]: أَخْرَجَتْ ﴿مَا فِيهَا﴾ [الانشقاق: ٤]: مِنَ المَوْتَى، ﴿وَتَخَلَّتْ﴾ [الانشقاق: ٤]: عَنْهُمْ. ﴿طَحَاهَا﴾ [الشمس: ٦]: دَحَاهَا.\n﴿بِالسَّاهِرَةِ﴾ وَجْهُ الأَرْضِ؛ كَانَ فِيهَا الحَيَوَانُ نَوْمُهُمْ وَسَهَرُهُمْ.\n\n٣١٩٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، أَخْبَرَنَا ابْنُ عُلَيَّةَ، عَنْ عَلِيِّ بْنِ المُبَارَكِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الحَارِثِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، كَانَتْ بَيْنَهُ وَبَيْنَ أُنَاسٍ خُصُومَةٌ فِي أَرْضٍ، فَدَخَلَ عَلَى عَائِشَةَ فَذَكَرَ لَهَا ذَلِكَ، فَقَالَتْ: يَا أَبَا سَلَمَةَ اجْتَنِبِ الأَرْضَ، فَإِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ ظَلَمَ قِيدَ شِبْرٍ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ». [انظر: ٢٤٥٣ - مسلم: ١٦١٢ - فتح ٦/ ٢٩٢]\n\n٣١٩٦ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ أَبِيهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ أَخَذَ شَيْئًا مِنَ الأَرْضِ بِغَيْرِ حَقِّهِ خُسِفَ بِهِ يَوْمَ القِيَامَةِ إِلَى سَبْعِ أَرَضِينَ». [انظر: ٢٤٥٤ - فتح ٦/ ٢٩٢]\n\n٣١٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنِ ابْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الزَّمَانُ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثَةٌ مُتَوَالِيَاتٌ ذُو الْقَعْدَةِ وَذُو الحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الذِي بَيْنَ جُمَادَى وَشَعْبَانَ». [انظر: ٦٧ - مسلم: ١٦٧٩ - فتح ٦/ ٢٩٣]\n\n٣١٩٨ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ أَنَّهُ خَاصَمَتْهُ أَرْوَى فِي حَقٍّ زَعَمَتْ أَنَّهُ انْتَقَصَهُ لَهَا","vol":"19","page":21},{"text":"إِلَى مَرْوَانَ، فَقَالَ سَعِيدٌ: أَنَا أَنْتَقِصُ مِنْ حَقِّهَا شَيْئًا؟! أَشْهَدُ لَسَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَنْ أَخَذَ شِبْرًا مِنَ الأَرْضِ ظُلْمًا فَإِنَّهُ يُطَوَّقُهُ يَوْمَ القِيَامَةِ مِنْ سَبْعِ أَرَضِينَ». قَالَ ابْنُ أَبِي الزِّنَادِ: عَنْ هِشَامٍ، عَنْ أَبِيهِ قَالَ: قَالَ لِي سَعِيدُ بْنُ زَيْدٍ: دَخَلْتُ عَلَى النَّبِيِّ - ﷺ -. [انظر: ٢٤٥٢ - مسلم: ١٦١٠ - فتح ٦/ ٢٩٣]\nالشرح:\nقوله: (﴿وَمِنَ الْأَرْضِ مِثْلَهُنَّ﴾) قيل (^١): بين كل أرضين خمسمائة عام (^٢)، وهي سبع أرضين لا سبعة أقاليم، وكذلك بين كل سمائين.\nوحديث الباب: \"يُطَوَّقُهُ يَوْمَ القِيَامَةِ مِنْ سَبْعِ أَرَضِينَ\" قال الداودي: فيه دلالة على أن الأرضين بعضها على بعض ليس بينهما فرجة.\nوقال مجاهد: ﴿يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ﴾ [الطلاق: ١٢] بين السماوات السبع إلى الأرضين السبع (^٣).\nوقال الحسن: بين كل سماء خلق وأمر (^٤) (^٥).\n_________\n(^١) بهامش الأصل: هو في الترمذي في تفسير الحديد، وفي الحديث: \"هل تدرون ما تحتكم؟ \" قالوا: الله ورسوله أعلم، قال: \"إنها أرض أخرى ببنهما مسيرة خمسمائة سنة\" حتى عد سبع أرضين مسيرة خمسمائة سنة. قال: ويروى عن أيوب ويونس بن عبيد وعلي بن زيد قالوا: لم يسمع الحسن من أبي هريرة. انتهى.\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" ١٠/ ٣٣٦ أو الحاكم في \"المستدرك\" ٤/ ٥٩٤. عن ابن عمر وقال: صحيح ولم يخرجاه وتعقبه الذهبي فقال: الحديث منكر.\n(^٣) \"تفسير مجاهد\" ٢/ ٦٨٢، والطبري ١٢/ ١٤٦ (٣٤٣٨١).\n(^٤) عزاه السيوطي في \"الدر المنثور\" ٦/ ٣٦٤ لعبد بن حميد.\n(^٥) بهامش الأصل: حديث المزن الحديث المذكور في الأصيلي، رواه عنه سماك بن حرب، ورواه عن سماك الوليد بن أبي ثور وجماعة، ورواه أيضًا يحيى بن العلاء، وهو واه عن عمه شعيب بن خالد عن سماك، والله أعلم. الحديث في الترمذي وأبي داود وابن ماجه، أبو داود في السنة، والترمذي في التفسير، وابن ماجه في السنة. قال الترمذي: حسن غريب. وروى شريك بعض هذا الحديث عن سماك ووقفه. انتهى.","vol":"19","page":22},{"text":"وروى البيهقي عن أبي الضحى مسلم، عن ابن عباس أنه قال: ﴿الله الذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ﴾ [الطلاق: ١٢] قال: سبع أرضين في كل أرض نبي كنبيكم، وآدم كآدم، ونوح كنوح، وإبراهيم كإبراهيم، وعيسى كعيسى (^١).\nثم قال: إسناد هذا الحديث عن ابن عباس صحيح، وهو شاذ، لا أعلم لأبي الضحى عليه متابعًا.\nوفي سنن ابن ماجه (^٢): أن ما بين السماء والأرض مسيرة ثلاثة وسبعين سنة أو نحوها، وكذا بين كل سماء وسماء (^٣).\nوقال الجورقاني: إنه حديث صحيح.\nوهذا موافق لما دل عليه علم الهيئة بأن ما بين السماء والأرض ثمانين سنة، مسافة كل يوم منها ثلاثون ميلًا إذا صعدت على استواء.\nوما يذكره الناس أن بينهما خمسمائة عام (^٤) لا دليل عليه.\n_________\n(^١) \"الأسماء والصفات\" (٧٩٩).\n(^٢) ورد بهامش الأصل: حديث ابن ماجه في سنده عبد الله بن عميرة وفيه جهالة، عن الأحنف بن قيس قال: ولا يعرف له سماع عن الأحنف أو عن أحدهما.\n(^٣) ابن ماجه (١٩٣) وما ساقه هنا هو المعنى وقد ضعفه الألباني في \"ضعيف ابن ماجه\" (٣٤).\n(^٤) ورد بهامش الأصل: قوله: (وما يذكره الناس … إلى آخره) فيه نظر ففي الترمذي في باب صفة جهنم أن بين سماء الدنيا والأرض خمسمائة عام في حديث الرصاصة وقال الترمذي: حسن. وفي تفسير سورة الحديد كذلك، وقال: غريب. قال: ويروى عن أيوب ويونس بن عبيد وعلي بن زيد قالوا: لم يسمع الحسن من أبي هريرة، قال شيخنا العراقي: ورواه أبو الشيخ في كتاب \"العظمة\" من رواية أبي نضرة عن أبي ذر، ورجاله ثقات، إلا أنه لا يعرف لأبي نضرة سماع عن أبي ذر. اهـ. وفي \"المستدرك\" في تفسير سورة آل عمران، من حديث العباس مرفوعًا، قال: \"بينهما خمسمائة سنة، ومن كل سماء إلى السماء التي تليها خمسمائة سنة، وكثف =","vol":"19","page":23},{"text":"وقد بسطت الكلام على ذلك في \"شرح العمدة\" فراجعه منه في الكلام على الخطبة (^١).\nو(﴿سَمْكَهَا﴾) بفتح السين كما فسره (^٢).\nو(﴿الْحُبُكِ﴾) قد فسره (^٣). وقيل: ذات الطرائق، الواحدة: حبيكة، مثل طريقة وطرق، وقيل: الواحد: حباك كمثال ومثل (^٤).\nوقال مجاهد: ذات البنيان (^٥). وقال الحسن: ذات النجوم (^٦). والأقوال متقاربة؛ لأن ذلك كله من زينتها وحسنها.\nوقيل: (﴿الْحُبُكِ﴾): الطرائق التي تكون في السماء من آثار الغيم.\nومعنى (﴿أَذِنَتْ﴾): سمعت وقبلت (^٧)، ومنه: \"ما أذن الله لنبي كإذنه\n_________\n= كل سماء خمسمائة سنة\" قال الحاكم: صحيح، وتعقبه الذهبي بيحيى بن العلاء وقال: واهٍ. وقد ذكر المؤلف عدة أحاديث في أول القدر من هذا الشرح في كل واحد منها أنه بين السماء والأرض خمسمائة عام، وذكر الحديث الذي في ابن ماجه ولم يمل إليه ولا رجح شيئًا فاعلمه.\n(^١) \"الإعلام بفوائد عمدة الأحكام\" ١/ ٩٦ - ٩٧.\n(^٢) وهو تفسير ابن عباس كما رواه الطبري ١٢/ ٤٣٦ (٣٦٢٨٣) وابن أبي حاتم ١٠/ ٣٣٩٨ (١٩١٢٣).\n(^٣) وهو تفسير ابن عباس كما رواه الطبري ١١/ ٤٤٥ (٣٢٠٤١) وابن أبي حاتم ١٠/ ٣٣١١ (١٨٦٥٠) وأيضا مروي عن سعيد بن جبير كما في \"تفسير الطبري\" بعد قول ابن عباس.\n(^٤) روى الطبري ١١/ ٤٤٦ (٣٢٠٥٥) نحوه عن الضحاك.\n(^٥) روى الطبري ١١/ ٤٤٦ (٣٢٠٥٤) عن مجاهد وانظر \"تفسير مجاهد\" ٢/ ٦١٦.\n(^٦) رواه الطبري ١١/ ٤٤٦ (٣٢٠٤٤، ٣٢٠٤٦).\n(^٧) رواه الطبرى ١٢/ ٥٠٤. ٥٠٥ عن ابن عباس، وسعيد بن جبير، ومجاهد وقتادة والضحاك. وانظر \"تفسير مجاهد\" ٢/ ٧٤١، و\"تفسير ابن أبي حاتم\" ١٠/ ٣٤١١ (١٩١٩١)","vol":"19","page":24},{"text":"لنبي يتغنى بالقرآن\" (^١).\nوقوله: (﴿طَحَاهَا﴾): دحاها هو قول مجاهد (^٢).\nقال أبو عبيدة: أي: بسطها يمينًا وشمالًا من كل جانب (^٣).\nوما فسر به ﴿بِالسَّاهِرَةِ﴾ من كونها وجه الأرض هو قول مجاهد أي: كانوا في سفلاها فحملوا في أعلاها (^٤).\nوقيل: السَّاهِرَةِ: أرض القيامة.\nوقال ابن عباس: إنها الأرض (^٥).\nذكر البخاري في الباب أربعة أحاديث:\nأحدها: حديث أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، وَكَانَتْ بَيْنَهُ وَبَيْنَ نَاس خُصومَةٌ فِي أَرْضٍ، فَدَخَلَ عَلَى عَائِشَةَ فَذَكَرَ لَهَا ذَلِكَ، قَالَتْ: يَا أَبَا سَلَمَةَ، اجْتَنِبِ الأَرْضَ، فَإِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ ظَلَمَ قِيدَ شِبْرٍ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ\".\nثانيها: حديث سَالِمٍ، عَنْ أَبِيهِ قَالَ: قَالَ رسول الله - ﷺ -: \"مَنْ أَخَذَ شَيْئًا بِغَيْرِ حَقِّهِ خُسِفَ بِهِ يَوْمَ القِيَامَةِ إِلَى سَبْعِ أَرَضِينَ\".\n_________\n(^١) سيأتي برقم (٥٠٢٣، ٥٠٢٤) كتاب: فضائل القرآن، باب: من لم يتغنَ بالقرآن، ومسلم (٧٩٢) كتاب صلاة المسافرين، باب: استحباب تحسين الصوت بالقرآن. من حديث أبي هريرة.\n(^٢) رواه الطبري ١٢/ ٦٠١ (٣٧٣٧٥)، \"وتفسير مجاهد\" ٢/ ٧٦٣.\n(^٣) \"مجاز القرآن\" ٢/ ٣٠٠.\n(^٤) عزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٢ إلى عبد بن حميد، وجاء في \"تفسير مجاهد\" ﴿فَإِذَا هُمْ بِالسَّاهِرَةِ (١٤)﴾ قال: بالمكان المستوي ٢/ ٧٢٧.\nورواه الطبري ١٢/ ٤٢٩ - ٤٣٠ عن عكرمة، والحسن، والضحاك.\n(^٥) الطبري ١٢/ ٤٢٩ (٣٦٢٣٣).","vol":"19","page":25},{"text":"ثالثها: حديث أَبِي بَكْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"الزَّمَانُ قَدِ اسْتَدَارَ كهَيْئَتِهِ يَوْمَ خَلَقَ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاَثةٌ مُتَوَالِيَاتٌ ذُو القَعْدَةِ وَذُو الحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الذِي بَيْنَ جُمَادى وَشَعْبَانَ\".\nرابعها: حديث هِشَامٍ، عَنْ أَبِيهِ، عَنْ سَعِيدِ بْنِ زيدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ أَنَّهُ خَاصَمَتْهُ أَرْوى فِي حَق زَعَمَتْ أَنَّهُ انْتَقَصَهُ لَهَا إِلَى مَرْوَانَ، فَقَالَ سَعِيدٌ: أَنَا أَنْتَقِصُ مِنْ حَقِّهَا شَيْئًا؟! أَشْهَدُ لَسَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ أَخَذَ شِبْرًا مِنَ الأَرْضِ ظُلْمًا فَإِنَّهُ يُطَوَّقُهُ يَوْمَ القِيَامَةِ مِنْ سَبْعِ أَرَضِينَ\". قَالَ ابن أَبِي الزِّنَادِ، عَنْ هِشَامٍ، عَنْ أَبِيهِ قَالَ: قَالَ سَعِيدُ بْنُ زَيْدٍ: دَخَلْتُ عَلَى النَّبِيِّ - ﷺ -.\nوحديث عائشة، وابن عمر، وسعيد بن زيد تقدموا في المظالم (^١)، وحديث أبي بكرة سلف في العلم والحج ويأتي في التفسير أيضًا (^٢)، وسلف خطبته في الحج.\nوقوله: (\"وخُسِفَ بِهِ\") أي: هوي به إلى أسفلها كما هوي بقارون.\nوأما قول البخاري: (قال ابن أبي الزناد ..) إلى آخره، ففائدته تصريح عروة بسماعه إياه من زيد.\n_________\n(^١) سلفت الأحاديث على الترتيب (٢٤٥٣، ٢٤٥٤، ٢٤٥٢).\n(^٢) سلف برقم (٦٧) و(١٧٤١) وسيأتي برقم (٤٦٦٢).","vol":"19","page":26},{"text":"<span data-type='title' id=toc-2255>٣ - باب فِي النُّجُومِ</span>\nوَقَالَ قَتَادَةُ: ﴿وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ﴾ [الملك: ٥]: خَلَقَ هذِه النُّجُومَ لِثَلَاثٍ: جَعَلَهَا زِينَةً لِلسَّمَاءِ، وَرُجُومًا لِلشَّيَاطِينِ، وَعَلَامَاتٍ يُهْتَدى بِهَا، فَمَنْ تَأَوَّلَ فِيهَا بِغَيْرِ ذَلِكَ أَخْطَأَ وَأَضَاعَ نَصِيبَهُ، وَتَكَلَّفَ مَا لَا عِلْمَ لَهُ بِهِ. وَقَالَ ابن عَبَّاسٍ: ﴿هَشِيمًا﴾ [الكهف: ٤٥]: مُتَغَيِّرًا. وَالأَبُّ: مَا يَأْكُلُ الأَنْعَامُ، الأَنَامُ: الخَلْقُ ﴿بَرْزَخٌ﴾ [المؤمنون: ١٠٠]، حَاجِز. وَقَالَ مُجَاهِدٌ: ﴿أَلْفَاَفًا﴾ [النبأ: ١٦]،: مُلْتَفَّةً. وَالْغُلْبُ: المُلْتَفَّةُ ﴿فِرَاشًا﴾ [البقرة: ٢٢]: مِهَادًا كَقَوْلِهِ: ﴿وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ﴾ [البقرة: ٣٦، الأعراف: ٢٤] ﴿نَكِدًا﴾ [الأعراف: ٥٨]: قَلِيلًا.\nالشرح:\nتعليق قتادة أخرجه عبد بن حميد في \"تفسيره\"، عن يونس، عن سفيان، عنه بلفظ: فمن تأول فيها غير ذلك فقد قال رأيه (^١).\nقال الداودي: وهو قول حسن إلا قوله: أخطأ وأضاع نصيبه. مقصر فيه، بل من قال فيها بالعصبية كافر.\nوفي \"ذم النجوم\" للخطيب البغدادي من حديث إسماعيل بن عياش، عن البختري بن عبيد، عن أبيه، عن أبي ذر، عن عمر مرفوعًا: \"لا تسألوا عن النجوم\" (^٢).\n_________\n(^١) رواه الطبري ٧/ ٥٧٢ (٢١٥٤٩) عن بشر، حدثنا يزيد، حدثنا سعيد، عن قتادة. وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٢٨ إلى عبد الرزاق وعبد بن حميد وابن جرير الطبري وابن المنذر وأبي الشيخ والخطيب في كتاب \"النجوم\".\n(^٢) ذكره الديلمي في \"الفردوس\" ٥/ ٦٤ (٧٤٧٠).","vol":"19","page":27},{"text":"ومن حديث عبيد الله بن موسى، عن الربيع بن حبيب، عن نوفل بن عبد الملك، عن أبيه، عن علي: (نهى) (^١) رسول الله - ﷺ - عن النظر في النجوم (^٢).\nوعن أبي هريرة (^٣) وعائشة وابن مسعود (^٤) وابن عباس (^٥) نحوه.\nوعن الحسن أن قيصر سأل قس بن ساعدة الأيادي: هل نظرت في النجوم؟ قال: نعم نظرت فيما يراد به الهداية، ولم أنظر فيما يراد به الكهانة.\n_________\n(^١) في (ص ١): نهاني.\n(^٢) رواه العقيلي ٢/ ٥٠ ترجمة (٤٨٠)، وابن عدي في \"الكامل\" ٤/ ٤١ - ٤٢ ترجمة (٦٥٣) كلاهما عن عبيد الله بن موسى عن الربيع بن حبيب عن نوفل، عن أبيه، عن على … الحديث. الربيع بن حبيب قال أحمد: حدث عنه عبيد الله أحاديث مناكير. وعن البخاري قال: ربيع بن حبيب عن نوفل: منكر الحديث ومن حديثه ثم ذكر الحديث.\nوقال النسائي: منكر الحديث. وقال ابن عدي بعد أن ساق عدة أحاديث له: ليست بالمحفوظة ولا تروى إلا عن هذا الطريق.\n(^٣) رواه العقيلي ٣/ ٣٥٣ وابن حبان في \"المجروحين\" ٢/ ١٩٩ وقال في ترجمة عقبة بن عبد الله الأصم: كان ممن ينفرد بالمناكير عن الثقات المشاهير. والطبراني في \"الأوسط\" ٨/ ١٣١ (٨١٨٢) والبيهقي في \"شعب الإيمان\" ٤/ ٣٠٦ (٥١٩٨) وابن عساكر ٤١/ ٢٨٠ وقال الهيثمي في \"المجمع\" ٥/ ٢٠٠: رواه الطبراني في \"الأوسط\" وفيه عقبة بن عبد الله الأصم، وهو ضعيف، وذكر عن أحمد أنه وثقه، وأنكر أبو حاتم عليه هذا الحديث.\n(^٤) رواه الطبراني ١٠/ ١٩٨ (١٥٤٤٨) وأبو نعيم في \"الحلية\" ٤/ ١٨٠.\nوصححه الألباني في \"الصحيحة\" (٣٤) بشواهده ولفظه: \"إذا ذُكر أصحابي فأمسكوا، وإذا ذكر النجوم فأمسكوا، وإذا ذكر القدر فأمسكوا\".\nوفي الباب عن سمرة بن جندب، وأبي مالك الأشعري وأبي أمامة.\n(^٥) رواه ابن حبان في \"الثقات\" ٨/ ٣ ترجمة (١٢٠٢١) وذكره ابن حجر في \"لسان الميزان\" ٤/ ٤٦٢ ترجمة قاسم بن عبد الرحمن الأنصاري وقال: قال يحيى: ضعيف جدًّا ولفظه: نهى رسول الله - ﷺ - يوم خيبر عن النظر في النجوم.","vol":"19","page":28},{"text":"وقد قلت في النجوم أبياتًا وهي:\nعلم النجوم على العقول وبال … وطلاب شيء لا ينال ضلال\nماذا طلابك علم شي غيبت … من دونه الخضر أليس ينال\nهيهات ما أحد بغامض فطنة … يدري كم الأرزاق والآجال\nإلا الذي من فوق عرش ربنا … فلوجهه الإكرام والإجلال\nوفي كتاب \"الأنواء\" لأبي حنيفة: المنكر في الذم من النجوم نسبة الأمر إلى الكواكب، وأنها هي المؤثرة، فأما من نسب التأثير إلى خالقها وزعم أنه نصبها أعلامًا وضربها آثارًا على ما يحدثه فلا جناح عليه.\nوقال المأمون: علمان نظرت فيهما وأنعمت فلم أرهما يصحان: النجوم والسحر.\nوقال ابن دحية في \"تنويره\": قول أهل السنة والجماعة أن الشمس والقمر والدراري والبروج (والنجوم) (^١) جارية في الفلك، وأن سماء الدنيا مختصة بذلك كله.\nوروى أبو عثمان النهدي عن سلمان الفارسي أنه قال: النجوم كلها معلقة كالقناديل من السماء الدنيا في الهواء كتعليق القناديل في المساجد.\nفإن قلت: (كيف) (^٢) قال: ﴿وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا﴾ [نوح: ١٦] والقمر في إحداهن؟\nفالجواب: أن معنى ﴿فِيهِنَّ﴾: معهن. كما يقال زيد في القوم أي: معهم، وقيل: إنه إذا جعل النور في إحداهن فقد جعله فيهن، كما يقال: أعطيت الثياب المعلَّمة، وإنما أعلم منها ثوب، وكما يقال: في هذِه\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"19","page":29},{"text":"الدور وليمة، وهي في واحدة، وكما يقال: قدم في شهر كذا، وإنما قدم في يوم منه.\nفصل:\nوتفسير ابن عباس (الهشيم) ذكره إسماعيل بن أبي زياد عنه في تفسيره، وتفسير مجاهد رواه ابن جرير عن محمد بن عمرو، ثنا أبو عاصم، ثنا عيسى، وحدثني الحارث، ثنا الحسن، ثنا ورقاء جميعًا عن ابن أبي نجيح، عن مجاهد، فذكره (^١).\nفصل:\nو(الهشيم): ما خف من النبت أو تفتت، يقال: هشمته أي: كسرته (^٢)، وما ذكره في الأبِّ، هو قول ابن عباس ومجاهد (^٣)، وقال الحسن وقتادة: هو مرعى البهائم (^٤)، وقيل: الأب للبهائم بمنزلة الفاكهة للناس.\nوقوله: (و﴿الْأَنَامِ﴾: الخلق) (^٥)، هو قول مجاهد، وقتادة: إنه الخلائق (^٦). وقال ابن عباس: الأنام: الناس (^٧)، وقال الحسن: الجن\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٤٠١ (٣٦٠٣٥).\n(^٢) \"مجمل اللغة\" ٢/ ٩٠٥ مادة (هشم)، و\"تهذيب اللغة\" ٤/ ٣٧٦٣ مادة: (هشم).\n(^٣) رواه الطبري ١٢/ ٤٥٢ (٣٦٣٧٤، ٣٦٣٧٨) وابن أبي حاتم كما في \"الدر المنثور\" ٦/ ٥٢١.\n(^٤) رواه الطبري ١٢/ ٤٥٢ - ٣٦٣٨٠، ٣٦٣٨٤).\n(^٥) هو تفسير ابن عباس وقتادة كما رواه الطبري عنهما ١١/ ٥٧٧، ٥٧٨ (٣٢٨٩١، ٣٢٨٩٥).\n(^٦) رواه الطبري ١١/ ٥٧٧ (٣٢٨٩٤).\n(^٧) عزاه ابن حجر في \"الفتح\" ٦/ ٢٩٦ إلى ابن أبي حاتم من طريق سماك، عن عكرمة، عنه.","vol":"19","page":30},{"text":"والإنس (^١)، ويقال لكل من دبَّ عليها.\nو﴿أَلْفَافًا﴾: واحده لف، وقيل: لفيف، وحكى الكسائي أنه جمع الجمع، ولف مثل حمر، وجمع لف: ألفاف، ومعنى ملتفة أي: يلتف بعضها على بعض، وقال أبو جعفر الطبري: اختلف أهل العربية في واحد الألفاف، فقال بعض نحوي البصرة: لف. وقال بعض نحوي الكوفة؛ لف ولفيف. قال: وإن شئت كان الألفاف جمعًا، وواحده جمع أيضًا، تقول: جنة لفاء، وجنات لفَ، ثم جمع السلف: ألفاف، وقال آخر منهم: لم يسمع شجرة لف، ولكن واحدها لفاء، وجمعها وجمع لف: ألفاف، (فهو جمع الجمع، والصواب من القول في ذلك: أن الألفاف) (^٢) جمع لف أو لفيف، وذلك أن أهل التأويل مجمعون على أن معناها: ملتفة، واللفاء هي الغليظة، وليس الالتفاف من الغلظ في شيء إلا أن يوجه أنه غلظ بالالتفاف فيكون ذلك حينئذ وجها (^٣).\nوقوله: (﴿غُلْبًا﴾: ملتفة). قال ابن عباس: غلب: غلاظ (^٤)، وقيل: الغلب: الأعتاق، وهي النخل، وقيل: الغلب: الحسان.\nوقوله: (﴿نَكِدًا﴾: قليلًا) (^٥). زاد جماعة: عشرًا. قال مجاهد: هو تمثيل يعني: أن في بني آدم الطيب والخبيث (^٦).\n_________\n(^١) رواه الطبري ١١/ ٥٧٧ (٣٢٨٩٣).\n(^٢) من (ص ١).\n(^٣) رواه الطبري ١٢/ ٤٠١.\n(^٤) عزاه الحافظ في \"الفتح\" ٦/ ٢٩٦ لابن أبي حاتم.\n(^٥) رواه الطبري ٥/ ٥٢٠ (١٤٧٩٨) وابن أبي حاتم ٥/ ١٥٠٤ (٨٦٢٠)، عن السدي.\n(^٦) رواه الطبري ٥/ ٥١٩ (١٤٧٩٥).","vol":"19","page":31},{"text":"<span data-type='title' id=toc-2256>٤ - باب صِفَةِ الشَّمْسِ وَالْقَمَرِ</span>\n﴿بِحُسْبَانٍ﴾ [الرحمن: ٥]\nقَالَ مُجَاهِدٌ: كَحُسْبَانِ الرَّحَى، وَقَالَ غَيْرُهُ: بِحِسَابٍ وَمَنَازِلَ لَا يَعْدُوَانِهَا. حُسْبَانٌ: جَمَاعَةُ حِسَابٍ مِثْلُ شِهَابٍ وَشُهْبَانٍ. ﴿ضُحَاهَا﴾ [الشمس: ١]: ضَوْءُهَا. ﴿أَنْ تُدْرِكَ الْقَمَرَ﴾ [يس: ٤٠]: لَا يَسْتُرُ ضَوْءُ أَحَدِهِمَا ضَوْءَ الآخَرِ، وَلَا يَنْبَغِي لَهُمَا ذَلِكَ. ﴿سَابِقُ النَّهَارِ﴾ [يس: ٤٠] يَتَطَالَبَانِ حَثِيثَينِ. ﴿نَسْلَخُ﴾ [يس: ٣٧]: نُخْرِجُ أَحَدَهُمَا مِنَ الآخَرِ، وَنُجْرِي كُلَّ وَاحِدٍ مِنْهُمَا. ﴿وَاهِيَةٌ﴾ [الحاقة: ١٦] وَهْيُهَا: تَشَقُّقُهَا. ﴿أَرْجَائِهَا﴾ [الحاقة: ١٧] مَا لَمْ يَنْشَقَّ مِنْهَا فَهْو عَلَى حَافَتهِ، كَقَوْلِكَ: عَلَى أَرْجَاءِ البِئْرِ أَغْطَشَ وَ﴿جَنَّ﴾ [الأنعام: ٧٦] أَظْلَمَ، وَقَالَ الحَسَنُ ﴿كُوِّرَتْ﴾ [التكوير: ١]: تُكَوَّرُ حَتَّى يَذْهَبَ ضَوْءُهَا، ﴿وَاللَّيْلِ وَمَا وَسَقَ (١٧)﴾ [الانشقاق: ١٧]: جَمَعَ مِنْ دَابَّةٍ ﴿اتَّسَقَ﴾ [الانشقاق: ١٨]: اسْتَوى. ﴿بُرُوجًا﴾ [الحجر: ١٦]: مَنَازِلَ الشَّمْسِ وَالْقَمَرِ. ﴿الْحَرُورُ﴾ [فاطر: ٢١]: بِالنَّهَارِ مَعَ الشَّمْسِ. وَقَالَ ابن عَبَّاسٍ: الحَرُورُ بِاللَّيْلِ، وَالسَّمُومُ بالنَّهَارِ، يُقَالُ: ﴿وَيُولِجُ﴾ يُكَوِّرُ. ﴿وَلِيجَةً﴾ [التوبة: ١٦]: كُلُّ شَيء أَدْخَلْتُهُ فِي شيْءٍ.\n\n٣١٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - لأَبِي ذَرٍّ حِينَ غَرَبَتِ الشَّمْسُ: «تَدْرِي أَيْنَ تَذْهَبُ؟». قُلْتُ: الله وَرَسُولُهُ أَعْلَمُ. قَالَ: «فَإِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ تَحْتَ العَرْشِ، فَتَسْتَأْذِنَ فَيُؤْذَنَ لَهَا، وَيُوشِكُ أَنْ تَسْجُدَ فَلَا يُقْبَلَ مِنْهَا، وَتَسْتَأْذِنَ","vol":"19","page":32},{"text":"فَلَا يُؤْذَنَ لَهَا، يُقَالُ لَهَا: ارْجِعِى مِنْ حَيْثُ جِئْتِ. فَتَطْلُعُ مِنْ مَغْرِبِهَا، فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (٣)﴾». [يس: ٣٨]. [٤٨٠٢، ٤٨٠٣، ٧٤٢٤، ٧٤٣٣ - مسلم: ١٥٩ - فتح ٦/ ٢٩٧]\n\n٣٢٠٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ المُخْتَارِ، حَدَّثَنَا عَبْدُ اللهِ الدَّانَاجُ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الشَّمْسُ وَالْقَمَرُ مُكَوَّرَانِ يَوْمَ القِيَامَةِ». [فتح ٦/ ٢٩٧]\n\n٣٢٠١ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ الْقَاسِمِ حَدَّثَهُ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّهُ كَانَ يُخْبِرُ عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ الشَّمْسَ وَالْقَمَرَ لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمُوهُمَا فَصَلُّوا». [انظر: ١٠٤٢ - مسلم: ٩١٤ - فتح ٦/ ٢٩٧]\n\n٣٢٠٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَاذْكُرُوا اللهَ». [انظر: ٢٩ - مسلم: ٩٠٧ - فتح ٦/ ٢٩٧]\n\n٣٢٠٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ أَنَّ عَائِشَةَ - ﵂ - أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - يَوْمَ خَسَفَتِ الشَّمْسُ قَامَ فَكَبَّرَ وَقَرَأَ قِرَاءَةً طَوِيلَةً، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: «سَمِعَ الله لِمَنْ حَمِدَهُ» وَقَامَ كَمَا هُوَ، فَقَرَأَ قِرَاءَةً طَوِيلَةً وَهْيَ أَدْنَى مِنَ القِرَاءَةِ الأُولَى، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْىَ أَدْنَى مِنَ الرَّكْعَةِ الأُولَى، ثُمَّ سَجَدَ سُجُودًا طَوِيلًا، ثُمَّ فَعَلَ في الرَّكْعَةِ الآخِرَةِ مِثْلَ ذَلِكَ، ثُمَّ سَلَّمَ وَقَدْ تَجَلَّتِ الشَّمْسُ، فَخَطَبَ النَّاسَ، فَقَالَ فِي كُسُوفِ الشَّمْسِ وَالْقَمَرِ: «إِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ، وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمُوهُمَا فَافْزَعُوا إِلَى الصَّلَاةِ». [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح ٦/ ٢٩٧]","vol":"19","page":33},{"text":"٣٢٠٤ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسٌ، عَنْ أَبِي مَسْعُودٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الشَّمْسُ وَالْقَمَرُ لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمُوهُمَا فَصَلُّوا». [انظر: ١٠٤١ - مسلم: ٩١١ - فتح ٦/ ٢٩٧]\nالشرح:\nأثر مجاهد رواه عبد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه، به (^١).\nوعن عبيد الله بن موسى، عن إسرائيل، عن أبي يحيى، عن مجاهد: يدوران في مثل قطب الرحى (^٢).\nوقول غيره: بحساب، كأنه يشير إلى ما رواه عبد ثنا جعفر بن عون، ثنا سفيان، عن إسماعيل بن أبي خالد، عن أبي مالك ﴿الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (٥)﴾ [الرحمن: ٥] قال: بحساب ومنازل (^٣).\nوقوله: (﴿ضُحَاهَا﴾: ضَوْءُهَا)، هو قول مجاهد (^٤) وعنه: إشراقها (^٥).\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٣٩، ورواه الطبري ١١/ ٥٧٤ (٣٢٨٦٧).\n(^٢) عزاه السيوطي في \"الدر المنثور\" ٦/ ١٩١ لعبد بن حميد، وابن جرير، وابن المنذر.\n(^٣) رواه الطبري ١١/ ٥٧٣ (٣٢٨٦١)، وبنحوه قال ابن عباس، ورواه عنه الطبري ١١/ ٥٧٣ (٣٢٨٥٩)، والحاكم ٢/ ٤٧٤ من طريق سماك عن عكرمة عن ابن عباس، وصححه. ورواه أيضًا عبد بن حميد وابن أبي حاتم كما في \"الدر المنثور\" ٦/ ١٩٠.\n(^٤) \"تفسير مجاهد\" ٢/ ٧٦٢، ورواه الطبري ١٢/ ٥٩٩ (٣٧٣٥٨). وبنحوه رواه الحاكم ٢/ ٥٢٤ عن مجاهد عن ابن عباس، وصححه.\n(^٥) رواه الفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" ٦/ ٦٠١.","vol":"19","page":34},{"text":"وقال قتادة: نهارها (^١). قال الفراء: وكذلك ﴿وَالضُّحَى (١)﴾ [الضحى: ١] هو النهار كله (^٢).\nوالمعروف في اللغة كما قاله ابن التين: أن الضحى إذا طلعت الشمس وبعد ذلك قليلًا، فإذا زاد قيل: الضحاء بالفتح والمد.\nومعنى (حثيثين): سريعين. وقال الضحاك: أي لا يزول الليل من قبل ضحى النهار (^٣). وقال الداودي: أي: لا يأتي الليل في غير وقته، قال: ويحتمل قوله: ﴿أَنْ تُدْرِكَ الْقَمَرَ﴾ أي: لا يكون ليلًا، وما ذكره في (﴿نَسْلَخُ﴾: نخرج)، هو كما قال، يقال: سلخت الشيء من الشيء: أزلته وخلصته حتى لم يبق منه شيء.\nوما ذكره في (﴿وَاهِيَةٌ﴾ متشققة) قاله القزاز. وقال ابن عباس: ضعيفة، وقيل: منحرفة. أي: ضعيفة جدًّا، من وهى يهي (^٤). و(﴿أَرْجَائِهَا﴾: أطرافها) (^٥). قاله ابن عباس و﴿جَنَّ عَلَيْهِ اللَّيْلُ﴾: غطى وأظلم كما ذكره.\nوقول الحسن رواه ابن أبي حاتم، عن أبي سعيد الأشج، ثنا إسماعيل بن علية، عن أبي رجاء، عنه، به (^٦).\nومعنى التكوير: لفها كلف العمامة، مثل كورت العمامة أكورها\n_________\n(^١) رواه الطبري ١٢/ ٥٩٩ (٣٧٣٥٧) وعزاه السيوطي في \"الدر المنثور\" ٦/ ٦٠١ لعبد بن حميد وابن أبي حاتم.\n(^٢) \"معاني القرآن\" ٣/ ٢٦٦، ٢٧٣.\n(^٣) رواه الطبري ١٠/ ٤٤٣ - ٢٩١٣٤.\n(^٤) السابق ١٢/ ٢١٤ (٣٤٧٧٧).\n(^٥) من تفسير مجاهد عند الطبري ١٢/ ٢١٥ (٣٤٧٧٩).\n(^٦) ذكره الحافظ في \"الفتح\" ٦/ ٢٩٨ وتعقبه بقوله: كأن هذا قبل أن يسمع حديث أبي هريرة في الباب.","vol":"19","page":35},{"text":"كورا، وكورتها تكويرًا: إذا لففتها (^١). وقال النحاس: تكورت الشيء وكورته لففته. وقال الربيع بن خيثم: كورت أي: رمي بها (^٢).\nيقال: طعنه فكوره إذا ألقاه، وما ذكره في ﴿وَسَقَ﴾ قاله ابن عباس (^٣)، وخص الليل بذلك؛ لأنه مجمع الأشياء، والنهار ينتشر فيه، وقيل: معنى ﴿وَسَقَ﴾ هنا: علا؛ لأن الليل يعلو كل شيء ويجلله ولا يمتنع منه شيء. وما ذكره في ﴿اتَّسَقَ﴾ هو قول ابن عباس (^٤).\nوقال مجاهد: هو مأخوذ من وسق؛ لأن الأصل فيه أوتسق أي: يجمع ضوؤه، وذلك في الليالي البيض.\nوقال ابن عرفة: ﴿اتَّسَقَ﴾: تتابع ليالي حتى ينتهي منتهاه، يريد في الزيادة والنقصان، وما ذكره في تفسير البروج أحد الأقوال. وقال أبو صالح: هي النجوم العظام (^٥). وقيل: هي قصور في السماء (^٦).\n_________\n(^١) بمثل هذا قال الطبري ورجحه مستدلًا بكلام العرب ١٢/ ٤٥٧، وهو قول الخطابي أيضًا في شرحه للبخاري انظر: أعلام الحديث ٢/ ١٤٧٥.\n(^٢) رواه الطبري ١٢/ ٤٥٧ (٣٦٤٠٩. ٣٦٤١٠).\n(^٣) رواه أبو عبيد في \"فضائل القرآن\" ص ٣٤٣، وابن أبي شيبة ٢/ ٤٤ (٦٢٧١)، والطبري ١٢/ ٥١١ (٢٦٧٥٦).\n(^٤) رواه الطبري ١٢/ ٥١٣ (٣٦٧٧٥)، ورواه عبد بن حميد، وابن أبي حاتم كما عزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤٩، وعن عكرمة بمثله، رواه الطبري ١٢/ ٥١٣ (٣٦٧٧٧).\n(^٥) رواه الطبري ٩/ ٤٠٤ (٢٦٤٤٦)، ورواه ابن أبي حاتم ٨/ ٢٧١٦ (١٥٣١١).\n(^٦) هو قول عطية بن سعد العوفي، ويحيى بن رافع، رواه عنهما الطبري ٩/ ٤٠٤ (٢٦٤٤٢، ٢٦٤٤٣)، وابن أبي حاتم ٨/ ٢٧١٦ (١٥٣٠٩، ١٥٣١٠). وهو القول الذي رجحه الطبري مستدلاًّ بأن ذلك يفسره القرآن، وكلام العرب كما في قوله ﴿وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ﴾ وفي قول الأخطل:\nكأنها برج رومي يشيده … بانٍ بجص وآجُرٍّ وأحجار","vol":"19","page":36},{"text":"وأثر ابن عباس ذكره ابن أبي زياد في \"تفسير ابن عباس\" (١).\nوقوله أولًا (﴿الْحَرُورُ﴾ بالنهار مع الشمس) هو قول أبي عبيدة (^٢)، وقيل: يعني به الضال والمهتدي. وقال الفراء: هو الحر الدائم ليلًا كان أو نهارًا، والسموم بالنهار خاصة (^٣). وقال ابن عزير: الحرور: ريح حارة تهب بالليل، وقد تكون بالنهار، والسموم بالنهار، وقد تكون بالليل.\nوما ذكره في ﴿يُولِجُ﴾ ظاهر، قيل: يولج ليل الصيف في نهاره، ويدخل نهار الشتاء في ليلة (^٤).\nثم ذكر البخاري في الباب ستة أحاديث.\nأحدها:\nحديث أَبِي ذَرٍّ قَالَ: قَالَ النَّبِيُّ - ﷺ - لأبِي ذَرٍّ حِينَ غَرَبَتِ الشَّمْسُ: \"تَدْرِي أَيْنَ تَذْهَبُ؟ \". قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"فَإِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ تَحْتَ العَرْشِ، فَتَسْتَأْذِنَ فَيُؤْذَنَ لَهَا، وَيُوشِكُ أَنْ تَسْجُدَ فَلَا يُقْبَلَ مِنْهَا، وَتَسْتَأْذِنَ فَلَا يُؤْذَنَ لَهَا، يُقَالُ لَهَا: ارْجِعِي مِنْ حَيْثُ جِئْتِ. فَتَطْلُعُ مِنْ مَغْرِبِهَا، فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ العَزِيزِ الْعَلِيمِ (٣٨)﴾ [يس: ٣٨].\nالشرح:\nقوله: (\"تَدْرِي أَيْنَ تَذْهَبُ؟ \") أراد إعلامه.\n_________\n(١ (قال الحافظ في \"الفتح\" ٦/ ٢٩٩: لم أره موصولًا عنه. وهو من قول رؤبة بن العجاج، ذكره أبو عبيدة في \"المجاز\" ٢/ ١٥٤.\n(^٢) \"مجاز القرآن\" ٢/ ١٥٤.\n(^٣) نقله عنه الطبري في \"التفسير\" ١٠/ ٤٠٦.\n(^٤) هو قول أبي عبيدة كما ذكره الحافظ في \"الفتح\" ٦/ ٢٩٩.","vol":"19","page":37},{"text":"وقوله: (\"فَتَسْتَأْذِنَ\") يدل على أنها تعقل، وكذلك قوله: \"تَسْجُدَ\".\nوقوله: (\"يُوشِكُ أَنْ تَسْجُدَ فَلَا يُقْبَلَ مِنْهَا\") يقول: لا يؤذن لها حتى تسجد.\nوقوله: (\"فتَسْتَأْذِنَ فَلَا يُؤْذَنَ لَهَا\") يريد بالسير إلى مطلعها.\nوقوله: (﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾)، وفي الكهف: ﴿تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ﴾ [الكهف: ٨٦].\nوقوله: (قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ) أي: هل تذهب إلى تحت العرش؟ أو تكون هي الذاهبة؟\nوقرأ ابن عباس: (لا مستقر لها) (^١) أي: هي جارية لا تثبت، تطلع كل يوم في مطلع وتغرب في آخر لا تعود إليه إلا في مثل ذلك في العام، حتى يكون طلوعها من حيث غروبها.\nوقيل: ﴿تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ أي: إلى أبعد منازلها في الغروب، ثم ترجع فلا تجاوزه.\nقال ابن الجوزي: ربما أشكل الأمر في هذا الحديث على من لم يتبحر في العلم فقال: نحن نراها تغيب في الأرض، وقد أخبر تعالى: أنها تغيب في عين حمئة، فإذا دارت تحت الأرض وصعدت فأين هي من العرش؟\nفالجواب: أن الأرضين السبع في ضرب المثال كقطب رحى، والعرش لعظم ذاته كالرحى، فأينما سجدت الشمس سجدت تحت العرش وذلك مستقرها.\n_________\n(^١) وهي أيضًا قراءة ابن مسعود انظر \"شواذ القرآن\" لابن خالويه ص ١٢٧، و\"تفسير القرطبي\" ١٥/ ٢٨.","vol":"19","page":38},{"text":"وقال ابن العربي: أنكر قوم من أهل الغفلة اقتداءً بأهل الإلحاد سجودها، وهو صحيح ممكن، وتأوله قوم على ما هي عليه من التسخير الدائم، وأنه يعني بالعرش الملك. يعني: المخلوقات، وعلى مذهب الملحدة أنه تحتها في التحت غيرها وفوقها من الفوق غيرها في جميع سيرها، فلا يصح أن تكون ساجدة تحت العرش، وعلى التأويل الأول يصح أن تخرج عن مجراها والقدرة تشهد له، وعلى الثاني يكون المعنى في وجه المجاز ساجدة أبدًا.\nوقوله: \"تَحْتَ العَرْشِ\" يريد تحت الملك أي: القهر والسلطان، وهي تستأذن في السير فيؤذن لها حتى يقال لها: ارجعي. فتطلع من مغربها، وتذهب الهيئة المدبرة فيها، وبعد الرجوع يكون التكوير (^١).\nوقوله: \"تَحْتَ العَرْشِ\" صحيح؛ لأن الكل من الأرض تحت العرش، بل العالم جميعه.\nوقراءة الجماعة: ﴿لِمُسْتَقَرٍّ لَهَا﴾ أي: في حرج دائمة إن طلعت غربت أو سجدت سارت، وقراءة ابن عباس سلفت، وهي قراءة ابن مسعود وعكرمة وعلي بن الحسين والكسائي في رواية الدوري. وفي \"ربيع الأبرار\" قال طاوس: ورب هذا البيت إن هذا القمر يبكي من خشية الله تعالى ولا ذنب له. وسيأتي بزيادة في ذلك في التفسير في سورة الأنعام والحشر إن شاء الله تعالى.\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - أنه قَالَ: \"الشَّمْسُ وَالْقَمَرُ مُكَوَّرَانِ يَوْمَ القِيَامَةِ\". وهو من أفراده.\n_________\n(^١) \"عارضة الأحوذي\" ٩/ ٣٠.","vol":"19","page":39},{"text":"وفيه عبد الله الدَّاناج: وهو ابن فيروز -والداناه، وهو العالم بالفارسية- بصري، وليس له في البخاري غيره (^١) أما عبد الله بن الديلمي فذاك آخر تابعي لم يخرج له في الصحيح، خرج له مسلم وأبو داود وابن ماجه (^٢).\nقال الخطابي: روي في هذا الحديث زيادة لم يذكرها أبو عبد الله، وهي ما حدثنا ابن الأعرابي، ثنا عباس الدوري، ثنا يونس بن محمد، ثنا عبد العزيز بن المختار، عن عبد الله الدَّاناج: شهدت أبا سلمة، ثنا أبو هريرة - ﵁ -، عن رسول الله - ﷺ - أنه قال: \"إن الشمس والقمر ثوران يكوران في النار يوم القيامة\". قال الحسن: وما ذنبهما؟ قال أبو سلمة: أنا أحدثك عن رسول الله - ﷺ - وأنت تقول: ما ذنبهما؟ فسكت الحسن (^٣).\nوروى أبو داود الطيالسي في \"مسنده\" عن يزيد الرقاشي، عن أنس مرفوعًا: \"إن الشمس والقمر ثوران عقيران في النار\" (^٤) وذكره أبو مسعود الدمشقي في بعض نسخ \"أطرافه\" موهمًا أن ذلك في الصحيح، وذكر ابن وهب في كتاب \"الأموال\" عن عطاء بن يسار أنه تلا هذِه الآية ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ [القيامة:٩] فقال: يجمعان يوم القيامة ثم يقذفان في النار فتكون نار الله الكبرى. وعن كعب الأحبار: يجاء بهما كأنهما ثوران عقيران فيقذفان في النار.\n_________\n(^١) انظر ترجمته في \"الثقات\" لابن حبان ٥/ ٣٩، و\"تهذيب الكمال\" ١٥/ ٤٣٧ (٣٤٨٥).\n(^٢) انظر ترجمته في \"الثقات\" لابن حبان ٥/ ٣٣، و\"تهذيب الكمال\" ١٥/ ٤٣٥ (٣٤٨٤).\n(^٣) \"أعلام الحديث\" ٢/ ١٤٧٥، وأخرجه الطحاوي في \"شرح مشكل الآثار\" ١/ ١٧٠ (١٨٣).\n(^٤) \"مسند الطيالسي\" ٢/ ٥٧٤ (٢٢١٧).","vol":"19","page":40},{"text":"وروى عكرمة عن ابن عباس فيما ذكره الطبري عن محمد بن منصور الأيلي، ثنا خلف بن واصل، ثنا أبو نعيم، عن مقاتل بن حيان، عنه تكذيب كعب في قوله.\nوقال: هذِه يهودية يريد إدخالها في الإسلام، الله أكرم وأجل من أن يعذب على طاعته، ألم تر إلى قوله تعالى: ﴿وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ﴾ [إبراهيم: ٣٣] يعني: دوبهما في طاعته (^١)، فكيف يعذب عبدين أثنى الله عليهما؟ ثم حدث عن رسول الله - ﷺ - حديثًا فيه: أن الله لما أبرم خلقه فلم يبق من خلقه غير آدم، خلق الشمس من نور عرشه، فأما ما كان في سابق علمه أنه أبدعها شمسًا، فإنه خلقها مثل الدنيا ما بين مشارق الأرض ومغاربها، وأما ما كان في علمه أن يطمسها ويحولها قمرًا، فإنه دون الشمس في العظم، ولكن إنما يرى مغربها من شدة ارتفاع السماء، فلو نزَّل الله الشمس والقمر كما خلقهما لم يكن يعرف الليل ولا النهار من الليل، فأرسل جبريل فأمرَّ جناحه على وجه القمر -وهو يومئذ شمس- ثلاث مرات فطمس عنه الضوء وبقي فيه النور (^٢)، فالسواد الذي ترونه في القمر شبه الخطوط فهو أثر المحو، ثم خلق الشمس عجلة من ضوء نور العرش، لها ثلاثمائة وستون عروة، ووكل بها ثلاثمائة وستين ملكًا، كل ملك معلق بعروة من تلك العرى، ووكل بالقمر وعجلته ثلاثمائة وستين ملكًا، كالشمس، وخلق له مشارق ومغارب في قطري الأرض وكنفي السماء، ثمانين ومائة عين في المغرب طينة سوداء، وثمانين ومائة عين في المشرق مثل ذلك طينة سوداء تفور غليًا كغلي القدر، فكل\n_________\n(^١) \"تفسير الطبري\" ٧/ ٤٥٨ (٢٠٨٢٦).\n(^٢) انظر: \"تفسير القرطبي\" ١٠/ ١٩٩.","vol":"19","page":41},{"text":"يوم وكل ليلة لها مطلع جديد ومغرب جديد، وخلق الله بحرًا دون السماء مقدار ثلاث فراسخ، وهو موج (مكفوف) (^١) قائم في الهواء لا يقطر قطره، والبحار كلها ساكنة، وذلك البحر جار في سرعة السهم وانطلاقه في الهواء مستويًا كأنه جبل ممدود، تجري الشمس والقمر بحسبان في لجته، فذلك قوله: ﴿كُلٌّ فِي فَلَكٍ يَسْبَحُونَ﴾ [الأنبياء: ٣٣] والفلك: دوران العجلة في لجة ذلك البحر، فلو بدت الشمس من ذلك البحر لأحرقت كل شيء، ولو بدا القمر لافتتن به أهل الأرض حتى يعبدوه. وفي آخره: يجاء بالقمر والشمس أسودين مكدرين ترعد فرائصهما، فإذا كانا حيال العرش سجدا وقالا: إلهنا قد علمت طاعتنا لك فلا تعذبنا بعبادة المشركين إيانا، فيقول -جل وعز-: صدقتما وإني معيدكما إلى ما بدأتكما منه، وإني خلقتكما من نور عرشي، ارجعا إليه. فيرجعان ويختلطا بنور العرش، فذلك قوله: ﴿يُبْدِئُ وَيُعِيدُ﴾ [البروج: ١٣] وفي آخره أن كعبًا جاء إلى ابن عباس واعتذر إليه بأنه ذكر ذلك عن كتاب دارس، وأنت تذكر عن كتاب محفوظ جديد عن سيد الأنبياء، وسأله أن يحدثه الحديث ليحفظه، فأعاده له (قلما تخرم) (^٢) حرفًا.\nوفيه: وإذا أراد الله أن يبتلي الشمس والقمر فيري العباد آية فيستعتبهم جرت الشمس من العجلة (فتقع في نجم) (^٣) ذلك البحر وهو الفلك، فإذا (أراد) (^٤) الله أن يعظم الآية ويشدد تخويف العباد،\n_________\n(^١) في (ص ١): ملفوف.\n(^٢) في (ص ١): فما تحرف.\n(^٣) في (ص ١): قال: فتقع في عمق.\n(^٤) في (ص ١): أحب.","vol":"19","page":42},{"text":"وقعت الشمس كلها. يعني: لا يبقى منها على العجلة، فذلك حين يظلم النهار وتبدو النجوم، وهو المنتهى من كسوفها، فإذا أراد أن يجعل الله آية دون آية، وقع منها النصف أو الثلث أو الثلثان في الماء، ويبقى سائر ذلك على العجلة، وهو كسوف دون كسوف، فأي ذلك كان صارت الملائكة الموكلون بالعجلة فرقتين فرقة منها يقبلون على الشمس فيجرونها نحو العجلة، والأخرى يقبلون على العجلة فيجرونها نحو الشعمس، فإذا أخرجوها كلها اجتمعت الملائكة كلهم، فاحتملوها حتى يضعوها على العجلة فيحمدون الله على ما قواهم، ويتعلقون بعرى العجلة، ويجرونها في الفلك بالتسبيح، فإذا بلغوا بها المغرب أدخلوها تلك العين، فيسقط من أفق السماء في العين، قال: فإذا غربت الشمس رفع بها من سماء إلى سماء في سرعة طيران الملائكة حتى بلغوا بها السماء السابعة العليا حتى تكون تحت العرش، فتخر ساجدة ويسجد معها الموكلون بها، فإذا وصلت إلى هذِه السماء فذلك حين ينفجر الصبح، فإذا وصلت إلى هذا الوجه من السماء فذلك حين يمضي النهار.\nقال الطبري: في إسناده نظر.\nوعن مجاهد: السواد الذي في القمر خلقه الله كذلك، وكذا روي عن قتادة. وليس بين قول ابن عباس وما أسلفنا عن غيره خلف، ويؤيد قول غيره قوله تعالى: ﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللهِ حَصَبُ جَهَنَّمَ﴾ الآية [الأنبياء: ٩٨] وأيضًا فليس تكويرهما في النار عذابًا لهما كما أجاب به الخطابي، ولكنه تبكيت لعبدتهما الذين عبدوهما في الدنيا؛ ليعلموا أن عبادتهم إياهما كانت باطلًا، وهذا","vol":"19","page":43},{"text":"كما روي أن الذباب كله في النار (^١)، ولا ذنب لها، والمعنى في ذلك: لتكون عقوبة لأهل النار يتأذون بها كما يتأذون بالحيات وشبهها (^٢).\nقال الإسماعيلي: وقد جعل الله في النار ملائكة وليست تتأذى بها ولا تعذب بها، وحجارة يعذب بها أهل النار، فيجوز أن يجعل الشمس والقمر عذابًا في النار لأهل النار، أو بآلة من آلات العذاب نعوذ بالله من النار.\nوقيل: إنهما خلقا من النار فعادا إليها، حكاه ابن التين.\nقال الخطابي: معنى التكوير في الشيء: البسط. أي: يلف بعضه على بعض كالثوب ونحوه، وعند المفسرين في قوله: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ [التكوير: ١] قالوا: يجمع ضوؤها ويلف كما تلف العمامة (^٣)، وقد أسلفناه.\nوفي \"الموضوعات\" للنقاش عن ابن مسعود مرفوعًا: \"تكلم ربنا بكلمتين سير أحدهما شمسًا والأخرى قمرًا، وكلاهما من النور، ويعودان يوم القيامة إلى الجنة\".\nالحديث الثالث:\nحديث ابن عَبَّاسٍ: \"إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَاذْكُرُوا اللهَ\".\n_________\n(^١) رواه البزار (٣٤٩٨)، والطبراني ١٢/ ٣٨٩ (١٣٤٣٦) عن ابن عمر. و١٢/ ٣٩٨ (١٣٤٦٨) وفي \"الأوسط\" ٢/ ١٦٠ (١٥٧٥).\nوقال الهيثمي في \"المجمع\" ٤/ ٤١: رواه الطبراني في \"الكبير\" و\"الأوسط\" بأسانيد ورجال بعضها ثقات كلهم، ورواه البزار باختصار.\n(^٢) \"أعلام الحديث\" ٢/ ١٤٧٦ - ١٤٧٧.\n(^٣) \"أعلام الحديث\" ٢/ ١٤٧٥.","vol":"19","page":44},{"text":"الرابع: حديث اين عُمَرَ قبله.\nالخامس: حديث عَائِشَةَ في الكسوف بطوله.\nالسادس: حديث ابن مَسْعُودٍ: \"الشَّمْسُ وَالْقَمَرُ لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ\".\nوحديث ابن عباس سلف في الصلاة (^١)، والباقي في الكسوف.\n_________\n(^١) سلف برقم (٧٤٨).","vol":"19","page":45},{"text":"<span data-type='title' id=toc-2257>٥ - باب قول الله تعالى: ﴿وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ﴾</span>\n﴿قَاصِفًا﴾ [الإسراء: ٦٩] تَقْصِفُ كُلَّ شَيْءٍ. ﴿لَوَاقِحَ﴾ [الحجر: ٢٢] مَلَاقِحَ مُلْقِحَةً. ﴿إِعْصَارٌ﴾ [البقرة: ٢٦٦] رِيحٌ عَاصِفٌ، تَهُبُّ مِنَ الأَرْضِ إِلَى السَّمَاءِ كَعَمُودٍ فِيهِ نَارٌ. ﴿صِرٌّ﴾ [آل عمران:١١٧] بَرْدٌ. ﴿بُشْرًا﴾ مُتَفَرِّقَةً.\n\n٣٢٠٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ». [انظر\n\n١٠٣٥ - مسلم: ٩٠٠ - فتح ٦/ ٣٠٠]\n\n٣٢٠٦ - حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ عَائِشَةَ - ﵂قَالَتْ: كَانَ النَّبِيُّ - ﷺ - إِذَا رَأَى مَخِيلَةً فِي السَّمَاءِ أَقْبَلَ وَأَدْبَرَ وَدَخَلَ وَخَرَجَ وَتَغَيَّرَ وَجْهُهُ، فَإِذَا أَمْطَرَتِ السَّمَاءُ سُرِّيَ عَنْهُ، فَعَرَّفَتْهُ عَائِشَةُ ذَلِكَ، فَقَالَ النَّبِيُّ - ﷺ -: «مَا أَدْرِي لَعَلَّهُ كَمَا قَالَ قَوْمٌ ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ﴾». [الأحقاف: ٢٤] الآيَةَ. [٤٨٢٩ - مسلم: ٨٩٩ - فتح ٦/ ٣٠٠]\nالشرح:\nمعنى (تقصف كل شيء) (^١): تكسره. قال عبد الله بن عمر: الرياح ثمانية: أربع عذاب وأربع رحمة، فالرحمة: الناشرات، والذاريات، والمرسلات، والمبشرات.\nوأما العذاب: فالعاصف، والقاصف، وهما في البحر، والصرصر، والعقيم وهما في البر (^٢).\n_________\n(^١) هو قول أبي عبيدة كما ذكره في \"المجاز\" ١/ ٣٨٥، وبنحوه قال قتادة كما رواه عنه الطبري في \"التفسير\" ٨/ ١١٤ (٢٢٥٠٥).\n(^٢) رواه ابن أبي حاتم عن عبد الله بن عمرو كما ذكره ابن كثير في \"تفسيره\" ٣/ ٤٨١.","vol":"19","page":46},{"text":"وقوله (﴿لَوَاقِحَ﴾: ملاقح) أي: جمع ملقحة وملقح، ثم حذفت منه الزوائد.\nهذا قول أبي عبيدة وغيره (^١)، وأنكره بعضهم وقال: هو بعيد جدًّا؛ لأن حذف الزوائد إنما يجوز من مثل هذا في الشعر، ولكنه جمع لاقحة ولاقح بلا خلاف، وهو على أحد معنيين لاقح في الثاني: ذات اللقاح.\nوقال ابن السكيت: اللواقح: الحامل. وهذا المعنى الثاني، والعرب تقول للجنوب: لاقح وحامل، وللشمال: حافل وعقيم. قال تعالى: ﴿حَتَّى إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا﴾ [الأعراف: ٥٧] فأقلت وحملت واحد، وقال ابن مسعود: لواقح: تحمل الريح الماء فتلقح السحاب، وتمر به فتدر كما تدر اللقحة ثم تمطر (^٢).\nقال ابن عباس: ثم تلقح الرياح الشجر والسحاب وتمرُّ به (^٣).\nوقال الأزهري: جعل الريح لاقحًا؛ لأنها فعل السحاب وتصرفه، ثم تمر به فتستدره (^٤).\nوقوله: (﴿إِعْصَارٌ﴾: ريح عاصف) إلى آخره. قال ابن عباس: هي الريح الشديدة (^٥). وقال غيره: ريح عاصف: فيها سموم. قال بعضهم: هي التي يسميها الناس الزوبعة.\n_________\n(^١) \"مجاز القرآن\" ١/ ٣٤٨.\n(^٢) رواه الطبري ٧/ ٥٠٥ (٢١٠٩٧).\n(^٣) السابق ٧/ ٥٠٦ (٢١١٠٧).\n(^٤) \"تهذيب اللغة\" ٤/ ٣٢٨٥ مادة (لقح).\n(^٥) رواه الطبري ٣/ ٨٧ (٦١٠٤) وابن أبي حاتم ٢/ ٥٢٤ (٢٧٧٩) والحاكم ٢/ ٢٨٣ وصححه.","vol":"19","page":47},{"text":"وقوله: (\"نُشُرًا\": متفرقة) (^١). قال غيره: معنى ﴿نُشُرًا﴾ أحيانًا بالسحاب التي فيها المطر الذي به الحياة، ونشرًا: جمع نشور، وروي عن عاصم: ﴿بُشْرًا﴾ كأنه جمع بشر. قال محمد اليماني: ﴿بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ﴾ [الأعراف: ٥٧] أي: المطر. وقوله: ﴿أَرْسَلَ الرِّيَاحَ﴾ [الفرقان: ٤٨] أكثر القراء يقرءون ما كان للعذاب بالإفراد، وما كان للرحمة بالجمع (^٢)، وفي الحديث أنه - ﵇ - كان إذا هبت الريح يقول: \"اللهم اجعلها رياحًا ولا تجعلها ريحا\" (^٣).\nوقيل: إنما كان هكذا؛ لأن ما يأتي للرحمة ثلاثة أرياح: الصبا، والشمال، والجنوب، والرابعة الدبور، ولا يكاد يأتين بمطر. فقيل لما يأتين بالرحمة: رياح؛ لهذا.\nثم ذكر فيه حديث ابن عَبَّاسٍ، عَنِ رسول الله - ﷺ - قَالَ: \"نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ\". وقد سلف في الاستسقاء.\n_________\n(^١) هو تفسير أبي عبيدة كما في \"المجاز\" ١/ ٢١٦. وهي بضم النون والشين قرأها الحرميان (نافع وابن كثير) وأبو عمرو وحجتهم أنها جمع نشور، ونشور بمعنى ناشر وهو بمعنى محيي، فجعل الريح ناشرة للأرض. أي: محيية لها. وفيها قراءات أخرى، انظر توجيهها في \"الكشف عن وجوه القراءات\" لمكي القيسي ١/ ٤٦٥، \"الحجة في القراءات\" ٤/ ٣٧، ٣٨.\n(^٢) انظر القراءات فيها وتوجيهها في \"الكشف عن وجوه القراءات\" ١/ ٢٧٠ - ٢٧١.\n(^٣) رواه الشافعي في \"مسنده\" بترتيب السندي ١/ ١٧٥ (٥٠٢)، وأبو يعلى في \"مسنده\" ٤/ ٣٤١ (٢٤٥٦) والطبراني في \"المعجم الكبير\" ١١/ ٢١٣ (١١٥٣٣) من حديث الحسين بن قيس، عن عكرمة، عن ابن عباس به. وقال الهيثمي في \"المجمع\" ١٠/ ١٣٥ (١٧١٢٦): فيه حسين بن قيس الملقب بحنش، وهو متروك، وبقية رجاله رجال الصحيح. وأنكره الطحاوي في \"مشكل الآثار\" ٢/ ٣٧٩ (١٣٨)، وضعفه الألباني في \"الضعيفة\" (٤٢١٧).","vol":"19","page":48},{"text":"وحديث عائشة قالت: كان النبي - ﷺ - إذا رأى مخيلة في السماء أقبل وأدبر ودخل وخرج وتغير وجهه، فإذا أمطرت سري عنه فعرفته عائشة ذلك فقال: \"وما أدري لعله كما قال قوم ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا﴾ \".\nوذكره البخاري في موضع آخر عنهما بلفظ: \"ما يؤمنني أن يكون فيه عذاب\" (^١) وللنسائي: إذا رأى مخيلة يعني: الغيم (^٢).\nالمَخِيلَةً: السحابة التي يخال بها المطر، وهي الخال أيضًا، يقال: رأيت خالًا في السماء، ومنه: تخيلت السماء: تهيأت للمطر.\nوقال الداودي: المخيلة: سحاب وريح متغيرة على غير ما يعهد. وفعل ذلك خوفًا على أمته.\nوقوله: (فَإِذَا أَمْطَرَت) قال الهروي: جاء في التفسير: أمطرنا في الرحمة، ومطرنا في العذاب. وأما في كلام العرب فسواء. وعند أبي ذر بإسقاط الألف.\nونقل عياض عن المفسرين أنهم وجدوه في القرآن في مواضع با لألف. والصحيح أنهما بمعنى، ألا تراهم. قالوا: ﴿هَذَا عَارِضٌ مُمْطِرُنَا﴾ [الأحقاف: ٢٤] وإنما ظنوه مطر رحمة فقيل لهم: ﴿بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ﴾ [الأحقاف: ٢٤].\nومعنى (سرِّي عنه): كشف ما (خامره) من الوجل، يقال: سروت الحبل عن الفرس: إذا نزعته عنه.\n_________\n(^١) سيأتي برقم (٤٨٢٩) كتاب: التفسير، باب: قوله ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ﴾.\n(^٢) \"السنن الكبرى\" ١/ ٥٦٢.","vol":"19","page":49},{"text":"وقوله: \"ما يؤمنني أن يكون فيه عذاب\" قال ابن العربي: كيف تليتم هذا مع قوله تعالى: ﴿وَمَا كَانَ الله لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾ [الأنفال: ٣٣].\nوالجواب: أن الآية قبل الحديث؛ لأنها كرامة لرسول الله - ﷺ -، ودرجة رفيعة لا تحط بعد أن وقعت، فإن الله لم يعذبهم لأسلافهم لكونه في أصلابهم، ولم يعذبهم لوجوده فيهم، ولم يعذبهم وهم يستغفرون بعد ذهابه.\nواستنبطت الصوفية من ذلك أن الإيمان الذي في القلوب أيضًا يمنع من تعذيب أبدانهم كما كان وجوده فيهم مانعًا منه (^١).\nفصل:\nقوله: \"نُصِرْتُ بِالصَّبَا\" هي القبول التي تهب من مطلع الشمس، سميت القبول؛ لأنها تقابل باب البيت.\nو\"الدَّبُورِ\": الغربية التي تقابل الصبا، سميت بذلك؛ لأنها تأتي من دبر الكعبة.\nوقال الداودي: الصبا هي الجنوب، وهي التي تأتي عن يمين مستقبل الشمس.\nقال: وقوله: (\"نُصِرْتُ بِالصَّبَا\") إذا قابل العدو وكانت الريح من وراء ظهره، وسميت قبولًا؛ لأنها تأتي من جهة القيام الأول.\nوقال ابن فارس؛ لأنها تقابل الدبور (^٢).\n_________\n(^١) \"عارضة الأحوذي\" ١٢/ ١٤٠.\n(^٢) \"مقاييس اللغة\" ص ٨٤٢ مادة (قبل).","vol":"19","page":50},{"text":"<span data-type='title' id=toc-2258>٦ - باب ذِكْرِ المَلَائِكَةِ</span>\nوَقَالَ أَنَسٌ قَالَ عَبْدُ اللهِ بْنُ سَلَامٍ لِلنَّبِيِّ - ﷺ -: إِنَّ جِبْرِيلَ - ﵇ - عَدُوُّ اليَهُودِ مِنَ المَلَائِكَةِ. وَقَالَ ابْنُ عَبَّاسٍ ﴿لَنَحْنُ الصَّافُّونَ﴾: [الصافات: ١٦٥] الْمَلَائِكَةُ. [انظر: ٣٣٢٩]\n\n٣٢٠٧ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ.\nوَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ وَهِشَامٌ قَالَا: حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «بَيْنَا أَنَا عِنْدَ البَيْتِ بَيْنَ النَّائِمِ وَالْيَقْظَانِ -وَذَكَرَ بَيْنَ الرَّجُلَيْنِ- فَأُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مُلِئَ حِكْمَةً وَإِيمَانًا، فَشُقَّ مِنَ النَّحْرِ إِلَى مَرَاقِّ الْبَطْنِ، ثُمَّ غُسِلَ البَطْنُ بِمَاءِ زَمْزَمَ، ثُمَّ مُلِئَ حِكْمَةً وَإِيمَانًا، وَأُتِيتُ بِدَابَّةٍ أَبْيَضَ دُونَ البَغْلِ وَفَوْقَ الحِمَارِ الْبُرَاقُ، فَانْطَلَقْتُ مَعَ جِبْرِيلَ حَتَّى أَتَيْنَا السَّمَاءَ الدُّنْيَا قِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ: مَنْ مَعَكَ؟ قِيلَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، وَلَنِعْمَ المَجِيءُ جَاءَ. فَأَتَيْتُ عَلَى آدَمَ، فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: مَرْحَبًا بِكَ مِنِ ابْنٍ وَنَبِيٍّ. فَأَتَيْنَا السَّمَاءَ الثَّانِيَةَ، قِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ: مَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ - ﷺ -. قِيلَ: أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، وَلَنِعْمَ المَجِيءُ جَاءَ. فَأَتَيْتُ عَلَى عِيسَى وَيَحْيَى، فَقَالَا: مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ. فَأَتَيْنَا السَّمَاءَ الثَّالِثَةَ، قِيلَ: مَنْ هَذَا؟ قِيلَ: جِبْرِيلُ. قِيلَ: مَنْ مَعَكَ؟ قِيلَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ وَلَنِعْمَ المَجِيءُ جَاءَ. فَأَتَيْتُ يُوسُفَ فَسَلَّمْتُ عَلَيْهِ، قَالَ: مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ فَأَتَيْنَا السَّمَاءَ الرَّابِعَةَ، قِيلَ: مَنْ هَذَا؟ قِيلَ: جِبْرِيلُ. قِيلَ: مَنْ مَعَكَ؟ قِيلَ: مُحَمَّدٌ - ﷺ -. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قِيلَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، وَلَنِعْمَ المَجِيءُ جَاءَ. فَأَتَيْتُ عَلَى إِدْرِيسَ فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: مَرْحَبًا مِنْ أَخٍ وَنَبِيٍّ. فَأَتَيْنَا السَّمَاءَ الخَامِسَةَ، قِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قِيلَ:","vol":"19","page":51},{"text":"مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، وَلَنِعْمَ المَجِيءُ جَاءَ. فَأَتَيْنَا عَلَى هَارُونَ، فَسَلَّمْتُ عَلَيْهِ فَقَالَ: مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ. فَأَتَيْنَا عَلَى السَّمَاءِ السَّادِسَةِ، قِيلَ: مَنْ هَذَا؟ قِيلَ: جِبْرِيلُ. قِيلَ: مَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ - ﷺ -. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ مَرْحَبًا بِهِ، وَلَنِعْمَ المَجِيءُ جَاءَ. فَأَتَيْتُ عَلَى مُوسَى، فَسَلَّمْتُ [عَلَيْهِ] فَقَالَ: مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ. فَلَمَّا جَاوَزْتُ بَكَى. فَقِيلَ: مَا أَبْكَاكَ؟ قَالَ: يَا رَبِّ، هَذَا الغُلَامُ الذِي بُعِثَ بَعْدِي يدخلُ الجَنَّةَ مِنْ أُمَّتِهِ أَفْضَلُ مِمَّا يدخلُ مِنْ أُمَّتِي. فَأَتَيْنَا السَّمَاءَ السَّابِعَةَ، قِيلَ: مَنْ هَذَا؟ قِيلَ: جِبْرِيلُ. قِيلَ: مَنْ مَعَكَ؟ قِيلَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ مَرْحَبًا بِهِ، وَنِعْمَ المَجِيءُ جَاءَ. فَأَتَيْتُ عَلَى إِبْرَاهِيمَ، فَسَلَّمْتُ عَلَيْهِ فَقَالَ: مَرْحَبًا بِكَ مِنِ ابْنٍ وَنَبِيٍّ، فَرُفِعَ لِيَ البَيْتُ الْمَعْمُورُ، فَسَأَلْتُ جِبْرِيلَ، فَقَالَ: هَذَا البَيْتُ الْمَعْمُورُ يُصَلِّي فِيهِ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ، إِذَا خَرَجُوا لَمْ يَعُودُوا إِلَيْهِ آخِرَ مَا عَلَيْهِمْ، وَرُفِعَتْ لِي سِدْرَةُ المُنْتَهَى فَإِذَا نَبِقُهَا كَأَنَّهُ قِلَالُ هَجَرٍ، وَوَرَقُهَا كَأَنَّهُ آذَانُ الفُيُولِ، في أَصْلِهَا أَرْبَعَةُ أَنْهَارٍ: نَهْرَانِ بَاطِنَانِ، وَنَهْرَانِ ظَاهِرَانِ، فَسَأَلْتُ جِبْرِيلَ، فَقَالَ: أَمَّا الْبَاطِنَانِ فَفِي الجَنَّةِ، وَأَمَّا الظَّاهِرَانِ النِّيلُ وَالْفُرَاتُ، ثُمَّ فُرِضَتْ عَلَيَّ خَمْسُونَ صَلَاةً، فَأَقْبَلْتُ حَتَّى جِئْتُ مُوسَى، فَقَالَ: مَا صَنَعْتَ؟ قُلْتُ: فُرِضَتْ عَلَيَّ خَمْسُونَ صَلَاةً. قَالَ: أَنَا أَعْلَمُ بِالنَّاسِ مِنْكَ، عَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ المُعَالَجَةِ، وَإِنَّ أُمَّتَكَ لَا تُطِيقُ، فَارْجِعْ إِلَى رَبِّكَ فَسَلْهُ. فَرَجَعْتُ فَسَأَلْتُهُ، فَجَعَلَهَا أَرْبَعِينَ، ثُمَّ مِثْلَهُ ثُمَّ ثَلَاثِينَ، ثُمَّ مِثْلَهُ فَجَعَلَ عِشْرِينَ، ثُمَّ مِثْلَهُ فَجَعَلَ عَشْرًا، فَأَتَيْتُ مُوسَى، فَقَالَ مِثْلَهُ، فَجَعَلَهَا خَمْسًا، فَأَتَيْتُ مُوسَى، فَقَالَ: مَا صَنَعْتَ؟ قُلْتُ: جَعَلَهَا خَمْسًا، فَقَالَ: مِثْلَهُ، قُلْتُ: سَلَّمْتُ بِخَيْرٍ، فَنُودِىَ: إِنِّي قَدْ أَمْضَيْتُ فَرِيضَتِي وَخَفَّفْتُ عَنْ عِبَادِي، وَأَجْزِي الحَسَنَةَ عَشْرًا». وَقَالَ هَمَّامٌ، عَنْ قَتَادَةَ، عَنِ الحَسَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: «فِي البَيْتِ المَعْمُورِ». [٣٣٩٣، ٣٤٣٠، ٣٨٨٧ - مسلم: ١٦٤ - فتح ٦/ ٣٠٢]","vol":"19","page":52},{"text":"٣٢٠٨ - حَدَّثَنَا الحَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنِ الأَعْمَشِ، عَنْ زَيْدِ بْنِ وَهْبٍ، قَالَ عَبْدُ اللهِ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - وَهْوَ الصَّادِقُ المَصْدُوقُ قَالَ: «إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يَبْعَثُ الله مَلَكًا، فَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ، وَيُقَالُ لَهُ: اكْتُبْ عَمَلَهُ، وَرِزْقَهُ، وَأَجَلَهُ، وَشَقِيٌّ أَوْ سَعِيدٌ. ثُمَّ يُنْفَخُ فِيهِ الرُّوحُ، فَإِنَّ الرَّجُلَ مِنْكُمْ لَيَعْمَلُ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَ الجَنَّةِ إِلاَّ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ كِتَابُهُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، وَيَعْمَلُ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَ النَّارِ إِلاَّ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الجَنَّةِ». [٣٣٣٢، ٦٥١٤، ٧٤٥٤ - مسلم: ٢٦٤٣ - فتح ٦/ ٣٠٣]\n\n٣٢٠٩ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا مَخْلَدٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: عَنِ النَّبِيِّ - ﷺ -.\nوَتَابَعَهُ أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أَحَبَّ الله العَبْدَ نَادَى جِبْرِيلَ: إِنَّ اللهَ يُحِبُّ فُلَانًا فَأَحْبِبْهُ. فَيُحِبُّهُ جِبْرِيلُ، فَيُنَادِى جِبْرِيلُ فِي أَهْلِ السَّمَاءِ: إِنَّ اللهَ يُحِبُّ فُلَانًا فَأَحِبُّوهُ. فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ القَبُولُ في الأَرْضِ». [٦٠٤٠، ٧٤٨٥ - مسلم: ٢٦٣٧ - فتح ٦/ ٣٠٣]\n\n٣٢١٠ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا اللَّيْثُ، حَدَّثَنَا ابْنُ أَبِي جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا سَمِعَتْ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ الْمَلَائِكَةَ تَنْزِلُ فِي العَنَانِ - وَهْوَ السَّحَابُ - فَتَذْكُرُ الأَمْرَ قُضِيَ فِي السَّمَاءِ، فَتَسْتَرِقُ الشَّيَاطِينُ السَّمْعَ، فَتَسْمَعُهُ فَتُوحِيهِ إِلَى الكُهَّانِ، فَيَكْذِبُونَ مَعَهَا مِائَةَ كَذْبَةٍ مِنْ عِنْدِ أَنْفُسِهِمْ». [٣٢٨٨، ٥٧٦٢، ٦٢١٣، ٧٥٦١ - مسلم: ٢٢٢٨ - فتح ٦/ ٣٠٤]\n\n٣٢١١ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ أَبِي سَلَمَةَ وَالأَغَرِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا كَانَ يَوْمُ الجُمُعَةِ كَانَ عَلَى كُلِّ بَابٍ مِنْ أَبْوَابِ المَسْجِدِ المَلَائِكَةُ، يَكْتُبُونَ الأَوَّلَ فَالأَوَّلَ، فَإِذَا","vol":"19","page":53},{"text":"جَلَسَ الإِمَامُ طَوَوُا الصُّحُفَ وَجَاءُوا يَسْتَمِعُونَ الذِّكْرَ». [انظر: ٩٢٩ - مسلم: ٨٥٠ - فتح ٦/ ٣٠٤]\n\n٣٢١٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ قَالَ: مَرَّ عُمَرُ فِي المَسْجِدِ وَحَسَّانُ يُنْشِدُ، فَقَالَ: كُنْتُ أُنْشِدُ فِيهِ، وَفِيهِ مَنْ هُوَ خَيْرٌ مِنْكَ، ثُمَّ الْتَفَتَ إِلَى أَبِي هُرَيْرَةَ، فَقَالَ: أَنْشُدُكَ بِاللهِ، أَسَمِعْتَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «أَجِبْ عَنِّي، اللَّهُمَّ أَيِّدْهُ بِرُوحِ القُدُسِ؟». قَالَ: نَعَمْ. [انظر: ٤٥٣ - مسلم: ٢٤٨٥ - فتح ٦/ ٣٠٤]\n\n٣٢١٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنِ البَرَاءِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - لِحَسَّانَ: «اهْجُهُمْ -أَوْ هَاجِهِمْ- وَجِبْرِيلُ مَعَكَ». [٤١٢٣، ٤١٢٤، ٦١٥٣ - مسلم: ٢٤٨٦ - فتح ٦/ ٣٠٤]\n\n٣٢١٤ - وَحَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا أَبِي قَالَ: سَمِعْتُ حُمَيْدَ بْنَ هِلَالٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَأَنِّي أَنْظُرُ إِلَى غُبَارٍ سَاطِعٍ فِي سِكَّةِ بَنِي غَنْمٍ. زَادَ مُوسَى: مَوْكِبَ جِبْرِيلَ. [فتح ٦/ ٣٠٤]\n\n٣٢١٥ - حَدَّثَنَا فَرْوَةُ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -، أَنَّ الحَارِثَ بْنَ هِشَامٍ سَأَلَ النَّبِيَّ - ﷺ - كَيْفَ يَأْتِيكَ الوَحْيُ؟ قَالَ: «كُلُّ ذَاكَ يَأْتِي المَلَكُ أَحْيَانًا فِي مِثْلِ صَلْصَلَةِ الجَرَسِ، فَيَفْصِمُ عَنِّي وَقَدْ وَعَيْتُ مَا قَالَ، وَهْوَ أَشَدُّهُ عَلَيَّ، وَيَتَمَثَّلُ لِي الْمَلَكُ أَحْيَانًا رَجُلًا، فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ». [انظر: ٢ - مسلم: ٢٣٣٣ - فتح ٦/ ٣٠٤]\n\n٣٢١٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شَيْبَانُ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الجَنَّةِ: أَيْ فُلُ، هَلُمَّ». فَقَالَ أَبُو بَكْرٍ: ذَاكَ الذِي لَا تَوَى عَلَيْهِ. قَالَ النَّبِيُّ - ﷺ -: «أَرْجُو أَنْ تَكُونَ مِنْهُمْ». [انظر ١٨٩٧ - مسلم: ١٠٢٧ - فتح ٦/ ٣٠٤]\n\n٣٢١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ - ﵂ -، أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهَا: «يَا عَائِشَةُ، هَذَا جِبْرِيلُ","vol":"19","page":54},{"text":"يَقْرَأُ عَلَيْكِ السَّلَامَ». فَقَالَتْ: وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ. تَرَى مَا لَا أَرَى. تُرِيدُ النَّبِيَّ - ﷺ -. [٣٧٦٨، ٦٢٠١، ٦٢٤٩، ٦٢٥٣ - مسلم: ٢٤٤٧ - فتح ٦/ ٣٠٥]\n\n٣٢١٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عُمَرُ بْنُ ذَرٍّ ح. قَالَ: حَدَّثَنِي يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا وَكِيعٌ، عَنْ عُمَرَ بْنِ ذَرٍّ، عَنْ أَبِيهِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لِجِبْرِيلَ: «أَلَا تَزُورُنَا أَكْثَرَ مِمَّا تَزُورُنَا؟» قَالَ: فَنَزَلَتْ: ﴿وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا﴾ [مريم: ٦٤] الآيَةَ. [٤٧٣١، ٧٤٥٥ - فتح ٦/ ٣٠٥]\n\n٣٢١٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي سُلَيْمَانُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أَقْرَأَنِي جِبْرِيلُ عَلَى حَرْفٍ، فَلَمْ أَزَلْ أَسْتَزِيدُهُ حَتَّى انْتَهَى إِلَى سَبْعَةِ أَحْرُفٍ». [٤٩٩١ - مسلم: ٨١٩ - فتح ٦/ ٣٠٥]\n\n٣٢٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - أَجْوَدَ النَّاسِ، وَكَانَ أَجْوَدَ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ جِبْرِيلُ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ، فَيُدَارِسُهُ الْقُرْآنَ، فَلَرَسُولُ اللهِ - ﷺ - حِينَ يَلْقَاهُ جِبْرِيلُ أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ المُرْسَلَةِ. وَعَنْ عَبْدِ اللهِ، حَدَّثَنَا مَعْمَرٌ بِهَذَا الإِسْنَادِ نَحْوَهُ. وَرَوَى أَبُو هُرَيْرَةَ وَفَاطِمَةُ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - أَنَّ جِبْرِيلَ كَانَ يُعَارِضُهُ القُرْآنَ. [انظر: ٦ - مسلم: ٢٣٠٨ - فتح ٦/ ٣٠٥]\n\n٣٢٢١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُمَرَ بْنَ عَبْدِ العَزِيزِ أَخَّرَ العَصْرَ شَيْئًا، فَقَالَ لَهُ عُرْوَةُ: أَمَا إِنَّ جِبْرِيلَ قَدْ نَزَلَ فَصَلَّى أَمَامَ رَسُولِ اللهِ - ﷺ -. فَقَالَ عُمَرُ: اعْلَمْ مَا تَقُولُ يَا عُرْوَةُ. قَالَ: سَمِعْتُ بَشِيرَ بْنَ أَبِي مَسْعُودٍ يَقُولُ: سَمِعْتُ أَبَا مَسْعُودٍ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «نَزَلَ جِبْرِيلُ فَأَمَّنِي، فَصَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ، ثُمَّ صَلَّيْتُ مَعَهُ». يَحْسُبُ بِأَصَابِعِهِ خَمْسَ صَلَوَاتٍ. [انظر: ٥٢١ - مسلم: ٦١٠ - فتح ٦/ ٣٠٥]","vol":"19","page":55},{"text":"٣٢٢٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ زَيْدِ بْنِ وَهْبٍ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «قَالَ لِي جِبْرِيلُ: مَنْ مَاتَ مِنْ أُمَّتِكَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الجَنَّةَ، أَوْ لَمْ يَدْخُلِ النَّارَ، قَالَ وَإِنْ زَنَى وَإِنْ سَرَقَ؟! قَالَ: \"وَإِنْ\". [انظر: ١٢٣٧ - مسلم: ٩٤ - فتح ٦/ ٣٠٥]\n\n٣٢٢٣ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الْمَلَائِكَةُ يَتَعَاقَبُونَ، مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الفَجْرِ وَالْعَصْرِ، ثُمَّ يَعْرُجُ إِلَيْهِ الَّذِينَ بَاتُوا فِيكُمْ، فَيَسْأَلُهُمْ وَهْوَ أَعْلَمُ، فَيَقُولُ: كَيْفَ تَرَكْتُمْ [عِبَادِي]؟ فَيَقُولُونَ: تَرَكْنَاهُمْ يُصَلُّونَ، وَأَتَيْنَاهُمْ يُصَلُّونَ». [انظر: ٥٥٥ - مسلم: ٦٣٢ - فتح ٦/ ٣٠٦]\n(الْمَلَائِكَةِ) جمع ملك. قال ابن سيده: هو مخفف عن ملاك (^١).\nوقال القزاز: هو مأخوذ من الألوك وهي الرسالة.\nوقد زعم قوم أنه يجوز أن يكون من الملك؛ لأن الله قد جعل لكل تملك ملكًا، كملك الموت ملكه قبض الأرواح، وكإسرافيل ملكه الله الصور، وكذا سائرهم.\nويفسد هذا قولهم ملائكة بالهمز، ولا أصل له على هذا القول في الهمز. وقد جاء الملك جمعًا كما قال تعالى: ﴿وَالْمَلَكُ عَلَى أَرْجَائِهَا﴾ [الحاقة: ١٧].\nقال البخاري: وقال أنس: قال عبد الله بن سلام للنبي - ﷺ -: إن جبريل عدو اليهود من الملائكة.\nوقال ابن عباس: ﴿لَنَحْنُ الصَّافُّونَ﴾ [الصافات: ١٦٥]: الملائكة.\nثم قال: حَدَّثنَا هُدْبَةُ بْنُ خَالِدٍ، ثَنَا هَمَّامٌ، عَنْ قَتَادَةَ.\n_________\n(^١) \"المحكم\" ٧/ ٤٧.","vol":"19","page":56},{"text":"عن أَنَسٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ ثم قال: وَقَالَ هَمَّامٌ، عَنْ قَتَادَةَ، عَنِ الحَسَنِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"فِي البَيْتِ المَعْمُورِ\".\nوقال في موضع آخر: حدثنا ابن بشار، ثنا غندر، ثنا شعبة، عن قتادة. وقال لي خليفة: ثنا يزيد بن زريع، ثنا سعيد، عن قتادة، عن أبي العالية، ثنا ابن عباس فذكر حديث الإسراء.\nأما تعليق أنس فقد أسنده بعد فيما يأتي قريبًا عن محمد بن سلام، عن مروان بن معاوية، عن حميد، عنه مطولًا (^١).\nوهو معنى قوله تعالى: ﴿قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ﴾ الآية [البقرة: ٩٧].\nوأما أثر ابن عباس فرواه الطبري، عن محمد بن سعد، حدثني أبي: حدثني عمي: حدثني أبي، عن أبيه، عن ابن عباس بزيادة: الملائكة صافون تسبح لله -﷿- (^٢).\nوروى نحوه مرفوعًا من حديث عبيد بن سليمان، عن الضحاك بن مزاحم قال: كان مسروق يروي عن عائشة بلفظ: \"ما في السماء الدنيا موضع إلا عليه ملك ساجد أو قائم\". فذلك قوله تعالى: ﴿وَإِنَّا لَنَحْنُ الصَّافُّونَ (١٦٥)﴾ [الصافات: ١٦٥]، ثم ساق عن عبد الله وعمر نحوه.\nورواه أيضًا عن مجاهد وقتادة والسدي وابن زيد (^٣).\nوحديث أنس بن مالك فيه هنا: \"بينا أنا عند البيت بين النائم واليقظان\".\n_________\n(^١) سيأتي برقم (٣٣٢٩) كتاب: أحاديث الأنبياء، باب: خلق آدم وذريته.\n(^٢) \"تفسير الطبري\" ١٠/ ٥٣٩ (٢٩٦٨٣).\n(^٣) \"تفسير الطبري\" ١٠/ ٥٣٨، ٥٤١ (٢٩٦٧٨، ٢٩٦٨٩).","vol":"19","page":57},{"text":"وفيه: رؤية عيسى ويحيى في السماء الثانية، وفي الثالثة يوسف، وفي الرابعة إدريس، وفي الخامسة هارون، وفي السادسة موسى، وفي السابعة إبراهيم.\nوفي حديث أبي ذر أنه رأى إبراهيم في السادسة.\nوأخرجه مرة من حديث شريك بن عبد الله بن أبي نمر، سمعت أنسًا يحدثنا عن ليلة الإسراء في مسجد الكعبة جاءه ثلاثة نفر قبل أن يوحى إليه وهو قائم في المسجد الحرام، فلم يرهم حتى جاءوا ليلة أخرى فيما يرى النائم، والنبي نائمة عيناه ولا ينام قلبه. وكذلك الأنبياء. فتولاه جبريل ثم عرج به إلى السماء.\nقال الإسماعيلي: جمع البخاري، أي: في حديث ابن عباس بين حديثي شعبة وسعيد على لفظ سعيد ولم يفصله.\nوفي حديث سعيد زيادة ظاهرة على ما في حديث شعبة، ولفظه: \"موسى رجل آدم طوال كأنه من رجال شنوءة\". وقال: \"عيسى جلد\" وفي لفظ: \"جعد مربوع\".\nفصل:\n(مَالِكِ بْنِ صَعْصَعَةَ) جده وهب بن عدي بن مالك بن عدي بن عامر بن غنم بن عدي بن النجار. أخرج له مسلم أيضًا، وعنه أنس فقط (^١).\nوفي الرواة ابن صعصعة اثنان آخران:\nأحدهما: ابن أبيه زفر بن صعصعة بن مالك بن صعصعة بن مالك بن صعصعة أخي مالك وهو أخو مالك وأخوهما عبد الله روى له ولأبيه\n_________\n(^١) انظر ترجمته في \"ثقات ابن حبان\" ٣/ ٣٧٧، \"تهذيب الكمال\" ٢٧/ ١٤٧ (٥٧٤٤).","vol":"19","page":58},{"text":"أبو داود، وهما ثقتان (^١).\nالثاني: قيس بن صعصعة بن وهب شهد أحدًا، أنصاري نجاري. وقيس بن أبي صعصعة عمرو بن زيد الخزرجي المازني عقبي بدري أمير الساقة يوم بدر، وهو قيس بن صعصعة (^٢).\nروى حبان بن واسع عن أبيه قلت: يا رسول الله، وهذا أصح.\nوفي \"الموطأ\" عن إسحاق بن عبد الله، عن زفر، عن أبيه، عن أبي هريرة، وعن أيوب بن عبد الرحمن بن عبد الله بن صعصعة وأخوه رفاعة.\nفصل:\nوهّى ابن حزم حديث شريك فقال: لم نجد للبخاري شيئًا لا يحتمل مخرجًا إلا حديث شريك هذا تم عليه في تخريجه الوهم مع إتقانه وحفظه وصحة معرفته.\nوألفاظ هذا الحديث مقحمة منكرة، والآفة من شريك، من ذلك:\nأولها: قوله: (إن ذلك قبل أن يوحى إليه)، وأنه حينئذٍ فرضت عليه الخمسون صلاة، وهذا بلا خلاف بين أهل العلم أن ذلك كان قبل الهجرة بسنة، وبعد أن أوحي إليه (باثنتي عشرة) (^٣) سنة، فكيف يكون ذلك قبل أن يوحى إليه؟ ولم يذكر مسلم في \"صحيحه\" هذِه الزيادة.\nومنها قوله: ﴿ثُمَّ دَنَا فَتَدَلَّى (٨) فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ وتبعه عبد الحق فقال: زاد شريك زيادة مجهولة، وأتى بألفاظ غير معروفة.\nوقد روى حديث الإسراء جماعة من الحفاظ المتقنين كابن شهاب،\n_________\n(^١) انظر ترجمته في \"ثقات ابن حبان\" ٦/ ٣٣٨، \"تهذيب الكمال\" ٩/ ٣٥٣ (١٩٨٩).\n(^٢) انظر ترجمته في \"ثقات ابن حبان\" ٣/ ٣٤٢، \"الجرح والتعديل\" ٧/ ١٠٠ (٥٦٦).\n(^٣) في الأصول: باثني عشر. والمثبت هو الصواب.","vol":"19","page":59},{"text":"وثابت البناني، وقتادة، عن أنس فلم يأت أحد منهم بما أتى به شريك.\nوشريك ليس بالحافظ عند أهل الحديث.\nوقال ابن الجوزي: لا يخلو هذا الحديث من أمرين: إما أن يكون -﵇ - قد رأى في المنام ما جرى له مثله في اليقظة بعد سنين، أو يكون في الحديث تخليط من الرواة.\nوقد انزعج لهذا الحديث الخطابي وقال: هذا الحديث منام، ثم هو حكاية يحكيها أنس ويخبر بها من تلقاء نفسه لم يعزها إلى رسول الله - ﷺ -، لم يروها عنه.\nقلت: وقد تأول قوله: (قبل أن يوحى إليه) أي: من أمر الإسراء، أو في أمر الصلاة؛ لأن فرضها ليلة الإسراء وهي المهم.\nوقوله: (جاءه ثلاثة نفر قبل أن يوحى إليه) على ظاهره، ثم جاءوا إليه مرة أخرى، بعد البعث فيما يرى عليه، يوضحه قوله، فلم يرهم حتى جاءوا إليه ليلة أخرى فلا منافاة بين قوله: (قبل أن يوحى إليه) وبين فرض الصلاة، ودعواه الاتفاق أنه كان قبل الهجرة بسنة يرده قوله في موضع آخر عن ابن سعد أنه كان قبلها بثمانية عشر شهرًا لسبع عشرة ليلة خلت من رمضان ليلة السبع (^١).\nوقال الواقدي: ليلة سبعة عشر من ربيع الأول.\nوقال الحربي: ليلة سبع وعشرين من ربيع الآخر.\nوقال ابن قتيبة: بعد سنة ونصف من رجوعه من الطائف (^٢).\nوقال القاضي عياض: بعد البعثة بخمسة عشر شهرًا (^٣).\n_________\n(^١) \"الطبقات الكبرى\" ١/ ٢١٣.\n(^٢) \"المعارف\" ص ١٥١.\n(^٣) \"إكمال المعلم\" ١/ ٤٩٧.","vol":"19","page":60},{"text":"وقال ابن فارس: فلما أتت عليه إحدى وخمسون سنة وتسعة أشهر أسري به.\nوعن السدي: كان قبل الهجرة بستة أشهر، حكاه عنه ابن سالم في \"ناسخه\".\nوقال ابن الجوزي في \"الوفا\": كان قبل الهجرة بثمانية أشهر. وقيل: كان في ليلة سبع وعشرين من رجب.\nوعند ابن الأثير: قبل الهجرة بثلاث سنين (^١).\nوعند أبي عمر: بعد المبعث بثمانية عشر شهرًا (^٢).\nوقال الزهري: بعد البعثة بثمان سنين (^٣).\nفصل:\nلما ذكر الحاكم حديث شريك قال: وهم في مواضع أربعة: ذكر إدريس في السماء الثانية، والأخبار تواترت أنه في الرابعة.\nوذكر هارون في الرابعة، والأخبار تواترت أنه في الخامسة.\nوذكر إبراهيم في السادسة وموسى في السابعة، والأخبار تواترت على العكس.\nقلت: ويجوز أن يحمل على تعدد الإسراء.\n_________\n(^١) \"الكامل في التاريخ\" ٢/ ٥١.\n(^٢) \"التمهيد\" ٨/ ٤٨.\n(^٣) انظر في ذلك: \"السيرة النبوية\" ١/ ٣٩٦، و\"الروض الأنف\"، ٢/ ١٤٨، و\"دلائل النبوة\" ٢/ ٣٥٤.","vol":"19","page":61},{"text":"فصل:\nجمع بعضهم فيما حكاه عياض (^١) في حديث شريك ثلاثة أوهام: شق الصدر، وذكر النوم، ودنو الرب -ﷻ-، إذ شق البطن في الأحاديث الصحيحة إنما كان في صغره، مع أن أنسًا قد بين من غير طريق أنه إنما رواه عن غيره، وأنه لم يسمعه من رسول الله - ﷺ -، فقال مرة: عن مالك كما سلف، وفي مسلم: لعله عن مالك على الشك (^٢)، وقال مرة: كان أبو ذر يحدث (^٣). نعم قال الحاكم في \"إكليله\": المعراج صح سنده بلا خلاف بين أئمة الحديث فيه. ومدار الروايات الصحيحة فيه على أنس، وقد سمع بعضه عن رسول الله - ﷺ - ولم يسمع تمامه، فسمع بعضه عن أبي ذر. وبعضه عن مالك، وبعضه عن أبي هريرة وأما شق الصدر فقد أخرجه فيما مضى من حديث قتادة عن أنس، عن مالك وأخرجه أيضًا وأخرجاه من حديث محمد بن\nمسلم عن أنس، عن أبي ذر.\nوفي \"مغازي موسى بن عقبة\" أنه - ﵇ - أول ما رأى أن الله أراه رؤيا في المنام فشق ذلك عليه، فذكرها لخديجة، فعصمها الله من التكذيب، ثم خرج من عندها فأخبرنا أنه رأى بطنه شق ثم طهر وغسل، ثم أعيد كما كان، فقالت: هذا والله خير فأبشر، ثم استعلن له جبريل.\nوذكره ابن إسحاق أيضًا في \"المبتدأ\"، وفي \"الدلائل\" لأبي نعيم الحافظ (^٤).\n_________\n(^١) \"إكمال المعلم\" ١/ ٤٩٧ - ٤٩٩.\n(^٢) مسلم (١٦٤).\n(^٣) مسلم (١٦٣).\n(^٤) \"دلائل النبوة\" لأبي نعيم ص ١٥٩ - ١٦٢ (٩٧).","vol":"19","page":62},{"text":"و\"الأحاديث الصحيحة\" للضياء (^١) أنه - ﵇ - قال: \"شق صدري وأنا ابن عشر سنين\" (^٢) وأشار أبو نعيم إلى غرابته (^٣).\nوأما ذكر النوم فقد ورد في الصحيح من غير حديثه فلا إنكار فيه، بل روى أبو نعيم من حديث أبان، عن إبراهيم، عن علقمة: أول ما يؤتى به الأنبياء في المنام حتى تهدأ قلوبهم، ثم يأتي الوحي بعد.\nفيحتمل أن يكون رآه أولًا منامًا، ثم يقظة.\nوروى سعيد بن المسيب مرفوعًا: \"ما من شيء يجري لابن آدم إلا ويراه في منامه حفظه من حفظه، ونسيه من نسيه\" ذكره القيرواني في تعبيره المسمى بـ \"البستان\"، وذكر العرني في مولده: أن حليمة رأت شق صدره في المنام على الهيئة التي أخبرها بها في اليقظة فقصتها على زوجها. ولفظ الدنو جاء في الصحيح تفسيره بشيء سائغ لا إنكار فيه، أن عائشة لما سئلت عنه قالت: ذلك جبريل كان يأتيه في صورة الرجال، وأنه رآه في هذِه المرة في صورته التي هي صورته فسدَّ أفق السماء (^٤)، وكذا ذكره مسلم في \"صحيحه\" عن ابن مسعود (^٥).\n_________\n(^١) ورد بهامش الأصل: هو الضياء المقدسي محمد بن عبد الواحد في \"الأحاديث المختارة\" عملها على هيئة \"المستدرك\" وقد سمعت منها جزأين بدمشق من بعض أصحاب أصحابه، وقد أخبرني بعض المحدثين أنها أحسن من \"المستدرك\" للحاكم.\n(^٢) \"الأحاديث المختارة\" ٤/ ٣٩.\n(^٣) \"دلائل النبوة\" (١٦٦).\n(^٤) مسلم (١٧٧).\n(^٥) مسلم (١٧٤).","vol":"19","page":63},{"text":"فصل:\nروى الزبير من حديث يونس عن الزهري، عن عروة، عن عائشة: أن خديجة توفيت قبل أن تفرض الصلاة، وهذا رد على ابن حزم في قوله: لا خلاف أنها صلت معه بعد فرضها.\nفصل:\n(وَقَال هَمَّامٌ: عَنْ قَتَادَةَ .. إلى آخره)، هذا رواه أبو نعيم الحافظ عن عمرو بن حمدان أخبرنا الحسن بن سفيان، ثنا هدبة، ثنا همام به، أنه رأى البيت المعمور يدخله كلّ يوم سبعون ألف ملك ولا يعودون فيه.\nولا يعترض بعدم سماع الحسن من أبي هريرة، فقد ثبت في عدة أحاديث سماعه منه ولله الحمد، وصرح به موسى بن هارون وقتادة وغيرهما.\nفصل:\nفي \"صحيح ابن حبّان\": أن جبريل - ﵇ - حمله - ﵇ - على البراق رديفًا له، ثمّ رجعا ولم يصل فيه ولو صلى لكانت سنة (^١)، وهو من أظرف ما يستدل به على الإرداف.\nفصل:\nأخرج البيهقي حديث الإسراء من حديث شداد بن أوس.\nوفيه: أنه صلى تلك الليلة ببيت لحم.\nومن حديث عبد الرحمن بن هاشم، عن عتبة، عن أنس وحذيفة وأبي عمران الجواد الحوي عن أنس.\n_________\n(^١) \"صحيح ابن حبان\" ١/ ٢٣٤.","vol":"19","page":64},{"text":"وروى أيضًا من حديث ابن مسعود، وأن سدرة المنتهى في السادسة (^١).\nوأبي سعيد من حديث أبي هارون العبدي، ومن حديث أبي جعفر الرازي، عن الربيع بن أنس، عن أبي العالية، عن أبي هريرة.\nوفي \"طبقات ابن سعد\": بينا رسول الله - ﷺ - نائم في بيته ظهرًا، أتاه\nجريل وميكائيل فقالا: انطلق إلى ما سألت -فساق حديث الإسراء-\nوقال بعضهم: فقد رسول الله تلك الليلة، فتفرقت بنو عبد المطلب\nيطلبونه، ويلتمسونه، وخرج العباس حتى بلإذا طوى فجعل يصرخ:\nيا محمد يا محمد، فأجابه رسول الله - ﷺ -: \"لبيك\" فقال: يا ابن\nأخي، عنَّيت قومك منك الليلة، فأين كنت؟ قال: \"أبيت ببيت\nالمقدس \"قال: في ليلتك؟ قال: \"نعم \"قال: هل أصابك إلا خير؟\nقال: \"ما أصابني إلا خير\". وقالت أم هانئ: ما أسري به إلا من\nبيتنا؛ نام عندنا تلك الليلة (^٢).\nوفي \" الشفا \"رأى موسى في السابعة، بتفصيل كلامه حيث له، ثم على\nفوق ذلك مما لا يعلمه إلا الله، فقال موسى: لم أظن أني لم يرفع عليَّ\nأحد (^٣).\nفصل:\nاختلف العلماء: هل كان الإسراء بروحه أو بجسده؟ على ثلاث\nمقالات.\n_________\n(^١) \"شعب الإيمان\"٢/ ٤٥٩.\n(^٢) \"الطبقات الكبرى \"١/ ٢١٣، ٢١٤.\n(^٣) \" الشفا\" ١/ ١٨٤.","vol":"19","page":65},{"text":"فذهبت طائفة إلى الأول، وأنه رؤيا منام، مع اتفاقهم على أن رؤيا الأنبياء وحي وحق، وإلى هذا ذهب معاوية، وحكي عن الحسن، والمشهور عنه، خلافه، وإليه أشار ابن إسحاق، وحجتهم: قوله تعالى: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ﴾ الآية [الإسراء: ٦٠].\nوروى ابن مردويه من حديث الحسن بن علي: أنه - ﵇ - قال: \"رأيت في المنام كأنَّ بني أمية يتعاورون منبري هذا\"، فأنزل الله هذِه الآية (^١)، وذكره أيضًا من حديث علي بن زيد، عن سعيد بن المسيب، مرسلًا وما حكوا عن عائشة: ما فقدت جسد رسول الله - ﷺ - (^٢)، وقوله: \"بينا أنا نائم\" وقول أنس: وهو نائم في المسجد الحرام، وذكر القصة، وقال في آخرها: \"فاستيقظت وأنا بالمسجد الحرام\".\nوذهب معظم السلف إلى الثاني، وأنه إسراء بالجسد وفي اليقظة، وهذا هو الحق، وهو قول ابن عباس فيما صححه الحاكم، وعدد في \"الشفا\" عشرين نفسًا، قال بذلك من الصحابة والتابعين وأتباعهم، وأنه دليل قول عائشة وقول الطبري (^٣)، وجماعة عظيمة، وهو قول أكثر المتأخرين من الفقهاء، والمحدثين، والمفسرين والمتكلمين (^٤).\nوقالت طائفة: كان الإسراء بالجسد يقظة، إلى بيت المقدس، وإلى السماء بالروح، واحتجوا بقوله تعالى: ﴿سُبْحَانَ الذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى﴾ [الإسراء: ١] فلو كان زيارة في الجسد لذكره ليكون أبلغ للمدح.\nثم اختلف هؤلاء: هل صلى ببيت المقدس أم لا؟\n_________\n(^١) ذكره ذلك السيوطي في \"الدر\" ٤/ ٣٤٦.\n(^٢) عزاه السيوطي في \"الدر المنثور\" ٥/ ٢٢٧ إلى ابن إسحاق وابن جرير.\n(^٣) \"تفسير الطبري\" ٨/ ١٠٣.\n(^٤) \"الشفا\" ١/ ١٨٧ - ١٨٨.","vol":"19","page":66},{"text":"ففي حديث أنس وغيره: صلاته فيه، وأنكر ذلك حذيفة وقال: والله ما زال عن ظهر البراق حتى رجعا.\nوالصحيح والحق أنه إسراء بالجسد والروح في القصة كلها. وعليه تدل الآية وصحيح الأخبار والاعتبار، ولا يعدل عن الظاهر والحقيقة إلى التأويل إلا عند الاستحالة، وليس في الإسراء بجسده وحال يقظته استحالة، إذ لو كان منامًا،، لقال: بروح عبده، ولم يقل: ﴿بِعَبْدِهِ﴾ وقوله: ﴿مَا زَاغَ الْبَصَرُ وَمَا طَغَى (١٧)﴾ [النجم: ١٧] ولو كان منامًا لم يكن فيه معجزة ولا آية، ولما استبعده الكفار ولا كذبوه، ولا ارتدوا -أي: ضعفاء من أسلم- وافتتنوا به؛ إذ مثل هذا من المنامات لا ينكر، بل لم يكن ذلك منهم، إلا وقد علموا أن خبره إنما كان عن جسمه وحال يقظته، إلى ما ذكر في الحديث من صلاته بالأنبياء ببيت المقدس في رواية أنس، وفي السماء على ما روى غيره.\nوذكر مجيء جبريل له بالبراق، وشبه ذلك من مراجعته مع موسى، ودخوله الجنة، قال ابن عباس: هي رؤيا عين رآها لا رؤيا منام (^١).\nوعن الحسن فيه: \"بينا أنا جالس في الحجر جاءني جبريل فهمزني بقدمه، فجلست فلم أر شيئًا، فعدت إلى مضجعي\" ذكر ذلك ثلاثًا، قال في الثالثة: \"فأخذ جبريل بعطفي فجرني إلى باب المسجد، فإذا بدابة\".\nوحديث أم هانئ بيَّن فيه أنه بجسمه، وكذا حديث الصديق والفاروق، ومن قال: إنها نوم احتج بالآية السالفة، فسماها رؤيا، وآية الإسراء ترده؛ لأنه لا يقال في النوم: أسرى (^٢).\n_________\n(^١) \"الشفا\" ١/ ١٨٩.\n(^٢) المصدر السابق.","vol":"19","page":67},{"text":"وقوله: (فتنة) يؤيده على أنه قيل: إنها نزلت في قصة الحديبية، وما وقع في نفوس الناس من ذلك، وما سلف لا دلالة فيه؛ لأنه يحتمل أن يكون أول وصول الملك إليه كان وهو نائم، ولعلَّ: \"استيقظت\" معناه: أصبحت أو من نوم آخر بعد وصوله بيته، يوضحه أن مسراه لم يكن طول ليلته، وإنما كان في بعضه، أو استيقظت وأنا في المسجد لما كان غمره من عجائب ما طالع من الملكوت فلم يستفق ويرجع إلى حالة البشرية إلا وهو بالمسجد الحرام.\nأو يكون نومه واستفاقته حقيقة على مقتضى لفظه، ولكنه أُسري بجسده وقلبه حاضر، ورؤيا الأنبياء حق، وقد مال بعض أصحاب الإشارات إلى نحو هذا.\nقال: يغمض عينيه؛ لئلَّا يشغله شيءٌ من المحسوسات عن الله، ولا يصح هذا أن يكون في وقت صلاته بالأنبياء، ولعله كانت له في الإسراء حالات.\nأو يعبر بالنوم هنا عن هيئة النائم من الاضطجاع.\nيوضحه قوله في رواية عبد بن حميد، عن همام: \"بينا أنا نائم\" وربما قال: \"مضطجع\"، وفي رواية هدبة: \"مضطجع\" وفي الرواية الأخرى: \"بين النائم واليقظان\" فيكون سمى هيئته بالنوم لما كانت هيئة النائم غالبًا (^١): وقول عائشة: ما فقدت جسده. فلم تحدث عن مشاهدة؛ لأنها لم تكن حينئذٍ زوجه، ولا في سن من يضبط، ولعلها لم تكن ولدت، فإذا لم تشاهد ذلك دل أنها حدثت بذلك عن غيرها فلم يرجح خبرها على خبر غيرها، وغيرها يقول خلافه مما وقع نصًّا\n_________\n(^١) المصدر السابق ١/ ١٩٢ - ١٩٣.","vol":"19","page":68},{"text":"في حديث أم هانئ وغيره، وأيضًا فليس حديث عائشة بالثابت عندنا. كذا قال عياض (^١)، لكنه في مسلم، والأحاديث الآخر أثبت (إسنادًا يعني) (^٢): حديث أم هانئ وما ذكرت فيه (صريحة) (^٣)، وأيضًا فقد روي في حديث عائشة: ما فقدت. ولم يدخل بها - ﵇ - إلا بالمدينة، وكل هذا يوهيه، بل الذي يدل عليه صريح الأخبار قولها: إنه بجسده؛ لإنكارها أن تكون رؤياه لربه رؤيا عين، فلو كان عندها منامًا لم تنكره.\nوأما قوله تعالى: ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ [النجم: ١١] فجعل ما رآه القلب وهو دالٌّ على أنه رؤيا نوم ووحي، لا مشاهدة عين وحس، يقابله قوله تعالى: ﴿مَا زَاغَ الْبَصَرُ﴾ [النجم: ١٧] فقد أضاف الأمر للبصر، وقد قال أهل التفسير في قوله تعالى: ﴿مَا كَذَبَ الْفُؤَادُ﴾ [النجم: ١١] أي: لم يوهم القلب العين غير الحقيقة بل صدق رؤيتها، وقيل: ما أنكر قلبه ما رأته عينه.\nفائدة:\nذكر أبي خالد في كتاب: \"الاحتفال في أسماء الخيل وصفاتها\": أن البراق ليس بذكر ولا أنثى، ووجهه كوجه الإنسان، وجسده كجسد الفرس، وقوائمه كقوائم الثور، وذنبه كذنب الغزال.\nوروى التيمي عن أنس مرفوعًا: \"أتاني جبريل بالبراق\"، فقال الصديق: قد رأيتها يا رسول الله، قال: هي بدنة، فقال: \"صدقت فقد رأيتها يا أبا بكر\" (^٤).\n_________\n(^١) المصدر السابق ١/ ١٩٤.\n(^٢) في \"الشفاء\" لسنا نعني.\n(^٣) في \"الشفا\" خديجة.\n(^٤) ذكر السيوطي في \"الدر المنثور\" ٤/ ٢٨٨، وعزاه إلى ابن النجار في \"تاريخه\".","vol":"19","page":69},{"text":"فصل:\nفي ألفاظ الحديث:\nالطَسْت مؤنثة، وجمعها: طسوس، ولذلك قال ملأى على وزن سكرى، قاله ابن التين لكن بخط الدمياطي.\n\"مُلِئَ\": بضم أوله قال: وفي باب: ذكر إدريس: \"ممتلئ\" (^١). قال ابن التين هناك: وصوابه ممتلئة؛ لأن الطست مؤنثة إلا أنه يجوز على ما تقرر في المؤنث الذي لا فرخ له أنه يجوز تذكيره.\nوالحِكْمَة: كل كلمة عدل لا خلل فيها، ومنه: \"إن من الشعر لحكمًا\" (^٢) أي: منه ما يدعو إلى الخير.\nوقوله: (\"فَشُقَّ مِنَ النَّحْرِ إِلَى مَرَاقِّ البَطْنِ\") أي: أسفله المغابن وما يليها، وأصله: مرافق، فأدغمت القاف في القاف، وهي على وزن مفاعل، سميت بذلك؛ لأنها موضع رقة الجلد.\nوقوله: (\"أُتِيتُ بِدَابَّةٍ أَبْيَضَ\") ولم يقل: بيضاء؛ لأنه أعاده على المعنى، أي: بمركوب أو براق. وبكاء موسى - ﵊ - لا يتأول على معنى المحاسدة له والمنافسة فيما أكرم به، فذلك لا يليق بصفات الأنبياء وأخلاق الأجلة من الأولياء، وإنما بكى لنفسه ولأمته حين بخس الحظ منهم، إذ قصر عددهم عن مبلغ عدد أمة محمد شفقًا على أمته، وتمنى الخير لهم، وقد يليق هذا بصفات الأولياء.\n_________\n(^١) سيأتي برقم (٣٣٤٢) كتاب: أحاديث الأنبياء.\n(^٢) جزء من حديث \"إن من البيان لسحر وأن من الشعر لحكمًا\" رواه الطبراني في \"الأوسط\" ٧/ ٣٤١، والحاكم في \"المستدرك\" ٣/ ٦١٣ وسكت عنه، ولم يذكره الذهبي في \"التلخيص\".","vol":"19","page":70},{"text":"والبكاء على ضروب: فقد يكون مرة حزنًا أو ألمًا، ومرة من إسكان أو عجيب، ومرة من سرور وطرب.\nوفيه: كما قال الداودي: تمني الخير والتنافس فيه، وتمني المرء مثل ما لغيره له، وإنما قال: يدخل الجنة من أمته أكثر؛ لأن لكلِّ نبيّ أجر منْ اتبعه واهتدى به.\nوأما قوله: (\"هذا الغُلَامُ\") فمعناه: على تعظيم المنة لله عليه فيما أناله من النعمة، وأحفه له من الكرامة من غير طول عمر بلغه في عبادته، وأفناه مجتهدًا في طاعته، وقد تسمي العرب الرجل المستجمع السن غلامًا ما دامت فيه بقية من قوة، وذلك مشهور في لغتهم، قال الداودي: يقال لمن لم يبلغ خمسين: غلام وكهل وفتى وشاب.\nوقال ابن فارس: الغلام الطار الشارب (^١)، وقال ابن التين في باب المعراج: المعروف أن من قارب الخمسين يسمى كهلًا لا غلامًا.\nفصل:\nوذكره إدريس في السماء الرابعة قيل: هو معنى قوله تعالى: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ [مريم: ٥٧] قاله أبو سعيد الخدري (^٢)، وقيل: رفعناه في المنزلة والرتبة، وقيل: إنه سأل ملك الموت أن يريه النار، فأراه إياها، ثم الجنة، فأدخله إياها، ثم قال له: اخرج، فقال: وكيف أخرج وقد قال الله: ﴿وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ﴾ [الحجر: ٤٨] وقيل: سأل إدريس ربه أن يذيقه الموت ثم يرد إليه روحه، ففعل ذلك، ثم سأله أن يدخله الجنة ففعل، فلما رآها قال له رضوان: اخرج، قال: إن الله قضى\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٨٤ مادة (غلم).\n(^٢) رواه الطبري ٨/ ٣٥٣ (٢٣٧٧٤).","vol":"19","page":71},{"text":"لمن دخلها ألَّا يخرج، وقد ذقت الموت المحتوم على العباد، فأمره الله بتركه.\n(وروي عن كعب أنه قال لابن عباس: لم نزلت هذِه الآية؟ فقال كعب: كان إدريس صديق ملك فقال له: كلم لي ملك الموت في تأخير قبض روحي. فحمله الملك تحت طرف جناحه، فلما بلغ به السماء الرابعة لقي ملك الموت، فكلمه فقال: أين هو؟ فقال: ها هو ذا. فقال: من العجب أني أمرت أن أقبض روحه هنا، فقبضها) (^١).\nوفيه: دليل على النسابة في قولهم: إن إدريس جد نوح؛ إذ لو كان كذلك لقال: مرحبًا بالابن الصالح كما قال إبراهيم وآدم، وإنما قال: الأخ الصالح، قال ابن عباس: وإدريس هو اليسع، فعلى هذا هو مرسل، ذكره ابن التين، وقوله في إبراهيم: إنه في السابعة، ذكر في أول البخاري أنه في السادسة، ويجمع بينهما بتعدد الإسراء، فإن كان واحدا فلعله وجده في السادسة، ثم ارتقى إبراهيم في السابعة.\nواختلف في موسى: هل هو في السادسة أو السابعة، واحتج بأنه في السابعة بأنه أول من مر به فلذلك كلمه في نفس الصلاة، قاله ابن التين، قال: وما ذكره من رؤياه إياه فإنما رأى الأرواح إلا عيسى، فإنه لم يمت، قال ابن عقيل الحنبلي: أشكل أرواحهم على هيئة صور أجسامهم، قلت: الأنبياء أحياء، وهي مسلوبة الروح.\nوقوله: (\"فَإِذَا نَبقُهَا\") يقال: يكسر الباء وسكونها، وهي: ثمر السدر (^٢).\n_________\n(^١) الرواية بالمخطوط بها سقط ولبس وهي في تفسير ابن كثير في تفسير قوله: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ [مريم: ٥٧] ٩/ ٢٦٠ - ٢٦١ فليرجع إليه.\n(^٢) انظر \"العين\" ٥/ ١٨١، و\"الصحاح\" ٤/ ١٥٥٧ مادة (نبق).","vol":"19","page":72},{"text":"وقوله: (\"كقِلَال هَجَرٍ\") قيل: في القلة مائتا رطل وخمسون رطلًا، بالرطل البغدادي. كذا قاله ابن التين، وهو الأصح في مذهبنا أنهما خمسمائة رطل.\nقال الخطابي: القلال: الجرار، وهي معروفة عند المخاطبين معلومة القدر، وقد حدد بها الماء، والتحديد لا يقع بمجهول (^١)، وعبارة ابن فارس: القلة: ما أقله الإنسان من جرة أو حب، قال: وليس في ذلك عند أهل اللغة حد محدود إلا أن يأتي في الحديث (تفسير) (^٢) فيجب أن نسلم (^٣)، وعبارة الهروي القلة: منها تأخذ مزادة من الماء، سميت بذلك؛ لأنها تقل أي: ترفع.\nوهجر -بفتح الهاء والجيم- بلد (^٤)، لا تنصرف للتعريف والتأنيث.\nفائدة:\nقيل: إن علم الخلائق انتهى إلى سدرة المنتهى لم يجاوز ما وراءها.\nوقوله: (\"فَنُودِيَت: إني قَدْ أَمْضَيْتُ فَرِيضَتِي\") قال ابن التين: احتجّ به من قال: إن الله -﷿- كلم محمدًا ليلة الإسراء، وقد اختلف هل كان الإسراء يقظة أو منامًا؟ قلت: قد روي: أن ملكًا نادى بذلك، ولا خلاف في تكليمه، وإنما الخلف هل رآه؟\nوالمشهور: نعم، وفي رواية البخاري: \"فنودي: إِنِّي قَدْ أَمْضَيْتُ فَرِيضَتِي\".\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٨٠.\n(^٢) من (ص ١).\n(^٣) \"مجمل اللغة\" ٢/ ٧٢٦ مادة: (قل).\n(^٤) انظر \"معجم البلدان\" للحموي ٥/ ٣٩٣.","vol":"19","page":73},{"text":"فصل:\nقوله \"الأخ الصالح\". إنما عبر بصالح لشموله سائر الخلال الحسنة.\nوفيه: استحباب لقاء أهل الفضل بالبشر والدعاء والترحيب، وإن كانوا أفضل من الداعي.\nوفيه: جواز مدح الإنسان في نفسه إذا أمن عليه أسباب الفتنة.\nفصل:\nينعطف على ما مضى أول الباب، ذكر الزجاج في \"المعاني\": أن الرسل من الملائكة - صلوات الله عليهم وسلامه -: جبريل وميكائيل وإسرافيل وملك الموت (^١).\nوفي \"ربيع الأبرار\" للزمخشري عن سعيد بن المسيب قال: الملائكة ليسوا بذكور ولا إناث ولا يتوالدون ولا يأكلون ولا يشربون.\nوقال عبد الرحمن بن سابط: يدبر أمر الدنيا أربعة: جبريل للريح والجنود وميكائيل للنبات والقطر، وملك الموت لقبض الأنفس، وإسرافيل ينزل إليهم بما يؤمرون.\nوروى الكلاباذي في \"أخباره\" من حديث الفضل بن عيسى، عن عمه يزيد بن أبان، عن أنس مرفوعًا: \"يقول الله -﷿- لملك الموت بعد فناء الخلق: من بقي؟ فيقول: جبريل وميكائيل، فيقول: خذ نفس ميكائيل فيقع في صورته التي خلقه الله عليها مثل الطود العظيم، ثمّ يقول: من بقي؟ فيقول: جبريل وملك الموت. فيقول: مت يا ملك الموت فيموت، ويبقى جبريل، فيأخذ الله روحه، فيقع على ميكائيل، وإنّ فضل خلقه على فضل ميكائيل كفضل الطود العظيم على الضرب من الضرار\".\n_________\n(^١) \"معاني القرآن\" ٥/ ٤٣٥.","vol":"19","page":74},{"text":"قال محمود بن عمر (^١): ويروى: أنّ صنفًا من الملائكة لهم ستة أجنحة: فجناحان يكفان بهما أجسادهما، وجناحان يطيرون بهما في الأمر من أمور الله تعالى، وجناحان مرخيان على وجوههم حياءً من الله تعالى. وقال على يصف الملائكة: منهم الأمناء على وحيه، ومنهم الحفظة لعباده، ومنهم السدنة لأبواب جناته، ومنهم الثابتة في الأرض السفلى أقدامهم في الأرض، والمارقة من السماء العليا أعناقهم، والخارجة من الأقطار أركانهم ولقوائم العرش أكتافهم.\nوعن أبي العالية: الكروبيون: سادة الملائكة منهم: جبريل وإسرافيل، ويقال لجبريل: طاوس الملائكة.\nقال الكلاباذي: سمعت بعض شيوخ المتكلمين تقول: إن جبريل يخلقه الله في وقت نزوله على محمد إنسانًا وبشرًا.\nوهذا لا يستقيم؛ لأنه لو كان كما قالوا، لكان قول المشركين: إنما يعلمه بشر، صدقًا، والله تعالى يقول: ﴿عَلَّمَهُ شَدِيدُ الْقُوَى (٥)﴾ [النجم: ٥] ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣)﴾ [الشعراء: ١٩٣] فجبريل جبريل، وإن كانت الصورة صورة إنسان، إذن فالصورة ليست الملك، وإن كان الملك هي بدل الصورة.\nروينا عن علي مرفوعًا: \"إن في الجنة سوقًا ما فيها شراء ولا بيع إلا صور الرجال والنساء، من اشتهى صورة دخل فيها\" (^٢) فأخبر أن الصورة غير التي يدخل فيها.\n_________\n(^١) بهامش الأصل: هو الزمخشري.\n(^٢) رواه الترمذي (٢٥٥٠)، ورواه عبد الله بن أحمد في زوائد \"المسند\" ١/ ١٥٦ (١٣٤٣) وأبو يعلى ٧/ ٢٣٢ (٢٦٨) وقال الترمذي: حديث غريب، وأورده ابن الجوزي في \"الموضوعات\" ٣/ ٥٨٤ (١٨١٣).","vol":"19","page":75},{"text":"فصل:\nاختلف في البيت المعمور وفي مكانه، فقيل: البيت الذي بناه آدم أول ما نزل إلى الأرض، فرفع إلى السماء في أيام الطوفان، يدخله كل يوم سبعون ألف ملك، والملائكة تسميه: الضراح، بالضاد المعجمة؛ لأنه ضرح عن الأرض إلى السماء، أي: أُبعد، ومنه: نية ضرح وطرح: بعيدة.\nوقال أبو الطفيل: سمعت عليًّا -وسئل عن البيت المعمور- قال: ذاك الضراح بيت الكعبة يدخله كل يوم سبعون ألف ملك لا يعودون إليه حتى تقوم القيامة (^١).\nقال محمود بن عمر: ويقال له الضريح أيضًا، ومن قال الضراح فهو اللحن الصراح (^٢).\nوعن ابن عباس والحسن: إنه البيت الذي بمكة معمور بمن يطوف به.\nوعن محمد بن عباد بن جعفر: أنه كان يستقبل القبلة، ويقول: واحبذا بيت ربي ما أحسنه وأجمله، هذا والله البيت المعمور.\nوقيل: البيت المعمور في السماء الدنيا، أو الرابعة، أو السادسة، أو السابعة، أقوال.\nوعن جعفر بن محمد، عن آبائه: هو تحت العرش، وتقدم طرف منه في أول الصلاة.\n_________\n(^١) رواه عبد الرزاق ٥/ ٢٩ (٨٨٧٥).\n(^٢) \"الفائق\" ٢/ ٣٣٦.","vol":"19","page":76},{"text":"والحديث الثاني من أحاديث الباب:\nحديث أَبِي الأَحْوَصِ، عَنِ الأَعْمَشِ، عَنْ زَيْدِ بْنِ وَهْبٍ، قَالَ عَبْدُ اللهِ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - وَهْوَ الصَّادِقُ المَصْدُوقُ قَالَ: \"إِنَّ خلق أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ\" … الحديث. وقد سلف الكلام عليه في الطهارة، وسيأتي في خلق آدم والنذر والتوحيد، وأخرجه مسلم والأربعة أيضًا (^١).\nقال الخطيب في كتابه: \"الفصل للوصل\": رواه ابن عيينة، وجماعات عددهم، عن الأعمش، ثنا زيد. فذكره مطولًا، وكذا رواه جماعات عن الأعمش عددهم.\nومن أول الحديث إلى قوله: (\"شَقِيٌّ أَوْ سَعِيدٌ\") كلام رسول الله - ﷺ -، وما بعده كلام ابن مسعود، وقد رواه عبد الرحمن بن حميد الرؤاسي، عن الأعمش فاقتصر من المتن على المرفوع فحسب، ورواه بطوله سلمة بن كهيل، عن زيد بن وهب، بفصل كلام ابن مسعود من كلام رسول الله - ﷺ - ثم قال بعد ذكر الشقاوة والسعادة: قال عبد الله: والذي نفسي بيده إن الرجل ليعمل بعمل أهل الجنة الحديث، وذكر ابن مردويه في \"مجالسه\" من حديث يعقوب بن الطفيل، عن مجاهد، عن أبي الطفيل، قال: أتيت حذيفة بن أسيد الغفاري فذكرت له ما سمعته من ابن مسعود: الشقي من شقي في بطن أمه. فقال: وما تنكر من ذلك سمعت النبي - ﷺ - يقول: \"إِنَّ خلق أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ خمسة وأَرْبَعِينَ يَوْمًا، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ\" الحديث.\n_________\n(^١) مسلم برقم (٢٦٤٣) كتاب: القدر، باب: كيفية الخلق الآدمي في بطن أمه … وأبو داود (٤٧٠٨)، والترمذي (٢١٣٧)، وابن ماجه (٧٦)، والنسائي في \"الكبرى\" ٦/ ٣٦٦ (١١٢٤٦)","vol":"19","page":77},{"text":"ولا التفات إلى ما حكي عن عمرو بن عبيد، وكان من زهاد القدرية من إنكاره هذا الحديث فهو أقل من هذا.\nفصل:\nمعنى (الصَّادِقُ المصدوق): الصادق في قوله وفيما يأتيه من الوحي. والْمَصْدُوقُ أن الله صدقه في وعده.\nوقوله: (\"فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا\") يريد: نطفة، قال بعض العلماء: وكذلك جعل على المتوفى عنها زوجها أربعة أشهر وعشرًا؛ لأن الأربعة لاعتبار الخلقة، وعشرًا احتياطًا، ولغيره ثلاث حيض؛ لأن عليها رقيبًا، وأبيح لها أن تتزين وتغايظ زوجها، وجاء تفسيره عن ابن مسعود: إن النطفة إذا وقعت في الرحم، وأراد الله خلق بشر منها، طارت في بشر المرأة تحت كل ظفر وشعر، ثم تمكث أربعين ليلة، ثم تنزل دمًا في الرحم (^١)، فذلك جمعها. والذي في الحديث الذي يجمع خلقه أربعين يومًا. بخلاف تفسيره أنه يجمع بعد الأربعين.\nوالعَلَقَة: واحد العلق وهو الدم قبل أن ييبس.\nوالمُضْغَة: القطعة الصغيرة من اللحم قدر ما يمضغ كغرفة لمقدار ما يغرف.\nوظاهر الحديث: أن أعمال الحسنات والسيئات أمارات وليس موجبات، وأن العاقبة في ذلك للسابقة.\nفائدة:\nروى ابن حبان في \"صحيحه\" من حديث أبي الدرداء مرفوعًا: \"فرغ الله إلى كل عبد من خمس: من رزقه، وأجله، وعمله، وأثره،\n_________\n(^١) روى هذا الأثر الخطابي في \"أعلام الحديث\" ٢/ ١٤٨٢ - ١٤٨٣.","vol":"19","page":78},{"text":"ومضجعه\" (^١) يعني: قبره فإنه مضجعه على الدوام، ﴿وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ﴾ [لقمان: ٣٤].\nالحديث الثالث: حديث أَبِي هُرَيْرَةَ - ﵁ -:\nعَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أَحَبَّ اللهُ العَبْدَ نَادى جِبْرِيلَ: إِنَّ الله يُحِبُّ فُلَانًا فَأَحْبِبْهُ. فَيُحِبُّهُ جِبْرِيلُ، فَيُنَادِي جِبْرِيلُ فِي أَهْلِ السَّمَاءِ: إِنَّ الله يُحِبُّ فُلَانًا فَأَحِبُّوهُ. فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ القَبُولُ فِي الأَرْضِ\".\nوهذا الحديث سبق بيانه واضحًا ويأتي في الأدب والتوحيد (^٢).\nأخرجه مسلم أيضًا. قال الطرقي: ذكر البخاري الحب في كتابه، ولم يذكر البغض، وهو في رواية غيره: \"وإذا أبغض عبدًا نادى جبريل، ثم ينادي في السماء: إن الله يبغض فلانًا فأبغضه- قال: فيبغضه جبريل، ثم ينادى في أهل السماء: إن الله يبغض فلانا فأبغضوه فيبغضوه، ثم يوضع البغض في الأرض\" (^٣) وقد أسلفت ذلك من عند مسلم، ومعنى \"يوضع له القبول في الأرض\": عند أكثر من يعرفه من المؤمنين، ويبقي له ذكرًا صالحًا.\nالحديث الرابع:\nحديث ابن أَبِي جَعْفَرٍ -عبيد الله المصري مولى علي به، مات سنة خمس أو ست وثمانين- عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أَنَّهَا سَمِعَتْ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّ المَلَائِكَةَ\n_________\n(^١) \"صحيح ابن حبان\" ١٤/ ١٨ (٦١٥٠).\n(^٢) سيأتي برقم (٦٠٤٠) باب: المقة من الله تعالى، و(٧٤٨٥) باب: كلام الرب مع جبريل.\n(^٣) هذِه الزيادة رواها مسلم برقم (٢٦٣٧) كتاب: البر والصلة، باب: إذا أحب الله عبدًا حببه إلى عباده.","vol":"19","page":79},{"text":"تَنْزِلُ فِي العَنَانِ -وَهْوَ السَّحَابُ- فَتَذكُرُ الأَمْرَ قُضِيَ فِي السَّمَاءِ، فَتَسْتَرِقُ الشَّيَاطِينُ السَّمْعَ، فَتَسْمَعُهُ فَتُوحِيهِ إِلَى الكُهَّانِ، فَيَكْذِبُونَ مَعَهَا مِائَةَ كَذْبَةٍ مِنْ عِنْدِ أَنْفُسِهِمْ\".\nهذا الحديث من أفراده بهذا السند، وروي نحوه من كتاب الأدب من حديث يحيى بن عروة، عن أبيه، عن عائشة (^١)، وكذا هو في مسلم (^٢)، وليس في الكتب الستة ليحيى، عن أبيه غير هذا وعلقه في صفة إبليس أيضًا فقال: وقال الليث: حدثني خالد بن يزيد، عن سعيد بن أبي هلال أنَّ أبا الأسود أخبره، عن عروة، عن عائشة يرفعه: \"الملائكة تحدث في العنان\" الحديث.\nوفيه: \"فيقرها في أذن الكاهن كما تقر القارورة، فيزيدون معها مائة كذبة\" وهو موصول أيضًا من حديث خالد.\nوصله أبو نعيم فقال: حدثنا سليمان، ثنا طالب بن شعيب، ثنا عبد الله بن صالح، ثنا الليث، ثنا خالد فذكره. قال أبو نعيم: ذكره -يعني: البخاري- عن الليث بلا رواية، قال: ويقال: إنه سمعه من عبد الله بن صالح، عن الليث، فعدل عن ذكره وتسميته، وفي الصحيحين أيضًا عن عائشة قالت: سئل رسول الله - ﷺ - عن الكهان فقال: \"ليس بشيء\"، قالوا: يا رسول الله إنهم يحدثونا أحيانًا بشيء ويكون حقًّا، فقال - ﵇ -: \"تلك الكلمة من الحق يخطفها الجني فيقرها في أذن وليه فيخلطون معها مائة كذبة\" وفي لفظ: \"كقرقرة الدجاجة\" (^٣).\n_________\n(^١) سيأتي برقم (٦٢١٣) باب: قول الرجل للشيء: ليس بشيء وهو ينوي أنه ليس بحق.\n(^٢) مسلم (٢٢٢٨).\n(^٣) سيأتي في التوحيد برقم (٧٥٦١) باب: قراءة الفاجر والمنافق.","vol":"19","page":80},{"text":"إذا تقرر ذلك فالْعَنَانِ بفتح العين: السحاب جمع عنانة.\nوقوله: \"فَيَكْذِبُونَ مَعَهَا مِائَةَ كَذْبَةٍ\" ظاهره أنهم الكهان، وقال الداودي: يحتمل أن يعني الكاهن أو الشيطان، وقوله في الرواية التي أوردناها: \"ليس بشيء\" أي: ليس قولهم بشيءٍ يعتمد عليه ولا حقيقة له، وأخذ من هذا جواز إطلاق هذا اللفظ على ما كان باطلًا.\nوالعرب تقول لمن عمل شيئًا لم يحكمه: ما عملت شيئًا.\nوقوله فيها: \"فيقرها\" ضبطه ابن الجوزي بضم الياء (^١)، والنووي بفتحها مع ضم القاف، وتشديد الراء (^٢)، وقر الدجاجة، أي: كصوتها إذا قطعته.\nيقال: قرت الدجاجة تقرقرًا، فإن رددته قيل: قرقرت قرقرة، والقرقرة: ترديد كالكلام في أذن الأطروش حتى يفهم؛ كما يستخرج ما في القارورة شيئًا بعد شيء إذا أفرغت. وعند الإسماعيلي قر الزجاجة بالزاي، وكأنه اعتبره باللفظ الذي هو فيه كما تقر القارورة، ويكون قر الزجاجة، معناه: صوتها إذا فرغ ما فيها، قال الدارقطني: وهو تصحيف من الإسماعيلي (^٣)، والصواب بالدال.\nوعن أبي سليمان: الكهنة: قوم لهم أذهان حادة، ونفوس شريرة، وطباع نارية، فألفتهم الشياطين لما بينهم من التناسب في هذِه الأمور، وساعدتهم بما في وسعها (^٤).\nوفي البخاري في كتاب الطب، باب: الكهانة، وذكر فيه حديث\n_________\n(^١) \"غريب الحديث\" ٢/ ٢٣٢.\n(^٢) \"صحيح مسلم بشرح النووي\" ١٤/ ٢٢٥.\n(^٣) \"غريب الحديث\" لابن الجوزي ٢/ ٢٣٢.\n(^٤) \"أعلام الحديث\" ٣/ ٢٢١٩.","vol":"19","page":81},{"text":"المرأتين من هذيل، وقال فيه: عن ابن شهاب، عن ابن المسيب: أن النبي - ﷺ - قضى في الجنين (^١). مرسل رواه الإسماعيلي من حديث معن، عن مالك به مرسلًا. ثم قال: قد أسنده ابن أبي ذئب ويونس، وأرسله مالك (^٢)، وفليح.\nوقال البخاري إثر حديث على: عن هشام، أنا معمر، عن الزهري، عن يحيى بن عروة، عن أبيه، عن عائشة: سأل النبيَّ - ﷺ - ناس من الكهان، الحديث.\nوقال علي: قال عبد الرزاق: مرسل (^٣). وقال الإسماعيلي: بلغني أن عليًّا أسنده بعد.\nورواه أبو نعيم عن سليمان، عن إسحاق بن إبراهيم، أنا عبد الرزاق، فذكره مسندًا.\nواعلم أن الكهانة كانت في العرب على ثلاثة أضرب، ذكرها القاضي عياض:\nأحدها: أن يكون للإنسان ولي من الجن يخبره مما يسترق من السمع، وهذا القسم بطل بمبعث نبينا.\nثانيها: أن يخبره بما يطرأ -ويكون في أقطار الأرض- وما خفي عليه مما قرب أو بعد، وهذا لا يبعد وجوده، ونفت هذا كله المعتزلة وبعض المتكلمين، وأحالوهما، ولا استحالة في ذلك ولا بعد في وجوده، لكنهم يكذبون ويصدقون، والنهي عن تصديقهم والسماع منهم عام.\n_________\n(^١) سيأتي برقم (٥٧٦٠).\n(^٢) \"الموطأ\" ص ٥٣٣.\n(^٣) سيأتي برقم (٥٧٦٢).","vol":"19","page":82},{"text":"ثالثها: المنجمون، وهذا الضرب يخلق الله فيه لبعض الناس قوة وشدة ما، والكذب فيه أغلب (^١)، والكاهن لغة: الذي يضرب بالحصى، كما قاله في: \"الجامع\".\nوفي \"الموعب\": كهن: صار منجمًا، وهو في كلامهم أيضًا كما قال الأزهري: القائم بأمر الشخص الساعي له في حوائجه (^٢) وفي \"المحكم\": هو القاضي بالغيب (^٣).\nقال في: \"الجامع\": وكان بعض العرب يسمي الكاهن طاغوتًا، ويسمي كل من أخبر بشيءٍ قبل حدوثه كاهنًا، والمرأة: كاهنة.\nوقال صاحب \"مجمع الغرائب\": الكاهن: هو الذي يدعي معرفة الأشياء المغيبة، فتصديقه فيما يدعي من علم الغيب قرع باب الكفر نعوذ بالله منه.\nقال القاضي عياض: ومن هذا الباب: العرافة وصاحبها عراف، وهو الذي يستدل على الأمور بأسباب ومقدمات، يدعي معرفتها بها، وقد يعتضد بعض أهل هذا الفن (بالزجر) (^٤)، والطرق والنجوم وأسباب معتادة في ذلك، وهذا الفن هو العيافة، وكلها تطلق عليها اسم الكهانة (^٥).\nقال القرطبي: فإذا كان كذلك فسؤالهم -يعني: الكاهن والعراف والمنجم- عن غيب ليخبروا عنه حرام، وما يأخذون على ذلك حرام\n_________\n(^١) \"إكمال المعلم\" ٧/ ١٥٣.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٢٠١ مادة (كهن).\n(^٣) \"المحكم\" ٤/ ١٠٣ مادة (كهن).\n(^٤) من (ص ١).\n(^٥) \"إكمال المعلم\" ٧/ ١٥٣.","vol":"19","page":83},{"text":"بلا خلاف؛ لأنه كحلوان الكاهن المنهي عنه، قاله أبو عمر، والأمة مجمعة عليه، ويجب على المحتسب أن يقيمهم من الأسواق وينكر عليهم أشد الإنكار، وإن صدق بعضهم في بعض الأمر فليس ذلك بالذي يخرجهم عن الكهانة، فإن تلك الكلمة إما خطفة جني أو موافقة قدر؛ ليغتر به بعض الجهال (^١).\nوالكذبة: بفتح الكاف وكسرها وسكون الذال فيهما، وأنكر بعضهم كما قال عياض الكسر إلا إذا أراد الحالة أو الهيئة (^٢).\nفصل:\nقال ابن الأثير في حديث: \"إنما هو من إخوان الكهان\": إنما ضرب المثل بالكهان؛ لأنهم (كانوا) (^٣) يروجون أقوالهم بالباطل، فأما إذا وضع السجع مواضعه فلا ذم (^٤)، قال: ففيه ذمهم وذم من يتشبه بهم، والقائل: كيف أغرم من لا نطق .. إلى آخره يستحق بهذا السجع الذي احتج به على الشارع بالباطل شدة العقوبة في الدنيا والآخرة، غير أنه صفح عن الجاهل وترك الانتقام لنفسه، كما في ذاك الذي قال: اعدل.\nالحديث الخامس:\nحديث ابن شِهَابٍ، عَنْ أَبِي سَلَمَةَ وَالأَغَرِّ، عَنْ أَبي هُرَيْرَةَ قَالَ: قَالَ رسول الله - ﷺ -: \"إِذَا كَانَ يَوْمُ الجُمُعَةِ كَانَ عَلَى كُلِّ بَابِ مِنْ أَبْوَابِ المَسْجِدِ مَلَائِكَةُ .. \".\nالحديث سلف في بابها، والأغر: هو سلمان أبو عبد الله المديني،\n_________\n(^١) \"المفهم\" ٥/ ٦٣٣.\n(^٢) \"مشارق الأنوار\" ١/ ٣٣٧.\n(^٣) من (ص ١).\n(^٤) \"النهاية\" ٤/ ٢١٥.","vol":"19","page":84},{"text":"وأصله من أصبهان اتفقا عليه ووقع لأبي ذر من طريق الهيثم وحده بدله الأعرج، والصواب: الأول، والحديث به مشهور، وكذا هو في مسلم: أخبرني أبو عبد الله الأغر (^١) قال ابن السكن: ورواه يحيى بن سعيد الأنصاري، عن الزهري، عن أبي سلمة وسعيد والأغر، فصحَّ بهذا كله أن الحديث حديث الأغر.\nوحديث الأعرج المذكور أخرجه النسائي في موضعين (^٢).\nالحديث السادس:\nحديث سَعِيدِ بْنِ المُسَيَّبِ قَالَ: مَرَّ عُمَرُ فِي المَسْجِدِ وَحَسَّانُ يُنْشِدُ. الحديث سلف في الصلاة (^٣)، وأخرجه مسلم أيضًا (^٤) (وروح القدس) فيه هو جبريل.\nالحديث السابع:\nحديث البَرَاءِ قَالَ: قَالَ النَّبِيُّ - ﷺ - لِحَسَّانَ: \"اهْجُهُمْ -أَوْ هَاجِهِمْ- وَجِبْرِيلُ مَعَكَ\". ذكره لأجل لفظة جبريل. ويأتي في المغازي والأدب (^٥) وأخرجه مسلم أيضًا (^٦).\nالحديث الثامن:\nحديث أنَسِ بْنِ مَالِكٍ: كَأَنِّي أَنْظُرُ إِلَى بياضٍ سَاطِعٍ فِي سِكَّةِ بَنِي غَنْمٍ.\n_________\n(^١) مسلم (٨٥٠).\n(^٢) النسائي ٣/ ٩٧ - ٩٨.\n(^٣) سبق برقم (٤٥٣).\n(^٤) مسلم (٢٤٨٥).\n(^٥) برقم (٤١٢٣ - ٤١٢٤) وبرقم (٦١٥٣).\n(^٦) مسلم (٢٤٨٦).","vol":"19","page":85},{"text":"زَادَ مُوسَى: مَوْكِبَ جِبْرِيلَ.\nوهذا ذكره في المغازي أيضًا، وشيخ البخاري نسبه ابن السكن هنا ابن راهويه وبه صرح الإسماعيلي وأبو نعيم. (موكب) بالخفض، وقيل: يعرب بالرفع، أي: هو موكب، وقيل: بالنصب، بقوله: انظر موكب جبريل.\nقال ابن التين: وأحسن منهما: خفضه على البدل من غبار، أي: غبار موكب. كقول الشاعر\nبسجستان طلحة الطلحات\nأراد أعظم طلحة بذلك، كذلك موكب ههنا.\nالحديث التاسع:\nحديث عَائِشَةَ - ﵂ - أَنَّ الحَارِثَ بْنَ هِشَامٍ سَأَلَ النَّبِيَّ - ﷺ -: كَيْفَ يَأْتِيكَ الوَحْيُ؟\nالحديث تقدم في أول الإيمان (^١).\nوقوله: (\"فَيَفْصِمُ\") هو: بفتح الياء، قال ابن فارس: الفصم: أن يصدع الشيء من غير أن يبين، قال: ويقال: أفصم الشيء: أقلع (^٢).\nالحديث العاشر:\nحديث أَبِي هُرَيْرَةَ: \"مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ\". تقدم في الجهاد (^٣).\n_________\n(^١) سبق برقم (٢).\n(^٢) \"مجمل اللغة\" ٢/ ٧٢٢ مادة: (فصم).\n(^٣) برقم (٢٨٤١) باب فضل النفقة في سبيل الله.","vol":"19","page":86},{"text":"الحادي عشر:\nحديث الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ - ﵂ - أنه - ﷺ - قَالَ لَهَا: \"يَا عَائِشَةُ، هذا جِبْرِيلُ يَقْرَأُ عَلَيْكِ السَّلَامَ\". قَالَتْ: وَعَلَيهِ السَّلَامِ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، تَرى مَا لَا أَرى. تُرِيدُ النَّبِيَّ - ﷺ -.\nويأتي بعد في المغازي والأدب والاستئذان والرقاق (^١) وأخرجه مسلم أيضًا (^٢). وهذا الحديث لما رواه النسائي، عن نوح بن حبيب، عن عبد الرزاق، عن معمر، عن الزهري، عن عروة، عن عائشة.\nقال: هذا خطأ. (^٣) يعني: أن الصواب حديث الزهري، عن أبي سلمة كما في البخاري.\nورواه الشعبي، عن أبي سلمة وليس للشعبي، عن أبي سلمة، عن عائشة في \"الصحيح\" غيره.\nقال الترمذي: وفي الباب عن رجل من بني نمير، عن أبيه، عن جده (^٤).\nفصل:\nفيه: أنه - ﵇ - يرى الملك، ولا يراه من معه، وفيه: فضل عائشة.\nوفي القرآن: دليلٌ (أن ذلك) (^٥) كان بأمر الله؛ لقوله تعالى: ﴿وَيَفْعَلُونَ مَا يُؤْمَرُونَ﴾ [التحريم: ٦] وفي رد عائشة أن إنهاء السلام إلى البركة وهي سنة. قاله ابن عباس، وكان ابن عمر يقول: في ابتداء السلام وفي رده سواء: السلام عليكم (^٦).\n_________\n(^١) سيأتي برقم (٣٧٦٨، ٦٢٠١، ٦٢٤٩، ٦٢٥٣).\n(^٢) مسلم (٢٤٤٧).\n(^٣) النسائي ٧/ ٦٩ - ٧٠.\n(^٤) الترمذي (٢٦٩٣).\n(^٥) من (ص ١).\n(^٦) رواه ابن أبي شيبة ٥/ ٢٤٥.","vol":"19","page":87},{"text":"فصل:\nروي: \"يا عائش\" مرخمًا، فيجوز في الشين فتحها وضمها (^١).\nو\"يَقْرَأُ عَلَيْكِ\" ثلاثي، وفي رواية: \"يقرئك\" بضم الياء (^٢).\nوفيه: استحباب بعث السلام، ويجب على الرسول تبليغه، وبعث سلام الأجنبي إلى الأجنبية الصالحة إذا لم يخف ترتب مفسدة، وأن الذي يبلغه السلام يرد عليه.\nفرع:\nالرد واجب على الفور، ويستحب أن يقول في الردِّ: وعليك أو وعليكم السلام، فلو حذف الواو أجزأه على الصحيح، وكان تاركًا للأفضل، فإن قلت: هلَّا واجهها جبريل كما واجه مريم؟\nقلت: عنه جوابان ذكرهما ابن الجوزي:\nأحدهما: أنه لما قدر وجود عيسى - ﷺ - لا من أب. بعث جبريل؛ ليعلمها بكونه قبل كونه، لتعلم أنه يكون بالقدرة، فتسكن في زمن العمل، ثم بعث إليها عند الولادة؛ لكونها في وحدة فقال: ﴿أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا﴾ [مريم: ٢٤] فكان خطاب الملك لها في الحالتين؛ ليسكن انزعاجها.\nالثاني: أن مريم كانت خالية من زوج، فواجهها بالخطاب، وأم المؤمنين احترمت لمكان سيد الأمة، كما احترم الشارع قصر عمر الذي رآه في المنام خوفًا من المغيرة (^٣)، وهذا أبلغ في فضل عائشة؛\n_________\n(^١) ستأتي برقم (٣٧٦٨).\n(^٢) التخريج السابق.\n(^٣) سيأتي الحديث الدال على ذلك برقم (٥٢٢٦) ورواه مسلم (٢٣٩٤).","vol":"19","page":88},{"text":"لأنه إذا احترمها جبريل الذي لا شهوة له حفظًا لقلب زوجها سيد الأمة كانت عما قيل عنها في الإفك أبعد، أو يكون خاطب مريم لكونها نبية على قول، وعائشة لم يذكر عنها ذلك.\nالحديث الثاني عشر:\nحديث ابن عَبَّاسٍ - ﵄ - قَالَ: قَال رَسُول اللهِ - ﷺ - لِجِبْرِيلَ: \"أَلَا تَزُورُنَا أَكْثَرَ مِمَّا ثَزُورُنَا؟ \" قَالَ: فَنَزَلَتْ: ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا﴾ الآية [مريم: ٦٤].\nهذا الحديث يأتي إن شاء الله في التفسير والتوحيد (^١).\nقال الداودي: وهو دال على أن الله تعالى إذا أراد أمرًا أمر ونهى بكلامه، وأنه لم يقل ذلك قبل الوقت الذي أمر به، وهذا الكلام شديد؛ لأنه -﷾- لم يزل آمرًا ناهيًا في الأزل، وإنما يفهم المخلوقون ذلك فيعلمون وقت النزول متى يكون.\nالثالث عشر:\nحديثه أيضًا: أَنَّه - ﷺ - قَالَ: \"أَقْرَأَنِي جِبرْيل عَلَى حَرْفٍ، فَلَم أَزَلْ أَسْتَزِيدُهُ حَتَّى انْتَهَى إِلَى سَبْعَةِ أَحْرُفٍ\". وهذا ذكره في فضائل القرآن (^٢) وسلف ذكرها.\nوفي رواية أخرى: أن جبريل قال له: اقرأه على حرف، وكان ميكائيل عن شماله فنظر - ﵇ - إلى ميكائيل (كالمستشير) (^٣)، فلم يزل\n_________\n(^١) سيأتي برقم (٤٧٣١، ٧٤٥٥).\n(^٢) سيأتي برقم (٤٩٩١).\n(^٣) في (ص ١): المستبشر.","vol":"19","page":89},{"text":"يشير إليه يستزده حتى (قال) (^١) سبعة أحرف كلها شاف كاف (^٢)؛ فلهذا قيل: إن المراء في القرآن كفر، وأنه لا ينبغي أن يقول أحد لبعض القراءة: ليس هي هكذا، ولا يقال: إن بعض القراءة خير من بعض.\nالحديث الرابع عشر:\nحديث ابن عَبَّاسٍ: (كَانَ أَجْوَدَ النَّاسِ). الحديث تقدم في الصوم (^٣).\nوروى أبو هريرة وفاطمة عن النبي - ﷺ -: أن جبريل كان يعارضه القرآن. الأول سلف في الوحي، والثاني يأتي في علامات النبوة وفضائل القرآن.\nالحديث الخامس عشر:\nحديث ابن شِهَابٍ، أَنَّ عُمَرَ بْنَ عَبْدِ العَزِيزِ أَخَّرَ العَصْرَ شَيْئًا. الحديث تقدم في الصلاة (^٤).\nالحديث السادس عشر:\nحديث أَبِي ذَرٍّ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"قَالَ لِي جِبْرِيلُ: مَنْ مَاتَ مِنْ أُمَّتِكَ لَا يُشْرِكُ باللهِ شَيْئًا دَخَلَ الجَنَّةَ، أَوْ لَمْ يَدْخُلِ النَّارَ، قَالَ: وَإِنْ زَنَى، وَإِنْ سَرَقَ؟! قَالَ: \"وَإِنْ\". وسلف أيضًا في الاستقراض (^٥).\n_________\n(^١) في (ص ١): قرأ.\n(^٢) رواه النسائي ٢/ ١٥٤، وأحمد ٥/ ١١٤، ١٢٢ وابن حبان ٣/ ١١ (٧٣٧). من حديث أبي بن كعب، ورواه أحمد ٥/ ٤١، ٥١، وابن أبي شيبة ٦/ ١٣٨ من حديث أبي بكرة. وصححه الألباني في \"صحيح الجامع\" (٧٨).\n(^٣) برقم (١٩٠٢).\n(^٤) برقم (٥٢١).\n(^٥) برقم (٢٣٨٨).","vol":"19","page":90},{"text":"السابع عشر:\nحديث أَبِي هُرَيْرَةَ: \"الْمَلَائِكَةُ يَتَعَاقَبُونَ فيكم .. \" إلى آخره.\nسلف في الصلاة (^١)، وفي حديث أبي ذر إثبات دخول ونفي دخول، وكل (واحد) (^٢) منهم متميز عن الآخر بنعت ووقت، والمعنى: أن من مات على الإسلام من أهل هذِه الصفة فمصيره الجنة يخلد فيها، وإن ناله قبل ذلك من العقوبة ما ناله.\nوأما قوله: (\"ولَمْ يَدْخُلِ النَّارَ\") فمعناه: دخول تخليد، ولا بد من هذا التأويل؛ لورود الآثار الكثيرة في الوعيد.\nوقال الداودي: قوله: (\"لَمْ يَدْخُلِ النَّارَ\") يحتمل أن يعصم جميعهم منها، ويحتمل أن يعصم بعضهم من النار التي أعدت للكافرين ويصيبه من غيرها، ثم يصير إلى الجنة.\nوفي هذا بيان لقوله: \"لا يزني الزاني حين يزني وهو مؤمن، ولا يسرق حين يسرق وهو مؤمن\" أنه لا يخرجه ذلك من (الإيمان) (^٣)؛ لقوله: \"وإن\".\nولأن العقوبات في السرقة والزنا مختلفة، وليس عقوبة من خرج من الإيمان إلى الكفر إلا القتل.\n_________\n(^١) برقم (٥٥٥).\n(^٢) من (ص ١).\n(^٣) في (ص ١): من النار.","vol":"19","page":91},{"text":"<span data-type='title' id=toc-2259>٧ - باب إِذَا قَالَ أَحَدُكُمْ: آمِيَن. وَالْمَلَائِكَةُ فِي السَّمَاءِ، فَوَافَقَتْ إِحْدَاهُمَا الأُخْرى، غُفِرَ لَهُ مَا تَقَدَّمَ من ذَنْبِهِ</span>\n٣٢٢٤ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا مَخْلَدٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ، أَنَّ نَافِعًا حَدَّثَهُ، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ حَدَّثَهُ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: حَشَوْتُ لِلنَّبِيِّ - ﷺ - وِسَادَةً فِيهَا تَمَاثِيلُ كَأَنَّهَا نُمْرُقَةٌ، فَجَاءَ فَقَامَ بَيْنَ البَابَيْنِ وَجَعَلَ يَتَغَيَّرُ وَجْهُهُ، فَقُلْتُ مَا لَنَا يَا رَسُولَ اللهِ. قَالَ: «مَا بَالُ هَذِهِ الْوِسَادَةِ؟». قَالَتْ: وِسَادَةٌ جَعَلْتُهَا لَكَ لِتَضْطَجِعَ عَلَيْهَا. قَالَ: «أَمَا عَلِمْتِ أَنَّ المَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ صُورَةٌ، وَأَنَّ مَنْ صَنَعَ الصُّورَةَ يُعَذَّبُ يَوْمَ القِيَامَةِ يَقُولُ: أَحْيُوا مَا خَلَقْتُمْ». [انظر: ٢١٠٥ - مسلم: ٢١٠٧ (٩٦) - فتح ٦/ ٣١١]\n\n٣٢٢٥ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: سَمِعْتُ أَبَا طَلْحَةَ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَا تَدْخُلُ الْمَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلَا صُورَةُ تَمَاثِيلَ». [٣٢٢٦، ٣٣٢٢، ٤٠٠٢، ٥٩٤٩، ٥٩٥٨ - مسلم: ٢١٠٦ - فتح ٦/ ٣١٢]\n\n٣٢٢٦ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنَا عَمْرٌو، أَنَّ بُكَيْرَ بْنَ الأَشَجِّ حَدَّثَهُ، أَنَّ بُسْرَ بْنَ سَعِيدٍ حَدَّثَهُ، أَنَّ زَيْدَ بْنَ خَالِدٍ الجُهَنِيَّ - ﵁ - حَدَّثَهُ، وَمَعَ بُسْرِ بْنِ سَعِيدٍ عُبَيْدُ اللهِ الخَوْلَانِي الذِي كَانَ فِي حَجْرِ مَيْمُونَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - حَدَّثَهُمَا زَيْدُ بْنُ خَالِدٍ أَنَّ أَبَا طَلْحَةَ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا تَدْخُلُ الْمَلَائِكَةُ بَيْتًا فِيهِ صُورَةٌ». قَالَ بُسْرٌ: فَمَرِضَ زَيْدُ بْنُ خَالِدٍ، فَعُدْنَاهُ فَإِذَا نَحْنُ في بَيْتِهِ بِسِتْرٍ فِيهِ تَصَاوِيرُ، فَقُلْتُ لِعُبَيْدِ اللهِ الخَوْلَانِيِّ: أَلَمْ يُحَدِّثْنَا فِي التَّصَاوِيرِ؟ فَقَالَ: إِنَّهُ قَالَ: «إِلاَّ رَقْمٌ فِي ثَوْبٍ». أَلَا سَمِعْتَهُ؟ قُلْتُ: لَا. قَالَ: بَلَى، قَدْ ذَكَرَهُ. [انظر: ٣٢٢٥ - مسلم: ٢١٠٦ - فتح ٦/ ٣١٢]\n\n٣٢٢٧ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي","vol":"19","page":92},{"text":"عُمَرُو (^١)، عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ: وَعَدَ النَّبِيَّ - ﷺ - جِبْرِيلُ فَقَالَ: إِنَّا لَا نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلَا كَلْبٌ. [٥٩٦٠ - فتح ٦/ ٣١٢]\n\n٣٢٢٨ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا قَالَ الإِمَامُ سَمِعَ الله لِمَنْ حَمِدَهُ. فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ، فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ المَلَائِكَةِ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ». [انظر: ٧٩٦ - مسلم: ٤٠٩ - فتح ٦/ ٣١٢]\n\n٣٢٢٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ، حَدَّثَنَا أَبِي، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ أَحَدَكُمْ فِي صَلَاةٍ مَا دَامَتِ الصَّلَاةُ تَحْبِسُهُ، وَالْمَلَائِكَةُ تَقُولُ اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ. مَا لَمْ يَقُمْ مِنْ صَلَاتِهِ أَوْ يُحْدِثْ». [انظر: ١٧٦ - مسلم: ٣٦٢، ٦٤٩ - فتح ٦/ ٣١٢]\n\n٣٢٣٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ، عَنْ صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبِيهِ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ عَلَى المِنْبَرِ: (﴿وَنَادَوْا يَا مَالِكُ﴾) [الزخرف: ٧٧]. قَالَ سُفْيَانُ فِي قِرَاءَةِ عَبْدِ اللهِ (﴿وَنَادَوْا يَا مَالِ﴾) [الزخرف: ٧٧]. [٣٣٦٦، ٤٨١٩ - مسلم: ٨٧١ - فتح ٦/ ٣١٢]\n\n٣٢٣١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي عُرْوَةُ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - حَدَّثَتْهُ أَنَّهَا قَالَتْ لِلنَّبِيِّ - ﷺ -: هَلْ أَتَى عَلَيْكَ يَوْمٌ كَانَ أَشَدَّ مِنْ يَوْمِ أُحُدٍ قَالَ: «لَقَدْ لَقِيتُ مِنْ قَوْمِكِ مَا لَقِيتُ، وَكَانَ أَشَدُّ مَا لَقِيتُ مِنْهُمْ يَوْمَ العَقَبَةِ، إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِ يَالِيلَ بْنِ عَبْدِ كُلَالٍ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلاَّ وَأَنَا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي، فَإِذَا أَنَا\n_________\n(^١) كذا في الأصول، وخطأ ابن حجر رواية (عمرو) وقال: والصواب عمر بغير واو. اهـ. \"الفتح\" ٦/ ٣١٥.","vol":"19","page":93},{"text":"بِسَحَابَةٍ قَدْ أَظَلَّتْنِي، فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ، فَنَادَانِي فَقَالَ: إِنَّ اللهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ وَمَا رَدُّوا عَلَيْكَ، وَقَدْ بَعَثَ إِلَيْكَ مَلَكَ الْجِبَالِ لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ، فَنَادَانِي مَلَكُ الجِبَالِ، فَسَلَّمَ عَلَيَّ ثُمَّ قَالَ: يَا مُحَمَّدُ، فَقَالَ ذَلِكَ، فِيمَا شِئْتَ، إِنْ شِئْتَ أَنْ أُطْبِقَ عَلَيْهِمِ الأَخْشَبَيْنِ، فَقَالَ النَّبِيُّ - ﷺ -: بَلْ أَرْجُو أَنْ يُخْرِجَ الله مِنْ أَصْلَابِهِمْ مَنْ يَعْبُدُ اللهَ وَحْدَهُ لَا يُشْرِكُ بِهِ شَيْئًا». [٧٣٨٩ - مسلم: ١٧٩٥ - فتح ٦/ ٣١٢]\n\n٣٢٣٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا أَبُو إِسْحَاقَ الشَّيْبَانِي قَالَ: سَأَلْتُ زِرَّ بْنَ حُبَيْشٍ عَنْ قَوْلِ اللهِ تَعَالَى: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩) فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى﴾ [النجم: ١٠،٩]. قَالَ: حَدَّثَنَا ابْنُ مَسْعُودٍ أَنَّهُ رَأَى جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ. [٤٨٥٦، ٤٨٥٧ - مسلم: ١٧٤ - فتح ٦/ ٣١٣].\n\n٣٢٣٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ -: ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ [النجم: ١٨] قَالَ: رَأَى رَفْرَفًا أَخْضَرَ سَدَّ أُفُقَ السَّمَاءِ. [٤٨٥٨ - فتح ٦/ ٣١٣]\n\n٣٢٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ إِسْمَاعِيلَ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ، عَنِ ابْنِ عَوْنٍ، أَنْبَأَنَا القَاسِمُ، عَنْ عَائِشَةَ - ﵂قَالَتْ: مَنْ زَعَمَ أَنَّ مُحَمَّدًا رَأَى رَبَّهُ فَقَدْ أَعْظَمَ، وَلَكِنْ قَدْ رَأَى جِبْرِيلَ في صُورَتِهِ، وَخَلْقُهُ سَادٌّ مَا بَيْنَ الأُفُقِ. [٣٢٣٥، ٤٦١٢، ٤٨٥٥، ٧٣٨٠، ٧٥٣١ - مسلم: ١٧٧ - فتح ٦/ ٣١٣]\n\n٣٢٣٥ - حَدَّثَنِي مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ أَبِي زَائِدَةَ، عَنِ ابْنِ الأَشْوَعِ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ قَالَ: قُلْتُ لِعَائِشَةَ - ﵂ - فَأَيْنَ قَوْلُهُ: ﴿ثُمَّ دَنَا فَتَدَلَّى (٨) فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ [النجم: ٩،٨] قَالَتْ: ذَاكَ جِبْرِيلُ كَانَ يَأْتِيهِ فِي صُورَةِ الرَّجُلِ، وَإِنَّهُ أَتَاهُ هَذِهِ الْمَرَّةَ في صُورَتِهِ الَّتِي هِيَ صُورَتُهُ، فَسَدَّ الأُفُقَ. [انظر: ٣٢٣٤ - مسلم: ١٧٧ - فتح ٦/ ٣١٣]\n\n٣٢٣٦ - حَدَّثَنَا مُوسَى، حَدَّثَنَا جَرِيرٌ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ سَمُرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي قَالَا: الذِي يُوقِدُ النَّارَ مَالِكٌ خَازِنُ","vol":"19","page":94},{"text":"النَّارِ، وَأَنَا جِبْرِيلُ، وَهَذَا مِيكَائِيلُ». [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح ٦/ ٣١٣]\n\n٣٢٣٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ، فَبَاتَ غَضْبَانَ عَلَيْهَا، لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ». تَابَعَهُ شُعْبَةُ وَأَبُو حَمْزَةَ وَابْنُ دَاوُدَ وَأَبُو مُعَاوِيَةَ عَنِ الأَعْمَشِ. [٥١٩٣، ٥١٩٤ - مسلم: ١٤٣٦ - فتح ٦/ ٣١٤]\n\n٣٢٣٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ قَالَ: أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللهِ - ﵄ -، أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"ثُمَّ فَتَرَ عَنِّي الوَحْيُ فَتْرَةً، فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ فَإِذَا المَلَكُ الذِي جَاءَنِي بِحِرَاءٍ قَاعِدٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَجُئِثْتُ مِنْهُ حَتَّى هَوَيْتُ إِلَى الأَرْضِ، فَجِئْتُ أَهْلِي فَقُلْتُ زَمِّلُونِي زَمِّلُونِي\". فَأَنْزَلَ الله تَعَالَى ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ إِلَى: ﴿فَاهْجُرْ﴾ [المدبر: ١ - ٥]». قَالَ أَبُو سَلَمَةَ وَالرِّجْزُ الأَوْثَانُ. [انظر: ٤ - مسلم: ١٦١ - فتح ٦/ ٣١٤]\n\n٣٢٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ.\nوَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَبِي العَالِيَةِ، حَدَّثَنَا ابْنُ عَمِّ نَبِيِّكُمْ يَعْنِي: ابْنَ عَبَّاسٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «رَأَيْتُ لَيْلَةَ أُسْرِيَ بِي مُوسَى رَجُلًا آدَمَ طُوَالًا جَعْدًا، كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ، وَرَأَيْتُ عِيسَى رَجُلًا مَرْبُوعًا مَرْبُوعَ الخَلْقِ إِلَى الحُمْرَةِ وَالْبَيَاضِ، سَبْطَ الرَّأْسِ، وَرَأَيْتُ مَالِكًا خَازِنَ النَّارِ». وَالدَّجَّالَ فِي آيَاتٍ أَرَاهُنَّ الله إِيَّاهُ، ﴿فَلَا تَكُنْ فِي مِرْيَةٍ مِنْ لِقَائِهِ﴾ [السجدة: ٢٣]. [٣٣٩٦ - مسلم: ١٦٥ - فتح ٦/ ٣١٤] قَالَ أَنَسٌ وَأَبُو بَكْرَةَ عَنِ النَّبِيِّ - ﷺ -: «تَحْرُسُ المَلَائِكَةُ المَدِينَةَ مِنَ الدَّجَّالِ».","vol":"19","page":95},{"text":"ذكر فيه خمسة عشر حديثًا:\nأحدها: حديث عَائِشَةَ في النمرقة. وقد سلف في البيوع (^١).\nورواه عن محمد وهو ابن سلام -كما نبه عليه أبو نعيم وأبو علي (^٢) - عن مخلد وهو ابن يزيد الحراني (^٣).\nثانيها: حديث ابن عَبَّاسٍ عن أبي طلحة: \"لَا تَدْخُلُ المَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلَا صُورَةُ تَمَاثِيلَ\".\nهذا الحديث رواه أيضًا بعده من حديث: زيد بن خالد عن أبي طلحة.\nوفيه: \"إلا رقمٌ في ثوب\"، ورواه مرة عن أحمد، ثنا ابن وهب. وأحمد هذا: هو ابن صالح المصري، قاله أبو نعيم، وقال غيره: هو ابن عيسى؛ وأخرجه مسلم (^٤)، والأربعة أيضًا (^٥).\nقال الدارقطني: وافق معمرًا -يعني: راويه هنا عن الزهري- جماعةٌ؛ وخالفهم الأوزاعي فرواه عن الزهري عن عبيد الله عن أبي طلحة، لم يذكر ابن عباس. والقول قول مَنْ ذكره. ورواه سالم أبو النضر، عن عبيد الله، نحو رواية الأوزاعي (^٦).\n_________\n(^١) سلف برقم (٢١٠٥).\n(^٢) في هامش الأصل: حاشية: يعني: الجياني.\n(^٣) \"تقييد المهمل\" ٣/ ١٠٢٧ - ١٠٢٨.\n(^٤) مسلم (٢١٠٦) كتاب اللباس والزينة، باب تحريم تصوير صورة الحيوان ..\n(^٥) رواه أبو داود (٤١٥٥)، والترمذي (٢٨٠٤)، والنسائي ٨/ ٢١٢، وابن ماجه (٣٦٤٩).\n(^٦) \"علل الدارقطني\" ٦/ ٨ - ٩.","vol":"19","page":96},{"text":"وفي النسائي عن هقل، عن الأوزاعي، كرواية الجماعة، وقال: (هذا خطأ) (^١)، ثم رواه من حديث الوليد، عن الأوزاعي، عن الزهري، عن عبيد الله قال: حدثني أبو طلحة فذكره (^٢).\nوعند الترمذي مصححًا عن عبيد الله قال: دخلت على أبي طلحة أعوده، وعنده سهل بن حنيف، فدعا أبو طلحة إنسانًا ينزع نمطًا تحته، فقال له سهل: لم تنزعه؟ قال: لأن فيه تصاوير، وقال فيه النبي - ﷺ - ما علمت، قال سهل: أولم يقل: \"إِلَّا رَقْمًا فِي ثَوْبٍ\" قال: بلى، ولكنه أطيب لنفسي (^٣).\nوللنسائي: قال عبيد الله: خرجت أنا وعثمان بن حنيف نعود أبا طلحة، وفيه: فقال له عثمان: أما سمعت يا أبا طلحة رسول الله - ﷺ - حين نهى عن الصور يقول: \"إِلَّا رَقْمًا\" الحديث (^٤).\nقال الخطابي: أجل الرقم: الكتابة، رقمت الكتاب أرقمه رقمًا، وقال تعالى في: ﴿كِتَابٌ مَرْقُومٌ (٩)﴾ [المطففين: ٩] والصورة غير الرقم، ولعله أراد أن الصورة المنهي عنها ما كان له شخص ماثِلٌ دون ما كان منسوجًا في ثوب، وهذا قد ذهب إليه قوم، ولكن حديث القاسم، عن\n_________\n(^١) كذا بالأصل، لكن لما نقل المزي في \"التحفة\" ٣/ ٢٥١ قول النسائي هذا، ساق رواية هقل، ثم قال: قال -أي: النسائي- هذا هو الصواب، وحديث الوليد خطأ. اهـ.\n[قلت: ورواية الوليد هي التالي ذكرها عند المصنف، كما أن ما في \"التحفة\" موافق لقول الدارقطني؛ وهو الصواب، فلعله وهم في النسخ. والله أعلم].\n(^٢) رواه النسائي في \"الكبرى\" ٥/ ٥٠٠، وليس فيه كلامه على الحديث، ولكن المزي ذكره في \"التحفة\" كما تقدم.\n(^٣) \"سنن الترمذي\" (١٧٥٠)، وقال: حسن صحيح.\n(^٤) \"السنن الكبرى\" ٥/ ٤٩٩.","vol":"19","page":97},{"text":"عائشة يفسد هذا التأويل (^١).\nوحاصل ما في الصور أربعة أقوال:\n(أولها) (^٢): المنع مطلقًا رَقْمًا كان أو غيره قاله أبو طلحة.\nثانيها: منع ما كان له شَخْصٌ ماثِل.\nثالثها: منع ما فيه روح دون غيره، قاله ابن عباس.\nرابعها: قاله أبو سلمة: كل ما يوطأ ويمتهن فلا بأس به، قال مالك: تركه أحب إليَّ.\nومن ترك ما فيه رخصة غير محرم له فلا بأس، قال: وما كان في الصورة في الطست والإبريق والأسرَّة والثياب فإن كانت خرطت فهي أشد.\nقال الداودي: حديث عائشة ناسخ لكل ما جاء من الرخصة، وهو خبر والخبر لا ينسخ. وتعقبه ابن التين فقال: هذا غير ظاهر؛ لأن قوله: \"إِلَّا ما كان رَقْمًا فِي ثَوْبٍ\" خبر اتفاقًا فالعمل على الصحيح منها.\nفصل:\nقوله: (\" لَا تدْخُلُ المَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ\" قال ابن التين: يريد كلب دار، قال: وأراد بالملائكة غير الحفظة (^٣)، وكذا قال النووي: إن هؤلاء الملائكة هم الذين يطوفون بالرحمة والتبرك والاستغفار، بخلاف الحفظة (^٤).\n_________\n(^١) \"أعلام الحديث\" ٢/ ١٤٨٦ - ١٤٨٧.\n(^٢) في الأصل: (أحدها)، والمثبت من - ﷺ -.\n(^٣) نقله ابن بطال عن ابن وضاح، وقال: قاله الداودي أيضًا. انظر: \"شرح ابن بطال\" ٩/ ١٨١.\n(^٤) \"شرح مسلم\" ١٤/ ٨٤، ٩٥.","vol":"19","page":98},{"text":"قال الخطابي: إنما لم تدخل في بيت إذا كان فيه شيءٌ من هذِه مما يحرم اقتناؤه من الكلاب والصور، وأما ما ليس بحرام من كلب الصيد، أو الزرع والماشية والصورة التي تمتهن في البساط والوسادة وغيرهما، فلا يمتنع دخول الملائكة بسببه (^١).\nوقال النووي: الأظهر أنه عام في كلّ كلب وكل صورة، وأنهم يمتنعون من الجميع لإطلاق الأحاديث، فإن الجِروَ الذي لم يعلم به - ﵇ - تحت السرير -المذكور عند مسلم (^٢) - كان العذر فيه ظاهرًا، ومع هذا فقد امتنع جبريل من دخول البيت وعللّ بالجرو، فلو كان العذر في وجود الصورة والكلب لا يمنعهم لم يمتنع جبريل (^٣).\nفصل:\nقيل: سبب المنع من دخول الملائكة كونها معصية فاحشة، وكونها مضاهاة لخلق الله جلّ وعز، وفيها ما يعبد من دون الله، وامتناعهم من الدخول في بيت فيه كلب كثرة أكله النجاسات؛ ولأن بعضها يسمى شيطانًا، والملائكة ضد لهم؛ ولقبح رائحة الكلب، والملائكة تكره الرائحة الكريهة؛ ولأنها منهي عن اتخاذها، أي: مما لم يؤذن فيه، فعوقب متخذها بحرمانه زور الملائكة بيته وصلاتها فيه واستغفارها له، وتبريكها عليه، ورفعها أذى الشيطان.\nالحديث الثالث: حديث زَيْدٍ بنِ خَالِدٍ عن أبي طَلْحَةَ وقد سلف.\n_________\n(^١) \"معالم السنن\" ١/ ٦٥.\n(^٢) مسلم (٢١٠٤) كتاب: اللباس والزينة، باب: تحريم صورة الحيوان ..\n(^٣) \"شرح مسلم\" ١٤/ ٨٤.","vol":"19","page":99},{"text":"الرابع:\nحديث سَالِمٍ عَنْ أَبِيهِ: وَعَدَ النَّبِيَّ - ﷺ - جِبْرِيلُ؛ فَقَالَ: \"إِنَّا لَا نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلا كَلْبٌ\".\nهذا الحديث راويه عن سالم عمرُو، وزعم أصحاب الأطراف أنه عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب، ولما رواه أبو نعيم قال فيه محمد بن عمر، وكشط الدمياطي الواو من عمرو في أصله، وقال: ما ذكرناه -في الحاشية- عن أصحاب الأطراف.\nالحديث الخامس:\nحديث أَبِي هُرَيْرَةَ: \"إِذَا قَالَ الإِمَامُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: اللَّهُمَّ رَبَّنَا ولَكَ الحَمْدُ\". سلف في الصلاة (^١).\nالحديث السادس:\nحديث أَبِي هُرَيْرَةَ: \"أَحَدُكُمْ فِي صَلَاةٍ مَا دَامَتِ الصَّلَاةُ تَحْبِسُهُ\". وسلف أيضًا هناك (^٢).\nالحديث السابع\nحديث صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبِيهِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ عَلَى المِنْبَرِ: ﴿وَنَادَوْا يَا مَالِكُ﴾ [الزخرف: ٧٧]. قَالَ سُفْيَانُ: فِي قِرَاءَةِ عَبْدِ اللهِ (وَنَادَوْا يَا مَالِ) [الزخرف: ٧٧]. هذا الحديث ذكر في التفسير أيضًا وستعلمه (^٣).\n_________\n(^١) سلف برقم (٧٩٦).\n(^٢) سلف برقم (٤٤٥).\n(^٣) سيأتي برقم (٤٨١٩).","vol":"19","page":100},{"text":"الحديث الثامن:\nحديث ابن شِهَابٍ عن عُرْوَةَ، عن عَائِشَةَ قَالَتْ لرسول الله - ﷺ -: هَلْ أَتَى عَلَيْكَ يَوْمٌ أَشَدَّ مِنْ أُحُدٍ؟ .. الحديث بطوله.\nوفيه: عرضه نفسه على ابن عبد ياليل بن عبد كِلال \"فلم يجبني\" ويأتي في التوحيد (^١).\nوأخرجه مسلم أيضا (^٢).\nوفي \"مغازي موسى بن عقبة\" عن ابن شهاب: لما مات أبو طالب عمد رسول الله - ﷺ - لثقيف بالطائف رجاء أن يئووه فوجد ثلاثة نفر وهم سادة ثقيف يومئذٍ، وهم أخوة عبد ياليل، وحبيب ومسعود بنو عمرو، فعرض إليهم نفسه وشكى إليهم ما انتهك منه قومه، فردوا عليه أقبح رد، وفي \"الطبقات\" خرج إلى الطائف في ليالٍ بقين من شوال سنة عشر من النبوة، فأقام به عشرة أيام لا يدع أحدًا من أشرافهم إلا جاءه وكلمه فلم يجيبوه، وخافوا على أحداثهم وقالوا: اخرج من بلدنا وأغروا به سفهاءهم (^٣). وفي قرن الثعالب دعا - ﵇ - دعاءه الطويل المشهور، فما استتمَّه حتى أتاه جبريل.\nوقوله في البخاري: \"ابن عبد ياليل\" الذي رأيناه: (عبد ياليل) كما أسلفناه، وكذا ذكره أبو عبيدة وغيره، وفي \"الجمهرة\" للكلبي: عبد ياليل بن عمرو بن عمير بن عوف بن عقدة بن عيرة بن عوف بن ثقيف.\n_________\n(^١) سيأتي برقم (٧٣٨٩).\n(^٢) مسلم (١٧٩٥) كتاب: الجهاد، باب: ما لقي النبي - ﷺ - من أذى المشركين.\n(^٣) \"طبقات ابن سعد\" ١/ ٢١١ - ٢١٢.","vol":"19","page":101},{"text":"وعند الزجاج في قوله تعالى: ﴿وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ (٣١)﴾ [الزخرف: ٣١]، المعنى على رجل من رجلي القريتين عظيم، والرجلان: الوليد بن المغيرة المخزومي من أهل مكة، والآخر: عبد يا ليل بن عمرو بن عمير الثقفي من أهل الطائف.\nو\"قَرْن الثَّعَالِبِ\": هو قرن المنازل، ميقات أهل نجد، على مرحلتين من مكة.\nوأصل (القَرْنِ): كل جبل صغير منقطع من جبل كبير، وقيل: هو على يوم من مكة، وذكر القاضي عياض أنه يقال فيه: قَرْنٌ، غير مضاف، على يوم وليلة من مكة، قال: ورواه بعضهم بفتح الراء، وهو غَلَطٌ، وعن القابسي: من سكن الراء أراد الجبل المشرف على الموضع، ومن فتح أراد الطريق التي يتفرق منه، فإنه موضع فيه طرق متفرقة (^١).\nفصل:\nو(الأخشبان) بفتح الهمزة، ثم خاء معجمة ساكنة، ثم شين معجمة، ثم باء موحدة: جبلا مكة؛ أَبُو قُبيس والجبل الذي يقابله؛ وسميا أخشبين لصلابتهما، وغِلَظِ حجارتهما، وفي حديث آخر: \"لا تزول مكة حتى يزول أخشباها\" (^٢).\n_________\n(^١) \"مشارق الأنوار\" ٢/ ١٩٨ - ١٩٩.\n(^٢) لم أقف عليه مرفوعا؛ وإنما رواه موقوفا في \"أخبار مكة\" ١/ ٧٨، من قول ابن عباس، أنه وجد في حجر كتاب فيه: \"أنا الله ذو بكة الحرام، وضعتها يوم صنعت الحرم .. \" وفيه: لا تزول حتى يزول أخشباتها .. \" ثم رواه عن مجاهد، وكذا عبد الرزاق في \"مصنفه\" ٥/ ١٥٠ (٩٢٢٠) رواه عن مجاهد أيضا، وانظر: \"سيرة ابن هشام\" ١/ ٢١٢، حيث ذكره عن ابن إسحاق قال: حدثت أن قريشا وجدوا في الركن كتابا بالسريانية .. فذكره.","vol":"19","page":102},{"text":"الحديث التاسع:\nحديث أَبِي إِسْحَاقَ الشَّيْبَانِيِّ: سَأَلْتُ زِرَّ بْنَ حُبَيْشٍ عَنْ قَوْلِ اللهِ تَعَالَى: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩) فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ [النجم: ٩، ١٠]. قَالَ: حَدَّثنَا ابن مَسْعُودٍ أَنَّهُ رَأى جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ.\nقاب الشيء: قدره.\nالحديث العاشر:\nحديث عَلْقَمَةَ، عنه: ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ [النجم: ١٨] قَالَ: رَأى رَفْرَفًا أَخْضَرَ سَدَّ أُفُقَ السَّمَاءِ.\nيأتيان في سورة النجم من التفسير (^١).\nوالرفرف: يقال: هي ثياب خضر، واحدها: رفرفة، وفي التنزيل: ﴿مُتَّكِئِينَ عَلَى رَفْرَفٍ﴾ [الرحمن: ٧٦] قيل: رياض في الجنة، وقيل: الوسائد، وجاء في رواية: أنه رأى جبريل في حُلَّتَيْ رفرف، قد ملأ ما بين السماء والأرض (^٢). ويحتمل -كما قال الخطابي- أن يكون أراد بالرفرف أجنحة بسطها كما تبسط الثياب (^٣).\nالحديث الحادي عشر:\nحديث عَائِشَةَ - ﵂ -: مَنْ زَعَمَ أَنَّ مُحَمَّدًا رَأى رَبَّهُ فَقَدْ أَعْظَمَ الفرية، ولكن قَدْ رَأى جِبْرِيلَ فِي صُورَتِهِ، (وَخَلْقِهِ سَادًّا) (^٤) مَا بَيْنَ الأُفُقِ.\n_________\n(^١) يأتيان (٤٨٥٦ - ٤٨٥٨).\n(^٢) رواه أبو يعلى ٨/ ٤٣٤ (٥٠١٨).\n(^٣) \"أعلام الحديث\" ٢/ ١٤٩١.\n(^٤) كذا بالأصل، وهي رواية أبي ذر، كما رمز لها في هامش \"اليونينية\" ٤/ ١١٥؛ وبرفعهما عند الباقين: (وَخَلْقُهُ سَادٌّ).","vol":"19","page":103},{"text":"وعن ابن أشوع -وهو سعيد بن عمرو بن أشوع بالشين المعجمة، الهمداني الكوفي، مات في ولاية خالد بن عبد الله القسري- عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ قَالَ: قُلْتُ لِعَائِشَةَ - ﵂ -: فَأَيْنَ قَوْلُهُ: ﴿ثُمَّ دَنَا فَتَدَلَّى (٨) فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ [النجم: ٨، ٩] قَالَتْ: ذَاكَ جِبْرِيلُ، كَانَ يَأْتِيهِ فِي صُورَةِ الرَّجُلِ، وَإِنَّهُ أَتَاهُ هذِه المَرَّةَ فِي صُورَتِهِ التِي هِيَ صُورَتُهُ، فَسَدَّ الأُفُقَ.\nوهو من أفراده، ويأتي في التفسير في سورة النجم مطولًا (^١).\nو(محمد بن يوسف) في إسناد الأول هو البيكندي، نص عليه الجياني (^٢).\nوإنكار عائشة للرؤية لم تذكره رواية؛ إذ لو كان معها فيه رواية لذكرته، وإنما اعتمَدَتْ على الاستنباط من الآيات، وهو مشهور قول ابن مسعود، ونقل قولها عن أبي هريرة بخلف.\nوقال بإنكار هذا وامتناع رؤيته -جل وعز- في الدنيا جماعة من المحدثين والفقهاء والمتكلمين.\nوعن ابن عباس: أنه - ﵇ - رآه بعينه (^٣).\n_________\n(^١) سيأتي برقم (٤٨٥٥).\n(^٢) \"تقييد المهمل\" ٢/ ٥٣٨.\n(^٣) قال شيخ الإسلام ابن تيمية كما في \"مجموع الفتاوى\" ٦/ ٥٠٩ - ٥١٠: الذي ثبت عن ابن عباس أنه قال: رأى محمد ربه بفؤاده مرتين؛ وعائشة أنكرت الرؤية. فمن الناس من جمع بينهما؛ فقال: عائشة أنكرت رؤية العين وابن عباس أثبت رؤية الفؤاد، والألفاظ الثابتة عن ابن عباس هي مطلقة أو مقيدة بالفؤاد .. ولم يثبت عن ابن عباس لفظ صريح بأنه رآه بعينه. وليس في الأدلة ما يقتضي أنه رآه بعينه ولا ثبت ذلك عن أحد من الصحابة ولا في الكتاب والسنة ما يدل على ذلك بل النصوص الصحيحة على نفيه أدل كما في \"صحيح مسلم\" عن أبي ذر قال: سألت رسول الله هل رأيت ربك؟ فقال: \"نُورٌ أنَّى أَرَاهُ .. \". اهـ. ولمزيد بيان يراجع الموضوع من \"مجموع الفتاوى\".","vol":"19","page":104},{"text":"وروى ابن مردويه في \"تفسيره\"، عن الضحاك وعكرمة في حديث طويل، وفيه: \"فلما أكرمني ربي برؤيته بأن أثبت بصري في قلبي احتد بصري لرؤية نور العرش .. \" الحديث، ورواه اللالكائي من حديث حماد بن سلمة، عن قتادة، عن عكرمة، عن ابن عباس مرفوعًا: \"رأيت ربي جلَّ وعزَّ\" (^١)، ومن حديث أبي هريرة قال: \"رأيت ربي جلَّ وعزَّ .. \" الحديث (^٢)، وروى عطاء، عن ابن عباس: رآه بقلبه (^٣)، وكذا رواه عكرمة عند الترمذي محسنًا (^٤)، وروى من حديث الحكم بن أبان، عن عكرمة عنه: رأى محمدٌ ربه، قال: فقلت: الله يقول: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ [الأنعام: ١٠٣] الحديث، ثم قال: حسنٌ غريب (^٥)، وفي \"صحيح مسلم\" عن أبي العالية عنه: رآه بفؤاده مرتين (^٦)، وذكر ابن إسحاق: أن ابن عمر أرسل إلى ابن عباس يسأله: هل رأى رسول الله - ﷺ - ربه؟ فقال: نعم (^٧).\nوالأشهر عنه: أنه رآه بعينه، روي ذلك عنه من طرق، وقال: إن الله -جل وعز- اختص موسى بالكلام، وإبراهيم بالخُلة، ومحمدًا بالرؤية (^٨).\n_________\n(^١) \"شرح أصول الاعتقاد\" ٣/ ٥٦٧ (٨٩٧).\n(^٢) السابق ٣/ ٥٧٥ (٩١٩)، ولفظه: رأيت ربي في منامي في أحسن صورة.\n(^٣) \"صحيح مسلم\" (١٧٦) في الإيمان، باب معنى قول الله -﷿- ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾.\n(^٤) \"سنن الترمذي\" (٣٢٨١)، وانظر: \"صحيح الترمذي\" (٢٦١٥).\n(^٥) السابق (٣٢٧٩).\n(^٦) \"صحيح مسلم\" (١٧٦/ ٢٨٥).\n(^٧) رواه عبد الله بن أحمد في \"السنة\" ١/ ١٧٥، ورواه ابن أبي شيبة في \"العرش\" ص ٦٩ (٣٨).\n(^٨) رواه ابن أبي عاصم في \"السنة\" ١/ ٣١١ (٤٥١)، والنسائي في \"الكبرى\" ٦/ ٤٧٢، وابن خزيمة في \"التوحيد\" (٢٧٢)، وصححه الحاكم ١/ ٦٥، والألباني في \"ظلال الجنة\" (٤٤٢).","vol":"19","page":105},{"text":"وحجته: ﴿مَا كَذَبَ الْفُؤَادُ﴾ [النجم: ١١] الآية.\nقال الماوردي: قيل إن الله قسم كلامه ورؤيته بين محمد وموسى، فرآه محمد مرتين، وكلمه موسى مرتين.\nوحكى أبو الفتح الرازي وأبو الليث السمرقندي هذِه الحكاية عن كعب (^١)، وروى عبد الله بن الحارث قال: اجتمع ابن عباس وكعب، فقال ابن عباس: أما نحن بنو هاشم فنقول: إن محمدًا قد رأى ربه مرتين فكبر كعب حتى جاوبته الجبال وقال: إن الله قسم رؤيته وكلامه بين محمد وموسى فكلمه موسى ورآه محمد بقلبه (^٢)، وروى شريك عن أبي ذر في تفسيره الآية، قال: رأى محمد ربه.\nوحكى السمرقندي عن محمد بن كعب القرظي، والربيع بن أنس: أنه - ﵇ - سئل: هل رأيت ربك؟ قال: \"رأيته بفؤادي ولم أره بعيني\" (^٣).\nوروى مالك بن يُخامِر عن معاذ: أنه - ﵇ - قال: \"رأيت ربي\"، قال: وذكر كلمة (^٤).\nوحكى عبد الرزاق: أن الحسن كان يحلف بالله لقد رأى محمد ربه (^٥)، وكذا ذكر مقاتل، وحكى عبد بن حميد في \"تفسيره\" عن هوذة، عن عوف، عنه في قوله: ﴿مَا كَذَبَ الْفُؤَادُ﴾ قال: رآه مرتين بقلبه، وذكر أيضًا عن أبي صالح، وعن محمد بن كعب قال: رآه بفؤاده مرتين.\n_________\n(^١) \"تفسير السمرقندي\" ٣/ ٢٨٩.\n(^٢) رواه الترمذي (٣٢٧٨).\n(^٣) \"تفسير السمرقندي\" ٣/ ٢٨٩.\n(^٤) رواه الترمذي (٣٢٣٥)، بطولة بقصة، وقال: حسن صحيح؛ ثم نقل عن البخاري تصحيحه لهذا الحديث.\n(^٥) رواه عبد الرزاق في \"تفسيره\" ٢/ ٤٠٢ (٣٠٣٣).","vol":"19","page":106},{"text":"وعن إبراهيم التيمي: رآه بقلبه، ثم قال: حدثني أبي، عن أبي ذر: رآه بقلبه ولم يره بعينه.\nوفي \"تفسير ابن عباس\" لابن أبي زياد الشامي: روى أبان، عن أنس، عن رسول الله - ﷺ - قال: \"لما انتهيت إلى الحجاب نامت عيناي ونظرت بقلبي، وفؤادي يقظان لم ينم منذ يومئذٍ\"، وحكاه أيضًا جويبر، عن الضحاك وعند الزجاج عن الإمام أحمد: رآه بقلبه.\nوهو فضل خُصَّ به كما خص موسى بالكلام، وإبراهيم بالخلة.\nوحكاه (أبو عمر) (^١) عنه، جبن عن القول برؤيته في الدنيا بالأبصار، ولكن حكى النقاش عنه أنه قال: أنا أقول بحديث ابن عباس بعينيه رآه رآه حتى انقطع نفس أحمد.\nوحكى عبد الله بن أحمد، عن أبيه أنه قال: رآه.\nوعند اللالكائي، عن أم الطفيل امرأة أبي بن كعب: أنها سمعت رسول الله - ﷺ - يذكر أنه رأى ربه -يعني بقلبه (^٢) - وحكى أبو عمر الطلمنكي هذا عن عكرمة، وحكى بعض المتكلمين هذا المذهب عن ابن مسعود.\nوحكى ابن إسحاق أن مروان سأل أبا هريرة: هل رأى محمد ربه؟ قال: نعم.\nوحكى عن سعيد بن جبير: لا أقول: رآه، ولا لم يره.\n_________\n(^١) قال العلامة الشُمُنِّيُّ في \"مزيل الخفاء عن ألفاظ الشفاء\" ١/ ١٩٧: الظاهر أنه الطلمنكي.\n[قلت: سيسميه المصنف بعدُ، والضمير في (عنه) يعود إلى الإمام أحمد. انظر: \"الشفا\" ١/ ١٩٧].\n(^٢) \"شرح أصول الاعتقاد\" ٣/ ٥٧٢.","vol":"19","page":107},{"text":"وقد اختلف في تأويل الآية الكريمة عن ابن عباس وعكرمة والحسن وابن مسعود، فعن ابن عباس ومولاه: رآه بقلبه. وعن الحسن وابن مسعود: رأى جبريل (^١).\nوعن ابن عطاء في قوله: ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١)﴾ [الشرح: ١] قال: شرح صدره للرؤيا.\nوقال الأشعري وجماعة من أصحابه أنه رآه ببصره وعيني رأسه، وقال: كل آية أوتيها نبي من الأنبياء، فقد أوتي مثلها نبينا، وخص من بينهم بتفضيل الرؤية.\nووقف بعض المشايخ في هذا فقال: ليس عليه دليلٌ واضح، ولكنه جائزٌ أن يكون، والحق -كما قال عياض-: أن رؤيته في الدنيا جائزة عقلًا، وليس في العقل ما يحيلها، وجهه سؤال موسى لها، ومحال أن يجهل نبي ما يجوز على الله وما لا يجوز، بل لم يسأل إلا جائزًا غير مستحيل، ولكن وقوعه ومشاهدته من الغيب الذي لا يعلمه إلا الله تعالى. وليس في الشرع دليل قاطع على استحالتها، ولا امتناعها؛ إذ كل موجود فرؤيته جائزة، غير مستحيلة (^٢).\nوروى هبة الله الطبري (^٣)، عن (عبد الرحمن) (^٤) بن عايش مرفوعًا: \"رأيت ربي -﷿-\" (^٥)، وروى (شعبة، عن) (^٦) قتادة، عن أنس أنه - ﵇ - رأى ربه.\n_________\n(^١) انظر: \"تفسيرالطبري\" ١١/ ٥١٠ - ٥١١.\n(^٢) \"الشفا\" ١/ ٢٠٠١ - ٢٠١، \"إكمال المعلم\" ١/ ٥٢٧.\n(^٣) هو اللالكائي.\n(^٤) في (ص ١): عبد الله.\n(^٥) رواه في \"شرح أصول الاعتقاد\" ٣/ ٥٦٨ (٩٠١).\n(^٦) من (ص ١).","vol":"19","page":108},{"text":"ولا حجة لمن استدل على منعها بقوله: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ [الأنعام: ١٠٣] لاختلاف التأويلات في الآية، إذ ليس يقتضي قول من قال: في الدنيا الاستحالة، وقد استدل بعضهم بهذِه الآية (نفسها) (^١)، على جوازاها وعدم استحالتها على الجملة، وقد قيل: لا تدركه أبصار الكفار وقيل: لا تحيط به، وهو قول ابن عباس، وقيل: لا تُدْرِكُهُ الأَبْصَارُ وإنما يدركه المبصرون، وكل هذِه التأويلات لا تقتضي منع الرؤية ولا استحالتها، وكذلك لا حجة لهم بقوله: ﴿لَنْ تَرَانِي﴾ [الأعراف: ١٤٣] وقوله هنا: ﴿تُبْتُ إِلَيْكَ﴾ فلما قدمناه؛ ولأنها ليست على العموم؛ ولأن من قال: معناها: لن تراني في الدنيا، إنما هو تأويلٌ أيضًا، فليس فيه نص الامتناع، وإنما جاءت في حق موسى وحيث تتطرق التأويلات، وتتسلط الاحتمالات فليس للقطع إليه سبيل وتوبته من سؤال ما لم يقدر له.\nوذكر القاضي أبو بكر (^٢) أن موسى رأى ربه -جلَّ وعزَّ-، فلذلك صعق، وأن الجبل رأى ربه، فصار دكًّا، استنبطه من قوله: ﴿وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي﴾ [الأعراف: ١٤٣] ثم قال: ﴿فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا﴾ [الأعراف: ١٤٣] وتجليه للجبل حتى رآه على هذا القول.\nوقال جعفر بن محمد: شغله بالجبل حتى تجلى، ولولا ذلك لمات صعقًا بلا إفاقة، وقوله هذا يدل على أن موسى رآه، وقد وقع لبعض المفسرين في الجبل أنه رآه، وبرؤية الجبل له استدل من قال برؤية نبينا، إذ جعله دليلًا على الجواز، ولا مرية على الجواز؛ إذ ليس في\n_________\n(^١) في (ص ١): (بعينها).\n(^٢) يعني الباقلاني. قاله عياض في \"الشفا\" ١/ ٢٠٠.","vol":"19","page":109},{"text":"الآيات نصٌّ بالمنع (^١).\nالحديث الثاني عشر:\nحديث أَبي رَجَاءٍ، عَنْ سَمُرَةَ: \"رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ .. \" الحديث. سلف في الصلاة (^٢).\nوأبو رجاء اسمه: عمران بن ملحان، ويقال: ابن عبد الله، ويقال (ابن تيم) (^٣) العطاردي البصري، له إدراك، أسلم بعد الفتح، مات قبل الحسن عن ثلاثين ومائة سنة.\nالحديث الثالث عشر:\nحديث أَبِي هُرَيْرَةَ: \"إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ، فَبَاتَ غَضْبَانَ عَلَيْهَا، لَعَنَتْهَا المَلَائِكَةُ حَتَّى تُصْبِحَ\". تَابَعَهُ شُعْبَةُ وَأَبُو حَمْزَةَ وَابْنُ دَاوُدَ وَأَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ أي: عن أبي حازم عن أبي هريرة، وسيأتي في النكاح (^٤).\nالحديث الرابع عشر: حديث جَابِرٍ أَنَّهُ سَمِعَ رسول الله - ﷺ - يَقُولُ: \"ثُمَّ فَتَرَ عَنِّي الوَحْيُ فَتْرَةً\" إلى آخره.\nوقد سلف في الإيمان ويأتي في التفسير (^٥).\nوأخرجه مسلم أيضًا (^٦).\n_________\n(^١) انظر: \"الشفا\" ١/ ١٩٧ - ٢٠٠، \"إكمال المعلم\" ١/ ٥٢٧ - ٥٢٨.\n(^٢) سلف برقم (٨٤٥).\n(^٣) في (ص ١): (إبراهيم).\n(^٤) سيأتي برقم (٥١٩٣).\n(^٥) سلف برقم (٤)، وسيأتي برقم (٤٩٢٢) سورة المدثر.\n(^٦) \"صحيح مسلم\" (١٦١) كتاب الإيمان، باب بدء الوحي إلى رسول الله - ﷺ -.","vol":"19","page":110},{"text":"وقوله: \"فجئثت\" أي: رعبت، وكذا معنى (جثثت) (ذكره ابن فارس (^١) وغيره، وفي رواية أبي ذر جثثت) (^٢) لامُهُ وَاوٌ قُلِبَتْ يَاءً في بناء الفعل لمَا لم يُسمَّ فاعلُهُ، ومعناه: أنه برك على ركبتيه مثل: ﴿وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً﴾ [الجاثية: ٢٨].\nومعنى (\"هويت\"): سقطت.\nوقوله: (وقَالَ أَبُو سَلَمَةَ: الرِّجْزُ: الأَوْثَانُ) هو بكسر الراء وضمها، وقيل: بالكسر: العذاب ولا يضم.\nالحديث الخامس عشر:\nحديث أَبِي العَالِيَةِ، عَنِ ابن عَبَّاسٍ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"رَأَيْتُ لَيْلَةَ أُسْرِيَ بِي مُوسَى رَجُلًا آدَمَ طُوَالًا .. \" الحديث، ويأتي في أحاديث الأنبياء (^٣)، وأخرجه مسلم أيضًا (^٤).\nوأبو العالية: اسمه رفيع بن مهران، أعتقته امرأة من بني رياح سائبة لوجه الله، وطافت به على حلق المسجد، يقال: أدرك الجاهلية.\nومعنى \"آدم\" أسمر، و\"جعد\" هو خلاف السبط.\nوقال الداودي: ما أرى جعد المحفوظ؛ لأن الطوال لا يوصف بالجعودة، وهذا كلام غير صحيح؛ لأن الطوال لا ينافيها بل يكون الطويل جعدًا وسبطًا، قاله ابن التين. والسبط بإسكان الباء وقد تكسر.\n_________\n(^١) \"المجمل\" ١/ ١٧٦، وانظر: \"العين\" ٦/ ١٧٢، مادة: جأث، \"غريب الحديث\" لأبي عبيد ١/ ٢٤٦، \"غريب الحديث\" لابن الجوزي ١/ ١٣٣.\n(^٢) من (ص ١).\n(^٣) سيأتي برقم (٣٣٩٦).\n(^٤) \"صحيح مسلم\" (١٦٥) كتاب الإيمان.","vol":"19","page":111},{"text":"وقوله: (\"كَأنَّهُ مِنْ رِجَالِ شَنُوءَةَ\") أي: في طوله وسمرته. وشَنُوءَة قبيلةٌ من قحطان، مأخوذ من التقرز، وشنوءة على وزن فعُولة، ولا أدري ما أراد بتشبيهه بهم.\nقال القزاز: اختلفت الرواية: هل هو جعد أو سبط؟ وهل هو ضرب نحيف أو جسيم؟\nوقوله في عيسى: (\"إِلَى الحُمْرَةِ وَالْبَيَاضِ\") قال الداودي: ما أراه محفوظًا؛ لأنه قال في رواية مالك: \"رجل آدم كأحسن ما أنت راءٍ\" (^١).\nوقوله: (\"وَرَأَيْتُ مَالِكًا خَازِنَ النَّارِ، وَالدَّجَّالَ\") في آيَاتٍ أراهُنَّ اللهُ إِيَّاهُ يريد ليلة الإسراء، وسلف الاختلاف في اشتقاق الدجال.\nوقول البخاري: (قَالَ أَنَسٌ وَأَبُو بَكْرةَ عَنْ رَسُولِ الله - ﷺ -: \"تَحْرُسُ المَلَائِكَةُ المَدِينَةَ مِنَ الدَّجَّالِ\") قد سلفا في الحج مسندين (^٢).\nثم اعلم أن البخاري -﵀- إنما ساق هذِه الأحاديث؛ لأجل ذكر الملائكة فيها وموافقة أغراضهم، فغفران الذنب على الموافقة، ومن ذلك عدم دخولهم بيت التصاوير والبيت الذي فيه الكلب، وكذا قوله: ﴿وَنَادَوْا يَا مَالِكُ﴾ [الزخرف: ٧٧] أي: لو فعلوا ما يوافق غرض الملائكة لنجوا منها وكذا لعنها عند الغضب عليها كذلك، وكذا سائر الباب.\n_________\n(^١) سيأتي برقم (٥٩٠٢).\n(^٢) سلفا (١٨٧٩، ١٨٨١).","vol":"19","page":112},{"text":"<span data-type='title' id=toc-2260>٨ - باب مَا جَاءَ فِي صِفَةِ الجَنَّةِ وَأَنَّهَا مَخْلُوقَةُ</span>\nقَالَ أَبُو العَالِيَةِ: ﴿مُطَهَّرَةٌ﴾ [البقرة: ٢٠] مِنَ الحَيْضِ وَالْبَوْلِ وَالْبُزَاقِ. ﴿كُلَّمَا رُزِقُوا﴾ [البقرة: ٢٠] أُتُوا بشَيْءٍ ثمَّ أُتُوا بِآخَرَ، ﴿قَالُوا هَذَا الذِي رُزِقْنَا مِنْ قَبْلُ﴾ [البقرة: ٢٠] أُتِينَا مِنْ قَبْلُ ﴿وَأُتُوا بِهِ مُتَشَابِهًا﴾ [البقرة: ٢٠] يُشْبِهُ بَعْضهُ بَعْضا، وَيَخْتَلِفُ فِي الطعم ﴿قُطُوفُهَا﴾ [الحاقة: ٢٣] يَقْطِفُونَ كَيْفَ شَاءُوا ﴿دَانِيَةٌ﴾ [الحاقة: ٢٣] قَرِيبَةٌ. الأَرَائِكُ: السُّرُرُ. وَقَالَ الحَسَنُ: النَّضْرَةُ فِي (الْوُجُوهِ) (^١)، وَالسُّرُورُ فِي القَلْبِ. وَقَالَ مُجَاهِدٌ: ﴿سَلْسَبِيلًا﴾ [الإنسان: ١٨] حَدِيدَةُ الجِرْيَةِ. ﴿غَوْلٌ﴾ [الصافات: ٤٧]: وَجَعُ البَطْنِ ﴿يُنْزَفُونَ﴾ [الصافات: ٤٧]: لَا تَذْهَبُ عُقُولُهُمْ. وَقَالَ ابن عَبَّاسٍ: ﴿دِهَاقًا﴾ [النبأ: ٣٤] مُمْتَلِئًا ﴿وَكَوَاعِبَ﴾ [النبأ: ٣٣]: نَوَاهِدَ. الرَّحِيقُ: الخَمْرُ. التَّسْنِيمُ: يَعْلُو شَرَابَ أَهْلِ الجَنَّةِ ﴿خِتَامُهُ﴾ [المطففين: ٢٦]: طِينُهُ ﴿مِسْكٌ﴾ [المطففين: ٢٦] ﴿نَضَّاخَتَانِ﴾ [الرحمن: ٦٦] فَيَّاضَتَانِ. يُقَالُ: ﴿مَوْضُونَةٍ﴾ [الواقعة: ١٥]: مَنْسُوجَةٌ، مِنْهُ: وَضِينُ النَّاقَةِ. وَالْكُوبُ: مَا لَا أُذُنَ لَهُ وَلَا عُرْوَةَ. وَالأَبَارِيقُ: ذَوَاتُ الآذَانِ وَالْعُرَا. ﴿عُرُبًا﴾ [الواقعة: ٣٧]: مُثَقَّلَةً، وَاحِدُهَا: عَرُوبٌ، مِثْلُ: صَبُورٍ وَصُبُرٍ، يُسَمّيهَا أَهْلُ مَكَّةَ: العَرِبَةَ، وَأَهْلُ المَدِينَةِ: الغَنِجَةَ، وَأَهْلُ العِرَاقِ: الشَّكِلَةَ. وَقَالَ مُجَاهِدٌ: ﴿رَوْحٌ﴾ [الواقعة: ٨٩]: جَنَّةٌ وَرَخَاءٌ، وَالرَّيْحَانُ: الرِّزْقُ،\n_________\n(^١) في الأصول: (الوجه)، وكذا هي في \"اليونينية\" عند جميع الرواة.","vol":"19","page":113},{"text":"وَالْمَنْضُودُ: المَوْزُ، وَالْمَخْضُودُ: المُوقَرُ حَمْلًا، وُيقَالُ أَيْضًا: لَا شَوْكَ لَهُ، وَالْعُرُبُ: المُحَبَّبَاتُ إِلَى أَزْوَاجِهِنَّ. ﴿مَسْكُوبٍ﴾ [الواقعة: ٣١] جَارٍ ﴿وَفُرُشٍ مَرْفُوعَةٍ﴾ [الواقعة: ٣٤] بَعْضُهَا فَوْقَ بَعْضٍ. ﴿لَغْوًا﴾ [الواقعة: ٢٥] بَاطِلًا. ﴿تَأْثِيمًا﴾ [الواقعة: ٢٠]: كَذِبًا. ﴿أَفْنَانٍ﴾ [الرحمن: ٤٨]: أَغْصَانٌ ﴿وَجَنَى الْجَنَّتَيْنِ دَانٍ﴾ [الرحمن: ٥٤]: مَا يُجْتَنَى قَرِيبٌ. ﴿مُدْهَامَّتَانِ﴾ [الرحمن: ٦٤]: سَوْدَاوَانِ مِنَ الرِّيِّ.\n\n٣٢٤٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا مَاتَ أَحَدُكُمْ فَإِنَّهُ يُعْرَضُ عَلَيْهِ مَقْعَدُهُ بِالْغَدَاةِ وَالْعَشِيِّ، فَإِنْ كَانَ مِنْ أَهْلِ الجَنَّةِ فَمِنْ أَهْلِ الجَنَّةِ، وَإِنْ كَانَ مِنْ أَهْلِ النَّارِ فَمِنْ أَهْلِ النَّارِ». [انظر: ١٣٧٩ - مسلم: ٢٨٦٦ - فتح ٦/ ٣١٧]\n\n٣٢٤١ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا سَلْمُ بْنُ زَرِيرٍ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اطَّلَعْتُ فِي الجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْفُقَرَاءَ، وَاطَّلَعْتُ فِي النَّارِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ». [٥١٩٨، ٦٤٤٩، ٦٥٤٦ - مسلم: ٢٧٣٨ - فتح ٦/ ٣١٨]\n\n٣٢٤٢ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللهِ - ﷺ - إِذْ قَالَ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي فِي الجَنَّةِ، فَإِذَا امْرَأَةٌ تَتَوَضَّأُ إِلَى جَانِبِ قَصْرٍ، فَقُلْتُ لِمَنْ هَذَا القَصْرُ فَقَالُوا لِعُمَرَ بْنِ الخَطَّابِ، فَذَكَرْتُ غَيْرَتَهُ، فَوَلَّيْتُ مُدْبِرًا». فَبَكَى عُمَرُ وَقَالَ: أَعَلَيْكَ أَغَارُ يَا رَسُولَ اللهِ؟!. [٣٦٨٠، ٥٢٢٧، ٧٠٢٣، ٧٠٢٥ - مسلم: ٢٣٩٥ - فتح ٦/ ٣١٨]\n\n٣٢٤٣ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا هَمَّامٌ قَالَ: سَمِعْتُ أَبَا عِمْرَانَ الْجَوْنِيَّ يُحَدِّثُ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ الأَشْعَرِيِّ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «الْخَيْمَةُ دُرَّةٌ مُجَوَّفَةٌ، طُولُهَا فِي السَّمَاءِ ثَلَاثُونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا","vol":"19","page":114},{"text":"لِلْمُؤْمِنِ أَهْلٌ لَا يَرَاهُمُ الآخَرُونَ». قَالَ أَبُو عَبْدِ الصَّمَدِ وَالْحَارِثُ بْنُ عُبَيْدٍ عَنْ أَبِي عِمْرَانَ: \"سِتُّونَ مِيلًا\". [٤٨٧٩ - مسلم: ٢٨٣٨ - فتح ٦/ ٣١٨]\n\n٣٢٤٤ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «قَالَ الله: أَعْدَدْتُ لِعِبَادِى الصَّالِحِينَ مَا لَا عَيْنَ رَأَتْ، وَلَا أُذُنَ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ، فَاقْرَءُوا إِنْ شِئْتُمْ ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة:١٧]. [٤٧٧٩، ٤٧٨٠، ٧٤٩٨ - مسلم: ٢٨٢٤ - فتح ٦/ ٣١٨]\n\n٣٢٤٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَوَّلُ زُمْرَةٍ تَلِجُ الجَنَّةَ صُورَتُهُمْ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ البَدْرِ، لَا يَبْصُقُونَ فِيهَا وَلَا يَمْتَخِطُونَ وَلَا يَتَغَوَّطُونَ، آنِيَتُهُمْ فِيهَا الذَّهَبُ، أَمْشَاطُهُمْ مِنَ الذَّهَبِ وَالْفِضَّةِ، وَمَجَامِرُهُمُ الأَلُوَّةُ، وَرَشْحُهُمُ الْمِسْكُ، وَلِكُلِّ وَاحِدٍ مِنْهُمْ زَوْجَتَانِ، يُرَى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، مِنَ الحُسْنِ، لَا اخْتِلَافَ بَيْنَهُمْ وَلَا تَبَاغُضَ، قُلُوبُهُمْ قَلْبٌ وَاحِدٌ، يُسَبِّحُونَ اللهَ بُكْرَةً وَعَشِيًّا». [٣٢٤٦، ٣٢٥٤، ٣٣٢٧ - مسلم: ٢٨٣٤ - فتحِ ٦/ ٣١٨]\n\n٣٢٤٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أَوَّلُ زُمْرَةٍ تَدْخُلُ الجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ البَدْرِ، وَالَّذِينَ عَلَى إِثْرِهِمْ كَأَشَدِّ كَوْكَبٍ إِضَاءَةً، قُلُوبُهُمْ عَلَى قَلْبِ رَجُلٍ وَاحِدٍ، لَا اخْتِلَافَ بَيْنَهُمْ وَلَا تَبَاغُضَ، لِكُلِّ امْرِئٍ مِنْهُمْ زَوْجَتَانِ، كُلُّ وَاحِدَةٍ مِنْهُمَا يُرَى مُخُّ سَاقِهَا مِنْ وَرَاءِ لَحْمِهَا مِنَ الحُسْنِ، يُسَبِّحُونَ اللهَ بُكْرَةً وَعَشِيًّا، لَا يَسْقَمُونَ وَلَا يَمْتَخِطُونَ، وَلَا يَبْصُقُونَ، آنِيَتُهُمُ الذَّهَبُ وَالْفِضَّةُ، وَأَمْشَاطُهُمُ الذَّهَبُ، وَقُودُ مَجَامِرِهِمُ الأُلُوَّةُ -قَالَ أَبُو اليَمَانِ: يَعْنِي العُودَ- وَرَشْحُهُمُ المِسْكُ». وَقَالَ مُجَاهِدٌ: الإِبْكَارُ: أَوَّلُ الفَجْرِ، وَالعَشِيُّ مَيْلُ الشَّمْسِ أَنْ تُرَاهُ تَغْرُبَ. [انظر: ٣٢٤٥ - مسلم: ٢٨٣٤ - فتح ٦/ ٣١٨]\n\n٣٢٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ المُقَدَّمِيُّ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، عَنْ أَبِي","vol":"19","page":115},{"text":"حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: قال «لَيَدْخُلَنَّ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا -أَوْ سَبْعُمِائَةِ أَلْفٍ- لَا يدخلُ أَوَّلُهُمْ حَتَّى يَدْخُلَ آخِرُهُمْ، وَجُوهُهُمْ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ». [٦٥٤٣، ٦٥٥٤ - مسلم: ٢١٩ - فتح ٦/ ١٣٩]\n\n٣٢٤٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الجُعْفِيُّ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسٌ - ﵁ - قَالَ: أُهْدِيَ لِلنَّبِيِّ - ﷺ - جُبَّةُ سُنْدُسٍ، وَكَانَ يَنْهَى عَنِ الحَرِيرِ، فَعَجِبَ النَّاسُ مِنْهَا، فَقَالَ: «وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الجَنَّةِ أَحْسَنُ مِنْ هَذَا». [انظر: ٢٦١٥ - مسلم: ٢٤٦٩ - فتح ٦/ ٣١٩]\n\n٣٢٤٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ بْنَ عَازِبٍ - ﵄ - قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِثَوْبٍ مِنْ حَرِيرٍ، فَجَعَلُوا يَعْجَبُونَ مِنْ حُسْنِهِ وَلِينِهِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الجَنَّةِ أَفْضَلُ مِنْ هَذَا». [٣٨٠٢، ٥٨٣٦، ٦٦٤٠ - مسلم: ٢٤٦٨ - فتح ٦/ ١٣٩]\n\n٣٢٥٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَوْضِعُ سَوْطٍ فِي الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا». [انظر: ٢٧٩٤ - مسلم: ١٨٨١ - فتح ٦/ ٣١٩]\n\n٣٢٥١ - حَدَّثَنَا رَوْحُ بْنُ عَبْدِ المُؤْمِنِ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ فِي الجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا». [فتح ٦/ ٣١٩]\n\n٣٢٥٢ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ فِي الجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ سَنَةٍ، وَاقْرَءُوا إِنْ شِئْتُمْ ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ [الوا قعة:٣٠]». [٤٨٨١ - مسلم: ٢٨٢٦ - فتح ٦/ ٣١٩]\n\n٣٢٥٣ - «وَلَقَابُ قَوْسِ أَحَدِكُمْ فِي الجَنَّةِ خَيْرٌ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ أَوْ تَغْرُبُ». [انظر: ٢٧٩٣ - مسلم: ١٨٨٢ - فتح ٦/ ٣٢٠]\n\n٣٢٥٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ، حَدَّثَنَا أَبِي، عَنْ هِلَال،","vol":"19","page":116},{"text":"عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: «أَوَّلُ زُمْرَةٍ تَدْخُلُ الجَنَّةَ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ، وَالَّذِينَ عَلَى آثَارِهِمْ كَأَحْسَنِ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، قُلُوبُهُمْ عَلَى قَلْبِ رَجُلٍ وَاحِدٍ، لَا تَبَاغُضَ بَيْنَهُمْ وَلَا تَحَاسُدَ، لِكُلِّ امْرِئٍ زَوْجَتَانِ مِنَ الْحُورِ العِينِ، يُرَى مُخُّ سُوقِهِنَّ مِنْ وَرَاءِ العَظْمِ وَاللَّحْمِ». [انظر: ٣٢٤٥ - مسلم: ٢٨٣٤ - فتح ٦/ ٣٢٠]\n\n٣٢٥٥ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: عَدِيُّ بْنُ ثَابِتٍ أَخْبَرَنِي قَالَ: سَمِعْتُ البَرَاءَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: لَمَّا مَاتَ إِبْرَاهِيمُ قَالَ: «إِنَّ لَهُ مُرْضِعًا فِي الجَنَّةِ». [انظر: ١٣٨٢ - فتح ٦/ ٣٢٠]\n\n٣٢٥٦ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ أَهْلَ الجَنَّةِ يَتَرَاءَيُونَ أَهْلَ الْغُرَفِ مِنْ فَوْقِهِمْ كَمَا يَتَرَاءَيُونَ الكَوْكَبَ الدُّرِّيَّ الغَابِرَ فِي الأُفُقِ مِنَ المَشْرِقِ أَوِ المَغْرِبِ، لِتَفَاضُلِ مَا بَيْنَهُمْ». قَالُوا: يَا رَسُولَ اللهِ، تِلْكَ مَنَازِلُ الأَنْبِيَاءِ لَا يَبْلُغُهَا غَيْرُهُمْ قَالَ: «بَلَى وَالَّذِي نَفْسِي بِيَدِهِ، رِجَالٌ آمَنُوا بِاللهِ وَصَدَّقُوا المُرْسَلِينَ». [٦٥٥٦ - مسلم: ٢٨٣١ - فتح ٦/ ٣٢٠]\nالشرح:\nقوله: (أُتينا من قبل) صوابه كما قال ابن التين من آتيته: أعطيته، وليس هو من أتيته إذا جئته، وقيل: هو الذي وعدناه في الدنيا.\nوما فسر به المتشابه يريد به: أنه يشبه ثمر الدنيا في التسمية ويختلف في المطعم.\nقال ابن عباس: ليس في الدنيا شيءٌ مما في الجنة إلا الأسماء (^١)، وقاله مجاهد وقتادة. وقال الحسن: متشابه أي: خيار لا رذل فيه (^٢).\n_________\n(^١) \"تفسير الطبري\" ١/ ٢١٠ (٥٣٥).\n(^٢) السابق ١/ ٢٠٨ (٥١٩).","vol":"19","page":117},{"text":"واختاره ابن كيسان وأكثر أهل اللغة، قال ابن كيسان: كما تقول: تشابهت عليَّ هذِه الثياب فما أدري أيها أختار؟ واختار أبو إسحاق الأول.\nوما ذكره في ﴿الْأَرَائِكِ﴾. قال ابن فارس: الأريكة: الحجلة على السرير لا تكون إلا كذا، وقال عن ثعلب: الأريكة لا تكون إلا سريرًا منجدًا في قبة عليه سوار ومخدة (^١)، وقال ابن عزير: (أرائك) (^٢) أسرَّةٌ في الحجال، واحدتها: أريكة، وكذلك قال غيره، وأثر مجاهد رواه الطبري في \"تفسيره\" ثنا ابن بشار، ثنا عبد الرحمن، ثنا سفيان عن ابن أبي نجيح، عنه (^٣).\nوفي لفظ: (سلسلة الجِرْيَةِ) ومعنى قوله: (حَدِيدَةُ الجِرْيَةِ) سريع جريها، وأنكر بعضهم هذا اللفظ وقيل: اسم العين: سلسبيل، ورد هذا بأنه لو كان كذلك لم ينصرف.\nوقال قتادة: سلسلة لهم يصرفونها كيف شاءوا (^٤).\nوقيل: سلسلة سائغة.\n(﴿غَوْلٌ﴾) قال: إنه وجع بطن، وقال غيره: صداع، وهو قول ابن عباس وقتادة، وقيل: لا تغتال عقولهم فنذهب بها.\nوما ذكره في (﴿يُنْزَفُونَ﴾) قاله ابن عباس وغيره (^٥).\n_________\n(^١) \"مجمل اللغة\" ١/ ٩٢ - ٩٣ مادة: أرك.\n(^٢) في الأصل: أريك، وكتب بهامشها: لعله: أرائك.\n(^٣) \"تفسير الطبري\" ١٢/ ٣٦٨ (٣٥٨٤٣).\n(^٤) السابق (٣٥٨٤٢).\n(^٥) رواها عنهم الطبري ١٠/ ٤٨٥ - ٤٨٧ (٢٩٣٤٨، ٢٩٣٥٢، ٢٩٣٥٧ - ٢٩٣٦١).","vol":"19","page":118},{"text":"وقال سعيد بن جبير: لا تُنزف عقولهم وقرئ: (يُنْزِفُونَ) بكسر الزاي (^١). وفيه قولان:\nأحدها: إنه من أنزف الرجل إذا نفد شرابه.\nوالثاني: يقال: أنزف إذا سكر، وأما نزف إذا ذهب عقله من السكر مشهور ومسموع.\nوأثر ابن عباس في ﴿دِهَاقًا﴾ رواه الطبري عن أبي كريب، ثنا مروان، ثنا يحيى بن ميسرة، عن مسلم بن نسطاس، قال ابن عباس لغلامه: اسقني دهاقًا، قال: فجاء بها الغلام ملأى، فقال ابن عباس: هذا الدهاق.\nوحدثني محمد بن عبيد المحاربي، ثنا موسى بن عمير، عن أبي صالح، عن ابن عباس في قوله: (﴿وَكَأْسًا دِهَاقًا (٣٤)﴾) [النبأ: ٣٤] قال: ملأى. قال ابن وهب: يريد الذي يتبع بعضه بعضًا (^٢).\n(﴿وَكَوَاعِبَ﴾) نَوَاهِدَ كما قاله كأنهن اللائي خرج من ثديهن مثل الكعب.\nوقوله: (الرَّحِيقُ: الخَمْرُ) هو قول ابن مسعود وابن عباس ﴿يَشْرَبُ بِهَا الْمُقَرَّبُونَ﴾ [المطففين: ٢٨] صرفًا، وتمزج لسائر أهل الجنة، وما ذكره في (ختامه) هو قول مجاهد.\nوقال سعيد بن جبير والنخعي: (ختامه): آخر طعمه.\nوقال قتادة: عاقبته (^٣).\n_________\n(^١) وهي قراءة حمزة والكسائي، انظر: \"الكشف عن وجوه القراءات\" ٢/ ٢٢٤.\n(^٢) \"تفسير الطبري\" ١٢/ ١١ (٣٦١٠٦، ٣٦١٠٨).\n(^٣) رواها الطبري ١٢/ ٤٩٦ - ٤٩٨ (٣٦٦٦٨، ٣٦٦٦٩، ٣٦٦٧٩)، \"زاد المسير\" ٩/ ٥٩.","vol":"19","page":119},{"text":"وما ذكره في قوله: (﴿نَضَّاخَتَانِ﴾) [الرحمن: ٦٦] قيل: بالخير (^١)، والمعروف في اللغة أنه بالمعجمة أكثر من المهملة، ولم يسمع منه يفعل.\nوما ذكره في ﴿مَوْضُونَةٍ﴾ [الواقعة: ١٥] مَنْسُوجَةٌ، أي: بالذهب، وقيل: بالجواهر واليواقيت، وقيل: في الكوب غير ما ذكره أنها المسنديرة لا عرى لها وجمع كوب: أكواب، وجمع أكواب: أكاويب.\n(والعُرُب) المحبَّبات لأزواجهن -كما قال- وقال زيد بن أسلم: هن الحسان الكلام (^٢)، وأثر مجاهد في الروح رواه عبد بن حميد في \"تفسيره\" (^٣). حدثنا شبابة، عن بن أبي نجيح، عنه: ﴿فَرَوْحٌ وَرَيْحَانٌ﴾ [الواقعة: ٨٩] قال: رزق. وحدثنا أبو نعيم، عن عبد السلام بن حرب، عن ليث، عن مجاهد قال: (الروح): الفرح، و(الريحان): الرزق، وقيل: روح طيب ونسيم، وقيل: الاستراحة، ومن قرأ بالضم أراد: الحياة التي لا موت معها؛ للترجمة. وقوله: (والريحان: الرزق)، قال الحسن: ريحاننا هذا، وقال الربيع بن خيثم ﴿فَرَوْحٌ وَرَيْحَانٌ﴾ هذا عند الموت (^٤)، والجنة مخبوءة له إلى أن يبعث، وما ذكره في المنضود أنه الموز يريد ما وصف بأنه منضود، وهو الطلح، كذا قال أكثر المفسرين، وروي عن مجاهد: أنهم تعجبوا (من) (^٥) الطلح، وهو شجر العضاه، فأعلمهم الله أن في الجنة طلحًا، وعلى هذا أهل\nاللغة ولم يبلغهم ما قاله الصحابة المفسرون: أنه الموز، ومعنى منضود: أن الورق والحمل عمِّد حتى لا يبرز له ساق.\n_________\n(^١) رواه الطبري ١١/ ٦١٣ (٣٣١٦٤) عن ابن عباس.\n(^٢) \"تفسير الطبري\" ١١/ ٦٤٢ (٣٣٤١٥).\n(^٣) وعزاه إليه صاحب \"الدر المنثور\" ٦/ ٢٣٩.\n(^٤) \"تفسير الطبري\" ١١/ ٦٦٦ (٣٣٥٨٥).\n(^٥) في الأصل: (في).","vol":"19","page":120},{"text":"وأمّا (الْمَخْضُودُ)، فقيل -غير ما ذكره- أنه لا شوك فيه، فإنه خضد شوكه، أي: قطع، يعني: خلقته خلقة المخضود، قاله أبو الأحوص وعكرمة، والأول قول قتادة (^١).\nوبخط الدمياطي: خضدت الشجر: قطعت شوكه، قال: والذي قاله أهل التفسير في المخضود، أي: منزوع الشوك أي: خلق كذلك.\nوقوله: ﴿وَفُرُشٍ مَرْفُوعَةٍ (٣٤)﴾ [الواقعة: ٣٤] قد فسره، وفي الترمذي، وقال: حسن غريب، وصححه ابن حبان من حديث أبي سعيد الخدري عن النبي - ﷺ - في هذِه الآية قال: \"ارتفاعها كما بين السماء والأرض مسيرة خمسمائة عام\" (^٢)، وقال بعض أهل العلم في تفسير هذا الخبر مما حكاه القرطبي: الفرش في الدرجات وما بين الدرجات كما بين السماء والأرض، وقيل: الفرش هنا: النساء المرتفعات الأقدار في حسنهن وجمالهن، والعرب تسمي المرأة فراشًا\nعلى الاستعارة (^٣)، قال - ﵇ -: \"الولد للفراش\" (^٤).\nوذكر ابن المبارك، عن معمر، عن أبي إسحاق، عن عاصم بن ضمرة، عن علي فذكر حديثًا طويلًا فيه: \"ويعطي ولي الله سريرًا طوله\n_________\n(^١) السابق ١١/ ٦٣٤ - ٦٣٥ (٣٣٣٣٥، ٣٣٣٤٠، ٣٣٣٣٨).\n(^٢) \"سنن الترمذي\" (٢٥٤٠، ٣٢٩٤)، \"صحيح ابن حبان\" ١٦/ ٤١٨ (٧٤٠٥)، من طريق دراج، عن أبي الهيثم، عن أبي سعيد، به.\nقال الحافظ: دراج ضعفه أبو حاتم والدارقطني، ووثقه يحيى بن معين، وعلي بن المديني، وغيرهما، وصحح حديثه عن أبي الهيثم الترمذي، واحتج به ابن خزيمة وابن حبان في صحيحيهما والحاكم. اهـ. \"القول المسدد\" ص ١٠٣ - ١٠٤.\nوالحديث ضعفه الألباني في \"المشكاة\" (٥٦٣٤).\n(^٣) \"تفسير الطبري\" ١٧/ ٢١٠.\n(^٤) سلف برقم (٢٠٥٣).","vol":"19","page":121},{"text":"فرسخ في عرض مثل ذلك في غرفة من ياقوتة من أسفلها إلى أعلاها مائة ذراع، على ذلك السرير من الفرش كقدر خمسين غرفة بعضها فوق بعض \"قال رسول الله - ﷺ -: \"وذلك قوله تعالى: ﴿وَفُرُشٍ مَرْفُوعَةٍ (٣٤)﴾ \" وهي من نور وكذلك السرير.\nوقوله: (﴿أَفْنَانٍ﴾: أَغْصَانٌ) كذا قاله عكرمة، أي: ظل الأغصان على الحيطان، وقال الضحاك: ذواتا ألوان من الفاكهة، والواحد -على قول عكرمة- فن أي: غصن، وعلي قول الضحاك: ذواتا فنون، مما تشتهيه الأنفس.\nوما ذكره في تفسير ﴿مُدْهَامَّتَانِ (٦٤)﴾ [الرحمن: ٦٤] قول مجاهد، وقال أبو صالح: خضراوان، وقال عطية: كادتا يكونان سوداوين من شدة الري، وهما خضراوان (^١).\nوفي بعض النسخ: ﴿وَجَنَى الْجَنَّتَيْنِ دَانٍ﴾ [الرحمن: ٥٤] قال عكرمة: ثمارها دانية لا يردهم عنها بعد ولا شوك.\nثم ذكر البخاري فيه ستة عشر حديثًا:\nالأول.\nحديث نَافِعٍ، عَنْ ابن عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -:\" إِذَا مَاتَ أَحَدُكُمْ فَإِنَّة يُعْرَضُ عَلَيهِ مَقعَدُهُ بِالْغَدَاةِ وَالعَشِيِّ، فَإِن كَانَ مِن أَهلِ الجَنَّةِ فَمِن أَهلِ الجَنَّةِ، وَإِن كَانَ مِن أَهْلِ النَّارِ فَمِن أَهلِ النَّارِ\". وهذا الحديث سلف في الجنائز (^٢).\n_________\n(^١) روى هذِه الأقوال الطبري في \"تفسيره\" ١١/ ٦٠٣ - ٦٠٤ (٣٣٠٩٦، ٣٣٠٩٩)، ١١/ ٦١١ (٣٣١٤٧، ٣٣١٤٨، ٣٣١٥١).\n(^٢) سلف برقم (١٣٧٩).","vol":"19","page":122},{"text":"وفيه: \"يقال: هذا مقعدك حتى يبعثك الله يوم القيامة\" ويأتي في الرقاق (^١)، وأخرجه مسلم أيضًا (^٢)، ورواية مالك: \"إنما نسمة المؤمن طائر يعلق من شجر الجنة حتى يرجعه الله إلى جسده يوم يبعثه\" (^٣)، ولأبي داود من حديث أبي هريرة مرفوعًا: \"لما خلق الله -﷿- الجنة قال لجبريل: اذهب فانظر إليها فذهب فنظر إليها، ولما خلق (الله) (^٤) النار قال: اذهب فانظر إليها\" الحديث (^٥).\nولمسلم من حديث أبي سعيد مرفوعًا: \"اختصمت الجنة والنار، فقالت الجنة: يدخلني يا رب\" الحديث (^٦).\nالحديث الثاني:\nحَدَّثَنَا أَبُو الوَلِيدِ، ثَنَا سَلْمُ بْنُ زَرِيرٍ، ثَنَا أَبُو رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اطَّلَعْتُ فِي الجَنَّةِ فَرَأَيْتُ أَكثَرَ أَهْلِهَا الفقَرَاءَ، وَاطَّلَعْتُ فِي النَّارِ فَرَأَيْت أَكثَرَ أَهْلِهَا النِّسَاءَ\".\nهذا الحديث أخرجه في النكاح أيضًا عن عثمان (بن) (^٧) الهيثم، ثنا عوف، عن أبي رجاء ثم قال: تابعه أيوب عن أبي رجاء (^٨)، قال أبو مسعود الدمشقي: إنما رواه عن أيوب كذلك عبد الوارث وسائر\n_________\n(^١) سيأتي برقم (٦٥١٥).\n(^٢) مسلم (٢٨٦٦) كتاب الجنة ونعيمها.\n(^٣) \"الموطأ\" ص ١٦٤.\n(^٤) من (ص ١).\n(^٥) \"سنن أبي داود\" (٤٧٤٤).\n(^٦) مسلم (٢٨٤٧) بلفظ: احتجت.\n(^٧) في الأصل: (ثنا)، والصواب المثبت؛ لموافقته \"اليونينية\" ٧/ ٣١ (٥١٩٨)، وكما في \"تحفة الأشراف\" ٨/ ١٩٧.\n(^٨) سيأتي برقم (٥١٩٨).","vol":"19","page":123},{"text":"أصحاب أيوب يقولون: أيوب، عن أبي رجاء، عن ابن عباس وقد رواه مسلم من حديث الثقفي عن أيوب، عن أبي رجاء، عن ابن عباس؛ ومن حديث أبي الأشهب، عن أبي رجاء؛ ومن حديث ابن أبي عروبة، عن أبي رجاء، عن ابن عباس (^١).\nقال الترمذي: وكلا الإسنادين ليس فيهما مقال يحتمل أن يكون أبو رجاء سمع منهما جميعًا، وقد روى غيرُ عوفٍ أيضًا هذا الحديث عن أبي رجاء، عن عمران (^٢).\nورواه أبو داود الطيالسي عن أبي الأشهب، وجرير بن حازم، وسَلْم، وحماد بن نجيح، وصخر بن جويرية، عن أبي رجاء، عن عمران وابن عباس قالا: قال رسول الله - ﷺ -: \"نظرت في الجنة\" الحديث (^٣).\nقال الخطيب في كتابه: \"الفصل للوصل\": كذا رواه أبو داود، وخلط [في] (^٤) جمعه بين روايات هؤلاء الخمسة، وذلك أن أبا الأشهب وحمادًا وصخرًا عن أبي رجاء كانوا يروونه عن ابن جويرية، عن ابن عباس وحده؛ وسَلْم بن زُرَيْرٍ يرويه عن أبي رجاء، عن عمران وحده؛ وأما جرير فلا نعلم كيف كان يرويه؛ لأنه لم يقع لنا حديثه إلا من رواية أبي داود هذِه، والحديث عند أبي رجاء، عن ابن عباس وعمران جميعًا إلا أنَّا لا نعلم أحدًا اجتمعت له الروايتان عن أبي رجاء، إلا أيوب رواه، عن أبي رجاء، عن عمران، وعن\n_________\n(^١) مسلم (٢٧٣٧) كتاب الرقائق.\n(^٢) \"سنن الترمذي\" بعد حديث رقم (٢٦٠٣).\n(^٣) \"مسند الطيالسي\" ٢/ ١٧١ (٨٧٢)، ٤/ ٤٧٥ (٢٨٨٢).\n(^٤) زيادة يقتضيها السياق أُثْبتَتْ من \"الفصل للوصل\".","vol":"19","page":124},{"text":"أبي رجاء، عن ابن عباس، ورواه ابن أبي عروبة وفطر عن أبي رجاء، عن ابن عباس، ورواه قتادة وعوف الأعرابي، عن أبي رجاء عن عمران (^١).\nقُلتُ: ورواه النسائي من حديث يزيد بن عبد الله و(محمد) (^٢) بن عبد الله، وهو متابع لأبي رجاء عن عمران ولفظه: \"أقل ساكني الجنة النساء\" (^٣)، وفي لفظ: \"عامة أهل النار النساء\" (^٤).\nفصل:\nعند البخاري حديث أسامة: \"قمت على باب الجنة فكان عامة من دخلها المساكين و(أصحاب) (^٥) الجد محبوسون، غير أن أصحاب النار قد أمر بهم إلى النار، وقمت على باب النار فإذا عامة من دخلها النساء\" (^٦).\nوفي رواية: \"محتَرسون\" بدل \"محبوسون\" بفتح التاء والراء اسم مفعول من احترس، أي: موثق لا يستطيع الفرار.\nقال الداودي: أرجو أن يكون هؤلاء أهل التفاخر؛ لأن أفاضل الصحابة كانت لهم أموال ووصفهم الله تعالى بأنهم سابقون.\n_________\n(^١) \"الفصل للوصل\" ٢/ ٨١٤ - ٨١٥.\n(^٢) كذا بالأصل، وما في مصادر التخريج: مطرف بن عبد الله بن الشخير، وهو الصواب، وبه يعرف الحديث.\n(^٣) \"السنن الكبرى\" ٠/ ٤٠٠ (٩٢٦٧) من حديث مطرف بن عبد الله، وهذِه المتابعة رواها مسلم (٢٧٣٨) أيضًا، والعزو إليه أولى.\n(^٤) \"السنن الكبرى\" ٥/ ٣٩٩ (٩٢٦٦)، من حديث يزيد بن عبد الله بن الشخير.\n(^٥) في (ص ١): (أصل).\n(^٦) سيأتي برقم (٥١٩٦).","vol":"19","page":125},{"text":"فصل:\nفي النسائي من حديث عمرو بن العاصي مرفوعًا: \"لا يدخل النساء إلا كعدد هذا الغراب مع هذِه الغربان\" (^١)، وفي \"الأخبار\" للالكائي من حديث عبد الرحمن بن شبل مرفوعًا: \"إن الفساق هم أهل النارِ\" ثم فسرهم بالنساء، قالوا: يا رسول الله (ألسن) (^٢) أمهاتنا وأخواتنا وبناتنا؟ قال: \"بلى ولكن إذا أعطين لم يشكرن، وإذا ابتلين لم يصبرن\" (^٣).\nفصل:\nفي كتاب \"النكاح\" للفريابي من حديث بقية، عن (بحير) (^٤) (عن) (^٥) معدان، عن (كثير بن مرة، عن أبي شجرة) (^٦) يرفعه: \"إن النار خلقت للسفهاء، وإن النساء أسفه السفهاء إلا صاحبة الكساء\".\nقال بقية: هي التي تقوم على رأس زوجها وتوضئه (^٧).\n_________\n(^١) \"السنن الكبرى\" ٥/ ٤٠٠، وقال الحافظ العراقي في \"المغني عن حمل الأسفار\" (١٤٨٨): إسناده صحيح. وكذا صححه الألباني في \"الصحيحة\" (١٨٥٠).\n(^٢) في الأصل: (أليس).\n(^٣) رواه أحمد ٣/ ٤٢٨، وصححه الحاكم ٤/ ٦٠٤، وقال الهيثمي في \"المجمع\" ١٠/ ٣٩٤: رجاله رجال الصحيح، غير أبي راشد الخبراني، وهو ثقة. اهـ وانظر: \"الصحيحة\" (٣٠٥٨).\n(^٤) في (ص ١): يحيى، والمثبت الصواب. انظر: \"تهذيب الكمال\" ترجمة بحير بن سعد.\n(^٥) من (ص ١).\n(^٦) كذا بالأصل، وهو خطأ؛ لأن كثير نفسه أبو شجرة، فهي له كنية. انظر: \"تهذيب الكمال\" ٢٤/ ١٥٨ (٤٩٦٣).\n(^٧) رواه ابن عساكر في \"تاريخ دمشق\" ٦٥/ ٢٢١ هكذا عن كثير بن مرة مرسلا، وأورده صاحب \"الكنز\" ١٦/ ٣٩٧، وعزاه للحكيم الترمذي من هذا الطريق أيضا، بينما رواه عبد بن حميد كما في \"المنتخب\" (١٥٢٨)، والطبراني في \"الشاميين\" ٢/ ١٩٢ (١١٧١) موصولا من طريق كثير عن عائشة مرفوعا.","vol":"19","page":126},{"text":"ومن حديث علي بن زيد، عن القاسم عن أبي أمامة مرفوعًا: \"ألا إن النار خلقت للسفهاء ألا إن النساء هنَّ السفهاء\" ثلاثًا (^١).\nومن حديث ابن لهيعة، ويحيى بن أيوب: أن ابن الهادي حدثهما عن عبد الله بن دينار، عن ابن عمر مرفوعًا: \"يا معشر النساء تصدقن وأكثرن الاستغفار، فإني رأيتكن أكثر أهل النار\" (^٢).\nومن حديث أبي هريرة مرفوعًا: \"مائلات مميلات رؤسهن كأسنمة البخت، لا يدخلن الجنة ولا يجدن ريحها، وريحها يوجد من مسيرة خمسمائة عام\" (^٣).\nفصل:\nقال المهلب: إنما استحق النساء النار؛ لكفرهن العشير، ألا ترى أنّ الشارع قد فسره بقوله: \"لو أحسنت إلى إحداهن الدهر كله\" (^٤) لجازت ذلك بالكفران، فغلب استيلاء الكفران على دهرها، فكأنها مصرة عليه، والإصرار من أكبر (أشرار) (^٥) النار، وذلك أن حق زوجها عظيم عليها، يجب عليها شكره والاعتراف بفضله لستره وصيانته لها، وقيامه بمؤنتها، وبذل نفسه في هذا، ومن أجله فضلت الرجال على النساء، وقد أمر الشارع من أسديت إليه نعمة أن يشكرها، فكيف نعم الزوج التي لا تنفك المرأة منها دهرها كله، وقد\n_________\n(^١) رواه الطبراني ٨/ ٢٢٠ (٧٨٧٤)، وقال الهيثمي في \"المجمع\" ٤/ ٣١٤: فيه علي بن زيد الألهاني، وهو متروك، وقد قيل فيه إنه صالح، وبقية رجاله ثقات. اهـ.\n(^٢) رواه مسلم (٧٩) من طريق الليث، وبكر بن مضر؛ كلاهما عن ابن الهاد، به.\n(^٣) رواه مسلم (٢١٢٨) كتاب الآداب، باب النساء الكاسيات العاريات.\n(^٤) سلف برقم (٢٩).\n(^٥) كذا بالأصل، وفي المطبوع من ابن بطال: أسباب.","vol":"19","page":127},{"text":"قال بعض العلماء: شكر المنعم فرض، محتجًّا بقوله تعالى: ﴿أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ﴾ [لقمان: ١٤] فقرن بشكره شكر الآباء، وكذلك شكر غيرهم واجب، وقد يكون شكر النعمة في نشرها، ويجزئ من ذلك الإقرار بالنعمة والمعرفة بقدر الحاجة (^١).\nفصل:\nذكر الحكيم الترمذي وغيره: أن الإخبار يكون النساء أكثر أهل النار كان قبل الشفاعة فيهن، وإلا فليس في الجنة عزب ولكل رجل زوجتان.\nفصل:\nقال القرطبي عن علمائهم: إنما كان النساء أقل ساكني الجنة؛ لما يغلب عليهم من الهوى والميل إلى عاجل زينة الدنيا، لنقصان عقولهن فيضعفن عن عمل الآخرة، والتأهب لها لميلهنّ إلى الدنيا والتزين بها ولها، ثم هن مع ذلك أقوى الأسباب التي يصرف بها الرجال عن الأخرى؛ لما لهم فيهن من الهوى، وأكثرهن معرضات عن الآخرة بأنفسهن، صارفات عنها لغيرهن، سريعات الانخداع لداعيهنّ من المعرضين عن الدين، عسيرات الاستجابة لمن يدعوهن إلى الآخرة وأعمالها من المتقين.\nقال علي بن أبي طالب - ﵁ -: أيها الناس لا تعطوا النساء أمرًا، ولا تدعهن يدبرن أمر عشير، فإنهن إن تركن وما يردن أفسدن الملك وعصين المالك، وجدناهن لا دين لهن في خلواتهن، ولا ورع لهن عند شهواتهن، اللذة بهن يسيرة، والحيرة بهن كثيرة، فأما صوالحهن ففاجرات، وأما طوالحهن فعاهرات، وأما المعصومات فهن المعدومات،\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٣١٩ - ٣٢٠.","vol":"19","page":128},{"text":"فيهن ثلاث خصال من يهود: يتظلمن وهن ظالمات، ويحلفن وهن كاذبات، ويتمنعن وهن راغبات، فاستعيذوا بالله من شرارهن، وكونوا على حذرٍ من خيارهن (^١).\nفصل:\nروى الترمذي من حديث أبي سعيد مرفوعًا: \"يدخل فقراء المهاجرين الجنة قبل أغنيائهم بخمسمائة عام\" ثم قال: حسن غريب (^٢)، وعن أبي هريرة -وقال صحيح-: \"يدخل الفقراء الجنة قبل الأغنياء بخمسمائة عام نصف يوم\" (^٣).\nوعن عمر مثله بزيادة: يا رسول الله ما نصف يوم؟ قال: \"خمسمائة عام\"، قيل: فكم السنة من شهر؟ قال: \"خمسمائة شهر\". قيل: فكم اليوم. قال: \"خمسمائة مما تعدون\" ذكره ابن قتيبة في \"عيون الأخبار\".\nوعند الترمذي عن جابر: \"يدخل فقراء المسلمين قبل الأغنياء بأربعين خريفا\" (^٤)، وخرجه أيضًا عن أنس واستغربه (^٥). ولمسلم: \"يسبقون يوم القيامة إلى الجنة بأربعين خريفًا\" (^٦)، واختلاف هذِه الأحاديث يدل على أن الفقراء مختلفو الأحوال، وكذلك الأغنياء كما نبه عليه القرطبي (^٧).\n_________\n(^١) \"التذكرة\" ص ٤٢٩.\n(^٢) \"سنن الترمذي\" (٢٣٥١)، وصححه الألباني في \"صحيح سنن الترمذي\" (١٩١٦).\n(^٣) السابق (٢٣٥٣)، وانظر: \"صحيح الترمذي\" (١٩١٨).\n(^٤) \"الترمذي\" (٢٣٥٥)، وانظر: \"صحيح الترمذي\" (١٩١٩).\n(^٥) \"سنن الترمذي\" (٢٣٥٢).\n(^٦) مسلم (٢٩٧٩) كتاب الزهد والرقائق.\n(^٧) انظر: \"المفهم\" ٧/ ١٣٤ - ١٣٥.","vol":"19","page":129},{"text":"ووجه الجمع: أن سباق الفقراء المهاجرين يسبقون سباق الأغنياء منهم بأربعين خريفًا، وغير سباق الأغنياء بخمسمائة عام.\nوقد قيل: إن حديث أبي هريرة وأبي الدرداء وجابر يعم جميع فقراء المسلمين، فيدخل الجنة سباق فقراء كل قرن قبل غير السباق من أغنيائهم بخمسمائة عام على حديث أبي هريرة وأبي الدرداء، يوضحه ما في \"البعث والنشور\" للبيهقي من حديث عبد الله بن عمرو مرفوعًا: \"سبق المهاجرون الناس بأربعين خريفًا يتنعمون فيها، والناس محبوسون بالحساب ثم تكون الزمرة الثانية مائة خريف\" (^١).\nوفي حديث سعيد بن عامر بن حزيم مرفوعًا: \"يجمع الله الناس للحساب فيجيء فقراء المسلمين فيذفون كلما يذف الحمام، فيقال لهم: قفوا للحساب. فيقولون: والله ما عندنا من حساب، ولا تركنا شيئًا، فيقول لهم ربهم: صدقوا. فتفتح لهم أبواب الجنة، فيدخلونها قبل الناس بسبعين عامًا\" (^٢).\nفصل:\nلما كان الفقيرُ فاقدًا للمال الذي يتسبب به إلى المعاصي، ويحصل به البطر والشبع واللهو الذي يقرب إلى الثار، فاز بالسبق وحاز قصباته، ولما كان هذا الأغلب على النساء قربن من النار، فإن قلت: وقد ظهر فضل الفقراء، فلم استعاذ - ﵇ - منه؟\n_________\n(^١) \"البعث والنشور\" (٤٥٦). قال الهيثمي في \"المجمع\" ١٠/ ١٥: فيه عبد الرحمن بن مالك؛ ولم أعرفه، وبقية رجاله ثقات.\n(^٢) السابق (٤٥٧)، قال الهيثمي في \"المجمع\" ١٠/ ٢٦١: في إسناده يزيد بن أبي زياد، وقد وثق على ضعفه، وبقية رجاله ثقات.","vol":"19","page":130},{"text":"قلتُ: إنما استعاذ من شر فتنته كما استعاذ من شر فتنة الغنى، أو استعاذ من فقر النفس، ولا شك أن الفقر مصيبة من مصائب الدنيا، والغنى نعيم من نعيمها، كالمرض والعافية، فالمرض فيه ثواب ولا يمنع سؤال العافية، وما أحسن قول أبي علي الدقاق -فيما حكاه عنه في \"الرسالة\"- لما سئل: أي الموضعين أفضل: الغنى أو الفقر؟ الغنى لأنه وصف الحق، والفقر وصف الخَلْقِ.\nقال أبو عبد الله: الغني المتعلق البال بالمال هو الفقير، وعادمه الذي يقول ليس لي رغبة فيه إنما هي ضرورة العيش، هو الغني.\nقال - ﵇ -: \"ليس الغنى عن كثرة العرض، إنما الغنى غنى النفس\" (^١)، والشارع سأل رتبة علياء وهو الكفاف، فقال: \"اللهم اجعل رزق آل محمد قوتًا\" وفي لفظ: \"كفافًا\" أخرجه مسلم (^٢)، ومعلوم أنه لا يسأل إلا أفضل الأحوال وأسنى المقامات والأعمال، وقد اتفق الجميع على أن ما أحوج من الفقر مكروه، وما أبطر من الغنى مذموم.\nولابن ماجه عن أنس مرفوعًا: \"ما من غني ولا فقير إلا ودَّ يوم القيامة أنه أُوتى من الدنيا قوتًا\" (^٣)؛ فالكفاف حالة وسطى، وخير الأمور أوساطها، وهي حالة سليمة من آفات الغنى المطمع، ومن آفات الفقر المدقع التي كان يتعوذ منهما.\n_________\n(^١) سيأتي برقم (٦٤٤٦).\n(^٢) مسلم (١٠٥٥) كتاب الزكاة، باب في الكفاف والقناعة، وبعد حديث (٢٩٦٩) كتاب الزهد والرقائق.\n(^٣) \"سنن ابن ماجه\" (٤١٤٠) من طريق نفيع، عن أنس، مرفوعًا؛ قال ابن الجوزي في \"الموضوعات\" (١٦٠٣)، والألباني في \"سنن ابن ماجه\" (٩٠٤): ضعيف جدا.","vol":"19","page":131},{"text":"الحديث الثالث:\nحديث أَبَي هُرَيْرَةَ - ﵁ - قَالَ: بينما نَحْنُ عِنْدَ النبي - ﷺ - إِذْ قَالَ: \"بَينَا أَنَا نَائِم رَأَئتُنِي فِي الجَنَّةِ، فَإِذَا امْرَأةٌ تتَوَضَّأُ إِلَى جَانِبِ قَصْرِ، فَقُلْتُ: لِمَنْ هذا القَصْرُ؟ قَالُوا: لِعُمَرَ بْنِ الخَطَّابِ فَذَكرْتُ غَيرَتَهُ، فَوَلَّيْتُ مُدْبِرًا\". فَبَكَى عُمَرُ وَقَالَ: أَعَلَيْكَ أَغَارُ يَا رَسُولَ اللهِ؟! وأخرجه أيضا في فضائل عمر (^١)، وفي التعبير (^٢)، وأخرجه مسلم أيضًا (^٣)، (وعنده) (^٤) أيضًا عن بريدة: دعا رسول الله - ﷺ - بلالًا فقال: \"يا بلال بِمَ سبقتني إلى الجنة؟ ما دخلت الجنة قط إلا سمعت خشخشتك أمامي، فأتيت على قصر مربع مشرف من ذهب، فقلت: لمن هذا القصر؟ قالوا: لرجل من العرب. قلت: أنا عربي، لمن هذا القصر؟ قالوا: لرجل من قريش. قلت: أنا قرشي، لمن هذا القصر؟ قالوا: لرجل من أمة محمد. فقلت: أنا محمد، لمن هذا؟ قالوا: لعمر\" (^٥).\nوروي أيضًا من حديث أنس ومعاذ.\nأخرج الأول الترمذيُّ صحيحًا قال - ﷺ -: \"دخلت الجنة فإذا أنا بقصر من ذهب، فقلت: لمن هذا؟ قالوا: لشاب من قريش. فظننت أني أنا هو، فقلت: من هو؟ قالوا: عمر\" (^٦).\n_________\n(^١) سيأتي برقم (٣٦٨٠).\n(^٢) سيأتي برقم (٧٠٢٣).\n(^٣) مسلم (٢٣٩٥) كتاب فضائل الصحابة.\n(^٤) كذا في الأصل: (وعنده) وهو موهم أن الحديث في مسلم، وليس كذلك؛ بل هو في الترمذي. انظر: \"تحفة الأشراف\" (١٩٦٦)، فلعله سقط من الناسخ أو نحو ذلك.\n(^٥) رواه الترمذي (٣٦٨٩)، وأحمد ٥/ ٣٥٤، وابن خزيمة ٢/ ٢١٣ - ٢١٤ (١٢٠٩)، وابن حبان في \"صحيحه\" ١٥/ ٥٦١ (٧٠٨٦)، والحاكم ١/ ٣١٣، وصححه الألباني في \"صحيح الترمذي\" (٢٩١٢).\n(^٦) \"سنن الترمذي\" (٣٦٨٨).","vol":"19","page":132},{"text":"قال أبو عيسى: معنى هذا: أني رأيت في المنام، هكذا روي في بعض الحديث.\nادعى المزي أنه من أفراد الترمذي، وليس كما ذكر، فقد أخرجه النسائي أيضًا في مناقب عمر (^١).\nوأخرج الثاني أحمد من حديث مصعب بن سعد عن معاذ قال: إن كان عمر لمن أهل الجنة إن رسول الله - ﷺ - كان ما رأى في نومه أو يقظته فهو حق، وإنه قال: \"بينا أنا في الجنة إذ رأيت فيها دارًا، فقلت: لمن هذِه؟ فقيل: لعمر\" (^٢).\nقال الخطابي: قوله: (\"فَإِذَا أمْرَأَةٌ تَتَوَضَّأُ\") إنما هو: امرأة شوهاء، وإنما أسقط الكاتب منه بعض حروفه، فصار (يتوضأ) لإلباس ذلك في الخط؛ لأنه لا عمل في الجنة، وضوء ولا غيره.\nوالشوهاء. قال أبو عبيدة: هي المرأة الحسناء، والشوهاء: الواسعة الفم، والصغيرة الفم.\nوقال ابن الأعرابي: الشوهاء: القبيحة، وقال الجوهري: فرس شوهاء صفة محمودة فيها، وقيل: يراد بها سعة أشداقها (^٣).\nقال ابن التين: وذكر عن الشيخ أبي الحسن أنه قال: هذا فيه أن الوضوء موصل إلى هذا القصر والنعيم.\nوقال القرطبي: الرواية الصحيحة: \"تتوضأ\" وإنما ابن قتيبة قال بدله: شوهاء.\n_________\n(^١) \"السنن الكبرى\" ٥/ ٤١ (٨١٢٧)، وانظر: \"تحفة الأشراف\" (١٦٩٩).\n(^٢) \"مسند أحمد\" ٥/ ٢٤٥.\n(^٣) \"الصحاح\" ٦/ ٢٢٣٨، وانظر: \"غريب الحديث\" لابن الجوزي ١/ ٥٦٨.","vol":"19","page":133},{"text":"قال ابن الأعرابي: وهي: الحسنة والقبيحة ضد، ووضوء هذِه إنما هو لتزداد حسنًا ونورًا لا أنها تزيل وسخًا ولا قذرًا؛ إذ الجنة منزهة عن ذلك (^١).\nويحتمل أن يراد به الوضوء اللغوي وهو غسل الوجه واليدين، وقد ترجم عليه البخاري في التعبير باب: الوضوء في المنام (^٢)، وهو خلاف ما ذكره الخطابي.\nفصل:\nفيه -كما قال ابن بطال-: الحكم لكل رجل مما يعلم من خلقه، ألا ترى أنه لم يدخل القصر لغيرة عمر مع علمه أنه لا يغار عليه؛ لأنه أبو المؤمنين، وكل ما نال بنوه المؤمنون من خير فبسببه وعلى يديه، لكنه أراد أن يأتي ما يعلم أنه يوافق عمر.\nوقد قال ابن سيرين: من رأى أنه يدخل الجنة فإنه يدخلها؛ لأن ذلك بشارة لما قدم من خير أو يقدمه.\nقال الكرماني: وأما نساؤها فهي الحور، وأعمال البر على قدر جمالهن.\nوقال علي بن أبي طالب - ﵁ - المعبر: من رأى أنه يتوضأ فإنه وسيلة إلى سلطان، وهو للخائف أمان (^٣).\nفصل:\nوفيه فضل المغيرة، وبكاء عمر - ﵁ - يحتمل أن يكون سرورًا، وأن يكون تشوفًا إلى ذلك.\n_________\n(^١) \"المفهم\" ٦/ ٢٥٧ - ٢٥٨.\n(^٢) سبق تخريجه.\n(^٣) \"شرح ابن بطال\" ٩/ ٥٤٣ - ٥٤٤.","vol":"19","page":134},{"text":"الحديث الرابع:\nحديث أَبِي بَكْرِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ الأَشْعَرِيِّ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"الْخَيْمَةُ دُرَّةٌ مُجَوَّفَةٌ، طُولُهَا فِي السَّمَاءِ ثَلَاُثونَ مِيلًا، وفِي كُلِّ زَاوِيَةٍ مِنْهَا لِلْمُؤْمِنِ أَهْل لَا يَرَاهُمُ الآخَرُونَ\". قَالَ أَبُو عَبْدِ الصمَدِ وَالْحَارِثُ بْنُ عُبَيْدٍ عَنْ أَبِي عِمْرَانَ: \"سِتُّونَ مِيلًا\".\nالشرح:\nهذا الحديث يأتي أيضًا في التفسير (^١)، وأخرجه مسلم أيضًا (^٢)، واسم أبي بكر هذا: عمرو بن عبد الله بن قيس بن سليم بن حضار الأشعري، مات في ولاية خالد بن عبد الله، وكان أكبر من أخيه أبي بردة، وأبو عبد الصمد اسمه: عبد العزيز بن عبد الصمد العمي البصري، مات سنة سبع وثمانين ومائة، ومتابعته أخرجها البخاري في تفسيره لسورة الرحمن عن محمد بن مثنى عنه، وتعليق الحارث أخرجه مسلم عن سعيد بن منصور عنه.\nفصل:\nثبت في مسلم وفي بعض طرق البخاري \"ستون ميلًا\" بدل ثلاثين، وكذا رواه الإسماعيلي من حديث علي بن أبي عاصم عن همَّام أيضًا.\nوفي رواية أخرى لمسلم: \"عرضها ستون ميلًا\" (^٣)، ولا منافاة بينهما؛ لأن عرضها يريد مسافة أرضها وطولها ستون ميلًا في السماء لا في العلو، متساويان.\n_________\n(^١) سيأتي برقم (٤٨٧٩).\n(^٢) مسلم (٢٨٣٨) كتاب الجنة ونعيمها.\n(^٣) \"صحيح مسلم\" (٢٨٣٨/ ٢٤).","vol":"19","page":135},{"text":"وقال ابن التين: قوله: \"ثَلَاثُينَ مِيلًا\" يريد قوله تعالى: ﴿حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (٧٢)﴾ [الرحمن: ٧٢].\nفصل:\nالْخَيْمَةُ: بيت مربع من بيوت الأعراب، وقد بينها وقسمها أبو زياد الكلابي في كتابه، وجاء في رواية: \"من لؤلؤة ومجوفة\" بالفاءٍ، كذا الرواية\" وللسمرقندي بالباء الموحدة وهي: المثقوبة التي قطع داخلها، وروي عن ابن عباس: الخيمة: درة مجوفة فرسخ في فرسخ، لها أربعة آلاف مصراع من ذهب (^١)، وفي \"نوادر الترمذي\" بلغنا في الرواية: أن سحابة مطرت من العرش فخلق منها الحور ثم ضرب على كل واحدة خيمة على شاطئ الأنهار، سعتها: أربعون ميلًا وليس لها باب، حتى إذا خلى ولي الله بالخيمة انصدعت عن باب؛ ليعلم الولي أن أبصار المخلوقين من الملائكة والخدم لم تأخذها.\nوعند ابن المبارك: أنبأنا همَّام، عن قتادة، عن عكرمة، عن ابن عباس، وعن أبي الدرداء: الخيمة: لؤلؤة واحدة لها سبعون بابًا كلها دُرٌّ (^٢).\nفصل:\nمن هذا الحديث يعلم أن نوع النساء المشتمل على الحور والآدميات في الجنة أكثر من نوع رجال بني آدم نبه عليه القرطبي (^٣).\n_________\n(^١) \"تفسير الطبري\" ١١/ ٦١٦ (٣٣١٩٧).\n(^٢) \"الزهد\" (٢٤٩ - ٢٥٠).\n(^٣) \"المفهم\" ٧/ ١٨١.","vol":"19","page":136},{"text":"الحديث الخامس:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"قَالَ اللهُ تعالى: أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ\" اقرءوا إِنْ شِئْتُمْ ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة: ١٧].\nالشرح:\nهذا الحديث ذكره في التفسير (^١)، وأخرجه مسلم أيضًا (^٢)، وهو دال على وجود الجنة؛ لأن الإعداد غالبًا لا يكون إلا لشيء حاصل، ثم أعاد ذكره في تفسير السجدة بزيادة: \"ذخرًا، بله ما أطلعتم عليه\" (^٣)، ثم قال: قال أبو معاوية: عن الأعمش، عن أبي صالح: قرأ أبو هريرة - ﵁ -: \"قُرَّات أعين\" (^٤)، وهو تعليق مسند في \"صحيح مسلم\" (^٥).\nلا جرم قال الداودي: قوله: (اقرءوا إن شئتم). هو من قول أبي هريرة، ونازعه ابن التين فقال: الظاهر خلافه، وأنه من قوله - ﵇ -، والرب -ﷻ- وعد عباده الصالحين من جنس ما يعرفونه من مطعم ومشرب ومنكح وشبهه، ثم زادهم من فضله ما لا يعرفونه، وهو قوله: \"مَا لَا عَيْنٌ رَأَتْ ولا أذن سمعت .. \" إلى آخره.\nوقوله: \"ذخرًا\" هو بذال معجمة مضمومة، أي: مدخرًا، وهو مصدر، يقال: ذَخَرْتُ الشيءَ أَذْخُرُه ذُخْرًا، واذَّخَرْتُهُ أَذْخَرُهُ اذِّخَارًا بالإدغام، ووقع في طريق القابسي: ذكرًا بالكاف، ولبعضهم: ذخر. بغير تنوين وليسا بشيءٍ.\n_________\n(^١) سيأتي برقم (٤٧٧٩).\n(^٢) مسلم (٢٨٢٤) كتاب الجنة.\n(^٣) سيأتي برقم (٤٧٨٠).\n(^٤) سيأتي بعد حديث رقم (٤٧٧٩).\n(^٥) مسلم (٢٨٢٤/ ٤).","vol":"19","page":137},{"text":"وقوله: (\"بَلِهَ\") أي: سوى، وهي من أسماء الأفعال، المعنى: أن ما اطلعتم عليه محقر بالإضافة إلى ما لم تطلعوا عليه، وإنما ذكر ما يعرفونه لشيئين؛ لأنهم (لما) (^١) يعرفون، ولأنه لو وعدهم ما يعرفون اشتاقوا إلى ما لم يعرفوا، ولطلبوا ما يعرفون فوعدهم بهما، وذهب بعض المتكلمين إلى انحصار الأجناس، وأنه لا موجود يخرج عما وجد في هذا العالم، وفيه نظر.\nوقوله: \"ما أخفي\" ضبطه الدمياطي بإسكان الياء، وقال في الحاشية: إسكانها قراءة حمزة (^٢).\nالحديث السادس:\nحديث أَبِي هُرَيْرَةَ - ﵁أيضًا-قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَوَّلُ زُمْرَةٍ تَلِجُ الجَنَّةَ صُورَتُهُمْ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ، لَا يَبْصُقُونَ فِيهَا، وَلَا يَمْتَخِطُونَ، وَلَا يَتَغَوَّطُونَ، آنِيَتُهُمْ فِيهَا الذَّهَبُ، وأَمْشَاطُهُمْ مِنَ الذَّهَبِ وَالْفِضَّةِ، وَمَجَامِرُهُمُ الأُوَّةُ، وَرَشْحُهُمُ المِسْكُ، وَلِكُلِّ وَاحِدٍ مِنْهُمْ زَوْجَتَانِ، يُرى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ؛ مِنَ الحُسْنِ، لَا اخْتِلَافَ بَيْنَهُمْ وَلَا تباغُضَ، قُلُوبُهُمْ قَلْبُ رجل وَاحِدٌ، يُسَبِّحُونَ الله بُكْرَةً وَعَشِيًّا\".\nالحديث السابع:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، وفيه: \"لَا يَسْقَمُونَ، وآنِيَتُهُمُ الذَّهَبُ وَالْفِضَّةُ، وَأَمْشَاطُهُمُ الذَّهَبُ، ووَقُودُ مَجَامِرِهِمُ الألوَّةُ \"قَالَ أَبُو اليَمَانِ: يَعْنِي: العُودَ. وَقَالَ مُجَاهِدٌ: الإِبْكَارُ: أَوَّلُ الفَجْرِ، وَالْعَشِيُّ: مَيْلُ الشَّمْسِ أَنْ تَغْرُبَ.\n_________\n(^١) في الأصل: (بما).\n(^٢) ورد بهامش الأصل: وصدق الدمياطي فإن حمزة قرأ بإسكان الياء، والباقون بفتحها، وهما قراءتان في السبعة. [وانظر: \"الحجة للقراء السبعة\" ٥/ ٤٦٣].","vol":"19","page":138},{"text":"وفي رواية: \"إنما هو عرق يجري من أعراضهم مثل المسك\" (^١)، وفي رواية: \"هم بعد ذلك منازل أخلاقهم على خلق رجلٍ على طول أبيهم آدم\" (^٢)، وفي رواية: \"على صورة أبيهم ستون ذراعًا في السماء\" (^٣)، قال مسلم: ابن أبي شيبة يرويه بضم الخاء واللام (^٤)، وأبو كريب بفتح الخاء وسكون اللام (^٥).\nقلت: يرجح الضم قوله: (\"لَا اخْتِلَافَ بَيْنَهُمْ وَلَا تبَاغُضَ\") ويرجح الفتح، قوله: \"على صورة أبيهم\" وعلي طوله.\nفائدة:\nأخرج حديث أبي هريرة الأول الترمذيُّ في صفة الجنة وصححه (^٦)، والثاني مسلمٌ (^٧)، والبخاري في الأدب (^٨).\nفصل:\nروى الترمذي عن ابن مسعود: \"إن المرأة من أهل الجنة ليُرى بياض ساقها من وراء سبعين حلة حتى يرى منها، وذلك أن الله تعالى يقول: ﴿كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (٥٨)﴾ [الرحمن: ٥٨] قال: وقد روي موقوفًا (^٩).\n_________\n(^١) رواه أحمد ٤/ ٣٦٧.\n(^٢) \"صحيح مسلم\" (٢٨٣٤/ ١٦).\n(^٣) سيأتي برقم (٣٣٢٧).\n(^٤) \"مصنف ابن أبي شيبة\" ٧/ ٥٨ (٣٣٩٨٥).\n(^٥) \"صحيح مسلم\" بعد حديث رقم (٢٨٣٤).\n(^٦) \"سنن الترمذي\" (٢٥٣٧).\n(^٧) سبق تخريجه.\n(^٨) كذا ذكره المزي في \"التحفة\" (١٣٧٦٢)، ولم أجده.\n(^٩) روى المرفوع برقم (٢٣٥٥)، والموقوف برقم (٢٥٣٤)؛ ثم قال في الموقوف: هذا أصح. اهـ. وضعفه الألباني في \"ضعيف الترمذي\" (٤٥٦).","vol":"19","page":139},{"text":"وفي حديث شهر بن حوشب، عن أبي هريرة: \"أهل الجنة مردٌ جردٌ كُحْلٌ لا يفنى شبابهم ولا تبلى ثيابهم\" ثم قال: حسن غريب (^١)، وعن معاذ: \"يدخل أهل الجنة الجنة جردًا مردًا مكحلين أبناء ثلاثين أو ثلاث وثلاثين\".\nثم قال: غريب، وروي عن قتادة مرسلًا (^٢)، وعن أبي سعيد: \"من مات من أهل الجنة من صغير أو كبير يردون بني ثلاث وثلاثين في الجنة لا يزيدون عليها، وكذا أهل النار\" ثم قال: غريب (^٣).\nوروى البيهقي هذا من حديث المقدام مرفوعًا: \"ما من أحدٍ يموت سقطًا أو هرمًا ولا غيره إلا بعث ابن ثلاثين سنة، فإن كان من أهل الجنة كان على مسحة آدم وصورة يوسف وقلب أيوب\" (^٤)، وعن أبي سعيد: \"إن أدنى أهل الجنة منزلة الذي له ثمانون ألف خادم، واثنان وسبعون زوجة\". وقال الترمذي: غريب (^٥)؛ ومثله عن أبي أمامة في \"مسند الدارمي\" (^٦)، وعن المقدام بن معدي كرب: \"ويزوج الشهيد ثنتين وسبعين زوجة من الحور\" (^٧).\nوروى الطبراني في \"أوسطه\" من حديث أبي هريرة مرفوعًا وذكر أهل الجنة: \"ومجامرهم اللؤلؤ وأزواجهم\" (^٨).\n_________\n(^١) \"سنن الترمذي\" (٢٥٣٩)، وحسنه الألباني في \"صحيح سنن الترمذي\" (٢٠٦٢).\n(^٢) السابق (٢٥٤٥)؛ وحسنه الألباني في \"صحيح سنن الترمذي\" (٢٠٦٤).\n(^٣) السابق (٢٥٦٢)، وضعفه الألباني في \"ضعيف سنن الترمذي\" (٤٦٧).\n(^٤) \"البعث والنشور\" ص ٢٣١ - ٢٣٢ (٤٦٦).\n(^٥) \"سنن الترمذي\" (٢٥٦٢).\n(^٦) هكذا عزاه القرطبي في \"التذكرة\" ص ٥٦٢؛ ولم أقف عليه عند الدارمي.\n(^٧) \"سنن الترمذي\" (١٦٦٣)، وقال: حسن صحيح غريب.\n(^٨) \"المعجم الأوسط\" ٣/ ٣١٧ (٣٢٧٣)، بلفظ: مجامرهم الأُلُوَّةُ.","vol":"19","page":140},{"text":"ومن حديثه أيضًا (مرفوعًا) (^١): \"يدخل فقراء أمتي قبل أغنيائهم بنصف يوم خمسمائة عام، ويدخلون جميعًا على صورة آدم، وصورته: اثنا عشر ذراعًا طولًا في السماء، وستة عرضًا، والذراع كطول الرجل الطويل منكم\"؛ قال: وتفرد به أسد بن موسى (^٢).\nورواه البيهقي في: \"بعثه\" بلفظ: \"على خلق آدم ثمانية عشر ذراعًا في سبعة\" قال شمير -وبعضهم يقوله بالتاء- بن (^٣) نهار: وما ذاك الذراع؟ قال: كأطولكم رجلًا.\nقال البيهقي: ورواية: \"ستين ذراعًا\" أصح (^٤).\nفصل:\nالْحُور أصناف: صغار وكبار على ما اشتهته أنفس أهل الجنة.\nقال القرطبي: روي أنه - ﵇ - وصف حوراء رآها ليلة الإسراء: \"كأن جبينها الهلال، طولها ألف وثلاثون ذراعًا، في رأسها مائة ضفيرة، ما بين الضفيرة والضفيرة سبعون ألف ذؤابة\".\nوفي رواية ابن عباس: \"الحوراء تلبس (سبعين) (^٥) ألف حلة مثل شقائق النعمان، إذا أقبلت يرى كبدها من رقة ثيابها وجلدها، وفي رأسها سبعون ألف ذؤابة من المسك لكل ذؤابة وصيفة ترفع ذيلها\" وروي: أن الآدميات مع هذا كله أفضل منهن بسبعين ألف ضعف (^٦).\n_________\n(^١) من (ص ١).\n(^٢) \"المعجم الأوسط\" ٨/ ٣٥٧ (٨٨٦٥).\n(^٣) \"البعث والنشور\" ص ٢٢٥ - ٢٢٦ (٤٥٠ - ٤٥١).\n(^٤) من (ص ١).\n(^٥) \"التذكرة\" ص ٥٥٦، ٥٦٠\n(^٦) أي: شتير.","vol":"19","page":141},{"text":"فصل:\nلَيْلَة البَدْرِ: هي ليلة أربع عشرة، وسميت بذاك؛ لأن القمر يبادر طلوعه غروب الشمس، وقيل: لامتلاء القمر وحسنه وكماله، ومنه قولهم: عين بدرة، إذا كانت ممتلئة جدًّا.\nفصل:\nعدم بصقهم وشبهه؛ لأن أغذيتهم في الجنة في غاية اللافة والاعتدال ليست بذي فضلة تستقذر، بل تستطاب وتستلذ.\nوفي رواية أن ما في بطونهم يخرج رشحًا كرائحة المسك (^١).\nفصل:\n(المجامر): المباخر. (والألوة): العود غير مطر، فارسي معرب، بفتح الهمزة وضمها، حكاهما ابن التين، وقيل: بكسرها، وتخفف وتشدد، وعند الهروي قال بعضهم: لوه، وليه، وتجمع الألوة اللاوية، وقال الداودي: الألوة: اليد.\nوفي رواية أخرى: \"ووقود مجامرهم الألوة\" كأنه أراد به الجمر الذي يطرح عليه، ويروى لأعرابي وقف على قبر رسول الله - ﷺ - حدثان وفاته، فقال: هلَّا دفنتم رسول الله في سقط من الألوة أحوى ملبس ذهبًا.\nفصل:\nفإن قلت: أي حاجة لهم في البخور والامتشاط؛ لعدم تلبد شعرهم وطيب ريحه؟ قلت: نعيم أهل الجنة، وكسوتهم ليس عن دفع ألم اعتراهم، وكذا أكلهم ليس عن جوع ولا شربهم عن ظمأ، إنما هي\n_________\n(^١) رواه مسلم (٢٨٣٥) بلفظ: (قالوا: فما بال الطعام؟ قال: \"جشاء ورشح كرشح المسك\".","vol":"19","page":142},{"text":"لذات متوالية ونعم متتابعة قال تعالى: ﴿إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى (١١٨)﴾ الآية [طه: ١١٨]. والحكمة فيه أن الله تعالى نعمهم في الجنة بنوع ما كانوا يتنعمون به في الدنيا، وزادهم عليه ما لا يعلمه إلا الله.\nفصل:\nمذهب أهل السنة، وعامة المسلمين أن أهل الجنة يأكلون فيها، ويشربون يتنعمون بذلك وبغيره من ملاذها تنعمًا دائمًا لا نفاد له.\nفصل:\nقوله: (\"زَوْجَتَانِ\") كذا هو في الروايات بالتاء، وهو لغة متكررة في الأحاديث وكلام العرب، والأشهر حذفها، قال تعالى: ﴿اسْكُنْ أَنْتَ وَزَوْجُكَ الجَنَّةَ﴾ [البقرة: ٣٥] وكان الأصمعي ينكر الأول فذكر له شعر ذي الرمة، وفيه إثباتها فقال: إن ذا الرمة طال ما أكل المحل في دكان البغاء، وأنشد له قول الفرزدق همام بن غالب، فلم يحر جوابًا.\nقال أبو حاتم: وقد قرأنا عليه قبل هذا لأفصح العرب وهو أبو ذؤيب، فذكر شعره ولم ينكره، وأنشد أبو حاتم عليه أيضًا أشعارًا.\nفصل:\nقوله: (\"ويُسَبِّحُونَ الله بُكْرَةً وَعَشِيًّا\") أي: قدرهما، وهو ليس عن تكليف وإلزام؛ لأن الجنة ليست بمحل ذلك، وإنما هو إلهام كما هو في الرواية الأخرى: \"يلهمون التسبيح والتحميد كما يلهمون النفس\" (^١)، وذلك أن تنفس الإنسان لابُدَّ له منه ولا كلفة عليه ولا مشقة في فعله، وسر ذلك أن قلوبهم تنورت بالمعرفة وأبصارهم بالرؤية، ومن أحب شيئًا أكثر من ذكره.\n_________\n(^١) رواه مسلم (٢٨٣٥) كتاب الجنة ونعيمها.","vol":"19","page":143},{"text":"فصل:\nقوله في الحديث الثاني: (\"وَالَّذِينَ عَلَى (آثارِهِمْ) (^١) كأَشَدِّ كَوْكَبٍ إِضَاءَةً\") معناه أن أبدان أهل الجنة متفاوتة بحسب درجاتهم قاله القرطبي، وقال الداودي: يعني على ضياء الزهرة.\nفصل:\nتعليق مجاهد ذكره الطبري (^٢): عن محمد بن عمرو ثنا أبو عاصم، ثنا عيسى، وأخبرنا بن مثنى، ثنا أبو حذيفة، (حدثنا شبل) (^٣): قالا: ثنا ابن أبي نجيح عنه ..\nقال الطبري: والإبكار مصدر من قول القائل أبكر فلان في حاجته يبكر إبكارًا، وكذلك إذا خرج فيها من بين مطلع الفجر إلى وقت الضحى فذلك إبكار يقال منه: قد أبكر فلان وبكر يبكر بكورًا، ويقال من ذلك: بكر النحل يبكر بكورًا، وأبكر يبكر إبكارًا، والباكورة من الفواكه: أولها إدراكًا.\nوالعشي من حين تزول الشمس إلى أن تغيب، كما قال الشاعر:\nفلا الظل من برد الصبح تستطيعه … ولا الفيء من برد العشي تذوق.\nفالفيء إنما يبدأ من الزوال وبتناهى بمغيبها (^٤)، وعند النحاس أن أبكر: إذا خرج من بين مطلع الشمس إلى وقت الضحى والعشي من الزوال إلى الصباح ذكره ابن فارس (^٥)، والمعروف: أنه من الزوال\n_________\n(^١) في الأصل: أثرهم.\n(^٢) \"تفسير الطبري\" ٣/ ٢٦١ (٧٠١٩ - ٧٠٢٠).\n(^٣) من (ص ١).\n(^٤) السابق ٣/ ٢٦١.\n(^٥) \"مجمل اللغة\" ٢/ ٦٦٨ - ٦٦٩.","vol":"19","page":144},{"text":"إلى الغروب، وقرئ (الأبكار) بفتح الهمزة على أنه جمع بُكْر، ويقال: بكر وبكر وبكَّر وابتكر: إذا جاء أول الوقت.\nوقاله ابن فارس: بكرت: أسرعت أي وقت كان، وأبكرت إذا فعلت بكرة، قال: وقال قوم: كل من بادر إلى الشيء فقد أبكر إليه وبكر أي وقت كان (^١).\nالحديث الثامن:\nحديث سَهْلِ بْنِ سَعْدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: قَاَلَ \"لَيَدْخُلَنَّ مِنْ أمّتِي سَبْعُونَ أَلْفًا -أَوْ سَبْعُمِائَةِ أَلْفٍ- لَا يدخلُ أَوَّلُهُمْ حَتَّى يَدْخُلَ آخِرُهُمْ، وَجُوهُهُمْ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ\".\nهذا الحديث من أفراده (^٢)، وعند الإسماعيلي: \"وَجُوهُهُمْ عَلَى صُورَةِ القَمَرِ\" وعنده أيضًا: \"سَبْعُونَ أَلْفًا وسَبْعُمِائَةِ أَلْفٍ بغير حساب\" وعند الحميدي: \"سَبْعُونَ أَلْفًا وسَبْعُمِائَةِ أَلْفٍ سماطين آخذ بعضهم ببعض\" (^٣).\nورواية البخاري. \"أَوْ\" قال ابن التين: هو شكٌّ من الراوي، وفي رواية أخرى: \"هم الذين لا يكتوون ولا يسترقون ولا يتطيرون وعلي ربهم يتوكلون وهم الذين يدخلون الجنة بغير حساب\" (^٤).\nوعند مسلم: عن عمران بن الحصين مرفوعًا: \"يدخل الجنة من أمتي\n_________\n(^١) السابق ١/ ١٣٢.\n(^٢) كأن المصنف -﵀- تبع في ذلك الحميدي في \"الجمع بين الصحيحين\" (٩٢٦) حيث جعله من أفراد البخاري؛ والحديث عند مسلم في \"صحيحه\" (٢١٩) كتاب الإيمان من طريق أبي حازم، عن سهل بن سعد، به.\n(^٣) \"الجمع بين الصحيحين\" (٩٢٦)؛ بلفظ: \"سبعون ألفا أو .. \".\n(^٤) سيأتي برقم (٥٧٠٥).","vol":"19","page":145},{"text":"سبعون ألفًا بغير حساب\"، وفيه: فقال عكاشة: يا رسول الله، ادع الله أن يجعلني منهم، قال: \"أنت منهم\" الحديث (^١). والأفصح في عكاشة: التشديد، قال ابن خالويه في كتاب \"ليس\": العامة تخففه وإنما هو مشدد قال: وذلك أنه سأل رسول الله - ﷺ - أن يجعله منهم في الجنة، فدعا له، فقام آخر، فسأله، فقال: \"سبقك بها عُكَّاشة\" (والمعروف ما أوردناه) (^٢).\nوفي الترمذي عن أبي أمامة مرفوعًا: \"وعدني ربي أن يدخل الجنة من أمقياسبعين ألفًا لا حساب عليهم ولا عذاب، مع كل ألف سبعون ألفًا، وثلاث حَثَيَات من حَثَيَات ربي -جلَّ وعزَّ-\" ثم قال: غريب (^٣).\nوعند البزار من حديث أنس بلفظ: \"مع كل واحد من السبعين ألفًا سبعون ألفًا\" (^٤).\nوعند الترمذي الحكيم من حديث عبد الرحمن بن أبي بكر مرفوعًا: \"إن الله أعطاني سبعين ألفًا يدخلون الجنة بغير حساب\" فقال عمر: هلا استزدته؟ قال: \"قد استزدته فأعطاني مع كل واحد من السبعين ألفًا سبعين ألفًا\" قال عمر: يا رسول الله فهلا استزدته؟ قال: \"قد استزدته فأعطاني هكذا\" قال أبو وهب روايه عن هشام، وفتح يديه قال هشام: هذا من الله ما يدرى ما عدده (^٥).\n_________\n(^١) مسلم (٢١٨) كتاب الإيمان.\n(^٢) من (ص ١).\n(^٣) \"سنن الترمذي\" (٢٤٣٧)، وصححه الألباني في \"ظلال الجنة\" (٥٨٨، ٥٨٩).\n(^٤) رواه البزار في \"مسنده\" كما في \"كشف الأستار\" (٣٥٤٧)؛ وبنحوه رواه ابن عدي في \"الكامل\" ٥/ ١٦٠ ترجمة ضرار بن عمرو.\n(^٥) \"نوادر الأصول\" كما في \"المختصر\" المطبوع ص ٨٣ - ٨٤؛ كما رواه أحمد ١/ ١٩٧.","vol":"19","page":146},{"text":"وعند البيهقي في \"بعثه\" من حديث عتبة بن عبد السلمي مرفوعًا: \"إن ربي وعدني أن يدخل الجنة من أمتي سبعين ألفًا بغير حساب، ثم يشفع كل ألف لسبعين ألفًا، ثم يحثي له بكفه ثلاث حثيات\" فكبر عمر وقال: إن السبعين الألف الأولين يشفعهم الله في آبائهم وأبنائهم وعشائرهم، وأرجو أن يجعلني الله في إحدى الحثيات الأواخر (^١).\nوروينا في \"الحلية\" من حديث قتادة عن أنس مرفوعًا: \"وعدني ربي أن يدخل من أمتي الجنة مائة ألف\" فقال أبو بكر: يا رسول الله لو استزدته.\nقال: \"وهكذا\" وأشار سليمان بن حرب بيده كذلك.\nقالوا: يا رسول الله زدنا فقال عمر: إن الله قادر أن يدخل الخلق كلهم الجنة بحثية واحدة.\nفقال - ﵇ -: \"صدق عمر\" ثم قال: غريب من حديث قتادة؛ تفرد به عن قتادة أبو هلال محمد بن سليم الراسبي وهو ثقة (^٢).\nوفي كتاب \"الشفاعة\" للقاضي إسماعيل بإسناده من حديث عبد الرزاق، عن معمر، عن قتادة، عن النضر بن أنس، عن أنسٍ مرفوعًا: \"إن الله وعدني أن يدخل الجنة من أمتي أربعمائة ألف\" فقال أبو بكر: زدنا، فقال: \"وهكذا\" فقال عمر: حسبك يا أبا بكر، فقال: دعني يا عمر، وما عليك أن يدخلنا الله الجنة كلنا؟ قال عمر: إن شاء الله أدخل خلقه الجنة بحثية واحدة، فقال - ﵇ -: \"صدق عمر\" (^٣).\n_________\n(^١) \"البعث والنشور\" ص ١٦٩ - ١٧٠ (٣٠٠).\n(^٢) \"حلية الأولياء\"٢/ ٣٤٤ - ٣٤٥.\n(^٣) رواه أحمد ٣/ ١٦٥، وعبد الرزاق في \"مصنفه\" ١١/ ٢٨٦ (٢٠٥٥٦)؛ وحكم عليه الهيثمي بأن رجاله رجال الصحيح؛ \"المجمع\" ١٠/ ٤٠٤.","vol":"19","page":147},{"text":"ثم أسند من حديث قتادة عن أبي بكر بن عمير، عن أبيه مرفوعًا: \" (إن الله وعدني) (^١) أن يدخل الجنة من أمتي ثلثمائة ألف\" قال عمير: يا رسول الله زدنا، قال: \"وهكذا\" بيده، فقال عمر بن الخطاب: حسبك يا عمير .. الحديث (^٢).\nقال: وحدثنا ابن مثنى، أنا معاذ -في كتابه- بإسناده إلى عمرو بن (عمير) (^٣) مرفوعًا: \"وعدني الله أن يدخل من أمتي الجنة سبعين ألفًا بغير حساب\" قالوا: من هم يار سول الله؟ قال: \"الذين لا يكتوون .. \" إلى آخره \"وإني سألته أن يزيدني\"، قال: \"وإن لك بكل رجل من السبعين ألفًا سبعين ألفًا فقلت: إذًا لا يكملوا ذلك فقال: أكملهم من الأعراب\" (^٤).\nثم ساق من حديث حميد، عن أنس مرفوعًا: \"يدخل من أمتي الجنة سبعون ألفًا\" قالوا: يا رسول الله زدنا. قال: \"لكل واحد سبعون ألفًا\" قالوا: يا رسول الله زدنا. قال: \"لكل واحد سبعون ألفًا\" قالوا: يا رسول الله زدنا، فملأ كفيه من الرمل قال: \"وعدد هذا\" فقالوا: زدنا. فقال أبو بكر وعمر: أبعد الله من دخل النار بعد هذا (^٥).\nوعند الحكيم الترمذي من حديث (نافع) (^٦) أن أم قيس حدثته أن رسول الله - ﷺ - خرج آخذًا بيدها حتى انتهى بها إلى بقيع الغرقد فقال: \"يبعث من هذِه سبعون ألفًا يوم القيامة في صورة القمر ليلة البدر،\n_________\n(^١) في الأصل: \"وعدني الله\".\n(^٢) رواه الطبراني ١٧/ ٦٤، وقال الهيثمي في \"المجمع\"١٠/ ٤٠٥: أبو بكر بن عمير لم أعرفه، وبقية رجاله رجال الصحيح.\n(^٣) في الأصل: عمر؛ والمثبت من (ص ١) وهو الصواب.\n(^٤) أورده ابن سعد في \"الطبقات\" ٧/ ٧٤؛ وكذا ابن عبد البر في\" الاستيعاب\" ٣/ ٢٧٣؛ وقال: في إسناده اضطراب.\n(^٥) سلف قريبا.\n(^٦) في الأصل: (رافع).","vol":"19","page":148},{"text":"يدخلون الجنة بغير حساب\"، فقام رجل فقال: يا رسول الله، ادع الله أن يجعلني منهم قال: \"أنت منهم\" فقام آخر .. الحديث.\nقال الترمذي: هذا من مقبرة واحدة، فما ظنك بجميع مقابر أمته (^١).\nوذكر ابن خالويه في كتاب \"ليس\" أن سيدنا إبراهيم الخليل قال: يحشر من بانقيا سبعون ألف شهيد. وروينا في \"تاريخ الرقة\" للقشيري: حدثني الميموني، ثنا أبي، ثنا عمي، عن عمرو بن ميمون -وكان بالكوفة- بلغني أنه يحشر من ظهرها سبعون ألفًا يدخلون الجنة بلا حساب، فأحببت أن أموت بها، فمات ودفناه بها.\nفصل:\nوروى الكلاباذي من حديث عبد العزيز اليمامي، عن عائشة، قالت: فقدت رسول الله - ﷺ - ذات ليلة، فاتبعته فإذا هو في مشربة يصلي، فرأيت على رأسه ثلاثة أنوار، فلما قضى صلاته قال: \"من هذِه\" قلت: عائشة. فقال: \"هل رأيت الأنوار\" قلت: نعم. قال: \"إنَّ آتٍ أتاني من ربي -جلَّ وعزَّ- فبشرني أن الله -جلَّ وعزَّ- يدخل الجنة من أمتي سبعين ألفًا بغير حساب ولا عذاب، ثم أتاني في اليوم الثاني آتٍ من ربي فبشرني أن الله يدخل من أمتي مكان كل واحد من السبعين ألفًا سبعين ألفًا بغير حساب ولا عذاب، ثم أتاني في اليوم الثالث آتٍ من ربي فبشرني أن الله يدخل من أمتي مكان كل واحد من السبعين ألفًا المضاعفة سبعين ألفًا بغير حساب ولا عذاب، فقلت: يا رب، لا تبلغ هذا أمتي. قال: يُكمَّلون لك من الأعراب ممن لا يصوم ولا يصلي\".\nقال الكلاباذي: اختلف الناس في الأمة من هم؟ فقال قوم: أهل\n_________\n(^١) في \"نوادر الأصول\" كما في المختصر المطبوع ص ٨٤.","vol":"19","page":149},{"text":"الملة، وقال آخرون: كل مبعوث إليه ولزمته الحجة بالدعوة، ويجوز أن تكون الأمة كل مبعوث إليه، ولكن تختلف أحوالهم، فمنهم من بعث إليه ودعي فلم يجب كأهل الأديان من أهل الكتاب وسائر المشركين، فهؤلاء لا يدخلون الجنة أبدًا، ومنهم من دعي أجاب ولم يتبع من جهة استعمال ما لزمه بالإجابة، فهو مؤمن بإجابته إلى ما دعي إليه من التوحيد والرسالة، وإن لم يستعمل ما أمر به تشاغلًا عنه وخلاعة وتجوزًا، فهؤلاء من أمة الدعوة والإجابة، وليسوا من أمة الاتباع، ومنهم من أجاب إلى ما دعي واستعمل ما أمر به، فهذا من أمة الدعوة والإجابة والاتباع، فيجوز أن يكون هؤلاء الأعراب من أمة محمد من طريق الإجابة له إيمانًا بالله ورسوله وبما جاء به ولم يستعملوا ما جاء به، فهؤلاء ليسوا من أمته على معنى الاتباع؛ لأنهم لم يتبعوه ولم يسلكوا طريقه.\nفمعنى: \"يكملون لك من الأعراب\" أي: من آمن بك ولم يتبعك استعمالًا لما جئت به؛ لأن قوله: \"لا تبلغ هذا أمتي\" وقوله تعالى: \"يكملون لك من الأعراب\". يشير إلى أن هؤلاء الأعراب ليسوا من أمته، فيجوز أن يكون ذلك على معنى ما قلناه.\nومعنى قوله: \"لا تبلغ هذا أمتي\" يعني من اتبعني وآمن بي، فكأنه يقول: لا يبلغ هذا العدد من اتبعني استعمالًا لما جئت به، وهذا كالحديث الذي حدثناه، ثم ساقه من حديث أبي صالح، عن أبي هريرة -أو عن أبي سعيد- شك الأعمش.\nقال رسول الله - ﷺ -: \"اشهدوا ألا إنه إلا الله وأني رسول الله، من لقي الله بها غير شاك لم يحجب عن الجنة\" (^١).\n_________\n(^١) رواه مسلم (٢٧) كتاب الإيمان.","vol":"19","page":150},{"text":"وذكر الشيخ أبو العباس أحمد بن القسطلاني في كتاب جمع فيه أخبار مشايخ لقيهم: سمعت الشيخ أبا الربيع: كان الشيخ أبو الحكم يتكلم يومًا في قوله تعالى: ﴿فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ﴾ [هود: ١٠٥] واستطرد إلى حديث الشفاعة التي يقول فيها: \"وأعطيت هكذا وهكذا يمينًا وشمالًا ووراءً\"، وحثى رسول الله - ﷺ - عن يمينه وشماله وورائه، فقال أبو بكر: يا رسول الله، يكفينا فقال عمر: يا أبا بكر، دع رسول الله يبشرنا ووراءه فقال أبو بكر: يا عمر لنا نحن حثية من حثيات ربنا قال: فكان أبو بكر أفقه الرجلين؛ لأنه علم أنه إحراج فخاف التطويل؛ فقال: يكفينا.\nقال الشيخ أبو الحكم: وأقول أنا: ما استثناها إلا لعظيمة يقتضيها لم يطلع عليها اللوح ولا القلم، يعني: الاستثناء في الآية السالفة.\nالحديث التاسع:\nحديث أَنَسٍ - ﵁ -: أُهْدِيَ لِلنَّبِيِّ - ﷺ - جُبَّةُ سُنْدُسٍ، وَكَانَ يَنْهَى عَنِ الحَرِيرِ، فَعَجِبَ النَّاسُ مِنْهَا، فَقَالَ: \"وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الجَنَّةِ أَحْسَنُ مِنْ هذا\".\nالحديث العاشر:\nحديث البَرَاءَ بْنَ عَازِبٍ قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِثَوْبٍ مِنْ حَرِيرٍ، فَجَعَلُوا يَعْجَبُونَ مِنْ حُسْنِهِ وَلينِهِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَمَنَادِيلُ\".\nوقال: \"أفضَلُ\" بدل \"أحسن\" وأخرجه في المناقب واللباس والنذور (^١)، وأخرجه مسلم أيضًا (^٢)، والسندس: هو رقيق الديباج، والإستبرق صفيقه.\n_________\n(^١) سيأتي برقم (٣٨٠٢، ٥٨٣٦. ٦٦٤٠).\n(^٢) مسلم (٢٤٦٨) كتاب فضائل الصحابة.","vol":"19","page":151},{"text":"والمنديل: مفعيل من ندلت الشيء إذا نقلته، فكأنه ينقل الندل، وهو الوسخ من الأيدي.\nفائدة:\nعلق عن سعيد، عن قتادة، عن أنس أن أكيدر دومة أهدى لرسول الله - ﷺ - (^١).\nوأسند الإسماعيلي هذا التعليق.\nوعلق عن سعيد، عن قتادة، عن أنس: أنه - ﵇ - لبسها، وذلك قبل أن ينهى عن الحرير.\nقال الإسماعيلي: وسعيد أثبت في قتادة وأضبط من شيبان، لا سيما إذا روى عنه الثقات، وذكروا عنه الخبر، وهو أشبه؛ لأنه لا ينهى عنه وهو يلبسه إلا أن يبين أنه مخصوص به، ثم ذكر سنده إلى ابن زريع، عن سعيد، ثنا قتادة، ثنا أنس: أن أكيدر أهدى لرسول الله - ﷺ - جبة من سندس من قبل أن ينهى عن لبس الحرير فلبسها. الحديث.\nوفي رواية: وذلك قبل أن يُحرَّمَ الحرير.\nالحديث الحادي عشر:\nحديث سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ مرفوعًا: \"مَوْضِعُ سَوْطٍ فِي الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا قِيهَا\".\nالحديث سلف في الجهاد (^٢)، وأخرجه مسلم أيضا (^٣).\nقال الداودي: يعني في حسنه وبهجته.\n_________\n(^١) سلف برقم (٢٦١٦).\n(^٢) سلف برقم (٢٧٩٤).\n(^٣) مسلم (١٨٨١) كتاب الإمارة.","vol":"19","page":152},{"text":"وقال غيره: يعني أنه دائم لا يفنى فكان أفضل مما يفنى وإن كان الفاني أكبر حجمًا.\nالحديث الثاني عشر:\nحديث أَنَس بْن مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"إِنَّ فِي الجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا\".\nالحديث الثالث عشر: حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ - قَالَ: \"إِنَّ فِي الجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ سَنَةٍ، وَاقْرَءُوا إِنْ شِئْتُمْ: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ [الواقعة: ٣٠]. وَلَقَابُ قَوْسِ أَحَدِكُمْ فِي الجَنَّةِ خَيْرٌ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ أَوْ تَغْرُبُ \"وسلف في الجهاد (^١).\nوذكر الطرقي أن هذا من زيادة ابن أبي عمرة يعني: الراوي عن أبي هريرة في الحديث.\nوروى ابن المبارك من حديث ابن أبي خالد، عن زياد مولى بني مخزوم، سمع أبا هريرة يقول: \"إن في الجنة شجرة يسير الراكب في ظلِّها مائة عام\"، فبلغ ذلك كعبًا فقال: صدق والذي أنزل الفرقان على لسان محمد، لو أن رجلًا ركب حقة أو جذعة، ثم سار في أصل تلك الشجرة ما بلغها حتى يسقط هرمًا، إن الله تعالى غرسها بيده، ونفخ فيها من روحه، وما في الجنة نهر إلا ويخرج من أصلها (^٢).\nوفي لفظ: \"إن في الجنة شجرة يسير الراكب في ظلها سبعين\" أو قال: \"مائة سنة\"، وهي: شجرة الخلد (^٣).\n_________\n(^١) سلف برقم (٢٧٩٣).\n(^٢) \"الزهد\" (٢٦٧).\n(^٣) السابق (٢٦٦).","vol":"19","page":153},{"text":"وفي الترمذي عن أسماء سمعت النبي - ﷺ - ذكر سدرة المنتهى قال: \"يسير الراكب في ظل الفنن منها مائة سنة أو يستظل بظلها (مائة سنة راكب) (^١) \" شك يحيى؛ ثم قال: حسن صحيح.\nولابن عبد البر من حديث عتبة بن عبد السلمي مرفوعًا: \"شجرة طوبى تشبه الجوزة\" قال رجل: يا رسول الله ما عظم أصلها؟ قال: \"لو رحلت جذعة ما أحطت بأصلها حتى تنكسر ترقوتها هرمًا\" (^٢)، ولابن وهب من حديث شهر بن حوشب، عن أبي أمامة قال: \"طوبى شجرة (في الجنة) (^٣) ليس فيها دار إلا وفيها غصن منها، ولا طير حسن ولا ثمرة إلا وهي فيها\" (^٤)، وسيأتي في باب صفة الجنة والنار من الرقاق من حديث سهل بن سعد، وأبي سعيد (^٥).\nفصل:\nالمراد بظِلِّهَا: راحتها ونعيمها من قولهم: عز ظليل، وقيل معناه: ذُراها وناحيتها وكنفها كما يقال: أنا في ظلك، أي: في كنفك، وإنما أحوج إلى هذا التأويل؛ لأن الظل المتعارف عندنا إنما هو وقاية حر الشمس وأذاها وليس في الجنة شمس، وإنما هي أنوار متوالية، لا حر فيها ولا قر، بل لذات متوالية ونعم متتابعة.\nفصل:\nالقاب: القَدْر. والقوس هو: العربي.\n_________\n(^١) كذا بالأصل؛ وعند الترمذي (٢٥٤١): مائة راكب.\n(^٢) \"التمهيد\" ٣/ ٣٢٠ - ٣٢١.\n(^٣) من (ص ١).\n(^٤) ذكره القرطبي في \"التذكرة\" ص ٥٣٠.\n(^٥) سيأتي برقم (٦٥٥٢، ٦٥٥٣).","vol":"19","page":154},{"text":"وقال مجاهد: قاب قوس: أي: قدره ذراع، وهو بلغة أزد شنوءة.\nوقال الداودي: القاب: ما بين القوس والوتر.\nالحديث الرابع عشر:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، عَن النَّبِيِّ - ﷺ - قال: \"أَوَّلُ زُمْرَةٍ تَدْخُلُ الجَنَّةَ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ، وَالّذِينَ عَلَى آثَارِهِمْ كَأَحْسَنِ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، قُلُوبُهُمْ عَلَى قَلْبِ رَجُلٍ وَاحِدٍ، لَا تَبَاغُضَ بَيْنَهُمْ وَلَا تَحَاسُدَ، لِكُلِّ آمْرِئٍ زَوْجَتَانِ مِنَ الحُورِ العِينِ، يُرى مُخُّ سُوقِهِنَّ مِنْ وَرَاءِ اللَّحْمِ وَالْعَظْمِ\".\nوالزمر: الجماعات في تفرقة والزمرة واحدتها.\nالحديث الخامس عشر:\nحديث البَرَاءِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -، قَالَ: لَمَّا مَاتَ إِبْرَاهِيمُ قَالَ: \"إِنَّ لَهُ مُرْضِعًا فِي الجَنَّةِ\".\nسلف في الجنائز (^١)، وذلك لأنه مات قبل أن يفصل عن أمه، ولعلَّ ولدان المؤمنين مثله، قاله ابن التين.\nوروي أنه - ﵇ - لما مات ابنه القاسم بكت خديجة فقال: \"ما يبكيك؟ \" قالت: در ثديي يا رسول الله. قال: \"إن له مرضعًا في الجنة\" قالت: لو علمت ذلك ما بكيت. قال: \"إن شاء ربك ذلك\" قالت: بل أصدق الله ورسوله (^٢).\n_________\n(^١) سلف برقم (١٣٨٢).\n(^٢) لم أقف عليه والمشهور أن المرضع التي في الجنة قيلت في حق ابنه إبراهيم، كما تقدم برقم (١٣٨٢)، والله أعلم.","vol":"19","page":155},{"text":"الحديث السادس عشر:\nحديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"إِنَّ أَهْلَ الجَنَّةِ يَتَرَاءونَ أَهْلَ الغُرَفِ مِنْ فَوْقِهِمْ كمَا تتراءون الكَوْكَبَ الدُّرِّيَّ الغَابِرَ فِي الأُفُقِ مِنَ المَشْرِقِ أَوِ المَغْرِبِ، لِتَفَاضُلِ مَا بَيْنَهُمْ\". قَالُوا: يَا رَسُولَ اللهِ، تِلْكَ مَنَازِلُ الأَنْبِيَاءِ لَا يَبْلُغُهَا غَيْرُهُمْ. قَالَ: \"بَلَى وَالَّذِي نَفْسِي بِيَدِهِ، رِجَالٌ آمَنُوا باللهِ وَصَدَّقُوا المُرسَلِينَ\".\nوفي رواية: \"وإن أبا بكر وعمر منهم وأنعما\"، وأخرجه مسلم أيضًا (^١)، قال أبو عبد الله محمد بن يحيى: هذا حديث محفوظ غريب من رواية مالك، ورواه فليح، عن هلال بن علي، عن عطاء بن يسار، عن أبي هريرة لجنه مرفوعًا (^٢)، لست أدفع حديث فليح أن يكون عطاء قد حفظه عنهما (^٣).\nوعند مسلم من حديث سهل بن سعد مثله (^٤)، زاد الحكيم الترمذي عن صالح بن محمد، حدثني سليمان بن عمرو، عن أبي حازم، عن سهل بن سعد يرفعه في قوله -﷿-: ﴿أُولَئِكَ يُجْزَوْنَ الْغُرْفَةَ﴾ [الفرقان: ٧٥]. (قال: \"الغُرْفَةَ) (^٥): من ياقوتة حمراء أو زبرجدة خضراء، أو درة بيضاء، ليس فيها فصم ولا وصل، وإن أهل الجنة ليتراءون … \" الحديث.\n_________\n(^١) مسلم (٢٨٣١) كتاب الجنة.\n(^٢) رواه الترمذي (٢٥٥٦)؛ وقال: حسن صحيح.\n(^٣) نقله عن أبي عبد الله محمد بن يحيى -وهو الذهلي- الدراقطنيُّ في \"الغرائب\" كما في \"الفتح\" ٦/ ٣٢٧.\n(^٤) مسلم (٢٨٣٠).\n(^٥) من (ص ١).","vol":"19","page":156},{"text":"وفيه: \"وإن أبا بكر وعمر منهم .. \" الحديث (^١)، ثم روى من حديث ابن مسعود مرفوعًا: \"المتحابون في الله على عمود من ياقوتة حمراء، في رأس العمود سبعون ألف غرفة يضيء حسنهم لأهل الجنة، كما تضيء الشمس لأهل الدنيا\" (^٢).\nوفي الترمذي من حديث على مرفوعًا: \"إن في الجنة لغرفًا يرى ظهورها من بطونها وبطونها من ظهورها\". فقال أعرابي: لمن هي يا رسول الله؟ فقال: \"لمن أطاب الكلام، وأطعم الطعام، وأدام الصيام، وصلى بالليل والناس نيام\" (^٣)، وأخرجه صاحب \"الحلية\" أيضًا من حديث جابر (^٤).\nوفي \"البعث والنشور\" للبيهقي من حديث الحسن، عن عمران بن حصين وأبي هريرة - ﵁ - سئل رسول الله - ﷺ - عن قوله: ﴿وَمَسَاكِنَ طَيِّبَةً﴾ [التوبة: ٧٢] قال: \"قصر من لؤلؤة، في ذلك القصر سبعون دارًا من ياقوتة حمراء، في كل دار سبعون بيتًا من زمردة خضراء، وفي كل بيتٍ سريرٌ، على كل سرير سبعون فراشًا، على كل فراش زوجة من الحور، وفي كل بيت سبعون مائدة، على كل مائدة سبعون لونًا من الطعام، في كل بيت سبعون وصيفة\" الحديث (^٥).\n_________\n(^١) في \"نوادر الأصول\" كما في المختصر المطبوع ص ٢٧٣، وضعفه الألباني في \"ضعيف الجامع\" (٣٩٢٥).\n(^٢) المراجع السابق ص ٢٧٣، وقال العراقي: سنده ضعيف، \"تخريج الإحياء\" ٢/ ١٥٨ (١٧٧٥).\n(^٣) \"سنن الترمذي\" (٢٥٢٦)، وقال: غريب؛ وحسنه الألباني في \"صحيح الترمذي\" (٢٠٥١).\n(^٤) \"حلية الأولياء\" ٢/ ٣٥٦.\n(^٥) \"البعث والنشور\" ص ١٦٠ (٢٨١)، قال اين الجوزي في \"الموضوعات\" ٣/ ٥٧٨ =","vol":"19","page":157},{"text":"وهو ظاهر في اختلاف الغرف في العلو والصفة، وذلك بحسب اختلاف أصحابها في الأعمال.\nفصل:\n\"الْغَابِرَ\": يروى بالياء، اسم فاعل من غار، وروي: \"الغارب\" بتقديم الراء والمعنى واحد، وروي غالبًا بباء موحدة ومعناه: الذاهب أو الباقي؛ لأن غير من الأضداد، يريد أن الكوكب حالة طلوعه وغروبه يبعد عن الأبصار فيظهر صغيرًا لبعده، وقد بينه بقوله: \"بين المَشْرِقِ أوالْمَغْرِبِ\" وروي: العازب بعين مهملة وزاي ومعناه: البعيد، وروي: \"الغاير\" ذكره ابن الحذاء.\nوقوله: (\"فِي الأُفُقِ\") كذا هنا، وعامة نسخ مسلم \"من الأفق\" كما قال النووي (^١)، وقال القاضي (^٢): \"من\" هنا لابتداء الغاية، وصوب بعضهم ما في البخاري، وقال القرطبي: إنها أوضح (^٣).\nوقوله: (\"يتراءون\") وفي أخرى: \"يرون أهل عليين كما يرى الكوكب الدري في أفق السماء\" (^٤)، ودري -بكسر الدال- فعيل، من درأت كأنه يدرأ الشياطين، ودري على مثال الدر، ومن قرأ (دريء)، فهو عند أكثر أهل العربية لحن؛ إذ ليس في كلام العرب فعيل،\n_________\n= (١٨٠٤): هذا حديث موضوع على رسول الله - ﷺ -، وفي إسناده: جسر، قال يحيى: ليس بشيء، ولا يكتب حديثه. وقال أبو حاتم بن حبان: خرج عن حد العدالة.\n(^١) \"شرح مسلم\" ١/ ١٦٩.\n(^٢) \"إكمال المعلم\" ٨/ ٣٦٢.\n(^٣) \"المفهم\" ٧/ ١٧٦.\n(^٤) رواه أحمد ٣/ ٥٠.","vol":"19","page":158},{"text":"والأكثر الضم بغير همز، قال الكسائي: شبه بالدر، وروي بضم الدال مهموز ممدود (^١).\nقال ابن التين: وانظر قوله: (\"الْغَابِرَ فِي الأفقِ مِنَ المَشْرِقِ أَوِ المَغْرِبِ\") وإنما تغور الطوالع من المغرب خاصة فكيف ذكر المشرق، والغابر: الذاهب في البعد، قاله الداودي.\nو(الأفقِ): ناحية السماء واحد الآفاق، وشبه الكواكب بالدر؛ لكونه أرفع من باقي النجوم كما أن الدر أرفع الجواهر.\nفصل:\nقوله: (\"بَلَى وَالَّذِي نَفْسِي بِيَدِهِ .. \") إلى آخره؛ يريد أنهم لم يبلغوا درجات الأنبياء، قيل: كذا ظاهره، وقال الداودي: يعني أنهم يبلغون هذِه المنازل التي وصف، وأن منازل الأنبياء فوق ذلك، فعلى ما عند أبي ذر \"بل .. \" إلى آخره الأمر بيِّن كما ذكره الداودي، وعلى ما عند الشيخ أبي الحسن \"بَلَى\" تكون كما تقدم أنهم يبلغون درجات الأنبياء.\nوقال القرطبي: كذا وقع هذا الحرف (بلى) الذي أصلها حرف جواب وتصديق، وليس هذا موضعها؛ لأنهم لم يستفهموا وإنما أخبروا أن تلك المنازل للأنبياء لا لغيرهم، فجواب هذا يقتضي أن تكون (بل) التي هي للإضراب عن الأول، وإيجاب المعنى الثاني فكأنه تسومح فيها، فوضعت (بلى) موضع (بل).\nو\"رجال\" مرفوع بالابتداء المحذوف، تقديره هم رجال، ورواية: \"بل\" فيها توسع أي: تلك المنازل منازل رجال آمنوا بالله، أي: حق\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٥/ ٣٢٢ - ٢٣٢.","vol":"19","page":159},{"text":"إيمانه، \"وَصَدَّقُوا المُرْسَلِينَ\" أي: حق تصديقهم، وإلَّا فكل من يدخل الجنة آمن بالله، وصدق رسله (^١).\nفائدة:\nروى محمد بن الحسن بن زياد النقاش في \"فضائل عاشوراء\" من حديث ابن عباس مرفوعًا: \"إن لله -﷿- ثماني جنات\" الحديث.\n_________\n(^١) \"المفهم\" ٧/ ١٧٦.","vol":"19","page":160},{"text":"<span data-type='title' id=toc-2261>٩ - باب صِفَةِ أَبوَابِ الجَنَّةِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ أَنْفَقَ زَوْجَيْنِ دُعِيَ مِنْ بَابِ الجَنَّةِ\"، فيه عبادة، عن النبي - ﷺ -.\n\n٣٢٥٧ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا مُحَمَّدُ بْنُ مُطَرِّفٍ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «في الجَنَّةِ ثَمَانِيَةُ أَبْوَابٍ، فِيهَا بَابٌ يُسَمَّى الرَّيَّانَ لَا يَدْخُلُهُ إِلاَّ الصَّائِمُونَ». [انظر: ١٨٩٦ - مسلم: ١١٥٢ - فتح ٦/\n٣٢٨]\nهذا التعليق سلف مسندًا عن أبي هريرة في الصيام (^١)، وسيأتي في فضائل الصديق (^٢).\nقال فِيهِ: عُبَادَةُ، عَنِ النَّبِيِّ - ﷺ -. هذا الحديث رواه أبو القاسم في \"معجمه\" من حديث أبي سلام، عن أبي أمامة عنه، وهو عبادة بن الصامت ولفظه: \"عليكم بالجهاد في سبيل الله فإنه باب من أبواب الجنة، يذهب الله به الهم والغم\" (^٣).\nثم ساق البخاري حديث سَهْلِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"فِي الجَنَّةِ ثَمَانِيَةُ أَبْوَاب، فِيهَا بَابٌ يُسَمَّى الرَّيَّانَ لَا يَدْخُلُهُ إِلَّا الصَّائِمُونَ\". وقد سلف في الصيام في باب الريان للصائمين (^٤).\n_________\n(^١) سلف برقم (١٨٩٧).\n(^٢) سيأتي برقم (٣٦٦٦).\n(^٣) رواه أبو القاسم -يعني الطبراني- في \"الكبير\" كما في \"تغليق التعليق\" ٣/ ٥٠٧ لكن من حديث مكحول بدلا من أبي سلام، ورواه في \"المعجم الأوسط\" ٨/ ١٨١ (٨٣٣٤)، عن مكحول عن أبي أمامة أن النبي - ﷺ - قال .. فساقه دون ذكر عبادة. أما الإسناد الذي ذكره المصنف فقد رواه ابن أبي عاصم في \"الجهاد\" (٧)، وصححه ابن حبان ١١/ ١٩٣ (٤٨٥٥)؛ ولمزيد بيان. انظر: \"الصحيحة\" (١٩٤١).\n(^٤) سلف برقم (١٨٩٦).","vol":"19","page":161},{"text":"قال الداودي: وهذا الحديث من قوله تعالى: ﴿وَفُتِحَتْ أَبْوَابُهَا﴾ [الزمر: ٧٣] لأن الواو إنما تأتي بعد سبعة.\nوقال الكوفيون: الواو زائدة، وهو خطأ عند البصريين؛ لأن الواو تفيد معنى العطف، فلا يجوز أن تزاد.\nوقال محمد بن يزيد: ﴿حَتَّى إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا﴾ [الزمر: ٧٣] سعدوا (^١). والريان: مشتق من الري، وهو الروي من الماء.\nوقوله: (\"لَا يَدْخُلُهُ إِلَّا الصَّائِمُونَ\") يريد لما كان يصيبهم من العطش من صيامهم.\nقال بعض الصحابة: لولا ثلاث لم أحب البقاء: الظمأ بالهواجر، ومكابدة الليل الطويل، ومجالس. نبتغي فيها أطايب الكلام، كما نبتغي أطايب الرطب (^٢).\nونظير هذا في \"مسند البزار\": \"للنار باب لا يدخله إلا رجل شفى غيظه بسخط الله\" (^٣).\n_________\n(^١) \"إعراب القرآن\" للنحاس ٢/ ٨٣٠ - ٨٣١، وانظر: \"معاني القرآن\" له أيضًا ٦/ ١٩٦ - ١٩٧.\n(^٢) \"حلية الأولياء\" ١/ ٢١٢، عن أبي الدرداء بمعناه.\n(^٣) رواه البزار كما في \"المجمع\" ٨/ ٧٠؛ قال الهيثمي: وفيه إسماعيل بن شيبة [الطائفي] وهو ضعيف، ووثقه ابن حبان، وبقية رجاله رجال الصحيح.","vol":"19","page":162},{"text":"<span data-type='title' id=toc-2262>١٠ - باب صِفَةِ النَّارِ وَأَنَّهَا مَخلُوقَةُ</span>\n(﴿وَغَسَّاقًا﴾) [النبأ: ٢٥] يُقَالُ: غَسَقَتْ عَيْنُهُ وَغَسَق الجُرْحُ، وَكَأَنَّ الغَسَاقَ والغسيق وَاحِدٌ. ﴿غِسْلِينٍ﴾ [الحاقة: ٣٦]: كُلُّ شئغَسَلْتَهُ فَخَرَجَ مِنْهُ شئ فَهْوَ غِسْلِينَ، فِعْلِينَ مِنَ الغَسْلِ مِنَ الجُرْح وَالدَّبَرِ. وَقَالَ عِكْرِمَةُ ﴿حَصَبُ جَهَنَّمَ﴾ [الأنبياء: ٩٨]: حَطَبُ بِالْحَبَشِيَّةِ. وَقَالَ غَيْرُهُ ﴿حَاصِبًا﴾ [الإسراء: ٦٨]: الرِّيحُ العَاصِفُ، وَالْحَاصِبُ مَا تَرْمِي بِهِ الرّيحُ، وَمِنْهُ ﴿حَصَبُ جَهَنَّمَ﴾ [الأنبياء: ٩٨] يُرْمَى بِهِ فِي جَهَنَّمَ هُمْ حَصَبُهَا، وَيُقَالُ: حَصَبَ فِي الأَرْضِ: ذَهَبَ، وَالْحَصَبُ: مُشْتَقٌّ مِنْ حَصبَاءِ الحِجَارَةِ. ﴿صَدِيدٍ﴾ [إبراهيم: ١٦] قَيْحٌ وَدَمٌ. ﴿خَبَتْ﴾ [الإسراء: ٩٧]: طَفِئَتْ. ﴿تُورُونَ﴾ [الواقعة: ٧١]: تَسْتَخْرِجُونَ، أَوْرَيْتُ: أَوْقَدْتُ. ﴿لِلْمُقْوِينَ﴾ [الواقعة: ٧٣]: لِلْمُسَافِرِينَ، وَالْقِيُّ: القَفْرُ. وَقَالَ ابن عَبَّاسٍ: ﴿صِرَاطِ الْجَحِيمِ﴾ [الصافات: ٢٣]: سَوَاءُ الجَحِيمِ وَوَسطُ الجَحِيمِ، ﴿لَشَوْبًا مِنْ حَمِيمٍ﴾ [الصافات: ٦٧]: يُخْلَطُ طَعَامُهُمْ وَيُسَاطُ بِالْحَمِيمِ. ﴿زَفِيرٌ وَشَهِيقٌ﴾ [هود: ١٠٦]: صَوْتٌ شَدِيدٌ، وَصَوْتٌ ضَعِيفٌ. ﴿وِرْدًا﴾ [مريم: ٨٦] عِطَاشًا. ﴿غَيًّا﴾ [مريم: ٥٩]: خُسْرَانًا، قَالَ مُجَاهِدٌ: ﴿يُسْجَرُونَ﴾ [غافر: ٧٢]: تُوقَدُ بِهِم النَّارُ ﴿وَنُحَاسٌ﴾ [الرحمن: ٣٥]: الصُّفْرُ، يُصَبُّ عَلَى رُءُوسِهِمْ، يُقَالُ: ﴿ذُوقُوا﴾ [الحج: ٢٢]: بَاشِرُوا وَجَرِّبُوا، وَلَيْسَ هذا مِنْ ذَوْقِ الفَمِ. مَارجٌ: خَالِصٌ مِنَ النَّارِ، مَرَجَ الأَمِيرُ رَعِيَّتَهُ: إِذَا خَلَّاهُمْ يَعْدُو بَعْضُهُمْ عَلَى","vol":"19","page":163},{"text":"بَعْضٍ. ﴿مَرِيجٍ﴾ [ق: ٥]: مُلْتَبِسٌ، مَرجَ أَمْرُ النَّاسِ: اخْتَلَطَ، ﴿مَرَجَ الْبَحْرَيْنِ﴾ [الرحمن: ١٩] مَرَجْتَ دَابَّتَكَ: تَرَكْتَهَا.\n\n٣٢٥٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ مُهَاجِرٍ أَبِي الحَسَنِ قَالَ: سَمِعْتُ زَيْدَ بْنَ وَهْبٍ يَقُولُ: سَمِعْتُ أَبَا ذَرٍّ - ﵁ - يَقُولُ: كَانَ النَّبِيُّ - ﷺ - فِي سَفَرٍ فَقَالَ: «أَبْرِدْ». ثُمَّ قَالَ: «أَبْرِدْ». حَتَّى فَاءَ الفَيْءُ، يَعْنِي لِلتُّلُولِ، ثُمَّ قَالَ: «أَبْرِدُوا بِالصَّلَاةِ، فَإِنَّ شِدَّةَ الحَرِّ مِنْ فَيْحِ جَهَنَّمَ». [انظر: ٥٣٥ - مسلم: ٦١٦ - فتح ٦/ ٣٢٩]\n\n٣٢٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ ذَكْوَانَ، عَنْ أَبِي سَعِيدٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «أَبْرِدُوا بِالصَّلَاةِ فَإِنَّ شِدَّةَ الحَرِّ مِنْ فَيْحِ جَهَنَّمَ». [انظر: ٥٣٨ - فتح ٦/ ٣٣٠]\n\n٣٢٦٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «اشْتَكَتِ النَّارُ إِلَى رَبِّهَا، فَقَالَتْ: رَبِّ أَكَلَ بَعْضِي بَعْضًا، فَأَذِنَ لَهَا بِنَفَسَيْنِ نَفَسٍ فِي الشِّتَاءِ وَنَفَسٍ فِي الصَّيْفِ، فَأَشَدُّ مَا تَجِدُونَ فِي الحَرِّ، وَأَشَدُّ مَا تَجِدُونَ مِنَ الزَّمْهَرِيرِ». [انظر: ٥٣٧ - مسلم: ٦١٧ - فتح ٦/ ٣٣٠]\n\n٣٢٦١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا هَمَّامٌ، عَنْ أَبِي جَمْرَةَ الضُّبَعِيِّ قَالَ: كُنْتُ أُجَالِسُ ابْنَ عَبَّاسٍ بِمَكَّةَ، فَأَخَذَتْنِي الحُمَّى، فَقَالَ: أَبْرِدْهَا عَنْكَ بِمَاءِ زَمْزَمَ، فَإِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَبْرِدُوهَا بِالْمَاءِ». أَوْ قَالَ: «بِمَاءِ زَمْزَمَ». شَكَّ هَمَّامٌ. [فتح ٦/ ٣٣٠]\n\n٣٢٦٢ - حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ قَالَ: أَخْبَرَنِي رَافِعُ بْنُ خَدِيجٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْحُمَّى مِنْ فَوْرِ جَهَنَّمَ، فَأَبْرِدُوهَا عَنْكُمْ بِالْمَاءِ». [٥٧٢٦ - مسلم: ٢٢١٢ - فتح ٦/ ٣٣٠]","vol":"19","page":164},{"text":"٣٢٦٣ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا هِشَامٌ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ، فَأَبْرِدُوهَا بِالْمَاءِ». [٥٧٢٥ - مسلم: ٢٢١٠ - فتح ٦/ ٣٣٠]\n\n٣٢٦٤ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَبْرِدُوهَا بِالْمَاءِ». [٥٧٢٣ - مسلم: ٢٢٠٩ - فتح ٦/ ٣٣٠]\n\n٣٢٦٥ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «نَارُكُمْ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ». قِيلَ: يَا رَسُولَ اللهِ، إِنْ كَانَتْ لَكَافِيَةً. قَالَ: «فُضِّلَتْ عَلَيْهِنَّ بِتِسْعَةٍ وَسِتِّينَ جُزْءًا، كُلُّهُنَّ مِثْلُ حَرِّهَا». [مسلم: ٢٨٤٣ - فتح ٦/ ٣٣٠]\n\n٣٢٦٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ عَطَاءً يُخْبِرُ، عَنْ صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبِيهِ، أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقْرَأُ عَلَى المِنْبَرِ: \" ﴿وَنَادَوْا يَا مَالِكُ﴾ \" [الزخرف: ٧٧].\n\n٣٢٦٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، قَالَ: قِيلَ لأُسَامَةَ: لَوْ أَتَيْتَ فُلَانًا فَكَلَّمْتَهُ. قَالَ: إِنَّكُمْ لَتَرَوْنَ أَنِّي لَا أُكَلِّمُهُ إِلاَّ أُسْمِعُكُمْ، إِنِّي أُكُلِّمُهُ فِي السِّرِّ دُونَ أَنْ أَفْتَحَ بَابًا لَا أَكُونُ أَوَّلَ مَنْ فَتَحَهُ، وَلَا أَقُولُ لِرَجُلٍ أَنْ كَانَ عَلَيَّ أَمِيرًا إِنَّهُ خَيْرُ النَّاسِ بَعْدَ شَيءٍ سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -. قَالُوا: وَمَا سَمِعْتَهُ يَقُولُ؟ قَالَ: سَمِعْتُهُ يَقُولُ: «يُجَاءُ بِالرَّجُلِ يَوْمَ القِيَامَةِ فَيُلْقَى فِي النَّارِ، فَتَنْدَلِقُ أَقْتَابُهُ فِي النَّارِ، فَيَدُورُ كَمَا يَدُورُ الحِمَارُ بِرَحَاهُ، فَيَجْتَمِعُ أَهْلُ النَّارِ عَلَيْهِ، فَيَقُولُونَ أَيْ فُلَانُ، مَا شَأْنُكَ؟ أَلَيْسَ كُنْتَ تَأْمُرُنَا بِالْمَعْرُوفِ وَتَنْهَى عَنِ الْمُنْكَرِ؟ قَالَ: كُنْتُ آمُرُكُمْ بِالْمَعْرُوفِ وَلَا آتِيهِ، وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَآتِيهِ». رَوَاهُ غُنْدَرٌ، عَنْ شُعْبَةَ، عَنِ الأَعْمَشِ. [٧٠٩٨ - مسلم: ٢٩٨٩ - فتح ٦/ ٣٣١]","vol":"19","page":165},{"text":"الشرح:\nروى إسماعيل بن أبي زياد الشامي في \"تفسيره\"، عن ثور، عن خالد بن معدان، عن معاذ: سئل رسول الله - ﷺ -: من أين يجاء بجهنم؟ قال: \"يجاء بها يوم القيامة من الأرض السابعة لها سبعون ألف زمام\" الحديث.\nقيل: الغساق: قيح غليظ، قاله عبد الله بن عمر (^١).\nوقال ابن زيد: هو صديدهم تصهرهم النار، فيجمع صديدهم في حياض فيسقونه (^٢).\nوقيل: إنه النتن.\nقال ابن فارس: ما يقطر من جلود أهل النار (^٣).\nوقال ابن عزير: وقيل: بارد يحرق كما تحرق النار، وقوله: غسقت عينه، أي: سالت، وقيل: أظلمت ودمعت، وقوله: ﴿إِلَّا مِنْ غِسْلِينٍ﴾ [الحاقة: ٣٦] وقال في موضع آخر: ﴿إِلَّا مِنْ ضَرِيعٍ﴾ [الغاشية: ٦] وقيل: المعنى: ولا طعام ينتفع به. وقيل: الغسلين من الضريع.\nوقول عكرمة أخرجه ابن أبي عاصم، عن أبي سعيد الأشج، ثنا وكيع، عن سفيان، عن عبد الملك بن أبجر سمعت عكرمة به.\nقال ابن عرفة: إن كان أراد بها حبشية الأصل سمعتها العرب فتكلمت بها، فصارت حينئذٍ عربية، وإلا فليس في القرآن غير العربية (^٤).\n_________\n(^١) \"تفسير القرطبي\" ١٥/ ٢٢٢، وعزاه إلى عبد الله بن عمرو. بالواو.\n(^٢) \"تفسير الطبري\" ١٠/ ٥٩٨ (٢٩٩٩٣).\n(^٣) \"المجمل\" ٢/ ٦٩٦ مادة: غسق.\n(^٤) \"لسان العرب\" ٢/ ٨٩٤ مادة: حصب.","vol":"19","page":166},{"text":"وقال ابن عزير: إن كان أراد أن هذِه الكلمة حبشية وعربية بلفظ واحد فهو وجه.\nقال الخليل: حصب ما هيئ للوقود من الحطب، فإن لم يهيأ لذلك فليس بحصب (^١).\nوقرأ ابن كثير بإسكان الضَّاد معجمة، وعن ابن عباس بفتحها (^٢)، وروي عن عائشة: (حطب جهنم) (^٣)، وروي عن ابن عباس: لما نزلت هذِه الآية قالوا: أليس عُبد عزير والمسيح والملائكة، وأنت تقول: هم قوم صالحون، فنزلت: ﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ﴾ [الأنبياء: ١٠١] الآية (^٤).\nوقوله: في (﴿خَبَتْ﴾: طفئت)، قال الضحاك: سكنت (^٥)، وقال جماعة: سكن لهبها، وهي حية لم تبطل، وكذلك ناخت، فإن سكن لهبها وعلا الجمر رماد، قيل: كبت، فإن طفئ بعض الجمر وسكن اللهب قيل: خمدت، فإن طفئت كلها ولم يبق منها شيء قيل: همدت.\nوقوله: (القي: القفر)، يقال: القوي وهو الموضع لا أحد فيه، وقيل: المقوي: من لا زاد معه، وقال مجاهد: المقوين: الناس أجمعون (^٦)، وقيل: الذي معه مال، وقيل: المقوى: الذي أصحابه وإبله أقوياء، وقيل: من معه دابة، وهذا ليس بتفسير.\n_________\n(^١) \"العين\" ٣/ ١٢٣ - ١٢٤، مادة: حصب.\n(^٢) انظر: \"زاد المسير\" ٥/ ٣٩٠.\n(^٣) \"تفسير الطبري\" ٩/ ٨٩ (٢٤٨٢٣).\n(^٤) السابق (٢٤٨٣٨).\n(^٥) السابق ٨/ ١٥٣ (٢٢٧٣١).\n(^٦) السابق ١١/ ٦٥٦ (٣٣٥١٩).","vol":"19","page":167},{"text":"وقوله في تفسير: ﴿لَشَوْبًا﴾ ويساط معناه: يخلط، والمعنى هنا: شرب الحميم، وما ذكره في ﴿زَفِيرٌ وَشَهِيقٌ﴾ [هود: ١٠٦] قيل: الزفير: أول نهيق الحمار. والشهيق: من آخره، فالزفير من الصدر والشهيق من الحلق.\nوقال الداودي: الشهيق: الذي يبقى بعد الصوت الشديد من الحمار.\nوروي عن ابن مسعود إذا بقي في النار من خلد فيها جعلوا في توابيت من حديد فما يرى أحدهم أنه يعذب في النار أحد غيره، ثم قرأ: ﴿لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ (١٠٠)﴾ (^١) [الأنبياء: ١٠٠] وما ذكره عن ابن عباس في تفسير ﴿صِرَاطِ الْجَحِيمِ﴾ [الصافات: ٢٣] رواه الطبراني من حديث علي عنه ﴿سَوَاءِ الْجَحِيمِ﴾ [لصافات: ٥٥] في وسط الجحيم، وعنه: واهدوهم: (وَجِّهُوهُمْ) (^٢).\nوقوله: (﴿وِرْدًا﴾ [مريم: ٨٦]) عطاشًا، قال أهل اللغة: هو مصدر وردت، والتقدير عندهم ذوي ورد، وقد حكوا أنه يقال للواردين الماء: ورد، فلما كانوا يردون على الماء كما يرد العطاش على الماء قيل لهم: ورد، فعلى هذا يوافق اللغة، وقيل: وردًا ورَّادًا، كقولك قوم زور أي: زوار.\nوقوله: (غيًّا: خسرانًا)، قال ابن مسعود: غيًّا: وادٍ في جهنم (^٣)، والمعنى فسوف يلقون حر الغي، وقيل: يسمى الوادي: غيًّا؛ لأن الغاوين يصيرون إليه.\n_________\n(^١) \"تفسير القرطبي\" ١١/ ٣٤٥.\n(^٢) في الأصل: (وجوههم)، والمثبت من \"تفسير الطبري\" ١٠/ ٤٨٠ (٢٩٣٢٣).\n(^٣) رواه الطبراني ٩/ ٢٢٧ (٩١١١)، وصححه الحاكم ٢/ ٣٧٤.","vol":"19","page":168},{"text":"وتفسير مجاهد في: ﴿يُسْجَرُونَ﴾ رواه عبد، عن روح، عن شبل، عن أبي نجيح، عن مجاهد به (^١)، وما ذكره في \"تفسير النحاس\" هو قول مجاهد (^٢).\nوقال سعيد بن جبير: هو الدخان، زاد ابن عباس: لا لهب فيه، وقال: النحاس: النار والدخان أشبهها.\nوما ذكره في ﴿مَرَجَ﴾ قال ابن عباس: المارج: اللهب (^٣)، وقال أبو عبيدة: المارج: الخلط. وروي عن مجاهد: من لهب أحمر وأسود، وقال الفراء: المارج: نار دون الحجاب، ومنها هذِه الصواعق ويرى جلد السماء منها (^٤). وقيل: هو اللهب المختلط بسواد النار.\nوقوله: (مرج أمر الناس) هو بكسر الراءِ، ومنه: مرج الخاتم في يدي إذ تلف، ومنه: مرجت عهودهم، أي: اختلطت.\nومعنى (مريج): ملتبس أي: يقولون مرة: شا عر، ومرة: ساحر، ومرة: كاهن، ومرة: مجنون.\nثم ذكر البخاري في الباب عشرة أحاديث:\nأحدها: حديث أبي ذر كان رسول الله - ﷺ - في سفرٍ فقال: \"أبرد\" ثم قال: \"أبرد\". حتى فاء الفيء -يعني التلول- ثم قال: \"أبردوا عن الصلاة، فإن شدة الحر من فيح جهنم\". وقد سلف في الصلاة (^٥).\n_________\n(^١) رواه عبد بن حميد في \"تفسيره\" كما في \"الدر المنثور\" ٧/ ٣٠٦.\n(^٢) \"معاني القرآن\" ٦/ ٢٣٤.\n(^٣) \"تفسير الطبري\" ١١/ ٥٨٤ (٣٢٩٤٥).\n(^٤) \"معاني القرآن\" للفراء ٣/ ١١٥.\n(^٥) سلف برقم (٥٣٥).","vol":"19","page":169},{"text":"والإبراد: أن تفيء الأفياء، وينكسر وهج الحر، وسمي ذلك بردًا بالإضافة إلى حر الظهيرة.\nو\"فَيْحِ جَهَنَّمَ\": سطوع حرها، قاله الليث، يقال: فاحت القدر تفيح إذا غلت، وفاحت الشجة نفحت بالدم، قال ابن فارس: وهو مصدر فاح وأصله الواو (^١)، ويحتمل -كما قال الخطابي- أن يكون أراد به المثل، فشبهه بحرِّ جهنم، يحذرهم حره كما يحذرون فيح جهنم، فاحذروا حرَّ الظهيرة وأذاها (^٢).\nالحديث الثاني:\nحديث أَبِي سَعِيدٍ قَالَ النَّبِيُّ - ﷺ -: \"أَبْرِدُوا بِالصَّلَاةِ، فَإِنَّ شِدَّةِ الحَرِّ مِنْ فَيْحِ جَهَنَّمَ\". وسلف أيضًا في الصلاة (^٣).\nالحديث الثالث:\nحديث أَبَا هُرَيْرَةَ قال النبي - ﷺ -: \"اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ: رَبِّ، أَكَلَ بَعْضِي بَعْضًا .. \"، الحديث سلف في الصلاة أيضًا (^٤)، وهو دال على أنه يخلق فيها إدراكًا، وقيل: إن الجنة والنار أسمع المخلوقات، وإن الجنة إذا سألها عبد أمَّنت على دعائه، والنار إذا استجار منها أحد أمنت على دعائه، والنار ههنا هي جهنم، وليس المراد النار نفسها؛ لأنه ذكر أن فيها الزمهرير، وهو: البرد، والضدان لا يجتمعان، وجهنم تشتمل على النار والزمهرير، وغير ذلك من أنواع العذاب، أجارنا الله من ذلك بفضله ومنته.\n_________\n(^١) \"المجمل\" ٢/ ٧٠٨، مادة: (فيح).\n(^٢) \"أعلام الحديث\" ٢/ ١٤٩٥.\n(^٣) سلف برقم (٥٣٨).\n(^٤) سلف برقم (٥٣٧).","vol":"19","page":170},{"text":"الحديث الرابع:\nحديث أَبِي جَمْرَةَ الضبَعِيِّ -بالجيم- قَالَ: كُنْتُ أُجَالِسُ ابن عَبَّاسٍ بِمَكَّةَ، فَأَخَذَتْنِي الحُمَّى، فَقَالَ: أَبْرِدْهَا عَنْكَ بِمَاءِ زَمْزَمَ، فَإِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ، فَأَبْرِدُوهَا بِالْمَاءِ\". أَوْ قَالَ: \"بِمَاءِ زَمْزَمَ\". وأخرجه النسائي في الطب (^١).\nالحديث الخامس:\nحديث رافع بن خديج سمع النبي - ﷺ - يقول: \"الحمى من فَوْرِ جهنم فأبردوها عنكم بالماء\" وأخرجه مسلم أيضًا وكذا ما بعده (^٢).\nالحديث السادس:\nحديث عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الحُمَّى مِن فَيْحِ جَهَنَّمَ، فَابْرِدُوهَا (^٣) بِالْمَاءِ\".\nالحديث السابع:\nحديثِ ابن عُمَرَ - ﵄ - مرفوعًا بمثله.\nوقد سلف جميع ذلك في الصلاة.\nوقوله: (\"فأبردوها بالماء\") تقرأ (^٤) فابردوها بوصل الألف وضم الراء؛ لأنه ثلاثي من برد الماء حرارة جوفي مبردها، بخلاف قوله: \"أبردوا بالصلاة\" لأن معنى ذاك: ادخلوا في وقت الإبراد، مثل: أظلم دخل في الظلام، وأمسى دخل في المساء، وكذا ذكره ثعلب في \"فصيحه\" أن همزته همزة وصل، وذكر ابن (التياني) (^٥) أن في\n_________\n(^١) \"السنن الكبرى\" ٤/ ٣٨٠ (٧٦١٤).\n(^٢) مسلم (٢٢١٠، ٢٢١٢) كتاب: السلام.\n(^٣) بألف وصل هي رواية المصنف كما يأتي.\n(^٤) زاد في (ص ١) بعدها: بألف.\n(^٥) في (ص ١) (الشامي).","vol":"19","page":171},{"text":"\"مختصر الجمهرة\": بردت الشيء برَّدته بالتشديد، وجاء في الشعر أبردته: صيرته باردًا.\nوفي \"الواعي\" زعم بعض أهل العربية أنه يقول: بردت الماء من الإبراد وبردته من الإسخان، قال: وهو من الأضداد، وزعم ابن سيده في \"المخصص\" أن هذا القول قاله قطرب ورد عليه (^١).\nوقال القاضي عياض: يقال أيضًا بهمزة قطع وراء مكسورة (^٢).\nوهي لغة رديئة، وقوله: \"فأطفئوها\" هو مهموز رباعي.\nفصل:\nقوله: \"فَابْرِدوها بالماء\" أو\"بِمَاءِ زَمْزَمَ\" شك همام.\nورواه أبو نعيم الأصبهاني في كتاب \"الطب\" من حديث عفان بن مسلم، ثنا همام .. فذكره من غير شك ولا تردد (^٣)، وكذا أخرجه ابن حبان في \"صحيحه\" (^٤)، وروى أبو نعيم أيضًا من حديث أبي عبيدة ابن حذيفة، عن عمته فاطمة، قالت: عدت رسول الله - ﷺ - (وقد حم) (^٥)، فأمر بسقاء يعلق على شجرة، ثم اضطجع بجنبه فجعل يقطر الماء على فؤاده، فقلت: ادع الله أن يكشف عنك، فقال: \"إن أشد الناس بلاءًا لأنبياء تم الذين يلونهم\" (^٦).\nوعن طارق بن شهاب، سمعت أسامة يقول: قال لي رسول الله - ﷺ -:\n_________\n(^١) \"المخصص\" ٢/ ٤٤٨.\n(^٢) \"مشارف الأنوار\" ١/ ٨٣.\n(^٣) \"الطب النَّبوي\" ٢/ ٥٧١ - ٥٧٢ (٥٩٩).\n(^٤) \"صحيح ابن حبان\" ١٣/ ٤٣١ - ٤٣٢ (٦٠٦٨).\n(^٥) في (ص ١): (وهو حميم).\n(^٦) \"الطب النبوي\" ٢/ ٥٧٥ - ٥٧٦ (٦٠٤).","vol":"19","page":172},{"text":"\"ائتني في وجه الصبح بماءٍ أصبه عليَّ لعلي أجد خُفًّا فأخرج إلى الصلاة\" (^١)، قال نافع: وكان عبد الله يقول: اكشف عني الرجز (^٢).\nوفي حديث أسماء كان - ﵇ - يأمرنا أن نبردها بالماء، وكانت إذا أتيت بالمرأة قد حمت أخذت الماء فصبته بينها وبين جنبها (^٣)، قال أبو عمر: من فعل هذا وكان معه يقين صادق رجوت له الشفاء (^٤)، وروينا (^٥) في (خبر) (^٦) الأنصاري من حديث إسماعيل بن الحسن المكي، عن الحسن، عن سمرة مرفوعًا: \"الحمى قطعة من النار فأبردوها عنكم بالماء البارد\". وكان - ﵇ - إذا حُمَّ دعا بقربة من ماء فأفرغها على قرنه فاغتسل، وصححه الحاكم (^٧).\nوروى ابن ماجه من حديث الحسن، عن أبي هريرة - ﵁ - مرفوعًا: \"الحمى كير من كير جهنم، فنحوها عنكم بالماء البارد\" (^٨)، وروى الطحاوي من حديث أنس مرفوعًا: \"إذا حُمَّ أحدكم فليشن عليه الماء البارد من السحر ثلاثًا\" وصححه الحاكم (^٩).\nوروى قاسم بن أصبغ من حديث أم خالد بنت سعد: كان - ﵇ - يأمرنا إذا حم الزبير أن نبرد الماء، ثم نصبه عليه.\n_________\n(^١) السابق (٦٠٦).\n(^٢) سيأتي بعد حديث رقم (٥٧٢٣).\n(^٣) رواه الطبراني ٢٤/ ١٢٣.\n(^٤) \"التمهيد\" ٢٢/ ٢٢٧.\n(^٥) في هامش الأصل: يقوله شيخنا المؤلف.\n(^٦) في الأصل: (عزو)، والمثبت من (ص ١).\n(^٧) \"المستدرك\" ٤/ ٤٠٣ - ٤٠٤.\n(^٨) \"سنن ابن ماجه\" (٣٤٧٥)، وصححه الألباني في \"صحيح ابن ماجه\" (٢٧٩٩).\n(^٩) \"شرح مشكل الآثار\" ٥/ ١٠٩ (١٨٦٠)، \"المستدرك\" ٤/ ٤٠٣.","vol":"19","page":173},{"text":"فصل:\nاعترض بعض سخفاء الأطباء على الحديث بقوله: استعمال المحموم الاغتسال بالماء خطر يقرب من الهلاك؛ لأنه يجمع المثام ويحقن البخار ويعكس الحرارة لداخل الجسم، فيكون ذلك سببًا للتلف.\nوجوابه: أن هذا صدر عن مرتاب في صدق نبينا.\nفيقال له: تفهم مراده من هذا الكلام، فإنه لم ينص على كيفية تبريد الحمى بالماء، وإنما أرشد إلى تبريدها به مطلقًا، فإن أظهر الوجود أو صناعة الطب أن غمس المحموم في الماء أو صبه إياه على جميع بدنه يضره فليس هو الذي قصده - ﵇ -، وإنما قصد استعمال الماء على وجه ينفع، فيبحث عن ذلك الوجه، وتجرب الوجوه التي لا ضرر فيها، فإنه سيظهر نفعه قطعًا، وقد ظهر هذا المعنى في أمره العائن بالغسل، فإنه وإن كان قد أمره أن يغتسل مطلقًا، فلم يكن مقصوده أن يغسل جميع جسده بل بعضه.\nوإذا تقرر هذا: فلا يبعد أن مقصوده أن يرش على بعض جسد المحموم، أو يفعل كما ذكرنا عن أسماء، فيكون من باب النشرة الجائزة، ولئن سلمنا أنه أراد جميع جسد المحموم، فيجاب بأنه يحتمل أنه يريد بذلك (بعض) (^١) قلاعها عنه، وفي وقت مخصوص وبعدد مخصوص، فيكون ذلك من باب: الخواص التي أطلع عليها، كما روي أن رجلًا شكى إليه الحمى، فقال: \"اغتسل ثلًاثا قبيل طلوع الشمس، وقيل: بسم الله اذهبي يا أم ملدم، فإن لم تذهب فتغتسل سبعًا\" (^٢).\n_________\n(^١) كذا في الأصول، ولعلها (بعد).\n(^٢) \"التمهيد\" ٢٢/ ٢٢٨.","vol":"19","page":174},{"text":"وفي الترمذي من حديث ثوبان مرفوعًا: \"إذا أصابَ أحدكم الحمى -وهي قطعة من النار- فليطفئها عنه بالماء يستنقع في نهر جار، وليستقبل جريته ويقول: بسم الله، اللهم اشف عبدك وصدق رسولك، بعد صلاة الصبح قبل طلوع الشمس، وليغمس فيه ثلاث غمسات ثلاثة أيام، فإن لم يبرأ في ثلاث فخمس وإلا فسبع، فإنها لا تكاد تجاوز تسعًا بإذن الله\".\nقال: غريب (^١) بسبب سعيد المذكور في إسناده، وهذا (أبو) (^٢) زرعة كما ذكره البخاري وابن حبان في \"ثقاته\" (^٣) وقد يكون ذلك من باب الطب، ومن الأطباء سلموا أن الحمى الصفراوية يدبر صاحبها بسقي الماء الشديد البرودة حتى يعالجوه وبسقي الثلج، وتغسل أطرافه بالماء البارد، فعلى هذا لا يبعد أن يكون هذا المقصود بالحديث؛ لأجل الحميات المتولدة من البلغم. نبه على ذلك القرطبي (^٤).\nوقال ابن العربي: إن قلت: فنحن نجد علماء الطب يمنعون من اغتسال المحموم ويقولون: لا يجوز مقابلة الأشياء إلا بضدها بغتة، والشارع لا يقول إلا حقًّا، وقد ذكر عن بعض من ينسب إلى العلم أنه حمَّ فاغتسل فاحتقنت الحرارة في بدنه فزاد مرضه، وأخرجه ذلك إلى التلف.\nفيجاب: أنه - ﵇ - لما خاطب بهذا قومًا كانوا يعتادون مثل هذا في تلك الأرض.\n_________\n(^١) \"سنن الترمذي\" (٢٠٨٤) وضعفه الألباني في \"ضعيف سنن الترمذي\" (٣٦٦).\n(^٢) كذا في الأصل، وفي مصادر التخريج: (ابن). انظر \"تهذيب الكمال\" ١٠/ ٤٣٢.\n(^٣) \"التاريخ الكبير\" ٣/ ٤٦٦، ٤٧٢ (١٥٥٣)، (١٥٧٤)، \"ثقات بن حبان\" ٤/ ٢٨٣.\n(^٤) \"المفهم\" ٥/ ٦٠١.","vol":"19","page":175},{"text":"قلت: وفيه تأويل آخر ذكر أبو سليمان أن ابن الأنباري كان يقول: معناه: تصدقوا بالماء عن المريض، يشفيه الله؛ لما روي أن أفضل الصدقة سقي الماء. وذهب ابن حبان إلى أن ذلك خاص بماء زمزم.\nفائدة:\nروى أبو بكر الواسطي في \"فضائل القدس\" من حديث عبادة بن الصامت أنه ربي يبكي عند سور بيت المقدس الشرقي، فقيل: ما يبكيك؟ فقال: من هنا أخبرنا رسول الله - ﷺ - أنه أتي بجهنم وفي لفظ: هذا وادي جهنم.\nوفي لفظ: من هنا خبرنا أنه رأى ملكًا يقلب جمرًا كالثلعة (^١).\nالحديث الثامن:\nحديث أبي هريرة - ﵁ - أن رسول الله - ﷺ - قال: \"ناركم جزء من سبعين جزءًا من نار جهنم \".\nقيل: يا رسول الله، إن كانت لكافية. قال: \"فضلت عليهن بتسعة وستين جزءًا كلهن مثل حرها\".\nالشرح:\nهذا الحديث أخرجه مسلم والترمذي أيضًا (^٢)، وروي من غير هذا الوجه، روى ابن ماجه من حديث أنس مرفوعًا: \"ناركم هذِه جزء من سبعين جزءًا من نار جهنم، ولولا أنها أطفئت بالماء مرتين ما انتفعتم بها، وإنها لتدعو الله -﷿- أن لا يعيدها فيها\" (^٣).\n_________\n(^١) رواه ابن حبان في صحيحه ١٦/ ٥٠٥، والحاكم في \"المستدرك\" ٤/ ٦٠٤.\n(^٢) \"سنن الترمذي\" (٢٥٨٩).\n(^٣) \"سنن ابن ماجه\" (٤٣١٨).","vol":"19","page":176},{"text":"وذكره ابن عيينة في \"جامعه\" من حديث أبي هريرة بنحوه، ولابن عبد البر من حديث ابن عباس - ﵄ -: \"هذِه النار قد ضرب بها البحر سبع مرات، ولولا ذلك ما انتفع بها أحد\" (^١) وعن ابن مسعود: \"ضرب بها البحر عشر مرات\".\nوسئل ابن عباس - ﵄ - عن نار الدنيا مم خلقت؟ قال: من نار جهنم غير أنها طُفئت بالماء سبعين مرة، ولولا ذلك ما قربت؛ لأنها من نار جهنم.\nوللترمذي من حديث أبي سعيد مرفوعًا: \"ناركم هذِه جزء من سبعين جزءًا من نار جهنم لكل جزء منها حرها\" (^٢).\nفصل:\nالمعنى أنه لو جمع النار التي يوقدها الآدميون لكانت جزءًا من أجزاء جهنم المذكورة.\nبيانه: أنه لو جمع حطب الدنيا، وأوقد كله حتى صار نارًا لكان الجزء الواحد من أجزاء نار جهنم الذي هو سبعون جزءًا أشد منه.\nوقولهم: (وإن كانت لكافية) هي مخففة من الثقيلة عند البصريين، وهذِه اللام هي المفرقة بين (إن) النافية والمخففة من الثقيلة، وهي عند الكوفين بمعنى (ما) واللام بمعنى (إلا) تقديره عندهم: ما كانت إلا كافية، وعند البصريين: إنها كافية. فأجابهم بأنها كما فضلت عليها في المقدار والعدد بتسعة وستين جزءًا فضلت عليها في الحر بتسعة وستين (…) (^٣).\n_________\n(^١) \"التمهيد\" ١٨/ ١٦٣.\n(^٢) \"سنن الترمذي\" (٢٥٩٠).\n(^٣) كلمة غير واضحة بالأصل.","vol":"19","page":177},{"text":"فصل:\nروى ابن المبارك، عن معمر، عن ابن المنكدر قال: لما خلقت النار فزعت الملائكة وطارت أفئدتهم، فلما خلق آدم سكن ذلك عنهم وقال ميمون بن مهران: لما خلق الله جهنم أمرها زفرت زفرة فلم يبق في السموات السبع ملك إلاَّ خرَّ على وجهه، فقال لهم الربُّ: ارفعوا رءوسكم، أما علمتم أني خلقتكم للطاعة، وهذِه خلقتها لأهل المعصية؟ فقالوا: ربنا لا نأمنك حتى نرى أهلها، فذلك قوله تعالى: ﴿وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ﴾ (^١) [الأنبياء: ٢٨].\nوللترمذي عن عائشة - ﵂ - صحيحًا: سألت رسول الله - ﷺ - عن قوله -﷿- ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ [الزمر: ٦٧] قلت: فأين الناس يومئذٍ؟ قال: \"على جسر جهنم\". (^٢)\nوعن عبد الله بن عمرو مرفوعًا: \"إنَّ تحت البحر نارًا وتحت النار بحرًا\" (^٣) حتى عدَّ سبعة أبحر، وسبعة أنيار. قال عبد الله: البحر طبق جهنم. ذكره ابن عبد البر وضعفه. (^٤)\nوفي \"تفسير ابن النقيب\" في قوله تعالى ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ﴾ [إبراهيم: ٤٨] تجعل الأرض جهنم، وتجعل السموات الجنة. وللترمذي: \"أُوقِد على النارِ ألف سنة حتى اسودت، فهي سوداء مظلمة\" (^٥) زاد\n_________\n(^١) في الأصل: \"وهم من خشية ربهم مشفقون\" وهذِه الآية في صفة المؤمنين ونصه ﴿إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ (٥٧)﴾ [المؤمنون: ٥٧]، والمثبت في صفة الملائكة.\n(^٢) \"سنن الترمذي\" (٣٢٤١).\n(^٣) \"سنن أبي داود\" (٢٤٨٩).\n(^٤) \"التمهيد\" ١/ ٢٤٠.\n(^٥) \"سنن الترمذي\" (٢٥٩١).","vol":"19","page":178},{"text":"ابن المبارك \"وألف سنة حتى احمرت\" (^١) وعن سليمان: لا يفنى لهيبها ولا جمرها. ثم قرأ ﴿كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا﴾ وفي البيهقي في \"بعثه\" بإسناد فيه جهالة، وسماه أبو عاصم في روايته محمد بن حيي، عن صفوان بن يعلى، عن يعلى مرفوعًا: \"البحر هو جهنم\"، ومن حديث العرزمي عن أبي الزعراء (^٢)، قال عبد الله: الجنة في السماء السابعة، والنار في الأرض السابعة (^٣).\nالحديث التاسع:\nحديث صفوان بن يعلى، عن أبيه أنه سمع النبي - ﷺ - يقرأ على المنبر ﴿وَنَادَوْا يَا مَالِكُ﴾ [الزخرف: ٧٧] هذا الحديث سلف قريبًا، ويأتي في التفسير (^٤).\nالحديث العاشر:\nحديث سفيان، هو ابن عيينة، عن الأعمش، عن أبي وائل، عن أسامة: سمعت رسول الله - ﷺ - يقول: \"يجاءُ بالرجل يوم القيامة فيلقى في النار فتندلق أقتابه في النار .. \" الحديث ثم قال: رواه غندر، عن شعبة، عن الأعمش، وهذا يأتي في الفتن مسندًا عن بشر بن خالد، عن غندر (^٥)، ورواه عن الأعمش أيضًا: أبو معاوية وجرير، وأخرجه مسلم في آخر كتابه عن يحيى بن يحيى وأبي بكر وابن نمير وإسحاق وأبي كريب جميعهم عن أبي معاوية وعن عثمان عن جرير كلاهما عن الأعمش به.\n_________\n(^١) \"كتاب الرقائق\" رقم (٣٠٩) عن أبي هريرة موقوفًا.\n(^٢) في \"البعث والنشور\" بعد العرزمي: أنبأ سلمة عن أبي الزعراء.\n(^٣) \" البعث والنشور\" ص ٢٥٢، ٢٥٣ (٤٩٧)، (٥٠٠).\n(^٤) سيأتي برقم (٤٨١٩).\n(^٥) سيأتي برقم (٧٠٩٨)، باب: الفتنة التي تموج كموج البحر.","vol":"19","page":179},{"text":"وقوله في أوله: (قيل لأسامة: لو أتيت فلانًا فكلمته) هو عثمان بن عفان كما نبه عليه المهلب، وأراد أن يكلمه في شأن أخيه لأمه الوليد بن عقبة لما شهد عليه مما شهد، فقيل لأسامة؛ ذلك لكونه كان من خواص عثمان، وفي نسخة: لا أكلمه إلا بسمعكم. وفي أخرى: إلا سمعكم. وبخط الدمياطي: إلا أسمعكم. وكله بمعنى أتظنون أني لا أكلمه إلا وأنتم تسمعون؟ فقال: قد كلمته فيما بيني وبينه.\nوقوله: (إني لأكلمه في السر) يعني: أأجاهر بالإنكار على الأمراء في الملأ فيكون بابًا من القيام على أئمة المسلمين، فتفترق الكلمة وتتشتت الجماعة -كما كان بعد ذلك من تفريق الكلمة من مواجهة عثمان بالنكير.\nوفيه: الأدب مع الأمراء واللطف بهم ووعظهم سرًّا، وتبليغهم قول الناس فيهم؛ ليكفوا عنه، وهذا كله إذا أمكن، فإن لم يمكن الوعظ سرًّا فليفعله علانية؛ لئلا يضيع الحق كما روى طارق بن شهاب، قال: قال رسول الله - ﷺ -: \"أفضل الجهاد كلمة حق عند سلطان جاثر\" (^١) وأخرجه الترمذي من حديث أبي سعيد بإسناد حسن (^٢). قال الطبري: معناه: إذا أمن على نفسه من قتل وشبهه، أوأن يلحقه من البلاء ما لا قبل له به.\nروي ذلك عن ابن مسعود وحذيفة، وهو مذهب أسامة. وروي عن مطرف أنه قال: والله لم يكن لي دين حين أقوم إلى رجل معه ألف سيف فأنبذ إليه كلمة فيقتلني، إن ديني إذًا لضيق. وقال آخرون: الواجب على من رأى منكرًا من ذي سلطان أن ينكره علانية، وكيف أمكنه. روي ذلك\n_________\n(^١) رواه النسائي (٤٢٠٩) وأحمد ٤/ ٣١٥.\n(^٢) \"سنن الترمذي\" (٢١٧٤).","vol":"19","page":180},{"text":"عن عمر وأبي بن كعب، احتجا بقوله - ﵇ -: \"من رأى منكم منكرًا فليغيره بيده .. \" الحديث (^١)، وبقوله: \"إذا هابت أمتي أن تقول للظالم يا ظالم فقد تُودَّع منهم\" ذكره البزار من طريق منقطعة (^٢).\nوقال آخرون: الواجب أن ينكر بقلبه بحديث أم سلمة مرفوعًا: \"يستعمل عليكم أمراء بعدي تعرفون وتنكرون، فمن كره فقد برئ، ومن أنكر فقد سلم، ولكن من رضي وتابع\" قالو: يا رسول الله، أفلا يقاتلون؟ قال: \"لا ما صلَّوا\" (^٣).\nفصل:\nمعنى (تندلق أقتاب بطنه) أي: تنصب أمعاؤه من بطنه فتخرج من دبره، زاد القزاز: بسرعة واحدها: قتب بالكسر، وهي مؤنثة، ومنه: دلق السيف واندلق: إذا خرج من غير أن يسل، وتصغير القتب قتيبة، وبه سمي الرجل قتيبة. واندلق بالدال غير المعجمة. قال الهروي: القتب: ما يحوي البطن، يعني: استدار من الحوايا (^٤).\nفائدة:\nينبغي لمن أمر بمعروف أن يكون كامل الخير لا وصم فيه، وقد قال شعيب - ﷺ -: ﴿وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ﴾ [هود: ٨٨] إلا أنه يجب عند الجماعة أن يأمر بالمعروف وينهي عن المنكر من يفعل ذينك، حتى قال جماعة من الناس: يجب على متعاطي الكأس أن ينهي جماعة\n_________\n(^١) رواه مسلم (٤٩) كتاب الإيمان، باب بيان كون النهي عن المنكر من الإيمان ..\n(^٢) رواه البزار كما في \"كشف الأستار\" (٣٣٠٢).\n(^٣) رواه مسلم برقم (١٨٥٤) كتاب الإمارة، باب: وجوب الإنكار على الإمراء فيما يخالف الشرع.\n(^٤) \"غريب الحديث\" ١/ ٢٢٦.","vol":"19","page":181},{"text":"الجلاس. وذكر عن مطرف بن الشخير أنه قال: لا يعظ ولا يأمر بالمعروف وينهي عن المنكر إلا كامل لا وصم فيه، وهذا ليس بجيد، وهو يؤدي إلى تضييع الأمر بالمعروف والنهي عن المنكر، ولعل المراد أنه لا ينتفع بوعظه إلا من هذِه صفته أو يتصدى لذلك.\nفصل:\nروى مسلم عن ابن مسعود مرفوعًا: \"يؤتى بجهنم يوم القيامة لها سبعون ألف زمام، مع كل زمام سبعون ألف ملك يجرونها\" (^١). ولابن وهب، عن زيد بن أسلم، عن علي مرفوعًا: \"فبينما هم يجرونها إذ شردت عليهم شردة، فلولا أنهم أدركوها لأحرقت من في الجمع\" (^٢). وفي كلام الغزالي: يؤتى بها تمشي على أربع قوائم تقاد بسبعين ألف زمام في كل زمام سبعون ألف حلقة، لو جمع حديد الدنيا ما عدل منها حلقة واحدة على كل حلقة سبعون ألف زباني، فإذا انفلتت لم يقدر أحد على إمساكها لعظم شأنها، فيجثو الناس على الركب، يقول كل واحد منهم: نفسي نفسي، فيقرهم رسول الله - ﷺ - بأمر الله، فيأخذ بخطامها ويقول لها: \"ارجعي مدحورة إلى خلقك حتى يأتيك أفواجك\"، فتقول: خل سبيلي فإنك حرام عليّ، فينادي منادي: اسمعي وأطيعي له، ثم تجذب وتجعل شمال العرش فينجذب أهل الموقف بجذبتها (فيخف وجلهم) (^٣)، فذلك قوله: ﴿وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ (١٠٧)﴾ [الأنبياء: ١٠٧]، وهناك ينصب الميزان.\n_________\n(^١) مسلم (٢٨٤٢) كتاب الجنة، باب: في شدة حر نار جهنم …\n(^٢) انظر: \"التذكرة\" للقرطبي، ص ٤٥٠ - ٤٥١.\n(^٣) غير مقروءة في الأصل، والمثبت من \"التذكرة\".","vol":"19","page":182},{"text":"وفي حديث إبراهيم بن هدبة، عن أنس مرفوعًا، فذكر حديثًا فيه: \"يقول الله لها تكلمي، فتقول: وعزتك لأنقمن اليوم ممن أكل رزقك وعبد غيرك\".\nوفي حديث عبد الغني بن سعيد، عن أبي سعيد الخدري: \"أقبلت النار يركب بعضها بعضًا وخزنتها يكفونها، وهي تقول: وعزة ربي ليخلين بيني وبين أزواجي أو لأغشين الناس يقولون: من أزواجك فتقول: كل متكبر جبار\" (^١).\nوللترمذي وقال: غريب. عن ابن عمر - ﵄ - مرفوعًا: \"لجهنم سبعة أبواب، باب منها لمن سل سيفًا على أمتي\" (^٢) وفي القرطبي: \"بين الباب والباب خمسمائة عام، الأول جهنم، والثاني لظى، والثالث سقر، والرابع الحطمة، والخامس الجحيم، والسادس السعير، والسابع الهاوية، على كل باب سبعون ألف جبل، في كل جبل سبعون ألف شعب، في كل شعب سبعون ألف شق، في كل شق سبعون ألف واد، في كل واد سبعون ألف قصر، في كل قصر سبعون ألف عقرب، في كل عقرب سبعون ألف ذنب، لكل ذنب سبعون ألف منقار، لكل منقار سبعون ألف قلة من سمًّ فإذا كان يوم القيامة كشف عنها الغطاء، فيطير منها سرادق من عن يمين الثقلين وآخر عن شمالهم، وأمامهم وخلفهم، فإذا نظر الثقلان إلى ذلك جثوا على ركبهم\" (^٣).\n_________\n(^١) انظر: \"التذكرة\" ص ٤٥٤.\n(^٢) \"سنن الترمذي\" (٣١٢٣)، وضعفه الألباني في \"ضعيف الجامع\" (٤٦٦١).\n(^٣) \"التذكرة\" ص ٤٤٨: ٤٥٠.","vol":"19","page":183},{"text":"<span data-type='title' id=toc-2263>١١ - باب صِفَةِ إِبْلِيسَ وَجُنُودِهِ</span>\nقَالَ مُجَاهِدٌ: ﴿وَيَقْذِفُونَ﴾: يُرْمَوْنَ. ﴿دُحُورًا﴾ [الصافات: ٩]: مَطْرُودِينَ. ﴿وَاصِبٌ﴾ [الصافات: ٩]: دَائِمٌ.\nوَقَالَ ابن عَبَّاسٍ ﴿مَدْحُورًا﴾ [الأعراف: ١٨]: مَطْرُودًا. يُقَالُ: ﴿مَرِيدًا﴾ [النساء: ١١٧]: مُتَمَرِّدًا. بَتَّكَهُ: قَطَّعَهُ. ﴿وَاسْتَفْزِزْ﴾ [الإسراء: ٦٤]: اسْتَخِفَّ. ﴿بِخَيْلِكَ﴾ [الإسراء: ٦٤]: الفُرْسَانُ. وَالرَّجْلُ: الرَّجَّالَةُ، وَاحِدُهَا: رَاجِلٌ، مِثْلُ: صَاحِبٍ وَصَحْبٍ، وَتَاجِرٍ وَتَجْرٍ، ﴿لَأَحْتَنِكَنَّ﴾ [الإسراء: ٦٢]: لأَسْتَأُصِلَنَّ. ﴿قَرِينٌ﴾ [الزخرف: ٣٦]: شَيْطَانٌ.\n\n٣٢٦٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سُحِرَ النَّبِيُّ - ﷺ -. وَقَالَ اللَّيْثُ: كَتَبَ إِلَى هِشَامٌ أَنَّهُ سَمِعَهُ وَوَعَاهُ عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: سُحِرَ النَّبِيُّ - ﷺ - حَتَّى كَانَ يُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الشَّيْءَ وَمَا يَفْعَلُهُ، حَتَّى كَانَ ذَاتَ يَوْمٍ دَعَا وَدَعَا، ثُمَّ قَالَ: «أَشَعَرْتِ أَنَّ اللهَ أَفْتَانِي فِيمَا فِيهِ شِفَائِي؟ أَتَانِي رَجُلَانِ، فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ: أَحَدُهُمَا لِلآخَرِ: مَا وَجَعُ؟ الرَّجُلِ قَالَ: مَطْبُوبٌ. قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ. قَالَ: فِي مَاذَا؟ قَالَ: فِي مُشُطٍ وَمُشَاقَةٍ وَجُفِّ طَلْعَةٍ ذَكَرٍ. قَالَ: فَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذَرْوَانَ». فَخَرَجَ إِلَيْهَا النَّبِيُّ - ﷺ - ثُمَّ رَجَعَ فَقَالَ لِعَائِشَةَ حِينَ رَجَعَ: «نَخْلُهَا كَأَنَّهَا رُءُوسُ الشَّيَاطِينِ». فَقُلْتُ: اسْتَخْرَجْتَهُ؟ فَقَالَ: «لَا أَمَّا أَنَا فَقَدْ شَفَانِي الله، وَخَشِيتُ أَنْ يُثِيرَ ذَلِكَ عَلَى النَّاسِ شَرًّا، ثُمَّ دُفِنَتِ البِئْرُ». [انظر: ٣١٧٥ - مسلم: ٢١٨٩ - فتح ٦/ ٣٣٤]\n\n٣٢٦٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ إِذَا هُوَ نَامَ ثَلَاثَ عُقَدٍ، يَضْرِبُ كُلَّ عُقْدَةٍ","vol":"19","page":184},{"text":"مَكَانَهَا: عَلَيْكَ لَيْلٌ طَوِيلٌ فَارْقُدْ. فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللهَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ صَلَّى انْحَلَّتْ عُقَدُهُ كُلُّهَا، فَأَصْبَحَ نَشِيطًا طَيِّبَ النَّفْسِ، وَإِلاَّ أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلَانَ». [انظر: ١١٤٢ - مسلم: ٧٧٦ - فتح ٦/ ٣٣٥]\n\n٣٢٧٠ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: ذُكِرَ عِنْدَ النَّبِيِّ - ﷺ - رَجُلٌ نَامَ لَيْلَهُ حَتَّى أَصْبَحَ، قَالَ: \"ذَاكَ رَجُلٌ بَالَ الشَّيْطَانُ في أُذُنَيْهِ\" -أَوْ قَالَ- \"في أُذُنِهِ\". [انظر: ١١٤٤ - مسلم: ٧٧٤ - فتح ٦/ ٣٣٥]\n\n٣٢٧١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ مَنْصُورٍ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَمَا إِنَّ أَحَدَكُمْ إِذَا أَتَى أَهْلَهُ وَقَالَ: بِسْمِ اللهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا. فَرُزِقَا وَلَدًا، لَمْ يَضُرُّهُ الشَّيْطَانُ». [انظر: ١٤١ - مسلم: ١٤٣٤ - فتح ٦/ ٣٣٥]\n\n٣٢٧٢ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلَاةَ حَتَّى تَبْرُزَ، وَإِذَا غَابَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلَاةَ حَتَّى تَغِيبَ». [انظر: ٥٨٣ - مسلم: ٨٢٩ - فتح ٦/ ٣٣٥]\n\n٣٢٧٣ - «وَلَا تَحَيَّنُوا بِصَلَاتِكُمْ طُلُوعَ الشَّمْسِ وَلَا غُرُوبَهَا، فَإِنَّهَا تَطْلُعُ بَيْنَ قَرْنَي شَيْطَانٍ». أَوِ: \"الشَّيْطَانِ\". لَا أَدْرِي أَيَّ ذَلِكَ قَالَ هِشَامٌ. [انظر: ٥٨٢ - مسلم: ٨٢٨ - فتح ٦/ ٣٣٥]\n\n٣٢٧٤ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا يُونُسُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةً (^١) قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا مَرَّ بَيْنَ يَدَىْ أَحَدِكُمْ شَيْءٌ وَهُوَ يُصَلِّي فَلْيَمْنَعْهُ، فَإِنْ أَبَى فَلْيَمْنَعْهُ، فَإِنْ أَبَى فَلْيُقَاتِلْهُ، فَإِنَّمَا هُوَ شَيْطَانٌ». [فتح ٦/ ٣٣٥]\n_________\n(^١) في نسخة أبي ذر: أبي سعيد، وهي التي ذكرها المصنف في متنه كما سيأتي.","vol":"19","page":185},{"text":"٣٢٧٥ - وَقَالَ عُثْمَانُ بْنُ الهَيْثَمِ: حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: وَكَّلَنِي رَسُولُ اللهِ - ﷺ - بِحِفْظِ زَكَاةِ رَمَضَانَ، فَأَتَانِي آتٍ، فَجَعَلَ يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ فَقُلْتُ: لأَرْفَعَنَّكَ إِلَى رَسُولِ اللهِ - ﷺ -. فَذَكَرَ الحَدِيثَ فَقَالَ: إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ لَنْ يَزَالَ عَلَيْكَ مِنَ اللهِ حَافِظٌ، وَلَا يَقْرَبُكَ شَيْطَانٌ حَتَّى تُصْبِحَ. فَقَالَ النَّبِيُّ - ﷺ -: «صَدَقَكَ وَهْوَ كَذُوبٌ، ذَاكَ شَيْطَانٌ». [انظر: ٢٣١١ - فتح ٦/ ٣٣٥]\n\n٣٢٧٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ قَالَ: أَبُو هُرَيْرَةَ - ﵁ - قَالَ رَسُولُ اللهِ - ﷺ -: «يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ: مَنْ خَلَقَ كَذَا؟ مَنْ خَلَقَ كَذَا؟ حَتَّى يَقُولَ مَنْ خَلَقَ رَبَّكَ؟ فَإِذَا بَلَغَهُ فَلْيَسْتَعِذْ بِاللهِ، وَلْيَنْتَهِ». [مسلم: ١٣٤ - فتح ٦/ ٣٣٦]\n\n٣٢٧٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي ابْنُ أَبِي أَنَسٍ -مَوْلَى التَّيْمِيِّينَ- أَنَّ أَبَاهُ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا دَخَلَ رَمَضَانُ فُتِّحَتْ أَبْوَابُ الجَنَّةِ، وَغُلِّقَتْ أَبْوَابُ جَهَنَّمَ، وَسُلْسِلَتِ الشَّيَاطِينُ». [انظر: ١٨٩٨ - مسلم: ١٠٧٩ - فتح ٦/ ٣٣٦]\n\n٣٢٧٨ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ، فَقَالَ: حَدَّثَنَا أُبَيُّ بْنُ كَعْبٍ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ مُوسَى قَالَ لِفَتَاهُ: ﴿آتِنَا غَدَاءَنَا﴾ [الكهف: ٦٢]، ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ﴾ [الكهف: ٦٣] وَلَمْ يَجِدْ مُوسَى النَّصَبَ حَتَّى جَاوَزَ المَكَانَ الذِي أَمَرَ الله بِهِ». [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح ٦/ ٣٣٦]\n\n٣٢٧٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يُشِيرُ إِلَى الْمَشْرِقِ فَقَالَ: «هَا إِنَّ الفِتْنَةَ هَا هُنَا إِنَّ الْفِتْنَةَ هَا هُنَا مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ». [انظر: ٣١٠٤ - مسلم: ٢٩٠٥ - فتح ٦/ ٣٣٦]","vol":"19","page":186},{"text":"٣٢٨٠ - حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ، حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ عَنْ جَابِرٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا اسْتَجْنَحَ ﴿اللَّيْلُ﴾ -أَوْ كَانَ جُنْحُ اللَّيْلِ- فَكُفُّوا صِبْيَانَكُمْ، فَإِنَّ الشَّيَاطِينَ تَنْتَشِرُ حِينَئِذٍ، فَإِذَا ذَهَبَ سَاعَةٌ مِنَ العِشَاءِ فَحُلُّوهُمْ وَأَغْلِقْ بَابَكَ، وَاذْكُرِ اسْمَ اللهِ، وَأَطْفِئْ مِصْبَاحَكَ، وَاذْكُرِ اسْمَ اللهِ، وَأَوْكِ سِقَاءَكَ، وَاذْكُرِ اسْمَ اللهِ، وَخَمِّرْ إِنَاءَكَ، وَاذْكُرِ اسْمَ اللهِ، وَلَوْ تَعْرُضُ عَلَيْهِ شَيْئًا». [٣٣٠٤، ٣٣١٦، ٥٦٢٣، ٥٦٢٤، ٦٢٩٥، ٦٢٩٦ - مسلم: ٢٠١٢ - فتح ٦/ ٣٣٦]\n\n٣٢٨١ - حَدَّثَنِي مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، عَنْ صَفِيَّةَ ابْنَةِ حُيَيٍّ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - مُعْتَكِفًا، فَأَتَيْتُهُ أَزُورُهُ لَيْلًا، فَحَدَّثْتُهُ ثُمَّ قُمْتُ، فَانْقَلَبْتُ فَقَامَ مَعِي لِيَقْلِبَنِي -وَكَانَ مَسْكَنُهَا فِي دَارِ أُسَامَةَ بْنِ زَيْدٍ- فَمَرَّ رَجُلَانِ مِنَ الأَنْصَارِ، فَلَمَّا رَأَيَا النَّبِيَّ - ﷺ - أَسْرَعَا، فَقَالَ النَّبِيُّ - ﷺ -: «عَلَى رِسْلِكُمَا إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيٍّ». فَقَالَا: سُبْحَانَ اللهِ يَا رَسُولَ اللهِ! قَالَ: \"إِنَّ الشَّيْطَانَ يَجْرِي مِنَ الإِنْسَانِ مَجْرَى الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا سُوءًا\" أَوْ قَالَ: \"شَيْئًا\". [انظر: ٢٠٣٥ - مسلم: ٢١٧٥ - فتح ٦/ ٣٣٦]\n\n٣٢٨٢ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ سُلَيْمَانَ بْنِ صُرَدٍ قَالَ: كُنْتُ جَالِسًا مَعَ النَّبِيِّ - ﷺ - وَرَجُلَانِ يَسْتَبَّانِ، فَأَحَدُهُمَا احْمَرَّ وَجْهُهُ وَانْتَفَخَتْ أَوْدَاجُهُ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا ذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ. ذَهَبَ عَنْهُ مَا يَجِدُ». فَقَالُوا لَهُ: إِنَّ النَّبِيَّ - ﷺ - قَالَ: «تَعَوَّذْ بِاللهِ مِنَ الشَّيْطَانِ». فَقَالَ: وَهَلْ بِي جُنُونٌ؟! [٦٠٤٨، ٦١١٥ - مسلم: ٢٦١٠ - فتح ٦/ ٣٣٧]\n\n٣٢٨٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مَنْصُورٌ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَوْ أَنَّ أَحَدَكُمْ إِذَا أَتَى أَهْلَهُ قَالَ: ﴿اللَّهُمَّ﴾ جَنِّبْنِي الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنِي. فَإِنْ كَانَ بَيْنَهُمَا وَلَدٌ لَمْ يَضُرُّهُ","vol":"19","page":187},{"text":"الشَّيْطَانُ، وَلَمْ يُسَلَّطْ عَلَيْهِ». قَالَ: وَحَدَّثَنَا الأَعْمَشُ، عَنْ سَالِمٍ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ مِثْلَهُ. [انظر: ١٤١ - مسلم: ١٤٣٤ - فتح ٦/ ٣٣٧]\n\n٣٢٨٤ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا شَبَابَةُ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ صَلَّى صَلَاةً فَقَالَ: «إِنَّ الشَّيْطَانَ عَرَضَ لِي، فَشَدَّ عَلَيَّ يَقْطَعُ الصَّلَاةَ عَلَيَّ، فَأَمْكَنَنِي الله مِنْهُ». فَذَكَرَهُ. [انظر: ٤٦١ - مسلم: ٥٤١ - فتح ٦/ ٣٣٧]\n\n٣٢٨٥ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا نُودِىَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ وَلَهُ ضُرَاطٌ، فَإِذَا قُضِيَ أَقْبَلَ، فَإِذَا ثُوِّبَ بِهَا أَدْبَرَ، فَإِذَا قُضِيَ أَقْبَلَ، حَتَّى يَخْطِرَ بَيْنَ الإِنْسَانِ وَقَلْبِهِ، فَيَقُولُ: اذْكُرْ كَذَا وَكَذَا. حَتَّى لَا يَدْرِي أَثَلَاثًا صَلَّى أَمْ أَرْبَعًا فَإِذَا لَمْ يَدْرِ ثَلَاثًا صَلَّى أَوْ أَرْبَعًا سَجَدَ سَجْدَتَىِ السَّهْوِ». [انظر: ٦٠٨ - مسلم: ٣٨٩ - فتح ٦/ ٣٣٧]\n\n٣٢٨٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «كُلُّ بَنِي آدَمَ يَطْعُنُ الشَّيْطَانُ فِي جَنْبَيْهِ بِإِصْبَعِهِ حِينَ يُولَدُ، غَيْرَ عِيسَى بْنِ مَرْيَمَ، ذَهَبَ يَطْعُنُ فَطَعَنَ فِي الحِجَابِ». [٣٤٣١، ٤٥٤٨ - مسلم: ٢٣٦٦ - فتح ٦/ ٣٣٧]\n\n٣٢٨٧ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنِ المُغِيرَةِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: قَدِمْتُ الشَّأْمَ [فَقُلْتُ: مَنْ هَا هُنَا؟] قَالُوا: أَبُو الدَّرْدَاءِ قَالَ: أَفِيكُمُ الذِي أَجَارَهُ الله مِنَ الشَّيْطَانِ عَلَى لِسَانِ نَبِيِّهِ - ﷺ -؟\nحَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُغِيرَةَ وَقَالَ: الذِي أَجَارَهُ الله عَلَى لِسَانِ نَبِيِّهِ - ﷺيَعْنِي: عَمَّارًا. [٣٧٤٢، ٣٧٤٣، ٣٧٦١، ٤٩٤٣، ٤٩٤٤، ٦٢٧٨ - مسلم فتح ٦/ ٣٣٧]\n\n٣٢٨٨ - قَالَ: وَقَالَ اللَّيْثُ: حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، أَنَّ أَبَا الأَسْوَدِ أَخْبَرَهُ عُرْوَةُ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْمَلَائِكَة","vol":"19","page":188},{"text":"تَتَحَدَّثُ فِي العَنَانِ -وَالْعَنَانُ: الغَمَامُ- بِالأَمْرِ يَكُونُ فِي الأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الكَاهِنِ، كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذِبَةٍ». [انظر: ٣٢١٠ - مسلم: ٢٢٢٨ - فتح ٦/ ٣٣٨]\n\n٣٢٨٩ - حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «التَّثَاؤُبُ مِنَ الشَّيْطَانِ، فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَرُدَّهُ مَا اسْتَطَاعَ، فَإِنَّ أَحَدَكُمْ إِذَا قَالَ: هَا. ضَحِكَ الشَّيْطَانُ». [٦٢٢٣، ٦٢٢٦ - مسلم: ٢٩٩٤ - فتح ٦/ ٣٣٨]\n\n٣٢٩٠ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: هِشَامٌ أَخْبَرَنَا، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: لَمَّا كَانَ يَوْمَ أُحُدٍ هُزِمَ الْمُشْرِكُونَ فَصَاحَ إِبْلِيسُ: أَيْ عِبَادَ اللهِ، أُخْرَاكُمْ. فَرَجَعَتْ أُولَاهُمْ فَاجْتَلَدَتْ هِيَ وَأُخْرَاهُمْ، فَنَظَرَ حُذَيْفَةُ، فَإِذَا هُوَ بِأَبِيهِ اليَمَانِ فَقَالَ: أَيْ عِبَادَ اللهِ، أَبِي أَبِي. فَوَاللهِ مَا احْتَجَزُوا حَتَّى قَتَلُوهُ، فَقَالَ حُذَيْفَةُ: غَفَرَ الله لَكُمْ. قَالَ عُرْوَةُ: فَمَا زَالَتْ فِي حُذَيْفَةَ مِنْهُ بَقِيَّةُ خَيْرٍ حَتَّى لَحِقَ بِاللهِ. [٣٨٢٤، ٤٠٦٥، ٦٦٦٨، ٦٨٨٣، ٦٨٩٠ - فتح ٦/ ٣٣٨]\n\n٣٢٩١ - حَدَّثَنَا الحَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَشْعَثَ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ قَالَ: قَالَتْ عَائِشَةُ - ﵂ -: سَأَلْتُ النَّبِيَّ - ﷺ - عَنِ التِفَاتِ الرَّجُلِ فِي الصَّلَاةِ. فَقَالَ: «هُوَ اخْتِلَاسٌ يَخْتَلِسُ الشَّيْطَانُ مِنْ صَلَاةِ أَحَدِكُمْ». [انظر: ٧٥١ - فتح ٦/ ٣٣٨]\n\n٣٢٩٢ - حَدَّثَنَا أَبُو المُغِيرَةِ، حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ -.\nحَدَّثَنِي سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا الوَلِيدُ، حَدَّثَنَا الأَوْزَاعِيُّ، قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ، وَالْحُلُمُ مِنَ الشَّيْطَانِ فَإِذَا حَلَمَ أَحَدُكُمْ حُلُمًا يَخَافُهُ فَلْيَبْصُقْ عَنْ يَسَارِهِ، وَلْيَتَعَوَّذْ بِاللهِ مِنْ شَرِّهَا، فَإِنَّهَا لَا تَضُرُّهُ». [٥٧٤٧، ٦٩٨٤، ٦٩٨٦، ٦٩٩٥، ٦٩٩٦، ٧٠٤٤،٧٠٠٥ - مسلم: ٢٢٦١ - فتح ٦/ ٣٣٨]","vol":"19","page":189},{"text":"٣٢٩٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ سُمَيٍّ مَوْلَى أَبِي بَكْرٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ قَالَ لَا إِلَهَ إِلاَّ الله وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. فِي يَوْمٍ مِائَةَ مَرَّةٍ، كَانَتْ لَهُ عَدْلَ عَشْرِ رِقَابٍ، وَكُتِبَتْ لَهُ مِائَةُ حَسَنَةٍ، وَمُحِيَتْ عَنْهُ مِائَةُ سَيِّئَةٍ، وَكَانَتْ لَهُ حِرْزًا مِنَ الشَّيْطَانِ يَوْمَهُ ذَلِكَ حَتَّى يُمْسِيَ، وَلَمْ يَأْتِ أَحَدٌ بِأَفْضَلَ مِمَّا جَاءَ بِهِ، إِلاَّ أَحَدٌ عَمِلَ أَكْثَرَ مِنْ ذَلِكَ». [٦٤٠٣ - مسلم: ٢٦٩١ - فتح ٦/ ٣٣٨]\n\n٣٢٩٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَبْدُ الحَمِيدِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ، أَنَّ مُحَمَّدَ بْنَ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَخْبَرَهُ، أَنَّ أَبَاهُ سَعْدَ بْنَ أَبِي وَقَّاصٍ قَالَ: اسْتَأْذَنَ عُمَرُ عَلَى رَسُولِ اللهِ - ﷺ -، وَعِنْدَهُ نِسَاءٌ مِنْ قُرَيْشٍ يُكَلِّمْنَهُ وَيَسْتَكْثِرْنَهُ، عَالِيَةً أَصْوَاتُهُنَّ، فَلَمَّا اسْتَأْذَنَ عُمَرُ، قُمْنَ يَبْتَدِرْنَ الحِجَابَ، فَأَذِنَ لَهُ رَسُولُ اللهِ - ﷺ -، وَرَسُولُ اللهِ - ﷺ - يَضْحَكُ، فَقَالَ عُمَرُ: أَضْحَكَ الله سِنَّكَ يَا رَسُولَ اللهِ. قَالَ: «عَجِبْتُ مِنْ هَؤُلَاءِ اللاَّتِي كُنَّ عِنْدِي، فَلَمَّا سَمِعْنَ صَوْتَكَ ابْتَدَرْنَ الحِجَابَ». قَالَ عُمَرُ: فَأَنْتَ يَا رَسُولَ اللهِ كُنْتَ أَحَقَّ أَنْ يَهَبْنَ. ثُمَّ قَالَ: أَيْ عَدُوَّاتِ أَنْفُسِهِنَّ، أَتَهَبْنَنِي وَلَا تَهَبْنَ رَسُولَ اللهِ - ﷺ -؟! قُلْنَ: نَعَمْ، أَنْتَ أَفَظُّ وَأَغْلَظُ مِنْ رَسُولِ اللهِ - ﷺ -. قَالَ رَسُولُ اللهِ - ﷺ -: «وَالَّذِي نَفْسِي بِيَدِهِ مَا لَقِيَكَ الشَّيْطَانُ قَطُّ سَالِكًا فَجًّا إِلاَّ سَلَكَ فَجًّا غَيْرَ فَجِّكَ». [٣٦٨٣، ٦٠٨٥ - مسلم: ٢٣٩٦ - فتح ٦/ ٣٣٩]\n\n٣٢٩٥ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، عَنْ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ عِيسَى بْنِ طَلْحَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا اسْتَيْقَظَ -أُرَاهُ- أَحَدُكُمْ مِنْ مَنَامِهِ فَتَوَضَّأَ فَلْيَسْتَنْثِرْ ثَلَاثًا، فَإِنَّ الشَّيْطَانَ يَبِيتُ عَلَى خَيْشُومِهِ». [مسلم: ٢٣٨ - فتح ٦/ ٣٣٩]","vol":"19","page":190},{"text":"الشرح:\nتفسير مجاهد رواه الطبري عن الحارث: حدثني الحسن: ثنا ورقاء، عن ابن أبي نجيح، عنه به (^١). قال الطبري: والدحور مصدر من قولك: دَحَرْتُهُ أَدْحَرُهُ دَحْرًا ودُحُورًا، والدَّحْرُ: الدفع والإبعاد، يقال منه: أدحر عنك الشيء، أي: أدفعه عنك وأبعده (^٢).\nوفي \"تفسير عبد بن حميد\": عن قتادة: (﴿دُحُورًا﴾ [الصافات: ٩] قذفًا في النار.\nقوله: (بتَّكه: قطعه)، قال قتادة: يعني: البحيرة (^٣)، وهي: التي نتجت خمسة أبطن، فكان آخرها ذكرًا شقوا أذنها ولم ينتفعوا بها، والتقدير: (ولآمرنهم) (^٤) بتبتيك آذان الأنعام وليبتكنها.\nوقوله: (استخف) يريد بالغناء والمزامير.\nوقوله: ﴿بِخَيْلِكَ﴾ [الإسراء: ٦٤]: الفرسان)، قال ابن عباس: كل خيل سارت في معصية، وكل رِجْل مَشَت فيها، وكل ما أصيب من حرام، وكل ولد غية، فهو للشيطان (^٥). وقال غيره: مشاركته في الأموال: البحيرة والسائبة والأولاد، قولهم: عبد العزى وعبد الحارث.\nوقوله: (﴿لَأَحْتَنِكَنَّ﴾ [الإسراء:٦٢]: لأستأصلن)، قيل: معنى أحتنك: مثل حنك الدابة، المعنى على هذا: لأسوقنهم حيث شئت. وقال الداودي: معناه: لأستنزلن.\n_________\n(^١) \"تفسير الطبري\" ١٠/ ٤٧٢ - ٤٧٣ (٢٩٢٧١).\n(^٢) السابق ١٠/ ٤٧٢.\n(^٣) السابق ٤/ ٢٨١ (١٠٤٥٠).\n(^٤) في (ص ١): لآمرنهن.\n(^٥) \"تفسير القرطبي\" ١٠/ ٢٨٩.","vol":"19","page":191},{"text":"فصل يتعلق بإبليس لعنه الله:\nقال ابن جرير: كان الله قد حسن خلقه وشرفه وكرمه وملكه على سماء الدنيا والأرض وجعله مع ذلك من خزان الجنة، فاستكبر على ربه، وادعى الربوبية، ودعا من كان تحت يده إلى عبادته، فمسخه الله شيطانًا رجيمًا، وشوه خلقه، وسلبه ما كان خوَّله، ولعنه وطرده عن سماواته في العاجل، ثم جعل مسكنه ومسكن شيعته وتبَّاعه في الآخرة نار جهنم.\nثم ساق من حديث حجاج، عن ابن جريج: قال ابن عباس: كان إبليس من أشرف الملائكة وأكرمهم قبيلةً، وكان خازنًا على الجنان، وكان له سلطان سماء الدنيا وسلطان الأرض (^١).\nوعن ابن جريج، عن صالح -مولى التوأمة- وشريك عن ابن عباس قال: إن من الملائكة قبيلة من الجن، وكان إبليس منها (^٢).\nوعن ابن صالح، عن ابن عباس، ومرة عن عبد الله وغيرهما من الصحابة: إنما سمي قبيلة الجن؛ لأنهم خزان الجنة (^٣).\nوقال ابن جريج: ﴿وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ﴾ [الأنبياء: ٢٩] لم يقل بهذا إلا إبليس وفيه نزلت هذِه الآية (^٤).\nوكذا قاله قتادة (^٥).\n_________\n(^١) \"تفسير الطبري\" ١/ ٢٦٢ (٦٨٩).\n(^٢) السابق ١/ ٢٦٢ (٦٩٠).\n(^٣) السابق ١/ ٢٦٢ (٦٨٨).\n(^٤) السابق ٩/ ١٨ (٢٤٥٤٩).\n(^٥) السابق ٩/ ١٨ (٢٤٥٥٠).","vol":"19","page":192},{"text":"وعن ابن عباس قال: إبليس من حي من أحياء الملائكة يقال لهم الحن (^١)، خلقوا من نار السموم، وكان اسمه الحارث.\nوخلقت الملائكة كلهم من النور، غير هذا الحي.\nومارج النار: هو لسان النار الذي يكون في طرفها إذا لهبت. وأول من سكن الأرض الجن، فأفسدوا فيها وسفكوا الدماء وقتل بعضهم بعضًا، فبعث الله إليهم إبليس في جند من الملائكة وهم هذا الحي الذين يقال لهم الحن (^٢)، فقتلهم إبليس ومن معه، حتى ألحقوهم بجزائر البحر وأطراف الجبال، فلما فعل ذلك اغتر في نفسه وقال: قد صنعت شيئًا لم يصنعه أحد. فأطلع الله على ذلك من قبله ولم يطلع عليه الملائكة الذين كانوا معه (^٣). وقال الربيع بن أنس: إن الله تعالى خلق الملائكة يوم الأربعاء وخلق الجن يوم الخميس (^٤). وذكر ابن مسعود وغيره أنه لما ملكه سماء الدنيا وقع في صدره كبر وقال: ما أعطاني الله هذا إلا لمزية لي على الملائكة (^٥). وعن ابن عباس: كان اسمه عزازيل، وكان من أشد الملائكة اجتهادًا وأكثرهم علمًا فارتد (^٦).\n_________\n(^١) في (ص ١) بالجيم، وفي الأصل على الصواب بالحاء المهملة، وهم غير الجن بالجيم، وقد ميز بينهما بأن الحن بالحاء خلقوا من نار السموم، والجن بالجيم خلقوا من مارج من نار، ذكره العلامة محمود شاكر في تعليقه على \"تفسير الطبري\"، ١/ ٤٥٥.\n(^٢) بالحاء المهملة كما تقدم.\n(^٣) رواه الطبري ١/ ٢٣٨ - ٢٤٠ (٦٠٦).\n(^٤) السابق ١/ ٢٤٣ (٦١٢).\n(^٥) السابق ١/ ٢٤٠ (٦٠٧).\n(^٦) السابق ١/ ٢٦٢ (٦٨٦).","vol":"19","page":193},{"text":"وقال ابن خالويه في كتاب \"ليس\": إبليس يكنى أبا الفردوس. ويقال: أبو مرة، ومن أسمائه أيضًا العلب والسعة والحارث (^١).\nوأبلس من رحمة الله أي: يَئِس، والإبلاس أيضًا: الانكسار والحزن. يقال: أبلس فلان إذا سكت عما قال، وقال الماوردي في \"تفسيره\": هو شخص روحاني، خلق من نار السموم، وهو أبو الشياطين (^٢)، وقد ركبت فيهم الشهوات، مشتق من الإبلاس: وهو الإياس من الخير (^٣).\nفائدة أخرى:\nعن سعد بن مسعود قال: كانت الملائكة تقاتل الجن فسبي إبليس وكان من الجن الذين طردتهم الملائكة، وكان صغيرًا فتعبد مع الملائكة، فلما أمروا بالسجود لآدم أبى هو من ذلك (^٤).\nقال الطبري: وقيل: إن سبب هلاكه كان من أجل أن الأرض كان فيها قبل آدم الجن، وبعث الله إبليس قاضيًا بينهم فلم يزل يقضي بينهم (بالحق) (^٥) ألف سنة حتى سمي حكمًا، فسماه الله به، وأوحى إليه أسمه، فعند ذلك دخله الكبر فتعظم وألقى بين الذين كان بعثه إليهم حكمًا البأسَ والعداوةَ، فاقتتلوا في الأرض ألفي سنة حتى إن خيولهم كانت تخوض في دمائهم وذلك قوله: ﴿أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ﴾ [ق: ١٥] فبعث الله عند ذلك إليهم نارًا فأحرقتهم، فلما رأى اللعين ما نزل\n_________\n(^١) ومن أسمائه الحارث والحكم؛ نبه عليه الحافظ في \"الفتح\" ٦/ ٣٣٩.\n(^٢) \"النكت والعيون\" ٣/ ١٥٨.\n(^٣) السابق ١/ ١٠٢.\n(^٤) \"تفسير الطبري\" ١/ ٢٦٣ (٦٩٩).\n(^٥) من (ص ١).","vol":"19","page":194},{"text":"بقومه عرج إلى السماء مجتهدًا في العبادة، حتى خلق آدم. وفي \"تفسير الجوزي\": قسم إبليس جنده فريقين، فبعث فريقًا منهم إلى الإنس، وفريقًا إلى الجن، فكلهم أعداء لرسول الله - ﷺ -. وفي \"الديباج\" للخُتَّلي عن مجاهد: كان إبليس على سلطان سماء الدنيا وسلطان الأرض، وكان مكتوب في الرفيع الأعلى أن الله -﷿- حيث سيجعل في الأرض خليفة، وأنه ستكون دماء وأحداثًا، فوجده إبليس فرآه دون الملائكة، فلما ذكر الله أمر آدم للملائكة أخبرهم إبليس مما رأى، وأسر في نفسه أنه لا يسجد له أبدًا، فقالت الملائكة: ﴿أَتَجْعَلُ﴾ الآية [البقرة: ٣٠].\nثم ذكر البخاري في الباب ستة وعشرين حديثًا:\nأحدها:\nحديث عَائِشَةَ - ﵂ - قَالَتْ: سُحِرَ رسول الله - ﷺ -. وَقَالَ اللَّيْثُ: كَتَبَ إِلَيَّ هِشَام أَنَّهُ سَمِعَهُ وَوَعَاهُ عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قالت: سحر .. الحديث.\nوقد سلف، ويأتي في الطب والدعوات.\nوأخرجه مسلم أيضًا (^١).\nوذكره هنا للعلم بأن السحر من تعليم الشياطين، وهو دال على أن له حقيقة خلافًا لمن نفاه.\nوقوله: (\"أَفْتَانِي فِيمَا فِيهِ شِفَائِي؟ \"). أي: أوحى إليَّ؛ لأن الفتيا هي إعلام حكم المسألة وبيانه.\n_________\n(^١) سبق برقم (٣١٧٥)، وسيأتي برقم (٥٧٦٣) كتاب الطب، باب السحر، وبرقم (٦٣٩١) كتاب الدعوات، باب تكرير الدعاء. ورواه مسلم (٢١٨٩).","vol":"19","page":195},{"text":"و\"مَطْبُوبٌ\": معناه: مسحور، والطب: السحر. ولبيد بن الأعصم، قال الداودي: كان يهوديًّا، وأراه كان ذلك منه قبل أن تكون لهم ذمة، ثم آمن بلسانه ولم يؤمن قلبه، وكان منافقًا.\nوقوله: (\"في مُشطٍ وَمُشَاقَةٍ\") المشاقة: ما يخرج من الكتان حين يمشق، والمشق: جذب الشيء ليمتد ويطول.\n(\"وَجُفَّ طَلْعَةٍ ذَكَرٍ\") قشرها يسمى الكفري، وهو وعاء الطلع، وهو الغشاء الذي على الوليع. قال ابن فارس: جف الطلعة: وعاؤها، ويقال: إنه شيء ينقر من جذوع النخل (^١). قال الهروي: ويروى: في مشط ومشاطة في جف طلعة. قال: والمشاط: الشعر الذي يسقط من الرأس واللحية عند التسريح بالمشط (^٢). قال: \"وجف طلعة\": أي: في جوفها (^٣).\nوقوله: (\"ذَكَرٍ\") الذكر من النخل: هو الذيَ يؤخذ طلعه طلعة فيجعل منه في طلع النخلة المثمرة فيصير بذلك ثمرًا، ولو لم يجعل فيه لكان شيصًا لا نوى فيه ولا يكاد يساغ.\nو\"ذروان\" موضع.\nوقوله: (\"نَخْلُهَا كَأّنَّه رؤوش الشَّيَاطين\") فيه قولان:\nأحدهما: أنها مشققة كرؤوس الشياطين، وهي الحيات.\nالآخر: أنها وحشة المنظر سمجة الأشكال كأنها كما يتصور استبشاعًا واستقباحًا لصورة الشياطين.\n_________\n(^١) \"مجمل اللغة\" ١/ ١٧٣. مادة: جف.\n(^٢) \"النهاية في غريب الحديث\" ٤/ ٣٣٤.\n(^٣) السابق ١/ ٢٣٤؛ ولفظه: في داخلها.","vol":"19","page":196},{"text":"فصل:\nمنع قوم من الكلام على هذا الحديث وقالوا: لو جاز أن يعمل في نبي الله السحر أو يكون له فيه تأثير لم يؤمن أن يؤثر ذلك فيما يوحى إليه من أمور الشريعة، فيكون في ذلك ضلال الأمة، وقد سلف جوابه وأنهم معصومون في أمر الدين الذي أرصدهم الله له وبعثهم به، وليس يؤثر السحر في أبدانهم بأكثر من الموت الذي يعتريهم، وهم بشر يجوز عليهم الأمراض والعلل.\nفصل:\nقوله: (\"خشيت أن يثير ذلك على الناس شرًّا\") يريد في إظهاره.\nوقولها: (يخيل إليه أنه يفعل الشيء وما يفعله). إنما كان ذلك خصوصًا في أمر النساء وفي إتيان أهله دون ما سواه من أمر النبوة، وهذا من جملة ما تضمنه قوله تعالى: ﴿مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ﴾ [البقرة: ١٠٢] وقيل: إنما امتنع أن يُعَيَّنَ الساحر؛ لئلا تقوم أنفس المسلمين فيقع بينهم وبين قبيل الساحر فتنة.\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ: \"يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ .. \". الحديث تقدم في الصلاة (^١).\nوالقافية: مؤخر الرأس، ومنه قافية الشِّعْرِ، هذا قول الأكثرين.\nومعنى يعقد: يتكلم عليه حتى يصير كالعقد.\nالحديث الثالث:\nحديث عَبْدِ اللهِ: ذُكِرَ عِنْدَ النَّبِيِّ - ﷺ - رَجُلٌ نَامَ لَيْلَهُ حَتَّى أَصْبَحَ،\n_________\n(^١) سبق برقم (١١٤٢).","vol":"19","page":197},{"text":"الحديث تقدم فيه أيضًا.\nالحديث الرابع:\nحديث ابن عَبَّاسٍ أنَّ النَّبِيَّ - ﷺ - قَالَ: \"أَمَا إِن أَحَدَكمْ إِذَا أَتَى أَهْلَهُ قَالَ: بِسْمِ اللهِ\". الحديث.\nوسلف في الطهارة (^١)، وكرره بعد (^٢)، وعبر فيه بـ (ما) عمن يعاقل فقال: \"ما رزقتنا\". وذلك (يصح) (^٣) إذا كان بمعنى شيء.\nالحديث الخامس:\nحديث ابن عُمَرَ: \"إِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَدَعُوا الصَّلَاةَ حَتَّى تَبْرُزَ\". الحديث سلف في الصلاة (^٤)، والبخاري رواه عن محمد وهو ابن سلام، كما قاله أبو نعيم وأبو علي (^٥)، وأخرجه مسلم والنسائي (^٦).\nالحديث السادس:\nحديث أبي سعيد (^٧) في المرور وسلف في الصلاة أيضًا (^٨).\n_________\n(^١) سبق برقم (١٤١).\n(^٢) سيأتي في الباب (٢٣٨٣)، وفي النكاح (٥١٦٥) باب ما يقول الرجل إذا أتى أهله، وفي الدعوات برقم (٦٣٨٨) باب ما يقول إذا أتى أهله، وفي التوحيد (٧٣٩٦) باب السؤال بأسماء الله تعالى والاستعاذة بها.\n(^٣) من (ص ١).\n(^٤) سلف برقم (٥٨٣).\n(^٥) \"تقييد المهمل\" ٣/ ١٠٢٠.\n(^٦) مسلم (٨٢٩)، والنسائي ١/ ٢٧٩.\n(^٧) ما أورده المصنف هو رواية أبي ذر الهروي، كما في \"اليونينية\" ٤/ ١٢٣، وفي باقي الروايات (أبي هريرة).\n(^٨) سلف برقم (٥٠٩) باب يرد المصلي من مرَّ بين يديه.","vol":"19","page":198},{"text":"قال ابن فارس -في الحديث قبله-: حاجب الشمس: ناحيتها (^١). وقال الهروي: الحاجب في شعر الغَنَوي ضوؤُها. وظاهر الحديث: أنه ناحيتها، كما قاله ابن فارس.\nوقوله: (\"تطلع بين قرني شيطان\") قال الداودي: له قرن على الحقيقة يظهر عند طلوعها وغروبها. وقيل: إنه ينتصب في محاذاة مطلعها حتى إذا طلعت كانت بين فَوْدَيْ رأسه. وهما قرناه، أي: جانبا رأسه، فتكون العبادة له إذا سجدت (له) (^٢) عبدة الشمس لها، وقال الحربي: هُوَ مَثَلٌ؛ يَقُولُ حِينَئِذٍ يتحركُ الشيطانُ ويتسلَّطُ. وقيل القرن: القوة، أي: تطلع حين قوة الشيطان واستحواذه على عبدة الشمس، وقيل: المراد: اقترانه بها.\nويرد على جميعهم بقوله: قرنيه لأنه تثنية قرن. فلا يصح المعنى بتثنيته إلا في قوله: بين فَوْدَيْهِ. فهو موافق له، وهو إن شاء الله أوجه الأقوال، كما قاله ابن التين.\nالحديث السابع:\nحديث أبي هُرَيْرَةَ: وَكَّلَنِي رَسُولُ اللهِ - ﷺ - بِحِفْظِ زَكَاةِ رَمَضَانَ، تقدم في الوكالة (^٣).\nالحديث الثامن:\nحديثه أيضًا قَالَ رَسُولُ اللهِ - ﷺ -: \"يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ: مَنْ\nخَلَقَ كَذَا؟ مَنْ خَلَقَ كَذَا؟ حَتَّى يَقُولَ: مَنْ خَلَقَ رَبَّكَ؟ فَإِذَا بَلَغَهُ فَلْيَسْتَعِذْ باللهِ، وَلْيَنْتَهِ\".\n_________\n(^١) \" مجمل اللغة\" ١/ ٢٦٧.\n(^٢) مقحمة في السياق لا معنى لها.\n(^٣) سبق برقم (٢٣١١).","vol":"19","page":199},{"text":"هذا الحديث خرجه مسلم أيضًا (^١)، وأخرجه البخاري في الاعتصام (^٢) ومسلم في الإيمان عن أنس (^٣)، وعند مسلم: \"لا يزال الناس يسألون، حتى يقولون (^٤): هذا خلق الله، فمن خلق الله؟ \". وفي رواية \"فليقل: آمنت بالله\". ولأبي داود. \"فإذا قالوا ذلك فقولوا: ﴿الله أَحَدٌ (١) الله الصَّمَدُ﴾ [الإخلاص: ١ - ٢] الآية، ثم ليتفل عن يساره ثلاثًا وليستعذ بالله من الشيطان\" (^٥). وفي رواية محمد بن سيرين عنه -كما قال الخطابي- زيادة لم يذكرها أبو عبد الله، لا يستغنى عنها في بيان معنى الحديث، ثم ساقها بإسناده بلفظ: \"لا يزال الناس يسألون حتى يقولوا: هذا الله خلق الخلق، فمن خلق الله؟ \". قال أبو هريرة: فقد سئلت عنها مرتين. وفي آخر: \"لا يزال الناس يسألون عن العلم حتى يقولوا: هذا الله خلقنا، فمن خلق الله؟ \". فبينما أبو هريرة ذات يوم آخذ بيد رجل وهو يقول: صدق الله ورسوله، قال أبو هريرة: لقد سألني عنها رجلان وهذا الثالث (^٦).\nووجه الحديث: ترك التفكير فيما يخطر في القلب من وساوس الشيطان، والامتناع عن قبولها، والكف عن مجاراته في ذلك، وحسم المادة في ذلك بالإعراض عنه والاستعاذة بذكر الله، ولو أذن في مراجعته والرد عليه لكان الرد على كل موحد سهلًا؛ وذلك أن\n_________\n(^١) مسلم (١٣٤).\n(^٢) سيأتي برقم (٧٢٩٦) باب ما يكره من كثرة السؤال وتكلف ما لا يعنيه.\n(^٣) في مسلم برقم (١٣٦) باب بيان الوسوسة في الإيمان، وما يقول من وجدها.\n(^٤) كذا في الأصل، وفوقها: كذا.\n(^٥) \"سنن أبي داود\" (٤٧٢٢).\n(^٦) \"أعلام الحديث\" ٣/ ١٥١٠ - ١٥١١.","vol":"19","page":200},{"text":"جوابه متلقى من سؤاله، وذلك أنه إذا قال ما تقدم، فقد نقض بأول كلامه آخره؛ لأنه يلزم منه أن يقال: ومن خلق ذلك الشيء. وامتد القول في ذلك إلى ما لا يتناهى، والقول مما لا يتناهى فاسد فسقط السؤال من أصله، وأشد من هذا الجواب وأحسن في موضع المطالبة أن تقول: دلنا المُحْدَثِ على مُحْدِث أَحْدَثَه ومريد أراده على الصفة التي وقع عليها حيًّا قادرًا، فإذا ثبت من هذِه صفاته فلا بد أن يكون قديمًا أو محدثًا، فإن قلنا: محدث صار من القسم الأول، وتسلسل القول فيه ولزم القول بالقدم، فإذا ثبت قدمه لم يبق إلا أن يقال: هو طبيعة، فيسأل الطبائعيين عن هذِه الطبيعة، فإن قالوا: قديمة، فيسألهم هل يوجب أثرها عند وجودها؟ فإن قالوا: نعم. كان باطلًا عيانًا؛ لأن سائر المخلوقات تلزم أن توجد كلها قديمة عند وجودها؛ إذ وجودها جملة من وجودهم، ولا يتراخى منه شيء عن شيء، وهذا مردود عيانًا، وإن قالوا: (هي تريده. يفصل بأسباب) (^١)؛ فقد سلموا أن القديم مريد قادر. وعاد الخلاف بيننا في تسمية القديم، وإن قالوا: محدثة، أقمنا دليل الحدث ودلت على محدث ويسئل عنه ويتسلسل القول في ذلك.\nالحديث التاسع:\nحديث أَبَي هُرَيْرَةَ - ﵁ -: \" إِذَا دَخَلَ رَمَضَانُ فُتِّحَتْ أَبْوَابُ الجَنَّةِ، وَغُلِّقَتْ أَبْوَابُ جَهَنَّمَ، وَسُلْسِلَتِ الشَّيَاطِينُ .. \" الحديث سلف في الصيام (^٢).\n_________\n(^١) كذا بالأصل.\n(^٢) سلف برقم (١٨٩٨).","vol":"19","page":201},{"text":"و(ابن أبي أنس) المذكور في إسناده هو أبو سهيل بن مالك.\nالحديث العاشر:\nحديث أُبَيِّ بْنِ كَعْبٍ - ﵁ -: \"أنَّ مُوسَى قَالَ لِفَتَاهُ: ﴿آتِنَا غَدَاءَنَا﴾ \" [الكهف: ٦٢] الحديث سلف أيضًا في العلم (^١).\nالحديث الحادي عشر:\nحديث ابن عُمَرَ - ﵄ -: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يُشِيرُ إِلَى المَشْرِقِ فَقَالَ: \"هَا إِنَّ الفِتْنَةَ هَا هُنَا، إِنَّ الفِتْنَةَ هَا هُنَا مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ\". ويأتي في الطلاق (^٢).\nالحديث الثاني عشر:\nحديث جَابِرٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا اسْتَجْنَحَ اللَّيْلُ -أَوْ كَانَ جُنْحُ اللَّيْلِ- فَكُفُّوا صِبْيَانَكُمْ، فَإِنَّ الشَّيَاطِينَ تَنْتَشِرُ حِينَئِذٍ، فَإِذَا ذَهَبَ سَاعَة مِنَ العِشَاءِ فَحُلُّوهُمْ وَأَغْلِقْ بَابَكَ، وَاذْكرِ اسْمَ اللهِ، وَأَطْفِئْ مِصْبَاحَكَ، وَاذْكرِ اسْمَ اللهِ، وَأَوْكِ سِقَاءَكَ، وَاذْكرِ اسْمَ اللهِ، وَخَمِّرْ إِنَاءَكَ، وَاذْكُرِ اسْمَ اللهِ، وَلَوْ تَعْرُضُ عَلَيْهِ شَيْئًا\".\nهذا الحديث أخرجه مسلم والأربعة (^٣)، وسيأتي في البخاري، في حديث جابر: \"فإن الشيطان لا يفتح بابًا مغلقًا\" (^٤). وللترمذي: \"فإن الشيطان لا يفتح غلقًا، ولا يحل وكاءً، ولا يكشف آنية، وإن الفويسقة تضرم على الناس بيتهم\". وفي حديث ابن عمر عند البخاري:\n_________\n(^١) سلف برقم (٧٤).\n(^٢) سيأتي برقم (٥٢٩٦) باب الإشارة في الطلاق والأمور.\n(^٣) مسلم (٢٠١٢)، وأبو داود (٣٧٣٢)، والترمذي (١٨١٢)، والنسائي في \"الكبرى\" ٦/ ١٨٧ (١٠٥٨٢)، وابن ماجه (٣٤١٠).\n(^٤) سيأتي برقم (٣٣٠٤) باب خير مال المسلم غنم يبتع بها شعف الجبال.","vol":"19","page":202},{"text":"\"لا تتركوا النار في بيوتكم حين تنامون\" (^١)، وهذا من القدرة التي لا يؤمن بها إلا من وحد الله؛ وذاك أن الشياطين يتصرفون في الأمور الغريبة ويتولجون في المسام الخفية، فيعجزه الذكر عن حل الغلق وشبهه، نبه عليه ابن العربي (^٢)، وفي رواية: \"فإن النار عدوٌ لكم\" (^٣).\nفصل:\nجنح الليل. قال ابن سيدَهْ: جنح الليل يجنح جنوحًا: أقبل وَجْهه، وجُنْحُه: جَانِبُه قيل: قطعة منه نحو النصف (^٤). وقال ابن التين: يريد إذا أقبلت ظلمته. وجنح الليل: بالكسر طائفة منه، ويقال بضمها، وقيل جنح الليل: أول ما يظلم، ويقال معنى جنح: مال، وتقدم في باب حسن مال المسلم (^٥): أنه بكسر الجيم وضمها.\nوقوله: (أو كان جنح الليل) لكافتهم (^٦): (قال) بدل (كان)، وعند النسفي وأبي الهيثم والحموي: (كان).\nوقوله: (\"فَكُفّوا\"). وفي رواية: \"فاكفتوا\". أي: ضموهم إليكم واقبضوهم، وكل شيء ضممته فقد كفته، ومعناه: امنعوهم من الخروج في ذلك الوقت.\nوإنما خيف عليهم؛ لأن النجاسة التي يلوذ بها الشيطان موجودة معهم؛ ولأن الذكر الذي يستعصم به معدوم عندهم، والشياطين عند\n_________\n(^١) \"الأدب المفرد\" (١٢٢٤).\n(^٢) \"عارضة الأحوذي\" ٨/ ٣.\n(^٣) \"الأدب المفرد\" (١٢٢٦).\n(^٤) \"المحكم\" ٣/ ٦١.\n(^٥) سيأتي برقم (٣٣٠٤).\n(^٦) كلمة غير واضحة بالأصل.","vol":"19","page":203},{"text":"انتشارهم يتعلقون مما يمكنهم التعلق به، فإذا ذهبت اشتغل كل منهم مما اكتسب، ومضى إلى ما قدر له التشاغل به، نبه عليه ابن الجوزي، وفي رواية: \"لا ترسلوا فواشيكم وصبيانكم إذا غابت الشمس\" (^١). والفواشي: كل شيء منتشر من المال، كالإبل والبقر وسائر البهائم وغيرها، جمع فاشية؛ لأنها تفشوا، أي: تنتشر، قال ابن الأعرابي: أفشى وأمشى وأوشى بمعنى واحد، إذا كثرت مواشيه (^٢).\nفصل:\nالشياطين تستعين بالظلمة، وتكره النور، وتتشاءم به، كما نبه عليه ابن العربي؛ لأن الله أظلم قلوبها (^٣)، وفي رواية: \"فإذا ذهب فحمة العشاء\" (^٤). بسكون الحاء المهملة وفتح الفاء، وهو شدة سوادها وظلمتها، وزعم بعضهم أنه أراد أول ظلامها، ويقال للظلمة التي بين المغرب والعشاء: فحمة، والتي بين العشاء والفجر: عسعسة.\nوقوله: (\"فَحُلُّوهُمْ\"). يريد كما قال الداودي: إذا ذهب بعض الظلمة وامتدادها أبصر الصبي حيث يذهب ولم يقع على شيء يصيب به بعض الشياطين، فيكون ذلك سببًا، كما أصيب قاتل الحية.\nفصل:\n(\"أَغْلِقْ بَابَكَ\"). رباعي، والباب مغلق لا مغلوق، وفي رواية: \"أجيفوا\" (^٥) وهو بمعنى الأول.\n_________\n(^١) رواه مسلم (٢٠١٣) كتاب الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٧٨٩.\n(^٣) \"عارضة الأحوذي\" ٨/ ٣.\n(^٤) رواه مسلم (٢٠١٣) كتاب الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء.\n(^٥) سيأتي برقم (٣٣١٦) باب خمس من الدواب فواسق، يقتلن في الحرم.","vol":"19","page":204},{"text":"فصل:\nجاء في البخاري في باب: خمس من الدواب فواسق. قال: \"الفويسقة ربما جرت الفتيلة فأحرقت أهل البيت\" (^١)، وفي رواية: \"تضرم\" (^٢). أي: تلهب وتحرق، يقال: ضَرِمت؛ بكسر الراء. وتضرَّمت وأَضْرَمَت وأضرَمْتُها أنا، وضرَّمتها: تشدد للمبالغة، وهو عام يدخل فيه نار السراج وغيره. فأما القناديل المعلقة فإن خيف حريق بسببها دخلت في الأمر بالإطفاء وإن أمن ذلك كما هو الغالب، فالظاهر أنه لا بأس بها؛ لانتفاء العلة. وسبب قوله هنا أنه - ﵇ - صلى على خمرة فجرت الفتيلة الفأرة. فأحرقت من الخمرة قدر الدرهم؛ فقال - ﵇ - ذلك، نبه عليه ابن العربي (^٣).\nفصل:\nالإيكاء: الشَّد، والوِكَاء: اسم ما يشد به فم القربة، وهو ممدود مهموز، فلذلك يجب أن يكون رباعيًا.\nفصل:\n(تخمير الإِنَاء): تغطيته.\nو(\"تعرض\"): بضم الراء وكسرها، يقال: عرضت الشيء أعرضه، بكسر الراء على قول الأكثرين، والأصمعيُّ يضمه وكذا يعقوب قال ابن التين: عامة أهل اللغة على الكسر إلا الأصمعي وابن فارس (^٤) فإنهما يضمانها في هذا خاصة.\n_________\n(^١) السابق\n(^٢) رواه مسلم (٢٠١٢) كتاب الأشربة، باب الأمر بتغطية الإناء ..\n(^٣) \"عارضة الأحوذي\" ٨/ ٤.\n(^٤) \"مجمل اللغة\" ٢/ ٦٥٩، مادة عرض.","vol":"19","page":205},{"text":"وقوله: (\"شَيْئًا\"). في رواية: \"عودًا\" (^١). وذلك عند عدم ما يجد ما يغطيه به، وهو مطلق في الآنية التي فيها شراب أو طعام. روى الأعمش، عن أبي صالح وأبي سفيان؛ عن جابر قال: جاء أبو حميد بقدح لبن من النقيع، فقال - ﵇ -: \"ألا خمرته\" (^٢).\nوللتخمير فوائد: صيانة من الشيطان والنجاسات والحشرات وغيرها ومن الوباء الذي ينزل في ليلة من السنة. كما جاء في الحديث \"إن في السنة ليلة -وفي رواية: يومًا- ينزل وباء فلا يمر بإناءٍ ليس عليه غطاء أو بسقاء ليس عليه وكاءٌ إلا نزل فيه ذلك الوباء\" (^٣)، قال الليث بن سعد: والأعاجم يتقون ذلك في كانون الأول (^٤). قال أبو حميد (^٥): إنا أمرنا بالأسقية أن توكأ ليلًا وبالأبواب أن تغلق ليلًا (^٦).\nوهذا التخصيص ليس في لفظ الحديث ما يدل عليه كما قاله النووي، والمختار عند الأصوليين، وهو مذهب الشافعي أن تفسير الصحابي إذا كان خلاف ظاهر اللفظ ليس بحجة ولا يلزم غيره من المجتهدين موافقته على تفسيره، وأما إذا كان في ظاهر الحديث ما يخالفه فإن كان مجملًا رجع إلى تأويله ويجب الحمل عليه؛ لأنه إذا كان مجملًا لا يحل له حمله على شيء إلا بتوقيف، وكذا لا يجوز تخصيص العموم بمذهب الراوي عندنا، والأمر بتغطية الإناء عام فلا يقبل\n_________\n(^١) سيأتي برقم (٥٦٠٥) كتاب الأشربة، باب شرب اللبن.\n(^٢) المصدر السابق.\n(^٣) رواه مسلم (٢٠١٤) كتاب الأشربة، باب في شرب النبيذ وتخمير الإناء.\n(^٤) \"المنتقى\" ٧/ ٢٤١.\n(^٥) ورد بهامش الأصل: كذا في مسلم.\n(^٦) رواه مسلم (٢٠١٠) كتاب الأشربة، باب الأمر بتغطية الإناء ..","vol":"19","page":206},{"text":"تخصيصه بمذهب الراوي بل يتمسك بالعموم (^١).\nوقد يقال: أبو حميد قال: أمرنا، وهذا رواية لا تفسير، وهو مرفوع على المختار ولا تنافي بين رواية أبي حميد والرواية الأخرى \"في يوم\"، إذ ليس في أحدهما نفي للآخر فهما ثابتان.\nفصل:\nجميع أوامر هذا الباب من باب الإرشاد إلى المصلحة الدنيوية كقوله تعالى: ﴿وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ﴾ [البقرة: ٢٨٢] وليس على الإيجاب وغايته أن يكون من باب الندب، بل قد جعله كثير من الأصوليين قسمًا منفردًا بنفسه عن الوجوب والندب، وينبغي للمرء امتثال أمره، فمن امتثل سلم من الضرر بحول الله وقوته، ومتى -والعياذ بالله- خالف إن كان عنادًا خلد فاعله في النار وإن كان عن خطأ أو غلط فلا يحرم شرب ما في الإناء أو أكله. وهذا يحقق لك أن المقصود الإرشاد.\nالحديث الثالث عشر:\nحديث صَفِيَّةَ بنت حيي في اعتكافه. سلف في الصوم (^٢).\nالحديث الرابع عشر:\nحديث سُلَيْمَانَ بْنِ صُرَدٍ قَالَ: كُنْتُ جَالِسًا مَعَ النَّبِيِّ - ﷺ - وَرَجُلَانِ\nيَسْتَبَّانِ، أحدهما احْمَرَّ وَجْهُهُ وَانْتَفَخَتْ أَوْدَاجُهُ، فَقَالَ النَّبِيُّ - ﷺ -:\n\"إِنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا ذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ باللهِ مِنَ الشَّيْطَانِ. ذهَبَ عَنْهُ مَا يَجِدُ\". قَالُوا لَهُ: إِنَّ النَّبِيَّ - ﷺ - قَالَ: \"تَعَوَّذْ باللهِ\n_________\n(^١) \"شرح مسلم\" ١٣/ ١٨٣.\n(^٢) سلف برقم (٢٠٣٥).","vol":"19","page":207},{"text":"مِنَ الشَّيْطَانِ\". فَقَالَ: وَهَلْ بِي جُنُونٌ؟! هذا الحديث يأتي في الأدب، وأخرجه مسلم أيضًا (^١).\nوالاستعاذة من الشيطان تذهب الغضب، وذلك أنه المزين له الغضب، وكل ما لا تحمد عاقبته فهي من أقوى السلاح على دفع كيده، وقد قال - ﵇ - في حديث أبي ذر: \"إذا غضب أحدكم وهو قائم فيلجلس فإن ذهب عنه وإلا فليضجع\" (^٢). وفي حديث عطية: \"الغضب من الشيطان وإن الشيطان خلق من النار وإنما تطفئ النار بالماء، فإذا غضب أحدكم فليتوضأ\" (^٣). وعن أبي الدرداء: \"أقرب ما يكون العبد من غضب الله إذا غضب\". وقال بكر بن عبد الله: أطفئوا نار الغضب بذكر نار جهنم. وفي بعض الكتب: قال الله تعالى: \"ابنَ آدم اذكرني إذا غضبتَ أذكرك إذا غضبتُ\" (^٤).\nوروى الجوزي في \"ترغيبه\": عن معاوية بن قرة قال: قال إبليس: أنا جمرة في جوف ابن آدم إذا غضب حميته، وإذا رضي منيته.\nولما قال عثمان بن أبي العاصي: يا رسول الله، أوصني قال: \"لا تغضب\" فأعاد عليه فقال: \"لا تغضب\". قال عثمان: فنظرت فإذا رأس كل شر الغضب (^٥).\n_________\n(^١) سيأتي برقم (٦٠٤٨)، ورواه مسلم (٢٦١٠).\n(^٢) رواه أبو داود (٤٧٨٢).\n(^٣) السابق (٤٧٨٤).\n(^٤) رواه أبو نعيم في \"حلية الأولياء\" ٨/ ١٤٤.\n(^٥) رواه أحمد ٥/ ٣٧٣، وعبد الرزاق ١١/ ١٧٨ (٢٠٢٨٦)، والبيهقي ١٠/ ١٠٥ من طريق حميد بن عبد الرحمن عن رجل من أصحاب النبي - ﷺ -، ورواه مالك مرسلا ٢/ ٩٠٥، عن حميد بن عبد الرحمن أن رجلا .. الحديث.","vol":"19","page":208},{"text":"وقال الحسن: ابن آدم كلما غضبت وثبت أوشك أن تثب وثبة تقع منها في النار.\nو(الأَوْدَاجُ): جمع ودج، وإنما هما ودجان، وهما العرقان اللذان يقطعهما الذابح، وذكرهما بلفظ الجمع كقوله تعالى: ﴿وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ﴾ [الأنبياء: ٧٨] أو لأن كل قطعة من الودج تسمى ودجا كما جاء في الحديث: (أَزْج الحواجب).\nوقول الرجل: أبي جنون؟ يحمل على أنه كان من جفاة العرب، أو ممن لم يتفقه في الدين أو من المنافقين. ذكره المنذري.\nالحديث الخامس عشر:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ صَلَّى صَلَاةً فَقَالَ: \"إِنَّ الشَّيْطَانَ عَرَضَ لِي، فَشَدَّ عَلَيَّ يَقْطَعُ الصَّلَاةَ عَلَيَّ، فَأَمْكَنَنِي اللهُ مِنْهُ\". فَذَكَرَهُ، وسلف في الصلاة (^١).\nالحديث السادس عشر:\nحديثه أيضًا: \"إِذَا نُودِيَ بِالصَّلَاةِ أَدْبَرَ الشَّيْطَانُ وَلَهُ ضُرَاطٌ\". الحديث وسلف فيه أيضًا (^٢).\nالحديث السابع عشر:\nحديثه أيضًا من حديث الأَعْرَجِ، قَالَ: قَالَ رسول الله - ﷺ -: \"كُلُّ بَنِي آدَمَ يَطْعُنُ الشَّيْطَانُ فِي جَنْبَيْهِ بِإِصْبَعِهِ حِينَ يُولَدُ، غَيْرَ عِيسَى ابن مَرْيَمَ، ذَهَبَ ليَطْعن فَطَعَنَ فِي الحِجَابِ\".\nهذا الحديث أخرجه في موضع آخر (^٣)، من حديث جلاس عنه:\n_________\n(^١) سبق برقم (٤٦١).\n(^٢) سلف برقم (٦٠٨).\n(^٣) وسيأتي برقم (٣٤٣١).","vol":"19","page":209},{"text":"\"كل بني آدم قد طعن الشيطان فيه غير عيسى فإنه حين ولد جعل له دون طعنته حجابًا فأصاب الحجاب ولم يصبها\". وفي موضع لفظ آخر: \"ما من مولود يولد إلا والشيطان يمسه حين يولد فيستهل صارخًا من مس الشيطان إياه إلا مريم وابنها\". ثم يقول أبو هريرة: اقرءوا إن شئتم: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ وأخرجه مسلم أيضًا (^١).\nفصل:\n\"الْحِجَابِ\" هنا: المشيمة، كما قاله ابن الجوزي.\nوفيه: فضيلة ظاهرة لسيدنا عيسى - ﷺ -، قال القرطبي: يشعر الشيطان بالتسليط والتمكن فمنعها الله منه؛ ببركة دعوة أمها حنة بنت فاقود امرأة عمران بن حاثان حين قالت: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ﴾ (^٢).\nوروى عبد الرزاق في \"تفسيره\" عن المنذر بن النعمان الأفطس، سمع وهب بن منبه يقول: لما ولد عيسى أتت الشياطين إبليس فقالوا: أصبحت الأصنام منكسة. فقال: هذا حادث مكانكم. وطار حتى بلغ خافقي الأرض فلم يجد شيئًا، ثم جاء البحار فلم يقدر على شيء ثم طار فوجد عيسى قد ولد عند مزود حمار، وإذ الملائكة قد حفت به، فرجع إليهم؛ فقال: إن نبيا قد ولد البارحة ولا حملت أنثى ولا وضعت قط إلا وأنا بحضرتها إلا هذِه، فأيسوا من أن تعبد الأصنام بهذِه الليلة. وفي لفظ: بعد هذِه الليلة، ولكن ائتوا بني آدم بالخفة والعجلة (^٣).\n_________\n(^١) مسلم (٢٣٦٦).\n(^٢) \"المفهم\" ٦/ ١٧٧.\n(^٣) \"تفسير عبد الرزاق\" ١/ ١٢٦ (٣٩٢).","vol":"19","page":210},{"text":"وقوله: (إلا هذِه) يخالف ما سلف في الصحيح إلا أن يؤول.\nوروى عبد بن حميد في \"تفسيره\" عن إبراهيم بن الحكم، عن أبيه، عن عكرمة، عن ابن عباس قال: لولا أنها قالت: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا﴾ إذن لم يكن لها ذرية (^١).\nفصل:\nأشار القاضي إلى أن جميع الأنبياء يشاركون عيسى في ذلك - ﷺ - (^٢).\nوقال القرطبي: إنه قول قتادة: لما أراد أن يطعن جعل بينهما حجاب فأصاب الطعنة الحجاب ولم يتعد لها منه شيء. قال علماؤنا: وإن لم يكن كذلك لبطلت الخصوصية ولا يلزم من نخسه إضلال الممسوس وإغواؤه، فإن ذلك ظن فاسد فلم يعرض الشيطان لخواص الأولياء بأنواع الإغواء والمفاسد ومع ذلك فقد عصمهم بقوله: ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ﴾ (^٣) [الحجر: ٤٢].\nالحديث الثامن عشر:\nحديث عَلْقَمَةَ: قَدِمْتُ الشَّامَ فقال: أَفِيكُمُ الذِي أَجَارَهُ اللهُ مِنَ الشَّيْطَانِ عَلَى لِسَانِ نَبِيِّهِ؟ يعني، عمارًا؛ يجوز أن يكون قاله لقوله - ﵇ -: \"يدعوهم إلى الجنة ويدعونه إلى النار\" (^٤) أو يكونوا شهد له أن الله أجاره من الشيطان.\n_________\n(^١) كما في \"الدر المنثور\" ٢/ ٣٥.\n(^٢) \"إكمال المعلم\" ٧/ ٣٣٧.\n(^٣) \"المفهم\" ٦/ ١٧٨.\n(^٤) \"صحيح ابن حبان\" ١٥/ ٥٥٣ - ٥٥٤.","vol":"19","page":211},{"text":"الحديث التاسع عشر: وَقَالَ اللَّيْثُ: حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، أَنَّ أَبَا الأَسْوَدِ أَخْبَرَهُ عن عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْمَلَائِكَةُ تَتَحَدَّثُ فِي العَنَانِ -وَالْعَنَانُ: الغَمَامُ- بِالأَمْرِ يَكُونُ فِي الأَرْضِ\".\nالحديث وقد ساقه في ذكر الملائكة كما مضى مسندًا عن ابن أبي مريم: أنا الليث به، وقد أسلفنا الكلام عليه هناك، قال ابن الأعرابي: قَرَرْتُ الكلام في أذن الأبكم إذا وضعتَ فاك على سماخه فنفثته فيه (^١).\nوقال الهروي: إنه ترديدك الكلام في أذن الأبكم حتى يفهمه. قال: ومن رواه: كقَرِّ الدجاجة أراد صوتها إذا قطعته (^٢).\nوقوله: (\"كما تقر القارورة\"). يريد: تضييق رأس القارورة برأس الوعاء الذي يفرغ منه فيها.\nوقوله: (\"يقرها في أُذُنِ الكَاهِنِ\"). قاله الداودي: يلقها كما يستقر الشيء في قراره.\nوقال الشيخ أبو الحسن: ظاهره أن له حسًّا كحس القارورة عند تحريكها مع أخرى أي: على صفاه. كذا يفهم من قوله: كقر الدجاجة أي: كما يسمع صوتها.\n_________\n(^١) تداخل كلام ابن الأعرابي في الجملة السابقة مع كلام شمر، كما في المصادر؛ فشمر يقول: قَرَرْتُ الكلامَ في أُذُنِه أَقُرُّه قَرًّا: وهو أَنْ تَضَع فاكَ على أُذُنِه فتَجْهَرَ بكَلامِكَ كما يُفْعَل بالأَصَمّ. وابن الأعرابي يقول -كما في المصادر: القَرُّ: تَرْدِيدُك الكَلامَ في أُذُنِ الأَبْكَمِ حَتَّى يَفْهَمَه.\n(^٢) كما في \"النهاية في غريب الحديث والأثر\" ٤/ ٣٩.","vol":"19","page":212},{"text":"ويقال بالزاي وهو ما يسمع من حسيس الزجاجة حين يحرك بها على شيء؛ وقال ابن فارس: القر: صب الكلام في الأذن، والاستقرار: التمكن (^١)، وضبط: فيقُرها في رواية بضم القاف وهو الصحيح. كما قال ابن التين، كما تقرر من أن فَعَّل متعد يضعف بالضم إلا أحرف بينوها ليس هذا منها.\nالحديث العشرون: حديث أَبِي هُرَيْرَةَ - ﵁ -: \"التثَاؤُبُ مِنَ الشَّيْطَانِ\".\nوقد سلف في الصلاة (^٢)، والمعنى: فيه تحذير السبب الذي يتولد منه التثاؤب، وأضيف إلى الشيطان؛ لأنه الذي يعطي النفس شهوتها من الطعام ويزين له ذلك، فإذا قال: \"ها\" يعني إذا بلغ في التثاؤب ضحك الشيطان فرحًا بذلك.\nوقال الداودي: إن فتح فاه ولم يصله بَسَقَ فيه، وإن قال: \"ها\" ضحِك منه.\nالحادي والعشرون:\nحديث عَائِشَةَ - ﵂ -: لَمَّا كَانَ يَوْمَ أُحُدٍ هُزِمَ المُشْرِكُونَ، فَصَاحَ إِبْلِيسُ: أي عِبَادَ اللهِ، أُخْرَاكُمْ .. الحديث ذكره في المغازي ويأتي هناك وفي الديات والمناقب (^٣).\nومعنى: (ما احتجزوا حتى قتلوه): ما تركوه، يقال لكل من ترك شيئًا: احتجز عنه.\nوقوله: (غفر الله لكم). عذرهم حين قتلوا أباه وهم يظنونه كافرًا.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٢٧، مادة: (قر).\n(^٢) لم أقف عليه في الصلاة عند البخاري، ولعله سلف في شرح المصنف.\n(^٣) يأتي برقم (٣٨٢٤، ٤٠٦٥، ٦٨٩٠).","vol":"19","page":213},{"text":"الحديث الثاني بعد العشرين:\nحديث عَائِشَة ﵂ في الالتفات. سلف في الصلاة (^١).\nوالبخاريُّ رواه عن شيخين: سليمان بن عبد الرحمن وأبي المغيرة، واسمه عبد القدوس بن الحجاج الخولاني الحمصي، روى عنه البخاري هنا، وروي عن إسحاق -غير منسوب- عنه، ويقال: إنه إسحاق بن منصور الكوسج. وروى مسلم عن الكوسج، مات سنة اثنتي عشرة ومائتين.\nوأما أبو بكر عبد القدوس بن محمد بن عبد الكبير بن شعيب بن الحبحابي البصري، روى عنه البخاري في الردة منفردًا به. ليس لهما ثالث في الصحيحين، قاله الدمياطي.\nومعنى: (\"هو اختلاس يختلس الشيطان من صلاة أحدكم\") يعني: كأنه خطف شيئًا وظفر به. وفي بعض الأثر: إذا التفت في صلاة قال الله: \"أنا خير لك مما التفت إليه\" (^٢).\nالحديث الثالث بعد العشرين: حديث أَبِي قَتَادَةَ، قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ، وَالْحُلُمُ مِنَ الشَّيْطَانِ، فَإِذَا حَلَمَ أَحَدُكُمْ حُلُمًا يَخَافُهُ فَلْيَبْصُقْ عَنْ يَسَارِهِ وَلْيَتَعَوَّذْ باللهِ مِنْ شَرِّهَا، فَإِنَّهَا لَا تَضُرُّهُ\".\nهذا الحديث سيأتي في التعبير والطب (^٣)، وأخرجه مسلم بلفظ: \" إذا رأى أحدكم ما يحب لا يحدث بها إلا من أحب، وإذا رأى ما يكره فليتفل عن يساره ثلاثًا وليتعوذ بالله من شر الشيطان وشرها،\n_________\n(^١) سبق برقم (٧٥١).\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٢/ ٢٥٥ (٣٢٦٣) عن يحيى بن أبي كثير، وابن أبي الدنيا في \"التهجد وقيام الليل\" ص ٥١٠ (٥٠٦)؛ عن عطاء.\n(^٣) سيأتي برقم (٦٩٨٤، ٥٧٤٧).","vol":"19","page":214},{"text":"ولا يحدث بها أحدًا؛ فإنها لا تضره\" (^١). وللنسائي: \"إذا رأى أحدكم الذي يعجبه فليعرضه على ذي رأي ناصح فليتأول خيرًا (أو ليقل خيرًا) (^٢) \" (^٣). وأخرجه البخاري أيضًا من حديث أبي سعيد بنحوه (^٤)، وأخرجه مسلم من حديث جابر بلفظ: \"إذا رأى أحدكم الرؤيا يكرهها فليبصق عن يساره، وليستعذ بالله من الشيطان الرجيم ثلًاثا، وليتحول عن جنبه الذي كان عليه\" (^٥).\nفصل:\nقوله: (\"الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ\") يريد أنها بشارة منه؛ ليشكره عليها.\nويريد \"بالْحُلُمُ\": الرؤيا الكاذبة يريدها الشيطان؛ ليسيء ظنه ويحزنه ويقل حظه من شكر الله، ولذلك أمره بالبصق عن يساره. قال ابن الجوزي: والرؤيا والحلم بمعنى واحد؛ لأن الحلم ما يراه الإنسان في نومه، غير أن صاحب الشرع خص الخير باسم الرؤيا، والشر باسم الحلم، ولام الحلم ساكنة ومضمومة، وهو مصدر حلمت بفتحتين، وتجمع على أحلام في القلة، والكثير حلوم، وإنما جمع وإن كان مصدرًا لاختلاف أنواعه، وهو في الأصل عبارة عما يراه الرائي في منامه حسنًا كان أو مكروهًا، كما أسلفناه. وإضافته إلى الله إضافة اختصاص وإكرام؛ لسلامتها من التخليط وطهارتها عن حضور\n_________\n(^١) مسلم (٢٢٦١/ ٤) كتاب الرؤيا.\n(^٢) من (ص ١).\n(^٣) \"السنن الكبرى\" ٦/ ٢٢٦ (١٠٧٤٥).\n(^٤) سيأتي في التعبير (٦٩٨٥) باب الرؤيا من الله.\n(^٥) مسلم (٢٢٦٢) كتاب الرؤيا.","vol":"19","page":215},{"text":"الشيطان؛ لكونها مكروهة. وقيل: لأنها لا توافق الشيطان ويستحسنها لما فيها من شغل بال المسلم لا أن الشيطان يفعل شيئًا، ولا خالق إلا الله.\nوقوله: (\"فَإِذَا حَلَمَ\") هو بفتح اللام، قال ابن التين: وبضمها في المنام، وحلم عنه إذا عفا عنه بضمها. وحلم الأديم -بكسرها- إذا نتنت قبل أن تدبغ.\nوقوله: (\"فَلْيَبْصُقْ\") يريد: زجر الشيطان بذلك كرمي الجمار، وكما يفعل عند الشيء القذر يراه؛ ولا (شيء) (^١) أقذر من الشيطان. وذكر الشمال؛ لأن العرب عندها إتيان الشر كله من قبل الشمال، ولذلك سمتها الشؤمى، وكانوا يتشائمون مما جاء من قبلها من الطير. وأيضًا فليس فيها كبير عمل ولا بطش ولا أكل ولا شرب.\nفائدة:\nالرؤيا المكروهة هي التي تكون عن حديث النفس وشهواتها، وكذلك رؤيا التحزين والتهويل والتخويف يدخله الشيطان على الإنسان؛ ليهوش عليه في اليقظة.\nوقد يجمع هذان الشيئان، أعني: هموم النفس وتحزين الشيطان، وهذا النوع هو المأمور بالاستعاذة منه؛ لأنه من تخيلاته، فإذا فعل المأمور به صادقًا أذهب الله عنه ما أصابه من ذلك، وتحوله إلى الجانب الآخر؛ ليكمل استيقاظه وينقطع عن ذلك المنام المكروه. وسيأتي له تكملة في الرؤيا (^٢).\n_________\n(^١) من (ص ١).\n(^٢) يأتي برقم (٦٩٨٤) كتاب التعبير، باب الرؤيا من الله.","vol":"19","page":216},{"text":"الحديث الرابع بعد العشرين:\nحديث أَبِي هُرَيْرَةَ: \"مَنْ قَالَ: لَا إله إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيءٍ قَدِيرٌ. فِي يَوْمٍ مِائَةَ مَرَّةٍ، كَانَتْ لَهُ عَدْلَ عَشْرِ رِقَابِ، وَكُتِبَتْ لَهُ مِائَةُ حَسَنَةٍ، وَمُحِيَتْ عَنْهُ مِائَةُ سَيِّئَةٍ، وَكَانَتْ لَهُ حِرْزًا مِنَ الشَّيْطَانِ يَوْمَهُ ذَلِكَ حَتَّى يُمْسِيَ، وَلَمْ يَأْتِ أَحَدٌ بِأفضَلَ مِمَّا جَاءَ بِهِ، إِلَّا رجل عَمِلَ أَكْثَرَ مِنْ ذَلِكَ\".\nهذا الحديث أخرجه مسلم أيضًا والترمذي (^١)، زادا -والنسائي أيضًا (^٢) - \"ومن قال سبحان الله وبحمده في يوم مائة مرة حطت خطاياه ولو كانت مثل زبد البحر\". وجه إيراده للحرز من الشيطان بذلك.\nالحديث الخامس بعد العشرين:\nحديث سَعْدِ بْنِ أَبِي وَقَّاصٍ قال: استأذن عمر على رسول الله - ﷺ - وعنده نساء من قريش يكلمنه ويستكثرنه عالية أصواتهن، فلما اسْتَأْذَنَ عُمَرُ. قُمْنَ يَبْتَدِرْنَ الحِجَابَ، فَأَذِنَ لَهُ رَسُولُ اللهِ - ﷺ -، وَرَسُولُ اللهِ - ﷺ - يَضْحَكُ، فَقَالَ عُمَرُ: أَضْحَكَ اللهُ سِنَّكَ يَا رَسُولَ اللهِ. قَالَ: \"عَجِبْتُ مِن هؤلاء اللاَّتِي كُنَّ عِنْدِي، فَلَمَّا سَمِعْنَ صَوْتَكَ ابْتَدَرْنَ الحِجَابَ\". قَالَ عُمَر: فَأَنْتَ يَا رَسُولَ اللهِ كُنْتَ أَحَقَّ أَنْ يَهَبْنَ. ثُمَّ قَالَ: أي عَدُوَّاتِ أَنْفُسِهِنَّ، أَتَهَبْنَنِي وَلَا تَهَبْنَ رَسُولَ اللهِ - ﷺ -؟! قلْنَ نَعَمْ، أَنْتَ أَفَظُّ وَأَغْلَظ مِنْ رَسولِ اللهِ - ﷺ -. قَالَ رَسولُ اللهِ - ﷺ -: \"وَالَّذِي نَفسِي بِيَدِهِ مَا لَقِيَكَ الشَّيطَان قَطُّ سَالِكًا فَجًّا إِلَّا سَلَكَ فَجًّا غَيرَ فَجِّكَ\".\nوهذا الحديث رواه البخاري، عن علي بن عبد الله، ثنا يعقوب بن إبراهيم، ثنا أبي، عن صالح، عن ابن شهاب، أخبرني عبد الحميد بن\n_________\n(^١) مسلم (٢٦٩١)، والترمذي (٣٤٦٨).\n(^٢) \"السنن الكبرى\" ٦/ ٢٠٧.","vol":"19","page":217},{"text":"عبد الرحمن بن محمد بن سعد بن أبي وقاص، أخبرني عن أبيه: استأذن عمر.\nوهذا إسناد اجتمع فيه أربعةٌ تابعيون بعضهم عن بعض صالح بن كيسان فمن بعده، ورواه النسائي بنزول جدًّا رواه عن محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، عن أبيه، عن يزيد بن عبد الله بن الهاد، عن إبراهيم بن سعد، عن صالح، به (^١).\nوأخرجه أيضًا في الفضائل (^٢). وأخرجه النسائي أيضًا في \"يومه وليلته\" (^٣).\nفصل:\nمعنى (يستكثرنه): يطلبن كثيرًا من كلامه وجوابه، ويحتمل أن يكون من العطاء، يؤيده أنه ورد في رواية أنهن يردن النفقة.\nوقوله: (أَصْوَاتُهُنَّ) هو الصواب، وأصواتهم لا وجه له، وكذلك أصواتها.\nوكذا قوله: (\"التِي كُنَّ عِنْدِي\"). إلا أنها قرينة بالذي يعبر بها عن الجميع مثل قوله: ﴿وَخُضْتُمْ كَالَّذِي خَاضُوا﴾ [التوبة: ٦٩].\nوعلو أصواتهن يحمل على أنه قبل النهي عن رفع الصوت، أو يحمل على أنهن لاجتماعهن حصل لغط من كلامهن أو يكون فيهن من هي جهيرة الصوت كنعيم النحام أو يحمل على أنهن لما علمن عفوه وصفحه تسمحن في رفع الصوت.\n_________\n(^١) السابق ٥/ ٤١ - ٤٢ (٨١٣٠).\n(^٢) سيأتي برقم (٣٦٨٣) كتاب فضائل الصحابة، باب مناقب عمر بن الخطاب.\n(^٣) \"السنن الكبرى\" ٦/ ٦٠ (١٠٠٣٥).","vol":"19","page":218},{"text":"والفظاظة والغلظ: بمعنى واحد (^١)، وهي عبارة عن شدة الخلق وخشونة الجانب، وأفظ وأغلظ ليسا للمفاضلة، بل بمعنى فظ غليظ. وقيل: يصح حملها على المفاضلة، وأن القدر الذي بينهما في رسول الله - ﷺ - هو ما كان من إغلاظه على الكفار والمنافقين قال تعالى: ﴿جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ﴾ [التوبة: ٧٣].\nوفيه: فضل لين الجانب والرفق.\nومعنى: (ابتدرن الحجاب): استبقن إليه، والفج: الطريق الواسع، وقيل: هو الطريق بين الجبلين. قال عياض: يحتمل أنه ضرب مثلًا لبعد الشيطان وأعوانه عن عمر، وأنه لا سبيل لهم عليه (^٢)، أي: أنك إذا سلكت في أمر بمعروف أو نهي عن منكر تنفذ فيه ولا تتركه، فيئس الشيطان من أن يوسوس فيه له بتركه ويسلك غيره، ليس المراد به الطريق على الحقيقة؛ لأن الله تعالى قال: ﴿يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ﴾ فلا مخافة أذى يصيبه في فج؛ لأنه لا يراه.\nالحديث السادس بعد العشرين:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذا اسْتَيْقَظَ أَحَدُكمْ مِنْ مَنَامِهِ فَتَوَضَّأَ فَلْيَسْتَنْترْ ثَلَاثًا، فَإِنَّ الشَّيْطَانَ يَبِيتُ عَلَى خَيْشُومِهِ\".\nوالخَيْشُوم: الأنف. وقال الداودي: هما المنخران.\nوقوله: (\"فَلْيَسْتَنْثِرْ\"): يدخل فيه فليستنشق؛ لأن الاستنثار لا يكون إلا بعده.\n_________\n(^١) ورد بهامش الأصل: قوله: (بمعنى واحد). فيه نظر فقد قال في \"الكشاف\" في تفسير قوله تعالى: ﴿وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ﴾ [آل عمران: ١٥٩] ما نصه فظًّا أي جافيًا، غليظ القلب: قاسيه. انتهى بدعوى تراد فيهما ليس ظاهر. ا. هـ\n(^٢) \"إكمال المعلم\" ٧/ ٤٠٢.","vol":"19","page":219},{"text":"<span data-type='title' id=toc-2264>١٢ - باب ذِكْرِ الجِنِّ وَثَوَابِهِمْ وَعِقَابِهِمْ</span>\nلِقَوْلِهِ - ﷿-: ﴿يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا﴾ إلى قَوْلِهِ: ﴿عَمَّا يَعْمَلُونَ﴾ [الأنعام: ١٣٠ - ١٣٢]. ﴿بَخْسًا﴾ [الجن: ١٣]: نَقْصًا. قَالَ مُجَاهِدٌ: ﴿وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا﴾ [الصافات: ١٥٨] قَالَ كُفَّارُ قُرَيْشٍ: المَلَائِكَةُ بَنَاتُ اللهِ، وَأُمَّهَاتُهُمْ بَنَاتُ سَرَوَاتِ الجِنِّ. قَالَ اللهُ: ﴿وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ﴾ [الصافات: ١٥٨]: ستُحْضَرُ لِلْحِسَابِ. ﴿جُنْدٌ مُحْضَرُونَ﴾ [يس: ٧٠]: عِنْدَ الحِسَابِ.\n\n٣٢٩٦ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ الأَنْصَارِيِّ، عَنْ أَبِيهِ أَنَّهُ أَخْبَرَهُ، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - قَالَ لَهُ: «إِنِّي أَرَاكَ تُحِبُّ الغَنَمَ وَالْبَادِيَةَ، فَإِذَا كُنْتَ فِي غَنَمِكَ وَبَادِيَتِكَ فَأَذَّنْتَ بِالصَّلَاةِ، فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ، فَإِنَّهُ لَا يَسْمَعُ مَدَى صَوْتِ المُؤَذِّنِ جِنٌّ وَلَا إِنْسٌ وَلَا شَيْءٌ إِلاَّ شَهِدَ لَهُ يَوْمَ القِيَامَةِ». قَالَ أَبُو سَعِيدٍ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٦٠٩ - فتح ٦/ ٣٤٣]\nالشرح:\nقرأ الأعرج وابن أبي إسحاق: ﴿يَأْتِكُم﴾ بالتاء، (والباقون: بالياء) (^١).\nواختُلف في الجن هل أرسل إليهم رسول أم لا؟ فقال عبيد بن سليمان: سئل الضحاك عن الجن هل كان فيهم مؤمن قبل أن يبعث النبي - ﷺ -؟ فقال: ألم تسمع قول الله -﷿-: ﴿يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ\n_________\n(^١) من (ص ١).","vol":"19","page":220},{"text":"يَأْتِكُمْ رُسُلٌ مِنْكُمْ﴾ [الأنعام: ١٣٠] يعني: رسلًا من الإنس ورسلًا من الجن (^١).\nوفي \"تفسير الضحاك الكبير\": أرسل إلى الجن نبي اسمه يوسف.\nوروى البزار في مسنده: قال - ﵇ -: \"النبي يبعث إلى قومه، وأنا بعثت إلى الجن والإنس\" (^٢). وقال الكلبي: كانت الرسل قبل مبعث رسول الله يبعثون إلى الجن والإنس جميعًا (^٣). وقال مجاهد: الرسل من الإنس والنذر من الجن. ثم قرأ: ﴿وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ﴾ (^٤).\nيعني أن الجن يستمعون دينهم من الرسل ويبلغونه إلى سائر الجن وهم النذر، كالذين استمعوا القرآن فتلقوه قومهم فهم رسل إلى قومهم. وقال أهل المعاني: لم يكن من الجن رسول وإنما هم من الإنس خاصة. وهذا كقوله: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ [الرحمن: ٢٢] وإنما يخرج من الملح دون العذب، ذكره الثعلبي، وذكر علي بن حمزة (^٥) في كتاب \"التنبيهات\": أن المرجان يخرج أيضًا من العذب.\n_________\n(^١) \"تفسير الطبري\" ٥/ ١٣٠ (١٣٨٩٩).\n(^٢) رواه البزار كما في \"كشف الأستار\" (٢٤٤١).\nقال البزار: لا نعلم قوله: \"بعثت إلى الجن والانس\"؛ إلا في هذا الحديث، بهذا الإسناد.\nقال الهيثمي في \"المجمع\" ٨/ ٢٥٨: وفيه من لم أعرفهم.\n(^٣) \"تفسير البغوي\" ٣/ ١٩٠، \"تفسير القرطبي\" ٧/ ٨٦.\n(^٤) \"تفسير البغوي\" ٣/ ١٩٠، \"تفسير القرطبي\" ٧/ ٨٦.\n(^٥) هو علي بن حمزة أبو نعيم البصري كما ثم البغدادي الأديب اللغوي المتوفى سنة ٣٧٥ هـ، له من التصنيف \"التنبيهات على أغاليط الرواة\" في مجلد، وهو الكتاب الذي عزا إليه المصنف، وأيضا: \"الرد على ابن ولاد النحوي في المقصور والممدود\".\n\"الرد على أبي زياد الكلابي\". \"الرد على أبي عبيد القاسم بن سلام\". \"الرد على =","vol":"19","page":221},{"text":"وقال إسماعيل الجُوزي في \"تفسيره\" قال قوم: في الجن رسل. مستدلين بالآية الكريمة. وقال أكثر أهل العلم: الرسل من الإنس ومن أولئك النذر وقد سلف، وقيل: إن من الجن شياطين ومن الإنس شياطين، فإذا عيي شيطان الجن من المؤمن استعان بشيطان الإنس عليه. يؤيده ما رواه أبو ذر قال لي رسول الله - ﷺ -: \"يا أبا ذر هل تعوذت بالله من شيطان الانس والجن؟ \". قلت: وهل للإنس شيطان؟ قال: \"نعم، وهي شر من شياطين الجن\" (^١).\nوقال الزجاج: قوله: ﴿رُسُلٌ مِنْكُمْ﴾؛ لأن الجماعة تعقل وتخاطب، فالرسل هم بعض من يعقل.\nواختلف في مؤمنيهم: هل يدخل الجنة أم لا؟\nفالشافعي وغيره يقولون: نعم، استدلالًا بقوله تعالى: ﴿وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا﴾ [الأنعام: ١٣٢] بعد ذكره الجن والإنس، وبقوله تعالى: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (٤٦)﴾ [الرحمن: ٤٦] وبقوله: ﴿لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ﴾ [الرحمن: ٥٦] قالوا: فلو لم يدخلوا الجنة لما قال هذا.\nوأما أبو حنيفة: فعنه روايتان: الأولى: التردد. وقال: لا أدري مصيرهم. الثانية: قال: يصيرون يوم القيامة ترابًا؛ لقوله: ﴿وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ﴾ [الأحقاف: ٣١].\n_________\n= أبي علي الشيباني في نوادره\". \"الرد على إصلاح المنطق لابن السكيت\". \"الرد على ثعلب في الفصيح\". \"الرد على كتاب الحيوان للجاحظ\". \"الرد على كتاب النبات لأبي حنيفة الدينوري\". \"كتاب الآباء والأمهات\". \"نوادر في النحو\". انظر: \"هدية العارفين\" ١/ ٣٦٤.\n(^١) رواه النسائي ٨/ ٢٧٥، وأحمد ٥/ ١٧٨.","vol":"19","page":222},{"text":"ونقل القرطبي؛ عن عمر بن عبد العزيز والزهري والكلبي ومجاهد: مؤمنو الجن في ربض ورياض جانب الجنة وليسوا فيها (^١).\nواختلف فيهم هل يأكلون حقيقة أم لا؟ فزعم بعضهم أنهم يأكلون ويغتذون بالشم. ويرده ما في الحديث يصير العظم كأوفر ما كان لحمًا والروث لدوابهم (^٢). ولا يصير كذلك إلا للآكل حقيقة، وهو المرجح عند جماعة العلماء. ومنهم من قال: هم طائفتان: طائفة تشم، وطائفة تأكل. وقال ابن التين: قوله: ﴿رُسُلٌ مِنْكُمْ﴾ والرسل من الإنس خاصة، وعنه جوابان:\nأحدهما: أنه روي عن ابن عباس: الجن الذين لقوا قومهم فبلغوهم يعني: الذين ﴿فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا﴾ فهم بمنزلة الرسل إلى قومهم؛ لأنهم بلغوهم (^٣). وكذا قال مجاهد: الرسل في الإنس، والنذارة في الجن (^٤).\nثانيهما: أنه لما كانت الجن والإنس مما يخاطب ويعقل قيل: ﴿أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ﴾ [الأنعام: ١٣٠] وإن كانت الرسل من الإنس خاصة. قال: والأكثرون على أنهم يدخلون الجنة.\nفصل:\nأثر مجاهد أخرجه ابن جرير من حديث ابن أبي نجيج عنه بزيادة: فقال أبو بكر: من أمهاتهن، فقالوا: بنات سروات الجن، يحسبون أنهم خلقوا مما خلق منه إبليس (^٥).\n_________\n(^١) \"تفسير القرطبي\" ١٩/ ١٨٧.\n(^٢) رواه الطبراني ١٠/ ٦٣، بلفظ مقارب.\n(^٣) \"تفسير الطبري\" ٥/ ٣٤٥ (١٣٩٠٠)، \"تفسير القرطبي\" ٧/ ٨٦.\n(^٤) سبق تخريجه.\n(^٥) \"تفسير الطبري\" ١٠/ ٥٣٥ (٢٩٦٥٤).","vol":"19","page":223},{"text":"وفي \"تفسير عبد بن حميد\" عنه: الجنة بطن من بطون الملائكة. وروى ابن جرير، عن قتادة: قالت اليهود لعنهم الله: إن الله -﷿- تزوج إلى الجن فخرج منها الملائكة (^١).\nقوله: (سروات الجن): يعني خيرات نسائهم؛ لأنهن بنات ساداتهم؛ لأن سروات: جمع سراة، وسراة جمع سري، وهو نادر شاذ؛ لأن فعلات لا يجمع على فعلة.\nفصل:\nحديث أَبَي سعِيدٍ الخُدْرِيِّ. سلف في الأذان (^٢).\nومالك رواه عن عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة (^٣)، كذا ذكره عنه هناك وهنا، وهو من أفراد البخاري، وكذا انفرد بأخيه محمد بن عبد الله بن عبد الرحمن بن الحارث بن أبي صعصعة عمرو بن زيد بن عوف بن مبذول بن عمرو بن غنم بن مازن بن النجار بن ثعلبة بن عمرو بن الخزرج. وكذا انفرد بأبيهما عبد الله بن عبد الرحمن وقيس بن أبي صعصعة كان على الساقة يوم بدر، وإخوته: أبو كلاب وجابر والحارث بنو أبي صعصعة، شهدوا أحدًا، وقتل أبو كلاب وجابر يوم مؤتة مع جعفر بن أبي طالب، وقتل الحارث يوم اليمامة، وقتل ابن أخيهم الحارث بن سهم بن أبي صعصعة يوم الطائف شهيدًا، ومات شيخ مالك سنة تسع وثلاثين ومائة، وقولي: وقتل أبو كلاب وجابر يوم مؤتة هو ما ذكره الدمياطي هنا بخطه. وذكر في الأذان بخطه أن جابرًا قتل يوم اليمامة.\n_________\n(^١) \"تفسير الطبري\" ١٠/ ٥٣٥ (٢٩٦٥٥).\n(^٢) سبق برقم (٦٠٩).\n(^٣) \"الموطأ\" ص ٦٦.","vol":"19","page":224},{"text":"<span data-type='title' id=toc-2265>١٣ - باب (^١) قَوْلِ الله تعالى: ﴿وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ﴾ إِلَى قَوْلِهِ: ﴿مُبِينٍ﴾ [الأحقاف: ٢٩: ٣٢]</span>\n﴿مَصْرِفًا﴾ [الكهف: ٥٣]: مَعْدِلًا ﴿صَرَّفْنَا﴾ أَيْ: وَجَّهْنَا.\nالشرح:\nقال زر بن حبيش فيما نقله ابن التين: كانوا تسعة (^٢).\nو(النَفَر) في اللغة من الثلاثة إلى العشرة، وقيل: ما بين الثلاثة إلى العشرة. فكأنه اختلف في الثلاثة هل يقال فيهم نفر.\nوقال السهيلي: يقال: هم جن نصيبين (^٣).\nويروى: جن الجزيرة.\nوروى ابن أبي الدنيا أنه - ﵇ - قال في هذا الحديث، وذكر فيه جن نصيبين فقال: \"رفعت إليَّ حتى رأيتها فدعوت الله أن يكثر مطرها وينضر شجرها ويعذب نهرها\" (^٤).\nويقال: كانوا سبعة وكانوا يهود فأسلموا.\n_________\n(^١) قال ابن حجر في \"الفتح\" ٦/ ٣٤٧: لم يذكر المصنف في هذا الباب حديثًا، واللائق به حديث ابن عباس الذي تقدم في صفة الصلاة في توجه النبي - ﷺ - إلى عكاظ واستماع الجن لقراءته. اهـ.\n(^٢) \"تفسير الطبري\" ١١/ ٢٩٧ (٣١٣١١).\n(^٣) \"الروض الأنف\" ١/ ٢٣٦.\nوجاء في هامش الأصل: نصيبين من الجزيرة.\n(^٤) \"الهواتف\" ص ٥٩ (٧٤) وانظر: \"الروض الأنف\" ٢/ ١٨٠.","vol":"19","page":225},{"text":"وكذلك قال: ﴿أُنْزِلَ مِنْ بَعْدِ مُوسَى﴾ وهم: ماسر، ومامر، وميشا، وماشي، والأحقب (^١).\nذكر هؤلاء الخمسة ابن دريد.\nومنهم: عمرو بن جابر. ذكره ابن سلام في تفسيره عن ابن مسعود (^٢).\nومنهم: زوبعة. ذكره ابن أبي الدنيا.\nومنهم: سرق.\nوفي \"تفسير عبد\": كانوا من نينوى وافوه بنخلة وقيل: بشعب الحجون (^٣).\n_________\n(^١) جاء في هامش الأصل: الذي رأيته في نسختي من \"الروض\": شاصر، وماصر، ومنشى وماشي.\n(^٢) ذكره السهيلي في \"الروض الأنف\" ٢/ ١٨٠؛ وعزاه لابن سلام.\n(^٣) انظر: \"تفسير ابن كثير\" ١٣/ ٤٤.","vol":"19","page":226},{"text":"<span data-type='title' id=toc-2266>١٤ - باب قَوْلِ الله تَعَالَى: ﴿وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ﴾ [البقرة: ١٦٤]</span>\nقَالَ ابن عَبَّاسٍ: الثُّعْبَانُ: الحَيَّةُ، الحية الذَّكَرُ مِنْهَا، يُقَالُ: الحَيَّاتُ أَجْنَاسٌ: الجَانُّ، وَالأَفَاعِي، وَالأَسَاوِدُ. ﴿آخِذٌ بِنَاصِيَتِهَا﴾ [هود: ٥٦]: فِي مِلْكِهِ وَسُلْطَانِهِ، يُقَالُ: ﴿صَافَّاتٍ﴾: بُسُطٌ أَجْنِحَتَهُنَّ. ﴿وَيَقْبِضْنَ﴾ [الملك: ١٩]: يَضْرِبْنَ بِأَجْنِحَتِهِنَّ.\n\n٣٢٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَخْطُبُ عَلَى المِنْبَرِ يَقُولُ: «اقْتُلُوا الحَيَّاتِ، وَاقْتُلُوا ذَا الطُّفْيَتَيْنِ وَالأَبْتَرَ، فَإِنَّهُمَا يَطْمِسَانِ الْبَصَرَ، وَيَسْتَسْقِطَانِ الحَبَلَ». [٣٢٩٨، ٣٢٩٩، ٣٣١٠، ٣٣١١، ٣٣١٢، ٣٣١٣، ٤٠١٦، ٤٠١٧ - مسلم: ٢٢٣٣ - فتح ٦/ ٣٤٧]\n\n٣٢٩٨ - قَالَ عَبْدُ اللهِ: فَبَيْنَا أَنَا أُطَارِدُ حَيَّةً لأَقْتُلَهَا، فَنَادَانِي أَبُو لُبَابَةَ: لَا تَقْتُلْهَا.\nفَقُلْتُ: إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ أَمَرَ بِقَتْلِ الحَيَّاتِ. قَالَ: إِنَّهُ نَهَى بَعْدَ ذَلِكَ عَنْ ذَوَاتِ البُيُوتِ، وَهْيَ العَوَامِرُ. [انظر: ٣٢٩٧ - مسلم: ٢٢٣٣ - فتح ٦/ ٣٤٧]\n\n٣٢٩٩ - وَقَالَ عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ: فَرَآنِي أَبُو لُبَابَةَ أَوْ زَيْدُ بْنُ الخَطَّابِ.\nوَتَابَعَهُ يُونُسُ، وَابْنُ عُيَيْنَةَ، وَإِسْحَاقُ الكَلْبِيُّ، وَالزُّبَيْدِيُّ.\nوَقَالَ صَالِحٌ وَابْنُ أَبِي حَفْصَةَ وَابْنُ مُجَمِّعٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ: رَآنِي أَبُو لُبَابَةَ وَزَيْدُ بْنُ الخَطَّابِ. [٣٢٩٧ - مسلم: ٢٢٣٣ - فتح ٦/ ٣٤٧]\nذكر فيه حديث هِشَامِ بْنِ يُوسُفَ، أنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يخْطُبُ عَلَى المِنْبَرِ يَقُولُ: \"اقْتُلُوا الحَيَّاتِ، وَاقْتُلُوا ذَا الطُّفْيَتَيْنِ وَالأَبْتَرَ، فَإِنَّهُمَا يَطْمِسَانِ البَصَرَ، وَيَسْتَسْقِطَانِ الحَبَلَ\".","vol":"19","page":227},{"text":"قَالَ عَبْدُ اللهِ: فَبَيْنَا أَنَا أُطَارِدُ حَيَّةً لأَقْتُلَهَا، فَنَادَانِي أَبُو لُبَابةَ: لَا تَقْتُلْهَا.\nفَقُلْتُ: إِنَّ رَسُولَ اللهِ - ﷺ - قَد أَمَرَ بِقَتْلِ الحَيَّاتِ. قَالَ: إِنَّهُ نَهَى بَعْدَ ذَلِكَ عَنْ ذَوَاتِ البُيُوتِ. وَهْيَ العَوَامِرُ.\nوَقَالَ عَبْدُ الرَّزَّاقِ، عَنْ مَعمَرٍ: فَرَآنِي أَبُو لبَابَةَ أَوْ زَيْدُ بْنُ الخَطَّابِ. وَتَابَعَهُ يُونُسُ، وَابْنُ عُيَيْنَةَ، وَإِسْحَاقُ الكَلْبِيُّ، وَالزُّبَيْدِيُّ.\nوَقَالَ صالِحٌ وَابْنُ أَبِي حَفْصَةَ وابْنُ مُجَمِّعٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمِ، عَنِ ابن عُمَرَ: رَآنِي أبو لُبَابَةَ وَزَيْدُ بْنُ الخَطَّابِ.\nالشرح:\n(الدَابَّة): ما كانت له نفس، يقال: في البحر ستمائة أمة وفي البر أربعمائة، وأول ما يهلك منها الجراد. وذكر أن عمر بن الخطاب أبطأ عليه الجراد سنة من السنين فخاف الساعة، فأرسل البرد في الآفاق حتى أتى بشيء منه فسكن جأشه.\nوأثر ابن عباس أخرجه ابن جرير في \"تفسيره\" من حديث شهر بن حوشب عنه في قوله تعالى: ﴿فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ﴾. يقول مبين: له خلق حية (^١).\nو(الْحَيَّاتُ): جمع حية يقع على الذكر والأنثى، وإنما دخلته الهاء؛ لأنه واحد كدجاجة.\nوقد روي عن العرب: رأيت حيًّا على حية. أي: ذكرًا على أنثى (^٢).\nوقول البخاري: (يقال: الحَيات أَجْنَاسٌ ..) إلى آخره قال ابن خالويه: ليس في كلام العرب أسماء الحيات وصفاتها، إلا ما أذكره،\n_________\n(^١) \"تفسير الطبري\" ٩/ ٤٤٠.\n(^٢) \"الصحاح\" ٦/ ٢٣٢٤، مادة: حيا.","vol":"19","page":228},{"text":"وعدد لها نحو سبعين اسمًا منها: الشجاع، الأرقم، الأسود، الأفعى، الأبتر، الأعيرج، الأصلة، الأصل، الجاث، والجنان، والجأن -بالهمز- والأصم، والجرارة، والرملا. وذكر الجاحظ أيضًا أنواعها، وبينها منها: المكللة الرأس طولها شبران أو ثلاثة، إن حاذى جُحْرها طائر سقط، ولا يحس بها حيوان إلا هرب، فإن قرب منه حذر ولم يتحرك، وتقتل بصفيرها، ومن وقع عليه نظرها مات، ومن نهشته ذاب في الحال، ومات كل من قرب من ذلك الميت من الحيوان، فإن مسها بعصا هلك بواسطة العصا، ولهذا قيل إن رجلًا طعنها برمح فمات هو ودابته في ساعة واحدة. قال: وهذا الجنس كثير ببلاد الترك وإنما تقتل من بعد ثم تنفصل من عينها في الهواء.\nوحديث ابن عمر قول عبد الرزاق فيه أخرجه مسلم من حديث عبد بن حميد عنه، ومتابعه يونس فمن بعده أخرجه مسلم أيضًا، وكذا من بعده من قول صالح فمن بعده أخرجه أيضًا (^١).\nو(الزبيدي): هو محمد بن الوليد أبو الهذيل.\nو(ابن أبي حفصة)، اسمه محمد بن أبي حفصة ميسرة.\nو(ابن مجمع): هو إبراهيم بن إسماعيل بن مجمع بن يزيد بن جارية -بالجيم- بن عامر بن مجمع بن العطاف بن ضبيعة بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس بن جارية.\nو(إسحاق الكلبي): هو ابن يحيى الحمصي، وعند الترمذي: \"يلتمسان البصر ويسقطان الحبل\" (^٢).\n_________\n(^١) مسلم (٢٢٣٣).\n(^٢) هكذا بالأصل، وعند الترمذي (١٤٨٣) (الحبلى).","vol":"19","page":229},{"text":"وقال ابن المبارك: إنما يكره من قتل الحيات الحية التي تكون دقيقة كأنها فضة ولا تلتوي في مشيها (^١). وفي أبي داود من حديث عائشة: \"اقتلوا الجنان كلهن، فمن تركهن خيفة ثأرهن فليس مني\" (^٢). وعن أبي هريرة: \"ما سالمناهن منذ حاربناهن\" (^٣).\nفصل:\nوزيد بن الخطاب المذكور فيه هو أخو عمر بن الخطاب لأبيه، وله في الصحيح هذا الحديث، استشهد باليمامة.\nفصل:\nوأبو لبابة هو بشير بن عبد المنذر بن رفاعة بن زنبر بن أمية بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس، رده رسول الله من الروحاء حين خرج إلى بدر، واستعمله على المدينة. وضرب له بسهمه وأجره، وتوفي بعد قتل عثمان، وله عقب، وأخوه مبشر بن عبد المنذر، شهد بدرًا وقتل بها، وأخوهما رفاعة بن عبد المنذر، شهد العقبة وبدرًا وقتل بأحد، وليس له عقب، ذكره أجمع ابن سعد في \"طبقاته\" (^٤).\nفصل:\nذو الطفيتين ضرب من الحيات في ظهره خيطان أبيضان، وبهما عبر عنه بذي الطفيتين. والطفية: (بضم الطاء) (^٥)، أصلها: خوص المقل،\n_________\n(^١) الترمذي (١٤٨٣).\n(^٢) أبو داود (٥٢٤٩)، من حديث ابن مسعود، أما حديث عائشة فرواه أحمد ٦/ ١٥٧.\n(^٣) أبو داود (٥٢٤٨)، وأحمد ٢/ ٢٤٧، ٥٢٠.\n(^٤) \"الطبقات\" ٣/ ٤٥٧، وانظر: \"الاستيعاب\" ١/ ٥٣، ١/ ١٤٨، \"أسد الغابة\" ١/ ١٢٣.\n(^٥) من (ص ١).","vol":"19","page":230},{"text":"فشبه الخيط الذي على ظهر هذِه الحية به، وربما قيل لهذِه الحية طفية على معنى ذات طفية؛ وقد يسمى الشيء باسم ما يجاوره، وقيل: هما نقطتان، حكاه القاضي؛ قال الخليل: وهي حية خبيثة (^١)، وغلط؛ إنما الطفي: خوص المقل. كما أسلفناه ثم شبه الخط الذي على ظهرها.\nفصل:\n\"والأَبْتَرَ\" الناقص، ومنه خطبة زياد البتراء لنقص الحمد والصلاة. قيل: واسم الله. وهو من الدواب: من لا ذنب له. وقيل: هي حية قصيرة الذنب. والبتر: شرار الحيات.\nقال النضر بن شميل: وهي صنف أزرق مقطوع الذنب، ولا تنظر إليه حامل إلا ألقت ما في بطنها. وقيل: إنه الأفعى يفر من كل أحد، ولا يراه أحد إلا مات. فيما ذكره أبو الفرج، وقال الداودي: هي الأفعى التي تكون قدر الشبر أو أكثر شيئًا، وقلما يكون في البيوت. وذكر البخاري في الباب بعد من حديث ابن عمر \"لا تقتلوا الجنان إلا كل أبتر ذي طفيتين\".\nوظاهره أن الأبتر هو ذو الطفيتين والذي في أكثر الأحيان أنه غيره. والجنان -بكسر الجيم وتشديد النون-: جمع جان: الحيات الطوال البيض.\nوقلما يضر، فلذلك أمسك عن قتلها. وقال ابن فارس: حية بيضاء (^٢). وقال ابن عرفة: صغيرة. قال: وقوله تعالى في العصا: ﴿فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ﴾ [الأعراف: ١٠٧].\n_________\n(^١) \"العين\" ٧/ ٤٥٧.\n(^٢) \"المجمل\" ١/ ١٧٥، مادة: جن.","vol":"19","page":231},{"text":"وقال مرة: ﴿كَأَنَّهَا جَانٌّ﴾ [النمل: ١٠] المعنى أنها في خلق الثعبان العظيم، وخفة الحية الصغيرة.\nواختلف في البيوت: فقال مالك: يريد: بيوت المدينة. وقيل: يريد كل بيت في المدائن.\nفصل:\nوإنما أمر بقتلها؛ لأن الجن لا تتمثل بهما، ولهذا أدخل البخاري حديث ابن عمر في الباب. ونهي عن قتل ذوات البيوت؛ لأن الجن تتمثل بها، قاله الداودي.\n\"ويطمسان البصر\": أي: يخطفانه، ويروى: \"يلتمعان ويخطفان\".\nو\"يسقطان الحبل\". هو بفتح الباء: الجنين. وظاهره أن هذين النوعين لهما من الخاصية ما ذكره؛ فلا شك فيه؛ فلا ينطق عن الهوى، وأمر أن ينادى ثلاثًا، قال الداودي: يعني ثلاثة أيام. وقال غيره: ثلاث مرات. فحيات البيوت تنذر بخلاف النوعين السالفين.\nوفي مسلم من حديث أبي سعيد: \"إن هذِه البيوت عوامر، فإذا رأيتم منها شيئًا فحرجوا عليه ثلاثًا، فإن ذهب وإلا فاقتلوه؛ فإنه كافر\" (^١).\nوالمراد بالْعَوَامِرُ: الجن، يقال للجن عوامر البيوت وعمار، والمراد: طول لبثهن في البيوت، مأخوذ من العمر، وهو طول البقاء. والمراد بالتحريج: أن تقول لها: أنت في حرج. أي: ضيق إن عدت إلينا. فأما في الصحاري والأودية فيقتل من غير إنذار؛ لعموم قوله: \"خمس فواسق يقتلن في الحل والحرم\" (^٢)، وذكر منهن الحية.\n_________\n(^١) رواه مسلم (٢٢٣٦).\n(^٢) رواه مسلم (١١٩٨)، والنسائي (٢٨٨١)، وابن ماجه (٣٠٨٧).","vol":"19","page":232},{"text":"وفي لفظ: \"من تركهن مخافة شرهن فليس منا\" (^١).\nفصل:\nالأمر بقتلها من باب الإرشاد إلى دفع المضرة المخوفة من الحيات، فما كان منها متحقق الضرر وجبت المبادرة إلى قتله، كما أرشد إليه فيما مضى بقوله: \"اقتلوا الحيات واقتلوا ذا الطفيتين والأبتر\" عمّ ثم خصّ منبهًا على سبب عظم ضررهما، وقد بين ابن عباس سبب العداوة بيننا وبين الحية فيما ذكره الطبري من حديث أبي صالح، وليث عن طاوس؛ عنه أن عدو الله إبليس عرض نفسه على دواب الأرض أيها يحمله حتى (يدخل) (^٢) الجنة فكل الدواب أباه، حتى كلم الحية فقال لها: أمنعك من بني آدم وأنت في ذمتي، إن أنت أدخلتني الجنة. فأدخلته. قال ابن عباس: اقتلوها حيث وجدتموها، اخفروا ذمة عدو الله (^٣).\n_________\n(^١) رواه أبو داود (٥٢٥٠)، وأحمد ١/ ٢٣٠، ٣٤٨، والطبراني ١١/ ٣٠١ (١١٨٠١).\n(^٢) في الأصل: دخل. والمثبت من \"تفسير الطبري\".\n(^٣) \"تفسير الطبري\" ١/ ٢٧٥.","vol":"19","page":233},{"text":"<span data-type='title' id=toc-2267>١٥ - باب خَيْرُ مَالِ المُسْلِمِ غَنَمٌ يَتْبَعُ بِهَا شَعَفَ الجِبَالِ</span>\n٣٣٠٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ الرَّجُلِ غَنَمٌ يَتْبَعُ بِهَا شَعَفَ الجِبَالِ وَمَوَاقِعَ الْقَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ». [انظر: ١٩ - فتح ٦/ ٣٥٠]\n\n٣٣٠١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «رَأْسُ الكُفْرِ نَحْوَ المَشْرِقِ، وَالْفَخْرُ وَالْخُيَلَاءُ فِي أَهْلِ الخَيْلِ وَالإِبِلِ، وَالْفَدَّادِينَ أَهْلِ الْوَبَرِ، وَالسَّكِينَةُ فِي أَهْلِ الغَنَمِ». [٣٤٩٩، ٤٣٨٨، ٤٣٨٩، ٤٣٩٠ - مسلم: ٥٢: (٨٥) - فتح ٦/ ٣٥٠]\n\n٣٣٠٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسٌ، عَنْ عُقْبَةَ بْنِ عَمْرٍو أَبِي مَسْعُودٍ قَالَ: أَشَارَ رَسُولُ اللهِ - ﷺ - بِيَدِهِ نَحْوَ اليَمَنِ فَقَالَ: «الإِيمَانُ يَمَانٍ هَا هُنَا، أَلَا إِنَّ الْقَسْوَةَ وَغِلَظَ الْقُلُوبِ فِي الفَدَّادِينَ عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ، حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ فِي رَبِيعَةَ وَمُضَرَ». [٥٣٠٣،٤٣٨٧،٣٤٩٨ - مسلم: ٥١ - فتح ٦/ ٣٥]\n\n٣٣٠٣ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «إِذَا سَمِعْتُمْ صِيَاحَ الدِّيَكَةِ فَاسْأَلُوا اللهَ مِنْ فَضْلِهِ، فَإِنَّهَا رَأَتْ مَلَكًا، وَإِذَا سَمِعْتُمْ نَهِيقَ الحِمَارِ فَتَعَوَّذُوا بِاللهِ مِنَ الشَّيْطَانِ، فَإِنَّهُ رَأَى شَيْطَانًا». [مسلم: ٢٧٢٩ - فتح ٦/ ٣٥٠]\n\n٣٣٠٤ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا رَوْحٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا كَانَ جُنْحُ اللَّيْلِ -أَوْ أَمْسَيْتُمْ- فَكُفُّوا صِبْيَانَكُمْ، فَإِنَّ الشَّيَاطِينَ تَنْتَشِرُ حِينَئِذٍ، فَإِذَا ذَهَبَ سَاعَةٌ مِنَ اللَّيْلِ فَحُلُّوهُمْ، وَأَغْلِقُوا الأَبْوَابَ، وَاذْكُرُوا اسْمَ اللهِ، فَإِنَّ الشَّيْطَانَ لَا يَفْتَحُ بَابًا مُغْلَقًا».","vol":"19","page":234},{"text":"قَالَ: وَأَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ نَحْوَ مَا أَخْبَرَنِي عَطَاءٌ، وَلَمْ يَذْكُرْ: «وَاذْكُرُوا اسْمَ اللهِ». [انظر: ٣٢٨٠ - مسلم: ٢٠١٢ - فتح ٦/ ٣٥٠]\n\n٣٣٠٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، عَنْ خَالِدٍ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «فُقِدَتْ أُمَّةٌ مِنْ بَنِي إِسْرَائِيلَ لَا يُدْرَى مَا فَعَلَتْ، وَإِنِّي لَا أُرَاهَا إِلاَّ الْفَارَ إِذَا وُضِعَ لَهَا أَلْبَانُ الإِبِلِ لَمْ تَشْرَبْ، وَإِذَا وُضِعَ لَهَا أَلْبَانُ الشَّاءِ شَرِبَتْ».\nفَحَدَّثْتُ كَعْبًا، فَقَالَ: أَنْتَ سَمِعْتَ النَّبِيَّ - ﷺ - يَقُولُهُ؟ قُلْتُ: نَعَمْ. قَالَ لِي مِرَارًا. فَقُلْتُ: أَفَأَقْرَأُ التَّوْرَاةَ؟! [مسلم: ٢٩٩٧ - فتح ٦/ ٣٥٠]\n\n٣٣٠٦ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، عَنِ ابْنِ وَهْبٍ قَالَ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، يُحَدِّثُ عَنْ عَائِشَةَ - ﵂ أَنَّ النَّبِيَّ - ﷺ - قَالَ لِلْوَزَغِ: \"الْفُوَيْسِقُ\". وَلَمْ أَسْمَعْهُ أَمَرَ بِقَتْلِهِ. [مسلم: ٢٢٣٨] وَزَعَمَ سَعْدُ بْنُ أَبِي وَقَّاصٍ أَنَّ النَّبِيَّ - ﷺ - أَمَرَ بِقَتْلِهِ. [انظر: ١٨٣١ - مسلم: ٢٢٣٩ - فتح ٦/ ٣٥١]\n\n٣٣٠٧ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا عَبْدُ الحَمِيدِ بْنُ جُبَيْرِ بْنِ شَيْبَةَ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، أَنَّ أُمَّ شَرِيكٍ أَخْبَرَتْهُ أَنَّ النَّبِيَّ - ﷺ - أَمَرَهَا بِقَتْلِ الأَوْزَاغِ. [٣٣٥٩ - مسلم: ٢٢٣٧ - فتح ٦/ ٣٥١]\n\n٣٣٠٨ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «اقْتُلُوا ذَا الطُّفْيَتَيْنِ، فَإِنَّهُ يَلْتَمِسُ البَصَرَ، وَيُصِيبُ الحَبَلَ». [٣٣٠٩، مسلم: ٢٢٣٢ - فتح ٦/ ٣٥١]\n\n٣٣٠٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ، قَالَتْ: أَمَرَ النَّبِيُّ - ﷺ - بِقَتْلِ الأَبْتَرِ وَقَالَ: «إِنَّهُ يُصِيبُ البَصَرَ، وَيُذْهِبُ الحَبَلَ». [انظر: ٣٣٠٨ - مسلم: ٢٢٣٢ - فتح ٦/ ٣٥١]\n\n٣٣١٠ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ أَبِي يُونُسَ الْقُشَيْرِيِّ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، أَنَّ ابْنَ عُمَرَ كَانَ يَقْتُلُ الحَيَّاتِ ثُمَّ نَهَى، قَالَ: إِنَّ النَّبِيَّ - ﷺ - هَدَمَ حَائِطًا لَهُ، فَوَجَدَ فِيهِ سِلْخَ حَيَّةٍ فَقَالَ: «انْظُرُوا أَيْنَ هُوَ». فَنَظَرُوا، فَقَالَ: «اقْتُلُوهُ».","vol":"19","page":235},{"text":"فَكُنْتُ أَقْتُلُهَا لِذَلِكَ. [انظر: ٣٣٩٧، مسلم: ٢٢٣٣ - فتح ٦/ ٣٥١]\n\n٣٣١١ - فَلَقِيتُ أَبَا لُبَابَةَ، فَأَخْبَرَنِي أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا تَقْتُلُوا الْجِنَّانَ، إِلاَّ كُلَّ أَبْتَرَ ذِي طُفْيَتَيْنِ، فَإِنَّهُ يُسْقِطُ الْوَلَدَ، وَيُذْهِبُ البَصَرَ، فَاقْتُلُوهُ». [انظر: ٣٢٩٧ - مسلم:٢٢٣٣ - فتح ٦/ ٣٥١]\n\n٣٣١٢ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّهُ كَانَ يَقْتُلُ الحَيَّاتِ.\n\n٣٣١٣ - فَحَدَّثَهُ أَبُو لُبَابَةَ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ قَتْلِ جِنَّانِ البُيُوتِ، فَأَمْسَكَ عَنْهَا. [انظر: ٣٣٩٧ - مسلم: ٢٢٣٣ - فتح ٦/ ٣٥١]\nذكر فيه عشرة أحاديث:\nأحدها:\nحديث أَبِي سَعِيدٍ الخُدْرِيِّ مرفوعًا: \"يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ المسلم .. \". الحديث، وسلف في الإيمان (^١).\nو(\"يُوشِكُ\"): يسرع. و(\"شعف الجِبَالِ\"): أعلاها التي تنبت الكلأ.\nو(\"يفر بدينه من الفتن\") يعني: موت عثمان الذي قال حذيفة فيه: تموج كموج البحر، فحذر - ﵇ - من التبس عليه الأمر أن يدخل في ذلك، وكان ممن اعتزل سعد وسعيد ومحمد بن مسلمة وأسامة بن زيد.\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ - ﵁ - أَن رَسُولَ اللهِ - ﵇قَالَ: \"رَأْسُ الكُفْرِ نحوَ المَشْرِقِ، وَالْفَخْرُ وَالْخُيَلَاءُ فِي أَهْلِ الخَيْلِ وَالابِلِ، وَالْفَدَّادِينَ فِي أَهْلِ الوَبَرِ، وَالسَّكِينَةُ فِي أَهْلِ الغَنَمِ\". ويأتي في المغازي، وأخرجه مسلم أيضًا (^٢).\n_________\n(^١) سلف برقم (١٩).\n(^٢) سيأتي برقم (٤٣٨٨، ٤٣٨٩، ٤٣٩٠)، ومسلم (٥٢).","vol":"19","page":236},{"text":"الحديث الثالث:\nحديث أَبِي مَسْعُودٍ عُقْبَةَ بْنِ عَمْرٍو: أَشَارَ رَسُول اللهِ - ﷺ - بِيَدِهِ نَحْوَ اليَمَنِ فَقَالَ: \"الإِيمَانُ يَمَانٍ هَا هُنَا، أَلَا إِنَّ (الْقَسْوَةَ) (^١) وَغِلَظَ القُلُوبِ فِي الفَدَّادِينَ عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ، حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ فِي رَبِيعَةَ وَمُضَرَ\". ويأتي في المغازي والطلاق وأخرجه مسلم أيضًا (^٢).\nيريد أن رأس الكفر كان في عهده (حين) (^٣) قال ذلك. وأن خروج الدجال من المشرق أيضًا.\nفصل:\nوخروجه من قرية تسمى رستقاباد فيما ذكره الطبراني (^٤)، وهو (هنا) (^٥) من ذلك منشأ الفتن العظيمة.\nوالفخر: الافتخار وعد المآثر القديمة؛ تعظيمًا.\nوالخيلاء: الكبر والإعجاب بالنفس، واحتقار الناس؛ قال تعالى: ﴿إِنَّ اللهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ﴾ [لقمان: ١٨]\nوالوبر: وإن كان من الإبل (دون الخيل) (^٦) فلا يمتنع أن يكون وصفهم به؛ لكونهم جامعين بينهما، وكأنه إخبار عن أكثر حال أهل الغنم وأهل الإبل.\n_________\n(^١) في الأصل: (القسية)، والمثبت من \"اليونينية\".\n(^٢) سيأتي برقم (٤٣٨٧، ٥٣٠٣)، ومسلم (٥١).\n(^٣) ليست في الأصل، والمثبت من (ص ١).\n(^٤) \"المعجم الكبير\" ٢٤/ ٣٨٦.\n(^٥) رسمت هكذا في الأصل، وكتب فوقها: كذا.\n(^٦) من (ص ١).","vol":"19","page":237},{"text":"فصل:\nالفدَّادون: بتشديد الدال، جمع فداد، وهو من بلغت إبله مائتين فأكثر إلى ألف، قاله القزاز. وقال أبو عبيد نحوه: هم المكثرون من الإبل، وهم جفاة وأهل خيلاء (^١). وقال أبو العباس: هم الجمالون والرعيان والبقارون (والحمالون) (^٢).\nوقال الأصمعي: هم الذين تعلو أصواتهم في حروثهم وأموالهم ومواشيهم. قال: والفديد: الصوت الشديد.\nوقال أبو عمرو الشيباني: هو بالتخفيف جمع فدَّاد بالتشديد، وهو عبارة عن البقر التي يحرث عليها، وأهلها أهل جفاء؛ لبعدهم عن الأمصار، حكاه أبو عبيد وأنكر عليه (^٣)، وعلي هذا المراد بذلك أصحابها، بحذف مضاف، قال القرطبي: أما الحديث فليس فيه إلا رواية التشديد وهو الصحيح على ما قاله الأصمعي وغيره (^٤)، وفي ابن فارس: في الحديث الجفاء والقسوة في الفدادين. قال: يريد: أصحاب الحروث والمواشي. قال: وفديدهم: أصواتهم وجلبتهم. قال:\nأنبئت أخوالي بني يزيد … ظلمًا علينا لهم فديد (^٥)\nقال الخطابي: هو جمع الفداد؛ وهو الشديد الصوت، وذلك من دأب من يعالج الإبل من أصحابها. قال: وهذا إذا رويته بالتشديد،\n_________\n(^١) \"غريب الحديث\" ١/ ١٢٦.\n(^٢) علم عليها سبط بـ (كذا). وكتب في الهامش: لعله الحمارون، وذلك لأن ابن الأثير في \"نهايته\" [٣/ ٤١٩] حكاه كذلك لكن لم يعزه.\n[قلت: ما ذكره سبط يقصد به التحريف، لعلها أن تكون (والخيالون)؛ إذ إن الناسخ لم يضع علامة الإهمال للحاء، والتصحيف أقل شأنا من التحريف].\n(^٣) \"غريب الحديث\" ١/ ١٢٥ - ١٢٦ (فدَّ).\n(^٤) \"المفهم\" ١/ ٢٣٨.\n(^٥) \"مجمل اللغة\" ٣/ ٧٠١ مادة: فدّ.","vol":"19","page":238},{"text":"من قد يفد، إذا رفع صوته، فإن رويته بالتخفيف فهو جمع الفدان، وهو آلة الحرث السّكّة وأعواده. قال: وإنما ذم ذلك وكرهه؛ لأنه يشغل عن أمر الدين ويلهي عن الآخرة فيكون معها قساوة القلب (^١).\nفصل:\nالسكينة: السكون والطمأنينة والوقار والتواضع بخلاف ما ذكره في الفدادين، قال ابن خالويه: وهو مصدر سكن سكينة، وليس في المصادر له شبيه. إلا قولهم: عليه ضريبة.\nقلت: قال أبو علي الفارسي في \"الحجة\" وذكر قوله: شبيه هذا كثير جدًّا مثل النكير والنذير وغدير الحي، ولا اعتداد بالهاء.\nفصل:\nقوله: (\"الإِيمَانُ يَمَانٍ\") أثنى على أهل اليمن؛ لإسراعهم إلى الإيمان وحسن قبولهم إياه. وقد قبلوا البشرى حين لم يقبلها بنو تميم، وجعله يمانيًّا؛ لظهوره من اليمن، ولذلك قيل الركن اليماني، يراد: الركن الذي يلي اليمن، مثل قوله:\nوسهيل إذا استقل يماني (^٢).\nوفي رواية أخرى: \"أتاكم أهل اليمن ألين قلوبًا وأرق أفئدة\" (^٣) يريد بلين القلوب: سرعة خلوص الإيمان في قلوبهم. ويقال: الفؤاد غشاء\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٢١ - ١٥٢٢.\n(^٢) عجز بيت صدره: هي شامية إذا استقلت. انظره في \"الأغاني\" ١/ ١٣٢، ٢٣٣، \"خزانة الأدب\" للحموي ٢/ ٢٤٩، \"صبح الأعشى\" ١/ ٤١٢.\n(^٣) سيأتي برقم (٤٣٩٠) كتاب المغازي، باب: قدوم الأشعريين وأهل اليمن، ورواه (٥٢) كتاب الإيمان.","vol":"19","page":239},{"text":"القلب، حبته وسويداؤه فإذا رق الغشاء أسرع نفوذ الشيء إلى ما وراءه. وقال بعض العلماء: كان - ﵇ - حين قال: \"الإيمان يمان\" بأرض تبوك. وكانت المدينة ومكة والحجاز كله من جهة اليمين فقال ذلك في المدينة وما والاها إلى أرض اليمن.\nيؤيده قوله في حديث جابر: \"والإيمان في أهل الحجاز\" (^١). فعلى هذا يكون المراد بأهل اليمن أهل المدينة، ومن عند يَلَمْلَم إلى أوائل اليمن. وقيل: كان بالمدينة؛ لأن كونها هو الغالب عليه، وعلى هذا فتكون الإشارة إلى سباق أهل اليمن وإلى القبائل اليمنية الذين وفدوا على الصديق بفتح الشام وأوائل العراق، وإليه الإشارة بقوله: \"إني لأجد نفس الرحمن من قبل اليمن\" (^٢). وقيل: أراد مكة والمدينة.\nقال النووي: فأشار إلى ناحية اليمن وهو يريدهما ونسبهما إلى اليمن؛ لكونهما من ناحيته (^٣).\nوقال أبو عبيد: إنما بدأ الإيمان من مكة لأنها مولده ومبعثه ثم هاجر إلى المدينة. ويقال: إن مكة من أرض تهامة، وتهامة من أرض اليمن، ولهذا تسمى مكة وما وليها من أرض اليمن التهائم. فمكة على هذا يمانية، وقيل: أراد بهذا القول الأنصار؛ لأنهم يمانون، وهم نصروا المؤمنين وآووهم، فنسب الإيمان إليهم. قاله أبو عبيد (^٤). وأغرب منه قول الحكيم الترمذي أنه إشارة إلى أويس.\n_________\n(^١) رواه مسلم (٥٣)، وأحمد ٣/ ٣٣٢، ٣٣٥.\n(^٢) رواه أحمد ٢/ ٥٤١، والطبراني في \"الأوسط\" ٥/ ٥٧ - ٥٨ (٤٦٦١)، وفي \"مسند الشاميين\" ٢/ ١٥٠ (١٠٨٣).\n(^٣) \"شرح مسلم\" ٢/ ٣٢.\n(^٤) \"غريب الحديث\" ١/ ٢٩٤ - ٢٩٥","vol":"19","page":240},{"text":"قال ابن الصلاح: ولو جمع أبو عبيد ومن سلك سبيله طرق الحديث كما جمعها مسلم وغيره وتأملوها لصاروا إلى غير ما ذكروه، ولما تركوا الظاهر، ولقضوا بأن المراد اليمن وأهله وما هو مفهوم من إطلاق ذلك، إذ من ألفاظه: \"أتاكم أهل اليمن\" والأنصار من جملة المخاطبين بذلك. فهم إذًا غيرهم، وكذا قوله: \"جاء أهل اليمن\". وإنما جاء حينئذٍ غير الأنصار، ثم إنه وصفهم بما يقتضي بكمال إيمانهم ورتب عليه الإيمان\" فكان ذلك إشارة للإيمان إلى من أتاه من أهل اليمن لا إلى مكة والمدينة، ولا مانع من إجراء الكلام على ظاهره، وحمله على أهل اليمن حقيقة؛ لأن من اتصف بشيء، وقوي إيمانه به، وتأكد اضطلاعه، نسب ذلك الشيء إليه؛ إشعارًا بتميزه به فكذا (حال) (^١) أهل اليمن حينئذٍ في الإيمان وحال الوافدين منه في حياته وفي أعقابه كأويس القرني وأبي مسلم الخولاني وشبههما، ممن سلم قلبه وقوي إيمانه، فكانت نسبة الإيمان إليهم كذلك؛ إشعارًا بكمال إيمانهم من غير أن يكون في ذلك نفي له عن غيرهم؛ فلا منافاة بينه وبين قوله: \"الإيمان في أهل الحجاز\". ثم المراد بذلك الموجودون منهم حينئذٍ لا كل أهل اليمن في كل زمان، فإن اللفظ لا يقتضيه. وهذا هو الحق في ذلك (^٢).\nفائدة:\nقوله: (\"الإِيمَانُ يَمَانٍ\"). أصله: يماني، فخففوا ياء النسبة، كما قالوا: تهامون، وأشعرون، وسعدون. وكذلك يقال: سيف يمان.\n_________\n(^١) من (ص ١).\n(^٢) \"شرح مسلم\" للنووي ٢/ ٣٢ - ٣٣.","vol":"19","page":241},{"text":"فصل:\nقوله: (\"الْقَسْوَةَ وَغِلَظَ القُلُوبِ\"). زعم السهيلي أنهما لمسمى واحد كقوله: ﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللهِ﴾ [يوسف: ٨٦] والبث: هو الحزن، ويحتمل -كما قال القرطبي- أن يقال: القسوة: يراد بها أن تلك القلوب لا تلين ولا تخشع لموعظة، وغلظها؛ لعدم فهمها (^١).\nوقوله: (\"عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ\"). أي: إنهم يبعدون عن الأمصار فيجهلون معالم دينهم، ذكره الداودي.\nوقوله: (\"في رَبِيعَةَ وَمُضَرَ\") هو بدل من (\"الفدادين\") أي: القسوة في ربيعة ومضر الفدادين، يعني: من بالعراق منهما، فمن مضر: العراق وبنو تميم وربيعة، وهم أهل بدو بنواحي البصرة. قال الأحنف لعمر أول ما قدم عليه وفد العراق: إنا نزلنا سبخة هشاشة طرف لنا (بالفلاة) (^٢)، وطرف لنا بالماء الأجاج فيأتينا ما يأتي في مريء النعامة، وإن من إخواننا من أهل الأمصار نزلوا في مثل حدقة البعير من المياه العذب فتأتيهم فواكههم لم تخضد، فإن أنت لم ترفع خسيسنا وتجبر وكيسنا بعطاء تفضلنا به على سائر الأمصار نهلك (^٣).\nفصل:\nقرنا الشيطان: جانبا رأسه، وقيل: هما جمعاه اللذان يغويهما الناس. وقيل: شيعتاه من الكفار. والمراد بذلك: اختصاص المشرق بمزيد تسلط الشيطان ومن الكفر. قال الخطابي: ضرب المثل بقرن\n_________\n(^١) \"المفهم\" ١/ ٢٣٧.\n(^٢) في الأصل: القلادة، والصواب ما أثبتناه كما في \"تاريخ الطبري\".\n(^٣) \"تاريخ الطبري\" ٢/ ٤٩٥.","vol":"19","page":242},{"text":"الشيطان فيما لا يحمد من الأمور (^١). وقيل: المراد به ما ظهر من العراق من الفتن كوقعة الجمل وصفين والخوارج، فإن أصل ذلك ومنبعه بالعراق ومشرق نجد، وهي مساكن ربيعة ومضر، إذ ذاك (^٢).\nالحديث الرابع: حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِذَا سَمِعْتُمْ صِيَاحَ الدِّيَكَةِ فَاسْألوا الله مِنْ فَضْلِهِ، فَإنَّهَا رَأَتْ مَلَكًا، وَإِذَا سَمِعْتُمْ نَهِيقَ الحِمَارِ فَتَعَوَّذُوا باللهِ مِنَ الشَّيْطَانِ، فَإِنَّهُ رَأى شَيْطَانًا\".\nوهذا الحديث أخرجه مسلم أيضًا (^٣).\nو\"الدِّيَكَة\": جمع ديك -بكسر الدال وفتح الياء- على وزن قردة، جمع قرد وهو ذكر الدجاج، كما قاله ابن سيده، وقوله:\nوزقته الديك بصوت أزقًا (^٤).\nإنما أنث على إرادة الدجاجة؛ لأن الديك دجاجة أيضًا، والجمع القليل: أدياك، والكثير: ديوك وديكة. وأرض مداكة: كثيرة الديكة (^٥)، وعن الداودي: وقد يسمى الديك دجاجة؛ والدجاجة تقع على الذكر والأنثى.\nفصل:\nفيه دلالة أن الله جعل للديك إدراكًا، كما جعله للحمير، وأن كل نوع من الملائكة والشياطين موجودان، وهذا معلوم في الشرع قطعًا، والمنكر لشيء منها كافر، كما نبه عليه القرطبي قال: وكأنه إنما أمر\n_________\n(^١) \"غريب الحديث\" ٢/ ٢٩٥.\n(^٢) \"المفهم\" ١/ ٢٣٨ - ٢٣٩.\n(^٣) مسلم (٢٧٢٩).\n(^٤) هو قول غيلان الربعي في أرجوزة طويلة؛ وجاء بالمحكم: وزقت الديك بصوت زقّاء.\n(^٥) \"المحكم\" ٧/ ٨٠.","vol":"19","page":243},{"text":"بالدعاء عند صراخ الديكة؛ لتؤمن الملائكة على ذلك؛ ولتستغفر له وتشهد له بالتضرع والإخلاص فتتوافق الدعوتان، فتقع الإجابة (^١). ومنه يؤخذ استحباب الدعاء عند حضور الصالحين.\nوأما التعوذ بعد نهيق الحمار؛ فلأن الشيطان إذا حضر يخاف شره فيتعوذ منه. وفي \"صحيح ابن حبان\" من حديث زيد بن أرقم مرفوعًا: \"لا تسبوا الديك؛ فإنه يدعو إلى الصلاة\" (^٢).\nوعند البزار: صرخ الديك قريبًا من رسول الله - ﷺ - فقال رجل: اللهم\nالعنه. فقال - ﵇ -: \"مه، كلا إنه يدعو إلى الصلاة\" (^٣).\nوعند أبي موسى الأصبهاني في \"ترغيبه\" من حديث مُعمَّر بن محمد بن عبيد الله بن أبي رافع: حدثني أبي، عن أبيه أبي رافع قال: قال رسول الله - ﷺ -: \"لا ينهق الحمار حتى يرى شيطانًا أو يتمثل له شيطان، فإذا كان كذلك فاذكروا الله تعالى، وصلوا (عليَّ) (^٤) \".\nفائدة:\nينبغي أن يتعلم من الديك خمسة -نبه عليها الداودي-: حسن الصوت، والقيام بالسحر، والسخاء، والغيرة، وكثرة النكاح.\nالحديث الخامس:\nحديث جَابِرٍ - ﵁ -: \"إِذَا كَانَ جُنْحُ اللَّيْلِ -أَوْ أَمْسَيْتُمْ- فَكُفُّوا صِبْيَانَكُمْ\" الحديث، وقد سلف حكمه قريبًا في باب: صفة إبليس وجنوده، وفي\n_________\n(^١) \"المفهم\" ٧/ ٥٧ - ٥٨.\n(^٢) \"صحيح ابن حبان\" ١٣/ ٣٧ - ٣٨ (٥٧٣١).\n(^٣) \"مسند البزار\" ٥/ ١٦٨ (١٧٦٣).\n(^٤) في (ص ١): على محمد.","vol":"19","page":244},{"text":"رواية لم يذكر التسمية، وأغفله المزي في \"أطرافه\" تبعًا لخلف، واقتصرا على عزوه إلى صفة إبليس، وزعما أن البخاري رواه في الأشربة عن إسحاق بن منصور، عن روح (^١)، ورواه هنا عن إسحاق غير منسوب، ونسبه أبو نعيم هنا في رواية: ابن إبراهيم. وقال الجياني: (قال البخاري) (^٢) في باب: ذكر الجن وتفسير سورة البقرة والرقاق: ثنا إسحاق: حدثنا روح. ولم أجد إسحاق هذا منسوبًا عند أحد من شيوخنا في شيء من هذِه المواضع. وقد حدث البخاري في تفسير سورة الأحزاب وسورة ﴿ص﴾ عن إسحاق بن إبراهيم، عن روح، وحدث في الصلاة في موضعين، وفي الأشربة في غير موضع. عن إسحاق بن منصور عن روح. كذا قال (^٣).\nالحديث السادس:\nحديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: \"فُقِدَتْ أُمَّةٌ مِنْ بَنِي إِسْرَائِيلَ لَا يُدْرى مَا فَعَلَتْ، وَإِنِّي لَا أُرَاهَا إِلَّا الفَارَ، إِذَا وُضِعَ لَهَا أَلْبَانُ الإِبِلِ لَمْ تَشْرَبْ، وَإِذَا وُضِعَ لَهَا أَلْبَانُ الشَّاءِ شَرِبَتْ\".\nفَحَدَّثْتُ بها كَعْبًا، فَقَالَ: أَنْتَ سَمِعْتَ هذا من رسول الله - ﷺ - يَقُولُهُ؟ قُلْتُ: نَعَمْ. قَالَ لِي مِرَارًا. فَقُلْتُ أَفَأَقْرَأُ التَّوْرَاةَ؟!\nالشرح:\nعند مسلم \"الفأرة مسخ، وآية ذلك أنه يوضع بين يديها لبن الغنم فتشربه\". الحديث، والظاهر أنه قال هذا أولًا ثم أعلم بعد مما رواه مسلم من حديث ابن مسعود، وذكر عنده - ﵇ - القردة والخنازير أهنَّ\n_________\n(^١) \"تحفة الأشراف\" ٢/ ٢٣٢ (٢٤٤٦).\n(^٢) من (ص ١).\n(^٣) \"تقييد المهمل\" ٣/ ٩٧٣.","vol":"19","page":245},{"text":"مسخ؟ فقال: \"إن الله لم يجعل لمسخ نسلًا ولا عقبًا\" (^١)، وقد كانت القردة والخنازير قبل ذلك. وقال ابن قتيبة: أنا أظن أن القردة والخنازير هي المسوخ بأعيانها توالدت، إلا أن يصح هذا الحديث.\nقلت: قد صح. وقال ابن التين: قوله في الفأرة على ما ذكره من الظن لا يقطع فيه بشيء.\nفصل:\nسبب امتناع المسخ من شرب لبن الإبل؛ لأن شحومها وألبانها حرمت علي بني إسرائيل دون الغنم.\nفصل:\nقوله: (أَفَأَقْرَأُ التَّوْرَاةَ؟!). وفي نسخة: أقرأ التوراة وهذا بهمزة استفهام، وهو استفهام إنكار معناه: ما لي علم ولا عندي شيء إلا عن رسول الله - ﷺ - ولا أنقل من التوراة.\nالحديث السابع: حديث عَائِشَةَ - ﵂ - في قتل الأوزاغ.\nسلف في الحج (^٢)، وحديث أُمِّ شَرِيكٍ مثله، وهو الحديث الثامن ويأتي في أحاديث الأنبياء (^٣) وأخرجه مسلم أيضًا (^٤).\nوقول أم شريك لا يضاد قول عائشة: لم أسمع - ﵇ - أمر بقتله؛ لأنها لم تسمع جميع مقالته، والزيادة من الثقة مقبولة.\nوالأوزاغ: جمع وزغ، ووزغ: جمع وزغة.\n_________\n(^١) مسلم (٢٦٦٣).\n(^٢) سلف برقم (١٨٣١).\n(^٣) يأتي برقم (٣٣٥٩).\n(^٤) مسلم (٢٢٣٧، ٢٢٣٩).","vol":"19","page":246},{"text":"الحديث التاسع والعاشر:\nحديث عَائِشَةَ من طريقيه وكذا ابن عمر من طريقيه في قتل ذي الطفيتين. سلف قريبًا الكلام عليه في الباب قبله، وقوله أنه - ﵇ - هَدَمَ حَائِطًا لَهُ، فَوَجَدَ فِيهِ سِلْخَ حَيَّةٍ، فَقَالَ: \"انْظُرُوا أَيْنَ هُوَ\". فَنَظَرُوا، فَقَالَ: \"اقْتُلُوهُ\".\n(سَلْخ): بنصب السين (^١)، وكسرها أولى؛ لأنه اسم كما قاله ابن التين.\nو\"جِنَّان\": بكسر الجيم وتشديد النون الأولى، وهو جمع جان كما سلف.\nوقوله: (نَهَى عَنْ قَتْلِ جِنَّانِ البُيُوتِ). قال مالك: أراد بيوت المدينة، وقيل: أراد المدينة وغيرها. واستحسن مالك ذلك في غير المدينة، وقال فيما وجد في الصحراء: يقتل ولا يتقدم إليها. وقد سلف ذلك أيضًا.\n_________\n(^١) في هامش الأصل: ينبغي أن يقول بفتح.","vol":"19","page":247},{"text":"<span data-type='title' id=toc-2268>١٦ - باب خَمْسٌ مِنَ الدَّوَابِّ فَوَاسِقُ يُقْتَلْنَ فِي الحَرَمِ</span>\n٣٣١٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الحَرَمِ: الْفَأْرَةُ، وَالْعَقْرَبُ، وَالْحُدَيَّا، وَالْغُرَابُ، وَالْكَلْبُ الْعَقُورُ». [انظر: ١٨٢٩ - مسلم: ١١٩٨ - فتح ٦/ ٣٥٥]\n\n٣٣١٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «خَمْسٌ مِنَ الدَّوَابِّ مَنْ قَتَلَهُنَّ وَهْوَ مُحْرِمٌ فَلَا جُنَاحَ عَلَيْهِ: العَقْرَبُ، وَالْفَأْرَةُ، وَالْكَلْبُ الْعَقُورُ، وَالْغُرَابُ، وَالْحِدَأَةُ». [انظر: ١٨٢٦ - مسلم: ١١٩٩ - فتح ٦/ ٣٥٥]\n\n٣٣١٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ كَثِيرٍ، عَنْ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - رَفَعَهُ قَالَ: «خَمِّرُوا الآنِيَةَ، وَأَوْكُوا الأَسْقِيَةَ، وَأَجِيفُوا الأَبْوَابَ، وَاكْفِتُوا صِبْيَانَكُمْ عِنْدَ الْعِشَاءِ، فَإِنَّ لِلْجِنِّ انْتِشَارًا وَخَطْفَةً، وَأَطْفِئُوا المَصَابِيحَ عِنْدَ الرُّقَادِ، فَإِنَّ الْفُوَيْسِقَةَ رُبَّمَا اجْتَرَّتِ الفَتِيلَةَ فَأَحْرَقَتْ أَهْلَ البَيْتِ». قَالَ ابْنُ جُرَيْجٍ وَحَبِيبٌ، عَنْ عَطَاءٍ: \"فَإِنَّ لِلشَّيَاطِينِ\". [انظر: ٣٢٨ - مسلم:\n\n٢٠١٢ - فتح ٦/ ٣٥٥]\n\n٣٣١٧ - حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللهِ، أَخْبَرَنَا يَحْيَى بْنُ آدَمَ، عَنْ إِسْرَائِيلَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي غَارٍ فَنَزَلَتْ: ﴿وَالْمُرْسَلَاتِ عُرْفًا (١)﴾ [المرسلات: ١] فَإِنَّا لَنَتَلَقَّاهَا مِنْ فِيهِ، إِذْ خَرَجَتْ حَيَّةٌ مِنْ جُحْرِهَا فَابْتَدَرْنَاهَا لِنَقْتُلَهَا، فَسَبَقَتْنَا فَدَخَلَتْ جُحْرَهَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا». وَعَنْ إِسْرَائِيلَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ مِثْلَهُ، قَالَ: وَإِنَّا لَنَتَلَقَّاهَا مِنْ فِيهِ رَطْبَةً. وَتَابَعَهُ أَبُو عَوَانَةَ، عَنْ مُغِيرَةَ. وَقَالَ حَفْصٌ وَأَبُو مُعَاوِيَةَ وَسُلَيْمَانُ بْنُ قَرْمٍ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ. [انظر: ١٨٣٠ - مسلم: ٢٢٣٤ - فتح ٦/ ٣٥٥]","vol":"19","page":248},{"text":"٣٣١٨ - حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ، أَخْبَرَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «دَخَلَتِ امْرَأَةٌ النَّارَ فِي هِرَّةٍ رَبَطَتْهَا، فَلَمْ تُطْعِمْهَا، وَلَمْ تَدَعْهَا تَأْكُلُ مِنْ خِشَاشِ الأَرْضِ». [انظر: ٢٣٦٥ - مسلم: ٢٢٤٢ - فتح ٦/ ٣٥٦]\nقَالَ: وَحَدَّثَنَا عُبَيْدُ اللهِ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ. [مسلم: ٢٢٤٣]\n\n٣٣١٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «نَزَلَ نَبِيٌّ مِنَ الأَنْبِيَاءِ تَحْتَ شَجَرَةٍ فَلَدَغَتْهُ نَمْلَةٌ، فَأَمَرَ بِجَهَازِهِ فَأُخْرِجَ مِنْ تَحْتِهَا، ثُمَّ أَمَرَ بِبَيْتِهَا فَأُحْرِقَ بِالنَّارِ، فَأَوْحَى الله إِلَيْهِ فَهَلاَّ نَمْلَةً وَاحِدَةً». [انظر: ٣٠١٩ - مسلم: ٢٢٤١ - فتح ٦/ ٣٥٦]\nذكر فيه حديث عَائِشَةَ وابن عمر - ﵁ -، في ذلك وسلفا في الحج. وحديث جَابِرٍ - ﵁ -: \"خَمِّرُوا الآنِيَةَ\".\nوقد سلف في الباب قبله وغيره، حديث ابن مسعود - ﵁ - في الحية سلف في الحج (^١)، وزاد البخاري هنا تعليقًا عن حفص أسنده البخاري عن ولده عمر في الحج عنه، وتعليقًا عن أبي معاوية، أخرجه مسلم عن يحيى بن يحيى وغيره، عنه. قال ابن مسعود: نزلت ﴿وَالْمُرْسَلَاتِ﴾ على رسول الله - ﷺ - ليلة الجن، ونحن معه نسير حتى أوينا إلى غار بمنى، فنزلت (^٢).\nوقوله: (فَإِنَّا لَنَتَلَقَّاهَا رَطْبَةً مِنْ فِيهِ). أي: مستطابة سهلة كالثمرة الرطبة السهلة الجَنْيِ.\n_________\n(^١) برقم (١٨٣٠).\n(^٢) مسلم (٢٢٣٤).","vol":"19","page":249},{"text":"وقيل معنى (لَنَتَلَقَّاهَا): لنسمعها منه لأول نزولها كالشيء الرطب في أول أحواله. وبه جزم ابن التين، والأول أوقع تشبيهًا، ويدل عليه قوله - ﵇ - في الخوارج: \"يقرؤون القرآن رطبًا لا يجاوز حناجرهم\" (^١). أي: يستطيبون تلاوته ولا يفهمون معانيه.\nوقوله: (\"وُقِيَتْ شَرَّكُمْ\") أي: قتلكم إياها؛ فإنه شر بالنسبة إليها، وإن كان خيرًا بالنسبة إلينا.\nوفيه: دلالة على صحة قول من قال باستصحاب الحال في أصل الضرر في أنواع الحيات.\nوفيه: دلالة على قتل الحية في الحرم. والجحر: الكهف.\nفصل:\nفي حديث جابر - ﵁ -: \"أَوْكوا الأَسْقِيَةَ \" أي: شدوها بالوكاء: وهو الخيط. \"وأَجِيفُوا الأَبْوَابَ\" أي: أغلقوها، يقال: جفأت الباب: أغلقته، ذكره القزاز، وهذا خلاف رواية البخاري؛ لأن أجيفوا لامه فاء، وجفأت لامه همزة. قال ابن التين: وما رأيت أحدًا من أهل اللغة ذكر هذِه الكلمة غير القزاز.\nوقوله: (\"واكفتوا صِبْيَانَكُمْ\") أي: ضموهم، ومنه: ﴿أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا (٢٥)﴾ [المرسلات: ٢٥] أي: يمشون على ظهرها أحياء، وإذا ماتوا ضمتهم إليها، وكل من ضم شيئًا فقد كفته، وهو بكسر الفاء وهو ما في ابن فارس (^٢).\nقال ابن التين: والأكثر بالضم، والفويسقة: الفأرة.\n_________\n(^١) سيأتي برقم (٣٣٤٤)، ومسلم (١٠٦٤).\n(^٢) \"مجمل اللغة\" ٣/ ٧٨٨ (كفت).","vol":"19","page":250},{"text":"فصل:\nذكر فيه أيضًا حديث ابن عُمَرَ وأبي هريرة - ﵄ -: \"دَخَلَتِ امْرَأةٌ النَّارَ فِي هِرَّةٍ رَبَطَتْهَا، فَلَمْ تُطْعِمْهَا، وَلَمْ تَدَعْهَا تَأْكُلُ مِنْ خِشَاشِ الأَرْضِ\".\nوقد سلف في الشرب من حديث ابن عمر (^١)، وهو دليل على جواز اتخاذها ومنع تضييعها وأنه من الكبائر. ذكره الداودي.\nوفيه: جواز رباطها إذا أطعمت.\nوالخشاش مثلث الخاء. وقال ابن التين: هو بالفتح: دوابها. وعند ابن (عيينة) (^٢) بكسرها، إلا الخشاش من صغار الطير، فهو وحده بالفتح.\nفصل:\nساق البخاري هنا حديث الهرة من طريق ابن عمر وأبي هريرة، وسلف طريق أسماء في باب: ما يقرأ بعد التكبير (^٣)، وسلف طريق ابن عمر في الشرب كما أسلفناه.\nوفي رواية للبخاري في حديث ابن عمر: \"حتى ماتت جوعًا فدخلت فيها النار\" (^٤).\nوانفرد به مسلم من حديث جابر، ذكره في الكسوف، ولفظه: \"وعرضت على النار فرأيت امرأة من بني إسرائيل تعذب في هرة لها\" (^٥) الحديث. وفي أخرى له: \"رأيت في النار امرأة حميرية سوداء طويلة\" (^٦). ولم يقل: من بني إسرائيل.\n_________\n(^١) سبق برقم (٢٣٦٥).\n(^٢) في هامش الأصل: لعل الصواب: قتيبة.\n(^٣) سبق برقم (٧٤٥).\n(^٤) سبق برقم (٢٣٦٥).\n(^٥) مسلم (٩٠٤).\n(^٦) مسلم (٩٠٤).","vol":"19","page":251},{"text":"وأخرجه ابن حبان في \"صحيحه\" من حديث عبد الله بن عمرو وعقبة بن عامر (^١)، (وأخرجه أحمد من حديث جابر) (^٢) (^٣).\nفصل:\nهذِه المرأة يجوز أن تكون كافرة، لكن ظاهر الحديث إسلامها، وعذبت على إصرارها على ذلك. وليس في الحديث تخليدها. نعم، روى الحافظ أبو نعيم في \"تاريخ أصبهان\" أنها كانت كافرة، وكذا البيهقي في \"البعث والنشور\" عن عائشة (^٤). فيكون من جملة استحقاقها النار حبس الهرة، وأبداه القاضي احتمالًا (^٥)، وأنكره النووي (^٦) فاستفده.\n(فصل) (^٧):\nذكر فيه أيضًا حديث أَبِي هُرَيْرَةَ في قتل النمل، وفيه: \"فَأُحْرِقَ بِالنَّارِ، فَأَوْحَى اللهُ إِلَيهِ: فَهَلَّا نَمْلَةً وَاحِدَةً\". وقد سلف في أثناء الجهاد (^٨).\nوفيه: أنه لم يعب عليه قتل التي لدغته. وكره مالك قتله لمن آذاه، وقيل: إنما يقتلها من كان قاطنًا غير مسافر وعسر عليه الانتقال، ولم يجد ما يزيله به فيقتلها حينئذٍ بغير النار.\n_________\n(^١) \"صحيح ابن حبان\" (٢٨٣٨، ٥٦٢٢).\n(^٢) من (ص ١).\n(^٣) أحمد ٢/ ٣٧٤.\n(^٤) \"البعث والنشور\" ص ٥٣ (٥٢).\n(^٥) \"إكمال المعلم\" ٣/ ٣٤٤.\n(^٦) \"شرح مسلم\" ٦/ ٢٠٧ - ٢٠٨.\n(^٧) ليست في الأصل، والمثبت من الهامش، حيث علق الناسخ قائلًا: صحيح أن يقول هنا: فصل. وكأنه سقط من الصفحة الرئيسية.\n(^٨) سبق برقم (٣٠١٩).","vol":"19","page":252},{"text":"<span data-type='title' id=toc-2269>١٧ - باب إِذَا وَقَعَ الذُّبَابُ فِي إناء أَحَدِكُمْ، فَإِنَّ فِي أحَدِ جَنَاحَيْهِ دَاءً وَفِي الآخَر شِفَاءً</span>\n٣٣٢٠ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: حَدَّثَنِي عُتْبَةُ بْنُ مُسْلِمٍ قَالَ: أَخْبَرَنِي عُبَيْدُ بْنُ حُنَيْنٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا وَقَعَ الذُّبَابُ فِي شَرَابِ أَحَدِكُمْ فَلْيَغْمِسْهُ، ثُمَّ لِيَنْزِعْهُ، فَإِنَّ فِي إِحْدَى جَنَاحَيْهِ دَاءً وَالأُخْرَى شِفَاءً». [٥٧٨٢ - فتح ٦/ ٣٥٩]\n\n٣٣٢١ - حَدَّثَنَا الحَسَنُ بْنُ الصَّبَّاحِ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ، حَدَّثَنَا عَوْفٌ، عَنِ الحَسَنِ وَابْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «غُفِرَ لاِمْرَأَةٍ مُومِسَةٍ مَرَّتْ بِكَلْبٍ عَلَى رَأْسِ رَكِيٍّ يَلْهَثُ، قَالَ: كَادَ يَقْتُلُهُ العَطَشُ، فَنَزَعَتْ خُفَّهَا، فَأَوْثَقَتْهُ بِخِمَارِهَا، فَنَزَعَتْ لَهُ مِنَ المَاءِ، فَغُفِرَ لَهَا بِذَلِكَ». [٣٤٦٧ - مسلم: ٢٢٤٥ - فتح ٦/ ٣٥٩]\n\n٣٣٢٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَفِظْتُهُ مِنَ الزُّهْرِيِّ كَمَا أَنَّكَ هَا هُنَا، أَخْبَرَنِي عُبَيْدُ اللهِ، عَنِ ابْنِ عَبَّاسٍ، عَنْ أَبِي طَلْحَةَ - ﵃ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَدْخُلُ المَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلَا صُورَةٌ». [٣٢٢٥ - مسلم: ٢١٠٦ - فتح ٦/ ٣٥٩]\n\n٣٣٢٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - أَمَرَ بِقَتْلِ الكِلَابِ. [مسلم: ١٥٧٠ - فتح ٦/ ٣٦٠]\n\n٣٣٢٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ يَحْيَى قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - حَدَّثَهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ أَمْسَكَ كَلْبًا يَنْقُصْ مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيرَاطٌ، إِلاَّ كَلْبَ حَرْثٍ أَوْ كَلْبَ مَاشِيَةٍ». [انظر: ٢٣٢٢ - مسلم: ١٥٧٥ - فتح ٦/ ٣٦٠]\n\n٣٣٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا سُلَيْمَانُ قَالَ: أَخْبَرَنِي يَزِيدُ بْنُ خُصَيْفَةَ قَالَ: أَخْبَرَنِي السَّائِبُ بْنُ يَزِيدَ، سَمِعَ سُفْيَانَ بْنَ أَبِي زُهَيْرٍ الشَّنَئِيَّ أَنَّهُ سَمِعَ","vol":"19","page":253},{"text":"رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَنِ اقْتَنَى كَلْبًا لَا يُغْنِي عَنْهُ زَرْعًا وَلَا ضَرْعًا، نَقَصَ مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيرَاطٌ». فَقَالَ السَّائِبُ: أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ: إِيْ وَرَبِّ هَذِهِ القِبْلَةِ. [انظر: ٢٣٢٣ - مسلم: ١٥٧٦ - فتح ٦/ ٣٦٠]\nترجم بنص الحديث الذي ساقه بعد من حديث عُبَيْدٍ بنِ حُنَيْنٍ عن أبي هُرَيْرَةَ - ﵁ -: \"إِذَا وَقَعَ الذُّبَابُ فِي شَرَابِ أَحَدِكُمْ فَلْيَغْمِسْهُ، ثُمَّ لِيَنْزِعْهُ، فَإِنَّ فِي أحد جَنَاحَيْهِ دَاءً وفي الآخَرِ شِفَاءً\".\nوهو من أفراده، ورواه الدارمي في \"مسنده\" من هذا الوجه، ثم رواه من حديث حماد بن سلمة عن ثمامة بن عبد الله بن أنس، عن أبي هريرة - ﵁ -، قال غير حماد: عن ثمامة، عن أنس مكان أبي هريرة، وقوم يقولون: عن القعقاع، عن أبي هريرة - ﵁ -. وحديث عبيد بن حنين أصح (^١).\nولأبي داود وابن حبان في \"صحيحه\": وأنه يتقي بجناحه الذي فيه الداء (^٢). ولأبي نعيم في \"الطب\" من حديث أبي سعيد نحوه سواء، وأنه يقدم السم ويؤخر الشفاء (^٣). وأخرجه أحمد (^٤)، وابن ماجه (^٥) وابن حبان (^٦). وفي الدارقطني من حديث سعيد بن المسيب عن سلمان نحوه (^٧). ومن حديث أنس بإسناد ضعيف (^٨).\n_________\n(^١) \"مسند الدارمي\" ٢/ ١٢٩٧ - ١٢٩٨ (٢٠٨١، ٢٠٨٢).\n(^٢) أبو داود (٣٨٤٤)، وابن حبان (١٢٤٦، ٥٢٥٠).\n(^٣) \"الطب النبوي\" لأبي نعيم ٢/ ٦٤٠ - ٦٤١ (٦٩٣).\n(^٤) أحمد ٢/ ٢٢٩، عن أبي هريرة، ٣/ ٢٤ عن أبي سعيد الخدري.\n(^٥) ابن ماجه (٣٥٠٤). عن أبي سعيد؛ و(٣٥٠٥) عن أبي هريرة.\n(^٦) ابن حبان (١٢٤٧).\n(^٧) الدارقطني ١/ ٣٧.\n(^٨) رواه البزار كما في \"كشف الأستار\" (٢٨٦٦).","vol":"19","page":254},{"text":"ثم الكلام عليه من وجوه:\nأحدها:\nالشراب هنا يدخل فيه كل المائعات قال تعالى: ﴿يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ﴾ [النحل: ٦٩] والجناح حقيقة للطائر، ويقال للآدمي استعارة؛ قال تعالى: ﴿وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ﴾ [الإسراء: ٢٤].\nثانيها:\nقوله: (\"وفي الآخَر شِفَاءً\"). كذا هو ثابت في النسخ بإعادة حرف الجر، وجاء في رواية حذفها، وهو قال على من يجوز العطف على عاملين، وهو رأي الأخفش والكوفيين فيقرأ إذن بجر: \"الآخر\"؛ معلقًا على \"أحد\"، ونصب \"شفاء\"؛ عطفًا على \"داء\"، والعامل في \"أحد\" حرف الجر الذي هو \"في\"، والعامل في \"داء\" إن، فقد شركت الواو في العطف على العاملين الذين هما في \"وإن\". وسيبويه لا يجيز ذلك، يؤيده رواية \"الكتاب\" بإثبات حرف الجر، وقد أجازه في المثل: ما كل سوداء تمرةً ولا بيضاء شحمة (^١). فتمرة بالنصب على إعمال (ما)، ولا بيضاء شحمة: بالرفع فيهما على الاستئناف، فإن كان روي في الحديث: \"والآخر شفاء\". بالرفع فيهما، فهو على هذا الوجه، ويخرج به عن العطف على عاملين، ولكنه يحتاج إلى حذف مضاف في قوله: \"وَالآخر شِفَاءً\" أي: ذو شفاء. وأيضًا ففي اللفظ مجاز وهو كون الداء في أحد الجناحين.\nثالثها:\nاختلف العلماء فيما لا نفس لها سائلة تقع في الماء القليل أو المائع كالذباب ونحوه، هل ينجسه؟\n_________\n(^١) \"الكتاب\" ١/ ٦٥.","vol":"19","page":255},{"text":"وأظهر قولي الشافعي: المنع، ونقل ابن المنذر الإجماع عليه لهذا الحديث مع أن نفسه نجسة على الأصح خلافًا لأبي حنيفة. وفي روثها وجه بطهارته، والأصح النجاسة.\nثالثها: الأمر بالغمس إنما هو لمقابلة الداء بالدواء، كما أخبر به الشارع، فحينئذٍ في إلحاق غير الذباب به نظر وقد جاء التثليث في غمسها على وجه المبالغة، رواه الضياء في \"الأحاديث المختارة\" من طريق يحيى بن صاعد، ثنا محمد بن معمر، ثنا أبو عتاب سهل بن حماد، ثنا عبد الله بن المثنى، حدثني ثمامة بن عبد الله بن أنس قال: كنا عند أنس بن مالك فوقع ذباب في إناء، فقال أنس بأصبعه فغمسه في ذلك الماء ثلاثًا وقال: بسم الله. وقال: إن رسول الله - ﷺ - أمرهم أن يفعلوا ذلك (^١).\nوفيه: إباحة التداوي. ويحتمل أن يكون الداء: ما يعرض في نفس المترفهين من التكبر عن أكله، حتى ربما كان سببًا لترك ذلك الطعام وإتلافه.\nوالدواء: ما يحصل مع قمع النفس وحملها على التواضع، لكنه مجاز والحقيقة أنه يتعلق بالأمراض وبرئها.\nوقد تعجب قوم من اجتماع داء ودواء في شيء واحد، وليس بعجب؛ فإن النحلة تعسل من أعلاها وتلقي السم من أسلفها؛ والحية القاتل سمها يدخل في لحمها في الترياق؛ والذباب يدخلونه في أدوية العين فيسحقونه مع الإثمد؛ ليقوي البصر، ويأمرون بستر وجه الذي يعضه الكلب من الذباب؟ ويقولون: إن وقع بصره عليه تعجل هلاكه. نبه عليه ابن الجوزي.\n_________\n(^١) \"الأحاديث المختارة\" ٥/ ٢٠٦ - ٢٠٧ (١٨٣٥).","vol":"19","page":256},{"text":"رابعها:\nواحد الذُّبَابِ: ذبابة، كما قال ابن التين: قال (أبو المعاني) (^١) في \"المنتهى\": الذب -بالضم-: الذباب، وجمع الذباب: ذبان، ولا تقل: ذبانة، والجمع القليل: أذبة، كغراب: أغربة وغربان. وقال أبو هلال العسكري: الذباب واحد، والجمع: ذبان، والعامة تقول: ذبانة للواحد. والذبان للجمع، وهو خطأ. وقال أبو حاتم السجستاني: تقول: هذا ذباب للواحد وذبابان في التثنية، ولا يقال: ذبانة ولا ذبابة.\nوقال ابن سيدَهْ في \"محكمه\": لا يقال ذبابة، إلا أن أبا عبيدة رواه عن الأحمر، والصواب: ذباب واحد، وفي التنزيل: ﴿وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا﴾ فسروه بالواحد (^٢). وحكى سيبويْهِ عن العرب: ذب في جمع ذباب. قال الجاحظ: عمر الذبان أربعون يومًا (^٣) وهو في النار، وليس تعذيبًا له وإنما ليعذب به أهل النار؛ لوقوعه عليهم؛ فإنه لا شيء أضر على المكلوم من وقوعه على كلمه.\nوقال أبو محمد المالقي النباتي في \"جامعه\": ذباب الناس يتولد من الزبل، وإن أخذ الذباب الكثير فقطعت رءوسها، ويحك بجسدها الشعرة التي في الأجفان حكًّا شديدًا، فإنه يبرئه. وإن سحق الذباب بصفرة البيض سحقًا ناعمًا، وضمدت بها العين التي فيها اللحم الأحمر من داخل؛ فإنه يسكن من ساعته، وإدن حك بالذباب في موضع داء الثعلب حكًّا شديدًا فإنه يبرئه، وإن مسح لسعة الزنبور بالذباب سكن وجعه.\n_________\n(^١) كذا بالأصل، وصوابها (أبو المعالي)، وتقدم التنبيه على ذلك غير مرة.\n(^٢) \"المحكم\" ١١/ ٥٣.\n(^٣) \"الحيوان\" ١/ ٢٥٩.","vol":"19","page":257},{"text":"قال الخطابي: قال بعض من لا خلاق له: كيف يجتمع الداء والشفاء في جناحيه؟ وكيف تعلم ذلك من نفسها حتى تقدم الداء وتؤخر الدواء؟ وما أداها إلى ذلك؟ وهو سؤال جاهل أو متجاهل؛ وذلك أن عامة الحيوان جمع فيها بين الحرارة والبرودة واليبوسة والرطوبة (هي) (^١) أشياء متضادة، إذا تلاقت تفاسدت، لولا تأليف الله لها، ويقال لهذا الجاهل: إن الذي ألهم النحلة -وشبهها من الدواب- إلى بناء البيوت وادخار القوت، هو الملهم للذباب ما تراه في الكتاب (^٢).\nثم ذكر البخاري في الباب خمسة أحاديث:\nأحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"غُفِرَ لاِمْرَأَةٍ مُومِسَةٍ مَرَّتْ بكَلْبٍ عَلَى رَأْسِ رَكِيٍّ يَلْهَثُ قَد كَادَ يَقْتُلُهُ العَطَشُ، فَنَزَعَتْ خُفَّهَا، فَأَوْثَقَتْهُ بِخِمَارِهَا، فَنَزَعَتْ لَهُ مِنَ المَاءِ، فَغُفِرَ لَهَا بِذَلِكَ\".\nهذا الحديث سلف في الشرب من حديث أبي هريرة أن رجلًا فعل ذلك (^٣)، وكذا ذكره في الطهارة في باب الماء الذي يغسل به شعر الإنسان (^٤)، فلعلهما قصتان، والمومسة: المرأة الفاجرة، ويأتي في ذكر بني إسرائيل، وأخرجه مسلم أيضًا (^٥)، والركي: البئر.\n_________\n(^١) في الأصل: (في)، والمثبت من مصدر التخريج.\n(^٢) \"معالم السنن\" ٤/ ٢٣٩.\n(^٣) سبق برقم (٢٣٦٣) باب فضل سقي الماء.\n(^٤) سبق برقم (١٧٣) باب إذا شرب الكلب في إناء أحدكم فليغسله سبعا، وهذا التبويب سقط من إحدى نسخ البخاري، ولعلها التي وقف عليها المصنف، وما أورده المصنف هو التالي لهذا الباب.\n(^٥) مسلم (٢٢٤٤).","vol":"19","page":258},{"text":"وفيه: دلالة على قبول عمل المرتكب الكبائر من المسلمين، وأن الله يتجاوز عن الكبيرة بالعمل اليسير من الخير؛ تفضلًا منه.\nالحديث الثاني:\nحديث أَبِي طَلْحَةَ: \"لَا تَدْخُلُ المَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلَا صُورَةٌ\". وقد سلف قريبًا في باب إذا قال أحدكم آمين.\nالحديث الثالث:\nحديث ابن عُمَرَ - ﵄ - أنه - ﷺ - أَمَرَ بِقَتْلِ الكِلَابِ. وأخرجه مسلم أيضًا (^١).\nالرابع:\nحديث أَبَي هُرَيْرَةَ - ﵇ -: \"مَنْ أَمْسَكَ كَلْبًا نقص مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيرَاطٌ، إِلَّا كَلْبَ حَرْثٍ أَوْ مَاشِيَةٍ\".\nوحديث سُفْيَانَ بْنَ أَبِي زُهَيْرٍ الشنوي أَنَّهُ سَمِعَ النبي - ﷺ - يَقُولُ: \"مَنْ اقْتَنَى كَلْبًا لَا يُغْنِي عَنْهُ زَرْعًا وَلَا ضَرْعًا، نَقَصَ مِنْ عَمَلِهِ كُلَّ يَومٍ قِيرَاط\".\nوحديث أبي هريرة - ﵁ - وسفيان سلفا في أثناء المزارعة (^٢)، قال ابن التين: وما ذكره في الكلاب من الأحاديث هو في كلاب الدور. قال: وفيه دليل أن قاتلها مأجور لا قيمة عليه.\nقلت: وذكره لها في هذا الباب لما يأتي عن ابن عباس - ﵄ - وغيره أنهم من الجن، والترجمة قريبة من ذكر الجن.\nوحديث نافع عن ابن عمر هنا مطلق، وحديث عبد الله بن دينار عنه: \"إلا كلب صيد وكلب غنم أو ماشية\" ردها للأول، فإن القصة واحدة والراوي واحد، وما كان كذلك وجب فيه ذلك بالإجماع.\n_________\n(^١) مسلم (١٥٧٠).\n(^٢) سلفا برقم (٢٣٢٢، ٢٣٢٣).","vol":"19","page":259},{"text":"فصل:\nوإلى الأخذ بهذا الحديث ذهب مالك وأصحابه وكثير من العلماء فقالوا: تقتل الكلاب إلا ما استثني منها ولم يروا الأمر بقتل ما عدا المستثنى منسوخًا بل محكمًا، وقام الإجماع على قتل العقور منها.\nواختلفوا في قتل ما لاضرر فيه؛ فقال إمام الحرمين: أمر الشارع أولًا بقتلها كلها ثم نسخ ذلك ونهى عن قتلها، إلا الأسود البهيم، ثم استقر الشرع على النهي عن قتل جميعها إلا الأسود من حديث ابن مغفل.\nومعنى: (البهيم شيطان) بعيد عن المنافع، قريب من المضرة، وهذِه أمور لا تدرك بنظر ولا يتوصل إليها بقياس، وإنما ينتهى إلى ما جاء عن الشارع، كما نبه عليه ابن عبد البر قال: وقد روي عن ابن عباس أن الكلاب من الجن، وهي (بقعة) (^١) الجن، فإذا غشيتكم عند طعامكم فألقوا إليها الشيء فإن لها أنفسًا. يعني: أعينَا (^٢). وفي لفظ السود منها جن والبقع منها جن. قال صاحب \"العين\": الحن: حي من الجن منهم الكلاب البهم (^٣). وفي \"الباهر\": الحن -بالكسر-: ضرب من الجن. قال ابن الأعرابي: هم سفلة الجن وضعفاؤهم. وأنشد:\n*مختلف نجواهم حن وجن*\nقال ابن عديس يقال كلب حني. وروى عن الحسن وإبراهيم أنهما يكرهان صيد الكلب الأسود البهيم، وإليه ذهب أحمد وبعض أصحابنا لا يحل الصيد إذا قتله، وقال الشافعي ومالك والجمهور بحله كغيره.\n_________\n(^١) في الأصول: ضعيفة، والمثبت من مصدر التخريج.\n(^٢) \"التمهيد\" ١٤/ ٢٢٩.\n(^٣) \"العين\" ٣/ ٢٩.","vol":"19","page":260},{"text":"وليس المراد بالحديث إخراج الأسود عن جنس الكلاب، ولهذا لو ولغ في الإناء وجب غسله كغيره من الأبيض. قال ابن عبد البر: والذي نختاره: ألا يقتل منها شيء إذا لم يضر؛ لنهيه أن يتخذ شيء فيه روح غرضًا (^١)؛ ولحديث الذي سقى الكلب؛ ولقوله: \"في كل كبد حرى أجر\" (^٢)، وترك قتلها في كل الأمصار وفيها العلماء، ومن لا يتسامح في شيء من المنكر والمعاصي الظاهرة. وما علمت فقيها من فقهاء المسلمين جعل اتخاذ الكلاب جرحة، ولا رد قاض شهادة متخذها. ومذهب الشافعي تحريم اقتناء الكلب بغير حاجة.\nفصل:\nقال أبو عمر: في الأمر بقتل الكلاب دلالة على عدم أكلها ألا ترى إلى الذي جاء عن عمر وعثمان في ذبح الحمام وقتل الكلاب (^٣).\nوفيه: دلالة على افتراق حكم ما يؤكل وما لا يؤكل؛ لأنه ما جاز ذبحه وأكله لم يجز الأمر بقتله، ومن ذهب إلى قتل الأسود منها، بأنه شيطان، فلا حجة فيه؛ فلأن الله قد سمى من غلب عليه الشر من الإنس شيطانًا ولم يجب بذلك قتله.\nوقد جاء مرفوعًا في الحمام \"شيطان يتبع شيطانة\" (^٤)، وليس في ذلك ما يدل على أنه مسخ من الجن، ولا أن الحمامة مسخت من الجن، ولا أن ذلك واجب قتله.\n_________\n(^١) \"التمهيد\" ١٤/ ٢٣٣.\n(^٢) سبق برقم (٢٣٦٣) بلفظ: \"في كل كبد رطبة\".\n(^٣) \"التمهيد\" ١٤/ ٢٢٤.\n(^٤) رواه أبو داود (٤٩٤٠)، وابن ماجه (٣٧٦٥)، وأحمد ٢/ ٣٤٥.","vol":"19","page":261},{"text":"فصل:\nلما ذكر ابن العربي حديث الذي سقى الكلب قال: يحتمل أن يكون قبل النهي عن قتلها، ويحتمل أن يكون بعد، فإن كان الأول فليس بناسخ له؛ لأنه لما أمر بقتل الكلاب لم يأمر إلا بقتل كلاب المدينة لا بقتل كلاب البوادي، وهو الذي نسخ. وكلاب البوادي لم يرد فيها قتل ولا نسخ؛ وظاهر الحديث يدل عليه؛ ولأنه لو وجب قتله لما وجب سقيه؛ ولا يجمع عليه حر العطش والموت كما يفعل بالكافر العاصي، فكيف بالكلب الذي لم يعص؟!\nوفي الحديث الصحيح أنه - ﵇ - لما أمر بقتل يهود شكوا العطش فقال: \"لا تجمعوا عليهم حر السيف والعطش\". فسقوا ثم قتلوا (^١).\nفصل:\nوالجمع بين رواية الكتاب: \"ينقص من أجره قيراط\". وبين الرواية الأخرى: \"قيراطان\". يحتمل أنه لما ذكر القيراط لم ينتبه الناس. فزاد في التغليظ، أو يكون راجعًا إلى كثرة الأذى من الكلب وقلته، أو يحمل على اختلاف المواضع فالقيراطان بالمدينة خاصة؛ لزيادة فضلها، والقيراط في غيرها، كما قاله أبو عمر قال: أو يكون القيراطان في المدن والقيراط بالوادي.\nوجاء في رواية أنه: \"نقص من أجره قيراطين\" (^٢). وهو صحيح؛ لأن \"نقص\" جاء لازمًا ومتعديًا. وقال الروياني: اختلفوا في المراد بما ينقص منه فقيل: ينقص بما مضى من عمله. وقيل: من مستقبله. واختلفوا في\n_________\n(^١) \"عارضة الأحوذي\" ٦/ ٢٨٥ - ٢٨٦.\n(^٢) ستأتي برقم (٥٤٨٠).","vol":"19","page":262},{"text":"محل نقصانهما فقيل: قيراط من عمل النهار وقيراط من عمل الليل وقيراط من النفل. وقال القرطبي: أقرب ما قيل في ذلك قولان:\nأحدهما: أن جميع ما عمله من عمل ينقص لمن اتخذ ما نهي عنه من الكلاب بإزاء كل يوم يمسكه جزءان من أجر ذلك اليوم الذي يمسكه فيه.\nالثاني: أن يحط من عمله عملان أو من عمل يوم إمساكه عقوبة له على ما اقتحم من النهي.\nوالقِيرَاط: (أصل) (^١) لمقدار معلوم عند الله تعالى لكن جرى العرف في بلاد يعرف فيها القيراط؛ لأنه جزء من أربعة وعشرين جزءًا ولم يكن هذا العرف عند العرب غالبًا (^٢).\n_________\n(^١) كذا بالأصل، وجاء في \"المفهم\" (مثل).\n(^٢) \"المفهم\" ٤/ ٤٥١ - ٤٥٢.","vol":"19","page":263},{"text":"٦٠\n[كتاب الأنبياء]","vol":"19","page":265},{"text":"<span data-type='title' id=toc-2270>[٦٠ - كِتَابُ الأَنْبِيَاءِ]</span>\n<span data-type='title' id=toc-2271>١ - باب خَلْقِ آدَمَ - ﷺ - وَذُرِّيَّتِهِ </span>(^١)\n﴿صَلْصَالٍ﴾ [الحجر: ٢٦]: طِينٌ خُلِطَ بِرَمْلٍ فَصَلْصَلَ كَمَا يُصَلْصِلُ الفَخَّارُ، وَيُقَالُ: مُنْتِنٌ، يُرِيدُونَ بِهِ: صَلَّ، كَمَا تقَول: صَرَّ البَابُ وَصَرْصَرَ عِنْدَ الإِغْلَاقِ، مِثْلُ: كَبْكَبْتُهُ يَعْنِي: كَبَبْتُهُ. ﴿فَمَرَّتْ بِهِ﴾ [الأعراف: ١٨٩]: اسْتَمَرَّ بِهَا الحَمْلُ فَأَتَمَّتْهُ. ﴿أَلَّا تَسْجُدَ﴾ [الأعراف: ١٢] أَنْ تَسْجُدَ.\nالشرح:\nحقيقة الصلصال: الطين اليابس المصوت، واختلف العلماء في اسم آدم، فقال أبو جعفر النحاس في \"اشتقاقه\": قيل: إنه اسم سرياني. وقيل: هو أفعل من الأدمة. وقيل: أخذ من لفظ الأديم؛ لأنه خلق من أديم الأرض، قاله ابن عباس (^٢). قال قطرب: لو كان\n_________\n(^١) ورد بهامش الأصل: في نسخة كتاب الأنبياء.\n(^٢) رواه الطبري في \"تفسيره\" ١/ ٢٥١ (٦٤٠) من طريق جعفر بن أبي المغيرة، =","vol":"19","page":267},{"text":"من أديم الأرض لكان على وزن فاعل وكانت الهمزة أصلية ولم يكن يمنعه من الصرف مانع، وإنما هو على وزن أفعل من الأدمة، وكذلك أنه غير مُجرى وهذا القول ليس بشيء؛ لأنه لا يمتنع أن يكون من الأديم ويكون على وزن أفعل، تدخل الهمزة الزائدة على الأصلية؛ كما تدخل على همزة الأدمة، فإن الأدمة همزة أصلية وكذلك أول الأديم همزة أصلية، فلا يمتنع أن يبنى منه أفعل فيكون غير مُجرى، كما يقال: رجل أعين.\nوعند ابن الأنباري: يجوز أن يكون أفعل من أدمت بين الشيئين إذا خلطت بينهما وإن كان ماء وطينًا. فخلطا جميعًا. قال ابن جرير: وأولى الأشياء فيه أن يكون فعلًا ماضيًا. وقال النضر بن شميل: سمي بذلك لبياضه.\nوقال ابن بري في \"حواشي المقرب\": آدم: اسم عربي؛ لقول ابن عباس: خلق من أديم الأرض. ولولا ذلك لاحتمل أن يكون مثل آزر أعجميًّا، وبكون وزنه أفعل أو فاعل مثل: فالج. ويكون امتناع صرفه للعجمة والتعريف إذا جعل وزنه فاعل، وهو بالعبراني: آدام بتفخيم الألف على وزن خاتام.\nفصل:\nقال ابن دريد في \"وشاحه\": خلق آدم مختونًا كنبينا وشيث وإدريس\n_________\n= والحاكم ٢/ ٣٨٠ - ٣٨١ من طريق الحسن بن مسلم، كلاهما عن سعيد بن جبير، عن ابن عباس. وصححه الحاكم على شرط الشيخين، وإسناد الطبري صححه الشيخ أحمد شاكر، انظر \"تفسير الطبري\" [ط. شاكر] ١/ ٤٨٠ (٦٤٠). ورواه أيضًا ابن أبي حاتم في \"تفسيره\" ١/ ٨٥ (٣٧٠) من طريق الأعمش، عن أبي الضحى، عن ابن عباس.","vol":"19","page":268},{"text":"ونوح وسام ولوط ويوسف وموسى وسليمان وشعيب ويحيى وهود وصالح. زاد ابن الجوزي في \"منتظمه\": وزكريا وبني أهل الزبير.\nفصل:\nفي \"تاريخ الطبري\": من حديث أبي روق عن الضحاك، عن ابن عباس: أمر الرب تعالى بتربة آدم فرفعت، فخلق آدم من طين لازب، ثم قال للملائكة الذين كانوا مع إبليس خاصة دون الملائكة الذين كانوا في السموات اسجدوا لآدم، فسجدوا إلا إبليس (^١).\nوفي حديث سعيد بن جبير عنه: بعث رب العزة تعالى إلى إبليس فأخذ من أديم الأرض من عذبها وملحها فخلق منه آدم، ومن ثم سمي آدم؛ لأنه خلق من أديم الأرض، ومن ثم قال إبليس: أأسجد لمن خلقت طينًا؟! أي: هذِه الطينة أنا جئتُ بها (^٢).\nزاد الخُتّلي في \"ديباجه\" فقال له الله: ألم (تعوذ) (^٣) بي منكم الأرض؟ قال: بلى. قال: لأخلقن خلقًا يسوؤك منها (^٤).\nوروى ابن عساكر في \"تاريخه\" مرفوعًا: \"أهل الجنة ليس لهم كنى إلا آدم، فإنه يكنى أبا محمد\" (^٥).\nوعن كعب: ليس أحد في الجنة له لحية إلا هو (^٦). وقيل: موسى. ذكره الطبري، (^٧) وقيل: هارون.\n_________\n(^١) \"تاريخ الطبري\" ١/ ٦٤ - ٦٥.\n(^٢) \"تاريخ الطبري\" ١/ ٦٣. وقد تقدم تخريجه.\n(^٣) هكذا في الأصل، ولعل الجادة: تعذْ.\n(^٤) \"الديباج\" ص.\n(^٥) \"تاريخ دمشق\" ٧/ ٣٨٨ من حديث علي بن أبي طالب.\n(^٦) \"تاريخ دمشق\" ٧/ ٣٨٩.\n(^٧) انظر \"تاريخ الطبري\" الموضع السابق.","vol":"19","page":269},{"text":"وفي \"تاريخ الطبري\" من حديث أسباط، عن السدي، عن أبي مالك، وعن أبي صالح، عن ابن عباس. وعن مرة الهمداني، عن ابن مسعود. وعن أناس من الصحابة قالوا: أرسل الله جبريل؛ ليأتيه بطين منها فعاذت بالله أن ينقصها، فرجع. وكذا قال لميكائيل بعده فأرسل ملك الموت، فلما عاذت قال: وأنا أعوذ بالله أن أرجع ولم أنفذ أمره. فأخذ من وجه الأرض وخلط ولم يأخذ من مكان واحد. وفي حديث (حبَّة) (^١) عن علي - ﵁ -: خلق آدم من أديم الأرض.\nومن حديث عوف الأعرابي، عن قسامة بن زهير، عن أبي موسى مرفوعًا: \"إن الله خلق آدم من قبضة قبضها من جميع الأرض\" (^٢).\nوعن سلمان: خمر الله طينة آدم أربعين يومًا ثم جمعه بيده (^٣).\nوعن ابن إسحاق: خلق الله آدم ثم وضعه ينظر إليه أربعين عامًا قبل أن ينفخ فيه الروح (^٤).\n_________\n(^١) هكذا في الأصل و(ص ١)، وفي \"تاريخ الطبري\" و\"التفسير\" ١/ ٢٥١ (٦٤١) من حديث عمرو بن ثابت عن أبيه، عن جده. وجده: هرمز الكوفي.\n(^٢) رواه أيضًا أبو داود (٤٦٩٣)، والترمذي (٢٩٥٥)، وأحمد ٤/ ٤٠٠، وقال الترمذي: هذا حديث حسن صحيح.\n(^٣) رواه أيضًا أبو نعيم في \"الحلية\" ٨/ ٢٦٣ - ٢٦٤، وابن سعد في \"الطبقات\" ١/ ٢٧، من طريق سليمان التيمي عن أبي عثمان النهدي، عن سلمان موقوفًا، وعند ابن سعد: عن سلمان عن ابن مسعود موقوفًا.\nوعزاه العراقي في \"تخريج الإحياء\" ٢/ ١١٢٩ (٤٠٨٨) لأبي منصور الديلمي في \"مسند الفردوس\" من حديث ابن مسعود وسلمان الفارسي، وقال: بإسناد ضعيف جدًّا، وهو باطل. اهـ.\nوذكر الفتني في \"تذكرة الموضوعات\" ص ١٣ وقال: ضعيف.\n(^٤) \"تاريخ الطبري\" ١/ ٦٢ - ٦٤.","vol":"19","page":270},{"text":"فصل:\nقال ابن فورك: كان خلقه على الصورة التي كان عليها من غير أن كان ذلك حادثًا أو شيئًا منه عن توليد عنصر أو تأثير طبع أو فلك أو ليل أو نهار إبطالًا لقول الطبائعيين: إن بعض ما كان عليه آدم من صورته وهيئته لم يخلقه الله، وإنما كان ذلك من فعل الطبع أو تأثير الفلك فنبه بقوله: إن الله خلق آدم على صورته على ما كان فيه لم يشاركه في خلقه أحد. وخص آدم بالذكر من باب التنبيه على الأدنى (^١).\nفصل:\nروى ابن منده من حديث جويبر عن الضحاك، عن ابن عباس - ﵄ -: إن الله خلق آدم من طين بيده، وخلق الطين من الزبدة، والزبدة من الموج، والموج من البحر، والبحر من الظلمة، والظلمة من النور، والنور من الحر، والحر من الآية، والآية من الصورة، والصورة من الياقوتة، والياقوتة من الكن، والكن من لا شيء.\nومن حديث أبي صالح، عن ابن عباس ومرة، عن عبد الله: خلق الله آدم بيده؛ لكي لا يتكبر إبليس عنه، فجعله بشرًا أربعين سنة من مقدار يوم الجمعة، فمرت به الملائكة ففزعوا منه، وكان أشدهم منه فزعًا إبليس، ويقول: لأمرٍ ما خلقت، لئن سلطت عليه لأهلكنه.\nقال ابن منده: وروي عن النبي - ﷺ - نحوه، وفي لفظ عن ابن عباس: أربعين سنة طينًا، وأربعين صلصالًا، وأربعين من حمأ مسنون، فتم خلقه بعد مائة وعشرين سنة. وقال ابن مسعود: بعد مائة وستين سنة. وعن ابن عباس: مكث أربعين ليلة جسدًا علقًا. وعن ابن سلام: خلق آدم في آخر ساعة من يوم الجمعة على عجل.\n_________\n(^١) \"مشكل الحديث\" ص ٥٢ - ٥٣ بتصرف يسير.","vol":"19","page":271},{"text":"-<span data-type='title' id=toc-2272> باب قَوْلِ الله تَعَالَى: ﴿وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾</span>\nقَالَ ابن عَبَّاس: ﴿لَمَّا عَلَيْهَا حَافِظٌ﴾ [الطارق: ٤]: إِلَّا عَلَيْهَا حَافِظٌ ﴿فِي كَبَدٍ﴾ [البلد: ٤] فِي شِدَّةِ خَلْقٍ. (﴿وَرِيشًا﴾) [الأعراف: ٢٦]: المَالُ، وَقَالَ غَيْرُهُ: الرِّيَاشُ وَالرِّيشُ وَاحِدٌ، وَهْوَ مَا ظَهَرَ مِنَ اللِّبَاسِ. ﴿تُمْنُونَ﴾ [الواقعة: ٥٨]: النُّطْفَةُ فِي أَرْحَامِ النِّسَاءِ. وَقَالَ مُجَاهِدٌ: ﴿إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ (٨)﴾ [الطارق: ٨]: النُّطْفَةُ فِي الإِحْلِيلِ. كُلُّ شيءٍ خَلَقَهُ فَهْوَ شَفْعٌ، السَّمَاءُ شَفْعٌ، وَالْوَتْرُ: اللهُ. ﴿فِي أَحْسَنِ تَقْوِيمٍ﴾ [التين: ٤]: فِي أَحْسَنِ خَلقٍ ﴿أَسْفَلَ سَافِلِينَ﴾ [التين: ٥]: إِلاَّ مَنْ آمَنَ ﴿خُسْرٍ﴾ [العصر: ٢]: ضَلَالٌ، ثُمَّ اسْتَثْنَى إِلَّا مَنْ آمَنَ ﴿لَازِبٍ﴾ [الصافات: ١١]: لَازِمٌ. ﴿وَنُنْشِئَكُمْ﴾ [الواقعة: ٦١]: فِي أي خَلْقٍ نَشَاءُ. ﴿نُسَبِّحُ بِحَمْدِكَ﴾ [البقرة: ٣٥]: نُعَظِّمُكَ. وَقَالَ أَبُو العَالِيَةِ ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾ [البقرة: ٣٧]: هْوَ قَوْلهُ: ﴿رَبَّنَا ظَلَمْنَا أَنْفُسَنَا﴾ [الأعراف: ٢٣] ﴿فَأَزَلَّهُمَا﴾ [البقرة: ٣٦]: فَاسْتَزَلَّهُمَا. وَ﴿يَتَسَنَّهْ﴾ [البقرة: ٢٥٩]: يَتَغَيَّرْ، آسِنٌ: مُتَغَيّر، وَالْمَسْنُونُ: المُتَغَيِّرُ ﴿حَمَإٍ﴾ [الحجر: ٢٦]: جَمْاعة حَمْأَةٍ، وَهْوَ: الطِّينُ المُتَغَيِّرُ. ﴿يَخْصِفَانِ﴾ [الأعراف: ٢٢]: أَخْذُ الخِصَافِ ﴿مِنْ وَرَقِ الْجَنَّةِ﴾ [الأعراف: ٢٢]: يُؤَلِّفَانِ وَيَخْصِفَانِ بَعْضَهُ إِلَى بَعْضٍ ﴿سَوْآتُهُمَا﴾ [الأعراف: ٢٢]: كِنَايَةٌ عَنْ فَرْجِهِمَا ﴿وَمَتَاعٌ إِلَى حِينٍ﴾ [الأعراف: ٢٤]: هَا هُنَا إِلَى يَوْمِ القِيَامَةِ، الحِينُ عِنْدَ العَرَبِ مِنْ سَاعَةٍ إِلَى مَا لَا يُحْصى عَدَدُهُ. ﴿وَقَبِيلُهُ﴾ [الأعراف: ٢٧]: جِيلُهُ الذِي هُوَ مِنْهُمْ.","vol":"19","page":272},{"text":"٣٣٢٦ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَلَقَ اللهُ آدَمَ وَطُولُهُ سِتُّونَ ذِرَاعًا، ثُمَّ قَالَ: اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ مِنَ الْمَلَائِكَةِ، فَاسْتَمِعْ مَا يُحَيُّونَكَ، تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ. فَقَالَ: السَّلَامُ عَلَيْكُمْ. فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ. فَزَادُوهُ وَرَحْمَةُ اللهِ. فَكُلُّ مَنْ يَدْخُلُ الجَنَّةَ عَلَى صُورَةِ آدَمَ، فَلَمْ يَزَلِ الخَلْقُ يَنْقُصُ حَتَّى الآنَ». [٦٢٢٧ - مسلم: ٢٨٤١ - فتح ٦/ ٣٦٢]\n\n٣٣٢٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ أَوَّلَ زُمْرَةٍ يَدْخُلُونَ الجَنَّةَ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ، ثُمَّ الَّذِينَ يَلُونَهُمْ عَلَى أَشَدِّ كَوْكَبٍ دُرِّىٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ وَلَا يَتَغَوَّطُونَ وَلَا يَتْفِلُونَ وَلَا يَمْتَخِطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ المِسْكُ، وَمَجَامِرُهُمُ الأَلُوَّةُ الأَنْجُوجُ عُودُ الطِّيبِ، وَأَزْوَاجُهُمُ الحُورُ العِينُ، عَلَى خَلْقِ رَجُلٍ وَاحِدٍ عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءِ». [انظر: ٣٢٤٥ - مسلم: ٢٨٣٤ - فتح ٦/ ٣٦٢]\n\n٣٣٢٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ، أَنَّ أُمَّ سُلَيْمٍ قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ اللهَ لَا يَسْتَحْيِى مِنَ الْحَقِّ، فَهَلْ عَلَى المَرْأَةِ الغُسْلُ إِذَا احْتَلَمَتْ؟ قَالَ: «نَعَمْ، إِذَا رَأَتِ المَاءَ». فَضَحِكَتْ أُمُّ سَلَمَةَ، فَقَالَتْ: تَحْتَلِمُ المَرْأَةُ؟! فَقَالَ رَسُولُ اللهِ - ﷺ -: «فَبِمَا يُشْبِهُ الوَلَدُ». [انظر: ١٣٠ - مسلم: ٣١٣ - فتح ٦/ ٣٦٢]\n\n٣٣٢٩ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا الفَزَارِيُّ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: بَلَغَ عَبْدَ اللهِ بْنَ سَلَامٍ مَقْدَمُ رَسُولِ اللهِ - ﷺ - المَدِينَةَ، فَأَتَاهُ، فَقَالَ: إِنِّي سَائِلُكَ عَنْ ثَلَاثٍ لَا يَعْلَمُهُنَّ إِلاَّ نَبِيٌّ، ﴿قَالَ: مَا﴾ أَوَّلُ أَشْرَاطِ السَّاعَةِ؟ وَمَا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الجَنَّةِ؟ وَمِنْ أَيِّ شَيءٍ يَنْزِعُ الوَلَدُ إِلَى أَبِيهِ؟ وَمِنْ أَيِّ شَيْءٍ يَنْزِعُ إِلَى أَخْوَالِهِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «خَبَّرَنِي بِهِنَّ آنِفًا جِبْرِيلُ». قَالَ: فَقَالَ عَبْدُ اللهِ: ذَاكَ عَدُوُّ اليَهُودِ مِنَ المَلَائِكَةِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ فَنَارٌ تَحْشُرُ النَّاسَ مِنَ المَشْرِق","vol":"19","page":273},{"text":"إِلَى المَغْرِبِ. وَأَمَّا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الجَنَّةِ فَزِيَادَةُ كَبِدِ حُوتٍ. وَأَمَّا الشَّبَهُ فِي الوَلَدِ فَإِنَّ الرَّجُلَ إِذَا غَشِيَ المَرْأَةَ فَسَبَقَهَا مَاؤُهُ كَانَ الشَّبَهُ لَهُ، وَإِذَا سَبَقَ مَاؤُهَا كَانَ الشَّبَهُ لَهَا». قَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللهِ.\nثُمَّ قَالَ: يَا رَسُولَ اللهِ إِنَّ اليَهُودَ قَوْمٌ بُهُتٌ، إِنْ عَلِمُوا بِإِسْلَامِى قَبْلَ أَنْ تَسْأَلَهُمْ بَهَتُونِي عِنْدَكَ، فَجَاءَتِ الْيَهُودُ، وَدَخَلَ عَبْدُ اللهِ البَيْتَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَيُّ رَجُلٍ فِيكُمْ عَبْدُ اللهِ بْنُ سَلَامٍ؟». قَالُوا: أَعْلَمُنَا وَابْنُ أَعْلَمِنَا وَأَخْبَرُنَا وَابْنُ أَخْيَرِنَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَفَرَأَيْتُمْ إِنْ أَسْلَمَ عَبْدُ اللهِ». قَالُوا: أَعَاذَهُ اللهُ مِنْ ذَلِكَ. فَخَرَجَ عَبْدُ اللهِ إِلَيْهِمْ فَقَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ. فَقَالُوا: شَرُّنَا وَابْنُ شَرِّنَا. وَوَقَعُوا فِيهِ. [٣٩١١، ٣٩٣٨، ٤٤٨٠ - فتح ٦/ ٣٦٣]\n\n٣٣٣٥ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - نَحْوَهُ -يَعْنِي-: «لَوْلَا بَنُو إِسْرَائِيلَ لَمْ يَخْنَزِ اللَّحْمُ، وَلَوْلَا حَوَّاءُ لَمْ تَخُنْ أُنْثَى زَوْجَهَا». [٣٣٩٩ - مسلم: ١٤٧٠ - فتح ٦/ ٣٦٣]\n\n٣٣٣١ - حَدَّثَنَا أَبُو كُرَيْبٍ وَمُوسَى بْنُ حِزَامٍ قَالَا: حَدَّثَنَا حُسَيْنُ بْنُ عَلِيٍّ، عَنْ زَائِدَةَ، عَنْ مَيْسَرَةَ الأَشْجَعِىِّ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اسْتَوْصُوا بِالنِّسَاءِ، فَإِنَّ الْمَرْأَةَ خُلِقَتْ مِنْ ضِلَعٍ، وَإِنَّ أَعْوَجَ شَيءٍ فِي الضِّلَعِ أَعْلَاهُ، فَإِنْ ذَهَبْتَ تُقِيمُهُ كَسَرْتَهُ، وَإِنْ تَرَكْتَهُ لَمْ يَزَلْ أَعْوَجَ، فَاسْتَوْصُوا بِالنِّسَاءِ». [٥١٨٤، ٥١٨٦ - مسلم: ١٤٦٨ - فتح ٦/ ٣٦٣]\n\n٣٣٣٢ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا زَيْدُ بْنُ وَهْبٍ، حَدَّثَنَا عَبْدُ اللهِ، حَدَّثَنَا رَسُولُ اللهِ - ﷺ - وَهْوَ الصَّادِقُ الْمَصْدُوقُ: «إِنَّ أَحَدَكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يَبْعَثُ اللهُ إِلَيْهِ مَلَكًا بِأَرْبَعِ كَلِمَاتٍ، فَيُكْتَبُ: عَمَلُهُ، وَأَجَلُهُ، وَرِزْقُهُ، وَشَقِيٌّ أَوْ سَعِيدٌ، ثُمَّ يُنْفَخُ فِيهِ الرُّوحُ، فَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاَّ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الكِتَابُ فَيَعْمَلُ","vol":"19","page":274},{"text":"بِعَمَلِ أَهْلِ الجَنَّةِ، فَيَدْخُلُ الجَنَّةَ، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الجَنَّةِ، حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاَّ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُ النَّارَ». [انظر: ٣٣٠٨ - مسلم: ٣٦٤٣ - فتح ٦/ ٣٦٣]\n\n٣٣٣٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ اللهَ وَكَّلَ فِي الرَّحِمِ مَلَكًا فَيَقُولُ يَا رَبِّ نُطْفَةٌ، يَا رَبِّ عَلَقَةٌ، يَا رَبِّ مُضْغَةٌ، فَإِذَا أَرَادَ أَنْ يَخْلُقَهَا قَالَ: يَا رَبِّ، أَذَكَرٌ أَمْ يَا رَبِّ أُنْثَى يَا رَبِّ، شَقِيٌّ أَمْ سَعِيدٌ؟ فَمَا الرِّزْقُ؟ فَمَا الأَجَلُ؟ فَيُكْتَبُ كَذَلِكَ فِي بَطْنِ أُمِّهِ». [انظر: ٣١٨ - مسلم: ٣٦٤٦ - فتح ٦/ ٣٦٣]\n\n٣٣٣٤ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي عِمْرَانَ الجَوْنِي، عَنْ أَنَسٍ يَرْفَعُهُ: «أَنَّ اللهَ يَقُولُ لأَهْوَنِ أَهْلِ النَّارِ عَذَابًا: لَوْ أَنَّ لَكَ مَا فِي الأَرْضِ مِنْ شَيءٍ كُنْتَ تَفْتَدِى بِهِ؟ قَالَ: نَعَمْ. قَالَ: فَقَدْ سَأَلْتُكَ مَا هُوَ أَهْوَنُ مِنْ هَذَا وَأَنْتَ فِي صُلْبِ آدَمَ أَنْ لَا تُشْرِكَ بِي. فَأَبَيْتَ إِلاَّ الشِّرْكَ». [٦٥٣٨، ٦٥٥٧ - مسلم: ٢٨٠٥ - فتح ٦/ ٣٦٣]\n\n٣٣٣٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تُقْتَلُ نَفْسٌ ظُلْمًا إِلاَّ كَانَ عَلَى ابْنِ آدَمَ الأَوَّلِ كِفْلٌ مِنْ دَمِهَا، لأَنَّهُ أَوَّلُ مَنْ سَنَّ القَتْلَ». [٦٨٦٧، ٧٣٢١ - مسلم: ١٦٧٧ - فتح ٦/ ٣٦٤]\nالشرح:\n﴿خَلِيفَةً﴾: هو آدم، واختلف: لم سمي آدم خليفة؟! فقيل: لأنه يخلفه من بعده، وقيل: لأنه يخلف من قبله. والوجهان سائغان في اللغة، أو يكون فعيلًا بمعنى فاعل وبمعنى مفعول. وقول ابن عباس أخرجه ابن جرير عن محمد بن سعد: حدثني أبي، حدثني عمي، حدثني أبي، عن أبيه، عن ابن عباس قوله -﷿-: ﴿إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا","vol":"19","page":275},{"text":"حَافِظٌ (٤)﴾ [الطارق: ٤] قال: كل نفس لما عليها حافظ: حفظة يحفظون عملك ورزقك أو أجلك إذا توفيته يا ابن آدم قبضت إلى ربك -﷿- (^١).\nوفي تفسير ابن عباس: جمع ابن أبي زياد ﴿لَمَّا عَلَيْهَا حَافِظٌ﴾: يداه ورجلاه وملكاه اللذان يحفظان عليه عمله.\nواختلف القراء في تشديد ﴿لَمَّا﴾ وتخفيفه، فثقَّل حمزة وكذا الحسن يقول: (إلا عليها حافظ) وكذا كل شيء في القرآن بالتشديد. وخفف أبو عمرو ونافع بمعنى: إن كل نفس لعليها حافظ. وعلى أن اللام جواب إن، و(ما) التي بعدها صلة (^٢)، وإذا كان كذلك لم يكن مشددًا، وهو المختار، وأنكر الأول، غير أن الفراء نقلها عن هذيل، وقال أبو زكريا يحيى بن زياد في \"معانيه\": قراءة العوام بالتشديد وخفف بعضهم (^٣).\nوالكَبَد: الشدة والمشقة أو تكابد أمور الدنيا والآخرة أي: تعالجها.\nوفي الريش قول آخر: أنه الجمال والهيئة، وقيل: المعاش.\nوتفسير مجاهد أخرجه ابن جرير من حديث ابن أبي نجيح، عن عبد الله ابن أبي بكر، عنه. وفي لفظ: الماء بدل النطفة، وعن الضحاك: إن شئت رددته كما خلقته من الماء. وفي رواية إن شئت\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٥٣٤ (٣٦٩٥٩) عن ابن عباس بلفظ: كل نفس عليها حفظة من الملائكة، ورواه بلفظ المصنف برقم (٣٦٩١٠) عن قتادة.\n(^٢) انظر \"حجة القراءات\" لابن زنجلة ص ٧٥٨، \"الحجة\" للفارسي ٦/ ٣٩٧، \"الكشف\" لمكي ٢/ ٣٦٩، و\"زاد المسير\" ٩/ ٨١.\n(^٣) \"معاني القرآن\" ٣/ ٢٥٤.","vol":"19","page":276},{"text":"رددته من الكبر إلى الشباب، ومن الصبي إلى (النطفة) (^١)، وقال ابن زيد: إنه على حبس ذلك الماء لقادر. وعن قتادة: معناه أن الله قادر على بعثه وإعادته.\nقال ابن جرير: وأولى الأقوال بالصواب قول من قال: معناه أن الله تعالى على رد الإنسان المخلوق من ماء دافق من بعد مماته حيًّا كهيئته قبل مماته لقادر (^٢).\nوفي \"تفسير عبد بن حميد\" عن علي قال: أن يرده نطفة في صلب أبيه (^٣).\nوتفسير أبي العالية من رواية خصيف عنه (^٤).\nوقوله: (﴿فَأَزَلَّهُمَا﴾): فاستزلهما أي: دعاهما إلى الذلة. وقرئ (فأزالهما) (^٥)، وأنكره أبو حاتم وقال: إنه لا يقدر على أكثر من الوسوسة.\nثم ذكر البخاري في الباب عشرة أحاديث:\nأحدها: حديث أَبِي هُرَيْرَةَ - ﵁ -، عَن النَّبِيِّ - ﷺ - قَالَ: \"خَلَقَ اللهُ آدَمَ وَطُولُهُ سِتُّونَ ذِرَاعًا، تمَّ قَالَ اذْهَبْ فَسَلَمْ عَلَى أُولَئِكَ مِنَ المَلَائِكَةِ،\n_________\n(^١) في الأصول: (القطيعة)، وعليها في الأصل علامة الحاشية، ولم يظهر شيء في الهامش، والمثبت من \"تفسير الطبري\".\n(^٢) \"تفسير الطبري\" ١٢/ ٥٣٦ - ٥٣٧.\n(^٣) رواه عبد بن حميد عن ابن أبزى كما في \"الدر المنثور\" ٦/ ٥٦١.\n(^٤) يقصد تفسيره في قوله تعالى: ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾ رواه الطبري في \"تفسيره\" ١/ ٢٨١ (٧٧٩) من طريق الربيع، عن أبي العالية.\n(^٥) قرأها هكذا حمزة، وقرأ باقي السبعة ﴿فَأَزَلَّهُمَا﴾. انظر \"السبعة في القراءات\" لابن مجاهد ص ١٥٤، \"حجة القراءات\" لابن زنجلة ص ٩٤، \"الكشف\" لمكي ١/ ٢٣٥.","vol":"19","page":277},{"text":"فَاسْتَمِعْ مَا يُحَيُّونَكَ، تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ. فَقَالَ: السَّلَامُ عَلَيْكُمْ. فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ. فَزَادُوهُ: وَرَحْمَةُ اللهِ. فَكُلُّ مَنْ يَدْخُلُ الجَنَّةَ عَلَى صُورَةِ آدَمَ، فَلَمْ يَزَلِ الخَلْقُ يَنْقُصُ حَتَّى الآنَ\".\nالشرح:\nهذا الحديث أخرجه في الاستئذان أيضًا، وقد أسلفنا صفة الذراع في صفة الجنة، وقال ابن التين: قيل المراد: بذراعنا؛ لأن ذراع كل أحد مثل ربعه، ولو كانت بذراعه لكانت يده قصيرة في جنب طول جسده كالإصبع والظفر. وقيل: هي ستون بذراعه. وقيل: إنه كان يقارب أعلاه السماء، وإن الملائكة كانت تتأذى بنفسه فخفضه الله إلى ستين ذراعًا.\nوظاهر الحديث خلافه، فإنه خلق وطوله ستون ذراعًا، نعم روى ابن جرير من حديث (جرير) (^١) خَتن عطاء، عن عطاء بن أبي رباح قال: لما أهبط الله آدم من الجنة كان رجلاه في الأرض ورأسه في السماء، يسمع كلام أهل السماء ودعاءهم ويأنس إليهم، فهابته الملائكة حتى شكت إلى الله ذلك في دعائها فخفضه الله إلى الأرض. وقاله قتادة وأبو صالح عن ابن عباس وأبو يحيى القتات عن مجاهد، عن ابن عباس (^٢).\nوأخرجه ابن أبي شيبة في كتاب \"العرش\" من حديث طلحة بن عمرو الحضرمي عن ابن عباس (^٣).\n_________\n(^١) هكذا في الأصول، وفي \"تاريخ الطبري\"، و\"التفسير\" ١/ ٥٩٦ (٢٠٤٣)، و\"تاريخ دمشق\" ٧/ ٤٢١: سوار، وهو سوار بن أبي حكيم، انظر ترجمته في \"التاريخ الكبير\" للبخاري ٤/ ١٦٨ (٢٣٥٧)، و\"الجرح والتعديل\" ٤/ ٢٧٣ (١١٧٨)، و\"الثقات\" لابن حبان ٦/ ٤٢٢. وأما جرير ختن عطاء فلم أجد له ترجمة.\n(^٢) \"تاريخ الطبري\" ١/ ٨٠ - ٨٢.\n(^٣) \"العرش\" ص ٧٠ (٣٩) من طريق طلحة بن عمرو، عن عطاء، عن ابن عباس.","vol":"19","page":278},{"text":"وقال الثوري: خلق الله آدم في أول نشأته على صورته التي كان عليها في الأرض، وتوفي عنها وهي ستون ذراعًا، ولم ينتقل أطوارًا كذريته، وكانت صورته في الجنة هي صورته في الأرض لم تتغير.\nوقال القرطبي: إن الله يعيد أهل الجنة إلى خلقة أصلهم الذي هو آدم، وعلى صفته وطوله الذي خلقه الله عليه في الجنة، وكان طوله فيها ستين ذراعًا في الارتفاع من ذراع نفسه.\nقال: ويحتمل أن يكون هذا الذراع مقدرًا بأذرعتنا المتعارفة عندنا (^١).\nوقال ابن فورك قبلهما: صورة آدم كهذه الصورة (إبطالًا لمن) (^٢) زعم أنها كانت على هيئة أخرى كما في بعض الروايات من ذكر طوله، وذلك مما لا يوثق به؛ إذ ليس في ذلك خبر صحيح، وإنما المعول في مثله على كعب أو وهب من حديث التوراة ولا يعتد بشيء من ذلك، ولم يثبت من جهة أخرى أنه كان على خلاف هذِه الخلقة (^٣).\nفصل:\nقوله: (\"اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ\"). هو أول مشروعية السلام، وهو دال على تأكده، وإفشاؤه سبب للمحبة الدينية ودخول الجنة العلية، وقد قيل بوجوبه فيما حكاه القرطبي (^٤).\nويؤخذ منه: أن الوارد على جلوس يسلم عليهم، والأفضل تعريفه، وإن نَكَّرهُ جاز\n_________\n(^١) \"المفهم\" ٧/ ١٨٢ - ١٨٣.\n(^٢) في الأصول: (أيضًا لأن من) ويبدو أنه تصحيف. والمثبت من \"مشكل الحديث\".\n(^٣) \"مشكل الحديث\" ص ٥٣ - ٥٤.\n(^٤) \"المفهم\" ٧/ ١٨٥.","vol":"19","page":279},{"text":"وفيه: الزيادة في الرد على الابتداء وأنه لا يشترط في الرد بالإتيان بالواو. وقد سلف، وسيأتي له زيادة في الاستئذان.\nفصل:\nقوله: (\"فَلَمْ يَزَلِ الخَلْقُ يَنْقُصُ حَتَّى الآنَ\") يريد كما يزيد (الإنسان) (^١) شيئًا فشيئًا، ولا يتبين ذلك فيما بين الساعتين ولا اليومين المتواليين، فإذا كثرت الأيام تبين ما زاد.\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"أَوَّلَ زُمْرَةٍ يَدْخُلُونَ الجَنَّةَ عَلَى صُورَةِ القَمَرِ .. \". سلف في وصف الجنة، وزاد هنا: \"عَلَى خَلْقِ رَجُلٍ وَاحِدٍ عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءِ\" وزاد هنا بعد: \"وَمَجَامِرُهُمُ الأَلُوَّةُ\" \"الأَنْجُوجُ عُودُ الطِّيبِ\"، وسقط في بعض النسخ ذلك، وأخرجه مسلم أيضًا. وفي رواية أبي ذر: الأَلَنْجوج. (^٢)\nويقال: اليلنجوج.\nقال الداودي: الألوة: الند (^٣)، والألنجوج: عود من الطيب. ونص الحديث مع قول أهل اللغة أن الألوة: العود، وهو الألنجوج.\nالحديث الثالث:\nحديث أم سليم تقدم في الطهارة (^٤).\n_________\n(^١) من (ص ١).\n(^٢) انظر هامش اليونينية ٤/ ١٣٢ حيث ذكر اليونيني رمز أبي ذر في الحاشية عليها.\n(^٣) قال الجوهري: النَّدُّ من الطيب ليس بعربي \"الصحاح\" ٢/ ٥٤٣ مادة (ندد).\n(^٤) سلف برقم (٢٨٢) كتاب: الغسل، باب: إذا احتلمت المرأة.","vol":"19","page":280},{"text":"الحديث الرابع:\nحديث عَبْدِ اللهِ بْنِ سَلَام أنه بلغه مَقْدَمُ النبي - ﷺ - المَدِينَةَ فَأَتَاهُ، فَقَالَ إِنِّي سَائِلُكَ عَنْ ثَلَاثٍ لَا يَعْلمُهُنَّ إِلَّا نَبِيٌّ: مَا أَوَّلُ أَشْرَاطِ السَّاعَةِ؟ وَمَا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الجَنَّةِ؟ وَمِنْ أَيِّ شَيءٍ يَنْرعُ الوَلَدُ إِلَى أَبِيهِ وَمِنْ أَيِّ شَيْءٍ يَنْزِعُ إِلَى أَخْوَالِهِ؟ فأجابه بأن أول أشراطها أن يحشر الناس من المشرق إلى المغرب. والطعام زيادة كبد الحوت، والشبه بالسبق. فأسلم .. الحديث بطوله.\nوهو من أفراده وأخرجه مطولًا في الهجرة (^١)، وفي \"دلائل النبوة\" للبيهقي: سأله عن السواد الذي في القمر، بدل أشراط الساعة. وفي آخره: لما قالت اليهود ما قالوا في ابن سلام ثانيًا بعد أول فقال - ﵇ -: \"أجزنا الشهادة الأولى، وأما هذِه فلا\" (^٢).\nولمسلم: أن يهوديًّا قال: يا رسول الله أين الناس يوم تبدل الأرض غير الأرض والسماوات؟ فقال - ﵇ -: \"في الظلمة دون الجسر\" قال: فمن أول الناس إجازة؟ قال: \"فقراء المهاجرين\". ثم سأله عدة مسائل (^٣).\nوللبيهقي من حديث أبي ظبيان عن أصحابه من الصحابة: \"أما نطفة الرجل فبيضاء غليظة، منها العظام والعصب، وأما نطفة المرأة فحمراء رقيقة منها اللحم والدم\" فقال: أشهد أنك رسول الله (^٤).\n_________\n(^١) سيأتي برقم (٣٩١١) كتاب: مناقب الأنصار، باب: هجرة النبي - ﷺ -.\n(^٢) \"دلاتل النبوة\" ٦/ ٢٦١ - ٢٦٢ عن سعيد المقبري مرسلا.\n(^٣) مسلم (٣١٥) كتاب: الحيض، باب بيان صفة مني الرجل والمرأة، من حديث ثوبان.\n(^٤) \"دلائل النبوة\" ٦/ ٢٦٤ - ٢٦٥.","vol":"19","page":281},{"text":"وللبخاري من حديث أبي سعيد نحو ما سلف (^١). وعن أبي هريرة: - ﵁ - \"يحشر الناس على ثلاث طرائق راغبين وراهبين واثنان على بعير، ويحشر بقيتهم النار\" الحديث (^٢).\nوهذا هو الحشر الثاني كما قاله قتادة، وهو قبل الساعة، وهو آخر أشراطها كما صرح به في مسلم (^٣)، يؤيده قوله: \"تقيل معهم حيث قالوا\". وفي رواية: \"إذا سمعتم بها فاخرجوا إلى الشام\" (^٤).\nوأما الحليمي في \"منهاجه\" فحمل حديث أبي هريرة: \"يحشر الناس على ثلاث طرائق\" على الآخرة وأنها: الأبرار، والمخلصون، والكفار. فالأبرار على النجائب، والمخلصون على الأبعرة، والكفار تبعث إليهم ملائكة تقيض لهم نارًا يسوقونهم.\nقال: وفي حديث أبي هريرة عند الترمذي: \"يحشر الناس على ثلاثة أصناف: صنف مشاة، وصنف ركبان، وصنف على وجوههم\". وفيه: \"أما أنهم يتقون بوجوههم كل حدب وشوك\" (^٥).\nوعند الغزالي: قيل: يا رسول الله كيف يحشر الناس؟ قال: \"اثنان على بعير وخمسة على بعير وعشرة على بعير\" (^٦).\n_________\n(^١) لعله يقصد حديث أبي سعيد الآتي برقم (٦٥٢٠) في الرقاق، باب: يقبض الله الأرض يوم القيامة، أن النبي - ﷺ - قال: \"تكون الأرض يوم القيامة خبزة .. \".\n(^٢) سيأتي برقم (٦٥٢٢) كتاب: الرقاق، باب: كيف الحشر.\n(^٣) رواه مسلم (٢٩٠١) كتاب: الفتن، باب: في الآيات التي تكون قبل الساعة، من حديث حذيفة بن أُسيد أن النبي - ﷺ - قال: \"إنها لن تقوم حتى ترون قبلها عشر آيات\" حتى قال: \"وآخر ذلك نار تخرج من اليمن تطرد الناس إلى محشرهم\".\n(^٤) رواها ابن أبي شيبة ٧/ ٤٨٤ (٣٧٤٠٧) من طريق عبيد الله بن عمر عن كعب، قوله.\n(^٥) الترمذي (٣١٤٢) وقال: هذا حديث حسن.\n(^٦) رواه بنحوه النسائي ٤/ ١١٥ - ١١٦ من حديث أبي هريرة.","vol":"19","page":282},{"text":"وللنسائي عن أبي ذر: \"يحشرون ثلاثة أفواج: فوج راكبين طاعمين كاسين، وفوج تسحبهم الملائكة على وجوههم وفوج يمشون ويسعون\" (^١).\nولابن الجوزي من حديث الضحاك عن ابن عباس: \"إذا اجتمع أهل الجنة تحت شجرة طوبى، أرسل الله إليهم الحوت الذي قرار الأرض عليه، والثور الذي تحت الأرضين، فينطح الثور الحوت بقرنيه فيزكيه لأهل الجنة، فيأكلون فيجدون فيه ريح كل طيب، وطعم كل ثمرة\".\nوقال: \"ثم يقول الله لأهل الجنة: إن لكل ضيف جزورًا وإني أجزركم اليوم .. \" الحديث. قال: فكأنهم أعلموا أن الدنيا ذهبت وذهب ما كان يحملها، فلا رجوع إليها، وهذِه الدار هي دار الإقامة. وسيأتي لهذا تتمة في الرقاق.\nفائدة:\nأشراط الساعة: علاماتها، واحدها: شرط، يقال: أشرط للأمر إذا جعل نفسه علمًا فيه، وبه سمي أصحاب الشرط، للبسهم لباسًا يكون علامة لهم.\nوقوله: \"آنفًا\" أي: الساعة، أي: في أقرب الأوقات إلى قوله.\nوقوله: (اليهود قوم بهت) أي: كذابون ممارون ولا يرجعون إلى الحق.\nالحديث الخامس:\nحديث همام بن منبه، عن أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - نَحْوَهُ -يَعْنِي-: \"لَوْلَا بَنُو إِسْرَائِيلَ لَمْ يَخْنَزِ اللَّحْمُ، وَلَوْلَا حَوَّاءُ لَمْ تَخُن أُنْثَى زَوْجَهَا\".\n_________\n(^١) النسائي ٤/ ١١٦ - ١١٧.","vol":"19","page":283},{"text":"ويأتي في أحاديث الأنبياء، وذكر الطرقي أنه أخرجه في التفسير.\nولم يذكر أبو مسعود أن مسلمًا أخرجه، وذكره خلف، قال الحميدي في حديث همام عن أبي هريرة: جعله أبو مسعود من أفراد البخاري وهمًا منه؛ لأن مسلمًا أخرجه في النكاح من حديث همام، عن أبي هريرة، وهو في مسلم عن محمد بن رافع، عن أبي هريرة، وأخرجه مسلم أيضًا من حديث أبي يونس -مولى أبي هريرة- عن أبي هريرة يرفعه: \"لولا حواء لم تخن أنثى زوجها\" (^١).\nالشرح:\nيقال: خِنز اللحم -بالكسر- يخنَز -بفتحها- خنَزًا: أنتن، وخزن يخزن على القلب مثل جبذ وجذب. قال ابن سيده: خنز اللحم والتمر والجوز، خنوزًا، فهو خَنِز وخَنَز: فسد، الفتح عن يعقوب (^٢)، وادعى القرطبي (^٣) أن خنَز بفتح النون في الماضي، وقد تكسر (^٤).\nفصل:\nروى أبو نعيم في \"الحلية\" عن وهب بن منبه قال: وجدت في بعض الكتب عن الله تعالى: لولا أني كتبت الفناء على الميت لحبسه أهله في بيوتهم، ولولا أني كتبت الفساد على الطعام لخزنته الأغنياء عن الفقراء (^٥).\n_________\n(^١) \"الجمع بين الصحيحين\" ٣/ ٢٠٧ - ٢٠٨.\n(^٢) \"المحكم\" ٥/ ٦٢.\n(^٣) ورد بهامش الأصل: ما ادعاه القرطبي رأيته في \"أفعال ابن القطاع\" وقدم بالفتح بضبط القلم على الكسر، كلاهما بالقلم، كذا رأيته في نسخة عندي في غاية الصحة.\n(^٤) \"المفهم\" ٤/ ٢٢٣.\n(^٥) \"حلية الأولياء\" ٤/ ٣٧ - ٣٨.","vol":"19","page":284},{"text":"فصل:\nكان المَنُّ والسلوى يسقط علي بني إسرائيل من طلوع الفجر إلى طلوع الشمس كسقوط الثلج، فيؤخذ منه بقدر ما يغني ذلك اليوم إلا يوم الجمعة، فإنهم يأخذون له وللسبت فإن قعدوا به (إلى) (^١) أكثر من ذلك فسد ما ادخروا فكان ادخارهم فسادًا للأطعمة عليهم وعلى غيرهم، قاله قتادة، وقال بعضهم: لما نزلت المائدة عليهم أُمروا ألا يدخروا فادخروا. وقيل: يحتمل أن يكون من اعتدائهم في السبت.\nفصل:\nحواء بالمد سميت بذلك؛ لأنها أم كل حي، أو لأنها خلقت من ضلع آدم. القصيري الأيسر، وهو حي قبل دخوله الجنة وقيل: فيها. ومعنى خلقلت: أخرجت كما تخرج النخلة من النواة. ويحتمل كما قال القاضي: أن يكون قصد بهذا المثل. أي: (فهي) (^٢) كالضلع، يوضحه قوله في حديث أبي هريرة: \"لن تستقيم لك على طريقة، فإن استمتعت بها استمتعت وفيها عوج، فإن ذهبت تقيمها كسرتها، وكسرها طلاقها\" (^٣).\nوالعَوج: بالفتح في الأجسام المحسوسة، وبالكسر في المعاني، وقال ثعلب: هو عند العرب بكسر العين في كل ما لا يحاط به، وبفتحها في كل ما يتحصل، فيقال في الأرض عِوج، وفي الدين عِوج؛ لأن هؤلاء لا يتسعان ولا يدركان، وفي العصا عَوج، وفي السن عَوج؛ لأنهما يحاط بهما ويبلغ بكليهما.\n_________\n(^١) من (ص ١).\n(^٢) في الأصل فهو. والمثبت من (ص ١).\n(^٣) رواه مسلم (١٤٦٨/ ٥٩) كتاب: الرضاع، باب: الوصية بالنساء.","vol":"19","page":285},{"text":"فصل:\nقوله: (\"وَلَوْلَا حَوَّاءُ لَمْ تَخُنْ أُتْثَى زَوْجَهَا\") يريد أنها دعت آدم إلى الأكل من تلك (الشجرة) (^١) وذكر الماوردي: إنها البر، وقيل: التين، وقيل: الكافور، وقيل: الكرم. وقيل: العلم، وهو علم كل شيء، وقيل: ما لم يعلم، وقيل: شجرة الخلد، التي كانت تأكل منها الملائكة.\nالحديث السادس:\nحديثه أيضًا: \"اسْتَوْصُوا بِالنِّسَاءِ، فَإِنَّ المَرْأةَ خُلِقَتْ مِنْ ضِلَع، وَإِنَّ أَعْوَجَ شَيءٍ فِي الضِّلَعِ أَعْلَاهُ، فَإِنْ ذَهَبْتَ تُقِيمُهُ كسَرْتَهُ، وَإِنْ تَرَكتَهُ لَمْ يَزَلْ أَعْوَجَ، فَاسْتَوْصُوا بِالنِّسَاءِ\" ..\nوأخرجه مسلم أيضًا. وقوله: \"استوصوا\": يحتمل أن يكون معناه: أوصوا بهن، وقد جاء استفعل بمعنى أفعل؛ قال تعالى: ﴿فَلْيَسْتَجِيبُوا لِي﴾ [البقرة: ١٨٦]، وقال: ﴿وَيَسْتَجِيبُ الَّذِينَ آمَنُوا﴾ [الشورى: ٢٦] قال الشاعر:\nفلم يستجبه عند ذاك مجيب.\nويحتمل أن يكون استفعل على أصله، وهو طلب الفعل، فيكون معناه: أطلبوا الوصية من المريض بالنساء؛ لأن عائد المريض يستحب له أن يحث المريض على الوصية. ذكرهما ابن الجوزي.\nوخص النساء بالذكر؛ لضعفهن واحتياجهن إلى من يقوم بأمرهن، يعني: اقبلوا وصيتي فيهن، واعملوا بها واصبروا عليهن وارفقوا بهن وأحسنوا إليهن.\n_________\n(^١) من هامش الأصل وعليها: لعله سقط.","vol":"19","page":286},{"text":"قال الداودي: يريد بقوله: \"وإن أعوج شيء في الضلع أعلاه\" يريد اللسان؛ لأنه في أعلاها، وهو غريب.\nقال: وقوله: \"إن ذهبت تقيمه كسرته\" يعني: الطلاق. وأنكر ذلك عليه. كما قال ابن التين؛ فإن الحديث إنما ذكر فيه الضلع ولم يذكر النساء إلا بالتمثيل بالضلع.\nوالضلع الذي خلقت منه هي ضلع آدم اليسرى، والالتواء الذي في أخلاق النساء من ذلك؛ لأن الضلع عوجاء. قال: وقوله: \"أعلاه\" صوابه: أعلاها.\nوكذا قوله: \"لم يزل أعوج\" صوابه: عوجاء؛ وذلك أن الضلع مؤنثة إلا أن ذلك يجوز على ما ذكر في المؤنث ليس بقدح، وقد يحتمل أن يعود \"لم يزل أعوج\" على أعلى الضلع. والضلع: بكسر الضاد وفتح (^١) اللام، وقد تسكن أيضًا.\nالحديث السابع:\nحديث ابن مسعود: \"إِنَّ أَحَدَكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا .. \" الحديث، وسلف قريبًا في باب ذكر الملائكة.\nالحديث الثامن:\nحديث أنس مثله، سلف في الطهارة في باب مخلقة وغير مخلقة.\nالحديث التاسع:\nحديثه أيضًا يرفعه: \"أَنَّ الله يَقُولُ لأَهْوَنِ أَهْلِ النَّارِ عَذَابًا: لَوْ أَنَّ لَكَ مَا فِي الأَرْضِ مِنْ شَيءٍ كُنْتَ تَفْتَدِي بِهِ؟ قَالَ: نَعَمْ. قَالَ: فَقَدْ سَألتُكَ مَا هُوَ أَهْوَنُ مِنْ هذا وَأَنْتَ فِي صُلْبِ آدَمَ أَنْ لَا تُشْرِكَ بِي، فَأَبَيْتَ إِلَّا الشِّرْكَ\".\n_________\n(^١) في الأصل: (وكسر)، وهو خطأ.","vol":"19","page":287},{"text":"هذا الحديث سلف حكمه في الإيمان، وذكر خلف والمزي أن البخاري أخرجه في صفة النار، ومسلم في التوبة.\nالحديث العاشر: حديث عبد الله: \"لَا تُقْتَلُ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابن آدَمَ الأَوَّلِ كِفْلٌ مِنْ دَمِهَا؛ لأّنهُ أَوَّلُ مَنْ سَنَّ القَتْلَ\" ..\nهذا الحديث يأتي في الديات والاعتصام، وأخرجه مسلم أيضًا. الكِفْل: بكسر الكاف وإسكان الفاء النصيب والجزء، وقال الخليل: الكفل من الأجر، والإثم: هو الضِعف (^١).\nوفي التنزيل: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا﴾ [النساء: ٨٥] وأما قوله تعالى: ﴿يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ﴾ [الحديد: ٢٨] فلعله من تغليب الخير (^٢).\nوقوله: (\"أول من سن القتل\") جاز في الخير والشر كما في الصحيح: \"من سن في الإسلام سنة حسنة كان له أجرها وأجر من عمل بها إلى يوم القيامة، ومن سن سنة سيئة كان عليه وزرها ووزر من عمل بها إلى يوم القيامة\" (^٣) وهذا والله أعلم ما لم يتب ذلك الفاعل الأول من تلك المعصية؛ لأن التائب من الذنب كمن لا ذنب له (^٤).\n_________\n(^١) \"العين\" ٥/ ٣٧٣.\n(^٢) في هامش (ص ١): كلاهما من جنس واحد فلا تغليب، تأمل.\n(^٣) رواه مسلم (١٠١٧) كتاب: الزكاة، باب: الحث على الصدقة، من حديث جرير بن عبد الله.\n(^٤) قوله: \"التاتب من الذنب كمن لا ذنب له\" رواه ابن ماجه (٤٢٥٠) من طريق أبي عبيدة بن عبد الله بن مسعود عن أبيه مرفوعًا، وقال السخاوي في \"المقاصد\" (٣١٣): رجاله ثقات، بل حسنه شيخنا يعني لشواهده، وإلا فأبو عبيدة جزم غير واحد بأنه لم يسمع من أبيه. وانظر \"كشف الخفاء\" ١/ ٢٩٦ (٩٤٤).","vol":"19","page":288},{"text":"فصل:\nابن آدم المذكور هنا هو قابيل إذ قتل أخاه هابيل لما تنازعا في تزويج إقليما، وقصتهما مشهورة.\nقال الطبري: وأهل العلم يختلفون في اسم القاتل فبعضهم يقول: هو قين بن آدم. وبعضهم يقول: هو قاين بن آدم، وبعضهم يقول: هو قابيل (^١).\nواختلفوا أيضًا في سبب قتله هابيل: فقال عبد الله بن عمرو: إن الله أمر ابني آدم أدن يقربا قربانًا، وأن صاحب الغنم قرب أكرم غنمه، وصاحب الحرث قرب شر حرثه، فتقبل الله قربان الأول.\nوقال ابن عباس: كان من شأنهما أنه لم يكن مسكين يتصدق، وإنما كان القربان يقربه الرجل، فبينا ابنا آدم قاعدان إذ قالا: لو قربنا قربانًا. فتقبل من أحدهما.\nوقال الحسن: لم يكن الرجلان اللذان قال الله فيهما: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ﴾ [المائدة: ٢٧] كانا من بني إسرائيل ولم يكونا ابني آدم لصلبه، وإنما كان القربان في بني إسرائيل، وكان آدم أول من مات.\nقال ابن جرير: وذكر لي أن في التوراةِ أن هابيل قتل وله عشرون سنة، وأن أخاه الذي قتله كان ابن خمس وعشرين سنة (^٢).\nوقال معاوية بن عمار فيما حكاه الثعلبي: سألت الصادق أكان آدم يزوج ابنته من ابنه فقال: معاذ الله، وإنما هو لما هبط إلى الأرض ولدت حواء بنتًا فسماها عناقا. وهي أول من بغى على وجه الأرض فسلط الله\n_________\n(^١) \"تاريخ الطبري\" ١/ ٨٨.\n(^٢) \"تاريخ الطبري\" ١/ ٩٠ - ٩١.","vol":"19","page":289},{"text":"عليها من قتلها فولد على أثرها قابيل فلما أدرك أظهر الله له جنية يقال لها: جمانة. وأوحى الله إليه: زوجها منه. فلما أدرك هابيل أهبط الله إليه من الجنة حوراء اسمها: بذلة وأوحى الله إليه أن زوجها منه، فعتب قابيل على أبيه وقال: أنا أسن منه وكنت أحق بها. قال: يا بني إن الله أوحى إلى بذلك، فقربا قربانًا. قال ابن عباس: فقبله عند نود، قال مرة: عند عقبة الجزاء، وقيل: عند المسجد الأعظم بالبصرة، وقال ابن عباس: من قال إن آدم قال شعرًا، فقد كذب على الله وعلى رسوله، إن الأنبياء كلهم في النهي سواء نبينا فمن قبله.\nفائدة:\nتفسير هابيل: هبة الله، كما قاله السهيلي، فلما قتل وولد شيث سماه بذلك، ومعناه: عطية الله بدلًا من الهبة.\nوفي \"تاريخ ابن واصل\" الذي على السنن: ذكر بعض المؤرخين أن المقتول قابيل بن آدم، واشتق اسمه من قبول قربانه.","vol":"19","page":290},{"text":"<span data-type='title' id=toc-2273>٢ - باب الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ</span>\n٣٣٣٦ - قَالَ: قَالَ اللَّيْثُ: عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ، فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ، وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ». وَقَالَ يَحْيَى بْنُ أَيُّوبَ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ بِهَذَا. [مسلم: ٢٦٣٨ - فتح ٦/ ٣٦٩]\nوقَالَ اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"الأَرْوَاحُ جُنُود مُجَنَّدَةٌ، فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ، وَمَا تَنَاكرَ مِنْهَا اخْتَلَفَ\". وَقَالَ يَحْيَى بْنُ أَيُّوبَ: حَدَّثَنِي يَحْيَى ابْنُ سَعِيدٍ بهذا.\nهذا التعليق: رواه الإسماعيلي عن عبد الله بن صالح، ثنا محمد بن إسماعيل -وليس بالبخاري- ثنا عبد الله بن صالح، ثنا الليث به.\nثم ساق حديث يحيى بن أيوب من حديث سعيد بن الحكم بن أبي مريم، قال: ثنا يحيى فذكره قال: كانت بمكة امرأة مزاحة فنزلت على امرأة مثلها فبلغ ذلك عائشة فقالت: صدق حبيبي؛ سمعته - ﷺ - يقول: \"الأرواح جنود مجندة .. \" الحديث.\nوفي \"اعتلال القلوب\" أن المزاحة كانت بمكة وأنها لما قدمت المدينة نزلت على امرأة مثلها مزاحة، فذكرت ذلك عائشة لرسول الله - ﷺ - فقال: \"سبحان الله، الأرواح جنود مجندة .. \" الحديث.\nقال الإسماعيلي: ابن صالح ليس من شرط الكتاب. وكذا يحيى بن أيوب المصري هو عنده ممن لا يخرجه في هذا الكتاب في الرواية إلا استشهادًا. ثم جاء بهذا الحديث وهما روياه مرسلًا بلا خبر صار أقوى منه لو ذكرهما.","vol":"19","page":291},{"text":"وبنحوه ذكره أبو نعيم. ثم قال: كلتا الروايتين ذكرهما مرسلًا بلا رواية. وأراه كان عنده عن أبي صالح عن الليث فكف عن ذكره.\nورواه مسلم في \"صحيحه\" من حديث سهيل عن أبيه، عن أبي هريرة مرفوعًا.\nوقال ابن منده في \"كتاب الأرواح\": رواه إسماعيل الفروي عن علي الميهني، عن الزهري، عن عروة، عن عائشة بزيادات.\nورواه أبو هلال المصري عن ابن وهب، عن الزهري، عن عروة، عن عائشة. ورواه أيضًا من حديث كثير بن هشام عن جعفر بن برقان، عن يزيد بن الاسم، عن أبي هريرة - ﵁ - قال: ورواه جماعة عن جعفر منهم: المعافي عمر بن أيوب.\nومن حديث الحكم بن أبان عن عكرمة، عن ابن عباس.\nومن حديث عبد الأعلى بن أبي المساور عن عكرمة، عن الحارث بن عميرة، عن سلمان.\nومن حديث محمد بن أبي المهاجر عن عون بن عبد الله بن عتبة، عن ابن مسعود.\nومن حديث أبي هاشم الرماني عن زاذان، عن ابن عمر.\nومن حديث عبد الرحمن بن مغراء عن أزهر بن عبد الله الأزدي، عن ابن عجلان، عن سالم، عن أبيه، عن علي. ومن حديث دراج عن عيسى بن مالك، عن ابن عمر.\nوقال الخطابي: هذا يتأول على وجهين:\nأحدهما: أن يكون إشارة إلى معنى التشاكل في الخير أو الشر والصلاح أو الفساد، فإن كل أحد يحن إلى شكله، ويؤيده ما أسلفناه.","vol":"19","page":292},{"text":"الثاني: أنه إخبار عن بدء الخلق في حال الغيب على ما روي في الأخبار: إن الله خلق الأرواح قبل الأجسام فكانت تلتقي فتشام كما تشام الخيل، فلما التبست بالأجسام تعارفت بالذكر الأول وصار كل منهما إنما يعرف وينكر ما سبق له من العهد القديم (^١).\nوقال بعضهم: \"جنود مجندة\" أي: أجناس مجنسة، وقيل: جموع مجمعة، وهذا التعارف لأمر جعله الله -﷿- فيها وجبلها عليه، وأشبه ما فيه أن يكون تعارفها موافقة صفاتها التي هي خلقت عليها وتشابهها (في شيمها) (^٢) التي خلقت بها.\nوقيل: لأنها خلقت مجتمعة ثم فرقت في أجسادها فمن وافق قسيمه ألفه، وما باعده نافره.\nوفي هذا دليل على أن الأرواح ليست بأعراض، فإنها كانت موجودة قبل الأجسام، وأنها تبقى بعد فناء الأجسام، يؤيده أن أرواح الشهداء في حواصل طير خضر (^٣).\nفصل:\nيستفاد من هذا الحديث -كما نبه عليه القرطبي- أن الإنسان إذا وجد من نفسه نفرة ممن له فضيلة أو صلاح يفتش على الموجب لها، فإنه ينكشف له فيتعين عليه أن يسعى في إزالة ذلك حتى يتخلص من ذلك الوصف المذموم وكذلك القول فيما إذا وجد من نفسه ميلًا لمن فيه شر وشبهة (^٤).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٣٠ - ١٥٣١.\n(^٢) من (ص ١).\n(^٣) رواه مسلم (١٨٨٧) كتاب: الإمارة، باب: بيان أن أرواح الشهداء في الجنة، من حديث عبد الله بن مسعود.\n(^٤) \"المفهم\" ٦/ ٦٤٥ - ٦٤٦.","vol":"19","page":293},{"text":"وشاع في كلام الناس قولهم: المناسبة تؤلف بين الأشخاص والشكل يألف شكله، ولما نزل علي بن أبي طالب - ﵁ - الكوفة قال: يا أهل الكوفة قد علمنا خيركم من شريركم فقالوا: لم ذاك؟ قال: كان معنا ناس من الأخيار فنزلوا عند ناس فعلمنا أنهم من الأخيار، وكان معنا ناس من الأشرار فنزلوا عند ناس فعلمنا أنهم من الأشرار. وكان كما قال:\nعن المرء لا تسأل وسل عن قرينه … فكل قرين بالمقارن يقتدي\nفالأرواح إنما تتعارف بمن أبت طباعها، والإنسان يعرف بقرينه وتغيير حاله بالند وصحبه وقيل: لما خلق الله آدم أمر جبريل فأخذ من وجه الأرض جميعًا فكانت منه طينة آدم منها السهل والوعر والطيب والخبيث، وكل ذلك يرى في ولده في ألوانهم وأفعالهم وصفاتهم كما في الأرض ومنه سمي آدم؛ لأنه أخذ ترابه من أديم الأرض، فيؤالف كل أحد جنسه على حسب ما أخذ منه. وقد سلف هذا أيضًا.","vol":"19","page":294},{"text":"<span data-type='title' id=toc-2274>٣ - باب قَوْلِ الله تعالى: ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ﴾ [هود: ٢٥]</span>\nقَالَ ابن عَبَّاسٍ: ﴿بَادِيَ الرَّأْيِ﴾ [هود: ٢٧]: مَا ظَهَرَ لَنَا ﴿أَقْلِعِي﴾ [هود: ٤٤]: أَمْسِكِي. ﴿وَفَارَ التَّنُّورُ﴾ [هود: ٤٠]: نَبَعَ المَاءُ. وَقَالَ عِكْرِمَةُ: وَجْهُ الأَرْضِ. وَقَالَ مُجَاهِدٌ: ﴿الْجُودِيِّ﴾ [هود: ٤٤]: جَبَلٌ بالْجَزِيرَةِ. ﴿دَأْبِ﴾ [غافر: ٣١]: حَالٌ.\nالشرح:\nقال غير ابن عباس في (بادئ الرأي) معناه: اتبعوك في ظاهر الأمر وباطنهم على خلاف ذلك وقيل: ولم يفكروا في باطنه وعاقبته.\nوأثر ابن عباس فيه: أخرجه ابن أبي حاتم عن العباس بن الوليد بن مزيد، أخبرني محمد بن شعيب: أخبرني عثمان بن عطاء عن أبيه به (^١).\nوما ذكره في ﴿أَقْلِعِي﴾، رواه أيضًا عن أبيه ثنا أبو صالح عن معاوية بن صالح، عن علي بن أبي طلحة عنه (^٢). ومعنى أمسكي: لا تمطري.\nوقول عكرمة قاله ابن عباس قال: وكانت علامة بين نوح وربه [قيل له] (^٣) إذا رأيت الماء قد فار على وجه الأرض فاركب أنت وأصحابك السفينة (^٤).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٦/ ٢٠٢٢ (١٠٨١٥).\n(^٢) المرجع السابق ٦/ ٢٠٣٦ (١٠٩١٠) بلفظ: اسكني.\n(^٣) في الأصل، (ص ١): (إني)، والمثبت من مصادر التخريج.\n(^٤) رواه الطبري في \"تفسيره\" ٧/ ٣٨ (١٨١٥٨)، وابن أبي حاتم ٦/ ٢٠٢٩ (١٠٨٥٨).","vol":"19","page":295},{"text":"وروي عن علي - ﵁ - أنه قال: وطلع الفجر (^١). كأنه يذهب إلى تنور الصبح. وكان مجاهد يقول: هو تنور الحائر.\nوما ذكره عن مجاهد في ﴿الْجُودِيِّ﴾ رواه أيضًا من حديث ورقاء عن ابن أبي نجيح عنه بزيادة: تشامخت الجبال يوم الغرق وتطاولت وتواضع هو لله، فلم يغرق فأرست عليه سفينة نوح (^٢).\nوسيأتي مطولًا في التفسير، وقال الضحاك: هو جبل بالموصل (^٣). وقيل: هو جبل بناحية آمد.\nفصل:\nفي اسم نوح -وهو: ابن لمك بن متوشلخ بن خنوخ -وهو إدريس- ابن يرد بن مهلائيل بن قينن -وهو الذي بني أنطاكية- بن آنش بن شيث بن آدم- قولان:\nأحدهما: عبد الغفار، ذكره السهيلي: وسمي نوحًا؛ لكثرة نوحه (^٤)، ويقال: إن الله أوحى إليه كم تنوح؟ لكثرة بكائه فسمي نوحًا.\nثانيهما: يشكر، ورد في حديث ذكره أبو الفرج الأموي في \"تاريخه\": وكان بينه وبين إدريس ألف سنة، ذكره الطبري في \"تاريخه\" عن ابن عباس (^٥).\nوعن الحكم: كان بين نوح وآدم ثمانمائة سنة.\n_________\n(^١) رواه الطبري ٧/ ٣٩ (١٨١٦٥).\n(^٢) \"تفسير مجاهد\" ١/ ٣٠٤، ورواه أيضًا الطبري ٧/ ٤٨ (١٨٢١٢)، وابن أبي حاتم ٦/ ٢٠٣٧ (١٠٩١٥).\n(^٣) رواه الطبري ٧/ ٤٨ (١٨٢١٨)، وابن أبي حاتم ٦/ ٢٠٣٧ (١٠٩١٨).\n(^٤) \"الروض الأنف\" ١/ ١٣.\n(^٥) \"تاريخ الطبري\" ١/ ١٠٥.","vol":"19","page":296},{"text":"قال الثعلبي: أرسله الله إلى ولد قابيل ومن تبعهم من ولد شيث وله خمسون سنة، ولما أمر باتخاذ السفينة قيل له: أغرس الساج فغرسه حتى أتي عليه أربعون سنة فلما أدرك صنع السفينة ثمانين ذراعًا وعرضها خمسين وسمكها في السماء ثلاثون. والذراع إلى المنكب.\nوعن ابن عباس: طولها ستمائة ذراع وستون ذراعًا، وعرضها ثلاثمائة وثلاثون ذراعًا، وسمكها ثلاثة وثلاثون ذراعًا.\nوعن وهب: كان نجارًا، إلى الأدمة ما هو، رقيق الوجه، في رأسه طول، عظيم العينين، غليظ المنصوص، دقيق الساقين، طويل اللحية، وأرسل الطوفان على قومه في سنة ثمانمائة من عمره ولبث في السفينة مائة وخمسين يومًا.\nوفي \"الوشاح \" أسماء كنائن (^١) نوح - ﵇ -: اسم امرأة سام: محلث مريوا، وامرأة حام: أرنث منشا، وامرأة (رايث) (^٢): زدقث نتث.\nوفي الترمذي من حديث سمرة، وقال حسن مرفوعًا: \"سام أبو العرب، وحام أبو الحبش، ويافث أبو الروم\" (^٣).\n_________\n(^١) الكَنَّةُ: امرأة الابن، وجمعها: كنائن \"مختار الصحاح\" ص ٢٤٢ مادة (كنن).\n(^٢) في حاشية الأصل: الظاهر أو البت: يافث.\n(^٣) الترمذي (٣٢٣١)، (٣٩٣١) من طريق قتادة، عن الحسن، عن سمرة، وقال: هذا حديث حسن.","vol":"19","page":297},{"text":"-<span data-type='title' id=toc-2275> باب قَوْلِ الله تَعَالَى: ﴿إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ أَنْذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ (١)﴾ [نوح: ١] إِلَى آخِرِ السُّورَةِ ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ إِنْ كَانَ كَبُرَ عَلَيْكُمْ مَقَامِي﴾ إِلَى قَولِهِ: ﴿مِنَ الْمُسْلِمِينَ﴾ [يونس: ٧١ - ٧٢]</span>\n٣٣٣٧ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ قَالَ سَالِمٌ: وَقَالَ ابْنُ عُمَرَ - ﵄ -: قَامَ رَسُولُ اللهِ - ﷺ - فِ النَّاسِ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ ذَكَرَ الدَّجَّالَ، فَقَالَ: «إِنِّي لأُنْذِرُكُمُوهُ، وَمَا مِنْ نَبِيٍّ إِلاَّ أَنْذَرَهُ قَوْمَهُ، لَقَدْ أَنْذَرَ نُوحٌ قَوْمَهُ، وَلَكِنِّي أَقُولُ لَكُمْ فِيهِ قَوْلًا لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ: تَعْلَمُونَ أَنَّهُ أَعْوَرُ، وَأَنَّ اللهَ لَيْسَ بِأَعْوَرَ». [انظر: ٣٠٥٧ - مسلم: ١٦٩ - فتح ٦/ ٣٧٠]\n\n٣٣٣٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَلَا أُحَدِّثُكُمْ حَدِيثًا عَنِ الدَّجَّالِ مَا حَدَّثَ بِهِ نَبِيٌّ قَوْمَهُ، إِنَّهُ أَعْوَرُ، وَإِنَّهُ يَجِيءُ مَعَهُ بِمِثَالِ الجَنَّةِ وَالنَّارِ، فَالَّتِى يَقُولُ: إِنَّهَا الجَنَّةُ. هِيَ النَّارُ، وَإِنِّي أُنْذِرُكُمْ كَمَا أَنْذَرَ بِهِ نُوحٌ قَوْمَهُ». [مسلم: ٢٩٣٦ - فتح ٦/ ٣٧٠]\n\n٣٣٣٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَجِيءُ نُوحٌ وَأُمَّتُهُ فَيَقُولُ الله تَعَالَى: هَلْ بَلَّغْتَ؟ فَيَقُولُ: نَعَمْ، أَيْ رَبِّ. فَيَقُولُ لأُمَّتِهِ: هَلْ بَلَّغَكُمْ؟ فَيَقُولُونَ: لَا، مَا جَاءَنَا مِنْ نَبِيٍّ. فَيَقُولُ لِنُوحٍ: مَنْ يَشْهَدُ لَكَ فَيَقُولُ: مُحَمَّدٌ - ﷺ - وَأُمَّتُهُ، فَنَشْهَدُ أَنَّهُ قَدْ بَلَّغَ، وَهْوَ قَوْلُهُ -جَلَّ ذِكْرُهُ-: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ [البقرة: ١٤٣] وَالْوَسَطُ: العَدْلُ». [٧٣٤٩،٤٤٨٧ - فتح ٦/ ٣٧١]","vol":"19","page":298},{"text":"٣٣٤٠ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ، حَدَّثَنَا أَبُو حَيَّانَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي دَعْوَةٍ، فَرُفِعَ إِلَيْهِ الذِّرَاعُ، وَكَانَتْ تُعْجِبُهُ، فَنَهَسَ مِنْهَا نَهْسَةً وَقَالَ: «أَنَا سَيِّدُ القَوْمِ يَوْمَ القِيَامَةِ، هَلْ تَدْرُونَ بِمَنْ يَجْمَعُ الله الأَوَّلِينَ وَالآخِرِينَ فِي صَعِيدٍ وَاحِدٍ فَيُبْصِرُهُمُ النَّاظِرُ وَيُسْمِعُهُمُ الدَّاعِى، وَتَدْنُو مِنْهُمُ الشَّمْسُ، فَيَقُولُ بَعْضُ النَّاسِ: أَلَا تَرَوْنَ إِلَى مَا أَنْتُمْ فِيهِ؟ إِلَى مَا بَلَغَكُمْ؟ أَلَا تَنْظُرُونَ إِلَى مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ؟ فَيَقُولُ بَعْضُ النَّاسِ: أَبُوكُمْ آدَمُ، فَيَأْتُونَهُ فَيَقُولُونَ: يَا آدَمُ، أَنْتَ أَبُو البَشَرِ، خَلَقَكَ الله بِيَدِهِ، وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ، وَأَسْكَنَكَ الجَنَّةَ، أَلَا تَشْفَعُ لَنَا إِلَى رَبِّكَ؟ أَلَا تَرَى مَا نَحْنُ فِيهِ وَمَا بَلَغَنَا؟ فَيَقُولُ: رَبِّي غَضِبَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَا يَغْضَبُ بَعْدَهُ مِثْلَهُ، وَنَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُهُ، نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى نُوحٍ. فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الأَرْضِ، وَسَمَّاكَ الله عَبْدًا شَكُورًا، أَمَا تَرَى إِلَى مَا نَحْنُ فِيهِ؟ أَلَا تَرَى إِلَى مَا بَلَغَنَا؟ أَلَا تَشْفَعُ لَنَا إِلَى رَبِّكَ؟ فَيَقُولُ: رَبِّي غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَا يَغْضَبُ بَعْدَهُ مِثْلَهُ، نَفْسِي نَفْسِي، ائْتُوا النَّبِيَّ - ﷺ -، فَيَأْتُونِي، فَأَسْجُدُ تَحْتَ العَرْشِ فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ وَاشْفَعْ تُشَفَّعْ، وَسَلْ تُعْطَهُ». قَالَ مُحَمَّدُ بْنُ عُبَيْدٍ: لَا أَحْفَظُ سَائِرَهُ. [٣٣٦١، ٤٧١٢ - مسلم: ١٩٤ - فتح ٦/ ٣٧١]\n\n٣٣٤١ - حَدَّثَنَا نَصْرُ بْنُ عَلِيِّ بْنِ نَصْرٍ، أَخْبَرَنَا أَبُو أَحْمَدَ، عَنْ سُفْيَانَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللهِ - ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - قَرَأَ: (﴿فَهَلْ مِنْ مُدَّكِرٍ﴾) [القمر: ١٥]: مِثْلَ قِرَاءَةِ العَامَّةِ. [٣٣٤٥، ٣٣٧٦، ٤٨٦٩، ٤٨٧١،٤٨٧٠، ٤٨٧٢،\n٤٨٧٣، ٤٨٧٤ - مسلم: ٨٢٣ - فتح ٦/ ٣٧١]","vol":"19","page":299},{"text":"ثم ذكر فيه خمسة أحاديث:\nأحدها:\nالزُّهْرِيِّ، قَال سَالِمٌ: وَقَال ابن عُمَرَ: قَامَ رَسُول اللهِ - ﷺ - (في الحديث) (^١)، ذكر الدَّجَّالِ.\nوأخرجه مسلم أيضًا، وسلف حديث سالم عن ابن عمر في قصة ابن صياد بطولها في أثناء الجنائز (^٢).\nوذكر بعده: حديث أبي هريرة - ﵁ - في الدجال أيضًا، في الأول: \"لقد أنذر نوح قومه\" وفي الثاني: \"وإني أنذركم كما أنذر به نوح قومه\".\nالحديث الثالث:\nحديث أبي سعيد - ﵁ - قال: قال رسول الله - ﷺ -: \"يَجِيءُ نُوحٌ وَأُمَّتُهُ، فَيَقُولُ اللهُ تَعَالَى: هَلْ بَلَّغْتَ؟ فَيَقُولُ: نَعَمْ، أَيْ رَبِّ. فَيَقُولُ لأُمَّتِهِ: هَلْ بَلَّغَكُمْ؟ فَيَقُولُونَ: لَا، مَا جَاءَنَا مِنْ نَبِيٍّ. فيَقُولُ لِنُوحِ: مَنْ يَشْهَدُ لَكَ؟ فَيَقُولُ: محَمَّدٌ - ﷺ - وَأُمَّتُهُ. فَنَشْهَدُ أَنَّهُ قَدْ بَلَّغَ، وَهْوَ قَوْلُهُ -﷿-: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ [البقرة: ١٤٣] وَالْوَسَطُ: العَدْلُ.\nالشرح:\nقولهم: (\"ما جاءنا من نبي\") وقد قال تعالى: ﴿الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ﴾ [يس: ٦٥] فهي مواطن ينطقون مرة ويسكتون أخرى، وذكر غيره باقي الحديث قال: فيقولون: كيف تشهد علينا أمة محمد ونحن أول الأمم، وهم آخرهم؟ فيقولون: نشهد أن الله بعث إلينا رسولًا\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (١٣٥٤) باب: إذا أسلم الصبي فمات.","vol":"19","page":300},{"text":"وأنزل عليه الكتاب فكان فيما أنزل إلينا خبركم (^١).\nالحديث الرابع: حديث أبي حيان -بالمثناة تحت- يحيى بن سعيد بن حيان عَنْ أَبِي زُرْعَةَ، هرم بن عمرو بن جرير عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي دَعْوَةٍ، فَرُفِعَت إِلَيْهِ الذِّرَاعُ -وَكَانَتْ تُعْجِبُهُ- فَنَهَسَ مِنْهَا نَهْسَةً وَقَالَ: \"أَنَا سَيِّدُ الناس يَوْمَ القِيَامَةِ، هَلْ تَدْرُونَ .. \" الحديث بطوله، ويأتي في التفسير أيضًا.\nوالكلام عليه من وجوه:\nأحدها:\nقوله: (فرفعت). كذا في الأصول (^٢)، وذكره ابن التين بلفظ: فرفع، ثم قال: والصواب رفعت إلا أنه جائز على ما تقدم في المؤنث الذي لا فرج له أنه يجوز تذكيره.\nوالذراع: مؤنثة، ولذلك قال: وكانت تعجبه قال: وهذا على ما في بعض النسخ بضم الذراع، وأما بنصبها فهو بين، ويكون رسول الله - ﷺ - هو رافعها، وتقرأ: فرفع بنصب الراء وهذا لا يحتاج إليه؛ أما أولًا: فلأن الذي في أصولنا: فرفعت. وأما ثانيًا: فقد أسلفنا أن اللغويين جميعهم على تأنيث الذراع وتذكيره إلا سيبويه، فإنه لا يرى فيه إلا التأنيث.\nثانيها:\nقوله: (وكانت تعجبه) إعجابه بها، ومحبته لها؛ لنضجها وسرعة استمرائها مع زيادة لذتها وحلاوة مذاقها وبعدها عن مواضع الأذى.\n_________\n(^١) رواه بنحوه البيهقي في \"الشعب\" ١/ ٢٤٨ (٢٦٥).\n(^٢) رواية المصنف للصحيح هنا (فَرُفِعَتْ) وهي رواية أبي الوقت والذي في اليونينية: (فَرُفِعَ) وهي الذي ذكر المصنف أن ابن التين ذكرها ولم يشر اليونيني -﵀- إلى أي خلاف فيها.","vol":"19","page":301},{"text":"وفي الترمذي: عن عائشة - ﵂ -، ما كان الذراع أحب إلى رسول الله - ﷺ -، ولكن كان لا يجد اللحم إلا غبًا. فكانت تعجل إليه؛ لأنها أسرعها نضجًا (^١).\nثالثها:\nقوله: (فنهس). أكثر الرواة على إهمالها، وفي رواية ابن ماهان وأبي ذر: بالإعجام. (^٢) وكلاهما صحيح، فمعنى المهملة: الأخذ بأطراف الأسنان، والمعجمة: بالأضراس. قال القزاز: النهس: أخذ اللحم بالأسنان، وقيل: هو القبض على اللحم ونثره عند أكله. قال الأصمعي: هما واحد، وهو أخذ اللحم بالفم. وخالفه أبو زيد فقال ما أسلفناه، وقال الداودي: نهس منه نهسة: أخذ منها بفيه.\nرابعها:\nقوله: (\"أنا سيد الناس يوم القيامة\") أي: الذي يفوق قومه ويفزع إليه في الشدائد، وخص يوم القيامة؛ لارتفاع سؤدده فيه وتسليم جميعهم له، وليكون آدم وجميع ولده تحت لوائه، ذكره عياض (^٣).\nوقد أسلفنا الجمع بين هذا وبين قوله: \"لا تخيروا بين الأنبياء\". وقوله: \"لا تفضلوني على يونس\". بأوجه:\nومنها: أنه كان قبل إعلامه بسيادة ولد آدم والفضائل لا تنسخ إجماعًا فتعينت القبلية وبه جزم ابن التين هنا.\nوزعم بعضهم أن النهي عن تفضيله على يونس أن التفضيل لشخص يقتضي تنقيص الآخر، كأنه قال: قولوا ما قيل لكم ولا تفضلوا برأيكم،\n_________\n(^١) الترمذي (١٨٣٨) وقال: هذا حديث غريب، لا نعرفه إلا من هذا الوجه.\n(^٢) راجع هامش اليونينية الموضع السابق.\n(^٣) \"إكمال المعلم\" ١/ ٥٨٢.","vol":"19","page":302},{"text":"وليس المراد أنكم لا تعتقدوا تفضيل شخص على شخص، فقد قال تعالى: ﴿تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ﴾ [البقرة: ٢٥٣].\nومنها: أن تفضيله عليه في صبره ومعاناة قومه، فإن نبينا فضل الأنبياء بموهبة من الله.\nومنها: أنه من باب التواضع، أو يقال أن السيادة: المتقدم، فكأنه أشار بتقدمه في القيامة بالشفاعة على الخلق ولم يتعرض لذكر فضل.\nومنها: أن المنع في ذات النبوة والرسالة، فإن الأنبياء فيها على حد واحد؛ إذ هي شيء واحد لا يتفاضل، وإنما التفاضل في زيادة الأحوال والكرامات والرتب والألطاف.\nوقال بعضهم: التفضيل المراد لهم هنا في الدنيا، وذلك بثلاثة أحوال: أن تكون آياته ومعجزاته أبهر وأشهر، أو تكون أمته أزكى وأطهر، أو يكون في ذاته أفضل وأظهر.\nوفي أبي داود من حديث عبد الله بن جعفر: \"ما ينبغي لنبي أن يقول: أنا خير من يونس بن متى\" (^١).\nوالضمير في أنا، هل هو عائد إلى رسول الله - ﷺ - أو إلى القائل؟ أي: لا يقول ذلك بعض الجاهلين من المتعبدين في عبادة أو علم، فإنه لو بلغ من الفضائل ما بلغ، لم يبلغ درجة من درجات النبوة.\nخامسها:\nقوله: (\"فيبصرهم الناظر\"). كذا هنا، وجاء: \"فينفذهم البصر\" (^٢): بفتح الياء وبذال معجمة على الأكثر، وروي بضم الياء قال أبو عبيدة:\n_________\n(^١) أبو داود (٤٦٧٠) بلفظ: \"إني خير\".\n(^٢) سيأتي برقم (٣٣٦١) كتاب: أحاديث الأنبياء، باب: ﴿يَزِفُّونَ﴾.","vol":"19","page":303},{"text":"معناه: ينفذهم بصر الرحمن حتى يأتي عليهم كلهم.\nقلت: هو كناية عن استيعابهم بالعلم، والله تعالى لا يخفى عليه شيء والصواب قول من قال: بصر الناظر من الخلق. وعن أبي حاتم: إنما هو بدال مهملة أي: يبلغ أولهم وآخرهم. قاله ابن الأثير (^١). والصحيح فتح الياء مع الإعجام.\nوالصعيد: وجه الأرض، وهي يومئذٍ مستوية لا عوج فيها ولا أمتا، ويجعل الله في أبصارهم ما ينفذون به أبصارهم، وفي أصواتهم ما يسمعون جميعهم.\nقوله: \"إلى ما بلغنا\" الصحيح فتح غينه؛ لأنه تقدم: \"ما بلغكم\". ولو كان بسكونها لقال: بلغهم. وضبطه بعض المتأخرين بالسكون، وله وجه.\nسادسها:\nفيه: بعث آدم إلى نوح، ونوح إلى نبينا، قال محمد بن عبيد: لا أحفظ سائره. قال ابن التين: وقول نوح \"ائتوا النبي\" وهم، إنما دلهم على إبراهيم، وإبراهيم على موسى، وموسى على عيسى، وعيسى على نبينا.\nوجاء أن إبراهيم ذكر ثلاث كذبات وفي مسلم رابعا وهو: قوله للكوكب (^٢). ولم يعدها من أولئك؛ لأنه قالها حين الطفولية، وضعفه القرطبي؛ لأن الله خص الأنبياء بسلامة الفطرة والحماية عن الجهل بالله من أول نشأتهم وإلى تناهي أمرهم.\n_________\n(^١) \"النهاية في غريب الحديث\" ٥/ ٩١.\n(^٢) مسلم (١٩٤/ ٣٢٨) كتاب: الإيمان، باب: أدنى أهل الجنة منزلة.","vol":"19","page":304},{"text":"وقيل: إنه قال ذلك لقوله على جهة الاستفهام الذي يقصد به التوبيخ لهم والإنكار عليهم. وحذفت همزة الاستفهام اتساعًا.\nوقيل: إنه قال ذلك على طريق الاحتجاج على قومه تنبيهًا على أن ما يتغير لا يصلح للربوبية (^١).\nومعنى الحديث كما قال ابن الأنباري: قلت قولًا يشبه الكذب في ظاهر القول وهو صدق عند البحث؛ وذلك أنه لا يجوز ذلك على الأنبياء بحال، واستعير هنا ذكر الكذب؛ لأنه بصورته، فسماه كذبًا مجازًا.\nوقوله: ﴿إِنِّي سَقِيمٌ﴾ [الصافات: ٨٩]. أي: سأسقم، كقولك: إِنَّكَ مَيِّتٌ أي: ستموت، أو سقيم بما قدر عليه من الموت.\nويحتمل -كما قال القرطبي- أنه يريد سقيم الحجة عن الخروج معكم؛ إذ لا يصح على ذلك حجة على جوازه (^٢).\nفاعتذر عما دعوه إليه حتى يخلوا بالأصنام فيكسرها.\nوقيل: كانت تأخذه الحمى في ذلك الوقت ولو كان الذي قاله لا تورية فيه لكان جائزًا في دفع الظالم، وقد اتفق العلماء على أنه لو جاء ظالم يطلب إنسانًا مختفيًا ليقتله، أو يطلب وديعة لإنسان ليأخذها غصبًا وسأل عن ذلك، وجب على من علم ذلك إخفاؤه وهو كذب جائز بل واجب.\nوفي حديث آخر عند البخاري: \"اثنتين في ذات الله، وواحدة في شأن سارة\" (^٣) وهو أيضًا في ذات الله كما قال بعضهم؛ لأنها سبب دفع كافر\n_________\n(^١) \"المفهم\" ١/ ٤٣١ - ٤٣٢.\n(^٢) \"المفهم\" ١/ ٤٣٣.\n(^٣) هذا لفظ رواية مسلم (٢٣٧١) كتاب: الفضائل، باب: من فضائل إبراهيم - ﵇ -، وسيأتي بنحوه برقم (٣٣٥٨).","vol":"19","page":305},{"text":"عن مواقعة فاحشة وصيانة لقرابته.\nوقوله: ﴿بَلْ فَعَلَهُ﴾ [الأنبياء: ٦٣] قال الكسائي: يقف عند قوله: ﴿بَلْ فَعَلَهُ كَبِيرُهُمْ﴾ (^١).\nقال ابن قتيبة: معناه إن كانوا ينطقون فقد فعله كبيرهم (^٢).\nوقوله للجبار المجوسي: (أختي) لأن مذهبهم أن الأخت إذا كانت زوجة، كان أخوها الذي هو زوجها أحق بها من غيره، وقيل: كان من مذهب الجبار أن من له زوجة لا يجوز أن تتزوج إلا أن يقتل الزوج فاتقاه إبراهيم بهذا القول، وقد أسلفنا الكلام في ذلك وذكرناه هنا للبعد عنه.\nسابعها:\nقوله لنوح: (\"أنت أول الرسل إلى أهل الأرض\") قال الداودي: هذا هو الصحيح، قال: وروي أن آدم نبي مرسل، وروي في ذلك حديث عن النبي - ﷺ - (^٣)، وقيل: هو نبي وليس برسول، وقيل: رسول وليس بنبي.\nقلت: ولا يصح؛ لأن من لازم الرسالة النبوة، وذكر أن شيث رسول الله.\nقال: والصحيح ما ههنا، والنساب يقولون: إن إدريس جد نوح\n_________\n(^١) هكذا هنا، وقال النووي في \"شرح مسلم\" ١٥/ ١٢٥: وقال الكسائي: يوقف عند قوله ﴿بَلْ فَعَلَهُ﴾ أي فعله فاعله، فأضمر، ثم يبتدئ فيقول ﴿كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ﴾ عن ذلك الفاعل. وانظر \"الفتح\" ٦/ ٣٩٢.\n(^٢) \"تأويل مشكل القرآن\" ص ٢٦٨.\n(^٣) رواه ابن حبان في \"صحيحه\" ٢/ ٧٦ - ٧٧ (٣٦١) من حديث طويل لأبي ذر، وفيه: قلتُ يا رسول الله من كان أولهم؟ قال: \"آدم\"، قلتُ: يا رسول الله أنبي مرسل؟ قال: \"نعم .. \".","vol":"19","page":306},{"text":"أبو أبيه، وعن عبد الله بن مسعود وابن عباس - ﵁ -: إن إلياس هو إدريس.\nوفي حديث الإسراء أنه قال لرسول الله - ﷺ -: مرحبًا بالنبي الصالح والأخ الصالح (^١)، فلو كان جد نوح لقال: مرحبًا بالولد الصالح. كقول آدم وإبراهيم.\nوقال ابن جرير في \"تاريخه\": من زعم أن الله تعالى ابتعث إدريس إلى جميع أهل الأرض في زمانه، وجمع له علم الماضين، وأن الله تعالى زاده مع ذلك ثلاثين صحيفة، وذلك قول الله: ﴿إِنَّ هَذَا لَفِي الصُّحُفِ الْأُولَى (١٨) صُحُفِ إِبْرَاهِيمَ وَمُوسَى (١٩)﴾ قال: يعني بالصحف الأولى، الصحف التي أنزلت على ابن آدم شيث، وإدريس (^٢).\nوذكر ابن عباس -فيما حكاه عياض-: إذا دخل أهل النار النار، وأهل الجنة الجنة فيبقى آخر زمرة من الجنة وآخر زمرة من النار، فتقول زمرة النار لزمرة الجنة: ما نفعكم إيمانكم، فيدعون ربهم ويضجون، فيسمعهم أهل الجنة، فيسألون آدم وغيره بعده في الشفاعة لهم، فكل يعتذر حتى يأتوا محمدًا - ﷺ - فيشفع لهم، فذلك المقام المحمود، ونحوه أيضًا عن ابن مسعود ومجاهد، وذكره علي بن الحسين [عن] (^٣) رسول الله - ﷺ - (^٤).\nوذكر الغزالي أن من إتيانهم من آدم إلى نوح ألف سنة، وكذا بين كل نبي حتى يأتوا نبينا، قال: والرسل يوم القيامة على منابر، والعلماء العاملون على كراسي، وهؤلاء هم الذين يطلبون من آدم فمن بعده الشفاعة.\n_________\n(^١) سيأتي قريبًا برقم (٣٣٤٢) من حديث أبي ذر.\n(^٢) \"تاريخ الطبري\" ١/ ١٠٧.\n(^٣) ساقطة من الأصل.\n(^٤) \"الشفا بتعريف حقوق المصطفى - ﷺ -\" ١/ ٢١٨ - ٢١٩.","vol":"19","page":307},{"text":"وقال ابن برجان (^١) في \"إرشاده\": يليهم رؤساء أهل المحشر طلب من يشفع لهم وهم العلماء وهم رؤساء أتباع الرسل.\nوأما حديث أبي الزعراء عن ابن مسعود: ويشفع نبيكم رابع أربعة جبريل ثم إبراهيم ثم موسى أو عيسى ثم نبيكم (^٢) فقال البخاري: أبو الزعراء لا يتابع عليه، والمشهور والمعروف أن نبينا أول شافع (^٣).\nفائدة:\nقوله: (\"إن ربي غضب غضبًا\") ليس على الحقيقة وإنما هو عبارة عن المخاوف التي تحضر إليه وبرغبون بها (^٤).\nالحديث الخامس:\nحديث أبي أحمد محمد بن عبد الله بن الزبير بن عمر بن درهم، عن سفيان، عن أبي إسحاق عمرو بن عبد الله، عن الأسود بن يزيد، عن عبد الله أن رسول الله - ﷺ - قرأ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ مثل قراءة العامة، ويأتي في أحاديث الأنبياء أيضأوالتفسير، وهذا قد بينه أبو داود فقال: بضم الميم وفتح الدال وكسر الكاف (^٥).\nوقال الفراء في \"معانيه\" المعنى: مذتكر هاذا قلت مفتعل فيما أوله ذال صارت الذال وتاء الافتعال دالًا مشددة. قال: وبعض بني أسد\n_________\n(^١) هو أبو الحكم عبد السلام بن عبد الرحمن اللخمي الإشبيلي. انظر: \"سير الأعلام\" ٢٢/ ٣٣٤، \"كشف الظنون\" ١/ ٦٩.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٧/ ٥١٠ - ٥١٢ (٣٧٦٢٦) من طريق سلمة بن كهيل، عن أبي الزعراء، عن عبد الله بن مسعود.\n(^٣) \"التاربخ الكبير\" ٥/ ٢٢١ (٧٢٠).\n(^٤) سيأتي الكلام عن إثبات صفة الغضب في كتاب التوحيد.\n(^٥) أبو داود (٣٩٩٤).","vol":"19","page":308},{"text":"يقولون: مذّكر. (يقلبون الدال) (^١) فتصير ذالًا مشددة. وحدثني الكسائي عن إسرائيل، والعزرمي، عن أبي إسحاق، عن الأسود قال: قلت لعبد الله: فَهَلْ مِنْ مُذَّكِرٍ أو مدكر؟ فقال: أقرأني رسول الله - ﷺ - ﴿مُدَّكِرٍ﴾ بالدال (^٢).\nوقال الداودي: أدغمت التاء في الدال. واعترضه ابن التين فقال: ليس كما ذكر، وإنما أصله مذَّكر بذال معجمة، فاجتمع حرفان متقاربان في المخرج والأول ساكن وألفينا الثاني حرفًا مهموسًا، فأبدلناه بحرف مجهور يقاربه في المخرج وهو الدال غير معجمة، ثم قلبت الذال دالًا وأدغمت في الدال التي هي غير معجمة.\n_________\n(^١) في \"معاني القرآن\": فيُغَلبُون الذال.\n(^٢) \"معاني القرآن\" ٣/ ١٠٧.","vol":"19","page":309},{"text":"<span data-type='title' id=toc-2276>٤ - باب ﴿وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ (١٢٣) إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (١٢٤)﴾ إلى قوله ﴿وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (٧٨)﴾ [الصافات: ١٢٣ - ١٢٩]</span>\nقَالَ ابن عَبَّاسٍ: يُذْكَرُ بِخَيْرٍ (﴿سَلَامٌ عَلَى إِلْ يَاسِينَ (١٣٠) إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ (١٣١) إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (١٣٢)﴾) [الصافات: ١٣٠ - ١٣٢]. يُذكَرُ عَنِ ابن مَسْعُودٍ، وَابْنِ عَبَّاسٍ - ﵄ -: أَن إِلْيَاسَ هُوَ إِدْرِيسُ.\nالشرح:\nقال ابن إسحاق: هو إلياس بن تسبي بن فنحاص بن العيزار بن هارون بن عمران.\nوقال بعض أهل العلم: بعثه الله إلى بني إسرائيل بعد مهلك حزقيل. وقال وهب: إن الله لما قبض حزقيل، وعظم في بني إسرائيل الأحداث، ونسوا ما كان من عهد الله إليهم حتى نصبوا الأوثان وعبدوها فبعث الله إليهم إلياس رسولًا.\nوإنما كانت الأنبياء من بني إسرائيل من بعد موسى يبعثون بتجديد ما نسوا من التوراة، فكان إلياس مع ملك من ملوك بني إسرائيل اسمه أحاب، وله امرأة اسمها إزبل، وكان يسمع منه ويصدقه، وكان بنو إسرائيل قد اتخذوا صنمًا يقال له بعل.\nقال ابن إسحاق: وسمعت بعض أهل العلم يقول: ما كان بعل إلا امرأة يعبدونها من دون الله، فجعل إلياس يدعوهم إلى الله، وهم لا يسمعون منه شيئًا إلا ما كان من ذلك الملك، ثم أنه قال يومًا","vol":"19","page":310},{"text":"لإلياس: والله ما أدري ما تدعو إليه إلا باطلًا، والله ما أدري فلانًا وفلانًا -فعدد ملوكًا مثله من ملوك بني إسرائيل متفرقين بالشام يعبدون الأوثان- إلا على مثل ما نحن عليه يأكلون ويشربون، ملوكًا ما نقص دنياهم.\nفيزعمون أن إلياس استرجع ثم رفضه وخرج عنه، وفعل ذلك الملك فعل أصحابه من عبادة الأوثان، فقال إلياس: اللهم إن بني إسرائيل قد أبوا إلا الكفر، فُذكِرَ لي أنه أوحي إليه أنا جعلنا أمر أرزاقهم بيدك حتى تكون أنت الذي تأذن لهم في ذلك، فقال إلياس: اللهم أمسك عنهم المطر، فحبس عنهم ثلاث سنين حتى هلكت المواشي والهوام والشجر، ولما دعا عليهم استخفى شفقًا على نفسه منهم فكان حيثما كان وُضِع له رزق، فكانوا إذا وجدوا ريح الخبز في مكان قالوا: لقد دخل إلياس هذا المكان (فيطلبوه) (^١)، ويلقى أهل ذلك المنزل منهم شرًا، ثم أنه استأذن الله في الدعاء لهم فأذن له، فجاءهم وقال: إن كنتم تجيبون، إن الذي أدعوكم إليه هو الحق وإنكم على باطل فأخرجوا أوثانكم وما تعبدون واجأروا إليهم فإن استجابوا لكم فهي كما تقولون، وإن هي لم تفعل علمتم أنكم على باطل فنزعتم ما أنتم عليه، ودعوت الله يفرج عنكم ما أنتم فيه، قالوا: أنصفت، فخرجوا بأوثانهم فدعوها فلم تستجب لهم فعرفوا ما هم عليه من الضلالة، ثم سألوا إلياس الدعاء فدعا ربه، قال: فمطروا لساعتهم فحيت بلادهم فلم ينزعوا ولم يرجعوا وأقاموا على أخبث ما كانوا عليه، فدعى الله\nأن يقبضه فكساه الريش وألبسه النور، وقطع عليه لذة المطعم والمشرب، فكان إنسيًا ملكًا أرضيًا سمائيًا يطير مع الملائكة.\n_________\n(^١) في الأصل عليها: (كذا)، وفي الحاشية: الجادة: فيطلبونه.","vol":"19","page":311},{"text":"وذكر الحاكم حديثًا صحح إسناده عن أنس أنه اجتمع مع سيدنا رسول الله - ﷺ - في بعض السفرات (^١)، وخالفه ابن الجوزي في تصحيحه (^٢).\nفصل:\nما ذكره عن ابن مسعود وابن عباس روى الأول عبد بن حميد في \"تفسيره\" من حديث أبي إسحاق عن عبيدة بن ربيعة عنه به، والثاني: ذكره جويبر عن الضحاك عنه.\nفصل:\nقال أبو جعفر: اختلف القراء في ﴿سَلَامٌ عَلَى إِلْ يَاسِينَ (١٣٠)﴾ فعامة قراء مكة والبصرة والكوفة (إلياسين) بكسر الألف (^٣)، وكان بعضهم يقول: هو اسم إلياس ويقول: إنه كان يسمى باسمين إلياس وإلياسين مثل: إبراهيم إبراهام. ويستشهدون بأن جميع ما في السورة من قوله ﴿سَلَامٌ﴾ إنما هو سلام على النبي الذي ذكر دون آله، فكذلك إلياسين إنما هو سلام على إلياس دون آله.\n_________\n(^١) \"المستدرك\" ٢/ ٦١٧ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي بقوله: بل موضوع، قبح اللهُ من وضعه، ما كنت أحسب ولا أجوز أن الجهل يبلغ بالحاكم إلى أن يصحح هذا، وإسناده: حدثنا أحمد بن سعيد المعداني، ثنا عبد الله بن محمود، ثنا عبدان بن سيار، ثنا أحمد بن عبد الله البرقي، ثنا يزيد البلوي، فإما هذا افتراه، وإما ابن سيار. ا. هـ كلام الذهبي.\n(^٢) \"الموضوعات\" ١/ ٣١٨ - ٣١٩ (٤٠٨) من طريق آخر غير طريق الحاكم، وقال: هذا حديث موضوع، لا أصل له.\n(^٣) قوله: ﴿إِلْ يَاسِينَ﴾ قرأه نافع وابن عمر بالمد في (إل) وفتح الهمزة وكسر اللام، وقرأ الباقون بغير مد، وإسكان اللام، وكسر الهمزة. انظر: \"الحجة\" ٦/ ٥٩، \"الكشف عن وجوه القراءات\" ٢/ ٢٢٧.","vol":"19","page":312},{"text":"وكان بعض أهل العربية يقول: إلياس اسم عبراني والألف واللام منه، ويقول: لو جعلته عربيًا من [الإلسى] (^١) فتجعله إفعالًا [مثل] (^٢) الإخراج والإدخال، ويقول: قد: سلم على إلياسين، فجعله بالنون، والعجمي من الأسماء قد يفعل به العرب هذا، وهي في بني أسد تقول: هذا إسمعين قد جاء وسائر العرب باللام، وإن شئت ذهبت بإلياسين إلى أن تجعله جميعًا فتجعل أصحابه داخلين في اسمه كما تقول لقوم رئيسهم المهلب: جاءتكم المهالبة والمهلبون، فيكون بمنزلة قولهم الأشعرين بالتخفيف.\nوعامة قراء المدينة (آل ياسين) بقطع آل من ياسين، وعن بعضهم أنه كان يقرأ: (الياس) بترك الهمز في ألف إلياس ويجعل الألف واللام داخلين على ياس للتعريف، ويقولون إنما كان اسمه ياس أدخلت عليه ألف ولام. وقال السدي: ﴿سَلَامٌ عَلَى إِلْ يَاسِينَ (١٣٠)﴾.\nوفي قراءة عبد الله: (إدراسين)؛ لأن عبد الله كان يقول: إلياس هو إدريس. دلالة واضحة على خطأ من قال: عني بذلك سلام على آل محمد، وفساد قراءة من قرأ: (وإن الياس) بوصل النون من إن بإلياس (^٣).\n_________\n(^١) في الأصول: الألسن، والمثبت من \"تفسير الطبري\".\n(^٢) في الأصول: من، والمثبت من \"تفسير الطبري\".\n(^٣) \"تفسير الطبري\" ١٠/ ٥٢٣ - ٥٢٤.","vol":"19","page":313},{"text":"<span data-type='title' id=toc-2277>٥ - باب ذِكْرِ إِدْرِيسَ - ﵇ -: وَقَوْلِ الله تَعَالَى: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ [مريم: ٥٧]</span>\n٣٣٤٢ - قَالَ عَبْدَانُ: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ ح.\nحَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: قَالَ أَنَسٌ: كَانَ أَبُو ذَرٍّ - ﵁ - يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «فُرِجَ سَقْفُ بَيْتِي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ، فَفَرَجَ صَدْرِي، ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ، ثُمَّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِئٍ حِكْمَةً وَإِيمَانًا فَأَفْرَغَهَا فِي صَدْرِي، ثُمَّ أَطْبَقَهُ ثُمَّ أَخَذَ بِيَدِى، فَعَرَجَ بِي إِلَى السَّمَاءِ، فَلَمَّا جَاءَ إِلَى السَّمَاءِ الدُّنْيَا، قَالَ جِبْرِيلُ لِخَازِنِ السَّمَاءِ: افْتَحْ. قَالَ: مَنْ هَذَا؟ قَالَ: هَذَا جِبْرِيلُ. قَالَ: مَعَكَ أَحَدٌ؟ قَالَ: مَعِيَ مُحَمَّدٌ. قَالَ: أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ، فَافْتَحْ. فَلَمَّا عَلَوْنَا السَّمَاءَ إِذَا رَجُلٌ عَنْ يَمِينِهِ أَسْوِدَةٌ، وَعَنْ يَسَارِهِ أَسْوِدَةٌ، فَإِذَا نَظَرَ قِبَلَ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ شِمَالِهِ بَكَى فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالاِبْنِ الصَّالِحِ. قُلْتُ: مَنْ هَذَا يَا جِبْرِيلُ؟ قَالَ: هَذَا آدَمُ، وَهَذِهِ الأَسْوِدَةُ عَنْ يَمِينِهِ، وَعَنْ شِمَالِهِ نَسَمُ بَنِيهِ، فَأَهْلُ الْيَمِينِ مِنْهُمْ أَهْلُ الجَنَّةِ، وَالأَسْوِدَةُ الَّتِي عَنْ شِمَالِهِ أَهْلُ النَّارِ، فَإِذَا نَظَرَ قِبَلَ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ شِمَالِهِ بَكَى، ثُمَّ عَرَجَ بِي جِبْرِيلُ، حَتَّى أَتَى السَّمَاءَ الثَّانِيَةَ، فَقَالَ لِخَازِنِهَا: افْتَحْ. فَقَالَ لَهُ خَازِنُهَا مِثْلَ مَا قَالَ الأَوَّلُ، فَفَتَحَ». قَالَ أَنَسٌ: فَذَكَرَ أَنَّهُ وَجَدَ فِي السَّمَوَاتِ إِدْرِيسَ، وَمُوسَى، وَعِيسَى، وَإِبْرَاهِيمَ، وَلَمْ يُثْبِتْ لِي كَيْفَ مَنَازِلُهُمْ، غَيْرَ أَنَّهُ قَدْ ذَكَرَ أَنَّهُ وَجَدَ آدَمَ فِي السَّمَاءِ الدُّنْيَا، وَإِبْرَاهِيمَ فِي السَّادِسَةِ. وَقَالَ أَنَسٌ: فَلَمَّا مَرَّ جِبْرِيلُ بِإِدْرِيسَ. قَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأَخِ الصَّالِحِ. فَقُلْتُ: مَنْ هَذَا؟ قَالَ: هَذَا إِدْرِيسُ، ثُمَّ مَرَرْتُ بِمُوسَى فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأَخِ الصَّالِحِ. قُلْتُ: مَنْ هَذَا؟ قَالَ: هَذَا مُوسَى. ثُمَّ مَرَرْتُ بِعِيسَى، فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالأَخِ الصَّالِحِ. قُلْتُ: مَنْ هَذَا؟ قَالَ: عِيسَى. ثُمَّ مَرَرْتُ بِإِبْرَاهِيمَ، فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالاِبْنِ الصَّالِحِ. قُلْتُ: مَنْ هَذَا؟ قَالَ:","vol":"19","page":314},{"text":"هَذَا إِبْرَاهِيمُ. قَالَ: وَأَخْبَرَنِي ابْنُ حَزْمٍ، أَنَّ ابْنَ عَبَّاسٍ وَأَبَا حَيَّةَ (^١) الأَنْصَارِيَّ كَانَا يَقُولَانِ: قَالَ النَّبِيُّ - ﷺ -: «ثُمَّ عُرِجَ بِي حَتَّى ظَهَرْتُ لِمُسْتَوَى أَسْمَعُ صَرِيفَ الأَقْلَامِ». قَالَ ابْنُ حَزْمٍ وَأَنَسُ بْنُ مَالِكٍ - ﵄ -: قَالَ النَّبِيُّ - ﷺ -: «فَفَرَضَ الله عَلَيَّ خَمْسِينَ صَلَاةً، فَرَجَعْتُ بِذَلِكَ حَتَّى أَمُرَّ بِمُوسَى، فَقَالَ مُوسَى: مَا الذِي فُرِضَ عَلَى أُمَّتِكَ؟ قُلْتُ: فَرَضَ عَلَيْهِمْ خَمْسِينَ صَلَاةً. قَالَ: فَرَاجِعْ رَبَّكَ، فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ. فَرَجَعْتُ فَرَاجَعْتُ رَبِّي فَوَضَعَ شَطْرَهَا، فَرَجَعْتُ إِلَى مُوسَى، فَقَالَ: رَاجِعْ رَبَّكَ، فَذَكَرَ مِثْلَهُ، فَوَضَعَ شَطْرَهَا، فَرَجَعْتُ إِلَى مُوسَى، فَأَخْبَرْتُهُ فَقَالَ: رَاجِعْ رَبَّكَ، فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، فَرَجَعْتُ فَرَاجَعْتُ رَبِّي فَقَالَ: هِيَ خَمْسٌ، وَهْيَ خَمْسُونَ، لَا يُبَدَّلُ الْقَوْلُ لَدَىَّ. فَرَجَعْتُ إِلَى مُوسَى، فَقَالَ: رَاجِعْ رَبَّكَ. فَقُلْتُ قَدِ اسْتَحْيَيْتُ مِنْ رَبِّي، ثُمَّ انْطَلَقَ حَتَّى أَتَى السِّدْرَةَ المُنْتَهَى، فَغَشِيَهَا أَلْوَانٌ لَا أَدْرِي مَا هِيَ، ثُمَّ أُدْخِلْتُ ﴿الجَنَّةَ﴾ فَإِذَا فِيهَا جَنَابِذُ اللُّؤْلُؤِ وَإِذَا تُرَابُهَا المِسْكُ». [انظر: ٣٤٩ - مسلم: ١٦٣ - فتح ٦/ ٣٧٤]\nثم ساق حديث ابن شِهَاب قَالَ: قَالَ أَنَس - ﵁ -: كَانَ أَبُو ذَر - ﵁ - يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"فُرِجَ سَقْفُ بَيْتِي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ، فَفَرَجَ صَدْرِي، ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ\" .. الحديث بطوله، هذا الحديث سلف في كتاب الصلاة واضحًا، وسلف الكلام على الإسراء قريبًا، وذكر هنا أن إبراهيم في السادسة، وسلف قبل هذا أنه في السابعة من حديث أنس عن مالك بن صعصعة.\nوقوله: \"ثم مررت بموسى ثم بعيسى\" المشهور أن عيسى في الثانية وكذا يحيى كما سلف في الحديث المشار إليه وقد سلف تفسير (ورفعناه مكانًا عليًا)، وروى ابن وهب أنه كان يعمل مثل عمل جميع\n_________\n(^١) في هامش \"اليونينية\": حَبَّة. قال القسطلاني: وهو الصواب.","vol":"19","page":315},{"text":"(أهل) (^١) الأرض يعني يومئذٍ، وقد أسلفنا الكلام على إدريس في كتاب الصلاة.\nقال وهب فيما حكاه ابن قتيبة: كان طوالًا، ضخم البطن والصدر، قليل شعر الجسد، كثير شعر الرأس، وكانت إحدى أذنيه أكبر من الأخرى، وكانت في جسده نكتة بيضاء من غير برص، وكان رقيق الصوت والمنطق، قريب الخطو، واستجاب له (ألفا) (^٢) إنسان ممن كان يدعوهم فلما رفعه الله اختلفوا بعده، وأحدثوا الأحداث، ورفع وهو ابن ثلاثمائة سنة وخمس وستين سنة (^٣).\nوقد أسلفنا هذا أيضًا هناك.\nوقال ابن عباس - ﵄ - فيما حكاه الطبري في \"تاريخه\": كان بينه وبين نوح ألف سنة (^٤).\nوخط بالقلم بعد آدم وتنبأ وقد مضى من عمر آدم ستمائة سنة واثنتان وعشرون سنة، وأنزلت عليه ثلاثون صحيفة.\nوهو أول من سبى من ولد قابيل واسترق منهم، ودعا خنوخ قومه وأمرهم بطاعة الله فلم يقبلوا منه.\nوحديث أبي ذر مرفوعًا: \"أربعة من المرسلين سريانيون: آدم وشيث وخَنوَخ وهو أول من خط بالقلم\" (^٥). وسلف هناك.\n_________\n(^١) من (ص ١).\n(^٢) هكذا في الأصل، (ص ١)، وفي \"المعارف\": ألف.\n(^٣) \"المعارف\" ص ٢٠ - ٢١.\n(^٤) \"تاريخ الطبري\" ١/ ١١١.\n(^٥) \"تاريخ الطبري\" ١/ ١٠٦ - ١٠٧، وحديث أبي ذر رواه أيضًا ابن حبان في \"صحيحه\" (٣٦١)، وقد تقدم تخريجه.","vol":"19","page":316},{"text":"وروى ابن أبي شيبة عن عكرمة قال: سألت كعبًا عن رفع إدريس فقال: كان عبدًا تقيًا يرفع له من العمل الصالح ما يرفع لأهل الأرض في زمانه، فعجب الملك الذي كان يصعد بعمله، فقال: رب ائذن لي أزوره، فلما جاءه قال: يا إدريس أبشر فإنه يرفع لك من العمل الصالح ما يرفع لأهل الأرض، فسأله أن يشفع له عند ملك الموت في تأخير أجله ليزداد عبادة، فقال الملك: إن الله لا يؤخر نفسًا إذا جاء أجلها، قال: قد علمت ولكنه أطيب لنفسي، فصعد به الملك وسأل ملك الموت في أمره، فنظر في كتاب معه فقال: والله ما بقي من أجل إدريس شيء، فمات مكانه وهو في السماء الرابعة (^١).\nولا يلزم من هذا كون غيره أرفع مكانًا منه؛ لأنه لم يذكر أنه أعلى من كل أحد. وادعى بعضهم أنه لم يرفع إلى السماء من هو حي غيره وينتقض بعيسى.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٣٤٤ (٣١٨٧٤)، وفيه: عن عكرمة عن ابن عباس ..","vol":"19","page":317},{"text":"<span data-type='title' id=toc-2278>٦ - باب قَوْلِ الله تَعَالَى: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا﴾ [الأعراف: ٦٥] وَقَوْلِه: ﴿إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ﴾ إِلَى قَوْلِهِ تَعَالَى: ﴿كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ﴾ [الأحقاف: ٢١ - ٢٥]</span>\nفِيهِ: عَنْ عَطَاءٍ وَسُلَيْمَانَ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ -.\nيريد بحديث عطاء ما قدمه عنه مسندًا في كتاب بدء الخلق (^١)، وبحديث سليمان بن يسار ما ذكره في سورة الأحقاف مسندًا ويأتي (^٢).\nقال ابن عرفة: كانت منازل قوم عاد في الرمال وهي: الأحقاف، ويقال للرمل إذا عظم واستدار: حقف. وقال الأزهري: هي رمال مستطيلة بناحية شحر (^٣)، قال غيره: والحقف عند أهل اللغة: الرمل المنحني، وجمعه: أحقاف.\nفائدة:\nقال ابن هشام: هود اسمه عابر ويقال: عيبر بن أرفخشذ، ويقال: النخشد، ويقال: الفخشد بن سام بن نوح. وقال قتادة فيما ذكره عبد بن حميد: كانت عاد أحياء باليمن أهل رمل مشرفين على البحر بأرض يقال لها الشحر.\nوقال ابن قتيبة: هود هو (ابن) (^٤) عبد الله بن رياح بن محارب ابن\n_________\n(^١) سلف برقم (٣٢٠٦) باب: ما جاء في قوله ﴿وَهُوَ الذِي أَرْسَلَ الرِّيَاحَ بُشْرًا﴾.\n(^٢) سيأتي برقم (٤٨٢٩) باب: قوله ﴿فَلَمَّا رَأَوْهُ عَارِضًا﴾.\n(^٣) انظر: \"تهذيب اللغة\" ١/ ٨٧٥ مادة [حقف].\n(^٤) من (ص ١).","vol":"19","page":318},{"text":"عاد بن عوص بن إرم بن سام بن نوح، وكان أشبه ولد (آدم بآدم) (^١) خلا يوسف. وكانت عاد ثلاثة عشر قبيلة، ينزلون الرمل، وبلادهم أخصب بلاد وديارهم بالدو والدهناء وعالج وَيبرين ووَبار وعمان إلى حضرموت إلى اليمن، فلما سخط الله عليهم جعلها مفاوز وغيطانًا، فلما هلكوا ألحق هود بمكة حتى توفي بها (^٢).\n_________\n(^١) هكذا في الأصول، وفي \"المعارف\": إرم بإرم.\n(^٢) \"المعارف\" ص ٢٨.","vol":"19","page":319},{"text":"-<span data-type='title' id=toc-2279> باب قَوْلِ الله تعالى: ﴿وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ﴾ [الحاقة: ٦]</span>\nشَدِيدَةٍ ﴿عَاتِيَةٍ﴾ [الحاقة: ٦]. قَالَ ابن عُيَيْنَةَ: عَتَتْ عَلَى الخُزَّانِ. ﴿سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا﴾ [الحاقة: ٧]: مُتَتَابِعَةً ﴿فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ﴾ [الحاقة: ٧] أُصُولُهَا ﴿فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ (٨)﴾ [الحاقة: ٨]: بَقِيَّةٍ.\n\n٣٣٤٣ - حَدَّثَنِي مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ». [انظر: ١٠٣٥ - مسلم: ٩٠٠ - فتح ٦/ ٣٧٦]\n\n٣٣٤٤ - قَالَ: وَقَالَ ابْنُ كَثِيرٍ: عَنْ سُفْيَانَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي نُعْمٍ، عَنْ أَبِي سَعِيدٍ - ﵁ - قَالَ: بَعَثَ عَلِيٌّ - ﵁ - إِلَى النَّبِيِّ - ﷺ - بِذُهَيْبَةٍ فَقَسَمَهَا بَيْنَ الأَرْبَعَةِ الأَقْرَعِ بْنِ حَابِسٍ الحَنْظَلِيِّ ثُمَّ المُجَاشِعِيِّ، وَعُيَيْنَةَ بْنِ بَدْرٍ الفَزَارِيِّ، وَزَيْدٍ الطَّائِيِّ ثُمَّ أَحَدِ بَنِي نَبْهَانَ، وَعَلْقَمَةَ بْنِ عُلَاثَةَ الْعَامِرِيِّ ثُمَّ أَحَدِ بَنِي كِلَابٍ، فَغَضِبَتْ قُرَيْشٌ وَالأَنْصَارُ، قَالُوا يُعْطِى صَنَادِيدَ أَهْلِ نَجْدٍ وَيَدَعُنَا! قَالَ: «إِنَّمَا أَتَأَلَّفُهُمْ».\nفَأَقْبَلَ رَجُلٌ غَائِرُ العَيْنَيْنِ مُشْرِفُ الوَجْنَتَيْنِ، نَاتِئُ الجَبِينِ، كَثُّ اللِّحْيَةِ، مَحْلُوقٌ، فَقَالَ: اتَّقِ اللهَ يَا مُحَمَّدُ. فَقَالَ «مَنْ يُطِعِ اللهَ إِذَا عَصَيْتُ، أَيَأْمَنُنِي الله عَلَى أَهْلِ الأَرْضِ فَلَا تَأْمَنُونِي؟!». فَسَأَلَهُ رَجُلٌ قَتْلَهُ -أَحْسِبُهُ خَالِدَ بْنَ الوَلِيدِ- فَمَنَعَهُ، فَلَمَّا وَلَّى قَالَ: «إِنَّ مِنْ ضِئْضِئِ هَذَا -أَوْ فِي عَقِبِ هَذَا- قَوْمٌ يَقْرَءُونَ الْقُرْآنَ، لَا يُجَاوِزُ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ، يَقْتُلُونَ أَهْلَ الإِسْلَامِ، وَيَدَعُونَ أَهْلَ الأَوْثَانِ، لَئِنْ أَنَا أَدْرَكْتُهُمْ لأَقْتُلَنَّهُمْ قَتْلَ عَادٍ». [٣٦١٠، ٤٣٥١، ٤٦٦٧، ٥٠٥٨، ٦١٦٣، ٦٩٣١، ٧٤٣٢، ٧٤٣٢ - مسلم: ١٠٦٤ - فتح ٦/ ٣٧٦]\n\n٣٣٤٥ - حَدَّثَنَا خَالِدُ بْنُ يَزِيدَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ","vol":"19","page":320},{"text":"قَالَ: سَمِعْت عَبْدَ اللهِ قَالَ: سَمِعْتُ النَّبِيُّ - ﷺ - يَقْرَأ: (﴿فَهَلْ مِنْ مُدَّكِرٍ﴾) [القمر: ١٥]. [انظر: ٣٣٤١ - مسلم: ٨٢٣ - فتح ٦/ ٣٧٩]\nذكر فيه حديث ابن عباس: \"نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ\".\nوَقَالَ ابن كَثِيرٍ: عَنْ سُفْيَانَ، عَنْ أَبِيهِ، عَنِ ابن أَبِي نُعْمٍ، عَنْ أَبِي سَعِيدٍ قَالَ: بَعَثَ عَلِيٌّ - ﵁ - إلى رسول الله - ﷺ - بِذُهَيْبَةٍ، فَقَسَمَهَا بَيْنَ أرْبَعَةِ: الأَقْرَعِ .. الحديث. وفي آخره: \"لَئِنْ أَنَا أَدْرَكْتُهُمْ لأقتُلَنَّهُمْ قَتْلَ عَادٍ\".\nوحديث عبد الله: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾.\nالشرح:\nتفسير ابن عيينة ذكره في تفسيره بإسناده، وحديث ابن مسعود سلف (قريبًا، وحديث ابن عباس سلف) (^١) في الاستسقاء وغيره، وقوله: (وقال ابن كثير) إلى آخره: ادعى أصحاب الأطراف أن البخاري رواه هنا، وفي سورة براءة عن محمد بن كثير (^٢).\nوكذا ذكره أبو نعيم في \"مستخرجه\"، ورواه البخاري أيضًا في موضع آخر، عن قبيصة، عن الثوري (^٣).\nوفي آخر عن قتيبة، عن عبد الواحد بن زياد، عن عمارة بن القعقاع، عن عبد الرحمن بن أبي نعم (^٤).\nوأخرجه مسلم أيضًا.\n_________\n(^١) من (ص ١).\n(^٢) انظر \"تحفة الأشراف\" للمزي ٣/ ٣٨٩. وسيأتي برقم (٤٦٦٧) باب: ﴿وَالْمُؤَلَّفَةِ قُلُوبُهُمْ﴾.\n(^٣) سيأتي برقم (٧٤٣٢) كتاب: التوحيد، باب: قول الله تعالى ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾.\n(^٤) سيأتي برقم (٤٣٥١) كتاب: المغازي، باب: بعث علي بن أبي طالب ..","vol":"19","page":321},{"text":"وفي \"الأوسط\" من حديث عمار بن ياسر وسعد بن أبي وقاص: \"يخرج قوم من أمتي يمرقون من الدين مروق السهم من الرمية فيقتلهم علي بن أبي طالب\" (^١).\nإذا تقرر ذلك فالكلام عليه من وجوه:\nأحدها:\nأنث (ذهيبة) على نية القطعة من الذهب، وقد يؤنث الذهب في بعض اللغات، والمؤنث الثلاثي إذا صغر ألحق في تصغيره الهاء كفويسقة وشميسة وقيل: هو تصغير على اللفظ حكاه ابن الأثير (^٢). وفي رواية: بذهبة. بفتح الذال.\nثانيها:\nقوله: (فسأله رجل قتله -أحسبه خالد بن الوليد). كذا جاء هنا على الحسبان، وجاء في الصحيح أنه خالد من غير حسبان، وفي أخرى عمر (^٣)، وكأنهما سألا ذلك.\nثالثها:\n(الأقرع بن حابس) اسمه فراس، فيما ذكره ابن دريد، وبخط منصور بن عثمان الخابوري الصواب: حصين (^٤).\nوقال أبو يوسف في كتاب \"لطائف المعارف\": كان أصم مع قرعه وعوره.\n_________\n(^١) \"المعجم \"الأوسط\" ٤/ ٦٩ - ٧٠ (٣٦٣٤).\n(^٢) \"النهاية في غريب الحديث\" ٢/ ١٧٣.\n(^٣) رواية أنه خالد ستأتي برقم (٤٣٥١)، ورواية أنه عمر ستأتي برقم (٣٦١٠) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٤) \"الاشتقاق\" ص ٢٣٩.","vol":"19","page":322},{"text":"وفي \"الكامل\" كان في صدر الإسلام سيد خندف، وكان محله فيها محل عيينة بن حصن في قيس (^١).\nوقال (المرزبان) (^٢): هو أول من حرم القمار وكان يحكم في كل موسم. ولما ذكره الكلبي في كتاب \"أئمة العرب\" قال: كان آخر من قضى من تميم وعليه قام الإسلام.\nوقال الجاحظ في كتاب \"العرجان\": إنه من أشرافهم وأحد الفرسان الأشراف، ساير رسول الله - ﷺ - مرجعه من فتح مكة.\nوقال أبو عبيدة: هو أول من جلد في الجاهلية؛ لأنه نَفَّرَ (^٣) جريرًا على الفرافصة حين وجده أقرب إلى مضر، وكان سنوطًا (^٤) أعرج الرجل اليسرى، قتل باليرموك سنة ثلاثة عشرة مع عشرة من بنيه.\nوذكر أبو عبيد في كتابه \"أنساب العجم\" أن المكعبر الضبي أدخل جماعة في المجوسية منهم الأقرع.\nوقال ابن دريد: استعمله عبد الله بن عامر بن كريز على جيش أنفذه إلى خراسان فأصيب بالجوزجان (^٥).\n_________\n(^١) \"الكامل في اللغة والأدب\" للمبرد ١/ ١٨٨.\n(^٢) في الأصل عليها (كذا)، وفي الحاشية: الظاهر اسمه المرزباني. اهـ.\nوالمرزباني هو أبو عبيد الله محمد بن عمران البغدادي الكاتب، الأخباري، صاحب التصانيف. انظر ترجمته في \"تاريخ بغداد\" ٣/ ١٣٥، \"سير أعلام النبلاء\" ١٦/ ٤٤٧ - ٤٤٩.\n(^٣) قال الجوهري في \"الصحاح\" ٢/ ٨٣٤: نَفَّرَه عليه تنفيرًا: أي قضى له عليه بالغلبة.\n(^٤) السنوط: الذي لا لحية له أصلًا، \"الصحاح\" ٣/ ١١٣٥ مادة [سنط].\n(^٥) \"الاشتقاق\" ص ٢٣٩، وشهد - ﵁ - فتح مكة وحنينًا والطائف وانظر ترجمته في \"ثقات ابن حبان\" ٣/ ١٨، و\"الإصابة\" ١/ ٥٨ ترجمة (٢٣١) و(أسد الغابة) ١/ ١٢٨.","vol":"19","page":323},{"text":"رابعها:\n(عيينة): اسمه حذيفة بن حصن بن حذيفة بن بدر، ولقب عيينة؛ لأنه طعن في عينه فشترت، وكنيته أبو مالك، أسلم قبل الفتح، وارتد مع طليحة بن خويلد، وقاتل معه، وكان من الجرارين، يقود عشرة آلاف، وتزوج عثمان بابنته، وهو عريق في الرئاسة ابنه وابن ابنه، وهو وأبوه وجده وجد أبيه: كلهم جرار ربع، وهو المقول فيه الأحمق المطاع. (^١)\nو(علقمة بن علاثة): هو ابن عوف بن الأحوص بن جعفر بن كلاب بن ربيعة بن عامر بن صعصعة، كان من أشراف قومه، حليمًا عاقلًا، ولم يكن فيه ذاك الكرم، فتنافر هو وعامر (بن) (^٢) الطفيل فنفر عليه عامر.\nوفيه يقول الأعشى:\nعلقم ما أنت إلى عامر … الناقض الأوتار والواتر\nوهو من الشعر الذي نهي عن روايته، ارتد لما رجع رسول الله - ﷺ - إلى الطائف، ثم أسلم أيام الصديق وحسن إسلامه، واستعمله عمر - ﵁ - على حوارن فمات بها. (^٣)\nخامسها:\n(زيد الخير) بهذا سماه رسول الله - ﷺ - وكان يعرف يزيد الخيل؛ لأنه لم يكن في العرب أكثر من خيله. قال أبو عُبيدٍ البكري في \"فصل\n_________\n(^١) وانظر ترجمته في \"الاستيعاب\" ٣/ ٣١٦ (٢٠٧٨)، و\"أسد الغابة\" ٤/ ٣٣١ (٤١٦٠) و\"الإصابة\" ٣/ ٥٤ (٦١٥١).\n(^٢) من (ص ١)، وفي هامش الأصل: لعله (بن).\n(^٣) وانظر ترجمته في: \"ثقات ابن حبان\" ٣/ ٣١٥، و\"الإصابة\" ٢/ ٥٠٣ (٥٦٧٥).","vol":"19","page":324},{"text":"المقال\": كانت له ستة أفراس، يكنى أبا مكنف، وكان له شعر وخطابة وشجاعة وكرم ولين، وكان بينه وبين كعب بن زهير مهاجرة.\nتوفي لما انصرف من عند رسول الله - ﷺ - بالحُمَّى. وقيل: توفي في آخر خلافة عمر. يدل على ذلك ما ذكره الواقدي من ثلاثة في بني حنيفة هو وعدي بن حاتم، وفي \"الردة\" لوثيمة: أرسله رسول الله - ﷺ - هو وعدي ابن حاتم على صدقات بني أسد وطيء.\nوفي كتاب أبي الفرج: قال أبو عمرو: كانت لثعلب رئيس يقال له الجرار امتنع من الإسلام، يقال: أنه - ﷺ - بعث إليه زيدًا فقتله زيد، وذكر أيضًا أنه لما احتضر قال: والله لا أقاتل مسلمًا حتى ألقى الله.\nوتوفي بماء لجَرْم يقال له فَرْدَة. ولما جيء براحلته إلى زوجته وفيها كتاب رسول الله - ﷺ -، وكانت على الشرك، أضرمتها بالنار فيقال: إن رسول الله - ﷺ - لما بلغه ذلك قال: \"بؤسًا لبني نبهان\".\nوكان زيد لما دخل على رسول الله - ﷺ - طرح له متكأ فأعظم أن يتكئ بين يدي رسول الله - ﷺ - فرده فأعاده عليه ثلاثًا، وعلمه دعوات كان يدعو بها فيعرف بها الإجابة ويستسقي فيسقى، وقال: يا رسول الله، أعطني مائة فارس أعبر بهم على الروم. فلم يلبث بعد انصرافه إلا قليلًا حتى حُمَّ ومات (^١).\nوكان في الجاهلية أسر عامر بن الطفيل وجز ناصيته ثم أعتقه، وفي \"الوشاح\" لابن دريد: كان من الخطاطة، وكذا أبو زبيد الطائي، وعدي بن حاتم، ومالك الأشتر، وعامر بن الطفيل، وعيينة بن حصن،\n_________\n(^١) وانظر ترجمته في: \"طبقات ابن سعد\" ٧/ ٤٠٥، \"ثقات ابن حبان\" ٣/ ٤٤٣، \"تهذيب الكمال\" ٣٢/ ١٤٥، و\"الإصابة\" ٣/ ٦٥٦ (٩٢٦٥).","vol":"19","page":325},{"text":"وقيس بن سلمة بن شراحيل، وقيس بن سعد بن عبادة.\nوكان زيد لا يدخل مكة إلا معتمًا من خيفة النساء عليه، وكذا قيس بن سلمة بن شراحيل، وامرؤ القيس بن حجر، وذو الكلاع، وجرير بن عبد الله، وسبيع، والطهوي، وأعيفر اليربوعي، وحنظلة بن فاتك الأسدي، وقيس بن حسان بن مرثد، والزبيرقان بن بدر.\nسادسها:\nالصناديد: الرؤساء، واحدهم: صنديد، و(غائر العينين) أي: غارت عيناه فدخلتا، وهو ضد الجاحظ، و(مشرف الوجنتين) أي: ليس بسهل الخد، وقد أشرفت وجنتاه أي: علتا، وأصله من الشرف، وهو العلو.\nوالوجنتان: العظمان المشرفان على الخدين، وقيل: لحم الخد، وكل واحدة وجنة، فإذا عظمتا فهو موجن، والوجنة مثلثة الواو، حسماها يعقوب وبالألف بدل الواو. فهذِه أربع لغات.\nقال ابن جني: أرى الرابعة على البدل. وفي الجيم لغتان: فتحها وكسرها، حكاهما في \"الباهر\" عن كراع، والإسكان هو الشائع، فصار ثلاث لغات في الجيم، وقال ثابت: هما فوق الخدين والمَدْمَعِ، إذا وضعت يدك وجدت حجم العظم تحتها وحجمه نتوءه، وقال أبو حاتم: هو ما نتأ من لحم الخدين بين الصدغين وكنفي الأنف.\nومعنى (ناتئ الجبين): مرتفع على ما حوله، و(كث اللحية): كثير شعرها غير مسبلة.\nوقوله: (محلوق) كانوا يفرقون رؤوسهم ولا يحلقون، والضئضئ هنا: النسل والعقب. وحكي إهمالهما عن بعض رواة مسلم فيما","vol":"19","page":326},{"text":"حكاه القاضي (^١)، وهو سائغ في اللغة قال ابن سيده في \"محكمه\" في المعجمة الضئضئ، والضؤضؤ: الأصل والمعدن. وقيل: هو كثرة النسل (^٢).\nوقال في المهملة: الصئصى والسئصئ كلاهما: الأصل. عن يعقوب، قال: والهمز أعرف (^٣).\nوحكى بعضهم: صئصين بوزن قنديل. حكاه ابن الأثير (^٤).\nسابعها:\nهذا الرجل من بني تميم يقال له: ذو الخويصرة، واسمه: حرقوص بن زهير.\nوفي \"كامل المبرد\": رجل مضطرب الخلق أسود، وفيه: \"إنه يكون لهذا وأصحابه نبأ\" (^٥).\nوفي الحديث: أنه لا يدخل النار من شهد بدرًا والحديبية، حاشا رجلًا معروفًا منهم (^٦).\n_________\n(^١) \"مشارق الأنوار\" ٢/ ٣٧.\n(^٢) \"المحكم\" ٨/ ١٤٧.\n(^٣) \"المحكم\" ٨/ ٢٣٠، وفيه: (الصئيصئ والصيصئ)، وفي \"اللسان\" ٤/ ٢٣٨٤: (الصئصئ والصيصئ).\n(^٤) \"النهاية في غريب الحديث\" ٣/ ٦٩ وفيه: (ضئضئ).\n(^٥) \"الكامل\" ٢/ ١٦١.\n(^٦) قوله: لا يدخل النار من شهد بدرًا والحديبية، رواه ابن ماجه (٤٢٨١)، وأحمد ٦/ ٢٨٥ من طريق الأعمش، عن أبي سفيان، عن جابر، عن أم مبشر، عن حفصة مرفوعًا بلفظ \"إني لأرجو ألا يدخل النار -إن شاء الله- أحدٌ شهد بدرًا والحديبية\". ورواه أحمد ٦/ ٣٦٢، وابن حبان ١١/ ١٢٥ (٤٨٢٠) أيضًا من طريق الأعمش بلفظ \"لا يدخل النار أحد شهد بدرًا والحديبية\".","vol":"19","page":327},{"text":"قيل: هو حرقوص بن زهير السعدي. ذكره شيخنا اليعمري، وفي الثعلبي: إنه أصول الخوارج. أعني: ذا الخويصرة قيل: ولقبه ذو الثدية، وسماه أبو داود: نافعًا (^١).\nقال السهيلي: هو أصح (^٢).\nثامنها:\nاختلف في هذا الإعطاء على أقوال:\nأحدها: أنه من خمس الخمس وَرُدَّ بأنه ملكه.\nثانيها: من رأس الغنيمة وأنه خاص به؛ لقوله: ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ [الأنفال: ١] وَرُدَّ بأن الآية منسوخة.\nواحتج له بأن الأنصار انهزموا يوم حنين فأيد الله رسوله - ﷺ - وأمده بالملائكة، فلم يرجعوا حتى كان الفتح، رد الله الغنائم إلى رسوله؛ من أجل ذلك، فلم يعطهم منها شيئًا، وطيب نفوسهم بقوله: \"وترجعون برسول الله - ﷺ - إلى رحالكم\" (^٣) بعد ما فعل ما أمر به.\nثالثها: وهو مختار أبي عبيد أنه كان من الخمس لا من خمس الخمس ولا من رأس الغنيمة. وأنه جائز للإمام أن يضرب للأصناف المذكورة في آية الخمس حيث يرى أن فيه مصلحة للمسلمين، لكن ينبغي أن يعلم أولًا أن هذا الذهب ليس من غنيمة حنين ولا خيبر ولا من الخمس؛ وقد فرقها كلها.\n_________\n(^١) \"سنن أبي داود\" (٤٧٧٠) ذكره عن أبي مريم.\n(^٢) \"الروض الأنف\" ٤/ ١٦٨.\n(^٣) سلف برقم (٣١٤٧) كتاب: فرض الخمس، باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم، ورواه مسلم (١٠٥٩) كتاب: الزكاة، باب: إعطاء المؤلفة قلوبهم. من حديث أنس.","vol":"19","page":328},{"text":"تاسعها:\nقوله: (\"لا يجاوز حناجرهم\"). أي: لا يرفع في الأعمال الصالحة. قاله ابن التين، وقال عياض: يعني: لا تفقه قلوبهم ولا ينتفعون بما يتلون منه، ولا لهم حظ سوى تلاوة الفم. قال: وقيل معناه: لا يصعد لهم عمل ولا تلاوة ولا يتقبل. والحنجرة: (رأس) (^١) الغلصمة حيث تراه بائنًا من خارج الحلق، والجمع: الحناجر.\nوقوله: (\"يمرقون من الدين\") وفي رواية: \"من الإسلام\" (^٢) أي: يخرجون منه خروج السهم إذا نفذ من الصيد من جهة أخرى، ولم يتعلق بالسهم من دمه شيء، وبهذا سميت طائفة الخوارج: المراق.\nو\"الدين\" هنا: الطاعة، يريد أنهم يخرجون من طاعة الأئمة كخروج السهم من الرمية.\nوهذا صفات الخوارج الذين لا يدينون الأئمة ويخرجون للناس يستعرضونهم بالسيف (^٣). وقال الداودي: \"لا يجاوز حناجرهم\" يعني: أسفل الحلق، وهو المنحر، وليس في الصدر منه شيء، لا يعتبر معناه بقلبه إنما يتلوه بلسانه، والرمية: الصيد المرمي، فعيلة بمعنى مفعول.\nوقوله: (\"يقتلون أهل الإسلام\") كذلك فعلت الخوارج وهم على ذلك.\n_________\n(^١) من (ص ١).\n(^٢) سيأتي برقم (٧٤٣٢) كتاب: التوحيد، باب: قول الله تعالى ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾.\n(^٣) قال الجوهري: ويقال للخارجي: إنه يستعرض الناس، أي: يقتلهم ولا يسأل عن مسلمٍ ولا غيره. \"الصحاح\" ٣/ ١٠٩٠ مادة (عرض).","vol":"19","page":329},{"text":"وقوله: (\"ويدعون أهل الأوثان\") قيل لما خرج إليهم عبد الله بن خباب رسولًا من عند علي جعل يعظهم، فمر أحدهم بتمرة لمعاهد فوضعها في فيه، فقال له بعض أصحابه: تمرة معاهد استحللتها؟ قال لهم عبد الله بن خباب: أنا أدلكم على ما هو أعظم منها حرمةً، رجل مسلم، يعني: نفسه، فقتلوه، فأرسل إليهم علي أن (أقيدونا) به قالوا: وكيف (نقيدك) (^١) به وكلنا قتله؟ فقاتلهم، فقتل أكثرهم. قيل: كانوا خمسة آلاف. وقيل: كانوا عشرة آلاف.\nولما مات معاوية خرجوا فلم يزالوا على ذلك إلى أن قُتِل ابن الزبير، وأجمع الناس على عبد الملك، خرج إليهم المهلب بن أبي صفرة فشرَّد بهم وقتلهم، إلا أنهم كلما كانت فترة وثبوا إلى أن ولي عمر بن عبد العزيز فخرجوا فأرسل إليهم عنبسة بن سعيد فقال لهم: كنتم تقاتلون الناس حتى يعملوا بعمل هذا الرجل، فلم خرجتم عليه؟\nقالوا: لم يبرنا من عدونا. يعنون من ولي قبله. قال: وكيف يبركم؟ قالوا: لم يلعنهم. قال: فما عهدكم بلعن فرعون وهامان وقارون؟ قالوا: ما لنا بذلك من عهد. قال: أفتلومون من لم يلعن من هو على الإسلام وأنتم لا عهد لكم بلعن فرعون وهامان وقارون. فرجعوا.\nواختلف العلماء في تكفير الخوارج كما قال المازري، قال القرطبي: حكم بتكفيرهم جماعة من أئمتنا وتوقف في تكفيرهم كثير من العلماء (^٢).\n_________\n(^١) في (ص ١): افتدونا، نفديك.\n(^٢) \"المفهم\" ٣/ ١١٠.","vol":"19","page":330},{"text":"فإن قلت: أليس قال: \"لئن أنا أدركتهم\" وكيف لم يدع خالدًا أن يقتله وقد أدركه؟\nقيل: إنما أراد إدراك زمن خروجهم إذا كثروا وامتنعوا بالسلاح واعترضوا الناس بالسيف، ولم تكن هذِه المعاني مجتمعة إذ ذاك، فيوجد به الشرط الذي علق به الحكم، وإنما أقدر أن يكون ذلك في الزمان المستقبل وقد كان كما نبه عليه الخطابي (^١).\nوقوله: (\"قتل عاد\") وفي رواية: \"ثمود\" (^٢) يحتمل التعدد بحسب المجالس أو المجلس؛ إذ من شأنه التأكيد والتكرار، يريد: قتلهم قتلًا عامًا بحيث لا يبقى منهم أحد في وقت واحد كما فعل بهذين القبيلتين، حيث أهلك كل واحد منهم في وقت واحد.\nواستدل على كفرهم بهذا؛ لأن عادًا قُتلوا على الكفر. وسيأتي له مزيد إيضاح في قتل المرتدين إن شاء الله تعالى.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٣٤.\n(^٢) ستأتي برقم (٤٣٥١) كتاب: المغازي، باب: بعث علي بن أبي طالب ..","vol":"19","page":331},{"text":"<span data-type='title' id=toc-2280>٧ - باب قِصَّةِ يَأجُوجَ وَمَأْجُوجَ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ﴾ [الكهف: ٩٤] وَقَوْلِ اللهِ تَعَالَى: ﴿وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا (٨٣)﴾ الآيات\n(سببًا): طريقًا ﴿زُبَرَ الْحَدِيدِ﴾ [الكهف: ٩٦] وَاحِدُهَا زُبْرَةٌ وَهْيَ: القِطَعُ ﴿حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ﴾ [الكهف: ٩٦] يُقَالُ عَنِ ابن عَبَّاسٍ: الجَبَلَيْنِ، وَالسُّدَّيْنِ: الجَبَلَيْنِ ﴿خَرْجًا﴾ [الكهف: ٩٤]: أَجْرًا ﴿أُفْرِغْ﴾ [الكهف: ٩٦] أَصْبُّ. ﴿قِطْرًا﴾ رَصَاصًا، وَيُقَالُ: الحَدِيدُ. وَيُقَالُ: الصُّفْرُ. وَقَالَ ابن عَبَّاسٍ: النُّحَاسُ. ﴿فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ﴾ [الكهف: ٩٧]: يَعْلُوهُ، اسْتَطَاعَ: اسْتَفْعَلَ مِنْ (أَطَعْتُ) (^١) لَهُ، فَلِذَلِكَ فُتِحَ أَسْطَاعَ يَسْطِيعُ، وَقَالَ بَعْضُهُمُ: اسْتَطَاعَ يَسْتَطِيعُ ﴿جَعَلَهُ دَكَّاءَ﴾ [الكهف: ٩٨] أَلْزَقَهُ بِالأَرْضِ، وَنَاقَةٌ دَكَّاءُ لَا سَنَامَ لَهَا، وَالدَّكْدَاكُ مِنَ الأَرْضِ: مِثْلُهُ حَتَّى صَلُبَ أوَ تَلَبَّدَ. ﴿حَتَّى إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ (٩٦)﴾ [الأنبياء: ٩٦] قَالَ قَتَادَةُ ﴿حَدَبٍ﴾: أَكَمَةٍ. وقَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: رَأَيْتُ السَّدَّ مِثْلَ البُرْدِ المُحَبَّرِ. فَقَالَ: \"رَأَيْتَهُ\".\n\n٣٣٤٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ حَدَّثَتْهُ، عَنْ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ، عَنْ زَيْنَبَ ابْنَةِ جَحْشٍ - ﵅ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا فَزِعًا يَقُولُ: «لَا إِلَهَ إِلاَّ\n_________\n(^١) في (س): طعت.","vol":"19","page":332},{"text":"الله، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ». وَحَلَّقَ بِإِصْبَعِهِ الإِبْهَامِ وَالَّتِى تَلِيهَا. قَالَتْ زَيْنَبُ ابْنَةُ جَحْشٍ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: «نَعَمْ، إِذَا كَثُرَ الخُبْثُ». [٣٥٩٨، ٥٢٩٣ (معلقًا)، ٧٠٥٩، ٧١٣٥ - مسلم: ٢٨٨٠ - فتح ٦/ ٣٨١]\n\n٣٣٤٧ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «فَتَحَ الله مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلَ هَذَا». وَعَقَدَ بِيَدِهِ تِسْعِينَ. [٧١٣٦ - مسلم: ٢٨٨١ - فتح ٦/ ٣٨٢]\n\n٣٣٤٨ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنِ الأَعْمَشِ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَقُولُ الله تَعَالَى: يَا آدَمُ. فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ. فَيَقُولُ: أَخْرِجْ بَعْثَ النَّارِ. قَالَ: وَمَا بَعْثُ النَّارِ؟ قَالَ: مِنْ كُلِّ أَلْفٍ تِسْعَمِائَةٍ وَتِسْعَةً وَتِسْعِينَ، فَعِنْدَهُ يَشِيبُ الصَّغِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، وَتَرَى النَّاسَ سُكَارَى، وَمَا هُمْ بِسُكَارَى، وَلَكِنَّ عَذَابَ اللهِ شَدِيدٌ». قَالُوا: يَا رَسُولَ اللهِ، وَأَيُّنَا ذَلِكَ الوَاحِدُ؟ قَالَ: «أَبْشِرُوا فَإِنَّ مِنْكُمْ رَجُلٌ، وَمِنْ يَأْجُوجَ وَمَأْجُوجَ أَلْفٌ». ثُمَّ قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ، إِنِّي أَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الجَنَّةِ». فَكَبَّرْنَا. فَقَالَ: «أَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الجَنَّةِ». فَكَبَّرْنَا. فَقَالَ: «أَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الجَنَّةِ». فَكَبَّرْنَا. فَقَالَ: «مَا أَنْتُمْ فِي النَّاسِ إِلاَّ كَالشَّعَرَةِ السَّوْدَاءِ فِي جِلْدِ ثَوْرٍ أَبْيَضَ، أَوْ كَشَعَرَةٍ بَيْضَاءَ فِي جِلْدِ ثَوْرٍ أَسْوَدَ». [٤٧٤١، ٦٥٣٠، ٧٤٨٣ - مسلم: ٢٢٢ - فتح ٦/ ٣٨٢]\nالشرح:\nاختلف في ذي القرنين لم سمي بذلك؟ (^١)\n_________\n(^١) ورد بهامش (ص ١) قال ابن العماد: وقيل: سمي ذا القرنين؛ لأنه حاز الكمال من نسب الأبوين. وقيل: لأنه دخل في الظلمة والنور. وقيل: لأنه وارى قرنين من الناس وهو حي يرزق. انتهى. زاد الزمخشري: وقيل: لأنه ملك الروم والترك. وقيل: كان على رأسه ما يشبه القرنين. وروي عن وهب: أنه كانت صفحتا رأسه =","vol":"19","page":333},{"text":"فقال علي: لما دعا قومه ضربوه على قرنه الأيمن فمات ثم بعث ثم دعاهم فضربوه على الأيسر فمات ثم بعث، وفيكم مثله (^١).\nنرى أنه عني نفسه وذلك أنه ضرب على رأسه يوم الخندق ثم ابن ملجم.\nوقيل: لأنه بلغ قطري الأرض المشرق والمغرب. وقيل: ملكهما. وقيل: لأنه ملك فارس والروم. وقيل: كان ذا ضفيرتين من شعر، والعرب تسمي الخصلة من الشعر قرنًا. وقيل: كان له ذؤابتان. وقال ابن وهب: كان له قرنان صغيران تواريهما العمامة (^٢). وقيل: كان لتاجه قرنان.\nواختلف فيه هل كان عبدًا أو ملكًا أو نبيًا على أقوال:\nأحدها: وهو قول علي: كان عبدًا صالحًا أحب الله فأحبه ونصح الله فنصحه، ضرب على قرنه الأيمن، وذكر ما سلف، ذكره ابن مردويه من حديث عبيد الله بن موسى بن بسام الصيرفي عن أبي الطفيل قال: سأل ابن الكواء عليا. فذكره (^٣)، وذكره أيضًا من حديث على مرفوعًا: \"هو عبد ناصَحَ الله فنصحه\" (^٤).\n_________\n= من نحاس، ويجوز أن يلقب بذلك لشجاعته كما سمي الشجاع كبشًا كأنه ينطح أقرانه. انتهى.\n(^١) رواه بنحوه الطبري في \"التفسير\" ٨/ ٢٧١ (٢٣٢٧٨).\n(^٢) أورده السيوطي في \"الدر\" ٤/ ٤٣٦ عن وهب بن منبه، وعزاه إلى أبي الشيخ.\n(^٣) أورده السيوطي في \"الدر المنثور\" ٤/ ٤٣٥ وزاد عزوه إلى ابن عبد الحكم في \"فتوح مصر\"، وابن المنذر، وابن أبي حاتم، وابن الأنباري في \"المصاحف\".\n(^٤) أورده السيوطي في \"الدر\" ٤/ ٤٣٥ وعزاه لابن مردويه عن سالم بن أبي الجعد، عن علي مرفوعًا.","vol":"19","page":334},{"text":"ثانيها: أنه ملك، روي عن رسول الله - ﷺ - أنه قال: \"هو ملك مسح الأرض من تحتها بالأسباب\" (^١).\nثالثها: أنه كان مَلَكًا. قاله عمر، وذلك أنه سمع رجلًا يقول: يا ذا القرنين، فقال عمر: اللهم غفرًا، أما رضيتم أن تتسموا بالنبيين حتى أسميتوهم بالملائكة (^٢).\nرابعها: أنه نبي، رواه جابر عن مجاهد، عن عبد الله بن عمرو قال: كان نبيًا. وفي \"صحيح الحاكم\" من حديث أبي هريرة يرفعه: \"ما أدري ذا القرنين كان نبيًا أم لا؟ \" ثم قال: صحيح على شرط الشيخين ولا أعلم له علة (^٣).\nوقد وقع الخُلف في نبوة الخضر ولقمان وعزير ومريم وأم موسى هل كانوا أنبياء أو عبادًا صالحين، ذكره ابن التين وغيره، ومن قال بنبوته احتج بقوله تعالى: ﴿إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ﴾ [الكهف: ٨٤].\nوروى ابن مردويه من حديث سفيان، عن الفضل بن عطية، عن (عبد الرحمن) (^٤) بن عبيد بن عمير أن ذا القرنين حج ماشيًا فسمع به إبراهيم الخليل فتلقاه.\nوروى ابن أبي شيبة في \"مصنفه\": قيل لعلي: كيف بلغ ذو القرنين المشرق والمغرب؟\n_________\n(^١) أورده السيوطي في \"الدر\" ٤/ ٤٣٦، وعزاه للشيرازي في \"الألقاب\" عن جبير بن نفير.\n(^٢) أورده السيوطي في \"الدر\" ٤/ ٤٣٥ - ٤٣٦ وعزاه إلى ابن عبد الحكم وابن المنذر وابن أبي حاتم وابن الأنباري في كتاب \"الأضداد\" وأبي الشيخ.\n(^٣) \"المستدرك\" ١/ ٣٦.\n(^٤) هكذا في الأصول، ولم أجده، ولعل صوابه: عبد الله بن عبيد بن عمير.","vol":"19","page":335},{"text":"قال: سخر له السحاب وبسط له النور ومد له الأسباب (^١).\nواختلف في اسمه على قولين:\nأحدهما: عبد الله بن الضحاك بن معد رواه ابن مردويه من حديث إبراهيم بن إسماعيل بن أبي حبيبة، عن داود، عن عكرمة، عن ابن عباس، فذكره.\nثانيهما: الصعب بن ذي مراثد قاله عبد الملك بن هشام في \"تيجانه\" من حديث أبي إدريس عن وهب، عن ابن عباس أنه سئل: ممن كان ذو القرنين؟ فقال: من حمير، وهو الصعب بن ذي مراثد، وهو الذي مكن الله تعالى له، وآتاه من كل شيء سببًا، وبنى السد على يأجوج ومأجوج، قيل: فالإسكندر الرومي، قال: كان رجلًا صالحًا.\nوفي \"المحبر\" في ذكر ملوك الحيرة أنه الصعب بن قرين (^٢). وفي \"الوشاح\" لابن دريد: (ابن) (^٣) الهمال. فتحصلنا في أبيه على هذا القول على ثلاثة أقوال، وقال كعب الأحبار: الصحيح عندنا من علوم أحبارنا وأسلافنا أنه من حمير وأنه الصعيب بن ذي مراثد.\nوالإسكندر رجل من بني ثوبان من ولد عيصو بن إسحاق، ورجاله أدركوا المسيح منهم: أرسطاطاليس ودانيال. وفي رواية وهب عن ابن عباس: أنشدني نافع بن الأزرق لأبي كرب أسعد فذكر بيت الله، وجده الصعب ذا القرنين:\nبيت له يوفي الحجيج نذورهم … و(يودعون) (^٤) طوافه للموعد\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٣٤٩ (٣١٩٠٦).\n(^٢) \"المحبر\" ص ٣٦٥، ولكن ذكره في ملوك حمير.\n(^٣) من (ص ١).\n(^٤) في الأصل: (يودعدون)، والمثبت من (ص ١).","vol":"19","page":336},{"text":"إلى أن قال:\nفلقد أذل الصعب صعب زمانه … وأناط عنوًا عزة بالفرقد\nوفي أبيات ذكرها وذكره أيضًا امرؤ القيس وقس بن ساعدة في شعرهما وسمياه الصعب، وذكره أيضًا الربيع بن ضبيع الفزاري المعمر في عدة أبيات له، وكذا طرفة بن العبد وأوس بن حجر السعدي.\nوفيه قول ثالث: أن اسمه مرزبان بن مردبه. ذكره ابن إسحاق، وقيل اسمه هرمس، وقيل هرديس، وقيل أفريدون بن أقفيان، وقيل قيصرة ذكره مقاتل في \"تفسيره\". وفي \"غرر التبيان\": اسمه الإسكندرنس، وهو من بني عيصو.\nوعند الطبري: الاسكندر وهو اسكندروس بن المقدس. وعند المسعودي: فيليش وكانت أمه زنجية أهديت لدارا الأكبر فوجد منها نكهة استثقلها فُولجت ببقلة يقال لها: أندروس فحملت منه بدارا الأصغر فلما وضعت ردها فتزوجها فيليش فحملت منه الإسكندر اشتق اسمه من تلك البقلة. قال ابن هشام: لما ولي الصعب ذو القرنين تحبر تحبرًا عظيمًا حتى أنه لم يكن في السابعة أشد تحبرًا منه، ولا أعظم سلطانًا، ولا أشد سطوة، وكان له عرش من ذهب مصمت، مرصع بالدر والياقوت، وكان عظيم الحجاب، فبينما هو ذات ليلة رأى رؤيا عظيمة وقومًا تخطفهم النيران، فسأل فقال: هؤلاء الجبارون ثم رأى الجنة وما أعد الله فيها لأوليائه.\nوقيل له: يا صعب اخلع عنك رداء الكبر وتواضع، فلما أصبح تواضع وبرز للناس وأمر بالعرش فهتك ونهب. ثم رأى في الليلة الثانية كأنه نصب له سلم إلى السماء فرقى إلى السماء ومعه سيف","vol":"19","page":337},{"text":"صلت فعلقه بالثريا ثم أخذ القمر بيده اليسرى والشمس بيده اليمني ثم سار وتبعه الدراري والنجوم ونزل بهما إلى الأرض فلم يزل يمشي بهما والنجوم تتبعه.\nفلما كان في الليلة الثالثة: رأى كأنه جاع جوعًا شديدًا، فصارت له الأرض غذاءً، فأقبل عليها، يأكلها جبلًا جبلًا، وأرضًا أرضًا حتى أتى عليها كلها، ثم عطش عطشًا شديدًا، فأقبل على البحار، فشربها بحرًا بحرًا، حتى أتى على السبعة الأبحر، ثم أقبل على البحر المحيط يشربه، فلما أمعن فيه رأى طينًا وحمأة سوداء فلم يسغ له فتركه.\nثم رأى في الليلة الرابعة كأن الإنس والجن أتوه من الأرض كلها، وكذلك البهائم والأنعام، وأقبلت الرياح فاستدارت فوقه، فأرسل أممًا من الجن والإنس مع ريح الصبا إلى المغرب، وأممًا منها مع الدثور إلى يمين الأرض، وأمر البهائم والأنعام فذهبت بهم الرياح في كل وجه، ثم أمر الهوام فذهبت في سبيل من مضى، فلما أصبح أرسل إلى أهل مشورته فقص عليهم ما رأى، فقالوا: أجمع العلماء بهذا الأمر فجمعهم، فقالوا: لم تدرك عقولنا هذِه الرؤيا فقال له شيخ منهم: ليس على وجه الأرض من يفسر (تأويل) (^١) رؤياك إلا نبي ببيت المقدس، فأمر بالجنود فجمعت وجعل على مقدمته ألف ألف فارس، فلما انتهى إلى البيت الحرام طاف به حافيًا راجلًا، ثم سار إلى القدس يسأل عن النبي الذي وصف له، فلما رآه سأله عن اسمه فقال: الخضَر بن خضرون بن عموم بن يهوذا بن يعقوب بن إسحاق، فقال له الصعب: أيوحى إليك؟ قال: نعم يا ذا القرنين. فقال: وما هذا الذي دعوتني به؟ قال: أنت صاحب قرني الشمس.\n_________\n(^١) من (ص ١).","vol":"19","page":338},{"text":"فكان أول من سماه بذلك وأخبره بمنامه فقال: تملك الأرض ومن عليها والبحر المحيط تبلغ به غاية، حتى يأتيك شيء لا تستطيعه فترجع، والإنس والجن تنقلهم من مكان إلى مكان، والأنعام والبهائم تسخرُ لك، والرياح كذلك تصرف ضرها عن أي بلد شئت، وتصرفها إلى أي بلد شئت، وتجاوز مغرب الشمس فانهض بأمر الله؛ فإنه يعينك.\nوسار معه الخضر فطاف الأرض كلها، وعمل السد، وعرضه خمسة آلاف ذراع، وطوله ألف ذراع، وبنى جسر أدونة إلى أرمينية مسيرة سبعة أشهر.\nوعن وهب: لما نزل الصعب حِنْوقراقر من أرض العراق مرض ثمانية أيام، فلما مات غاب الخضر فلم يظهر بعده إلا لموسى ورآه الأعشى وغيره.\nقال ابن هشام: فلما مات بعد تعميره ألفي سنة فيما ذكر قس بن ساعدة ولي مكانه ابنه أبرهة الوضاح. وكان سماه باسم إبراهيم الخليل.\nوهذِه فوائد متعلقة به:\nروى أبو العباس في \"مقامات التنزيل\" من حديث السدي، عن مجاهد، عن أبي مالك، عن ابن عباس، أن اليهود قالوا لرسول الله - ﷺ -: أخبرنا عن نبي لم يذكره الله في التوراة إلا في مكان واحد. قال: \"ومن هو؟ \" قالوا: ذو القرنين، الحديث.\nوفي \"فضائل القدس\" لأبي بكر الواسطي الخطيب: كان ذو القرنين أوسع أهل الأرض عدلًا، وكان آخر الملوك الخيرين، ومات ببيت المقدس.","vol":"19","page":339},{"text":"وزعم أهل العلم أنه بدومة الجندل، رجع إليها من القدس، ولم يكن له بالقدس كثير عمر، وكان عدد ما سار في البلاد منذ يوم بعثه الله إلى يوم قبض خمسمائة عام.\nوذكر حديثًا مرفوعًا من حديث إبراهيم بن طلحة بن عبيد الله عن أبيه، عن جده: كان الفيلسوف من أهل الملك تزوج امرأة من غسان، وكانت على دين الروم، فولدت ذا القرنين فسماه أبوه الاسكندر، وإنما نسب إلى الروم؛ لأن أباه خلفه صغيرًا في حجر أمه يتيمًا، فلذلك جهل أبوه ونسبوه إلى أمه.\nوروي من طريق عقبة بن عامر الجهني بإسناد فيه جهالة: قال رسول الله - ﷺ - لطائفة جاءوه من اليهود: \"جئتم تسألوني عن ذي القرنين، وكيف كان أول شأنه؟ وسأخبركم بما تجدونه في كتابكم: إنه كان غلامًا من الروم فأتى ساحلًا من سواحل مصر، فبنى بها مدينة تسمى الإسكندرية\".\nوفيه: \"وأتى السد، وهما جبلان زلقان، ينزل عنهما كل شيء، فبناهما .. \" (^١) الحديث.\nفصل:\nقوله: ﴿سَبَبًا﴾: طريقًا. وقال ابن عباس: علمًا يسير به في أقطار الأرض (^٢). وقال مجاهد: منزلًا بين المشرق والمغرب (^٣).\nوقوله: ﴿فِي عَيْنٍ حَمِئَةٍ﴾ أي: ذات حمأة. ومن قرأ (حامية) (^٤)،\n_________\n(^١) رواه بنحوه البيهقي في \"دلائل النبوة\" ٦/ ٢٩٥ - ٢٩٦.\n(^٢) رواه الطبري في \"تفسيره\" ٨/ ٢٧٢ (٢٣٢٨١).\n(^٣) \"تفسير مجاهد\" ١/ ٣٨٠، ورواه أيضًا الطبري ٨/ ٢٧٣ (٢٣٢٨٨).\n(^٤) قرأها هكذا ابن عامر وحمزة والكسائي، وعاصم في رواية أبي بكر. انظر \"الحجة\" للفارسي ٥/ ١٦٩، \"الكشف\" لمكي ٢/ ٧٣، \"زاد المسير\" ٥/ ١٨٥.","vol":"19","page":340},{"text":"فقيل: معناه مثله، وقيل: حارة، ويجوز أن تكون حارة وهي ذات حمأة.\nوتفسير ابن عباس الأول والثاني في النحاس ذكرهما جويبر عن الضحاك عنه.\nوأصل ﴿اسْطَاعُوا﴾: استطاعوا؛ فاجتمعت التاء والطاء وحقهما إدغام التاء في الطاء، إلا أنهم لو فعلوا ذلك لجمعوا بين الساكنين السين والتاء إذ لا سبيل إلى فتح سين الاستقبال.\nوقرأ حمزة: (﴿فَمَا اسْطَاعُوا﴾) (^١) جمع بين الساكنين فرأوا أن حذف التاء أولى، ومن أجاز (أسطاع) بفتح الهمزة قال: هو أطاع وإنما عوضت السين في الحركة الساقطة من عينه. يريد: الواو.\nوالزبر: القطع الكبار من الحديد.\nوقوله: ﴿لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا﴾ أي: ليس لهم بنيان ولا قمص قال الحسن: إذا طلعت الشمس نزلوا (الماء) (^٢) حتى تغرب (^٣).\nو﴿السَّدَّيْنِ﴾ بالفتح والضم (^٤) بمعنى، قاله الكسائي، وقال أبو عمرو وغيره: ما كان من صنع الله فبالضم، وما كان من صنع الآدمي فبالفتح، وقيل بالفتح ما رأيته، وبالضم ما استتر عن عينك (^٥).\n_________\n(^١) انظر \"الحجة\" للفارسي ٥/ ١٧٨، \"الكشف\" لمكي ٢/ ٨٠.\n(^٢) في الأصل: الشمس، والمثبت من (ص ١).\n(^٣) رواه الطبري في \"التفسير\" ٨/ ٢٧٦ (٢٣٣١٤)، وذكره السيوطي في \"الدر\" ٤/ ٤٤٨ وعزاه للطيالسي، والبزار في \"أماليه\"، وابن المنذر، وابن أبي حاتم، وأبي الشيخ.\n(^٤) قرأها بفتح السين ابن كثير، وأبو عمرو، وحفص عن عاصم، وقرأ باقي السبعة بالضم. انظر \"الحجة\" ٥/ ١٧٠ - ١٧١، \"الكشف\" ٢/ ٧٥.\n(^٥) انظر \"معاني القرآن\" للنحاس ٤/ ٢٩٢.","vol":"19","page":341},{"text":"وقوله: (﴿اسْتَطَاعُوا﴾ استفعل من طعت له، فلذلك فُتح) يريد فتح الفاء في مستقبله؛ لأنه لو قال كما قال بعض أهل اللغة: أسطاع بفتح الهمزة لكان مستقبله (يستطيع) (^١) بضم الفاء.\nوالحديث المعلق في رؤية السد أسنده ابن مردويه في \"تفسيره\" عن سليمان بن أحمد، ثنا أحمد بن محمد بن يحيى، ثنا أبو الجماهر، ثنا سعيد بن بشير، عن قتادة، عن رجلين، عن أبي بكرة الثقفي، أن رجلًا أتى رسول الله - ﷺ - فقال: يا رسول الله إني قد رأيته -يعني: السد- فقال: \"كيف هو؟ \" قال: كالبرد المحبر، قال: \"قد رأيته\". قال: وثنا قتادة أنه قال: طريقة حمراء من نحاس وطريقة سوداء من حديد.\nوقال نعيم بن حماد في \"كتاب الفتن\": حدثنا مسلمة بن علي، ثنا سعيد بن بشير، عن قتادة: قال رجل: يا رسول الله قد رأيت الردم وإن الناس يكذبونني فقال: \"كيف رأيته\"؟ قال: رأيته كالبرد المحبر. قال: \"صدقت والذي نفسي بيده لقد رأيته ليلة الإسراء لبنة من ذهب ولبنة من رصاص\" (^٢).\nوقوله: (كالبرد المحبر) أي: حسن الصنعة فيه رقم. وقال الحوفي في \"تفسيره\": بُعد ما بين الجبلين مائة فرسخ، فلما أخذ ذو القرنين في عمله حفر له أُسَّا، حتى بلغ الماء، وجعل عرضه خمسين فرسخًا، وجعل حشوه الصخور، وطينة النحاس المذاب، فبقي كأنه عرق من جبل تحت الأرض، ثم علاه وشرفه بزبر الحديد والنحاس المذاب، وجعل خلاله عرقًا من نحاس، فصار كأنه برد محبر.\nومعنى (﴿حَدَبٍ﴾: أكمة) أي: موضع مرتفع.\n_________\n(^١) من (ص ١).\n(^٢) \"الفتن\" ٢/ ٥٨٤ (١٦٣٢) قال: حدثنا ابن وهب، عن مسلمة بن علي، به.","vol":"19","page":342},{"text":"فصل:\nذكر البخاري في الباب ثلاثة أحاديث:\nأحدها:\nحديث عُقَيْلٍ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ زَيْنَبَ ابنةَ أَبِي سَلَمَةَ حَدَّثَتْهُ، عَنْ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ، عَنْ زينَبَ بنت جَحْشٍ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا فَزِعًا يَقُولُ: \"لَا إله إِلَّا اللهُ، وَيْل لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ اليَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هذِه\". وَحَلَّقَ بِإِصْبَعيِهِ الإِبْهَام وَالَّتِي تَلِيهَا. قَالَتْ زْينَبُ بنت جَحْشٍ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَفنهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: \"نَعَمْ، إِذَا كَثُرَ الخُبْتُ\" ..\nوهذا الحديث يأتي في علامات النبوة وفي الفتن. وأخرجه مسلم من حديث ابن عيينة عن الزهري به ولكنه قال: عن زينب، عن حبيبة بنت أم حبيبة، عن أمها أم حبيبة، عن زينب بنت جحش. بزيادة حبيبة بنت أم حبيبة، قال الحميدي عن سفيان: حفظت من الزهري في هذا الإسناد أربع نسوة (^١).\nقال الترمذي: جوده سفيان (^٢). قال الدارقطني: وكذا رواه عن سفيان جماعة، فعدده أحد عشر.\nقال: وأما مسدد وسعيد بن نصر وعمرو فأسقطوا حبيبة في روايتهم عن سفيان، قال: وأظنه ربما أسقطها وربما ذكرها، يعني: ابن عيينة. وأما الجراح بن منهال، فإنه رواه عن الزهري، عن عروة، عن زينب .. الحديث.\nوروى ابن مردويه من حديث يزيد بن الأصم، عن ميمونة، عن زينب\n_________\n(^١) \"مسند الحميدي\" ١/ ٣١٥ (٣١٠).\n(^٢) \"سنن الترمذي\" ٤/ ٤٨٠ (٢١٨٧).","vol":"19","page":343},{"text":"بنت جحش قالت: قام رسول الله - ﷺ - ليلة من نومه فزعًا فقال: \"ويل للعرب من شر قد اقترب -ثلاث مرار- فرج الليلة من ردم يأجوج ومأجوج فرجة\" قال: قلت يا رسول الله أيعذبنا وفينا الصالحون؟! قال: \"نعم إذا ظهر الخبث\".\nوروى نعيم بن حماد في كتابه، عن ابن عيينة، عن الزهري، عن عروة، عن زينب بنت جحش، وفيه: وعقد ثنتي عشرة (^١).\nالحديث الثاني:\nحديث ابن طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - \"فَتَحَ اللهُ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلَ هذا\". وَعَقَدَ بِيَدهِ تِسْعِينَ.\nوهذا الحديث أخرجه مسلم من حديث سفيان عن ابن شهاب، قال: وعقد سفيان عشرة (^٢).\nوفيه أيضًا أن وهيبًا عقد تسعين (^٣) ويأتي في \"الفتن\".\nقال عياض: لعل حديث أبي هريرة متقدم فزاد قدر الفتح بعده أو يكون المراد تقريب التمثيل لا حقيقة التحديد (^٤).\nقال ابن العربي: وهذا يدل على أن السد منذ بني لم يفتح منه شيء إلى يوم إخباره بمثل ثقب عشرة من العدد، وفقهه: أنه لم يقصد به العدد فيعارض قوله: \"إنا أمة أمية\". وإنما جاء لبيان صورة خاصة معينة (^٥).\nوهذِه الإشارة مدرجة ليست من قوله - ﵇ -، وإنما ذكر إشارة عبر\n_________\n(^١) \"الفتن\" ٢/ ٥١٩ (١٦٤٤) وفيه: عن زينب ابنة أبي سلمة، عن أم حبيبة، عن زينب ابنة جحش. وفيه: وعقد سفيان عشرًا.\n(^٢) مسلم (٢٨٨٠) كتاب: الفتن، باب: اقتراب الفتن.\n(^٣) مسلم (٢٨٨١).\n(^٤) \"إكمال المعلم\" ٨/ ٤١٢.\n(^٥) \"عارضة الأحوذي\" ٩/ ٣٥ - ٣٦.","vol":"19","page":344},{"text":"عنها الراوي الذي لم يشاهد تلك الإشارة.\nالحديث الثالث:\nحديث أبي سعيد الخدري عَنِ النَّبِيِّ - ﷺ -: \"يَقُولُ اللهُ تَعَالَى: يَا آدَمُ. فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ. فَيَقُولُ: أَخْرِجْ بَعْثَ النَّارِ. قَالَ: وَمَا بَعْثُ النَّارِ؟ قَالَ: مِنْ كُلِّ أَلْفٍ تِسْعَمِائَةٍ وَتِسْعَةً وَتِسْعِينَ. فَعِنْدَهُ يَشِيبُ الصَّغِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، وَتَرى النَّاسَ سُكَارى، وَمَا هُمْ بِسُكَارى، ولكن عَذَابَ اللهِ شَدِيدٌ\". قَالُوا: يَا رَسُولَ اللهِ، وَأَيُّنَا ذَلِكَ الوَاحِدُ؟ قَالَ: \"أَبْشِرُوا، فَإِنَّ مِنْكُمْ رَجُلًا، وَمِنْ يَأْجُوجَ وَمَأْجُوجَ أَلْفًا\". ثُمَّ قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ إِنِّي أَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الجَنَّةِ\". فَكَبَّرْنَا، فَقَالَ: \"أَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الجَنَّةِ\". فَكَبَّرْنَا، فَقَالَ: \"أَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الجَنَّةِ\". فَكَبَّرْنَا، فَقَالَ: \"مَا أَنْتُمْ فِي النَّاسِ إِلَّا كالشَّعَرَةِ السَّوْدَاءِ فِي جِلْدِ ثَوْرٍ (أَبْيَضَ، أَوْ كَشَعَرَةٍ بَيْضَاءَ فِي جِلْدِ ثَوْرٍ) (^١) أَسْوَدَ\".\nهذا الحديث يأتي في تفسير سورة الحج، وقوله في الحديث الأول (حلق بالإبهام والتي تليها). وفي الثاني: (وعقد بيده تسعين) وليس عقد التسعين في الحساب مثل التحليق كما نبه عليه ابن التين.\nومعنى (دخل عليها فزعًا) خشي أن يدركه وقتهم لما فيه من الهرج والهلاك للدين.\nوقوله: (\"ويل للعرب من شر قد اقترب\"). يحتمل أن يريد ما وقعوا فيه من قتل عثمان. وقيل: أراد يأجوج ومأجوج، وذلك أنهم يحفرون في كل يوم، حتى لا يبقى بينهم وبين أن يخرقوا النقب إلا يسيرًا فيقولون: غدًا نأتي فنفرغ منه فيأتون بعد الصباح فيجدونه عاد كهيئته\n_________\n(^١) ساقط من الأصل.","vol":"19","page":345},{"text":"فإذا جاء الوقت قالوا عند المساء غدًا إن شاء الله نأتي فنفرغ منه فينقبونه ويخرجون. أخرجه ابن مردويه في \"تفسيره\" من حديث أبي هريرة (^١) وحذيفة. وفي \"تفسير مقاتل\": \"يغدون إليه في كل يوم فيعالجونه، حتى يولد فيهم رجل مسلم، فإذا غدوا عليه قال لهم المسلم: قولوا بسم الله فيفاتحوه حتى يتركوه رقيقًا كقشر البيض، ويرى ضوء الشمس، فيقول المسلم: قولوا بسم الله غدًا نرجع إن شاء الله فنفتحه\" .. الحديث.\nففي هذا ثلاث آيات: منعهم موالات الحفر ليلًا ونهارًا، وأن يحاولوا الرقي عليه بآلة، أو سلم، ولا ألهمهم ذلك ولا علمهم إياه، وصدهم عن قول: إن شاء الله، فإذا خرجوا فيشرب أولهم دجلة والفرات، حتى يمر أحدهم فيقول: قد كان ههنا مرة ماءً، وينادي بهم أهل الأرض، ويدعو عليهم عيسى فيهلكون.\nوقيل أول زمرة منهم تأتي على بحيرة طبرية فتشرب ماءها، ثم تأتي أخرى فتلحس حمأها، ثم تأتي الأخرى فتقول: قد كان يقال أن ههنا ماء، ثم يموتون، وقيل: إنه لا يموت أحدهم حتى يولد له ألف ولد، وقيل: إنهم نحاف الأجسام يحمل العجيف منهم تسعة منهم فلا (ينقلونه) (^٢)؛ وقيل إنهم عظام الأجسام.\nوقولها: (أنهلك وفينا الصالحون) موتهم بآجالهم لا بذنوبهم. كما نبه عليه أبو الفرج، قال ابن العربي: ويحشر كل واحد على نيته (^٣).\n_________\n(^١) ورد بهامش الأصل: حاشية حديث أبي هريرة بنحو ما في الأصل في ابن ماجه (٤٠٨٠) والترمذي (٣١٥٣)، الأول في الفتن، والثاني في تفسير سورة الكهف.\n(^٢) في الأصل: ينقلوه، والمثبت من (ص ١).\n(^٣) \"عارضة الأحوذي\" ٩/ ٣٦.","vol":"19","page":346},{"text":"و(الخَبث) بفتح الخاء والباء فُسِرَ بالفجور والفسوق. وقيل: الربا خاصة. وقيل: أولاد الزنا ومطلق المعاصي.\nقال القرطبي: ويروى الخَبْث بسكون الباء، وهو مصدر (^١).\nوقول آدم (\"لبيك\") على ما تقدم في تلبية الحاج.\nو(\"سعديك\"): أي: السعادة بيدك.\nوقوله: (\"والخير في يديك\") أي: ليس لأحد معك فيه شرك.\nوقوله: (\"أخرج بعث النار\") أي: حزبه، وهو إخبار أن ذلك العدد من ولده يصيرون إلى النار.\nوقوله: (\"ما أنتم في الناس إلا كالشعرة السوداء\")، يعني: هذِه الأمة. وفي حديث آخر: (\"كالرقمة في جلد ثور\") (^٢). إما أن يكون أحدهما وهمًا، أو تكون هذِه الأمة كالشعرة، أو بين سائر المسلمين من الأمم السالفة كالرقمة، قاله ابن التين.\nوسيأتي أن هذِه الأمة ثلثا أهل الجنة وأكثر فتأمل ذلك، وتكثيرهم للسرور بما ذكره لهم، وإنما ذكر الربع أولًا ثم النصف؛ لأنه أوقع في النفس وأبلغ في الإكرام، فإن تكرار الإعطاء والتدريج دال على الملاحظة والاعتناء، ويجوز أن يكون أخبر أولًا بالربع ثم بالنصف ثم بأكثر وقوله: (\"من كل ألف تسعمائة وتسعة وتسعين\") هو من العدد الذي تسامح فيه العرب عادة.\n_________\n(^١) \"المفهم\" ٧/ ٢٠٨.\n(^٢) سيأتي برقم (٦٥٣٠) كتاب: الرقاف، باب: قوله -﷿- ﴿إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ﴾، ورواه أيضًا مسلم (٢٢٢) كتاب: الإيمان، باب: قوله: \"يقول الله لآدم: أخرج بعث النار .. \". كلاهما بلفظ: \"كمثل الشعرة البيضاء في جلد الثور الأسود، أو الرقمة في ذراع الحمار\".","vol":"19","page":347},{"text":"<span data-type='title' id=toc-2281>ذكر يأجوج ومأجوج</span>\nيأجوج رجل ومأجوج كذلك ابنا يافث بن نوح، كما ذكره عياض مشتقان من تأجج النار، وهي حرارتها، سموا بذلك لكثرتهم وشدتهم. وهذا على قراءة من همز. وقيل: من الأجاج: وهو الماء الشديد الملوحة. وقيل: هما اسمان أعجميان غير مشتقين.\nوفي \"المنتهى\": من همزهما جعل وزن يأجوج يفعولًا من تأجج النار أو الظليم أو غيره، ومأجوج مفعولًا، ومن لم يهمزهما جعلهما أعجميين، قال الأخفش: من همزهما جعل الهمزة أصلية ومن لا يهمز جعل الألفين زائدتين يجعل يأجوج فاعولًا من يججت، ومأجوج فاعولًا من مججت الشيء في فمي، والأول أشبه بالواجب، لاختلاف أصواتهم فشبهوا تأجيج النار وهما غير منصرفين؛ لأنهما اسمان لقبيلتين.\nوفي كتاب \"الفتن\": أنا نعيم، عن كعب أن التنين إذا أذى هل الأرض نقله الله إلى يأجوج ومأجوج فجعله رزقًا لهم يجتزرونها كما تجتزرون الإبل والبقر (^١).\nقال نعيم: وحدثنا يحيى بن سعيد، حدثني سليمان بن عيسى قال: بلغني أنهم عشرون أمة: يأجوج ومأجوج وتأجيج وأجيج والغيلانيين والقشبين والقرانين والقوطين وهو الذي يلتحف أذنه والزرشتين والكنعانين والدفرانين والخاخونين والأنطارنين واليغاسنين وهم رؤوس الكلاب (^٢).\nقلت: وما يحكى من أن آدم احتلم فاختلط ماؤه بالتراب فخلقوا من\n_________\n(^١) \"الفتن\" ٢/ ٥٨٥ (١٦٣٥).\n(^٢) \"الفتن\" ٢/ ٥٨٨ (١٦٣٩) وفيه اختلاف يسير.","vol":"19","page":348},{"text":"ذلك فلا أصل له، فالأشهر امتناع الاحتلام عليهم (^١).\nوروى ابن مردويه في \"تفسيره\" عن أحمد بن كامل، ثنا محمد بن سعيد العوفي، ثنا أبي، ثنا عمي، ثنا أبي، عن أبيه، عن ابن عباس، عن أبي سعيد الخدري، قال نبي الله - ﷺ - وذكر يأجوج ومأجوج: \"لا يموت رجل منهم حتى يولد لصلبه ألف رجل\".\nومن حديث محمد بن مرثد: ثنا مجالد، عن أبي الوضيء، عن أبي سعيد مرفوعًا: \"يخرج يأجوج ومأجوج فيقتلون الناس ويهلكونهم، إلا بقية يلحقون بالجبال، ثم يبعث الله عليهم النغف (^٢) فيخرج في كواهلهم فيموتون أجمعون، وتأكل مواشي الناس جيفهم، كما تأكل الحشيش أو الخضر\".\nوبإسناده الجيد عن حذيفة مرفوعًا: \"يأجوج أمة، ومأجوج أمة، كل أمة أربعمائة ألف أمة، لا يموت أحدهم حتى ينظر إلى ألف رجل من صلبه، كلهم قد حملوا السلاح\". قلت: يا رسول الله صفهم لنا قال: \"هم ثلاثة أصناف، لا يمرون على فيل ولا وحش ولا جمل ولا خنزير ولا إنسان إلا أكلوه، ويأكلون من مات منهم، تكون مقدمتهم بالشام، وساقتهم موضع كذا وكذا -يعني: المشرق- فيشربون أنهار المشرق وبحيرة طبرية\".\nومن حديث مقاتل بن حيان، عن عكرمة مرفوعًا: \"بعثني الله ليلة أسري بي إلى يأجوج ومأجوج، فدعوتهم إلى دين الله فأبوا أن يجيبوا،\n_________\n(^١) ورد في هامش (ص ١): أقول: لقائل أن يقول: الاحتلام كما ينشأ من الشهوة ينشأ من البرد أيضًا، فلعل قائل هذا القول يقول بهذا، فتأمل.\n(^٢) في هامش (ص ١): النغف دود يسقط من أنوف الغنم والإبل كذا في \"ديوان العرب\".","vol":"19","page":349},{"text":"فهم في النار، مع من عصى من ولد آدم وولد إبليس\" (^١) (^٢).\nومن حديث النعمان بن سالم، عن ابن عمر. وابن أوس، عن جده مرفوعًا: \"إن يأجوج ومأجوج لهم نساء، يجامعون ما شاءوا، وشجر يلقحون ما شاءوا، ولا يموت رجل منهم إلا ترك من ذريته ألفًا فصاعدا\".\nوعن عبد الله بن عمرو بإسناد جيد: \"الإنس عشرة أجزاء: تسعة أجزاء يأجوج ومأجوج، وسائر الناس جزء واحد\" (^٣).\nوروى نعيم بن حماد في كتاب \"الفتن\"، عن ابن وهب، عن زيد بن أسلم، عن أبيه أن رسول الله - ﷺ - قال: \"إن يأجوج ومأجوج حين يخرجون يمر أولهم ببحيرة طبرية فيشربونها، ثم يأتي آخرهم عليها، فيقولون: كأنه كان هنا ماء\" (^٤).\nوعن ابن عباس فيما ذكره ابن بطال: الأرض ستة أجزاء خمسة أجزاء يأجوج ومأجوج وجزء لسائر الخلق (^٥). وحكاه علي بن معبد، عن الأوزاعي، عن ابن عباس.\nوقال ابن هشام في \"تيجانه\": في كلام الخضر مع ذي القرنين:\n_________\n(^١) رواه أبو نعيم في \"الفتن\" ٢/ ٥٩٣ (١٦٥٣) من طريق مقاتل بن حيان، عن عكرمة، عن ابن عباس مرفوعًا.\n(^٢) في هامش (ص ١): نقل السهيلي في \"تفسيره\" أن رسول الله - ﷺ - مرَّ على أهل جابوس وجابلق ليلة الإسراء فدعاهم فأجابوه، ودعا الأمم الآخرين فلم يجيبوه. انتهى.\n(^٣) رواه الحاكم ٤/ ٤٩٠، وصحح إسناده.\n(^٤) \"الفتن\" ٢/ ٥٨٣ (١٦٣١).\n(^٥) \"شرح ابن بطال\" ١٠/ ٧١ عن الأوزاعي، عن ابن عباس، وفي \"الفتن\" ٢/ ٥٨٢ (١٦٣٠) من طريق الأوزاعي، عن حسان بن عطية، عن ابن عباس وفيه: الأرض سبعة أجزاء، فستة أجزاء منها يأجوج ومأجوج ..","vol":"19","page":350},{"text":"وستلقى قومًا يرون أن أهل الأرض عبيد لهم، وأنهم شركاء الله في خلقه، وهم يأجوج ومأجوج، يقال لهم: الأحرار، وهم سود الوجوه، زرق العيون، طوال الوجوه والآنف، وجوههم كالخنازير، يختفون بالنهار من حر الشمس، ويظهرون في الليل.\nفدعاهم ذو القرنين إلى الله فآمنوا، ثم لجج في أرضهم فأنابت منهم أمة يقال لهم: بنو عجلان بن يافث إلى الله فتركهم في جزيرة أرمينية إلى ناحية جابرص فسموا الترك؛ لأن ذا القرنين تركهم، ثم بلغ جزائر الأرض الزوراء التي تزاور عنها الشمس، فوجد عندها قومًا، صغار الأعين، صغار الوجوه، مسفرة وجوههم كوجوه القرود، ولا يظهرون في النهار.\nوعن معاذ وواثلة بن الأسقع مرفوعًا، فيما رواه الضحاك: \"يأجوج ومأجوج ثلاثة أصناف: صنف كالنخل طولًا، وصنف طول كل واحد منهم أربعة أذرع في عرض أربعة أذرع، يفترش إحدى أذنيه ويتجلل بالأخرى، وصنف في غاية القصر، لهم أرزاق غير أرزاقكم، ومعايش غير معايشكم، بمنزلة البهائم يتسافدون فيما بينهم خلق لا حاجة لله فيهم\".\nوروى ابن أبي شيبة عن عمرو بن العاص: منهم من طوله شبر، ومنهم من طوله شبران وثلاثة.\nوعن (حسان بن عطية) (^١): هم أمتان، في كل أمة أربعمائة ألف أمة، ليس منها أمة تشبه الأخرى (^٢).\nوعند القرطبي مرفوعًا: \"يأجوج أمة لها أربعمائة أمير، وكذلك مأجوج، صنف منهم طوله مائة وعشرون ذراعًا\".\n_________\n(^١) في الأصل: عطية بن حسان، والمثبت هو الصواب.\n(^٢) رواه أبو عمرو الداني في \"الفتن\" (٦٧٣).","vol":"19","page":351},{"text":"قال: ويروى أنهم يأكلون جميع حشرات الأرض من الحيات والعقارب، وكل ذي روح من الطير وغيره، وليس لله خلق ينمي نماءهم في العام الواحد، يتداعون تداعي الحمام، ويعوون عواء الكلاب، ومنهم من له قرن وذنب وأنياب بارزة، يأكلون اللحوم نيئة (^١).\nوقال ابن عبد البر في كتاب \"القصد والأمم\": هم أمة لا يقدر أحد على استقصاء ذكرهم؛ لكثرتهم.\nومقدار الربع العامر من الأرض مائة وعشرون سنة، وأن تسعين منها ليأجوج ومأجوج، وهم أربعون أمة مختلفو الخلق والقدود، في كل أمة ملك ولغة، ومنهم من مشيه وثب، وبعضهم يغير على بعض، ومنهم من لا يتكلم إلا تمتمة، ومنهم مشوهون، وفيهم شدة وبأس وأكثر طعامهم الصيد، وربما أكل بعضهم بعضًا.\nوذكر الباجي عن عبد الرحمن بن ثابت قال: الأرض خمسمائة عام منها ثلاثمائة بحور ومائة وتسعون ليأجوج ومأجوج وسبع للحبشة، وثلاث لسائر الناس.\n(فصل) (^٢):\nخروج يأجوج ومأجوج بعد خروج عيسى، جاء ذلك في حديث موثر بن عفارة (^٣) عن ابن مسعود قال: لما كان ليلة أسري برسول الله - ﷺ - لقي إبراهيم وموسى وعيسى فتذاكروا أمر الساعة، فردوا الساعة إلى عيسى، فذكر خروج الدجال قال: فأهبط فأقتله ويرجع الناس\n_________\n(^١) \"التذكرة\" لأبي عبد الله القرطبي ص ٧٨٢.\n(^٢) في (ص ١) باب.\n(^٣) ورد بهامش الأصل: حديث موثر بن عفارة، عن ابن مسعود في \"سنن ابن ماجه\" تفرد به من بينهم.","vol":"19","page":352},{"text":"إلى بلادهم، فيستقبلهم يأجوج ومأجوج فيجأر إلى الناس، فأدعو الله فيرسل السماء فتلقي أجسامهم في البحر. رواه الحاكم وصحح إسناده (^١).\nوروى أبو محمد الهيثم بن خلف الدوري في كتابه \"ذم اللواط\" عن وهب بن منبه أنه سئل عن قوله فيهم ﴿مُفْسِدُونَ فِي الْأَرْضِ﴾ [الكهف: ٩٤] ما كان ذلك الفساد؟ قال: كانوا يلاوطون الناس. قال: ورأى ابن عباس صبيانًا ينزو بعضهم على بعض يلعبون، فقال: هكذا تخرج يأجوج ومأجوج.\nفصل:\nسلف من حديث أبي سعيد: (\"من كل ألف تسعمائة وتسعة وتسعين\")، وفي حديث أبي هريرة: \"من كل مائة تسعة وتسعين\" (^٢)، وفي الترمذي مثله عن عمران وصححه، وعن أنس كذلك رواه ابن حبان في \"صحيحه\" (^٣)، وقال الحاكم فيهما: صحيحا الإسناد (^٤)، وأكثر أئمة البصرة على أن الحسن سمع من عمران.\nوعن أبي موسى نحوه، رواه ابن مردويه من حديث الأشعث، عن الحسن عنه، وعن جابر نحوه رواه أبو العباس في \"مقامات التنزيل\". وفي حديث عمران: \"إني لأرجو أن تكونوا شطر أهل الجنة\" ثم قال: \"أرجو أن تكونوا أكثر أهل الجنة\".\n_________\n(^١) \"المستدرك\" ٤/ ٤٨٨، ٥٤٥. ورواه أيضًا ابن ماجه (٤٠٨١).\n(^٢) سيأتي برقم (٦٥٢٩) كتاب: الرقاق، باب: كيف الحشر.\n(^٣) حديث عمران عند الترمذي (٣١٦٨)، (٣١٦٩)، وحديث أنس عند ابن حبان ٢٦/ ٣٥١ (٧٣٥٤) كلاهما بلفظ: (من كل ألف تسعمائة).\n(^٤) \"المستدرك\" ٤/ ٥٦٦ - ٥٦٧.","vol":"19","page":353},{"text":"فصل:\nفي حديث عبد الله بن عمرو: \"أخرجوا بعث النار\" (^١). خلاف ما في حديث أبي سعيد في الكتاب \"يقول الله: يا آدم أخرج بعث النار\".\nيحتمل أن آدم لما أمر أولًا بالإخراج أمر هو الملائكة أن يخرجوا ويميزوا أهل الجنة من النار. وروى ابن مردويه من حديث الكلبي، عن أبي صالح، عن ابن عباس - ﵄ -: بينما رسول الله - ﷺ - في مسيره في غزوة بني المصطلق إذ نزل عليه ﴿إِنَّ زَلْزَلَةَ السَّاعَةِ﴾ [الحج: ١] فوقف على دابته ورفع بها صوته وقال: \"أتعلمون أي يوم ذاك؟ \" قالوا الله ورسوله أعلم، قال \"ذاك يوم يقول الله: يا آدم قم فأبعث بعث النار .. \" الحديث. وفيه: \"إني لأرجو أن تكونوا ثلثي أهل الجنة\" (^٢).\nومن حديث هلال بن خباب، عن عكرمة عنه بلفظ: \"هل ترون أي يوم ذاك (يوم) (^٣) يقول الله لآدم .. \" الحديث، وفيه: \"إني لأرجو أن تكونوا نصف أهل الجنة، إنما أنتم في الناس أو الأمم كالشامة في جنب البعير أو كالرقمة في ذراع الدابة، وإنما أمتي جزء من ألف جزء من سائر الناس\" (^٤).\nولما ذكره الطبري في \"تهذيبه\" قال: قد يجب أن يكون هذا على مذهب الآخرين سقيمًا غير صحيح لعلتين:\n_________\n(^١) رواه مسلم (٢٩٤٠) كتاب: الفتن، باب: في خروج الدجال.\n(^٢) أورده السيوطي في \"الدر\" ٤/ ٦١٨ وعزاه لابن مردويه من طريق الكلبي، عن أبي صالح، عن ابن عباس.\n(^٣) من هامش الأصل، وعليها: لعله سقط.\n(^٤) رواه الحاكم في \"المستدرك\" ٤/ ٥٦٨ من طريق عباد بن العوام، عن هلال بن خباب، به. وصححه.","vol":"19","page":354},{"text":"إحداهما: أنه خبر لا يعرف له مخرج عن عكرمة إلا من هذا الوجه.\nالثانية: أنه من نقل عكرمة، وفي نقل عكرمة عندهم نظر يجب التثبت فيه (^١).\nوعند الطبري من حديث الحسن: لما قفل النبي - ﷺ - من غزوة العسرة قرأ: ﴿قُلْ يَا أَيُّهَا النَّاسُ﴾ .. الحديث.\nوفيه: \"لم يكن رسولان إلا بينهما فترة من الجاهلية فهم أهل النار وإنكم بين ظهراني خليقتين لا يعادّهما أحد من أهل الأرض إلا كثروهم يأجوج ومأجوج، وهم أهل النار وتكمل العدة من المنافقين\" (^٢).\nفصل:\nروى الترمذي وقال: حسن من حديث بريدة، وابن أبي شيبة من حديث ابن مسعود رفعاه: \"أهل الجنة يوم القيامة عشرون ومائة صف أنتم منهم ثمانون صفًا\" (^٣).\nوفي \"عيون الأخبار\" للقتبي: عن النبي - ﷺ - أنه قال: \"تكون الخلائق يوم القيامة عشرون ومائة صف طول كل صف مسيرة أربعين ألف سنة، وعرض كل صف (^٤) ألف سنة\" قيل: يا رسول الله، كم المؤمنون؟ قال: \"ثلاثة صفوف والمشركون مائة وسبعة عشر صفًا\". قال القرطبي: هذا غريب جدًا مخالف لصفوف المؤمنين الواردة في الأحاديث (^٥).\n_________\n(^١) \"تهذيب الآثار\" مسند عبد الله بن عباس ١/ ٣٩٧.\n(^٢) \"تهذيب الآثار\" مسند عبد الله بن عباس ١/ ٤٠٢ (٧١٠).\n(^٣) \"سنن الترمذي\" (٢٥٤٦)، \"مصنف ابن أبي شيبة\" ٦/ ٣١٩ (٣١٧٠٦).\n(^٤) ورد بهامش الأصل: سقط عشرون، كذا رأيته في نسخة من \"التذكرة\".\n(^٥) \"التذكرة\" ص ٤٣٨.","vol":"19","page":355},{"text":"قلت: قد يحمل هذا على حالة الموقف، والأول على حالة الانفصال ودخول الجنة.\nفصل:\nاختلف العلماء في وقت كون الزلزلة، كما قاله الطبري، فقال عطاء وعامر وعلقمة: هي كائنة في الدنيا قبل القيامة، وروي مرفوعًا نحوه بإسناد فيه نظر، ثم ساقه من حديث أبي هريرة وفيه مجهولان، قال: والصواب في ذلك ما صح عن رسول الله - ﷺ -، فذكر حديث أبي سعيد وأشباهه (^١).\nوحكى الخلاف أيضًا الزجاج فقال: قيل هذِه الزلزلة في الدنيا وأنه يكون بعدها طلوع الشمس من مغربها، وقيل: إنها الزلزلة التي تكون معها الساعة.\nفصل:\nذكر البخاري في كتاب التفسير: وقال جرير وعيسى بن يونس وأبو معاوية يعني عن الأعمش: ﴿سُكَارَى وَمَا هُمْ بِسُكَارَى﴾ [الحج: ٢] (^٢) وتعليق أبي معاوية وجرير أخرجهما ابن مردويه من حديثهما، عن الأعمش، عن أبي صالح، عن أبي سعيد به.\nورواية المسيب بن شريك والنخعي عن الأعمش: (سَكْرى وَمَا هُمْ بِسَكْرى). قال الأعمش: وهي قراءتنا، وبها قرأ حمزة والكسائي (^٣).\n_________\n(^١) \"تفسير الطبري\" ٩/ ١٠٤ - ١٠٦.\n(^٢) سيأتي في \"تفسير سورة الحج، باب: ﴿وَتَرَى النَّاسَ سُكَارَى﴾ وفيه أنهم قرأوا (سَكرى وما هم بسَكرى) \".\n(^٣) انظر: \"السبعة في القراءات\" لابن مجاهد ص ٤٣٤، \"الحجة\" للفارسي ٥/ ٢٦٦، \"الكشف\" لمكي ٢/ ١١٦.","vol":"19","page":356},{"text":"وأخرج الطبري رواية أبي معاوية، عن الأعمش (^١)، وكذا تعليق عيسى بن يونس، عن الأعمش أخرجه أيضًا (^٢)، وقال الفراء: أجمعت القراء على: ﴿سُكَارَى وَمَا هُمْ بِسُكَارَى﴾، وقرأ ابن مسعود: (سكرى وما هم بسكرى) وهو وجه جيد في العربية؛ لأنه بمنزلة الهلكى والجرحى، وليس هو بمذهب النشوان والنشاوى، فاختير سكرى بطرح الألف من هول ذلك اليوم وفزعه، كما قيل موتى، ولو قيل: سكرى على أن الجمع يقع عليه التأنيث فيكون كالواحدة كان وجهًا كما قال: الأسماء الحسنى. وقد ذكر أن بعض القراء قرأ: (ويُرى الناس) وهو وجه جيد (^٣).\nوعند الزجاج: (تذهل) ويجوز: تُذهل. ووجه لم يقرأ به: (ويرى الناس سكرى) المعنى: يرى الإنسان الناس، وتقرأ: (ويرى الناس سكرى وما هم بسكارى). ويجوز: (وَيَرى النَّاسَ سُكَارى وَمَا هُمْ بِسُكَارى) والقراءة الكثيرة: ﴿وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى﴾ قال ثعلب: امرأة حامل إذا أردت حُبلى، فإذا أردت أنها تحمل شيئًا ظاهرًا قلت: حاملة، وحمل النخلة والشجرة يفتح ويكسر (^٤)، فإن قلت: فهل تبقى حامل يوم القيامة؟ قلت: لو حضرت حامل يومئذٍ\n_________\n(^١) \"تفسير الطبري\" ٩/ ١٠٦ (٢٤٩٠٨).\n(^٢) عزاه الحافظ في \"الفتح\" ٨/ ٤٤٢ لإسحاق بن راهويه.\n(^٣) \"معاني القرآن\" ٢/ ٢١٤ - ٢١٥.\n(^٤) في هامش (ص ١): قال البغوي عند تفسير قوله ﴿وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا﴾: وهذا يدل على أن هذِه الزلزلة تكون في الدنيا؛ لأن بعد البعث لا يكون حبل، ومن قال: تكون في القيامة، قال هذا على وجه تعظيم الأمر لا حقيقته؛ لقولنا: أصابنا أمر يشيب الصغير. انتهى فتأمل مع قول (…). وانظر \"تفسير البغوي\" ٥/ ٣٦٤.","vol":"19","page":357},{"text":"لوضعت ولو حضر مولود يعقل أهوال يوم القيامة لشاب قال تعالى: ﴿يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا﴾ [المزمل: ١٧] نبه عليه ابن الجوزي.","vol":"19","page":358},{"text":"<span data-type='title' id=toc-2282>٨ - باب قَوْلِ الله تَعَالَى: ﴿وَاتَّخَذَ الله إِبْرَاهِيمَ خَلِيلًا﴾ [النساء: ١٢٥]</span>\nوَقَوْلِهِ: ﴿إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا﴾ [النحل: ١٢٠] وَقَوْلِهِ: ﴿إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ﴾ [التوبة: ١١٤]. وَقَالَ أَبُو مَيْسَرَةَ: الرَّحِيمُ بِلِسَانِ الحَبَشَةِ.\n\n٣٣٤٩ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا المُغِيرَةُ بْنُ النُّعْمَانِ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّكُمْ مَحْشُورُونَ حُفَاةً عُرَاةً غُرْلًا -ثُمَّ قَرَأَ - ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ﴾ [الأنبياء: ١٠٤] وَأَوَّلُ مَنْ يُكْسَى يَوْمَ الْقِيَامَةِ إِبْرَاهِيمُ، وَإِنَّ أُنَاسًا مِنْ أَصْحَابِي يُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ فَأَقُولُ: أَصْحَابِي أَصْحَابِي. فَيَقُولُ: إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ. فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ﴾ إِلَى قَوْلِهِ ﴿الْحَكِيمُ﴾ \" [المائدة: ١١٧ - ١١٨]. [٣٤٤٧، ٤٦٢٥، ٤٦٢٦، ٤٧٤٠، ٦٥٢٤، ٦٥٢٥، ٦٥٢٦ - مسلم: ٢٨٦٠ - فتح ٦/ ٣٨٦]\n\n٣٣٥٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: أَخْبَرَنِي أَخِي عَبْدُ الحَمِيدِ، عَنِ ابْنِ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَلْقَى إِبْرَاهِيمُ أَبَاهُ آزَرَ يَوْمَ القِيَامَةِ، وَعَلَى وَجْهِ آزَرَ قَتَرَةٌ وَغَبَرَةٌ، فَيَقُولُ لَهُ إِبْرَاهِيمُ: أَلَمْ أَقُلْ لَكَ لَا تَعْصِنِي؟ فَيَقُولُ أَبُوهُ: فَالْيَوْمَ لَا أَعْصِيكَ. فَيَقُولُ إِبْرَاهِيمُ: يَا رَبِّ، إِنَّكَ وَعَدْتَنِي أَنْ لَا تُخْزِيَنِي يَوْمَ يُبْعَثُونَ، فَأَيُّ خِزْىٍ أَخْزَى مِنْ أَبِي الأَبْعَدِ؟ فَيَقُولُ الله تَعَالَى: إِنِّي حَرَّمْتُ الجَنَّةَ عَلَى الكَافِرِينَ، ثُمَّ يُقَالُ: يَا إِبْرَاهِيمُ مَا تَحْتَ رِجْلَيْكَ فَيَنْظُرُ فَإِذَا هُوَ بِذِيخٍ مُلْتَطِخٍ، فَيُؤْخَذُ بِقَوَائِمِهِ فَيُلْقَى فِي النَّارِ». [٤٧٦٨، ٤٧٦١ - فتح ٦/ ٣٨٧]\n\n٣٣٥١ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، أَنَّ بُكَيْرًا حَدَّثَهُ، عَنْ كُرَيْبٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ:","vol":"19","page":359},{"text":"دَخَلَ النَّبِيُّ - ﷺ - البَيْتَ فَوَجَدَ فِيهِ صُورَةَ إِبْرَاهِيمَ وَصُورَةَ مَرْيَمَ فَقَالَ: «أَمَا لَهُمْ، فَقَدْ سَمِعُوا أَنَّ المَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ صُورَةٌ، هَذَا إِبْرَاهِيمُ مُصَوَّرٌ فَمَا لَهُ يَسْتَقْسِمُ». [انظر: ٣٩٨ - فتح ٦/ ٣٨٧]\n\n٣٣٥٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - لَمَّا رَأَى الصُّوَرَ فِي البَيْتِ لَمْ يَدْخُلْ، حَتَّى أَمَرَ بِهَا فَمُحِيَتْ، وَرَأَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ - ﵉ - بِأَيْدِيهِمَا الأَزْلَامُ فَقَالَ: «قَاتَلَهُمُ الله، وَاللهِ إِنِ اسْتَقْسَمَا بِالأَزْلَامِ قَطُّ». [انظر: ٣٩٨ - فتح ٦/ ٣٨٧]\n\n٣٣٥٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا عُبَيْدُ اللهِ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁: قِيلَ: يَا رَسُولَ اللهِ، مَنْ أَكْرَمُ النَّاسِ؟ قَالَ: «أَتْقَاهُمْ». فَقَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَيُوسُفُ نَبِيُّ اللهِ ابْنُ نَبِيِّ اللهِ ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ اللهِ». قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَعَنْ مَعَادِنِ العَرَبِ تَسْأَلُونَ؟ خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلَامِ إِذَا فَقُهُوا». قَالَ أَبُو أُسَامَةَ وَمُعْتَمِرٌ: عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [٣٣٨٣،٣٣٧٤، ٣٤٩٠، ٤٦٨٩ - مسلم: ٢٣٧٨ - فتح ٦/ ٣٨٧]\n\n٣٣٥٤ - حَدَّثَنَا مُؤَمَّلٌ، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا عَوْفٌ، حَدَّثَنَا أَبُو رَجَاءٍ، حَدَّثَنَا سَمُرَةُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَتَانِي اللَّيْلَةَ آتِيَانِ، فَأَتَيْنَا عَلَى رَجُلٍ طَوِيلٍ، لَا أَكَادُ أَرَى رَأْسَهُ طُولًا، وَإِنَّهُ إِبْرَاهِيمُ - ﷺ -». [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح ٦/\n٣٨٧]\n\n٣٣٥٥ - حَدَّثَنِي بَيَانُ بْنُ عَمْرٍو، حَدَّثَنَا النَّضْرُ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنْ مُجَاهِدٍ، أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ - ﵄ - وَذَكَرُوا لَهُ الدَّجَّالَ بَيْنَ عَيْنَيْهِ مَكْتُوبٌ كَافِرٌ أَوْ ك ف ر. قَالَ: لَمْ أَسْمَعْهُ وَلَكِنَّهُ قَالَ: «أَمَّا إِبْرَاهِيمُ فَانْظُرُوا إِلَى صَاحِبِكُمْ، وَأَمَّا مُوسَى فَجَعْدٌ آدَمُ عَلَى جَمَلٍ أَحْمَرَ مَخْطُومٍ بِخُلْبَةٍ، كَأَنِّي أَنْظُرُ إِلَيْهِ انْحَدَرَ فِي الوَادِي». [انظر: ١٥٥٥ - فتح ٦/ ٣٨٨]","vol":"19","page":360},{"text":"٣٣٥٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ القُرَشِيُّ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اخْتَتَنَ إِبْرَاهِيمُ - ﵇ - وَهْوَ ابْنُ ثَمَانِينَ سَنَةً بِالْقَدُّومِ». [٦٢٩٨ - مسلم: ٢٣٧٠ - فتح ٦/ ٣٨٨]\nحَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ «بِالْقَدُومِ». مُخَفَّفَةً. تَابَعَهُ عَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَ، عَنْ أَبِي الزِّنَادِ. تَابَعَهُ عَجْلَانُ، عَنْ أَبِي هُرَيْرَةَ. وَرَوَاهُ مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ.\n\n٣٣٥٧ - حَدَّثَنَا سَعِيدُ بْنُ تَلِيدٍ الرُّعَيْنِيُّ، أَخْبَرَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلاَّ ثَلَاثًا». [انظر: ٢٢١٧ - مسلم: ٢٣٧١ - فتح ٦/ ٣٨٨]\n\n٣٣٥٨ - حَدَّثَنَا مُحَمَّدُ بْنُ مَحْبُوبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: لَمْ يَكْذِبْ إِبْرَاهِيمُ - ﵇ - إِلاَّ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ مِنْهُنَّ فِي ذَاتِ اللهِ -﷿-: قَوْلُهُ: ﴿إِنِّي سَقِيمٌ﴾ [الصافات: ٨٩] وَقَوْلُهُ: ﴿بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا﴾ [الأنبياء:٦٣] وَقَالَ: بَيْنَا هُوَ ذَاتَ يَوْمٍ وَسَارَةُ إِذْ أَتَى عَلَى جَبَّارٍ مِنَ الجَبَابِرَةِ فَقِيلَ لَهُ: إِنَّ هَا هُنَا رَجُلًا مَعَهُ امْرَأَةٌ مِنْ أَحْسَنِ النَّاسِ، فَأَرْسَلَ إِلَيْهِ، فَسَأَلَهُ عَنْهَا. فَقَالَ: مَنْ هَذِهِ؟ قَالَ: أُخْتِي، فَأَتَى سَارَةَ قَالَ: يَا سَارَةُ، لَيْسَ عَلَى وَجْهِ الأَرْضِ مُؤْمِنٌ غَيْرِي وَغَيْرُكِ، وَإِنَّ هَذَا سَأَلَنِي، فَأَخْبَرْتُهُ أَنَّكِ أُخْتِي فَلَا تُكَذِّبِينِي. فَأَرْسَلَ إِلَيْهَا، فَلَمَّا دَخَلَتْ عَلَيْهِ ذَهَبَ يَتَنَاوَلُهَا بِيَدِهِ، فَأُخِذَ فَقَالَ: ادْعِي اللهَ لِي وَلَا أَضُرُّكِ. فَدَعَتِ اللهَ فَأُطْلِقَ، ثُمَّ تَنَاوَلَهَا الثَّانِيَةَ، فَأُخِذَ مِثْلَهَا أَوْ أَشَدَّ فَقَالَ: ادْعِي اللهَ لِي وَلَا أَضُرُّكِ. فَدَعَتْ فَأُطْلِقَ. فَدَعَا بَعْضَ حَجَبَتِهِ فَقَالَ: إِنَّكُمْ لَمْ تَأْتُونِي بِإِنْسَانٍ، إِنَّمَا أَتَيْتُمُونِي بِشَيْطَانٍ. فَأَخْدَمَهَا هَاجَرَ فَأَتَتْهُ، وَهُوَ قَائِمٌ يُصَلِّي، فَأَوْمَأَ بِيَدِهِ: مَهْيَا؟ قَالَتْ: رَدَّ الله كَيْدَ الكَافِرِ -أَوِ الْفَاجِرِ- فِي نَحْرِهِ، وَأَخْدَمَ هَاجَرَ. قَالَ أَبُو هُرَيْرَةَ: تِلْكَ أُمُّكُمْ يَا بَنِي مَاءِ السَّمَاءِ. [انظر: ٢٢١٧ - مسلم: ٢٣٧١ - فتح ٦/ ٣٨٨]\n\n٣٣٥٩ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى -أَوِ ابْنُ سَلَامٍ عَنْهُ- أَخْبَرَنَا ابْنُ جُرَيْجٍ، عَنْ عَبْدِ الحَمِيدِ بْنِ جُبَيْرٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أُمِّ شَرِيكٍ - ﵂ - أَنَّ رَسُولَ","vol":"19","page":361},{"text":"اللهِ - ﷺ - أَمَرَ بِقَتْلِ الوَزَغِ وَقَالَ: «كَانَ يَنْفُخُ عَلَى إِبْرَاهِيمَ - ﵇ -». [انظر: ٣٣٠٧ - مسلم: ٢٢٣٧ - فتح ٦/ ٣٨٩]\n\n٣٣٦٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَمَّا نَزَلَتِ: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] قُلْنَا: يَا رَسُولَ اللهِ، أَيُّنَا لَا يَظْلِمُ نَفْسَهُ؟ قَالَ: «لَيْسَ كَمَا تَقُولُونَ: ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] بِشِرْكٍ، أَوَلَمْ تَسْمَعُوا إِلَى قَوْلِ لُقْمَانَ لاِبْنِهِ: ﴿يَا بُنَيَّ لَا تُشْرِكْ بِاللهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾؟ \" [لقمان: ١٣]. [انظر: ٣٢ - مسلم: ١٢٤ - فتح ٦/ ٣٨٩]\n(وقال أبو ميسرة: الرحيم بلسان الحبشة). وهذا رواه ابن المنذر من حديث إبراهيم بن سعد عنه، يعني: الأواه، وقيل: الأواه: الدعّاء، وقيل: هو الكثير التأوه، أي: التوجع شفقًا وفرقا. وقيل: هو البكاء. وقيل: هو الموقن قاله ابن عباس (^١). وقال (ابن) (^٢) مجاهد: هو الفقيه (^٣).\nوقال كعب: كان إذا ذكر البأس تأوه (^٤). وحكى ابن فارس عن\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ١/ ٢٥٦ (١١٣٨)، والطبري ٦/ ٤٩٦ (١٧٤٠٤)، وفي الأصل (الموفق) والمثبت من الطبري وعبد الرزاق.\n(^٢) في الأصل فوقها: كذا.\n(^٣) في \"تفسير ابن أبي حاتم\" ٦/ ١٨٩٦ (١٠٠٦٦) من طريق إسرائيل، عن أبي مجا هد، ورواه الطبري في \"تفسيره\" ٦/ ٤٩٨ (١٧٤٢٩) من طريق ابن جريج، عن مجاهد. وأورده السيوطي في \"الدر\" ٣/ ٥١٠ عن مجاهد، وعزاه لابن جرير وابن المنذر وابن أبي حاتم.\n(^٤) رواه أحمد في \"الزهد\" ص ١٠٠، والطبري ٦/ ٤٩٨ (١٧٤٢٧)، وأورده السيوطي في \"الدر\" ٣/ ٥٠٩ وأضاف عزوه لابن المنذر، ابن أبي حاتم، وأبي الشيخ، والبيهقي في \"الشعب\" كلهم بلفظ: إذا ذكر النار.","vol":"19","page":362},{"text":"قومٍ: أنه المؤمن بلغة الحبشة (^١).\nوقوله: (﴿كَانَ أُمَّةً﴾) قال ابن مسعود: هو الذي يعلم الناس الخير (^٢). وقال مجاهد: كان مؤمنًا وحده والناس كلهم كفار (^٣).\nويقوي هذا حديث: \"كان زيد بن عمرو بن نفيل أمة وحده\" (^٤).\nوالقانت: المطيع، قاله ابن مسعود (^٥)، والحنيف: المسلم وقيل: المختون والناسك، وسمي إبراهيم حنيفًا؛ لأنه حنف عما كان يعبد أبوه وقومه، أي: مال عنه إلى الإسلام. وأصل الحنف ميل من إبهام القدمين كل واحدة على صاحبتها.\nوقال ابن فارس: ويقال هو الذي يمشي على ظهور قدميه (^٦).\nوقال الداودي، هو المعوج الساقين.\n_________\n(^١) \"مجمل اللغة\" ١/ ١٠٧ مادة (أوه).\n(^٢) رواه عبد الرزاق في \"تفسيره\" ١/ ٣١١ (١٥١٤)، والطبري ٧/ ٦٦٠ (٢١٩٧٣)، والطبراني ١٠/ ٥٩ (٩٩٤٥)، والحاكم ٢/ ٣٥٨ كلهم من طريق الشعبي، عن مسروق، عن ابن مسعود.\nوصححه الحاكم. وأورده السيوطي في \"الدر\" ٤/ ٢٥٣ وأضاف عزوه للفريابي، وسعيد بن منصور، وابن المنذر، وابن أبي حاتم، وابن مردويه.\n(^٣) أورده السيوطي في \"الدر\" ٤/ ٢٥٣ وعزاه لابن المنذر وابن أبي حاتم.\n(^٤) رواه أحمد ١/ ١٨٩ - ١٩٠ من حديث سعيد بن زيد، وقال الهيثمي في \"المجمع\" ٩/ ٤١٧: وفيه المسعودي وقد اختلط، وبقية رجاله ثقات. ورواه النسائي في \"الكبرى\" ٥/ ٥٤ - ٥٥ (٨١٨٧ - ٨١٨٨) من حديث أسماء بنت أبي بكر، وزيد بن حارثة. وقال العراقي في \"المغني عن حمل الأسفار\" ١/ ٢٣٧ (٩١٧): بإسنادين جيدين. ورواه الحاكم ٣/ ٢١٦ - ٢١٧ من حديث زيد بن حارثة، وصححه على شرط مسلم. وللحديث طرق أخرى انظر \"مجمع الزوائد\" ٩/ ٤١٧.\n(^٥) رواه عبد الرزاق في \"تفسيره\" ١/ ٣١١، وانظر تخريج قول ابن مسعود السابق.\n(^٦) \"مجمل اللغة\" ١/ ٢٥٤ مادة (حنف).","vol":"19","page":363},{"text":"فائدة:\nأبو ميسرة عمرو بن شرحبيل الهمداني الوادعي الكوفي، سمع ابن مسعود، وعنه أبو وائل شقيق بن سلمة، مات قبل أبي جحيفة في ولاية عبيد الله بن زياد، وقد أسلفنا الكلام على إبراهيم - ﷺ - في أول كتاب الصلاة.\nقال محمد بن أسعد الجواني: روي عن ابن عباس وعن علماء الإسلام وأهل الكتاب أن النسب فيما بين آدم وإسماعيل صحيح -على ما سنورده -وهو: إبراهيم بن تارح -وهو آزر- بن ناحور بن ساروغ بن راغو بن فالغ بن عيبر بن شالخ بن أرفخشذ بن سام بن نوح بن برد بن مهليل بن قتين بن يانش بن شيث بن آدم. قال: لا خلاف في هذا بينهم، ولا خلاف إلا في أسماء الآباء؛ لأجل ثقل الألسنة، وإنما الخلاف فيما بين إسماعيل وعدنان.\nقلت: فيما ذكره نظر، قال ابن حبان في \"سيره\": اختلفوا فيما فوق إبراهيم، فمنهم من قال: آزر بن الناحر بن سارع بن الراح بن القاسم -الذي قسم الأرض- بن بعبر بن السائخ بن الرافد بن البالخ -وهو سام- ومنهم من قال: آزر بن صاروخ بن أرغو بن فالخ بن أرفخشذ، ومنهم من ذكر شيخا بين عيبر وأرفخشد، ثم اختلفوا فيما تقدم نوح: فمنهم من قال: نوح بن ملكان بن متوشلخ بن إدريس بن الرافد بن مهليل بن قينان بن الطاهر بن شيث، ومنهم من قال: نوح بن لامك بن متوشلح بن خنوخ (^١).\n_________\n(^١) \"سيرة ابن حبان\" ص ٤٢ - ٤٣.","vol":"19","page":364},{"text":"فائدة: قال ابن الجواليقي: هو إبراهيم إبراهِم إبراهَم وإبراهام. وقال الزجاج في \"تفسيره\": أب راحم لرحمته الأطفال، وكذلك جعل هو وسارة كافلين لأطفال المؤمنين الذين يموتون إلى يوم القيامة.\nوسيأتي في الحديث الثاني من الباب عن ابن دريد ما يتعلق بذلك.\nثم ذكر البخاري في الباب اثني عشر حديثًا:\nأولها:\nحديث عن ابن عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّكُمْ مَحْشُورُونَ حُفَاةً عُرَاةً غُرْلًا .. \" الحديث. وفيه: \"وَأَوَّلُ مَنْ يُكْسَى يَوْمَ القِيَامَةِ إِبْرَاهِيمُ\".\nهذا الحديث ذكره البخاري في مواضع أخر في أحاديث الأنبياء في باب: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾ [مريم: ١٦]. وفي التفسير في آخر المائدة، وفي آخر الأنبياء، وفي الرقاق. وفي بعض المواضع وقال \"مشاة\" وفيه قال سفيان: هذا مما نعد أن ابن عباس سمعه من رسول الله - ﷺ - (^١)، زاد البيهقي في \"بعثه\" وصححه الترمذي، فقالت زوجة ابن عباس: أينظر بعضنا إلى عورة بعض؟ فقال: يا فلانة، ﴿لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (٣٧)﴾ [عبس: ٣٧] (^٢).\nوللبخاري أيضًا عن عائشة: \"تحشرون يوم القيامة حفاة عراة غرلًا\" فقلت: يا رسول الله، الرجال مع النساء؟ فقال: \"يا عائشة الأمر يومئذ أشد من ذلك\" (^٣).\n_________\n(^١) سيأتي برقم (٦٥٢٤) كتاب: الرقاق، باب: كيف الحشر.\n(^٢) الترمذي (٣٣٣٢). وقال: هذا حديث حسن صحيح.\n(^٣) سيأتي برقم (٦٥٢٧) كتاب: الرقاق، باب: كيف الحشر، ورواه مسلم (٢٨٥٩) كتاب: الجنة، باب: فناء الدنيا ..","vol":"19","page":365},{"text":"وللبيهقي عن سودة أم المؤمنين قالت: قال رسول الله - ﷺ -: \"يبعث الناس حفاة عراة غرلًا قد ألجمهم العرق وبلغ شحوم الآذان\". قلت: يا رسول الله: واسوأتاه، ينظر بعضنا إلى بعض قال: \"شغل الناس عن ذلك\".\nوللترمذي من حديث معاوية بن حيدة: \"تحشرون ركبانًا وتحشرون على وجوهكم يوم القيامة على أفواهكم الفدام\" (^١).\nولأبي داود من حديث أبي سعيد وصححه ابن حبان أنه لما حضره الموت دعا بثياب جدد فلبسها، ثم قال: سمعت رسول الله - ﷺ - يقول: \"إن الميت يبعث في ثيابه التي يموت فيها\" (^٢).\nوجمع البيهقي بينهما بأنهم يكونون -أو بعضهم- عراة إلى موقف الحساب أو قبله، ثم يكسى إبراهيم ثم الأنبياء ثم الأولياء، فيكسون كسوة، كل إنسان من جنس ما يموت فيه حتى إذا دخلوا الجنة ألبسوا من ثيابها، ويبعثون من قبورهم في ثيابهم التي يموتون فيها ثم عند الحشر تتناثر عنهم ثيابهم فيحشرون -أو بعضهم- إلى موقف الحساب عراة، ثم يكسون من ثياب الجنة.\nوحمله بعض أهل العلم على العمل أي: في أعماله التي يموت فيها من خير أو شر قال تعالى: ﴿وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ﴾ [الأعراف: ٢٦] وقال: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤] يقول: عملك أخلصه.\nقال: وفي مسلم عن جابر مرفوعًا: \"يبعث كل عبد على ما مات\n_________\n(^١) الترمذي (٢٤٢٤) بلفظ: \"إنكم محشورون رجالًا وركبانًا وتجرون على وجوهكم\"، وقال: هذا حديث حسن صحيح. ورواه أحمد ٤/ ٤٤٧ بلفظ: \"تأتون يوم القيامة وعلى أفواهكم الفدام … \".\n(^٢) أبو داود (٣١١٤)، وابن حبان ١٦/ ٣٠٧ (٧٣١٦).","vol":"19","page":366},{"text":"عليه\" (^١). قال: وروينا عن فضالة بن عبيد، عن رسول الله - ﷺ - أنه قال: \"من مات على مرتبة من هذِه المراتب بعث عليها يوم القيامة\" (^٢). قال: وهذان الخبران يؤكدان قول من حمل الخبر الأول على العمل. وقال ابن عبد البر: يحشر العبد غرًّا وله من الأعضاء ما كان له يوم ولد، فمن قطع منه عضو يرد في القيامة، حتى الختان. وقد احتج بحديث أبي سعيد من قال: إن الموتى يبعثون على هيئاتهم وحمله الأكثر من العلماء على الشهيد الذي أمر أن يزمل في ثيابه ويدفن بها ولا يغير شيء من حاله بدليل حديث ابن عباس وعائشة - ﵄ -. قالوا: ويحتمل أن يكون أبو سعيد سمع الحديث في الشهيد فتأوله على العموم (^٣).\nقلت: ومما يدل على قول الأكثرين مما يوافق حديث عائشة وابن عباس قوله تعالى: ﴿وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾ [الأنعام: ٩٤] وقوله: ﴿كَمَا بَدَأَكُمْ تَعُودُونَ﴾. والملابس يومئذ لا غناء فيها إلا ما كان من لباس الجنة.\nوأما الغزالي فذهب إلى حديث أبي سعيد وقوله - ﵇ -: \"بالغوا في أكفان موتاكم؛ فإن أمتي تحشر في أكفانها، وسائر الأمم عراة\". رواه أبو سفيان مسندًا، وإن صح فيكون معناه، فيحمل على أمتي الشهداء. وحديث أبي الزبير عن جابر مرفوعًا: \"أحسنوا أكفان موتاكم؛ فإنهم يتباهون بها، ويتزاورون في قبورهم\" (^٤). أخرجه\n_________\n(^١) مسلم (٢٨٧٨) كتاب: الجنة وصفة نعيمها، باب: الأمر بحسن الظن.\n(^٢) رواه أحمد ٦/ ١٩، والطبراني ١٨/ ٣٠٥.\n(^٣) انظر \"التمهيد\" ١٩/ ١٤ - ١٥.\n(^٤) أورده العجلوني في \"كشف الخفاء\" ١/ ٩٧ (٢٦٦) وعزاه للسجزي، وقال الشوكاني في \"الفوائد\" ص ٢٦٩ (١٩٩): قيل لا يصح، ونقل عن السيوطي قوله في \"اللآلئ\": بل هو حسن صحيح، له طرق وشواهد كثيرة.","vol":"19","page":367},{"text":"أبو نصر الوايلي في \"الإبانة\" فمحمول على أن ذلك يكون في البرزخ كما في نفس الحديث، فإذا قاموا خرجوا كما في حديث ابن عباس إلا الشهداء.\nفصل:\nقوله: (\"حفاة\") أي: لا نعل في أرجلهم، ولا خف يقال منه: حفي يحفي حفية وحفاية، فأما من حفي من كثرة المشي فهو حف بين الحفأ مقصور.\nفصل:\n(\"عراة\") سلف ما فيه. و(\"غُرلًا\") بضم الغين المعجمة جمع أغرل وهو الأقلف، والأغرل والأغلف والأقلف، والأعرم -بالمهملة- كل واحد، والغرلة: ما يقطع الخاتن من ذكر الصبي، وهو القلفة وبطولها تعرف نجابة الصبي، وقال أبو هلال العسكري: لا تلتقي الراء مع اللام في العربية إلا في أربع كلمات: أرل اسم جبل، وورل دابة، وجرل وهو ضرب من الحجارة - والغرلة (^١).\nقلت: أهمل أربع كلمات أخر برل الديك، وهو الذي يستدير بعنقه، عيش أغرل واسع، قاله أبو نصر، ورجل غرل: مسترخي الخلق، والهرل: ولد الزوجة، قاله القالي.\nفائدة:\nلذة جماع الأقلف تزيد على لذة جماع المختون، كما نبه عليه ابن الجوزي.\n_________\n(^١) \"جمهرة الأمثال\" ١/ ٣٩٦.","vol":"19","page":368},{"text":"قال ابن عقيل: بشرة حشفة الأقلف موقاة بالقلفة، فتكون بشرتها أرق، وموضع الحس كلما رق كان الحس أصدق كراحة الكف إذا كانت مرفهة من الأعمال صلحت للحس، وإذا كانت يد قصار أو نجار خفي فيها الحس، فلما أبانوا في الدنيا تلك البضعة لأجله، أعادها الله ليذيقها من لذة حلاوة فضله، قال: والسر في الختان مع أن القلفة معفو عما تحتها من النجس أنه سنة إبراهيم - ﷺ - حيث بلي بالترويع بذبح ولده، فأحب أن يجعل لكل واحد ترويعًا بقطع عضو وإراقة دم، وتبتلى أولادهم بالصبر على إيلام الآباء لهم، فتكون هذِه الحالة مظهرة للصبر والتسليم من الآباء والأولاد تأسيًا بإبراهيم - ﷺ -.\nفصل:\nوقوله: (\"أول من يكسى يوم القيامة إبراهيم\") فيه منقبة ظاهرة له وفضيلة وخصوصية كما خص موسى بأنه يجده متعلقًا بساق العرش، مع أن سيد الأمة أول من تنشق عنه الأرض، ولا يلزم من هذا أن يكونا أفضل منه، بل هو أفضل من وافى القيامة. وروى ابن المبارك في رقائقه من حديث عبد الله بن الحارث، عن علي: أول من يكسى خليل الله قبطيتين ثم يكسى (محمد) (^١) - ﷺ - حلة حبرة عن يمين العرش (^٢). وفي \"منهاج الحليمي\" من حديث عباد بن كثير: عن الزبير، عن جابر - ﵁ -: أول من يكسى من حلل الجنة إبراهيم ثم محمد ثم النبيون، ثم قال: إذا أتى محمد أي: بحلة لا يقوم لها البشر لتحير الناظر بنفاسة الكسوة، فيكون كأنه كسي مع إبراهيم.\n_________\n(^١) من (ص ١).\n(^٢) \"الزهد\" برواية نعيم بن حماد ص ١٠٥ - ١٠٦ (٣٦٤).","vol":"19","page":369},{"text":"وعند أبي نعيم، عن ابن مسعود قال: جاء ابنا مليكة (^١) إلى رسول الله - ﷺ - فذكر حديثًا: \"فيكون أول من يكسى إبراهيم يقول ربنا -جل وعز-: اكسوا خليلي فيؤتى بريطتين بيضاوين فيلبسهما ثم يقعد مستقبل العرش ثم أُوتى بكسوتي فألبسها فأقوم عن يمينه مقامًا يغبطني فيه الأولون والآخرون\" (^٢). وفي \"الأسماء والصفات\" للبيهقي من حديث ابن عباس - ﵄ - مرفوعًا: \"أول من يكسى إبراهيم حلة من الجنة ويؤتى بكرسيّ فيطرح على يمين العرش ويؤتى بي فأكسى حلة لا يقوم لها البشر\". والحكمة في ذلك ما ذكره العلماء أنه لم يكن في الأولين والآخرين عبد أخوف لله منه (^٣) فتعجل له كسوته أمانًا ليطمئن قلبه. ويحتمل أن يكون ذلك كما جاء في بعض الأحاديث أنه أول من أمر بلبس السراويل إذا صلى (^٤)؛ مبالغة في الستر وحفظًا للفرج من مس المصلى. فلما فعل ما أمر به جوزي أن يكون أول من يستر يوم القيامة. ويحتمل أن يكون الذين ألقوه في النار جردوه من ثيابه كما يفعل بمن يراد قتله، وكان ذلك في ذات الله، فلما صبر وتوكل على الله دفع عنه شر النار وجزاه بذلك التجريد أنه أول من يدفع عنه العري يوم القيامة على رءوس الأشهاد.\n_________\n(^١) ورد في هامش الأصل: ابنا مليكة الجعفيان صحابيان اسم أحدهما سلمة. والله أعلم.\n(^٢) \"حلية الأولياء\" ٤/ ٢٣٨، ورواه أيضًا أحمد ١/ ٣٩٨ - ٣٩٩ كلاهما من طريق عثمان بن عمير، عن إبراهيم، عن علقمة والأسود، عن ابن مسعود. وضعفه الهيثمي في \"المجمع\" ١٠/ ٣٦٢ لأجل عثمان بن عمير.\n(^٣) ورد بهامش (ص ١) تعليق نص: أقول: أي في زمانه كما لا يخفى، إذ هو على الإطلاق يشمل المصطفى، فهو مشكل.\n(^٤) ذكره الديلمي في \"مسند الفردوس\" ١/ ٢٨ عن نبيط بن شريط بلفظ: \"أول من لبس السروال إبراهيم - ﵇ -\".","vol":"19","page":370},{"text":"فصل:\nقوله: (\"وإن ناسًا من أمتي يؤخذ بهم ذات الشمال فأقول أصحابي أصحابي فيقال: إنهم لن يزالوا مرتدين على أعقابهم\")، ظاهره الخروج عن الملة، وذهب الخطابي إلى أن الارتداد هنا التأخير عن الحقوق اللازمة والتقصير فيها (^١). وهو مردود؛ فإن ظاهر الارتداد يقتضي الكفر؛ لقوله تعالى: ﴿أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ﴾ [آل عمران: ١٤٤] أي: رجعتم إلى الكفر، والشارع قال: \"بُعْدًا لهم وسحقًا\" (^٢)، وهذا لا يقال للمسلمين، فإن شفاعته للمذنبين، فإن قلت: كيف خفي\nعليه حالهم مع إخباره بعرض أمته عليه، قلت: ليسوا من أمته كما قلناه وإنما يعرض عليه أعمال الموحدين لا المرتدين والمنافقين، وقال ابن التين: يحتمل أن يكونوا منافقين أو مرتكبي الكبائر من أمته قال: ولم يرتد بحمد الله أحد من أمته ولذلك قال: ﴿عَلَى أَعْقَابِكُمْ﴾؛ لأن الذي يعقل من قوله \"مرتدين\": الكفر إذا أطلق من غير تقييد. وقيل: هم قوم من جفاة العرب دخلوا في الإسلام أيام حياته رغبة ورهبة كعيينة بن حصن جاء به أبو بكر أسيرًا والأشعث بن قيس فلم يقتلهما ولم يسترقهما فعاودا (^٣) الإسلام.\nوقال النووي: المراد به المنافقون والمرتدون فيناديهم للسيما التي عليهم من غرة وتحجيل يقال: ليس هؤلاء ممن وعدت بهم، إن هؤلاء بدلوا بعدك أي: أنهم لم يموتوا على ما ظهر من إسلامهم. قلت: لكن\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٣٦.\n(^٢) سيأتي برقم (٦٥٨٤) كتاب: الرقاق، باب: في الحوض. من حديث أبي سعيد بلفظ: \"سُحقًا سُحقًا\".\n(^٣) في (ص ١): فعادوا.","vol":"19","page":371},{"text":"السيما إنما تكون للمؤمنين، والمنافق وإن كان مؤمنًا في الظاهر فليس في الحقيقة مؤمنًا والمرتد لا سيما له؛ إذ عمله محبط، وقيل: المراد من كان في زمنه مسلمًا ثم ارتد بعده فيناديه لما كان يعرفه في حال حياته من إسلامهم فيقال: ارتدوا بعدك، ويشكل عليه عرض الأعمال، ويجاب بما سلف، ودعوى أنهم أهل الكبائر الذين ماتوا على التوحيد أو أصحاب البدع الذين لم يخرجوا ببدعتهم عن الإسلام. فيه نظر؛ لأنه لا يدعي عليهم. قال صاحب هذِه المقالة: وعلى هذا لا يقطع لهؤلاء المذادين بالنار بل يجوز أن يذادوا عقوبة لهم ثم يرحموا ويدخلون الجنة (^١).\nقال أبو عمر ابن عبد البر: كل من أحدث في الدين فهو من المطرودين عن الحوض كالخوارج (والروافض) (^٢) وسائر أصحاب الأهواء وكذلك الظلمة المسرفون في الجور وطمس الحق والمعلنون بالكبائر (^٣).\nفصل:\nقوله: (\"أصحابي أصحابي\") صيغة دالة على قلة عددهم.\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَلْقَى إِبْرَاهِيمُ أَبَاهُ آزَرَ يَوْمَ القِيَامَةِ، وَعَلَى وَجْهِ آزَرَ قَتَرَةٌ وَغَبَرَةٌ، فَيَقُولُ لَهُ إِبْرَاهِيمُ: أَلمْ أقلْ لَكَ لَا تَعْصِنِي؟ فَيَقُولُ أَبُوهُ: فَالْيَوْمَ لَا أَعْصِيكَ. فَيَقُولُ إِبْرَاهِيمُ: يَا رَبِّ،\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٣/ ١٣٦ - ١٣٧.\n(^٢) من (ص ١).\n(^٣) \"التمهيد\" ٢٠/ ٢٦٢.","vol":"19","page":372},{"text":"إنَّكَ وَعَدْتَني أَنْ لَا تُخْزِيَنِي يَوْمَ يُبْعَثُونَ، فَأَيُّ خِزْيٍ أَخْزى مِنْ أَبِي الأَبْعَدِ؟ فيَقُولُ اللهُ -﷿-: إِنِّي حَرَّمْتُ الجَنَّةَ عَلَى الكَافِرِينَ. ثُمَّ يُقَالُ لإبْرَاهِيمُ: مَا تَحْتَ رِجْلَيْكَ؟ فَيَنْظُرُ فَإِذَا هُوَ بِذِيخٍ مُلْتَطِخٍ، فَيُؤْخَذُ بِقَوَائِمِهِ فَيُلْقَى فِي النَّارِ\" .. هذا الحديث يأتي في سورة الشعراء.\nومعنى (القترة): الظلمة، وفسرها ابن التين بالغبرة (^١)، على هذا قوله: \"قترة (و) (^٢) غبرة\" مترادف، ثم قال: وقيل القترة: ما يغشى الوجه من كرب، وقيل: القترة: الغبرة معها سواد كالدخان. قاله الزجاج، وعن مقاتل: سواد وكآبة. والذيخ: بذال معجمة مكسورة وخاء معجمة قبلها مثناة تحت، وهو ذكر الضباع، قال ابن سيده: وا لجمع: أذياخ وذيوخ وذيخة، والأنثى: ذيخة، والجمع: ذيخات، ولا يكسر (^٣).\nوأراد بالمتلطخ (أي: متطلخ) (^٤) بالرجيع أو بالطين، وحملت بإبراهيم الرأفة على أن يشفع فيه فرئي له على خلاف منظره؛ ليتبرأ منه، وفي رواية أخرى أنه يأخذ بحجزة إبراهيم فينزع منه إبراهيم.\nوقال ابن دريد في \"وشاحه\": أمه بوثا بنت كربنا بن بركوثا بن أرفخشذ بن سام. والنهر الذي يعرف بنهر كوثا حفره أبو أم إبراهيم قبل ولادة إبراهيم، وكان أهل إبراهيم بمنازلهم جيران فأصابهم السنة فجاءوا إلى كوثا فولد إبراهيم بقرية بها يقال لها: هرمز جرد قريبًا من حصل وبها أحرق وسمي إبراهيم؛ لأن أمه وضعته على نهر كوثا\n_________\n(^١) ورد بهامش الأصل: هو في بعض الطرق مفسر في نفس الحديث، الغبرة: القترة.\n(^٢) من (ص ١).\n(^٣) \"المحكم\" ٥/ ١٥٤.\n(^٤) من (ص ١).","vol":"19","page":373},{"text":"فسمي إبرا يعني: النهر، وهم يعني: الماء، فلما نجا من النار عبر الفرات.\nوكلامه السريانية فبعث نمروذ فقالوا: ردوا كل من تكلم بها فأدركوه وقد أقلب الله لسانه إلى العبرانية، وإنما سمي عبراني؛ لأنه عبر الفرات، فذهب إلى عمه تيويل بن ناحور فزوجه سارة، وسيأتي تمامها.\nفائدة:\nذكر ابن عساكر في \"تاريخه\": إن سيدنا إبراهيم ولد بغوطة دمشق، بقرية يقال لها برزة في قاسيون، والصحيح ولادته بكوثا من إقليم بابل بالعراق (^١).\nالحديث الثالث:\nحديث كُرَيْبٍ عَنِ ابن عَبَّاسٍ - ﵄ -، دَخَلَ النَّبِيُّ - ﷺ - البَيْتَ، فوَجَدَ فِيهِ صُورَةَ إِبْرَاهِيمَ وَصُورَةَ مَرْيَمَ فَقَالَ: \"أَمَا لَهُمْ فَقَدْ سَمِعُوا أَنَّ المَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ صُورَةٌ، هذا إِبْرَاهِيمُ مُصَوَّرٌ فَمَا لَهُ يَسْتَقْسِمُ\".\nثم ذكره من حديث عكرمة عنه وهو الرابع.\nوقد سلف من هذا الوجه في الحج في باب: من كبر في نواحي الكعبة، ويأتي في المغازي (^٢).\nوإنكاره استقسام إبراهيم وإسماعيل؛ لأن الأزلام إنما كانت في أيام الجاهلية بعد عيسى فأنى حين ذاك هما.\n_________\n(^١) \"تاريخ دمشق\" ٦/ ١٦٤.\n(^٢) سلف برقم (١٦٠١)، وسيأتي برقم (٤٢٨٨) باب: أين ركز النبي - ﷺ - الراية يوم الفتح.","vol":"19","page":374},{"text":"الحديث الخامس:\nحديث يَحْيَى بْنِ سَعِيدٍ، ثَنَا عُبَيْدُ اللهِ، حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قِيلَ: يَا رَسُولَ اللهِ، مَنْ أَكْرَمُ النَّاسِ؟ قَالَ: \"أَتْقَاهُمْ\". فَقَالُوا: لَيْسَ عَنْ هذا نَسْأَلُكَ. قَالَ: \"فَيُوسُفُ نَبِيُّ اللهِ ابن نَبِيِّ اللهِ ابن نَبِيِّ اللهِ ابن خَلِيلِ اللهِ\". قَالُوا: لَيْسَ عَنْ هذا نَسْأَلُكَ. قَالَ: \"فَعَنْ مَعَادِنِ (الْعَرَبِ) (^١) تَسْأَلُونَي؟ خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِي الاسْلَامِ إِذَا فَقُهُوا\". قَالَ أَبُو أُسَامَةَ وَمُعْتَمِرٌ: عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - ..\nوهذا التعليق أسنده في موضع آخر: عن عبيد بن إسماعيل، عن أبي أسامة حماد بن أسامة (^٢). وقال في موضع آخر: حدثنا إسحاق بن إبراهيم، حدثنا المعتمر بن سليمان، عن عبيد الله فذكره (^٣)، وتابعهما أيضًا عبيد بن إسماعيل (^٤) وعبد الله بن نمير ومحمد بن بشر (^٥) والحسن بن عياش قال الدارقطني: والقول قول يحيى بن سعيد (^٦).\n_________\n(^١) ساقطة من الأصل.\n(^٢) سيأتي برقم (٣٣٨٣) كتاب: أحاديث الأنبياء، باب: قول الله تعالى ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ﴾.\n(^٣) سيأتي برقم (٣٣٧٤) كتاب: أحاديث الأنبياء، باب: ﴿أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ﴾.\n(^٤) هكذا في الأصول، وعبيد بن إسماعيل لا يروي عن عبيد الله بن عمر العُمري، انظر ترجمته في \"تهذيب الكمال\" ١٩/ ١٨٦ (٣٧٠٣)، وانظر \"علل الدارقطني\" ٨/ ١٣٥.\n(^٥) رواه النسائي في \"الكبرى\" ٦/ ٣٦٧ (١١٢٥٠).\n(^٦) \"العلل\" ٨/ ١٣٥.","vol":"19","page":375},{"text":"إذا تقرر ذلك فالكرم معناه هنا: الشرف؛ وذلك أن من اتقى ربه جل وعز شرف؛ لأن التقى يحمله على أسباب العز؛ لأنها تبعده عن الطمع في كثير من المباح فضلًا عن غيره من المآثم، وما ذاك إلا من أسره هواه.\nوادعى القرطبي أنه يخرج من هذا الحديث أن إخوة يوسف ليسوا أنبياء، إذ لو كانوا كذلك لشاركوه في هذِه المنقبة (^١). وفيه نظر: فإنه ذكر؛ لكونه أفضلهم، لا سيما على من ادعى رسالته.\nالحديث السادس:\nحديث سَمُرَة: \"أَتَانِي اللَّيْلَةَ آتِيَانِ، فَأتَيْنَا عَلَى رَجُلٍ طَوِيلٍ، لَا أَكَادُ أَرى رَأْسَهُ طُولًا، وَهو إِبْرَاهِيمُ\".\nهذا الحديث سلف مطولًا في أواخر الجنائز (^٢).\nالحديث السابع:\nحديث مُجَاهِدٍ أَنَّهُ سَمِعَ ابن عَبَّاسٍ - ﵄ -، وَذكر لَهُ الدَّجَّالَ بَيْنَ عَيْنَيْهِ كَافِر -أَوْ ك ف ر- قَالَ: لَمْ أَسْمَعْهُ وَلَكِنَّهُ قَالَ: \"أَمَّا إِبْرَاهِيمُ فَانْظُرُوا إِلَى صَاحِبِكُمْ، وَأَمَّا مُوسَى فَجَعْدٌ آدَمُ عَلَى جَمَلٍ أَحْمَرَ مَخْطُومٍ بِخُلْبَةٍ، كَأَنيَّ أَنْظُرُ إِلَيْهِ انْحَدَرَ فِي الوَادِي\".\nهذا الحديث سلف في الحج في باب التلبية إذا انحدر في الوادي. والخلبة: الليف، قاله ابن فارس (^٣)، وقدم عليه ابن التين أنها الخصلة من الليف، وجمعها: خلب.\n_________\n(^١) \"المفهم\" ٦/ ٢٢٧.\n(^٢) سلف برقم (١٣٨٦).\n(^٣) \"مجمل اللغة\" ٢/ ٢٩٩ مادة (خلب).","vol":"19","page":376},{"text":"الحديث الثامن:\nحديث مُغِيرَةَ بْنِ عَبْدِ الرَّحْمَنِ القُرَشِيَ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"اخْتَتَنَ إِبْرَاهِيمُ - ﵇ - وَهْوَ ابن ثَمَانِينَ سَنَةً بِالْقَدُّومِ\".\nحدثنا أبو اليمان، أنا شعيب، عن أبي الزناد \"بالقَدُوم\" مخففة. تابعه عبد الرحمن بن إسحاق عن أبي الزناد، وتابعه عجلان، عن أبي هريرة، ورواه محمد بن عمرو، عن أبي سلمة، وفي غير نسخة من رواية أبي الوقت وغيره: تابعه عبد الرحمن إلى آخره تقدم على قوله: (حدثنا أبو اليمان) إلى قوله: (مخففة) ويأتي في الاستئذان وأخرجه مسلم.\nقال ابن التين: روي \"بالقدوم\" بضم القاف وتشديد الدال.\nوروي بفتح القاف مع التشديد، ومعناه ختن بمكان اسمه القدوم، ومن رواه بتخفيف الدال أراد الآلة القدوم الذي ينجر به الخشب، واسم المكان قدوم بغير ألف، وقيل: القدوم مقيل لإبراهيم. وقيل: هي قرية بالشام، وعكس ذلك الداودي فقال: من رواه بالتخفيف أراد الموضع، ومن رواه بالتشديد يريد الفأس الصغير.\nوقال النووي: رواة مسلم متفقون على التخفيف (^١). قال القاضي عياض: هو بالتخفيف وفتح القاف وهي قرية بالشام، وقيل: هي آلة النجار المعروفة وهي مخففة لا غير. وحكى الباجي التشديد، وقال: هو موضع. وقال ابن دريد: ثنية بالسراة (^٢). وضبطه القابسي،\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٥/ ١٢٢.\n(^٢) \"جمهرة اللغة\" ٢/ ٦٧٦.","vol":"19","page":377},{"text":"والأصيلي في حديث قتيبة عن مغيرة بالتشديد. قال الأصيلي: وكذا قرأه علينا أبو زيد المروزي، وأنكر يعقوب بن شيبة التشديد، وحكى البخاري عن شعيب -كما مضى- التخفيف (^١).\nوقال القرطبي: الذي عليه أكثر الرواة التخفيف -يعني به: الآلة- وهو قول أكثر أهل اللغة في الآلة. وقال أبو جعفر: المكان مشدد (^٢) لا يدخله الألف واللام. قال يعقوب: والآلة لا تشدد. قال القرطبي: وهو اسم لموضع مخفف.\nقال: ويحصل من أقوالهم أنه (إن) (^٣) أريد به الآلة فهو مخفف، وإذا أريد به الموضع ففيه التشديد والتخفيف، ويحتمل أن يريد بالذي في الحديث الآلة والموضع (^٤).\nقال الحازمي: المخفف قرية كانت عند حلب. وقيل: هو اسم مجلس إبراهيم بحلب. وفسر في الحديث بأنه الموضع، والقدوم: جبل بالحجاز. والمشدد الدال قال ثعلب: هو اسم موضع.\nقال الحازمي: إن أراد ثعلب أحد هذين الموضعين فلا يتابع عليه؛ لاتفاق أئمة النقل على خلاف ذلك، وإن أراد موضعًا ثالثًا صح ما قاله.\nوقال الجوهري (^٥): القدوم الذي ينحت به مخفف، ولا تقول: قدوم بالتشديد. قاله ابن السكيت، والجمع قُدُم (^٦).\n_________\n(^١) \"إكمال المعلم\" ٧/ ٣٤١.\n(^٢) في (ص ١): المشدد.\n(^٣) من (ص ١).\n(^٤) \"المفهم\" ٦/ ١٨٢ - ١٨٣.\n(^٥) في هامش الأصل: قاله في \"الصحاح\" وهو الصواب.\n(^٦) \"الصحاح\" ٥/ ٢٠٠٨.","vol":"19","page":378},{"text":"فائدة:\nفأما قوله: (فذكاه بقدوم) فهي الآلة ولا خلاف (^١) في تخفيفها، وكذلك في قوله: حتى كان بطرف القدوم. روي بفتح القاف وضمها وتخفيف الدال وتشديدها، وبالفتح مع التشديد أكثر.\nوقوله: (تدلى علينا من قدوم ضأن ..) الحديث السالف (^٢)، بالتخفيف مع الفتح، وضم القاف بعضهم والفتح أكثر وهو موضع، وتأوله بعضهم قدوم ضأن، أي: المتقدم منه وهي رءوسها. وهو وهم بين، ثم أعاد عياض ذكرها في أسماء المواضع فقال في حديث إبراهيم: لم يختلف في فتح قافه، واختلف في شد داله. وأكثر الرواة على تشديدها، حكاه الباجي. وأنكر يعقوب أن تشد. وقال البكري: هو قول أكثر أهل اللغة (^٣). وهو رواية شعيب في البخاري، وأما طرف القدوم بفتح القاف، وتشديد الدال في قول الأكثر، ومنهم من خفف الدال، ورواه أحمد الصدفي، ورواه \"الموطأ\" بالضم والتشديد (^٤)، قال ابن وضاح: هو جبل بالمدينة. وقال ابن دريد: قدوم بالفتح والتخفيف ثنية بالسراة، وكذا قال البكري، وقال: المحدثون يشددونه. وأما الذي في حديث أبي هريرة - ﵁ -: (قدوم ضأن) فبالفتح والتخفيف، وهي ثنية بجبل دوس. وضأن: اسم جبل، قاله الحربي وهو غير مهموز، وضبطه الأصيلي بالضم لا غير وبالفتح\n_________\n(^١) ورد في هامش الأصل: قد حكى فيه الأزهري التشديد، وتقدم عن القرطبي أن أكثر أهل اللغة على أنه في الآلة.\n(^٢) سلف برقم (٢٨٢٧) كتاب: الجهاد والسير، باب: الكافر يقتل المسلم ..\n(^٣) \"معجم ما استعجم\" ٣/ ١٠٥٣.\n(^٤) \"الموطأ\" ص ٣٦٥ (٨٧).","vol":"19","page":379},{"text":"حكاه الحربي، وهي رواية الكافة، وحكى البكري عن محمد بن جعفر اللغوي أن المكان مشدد لا يدخله الألف واللام. ومن رواه في حديث إبراهيم بالتخفيف فإنما عنى الآلة (^١)، واختلف على أبي الزناد في ضبطه في البخاري فروى قتيبة عنه التشديد، ورواه غيره بالتخفيف (^٢).\nفصل:\nقوله: \"وهو ابن ثمانين\" قال القاضي عياض: جاء هذا الحديث من رواية مالك والأوزاعي: وهو ابن مائة وعشرين سنة، وعاش بعد ذلك ثمانين سنة، إلا أن مالكًا ومن تبعه وقفوه على أبي هريرة (^٣).\nقال النووي: وهو متأول أو مردود (^٤). قلت: قد أخرجه ابن حبان في \"صحيحه\" مرفوعًا، وكذا الحاكم في \"مستدركه\" (^٥)، وحكى الماوردي أنه اختتن وهو ابن سبعين سنة، وقال ابن عقبة (^٦): عاش مائة وسبعين سنة.\nفصل:\nكان إبراهيم أول من اختتن فصار سنة معمولًا بها في ذريته، وهو حكم التوراة علي بني إسرائيل كلهم، ولم يزالوا يختتنون إلى زمن\n_________\n(^١) \"معجم ما استعجم\" ٣/ ١٠٥٢ - ١٠٥٣.\n(^٢) \"مشارق الأنوار\" ٢/ ١٩٨.\n(^٣) \"إكمال المعلم\" ٧/ ٣٤١ - ٣٤٢.\n(^٤) \"شرح صحيح مسلم\" ١٥/ ١٢٢.\n(^٥) \"صحيح ابن حبان\" ١٤/ ٨٤ - ٨٦ (٦٢٠٤، ٦٢٠٥)، ورواه الحاكم في \"المستدرك\" ٢/ ٥٥١ موقوفًا على أبي هريرة.\n(^٦) في (ص ١): ابن قتيبة، ونقل ابن قتيبة في \"المعارف\" ص ٣٣ عن وهب: أنه - ﵇ - عاش مائة وخمسًا وسبعين سنة.","vol":"19","page":380},{"text":"عيسى، غيرت طائفة من النصارى ما جاء في التوراة من ذلك وقالوا: المقصود: قلفة القلب لا قلفة الذكر، فتركوا المشروع من الختان بضرب من الهذيان.\nوهو عند الشافعي واجب وعند أكثر العلماء سنة، وإنما يجب بعد البلوغ، ويستحب في السابع ومحل بسطه الفروع، وقد سلف قريبًا السرُّ في مشروعيته فراجعه.\nالحديث التاسع:\nحديث أبي هريرة - ﵁ - \"لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلَّا ثَلًَاثا\".\nوحديثه بعده وهو: العاشر:\n\"لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلَّا ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ مِنْهُنَّ فِي ذَاتِ اللهِ\" إلى آخره. وقد سلف تأويله قريبًا، وأنها معاريض أو ﴿إِنْ كَانُوا يَنْطِقُونَ﴾ فكبيرهم فعله على التقديم والتأخير، وقصة سارة مع الكافر سلفت أيضًا، وذكره أيضًا في النكاح في موضعين والهبة (^١).\nقول أبي هريرة: (تلك أمكم يا بني ماء السماء). يريد: هاجر، والخطاب للعرب، قال الخطابي: سموا بذلك؛ لانتجاعهم المطر وماء السماء للرعي. ويقال: إنه أراد زمزم أنبطها الله لهاجر فعاشوا به فكأنهم أولادها (^٢). وقال غيره: سموا بذلك لخلوص نسبهم وصفائه كماء السماء. قال عياض: والأظهر عندي أنه أراد بذلك الأنصار، نسبهم إلى جدهم عامر، وكان يعرف بماء السماء، والأنصار كلهم\n_________\n(^١) سلف في الهبة برقم (٢٦٣٥) باب: إذا قال: أخدمتُك هذِه الجارية، وسيأتي في النكاح برقم (٥٠٨٤) باب: اتخاذ السراري.\n(^٢) \"أعلام الحديث\" ٣/ ١٥٣٨.","vol":"19","page":381},{"text":"من ولده، وهو ابن حارثة الغطريف بن امرئ القيس البطريق بن ثعلبة بن مازن بن الأزد بن الغوعشرين نبت بن مالك بن زيد بن كهلان بن سبأ بن يشجب بن يعرب بن قطحان (^١). وما ذكره إنما يأتي على الشاذ؛ لأن العرب جميعها من ولد إسماعيل إلا قبائل استثنيت. أما الأنصار فليسوا من ولد إسماعيل ابن هاجر، ولا يعلم لها ولد غيره.\nالحديث الحادي عشر:\nحديث أم شريك في الأوزاغ. سلف قريبًا، وفي الحج أيضًا (^٢).\nالحديث الثاني عشر:\nحديث عَلْقَمَةَ، عَنْ عَبْدِ اللهِ -﷿- قَالَ: لمَّا نَزَلَتِ: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ .. الحديث.\nسلف في الإيمان في باب: ظلم دون ظلم فراجعه وسياقته هنا أطول، واعترض الإسماعيلي فقال: لا أعلم في هذا الحديث شيئًا من قصة إبراهيم، إذ هو مذكور في الباب المترجم بإبراهيم.\nولك أن تقول: له وجه بيِّن، وذلك أن هذِه الآية المذكورة في سورة الأنعام كلها فيه، وكذا ما بعدها لما حاجه قومه فقال: ﴿أَتُحَاجُّونِّي فِي اللهِ﴾ إلى أن قال: ﴿وَهُمْ مُهْتَدُونَ (٨٢) وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ﴾ [الأنعام: ٨٠ - ٨٣]، ولهذا إن عليًّا روى عنه الحاكم أنه قرأ هذِه الآية: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ قال: هذِه في إبراهيم وأصحابه، ليس في هذِه الأمة. ثم قال صحيح الإسناد (^٣).\n_________\n(^١) \"إكمال المعلم\" ٧/ ٣٤٧، ولم يذكر في نسب عامر بن حارثة ما بعد (الأزد).\n(^٢) سلف في الحج برقم (١٨٣١) باب: ما يقتل المحرم من الدواب، من حديث عائشة - ﵂ - أن رسول الله - ﷺ - قال للوزغ \"فويسق\" .. الحديث.\n(^٣) \"المستدرك\" ٢/ ٣١٦.","vol":"19","page":382},{"text":"وقال الثعلبي في قَوله تعالى: ﴿وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ﴾ قال: هم الذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ.\nقال الخطابي: إنما شق على الصحابة؛ لأن ظاهر الظلم ظلم النفس من ارتكاب المعاصي، وأخذ أموال الناس، ظن الصحابة أنه يراد بها ظاهرها. وأصل الظلم: وضع الشيء في غير موضعه (^١).\n_________\n(^١) \"أعلام الحديث\" ١/ ١٦٢ - ١٦٣","vol":"19","page":383},{"text":"<span data-type='title' id=toc-2283>٩ - باب ﴿يَزِفُّونَ﴾ [الصافات: ١٩٤]: النَّسَلَانُ فِي المَشْي</span>\n٣٣٦١ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ أَبِي حَيَّانَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أُتِيَ النَّبِيُّ - ﷺ - يَوْمًا بِلَحْمٍ فَقَالَ: «إِنَّ اللهَ يَجْمَعُ يَوْمَ القِيَامَةِ الأَوَّلِينَ وَالآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، فَيُسْمِعُهُمُ الدَّاعِي، وَيُنْفِدُهُمُ البَصَرُ، وَتَدْنُو الشَّمْسُ مِنْهُمْ -فَذَكَرَ حَدِيثَ الشَّفَاعَةِ- \"فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ: أَنْتَ نَبِيُّ اللهِ وَخَلِيلُهُ مِنَ الأَرْضِ، اشْفَعْ لَنَا إِلَى رَبِّكَ. فَيَقُولُ -فَذَكَرَ كَذَبَاتِهِ-: نَفْسِي نَفْسِي، اذْهَبُوا إِلَى مُوسَى\". تَابَعَهُ أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٣٤٠ - مسلم: ١٩٤ - فتح ٦/ ٣٩٥]\n\n٣٣٦٢ - حَدَّثَنِي أَحْمَدُ بْنُ سَعِيدٍ أَبُو عَبْدِ اللهِ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، عَنْ أَبِيهِ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَرْحَمُ الله أُمَّ إِسْمَاعِيلَ، لَوْلَا أَنَّهَا عَجِلَتْ لَكَانَ زَمْزَمُ عَيْنًا مَعِينًا». [انظر: ٢٣٦٨ - فتح ٦/ ٣٩٥]\n\n٣٣٦٣ - قَالَ الأَنْصَاريُّ: حَدَّثَنَا ابْنُ جُرَيْجٍ، أَمَّا كَثِيرُ بْنُ كَثِيرٍ فَحَدَّثَنِي قَالَ: إِنِّي وَعُثْمَانَ بْنَ أَبِي سُلَيْمَانَ جُلُوسٌ مَعَ سَعِيدِ بْنِ جُبَيْرٍ، فَقَالَ: مَا هَكَذَا حَدَّثَنِي ابْنُ عَبَّاسٍ، قَالَ: أَقْبَلَ إِبْرَاهِيمُ بِإِسْمَاعِيلَ وَأُمِّهِ - ﵈ - وَهْيَ تُرْضِعُهُ، مَعَهَا شَنَّةٌ -لَمْ يَرْفَعْهُ- ثُمَّ جَاءَ بِهَا إِبْرَاهِيمُ وَبِابْنِهَا إِسْمَاعِيلَ. [انظر: ٢٣٦٨ - فتح ٦/ ٣٩٦]\n\n٣٣٦٤ - وَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ أَيُّوبَ السَّخْتِيَانِي، وَكَثِيرِ بْنِ كَثِيرِ بْنِ المُطَّلِبِ بْنِ أَبِي وَدَاعَةَ، يَزِيدُ أَحَدُهُمَا عَلَى الآخَرِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ ابْنُ عَبَّاسٍ: أَوَّلَ مَا اتَّخَذَ النِّسَاءُ المِنْطَقَ مِنْ قِبَلِ أُمِّ إِسْمَاعِيلَ، اتَّخَذَتْ مِنْطَقًا لَتُعَفِّىَ أَثَرَهَا عَلَى سَارَةَ، ثُمَّ جَاءَ بِهَا إِبْرَاهِيمُ، وَبِابْنِهَا إِسْمَاعِيلَ وَهْيَ تُرْضِعُهُ حَتَّى وَضَعَهُمَا عِنْدَ البَيْتِ عِنْدَ دَوْحَةٍ، فَوْقَ زَمْزَمَ فِي أَعْلَى المَسْجِدِ، وَلَيْسَ بِمَكَّةَ يَوْمَئِذٍ أَحَدٌ، وَلَيْسَ بِهَا مَاءٌ، فَوَضَعَهُمَا هُنَالِكَ، وَوَضَعَ عِنْدَهُمَا جِرَابًا فِيهِ تَمْرٌ، وَسِقَاءً فِيهِ مَاءٌ، ثُمَّ قَفَّى إِبْرَاهِيمُ مُنْطَلِقًا، فَتَبِعَتْهُ أُمُّ إِسْمَاعِيلَ فَقَالَتْ: يَا إِبْرَاهِيمُ، أَيْنَ","vol":"19","page":384},{"text":"تَذْهَبُ وَتَتْرُكُنَا بِهَذَا الوَادِي الذِي لَيْسَ فِيهِ إِنْسٌ وَلَا شَيْءٌ؟ فَقَالَتْ لَهُ ذَلِكَ مِرَارًا، وَجَعَلَ لَا يَلْتَفِتُ إِلَيْهَا فَقَالَتْ لَهُ: آللهُ الذِي أَمَرَكَ بِهَذَا؟ قَالَ: نَعَمْ. قَالَتْ: إِذًا لَا يُضَيِّعُنَا. ثُمَّ رَجَعَتْ، فَانْطَلَقَ إِبْرَاهِيمُ حَتَّى إِذَا كَانَ عِنْدَ الثَّنِيَّةِ حَيْثُ لَا يَرَوْنَهُ اسْتَقْبَلَ بِوَجْهِهِ البَيْتَ، ثُمَّ دَعَا بِهَؤُلَاءِ الكَلِمَاتِ وَرَفَعَ يَدَيْهِ، فَقَالَ: ﴿رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ﴾ حتَّى بَلَغَ: ﴿يَشْكُرُونَ﴾. وَجَعَلَتْ أُمُّ إِسْمَاعِيلَ تُرْضِعُ إِسْمَاعِيلَ، وَتَشْرَبُ مِنْ ذَلِكَ الْمَاءِ، حَتَّى إِذَا نَفِدَ مَا فِي السِّقَاءِ عَطِشَتْ وَعَطِشَ ابْنُهَا، وَجَعَلَتْ تَنْظُرُ إِلَيْهِ يَتَلَوَّى -أَوْ قَالَ: يَتَلَبَّطُ- فَانْطَلَقَتْ كَرَاهِيَةَ أَنْ تَنْظُرَ إِلَيْهِ، فَوَجَدَتِ الصَّفَا أَقْرَبَ جَبَلٍ فِي الأَرْضِ يَلِيهَا، فَقَامَتْ عَلَيْهِ ثُمَّ اسْتَقْبَلَتِ الوَادِيَ تَنْظُرُ هَلْ تَرَى أَحَدًا فَلَمْ تَرَ أَحَدًا، فَهَبَطَتْ مِنَ، الصَّفَا حَتَّى إِذَا بَلَغَتِ الْوَادِيَ رَفَعَتْ طَرَفَ دِرْعِهَا، ثُمَّ سَعَتْ سَعْيَ الإِنْسَانِ المَجْهُودِ، حَتَّى جَاوَزَتِ الوَادِيَ، ثُمَّ أَتَتِ المَرْوَةَ، فَقَامَتْ عَلَيْهَا وَنَظَرَتْ هَلْ تَرَى أَحَدًا، فَلَمْ تَرَ أَحَدًا، فَفَعَلَتْ ذَلِكَ سَبْعَ مَرَّاتٍ -قَالَ ابْنُ عَبَّاسٍ: قَالَ النَّبِيُّ - ﷺ -: «فَذَلِكَ سَعْي النَّاسِ بَيْنَهُمَا». - فَلَمَّا أَشْرَفَتْ عَلَى المَرْوَةِ سَمِعَتْ صَوْتًا، فَقَالَتْ: صَهٍ. تُرِيدَ نَفْسَهَا، ثُمَّ تَسَمَّعَتْ، فَسَمِعَتْ أَيْضًا، فَقَالَتْ: قَدْ أَسْمَعْتَ، إِنْ كَانَ عِنْدَكَ غِوَاثٌ. فَإِذَا هِيَ بِالْمَلَكِ، عِنْدَ مَوْضِعِ زَمْزَمَ، فَبَحَثَ بِعَقِبِهِ -أَوْ قَالَ: بِجَنَاحِهِ- حَتَّى ظَهَرَ المَاءُ، فَجَعَلَتْ تُحَوِّضُهُ وَتَقُولُ بِيَدِهَا هَكَذَا، وَجَعَلَتْ تَغْرِفُ مِنَ المَاءِ في سِقَائِهَا، وَهْوَ يَفُورُ بَعْدَ مَا تَغْرِفُ -قَالَ ابْنُ عَبَّاسٍ: قَالَ النَّبِيُّ - ﷺ -: «يَرْحَمُ الله أُمَّ إِسْمَاعِيلَ لَوْ تَرَكَتْ زَمْزَمَ -أَوْ قَالَ لَوْ لَمْ تَغْرِفْ مِنَ المَاءِ- لَكَانَتْ زَمْزَمُ عَيْنًا مَعِينًا». -قَالَ: فَشَرِبَتْ وَأَرْضَعَتْ وَلَدَهَا، فَقَالَ لَهَا المَلَكُ: لَا تَخَافُوا الضَّيْعَةَ، فَإِنَّ هَا هُنَا بَيْتَ اللهِ، يَبْنِي هَذَا الْغُلَامُ، وَأَبُوهُ، وَإِنَّ اللهَ لَا يُضِيعُ أَهْلَهُ. وَكَانَ الْبَيْتُ مُرْتَفِعًا مِنَ الأَرْضِ كَالرَّابِيَةِ، تَأْتِيهِ السُّيُولُ فَتَأْخُذُ عَنْ يَمِينِهِ وَشِمَالِهِ، فَكَانَتْ كَذَلِكَ، حَتَّى مَرَّتْ بِهِمْ رُفْقَةٌ مِنْ جُرْهُمَ -أَوْ أَهْلُ بَيْتٍ مِنْ جُرْهُمَ- مُقْبِلِينَ مِنْ طَرِيقِ كَدَاءٍ فَنَزَلُوا فِي أَسْفَلِ مَكَّةَ، فَرَأَوْا طَائِرًا عَائِفًا. فَقَالُوا: إِنَّ هَذَا الطَّائِرَ لَيَدُورُ عَلَى مَاءٍ، لَعَهْدُنَا بِهَذَا الوَادِي وَمَا فِيهِ مَاءٌ، فَأَرْسَلُوا جَرِيًّا -أَوْ جَرِيَّيْنِ- فَإِذَا هُمْ بِالْمَاءِ،","vol":"19","page":385},{"text":"فَرَجَعُوا فَأَخْبَرُوهُمْ بِالْمَاءِ، فَأَقْبَلُوا، قَالَ: وَأُمُّ إِسْمَاعِيلَ عِنْدَ الْمَاءِ، فَقَالُوا: أَتَأْذَنِينَ لَنَا أَنْ نَنْزِلَ عِنْدَكِ؟ فَقَالَتْ: نَعَمْ، وَلَكِنْ لَا حَقَّ لَكُمْ في الْمَاءِ. قَالُوا: نَعَمْ. قَالَ ابْنُ عَبَّاسٍ: قَالَ النَّبِيُّ - ﷺ -: «فَأَلْفَى ذَلِكَ أُمَّ إِسْمَاعِيلَ، وَهْيَ تُحِبُّ الإِنْسَ» فَنَزَلُوا وَأَرْسَلُوا إِلَى أَهْلِيهِمْ، فَنَزَلُوا مَعَهُمْ حَتَّى إِذَا كَانَ بِهَا أَهْلُ أَبْيَاتٍ مِنْهُمْ، وَشَبَّ الغُلَامُ، وَتَعَلَّمَ العَرَبِيَّةَ مِنْهُمْ، وَأَنْفَسَهُمْ وَأَعْجَبَهُمْ حِينَ شَبَّ، فَلَمَّا أَدْرَكَ زَوَّجُوهُ امْرَأَةً مِنْهُمْ، وَمَاتَتْ أُمُّ إِسْمَاعِيلَ، فَجَاءَ إِبْرَاهِيمُ، بَعْدَ مَا تَزَوَّجَ إِسْمَاعِيلُ يُطَالِعُ تَرِكَتَهُ، فَلَمْ يَجِدْ إِسْمَاعِيلَ، فَسَأَلَ امْرَأَتَهُ عَنْهُ فَقَالَتْ: خَرَجَ يَبْتَغِي لَنَا. ثُمَّ سَأَلَهَا عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ فَقَالَتْ: نَحْنُ بِشَرٍّ، نَحْنُ فِي ضِيقٍ وَشِدَّةٍ. فَشَكَتْ إِلَيْهِ. قَالَ: فَإِذَا جَاءَ زَوْجُكِ فَاقْرَئِي ﵇، وَقُولِي لَهُ: يُغَيِّرْ عَتَبَةَ بَابِهِ. فَلَمَّا جَاءَ إِسْمَاعِيلُ، كَأَنَّهُ آنَسَ شَيْئًا، فَقَالَ: هَلْ جَاءَكُمْ مِنْ أَحَدٍ؟ قَالَتْ: نَعَمْ، جَاءَنَا شَيْخٌ كَذَا وَكَذَا، فَسَأَلَنَا عَنْكَ فَأَخْبَرْتُهُ، وَسَأَلَنِي كَيْفَ عَيْشُنَا، فَأَخْبَرْتُهُ أَنَّا فِي جَهْدٍ وَشِدَّةٍ. قَالَ: فَهَلْ أَوْصَاكِ بِشَيْءٍ؟ قَالَتْ: نَعَمْ، أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ السَّلَامَ، وَيَقُولُ غَيِّرْ عَتَبَةَ بَابِكَ. قَالَ: ذَاكِ أَبِي وَقَدْ أَمَرَنِي أَنْ أُفَارِقَكِ الْحَقِي بِأَهْلِكِ. فَطَلَّقَهَا، وَتَزَوَّجَ مِنْهُمْ أُخْرَى، فَلَبِثَ عَنْهُمْ إِبْرَاهِيمُ مَا شَاءَ الله ثُمَّ أَتَاهُمْ بَعْدُ، فَلَمْ يَجِدْهُ، فَدَخَلَ عَلَى امْرَأَتِهِ، فَسَأَلَهَا عَنْهُ. فَقَالَتْ: خَرَجَ يَبْتَغِي لَنَا. قَالَ: كَيْفَ أَنْتُمْ؟ وَسَأَلَهَا عَنْ عَيْشِهِمْ، وَهَيْئَتِهِمْ. فَقَالَتْ: نَحْنُ بِخَيْرٍ وَسَعَةٍ. وَأَثْنَتْ عَلَى اللهِ. فَقَالَ: مَا طَعَامُكُمْ؟ قَالَتِ: اللَّحْمُ. قَالَ: فَمَا شَرَابُكُمْ؟ قَالَتِ: المَاءُ. فَقَالَ: اللَّهُمَّ بَارِكْ لَهُمْ فِي اللَّحْمِ وَالْمَاءِ. قَالَ النَّبِيُّ - ﷺ -: «وَلَمْ يَكُنْ لَهُمْ يَوْمَئِذٍ حَبٌّ، وَلَوْ كَانَ لَهُمْ دَعَا لَهُمْ فِيهِ». قَالَ: فَهُمَا لَا يَخْلُو عَلَيْهِمَا أَحَدٌ بِغَيْرِ مَكَّةَ إِلاَّ لَمْ يُوَافِقَاهُ. قَالَ: فَإِذَا جَاءَ زَوْجُكِ فَاقْرَئِى ﵇، وَمُرِيهِ: يُثْبِتُ عَتَبَةَ بَابِهِ، فَلَمَّا جَاءَ إِسْمَاعِيلُ قَالَ: هَلْ أَتَاكُمْ مِنْ أَحَدٍ؟ قَالَتْ: نَعَمْ، أَتَانَا شَيْخٌ حَسَنُ الْهَيْئَةِ -وَأَثْنَتْ عَلَيْهِ- فَسَأَلَنِي عَنْكَ فَأَخْبَرْتُهُ، فَسَأَلَنِي كَيْفَ عَيْشُنَا فَأَخْبَرْتُهُ، أَنَّا بِخَيْرٍ. قَالَ: فَأَوْصَاكِ بِشَيْءٍ؟ قَالَتْ: نَعَمْ، هُوَ يَقْرَأُ عَلَيْكَ السَّلَامَ، وَيَأْمُرُكَ أَنْ تُثْبِتَ عَتَبَةَ بَابِكَ. قَالَ: ذَاكِ أَبِي، وَأَنْتِ العَتَبَةُ، أَمَرَنِي أَنْ أُمْسِكَكِ. ثُمَّ لَبِثَ عَنْهُمْ مَا شَاءَ الله، ثُمَّ جَاءَ بَعْدَ ذَلِكَ، وَإِسْمَاعِيلُ يَبْرِي نَبْلًا لَهُ تَحْتَ دَوْحَةٍ قَرِيبًا مِنْ زَمْزَمَ، فَلَمَّا رَآهُ قَامَ إِلَيْهِ، فَصَنَعَا كَمَا يَصْنَعُ الوَالِدُ بِالْوَلَدِ وَالْوَلَدُ بِالْوَالِدِ، ثُمَّ قَالَ: يَا","vol":"19","page":386},{"text":"إِسْمَاعِيلُ، إِنَّ اللهَ أَمَرَنِي بِأَمْرٍ. قَالَ: فَاصْنَعْ مَا أَمَرَكَ رَبُّكَ. قَالَ: وَتُعِينُنِي؟ قَالَ: وَأُعِينُكَ. قَالَ: فَإِنَّ اللهَ أَمَرَنِي أَنْ أَبْنِي هَا هُنَا بَيْتًا. وَأَشَارَ إِلَى أَكَمَةٍ مُرْتَفِعَةٍ عَلَى مَا حَوْلَهَا. قَالَ: فَعِنْدَ ذَلِكَ رَفَعَا القَوَاعِدَ مِنَ الْبَيْتِ، فَجَعَلَ إِسْمَاعِيلُ يَأْتِي بِالْحِجَارَةِ، وَإِبْرَاهِيمُ يَبْنِي، حَتَّى إِذَا ارْتَفَعَ البِنَاءُ جَاءَ بِهَذَا الحَجَرِ فَوَضَعَهُ لَهُ، فَقَامَ عَلَيْهِ وَهْوَ يَبْنِي، وَإِسْمَاعِيلُ يُنَاوِلُهُ الحِجَارَةَ، وَهُمَا يَقُولَانِ: ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾. قَالَ: فَجَعَلَا يَبْنِيَانِ حَتَّى يَدُورَا حَوْلَ البَيْتِ، وَهُمَا يَقُولَانِ: ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾ [البقرة: ١٢٧]. [انظر: ٢٣٦٨ - فتح ٦/ ٣٩٦]\n\n٣٣٦٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ عَبْدُ المَلِكِ بْنُ عَمْرٍو قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنْ كَثِيرِ بْنِ كَثِيرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا كَانَ بَيْنَ إِبْرَاهِيمَ وَبَيْنَ أَهْلِهِ مَا كَانَ، خَرَجَ بِإِسْمَاعِيلَ وَأُمِّ إِسْمَاعِيلَ، وَمَعَهُمْ شَنَّةٌ فِيهَا مَاءٌ، فَجَعَلَتْ أُمُّ إِسْمَاعِيلَ تَشْرَبُ مِنَ الشَّنَّةِ فَيَدِرُّ لَبَنُهَا عَلَى صَبِيِّهَا حَتَّى قَدِمَ مَكَّةَ، فَوَضَعَهَا تَحْتَ دَوْحَةٍ، ثُمَّ رَجَعَ إِبْرَاهِيمُ إِلَى أَهْلِهِ، فَاتَّبَعَتْهُ أُمُّ إِسْمَاعِيلَ، حَتَّى لَمَّا بَلَغُوا كَدَاءً نَادَتْهُ مِنْ وَرَائِهِ: يَا إِبْرَاهِيمُ إِلَى مَنْ تَتْرُكُنَا؟ قَالَ: إِلَى اللهِ. قَالَتْ: رَضِيتُ بِاللهِ. قَالَ: فَرَجَعَتْ فَجَعَلَتْ تَشْرَبُ مِنَ الشَّنَّةِ وَيَدِرُّ لَبَنُهَا عَلَى صَبِيِّهَا، حَتَّى لَمَّا فَنِي المَاءُ قَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ لَعَلِّي أُحِسُّ أَحَدًا. قَالَ: فَذَهَبَتْ فَصَعِدَتِ الصَّفَا فَنَظَرَتْ وَنَظَرَتْ هَلْ تُحِسُّ أَحَدًا فَلَمْ تُحِسَّ أَحَدًا، فَلَمَّا بَلَغَتِ الوَادِيَ سَعَتْ وَأَتَتِ المَرْوَةَ فَفَعَلَتْ ذَلِكَ أَشْوَاطًا، ثُمَّ قَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ مَا فَعَلَ -تَعْنِي الصَّبِيَّ- فَذَهَبَتْ فَنَظَرَتْ، فَإِذَا هُوَ عَلَى حَالِهِ كَأَنَّهُ يَنْشَغُ لِلْمَوْتِ، فَلَمْ تُقِرَّهَا نَفْسُهَا، فَقَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ لَعَلِّي أُحِسُّ أَحَدًا، فَذَهَبَتْ فَصَعِدَتِ الصَّفَا فَنَظَرَتْ وَنَظَرَتْ فَلَمْ تُحِسَّ أَحَدًا، حَتَّى أَتَمَّتْ سَبْعًا، ثُمَّ قَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ مَا فَعَلَ، فَإِذَا هِيَ بِصَوْتٍ فَقَالَتْ: أَغِثْ إِنْ كَانَ عِنْدَكَ خَيْرٌ. فَإِذَا جِبْرِيلُ، قَالَ: فَقَالَ بِعَقِبِهِ هَكَذَا، وَغَمَزَ عَقِبَهُ عَلَى الأَرْضِ، قَالَ: فَانْبَثَقَ الْمَاءُ، فَدَهَشَتْ أُمُّ إِسْمَاعِيلَ فَجَعَلَتْ تَحْفِزُ. قَالَ: فَقَالَ أَبُو القَاسِمِ - ﷺ -: «لَوْ تَرَكَتْهُ كَانَ المَاءُ ظَاهِرًا». قَالَ: فَجَعَلَتْ تَشْرَبُ مِنَ المَاءِ، وَيَدِرُّ لَبَنُهَا عَلَى صَبِيِّهَا -قَالَ: فَمَرَّ نَاسٌ مِنْ جُرْهُمَ بِبَطْنِ الوَادِي، فَإِذَا هُمْ بِطَيْرٍ،","vol":"19","page":387},{"text":"كَأَنَّهُمْ أَنْكَرُوا ذَاكَ، وَقَالُوا: مَا يَكُونُ الطَّيْرُ إِلاَّ عَلَى مَاءٍ. فَبَعَثُوا رَسُولَهُمْ، فَنَظَرَ فَإِذَا هُمْ بِالْمَاءِ، فَأَتَاهُمْ فَأَخْبَرَهُمْ فَأَتَوْا إِلَيْهَا، فَقَالُوا: يَا أُمَّ إِسْمَاعِيلَ، أَتَأْذَنِينَ لَنَا أَنْ نَكُونَ مَعَكِ أَوْ نَسْكُنَ مَعَكِ؟ فَبَلَغَ ابْنُهَا فَنَكَحَ فِيهِمُ امْرَأَةً، قَالَ: ثُمَّ إِنَّهُ بَدَا لإِبْرَاهِيمَ فَقَالَ لأَهْلِهِ: إِنِّي مُطَّلِعٌ تَرِكَتِي. قَالَ: فَجَاءَ فَسَلَّمَ فَقَالَ: أَيْنَ إِسْمَاعِيلُ؟ فَقَالَتِ امْرَأَتُهُ: ذَهَبَ يَصِيدُ. قَالَ: قُولِى لَهُ إِذَا جَاءَ غَيِّرْ عَتَبَةَ بَابِكَ. فَلَمَّا جَاءَ أَخْبَرَتْهُ قَالَ: أَنْتِ ذَاكِ فَاذْهَبِي إِلَى أَهْلِكِ. قَالَ: ثُمَّ إِنَّهُ بَدَا لإِبْرَاهِيمَ فَقَالَ لأَهْلِهِ: إِنِّي مُطَّلِعٌ تَرِكَتِي. قَالَ: فَجَاءَ فَقَالَ: أَيْنَ إِسْمَاعِيلُ؟ فَقَالَتِ امْرَأَتُهُ: ذَهَبَ يَصِيدُ، فَقَالَتْ: أَلَا تَنْزِلُ فَتَطْعَمَ وَتَشْرَبَ؟ فَقَالَ: وَمَا طَعَامُكُمْ؟ وَمَا شَرَابُكُمْ؟ قَالَتْ: طَعَامُنَا اللَّحْمُ، وَشَرَابُنَا المَاءُ. قَالَ: اللَّهُمَّ بَارِكْ لَهُمْ فِي طَعَامِهِمْ وَشَرَابِهِمْ. قَالَ: فَقَالَ أَبُو القَاسِمِ - ﷺ -: «بَرَكَةٌ بِدَعْوَةِ إِبْرَاهِيمَ». قَالَ: ثُمَّ إِنَّهُ بَدَا لإِبْرَاهِيمَ فَقَالَ لأَهْلِهِ: إِنِّي مُطَّلِعٌ تَرِكَتِي. فَجَاءَ فَوَافَقَ إِسْمَاعِيلَ مِنْ وَرَاءِ زَمْزَمَ، يُصْلِحُ نَبْلًا لَهُ، فَقَالَ: يَا إِسْمَاعِيلُ، إِنَّ رَبَّكَ أَمَرَنِي أَنْ أَبْنِي لَهُ بَيْتًا. قَالَ: أَطِعْ رَبَّكَ. قَالَ: إِنَّهُ قَدْ أَمَرَنِي أَنْ تُعِينَنِي عَلَيْهِ. قَالَ: إِذًا أَفْعَلَ. أَوْ كَمَا قَالَ. قَالَ: فَقَامَا فَجَعَلَ إِبْرَاهِيمُ يَبْنِي، وَإِسْمَاعِيلُ يُنَاوِلُهُ الحِجَارَةَ، وَيَقُولَانِ: ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾ قَالَ: حَتَّى ارْتَفَعَ الْبِنَاءُ وَضَعُفَ الشَّيْخُ عَلَى نَقْلِ الحِجَارَةِ، فَقَامَ عَلَى حَجَرِ المَقَامِ، فَجَعَلَ يُنَاوِلُهُ الحِجَارَةَ، وَيَقُولَانِ: ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾. [البقرة: ١٢٧]. [انظر: ٢٣٦٨ - فتح ٦/ ٣٩٨]","vol":"19","page":388},{"text":"<span data-type='title' id=toc-2284>١٠ - باب</span>\n٣٣٦٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا إِبْرَاهِيمُ التَّيْمِيُّ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبَا ذَرٍّ - ﵁ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، أَيُّ مَسْجِدٍ وُضِعَ فِي الأَرْضِ أَوَّلُ؟ قَالَ: «الْمَسْجِدُ الْحَرَامُ». قَالَ: قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: «الْمَسْجِدُ الأَقْصَى». قُلْتُ: كَمْ كَانَ بَيْنَهُمَا؟ قَالَ: «أَرْبَعُونَ سَنَةً، ثُمَّ أَيْنَمَا أَدْرَكَتْكَ الصَّلَاةُ بَعْدُ فَصَلِّهْ، فَإِنَّ الْفَضْلَ فِيهِ». [٣٤٢٥ - مسلم: ٥٢٠ - فتح ٧/ ٤٠٦]\n\n٣٣٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو مَوْلَى المُطَّلِبِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - طَلَعَ لَهُ أُحُدٌ فَقَالَ: «هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ، اللَّهُمَّ إِنَّ إِبْرَاهِيمَ حَرَّمَ مَكَّةَ، وَإِنِّي أُحَرِّمُ مَا بَيْنَ لَابَتَيْهَا». رَوَاهُ عَبْدُ اللهِ بْنُ زَيْدٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر:٣٧١ - مسلم: ١٣٦٥ - فتح ٦/ ٤٠٧]\n\n٣٣٦٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ ابْنَ أَبِي بَكْرٍ أَخْبَرَ عَبْدَ اللهِ بْنَ عُمَرَ، عَنْ عَائِشَةَ - ﵃ - زَوْجِ النَّبِيِّ - ﷺ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أَلَمْ تَرَىْ أَنَّ قَوْمَكِ بَنَوُا الكَعْبَةَ اقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ؟». فَقُلْتُ: يَا رَسُولَ اللهِ، أَلَا تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ؟. فَقَالَ: «لَوْلَا حِدْثَانُ قَوْمِكِ بِالْكُفْرِ». فَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ: لَئِنْ كَانَتْ عَائِشَةُ سَمِعَتْ هَذَا مِنْ رَسُولِ اللهِ - ﷺ - مَا أُرَى أَنَّ رَسُولَ اللهِ - ﷺ - تَرَكَ اسْتِلَامَ الرُّكْنَيْنِ اللَّذَيْنِ يَلِيَانِ الحِجْرَ؛ إِلاَّ أَنَّ البَيْتَ لَمْ يُتَمَّمْ عَلَى قَوَاعِدِ إِبْرَاهِيمَ. [١٢٦ - مسلم: ١٣٣٣ - فتح ٦/ ٤٠٧] وَقَالَ إِسْمَاعِيلُ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ.\n\n٣٣٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ، أَخْبَرَنِي أَبُو حُمَيْدٍ السَّاعِدِيُّ - ﵁ - أَنَّهُمْ قَالُوا: يَا رَسُولَ اللهِ، كَيْفَ نُصَلِّي عَلَيْكَ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ». [٦٣٦٠ - مسلم: ٤٠٧ - فتح ٦/ ٤٠٧]","vol":"19","page":389},{"text":"٣٣٧٠ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ وَمُوسَى بْنُ إِسْمَاعِيلَ قَالَا: حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا أَبُو قُرَّةَ مُسْلِمُ بْنُ سَالِمٍ الهَمْدَانِي قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ عِيسَى، سَمِعَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى قَالَ: لَقِيَنِي كَعْبُ بْنُ عُجْرَةَ فَقَالَ: أَلَا أُهْدِي لَكَ هَدِيَّةً سَمِعْتُهَا مِنَ النَّبِيِّ - ﷺ -؟ فَقُلْتُ: بَلَى، فَأَهْدِهَا لِي. فَقَالَ: سَأَلْنَا رَسُولَ اللهِ - ﷺ - فَقُلْنَا: يَا رَسُولَ اللهِ كَيْفَ الصَّلَاةُ عَلَيْكُمْ أَهْلَ الْبَيْتِ؟ فَإِنَّ اللهَ قَدْ عَلَّمَنَا كَيْفَ نُسَلِّمُ. قَالَ: «قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ». [٤٧٩٧، ٦٣٥٧ - مسلم: ٤٠٦ - ٦/ ٤٠٨]\n\n٣٣٧١ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنِ المِنْهَالِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يُعَوِّذُ الحَسَنَ وَالْحُسَيْنَ وَيَقُولُ «إِنَّ أَبَاكُمَا كَانَ يُعَوِّذُ بِهَا إِسْمَاعِيلَ وَإِسْحَاقَ، أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ». [فتح ٦/ ٤٠٨]\nمعنى يزفون: يسرعون.\nذكر في الباب ثمانية أحاديث:\nأولها:\nحديث أَبِي حَيَّانَ -بالمثناة تحت- يحيى بن سعيد بن حيان التميمي، عَنْ أَبِي زُرْعَةَ هرم بن عمرو بن جرير، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أُتِيَ النَّبِيُّ - ﷺ - يَوْمًا بِلَحْمٍ فَقَالَ: \"إِنَّ الله يَجْمَعُ يَوْمَ القِيَامَةِ الأَوَّلِينَ وَالآخِرِينَ .. \" الحديث. وفيه: فَذَكَرَ حَدِيثَ الشَّفَاعَةِ، وذكر إبراهيم \"فيقولون اذْهَبُوا إِلَى مُوسَى\". وقد سلف، ثم قال: تَابَعَهُ أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -.\nقلت: أخرجها هو من حديث قتادة عنه، وروي أيضًا من حديث ابن عمر عند البخاري، ومن حديث أبي سعيد الخدري أخرجه الترمذي","vol":"19","page":390},{"text":"محسنًا، ومن حديث ابن عباس، أخرجه أبو داود الطيالسي من حديث علي بن زيد، عن أبي نضرة، عنه (^١).\nالحديث الثاني:\nحديث أحمد بن سعيد أبي عبد الله شيخ البخاري المروزي المعروف بالرباطي، مات سنة ست أو ثلاث وأربعين ومائتين، ثَنَا وَهْبُ بْنُ جَرِيرٍ، عَنْ أَبِيهِ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ -: \"يَرْحَمُ اللهُ أُمَّ إِسْمَاعِيلَ، لَوْلَا أَنَّهَا عَجِلَتْ لَكَانَت زَمْزَمُ عَيْنًا مَعِينًا\".\nوقَالَ الأَنْصَارِيُّ. أي: محمد بن عبد الله بن المثنى بن عبد الله بن أنس، مات سنة أربع عشرة أو خمس عشرة ومائتين، ثَنَا ابن جُرَيْجٍ قال: أما كَثِيرُ بْنُ كَثِيرٍ فَحَدَّثَنِي قَالَ: إِنِّي وَعُثْمَانَ بْنَ أَبِي سُلَيْمَانَ جُلُوسٌ مَعَ سَعِيدِ بْنِ جُبَيْرٍ، فَقَالَ: مَا هَكَذَا حَدَّثَنِي ابن عَبَّاسٍ، ولكنه قَالَ: أَقْبَلَ إِبْرَاهِيمُ بِإِسْمَاعِيلَ وَأُمِّهِ وَهْيَ تُرْضِعُهُ، مَعَهَا شَنَّةٌ. لَمْ يَرْفَعْه.\nوهذا التعليق رواه أبو نعيم الحافظ عن فاروق بن عبد الكبير: حدثنا أبو خالد عبد العزيز بن معاوية القرشي عنه به، وقال: ذكره البخاري عنه بلا رواية\" وعثمان هذا هو ابن سليمان بن محمد بن جبير بن مطعم بن عدي بن نوفل بن عبد مناف. وفيهم من نسبه إلى أبي سليمان جبير بن مطعم.\n_________\n(^١) حديث أنس سيأتي برقم (٤٤٧٦) كتاب التفسير، باب ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾. وحديث ابن عمر سيأتي برقم (٤٧١٨) كتاب: التفسير، باب: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾، وحديث أبي سعيد عند الترمذي برقم (٣١٤٨)، (٣٦١٥) وقال: هذا حديث حسن صحيح، وحديث ابن عباس عند أبي داود الطيالسي في \"مسنده\" ٤/ ٤٣٠ (٢٨٣٤).","vol":"19","page":391},{"text":"ثم قال البخاري: وَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ أَيُّوبَ السَّخْتِيَانِيِّ، وَكَثِيرِ بْنِ كَثِيرِ بْنِ المُطَّلِبِ بْنِ أَبِي وَدَاعَةَ -يَزِيدُ أَحَدُهُمَا عَلَى الآخَرِ- عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ ابن عَبَّاسٍ: أَوَّلَ مَا اتَّخَذَ النِّسَاءُ المِنْطَقَ مِنْ قِبَلِ أُمِّ إِسْمَاعِيلَ، اتَّخَذَتْ مِنْطَقًا لَتُعَفيَ أَثَرَهَا عَلَى سَارَةَ، ثُمَّ جَاءَ بِهَا إِبْرَاهِيمُ وَبِابْنِهَا إِسْمَاعِيلَ وَهْيَ تُرْضِعُهُ حَتَّى وَضَعَهُمَا عِنْدَ البَيْتِ.\nفذكر قصة زمزم بطولها وبناء البيت.\nثم ساقه أيضًا من حديث إبراهيم بن نافع، عن كثير بن كثير، عن سعيد، عن ابن عباس مطولًا.\nوأخرجه النسائي عن أحمد بن سعيد شيخ البخاري، عن وهب بن جرير، عن أبيه، عن أيوب، عن سعيد بن جبير، عن ابن عباس، عن أبي بن كعب.\nورواه أيضًا عن أبي داود سليمان بن سعيد، عن علي بن المديني، عن وهب به، وفيه: قلت لأبي: حماد لا يذكر أبي بن كعب، ولا يرفعه، قال: أنا أحفظه كذا، كذا حدثني به أيوب، قال وهب: وثنا حماد بن زيد، عن أيولب، عن عبد الله بن سعيد، عن أبيه، عن ابن عباس نحوه، ولم يذكر أبيًّا، ولم يرفعه.\nقال وهب: فأتيت سلام بن أبي مطيع فحدثني بهذا الحديث، عن حماد بن زيد، عن أيوب، عن عبد الله بن سعيد فرد ذلك ردًّا شديدًا، ثم قال لي: فأبوك ما يقول؟ قلت: أبي يقول: أيوب عن سعيد، فقال: العجب، والله ما يزال الرجل من أصحابنا الحافظ قد غلط، إنما هو أيوب، عن عكرمة بن خالد عن سعيد بن جبير (^١). وقال\n_________\n(^١) \"السنن الكبرى\" ٥/ ٩٩ (٨٣٧٦ - ٨٣٧٨).","vol":"19","page":392},{"text":"أبو مسعود: رأيت جماعة اختلفوا على وهب بن جرير في هذا الإسناد.\nقال الجياني: لم يذكر أبو مسعود إلا هذا، وأنا أذكر ما انتهى إليَّ من الخلاف على وهب وعلى غيره في هذا الإسناد: قد رواه عن حجاج، عن وهب (^١) به بزيادة أبي بن كعب، ثم رواه من طريق البخاري بإسقاطه، ورواه علي بن المديني عنه بإثباته.\nورواه حماد بن زيد عن أيوب فلم يذكره ولا رسول الله - ﷺ -، ورواه ابن علية عن أيوب فقال: نبئت عن سعيد بن جبير، عن ابن عباس قال: [أول] (^٢) من سعى بين الصفا والمروة .. الحديث بطوله نحوًا مما رواه معمر، عن أيوب، عن سعيد، وفيه قصة زمزم، ورواه سلام بن أبي مطيع، عن أيوب، عن عكرمة بن خالد، لم يذكر ابن جبير (^٣).\nقال أبو علي: فكيف يصح هذا، وفيه من الخلاف ما عرفت، فنقول: إذا ميزه الناظر ميز منه ما ميزه البخاري، وحكم بصحته، وعلم أن الخلاف الظاهر فيه إنما يعود إلى وفاق، وأنه لا يدفع بعضه بعضًا، فأما من أوقفه فقليل، والذين أسندوه أئمة حفاظ، وكذلك من أسقط من سنده أُبيًّا لا يوهنه. والحديث إذا اتصل إلى ابن عباس، وكان محفوظًا، فلا نبالي من رواه عنه ابن عباس، ولا يعد مرسلًا، وأما من أسقط عبد الله بن سعيد فليس بشيء، قد صح أن أيوب رواه عنه، عن أبيه، وقد أتى به في الإسناد حماد بن زيد، وجرير بن حازم، قال ابن علية، عن أيوب: نبئت عن سعيد. فهذا يصح أن أيوب إنما أخذه من عبد الله بن سعيد عن أبيه، وإنما كان يسقط\n_________\n(^١) في الأصل (ابن وهب)، والمثبت من (ص ١) وهو الصواب.\n(^٢) ليست في الأصول، وأثبتناها من \"تقييد المهمل\" ٢/ ٦٥٠.\n(^٣) \"تقييد المهمل\" ٢/ ٦٤٨ - ٦٥٠.","vol":"19","page":393},{"text":"وهب في بعض الأحايين، ويسوقه معنعنًا على سبيل التخفيف وتقريب الإسناد، وكان أحمد بن سعيد يحدث به على الوجهين بسقوطه وإثباته، وأما إنكار سلام أن يكون مخرج الحديث عن سعيد رواية عن عكرمة فلا يلتفت إليه؛ لأنه ليس من جِمال (المحامِل) (^١) (^٢).\nإذا تقرر ذلك فالكلام عليه من وجوه:\nأحدها:\n(شنة): القربة البالية.\nومعنى: (تعفي أثرها): تسحب (طرف) (^٣) الثوب على التراب وذلك أن سارة أبطأها الولد، فوهبت هاجر لإبراهيم، فلما ولدت إسماعيل قالت: لا تساكني في بلد، فكانت هاجر أول من خفضت من النساء، كما أن زوجها أول من اختتن من الرجال وأول امرأة جرت ذيلها وأول امرأة ثقبت أذناها، وذلك أن سارة غضبت عليها، فحلفت أن تقطع ثلاثة أعضاء من أعضائها، فأمرها إبراهيم أن تبر قسمها بثقب أذنيها وخفاضها.\nقال ابن أبي زيد في \"نوادره\": فصارت سنة في النساء، فلما خفضت، ورأت الدم سترته بذيلها، فمن ثم أرخى النساء ذيولهن.\nوالجراب: الأفصح كسر جيمه كما سلف، والدوحة: الشجرة العظيمة، والسقاء: إهاب فيه ماء، والقربة التي يستقى فيها، وفي رواية: (شنة) أي: حلقة.\n_________\n(^١) في الأصول: المحابر، والمثبت من \"التقييد\".\n(^٢) \"تقييد المهمل\" ٢/ ٦٥٣ - ٦٥٧.\n(^٣) من (ص ١).","vol":"19","page":394},{"text":"ومعنى (قفى إبراهيم): ولَّى، ذكره الهروي في تفسير قوله - ﵇ -: \"أنا المقفي \" (^١) أي: المولي (^٢)، ومعنى: (نفد ما في السقاء): فرغ، و(عطشت): بكسر الطاء، وكذا (عطش ابنها)، ومعنى (يتلوى): يتمرغ ويتقلب. وقال ابن التين: يتقلب ظهرًا لبطن، واللوى: وجع في البطن، ومعنى: (يتلبط) -بالباء الموحدة قبل الطاء-: ينصرع، وقيل: تحير.\nوقال الداودي: هو أن يحرك شفتيه ولسانه كأنه يموت. قال الخليل: لبط فلان بفلان الأرض إذا صرعه صرعًا عنيفًا (^٣). وقال ابن دريد: اللبط باليد والخبط بالرجل (^٤). وقوله: (يتلوى أو قال: يتلبط) هو شك من الراوي في أيهما وقع. قال الدارقطني: والتبلط أكثر.\nوقال القزاز: معناهما واحد أي: يتضرب، (يتلوى) (^٥) في الأرض.\n(فهبطت) بفتح الباء. وفيه أصل مشروعية السعي بين الصفا والمروة كما نطق به الشارع.\nو(صَه): -بفتح الصاد وسكون الهاء: من أسماء السكوت، (تريد نفسها) لتسمع ما فيه فَرَج.\nو(الغواث) بضم الغين، كذا ضبطه الدمياطي، وضبطه ابن التين بفتحها، قال: قيل: وليس من الأصوات ما يقال بفتح الفاء غيره،\n_________\n(^١) رواه ابن حبان في \"صحيحه\" ١٦/ ١١٨ - ١٢٠ (٧١٦٢)، والطبراني ١٨/ ٤٦ - ٤٧ (٨٣) من حديث عوف بن مالك الأشجعى.\n(^٢) انظر \"النهاية في غريب الحديث\" ٤/ ٩٤.\n(^٣) \"العين\" ٧/ ٤٣١.\n(^٤) \"جمهرة اللغة\" ١/ ٣٦٠.\n(^٥) في الأصل (يلتوى)، والمثبت من (ص ١).","vol":"19","page":395},{"text":"قال: ويجوز ضمه. وقال ابن الجوزي: قال لنا ابن الخشاب بالفتح، والغياث: بالكسر من الإغاثة (^١). قال ابن الأثير: وروي غواث بالضم والكسر وهما أكثر ما يجيء في الأصوات كالنباح والنداء، والفتح فيهما شاذ (^٢). وقال القاضي: الفتح للأصيلي والضم لأبي ذر (^٣). والبحث: طلب الشيء في التراب، وكأنه حفر بطرف رجله.\nوقوله: (فبحث بعقبه أو قال: بجناحه) الظاهر أنه شك من الراوي وذكر في الحديث الآخر: (فانبثق الماء) أي: نبع وخرج. و(تحوضه): تجعله حوضًا؛ لئلا يذهب الماء. و(يفور): ينبع، مثل قوله تعالى: ﴿وَفَارَ التَّنُّورُ﴾ [هود: ٤٠] ولا شك أن إجراء زمزم كان إنعامًا محضًا لم يشبه كسب البشر، فلما دخل الحرص وقفت تلك النعمة ووكلت إلى تدبيرها.\nوأفاد الزمخشري في \"ربيعه\" (^٤) أنها أنبطت قبل لآدم، حتى انقطعت زمن الطوفان أيضًا، ثم لإسماعيل.\nوقوله: (\"يرحم الله أم إسماعيل\"). إنما يبتدأ بالدعاء للمذكور أو المخاطب؛ إكرامًا له؛ لقوله: ﴿عَفَا الله عَنْكَ لِمَ أَذِنْتَ لَهُمْ﴾ [التوبة: ٤٣].\nوقوله: (\"لو تركته لكان عينا معينا\") أي: يجري على وجه الأرض. وفيه جواز قول المرء: لو لم يكن كذا كان كذا، وسيأتي له باب (^٥).\n_________\n(^١) انظر \"غريب الحديث\" لابن الجوزي ٢/ ١٦٥.\n(^٢) \"النهاية في غريب الحديث\" ٣/ ٣٩٢.\n(^٣) \"مشارق الأنوار\" ٢/ ١٣٩ - ١٤٠.\n(^٤) تمام اسمه: \"ربيع الأبرار ونصوص الأخبار\" انظر \"كشف الظنون\" ١/ ٨٣٢.\n(^٥) سيأتي في كتاب: التمني، باب ما يجوز من اللو.","vol":"19","page":396},{"text":"و(الضيعة): الضياع، والرابية: المكان المرتفع.\nوقوله: (مقبلين من طريق كداء فنزلوا في أسفل مكة) كذا ضبطه الدمياطي خطأ بالضم، وصرح به ابن الجوزي حيث قال: الفتح والمد: أعلى مكة، والضم والكسر: أسفلها (^١)، وهو المراد هنا؛ لأنه قال: (فنزلوا أسفل مكة) وهو موضع يخرج منه من مكة إلى اليمن.\nالوجه الثاني:\n(جرهم): هو ابن قحطان بن عابر بن شالح بن أرفخشد بن سام بن نوح، والطير العائف -بالعين المهملة-: هو الذي يتردد ويحوم حول الماء ولا يبرح، قاله الخليل (^٢)، ورجل عائف: يتكهن، والعائف: الذي يعرف مواضع الماء من الأرض.\nوقوله: (فأرسلوا جريا أو جريين). يريد: الرسول والوكيل، وقيل: الأجير. وقوله: (وأنفسهم) هو بفتح الفاء، مثل قوله عقبه: (وأعجبهم).\nفائدة:\nسارة هي ابنة عمه توبيل بن ناحور، وقيل: هي بنت هاران الأكبر بن ناحور، وقول ابن قتيبة وغيره أن سارة هي بنت هارن بن تارح (^٣) فغير جيد؛ لأن الله تعالى حرم نكاح بنت الأخ على لسان نوح، وكان إسماعيل مرسلًا أرسل إلى أخواله من جرهم، وإلى العماليق الذين كانوا بأرض الحجاز، فآمن بعض وكفر آخرون. قال ابن قتيبة: عاش مائة وسبعة وثلاثين سنة، ودفن مع أمه بالحجر (^٤).\n_________\n(^١) \"غريب الحديث\" لابن الجوزي ٢/ ٢٨٣.\n(^٢) \"العين\" ٢/ ٢٦٠ مادة (عيف).\n(^٣) في \"المعارف\" ص ٣١: هاران بن تارخ.\n(^٤) \"المعارف\" ص ٣٤.","vol":"19","page":397},{"text":"الثالث:\nقال السهيلي: التي أمره أبوه بطلاقها اسمها جداء بنت سعد، والتي أمره بإمساكها اسمها السيدة، وقيل: عاتكة، وقيل سامة بنت مهلهل (^١). وعند ابن سعد: أم ولد إسماعيل رعلة بنت مضاض بن عمرو الجرهمي (^٢).\nوعند الكلبي: رعلة بنت يعرب بن يشجب بن لوذان بن جرهم. وعند الجواني: هالة بنت الحارث بن مضاض، ويقال: سلمى، ويقال (الحنفاء) (^٣).\nالرابع:\nأول من نطق بالعربية إسماعيل، أخرجه الحاكم في \"مستدركه\" وقال: صحيح الإسناد (^٤). وذكر ابن إسحاق، عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن أبي ذر مرفوعًا: أنه أول من كتب بالعربية.\nقال أبو عمر: هو أصح من رواية من روى أنه أول من تكلم بها.\nوفي \"أدب الكاتب\" للنحاس من حديث على بإسناده مرفوعًا: \"أول من أنطق الله لسانه بالعربية المبينة إسماعيل وهو ابن أربع عشرة سنة\". وأثنى أبو عبيدة على إسناده، وذكر أبو عمر له متابعًا في كتاب \"القصد والأمم\".\nوقال ابن سعد: أخبرنا الأسلمي، عن غير واحد من أهل العلم أن إسماعيل ألهم من يوم ولد لسان العرب (^٥).\n_________\n(^١) \"الروض الأنف\" ١/ ١٧.\n(^٢) \"طبقات ابن سعد\" ١/ ٥١.\n(^٣) في الأصل: (الخيفاء) والمثبت من (ص ١)، وهو ما جاء في \"الفتح\" ٦/ ٤٠٥.\n(^٤) \"المستدرك\" ٢/ ٥٥٢ - ٥٥٣ عن ابن عباس موقوفًا.\n(^٥) \"طبقات ابن سعد\" ١/ ٥٠ - ٥١.","vol":"19","page":398},{"text":"وقال هشام بن محمد: قال الشرقي: عربية إسماعيل أفصح من عربية يعرب بن قحطان. وقال النحاس: عربية إسماعيل هي التي نزل بها القرآن. وأما عربية حمير وبقايا جرهم فغير هذِه العربية المبينة وليست فصيحة. وعن أبي عمرو بن العلاء قال: أول من فتق الله لسانه بالعربية المبينة إسماعيل، قال أبو عمر: لا يصح غير هذا. وفي \"الوشاح\" لابن دريد: أول من تكلم بالعربية القديمة يعرب بن قحطان ثم إسماعيل.\nالخامس:\nالعتبة -بفتح الباء-: أسكفة الباب، قاله ابن التين.\nوقوله: (فلما جاء إسماعيل) كأنه آنس شيئًا، أي: أحس، مثل: ﴿فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا﴾ [النساء: ٦]. أي: علمتم.\nوقوله: (في ضيق وشدة). وقال ابن التين فأخبرته: أنا في جهد قال: والجهد: بضم الجيم عند الشعبي؛ لأنه من الفتنة، وعند غيره هو بالفتح.\nوقوله: (كأنه ينشغ للموت) هو بنون ثم بشين معجمة، والنشغ -بإسكان الشين المعجمة وبالغين المعجمة-: الشهيق، وعلو النفَس الصُّعَداء حتى يكاد يبلغ به الغشي.\nقال ابن فارس: هو مثل الشهيق عند الشوق من شدة ما يرد عليه منه (^١). وقيل: معناه: يمتص بفيه. من نشغت الصبي دواء انتشغه.\nوقال ابن التين: هو مثل الشهيق عند الموت، ويقال: الناشغ: الذي يحفى بعد جهد. وقيل: هو الشهيق من ناحية الصدر حتى يبلغ الغشي.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٨٦٧ مادة [نشغ].","vol":"19","page":399},{"text":"وروى أبو أيوب عن الأصمعي: نشغه بالغين وبالعين، إذا أوجر الصبي.\nوعند ابن فارس: هو بالعين غير والمعجمة) (^١) إذا أوجره. وفي الحديث: \"لا تعجلوا بتغطية وجه الميت حتى ينشع\" (^٢). قال الأصمعي: النشغات عند الموت فوقات خفيات.\nالسادس:\nقوله: (فقال: يا إسماعيل إن ربك أمرني أن أبني له بيتًا. قال: أطع ربك. قال: إنه أمرني أن تعينني عليه قال: إذًا أفعل أو كما قال). وقال في الحديث قبله: (يا إسماعيل إن الله أمرني بأمر. قال: فاصنع ما أمرك به ربك. قال: وتعينني؟ قال: وأعينك).\nلا مخالفة بين هذا وبين الأول، وقال ابن التين: انظر هل يحتمل أن يقال: أمره الله أن يعينه بعد ذلك، فيكون هذا الحديث الآخر متأخر بعد الأول؟ قلت: يجوز أن يكون طلب منه الإعانة أولًا فأجاب، ثم أخبره ثانيًا أن الله أمره بها.\nخاتمة:\nأول من بني البيت آدم أو شيث أو الملائكة، وقال ابن هشام في \"تيجانه\": معناه: نصب؛ لأن عليه نصبت الدنيا، ثم بناه إبراهيم، ثم قريش، ثم ابن الزبير، ثم الحجاج، وقيل: إن جرهمًا بنته مرة أو مرتين. وقيل: إنه لم يكن بناءً وإنما كان إصلاحًا.\n_________\n(^١) وفي (ص ١): بالغين المعجمة. وهو في \"مجمل اللغة\" ٣/ ٨٦٧ بالعين المهملة: النشوع: الوجور.\n(^٢) ذكره ابن الأثير في \"النهاية في غريب الحديث\" ٥/ ٥٨ نقلًا عن الهروي في \"الغريبين\".","vol":"19","page":400},{"text":"الحديث الثالث:\nحديث أبي ذر قُلْتُ: يَا رَسُولَ اللهِ، أَيُّ مَسْجِدٍ وُضِعَ فِي الأَرْضِ أَوَّلُ؟ قَالَ: \"الْمَسْجِدُ الحَرَامُ\". قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: \"الْمَسْجِدُ الأقْصَى\". قُلْتُ: كَمْ بَيْنَهُمَا؟ قَالَ: \"أَرْبَعُونَ سَنَةً، ثُمَّ أَيْنَمَا أَدْرَكَتْكَ بَعْدُ الصَّلَاةُ فَصَلِّهْ، فَإِن الفَضْلَ فِيهِ\" ..\nهذا الحديث يأتي قريبًا في باب: ووهبنا لداود سليمان، وأخرجه مسلم أيضًا، قال الخطابي: يشبه أن يكون المسجد الأقصى أول ما وضع، بناه بعض أولياء الله قبل داود وسليمان ثم بنياه وزادا فيه وسعاه فأضيف لهما بناؤه؛ لأن المسجد الحرام بناه إبراهيم، وبينه وبين داود وسليمان عدة من الأنبياء: ابنه إسحاق، ويعقوب، ويوسف، وموسى، ومدة أعمارهم أضعاف أربعين سنة، فوجه الحديث ما قلناه. وقد ينسب هذا المسجد إلى إيليا، فيحتمل أن يكون هو بانيه أو غيره، ولست أحقق لم أضيف إليه (^١).\nقال ابن حبان في \"صحيحه\" لما أخرجه: هذا فيه دحض لقول من زعم أن بين إسماعيل وداود ألف سنة (^٢). واعترضه الضياء الحافظ فقال: وجه هذا الحديث أن هذين المسجدين وضعا قريبًا ثم خربا ثم بنت. وقال القرطبي: يرتفع الإشكال بأن يقال: إن الآية الكريمة والحديث لا يدلان على أن إبراهيم وسليمان ابتدءا وضعهما، بل كان تجديدًا لما أسسه غيرهما (^٣).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٤٢ - ١٥٤٣.\n(^٢) \"صحيح ابن حبان\" ١٤/ ١٢٠.\n(^٣) ورد في هامش الأصل: قد استشكل جماعة هذا الحديث فيقولون: معلوم أن سليمان بن داود هو الذي بنى المسجد الأقصى، وبينه وبين إبراهيم أكثر من ألف =","vol":"19","page":401},{"text":"وقد روي أن أول من بني البيت آدم، وعلى هذا فيجوز أن يكون غيره من ولده رفع بيت المقدس بعده بأربعين عامًا (^١)، وبنحوه ذكره ابن الجوزي وغيره، ويوضحه ما ذكر ابن هشام في \"تيجانه\" أن آدم لما بنى البيت أمره جبريل بالمسير إلى بيت المقدس وأن يبنيه فبناه ونسك فيه.\nويؤيده أيضًا ما رواه خالد بن عرعرة قال: سأل رجل عليًّا - ﵁ - عن ﴿أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ﴾ الآية [آل عمران: ٩٦] أهو أول بيت بني في الأرض؟ قال: لا كان نوح قبله، وكان في البيوت، وكان إبراهيم قبله وكان في البيوت، ولكنه أول بيت وضع فيه البركة والهدى، ومن دخله كان آمنًا (^٢). وظاهره أن الوضع غير البناء.\nفصل:\nفي \"تاريخ بيت المقدس\" للكنجي عن أبي عمرو الشيباني أن علي بن أبي طالب - ﵁ - قال: كانت الأرض ماء فبعث الله ريحًا فمسحت الأرض مسحًا فظهرت على الأرض زبدة، فقسمها الله أربع قطع، فخلق من قطعة مكة ومن الثانية المدينة ومن الثالثة بيت المقدس .. الحديث.\nوفي \"فضائله\" أيضًا للواسطي من حديث ابن لهيعة عن يزيد، عن عطاء، عن عائشة - ﵂ - أن مكة خلقها الله تعالى وحفها\n_________\n= عام، وجوابه: إنما كان لسليمان من الأقصى تجديده لا تأسيسه، والذي أسسه هو يعقوب بن إسحاق صلى الله عليهما وسلم بعد بناء إبراهيم بهذا المقدار، كذا رأيته في كلام ابن قيم الجوزية في \"الهدي\" وكذا سمعت من جماعة من مشايخي في القاهرة. والله أعلم.\n(^١) \"المفهم\" ١/ ١١٥.\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٣٥٤ (٧٤٢١)، وابن أبي حاتم ٣/ ٧٠٨ (٣٨٢٩).","vol":"19","page":402},{"text":"بالملائكة قبل أن يخلق شيئًا من الأرض كلها بألف عام، ووصلها بالمدينة، ووصل المدينة ببيت المقدس، ثم خلق الأرض كلها بعد بألف عام، فعلى هذا تكون الأيام التي خلقت فيها السموات والموجودات كل يوم منها ألف سنة، على ما رجحه واحتج له ابن حزم، فيكون بين خلق البيت وخلق المسجد الأقصى هذا المقدار من سني الدنيا.\nوقد يخدش فيه قول أبي ذر: (أي مسجد وضع في الأرض أول) وقد يراد موضع يوضع، وقول صاحب \"التاريخ\": روي عن كعب الحبر أن سليمان بني بيت المقدس على أساس قديم كان أسسه سام بن نوح لا يدفع ذلك.\nفصل:\nفي النسائي بإسناد حسن عن عبد الله بن عمر مرفوعًا أن سليمان لما بني بيت المقدس سأل الله -﷿- خلالًا ثلاثة: حكمًا يصادف حكمه فأوتيه، وملكًا لا ينبغي لأحد من بعده فأوتيه، فلما فرغ من بنائه سأل الله ألا يأتيه أحد لا ينهزه إلا الصلاة فيه أن يخرجه من خطئيته كيوم ولدته أمه (^١).\nفصل:\nوذكر أبو بكر محمد بن أحمد الواسطي في \"تاريخ بيت المقدس\" أن سليمان اشترى أرضه بسبعة قناطير ذهبًا.\nفصل:\nقيل له: الأقصى؛ لبعد المسافة بينه وبين الكعبة، وقيل: لأنه لم\n_________\n(^١) \"سنن النسائي\" ٢/ ٣٤.","vol":"19","page":403},{"text":"يكن وراءه موضع عبادة، وقيل: لبعده عن الأقذار والخبائث فإنه مقدس أي: مطهر.\nفصل:\nقوله: (أي مسجد وضع أول) أي: للصلاة، وهو من خصائص هذِه الأمة؛ لأن من كان قبلها كانوا لا يصلون إلا في موضع تيقنوا طهارته، ونحن خصصنا بجوازها في كل الأرض إلا ما تيقنا نجاسته وباشرناها.\nالحديث الرابع:\nحديث أنس - ﵁ - في أحد وتحريم مكة والمدينة.\nسلف في الجهاد (^١) وغيره، ورواه عبد الله بن زيد عن النبي - ﷺ -، تقدم أيضًا في البيوع (^٢).\nالحديث الخامس:\nحديث عائشة - ﵂ - في رد الكعبة على القواعد. سلف في الحج (^٣)، وفيه: (ابن أبي بكر) وهو عبد الله بن محمد بن أبي بكر أخو القاسم، قتل بالحرة. وقوله: آخره (وقال إسماعيل: عبد الله بن محمد بن أبي بكر)، وهذا أخرجه في التفسير عن إسماعيل بن أبي أويس متصلًا (^٤).\n_________\n(^١) سلف برقم (٢٨٨٩) باب: الخدمة في الغزو.\n(^٢) سلف برقم (٢١٢٩) باب: بركة صاع النبي - ﷺ -.\n(^٣) سلف برقم (١٥٨٣) باب: فضل مكة وبنيانها.\n(^٤) سيأتي برقم (٤٤٨٤) باب: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ﴾.","vol":"19","page":404},{"text":"الحديث السادس والسابع:\nحديث أبي حميد وكعب بن عجرة. سلفا في الصلاة (^١).\nوأبو حميد: اسمه عبد الرحمن بن عمرو بن سعد بن مالك بن خالد بن ثعلبة بن حارثة بن عمرو بن الخزرج بن ساعدة بن كعب بن الخزرج ابن عم سهل بن سعد بن مالك، وأبو أسيد مالك بن ربيعة بن بدر (^٢) بن عمر وقيل: عامر بن عوف بن حارثة، مات أبو حميد في آخر خلافة معاوية قاله الواقدي.\nالحديث الثامن:\nحديث جَرِير، عَنْ مَنْصورٍ، عَنِ المِنْهَالِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يُعَوِّذُ الحَسَنَ وَالْحُسَيْنَ وَيَقُولُ: \"إِنَّ أَبَاكُمَا كَانَ يُعَوِّذُ بِهَا إِسْمَاعِيلَ وَإِسْحَاقَ، أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ\".\nهذا الحديث رواه الأربعة: أبو داود في السنة، والترمذي وابن ماجه في الطب.\n_________\n(^١) قال الحافظ في \"الفتح\" ٦/ ٤١٠: ووهم المزي في \"الأطراف\" ٨/ ٢٩٩ فعزا رواية كعب بن عجرة هذِه إلى الصلاة …\nواغتر بذلك شيخنا ابن الملقن فإنه لما وصل إلى شرح هذا الحديث هنا أحال بشرحه على الصلاة، وقال: تقدم في الصلاة، وكأنه تبع شيخه مغلطاي في ذلك فإنه كذلك صنع، ولم يتقدم هذا الحديث عند البخاري في كتاب الصلاة أصلًا، والله الهادي إلى الصواب. اهـ.\n(^٢) عليها في الأصل: كذا وتجاهها في الهامش: إنما هو البدن وقال بعضهم البدي تصحيف؛ لأنه لم يذكر هنا أبا أسيد.","vol":"19","page":405},{"text":"وقال الترمذي: حسن صحيح، والنسائي في النعوت و\"اليوم والليلة\" (^١).\nرواه النسائي من حديث جرير (عن منصور) (^٢) عن سليمان فقال: عن المنهال عن عبد الله بن الحارث مرسل (^٣)، ورواه محمد بن فضيل عن الأعمش فقال: عن المنهال، عن محمد بن علي بن أبي طالب قال: كان النبي - ﷺ - مرسل (^٤)، ورواه الإسماعيلي من حديث الأعمش ومنصور، عن المنهال، عن سعيد بن جبير، عن ابن عباس، عن النبي - ﷺ -.\nفصل:\n(كلماته التامة) كلامه مطلقًا، وقال الهروي: القرآن. وقال ابن التين: التام فضلها وبركتها؛ لأنها تمضي وتستمر، لا يردها شيء، ولا يحقق معها طلبه، وقيل: أقضيته وعذابه يتضمنها كلامه كقوله تعالى: ﴿وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى﴾ [الأعراف: ١٣٧] (وهي) (^٥): ﴿وَنُرِيدُ أَنْ نَمُنَّ﴾ [القصص: ٥] وقيل: الكاملة أي: أنه لا يدخلها نقص ولا عيب كما يدخل كلام الناس، وقيل: النافعة الكافية الشافية مما يتعوذ به. قال الخطابي: كان أحمد يستدل بقوله: \"كلمات الله التامة\" على أن القرآن غير مخلوق ويقول: إنه - ﵇ - لا يستعيذ بمخلوق (^٦).\n_________\n(^١) أبو داود (٤٧٣٧)، والترمذي (٢٠٦٠)، وابن ماجه (٣٥٢٥)، والنسائي في \"الكبرى\" ٤/ ٤١١ (٧٧٢٦)، وفي \"عمل اليوم والليلة\" (١٠١٤، ١٠١٥).\n(^٢) هكذا في الأصول، وهو عند النسائي عن جرير، عن سليمان الأعمش، وكذلك ذكره المزي في \"التحفة\" ٤/ ٤٥١.\n(^٣) \"عمل اليوم والليلة\" (١٠١٦).\n(^٤) انظر \"تحفة الأشراف\" ٤/ ٤٥١.\n(^٥) من (ص ١).\n(^٦) \"معالم السنن\" ٤/ ٣٠٥ - ٣٠٦.","vol":"19","page":406},{"text":"وقوله: \"من كل شيطان وهامة\" وقال الداودي يعني: شياطين الإنس والجن. قال: والهامة: كل ذي نفس. وقال الخطابي: الهامة من الهوام ذوات السموم (^١). وقال ابن فارس: الهوام حشرات الأرض (^٢). وقال الهروي: الهوام: الحيات، وكل ذي سم يقتل، فأما ما لا يقتل وسم فهي السوام مثل: العقرب والزنبور، ومنها القيام مثل القنافذ والخنافس والفأر واليرابيع، قال: وقد تقع الهامة على ما يدب من الحيوان، ومنه قوله لكعب بن عجرة \"أيؤذيك هوام رأسك؟ \" (^٣). أراد: القمل، سماها (هوامًا) (^٤)؛ لأنها تهم في الرأس وتدب، وقيل الهامة: كل نسمة تهم بسوء. و(العين اللامة) قال أبو عبيد: أصلها من ألممت إلمامًا بالشيء نزلت به، ولم يقل: ملمة؛ كأنه أراد أنها ذات لمم (^٥). وقال ابن الأنباري: اللامة: الملمة، وهي الآتية في الوقت بعد الوقت. وإنما قال: \"لامة\" وقياسها: ملمة؛ ليوافق لفظ هامة فيكون ذلك أخف على اللسان، وقال الخطابي: اللامة: ذات اللمم، وهي كل داء وآفة تلم بالإنسان من جنون وخبل ونحوه (^٦).\nوالعين اللامة ذات لمم بإصابتها وضرها، وقال الداودي: هي كل عين تصيب الإنسان إذا حلت به. وقاله ابن فارس أيضًا (^٧).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٤٤.\n(^٢) \"مجمل اللغة\" ٣/ ٨٩٢ مادة [همم].\n(^٣) سيأتي برقم (٤١٩٠) كتاب: المغازي، باب: غزوة الحديبية، ورواه مسلم (١٢٠١) كتاب: الحج، باب: جواز حلق الرأس للمحرم ..\n(^٤) فوقها في الأصل: كذا وتجاهها في الهامش: العبادة: هوام. قلت: وهو الصحيح لأنها غير مصروفة، على وزن فواعل.\n(^٥) \"غريب الحديث\" ١/ ٤٣٦.\n(^٦) \"أعلام الحديث\" ٣/ ١٥٤٤.\n(^٧) \"مجمل اللغة\" ٣/ ٧٩٠ مادة [لمم].","vol":"19","page":407},{"text":"<span data-type='title' id=toc-2285>١١ - باب: قوله -﷿-: ﴿وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ (٥١) إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ (٥٢) قَالُوا لَا تَوْجَلْ﴾: لا تخف، ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾</span>\n٣٣٧٢ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَسَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «نَحْنُ أَحَقُّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِى الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ [البقرة:٢٦٠] وَيَرْحَمُ الله لُوطًا، لَقَدْ كَانَ يَأْوِى إِلَى رُكْنٍ شَدِيدٍ وَلَوْ لَبِثْتُ فِي السِّجْنِ طُولَ مَا لَبِثَ يُوسُفُ لأَجَبْتُ الدَّاعِيَ». [٣٣٧٥، ٣٣٨٧، ٤٥٣٧، ٤٦٩٤، ٦٩٩٢ - مسلم: ١٥١ - فتح ٦/ ٤١٠]\nثم ساق حديث أبي هريرة - ﵁ - من طريق أَحْمَد بْن صَالِحٍ، ثَنَا ابن وَهْبٍ أَخْبَرَنِي يُونُسُ، عَنِ ابن شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَسَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"نَحْنُ أَحَقُّ بالشك مِنْ إِبْرَاهِيمَ إِذْ قَالَ: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ [البقرة: ٢٦٠] وَيَرْحَمُ اللهُ لُوطًا، لَقَدْ كانَ يَأْوِي إلى رُكْنٍ شَدِيدٍ وَلَوْ لَبِثْتُ فِي السِّجْنِ طُولَ مَا لَبِثَ يُوسُفُ لأَجَبْتُ الدَّاعِيَ\" .. ويأتي في تفسير سورة البقرة أيضًا.\nالشرح:\nذكر الإسماعيلي أن في \"الجامع\" ذكر باب آخر عند قوله: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ﴾، وهو ظاهر؛ لأنه لم يذكر في الأول حديثا، لكن الذي في الأصول حذفه ومعنى: (\"نحن أحق\") .. إلى آخره، قيل: معناه نحن أشد اشتياقا لرؤية ذلك من إبراهيم، وقد اختلف العلماء في","vol":"19","page":408},{"text":"تفسير هذِه الآية فقال جلتهم ابن عباس والحسن وغيرهما: المعنى: ليطمئن قلبي للمشاهدة كأن نفسه طالبته برؤية ذلك، فإذا رآه اطمأن، وقد يعلم (الإنسان) (^١) الشيء من جهة ثم يطلب أن يعلمه من غيرها. قال الحسن: وليس الخبر عند ابن آدم كالعيان.\nوقيل المعنى: ولكن ليطمئن قلبي بأني إذا سألتك أجبتني. قال سعيد بن جبير: ﴿أَوَلَمْ تُؤْمِنْ﴾ أي: توقن بالخلة (^٢). و﴿لِيَطْمَئِنَّ قَلْبِي﴾ ليزداد (^٣).\nقال قتادة فيما ذكره الطبري: ذكر لنا أن إبراهيم أتى على دِابة توزعتها الدواب والسباع فقال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ [البقرة: ٢٦٠]؛ لأزداد يقينًا (^٤)، وعن ابن جريج: هي جيفة حمار (^٥). وقال ابن زيد: مر بحوت نصفه في البر ونصفه في البحر، الذي في البحر تأكله دواب البحر، والذي في البر تأكله دواب البر، فقال (إبليس) (^٦) الخبيث: يا إبراهيم متى يجمع الله هذا من بطون هؤلاء؟ فقال إبراهيم: يا رب أرني كيف تحيي الموتى لِيَطْمَئِنَّ قَلْبِي؛ ليسكن ويهدى باليقين الذي يستيقنه (^٧).\nوقال ابن إسحاق: لما جرى بين إبراهيم وقومه ما جرى مما قصه الله في سورة الأنبياء: قال نمروذ له: أرأيت إلهك الذي تعبده ما هو؟ قال\n_________\n(^١) في (ص ١): (المرء).\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٥٣ (٥٩٨٨)، وابن أبي حاتم ٢/ ٥٠٨ - ٥٠٩ (٢٦٩٢).\n(^٣) رواه الطبري ٣/ ٥٢ (٥٩٨٥)، وابن أبي حاتم ٢/ ٥١٠ (٢٦٩٨).\n(^٤) \"تفسير الطبري\" ٣/ ٤٩ (٥٩٦٣).\n(^٥) \"تفسير الطبري\" ٣/ ٤٩ (٥٩٦٥).\n(^٦) من (ص ١).\n(^٧) \"تفسير الطبري\" ٣/ ٤٩ (٥٩٦٦).","vol":"19","page":409},{"text":"إبراهيم: ربي الذي يحي ويميت فقال الكافر: (أنا أحيي وأميت) (^١) هل عاينت هذا القول الذي تقوله: فلم يقدر أن يقول نعم قد رأيته ثم قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾؛ عن غير شك في الله ولا في قدرته؛ ولكنه أحب أن يعلم ذلك (ليخبر) (^٢) عن مشاهدة (^٣).\nوقال السدي: لما اتخذه الله خليلًا استأذن ملك الموت في أن يبشره فلما مضى من عنده قام إبراهيم يدعو: رَبِّ أَرِنيِ كَيْفَ تُحْيِي المَوْتَى، حتى أعلم أني خليلك. قال: أولم تؤمن بأني خليلك؟! -أي: تصدق- قال: بلى (^٤). وقاله أيضًا سعيد بن جبير، زاد الواحدي عن ابن عباس وابن جبير والسدي: فقال إبراهيم: وما علامة ذلك قال له ملك الموت أن يجيب الله دعاءك ويحيى الموتى بسؤالك (^٥). وعن ابن عباس: أرجى آية لهذِه الأمة قوله ﴿لِيَطْمَئِنَّ قَلْبِي﴾ (^٦). قال عطاء: وكان ذلك ببحيرة طبرية فقال: يا رب قد علمت لتجمعها فأرنيه معاينة. ذكره الحسن وغيره (^٧).\nوقال ابن الحصار في \"شرح العقيدة\": إنما سأل الله أن يحيي الموتى على يديه، يدل على ذلك قوله: ﴿فَصُرْهُنَّ إِلَيْكَ﴾ [البقرة:\n_________\n(^١) من الأصل وعليها (لا .. إلى).\n(^٢) كذا في الأصل وفي (ص ١): ليحيى.\n(^٣) رواه الطبري في \"تفسيره\" ٣/ ٥٠ (٥٩٦٧) عن ابن حميد، عن سلمة، عن ابن إسحاق من قوله.\n(^٤) رواه الطبري ٣/ ٥٠ (٥٩٦٨)، وابن أبي حاتم ٢/ ٥٠٧ - ٥٠٨ (٢٦٨٩) كلاهما من طريق أسباط عن السدي.\n(^٥) \"أسباب النزول\" ص ٨٨ - ٨٩ (١٦٩).\n(^٦) رواه عبد الرزاق في \"تفسيره\" ١/ ١١٦ (٣٣٢)، ومن طريقه الطبري ٣/ ٥١ (٥٩٧٠).\n(^٧) ذكره الواحدي في \"أسباب النزول\" ص ٨٧ (١٦٥).","vol":"19","page":410},{"text":"٢٦٠] فأجابه على نحو ما سأل وعلم أن أحدًا لا يقترح على الله مثل هذا فيجيبه بعين مطلوبه إلا عن رضا واصطفاء، فقوله: ﴿أَوَلَمْ تُؤْمِنْ﴾ بأنا اصطفيناك واتخذناك خليلًا؟ وقال: ﴿بَلَى﴾.\nوقال القرطبي: النفوس متشوفة إلى المعاينة، يصدقه الحديث الصحيح: \"ليس الخبر كالمعاينة\" (^١). وقال ابن عطية: السؤال بـ (كيف) إنما هو سؤال عن حالة شيء موجود متقرر الوجود عند السائل والمسئول، نحو قولك: كيف علم زيد؟ ونحوه فـ (كيف) هنا: استفهام عن هيئة الإحياء وهو متقرر (^٢).\nقال القرطبي: إنما سأل أن يشاهد كيفية [جمع] (^٣) أجزاء الموتى بعد تفريقها وإيصال الأعصاب والجلود بعد تمزيقها، فأراد أن يترقى من علم اليقين إلى عين اليقين (^٤). وقيل: إنه لما احتج على المشركين بأن ربه يحيي ويميت، طلب ذلك من ربه؛ ليصح احتجاجه عيانًا. وقال بعضهم: هو سؤال على طريق الأدب، المراد: أقدرني على إحياء الموتى. وقوله: ﴿لِيَطْمَئِنَّ قَلْبِي﴾ عن هذِه الأمنية.\nوذكر البخاري في التفسير عن ابن عباس: ﴿فَصُرْهُنَّ إِلَيْكَ﴾: قطعهن (^٥).\nوأسنده أبو حاتم في \"تفسيره\" من حديث مجاهد عنه ثم قال: وروي\n_________\n(^١) \"تفسيرالقرطبي\" ٣/ ٢٩٧ - ٢٩٨. وحديث \"ليس الخبركالمعاينة\" حديث صحيح، تقدم تخريجه في شرح حديث رقم (١٦٥٨).\n(^٢) \"المحرر الوجيز في تفسير الكتاب العزيز\" لابن عطية ٢/ ٤١٨ - ٤١٩.\n(^٣) ساقطة من الأصول، وأثبتناها من \"تفسير القرطبي\".\n(^٤) \"تفسير القرطبي\" ٣/ ٢٩٩.\n(^٥) سيأتي برقم (٤٥٣٨) كتاب: التفسير، باب: ﴿أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ﴾.","vol":"19","page":411},{"text":"عن سعيد ووهب وعكرمة والحسن والسدي نحوه (^١). وقراءة حمزة بكسر الصاد والباقون بالضم (^٢). قال الفراء: بكسر الصاد التقطيع خاصة وبضمها يحتمل التقطيع والإماتة. وعن قتادة: أي: مزقهن، أمر أن يخلط الدم بالدم والريش بالريش، وجعل على كل جبل جزءًا (^٣)؛ ليكون أعجب، وأمسك رءوس الطير في يده. قال ابن إسحاق: وهي: الديك والطاوس والحمام والغراب (^٤). وذكر ابن عباس مكان الغراب الكركي (^٥). وفي رواية: مكان الحمام النسر. ثم قال: تعالين بإذن الله. فتطايرت تلك الأجزاء حتى التأمت، وبقيت بلا رءوس ثم كرر النداء فجاءته سعيًا، أي: عدوًا.\nقال النحاس: يقال للطائر: سعى إذا طار، على التمثيل (^٦). والفائدة في أمر الله بأن يدعوها إليه؛ ليتأملها ويعرف أشكالها وهيأتها؛ لئلا تلتبس عليه بعد الإحياء.\nفصل:\nروى مسلم حديث الباب في \"صحيحه\" فقال: حدثني -إن شاء الله- عبد الله بن أسماء، عن جويرية، عن مالك، عن الزهري. وأُنكر عليه في\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٢/ ٥١١ (٢٧٠٦)، (٢٧٠٨).\n(^٢) انظر \"الحجة للقراء السبعة\" للفارسي ٢/ ٣٨٩، \"الكشف\" لمكي ١/ ٣١٣.\n(^٣) رواه عبد الرزاق في \"تفسيره\" ١/ ١١٦ (٣٣٥) ومن طريقه الطبري ٣/ ٥٦ (٦٠٠٥)، وابن أبي حاتم ٢/ ٥١٢ (٢٧١٤).\n(^٤) رواه الطبري ٣/ ٥٣ (٥٩٩٠) عن ابن إسحاق قال: عن بعض أهل العلم، عن أهل الكتاب الأول.\n(^٥) رواه ابن أبي حاتم ٢/ ٥١١ (٢٧٠٥) بلفظ (الغرنوق)، وفسره بأنه الكركي.\n(^٦) في \"معاني القرآن\" للنحاس ١/ ٢٨٨: ﴿سَعْيًا﴾ أي عدوًا على أرجلهن، ولا يقال للطائر إذا طار: سعى.","vol":"19","page":412},{"text":"إدخاله \"صحيحه\" شيئًا شك فيه، ولا شك، إنما ذكره متابعًا.\nفصل:\nأحسن ما قيل في الحديث \"نحن أحق بالشك\"، وأصح ما ذكره الشافعي وغيره أن الشك مستحيل في حق إبراهيم، فكأنه قال: الشك في إحياء الموتى لو كان متطرقًا إلى الأنبياء لكنت أنا أحق به من إبراهيم، وقد علمتم أني لم أشك، وإنما رجح إبراهيم على نفسه من باب التواضع والأدب، أو قاله قبل إعلامه، فإذا لم أشك أنا ولم أَرْتَبْ في القدرة على الإحياء فإبراهيم أولى بذلك.\nونقل صاحب \"التجريد\" عن جماعة من العلماء أنه لما نزل قوله تعالى: ﴿أَوَلَمْ تُؤْمِنْ﴾ قالت طائفة: شك إبراهيم ولم يشك نبينا قال - ﵇ -: \"نحن أحق بالشك منه\" وقال النووي: وقع لي فيه معنيان:\nأحدهما: أنه يخرج مخرج العادة في الخطاب؛ فإن من (أراد) (^١) المدافعة عن إنسان قال للمتكلم: ما كنت قائلًا لفلان أو فاعلًا معه من مكروه، فقله (لي) (^٢) وافعله معي ومقصوده: لا تقل ذاك فيه.\nالثاني: هذا الذي تظنونه شك أنا أولى به فإنه ليس بشك، وإنما هو يطلب لمزيد اليقين (^٣). وقال عياض: يحتمل أنه أراد منه الذين يجوز عليهم الشك، أو أنه قاله؛ تواضعًا مع إبراهيم (^٤).\nوقال ابن الجوزي: أي: أنا أولى أن أسأل مثل هذا الأمر العظيم الذي يسأل السائل في إجابة ربه فيه، وإنما صار أحق لما عانى من تكذيب قومه وردهم عليه وتعجبهم من ذكر البعث، فقال: أنا أحق أن أسأل ما سأل إبراهيم؛ لعظم ما جرى على قومي؛ ولمعرفتي بتفضيل\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) \"صحيح مسلم بشرح النووي\" ٢/ ١٨٣.\n(^٤) \"الشفا\" ٢/ ٩٩.","vol":"19","page":413},{"text":"الله إياي على الأنبياء، ولكني لا أسأل، وقال ابن التين في التفسير في سورة البقرة: قوله: \"نحن أحق بالشك من إبراهيم\" قيل: لو شك، لكن لم يشك، قال بعض أهل العلم: كان قلبه مولعًا إلى ذلك، حتى أخذ بقلبه الشوق إليه، فسأل أن يرى ذلك ليسكن ما بنفسه، وقيل لما دعا خشي ألا يكون أجيب دعاؤه؛ لتذهب شدة الخوف ذكره الداودي، وليس ببين. قال: وقيل أراد بقوله: ﴿قَلْبِي﴾ رجلًا كان مصاحبًا له أي: ليطمئن صاحبي، وإلا فإبراهيم كان موقنًا بذلك، وقيل: أراد أن يريه العيان بذلك؛ لأن فيها زيادة على ما ثبت بالاستدلال، وذكر عن أبي الطيب أن معناه ليطمئن قلبي بإجابته سؤالي إلى ذلك، وهو الصحيح إن شاء الله.\nفصل:\nقوله في لوط: (\"لقد كان يأوي إلى ركن شديد\"). هو إشارة إلى الآية قال مجاهد: يعني: العشيرة. ولعله يريد: لو أراد لأوى إليها، ولكنه أوى إلى الله، فبهذا يكون ذكر ذلك؛ تعظيمًا للوط، وإلا فلو كان يأوي إلى عشيرته لم يكن قدحًا، وإنما خرج الحديث كله على وجه تواضعه في نفسه وإعظامه لهؤلاء الذين ذكرهم.\nفائدة: لوط هو ابن أخي إبراهيم هاران.\nفصل:\nوقوله في يوسف وصف بالصبر؛ وذلك أنه لبث في السجن سبع سنين ثم جاءه الرسول فقال: ﴿ارْجِعْ إِلَى رَبِّكَ﴾ [يوسف: ٥٠]. وأراد به التواضع والأدب مع إخوته.","vol":"19","page":414},{"text":"<span data-type='title' id=toc-2286>١٢ - باب قَوْلِ الله تَعَالَى: ﴿وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ﴾ [مريم: ٥٤]</span>\n٣٣٧٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ - ﵁ - قَالَ: مَرَّ النَّبِيُّ - ﷺ - عَلَى نَفَرٍ مِنْ أَسْلَمَ يَنْتَضِلُونَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «ارْمُوا بَنِي إِسْمَاعِيلَ، فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا، وَأَنَا مَعَ بَنِي فُلَانٍ». قَالَ: فَأَمْسَكَ أَحَدُ الفَرِيقَيْنِ بِأَيْدِيهِمْ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَا لَكُمْ لَا تَرْمُونَ». فَقَالُوا: يَا رَسُولَ اللهِ، نَرْمِي وَأَنْتَ مَعَهُمْ؟! قَالَ: «ارْمُوا وَأَنَا مَعَكُمْ كُلِّكُمْ». [انظر: ٢٨٩٩، ٣٣٥٣ - فتح ٦/ ٤١٣]\nذكر فيه حديث سَلَمَةَ بْنِ الأَكْوَعِ \"ارْمُوا بَنِي إِسْمَاعِيلَ، فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا .. \" الحديث، وقد سلف في الجهاد، قيل في قوله: ﴿صَادِقَ الْوَعْدِ﴾ أنه واعد رجلًا مكانه، فأقام به يومه إلى الغد ينتظره. روي عن ابن عباس أنه الذبيح (^١)، وروي عنه أنه إسحاق (^٢)، وإسماعيل رسول ابن رسول، أخو نبي، عم نبي، وكان أكثر الأنبياء من ولادة يعقوب.\n_________\n(^١) رواه الطبري ١٠/ ٥١٢.\n(^٢) رواه الطبري ١٠/ ٥١٠.","vol":"19","page":415},{"text":"<span data-type='title' id=toc-2287>١٣ - باب قِصَّةِ إِسْحَاقَ بْنِ إِبرَاهِيمَ النبي - ﷺ </span>-\nفِيهِ: ابن عُمَرَ وَأَبُو هُرَيْرَةَ، - ﵄ - عَنِ النَّبِيِّ - ﷺ -.\nكذا علقهما، وقال ابن التين: لم يقف البخاري على سنده فأرسله؛ لئلا يترك (^١). وذكر إسحاق لثبوته في القرآن. قاله أبو جعفر.\n_________\n(^١) ورد في هامش (ص ١): ليس كما قال ابن التين، بل قصد البخاري بهذا الحديث حديثهما: أن الكريم ابن الكريم ابن الكريم ابن الكريم يوسف بن يعقوب بن إسحاق بن إبراهيم. وقد قال في المناقب في باب: من انتسب إلى آبائه في الإسلام: وقال ابن عمر وأبو هريرة عن النبي - ﷺ - .. فذكر هذا الحديث.","vol":"19","page":416},{"text":"<span data-type='title' id=toc-2288>١٤ - باب: ﴿أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ﴾ إلى قوله: ﴿وَنَحْنُ لَهُ مُسْلِمُونَ﴾ [البقرة: ١٣٣]\n٣٣٧٤ </span>- حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ المُعْتَمِرَ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قِيلَ لِلنَّبِيِّ - ﷺ -: مَنْ أَكْرَمُ النَّاسِ؟ قَالَ: «أَكْرَمُهُمْ أَتْقَاهُمْ». قَالُوا: يَا نَبِيَّ اللهِ، لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ ابْنُ نَبِيِّ اللهِ ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ اللهِ». قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَعَنْ مَعَادِنِ العَرَبِ تَسْأَلُونِي؟». قَالُوا: نَعَمْ. قَالَ: «فَخِيَارُكُمْ فِي الجَاهِلِيَّةِ خِيَارُكُمْ فِي الإِسْلَامِ إِذَا فَقِهُوا». [انظر: ٣٣٥٣ - مسلم: ٢٣٧٨ - فتح ٦/ ٤١٤]\nذكر فيه حديث أبي هريرة قَالَ: قِيلَ لِلنَّبِيِّ - ﷺ -: مَنْ أَكْرَمُ النَّاسِ؟ .. الحديث سلف قريبًا ويأتي في التفسير (^١)، ويريد أكرم الناس أصلًا؛ لأنهم أربعة أنبياء.\nوهو رسول وإبراهيم رسول وهما صديقان وإبراهيم خليل، وكان يوسف وإخوته اثني عشر نبيًّا، وإبراهيم نبي، وجدهم وأخو جدهم نبيان، وأبو جدهم نبي رسول صديق خليل، وحزن يعقوب على يوسف حزن (سبعين) (^٢) ثكلى في غير حرج ولا شكوى إلى العباد، وأعطي أجر مائة شهيد فيهم ستة عشر نبيًّا.\nوقوله: (\"فعن معادن العرب تسألوني؟ \") يخبر أن أصحابه أطيب أصلًا في الجاهلية.\n_________\n(^١) يأتي برقم (٤٦٨٩) باب: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ﴾.\n(^٢) في (ص ١): (تسعين).","vol":"19","page":417},{"text":"وقوله (\"إذا فقهوا\") يقول: من كان على فقه فاعلموا أن له أصلًا في الجاهلية.\nفصل:\nقال الطبري: (إذ) هذِه مكررة إبدالًا من (إذ) (^١) الأولى، و﴿مُسْلِمُونَ﴾: خاضعون له بالعبودية والطاعة ويحتمل أن يكون بمعنى الحال كأنهم قالوا: نعبد إلهك مسلمين له بطاعتنا وعبادتنا إياه، ويحتمل أن يكون خبرًا مستأنفًا، فيكون بمعنى: نعبد إلهك بعدك، ونحن له الآن وفي كل حال مسلمون. قال: والأحسن أن يكون بمعنى الحال. وقدم ذكر إسماعيل على إسحاق؛ لأنه كان أسن (^٢).\nقال السهيلي: سمي يعقوب إسرائيل؛ لأنه أسرى ذات ليلة حين هاجر إلى الله أي: أسرى إلى الله (^٣)، فيكون بعض الاسم عبرانيًّا وبعضه موافقًا للعرب، وكثيرًا ما يقع الاتفاق بين السرياني والعربي، أو يقاربه في اللفظ، وفي \"المعرب\" إسرائيل وإسرال كميكال وإسرائين.\n_________\n(^١) في الأصول: إذا.\n(^٢) \"تفسير الطبري\" ١/ ٦١٣.\n(^٣) انظر \"الروض الأنف\" ٢/ ٢٩٤.","vol":"19","page":418},{"text":"<span data-type='title' id=toc-2289>١٥ - باب: قول الله تعالى: ﴿وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ﴾ إلى قوله: ﴿الْمُنْذَرِينَ﴾ [النمل: ٥٤ - ٥٨]</span>\n٣٣٧٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «يَغْفِرُ الله لِلُوطٍ إِنْ كَانَ لَيَأْوِي إِلَى رُكْنٍ شَدِيدٍ». [انظر: ٣٣٧٢ - مسلم: ١٥١ - فتح ٦/ ٤١٥]\nذكر فيه حديث: \"يَغْفِرُ اللهُ لِلُوطٍ إِنْ كَانَ لَيَأْوِي إِلَى رُكْنٍ شَدِيدٍ\". ويأتي في التفسير (^١)، وقد سلف، و﴿الْفَاحِشَةَ﴾: هي اللواط، وقوله: ﴿وَأَنْتُمْ تُبْصِرُونَ﴾ أي: تعلمون أنها فاحشة، فذلك أعظم لذنبهم، وقيل: يرى ذلك بعضهم من بعض ولا يكتمه منه، وقال مجاهد في قوله: ﴿أُنَاسٌ يَتَطَهَّرُونَ﴾ عن أدبار النساء والرجال عن الاستهزاء بهم (^٢)، وقال قتادة: عابوهم بغير علم، فإنهم يتطهرون من أعمال السوء (^٣).\nوقوله: ﴿وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا﴾ [الأعراف: ٨٤] قال الداودي: أينما كان المطر في كتاب الله فهو (العذاب) (^٤)، والمذكور في التفسير أنه يقال: أمطر في العذاب ومطرت في الرحمة، وأهل اللغة يقولون: مطرف السماء وأمطرت.\n_________\n(^١) سيأتي برقم (٤٦٩٤) باب: (فلما جاء الرسول).\n(^٢) \"تفسير مجاهد\" ٢/ ٤٧٤، ورواه أيضًا الطبري ١٠/ ٣ (٢٧٠٥٧، ٢٧٠٥٨).\n(^٣) رواه الطبري ١٠/ ٣ (٢٧٠٥٩) بلفظ: عابوهم بغير عيب ..\n(^٤) في (ص ١): العقاب.","vol":"19","page":419},{"text":"<span data-type='title' id=toc-2290>١٦ - باب ﴿فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ (٦١) قَالَ إِنَّكُمْ قَوْمٌ مُنْكَرُونَ (٦٢)﴾ [الحجر: ٦٢]</span>\nفَأَنْكَرَهُمْ وَنَكِرَهم وَاسْتَنْكَرَهمْ وَاحِدٌ ﴿يُهْرَعُونَ﴾ [هود: ٧٨]: يُسْرِعُونَ، ﴿دَابِرَ﴾ [الحجر: ٦٦]: آخِرٌ. ﴿صَيْحَةً﴾ [يس: ٢٩]: هَلَكَةٌ ﴿لِلْمُتَوَسِّمِينَ﴾ [الحجر: ٧٥]: لِلنَّاظِرِينَ. ﴿لَبِسَبِيلٍ﴾ [الحجر: ٧٦]: لَبِطَرِيقٍ. [فتح ٦/ ٤١٦]\n\n٣٣٧٦ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا أَبُو أَحْمَدَ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَرَأَ النَّبِيُّ - ﷺ -: \" ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ \" [القمر: ١٥]. [انظر: ٣٣٤١ - مسلم: ٨٢٣ - فتح ٦/ ٤١٦]\nثم ذكر حديث عبد الله - ﵁ - قرأ النَّبِيُّ - ﷺ -: (﴿فَهَلْ مِنْ مُدَّكِرٍ﴾).\nوقد سلف، وفي إسناده أبو إسحاق، واسمه: عمرو بن عبد الله السبيعي وشيخ شيخ البخاري فيه أبو أحمد، وهو محمد بن عبد الله بن الزبير بن عمر بن درهم، وفي نسخة بعد قوله ﴿مُنْكَرُونَ﴾: (﴿بِرُكْنِهِ﴾: بمن معه؛ لأنهم قوته، ﴿تَرْكَنُوا﴾: تميلوا). وصحح عليها الدمياطي وقال: هذا التفسير لأبي إسحاق وحده. قال مجاهد: أنكرهم لوط (^١). وقيل: إبراهيم، لما لم يأكلوا من طعامه.\nقال ثعلب في ﴿يُهْرَعُونَ﴾: يثتحثون. وقال غيره: يسرعون إليه في فزع، مثل قوله: ﴿فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ (٧٠)﴾ [الصافات: ٧٠] وقيل: كأنهم يزعجون من الإسراع.\nوقيل: إذا أسرع يرعد.\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣٤٢، ورواه أيضًا الطبري ٧/ ٥٢٤ (٢١٢١٧).","vol":"19","page":420},{"text":"وقوله: (﴿دَابِرُ﴾ آخر) أي: آخرهم مستأصل. وقال الفراء: الدابر: الأصل (^١). وما ذكره في المتوسمين هو قول الضحاك (^٢)، وقال مجاهد: معناه للمتفرسين (^٣)، وحقيقة توسمت الشيء نظرت نظر متثبت، والسبيل: الطريق، كما ذكر، يؤنثان ويذكران، والضمير في ﴿إِنَّهَا﴾\nيعود على مدينة لوط، وقيل: على الآيات.\n_________\n(^١) \"معاني القرآن\" ٢/ ٩٠.\n(^٢) رواه الطبري ٧/ ٥٢٨ (٢١٢٤٦)، ورواه أيضًا عن ابن عباس برقم (٢١٢٤٥).\n(^٣) \"تفسير مجاهد\" ١/ ٣٤٢، ورواه أيضًا الطبري ٧/ ٥٢٨ (٢١٢٤٢).","vol":"19","page":421},{"text":"<span data-type='title' id=toc-2291>١٧ - باب قَوْلِ الله تَعَالَى: ﴿وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا﴾ [هود: ٦١]</span>\n﴿كَذَّبَ أَصْحَابُ الْحِجْرِ﴾ [الحجر: ٨٠]: مَوْضِعُ ثَمُودَ، وَأَمَّا ﴿وَحَرْثٌ حِجْرٌ﴾ [الأنعام: ١٣٨]: حَرَامٌ، وَكُلُّ مَمْنُوعٍ فَهْوَ حِجْر مَحْجُورٌ، وَالْحِجْرُ: كُلُّ بِنَاءٍ بَنَيْتَهُ، وَمَا حَجَرْتَ عَلَيْهِ مِنَ الأَرْضِ فَهْوَ حِجْرٌ محجور، وَمِنْهُ سُمِّيَ حَطِيمُ البَيْتِ حِجْرًا، كَأَنَّهُ مُشْتَقٌّ مِنْ مَحْطُومٍ، مِثْلُ: قَتِيلٍ مِنْ مَقْتُولٍ، وُيقَالُ لِلأُنْثَى مِنَ الخَيْلِ: حِجْرٌ. وُيقَالُ لِلْعَقْلِ: حِجْرٌ وَحِجًى. وَأَمَّا حَجْرُ اليَمَامَةِ فَهْوَ مَنْزِلٌ.\n\n٣٣٧٧ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنَ زَمْعَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺوَذَكَرَ الذِي عَقَرَ النَّاقَةَ- قَالَ: «انْتَدَبَ لَهَا رَجُلٌ ذُو عِزٍّ وَمَنَعَةٍ فِي قُوَّةٍ كَأَبِى زَمْعَةَ». [٤٩٤٢، ٥٢٠٤، ٦٠٤٢ - مسلم: ٢٨٥٥ - فتح ٦/ ٣٧٨]\n\n٣٣٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ مِسْكِينٍ أَبُو الحَسَنِ، حَدَّثَنَا يَحْيَى بْنُ حَسَّانَ بْنِ حَيَّانَ أَبُو زَكَرِيَّاءَ، حَدَّثَنَا سُلَيْمَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا نَزَلَ الحِجْرَ فِي غَزْوَةِ تَبُوكَ أَمَرَهُمْ أَنْ لَا يَشْرَبُوا مِنْ بِئْرِهَا، وَلَا يَسْتَقُوا مِنْهَا فَقَالُوا: قَدْ عَجَنَّا مِنْهَا، وَاسْتَقَيْنَا. فَأَمَرَهُمْ أَنْ يَطْرَحُوا ذَلِكَ العَجِينَ وَيُهَرِيقُوا ذَلِكَ المَاءَ. [٣٣٧٩ - مسلم:٢٩٨١ - فتح ٦/ ٣٧٨]\nوَيُرْوَى عَنْ سَبْرَةَ بْنِ مَعْبَدٍ وَأَبِي الشُّمُوسِ أَنَّ النَّبِيَّ - ﷺ - أَمَرَ بِإِلْقَاءِ الطَّعَامِ. وَقَالَ أَبُو ذَرٍّ، عَنِ النَّبِيَّ - ﷺ -: «مَنِ اعْتَجَنَ بِمَائِهِ».\nوَيُرْوى عَنْ سَبْرَةَ بْنِ مَعْبَدٍ وَأَبِي الشَّمُوسِ أَنَّ النَّبِيَّ - ﷺ - أَمَرَ بِإِلْقَاءِ الطَّعَامِ. وَقَالَ أَبُو ذَرٍّ، عَنِ النَّبِيَّ طلالمجه: \"مَنِ اعْتَجَنَ بِمَائِهِ\".\n\n٣٣٧٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّ النَّاسَ نَزَلُوا مَعَ رَسُولِ اللهِ - ﷺ -","vol":"19","page":422},{"text":"أَرْضَ ثَمُودَ الحِجْرَ، فَاسْتَقَوْا مِنْ بِئْرِهَا، وَاعْتَجَنُوا بِهِ، فَأَمَرَهُمْ رَسُولُ اللهِ - ﷺ - أَنْ يُهَرِيقُوا مَا اسْتَقَوْا مِنْ بِئْرِهَا، وَأَنْ يَعْلِفُوا الإِبِلَ الْعَجِينَ، وَأَمَرَهُمْ أَنْ يَسْتَقُوا مِنَ البِئْرِ الَّتِي كَانَ تَرِدُهَا النَّاقَةُ. تَابَعَهُ أُسَامَةُ عَنْ نَافِعٍ. [انظر: ٣٣٧٨ - مسلم: ٢٩٨١ - فتح ٦/ ٣٧٨]\n\n٣٣٨٠ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ أَبِيهِ - ﵃ أَنَّ النَّبِيَّ - ﷺ - لَمَّا مَرَّ بِالْحِجْرِ قَالَ: «لَا تَدْخُلُوا مَسَاكِنَ الَّذِينَ ظَلَمُوا إِلاَّ أَنْ تَكُونُوا بَاكِينَ، أَنْ يُصِيبَكُمْ مَا أَصَابَهُمْ». ثُمَّ تَقَنَّعَ بِرِدَائِهِ، وَهْوَ عَلَى الرَّحْلِ». [انظر: ٤٣٣ - مسلم: ٢٩٨٠ - فتح ٦/ ٣٧٨]\n\n٣٣٨١ - حَدَّثَنِي عَبْدُ اللهِ، حَدَّثَنَا وَهْبٌ، حَدَّثَنَا أَبِي، سَمِعْتُ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، أَنَّ ابْنَ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَدْخُلُوا مَسَاكِنَ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ إِلاَّ أَنْ تَكُونُوا بَاكِينَ؛ أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ». [انظر: ٤٣٣ - مسلم: ٢٩٨٠ - فتح ٦/ ٣٧١]\nالشرح:\nقال قتادة: الحجر: الوادي (^١)، يذهب إلى أنه اسم له، وقال بعض المفسرين: الحجر على ستة أوجه: حجر حرام، قال تعالى: ﴿وَحَرْثٌ حِجْرٌ﴾، وديار ثمود، والعقل، وحجر الكعبة، والأنثى من الخيل، وقد ذكر البخاري ذلك.\nوحَجْر القميص وحِجْره والفتح أفصح، زاد ابن فارس: حجر الإنسان. قال: وفيه لغتان. وزاد: الحجر القرابة (^٢). وضبط (حُجر اليمامة) بالضم عند أبي الحسن، وبالفتح عند أبي ذر، قيل: وهو الصواب، وهو كذلك في ضبط كتاب ابن فارس قال: حجر: نصب باليمامة (^٣).\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ١/ ٣٠٢ (١٤٥٥)، والطبري ٧/ ٥٣١ (٢١٢٧٤).\n(^٢) \"مجمل اللغة\" ١/ ٢٦٤ - ٢٦٥.\n(^٣) \"مجمل اللغة\" ١/ ٢٦٤ وفيه: حجر: قصبة اليمامة.","vol":"19","page":423},{"text":"فائدة:\nصالح (^١): هو ابن عبيد بن جاثر بن ثمود بن عوص بن إرم بن سام بن نوح. وفي \"غرر التبيان\" إسقاط جاثر وقال ابن عبيد بن عوص ابن عاد ابن إرم، عاش مائتين وثمانين سنة، وبينه وبين هود مائة سنة (^٢).\nقال وهب: أرسله الله إلى قومه حين راهق الحلم، وكان رجلًا أحمر إلى البياض، سبط الشعر، يمشي حافيًا كما كان يمشي المسيح، ولا يتخذ مسكنًا ولا بيتًا، ولما سأله قومه آية أتى بهم هضبة، فلما رأته تمخضت كما تمخض الحامل وانشقت عن الناقة، ولما عقر قدار بن سالف ومصدع بن مهرج -ويقال: ابن دهر، ويقال: ابن جهم- الناقة يوم الأربعاء صعد فصيلها جبلًا ورغا (^٣)، فأتاهم العذاب يوم السبت (^٤).\nوذكر السهيلي أن قدار كان ولد زنا وهو أحمر ثمود الذي يضرب به المثل في الشؤم، وكان أحمر أشقر أزرق سباطًا قصيرًا.\nوأما الذين مالوا معه فهم فيما ذكر في \"الوشاح\" لابن دريد: مصدع بن مهرج، وهويل بن عتر وغرام بن رُبى ومهرب بن زهير، وعرس بن بحد ودعم بن غنم، وكان الذي تولى عقرها قدار والذي رماها مصدع، فلما هلكوا قال صالح لمن معه: يا قوم إن هذِه الدار مسخوط على أهلها فالحقوا بحرم الله. فأهلوا من ساعتهم بالحج فلم\n_________\n(^١) في هامش الأصل: قال الذهبي: صالح بن عبيد بن أسيف بن ماشج بن عبيد بن جادر بن ثمود بن عاد بن عوض بن إرم بن سام بن نوح.\n(^٢) \"غرر التبيان\" ص ٢٦٠ (٣٣١).\n(^٣) قال الجوهري: وقد رغا البعير يرغو رُغاءً، إذا ضج. \"الصحاح\" ٦/ ٢٣٥٩ مادة (رغا).\n(^٤) انظر \"المعارف\" ص ٢٩.","vol":"19","page":424},{"text":"يزالوا بها حتى ماتوا. وقال قتادة فيما حكاه الطبري: لم يعقرها حتى (تابعهم) (^١) صغيرهم وكبيرهم على عقرها (^٢).\nثم ذكر البخاري في الباب سبعة أحاديث:\nأحدها:\nحديث عَبْدِ اللهِ بْنِ زَمْعَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - وَذَكَرَ الذِي عَقَرَ النَّاقَةَ- فقَالَ: \"انْتَدَبَ لَهَا رَجُلٌ ذُو عِزٍّ وَمَنَعَةٍ فِي قَوْمِهِ كَأَبِي زَمْعَةَ\".\nالشرح:\nراويه عبد الله بن زمعة بن الأسود بن المطلب الأسدي، ابن أخت أم سلمة، أحد الأشراف، كان يأذن على رسول الله - ﷺ -، وعنه عروة وأبو بكر بن عبد الرحمن.\nوقولى: (\"كأبي زمعة\") هو الأسود بن أسد بن عبد العزى بن قصي، جد عبد الله بن زمعة هذا، وقتل زمعة يوم بدر كافرًا وكان من المستهزئين أعماه الله لما رماه جبريل بورقة خضراء، وكان من المطعمين، وكان من كبار قريش وأشرافها.\nوهذا الحديث ذكره البخاري هنا عن الحميدي، ثنا سفيان، ثنا هشام بن عروة، عن أبيه، عن عبد الله بن زمعة وذكره في التفسير قال: وقال أبو معاوية: ثنا هشام، عن أبيه، عن عبد الله بن زمعة قال رسول الله - ﷺ -. \"مثل أبي زمعة، عم الزبير بن العوام\".\nوادعى القرطبي أن أبا زمعة هذا يحتمل أن يكون البلوي، وهو ممن بايع تحت الشجرة وتوفي بأفريقية مع معاوية بن حُدَيج، فإن كان أباه فإنه\n_________\n(^١) هكذا في الأصول، وفي \"التفسير\": بايعه.\n(^٢) \"تفسير الطبري\" ١٢/ ٦٠٦ (٣٧٤٠٧).","vol":"19","page":425},{"text":"شبهه بالعاقر في عزة قومه (^١). وسبقه إليه ابن العربي (^٢) وغيره، وقد أسلفناه صريحًا.\nالحديث الثاني والثالث والرابع:\nحديث ابن عُمَرَ - ﵄ - أَنَّه لَما نَزَلَ الحِجْرَ فِي غَزْوَةِ تَبُوكَ أَمَرَهُمْ أَنْ لَا يَشْرَبُوا مِنْ بِئْرِهَا، وَلَا يَسْتَقُوا مِنْهَا، فَقَالُوا: قَدْ عَجَنَّا مِنْهَا وَاسْتَقَيْنَا. فَأَمَرَهُمْ أَنْ يَطْرَحُوا ذَلِكَ العَجِينَ، وَيُهَرِيقُوا ذَلِكَ المَاءَ.\nوُيرْوى عَنْ سَبْرَةَ بْنِ مَعْبَدٍ وَأَبِي الشَّمُوسِ أَنَّ النَّبِيَّ - ﷺ - أَمَرَ بِإِلْقَاءِ الطَّعَامِ.\nوَقَالَ أَبُو ذَرٍّ، عَنِ النَّبِيَّ - ﷺ -: \"مَنِ اعْتَجَنَ بِمَائِهِ\".\nالشرح:\nسلف حديث ابن عمر في الصلاة. وكأنه يريد بحديث سبرة ما روى أبو داود بعضه من حديث سليمان بن داود المهري، عن ابن وهب قال: حدثني سبرة بن عبد العزيز بن الربيع بن سبرة بن معبد الجهني، عن أبيه، عن جده به (^٣). كنية (سبرة) (^٤) أبو ثرية -بضم الثاء وقيل بفتحها- والصواب الأول، كما قاله أبو عمر (^٥).\nوأما حديث أبي الشموس وهو البلوي الصحابي شهد غزوة تبوك، فأخرجه الطبراني من حديث سليم بن مطير، عن أبيه، عن أبي الشموس - ﵁ - أنه - ﵇ - نهى أصحابه يوم الحجر عن بئرهم، فألقى ذو العجين عجينه\n_________\n(^١) \"المفهم\" ٧/ ٤٢٩.\n(^٢) \"عارضة الأحوذي\" ١٢/ ٢٤٤.\n(^٣) أبو داود (٣٠٦٨).\n(^٤) في الأصول: (أبي سبرة)، والصواب ما أثبتناه.\n(^٥) \"الاستيعاب\" ٢/ ١٤٦.","vol":"19","page":426},{"text":"وذو الحيس حيسه (^١). وذكره البخاري في \"تاريخه\"، وزياد بن نُصَير هذا من أهل الوادي مولى حسن من أهل وادي القرى.\nوأبو ذر اسمه جندب بن جنادة بن سفيان بن عبيد بن حرام بن غفاربن مليل بن ضمرة بن بكر.\nفائدة:\nأمرهم ألا يشربوا من مائها، خوفًا أن يورثهم قسوة أو شيئًا يضرهم.\nوقوله: (عجنا منها) هو بفتح الجيم، قال ابن التين: وضبط في بعض النسخ بالكسر قال: ومستقبله بضم الجيم وقيل: بكسرها.\nالحديث الخامس والسادس والسابع:\nحديث عُبَيْدِ اللهِ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّ النَّاسَ نَزَلُوا مَعَ رَسُولِ اللهِ - ﷺ - أَرْضَ ثَمُودَ الحِجْرَ، فَاسْتَقَوْا مِنْ بِيْارِهَا .. الحديث. وأخرجه مسلم أيضًا، ثم قال: تابعه أسامة عن نافع.\nحَدَّثَنِا مُحَمَّدٌ، أَنَا عَبْدُ اللهِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ: أَخْبَرَنِي سَالِمُ ابْنُ عَبْدِ اللهِ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - لَمَّا مَرَّ بِالْحِجْرِ قَالَ: \"لَا تَدْخُلُوا مَسَاكنَ الذِينَ ظَلَمُوا أنفسهم إِلَّا أَنْ تَكُونُوا بَاكِينَ؛ أَنْ يُصِيبَكُمْ مَا أَصَابَهُمْ\". ثُمَّ تَقَنَّعَ بِرِدَائِهِ وَهْوَ عَلَى الرَّحْلِ. ويأتي في المغازي ومحمد هذا هو ابن مقاتل، كما صرح به أبو نعيم.\nوعبد الله: هو ابن المبارك.\nثم قال: حدثنا عبد الله -هو المسندي- ثنا وهب، ثنا أبي، سمعت يونس، عن الزهري، عن سالم أن ابن عمر - ﵄ - قال: قال\n_________\n(^١) \"المعجم الكبير\" ٢٢/ ٣٢٨ - ٣٢٩ (٨٢٦).","vol":"19","page":427},{"text":"رسول الله - ﷺ -: \"لا تدخلوا مساكن الذين ظلموا أنفسهم إلا أن تكونوا باكين أن يصيبكم مثل ما أصابهم\". وأخرجه مسلم أيضًا.\nالشرح:\nقوله: \"لا تدخلوا\" إلى آخره، هو مثل قوله: ﴿أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ﴾ [الروم: ٩] فأمرهم الشارع بالاعتبار.\nوفي حديث آخر أشبه قال لهم: \"لا تسألوا الآيات فقد سألها قوم صالح فكانت ترد من هذا الفج وتصدر من هذا الفج فعتوا عن أمر ربهمِ، فعقروها، فأخذتهم الصاعقة فأهمدهم الله من تحت السماء، إلا رجلًا واحدًا كان في حرم الله، فلما خرج من الحرم أصابه ما أصاب قومه\" (^١).\nوقوله: (\"باكين\") كتب عند أبي الحسن بياءين وليس بصحيح، كما قاله ابن التين؛ لأن الياء الأولى مكسورة في الأصل فاستثقلت الكسرة وحذفت إحدى الياءين؛ لالتقاء الساكنين.\nوقوله: (\"أن يصيبكم\") هو مثل ﴿يُبَيِّنُ الله لَكُمْ أَنْ تَضِلُّوا﴾ [النساء: ١٧٦]، ومثله الحديث: \"لا يدعون أحدكم على ولده أن يوافق من الله إجابة\" (^٢) المعنى عند الكسائي وأبي عبيد: لئلا يصيبكم مثل\n_________\n(^١) رواه أحمد ٣/ ٢٩٦، وابن حبان في \"صحيحه\" ١٤/ ٧٧ (٦١٩٧)، والحاكم ٢/ ٣٤٠ - ٣٤١ من طريق عبد الله بن عثمان بن خثيم، عن أبي الزبير، عن جابر. وصحح الحاكم إسناده.\n(^٢) روى مسلم (٣٠٠٩) كتاب: الزهد، باب: حديث جابر الطويل، أن رسول الله - ﷺ - قال: \"لا تدعوا على أنفسكم، ولا تدعوا على أولادكم .. لا توافقوا من الله ساعة يسأل فيها عطاءً فيستجيب لكم\".","vol":"19","page":428},{"text":"ما أصابهم. وهذا عند البصريين خطأ، لا يجوز إضمار (لا)، والمعنى عندهم: كراهية أن يصيبكم (حذرًا) (^١) أو خشية. وفي الآية قول ثالث يبين الله لكم الضلال، وقد منع مالك نبش قبور المشركين، فقيل: خشية أن تصادف قبر نبي أو صالح، وقيل: لئلا ينبشه غير معتبر فيكون (مرتعا؛ لما في) (^٢) هذا الحديث من النهي عن ذلك.\n_________\n(^١) في الأصل: وحذرًا. والمثبت من (ص ١).\n(^٢) في (ص ١): مرتكبًا لباقي.","vol":"19","page":429},{"text":"<span data-type='title' id=toc-2292>١٨ - باب ﴿أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ﴾ [البقرة: ١٣٣]\n٣٣٨٢ </span>- حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: «الكَرِيمُ ابْنُ الكَرِيمِ ابْنِ الكَرِيمِ ابْنِ الكَرِيمِ يُوسُفُ ابْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ - ﵈ -». [٣٣٩٠، ٤٦٨٨ - فتح ٦/ ٤١٧]\nهذا ثابت في بعض النسخ وقد سلف.\nثم قال: (حدثنا إسحاق بن منصور) وهو ابن بهرام الكوسج المروزي الحافظ أبو يعقوب، سكن نيسابور، ومات سنة إحدى وخمسين ومائتين، عنه الكل إلا أبا داود، ولهم إسحاق بن منصور السلولي الكوفي، روى له الكل، وعنه عباس الدوري، مات سنة خمس ومائتين. ولهم ثالث: إسحاق بن منصور بن حيان الأسدي الكوفي، عنه محمد بن عبد الله بن نمير. (أنا عبد الصمد) هو ابن عبد الوارث أبو سهل التنوري الحافظ الحجة، مات سنة سبع ومائتين، روى له الجماعة، وليس في الصحيحين غيره، ولهم اثنان آخران: عبد الصمد بن حبيب العوذي، أخرج له أبو داود، وقال البخاري: لين، وعبد الصمد بن سليمان البلخي الحافظ عنه الترمذي وابن خزيمة، حدث في سنة ست وأربعين ومائتين. (ثنا عبد الرحمن بن عبد الله) هو ابن دينار، انفرد به البخاري، وقال أبو حاتم وغيره: فيه لين، وأخرج له أبو داود والترمذي والنسائي.\nوفي البخاري عبد الرحمن بن عبد الله ثلاثة: أحدهم معلق عن أبيه: هو مولى ابن عمر، تابعي، أخرجوا له، مات سنة سبع وعشرين ومائة،","vol":"19","page":430},{"text":"وليس في الصحيحين عبد الله بن دينار غيره. وفي ابن ماجه آخر: حمصي، ليس بالقوي.\nعَنِ ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْكَرِيمُ ابن الكَرِيمِ ابن الكَرِيمِ ابن الكَرِيمِ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ\". وادعى ابن التين أنه أسقط واحدًا من هؤلاء.\nوذكره في التفسير، والذي في الأصول هنا إثباته كما سقته لك، لكن ذكر منهم أن إبراهيم نبي رسول صديق خليل. ويوسف نبي رسول صديق، وإسحاق ويعقوب نبيان، ويوسف ابن ابن أخي رسول، وأخو أحد عشر نبيًّا، فهم ست عشر نبيًّا من بيت واحد.","vol":"19","page":431},{"text":"<span data-type='title' id=toc-2293>١٩ - باب قَوْلِ الله تَعَالَى: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ (٧)﴾ [يوسف: ٧]</span>\n٣٣٨٣ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: سُئِلَ رَسُولُ اللهِ - ﷺ -: مَنْ أَكْرَمُ النَّاسِ؟ قَالَ: «أَتْقَاهُمْ لِلَّهِ». قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ ابْنُ نَبِيِّ اللهِ ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ اللهِ». قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَعَنْ مَعَادِنِ العَرَبِ تَسْأَلُونِي؟، النَّاسُ مَعَادِنُ خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلَامِ إِذَا فَقِهُوا».\nحَدَّثَنِى مُحَمَّدٌ أَخْبَرَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللَّهِ، عَنْ سَعِيدٍ، عَنْ أَبِى هُرَيْرَةَ - ﵁ -، عَنِ النَّبِىِّ - ﷺ - بِهَذَا. [انظر: ٣٣٥٣ - مسلم: ٢٣٧٨ - فتح ٦/ ٤١٧]\n\n٣٣٨٤ - حَدَّثَنَا بَدَلُ بْنُ المُحَبَّرِ، أَخْبَرَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ قَالَ: سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهَا: «مُرِى أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ». قَالَتْ: إِنَّهُ رَجُلٌ أَسِيفٌ، مَتَى يَقُمْ مَقَامَكَ رَقَّ. فَعَادَ فَعَادَتْ، قَالَ شُعْبَةُ فَقَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ «إِنَّكُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ». [انظر: ١٩٨ - مسلم: ٤١٨ - فتح ٦/ ٤١٧]\n\n٣٣٨٥ - حَدَّثَنَا الرَّبِيعُ بْنُ يَحْيَى البَصْرِيُّ، حَدَّثَنَا زَائِدَةُ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ قَالَ: مَرِضَ النَّبِيُّ - ﷺ - فَقَالَ: «مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ». فَقَالَتْ: إِنَّ أَبَا بَكْرٍ رَجُلٌ. فَقَالَ، مِثْلَهُ فَقَالَتْ مِثْلَهُ. فَقَالَ: «مُرُوهُ فَإِنَّكُنَّ صَوَاحِبُ يُوسُفَ». فَأَمَّ أَبُو بَكْرٍ فِي حَيَاةِ رَسُولِ اللهِ - ﷺ -. فَقَالَ حُسَيْنٌ، عَنْ زَائِدَةَ: رَجُلٌ رَقِيقٌ. [انظر: ٦٧٨ - مسلم: ٤٢٠ - فتح ٦/ ٤١٧]\n\n٣٣٨٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الوَلِيدَ بْنَ الوَلِيدِ اللَّهُمَّ أَنْجِ المُسْتَضْعَفِينَ مِن","vol":"19","page":432},{"text":"الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ». ٤/ ١٨٣٠ [انظر: ٨٠٤ - مسلم: ٦٧٥ - فتح ٦/ ٤١٨]\n\n٣٣٨٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ ابْنِ أَخِي جُوَيْرِيَةَ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَّ سَعِيدَ بْنَ المُسَيَّبِ وَأَبَا عُبَيْدٍ أَخْبَرَاهُ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَرْحَمُ الله لُوطًا، لَقَدْ كَانَ يَأْوِى إِلَى رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ ثُمَّ أَتَانِي الدَّاعِى لأَجَبْتُهُ». [انظر: ٣٣٧٢ - مسلم: ١٥١ - فمَح ٦/ ٤١٨]\n\n٣٣٨٨ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا ابْنُ فُضَيْلٍ، حَدَّثَنَا حُصَيْنٌ، عَنْ شَقِيقٍ، عَنْ مَسْرُوقٍ قَالَ: سَأَلْتُ أُمَّ رُومَانَ -وَهْيَ أُمُّ عَائِشَةَ- عَمَّا قِيلَ فِيهَا مَا قِيلَ، قَالَتْ: بَيْنَمَا أَنَا مَعَ عَائِشَةَ جَالِسَتَانِ، إِذْ وَلَجَتْ عَلَيْنَا امْرَأَةٌ مِنَ الأَنْصَارِ، وَهْيَ تَقُولُ: فَعَلَ الله بِفُلَانٍ وَفَعَلَ. قَالَتْ: فَقُلْتُ: لِمَ؟ قَالَتْ: إِنَّهُ فما ذِكْرَ الحَدِيثِ. فَقَالَتْ عَائِشَةُ: أَيُّ حَدِيثٍ؟ فَأَخْبَرَتْهَا. قَالَتْ: فَسَمِعَهُ أَبُو بَكْرٍ وَرَسُولُ اللهِ - ﷺ -؟ قَالَتْ: نَعَمْ. فَخَرَّتْ مَغْشِيًّا عَلَيْهَا، فَمَا أَفَاقَتْ إِلاَّ وَعَلَيْهَا حُمَّى بِنَافِضٍ، فَجَاءَ النَّبِيُّ - ﷺ - فَقَالَ: «مَا لِهَذِهِ؟». قُلْتُ: حُمَّى أَخَذَتْهَا مِنْ أَجْلِ حَدِيثٍ تُحُدِّثَ بِهِ، فَقَعَدَتْ فَقَالَتْ: وَاللهِ لَئِنْ حَلَفْتُ لَا تُصَدِّقُونِي، وَلَئِنِ اعْتَذَرْتُ لَا تَعْذِرُونِي، فَمَثَلِى وَمَثَلُكُمْ كَمَثَلِ يَعْقُوبَ وَبَنِيهِ، فَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ. فَانْصَرَفَ النَّبِيُّ - ﷺ - فَأَنْزَلَ الله مَا أَنْزَلَ، فَأَخْبَرَهَا فَقَالَتْ: بِحَمْدِ اللهِ لَا بِحَمْدِ أَحَدٍ. [٤١٤٣، ٤٦٩١، ٤٧٥١ - فتح ٦/ ٤١٨]\n\n٣٣٨٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ أَنَّهُ سَأَلَ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - أَرَأَيْتِ قَوْلَهُ: ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا﴾ [يوسف: ١١٠] أَوْ: ﴿كُذِبُوا﴾ [يوسف: ١١٠]. قَالَتْ: بَلْ كَذَّبَهُمْ قَوْمُهُمْ. فَقُلْتُ: وَاللهِ لَقَدِ اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبُوهُمْ، وَمَا هُوَ بِالظَّنِّ. فَقَالَتْ: يَا عُرَيَّةُ، لَقَدِ اسْتَيْقَنُوا بِذَلِكَ. قُلْتُ: فَلَعَلَّهَا أَوْ ﴿كُذِبُوا﴾. قَالَتْ: مَعَاذَ اللهِ، لَمْ تَكُنِ الرُّسُلُ تَظُنُّ ذَلِكَ بِرَبِّهَا، وَأَمَّا هَذِهِ الآيَةُ قَالَتْ: هُمْ أَتْبَاعُ الرُّسُلِ الَّذِينَ آمَنُوا بِرَبِّهِمْ وَصَدَّقُوهُمْ، وَطَالَ عَلَيْهِمُ البَلَاءُ، وَاسْتَأْخَرَ عَنْهُمُ النَّصْرُ، حَتَّى إِذَا اسْتَيْأَسَتْ مِمَّنْ كَذَّبَهُمْ مِنْ","vol":"19","page":433},{"text":"قَوْمِهِمْ، وَظَنُّوا أَنَّ أَتْبَاعَهُمْ كَذَّبُوهُمْ جَاءَهُمْ نَصْرُ اللهِ.\nقَالَ أَبُو عَبْدِ اللهِ: ﴿اسْتَيْأَسُوا﴾ [يوسف: ٨٠] افْتَعَلُوا مِنْ يَئِسْتُ. ﴿مِنْهُ﴾ [يوسف: ٨٠] مِنْ يُوسُفَ. ﴿وَلَا تَيْأَسُوا مِنْ رَوْحِ اللهِ﴾ [يوسف: ٨٧] مَعْنَاهُ الرَّجَاءُ. [٤٥٣٥، ٤٦٩٥، ٤٦٩٦ - فتح ٦/ ٤١٨]\n\n٣٣٩٠ - أَخْبَرَنِي عَبْدَةُ، حَدَّثَنَا عَبْدُ الصَّمَدِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْكَرِيمُ ابْنُ الكَرِيمِ ابْنِ الكَرِيمِ ابْنِ الكَرِيمِ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ - ﵈ -». [انظر: ٣٣٨٢ - فتح ٦/ ٤١٩]\nذكر فيه تسعة أحاديث:\nأحدها:\nحدثنا عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ أَخْبَرَنِي سَعِيدُ ابْنُ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: مَنْ أَكْرَمُ النَّاسِ؟ الحديث وقد سلف قريبًا (^١).\nثانيها:\nحَدَّثَنا مُحَمَّدٌ ثنا عَبْدَةُ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ - بهذا.\nوسعيد بن أبي سعيد لعله المقبري كيسان. وبخط الدمياطي قبالة سعيد (^٢) اسمه عبد الله ولقبه أبو محمد القرشي الهباري الكوفي، مات\n_________\n(^١) سلف برقم (٣٣٧٤) باب رقم: (١٤).\n(^٢) ورد بهامش الأصل: إنما كتبه الدمياطي قبالة عبيد بن إسماعيل وقد نقل نحو هذِه الحاشية بعض من اعتنى بحواشي الدمياطي سماه: عبيد بن إسماعيل، وهو في عبد بن إسماعيل صحيح وما قاله شيخنا هنا خطأ محض فكأنه اشتبهت عليه الإشارة إلى الحاشية. والله أعلم. وهذا لا يقوله الدمياطي ولا غيره ممن له أدنى تمييز في هذا الفن.","vol":"19","page":434},{"text":"سنة خمسين ومائتين فليتأمل.\nومحمد هو ابن سلام بن الفرج أبو عبد الله السلمي مولاهم البيكندي، مات سنة خمس وعشرين ومائتين انفرد به البخاري، قال: وعبدة اسمه عبد الرحمن بن سليمان أبو حي الكلابي من أنفسهم ولقبه عبدة مات سنة سبع، وقيل تسع، وقيل ثمان وثمانين ومائة. قال أحمد: ثقة وزيادة مع صلاحه وشدة فقر.\nورواه أبو نعيم، عن أبي أحمد، ثنا عمران بن موسى، عن عثمان، عن عبدة، ثم قال: رواه -يعني: البخاري- عن عثمان (عن) (^١) عبدة كذا قال، والموجود خلافه كما قدمته، حدثنا محمد، ثنا عبدة، ورواه الإسماعيلي، عن الحسن، عن سفيان، ثنا إسحاق بن عبد الله، ثنا عبدة بن سليمان ومحمد بن بشر، عن عبيد الله.\nالحديث الثالث:\nحديث عَائِشَةَ - ﵂ -: \"مُرِي أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ\".\nالحديث سلف في الصلاة (^٢).\nوقولها: (إنه رجل أسيف) وفي رواية زائدة بعدها: رقيق، أي: رقيق القلب سريع البكاء والحزن كذا فسره أبو عبيد في اللغة (^٣)، الأسيف في اللغة: الذي لا يكاد يسمن.\nوشيخ البخاري فيه بدل بن المحبر من أفراده قال البخاري: بصري. وقال مسلم: واسطي، مات سنة ثلاث وعشرين ومائتين.\n_________\n(^١) كذا في الأصل، وفي (ص ١): (بن).\n(^٢) سلف برقم (٦٦٤) كتاب: الأذان، باب: حدِّ المريض أن يشهد الجماعة.\n(^٣) \"غريب الحديث\" ١/ ١٠٠.","vol":"19","page":435},{"text":"الحديث الرابع:\nحديث أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ بمثله، وفيه: (رَجُلٌ رَقِيقٌ). وقد سلف في الصلاة أيضًا (^١). وشيخه فيه الربيع بن يحيى الأشناني من أفراده ثقة ثبت، مات سنة أربع وعشرين ومائتين.\nالحديث الخامس:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ\". تقدم في الصلاة (^٢). والوطأة: البأس والعقوبة. وقال الداودي: هي الأرض.\nالحديث السادس:\nحَدَّثنَا عَبْدُ اللهِ بْنُ (مُحَمَّدِ) (^٣) بْنِ أَسْمَاءَ ابن أَخِي جُوَيْرِيَةَ بن أسماء، ثنا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَ سَعِيدَ بْنَ المُسَيَّبِ وَأَبَا عُبَيْدٍ أَخْبَرَاهُ، عَنْ أَبِي هُرَيْرَةَ وإنه قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَرْحَمُ اللهُ لُوطًا، لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيدٍ\".\nالحديث وقد سلف ويأتي في التفسير (^٤).\nوعبد الله شيخ البخاري أخرج له أبو داود، والنسائي، ومسلم، مات سنة إحدى وثلاثين ومائتين.\nقال أحمد الدورقي: لم أر بالبصرة أفضل منه.\nوعمه جويرية بن أسماء بن عبيد بن مخراق أبو أسماء، وقيل: أبو مخراق، مات سنة ثلاث وسبعين. وأبو عبيد هذا هو سعد بن\n_________\n(^١) سلف برقم (٦٨٧) كتاب: الأذان، باب: أهل العلم والفضل أحق بالإمامة.\n(^٢) سلف برقم (٨٠٤) كتاب: الأذان، باب: يهوي بالتكبير حين يسجد.\n(^٣) في الأصل: أحمد، والمثبت من (ص ١) وهو الصواب.\n(^٤) سلف برقم (٣٣٧٢) باب: قوله ﴿وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ﴾ …، وسيأتي في التفسير برقم (٤٥٣٧) باب: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾.","vol":"19","page":436},{"text":"عبيد مولى ابن أزهر الزهري.\nالحديث السابع:\nحديث مَسْرُوقٍ: سَأَلْتُ أُمَّ رُومَانَ وَهْيَ أُمُّ عَائِشَةَ - ﵄ - عَمَّا قِيلَ فِيهَا مَا قِيلَ، قَالَتْ: بينا أَنَا وعَائِشَةَ .. أخذتها الحمى، فذكر قطعة من حديث الإفك.\nويأتي في التفسير في سورة يوسف والنور وهذا الحديث اختلف في سنده من حيث إن أم رومان سعد، ويقال: زينب بنت عمير بن عامر، وقيل بنت عامر بن عويمر الكنانية بفتح الراء منها وتضم. قال ابن سعد وأبو حسان الزيادي (^١): إنها ماتت في حياة رسول الله سنة ست ونزل رسول الله - ﷺ - في قبرها (^٢). زاد الزبير: في ذي الحجة.\nوقال أبو عمر: سنة أربع، وقيل: سنة خمس (^٣)، فعلى هذا لا يتجه سماع مسروق منها ويكون حديثه منقطعًا. وأما على قول أبي إسحاق الحربي في \"تاريخه\" و\"علله\": سأل مسروق أم رومان وله خمس عشرة سنة ومات وهو ابن ثمان وسبعين سنة، وهي أقدم من حدث عنها مسروق وقد صلى خلف أبي بكر وعمر. وقول أبي نعيم\n_________\n(^١) هو الإمام الحافظ، مؤرخ العصر، قاضي بغداد، الحسن بن عثمان بن حماد البغدادي، سمع من هشيم بن بشير ويحيى بن زائدة والوليد بن مسلم ومحمد بن عمر الواقدي، وغيرهم. قال الخطيب البغدادي: كان أحد العلماء الأفاضل، ومن أهل المعرفة، والثقة، والأمانة، وقال ابن العماد: كان إمامًا، ثقة، أخباريًّا، مصنفًا، كثير الاطلاع اهـ. توفي في رجب سنة اثنتين وأربعين ومائتين، وكان من كبار أصحاب الواقدي. انظر ترجمته في: \"تاريخ بغداد\" ٧/ ٣٥٦ - ٣٦١ (٣٨٧٧)، \"سير أعلام النبلاء\" ١١/ ٤٩٦ (١٣٤)، \"شذرات الذهب\" ٢/ ١٠٠.\n(^٢) \"الطبقات الكبرى\" ٨/ ٢٧٦.\n(^٣) \"الاستيعاب\" ٤/ ٤٩٠.","vol":"19","page":437},{"text":"الحافظ: بقيت بعد رسول الله - ﷺ - دهرًا طويلًا، فهو متصل.\nوأباه الخطيب وقال: العجب من الحربي كيف خفي عليه سؤال مسروق لها مع علو قدره في العلم.\nوأحسب العلة التي دخلت عليهما اتصال السند وثقة رجاله فلم يفكر فيما وراء ذلك فهي العلة التي دخلت على البخاري حتى خرجه.\nوأما مسلم فلم يخرجه ورجاله على شرطه وأحسبه فطن لاستحالته فتركه. وقول الحربي سألها وله خمس عشرة سنة.\nفعلى هذا كان له وقت وفاة رسول الله - ﷺ - بضع عشرة سنة، فما الذي منعه أن يسمع من رسول الله - ﷺ -.\nقلت: لكن البخاري لما ذكر رواية علي بن زيد بن جدعان، عن القاسم: ماتت أم رومان زمن رسول الله - ﷺ -، قال: فيه نظر -أي: لضعف علي وانقطاع حديث القاسم- وحديث مسروق أسند (^١).\nقال الخطيب: لم يزل حديث مسروق هذا يختلج في صدري وأستنكره سنين فلا أعرف له علة لثقته واتصال سنده حتى رأيت في رواية لحصين، عن مسروق، عن أم رومان فجوزت أن يكون مسروق أرسل الرواية عنها، وقد ذكر أن حصينًا اختلط في آخر عمره، فلعله روى الحديث في حال اختلاطه. وفي روايةٍ عن مسروق: سُئلت أم رومان. وهذا أشبه بالصحة؛ لأن من الناس من يكتب الهمزة ألفًا في جميع أحوالها: الرفع والنصب والخفض ولعل بعض النقلة كتب سُئلت بالألف فقرأه الراوي سَأَلتُ ودوَّن عليه ورواه. ووقع في كتابه:\n_________\n(^١) \"التاريخ الصغير\" ١/ ٣٨، وانظر لزامًا \"تهذيب التهذيب\" ٤/ ٦٩٦.","vol":"19","page":438},{"text":"ورواه مسروق عن ابن مسعود عنها. قال: وهو الأشبه (^١).\nوقال ابن ناصر السلامي (^٢): يكون كأنه روى عن ابن مسعود عنها. والذي قاله غير واحد أن الأولى مرسلة.\nقال أبو عمر: رواية مسروق، عن أم رومان مرسلة (^٣).\nوقال الحميدي: كان بعض من لقينا من البغداديين الحفاظ يقول: الإرسال في هذا الحديث بَيِّن (^٤).\nوقال ابن العربي: العنعنة في رواته، إنه أصح.\nوقال السهيلي: قيل: إنه وهم في الحديث (^٥).\nقال الداودي: رواه وائل عن أم رومان.\nوفيه من الوهم أن أم مسطح من قريش وقالت: (ولجت علينا امرأة من الأنصار).\nوفيه: (فانصرف رسول الله - ﷺ - ولم يقل شيئًا). خلاف قول عائشة: فما رام رسول الله - ﷺ - من مجلسه ولا خرج من البيت حتى نزلت براءتها (^٦).\nوقال ابن التين: هو أصح من هذا؛ لأنه رواه الزهري عن ابن المسيب وعروة وعبيد الله وعلقمة بن وقاص عنها.\n_________\n(^١) انظر: \"تحفة الأشراف\" (١٨٣١٨).\n(^٢) هو الإمام المحدث الحافظ، مفيد العراق، أبو الفضل محمد بن ناصر بن محمد بن علي بن عمر السلامي البغدادي، توفي سنة خمسين وخمسمائة. انظر: \"سير أعلام النبلاء\" ٢٠/ ٢٦٥ - ٢٧١.\n(^٣) \"الاستيعاب\" ٤/ ٤٩١.\n(^٤) \"الجمع بين الصحيحين\" ٤/ ٣٥٨.\n(^٥) \"الروض الأنف\" ٤/ ٢١.\n(^٦) سيأتي برقم (٤١٤١) كتاب: المغازي، باب: حديث الإفك.","vol":"19","page":439},{"text":"وإنما ذكره هنا لذكر يوسف حيث قالت: (فمثلي ومثلكم كمثل يعقوب وبنيه).\nوفي أبي داود من حديث حميد الأعرج، عن ابن شهاب، عن عروة، عن عائشة - ﵂ - أنه - ﷺ - لما كشف وجهه حين جاءه جبريل قال: \"أعوذ بالله السميع من الشيطان الرجيم ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ﴾ ثم قال: هذا حديث منكر، وقد روى هذا الحديث عن الزهري غير واحد، لم يذكروا هذا الكلام على هذا الشرح، وأخاف أن يكون أمر الاستعاذة فيه من كلام حميد (^١).\nالحديث الثامن:\nحديث عُرْوَةُ أَنَّهُ سَأَلَ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ -: أَرَأَيْتِ قَوْلَهُ تعالى: ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا﴾ [يوسف: ١١٠] أَوْ: ﴿كُذِبُوا﴾ [يوسف: ١١٠]. قَالَتْ: بَلْ كَذَّبَهُمْ قَوْمُهُمْ. فَقُلْتُ: والله لَقَدِ اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبُوهُمْ، وَمَا هُوَ بِالظَّنِّ. فَقَالَتْ: يَا عُرَيَّةُ، لَقَدِ اسْتَيْقَنُوا بِذَلِكَ. قُلْتُ: فَلَعَلَّهَا أَوْ ﴿كُذِبُوا﴾. قَالَتْ: مَعَاذَ اللهِ، لَمْ تَكُنِ الرُّسُلُ تَظُنُّ ذَلِكَ بِرَبِّهَا، وَأَمَّا هذِه الآيَةُ. قَالَتْ: هُمْ أَتْبَاعُ الرُّسُلِ .. الحديث.\nقَالَ أَبُو عَبْدِ اللهِ: ﴿اسْتَيْأَسُوا﴾ [يوسف: ٨٠]: (استفعَلُوا) (^٢) مِنْ يَئِسْتُ. وسيأتي في التفسير سورة البقرة ويوسف.\nواخُتلف في معنى هذِه الآية فقيل: استيئسوا أن يأتي قومهم العذاب. وقيل: يئسوا من إيمان قومهم.\n_________\n(^١) أبو داود (٧٨٥).\n(^٢) كذا في الأصل، وهي رواية الأصيلي كما في هامش \"اليونينية\" ٤/ ١٥١.","vol":"19","page":440},{"text":"قال ابن التين: ليس وزنه كما ذكر البخاري افتعلوا ولكن استفعلوا. وكذلك هو في بعض الروايات، وقد أسلفناه أولًا.\nوقول عائشة - ﵂ -: (والله لقد استيقنوا أن قومهم كذبوهم وما هو بالظن) هذا قول قتادة، وهو معروف في اللغة أنّ الظنّ بمعنى اليقين ومنه قوله تعالى: ﴿وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللهِ إِلَّا إِلَيْهِ﴾ [التوبة: ١١٨].\nوفي الآية قول آخر على قراءة التشديد أن الظن على بابه، ويتأول على عائشة هنا: طال على المؤمنين البلاء واستأخر عنهم النصر فظن الرسل أن أتباعهم كذبوهم، قيل وهو أحسن.\nوقول ابن مسعود وابن عباس [كُذِبُوا] بضم الكاف والتخفيف.\nواختلف قول ابن عباس في تأويله فقال: إنهم ضعفوا، وقال: إنهم كسروا (^١).\nوالثاني: ظن قومهم أن الرسل كُذِبوا، فالضمير في (كذبوا) يعود على القوم على هذا. وقرأ مجاهد (كَذِبوا) بفتح الكاف والتخفيف، وفسره: وظن قومهم. أي: كذبوهم (^٢)، وهو كالذي قبله في المعنى. وقال ابن عرفة: الكذب الانصراف عن الحق، يقال: حمل فما كذب. أي: ما انصرف عن القتال، فمعنى (كذبوا) أي: تكذيبًا لا تصديق بعده.\nوقولها: (يا عرية) هو تصغير عروة وأصله عريوة إلا أنه اجتمع حرفا علة وسبق الأول بالسكون جعلوهما ياءين وأدغموا الأولى في الثانية.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٣٢٠ - ٣٢١ (٢٠٠٢٤) (٢٠٠٢٥) (٢٠٠٢٩)، وانظر \"الدر المنثور\" ٤/ ٧٧.\n(^٢) \"تفسير مجاهد\" ١/ ٣٢٢.","vol":"19","page":441},{"text":"وقوله،: ﴿وَلَا تَيْأَسُوا مِنْ رَوْحِ اللهِ﴾، معناه الرجاء أي لرحمته، تعالى.\nالحديث التاسع:\nحديث ابن عُمَرَ - ﵄ -: \"الْكَرِيمُ ابن الكَرِيمِ\" إلى آخره.\nسلف قريبًا (^١)، والبخاري رواه ثَمَّ عن إسحاق بن منصور، أنا عبد الصمد، وهنا رواه عن عبدة، ثنا عبد الصمد، ورواه في التفسير عن عبد الله بن محمد، ثنا عبد الصمد (^٢).\nوعبدة هذا هو ابن عبد الله بن عبدة أبو سهل الصفار الخزاعي البصري مات بالأهواز سنة ثمان وخمسين ومائتين، انفرد به البخاري، وعنه الأربعة أيضًا. وفي الستة عبدة بن سليمان الكلابي سلف قريبًا.\nوعبدة بن أبي لبابة لم يرو له أبو داود، وفي أبي داود عبدة بن سليمان المروزي. وفي النسائي عبدة بن عبد الرحيم المروزي، مات بدمشق سنة أربع وأربعين ومائتين.\n_________\n(^١) سلف برقم (٣٣٨٢) باب: ﴿أَمْ كُنْتُمْ شُهَدَاءَ﴾.\n(^٢) سيأتي برقم (٤٦٨٨) باب: قوله: ﴿وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ﴾.","vol":"19","page":442},{"text":"<span data-type='title' id=toc-2294>٢٠ - باب قَوْلِ الله تَعَالَى: ﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ (٨٣)﴾ [الأنبياء: ٨٣]</span>\n﴿ارْكُضْ بِرِجْلِكَ﴾ [ص: ٤٢]: اضرِبْ. ﴿يَرْكُضُونَ﴾ [الأنبياء: ١٢]: يَعْدُونَ.\n\n٣٣٩١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ الجُعْفِيُّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «بَيْنَمَا أَيُّوبُ يَغْتَسِلُ عُرْيَانًا خَرَّ عَلَيْهِ رِجْلُ جَرَادٍ مِنْ ذَهَبٍ، فَجَعَلَ يَحْثِى فِي ثَوْبِهِ، فَنَادَى رَبُّهُ يَا أَيُّوبُ، أَلَمْ أَكُنْ أَغْنَيْتُكَ عَمَّا تَرَى؟ قَالَ: بَلَى يَا رَبِّ، وَلَكِنْ لَا غِنَى لِي عَنْ بَرَكَتِكَ». [انظر: ٢٧٩ - فتح ٦/ ٤٢٠]\nثم ساق حديث أبي هريرة - ﵁ - في قصة أيوب، وقد سلفت في الغسل من الطهارة (^١).\nقيل: كانت خرجت من جسده خراجات كالحلم فإذا طفئت واحدة عادت أخرى.\nوكان من صبره أنه كان تسقط منه الدودة فيردها من حيث سقطت فلبث سبعًا كذلك، زاد الحسن: وستة أشهر. وقال وهب: ثلاث سنين لم تزد يومًا واحدًا (^٢).\nوسنذكر حدث حديثًا: \"ثماني عشرة سنة\".\n_________\n(^١) سلف في الطهارة برقم (٢٧٩)، باب: من اغتسل عريانا وحده في الخلوة.\n(^٢) رواهما الطبري في \"التفسير\" ٩/ ٦٤ (٢٤٧٢٠)، (٢٤٧٢١).","vol":"19","page":443},{"text":"قال ابن إسحاق في \"المبتدأ\": وكان رجلًا من بني إسرائيل ولم يرفع لنا في نسبه فوق أبيه شيئًا، وهو أيوب بن بازخ بن أموص زاد مقاتل: بن اليفور بن العيص بن إسحاق (^١).\nوأسقط ابن دريد في \"وشاحه\" بازخ وذكر بعد أموص رازح. زاد صاحب \"التاريخ الغريب\" (بعد) (^٢) أموص رعويل. قبره مشهور (بحوران) (^٣) بقرية بقرب نوى. وكان ينزل البثنية من الشام. وروى أحمد بن وهب عن عمه عبد الله، أنا نافع بن يزيد، عن عقيل، عن ابن شهاب، عن أنس مرفوعًا: \"إن أيوب لبث في بلائه ثماني عشرة سنة\" (^٤) وعن خالد بن دريك: أصابه البلاء على رأس ثمانين سنة من عمره. وعن ابن عباس: مكث في البلاء سبع سنين، وكان أصابه بعد السبعين من عمره (^٥).\nوفي \"التاريخ الغريب\" زوج ليَّا بنت يعقوب وأم ابنه لوط، وعاش مائتي سنة وست عشرة سنة قال: وقبره بمصر، وقيل: بالشام.\n_________\n(^١) كذا في الأصول، وفي \"تاريخ الطبري\" ١/ ٣٢٢: أيوب بن موص بن رازح بن عيص بن إسحاق.\nوقيل: أيوب بن موص بن رغويل بن العيص بن إسحاق. وقال بعضهم: رعويل.\n(^٢) في الأصل: (بن).\n(^٣) في (ص ١): (بحران).\n(^٤) رواه الطبري في \"تفسيره\" ١٠/ ٥٨٩ - ٥٩٠ (٢٩٩٤٨) عن عبد الله بن وهب به. ورواه ابن حبان في \"صحيحه\" ٧/ ١٥٧ - ١٥٩ (٢٨٩٨) من طريق حرملة بن يحيى، عن ابن وهب به. ورواه أبو يعلى ٦/ ٢٩٩ (٣٦١٧)، والحاكم ٢/ ٥٨١ - ٥٨٢ كلاهما من طريق سعيد بن أبي مريم، عن نافع بن يزيد به. ولفظ الحاكم: \"خمسة عشر سنة\"، وصححه على شرط الشيخين. وزاد الهيثمي في \"المجمع\" ٨/ ٢٠٨ عزوه إلى البزار، وقال: ورجال البزار رجال الصحيح.\n(^٥) رواه الحاكم ٢/ ٥٨١.","vol":"19","page":444},{"text":"وقال ابن خالويه في \"ليس\": كنيته أبو عبد الله وامرأته أم زيد. وما ذكره عنه القُصّاص من تسلط إبليس عليه غير صحيح كما نبه عليه ابن العربي في \"سراجه\"؛ لأنه لا يتسلط على المخلَصين، فكيف من كبارهم؟!\nواخْتُلف لم حلف ليضربن زوجته، فقال ابن عباس: لما أخذه البلاء أخذ إبليس تابوتًا وقعد على الطريق يداوي فجاءته امرأة أيوب فقالت: أتداوي رجلًا به علة كذا وكذا فقال: نعم بشرط أني إذا شفيته قال: أَنْتَ شفيتني، لا أطلب منه جزاءً غير هذا. فجاءت إلى أيوب فأخبرته فقال لها: ذاك الشيطان، والله لئن برئت لأضربنك مائة (^١).\nوقيل: إنها قالت له: لقد طال بك هذا لو كان لك عند ربك مكان لكشف ما بك، فحلف ليضرَبنّها مائة جلدة، فلما كشف ضره وقد ذهب عنها، نودي أن ارْكُض برجلك فاغتسل فذهب ما به فعاد خلقه أحسن ما كان، فأتاها فقالت: لعلك رأيت نبي الله أيوب، وإنه أشبه الناس بك قبل أن يبتلى فأخبرها أنه هو فأنزل الله: ﴿وَخُذْ بِيَدِكَ ضِغْثًا﴾، قال مجاهد ومالك وغيرهما: هذا خاص له. وقال عطاء: هو لجميع الناس (^٢).\nوقالت فرقة: أمران يضربها بقدر احتمالها فمن لم يحتمل إلا ذلك فُعل به كذلك.\nقال ابن التين: والأبين قول مالك؛ لقوله تعالى: ﴿وَلَا تَحْنَثْ﴾ فأسقط عنه الحنث فدل أنه خاص. ولا نُسلّم له.\n_________\n(^١) ذكرها ابن العربي في \"أحكام القرآن\" ٤/ ١٦٥١.\n(^٢) الذي في \"أحكام القرآن\" لابن العربي ٤/ ١٦٥٢: روي عن مجاهد أنها للناس عامة، وروي عن عطاء أنها لأيوب خاصة. وكذلك روى ابن زيد عن ابن القاسم عن مالك: من حلف ليضربن عبده مائة فجمعها فضربه بها ضربة واحدة لم يبرّ.","vol":"19","page":445},{"text":"فصل:\nوقوله: (\"خَرّ عليه رِجل جراد\") يقال: هذا رِجل من جراد أي جماعة منهم، كما يقال: سرب من الظباء، وعانة من الحمير، وخيط من النعام، وذلك من أسماء الجماعات التي لا واحد لها من لفظها.\nقال الخطابي: وفيه دلالة على أن من نُثِر عليه دراهم أو نحوها في إملاك ونحوه أنه أحق بما نثر عليه (^١).\nوتعقبه ابن التين فقال: ليس كما ذكره؛ لأنه شيء خَصّ الله به نبيه أيوب، وذلك شيء من فعل الآدمي فيكره فعله؛ لأنه من السرف. وينازع في كونه خاصًّا، وبأنه جاء عن الشارع فلا سرف فيه.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٤٩.","vol":"19","page":446},{"text":"<span data-type='title' id=toc-2295>٢١ - باب قول الله تعالى: ﴿وَاذْكُرْ في الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا (٥١) وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا (٥٢)﴾ [مريم: ٥١ - ٥٢]</span>\nكَلَّمَهُ. ﴿وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا (٥٣)﴾ [مريم: ٥١ - ٥٣] يُقَالُ لِلْوَاحِدِ وَللاِثْنَيْنِ وَالْجَمِيعِ: نَجِيٌّ، وَيُقَالُ: ﴿خَلَصُوا نَجِيًّا﴾ [يوسف: ٨٠]: اعْتَزَلُوا نَجِيًّا، وَالْجَمِيعُ أَنْجِيَةٌ يَتَنَاجَوْنَ (^١).\n\n٣٣٩٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، سَمِعْتُ عُرْوَةَ قَالَ: قَالَتْ عَائِشَةُ - ﵂: فَرَجَعَ النَّبِيُّ - ﷺ - إِلَى خَدِيجَةَ يَرْجُفُ فُؤَادُهُ، فَانْطَلَقَتْ بِهِ إِلَى وَرَقَةَ بْنِ نَوْفَلٍ، وَكَانَ رَجُلًا تَنَصَّرَ يَقْرَأُ الإِنْجِيلَ بِالْعَرَبِيَّةِ. فَقَالَ وَرَقَةُ: مَاذَا تَرَى؟ فَأَخْبَرَهُ. فَقَالَ وَرَقَةُ: هَذَا النَّامُوسُ الذِي أَنْزَلَ الله عَلَى مُوسَى، وَإِنْ أَدْرَكَنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا. النَّامُوسُ: صَاحِبُ السِّرِّ الذِي يُطْلِعُهُ بِمَا يَسْتُرُهُ عَنْ غَيْرِهِ. [انظر: ٣ - مسلم: ١٦٠ - فتح ٦/ ٤٢٢]\nذكر فيه حديث عروة قال: قالت عائشة - ﵂ -: (فرجع النبي - ﷺ - إلى خديجة ترجف بوادره). وقد سلف أول الكتاب (^٢).\nو﴿مُخْلَصًا﴾ قرئ بفتح اللام. أي: أخلصناه مختارًا خالصًا من الدنس، وبكسر اللام أي وَحَّدَ الله بطاعته وأَخْلَص نفسه من الدنس.\nومعنى ﴿وَقَرَّبْنَاهُ نَجِيًّا﴾ قال ابن عباس: أدنيناه حتى سمع صريف الأقلام (^٣).\n_________\n(^١) كذا بالأصل هذا الباب، ووقع في رواية أبي ذَرٍّ بعدها: باب ﴿وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ﴾ إلى قوله: ﴿مُسْرِفٌ كَذَّابٌ﴾\n(^٢) سلف برقم (٣) كتاب: بدء الوحي، باب: ٣.\n(^٣) رواه الطبري في \"تفسيره\" ٨/ ٣٥١ (٢٣٧٦٠).","vol":"19","page":447},{"text":"وقوله: (النجي ..) إلى آخره، كذا قال ابن عرفة. وقال غيره: نَجِيّ جمع أنجية. وقيل: نَجِيّ جمع ناجٍ مثل غاز وغزي.\nوالناموس صاحب سر الرجل. وقال أبو عبيد: هو جبريل - ﵇ - وسمي بذلك؛ لأن الله خصه بالوحي والغيب الذي لا يطلع عليه غيرُهُ، وأصله من نمس ينمس نمسًا، ونامسته منامسة إذا سررته (^١).\n_________\n(^١) \"غريب الحديث\" ١/ ٣١٥ - ٣١٦.","vol":"19","page":448},{"text":"<span data-type='title' id=toc-2296>٢٢ - باب قَوْلِ الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩) إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا﴾ إِلَى قَوْلِهِ: ﴿طُوًى﴾ [طه: ٩ - ١٢]</span>\n﴿آنَسْتُ﴾ [طه: ١٠]: أَبْصَرْتُ ﴿نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ﴾ [طه: ١٠] الآيَةَ. قَالَ ابن عَبَّاسٍ: ﴿الْمُقَدَّسِ﴾ [طه: ١٢]: المُبَارَكُ. ﴿طُوَى﴾ [طه: ١٢]: اسْمُ الوَادِي ﴿سِيرَتَهَا﴾ [طه: ٢١]: حَالَتَهَا وَ﴿النُّهَى﴾ [طه: ٥٤]: التُّقَى ﴿بِمَلْكِنَا﴾ [طه: ٨٧]: بِأَمْرِنَا. ﴿هَوَى﴾ [طه: ٨١]: شَقِيَ. ﴿فَارِغًا﴾ [القصص: ١٠]: إِلَّا مِنْ ذِكْرِ مُوسى. ﴿رِدْءًا﴾ [القصص: ٣٤]: كَي يُصَدِّقَنِي، وَيُقَالُ: مُغِيثًا أَوْ مُعِينًا. يَبْطُشُ وَيَبْطِشُ. ﴿يَأْتَمِرُونَ﴾ [القصص: ٢٠]: يَتَشَاوَرُونَ. وَالْجِذْوَةُ: قِطْعَةٌ غَلِيظَةٌ مِنَ الخَشَبِ لَيْسَ فِيهَا لَهَبٌ. ﴿سَنَشُدُّ﴾ [القصص: ٣٥]: سَنُعِينُكَ، كُلَّمَا عَزَّزْتَ شَيْئًا فَقَدْ جَعَلْتَ لَهُ عَضُدًا، وَقَالَ غَيْرُهُ: كُلَّمَا لَمْ يَنْطِقْ بِحَرْفٍ أَوْ فِيهِ تَمْتَمَةٌ أَوْ فَأْفَأَةٌ فَهْيَ عُقْدَةٌ ﴿أَزْرِي﴾ [طه: ٣١]: ظَهْرِي ﴿فَيُسْحِتَكُمْ﴾ [طه: ٦١]: فَيُهْلِكَكُمْ. ﴿الْمُثْلَى﴾ [طه: ٦٣]: تَأْنِيثُ الأَمْثَلِ، يَقُولُ: بِدِينِكُمْ، يُقَالُ: خُذِ المُثْلَى: خُذِ الأَمْثَلَ. ﴿ثُمَّ ائْتُوا صَفًّا﴾ [طه: ٦٤] يُقَالُ: هَلْ أَتَيْتَ الصَّفَّ اليَوْمَ؟ يَعْنِي: المُصَلَّى الذِي يُصَلَّى فِيهِ. ﴿فَأَوْجَسَ﴾ [طه: ٦٧]: أَضْمَرَ خَوْفًا، فَذَهَبَتِ الوَاوُ مِنْ ﴿خِيفَةً﴾ [طه: ٦٧]: لِكَسْرَةِ\nالخَاءِ. ﴿في جُذُوعِ النَّخْلِ﴾ [طه: ٧١]: عَلَى جُذُوعِ ﴿خَطْبُكَ﴾ [طه: ٩٥]: بَالُكَ. ﴿مِسَاسَ﴾ [طه: ٩٧]: مَصْدَرُ","vol":"19","page":449},{"text":"مَاسَّهُ مِسَاسًا. ﴿لَنَنْسِفَنَّهُ﴾ [طه: ٩٧]: لَنُذْرِيَنَّهُ. الضَّحَاءُ: الحَرُّ. ﴿قُصِّيهِ﴾ [القصص:١١]: اتَّبِعِي أَثَرَهُ، وَقَدْ يَكُونُ أَنْ تَقُصَّ الكَلَامَ ﴿نَحْنُ نَقُصُّ عَلَيْكَ﴾ [الكهف: ١٣]. ﴿عَنْ جُنُبٍ﴾ [القصص: ١١]: عَنْ بُعْدٍ، وَعَنْ جَنَابَةٍ وَعَنِ اجْتِنَابٍ وَاحَدٌ. قَالَ مُجَاهِدٌ: ﴿عَلَى قَدَرٍ﴾ [طه:٤٠]: مَوْعِدٌ ﴿وَلَا تَنِيَا﴾ [طه: ٤٢]: لَا تَضْعُفَا ﴿يَبَسًا﴾ [طه: ٧٧]: يَابِسًا ﴿مِنْ زِينَةِ الْقَوْمِ﴾ [طه: ٨٧]: الحُلِيِّ الذِي اسْتَعَارُوا مِنْ آلِ فِرْعَوْنَ ﴿فَقَذَفْنَاهَا﴾ أَلْقَيْتُهَا. ﴿أَلْقَى﴾ [طه: ٨٧]: صَنَعَ. ﴿فَنَسِيَ﴾ [طه: ٨٨] مُوسَى، هُمْ يَقُولُونَهُ: أَخْطَأَ الرَّبَّ ﴿أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا﴾ [طه: ٨٩]: فِي العِجْلِ.\n\n٣٣٩٣ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ أَنَّ رَسُولَ اللهِ - ﷺ - حَدَّثَهُمْ عَنْ لَيْلَةِ أُسْرِىَ بِهِ: \"حَتَّى أَتَى السَّمَاءَ الخَامِسَةَ، فَإِذَا هَارُونُ، قَالَ: هَذَا هَارُونُ، فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ، ثُمَّ قَالَ: مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ\". تَابَعَهُ ثَابِتٌ وَعَبَّادُ بْنُ أَبِي عَلِيٍّ عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٢٠٧ - مسلم: ١٦٤ - فتح ٦/ ٤٢٣]\nذكر فيه حديث أنس بن مالك، عن مالك بن صعصعة أنه - ﷺ - حدثهم عن ليلة أسري به \"حتى أتى السماء الخامسة فإذا هارون، قال: هذا هارون سَلِّم عليه فسلمت عليه فرد، ثم قال: مرحبًا بالأخ الصالح والنبي الصالح\" هذا الحديث سلف مطولًا غير مرة (^١)، ثم قال: تابعه ثابت وعباد بن أبي علي، عن أنس، عن النبي - ﷺ -.\n_________\n(^١) سلف برقم (٣٢٠٧) كتاب: بدء الخلق، باب: ذكر الملائكة.","vol":"19","page":450},{"text":"متابعة ثابت أخرجها مسلم عن شيبان، عن حماد بن سلمة عنه (^١).\nومالك بن صعصعة أخوه قيس بن صعصعة بن وهب بن عدي بن مالك بن عدي بن عامر بن غنم بن عدي بن النجار شهد أحدًا.\nوفي الصحابة قيس بن صعصعة، روى حبان بن واسع عن أبيه [عنه] قلت: يا رسول الله (^٢). وقيس بن أبي صعصعة عمرو بن زيد الخزرجي المازني عقبي بدري، أمير الساقة يوم بدر وهو الذي قبله وهذا أصح (^٣).\nوعباد بن أبي علي روى عنه هشام الدستوائي وحماد بن زيد وخليد بن حسان لم يذكروه.\nومعنى ﴿آنَسْتُ نَارًا﴾: وجدتها وعلمت مكانها. والقبس: ما أخذ من صوف أو قصب أو فتيلة. وقال ابن فارس: القبس: قبس النار وهو الشعلة، يقال: أقبست الرجل علمًا وقبسته نارًا (^٤).\n_________\n(^١) \"صحيح مسلم\" (١٦٢) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ - إلى السماوات.\n(^٢) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٦٢ (٢٠٠٨)، والطبراني ١٨/ ٣٤٤ (٨٧٧) كلاهما من طريق ابن لهيعة، عن حبان بن واسع، عن أبيه، عن قيس بن أبي صعصعة قال: يا رسول الله في كم أقرأ القرآن؟ قال: \"في خمس عشرة .. \" الحديث.\n(^٣) فرق بينهما ابن عبد البر في \"الاستيعاب\" ٣/ ٣٥٣ وذكر الحديث السابق في ترجمة قيس بن صعصعة، وقال ابن الأثير في \"أسد الغابة\" ٤/ ٤٣٠: ولا شك أنه وهم فيه، ولعله ظنهما اثنين وهما واحد، وهذا هو الصواب اهـ. وذكر ابن حجر قيس بن صعصعة في \"الإصابة\" ٣/ ٢٨٣ (٧٣٥٥) في القسم الرابع، وقال: وهذا هو قيس بن أبي صعصعة، وجزم ابن الأثير بأنهما واحد، وهو كما قال.\n(^٤) \"مجمل اللغة\" ٣/ ٧٤٠، مادة (قبس).","vol":"19","page":451},{"text":"وقال ابن دريد: قبست من فلان نارًا واقتبست منه علمًا (^١). وقيل: القبس الجذوة وهي النار التي تأخذها في طرف عود.\nومعنى (﴿سِيرَتَهَا﴾ حالتها) أي: سنعيدها عصًى كما كانت.\n(\"النُّهى\": التُّقى)، أو الورع، أو العقول، أو الرأي، وجزم البخاري بالأول وكلها متقاربة؛ لأنه مأخوذ من النهى وواحدها نهية.\nوقوله: (﴿بِمَلْكِنَا﴾): أي (بأمرنا). والملك ما حوته اليد، وبالفتح المصدر، والمعنى واحد. وقال قتادة: بطاقتنا (^٢) وتقرأ بمُلكنا بالضم، أي: بسلطاننا، وأُنكرت؛ لأنهم لم يكن لهم سلطان إنما كانوا مستضعفين تُذبَّح أبناؤهم وتُستحْيَى نساؤهم.\n﴿رِدْءًا﴾، ﴿يُصَدِّقُنِي﴾ (ويقال: معينًا ومغيثًا). (والجذوة: قطعة -بالتثليث- غليظة من الخشب ليس فيها لهب).\nوالعقدة التي كانت في لسان موسى؛ لأنه أخذ جمرة فجعلها في فيه غرًّا من امرأة فرعون لتدرأ عنه عقوبة فرعون؛ لأنه أخذ بلحيته فقال: هذا عدو لي، فقالت له: إنه لا يعقل.\nو(كلما لم ينطق بحرف أو فيه تمتمة أو فأفأة عقدة).\nو(\"وأزري\": ظهري) قاله ابن عباس (^٣). وقيل له أزر؛ لأنه محل الإزار وهو تمثيل؛ لأن القوة في الظهر، أي: أشد قوتي به.\nوالصف: المصلى. قال البخاري: (يقال هل أتيت الصف اليوم، يعني: المصلى الذي يصلى فيه). وقال أبو عبيد: مصلى العيد.\n_________\n(^١) \"جمهرة اللغة\" ١/ ٣٣٩.\n(^٢) \"تفسير الطبري\" ٨/ ٤٤٤ (٢٤٢٥٤).\n(^٣) \"تفسير الطبري\" ٨/ ٤١١ (٢٤١١٣).","vol":"19","page":452},{"text":"وقال أبو إسحاق: يجوز أن يكون المعنى: والناس مصطفون مجتمعون لهم؛ ليكون أعظم لأمركم وأشد لهيبتكم.\nقال البخاري: (﴿مِسَاسَ﴾ (^١) مصدر ماسه مساسًا) ومعنى ﴿ولَا مِسَاسَ﴾ أي: عقوبتك في الحياة الدنيا أن لا تخالط ولا تكلم. ﴿فَنسَيَ﴾ أي: لم يذكر لكم أنه إلاهه، قاله ابن عباس. وقال الضحاك: ضل عنه تركه ومضى. وقيل: المعنى فنسي السامري الإيمان أي فتركه وأنه لما عبر البحر نافق. وقوله: ﴿أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا﴾ يروى أنه لما جاز مرة واحدة ولم يعاود الجواز. وفي بعض النسخ سوى ما سلف.\n(﴿هوى﴾: شقي، قال ابن عباس: ﴿المقدس﴾: المبارك). قلت: والأرض المقدسة: الطور وما حوله، وقيل: أريحا، وقيل: دمشق، وقيل: فلسطين والأردن.\n(﴿طوى﴾: اسم الوادي ﴿فَارِغًا﴾ إلا من ذكر موسى. يبطُش ويبطِش. ﴿يَأتَمِرُونَ﴾: يتشاورون. ﴿سَنشُدُّ﴾: سنعينك كلما عززت شيئًا فقد جعلت له عضدا. ﴿فَيُسْحِتَكُمْ﴾: فيهلككم. ﴿المثلى﴾ تأنيث الأمثل يقول: بدينكم، يقال: خُذِ المُثْلى، خذ الأمثل).\nوقوله: (﴿فَأَوْجَسَ﴾: أضمر خوفًا، فذهبت الواو من ﴿خِيفَةً﴾ بكسر الخاء ﴿فِي جُذُوعِ النَّخْلِ﴾: على جذوع. ﴿خَطْبُكْ﴾: بالك ﴿لَنَنْسِفَنَّهُ﴾: لنذرينه. الضحى: الحر. ﴿قُصِّيهِ﴾: اتبعي أثره، وقد يكون أن تقص الكلام ﴿نَحْنُ نَقُصُّ عَلَيْكَ﴾. ﴿عَنْ جُنُبٍ﴾: عن بعد وعن جنابةٍ وعن اجتناب واحد. وقال مجاهد: ﴿عَلَى قَدَرٍ﴾: موعد.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"19","page":453},{"text":"﴿وَلَا تَنِيَا﴾: لا تضعفا. ﴿مَكَانًا سُوَى﴾: منصف بينهم ﴿يَبَسًا﴾: يابسًا. ﴿زِينَةِ الْقَوْمِ﴾: الحلي الذي استعاروا من آل فرعون. ﴿فَقَذَفْتَهَا﴾: ألقيتها. ﴿أَلْقَى﴾: صنع. ﴿فَنَسِيَ﴾ موسى. هم يقولون: أخطأ الرب ﴿أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا﴾ العجل). وستأتي جملة من ذلك في تفسير سورة طه.","vol":"19","page":454},{"text":"<span data-type='title' id=toc-2297>٢٣ - باب ﴿وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا﴾ الآية [غافر: ٢٨]. [فتح ٦/ ٤٢٨]</span>\nفي اسم هذا الرجل ستة أقوال:\nأحدها: شمعان، قال الدارقطني: لا يعرف شمعان بالشين المعجمة إلا مؤمن آل فرعون (^١).\nقال السهيلي: وهو أصح ما قيل فيه (^٢).\nثانيها وثالثها: قال الطبري: اسمه جبر، وقيل: جابوت، وهو الذي التقطه إذ كان في التابوت.\nرابعها: حبيب ابن عم فرعون، قاله عبد بن حميد في \"تفسيره\" عن ابن إسحاق.\nخامسها: خربيل بن بوحابيل، قاله ابن عباس وأبو القاسم الجوزي في \"تفسيره\".\nسادسها: يوشع قاله ابن التين.\nقال: وهو أحد الرجلين اللذين أنعم الله عليهما ونبئ بعد ذلك فأرسل، وهو الذي قال للشمس: إنك مأمورة (وأنا مأمور) (^٣) فأمسكت عند الغروب حتى فتح عليه.\n_________\n(^١) \"المؤتلف والمختلف\" ٣/ ١٣٢٦.\n(^٢) انظر كلام السهيلي في \"تفسير مبهمات القرآن\" للبلنسي ٢/ ٤٤٩.\n(^٣) من (ص ١).","vol":"19","page":455},{"text":"قال مقاتل: وكان قبطيًا يكتم إيمانه مائة سنة من فرعون، وكان له الملك بعد فرعون. وقال ابن خالويه في كتاب \"ليس\": لم يؤمن من أهل مصر إلا أربعة: آسية، وخربيل مؤمن آل فرعون، ومريم بنت لابوس الملك التي دلت على عظام يوسف (^١)، وقبة الماشطة.\n_________\n(^١) ورد بهامش الأصل: الأنبياء أحياء لا تبلى أجسامهم.","vol":"19","page":456},{"text":"<span data-type='title' id=toc-2298>٢٤ - باب قَوْلِ الله تَعَالَى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩)﴾ [طه: ٩] ﴿وَكَلَّمَ الله مُوسَى تَكْلِيمًا﴾ [النساء: ١٦٤]\n٣٣٩٤ </span>- حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِىَ بِهِ: «رَأَيْتُ مُوسَى، وَإِذَا رَجُلٌ ضَرْبٌ رَجِلٌ، كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ، وَرَأَيْتُ عِيسَى، فَإِذَا هُوَ رَجُلٌ رَبْعَةٌ أَحْمَرُ كَأَنَّمَا خَرَجَ مِنْ دِيمَاسٍ، وَأَنَا أَشْبَهُ وَلَدِ إِبْرَاهِيمَ - ﷺ - بِهِ، ثُمَّ أُتِيتُ بِإِنَاءَيْنِ: فِي أَحَدِهِمَا لَبَنٌ، وَفِي الآخَرِ خَمْرٌ، فَقَالَ: اشْرَبْ أَيَّهُمَا شِئْتَ. فَأَخَذْتُ اللَّبَنَ فَشَرِبْتُهُ فَقِيلَ: أَخَذْتَ الفِطْرَةَ، أَمَا إِنَّكَ لَوْ أَخَذْتَ الخَمْرَ غَوَتْ أُمَّتُكَ». [٣٤٣٧، ٤٧٠٩، ٥٥٧٦، ٥٦٠٣ - مسلم: ١٦٨ - فتح ٦/ ٤٢٨]\n\n٣٣٩٥ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ أَبَا الْعَالِيَةِ، حَدَّثَنَا ابْنُ عَمِّ نَبِيِّكُمْ -يَعْنِي ابْنَ عَبَّاسٍ- عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى». وَنَسَبَهُ إِلَى أَبِيهِ. [٣٤١٣، ٤٦٣٠، ٧٥٣١ - مسلم: ٢٣٧٧ - فتح ٦/ ٤٢٨]\n\n٣٣٩٦ - وَذَكَرَ النَّبِيُّ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ فَقَالَ: «مُوسَى آدَمُ طُوَالٌ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ». وَقَالَ «عِيسَى جَعْدٌ مَرْبُوعٌ». وَذَكَرَ مَالِكًا خَازِنَ النَّارِ، وَذَكَرَ الدَّجَّالَ. [انظر: ٣٢٣٩ - مسلم: ١٦٥ - فتح ٦/ ٤٢٩]\n\n٣٣٩٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَيُّوبُ السَّخْتِيَانِيُّ، عَنِ ابْنِ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - لَمَّا قَدِمَ المَدِينَةَ وَجَدَهُمْ يَصُومُونَ يَوْمًا -يَعْنِي عَاشُورَاءَ- فَقَالُوا: هَذَا يَوْمٌ عَظِيمٌ، وَهْوَ يَوْمٌ نَجَّى الله فِيهِ مُوسَى، وَأَغْرَقَ آلَ فِرْعَوْنَ، فَصَامَ مُوسَى شُكْرًا لِلَّهِ. فَقَالَ: «أَنَا أَوْلَى بِمُوسَى مِنْهُمْ». فَصَامَهُ وَأَمَرَ بِصِيَامِهِ. [انظر: ٢٠٠٤ - مسلم: ١١٣٠ - فتح ٦/ ٤٢٩]","vol":"19","page":457},{"text":"الكلام صفة للرب -ﷻ-، ومن أنكر كلامه لموسى فهو كافر.\nثم ساق في الباب ثلاثة أحاديث:\nأحدها:\nحديث سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ: \"رَأَيْتُ مُوسَى، وَإِذَا رَجُل ضَرْب رَجِل كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ\" الحديث.\nوقد سلف، ويأتي في أحاديث الأنبياء (^١). وأخرجه مسلم في الإيمان والترمذي في التفسير (^٢). ومعنى (ضرب): نحيف، وهو مدح. والرَّجِلُ: الدهين الشعر المسترسلة المسرحة.\nوقوله: \"من رجال شثوءة\" قال الداودي: يعني: في الطول. وقال القزاز: ما أَدْرى البخاري بذلك، على أنه روى في صفته بعد هذا خلاف هذا فقال:، \"وأما موسى فآدم جسيم كأنه من رجال الزط\" (^٣).\nوقوله في عيسى: \"كأنما خرج من ديماس\" قيل: هو السرب، وقيل: الحمام، وأراد إشراق لونه ونضارته. وقيل: لم يكن لهم يومئذ ديماس وإنما هو من علامات نبوته.\nالحديث الثاني:\nحديث أبي العالية عن ابن عَبَّاسٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى\" الحديث.\n_________\n(^١) ورد بهامش الأصل: أخرجه البخاري في موضعين من كتاب الأنبياء، هذا أحدهما.\n(^٢) الترمذي (٣١٣٠).\n(^٣) سيأتي برقم (٣٤٣٨) كتاب: أحاديث الأنبياء، باب: قول الله تعالى ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾.","vol":"19","page":458},{"text":"ويأتي في تفسير سورة النساء والأنعام (^١)، وقد سلف تأويله.\nوفي لفظ: \"من قال: أنا خير من يونس بن متى فقد كذب\" (^٢)، أي: غيري.\nوقيل: خص يونس؛ لأن الله تعالى لم يذكره في جملة أولى العزم من الرسل، وقال: ﴿وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ﴾ [القلم: ٤٨] وقال: ﴿إِذْ ذَهَبَ مُغَاضِبًا﴾ [الأنبياء: ٨٧] فخفض عن مراتب أولى العزم من الرسل، فالمعنى إذا لم آذن لكم أن تفضلوني على يونس فلا يجوز أن تفضلوني على غيره من جملة الأنبياء وليس بمخالف؟ لقوله: \"أنا سيد ولد آدم\" (^٣) لأنه قال شكرًا لا فخرًا، وأراد بالسيادة ما يكرم به في القيامة من الشفاعة.\nفائدة:\nاسم أبي العالية: رفيع بن مهران الرياحي، أعتقته امرأة من بني رياح حي من تميم، يقال لها: أمية وقيل: أمينة، سائبة لوجه الله، وطافت به على حلق المسجد.\nقيل: إنه أدرك الجاهلية وأسلم بعد موت رسول الله - ﷺ - بسنتين، كان ابن عباس يجلسه معه على السرير، وقريش تحته.\n_________\n(^١) سيأتي برقم (٤٦٣٠) كتاب: التفسير، باب: قوله ﴿وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ﴾.\n(^٢) سيأتي برقم (٤٦٠٤) كتاب: التفسير، باب: قوله ﴿إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ﴾ من حديث أبي هريرة.\n(^٣) رواه مسلم (٢٢٧٨) كتاب: الفضائل، باب: تفضيل نبينا - ﷺ - على جميع الخلائق من حديث أبي هريرة.","vol":"19","page":459},{"text":"الحديث الثالث:\nحديث أَيُّوبُ السَّخْتِيَانِيُّ، عَنِ ابن بسَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - لَمَّا قَدِمَ المَدِينَةَ وَجَدَهُمْ يَصُومُونَ يَوْمًا يَعْنِي عَاشُورَاءَ .. الحديث.\nوقد سلف حكمه في الصوم، وأخرجه مسلم والنسائي وأيضا ابن ماجه (^١) وأسقط ابن سعيد. وقال: عن سعيد. و(ابن سعيد) هو عبد الله، أسدي والبي مولاهم أخو عبد الملك، رويا عن أبيهما، قال أبو حاتم: لا بأس به.\n_________\n(^١) مسلم (١١٣٠)، النسائي في \"الكبرى\" ٢/ ١٥٦ (٢٨٣٤)، ابن ماجه (١٧٣٤).","vol":"19","page":460},{"text":"<span data-type='title' id=toc-2299>٢٥ - باب قَوْلِ الله تَعَالَى: ﴿وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَةً﴾ إِلَى قَوْلِهِ: ﴿وَأَنَا أَوَّلُ الْمُؤْمِنِينَ﴾ [الأعراف: ١٤٢، ١٤٣]</span>\nيُقَالُ: دَكَّهُ زَلْزَلَهُ. ﴿فَدُكَّتَا﴾ [الحاقة: ١٤]: فَدُكِكْنَ، جَعَلَ الجِبَالَ كَالْوَاحِدَةِ كَمَا قَالَ ﴿أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا﴾ [الأنبياء: ٣٠] وَلَمْ يَقُلْ: كُنَّ رَتْقًا: مُلْتَصِقَتَيْنِ ﴿وَأُشْرِبُوا﴾ [البقرة: ٩٣] ثَوْبٌ مُشَرَّبٌ: مَصْبُوغٌ. قَالَ ابن عَبَّاسٍ: ﴿انْبَجَسَتْ﴾ [الأعراف: ١٦٠]: انْفَجَرَتْ ﴿وَإِذْ نَتَقْنَا الْجَبَلَ﴾ [الأعراف: ١٧١]: رَفَعْنَا.\n\n٣٣٩٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «النَّاسُ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ، فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي، أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ». [انظر: ٢٤١٢ - مسلم: ٢٣٧٤ - فتح ٦/ ٤٣٠]\n\n٣٣٩٩ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ الجُعْفِيُّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَوْلَا بَنُو إِسْرَائِيلَ لَمْ يَخْنَزِ اللَّحْمُ، وَلَوْلَا حَوَّاءُ لَمْ تَخُنْ أُنْثَى زَوْجَهَا الدَّهْرَ». [انظر:٣٣٣٠ - مسلم: ١٤٧٠ - فتح ٦/ ٤٣٠]\nالشرح:\nقال مجاهد: الثلاثون ذو القعدة وأتممناها بعشر ذي الحجة (^١)، والفائدة في قوله: ﴿فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً﴾ أن العشر ليال لا ساعات. وقيل: تأكيد.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٤٨ (١٥٠٧٢).","vol":"19","page":461},{"text":"وقوله: ﴿جَعَلَهُ دَكًّا﴾ قال قتادة: دَكَّ بَعْضَهُ على بعض. وقيل: جعله مستويًا مع وجه الأرض، مثل ناقة دكاء لا سنام لها. وقال عكرمة: لما نظر الله إلى الجبل صار صحراء ترابًا. وقرئ (جعله دكاء) أي: صار أرضًا دكاء وهي الناتئة التي لا تبلغ أن تكون جبلًا.\nوقوله: ﴿وَخَرَّ مُوسَى صَعِقًا﴾ قال قتادة: مغشيًا عليه. وقيل: ميتًا (^١).\nوقوله: ﴿تُبْتُ إِلَيْكَ﴾ قال مجاهد: أي من أن أسألك الرؤية (^٢). وقوله: ﴿وَأَنَا أَوَّلُ الْمُؤْمِنِينَ﴾ أي: أول من آمن أنه لا يراك أحد في الدنيا إلا مات؛ لأن سؤاله كان في الدنيا ﴿وَأُشْرِبُوا﴾ قال قتادة: أي حبه حتى خلص ذلك إلى قلوبهم.\nثم ذكر حديث أبي هريرة: \"لولا بنو إسرائيل لم يخنز اللحم\"، الحديث وقد سلف، وأخرجه مسلم (^٣) أيضًا.\nوحديث أبي سعيد: \"الناس يصعقون يوم القيامة فأكون أول من يفيق فإذا أنا بموسى آخذ بقائمة من قوائم العرش فلا أدري أفاق قبلي أم جوزي بصعقة الطور\" وسلف في الإشخاص، ويأتي في سورة الأعراف (^٤).\n_________\n(^١) قوله: ميتا، رواه الطبري في \"تفسيره\" ٦/ ٥٣ (١٥٠٩١)، وأما قوله: مغشيًا عليه، فقد رواه الطبري أيضًا ٦/ ٥٣ (١٥٠٨٨)، (١٥٠٩٠) عن ابن عباس، وعبد الرحمن بن زيد.\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ٥٦ (١٥١٠٦) (١٥١٠٧).\n(^٣) سلف برقم (٣٣٣٠) باب: خلق آدم وذريته. ورواه مسلم (١٤٧٠) كتاب: الرضاع، باب: لولا حواء لم تخن أنثى زوجها الدهر.\n(^٤) سلف برقم (٢٤١٢) كتاب: الخصومات، باب: ما يذكر في الإشخاص والملازمة. وسيأتي برقم (٤٦٣٨) كتاب: التفسير، باب: ﴿وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا﴾.","vol":"19","page":462},{"text":"وقال في رواية أخرى: \"يصعق الناس فأكون أول من تنشق عنه الأرض\" وهذا هو الصحيح (^١)؛ لأن الإفاقة غير الانشقاق، والصعقة حين ينفخ في الصور النفخة الأولى، ألا ترى أنه قال هنا: \"فأكون أول من يفيق\". ثم قال: \"لا أدري أفاق قبلي\".\nوكذا قال الداودي مرة قوله: \"فأكون أول من يفيق\" ليس بمحفوظ واضطربت الرواية في هذا الحديث، وقيل من يسلم معه منهم من الوهم.\nوالصحيح: \"فأكون أول من تنشق عنه\" والانشقاق غير الإفاقة.\nوقال القاضي عياض: الصعق والصعقة والصاعقة: الموت والهلاك والغشي أيضًا. قال: فيجوز أن تكون الصعقة صعقة فزع بعد النشر حين تنشق السموات والأرض جميعًا\nقال: وأما قوله: \"فلا أدري أفاق قبلي\" فيحتمل أن يكون قبل أن يعلم أنه أول من تنشق عنه الأرض، إن حملنا اللفظ على ظاهره وانفراده وتخصيصه، وإن حمل على أنه من الزمرة الذين هم أول من تنشق عنهم الأرض لا سيما على رواية من روى: \"أو في أول من يبعث\" فيكون موسى أيضًا من تلك الزمرة، وهي زمرة الأنبياء - ﵈ - (^٢).\n_________\n(^١) سلف برقم (٢٤١٢).\n(^٢) \"إكمال المعلم\" ٧/ ٣٥٦ - ٣٥٧.","vol":"19","page":463},{"text":"<span data-type='title' id=toc-2300>٢٦ - باب طُوفَانٍ مِنَ السَّيْلِ</span>\nويُقَالُ لِلْمَوْتِ الكَثِيرِ: طُوفَانٌ. القُمَّلُ: الحُمْنَانُ يُشْبِهُ صِغَارَ الحَلَمِ. ﴿حَقِيقٌ﴾ [الأعراف: ١٠٥]: حَقٌّ. ﴿سُقِطَ﴾ [الأعراف: ١٤٩]: كُلُّ مَنْ نَدِمَ فَقَدْ سُقِطَ فِي يَدِهِ. [فتح ٦/ ٤٣١]\nالشرح:\nالطوفان في اللغة: ما كان هلكًا من موت أو سيل، أي ما يطيف بهم فيهلكهم.\nوقوله: ﴿وَالْقُمَّلَ﴾ إلى آخره. (الحمنان): هو الحلم بفتح الحاء والسلام، والحلم في اللغة: صغار القردان. وعبارة الدمياطي: ضرب من القردان يشبه الحلمة.\nوقال مجاهد: القمل الدبا (^١) قال: أرسل الله عليهم الجراد فأكل مسامير أبوابهم وثيابهم، وأرسل عليهم القمل وهو الدَّبَا فكان يدخل في ثيابهم وفرشهم. وقال حبيب بن أبي ثابت: القمل: الجعلان. وقيل: هي دواب صغار من جنس القردان، إلا أنها أصغر منها واحدها قملة. وقيل: هي صغار الدبا قاله ابن فارس (^٢). وقيل: هي كبار القردان ذكره الهروي.\nوقيل: هي دواب أصغر من القمل.\n﴿وَالضَّفَادِعَ﴾ واحدها ضفدع بكسر الضاد وفتح الدال وكسرها ﴿وَالدَّمَ﴾ قال مجاهد: كانوا يجدونه في ثيابهم وشرابهم وطعامهم.\n_________\n(^١) ورد في هامش الأصل: الدبأ -بفتح الدال المهملة، ثم موحدة، ثم ألف مهموزة- الجراد قبل أن يطير، الواحدة: دباة.\n(^٢) \"مجمل اللغة\" ٣/ ٧٣٤.","vol":"19","page":464},{"text":"﴿مُفَصَّلَاتٍ﴾ بعضها منفصل من بعض، فقيل: كان بين الآية والآية ثمانية أيام. وقيل: أربعون ليلة. وكان الإسرائيلي يشرب مع الفرعوني في قدح فيكون للأول ماء وللثاني دم.\nوقوله: ﴿حَقِيقٌ﴾ حق، أي: وجب، وهذا على قراءة من شد الياء ﴿عَلَيَّ﴾، ومن خفف قال أبو عبيدة: أي: حريص (^١).\nوقيل: معناه أنا حقيق بالصدق.\nوقوله: (كل من ندم قيل: سقط) ويقال: أُسقِطَ وقرئ سقط، ومعناه: سقط الدم من أيديهم.\n_________\n(^١) \"مجاز القرآن\" ١/ ٢٢٤.","vol":"19","page":465},{"text":"<span data-type='title' id=toc-2301>٢٧ - باب حَدِيث الخَضِرِ مَعَ مُوسَى - ﵉ </span>-\n٣٤٠٠ - حَدَّثَنَا عَمْرُو بْنُ مُحَمَّدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ تَمَارَى هُوَ وَالْحُرُّ بْنُ قَيْسٍ الْفَزَارِيُّ فِي صَاحِبِ مُوسَى، قَالَ ابْنُ عَبَّاسٍ: هُوَ خَضِرٌ، فَمَرَّ بِهِمَا أُبَيُّ بْنُ كَعْبٍ، فَدَعَاهُ ابْنُ عَبَّاسٍ فَقَالَ: إِنِّي تَمَارَيْتُ أَنَا وَصَاحِبِي هَذَا فِي صَاحِبِ مُوسَى الذِي سَأَلَ السَّبِيلَ إِلَى لُقِيِّهِ، هَلْ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَذْكُرُ شَأْنَهُ؟ قَالَ: نَعَمْ، سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَمَا مُوسَى فِي مَلإٍ مِنْ بَنِي إِسْرَائِيلَ جَاءَهُ رَجُلٌ، فَقَالَ: هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ قَالَ: لَا. فَأَوْحَى الله إِلَى مُوسَى: بَلَى عَبْدُنَا خَضِرٌ. فَسَأَلَ مُوسَى السَّبِيلَ إِلَيْهِ، فَجُعِلَ لَهُ الحُوتُ آيَةً، وَقِيلَ لَهُ: إِذَا فَقَدْتَ الْحُوتَ فَارْجِعْ، فَإِنَّكَ سَتَلْقَاهُ. فَكَانَ يَتْبَعُ الحُوتَ فِي البَحْرِ، فَقَالَ لِمُوسَى فَتَاهُ ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا (٦٣)﴾ [الكهف: ٦٣] فَقَالَ مُوسَى ﴿ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا﴾ فَوَجَدَا خَضِرًا، فَكَانَ مِنْ شَأْنِهِمَا الذِي قَصَّ الله فِي كِتَابِهِ». [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح ٦/ ٤٣١]\n\n٣٤٠١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ: إِنَّ نَوْفًا الْبَكَالِىَّ يَزْعُمُ أَنَّ مُوسَى صَاحِبَ الْخَضِرِ لَيْسَ هُوَ مُوسَى بَنِي إِسْرَائِيلَ، إِنَّمَا هُوَ مُوسَى آخَرُ. فَقَالَ: كَذَبَ عَدُوُّ اللهِ حَدَّثَنَا أُبَيُّ بْنُ كَعْبٍ، عَنِ النَّبِيِّ - ﷺ -: «أَنَّ مُوسَى قَامَ خَطِيبًا فِي بَنِي إِسْرَائِيلَ، فَسُئِلَ: أَيُّ النَّاسِ أَعْلَمُ؟ فَقَالَ: أَنَا. فَعَتَبَ الله عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ. فَقَالَ لَهُ: بَلَى، لِي عَبْدٌ بِمَجْمَعِ البَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ. قَالَ: أَيْ رَبِّ وَمَنْ لِي بِهِ؟ -وَرُبَّمَا قَالَ سُفْيَانُ: أَيْ رَبِّ وَكَيْفَ لِي بِهِ؟ - قَالَ: تَأْخُذُ حُوتًا، فَتَجْعَلُهُ فِي مِكْتَلٍ، حَيْثُمَا فَقَدْتَ الحُوتَ فَهْوَ ثَمَّ -وَرُبَّمَا قَالَ: فَهْوَ ثَمَّهْ- وَأَخَذَ حُوتًا، فَجَعَلَهُ فِي مِكْتَلٍ، ثُمَّ انْطَلَقَ هُوَ وَفَتَاهُ يُوشَعُ بْنُ نُونٍ، حَتَّى أَتَيَا","vol":"19","page":466},{"text":"الصَّخْرَةَ، وَضَعَا رُءُوسَهُمَا، فَرَقَدَ مُوسَى، وَاضْطَرَبَ الحُوتُ فَخَرَجَ فَسَقَطَ فِي البَحْرِ، ﴿فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا﴾ [الكهف: ٦١]، فَأَمْسَكَ الله عَنِ الحُوتِ جِرْيَةَ المَاءِ، فَصَارَ مِثْلَ الطَّاقِ، فَقَالَ هَكَذَا مِثْلُ الطَّاقِ. فَانْطَلَقَا يَمْشِيَانِ بَقِيَّةَ لَيْلَتِهِمَا وَيَوْمَهُمَا، حَتَّى إِذَا كَانَ مِنَ الغَدِ ﴿قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا﴾ [الكهف: ٦٢]. وَلَمْ يَجِدْ مُوسَى النَّصَبَ حَتَّى جَاوَزَ حَيْثُ أَمَرَهُ الله. قَالَ لَهُ فَتَاهُ ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا﴾ [الكهف: ٦٣]، فَكَانَ لِلْحُوتِ سَرَبًا وَلَهُمَا عَجَبًا. قَالَ لَهُ مُوسَى: ﴿ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا على آثَارِهِمَا قَصَصًا﴾ [الكهف: ٦٤]، رَجَعَا يَقُصَّانِ آثَارَهُمَا حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ، فَإِذَا رَجُلٌ مُسَجًّى بِثَوْبٍ، فَسَلَّمَ مُوسَى، فَرَدَّ عَلَيْهِ. فَقَالَ: وَأَنَّى بِأَرْضِكَ السَّلَامُ؟. قَالَ: أَنَا مُوسَى. قَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ، أَتَيْتُكَ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رَشَدًا. قَالَ: يَا مُوسَى إِنِّي على عِلْمٍ مِنْ عِلْمِ اللهِ، عَلَّمَنِيهِ الله لَا تَعْلَمُهُ وَأَنْتَ عَلَى عِلْمٍ مِنْ عِلْمِ اللهِ عَلَّمَكَهُ الله لَا أَعْلَمُهُ. قَالَ: هَلْ أَتَّبِعُكَ؟ قَالَ: ﴿إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٦٧) وَكَيْفَ تَصْبِرُ على مَا لَمْ تُحِطْ بِهِ خُبْرًا (٦٨)﴾ إِلَى قَوْلِهِ: ﴿إِمْرًا﴾ [الكهف: ٦٧ - ٧١] فَانْطَلَقَا يَمْشِيَانِ عَلَى سَاحِلِ الْبَحْرِ، فَمَرَّتْ بِهِمَا سَفِينَةٌ، كَلَّمُوهُمْ أَنْ يَحْمِلُوهُمْ، فَعَرَفُوا الخَضِرَ، فَحَمَلُوهُ بِغَيْرِ نَوْلٍ، فَلَمَّا رَكِبَا فِي السَّفِينَةِ جَاءَ عُصْفُورٌ، فَوَقَعَ عَلَى حَرْفِ السَّفِينَةِ، فَنَقَرَ فِي البَحْرِ نَقْرَةً أَوْ نَقْرَتَيْنِ، قَالَ لَهُ الخَضِرُ: يَا مُوسَى، مَا نَقَصَ عِلْمِي وَعِلْمُكَ مِنْ عِلْمِ اللهِ إِلاَّ مِثْلَ مَا نَقَصَ هَذَا العُصْفُورُ بِمِنْقَارِهِ مِنَ البَحْرِ. إِذْ أَخَذَ الْفَأْسَ فَنَزَعَ لَوْحًا، قَالَ: فَلَمْ يَفْجَأْ مُوسَى إِلاَّ وَقَدْ قَلَعَ لَوْحًا بِالْقَدُّومِ. فَقَالَ لَهُ مُوسَى: مَا صَنَعْتَ؟ قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ، عَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا! ﴿لَقَدْ جِئْتَ شَيْئًا إِمْرًا﴾ قَالَ: ﴿أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٢)﴾. قَالَ: ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا (٧٣)﴾ [الكهف: ٧٢ - ٧٣]، فَكَانَتِ الأُولَى","vol":"19","page":467},{"text":"مِنْ مُوسَى نِسْيَانًا. فَلَمَّا خَرَجَا مِنَ البَحْرِ مَرُّوا بِغُلَامٍ يَلْعَبُ مَعَ الصِّبْيَانِ، فَأَخَذَ الخَضِرُ بِرَأْسِهِ فَقَلَعَهُ بِيَدِهِ هَكَذَا -وَأَوْمَأَ سُفْيَانُ بِأَطْرَافِ أَصَابِعِهِ كَأَنَّهُ يَقْطِفُ شَيْئًا- فَقَالَ لَهُ مُوسَى: ﴿أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا﴾. ﴿قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥) قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا (٧٦) فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٤ - ٧٧] مَائِلًا -أَوْمَأَ بِيَدِهِ هَكَذَا وَأَشَارَ سُفْيَانُ كَأَنَّهُ يَمْسَحُ شَيْئًا إِلَى فَوْقُ، فَلَمْ أَسْمَعْ سُفْيَانَ يَذْكُرُ: مَائِلًا إِلاَّ مَرَّةً- قَالَ: قَوْمٌ أَتَيْنَاهُمْ فَلَمْ يُطْعِمُونَا وَلَمْ يُضَيِّفُونَا عَمَدْتَ إِلَى حَائِطِهِمْ ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا (٧٧) قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا (٧٨)﴾ [الكهف: ٧٧ - ٧٨]. قَالَ النَّبِيُّ - ﷺ -: «وَدِدْنَا أَنَّ مُوسَى كَانَ صَبَرَ، فَقَصَّ الله عَلَيْنَا مِنْ خَبَرِهِمَا». قَالَ سُفْيَانُ: قَالَ النَّبِيُّ - ﷺ -: «يَرْحَمُ الله مُوسَى، لَوْ كَانَ صَبَرَ يُقَصُّ عَلَيْنَا مِنْ أَمْرِهِمَا». وَقَرَأَ ابْنُ عَبَّاسٍ: ﴿أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا﴾ [الكهف: ٧٩]، وَأَمَّا الْغُلَامُ فَكَانَ كَافِرًا وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ. ثُمَّ قَالَ لِي سُفْيَانُ: سَمِعْتُهُ مِنْهُ مَرَّتَيْنِ وَحَفِظْتُهُ مِنْهُ. قِيلَ لِسُفْيَانَ: حَفِظْتَهُ قَبْلَ أَنْ تَسْمَعَهُ مِنْ عَمْرٍو؟، أَوْ: تَحَفَّظْتَهُ مِنْ إِنْسَانٍ؟ فَقَالَ: مِمَّنْ أَتَحَفَّظُهُ؟ وَرَوَاهُ أَحَدٌ عَنْ عَمْرٍو غَيْرِي؟ سَمِعْتُهُ مِنْهُ مَرَّتَيْنِ أَوْ ثَلَاثًا وَحَفِظْتُهُ مِنْهُ. [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح ٦/ ٤٣١]\n\n٣٤٠٢ - حَدَّثَنَا مُحَمَّدُ بْنُ سَعِيدٍ الأَصْبَهَانِيُّ، أَخْبَرَنَا ابْنُ المُبَارَكِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّمَا سُمِّيَ الخَضِرُ؛ أَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ فَإِذَا هِيَ تَهْتَزُّ مِنْ خَلْفِهِ خَضْرَاءَ». [فتح ٦/ ٤٣٣]\nذكر فيه حديث ابن عباس - ﵄ - من طريقين في قصة موسى والخضر مطولًا.\nوقد سلف في العلم أوائل \"الصحيح\" في عدة مواضع (^١).\n_________\n(^١) سلف برقم (٧٤) باب: ما ذكر في ذهاب موسى - ﵇ - في البحر ..","vol":"19","page":468},{"text":"والبخاري رواه هنا عن (عمرو بن محمد) هو الناقد الرقي، و(علي بن عبد الله). و(نوف) هو بفتح النون (البكالي) بكسر الموحدة، ومنهم من فتحها وشدد الكاف، وهو من بكال بن دعمي بن سعد بن عوف بن عدي بن مالك بن زيد بن سدد بن زرعة بن سبأ، وأوضحناه هناك.\nوموسى - ﵇ - سلف ذكره هناك. وكان هارون أطول منه، وأكثر لحمًا، وأبيض جسمًا، وأغلظ ألواحًا، وأسن من موسى بثلاث سنين، وكان في جبهته شامة، وفي أرنبة أنف موسى شامة، وعلى طرف لسانه شامة وهي العقدة التي ذكرها الله، ولا يعرف قبله ولا بعده على لسانه شامة غيره.\nقال وهب: وفرعون موسى هو فرعون يوسف، واسمه: الوليد بن مصعب. قال ابن قتيبة: قال غيره: الأمر بخلافه وأن فرعون موسى ليس فرعون يوسف (^١).\nقال ابن خالويه في كتاب \"ليس\": كان فرعون موسى على مصر خمسين سنة. والمساكين الذين كانوا يعملون في البحر كانوا سبعة بكل واحد منهم زمانة ليست بالآخر. وقيل: كانوا عشرة، خمسة زمنى وخمسة يعملون عليها، وكانت تساوي ألف دينار كما أفاده في \"الغرر\" (^٢).\nوالملك الذي كان يأخذ كل سفينة غصبًا اسمه -فيما ضبطه عن أبي زيد المروزي عن البخاري-: جيسون، وفي غير هذِه الرواية بالحاء المهملة، وفيه رواية ثالثة -كما قال السهيلي-: حبنون (^٣).\n_________\n(^١) \"المعارف\" ص ٤٣.\n(^٢) \"غرر التبيان\" ص ٣٢٢.\n(^٣) انظر \"تفسير مبهمات القرآن\" للبلنسي ٢/ ١٧٢.","vol":"19","page":469},{"text":"وفيه (^١) أقوال أخر (^٢):\nجلن\"، قال ابن عسكر: وكان بقرطبة من جزيرة الأندلس (^٣). أو هدد بن بدد، أو منولة بن الجلندي بن سعيد الأزدي، وسماه الرضي الشاطبي فلع بن سارق بن ظالم بن عمرو بن شهاب بن مرة بن الهلقام بن الجلندي بن المستكير بن الجلندي.\nقال ابن خالويه: ليس أحد يقول بالثاني -أعني هدد بن بدد- إلا ابن مجاهد. وقال ابن دربد: هدد بن العمال ملك من ملوك حمير، زعم علماء اليمن أن سليمان زَوَّجه بلقيس.\nوقوله: (\"بينما موسى في ملإ من بني إسرائيل جاءه رجل فقال: هل تعلم أحدًا أعلم منك؟ قال: لا\") قال الداودي: أرى هذا المحفوظ؟ وليس فيه أنه عتب عليه.\nورواية سعيد بن جبير إثر هذا: (فسُئل: أي الناس أعلم؟ قال: أنا، فعتب الله عليه إذ لم يرد العلم إليه) وهذا موضع العتاب.\nوقد سلف الكلام عليه في كتاب العلم.\nوالسرب: المسلك والمذهب. ويقصان آثارهما: يتبعان ويجوز بالسين ومعناه: رجعا من الطريق الذي سلكاه.\n_________\n(^١) ورد بهامش الأصل: هذا في الغلام لا في الملك، فاعلمه.\n(^٢) ورد بهامش الأصل: قوله: وفيه أقوال أخر ظاهر هذا أن في اسم الغلام أقوالًا وليس كذلك (…) في اسم الملك، والغلام أيضًا فيه أقوال أيضًا، ولم تستوعبها أسماء المؤلف، يعني: (…) وذكر فيه جبسور، حبسور، جيشور، حنتبور، وهو خلاف رواية الحميدي، وفيه قولٌ آخر: خربوذ.\n(^٣) \"التكملة والإتمام\" لابن عسكر ص ١٢٤.","vol":"19","page":470},{"text":"والنَول بفتح النون وسكون الواو: العطاء والأجر. ﴿إِمْرًا﴾: منكرًا قاله مجاهد (^١).\nوقد أخرجه ابن المنذر من حديث ابن جريج عنه.\nوقال الكسائي: شديدًا من قولك: أمِرَ القوم، إذا كثروا واشتد أمرهم.\nوقيل: الإمر: العجب، وقيل: الداهية.\nوقوله: (وأومأ سفيان بأطراف أصابعه)، كذا في الأصل بالهمز.\nوقال ابن التين: كتب بالياء وصوابه الهمز.\nوقوله: (أقتلت نفسا زاكية) هي قراءة أهل الكوفة. قال الفراء والكسائي وأبو حاتم: زاكية وزكية بمعنى، مثل عالم عليم.\nوفرق أبو عمرو بينهما فاختار زاكية، وزعم أن الزاكية التي لا ذنب لها والذي قتله الخضر كان طفلًا. وأنكر هذِه التفرقة أهل اللغة، وقال أبو عمرو: الصواب ﴿زَكِيَّةً﴾ في الحال و(زاكية) في غد.\nوقيل ﴿زَكِيَّةً﴾ زنته فيعلة مثل ميتة، فاجتمع حرفا علة سبق أولهما بالسكون فقلبت ياء، وأدغمت الياء في الياء، ونقلت حركة الأولى إلى الكاف. وهذا غير صحيح؛ لأن ﴿زَكِيَّةً﴾ ليس وزنه فيعلة، وإنما وزنه فعيلة (^٢).\nوقوله: (\"ووددنا أن موسى صبر حتى يقص علينا من خبرهما\") استدل به بعضهم على وفاة الخضر، إذ لو كان حيًّا لمضى إليه واطلع على علمه. ولا يلزم.\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣٧٩، ورواه أيضًا الطبري ٨/ ٢٥٧ (٢٣٢١٨).\n(^٢) انظر: \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٦٨.","vol":"19","page":471},{"text":"والخضر لم يمت على المختار (^١).\nوقوله: (ثم قال لي سفيان: سمعته مثله مرتين وحفظته منه. قيل لسفيان: أحفظته قبل أن تسمعه من عمرو أو تحفظته من إنسان؟ فقال: ممن أتحفظه؟ ورواه أحد عن عمرو غيري؟ سمعته منه مرتين أو ثلاثًا وحفظته منه).\nوهذا رواه أبو ذر الهروي ثنا أبو إسحاق المستملي، ثنا الفربري، ثنا علي بن خشرم، عن سفيان فذكره.\nفصل:\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: (\"إِنَّمَا سُمِّيَ الخَضِرُ؛ لأَّنهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ فَإِذَا هِيَ تَهْتَزُّ مِنْ خَلْفِهِ خَضْرَاءَ\") وقد سلف الكلام عليه في العلم.\n_________\n(^١) يرده قوله تعالى: ﴿وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ﴾ [الأنبياء: ٣٤] وانظر تفصيل هذِه المسألة في \"البداية والنهاية\" ١/ ٣٦٧ - ٣٧٥.","vol":"19","page":472},{"text":"<span data-type='title' id=toc-2302>٢٨ - باب</span>\n٣٤٠٣ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «قِيلَ لِبَنِي إِسْرَائِيلَ: ادْخُلُوا البَابَ سُجَّدًا وَقُولُوا: حِطَّةٌ. فَبَدَّلُوا فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ، وَقَالُوا: حَبَّةٌ فِي شَعْرَةٍ». [٤٤٧٩، ٤٦٤١ - مسلم: ٣٠١٥ - فتح ٦/ ٤٣٦]\n\n٣٤٠٤ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ حَدَّثَنَا عَوْفٌ، عَنِ الحَسَنِ وَمُحَمَّدٍ وَخِلَاسٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مُوسَى كَانَ رَجُلًا حَيِيًّا سِتِّيرًا، لَا يُرَى مِنْ جِلْدِهِ شَيْءٌ، اسْتِحْيَاءً مِنْهُ، فَآذَاهُ مَنْ آذَاهُ مِنْ بَنِي إِسْرَائِيلَ، فَقَالُوا: مَا يَسْتَتِرُ هَذَا التَّسَتُّرَ إِلاَّ مِنْ عَيْبٍ بِجِلْدِهِ، إِمَّا بَرَصٌ وَإِمَّا أُدْرَةٌ وَإِمَّا آفَةٌ. وَإِنَّ اللهَ أَرَادَ أَنْ يُبَرِّئَهُ مِمَّا قَالُوا لِمُوسَى، فَخَلَا يَوْمًا وَحْدَهُ فَوَضَعَ ثِيَابَهُ عَلَى الحَجَرِ ثُمَّ اغْتَسَلَ، فَلَمَّا فَرَغَ أَقْبَلَ إِلَى ثِيَابِهِ لِيَأْخُذَهَا، وَإِنَّ الحَجَرَ عَدَا بِثَوْبِهِ، فَأَخَذَ مُوسَى عَصَاهُ وَطَلَبَ الحَجَرَ، فَجَعَلَ يَقُولُ: ثَوْبِي حَجَرُ، ثَوْبِي حَجَرُ، حَتَّى انْتَهَى إِلَى مَلإٍ مِنْ بَنِي إِسْرَائِيلَ، فَرَأَوْهُ عُرْيَانًا أَحْسَنَ مَا خَلَقَ الله، وَأَبْرَأَهُ مِمَّا يَقُولُونَ، وَقَامَ الحَجَرُ فَأَخَذَ ثَوْبَهُ فَلَبِسَهُ، وَطَفِقَ بِالْحَجَرِ ضَرْبًا بِعَصَاهُ، فَوَاللهِ إِنَّ بِالْحَجَرِ لَنَدَبًا مِنْ أَثَرِ ضَرْبِهِ ثَلَاثًا أَوْ أَرْبَعًا أَوْ خَمْسًا، فَذَلِكَ قَوْلُهُ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ الله مِمَّا قَالُوا وَكَانَ عِنْدَ اللهِ وَجِيهًا (٦٩)﴾ [الأحزاب: ٦٩]. [انظر: ٢٧٨ - مسلم: ٣٣٩ - فتح: ٦/\n٤٣٩]\n\n٣٤٠٥ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ قَالَ: سَمِعْتُ أَبَا وَائِلٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ - ﵁ - قَالَ: قَسَمَ النَّبِيُّ - ﷺ - قَسْمًا، فَقَالَ رَجُلٌ: إِنَّ هَذِهِ لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللهِ. فَأَتَيْتُ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ، فَغَضِبَ حَتَّى رَأَيْتُ الْغَضَبَ فِي وَجْهِهِ، ثُمَّ قَالَ: «يَرْحَمُ الله مُوسَى، قَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ». [انظر: ٣١٥٠ - مسلم: ١٠٦٢ - فتح ٦/ ٤٣٦]","vol":"19","page":473},{"text":"ذكر فيه ثلاثة أحاديث.\nأحدها:\nحديث أبي هُرَيْرَةَ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"قِيلَ لِبَني إِسْرَائِيلَ: ادْخُلُوا البَابَ سُجَّدًا وَقُولُوا: حِطَّة. فَبَدَّلُوا، فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ، وَقَالُوا: حَبَّةٌ فِي شَعْرَةٍ\".\nهذا الحديث رواه البخاري في التفسير في تفسير سورة البقرة عن محمد، ثنا ابن مهدي (^١).\nقال أبو علي: نسبه ابن السكن وحده ابن سلام، قال الجياني: والأشبه أن يكون ابن بشار أو ابن مثنى.\nوقد ذكر (أبو أحمد) (^٢) أن ابن بشار وابن مثنى من جملة من خرج عنهما البخاري في \"الصحيح\" عن ابن مهدي، ولم يذكر ابن سلام (^٣).\nوأخرجه في تفسير سورة الأعراف عن إسحاق، عن عبد الرزاق.\nوأخرجه مسلم آخر الكتاب وصححه الترمذي وللنسائي: \"فدخلوا يزحفون على أوراكهم\" (^٤) أي منحرفين. ولا خلاف كما قال ابن العربي: أن القرية في الآية بيت المقدس (^٥). وقال السهيلي: هي أريحا، وقيل: مصر، وقيل: البلقاء، وقيل: الرملة.\n_________\n(^١) سيأتي برقم (٤٤٧٩) باب: ﴿وَإِذْ قُلْنَا ادْخُلُوا هَذِهِ الْقَرْيَةَ﴾.\n(^٢) هكذا في الأصول، وفي \"تقييد المهمل\": أبو نصر.\n(^٣) \"تقييد المهمل\" ٣/ ١٠٢٦.\n(^٤) سيأتي برقم (٤٦٤١) باب: ﴿وَقُولُوا حِطَّةٌ﴾، ورواه مسلم (٣٠١٥) كتاب: التفسير، الترمذي (٢٩٥٦) بلفظ: \"دخلوا متزحفين على أوراكهم\". والنسائي في \"الكبرى\" ٦/ ٢٨٦ بلفظ \"يزحفون على أستاههم\".\n(^٥) \"عارضة الأحوذي\" ١١/ ٧٧.","vol":"19","page":474},{"text":"وفي \"تفسير الجوزي\": هي قرية الجبارين والباب الذي أمروا بدخوله هو باب المسجد الثامن وهو من جهة القبلة. وعن الضحاك يقال له: باب حطة. وقال مجاهد: من باب إيلياء باب بيت المقدس (^١).\nوكذا قال مقاتل: إيلياء. وحكى القرطبي قولًا أنه باب القرية، وآخر أنه باب قرية فيها موسى (^٢).\nوقوله: (سجدًا) قال ابن عباس: منحنين ركوعًا (^٣)، وقيل: خضوعًا وشكرًا لتيسير الدخول.\nوقوله: (حطة): أي مغفرة قاله ابن عباس، أو لا إله إلا الله قاله عكرمة، أو حط عنا ذنوبنا قاله الحسن، أو أخطأنا فاعترفنا.\nوقال ابن الجوزي: فقالوا: حطا (سمعانًا) (^٤): أي حنطة حمراء استخفافًا بأمر الله. قال الكلبي: تعبدوا بقولها. وهو مرفوع على أنه خبر مبتدأ محذوف أي مسألتنا وأمرنا حطة. وقال صاحب \"المطالع\": حطة بدل من حنطة.\nقال ابن العربي: أخبرني بعض الأحبار أنهم قالوا بلغتهم: (سقنا) (^٥) أزه هذبًا. تفسيره حبة مقلوة في شعرة مربوطة (^٦).\n_________\n(^١) \"تفسير مجاهد\" ٧٦/ ١، ورواه أيضًا الطبرى ١/ ٣٣٩ (١٠٠٤).\n(^٢) \"المفهم\" ٧/ ٣١٥.\n(^٣) رواه الطبري ١/ ٣٣٩ (١٠٠٨) بلفظ: ركعًا من باب صغير.\n(^٤) كذا بالأصل، وفي هامشه: (لعله سمقاثًا).\nوالذي في \"القاموس المحيط\" ص ٦٦٢: (سمقأثا)، وفي \"الكشاف\" ١/ ١٣٤، و\"تفسير البغوي\" ١/ ٩٩: (سمقاثا).\n(^٥) في \"العارضة\": سقمانًا، وفي \"أحكام القرآن\": (سقماثاه).\n(^٦) \"عارضة الأحوذي\" ١١/ ٧٨، \"أحكام القرآن\" ١/ ٢١.","vol":"19","page":475},{"text":"وقوله: \"حبَّة في شعرة\" روي عن ابن مسعود أنهم قالوا: حبة حمراء (^١)، وهي معنى ﴿فَبَدَّلَ الَّذِينَ ظَلَمُوا﴾ [البقرة: ٥٩]. وروى المروزي: شعيرة.\nفلما عصوا عاقبهم الله بالرجز وهو الطاعون، والظلمة، هلك منهم سبعون ألفًا في ساعة واحدة. وانظر الفرقان بين هذِه الأمة وتلك الأمة، أولئك أذنبوا ودلوا على طريق التوبة تلاعبوا، وهذِه الأمة تتدارك جهدها ولله الحمد.\nالحديث الثاني:\nحديث عوف، عن الحسن ومحمد وخلاس، عن أبي هريرة - ﵁ - في قصة موسى واغتساله.\nوقد سلف في الطهارة (^٢) قال الترمذي: الحسن لم يسمع من أبي هريرة، ولا من علي (^٣). والأدرة: بضم الهمزة وسكون الدال وبفتحها حكاه ابن فارس (^٤).\nوقوله: (\"لندبا\") هو بفتح النون والدال الأثر، أو أثر الجرح إذا لم يرتفع عن الجلد. وفي آخره فنزلت: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى﴾ الآية.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١/ ٣٤٤ (١٠٣٠)، والحاكم ٢/ ٣٢١.\n(^٢) سلف برقم (٢٧٨) كتاب: الغسل، باب: من اغتسل عريانًا وحده في الخلوة.\n(^٣) قال الترمذي في \"السنن\" ٤/ ٥٥١: الحسن لم يسمع من أبي هريرة شيئًا، هكذا روي عن أيوب ويونس بن عبيد وعلي بن زيد. اهـ. وقال المزي في \"التهذيب\" ٦/ ٩٧: رأى علي بن أبي طالب وطلحة بن عبيد الله وعائشة ولم يصح له سماع من أحد منهم.\n(^٤) \"مجمل اللغة\" ١/ ٩٠ مادة [أدر].","vol":"19","page":476},{"text":"وروى علي بن أبي طالب قال: صعد موسى وهارون الجبل فمات هارون فقالذينو إسرائيل: أنت قتلته كان ألين لنا منك وأشد حبًا فأوذي من ذلك فأمر الله ملائكة فحملته فمروا به على مجالس بني إسرائيل فتكلمت الملائكة بموته حتى علمت بنو إسرائيل أنه قد مات فدفنوه فلم يعلم موضع قبره إلا الرخم، فإن الله جعله أصم أبكم (^١).\nوقوله: ﴿وَكَانَ عِنْدَ اللهِ وَجِيهًا﴾ كلمه تكليمًا، وقرئ شاذًا: عبدًا بالباء.\nوروي أن قارون قال لامرأة وضيئة من بني إسرائيل: هل لك أن أمولك وأخلطك بأهلي وتأتيني إذا جلس عندي الملأ من بني إسرائيل فتقولي: اكفني موسى فإنه أرادني على نفسي، فلما جلس وعنده الملأ أتته فقلب الله قلبها، فقالت: أيها الملأ إن قارون قال لي: كذا وكذا، فنكس رأسه وعلم أنه هالك، وبلغ الخبر موسى وكان شديد الغضب فجعل يصلي ويبكي ويقول: يا رب أراد فضيحتي فأوحى الله إليه، أمرت الأرض أن تطيعك فمرها بما شئت، فأقبل إلى قارون فلما رآه قال: يا موسى ارحمني، قال: يا أرض خذيهم، فخسف به وبمن معه وبداره الأرض إلى الكعبين، قال: يا موسى ارحمني، قال: يا أرض خذيهم فخسف به وبمن معه وبداره إلى الحقوين، قال: يا موسى ارحمني، قال: يا أرض خذيهم فخسف به وبمن معه وبداره فهو يتجلجل إلى يوم القيامة. وكان قارون ابن عم موسى وذلك قوله: ﴿كَانَ مِنْ قَوْمِ مُوسَى﴾ [القصص: ٧٦].\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٣٣٨ (٢٨٦٧٦).","vol":"19","page":477},{"text":"الحديث الثالث:\nحديث عَبْدِ اللهِ: \"يَرْحَمُ اللهُ مُوسَى، قَدْ أُوذِيَ بِأَكْثَرَ مِنْ هذا فَصَبَرَ\".\nوقد سلف قريبًا في الغنائم ويأتي في المغازي في موضعين وفي الأدب والاستئذان والدعوات، وأخرجه مسلم في الزكاة (^١).\n_________\n(^١) سلف برقم (٣١٥٠) كتاب: فرض الخمس، باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه، وسيأتي في المغازي برقم (٤٣٣٥)، (٤٣٣٦) باب: غزوة الطائف، وفي الأدب برقم (٦٠٥٩) باب: من أخبر صاحبه بما يقال فيه، وفي الاستئذان برقم (٦٢٩١) باب: إذا كانوا أكثر من ثلاثة فلا بأس بالمسارة والمناجاة، وفي الدعوات برقم (٦٣٣٦) باب: قول الله تعالى: ﴿وَصَلِّ عَلَيْهِمْ﴾. ورواه مسلم (١٠٦٢) باب: إعطاء المؤلفة قلوبهم ..","vol":"19","page":478},{"text":"<span data-type='title' id=toc-2303>٢٩ - باب: ﴿يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ﴾ [الأعراف: ١٣٨]</span>\n﴿مُتَبَّرٌ﴾ [الأعراف: ١٣٩]: خُسْرَانٌ ﴿وَلِيُتَبِّرُوا﴾ [الإسراء: ٧]: يُدَمِّرُوا ﴿مَا عَلَوْا﴾ [الإسراء: ٧]: غَلَبُوا.\n\n٣٤٠٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - نَجْنِي الكَبَاثَ، وَإِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «عَلَيْكُمْ بِالأَسْوَدِ مِنْهُ، فَإِنَّهُ أَطْيَبُهُ». قَالُوا: أَكُنْتَ تَرْعَى الغَنَمَ قَالَ: «وَهَلْ مِنْ نَبِيٍّ إِلاَّ وَقَدْ رَعَاهَا؟». [٥٤٥٣ - مسلم: ٢٠٥٠ - فتح: ٦/ ٤٣٨]\nثم ساق حديث جابر: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - نَجْنِي الكَبَاثَ، وإنه - ﵇قَالَ: \"عَلَيْكُمْ بِالأَسْوَدِ مِنْهُ، فَإِنَّهُ أَطْيَبُهُ\". قَالُوا: أَكُنْتَ تَرْعَى الغَنَمَ قَالَ: \"وَهَلْ مِنْ نَبِيٍّ إِلَّا وَقَدْ رَعَاهَا؟ \".\nهذا الحديث أخرجه مسلم أيضًا في الأطعمة، والنسائي في الوليمة (^١)، وهذِه الكينونة كانت بمر الظهران. كذا جاء في بعض الروايات.\nوذكر البيهقي في \"دلائله\" معناه من حديث عتبة بن عبد السلمي (^٢).\nو(الكباث): بكاف مفتوحة ثم باء موحدة مخففة ثم ألف ثم ثاء مثلثة: ثمر الأراك، وقيل: إذا نضج، والبرير ما لم ينضج، وقيل: الكباث الغض الطريُّ، والبرير اسم للجمع. قال الهروي: هو النضيج من ثمر الأراك، وقيل: الغض منه، والنضيج يقال له: المرد، وعكس ذلك واسمه كله البرير، وإذا رعته الظباء اسودت شفاهها. والأراك:\n_________\n(^١) النسائي في \"الكبرى\" ٤/ ١٦٨ (٦٧٣٤).\n(^٢) \"الدلائل\" ٥/ ٢٩ من طريق عبيد بن شريك، عن يحيى بن بكير به.","vol":"19","page":479},{"text":"هو الخمط. قال أبو زياد: يشبه التين يأكله الناس والإبل والغنم، وفيه حرارة. وقال أبو عمرو: (الكباث) (^١) حر مالح كأن فيه ملحًا. وقال أبو عبيدة: هو ثمر الأراك إذا يبس، وليس له عجمة.\nوفي \"المحكم\" قيل له: ثمر الأراك إذا كان متفرقًا، واحده كباثة. وقال أبو حنيفة في كتابه: هو فوق حب الكزبرة، وعنقوده يملأ كفي الرجل، وإذا التقمه البعير فضل على لقمته (^٢).\nونقل النووي عن أهل اللغة: أنه النضيج منه (^٣). وقال القزاز: هو الغض منه، والنضيج يقال له: المرد.\nوقال صاحب \"المطالع\": هو حِصرمه. وقال ابن خالويه في كتاب \"ليس\": ليس في كلام العرب من أسماء الكمأة إلا الذي أعرفك. فذكر (ثلاثة عشر) (^٤) اسمًا وأهمل البدأة، ذكره كراع في \"منضده\"، والعرجون ذكره القزاز.\nوالفطر ذكره ابن سيده (^٥). وقال عبد اللطيف البغدادي: روي (أن) (^٦) الكمأة جدري الأرض (^٧) وتسمى أيضًا: بنات الرعد؛ لأنها\n_________\n(^١) من (ص ١).\n(^٢) \"المحكم\" ٦/ ٤٩٨ مادة [كبث].\n(^٣) \"شرح صحيح مسلم\" ١٤/ ٦.\n(^٤) مكررة في الأصل.\n(^٥) \"المحكم\" ٩/ ١٢٧ مادة [فطر].\n(^٦) من (ص ١).\n(^٧) رواه الترمذي (٢٠٦٨)، وابن ماجه (٣٤٥٥)، وأحمد ٢/ ٥١١ عن أبي هريرة أن رسول الله - ﷺ - خرج عليهم وهم يذكرون الكمأة، وبعضهم يقول: جدري الأرض، فقال رسول الله - ﷺ -: \"الكمأة من المن … \" الحديث. وقال الترمذي: هذا حديث حسن.","vol":"19","page":480},{"text":"تكثر بكثرته وتنفطر عنها الأرض. ومعنى الحديث: أن الله لم يضع النبوة في الملوك وأبناء الدنيا المترفين، وإنما جعلها في رعاء الشاء وأهل التواضع من أصحاب الحرف، كما روي أن أيوب كان خياطًا، وزكريا نجارًا، وقد قص الله من نبإ موسى وشعيب واستئجاره إياه في رعي الغنم، والله أعلم حيث يجعل ورسالاته. والحكمة في رعايتهم: التدريج إلى سياسة العالم إذ الرعي يقتضي مصلحة الغنم، ويقوم بكلفتها، ومن تدرب على هذا وأحكمه تمكن من سياسة الخلق ورحمتهم والرفق بهم، وخصت بالغنم لما فيها من السكينة وطلب العافية والتواضع، وهي صفات الأنبياء. قال - ﷺ -: \"السكينة في أهل الغنم\" (^١).\nفصل:\nكان جناؤهم للكباث أول الأمر عند تعذر الأقوات، فإذا أغنى الله عباده فلا حاجة بهم إليه.\nفصل:\nإن قلت: ما وجه مناسبة الحديث في الباب؟ فقد قال بعض شيوخنا: لا مناسبة. قلت: مناسبته ظاهرة لدخول موسى فيمن رعى الغنم.\nفصل:\nمعنى ﴿يَعْكُفُونَ﴾ يقيمون ﴿مُتَبَّرٌ﴾ مهلك أو مفسد.\n_________\n(^١) سلف برقم (٣٣٠١) كتاب: بدء الخلق، باب: خير مال المسلم غنم يتبع بها شعف الجبال، ورواه مسلم (٥٢) كتاب: الإيمان، باب: تفاضل أهل الإيمان فيه، ورجحان أهل اليمن فيه.","vol":"19","page":481},{"text":"<span data-type='title' id=toc-2304>٣٠ - باب ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾ الآية [البقرة: ٦٧]</span>\nقَالَ أَبُو العَالِيَةِ: العَوَانُ: النَّصَفُ بَيْنَ البِكْرِ وَالْهَرِمَةِ. ﴿فَاقِعٌ﴾ [البقرة: ٦٩]: صَافٍ. ﴿لَا ذَلُولٌ﴾ [البقرة: ٧١]: لَمْ يُذِلَّهَا العَمَلُ، ﴿تُثِيرُ الْأَرْضَ﴾ [البقرة: ٧١] لَيْسَتْ بِذَلُولٍ تُثِيرُ الأَرْضَ، وَلَا تَعْمَلُ فِي الحَرْثِ ﴿مُسَلَّمَةٌ﴾ [البقرة: ٧١]: مِنَ العُيُوبِ. ﴿لَا شِيَةَ﴾ [البقرة: ٧١]: بَيَاضٌ. ﴿صَفْرَاءُ﴾ [البقرة: ٦٩]: إِنْ شِئْتَ سَوْدَاءُ، وَيُقَالُ: صَفْرَاءُ، كَقَوْلِهِ: ﴿جِمَالَتٌ صُفْرٌ﴾ [المرسلات: ٣٣]. ﴿فَادَّارَأْتُمْ﴾ [البقرة: ٧٢]: اخْتَلَفْتُمْ. [فتح: ٦/ ٤٣٩]\nالشرح:\nتفسير أبي العالية رواه الطبري عن سلمة، عن أبي إسحاق، عن الزهري عنه (^١). وقاله ابن عباس أيضًا (^٢)؛ لأن الفارض (الكبيرة) (^٣) والبكر: الصغيرة. وقال مجاهد: (﴿العوان﴾) التي قد ولدت بطنا أو بطنين (^٤). قيل: وهو المعروف عند العرب. وما ذكره في (﴿فَاقِعٌ﴾) قاله قتادة (^٥). وقال الكسائي: فقع يفقع إذا خلصت صفرته. وقوله: (﴿تُثِيرُ الْأَرْضَ﴾) قال مجاهد: لم تذلل بالعمل فتثير\n_________\n(^١) رواه الطبري ١/ ٣٨٥ (١٢١٥) من طريق الربيع، عن أبي العالية.\n(^٢) رواه الطبري في \"التفسير\" ١/ ٣٨٥ (١٢١٤).\n(^٣) في الأصول: (البكرة).\n(^٤) رواه الطبري ١/ ٣٨٥ (١٢٠٩).\n(^٥) رواه الطبري ١/ ٣٨٨ (١٢٢٩).","vol":"19","page":482},{"text":"الأرض (^١).\nوقيل: المعنى ليست ذلولًا وهي تثير الأرض. فجعل تثير مستأنفًا، ورجح الأول؛ لأن قوله: ﴿وَلَا تَسْقِي الْحَرْثَ﴾ لا بد أن يكون معطوفًا على نفي، والمعنى: لا تثير ولا تسقي. وما ذكره في ﴿مُسَلَّمَةٌ﴾ هو قول قتادة. وقال غيره: من العمل. وقال مجاهد: من الشية لا بياض فيه ولا سواد، وقيل: في ﴿لَا شِيَةَ﴾: لا لون فيها يخالف للونها، وما ذكره في ﴿صَفْرَاءُ﴾ أنكره بعض أهل النظر، وقال: لأنه لا يجوز: سوداء فاقع، إنما يقال أصفر فاقع وأسود حالك وأحمر قانئ، ونحو ذلك، وقال سعيد بن جبير: صفراء القرن والظلف.\nوقوله: ﴿فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ﴾ قال محمد بن كعب: لغلاء ثمنها.\nوقال وهب بن منبه: لخوف الفضيحة في القاتل. قال أبو عبيدة: اشتروها بملء جلدها دنانير. وقال عكرمة: ما كان ثمنها إلا ثلاثة دنانير. وقال قتادة: ذكر لنا أن نبي الله - ﷺ - كان يقول: \"إنما أمر القوم بأدنى بقرة ولكن لما شددوا على أنفسهم شدد عليهم، والذي نفسي بيده لو لم يستثنوا ما بينت لهم\" (^٢).\nوقوله: ﴿جِمَالَتٌ صُفْرٌ﴾ جمالة: جمع جمل وجمع الجمع جمالات، و﴿صُفْرٌ﴾ عند مجاهد سود. وقيل: إنما قيل للجمل الأسود: أصفر؛ لأنه لا يوجد جمل أسود إلا وهو مشوب بصفرة.\n_________\n(^١) رواه الطبري بنحوه ١/ ٣٩٤ (١٢٥٦)، وأورده السيوطي في \"الدر\" ١/ ١٥٢ وأضاف عزوه إلى عبد بن حميد.\n(^٢) رواه الطبري في \"تفسيره\" ١/ ٣٩٠ (١٢٤٨).","vol":"19","page":483},{"text":"<span data-type='title' id=toc-2305>٣١ - باب وَفَاةِ مُوسَى، وَذِكْرِهِ بَعْدُ</span>\n٣٤٠٧ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أُرْسِلَ مَلَكُ المَوْتِ إِلَى مُوسَى - ﵉ - فَلَمَّا جَاءَهُ صَكَّهُ، فَرَجَعَ إِلَى رَبِّهِ، فَقَالَ: أَرْسَلْتَنِي إِلَى عَبْدٍ لَا يُرِيدُ الْمَوْتَ. قَالَ: ارْجِعْ إِلَيْهِ، فَقُلْ لَهُ يَضَعُ يَدَهُ عَلَى مَتْنِ ثَوْرٍ، فَلَهُ بِمَا غَطَّتْ يَدُهُ بِكُلِّ شَعَرَةٍ سَنَةٌ. قَالَ: أَيْ رَبِّ، ثُمَّ مَاذَا قَالَ ثُمَّ الْمَوْتُ. قَالَ: فَالآنَ. قَالَ: فَسَأَلَ اللهَ أَنْ يُدْنِيَهُ مِنَ الأَرْضِ الْمُقَدَّسَةِ رَمْيَةً بِحَجَرٍ. قَالَ أَبُو هُرَيْرَةَ: فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ كُنْتُ ثَمَّ لأَرَيْتُكُمْ قَبْرَهُ إِلَى جَانِبِ الطَّرِيقِ تَحْتَ الكَثِيبِ الأَحْمَرِ».\nقَالَ: وَأَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - نَحْوَهُ. [انظر:\n\n١٣٣٩ - مسلم: ٢٣٧٢ - فتح: ٦/ ٤٤٠]\n\n٣٤٠٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ وَسَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: اسْتَبَّ رَجُلٌ مِنَ المُسْلِمِينَ وَرَجُلٌ مِنَ اليَهُودِ. فَقَالَ المُسْلِمُ: وَالَّذِي اصْطَفَى مُحَمَّدًا - ﷺ - عَلَى الْعَالَمِينَ -فِي قَسَمٍ يُقْسِمُ بِهِ- فَقَالَ اليَهُودِيُّ: وَالَّذِي اصْطَفَى مُوسَى عَلَى العَالَمِينَ. فَرَفَعَ المُسْلِمُ عِنْدَ ذَلِكَ يَدَهُ، فَلَطَمَ اليَهُودِيَّ، فَذَهَبَ اليَهُودِيُّ إِلَى النَّبِيِّ - ﷺ - فَأَخْبَرَهُ الذِي كَانَ مِنْ أَمْرِهِ وَأَمْرِ المُسْلِمِ فَقَالَ: «لَا تُخَيِّرُونِي عَلَى مُوسَى، فَإِنَّ النَّاسَ يَصْعَقُونَ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا مُوسَى بَاطِشٌ بِجَانِبِ العَرْشِ، فَلَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ فَأَفَاقَ قَبْلِي أَوْ كَانَ مِمَّنِ اسْتَثْنَى الله». [انظر: ٢٤١١ - مسلم: ٢٣٧٣ - فتح: ٦/ ٤٤١]\n\n٣٤٠٩ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «احْتَجَّ آدَمُ وَمُوسَى فَقَالَ لَهُ مُوسَى: أَنْتَ آدَمُ الذِي أَخْرَجَتْكَ خَطِيئَتُكَ مِنَ الجَنَّةِ. فَقَالَ لَهُ آدَمُ: أَنْتَ مُوسَى الذِي اصْطَفَاكَ الله بِرِسَالَاتِهِ وَبِكَلَامِهِ، ثُمَّ تَلُومُنِي عَلَى أَمْرٍ قُدِّرَ عَلَيَّ قَبْلَ أَنْ أُخْلَقَ!». فَقَالَ رَسُولُ اللهِ - ﷺ - «فَحَجَّ آدَمُ مُوسَى» مَرَّتَيْنِ.","vol":"19","page":484},{"text":"[٤٧٣٦، ٤٧٣٨، ٦٦١٤، ٧٥١٥ - مسلم: ٢٦٥٢ - فتح: ٦/ ٤٤١]\n\n٣٤١٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حُصَيْنُ بْنُ نُمَيْرٍ، عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: خَرَجَ عَلَيْنَا النَّبِيُّ - ﷺ - يَوْمًا قَالَ: «عُرِضَتْ عَلَيَّ الأُمَمُ، وَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الأُفُقَ فَقِيلَ هَذَا مُوسَى فِي قَوْمِهِ». [٥٧٠٥، ٥٧٥٢، ٦٤٧٢، ٦٥٤١ - مسلم: ٢٢٠ - فتح ٦/ ٤٤١]\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ -: أُرْسِلَ مَلَكُ المَوْتِ إِلَى مُوسَى .. الحديث.\nوقد سلف في الجنائز في باب: من أحب الدفن في الأرض المقدسة.\nوالمتن: بفتح الميم وإسكان التاء مكتنف الصلب من العصب واللحم. و(الكثيب): كثيب الرمل. ولما رواه أولًا من طريق عبد الرزاق، أنا معمر، عن ابن طاوس، عن أبيه، عن أبي هريرة، قال: وأنا معمر، عن همام، ثنا أبو هريرة، عن رسول الله - ﷺ - نحوه.\nالحديث الثاني:\nحديث أبي هريرة - ﵁ - ..\n\"فَإِذَا مُوسَى بَاطِشٌ بِجَانِبِ العَرْشِ .. \" الحديث. وقد سلف، ويأتي في التفسير والتوحيد والرقاق وأحاديث الأنبياء (^١).\n_________\n(^١) سيأتي برقم (٤٨١٣) في كتاب التفسير، باب قوله ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾ وبرقم (٧٤٢٨) في كتاب التوحيد، باب: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾، وبرقم (٦٥١٧) في كتاب الرَّقاق، باب: نفخ الصور، وبرقم (٣٤١٤) في كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ﴾.","vol":"19","page":485},{"text":"وأخرجه مسلم وأبو داود، والترمذي، والنسائي (^١) أيضًا ومعنى باطش: آخذ.\nالحديث الثالث:\nحديث أبي هريرة أيضًا .. \"احْتَجَّ آدَمُ وَمُوسَى\" وقد سلف أيضًا، ويأتي في التفسير في مواضع والنذور والقدر، وأخرجه مسلم أيضًا والأربعة (^٢)، ومعناه: تحاجا، إما أن تكون أرواحهما تحاجت، أو يكون ذلك يوم القيامة، والأول أظهر. قال عياض: ويحتمل أن يحمل على ظاهره وأنهما اجتمعا بأشخاصهما، وقد ثبت في حديث الإسراء: أنه - ﷺ - اجتمع بالأنبياء في السموات وفي بيت المقدس وصلى بهم، ولا يبعد أن الله تعالى أحياهم كما أحيا الشهداء، ويحتمل أن ذلك جرى في حياة موسى (^٣). وفيه استقصاؤه لعلم موسى يقول: إذ جعلك الله بالصفة التي أنت بها من الاصطفاء بالرسالة وبالكلام فكيف يسعك لومي على القدر وهو لا مدفع له؟\nومعنى (\"فحج آدم موسى\"): غلبه بالحجة.\nقال الخطابي: إنما حاجه آدم في ذم اللوم، إذ ليس لآدمي أن يلوم أحدًا، وقد جاء في الحديث: \"انظروا إلى الناس (كأنكم) عبيد ولا تنظروا إليهم (كأنكم) (^٤) أرباب\" (^٥).\n_________\n(^١) أبو داود (٤٦٧١)، الترمذي (٣٢٤٥)، النسائي في \"الكبرى\" ٤/ ٤١٨ (٧٧٥٨).\n(^٢) رواه أبو داود (٤٧٠١)، والترمذي (٢١٣٤)، وابن ماجه (٨٠)، والنسائي في \"الكبرى\" ٦/ ٢٨٤ (١٠٩٨٥).\n(^٣) \"إكمال المعلم\" ٨/ ١٣٧.\n(^٤) في الأصول: (كأنهم) في الموضعين، والمثبت من \"معالم السنن\".\n(^٥) روى مالك في \"الموطأ\" ص ٦١٠ (٨) أنه بلغه أن عيسى ابن مريم كان يقول: ولا تنظروا في ذنوب الناس كأنكم أرباب، وانظروا في ذنوبكم كأنكم عبيد.","vol":"19","page":486},{"text":"فأما الحكم الذي تنازعاه فهم في ذلك على السواء لا يقدر أحد أن يسقط الأصل الذي هو القدر، ولا أن يبطل الكسب الذي هو السبب، ومن فعل واحدًا منهما خرج عن القصد إلى أحد الطرفين من مذهب القدرية والجبرية.\nوحقيقة غلبة آدم موسى أنه دفع حجة موسى التي ألزمه بها اللوم. وذلك أن الأبتداء بالمسألة والاعتراض إنما كان من موسى، ولم يكن من آدم إنكار لما اقترفه من الذنب إنما عارضه بأمر كان فيه دفع اللوم، فكان أصوب الناس ما ذهب إليه آدم. قال: وقد كنا أولناه على وجه آخر في شرح \"معالم السنن\"، وهذا أولى الوجهين (^١).\nوقال الداودي: حاجه موسى في إخراجه الناس من الجنة، فاحتج آدم بما سبق في علم الله أنه خلقه ليكون خليفة، ولم يحتج لما عصى. وقيل: أنكر عليه أن يلومه على أمر تاب الله عليه منه. وأما غيره من الناس فيحتج عليه ويلام إذ لا ندري هل ينجو منه؟ وبوب عليه في \"الموطأ\": النهي عن القول بالقدر (^٢). وقيل: اللوم إلى الله لا إلى موسى (^٣).\nالحديث الرابع:\nحديث حصين بْنُ نُمَيْرٍ، عَنْ حُصيْنِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: خَرَجَ عَلَيْنَا رسول الله - ﷺ - يَوْمًا فقَالَ: \"عُرِضَتْ عَلَيَّ الأُمَمُ، وَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الأُفُقَ،\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٥٥ - ١٥٥٦، \"معالم السنن\" ٤/ ٢٩٧ - ٢٩٨.\n(^٢) \"الموطأ\" ص ٥٦٠.\n(^٣) انظر تفصيل هذِه المسألة في \"شفاء العليل\" لابن القيم ١/ ٨٣ - ٩٧.","vol":"19","page":487},{"text":"فَقِيلَ: هذا مُوسَى فِي قَوْمِهِ\".\nهذا حديث اختصره هنا وطوله في الصيد وفي الرقاق بزيادة (^١)، وهذا صريح في كثرة أمة موسى.\nقال ابن التين: والذي تدل عليه الأحاديث أن أمة موسى أكثر الأمم بعد أمة نبينا - عليهما أفضل الصلاة والسلام -.\nفائدة:\n(حصين) الأول من أفراد البخاري، والثاني أخرجوا له، وفيه وفي \"مسلم\": حصين بن عبد الرحمن السالمي، وفي \"السنن\": حصين جماعة.\nفائدة:\nذكر الثعلبي عن وهب بن منبه أن موسى خرج لبعض حاجته، فمر برهط من الملائكة يحفرون قبرًا لم ير أحسن منه، فقال: ملائكة الله لمن هذا؟ قالوا: لعبدٍ كريمٍ على الله، أتحب أن يكون لك؟ قال: وددت. (قال) (^٢): فأنزل فاضطجع فيه وتوجه إلى ربك، فلما فعل قبض.\nوقيل: إن ملك الموت أتاه، فقال: يا موسى أشربت شيئًا؟ قال: لا. قال: فاستنكهه فقبض روحه. وقيل: بل أتاه بتفاحة من الجنة فشمها فمات. وكان عمره مائة وعشرين سنة.\nوعن ابن مسعود وغيره من الصحابة أن موسى ويوشع - ﵉ - بينا هما يمشيان إذ أقبلت ريح سوداء، فلما رآها يوشع ظن أنها الساعة فالتزم موسى، فانسل موسى وترك القميص في يده، فقالت بنو إسرائيل:\n_________\n(^١) لم نجده في كتاب الصيد، وسيأتي في الرقاق برقم (٦٥٤١) باب: يدخل الجنة سبعون ألفًا بغير حساب.\n(^٢) هكذا في الأصول، ولعل الصواب: (قالوا).","vol":"19","page":488},{"text":"قتلت موسى فأرادوا قتله، فدعا يوشع، فأتي كل رجل ممن كان يحرسه في المنام، فأخبر أن موسى رفعناه إلينا (^١).\nوذكر ابن إسحاق أن يوشع لما تمنى في حياته، كَرِه الحياة وأحب الموت.\n_________\n(^١) انظر \"الكامل في التاريخ\" لابن الأثير ١/ ١٩٨.","vol":"19","page":489},{"text":"<span data-type='title' id=toc-2306>٣٢ - باب قَوْلِ الله تَعَالَى: ﴿وَضَرَبَ الله مَثَلًا ..﴾ إِلَى قَوْلِهِ: ﴿وَكَانَتْ مِنَ الْقَانِتِينَ﴾ [التحريم: ١١ - ١٢]</span>\n٣٤١١ - حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ مُرَّةَ الهَمْدَانِي، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلاَّ آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ بِنْتُ عِمْرَانَ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ». [٣٤٣٣، ٣٧٦٩، ٥٤١٨ - مسلم: ٢٤٣١ - فتح: ٦/ ٤٤٩]\nثم ساق حديث أبي موسى - ﵁ -: \"كَمَلَ مِنَ الرِّجَالِ كَثيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ وَمَرْيَمُ بِنْتُ عِمْرَانَ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ\".\nالشرح:\nهذا الحديث يأتي قريبًا. وأخرجه أيضًا في فضل عائشة - ﵂ - في موضعين، وفي الأطعمة (^١)، وأخرجه مسلم، والترمذي، والنسائي، وابن ماجه (^٢).\nوقوله: (﴿وَضَرَبَ الله مَثَلًا﴾) أي: وصف المؤمنين بما وصف به امرأة فرعون، وذلك أنها اختارت القتل على ذهاب دينها ورفضت الملك،\n_________\n(^١) سيأتي قريبًا برقم (٣٤٣٣)، وفي \"فضائل الصحابة\" باب: فضل عائشة - ﵂ - برقم (٣٧٦٩)، ومن حديث أنس برقم (٣٧٧٠)، وفي الأطعمة برقم (٥٤١٨) باب: الثريد.\n(^٢) مسلم (٢٤٣١) كتاب: \"فضائل الصحابة\" باب: فضل خديجة - ﵂ -، والترمذي (١٨٣٤)، وابن ماجه (٣٢٨٠)، والنسائي في \"الكبرى\" ٥/ ٩٣ (٨٣٥٣)، (٨٣٥٦).","vol":"19","page":490},{"text":"وكانت لها فراسة حين قالت: ﴿قُرَّتُ عَيْنٍ لِي وَلَكَ﴾ [القصص: ٩]. و(آسية): في ابنة مزاحم ابنة عمة فرعون. وقيل: إنها من العماليق. وقيل: من بني إسرائيل من سبط موسى. قال السهيلي: وقيل هي عمة موسى.\nوأما (مريم)، فكل مولود يطعن الشيطان في جنبه إلا هي وابنها؛ لقول أمها: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ [آل عمران: ٣٦]، وقوله: ﴿فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا﴾ [التحريم: ١٢]. قال قتادة: نفخنا في جيبها (^١). قال الفراء: كل خرق في درع أو غيره فهو فرج (^٢). ورد بأن العرب إنما تقول: أحصنت فرجها من الفرج بعينه.\nومعنى ﴿فَنَفَخْنَا فِيهِ﴾ جعلنا فيه الروح التي لنا، على أن أبا صالح قال: جاءها الملك فنفخ في جيبها فدخل الفرج فحملت بعيسى (^٣).\nوما ذكر في عائشة - ﵂ - يحتمل أن يريد نساء عصرها أو سائرهن أو أمهات المؤمنين. وقال - ﷺ -: \"خير نسائها مريم وخير نسائها خديجة\" (^٤) والعرب تعم الخصوص وتخص العموم. والله أعلم أي ذلك أراد أنهن أفضل.\n_________\n(^١) \"تفسير الطبري\" ١٢/ ١٦٣ (٣٤٤٧٥).\n(^٢) \"معاني القرآن\" ٣/ ١٦٩.\n(^٣) رواه عبد بن حميد، وابن المنذر، وابن أبي حاتم، كما ذكر السيوطي في \"الدر المنثور\" ٤/ ٤٨٠.\n(^٤) سيأتي قريبًا برقم (٣٤٣٢) باب: ﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ﴾، ورواه مسلم (٢٤٣٠) كتاب: \"فضائل الصحابة\" باب: فضائل خديجة أم المؤمنين - رضي الله تعالى عنها -.","vol":"19","page":491},{"text":"<span data-type='title' id=toc-2307>٣٣ - بابُ: ﴿إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى﴾ الآية [القصص: ٧٦]</span>\n﴿لَتَنُوءُ﴾ [القصص: ٧٦]: لَتَثْقِلُ. قَالَ ابن عَبَّاسٍ - ﵄ -: ﴿أُولِي الْقُوَّةِ﴾ [القصص: ٧٦] لَا يَرْفَعُهَا العُصْبَةُ مِنَ الرِّجَالِ، يُقَالُ: ﴿الْفَرِحِينَ﴾ [القصص: ٧٦]: المَرِحِينَ ﴿وَيْكَأَنَّ اللهَ﴾ [القصص: ٨٢] مثل: ﴿أَوَلَمْ يَرَوْا أَنَّ اللهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾ [الروم: ٣٧]، يُوَسِّعُ عَلَيْهِ وَيُضَيِّقُ. [فتح: ٦/ ٤٤٨]\nالشرح:\nمعنى كان من قومه: ابن عمه، كما سلف قريبًا بحكاية خسف الأرض به، وقد صرح به النخعي.\nواسم أبيه صافر بن قاهث بن يصهر بن عازر بن لاوي بن يعقوب. وكان سكنه تنيس، وما والاها من أسفل الأرض. ولما سكن عبد العزيز بن الجروي تنيس عثر على بعض ماله، فحصل منه ما لا يعلمه إلا الله تعالى بحيث أنه لما توفي تورع ابنه الحسن شيخ البخاري عن أخذ إرثه منه؛ لأنه لم يستطبه، فقال أخوه على لما ملك تنيس: يا أخي إني قد استطبت لك من مال أبيك مائة ألف دينار فخذها، فقال: أنا تركت الكثير من ماله، فكيف آخذ القليل؟ ذكره صاحب \"تاريخه\"\".\nومعنى (﴿فَبَغَى عَلَيْهِمْ﴾) تجاوز في معاندة موسى والتكذيب به.\nوقوله: (﴿مَا إِنَّ مَفَاتِحَهُ﴾) قال خيثمة: كانت من جلودٍ -أي الإبل، كما قاله مجاهد- وكل مفتاح فيها على قدر الإصبع يحملها ستون بغلًا","vol":"19","page":492},{"text":"إذا ركب (^١).\nوقال ابن صالح: أربعون بغلًا (^٢). وقال الضحاك: أربعون رجلًا (^٣).\nقال ابن عيينة: العصبة أربعون. وقال مجاهد: من العشرة إلى خمسة عشر (^٤).\nوقال ابن فارس: العصبة من الرجال نحو العشرة (^٥). وقيل: هم من العشرة إلى الأربعين. وقوله: (﴿لَتَنُوءُ بِالْعُصْبَةِ﴾) تأويله: إن العصبة لتنوء بها أي: تثقل، قاله أبو عبيدة (^٦)، وغلط فيه وصحح قول ابن زيد أنه يقال: ناوأت بالحمل إذا نهضت به على ثقل.\nوقوله: (﴿الْفَرِحِينَ﴾: المرحين) أي: البطرين الذين لا يشكرون الله فيما أولاهم.\nوقوله: (﴿وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾) قيل: العمل بطاعة الله.\nوقيل: أمسك القوت وقدم ما فضل. وقال قتادة: ابتغ الحلال (^٧).\nوقيل: ولا تنس شكر نصيبك.\nوقوله: ﴿عَلَى عِلْمٍ عِنْدِي﴾) قيل: كان من قراء بني إسرائيل التوراة،\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ١٠١ (٢٧٥٧٦)، (٢٧٥٧٨).\n(^٢) رواه الطبري في \"تفسيره\" ١٠/ ١٠٢ (٢٧٥٨٤) عن أبي صالح قال: أربعون رجلًا.\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ١٠٢ (٢٧٥٨٦).\n(^٤) \"تفسير مجاهد\" ٢/ ٤٨٩، ورواه الطبري في \"تفسيره\" ١٠/ ١٠٢ (٢٧٥٩١).\n(^٥) \"مجمل اللغة\" ٣/ ٦٧١ - ٦٧٢ مادة [عصب].\n(^٦) \"مجاز القرآن\" ٢/ ١١٠.\n(^٧) رواه الطبري في \"تفسيره\" ١٠/ ١٠٦ (٢٧٦١٥).","vol":"19","page":493},{"text":"والمعنى: إنما أوتيته على علم فيها. ومن قال: هي الكيمياء فباطل. وكذا من قال: كان يوقف الرصاص.\nوقيل: على علم بالوجوه التي تكتسب بها الأموال. وقال أبو زيد: لولا رضاه عني ومعرفته بي ما أعطاني هذا وهذا.\nوقوله: (﴿فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ﴾) قال قتادة: خرجوا على أربعة آلاف دابة، عليها ثياب حمر، منها ألف بغل بيض، عليها قطف حمر (^١).\nوقيل: خرج هو وأصحابه على أربعمائة بغلة شهباء عليها سروج الأرجوان، وعلى الرجال ثياب حمر.\nوقال مجاهد: خرجوا على براذن بيض عليها سروج أرجوان، وعليهم المعصفر (^٢). وقال: ﴿إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي﴾ وما قال كقول سليمان: ﴿هَذَا مِنْ فَضْلِ رَبِّي﴾ [النمل: ٤٠].\nوقوله: (﴿وَيْكَأَنَّ اللهَ﴾ مثل ﴿أَلَمْ تَرَ أَنَّ اللهَ﴾ هو قول المفسرين. قال قتادة: معناها أو لا يعلم (^٣). وكتبت في المصحف متصلة، كأنه لما كثر استعمالها جعلوها مع ما بعدها بمنزلة شيءٍ واحد.\nوقال سيبويه: سالت الخليل عنها وعن ﴿وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ﴾ [القصص: ٨٢] فزعم أنها وي مفصولة كأن (^٤).\nوقال الكسائي: وهي هنا صلة، وفيه معنى التعجب.\nوقيل: (ويك) بمعنى ويلك، و(أن): منصوبة بإضمار اعلم.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ١٠٩ (٢٧٦٣٣).\n(^٢) رواه الطبري في \"تفسيره\" ١٠/ ١٠٨ (٢٧٦٢٦).\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ١١٣ (٢٧٦٤٩).\n(^٤) \"الكتاب\" ٢/ ١٥٤.","vol":"19","page":494},{"text":"وأنكر هذا بأنه لم يخاطب في التلاوة أحدًا.\nوقال قطرب: (وي) كلمة تفجع، و(كأن) حرف تشبيه. وذكر الهروي عن الخليل: (ويك) كلمة و(أن) كلمة. وقال الفراء: سقط ابن الأعرابي في ركيةٍ فسأل عنه أعرابيًا فقال: ويكأنه ما أخطأ الركية. فجعلها كلمة موصولة.","vol":"19","page":495},{"text":"<span data-type='title' id=toc-2308>٣٤ - باب: قول الله تعالى: ﴿وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا﴾ [هود: ٨٤]</span>\nوإِلَى أَهْلِ مَدْيَنَ؛ لأَنَّ مَدْيَنَ بَلَدٌ، وَمِثْلُهُ: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢]: وَاسْأَلِ ﴿وَالْعِيرَ﴾ [يوسف: ٨٢]: يَعْنِي: أَهْلَ القَرْيَةِ وَأَهْلَ العِيرِ ﴿وَرَاءَكُمْ ظِهْرِيًّا﴾ [هود: ٩٢]: لَمْ يَلْتَفِتُوا إِلَيْهِ، يُقَالُ إِذَا لَمْ يَقْضِ حَاجَتَهُ: ظَهَرْتُ بحَاجَتِي وَجَعَلَتْنِي ظِهْرِيًّا، قَالَ الظِّهْرِيُّ: أَنْ تَاخُذَ مَعَكَ دَابَّةً أَوْ وِعَاءً تَسْتَظْهِرُ بِهِ، مَكَانَتُهُمْ وَمَكَانُهُمْ وَاحِدٌ ﴿يَغْنَوْا﴾ [الأعراف: ٩٢]: يَعِيشُوا ﴿يَيْأَسُ﴾ [يوسف: ٨٧]: يَحْزَنُ ﴿آسَى﴾ [الأعراف: ٩٣] أَحْزَنُ. وَقَالَ الحَسَنُ: ﴿إِنَّكَ لَأَنْتَ الْحَلِيمُ﴾ [هود: ٨٧]: يَسْتَهْزِئُونَ بِهِ. وَقَالَ مُجَاهِدٌ: ﴿الْأَيْكَةِ﴾ [الشعراء: ١٧٦]: الأَيْكَةُ ﴿يَوْمِ الظُّلَّةِ﴾ [الشعراء: ١٨٩]: إِظْلَالُ العَذَابَ عَلَيْهِمْ. [فتح: ٦/ ٤٤٩]\nالشرح: قال غير الحسن: معناه: لأنت الحليم الرشيد عند نفسك. قاله الضحاك.\nالأيكة: الغيضة ذات الشجر، وكذلك هو في اللغة. ويقال للشجرة: أيكة، وجمعها: أيك. وقال: ليكة: القرية التي كانوا فيها، والأيكة: البلاد كلها، وأنكر ذلك.\n﴿الظُّلَّةِ﴾ قال ابن عباس: أصابهم حر شديد فدخلوا البيوت فأخذتهم فخرجوا إلى البرية لا يسترهم شيء، فأرسل الله إليهم سحابة، فهربوا إليها يستظلون تحتها ونادى بعضهم بعضًا، فلما اجتمعوا تحتها أهلكهم الله (^١).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٩/ ٢٨١٤ - ٢٨١٥ (١٥٩٢٦).","vol":"19","page":496},{"text":"وقال مجاهد: لما اجتمعوا تحتها صيح بهم فهلكوا.\nقال الجوهري: وقولهم ظهر فلان بحاجتي إذا استخف بها (^١). وما ذكره في قوله: ﴿وَإِلَى مَدْيَنَ﴾: أهل مدين إلى آخره، فيه نظر. فقد ذكر أهل التاريخ: أن مدين المذكور في الآية هو: ابن إبراهيم وشعيب: هو ابن صيفون.\nويقال ابن ملكا بن تويت بن مدين بن إبراهيم، وهو ظاهر التلاوة.\nفإن قلت: أصحاب الأيكة هم مدين، وهم الذين أصابهم العذاب يوم الظلة، وقد قال تعالى: ﴿إِذْ قَالَ لَهُمْ شُعَيْبٌ﴾ [الشعراء: ١٧٧] ولم يقل أخوهم. قلت: لما عرفهم بالنسب وهو جدهم فيه قال أخوهم، ولما عرفهم بالأيكة التي أصابتهم فيها النقمة لم يقل أخوهم، وأخرجه عنهم تنويهًا له وتعظيمًا. وذكر ابن قتيبة أن إبراهيم أبو جد شعيب.\nوذكر وهب أن شعيبًا كان من ولد وهي آمنوا لإبراهيم يوم أحرق، وهاجروا إلى الشام، فكل نبي قبل بني إسرائيل وبعد فمن ولد أولئك الرهط. وجدة شعيب بنت لوط بن هاران.\nوعاش ستمائة واثنتين وخمسين سنة فيما ذكر أبو المفاخر إسحاق بن جبريل في \"تاريخه\". وقيل: كان شعيب خطيب الأنبياء.\nقال عبد الملك بن مروان حدثني عن الحسن. قال: والله ما رئي قط تاركًا لشيء يأمر به، ولا فاعلًا لشيء كان ينهى عنه. قال عبد الملك: والله ما زاد على هذا لو كان العبد الصالح -يعني: شعيبًا- حيث يقول: ﴿وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ﴾ [هود: ٨٨].\n_________\n(^١) \"الصحاح\" ٢/ ٧٣١ مادة [ظهر].","vol":"19","page":497},{"text":"<span data-type='title' id=toc-2309>٣٥ - باب قَوْلِ الله تَعَالَى: ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ﴾ إِلَى قَوْلِهِ: ﴿وَهُوَ مُلِيمٌ﴾</span>\nقال مجاهد: مذنب. ﴿الْمَشْحُونِ﴾: الموقر. ﴿فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ﴾ الآية. ﴿فَنَبَذْنَاهُ بِالْعَرَاءِ﴾: بوجه الأرض. ﴿وَهُوَ سَقِيمٌ﴾. ﴿وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ﴾: من غير ذات أصل: الدباء ونحوه. ﴿وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ﴾ ﴿إِلَى حِينٍ﴾ ﴿وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ﴾ [القلم: ٤٨] كَظِيمٌ: وَهْوَ مَغْمُومٌ.\n\n٣٤١٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي الأَعْمَشُ.\nحَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَقُولَنَّ أَحَدُكُمْ إِنِّي خَيْرٌ مِنْ يُونُسَ». زَادَ مُسَدَّدٌ «يُونُسَ بْنِ مَتَّى». [٤٦٠٣، ٤٨٠٤ - فتح: ٦/ ٤٥٠]\n\n٣٤١٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَبِي العَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ إِنِّي خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى». وَنَسَبَهُ إِلَى أَبِيهِ. [انظر: ٣٣٩٥ - مسلم: ٢٣٧٧ - فتح: ٦/ ٤٥٠]\n\n٣٤١٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، عَنِ اللَّيْثِ، عَنْ عَبْدِ العَزِيزِ بْنِ أَبِي سَلَمَةَ، عَنْ عَبْدِ اللهِ بْنِ الفَضْلِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَمَا يَهُودِيٌّ يَعْرِضُ سِلْعَتَهُ أُعْطِيَ بِهَا شَيْئًا كَرِهَهُ. فَقَالَ: لَا وَالَّذِي اصْطَفَى مُوسَى عَلَى الْبَشَرِ، فَسَمِعَهُ رَجُلٌ مِنَ الأَنْصَارِ فَقَامَ، فَلَطَمَ وَجْهَهُ، وَقَالَ: تَقُولُ وَالَّذِي اصْطَفَى مُوسَى عَلَى البَشَرِ، وَالنَّبِيُّ - ﷺ - بَيْنَ أَظْهُرِنَا فَذَهَبَ إِلَيْهِ، فَقَالَ أَبَا الْقَاسِمِ، إِنَّ لِي ذِمَّةً وَعَهْدًا، فَمَا بَالُ فُلَانٍ لَطَمَ وَجْهِي؟. فَقَالَ: «لِمَ لَطَمْتَ وَجْهَهُ؟». فَذَكَرَهُ، فَغَضِبَ النَّبِيُّ - ﷺ - حَتَّى رُئِيَ فِي وَجْهِهِ، ثُمَّ قَالَ: «لَا تُفَضِّلُوا بَيْنَ أَنْبِيَاءِ اللهِ، فَإِنَّهُ يُنْفَخُ فِي الصُّورِ، فَيَصْعَقُ مَنْ","vol":"19","page":498},{"text":"فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ، إِلاَّ مَنْ شَاءَ الله، ثُمَّ يُنْفَخُ فِيهِ أُخْرَى، فَأَكُونُ أَوَّلَ مَنْ بُعِثَ فَإِذَا مُوسَى آخِذٌ بِالْعَرْشِ، فَلَا أَدْرِي أَحُوسِبَ بِصَعْقَتِهِ يَوْمَ الطُّورِ أَمْ بُعِثَ قَبْلِي». [انظر: ٢٤١١ - مسلم: ٢٣٧٣ - فتح: ٦/ ٤٥٠]\n\n٣٤١٥ - «وَلَا أَقُولُ: إِنَّ أَحَدًا أَفْضَلُ مِنْ يُونُسَ بْنِ مَتَّى». [٣٤١٦، ٤٦٠٤، ٤٦٣١، ٤٨٠٥ - مسلم: ٢٣٧٣، ٢٣٧٦ - فتح: ٦/ ٤٥١]\n\n٣٤١٦ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، سَمِعْتُ حُمَيْدَ بْنَ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَة، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى». [انظر: ٣٤١٥ - مسلم: ٢٣٧٣، ٢٣٧٦ - فتح: ٦/ ٤٥١]\nالشرح:\nقوله: ﴿فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ (١٤١)﴾ قال ابن عيينة: من المقمورين. وقال مجاهد: من المسهومين (^١). قال طاوس: لما ركب السفينة ركدت، فقالوا: فيها مشئوم فقارعوا، فوقعت على يونس ثلاث مرات فالتقمه الحوت. وقيل: لما وقعت القرعة عليه ثلاثًا بادر بنفسه فالتقمه الحوت (^٢).\nقيل: والتقمه آخر إلى سبعة فأوحى الله إلى الحوت: إني لم أجعله لك غذاء، وأمره أن يؤديه كما دخل، ﴿فَنَادَى فِي الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ﴾. بصوت ضعيف، فقالت الملائكة: يا رب من أين هذا الصوت الضعيف؟ قال: صوت يونس. قالوا: الذي كنا لا نزال نرفع له عملًا صالحًا؟ قال: نعم. قالوا: فنسألك يا رب إلا ما رحمته. فأمر الحوت فألقاه بالعراء، وهو وجه الأرض. قاله\n_________\n(^١) \"تفسير الطبري\" ١٠/ ٥٢٧ (٢٩٥٩٤).\n(^٢) انظر \"معاني القرآن\" للنحاس ٦/ ٥٦ - ٥٧.","vol":"19","page":499},{"text":"أبو عبيدة (^١). وقال الفراء: هو المكان الخالي. وما ذكره في الشجرة هو قول مجاهد. قال: القرع والحنظل والبطيخ وكل ما لم يكن على ساق (^٢). وقال ابن مسعود: هو القرع (^٣). وقوله: ﴿أَوْ يَزِيدُونَ﴾ في [أو] (^٤) أربعة أقوال: بمعنى: بل. قاله أبو عبيدة والفراء (^٥)، أو بمعنى: الواو. قاله القتبي، أو للإباحة، أو على بابها. قاله محمد بن يزيد.\nوالمعنى: أرسلناه إلى جماعة لو رأيتموهم؛ لقلتم: مائة ألف أو أكثر.\nروي عن ابن عباس قال: أُرْسل إلى مائة ألف وثلاثين ألفًا (^٦).\nقال أبو مالك: أقام في بطن الحوت أربعين يومًا (^٧). قال ابن طاوس: أنبت الله عليه شجرة من يقطين، فكانت تظله من الشمس ويأكل منها، فلما سقطت بكى عليها، فأوحى الله إليه أتحزن على شجرة ولا تحزن على مائة ألف أو يزيدون (تابوا) (^٨) فلم أهلكهم (^٩)؟\nقال سعيد بن جبير: أرسل الله على الشجرة الأرضة فقطعت أصولها، فحزن عليها (^١٠).\n_________\n(^١) \"مجاز القرآن\" ٢/ ٢٦٦.\n(^٢) \"تفسير الطبري\" ١٠/ ٥٣٠ (٢٩٦٢٥).\n(^٣) \"تفسير الطبري\" ١٠/ ٥٣٠ (٢٩٦٢٢).\n(^٤) في الأصول: (الواو)، والصواب ما أثبتناه.\n(^٥) \"معاني القرآن\" للفراء ٢/ ٣٩٣.\n(^٦) \"تفسير الطبري\" ١٠/ ٥٣١ (٢٩٦٣٣).\n(^٧) \"تفسير الطبري\" ١٠/ ٥٢٩ (٢٩٦١٥).\n(^٨) في الأصل: ماتوا.\n(^٩) رواه عبد الرزاق في \"تفسيره\" ٢/ ١٢٧ عن ابن طاوس، عن أبيه بنحوه.\n(^١٠) \"تفسير الطبري\" ١٠/ ٣١ (٢٩٦٣٢).","vol":"19","page":500},{"text":"قال مجاهد: كانت الرسالة قبل أن يلتقمه الحوت (^١). وقال ابن عباس: بعدها. وتلا هذِه الآية: ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (١٣٩)﴾ (^٢).\nوقيل: لما لم يؤمن قومه به أوعدهم بالعذاب وخرج مغاضبًا لهم، فلما أقبل إليهم خرجوا ففرقوا بين الأمهات وأولادها من النساء والبهائم، وجعلوا يتضرعون إلى الله تعالى قبل أن يغشاهم العذاب، فصرفه الله عنهم. ولم تقبل توبة أمة حين عاينوا العذاب غير قوم يونس.\nثم ذكر البخاري في الباب أربعة أحاديث.\nأحدها:\nحديث عبد الله \"لَا يَقُولَنَّ أَحَدُكُمْ: إِنِّي خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى\". ويأتي في التفسير.\nثانيها:\nحديث أبي العالية رفيع بن مهران الرياحي عَنِ ابن عَبَّاسٍ \"مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: إِنِّي خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى\".\nثالثها:\nحديث أبي هريرة - ﵁ - \"لَا تُفَضِّلُوا بَيْنَ أَنْبِيَاءِ اللهِ\" الحديث وفي آخره: \"ولا أقول إن أحدًا أفضل من يونس بن متى\".\nوأخرجه في أحاديث الأنبياء.\nرابعها:\nحديث أبي هريرة أيضًا - ﵁ -: \"لَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى\".\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٥٤٦.\n(^٢) \"تفسير الطبري\" ١٠/ ٥٣٢ (٢٩٦٣٩).","vol":"19","page":501},{"text":"ويأتي في التفسير وأخرجه مسلم أيضًا.\nوقد أسلفنا الجواب عنها. ومنها: \"لا تخيروا بين الأنبياء المرسلين\" (^١) قال الداودي: وقوله: \"فإنه ينفخ في الصور\" إلى قوله: \"ثم ينفخ فيه أخرى، فأكون أول من بعث\" فيه بعض البيان لما في بعض الروايات من الوهم أن قوله: \"ينفخ في الصور فصعق من في السموات ومن في الأرض إلا من شاء الله ثم ينفخ فيه أخرى فأكون أول من بعث\" فإنما يصعق يومئذ الأحياء ثم يبعث الموتى جميعًا.\nقال: وسقط في بعض الروايات قوله: \"ينفخ في الصور\"، وقال: \"يصعق الناس يوم القيامة\" فأَوَّلَ بعضهم أنها غشية تأخذهم في الموقف.\nوهذا غلط، وبَيَّنَ ذلك قوله: \"فأكون أول من تنشق عنه الأرض\" (^٢) فبين أن الانشقاق بعد الصعقة.\nوتقدم قول الداودي: \"أكان ممن استثنى الله؟ \" أي: جعله ثانيًا لي في البعث. وهو غير بين.\nفائدة: في حديث أبي هريرة الأول (عبد العزيز بن أبي سلمة) وهو أبو عبد الله عبد العزيز بن عبد الله بن أبي سلمة الماجشون. و(عبد الله بن الفضل) وهو ابن العباس بن ربيعة بن الحارث بن عبد المطلب.\nوروى الثاني عن أبي الوليد، وهو هشام بن عبد الملك الطيالسي.\n_________\n(^١) سلف برقم (٢٤١٢) كتاب: الخصومات، باب: ما يذكر في الإشخاص، ورواه مسلم (٢٣٧٤/ ١٦٣) كتاب: الفضائل، باب: من فضائل موسى، كلاهما من حديث أبي سعيد بلفظ: \"لا تخيروا بين الأنبياء\".\n(^٢) التخريج السابق.","vol":"19","page":502},{"text":"<span data-type='title' id=toc-2310>٣٦ - باب ﴿وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ﴾ [الأعراف: ١٦٣]</span>\nيَتَعَدَّوْنَ: يُجَاوِزُونَ ﴿إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا﴾: شَوَارعَ. إلى قَوْلِهِ: ﴿وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ﴾: شديد ﴿بِمَا كَانُوا يَفْسُقُونَ﴾ إلى قوله: ﴿كُونُوا قِرَدَةً خَاسِئِينَ﴾ [الأعراف: ١٦٣ - ١٦٦].\nالشرح: هو سؤال توبيخ ليقررهم بما يعرفون من عصيان آبائهم، ويخبرهم بما لا يعرف إلا من كتاب أو وحي. واختلف في القرية هل هي إيليا أو طبرية؟ والأول قول ابن عباس (^١)، والثاني قول ابن شهاب (^٢).\nالشُّرَّع: الظاهرة واحدها شارع. وكان اعتداؤهم في السبت زمن داود. قال مجاهد: كانت الحيتان تأتيهم يوم السبت من غير أن يطلبوها اختبارًا لهم من الله تعالى، فجعلوا للحيتان شيئًا تدخل فيه يوم السبت فإذا جاز اليوم صادوها. ويسبتون بفتح الياء أي: يبطلون يوم السبت تعظيمًا له. وقرأ الحسن بضمها أي يدخلون في السبت.\nوقوله: (﴿وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا﴾) قال ابن عباس: ما أدري ما فعل بهذِه القرية التي لم تأمر ولم تنه (^٣)؟ وقال غيره: نجت؛ لأنها لم تشارك من عصى. وكان ابن عباس يبكي لما يقرأ هذِه الآية.\n_________\n(^١) \"تفسير الطبري\" ٦/ ٩٢ (١٥٢٦٦)، \"تفسير ابن أبي حاتم\" ٥/ ١٥٩٧ (٨٤٤٠) بلفظ: أيلة.\n(^٢) \"تفسير ابن أبي حاتم\" ٥/ ١٥٩٧ (٨٤٤٢).\n(^٣) \"تفسير الطبري\" ٦/ ٩٥ (١٥٢٨٠) وفيه: قال عكرمة: فلم أزل به حتى عرَّفته أنهم قد نجوا، فكساني حلة.","vol":"19","page":503},{"text":"<span data-type='title' id=toc-2311>٣٧ - باب قَوْلِ الله تَعَالَى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾ [النساء: ١٦٣]</span>\nالزُّبُرُ: الكُتُبُ، وَاحِدُهَا زَبُورٌ، زَبَرْتُ: كَتَبْتُ. ﴿وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا يَا جِبَالُ أَوِّبِي مَعَهُ﴾ [سبأ: ١٠]، قَالَ مُجَاهِدٌ: سبِّحِي مَعَهُ. ﴿وَالطَّيْرَ وَأَلَنَّا لَهُ الْحَدِيدَ (١٠) أَنِ اعْمَلْ سَابِغَاتٍ﴾ [سبأ: ١٠، ١١]: الدُّرُوعَ، ﴿وَقَدِّرْ فِي السَّرْدِ﴾: المَسَامِيرِ وَالْحَلَقِ، لَا يُدِقَّ المِسْمَارَ فَيَتَسَلْسَلَ، وَلَا يُعَظِمْ فَيَفْصِمَ.\n\n٣٤١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خُفِّفَ عَلَى دَاوُدَ - ﵇ - القُرْآنُ، فَكَانَ يَأْمُرُ بِدَوَابِّهِ فَتُسْرَجُ، فَيَقْرَأُ الْقُرْآنَ قَبْلَ أَنْ تُسْرَجَ دَوَابُّهُ، وَلَا يَأْكُلُ إِلاَّ مِنْ عَمَلِ يَدِهِ\".\nرَوَاهُ مُوسَى بْنُ عُقْبَةَ، عَنْ صَفْوَانَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٠٧٣ - فتح: ٦/ ٤٥٣]\n\n٣٤١٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَعِيدَ بْنَ المُسَيَّبِ أَخْبَرَهُ وَأَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ، أَنَّ عَبْدَ اللهِ بْنَ عَمْرٍو - ﵄ - قَالَ أُخْبِرَ رَسُولُ اللهِ - ﷺ - أَنِّي أَقُولُ: وَاللهِ لأَصُومَنَّ النَّهَارَ وَلأَقُومَنَّ اللَّيْلَ مَا عِشْتُ. فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"أَنْتَ الذِي تَقُولُ: وَاللهِ لأَصُومَنَّ النَّهَارَ وَلأَقُومَنَّ اللَّيْلَ مَا عِشْتُ؟ \" قُلْتُ قَدْ قُلْتُهُ. قَالَ: \"إِنَّكَ لَا تَسْتَطِيعُ ذَلِكَ، فَصُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، وَصُمْ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ، فَإِنَّ الحَسَنَةَ بِعَشْرِ أَمْثَالِهَا، وَذَلِكَ مِثْلُ صِيَامِ الدَّهْرِ\". فَقُلْتُ إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ يَا رَسُولَ اللهِ. قَالَ: \"فَصُمْ يَوْمًا وَأَفْطِرْ يَوْمَيْنِ\". قَالَ: قُلْتُ: إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذَلِكَ. قَالَ: \"فَصُمْ يَوْمًا وَأَفْطِرْ يَوْمًا، وَذَلِكَ صِيَامُ دَاوُدَ، وَهْوَ عَدْلُ الصِّيَامِ\". قُلْتُ إِنِّي أُطِيقُ أَفْضَلَ مِنْهُ يَا رَسُولَ اللهِ. قَالَ: \"لَا أَفْضَلَ مِنْ ذَلِكَ». [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٦/ ٤٥٣]\n\n٣٤١١ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا مِسْعَرٌ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ، عَنْ","vol":"19","page":504},{"text":"أَبِي الْعَبَّاسِ عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ العَاصِ قَالَ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"أَلَمْ أُنَبَّأْ أَنَّكَ تَقُومُ اللَّيْلَ وَتَصُومُ؟ \". فَقُلْتُ نَعَمْ. فَقَالَ: \"فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ هَجَمَتِ العَيْنُ وَنَفِهَتِ النَّفْسُ، صُمْ مِنْ كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ، فَذَلِكَ صَوْمُ الدَّهْرِ\" أَوْ: \"كَصَوْمِ الدَّهْرِ\". قُلْتُ إِنِّي أَجِدُ بِي -قَالَ مِسْعَرٌ يَعْنِي: قُوَّةً- قَالَ: \"فَصُمْ صَوْمَ دَاوُدَ - ﵇ -، وَكَانَ يَصُومُ يَوْمًا، وَيُفْطِرُ يَوْمًا وَلَا يَفِرُّ إِذَا لَاقَى\". [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ٦/ ٤٥٤]\nالشرح:\nداود: هو ابن إيشى بن عازر بن باعر بن سلمان بن بخشان بن عتيدات بن رام بن حصرون بن تارص بن يهوذا بن يعقوب.\nكان بعد أشمويل، وكان أصغر إخوته السبعة، وكان لقمان في زمانه، وعاش مائة وسبعين سنة، وقبره بالقدس. ولم يصحح العلماء ما يذكره القصاص من أمر أوريا (^١).\nوروى ابن أبي حاتم عن الربيع بن أنس قال: الزبور ثناء الله ودعاؤه\n_________\n(^١) قصة أوريا رواها عبد الرزاق في \"تفسيره\" ٢/ ١٣٢ - ١٣٣ عن الحسن، والطبري في \"تفسيره\" ١٠/ ٥٧١ - ٥٧٣ عن السدي، والحسن، ووهب بن منبه، ورواها أيضًا ١٠/ ٥٧٤ (٢٩٨٥٩) من طريق يزيد الرقاشي، عن أنس مرفوعًا. وقال ابن عطية في \"تفسيره\" ١٢/ ٤٣٩: وفي كتب بني إسرائيل في هذِه القصة صور لا تليق، وقد حدَّث بها قصاص في صدر هذِه الآية، فقال علي بن أبي طالب - ﵁ -: من حدّث بما قال هؤلاء القصاص جلدته حدَّين؛ لما ارتكب في حرمة من رفع الله محله. اهـ، وقال ابن كثير في \"تفسيره\" ١٢/ ٨١ - ٨٢: قد ذكر المفسرون ههنا قصة أكثرها مأخوذ من الإسرائيليات، ولم يثبت فيها عن المعصوم حديث يجب اتباعه، ولكن روى ابن أبي حاتم هنا حديثًا لا يصح إسناده. اهـ، وقال الشنقيطي في \"أضواء البيان\" ٧/ ٢٤: واعلم أن ما يذكره كثير من المفسرين في تفسير هذِه الآية الكريمة مما لا يليق بمنصب داود - ﵇ - وكله راجع إلى الإسرائيليات فلا ثقة به ولا معول عليه، وما جاء منه مرفوعًا إلى النبي - ﷺ - لا يصح منه شيء.","vol":"19","page":505},{"text":"وتسبيحه (^١)، وقال قتادة: كنا نتحدث أنه دعاء عُلِّمَهُ وتحميد وتمجيد لله ليس فيه حلال ولا حرام ولا فرائض ولا حدود (^٢)، وهو مائة وخمسون سورة.\nوكان حمزة يضم (الزاي) (^٣) وغيره من القراء يفتحها. قال الكسائي: من قرأ بالفتح فهو عنده واحد. وقيل: هو فعول بمعنى مفعول مثل حلوب أي: زبرته فهو مزبور أي: مكتوب. ومن ضم فهو عنده جمع زَبْر (^٤). وهو بمعنى العطاء لداود كتبًا. وقيل: أراد به العقل والسداد، وقيل: خص داود بالذكر؛ لأنه كان ملكًا، فلم يذكره ما أتاه من الملك، وذكر ما أعطاه من الكتاب تنبيهًا على فضله. وقيل: كان في الزبور: محمد خاتم الأنبياء وإن أمته ترث الأرض. كما قال تعالى: ﴿وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ﴾ الآية [الأنبياء: ١٠٥]. وولده سليمان ملك أربعين سنة، عشرين قبل الفتنة، وعشرين بعدها. وهو الأكثر. وقيل: أربعًا وعشرين. وعاش ثنتين وخمسين سنة، وقبره عند بحيرة طبرية.\nقال ابن قتيبة: لم يزل الملك والنبوة في ولده وولد ولده إلى الأعرج.\nوأثر مجاهد في ﴿أَوِّبِي﴾ روي عنه (^٥).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٤/ ١١١٨ (٦٢٨١).\n(^٢) رواه الطبري في \"تفسيره\" ٨/ ٩٤ (٢٢٣٧٢)، وابن أبي حاتم كما في \"الدر المنثور\" ٤/ ٣٤١.\n(^٣) في الأصول وقعت: (الراء).\n(^٤) انظر: \"الحجة للقراء السبعة\" للفارسي ٣/ ١٩٣ - ١٩٤، \"الكشف\" لمكي ١/ ٤٠٢ - ٤٠٣.\n(^٥) رواه الطبري في \"تفسيره\" ١٠/ ٣٥٠ (٢٨٧٢٣).","vol":"19","page":506},{"text":"وعن قتادة والضحاك: سيري. وقيل: سبحي بلسان الحبشة (^١) وقيل: معناه سيري نهارًا. وقيل: سبحي نهارك كله كتأويب السائر نهاره كله. وحكى ابن فارس عن قوم أنهم يقولون: أبت إلى بني فلان إذا أتيتهم ليلًا وتأوبتهم كذلك (^٢).\nوقوله: ﴿وَأَلَنَّا لَهُ الْحَدِيدَ﴾ قال قتادة: ألان الله له الحديد فكان يعمل فيه بغير نار (^٣). قال الأعمش: ألين له حتى صار مثل الخيوط.\nوقوله: ﴿سَابِغَاتٍ﴾ أي: توامّ. يقال: سبع الثوب إذا غطى ما هو عليه وفضل. واقتصر قتادة في السرد على المسامير، وأبو زيد على الحلق.\nثم ذكر في الباب ثلاثة. أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ -: \"خفف على داود القرآن فكان يأمر بدوابه فتسرج فيقرأ القرآن قبل أن تسرج دوابه، ولا يأكل إلا من عمل يده\". يأتي في سورة سبحان (^٤)، ويريد بالقرآن قراءته في الزبور.\nثم قال: (رواه موسى بن عقبة، عن صفوان، عن عطاء بن يسار، عن أبي هريرة - ﵁ -، عن رسول الله - ﷺ -). وهذا التعليق أسنده الإسماعيلي من حديث إبراهيم بن طهمان، عن موسى به.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٣٥٠ (٢٨٧٢٢).\n(^٢) \"مجمل اللغة\" ١/ ١٠٦ مادة [أوب].\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ٣٥١ (٢٨٧٢٩).\n(^٤) سيأتي برقم (٤٧١٣) كتاب التفسير، باب: قوله ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾.","vol":"19","page":507},{"text":"الحديث الثاني:\nحديث عبد الله بن عمرو - ﵄ - أخبر رسول الله - ﷺ - أني أقول: والله لأصومن النهار .. سلف في الصوم (^١).\nالحديث الثالث:\nحديث أبي العباس عن عبد الله بن عمرو بن العاصي قال: قال لي رسول الله - ﷺ -: \"ألم أنبأ أنك تقوم الليل .. \" الحديث وسلف في الصوم أيضًا (^٢). وأبو العباس: هو السائب بن فروخ المكي الأعمى الشاعر مولى كنانة والد العلاء بن أبي العباس.\nومعنى (\"هجمت العين\"): غارت. (\"نفهت النفس\"): أعيت وكلت.\n_________\n(^١) سلف برقم (١٩٧٤) باب: حق الضيف في الصوم.\n(^٢) سلف برقم (١٩٧٧) باب: حق الأهل في الصوم.","vol":"19","page":508},{"text":"<span data-type='title' id=toc-2312>٣٨ - باب أَحَبُّ الصَّلَاةِ إِلَى اللَّهِ صَلَاةُ دَاوُدَ، وَأَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ</span>\nكَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ، وَيَنَامُ سُدُسَهُ، وَيَصُومُ يَوْمًا، وَيُفْطِرُ يَوْمًا. قَالَ عَلِيٌّ وَهْوَ قَوْلُ عَائِشَةَ: مَا أَلْفَاهُ السَّحَرُ عِنْدِي إِلاَّ نَائِمًا. [١١٣٣]\n\n٣٤٢٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَمْرِو بْنِ أَوْسٍ الثَّقَفِيِّ، سَمِعَ عَبْدَ اللَّهِ بْنَ عَمْرٍو قَالَ: قَالَ لِى رَسُولُ اللَّهِ - ﷺ -: «أَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَأَحَبُّ الصَّلَاةِ إِلَى اللَّهِ صَلَاةُ دَاوُدَ، كَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ». [انظر: ١١٥٩ - فتح: ٦/ ٤٥٥]\nثم قَالَ: (عَلِيٌّ: وَهْوَ قَوْلُ عَائِشَةَ: مَا أَلْفَاهُ السَّحَرُ عِنْدِى إِلاَّ نَائِمًا.).\nثم ساق حديث عبد الله بن عمرو، قال لي رسول الله - ﷺ -: \"أحب الصيام إلى الله\" فذكره سواء. وقد سلف واضحًا.","vol":"19","page":509},{"text":"<span data-type='title' id=toc-2313>٣٩ - باب: ﴿وَاذْكُرْ عَبْدَنَا دَاوُدَ ذَا الأَيْدِ إِنَّهُ أَوَّابٌ﴾ إِلَى قَوْلِهِ: ﴿وَفَصْلَ الْخِطَابِ﴾ [ص: ١٧ - ٢٠]</span>\nقَالَ مُجَاهِدٌ: الفَهْمُ فِي القَضَاءِ. ﴿وَلَا تُشْطِطْ﴾ [ص: ٢٢] لَا تُسْرِف ﴿وَاهْدِنَا إِلَى سَوَاءِ الصِّرَاطِ (٢٢) إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً﴾ [ص: ٢٢، ٢٣] يُقَالُ لِلْمَرْأَةِ: نَعْجَة، وَيُقَالُ لَهَا أَيْضًا: شَاةٌ، ﴿وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا﴾ [ص: ٢٣] مِثْلُ ﴿وَكَفَّلَهَا زَكَرِيَّا﴾ [آل عمران: ٣٧]: ضَمَّهَا. ﴿وَعَزَّنِي﴾ [ص: ٢٣]: غَلَبَنِي، صَارَ أَعَزَّ مِنِّي، أَعْزَزْتُهُ: جَعَلْتُهُ عَزِيزًا. ﴿فِي الْخِطَابِ﴾ [ص: ٢٣]، يُقَالُ: المُحَاوَرَةُ. ﴿قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ﴾ [ص: ٢٤]: الشُّرَكَاءِ ﴿لَيَبْغِي﴾ [ص: ٢٤] إلى قَوْلِهِ: ﴿أَنَّمَا فَتَنَّاهُ﴾ [ص: ٢٤]. قَالَ ابن عَبَّاسٍ: اخْتَبَرْنَاهُ. وَقَرَأَ عُمَرُ - ﵁ -: ﴿فَتَنَّاهُ﴾ بِتَشْدِيدِ التَّاءِ.\n\n٣٤٢١ - حَدَّثَنَا مُحَمَّدٌ حَدَّثَنَا سَهْلُ بْنُ يُوسُفَ قَالَ: سَمِعْتُ العَوَّامَ، عَنْ مُجَاهِدٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ أَسْجُدُ فِى ﴿ص﴾ فَقَرَأَ: ﴿وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ﴾ حَتَّى أَتَى ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٨٤ - ٩٠] فَقَالَ: نَبِيُّكُمْ - ﷺ - مِمَّنْ أُمِرَ أَنْ يَقْتَدِىَ بِهِمْ. [٤٦٣٢، ٤٨٠٦، ٤٨٠٧ - فتح: ٦/ ٤٥٥]\n\n٣٤٢٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَيْسَ ﴿ص﴾ مِنْ عَزَائِمِ السُّجُودِ، وَرَأَيْتُ النَّبِيَّ - ﷺ - يَسْجُدُ فِيهَا. [انظر: ١٠٦٩ - فتح: ٦/ ٤٥٥]\nثم ذكر عن مجاهد قال: قلت لابن عباس: أنسجد في ﴿ص﴾ فقرأ: ﴿وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ﴾ حتى أتى ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ فقال ابن عباس: نبيكم - ﷺ - ممن أُمر أن يقتدي بهم.","vol":"19","page":510},{"text":"ثم ساق عن ابن عباس ﵄: ليس ﴿ص﴾ من عزائم السجود.\nوهذا سلف في سجود التلاوة.\nالشرح:\n﴿الْأَيْدِ﴾: القوة ومن قولهم: أيده الله. والأواب: المطيع، قاله قتادة (^١) أو الراجع عن الذنوب قاله مجاهد (^٢). وأواب على التكثير.\nوإشراق الشمس: ضوؤها وصفاؤها. وقوله: ﴿وَالطَّيْرَ مَحْشُورَةً كُلٌّ لَهُ أَوَّابٌ﴾ [ص: ١٩] يجوز أن يكون المعنى في (كل) الجبال والطير، أي يرجع مع داود التسبيح، ويجوز أن يعني بقوله: ﴿كُلٌّ لَهُ﴾: داود والجبال والطير ذكره ابن التين.\nوقوله: ﴿وَشَدَدْنَا مُلْكَهُ﴾ قال مجاهد: لم يكن في الأرض سلطان أعز من سلطانه. قال السدي: كان يحرسه كل ليلة أربعة آلاف (^٣).\nوقال ابن عباس: شددنا ملكه بأن الوحي كان يأتيه.\nوروي عن ابن عباس اختصم رجلان إلى داود فقال: هذا غصبني بقرًا فجحده الآخر، فأوحى الله إلى داود أن يقتل الرجل الذي استعدى عليه، فأرسل داود إلى الرجل: إن الله أوحى إلى أن أقتلك، فقال الرجل: أتقتلني بغير بينة، فقال: لا نرد أمر الله فيك فلما عرف الرجل أنه قاتله قال: والله ما أخذت بهذا الذنب، ولكني كنت أغلب والد هذا، فقتلته فأمر به داود فقتل، فاشتدت هيبة بني إسرائيل عند\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٥٦١ (٢٩٧٩٨).\n(^٢) \"تفسير مجاهد\" ٢/ ٥٤٨، ورواه الطبري في \"تفسيره\" ١٠/ ٥٦١ (٢٩٧٩٦).\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ٥٦٣ (٢٩٨١٠).","vol":"19","page":511},{"text":"ذلك، فهو قوله: ﴿وَشَدَدْنَا مُلْكَهُ﴾ (^١)، وقوله: ﴿وَآتَيْنَاهُ الْحِكْمَةَ﴾ قيل: هي المعرفة بكتاب الله. وقال السدي: النبوة (^٢) وقال مجاهد: عدله. وقول مجاهد: ﴿وَفَصْلَ الْخِطَابِ﴾: الفهم في القضاء (^٣). وقال قتادة: فصل القضاء (^٤)، وقال الشعبي: الشهود والأيمان (^٥).\nورواه الحكم عن مجاهد، وروي عن الشعبي أيضًا: هو أما بعد (^٦).\nوقوله: ﴿إِذْ تَسَوَّرُوا الْمِحْرَابَ﴾ أي: علوا. والمحراب كل مكان مرتفع، وقوله: ﴿بَغَى بَعْضُنَا عَلَى بَعْضٍ﴾ أي: على جهة المسألة، كما تقول: رجل يقول لامرأته: كذا، ما يجب عليه؟\n﴿وَلَا تُشْطِطْ﴾: لا تسرف كما ذكره، وقال غيره: لا تجر، وشط يشط ثلاثي إذا بَعُد وقرئ به.\n﴿سَوَاءِ الصِّرَاطِ﴾: قصد السبيل. وأصح ما روي في قوله: ﴿أَكْفِلْنِيهَا﴾ قول عبد الله بن مسعود وابن عباس - ﵄ -: ما زاد داود على أن قال: انزل لي عنها وضمها إلي (^٧).\nوالمعنى -على ما يروى- أن داود سأل أوريا أن يطلق له امرأته كسؤال الرجل بيع جاريته، فعاتبه الله على ذلك لما كان نبيًا، وكان له تسع وتسعون أنكر عليه أن يتشاغل بالدنيا.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٥٦٣ (٢٩٨١١).\n(^٢) رواه الطبري في \"تفسيره\" ١٠/ ٥٦٤ (٢٩٨١٢).\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ٥٦٤ (٢٩٨١٠).\n(^٤) رواه عبد الرزاق في \"تفسيره\" ٢/ ١٣٢ (٢٠٨٤).\n(^٥) رواه الطبري في \"تفسيره\" ١٠/ ٥٦٠ (٢٩٨٢٤).\n(^٦) رواه الطبري في \"تفسيره\" ١٠/ ٥٦٠ (٢٩٨٢٦).\n(^٧) رواه عبد الرزاق في \"تفسيره\" ٢/ ١٣٣ (٢٠٨٩)، (٢٠٩٠)، والطبري في \"تفسيره\" ١/ ٥٦٨ (٢٩٨٣٨)، (٢٩٨٣٩).","vol":"19","page":512},{"text":"﴿وَعَزَّنِي﴾ غلبني كما في البخاري، وعبارة غيره: قهرني، قاله الحسن وقتادة (^١) أي: قهره في المحاروة: ومنه: من عزّ بزّ.\nوقوله: ﴿لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ﴾ (أي: سؤاله نعجتك) (^٢) وقوله: ﴿وَظَنَّ دَاوُودُ﴾ أي: أيقن. وقراءة (فتناه) بتخفيف النون يعني: الملكين.\nوقوله: ﴿وَخَرَّ رَاكِعًا﴾ أي: ساجدًا، قال مجاهد: سجد أربعين ليلة من غير أن يسأل ربه شيئًا (^٣).\nوقال سفيان: يروى أنه أقام أربعين يومًا لا يرفع رأسه إلا لصلاة أو حاجة لا بد له منها. قال قتادة: ﴿وَأَنَابَ﴾ أي: تاب (^٤).\n﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ احتج به من يرى أنا مخاطبون بشرائع من قبلنا من الأنبياء، وقيل: المراد به التوحيد. والسجود في ﴿ص﴾ عندنا سجدة شكر خلافًا لمالك ويدل عليه قوله: إنها ليس من عزائم السجود، وهو صريح في الرد عليه.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٥٦٨ (٢٩٨٤٢)، ١٠/ ٥٧٢ (٢٩٨٥٥).\n(^٢) من (ص ١).\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ٥٧٤ (٢٩٨٠٨).\n(^٤) انظر \"معاني القرآن\" للنحاس ٦/ ٩٤ - ١٠٤.","vol":"19","page":513},{"text":"<span data-type='title' id=toc-2314>٤٠ - باب قَولُ الله تَعَالَى: ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ﴾ [ص: ٣٠]:</span>\nالرَّاجِعُ المُنِيبُ، وَقَوْلُهُ: ﴿وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾ [ص: ٣٥]، وَقَوْلُهُ ﴿وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ﴾ [البقرة: ١٠٢] ﴿وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ﴾: أذبْنَا لهُ عَيْنَ الحَدِيدِ ﴿وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ﴾ إلى قَوْلِهِ: ﴿يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ﴾ [سبأ: ٢ - ١٣]، قَالَ مُجَاهِدٌ: بُنْيَانٌ مَا دُونَ القُصُورِ ﴿وَتَمَاثِيلَ﴾: من نحاس (^١). ﴿وَجِفَانٍ كَالْجَوَابِ﴾ كَحِيَاضِ الإِبِلِ. وَقَالَ ابن عَبَّاسٍ: كَالْجَوْبَةِ مِنَ الأَرْضِ ﴿وَقُدُورٍ رَاسِيَاتٍ﴾ إلى قَوْلِهِ: ﴿إِلَّا دَابَّةُ الْأَرْضِ﴾ [سبأ: ١٣ - ١٤] الأَرَضَةُ ﴿تَأْكُلُ مِنْسَأَتَهُ﴾ [سبأ: ١٤]: عَصَاهُ ﴿فَلَمَّا خَرَّ﴾ إلى: ﴿الْمُهِينِ﴾ [سبأ: ١٤] ﴿حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي﴾ [ص: ٣٢]، ﴿فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ﴾ [ص: ٣٣]: يَمْسَحُ أَعْرَافَ الخَيْلِ وَعَرَاقِيبَهَا ﴿الْأَصْفَادِ﴾ [ص: ٣٨]: الوَثَاقُ. قَالَ مُجَاهِدٌ: ﴿الصَّافِنَاتُ﴾ [ص: ٣١] صَفَنَ الفَرَسُ: رَفَعَ إِحْدى رِجْلَيْهِ حَتَّى تَكُونَ عَلَى طَرَفِ الحَافِرِ. ﴿الْجِيَادُ﴾ [ص: ٣١] السِّرَاعُ. ﴿جَسَدًا﴾ [ص: ٣٦] شَيْطَانًا. ﴿رُخَاءً﴾ [ص: ٣٦]: طَيِّبَةً، ﴿حَيْثُ أَصَابَ﴾ [ص: ٣٦]: حَيْثُ شَاءَ. ﴿فَامْنُنْ﴾ [ص:\n_________\n(^١) ورد بهامش الأصل تعليق عليها: كذا مخرج في الهامش: (من نحاس صح)، وعليه تصحيح وهو مشار إليه من بعد (تماثيل) ولم أجده أنا هنا، ولم أره في صحيحه عندي …","vol":"19","page":514},{"text":"٣٩]: أَعْطِ. ﴿بِغَيْرِ حِسَابٍ﴾ [ص: ٣٩]: بِغَيْرِ حَرَجٍ.\n\n٣٤٢٣ - حَدَّثَنِى مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: «إِنَّ عِفْرِيتًا مِنَ الجِنِّ تَفَلَّتَ البَارِحَةَ لِيَقْطَعَ عَلَيَّ صَلَاتِي، فَأَمْكَنَنِي اللهُ مِنْهُ، فَأَخَذْتُهُ، فَأَرَدْتُ أَنْ أَرْبُطَهُ عَلَى سَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ حَتَّى تَنْظُرُوا إِلَيْهِ كُلُّكُمْ، فَذَكَرْتُ دَعْوَةَ أَخِي سُلَيْمَانَ: رَبِّ هَبْ لِي مُلْكًا لَا يَنْبَغِى لأَحَدٍ مِنْ بَعْدِي. فَرَدَدْتُهُ خَاسِئًا». ﴿عِفْرِيتٌ﴾ [النمل: ٣٩]: مُتَمَرِّدٌ مِنْ إِنْسٍ أَوْ جَانٍّ، مِثْلُ زِبْنِيَةٍ جَمَاعَتُهَا: الزَّبَانِيَةُ.\n\n٣٤٢٤ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «قَالَ سُلَيْمَانُ بْنُ دَاوُدَ لأَطُوفَنَّ اللَّيْلَةَ عَلَى سَبْعِينَ امْرَأَةً تَحْمِلُ كُلُّ امْرَأَةٍ فَارِسًا يُجَاهِدُ فِي سَبِيلِ اللَّهِ، فَقَالَ لَهُ صَاحِبُهُ: إِنْ شَاءَ اللهُ. فَلَمْ يَقُلْ، وَلَمْ تَحْمِلْ شَيْئًا إِلاَّ وَاحِدًا سَاقِطًا إِحْدَى شِقَّيْهِ». فَقَالَ النَّبِيُّ - ﷺ -: «لَوْ قَالَهَا لَجَاهَدُوا فِي سَبِيلِ اللهِ». [٢٨١٩، ٥٢٤٢، ٦٦٣٩، ٦٧٢٠، ٧٤٦٩ - مسلم: ١٦٥٤ - فتح: ٦/ ٤٥٨]\nقَالَ شُعَيْبٌ وَابْنُ أَبِى الزِّنَادِ: «تِسْعِينَ». وَهْوَ أَصَحُّ.\n\n٣٤٢٥ - حَدَّثَنِي عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا إِبْرَاهِيمُ التَّيْمِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ. أَيُّ مَسْجِدٍ وُضِعَ أَوَّلُ؟ قَالَ: «الْمَسْجِدُ الحَرَامُ». قُلْتُ: ثُمَّ أَي؟ قَالَ: «ثُمَّ المَسْجِدُ الأَقْصَى». قُلْتُ: كَمْ كَانَ بَيْنَهُمَا؟ قَالَ: «أَرْبَعُونَ». ثُمَّ قَالَ: «حَيْثُمَا أَدْرَكَتْكَ الصَّلَاةُ فَصَلِّ، وَالأَرْضُ لَكَ مَسْجِدٌ». [انظر: ٣٣٦٦ - مسلم: ٥٢٠ - فتح: ٦/ ٤٥٨]\n\n٣٤٢٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللَّهِ - ﷺ - يَقُولُ: «مَثَلِي وَمَثَلُ النَّاسِ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا، فَجَعَلَ الفَرَاشُ وَهَذِهِ الدَّوَابُّ تَقَعُ فِي النَّارِ». [٦٤٨٣ - مسلم: ٢٢٨٤ - فتح: ٦/ ٤٥٥]\n\n٣٤٢٧ - وَقَالَ «كَانَتِ امْرَأَتَانِ مَعَهُمَا ابْنَاهُمَا، جَاءَ الذِّئْبُ فَذَهَبَ بِابْنِ","vol":"19","page":515},{"text":"إِحْدَاهُمَا، فَقَالَتْ صَاحِبَتُهَا: إِنَّمَا ذَهَبَ بِابْنِكِ. وَقَالَتِ الأُخْرَى: إِنَّمَا ذَهَبَ بِابْنِكِ. فَتَحَاكَمَتَا إِلَى دَاوُدَ، فَقَضَى بِهِ لِلْكُبْرَى فَخَرَجَتَا عَلَى سُلَيْمَانَ بْنِ دَاوُدَ فَأَخْبَرَتَاهُ، فَقَالَ: ائْتُونِي بِالسِّكِّينِ أَشُقُّهُ بَيْنَهُمَا. فَقَالَتِ الصُّغْرَى: لَا تَفْعَلْ يَرْحَمُكَ اللهُ، هُوَ ابْنُهَا. فَقَضَى بِهِ لِلصُّغْرَى». قَالَ أَبُو هُرَيْرَةَ: وَاللهِ إِنْ سَمِعْتُ بِالسِّكِّينِ إِلاَّ يَوْمَئِذٍ، وَمَا كُنَّا نَقُولُ إِلاَّ الْمُدْيَةُ. [٦٧٦٩ - مسلم: ١٧٢٠ - فتح: ٦/ ٤٥٨]\nالشرح:\nسليمان قد أسلفنا ترجمته عند ذكر والده في باب قوله تعالى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾، وفي الأواب أقوال أخر:\nأحدها: الذي يذنب ثم يتوب ثم يذنب ثم يتوب، قاله ابن المسيب.\nثانيها: المسبح، قاله سعيد بن جبير.\nثالثها: المطيع قاله قتادة.\nرابعها: الذي يذكر ذنبه في الخلاء فيستغفر الله، قاله عبيد بن عمير.\nخامسها: الراحم.\nسادسها: التائب. وقال أهل اللغة: الرجَّاع الذي يرجع إلى التوبة (^١). وقوله: ﴿وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾ أي: أعطني فضيلة مثل قول إبراهيم ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ [البقرة: ٢٦٠]\nوقال قتادة: هب لي ملكًا لا أُسلَبُه كما سُلبتُه (^٢).\nقال ابن جرير: وكان بعض أهل العربية يوجه معنى ﴿لَا يَنْبَغِي﴾ لا يكون لأحد من بعدي (^٣).\n_________\n(^١) انظر: \"تفسير الطبري\" ٨/ ٦٤ - ٦٥، \"معاني القرآن\" للنحاس ٦/ ١٠٧ - ١٠٨.\n(^٢) رواه الطبري في \"التفسير\" ١٠/ ٥٨٢ (٢٩٩٠٤).\n(^٣) \"تفسير الطبري\" ١٠/ ٥٨٢.","vol":"19","page":516},{"text":"وقال ابن عباس: هب لي الشياطين حتى أملكهم وكذا الجن والريح، فوهب الله له ما لا يهبه لأحد حتى تقوم القيامة.\nوقوله: ﴿غُدُوُّهَا شَهْرٌ﴾: سخرها الله له فكان يركب ظهرها بجنوده ومن معه وتغدو به من الشام إلى اصطخر وتروح فترجع إلى مكانها فتسير به مسيرة شهرين في يوم.\nقال الحسن فيما رواه عبد، عن روح، عن عوف عنه: قال - ﷺ -: \"إن سليمان لما أشغلته الخيل حتى فاتته صلاة العصر، غضب الله فعقر الخيل، فأبدله الله مكانها خيرًا منها وأسرع: الريح التي تجري به كيف يشاء\".\nوقوله في ﴿عَيْنَ الْقِطْرِ﴾ وقال قتادة: عين من نحاس باليمن وإنما يصنع الناس ما أخرج له، وكان يستعملها فيما يريد (^١).\nوعبارة النحاس: أسلنا: أذبنا. قال الأعمش: سيلت له كما يسيل الماء. وقيل: لم يذب النحاس لأحد قبله و﴿مَحَارِيبَ﴾ قال قتادة؛ والضحاك: مساجد (^٢). وقول مجاهد فيه ذكره البخاري.\nقال: ﴿وَتَمَاثِيلَ﴾ من رخام وشَبه، قال مجاهد: من نحاس (^٣).\nوقول ابن عباس في تفسير الجوابي الجوبة: كالغائط من الأرض. وقيل: هي الحفير المستدير في الأرض. ﴿وَتَمَاثِيلَ﴾ ثابتات لا يزلن عن مكانهن، ترى بأرض اليمن. قاله قتادة (^٤).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٣٥٣ (٢٨٧٤٥).\n(^٢) \"معاني القرآن\" ٥/ ٣٩٨ - ٣٩٩، وأثر قتادة والضحاك رواهما الطبري ١٠/ ٣٥٤ (٢٨٧٥١)، (٢٨٧٥٣).\n(^٣) \"تفسير مجاهد\" ٢/ ٥٢٤، وراه الطبري ١٠/ ٣٥٥ (٢٨٧٥٤).\n(^٤) رواه الطبري ١٠/ ٣٥٦ (٢٨٧٦٥).","vol":"19","page":517},{"text":"(وقال مجاهد: عظام (^١)، وقال الداودي: هي التي تجعل علي بناءٍ. ولها) (^٢) خواءٌ من أسفلها يوقد عليها منه ليس لها أثاف لعظمها.\nوأثر مجاهد في ﴿مَحَارِيبَ﴾ و﴿الصَّافِنَاتُ﴾ رواه عبد بن حميد، عن روح، عن شبل، عن ابن أبي نجيح عنه.\nوقوله: ﴿اعْمَلُوا آلَ دَاوُودَ شُكْرًا﴾ قال مجاهد: لما ذكر الله هذا قال داود لسليمان: إن الله ذكر الشكر، فاكفني صلاة النهار أكفك صلاة الليل. قال: لا أقدر. قال: فاكفني صلاة الظهر. قال: نعم، فكفاه. وقال عطاء: صعد النبي - ﷺ - المنبر فتلا الآية، فقال: \"ثلاث من أوتيهن فقد أوتي مثل ما أوتي داود: العدل في الغضب والرضا، والقصد في الفقر والغنى، وخشية الله في السر والعلانية\". وقال الزهري: قولوا: الحمد لله، قال ابنِ عباس: شكرًا على ما أنعم الله به عليكم. وقوله: ﴿تَأْكُلُ مِنْسَأَتَهُ﴾ قال ابن مسعود: أقام حولًا حتى أكلت الأُرَض (^٣) عصاه فسقط (^٤).\nوقيل للعصا: منسأة؛ لأنه يؤخذ بها الشيء ويساق، فهي مفعلة من نسأت إذا زجرت الإبل. وقيل: إذا ضربتها بالمنسأة.\nوقوله: ﴿تَبَيَّنَتِ الْجِنُّ﴾. قال ابن عباس: كان إذا صلى رأى شجرة يابسة بين يديه، فيسألها: ما اسمك؛ فإن كان لغرس غرست، وإن كانت لدواء كتبت، فبينا هو يصلي ذات يوم إذا شجرة يابسة بين\n_________\n(^١) \"تفسير مجاهد ٢/ ٥٢٤، ورواه الطبري ١٠/ ٣٥٦ (٢٨٧٦٤).\n(^٢) من (ص)\n(^٣) هكذا في الأصول، وفي \"معاني القرآن\": الأرضة. والأُرض: جمع الأرضة، وهي دويبة تأكل الخشب، انظر \"الصحاح\" ٣/ ١٠٦٤ مادة (أرض).\n(^٤) انظر: \"معاني القرآن\" للنحاس ٥/ ٤٠١ - ٤٠٢.","vol":"19","page":518},{"text":"يديه، فقال لها: ما اسمك؟ فقالت: الخروب. فقال: لأي شيء؟ فقالت: لخراب هذا البيت. فقال: عَمِّ عن الجن موتي حتى يعلم الإنس أن الجن لا يعلمون الغيب، فنحتها عصا فتوكأ عليها حولًا \" يعلمون فسقطت، فعلمت الإنس أن الجن لا يعلمون الغيب، فنظروا مقدار ذلك فوجدوه (سنة) (^١) فشكرت الجن الأرضة (^٢).\nفالمعنى تبين أمر الجن. وفي مصحف ابن مسعود: (تبينت (الإنس) (^٣) أن لو كان (الجن) (^٤) يعلمون الغيب)، ومن قرأ: (تُبُيِّنَتِ الجن) أراد: تبينت الإنس الجن (^٥).\nوقوله: ﴿وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ﴾ يريد: اليهود. قال عطاء: كانت الشياطين تسترق السمع، وتلحق بذلك حديثًا كثيرًا. وقيل: صنعوا سحرًا ودفنوه تحت قوائم سريره، فلما مات سليمان أظهروه، قالوا: إنما نال الملك بالسحر، فأكذبهم الله بقوله: ﴿وَمَا كَفَرَ سُلَيْمَانُ﴾.\nوقال ابن عباس: كان آصف كاتب سليمان، وكان يعلم الاسم، فكان يكتب على كل شيء يأمر به سليمان، ويدفنه تحت كرسيه، فلما مات سليمان أخرجته الشياطين، فكتبوا بين كل سطرين سحرًا وكفرًا وكذبًا، وقالوا: هذا الذي كان يعمل به سليمان. فأكفره الجهال وسبوه ووقف العلماء، فلم يزل جهالهم يسبونه حتى أنزل الله الآية على نبيه (^٦).\n_________\n(^١) وقعت كلمة: (سنة) في الأصل قبل: (فنظروا).\n(^٢) رواه الطبري في \"تفسيره\" ١٠/ ٣٥٨ (٢٨٧٧٧).\n(^٣) في الأصل: (الإنس والجن)، وفي (ص ١): (الجن والإنس)، والمثبت من (معاني القرآن\" للنحاس و\"المحتسب\" ٢/ ١٨٨.\n(^٤) من (ص ١).\n(^٥) انظر: \"معاني القرآن\" للنحاس ٥/ ٤٠٤ - ٤٠٥.\n(^٦) رواه النسائي في \"الكبرى\" ٦/ ٢٨٨ (١٠٩٩٤).","vol":"19","page":519},{"text":"فصل:\nقوله ﴿حُبَّ الْخَيْرِ﴾ قال الفراء: الخيل -في كلام العرب- والخير بمعنى. ﴿عَنْ ذِكْرِ رَبِّي﴾ قال قتادة: عن صلاة العصر (^١). وما ذكره في ﴿فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ﴾ هو قول ابن عباس (^٢).\nوقيل: قطع أسوقها وأعناقها، فأبدله الله مكانها خيرًا منها وسخَّر له الريح، ويحمل على أن (ذلك) (^٣) ذكاة لها، وأبيح له فعل ذلك.\nوما ذكره في ﴿الْأَصْفَادِ﴾ قال قتادة: هي الأغلال (^٤). وما ذكره عن مجاهد في (صفن) روي عنه: الذي يرفع إحدى رجليه ويقف على ثلاثٍ (^٥).\nوقيل: الذي يقف (على ثلاث) (^٦) ويثني سنبك الرابعة، أي: طرف الحافر.\nوقال الفراء: الصافن: القائم. والجياد جمع جواد، يقال: رجل جيد من قوم أجواد، وفرس جواد من خيل جياد. وقد فسره بالسراع.\nوقوله: (﴿جَسَدًا﴾ شيطانًا)، قيل: غلب شيطان على ملكه أيامًا، وقيل: قتلت الشياطين ابنه بعده خوفًا أن يملكهم وألقته على كرسيه. والجسد: الصورة التي لا روح فيها، وهي الحية، وقال الخليل: لا يقال الجسد لغير الإنسان من خلق الأرض (^٧).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٥٧٨ (٢٩٨٨٢).\n(^٢) رواه الطبري في \"تفسيره\" ١٠/ ٥٧٩ (٢٩٨٩٢).\n(^٣) من (ص ١).\n(^٤) رواه الطبري في \"تفسيره\" ١٠/ ٥٨٥ (٢٩٩٢٦).\n(^٥) رواه الطبري في \"تفسيره\" ١٠/ ٥٧٧ (٢٩٨٧١).\n(^٦) من (ص ١)\n(^٧) \"العين\" ٦/ ٤٧.","vol":"19","page":520},{"text":"وقوله: (﴿رُخَاءً﴾: طيبة). قال قتادة: هي اللينة. وقال ابن عباس: مطيعة. وقال الحسن: ليست بعاصفة ولا هيئة بين ذلك.\nوقوله: (﴿حَيْثُ أَصَابَ﴾ حيث شاء)، حكى الأصمعي أصاب الصواب فأخطأ الجواب أي أراد الصواب.\nوقوله: (﴿بِغَيْرِ حِسَابٍ﴾ بغير حرج) هو قول مجاهد، قال الحسن: ليس أحد ينعم عليه إلا ويحاسب (على النعمة) (^١) إلا سليمان، ثم قرأ هذِه الآية (^٢).\nثم ذكر في الباب أربعة أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ - \"إن عفريتًا من الجن تفلت عليّ\" الحديث تقدم في الصلاة في باب: ما يجوز في العمل فيها (^٣).\nثم قال: عفريت متمرد من إنس أو جان مثل زِبْنِيَة جمع زبانية.\nقلت: زِبْنِيَة على مثال عفرية. والزبانية -عند العرب- الشرط، وسمي بذلك بعض الملائكة لدفعهم أهل النار إليها.\nوأصل الزبن الدفع، قال الأخفش: قال بعضهم: واحدها زباني، وقال بعضهم: زابن، قال: والعرب لا تكاد تعرف هذا، وتجعله من الجمع الذي لا واحد له مثل أبابيل وعباديد.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"تفسير الطبري\" ١٠/ ٥٨٣ - ٥٨٤، \"معاني القرآن\" للنحاس ٦/ ١١٤.\n(^٣) سلف برقم (١٢١٠) كتاب: العمل في الصلاة.","vol":"19","page":521},{"text":"الحديث الثاني:\nحديث أبي هريرة أيضًا - ﵁ - في قول سليمان بن داود: لأطوفن على سبعين امرأة .. إلى آخره. وقال شعيب وابن أبي الزناد: تسعين. وهو أصح.\nوقد سلف في الجهاد.\nالحديث الثالث:\nحديث أبي ذر - ﵁ - قلت: يا رسول الله - ﷺ - أي مسجدٍ وضع أول؟ سلف قريبًا.\nالحديث الرابع:\nحديث أبي هريرة - ﵁ - أنه سمع رسول الله - ﷺ - يقول: \"مثلي ومثل الناس كمثل رجل استوقد نارًا فجعل الفراش وهذِه الدواب تقع في النار\". وقال: كانت امرأتان معهما ابناهما جاء الذئب فذهب بابن إحداهما فتحاكمتا إلى داود .. الحديث.\nوفيه: \"ائتوني بالسكين أشقه بينكما\". قال أبو هريرة: والله إن سمعت بالسكين إلا يومئذ وما كنا نقول إلا المدينة. وهما حديثان جمع بينهما، وقد أخرج الثاني في الفرائض، والحديث الأول مختصر، وتمامه: \"فجعل يزعهن (^١) ويغلبنه فيقتحمن فيها فأنا آخذ بحجزكم عن النار وأنتم تقتحمون فيها\" (^٢). لا جرم قال ابن التين: فيه اختصار. ومعناه أنه حذرهم فجعلوا يتهافتون فيما يوضعهم في النار كما فعلت هذِه إلا من عصم الله.\n_________\n(^١) جاء في هامش الأصل: كذا في أصله: يزعهن. ومعناه يكفهن.\n(^٢) سيأتى برقم (٦٤٨٣) وفي: فجعل ينزعهن …","vol":"19","page":522},{"text":"ولمسلم عن جابر - ﵁ - مرفوعًا: \"مثلي ومثلكم كمثل رجل أوقد نارًا فجعل الجنادب والفراش يقعن فيها وهو يذبهن عنها وأنا آخذ بحجزكم عن النار وأنتم تفلتون من يدي\" (^١). وأخرج مسلم حديث المرأتين في القضاء (^٢).\nفصل:\nالفراش: بفتح الفاء. قال الخليل: يطير كالبعوض. وقيل: هو كصغار البق. وقال الفراء: هو غوغاء الجراد الذي ينفرش ويتراكب ويتهافت في النار. واستوقد: أوقد. والسين والتاء زائدتان.\nوهذا مثل لاجتهاده وحرصه على تخليصنا من الهلاك وغلبة شهواتنا وظفر عدونا اللعين بنا صرنا أحقر من الفراش.\nوالجنادب: الجراد. واحدها جندب مثلث الدال. والتقحم: الإقدام والوقوع في الأمور الشاقة من غير تثبت.\nوالحجز: جمع حجزة، وهو معقد الإزار والسروايل و(آخِذ): بكسر الخاء وتنوين الدال على المشهور على أنه اسم فاعل، وروي بضم الخاء بغير تنوين على أنه فعل مضارع. وادعى ابن العربي أن الخلق لا يأتون ذلك على قصد الهلكة، وإنما يأتونه بقصد النجاة والمنفعة. كالفراش الذي يقتحم الضياء ليس مرداه الهلاك ولكنها لتأنس به، وهي لا تبصر بحال حتى قال بعضهم: إنها في ظلمة فتعتقد أن الضياء كوة يستطير فيها النور فتقصدها لأجل ذلك، فتحرق وهي لا تشعر، وذلك هو الغالب من أحوال الخلق أو كله (^٣).\n_________\n(^١) مسلم (٢٢٨٥) كتاب: الفضائل، باب: شفقته - ﷺ - على أمته.\n(^٢) مسلم (١٧٢٠) كتاب: الأقضية، باب: بيان اختلاف المجتهدين.\n(^٣) انظر \"عارضة الأحوذي\" ١٠/ ٣٢٥.","vol":"19","page":523},{"text":"فصل:\nحديث المرأتين أشكل على كثير من الشراح حتى قال بعضهم: إن هذا لم يكن من داود حكمًا وإنما كان فتيا. قال الدوادي: الذي كان من قصة داود وسليمان إنما هو كالتشاور. وليس كما ظن فإنه نص على الحكم، وفتيا النبي كحكمه إذ يجب تنفيذه. وادعى بعضهم أن ذلك من شرع داود أن يحكم به للكبرى أي من حيث هي كبرى.\nوهو غلط؛ لأن اللفظ ليس نصًّا فيه؛ ولا الكبر والصغر طرد محض عند الدعاوى كالطول والقصر، والسواد والبياض، فلا يوجب شيء من ذلك ترجيحًا لأحد من المتداعيين حتى يحكم له أو عليه، والذي ينبغي أن يقال -كما نبه عليه القرطبي-: أنه إنما حكم به للكبرى لمرجح عنده لم يذكره هنا، فيمكن أن يقال: إن الولد كان في يدها وعلم عجز الأخرى عن بينة فقضى به لها. وهو حسن.\nوفعل سليمان ليس نقضًا لحكم والده وإنما ظهر له من القرينة في الصغرى دون الكبرى، أو لعله كان ممن يسوغ له أن يحكم بعلمه، ولعلها اعترفت عند ذلك، وهو من باب تبدل الأحكام لسبب تبدل الأسباب (^١)، وذكر النووي أنه فعل ذلك تحيلًا على إظهار الحق، فلما أقرت به الصغرى عمل بإقرارها، وإن كان الحكم قد نفذ كما لو اعترف المحكوم له بعد الحكم أن الحق لخصمه (^٢).\nقال ابن الجوزي: وإنما حكما بالاجتهاد إذ لو كان بنص لما ساغ خلافه (^٣)، وهو قال على أن الفطنة والفهم موهبة، ولا التفات -كما قال\n_________\n(^١) \"المفهم\" ٥/ ١٧٥ - ١٧٦.\n(^٢) \"شرح مسلم\" ١٢/ ١٨.\n(^٣) \"زاد المسير\" ٥/ ٣٧٢","vol":"19","page":524},{"text":"القرطبي- لقول من يقول: إن الاجتهاد إنما يسوغ عند فقد النص، والأنبياء لا يفقدون النص، فإنهم متمكنون من استطلاع الوحي وانتظاره. والفرق بينهم وبين غيرهم قيام العصمة بهم عن الخطأ. وعن التقصير في الاجتهاد بخلاف غيرهم.\nفصل:\nفيه من الفقه استعمال الحكام الحيل التي تستخرج بها الحقوق، وذلك يكون عن قوة الذكاء والفطنة وممارسة أحوال الخلق، وقد يكون في أهل التقوى فراسة دينية، وتوسمات نورية.\nفصل:\nقولها: (لا تفعل يرحمك الله) جاء في رواية: (لا، يرحمك الله) (^١) وينبغي أن يقف على (لا) دقيقة حتى يتبين للسامع أن ما بعده كلام مستأنف؛ لأنه إذا وصل ما بعد (لا) توهم السامع أنه دعاء عليه كما قال الصديق لرجل قال له: لا يرحمك الله: لقد علمتم لو علمتم قل: لا، ويرحمك الله.\nفصل:\nفيه حجة لمن يقول باستلحاق الأم، وهو خلاف مشهور مذهب مالك، ولا يلحق عنده بأحدهما إلا ببينة (^٢).\nفائدة: المدية مثلثة الميم، سميت بذلك لأنها تقطع مدى الحياة.\nوالسكين يذكر ويؤنث، ويقال سكينة؛ لأنها تسكن حركة الجيوان.\n_________\n(^١) ورد في هامش الأصل: هي في مسلم.\n(^٢) \"المفهم\" ٥/ ١٧٦ - ١٧٧.","vol":"19","page":525},{"text":"<span data-type='title' id=toc-2315>٤١ - باب قَوْلُ اللَّهِ تَعَالَى: ﴿وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ﴾ إِلَى قَوْلِهِ: ﴿فَخُورٍ﴾ [لقمان: ١٢ - ١٨]</span>\n﴿تُصَعِّرْ﴾ [لقمان: ١٨]: الإِعْرَاضُ بِالْوَجْهِ.\n\n٣٤٢٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: لَمَّا نَزَلَتِ: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] قَالَ أَصْحَابُ النَّبِيِّ - ﷺ -: أَيُّنَا لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ؟ فَنَزَلَتْ: ﴿لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾. [لقمان: ١٣] [انظر: ٣٢ - مسلم: ١٢٤ - فتح: ٦/ ٤٦٥]\n\n٣٤٢٩ - حَدَّثَنِى إِسْحَاقُ، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ - ﵁ - قَالَ: لَمَّا نَزَلَتِ: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ شَقَّ ذَلِكَ عَلَى المُسْلِمِينَ، فَقَالُوا: يَا رَسُولَ اللهِ، أَيُّنَا لَا يَظْلِمُ نَفْسَهُ؟ قَالَ: «لَيْسَ ذَلِكَ، إِنَّمَا هُوَ الشِّرْكُ، أَلَمْ تَسْمَعُوا مَا قَالَ لُقْمَانُ لاِبْنِهِ وَهْوَ يَعِظُهُ: ﴿يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾.\nثم ذكر حديث عبد الله - ﵁ - لما نزلت: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ الحديث من طريقين، وقد سلف قريبًا (^١)، وأنه سلف في الإيمان.\nوشيخه في الثاني: (إسحاق) هوابن إبراهيم كما صرح به أصحاب الأطراف.\nو(لقمان) قيل: هوابن باعور بن ناحر بن تارح وهو آزر أبو إبراهيم.\n_________\n(^١) سلف برقم (٣٣٦٠) كتاب: أحاديث الأنبياء، باب: قول الله تعالى ﴿وَاتَّخَذَ الله إِبْرَاهِيمَ خَلِيلًا﴾.","vol":"19","page":526},{"text":"وقيل: ابن عنقا ابن سرون ذكره السهيلي (^١)، عاش ألف سنة، وأدرك داود وأخذ عنه العلم، وكان يفتي قبل مبعث داود، فلما بعث داود قطعها، وكان من أهل أيلة، وقيل: كان تلمذ ألف نبي.\nواختلف في نبوته فقال ابن المسيب: كان من سودان مصر ذو مشافر وكان نبيًّا، وعنه: أعطاه الله الحكمة ومنعه النبوة، وعنه: أنه كان خياطًا، وعن عكرمة -فيما ذكره الحوفي-: كان نبيًّا، وقيل: كان عبدًا صالحًا مملوكًا لبني الحسحاس من الأزد.\nوعن ابن أبي حاتم عن مجاهد: كان عبدًا أسود عظيم الشفتين مشقق القدمين.\nوقال ابن عباس: كان عبدًا حبشيًا نجارًا.\nوفي \"المعاني\" للزجاج: نجادًا. بالدال المهملة، وقيل: كان راعيًا ووقف عليه إنسان وهو في مجلسه، فقال له: ألست الذي كنت ترعى في مكان كذا وكذا؟ قال: بلى قال: فما بلغ بك ما أرى؟ قال: صدق الحديث، والصمت عما لا يعنيني (^٢).\n_________\n(^١) انظر كلام السهيلي في \"تفسير مبهمات القرآن\" للبلنسي ٢/ ٣٢٨.\n(^٢) ورد بهامش (ص ١): قال القسطلاني: روي أنه كان نائمًا فنودي: هل لك أن يجعلك الله خليفة في الأرض فتحكم بين الناس بالحق؟ فأجاب: (…) وقال: إن خيرني ربي قبلت العافية ولم أقبل البلاء، وإن عزم علي فسمعًا وطاعة، فإني أعلم أنه إن فعل بي ذلك أعانني، فقالت الملائكة: (…) قال: لأن الحاكم راشد المنازل وأكثرها يغشاه الظلم من كل مكان، ومن يكن في الدنيا ذليلًا خيرٌ من أن يكون شريفًا، فتعجبت الملائكة فنام نومة، فأعطي الحكمة، فانتبه وهو يتكلم بها، والحكمة كما في \"الأنوار\" استكمال النفس الإنسانية في اقتباس العلوم النظرية، واكتساب الملكة الباقية على الأفعال الفاضلة على قدر فضلها. انتهى، يختص برحمته من يشاء.","vol":"19","page":527},{"text":"وقال جابر بن عبد الله: كان قصيرًا أفطس من النُّوبة، وقيل: كان نوبيًّا لرجل من بني إسرائيل فأعتقه (^١).\nوقال ابن قتيبة: لم يكن نبيًّا في قول أكثر الناس، أي بل كان عبدًا صالحًا. وقال الواقدي: كان يحكم ويقضي في بني إسرائيل، وزمنه ما بين عيسى ومحمد - ﷺ - وقال وهب: كان ابن أخت أيوب، وقال مقاتل: زعموا أنه ابن خالته، وكان في زمن داود، ومر يومًا وداود يصنع درعًا، وكانت للدروع قبل ذلك صفائح، فلم يدر لقمان ما يصنع فوقف حتى أتم داود الدرع ولبسها، عرف لقمان ما يراد به فقال له: الصمت حكمة، وقليل فاعله.\nوقالوا له: ما بلغ ما نرى؟ يريدون الفضل، قال: صدق الحديث، وأداء الأمانة، وترك ما لا يعنيني. وقال وهب: قرأت من حكمته أرجح من عشرة آلاف باب. وقال مجاهد: الحكمة التي أوتيها العقل والفقه والصواب من الكلام من غير نبوة.\nويذكر أنه قال لابنه، واسم ابنه داران: يا بني إذا نزل بك ما تحب أو تكره فليكن المضمر من نفسك أن الذي نزل خير. فكان ابنه يقول له: قد ينزل كذا؟ فيقول: هو ما أقول لك. فسافر مرة مع قوم، فلما كانوا بفلاةٍ من الأرض فني زاد لقمان وعطب ظهره وانكسرت رجل ابنه وذهب القوم وتركوه، فجعل لقمان ينكر على ابنه، فقال: يا أبة ألم تكن تقول: لا ينزل بك من الأمر ما تحب أو تكره إلا كان المضمر من نفسك أن الذي نزل خير؟ قال: نعم هو كذلك. قال: ألا ترى ما نحن فيه؟ فنودي لقمان، وابنه يسمع: يا لقمان إن الله إنما فعل بك هذا؛ لأنه\n_________\n(^١) انظر: \"تفسير الطبري\" ١٠/ ٢٠٨ - ٢٠٩، و\"تفسير ابن كثير\" ١١/ ٤٩ - ٥١.","vol":"19","page":528},{"text":"يريد عذاب القوم الذين أردتهم فأراد نجاتك. أو نحو هذا، قال: أسمعت يا بني؟ قال: بلى. قال: وأيقنت؟ قال: بلى.\nوقوله: ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ أصل الظلم وضع الشيء في غير موضعه، قاله الأصمعي وغيره، قال غيره: المشرك ينسب نعمة الله إلى غيره، وقيل: هو ظالم لنفسه.\nوقوله: ﴿وَوَصَّيْنَا الْإِنْسَانَ﴾ الآية فيها تقديم وتأخير، والمعنى ووصينا الإنسان أن اشكر لي ولوالديك. ثم قال: ﴿وَإِنْ جَاهَدَاكَ﴾ قيل: نزلت في سعد بن أبي وقاص.\nوقوله: ﴿يَا بُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ﴾ هذا على التمثيل كما قال: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ [الزلزلة: ٧]، قال سفيان: بلغني أنها الصخرة التي عليها الأرضون.\nويروى أن لقمان سأله عن حبة وقعت في مغاص البحر فأجابه بذلك.\nقال مالك ﴿يَأْتِ بِهَا الله﴾: يعلمها فإنه لطيف خبير.\nقال أبو العالية: لطيف باستخراجها خبير بمكانها.\nوقوله: ﴿وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ﴾ هي قراءة الجحدري أي: لا تكسر أو تشدق.\nقال أبو الجوزاء: يقول بوجهه هكذا ازدراءً بالناس وأصله من الصعر وهو داء يأخذ الإبل تلوي منه أعناقها (^١).\n_________\n(^١) انظر: \"معاني القرآن\" للنحاس ٥/ ٢٨٣ - ٢٨٨.","vol":"19","page":529},{"text":"<span data-type='title' id=toc-2316>٤٢ - باب: ﴿وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ (١٣) إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا﴾</span>\nقَالَ مُجَاهِدٌ: شدَّدْنَا. وَقَالَ ابن عَبَّاسٍ: ﴿طَائِرُكُمْ﴾ [يس: ١٩]: مَصَائِبُكُمْ.\nالقرية -فيما ذكره عكرمة وغيره- أنطاكية، قال السهيلي: نسبت إلى أنطنفس وهو اسم الذي بناها غُيِّرَ لما عُرِّب (^١). وقد اختلف أهل العلم في هؤلاء الرسل فعن قتادة أرسلهم عيسى اثنين من الحواريين فكذبوهما فعززنا بثالث، وكذا ذكره ابن عباس ومقاتل.\nوقال وهب: كان بأنطاكية فرعون من الفراعنة يقال له: أنطبجنين يعبد الأصنام فبعث الله إليه ثلاثة: صادق وصدوق وسلوم حكاه ابن جرير (^٢).\nوقال غيره: اثنين ثم بثالث، قال ابن التين: وهو قول الجماعة، وقال مقاتل: هم تومان وبولس والآتي ثالثًا شمعون وكان من الحواريين ووصي عيسى - ﷺ -.\nقال ابن عباس: فجعلهم الله بعد عيسى أنبياء، وذكر السهيلي فيهم: يوحنا (^٣).\n_________\n(^١) انظر: \"تفسير مبهمات القرآن\" للبلنسي ٢/ ٣٩٣، وفيه أن أسمه: (أنطيخس).\nوانظر: \"معجم البلدان\" ١/ ٢٦٦.\n(^٢) \"تفسير الطبري\" ١٠/ ٤٣١ (٢٩٠٨٤).\n(^٣) إنما ذكره ابن عساكر في \"التكملة\" ص ١٦١.","vol":"19","page":530},{"text":"ومعنى ﴿وَاضْرِبْ لَهُمْ مَثَلًا﴾: اذكر، وذكر ابن التين عن الفراء أن الثالث أرسل قبل الاثنين فيه (^١)، وفي التلاوة كأنه أرسل بعدهما قال: ومعنى ﴿فَعَزَّزْنَا بِثَالِثٍ﴾ فعززنا بتعليم الثالث، وفي قراءة ابن مسعود: (فعززنا بالثالث)، وقرأ عاصم (فعززنا) خفيفة. قال: وهذا مثل شدَّدنا وشَدَدنا، قال ابن التين: والمعروف في اللغة أن عززنا: قهرنا وغلبنا والمستقبل يعز بالضم.\nقال الطبري: القراءة عندنا التشديد؛ لإجماع الحجة من القَرَأَةِ عليه ومعناه إذا شدد: فقوينا، وإذا خفف: فغلبنا وليس لغلبنا في هذا الموضع كبير معنى (^٢).\nوقوله: (﴿طَائِرُكُمْ﴾: مصائبكم)، وقال ابن عباس: الأرزاق والأقدار تتبعكم.\nوأثر مجاهد أخرجه الطبري من طريق ابن أبي نجيح عنه، وفي رواية عنه: زدنا.\nوأثر ابن عباس أخرجه الطبري أيضًا من حديث ابن إسحاق فيما بلغه عن ابن عباس، وعن كعب ووهب ﴿طَائِرُكُمْ مَعَكُمْ﴾ أي: أعمالكم (^٣).\nوورى الضحاك عن جويبر، عن ابن عباس يعني: شؤمكم معكم.\n_________\n(^١) \"معاني القرآن\" للفراء ٢/ ٣٧٣.\n(^٢) \"تفسير الطبري\" ١٠/ ٤٣١.\n(^٣) \"تفسير الطبري\" ١٠/ ٤٣٣ (٢٩٠٩١).","vol":"19","page":531},{"text":"<span data-type='title' id=toc-2317>٤٣ - باب قَوْلِ اللَّهِ تَعَالَى: ﴿ذِكْرُ رَحْمَةِ رَبِّكَ عَبْدَهُ زَكَرِيَّاءَ (٢)﴾ إِلَى قَوْلِهِ: ﴿لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا﴾ [مريم: ٢ - ٧]</span>\nقَالَ ابْنُ عَبَّاسٍ: مِثْلًا. يُقَالُ: ﴿رَضِيًّا﴾: مَرْضِيًّا. ﴿عِتِيًّا﴾: عَصِيًّا عتا يَعْتُو. ﴿قَالَ رَبِّ أَنَّى يَكُونُ لِى غُلَامٌ﴾ إِلَى قَوْلِهِ: ﴿عِتِيًّا﴾ قَوْلِهِ: ﴿ثَلَاثَ لَيَالٍ سَوِيًّا﴾ [مريم: ٨ - ١٠] يُقَالُ: صَحِيحًا، ﴿فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَى إِلَيْهِمْ﴾ [مريم: ١١]: فَأَشَارَ. إِلَى قَوْلِهِ: ﴿يُبْعَثُ حَيًّا﴾ [مريم: ١٢ - ١٥] ﴿حَفِيًّا﴾ [مريم: ٤٧]: لَطِيفًا، ﴿عَاقِرًا﴾ [مريم: ٨] الذَّكَرُ وَالأُنْثَى سَوَاءٌ.\n\n٣٤٣٠ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ أَنَّ نَبِىَّ اللهِ - ﷺ - حَدَّثَهُمْ عَنْ لَيْلَةَ أُسْرِيَ: «ثُمَّ صَعِدَ حَتَّى أَتَى السَّمَاءَ الثَّانِيَةَ فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا؟ قَالَ جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. فَلَمَّا خَلَصْتُ، فَإِذَا يَحْيَى وَعِيسَى وَهُمَا ابْنَا خَالَةٍ. قَالَ: هَذَا يَحْيَى وَعِيسَى فَسَلِّمْ عَلَيْهِمَا. فَسَلَّمْتُ، فَرَدَّا ثُمَّ قَالَا: مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ». [انظر: ٣٢٠٧ - مسلم: ١٦٤ - فتح: ٦/ ٤٦٧]\nثم ذكر قطعة من حديث الإسراء من حديث أنس عن مالك بن صعصعة، فيه ذكر عيسى ويحيى في السماء الثانية وهما ابنا خالة، وقد سلف. وأثر ابن عباس رواه ابن اسحاق، عن يوسف بن مهران عنه.\nوزكريا هو ابن آوي بن برخيا بن مسلم بن صدوق بن بخشان بن داود بن سليمان بن مسلم بن صديقة بن برخيا بن صفاينا بن ناحور بن","vol":"19","page":532},{"text":"شلوم بن نهشافاط بن أسا بن رجيعم بن سليمان بن داود.\nقال ابن إسحاق: كان زكريا وابنه آخر من بعث في بني إسرائيل من أنبيائهم، قال ابن إسحاق: عدت بنو إسرإئيل عليه ليقتلوه، فمر بشجرة، فانفلقت له، فدخل فيها، فاصطكت عليه، فأدركه الشيطان، فأخذ بهدبة ثوبه، فبرزت من ساق الشجرة، فلما جاءوا أراهم إبليس إياها، فوضعوا المنشار على الشجرة فنشروه حتى قطعوه من وسطه في جوفها.\nقال: وبعض أهل العلم يقول: إن زكريا مات موتًا والذي فُعِلَ به ما ذكرنا هو أشعيا الذي كان قبل زكريا.\nوأما يحيي فذكر عبد الله بن الزبير أن قتله كان بأمر بغي اسمها أزيل بنت إحاب، وكان ملكًا في بني إسرائيل أرادت أن يتزوجها أبوها، قال ابن إسحاق: وكان قتله قبل رفع عيسى وقبل قتل أبيه، وقتل بختنصر على دمه سبعين ألفًا، فلم يسكن حتى جاء الذي قتله، فقال: أنا قتلته، فقتله عليه فسكن.\nفصل:\nقال يونس: كان الحسن يرى أن يدعو الإمام في القنوت، ويؤمن من خلفه من غير رفع صوت، وتلا يونس: ﴿إِذْ نَادَى رَبَّهُ نِدَاءً خَفِيًّا (٣)﴾ [مريم: ٣].\nوقوله: ﴿وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي﴾ قال أبو صالح: الكلالة، وقال مجاهد: العصبة (^١)، وقال أبو عبيدة: يعني: بني العم. قال: وقوله: ﴿مِنْ وَرَائِي﴾ أي: من قدامي (^٢)، وقال أهل التفسير: من بعدي.\n_________\n(^١) رواهما الطبري في \"تفسيره\" ٨/ ٣٠٧ (٢٣٤٨٧)، (٢٣٤٨٨).\n(^٢) \"مجاز القرآن\" ٢/ ١.","vol":"19","page":533},{"text":"وقال سعيد بن العاصي: أملى على عثمان بن عفان (خفَّت الموالي) بتشديد الفاء وكسر التاء، وقال: معناه: قلَّت (^١).\nوقوله: ﴿وَكَانَتِ امْرَأَتِي عَاقِرًا﴾ أي: لا تلد كأن بها عقرًا يمنعها من الولادة، وقوله: ﴿يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ﴾ قال أبو صالح: يكون نبيًّا كما كانوا أنبياء، قال مجاهد: كانت وراثته علمًا، وكان زكريا من آل يعقوب (^٢).\nوقال الحسن ﴿يَرِثُنِي﴾ أي: يرث مالي ﴿وَيَرِثُ مِنْ آلِ يَعْقُوبَ﴾ النبوة، أنكره [أبو] (^٣) إسحاق وقال: يبعد أن يكون نبي يشفق أن يورث ماله لحديث: \"إنا معشر الأنبياء لا نورث ما تركنا\" (^٤) وما ذكره عن ابن عباس في قوله: ﴿سَمِيًّا﴾: (مِثْلًا) روي عنه أيضًا: لم نُسَمِّ أحدًا قبله بيحيى.\nوقوله: (عتا يعتو)، قال مجاهد: هو نحول العظم (^٥)، ويروى أن ابن مسعود قرأ (عتيا)، وقال: عتا يعتو، وعسا يعسو إذا بلغ النهاية - (^٦) في الشدة والكبر، قال قتادة: كان ابن بضع وسبعين سنه.\nوأصل عتا يعتو بالواو فجعل بالياء؛ لاعتدال رءوس الآي، وقال\n_________\n(^١) رواه أبو عبيد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" ٤/ ٤٦٧.\n(^٢) رواهما الطبري في \"تفسيره\" ٨/ ٣٠٨ (٢٣٤٩٠)، (٢٣٤٩٦).\n(^٣) في الأصل: ابن، والمثبت هو الصواب، وهو أبو إسحاق الزجاج، انظر \"معاني القرآن\" للنحاس ٤/ ٣١٢.\n(^٤) سلف برقم (٣٠٩٣) كتاب: فرض الخمس، باب: فرض الخمس، ورواه مسلم برقم (١٧٠٩) كتاب: الجهاد والسير، باب: قول النبي - ﷺ - \"لا نورث .. \".\n(^٥) \"تفسير مجاهد\" ٢/ ٣٨٤.\n(^٦) رواه عبد الرزاق في \"تفسيره\" ٢/ ٦ (١٧٣٨)، ومن طريقه الطبري ٨/ ٣١١ (٢٣٥١٨).","vol":"19","page":534},{"text":"الجوهري: لما توالت ضمتان كسرت الثانية وانقلبت الواو ياء (^١).\nوقوله: ﴿سَوِيًّا﴾ يقال: صحيحًا، قال عكرمة وقتادة والضحاك: أي من غير خرس (^٢).\nوالمحراب قال أهل التفسير: كان موضعًا مرتفعًا وما ذكره في أوحى قاله قتادة (^٣)، وروي عن الضحاك قال: كتب لهم بذلك الوحي. ومعنى ﴿سَبِّحُوا﴾: صلوا. ﴿بِقُوَّةٍ﴾: بجد (وعون) (^٤) من الله.\nوقوله: ﴿وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا﴾ قال معمر: بلغنا أن الصبيان قالوا ليحيي وهو صبي: تعال نلعب فقال: ما للعب خلقنا (^٥).\nقال عكرمة: ﴿الْحُكْمَ﴾: اللب، قال قتادة: كان ابن سنتين أو ثلاث.\n﴿وَحَنَانًا﴾ قال عكرمة: الرحمة (^٦) وأصله عند أهل اللغة من حنين الناقة ﴿وَزَكَاةً﴾ قال قتادة: العقل الزاكي الصالح (^٧)، وقال قتادة: الصدقة (^٨).\nوقوله: ﴿وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ﴾ قال الحسن: لما لقي يحيى عيسى قال له\n_________\n(^١) \"الصحاح\" ٦/ ٢٤١٨ مادة (عتا).\n(^٢) \"تفسير عبد الرزاق\" ٢/ ٦ (١٧٤٠)، \"تفسير الطبري\" ٨/ ٣١٢ (٢٣٥٢٨).\n(^٣) رواه عبد الرزاق في \"تفسيره\" ٢/ ٦ (١٧٤٣)، ومن طريقه الطبري ٨/ ٣١٤ (٢٣٥٣٨).\n(^٤) من (ص).\n(^٥) رواه عبد الرزاق في \"تفسيره\" ٢/ ٦ (١٧٤٣)، والطبري في \"تفسيره\" ٨/ ٣١٥ (٢٣٥٤٨).\n(^٦) رواه الطبري في \"تفسيره\" ٨/ ٣١٥ (٢٣٥٥٠).\n(^٧) رواه الطبري في \"تفسيره\" ٨/ ٣١٧ (٢٣٥٦١) بلفظ: العمل الصالح.\n(^٨) رواه عبد الرزاق في \"تفسيره\" ٢/ ٧ (١٧٤٨).","vol":"19","page":535},{"text":"يحيى: أنت خير مني قال له عيسى: بل أنت خير مني سلام الله عليك وسلمت على نفسي (^١).\nوقيل: أم عيسى إذا لقيت أم يحيى وهما حاملتان بهما يسجد يحيى لعيسى في البطن.\nويقال: إن يحيي سأل عيسى أن يريه إبليس في الصورة التي خلقه الله فيها، فأراه إياه وقد غشي إبرته من رأسه إلى قدمه فقال: ما هذِه؟ قال: التي أصيب بها الناس، قال له: بالذي جعل عليك اللعنة هل أصبتني بشيء منها؟ فأومأ إليه إلى شيء عند ظفر من أصابع رجليه، قال: ما هذا؟ قال: أنت تصوم فإذا أفطرت حببتُ إليك الطعام فتثقل عن الصلاة، قال: والذي جعل عليك اللعنة لا أطعم شيئًا مما تعمل أيدي الناس فكان يأكل بقل البرية (^٢).\nويقال: إنه يلقى الله بغير ذنب وفيه حديث (^٣).\n_________\n(^١) رواه عبد الرزاق في \"تفسير\" ٢/ ٦ (١٧٤٢)، وأحمد في \"الزهد\" ص ٩٦ - ٩٧، والطبري ٨/ ٣١٨ (٢٣٥٦٩)، وأورده السيوطي في \"الدر المنثور\" ٤/ ٤٧٣ وزاد عزوه إلى عبد بن حميد وابن أبي حاتم.\n(^٢) رواه أحمد في \"الزهد\" ص ٩٦، والبيهقي في \"الشعب\" ٥/ ٤١ (٥٧٠٠) وابن عساكر في \"تاريخ دمشق\" ٦٤/ ٢٠٣، عن ثابت البناني بنحوه\n(^٣) رواه أحمد ١/ ٢٥٤، والحاكم ٢/ ٥٩١ من حديث ابن عباس مرفوعًا: \"ما من أحد من ولد آدم إلا قد أخطأ أو هم بخطيئة ليس يحيى بن زكريا … \" وسكت عنه الحاكم، وقال الذهبي: إسناده جيد.\nوقال الهيثمي في \"المجمع\" ٨/ ٢٠٩: رواه أحمد وأبو يعلى والبزار والطبراني وفيه: علي بن زيد، وضعفه الجمهور، وقد وثق، ورجال أحمد رجال الصحيح. اهـ. وروى الحاكم ٢/ ٣٧٣ من حديث عمرو بن العاص مرفوعًا: \"كل بني آدم يأتي يوم القيامة وله ذنب إلا ما كان من يحيى بن زكريا\" وقال: صحيح على شرط =","vol":"19","page":536},{"text":"وقوله: (﴿حَفِيًّا﴾: لطيفًا)، زاد غيره بارًّا أي: كان يجيبني إذا دعوته. وقيل: حفيت به: بالغت في إكرامي إياه والمعنى واحد.\n_________\n= مسلم. وزاد السيوطي في \"الدر\" ٤/ ٤٧٣ عزوه إلى ابن إسحاق، وابن أبي حاتم.\nوقد روي عن الحسن وابن المسيب مرسلًا، انظر \"تفسير عبد الرزاق\" ٢/ ٧، و\"تفسير الطبري\" ٨/ ٣١٨، و\"الدر المنثور\" ٤/ ٤٧٣.","vol":"19","page":537},{"text":"<span data-type='title' id=toc-2318>٤٤ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا (١٦)﴾ [مريم: ١٦]</span>\n﴿إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ﴾ [آل عمران: ٤٥]. وقوله -﷿-: ﴿إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ (٣٣)﴾ إِلَى قَوْلِهِ ﴿بِغَيْرِ حِسَابٍ﴾ [آل عمران: ٣٣ - ٣٧]. قَالَ ابْنُ عَبَّاسٍ: وَآلُ عِمْرَانَ الْمُؤْمِنُونَ مِنْ آلِ إِبْرَاهِيمَ، وَآلِ عِمْرَانَ، وَآلِ يَاسِينَ، وَآلِ مُحَمَّدٍ - ﷺ -، يَقُولُ ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ﴾ [آل عمران: ٦٨] وَهُمُ الْمُؤْمِنُونَ، وَيُقَالُ: آلُ يَعْقُوبَ، أَهْلُ يَعْقُوبَ. فَإِذَا صَغَّرُوا آلَ ثُمَّ رَدُّوهُ إِلَى الأَصْلِ فقَالُوا: أُهَيْلٌ.\n\n٣٤٣١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِىِّ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ المُسَيَّبِ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: سَمِعْتُ رَسُولَ اللَّهِ - ﷺ - يَقُولُ: «مَا مِنْ بَنِي آدَمَ مَوْلُودٌ إِلاَّ يَمَسُّهُ الشَّيْطَانُ حِينَ يُولَدُ، فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّ الشَّيْطَانِ، غَيْرَ مَرْيَمَ وَابْنِهَا». ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ ﴿وَإِنِّى أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ [آل عمران: ٣٦] [انظر: ٣٢٨٦ - مسلم: ٢٣٦٦ - فتح: ٦/ ٤٦٩]\nثم ذكر حديث أبي هريرة - ﵁ - السالف: \"مَا مِنْ بَنِي آدَمَ مَوْلُودٌ إِلاَّ يَمَسُّهُ الشَّيْطَانُ حِينَ يُولَدُ، غَيْرَ مَرْيَمَ وَابْنِهَا\". الحديث.\nومريم هي بنت عمران بن ناشي بن أموز بن ينشي بن حزقيا بن أحرى بن عوزنا بن أمضيا بن ياوش بن يارم بن نهياشاط بن أسا بن رجيعم بن سليمان.","vol":"19","page":538},{"text":"واختلف في نبوتها كما سلف وهي صديقة بنص القرآن، قال الحسن: ليس من الجن نبي ولا من النساء نبية، وقال ابن وهب وجماعة: إنها نبية.\nومعنى: ﴿اصْطَفَى آدَمَ﴾ آخره: اختارهم وهذا تمثيل؛ لأن الشيء الصافي هو النقي من الكدر وصفوة الله الأنقياء من الدنس ﴿عَلَى الْعَالَمِينَ﴾ أي: عالمي زمانهم، قاله المفسرون.\n﴿مُحَرَّرًا﴾: خالصًا لله لا يشوبه شيء من أمر الدنيا، قاله مجاهد (^١) وعكرمة، وقيل: معتقًا من خدمة أبويه بخدمة بيت الله.\n(وآل إبراهيم): إبراهيم و(آل عمران): مريم وأختها أم يحيى وعيسي ويحيي، و(آل يعقوب) هو إسرائيل- بنو إسرائيل جميعًا. وقوله: ﴿وَضَعْتُهَا أُنْثَى﴾ قال ابن عباس: إنما قالت هذا لأنه لم يقبل في النذر إلا الذكور فقبل لله مريم.\n﴿وَاللهُ أَعْلَمُ بِمَا وَضَعَتْ﴾ في الكلام تقديم وتأخير حقيقته إني وضعتها أنثى وليس الذكر كالأنثي، قال الله: ﴿وَاللهُ أَعْلَمُ بِمَا وَضَعَتْ﴾.\nومن ضم تاء (وضعتُ) (^٢) فالكلام عنده متسق لا تقديم فيه ولا تأخير (^٣).\nوقول البخاري: (وآل إبراهيم وآل عمران وآل ياسين وآل محمد) ظاهره أن آل ياسين غير آل محمد، وقال ابن عُزير: من قرأ: (سلام\n_________\n(^١) رواه الطبري ٣/ ٢٣٥ (٦٨٦٢)، وابن أبي حاتم في \"تفسيره\" ٢/ ٦٣٦ (٣٤٢٢).\n(^٢) قرأ بالضم عاصم في رواية أبي بكر، وابن عامر، وقرأ باقي السبعة بالإسكان. انظر \"الكوكب السري\" ص ٤٠٠، و\"الحجة للقراء السبعة\" ٣/ ٣٢، و\"الكشف\" لمكي ١/ ٣٤٠.\n(^٣) انظر: \"معاني القرآن\" للنحاس ١/ ٣٨٥ - ٣٨٧.","vol":"19","page":539},{"text":"على آل ياسين) أي: على آل محمد، ومن قرأ (إلياسين) قيل: هو إلياس وأهل دينه، وقيل: إلياس وإلياسين واحد مثل ميكال وميكائيل.\nوقوله: (تصغيره أهيل) قال النحاس: ولذلك إذا كنيت لم تقل إلا أهله، وأنكر ذلك من قال: يجوز آله وأهله.\nوالرزق: فاكهة الشتاء في الصيف وعكسه.\nوقوله: ﴿أَنَّى لَكِ هَذَا﴾. قال أبو عبيدة: المعنى من أين لك، وأنكر ذلك عليه؛ لأن أين سؤال عن موضع، وأنى سؤال عن المذاهب والجهات، والمعنى: من أي الجهات والمذاهب لك هذا (^١).\n_________\n(^١) \"مجاز القرآن\" ١/ ٩١، وانظر \"معاني القرآن\" للنحاس ١/ ٣٨٩.","vol":"19","page":540},{"text":"<span data-type='title' id=toc-2319>٤٥ - باب: ﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ﴾ إلى قوله ﴿أَيُّهُمْ يَكْفُلُ مَرْيَمَ﴾ [آل عمران: ٤٣ - ٤٤]</span>\nيُقَالُ ﴿يَكْفُلُ﴾ يَضُمُّ، ﴿وَكَفَّلَهَا﴾ [آل عمران: ٣٧]: ضَمَّهَا، مُخَفَّفَةً لَيْسَ مِنْ كَفَالَةِ الدُّيُونِ وَشِبْهِهَا.\n\n٣٤٣٢ - حَدَّثَنِي أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا النَّضْرُ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ قَالَ: سَمِعْتُ عَلِيًّا - ﵁ - يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ «خَيْرُ نِسَائِهَا مَرْيَمُ ابْنَةُ عِمْرَانَ، وَخَيْرُ نِسَائِهَا خَدِيجَةُ». [٣٨١٥ - مسلم: ٢٤٣٠ - فتح: ٦/ ٤٧٠]\nمعنى ﴿وَطَهَّرَكِ﴾ أي: من الدنس أو من الحيض ﴿عَلَى نِسَاءِ الْعَالَمِينَ﴾ قيل: أي عالمي زمانها وعلى جميع النساء بعيسي، فلم تلد من غير ذكر غيرها ﴿اقْنُتِي﴾: هو القيام أو الطاعة ﴿وَاسْجُدِي وَارْكَعِي﴾ كان من شريعتهم كذلك، أو الواو لا ترتيب فيها.\n﴿وَكَفَّلَهَا﴾ معناه: قبلها وتحملها، وقال أبو عبيدة وأبو منصور ﴿وَكَفَّلَهَا﴾ مخففًا: ضمن المقام بها (^١)، وهذا خلاف ما ذكره البخاري.\nوقال ابن فارس نحو قوله في كفل به: إذا ضمه، وكفله إذا أعانه (^٢).\nوقال أبو منصور: ﴿وَكَفَّلَهَا﴾ مشددًا أي: كفل الله زكريا إياها.\n_________\n(^١) \"مجاز القرآن\" ١/ ٩١، و\"معاني القرآن\" للنحاس ١/ ٣٨٨\n(^٢) \"مجمل اللغة\" ٣/ ٧٨٧ مادة (كفل).","vol":"19","page":541},{"text":"<span data-type='title' id=toc-2320>٤٦ - باب قَوْلِهِ تَعَالَى: ﴿إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ﴾ [آل عمران: ٤٥]</span>\n﴿يُبَشِّرُكِ﴾ وَ(يَبْشُرُكِ) وَاحِدٌ.\n﴿وَجِيهًا﴾ [آل عمران: ٤٠] شَرِيفًا. وَقَالَ إِبْرَاهِيمُ: ﴿الْمَسِيحُ﴾ [آل عمران: ٤٠]: الصِّدِّيقُ. وَقَالَ مُجَاهِدٌ: الكَهْلُ: الحَلِيمُ، وَالأَكْمَهُ: مَنْ يُبْصِرُ بِالنَّهَارِ وَلَا يُبْصِرُ بِاللَّيْلِ. وَقَالَ غَيْرُهُ: مَنْ يُولَدُ أَعْمَى.\n\n٣٤٣٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ: سَمِعْتُ مُرَّةَ الْهَمْدَانِيَّ يُحَدِّثُ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «فَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ، كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلاَّ مَرْيَمُ بِنْتُ عِمْرَانَ وَآسِيَةُ امْرَأَةُ فِرْعَوْنَ». [انظر: ٤٣١١ - مسلم: ٢٤٣١ - فتح: ٦/ ٤٧١]\n\n٣٤٣٤ - وَقَالَ ابْنُ وَهْبٍ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «نِسَاءُ قُرَيْشٍ خَيْرُ نِسَاءٍ رَكِبْنَ الإِبِلَ، أَحْنَاهُ عَلَى طِفْلٍ، وَأَرْعَاهُ عَلَى زَوْجٍ فِي ذَاتِ يَدِهِ». يَقُولُ أَبُو هُرَيْرَةَ عَلَى إِثْرِ ذَلِكَ: وَلَمْ تَرْكَبْ مَرْيَمُ بِنْتُ عِمْرَانَ بَعِيرًا قَطُّ. تَابَعَهُ ابْنُ أَخِي الزُّهْرِيِّ وَإِسْحَاقُ الْكَلْبِيُّ، عَنِ الزُّهْرِيِّ. [٥٠٨٢، ٥٣٦٥ - مسلم: ٢٥٢٧ - فتح: ٦/ ٤٧٢]\nوأصل بشر: أظهرت في وجهه السرور، وفيه التشديد والتخفيف كما ذكره.\nوفي تسمية عيسى بالكلمة أقوال:\nأحدها: أنه لما قال الله: كن فكان، سماه بالكلمة فالمعنى قد كلمه الله، وقيل: سمي بها، كما يقال: عبد الله وألقاها على اللفظ.","vol":"19","page":542},{"text":"وقيل: لما كانت الأنبياء بشرت به وأعلمت أنه يكون من غير فحل، وبشر الله به مريم في قوله: ﴿لِأَهَبَ لَكِ غُلَامًا زَكِيًّا﴾ [مريم: ٩]، فلما ولدته على تلك الصفة قال الله: هذِه كلمتي. كما تخبر بالشيء، فإذا كان قيل: هذا قولي. وقيل: سمي كلمة؛ لأن الناس يهتدون به كما يهتدون بالكلمة.\nوقوله: ﴿وَجِيهًا﴾: شريفًا (الكهل) هو: الحليم، قاله مجاهد (^١) كما نقله عنه البخاري، وأسنده عبد بن حميد من حديث ابن أبي نجيح عنه، زاد غيره وهو الذي تجاوز ثلاثين سنة، وقيل: أربعين سنة، وقيل: ابن ثلاث وثلاثين سنة.\nوقال يزيد بن أبي حبيب: الكهل: منتهى الحلم (^٢)، والفائدة في قوله: ﴿وَكَهْلًا﴾ أنه أعلمها أنه يعيش إلى حينئذ، وقال ابن عباس: إذا أنزله الله أنزله ابن ثلاث وثلاثين سنة فيقول: إني عبد الله كما قال في المهد، وقال ابن فارس: الكهل: الرجل وَخَطَه الشيب (^٣).\nوقد أسلفنا في تسمية المسيح أقوالًا: الصدِّيق كما ذكره البخاري، عن إبراهيم، أو لحسنه، أو لأنه كان يقطع الأرض ويمسحها لسياحته في الأرض فتارة كان بالشام وتارة بمصر، (والمهامي) (^٤) والقفار، مفعل وعلى الأول فعيل، أو لأنه خرج من بطن أمه ممسوحًا بالدهن، أو لأن زكريا مسحه، أو أنه اسم خصه الله به، أو لأنه كان لا أخمص\n_________\n(^١) رواه الطبري في \"التفسير\" ٣/ ٢٧١ (٧٠٧٠)، وابن أبي حاتم في \"التفسير\" ٢/ ٦٥٢ (٣٥٢٥)، ورواه أيضًا عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" ٢/ ٤٦.\n(^٢) رواه ابن أبي حاتم ٢/ ٦٥٣ (٣٥٢٦).\n(^٣) \"مجمل اللغة\" ٣/ ٧٧٣ مادة (كهل).\n(^٤) في هامش الأصل: لعله: المهامة جمع: مهمة: المفازة أو الأرض البعيدة.","vol":"19","page":543},{"text":"برجله، أو لأنه لا يمسح ذا عاهة إلا برئ، أو لأنه كان يلبس المسوح قاله الداودي، أو لأنه مسح بالبركة حين ولد، قال تعالى: ﴿وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ﴾ [مريم: ٣١]، أو لأن الله تعالى مسح الذنوب عنه.\n(والأكمه: من يبصر بالنهار ولا يبصر بالليل) قاله مجاهد (^١)، (وقال غيره: من يولد أعمى) ذكره البخاري (^٢). وزاد الهروي: من عمي بعد الولادة. وقال الضحاك وابن فارس: إنه الأعمى (^٣).\nذكر البخاري في الباب الأول (أحد عشر) (^٤) حديثًا وحديثين في الباب الثاني. أما الحديث الذي في الباب الأول فأخرجه من حديث النضر عن هشام، عن أبيه، عن عبد الله بن جعفر، عن علي - ﵁ -، عن رسول الله - ﷺ -: \"خير نسائها مريم بنت عمران، وخير نسائها خديجة\" وسيأتي في فضائل خديجة وأخرجه مسلم والترمذي وقال: حسن صحيح والنسائي (^٥).\nقال الدارقطني: رواه ابن جريج وابن إسحاق عن هشام، عن أبيه فقالا: عن عبد الله بن الزبير، عن عبد الله بن جعفر، عن علي،\n_________\n(^١) رواه الطبري ٣/ ٢٧٥ (٢٧٥)، (٧٠٨٣)، (٧٠٨٤)، وابن أبي حاتم ٢/ ٦٥٥ (٣٥٤٤).\n(^٢) في هامش الأصل: كذا قال شيخنا وإنما الذي ذكره البخاري عن من يبصر بالنهار ولا يبصر بالليل وهذا هو الأعشى، وما ذكره البخاري، هو من أفراده فيما أعلم.\n(^٣) \"مجمل اللغة\" ٣/ ٧٧٠ مادة [كمه].\n(^٤) هكذا في الأصول، والباب الأول وهو باب: ﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللهَ اصْطَفَاكِ﴾ ذكر فيه البخاري حديثًا واحدًا، أما الباب الذي ذكر فيه أحد عشر حديثًا فهو باب: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا﴾، كما سيأتي.\n(^٥) مسلم (٢٤٣٠) كتاب: فضائل الصحابة، باب: فضائل خديجة - ﵂ -، والترمذي (٣٨٧٧)، والنسائي في \"الكبرى\" ٥/ ٩٣ (٨٣٥٤).","vol":"19","page":544},{"text":"والصواب حذفه (^١)، وذكر ابن عبد البر أن ابن جريج رواه أيضًا بإسقاطه كالجماعة، قال الدارقطني: ورواه أيضًا (عبيد الله) (^٢) ومحمد ابنا المنذر بن عبيد الله بن المنذر بن الزبير، عن هشام، عن أبيه، عن ابن جعفر، وأغربا بحديث آخر بهذا السند لم يتابعهما غيرهما وهو أنه - ﷺ - بشر خديجة ببيت من قصب اللؤلؤ. وقال حماد بن سلمة، عن هشام، عن أبيه أنه - ﷺ - قال: \"خير نسائها\" فذكره مرسلًا (^٣).\nقلت: وله شواهد، فللنسائي من حديث علباء بن أحمر، عن عكرمة، عن ابن عباس - ﵄ - مرفوعًا: \"أفضل نساء أهل الجنة خديجة وفاطمة ومريم وآسية\" (^٤) ولابن عبد البر من حديث موسى بن عقبة، عن كريب، عن ابن عباس - ﵄ - مرفوعًا: \"سيدة نساء أهل الجنة بعد مريم خديجة وفاطمة وآسية\" وللترمذي من حديث معمر عن قتادة، عن أنس مرفوعًا: \"حسبك من نساء العالمين مريم وخديجة وفاطمة وآسية\" (^٥) وهذا الضمير عائد إلى غير مذكور، لكنه يفسره الحال والمشاهدة يعني به الدنيا، نبه عليه القرطبي. وفي رواية: وأشار وكيع إلى السماء والأرض، يريد الدنيا. كأنه يفسر ذلك الضمير، وهذا نحو حديث ابن عباس: \"خير نساء العالمين مريم\" (^٦)\n_________\n(^١) \"علل الدارقطني\" ٣/ ١١٦.\n(^٢) هكذا في الأصول، وفي \"العلل\": عبد الله.\n(^٣) \"علل الدارقطني\" ٣/ ١١٦ - ١١٧.\n(^٤) رواه النسائي في \"الكبرى\" ٥/ ٩٣ (٨٣٥٥).\n(^٥) الترمذي (٣٨٧٨) وقال: هذا حديث صحيح.\n(^٦) حديث ابن عباس تقدم تخريجه بلفظ: \"أفضل نساء أهل الجنة .. \" ورواه أيضًا أحمد ١/ ٢٩٣، والحاكم ٣/ ١٨٥ وقال: هذا حديث صحيح الإسناد، ولم يخرجاه بهذه السياقة.","vol":"19","page":545},{"text":"ويشهد له قوله تعالى عن الملائكة: ﴿إِنَّ اللهَ اصْطَفَاكِ﴾ الآية، وظاهره يقتضي أنها خير نساء العالمين من حواء إلى آخر امرأة تقوم عليها الساعة، قال: ويعتضد هذا الظاهر بأنها صديقة ونبية وهو أولى من قول من قال: إنها غير نبية، وإذا ثبت ذلك -ولم يسمع في الصحيح أن في النساء نبية غيرها- فهي أفضل من كل النساء الأولين والآخرين إذ النبي أفضل من الولي بالإجماع (^١).\nقلت: كذا ادعى، وروى الحاكم في \"مستدركه\" من حديث ميسرة بن حبيب، عن المنهال بن عمرو، عن زر، عن حذيفة - ﵁ - قال: أتى النبي - ﷺ - ملك استأذن الله أن يسلم عليه لم ينزل قبلها قال: \"فبشرني أن فاطمة سيدة نساء أهل الجنة\" ثم قال: تابعه (^٢) أبو مري (^٣) الأنصاري عن المنهال فذكره. ثم قال: حديث صحيح الإسناد ولم يخرجاه (^٤).\nورَوى في فضائلها بإسناده إلى ابن عباس - ﵄ - قال: قال على - ﵁ -: لقد علمتم أني أخو النبي - ﷺ - ووزيره، وأني أولكم إيمانًا، وأبو ولديه، وزوج ابنته سيدة ولده وسيدة نساء أهل الجنة. قال جعفر بن محمد: وكانت تسمى الصديقة.\nوالحديث الأول من الباب الثاني وهو حديث أبي موسى - ﵁ -: \"فضل عائشة على النساء كفضل الثريد على سائر الطعام سلف قريبًا في باب ﴿وَضَرَبَ الله مَثَلًا﴾\n_________\n(^١) \"المفهم\" ٦/ ٣١٤ - ٣١٥.\n(^٢) ورد بهامش الأصل: الحسن بن الحسين العرني، ثنا أبو مري الأنصاري كذا في \"تلخيص المستدرك\" للذهبي وأقره على تصحيحه.\n(^٣) ورد أعلى كلمة (مري): لعله في الأصل: (موسى)، وفي هامشه: لعله مري.\n(^٤) \"المستدرك\" ٣/ ١٥١.","vol":"19","page":546},{"text":"والحديث الثاني ذكره معلقًا فقال: وقال ابن وهب: أخبرني يونس، عن ابن شهاب، حدثني سعيد بن المسيب أن أبا هريرة - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"نساء قريش خير نساء ركبن الإبل، أحناه على طفل وأرعاه على زوج في ذات يده\" يقول أبو هريرة - ﵁ - على إثر ذلك: ولم تركب مريم بنت عمران بعيرًا قط. وهذا التعليق أسنده مسلم عن حرملة بن يحيي، عن ابن وهب (^١)، ثم قال البخاري: تابعه ابن أخي الزهري، وإسحاق الكلبي عن الزهري.\nزاد الإسماعيلي: وتابعه أيضًا معمر وصفوان بن عمرو.\nوحديث معمر عند مسلم بلفظ: أن رسول الله - ﷺ - خطب أم هانئ بنت أبي طالب فقالت: يا رسول الله قد كبرت ولي عيال فقال: \"خير نساء\" (^٢).\nوفي رواية عند عبد الرحمن بن مقرب التجيبي في كتابه \"مناقب قريش\": \"أحناه على يتيم\". وأخرجه البخاري في النفقات في موضعين والنكاح (^٣).\nواسم (ابن أخي الزهري) أبو عبد الله محمد بن عبد الله بن مسلم بن عبيد الله بن شهاب، قتله غلمانه بأمر ابنه -وكان سفيها شاطرًا- للميراث في آخر خلافة أبي جعفر، ثم وثب الغلمان عليه بعد سنين فقتلوه.\nوقال ابن أبي حاتم: إسحاق بن يحيى الكلبي الحمصي روى عن الزهري، وعنه يحيى بن صالح الوحاظي، سمعت أبي وأبا زرعة\n_________\n(^١) مسلم (٢٥٢٧/ ٢٠١) كتاب: \"فضائل الصحابة\" باب: من فضائل نساء قريش.\n(^٢) مسلم بعد حديث (٢٥٢٧/ ٢٠١).\n(^٣) سيأتي في النفقات في موضع واحد فقط برقم (٥٣٦٥) باب: حفظ المرأة زوجها فيَ ذات يده، وفي النكاح برقم (٥٠٨٢) باب: إلى من ينكح.","vol":"19","page":547},{"text":"يقولان ذلك. زاد أبو زرعة يعد في الحمصيين (^١).\nومعنى: \"أحناه على طفل\": أشفقه، يقال: حنا عليه يحنو، وأحنى يحني وحنى يحني: إذا أشفق عليه وعطف، ومنه: حنت المرأة على ولدها تحنو إذا لم تتزوج بعد أبيهم. وفي بعض الكتب: (أحنَّاة) بتشديد النون والتنوين.\nقال ابن التين: ولعله مأخوذ من الحنان وهي الرحمة، ومنه حنين المرأة: نزاعها إلا ولدها وإن لم يكن لها عند ذلك صوت، وقد يكون حنينها صوتها على ما جاء في الحديث من حنين الجذع (^٢)، والأصل فيه ترجيع الناقة صوتها على إثر ولدها.\nفصل:\nيؤخذ من قول أبي هريرة: (لم تركب مريم بعيرًا قط) ومن ذكر البخاري له في قصة مريم تفضيلها على خديجة وفاطمة؛ لأنهما من العرب المخصوصين بركوب الإبل، وقد سلف.\nوالحنو: الشفقة كما سبق. والرعاء: الحفظ، وإنما يأتي ذلك من الصلاح والخير.\n_________\n(^١) \"الجرح والتعديل\" ٢/ ٢٣٧ (٨٣٧).\n(^٢) حديث حنين الجذع سيأتي برقم (٣٥٨٣) كتاب: المناقب، باب: علامات النبوة، من حديث ابن عمر، وسلف برقم (٢٠٩٥) كتاب: البيوع، باب: النجار، من حديث جابر بن عبد الله.","vol":"19","page":548},{"text":"<span data-type='title' id=toc-2321>٤٧ - باب قَوْل الله تعالى: ﴿يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلاَّ الْحَقَّ﴾ إلى: ﴿وَكِيلًا﴾ [النساء: ١٧١]</span>\nقَالَ أَبُو عُبَيْدٍ ﴿وَكَلِمَتُهُ﴾: كُنْ فَكَانَ، وَقَالَ غَيْرُهُ: ﴿وَرُوحٌ مِنْهُ﴾: أَحْيَاهُ فَجَعَلَهُ رُوحًا ﴿وَلَا تَقُولُوا ثَلَاثَةٌ﴾.\n\n٣٤٣٥ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، حَدَّثَنَا الوَلِيدُ، عَنِ الأَوْزَاعِيِّ قَالَ: حَدَّثَنِي عُمَيْرُ بْنُ هَانِئٍ قَالَ: حَدَّثَنِي جُنَادَةُ بْنُ أَبِى أُمَيَّةَ، عَنْ عُبَادَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ اللهِ وَرَسُولُهُ وَكَلِمَتُهُ، أَلْقَاهَا إِلَى مَرْيَمَ، وَرُوحٌ مِنْهُ، وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ، أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ العَمَلِ». قَالَ الوَلِيدُ: حَدَّثَنِي ابْنُ جَابِرٍ، عَنْ عُمَيْرٍ عَنْ جُنَادَةَ وَزَادَ: «مِنْ أَبْوَابِ الجَنَّةِ الثَّمَانِيَةِ، أَيَّهَا شَاءَ». [مسلم: ٢٨ - فتح: ٦/ ٤٧٤]\nثم ساق حديث عَنْ عُبَادة - ﵁ -، عَنِ النّبِيِّ - ﷺ - قَاْلَ: \"مَنْ شَهِدَ أَنْ لَا إلله إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ الله وَرَسُولُهُ وَكَلِمَتُهُ، أَلْقَاهَا إِلَى مَرْيَمَ، وَرُوخ مِنْهُ، وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ، أَدْخَلَهُ اللهُ الجَنَّةَ عَلَى مَا كانَ مِنَ العَمَلِ\". قَالَ الوَلِيدُ: وَحَدَّثَنِي ابن جَابِرٍ، عَنْ عُمَيْرٍ عَنْ جنادة وَزَادَ: \"مِنْ أَبْوَابِ الجَنَّةِ الثَّمَانِيَةِ، أَيُّهَا شَاءَ\". مسلم في الإيمان. وهذا أسنده النسائي في التفسير (^١)، وأخرجه الترمذي مختصرًا وقال: حسن صحيح غريب من هذا الوجه (^٢)، وأخرجه النسائي في \"اليوم والليلة\" (^٣).\n_________\n(^١) \"السنن الكبرى\" ٦/ ٣٣١ (١١١٣٢).\n(^٢) الترمذي (٢٦٣٨)\n(^٣) \"السنن الكبرى\" ٦/ ٢٧٧ (١٠٩٦٩)","vol":"19","page":549},{"text":"و(ابن جابر) هو عبد الرحمن بن يزيد بن جابر الأزدي، أخو يزيد بن يزيد، مات سنة ثلاث وخمسين ومائة.\nقال الترمذي: روي عن الزهري أنه قال: كان هذا في أول الإسلام قبل نزول الفرائض، قال: ووجه هذا الحديث عند بعض أهل العلم أن أهل التوحيد سيدخلون الجنة وإن عذبوا بذنوبهم، فإنهم لا يخلدون في النار، وقد روي عن ابن مسعود وأبي ذر وعمران بن حصين وجابر وأبي سعيد وأنس مرفوعًا: \"سيخرج من النار أهل التوحيد ويدخلون الجنة\" وكذا روي عن سعيد بن جبير والنخعي وغير واحد من التابعين في تفسير هذِه الآية: ﴿رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (٢)﴾ [الحجر: ٢]، قالوا: إذا أخرج أهل التوحيد من النار وأدخلوا الجنة يود الذين كفروا لو كانوا مسلمين (^١).\nوذكر ابن العربي أن معناه أن يكون كافرًا فيؤمن ويموت قبل أن يذنب، أو يكون مذنبًا فيتوب، أو يقتل في سبيل الله تعالى، أو يقول إذا عُدَّت لاإله إلا الله في الوزن فلا يرجحها شيء -كما في حديث البطاقة (^٢) - قال: وليست توزن لكل أحد، وإنما توزن لمخصوص، أو يقول كما قال وهب: لا إلله إلا الله مفتاح له أسنان، إن جئت بمفتاح وأسنانه فتح لك وإلا فلا (^٣)، قال: وقول ابن شهاب لا وجه له وقول وهب صحيح (^٤).\n_________\n(^١) \"سنن الترمذي\" ٥/ ٢٤.\n(^٢) حديث البطاقة رواه الترمذي (٢٦٣٩)، وابن ماجه (٤٣٠٠)، وأحمد ٢/ ٢١٣ من حديث عبد الله بن عمرو بن العاص، وقال الترمذي: هذا حديث حسن غريب.\n(^٣) سلف معلقًا أول كتاب الجنائز، باب: في الجنائز، ووصله البخاري في \"التاريخ الكبير\" ١/ ٩٥، وأبو نعيم في \"الحلية\" ٤/ ٦٦.\n(^٤) \"عارضة الأحوذي\" ١٠/ ١٠٤ - ١٠٥.","vol":"19","page":550},{"text":"قلت: تخصيصه بما ذكر ينازع فيه، وقول الزهري جميل منه.\nفصل:\nمقصود الحديث التنبيه على ما وقع للنصارى في عيسى وأمه، ويستفاد منه أيضًا ما يلقنه النصراني إذا أسلم، ولأصحابنا فيه تفصيل محله كتب الفروع، ولم يذكر في الحديث الإقرار بكتاب الله وملائكته وسائر أنبيائه، واكتفى بقوله: \"وأن محمدًا عبده ورسوله\". فإذا أقر برسالة محمد فقد أقر بجميع ما جاء به، وهو يشتمل على ذلك كله.\nقال الداودي: ويعارضه: \"وأن عيسى عبد الله ورسوله\" إلى آخره، فذلك أيضًا يشتمل على الإقرار بمحمد ورسالته.\nفصل:\nقوله: (\"من أبواب الجنة الثمانية أيها شاء\"). وفي الحديث السالف: \"من كان من أهل الصلاة دعي من باب الصلاة، ومن كان من أهل الصيام دعي من باب الريان\" (^١).\nفأهل الإسلام جميعًا من أهل تلك الأعمال، فمن ترك شيئًا منها لم يدع من باب ذلك الشيء.\n_________\n(^١) سلف برقم (١٨٩٧) كتاب: الصوم، باب: الريان للصائمين. من حديث أبي هريرة.","vol":"19","page":551},{"text":"<span data-type='title' id=toc-2322>٤٨ - باب ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا﴾ [مريم: ١٦]</span>\nنَبَذْنَاهُ: -أَلْقَيْنَاهُ-: اعْتَزَلَتْ. ﴿شَرْقِيًّا﴾ [مريم: ١٦] مِمَّا يَلِي المشرق ﴿فَأَجَاءَهَا الْمَخَاضُ﴾: أَفْعَلْتُ مِنْ جِئْتُ، وَيُقَالُ: أَلْجَأَهَا: اضْطَرَّهَا. ﴿تُسَاقِطْ﴾: تَسْقُطْ ﴿قَصِيًّا﴾: قَاصِيًا ﴿فَرِيًّا﴾: عَظِيمًا. وقَالَ ابن عَبَّاسٍ: ﴿نَسْيًا﴾ لَمْ أَكُنْ شَيْئًا. وَقَالَ غَيْرُهُ: النِّسْيُ: الحَقِيرُ. وَقَالَ أَبُو وَائِلٍ: عَلِمَتْ مَرْيَمُ أَنَّ التَّقِيَّ ذُو نُهْيَةٍ حِينَ قَالَتْ: ﴿إِنْ كُنْتَ تَقِيًّا﴾.\nقَالَ وكيع: عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ: ﴿سَرِيًّا﴾ [مريم: ٢٤]: نَهَرٌ صَغِيرٌ بِالسُّرْيَانِيَّةِ.\n\n٣٤٣٦ - حَدَّثَنَا مُسْلِم بْن إِبْرَاهِيمَ، حَدثنا جَرِيرُ بْن حَازِم، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَمْ يَتَكَلَّمْ فِي المَهْدِ إِلّا ثَلَاثَة عِيسَى، وَكانَ فِي بَني إِسْرَائِيلَ رَجُل يُقَالُ لَهُ: جُرَيْجٌ، كانَ يُصَلِّي، جَاءتْهُ أُمُّهُ فَدَعَتْهُ، فَقَالَ: أُجِيبُهَا أَوْ أُصَلِّي؟ فَقَالَتِ: اللَّهُمَّ لَا تُمِتْهُ حَتَّى تُرِيَهُ وُجُوهَ المُومِسَاتِ. وَكانَ جُرَيْجٌ فِي صَوْمَعَتِهِ، فَتَعَرَّضَتْ لَهُ امْرَأة، وَكَلَّمَتْهُ فَأَبَى، فَأتتْ رَاعِيًا، فَأَمْكَنَتْهُ مِنْ نَفْسِهَا، فَوَلَدَتْ غُلَامًا، فَقَالَتْ: مِنْ جُرَيْجٍ. فَأَتَوْه فَكَسَرُوا صَوْمَعَتَهُ، وَأَنْزَلُوهُ وَسَبُّوهُ، فَتَوَضَّأَ وَصَلَّى، ثُمَّ أَتَى الغُلَامَ فَقَالَ: مَنْ أَبُوكَ يَا غُلَامُ، قَالَ: الرَّاعِي. قَالُوا: نَبْنِي صَوْمَعَتَكَ مِنْ ذَهَبِ. قَالَ: لَا، إِلَّا مِنْ طِينٍ. وَكانَتِ امْرَأة تُرْضِعُ ابنا لَهَا مِنْ بَنِي إِسْرَائِيلَ، فمَرَّ بِهَا رَجُلٌ رَاكِبٌ ذُو شَارَةٍ، فَقَالَتِ: اللَّهُمَّ اجْعَلِ ابني مِثْلَهُ. فَتَرَكَ ثَدْيَهَا، وَأَقْبَلَ عَلَى الرَّاكِبِ فَقَالَ اللَهُمَّ لَا تَجْعَلْنِي مِثْلَهُ. ثمَّ أَقْبَلَ عَلَى ثَدْيِهَا يَمَصُّهُ -قَالَ أبو هُرَيْرَةَ: كَأَنِّي أَنْظُرُ إِلَى النَّبِيِّ - ﷺ - يَمَصُّ إِصْبَعَهُ- ثُمَّ مُرَّ بِأَمَةٍ فَقَالَتِ: اللَّهُمَّ لَا تَجْعَلِ ابني مِثْلَ هذِه. فَتَرَكَ ثَدْيَهَا فَقَالَ: اللَّهُمَّ","vol":"19","page":552},{"text":"اجْعَلْنِى مِثْلَهَا. فَقَالَتْ: لِمَ ذَاكَ؟ فَقَالَ: الرَّاكِبُ جَبَّارٌ مِنَ الجَبَابِرَةِ، وَهَذِهِ الأَمَةُ يَقُولُونَ: سَرَقْتِ زَنَيْتِ. وَلَمْ تَفْعَلْ». [انظر: ١٢٠٦ - مسلم: ٢٥٥٠ - فتح: ٦/ ٤٧٦]\n\n٣٤٣٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى أَخْبَرَنَا هِشَامٌ عَنْ مَعْمَرٍ.\nحَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ: \"لَقِيتُ مُوسَى -قَالَ فَنَعَتَهُ- فَإِذَا رَجُلٌ -حَسِبْتُهُ قَالَ:- مُضْطَرِبٌ رَجِلُ الرَّأْسِ، كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ - قَالَ:- وَلَقِيتُ عِيسَى -فَنَعَتَهُ النَّبِيُّ - ﷺ - فَقَالَ:- رَبْعَةٌ أَحْمَرُ كَأَنَّمَا خَرَجَ مِنْ دِيمَاسٍ -يَعْنِي: الحَمَّامَ - وَرَأَيْتُ إِبْرَاهِيمَ، وَأَنَا أَشْبَهُ وَلَدِهِ بِهِ -قَالَ:- وَأُتِيتُ بِإِنَاءَيْنِ أَحَدُهُمَا لَبَنٌ وَالآخَرُ فِيهِ خَمْرٌ، فَقِيلَ لِي: خُذْ أَيَّهُمَا شِئْتَ. فَأَخَذْتُ اللَّبَنَ فَشَرِبْتُهُ، فَقِيلَ لِي: هُدِيتَ الفِطْرَةَ -أَوْ أَصَبْتَ الفِطْرَةَ- أَمَا إِنَّكَ لَوْ أَخَذْتَ الخَمْرَ غَوَتْ أُمَّتُكَ». [انظر: ٣٣٩٤ - مسلم: ١٦٨ - فتح: ٦/ ٤٧٦]\n\n٣٤٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا إِسْرَائِيلُ، أَخْبَرَنَا عُثْمَانُ بْنُ المُغِيرَةِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عُمَرَ (^١) - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «رَأَيْتُ عِيسَى وَمُوسَى وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سَبْطٌ كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ». [فتح: ٦/ ٤٧٧]\n\n٣٤٣٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى، عَنْ نَافِعٍ: قَالَ عَبْدُ اللهِ: ذَكَرَ النَّبِيُّ - ﷺ - يَوْمًا بَيْنَ ظَهْرَيِ النَّاسِ الْمَسِيحَ الدَّجَّالَ فَقَالَ: «إِنَّ اللهَ لَيْسَ بِأَعْوَرَ، أَلَا إِنَّ المَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ اليُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ». [انظر: ٣٠٥٧ - مسلم: ١٦٩ - فتح: ٦/ ٤٧٧]\n_________\n(^١) في هامش السلطانية: قوله عن مجاهد عن ابن عمر. هو هكذا عند كل من روى عن الفربري، قال أبو ذر: والصواب: ابن عباس بدل ابن عمر. انظر القسطلاني.","vol":"19","page":553},{"text":"٣٤٤٠ - \"وَأَرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ فِي المَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا يُرَى مِنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْنَ مَنْكِبَيْهِ، رَجِلُ الشَّعَرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلَيْنِ وَهْوَ يَطُوفُ بِالْبَيْتِ. فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: هَذَا المَسِيحُ ابْنُ مَرْيَمَ. ثُمَّ رَأَيْتُ رَجُلًا وَرَاءَهُ جَعْدًا قَطَطًا، أَعْوَرَ عَيْنِ الْيُمْنَى كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَيْ رَجُلٍ، يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: المَسِيحُ الدَّجَّالُ». تَابَعَهُ عُبَيْدُ اللهِ عَنْ نَافِعٍ. [٣٤٤١، ٥٩٠٢، ٦٩٩٩، ٧٠٢٦، ٧١٢٨ - مسلم: ١٦٩ - فتح: ٦/ ٤٧٧]\n\n٣٤٤١ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ المَكِّيُّ قَالَ: سَمِعْتُ إِبْرَاهِيمَ بْنَ سَعْدٍ قَالَ: حَدَّثَنِي الزُّهْرِيُّ عَنْ سَالِمٍ عَنْ أَبِيهِ، قَالَ: لَا وَاللهِ مَا قَالَ النَّبِيُّ - ﷺ - لِعِيسَى: أَحْمَرُ، وَلَكِنْ قَالَ: «بَيْنَمَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعَرِ، يُهَادَى بَيْنَ رَجُلَيْنِ، يَنْطِفُ رَأْسُهُ مَاءً -أَوْ يُهَرَاقُ رَأْسُهُ مَاءً- فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: ابْنُ مَرْيَمَ، فَذَهَبْتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ، جَعْدُ الرَّأْسِ، أَعْوَرُ عَيْنِهِ اليُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ. قُلْتُ: مَنْ هَذَا؟ قَالُوا: هَذَا الدَّجَّالُ. وَأَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنٍ». قَالَ الزُّهْرِيُّ: رَجُلٌ مِنْ خُزَاعَةَ هَلَكَ فِي الجَاهِلِيَّةِ. [انظر: ٣٤٤٠ - مسلم: ١٦٩ - فتح: ٦/ ٤٧٧]\n\n٣٤٤٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «أَنَا أَوْلَى النَّاسِ بِابْنِ مَرْيَمَ -وَالأَنْبِيَاءُ أَوْلَادُ عَلاَّتٍ- لَيْسَ بَيْنِي وَبَيْنَهُ نَبِيٌّ». [٣٤٤٣ - مسلم: ٢٣٦٥ - فتح: ٦/ ٤٧٧]\n\n٣٤٤٣ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِى عَمْرَةَ، عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَنَا أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ فِي الدُّنْيَا وَالآخِرَةِ، وَالأَنْبِيَاءُ إِخْوَةٌ لِعَلاَّتٍ، أُمَّهَاتُهُمْ شَتَّى، وَدِينُهُمْ وَاحِدٌ». [انظر: ٣٤٤٢ - مسلم: ٢٣٦٥ - فتح: ٦/ ٤٧٨]\nوَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ: عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِى هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -.","vol":"19","page":554},{"text":"٣٤٤٤ - وَحَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِىِّ - ﷺ - قَالَ: «رَأَى عِيسَى ابْنُ مَرْيَمَ رَجُلًا يَسْرِقُ، فَقَالَ: لَهُ أَسَرَقْتَ؟ قَالَ: كَلاَّ وَاللهِ الَّذِى لَا إِلَهَ إِلاَّ هُوَ. فَقَالَ عِيسَى: آمَنْتُ بِاللهِ وَكَذَّبْتُ عَيْنِي». [مسلم: ٢٣٦٨ - فتح: ٦/ ٤٧٨]\n\n٣٤٤٥ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ يَقُولُ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ، سَمِعَ عُمَرَ - ﵁ - يَقُولُ عَلَى الْمِنْبَرِ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا تُطْرُونِي كَمَا أَطْرَتِ النَّصَارَى ابْنَ مَرْيَمَ، فَإِنَّمَا أَنَا عَبْدُهُ، فَقُولُوا: عَبْدُ اللهِ وَرَسُولُهُ». [انظر: ٢٤٦٢ - مسلم: ١٦٩١ - فتح: ٦/ ٤٧٨]\n\n٣٤٤٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا صَالِحُ بْنُ حَيٍّ، أَنَّ رَجُلًا مِنْ أَهْلِ خُرَاسَانَ قَالَ لِلشَّعْبِيِّ، فَقَالَ الشَّعْبِيُّ: أَخْبَرَنِي أَبُو بُرْدَةَ، عَنْ أَبِى مُوسَى الأَشْعَرِيِّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا أَدَّبَ الرَّجُلُ أَمَتَهُ فَأَحْسَنَ تَأْدِيبَهَا، وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا ثُمَّ أَعْتَقَهَا فَتَزَوَّجَهَا، كَانَ لَهُ أَجْرَانِ، وَإِذَا آمَنَ بِعِيسَى ثُمَّ آمَنَ بِي، فَلَهُ أَجْرَانِ، وَالْعَبْدُ إِذَا اتَّقَى رَبَّهُ وَأَطَاعَ مَوَالِيَهُ، فَلَهُ أَجْرَانِ». [انظر: ٩٧ - مسلم: ١٥٤ - فتح: ٦/ ٤٧٨]\n\n٣٤٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ المُغِيرَةِ بْنِ النُّعْمَانِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا -ثُمَّ قَرَأَ:- ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ﴾ [الأنبياء: ١٠٤] فَأَوَّلُ مَنْ يُكْسَى إِبْرَاهِيمُ، ثُمَّ يُؤْخَذُ بِرِجَالٍ مِنْ أَصْحَابِي ذَاتَ اليَمِينِ وَذَاتَ الشِّمَالِ، فَأَقُولُ: أَصْحَابِي فَيُقَالُ: إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ، فَأَقُولُ: كَمَا قَالَ الْعَبْدُ الصَّالِحُ عِيسَى ابْنُ مَرْيَمَ: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾ إِلَى قَوْلِهِ ﴿الْعَزِيزُ الْحَكِيمُ﴾ [المائدة: ١١٧ - ١١٨]. قَالَ مُحَمَّدُ بْنُ يُوسُفَ: ذُكِرَ عَنْ أَبِي عَبْدِ اللهِ، عَنْ قَبِيصَةَ قَالَ: هُمُ الْمُرْتَدُّونَ الَّذِينَ ارْتَدُّوا عَلَى عَهْدِ أَبِى بَكْرٍ، فَقَاتَلَهُمْ أَبُو بَكْرٍ - ﵁ -. [انظر: ٣٣٤٩ - مسلم: ٢٨٦٠ - فتح: ٦/ ٤٧٨]","vol":"19","page":555},{"text":"الشرح:\nقول ابن عباس - ﵄ - أخرجه ابن أبي زياد في \"تفسيره\" عنه. وما ذكره عن البراء أسقطه أبو مسعود والطرقي، وعزاه خلف والمزي إلى البخاري في التفسير عن يحيى، عن وكيع، عن إسرائيل بلفظ: نهر جدول من ماء (^١).\nورواه الحاكم في \"مستدركه\" عن المحبوبي حدثنا أحمد بن سيار، ثنا محمد بن كثير، ثنا سفيان، عن أبي إسحاق بلفظ: الجدول: النهر الصغير. ثم قال: صحيح على شرط الشيخين (^٢)، وأخرجه ابن مردويه من حديث معاوية بن يحيى، عن أبي سنان عن أبي إسحاق، عن البراء، عن النبي في أنه قال: \"السري: النهر\" ثم ساقه من حديث آدم، ثنا إسرائيل، عن أبي إسحاق، عن البراء قال: السري: الجدول، وهو النهر الصغير. ثم ذكره من حديث ابن عمر - ﵄ - مرفوعًا: \"السري الذي قال الله -﷿- فيه: نهر أخرجه الله تعالى لها لتشرب منه\" (^٣).\nوأخرج أيضًا من حديث الربيع بن أنس، عن أبي العالية، عن أبي بن كعب: بعث الله روح عيسى إلا مريم فحملته، قال: حملت بالذي ناطقها ودخل في فيها وهو روح عيسى (^٤).\n_________\n(^١) \"تحفة الأشراف\" ٢/ ٤٠ (١٨١٣).\n(^٢) \"المستدرك\" ٢/ ٣٧٣\n(^٣) انظر: \"الدر المنثور\" ٤/ ٤٨٣.\n(^٤) رواه الحاكم في \"المستدرك\"٢/ ٣٧٣، وقال: صحيح الإسناد. وأورده السيوطي في \"الدر\" ٤/ ٤٨٠ وعزاه لابن أبي حاتم، والحاكم، والبيهقي في \"الأسماء والصفات\".","vol":"19","page":556},{"text":"ومن حديث المعتمر عن أبيه، عن الربيع بلفظ: لما أخذ العهد على الأرواح كان روح عيسى في تلك الأرواح، فأرسل الله ذلك الروح إلى مريم قال تعالى: ﴿فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا﴾ قال: فحملت الذي خاطبها وهو روح عيسى، فدخل في فيها. ومن حديث محمد بن سابق، عن أبي جعفر عيسى بن ماهان، عن الربيع.\nفصل:\nيقال جلس نبذةً من الناس، ونبذة أي ناحية وهو إذا جلس قريبًا منك بحيث لو نبذت إليه شيئًا لوصل إليه. قيل: إنما قصدت مطلع الشمس لتغتسل من الحيض، وقيل: لتخلو من الناس بالعبادة.\nوقوله في ﴿فَأَجَاءَهَا﴾ (أفعلت) بخط الدمياطي بفتح الهمزة وضم التاء، وقال ابن التين: ضبط بضم الهمزة وكسر العين، كأنه حكى أنها جيء بها، وبفتح الهمزة والعين وسكون التاء، وهو غير بين؛ لأنها لم تفعل وإنما فعل بها، ومثال (أجاءها) على التحقيق أفعلها.\nوقوله: (يقال: ألجأها) هو قاله ابن عباس ومجاهد (^١)، والأول هو قول الكسائي ومعناهما واحد؛ لأنه إذا ألجأها إلى الذهاب إلى جذع النخلة فقد جاء بها. وقرأ عاصم (^٢) (فاجأها) من المفاجأة.\nوقوله: (﴿فَرِيًّا﴾: عظيمًا) هو قول مجاهد (^٣).\nوقال أبو عبيدة: عجيبًا (^٤).\n_________\n(^١) \"تفسير مجاهد ١/ ٣٨٠، ورواهما الطبري ٨/ ٣٢٣ (٢٣٠٩٩) عن مجاهد، (٢٣٦٠٠) عن ابن عباس، وانظر \"الدر المنثور\" ٤/ ٤٨١.\n(^٢) في هامش الأصل: خارج السبعة.\n(^٣) \"تفسير مجاهد\" ١/ ٣٨٦، ورواه الطبري في \"تفسيره\" ٨/ ٣٣٥ (٢٣٦٨٢).\n(^٤) \"مجاز القرآن\" ٢/ ٧.","vol":"19","page":557},{"text":"وقال قطرب: بديع جديد لم يسبق إليه.\nوقال سعيد بن مسعدة: أي مختلقًا.\nوقوله: (النسي: الشيء الحقير)، وقيل: هو ما طال مكثه فنسي، وقال مجاهد وعكرمة: حيضة ملقاة (^١)، وحكي عن العرب أنهم إذا أرادوا الرحيل عن منزل قالوا: احفظوا أنساءكم إلا نسيًا، جمع نسي، وهو الشيء الحقير، وقيل: هو ما سقط في منازل المرتحلين من رذال أمتعتهم.\nوما ذكره عن أبي وائل، قال أبو إسحاق: ﴿إِنْ كُنْتَ تَقِيًّا﴾ فيسقط تعوذي بالله منك، وقيل: (إن) بمعنى (ما) أي ما كنت تقيًّا، وقيل: كان رجلًا مشهورًا بالفساد فاستعاذت بالرحمن منه.\nوقول البراء أنه بالسريانية. أنكر قوم أن يكون في القرآن من السريانية أو غيرها إلا أن يريد أنه وافق لغة العرب. وقيل: السري: النهر، وهو عند العرب النهر الصغير، وحكى الدوادي عن الحسن أنه كان يقول: والله سريًّا يعني: عيسى، ثم رجع إلى أنه النهر.\nوقوله: (﴿فَنَادَاهَا مِنْ تَحْتِهَا﴾) قال ابن عباس: هو جبريل ولم يتكلم عيسى حتى أتت قومها (^٢)، وعنه فيما حكاه ابن أبي شيبة: ما تكلم عيسى إلا بالآيات التي تكلم بها حتى بلغ مبلغ الصبيان (^٣).\n_________\n(^١) أوردهما السيوطي في \"الدر\" ٤/ ٤٨١، وعزا قول عكرمة لابن أبي شيبة، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وقول مجاهد لعبد بن حميد، وابن المنذر.\n(^٢) رواه الطبري ٨/ ٣٢٧ (٢٣٦٢٥)، وعزاه السيوطي في \"الدر\" ٤/ ٤٨٢ لابن المنذر، وابن أبي حاتم، وابن مردويه.\n(^٣) \"مصنف ابن أبي شيبة\" ٦/ ٣٤٢ (٣١٨٦٣).","vol":"19","page":558},{"text":"ثم ذكر البخاري في الباب أحاديث\nأحدها:\nحديث أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"لم يتكلم في المهد إلا ثلاثة: عيسى، وكان في بني إسرائيل رجل يقال له: جريج\" فذكر قصته بطولها، وقد سلف في المظالم إلا أنه أخصر من هذا (^١).\nولم يذكر هنا صاحب يوسف (^٢)، وذكره مرة أخرى.\nوالمومسات: الفواجر.\nوقال بعض أهل الحديث: من استهلك شيئًا فعليه مثله وإن لم يكن يكال أو يوزن؛ لحديث جريج هذا لقوله: \"لا، إلا من طين\"، ولحديث الصحفة (^٣)، وهذان لا دليل فيهما؛ لأنه لم يذكر أن أحد الخصمين امتنع من هذا فجبر على هذا، وهو مذهب الأربعة.\nوالمشهور عن مالك القيمة، ودليله: \"من أعتق شركًا له في عبد قُوِّم عليه قيمة عدل\" الحديث (^٤).\nوسلف ذلك.\n_________\n(^١) سلف برقم (٢٤٨٢) كتاب: المظالم، باب: إذا هدم حائطًا فليبن مثله.\n(^٢) ورد في هامش الأصل ما نصه: لعله صغير صاحبة الأخدود وهو في مسلم من حديث صهيب. وأما قوله: (صاحب يوسف) فصاحبه لا أعرفه إلا من قول ابن عباس فيما نقله القرطبي عنه. وقيل: كان ذا لحية. وقيل شاهده قميصه. وقوله: (مرة أخرى) أي الحديث المذكور في الأصل، لا قصة صاحب يوسف، والله أعلم.\n(^٣) سلف برقم (٢٤٨١) كتاب: المظالم، باب: إذا كسر قصعة أو شيئًا لغيره، من حديث أنس.\n(^٤) سلف برقم (٢٥٢٢) كتاب: العتق، باب: إذا أعتق عبدًا بين اثنين، ورواه مسلم (١٥٠١) كتاب: العتق، من حديث ابن عمر.","vol":"19","page":559},{"text":"وقوله: (\"فمر بها رجل راكب ذو شارة\")، أي: ذو حسن، كذا قال ابن خالويه، وقال: ذو ملبس وهيئة.\nالحديث الثاني:\nحديثه أيضًا: قال: قال النبي - ﷺ - ليلة أسري به \"لقيت موسى -قال: فنعته- فإذا رجل -حسبته قال:- مضطرب رجل الرأس .. \" الحديث.\nوقد سلف في الإسراء (^١). ومعنى \"مضطرب\" ضرب وهو النحيف الجسم، وهو يضاد قوله في إثر هذا: \"جسيم\" في حديث ابن عمر بعده، فليؤوَّل. وقوله فيه: \"ربعة\" هو بسكون الباء وفتحها: رجل بين رجلين.\nالحديث الثالث:\nحديث مجاهد عن ابن عمر - ﵄ - قال: قال النبي - ﷺ -: \"رأيت عيسى وموسى وإبراهيم، فأما عيسى فأحمر جعد عريض الصدر، وأما موسى فآدم جسيم سبط كأنه من رجال الزط\".\nقال أبو مسعود الحافظ: أخطأ البخاري في قوله: (مجاهد عن ابن عمر)، وإنما رواه محمد بن كثير وإسحاق بن منصور السلولي وابن أبي زائدة ويحيى بن آدم وغيرهم عن إسرائيل عن عثمان، عن مجاهد، عن ابن عباس - ﵄ -، وقد نبه أبو ذر في نسخته على ذلك، قاله أبو علي (^٢). قال أبو ذر: ورواه أيضًا عثمان الدارمي عن ابن كثير، وتابعه نصر بن علي، عن أبي أحمد الزبيري عن (إسرائيل) (^٣) وكذلك\n_________\n(^١) سلف برقم (٣٣٩٤) كتاب: أحاديث الأنبياء، باب: قول الله تعالى ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى﴾ وسيأتي برقم (٤٧٠٩) كتاب: التفسير، باب: قوله تعالى ﴿سُبْحَانَ الذِي أَسْرَى بِعَبْدِهِ﴾\n(^٢) \"تقييد المهمل\" ٢/ ٦٥٨.\n(^٣) في الأصول: (إسماعيل)، وما أثبتناه هو الصواب.","vol":"19","page":560},{"text":"رواه يحيى بن زكريا بن أبي زائدة عن إسرائيل، عن عثمان، عن مجاهد، عن ابن عباس، وقد ذكر البخاري في الحج وقريبًا في قصة إبراهيم حديث مجاهد، عن ابن عباس في قصة موسى (^١)، وذكره أبو نعيم من حديث عثمان، عن مجاهد، عن ابن عباس، قال: ورواه أبو أحمد الزبيري عن إسرائيل عن عثمان، عن مجاهد، عن ابن عمر أن ابن عباس قال: قال رسول الله - ﷺ -: فذكره، وذكره الإسماعيلي من هذا الوجه بإسقاط ابن عمر.\nفصل:\nالزط: جنس من السودان طوال، قاله عياض (^٢).\nوقوله في صفة عيسى: \"أحمر\" وقال في الحديث الذي بعده: \"آدم\" والآدم: الأسمر. قال الدوادي: أثبته قول ابن عمر يعني الحديث الثاني والخامس أيضًا فإن (كلاهما) (^٣) من رواية ابن عمر يريد أنه آدم كما صوبه، وأنكر كونه أحمر.\nالحديث الرابع:\nحديث موسى بن (عقبة) (^٤)، عن نافع، قال عبد الله: ذكر النبي - ﷺ - يومًا بين ظهراني الناس المسيح الدجال، فذكره. تابعه عبيد الله عن نافع.\n_________\n(^١) سلف في الحج برقم (١٥٥٥) باب: التلبية إذا انحدر في الوادي، وفي أحاديث الأنبياء، برقم (٣٣٥٥) باب: قول الله تعالى ﴿وَاتَّخَذَ الله إِبْرَاهِيمَ خَلِيلًا﴾.\n(^٢) \"مشارق الأنوار\" ١/ ٣١٠.\n(^٣) عليها في الأصل: كذا، وفي الهامش: الجادة كليهما.\n(^٤) في الأصل: (موسى بن عبيد)، وهو خطأ، وإنما هو (موسى بن عقبة)، انظر \"تحفة الأشراف\" ٦/ ٢٣٧ (٨٤٦٤).","vol":"19","page":561},{"text":"وأخرجه مسلم في الإيمان والقدر (^١).\nالحديث الخامس:\nحديث سالم عن أبيه قال: لا والله ما قال النبي - ﷺ - لعيسى: أحمر ولكن قال: \"بينا أنا نائم أطوف بالكعبة فإذا رجل آدم سبط الشعر يهادى بين رجلين، فقلت: من هذا؟ قالوا: ابن مريم\" الحديث.\nوفيه ذكر الدجال وأقرب الناس به شبهًا ابن قطن، قال (الزهري) (^٢): رجل من خزاعة هلك في الجاهلية.\nالشرح:\nشيخ البخاري في الحديث الثاني (أحمد بن محمد المكي) قال أبو نعيم: أراه الأزرقي. والمسيح عيسى - ﵇ - أصله بسكون السين وفتح الياء على وزن مفعل فسكنت الياء ونقلت حركتها إلى السين وكسرت لاستثقالهم الكسرة على الياء كما نبه عليه ابن دحية. سمي مسيحًا؛ لأنه كان لا يمسح ذا عاهة إلا برئ، ولا ميتًا إلا حيي، فهو من أبنية أسماء الفاعلين مسيح بمعنى ماسح، أو الصديق كما قاله إبراهيم النخعي.\nوقال أبو عبيد: أظن هذِه الكلمة مشيحا بالشين المعجمة فعربت، وكذا ينطق بها اليهود، وعن ابن عباس سمي مسيحًا؛ لأنه كان أمسح الرجل ليس لرجله أخمص، وقيل: لأنه خرج من بطن أمه كأنه ممسوخ بالدهن.\n_________\n(^١) رواه مسلم (١٦٩) كتاب: الإيمان، باب: في ذكر المسيح ابن مريم ..، وبعد حديث (٢٩٣٢) كتاب: الفتن، باب: ذكر الدجال ..\n(^٢) في الأصول: (زهير).","vol":"19","page":562},{"text":"وقد سلف قريبًا بأكثر من هذا في باب قوله تعالى: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾ ومنها أنه لحسن وجهه، إذ المسيح في اللغة الجميل الوجه، وفي اللغة أيضًا: قطع الفضة وكذا كان أبيض مشربًا حمرة.\nوأما المسيح الملعون فبالحاء على المشهور، وقيل: بالخاء المعجمة، قال القابسي: سمي بذلك؛ لأن عينه مسحت قال: ومن الناس من يكسر ميمه، ويثقل السين ليفرق بينه وبين عيسى، وحكى الأزهري: أنه مِسِّيح على فِعِّيل (^١) فرقًا بينه وبين عيسى، وعن أبي عمر: منهم من قاله بالخاء المعجمة، قال: وذلك كله عند أهل العلم خطأ لا فرق بينهما (^٢)، كذلك ثبت عن رسول الله - ﷺ - أنه نطق به ونقله الصحابة المبلغون عنه وقالته العرب.\nوفيه أقوال أخر، لأنه لا عين له ولا حاجب، أو لكذبه، أو خبثه وتمرده، أو لقبحه، أو لمسحه الأرض؛ لأن عيسى - ﷺ - اختص بقطع بعض الأرض، وهذا يمسح جميع البلاد في أربعين يومًا إلا ما استثني، وقيل: لأن أحد شقي وجهه ممسوح، وهي أشوه الحالات.\nفصل:\nقال الهروي: في الحديث: \"أما مسيح الضلالة فرجل\" (^٣) قال: دل هذا الحديث على أن عيسى مسيح الهدى، والدجال مسيح الضلالة.\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٣٨٩ مادة [مسح].\n(^٢) \"التمهيد\" ١٤/ ١٨٨.\n(^٣) رواه أحمد ٢/ ٢٩١ من حديث أبي هريرة وقال الهيثمي في \"المجمع\" ٧/ ٣٤٦: رواه أحمد وفيه: المسعودي، وقد اختلط اهـ. وصحح إسناده الشيخ أحمد شاكر في \"المسند\" ١٥/ ٢٨ (٧٨٩٢) [ط شاكر]. =","vol":"19","page":563},{"text":"فصل:\nقوله: \"تضرب لمته بين منكبيه\" اللمة بكسر اللام الشعر إذا جاوز شحم الأذنين، سميت بذلك لأنها ألمت بالمنكبين فإذا بلغت المنكبين فهي جمة، فإذا بلغت شحمة الأذنين فهي وفرة، قاله ابن فارس (^١). والسبط بسكون الباء وكسرها خلاف الجعد.\nوالقطط بفتح الطاء خلاف السبط، وهو الذي كان شعره كالزبيب كشعر السودان قاله الداودي، قال الهروي: والجعد في صفة الرجال يكون مدحًا وذمًّا فإذا كان مدحًا فله معنيان: أن يكون الخلق شديد الأسر، وأن يكون شعره جعدًا غير سبط لأن السبوطة في شعر العجم، والمذموم له معنيان القصير المتردد والبخيل.\nو(\"ينطف رأسه\") قال الداودي: أي يقطر، قال: ومنه النطفة والذي عند اللغويين أن النطفة هو الماء الصافي.\nفصل:\nابن قطن -بالقاف- هو عبد العزم ابن قطن بن عمرو بن حبيب بن سعيد بن عائذ بن مالك بن جذيمة -وهو المصطلق- بن سعيد بن عمرو بن لحي -وهو ربيعة- بن حارثة بن عمرو مزيقيا، أمه هالة بنت خويلد أخت خديجة بنت خويلد، وكانت عند الربيع بن عبد العزم ابن عبد شمس فولدت له أبا العاصي، ثم خلف عليها بعده أخوه ربيعة بن\n_________\n= ورواه البزار كما في \"كشف الأستار\" (٣٣٨٤)، والطبراني ١٨/ ٣٣٤ - ٣٣٥ (٨٥٧) من حديث الفلتان بن عاصم، وعزاه الهيثمي ٧/ ٣٤٨ للبزار، وقال: ورجاله ثقات اهـ. وعزاه الحافظ في الإصابة\" ٣/ ٢٠٩ للبغوي، وابن السكن، وابن شاهين.\n(^١) \"مجمل اللغة\" ٣/ ٧٩٠ مادة (لم).","vol":"19","page":564},{"text":"عبد العزى، ثم خلف على هالة وهب بن عبيد بن جابر بن عتاب بن مالك بن حطيط بن جشم بن ثقيف فولدت له أولادًا منهم (^١) قطن بن وهب، ثم خلف على هالة قطن بن عمرو بن حبيب بن سعيد بن عائذ بن مالك بن المصطلق فولدت له عبد العزى بن قطن.\nوأم الربيع وربيعة ابني عبد العزى (بن عبد شمس أم المطاع بنت أسد بن عبد العزى) (^٢) بن قصي.\nوكذلك أكثم بن أبي الجون الخزاعي قال له - ﷺ -: \"رفع لي الدجال فإذا هو رجل آدم جعد وأشبه من رأيت به أكثم بن أبي الجون\"، فقال أكثم: يا رسول الله هل يضرني شبهي إياه؟ قال: \"لا، أنت مسلم وهو كافر\" (^٣).\nوقال ابن سعد: أكثم بن أبي الجون بن عبد العزى بن منقذ بن ربيعة بن أصرم بن ضبيس بن حرام بن حبشية بن كعب بن عمرو بن لحي (^٤)، وقال ابن منده في أكثم: إن رسول الله - ﷺ - شبهه بعمرو بن لحي لا بالدجال.\n_________\n(^١) في الأصل، (ص ١): (منهن). وفي الأصل كتب فوقها: كذا، ثم علق في هامشه بقوله: صوابه: منهم.\n(^٢) من (ص ١).\n(^٣) أورده الحافظ في \"الإصابة\" ١/ ٦١ وعزاه لابن هشام الكلبي في \"جمهرة الأنساب\"، وقال: وظاهره يخالف ما تقدم اهـ. أي من أن رسول الله - ﷺ - شبهه بعمرو بن لحي.\nوذكره ابن عبد البر في \"الاستيعاب\" ١/ ٢٢٨ وقال: وهذا لا يصح في ذكره الدجال ههنا في قصة أكثم بن أبي الجون، وإنما يصح في ذلك ما قاله في عمرو بن لحي على ما تقدم لا في الدجال.\n(^٤) \"الطبقات الكبرى\" ٤/ ٢٩٢.","vol":"19","page":565},{"text":"فصل:\nقوله (\"كأن عينه عنبة طافية\")، أي: بارزة والعنبة الطافية: التي خرجت عن نظائرها في العنقود، وهو غير مهموز؛ لأنه من طفا يطفو إذا علا ولم يرسب، وقيل: طافئة انخسفت وذهب إطلاقها، فتكون من طفت النار، وهو على هذا مهموز.\nالحديث السادس:\nحديث الزهري عن أبي سلمة، عن أبي هريرة - ﵁ - سمعت رسول الله - ﷺ - يقول: (\"أنا أولى الناس بعيسى بن مريم والأنبياء أولاد علات ليس بيني وبينه نبي\").\nهذا الحديث أخرجه مسلم أيضًا.\nالحديث السابع:\nحدثنا محمد بن سنان، ثنا فليح بن سليمان، ثنا هلال بن علي، عن عبد الرحمن بن أبي عمرة، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"أنا أولى الناس بعيسى ابن مريم في الدنيا والآخرة الأنبياء أخوة لعلات أمهاتهم شتى ودينهم واحد\".\nوقال إبراهيم بن طهمان، عن موسى بن عقبة عن صفوان بن سليم، عن عطاء بن يسار، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -.\nالشرح:\nمحمد بن سنان هو أبو بكر الباهلي البصري الأعمى، عرف بالعوقي لنزوله فيهم -وهو عوق بن الديل أخي أنمار ابني عمرو بن وديعة بن لكيز- مات سنة ثلاث وعشرين ومائتين.\nوفليح بن سليمان اسمه عبد الملك، وفليح لقب، مات سنة ثمان","vol":"19","page":566},{"text":"وستين ومائة (^١).\nوهلال بن علي بن أسامة بن ميمونة مات في آخر خلافة هشام.\nوابن أبي (عمرة) (^٢) اسمه بشير بن عمرو (^٣) بن محصن بن عتيك بن عمرو بن مبذول بن عامر بن مالك بن النجار، قُتل بشير مع علي أيام صفين، له صحبة.\nوإبراهيم بن طهمان مات (بمكة) (^٤) سنة ثلاث وستين ومائة على الأصح، كان من أئمة الإسلام، فيه إرجاء.\nوتعليقه أخرجه الإسماعيلي عن أحمد بن حفص، والنسائي عن أحمد بن حفص، عن أبيه عنه (^٥)، وعبارة أبي نعيم ذكره عن إبراهيم مرسلًا، وهذا لا يسمى مرسلًا في الاصطلاح.\nروى نعيم بن حماد في كتاب \"الفتن\" من حديث قتادة، عن عبد الرحمن بن آدم، عن أبي هريرة: \"وإن أولاهم بي عيسى وإنه نازل فيكم فاعرفوه رجل مربوع الخلق إلى البياض والحمرة\" (^٦).\nفصل:\nمعنى أول بي: أخص وأقرب كقوله: \"فلأولى عصبة\" (^٧) أي أحق\n_________\n(^١) في متن الأصل: مائتين. وكتب في هامشه: صوابه ومائة، وهذا حتما هو الغلط.\n(^٢) في الأصل: عمر. وبهامشه: صوابه ابن أبي عمرة، وهو عبد الرحمن بن أبي عمرة.\n(^٣) في الأصل: عمر، والمثبت من (ص ١) وهو الصواب، وانظر ترجمته في \"الاستيعاب\" ١/ ٢٥٤ (٢٠١)، و\"أسد الغابة\" ١/ ٢٣٤ (٤٦٦).\n(^٤) من (ص ١).\n(^٥) النسائي ٨/ ٢٤٩، والمقصود به قوله في - ﷺ -: \"رأى عيسى ابن مريم رجلًا يسرق .. \".\n(^٦) \"الفتن\" ٢/ ٥٧٥ (١٦٠٨) من طريق معمر، عن قتادة، عن أبي هريرة، مطولًا.\n(^٧) سيأتي برقم (٦٧٣٢) كتاب: الفرائض، باب: ميراث الولد، من حديث ابن عباس مرفوعًا بلفظ: \"لأولى رجل ذكر\".","vol":"19","page":567},{"text":"وأقرب ولما لم يكن بينهما نبي كانا كأنهما في زمن واحد.\nوأولاد العلات بفتح العين المهملة وتشديد اللام هم أولاد الرجل من نسوة شتى، سموا بذلك؛ لأنهم أولاد ضرائر والعلات الضرائر، وقيل: لأن التي تزوجها على الأولى كانت قبلها ثم عل من هذِه، والعلل الشرب الثاني يقال: علل بعد نهل.\nوفي \"التهذيب\" هما أخوان من عَلَّة، وهما ابنا علة، وبنو علة وهم من علات، والعلة الرابة (^١).\nقال في \"المحكم\": وجمع العَلَّة العلائل (^٢)، زاد في \"التهذيب\" الأخياف عكسهم، الأم واحدة والآباء مختلفون، وبنو الأعيان إخوة لأب وأم واحدة.\nومراد الحديث أن أصل دينهم واحد، وان كانت شرائعهم مختلفة وأزمانهم أيضًا، فهم أولاد علات من حيث إنهم لم يجمعهم زمن واحد كما لم يجمع أولاد العلات بطن واحد.\nفإن قلت: قد ذُكر بعد عيسى أنبياء؟\nقلتُ: لم يصح، وهذا الحديث أصح فالاعتماد عليه، وإن جوزنا وجود نبي بعد عيسى فهو كالتبع له والداعي إلى دينه لا ينقص شيئًا مما قرره، فليس هو بنبي ذي شرع متجدد.\nوقوله: (\"دينهم واحد\") أي: التوحيد دون الفروع للاختلاف فيها، قال تعالى: ﴿لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا﴾ [المائدة: ٤٨].\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٥٥٢.\n(^٢) \"المحكم\" ١/ ٤٦ مادة (علَّ).","vol":"19","page":568},{"text":"الحديث الثامن:\nحديث أبي هريرة أيضًا من طريق عطاء بن يسار، عنه ومن طريق همام عنه، عن النبي - ﷺ - قال: \"رأى عيسى ابن مريم رجلًا يسرق، فقال له: سرقت، قال: كلا والذي لا إله إلا هو. فقال عيسى: آمنت بالله وكذبت عيني\".\nهذا الحديث أخرجه مسلم بلفظ: \"وكذبت نفسي\" قال أبو نعيم: والأول مرسل. وهذا من المبالغة في تصديق الحالف، وليس كذبت عينُه حقيقةً ولم يهم. وقيل: أراد أنه صدقه في الحكم؛ لأنه لم يحكم بعلمه وفاقًا لمالك، وخلافًا للشافعي وعبد الملك وسحنون.\nفإن قلت: أعلى اليقين المشاهدة، فكيف يقدم عليها قول زاعم؟\nقلتُ: الناظر إلى الشيء (قد) (^١) لا يثبت نظره، ولا يحصل له اليقين، أو يكون من المعاريض، وتقديره: كذبت عيني في غير هذا، لكن ظاهر قوله: (سرقت) خبر عما فعل من السرقة وأنه حقق السرقة عليه؛ لأنه رآه أخذ مالًا لغيره من حرز في خفية، ويحتمل أن يكون مستفهمًا له عن تحقيق ذلك فحذف همزة الاستفهام.\nوقول الرجل لعيسى: (\"كلا\") أي: لا، نفى ذلك، ثم أكده بيمين.\nوقول عيسى: (\"آمنت بالله\"): أي صدقت من حلف بالله وكذبت ما ظهر من ظاهر السرقة، فإنه يحتمل أن يكون الرجل أخذ ما له فيه حق، أو يكون صاحبه أذن له فيه، أو يحتمل أن يكون أخذه ليقلبه وينظر إليه. ويستفاد من هذا درء الحدود بالشبهات.\n_________\n(^١) من (ص ١).","vol":"19","page":569},{"text":"الحديث التاسع:\nحديث ابن عباس عن عمر - ﵁ - مرفوعًا: \"لا تطروني كما أطرت النصارى ابن مريم فإنما أنا عبد فقولوا عبد الله ورسوله\".\nأخرجه الترمذي أيضًا في \"شمائله\" (^١).\nوالإطراء: مجاوزة الحد في المدح والكذب فيه. قال الخطابي: هو المدح بالباطل، وذلك أنهم دعوه ولدًا لله -تعالى الله عما يشركون- واتخذوه إلهًا، وذلك من إفراطهم في مدحه (^٢).\nوقال ابن فارس: أطريت فلانًا: مدحته بأحسن ما فيه (^٣).\nوهذا من هضمه نفسه، كقوله: \"لا تفضلوني على يونس\" وقد سلف ما فيه (^٤).\nالحديث العاشر:\nحدثنا محمد بن مقاتل، أنا عبد الله، أنا صالح بن حي أن رجلًا من أهل خراسان قال للشعبي، فقال الشعبي أخبرني أبو بردة عن أبي موسى - ﵁ - قال: قال رسول الله في - ﷺ -: \"إذا أدب الرجل أمته فأحسن تأديبها\" الحديث.\nسلف في العتق أيضًا من حديث صالح عن الشعبي أيضًا، وكذا في العلم والجهاد، ويأتي في النكاح (^٥)، وصالح بن صالح بن مسلم بن\n_________\n(^١) \" الشمائل المحمدية\" ص ١٤٩ (٣٣١).\n(^٢) \"أعلام الحديث\" ٣/ ١٥٦١.\n(^٣) \"مجمل اللغة\" ٢/ ٥٩٦ مادة (طري).\n(^٤) سلف في باب: قول الله تعالى ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ﴾.\n(^٥) سلف في العتق برقم (٢٥٤٧) باب: العبد إذا أحسن عبادة ربه، وفي العلم برقم (٩٧) باب: تعليم الرجل أمته، وفي الجهاد برقم (٣٠١١) باب: فضل من أسلم من أهل الكتابين، وسيأتي في النكاح برقم (٥٠٨٣) باب: اتخاذ السراري.","vol":"19","page":570},{"text":"حيان يعرف بابن حيِّ الهمداني الثوري، والد علي والحسن ابني صالح، و(الشعبي) عامر بن شراحيل، و(أبو بردة) عامر بن أبي موسى عبد الله بن قيس بن سليم.\nالحديث الحادي عشر:\nحديث ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"تحشرون حفاة غرلًا .. \" الحديث.\nسلف قريبًا في باب قول الله تعالى: ﴿وَاتَّخَذَ الله إِبْرَاهِيمَ خَلِيلًا﴾ ويأتي في التفسير (^١).\nقال محمد بن يوسف الفربري: ذكر عن أبي عبد الله -يعني: البخاري- عن قبيصة قال: هم المرتدون الذين ارتدوا على عهد أبي بكر فقاتلهم أبو بكر - ﵁ -، وهذا التعليق أسنده الإسماعيلي، عن إبراهيم بن موسى الجرجاني، ثنا إسحاق، ثنا قبيصة بن عقبة، ثنا سفيان، ثنا المغيرة، عن سعيد بن جبير، عن ابن عباس .. الحديث.\n_________\n(^١) سيأتي برقم (٤٦٢٥) باب: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ﴾.","vol":"19","page":571},{"text":"<span data-type='title' id=toc-2323>٤٩ - باب نُزُولُ عِيسَى ابْنِ مَرْيَمَ - ﵊ </span>-\n٣٤٤٨ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَعِيدَ بْنَ المُسَيَّبِ، سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الخِنْزِيرَ، وَيَضَعَ الجِزْيَةَ، وَيَفِيضَ الْمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ الوَاحِدَةُ خَيْرًا مِنَ الدُّنْيَا وَمَا فِيهَا». ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: وَاقْرَءُوا إِنْ شِئْتُمْ: ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (١٥٩)﴾ [النساء: ١٥٩]. [انظر: ٢٢٢٢ - مسلم: ١٥٥ - فتح: ٦/ ٤٩٠]\n\n٣٤٤٩ - حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ نَافِعٍ -مَوْلَى أَبِي قَتَادَةَ الأَنْصَارِيِّ- أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كَيْفَ أَنْتُمْ إِذَا نَزَلَ ابْنُ مَرْيَمَ فِيكُمْ وَإِمَامُكُمْ مِنْكُمْ». تَابَعَهُ عُقَيْلٌ وَالأَوْزَاعِيُّ. [انظر: ٢٢٢٢ - مسلم: ١٥٥ - فتح: ٦/ ٤٩١]\nذكر فيه حديث سعيد بن المسيب عن أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الخِنْزِيرَ، وَيَضَعَ الجِزْيَةَ، وَيَفِيضَ الْمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ الوَاحِدَةُ خَيْرًا مِنَ الدُّنْيَا وَمَا فِيهَا». ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: وَاقْرَءُوا إِنْ شِئْتُمْ: ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (١٥٩)﴾ [النساء: ١٥٩].\nوحديث نَافِعٍ مَوْلَى أَبِي قَتَادَةَ الأَنْصَارِيِّ أَنَّ أَبَا هُرَيْرَةَ - ﵁ -، قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كَيْفَ أَنْتُمْ إِذَا نَزَلَ ابْنُ مَرْيَمَ فِيكُمْ وَإِمَامُكُمْ مِنْكُمْ». تَابَعَهُ عُقَيْلٌ وَالأَوْزَاعِيُّ.","vol":"19","page":572},{"text":"الشرح:\nالحديث الثاني أخرجه مسلم (^١)، وليس لنافع في البخاري ومسلم غيره.\nالأول ذكره في البيوع إلى قوله: \"لا يقبله أحد\"، وكذا في أبواب الغصب (^٢)، وأخرجه مسلم في الإيمان عن حسن الحلواني وعبد بن حميد بن يعقوب، عن أبيه، عن صالح، عن الزهري، عن ابن المسيب به.\nوالبخاري رواه هنا عن إسحاق، عن يعقوب وهو (^٣) ابن إبراهيم، وكذا ذكره الجياني أن ابن السكن نسبه كذلك (^٤).\nوكذا رواه أبو نعيم عن أبي أحمد، ثنا عبد الله بن محمد، ثنا إسحاق بن إبراهيم فذكره.\nومتابعة الأوزاعي رواها مسلم عن زهير بن حرب، ثنا الوليد بن مسلم، ثنا الأوزاعي، ثنا الزهري، عن نافع به (^٥).\nوفي لفظ: \"إمامًا مقسطًا\" (^٦)، وفي لفظ: \"حكمًا مقسطًا\" (^٧)، وفي لفظ: \"عادلًا، وليضعن الجزية ولتتركن القلاص فلا يسعى عليها أحد، ولتذهبن الشحناء والتباغض والتحاسد\" (^٨)، وفي لفظ: (فأَمَّكم\n_________\n(^١) مسلم (١٥٥) كتاب: الإيمان، باب: نزول عيسى ابن مريم …\n(^٢) سلف برقم (٢٤٧٦) كتاب: المظالم، باب: كسر الصليب وقتل الخنزير.\n(^٣) في هامش الأصل: حاشية: يعني إسحاق.\n(^٤) \"تقييد المهمل\" ٣/ ٩٦٣.\n(^٥) مسلم (١٥٥/ ٢٤٦) كتاب: الإيمان، باب: نزول عيسى …\n(^٦) مسلم (١٥٥/ ٢٤٢) كتاب: الإيمان، باب: نزول عيسى …\n(^٧) سلف برقم (٢٢٢٢)، (٢٤٧٦)، مسلم (١٥٥/ ٢٤٢).\n(^٨) مسلم (١٥٥/ ٢٤٣).","vol":"19","page":573},{"text":"منكم) (^١)، قال ابن أبي ذئب: يعني: يأمكم بكتاب الله ربكم، وسنة نبيكم (^٢). وفي لفظ: \"يقول له الإمام: صل بنا فيقول: لا، إن بعضكم على بعض أمراء\" (^٣). وفي رواية للطبراني في أوسط معاجمه، زيادة: \"يقتل الخنزير والقرد\"، ثم قال: لم يروه عن روح يعني، عن عاصم بن بهدلة، عن أبي صالح، عن أبي هريرة مرفوعًا إلا محمد بن سميع (^٤).\nوفي لفظ لنعيم بن حماد في كتاب \"الفتن\" من حديث ابن عيينة، عن الزهري، عن سعيد: \"يوشك أن ينزل فيهم\" (^٥). وفيه عن كعب: يحاصر الدجال المؤمنين ببيت المقدس، فيصيبهم جوع شديد حتى يأكلوا أوتار قسيهم فبينا هم على ذلك إذ سمعوا صوتًا في الغلس فينظرون فإذا عيسى، وتقام الصلاة، فيرجع إمام المسلمين، فيقول عيسى: تقدم فلك أقيمت الصلاة، فيصلي بهم ذلك الرجل تلك الصلاة ثم يكون عيسى الإمام بعد (^٦).\nوفي لفظ: ينزل عند القنطرة البيضاء على باب دمشق الشرقي تحمله غمامة واضعًا يديه على منكبي ملكين عليه ريطتان إذا أكب رأسه قطر منه كالجمان فيأتيه اليهود فيقولون: نحن أصحابك فيقول: كذبتم - والنصارى كذلك- إنما أصحابي المهاجرون بقية أصحاب الملحمة،\n_________\n(^١) في الأصل: (وإمامكم منكم).\n(^٢) مسلم (١٥٥/ ٢٤٦).\n(^٣) رواه أحمد ٣/ ٣٨٤، وابن أبي شيبة ٧/ ٤٩١ (٣٧٤٦٧)، والطبراني في \"الكبير\" ٩/ ٦٠ (٨٣٩٢)، والحاكم ٤/ ٤٧٨.\n(^٤) \"الأوسط\" ٢/ ٨٩ (١٣٤٢).\n(^٥) \"الفتن\" ٢/ ٥٧٦ (١٦١١).\n(^٦) \"الفتن\" ٢/ ٥٧٧ (١٦١٣).","vol":"19","page":574},{"text":"فيجد خليفتهم يصلي بهم فيتأخر فيقول له: صل فقد رضي الله عنك فإني إنما بعثت وزيرًا ولم أبعث أميرًا (^١). قال: وبخروجه تنقطع الإمارة (^٢).\nوفيه من حديث أبي أمامة مرفوعًا: \"وإمام المسلمين يومئذ رجل صالح فيقال له: صل الصبح فإذا كبر ودخل فيها نزل عيسى فإذا رآه ذلك الرجل عرفه فرجع يمشي القهقرى فيضع عيسى يده بين كتفيه ويقول: صل ويصلي وراءه\" (^٣).\nومن حديث أبي هريرة: \"وتضع الحرب أوزارها وينزل بين أذانين\" (^٤) وعن ابن عمرو مرفوعًا: \"المحاصرون ببيت المقدس إذ ذاك مائة ألف امرأة واثنان وعشرون ألف مقاتل إذ غشيتهم ضبابة من غمام إذ تكشفت عنهم مع الصبح فإذا عيسى بين ظهرانيهم\". وفيه: \"وتبتز قريشًا الإمارة وتكون الأرض كفاثورة الفضة\" (^٥).\nقال (نعيم) (^٦) حدثنا أبو حيوة وأبو أيوب، عن أرطأة، عن عبد الرحمن بن جبير، قال رسول الله - ﷺ -: \"ليدركن ابن مريم رجال من أمتي هم مثلكم أو خيرهم مثلكم\" (^٧) وحدثنا أبو عمر (^٨) عن ابن لهيعة، عن عبد الوهاب بن حسين، عن محمد بن ثابت، عن أبيه، عن الحارث، عن عبد الله، عن رسول الله - ﷺ -: \"إذا بلغ الدجال عقبة\n_________\n(^١) \"الفتن\" ٢/ ٥٦٧ - ٥٦٨ (١٥٩٠).\n(^٢) \"الفتن\"٢/ ٥٦٩ (١٥٩٢).\n(^٣) \"الفتن\" ٢/ ٥٦٦ (١٥٨٩).\n(^٤) \"الفتن\" ٢/ ٥٦٩ (١٥٩٤).\n(^٥) \"الفتن\" ٢/ ٥٧٠ (١٥٩٥) وفيه \"ثمانية آلاف امرأة واثنا عشر ألف مقاتل\".\n(^٦) في الأصول: (أبو نعيم)، والصواب ما أثبتناه، وهو نعيم بن حماد صاحب \"الفتن\".\n(^٧) \"الفتن\" ٢/ ٥٧١ (١٥٩٧).\n(^٨) في الأصل: ابن أبي عمر، والمثبت من (ص ١)، وكتاب \"الفتن\".","vol":"19","page":575},{"text":"أفيق وقع ظله. على المسلمين فيوترون قسيهم لقتاله فيسمعون نداءً: أتاكم الغوث ثلاثًا وتشرق الأرض بنور ربها فيقولون عيسى ورب الكعبة، فيوافقدنه وقد نزل على باب لد فإذا نظر الدجال إلى عيسى قال: يا نبي الله قد أقيمت الصلاة فيقول عيسى: يا عدو الله أقيمت لك فتقدم فصل فإذا تقدم يصلي قال: يا عدو الله زعمت أنك رب العالمين فلم تصلي؟ ويضربه بمقرعة معه فيقتله\" (^١).\nومن حديث صفوان عمن حدثه، عن أبي هريرة - ﵁ - مرفوعًا: \"جيئة عيسى هذِه الأخيرة ليست كجيئته الأول تلقى عليه مهابة الموت يمسح وجوه رجال ويبشرهم بدرجات الجنة\" (^٢) ومن حديث رجل من الأنصار، عن بعض الصحابة مرفوعًا: \"يحاصرهم الدجال في جبل من جبال الشام إذ أخذتهم ظلمة شديدة لا يبصر امرؤ فيها كفه فينزل ابن مريم فيحسر عن أبصارهم فإذا بين أظهرهم رجل عليه لأمته فيقولون: من أنت يا عبد الله فيقول: أنا عبد الله ورسوله وروحه وكلمته عيسى ابن مريم اختاروا واحدة من ثلاث أن يبعث الله تعالى على الدجال وجنوده عذابًا من السماء، أو يخسف بهم الأرض، أو يسلط عليهم سلاحكم ويكف سلاحهم عنكم، فقالوا: يا رسول الله هذا أشفى لنفوسنا\" الحديث (^٣).\nوعن كعب: يقيم عيسى أربعًا وعشرين سنة، منها عشر حجج يبشر المؤمنين بدرجاتهم في الجنة (^٤) وفي لفظ: يقيم أربعين سنة (^٥).\n_________\n(^١) \"الفتن\" ٢/ ٥٧٢ (١٦٠١).\n(^٢) \"الفتن\" ٢/ ٥٦٩ (١٥٩٣).\n(^٣) \"الفتن\" ٢/ ٥٧٣ - ٥٧٤ (١٦٠٢).\n(^٤) \"الفتن\" ٢/ ٥٧٨ (١٦١٥).\n(^٥) \"الفتن\" ٢/ ٥٨٠ (١٦٢٤).","vol":"19","page":576},{"text":"وعن ابن عباس: يتزوج إلا قوم شعيب وهو ختن موسى وهم جذام فيولد له فيهم ويقيم تسعة عشر سنة، لا يكون أمير ولا شرطي ولا ملك (^١).\nوعن يزيد بن أبي حبيب: يتزوج امرأة من الأزد ليعلم الناسُ أنه ليس بإله. قال نعيم: حدثنا عيسى بن يونس، عن هشام، عن صاحب لأبي هريرة، عنه - ﵁ - مرفوعًا: \"ينزل عيسى فيمكث في الأرض أربعين سنة (^٢) ثم رواه عنه موقوفًا كذلك: لو قال للبطحاء سيلي عسلًا (لسالت) (^٣) عسلًا (^٤) ورفعه الطيالسي في \"مسنده\" من حديث هشام، عن قتادة، عن عبد الرحمن بن آدم، عنه (^٥).\nوعن أرطأة: يمكث عيسى بعد الدجال ثلاثين سنة كل سنة منها يأتي مكة فيصلي فيها (^٦).\nوفي \"البعث\" للبيهقي من حديث ابن عمر - ﵄ - مرفوعًا: \"يمكث عيسى فيهم أربعين\" لا أدري أربعين يومًا أو شهرًا أو عامًا.\nوللطبراني مرفوعًا: \"ألا من أدرك منكم عيسى فليقرأ - ﵇\". قال أبو هريرة: إني لأرجو (أن أكون) (^٧) أول من أقرأه السلام من أبي القاسم وآكل من جفنته (^٨).\n_________\n(^١) \"الفتن\" ٥٧٨/ ٢ (١٦١٦) عن سليمان بن عيسى بلاغًا.\n(^٢) \"الفتن\" ٢/ ٥٨٠ (١٦٢٢).\n(^٣) في الأصل: سالت، وفي (ص ١): فسالت، والمثبت من كتاب \"الفتن\".\n(^٤) \"الفتن\" ٢/ ٥٨٠ (١٦٢٣).\n(^٥) \"مسند الطيالسي\" ٤/ ٢٧٣ - ٢٧٤ (٢٦٦٤).\n(^٦) \"الفتن\" ٢/ ٥٨١ (١٦٢٥).\n(^٧) من (ص ١).\n(^٨) رواه الطبراني في \"الأوسط\" ٥/ ١٤١ - ١٤٢ (٤٨٩٨).","vol":"19","page":577},{"text":"وللقرطبي (^١) مرفوعًا: \"ينزل عيسى بثلاثمائة رجل وأربعمائة امرأة كصلحاء من مضى، ويتزوج ويولد له، ويمكث خمسة وأربعين سنة، ويدفن معي في قبري\" (^٢). وأغرب من قال: يدفن بالأرض المقدسة.\nوفي حديث عبد الله بن عمرو: \"يمكث في الأرض سبعًا ويولد له ولدان محمد وموسى\".\nفصل:\nوليس في أيامه إمام ولا قاض ولا مفت، قد قبض الله العلم وخلا الناس عنه، فينزل وقد علم بأمر الله في السماء ما يحتاج إليه من علم هذِه الشريعة؛ للحكم بين الناس أو (العمل) (^٣) فيه في نفسه، فيجتمع المؤمنون ويحكمونه على أنفسهم إذ لا يصلح لذلك غيره.\nوقد ذهب قوم إلى أن بنزوله يرتفع التكليف؛ لئلا يكون رسولًا إلى أهل ذلك الزمان يأمرهم وينهاهم، وهو مردود -كما قال القرطبي (^٤) - لأنه لا ينزل بشريعة متجددة غير شريعة نبينا إنما يكون من أتباعه (^٥)؛ لقوله - ﷺ - \"لو كان موسى\" وفي لفظ: \"عيسى حيين ما وسعهما إلا اتباعي\" (^٦)؛ ولما أسلفناه من قول عيسى عن نفسه.\n_________\n(^١) هو أبو عبد الله محمد بن أحمد الأنصاري القرطبي المالكي صاحب التفسير، توفي سنة إحدى وسبعين وستمائة، انظر \"شذرات الذهب\" ٥/ ٣٣٥.\n(^٢) \"التذكرة\" ص ٧٦٢ عن أبي هريرة مرفوعًا.\n(^٣) من (ص ١).\n(^٤) هو أبو العباس أحمد بن عمر القرطبي المتوفي سنة ستة وخمسين وستمائة. انظر \"شذرات الذهب\" ٥/ ٢٧٣ - ٢٧٤.\n(^٥) \"المفهم\" ١/ ٣٧١.\n(^٦) رواه أحمد ٣/ ٣٣٨، والدارمي ١/ ٤٠٣ (٤٤٩)، وأبو يعلى ٤/ ١٠٢ (٢١٣٥)، من حديث جابر بن عبد الله، وليس فيه ذكر عيسى.","vol":"19","page":578},{"text":"فصل:\nحكمة نزوله دون سائر الأنبياء من أوجه:\nأحدها: تكذيب اليهود في دعواهم قتله وإلاهيته، فيتزوج ويموت.\nثانيها: لدنو أجله إذ الترابي لا يدفن إلا فيها؛ عملًا بقوله: ﴿وَفِيهَا نُعِيدُكُمْ﴾ [طه: ٥٥].\nثالثها: لإظهار معجزة نبينا حيث أخبر بنزوله عن الله.\nرابعها: لما وجد في الإنجيل صفة (أمة) (^١) محمد حسب ما قال تعالى: ﴿ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ﴾ [الفتح: ٢٩] دعا ربه أن يجعله منهم، فأجاب دعاءه ورفعه وأنزله آخر الزمان مجددًا؛ لما درس من دينه، وقتله للدجال من إقامة هذِه الشريعة في إظهار الجهاد.\nفصل:\nمعنى (\"يوشكن\") يقربن.\nوفيه: حلف الصادق؛ ليؤكد قوله.\nوقوله: (\"ويقتل الخنزير\") ظاهره فعل ذلك، وقال ابن التين: أي يحرم اقتناءه وأكله، وفيه دلالة على نجاسة عينه وأن سؤره محرم إذ الطاهر المنتفع به لا يؤمر بقتله وإتلافه. نبه عليه الخطابي (^٢) والبيهقي، وترجم عليه في \"سننه\": الدليل على أنه أسوأ حالًا من الكلب (^٣).\n_________\n(^١) من (ص ١).\n(^٢) \"أعلام الحديث\" ٣/ ١٥٦٢.\n(^٣) \"السنن الكبرى\" ١/ ٢٤٤.","vol":"19","page":579},{"text":"ومعنى: (\"يضع الجزية\") أي لا يقبل من أهل الكتاب إلا الإسلام، فيصير الدين واحدًا، ولا يقبل من ذمي جزية استغناء عنها، وقيل: يقتل أهل الذمة جميعًا، فلا يبقى من يؤدي جزية، وهو نحو الأول، وفي بعض الروايات: \"ويضع الحرب\" وهو راجع إلا هذا، فتصير الأديان واحدًا، ومعنى فيض المال أن مصرف الجزية يكون إليه فتوضع استغناء عنها، وقد جاء: \"يفيض المال حتى لا يقبله أحد\".\nفصل:\nقوله: (\"حتى تكون السجدة\" (^١» إلى آخره. كأنه يشير إلى صلاح الناس، وإقبالهم على الخير، فهم كذلك يؤثرون الركعة على الدنيا، ولذلك قرأ أبو هريرة ما قرأ. قاله ابن الجوزي.\nوقال القرطبي: معناه أن الصلاة حينئذ تكون أفضل من الصدقة، لعدم الانتفاع بالمال يوم ذاك وأهل الحجاز يسمون الركعة: سجدة (^٢).\nوقوله: (\"وإمامكم منكم\")، يريد أن محمدًا خاتم النبيين، وشريعته متصلة إلى يوم القيامة حصل في كل قرن منهم طائفة من أهل العلم.\nفصل:\nقال ابن الجوزي: ولو تقدم عيسى - ﷺ - وصلى لوقع في النفوس إشكال، ولقالت: أتراه قدم نبيًّا أو مبتدئًا شرعًا؟! فصلى مأمومًا؛ لئلا يتدنس بغبار الشهوة وجهُ قوله: \"لا نبي بعدي\" (^٣).\n_________\n(^١) في الأصل: الواحدة. وعلم عليها (لا. إلى).\n(^٢) \"المفهم\" ١/ ٣٧١.\n(^٣) سيأتي برقم (٤٤١٦) كتاب: المغازي، باب: غزوة تبوك، ورواه مسلم (٢٤٠٤) كتاب: \"فضائل الصحابة\" باب: من فضائل علي …، من حديث سعد بن أبي وقاص.","vol":"19","page":580},{"text":"فصل:\nقول أبي هريرة - ﵁ -: واقرأوا إن شئتم: ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ﴾ يفهم منه أن من أهل الكتاب من يؤمن بعيسى قبل موته بعد نزوله إلى الأرض، وقد بينه أبو هريرة - ﵁ - في غير هذا الموضع، فقال: قبل موت عيسى (^١).\nوقيل: إلا ليؤمنن بمحمد قبل موت محمد (^٢)، ورجح الأول بأن محمدًا لم يجر له ذكر فتصرف الهاء إليه، وإنما ذلك في سياق ذكر عيسى.\n_________\n(^١) رواه أحمد ٢/ ٢٩٠.\n(^٢) ورد في هامش الأصل ما نصه: وهما قولان للناس. والله أعلم.","vol":"19","page":581},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-2324>٥٠ - باب مَا ذُكِرَ عَنْ بَنِي إِسْرَائِيلَ</span>\n٣٤٥٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ الْمَلِكِ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ قَالَ: قَالَ عُقْبَةُ بْنُ عَمْرٍو لِحُذَيْفَةَ: أَلَا تُحَدِّثُنَا مَا سَمِعْتَ مِنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ: إِنِّي سَمِعْتُهُ يَقُولُ: «إِنَّ مَعَ الدَّجَّالِ إِذَا خَرَجَ مَاءً وَنَارًا، فَأَمَّا الَّذِى يَرَى النَّاسُ أَنَّهَا النَّارُ فَمَاءٌ بَارِدٌ، وَأَمَّا الذِي يَرَى النَّاسُ أَنَّهُ مَاءٌ بَارِدٌ فَنَارٌ تُحْرِقُ، فَمَنْ أَدْرَكَ مِنْكُمْ فَلْيَقَعْ فِي الَّذِي يَرَى أَنَّهَا نَارٌ، فَإِنَّهُ عَذْبٌ بَارِدٌ». [٧١٣٠ - مسلم: ٢٩٣٤ - فتح: ٦/ ٤٩٤]\n\n٣٤٥١ - قَالَ حُذَيْفَةُ: وَسَمِعْتُهُ يَقُولُ: «إِنَّ رَجُلًا كَانَ فِيمَنْ كَانَ قَبْلَكُمْ أَتَاهُ الْمَلَكُ لِيَقْبِضَ رُوحَهُ، فَقِيلَ لَهُ: هَلْ عَمِلْتَ مِنْ خَيْرٍ؟ قَالَ: مَا أَعْلَمُ، قِيلَ لَهُ: انْظُرْ. قَالَ: مَا أَعْلَمُ شَيْئًا غَيْرَ أَنِّي كُنْتُ أُبَايِعُ النَّاسَ فِي الدُّنْيَا وَأُجَازِيهِمْ، فَأُنْظِرُ المُوسِرَ، وَأَتَجَاوَزُ عَنِ المُعْسِرِ. فَأَدْخَلَهُ اللهُ الجَنَّةَ». [انظر: ٢٠٧٧ - مسلم: ١٥٦٠ - فتح: ٦/ ٤٩٤]\n\n٣٤٥٢ - فَقَالَ: وَسَمِعْتُهُ يَقُولُ: «إِنَّ رَجُلًا حَضَرَهُ المَوْتُ، فَلَمَّا يَئِسَ مِنَ الحَيَاةِ أَوْصَى أَهْلَهُ إِذَا أَنَا مُتُّ فَاجْمَعُوا لِي حَطَبًا كَثِيرًا وَأَوْقِدُوا فِيهِ نَارًا حَتَّى إِذَا أَكَلَتْ لَحْمِي، وَخَلَصَتْ إِلَى عَظْمِي، فَامْتَحَشْتُ، فَخُذُوهَا فَاطْحَنُوهَا، ثُمَّ انْظُرُوا يَوْمًا رَاحًا فَاذْرُوهُ فِي اليَمِّ. فَفَعَلُوا، فَجَمَعَهُ فَقَالَ لَهُ: لِمَ فَعَلْتَ ذَلِكَ؟ قَالَ مِنْ خَشْيَتِكَ. فَغَفَرَ اللهُ لَهُ».\nقَالَ عُقْبَةُ بْنُ عَمْرٍو: وَأَنَا سَمِعْتُهُ يَقُولُ ذَاكَ، وَكَانَ نَبَّاشًا. [٣٤٧٩، ٦٤٨٠ - مسلم: ٦٤٨٠ - فتح: ٦/ ٤٩٤]\n٣٤٥٣، ٣٤٥٤ - حَدَّثَنِى بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنِي مَعْمَرٌ وَيُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ أَنَّ عَائِشَةَ وَابْنَ عَبَّاسٍ - ﵃ - قَالَا: لَمَّا نَزَلَ بِرَسُولِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةً عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ كَشَفَهَا عَنْ وَجْهِهِ، فَقَالَ","vol":"19","page":582},{"text":"وَهْوَ كَذَلِكَ: «لَعْنَةُ اللَّهِ عَلَى اليَهُودِ وَالنَّصَارَى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ». يُحَذِّرُ مَا صَنَعُوا. [انظر: ٤٣٥، ٤٣٦ - مسلم: ٥٣١ - فتح: ٦/ ٤٩٤]\n\n٣٤٥٥ - حَدَّثَنِى مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ فُرَاتٍ الْقَزَّازِ قَالَ: سَمِعْتُ أَبَا حَازِمٍ قَالَ: قَاعَدْتُ أَبَا هُرَيْرَةَ خَمْسَ سِنِينَ، فَسَمِعْتُهُ يُحَدِّثُ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِيٌّ خَلَفَهُ نَبِيٌّ، وَإِنَّهُ لَا نَبِيَّ بَعْدِي، وَسَيَكُونُ خُلَفَاءُ فَيَكْثُرُونَ\" قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: فُوا بِبَيْعَةِ الأَوَّلِ فَالأَوَّلِ، أَعْطُوهُمْ حَقَّهُمْ، فَإِنَّ اللهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ». [مسلم: ١٨٤٢ - فتح: ٦/ ٤٩٥]\n\n٣٤٥٦ - حَدَّثَنَا سَعِيدُ بْنُ أَبِى مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِى سَعِيدٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَتَتَّبِعُنَّ سَنَنَ مَنْ قَبْلَكُمْ شِبْرًا بِشِبْرٍ، وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ سَلَكُوا جُحْرَ ضَبٍّ لَسَلَكْتُمُوهُ». قُلْنَا: يَا رَسُولَ اللهِ، الْيَهُودَ وَالنَّصَارَى؟ قَالَ: «فَمَنْ؟!». [٧٣٢٠ - مسلم: ٢٦٦٩ - فتح: ٦/ ٤٩٥]\n\n٣٤٥٧ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا خَالِدٌ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: ذَكَرُوا النَّارَ وَالنَّاقُوسَ، فَذَكَرُوا الْيَهُودَ وَالنَّصَارَى، فَأُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ وَأَنْ يُوتِرَ الإِقَامَةَ. [انظر: ٦٣٠ - مسلم: ٣٧٨ - فتح: ٦/ ٤٩٥]\n\n٣٤٥٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - كَانَتْ تَكْرَهُ أَنْ يَجْعَلَ يَدَهُ فِي خَاصِرَتِهِ وَتَقُولُ: إِنَّ اليَهُودَ تَفْعَلُهُ. تَابَعَهُ شُعْبَةُ عَنِ الأَعْمَشِ. [فتح: ٦/ ٤٩٥]\n\n٣٤٥٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «إِنَّمَا أَجَلُكُمْ فِي أَجَلِ مَنْ خَلَا مِنَ الأُمَمِ مَا بَيْنَ صَلَاةِ العَصْرِ إِلَى مَغْرِبِ الشَّمْسِ، وَإِنَّمَا مَثَلُكُمْ وَمَثَلُ الْيَهُودِ وَالنَّصَارَى كَرَجُلٍ اسْتَعْمَلَ عُمَّالًا، فَقَالَ: مَنْ يَعْمَلُ لِي إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ قِيرَاطٍ؟ فَعَمِلَتِ اليَهُودُ إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ قِيرَاطٍ، ثُمَّ قَالَ: مَنْ يَعْمَلُ لِي مِنْ نِصْفِ النَّهَارِ إِلَى صَلَاةِ الْعَصْرِ عَلَى قِيرَاطٍ قِيرَاطٍ؟ فَعَمِلَتِ","vol":"19","page":583},{"text":"النَّصَارَى مِنْ نِصْفِ النَّهَارِ إِلَى صَلَاةِ العَصْرِ، عَلَى قِيرَاطٍ قِيرَاطٍ، ثُمَّ قَالَ: مَنْ يَعْمَلُ لِى مِنْ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ؟ أَلَا فَأَنْتُمُ الَّذِينَ يَعْمَلُونَ مِنْ صَلَاةِ الْعَصْرِ إِلَى مَغْرِبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ، أَلَا لَكُمُ الأَجْرُ مَرَّتَيْنِ، فَغَضِبَتِ الْيَهُودُ وَالنَّصَارَى، فَقَالُوا: نَحْنُ أَكْثَرُ عَمَلًا وَأَقَلُّ عَطَاءً، قَالَ اللهُ: هَلْ ظَلَمْتُكُمْ مِنْ حَقِّكُمْ شَيْئًا؟ قَالُوا لَا. قَالَ: فَإِنَّهُ فَضْلِي أُعْطِيهِ مَنْ شِئْتُ». [انظر: ٥٥٧ - فتح: ٦/ ٤٩٥]\n\n٣٤٦٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: قَاتَلَ اللهُ فُلَانًا، أَلَمْ يَعْلَمْ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ، فَجَمَّلُوهَا فَبَاعُوهَا؟».\nتَابَعَهُ جَابِرٌ وَأَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٢٢٣ - مسلم: ١٥٨٢ - فتح: ٦/ ٤٩٦]\n\n٣٤٦١ - حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، أَخْبَرَنَا الأَوْزَاعِيُّ، حَدَّثَنَا حَسَّانُ بْنُ عَطِيَّةَ عَنْ أَبِي كَبْشَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو أَنَّ النَّبِيَّ - ﷺ - قَالَ: «بَلِّغُوا عَنِّي وَلَوْ آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ، وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ». [فتح: ٦/ ٤٩٦]\n\n٣٤٦٢ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، إِنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ اليَهُودَ وَالنَّصَارَى لَا يَصْبُغُونَ، فَخَالِفُوهُمْ». [٥٨٩٩ - مسلم: ٢١٠٣ - فتح: ٦/ ٤٩٦]\n\n٣٤٦٣ - حَدَّثَنِي مُحَمَّدٌ قَالَ: حَدَّثَنِي حَجَّاجٌ، حَدَّثَنَا جَرِيرٌ، عَنِ الحَسَنِ، حَدَّثَنَا جُنْدُبُ بْنُ عَبْدِ اللهِ فِي هَذَا المَسْجِدِ، وَمَا نَسِينَا مُنْذُ حَدَّثَنَا، وَمَا نَخْشَى أَنْ يَكُونَ جُنْدُبٌ كَذَبَ عَلَى رَسُولِ اللهِ - ﷺ -، قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كَانَ فِيمَنْ كَانَ قَبْلَكُمْ رَجُلٌ بِهِ جُرْحٌ، فَجَزِعَ فَأَخَذَ سِكِّينًا فَحَزَّ بِهَا يَدَهُ، فَمَا رَقَأَ الدَّمُ حَتَّى مَاتَ، قَالَ اللهُ تَعَالَى بَادَرَنِي عَبْدِي بِنَفْسِهِ، حَرَّمْتُ عَلَيْهِ الجَنَّةَ». [انظر: ١٣٦٤ - مسلم: ١١٣ - فتح: ٦/ ٤٩٦]","vol":"19","page":584},{"text":"ذكر فيه ستة عشر حديثًا:\nأحدها: وهو يجمع ثلاثة أحاديث:\nأخرجه من حديث أبي عوانة عن عَبْدِ المَلِكِ، عَنْ رِبْعِيِّ قَالَ عُقْبَةُ بْنُ عَمْرٍو لِحُذَيْفَةَ: أَلَا تُحَدِّثنا مَا سَمِعْتَ مِنْ رَسُولِ الله - ﷺ -؟ قَالَ: \"إِنَّ مَعَ الدَّجَّالِ إِذَا خَرَجَ مَاءً وَنَارًا، فَأَمّا الذِي يَرى النَّاسُ أَنَّهَا النَّارُ فَمَاءٌ بَارِدٌ، وَأَمَّا الذِي يَرى النَّاسُ أَنَّهُ مَاءٌ بَارِدٌ فَنَار تُحْرِقُ، فَمَنْ أَدْرَكَ مِنْكُمْ فَلْيَقَعْ فِي الذِي يَرى أَنَّهَا النَار، فَإِنَّهُ عَذْبٌ بَارِدٌ\".\nقَالَ حُذَيْفَةُ: وَسَمِعْتُهُ يَقُولُ: \"إِنَّ رَجُلًا كَانَ فِيمَنْ كَانَ قَبْلَكُمْ أَتَاهُ المَلَكُ لِيَقْبِضَ رُوحَهُ، فَقِيلَ لَهُ: هَلْ عَمِلْتَ مِنْ خَيْرٍ؟ .. فذكره، وفيه: \"وَأتَجَاوَزُ عَنِ المُعْسِرِ\".\nفَقَالَ: وَسَمِعْتُهُ يَقُولُ: \"إِنَّ رَجُلًا حَضَرَهُ المَوْتُ .. \" الحديث.\nوفيه: \"فَاذْرُوهُ فِي اليَمِّ\"، وفي آخره: قَالَ عُقْبَةُ بْنُ عَمْرٍو: وَأَنَا سَمِعْتُهُ يَقُولُ ذَلكَ، وَكَانَ نَبَّاشًا.\nإذا علمت ذلك فالكلام عليها من وجوه:\nأحدها:\nقول عقبة: (وأنا سمعته) ينبغي أن يعود على الأحاديث الثلاثة، وقد صرح بذلك البخاري في الاستقراض (^١) في الحديث الثاني، وفي كتاب الفتن (^٢) في الثالث، ويأتي الثالث في الغار (^٣) والرقاق (^٤).\n_________\n(^١) سلف برقم (٢٣٩١) باب حسن التقاضي.\n(^٢) سيأتي برقم (٧١٣٠) باب ذكر الدجال. والذي ذكره المصنف في الفتن الحديث الأول وليس الثالث.\n(^٣) سيأتي برقم (٣٤٧٩).\n(^٤) سيأتي برقم (٦٤٨٠) باب الخوف من الله.","vol":"19","page":585},{"text":"وخرّج البخاري الأخير من حديث أبي سعيد وأبي هريرة (^١) ﵄ وفي رواية: \"لعلي أضلُّ الله\" (^٢).\nثانيها:\nاعترض بعضهم فقال: \"مدخل لهذِه الأحاديث في الترجمة، فأخطأ، فإن الثاني والثالث ظاهر فيه.\nواعلم أن البخاري رواه عن موسى بن إسماعيل، عن أبي عوانة، وهو الصواب كما قال أبو ذر، لا كما وقع في بعض نسخه: حدثنا مسدد (^٣). ووقع في كلام الجياني: أنه ساقه أولًا بكماله عن مسدد ثم ساق الخلاف في لفظة من المتن عن موسى (^٤)، والذي رأيناه في الأصول ما ذكرناه سياقة واحدة لا كما قاله، فتنبه له.\nثالثها:\nالرجل في الحديث الثالث لم يكن منكرًا للبعث وإنما هو جاهل وظن أن هذا ينفعه. يدل عليه قوله آخره: \"من خشيتك فغفر الله له\"، وقيل: إنه كان في زمن الفترة حكاه الخطابي (^٥)، وذكر ابن قتيبة في كتابه \"مختلف الحديث\" أن بعضهم قال: إن هذا الحديث يبطله القرآن لأن هذا الرجل كافر والله لا يغفر لكافر، ونحن نقول: إن قوله: \"أضل الله\" بمعنى أفوت الله، قال تعالى ﴿لَا يَضِلُّ رَبِّي\n_________\n(^١) حديث أبي سعيد سيأتي برقم (٣٤٧٨) أما حديث أبي هريرة سيأتي برقم (٣٤٨١).\n(^٢) رواها أحمد ٤/ ٤٤٧ عن أبي قزعة عن حكيم بن معاوية عن أبيه. قال الهيثمي في \"المجمع\" ١٠/ ٣٢٠: رجال أحمد ثقات.\n(^٣) انظر هامش اليونينية ٤/ ١٧٦ رقم (٣٤٧٩) ط دار طوق النجاه.\n(^٤) \"تقييد المهمل وتمييز المشكل\" ٢/ ٦٥٩ - ٦٦٠.\n(^٥) \"أعلام الحديث\" ٣/ ١٥٦٥.","vol":"19","page":586},{"text":"وَلَا يَنسَى﴾ أي: لا يفوت ربي، وهذا رجل مؤمن بالله مقر به خائف منه، إلا أنه جهل صفة من صفاته فغفر الله له بمعرفته ومخافته من عذابه، وقد يغلط في بعض الصفات قوم من المسلمين ولا يحكم عليهم بالنار (^١).\nوقال ابن الجوزي: جهله صفة من صفات الله كفر إلا أنه كان يغتفر في ذلك الزمان، إلى أن نزل قوله تعالى: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾، أو يحمل على أنه من شدة جزعه وخوفه قال هذا كما قال ذلك الرجل: \"اللهم أنت عبدي وأنا ربك\" (^٢).\nقلت: جاء في رواية (^٣): \"إن قدر\" (^٤) بمعنى: ضيق قال تعالى: ﴿وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ﴾ أي: ضيق وهو موضح لما تقدم.\nقال ابن الجوزي: أو يكون (قدر) بمعنا: قدر -مشددة- في سابق علمه أن يعذبني ليعذبني، ذلك أو يحمل على أنه مثبت للصانع لم تبلغه دعوة الأنبياء فلا يؤاخذ بذلك، وأجاب ابن عقيل من الحنابلة -بعد أن أبدى سؤالًا-: أن هذا إخبار عما سيجري له في القيامة.\nرابعها:\nوقع هنا أنه يخرج معه الماء والنار، وفي حديث آخر الجنة بدل الماء (^٥)، فيجوز -والله أعلم- أن يكون عبر عنها به، ويجوز أن يكونا معه، يؤيده ما في \"صحيح مسلم\" من حديث حذيفة: \"أنا أعلم بما\n_________\n(^١) \"تأويل مختلف الحديث\" ص ١٨٦.\n(^٢) لم أقف على كلام ابن الجوزي، والحديث رواه مسلم (٢٧٤٧) من حديث أنس بن مالك. كتاب التوبة، باب: في الحض على التوبة والفرح بها.\n(^٣) ورد في هامش الأصل: لعله: في اللغة، أو في لغة.\n(^٤) رواها أبو يعلى ٩/ ٤٢ (٥١٠٥).\n(^٥) سلف برقم (٣٣٣٨) باب قوله تعالى: ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ﴾.","vol":"19","page":587},{"text":"مع الدجال منه، معه نهران يجريان أحدهما رأي العين ماء أبيض والآخر رأي العين نار تأجج\" (^١)، وفي رواية أن معه جنتين أيضًا، ويجوز أن يقال فيهما جنة ونار.\nوالمحدثون أجروه على ظاهره، وقيل: هو تمثيل وقد قطع الله معذرة من يتبعه بأن كتب بين عينيه كافر، يقرؤه كل مؤمن كاتب وغيره. والعذب: الماء الطيب.\nفصل:\nفي البخاري من حديث ابن عمر - ﵄ - أنه أعور العين اليمنى (^٢)، وفي مسلم حديث حذيفة أنه أعور العين اليسرى وأنه ممسوح العين عليها ظفرة غليظة، وفيه أنه جفال الشعر (^٣).\nولابن أبي شيبة: أنه أجلى الجبهة ممسوح اليسرى عريض النحر فيه اندفاع (^٤)، وفي لفظ: أعور جعد هجان (^٥) أقمر، كأن رأسه غضة شجرة (^٦).\nوروى أبو عمر من حديث سمرة بن جندب مرفوعًا: \"الدجال أعور عين الشمال وأنه يبرئ الاكمه والأبرص ويحيي الموتى\" (^٧) وفي \"البعث\" للبيهقي عن ابن عباس مرفوعًا: \"الدجال هجان أزهر كأن رأسه أصلة\"\n_________\n(^١) \"صحيح مسلم\" (٢٩٣٤) كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته.\n(^٢) سلف برقم (٣٤٣٩) باب قول الله: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾.\n(^٣) مسلم برقم (٢٩٣٤).\n(^٤) \"المصنف\" ٧/ ٤٨٨ (٣٧٤٤٧)، وعنده: فيه دمامة.\n(^٥) ورد في هامش الأصل: الهجان: الأبيض.\n(^٦) المصدر السابق ٧/ ٤٩٠ (٣٧٤٥٩).\n(^٧) \"التمهيد\" ١٤/ ١٩٣.","vol":"19","page":588},{"text":"يعني: الأفعى وعن مجاهد قال: الدجال كنيته: أبو يوسف، ولأبي داود الطيالسي من حديث أبي بن كعب: \"إحدى عينيه كأنها زجاجة خضراء\" (^١)، وفي كتاب نعيم بن حماد، عن شريح بن عبيد: أنه مطموسة عينه ليست بناتئة ولا حجراء (^٢).\nوعن رجل له صحبة قال: إن رأسه من ورائه حبكا (^٣).\nوعن عبادة مرفوعًا: \"وقصير أفحج جعد أعور\".\nوعن أنس: أعور العين الشمال (^٤). وعن ابن عمر: إحدى عينيه مطموسة والأخرى ممزوجة بالدم كأنها الزهرة (^٥).\nوقال عبد الله بن عمرو: هو إزب الذراعين، قصير البنان، ممسوح القفا (^٦).\nوقال جبير بن نفير وشريح بن عبيد والمقدام وعمرو بن الأسود وكثير بن مرة: الدجال ليس هو بإنسان إنما هو شيطان في بعض جزائر اليمن موثق بسبعين حلقة لا يعلم من أوثقه، سليمان أو غيره؟ فإذا كان أول ظهوره فك الله عنه في كل عام حلقة، فإذا برز أتته أتان عرض ما بين أذنيها أربعون ذراعًا بذراع الجبار، وذلك فرسخ للراكب المحث، فيضع على ظهرها منبرًا من نحاس، ويقعد عليه فتبايعه قبائل\n_________\n(^١) \"مسند الطيالسي\" ١/ ٤٣٩ (٥٤٦).\n(^٢) كذا بالأصل وفي كتاب \"الفتن\" لنعيم بن حماد: حجرا.\n(^٣) ورد في هامش الأصل ما نصه: الحبك أي: شعر رأسه متكسر من الجعودة، وفي رواية: محبك، وهو بمعناه.\n(^٤) \"الفتن\" ٢/ ٥١٨.\n(^٥) هذا الأحاديث رواها نعيم بن حماد في \"الفتن\" ٢/ ٥١٨ - ٥١٩ (١٤٤٨، ١٤٤٩، ١٤٥٤، ١٤٥٥).\n(^٦) المصدر السابق ٢/ ٥٣٩ (١٥١٩).","vol":"19","page":589},{"text":"الجن، ويخرجون له كنوز الأرض (^١).\nوفي \"صحيح ابن حبان\" من حديث سمرة: \"كأن عينه عين أبي تحيي (^٢)، شيخ من الأنصار بينه وبين حجرة عائشة خشبة، وإنه متى يخرج يزعم أنه الله، من آمن به وصدقه فليس ينفعه عمل صالح من عمل سلف، وإنه سيظهر على الأرض كلها إلا على الحرم وبيت المقدس، وإنه يسوق الناس إلى بيت المقدس فيحاصرون حصارًا شديدًا\" (^٣).\nفصل:\nفي كتاب \"العجائب\" لابن وصيف يقال: إن الدجال من ولد شق الكاهن، ويقال: بل هو الدجال بعينه أنظره الله وهو محبوس في بعض الجزائر، ويقال: كانت أم شق جنيّة، عشقت أباه فأولدها الدجال وكان مشوها مبذولًا، واسمه: حوس، وكان إبليس يعمل له العجائب، فلما كان سليمان دعاه فلم يجبه فحبسه في جزيرة في البحر وأنه ملك ديار، وكان بلد الجن، وكان مجلسه في قبة بوادي برهوت، وكان يحجون إليه.\nوقيل: إنه لم يتزوج وكانوا يرون فوقا قبته نارًا مضيئة.\nوقال كعب -فيما ذكره نعيم-: إنه بشر ولدته امرأة بقوص (من أرض مصر) (^٤)، يكون بين مولده ومخرجه ثلاثون سنة.\n_________\n(^١) المصدر السابق ٢/ ٥٤١ (١٥٢٥).\n(^٢) قال ابن حجر في \"الإصابة\" ٤/ ٢٦: بكسر المثناة وسكون الحاء المهملة وفتح التحتانية.\n(^٣) \"صحيح ابن حبان\" ٧/ ١٠٢.\n(^٤) ساقطة من الأصل.","vol":"19","page":590},{"text":"ولم ينزل شأنه في التوراة ولا في الإنجيل، ولكن ذكر في كتب الأنبياء: فيتوجه نحو المشرق فينزل عند باب دمشق الشرقي، ثم يلتمس فلا يقدر عليه، تم يرى عند المنارة التي عند نهر الكسوة، ثم يطلب فلا يدرى أين سلك؟ فينسى ذكره، ثم يأتي المشرق فيظهر ويعدل، ثم يعطى الخلافة فيستخلف -وذلك عند خروج المسيح - ﵇ - ويبرئ الأكمه والأبرص، ثم يظهر السحر ويدعي النبوة، فيتفرق الناس عنه ويفارقه أهل الشام، فيأتي الأمم يستمدهم على أهل الشام، وينزل نهر أبي فطرس فيأمره أن يسيل إليه فيسيل، ثم يأمره أن يرجع فيرجع إلى مكانه، ثم يأمره أن ييبس فييبس، ويأمر جبل نور وجبل زيتا أن ينتطحا فينتطحا، ويأمر الريح أن تثير سحابًا من البحر فيمطر الأرض وينبت، ويأمر إبليس جنوده بأن يظهروا له الكنوز، ومعه قبيل من الجن يشبهون أنفسهم بموتى الناس، ويخوض البحر في اليوم ثلاث خوضات فلا يبلغ حقويه، ويأتيه ملكان فيقول: أنا الرب فيقول أحدهما: كذبت ويقول الآخر لصاحبه: صدقت.\nوصفة اللعين: أفحج، أصهب، مختلف الحلق، مطموس العين اليمنى، إحدى يديه أطول من الآخرى، يغمس الطويلة منهما في البحر فيبلغ قعره فيخرج من الحيتان ما يشاء، يسير أقصى الأرض وأدناها في يوم، بين خطويه مد بصره، تسخر له الجبال والأنهار والسحاب، يقول للجبل بيده: تنح عن الطريق فيتنحى، ويدرك زرعه في يومه، معه جنة خضراء ونار حمراء وجبل من خبز ويظهر عند عالية مرة، وعند باب دمشق مرة، وعند نهر أبي فطرس مرة (^١).\n_________\n(^١) هذا الكلام ذكره نعيم بن حماد في \"الفتن\" ٢/ ٥٤١ - ٥٤٢ (١٥٢٦).","vol":"19","page":591},{"text":"فصل:\nروى نعيم أيضًا من حديث ابن لهيعة، عن عبد الوهاب بن حسين، عن محمد بن ثابت، (عن أبيه، عن الحارث) (^١) عن عبد الله مرفوعًا: \"بين أذني حماره أربعون ذراعًا\".\nوقال ابن مسعود - ﵁ -: أذن حماره تظل (سبعين) (^٢) ألفًا (^٣) وفي لفظ: (أذن الدجال) بدل ذلك. \"وخطوة حماره مسيرة ثلاثة أيام، يخوض البحر على حماره كما يخوض أحدكم الساقية يقول: أنا رب العالمين وهذِه الشمس تجري بإذني أفتريدون أن أحبسها لكم؟ فيحبسها حتى يجعل اليوم كالشهر والجمعة، ثم يقول: أتريدون أن أسيرها لكم؟ فيجعل اليوم كالساعة، وتأتيه المرأة فتقول: يا رب أحي لي أبي وأخي وزوجي حتى إنها لتعانق الشيطان وينكحها وبيوتهم مملوءة شياطين، ومعه جبل من مرق وعراق اللحم حار لا يبرد، واليسع ينذر الناس، ويقول: هذا المسيح الكذاب لعنه الله، فاحذروه، ويعطيه الله من السرعة والخفة ما لا يلحقه الدجال، فإذا قال: أنا رب العالمين قال له إلياس: كذبت، ويقول (اليسع) (^٤): صدق إلياس، ويرسل الله ميكال إلى مكة وجبريل إلى المدينة يمنعانه منها، فإذا رآهما ولى هاربًا، فيصيح صيحة فيخرج إليه من المدينة كل منافق ومنافقة\" (^٥).\nفصل:\nصح كما سيأتي أيضًا: أنه لا يدخل مكة والمدينة.\n_________\n(^١) ليست في الأصل.\n(^٢) في \"الفتن\" لنعيم بن حماد: سبعين ٢/ ٥٤٨.\n(^٣) المصدر السابق ٢/ ٥٤٨ (١٥٤٠).\n(^٤) في الأصل: إلياس اليسع.\n(^٥) \"الفتن\" لنعيم بن حماد ٢/ ٥٤٣ (١٥٢٧).","vol":"19","page":592},{"text":"وفي \"تاريخ حران\" لأبي الثناء حماد، عن كعب قال: في الكتب المنزلة، أن حران لا يقدر عليها الدجال إنما يشرف عليها من جبل جسمي ويرسل عسكره إليها فترتفع في الهواء قبل مصيرهم إليها.\nوللطبري من حديث عبد الله بن عمرو: أن الدجال لا يدخل بيت المقدس، وعثد الطحاوي: ومسجد الطور (^١) فإن الملائكة تطرده عن هذِه المواضع (^٢).\nفصل:\nصح من حديث النواس بن سمعان: \"لبثه في الأرض أربعون يومًا، يوم كسنة ويوم كشهر ويوم كجمعة وسائر أيامه كأيامكم\"، قلنا يا رسول الله ذلك اليوم (الذي) (^٣) كسنة أتكفينا فيه صلاة يوم؟ قال: \"اقدروا له قدره وإسراعه في الأرض كالغيث استدبرته الريح\" (^٤).\nفصل:\nروى الترمذي وقال: حسن غريب من حديث أبي عبيدة بن الجراح مرفوعًا: \"لعل الدجال يدركه بعض من رآني أو سمع كلامي\"،\n_________\n(^١) \"تحفة الأخيار بترتب مشكل الآثار\" ٩/ ٤٠٦.\n(^٢) ورد في هامش الأصل ما نصه: في \"مسند أحمد\" من حديث جنادة بن أبي أمية، عن رجل من الأنصار: أنه لا يأتي أربعة مساجد: الكعبة ومسجد الرسول والمسجد الأقصى والطور. ثم رأيته فيه بإسناد آخر؛ عن جنادة قال: ذهبت أنا ورجل من الأنصار إلى رجل من أصحاب النبي - ﷺ - فذكر حديثًا عن الدجال، وفيه: أنه لا يقرب أربعة مساجد، فذكرها. ثم ذكر لإسناده إلا جنادة نحوه، بإسناد .. آخر.\n(^٣) ساقطة من الأصل.\n(^٤) رواه مسلم (٢٩٣٧) كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفته وما معه.","vol":"19","page":593},{"text":"قالوا: يا رسول الله، كيف قلوبنا يومئذ؟ قال: \"مثلها -يعني: اليوم- أو خير\" (^١).\nوروى أيضًا وقال: حسن غريب من حديث الصديق - ﵁ -: حدثنا (^٢) رسول الله: \"إن الدجال يخرج من أرض بالمشرق يقال لها: خراسان يتبعه قوم كأن وجوههم المجان المطرقة\" (^٣). وروى الطبراني في أكبر معاجمه من حديث تميم الداري مرفوعًا: \"يخرج الدجال من أصبهان من قرية يقال لها: رستقاباذ\" (^٤).\nورواه أيضًا في \"الأوسط\" من حديث أبي الأشهب، عن الشعبي، عن فاطمة بنت قيس، وقال: لم يروه عن أبي الأشهب إلا سيف بن مسكين، تفرد به أبو عبيدة عبد الوارث بن إبراهيم شيخنا (^٥). وعند ابن ماجه: \"يخرج من قرية يقال لها: اليهودية، وهو عظيم الخلقة، طويل القامة، جسيم، عينه اليمنى كأنها لم تخلق والأخرى ممزوجة بالدم\" (^٦).\n_________\n(^١) الترمذي رقم (٢٢٣٤) كتاب الفتن، باب ما جاء في الدجال. والحديث ضعفه الألباني في \"ضعيف الترمذي\" (٣٨٩).\n(^٢) في الأصل: نا. والمثبت من مصادر التخريج.\n(^٣) الترمذي (٢٢٣٧) والحديث صححه الألباني في \"صحيح الجامع\" (٣٤٠٤).\n(^٤) \"المعجم الكبير\" ٢/ ٥٤ (١٢٧٠). قال الهيثمي في \"المجمع\" ٧/ ٣٣٩: فيه: سيف بن مسكين، وهو ضعيف جدًا.\n(^٥) \"المعجم \"الأوسط\" ٥/ ١٢٤ - ١٢٦ (٤٨٥٩). قال الهيثمي في \"المجمع\" ٧/ ٣٣٩: رواه الطبراني في \"الكبير\" و\"الأوسط\" في حديثها الطويل، وفيه: سيف بن سكين وهو ضعيف جدًّا.\n(^٦) لم أجد سياق هذا الحديث في \"سنن ابن ماجه\".","vol":"19","page":594},{"text":"وفي كتاب نعيم بن حماد عن أبي أمامة - ﵁ - مرفوعًا: \"يخرج الدجال من خلة بين الشام والعراق\" (^١) وقال أبو هريرة: يخرج من قرية بالعراق (^٢)، وقال الصديق: يخرج من مرو بين يهود تيماء (^٣).\nوقال يحيى بن سعيد العطار، عن سليمان بن عيسى: بلغني أنه يخرج من جزيرة أصبهان في البحر يقال لها: ماطولة (^٤).\nوقال عبد الله بن عمرو: يخرج من كوشا (^٥)، ونقله التاريخي (^٦) عن ابن مسعود أيضًا (^٧).\nوقال أبو سعيد الخدري: مع الدجال امرأة تسمى طيبة لا يؤم قرية إلا سبقته إليها تقول: هذا الدجال داخل عليكم فاحذوره (^٨).\nوهذا الاختلاف في موضع خروجه يحمل على ما أسلفناه أنه يخرج مرة بعد أخرى، وأما مرو وأصبهان وشبههما فشيء واحد؛ لأنه تارة عبر بالإقليم وتارة بالبلد وتارة بالمكان، فلا اختلاف.\nفصل:\nروى أبو القاسم البغوي من حديث محمد بن عبد الوهاب، عن حشرج بن نباتة، عن سعيد بن جمهان، عن سفينة يرفعه: \"الدجال\n_________\n(^١) \"الفتن\" ٢/ ٥٣٠ (١٤٩١).\n(^٢) المصدر السابق ٢/ ٥٣٠ (١٤٩٤).\n(^٣) المصدر السابق ٢/ ٥٣٠ (١٤٩٥) وفيه: من يهوديتها.\n(^٤) المصدر السابق ٢/ ٥٣٣ (١٥٠٩).\n(^٥) المصدر السابق ٢/ ٥٣٢. كذا في النسخ: كوشا وفي مصدر التخريج: كوثى.\n(^٦) لعله أبو بكر محمد بن عبد الملك التاريخي السراج. ولقب بالتاريخي؛ لأنه كان يهتم بجمع التواريخ. انظر \"تاريخ بغداد\" للخطيب البغدادي ٢/ ٣٤٨.\n(^٧) المصدر السابق ٢/ ٥٣١ (١٥٠٠).\n(^٨) المصدر السابق ٢/ ٥٢٠ (١٤٥٧).","vol":"19","page":595},{"text":"أعور العين اليسرى وبعينه اليمنى ظفرة غليظة معه ملكان يشبهان نبيين، لو شئت لسميتهما بأسمائهما وأسماء آبائهما\" (^١) قلت: قد سلف أن جبريل وميكائيل يمنعانه من مكة والمدينة، وقال ابن برجان في \"إرشاده\": الذي يغلب على ظني أن أحدهما المسيح والآخر نبينا، وفي الحديث: \"أن أمه تلده وهي منبوذة في قبرها\" (^٢).\nفصل:\nقد أسلفنا اختلاف الناس أنه هل هوابن صياد أم لا، وفي \"المشكل\" للطحاوي لما قال عمر: يا رسول الله دعني أقتله: \"إن يكن إياه فلمست بصاحبه إنما صاحبه عيسى وإلا يكن هو فليس لك أن تقتل رجلًا من أهل العهد\" (^٣). وهو صريح في أنه كان من أهل العهد فلا يحتاج أن يذكر احتمالًا.\nوعن ظاهر هذا الشك جوابان:\nأحدهما: حمله على أن ذلك كان قبل إعلامه أنه هو.\nالثاني: أن هذِه العبارة تستعمل في اليقين والقطع وكلامه لعمر خرج مخرج الشك ليصرفه عن قتله.\n_________\n(^١) \"معجم الصحاح\" ٣/ ٢٥٤. قال ابن كثير في \"النهاية في الفتن\" ١/ ١٣٨ - ١٣٩: إسناده لا بأس به ولكن في متنه غرابة ونكارة.\n(^٢) أخرجه الطبراني في \"المعجم الأوسط\" ٥/ ٢١٤ من طريق عثمان بن عبد الرحمن، عن عبد الله بن طاوس، عن أبيه، عن أبي هريرة وقال: لم يرو هذا الحديث عن ابن طاوس إلا عثمان بن عبد الرحمن الجمحي.\nوقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢: رواه الطبراني في \"الأوسط\" وفيه عثمان بن عبد الرحمن الجمحي قال البخاري: مجهول.\n(^٣) \"تحفة الأخيار بترتيب مشكل الآثار\" ٩/ ٤٠٠ (٦٧٥٦).","vol":"19","page":596},{"text":"وإن وقع الشك في أمره أنه الدجال الذي يقتله ابن مريم فلم يقع شك أنه أحد الدجالين الذين أنذر بهم الشارع، وكذلك لم ينكر على عمر - ﵁ - يمينه أن ابن صياد الدجال، نبه عليه المهلب.\nفصل:\nسيأتي عند البخاري من حديث أبي سعيد - ﵁ - \"يأتي الدجال وهو مُحرَّم عليه أن يدخل أنقاب المدينة فيخرج إليه يومئذ (رجل) (^١) هو خير الناس -أو من خيرهم- فيقول: أشهد أنك الدجال الذي حدثنا رسول الله - ﷺ - حديثه\" وفيه: أنه يقتله ثم يحييه، وأخرجه مسلم أيضًا، وفي آخره: \"فيقذف به في النار وإنما ألقي في الجنة\".\nقال - ﷺ -: \"هذا أعظم الناس شهادة عند رب العالمين\". قال أبو إسحاق السبيعي (^٢): يقال إن هذا الرجل هو الخضر (^٣).\nوأخذ ابن القطان من قوله: \"أشهد أنك الدجال الذي حدثنا رسول الله - ﷺ - حديثه\" أن حدثنا ليست صريحة في الاتصال (^٤)؛ لأن هذا الرجل لم ير النبي ولا سمع منه بحال، وأغفل أنه الخضر وإذا كان هو فيرد ما ذكره.\n_________\n(^١) ساقطة من الأصل.\n(^٢) ورد في هامش الأصل: قال النووي: إن أبا إسحاق هذا هو إبراهيم بن محمد بن سفيان راوي مسلم، وما قاله شيخنا قاله أيضًا القرطبي في \"تذكرته\"، وكأن شيخي قلده في ذلك فيحرر هل قاله بهذا أو هذا؟ .. بالأهواز .. والله أعلم.\n(^٣) البخاري (١٨٨٢) أبواب فضائل المدينة، باب: \"يدخل الدجال المدينة ومسلم (٢٩٣٨) كتاب الفتن، باب: ذكر الدجال.\n(^٤) \"الوهم والإيهام\" ٢/ ٣٧٩ - ٣٨٠.","vol":"19","page":597},{"text":"فصل:\nسلف في الحج: أنه لا يدخل المدينة رعب الدجال (^١) ويجمع بينه وبين قوله: (ترجف المدينة ثلاث رجفات) بأن رجفاتها ليست من رعبه ولا خوفه وإنما ترجف لمن يتشوف إليه من المنافقين فيخرجهم أهل المدينة إذ ذاك.\nفصل:\nلا يقال الذي قتل الرجل وإحيائه أن الآية وقلب الأعيان تعطى لأكذب الخلق وأعظمهم فتنة؛ لأن هذا من أعيان الفتنة لمن عاينه، والإخبار لمن أبصره إذ هو مشوه الخدق لا يقدر على إصلاح نفسه فكيف غيره؟ ولهذا إن ذلك لم يستمر له في قتل غيره وحياته.\nفصل:\nمذهب أهل السنة والجماعة: الإيمان بالدجال وأن خروجه حق خلافًا لمن أنكر أمره من الخوارج وبعض المعتزلة، ووافق السُنّيين على إتيانه بعض الجهمية، وغيرهم لكن زعموا أن ما عنده مخاريق وحيل قال: إذ لو كانت صحيحة لكان ذلك إلباسًا للكاذب بالصادق وحينئذ لا يكون فرق بين النبي والمتنبي ورده القرطبي وقال: إنه هذيان لا يلتفت إليه (^٢).\nفإن هذا إنما كان يلزم أن لو كان الدجال يدعي النبوة وليس كذلك، فإنه إنما ادعى الإلهية، وقد أسلفنا خلاف هذا وأنه ادعى النبوة.\nوقد قال ابن صياد: -إن كان إياه-: أتشهد أني رسول الله؟\n_________\n(^١) سلف برقم (١٨٧٩) من حديث أبي بكرة - ﵁ -\n(^٢) \"المفهم\" ٧/ ٢٦٧.","vol":"19","page":598},{"text":"وسيأتي في البخاري عن المغيرة قلت: يا رسول الله يقولون: إن معه جبل خبز ونهر ماء؟! قال: \"هو أهون على الله من ذلك\" (^١)، وفي بعض الروايات: \"فيخيل إليهم\". وقد أسلفنا من طريق مسلم عن حذيفة أنه - ﷺ - قال: \"أنا أعلم بما مع الدجال، معه نهران يجريان\" (^٢) فالشارع علم حقيقة ذلك بخلافه هو فإنه قد لُبّس عليه وهو ما رجحه البيهقي. وقد أسلفنا ما روي أنه كان ساحرًا. وقد قيل: إن السحر من باب التخييل لا الحقيقة.\nوقد قال تعال: ﴿سَحَرُوا أَعْيُنَ النَّاسِ﴾ وذكر عبد الرزاق عن معمر، عن الزهري، عن سالم، عن أبيه قال: لقيت ابن صياد وإذا عينه قد طفت وهي خارجة فقلت: أنشدك بالله متى طفيت عينك؟ قال: لا أدري والرحمن، فقلت: كذبت لا تدري وهي في رأسك؟! قال: فمسحها ونخر ثلاثًا (^٣). والفرق بين النبي والمتنبي: أن المعجزة لا تظهر على يد المتنبي بخلاف النبي إذ لو كان كذلك للزم منه انقلاب دليل الصدق مع دليل الكذب وهو محال (^٤).\nفصل:\nتأول بعضهم قوله فيما مضى: \"مكتوب بين عينيه كافر\" فقال: معناه ما ثبت من سمته وشواهد عجزه وظهور نقصه.\nولو كان على ظاهره وحقيقته لاستوى في إدراك ذلك المؤمن والكافر، وهو عدول وتحريف عن حقيقة الحديث من غير موجب\n_________\n(^١) البخاري (٧١٢٢) كتاب الفتن، باب: ذكر الدجال.\n(^٢) مسلم رقم (٢٩٣٤) كتاب الفتن، باب ذكر الدجال وصفته.\n(^٣) \"المصنف\" ١١/ ٣٩٦ (٢٠٨٣٢).\n(^٤) انظر \"المفهم\" ٧/ ٢٦٩.","vol":"19","page":599},{"text":"لذلك كما نبه عليه القرطبي، وما ذكره من لزوم المساواة بين المؤمن والكافر من إدراكه؛ لأن نفس الحديث يبينه وهو قوله: \"كل مؤمن\" فكأنه قال: وأما الكافر فلا يقرؤه ويصرف عن قراءة سطور كفره ورمزه، وذلك أنه انصرف عن إدراك عوره وشواهد عجزه من كونه جسيمًا وراكبًا على حمار؛ فلأن يقصره عن قراءة ما بين عينيه بطريق الأولى (^١).\nفصل:\nأُشكل على جماعة اختلاف رواية عماه هل هو في اليمنى أو في اليسرى، فقال ابن عبد البر: حديث مالك اليمنى أصح من اليسرى من جهة الإسناد (^٢)، وأباه ابن دحية فقال: كلها صحيحة، وجمع القاضي عياض: بأن كل واحدة من عينيه عوارء من وجهٍ ما، إذ العور في كل شيء العيب، والكلمة العوراء: هي المعيبة، فالواحدة العوراء بالحقيقة وهي التي وصفت في الحديث بأنها ليست بحجراء ولا ناتئة وممسوحة ومطموسة وطافئة على رواية الهمز، والأخرى عوراء لعيبها اللازم لها لكونها جاحظة، أو كأنها كوكب دري، أو كونها عنبة طافية بغير همز، فكل واحدة منهما يصح فيها الوصف بالعور بحقيقة العرف والاستعمال بمعنى، أو بمعنى العور الأصلي (^٣).\nوحاصله -كما قال القرطبي- أن كل واحدة من عيني الدجال عوراء إحداهما بما أصابها حتى ذهب إدراكها، والثانية عوراء بأصل خلقها معيبة.\n_________\n(^١) \"المفهم\" ٧/ ٢٦٨ - ٢٦٩.\n(^٢) \"التمهيد\" ١١/ ١٩٣.\n(^٣) \"إكمال المعلم\" ٨/ ٤٧٨.","vol":"19","page":600},{"text":"ولكن يبعد هذا التأويل أن كل واحدة من العينين قد جاء وصفها في الرواية بمثل ما وصفت به الأخرى من العور (^١).\nوقال أبو عبد الله: ما تأوله القاضي صحيح وأن العور في العينين مختلف -كما بين في الروايات- فإن قوله: كأنها لم تخلق هو بمعنى الرواية الأخرى مطموس ممسوخ العين ليست بناتئة ولا جحراء، ووصف الآخرى بالمزج بالدم وذلك عيب لاسيما مع وصفها بالظفرة الغليظة التي عليها وهي جلدة غليظة تغشى البصر، وعلى هذا فقد يكون العور في العينين سواء؛ لأن الظفرة مع غلظها تمنع من الإدراك فلا تبصر شيئًا فيكون الدجال على هذا أو قريبًا منه إلا أنه جاء ذكر الظفرة في اليمنى في حديث سفينة (^٢)، وفي اليسرى في حديث سمرة (^٣) وهو يحتمل أن تكون كل عين عليها ظفرة، وفي حديث حذيفة \"ممسوخ العين عليها ظفرة\" (^٤)، وإذا كانت الممسوخة المطموسة عليها ظفرة فالتي ليست كذلك أولى، فتتفق الأحاديث.\n_________\n(^١) \"المفهم\" ٧/ ٢٧٥.\n(^٢) رواه أحمد ٥/ ٢٢١ - ٢٢٢، والطبراني ٧/ ٩٨ (٦٤٤٥) وأبو القاسم البغوي في \"معجم الصحابة\" ٣/ ٢٥٤. قال ابن كثير في \"النهاية في الفتن\" ١/ ١٣٨ - ١٣٩: إسناده لا بأس به ولكن في متنه غرابة ونكارة. وقال الهيثمي في \"المجمع\" ٧/ ٣٤٠: رجاله ثقات، وفي بعضهم كلامًا لا يضر.\n(^٣) رواه أحمد ٥/ ١٣ والطبراني في \"الكبير\" ٧/ ٢٢٠ (٦٩١٨) (٦٩١٩) من طرق عن قتادة، عن الحسن البصري، عن سمرة بن جندب قال الهيثمي في \"مجمع الزوائد\" ٧/ ٣٣٦: رواه الطبراني وأحمد ورجاله رجال الصحيح.\nوقال الألباني في \"قصة المسيح الدجال\" ص ٩٧: إسناده صحيح لولا عنعنة الحسن البصري.\n(^٤) سبق تخريجه.","vol":"19","page":601},{"text":"والظفرة. قيل فيها: إنها لحمة تنبت عند المآقي كالعلقة وقيدت في بعض الروايات بضم الظاء وسكون الفاء وليس بشيء، كما قال ابن دحية.\nويجوز أن يراد باليمنى واليسرى بالنسبة إلى الرائي لا إلى الدجال، فهذا جمع آخر.\nفصل:\nفتنة الدجال من نحو فتنة أهل المحشر بالصورة الهائلة التي يأتيهم فيقول: أنا ربكم فيقول المؤمنون: نعوذ بالله منك، ذكره القرطبي (^١).\nفصل:\nروى علي بن معبد، عن ابن مسعود - ﵁ - قال: إذا خرج الدجال فالناس ثلاث فرق فرقة تقاتله، وفرقة تفر منه، وفرقة تشافعه، فمن تحرز منه في رأس جبل أربعين ليلة أتاه رزقه، وأكثر من يشافعه أصحاب العيال يقولون: إنا لنعرف ضلالته ولكن لا نستطيع أن نترك عيالنا فمن فعل ذلك كان منه (^٢). وروى الطبري عن أبي أمامة مرفوعًا: \"إنه يخرج فيقول إنه نبي، ثم يثني فيقول: أنا ربكم، فمن ابتلي به فليقرأ عليه فواتح سورة الكهف وليتفل في وجهه فإنه لا يعدو ذلك\" (^٣).\n_________\n(^١) انظر \"التذكرة\" لأبي عبد الله القرطبي ص ٧٥٠ - ٧٥١.\n(^٢) لم أقف عليه بهذا السند والمتن ولكن وجدته عند نعيم بن حماد في \"الفتن\" ٢/ ٥٣٥ عن أبي الزعراء، عن ابن مسعود بلفظ مقارب. وهو في \"السنن الواردة في الفتن\" لأبي عمرو الداني ص ٣٠٤ - ٣٠٥: عن أبي مجلز. اهـ.\n(^٣) لم أهتد إليه عند الطبري لكن رواه ابن ماجه (٤٠٧٧)، والطبراني في \"الكبير\" ٨/ ١٤٦ من حديث طويل اختصره المصنف في هذا الموضع. قال الألباني \"قصة المسيح الدجال\" ص ٥٦ - ٥٩ ص ٤٧ - ٤٩، هذا إسناد ضعيف لكن الحديث غالبه صحيح فقد جاء مفرقا في أحاديث إلا قليلًا منه. اهـ. بتصرف.","vol":"19","page":602},{"text":"ومن حديث شهر عن أسماء قلت: يا رسول الله ما يكفي المؤمن من الطعام عند خروجه؟ قال: \"يكفيه بما يكفي أهل السماء التسبيح والتقديس\" (^١).\nفصل:\nفي (العلامات) (^٢) قبل خروجه ذكر نعيم من حديث أبي أمامة مرفوعًا: \"بين الملحمة وفتح القسطنطينية ست سنين، ويخرج الدجال في السنة السابعة\" (^٣).\nوعن أبي هريرة: \"يكون قبل خروج الدجال سنون خداعة يكذب فيها الصادق ويصدق فيها الكاذب، ويؤتمن فيها الخائن ويخون فيها الأمين، ويتكلم فيها الرويبضة الوضيع من الناس\" (^٤).\nوعن معاذ: \"الملحمة العظمى وفتح القسطنطينية وخروج الدجال في سبعة أشهر\" (^٥).\n_________\n(^١) رواه أحمد ٦/ ٤٥٥ - ٤٥٦. وذكره الهيثمي في \"المجمع\" ٧/ ٣٤٥ وقال: فيه شهر بن حوشب وفيه ضعف وقد وثق. وقال الألباني في \"المشكاة\" ٣/ ١٥١٦ (٥٤٩١): فيه شهر بن حوشب وهو ضعيف.\n(^٢) في الأصل: الغيلانيات.\n(^٣) \"الفتن\" ٢/ ٥٢٢ (١٤٦٢) عن عبد الله بن بسر ولم أجده عن أبي أمامة. قال الألباني في \"المشكاة\" ٣/ ١٤٩٤ عقب حديث عبد الله بن بسر: إسناده ضعيف.\n(^٤) \"الفتن\" ٢/ ٥٢٣ (١٤٧٠) ورواه ابن ماجه (٤٠٤٢) وأحمد ٢/ ٢٩١ والحديث صححه الألباني في \"الصحيحة\" (١٨٨٧).\n(^٥) \"الفتن\" ٢/ ٥٢٤ (١٤٧٤) ورواه أبو داود (٤٢٩٥) والترمذي (٢٢٣٨)، وابن ماجه (٤٠٩٢) من طريق الوليد بن سفيان بن أبي مريم عن يزيد بن قطيب السكوني عن أبي بحرية -أو عبد الله بن قيس- عن معاذ بن جبل قال الترمذي: وهذا حديث حسن غريب لا نعرفه إلا من هذا الوجه.\nقال الألباني في \"المشكاة\" ٣/ ١٤٩٤ (٥٤٢٥): إسناده ضعيف.","vol":"19","page":603},{"text":"وعن عمير بن هانئ (^١) مرفوعًا: \"إذا صار الناس إلى فسطاطين: فسطاط إيمان لا نفاق فيه، وفسطاط نفاق لا إيمان فيه، فإذا هما اجتمعا فانتظر الدجال اليوم أو غدًا\" (^٢).\nوقال حذيفة بن اليمان - ﵄ -: \"تكون غزوة في البحر، من غزاها استغنى ثم يستصعب البحر بعد الغزو ست سنين كما كان، ثم يستصعب ستًّا فذلك ثمان عشرة سنة، ثم يخرج الدجال\" (^٣).\nوعن تبيع: \"بين يدي الدجال ثلاث علامات، ثلاث سنين جوع، وتغيض الأنهار، ويصفرُّ الريحان، وتنزف العيون، وتنتقل مذحج وهمدان من العراق حتى ينزلوا قنسرين وحلب، فعدوا الدجال غاديًا في دركم أو رائحًا\" (^٤).\n_________\n(^١) في الأصل: عبيد بن هانئ. ولعل الصواب ما أثبتناه. وعمير بن هانئ العنسي -بسكون النون ومهملتين- أبو الوليد الدمشقي. ثقة، من كبار الطبقة الرابعة. أدرك ثلاثين من أصحاب النبي - ﷺ - قتل سنة سبع وعشرين ومائة، وقيل قبل ذلك. انظر \"التاريخ الكبير\" ٦/ ٥٣٥، \"تهذيب الكمال\" ٢٢/ ٣٨٨.\n(^٢) \"الفتن\" ٢/ ٥٢٦ (١٤٨٣). والحديث رواه أبو داود (٤٢٤٢) وأحمد ٢/ ١٣٣ والحاكم ٤/ ٤٦٦ - ٤٦٧ وأبو نعيم في \"الحلية\" ٥/ ١٥٨ من طريق أبي المغيرة، ثنا عبد الله بن سالم، عن العلاء بن عتبة عن عمير بن هانئ عن عبد الله بن عمر قال: كنا عند رسول الله - ﷺ - قعودا نذكر الفتن .. الحديث قال الحاكم: صحيح الإسناد ووافقه الذهبي. وقال أبو نعيم: غريب من حديث عمير والعلاء، لم نكتبه مرفوعا إلا من حديث عبد الله بن سالم وذكره الألباني في \"الصحيحة\" (٩٧٤) وقال: وهذا إسناد صحيح. وقال أبو حاتم فيما نقله عنه ابنه في \"العلل\" ٢/ ٤١٦: روى هذا الحديث ابن جابر عن عمير بن هانئ، عن النبي مرسلا. والحديث عندي ليس بصحيح كأنه موضوع. اهـ.\n(^٣) \"الفتن\" ٢/ ٥٢٤ (١٤٧١).\n(^٤) \"الفتن\" ٢/ ٥٢٤ (١٤٧٣).","vol":"19","page":604},{"text":"وعن كعب قال: \"يخرج الدجال في سنة ثمانين\" (^١).\nوعن أرطأة قال: \"تفتح القسطنطينية ثم يأتيهم الخبر بخروج الدجال، فيكون باطلًا، ثم يقيمون ثلث سُبع سابوع، فتمسك السماء في تلك السنة ثلث قطرها، وفي الثانية ثلثيها، وفي الثالثة تمسك قطرها أجمع، فلا يبقى ذو ظفر ولا ناب إلا هلك، ويقع الموت حتى لا يبقى من كل سبعين عشرة، ويهرب الناس إلى جبال الجوف إلى أنطاكية، وتهب ريح شرقية لا باردة ولا حارة تهدم صنم إسكندرية وتقلع زيتون المغرب والشام من أصولها، وتيبس الفرات والعيون والأنهار، وتنسى مواقيت الأيام والشهور والأهلة (^٢).\nوعن أبي الدرداء نحوه (^٣)، وإمساك القطر في كل سنة الثلث روي مرفوعًا من حديث أسماء بنت يزيد الأنصارية (^٤).\nوعن إبراهيم بن أبي (حبلة) (^٥): كان يقال: بين يدي خروج الدجال يولد ببيسان من سبط لاوي بن يعقوب في جسده تمثال السلاح؛ السيف والترس والنيزك والسكين (^٦).\n_________\n(^١) المصدر السابق ٢/ ٥٢٥ (١٤٧٩).\n(^٢) المصدر السابق ٢/ ٥٢٧ (١٤٨٥).\n(^٣) المصدر السابق ٢/ ٥٢٨ (١٤٨٧).\n(^٤) المصدر السابق ٢/ ٥٢٦ (١٤٨١).\n(^٥) ورد في هامش الأصل: لعله: عبلة، فإني لا أعرف أحدًا يقال له إبراهيم بن أبي حبلة. والله أعلم.\n[قلت: جاء في مطبوع \"الفتن\" ٢/ ٥٢٦ عبلة، وهو الصواب].\n(^٦) المصدر السابق ٢/ ٥٢٦ (١٤٨٢).","vol":"19","page":605},{"text":"فصل:\nالدجال يطلق لغة على وجوه عشرة جمعها ابن دحية:\nأحدها: الكذاب، وجمعه: دجالون ودجاجلة في التكسير.\nثانيها: من الدجل وهو طلبي البعير بالقطران، سمي بذلك؛ لأنه يغطي الخلق بكذبه وسحره كما يغطي الرجل جرب بعيره بالدجالة وهي القطران يهبأ به البعير، واسمه إذا فعل به ذلك الدجل، قاله الأصمعي.\nثالثها: لضربه نواحي الأرض وقطعها، يقال: دجل الرجل إذا فعل ذلك.\nرابعها: التغطية، قال ابن دريد: كل شبيء غطيته فقد دجلته، ومنه سميت دجلة لانتشارها على الأرض وتغطية ما فاضت عليه (^١)، قلت: هذا عين الثاني.\nالخامس: لقطعه الأرض إذ يطأ جميعها إلا المستثنى، والدجالة: الرفقة العظيمة، قلت: هذا هو الثالث.\nالسادس: لأنه يغر الناس بشره كما يقال: لطخني فلان بشره، وهو يرجع إلى الثاني.\nالسابع: المخرق.\nالثامن: المموه، قاله ثعلب، يقال: سيف مموه إذا طلبي بالذهب، ويرجع إلى السادس.\nالتاسع: الدجال: ماء الذهب الذي يطلى به الشيء فيحسن وباطنه خزف أو عود، سمي الدجال بذلك؛ لأنه يحسن الباطل، وهو يرجع لما قبله.\n_________\n(^١) \"جمهرة اللغة\" ١/ ٤٤٩.","vol":"19","page":606},{"text":"العاشر: الدجال فرند السيف، يريد جوهره (^١).\nفصل:\nذكر البخاري آخر كتاب الفتن: فيه أبو هريرة وابن عباس - ﵁ - (^٢) وكأنه يريد بحديث أبي هريرة ما أخرجه أبو داود الطيالسي (^٣)، وبحديث ابن عباس ما أخرجه ابن أبي شيبة (^٤).\nوقد أطلنا الكلام على الدجال وأغنى عن إعادته إن شاء الله فيما يأتي بعد.\nفصل:\nوأما حديث حذيفة الثاني فقوله فيه: \"كنت أبايع الناس وأجازيهم\"، قيل: معناه: أعاوضهم، آخذ منهم وأعطيهم.\nقال ابن التين: وليس كذلك وإنما معناه: وأتجازاهم وأتقاضاهم، تقول العرب: تجازيت ديني عليه. أي: تقاضيته. وأما المجازاة فقال ابن فارس: قال بعضهم جازيته جزاء إذا قابلته على فعله القبيح بمثله بكسر الجيم (^٥).\nوعند الخطابي المجازي: المتقاضي (^٦)، وغيره قال: المتجازي: المتقاضي (^٧)، وبخط الدمياطي وأجازيهم صوابه أتجازاهم: أتقاضاهم.\n_________\n(^١) هذا الكلام ذكره القرطبي في \"التذكرة\" ص ٧٤٤ - ٧٤٥.\n(^٢) بعد حديث (٧١٣١) باب ذكر الدجال.\n(^٣) \"مسند الطيالسي\" ٤/ ٨٦ - ٨٧ (٢٤٤٥).\n(^٤) \"المصنف\" ٧/ ٤٨٩ (٣٧٤٥٥).\n(^٥) \"مقاييس اللغة\" ١/ ٤٥٤.\n(^٦) \"أعلام الحديث\" ٣/ ١٥٦٥، وعنده: المتجازي.\n(^٧) قاله أبو عبيد القاسم بن سلام في \"غريب الحديث\" ١/ ٤٣.","vol":"19","page":607},{"text":"فصل:\nوأما حديثه الثالث فقوله: \"فامتحشت\" روي بضم التاء وفتحها أي: احترقت ذكره الخطابي (^١). وقال ابن فارس: المحش: إحراق النار الجلد. قال: وامتحش الجلد: احترق (^٢). وذكر ابن السكيت أمحشه الحر وامتحش غضبًا إذا احترق (^٣).\nوقوله: (\"يومًا راحًا\")، أي: ذا ريح كقولك: رجل مال، أي: ذو مال، وقيل: الكثير الريح، ويقال للموضع الذي تخترقه الرياح: مروحة.\nوقوله: (\"فاذروه في اليم\") اليم: البحر، قال ابن قتيبة: بالسريانية (^٤). وقال الهروي: هو البحر الذي يقال له: إساف، وفيه غرق فرعون.\nوقوله: \"فاذروه\" قال ابن التين: هو بوصل الألف يقال: ذرا الشيء: سقط، وذريته: طيرته وأذهبته. قال: وأما أذروه: ارموه فهو بقطع الألف رباعي، يقال: أذريت الرجل عن مرتبته أي: رميته وأذرت العين دمعها، والأول أبين في معنى الحديث؛ لأن التطيير والإذهاب أشبه بمعنى الحديث من الإلقاء؛ لأن فيه معونة لنسف الريح إياه.\nالحديث الرابع والخامس:\nحديث عائشة وابن عباس - ﵄ -: لَمَّا نَزَلَ بِرَسُولِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةً عَلَى وَجْهِهِ ..\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٦٥.\n(^٢) \"مجمل اللغة\" ٤/ ٨٢٤\n(^٣) \"إصلاح المنطق\" ص ٢٧٩ - ٢٨٠.\n(^٤) \"غريب الحديث\" ٢/ ٣٤٢.","vol":"19","page":608},{"text":"الحديث سلف في الصلاة في باب الصلاة في البيعة (^١)، ومعنى طلق: ظل، والخميصة: كساء أسود معلم فإن لم يكن معلمًا فليس بخميصة ويكون من خز أو صوف، وقد سلف.\nالحديث السادس:\nحديث أبي هريرة - ﵁ - عن رسول الله - ﷺ - قالَ: \"كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمُ الأنبِيَاءُ، كلَّمَا هَلَكَ نَبِي خَلَفَهُ نَبِيٌّ، وَإِنَّهُ لَا نَبِيَّ بَعْدِي، وَسَيَكُونُ خُلَفَاءُ فَيَكْثُرُونَ\". قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: \"فُوا بِبَيْعَةِ الأَوَّلِ فَالأَوَّلِ، أَعْطُوهُمْ حَقَّهُمْ، فَإِنَّ اللهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ\".\nهذا الحديث أخرجه مسلم أيضًا (^٢) والسياسة: القيام على الشيء والتعهد له بما يصلحه، وقوله: (\"فوا\")، وهو من وفى يفي، ويقال: أوفى يوفي بمعناه.\nوقوله: (\"أعطوهم حقهم\") يعني: السمع والطاعة والنصيحة والذب عنهم نفسًا وعرضًا وشبهها، وفيه: جواز قول: هلك، تبعًا للقرآن، وذلك أن بني إسرائيل كانوا إذا ظهر فيهم فساد وشبهه بعث الله لهم نبيًّا يقيم لهم أمرهم ويزيل ما غيروه وبدلوه من أحكام التوراة، فلم يزل أمرهم كذلك إلى أن قتلوا يحيى وزكريا، فقطع الله ملكهم وبدد شملهم إلى زمن عيسى ونبينا، فكذبوهما فباءوا بغضب على غضب وللكافرين عذاب مهين، وهو في الدنيا ضرب الجزية ولزوم الصغار والذلة ولعذاب الآخرة أشق، ولما كان نبينا آخر الأنبياء بعثًا وكتابه لا يقبل التغيير؛ لأن الله تولى كلامه جعل علماء\n_________\n(^١) سلف برقم (٣٤٥، ٤٣٦).\n(^٢) مسلم (١٨٤٢) كتاب: الإمارة، باب: وجوب الوفاء ببيعة الخلفاء الأول فالأول.","vol":"19","page":609},{"text":"أمته قائمين ببيان مشكله وحفظ أحكامه وحدوده كما روي: \"علماء أمتي كأنبياء بني إسرائيل\" (^١) فاكتفى بعلمائها عما كان من توالي الأنبياء عندهم.\nوقوله: (\"لا نبي بعدي\")، هو عام في الأنبياء والرسل؛ لأن الرسالة من لازمها النبوة، تؤيده رواية الترمذي: \"لا نبي بعدي ولا رسول\" (^٢).\nوقوله: (\"وسيكون بعدي خلفاء\")، قال ابن خالويه في كتاب \"ليس\": الخليفة من استخلفته، فإن لم تستخلفه وجلس في مكانك بعدك فهو خالفة، فمن هذا يقال لأبي بكر - ﵁ -: خالفة رسول الله ولا يقال: خليفة. قال: وقد قال له رجل: يا خليفة رسول الله، فقال: لست (خليفته) (^٣) إنما أنا خالفة، وهو غريب منه لا يسلم له.\nوقوله: (\"فيكثرون\")، هو بالمثلثة وصحفه بعضهم بالباء الموحدة كأنه من إكبار قبيح فعلهم، وفيه: معجزة ظاهرة بإخباره عن الغيب، فقد بويع لابن الزبير بالخلافة، وبويع لعبد الملك بالشام، وبويع لشبيب وقطري في زمن واحد، وبعدهم بنو العباس بالعراق، وبنو مروان بالأندلس، وبنو عبيد بمصر، وبنو عبد المؤمن بالمغرب.\n_________\n(^١) ذكره السخاوي في \"المقاصد الحسنة\" (٧٠٢) والسيوطي في \"الدرر المنتثرة\" (٢٩٤) والعجلوني في \"كشف الخفاء\" (١٧٤٤) والشوكاني في \"الفوائد المجموعة\" ص ٢٨٦ (٤٧) والألباني في \"الضعيفة\" (٤٦٦) واتفقوا على أنه لا أصل له. اهـ.\n(^٢) الترمذي (٢٢٧٢) بلفظ: \"لا رسول بعدي ولا نبي\" وصححه الألباني في \"صحيح الجامع\" (١٦٣١).\n(^٣) في الأصل: خليفة.","vol":"19","page":610},{"text":"وقوله: (\"فوا بييعة الأول\")، معناه إذا بويع لخليفة بعد خليفة فبيعة الأول صحيحة يجب الوفاء بها وبيعة الثاني باطلة يحرم الوفاء بها، سواء عقدوا للثاني عالمين بعقد الأول أو جاهلين، وسواء كانا في بلدين أو بلد، وأحدهما في بلد الإمام المتفضل والآخر في غيره، هذا هو الصواب. وقيل: لمن عقدت له في بلد الإمام، وقيل: يقرع بينهما، وهما فاسدان، ولم يبين في هذِه الرواية حكم الثاني، وهو مبين في\nرواية أخرجا: \"فاضربوا عنقه\" (^١) وفي أخرجا: \"فاضربوه بالسيف كائنًا من كان\" (^٢) وهذا مجمع عليه عند تعاقب الأقطار كما أفاده القرطبي (^٣).\nالحديث السابع:\nحديث أبي سعيد الخدري - ﵁سعد بن مالك بن سنان- أنه - ﵇ - قال: \"لَتَتَّبعُنَّ سَنَنَ مَنْ قَبْلَكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ سَلَكُوا جُحْرَ ضَبٍّ لَسَلَكْتُمُوهُ\". قُلْنَا: يَا رَسُولَ الله، اليَهُودَ وَالنَّصَارى؟ قَالَ: \"فَمَنْ؟! \".\nهذا من الأحاديث المقطوعة في مسلم (^٤)؛ لأنه قال في كتاب (القدر) (^٥): وحدثني عدة من أصحابنا عن سعيد بن أبي مريم، الذي أخرجه البخاري عنه به، ووصله عنه راوي كتابه إبراهيم بن سفيان،\n_________\n(^١) رواها مسلم (١٨٤٤) كتاب الإمارة، باب وجوب الوفاء ببيعة الخلفاء الأول فالأول.\n(^٢) مسلم برقم (١٨٥٢) كتاب الامارة، باب حكم من فرق أمر المسلمين وهو مجتمع.\n(^٣) \"المفهم\" ٤/ ٤٩.\n(^٤) مسلم (٢٦٦٩) كتاب: العلم، باب: اتباع سنن اليهود والنصارى.\n(^٥) لم أجده في كتاب: القدر، وإنما، في كتاب العلم برقم (٢٦٦٩).","vol":"19","page":611},{"text":"فقال: حدثنا محمد بن يحيى (^١)، ثنا ابن أبي مريم به.\nوالسنن -بفتح السين-: السبيل والمنهاج، والضب قال الخليل في كتاب \"العين\": كنيته أبو حسل، وهو دويبة تشبه الورل تأكله الأعراب، والأنثى شبة، وتقول العرب: هو قاضي الطير والبهائم يقولون: اجتمعت إليه أول ما خلق الإنسان فوصفوه له فقال الضب: تصفون خلقًا ينزل الطير من السماء ويخرج الحوت من الماء، فمن كان له جناح فليطر ومن كان ذا مخلب فليحتفر (^٢).\nالحديث الثامن:\nحديث أبي قلابة عن أنس - ﵁ -: ذَكَرُوا النَّارَ وَالنَّاقُوسَ، فَذَكَرُوا اليَهُودَ وَالنَّصَارى، فَأُمِرَ بِلَالٌ أَنْ يَشْفَعَ الأَذَانَ، وَأَنْ يُوتِرَ الإِقَامَةَ. وقد سلف (^٣).\nوهو حجة لمشهور مذهب مالك أن الإقامة كلها وتر خلافًا للشافعي (^٤)، ويجاب بأن المراد الغالب.\nالحديث التاسع:\nحديث الأعمش، عن أبي الضحى مسلم بن صبيح العطار، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - كَانَتْ تَكْرَهُ أَنْ يَجْعَلَ يَدَهُ فِي خَاصِرَتِهِ، وَتَقُولُ: إِنَّ اليَهُودَ تَفْعَلُهُ. تَابَعَهُ شُعْبَةُ، عَنِ الأَعْمَشِ.\n_________\n(^١) ورد في هامش الأصل: محمد بن يحيى هو الذهلي، كذا نسبه الرشيد العطار في \"غررة\" ثم قال: ولعل البخاري أحد العدة الذي سمع منهم مسلم هذا الحديث ولم يسمهم والله أعلم.\n(^٢) \"العين\" ٣/ ١٣٩.\n(^٣) سلف برقم (٦٠٣) كتاب الأذان، باب: بدء الأذان.\n(^٤) انظر \"الاستذكار\" ٤/ ١٣، \"روضة الطالبين\" ١/ ١٩٨ - ١٩٩.","vol":"19","page":612},{"text":"وقد سلف حكمه في الصلاة، وهو أيضًا فعل الجبابرة، ويقال: هو استراحة أهل النار.\nالحديث العاشر:\nحديث ابن عمر - ﵄ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"إِنَّمَا أَجَلُكُمْ فِي أَجَلِ مَنْ خَلَا مِنَ الأُمَمِ مَا بَيْنَ صَلَاةِ العَصْرِ إِلَى مَغْرِبِ الشَّمْسِ .. \" الحديث تقدم في الصلاة (^١).\nالحديث الحادي عشر وتالياه:\nحديث ابن عباس قَالَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: قَاتَلَ اللهُ فُلَانًا، أَلَمْ يَعْلَمْ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَعَنَ اللهُ اليَهُودَ، حُرِّمَتْ عَلَيْهِمِ الشُّحُومُ، فَجَملُوهَا فَبَاعُوهَا؟ \".\nتَابَعَهُ جَابِرٌ وَأَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -.\n(تقدمت هذِه الثلاثة في البيع) (^٢) (^٣) ومعنى \"جملوها\": أذابوها ويقال: أجملوها بمعنى واحد (^٤).\nوفيه دليل أن ما حرم أكله حرم بيعه، وقال ابن وهب: يجوز بيع زيت الفأر إذا بيَّن وهو عنده حرام أكله.\n_________\n(^١) سلف برقم (٥٥٧) كتاب مواقيت الصلاة، باب: من أدرك ركعة من العصر قبل الغروب.\n(^٢) سلف حديث ابن عباس برقم (٢٢٢٣) كتاب البيوع باب: لا يذاب شحم الميتة ولا يباع ودكه، وكذلك حديث أبي هريرة سلف برقم (٢٢٢٤) أما حديث جابر فسلف برقم (٢٢٣٦) باب: بيع الميتة والأصنام.\n(^٣) من (ص ١).\n(^٤) قالة الجوهري في \"الصحاح\" ٤/ ١٦٦٢ مادة جمل.","vol":"19","page":613},{"text":"الحديث الرابع عشر:\nحديث حسان بن عطية عَنْ أَبِي كَبْشَةَ، عَنْ عَبْدِ الله بْنِ عَمْرٍو أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"بَلِّغُوا عَنِّي وَلَو آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ، وَمَنْ كذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدهُ مِنَ النَّارِ\".\nهذا الحديث أعني حديث: \"ومن كذب على متعمدًا .. \" إلى آخره سلف في كتاب العلم من طرق (^١). ولما ذكر الطرقي الحديث المذكور قال: وفي الباب عن علي والزبير وسعيد بن زيد وأبي هريرة وأنس والمغيرة وسمرة وابن مسعود وأبي سعيد، وكأنه أراد ما ذكرناه، وأخرجه مسلم من حديث أبي سعيد الخدري بلفظ: \"لا تكتبوا عني، ومن كتب عني غير القرآن فليمحه، وحدثوا عن بني إسرائيل ولا حرج\" (^٢).\nفصل:\nوأبو كبشة هذا سلولي تابعي ثقة، قال أبو حاتم: لا أعلم له مسما (^٣)، وذكره البخاري ومسلم وغير واحد فيمن لا يعرف اسمه (^٤)، وادعى الحاكم في \"مدخله\" أنه البراء بن قيس وتولى رده عبد الغني (^٥).\n_________\n(^١) سلف برقم (١٠٦ - ١١٠) من حديث على والزبير وأنس ومسلمة بن الأكوع وأبي هريرة، باب إثم من كذب على النبي - ﷺ -.\n(^٢) مسلم (٣٠٠٤) كتاب: الزهد، باب: التثبت في الحديث.\n(^٣) \"الجرح والتعديل\" ٩/ ٤٣٠ (٢١٣٣).\n(^٤) ذكره البخاري في \"التاريخ الكبير\" ٩/ ٦٥ (٥٩١)، ومسلم في \"المنفردات والوحدان\" ص ١٠٣ (١٢٤).\n(^٥) \"الأوهام التي في مدخل أبي عبد الله الحاكم\" ص ١٣٣ قال الحافظ عبد الغني: هذا وهم.","vol":"19","page":614},{"text":"والبراء كنيته أبو كيسة بالمثناة تحت، قال ابن ماكولا في باب كبشة بالموحدة: أبو كبشة البراء بن قيس تابعي ومن قال غير ذلك فقد صحف (^١).\nقلت: لكن ذكره بالمثناة تحت النسائي والدولابي (^٢)، ومسلم فرق بينهما فذكر السلولي في الشاميين والبراء في الكوفيين (^٣).\nفصل:\nهذا الحديث أخرجه أحمد أيضًا (^٤) والترمذي وصححه (^٥)، وليس له عنده غيره، وأخرج له أبو داود (^٦) والنسائي حديثًا في حنين (^٧) وليس له عند النسائي غيره.\nفصل:\nاختلف في معناه، فقيل: حدثوا عنهم بما جاء في القرآن أو الحديث الصحيح، وقال مالك: لم أسمع به من ثبت، فأما ما كان من كلام حسن فلا بأس به.\nوقال الأبهري: ما علم في الغالب أنه كذب فلا يجوز الحديث به، وهو معنا قوله: \"ولا حرج\" أي: لا تحدثوا بما يحرج الإنسان، وقيل: معناه لا ضيق عليكم في الحديث عنهم، والأول أصح، وقيل: معناه أنه يجوز أن يتحدث عنهم على البلاغ ثبت أم لا لبعد المسافة بيننا وبينهم،\n_________\n(^١) \"الإكمال\" ٧/ ١٥٧.\n(^٢) \"الكنى والأسماء\" ٢/ ١٧٨.\n(^٣) \"الكنى والأسماء\" (٢٨٤٣، ٢٨٤٤).\n(^٤) \"المسند\" ٢/ ١٥٩.\n(^٥) \"سنن الترمذي\" (٢٦٦٩).\n(^٦) \"سنن أبي داود\" (٢٥٠١).\n(^٧) \"السنن الكبرى\" ٥/ ٢٧٣ (٨٨٧٠).","vol":"19","page":615},{"text":"بخلاف الحديث عن نبينا فلا يجوز أن يحدث به عن بلاغ، ولا يجوز إلا عن الثقة (ولا) (^١) يلزمنا العمل به، ومسافة الزمان متصلة. وذكر ابن الجوزي أن وجهه أنه كان تقدم عنه ما يشبه النهي من قوله لعمر إذ جاء ومعه كلمات من التوراة: \"أمطها عنك\" فخشي - ﷺ - أن يتوهم النهي عن ذكرهم جملة، فأجاز الحديث عنهم، أو يكون معناه ولا يضيق صدر السامع من عجائب ما جرى لهم، فقد كانت فيهم أعاجيب، أو لأنه لما قال: \"حدثوا\" وهي لفظة أمر بين أنه ليس على الوجوب بقوله: \"ولا حرج\" أي: إن لم تحدثوا. أو يكون لما كانت أفعالهم قد يقع فيها ما يتحرز عن ذكره المؤمن أباح التحدث بذلك كقولهم: ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ﴾ و﴿اجْعَلْ لَنَا إِلَهًا﴾ وموسى آدر (^٢)، وشبهها، أو يكون المراد ببني إسرائيل أولاد يعقوب وما فعلوا بيوسف.\nالحديث الخامس عشر:\nحديث جندب - ﵁ -: \"كَانَ فِيمَنْ كَانَ قَبْلَكُمْ رَجُلٌ بِهِ جُرْحٌ .. \" الحديث سلف في الجنائز (^٣)، قال ابن التين: يحتمل أن يكون هذا الرجل كافرًا فحرمت عليه الجنة.\nالحديث السادس عشر:\nوهو الذي قبله حديث أبي هريرة: إِنَّ رَسُولَ الله - ﷺ - قَالَ: \"إِنَّ اليَهُودَ وَالنَّصَار لَا يَصْبُغُونَ، فَخَالِفُوهُمْ\".\n_________\n(^١) في (ص ١): لأنا.\n(^٢) سلف برقم (١٣٦٤) باب: ما جاء في قاتل النفس.\n(^٣) سلف ذلك في حديث أبي هريرة مرفوعًا برقم (٢٧٨) وفيه أن بني إسرائيل قالتك \"والله ما يمنع موسى أن يغتسل معنا إلا أنه آدر .. \" الحديث، والأدرة: نفخة في الخصية. \"النهاية\" ١/ ٣١ مادة: (أدر).","vol":"19","page":616},{"text":"وأخرجه النسائي في الزينة (^١)، يريد: صبغ الشعر، وهو مندوب إليه، وقد اختلف هل كان - ﷺ - يصبغ فقال ابن عمر في \"الموطأ\": أما الصفرة فرأيت رسول الله - ﷺ - يصبغ بها، وأنا أحب أن أصبغ بها (^٢).\nوقيل: كان يصفر لحيته، وقيل: أراد بالصفرة في حديث اين عمر صفرة الثياب، وقيل: صبغ مرة. قال مالك: لم يصبغ - ﷺ - ولا علي ولا أبي بن كعب ولا ابن المسيب ولا السائب بن يزيد ولا ابن شهاب.\nقال مالك: والصبغ بالسواد ما سمعت فيه شيئًا، وغيره من الصبغ أحب إليَّ، والصبغ بالحناء والكتم واسع، قال: والدليل أنه - ﷺ - لم يصبغ أن عائشة قالت: كان أبو بكر يصبغ. فلو كان صبغ لبدأت به (^٣).\nوقيل: إنما تركه لقول رسول الله - ﷺ -: \"تصبغ هذِه من هذِه\" يعني: لحيته من جبهته. وروى عن رسول الله - ﷺ - أنه نهى عن تغيير الشيب (^٤). قيل: أراد بالتغيير ههنا نتفه ولم يثبت.\nوسئل مالك عن نتفه فقال: ما أعلمه حرامًا وتركه أحب إليَّ وذكر مالك أن بعض ولاة المدينة قال له: لم لا تختضب يا أبا عبد الله؟ فقال: لم يبق من ذلك إلا أن أختضب أنا، كان عليٌّ لا يختضب، وذكر أيضًا عن عمر أنه لم يختضب، وخضب أبو بكر وعثمان (^٥).\n_________\n(^١) النسائي ٧/ ١٣٧.\n(^٢) \"الموطأ\" ص ٢٢٠ (٣١).\n(^٣) \"الموطأ\" ص ٥٨٩ (٨).\n(^٤) رواه أبو داود (٤٢٢٢) والنسائي ٨/ ١٤١ من طريق المعتمر عن الركين بن الربيع عن القاسم بن حسان عن عبد الرحمن بن حرملة عن ابن مسعود قال: كان نبي الله يكره عشر خصال … تغيير الشيب .. الحديث.\nقال الألباني في \"المشكاة\" (٤٣٩٧) إسناده ضعيف.\n(^٥) \"الإستذكار\" ٨/ ٤٤٠.","vol":"19","page":617},{"text":"<span data-type='title' id=toc-2325>٥١ - [باب] حَدِيثُ أَبْرَصَ وَأَعْمَى وَأَقْرَعَ [فِي بَنِي إِسْرَائِيلَ]</span>\n٣٤٦٤ - حَدَّثَنِي أَحْمَدُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ -. وَحَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، أَخْبَرَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِى عَمْرَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - حَدَّثَهُ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ ثَلَاثَةً فِي بَنِي إِسْرَائِيلَ: أَبْرَصَ وَأَقْرَعَ وَأَعْمَى بَدَا لِلَّهِ أَنْ يَبْتَلِيَهُمْ، فَبَعَثَ إِلَيْهِمْ مَلَكًا، فَأَتَى الأَبْرَصَ. فَقَالَ: أَيُّ شَىْءٍ أَحَبُّ إِلَيْكَ؟ قَالَ: لَوْنٌ حَسَنٌ، وَجِلْدٌ حَسَنٌ، قَدْ قَذِرَنِي النَّاسُ. -قَالَ:- فَمَسَحَهُ، فَذَهَبَ عَنْهُ، فَأُعْطِيَ لَوْنًا حَسَنًا وَجِلْدًا حَسَنًا. فَقَالَ: أَيُّ الْمَالِ أَحَبُّ إِلَيْكَ؟ قَالَ: الإِبِلُ -أَوْ قَالَ: الْبَقَرُ. هُوَ شَكَّ فِي ذَلِكَ، إِنَّ الأَبْرَصَ وَالأَقْرَعَ، قَالَ أَحَدُهُمَا: الإِبِلُ، وَقَالَ الآخَرُ: الْبَقَرُ -فَأُعْطِيَ نَاقَةً عُشَرَاءَ. فَقَالَ: يُبَارَكُ لَكَ فِيهَا. وَأَتَى الأَقْرَعَ فَقَالَ: أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ؟ قَالَ: شَعَرٌ حَسَنٌ، وَيَذْهَبُ عَنِّي هَذَا، قَدْ قَذِرَنِي النَّاسُ. -قَالَ:- فَمَسَحَهُ فَذَهَبَ، وَأُعْطِيَ شَعَرًا حَسَنًا. قَالَ: فَأَيُّ المَالِ أَحَبُّ إِلَيْكَ؟ -قَالَ: البَقَرُ. قَالَ:- فَأَعْطَاهُ بَقَرَةً حَامِلًا، وَقَالَ: يُبَارَكُ لَكَ فِيهَا. وَأَتَى الأَعْمَى فَقَالَ: أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ؟ قَالَ يَرُدُّ اللهُ إِلَيَّ بَصَرِي، فَأُبْصِرُ بِهِ النَّاسَ -قَالَ:- فَمَسَحَهُ، فَرَدَّ اللهُ إِلَيْهِ بَصَرَهُ. قَالَ: فَأَيُّ الْمَالِ أَحَبُّ إِلَيْكَ؟ قَالَ: الغَنَمُ. فَأَعْطَاهُ شَاةً وَالِدًا، فَأُنْتِجَ هَذَانِ، وَوَلَّدَ هَذَا، فَكَانَ لِهَذَا وَادٍ مِنْ إِبِلٍ، وَلِهَذَا وَادٍ مِنْ بَقَرٍ، وَلِهَذَا وَادٍ مِنَ الْغَنَمِ. ثُمَّ إِنَّهُ أَتَى الأَبْرَصَ فِي صُورَتِهِ وَهَيْئَتِهِ، فَقَالَ: رَجُلٌ مِسْكِينٌ، تَقَطَّعَتْ بِيَ الْحِبَالُ فِي سَفَرِي، فَلَا بَلَاغَ اليَوْمَ إِلاَّ بِاللهِ ثُمَّ بِكَ، أَسْأَلُكَ بِالَّذِى أَعْطَاكَ اللَّوْنَ الحَسَنَ وَالْجِلْدَ الحَسَنَ وَالْمَالَ بَعِيرًا أَتَبَلَّغُ عَلَيْهِ فِي سَفَرِي. فَقَالَ لَهُ: إِنَّ الحُقُوقَ كَثِيرَةٌ. فَقَالَ لَهُ: كَأَنِّي أَعْرِفُكَ، أَلَمْ تَكُنْ أَبْرَصَ يَقْذَرُكَ النَّاسُ فَقِيرًا فَأَعْطَاكَ اللهُ؟ فَقَالَ: لَقَدْ وَرِثْتُ","vol":"19","page":618},{"text":"لِكَابِرٍ عَنْ كَابِرٍ. فَقَالَ: إِنْ كُنْتَ كَاذِبًا فَصَيَّرَكَ اللهُ إِلَى مَا كُنْتَ، وَأَتَى الأَقْرَعَ فِي صُورَتِهِ وَهَيْئَتِهِ، فَقَالَ لَهُ: مِثْلَ مَا قَالَ لِهَذَا، فَرَدَّ عَلَيْهِ مِثْلَ مَا رَدَّ عَلَيْهِ هَذَا، فَقَالَ: إِنْ كُنْتَ كَاذِبًا فَصَيَّرَكَ اللهُ إِلَى مَا كُنْتَ. وَأَتَى الأَعْمَى فِي صُورَتِهِ، فَقَالَ: رَجُلٌ مِسْكِينٌ وَابْنُ سَبِيلٍ وَتَقَطَّعَتْ بِيَ الحِبَالُ فِي سَفَرِي، فَلَا بَلَاغَ الْيَوْمَ إِلاَّ بِاللهِ، ثُمَّ بِكَ أَسْأَلُكَ بِالَّذِي رَدَّ عَلَيْكَ بَصَرَكَ شَاةً أَتَبَلَّغُ بِهَا فِي سَفَرِي. فَقَالَ: قَدْ كُنْتُ أَعْمَى فَرَدَّ اللهُ بَصَرِي، وَفَقِيرًا فَقَدْ أَغْنَانِي، فَخُذْ مَا شِئْتَ، فَوَاللهِ لَا أَجْهَدُكَ اليَوْمَ بِشَيْءٍ أَخَذْتَهُ لِلَّهِ. فَقَالَ: أَمْسِكْ مَالَكَ، فَإِنَّمَا ابْتُلِيتُمْ، فَقَدْ - رَضِيَ اللهُ عَنْكَ - وَسَخِطَ عَلَى صَاحِبَيْكَ». [٦٦٥٣ - مسلم: ٢٩٦٤ - فتح: ٦/ ٥٠٠]\nذكره من طريقين إلى عبد الرحمن بن أبي عمرة أَنَّ أَبَا هُرَيْرَةَ - ﵁ - حَدَّثَهُ أَنَّهُ سَمِعَ رَسُولَ الله - ﷺ - يَقُولُ: \"إِنَّ ثَلَاثَةً فِي بَنِي إِسْرَائِيلَ: أقرع وأَبْرَصَ وَأَعْمَى بَدَا لله أَنْ يَبْتَلِيَهُمْ .. \" فساق الحديث بطوله.\nورواه في أحد طريقيه عن محمد. قال الجياني: لعله الذهلي (^١). وكذا ساقه أبو نعيم من حديث محمد بن يحيى، وعلقه البخاري في الأيمان والنذور فقال: وقال عمرو بن عاصم: ثنا همام به (^٢).\nوأبو عمرة بشير بن عمرو بن محصن بن عتيك بن عمرو بن مبذول بن مالك بن النجار، له صحبة، قتل بصفين مع عليٍّ (^٣) كما سبق.\nومعنى \"بدا لله\": سبق في علم الله، فأراد فعله وإظهاره في الخارج. وقيل: معناه: قضى الله أن يبتليهم. وفي مسلم: \"أراد الله\" (^٤). وقيل:\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٤٥.\n(^٢) سيأتي برقم (٦٦٥٣) باب: لا يقول ما شاء الله وشئت.\n(^٣) \"الاستيعاب\" ٤/ ٢٨٤ (٣١٣٨)، \"أسد الغابة\" ٦/ ٢٣٠ (٦١٢٩)، \"الإصابة\" ٤/ ١٤١، (٨١٤).\n(^٤) \"صحيح مسلم\" (٢٩٦٤) كتاب الزهد والرقائق.","vol":"19","page":619},{"text":"صوابه بدأ الله. قال الخطابي: ومن قال فيه: (بدا لله) غلط؛ لأن البداء على الله غير جائز (^١)؛ لأنه لغة موضوع تغير الأمر عما كان عليه، تقول: بدا لي في هذا الأمر، أي: تغير رأيي عما كان عليه، فليس هو على ظاهره، بل المراد أظهر الله ذلك وأوقعه ولم يزل ذلك في مكنون غيبه مرادًا.\nوقوله: (\"يبتليهم\")، وروي أيضًا \"يبليهم\" بإسقاط التاء المثناة فوق يريد الاختبار\nوقوله: (\"قَذِرني الناس\") هو بكسر الذال المعجمة أي: كرهوني، والأقرع: الذي ذهب شعر رأسه. والناقة العشراء: هي التي أتى على حملها تمام عشرة أشهر من يوم أرسل عليها الفحل وزال عنها اسم المخاض، وقيل: إلى أن تلد وبعدما تضع، وهي من أنفس الإبل.\nوقوله: (\"أعطاه شاة والدًا\") أي: ذات ولد.\nوقوله: (\"فأنتج هذان\")، كذا وقع وهي لغة قليلة، والفصيح عند أهل اللغة: نتجت الناقة -بضم النون- ونتجها أهلها والمعنى أصغر ما تلد عند ولادته، وقال بعضهم: أنتجت الفرس: حملت، فهي نتوج، ولا يقال: منتج (^٢).\nوقوله: (\"تقطعت بي الحبال\") هو بالحاء المهملة. أي: العهود والوسائل فكأنه قال: تقطعت بي الأسباب التي كنت أرجو التوصل بها، ويروى بالجيم (^٣)، ويروى الحيل جمع حيلة وهو صحيح. وقال ابن\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٦٩.\n(^٢) انظز: \"تهذيب اللغة\" ٤/ ٣٥٠٢ مادة نتج.\n(^٣) انظر هامش اليونينية ٨/ ١٣٣ رقم (٦٦٥٣) ط. طوق النجاة\nقال الحافظ ابن حجر في \"الفتح\" ٦/ ٥٠٢: ولبعض رواة البخاري الجبال بالجيم والموحدة وهو تصحيف.","vol":"19","page":620},{"text":"التين: أراد أنك كنت كذا، كقوله: ﴿إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً﴾ الآية، وهذا من المعاريض التي فيها مندوحة عن الكذب وضرب الأمثال للمخاطب ليتعظ.\nوقوله: (\"فلا بلاغ\") أي: لا وصول إلى ما أريد.\nوقوله: (\"لقد ورثت كابرًا عن كابر\") وفي رواية \"لكابر\" (^١) أي: كبيرًا عن كبير في الشرف والعز، حمله بخله على نسيان نعمة الله عليه وعلى الكذب.\nوقوله: (\"فوالله لا أحمدك اليوم بشيء أخذته لله\") أي: لا أحمدك اليوم على ترك شيء أو إبقائه لطيب نفسي بما تأخذه.\nوفي مسلم: \"لا أجهدك\" (^٢) أي: لا أشق عليك بالرد والمنة، يقال: جهدته وأجهدته أي: بلغت مشقته، وقد يكون هنا من الجهد الذي يعيش به المقلُّ، أي: أقلل لك فيما تأخذه، من قوله تعالى: ﴿وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ﴾ كذا رواه الجمهور بجيم وهاء، وعند ابن ماهان بالحاء والميم، ووقع في البخاري بالوجهين، لكن الذي في الأصول ما قدمته، والمشهور في مسلم بالجيم، وهنا بالحاء، وكأن لفظة الترك محذوفة مرادة كما أسلفناه. وفي الحديث ذكر الرجل بما فيه من العيوب وأنه ليس غيبة، وأن النعم إنما تثبت بالشكر وردها إلى المنعم.\nوفيه: أن الصدقة تطفئ غضب الرب -جل وعلا-، وفيه: إكرام الضعفاء والحث على ذلك، والحذر من كسر قلوبهم واحتقارهم.\n_________\n(^١) انظر \"صحيح البخاري\" ٤/ ١٧٢ ط. طوق النجاة.\n(^٢) \"صحيح مسلم\" رقم (٢٩٦٤) كتاب الزهد والرقائق.","vol":"19","page":621},{"text":"<span data-type='title' id=toc-2326>٥٢ - باب ﴿أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ﴾ [الكهف: ٩]</span>\nالكَهْفُ: الفَتْحُ فِي الجَبَلِ، وَالرَّقِيمُ: الكِتَابُ. ﴿مَرْقُومٌ﴾ [المطففين: ٩]: مَكْتُوبٌ مِنَ الرَّقْم ﴿وَرَبَطْنَا عَلَى قُلُوبِهِمْ﴾ [الكهف: ١٤]: أَلْهَمْنَاهُمْ صَبْرًا. ﴿شَطَطًا﴾ [الكهف: ١٤]: إِفْرَاطًا، الوَصِيدُ: الفِنَاءُ وَجَمْعُهُ: وَصَائِدُ وَوُصُدٌ، وَيُقَالُ: الوَصِيدُ: البَابُ ﴿مُؤْصَدَةٌ﴾ [البلد: ٢٠]: مُطْبَقَةٌ، آصَدَ البَابَ وَأَوْصَدَه ﴿بَعَثْنَاهُمْ﴾ [الكهف: ١٩]: أَحْيَيْنَاهُمْ ﴿أَزْكَى﴾ [الكهف: ١٩]: أَكْثَرُ رَيْعًا. فَضَرَبَ اللهُ عَلَى آذَانِهِمْ: فَنَامُوا ﴿رَجْمًا بِالْغَيْبِ﴾ [الكهف: ٢٢]: لَمْ يَسْتَبِنْ. وَقَالَ مُجَاهِدٌ: ﴿تَقْرِضُهُمْ﴾ [الكهف: ١٧]: تَتْرُكُهُمْ. [فتح: ٦/ ٣٠٥]\nالشرح:\nقول مجاهد أخرجه ابن أبي حاتم من حديث ابن أبي نجيح عنه (^١).\nوما ذكره في الكهف هو أحد الأقوال فيه وقيل: الغار، وقيل: الجبل، وفي \"غرر التبيان\" أنه قرب مدينة طرسوس، وكانت قبل تسمى أقسوس. وقيل: بين أيلة وفلسطين، وكان بابه إلى الشمال (^٢).\nوما ذكره في الرقيم مرقوم: مكتوب، يريد مثل قتيل بمعنى مقتول، وقيل: مرقوم بنيت حروفه بعلاماتها من النقط.\nوقال أبو عبيدة وقتادة: هو الوادي الذي فيه الكهف (^٣). وقال أنس:\n_________\n(^١) \"تفسير القرآن العظيم\" ٧/ ٢٣٥٢.\n(^٢) \"غرر التبيان\" ص ٣١٦.\n(^٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٩٤. أما قول قتادة فرواه الطبري في \"تفسيره\" ٨/ ١٨١ (٢٢٨٩٤).","vol":"19","page":622},{"text":"هو الكلب (^١). وقال كعب: هو اسم القرية التي خرجوا منها (^٢). وقال عكرمة: الدواة. وقال السدي: الصخرة (^٣). وقال الفراء: اللوح من رصاص كتبت فيه أسماؤهم وأنسابهم ودينهم وممن هربوا (^٤).\nوعن ابن عباس: كل القرآن أعلم إلا أربعة إلا ﴿غِسْلِينٍ﴾ ﴿وَحَنَانًا﴾ و﴿الأواه﴾ ﴿وَالرَّقِيمِ﴾ (^٥) وقوله في: ﴿شَطَطًا﴾: إفراطًا، خالف قتادة فقال: كذبًا (^٦)، وقيل: جورًا، وقيل: هو التجاوز فيه (^٧). وما ذكره في (الوصيد) هو قول ابن عباس وغيره وقيل: العتبة، وقيل: هو فناء الكهف عند عتبته، وقيل: الوصيد: عتبة الباب (^٨). وما ذكره في ﴿أَزْكَى﴾ أحد الأقوال، وقيل: أرخص، وقيل: (أحلا) (^٩). وما ذكره في ﴿رَجْمًا﴾ لم يستبن. أي: قذفًا بالظن. وقال ابن عباس في ﴿تَقْرِضُهُمْ﴾ لو أن الشمس تطلع عليهم وتغرب لاحترقوا، ولولا أنهم يقلبون لأكلتهم الأرض. وقال القتيبي: كان باب الكهف حذاء بنات نعش فكانت الشمس تزاور عنهم إذا طلعت وتتركهم إذا غربت، وأنكره أبو إسحاق قال: وإنما جعلهم الله آية، ألا ترى أنه قال: ﴿ذَلِكَ مِنْ آيَاتِ اللهِ﴾ وقيل: تقرضهم: تجاوزهم.\n_________\n(^١) رواه ابن حاتم في \"تفسيره\" كما في \"الدر المنثور\" ٥/ ٣٦٢.\n(^٢) رواه الطبري في \"تفسيره\" ٨/ ١٨٠ - ١٨١ (٢٢٨٩٥،٢٢٨٩١).\n(^٣) \"تفسير ابن أبي حاتم\" ٧/ ٢٣٤٦ (١٢٧١٤).\n(^٤) \"معاني القرآن\" ٢/ ١٣٤.\n(^٥) أخرجه ابن جرير الطبري ٨/ ١٨٢ (٢٢٩٠٤) بلفظ: كل القرآن أعلمه إلا حنانا، والأواه، والرقيم.\n(^٦) المصدر السابق ٨/ ١٨٩ (٢٢٩٢١).\n(^٧) قاله أبو جعفر النحاس في \"معاني القرآن\" ٤/ ٢٢٢.\n(^٨) انظر: \"تفسير الطبري\" ٨/ ١٩٥.\n(^٩) ورد في هامش الأصل: لعله: أحل. أي: أحل ذبيحهْ؛ لأن .. مجوسًا.","vol":"19","page":623},{"text":"فائدة:\nذكر ابن مردويه في \"تفسيره\" من حديث حجاج بن أرطأة عن الحكم بن عتيبة، عن مقسم، عن ابن عباس مرفوعًا: \"أصحاب الكهف أعوان المهدي\" (^١).\nوروى الضحاك عن ابن عباس ﴿وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ﴾ قال: ستة أشهر على كل جنب (^٢).\nوقال مقاتل في \"تفسيره\": اسم الكهف بانجلوس، والرقيم كنية رجلين قاضيين صالحين أحدهما مانوس والآخر أسطوس، كانا يكتمان إيمانهما من دقينوس الجبار، وهو الملك الذي فر منه الفتية فكتبا أمرهما في لوح من رصاص وجعلاه في تابوت من نحاس ثم صيراه في البناء الذي سدوا به باب الكهف (^٣).\nوقال ابن إسحاق في \"المبتدأ\": كانت الروم تعبد الأصنام وتذبح للطواغيت قبل تنصرهم وكان فيهم دقينوس، وكان يقتل من خالفه ممن تبع عيسى، فلما نزل أقسوس وهي مدينة أصحاب الكهف (فهربوا فتبعهم يخيرهم بين دينه والقتل، فلما رأى ذلك الفتية) (^٤) وكانوا أحرارًا أخدانًا عبادًا من أبناء الأشراف عظم عليهم وحزنوا حزنًا شديدًا، وكانوا ثمانية: مكسلمينا وهو أكبرهم ومخسلمينا وتمليخا ومرطوس وكسطوس وبيروس ودنيموس وبرطليس والصالحان اللذان كتبا اسماهما اسم الواحد بيدروس والآخر روناس، وذكر أن\n_________\n(^١) قال ابن حجر في \"الفتح\" ٦/ ٥٠٣: سنده ضعيف.\n(^٢) انظر: \"تفسير ابن أبي حاتم\" ٧/ ٢٣٥٢ (١٢٧٣٨).\n(^٣) \"تفسير مقاتل\" ٢/ ٢٨٤.\n(^٤) من (ص ١).","vol":"19","page":624},{"text":"مانوس وأسطوس هما اللذان (أدرك) (^١) حياتهما ودخلا عليهما مع تُبَّاع عيسى. وفي \"تفسير ابن عباس\" اسم الكلب: كيميل، ويقال: دين، ويقال: قطمير (^٢). وقيل: زيان، وقيل: صهبا، وقيل: تور. وكان أنس، وقيل: أصفر، وفي كتاب \"ليس\": اسمه قطمور، وقيل: حمران، فهذِه ثمانية أقوال، وفي لونه قولان.\n_________\n(^١) كذا بالأصل، ولعلها: (أدركا) والله أعلم.\n(^٢) روى الحافظ ابن عساكر في \"تاريخه\" كما في \"تفسير ابن كثير\" ٩/ ١١٦ - ١١٧ من طريق صدقة بن عمر عن عباد المنقري عن الحسن البصري قال: اسم كلب أصحاب الكهف قطمير.","vol":"19","page":625},{"text":"<span data-type='title' id=toc-2327>٥٣ - [باب] حَدِيثُ الغَارِ</span>\n٣٤٦٥ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَمَا ثَلَاثَةُ نَفَرٍ مِمَّنْ كَانَ قَبْلَكُمْ يَمْشُونَ إِذْ أَصَابَهُمْ مَطَرٌ، فَأَوَوْا إِلَى غَارٍ، فَانْطَبَقَ عَلَيْهِمْ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: إِنَّهُ وَاللهِ يَا هَؤُلَاءِ لَا يُنْجِيكُمْ إِلاَّ الصِّدْقُ، فَلْيَدْعُ كُلُّ رَجُلٍ مِنْكُمْ بِمَا يَعْلَمُ أَنَّهُ قَدْ صَدَقَ فِيهِ. فَقَالَ وَاحِدٌ مِنْهُمُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي أَجِيرٌ عَمِلَ لِي عَلَى فَرَقٍ مِنْ أَرُزٍّ، فَذَهَبَ وَتَرَكَهُ، وَأَنِّي عَمَدْتُ إِلَى ذَلِكَ الْفَرَقِ فَزَرَعْتُهُ، فَصَارَ مِنْ أَمْرِهِ أَنِّي اشْتَرَيْتُ مِنْهُ بَقَرًا، وَأَنَّهُ أَتَانِي يَطْلُبُ أَجْرَهُ فَقُلْتُ: اعْمِدْ إِلَى تِلْكَ الْبَقَرِ. فَسُقْهَا، فَقَالَ لِي: إِنَّمَا لِي عِنْدَكَ فَرَقٌ مِنْ أَرُزٍّ. فَقُلْتُ لَهُ: اعْمِدْ إِلَى تِلْكَ الْبَقَرِ فَإِنَّهَا مِنْ ذَلِكَ الْفَرَقِ. فَسَاقَهَا، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ، فَفَرِّجْ عَنَّا. فَانْسَاحَتْ عَنْهُمُ الصَّخْرَةُ. فَقَالَ الآخَرُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي أَبَوَانِ شَيْخَانِ كَبِيرَانِ، فَكُنْتُ آتِيهِمَا كُلَّ لَيْلَةٍ بِلَبَنِ غَنَمٍ لِي، فَأَبْطَأْتُ عَلَيْهِمَا لَيْلَةً فَجِئْتُ وَقَدْ رَقَدَا وَأَهْلِي وَعِيَالِي يَتَضَاغَوْنَ مِنَ الجُوعِ، فَكُنْتُ لَا أَسْقِيهِمْ حَتَّى يَشْرَبَ أَبَوَايَ، فَكَرِهْتُ أَنْ أُوقِظَهُمَا، وَكَرِهْتُ أَنْ أَدَعَهُمَا، فَيَسْتَكِنَّا لِشَرْبَتِهِمَا، فَلَمْ أَزَلْ أَنْتَظِرُ حَتَّى طَلَعَ الفَجْرُ، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ، فَفَرِّجْ عَنَّا. فَانْسَاحَتْ عَنْهُمُ الصَّخْرَةُ، حَتَّى نَظَرُوا إِلَى السَّمَاءِ. فَقَالَ الآخَرُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي ابْنَةُ عَمٍّ مِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَأَنِّي رَاوَدْتُهَا عَنْ نَفْسِهَا فَأَبَتْ إِلاَّ أَنْ آتِيَهَا بِمِائَةِ دِينَارٍ، فَطَلَبْتُهَا حَتَّى قَدَرْتُ، فَأَتَيْتُهَا بِهَا فَدَفَعْتُهَا إِلَيْهَا، فَأَمْكَنَتْنِي مِنْ نَفْسِهَا، فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا، فَقَالَتِ: اتَّقِ اللهَ وَلَا تَفُضَّ الخَاتَمَ إِلاَّ بِحَقِّهِ. فَقُمْتُ وَتَرَكْتُ المِائَةَ دِينَارٍ، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ فَفَرِّجْ عَنَّا. فَفَرَّجَ اللهُ عَنْهُمْ فَخَرَجُوا». [انظر: ٢٢١٥ - مسلم: ٢٧٤٣ - فتح: ٦/ ٥٠٥]","vol":"19","page":626},{"text":"ذكره من حديث ابن عمر وقد سلف في البيوع (^١) بفوائده.\nوذكر ابن مردويه في \"تفسيره\" حديثا عن النعمان بن بشير (^٢) بإسناد لا يقوى أنه سمع النبي - ﷺ - يحدث عن أصحاب الرقيم: أن ثلاثة نفر دخلوا إلى كهف فوقع عليهم فقال قائل منهم: تذكروا أيكم عمل حسنة، فذكر مثله.\nوقوله: (\"فأووا إلى غار\") ويقال: أوى بنفسه مقصور، وآويته أنا بالمد. والفرق: ثلاثة آصع -بفتح الراء وسكونها والفتح أشهر- مكيال معلوم. والأرز (^٣) بضم الراء وإسكانها حكاهما ابن فارس وغيره (^٤)، وقال القتبي: هو بالضم، وهو ستة عشر رطلًا، يريد أنه ثلاثة آصع؛ لأن الصالح خمسة أرطال وثلث.\nوقوله: (\"فَانْسَاحَتْ عَنْهُمُ الصَّخْرَةُ\")، هو بالحاء المهملة، انساح باله إذا اتسع، قال ابن التين: هكذا روي بالخاء المعجمة، وقال الخطابي: صوابه بالمهملة وأصله انصاحت، أي: انشقت، يقال: انصاح الثوب انصياحًا إذا انشق من قبل نفسه، قال: والصاد أخت السين (^٥). قوله: (\"يتضاغون من الجوع\"): أي: يصيحون، وأصله من ضغاء الثعلب والسنور يضغو ضغوَا وضغاءً إذا صاح، وكذلك صوت كل ذليل مقهور، وعلى الأخير اقتصر ابن التين.\n_________\n(^١) سلف برقم (٢٢١٥) باب: إذا اشترى شيئًا لغيره بغير إذنه فرضي.\n(^٢) ورد في هامش الأصل: حديث النعمان بن بشير هو في \"مسند أحمد\".\n[قلت: انظر \"المسند\" ٤/ ٢٧٤.]\n(^٣) ورد في هامش الأصل: الأرز فيه لغات أخرى.\n(^٤) \"مجمل اللغة\" ١/ ٩١، \"مقاييس اللغة\" ١/ ٧٨.\n(^٥) \"أعلام الحديث\" ٣/ ١٥٧٠.","vol":"19","page":627},{"text":"وقوله: (\"فَكَرِهْتُ أَنْ أُوقِظَهُمَا، وَكَرِهْتُ أَنْ أَدَعَهُمَا، فَيَسْتَكِنَّا\") هو من المسكنة. وقوله: (\"بشربتهما\") روي بالباء واللام، أي: لعدم شربتهما وفقدها، فيصيران مسكينين عن ذلك؛ لأن المسكين الذي لا شيء له.","vol":"19","page":628},{"text":"<span data-type='title' id=toc-2328>٥٤ - باب</span>\n٣٤٦٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللَّهِ - ﷺ - يَقُولُ: «بَيْنَمَا امْرَأَةٌ تُرْضِعُ ابْنَهَا إِذْ مَرَّ بِهَا رَاكِبٌ وَهْيَ تُرْضِعُهُ، فَقَالَتِ: اللَّهُمَّ لَا تُمِتِ ابْنِى حَتَّى يَكُونَ مِثْلَ هَذَا. فَقَالَ: اللَّهُمَّ لَا تَجْعَلْنِي مِثْلَهُ. ثُمَّ رَجَعَ فِي الثَّدْيِ، وَمُرَّ بِامْرَأَةٍ تُجَرَّرُ وَيُلْعَبُ بِهَا، فَقَالَتِ: اللَّهُمَّ لَا تَجْعَلِ ابْنِي مِثْلَهَا. فَقَالَ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا. فَقَالَ: أَمَّا الرَّاكِبُ فَإِنَّهُ كَافِرٌ، وَأَمَّا المَرْأَةُ فَإِنَّهُمْ يَقُولُونَ لَهَا: تَزْنِي. وَتَقُولُ: حَسْبِي اللهُ. وَيَقُولُونَ: تَسْرِقُ. وَتَقُولُ حَسْبِي اللهُ». [انظر: ١٢٦٠ - مسلم: ٢٥٥٠ - فتح: ٦/ ٥١١]\n\n٣٤٦٧ - حَدَّثَنَا سَعِيدُ بْنُ تَلِيدٍ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «بَيْنَمَا كَلْبٌ يُطِيفُ بِرَكِيَّةٍ كَادَ يَقْتُلُهُ الْعَطَشُ، إِذْ رَأَتْهُ بَغِيٌّ مِنْ بَغَايَا بَنِي إِسْرَائِيلَ، فَنَزَعَتْ مُوقَهَا فَسَقَتْهُ، فَغُفِرَ لَهَا بِهِ». [انظر: ٣٣٢١ - مسلم: ٢٢٤٥ - فتح: ٦/ ٥١١]\n\n٣٤٦٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّهُ سَمِعَ مُعَاوِيَةَ بْنَ أَبِى سُفْيَانَ، عَامَ حَجَّ عَلَى المِنْبَرِ، فَتَنَاوَلَ قُصَّةً مِنْ شَعَرٍ -وَكَانَتْ فِي يَدَيْ حَرَسِيِّ- فَقَالَ: يَا أَهْلَ المَدِينَةِ، أَيْنَ عُلَمَاؤُكُمْ؟ سَمِعْتُ النَّبِيَّ - ﷺ - يَنْهَى عَنْ مِثْلِ هَذِهِ، وَيَقُولُ: «إِنَّمَا هَلَكَتْ بَنُو إِسْرَائِيلَ حِينَ اتَّخَذَهَا نِسَاؤُهُمْ». [٣٤٨٨، ٥٩٣٢، ٥٩٣٨ - مسلم: ٢١٢٧ - فتح: ٦/ ٥١٢]\n\n٣٤٦٩ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّهُ قَدْ كَانَ فِيمَا مَضَى قَبْلَكُمْ مِنَ الأُمَمِ مُحَدَّثُونَ، وَإِنَّهُ إِنْ كَانَ فِي أُمَّتِي هَذِهِ مِنْهُمْ، فَإِنَّهُ عُمَرُ بْنُ الْخَطَّابِ». [٣٦٨٩ - فتح: ٦/ ٥١٢]\n\n٣٤٧٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ،","vol":"19","page":629},{"text":"عَنْ أَبِى الصِّدِّيقِ النَّاجِيِّ، عَنْ أَبِي سَعِيدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ قَتَلَ تِسْعَةً وَتِسْعِينَ إِنْسَانًا، ثُمَّ خَرَجَ يَسْأَلُ، فَأَتَى رَاهِبًا فَسَأَلَهُ، فَقَالَ لَهُ: هَلْ مِنْ تَوْبَةٍ؟ قَالَ: لَا. فَقَتَلَهُ، فَجَعَلَ يَسْأَلُ، فَقَالَ لَهُ رَجُلٌ: ائْتِ قَرْيَةَ كَذَا وَكَذَا. فَأَدْرَكَهُ الْمَوْتُ فَنَاءَ بِصَدْرِهِ نَحْوَهَا، فَاخْتَصَمَتْ فِيهِ مَلَائِكَةُ الرَّحْمَةِ وَمَلَائِكَةُ الْعَذَابِ، فَأَوْحَى اللهُ إِلَى هَذِهِ أَنْ تَقَرَّبِي. وَأَوْحَى اللهُ إِلَى هَذِهِ أَنْ تَبَاعَدِي. وَقَالَ قِيسُوا مَا بَيْنَهُمَا. فَوُجِدَ إِلَى هَذِهِ أَقْرَبُ بِشِبْرٍ، فَغُفِرَ لَهُ». [مسلم: ٢٧٦٦ - فتح: ٦/ ٥١٢]\n\n٣٤٧١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: صَلَّى رَسُولُ اللَّهِ - ﷺ - صَلَاةَ الصُّبْحِ، ثُمَّ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ: «بَيْنَا رَجُلٌ يَسُوقُ بَقَرَةً إِذْ رَكِبَهَا فَضَرَبَهَا، فَقَالَتْ: إِنَّا لَمْ نُخْلَقْ لِهَذَا، إِنَّمَا خُلِقْنَا لِلْحَرْثِ». فَقَالَ النَّاسُ: سُبْحَانَ اللهِ! بَقَرَةٌ تَكَلَّمُ. فَقَالَ: «فَإِنِّي أُومِنُ بِهَذَا أَنَا وَأَبُو بَكْرٍ وَعُمَرُ -وَمَا هُمَا ثَمَّ- وَبَيْنَمَا رَجُلٌ فِي غَنَمِهِ إِذْ عَدَا الذِّئْبُ فَذَهَبَ مِنْهَا بِشَاةٍ، فَطَلَبَ حَتَّى كَأَنَّهُ اسْتَنْقَذَهَا مِنْهُ، فَقَالَ لَهُ الذِّئْبُ: هَذَا، اسْتَنْقَذْتَهَا مِنِّي، فَمَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لَا رَاعِيَ لَهَا غَيْرِي؟ فَقَالَ النَّاسُ: سُبْحَانَ اللهِ! ذِئْبٌ يَتَكَلَّمُ. قَالَ: «فَإِنِّي أُومِنُ بِهَذَا أَنَا وَأَبُو بَكْرٍ وَعُمَرُ». وَمَا هُمَا ثَمَّ. [انظر: ٢٣٢٤ - مسلم: ٢٣٨٨ - فتح: ٦/ ٥١٢]\nوَحَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، عَنْ مِسْعَرٍ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - بِمِثْلِهِ.\n\n٣٤٧٢ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «اشْتَرَى رَجُلٌ مِنْ رَجُلٍ عَقَارًا لَهُ، فَوَجَدَ الرَّجُلُ الَّذِى اشْتَرَى الْعَقَارَ فِي عَقَارِهِ جَرَّةً فِيهَا ذَهَبٌ، فَقَالَ لَهُ الَّذِى اشْتَرَى العَقَارَ؛ خُذْ ذَهَبَكَ مِنِّي، إِنَّمَا اشْتَرَيْتُ مِنْكَ الأَرْضَ، وَلَمْ أَبْتَعْ مِنْكَ الذَّهَبَ. وَقَالَ الَّذِي لَهُ الأَرْضُ إِنَّمَا بِعْتُكَ الأَرْضَ وَمَا فِيهَا، فَتَحَاكَمَا إِلَى رَجُلٍ، فَقَالَ","vol":"19","page":630},{"text":"الَّذِى تَحَاكَمَا إِلَيْهِ: أَلَكُمَا وَلَدٌ؟ قَالَ أَحَدُهُمَا: لِى غُلَامٌ. وَقَالَ الآخَرُ: لِي جَارِيَةٌ. قَالَ: أَنْكِحُوا الْغُلَامَ الجَارِيَةَ، وَأَنْفِقُوا عَلَى أَنْفُسِهِمَا مِنْهُ، وَتَصَدَّقَا». [مسلم: ١٧٢١ - فتح: ٦/ ٥١٢]\n\n٣٤٧٣ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ وَعَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَهُ يَسْأَلُ أُسَامَةَ بْنَ زَيْدٍ: مَاذَا سَمِعْتَ مِنْ رَسُولِ اللهِ - ﷺ - فِي الطَّاعُونِ؟ فَقَالَ أُسَامَةُ: قَالَ رَسُولُ اللهِ - ﷺ -: «الطَّاعُونُ رِجْسٌ أُرْسِلَ عَلَى طَائِفَةٍ مِنْ بَنِي إِسْرَائِيلَ -أَوْ عَلَى مَنْ كَانَ قَبْلَكُمْ- فَإِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ». قَالَ أَبُو النَّضْرِ: «لَا يُخْرِجُكُمْ إِلاَّ فِرَارًا مِنْهُ». [٥٧٢٨، ٦٩٧٤ - مسلم: ٢٢١٨ - فتح: ٦/ ٥١٣]\n\n٣٤٧٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي الفُرَاتِ، حَدَّثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - عَنِ الطَّاعُونِ، فَأَخْبَرَنِي أَنَّهُ: \"عَذَابٌ يَبْعَثُهُ اللهُ عَلَى مَنْ يَشَاءُ، وَأَنَّ اللهَ جَعَلَهُ رَحْمَةً لِلْمُؤْمِنِينَ، لَيْسَ مِنْ أَحَدٍ يَقَعُ الطَّاعُونُ فَيَمْكُثُ فِي بَلَدِهِ صَابِرًا مُحْتَسِبًا، يَعْلَمُ أَنَّهُ لَا يُصِيبُهُ إِلاَّ مَا كَتَبَ اللهُ لَهُ، إِلاَّ كَانَ لَهُ مِثْلُ أَجْرِ شَهِيدٍ\". [٥٧٣٤، ٦٦١٩ - فتح: ٦/ ٥١٣]\n\n٣٤٧٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ - ﵂ - أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ المَرْأَةِ الْمَخْزُومِيَّةِ الَّتِي سَرَقَتْ، فَقَالَ: وَمَنْ يُكَلِّمُ فِيهَا رَسُولَ اللهِ - ﷺ -؟ فَقَالُوا: وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلاَّ أُسَامَةُ بْنُ زَيْدٍ، حِبُّ رَسُولِ اللهِ - ﷺ -؟ فَكَلَّمَهُ أُسَامَةُ، فَقَالَ رَسُولُ اللَّهِ - ﷺ -: «أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللهِ؟». ثُمَّ قَامَ فَاخْتَطَبَ، ثُمَّ قَالَ: «إِنَّمَا أَهْلَكَ الَّذِينَ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الحَدَّ، وَايْمُ اللهِ، لَوْ أَنَّ فَاطِمَةَ ابْنَةَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا». [انظر: ٢٦٤٨ - مسلم: ١٦٨٨ - فتح: ٦/ ٥١٣]","vol":"19","page":631},{"text":"٣٤٧٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ المَلِكِ بْنُ مَيْسَرَةَ قَالَ: سَمِعْتُ النَّزَّالَ بْنَ سَبْرَةَ الْهِلَالِيَّ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: سَمِعْتُ رَجُلًا قَرَأَ، وَسَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ خِلَافَهَا، فَجِئْتُ بِهِ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ، فَعَرَفْتُ فِي وَجْهِهِ الْكَرَاهِيَةَ، وَقَالَ: «كِلَاكُمَا مُحْسِنٌ، وَلَا تَخْتَلِفُوا، فَإِنَّ مَنْ كَانَ قَبْلَكُمُ اخْتَلَفُوا فَهَلَكُوا». [انظر: ٢٤١٠ - فتح: ٦/ ٥١٣]\n\n٣٤٧٧ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي شَقِيقٌ، قَالَ عَبْدُ اللهِ: كَأَنِّي أَنْظُرُ إِلَى النَّبِيِّ - ﷺ - يَحْكِي نَبِيًّا مِنَ الأَنْبِيَاءِ ضَرَبَهُ قَوْمُهُ فَأَدْمَوْهُ، وَهْوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ، وَيَقُولُ: «اللَّهُمَّ اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لَا يَعْلَمُونَ». [٦٩٢٩ - مسلم: ١٧٩٢ - فتح: ٦/ ٥١٤]\n\n٣٤٧٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ عُقْبَةَ بْنِ عَبْدِ الغَافِرِ، عَنْ أَبِي سَعِيدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: «أَنَّ رَجُلًا كَانَ قَبْلَكُمْ رَغَسَهُ اللهُ مَالًا، فَقَالَ لِبَنِيهِ لَمَّا حُضِرَ: أَىَّ أَبٍ كُنْتُ لَكُمْ؟ قَالُوا: خَيْرَ أَبٍ. قَالَ: فَإِنِّى لَمْ أَعْمَلْ خَيْرًا قَطُّ، فَإِذَا مُتُّ فَأَحْرِقُونِي، ثُمَّ اسْحَقُونِي، ثُمَّ ذَرُّونِي فِي يَوْمٍ عَاصِفٍ. فَفَعَلُوا، فَجَمَعَهُ اللهُ -﷿-، فَقَالَ: مَا حَمَلَكَ؟ قَالَ: مَخَافَتُكَ. فَتَلَقَّاهُ بِرَحْمَتِهِ».\nوَقَالَ مُعَاذٌ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، سَمِعْتُ عُقْبَةَ بْنَ عَبْدِ الغَافِرِ، سَمِعْتُ أَبَا سَعِيدٍ الخُدْرِيَّ، عَنِ النَّبِيِّ - ﷺ -. [٦٤٨١، ٧٥٠٨ - مسلم: ٢٧٥٧ - فتح: ٦/ ٥١٤]\n\n٣٤٧٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ قَالَ: قَالَ عُقْبَةُ لِحُذَيْفَةَ: أَلَا تُحَدِّثُنَا مَا سَمِعْتَ مِنَ النَّبِيِّ - ﷺ -؟ قَالَ: سَمِعْتُهُ يَقُولُ: «إِنَّ رَجُلًا حَضَرَهُ المَوْتُ، لَمَّا أَيِسَ مِنَ الحَيَاةِ، أَوْصَى أَهْلَهُ: إِذَا مُتُّ فَاجْمَعُوا لِى حَطَبًا كَثِيرًا، ثُمَّ أَوْرُوا نَارًا حَتَّى إِذَا أَكَلَتْ لَحْمِي، وَخَلَصَتْ إِلَى عَظْمِي فَخُذُوهَا فَاطْحَنُوهَا، فَذَرُّونِي فِي اليَمِّ فِي يَوْمٍ حَارٍّ -أَوْ رَاحٍ- فَجَمَعَهُ اللهُ، فَقَالَ: لِمَ فَعَلْتَ؟ قَالَ: خَشْيَتَكَ. فَغَفَرَ لَهُ». قَالَ عُقْبَةُ: وَأَنَا سَمِعْتُهُ يَقُولُ. [انظر: ٣٤٥٢ - فتح: ٦/ ٥١٤]\nحَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ الْمَلِكِ وَقَالَ: «فِي يَوْمٍ رَاحٍ».","vol":"19","page":632},{"text":"٣٤٨٠ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"كَانَ الرَّجُلُ يُدَايِنُ النَّاسَ، فَكَانَ يَقُولُ لِفَتَاهُ: إِذَا أَتَيْتَ مُعْسِرًا فَتَجَاوَزْ عَنْهُ؛ لَعَلَّ اللهُ أَنْ يَتَجَاوَزَ عَنَّا\". قَالَ: \"فَلَقِيَ اللهَ فَتَجَاوَزَ عَنْهُ\". [انظر: ٢٠٧٨ - مسلم: ١٥٦٢ - فتح: ٦/ ٥١٤]\n\n٣٤٨١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «كَانَ رَجُلٌ يُسْرِفُ عَلَى نَفْسِهِ، فَلَمَّا حَضَرَهُ الْمَوْتُ قَالَ لِبَنِيهِ: إِذَا أَنَا مُتُّ فَأَحْرِقُونِي، ثُمَّ اطْحَنُونِي، ثُمَّ ذَرُّونِي فِي الرِّيحِ، فَوَاللهِ لَئِنْ قَدَرَ عَلَيَّ رَبِّي لَيُعَذِّبَنِّي عَذَابًا مَا عَذَّبَهُ أَحَدًا. فَلَمَّا مَاتَ فُعِلَ بِهِ ذَلِكَ، فَأَمَرَ اللهُ الأَرْضَ، فَقَالَ: اجْمَعِي مَا فِيكِ مِنْهُ. فَفَعَلَتْ فَإِذَا هُوَ قَائِمٌ، فَقَالَ: مَا حَمَلَكَ عَلَى مَا صَنَعْتَ؟ قَالَ: يَا رَبِّ، خَشْيَتُكَ. فَغَفَرَ لَهُ». وَقَالَ غَيْرُهُ «مَخَافَتُكَ يَا رَبِّ». [٧٥٠٦ - مسلم: ٢٧٥٦ - فتح: ٦/ ٥١٤]\n\n٣٤٨٢ - حَدَّثَنِى عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «عُذِّبَتِ امْرَأَةٌ فِي هِرَّةٍ سَجَنَتْهَا حَتَّى مَاتَتْ، فَدَخَلَتْ فِيهَا النَّارَ، لَا هِيَ أَطْعَمَتْهَا وَلَا سَقَتْهَا إِذْ حَبَسَتْهَا، وَلَا هِيَ تَرَكَتْهَا تَأْكُلُ مِنْ خَشَاشِ الأَرْضِ». [انظر: ٢٣٦٥ - مسلم: ٢٢٤٢ - فتح: ٦/ ٥١٥]\n\n٣٤٨٣ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، عَنْ زُهَيْرٍ، حَدَّثَنَا مَنْصُورٌ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، حَدَّثَنَا أَبُو مَسْعُودٍ عُقْبَةُ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ: إِذَا لَمْ تَسْتَحِى فَافْعَلْ مَا شِئْتَ». [٣٤٨٤، ٦١٢٠ - فتح: ٦/ ٥١٥]\n\n٣٤٨٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ قَالَ: سَمِعْتُ رِبْعِيَّ بْنَ حِرَاشٍ يُحَدِّثُ عَنْ أَبِي مَسْعُودٍ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ: إِذَا لَمْ تَسْتَحِي فَاصْنَعْ مَا شِئْتَ». [انظر: ٣٤٨٣ - فتح: ٦/ ٥١٥]","vol":"19","page":633},{"text":"٣٤٨٥ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عُبَيْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَالِمٌ، أَنَّ ابْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «بَيْنَمَا رَجُلٌ يَجُرُّ إِزَارَهُ مِنَ الخُيَلَاءِ خُسِفَ بِهِ، فَهْوَ يَتَجَلْجَلُ فِي الأَرْضِ إِلَى يَوْمِ القِيَامَةِ». تَابَعَهُ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ عَنِ الزُّهْرِيِّ. [٥٧٩٠ - فتح: ٦/ ٥١٥]\n\n٣٤٨٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ قَالَ: حَدَّثَنِي ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ، بَيْدَ كُلُّ أُمَّةٍ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَا مِنْ بَعْدِهِمْ، فَهَذَا اليَوْمُ الَّذِى اخْتَلَفُوا، فَغَدًا لِلْيَهُودِ وَبَعْدَ غَدٍ لِلنَّصَارَى». [انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح: ٦/ ٥١٥]\n\n٣٤٨٧ - «عَلَى كُلِّ مُسْلِمٍ فِي كُلِّ سَبْعَةِ أَيَّامٍ يَوْمٌ يَغْسِلُ رَأْسَهُ وَجَسَدَهُ». [انظر: ٨٩٧ - مسلم: ٨٤٩ - فتح: ٦/ ٥١٥]\n\n٣٤٨٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ، سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ قَالَ: قَدِمَ مُعَاوِيَةُ بْنُ أَبِى سُفْيَانَ المَدِينَةَ آخِرَ قَدْمَةٍ قَدِمَهَا، فَخَطَبَنَا، فَأَخْرَجَ كُبَّةً مِنْ شَعَرٍ فَقَالَ: مَا كُنْتُ أُرَى أَنَّ أَحَدًا يَفْعَلُ هَذَا غَيْرَ اليَهُودِ، وَإِنَّ النَّبِيَّ - ﷺ - سَمَّاهُ الزُّورَ يَعْنِي: الوِصَالَ فِي الشَّعَرِ. تَابَعَهُ غُنْدَرٌ عَنْ شُعْبَةَ. [انظر: ٣٤٦٨ - مسلم: ٢١٢٧ - فتح: ٦/ ٥١٥]\nذكر فيه فوق العشرين حديثًا:\nأحدها:\nحديث أبي هريرة - ﵁ - أَنَّهُ سَمِعَ النبي - ﷺ - يقُولُ: \"بَينَا امْرَأَةٌ تُرْضِعُ ابنهَا إِذْ مَرَّ بِهَا رَاكبٌ وَهِيَ تُرْضِعُهُ .. \" الحديث وقد سلف في أحاديث الأنبياء وهو أحد من تكلم في صغره كما أسلفناه (^١).\n_________\n(^١) سلف قريبا برقم (٣٤٣٦) باب: قول الله: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا﴾.","vol":"19","page":634},{"text":"وقوله: (\"وأما المَرْأَةُ فَإِنَّهُمْ يَقُولُونَ لَهَا: تَزْنِي. وَتَقُولُ: حَسْبِي اللهُ\")، أي: هي تزني، ولو خاطبها لقال: تزنين وتسرقين، وقوله: \"فتقول: حسبي الله\" يريد إذا سمعت بذلك.\nالحديث الثاني:\nحديثه أيضًا: \"بَيْنَمَا كَلْبٌ يُطِيفُ بِرَكيَّةٍ كَادَ يَقْتُلُهُ العَطَشُ، إِذْ رَأَتْهُ بَغِيٌّ مِن بَغَايَا بَنِي إِسْرَائِيلَ، فَنَزَعَتْ مُوقَهَا فَسَقَتْهُ، فَغُفِرَ لَهَا\"\nوسلف أيضًا في بدء الخلق (^١)، والركية: البئر والجمع ركى وركايا مطوية وغير مطوية، فإذا لم تطو فهي جب وقليب، فإن طويت فهي بئر. وذكر القزاز أن الركي البئر قبل أن تطوى، فإذا طويت فهي الطوي.\nوالموق الذي يلبس فوق الخف فارسي معرب. قال ابن فارس: البغايا: الإماء، الواحدة بغي، والبغي أيضًا: الفاجرة (^٢)، وهو المراد بهذا الحديث.\nومعنى يطيف بركية: يدور، يقال: أطاف بالشيء واستطاف.\nالحديث الثالث:\nحديث حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّهُ سَمِعَ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ - ﵄ - عَامَ حَجَّ عَلَى المِنْبَرِ، فَتَنَاوَلَ قُصَّةً مِنْ شَعَرٍ -وَكَانَتْ فِي يَدَيْ حَرَسِيٍّ - فَقَالَ: يَا أَهْلَ المَدِينَةِ، أَيْنَ عُلَمَاؤُكُمْ؟ سَمِعْتُ النَّبِيَّ - ﷺ - يَنْهَى عَنْ مِثْلِ هذِه وَيَقُولُ: \"إِنَّمَا هَلَكَت بَنُو إِسْرَائِيلَ حِينَ اتَّخَذَهَا نِسَاؤُهُمْ\".\nوهذا الحديث ذكره آخر الباب من حديث آدم، عن شعبة عن عمرو بن مرة، وهو الجُمَلي الضرير مات سنة ست عشرة، وقيل: سنة\n_________\n(^١) سلف برقم (٣٣٢١) باب: إذا وقع الذباب في شراب أحدكم فليغمسه.\n(^٢) \"مجمل اللغة\" ١/ ١٣٠.","vol":"19","page":635},{"text":"ثماني عشرة ومائة- سمعت سعيد بن المسيب قال: قدم معاوية بن أبي سفيان - ﵄ - المدينة آخر قدمة قدمها فخطبنا، فأخرج كبة من شعر فقال: ما كنت أرى أن أحدًا يفعل هذا غير اليهود، وأن رسول الله - ﷺ - سماه الزور، يعني: الوص الذي الشعر، ثم قال: تابعه غندر عن شعبة.\nويأتي في اللباس (^١)، وأخرجه أبو داود والنسائي والترمذي، وقال: حسن صحيح (^٢). والقصة -بضم القاف ثم صاد مهملة مشددة- شعر مقدم الرأس المقبل على الجبهة، وقال ابن فارس: القصة: الناصية (^٣). وسلف كبة من شعر.\nوقوله: (أين علماؤكم؟) هو سؤال إنكار عليهم بإهمالهم إنكار هذا المنكر وغفلتهم عن تغييره فأراد تذكيرهم لا أن يعلمهم، ويحتمل كما قال القرطبي: أن يكون ذلك منه؛ لأن عوام أهل المدينة أحدثت الزور كما في الرواية الآخرى إنكم قد أحدثتم زي سوء (^٤). وفي رواية: ما كنت أرى أن أحدًا يفعله إلا اليهود، وأنه - ﷺ - بلغه فسماه الزور (^٥)، ونادى أهل العلم لأجل الموافقة على ما رواه فينزجر من أحدث ذلك من العوام (^٦).\n_________\n(^١) سيأتي برقم (٥٩٣٢) باب: الوصل في الشعر.\n(^٢) أخرجه أبو داود (٤١٦٧) والترمذي (٢٧٨١) والنسائي ٨/ ١٨٦.\n(^٣) \"مقاييس اللغة\" ٥/ ١١.\n(^٤) \"صحيح مسلم\" رقم (٢١٢٧/ ١٢٤) كتاب اللباس والزينة، باب: تحريم فعل الواصلة والمستوصلة والواشمة ..\n(^٥) ستأتي برقم (٣٤٨٨).\n(^٦) \"المفهم\" ٥/ ٤٤٨.","vol":"19","page":636},{"text":"ثم النهي عن ذلك إشارة إلا وصل الشعر، وعن قتادة: الزور أكثر ما يكثر به النساء أشعارهن من الخرق (^١)، والتزوير: التمويه بما ليس بصحيح. وهذا التفسير حجة على إبطال قول من قصر التحريم على وصل الشعر، وفيه: تنبيه إلى الرجوع إلى أهل المدينة وترشيح لمذهب مالك أن إجماع أهل المدينة حجة.\nوقوله: \"إنما هلكت نساء بني إسرائيل حين اتخذها نساؤهم\" ظاهره التحريم، فارتكبن الحرام وأقروا عليه فاستوجب الكل العقوبة بذلك لما آرتكبوه من العظائم، وفيه: معاقبة العامة بظهور المنكر، وطهارة شعر الآدمي، وتناول الشيء الخطيب في الخطبة ليرى الناس إذا كان من أمر الدين.\nالحديث الرابع:\nحديث أبي هريرة - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّهُ قَدْ كَانَ فِيمَا مَضَى قَبْلَكُمْ مِنَ الأُمَمِ مُحَدَّثُونَ، وَإِنَّهُ إِنْ كَانَ فِي أُمَّتِي هذِه مِنْهُمْ فَإِنَّهُ عُمَرُ بْنُ الخَطَّابِ\".\nهذا الحديث ذكره في فضائل عمر بن الخطاب (^٢) بلفظ: \"من بني إسرائيل رجال يكلمون من غير أن يكونوا أنبياء\" وإيراده هنا أمس؛ لأنه مناسب للباب.\nوأخرجه مسلم من حديث حرملة، عن ابن وهب، عن سعد بن إبراهيم، عن أبي سلمة عن عائشة - ﵂ - مثله (^٣).\n_________\n(^١) \"صحيح مسلم\" رقم (٢١٢٧/ ١٢٤).\n(^٢) سيأتي برقم (٣٦٨٩) كتاب فضائل الصحابة.\n(^٣) مسلم (٢٣٩٨) كتاب: فضائل الصحابة.","vol":"19","page":637},{"text":"وقال الترمذي: أخبرني بعض أصحاب ابن عيينة قال \"محدثون\": يعني: مفهمون (^١). وقال أبو (مسعود) (^٢): حديث ابن عجلان مشهور بقوله عن عائشة، ولا أعلم أحدًا تابع ابن وهب عن إبراهيم بن سعد في قوله: عن عائشة.\nوقال الحميدي: أما حديث ابن وهب عن إبراهيم بن سعد فعندي أنه خطأ (^٣).\nوذكر الدارقطني أن الحكم بن أسلم رواه عن إبراهيم بن سعد، عن أبيه، عن أبي سلمة، عن عائشة - ﵂ -، وأن يزيد بن هارون وإسحاق الأزرق روياه عن زكريا بن أبي زائدة، عن سعد، عن أبي سلمة مرسلًا (^٤).\nواختلف في قوله: \"محدثون\" فقال ابن وهب: ملهمون، وقال ابن قتيبة: يصيبون إذا ظنوا وحدسوا (^٥)، وقال ابن التين: يعني: متفرسون، ويستدلون على بعض هدي الرجل. وقال القابسي: تكلمهم الملائكة، واحتج بقوله: (مكلمون) (^٦)، وقال البخاري فيما حكاه النووي: يجري الصواب على ألسنتهم (^٧)، وهي متقاربة، وفي حديث آخر: \"في كل أمة محدثون\" يعني: قومًا يصيبون إذا ظنوا، فكأنهم حدثوا بشيء فقالوه.\n_________\n(^١) \"سنن الترمذي\" (٣٦٩٣).\n(^٢) ليست في الأصل.\n(^٣) \"الجمع بين الصحيحين\" ٤/ ٢٠٩ - ٢١٠ بتصرف. والله أعلم.\n(^٤) انظر: \"العلل\" ٩/ ٣١٣ - ٣١٥ (١٧٨٩)، \"الإلزامات والتتبع\" ص ٣٤١.\n(^٥) \"غريب الحديث\" ١/ ٣١٢.\n(^٦) في (ص ١): متكلمون.\n(^٧) \"صحيح مسلم بشرح النووي\" ١٥/ ١٦٦.","vol":"19","page":638},{"text":"قال ابن عمر - ﵄ - (ما سمعت عمر) (^١) يقول: ما أظن هذا إلا هكذا فلا يخطئ (^٢).\nوروي أنه - ﷺ - قال: \"إن الله ضرب بالحق على قلب عمر وعلى لسانه\" (^٣) وهذا غالب، وقد بعث عمر جيشًا وأمر عليهم سارية فبينا عمر - ﵁ - يخطب فجعل يصيح: يا سارية الجبل فقدم رسول الجيش فقال: هَزَمَنَا عدُّونا، فصيح بنا: يا سارية الجبل فهزمهم الله (^٤). فهذا كان غالب حاله، وربما لم يصب كما في مناظرته الصديق في قتال أهل الردة إلى أن قال: فعرفت أنه الحق (^٥).\nوأتي عمر بامرأة حملت من زنا فأمر برجمها، فقال له معاذ: هذا لك عليها فمالك في بطنها؟ فقال عمر: أعيت النساء أن تأتي بمثل معاذ،\n_________\n(^١) وردت في هامش الأصل وسبقها: لعله سقط.\n(^٢) البخاري (٣٨٦٦) كتاب: مناقب الأنصار. باب: إسلام عمر.\n(^٣) رواه أحمد ٥/ ١٤٥ من طريق عبادة بن نسي عن غضيف بن الحارث عن أبي ذر بتمامه.\nورواه الترمذي (٣٦٨٢)، وأحمد ٢/ ٥٣، وابن حبان (٦٨٩٥) من حديث ابن عمر. قال الترمذي: هذا حديث حسن ووافقه الألباني في \"المشكاة\" (٦٠٣٣) وقال: وهو كما قال أو أعلى.\n(^٤) رواها ابن عساكر في \"تاريخ دمشق\" ٢٠/ ٢٤. قال في \"المقاصد\" ص ٥٥٣ (١٣٣٣): أخرج القصة الواقدي، وسيف مطولة، وهي عند البيهقي في \"الدلائل\" واللالكائي في \"شرح السنة\" والدير عاقولي في \"فؤائده\" وابن الأعرابي، وذكره حرملة في جمعه لحديث ابن وهب، وهو كما قال شيخنا: إسناد حسن اهـ مختصرًا.\n(^٥) سلف برقمي (١٣٩٩، ١٤٠٠) كتاب الزكاة، باب وجوب الزكاة، وكذا رواه مسلم (٢٠) كتاب الإيمان، باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله محمد رسول الله. من حديث أبي هريرة.","vol":"19","page":639},{"text":"هلك عمر. وأتي عمر بمجنونة زنت فأمر برجمها، فقال علي: مالك ولهذه؟ فتذكر وقال: لا شيء وأرسلها.\nوقال ابن العربي: قد بينا فساد قول من ذهب إلا أن ذلك من صفاء القلب مما يتجلى فيه من اللوح المحفوظ، وأرى ذلك دعوى، ولو كان بالتجلي عند المقابلة بين الصافي الصقيل واللوح المحفوظ؛ لكان مطلعًا على جميع المعارف بمقابلة لحظة أو على جملة عظيمة لا مطلعًا على كلها، وإنما طريق ذلك أن الله يخلق في القلب الصافي (أو بواسطة) (^١) إلقاء الملك إليه الكلمة كما يلقي الشيطان إلى الكاهن، وقد ينتهي الحال إلى أن يسمع الصوت، وقال بعضهم: يرى الملك، ولم أعرف ذلك الآن.\nوقول عمر: (يا سارية الجبل)، منزلة عظيمة وكرامة ظاهرة، وهي في جميع الصالحين مطردة إلى يوم الدين (^٢).\nقال: وقوله: (\"إن كان في أمتي هذِه منهم\")، يشعر بقلة وقوع ذلك وندارته، وليس المراد بالمحدثين من يصيب فيما يظن؛ لأن هذا كثير في العلماء والأئمة والفضلاء، بل وفي عوام الخلق كثير ممن يقوى حدسه.\nفتصح إصابته فترتفع خصوصية الخبر وخصوصية عمر بذلك. ومعنى هذا الخبر قد تحقق ووجد في عمر قطعًا، وإن كان - ﷺ - لم يجزم فيه بالوقوع ولا صرح فيه بالإخبار؛ لأنه إنما ذكره بصيغة الاشتراط، وقد دل على وقوع ذلك لعمر حكايات كثيرة.\n_________\n(^١) في (ص ١): وبوساطة.\n(^٢) \"عارضة الأحوذي\" ٧/ ١٤٩ - ١٥٠.","vol":"19","page":640},{"text":"الحديث الخامس:\nحديث أَبِي الصِّدِّيقِ النَّاجِيِّ -بكر بن قيس، وقيل: ابن عمرو- عَنْ أَبِي سَعِيدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَانَ فِي بَنِي إِسْرَائِيلَ رَجُل قَتَلَ تِسْعَةً وَتسْعِينَ رجلًا .. \" الحديث وأخرجه مسلم في التوبة (^١) وابن ماجه في الديات (^٢) وفي آخره: \"فَوُجِدَ إِلَى هذِه أَقْرَبُ بِشِبْرٍ، فَغُفِرَ لَهُ\" .. وقتله الراهب الأول كان لقلة علمه وتجرئه على الفتيا بقوله: \"لا توبة لك\"، وهذا جهل منه، وأعان على نفسه إذ أيأس القاتل من التوبة، فلما ساقه الله إلى هذا العالم دله على الخير، وعلى مفارقة الأرض التي أصاب فيها الذنوب، والإخوان المساعدين له على ذلك، ومقاطعتهم، وأن يستبدل بهم صحبة الأخيار، وبهذا يظهر فضل العالم على العابد الذي لا علم عنده؛ لأنه اغتر فأفتى بغير علم فهلك في نفسه، وكاد أن يهلك غيره.\nومذهب أهل السنة أن التوبة تكفر القتل كسائر الذنوب كما قاله القاضي، وما روي عن بعضهم من تشديد في الزجر وتورية في القول فإنما ذلك لئلا يجترئ الناس على الدماء (^٣). وهذا الحديث ظاهر فيه، وهو أنه كان شرعًا لمن قبلنا، وفي الاحتجاج خلاف، فليس هذا موضع خلاف، وإنما موضعه إذا لم يرد شرعنا بموافقته، فإن ورد كان شرعًا لنا بلا شك، وهذا فقد ورد شرعنا به، وهو قوله تعالى: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ الله إِلَّا بِالْحَقِّ﴾ إلى قوله: ﴿إِلَّا مَنْ تَابَ﴾. وقال تعالى: ﴿إِنَّ اللهَ لَا\n_________\n(^١) مسلم برقم (٢٧٦٦) باب: قبول توبة القاتل.\n(^٢) \"سنن ابن ماجه\" رقم (٢٦٢٢) باب: هل لقاتل مؤمن توبة.\n(^٣) قاله القاضي عياض في \"إكمال المعلم\" ٨/ ٢٦٩.","vol":"19","page":641},{"text":"يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ فكل ما دون الشرك يجوز أن يغفره الله. وفي حديث عبادة: \"بايعوني على أن لا تشركوا بالله شيئًا، ولا تقتلوا النفس التي حرم الله إلا بالحق، فمن أصاب شيئًا من ذلك فعوقب به فهو كفارة له، ومن أصاب شيئًا من ذلك فستره الله عليه فأمره إلى الله، إن شاء عما عنه، وإن شاء عذبه\" (^١) فهذِه حجج صريحة تبين فساد مذهب المكفر بشيء من ذلك.\nوأما قوله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ فالصواب في معناه: جزاؤه إن جازاه. وقد لا يجازي بل يعفو عنه، فإن استحل قتله بغير حق ولا تأويل فهو كافر مخلد في النار إجماعًا، وإن لم يستحل وأقدم على ذلك فهو فاسق عاص مرتكب كبيرة جزاؤها جهنم خالدًا فيها لكن تفضل الله فأخبر أنه لا يخلد من مات موحدًا فيها، فلا يخلد هذا، وقد يعفو عنه فلا يدخلها أصلًا، وقد لا يعفى عنه بل يعذب كسائر عصاة الموحدين ثم يخرج منها إلى الجنة. وقيل: الخلود طول المدة والإقامة لا التأبيد، وقيل: المراد بالآية رجل بعينه قتل رجلًا له عليه دم بعد أخذ الدية منه ثم ارتد (^٢). ويحتمل أن قتله الراهب متأولًا إذ قال بغير علم.\nوفيه: اختصام الملائكة واطلاع ملائكة الرحمة على ما في قلبه من صحة توبته، وأن ذلك خفي على ملائكة العذاب حتى قالت: \"إنه لم يعمل خيرًا قط\"، ولو اطلعت على ما في قلبه من توبته لما صح لها قول ذلك ولا تنازع ملائكة الرحمة، لكن شهادة ملائكة الرحمة على\n_________\n(^١) رواه البخاري (١٨) كتاب الإيمان، ومسلم (١٧٠٩) كتاب الحدود باب: الحدود كفارات لأهلها.\n(^٢) حكاها ابن أبي حاتم في \"تفسيره\" ٣/ ١٠٣٧ - ١٠٣٨.","vol":"19","page":642},{"text":"إثبات، وأولئك على نفي، والمثبت مقدم، فلا جرم أنهما لما تنازعا خرجا عن الشهادة إلى الدعوى بعث الله إليهما ملكًا حاكمًا يفصل بينهما في صورة آدمي، وأخفى ذلك عنهم؛ ليعلموا أن في بني آدم من يصلح للفصل بين الملائكة إذا تنازعوا.\nوقوله: (\"فَنَاء بِصَدْرِهِ\") أي: مال ونهض مع ثقل ما أصابه من الموت، وقال ابن التين: تباعد نحوها، يقال: نأى ينأى نأيًا، وذلك دليل على صحة توبته، لاجتهاده في القرب من أهل الخير فأعين على اجتهاده.\nوفيه: أن الندم توبة، وفيه حديث (^١).\nوفيه: دلالة على التحكيم، وهو مذهب مالك (^٢) والشافعي (^٣) خلافًا لمن قال أن الشافعي خالفه.\nوقوله: (\"وَقَالَ قِيسُوا مَا بَيْنَهُمَا. فَوُجِدَ إِلَى هذِه أَقْرَبُ بِشِبْرٍ، فَغُفِرَ لَهُ\")، وفي رواية: \"قيسوا ما بين الأرضين فإلى أيتهما كان أدنى فهو له\" (^٤) فيه دلالة أن الحاكم إذا تعارضت عنده الأقوال وتعددت الشهادات، وأمكنه أن يستدل بالقرائن على ترجيح بعض الدعاوى نفذ الحكم بذلك.\n_________\n(^١) رواه ابن ماجه (٤٢٥٢)، وأحمد ١/ ٣٧٦، ٤٢٣ والحاكم ٤/ ٢٤٣، وأبو يعلى (٤٩٦٩) والحميدي في \"مسنده\" ١/ ١٠٥ كلهم من طريق -عبد الكريم الجزري، عن زياد بن أبي مريم، عن عبد الله بن معقل، عن ابن مسعود مرفوعًا. قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي، وصححه البوصيري في \"مصباح الزجاجة\" ٤/ ٢٤٨ (١٢٥١) وصححه الألباني في \"صحيح ابن ماجه\" ٢/ ٤١٨ (٣٤٢٩) وانظر \"صحيح الجامع\" رقم (٦٨٠٢).\n(^٢) انظر: \"المفهم\" ٧/ ٩٢.\n(^٣) انظر: \"روضة الطالبين\" ١١/ ١٢١.\n(^٤) رواها مسلم برقم (٢٧٦٦) كتاب التوبة، باب: قبول توبة القاتل وإن كثر قتله.","vol":"19","page":643},{"text":"ووحي الله تعالى إلى هذِه بالقرب وإلى هذِه بالبعد من لطفه به وعنايته.\nوفيه: أن الذنوب وإن عظمت تصغُر عند عفو الله، وهو حديث عظيم لرجاء أصحاب العظائم.\nالحديث السادس:\nحديث أبي هريرة - ﵁ -: \"بَيْنَما رَجُلٌ يَسُوقُ بَقَرَةً إذْ رَكبَهَا فَضَرَبَهَا، فَقَالَتْ: إِنَّا لَمْ نُخْلَقْ لهذا .. \" الحديث. ثم ساقه من طريق آخر إليه. وقد سلف في المزارعة (^١).\nوفيه: أن الله لا يعذب عباده إلا بعد الإعذار إليهم.\nالحديث السابع:\nحديث أبي هريرة أيضًا في الذي اشترى العقار فوجد فيه جرة فيها ذهب وتنازعا فَتَحَاكَمَا إِلَى رَجُلٍ، فَقَالَ الذِي تَحَاكمَا إِلَيْهِ: أَلَكُمَا وَلَدٌ؟ قَالَ أَحَدُهُمَا: لِي غُلَامٌ. وَقَالَ الآخَرُ: لِي جَارِيَةٌ. قَالَ: أنكح الغُلَامَ الجَارِيَةَ، وَأَنْفِقُوا عَلَى أَنْفُسِهِمَا مِنْهُ، وَتَصَدَّقَا.\nوأخرجه مسلم في القضاء (^٢).\nالشرح:\nالعقار أصل المال. وقيل: المنزل، وقيل: الضياع. وعليه اقتصر ابن التين فقال: العقار ضيعة الرجل. وعبارة القرطبي: أنه أصل المال من الأرض وما يتصل بها، وعقر الشيء: أصله، ومنه عقر الأرض بفتح العين وضمها (^٣). والجرة من الفخار ما يصنع من المدر.\n_________\n(^١) سلف برقم (٢٣٢٤) باب: استعمال البقر للحراثة.\n(^٢) مسلم (١٧٢١) باب: استحباب إصلاح الحاكم بين الخصمين.\n(^٣) \"المفهم\" ٥/ ١٧٨.","vol":"19","page":644},{"text":"وفيه: التحكيم، وقد سلف في الحديث قبله. وقال أبو حنيفة: إن وافق رأيه رأي قاضي البلد نفذ وإلا فلا (^١). وقال شريح: إنه كالقسامة فلا يلزمه حكمه (^٢)، ثم إن هذا الرجل لم يحكم على واحد منهما إنما أصلح بينهما، وذلك أن هذا المال ضائع إذ دم يدعه أحدهما، ولعلهم لم يكن لهم في زمانهم بيت مال، فظهر لهذا المحكَّم أنهما أحق به؛ لزهدهما وورعهما وحسن حالهما، ولما ارتجى من طيب نسلهما وصلاح ذريتهما.\nوحكى المازري خلافًا عندهم فيما إذا ابتاع أرضًا فوجد فيها شيئًا مدفونًا هل يكون ذلك للبائع أو للمشتري (^٣)؟ وحمله القرطبي على ما يكون من أنواع الأرض كالحجارة والعُمُد والرخام، وأما ما كان كالذهب والفضة فإن كان من دفين الجاهلية فهو ركاز، وان كان من دفين المسلمين فهو لقطة، وإن جهل ذلك كان مالًا ضائعًا، فإن كان هناك بيت مال حفظ فيه وإلا صرف في الفقراء والمساكين، وفيما يستعان به على أمور الدين، وفيما أمكن من مصالح المسلمين (^٤).\nقال ابن التين: وإنما أخبر الشارع بذلك ليعتبر به ويزهد في الدنيا. قال ابن شهاب: الزاهد من لا يغلب الحرامُ صبره ولا الحلال شكره (^٥)، وهذا لعله كان شرعًا لهم، ولو ترك عنده ثلاثًا لنظر المال، فإن كان من دفين الإسلام فهو لقطة، وإن كان من دفين الجاهلية فقال مالك: هو\n_________\n(^١) انظر: \"المبسوط\" للسرخسي ٢٤/ ٣٥٥.\n(^٢) انظر: \"المفهم\" ٥/ ١٧٩.\n(^٣) \"المعلم\" ٢/ ١١٥.\n(^٤) \"المفهم\" ٥/ ١٧٩ - ١٨٠.\n(^٥) رواه أبو نعيم في \"الحلية\" ٣/ ٣٧١.","vol":"19","page":645},{"text":"للبائع. وخالفه ابن القاسم، فقال: إن ما في داخلها بمنزلة ما في خارجها.\nوقول مالك أحسن؛ لأن من ملك أرضًا باختطاطٍ ملكَ ما في باطنها، وليس جهله به حين البيع يسقط ملكه عنه.\nالحديث الثامن:\nحديث مالك عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ عن جابر وَعَنْ أَبِي النَّضرِ (م. الأربعة) -مَوْلَى عُمَرَ بْنِ عُبَيْدِ الله- عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَهُ يَسْأَلُ أُسَامَةَ بْنَ زَيْدٍ: مَاذَا سَمِعْتَ مِنْ رَسُول الله - ﷺ - في الطَّاعُونِ؟ فَقَالَ أُسَامَةُ: قَالَ رَسُولُ الله - ﷺ -: \"الطَّاعُونُ رِجْسٌ أُرْسِلَ عَلَى طَائِفَةٍ مِنْ بَنِي إِسْرَائِيلَ -أَوْ عَلَى مَنْ كَانَ قَبْلَكُمْ- فَإِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ\". قَالَ أَبُو النَّضرِ: -أي: واسمه سالم- \"لَا يُخْرِجُكُمْ إِلَّا فِرَارًا مِنْهُ\". وأخرجه أيضًا في ترك الحيل (^١) كما سيأتي، وأخرجه مسلم في الطب (^٢)، والترمذي في الجنائز (^٣)، والنسائي في الطب (^٤)، وأهمله ابن عساكر.\nالحديث التاسع:\nحديث عائشة - ﵂ - أَنَّهُ: \"عَذَابٌ يَبْعَثُهُ اللهُ عَلَى مَنْ يَشَاءُ من عباده، وَأَنَّ الله جَعَلَهُ رَحْمَةً لِلْمُؤْمِنِينَ، لَيْسَ مِنْ أَحَدٍ يَقَعُ الطَّاعُونُ فَيَمْكُثُ فِي بَلَده صَابِرًا مُحْتَسِبًا، يَعْلَمُ أَنَّهُ لَا يُصِيبُهُ إِلَّا مَا كتَبَ اللهُ لَهُ، إِلَّا كَانَ لَهُ مِثْلُ أَجْرِ شَهِيدٍ\" ..\n_________\n(^١) سيأتي برقم (٦٩٧٣) باب: ما يكره من الاحتيال.\n(^٢) \"صحيح مسلم\" برقم (٢٢١٨) كتاب السلام، باب الطاعون والطيرة.\n(^٣) \"سنن الترمذي\" رقم (١٠٦٥).\n(^٤) \"السنن الكبرى\" ٤/ ٣٦٢ (٧٥٢٣).","vol":"19","page":646},{"text":"وحديث عائشة هذا أخرجه في كتاب القدر (^١) وفي كتاب الطب (^٢) والتفسير (^٣) أيضًا كما سيأتي وقال: \"مثل أجر الشهيد\" وحديث أسامة أخرجه مسلم بألفاظ (^٤)، ثم قال: وعن سعد بن أبي وقاص وخزيمة بن ثابت، عن النبي - ﷺ - بهذا الحديث (^٥).\nولم يخرجه البخاري عنهما، وقال في بعض طرقه: \"عذب به بعض الأمم، ثم بقي منه بقية فيذهب المرة ويأتي الأخرى\" (^٦) وسيأتي عنده حديث عبد الرحمن بن عوف: \"إذا سمعتم به بأرض فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها لا تخرجوا فرارًا\" (^٧) والرجس: العذاب.\nوهو رحمة لهذِه الأمة كما صرح به في الحديث، وقد سلف في الجهاد في باب: الشهادة سبع سوى القتل (^٨).\nوقول أبي النضر: (\"لا يخرجكم\")، مراده أن الخروج الذي منع منه الشارع هو الذي لا يخرجه إلا الفرار منه، فأما إن خرج لتجارة وغيرها غير فار فلا نهي عليه.\nوقيل: إنما منع من الخروج فرارًا مثله ظنًّا أن الفرار ينجيه من القدر.\n_________\n(^١) سيأتي برقم (٦٦١٩) باب ﴿قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ الله﴾.\n(^٢) سيأتي برقم (٥٧٣٤) باب: أجر الصابر في الطاعون.\n(^٣) لم أجده.\n(^٤) مسلم (٢٢١٨) كتاب السلام، باب الطاعون والطيرة والكهانة ونحوها.\n(^٥) هذا الكلام ليس من كلام مسلم ولكنه من كلام الترمذي قاله بعد حديث أسامة.\nانظر \"السنن\" رقم (١٠٦٥) كتاب الجنائز، باب: ما جاء في كراهية الفرار من الطاعون.\n(^٦) \"صحيح مسلم\" رقم (٢٢١٨/ ٩٦).\n(^٧) المصدر السابق رقم (٢٢١٩).\n(^٨) سلف برقم (٢٨٣٠).","vol":"19","page":647},{"text":"وقوله: \" لا تقدموا عليه يريد: لأن مقامكم بالموضع الذي لا طاعون فيه أسكن لقلوبكم، وفيه المرأة والدار يعرفان بالشؤم فيوافق قدرًا من مكروه فيقع في الأنفس أن ذلك من سببهما. وسئل مالك عن البلد يقع فيه الموت وأمراض هل يكره الخروج إليه؟\nقال: ما أرى بأسًا خرج أو أقام، قيل: فهذا شبه ما جاء به الحديث من الطاعون؟ قال: نعم (^١).\nوحديث عائشة - ﵂ - المراد به ما لم يمت منه كما قاله الداودي، أما من مات منه فهو شهيد جزمًا.\nوذكر ابن جرير الخلاف عن السلف في الفرار من الوباء، وذكر عن أبي موسى الأشعري أنه كان يبعث بنيه إلى الأعراب من الطاعون، وعن الأسود بن هلال ومسروق أنه كان يفر منه.\nوعن عمرو بن العاصي أنه قال: (تفرقوا) (^٢) في هذا الرجز في الشعاب والأودية ورءوس الجبال، فبلغ معاذًا فأنكره وقال: بل هو شهادة ورحمة ودعوة نبيكم (^٣).\n_________\n(^١) انظر \"المفهم\" للقرطبي ٥/ ٦١٤.\n(^٢) في هامش الأصل: (تفروا) عليها (خ) تعني: من نسخة أخرى، والله أعلم.\n(^٣) رواه أحمد ٥/ ٢٤٨، والبزار في \"مسنده\" كما في \"كشف الأستار\" ٣/ ٣٩٧ (٣٠٤٢) في قصة طويلة وفيه قول معاذ بن جبل وشرحبيل بن حسنة: ليس بالطاعون ولا الرجز ولكنها رحمة ربكم ودعوة نبيكم .. الحديث. وأخرجه مطولا بنحو حديث البزار: ابن أبي شيبة ٦/ ١٦١ وليس فيه كلام شرحبيل ابن حسنة. وأخرجه الطحاوي في \"شرح معاني الآثار\" ٤/ ٣٠٦ وابن حبان (٢٩٥١) وليس فيهما كلام معاذ بن جبل.\nقلت: فلعل كلام معاذ وشرحبيل تناقله غير واحد من الصحابة وذلك لتخفيف وقع هذِه المصيبة على المسلمين.","vol":"19","page":648},{"text":"وكان بالكوفة طاعون فخرج المغيرة منها (^١)، فيما ذكره المدائني فلما كان في حصاص (^٢) ابن عوف طعن فمات. وأما عمر فرجع من سرغ ولم يقدم عليه (^٣)، وذلك لدفع الأوهام المشوشة لنفس الإنسان، وندم على رجوعه.\nوتأول من فر أنه لم ينه عن الدخول والخروج مخافة أن يصيبه غير المقدور، لكن مخافة الفتنة أن يظنوا أن هلاك القادم إنما حصل بقدومه، وسلامة الفار إنما كانت بفراره. وهذا من نحو النهي عن الطيرة. وعن ابن مسعود: هو فتنة على المقيم الفار فيقول: فررت فنجوت، وأما المقيم فيقول: أقصت فمت، وإنما فر من لم يأت أجله، وأقام من حضر أجله.\nوقالت عائشة - ﵂ -: الفرار منه كالفرار من الزحف.\nويقال: قلما فر أحد من الوباء فسلم، ويكفي من ذلك موعظة قوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ﴾ الآية.\nقال الحسن: خرجوا حذرًا من الطاعون فأماتهم الله في ساعة واحدة، وهم أربعون ألفًا (^٤)\n_________\nوقد ذكره الهيثمي في \"مجمع الزوائد\" ٢/ ٣١٢ وقال: رواه البزار وروى أحمد بعضه وفي إسناد البزار شهر بن حوشب وفيه كلام وقد وثقه غير واحد.\nوقال في موضع آخر ٢/ ٣١٤: رواه أحمد وأبو قلابة لم يدرك معاذ بن جبل.\n(^١) ذكر هذا الكلام ابن حجر في \"بذل الماعون في فضل الطاعون\" ص ٢٢٣.\n(^٢) هو موضع بالحجاز، انظر: \"معجم ما استعجم\" ١/ ٤٥١.\n(^٣) رواه البخاري (٥٧٢٩) كتاب الطب، باب ما يذكر في الطاعون ومسلم، (٢٢١٩) كتاب السلام، باب الطاعون والطيرة والكهانة ونحوها.\n(^٤) رواه بنحوه عبد الرزاق في \"تفسيره\" ١/ ١١٠ (٣٠٢).","vol":"19","page":649},{"text":"غريبة:\nوقع في كتاب أبي الفرج الأصبهاني: كانت العرب تقول: إذا دخل بلدًا وفيها وباء فإنه ينهق نهيق الحمار قبل دخولها، فإنه إذا فعل ذلك أمن من الوباء.\nفصل:\nإن قلت: عدم القدوم عليه تأديب وتعليم، وعدم الخروج إثبات التوكل والتسليم وهما ضدان، فأمره بالحذر عنه؟! قلت: أجاب ابن الجوزي أنه لما لم يؤمن على القادم عليه أن يظن أنه إذا أصابه أن ذلك على سبيل العدوى التي لا صنع (للمقدور) (^١) فيها نهى عن ذلك، فكلا الأمرين يراد لإثبات القدر، وترك التعرض لما يزلزل الباطن.\nوقال بعضهم: إنه إنما نهي عن الخروج لأنه إذا خرج الأصحاء وهلك المرضى فلا يبقى من يقوم بأمرهم فخروج هؤلاء لا يقطع بنجاتهم، وهو قاطع بهلاك الباقين، والمسلمون كما جاء في الحديث \"كالبنيان يشد بعضه بعضًا\".\nوقال ابن العربي: الذي عندي أن الله أذن أن لا يتعرض أحد للحتوف - ولكن هو من باب الحذر الذي أذن فيه؛ لأن الله صانك أن لا تشرك به فتقول: لو لم أدخل لم أمرض (^٢).\nفصل:\nقول أبي النضر السالف: (\"لا يخرجكم) (^٣) إلا فرارًا منه\") كذا هو\n_________\n(^١) في (ص ١) (للقدر).\n(^٢) \"عارضة الأحوذي\" ٤/ ٢٨٦.\n(^٣) في الأصل: (يخرجنكم)، والمثبت من اليونينية ٤/ ١٧٥.","vol":"19","page":650},{"text":"بالنصب، ويجوز رفعه، واستشكلهما القرطبي؛ لأنه لا يفيد بحكم، ظاهره أنه لا يجوز لأحد أن يخرج من الوباء إلا من أجل الفرار وهذا محال، وهو نقيض المقصود من الحديث، لا جرم قيده بعض رواة \"الموطأ\": الإفرار منه بهمزة مكسورة ثم فاء ساكنة يوهم أنه مصدر، وهذا ليس بصحيح؛ لأنه لا يقال: أفرَّ رباعيًا، وإنما: يقال: فر، ومصدره فرار ومفر، قال تعالى: ﴿أَيْنَ الْمَفَرُّ﴾ قال جماعة من العلماء: إدخال (إلا) فيه غلط، قال بعضهم: إنها زائدة كما تزاد (لا) في مثل قوله تعالى: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾ أي: أن تسجد، وقال بعض النحويين: (إلا) هنا للإيجاب؛ لأنها تعوض ما نفاه من الجملة، ونهاه عن الخروج، فكأنه قال: لا تخرجوا منها إذا لم يكن خروجكم إلا فرارًا، فأباح الخروج لغرض آخر. والأقرب أن تكون زائدة، والصحيح إسقاطها كما قد صح في الروايات الأخر (^١).\nوقال القاضي عياض: خرج بعض محققي العربية لرواية النصب وجهًا فقال: منصوب على الحال، قال: فلفظة (إلا) هنا للإيجاب لا للاستثناء، قال: وتقديره لا تخرجوا (إذا) (^٢) لم يكن خروجكم إلا فرارًا منه (^٣).\nفائدة:\nالطاعون وزنه فاعول من الطعن غير أنه عدل عن أصله، ووضع دالًّا على الموت العام بالوباء، وهي قروح تخرج في الجسد فتكون في المراق أو الآباط أو الأيدي أو الأصابع وسائر البدن، ويكون معه\n_________\n(^١) \"المفهم\" ٥/ ٦١٤ - ٦١٥.\n(^٢) في الأصل: (إلا) والمثبت من (إكمال المعلم).\n(^٣) \"إكمال المعلم\" ٧/ ١٣١.","vol":"19","page":651},{"text":"ورم وألم شديد وتخرج تلك القروح مع لهب، ويسود ما حوله أو يخضر أو يحمر حمرة بنفسجية كدرة، ويحصل معه خفقان القلب والقيء. وقال الخليل: الوباء هو الطاعون (^١)، وقيل: هو كل مرض عام يقع بكثير من الناس نوعًا واحدًا، بخلاف سائر الأوقات فإن أمراضهم فيها مختلفة، فقالوا: كل طاعون وباء، وليس كل وباء طاعونًا، وجمعه طواعين.\nونقل ابن التين عن الداودي أنه حبة تخرج في الأرفاغ، وفي كل طي في الإنسان ثم قال: والصحيح أنه كالوباء.\nالحديث العاشر:\nحديث عائشة - ﵂ -: أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ المَرْأَةِ المَخْزُومِيَّةِ التِي سَرَقَتْ، (فَقَالُوا) (^٢): مَنْ يُكَلِّمُ فِيهَا رَسُولَ الله - ﷺ -؟ فَقَالُوا: وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلَّا أُسَامَةُ بْنُ زَيْدٍ حِبُّ رَسُولِ الله - ﷺ -؟ فَكَلَّمَهُ أُسَامَةُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ الله؟! \" .. الحديث ويأتي في موضعه بعد (^٣). وايمن جمع يمين، ثم كثر في كلامهم فحذفوا النون كما حذفوا من لم يكن، فقالوا: لم يك.\nوقيل: هي إيم الله بكسر الهمزة، واختلف في ألف ايمن هل هي ألف وصل أو ألف قطع. واسم هذِه المرأة فاطمة بنت الأسود ابن عبد الأسد بنت أخي أبي سلمة عبد الله بن عبد الأسد، وكان ذلك في غزوة الفتح وقتل أبوها كافرًا يوم بدر، وكان حلف ليكسرن\n_________\n(^١) \"العين\" ٨/ ٤١٨.\n(^٢) كذا في الأصل وفي هامشها: (فقال) وعليها علامة تشير إلى أنها نسخة.\n(^٣) سيأتي برقم (٣٧٣٣) كتاب \"فضائل الصحابة\" باب: ذكر أسامة بن زيد - ﵁ - وبرقم (٦٧٨٧) كتاب الحدود، باب: إقامة الحدود على الشريف والوضيع ومواضع أخرى انظر رقم (٢٦٤٨).","vol":"19","page":652},{"text":"حوض رسول الله - ﷺ -، فقاتل حتى وصل إليه، فأدركه حمزة وهو يكسره، فقتله، فاختلط دمه بالماء (^١).\nالحديث الحادي عشر:\nحديث ابن مسعود - ﵁ -: سَمِعْتُ رَجُلًا قَرَأَ، وَسَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ خِلَافَهَا، فَجِئْتُ بِهِ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ، فَعَرَفْتُ فِي وَجْهِهِ الكَرَاهِيَةَ، وَقَالَ: \"كِلَاكُمَا مُحْسِنٌ، لَا تَخْتَلِفُوا، فَإِنَّ مَنْ كانَ قَبْلَكُمُ اخْتَلَفُوا فَهَلَكُوا\". وقد سلف في الإشخاص والملازمة (^٢)، وفيه النهي عن الاختلاف في القراءات، وأن لا يقول أحد لشيء قرئ: ليس هو كذا.\nالحديث الثاني عشر:\nحديث شقيق قال: قَالَ عَبْدُ الله: كَأَنِّي أَنْظُرُ إِلَى النَّبِيِّ - ﷺ - يَحْكِي نَبِيًّا مِنَ الأَنْبيَاءِ ضرَبَهُ قَوْمُهُ فَأَدْمَوْهُ، وَهْوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ، وَيَقُولُ: \"اللَّهُمَّ اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لَا يَعْلَمُونَ\". ويأتي في استتابة المرتدين (^٣)، وأخرجه مسلم (^٤)، وابن ماجه (^٥).\nوسيدنا رسول الله - ﷺ - هو الحاكي والمحكي عنه، وكأنه أوحي إليه بذلك قبل وقوع قصته يوم أحد، ولم يعين له ذلك النبي - ﷺ - فلما وقع له ذلك تعين أنه (هو) (^٦) المعنيُّ بذلك، نبه عليه القرطبي (^٧).\n_________\n(^١) انظر \"سيرة ابن هشام\" ٢/ ٢٦٤ - ٢٦٥.\n(^٢) سلف برقم (٢٤١٠) كتاب الخصومات.\n(^٣) سيأتي برقم (٦٩٢٩) باب: إذا عرض الذمي وغيره بسب النبي - ﷺ -.\n(^٤) مسلم (١٧٩٢) كتاب: الجهاد والسير، باب: غزوة أحد.\n(^٥) \"سنن ابن ماجه\" (٤٠٢٥) كتاب: الفتن، باب: الصبر على النبلاء.\n(^٦) ليست في الأصل.\n(^٧) \"المفهم\" ٣/ ٦٥١.","vol":"19","page":653},{"text":"قال ابن التين: وفيه أنه كان يرجو إنابتهم كاستغفار إبراهيم لأبيه، ودعاء نوح قومه، فلما تبين لابنه أن أباه لا يؤمن تبرأ منه، ولما أخبر الله نوحًا أنه لن يؤمن من قومك إلا من قد آمن قال: ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ [نوح: ٢٦]، ودعا رسول الله - ﷺ - على قريش حين عتوا وسمى قومًا قتلوا يوم بدر (^١).\nوقال: \"كيف يفلح قوم دمَّوا وجه نبيهم\" فأنزل الله تعالى: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨]، (^٢) فعلم أن منهم من يؤمن.\nوقال: ﴿عَسَى الله أَنْ يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُمْ مِنْهُمْ مَوَدَّةً﴾ [الممتحنة: ٧] قال ابن عباس: وذلك تزويجه - ﷺ - لأم حبيبة بنت أبي سفيان (^٣).\nالحديث الثالث عشر:\nحديث أبي سعيد الخدري - ﵁ - عَنِ النَّبِيِّ - ﷺ -: \"أَنَّ رَجُلًا كَانَ قَبلَكُمْ رَغَسَهُ اللهُ مَالًا، فَقَالَ لِبَنِيهِ لَمَّا حُضِرَ: أَيَّ أَبِ كنْتُ لَكُمْ؟ قَالُوا: خَيْرَ أَبٍ. قَالَ: فَإِنِّي لَمْ أَعْمَلْ خَيْرًا قَطُّ، فَإِذَا مُتُّ فأَحْرِقُونِي، ثُمَّ اسْحَقُونِي، ثَمَّ فَرُّونِي فِي يَوْمِ عَاصِفٍ. فَفَعَلُوا، فَجَمَعَهُ الله -﷿-، فَقَالَ: مَا حَمَلَكَ؟ قَالَ: مَخَافَتُكَ. فَتَلَقَّاهُ بِرَحْمَتِهِ\".\nوَقَالَ مُعَاذٌ: ثَنَا شُعْبَةُ، عَنْ قَتَادةَ قال سَمِعْتُ عُقْبَةَ بْنَ عَبْدِ الغَافِرِ، سَمِعْتُ أَبَا سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -.\nوقد سلف الكلام عليه قريبًا في ثاني حديث في هذا الباب، أعني\n_________\n(^١) رواه البخاري رقم (٢٤٠) كتاب الوضوء، باب إذا ألقي على ظهر المصلي قذر أو جيفة لم تفسد عليه صلاته.\n(^٢) مسلم (١٧٩١) كتاب: الجهاد، باب: غزوة أحد.\n(^٣) مسلم (٢٥٠١) كتاب: \"فضائل الصحابة\" باب: من فضائل أبي سفيان بن حرب - ﵁ -. وانظر \"أسباب النزول\" للواحدي ص ٤٤٣.","vol":"19","page":654},{"text":"باب ما ذكر عن بني إسرائيل (^١)، ويأتي في الرقاق (^٢) والتوحيد (^٣)، وأخرجه مسلم (^٤).\nو(\"رغسه\") براءمهملة مفتوحة ثم غين معجمة ثم سين مهملة ثم هاء أي: كثر ماله، فالرغس البركة والنماء والخير، ورجل مرغوس: كثير الخير، ورغسه الله: أكثر ماله وبارك له، وتقول: كانوا قليلًا فرغسهم الله أي: كثرهم، وروي (راسه الله) وهو غلط كما قاله ابن التين، فإن صح فهو بشين معجمة، والريش والرياش: المال.\nوقيل: رغس كل شيء أصله، فكأنه جعل له أصلًا من كل مال.\nوقوله: (\"في يوم عاصف\") أي: عاصف ريحه.\nوقوله: (\"فتلقاه\") هو بالقاف عند أبي ذر، قال ابن التين: ولا أعلم للفاء وجهًا إلا أن يكون أصله من تلففته رحمته، أي: كفرته وغشيته فلما اجتمع ثلاث فاءات أبدلت الآخرة (ألفًا) (^٥).\nثم ذكر البخاري بعده حديث حذيفة وعقبة مثله وسلفا.\nوفيه (\"ثم أوروا نارًا\") أي: اقدحوا وأشعلوا، وفيه: (\"فذروني في اليم في يوم حار أو راح\") كذا للمروزي والأصيلي وأبي ذر (حاز) بتشديد الزاي المعجمة يحز بحره وبرده، وعند أبي الهيثم (حار) (^٦) بالراء، وأشار بعضهم إلى تفسيره بالشدة أي: بشدة ريحه.\n_________\n(^١) سلف برقم (٣٤٥١ - ٣٤٥٢) من حديث حذيفة بن اليمان.\n(^٢) سيأتي برقم (٦٤٨١)، باب: الخوف من الله.\n(^٣) سيأتي برقم (٧٥٠٨) باب: قوله تعالى ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾.\n(^٤) مسلم رقم (٢٧٥٧) كتاب التوبة، باب: في سعة رحمة الله تعالى.\n(^٥) في الأصل: فاء وهو تصحيف.\n(^٦) ليست في الأصل.","vol":"19","page":655},{"text":"وجاء في بعض الروايات \"في يوم حان\" بالنون، وللنسفي (حار أو راح) على الشك قاله عياض، ورواه البخاري بعده عن عبد الملك، وقال (\"في يوم راح\") واقتصر ابن التين على رواية (حان) بالنون، ثم نقل عن ابن فارس: (الحنون) (^١): ريح [تحن] (^٢) كحنين الإبل (^٣)، قال: فعلى هذا يقرأ \"في يوم حان\" بتشديد النون يريد حان ريحه، وتبعه بعض شيوخنا فاقتصر عليه في شرحه وأهمل ما ذكرناه.\nثم ذكر البخاري بعده حديث أبي هريرة - ﵁ -: \"كانَ رجل يُدَايِنُ النَّاسَ .. \" الحديث من طريقين عنه، وقد سلف قريبًا تأويله، وفي البيوع أيضًا (^٤).\nثم ذكر حديث عبد الله بن عمر - ﵄ -: \"عُذِّبَتِ امْرَأة فِي هِرَّةٍ .. \" وقد سلف أيضًا (^٥).\nوحديث أبي مسعود - ﵁ -: \"إنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ: إِذَا لَمْ تَسْتَحِي فاصنع مَا شِئْتَ\". أخرجه عن آدم ثنا شعبة، عن منصور سمعت ربعيًا يحدث عن أبي مسعود فذكره، وهذا هو المحفوظ، ورواه ابن سعد عن منصور، عن ربعي، عن حذيفة (^٦).\n_________\n(^١) في الأصل: الحون والمثبت هو الصحيح من \"مجمل اللغة\".\n(^٢) زيادة من \"مجمل اللغة\".\n(^٣) \"مجمل اللغة\" ١/ ٢١٩ مادة [حنن].\n(^٤) سلف برقم (٢٠٧٨) كتاب البيوع، باب: من انظر معسرًا.\n(^٥) سلف برقم (٢٣٦٥) كتاب المساقاة، باب فضل سقي الماء. ورقم (٣٣١٨) كتاب بدء الخلق، باب: خمس من الدواب فواسق، يقتلن في الحرم.\n(^٦) ذكره ابن حجر في \"الفتح\" ٦/ ٥٢٣ فقال: رواه إبراهيم بن سعد، عن منصور .. الحديث، وعزاه إلى الدارقطني، ورواه أبو نعيم في \"الحلية\" ٤/ ٣٧٠ - ٣٧١ من طريق إبراهيم بن طهمان عن الثوري عن منصور عن ربعي عن حذيفة .. الحديث.","vol":"19","page":656},{"text":"قال الدارقطني: وكذا رواه أبو مالك الأشجعي عن ربعي، وروي عن ربعي، عن حذيفة قوله (^١).\nوذكر الطرقي أن عبد الله بن مسلمة لم يسمع من شعبة غير هذا الحديث (^٢) وسيأتي أيضًا في الأدب (^٣).\nومعنى الحديث: أن الحياء أمره ثابت منذ زمان النبوة الأولى، فإنه ما من نبي إلا وقد ندب إلى الحياء وبعث عليه، ولم يُبَدَّل فيما بُدِّل منها.\nوذلك أنه أمر قد علم صوابه، وبان فضله، ولم ينسخ فيما نسخ من شرائعهم.\nوقوله: (\"فاصنع ما شئت\") هو أمر معناه الخبر -يقال: استحى يستحي، واستحيا يستحيي- لأن المستحي ينقطع بحيائه عن المعاصي، وإن لم تكن له بقية.\nوحكوا فيه أوجهًا:\nأحدها: إذا لم تستحي من العتب وتخشى العار، فافعل ما تحدثك به نفسك قبيحًا كان أو حسنًا، لفظه أمر، ومعناه التوبيخ.\nالثاني: أن يحمل (على) (^٤) الأمر على بابه، تقول: إذا كنت آمنًا في فعلك أن تستحي منه بجريك على الصواب، وليس من الأفعال التي يستحى منها فاصنع ما شئت، وعبارة ابن التين: إذا لم ترتكب ما تستحي منه مما ينهى عنه فاصنع ما شئت.\n_________\n(^١) \"العلل\" ٦/ ١٨٠.\n(^٢) قال المزي في \"تهذيب الكمال\" ١٦/ ١٣٧: عبد الله بن مسلمة روى عن شعبة بن الحجاج حديثًا واحدًا. قلت: هذا الحديث رواه أبو داود برقم (٤٧٩٧).\n(^٣) سيأتي برقم (٦١٢٠) باب: إذا لم تستحي فاصنع ما شئت.\n(^٤) كذا في الأصل، ولعها زائدة","vol":"19","page":657},{"text":"ثالثها: معناه الوعيد أي: أفعل ما شئت تجازى به لقوله تعالى: ﴿اعْمَلُوا مَا شِئْتُمْ﴾.\nرابعًا: لا يمنعك الحياء من فعل الخير،\nخامسها: أنه على طريق المبالغة في الذم، أي: تركك الحياء أعظم مما تفعله.\nثم ذكر بعده حديث ابن عمر - ﵄ -: \"بَيْنَمَا رَجُل يَجُرُّ إِزَارَهُ مِنَ الخُيَلَاءِ خُسِفَ بِهِ، فَهْوَ يَتَجَلْجَلُ فِي الأَرْضِ إِلَى يَوْمِ القِيَامَةِ\". تَابَعَهُ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ. يعني: تابع يونس، عن الزهري، عن سالم، عنه، وأخرجه النسائي في الزينة (^١)، وأخرجه هو والنسائي من طريق أبي هريرة - ﵁ - أيضًا (^٢) ووقع في ابن عساكر من أن النسائي أخرجه من طريق سالم، عن ابن عمر، عن أبي هريرة، والذي وجد فيه عن سالم عن أبي هريرة.\nوالخيلاء: التبختر والإعجاب، وهو كقوله: \"لا ينظر الله إلى من جر إزاره\" (^٣) فإن اختال مع قصر ثيابه دخل في هذا الوعيد، لا أن جر الإزار هو الموجب للوعيد.\nومعنى يتجلجل: يتحرك في الأرض، والجلجلة حركة مع صوت، أي: يسوخ فيها حين يخسف به، قاله النضر بن شميل، وقال ابن دريد: كل شيء خلطت بعضه ببعض فقد جلجلته (^٤)، وقال ابن فارس: جلجلت\n_________\n(^١) \"سنن النسائي\" ٨/ ٢٠٦. باب التغليظ في جر الإزار.\n(^٢) سيأتي برقم (٥٧٨٩) كتاب اللباس، باب من جر ثوبه من الخيلاء، وفي \"السنن الكبرى\" ٥/ ٤٨٣.\n(^٣) سيأتي برقم (٥٧٨٨) ورواه مسلم (٢٠٨٧) في اللباس والزينة، باب: تحريم جر الثوب خيلاء، وبيان حد ما يجوز إرخاؤه إليه .. من حديث أبي هريرة.\n(^٤) \"جمهرة اللغة\" ١/ ١٨٤ مادة (جلجل).","vol":"19","page":658},{"text":"الشيء إذا حركته بيدك (^١)، وقيل: يتجلجل يهوي، وقيل: التجلجل أن يسيخ في الأرض مع اضطراب شديد وتدافع من شق إلا شق (^٢)، وزعم بعضهم أن هذا الرجل قارون.\nفائدة:\nعبد الرحمن بن خالد هذا هو أبو خالد الفهمي مولى الليث بن سعد من فوق، روى عنه الليث، وكان واليًا لهشام على مصر سنة ثماني عشرة وعزل سنة تسع عشرة، وتوفي سنة سبع وعشرين ومائة (^٣).\nوشيخ البخاري بشر بن محمد: هو أبو محمد المروزي، مات سنة أربع وعشرين ومائتين.\nثم ذكر بعده حديث أبي هريرة - ﵁ -: \"نحن الآخرون السابقون يوم القيامة بيد كل أمة أوتوا الكتاب .. \" الحديث سلف في الصلاة (^٤).\nومعناه نحن آخر الأنبياء، وأول من تنشق عنه الأرض، وأول شافع، وأول من يدخل الجنة. وبعض أصحابه أول خصمين يوم القيامة، قال على: أنا أول من يجثو للخصام يوم القيامة، يعني: أنه يأتي هو وحمزة وعبيدة بن الحارث وشيبة وعتبة ابنا ربيعة والوليد بن عتبة وهم الذين تبارزوا يوم بدر يوم الفرقان، وفيهم أنزلت ﴿هَذَانِ خَصْمَانِ﴾ (^٥)\n_________\n(^١) \"مجمل اللغة\" ١/ ١٧٤.\n(^٢) قاله الخطابي في \"أعلام الحديث\" ٣/ ١٥٧٥.\n(^٣) انظر ترجمته في \"التاريخ الكبير\" للبخارى ٥/ ٢٧٧ (٩٠٠)، و\"الجرح والتعديل\" ٥/ ٢٢٩ (١٠٨٣)، \"تهذيب الكمال\" ١٧/ ٧٦.\n(^٤) سلف برقم (٢٣٨) باب: البول في الماء الدائم.\n(^٥) سيأتي برقم (٣٩٦٦) كتاب المغازي، باب: قتل أبي جهل، ومسلم برقم (٣٠٣٣) كتاب: التفسير، باب: قوله تعالى: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾","vol":"19","page":659},{"text":"الآية [الحج: ١٩] ورأى النبي - ﷺ - أبا دجانة يتبختر بين الصفين في قتال العدو فقال: \"إنها لمشية يبغضها الله إلا في مثل هذا الموضع\" (^١)\nومعنى (\"بيد\"): غير، يقال: هو كثير المال بيد أنه بخيل، وبمعنى إلا، وبمعنى لكن.\nفائدة:\nفي إسناده وهيب وهوابن خالد بن عجلان أبو بكر مات سنة خمس وستين ومائة، ثم ذكر فيه حديث معاوية الذي في الباب، وهو الحديث الثالث منه، فراجعه.\n_________\n(^١) رواه الطبراني ٧/ ١٠٤ (٦٥٠٨) من طريق محمد بن طلحة، عن خالد بن سليمان، عن سماك بن خرشة عن أبيه عن جده به، ومن طريقه رواه أبو نعيم في \"معرفة الصحابة\" ٣/ ١٤٣٧ وذكره الهيثمي في \"المجمع\" ٦/ ١٠٩ وقال: وفيه من لم أعرفه.","vol":"19","page":660},{"text":"<span data-type='title' id=toc-2329>٦١ - كتاب المناقب</span>\n<span data-type='title' id=toc-2330>١ - باب قَوْلُ اللهِ تَعَالَى: ﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ﴾ [الحجرات: ١٣]</span>\nوَقَوْلُهُ: ﴿وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا﴾ [النساء: ١]. وَمَا يُنْهَى عَنْ دَعْوَى الجَاهِلِيَّةِ. الشُّعُوبُ: النَّسَبُ البَعِيدُ، وَالْقَبَائِلُ دُونَ ذَلِكَ.\n\n٣٤٨٩ - حَدَّثَنَا خَالِدُ بْنُ يَزِيدَ الْكَاهِلِيُّ، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسِ - ﵄ - ﴿وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ﴾ قَالَ: الشُّعُوبُ القَبَائِلُ العِظَامُ، وَالْقَبَائِلُ: الْبُطُونُ. [فتح: ٦/ ٥٢٥]\n\n٣٤٩٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قِيلَ: يَا رَسُولَ اللهِ، مَنْ أَكْرَمُ النَّاسِ؟ قَالَ: «أَتْقَاهُمْ». قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ؟. قَالَ: «فَيُوسُفُ نَبِيُّ اللهِ». [انظر: ٣٣٥٣ - مسلم: ٢٣٧٨ - فتح: ٦/ ٥٢٥]","vol":"20","page":9},{"text":"٣٤٩١ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا كُلَيْبُ بْنُ وَائِلٍ قَالَ: حَدَّثَتْنِي رَبِيبَةُ النَّبِيِّ - ﷺ - زَيْنَبُ ابْنَةُ أَبِي سَلَمَةَ قَالَ: قُلْتُ لَهَا أَرَأَيْتِ النَّبِيَّ - ﷺ - أَكَانَ مِنْ مُضَرَ؟ قَالَتْ: فَمِمَّنْ كَانَ إِلاَّ مِنْ مُضَرَ؟ مِنْ بَنِي النَّضْرِ بْنِ كِنَانَةَ. [٣٤٩٢ - فتح: ٦/ ٥٢٥]\n\n٣٤٩٢ - حَدَّثَنَا مُوسَى، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا كُلَيْبٌ، حَدَّثَتْنِي رَبِيبَةُ النَّبِيِّ - ﷺوَأَظُنُّهَا زَيْنَبَ- قَالَتْ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الدُّبَّاءِ وَالْحَنْتَمِ وَالْمُقَيَّرِ وَالْمُزَفَّتِ. وَقُلْتُ لَهَا: أَخْبِرِينِي: النَّبِيُّ - ﷺ - مِمَّنْ كَانَ؟ مِنْ مُضَرَ؟ كَانَ قَالَتْ فَمِمَّنْ كَانَ إِلاَّ مِنْ مُضَرَ، كَانَ مِنْ وَلَدِ النَّضْرِ بْنِ كِنَانَةَ. [٣٤٩١ - فتح: ٦/ ٥٢٥]\n\n٣٤٩٣ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا جَرِيرٌ، عَنْ عُمَارَةَ عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «تَجِدُونَ النَّاسَ مَعَادِنَ، خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِى الإِسْلَامِ إِذَا فَقِهُوا، وَتَجِدُونَ خَيْرَ النَّاسِ فِي هَذَا الشَّأْنِ أَشَدَّهُمْ لَهُ كَرَاهِيَةً». [٣٤٩٦، ٣٥٨٨ - مسلم: ٢٥٢٦ - فتح: ٦/ ٥٢٥]\n\n٣٤٩٤ - «وَتَجِدُونَ شَرَّ النَّاسِ ذَا الوَجْهَيْنِ، الَّذِي يَأْتِي هَؤُلَاءِ بِوَجْهٍ، وَيَأْتِي هَؤُلَاءِ بِوَجْهٍ». [٦٠٥٨، ٧١٧٩ - مسلم: ٢٥٢٦ - فتح: ٦/ ٥٢٥]\n\n٣٤٩٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا المُغِيرَةُ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هَذَا الشَّأْنِ، مُسْلِمُهُمْ تَبَعٌ لِمُسْلِمِهِمْ، وَكَافِرُهُمْ تَبَعٌ لِكَافِرِهِمْ». [مسلم: ١٨١٨ - فتح: ٦/ ٥٢٥]\n\n٣٤٩٦ - «وَالنَّاسُ مَعَادِنُ، خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلَامِ إِذَا فَقِهُوا، تَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّ النَّاسِ كَرَاهِيَةً لِهَذَا الشَّأْنِ حَتَّى يَقَعَ فِيهِ». [انظر: ٣٤٩٣ - مسلم: ٢٥٢٦ - فتح: ٦/ ٥٢٦]\nثم ساق من حديث سعيد بن جبير عن ابن عباس: ﴿وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ﴾ قال: الشعوب: القبائل العظام، والقبائل: البطون.","vol":"20","page":10},{"text":"الشرح:\nما ذكره من أن الشعوب: النسب البعيد يريد مثل مضر وربيعة، هذا قول مجاهد (^١) والضحاك (^٢)، وواحد الشعوب شعب بفتح الشين، مثل كعب -كما قاله في \"الموعب\"- وعن ابن الكلبي بالكسر، وقال الهجري في \"نوادره\": لم يسمع ذلك فصيحًا.\nوما ذكره عن ابن عباس - ﵄ - في القبائل أنها البطون ذُكر عنه أيضًا أنها الأفخاذ (^٣).\nوالذي ذكره أهل اللغة أن الشعوب مثل مضر وربيعة، والقبائل دون ذلك مثل قريش، وتميم واحدتها قبيلة، ثم العمائر واحدتها عمارة، ثم البطون واحدتها بطن، ثم الأفخاذ واحدها فخذ -سكن خاءه ابن فارس (^٤) وكسرها غيره- ثم الفصائل واحدتها فصيلة، ثم العشائر واحدتها عشيرة، وليس بعد العشيرة حيٌّ يوصف.\nوقد أسلفنا عن الجواني أنه قسم العرب إلى عشر طبقات فبدأ بالجذم ثم الجمهور ثم الشعب ثم القبيلة ثم العمارة ثم البطن ثم الفخذ ثم العشيوة ثم الفصيلة ثم الرهط. وقال ابن خالويه في كتاب \"ليس\": الغاز دون الجذم وفوق الشعب. في \"الكامل\" للمبرد: المغازي بزاي مكسورة.\nوذكر بعضهم بعد العشيرة الذرية والعترة والأسرة.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٠٨، ورواه الطبري في \"تفسيره\" ١١/ ٣٩٨.\n(^٢) رواه ابن جرير في \"تفسيره\" ١١/ ٣٩٨.\n(^٣) رواه ابن جرير في \"التفسير\" ١١/ ٣٩٨.\n(^٤) \"مجمل اللغة\" ٢/ ٧١٤.","vol":"20","page":11},{"text":"قال صاحب \"المنتهى\": الشعب ما تشعب من قبائل العرب والعجم، والشعوب الأمم المختلفة، فالعرب شعب، وفارس شعب، والروم شعب، والترك شعب.\nوفي الحديث: أن رجلًا من الشعوب أسلم (^١). يعني: من العجم.\nوعن الزبير بن بكار: القبائل، ثم الشعوب، ثم البطون، ثم الأفخاذ، ثم الفصائل.\nوفي \"المحكم\" الشعب: هو القبيلة نفسها (^٢)، وقد غلبت الشعوب بلفظ الجمع على جيل العجم.\nوقال الأزهري في \"تهذيبه\": أخذت القبائل من قبائل الرأس لاجتماعها (^٣).\nوقال الجوهري: قبائل الرأس هي القطع المشعوب بعضها إلى بعض، تصل بها الشعوب (^٤).\nوقال الزجاج: القبيلة من ولد إسماعيل كالسبط من ولد إسحاق، سموا بذلك ليفرق بينهما، ومعنى القبيلة من ولد إسماعيل معنى الجماعة، يقال لكل واحد: قبيلة، ويقال لكل جمع على شيء واحد: قبيل، أخذ من قبائل الشجرة وهو أغصانها (^٥).\nوذكر ابن الهبارية في كتابه \"ذلك المعالي\" أن القبائل من ولد عدنان مائتان وسبع وأربعون قبيلة، والبطون من ولده مائتان وأربعة وأربعون بطنًا، والأفخاذ خمسة عشر فخذًا غير أولاد أبي طالب.\n_________\n(^١) رواه البيهقي في \"السنن\" ٩/ ١٩٩ عن مسروق من قوله.\n(^٢) \"المحكم\" ١/ ٢٣٥.\n(^٣) \"تهذيب اللغة\" ٣/ ٢٨٧٦.\n(^٤) \"الصحاح\" ٥/ ١٧٩٧.\n(^٥) انظر: \"لسان العرب\" ٤/ ١٩٢٣.","vol":"20","page":12},{"text":"فصل:\nوقوله: ﴿لِتَعَارَفُوا﴾ قال مجاهد: ليقال: فلان ابن فلان (^١)، وقرأ ابن عباس: (لتعرفوا أن).\nوأنكره بعض أهل اللغة، قال: لأنه (^٢) خلقهم ليتعارفوا في الأنساب، ولم يخلقهم ليعرفوا أن أكرمهم عند الله أتقاهم، وقيل: يجوز أن يكون معناه لأن أكرمكم، وكسر إن أحسن؛ لأن الكلام تم، ثم أعلمهم بأرفعهم منزلة عنده، فقال: ﴿إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ﴾ كما روي: \"إذا كان يوم القيامة واستوى الناس في صعيد واحد نادى مناد من قيل العرش ليعلمن اليوم أهل الموقف من أولى بالكرم، ليقم المتقون\" ثم تلا رسول الله - ﷺ - هذِه الآية (^٣).\nفصل:\nوقوله تعالى: ﴿تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ﴾ قال عكرمة: المعنى واتقوا الأرحام أن تقطعوها.\nوقال إبراهيم: هو من قولك: أسألك بالله وبالرحم (^٤)، وهذا على قراءة الخفض، وأُنكر؛ لأنه عطف على الخافض من غير إعادة حرف الجر، وقيل: هو قسم. و﴿رَقِيبًا﴾ حافظًا.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٠٨.\n(^٢) في الأصل: لأنهم، والمثبت من (ص ١).\n(^٣) روى نحوه الحاكم ٢/ ٣٩٨ - ٣٩٩ من حديث عقبة بن عامر، عن عمر مرفوعًا، ومن طريقه البيهقي في \"الشعب\" ٣/ ١٧٠ (٣٢٤٦). ورواه ابن المبارك في \"الزهد\" -برواية نعيم بن حماد- ص (١٠١) (٣٥٣) عن ابن عباس موقوفًا، وعبد الرزاق في \"المصنف\" ١١/ ٢٩٤ (٢٠٥٧٨) عن الحسن من قوله. وليس في شيء من الروايات قوله: (ليقم المتقون ..).\n(^٤) رواهما الطبري في \"تفسيره\" ٣/ ٥٦٨، ٥٦٩.","vol":"20","page":13},{"text":"وقوله: (وما يُنهى عنه من دعوى الجاهلية)، سيأتي قريبًا له باب معقود.\nثم ذكر البخاري في الباب خمسة أحاديث:\nأحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قِيلَ: يَا رَسُولَ الله، مَنْ أَكْرَمُ النَّاسِ؟ قَالَ: \"أَتْقَاهُمْ). قَالُوا: لَيْسَ عَنْ هذا نَسْأَلُكَ؟. قَالَ: \"فَيُوسُفُ نَبِيُّ اللهِ\"، وقد سلف.\nوالنبي - ﷺ - أتقى الناس، ويوسف نبي رسول صديق، وإبراهيم نبي رسول خليل، وإسحاق ويعقوب نبيان، فهم أربعة أنيياء في نسق، لا نعلم أربعة في نسق غيرهم، نبه عليه ابن التين.\nالحديث الثاني:\nحديث كليب بن وَائِلٍ حَدَّثَتْنِي رَبيبَةُ النَّبِيِّ - ﷺ - زينَبُ بنت أَبِي سَلَمَةَ قَالَ: قُلْتُ لَهَا: أَرَأَيْتِ النَّبِيَّ - ﷺ - أَكَانَ مِنْ مُضَرَ؟ قَالَتْ: فَمِمَّنْ كَانَ إِلَا مِنْ مُضَرَ؟! مِنْ بَنِي النَّضْرِ بْنِ كِنَانَةَ.\nالحديث الثالث:\nحديث كليب أيضًا حَدَّثَتْنِي رَبِيبَةُ النَّبِيّ - ﷺ - وَأَظُنُّهَا زيْنَبَ- قَالَتْ: نَهَى رَسُولُ الله - ﷺ - عَنِ الدُّبَّاءِ وَالْحَنْتَمِ وَالْمُقَيَّرِ وَالْمُزَفَّتِ. وَقُلْتُ لَهَا: أَخْبِرِينِي: النَّبِيُّ - ﷺ - مِمَّنْ كَانَ؟ مِنْ مُضَرَ كَانَ؟ قَالَتْ: فَمِمَّنْ كَانَ إِلَّا مِنْ مُضَرَ؟ كَانَ مِنْ وَلَدِ النَّضْرِ بْنِ كِنَانَةَ. (النضر أبو قريش في قول الجمهور كما أسلفناه أول الكتاب، وهو النضر بن كنانة) (^١) بن خزيمة بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان.\n_________\n(^١) من (ص ١).","vol":"20","page":14},{"text":"وروي أنه - ﷺ - قال: \"لا يعلم ما بعد عدنان إلا كاهن أو متخرص\" (^١)، وقال ابن دحية في \"مجمعه\": أجمع العلماء أنه - ﷺ - إنما انتسب إلى عدنان ولم يتجاوزه، وأجمعوا أن عدنان بلا شك من ولد إسماعيل.\nفصل:\nفي النهي عن سب مضر، قال ابن حبيب؛ يعني بإسناده إلى ابن عباس - ﵄ - قال: مات أدد والد عدنان، وعدنان، ومعد، وربيعة، ومضر، وقيس عيلان، وتميم، وأسد، وضبة، على الإسلام، على ملة إبراهيم، فلا تذكروهم إلا بما يذكر به المسلمون. وعن سعيد بن المسيب أنه - ﷺ - قال: \"لا تسبوا مضر فإنه كان مسلمًا على ملة إبراهيم\" (^٢).\nوعند الزبير بن أبي بكر (^٣) من حديث ميمون بن مهران عن ابن عباس - ﵄ - مرفوعًا: \"لا تسبوا مضر ولا ربيعة فإنهما كانا مسلمين\" (^٤)، وقال - ﷺ -: \"إذا اختلف الناس فالحق مع مضر\" (^٥).\n_________\n(^١) ذكر السهيلي في \"الروض الأنف\" ١/ ١١ عن ابن عباس أن النبي - ﷺ - لما بلغ عدنان قال: \"كذب النسابون\" مرتين أو ثلاثًا. قال: والأصح في هذا الحديث أنه من قول ابن مسعود، وانظر \"طبقات ابن سعد\" ١/ ٥٨.\n(^٢) رواه بنحوه أحمد في \"فضائل الصحابة\" (١٥٢٤) من طريق عبد الله بن خالد، عن عبد الله بن الحارث مرفوعًا، ورواه ابن سعد في \"الطبقات\" ١/ ٥٨ عن عبد الله بن خالد مرفوعًا، وضعفه الألباني في \"الضعيفة\" (٤٧٨٠).\n(^٣) هو أبو عبد الله الزبير بن بكار بن عبد الله بن مصعب بن ثابت بن عبد الله بن الزبير بن العوام.\nانظر \"سير أعلام النبلاء\" ١٢/ ٣١١.\n(^٤) الديلمي في \"الفردوس\" ٥/ ١٤ (٧٣٠٣) ..\n(^٥) رواه أبو يعلى ٤/ ٣٩٦ - ٣٩٧ (٢٠١٩) من طريق عبد الله بن المؤمل، عن عطاء،\nعن ابن عباس مرفوعًا. =","vol":"20","page":15},{"text":"وروي أنه - ﷺ - قال: \"إن الله -جل وعز- اختار من العرب هذا الحي من مضر\" (^١)، وسمع - ﷺ - قائلًا يقول:\nإنّي امْرُؤ حِمْيَرِي حينَ تَنْسُبُنِي … من رَبِيعَة أجدادي وَلَا مُضَر\nفقال: \"ذلك أبعد لك من الله ورسوله\" (^٢).\nوعند ابن الأثير: \"صار أصعر لخدك وأصغر لجدك\". ومن حديث عمرو بن عبيد، عن الحسن عند الزبير مرفوعًا: \"لا تسبوا مضر فإنه قد أسلم\".\nفصل: في اشتقاقه:\nقال ابن الأنباري: مضر يجوز أن يكون اشتقاقه من قولهم: ذهب دم فلان خضرًا مضرًا أي باطلًا، وعند القزاز: هو إتباع، وعند الرشاطي عن إسماعيل بن القاسم قولهم: خضرًا مضرًا هو بمعنى نضرًا، أبدلوا النون بميم لقرب المخرج.\nقال محمد بن عبد الرزاق: أما أنا فلا أراه إلا من البياض إلا أن دمه ذهب خضرًا يعني ناعمًا أي: نعم فيه أصحابه فلم يكدر عليهم، مضرًا أي: أبيض، لم يقتل فيه أحد فيحمر دمه.\n_________\n= والطبراني ١١/ ١٧٨ (١١٤١٨) من طريق عبد الله بن المؤمل به. وزاد فيه (المثنى بن صباح) بين عبد الله وعطاء. وعزاه الهيثمي في \"المجمع\" ١٠/ ٥٢ للطبراني وقال: من طريق عبد الله بن المؤمل، عن المثنى بن الصباح، وكلاهما ضعيف وقد وثقا. اهـ. وانظر \"الضعيفة\" (٢٢٠٣).\n(^١) رواه الطبراني في \"الكبير\" ١٢/ ٤٥٥ (١٣٦٥٠)، والحاكم ٤/ ٧٣ - ٧٤، والبيهقي في \"الشعب\" ٢/ ١٣٩ (١٣٩٣) كلهم من طريق محمد بن ذكران، عن عمرو بن دينار، عن عبد الله بن عمر مرفوعًا. ورواه الحاكم ٤/ ٧٣ من طريق محمد بن ذكران، عن محمد بن المنكدر، عن ابن عمر به.\n(^٢) انظر: \"خزانة الأدب وغاية الأرب\" ١/ ٨٦ لتقي الدين أبي بكر الحموي.","vol":"20","page":16},{"text":"وقال ابن سيده: سمي مضرًا؛ لأنه كان مولعًا بشرب اللبن الماضر -أي: الحامض- وقيل: سمي بذلك لبياضه (^١)، وقال ابن دحية: لأنه كان يضير بالقلوب لحسنه وجماله، وكان على دين إسماعيل، وعند التاريخي عن ابن هرمة: هذا البناء الذي في نقب الروحاء هو قبر مضر بن نزار، وعند القتبي: هو من المضيرة، وهو شيء يصنع من اللبن (^٢)، والعرب تسمي الأبيض أحمر فلذلك قيل: مضر الحمراء، وقيل: بل أوصى له أبوه بقبة حمراء، وعند العسكري: هو أول من سن حداء الإبل، وكان أحسن الناس صوتًا، فلما وقع عن النجيب فانكسرت يده، كان يقول: وا يداه وا يداه.\nفصل:\nوعلم النسب علم جليل، يتعين الاعتناء به، وقد صح من حديث أبي هريرة - ﵁ - مرفوعًا: \"تعلموا من أنسابكم ما تصلون به أرحامكم\" قال الحاكم: صحيح الإسناد (^٣).\nوجعل ابن حزم من فرضه أن يعلم أن سيدنا محمد بن عبد الله القرشي الهاشمي هو المبعوث إلى الجن والإنس بدين الإسلام الذي كان بمكة، ورحل منها إلى المدينة، فمن شك فيه أهو قرشي أو يماني أو تميمي أو أعجمي فهو كافر إلا أن يكون جاهلًا فيتعلم، ومنه أن يعلم أن الخلافة لا تجوز إلا في ولد فهر بن مالك بن النضر بن كنانة، وأن يعرف كل من يلقاه بنسب في رحم محرمة ليتجنب ما حرم عليه، وأن يعرف كل من يتصل به برحم يوجب ميراثًا أو صلة أو نفقة أو عقدًا أو حكمًا.\n_________\n(^١) \"المحكم\" ٨/ ١٣٦ - ١٣٧.\n(^٢) \"أدب الكاتب\" ص ٦٣.\n(^٣) \"المستدرك\" ١/ ٨٩.","vol":"20","page":17},{"text":"قال: ومن فروض الكفاية معرفة أسماء أمهات المؤمنين وأكابر الصحابة من المهاجرين والأنصار الذين حبهم فرض، فمن لم يعرف أنساب الأنصار لم يعرف إلى من يحسن، ولا عمن يتجاوز، وهذا حرام، ومعرفة من يجب له حق في الخمس من ذوي القربى، ومعرفة من يحرم عليه الصدقة ممن لا حق له فيه، وكل ذلك جزء من علم النسب، وقد صح بطلان قول من قال: إن علم النسب علم لا ينفع وجهل لا يضر، وقد أقدم قوم فنسبوه إلى رسول الله - ﷺوهو باطل، وقد كان - ﷺ - يتكلم في النسب بقوله: \"نحن بنو النضر بن كنانة\" (^١)، وذكر أفخاذ الأنصار إذ فاضل بينهم، فقدم بني النجار، ثم بني عبد الأشهل، ثم بني الحارث، ثم بني ساعدة (^٢).\nوذكر بني تميم، وبني عامر بن صعصعة، وغطفان، وأخبر أن مزينة وجهينة وأسلم وغفار أخير منهم يوم القيامة (^٣). وأخبر أن بني العنبر بن عمرو بن تميم من ولد إسماعيل. ونسب الحبش إلى أرفدة (^٤). ونادى قريشًا بطنًا بطنًا (^٥).\n_________\n(^١) رواه ابن ماجه (٢٦١٢)، وأحمد ٥/ ٢١١، ٢١٢ من حديث الأشعث بن قيس.\n(^٢) سبق برقم (١٤٨١) كتاب: الزكاة، باب: خرص التمر، ورواه مسلم برقم (١٣٩٢) كتاب: الفضائل، باب: في معجزات النبي، من حديث أبي حميد الساعدي.\n(^٣) سيأتي برقم (٣٥١٥) باب: ذكر أسلم وغفار .. ورواه مسلم برقم (٢٥٢٢) كتاب: \"فضائل الصحابة\" باب: من فضائل غفار وأسلم، من حديث أبي بكرة.\n(^٤) سبق برقم (٩٥٠) كتاب: العيدين، باب: الجراب والدرق يوم العيد، ورواه مسلم (٨٩٢) كتاب: صلاة العيدين، باب: الرخصة في اللعب. من حديث عائشة.\n(^٥) سيأتي برقم (٣٥٢٥)، (٣٥٢٦) باب: من انتسب إلى آبائه في الإسلام والجاهلية، ورواه مسلم برقم (٢٠٨) كتاب: الإيمان، باب: قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] من حديث ابن عباس.","vol":"20","page":18},{"text":"وكل هذا يبطل ما روي عن بعض الفقهاء من كراهية الرفع في الأنساب إلى الآباء من أهل الجاهلية.\nثم أسند عن عمر: تعلموا من أنسابكم ما تصلون به أرحاكم (^١)، وأخرجه أبو نعيم من حديث العلاء بن خارجة المدني (^٢) مرفوعًا (^٣).\nوعن سعد بن أبي وقاص: قلت: يا رسول الله، من أنا؟ قال: \"أنت سعد بن أبي وقاص مالك بن أهيب بن عبد مناف بن زهرة، من قال غير هذا فعليه لعنة الله\" (^٤).\nوكان عمر وعثمان وعلي به علماء.\nوقوله - ﷺ - لحسان: \"اذهب إلى أبي بكر ليخلص لك نسبي\" (^٥) يكذب قول من نسب إليه أن علم النسب علم لا ينفع لأنه لا يصح، وكل ما ذكرناه صحيح مشهور، وما فرض عمر وعثمان وعلي الدواوين إذ فرضوه إلا على القبائل ولولا علمهم بالنسب ما أمكنهم ذلك، وكان ابن المسيب وابنه محمد والزهري من أعلم الناس بالأنساب في جماعة من أهل الفضل والفقه والإمامة كالشافعي وأبي عبيد (^٦).\nولذا قال ابن عبد البر: لعمري ما أنصف القائل: إنه لا ينفع؛ لأنه بين نفعه لأشياء، منها: قوله - ﷺ -: \"كفر بالله ادعاء نسب لا يعرف، وكفر بالله\n_________\n(^١) رواه الطبراني في \"مسند الشاميين\" ٤/ ٢٤٩ (٣٢٠٢).\n(^٢) في هامش الأصل: صحابي مدني، له حديث في أبي نعيم وابن منده.\n(^٣) \"معرفة الصحابة\" ٤/ ٢١٩٩ (٥٥١١).\n(^٤) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ١/ ١٦٧ (٢١٠)، والحاكم ٣/ ٤٩٥.\n(^٥) رواه مسلم (٢٤٩٠) كتاب: \"فضائل الصحابة\" باب: فضائل حسان، من حديث عائشة.\n(^٦) إلى هنا ينتهي كلام ابن حزم في \"جمهرة أنساب العرب\" ص ٢ - ٥.","vol":"20","page":19},{"text":"تبرؤ من نسب وإن دق\" (^١)، وروي عن أبي بكر مثله (^٢)، وقال - ﷺ -: \"من ادعى إلى غير أبيه أو انتمى إلا غير مواليه فعليه لعنة الله\" (^٣)، وقد روي من الوجوه الصحاح عن رسول الله ما يدل على معرفته بأنساب العرب.\nقلت: وفي الترمذي مصححًا من حديث عبد الله بن عمرو: خرج رسول الله - ﷺ - وفي يده اليمنى كتاب وفي اليسرى كتاب، فقال: \"هذا كتاب من رب العالمين فيه أسماء أهل الجنة وأسماء آبائهم وقبائلهم\" (^٤)، وأخرجه الرشاطي من حديث ابن عمر بمثله وفيه: \"أسماؤهم وأنسابهم\".\nفصل:\nذكرت في الحديث النهي عن الدباء وغيره لتأتي بالحديث على وجهه، وقد أسلفنا بيان ذلك، ولا بأس بإعادته لبعد العهد به.\nفـ (الدباء) جمع دباءة وهي: القرعة وهي ممدودة في أشهر اللغات، وذكر القزاز في \"جامعه\" أيضًا أنها قصرت في لغة.\nو(الحثتم) قال أبو عبيد: جرار خضر كانت تحمل فيها إلى المدينة الخمر (^٥).\n_________\n(^١) رواه ابن ماجه (٢٧٤٤)، وأحمد ٢/ ٢١٥، والطبراني في \"الأوسط\" ٨/ ٤٧ (٧٩١٩) كلهم من طريق عمرو بن شعيب، عن أبيه، عن جده.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٩/ ٥١ (١٦٣١٥)، والدارمي في \"السنن\" ٤/ ١٨٩٠ (٢٩٠٣) عن أبي بكر موقوفًا.\n(^٣) سبق برقم (١٨٧٠) كتاب: فضائل المدينة، باب: حرم المدينة، ورواه مسلم (١٣٧٠) كتاب: الحج، باب: فضل المدينة، من حديث علي بن أبي طالب.\n(^٤) الترمذي (٢١٤١) وقال: هذا حديث حسن صحيح غريب.\n(^٥) \"غريب الحديث\" ١/ ٣٠٥.","vol":"20","page":20},{"text":"و(المقير) هو: المزفت وهو ما طلي داخله بالزفت، ولم يذكر هنا النقير وهو خشب كانوا ينقرونه، فيجعلون منه أوعية ينتبذون فيها، وعلة النهي إسراع الإسكار في هذِه الأمور، وقيل: لإضاعة المال ثم نسخ.\nالحديث الرابع:\nحديث أَبِى هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «تَجِدُونَ النَّاسَ مَعَادِنَ، خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلَامِ إِذَا فَقِهُوا، وَتَجِدُونَ خَيْرَ النَّاسِ فِي هَذَا الشَّأْنِ أَشَدَّهُمْ لَهُ كَرَاهِيَةً، وَتَجِدُونَ شَرَّ النَّاسِ ذَا الْوَجْهَيْنِ، الَّذِى يَأْتِي هَؤُلَاءِ بِوَجْهٍ، وَيَأْتِى هَؤُلَاءِ بِوَجْهٍ».\nهذا الحديث أخرجه مسلم بتمامه في الفضائل، وفي الأدب بقصة ذي الوجهين (^١). (وقوله: \"الناس معادن\" يوضحه الحديث الآخر: \"الناس معادن كمعادن الذهب والفضة\") (^٢).\nالشرح:\n(وقوله: (\"الناس معادن كمعادن الذهب والفضة\") (^٣) وجه التمثيل اشتمال المعادن على جواهر مختلفة من نفيس وخسيس، كذلك الناس من كان شريف الأصل في الجاهلية لم يزده الإسلام إلا شرفًا فإن تفقه وصل إلى غاية الشرف.\n_________\n(^١) رواه مسلم (٢٥٢٦) كتاب: \"فضائل الصحابة\" باب: خيار الناس، وبعد حديث (٢٦٠٤) كتاب: البر والصلة، باب: ذم ذي الوجهين.\n(^٢) كذا في الأصل وعليها: (كذا .. إلى).\n(^٣) في الأصل عليها: (كذا .. إلى) ومقابلها في الحاشية: كذا ذكر شيخنا هذا في الشرح، وذكر أنه كتبه لكن كتب عليه (كذا .. إلى) و(كذا .. إلى) يعني أنه كذا وجدت من هذا المكان إلى هذا المكان وأحدهما متكرر فيما يظهر، وهو الأول، والله أعلم.","vol":"20","page":21},{"text":"وكانت لهم أصول في الجاهلية يستنكفون عن كثير من الفواحش، قال الزبير: كنا في الجاهلية في ملك قابط (^١) تكفينا أحلامنا، فبقيت تلك الأخلاق في إيمانهم مع ما زادهم الإسلام.\nوقوله: (\"أشدهم له كراهية\") يعني: الإمارة، من نالها من غير مسألة أُعين عليها، ومن نالها عن مسألة وكل إلى نفسه، وهذا في الأكثر وربما أخذها من هو أهل لها من غير أن يعطاها، أخذ الراية خالد من غير إمرة. وقال - ﷺ -: \"أخذها سيف من سيوف الله\" (^٢).\nوروي عن عمر أنه قال: لأن أقدم فتضرب عنقي -إلا أن تتغير لي نفسي عند الموت- أحبُّ إليَّ من أَلِيَ على قوم فيهم أبو بكر (^٣).\nوقوله: (\"تَجدُونَ خير النَّاسَ\") وفي رواية: \"من خير الناس\" وهو لبيان جنس الخير، كأنه قال: تجدون أكره الناس في هذا الأمر من خيارهم، ويصح على مذهب الكوفيين أنها زائدة، والكراهة بسبب علمه بصعوبة العدل فيها، والمطالبة في الأخرى. وقال الخطابي: معناه إذا وقعوا فيها لم يجز أن يكرهوها؛ لأنهم إذا أقاموا فيها كارهين ضيعوها (^٤).\nوقوله: (\"خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلَامِ إِذَا فَقْهُوا\") ومثله: \"من يرد الله به خيرًا يفقهه في الدين\" (^٥).\n_________\n(^١) في (ص ١): (قابض).\n(^٢) سيأتي برقم (٣٧٥٧)، كتاب: \"فضائل الصحابة\" باب: مناقب خالد بن الوليد - ﵁ -.\n(^٣) في هامش الأصل: ما وري عن عمر هو في البخاري نحوه [سيأتي برقم (٦٨٣٠)].\n(^٤) \"أعلام الحديث\" ٣/ ١٥٧٩.\n(^٥) سبق برقم (٧١) كتاب: العلم، باب: من يرد الله به خيرًا يفقهه في الدين، من حديث معاوية بن أبي سفيان.","vol":"20","page":22},{"text":"وقال علي: الناس ثلاثة: عالم رباني، ومتعلم على سبيل نجاة، وهمج رعاع يميلون مع كل ناعق (^١).\nالحديث الخامس:\nحديث أَبِى هريرة - ﵁ - أيضًا: «النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هَذَا الشَّأْنِ، مُسْلِمُهُمْ تَبَعٌ لِمُسْلِمِهِمْ، وَكَافِرُهُمْ تَبَعٌ لِكَافِرِهِمْ، وَالنَّاسُ مَعَادِنُ، خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلَامِ إِذَا فَقِهُوا، تَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّ النَّاسِ كَرَاهِيَةً لِهَذَا الشَّأْنِ حَتَّى يَقَعَ فِيهِ».\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا.\nوقوله: (\"النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هذا الشَّأْنِ\") يعني في الخلافة؛ لأن الناس في الجاهلية كانت قريش رءوسهم، فكذلك قالوا يوم السقيفة: نحن الأمراء.\nفيه: أن من شروط الإمامة الكبرى: أن يكون المتولي قرشيًّا، وهو إجماع ولا عبرة بمن شذ.\nوقوله: (\"وَكَافِرُهُمْ تَبَعٌ لِكَافِرِهِمْ\") لما كانت قريش عَنَدَت عن الإسلام أباه أكثر الناس ومالت معهم من قربت داره، وامتنع من بعدت داره، فلما فتح مكة وأسلموا إلا من قتل منهم دخل الناس في دين الله أفواجًا، ثم حورب من سواهم، ففتح الله على رسوله وعلى المؤمنين بعده. وقيل: معناه الإخبار عنهم فيما تقدم من الزمان أنهم لم يزالوا متبوعين وكانت العرب تقدم قريشًا.\n_________\n(^١) رواه أبو نعيم في \"حلية الأولياء\" ١/ ٧٩ - ٨٠.","vol":"20","page":23},{"text":"وقوله: (\"وتَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّهم كَرَاهِيَةً\") قيل: أراد إذا وقعوا في الإمارة عن رغبة وحرص زالت عنهم فضيلة حسن الاختيار. وقيل: أراد أن خيار الناس من يكره الولاية حتى إذا وقع فيها زال معنى الكراهة، فلم يجز لهم أن يكرهوها؛ لأنهم إذا قاموا بها على كره ضيعوها.","vol":"20","page":24},{"text":"<span data-type='title' id=toc-2331>باب</span>\n٣٤٩٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنِي عَبْدُ المَلِكِ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ [الشورى: ٢٣] قَالَ: فَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: قُرْبَى مُحَمَّدٍ - ﷺ -. فَقَالَ: إِنَّ النَّبِيَّ - ﷺ - لَمْ يَكُنْ بَطْنٌ مِنْ قُرَيْشٍ إِلاَّ وَلَهُ فِيهِ قَرَابَةٌ، فَنَزَلَتْ عَلَيْهِ: إِلاَّ أَنْ تَصِلُوا قَرَابَةً بَيْنِي وَبَيْنَكُمْ. [٤٨١٨ - فتح: ٦/ ٥٢٦]\n\n٣٤٩٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ أَبِي مَسْعُودٍ يَبْلُغُ بِهِ النَّبِيَّ - ﷺ - قَالَ: «مِنْ هَا هُنَا جَاءَتِ الفِتَنُ -نَحْوَ المَشْرِقِ- وَالْجَفَاءُ وَغِلَظُ الْقُلُوبِ فِي الفَدَّادِينَ أَهْلِ الوَبَرِ عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ، وَالْبَقَرِ فِي رَبِيعَةَ وَمُضَرَ». [انظر: ٣٣٠٢ - مسلم: ٥١ - فتح: ٦/ ٥٢٦]\n\n٣٤٩٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «الْفَخْرُ وَالْخُيَلَاءُ فِي الْفَدَّادِينَ أَهْلِ الْوَبَرِ، وَالسَّكِينَةُ فِي أَهْلِ الغَنَمِ، وَالإِيمَانُ يَمَانٍ، وَالْحِكْمَةُ يَمَانِيَةٌ». سُمِّيَتِ اليَمَنَ؛ لأَنَّهَا عَنْ يَمِينِ الكَعْبَةِ، وَالشَّأْمَ عَنْ يَسَارِ الكَعْبَةِ، وَالْمَشْأَمَةُ: المَيْسَرَةُ، وَالْيَدُ الْيُسْرَى: الشُّؤْمَى، وَالْجَانِبُ الأَيْسَرُ الأَشْأَمُ. [انظر: ٣٣٠١ - مسلم: ٥٢ - فتح: ٦/ ٥٢٦]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ - ﴿إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ [الشورى: ٢٣] قَالَ: فَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: قُرْبَى مُحَمَّدٍ - ﷺ - وقَالَ: إِنَّ النَّبِيَّ - ﷺ - لَمْ يَكُنْ بَطْنٌ مِنْ قُرَيْشٍ إِلاَّ وَلَهُ فِيهِ قَرَابَةٌ، فَنَزَلَتْ عَلَيْهِ: إِلاَّ أَنْ تَصِلُوا قَرَابَةً بَيْنِى وَبَيْنَكُمْ.\nالشرح:","vol":"20","page":25},{"text":"اختلف في ذلك على أقوال:\nأحدها: محبة قرابة رسول الله - ﷺ - وهم أهل بيته من بني هاشم فمن بعدهم من أهل البيت.\nثانيها: مودة قريش، وعبارة ابن التين في حكايته قيل: المراد على وفاطمة وولدهما ذكر ذلك عن رسول الله - ﷺ -، وبه قال ابن عباس، قال عكرمة: كانت قريش تصل الرحم فلما بعث محمد قطعته، فقال: صلوني كما كنتم تفعلون. فالمعنى: لكن أذكركم قرابتي.\nثالثها: مودة من يتقرب إلا الله وهو رأي الصوفية، ولا بعد في دخول الكل في الآية وهو راجع إلى الاعتقاد، وقال الضحاك نسختها ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا﴾.\nقال ابن العربي: لم يكن رسول الله ﷺ إلا محرم عليه أن يأخذ (أجرًا على التبليغ) (^١) قال: وظن بعضهم أنه استثناء منقطع إذ ليس المودة من الأجرة (^٢).\nتم ذكر في الباب حديث أَبِي مَسْعُودٍ - ﵁ - يَبْلُغُ بِهِ النَّبِيَّ - ﷺ - قَالَ: \"مِنْ هَا هُنَا جَاءَتِ الفِتَنُ -نَحْوَ المَشْرِقِ- وَالْجَفَاءُ وَغِلَظَ القُلُوبِ فِي الفَدَّادِينَ أَهْلِ الوَبَرِ عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ وَالْبَقَرِ فِي رَبِيعَةَ وَمُضَرَ\". وسلف في بدء الخلق.\nوحديث أبي هُرَيْرَةَ - ﵁ -: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: \"الْفَخْرُ وَالْخُيَلَاءُ فِي الفَدَّادِينَ أَهْلِ الوَبَرِ، وَالسَّكِينَةُ فِي أَهْلِ الغَنَمِ، وَالإِيمَانُ يَمَانٍ، وَالْحِكْمَةُ يَمَانِيَةٌ\".\nقال أبو عبد الله: سُمِّيَتِ اليَمَنَ؛ لأَنَّهَا عَنْ يَمِينِ الكَعْبَةِ، وَالشَّأْمَ\n_________\n(^١) من (ص ١).\n(^٢) \"عارضة الأحوذي\" ١٢/ ١٣١.","vol":"20","page":26},{"text":"لأنها عَنْ يَسَارِ الكَعْبَةِ، وَالْمَشْأَمَةُ: المَيْسَرَةُ، وَالْيَدُ اليُسْرى: الشُّؤْمَى، وَالْجَانِبُ الأَيْسَرُ: الأَشْأَمُ. وقد سلف، وقد أخرجه مسلم في الإيمان أيضًا (^١).\nومراده بالسكينة في أهل الغنم أن أهلها أهل مسكنة وخضوع، وأهل الإبل متكبرون مختالون كما ذكر، وكانوا يستحقرون أصحاب الغنم. وقال الداودي: قوله: \"والفخر والخيلاء في الفدادين\" وهم، وإنما نسب إليهم الجفاء وهما في أصحاب الخيل.\n_________\n(^١) برقم (٥٢) كتاب: تفاضل أهل الإيمان ورجحان أهل اليمن.","vol":"20","page":27},{"text":"<span data-type='title' id=toc-2332>٢ - باب مَنَاقِبِ قُرَيْشٍ</span>\n٣٥٠٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: كَانَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ يُحَدِّثُ أَنَّهُ بَلَغَ مُعَاوِيَةَ -وَهْوَ عِنْدَهُ فِي وَفْدٍ مِنْ قُرَيْشٍ- أَنَّ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ الْعَاصِ يُحَدِّثُ أَنَّهُ سَيَكُونُ مَلِكٌ مِنْ قَحْطَانَ، فَغَضِبَ مُعَاوِيَةُ، فَقَامَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّهُ بَلَغَنِي أَنَّ رِجَالًا مِنْكُمْ يَتَحَدَّثُونَ أَحَادِيثَ لَيْسَتْ فِي كِتَابِ اللهِ، وَلَا تُؤْثَرُ عَنْ رَسُولِ اللهِ - ﷺ -، فَأُولَئِكَ جُهَّالُكُمْ، فَإِيَّاكُمْ وَالأَمَانِيَّ الَّتِي تُضِلُّ أَهْلَهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ هَذَا الأَمْرَ فِي قُرَيْشٍ، لَا يُعَادِيهِمْ أَحَدٌ إِلاَّ كَبَّهُ اللهُ عَلَى وَجْهِهِ، مَا أَقَامُوا الدِّينَ». [٧١٣٩ - فتح: ٦/ ٥٣٢]\n\n٣٥٠١ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ قَالَ: سَمِعْتُ أَبِي، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «لا يَزَالُ هَذَا الأَمْرُ فِي قُرَيْشٍ، مَا بَقِيَ مِنْهُمُ اثْنَانِ». [٧١٤٠ - مسلم: ١٨٢٠ - فتح: ٦/ ٥٣٣]\n\n٣٥٠٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: مَشَيْتُ أَنَا وَعُثْمَانُ بْنُ عَفَّانَ، فَقَالَ: يَا رَسُولَ اللهِ، أَعْطَيْتَ بَنِي المُطَّلِبِ وَتَرَكْتَنَا، وَإِنَّمَا نَحْنُ وَهُمْ مِنْكَ بِمَنْزِلَةٍ وَاحِدَةٍ. فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّمَا بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ شَيْءٌ وَاحِدٌ». [انظر: ٣١٤٠ - فتح: ٦/ ٥٣٣]\n\n٣٥٠٣ - وَقَالَ اللَّيْثُ: حَدَّثَنِي أَبُو الأَسْوَدِ مُحَمَّدٌ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ: ذَهَبَ عَبْدُ اللهِ بْنُ الزُّبَيْرِ مَعَ أُنَاسٍ مِنْ بَنِي زُهْرَةَ إِلَى عَائِشَةَ، وَكَانَتْ أَرَقَّ شَيْءٍ لِقَرَابَتِهِمْ مِنْ رَسُولِ اللهِ - ﷺ -. [٣٥٠٥، ٦٠٧٣ - فتح: ٦/ ٥٣٣]\n\n٣٥٠٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ سَعْدٍ ح. قَالَ يَعْقُوبُ بْنُ إِبْرَاهِيمَ: حَدَّثَنَا أَبِي، عَنْ أَبِيهِ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ هُرْمُزَ الأَعْرَجُ عَنْ أَبِي هُرَيْرَةَ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ - «قُرَيْشٌ وَالأَنْصَارُ وَجُهَيْنَةُ وَمُزَيْنَةُ وَأَسْلَمُ وَأَشْجَعُ وَغِفَارُ مَوَالِيَّ، لَيْسَ لَهُمْ مَوْلًى، دُونَ اللهِ وَرَسُولِهِ». [٣٥١٢ - مسلم: ٢٥٢٠ - فتح: ٦/ ٥٣٣]","vol":"20","page":28},{"text":"٣٥٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي أَبُو الأَسْوَدِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ: كَانَ عَبْدُ اللهِ بْنُ الزُّبَيْرِ أَحَبَّ الْبَشَرِ إِلَى عَائِشَةَ بَعْدَ النَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ، وَكَانَ أَبَرَّ النَّاسِ بِهَا، وَكَانَتْ لَا تُمْسِكُ شَيْئًا مِمَّا جَاءَهَا مِنْ رِزْقِ اللهِ إِلاَّ تَصَدَّقَتْ. فَقَالَ ابْنُ الزُّبَيْرِ: يَنْبَغِي أَنْ يُؤْخَذَ عَلَى يَدَيْهَا. فَقَالَتْ أَيُؤْخَذُ عَلَى يَدَيَّ؟ عَلَيَّ نَذْرٌ إِنْ كَلَّمْتُهُ. فَاسْتَشْفَعَ إِلَيْهَا بِرِجَالٍ مِنْ قُرَيْشٍ، وَبِأَخْوَالِ رَسُولِ اللهِ - ﷺ - خَاصَّةً فَامْتَنَعَتْ، فَقَالَ لَهُ الزُّهْرِيُّونَ -أَخْوَالُ النَّبِيِّ - ﷺ - مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ وَالْمِسْوَرُ بْنُ مَخْرَمَةَ-: إِذَا اسْتَأْذَنَّا فَاقْتَحِمِ الحِجَابَ. فَفَعَلَ، فَأَرْسَلَ إِلَيْهَا بِعَشْرِ رِقَابٍ، فَأَعْتَقَتْهُمْ، ثُمَّ لَمْ تَزَلْ تُعْتِقُهُمْ حَتَّى بَلَغَتْ أَرْبَعِينَ. فَقَالَتْ: وَدِدْتُ أَنِّى جَعَلْتُ حِينَ حَلَفْتُ عَمَلًا أَعْمَلُهُ فَأَفْرُغَ مِنْهُ. [انظر: ٣٥٠٣ - فتح: ٦/ ٥٣٣]\nذكر فيه أحاديث:\nأحدها:\nحديث الزُّهْرِيِّ قَالَ: كَانَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ بَلَغَ مُعَاوِيَةَ -وَهْوَ عِنْدَهُ فِي وَفْدٍ مِنْ قُرَيْشٍ- أَنَّ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ العَاصِي يُحَدِّثُ أَنَّهُ سَيَكُونُ مَلِكٌ مِنْ قَحْطَانَ، فَغَضِبَ مُعَاوِيَةُ، فَقَامَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّهُ بَلَغَنِي أَنَّ رِجَالًا مِنْكُمْ يحدثون عن رسول الله - ﷺ - أَحَادِيثَ لَيْسَتْ فِي كِتَابِ اللهِ، وَلَا تُؤْثَرُ عَنْ رَسُولِ اللهِ - ﷺ -، فَأُولَئِكَ جُهَّالُكُمْ، فَإِيَّاكُمْ وَالأَمَانِيَّ التِي تُضِلُّ أَهْلَهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: \"إِنَّ هذا الأَمْرَ فِي قُرَيْشٍ، لَا يُعَادِيهِمْ أَحَدٌ إِلَّا كَبَّهُ اللهُ عَلَى وَجْهِهِ مَا أَقَامُوا الدِّينَ\".\nالشرح:\nهذا الحديث يأتي في الأحكام أيضًا كما ستعلمه، و(قحطان) أبو اليمن، وإنكار معاوية عليه؛ لأنه حمل حديثه على ظاهره، وقد","vol":"20","page":29},{"text":"يخرج قحطاني في ناحية من نواحي الإسلام متغلبًا لا خليفة ويحمل حديث معاوية على الأكثر، ولهذا قال: \"الأمر في قريش\" يعني: الخلافة.\nوقد ذكر البخاري بعد هذا حديث أبي هريرة مرفوعًا: \"لا تقوم الساعة حتى يخرج رجل من قحطان يسوق الناس بعصاه\" (^١).\nوفي الترمذي مصححًا وقفه: \"الملك في قريش، والقضاء في الأنصار، والأذان في الحبشة، والأمانة في الأزد\" يعني اليمن (^٢). ومعنى: (ولا تؤثر) أي لا تروى، و(الأماني) بمعنى التلاوة وأنشدوا:\nتَمَنَّى كتابَ الله أوَّلَ ليله … وآخِرَهُ لَاقَى حِمَامَ المَقَادِر\nنبه عليه ابن الجوزي. وقال ابن التين: معناه: ولا تذكر، كأن المعنى: إياكم وقراءة ما في الصحف التي تؤثر عن أهل الكتاب ما لم يأت به الشارع، فكأن ابن عمرو قرأ التوراة ويحكي. عن أهلها، لا أنه حدث به عن الشارع، إذ لو حدث عنه لما استطاع أحد رده؛ لأنه لم يكن متهمًا.\nوقوله: (\"إلا كتبه الله\") هذا الفعل من الشواذ؛ لأن الفعل تعديه الهمزة وهذا الفعل ثلاثيه متعد ورباعيه لازم قال تعالى: ﴿أَفَمَنْ يَمْشِي مُكِبًّا عَلَى وَجْهِهِ﴾ [الملك: ٢٢].\nوقوله: (\"ما أقاموا الدين\") قيل: يحتمل إن لم يقيموه فلا يسمع لهم. وقيل: يحتمل ألا يقام عليهم وإن كان لا يجوز بقاؤهم. ذكرهما ابن التين، قال: وقد أجمع على أنه إن دعا إلى كفر أو بدعة أنه يقام\n_________\n(^١) سيأتي برقم (٣٥١٧).\n(^٢) الترمذي (٣٩٣٦).","vol":"20","page":30},{"text":"عليه، وإن غصب الأموال وانتهك الحرم، فاختلف هل يقام عليه مع الآمر؟ فقال الأشعري مرة: نعم، ومرة: لا.\nقيل: وليس في حديث معاوية ما يرد حديث عبد الله، وإنما أراد - ﷺ - أنهم أحق بهذا الأمر، ولم يرد أنه لا يوجد في غيرهم. وظاهر الحديث خلاف هذا؛ لأنه خبر لقوله: \"لا يزال .. \" إلى آخره، و\"إن هذا الأمر في قريش .. \" إلا آخره. يريد: لا يسمى غيرهم بالخليفة إلا من غلب وقهر، وإخباره صدق.\nفصل في قريش واشتقاقهم:\nقال الزبير عن عمه: أما بنو يخلُد بن النضر فهم في بني عمرو بن الحارث بن مالك بن كنانة، ومنهم قريش بن بدر بن يخلُد بن النضر، وكان دليل بني كنانة في تجارتهم، فكان يقال قدمت عير قريش، فسميت قريش به، وأبوه بدر صاحب بدر الموضع.\nوعن غيره: قريش بن الحارث بن يخلد وابنه بدر الذي احتفر عين بدر، قال: وقد قالوا: اسم فهر بن مالك: قريش، (وما) (^١) لم يلد فهو فليس من قريش، وقال عمي: فهو هو قريش اسمه، وفهر لقبه، وكذلك حدثني المؤملي، عن عثمان بن أبي سليمان في اسم فهر بن مالك أنه قريش، وعن ابن شهاب اسم فهو الذي أسمته أمه قريش، وإنما نبذته بهذا كما يسمى الصبي غرارة وشملة، وأشباه ذلك\nقال: وقد أجمع النساب من قريش أن ولد فهر بن مالك قريش، وأن من جاوز فهرًا بنسبه فليس بقرشي قال: وقد ذكر هشام الكلبي أن النضر بن كنانة هو: قريش، وقال في موضع آخر: ولد مالك بن\n_________\n(^١) كذا في الأصل، وفي \"نسب قريش\" للزبيري، عم الزبير ص ١٢: من.","vol":"20","page":31},{"text":"النضر فهرًا وهو جماع قريش.\nقلت: وهذا هو المذكور في \"جمهرته\" و\"جامعه\" قال ابن عبد البر: وهو أصح الأقاويل في النسبة لا في المعنى الذي من أجله سميت قريش قريشًا، والدليل على صحته أنه لا يعلم اليوم قرشي في شيء من كتب أهل النسب ينتسب إلى أب فوق فهر، دون لقاء فهر، فلذلك قال أهل هذا الشأن مصعب والزبير وغيرهما أن فهرًا جماع قريش. وذكر أبو عبد الله العدوي أن جماع قريش كلها فهر والحارث ابنا مالك بن النضر. وعن الشعبي: النضر بن كنانة هو قريش، وهو قول ابن إسحاق وغيره كأنهم تمسكوا بحديث الأشعث بن قيس لما قال للنبي: ألستم منا؟ قال: \"لا، نحن بنو النضر بن كنانة لا ننتفي من أبينا\" (^١) ذكره الواقدي.\nوعن أبي عبيدة قال: منتهى من وقع عليه اسم قريش النضر فولده قريش دون سائر بني كنانة، فأما من كان من ولد كنانة فلا يقال لهم قريش. وفي تسميتها بذلك أقوال:\nأحدها: لأنه كان يقرش عن خلة الناس وحاجتهم فيسدها بماله. والتقريش: التفتيش وكان بنوه يقرشون أهل الموسم عن الحاجة فيرفدونهم بما يبلغهم، فسموا بذلك من فعلهم، وقرشهم قريشًا!\nثانيها: لتجمعهم قال أبو عبيدة: سمي بنو النضر قريشًا لتجمعهم؛ لأن التقرش هو التجمع.\n_________\n(^١) رواه ابن ماجه (٢٦١٢)، وأحمد ٥/ ٢١١، والطبراني ١/ ٢٣٥ - ٢٣٦ (٦٤٥) من حديث الأشعث بن قيس.","vol":"20","page":32},{"text":"ثالثها: للتجارة يتقارشون يتجرون، وفيه نظر؛ لأن قريشًا لم يجتمعوا حتى جمعهم قصي بن كلاب ولم يجمع إلا ولد فهر. ولما سأل عبد الملك بن مروان محمد بن جبير بن مطعم عن ذلك فأجابه بتجمعهم إلى الحرم بعد تفرقهم، فذلك الجمع التقرش فقال عبد الملك: ما سمعت بهذا، ولكني سمعت قصيًّا كان يقال له: القرشي، ولم يسم أحد قرشيًّا قبله (^١). وقيل: جاء النضر يومًا إلى قومه في ثوب له فقالوا قد تقرش في ثوبه، وقيل: بل جاء إلى قومه فقالوا لما رأوه: كأنه جمل قريش. والقرش: الشديد.\nوقال صاحب \"النجم الثاقب\" في فضائلهم عن ابن أبي الجهم: كان النضر يسمى القرشي. وقال أبو اليقظان: سموا بذلك لأنهم كانوا يتقرشون في البياعات، وقال الواقدي: لما جمع قصي قومه قيل له القرشي فهو أول من سمي بذلك (^٢). وقال محمد بن سلام: لما جمع قصي قبائل النضر وحارب بهم خزاعة وغلب على الحرم سموا قريشًا؛ لاجتماعهم. قال الفضل بن عباس:\nنَحن كنِّا خُضَّارَهَا من قريشٍ … وبنا سميت قريش قريشًا\nوفيه قول آخر، قال ابن الأنباري: التقريش هو التحريش، ورده الزجاجي في \"مختصر الزاهر\" وقال: إنه ليس بمعروف؛ لأن المعروف في اللغة أن الترقش بتقديم الراء على القاف هو التحريش لا التقريش، قلت: وفي \"المحكم\" أقرش به، وقرش وشى وحرش (^٣).\n_________\n(^١) رواها ابن سعد في \"طبقاته\" ١/ ٧١.\n(^٢) انظر: \"الطبقات الكبرى\" ١/ ٦٩.\n(^٣) \"المحكم\" ٦/ ٩٨.","vol":"20","page":33},{"text":"وفيه قول آخر قال أبو عمر المطرز: قريش مأخوذ من القرش وهو رفع الأسنة على بعض؛ لأنهم أحذق الناس بالطعان.\nوفيه قول آخر: قال ابن عباس فيما أخرجه ابن أبي شيبة: سموا بدابة في البحر تسمى قريشًا هى ملكة الدواب وسيدتها وأشدها، إذا وقفت وقفت، وإذا مشت مشت، فكذلك قريش سادات الناس، وأنشد:\nوقُرَيشٌ هي التِي تسكُن البحـ … ـر به سمِّيَتْ قُرَيشٌ قريشًا\nوفيه قول آخر: قال القزاز في \"جامعه\": إنه من تقرش الرجل إذا تنزه عن رذائل الأمور. وقول آخر قال ابن سيده: القرشية: حنطة صلبة في الطحن خشنة الدقيق (^١)، فيحتمل أن تكون قريش منها لصلابتها وخشونتها وشدتها، أو من تقرش الشيء إذا أخذه أولًا فأولًا، وكذلك قريش يأخذون من ناوأهم بحسن تدبير ورفق، أو من أقرش الرجل إذا أخبره بعيوبه فكأنهم ينكرون المنكر ويعرفون المعروف.\nقال سيبويه: ومما غلب على الحي قريش، وإن جعلت قريشًا اسم قبيلة فعربي (^٢).\nوقال الشاعر:\nوَجَاءَتَ مِن أَبَاطِحِهَا قُرَيشٌ … كَسَيْلِ أَتِيِّ بِيشَةَ حيِنَ سَالَا\nقال ابن سيده: عندي أنه أراد قريش غير مصروف؛ لأنه عنى القبيلة، ألا تراه قال: جاءت، فأنث، ويجوز أن يكون أراد وجاءت من أباطحها جماعة قريش، فأسند الفعل إلى الجماعة، فقريش على هذا مذكر اسم للحي، والنسب إليه قريشي على القياس وقرشي نادر (^٣).\n_________\n(^١) \"المحكم\" ٦/ ٩٩.\n(^٢) انظر: \"الكتاب\" ٣/ ٢٥٠.\n(^٣) \"المحكم\" ٦/ ٩٩.","vol":"20","page":34},{"text":"فائدة:\nكانت لقريش في الجاهلية مكارم منها: السقاية والعمارة والرفادة والعقاب والحجابة والندوة واللواء والمشورة والأشناق والقبة والأعنة والسفارة والإيسار والحكومة والأموال المحجرة، وكانوا ينتمون إلى الله وجيرانه وفيه يقول عبد المطلب بن هاشم.\nنَحنُ إلَى الله في ذِمَّتِهِ … لَم نَزَلْ فِيهَا عَلَى عَهدِ إبْرَهَمْ\nلم تَزَلْ لله فِينَا حُرمَةٌ … يَدفَعُ الله بهَا عنَّا النَّقَمْ\nفائدة:\nروى التاريخي بإسناده من حديث عبيدة، عن علي أنه قال: من كان سئل عن نسبنا فإنا نبي من أهل كوثَّى ربى، ومن حديث مجاهد عن ابن عباس أنه قال لقوم من تميم: أنتم نبط من أهل كوثى، إن أبا إبراهيم كان منها.\nومن حديث أبي العريان، عن ابن عباس - ﵄ - قال: إنا معاشر قريش حي من النبط من كوثى، وكوثى هذِه مكة. وقال الكلبي: كوثى جد إبراهيم أبو أمه نوبا بن كرنبا بن كوثى من بني أرفخشد وهو أول من جندب بهم كوثى. وعن قتادة قال: هاجر إبراهيم ولوط من كوثى إلى الشام، ومن كوثى إلى برتقبا ستة أميال، ومنها إلى القصر تسعة. يريد قصر ابن هبيرة.\nفصل:\nلما خرج البخاري الحديث الأول وهو حديث معاوية في الأحكام عن أبي اليمان، قال: تابعه نعيم عن ابن المبارك، عن معمر، عن الزهري. ومتابعة نعيم هذِه رواها نعيم بن حماد في كتاب \"الفتن\"،","vol":"20","page":35},{"text":"وفيه أيضًا من حديثه عن أبي اليمان، عن جراح، عن أرطأة قال: بعد المهدي رجل من قحطان مثقوب الأذنين على سيرة المهدي، حياته عشرون سنة، ثم يموت قتيلًا بالسلاح، ثم يخرج رجل من أهل بيت أحمد حسن السيرة يفتح مدينة قيصر، وهو آخر أمير من أمة أحمد، ويخرج في زمانه الدجال، وينزل في زمانه عيسى (^١). وفي لفظ: أمير العصب يمان (^٢).\nوفي لفظ: على يدي ذلك الخليفة اليماني الذي تفتح القسطنطينية ورومية (على يديه) (^٣) ويخرج الدجال في زمانه، وعلى يديه يكون غزو الهند (^٤).\nوروى رشدين والوليد، عن ابن لهيعة، نا عبد الرحمن بن قيس بن جناب الصدفي، عن أبيه، عن جده مرفوعًا: \"يكون بعد المهدي القحطاني والذي بعثني بالحق ما هو دونه\" (^٥). وعن ابن عباس، وذكر الخلفاء ثم قال: ورجل من قحطان لا يرى مثلهم كلهم (صالح) (^٦).\nوعن عبد الله بن عمرو مثله قال: ورجل من قحطان، منهم من لا يكون إلا يومين (^٧).\nوعن كعب أن اليمن تجتمع لمبايعة رجل (منها) (^٨) لقتال قرشي ظالم\n_________\n(^١) \"الفتن\" ١/ ٤٠٢، ١/ ٤٠٨ (١٢٣٤).\n(^٢) \"الفتن\" ١/ ٤٠١ (١٥٢٨).\n(^٣) من (ص ١).\n(^٤) \"الفتن\" ١/ ٤١٠ (١٢٣٨).\n(^٥) \"الفتن\" ١/ ٤٠٥ (١٢٢١).\n(^٦) من (ص ١)، والأثر في \"الفتن\" ٤٥٥/ ١ (١٢٠٤) عن عبد الله بن عمرو بن العاص.\n(^٧) \"الفتن\" ١/ ٤٠٠ (١٢٠٥).\n(^٨) من (ص ١).","vol":"20","page":36},{"text":"ببيت المقدس فبينا هم يقولون: نبايع فلانًا (ثم فلانًا) (^١) إذ سمعوا صوتًا ما قاله إنس ولا جان: بايعوا فلانا -باسمه لهم- فإذا هو رجل قد رضوا به وقنعت به الأنفس ليس من ذي ولا ذو، وفي ولايته تقتل قضاعة بحمص وحمير (^٢).\nفصل:\nأسلفنا أن قحطان أبو اليمن وهو يقطان بن عابر، ويقال: عيبر بن شالخ بن أرفخشد بن سام بن نوح، وهو أبو اليمن كلها وجِذْم نسبها وموئل حسبها ووالد العرب المتعربة إذ العرب ثلاث فرق: عاربة، ومتعربة، ومستعربة، فالأولى تسع قبائل من ولد إرم بن سام: عاد، وثمود، وأميم، وعسل، وطسم، وجديس، وعمليق، وجرهم، ووبار، والثانية بنو قحطان، والثالثة بنو إسماعيل. وزعمت العرب أن قحطان ولد يعرب، وإنما سميت العرب به، وأنه أول من تكلم بالعربية، ونزل أرض اليمن.\nوزعم السهيلي أن اسم قحطان مُهَرِّم (^٣) بن عابر، وقيل: هو ابن عبد الله أخو هود، وقيل: هو هود نفسه، فهو على هذا ابن إرم ابن سام. وكانوا أربعة إخوة: قحطان وقاحط ومقحط وفالغ قال: وقحطان أول من قيل له: أبيت اللعن، وأول من قيل له: عم صباحًا (^٤).\n_________\n(^١) من (ص ١).\n(^٢) \"الفتن\" ١/ ٤٠٣ - ٤٠٤ (١٢١٨).\n(^٣) ورد في هامش الأصل: كذا ضبطه ابن ماكولا في \"إكماله\" [\"الإكمال\" ٧/ ٣٠٥].\n(^٤) \"الروض الأنف\" ١/ ١٩.","vol":"20","page":37},{"text":"وقال ابن دحية: من قال إن قحطان من ولد هود فهو باطل، لقوله تعالى: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا﴾ [الأعراف: ٥٠]، يعني: أخاهم في النسب، ثم قال: ﴿فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ (٨)﴾ [الحاقة: ٨] وهود من عاد، ولا ترى باقية لعاد، وإنما ادعت اليمن هودًا أبًا حين وقعت العصبية وفخرت مضر بأبيها إسماعيل، فادعت اليمن عند ذلك هودًا أبًا ليكون لهم أب في الأنبياء.\nوذكر عبد الدائم القيرواني في كتابه \"حُلى العُلى\" أن قحطان هو الهميسع بن تيمن بن نبت بن إسماعيل قال: كذا نسبه الكلبي، وسائر اليمن يأبون ذلك وينسبونه إلى عابر.\nقلت: الذي في \"الجمهرة\" و\"الجامع\" قحطان بن عابر فقط (^١).\nوفي \"التيجان\" لابن هشام كان قحطان خليفة أبيه هود ووصيه، وتوفي بمأرب، وأوصى إلى ابنه يعرب.\nوفي \"جامع\" القزاز قال بعض النساب: قحطان بن أرفخشد بن سام بعد ذكر نسبه المذكور أولًا، فقد يقال: تعلقوا بظاهر حديث البخاري الآتي بعد، والسابق في الجهاد: \"ارموا بني إسماعيل\" (^٢) فإنهم من الأزد ثم من قحطان، ولاشك أن العرب قد اختلطت بالصُّهُورية فالقحطانية أبناء لإسماعيل بالأمهات، والنزارية أبناء لقحطان بهن، كما نسب الله عيسى إلى آباء أمه فقال: ﴿وَنُوحًا هَدَيْنَا مِنْ قَبْلُ وَمِنْ ذُرِّيَّتِهِ﴾ إلى أن قال: ﴿وَعِيسَى﴾ [الأنعام: ٨٤، ٨٥] وكذلك العلويون لا يقال لأحدهم إلا يا ابن رسول الله، وقد قال تعالى: ﴿مَا كَانَ مُحَمَّدٌ أَبَا\n_________\n(^١) انظر: \"جمهرة أنساب العرب\" لابن حزم ص ٧ - ٨.\n(^٢) سلف برقم (٢٨٩٩) باب: التحريض على الرمي، وسيأتي قريبًا برقم (٣٥٠٧).","vol":"20","page":38},{"text":"أَحَدٍ مِنْ رِجَالِكُمْ﴾ [الأحزاب: ٤٠] على أن ابن عدي روى حديثًا ضعيفًا مرفوعًا: \"العرب كلها من ولد إسماعيل إلا (…) (^١) \".\nوفي \"لطائف المعارف\" لأبي يوسف: ما على الأرض عربي إلا وهو من ولد إسماعيل إلا الأوزاع وحضرموت وثقيف. وذكر أبو علي بن مسكويه في \"تجارب الأمم\" عن يونس النحوي: ما ارتكض قحطان في رحم قط ولا جرى له ذكر على لسان أحد إلا بعد أن قصدوا لذلك، وهو غريب.\nواشتقاقه من قولهم: شيء قحيط أي: شديد، وقيل: أصله الذي تعرفه العامة الشدة، كأن الأرض اشتدت عليهم فلم تنبت، وكأن السماء اشتدت عليهم فلم تمطر.\nقال صاحب \"المحكم\": والنسبة إليه قحطاني على القياس.\n(وقال غيره) (^٢): القياس أقحاطي وكلاهما عربي فصيح (^٣).\nالحديث الثالث:\nحديث أَبِى هُرَيْرَةَ - ﵁ - قَالَ: رَسُولُ اللَّهِ - ﷺ -: «قُرَيْشٌ وَالأَنْصَارُ وَجُهَيْنَةُ وَمُزَيْنَةُ وَأَسْلَمُ وَأَشْجَعُ وَغِفَارُ مَوَالِيَّ، لَيْسَ لَهُمْ مَوْلًى، دُونَ اللهِ وَرَسُولِهِ».\nهذا الحديث ذكره أيضًا موقوفًا (^٤) قريبا في باب ذكر أسلم بعد أن\n_________\n(^١) بياض في الأصل، ورواه ابن عدي في \"الكامل\" ٥/ ٣٤٧ من طريق ابن لهيعة، عن أبي غسان، عن عقبة بن عامر مرفوعًا بلفظ: \"إلا جرهم\".\n(^٢) في \"المحكم\": وعلى غير.\n(^٣) \"المحكم\" ٢/ ٣٩٥.\n(^٤) ورد في هامش الأصل: صورته صورة موقوف وإنما هو مرفوع، وقد نص الخطيب وغيره على أن ما رواه أبو هريرة، وعنه محمد بن سيرين، وعن محمد أهل البصرة، فقال: قال. فإنه يكون مرفوعًا. وإن لم يذكر فيه النبي - ﷺ -.","vol":"20","page":39},{"text":"ذكره مرفوعًا بلفظ: \"أسلم وغفار وشيء من مزينة وجهينة -أو قال: شيء من جهينة أو مزينة- خير عند الله -أو قال: يوم القيامة- من أسد وتميم وهوازن وغطفان\" (^١). وهو مرفوع عند مسلم وفي لفظ أيضًا عنده: \"أسلم وغفار ومزينة ومن كان في جهينة -أو جهينة- خير من بني تميم وبني عامر والحليفين أسد وغطفان\" (^٢).\nوللترمذي مصححًا: \"والذي نفسي بيده لغفار وأسلم ومزينة ومن كان من جهينة، أو قال: جهينة ومن كان من مزينة -خير عند الله يوم القيامة من أسد وطيء وغطفان\" (^٣)، وفي لفظ: \"وخير من بني عامر بن صعصعة\" (^٤).\nفصل:\nقريش قد عرفتها، والأنصار يريد بهم الأوس والخزرج ابني حارثة بن ثعلبة العنقاء بن عامر ماء السماء بن حارثة الغطريف بن امرئ القيس البطريق بن ثعلبة بن مازن، وهو جماع غسان بن الأزد، واسمه دِراء بالمد والقصر وكسر الدال وقد يفتح، ودرء على وزن درع.\nقال ابن سيده في \"عويصه\": هو مصروف من قولهم أزدي إليَّ دراء يدا، وكان معطاء فكان الرجل يلقى الرجل فيقول: أزدي إليَّ دراء يدا. فكثر استعمالهم إياه حتى جعلوه اسمًا، والأصل أسدي بالسين فقلبوها زايا لتطابق الدال في الجهر. وقال الوزير في \"أدب الخواص\": يقول النسابون: إنما سمي الأسد أسدًا لكثرة إسدائه المعروف، وهذا اشتقاق لا يصح عند أهل النظر.\n_________\n(^١) سيأتي برقم (٣٥٢٣).\n(^٢) مسلم (٢٥٢١) كتاب: \"فضائل الصحابة\" باب: من فضائل غفار وأسلم ..\n(^٣) الترمذي (٣٩٥٠).\n(^٤) الترمذي (٣٩٥٢).","vol":"20","page":40},{"text":"والصحيح في اشتقاقه ما أخبرني به أبو أسامة عن رجاله قالوا: العسد والأزد والأسد هذِه الثلاث معناها القتل، قال: والأزد يكون أيضًا بمعنى العزد وهو النكاح.\nوروينا في \"الحلية\" من حديث عبد السلام بن شعيب، عن أبيه، عن أنس مرفوعًا: \"الأزد أسد الله في الأرض، يريد الناس أن يضعوهم ويأبى الله إلا أن يرفعهم، وليأتين على الناس زمان يقول الرجل: يا ليتني كان أبي أزديًّا، يا ليتني كانت أمي أزدية\" هذا حديث غريب لا نعرفه إلا من هذا الوجه، قال الترمذي: ووقفه أصح (^١).\nوقد يجيء في بعض الأنساب فلان الأزدي من أزد شنوءة، فلان الأزدي من أزد الحجرة، وفلان الأزدي من الأزد بن عمران بن عمرو، فيظن من لم يتبحر في علم النسب أن هؤلاء غير الأول لاختلاف العرف في كل اسم من هذِه الأسماء الثلاثة وليس كذلك.\nوقد وهم فيه غير واحد من أئمة الحديث منهم السمعاني (^٢)، والصواب أن الكل يرجع إلى المسمى بدراء بن الغوث بن نبت بن مالك بن زيد بن كهلان بن سبأ بن يشجب بن يعرب بن قحطان، وبعضهم يقول: مالك بن أدد بن زيد.\nوفي الرشاطي عن يعقوب وأبي عبيد: بالسين أفصح من الزاي. وذكر ابن أبي خيثمة عن وهب بن جرير أنه قل ما ذكر الأزد إلا قال: الأسد بالسين، وكان فصيحًا. وقال يحيى بن معين: هما سواء وهي\n_________\n(^١) لم أقف عليه في \"الحلية\"، ولم يعزه صاحب \"كنز العمال\" إلا إلى الترمذي. اهـ والحديث في الترمذي (٣٩٣٧). وضعفه الألباني في \"الضعيفة\" (٢٤٦٧)\n(^٢) انظر \"الأنساب\" ١/ ١٩٧ - ١٩٨.","vol":"20","page":41},{"text":"جرثومة من جراثيم قحطان وبابهم واسع، وفيهم قبائل وعمائر وبطون وأفخاذ كخزاعة وغسان وبارق والعتيك وغامد وشبهها. وأما الأزد بفتح العين ويقال: بفتح الألف وكسر الزاي فبطن في همدان ليسوا من هؤلاء، قال الوزير: منهم أبو روق صاحب التفسير.\nوعند الترمذي من حديث عامر بن أبي عامر الأشعري عن أبيه مرفوعًا: \"نعم الحي الأسد والأشعريون لا يفرون في القتال ولا يغلون، هم مني وأنا منهم\" قال: فحدثت بذلك معاوية فقال: ليس كذا قال رسول الله، إنما قال: \"هم مني وإلي\" فقلت: ليس هكذا حدثني أبي، ولكنه حدثني قال: سمعت رسول الله: \"هم مني وأنا منهم\" قال: فأنت أعلم بحديث أبيك، ثم قال: حديث غريب (^١).\nفصل:\nوجهينة ذكر ابن دريد أن الجهن: الغلظ في الوجه والجسم، وبه سمي جهينة (^٢).\nوقال أبو جعفر: قرأت على العباس بن المحتاج في كتاب علي بن قطرب: أما جهينة فإنا سمعنا جارية جهناة شابة. من ذلك كأنه تصغير جهانة مرخمًا.\nوقال الأزهري في \"تهذيبه\" عن أحمد بن يحيى: جهينة تصغير جهنة، وهي مثل جهمة من الليل، أبدلت الميم نونًا، وهي القطعة من سواد نصف الليل (^٣).\n_________\n(^١) الترمذي (٣٩٤٧).\n(^٢) \"جمهرة اللغة\" ١/ ٤٩٨.\n(^٣) \"تهذيب اللغة\" ١/ ٦٨١.","vol":"20","page":42},{"text":"وفي \"نوادر\" أبي على الهجري: جهن الشيء يجهن جهونًا: إذا قرب من موت وغير ذلك، والجمع أجهان، والجهن الرزية في البحر غير متصلة بالبر مقدار غلوة، وإذا اتصلت الرزية إلى البر فهي شعب بفتح الشين مثل القبيلة، وهو: ابن زيد بن ليث بن سود -بضم السين المهملة وسكون الواو ثم دال مهملة- بن أسلم بضم اللام.\nقال ابن حبيب: هذا، وأسلم بن القياتة بن غافوت الشاهد بن عك، وأسلم بن تدول بن تيم اللات بن رفيدة، هذِه الثلاثة مضمومة اللام، وكل ما عداها فهو أسلم بفتح اللام. وأخطأ أبو علي القالي حيث قال: كل ما في العرب أسلم فهو بالفتح إلا أسلم بن الحاف بن قضاعة (^١).\nقلت: وبالضم أيضًا عبد الله بن سلمة بن أسلم بن عمر، قلت: وأسلم بن الحاف ويقال: الحافي بن قضاعة، واسمه عمرو بن مالك بن عمرو بن مرة بن زيد بن مالك بن حمير بن سبأ، وقيل: قضاعة بن مالك بن عمرو بن زيد، وقيل: ابن مالك بن مرة بن عمرو بن زيد بن مرة بن مالك. وقيل: عمرو بن مالك بن ربيعة بن زيد بن مالك بن حمير بن سبأ.\nوأما قول أبي عبيد البكري في كتابه \"فصل المقال في شرح الأمثال\": أهل العلم بالنسب مجمعون على أن معد بن عدنان ولد من المعصيين قضاعة وقنصًا ونزارًا وإيادًا.\nوقال في كتابه \"معجم ما استعجم\": قضاعة اسمه عمرو بن معد بن عدنان (^٢). فغير جيد، وقد قال - ﷺ -: \"قضاعة هو ابن مالك بن حمير\" (^٣) وقاله علماء النسب كذلك.\n_________\n(^١) \"الأمالي\" ٢/ ١٩٠.\n(^٢) \"معجم ما استعجم\" ١/ ١٧.\n(^٣) رواه الطبراني ٧/ ١١٦ (٦٥٥٤) من حديث سبرة بن معبد الجهني. وقال الهيثمي =","vol":"20","page":43},{"text":"فصل:\nومزينة ينتسب إليها خلق من الصحابة، وأتباعهم وهي بنت كلب بن وبرة (^١) بن ثعلب بن حلوان بن عمران بن الحافي بن قضاعة. وقيل: هي ابنة الحارث بن طابخة. وعلى الأول النسابون وهي أم عثمان وأوس بن عمرو بن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان، وأولادهما ينسبون إلى مزينة، وهي تصغير مزنة، وهي السحابة البيضاء كما قاله ابن دريد، والجمع مزن.\nوذكر أبو حاتم عن أبي زيد أن العرب تقول: فلان يتمزن على قومه أي يتفضل عليهم (^٢).\nوفي \"المحكم\" مزنه مزنًا: مدحه، وابن مزنة: الهلال (^٣).\nفصل:\nوأسلم في خزاعة وهو ابن أفصى -وهو خزاعة- بن حارثة بن عمرو بن عامر بن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأزد.\nوفي مذحج أسلم بن أواس الله بن سعد العشيرة بن مذحج، وفي بجيلة أسلم بن عمرو بن لؤي بن رهم بن معاوية بن أسلم بن أحمس بن الغوث، فالله أعلم من أراد رسوله بقوله.\nولابن أبي شيبة عن خفاف قال: صلى بنا رسول الله - ﷺ - فلما رفع رأسه من الركعة الأخيرة قال: \"أسلم سالمها الله، وغفار غفر الله لها\" ثم\n_________\n= في \"المجمع\" ١/ ١٩٥: رجاله رجال الصحيح إلا محمد بن أبي عبيد الدراوردي والد عبد العزيز، فإني لم أر من ترجمه.\n(^١) انظر: \"جمهرة أنساب العرب\" لابن حزم ص ٢٠١.\n(^٢) \"الاشتقاق\" ص ١٨٠.\n(^٣) \"المحكم\" ٩/ ٥٧.","vol":"20","page":44},{"text":"أقبل فقال: \"إني لست أنا أقول هذا، ولكن الله قاله\" (^١).\nفصل:\nوأشجع هو: ريث بن غطفان بن سعد بن قيس غيلان بن مضر، وهو من الشجع وهو الطول، يقال: رجل أشجع وامرأة شجعاء، والأشجع: العقد الثاني من الأصابع والجمع أشاجع، والأشجع من الرجال الذي كأن به جنونًا من جرأته. ومن قال: الأشجع الممسوس فقد أخطأ، واللبؤة الشجعاء هي الجريئة والجسور، ذكره ثابت في \"دلائله\".\nفصل:\nوغفار من غفر إذا ستر، كما قال ابن دريد (^٢)، وهو ابن مليل بن ضمرة بن بكر بن عبد مناة بن كنانة، وأما الحكم بن عمرو الغفاري الصحابي فهو من ولد نعيلة بن مليل أخي غفار ينسب إلى أخي جده، وكثيرًا ما تصنع العرب ذلك إذا كان أشهر من جده. وفي كتاب الكلبي وولد العتر بن معاذ بن عمرو بن الحارث بن معاوية بن بكر بن هوازن الغفار أهل بيت بمصر، وغفار غير مصروف؛ لاجتماع التعريف والتأنيث.\nفصل:\nهذِه القبائل كانوا في الجاهلية خاملين لم يكونوا كبني تميم وعامر وأسد وغطفان، ألا ترى قول الأقرع بن حابس الآتي لرسول الله - ﷺ -: إنما بايعك سراق الحجيج من أسلم وغفار ومزينة. فلما سبقت هذِه القبائل أولئك بالإسلام وحسن بلاؤهم فيه شرفوا بذلك وفضلهم الله\n_________\n(^١) \"المصنف\" ٦/ ٤١٥ (٣٢٤٧٣).\n(^٢) \"جمهرة اللغة\" ٢/ ٧٧٩.","vol":"20","page":45},{"text":"على غيرهم من سادات العرب ممن تأخر إسلامه كما شرف بلالًا وعمارًا وشبههما على صناديد قريش، وكأن هذا التفضيل كان جوابًا لمن احتقر هذِه القبائل مطلقًا.\nفصل:\nوقوله (\"موالي\") نقل ابن التين عن الشيخ أبي الحسن أنه قال: (موالي) بتخفيف الياء وروي بتشديدها كأنه أضافهم إليه، وتحقيق القول فيهم إما أن يكتب موال بغير ياء، أو يضيفهم إلى نفسه فشدد الياء، وأما ياء مخففة، فلعله على نية الوقف، قال الداودي: أراد من أسر منهم لم يجر عليه رق، ولا ولاء.\nوقيل: قال لهم موالي؛ لأنهم ممن بادر الإسلام ولم يسبوا فيرقوا كغيرهم من قبائل العرب، وقال يونس: هم أولياء الله مثل: ﴿وَأَنَّ الْكَافِرِينَ لَا مَوْلَى لَهُمْ﴾ [محمد: ١١] قال: والموالي العصبة ومنه قول زكريا: ﴿وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي﴾ [مريم: ٥] والمولى الناصر وغير ذلك.\nفصل:\nالبخاري روى هذا الحديث فقال: أبو نعيم، ثنا سفيان، عن سعد، قال أبو عبد الله: وقاله يعقوب بن إبراهيم، ثنا أبي، عن أبيه حدثني عبد الرحمن بن هرمز الأعرج، عن أبي هريرة - ﵁ -.\nقال أبو مسعود: كذا أخرجه البخاري وحمل حديث يعقوب، عن أبيه، عن صالح بن كيسان على متن حديث الثوري عن سعد، ورواية يعقوب تخالف رواية سفيان بن سعيد في المتن والإسناد؛ لأن الثوري يرويه عن سعد، عن الأعرج؛ كما ذكره البخاري عنه في باب (ذكر) (^١)\n_________\n(^١) من (ص ١).","vol":"20","page":46},{"text":"أسلم مفصولًا. ويعقوب إنما يرويه عن أبيه، عن صالح، عن الأعرج باللفظ الذي ذكره من طريقه، ولا يرويه عن أبيه إبراهيم، عن أبيه سعد، عن الأعرج كما ذكره البخاري عقب حديث الثوري. قلت: لكن جد يعقوب معروف (بالرواية) (^١) عن [صالح] (^٢) والأعرج، فيجوز أن يكون رواه عن هذا تارة كما ذكره البخاري، وعن هذا أخرى كما رواه مسلم (^٣).\nالحديث الرابع:\nحديث جُبَيْرِ بْنِ مُطْعِمٍ: قَالَ مَشَيْتُ أَنَا وَعُثْمَانُ بْنُ عَفَّانَ إلى رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَعْطَيْتَ بَنِي المُطَّلِبِ وَتَرَكْتَنَا، وَإِنَّمَا نَحْنُ وَهُمْ مِنْكَ بِمَنْزِلَةٍ وَاحِدَةٍ. فَقَالَ - ﵇ -: «إِنَّمَا بَنُو هَاشِمٍ وَبَنُو المُطَّلِبِ شَيْءٌ وَاحِدٌ». وسلف في الخمس واضحًا (^٤).\nقال البخاري: وَقَالَ اللَّيْثُ: حَدَّثَنِي أَبُو الأَسْوَدِ مُحَمَّدٌ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ: ذَهَبَ عَبْدُ اللهِ بْنُ الزُّبَيْرِ مَعَ أُنَاسٍ مِنْ بَنِي زُهْرَةَ إلى عَائِشَةَ، وَكَانَتْ أَرَقَّ شَيْءٍ عليهم لِقَرَابَتِهِمْ مِنْ رَسُولِ اللهِ ﷺ. وذكره إثره أطول منه متصلًا، حدثنا عبد الله بن يوسف، نا الليث، فذكره وفيه: أن عبد الله بن الزبير قال: ينبغي أن يؤخذ على يدي عائشة، وأنها قالت: علي نذر إن كلمته. ورواه أبو نعيم، عن أبي أحمد، عن قتيبة بن سعيد ثنا الليث\n_________\n(^١) من (ص ١).\n(^٢) في الأصل: (أبي صالح)، والصواب ما أثبتناه.\n(^٣) إنما رواه مسلم (٢٥٢١/ ١٩١) كتاب: \"فضائل الصحابة\" باب: من فضائل غفار، من طريق يعقوب بن إبراهيم، عن أبيه، عن صالح، عن الأعرج، به. وليس فيه ذكر جد يعقوب. وانظر: \"فتح الباري\" ٦/ ٥٣٥.\n(^٤) برقم (٣١٤٠) باب ومن الدليل على أن الخمس للإمام.","vol":"20","page":47},{"text":"فذكره. ورواه البخاري في الأدب أيضًا عن أبي اليمان، عن شعيب، عن الزهري، حدثني عوف بن مالك بن الطفيل -وهو ابن أخي عائشة لأمها- عن عائشة أنها حدثت أن ابن الزبير قال في بيع أو عطاء أعطته عائشة: والله لتنتهين عائشة أو لأحجرن عليها، فلما بلغها قالت: علي نذر إن كلمته .. الحديث (^١).\nفصل:\nبنو زهرة تقرب من النبي - ﷺ - من جهتين، هم أخواله وهم (من) (^٢) قريش، والزهريون هم بنو زهرة، واسمه المغيرة بن كلاب بن مرة، فيما ذكره الكلبي. وقال: كان يقال: صريحًا قريش ابنا كلاب. ووقع في \"الصحاح\" و\"معارف ابن قتيبة\" أن زهرة امرأة ينسب إليها ولدها دون الأب (^٣)، وهو غريب.\nوقال ابن دريد: وزهرة فعلة من الزهر وهو الأرض وما أشبهه، ويكون من الشيء الزاهر وهو المضيء، من قولهم: أزهر النهار إذا أضاء (^٤).\nفصل:\nقال الداودي: وإنما ذكر ها هنا قول عثمان وجبير لذكر قرابتهم من رسول الله - ﷺ -، وذكر أن هاشمًا والمطلب وعبد شمس جد عثمان كانوا إخوة أبوهم عبد مناف.\nوقوله: (\"شيء واحد\") كذا في الرواية: وذكره ابن التين بحذف\n_________\n(^١) سيأتي برقم (٦٠٧٣)، باب: الكبر.\n(^٢) من هامش الأصل وأعلاها: لعله سقط.\n(^٣) \"الصحاح\" ٢/ ٦٧٤، \"المعارف\" ص ٧٠.\n(^٤) \"الاشتقاق\" ص ٣٣.","vol":"20","page":48},{"text":"الواو، وقال: كذا في أكثر الروايات قال: وقيل ما يستعمل (أحد) إلا في النفي تقول: ما جاءني أحد، وتقول في الإثبات: قد جاءني واحد.\nوفيه: أن الفيء لرسول الله - ﷺ - يضعه حيث شاء.\nفصل:\nوقول عائشة - ﵂ -: (وددت أني جعلت حين حلفت عملًا أعمله فأفرغ منه) تريد أن النذر المبهم يحتمل أن ينطلق على أكثر مما فعلت؛ لأنها نذرت إن كلمت ابن الزبير فاقتحم عليها الحجاب وأرسل إليها بعشر رقاب فأعتقتهم ثم لم تزل تعتقهم حتى بلغت أربعين ثم قالت: (وددت ..) إلى آخره، فلو كان شيئًا معلومًا كانت متيقنة بأنها أدته وبرئت ذمتها.\nومشهور مذهب مالك أن النذر المجهول ينعقد وتلزمه به كفارة يمين (^١). وقال الشافعي مرة: يلزمه أقل ما يقع عليه الاسم، وقال مرة: لا ينعقد (^٢). وقد صح في مسلم: \"كفارة النذر كفارة اليمين\" (^٣) وروي: \"من نذر نذرًا ولم يسمه فعليه كفارة يمين\" (^٤) ولعله لم يبلغها.\nفصل:\nكيف استجازت عائشة - ﵂ - هذا مع منع الشارع الهجران فوق ثلاث؟ ولعلها تأولت إن بلغها.\n_________\n(^١) انظر: \"المدونة\" ٢/ ٣١.\n(^٢) \"الأم\" ٢/ ٢٢٧.\n(^٣) مسلم (١٦٤٥) كتاب: النذر، باب: كفارة النذر، من حديث عقبة بن عامر.\n(^٤) رواه أبو داود (٣٣٢٢)، وابن ماجه (٢١٢٨)، والدارقطني في \"السنن\" ٤/ ١٥٩. كلهم من طريق بكير بن عبد الله بن الأشج، عن كريب، عن ابن عباس مرفوعًا. وقال أبو داود: روى هذا الحديث وكيع وغيره عن عبد الله بن سعيد بن أبي هند، أوقفوه على ابن عباس.","vol":"20","page":49},{"text":"<span data-type='title' id=toc-2333>٣ - باب نَزَلَ الْقُرْآنُ بِلِسَانِ قُرَيْشٍ</span>\n٣٥٠٦ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسٍ أَنَّ عُثْمَانَ دَعَا زَيْدَ بْنَ ثَابِتٍ، وَعَبْدَ اللهِ بْنَ الزُّبَيْرِ، وَسَعِيدَ بْنَ العَاصِ، وَعَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ بْنِ هِشَامٍ فَنَسَخُوهَا فِي المَصَاحِفِ، وَقَالَ عُثْمَانُ لِلرَّهْطِ الْقُرَشِيِّينَ الثَّلَاثَةِ: إِذَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بْنُ ثَابِتٍ فِي شَيْءٍ مِنَ القُرْآنِ، فَاكْتُبُوهُ بِلِسَانِ قُرَيْشٍ، فَإِنَّمَا نَزَلَ بِلِسَانِهِمْ. فَفَعَلُوا ذَلِكَ. [٤٩٨٤، ٤٩٨٧ - فتح: ٦/ ٥٣٧]\nذكر فيه حديث أَنَسٍ أَنَّ عُثْمَانَ دَعَا زَيْدَ بْنَ ثَابِتٍ، وَعَبْدَ اللهِ بْنَ الزُّبَيْرِ، وَسَعِيدَ بْنَ العَاصِي، وَعَبْدَ الرَّحْمَنِ بْنَ الحَارِثِ بْنِ هِشَامٍ فَنَسَخُوهَا فِي المَصَاحِفِ، وَقَالَ عُثْمَانُ لِلرَّهْطِ القُرَشِيِّينَ الثَّلَاثَةِ: إِذَا اخْتَلَفْتُمْ أَنْتُم وَزَيْدُ بْنُ ثَابِتٍ فِي شَيْءٍ مِنَ القُرْآنِ، فَاكْتُبُوهُ بِلِسَانِ قُرَيْشٍ، فَإِنَّمَا نزَلَ بِلِسَانِهِمْ. فَفَعَلُوا ذَلِكَ.\nهذا الحديث يأتي في فضائل القرآن في موضعين كما ستعلمه.\nقال الداودي: يعني ما اختلفوا فيه من الهجاء ليس الإعراب. وخالف أبو الحسن فقال: أراد الإعراب. ولا يبعد إرادتهما، ألا ترى أن لغة أهل الحجاز: (ما هذا بشرًا) ولغة تميم (بشر).\nوكان حفظ القرآن على عهد رسول الله - ﷺ - زيد وأبو دجانة الأنصاري وأبي بن كعب ومعاذ. قال الداودي: فأرسل عثمان إلى النفر المسمين، وأخذ من حفصة المصحف على أن يعيده إليها، وأمرهم أن يكتبوه على ما ذكر. والذي في البخاري أن الرهط الثلاثة قرشيون، بخلاف ما سلف عن الداودي.\nوقوله: (فاكتبوه بلسان قريش) لقوله تعالى: ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ﴾ [إبراهيم: ٤] وقيل: إن زيدًا وهؤلاء النفر الثلاثة","vol":"20","page":50},{"text":"سعيد بن العاصي وعبد الله بن الزبير وعبد الرحمن اختلفوا يومئذ في التابوت فقال زيد: التابوه. وقال سعيد وعبد الله: التابوت، فترافعوا إلى عثمان فقال: اكتبوه بلسان قريش (^١).\nوهذا كما ذكر الداودي أنه أراد الاختلاف في الهجاء، ولا يبعد أن يريدهما جميعًا كما سلف. قال الداودي: وكان لقريش موال من جلة العلماء، منهم سليمان بن يسار مولى ميمونة، قال الحسن بن محمد بن الحنفية: سليمان عندنا أفهم من ابن المسيب. ومنهم أسلم وابناه، ونافع، وعبد الله بن دينار، بنو المنكدر، وربيعة، وأبو الزناد، وآل الماجشون في فريق من العلماء، وأما الإمارة فهي في قريش خاصة دون مواليها.\n_________\n(^١) رواه الترمذي (٣١٠٤)، وأبو يعلى ١/ ٦٣ - ٦٤ (٦٣)، وابن حبان ١٠/ ٣٦٢ (٤٥٠٦) كلهم من طريق إبراهيم بن سعد، عن ابن شهاب الزهري من قوله. وقال الترمذي: هذا حديث حسن صحيح، وهو حديث الزهري، لا نعرفه إلا من حديثه.","vol":"20","page":51},{"text":"<span data-type='title' id=toc-2334>٤ - باب نِسْبَةِ اليَمَنِ إِلَى إِسْمَاعِيلَ</span>\nمِنْهُمْ أَسْلَمُ بْنُ أَفْصَى بْنِ حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرٍ مِنْ خُزَاعَةَ.\n\n٣٥٠٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ يَزِيدَ بْنِ أَبِى عُبَيْدٍ، حَدَّثَنَا سَلَمَةُ - ﵁ - قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - عَلَى قَوْمٍ مِنْ أَسْلَمَ، يَتَنَاضَلُونَ بِالسُّوقِ، فَقَالَ: «ارْمُوا بَنِى إِسْمَاعِيلَ، فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا، وَأَنَا مَعَ بَنِي فُلَانٍ». لأَحَدِ الْفَرِيقَيْنِ، فَأَمْسَكُوا بِأَيْدِيهِمْ، فَقَالَ: «مَا لَهُمْ؟». قَالُوا وَكَيْفَ نَرْمِي وَأَنْتَ مَعَ بَنِي فُلَانٍ؟ قَالَ: «ارْمُوا وَأَنَا مَعَكُمْ كُلِّكُمْ». [انظر: ٢٨٩٩ - فتح: ٦/ ٥٣٧]\nثم ذكر حديث سلمة خَرَجَ عَلَى قَوْمٍ مِنْ أَسْلَمَ، يَتَنَاضَلُونَ بِالسُّوقِ، فَقَالَ: \"ارْمُوا بَنِي إِسْمَاعِيلَ، فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا .. \"\nوقد سلف قريبًا مع الكلام عليه (^١). قيل: كان عمرو بن عامر بأرض مأرب وكان لهم سد يصعد به الماء من واديهم فيسقي جنتهم، وكانت المرأة منهم تخرج بمكتلها على رأسها ومغزلها في يدها فترجع وهو ملآن تمرًا من غير اجتناء، فبطروا النعمة فقالوا: ﴿رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا﴾ [سبأ: ١٩]، قال الله تعالى: ﴿وَظَلَمُوا أَنْفُسَهُمْ﴾ فبعث الله على سدهم الجرذ فجعل يحفر فيه وكان جرذًا أعمى.\nفلما رأى ذلك عمرو قال لبنيه: إذا جلس الناس إلى -وكان الناس يغشون مجلسه ويستشيرونه- فإذا أمرت أصغركم بشيء فلا يلتفت إلى قولي (ثم آمره ثلاثًا فلا يلتفت إلى قولي فأنتهره) (^٢) فإذا فعلت فليرفع\n_________\n(^١) برقم (٢٨٩٩) كتاب: الجهاد، باب: التحريض على الرمي. وبرقم (٣٣٧٣) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ﴾.\n(^٢) من (ص ١).","vol":"20","page":52},{"text":"يده ويلطمني ولا ينكر منكم أحد، ففعل فنكس من حضر رءوسهم إذ لم يروا بنيه أنكروا، فقال: يصنع بي هذا أصغر ولدي بحضرتكم فلا تنكرون وحلف ليرحلن، فكان ذلك سبب ما أراد الله للأنصار من خير (^١).\nفائدة:\nمعنى يتناضلون: يترامون بالسهام، يقال: فضل فلان فلانًا في المراماة إذا غلبه (^٢).\n_________\n(^١) رواه ابن إسحاق في أول \"سيره\" كما في \"تفسير ابن كثير\" ١١/ ٢٧٨، وعنه ابن هشام في \"السيرة النبوية\" ١/ ٢٩ بدون ذكر المرأة، وباختصار في سياق كلام عمرو. لبنيه، وروى الطبري أمر المرأة في \"تفسير\" ١٠/ ٣٦٠ (٢٨٧٨٥)، من كلام قتادة، دون ذكر المغزل، وروى القصة ابن أبي حاتم في \"تفسير\" ١٠/ ٣١١٦ عن السدي، وفيه أن اللاطم هو ابن أخي عمرو.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٥٩٧، \"الصحاح\" ٥/ ١٨٣١، مادة (نضل).","vol":"20","page":53},{"text":"<span data-type='title' id=toc-2335>٥ - باب</span>\n٣٥٠٨ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنِ الحُسَيْنِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ قَالَ: حَدَّثَنِي يَحْيَى بْنُ يَعْمَرَ، أَنَّ أَبَا الأَسْوَدِ الدِّيلِيَّ حَدَّثَهُ، عَنْ أَبِي ذَرٍّ - ﵁ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «لَيْسَ مِنْ رَجُلٍ ادَّعَى لِغَيْرِ أَبِيهِ وَهْوَ يَعْلَمُهُ إِلاَّ كَفَرَ، وَمَنِ ادَّعَى قَوْمًا لَيْسَ لَهُ فِيهِمْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ». [٦٠٤٥ - مسلم: ٦١ - فتح: ٦/ ٥٣٩]\n\n٣٥٠٩ - حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا حَرِيزٌ قَالَ: حَدَّثَنِي عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللهِ النَّصْرِيُّ قَالَ: سَمِعْتُ وَاثِلَةَ بْنَ الأَسْقَعِ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مِنْ أَعْظَمِ الفِرَى أَنْ يَدَّعِيَ الرَّجُلُ إِلَى غَيْرِ أَبِيهِ، أَوْ يُرِىَ عَيْنَهُ مَا لَمْ تَرَ، أَوْ يَقُولُ عَلَى رَسُولِ اللهِ - ﷺ - مَا لَمْ يَقُلْ». [فتح: ٦/ ٥٤٠]\n\n٣٥١٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادٌ، عَنْ أَبِى جَمْرَةَ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّا مِنْ هَذَا الْحَيِّ مِنْ رَبِيعَةَ قَدْ حَالَتْ بَيْنَنَا وَبَيْنَكَ كُفَّارُ مُضَرَ، فَلَسْنَا نَخْلُصُ إِلَيْكَ إِلاَّ فِي كُلِّ شَهْرٍ حَرَامٍ، فَلَوْ أَمَرْتَنَا بِأَمْرٍ، نَأْخُذُهُ عَنْكَ، وَنُبَلِّغُهُ مَنْ وَرَاءَنَا. قَالَ: «آمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: الإِيمَانِ بِاللهِ شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَأَنْ تُؤَدُّوا إِلَى اللهِ خُمْسَ مَا غَنِمْتُمْ، وَأَنْهَاكُمْ عَنِ الدُّبَّاءِ، وَالْحَنْتَمِ، وَالنَّقِيرِ، وَالْمُزَفَّتِ». [انظر: ٥٣ - مسلم: ١٧ - فتح: ٦/ ٥٤٠]\n\n٣٥١١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ وَهْوَ عَلَى المِنْبَرِ: «أَلَا إِنَّ الْفِتْنَةَ هَا هُنَا -يُشِيرُ إِلَى المَشْرِقِ- مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ». [انظر: ٣١٠٤ - مسلم: ٢٩٠٥ - فتح: ٦/ ٥٤٠]","vol":"20","page":54},{"text":"ذكر البخاري فيه أربعة أحاديث:\nأحدها:\nحَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنِ الحُسَيْنِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ قَالَ: حَدَّثَنِي يَحْيَى بْنُ يَعْمَرَ، أَنَّ أَبَا الأَسْوَدِ الدِّيلِيَّ حَدَّثَهُ، عَنْ أَبِي ذَرٍّ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «لَيْسَ مِنْ رَجُلٍ ادَّعَى لِغَيْرِ أَبِيهِ وَهْوَ يَعْلَمُهُ إِلاَّ كَفَرَ، وَمَنِ ادَّعَى قَوْمًا لَيْسَ لَهُ فِيهِمْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ». ويأتي في الأدب.\nوأخرجه مسلم أيضًا.\nالشرح:\nشيخ البخاري أبو معمر اسمه: عبد الله بن عمرو المقعد.\nوأبو الأسود اسمه: ظالم بن عمرو بن سفيان بن عمرو بن حَلْبَس بن يعمر بن نفاثة بن عدي بن الديل بن بكر بن عبد مناة بن كنانة، وقيل: سارق بن ظالم. وقيل عكسه، ولاه ابن عباس قضاء البصرة في خلافة علي - ﵁ -، قال ابن سعد: خرج ابن عباس من البصرة واستخلفه عليها وأقره عليُّ (^١).\nومعنى الكفر هنا: كفر الحق وستره بما ارتكب من الباطل. وقال الداودي: يقارب الكفر من عظم جرمه والنار جزاؤه إن جوزي.\nوفي حديث آخر: \"من ترك قتل الحيات خشية الثأر فقد كفر\" (^٢).\n_________\n(^١) انظر ترجمته في \"الطبقات الكبرى\" ٧/ ٩٩، \"العلل ومعرفة الرجال\" ٢/ ٤١٩، \"الجرح والتعديل\" ٤/ ٥٠٣، \"الثقات\" ٥/ ٢٧٨، \"تهذيب الكمال\" ٣٣/ ٣٧ (٧٢٠٩).\n(^٢) وجدناه بلفظ: \"مخافة طلبهن فليس منا\" رواه أبو داود (٥٢٥٠)، وأحمد ١/ ٢٣٠، وصححه الألباني في \"صحيح الجامع\" (٢٠٣٧).","vol":"20","page":55},{"text":"والكفر صنفان، بالله وهو الأصل، وبالفرع كالكفر بالقدر وشبه ذلك، ولا يخرج بهذا عن الإسلام (^١).\nقال القتبي: كما يقال للمنافق آمن، ولا يقال مؤمن (^٢).\nو[قال الهروي] (^٣): سمعت الأزهري، وسئل عمن يقول بخلق القرآن أنسميه كافرًا؟ فقال: الذي يقوله كفر، وأعيد عليه السؤال ثلاثًا كل ذلك يقول مثل ما قال، ثم قال آخرها: قد يقول المسلم كفرًا (^٤).\nقلت: فمن اعتقد إباحة ذلك واستحلاله فهو كافر، فإن لم يعتقده فيقاربه كما مر عن الداودي، أو كفر نعمة الله وإحسانه وحق الله، ومنه \"ويكفرن العشير\" (^٥) وغالبًا إنما يفعل هذا الجاهل لخبثة نسب أبيه، فيرى الانتساب إليه عارًا في حقه، ولاشك أنه محرم.\nومعنى \"يتبوأ مقعده من النار\": ينزل منزله (^٦) منها، أو فليتخذ منزلة منها وهو دعاء أو خبر بلفظ الأمر، ومعناه هذا جزاؤه إن جوزي كما سلف، وقد يوفق للتوبة فيسقط ذلك عنه بالآخرة. فأما في الدنيا فإن\n_________\n(^١) هذا القول مختصر من كلام خطيب أهل السنة ابن قتيبة القتبي في \"تأويل مختلف الحديث\" ص ١٨٧ - ١٨٨. وذلك يظهر في أن الحديث باللفظ الذي نقله المصنف لم نعثر عليه إلا عنده، والله أعلم.\n(^٢) \"تأويل مختلف الحديث\" ص ١٨٨.\n(^٣) ساقطة من الأصل، والمثبت من مصادر التخريج.\n(^٤) \"النهاية في غريب الحديث\" ٤/ ١٨٦، \"لسان العرب\" ٧/ ٣٨٩٨ مادة (كفر).\nقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٢/ ٥٠٧ - ٥٠٨: واشتهر عند خواص الأمة وعوامها أن القرآن كلام الله غير مخلوق، وإطلاق القول أن من قال: إنه مخلوق فقد كفر.\n(^٥) يأتي برقم (٥١٩٧) كتاب: النكاح، باب: كفران العشير.\n(^٦) يجوز فيها أن تكون: منزلهُ بهاء في آخرها، أي مكانه المعد له.\nويجوز أن تكون: منزلة بالتاء المربوطة، أي مكانة ودَرَكًا فيها. والله أعلم.","vol":"20","page":56},{"text":"جماعة قالوا: إذا كذب على رسول الله - ﷺ - لا تقبل (توبته) (^١)، والمختار قبولها (^٢).\nالحديث الثاني:\nحديث وَاثِلَةَ بْنَ الأَسْقَعِ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مِنْ أَعْظَمِ الفِرَى أَنْ يَدَّعِيَ الرَّجُلُ إِلَى غَيْرِ أَبِيهِ، أَوْ يُرِىَ عَيْنَهُ مَا لَمْ تَرَ، أَوْ يَقُولُ عَلَى رَسُولِ اللهِ - ﷺ - مَا لَمْ يَقُلْ».\nوأخرجه البخاري في التعبير من حديث ابن عمر - ﵁ - مرفوعًا: \"أفرى الفرى أن يري الرجل عينيه ما لم يريا\" (^٣).\n_________\n(^١) ورد في هامش الأصل ما نصه: صوابه: روايته.\n(^٢) قال النووي في \"شرح مسلم\" ١/ ٦٩ - ٧٠: إن من كذب على رسول الله ﷺ عمدًا في حديث واحد فسق، وردت رواياته كلها وبطل الاحتجاج بجميعها.\nفلو تاب وحسنت توبته، فقد قال جماعة من العلماء منهم أحمد بن حنبل، وأبو بكر الحميدي شيخ البخاري وصاحب الشافعي، وأبو بكر الصيرفي من فقهاء أصحابنا الشافعيين وأصحاب الوجوه منهم ومتقدميهم في الأصول والفروع: لا تؤثر توبته في ذلك ولا تقبل روايته أبدًا، بل يحتم جرحه دائمًا، وأطلق الصيرفي وقال: كل من أسقطنا خبره من أهل النقل بكذب وجدناه عليه لم نعد لقبوله بتوبة تظهر، ومن ضعفنا نقله لم نجعله قويًّا بعد ذلك.\nقال: وذلك مما افترقت فيه الرواية والشهادة.\nولم أر دليلًا لمذهب هؤلاء، ويجوز أن يوجه بأن ذلك جعل تغليظًا، وزجرًا بليغًا عن الكذب عليه - ﷺ - لعظم مفسدته، فإنه يصير شرعًا مستمرًا إلى يوم القيامة بخلاف الكذب على غيره والشهادة، فإن مفسدتهما قاصرة ليست عامة.\nقلت: (النووي) وهذا الذي ذكره الأئمة ضعيف مخالف للقواعد الشرعية. والمختار القطع بصحة توبته في هذا، وقبول رواياته، إذا صحت توبته بشروطها المعروفة .. وقد أجمعوا على صحة رواية من كان كافرًا فأسلم، وأكثر الصحابة بهذِه الصفة، وأجمعوا على قبول شهادته، ولا فرق بين الرواية والشهادة في هذا. والله أعلم.\n(^٣) يأتي برقم (٧٠٤٣) باب: من كذب في حلمه.","vol":"20","page":57},{"text":"والفرى بكسر الفاء، جمع فرية وهي الكذب والبهتة والدهش، يقال: فرى فلان بكذا إذا خلقه، يفري فريًا بكسر الفاء، وفرى يفري فَرى، وفرى الشيء إذا قطعه لإصلاحه، وأفراه إذا أفسده، وهو هنا الكذب مثل: ﴿أَمْ يَقُولُونَ افْتَرَى عَلَى اللهِ كَذِبًا﴾ [الشورى: ٢٤] أي: اختلق (^١).\nوالمعنى: أشد الكذب إخبار الرجل أنه رأى في المنام ما لم يره، وذلك لأن المنام جزء من الوحي، فكأنه يخبر أن الله -﷿- ألقى إليه ما لم يلقه.\nففيه: تحريم دعوى ما ليس له من كل شيء سواء تعلق به حق لغيره أم لا، وأنه لا يحل لأحد أن يأخذ ما حكم له الحاكم إذا كان لا يستحقه (^٢).\nفائدة:\nفي إسناده حريز -وهو بالحاء المهملة ثم راء مهملة (^٣) ثم مثناة تحت ثم زاي- وهو ابن عثمان رحبي (^٤) حمصي، مات سنة ثلاث وستين ومائة، ومولده سنة ثمانين عام الحجاف، والنصري الراوي عن واثلة -بالنون- عبد الواحد بن عبد الله.\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٧٥٧، \"الصحاح\" ٦/ ٢٤٥٣ - ٢٤٥٤، \"النهاية في غريب الحديث والأثر\" ٣/ ٤٤١، \"لسان العرب\" ١/ ٣٤٠٦ مادة: فرا.\n(^٢) انظر بسط المسألة في \"السياسة الشرعية\" لابن تيمية ص ٥٨ - ٦٧ الباب الثاني، والفصل الرابع.\n(^٣) ورد في هامش الأصل: لا يُحتاج إلى تقييدها بالإهمال؛ لأن كتابتها ليست ككتابة الزاي.\n(^٤) ورد في هامش الأصل: الرحبية بطن حمير.","vol":"20","page":58},{"text":"الحديث الثالث: حديث أَبِي جَمْرَةَ -بالجيم- قَالَ: سَمِعْتُ ابن عَبَّاسٍ - ﵁ - .. سلف في الزكاة (^١).\nالحديث الرابع:\nحديث ابن عمر - ﵁ - \"ألَا إِنَّ الفِتْنَةَ هَا هُنَا -يُشِيرُ إِلَى المَشْرِقِ- مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ\". سلف أيضًا (^٢).\n_________\n(^١) برقم (٥٣) كتاب: الإيمان، باب: أداء الخمس من الإيمان.\n(^٢) برقم (٣١٠٤) كتاب: فرض الخمس، باب: ما جاء في بيوتا أزواج النبي - ﷺ -.","vol":"20","page":59},{"text":"<span data-type='title' id=toc-2336>٦ - باب ذِكْرِ أَسْلَمَ، وَغِفَارَ، وَمُزَيْنَةَ، وَجُهَيْنَةَ، وَأَشْجَعَ</span>\n٣٥١٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ سَعْدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «قُرَيْشٌ وَالأَنْصَارُ وَجُهَيْنَةُ وَمُزَيْنَةُ وَأَسْلَمُ وَغِفَارُ وَأَشْجَعُ مَوَالِيَّ، لَيْسَ لَهُمْ مَوْلًى دُونَ اللهِ وَرَسُولِهِ». [انظر: ٣٥٠٤ - مسلم: ٢٥٢٠ - فتح: ٦/ ٥٤٢]\n\n٣٥١٣ - حَدَّثَنِي مُحَمَّدُ بْنُ غُرَيْرٍ الزُّهْرِيُّ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَالِحٍ، حَدَّثَنَا نَافِعٌ، أَنَّ عَبْدَ اللهِ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ عَلَى المِنْبَرِ: «غِفَارُ غَفَرَ اللهُ لَهَا، وَأَسْلَمُ سَالَمَهَا اللهُ، وَعُصَيَّةُ عَصَتِ اللهَ وَرَسُولَهُ». [مسلم: ٢٥١٨ - فتح: ٦/ ٥٤٢]\n\n٣٥١٤ - حَدَّثَنِى مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَسْلَمُ سَالَمَهَا اللهُ، وَغِفَارُ غَفَرَ اللهُ لَهَا». [مسلم: ٢٥١٥ - فتح: ٦/ ٥٤٢]\n\n٣٥١٥ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ. حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، عَنْ سُفْيَانَ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ قَالَ النَّبِيُّ - ﷺ -: «أَرَأَيْتُمْ إِنْ كَانَ جُهَيْنَةُ وَمُزَيْنَةُ وَأَسْلَمُ وَغِفَارُ خَيْرًا مِنْ بَنِي تَمِيمٍ وَبَنِى أَسَدٍ، وَمِنْ بَنِي عَبْدِ اللهِ بْنِ غَطَفَانَ وَمِنْ بَنِى عَامِرِ بْنِ صَعْصَعَةَ؟». فَقَالَ رَجُلٌ: خَابُوا وَخَسِرُوا. فَقَالَ: «هُمْ خَيْرٌ مِنْ بَنِي تَمِيمٍ وَمِنْ بَنِي أَسَدٍ، وَمِنْ بَنِي عَبْدِ اللهِ بْنِ غَطَفَانَ، وَمِنْ بَنِي عَامِرِ بْنِ صَعْصَعَةَ». [٣٥١٦، ٦٦٣٥ - مسلم: ٢٥٢٢ - فتح: ٦/ ٥٤٢]\n\n٣٥١٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ أَبِي يَعْقُوبَ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، أَنَّ الأَقْرَعَ بْنَ حَابِسٍ قَالَ لِلنَّبِيِّ - ﷺ -: إِنَّمَا بَايَعَكَ سُرَّاقُ الْحَجِيجِ مِنْ أَسْلَمَ وَغِفَارَ وَمُزَيْنَةَ -وَأَحْسِبُهُ: وَجُهَيْنَةَ","vol":"20","page":60},{"text":"ابْنُ أَبِى يَعْقُوبَ. شَكَّ- قَالَ النَّبِيُّ - ﷺ -: «أَرَأَيْتَ إِنْ كَانَ أَسْلَمُ وَغِفَارُ وَمُزَيْنَةُ - وَأَحْسِبُهُ: وَجُهَيْنَةُ- خَيْرًا مِنْ بَنِي تَمِيمٍ وَبَنِي عَامِرٍ وَأَسَدٍ وَغَطَفَانَ، خَابُوا وَخَسِرُوا». قَالَ: نَعَمْ. قَالَ: «وَالَّذِى نَفْسِي بِيَدِهِ، إِنَّهُمْ لَخَيْرٌ مِنْهُمْ». [انظر: ٣٥١٥ - مسلم: ٢٥٢٢ - فتح: ٦/ ٥٤٢]\n\n٣٥٢٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ أَسْلَمُ وَغِفَارُ وَشَيْءٌ مِنْ مُزَيْنَةَ وَجُهَيْنَةَ -أَوْ قَالَ: شَيْءٌ مِنْ جُهَيْنَةَ أَوْ مُزَيْنَةَ- خَيْرٌ عِنْدَ اللهِ -أَوْ قَالَ يَوْمَ القِيَامَةِ- مِنْ أَسَدٍ وَتَمِيمٍ وَهَوَازِنَ وَغَطَفَانَ. [مسلم: ٢٥٢١ - فتح: ٦/ ٥٥٠]\nذكر فيه ستة أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ -: \"قُرَيْشٌ وَالأَنْصَارُ .. \" إلى آخره. سلف في مناقب قريش قريبًا.\nالحديث الثاني:\nحديث نافع عن عبد الله - ﵁ -: \"غِفَارُ غَفَرَ اللهُ لَهَا، وَأَسْلَمُ سَالَمَهَا اللهُ، وَعُصَيَّةُ عَصَتِ الله وَرَسُولَهُ\". وأخرجه مسلم أيضًا.\nالثالث:\nحديث أبي هريرة - ﵁ - أيضًا بمثله ولم يذكر عصية وأخرجه مسلم أيضًا وشيخ البخاري في (الأول) (^١) محمد بن غرير الزهري هو بضم الغين المعجمة، وهو محمد بن غرير بن الوليد بن إبراهيم بن عبد الرحمن بن عوف، سكن صفة سمرقند.\nوشيخه في الثاني (^٢) محمد. قيل: هو ابن سلام. وقيل: هو ابن\n_________\n(^١) ورد بهامش الأصل: صوابه: الثاني.\n(^٢) ورد بهامش الأصل: صوابه: الثالث.","vol":"20","page":61},{"text":"(أبي) (^١) يحيى (^٢).\nالرابع:\nحديث أبي بكرة - ﵁ - قال: قال رسول الله - ﷺ - \"أَرَأَيْتُمْ إِنْ كَانَ جُهَيْنَةُ وَمُزَيْنَةُ وَأَسْلَمُ وَغِفَارُ خَيْرًا مِنْ بَنِي تَمِيمٍ وَبَنِي أَسَدٍ، وَمِنْ بَنِي عَبْدِ اللهِ بْنِ غَطَفَانَ، وَمِنْ بَنِي عَامِرِ بْنِ صَعْصَعَةَ؟ \". فَقَالَ رَجُلٌ: خَابُوا وَخَسِرُوا.\nفَقَالَ: \"هُمْ خَيْرٌ مِنْ بَنِي تَمِيمٍ، وَمِنْ بَنِي أَسَدٍ، وَمِنْ بَنِي عَبْدِ اللهِ بْنِ غَطَفَانَ، وَمِنْ بَنِي عَامِرِ بْنِ صَعْصَعَةَ\".\nالخامس:\nحديث محمد بن أبي يعقوب -وهو محمد بن عبد الله بن أبي يَعْقُوبَ الضبي البصري- قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، أَنَّ الأَقْرَعَ بْنَ حَابِسٍ قَالَ لِلنَّبِيِّ - ﷺ -: إِنَّمَا بَايَعَكَ سُرَّاقُ الحَجِيجِ مِنْ أَسْلَمَ وَغِفَارَ وَمُزَيْنَةَ -وَأَحْسِبُهُ: وَجُهَيْنَةَ ابن أَبِي يَعْقُوبَ. شَكَّ- قَالَ النَّبِيُّ - ﷺ -: \"أَرَأَيْتَ إِنْ كَانَ أَسْلَمُ وَغِفَارُ وَمُزَيْنَةُ -وَأَحْسِبُهُ: وَجُهَيْنَةُ- خَيْرًا مِنْ بَنِي تَمِيمٍ وَبَنِي عَامِرٍ وَأَسَدٍ وَغَطَفَانَ، خَابُوا وَخَسِرُوا\". قَالَ: نَعَمْ. قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُمْ لَخَيْرٌ مِنْهُمْ\".\n_________\n(^١) ورد بهامش الأصل: حذف أبي هو الصواب.\n(^٢) ورد بهامش الأصل ما نصه: هو محمد بن يحيى الذهلي، وأنا أبو علي الغساني فقال بعد أن ذكر أبوابًا ذكر فيها البخاري محمد بن يحيى عن عبد الوهاب، فقال: نسبه ابن السكن في بعضها ابن سلام، وقد صرح البخاري باسمه في الأضاحي وغير موضع، فقال: حدثنا ابن سلام، ثنا عبد الوهاب. قال: وذكر أبو نصر أن البخاري يروي في \"التاريخ\" عن محمد بن سلام، وبندار محمد بن بشار، وأبي موسى محمد بن المثنى، ومحمد بن عبد الله بن يوسف عن عبد الوهاب الثقفي انتهى.","vol":"20","page":62},{"text":"ويأتي في النذور، ومسلم في الفضائل، والترمذي في المناقب (^١)، وقال: حسن صحيح.\nالسادس:\nحديث أبي هريرة - ﵁ - موقوفًا أسلم وغفار، وقد سلف الكلام على ذلك، وهذا الموقوف (^٢) أخرجه مسلم من حديث إسماعيل ابن علية، عن أيوب، عن محمد، عن أبي هريرة مرفوعًا.\nودعاؤه لأسلم وغفار قيل: لأن دخولهما في الإسلام كان سلمًا من غير حرب، وكانت غفار تزن (^٣) بسرقة الحاج، فأحب - ﷺ - أن يمحو عنهم تلك السبة وأن يعلم أن ما قد سلف مغفور لهم، وأما عصية فهم الذين قتلوا القراء ببئر معونة (^٤)، وقيل: إنما ذكر أسلم وغفار ومن ذكر معهم لسابقتهم في الإسلام، وما كان فيهم من رقة القلوب ومكارم الأخلاق، والقوم الذين فضلوا عليهم لم يكونوا كذلك؛ لأنهم كانوا أهلًا له، وقد أريد بهذا أكثر القوم، وكان أسد خزيمة حلفاء بني أمية وشهد منهم بدرًا\n_________\n(^١) برقم (٣٩٥٢).\n(^٢) ورد في هامش الأصل: قوله: (الموقوف) فيه نظر وقد قدمت على الهامش فيها أنه ليس بموقوف، وأنه مرفوع، وممن نص عليه الخطيب البغدادي فيما إذا قال بعض أهل البصرة عن محمد -وهو ابن سيرين- عن أبي هريرة قال: قال: ولم يذكره - ﵇ - أنه يكون مرفوعًا. والله أعلم.\n(^٣) أي: تُتَّهم، ومنه قول حضرمي بن عامر:\nإن كنت أزننتني بها كذبًا … جَزْءٌ فلاقيتَ مثلها عجَلًا\nوقول حسان - ﵁ -:\nحصان رزان ما تزن بريبة\nانظر: \"لسان العرب\" ٣/ ١٨٧٥ مادة (زنن).\n(^٤) تقدمت القصة برقم (٣٠٤٥) كتاب: الجهاد، باب: هل يستأسر، وتأتي برقم (٤٠٨٦) كتاب: أحاديث الأنبياء، باب: غزوة الرجيع.","vol":"20","page":63},{"text":"سبعة عشر رجلًا وقتل عبد الله بن جحش يوم أحد وهو ابن أميمة عمة رسول الله، وأخته زينب بنت جحش التي زوَّجها الله رُسولَه بعد زيد.\nفصل:\nتميم هو (ابن مرَّ) (^١) بن أد بن طابخة بن إلياس بن مضر (^٢)، مشتق -كما قال ابن دريد- من الشدة والصلابة (^٣). وقال المفجع في \"منقذه\": يربوع وتميم بطنان في عذرة.\nقال النابغة ليزيد بن الصعق:\nجَمِّعْ مِحَاشَكَ يا يزيد فإنَّنِي … أَعْدَدْتُ يَرْبُوعًا لَكُمْ وَتَمِيْمًا (^٤)\nقال الشيخ أبو بكر عاصم في \"شرح الأشعار الستة\" (^٥): لم يرد النابغة تميم بن مر، وإنما أراد تميمة بن (شبة) (^٦) بن عذرة بن سعد (^٧)، فرخم في غير النداء.\nوكذا قال الجاحظ في \"حيوانه\": يريد تميمة فحذف الهاء (^٨). وعند الكلبي تميم بن حنبة بغير هاء في تميم، وكذا ذكره البلاذري ومن تبعه.\n_________\n(^١) من (ص ١).\n(^٢) \"نسب قريش\" ص ٢٧٥، \"جمهرة أنساب العرب\" ص ١٩٨.\n(^٣) \"الاشتقاق\" ص ٢٠١.\n(^٤) \"شرح ديوان النابغة\" ص ٧٥، \"الحيوان\" ٤/ ٤٧٢، \"المعاني الكبير\" ١/ ١٢٤.\n(^٥) عن الكتاب انظر: \"فهرسة ابن خير\" ص ٣٨٨. وأبو بكر هو عاصم بن أيوب البطليوسي (ت ٤٩٤).\n(^٦) في \"جمهرة أنساب العرب\" لابن حزم ص ٤٤٧: (ضِنَّة بن سعد هُذَيم)، وانظر: \"الإكمال\" لابن ماكولا ٥/ ٢١٥.\n(^٧) \"شرح ديوان النابغة\" ص ٧٠.\n(^٨) \"الحيوان\" ٤/ ٤٧٢.","vol":"20","page":64},{"text":"<span data-type='title' id=toc-2337>٧ - باب ذِكْرِ قَحْطَانَ</span>\n٣٥١٧ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الغَيْثِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ رَجُلٌ مِنْ قَحْطَانَ يَسُوقُ النَّاسَ بِعَصَاهُ». [٧١١٧ - مسلم: ٢٩١٠ - فتح: ٦/ ٥٤٥]\nذكر من حديث أبي الغيث -واسمه سالم مولى عبد الله بن مطيع العدوي- عَنْ أَبِي هُرَيْرَةَ - ﵁ -، قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ رَجُلٌ مِنْ قَحْطَانَ يَسُوقُ النَّاسَ بِعَصَاهُ\".\nوقد سلف في حديث عبد الله بن عمرو الذي أنكره معاوية (^١).\nوقوله: (\"بعصاه\") على المبالغة وأنه يعطى النصر، وسيأتي في الفتن، وأخرجه مسلم أيضًا.\n_________\n(^١) تقدم قريبًا برقم (٣٥٠٠) باب: مناقب قريش.","vol":"20","page":65},{"text":"<span data-type='title' id=toc-2338>٨ - باب مَا يُنْهَى مِنْ (دَعْوَةِ) (^١) الجَاهِلِيَّةِ</span>\n٣٥١٨ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا مَخْلَدُ بْنُ يَزِيدَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، أَنَّهُ سَمِعَ جَابِرًا - ﵁ - يَقُولُ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ -، وَقَدْ ثَابَ مَعَهُ نَاسٌ مِنَ الْمُهَاجِرِينَ حَتَّى كَثُرُوا، وَكَانَ مِنَ المُهَاجِرِينَ رَجُلٌ لَعَّابٌ فَكَسَعَ أَنْصَارِيًّا، فَغَضِبَ الأَنْصَارِيُّ غَضَبًا شَدِيدًا، حَتَّى تَدَاعَوْا، وَقَالَ الأَنْصَارِيُّ: يَا لَلأَنْصَارِ. وَقَالَ المُهَاجِرِيُّ: يَا لَلْمُهَاجِرِينَ. فَخَرَجَ النَّبِيُّ - ﷺ - فَقَالَ: «مَا بَالُ دَعْوَى أَهْلِ الجَاهِلِيَّةِ؟». ثُمَّ قَالَ: «مَا شَأْنُهُمْ؟». فَأُخْبِرَ بِكَسْعَةِ المُهَاجِرِيِّ الأَنْصَارِيَّ. قَالَ: فَقَالَ النَّبِيُّ - ﷺ -: «دَعُوهَا فَإِنَّهَا خَبِيثَةٌ». وَقَالَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ: أَقَدْ تَدَاعَوْا عَلَيْنَا؟ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. فَقَالَ عُمَرُ: أَلَا نَقْتُلُ يَا رَسُولَ اللهِ هَذَا الخَبِيثَ؟ لِعَبْدِ اللهِ، فَقَالَ النَّبِيُّ - ﷺ -: «لَا يَتَحَدَّثُ النَّاسُ أَنَّهُ كَانَ يَقْتُلُ أَصْحَابَهُ». [٤٩٠٥، ٤٩٠٧ - مسلم: ٢٥٨٤ - فتح: ٦/ ٥٤٦]\n\n٣٥١٩ - حَدَّثَنِي ثَابِتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nوَعَنْ سُفْيَانَ، عَنْ زُبَيْدٍ، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَيْسَ مِنَّا مَنْ ضَرَبَ الخُدُودَ، وَشَقَّ الجُيُوبَ، وَدَعَا بِدَعْوَى الجَاهِلِيَّةِ». [انظر: ١٢٩٤ - مسلم: ١٠٣ - فتح: ٦/ ٥٤٦]\nحَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا مَخْلَدُ بْنُ يَزِيدَ، أَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، أَنَّهُ سَمِعَ جَابِرًا يَقُولُ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ -، وَقَدْ ثَابَ مَعَهُ نَاسٌ مِنَ الْمُهَاجِرِينَ حَتَّى كَثُرُوا، وَكَانَ مِنَ المُهَاجِرِينَ رَجُلٌ لَعَّابٌ فَكَسَعَ أَنْصَارِيًّا، فَغَضِبَ الأَنْصَارِيُّ غَضَبًا شَدِيدًا، حَتَّى تَدَاعَوْا، وَقَالَ الأَنْصَارِيُّ: يَا لَلأَنْصَارِ. وَقَالَ المُهَاجِرِيُّ: يَا لَلْمُهَاجِرِينَ. فَخَرَجَ النَّبِيُّ - ﷺ - فَقَالَ: «مَا بَالُ دَعْوَى أَهْلِ الجَاهِلِيَّةِ؟». ثُمَّ قَالَ: «مَا شَأْنُهُمْ؟». فَأُخْبِرَ بِكَسْعَةِ\n_________\n(^١) كذا في الأصل وفي حاشيتها: نسخة: دعوة. وفي (ص ١): دعوة.","vol":"20","page":66},{"text":"المُهَاجِرِيِّ الأَنْصَارِيَّ. قَالَ: فَقَالَ النَّبِيُّ - ﷺ -: «دَعُوهَا فَإِنَّهَا خَبِيثَةٌ». وَقَالَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ: أَقَدْ تَدَاعَوْا عَلَيْنَا؟ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. فَقَالَ عُمَرُ: أَلَا نَقْتُلُ يَا رَسُولَ اللهِ هَذَا الخَبِيثَ؟ لِعَبْدِ اللهِ، فَقَالَ النَّبِيُّ - ﷺ -: «لَا يَتَحَدَّثُ النَّاسُ أَنَّهُ كَانَ يَقْتُلُ أَصْحَابَهُ».\nالشرح:\nيأتي أيضًا في التفسير وأخرجه مسلم والترمذي والنسائي (^١)، ومحمد شيخ البخاري هو ابن سلام فيما قيل (^٢)، وبه جزم الدمياطي، وعند مسلم: قال سفيان: يرون أن هذِه الغزوة غزوة بني المصطلق وهي غزوة المريسيع.\nإذا تقرر ذلك؛ فالكلام عليه من وجوه:\nأحدها:\n(ثاب) قال الداودي: معناه: خرج. والذي ذكره أهل اللغة أن ثاب يثوب إذا رجع. ومعنى (لعاب): يعلب بالحراب والدرق؛ لما فيه من القوة على التدرب بالحرب.\nوقوله: (فكسع أنصاريًّا): أي ضرب دبره قاله الهروي (^٣)، وقال ابن فارس: الكسع بالتخفيف أن تضرب بيدك على دبر شيء أو برجلك (^٤)، وقيل: بقدمك. وقيل: بصدرها، وقال الداودي: كسع ضرب، وقيل: هو ضربك بالسيف على مؤخره، وفي \"الموعب\" كسعته بما ساءه إذا تكلم فرميته على إثر قوله بكلمة تسوؤه بها.\n_________\n(^١) الترمذي (٣٣١٥)، والنسائي في \"الكبرى\" ٥/ ٢٧١ (٨٨٦٣).\n(^٢) جزم به أيضًا المزي في \"تهذيب الكمال\" ٢٧/ ٣٤٤ (٣ - ٥٨٤) ترجمة مخلد بن يزيد.\n(^٣) كما في \"النهاية في غريب الحديث\" ٤/ ١٧٣.\n(^٤) \"مجمل اللغة\" ٢/ ٧٨٤ مادة: (كسع). وانظر: \"مقاييس اللغة\" ٥/ ١٧٧.","vol":"20","page":67},{"text":"ثانيها:\nمعنى (تداعوا): استعانوا بالقبائل يستنصرون بهم في ذلك.\nوالدعوى: الانتماء، وكان أهل الجاهلية ينتمون بالاستعانة إلى الآباء، ولا تكاد أكثر هذِه الأمة تنزع عن التداعي بالأنساب ويطعن بعضهم على بعض.\nوقوله: (يال الأنصار) كذا هو في معظم نسخ البخاري بلام مفصولة في الموضعين، وفي بعضها بوصلها، وفي بعضها (يا آل) بهمزة ثم لام مفصولة (^١)، واللام مفتوحة في الجميع وهي لام الاستغاثة (^٢).\nوالصحيح -كما قال النووي- بلام موصولة، ومعناه أدعو المهاجرين وأستغيث بهم (^٣).\nوقوله: (\"ما بال دعوى أهل الجاهلية؟ \") يقول: لا تداعوا بالقبائل ولا بالأحرار، وتداعوا بدعوة واحدة بالإسلام.\nوقوله: (\"فإنها خبيثة\")، وفي رواية: \"منتنة\" أي قبيحة منكرة كريهة مؤذية؛ لأنها تثير الغضب على غير الحق والتقاتل على الباطل، وتؤدي إلى النار، كما جاء في الحديث الآخر: \"من دعا بدعوى الجاهلية فليس منا وليتبوأ مقعده من النار\" وتسميتها دعوى الجاهلية لأنها كانت من شعارهم كما سلف، وكانت تأخذ حقها بالعصبية، فجاء الإسلام\n_________\n(^١) كتابتها بلام مفصولة، هي رواية أبي ذر الهروي، وبوصلها للباقيين المعتمد روايتهم في \"النسخة اليونينية\" ٤/ ١٨٣ ولم نعثر على نسخ فيها (يا آل).\n(^٢) عن (الاستغاثة) انظر: \"شرح ألفية ابن مالك\" لابن الناظم ص ٥٨٧، \"أوضح المسالك\" ص ٢٠٦، \"ضياء السالك إلى أوضح المسالك\" ٣/ ٢٧٧، \"همع الهوامع\" ٣/ ٧١.\n(^٣) \"شرح مسلم\" ١٦/ ١٣٧.","vol":"20","page":68},{"text":"بإبطال ذلك، وفصل القضايا بالأحكام الشرعية، إذا تعدى الإنسان على آخر حكم الحاكم بينهما وألزم كلا ما لزمه. ويتوجه للفقهاء في قوله: \"من دعا بدعوى الجاهلية\" بثلاثة أقوال -كما قال السهيلي:\nأحدها: يجلد من استجاب لها بالسلاح خمسين سوطًا، اقتداء بأبي موسى الأشعري في جلده النابغة الجعدي خمسين سوطًا حين سمع: يال عامر، قال أبو الفرج الأصبهاني: وأخذ عصاه وجاء معينًا.\nثانيها: يجلد دون عشرة أسواط لنهيه - ﷺ - أن يجلد أحد فوق عشرة أسواط (^١).\nثالثها: يوكل إلى اجتهاد الإمام على حسب ما يراه من سد الذريعة، وإغلاق باب الشر، إما بالوعيد، وإما بالسجن، وإما بالجلد.\nفإن قلت: لم يُعاقبهما الشارع حين دعوا بها؟\nقلت: قد قال: (\"دعوها فإنها خبيثة أو منتنة\") فقد أكد النهي، فمن عاد إليها بعد هذا (النهي) (^٢) وجب أن يؤدب حتى يشم نتنها -كما فعل أبو موسى بالنابغة- إذ لا معنى لنتنها إلا سوء العاقبة، والعقوبة عليها (^٣).\nثالثها:\nعبد الله بن أُبَيٍّ، أكبر المنافقين، وهو الذي قال: لا تنفقوا على من عند رسول الله حتى ينفضوا، وكان زيد بن أرقم سمعه فبلغها عنه، فأنكر واحتج عنه أصحابه، وقالوا: لعل الغلام أوهم ففشيت المقالة في زيد فأنزل الله تصديقه، فمشى إليه النبي - ﷺ - بذلك ليقر به وفرحا بما قال.\n_________\n(^١) نهيه - ﷺ - يأتي برقم (٦٨٤٨) كتاب: الحدود، باب: كم التعزير والأدب.\n(^٢) في الأصل: الخبر، والمثبت من (ص ١).\n(^٣) \"الروض الأنف\" ٤/ ١٧ - ١٨.","vol":"20","page":69},{"text":"وعبد الله هو الذي تولى كبره في عائشة - ﵂ -.\nرابعها:\nإنما منع (عمر) (^١) أن يقتل عبد الله بن أبي؛ لئلا يتحدث الناس أن محمدًا يقتل أصحابه كما ذكره فيه، وفيه سياسة للدين؛ لأنه يقال لمن يريد أن يسلم: لا تغرر بنفسك لئلا يدعى عليك كفر الباطن، وفيه النظر للعامة على الخاصة.\nتنبيه:\nمما ورد في النهى عن الافتخار ما أخرجه الترمذي محسنًا من حديث أبي هريرة - ﵁ - مرفوعًا: \"لينتهين أقوام أن يفتخروا بآبائهم الذين ماتوا إنما هم جمر جهنم أو ليكونن أهون على الله من الجعل الذي يدهده الخراء بأنفه، إن الله قد أذهب عنكم عبية الجاهلية وفخرها بالآباء، إنما هو مؤمن تقي، أو فاجر شقي، الناس كلهم بنو آدم وآدم خلق من تراب\" (^٢).\nخامسها:\nقول سفيان: (يرون أن هذِه الغزوة غزوة بني المصطلق وهي غزوة المريسيع)، يخالفه ما رواه أبو داود والنسائي أنه كان في غزوة تبوك (^٣)،\n_________\n(^١) من (ص ١).\n(^٢) الترمذي (٣٩٥٥)، وأحمد ٢/ ٣٦١، وصححه الألباني في \"صحيح الجامع\" (٥٤٨٢).\n(^٣) لم أعثر عليه في أبي داود والنسائي، ووقفت على \"سنن الترمذي\" (٣٣١٤) فوجدت ذلك من حديث محمد بن كعب القرظي عن زيد بن أرقم - ﵁ - قال الترمذي: حسن صحيح، وفيه: أن زيد بن أرقم حدَّث أن عبد الله بن أبي قال في غزوة تبوك. فذكره. وقد ذكر ابن كثير في \"تفسيره\" ١٤/ ٨ هذِه القصة من كتاب =","vol":"20","page":70},{"text":"ويؤيد الأول كثرة المسلمين في غزوة تبوك، فكأن ابن أبي لا يستطيع أن يقول ما قال.\nوغزوة المصطلق يأتي عند البخاري أنها كانت في سنة أربع عند ابن عقبة، وست عند ابن إسحاق (^١)، وعند الواقدي سنة خمس (^٢).\nوقال السدي -فيما حكاه أبو العباس الضرير في \"مقامات التنزيل\"-: غزا - ﷺ - بني المصطلق من خزاعة، وكان مع عمر بن الخطاب أجير له من بني غفار يقال له: جعال، وكان مع جعال فرس له يقوده فحوض لعمر حوضًا، فبينا هو قائم على الحوض إذ أقبل رجل من الأنصار يقال له: وبرة بن سنان الجهني -وسماه أبو عمر سنان بن (تيم) (^٣) وكان حليفًا لابن أبي- فقاتله فتداعيا بقبائلهما.\nوفي \"الأسباب\" للواحدي: الغفاري اسمه جهجاه بن [سعيد بن] (^٤)\n_________\n= ابن أبي حاتم بإسناده عن سعيد بن جبير مرسلًا .. فذكره بنحوه. ثم قال -﵀-: وهذا إسناد صحيح إلى سعيد بن جبير، وقوله: إن ذلك كان في غزوة تبوك. فيه نظر، ليس بجيد، فإن عبد الله بن أبي ابن سلول لم يكن ممن خرج في غزوة تبوك بل رجع بطائفة من الجيش، وإنما المشهور عند أصحاب المغازي والسير أن ذلك كان في غزوة المريسيع وهي غزوة بني المصطلق.\n(^١) قبل رقم (٤١٣٨) كتاب: المغازي، باب: غزوة بني المصطلق.\n(^٢) \"المغازي\" ١/ ٤٠٤.\n(^٣) في الأصل: تميم، وفي \"الاستيعاب\" ٢/ ٢١٦ ترجمة (١٠٧٢) سنان بن تيم، وكذا هو في \"الإصابة\" ٢/ ٨٢ (٣٤٩٥).\n(^٤) في \"أسباب النزول\" ص ٤٥١ جهجاه بن سعيد. وفي (س) جهجاه بن سعد. وبعد مراجعة \"الاستيعاب\" ١/ ٣٣٣ (٣٦٠) وجدت في ترجمته أنه يقال له: جهجاه بن سعيد بن سعد بن حرام بن غفار. اهـ فلعله سقط من \"أسباب النزول\" بن سعد، وسقط من الأصل بن سعيد هذا هو الوجه الأول لذلك.\nوهناك وجه ثان: أنه المصنف عزاه هنا إلى جده على عادة العرب في ذلك. =","vol":"20","page":71},{"text":"سعد، والأنصاري اسمه سنان، فلما تداعيا أعان جهجاهًا رجل من المهاجرين، يقال له: جُعال بعين مهملة (^١).\nقال ابن الأثير: ومن قالها بالفاء فقد صحف (^٢).\nوذكر البخاري في الباب أيضًا حديث عبد الله عن النبي - ﷺ -: \"ليس منَّا من ضرب الخدود .. \" الحديث سلف في الجنائز.\nو(سفيان) فيه هو الثوري، و(إبراهيم) هو النخعي، أي: ليس عمله من عملنا، وهذا من النياحة، وما كان ينجو منها امرأة إلا القليل، بايع رسول الله النساء على ذلك فما وفى منهن غير خمس (^٣).\n_________\n= ووجه ثالث: أن كلمة (سعد) التي في النسخة الأصل محرفة عن (سعيد) التي هي في \"أسباب النزول\"، و\"الاستيعاب\". والوجه الأول أولى -والله أعلم- للجمع بين الترجمة وما في النسخة الأصل.\n(^١) \"أسباب النزول\" ص ٤٥١.\n(^٢) \"أسد الغابة\" ١/ ٣٣٨.\n(^٣) في هامش الأصل: هذا فيمن بايع مع أم عطية وليس المراد أن نساء المسلمات لم يف منهن غير خمس، كذا ذكره والله أعلم.","vol":"20","page":72},{"text":"<span data-type='title' id=toc-2339>٩ - باب قِصَّةُ خُزَاعَةَ</span>\n٣٥٢٠ - حَدَّثَنِى إِسْحَاقُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، أَخْبَرَنَا إِسْرَائِيلُ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «عَمْرُو بْنُ لُحَيِّ بْنِ قَمَعَةَ بْنِ خِنْدِفَ أَبُو خُزَاعَةَ». [فتح: ٦/ ٥٤٧]\n\n٣٥٢١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ قَالَ: البَحِيرَةُ: الَّتِى يُمْنَعُ دَرُّهَا لِلطَّوَاغِيتِ وَلَا يَحْلُبُهَا أَحَدٌ مِنَ النَّاسِ، وَالسَّائِبَةُ الَّتِي: كَانُوا يُسَيِّبُونَهَا لآلِهَتِهِمْ، فَلَا يُحْمَلُ عَلَيْهَا شَيْءٌ. قَالَ: وَقَالَ أَبُو هُرَيْرَةَ: قَالَ النَّبِيُّ - ﷺ -: «رَأَيْتُ عَمْرَو بْنَ عَامِرِ بْنِ لُحَيٍّ الخُزَاعِيَّ يَجُرُّ قُصْبَهُ فِي النَّارِ، وَكَانَ أَوَّلَ مَنْ سَيَّبَ السَّوَائِبَ». [٤٦٢٣ - مسلم: ٢٨٥٦ - فتح: ٦/ ٥٤٧]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"عَمْرُو بْنُ لُحَيِّ بْنِ قَمَعَةَ بْنِ خِنْدِفَ أَبُو خُزَاعَةَ\".\nوحديث سَعِيد بْنِ المُسَيِّبِ قَالَ: البَحِيرَةُ: التِي يُمْنَعُ دَرُّهَا لِلطَّوَاغِيتِ، وَلَا يَحْلُبُهَا أَحَدٌ مِنَ النَّاسِ، وَالسَّائِبَةُ التِي: كَانُوا يُسَيِّبُونَهَا لآلِهَتِهِمْ، فَلَا يُحْمَلُ عَلَيْهَا شَيْءٌ. وَقَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"رَأَيْتُ عَمْرَو بْنَ عَامِرِ الخُزَاعِيِّ يَجُرُّ قُصْبَهُ فِي النَّارِ، وَكانَ أَوَّلَ مَنْ سَيَّبَ السَّوَائِبَ\".\nالشرح:\nقال الزبير: وخزاعة تقول: كعب بن عمرو بن ربيعة بن حارثة بن عمرو بن عامر من غسان، ويأبون هذا النسب، والله أعلم إن كان رسول الله - ﷺ - قال ما روي، فرسول الله - ﷺ - أعلم، وما قال فهو الحق. وقيل لهم: خزاعة؛ لأنهم تخزعوا من بني مازن بن الأزد في إقبالهم معهم أيام سيل العرم لما صاروا إلى الحجاز فافترقوا فصار قوم إلى عمان وآخرون إلى الشام.","vol":"20","page":73},{"text":"قال حسان بن ثابت - ﵁ -:\nفلما قَطَعنَا بَطنَ مَرِّ تَخَزَّعَت … خَزاعَةُ مِنَّا فِي جُمُوعٍ كَرَاكرِ (^١)\nوانخزعت أيضًا بنو أفصى (^٢) بن حارثة بن عمرو، وأفصى هو عم عمرو بن لحي. وقال الكلبي: إنما سموا خزاعة لأن بني مازن بن الأزد لما تفرقت الأزد باليمن نزل بنو مازن على ماء عند زبيد يقال له: غسان، فمن شرب منه فهو غساني، وأقبل بنو عمرو بن لحي فانخزعوا من قومهم فنزلوا ثم أقبل بنو أسلم ومالك وملكان بنو (أفصى) (^٣) بن حارثة فانخزعوا أيضًا فسموا خزاعة، وتفرق سائر الأزد، وأول من سماهم هذا الاسم جذع بن سنان الذي يقال فيه: خذ من جذع ما أعطاك (^٤) وذلك أنه لما رآهم قد تفرقوا قال: أيها الناس، إن كنتم كلما أعجبتكم بلدة أقامت منكم طائفة، كما انخزعت خزاعتكم هذِه، أوشكتم أن يأكلكم أقل حي وأذل قبيل.\nوقال صاحب \"الموعب\": خزاعة اسمه عمرو بن لحي، ولحي اسمه ربيعة، سمي خزاعة لأنه انخزع فلم يتبع عمرو بن عامر حين ظعن عن اليمن بولده، وسمي عمرو مزيقيا؛ لأنه مزق الأزد في البلاد، وقيل: لأنه كان يمزق كل يوم حلة. وفي \"حلى العلى\" لعبد الدائم القيرواني: مزيقيا اسمه عمرو بن عامر لحي.\nوقال ابن هشام في \"تيجانه\": انخزعت خزاعة في أيام ثعلبة العنقاء بن عمرو بعد وفاة عمرو.\n_________\n(^١) \"ديوانه\" ص ٣٦٨، هبطنا بدل: قطعنا، وحلول بدل: جموع.\n(^٢) في الأصل: (فصى) غير منقوطة، والتصويب من \"الاشتقاق\" ص ٤٧٧.\n(^٣) في الأصل: قصي.\n(^٤) \"جمهرة الأمثال\" ١/ ٤٢١، \"مجمع الأمثال\" ١/ ٢٤١.","vol":"20","page":74},{"text":"وهذا كما قال الرشاطي مذهب من يرى أن خزاعة من اليمن.\nوأما من يراها من مضر يقول: هو عمرو بن لحي بن قمعة، واحتج بحديث الباب وأورده بلفظ: \"رأيت عمرو بن لحي بن قمعة بن خندف يجر قصبه في النار\".\nوروى ابن إسحاق عن محمد بن إبراهيم التيمي أن أبا صالح السمان حدثه أنه سمع أبا هريرة - ﵁ -: سمعت رسول الله يقول لأكثم: \"رأيت عمرو بن لحي يجر قصبه في النار إنه أول من غير دين إسماعيل فنصب الأوثان وسيب السائبة وبحر البحيرة ووصل الوصيلة وحمى الحامي\".\nقال: وحدثني عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن أبيه، قال: حدثت أن رسول الله - ﷺ - قال: \"رأيت عمرو بن لحي يجر قصبه في النار، فسألته عمن بيني وبينه من الناس، فقال: هلكوا\". وحدثني بعض أهل العلم أن عمرو بن لحي خرج من مكة إلى الشام، فلما قدم مآب من أرض البلقاء وبها يومئذ العماليق، فرآهم يعبدون الأصنام فقال لهم: ما هذِه الأصنام التي أراكم تعبدون؟ قالوا له: هذِه نعبدها ونستمطرها فتمطرنا ونستنصرها فتنصرنا، فقال لهم: أفلا تعطوني منها صنمًا فأسير به إلا أرض العرب فيعبدونه؟ فأعطوه صنمًا يقال له: هبل، فقدم به مكة فنصبه وأمر الناس بعبادته وتعظيمه.\nقال ابن إسحاق: ويزعمون أن أول ما كانت عبادة الحجارة في (بني) (^١) إسماعيل، أنه كان لا يظعن من مكة ظاعن منهم حين ضاقت\n_________\n(^١) في الأصل: زمن، وهو تحريف، ولا يستقيم السياق به. والمثبت من \"السيرة لابن هشام \".","vol":"20","page":75},{"text":"عليهم والتمسوا الفسح في البلاد إلا حمل معه حجرًا من حجارة الحرم تعظيمًا للحرم فحيثما نزلوا وضعوه، فطافوا به كطوافهم بالكعبة حتى (تنسخ) (^١) ذلك بهم إلى أن كانوا يعبدون ما استحسنوا من الحجارة وأعجبتهم، حتى خلف الخلوف ونسوا ما كانوا عليه، واستبدلوا بدين إبراهيم وإسماعيل غيره، فعبدوا الأوثان، وصاروا إلا ما كانت عليه الأمم قبلهم من الضلال، وفيهم على ذلك بقايا من عهد إبراهيم يتمسكون بها من تعظيم البيت والطواف به والحج (والعمرة) (^٢) وشبه ذلك (^٣).\nوروى ابن منده من حديث محمد بن إبراهيم التيمي، عن أبي صالح، عن أبي هريرة - ﵁ -: سمعت رسول الله - ﷺ - يقول لأكثم بن أبي الجون الخزاعي: \"يا أكثم رأيت عمرو بن لحي بن قمعة بن خندف يجر قصبه في النار فما رأيت أشبه برجل منك به، ولا منه بك\"، فقال أكثم: عسى يضر بي شبهه! فقال ﷺ: \"لا، إنك مؤمن وهو كافر، إنه كان أول من غير دين إسماعيل، وبحر البحيرة، وسيب السوائب، وحمى الحامي\" رواه يونس ومحمد بن سلمة وغيرهما عن ابن إسحاق عن محمد التيمي (^٤).\nوقال ابن سعد: أكثم بن أبي الجون عبد العزى ابن منقذ بن ربيعة بن أصرم بن ضَبِيس (^٥) بن حرام بن (حُبْشِيَّة) (^٦) بن كعب بن عمرو بن لحي،\n_________\n(^١) في \"سيرة ابن هشام\" سلخ.\n(^٢) من (ص ١).\n(^٣) \"سيرة ابن هشام\" ١/ ٨١ - ٨٢.\n(^٤) رواية محمد بن مسلمة عند ابن أبي عاصم في \"أوائله\" (٨١).\n(^٥) فَعِيل من قولهم: رجل ضَبِيس، إذا كان سيئ الخُلق \"الاشتقاق\" ص (٢٧٩).\n(^٦) في الأصل: حبشة، والتصويب من \"الاشتقاق\" ص (٢٧٦)، وحُبْشِيَّة: ضَرْب من النمل الكبار. والاسم على الصواب في \"جمهرة أنساب العرب\" ص ٢٣٧ - ٢٣٨.","vol":"20","page":76},{"text":"وهو الذي (قال له) (^١) رسول الله - ﷺ -: \"رفع لي الدجال فإذا رجل آدم جعد وأشبه من رأيت به أكثم بن أبي الجون\"، فقال أكثم: يا رسول الله هل يضرني شِبهي إياه؟ قال: \"لا، أنت مسلم وهو كافر\" (^٢). وقد سلف أن أقرب الناس شبهًا بالدجال ابن قطن، قال الزهري: رجل من خزاعة هلك في الجاهلية (^٣).\nقلت: هو عبد العزى بن قطن بن عمرو بن حبيب بن سعيد بن عائذ بن مالك بن جَذِيمة -وهو المصطلق- بن سعد بن عمرو بن لحي، أمه هالة بنت خويلد (^٤).\nوذكر الكلبي في كتاب \"الأصنام\": أن قمعة هي بنت مضاض الجرهمي (^٥)، وفي \"الجمهرة\": أم عمرو اسمها فهيرة بنت عمرو بن الحارث بن مضاض الجرهمي ومنه تفرقت خزاعة، وإنما صارت الحجابة إلى عمرو من قبل فهيرة الجرهمية كان أبوها آخر من حجب من جرهم وقد حجب عمرو.\nوفي \"تفسير مقاتل\": \"رأيت عمرو بن لحي رجلًا قصيرًا أشقر له وفرة، وهو أول من نصب الأوثان حول الكعبة وغير دين الحنيفية .. \"، الحديث. قال السهيلي: وذكر بعض أهل النسب أن عمرو بن لحي\n_________\n(^١) في الأصل: (قاله)، وفي هامشها: (لعله قال له) والتصويب منه، ومن مطبوع \"الطبقات الكبرى\" ٤/ ٢٩٢.\n(^٢) \"الطبقات الكبرى\" ٤/ ٢٩٢.\n(^٣) برقم (٣٤٤١) كتاب أحاديث الأنبياء، باب قول الله تعالى: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾.\n(^٤) قال مصعب الزبيري في \"نسب قريش\" ص ٢٣٠ - ٢٣١: أما هالة بنت خويلد فولدت أبا العاصي بن الربيع بن عبد العزى بن عبد شمس وكان يقال له الأيمن أهـ فلعل فيما ذكره المصنف هنا نظر بين.\n(^٥) \"الأصنام\" ص (٨).","vol":"20","page":77},{"text":"كان حارثة بن ثعلبة قد خلف على أمه بعد أن [آمت] (^١) من قمعة، ولحي صغير -واسمه ربيعة- فتبناه حارثة وانتسب إليه، فعلى هذا يكون النسب صحيحًا بالوجهين جميعًا إلى حارثة بالتبني وإلى قمعة بالولادة [وكذلك أسلم بن أفصى بن حارثة، فإنه أخو خزاعة، والقول فيه كالقول في خزاعة] (^٢) وقد قيل في أسلم بن أفصى: إنهم من بني أبي حارثة بن عامر (لا من بني حارثة) (^٣) فعلى هذا لا حجة في الحديث لمن نسب قحطان إلى إسماعيل، ومن حجة من نسب خزاعة إلى قمعة قول المعطل يصف قومًا من خزاعة:\nلَعَلَّكم مِن أُسْرَةٍ قَمَعِيَّةٍ … إِذَا حَضَرُوا لَا يَشْهدُونَ المُعَرَّفَا\nوقد روي أن أول من بحر البحيرة رجل من بني مدلج كانت له ناقتان فجدع آذانهما وحرم ألبانهما، قال - ﷺ -: \"رأيته في النار تخبطانه بأخفافهما وتعضانه بأفواههما\" (^٤).\nوكان عمرو بن لحي حين غلبت خزاعة على البيت، ونفت جرهم عن مكة [قد] (^٥) جعلته العرب ربًّا لا يبتدع لهم بدعة إلا اتخذوها شرعة؛ لأنه كان يطعم الناس ويكسو في الموسم، فربما نحر في الموسم عشرة آلاف بدنة وكسا عشرة آلاف حلة، حتى إنه [ليقال] (^٦) اللات الذي يلت السويق للحجيج على صخرة معروفة تسمى صخرة\n_________\n(^١) في الأصل: حملت، والتصويب من \"الروض الأنف\"، وبه يستقيم السياق.\n(^٢) تتمة من \"الروض الأنف\" لتمام الجملة؛ لأن ذكره (وقد قيل) لابد وأن يكون قبله قول مجزوم به، وهو الذي أثبتناه في الصلب. والله الموفق.\n(^٣) من (ص ١).\n(^٤) رواه ابن أبي شيبة في \"مصنفه\" ٧/ ٢٥٦ (٥٨٣٠).\n(^٥) زيادة يقتضيها السياق من \"الروض الأنف\".\n(^٦) زيادة يقتضيها السياق من \"الروض الأنف\".","vol":"20","page":78},{"text":"اللات، ويقال: إن اللات كان من ثقيف فلما مات قال لهم عمرو: إنه لم يمت ولكنه دخل في الصخرة، ثم أمرهم بعبادتها وأن يبنوا عليها بيتًا يسمى اللات. ودام أمر عمرو وأمر ولده على هذا بمكة ثلاثمائة سنة (^١).\nوذكر أبو الوليد الأزرقي في \"أخبار مكة\": أن عمرًا فقأ أعين عشرين بعيرًا، وكانوا من بلغت إبله ألفًا فقأ عين بعيرها وإذا بلغت ألفين فقأ العين الأخرى (^٢).\nقال الراجز:\nوكان شُكرُ القَومِ عِندَ المِنَنِ … كَيَّ الصَّحِيحَاتِ وفَقْءَ الأَعيُنِ\nوهو الذي زاد في التلبية: إلا شريكًا هو لك تملكه وما ملك، وذلك أن الشيطان تمثل في صورة شيخ يلبي معه فقال عمرو: لبيك لا شريك لك، فقال الشيخ: إلا شريكًا هو لك فأنكر ذلك عمرو بن لحي فقال: ما هذا؟ فقال الشيخ: تملكه وما ملك فإنه لا بأس به، فقالها عمرو فدانت بها العرب (^٣)، قال ابن إسحاق: فيوحدون بالتلبية ثم يدخلون معه أصنامهم ويجعلون ملكها بيده (^٤).\nقال مقاتل: نزلت هذِه الآية في مشركي العرب من قريش وكنانة وعامر بن صعصعة وبني مدلج والحارث وعامر بن عبد مناة وخزاعة وثقيف، وكان عمرو بن لحي أمرهم بذلك في الجاهلية.\n_________\n(^١) \"الروض الأنف\" ١/ ١٠٠ - ١٠٢.\n(^٢) \"أخبار مكة\" ١/ ١٠٠، وقد ذكره المصنف من كتاب السهيلي، ونقله السهيلي بنحو ألفاظ أبي الوليد في \"تاريخه\" فسياق أبي الوليد أتم، فراجعه.\n(^٣) \"الروض الأنف\" ١/ ١٠٢.\n(^٤) كما في \"السيرة النبوية\" لابن هشام ١/ ٨٢.","vol":"20","page":79},{"text":"فصل:\n(والسائبة): هي الأنثى من أولاد الأنعام كلها، كان الرجل يسيب لآلهته ما شاء من إبله وبقره (وغنمه ولا يسيب إلا الأنثى وظهورها وأولادها وأصوافها) (^١) وأوبارها للآلهة، وألبانها ومنافعها للرجال دون النساء قاله مقاتل.\nوقيل: هي الناقة إذا تابعت بين عشر إناثًا لم يركب ظهرها، ولم يجز وبرها، ولم يشرب لبنها إلا ضيف.\nفما نتج بعد ذلك من أنثى شق أذنها ثم خلي سبيلها مع أمها في الإبل إلى آخر ما فعل بأمها فهي البحيرة بنت السائبة (^٢). وقال ابن عباس - ﵁ -: هي (^٣) أنهم كانوا إذا نتجت الناقة خمسة أبطن فإن كان الخامس ذكرًا نحروه، وأكله الرجال والنساء جميعًا، وإن كانت أنثى شقوا أذنها (^٤).\nوتلك البحيرة لا يجز لها وبر، ولا يذكر عليها اسم الله إن ركبت ولا إن حمل عليها، وحرمت على النساء، ولبنها للرجال خاصة، فإذا ماتت اشترك الرجال والنساء في أكلها.\nوقال الثعلبي: كانوا إذا ولدوا السقب بحروا أذنه، وقالوا: اللهم إن عاش فعيي، وإن مات فذكي، فإذا مات أكلوه، وأما السائبة: فكان الرجل منهم يسيب من ماله شيئًا، فيجيء به إلى السدنة، فيدفعه\n_________\n(^١) من (ص ١).\n(^٢) هذا القول ذكره الفراء في \"معاني القرآن\" ١/ ٣٢٢، وقد ذكره البغوي في \"تفسيره\" ٣/ ١٠٧.\n(^٣) الضمير هنا يعود لزامًا على البحيرة لا السائبة: فليعلم كما يأتي.\n(^٤) ذكرها ابن كثير في \"تفسيره\" ٥/ ٣٩١.","vol":"20","page":80},{"text":"إليهم، فيعطون أبناء السبيل من ألبانها إلا النساء إلا إذا مات (^١).\nوالوَصِيلة: الشاة إذا ولدت سبعة أبطن، فإن كان السابع ذكرًا ذبحوه وأهدوه للآلهة، وإن كان أنثى استحيوها، وإن كان ذكرًا وأنثى استحيوا الذكر من أجل الأنثى، وقالوا: وصلت أخاها فلم يذبحوهما (^٢). قال مقاتل: وكانت المنفعة للرجال فقط إلا إذا وضعت ميتًا قال تعالى: ﴿وَإِنْ يَكُنْ مَيْتَةً فَهُمْ فِيهِ شُرَكَاءُ (١٣٩)﴾ (^٣) [الأنعام: ١٣٩].\n_________\n(^١) زاد ابن الجوزي في \"تفسيره\" ٢/ ٤٣٨ قولين في السائبة:\nأحدهما: أنها البعير، يسَّيب بنذر يكون على الرجل إن سلمه الله تعالى من مرض، أو بلَّغه منزلة أن يفعل كذا، قاله ابن قتيبة.\nقال الزجاج: كان الرجل إذا نذر لشيء من هذا، قال: ناقتي سائبة فكانت كالبحيرة في أن لا ينتفع بها، ولا تمنع من ماء ومرعى.\nالآخر: أنها البعير يحج عليه الحجة، فيسيَّب، ولا يستعمل شكرًا لنجحها، حكاه الماوردي عن الشافعي.\n(^٢) كذا في الأصل بالتثنية، والجادَّة أن يفرد ويذكَّر؛ لأن الذكر هو المعنيُّ عندهم بالذبح والاستحياء وذكره على الجادة البغوي في \"تفسيره\" ٣/ ١٠٨.\n(^٣) وزاد ابن الجوزي أربعة أقوال في \"تفسيره\" ٢/ ٤٣٩:\nالأول: أنها الناقة البكر تلد أول نتاجها بالأنثى، ثم تثني بالأنثى، فكانوا يستبقونها لطواغيتهم، ويدعونها الوصيلة. أي: وصلت إحداهما بالأخرى ليس بينهما ذكر، رواه الزهري عن ابن المسيب.\nالثاني: أنها الشاة تنتج عشر إناثٍ متتابعات في خمسة أبطن، فيدعونها الوصيلة، وما ولدت بعد ذلك فللذكور دون الإناث. قاله ابن إسحاق.\nالثالث: أنها الشاة تنتج سبعة أبطن، عناقين عناقين، فإذا ولدت في سابعها عناقًا وجديًا قيل: وصلت أخاها، فجرت مجرى السائبة، قاله الفراء.\nالرابع: أنها الشاة كانت إذا ولدت أنثى، فهي لهم، وإذا ولدت ذكرًا، جعلوه لآلهتهم، قاله الزجاج. في أربعة غير السابق.","vol":"20","page":81},{"text":"والحام: الفحل إذا ركب ولده وولد ولده، فبلغ ذلك عشرة أو أقل من ذلك قيل حمى ظهره، فلا يركب، ولا يحمل عليه، ولا يمنع من ماء ولا مرعى ولا ينحر أبدًا إلى أن يموت فيأكله الرجال والنساء (^١).\n_________\n(^١) فصله ابن الجوزي في \"تفسيره\" ٢/ ٤٣٩ على أقوال هي:\nالأول: أنه الفحل يظهر من أولاده عشر إناث من بناته، وبنات بناته، قاله عطاء.\nالثاني: أنه الذي ينتج له سبع إناث متواليات، قاله ابن زيد.\nالثالث: أنه الذي لصلبه عشرة كلها تضرب في الإبل، قاله أبو روق.\nالرابع: أنه الفحل يضرب في إبل الرجل عشر سنين، فيخلَّى، ويقال: قد حمى ظهره، ذكره الماوردي عن الشافعي.","vol":"20","page":82},{"text":"<span data-type='title' id=toc-2340>١١ - باب قِصَّةِ زَمْزَمَ</span>\n٣٥٢٢ - حَدَّثَنَا زَيْدٌ - هُوَ ابْنُ أَخْزَمَ - قَالَ أَبُو قُتَيْبَةَ سَلْمُ بْنُ قُتَيْبَةَ: حَدَّثَنِي مُثَنَّى بْنُ سَعِيدٍ الْقَصِيرُ قَالَ: حَدَّثَنِي أَبُو جَمْرَةَ قَالَ: لَنَا ابْنُ عَبَّاسِ: أَلَا أُخْبِرُكُمْ بِإِسْلَامِ أَبِى ذَرٍّ؟ قَالَ: قُلْنَا: بَلَى. قَالَ: قَالَ أَبُو ذَرٍّ: كُنْتُ رَجُلًا مِنْ غِفَارٍ، فَبَلَغَنَا أَنَّ رَجُلًا قَدْ خَرَجَ بِمَكَّةَ يَزْعُمُ أَنَّهُ نَبِيٌّ، فَقُلْتُ لأَخِي: انْطَلِقْ إِلَى هَذَا الرَّجُلِ كَلِّمْهُ وَأْتِنِي بِخَبَرِهِ. فَانْطَلَقَ فَلَقِيَهُ، ثُمَّ رَجَعَ فَقُلْتُ: مَا عِنْدَكَ؟ فَقَالَ: وَاللهِ لَقَدْ رَأَيْتُ رَجُلًا يَأْمُرُ بِالْخَيْرِ وَيَنْهَى عَنِ الشَّرِّ. فَقُلْتُ لَهُ: لَمْ تَشْفِنِي مِنَ الْخَبَرِ. فَأَخَذْتُ جِرَابًا وَعَصًا، ثُمَّ أَقْبَلْتُ إِلَى مَكَّةَ فَجَعَلْتُ لَا أَعْرِفُهُ، وَأَكْرَهُ أَنْ أَسْأَلَ عَنْهُ، وَأَشْرَبُ مِنْ مَاءِ زَمْزَمَ وَأَكُونُ فِي المَسْجِدِ. قَالَ: فَمَرَّ بِي عَلِيٌّ فَقَالَ: كَأَنَّ الرَّجُلَ غَرِيبٌ. قَالَ: قُلْتُ: نَعَمْ. قَالَ: فَانْطَلِقْ إِلَى الْمَنْزِلِ. قَالَ: فَانْطَلَقْتُ مَعَهُ لَا يَسْأَلُنِي عَنْ شَيْءٍ وَلَا أُخْبِرُهُ، فَلَمَّا أَصْبَحْتُ غَدَوْتُ إِلَى المَسْجِدِ لأَسْأَلَ عَنْهُ، وَلَيْسَ أَحَدٌ يُخْبِرُنِي عَنْهُ بِشَيْءٍ. قَالَ: فَمَرَّ بِي عَلِيٌّ فَقَالَ: أَمَا نَالَ لِلرَّجُلِ يَعْرِفُ مَنْزِلَهُ بَعْدُ؟ قَالَ: قُلْتُ: لَا. قَالَ: انْطَلِقْ مَعِى. قَالَ: فَقَالَ: مَا أَمْرُكَ؟ وَمَا أَقْدَمَكَ هَذِهِ البَلْدَةَ؟ قَالَ: قُلْتُ لَهُ: إِنْ كَتَمْتَ عَلَيَّ أَخْبَرْتُكَ. قَالَ: فَإِنِّي أَفْعَلُ. قَالَ: قُلْتُ لَهُ: بَلَغَنَا أَنَّهُ قَدْ خَرَجَ هَا هُنَا رَجُلٌ يَزْعُمُ أَنَّهُ نَبِيٌّ، فَأَرْسَلْتُ أَخِي لِيُكَلِّمَهُ، فَرَجَعَ وَلَمْ يَشْفِنِي مِنَ الخَبَرِ، فَأَرَدْتُ أَنْ أَلْقَاهُ. فَقَالَ لَهُ: أَمَا إِنَّكَ قَدْ رَشَدْتَ، هَذَا وَجْهِي إِلَيْهِ، فَاتَّبِعْنِي، ادْخُلْ حَيْثُ أَدْخُلُ، فَإِنِّي إِنْ رَأَيْتُ أَحَدًا أَخَافُهُ عَلَيْكَ، قُمْتُ إِلَى الْحَائِطِ كَأَنِّي أُصْلِحُ نَعْلِي، وَامْضِ أَنْتَ، فَمَضَى وَمَضَيْتُ مَعَهُ، حَتَّى دَخَلَ وَدَخَلْتُ مَعَهُ عَلَى النَّبِيِّ - ﷺ -، فَقُلْتُ لَهُ: اعْرِضْ عَلَيَّ الإِسْلَامَ. فَعَرَضَهُ فَأَسْلَمْتُ مَكَانِي، فَقَالَ لِي: «يَا أَبَا ذَرٍّ اكْتُمْ هَذَا الأَمْرَ، وَارْجِعْ إِلَى بَلَدِكَ، فَإِذَا بَلَغَكَ ظُهُورُنَا فَأَقْبِلْ». فَقُلْتُ: وَالَّذِي بَعَثَكَ بِالْحَقِّ لأَصْرُخَنَّ بِهَا بَيْنَ أَظْهُرِهِمْ. فَجَاءَ إِلَى المَسْجِدِ، وَقُرَيْشٌ فِيهِ فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إِنِّى أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. فَقَالُوا: قُومُوا إِلَى هَذَا الصَّابِئِ. فَقَامُوا فَضُرِبْتُ لأَمُوتَ فَأَدْرَكَنِي الْعَبَّاسُ، فَأَكَبَّ عَلَيَّ ثُمَّ أَقْبَلَ عَلَيْهِمْ، فَقَالَ: وَيْلَكُمْ، تَقْتُلُونَ رَجُلًا مِنْ غِفَارَ وَمَتْجَرُكُمْ","vol":"20","page":83},{"text":"وَمَمَرُّكُمْ عَلَى غِفَارَ! فَأَقْلَعُوا عَنِّي، فَلَمَّا أَنْ أَصْبَحْتُ الْغَدَ رَجَعْتُ فَقُلْتُ مِثْلَ مَا قُلْتُ بِالأَمْسِ، فَقَالُوا: قُومُوا إِلَى هَذَا الصَّابِئِ. فَصُنِعَ مِثْلَ مَا صُنِعَ بِالأَمْسِ، وَأَدْرَكَنِي الْعَبَّاسُ فَأَكَبَّ عَلَيَّ، وَقَالَ مِثْلَ مَقَالَتِهِ بِالأَمْسِ. قَالَ: فَكَانَ هَذَا أَوَّلَ إِسْلَامِ أَبِي ذَرٍّ -﵀-. [٣٥٢٢، ٣٨٦١ - مسلم: ٢٤٧٤ - فتح: ٦/ ٥٤٩]\nذكر فيه حديث أبي جمرة بالجيم، عن ابن عباس - ﵁ - في إسلام أبي ذر - ﵁ -، وأنه كان يشرب من ماء زمزم ويكون في المسجد إلى أن أسلم، وقال له - ﵇ -: \"اكتم هذا الأمر\" فلم يكتمه وأعلن به فضرب ثم أعلن به ثالث يوم فضرب.\nوسيأتي في المغازي (^١)، وذكر هناك أنه لما أتى ليسلم أخذ - ﷺ - جبهته بأصبعه، وقال: \"غفار يهدي الله من يشاء\"، كأنه استعظم أن يكون بها مثل أبي ذر (^٢).\nقال الداودي: والصحيح ما ها هنا!\nوقوله: (فمر بي علي - ﵁ - فقال: ما آن للرجل أن يعرف منزله بعد؟\n_________\n(^١) قلت: يأتي في موضعين، أحدهما: بإسناده موصولًا برقم (٣٨٦١) كتاب: مناقب الأنصار، باب: إسلام أبي ذر الغفاري - ﵁ -. والآخر: معلقًا في كتاب: التوحيد، باب رقم (٢٣).\nوبعد مراجعة \"تحفة الأشراف\" (٦٥٢٨)، وهو من مصادر المؤلف التي يعتمد عليها في تخريجه أطراف الأحاديث، لم نعثر على عزوه هذا، وانظر الهامش الآتي.\n(^٢) لم أعثر على هذِه الرواية في \"الصحيح\" كما عزاه المصنف -﵀-، وإنما وجدتها في مسلم بسياق مقارب وفيه: قال - ﷺ -: \"من أنت؟ \" قال: قلت: من غفار. قال: فأهوى بيده فوضع أصابعه على جبهته ..\n\"صحيح مسلم\" (٢٤٧٣) كتاب: \"فضائل الصحابة\" باب: من فضائل أبي ذر - ﵁ -، من طريق حميد بن هلال، عن عبد الله بن الصامت، عن أبي ذر.","vol":"20","page":84},{"text":"قال: قلت: لا) أي: ما حان، ومثله حديث الحسن: ما يأني أن يتفقهوا، أي: لم يأن لهم، ومنه قولهم: نولك أن تفعل كذا أي: حقك، وفي بعض النسخ (آنى) يقال: أنى يأني، وآن يئين. أي: حان. وفيه مقام العباس وجلالته عندهم حيث أكب عليه ونزعه منهم، وما أحسن قوله: (ويلكم تقتلون رجلًا من غفار، ومتجركم وممركم على غفار).\nوقوله: (فقال: يا معشر) كذا في الأصول، وفي نسخة (يا معاشر) (^١).\nوقوله: (قوموا إلى هذا الصابئ) أي الذي خرج من دين إلى دين، وبذلك سمي الصابئون: لأنهم خرجوا من النصرانية إلى دين ابتدعوه (^٢)،\n_________\n(^١) هي نسخة أبي الوقت، انظر: \"اليونينية\" ٤/ ١٨٣.\n(^٢) هذا قول ابن زيد، نبه عليه الماوردي في \"تفسيره\" ١/ ١٣٢ - ١٣٣.\nوقال الزمخشري في \"الكشاف\" ١/ ١٣٧: هو من صبأ إذا خرج من الدين، وهم قوم عدلوا عن دين اليهودية والنصرانية وعبدوا الملائكة.\nوفي الصابئة سبعة أقوال جمعها ابن الجوزي في \"تفسيره\" ١/ ٩٢.\nالأول: أنهم صنف من النصارى ألين قولًا منهم.\nالثاني: قوم بين اليهود والنصارى ليس لهم دين. قاله مجاهد.\nالثالث: أنهم بين اليهود والنصارى. قاله ابن جبير.\nالرابع: كالمجوس. قاله الحسن والحكم.\nالخامس: فرقة من أهل الكتاب يقرءون الزبور. قاله أبو العالية.\nالسادس: قوم يصلون إلى القبلة، ويعبدون الملائكة، ويقرءون الزبور. قاله قتادة.\nالسابع: قوم يقولون: لا إلله إلا الله فقط وليس لهم عمل ولا كتاب ولا نبي. قاله ابن زيد. ا. هـ زاد ابن أبي حاتم في \"تفسيره\" ١/ ١٢٨.\nثامنًا: عن ابن أبي الزناد عن أبيه أنهم قوم مما يلي العراق وهم بكوش، يؤمنون بالأنبياء كلهم ويصلون إلى اليمن، ويصومون شهرًا ويصلون خمسًا.\nقلت: وقراءتها للجمهور في القرآن بالهمز، إلا نافعًا؛ لأنها عنده مشتقة من صبا يصبو. انظر \"تفسير الماوردي\" ١/ ١٣٢.","vol":"20","page":85},{"text":"ولذلك كان كفار قريش يقولون لرسول الله: - ﷺ - صابئ؛ لأنه خرج من دينهم إلى الإسلام، ومنه صبأت النجوم خرجت من مطالعها، وصبأ نابه: خرج.\nوقوله: (فأقلعوا عني) أي: كفوا، يقال: أقلع عن الأمر، أي: كف، ومنه أقلعت عنه الحمى. قال قتادة: الصابئون يعبدون الملائكة، ويصلون القبلة ويقرءون الزبور (^١).\nواعلم أن في حديث ابن عباس في الباب: وحديث (عبد الله) (^٢) بن الصامت في مسلم تباعد واختلاف إذا فيه: أن أبا ذر لقي رسول الله - ﷺ - أول ما لقيه ليلًا وهو يطوف بالكعبة فأسلم إذ ذاك بعد أن أقام ثلاثين يوم وليلة ولا زاد له، إنما اغتدى بماء زمزم (^٣)، وحديث ابن عباس - ﵄ - أنه كان له قربه وزاد وإن عليًّا ضافه ثلاث ليال ثم، أدخله على رسول الله - ﷺ - في بيته فأسلم ثم خرج، فصرخ بكلمتي الشهادة، والله أعلم أي الروايتين هو الواقع، نبه على ذلك القرطبي (^٤).\nقال: ويحتمل أن أبا ذر لما لقي رسول الله - ﷺ - حول الكعبة فأسلم لم يعلم به إذ ذاك علي - ﵁ - إذ لم يكن معهم، ثم دخل مع علي فجدَّد، فظنه أول إسلامه، وفيه بعد (^٥).\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٦/ ١٢٤ (١٠٢٠٦)، وابن جرير في \"تفسيره\" ١/ ٣٦١ (١١١٠)، وعزاه السيوطي في \"الدر المنثور\" ١/ ١٤٦ إلى ابن أبي حاتم ولم أجده في \"تفسيره\"، وانظر \"تفسير ابن أبي حاتم\" ١/ ١٢٧ - ١٢٨، وأقرب شيء ما ذكره أبو جعفر الرازي فيه بلاغًا، به.\n(^٢) في الأصل: عبادة، والتصويب من مسلم (٢٤٧٣).\n(^٣) مسلم (٢٤٧٣).\n(^٤) \"المفهم\" ٦/ ٤٠١ - ٤٠٢.\n(^٥) \"المفهم\" ٦/ ٤٠٢.","vol":"20","page":86},{"text":"<span data-type='title' id=toc-2341>١٢ - باب قِصَّةِ زَمْزَمَ وَجَهْلِ العَرَبِ</span>\n٣٥٢٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: إِذَا سَرَّكَ أَنْ تَعْلَمَ جَهْلَ الْعَرَبِ فَاقْرَأْ مَا فَوْقَ الثَّلَاثِينَ وَمِائَةٍ فِي سُورَةِ الأَنْعَامِ: ﴿قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ﴾ إِلَى قَوْلِهِ: ﴿قَدْ ضَلُّوا وَمَا كَانُوا مُهْتَدِينَ﴾ [الأنعام: ١٤٠]. [فتح: ٦/ ٥٥١]\nذكر فيه حديث أبي بشر جعفر بن أبي وحشية عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: إِذَا سَرَّكَ أَنْ تَعْلَمَ جَهْلَ العَرَبِ فَاقْرَأْ مَا فَوْقَ الثَّلَاثِينَ وَمِائَةٍ مِنْ سُورَةِ الأَنْعَامِ: ﴿قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ﴾ إلى قَوْلِهِ: ﴿قَدْ ضَلُّوا وَمَا كَانُوا مُهْتَدِينَ﴾.\nأي: قتلهم البنات، كانوا يدسونهن (^١) في التراب خشية الفقر، قال أبو رزين: ولم يكونوا مهتدين قبل ذلك وقوله: ﴿سَفَهًا بِغَيْرِ عِلْمٍ﴾ أي: جهلًا.\n_________\n(^١) في الأصل: (يدسونهم) وعليها: (كذا) وفي الحاشية الصواب: (يدسونهن).","vol":"20","page":87},{"text":"<span data-type='title' id=toc-2342>١٣ - باب مَنِ انْتَسَبَ إِلَى آبَائِهِ فِي الإِسْلَامِ وَالْجَاهِلِيَّةِ</span>\nوَقَالَ ابن عُمَرَ، وَأَبُو هُرَيْرَةَ - ﵁ -: عَنِ النَّبِيِّ ﷺ: \"إِنَّ الكَرِيمَ ابن الكَرِيمِ ابن الكَرِيمِ ابن الكَرِيمِ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ خَلِيلِ اللهِ\". وَقَالَ البَرَاءُ - ﵁ -: عَنِ النَّبِيِّ - ﷺ -: \"أَنَا ابن عَبْدِ المُطَّلِبِ\".\n\n٣٥٢٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] جَعَلَ النَّبِيُّ - ﷺ - يُنَادِي: «يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ لِبُطُونِ قُرَيْشٍ». [انظر: ١٣٩٤ - مسلم: ٢٠٨ - فتح: ٦/ ٥٥١]\n\n٣٥٢٦ - وَقَالَ لَنَا قَبِيصَةُ: أَخْبَرَنَا سُفْيَانُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] جَعَلَ النَّبِيُّ - ﷺ - يَدْعُوهُمْ قَبَائِلَ قَبَائِلَ. [انظر: ١٣٩٤ - مسلم: ٢٠٨ - فتح: ٦/ ٥٥١]\n\n٣٥٢٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، أَخْبَرَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «يَا بَنِي عَبْدِ مَنَافٍ، اشْتَرُوا أَنْفُسَكُمْ مِنَ اللهِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، اشْتَرُوا أَنْفُسَكُمْ مِنَ اللهِ، يَا أُمَّ الزُّبَيْرِ بْنِ العَوَّامِ عَمَّةَ رَسُولِ اللهِ، يَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ، اشْتَرِيَا أَنْفُسَكُمَا مِنَ اللهِ، لَا أَمْلِكُ لَكُمَا مِنَ اللهِ شَيْئًا، سَلَانِي مِنْ مَالِي مَا شِئْتُمَا». [انظر: ٢٧٥٣ - مسلم: ٢٠٦ - فتح: ٦/ ٥٥١]\nثم ساق عن ابن عباس - ﵄ - قَالَ: لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] جَعَلَ النَّبِيُّ - ﷺ - يُنَادِي: \"يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ\" لِبُطُونِ قُرَيْشٍ.\nوَقَالَ لَنَا قَبِيصَةُ: ثنا سُفْيَانُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ","vol":"20","page":88},{"text":"الْأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] جَعَلَ النَّبِيُّ ﷺ يَدْعُوهُمْ قَبَائِلَ قَبَائِلَ.\nثم ساق بسنده إلى أَبِي هُرَيْرَةَ - ﵁ - أَنَّ - ﷺ - قَالَ: \"يَا بَنِي عَبْدِ مَنَافٍ، اشْتَرُوا أَنْفُسَكُمْ مِنَ اللهِ .. \". الحديث.\nالشرح:\nأما حديث أبي هريرة وابن عمر فسلفا مسندين (^١).\nوحديث البراء تقدم مسندًا في الجهاد (^٢).\nوحديث ابن عباس سلف بعضه في الجنائز (^٣)، ويأتي في التفسير (^٤).\nوأخرجه مسلم (^٥) والترمذي (^٦) وابن ماجه (^٧).\nوقوله: (قال لنا قبيصة) رواه الإسماعيلي عن عبد الله بن زيدان عن قبيصة، وعن الحسن، عن محمود بن غيلان، عن قبيصة، وعن القاسم، عن أبي زرعة وغيره عن قبيصة، ورواه أبو نعيم عن الطبراني، عن\n_________\n(^١) الأول برقم (٣٣٥٣) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَاتَّخَذَ الله إِبْرَاهِيمَ خَلِيلًا﴾.\nوالآخر برقم (٣٣٨٢) كتاب: أحاديث الأنبياء، باب: ﴿أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ﴾.\n(^٢) برقم (٢٩٣٠) باب: من صفَّ عند الهزيمة.\n(^٣) برقم (١٣٩٤) باب: ذكر شرار الموتى.\n(^٤) برقم (٤٧٧٠) باب: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾.\n(^٥) برقم (٢٠٨) كتاب: الإيمان، باب: في قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾.\n(^٦) برقم (٣٣٦٣).\n(^٧) كذا رمز له في الأصل، ولم نعثر عليه فيه، وبعد مراجعة \"تحفة الأشراف\" (٥٥٩٤)، أضاف المزي عزوه إلى النسائي، يعني في \"الكبرى\"، فلعله تحرف على الناسخ أو غيره. الرمز (س) إلى (ق). والله أعلم.","vol":"20","page":89},{"text":"حفص بن عمر، عن قبيصة. وزعم بعضهم أن البخاري سمعه منه في المذاكرة، وقد سلف في الوقف طرف منه (^١).\nوقوله: (\"أنا ابن عبد المطلب\")، فيه النسبة إلى الجد، وأن يقول أنا ابن فلان، للجد والنسبة للكافر، والنبي - ﷺ - لم يمسه ولادة حرام في نسبه، وكذلك الأنبياء يدعون إلى آبائهم على حالهم على حكم الدنيا.\nوفيه: أن قريشًا كلها من الأقربين إلى رسول الله - ﷺ -.\nوفيه: بداءة الشارع بقومه، فإذا قامت حجته عليهم قامت على من سواهم ممن أمر بتبليغه.\nوقوله: (\"اشتروا أنفسكم من الله\") أي أسلموا تسلموا من عذاب الله، فيكون ذلك كالاشتراء، كأنهم جعلوا إيمانهم وطاعتهم ثمنًا لنجاتهم من العذاب.\nوفيه: فضل صفية وتكنية المرأة حيث قال: \"يا أم الزبير بن العوام عمة رسول الله\".\n_________\n(^١) على نحو هذا في موضعين أحدهما بالإفراد (قال لي)، وتقدم في الوصايا برقم (٢٧٨٠) وبالجمع (قال لنا) برقم (٢٧٦٧).\nقال الحافظ في \"نكته على ابن الصلاح\" ٢/ ٦٥١: رأيت في \"الصحيح\" [يعني: البخاري] عدة أحاديث قال فيها (قال لنا فلان) وأوردها في تصانيفه خارج \"الجامع\" بلفظ حدثنا، ووجدت في \"الصحيح\" عكس ذلك، وفيه دليل على أنهما مترادفان. أهـ.\nقلت: والذي زعم انقطاع ذلك إنما هو مغربي غير معروف -كما قال ابن الصلاح في \"مقدمته\" ص ٧٥ - ٧٦. والله أعلم.","vol":"20","page":90},{"text":"<span data-type='title' id=toc-2343>١٤ - باب ابْنُ أُخْتِ الْقَوْمِ وَمَوْلَى القَوْمِ مِنْهُمْ</span>\n٣٥٢٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: دَعَا النَّبِيُّ - ﷺ - الأَنْصَارَ فَقَالَ: «هَلْ فِيكُمْ أَحَدٌ مِنْ غَيْرِكُمْ؟». قَالُوا: لَا، إِلاَّ ابْنُ أُخْتٍ لَنَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «ابْنُ أُخْتِ القَوْمِ مِنْهُمْ». [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٦/ ٥٥٢]\nذكر فيه حديث أنس - ﵁ - قال: دَعَا النَّبِيُّ - ﷺ - الأَنْصَارَ خاصة فَقَالَ: \"هَلْ فِيكُمْ أَحَدٌ مِنْ غَيْرِكُمْ؟ \". قَالُوا: لَا، إِلَّا ابن أُخْتٍ لَنَا. فَقَالَ - ﷺ -: \"ابْنُ أُخْتِ القَوْمِ مِنْهُمْ\".\nويأتي في المغازي (^١) والفرائض (^٢)، وأخرجه مسلم أيضًا (^٣)، والنسائي (^٤) والترمذي (^٥)، وقال: حسن صحيح، وهو ظاهر فيما ترجم له.\nويستدل به من يورث الخال وذوي الأرحام إذا لم يكن عصبة ولا صاحب فرض مسمى، وهو أبو حنيفة وأصحابه (^٦)، وأحمد (^٧)، وفيه أحاديث أخر متكلم فيها وإن صحح الحاكم بعضها كحديث عائشة - ﵂ -: \"الخال وارث من لا وارث له\" (^٨).\n_________\n(^١) برقم (٤٣٣٤) باب: غزوة الطائف.\n(^٢) برقم (٦٧٢٢) باب: مولى القوم من أنفسهم.\n(^٣) برقم (١٠٥٩) كتاب: الزكاة، باب: إعطاء المؤلفة قلوبهم على الإسلام ..\n(^٤) \"سنن النسائي\" ٥/ ١٠٦.\n(^٥) برقم (٣٩٠١).\n(^٦) \"المبسوط\" ٣٠/ ٣، وأصحاب أبي حنيفة في هذا القول هم: أبو يوسف ومحمد وزفر وعيسى بن أبان.\n(^٧) \"المغني\" ٩/ ٨٢.\n(^٨) \"المستدرك\" ٢/ ٣٤٤.","vol":"20","page":91},{"text":"قال الدارقطني: رفعه وَهَمٌ (^١).\nومنها حديث المقدام بن معدي كرب وقد اختلف في إسناده، وخالفهما مالك والشافعي (^٢) وآخرون.\nوعلى الأول هل يقدم مولى العتاقة عليه؟ فيه خلاف.\n_________\n(^١) \"علل الدارقطني\" ٥/ ق ١٤ أ-ب بمعناه.\n(^٢) انظر: \"روضة الطالبين\" ٦/ ٦.","vol":"20","page":92},{"text":"<span data-type='title' id=toc-2344>١٥ - باب قِصَّةِ الْحَبَشِ، وَقَوْلِ النَّبِيِّ - ﷺ -: «يَا بَنِي أَرْفَدَةَ»</span>\n٣٥٢٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ أَبَا بَكْرٍ - ﵁ - دَخَلَ عَلَيْهَا وَعِنْدَهَا جَارِيَتَانِ فِي أَيَّامِ مِنًى تُدَفِّفَانِ وَتَضْرِبَانِ، وَالنَّبِيُّ - ﷺ - مُتَغَشٍّ بِثَوْبِهِ، فَانْتَهَرَهُمَا أَبُو بَكْرٍ، فَكَشَفَ النَّبِيُّ - ﷺ - عَنْ وَجْهِهِ، فَقَالَ: \"دَعْهُمَا يَا أَبَا بَكْرٍ، فَإِنَّهَا أَيَّامُ عِيدٍ\" وَتِلْكَ الأَيَّامُ أَيَّامُ مِنًى. [انظر: ٩٤٩ - مسلم: ٨٩٢ - فتح: ٦/ ٥٥٣]\n\n٣٥٣٠ - وَقَالَتْ عَائِشَةُ: رَأَيْتُ النَّبِيَّ - ﷺ - يَسْتُرُنِي، وَأَنَا أَنْظُرُ إِلَى الحَبَشَةِ، وَهُمْ يَلْعَبُونَ فِي المَسْجِدِ فَزَجَرَهُمْ [عُمَرُ] فَقَالَ النَّبِيُّ - ﷺ -: «دَعْهُمْ أَمْنًا بَنِي أَرْفَدَةَ». يَعْنِي مِنَ الأَمْنِ. [انظر: ٤٥٤ - مسلم: ٨٩٢ - فتح: ٦/ ٥٥٣]\nثم ساق حديث عائشة - ﵄ - فيه بطوله، وقد سلف في العيدين وغيره (^١)، وكانتا تذكران من الشعر ما ليس فيه خناء من غير أن يميلا بصوتيهما، ويرفعاه بما يلهي ويطرب.\nقال الشيخ أبو الحسن: أيام منى أربعة، وقد سماها الشارع أيام عيد، فالعيد إذن أربعة أيام، قال ابن التين: وهذا يحتمل؛ لأنه يكون\n_________\n(^١) تقدم برقم (٩٤٩، ٩٥٠) كتاب: العيدين، باب: الحراب والدرق يوم العيد وبرقم (٤٥٤) كتاب: الجمعة، باب: أصحاب الحراب في المسجد.\nوبرقم (٩٨٧، ٩٨٨) كتاب: العيدين، باب: إذا فاته العيد يصلي ركعتين.\nوبرقم (٢٩٠٦، ٢٩٠٧) كتاب: الجهاد والسير، باب: الدرق.\nوبرقم (٥١٩٠) كتاب: النكاح، باب: حسن المعاشرة مع الأهل.\nوبرقم (٥٢٣٦) كتاب: النكاح، باب: نظر المرأة إلى الحبش ونحوهم من غير ريبة.\nورواه مسلم برقم (٨٩٢) كتاب: صلاة العيدين، باب: الرخصة في اللعب الذي لا معصية فيه في أيام العيد.","vol":"20","page":93},{"text":"ذلك يوم ثاني العيد أو ثالثه، فإذا كان كذلك وهو من أيام منى سقط ما ذكره، لا يقال إنه على عمومه لأن دعوى العموم في الأفعال غير صحيح عند الأكثر؛ لأنها قضية عين.\nقال الداودي: واستجاز قوم من المجان الغناء واحتجوا بهذا الحديث وهو فاسد لأن هؤلاء لم يخرجوا في قولهم إلى ما يوجب الطرب ومع (هذا) (^١) فإن نية الفريقين مختلفة هؤلاء يريدون (راحة) (^٢) النفس لتقوى على أداء الفرض، وهؤلاء يريدون اللهو، وهذا من حمل الشيء على ضده، وتمثيل النور بالظلمة، ولبس الحق بالباطل (^٣)، وأما لعب الحبشة ففيه دربة للقوة على قتال العدو.\n_________\n(^١) في الأصل: ذلك، والمثبت من - ﷺ -.\n(^٢) في الأصل أحد، والمثبت من (ص ١).\n(^٣) قال العلَّامة الألباني في \"تحريم آلات الطرب\" ص (١٧٧): إن حسن النية لا يجعل المحرم حلالًا، فضلًا عن أن يجعل قربة إلا الله. أهـ\nقلت: ولا يَرِد على هذا قول المجيز للغناء بدعوى حسن النية مستدلاًّ بقوله - ﷺ -: \"إنما الأعمال بالنيات\" ومن شأن هذِه الدعوى هدم أركان الدين التي تستبيح حرمات الله، ولو أنصف هذا المجيز لما تكلم في دين الله بغير علم ولما تجرأ على فهم كلام الله وكلام رسوله على مراده وفهمه القاصر، ولله در الشافعي حين قال: نؤمن بالله، وبما جاء عن الله على مراد الله ونؤمن برسول الله وبما جاء عن رسول الله على مراد رسول الله - ﷺ - .. فلو قال لك قائل أنا أشرب الخمر بدعوى تذكر خمر الجنة أو أسرق لأنفق على الفقراء والمساكين أو لأتصدق أليس في هذا استباحة لحرمات الله واستخفافًا بالدين، وفتح باب للمجان والفساق ليستبيحوا ما حرم الله بدعوى حسن النية؟ أما يعلم هذا المريض أن قوله - ﷺ -: \"إنما الأعمال بالنيات\" أي: الأعمال الصالحة وليست الفاسدة، الأعمال التي يراد بها وجه الله، لا وجه الشيطان وصدق ربي حين قال: ﴿فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ﴾. وقال ربي -جل وعلا-: ﴿أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا (٤٣)﴾.\nوانظر: \"تحريم آلات الطرب\" ص (١٧٧).","vol":"20","page":94},{"text":"<span data-type='title' id=toc-2345>١٦ - باب مَنْ أَحَبَّ أَنْ لَا يُسَبَّ نَسَبُهُ</span>\n٣٥٣١ - حَدَّثَنِى عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتِ: اسْتَأْذَنَ حَسَّانُ النَّبِيَّ - ﷺ - فِي هِجَاءِ الْمُشْرِكِينَ، قَالَ: «كَيْفَ بِنَسَبِي؟». فَقَالَ حَسَّانُ: لأَسُلَّنَّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعَرَةُ مِنَ الْعَجِينِ.\nوَعَنْ أَبِيهِ قَالَ: ذَهَبْتُ أَسُبُّ حَسَّانَ عِنْدَ عَائِشَةَ، فَقَالَتْ: لَا تَسُبُّهُ، فَإِنَّهُ كَانَ يُنَافِحُ عَنِ النَّبِيِّ - ﷺ -. [٤١٤٥، ٦١٥٠ - مسلم: ٢٤٨٧، ٢٤٨٩ - فتح: ٦/ ٥٥٣]\nذكر فيه حديث هشام عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: اسْتَأْذَنَ حَسَّانُ النَّبِيَّ - ﷺ - فِي هِجَاءِ المُشْرِكِينَ، فقَالَ: \"كيْفَ بِنَسَبِي؟ \". قَالَ حَسَّانُ: لأَسُلَّنَّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعَرَةُ مِنَ العَجِينِ.\nوَعَنْ أَبِيهِ قَالَ: ذَهَبْتُ أَسُبُّ حَسَّانَ عِنْدَ عَائِشَةَ - ﵂ -، فَقَالَتْ: لَا تَسُبَّهُ، فَإِنَّهُ كَانَ يُنَافِحُ عَنْ رسول الله - ﷺ -.\nقيل: إنما كان ذلك بعد أن دعاه رسول الله - ﷺ - إلى ذلك، وقال: \"ما من قوم نصروا أحدًا بأسيافهم إلا كان حقًّا عليهم أن ينصروه بألسنتهم\" وكان شتم المشركين يشتد عليه ويؤذيه، قال تعالى: ﴿وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ (٩٧)﴾ [الحجر: ٩٧] ثم عزاه فقال: ﴿مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ﴾ [فصلت: ٤٣] ولما قال ذلك أتاه حسان يضرب بلسانه أنفه، وكان طويل اللسان، فقال: والله يا نبي الله لأفرينهم فري الأديم، فقال: \"وكيف وإن لي فيهم حسبًا\" فقال: والله لأسلنك منهم سل الشعرة من العجين.\nولما هجاهم قال - ﷺ -: \"والله إنه عليهم لأشد من رشق النبل\" ولاشك أن من سب أصله لحقه الأذى، كان عمر إذا لقي عكرمة بن أبي جهل يسب أبا جهل فيذكر ذلك لرسول الله فقال: \"لا تسب","vol":"20","page":95},{"text":"الميت لتؤذوا به الحي\".\nوقول عروة: (ذهبت أسُبُّ حسان عند عائشة - ﵂ -) فيما كان اتبع به عائشة - ﵂ - وكانت لا تستحل من أحد شيئًا؛ لأن حسانًا ذهب ما يلحقه ذلك بإقامة الحد عليه (^١) والحدود كفارة لما جعلت فيه، وكان حسان يجلس عند عائشة وينشدها الشعر فقيل لها: أتدخلينه عليك وقد قال ما قال والله يقول: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ (١١)﴾ [النور: ١١]؟! فقالت: عذب بذهاب بصره. وأنكر ذلك لأن الذي تولى كبره عبد الله بن أبي. ومعنى ينافح: يرامي ويدافع.\n_________\n(^١) في هامش الأصل: هذا على قول، والذي يظهر لي أن الراجح أنهم حدوا، وقد جزم به البخاري في أواخر الصحيح.","vol":"20","page":96},{"text":"<span data-type='title' id=toc-2346>١٧ - باب مَا جَاءَ فِي أَسْمَاءِ رَسُولِ اللهِ - ﷺ </span>-\nوَقَوْلِ اللهِ تَعَالَى: ﴿مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ﴾ وَقَوْلِهِ: ﴿مِنْ بَعْدِي اسْمُهُ أَحْمَدُ﴾ [الصف: ٦]\n\n٣٥٣٢ - حَدَّثَنِى إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنِي مَعْنٌ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لِي خَمْسَةُ أَسْمَاءٍ: أَنَا مُحَمَّدٌ، وَأَحْمَدُ، وَأَنَا المَاحِي الَّذِى يَمْحُو اللهُ بِى الكُفْرَ، وَأَنَا الحَاشِرُ الذِي يُحْشَرُ النَّاسُ عَلَى قَدَمِي، وَأَنَا العَاقِبُ». [٤٨٩٦ - مسلم: ٢٣٥٤ - فتح: ٦/ ٥٥٤]\n\n٣٥٣٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِى الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَلَا تَعْجَبُونَ كَيْفَ يَصْرِفُ اللهُ عَنِّي شَتْمَ قُرَيْشٍ وَلَعْنَهُمْ؟! يَشْتِمُونَ مُذَمَّمًا وَيَلْعَنُونَ مُذَمَّمًا وَأَنَا مُحَمَّدٌ». [فتح: ٦/ ٥٥٤]\nثم ساق عن جُبَيْرِ بْنِ مُطْعِمٍ، قَالَ: قَالَ رَسُولُ اللهِ ﷺ: \"لي خَمْسَةُ أَسْمَاءٍ: أَنَا مُحَمَّدٌ، وَأَنَا أَحْمَدُ، وَأَنَا المَاحِي الذِي يَمْحُو اللهُ بِي الكُفْرَ، وَأَنَا الحَاشِرُ الذِي يُحْشَرُ النَّاسُ عَلَى قَدَمِي، وَأَنَا العَاقِبُ\".\nوَعَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ ﷺ: \"ألا تَعْجَبُونَ كَيْفَ يَصْرِفُ اللهُ عَنِّي شَتْمَ قُرَيْشٍ وَلَعْنَهُمْ؟! يَشْتِمُونَ مُذَمَّمًا وَيَلْعَنُونَ مُذَمَّمًا وَأَنَا مُحَمَّدٌ\".\nالشرح:\nحديث جبير بن مطعم أخرجه مسلم أيضًا (^١)، وفي لفظ بعد: و\"أنا العاقب الذي ليس بعده أحد\".\n_________\n(^١) برقم (٢٣٥٤) كتاب: الفضائل، باب: أسمائه - ﷺ -.","vol":"20","page":97},{"text":"وفي رواية لمسلم قال معمر: قلت للزهري: وما العاقب قال: الذي ليس بعده نبي (^١)، فيحتمل -كما قال البيهقي- أن يكون تفسير العاقب من قوله (^٢).\nقلت: والظاهر رفعه وهو صريح رواية الترمذي، \"وأنا العاقب الذي ليس بعدي نبي\" ثم قال: حسن صحيح (^٣)، وفي رواية لمسلم: وقد سماه الله رءوفًا رحيمًا، وهي من قول الزهري (^٤)، وفي رواية \"لي خمسة أسماء\" فعدهن، وفي آخرها: \"وأنا العاقب\" يعني الخاتم (^٥)، وفي رواية: \"وأنا الخاتم والعاقب\" فعدهن مع الخاتم ستة (^٦)، وفي رواية قال نافع بن جبير بن مطعم: فأما حاشر فبعث مع الساعة نذيرًا لكم بين يدي عذاب شديد، وأما عاقب فإنه عقب الأنبياء، وأما ماحي فإن الله محا به سيئات من اتبعه، ذكرها البيهقي في \"دلائله\" (^٧)، وفي رواية: وأنا نبي الملحمة بعثت بالحصاد ولم أبعث بالزراعة. أفادها ابن دحية في \"المستوفى في أسماء المصطفى\" من حديث ابن عيينة، عن الزهري، عن محمد بن جبير، عن أبيه وهذا إسناد صحيح (^٨).\n_________\n(^١) برقم (٢٣٥٤) كتاب: الفضائل، باب: في أسمائه - ﷺ -. وقوله (قال معمر) فيه نظر، فالذي في \"صحيح مسلم\" (قال عقيل)، وهو من طبقة معمر. فلعله تحريف. والله أعلم.\n(^٢) \"دلائل النبوة\" ١/ ١٥٤.\n(^٣) برقم (٢٨٤٠).\n(^٤) مسلم (٢٣٥٤/ ١٢٥)، وجزم البيهقي في \"دلائله\" ١/ ١٥٤، بأنها من قول الزهري.\n(^٥) \"دلائل النبوة\" ١/ ١٥٤.\n(^٦) رواه أحمد ٤/ ٨٤، والبيهقي في \"دلائله\" ١/ ١٥٥.\n(^٧) \"دلائل النبوة\" ١/ ١٥٦.\n(^٨) ما ورواه ابن سعد في \"الطبقات\" ١/ ١٠٥ من طريق الفضل بن دكين، عن ابن عيينة، به.","vol":"20","page":98},{"text":"قلت: وله شاهد من حديث أبي موسى - ﵁ - قال: كان رسول الله - ﷺ - سمى لنا نفسه أسماء فقال: \"أنا محمد، وأنا أحمد، والحاشر، والمقفي، ونبي التوبة، والملحمة\" أخرجه مسلم (^١). والمقفي: الذي ليس بعده نبي كذا جاء مفسرًا، وقيل هو المتبع آثار من قبله من الأنبياء.\nوروى الأعمش، عن أبي صالح قال رسول الله - ﷺ -: \"أيها الناس إنما أنا رحمة مهداة\" (^٢) قال البيهقي: هذا إسناد منقطع (^٣)، وروي موصولًا من حديث أبي هريرة فذكره بلفظ: \"إنما أنا رحمة مهداة\" (^٤).\nوفي لفظ: \"يا أيها الناس إنما أنا رحمة مهداة\" (^٥)، وأخرج البيهقي من طريق الكلبي عن أبي صالح عن ابن عباس - ﵄ - اسمه طه (^٦).\n_________\n(^١) مسلم (٢٣٥٥) كتاب: الفضائل، باب: في أسمائه - ﷺ -. وفي النسخ المطبوعة منه: الرحمة، بدل الملحمة.\nوفي \"إكمال المعلم\" ٧/ ٣٢٢ للقاضي عياض قال: ووقع في بعض روايات مسلم مكان الرحمة: الملحمة، وهذا أيضًا صحيح المعنى، فقد جاء مفسرًّا في حديث حذيفة: \"ونبي الملاحم\". أهـ وعدد القرطبي في \"المفهم\" ٦/ ١٤٧ ثلاث روايات في هذا الموضع فقال: و\"نبي الرحمة\"، وفي أخرى: \"المرحمة\"، وفي أخرى: \"الملحمة\" .. وأما من روى نبي الملحمة فهذا صحيح نعته ومعلوم في الكتب القديمة من وصفه. ا. هـ واكتفى النووي في \"شرحه على مسلم\" ١٥/ ١٠٤ - ١٠٦ على روايتي: الرحمة والمرحمة. اهـ.\n(^٢) رواه ابن سعد في \"الطبقات\" ١/ ١٩٢، وابن الأعرابي \"المعجم\" ٢/ ٥٥٦ (١٠٨٨)، والبيهقي في \"دلائله\" ١/ ١٥٩، وصحيح الألباني إسناده مع إرساله في \"السلسلة\" (٤٩٠).\n(^٣) \"دلائل النبوة\" ١/ ١٥٩.\n(^٤) \"دلائل النبوة\" ١/ ١٥٨.\n(^٥) رواه الدارمي ١/ ١٦٦ (١٥)، والحاكم ١/ ٣٥، والبيهقي في \"دلائل النبوة\" ١/ ١٥٨، والحديث تفرد به مالك بن سعير عن الأعمش، قال الحاكم: على شرطهما، والتفرد من الثقات مقبول.\n(^٦) \"دلائل النبوة\" ١/ ١٥٩، وفيه أنها لغة لِعَكٍّ.","vol":"20","page":99},{"text":"أي: طأ الأرض يا محمد، ذكره عبد بن حميد في \"تفسيره\" من حديث الربيع بن أنس (^١).\nوقيل: أراد يا طاهر من الذنوب والعيوب حكاه عياض.\nقال الخليل بن أحمد: خمسة من الأنبياء (ذوو) (^٢) اسمين محمد وأحمد نبينا، وعيسى والمسيح، وإسرائيل ويعقوب، ويونس وذو النون، وإلياس وذو الكفل - صلى الله عليهم وسلم - (^٣). قال أبو زكريا يحيى بن محمد العنبري: ولنبينا خمسة أسماء في القرآن محمد وأحمد وعبد الله وطه وياسين.\nوزاد غيره من أهل العلم فقال: سماه الله في القرآن رسولًا نبيًّا أميًّا، وسماه شاهدًا ومبشرًا ونذيرًا وداعيًا إلى الله بإذنه وسراجًا منيرًا، ورءوفًا رحيمًا، ونذيرًا مبينا، وسماه مذكرًا، ونعمة وهاديًا وعبدًا. قلت: والمزمل، والمدثر كما قاله النقاش في \"تفسيره\".\nوالنور، والشهيد، والحق المبين، والأمين، وقدم الصدق، ونعمة الله، والعروة الوثقى، والصراط المستقيم، والنجم الثاقب، والكريم، وداعي الله. وقال كعب: قال الله تعالى: محمد رسول الله عبدي المتوكل المختار.\nوروى البيهقي عن سفيان بن عيينة عن علي بن زيد قال: سمعته يقول: اجتمعوا فتذاكروا أي بيت أحسن فيما قالته العرب؟ قالوا: الذي قال أبو طالب لرسول الله - ﷺ -:\n_________\n(^١) ورواه أيضًا ابن المنذر كما في \"الدر المنثور\" ٤/ ٥١٦.\n(^٢) في الأصل بواو واحدة، وفي \"العين\" بواوين.\n(^٣) \"العين\" ٣/ ١٨٩، مادة: (حمد).","vol":"20","page":100},{"text":"وشَقَّ لَهُ من اسمه لِيُجِلَّهُ … فذو العرش محمودٌ وهذا مُحَمَّد (^١)\nوقال عبد المطلب:\nيَا رَبِّ رُدَّ رَاكبي مُحمَّدًا … اردُدْهُ يَا رَبِّ وَاصطَنِعْ عِنْدِي يدًا\nأنتَ الذي سَمَّيتَهُ مُحَمَّدًا (^٢)\nوقال بعضهم: إن لنبينا ألف اسم، والظاهر أن أكثرها صفات (^٣).\nوقد ذكر صاحب \"الشفا\" منها جملة (^٤)، وأجمعها \"المستوفى\" لابن دحية ذكر منها له فوق المائتين، وقد لخصتها في \"مشكاة الأنوار مختصر دلائل النبوة\" للبيهقي فراجعه منه. وروى ابن سعد من حديث [عبد الله بن] محمد بن عقيل عن محمد بن علي، سمع علي بن أبي طالب رفعه: \"سميت أحمد\" (^٥). ومن حديث أبي جعفر محمد بن علي قال: أُمرت آمنة وهي حامل أن تسميه أحمد (^٦).\nوعن حذيفة مرفوعًا: \"أنا المقفى ونبي الرحمة\". وذكر في \"الشفا\" من أسمائه: أنا رسول .. الراحة، ورسول الملاحم .. والمصلح، والظاهر، والمهيمن، والهادي .. والسلطان .. والعلَامة والبرهان، وصاحب الهرواة والنعلين .. ومقيم السنة، والمقدَّس، وروح الحق (^٧).\n_________\n(^١) رواه البيهقي في \"دلائله\" ١/ ١٦١، ومثل هذا البيت لحسان بن ثابت.\n(^٢) أورده ابن سعد في \"الطبقات\" ١/ ١١٢.\n(^٣) هم من الصوفية، كما صرح بذلك ابن العربي في \"العارضة\" ١٠/ ٢٨١.\n(^٤) \"الشفا\" ١/ ٢٣٨ وما بعدها.\n(^٥) \"الطبقات الكبرى\" ١/ ١٠٤، عن أبي عامر العقدي، عن زهير بن محمد.\n(^٦) \"الطبقات الكبرى\" ١/ ١٠٤، عن الواقدي، وهو متروك.\n(^٧) \"الشفا\" ١/ ٢٣١، ٢٣٢، ٢٣٣، ٢٣٤. من مواضع متفرقة فيه.","vol":"20","page":101},{"text":"وقال تعالى: ﴿وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ﴾ هو محمد كما قاله أبو سعيد الخدري وجماعة (^١).\nوأطلقت البشرى في هذِه الآية، وذكرها في غيرها مع الشرط إعلامًا بأن نجاة الجميع في ذلك اليوم بهذا القدم الصدق فيه يتقدم إلى ربه جميع صفوف المرسلين.\nوفي مسلم من حديث أبي بن كعب: \"وأخرت الثالثة ليوم يرغب إلى فيه الخلق كلهم حتى إبراهيم\" (^٢).\nفإن قلت: كيف يجمع بين ما ذكرت وبين قوله في الحديث السالف: \"لي خمسة أسماء\".\nقلت: لا تنافي فإنها ليست صيغة حصر، أو إنها في الكتب القديمة، أو إن هذا من تصرف الراوي بدليل الزيادة من الراوي الواحد كما سلف في حديث جبير، اجتمع فيه ستة محمد أحمد الماحي الحاشر العاقب الخاتم.\nفصل:\n(أحمد) علم منقول من صفة لا من فعل، وتلك الصفة أفعل التي يراد بها التفضيل فمعنى أحمد أي أحمد الحامدين لربه، وكذلك هو\n_________\n(^١) عن أبي سعيد الخدري: رواه ابن مردويه كما في \"فتح الباري\" ٨/ ٣٤٦، \"الدر المنثور\" ٣/ ٥٣٦، بإسناد ضعفه الحافظ.\nوروي عن علي، عند ابن مردويه، كما في المصادر السابقة، وقد علق البخاري في \"صحيحه\" قبل حديث (٤٦٨٠) مثله عن زيد بن أسلم، قال الحافظ في \"الفتح\" ٨/ ٣٤٦: وهو في \"تفسير ابن عيينة\": أخبرت عن زيد بن أسلم. اهـ. ووصله ابن جرير في \"تفسيره\" ٦/ ٥٢٩ (١٧٥٥٧).\n(^٢) برقم (٨٢٠) كتاب: صلاة المسافرين، باب: بيان أن القرآن على سبعة أحرف.","vol":"20","page":102},{"text":"في المعنى لأنه يفتح عليه في المقام المحمود محامد لم تفتح على أحد قبله كما ثبت عنه فيحمد ربه بها، وكذلك يعقد له لواء الحمد يوم القيامة ليتم له كمال الحمد (^١) ويشتهر في تلك العرصات بصفات الحمد، ويبعثه ربه مقامًا محمودًا يحمده فيه الأولون والآخرون بشفاعته لهم كما وعده.\nومن أسمائه تعالى الحميد، ومعناه المحمود؛ لأنه حمد نفسه وحمده عباده، ويكون أيضًا بمعنى الحامد لنفسه ولأعمال الطاعات وسمي نبينا به وبمحمد فأحمد بمعنى أكثر من حمد، وأجل من حمد، ومحمد بمعنى محمود، وكذا وقع اسمه في زبور داود (^٢).\nوقد أشار إلى نحو هذا البيت السالف. وفي شعر عبد المطلب، ويروى لغيره محمد، وهو في التوراة محمود.\nومحمد منقول من صفة؛ لأنه في معنى محمود، ولكن فيه معنى المبالغة والتكرار، ودليل الكثرة وبلوغ النهاية في الحمد، هو الذي حمد مرة بعد مرة كما أن المكرم من أكرم مرة بعد مرة، وكذلك الممدوح تقول في الحمد محمد، وهو دليل على كثرة المحامد وبلوغ النهاية في الحمد، ومما يدل على ذلك قول العرب حُماداك أن تفعل كذا أي: قصاراك وغايتك، وفعلك المحمود منك غير المذمم، وتقول: أتيت موضع كذا فأحمدته أي: صادفته محمودًا موافقًا، وذلك إذا رضيت سكناه أو مرعاه، ويقال: هذا رجل محمود فإذا بلغ النهاية في ذلك وتكاملت فيه المحاسن والمناقب فهو محمد، قال الأعشى ميمون:\n_________\n(^١) من (ص ١).\n(^٢) \"الشفا\" ١/ ٢٣٦.","vol":"20","page":103},{"text":"إِلَيكَ أَبَيتَ اللَّعنَ كَانَ وَجيِفُهَا (^١) … إِلَى المَاجِدِ القَرْمِ الجواد المُمَجَّدِ (^٢)\nأراد الذي تكاملت فيه الخصال المحمودة، واسم نبينا صادق عليه فهو محمد في الدنيا بما هدى إليه ونفع به من العلم والحكمة، وهو محمود في الآخرة بالشفاعة، فقد تكرر معنى الحمد كما يقتضي اللفظ، وقد تفطن العباس بن مرداس السلمي لحكمة نبوته، ومعنى دقيق، وعرض نبيل حيث يقول:\nإِنَّ الإِلَهَ ثَنَى عَلَيكَ مَحَبَّةً … مِن خَلْقِهِ وَمُحَمَّدًا سَمَّاكَا\nلأن الثناء تركب على أس، فأسس له تعالى مقدماته لنبوته، منها تسميته محمدًا قبل أن يولد، ثم لم يزل يدرجه في محامد الأخلاق وما تحبه القلوب من الشيم حتى بلغ إلى أعلى المحامد مرتبة وتكاملت له المحبة من الخالق والخليقة، وظهر معنى اسمه فيه على الحقيقة فهو اللبنة التي استتم بها البناء كما أخبر - ﷺ - عن نفسه، ثم إنه لم يكن محمدًا حتى كان أحمد، حمد ربه فنبأه وشرفه فلذلك تقدم اسم أحمد على الاسم الذي هو محمد، فذكره عيسى فقال: ﴿وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ﴾ فأحمد ذكر قبل أن يذكر محمد؛ لأن حمده لربه كان قبل حمد الناس له فلما وجد وبعث كان محمدًا بالفعل، وكذا في الشفاعة يكون أحمد الناس لربهم ثم يشفع فيحمد على شفاعته، فانظر كيف ترتب هذا الاسم قبل الاسم الآخر في الذكر والوجود، وفي الدنيا والآخرة تلح لك الحكمة الإلهية في تخصيصه بهما، وانظر كيف نزلت عليه سورة الحمد، وخص بلواء الحمد\n_________\n(^١) ورد في هامش الأصل: كلالها (خ) تعني: نسخة.\n(^٢) \"ديوانه\" ص (٢٢٥). وفيه كلالها بدل وجيفها، والفرع بدل القرم.","vol":"20","page":104},{"text":"وبالمقام المحمود، وكيف شرع لنا سنة ومنهاجًا أن نقول عند اختتام. الأفعال الحمد لله رب العالمين، وقال تعالى: ﴿وَآخِرُ دَعْوَاهُمْ أَنِ الحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ تنبيهًا أن الحمد مشروع لنا عند انقضاء الأمور، وسن الحمد بعد الأكل والشرب، وقال عند انقضاء السفر: \"آيبون تائبون لربنا حامدون\" (^١).\nفصل:\nقال القاضي عياض في \"الشفا\": حمى الله تعالى أن يسمى بأحمد ومحمد قبل زمانه، أما أحمد الذي أتى في الكتب وبشرت به الأنبياء فمنع الله بحكمته أن يسمى به أحد غيره، ولا يُدعى به مدعوٌّ قبله حتى لا يدخل لبس على ضعيف القلب أو شك، وكذلك محمد أيضًا لم يسم به أحد من العرب ولا غيرهم إلى أن شاع قبل وجوده أن نبيًّا يبعث اسمه محمد فسمى قوم قليل من العرب أبناءهم بذلك رجاء أن يكون أحدهم هو، والله أعلم حيث يجعل رسالاته، وهم محمد بن أحيحة بن الجلاح الأوسي، ومحمد بن مسلمة الأنصاري، ومحمد بن بَرَّاء البكري، ومحمد بن سفيان بن مجاشع، ومحمد بن حمران الجعفي، ومحمد بن خزاعي السلمي، لا سابع لهم.\nويقال: إن أول من سمي بمحمدٍ ابن سفيان، واليَمَن تقول: بل محمد بن اليُحْمَدِ من الأزد، ثم حمى الله -﷿- كل من تسمى به أن يدعي النبوة، أو يدعيها أحد له أو يظهر عليه سبب يشكك أحدًا في أمره حتى تحققت السمتان له، ولم ينازع فيهما (^٢).\n_________\n(^١) تقدم برقم (١٧٩٧) كتاب: العمرة، باب: ما يقول إذا رجع من الحج، من حديث ابن عمر.\n(^٢) \"الشفا\" ١/ ٢٢٩ - ٢٣١.","vol":"20","page":105},{"text":"وقوله: (لا سابع لهم) فيه نظر فقد ذكر هو سابعًا بعد كما أسلفناه عنه. وذكر محمد بن سعد أيضًا محمد بن عدي بن ربيعة بن سعد بن سواءة بن جشم بن سعد المنقري، عداده في أهل الكوفة، ومحمد الأسيدي، ومحمد الفُقَيْمِي (^١). وعند ابن دريد: ومحمد بن خَولي الهمداني (^٢)، وفي \"دلائل النبوة\" لأبي نعيم: ومحمد بن يزيد بن ربيعة، ومحمد بن أسامة بن مالك، ومحمد بن عثمان بن ربيعة بن سواءة، وينظر هذا مع ما ذكره ابن سعد، وعند ابن الجميل (^٣): ومحمد بن عتواره الليثي، ومحمد بن حرماز بن مالك العمري، وفي ذكره محمد بن مسلمة الأنصاري معهم نظر من حيث أن أبا عبد الرحمن العتقي، وأبا نعيم الأصبهاني وغيرهما قالوا: كان مولده سنة ثلاث وعشرين من مولد نبينا - ﷺ -.\nفصل:\nقوله: (\"على قدمي\")، وفي رواية \"على عقبي\" هو بتخفيف الياء على الإفراد وبالتشديد على التثنية، يعني: أن الخلق يحشرون يوم القيامة على أثره، أي ليس بينه وبين القيامة نبي آخر ولا أمة أخرى، وقيل: \"على قدمي\": على سنتي، وقيل: بعدي أي يتبعوني إلا يوم القيامة، وقال ابن التين: معناه أنه يحشر أول الناس ثم يحشرون على أثره لأنه أول من تنشق عنه الأرض، وقيل: العقب ها هنا: الزمن أي: ملته لا تنسخ ويحشر الناس عليها، وقيل: يحشر الناس على قدمه أي\n_________\n(^١) \"الطبقات الكبرى\" ١/ ١٦٩.\n(^٢) \"الاشتقاق\" ص (٦)، \"الجمهرة\" ٢/ ١٢٥.\n(^٣) في هامش الأصل: الظاهر أنه أبو الخطاب بن دحية الحافظ؛ لأن جده يقال له: الجميل. والله أعلم.","vol":"20","page":106},{"text":"مشاهدته قائمًا لله وشاهدًا على أمته والأمم قال الله تعالى: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ [المطففين: ٦].\nفصل:\nوالعاقب: الذي ليس بعده نبي كما سلف.\nوقال ابن التين: سمي بذلك لأنه عقب من تقدمه من الأنبياء وقد سلف أيضًا، وقال الأعرابي: العاقب والعقوب الذي يخلف في الخير من كان قبله.\nفصل:\nوحديث أبي هريرة - ﵁ - لعله (^١) من أفراده، واستدل به من أنكر الحد في كناية القذف، قيل: وهو قول أكثر العلماء ومالك يوجب فيه الحد، والحديث لم يخبر أنه لا شيء عليهم بل عوقبوا على ذلك وقتل بعضهم بالسيف، وهم آثمون في ذلك من غير شك ولا مرية.\n_________\n(^١) في هامش الأصل: لم يعزه المزي في \"أطرافه\" إلا إلى البخاري .... دون بقية أصحاب الكتب، وسفيان في الحديث هو ابن عيينة، ذكره في ترجمته عن أبي الزناد عن الأعرج عن أبي هريرة، والله أعلم.","vol":"20","page":107},{"text":"<span data-type='title' id=toc-2347>١٨ - باب خَاتِمِ النَّبِيِّينَ - ﷺ </span>-\n٣٥٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا سَلِيمٌ، حَدَّثَنَا سَعِيدُ بْنُ مِينَاءَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَثَلِي وَمَثَلُ الأَنْبِيَاءِ كَرَجُلٍ بَنَى دَارًا فَأَكْمَلَهَا وَأَحْسَنَهَا، إِلاَّ مَوْضِعَ لَبِنَةٍ، فَجَعَلَ النَّاسُ يَدْخُلُونَهَا وَيَتَعَجَّبُونَ، وَيَقُولُونَ لَوْلَا مَوْضِعُ اللَّبِنَةِ». [مسلم: ٢٢٨٧ - فتح: ٦/ ٥٥٨]\n\n٣٥٣٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِى هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ مَثَلِي وَمَثَلَ الأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَنَى بَيْتًا فَأَحْسَنَهُ وَأَجْمَلَهُ، إِلاَّ مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ، فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيَعْجَبُونَ لَهُ، وَيَقُولُونَ: هَلاَّ وُضِعَتْ هَذِهِ اللَّبِنَةُ! \" قَالَ: \"فَأَنَا اللَّبِنَةُ، وَأَنَا خَاتِمُ النَّبِيِّينَ\". [مسلم: ٢٢٨٦ - فتح: ٦/ ٥٥٨]\nذكر فيه حديث جابر - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَثَلِي وَمَثَلُ الأنبِيَاءِ كَرَجُلٍ بَنَى دَارًا فَأَكْمَلَهَا وَأَحْسَنَهَا، إِلَّا مَوْضِعَ لَبِنَةٍ، فَجَعَلَ النَّاسُ يَدْخُلُوَنَهَا وَيَتَعَجَّبُونَ، وَيَقُولُونَ: لَوْلَا مَوْضِعُ اللَّبِنَةِ\".\nوحديث أبي هريرة سلف مثله، وفيه: \"إلا موضع لبنة من زاوية\" وفيه: و\"يقولون: هلا وضعت هذِه اللبنة\" قال: \"فأنا اللبنة وأنا خاتم النبيين\".\nالشرح:\nاللبنة بكسر اللام وسكون الباء، وتقال بكسر الباء وفتح اللام، وذكر القرطبي في \"أسمائه\" هذا الحديث (^١). والزاوية: الركن؛ قاله الداودي.\nقال ثعلب: الخاتم: الذي ختم به الأنبياء، والخاتم أحسن الأنبياء خَلقًا وخُلقًا.\n_________\n(^١) انظر: \"المفهم\" ٦/ ٨٧.","vol":"20","page":108},{"text":"وقوله: (\"مثلي\")، قال في \"الصحاح\": مثل كلمة تسوية يقال: هذا مثله ومثله كما يقال: شبهه وشبهه بمعنى. قال: والمثل ما يضرب به من الأمثال، قال: ومثل الشيء أيضًا صفته (^١). وفي \"الجمهرة\": المثل: النظير والمثل السائر معروف (^٢). قال ابن الجوزي في \"غريبه\" ومن خطه نقلت: كأن المثل مأخوذ من المثل (^٣).\n_________\n(^١) \"الصحاح\" ٥/ ١٨١٦ مادة: مثل.\n(^٢) \"الجمهرة\" ١/ ٤٣٢ مادة: مثل.\n(^٣) \"غريب الحديث\" ٢/ ٣٤٢.","vol":"20","page":109},{"text":"<span data-type='title' id=toc-2348>١٩ - باب وَفَاةِ النَّبِيِّ - ﷺ </span>-\n٣٥٣٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - تُوُفِّيَ وَهْوَ ابْنُ ثَلَاثٍ وَسِتِّينَ. وَقَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ مِثْلَهُ. [٤٤٦٦ - مسلم: ٢٣٤٩ - فتح: ٦/ ٥٥٩]\nذكر فيه من حديث الزهري عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّه ﷺ تُوُفِّيَ وَهْوَ ابن ثَلَاثٍ وَسِتِّينَ. وَقَالَ ابن شِهَابٍ: وَأَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ بمِثْلَهُ.\nالشرح:\nهذا الحديث ذكره البخاري أيضًا في أواخر الغزوات، وترجم عليه هذِه الترجمة أيضًا (^١)، وهذا هو الأصح في سنه عليه أفضل الصلاة والسلام، وروي أيضًا عن ابن عباس ومعاوية - ﵁ - (^٢). قال البيهقي: وهو قول سعيد ابن المسيب والشعبي وأبي جعفر محمد بن علي وإحدى الروايتين عن أنس (^٣)، وفيه قول ثان: على رأس ستين. رواه أنس وصححه في \"الإكليل\"، وأسنده ابن سعد من طريقين عنه، وقاله أيضًا عروة ويحيى بن جعدة والنخعي (^٤)، وثالث ابن خمس وستين رواه مسلم من حديث عمار بن أبي عمار عن ابن عباس (^٥)، وصححه أبو حاتم\n_________\n(^١) برقم (٤٤٦٦).\n(^٢) أما حديث ابن عباس فسيأتي برقم (٣٩٠٢) كتاب: مناقب الأنصار، باب: هجرة النبي - ﷺ - وأصحابه إلى المدينة. وحديث معاوية رواه مسلم (٢٣٥٢) كتاب: الفضائل باب: كم أقام النبي - ﷺ - بمكة والمدينة.\n(^٣) \"دلائل النبوة\" ٧/ ٢٤١.\n(^٤) \"طبقات ابن سعد\" ٢/ ٣٠٨.\n(^٥) برقم (٢٣٥٣) كتاب: الفضائل، باب: كم أقام النبي - ﷺ - بمكة والمدينة.","vol":"20","page":110},{"text":"الرازي في \"تاريخه\"، وأما البخاري فذكره في \"تاريخه الصغير\" (^١) عن عمار ثم قال: ولا يتابع عليه، وكان شعبة يتكلم في عمار (^٢).\nقلت: وذكره ابن أبي خيثمة أيضًا من حديث علي بن زيد عن يوسف بن مهران عن ابن عباس، ورواه ابن سعد عن سعيد بن سليمان عن هشيم، أنا علي، فذكره، وذكره البيهقي من حديث عمار عن ابن عباس فيما يحسب (^٣).\nوأخرجه أيضًا -أعني البيهقي- عن دغفل بن حنظلة (^٤)، وفي \"تاريخ ابن عساكر\": ثنتان وستون سنة ونصف. وفي \"كتاب عمر بن شبة\": إحدى أو اثنتان -لا أراه بلغ ثلاثا- وستين سنة.\nفائدة:\nعند البزار من حديث ابن مسعود - ﵁ - توفي في إحدى وعشرين من رمضان، وكذلك عيسى، ويوشع، وأعلَّ.\nأخرى: لما ذكر أبو جعفر الطبري قول الكلبي وأبي مخنف (^٥): أنه - ﵇ - توفي في ثاني ربيع الأول قال: هذا القول وإن كان خلاف الجمهور فإنه لا يبعد إن كانت الثلاثة أشهر التي قبله كلها كانت تسعًا وعشرين يومًا (^٦).\n_________\n(^١) من (ص ١).\n(^٢) \"التاريخ الصغير\" ١/ ٢٩.\n(^٣) رواه ابن سعد في \"الطبقات\" ٢/ ٣١٠، والبيهقي في \"الدلائل\" ٧/ ٢٤٠.\n(^٤) \"دلائل النبوة\" ٧/ ٢٤١.\n(^٥) في هامش الأصل: واسمه لوط بن يحيى، هالك تالف.\n(^٦) هذا القول فيه نظر، ولا ينسب منه إلى الطبري إلا ما ذكره عن أبي مخنف والكلبي كما في \"تاريخه\" ٢/ ٢٣٢، والذي قال هذا القول هو السهيلي، في \"الروض الأنف\" ٤/ ٢٧٠، وأورده المصنف هنا منه، ولم يشر إلى ذلك، فحمله منه ونقله على أنه تتمة كلام الطبري وليس كذلك والله أعلم.","vol":"20","page":111},{"text":"قلت: وهو قول أنس بن مالك، ومحمد بن عمر الأسلمي، والمعتمر بن سليمان عن أبيه، وأبي معشر عن محمد بن قيس، قالوا ذلك أيضًا، حكاه البيهقي (^١) والقاضي أبو بكر بن كامل في \"البرهان\".\nوقال السهيلي في \"روضه\": اتفقوا على أنه توفي يوم الإثنين وقالوا كلهم في ربيع الأول، غير أنهم قالوا أو أكثرهم: في الثاني عشر منه، أو الثالث عشر، أو الرابع عشر، أو الخامس عشر. قال: ولا يصح أن تكون وفاته يوم الإثنين لا في الثاني عشر من الشهر، أو الثالث عشر، أو الرابع عشر، أو الخامس عشر؛ لإجماع المسلمين على أن وقفة عرفة في حجة الوداع كانت يوم الجمعة تاسع ذي الحجة، فدخل ذو الحجة يوم الخميس فكان المحرم إما الجمعة وإما السبت، فإن كان الجمعة فقد\n(كان صفر إما السبت وإما الأحد، فإن كان السبت فقد) (^٢) كان ربيع إما الأحد أو الإثنين، وكيفما دارت الحال على هذا الحساب فلم يكن الثاني عشر من ربيع الأول يوم الإثنين بوجه. وعن الخوارزمي: توفي - ﵇ - في أول يوم من ربيع الأول. قال: وهذا أقرب إلى القياس (^٣).\nوعن المعتمر بن سليمان عن أبيه أنه - ﵇ - مرض يوم السبت لاثنتين وعشرين ليلة من صفر، بداية وجعه عند وليدته ريحانة، وتوفي في اليوم العاشر. وعند أبي معشر عن محمد بن قيس: اشتكى - ﵇ - يوم الأربعاء لإحدى عشر بقيت من صفر في بيت زينب بنت جحش، فمكث ثلاثة عشر يومًا (^٤). وعند الواقدي عن أم سلمة أم المؤمنين أنه بدئ به\n_________\n(^١) الذي في \"دلائل النبوة\" ٧/ ٢٣٤ ليس فيه قول أنس ومحمد بن عمر الأسلمي.\n(^٢) من (ص ١).\n(^٣) \"الروض الأنف\" ٤/ ٢٧٠.\n(^٤) \"دلائل النبوة\" ٧/ ٢٣٤.","vol":"20","page":112},{"text":"وجعه في بيت ميمونة أم المؤمنين (^١).\nوقال ابن دحية: قال أهل الصحيح بإجماع: إنه توفي يوم الإثنين. وقال أهل السير: مثل الوقت الذي دخل فيه المدينة، وذلك حين ارتفع الضحاء. وفي البيهقي عن أنس أن الصديق صلى بالناس العشاء الآخرة ليلة الجمعة، ثم يومها، ثم السبت، ثم الأحد، ثم صح الإثنين، وتوفي - ﵇ - ذلك اليوم. وعند الواقدي: كانت مدة مرضه اثني عشر يومًا، وقيل أربعة عشر.\n_________\n(^١) كما في \"دلائل النبوة \" ٧/ ٢٣٥.","vol":"20","page":113},{"text":"<span data-type='title' id=toc-2349>٢٠ - باب كُنْيَةِ النَّبِيِّ - ﷺ </span>-\n٣٥٣٧ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - فِي السُّوقِ، فَقَالَ رَجُلٌ: يَا أَبَا الْقَاسِمِ. فَالْتَفَتَ النَّبِيُّ - ﷺ - فَقَالَ: «سَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي». [انظر: ٢١٢٠ - مسلم: ٢١٣١ - فتح: ٦/ ٥٦٠]\n\n٣٥٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ سَالِمٍ، عَنْ جَابِرٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «تَسَمَّوْا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي». [انظر: ٣١١٤ - مسلم: ٢١٣٣ - فتح: ٦/ ٥٦٠]\n\n٣٥٣٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَيُّوبَ، عَنِ ابْنِ سِيرِينَ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ أَبُو الْقَاسِمِ - ﷺ -: «سَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي». [انظر: ١١٠ - مسلم: ٢١٣٤ - فتح: ٦/ ٥٦٠]\nذكر فيه ثلاثة أحاديث: حديث أنس - ﵁ -: كَانَ النَّبِيُّ - ﷺ - فِي السُّوقِ، فَقَالَ رَجُلٌ: يَا أَبَا القَاسِمِ. فَالْتَفَتَ إليه النَّبِيُّ (^١) - ﷺ - (فَقَالَ) (^٢): \"تسَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي\"\nثانيها: حديث جابر: \"تسموا باسمي .. \" إلا آخره.\nثالثها: حديث أبي هريرة قال: قال أبو القاسم .. فذكره.\nالشرح:\nحاصل ما ذكره أن كنيته أبو القاسم، وقد سلف الخلاف هل نتكنى به نحن واضحا، فراجعه. وفي رواية: \"لا تجمعوا بين اسمي وكنيتي، أنا أبو القاسم، الله يرزق وأنا أقسم\" (^٣) وهو أحد ما قيل في الحديث\n_________\n(^١) من الأصل وعليها (لا .. إلى).\n(^٢) ساقطة من الأصل.\n(^٣) رواه أحمد ٢/ ٣٣، وصححه ابن حبان ١٣/ ١٣٤ من حديث أبي هريرة.","vol":"20","page":114},{"text":"لا تجمعوا بينهما، وترجم عليه الترمذي في \"جامعه\" باب (ما جاء في) (^١) كراهية الجمع بين اسمه وكنيته، ثم أخرج من حديث أبي هريرة أن النبي - ﵁ - نهى أن يجمع أحد بين اسمه وكنيته، ويسمي محمدًا أبا القاسم ثم قال: حسن صحيح (^٢)، ثم روى من حديث جابر مرفوعًا: \"إذا سميتم بي فلا تكتنوا بي\" ثم قال: حسن غريب، وصححه ابن حبان والبيهقي في \"شعب الإيمان\" (^٣) وروى الترمذي أيضًا عن محمد ابن الحنفية، عن علي - ﵁ - أنه قال: يا رسول الله، أرأيت إن وُلد لي بعدك ولد أسميه محمدًا وأكنيه بكنيتك؟ قال: \"نعم\"، فكانت رخصة لي، ثم قال: صحيح (^٤).\nقال الأستاذ أبو بكر محمد بن خير -فيما حكاه عنه ابن دحية-: كُني رسول الله - ﷺ - بأبي القاسم لأنه يقسم الجنة بين الخلق يوم القيامة.\nقلت: ويكنى أيضًا بأبي إبراهيم باسم ولده كما كني بأبي القاسم باسم ولده القاسم. روى البيهقي من حديث أنس أنه لما ولد إبراهيم ابن رسول الله - ﷺ -، من مارية جاريته كاد يقع (^٥) في نفس رسول الله - ﷺ - منه حتى أتاه جبريل، فقال: السلام عليك أبا إبراهيم. وفي رواية له: يا أبا إبراهيم (^٦). وذكره ابن سعد أيضًا (^٧).\n_________\n(^١) من (ص ١).\n(^٢) \"سنن الترمذي\" (٢٨٤١).\n(^٣) \"سنن الترمذي\" (٢٨٤٢)، \"صحيح ابن حبان\" ١٣/ ١٣٣، \"شعب الإيمان\" ٢/ ١٤٦.\n(^٤) \"سنن الترمذي\" (٢٨٤٣)، وفي النسخ المطبوعة: حسن صحيح.\n(^٥) في هامش الأصل تعليق نصه: رأيته في \"مسند أحمد\" من حديث أنس بلفظ: وقع. من حديث أنس، وكذا عزاه السهيلي في \"روضه\" إليه.\n(^٦) \"السنن الكبرى\" ٧/ ٦٧٨.\n(^٧) \"الطبقات الكبرى\" ١/ ١٣٥.","vol":"20","page":115},{"text":"قلت: وله ثالثة وهو: أبو الأرامل.\nفائدة:\nالكنية بضم الكاف، سميت بذلك لأنها تورية عن الاسم، من قولهم: كنيت عن أمر كذا إذا تكلمت بغيره مما يستدل به عليه.\nوفي كتاب الخليل: الصواب أنه يقال: يُكنى بأبي عبد الله، ويكنى بعبد الله (^١).\n_________\n(^١) \"العين\" ٥/ ٤١١.","vol":"20","page":116},{"text":"<span data-type='title' id=toc-2350>٢١ - باب</span>\n٣٥٤٠ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا الْفَضْلُ بْنُ مُوسَى، عَنِ الْجُعَيْدِ بْنِ عَبْدِ الرَّحْمَنِ: رَأَيْتُ السَّائِبَ بْنَ يَزِيدَ ابْنَ أَرْبَعٍ وَتِسْعِينَ جَلْدًا مُعْتَدِلًا فَقَالَ قَدْ عَلِمْتُ مَا مُتِّعْتُ بِهِ سَمْعِي وَبَصَرِي إِلاَّ بِدُعَاءِ رَسُولِ اللهِ - ﷺ -، إِنَّ خَالَتِي ذَهَبَتْ بِى إِلَيْهِ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنَ أُخْتِي شَاكٍ فَادْعُ اللهَ. قَالَ: فَدَعَا لِي. [انظر: ١٩٠ - مسلم: ٢٣٤٥ - فتح: ٦/ ٥٦٠]\nذكر فيه حديث الجُعَيْدِ بْنِ عَبْدِ الرَّحْمَنِ: رَأَيْتُ السَّائِبَ بْنَ يَزِيدَ ابن أَرْبَعٍ وَتِسْعِينَ جَلْدًا مُعْتَدِلًا فَقَالَ قَدْ عَلِمْتُ مَا مُتِّعْتُ بِهِ سَمْعِي وَبَصَرِي إِلَّا بِدُعَاءِ رَسُولِ اللهِ - ﷺ -، إِنَّ خَالَتِي ذَهَبَتْ بِي إِلَيْهِ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابن أُخْتِي شَاكٍ فَادْعُ اللهَ له. قَالَ: فَدَعَا لِي (^١).\nهذا (^٢) الحديث سيذكره على الإثر في باب خاتم النبوة مطولًا وذكر طرفا منه في الحج. وظهر لي في وجه إيراده هنا عقب باب الاسم وباب الكنية كيفية ندائه بيا رسول الله لا باسمه كما قال تعالى: ﴿لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا﴾ فذكر أولًا اسمه، ثم كنيته، ثم ذكر كيفية ندائه.\nوالسائب بن يزيد هذا هو ابن سعيد أبو يزيد المعروف بابن أخت نمر، قيل: إنه ليثي كناني، وقيل: أزدي، وقيل: كندي حليف بني أمية، ولد في السنة الثانية. وخرج في الصبيان إلى ثنية الوداع يتلقى رسول الله - ﷺ - (مقدمه من تبوك) (^٣) وشهد حجة الوداع. وفصل ابن\n_________\n(^١) في الأصل: له.\n(^٢) من (ص ١).\n(^٣) من (ص ١).","vol":"20","page":117},{"text":"منده بينه وبين السائب بن يزيد (^١). قال عطاء مولى السائب إنه كان مقدم رأسه أسود لأنه - ﵇ - مسحه (^٢)، وهو هو. وأمه علية بنت شريح الحضرمية، ومخرمة بن شريح خاله، والجعيد بن عبد الرحمن، قال فيه جماعة: الجعد مكبرًا.\n_________\n(^١) \"معرفة الصحابة\" ٢/ ٧٤٤.\n(^٢) رواه البيهقي في \"دلائل النبوة\" ٦/ ٢٠٩.","vol":"20","page":118},{"text":"<span data-type='title' id=toc-2351>٢٢ - باب خَاتِمِ النُّبُوَّةِ</span>\n٣٥٤١ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ، حَدَّثَنَا حَاتِمٌ، عَنِ الجُعَيْدِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ قَالَ: ذَهَبَتْ بِي خَالَتِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنَ أُخْتِي وَقَعَ. فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، وَتَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، ثُمَّ قُمْتُ خَلْفَ ظَهْرِهِ فَنَظَرْتُ إِلَى خَاتَمٍ بَيْنَ كَتِفَيْهِ. قَالَ ابْنُ عُبَيْدِ اللهِ: الحُجْلَةُ مِنْ حُجَلِ الْفَرَسِ الَّذِى بَيْنَ عَيْنَيْهِ. قَالَ إِبْرَاهِيمُ بْنُ حَمْزَةَ: مِثْلَ زِرِّ الحَجَلَةِ. [انظر: ١٩٠ - مسلم: ٢٣٤٥ - فتح: ٦/ ٥٦١]\nذكر فيه حديث الجعيد أيضًا عن السَّائِبَ بْنَ يَزِيدَ: ذَهَبَتْ بِي خَالَتِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابن أُخْتِي وَقَعَ. فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، وَتَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، ثُمَّ قُمْتُ خَلْفَ ظَهْرِهِ فَنَظَرْتُ إِلَى خَاتَمِ النبوة بَيْنَ كَتِفَيْهِ. قَالَ ابن عُبَيْدِ اللهِ: الحُجْلَةُ مِنْ حُجَلِ الفَرَسِ الذِي بَيْنَ عَيْنَيْهِ. وقَالَ إِبْرَاهِيمُ: مِثْلَ زِرِّ الحَجَلَةِ.\nالشرح:\nقد عرفت ترجمة السائب. وعند ابن سعد: كان السائب من هامته إلى مقدم رأسه أسود، وسائر رأسه ولحيته وعارضه أبيض، فسئل فقال: مرَّ بي رسول الله وأنا ألعب مع الصبيان فقال: \"من أنت؟ \" فقلت: السائب فمسح يده على رأسي وقال: \"بارك الله فيك\" فهو لا يشيب أبدًا. وقال أبو مودود: رأيت السائب أبيض الرأس واللحية (^١).\nوفيه فوائد:\nأولها: صحة إسماعه كبيرًا ما سمعه صغيرًا.\nثانيها: كون موضعه لم يبيض؛ لأنه دعا له بالبركة وأصلها دوام\n_________\n(^١) \"الطبقات الكبرى\" (القسم المتمم) ص ٤٤٩.","vol":"20","page":119},{"text":"ما هو حاصل، وهو من البروك أي الثبوت، وقيل في تفسير قوله تعالى: (تبارك) أي الذي دام ملكه وثبت، فلهذا ثبت جمال شبابه، والشيب أيضًا فضيلة ولهذا ابيضت لحيته ليحصل له الأمران.\nثالثها: تتبع آثار الصالحين.\nوأما صفة خاتمه الكريم شرفه الله فذكره في باب الدعاء للصبيان من كتاب الدعاء أتم من هذا (^١)، وفيه: فنظرت إلا خاتمه بين كتفيه مثل زر الحجلة، وهي واحدة الحجال وهي الستور، وهذا أولى ما قيل فيه، والزر واحد الأزرار التي تدخل في العربي كأزرار القميص، ومن فسر الزر بالبيض نظر إلى ما ورد في بعض الطرق: مثل بيضة الحمامة، فجعل الزر البيضة.\nوالحجلة: الطائر الذي يسمى القيح، وبه فسره الترمذي حيث قال: زر الحجلة: بيضها، وأخرج من حديث سمرة - ﵁ -: كان خاتم النبي - ﷺ - الذي بين كتفيه غدة حمراء مثل بيضة الحمامة (^٢)، وقاله الخطابي بتقديم الراء على الزاي (أخذه من رزِّ الجراد، وهو بيضها، واستعاره الطائر (^٣).\nواعترض السهيلي على الترمذي وقال: توهم أن الحجلة من القيح، وهو وهم، إنما هو حجلة السرير واحدة الحجال، وزرها الذي يدخل في عروتها (^٤)، وما ذكره إنما يأتي على تقديم الراء على الزاي) (^٥) كما حكاه البخاري عن إبراهيم بن حمزة، من ارتز الشيء إذا دخل في الأرض،\n_________\n(^١) سيأتي برقم (٦٣٥٢) كتاب: الدعوات.\n(^٢) \"سنن الترمذي\" (٣٦٤٤).\n(^٣) \"أعلام الحديث\" ٣/ ١٥٩٠.\n(^٤) \"الروض الأنف\" ١/ ٢٠٦.\n(^٥) ما بين القوسين ساقط من (ص ١).","vol":"20","page":120},{"text":"ومنه الرزة، قال: لأن الحجلة إذا أرادت أن تبيض رزت ذنبها بالأرض من شدة ما تلاقيه. قال الخطابي: زعم قوم أن زر الحجلة بيض الحجل (^١)، ورواية إبراهيم بن حمزة تدل عليه قال: وهو من قولك: يقال أزرت الجرادة إذا أناخت ذنبها في الأرض فباضت، فاستعاره للطائر.\nوتفسير شيخ البخاري محمد بن عبيد الله الحجلة من حجل الفرس الذي بين عينيه: فيه نظر؛ لأن تحجيل الفرس إنما هو أن يعلو أرساغه الأربعة بقوائمه، والحجلة بفتحهما هي الكلة التي تكون على السرير، وأما التي بين عيني الفرس فهو الغرة وبينه النبي - ﷺ - بقوله: \"غرًّا محجلين من آثار الوضوء\" (^٢) نبه عليه ابن التين، وقال بعد كلام الخطابي السالف: والذي رويناه إنما خالف في رواية إبراهيم بن حمزة في ضم حاء الحجلة، فرواها بفتح الحاء والجيم، وهي قبل ذلك بضم الحاء وسكون الجيم.\nقلت: وقيده بعضهم بضم الحاء وسكون الجيم وفتحها، وبكسر الحاء وفتح الجيم، ذكره ابن دحية واقتصر في \"تنويره\" على الأول.\nوقال النووي: الصحيح المشهور فتحهما واحدة الحجال، وهي بيت كالقبة لها أزرار كبار وعرى إلا الطائر (^٣)، كما أشار إليه الترمذي وأنكره عليه العلماء (^٤).\nوقال البيهقي في \"دلائله\": المعروف زر بتقديم الزاي على الراء\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٩١.\n(^٢) سلف برقم (١٣٦) كتاب: الوضوء، باب: فضل الوضوء.\n(^٣) سلف برقم (١٣٦) كتاب: الوضوء، باب: فضل الوضوء.\n(^٤) \"شرح مسلم\" للنووي ١٥/ ٩٨.","vol":"20","page":121},{"text":"ورواه بعضهم بالراء قبله (^١).\nقلت: وروي في صفة الخاتم الكريم غير ذلك والمعنى متقارب، ففي أفراد مسلم من حديث عبد الله بن سرجس قال: نظرت إلى خاتم النبوة بين كتفيه عند نغض كتفه اليسرى جمعًا عليه خيلان كأنها (^٢) الثآليل (^٣). وجمعا بضم الجيم وكسرها، وفي رواية: ورأيت العلامة التي فيه وهي إلى أصل نغض كتفه، عليه خيلان كهيئة الثآليل (^٤).\nوفي أفراده أيضًا من حديث جابر بن سمرة: ورأيت خاتم النبوة بين كتفيه مثل بيضة الحمامة يشبه جسده (^٥).\nوفي \"الدلائل\" للبيهقي من حديث معاوية بن قرة عن أبيه: فإذا هو على نغض كتفه مثل البيضة. وفي لفظ: مثل السلعة (^٦). ومن حديث أبي رمثة: مثل السلعة بين كتفيه (^٧). وفي لفظ: فإذا خلف كتفيه مثل التفاحة (^٨).\nوفي لفظ: فإذا في نغض كتفه مثل بعرة البعير أو بيضة الحمامة.\nوقال أبو سعيد: الختم الذي بين كتفيه لحمة ناتئة. ومن حديث سليمان الفارسي: فرأيت الخاتم بين كتفيه مثل بيضة الحمام (^٩).\n_________\n(^١) \"دلائل النبوة\" ١/ ٢٦٢.\n(^٢) في (ص ١): كأمثال.\n(^٣) برقم (٢٣٤٦) كتاب: الفضائل، باب: إثبات خاتم النبوة ووصفه.\n(^٤) رواها البيهقي في \"دلائل النبوة\" ٢/ ٢٦٤.\n(^٥) مسلم (٢٣٤٤) كتاب: الفضائل، باب: شيبه - ﷺ -.\n(^٦) \"دلائل النبوة\" ١/ ٢٦٤ - ٢٦٥.\n(^٧) رواه أحمد ٢/ ٢٢٦، والبيهقي في \"الدلائل\" ١/ ٢٦٥.\n(^٨) رواه أحمد ٤/ ١٦٣.\n(^٩) \"دلائل النبوة\" ١/ ٢٦٥ - ٢٦٦.","vol":"20","page":122},{"text":"وفي رواية من حديث آخر، قال التنوخي رسول هرقل: فجلت في ظهره، فإذا أنا بخاتم في موضع غضروف الكتف مثل المحجمة الضخمة (^١).\nوفي \"السير\" عن ابن هشام: كأثر المحجم (^٢). يعني: أثر المحجمة القابضة على اللحم حتى يكون ناتئا. ولابن عبد البر: كركبة العنز. ولابن أبي خيثمة: كشامة سوداء تضرب إلى الصفرة حولها شعرات متواليات كأنها عرف الفرس. وقيل: كان بمنكبه الأيمن بأسفل كتفه شامة خضراء منحفرة في اللحم قليلًا، رواه البيهقي في \"دلائله\" في آخر باب جامع صفته من حديث عائشة - ﵂ - (^٣).\nوالترمذي: كالتفاحة (^٤). ولابن إسحاق: كبضعة ناشزة من لحم كون بدنه (^٥). وليحيى بن مالك بن عائذ: كان نورًا يتلألأ. قال: ولما شق صدره ختم بخاتم له شعاع بين كتفيه وثدييه وجد رسول الله - ﷺ - برده زمانًا.\nولأبي عبد الله القضاعي في \"تاريخه\" كانت ثلاث شعرات مجتمعات، وقيل كان خيلان مجتمعة، وفي \"المستدرك\" مصححًا: كان شعرًا مجتمعًا (^٦).\n_________\n(^١) رواه أحمد ٣/ ٤٤٢.\n(^٢) \"سيرة ابن هشام\" ٣/ ١٩٦.\n(^٣) \"دلائل النبوة\" ١/ ٣٠٤، وليس فيه ذكر عائشة، وإنما أطلق القول.\n(^٤) \"سنن الترمذي\" (٣٦٢٠) قال الذهبي في \"تاريخ الإسلام\" ١/ ٥٧: وهو منكر جدًّا. قال الألباني: الحديث صحيح وذكر بلال فيه خطأ.\nفإنه لم يكن يومئذٍ قد خلق بعد. \"مشكاة المصابيح\" (٥٩١٨).\n(^٥) \"سيرة ابن إسحاق\" ص (٧١).\n(^٦) \"المستدرك\" ٢/ ٦٠٦.","vol":"20","page":123},{"text":"وفي حديث عمرو بن أخطب عند ابن عساكر: كشيء يختم به مثل إنسان قال بظفره عليه.\nوفي \"صحيح ابن حبان\" من حديث ابن عمر - ﵄ -: مثل البندقة من لحم مكتوب فيه: محمد رسول الله (^١).\nوللترمذي الحكيم: كبيضة حمام مكتوب في باطنها: الله وحده لا شريك له وفي ظاهرها: توجه حيث شئت فإنك منصور.\nولأحمد بن عمرو بن أبي عاصم النبيل في السيرة: عذرة كعذرة الحمامة. قال أبو أيوب أحد رواته: يعني قرطمة الحمامة وهي التي بجانب أنفها.\nوللحاكم في \"تاريخ نيسابور\" عن عائشة - ﵂ -: كتينة صغيرة تضرب إلى الدهمة، وكان مما يلي الفقار، قالت: فلمسته حين توفي فوجدته قد رفع.\nوفي \"دلائل البيهقي\": لما شكوا في موته وضعت أسماء بنت عميس يدها بين كتفيه فوجدت الخاتم قد رفع قالت: قد توفي (^٢).\nوفي \"دلائل أبي نعيم\": أنه - ﵇ - لما ولد ذكرت أمه أن الملك غمسه في الماء الذي أتبعه ثلاث غمسات ثم أخرج سورة من حرير أبيض فإذا فيها خاتم، فضرب على أنفه كالبيضة المكنونة تضيء كالزهرة.\n_________\n(^١) \"صحيح ابن حبان\" ١٤/ ٢١٠ (٦٣٠٢) قال الحافظ في \"الفتح\" ٦/ ٥٦٣: لا يثبت من ذلك شيء.\n(^٢) \"دلائل النبوة\" ٧/ ٢١٩. قال ابن كثير في \"البداية والنهاية\" ٥/ ٢٤٤: هكذا أورده الحافظ البيهقي في كتابه \"دلائل النبوة\" من طريق الواقدي وهو ضعيف، وشيوخه لم يسموا، ثم هو منقطع بكل حال ومخالف لما صح، وفيه غرابة شديدة، وهو رفع الخاتم، فالله أعلم بالصواب.","vol":"20","page":124},{"text":"قال ابن عائذ: ولم يدر هل كان خاتم النبوة خلق به أم وضع فيه بعد ما ولد وحين نبئ. وقد أسند عن أبي ذر - ﵁ -: أن ملكين وضعاه في بطنه ببطحاء مكة (^١)، ووهم القاضي ثم السهيلي قوله: ببطحاء مكة فإن هذا كان في بني سعد مع حليمة كما ذكره ابن إسحاق (^٢).\nونقل النووي عن القاضي أنه قال: هذا الخاتم هو أثر شق الملكين بين كتفيه ثم قال: هذا الذي قاله ضعيف أو باطل لأن شق الملكين إنما كان في صدره وبطنه (^٣)، قال تعالى: ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١)﴾ وفي الحديث: كان أثره خطًّا واضحًا في صدره ولم يأت في شيء من الأحاديث أنه بلغ بالشق حتى نفذ إلى ظهره، ولو كان ذلك للزم أن يكون مستطيلًا من بين كتفيه إلا أسفل من ذلك؛ لأنه الذي يحاذي الصدر من سرته إلى مراق بطنه.\nفصل:\nالحكمة في الخاتم على وجه الاعتبار أن قلبه لما ملئ حكمة وإيمانا -كما في الصحيح (^٤) - ختم عليه كما يختم على الوعاء المملوء مسكا (^٥) أو درًّا، فجمع الله أجزاء النبوة له وتممه وختم عليه بخاتم، فلم يجد عدوه سبيلا إليه من أجل ذلك الختم لحراسته؛ لأن المختوم محروس، وكذا تدبير الله لنا في هذِه الدنيا إذا وجد الشيء بختمه زال الشك،\n_________\n(^١) رواه الدارمي ١/ ١٦٤ (١٤)، وابن أبي الدنيا في \"الهواتف\" (٣)، والعقيلي في \"الضعفاء\" ١/ ١٨٣، وضعفه العقيلي بجعفر بن عبد الله. أحد رواته.\n(^٢) \"السيرة\" لابن إسحاق ص (٢٦)، \"الروض الأنف\" ١/ ١٨٩،\n(^٣) \"شرح مسلم\" اللنووي ١٥/ ٩٩.\n(^٤) مسلم برقم (١٦٤) كتاب: الإيمان، باب الإسراء برسول الله - ﷺ - إلى السموات.\n(^٥) \"الروض الأنف\" ١/ ١٩١.","vol":"20","page":125},{"text":"وانقطع الخصام فيما بين الآدميين، فكذلك ختم رب العالمين في قلبه ختمًا تضامن له القلب وبقي النور فيه، ونفذت قوة القلب إلى الصلب وظهرت بين الكتفين كالبيضة، ومن أجل ذلك برز بالصدق على أهل الموقف وصارت له الشفاعة من بين الرسل بالمقام المحمود؛ لأن ثناء الصدق هو الذي استحقه إذ خصه ربه بما لم يخص به أحدا.\nفصل:\nإن قلت: ما الحكمة في كونه عند نغض كتفه؟\nقلت: لقيام العصمة به، وذلك الموضع منه يوسوس الشيطان لابن آدم. وذكر ابن عبد البر عن ميمون بن مهران، عن عمر بن عبد العزيز أن رجلًا سأل ربه سنة (^١) أن يريه موضع الشيطان منه فأري جسدًا ممهى يرى داخله من خارجه ورأى الشيطان في صورة ضفدع عند نغض كتفه حذاء قلبه، له خرطوم كخرطوم البعوضة وقد أدخله في منكبه الأيسر إلى قلبه يوسوس إليه، فإذا ذكر الله العبد خنس (^٢).\n_________\n(^١) من (ص ١).\n(^٢) \"الروض الأنف\" وقوى سنده الحافظ في \"الفتح\" ٦/ ٥٦٣.","vol":"20","page":126},{"text":"<span data-type='title' id=toc-2352>٢٣ - باب صِفَةِ النَّبِيِّ - ﷺ </span>-\n٣٥٤٢ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ عُمَرَ بْنِ سَعِيدِ بْنِ أَبِى حُسَيْنٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الْحَارِثِ قَالَ: صَلَّى أَبُو بَكْرٍ - ﵁ - العَصْرَ، ثُمَّ خَرَجَ يَمْشِي فَرَأَى الْحَسَنَ يَلْعَبُ مَعَ الصِّبْيَانِ، فَحَمَلَهُ عَلَى عَاتِقِهِ وَقَالَ: بِأَبِي شَبِيهٌ بِالنَّبِيِّ لَا شَبِيهٌ بِعَلِيٍّ. وَعَلِيٌّ يَضْحَكُ. [٣٧٥٠ - فتح: ٦/ ٥٦٣]\n\n٣٥٤٣ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَبِي جُحَيْفَةَ - ﵁ -، قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ -، وَكَانَ الْحَسَنُ يُشْبِهُهُ. [٣٥٤٤ - مسلم: ٢٣٤٣ - فتح: ٦/ ٥٦٣]\n\n٣٥٤٤ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ حَدَّثَنَا ابْنُ فُضَيْلٍ حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ قَالَ: سَمِعْتُ أَبَا جُحَيْفَةَ - ﵁ -، قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - وَكَانَ الحَسَنُ بْنُ عَلِيٍّ - ﵉ - يُشْبِهُهُ قُلْتُ لأَبِي جُحَيْفَةَ صِفْهُ لِي. قَالَ: كَانَ أَبْيَضَ قَدْ شَمِطَ. وَأَمَرَ لَنَا النَّبِيُّ - ﷺ - بِثَلَاثَ عَشْرَةَ قَلُوصًا قَالَ: فَقُبِضَ النَّبِيُّ - ﷺ - قَبْلَ أَنْ نَقْبِضَهَا. [انظر: ٣٥٤٣ - مسلم: ٢٣٤٣ - فتح: ٦/ ٥٦٤]\n\n٣٥٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ وَهْبٍ أَبِي جُحَيْفَةَ السُّوَائِيِّ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ -، وَرَأَيْتُ بَيَاضًا مِنْ تَحْتِ شَفَتِهِ السُّفْلَى الْعَنْفَقَةَ. [مسلم: ٢٣٤٢ - فتح: ٦/ ٥٦٤]\n\n٣٥٤٦ - حَدَّثَنَا عِصَامُ بْنُ خَالِدٍ، حَدَّثَنَا حَرِيزُ بْنُ عُثْمَانَ أَنَّهُ سَأَلَ عَبْدَ اللهِ بْنَ بُسْرٍ صَاحِبَ النَّبِيِّ - ﷺ - قَالَ أَرَأَيْتَ النَّبِيَّ - ﷺ - كَانَ شَيْخًا قَالَ: كَانَ فِي عَنْفَقَتِهِ شَعَرَاتٌ بِيضٌ. [فتح: ٦/ ٥٦٤]\n\n٣٥٤٧ - حَدَّثَنِي ابْنُ بُكَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ خَالِدٍ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَصِفُ النَّبِيَّ - ﷺ - قَالَ: كَانَ رَبْعَةً مِنَ الْقَوْمِ، لَيْسَ بِالطَّوِيلِ وَلَا بِالْقَصِيرِ، أَزْهَرَ اللَّوْنِ لَيْسَ بِأَبْيَضَ أَمْهَقَ وَلَا آدَمَ، لَيْسَ بِجَعْدٍ قَطَطٍ وَلَا سَبْطٍ رَجِلٍ، أُنْزِلَ عَلَيْهِ وَهْوَ ابْنُ أَرْبَعِينَ، فَلَبِثَ بِمَكَّةَ","vol":"20","page":127},{"text":"عَشْرَ سِنِينَ يُنْزَلُ عَلَيْهِ، وَبِالْمَدِينَةِ عَشْرَ سِنِينَ، وَلَيْسَ فِي رَأْسِهِ وَلِحْيَتِهِ عِشْرُونَ شَعَرَةً بَيْضَاءَ. قَالَ رَبِيعَةُ: فَرَأَيْتُ شَعَرًا مِنْ شَعَرِهِ، فَإِذَا هُوَ أَحْمَرُ فَسَأَلْتُ فَقِيلَ: احْمَرَّ مِنَ الطِّيبِ. [٣٥٤٨، ٥٩٠٠ - مسلم: ٢٣٤٧ - فتح: ٦/ ٥٦٤]\n\n٣٥٤٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ سَمِعَهُ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - لَيْسَ بِالطَّوِيلِ الْبَائِنِ وَلَا بِالْقَصِيرِ، وَلَا بِالأَبْيَضِ الأَمْهَقِ وَلَيْسَ بِالآدَمِ، وَلَيْسَ بِالْجَعْدِ الْقَطَطِ وَلَا بِالسَّبْطِ، بَعَثَهُ اللهُ عَلَى رَأْسِ أَرْبَعِينَ سَنَةً، فَأَقَامَ بِمَكَّةَ عَشْرَ سِنِينَ وَبِالْمَدِينَةِ عَشْرَ سِنِينَ، فَتَوَفَّاهُ اللهُ وَلَيْسَ فِي رَأْسِهِ وَلِحْيَتِهِ عِشْرُونَ شَعْرَةً بَيْضَاءَ. [انظر: ٢٣٣٧ - فتح: ٦/ ٥٦٤]\n\n٣٥٤٩ - حَدَّثَنَا أَحْمَدُ بْنُ سَعِيدٍ أَبُو عَبْدِ اللهِ، حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - أَحْسَنَ النَّاسِ وَجْهًا، وَأَحْسَنَهُ خَلْقًا، لَيْسَ بِالطَّوِيلِ الْبَائِنِ وَلَا بِالْقَصِيرِ. [مسلم: ٢٣٣٧ - فتح: ٦/ ٥٦٤]\n\n٣٥٥٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ قَالَ: سَأَلْتُ أَنَسًا: هَلْ خَضَبَ النَّبِيُّ - ﷺ -؟ قَالَ: لَا، إِنَّمَا كَانَ شَيْءٌ فِي صُدْغَيْهِ. [٥٨٩٤، ٥٨٩٥ - مسلم: ٢٣٤١ - فتح: ٦/ ٥٦٤]\n\n٣٥٥١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - مَرْبُوعًا، بَعِيدَ مَا بَيْنَ المَنْكِبَيْنِ، لَهُ شَعَرٌ يَبْلُغُ شَحْمَةَ أُذُنِهِ، رَأَيْتُهُ فِي حُلَّةٍ حَمْرَاءَ لَمْ أَرَ شَيْئًا قَطُّ أَحْسَنَ مِنْهُ. قَالَ يُوسُفُ بْنُ أَبِي إِسْحَاقَ عَنْ أَبِيهِ: إِلَى مَنْكِبَيْهِ. [٥٨٤٨، ٥٩٠١ - مسلم: ٢٣٣٧ - فتح: ٦/ ٥٦٥]\n\n٣٥٥٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ قَالَ: سُئِلَ البَرَاءُ: أَكَانَ وَجْهُ النَّبِيِّ - ﷺ - مِثْلَ السَّيْفِ؟ قَالَ: لَا، بَلْ مِثْلَ القَمَرِ. [فتح: ٦/ ٥٦٥]\n\n٣٥٥٣ - حَدَّثَنَا الحَسَنُ بْنُ مَنْصُورٍ أَبُو عَلِيٍّ، حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ الأَعْوَرُ بِالْمَصِّيصَةِ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ قَالَ: سَمِعْتُ أَبَا جُحَيْفَةَ قَالَ: خَرَجَ رَسُولُ اللهِ","vol":"20","page":128},{"text":"- ﷺ - بِالْهَاجِرَةِ إِلَى البَطْحَاءِ، فَتَوَضَّأَ ثُمَّ صَلَّى الظُّهْرَ رَكْعَتَيْنِ وَالْعَصْرَ رَكْعَتَيْنِ وَبَيْنَ يَدَيْهِ عَنَزَةٌ. وَزَادَ فِيهِ عَوْنٌ، عَنْ أَبِيهِ أَبِي جُحَيْفَةَ قَالَ: كَانَ يَمُرُّ مِنْ وَرَائِهَا المَرْأَةُ، وَقَامَ النَّاسُ فَجَعَلُوا يَأْخُذُونَ يَدَيْهِ، فَيَمْسَحُونَ بِهَا وُجُوهَهُمْ. قَالَ: فَأَخَذْتُ بِيَدِهِ فَوَضَعْتُهَا عَلَى وَجْهِي، فَإِذَا هِيَ أَبْرَدُ مِنَ الثَّلْجِ، وَأَطْيَبُ رَائِحَةً مِنَ المِسْكِ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح: ٦/ ٥٦٥]\n\n٣٥٥٤ - حَدَّثَنَا عَبْدَانُ، حَدَّثَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - أَجْوَدَ النَّاسِ، وَأَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ جِبْرِيلُ - ﵇ - يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ، فَيُدَارِسُهُ الْقُرْآنَ، فَلَرَسُولُ اللهِ - ﷺ - أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ المُرْسَلَةِ. [انظر: ٦ - مسلم: ٢٣٠٨ - فتح: ٦/ ٥٦٥]\n\n٣٥٥٥ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي ابْنُ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَلَيْهَا مَسْرُورًا تَبْرُقُ أَسَارِيرُ وَجْهِهِ، فَقَالَ: «أَلَمْ تَسْمَعِي مَا قَالَ المُدْلِجِيُّ لِزَيْدٍ وَأُسَامَةَ -وَرَأَى أَقْدَامَهُمَا- إِنَّ بَعْضَ هَذِهِ الأَقْدَامِ مِنْ بَعْضٍ؟». [٣٧٣١، ٦٧٧٠، ٦٧٧١ - مسلم: ١٤٥٩ - فتح: ٦/ ٥٦٥]\n\n٣٥٥٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ كَعْبٍ، أَنَّ عَبْدَ اللهِ بْنَ كَعْبٍ قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حِينَ تَخَلَّفَ عَنْ تَبُوكَ قَالَ: فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللهِ - ﷺ - وَهْوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُورِ، وَكَانَ رَسُولُ اللهِ - ﷺ - إِذَا سُرَّ اسْتَنَارَ وَجْهُهُ، حَتَّى كَأَنَّهُ قِطْعَةُ قَمَرٍ، وَكُنَّا نَعْرِفُ ذَلِكَ مِنْهُ. [انظر: ٢٧٥٧ - مسلم: ٢٧٦٩ - فتح: ٦/ ٥٦٥]\n\n٣٥٥٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَمْرٍو، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى كُنْتُ مِنَ الْقَرْنِ الذِي كُنْتُ فِيهِ». ٤/ ٢٣٠ [فتح: ٦/ ٥٦٦]\n\n٣٥٥٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ:","vol":"20","page":129},{"text":"أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسْدِلُ شَعَرَهُ، وَكَانَ الْمُشْرِكُونَ يَفْرُقُونَ رُءُوسَهُمْ، فَكَانَ أَهْلُ الْكِتَابِ يَسْدِلُونَ رُءُوسَهُمْ، وَكَانَ رَسُولُ اللهِ - ﷺ - يُحِبُّ مُوَافَقَةَ أَهْلِ الكِتَابِ فِيمَا لَمْ يُؤْمَرْ فِيهِ بِشَيْءٍ، ثُمَّ فَرَقَ رَسُولُ اللهِ - ﷺ - رَأْسَهُ. [٣٥٥٨، ٣٩٤٤، ٥٩١٧ - مسلم: ٢٣٣٦ - فتح: ٦/ ٥٦٦]\n\n٣٥٥٩ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ - قَالَ: لَمْ يَكُنِ النَّبِيُّ - ﷺ - فَاحِشًا وَلَا مُتَفَحِّشًا، وَكَانَ يَقُولُ: «إِنَّ مِنْ خِيَارِكُمْ أَحْسَنَكُمْ أَخْلَاقًا». [٣٧٥٩، ٦٠٢٩، ٦٠٣٥ - مسلم: ٢٣٢١ - فتح: ٦/ ٥٦٦]\n\n٣٥٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: مَا خُيِّرَ رَسُولُ اللهِ - ﷺ - بَيْنَ أَمْرَيْنِ إِلاَّ أَخَذَ أَيْسَرَهُمَا، مَا لَمْ يَكُنْ إِثْمًا، فَإِنْ كَانَ إِثْمًا كَانَ أَبْعَدَ النَّاسِ مِنْهُ، وَمَا انْتَقَمَ رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ، إِلاَّ أَنْ تُنْتَهَكَ حُرْمَةُ اللهِ فَيَنْتَقِمَ لِلَّهِ بِهَا. [٦١٢٦، ٦٧٨٦، ٦٨٥٣ - مسلم: ٢٣٢٧ - فتح: ٦/ ٥٦٦]\n\n٣٥٦١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: مَا مَسِسْتُ حَرِيرًا وَلَا دِيبَاجًا أَلْيَنَ مِنْ كَفِّ النَّبِيِّ - ﷺ -، وَلَا شَمِمْتُ رِيحًا قَطُّ -أَوْ عَرْفًا قَطُّ- أَطْيَبَ مِنْ رِيحِ -أَوْ عَرْفِ- النَّبِيِّ - ﷺ -. [انظر: ١٩٧٣ - مسلم: ٢٣٣٠ - فتح: ٦/ ٥٦٦]\n\n٣٥٦٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي عُتْبَةَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - أَشَدَّ حَيَاءً مِنَ الْعَذْرَاءِ فِي خِدْرِهَا. [٦١٠٢، ٦١١٩ - مسلم: ٢٣٢٠ - فتح: ٦/ ٥٦٦]\nحَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى وَابْنُ مَهْدِيٍّ قَالَا: حَدَّثَنَا شُعْبَةُ مِثْلَهُ: وَإِذَا كَرِهَ شَيْئًا عُرِفَ فِي وَجْهِهِ.\n\n٣٥٦٣ - حَدَّثَنِي عَلِيُّ بْنُ الجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: مَا عَابَ النَّبِيُّ - ﷺ - طَعَامًا قَطُّ، إِنِ اشْتَهَاهُ أَكَلَهُ، وَإِلاَّ تَرَكَهُ.","vol":"20","page":130},{"text":"٣٥٦٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا بَكْرُ بْنُ مُضَرَ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ ابْنِ بُحَيْنَةَ الأَسْدِيِّ ٤/ ٢٣١ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا سَجَدَ فَرَّجَ بَيْنَ يَدَيْهِ حَتَّى نَرَى إِبْطَيْهِ. قَالَ: وَقَالَ ابْنُ بُكَيْرٍ: حَدَّثَنَا بَكْرٌ: بَيَاضَ إِبْطَيْهِ. [انظر: ٣٩٠ - مسلم: ٤٩٥ - فتح: ٦/ ٥٦٧]\n\n٣٥٦٥ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسًا - ﵁ - حَدَّثَهُمْ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ لَا يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنْ دُعَائِهِ، إِلاَّ فِي الاِسْتِسْقَاءِ، فَإِنَّهُ كَانَ يَرْفَعُ يَدَيْهِ حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ. [انظر: ١٠٣٠ - مسلم: ٨٩٥ - فتح: ٦/ ٥٦٧]\n\n٣٥٦٦ - حَدَّثَنَا الحَسَنُ بْنُ الصَّبَّاحِ، حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، حَدَّثَنَا مَالِكُ بْنُ مِغْوَلٍ قَالَ: سَمِعْتُ عَوْنَ بْنَ أَبِي جُحَيْفَةَ ذَكَرَ عَنْ أَبِيهِ، قَالَ: دُفِعْتُ إِلَى النَّبِيِّ - ﷺ - وَهْوَ بِالأَبْطَحِ فِي قُبَّةٍ كَانَ بِالْهَاجِرَةِ، خَرَجَ بِلَالٌ فَنَادَى بِالصَّلَاةِ، ثُمَّ دَخَلَ فَأَخْرَجَ فَضْلَ وَضُوءِ رَسُولِ اللهِ - ﷺ -، فَوَقَعَ النَّاسُ عَلَيْهِ يَأْخُذُونَ مِنْهُ، ثُمَّ دَخَلَ فَأَخْرَجَ العَنَزَةَ، وَخَرَجَ رَسُولُ اللهِ - ﷺ - كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ سَاقَيْهِ، فَرَكَزَ العَنَزَةَ، ثُمَّ صَلَّى الظُّهْرَ رَكْعَتَيْنِ وَالْعَصْرَ رَكْعَتَيْنِ، يَمُرُّ بَيْنَ يَدَيْهِ الحِمَارُ وَالْمَرْأَةُ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح: ٦/ ٥٦٧]\n\n٣٥٦٧ - حَدَّثَنِي الحَسَنُ بْنُ صَبَّاحٍ الْبَزَّارُ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ أَنَّ النَّبِيَّ - ﷺ - كَانَ يُحَدِّثُ حَدِيثًا لَوْ عَدَّهُ العَادُّ لأَحْصَاهُ. [٣٥٦٨ - مسلم: ٢٤٩٣ - فتح: ٦/ ٥٦٧]\n\n٣٥٦٨ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ أَنَّهُ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: أَلَا يُعْجِبُكَ أَبُو فُلَانٍ؟ جَاءَ فَجَلَسَ إِلَى جَانِبِ حُجْرَتِي يُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ -، يُسْمِعُنِي ذَلِكَ، وَكُنْتُ أُسَبِّحُ فَقَامَ قَبْلَ أَنْ أَقْضِيَ سُبْحَتِي، وَلَوْ أَدْرَكْتُهُ لَرَدَدْتُ عَلَيْهِ: إِنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَكُنْ يَسْرُدُ الْحَدِيثَ كَسَرْدِكُمْ. [انظر: ٣٥٦٧ - مسلم: ٢٤٩٣ - فتح: ٦/ ٥٦٧]\nذكر فيه عدة أحاديث:","vol":"20","page":131},{"text":"أحدها:\nحديث عُقْبَةَ بْنِ الحَارِثِ قَالَ: صَلَّى أَبُو بَكْرٍ العَصْرَ، ثُمَّ خَرَجَ يَمْشِي، فَرَأى الحَسَنَ يَلْعَبُ مَعَ الصِّبْيَانِ، فَحَمَلَهُ عَلَى عَاتِقِهِ وَقَالَ: بِأَبِي شَبِيهٌ بِالنَّبِيِّ، لَا شَبِيهٌ بِعَلِيٍّ. وهو يَضْحَكُ.\nوهو دال على فضل الصديق وحفظه لقربى رسول الله - ﷺ - وحبه من أحب.\nوقوله: (بأبي) أي: فداك بأبي.\nثانيها:\nحديث أَبِي جُحَيْفَةَ وهب بن عبد الله السوائي: رَأَيْتُ النَّبِيَّ - ﷺ -، وَكَانَ الحَسَنُ يُشْبِهُهُ.\nوعنه: رَأَيْتُ النَّبِيَّ - ﷺ - وَكَانَ الحَسَنُ بن علي يُشْبِهُهُ قُلْتُ لأَبِي جُحَيْفَةَ: صِفْهُ لِي. قَالَ: كَانَ أَبْيَضَ قَدْ شَمِطَ. وَأَمَرَ لَنَا النَّبِيُّ - ﷺ - بِثَلَاثَة عَشْرَ قَلُوصًا قَالَ: فَقُبِضَ النَّبِيُّ - ﷺ - قَبْلَ أَنْ نَقْبِضهَا.\nوعنه: رَأَيْتُ النَّبِيَّ - ﷺ -، وَرَأَيْتُ بَيَاضًا مِنْ تَحْتِ شَفَتِهِ السُّفْلَى العَنْفَقَةَ.\nومعنى شمط: خالطه الشيب، والقلوص الأنثى من الإبل، قال ابن التين: وكان حقه أن يقول ثلاث عشرة قلوصًا، وقيل: القلوص الباقية من النوق على السير، وقيل: هي الطويلة القوائم. وقال الداودي: هي الثنية من الإبل.\nوالعنفقة ما بين الشقة السفلى والذقن، قال في \"المخصص\": هي ما بينهما كان عليها شعر أو لم يكن (^١). وقيل هو ما كان ينبت على\n_________\n(^١) \"المخصص\" ١/ ١٢٤.","vol":"20","page":132},{"text":"الشفة السفلى والذقن. (وعند القزاز هي تلك الهمزة التي بين الشفة السفلى والذقن) (^١). وقال (الخليلي) (^٢): هي الشعرات بينهما (^٣)، (ولذلك يقولون) (^٤) في التحلية نفي العنفقة إذا لم يكن (بينهما) (^٥) شعر، وقال أبو بكر: العنفق خِفَّةُ الشيء وقلته، ومنه اشتقاق العنفقة، فدلَّ هذا أن العنفقة الشعر، وأنه سمي بذلك لقلته وخفَّته.\nالحديث الثالث:\nحديث حريز بن عثمان -بالحاء المهملة- أنه سأل عبد الله بن بُسر -بالسين المهملة- صاحب رسول الله - ﷺ - قال: أَرَأَيْتَ النَّبِيَّ - ﷺ - كَانَ شَيْخًا قَالَ: كَانَ فِي عَنْفَقَتِهِ شَعَرَاتٌ بِيضٌ.\nقلت: ولعله المراد من حديث أبي جحيفة الذي قبله: ورأيت بياضًا من تحت شفته (السفلى) (^٦) العنفقة.\nالحديث الرابع:\nحديث رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَصِفُ النَّبِيَّ - ﷺ - قَالَ: كَانَ رَبْعَةً مِنَ القَوْمِ، لَيْسَ بِالطَّوِيلِ وَلَا بِالْقَصِيرِ، أَزْهَرَ اللَّوْنِ، لَيْسَ بِأَبْيَضَ أَمْهَقَ وَلَا آدَمَ، لَيْسَ بجَعْدٍ قَطَطٍ وَلَا سَبْطٍ رَجِلٍ، أُنْزِلَ عَلَيْهِ وَهْوَ ابن أَرْبَعِينَ، فَلَبِثَ بِمَكَّةَ عَشْرَ سِنِينَ يُنْزَلُ عَلَيْهِ،\n_________\n(^١) من (ص ١).\n(^٢) كذا بالأصل.\n(^٣) \"العين\" ٢/ ٣٠١.\n(^٤) من (ص ١).\n(^٥) في (ص ١).\n(^٦) في الأصول: العليا. وهو خطأ، والمثبت هو الموافق لما جاء في الحديث كما مر.","vol":"20","page":133},{"text":"وَبِالْمَدِينَةِ عَشْرَ سِنِينَ، وَلَيْسَ فِي رَأْسِهِ وَلِحْيَتِهِ عِشْرُونَ شَعَرَةً بَيْضَاءَ. قَالَ رَبيعَةُ: فَرَأَيْتُ شَعَرًا مِنْ شَعَرِهِ، فَإِذَا هُوَ أَحْمَرُ فَسَأَلْتُهُ، فَقِيلَ: احْمَرَّ مِنَ الطِّيبِ.\nوعن أنس أيضًا مثله بطوله، ويأتي في اللباس أيضًا (^١)، وأخرجه مسلم والترمذي وقال: حسن صحيح، والنسائي في الزينة مختصرًا (^٢).\nقوله: (ليس بالطويل ولا بالقصير) هو بيان لقوله: (ربعة) فليس بالطويل البائن كما في الرواية الثانية الذاهب طولًا المضطرب القامة، مضطرب من طوله كما قاله الأخفش (قال) (^٣): وهو عيب في الرجال والنساء. (وأزهر اللون) هو البياض المشرب بحمرة، وقيل: هو أبيض اللون ناصعه.\nوقوله: (ليس بأبيض أمهق، ولا آدم)، الأمهق: الشديد البياض الذي لا يخالط بياضه شيء من العمرة، وليس بنير ولكن كون الجصِّ ونحوه، يقول: فليس هو كذلك. وقال الأخفش وغيره: هو الأبيض الذي ليس بمشرب يتوهم أنه مرض من شدة بياضه (وإنما كان بياضه) (^٤) مشربًا بحمرة.\nوقال ابن التين: قوله: (ليس بأبيض) يريد أنه ليس بأبيض أمهق، وقال الداودي: إنما ابتدلت اللفظتان في رواية مالك: ليس بالأبيض (^٥)، وقد عرفت أن رواية البخاري: ليس بأبيض أمهق. بالجمع بينهما،\n_________\n(^١) برقم (٥٩٠٠) باب: الجعد.\n(^٢) مسلم (٢٣٤٧) كتاب: الفضائل، باب: في صفة النبي - ﷺ - والترمذي (٩٦٢٣)، والنسائي في \"الكبرى\" ٥/ ٤٠٩ (٩٣١٠).\n(^٣) من (ص ١).\n(^٤) من (ص ١).\n(^٥) \"الموطأ\" ص ٩١٩ برواية يحيى.","vol":"20","page":134},{"text":"وقد (نقله) (^١) هو بعد.\nونقل عن الداودي أن قوله: (أمهق) وهم، إنما هو ليس بأمهق، وهذا في رواية أبي ذر، وليس في رواية الشيخ أبي الحسن.\nوقال القاضي عياض: وقع في رواية المروزي (^٢): (أزهر اللون أمهق) وهو خطأ. وجاء في أكثر الروايات: (ليس بالأبيض ولا بالآدم) وهو غلط أيضًا وصوابه: (ليس بالأبيض الأمهق) (^٣).\nوالآدم قيل: الأسمر، وقيل فوقها يعلوه سواد قليل. وعبارة ابن التين في كتاب اللباس: قوله: (وليس بالآدم) يعني: ليس بأسمر، قال الجوهري: الأُدّمة السُّمرة (^٤). وكذلك قال ابن فارس (^٥)، وقيل هو الشديد السمرة، وذكر صاحب \"الموعب\" أن الأمهق: الجصُّ البياض، وقيل: بياض في زُرقَة. وامرأة مهقاء ومقهاء، وقال بعضهم: هما الشديد البياض. وعن ابن دريد هو بياض سمج لا تخالطه حمرة ولا صفرة (^٦)، وفي \"التهذيب\": بياض ليس بنَيِّرٍ. وفي \"الجامع\": بياض شديد مفتح، أي مثل بياض البرص. وقيل: المهق مثل المره سواء، وهو ترك الكحل، وقيل: هو شدة الخضرة. والجعد القطط يريد شدة الجعودة، وقال الأخفش: القطط الذي فيه تكسر والتواء لا يسترسل كشعر الحبش.\n_________\n(^١) في (ص ١): ذكره.\n(^٢) أي: روايته للبخاري، كما صرح به في \"المشارق\".\n(^٣) \"مشارق الأنوار\" ١/ ٣٩٠.\n(^٤) \"الصحاح\" ٥/ ١٨٥٩.\n(^٥) \"المجمل\" ١/ ٩٠.\n(^٦) \"الجمهرة\" ٢/ ٩٧٩، مادة: (مهق).","vol":"20","page":135},{"text":"(قال الهروي: الجعد غير السبط محمود لأن السبوطة أكثرها في شعور العجم) (^١) (^٢).\nوقوله (ولا سبط) أي ليس بمرسل الشعر كشعر الهند، كان بوسط الخلقة، كان فيه جعودة بصقلة، وقيل: المسترسل من الشعر الذي فيه تكسر هو السبط.\nوقوله: (رَجِل) أي سرح الشعر (مسترسله) (^٣).\nفصل:\nقوله: (أنزل عليه -أي الوحي- وهو ابن أربعين) هو قول الأكثرين، وقيل: وعشرة أيام، وقيل: وشهرين، وذلك يوم الإِثنين لسبع عشرة خلت من رمضان، وقيل: لسبع. وقيل: لأربع وعشرين ليلة منه، فيما ذكره ابن عساكر (^٤).\nوعن أبي قلابة: نزل عليه القرآن لثمان عشرة (ليلة) (^٥) خلت من رمضان (^٦).\nوعند المسعودي: (يوم الإثنين) (^٧) لعشر خلون من ربيع الأول، وعند ابن إسحاق: ابتدأ بالتنزيل يوم الجمعة من رمضان (^٨).\n_________\n(^١) من (ص ١).\n(^٢) كما في \"النهاية في غريب الحديث\" ١/ ٢٧٥.\n(^٣) من (ص ١).\n(^٤) \"تاريخ دمشق\" ١/ ٥٥ (السيرة النبوية منه).\n(^٥) من (ص ١).\n(^٦) \"المصنف\" لابن أبي شيبة ٦/ ١٤٤ (٣٠١٨٠).\n(^٧) من (ص ١).\n(^٨) كما في \"السيرة النبوية\" ١/ ٢٣٩ - ٢٤٠.","vol":"20","page":136},{"text":"(وفي \"تاريخ الجعابي\") (^١) (^٢): بعثه وعمره أربعون سنة وعشرون يومًا، وهو تاسع شباط لتسعمائة وأربعة وعشرين عامًا من سنين ذي القرنين.\nوقال ابن عبد البر: يوم الإثنين لثمان خلون من ربيع الأول سنة إحدى وأربعين من الفيل، وقيل: في أول ربيع منه (^٣) وفي \"تاريخ يعقوب بن سفيان الفسوي\": على رأس خمس عشرة سنة من بنيان الكعبة (^٤)، وعن مكحول: أوحي إليه بعد اثنتين وأربعين سنة.\nوقال الواقدي، وابن أبي عاصم، والدولابي في \"تاريخ\": نزل عليه القرآن وهو ابن ثلاث وأربعين سنة لتسع وعشرين من رجب، قاله الحسين بن علي بن أبي طالب.\nوجمع بين هذِه الأقوال والأول بأن ذلك حين حمي الوحي وتتابع، فتحصلنا في السن على أقوال، اثنين وأربعين ونيف، اثنين وأربعين، ثلاث وأربعين.\nوفي الشهر على ثلاثة أقوال: ربيع الأول، رمضان، رجب.\nوعند الحاكم مصححًا أن إسرافيل وكل به أوَّلًا ثلاث سنين قبل جبريل (^٥)، وأنكر ذلك الواقدي وقال: أهل العلم ببلدنا ينكرون أن يكون وكل به غير جبريل (^٦).\n_________\n(^١) اسم تاريخه: \"تاريخ الطالبيين\"، وهو للقاضي أبي بكر محمد بن عمر الجعابي، صرَّح به المؤلف في \"المقنع\" ٢/ ٥٠٣.\n(^٢) من (ص ١).\n(^٣) \"الاستيعاب\" ١/ ٦١.\n(^٤) \"تاريخ دمشق\" ١/ ٦١ (السيرة النبوية).\n(^٥) رواه ابن سعد في \"الطبقات\" ١/ ١٩١.\n(^٦) \"الطبقات الكبرى\" ١/ ١٩.","vol":"20","page":137},{"text":"وزعم السهيلي أن إسرافيل وكل به تدربًا وتدريجًا لجبريل كما كان أول نبوته الرؤيا (الصادقة) (^١) (^٢).\nفصل:\nقوله: (فلبث بمكة عشر سنين) هذا على رواية أنس، ومن يقول توفي ابن ثلاث وستين يقول: لبث بها ثلاث عشرة. وكذا يلزم من قال: توفي ابن خمس وستين أن يقول: لبث بها خمس عشرة سنة ومن يقول: اثنين وستين يقول: لبث ثنتي عشرة، إذ لم يختلف في إقامته بالمدينة أنها عشر سنين.\nفصل:\nوقوله: (فقيل أحمر من الطيب) أي أنه لم يختضب كما صرح به في الصحيح، وقد سلف الاختلاف فيه. واختضب أبو بكر بالحناء والكتم وعمر بالحناء بحتا -بالحاء المهملة ثم مثناة فوق- أي: خالصًا، كما أخرجه مسلم (^٣).\nالحديث الخامس:\nحديث البراء: كَانَ رَسُولُ اللهِ - ﷺ - أَحْسَنَ النَّاسِ وَجْهًا، وَأَحْسَنَهُ خَلْقًا، لَيْسَ بِالطَّوِيلِ البَائِنِ وَلَا بِالْقَصِيرِ.\n(خلقا) (^٤) بضم الخاء كما وصفه الله بقوله ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾.\n_________\n(^١) من (ص ١).\n(^٢) \"الروض الأنف\" ١٨/ ٢٦٩.\n(^٣) برقم (٣٢٤١) كتاب: الفضائل، باب: شيبة - ﷺ -.\n(^٤) جاء في هامش الأصل: قوله: خلقا بضم الخاء كذا هو في أصلنا الذي سمعنا منه على العراقي بالعلم، وقد قال القاضي عياض: خلقا هنا -أي في حديث البراء- بفتح الخاء، قال: لأن مراده صفات حسنة، انتهى. وما قاله القاضي صحيح.","vol":"20","page":138},{"text":"الحديث السادس:\nحديث قَتَادَةَ قَالَ: سَأَلْتُ أَنَسًا - ﵁ -: هَلْ خَضَبَ النَّبِيُّ - ﷺ -؟ قَالَ: لَا، إِنَّمَا كَانَ شَيْءٌ فِي (صُدْغَيْهِ) (^١). قد سلفت الإشارة إلى ذلك قريبًا.\nالحديث السابع:\nحديث البراء بن عازب - ﵁ -: كَانَ النَّبِيُّ - ﷺ - مَرْبُوعًا، بَعِيدَ مَا بَيْنَ المَنْكِبَيْنِ، لَهُ شَعَرٌ يَبْلُغُ شَحْمَةَ أُذُنِيهِ، رَأَيْتُهُ فِي حُلَّةٍ حَمْرَاءَ لَمْ أَرَ شَيْئًا قَطُّ أَحْسَنَ مِنْهُ.\nوقَالَ يُوسُفُ بْنُ أَبِي إِسْحَاقَ، عَنْ أَبِيهِ: إِلَى مَنْكِبَيْهِ.\nوهذا التعليق قد أسنده بعدُ عن أحمد بن سعيد، ثنا إسحاق بن منصور، ثنا إبراهيم بن يوسف ثنا أبي، عن أبي إسحاق، عن البراء. ومن صفاته أنه كان كثير شعر الرأس كما رواه عليٌّ كذلك (^٢)، وقالت أم هانئ: قدم رسول الله - ﷺ - قدمة وله أربع غدائر. تعني: ضفائر.\nقال الداودي وقوله: شحمة أذنيه والأخرى إلى منكبيه قد نقص عنها، أو أحدهما وهم. قلت: لا وَهَمَ والجمع ممكن.\nالحديث الثامن:\nحديث أَبِي إِسْحَاقَ قَالَ: سُئِلَ البَرَاءُ - ﵁ -: أَكَانَ وَجْهُ النَّبِيِّ - ﷺ - مِثْلَ السَّيْفِ؟ قَالَ: لَا، بَلْ مِثْلَ القَمَرِ.\nوفي لفظ: أكان وجه رسول الله - ﷺ - حديدًا مثل السيف؟ قال: لا، ولكنه كان مثل القمر (^٣).\n_________\n(^١) في الأصل: عنفقته.\n(^٢) ورد في هامش الأصل: هو في بعض أصولنا الدمشقية قبله في الباب.\n(^٣) الترمذي (٣٦٣٦)، وأحمد ٤/ ٢٨١، قال الترمذي: حسن صحيح.","vol":"20","page":139},{"text":"وفي مسلم من حديث جابر بن سمرة قال له رجل: أكان رسول الله - ﷺ - وجهه مثل السيف قال جابر: لا (^١)، مثل الشمس والقمر مستديرًا (^٢)، وفي رواية عنه: رأيته في ليلة إضحيان (^٣) وعليه حلة حمراء فجعلت أنظر إليه وإلى القمر فلهو كان أحسن في عيني من القمر.\nالحديث التاسع:\nحديث أبي جحيفة - ﵁ -: خَرَجَ رَسُولُ اللهِ - ﷺ - بالْهَاجِرَةِ إِلَى البَطْحَاءِ، فَتَوَضَّأَ ثُمَّ صَلَّى الظُّهْرَ رَكْعَتَيْنِ وَالْعَصْرَ رَكْعَتَيْنِ وَبَيْنَ يَدَيْهِ عَنَزَةٌ. وَزَادَ فِيهِ عَوْنٌ، عَنْ أَبِيهِ أَبِي جُحَيْفَةَ قَالَ: كَانَ تمُرُّ مِنْ وَرَائِهَا المَرْأَةُ، وَقَامَ النَّاسُ فَجَعَلُوا يَأْخُذُونَ يَدَيْهِ فَيَمْسَحُونَ بِهَا وُجُوهَهُمْ. قَالَ: فَأَخَذْتُ بِيَدِهِ فَوَضعْتُهَا عَلَى وَجْهِي، فَإِذَا هِيَ أَبْرَدُ مِنَ الثَّلْجِ، وَأَطْيَبُ من رَائِحَةً المِسْكِ.\nوقد سلف (^٤).\nوالبطحاء: المكان المتسع ليس فيه ماء (^٥) ولا شجر. والعنزة العكازة أو العصا كان في أعلاه قرن. وفيه أن سترة الإمام سترة لمن خلفه، (وقال الداودي: فيه أن الإمام سترة لمن خلفه) (^٦) واعترض ابن التين فقال: ليس كما ذكر لما ذكرناه.\n_________\n(^١) من (ص ١).\n(^٢) برقم (٢٣٤٤) كتاب: الفضائل، باب: شيبه - ﷺ -.\n(^٣) في الحاشية تعليق عليها: أي: مضيئة.\n(^٤) سبق برقم (١٨٧).\n(^٥) في (ص ١). بناء\n(^٦) من (ص ١).","vol":"20","page":140},{"text":"الحديث العاشر:\nحديث ابن عباس: كان أجود الناس وقد سلف. أي: أعطاهم للمال.\nالحديث الحادي عشر:\nحديث عَائِشَةَ - ﵂ - أنه - ﷺ - دَخَلَ عَلَيْهَا وهو مَسْرُور تَبْرُقُ أَسَارِيرُ وَجْهِهِ، فَقَالَ: \"أَلمْ تَسْمَعِي مَا قَالَ المُدْلِجِيُّ لِزَيْدٍ وَأُسَامَةَ -وَرَأى أَقْدَامَهُمَا-: إِنَّ بَعْضَ هذِه الأَقْدَامِ مِنْ بَعْضٍ؟ \".\nالأسارير خطوط الجبهة وتكسرها، واحداها: سر وسِرَر، والجمع: أسرار وأساير والأساير جمع الجمع (^١)، ويظهر ذلك عند الفرج، وفيه العمل بالقافة خلافًا لأبي حنيفة وأكثر أهل العراق، ومالك يقول به في الإماء (^٢)، ومشهور قوله في الحرائر، والشارع لا يظهر الفرح إلا فيما كان حقا، وكان زيد أبيض، وأسامة أسود فارتاب الناس في أمرهما فمر بهما مجزز فأخبر بما أخبر فسر به.\nالحديث الثاني عشر:\nحديث كعب في تخلفه عن تبوك: فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللهِ - ﷺ - وَهْوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُورِ، وَكَانَ إِذَا سُرَّ اسْتَنَارَ وَجْهُهُ، حَتَّى كَأَنَّهُ قِطْعَةُ قَمَرٍ، وَكُنَّا نَعْرِفُ ذَلِكَ مِنْهُ. وهو وحديث عائشة - ﵂ - الذي قبله في الدلالة واحد، وهو ظهور السرور على وجهه.\nالحديث الثالث عشر:\nحديث عمرو -وهو ابن أبي عمرو ميسرة أبو عثمان مولى المطلب بن عبد الله بن حنطب-، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ\n_________\n(^١) \"لسان العرب\" ٤/ ١٩٩١ مادة: سرر.\n(^٢) \"الاستذكار\" ٢٢/ ١٨٧.","vol":"20","page":141},{"text":"اللهِ - ﷺ - قَالَ: \"بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى كنْتُ مِنَ القَرْنِ الذِي كنْتُ مِنْهُم\" (^١). وهو دال على كونه أفضل المخلوقات ولا شك فيه.\nالحديث الرابع عشر:\nحديث ابن عَبَّاسٍ - ﵄ - أَنَّه ﷺ أكانَ يَسْدِلُ شَعَرَهُ، وَكَانَ المُشْرِكُونَ يَفْرُقُونَ رُءُوسَهُمْ، وكَانَ أَهْلُ الكِتَابِ يَسْدِلُونَ رُءُوسَهُمْ، وَكَانَ رَسُولُ اللهِ - ﷺ - يُحِبُّ مُوَافَقَةَ أَهْلِ الكِتَابِ فِيمَا لَمْ يُؤْمَرْ فِيهِ بِشَيْءٍ، ثُمَّ فَرَقَ رَسُولُ اللهِ - ﷺ - رَأْسَهُ.\nيسدل بضم الدال أي: يدع شعر ناصيته على جبهته.\nوقوله: (ثم فرق رأسه)، أي فرق شعر رأسه كله وألقاه إلى جانبي الرأس، ولم يبق منه شيء على جبهته.\nومنه الحديث: أنه نهى عن السدل، ومعناه بعد ما كان يسدل، وتأوَّلَ قوم ظاهر الحديث فكرهوا سدل الرداء من فوق الثياب في الصلاة.\nوقوله: (كان يحب) إلى آخره، يعني فيما لا يخالفه، وإنما ذلك؛ لأنهم كانوا على بقية من دين الرسل فيما تبين أنهم لم يحرفوه ولا بدلوه، أحب موافقتهم فيه بقول الله تعالى: ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠]، ويحتمل أن يكون فرق بعدما يسدل لأمر أمر به لأنه لا ينطق عن الهوى.\nالحديث الخامس عشر:\nحديث عَبْدِ اللهِ بْنِ عَمْرٍو: لَمْ يَكُنِ النَّبِيُّ - ﷺ - فَاحِشًا وَلَا مُتَفَحِّشًا، وَكَانَ يَقُولُ: \"إِنَّ مِنْ خِيَارِكمْ أَحْسَنَكُمْ أَخْلَاقًا\".\nوسببه أن الله تعالى مدح خلقه فقال: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾\n_________\n(^١) في اليونينية: منه.","vol":"20","page":142},{"text":"[القلم: ٤]، وفيه أبو حمزة عن الأعمش بالحاء المهملة والزاي (^١).\nالحديث السادس عشر:\nحديث عائشة - ﵂ -: مَا خُيِّرَ رَسُولُ اللهِ - ﷺ - بَيْنَ أَمْرَيْنِ إلِاَّ اختار أَيْسَرَهُمَا، مَا لَمْ يَكُنْ إِثْمًا، فَإِنْ كَانَ إِثْمًا كَانَ أَبْعَدَ النَّاسِ مِنْهُ، وَمَا انْتَقَمَ رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ، إِلَّا أَنْ تُنْتَهَكَ حُرْمَةُ اللهِ فَيَنْتَقِمَ لله بِهَا.\nقولها: (ما لم يكن إثما) تريد من أمور الدنيا، إذ لا إثم يكون في الآخرة.\nواختلف في قولها: (وما انتقم لنفسه) إلى آخره، فقيل أرادت أكثر أحواله، وذلك لأنه أمر بقتل ابن خطل وقينتين كانتا تكثران من سبه، وقيل: أرادت إذا أوذي بغير السب الذي يخرج إلى الكفر مثل الأذى في المال، والجفاء في رفع الصوت فوق صوته، وجَبْذ الأعرابي لثوبه، وتظاهر عائشة وحفصة عليه (^٢)، وما آذاه بالسب فهو كفر.\nوفيه: أن المرءَ ينبغي له ترك ما عسر من أمور الدنيا والآخرة، وترك الإلحاح فيه إذا لم يضطر إليه، والميلُ إلى اليسر، وفيه الأخذ برخص الله ورسوله والعلماء ما لم يكن القول خطأ بينا، وفيه أن للعالم أن يعفو إن أحب أن يتأسى بالشارع، وأن على العالم أن يغضب عند المنكر ويغيره إذا لم يكن لنفسه، وأن الإنسان لا يقضي لنفسه في الأموال، (وقال الداودي: إنما لا ينتقم لنفسه في الأموال) (^٣).\nوأما العرض فما نيل منه فقد اقتص لنفسه، واقتص أيضًا من الذين\n_________\n(^١) ورد بهامش الأصل: واسمه محمد بن ميمون السُّكري.\n(^٢) من (ص ١).\n(^٣) من (ص ١).","vol":"20","page":143},{"text":"آذوه في المرض بعد نهيه عن ذلك مع ما أنهم كانوا متأولين أنه إنما نهاهم عنه كراهية الدوام، وأنه لم يكن نهيه عزمًا، مما يفسدوا في التأويل فاقتصَّ منهم.\nالحديث السابع عشر:\nحديث أَنَسٍ - ﵁ - قَالَ: مَا مَسِسْتُ حَرِيرًا وَلَا دِيبَاجًا أَلْيَنَ مِنْ كَفِّ رسول الله - ﷺ -، وَلَا شَمِمْتُ رِيحًا قَطُّ -أَوْ عَرْفًا قَطُّ- أَطْيَبَ مِنْ رِيحِ -أَوْ عَرْفِ- النَّبِيِّ - ﷺ -.\nهذا الحديث سلف في الصوم، ومسستُ بكسر السين أفصح، وكذا شممت بكسر الميم.\nوالعَرْفُ بفتح العين الأرج وهو رائحة الطيب. قال ابن جرير: وفي صفة لرسول الله - ﷺ - خلاف صفة أنس هذِه لأنه قال: شثن الكفين والقدمين أي غليظهما في خشونة، وفيه ضخم الكراديس أي عظيم رءوس عظام المنكبين والمرفقين والوركين والركبتين، يقال لكل واحد من ذلك كردوس.\nالحديث الثامن عشر:\nحديث عبد الله بن أبي عتبة بضم العين ثم مثناة فوق ثم باء موحدة مولى أنس بن مالك، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ: كَانَ - ﷺ - أَشَدَّ حَيَاءً مِنَ العَذْرَاءِ فِي خِدْرِهَا. وفي رواية إذا كره شيئًا عرفناه في وجهه.\nالعذراء: البكر في خدرها وسترها، يريد في غير حدود الله وحقوقه، كان لا يمد رجليه بين يدي جليسه، ولا يصافحه أحد فينزع يده من يده، حتى يكون الرجل هو الذي (يرسل) (^١) يده، ولا يُسأل شيئًا يمكنه إعطاؤه\n_________\n(^١) في (ص ١): يزيل.","vol":"20","page":144},{"text":"إلا أعطاه، ولا يحتقر أحدًا لضعفه، ويقوم بحقوق الله في التأديب والإغلاظ، قال: \"من تعزى بعزاء الجاهلية فأعضوه بهن أبيه ولا تكنوا\" (^١)، وقال للمعترف بالزنا: \"أفعلت كذا؟ أفعلت كذا؟ حتى كان كالرشاء في البئر كالمرود في المكحلة\"، بل قال (له) (^٢): \"أنكتها\" لا يكني كما ستعلمه في موضعه (^٣).\nالحديث التاسع عشر:\nحديث أبي هريرة - ﵁ -: ما عاب رسول الله - ﷺ - طعامًا قط إن اشتهاه أكله وإلا تركه. هو من جميل خصاله المشرفة.\nالحديث العشرون:\nحديث عبد الله بن مالك ابن بحينة الأسدي قال: كان رسول الله - ﷺ - إذا سجد فرج بين يديه حتى يرى (إبطيه وفي لفظ) (^٤) بياض إبطيه.\nهذا الحديث سلف في الصلاة غير مرة (^٥). قال الشيخ أبو الحسن: ليس هو أسدي، إنما هو من أزد شنوءة.\nوقد بسطنا الكلام على ذلك في الحديث الثالث من باب مناقب قريش فراجعه.\n_________\n(^١) رواه أحمد ٥/ ١٣٣، وصححه الألباني في \"صحيح الجامع\" (٥٦٧).\n(^٢) من (ص ١).\n(^٣) يأتي (٦٨٢٤) كتاب: الحدود، باب: هل يقول الإمام للمقر: لعلك لمست أو غمزت.\n(^٤) من (ص ١).\n(^٥) برقم (٣٩٠) باب: يبدي ضَبْعيه ويجافي في السجود. وبرقم (٨٠٧) كتاب: الأذان، باب: يبدي ضبعيه ويجافي في السجود.","vol":"20","page":145},{"text":"ومعنى فرج بين يديه: فتح ولم يضم مرفقيه إليه، وهذِه سنة السجود كما سلف في موضعه.\nالحديث الحادي والعشرون:\nحديث قتادة عن أنس - ﵁ - أنه - ﵇ - كان لا يرفع يديه في شيء من دعائه إلا في الاستسقاء، فإنه كان يرفع يديه حتى يرى بياض إبطيه. (وقال أبو موسى: دعا النبي - ﷺ - ورفع يديه ورأيت بياض إبطيه) (^١) وحديث أنس سلف في الاستسقاء (^٢)، ومراده الرفع البليغ، وإلا فقد رفع يديه في عدة مواضع، سلف التنبيه على بعضها.\nالحديث الثاني بعد العشرين:\nحديث عون بن أبي جحيفة عن أبيه - ﵁ - قال: دُفعت إلى النبي - ﷺ - وهو بالأبطح في قبة كان بالهاجرة فخرج بلال فنادى بالصلاة .. الحديث.\nوفيه: (كأني انظر إلى وبيص ساقيه). ووبيصهما: لمعهما، وما يظهر تحت الجلد من الدم فيحسن بذلك الجلد، يقال منه: وبص إذا برق يبص وبيصًا، وبص يبص بصيصًا.\nالحديث الثالث والعشرون:\nحديث عائشة - ﵂ -: أنه - ﵇ - كان يحدث حديثًا لوعده العاد لأحصاه، وقال الليث: حدثني يونس، عن ابن شهاب أنه قال: أخبرني عروة بن الزبير، عن عائشة - ﵂ - أنها قالت: ألا يعجبك أبو فلان جاء فجلس إلى جانب حجرتي يحدث عن\n_________\n(^١) من (ص ١).\n(^٢) برقم (١٠٣٠) باب: رفع الناس أيديهم مع الإمام في الاستسقاء.","vol":"20","page":146},{"text":"رسول الله - ﷺ - يسمعني ذلك، وكنت أسبح فقام قبل أن أقضي سبحتي، ولو أدركته لرددت عليه إن رسول الله - ﷺ - لم يكن يسرد الحديث كسردكم.\nومعنى (لأحصاه) أي: في ترسله وبيانه، ولعل من عابت عليه (^١) كان لا يستطيع إذا أمهل أن يأتي به على وجهه، والناس في ذلك مختلفون، منهم من يحفظ مع السرعة، ومنهم من يحفظ مع الإمهال.\nفائدة:\nروى البخاري هذا الحديث عن الحسن بن الصباح البزار، والحديث الذي قبله عن الحسن بن الصباح، وهذا -أعني: البزار- واسطي بغدادي، أحد الأعلام، من أفراد البخاري عن مسلم، مات سنة تسع وأربعين ومائتين، والأول الحسن بن محمد بن الصباح الزعفراني الفقيه أحد رواة القديم عن الشافعي، اختاروه (^٢) لقراءة كتب الشافعي لما قدم بغداد؛ لأنه لم يكن أفصح ولا أحسن لسانًا ولا أبصر باللغة ولا العربية منه، وهو من أفراد البخاري أيضًا دون مسلم، مات سنة ستين ومائتين والله تعالى أعلم.\n_________\n(^١) ورد بهامش الأصل: والذي عابت عليه هو أبو هريرة، كما في صحيح مسلم فاعلمه.\n(^٢) في الأصل: اختاره.","vol":"20","page":147},{"text":"<span data-type='title' id=toc-2353>٢٤ - باب كَانَ النَّبِيُّ - ﷺ - تَنَامُ عَيْنُهُ وَلَا يَنَامُ قَلْبُهُ</span>\nرَوَاهُ سَعِيدُ بْنُ مِينَاءَ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٣٥٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ سَأَلَ عَائِشَةَ - ﵂ -: كَيْفَ كَانَتْ صَلَاةُ رَسُولِ اللهِ - ﷺ - فِي رَمَضَانَ؟ قَالَتْ: مَا كَانَ يَزِيدُ فِي رَمَضَانَ وَلَا غَيْرِهِ عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّي أَرْبَعَ رَكَعَاتٍ فَلَا تَسْأَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعًا فَلَا تَسْأَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي ثَلَاثًا، فَقُلْتُ: يَا رَسُولَ اللهِ، تَنَامُ قَبْلَ أَنْ تُوتِرَ؟ قَالَ: «تَنَامُ عَيْنِي وَلَا يَنَامُ قَلْبِي». [انظر: ١١٤٧ - مسلم: ٧٣٨ - فتح: ٦/ ٥٧٩]\n\n٣٥٧٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ شَرِيكِ بْنِ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ، سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يُحَدِّثُنَا عَنْ لَيْلَةِ أُسْرِىَ بِالنَّبِيِّ - ﷺ - مِنْ مَسْجِدِ الكَعْبَةِ: جَاءَ ثَلَاثَةُ نَفَرٍ قَبْلَ أَنْ يُوحَى إِلَيْهِ، وَهُوَ نَائِمٌ فِي مَسْجِدِ الحَرَامِ، فَقَالَ أَوَّلُهُمْ: أَيُّهُمْ هُوَ؟ فَقَالَ أَوْسَطُهُمْ: هُوَ خَيْرُهُمْ، وَقَالَ آخِرُهُمْ: خُذُوا خَيْرَهُمْ. فَكَانَتْ تِلْكَ، فَلَمْ يَرَهُمْ حَتَّى جَاءُوا لَيْلَةً أُخْرَى، فِيمَا يَرَى قَلْبُهُ، وَالنَّبِيُّ - ﷺ - نَائِمَةٌ عَيْنَاهُ وَلَا يَنَامُ قَلْبُهُ، وَكَذَلِكَ الأَنْبِيَاءُ تَنَامُ أَعْيُنُهُمْ وَلَا تَنَامُ قُلُوبُهُمْ، فَتَوَلاَّهُ جِبْرِيلُ ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ. [٤٩٦٤، ٥٦١٠، ٦٥٨١، ٧٥١٧ - مسلم: ١٦٢ - فتح: ٦/ ٥٧٩]\nسيأتي بعد عن محمد بن عبادة، ثنا يزيد، ثنا سليم بن حيان، ثنا سعيد بن ميناء، عن جابر به (^١).\nثم ساق حديث أبي سلمة بن عبد الرحمن أنه سأل عائشة - ﵂ -: كيف كانت صلاة رسول الله - ﷺ - في رمضان؟ قالت: ما كان يزيد\n_________\n(^١) برقم (٧٢٨١) كتاب: الاعتصام، باب الاقتداء بسنن رسول الله - ﷺ -.","vol":"20","page":148},{"text":"في رمضان ولا في غيره على إحدى عشرة ركعة، الحديث. قلت: يا رسول الله تنام قبل أن توتر؟ قال: \"تنام عيني ولا ينام قلبي\" وقد سلف (^١).\nوحديث أنس في الإسراء، وَالنَّبِيُّ ﷺ نَائِمَةٌ عَيْنَاهُ وَلَا يَنَامُ قَلْبُهُ، وَكَذَلِكَ الأَنْبِيَاءُ تَنَامُ أَعْيُنُهُمْ وَلَا تَنَامُ قُلُوبُهُمْ، فَتَوَلَّاهُ جِبْرِيلُ ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ.\nوقد سلف الكلام على ذلك والبخاري روى هذا فقال: حدثنا إسماعيل ثنا أخي. وإسماعيل هو ابن أبي أويس، وأخوه عبد الحميد الأعشى. وحديث عائشة دال على جواز التنفل بأكثر من اثنتين، فإن فيه: فصلى أربعًا فلا تسأل عن حسنهن وطولهن .. إلى آخره. وأبعد من قال: لا ينام قلبه في أكثر الأوقات لحديث الوادي (^٢).\nوقوله في حديث أنس: (جاءه ثلاثة نفر قبل أن يوحى إليه) ليس في أكثر الروايات هذا اللفظة، وإن تكن محفوظة فلم يأته في عقب تلك الليلة، بل بعدها بسنين؛ لأنه إنما أسري به قبل الهجرة بثلاث سنين، وقيل لسنتين، وقيل لسنة، ذكره كله ابن التين. قال: وقوله: فيما يرى قلبه: يريد بين النائم واليقظان، قال: وقيل: أسري بجسده، قال: وقيل: بروحه، وقد سلف كل ذلك واضحًا.\n_________\n(^١) برقم (١١٤٧) باب: التهجد، باب: قيام النبي - ﷺ - في رمضان وغيره.\n(^٢) يقصد حديث أبي قتادة، السالف برقم (٥٩٥).","vol":"20","page":149},{"text":"<span data-type='title' id=toc-2354>٢٥ - باب عَلَامَاتِ النُّبُوَّةِ فِي الإِسْلَامِ</span>\n٣٥٧١ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا سَلْمُ بْنُ زَرِيرٍ، سَمِعْتُ أَبَا رَجَاءٍ قَالَ: حَدَّثَنَا عِمْرَانُ بْنُ حُصَيْنٍ أَنَّهُمْ كَانُوا مَعَ النَّبِيِّ - ﷺ - فِي مَسِيرٍ، فَأَدْلَجُوا لَيْلَتَهُمْ حَتَّى إِذَا كَانَ وَجْهُ الصُّبْحِ عَرَّسُوا فَغَلَبَتْهُمْ أَعْيُنُهُمْ حَتَّى ارْتَفَعَتِ الشَّمْسُ، فَكَانَ أَوَّلَ مَنِ اسْتَيْقَظَ مِنْ مَنَامِهِ أَبُو بَكْرٍ، وَكَانَ لَا يُوقَظُ رَسُولُ اللهِ - ﷺ - مِنْ مَنَامِهِ حَتَّى يَسْتَيْقِظَ، فَاسْتَيْقَظَ عُمَرُ، فَقَعَدَ أَبُو بَكْرٍ عِنْدَ رَأْسِهِ فَجَعَلَ يُكَبِّرُ وَيَرْفَعُ صَوْتَهُ، حَتَّى اسْتَيْقَظَ النَّبِيُّ - ﷺ -، فَنَزَلَ وَصَلَّى بِنَا الْغَدَاةَ، فَاعْتَزَلَ رَجُلٌ مِنَ الْقَوْمِ لَمْ يُصَلِّ مَعَنَا، فَلَمَّا انْصَرَفَ قَالَ: «يَا فُلَانُ، مَا يَمْنَعُكَ أَنْ تُصَلِّيَ مَعَنَا». قَالَ: أَصَابَتْنِي جَنَابَةٌ. فَأَمَرَهُ أَنْ يَتَيَمَّمَ بِالصَّعِيدِ، ثُمَّ صَلَّى، وَجَعَلَنِي رَسُولُ اللهِ - ﷺ - فِي رَكُوبٍ بَيْنَ يَدَيْهِ، وَقَدْ عَطِشْنَا عَطَشًا شَدِيدًا، فَبَيْنَمَا نَحْنُ نَسِيرُ إِذَا نَحْنُ بِامْرَأَةٍ سَادِلَةٍ رِجْلَيْهَا بَيْنَ مَزَادَتَيْنِ، فَقُلْنَا لَهَا: أَيْنَ المَاءُ؟ فَقَالَتْ: إِنَّهُ لَا مَاءَ. فَقُلْنَا: كَمْ بَيْنَ أَهْلِكِ وَبَيْنَ المَاءِ؟ قَالَتْ يَوْمٌ وَلَيْلَةٌ. فَقُلْنَا: انْطَلِقِي إِلَى رَسُولِ اللهِ - ﷺ -. قَالَتْ: وَمَا رَسُولُ اللهِ؟ فَلَمْ نُمَلِّكْهَا مِنْ أَمْرِهَا حَتَّى اسْتَقْبَلْنَا بِهَا النَّبِيَّ - ﷺ -، فَحَدَّثَتْهُ بِمِثْلِ الَّذِي حَدَّثَتْنَا غَيْرَ أَنَّهَا حَدَّثَتْهُ أَنَّهَا مُؤْتِمَةٌ، فَأَمَرَ بِمَزَادَتَيْهَا فَمَسَحَ فِي الْعَزْلَاوَيْنِ، فَشَرِبْنَا عِطَاشًا أَرْبَعِينَ رَجُلًا حَتَّى رَوِينَا، فَمَلأْنَا كُلَّ قِرْبَةٍ مَعَنَا وَإِدَاوَةٍ، غَيْرَ أَنَّهُ لَمْ نَسْقِ بَعِيرًا، وَهْيَ تَكَادُ تَنِضُّ مِنَ المِلْءِ ثُمَّ قَالَ: «هَاتُوا مَا عِنْدَكُمْ». فَجُمِعَ لَهَا مِنَ الكِسَرِ وَالتَّمْرِ، حَتَّى أَتَتْ أَهْلَهَا، قَالَتْ: لَقِيتُ أَسْحَرَ النَّاسِ، أَوْ هُوَ نَبِيٌّ كَمَا زَعَمُوا. فَهَدَى اللهُ ذَاكَ الصِّرْمَ بِتِلْكَ الْمَرْأَةِ، فَأَسْلَمَتْ وَأَسْلَمُوا. [انظر: ٣٤٤ - مسلم: ٦٨٢ - فتح: ٦/ ٥٨٠]\n\n٣٥٧٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِإِنَاءٍ وَهْوَ بِالزَّوْرَاءِ، فَوَضَعَ يَدَهُ فِي الإِنَاءِ، فَجَعَلَ الْمَاءُ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِهِ، فَتَوَضَّأَ الْقَوْمُ. قَالَ قَتَادَةُ: قُلْتُ لأَنَسٍ: كَمْ كُنْتُمْ؟ قَالَ: ثَلَاثَمِائَةٍ، أَوْ زُهَاءَ ثَلَاثِمِائَةٍ. [انظر: ١٦٩ - مسلم: ٢٢٧٩ - فتح: ٦/ ٥٨٠]\n\n٣٥٧٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي","vol":"20","page":150},{"text":"طَلْحَةَ عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - وَحَانَتْ صَلَاةُ الْعَصْرِ، فَالْتُمِسَ الْوَضُوءُ فَلَمْ يَجِدُوهُ، فَأُتِيَ رَسُولُ اللهِ - ﷺ - بِوَضُوءٍ، فَوَضَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ فِي ذَلِكَ الإِنَاءِ، فَأَمَرَ النَّاسَ أَنْ يَتَوَضَّئُوا مِنْهُ، فَرَأَيْتُ المَاءَ يَنْبُعُ مِنْ تَحْتِ أَصَابِعِهِ، فَتَوَضَّأَ النَّاسُ حَتَّى تَوَضَّئُوا مِنْ عِنْدِ آخِرِهِمْ. [انظر: ١٦٩ - مسلم: ٢٢٧٩ - فتح: ٦/ ٥٨٠]\n\n٣٥٧٤ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مُبَارَكٍ، حَدَّثَنَا حَزْمٌ قَالَ: سَمِعْتُ الحَسَنَ قَالَ: حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: خَرَجَ النَّبِيُّ - ﷺ - فِي بَعْضِ مَخَارِجِهِ وَمَعَهُ نَاسٌ مِنْ أَصْحَابِهِ، فَانْطَلَقُوا يَسِيرُونَ، فَحَضَرَتِ الصَّلَاةُ فَلَمْ يَجِدُوا مَاءً يَتَوَضَّئُونَ، فَانْطَلَقَ رَجُلٌ مِنَ الْقَوْمِ، فَجَاءَ بِقَدَحٍ مِنْ مَاءٍ يَسِيرٍ، فَأَخَذَهُ النَّبِيُّ - ﷺ - فَتَوَضَّأَ، ثُمَّ مَدَّ أَصَابِعَهُ الأَرْبَعَ على الْقَدَحِ، ثُمَّ قَالَ: «قُومُوا فَتَوَضَّئُوا». فَتَوَضَّأَ، الْقَوْمُ حَتَّى بَلَغُوا فِيمَا يُرِيدُونَ مِنَ الوَضُوءِ، وَكَانُوا سَبْعِينَ أَوْ نَحْوَهُ. [انظر: ١٦٩ - مسلم: ٢٢٧٩ - فتح: ٦/ ٥٨١]\n\n٣٥٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ سَمِعَ يَزِيدَ، أَخْبَرَنَا حُمَيْدٌ عَنْ أَنَسٍ - ﵁ - قَالَ: حَضَرَتِ الصَّلَاةُ فَقَامَ مَنْ كَانَ قَرِيبَ الدَّارِ مِنَ المَسْجِدِ يَتَوَضَّأُ، وَبَقِيَ قَوْمٌ، فَأُتِيَ النَّبِيُّ - ﷺ - بِمِخْضَبٍ مِنْ حِجَارَةٍ فِيهِ مَاءٌ، فَوَضَعَ كَفَّهُ، فَصَغُرَ الْمِخْضَبُ أَنْ يَبْسُطَ فِيهِ كَفَّهُ، فَضَمَّ أَصَابِعَهُ فَوَضَعَهَا فِي المِخْضَبِ، فَتَوَضَّأَ الْقَوْمُ كُلُّهُمْ جَمِيعًا. قُلْتُ: كَمْ كَانُوا؟ قَالَ: ثَمَانُونَ رَجُلًا. [انظر: ١٦٩ - مسلم: ٢٢٧٩ - فتح: ٦/ ٥٨١]\n\n٣٥٧٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا حُصَيْنٌ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: عَطِشَ النَّاسُ يَوْمَ الْحُدَيْبِيَةِ، وَالنَّبِيُّ - ﷺ - بَيْنَ يَدَيْهِ رَكْوَةٌ، فَتَوَضَّأَ، فَجَهَشَ النَّاسُ نَحْوَهُ، فَقَالَ: «مَا لَكُمْ؟». قَالُوا: لَيْسَ عِنْدَنَا مَاءٌ نَتَوَضَّأُ وَلَا نَشْرَبُ إِلاَّ مَا بَيْنَ يَدَيْكَ، فَوَضَعَ يَدَهُ فِي الرَّكْوَةِ فَجَعَلَ المَاءُ يَثُورُ بَيْنَ أَصَابِعِهِ كَأَمْثَالِ العُيُونِ، فَشَرِبْنَا وَتَوَضَّأْنَا. قُلْتُ: كَمْ كُنْتُمْ؟ قَالَ: لَوْ كُنَّا مِائَةَ أَلْفٍ لَكَفَانَا، كُنَّا خَمْسَ عَشْرَةَ مِائَةً. [٤١٥٢، ٤١٥٣، ٤١٥٤، ٤٨٤٠، ٥٦٣٩ - مسلم: ١٨٥٦ - فتح: ٦/ ٥٨١]\n\n٣٥٧٧ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ","vol":"20","page":151},{"text":"- ﵁ - قَالَ: كُنَّا يَوْمَ الْحُدَيْبِيَةِ أَرْبَعَ عَشْرَةَ مِائَةً، وَالْحُدَيْبِيَةُ بِئْرٌ فَنَزَحْنَاهَا حَتَّى لَمْ نَتْرُكْ فِيهَا قَطْرَةً، فَجَلَسَ النَّبِيُّ - ﷺ - عَلَى شَفِيرِ الْبِئْرِ، فَدَعَا بِمَاءٍ، فَمَضْمَضَ وَمَجَّ فِي البِئْرِ، فَمَكَثْنَا غَيْرَ بَعِيدٍ ثُمَّ اسْتَقَيْنَا حَتَّى رَوِينَا وَرَوَتْ -أَوْ صَدَرَتْ- رَكَائِبُنَا. [٤١٥٠، ٤١٥١ - فتح: ٦/ ٥٨١]\n\n٣٥٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ أَبُو طَلْحَةَ لأُمِّ سُلَيْمٍ، لَقَدْ سَمِعْتُ صَوْتَ رَسُولِ اللهِ - ﷺ - ضَعِيفًا، أَعْرِفُ فِيهِ الجُوعَ، فَهَلْ عِنْدَكِ مِنْ شَيءٍ؟ قَالَتْ: نَعَمْ. فَأَخْرَجَتْ أَقْرَاصًا مِنْ شَعِيرٍ، ثُمَّ أَخْرَجَتْ خِمَارًا لَهَا فَلَفَّتِ الخُبْزَ بِبَعْضِهِ، ثُمَّ دَسَّتْهُ تَحْتَ يَدِي وَلَاثَتْنِي بِبَعْضِهِ، ثُمَّ أَرْسَلَتْنِي إِلَى رَسُولِ اللهِ - ﷺ - قَالَ: فَذَهَبْتُ بِهِ، فَوَجَدْتُ رَسُولَ اللهِ - ﷺ - فِي المَسْجِدِ وَمَعَهُ النَّاسُ، فَقُمْتُ عَلَيْهِمْ، فَقَالَ لِي رَسُولِ اللهِ - ﷺ -: «آرْسَلَكَ أَبُو طَلْحَةَ؟». فَقُلْتُ: نَعَمْ. قَالَ: \"بِطَعَامٍ؟ \". فَقُلْتُ: نَعَمْ. فَقَالَ رَسُولُ اللهِ - ﷺ - لِمَنْ مَعَهُ: «قُومُوا». فَانْطَلَقَ وَانْطَلَقْتُ بَيْنَ أَيْدِيهِمْ حَتَّى جِئْتُ أَبَا طَلْحَةَ فَأَخْبَرْتُهُ. فَقَالَ أَبُو طَلْحَةَ: يَا أُمَّ سُلَيْمٍ، قَدْ جَاءَ رَسُولُ اللهِ - ﷺ - بِالنَّاسِ، وَلَيْسَ عِنْدَنَا مَا نُطْعِمُهُمْ. فَقَالَتِ: الله وَرَسُولُهُ أَعْلَمُ. فَانْطَلَقَ أَبُو طَلْحَةَ حَتَّى لَقِيَ رَسُولَ اللهِ - ﷺ -، فَأَقْبَلَ رَسُولُ اللهِ - ﷺ - وَأَبُو طَلْحَةَ مَعَهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَلُمِّي يَا أُمَّ سُلَيْمٍ مَا عِنْدَكِ». فَأَتَتْ بِذَلِكَ الخُبْزِ، فَأَمَرَ بِهِ رَسُولُ اللهِ - ﷺ - فَفُتَّ، وَعَصَرَتْ أُمُّ سُلَيْمٍ عُكَّةً فَأَدَمَتْهُ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ - فِيهِ مَا شَاءَ الله أَنْ يَقُولَ، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ، فَأَكَلُوا حَتَّى شَبِعُوا ثُمَّ خَرَجُوا، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ، فَأَكَلُوا حَتَّى شَبِعُوا ثُمَّ خَرَجُوا، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ، فَأَكَلُوا حَتَّى شَبِعُوا ثُمَّ خَرَجُوا ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَكَلَ الْقَوْمُ كُلُّهُمْ وَشَبِعُوا، وَالْقَوْمُ سَبْعُونَ -أَوْ ثَمَانُونَ- رَجُلًا. [انظر: ٤٢٢ - مسلم: ٢٠٤٠ - فتح: ٦/ ٥٨٦]\n\n٣٥٧٩ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا نَعُدُّ الآيَاتِ بَرَكَةً وَأَنْتُمْ تَعُدُّونَهَا تَخْوِيفًا، كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي سَفَرٍ فَقَلَّ المَاءُ، فَقَالَ: «اطْلُبُوا فَضْلَةً مِنْ","vol":"20","page":152},{"text":"مَاءٍ». فَجَاءُوا بِإِنَاءٍ فِيهِ مَاءٌ قَلِيلٌ، فَأَدْخَلَ يَدَهُ فِي الإِنَاءِ، ثُمَّ قَالَ: «حَيَّ عَلَى الطَّهُورِ المُبَارَكِ، وَالْبَرَكَةُ مِنَ اللهِ» فَلَقَدْ رَأَيْتُ الْمَاءَ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِ رَسُولِ اللهِ - ﷺ -، وَلَقَدْ كُنَّا نَسْمَعُ تَسْبِيحَ الطَّعَامِ وَهْوَ يُؤْكَلُ. [فتح: ٦/ ٥٨٧]\n\n٣٥٨٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ قَالَ: حَدَّثَنِي عَامِرٌ قَالَ حَدَّثَنِي جَابِرٌ - ﵁ - أَنَّ أَبَاهُ تُوُفِّيَ وَعَلَيْهِ دَيْنٌ، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَقُلْتُ: إِنَّ أَبِي تَرَكَ عَلَيْهِ دَيْنًا وَلَيْسَ عِنْدِي إِلاَّ مَا يُخْرِجُ نَخْلُهُ، وَلَا يَبْلُغُ مَا يُخْرِجُ سِنِينَ مَا عَلَيْهِ، فَانْطَلِقْ مَعِي لِكَىْ لَا يُفْحِشَ عَلَيَّ الْغُرَمَاءُ. فَمَشَى حَوْلَ بَيْدَرٍ مِنْ بَيَادِرِ التَّمْرِ فَدَعَا، ثَمَّ آخَرَ، ثُمَّ جَلَسَ عَلَيْهِ فَقَالَ: «انْزِعُوهُ». فَأَوْفَاهُمُ الذِي لَهُمْ، وَبَقِيَ مِثْلُ مَا أَعْطَاهُمْ. [انظر: ٢١٢٧ - فتح: ٦/ ٥٨٧]\n\n٣٥٨١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ أَبِيهِ، حَدَّثَنَا أَبُو عُثْمَانَ، أَنَّهُ حَدَّثَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ - ﵄ - أَنَّ أَصْحَابَ الصُّفَّةِ كَانُوا أُنَاسًا فُقَرَاءَ، وَأَنَّ النَّبِيَّ - ﷺ - قَالَ مَرَّةً: «مَنْ كَانَ عِنْدَهُ طَعَامُ اثْنَيْنِ فَلْيَذْهَبْ بِثَالِثٍ، وَمَنْ كَانَ عِنْدَهُ طَعَامُ أَرْبَعَةٍ فَلْيَذْهَبْ بِخَامِسٍ أَوْ سَادِسٍ». أَوْ كَمَا قَالَ، وَأَنَّ أَبَا بَكْرٍ جَاءَ بِثَلَاثَةٍ، وَانْطَلَقَ النَّبِيُّ - ﷺ - بِعَشَرَةٍ، وَأَبُو بَكْرٍ وَثَلَاثَةً، قَالَ: فَهْوَ أَنَا وَأَبِي وَأُمِّي -وَلَا أَدْرِي هَلْ قَالَ: امْرَأَتِي وَخَادِمِي- بَيْنَ بَيْتِنَا وَبَيْنَ بَيْتِ أَبِي بَكْرٍ، وَأَنَّ أَبَا بَكْرٍ تَعَشَّى عِنْدَ النَّبِيِّ - ﷺ -، ثُمَّ لَبِثَ حَتَّى صَلَّى العِشَاءَ، ثُمَّ رَجَعَ فَلَبِثَ حَتَّى تَعَشَّى رَسُولُ اللهِ - ﷺ -، فَجَاءَ بَعْدَ مَا مَضَى مِنَ اللَّيْلِ مَا شَاءَ الله، قَالَتْ لَهُ امْرَأَتُهُ: مَا حَبَسَكَ عَنْ أَضْيَافِكَ -أَوْ ضَيْفِكَ-؟ قَالَ: أَوَ عَشَّيْتِهِمْ؟ قَالَتْ: أَبَوْا حَتَّى تَجِيءَ، قَدْ عَرَضُوا عَلَيْهِمْ فَغَلَبُوهُمْ، فَذَهَبْتُ فَاخْتَبَأْتُ، فَقَالَ: يَا غُنْثَرُ. فَجَدَّعَ وَسَبَّ وَقَالَ: كُلُوا وَقَالَ: لَا أَطْعَمُهُ أَبَدًا. قَالَ: وَايْمُ اللهِ مَا كُنَّا نَأْخُذُ مِنَ اللُّقْمَةِ إِلاَّ رَبَا مِنْ أَسْفَلِهَا أَكْثَرُ مِنْهَا حَتَّى شَبِعُوا، وَصَارَتْ أَكْثَرَ مِمَّا كَانَتْ قَبْلُ، فَنَظَرَ أَبُو بَكْرٍ، فَإِذَا شَيْءٌ أَوْ أَكْثَرُ قَالَ لاِمْرَأَتِهِ يَا أُخْتَ بَنِي فِرَاسٍ. قَالَتْ: لَا وَقُرَّةِ عَيْنِي لَهْىَ الآنَ أَكْثَرُ مِمَّا قَبْلُ بِثَلَاثِ مَرَّاتٍ. فَأَكَلَ مِنْهَا أَبُو بَكْرٍ، وَقَالَ: إِنَّمَا كَانَ الشَّيْطَانُ -يَعْنِي يَمِينَهُ- ثُمَّ أَكَلَ مِنْهَا لُقْمَةً، ثُمَّ حَمَلَهَا إِلَى النَّبِيِّ - ﷺ - فَأَصْبَحَتْ عِنْدَهُ. وَكَانَ بَيْنَنَا وَبَيْنَ قَوْمٍ عَهْدٌ، فَمَضَى الأَجَلُ،","vol":"20","page":153},{"text":"فَتَفَرَّقْنَا اثْنَا عَشَرَ رَجُلًا مَعَ كُلِّ رَجُلٍ مِنْهُمْ أُنَاسٌ، الله أَعْلَمُ كَمْ مَعَ كُلِّ رَجُلٍ، غَيْرَ أَنَّهُ بَعَثَ مَعَهُمْ، قَالَ: أَكَلُوا مِنْهَا أَجْمَعُونَ. أَوْ كَمَا قَالَ. [انظر: ٦٠٢ - مسلم: ٢٠٥٧ - فتح: ٦/ ٥٨٧]\n\n٣٥٨٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادٌ، عَنْ عَبْدِ العَزِيزِ، عَنْ أَنَسٍ. وَعَنْ يُونُسَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: أَصَابَ أَهْلَ المَدِينَةِ قَحْطٌ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَبَيْنَا هُوَ يَخْطُبُ يَوْمَ جُمُعَةٍ إِذْ قَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ الكُرَاعُ، هَلَكَتِ الشَّاءُ، فَادْعُ اللهَ يَسْقِينَا، فَمَدَّ يَدَيْهِ وَدَعَا. قَالَ أَنَسٌ وَإِنَّ السَّمَاءَ لَمِثْلُ الزُّجَاجَةِ، فَهَاجَتْ رِيحٌ أَنْشَأَتْ سَحَابًا ثُمَّ اجْتَمَعَ، ثُمَّ أَرْسَلَتِ السَّمَاءُ عَزَالِيَهَا، فَخَرَجْنَا نَخُوضُ الْمَاءَ حَتَّى أَتَيْنَا مَنَازِلَنَا، فَلَمْ نَزَلْ نُمْطَرُ إِلَى الْجُمُعَةِ الأُخْرَى، فَقَامَ إِلَيْهِ ذَلِكَ الرَّجُلُ -أَوْ غَيْرُهُ- فَقَالَ: يَا رَسُولَ اللهِ، تَهَدَّمَتِ البُيُوتُ، فَادْعُ اللهَ يَحْبِسْهُ. فَتَبَسَّمَ ثُمَّ قَالَ: «حَوَالَيْنَا وَلَا عَلَيْنَا». فَنَظَرْتُ إِلَى السَّحَابِ تَصَدَّعَ حَوْلَ المَدِينَةِ كَأَنَّهُ إِكْلِيلٌ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ٦/ ٥٨٨]\n\n٣٥٨٣ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى بْنُ كَثِيرٍ أَبُو غَسَّانَ، حَدَّثَنَا أَبُو حَفْصٍ -وَاسْمُهُ عُمَرُ بْنُ العَلَاءِ أَخُو أَبِي عَمْرِو بْنِ العَلَاءِ- قَالَ: سَمِعْتُ نَافِعًا، عَنِ ابْنِ عُمَرَ - ﵄ -: كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ إِلَى جِذْعٍ، فَلَمَّا اتَّخَذَ المِنْبَرَ تَحَوَّلَ إِلَيْهِ، فَحَنَّ الْجِذْعُ، فَأَتَاهُ فَمَسَحَ يَدَهُ عَلَيْهِ.\nوَقَالَ عَبْدُ الحَمِيدِ: أَخْبَرَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا مُعَاذُ بْنُ العَلَاءِ، عَنْ نَافِعٍ بِهَذَا.\nوَرَوَاهُ أَبُو عَاصِمٍ، عَنِ ابْنِ أَبِي رَوَّادٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. [فتح: ٦/ ٦٠١]\n\n٣٥٨٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ أَيْمَنَ قَالَ: سَمِعْتُ أَبِي، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُومُ يَوْمَ الْجُمُعَةِ إِلَى شَجَرَةٍ -أَوْ نَخْلَةٍ- فَقَالَتِ امْرَأَةٌ مِنَ الأَنْصَارِ -أَوْ رَجُلٌ- يَا رَسُولَ اللهِ، أَلَا نَجْعَلُ لَكَ مِنْبَرًا؟ قَالَ: «إِنْ شِئْتُمْ». فَجَعَلُوا لَهُ مِنْبَرًا، فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ دُفِعَ إِلَى المِنْبَرِ،","vol":"20","page":154},{"text":"فَصَاحَتِ النَّخْلَةُ صِيَاحَ الصَّبِيِّ، ثُمَّ نَزَلَ النَّبِيُّ - ﷺ - فَضَمَّهُ إِلَيْهِ، تَئِنُّ أَنِينَ الصَّبِيِّ، الذِي يُسَكَّنُ، قَالَ: «كَانَتْ تَبْكِي عَلَى مَا كَانَتْ تَسْمَعُ مِنَ الذِّكْرِ عِنْدَهَا». [انظر: ٤٤٩ - فتح: ٦/ ٦٠١]\n\n٣٥٨٥ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي حَفْصُ بْنُ عُبَيْدِ اللهِ بْنِ أَنَسِ بْنِ مَالِكٍ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: كَانَ الْمَسْجِدُ مَسْقُوفًا عَلَى جُذُوعٍ مِنْ نَخْلٍ، فَكَانَ النَّبِيُّ - ﷺ - إِذَا خَطَبَ يَقُومُ إِلَى جِذْعٍ مِنْهَا، فَلَمَّا صُنِعَ لَهُ المِنْبَرُ، وَكَانَ عَلَيْهِ فَسَمِعْنَا لِذَلِكَ الْجِذْعِ صَوْتًا كَصَوْتِ العِشَارِ، حَتَّى جَاءَ النَّبِيُّ - ﷺ - فَوَضَعَ يَدَهُ عَلَيْهَا فَسَكَنَتْ. [انظر: ٤٤٩ - فتح: ٦/ ٦٠٢]\n\n٣٥٨٦ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ.\nحَدَّثَنِي بِشْرُ بْنُ خَالِدٍ، حَدَّثَنَا مُحَمَّدٌ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، سَمِعْتُ أَبَا وَائِلٍ يُحَدِّثُ، عَنْ حُذَيْفَةَ أَنَّ عُمَرَ بْنَ الخَطَّابِ - ﵁ - قَالَ: أَيُّكُمْ يَحْفَظُ قَوْلَ رَسُولِ اللهِ - ﷺ - فِي الفِتْنَةِ؟ فَقَالَ حُذَيْفَةُ: أَنَا أَحْفَظُ كَمَا قَالَ. قَالَ هَاتِ إِنَّكَ لَجَرِيءٌ. قَالَ رَسُولُ اللهِ - ﷺ -: «فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَجَارِهِ تُكَفِّرُهَا الصَّلَاةُ وَالصَّدَقَةُ وَالأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ المُنْكَرِ». قَالَ: لَيْسَتْ هَذِهِ، وَلَكِنِ الَّتِي تَمُوجُ كَمَوْجِ البَحْرِ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَا بَأْسَ عَلَيْكَ مِنْهَا، إِنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا. قَالَ: يُفْتَحُ الْبَابُ أَوْ يُكْسَرُ؟ قَالَ: لَا بَلْ يُكْسَرُ. قَالَ: ذَاكَ أَحْرَى أَنْ لَا يُغْلَقَ. قُلْنَا: عَلِمَ البَابَ؟ قَالَ: نَعَمْ، كَمَا أَنَّ دُونَ غَدٍ اللَّيْلَةَ، إِنِّي حَدَّثْتُهُ حَدِيثًا لَيْسَ بِالأَغَالِيطِ. فَهِبْنَا أَنْ نَسْأَلَهُ، وَأَمَرْنَا مَسْرُوقًا، فَسَأَلَهُ فَقَالَ: مَنِ البَابُ؟ قَالَ: عُمَرُ. [انظر: ٥٢٥ - مسلم: ١٤٤ - فتح: ٦/ ٦٠٣]\n\n٣٥٨٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا نِعَالُهُمُ الشَّعَرُ، وَحَتَّى تُقَاتِلُوا التُّرْكَ، صِغَارَ الأَعْيُنِ، حُمْرَ الوُجُوهِ، ذُلْفَ الأُنُوفِ، كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطْرَقَةُ». [انظر: ٢٩٢٨ - مسلم: ٢٩١٢ - فتح: ٦/ ٦٠٤]\n\n٣٥٨٨ - «وَتَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّهُمْ كَرَاهِيَةً لِهَذَا الأَمْرِ حَتَّى يَقَعَ","vol":"20","page":155},{"text":"فِيهِ، وَالنَّاسُ مَعَادِنُ، خِيَارُهُمْ فِي الجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلَامِ». [انظر: ٣٤٩٣ - مسلم: ٢٥٢٦ - فتح: ٦/ ٦٠٤]\n\n٣٥٨٩ - «وَلَيَأْتِيَنَّ عَلَى أَحَدِكُمْ زَمَانٌ، لأَنْ يَرَانِي أَحَبُّ إِلَيْهِ مِنْ أَنْ يَكُونَ لَهُ مِثْلُ أَهْلِهِ وَمَالِهِ». [فتح: ٦/ ٦٠٤]\n\n٣٥٩٠ - حَدَّثَنِي يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا خُوزًا وَكَرْمَانَ مِنَ الأَعَاجِمِ، حُمْرَ الوُجُوهِ، فُطْسَ الأُنُوفِ، صِغَارَ الأَعْيُنِ، وُجُوهُهُمُ المَجَانُّ المُطْرَقَةُ، نِعَالُهُمُ الشَّعَرُ». تَابَعَهُ غَيْرُهُ عَنْ عَبْدِ الرَّزَّاقِ. [انظر: ٢٩٢٨ - مسلم: ٢٩١٢ - فتح: ٦/ ٦٠٤]\n\n٣٥٩١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: قَالَ إِسْمَاعِيلُ: أَخْبَرَنِي قَيْسٌ قَالَ: أَتَيْنَا أَبَا هُرَيْرَةَ - ﵁ - فَقَالَ: صَحِبْتُ رَسُولَ اللهِ - ﷺ - ثَلَاثَ سِنِينَ، لَمْ أَكُنْ فِي سِنِيَّ أَحْرَصَ عَلَى أَنْ أَعِيَ الحَدِيثَ مِنِّي فِيهِنَّ، سَمِعْتُهُ يَقُولُ -وَقَالَ هَكَذَا بِيَدِهِ-: «بَيْنَ يَدَىِ السَّاعَةِ تُقَاتِلُونَ قَوْمًا نِعَالُهُمُ الشَّعَرُ، وَهُوَ هَذَا الْبَارِزُ». وَقَالَ سُفْيَانُ مَرَّةً: وَهُمْ أَهْلُ البَازَرِ. [انظر: ٢٩١٢ - مسلم: ٢٩١٢ - فتح: ٦/ ٦٠٤]\n\n٣٥٩٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، سَمِعْتُ الْحَسَنَ يَقُولُ: حَدَّثَنَا عَمْرُو بْنُ تَغْلِبَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَ يَدَىِ السَّاعَةِ تُقَاتِلُونَ قَوْمًا يَنْتَعِلُونَ الشَّعَرَ، وَتُقَاتِلُونَ قَوْمًا كَأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ». [انظر: ٢٩٢٧ - فتح: ٦/ ٦٠٤]\n\n٣٥٩٣ - حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «تُقَاتِلُكُمُ اليَهُودُ فَتُسَلَّطُونَ عَلَيْهِمْ ثُمَّ يَقُولُ الْحَجَرُ يَا مُسْلِمُ، هَذَا يَهُودِيٌّ وَرَائِي فَاقْتُلْهُ». [انظر: ٢٩٢٥ - مسلم: ٢٩١٢ - فتح: ٦/ ٦٠٤]\n\n٣٥٩٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ جَابِرٍ، عَنْ أَبِي سَعِيدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَأْتِي عَلَى النَّاسِ زَمَانٌ يَغْزُونَ، فَيُقَالُ: فِيكُمْ مَنْ","vol":"20","page":156},{"text":"صَحِبَ الرَّسُولَ - ﷺ - فَيَقُولُونَ: نَعَمْ. فَيُفْتَحُ عَلَيْهِمْ، ثُمَّ يَغْزُونَ، فَيُقَالُ لَهُمْ: هَلْ فِيكُمْ مَنْ صَحِبَ مَنْ صَحِبَ الرَّسُولَ - ﷺ -؟ فَيَقُولُونَ: نَعَمْ. فَيُفْتَحُ لَهُمْ». [انظر: ٢٨٩٧ - مسلم: ٢٥٣٢ - فتح: ٦/ ٦١٠]\n\n٣٥٩٥ - حَدَّثَنِي مُحَمَّدُ بْنُ الحَكَمِ، أَخْبَرَنَا النَّضْرُ، أَخْبَرَنَا إِسْرَائِيلُ، أَخْبَرَنَا سَعْدٌ الطَّائِيُّ، أَخْبَرَنَا مُحِلُّ بْنُ خَلِيفَةَ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: بَيْنَا أَنَا عِنْدَ النَّبِيِّ - ﷺ - إِذْ أَتَاهُ رَجُلٌ فَشَكَا إِلَيْهِ الفَاقَةَ، ثُمَّ أَتَاهُ آخَرُ، فَشَكَا قَطْعَ السَّبِيلِ. فَقَالَ: «يَا عَدِيُّ، هَلْ رَأَيْتَ الْحِيرَةَ؟». قُلْتُ: لَمْ أَرَهَا وَقَدْ أُنْبِئْتُ عَنْهَا. قَالَ: «فَإِنْ طَالَتْ بِكَ حَيَاةٌ لَتَرَيَنَّ الظَّعِينَةَ تَرْتَحِلُ مِنَ الحِيرَةِ، حَتَّى تَطُوفَ بِالْكَعْبَةِ، لَا تَخَافُ أَحَدًا إِلاَّ اللهَ» - قُلْتُ: فِيمَا بَيْنِي وَبَيْنَ نَفْسِي فَأَيْنَ دُعَّارُ طَيِّئٍ الَّذِينَ قَدْ سَعَّرُوا الْبِلَادَ؟ -وَلَئِنْ طَالَتْ بِكَ حَيَاةٌ لَتُفْتَحَنَّ كُنُوزُ كِسْرَى». قُلْتُ: كِسْرَى بْنِ هُرْمُزَ؟ قَالَ: «كِسْرَى بْنِ هُرْمُزَ، وَلَئِنْ طَالَتْ بِكَ حَيَاةٌ لَتَرَيَنَّ الرَّجُلَ يُخْرِجُ مِلْءَ كَفِّهِ مِنْ ذَهَبٍ أَوْ فِضَّةٍ، يَطْلُبُ مَنْ يَقْبَلُهُ مِنْهُ، فَلَا يَجِدُ أَحَدًا يَقْبَلُهُ مِنْهُ، وَلَيَلْقَيَنَّ اللهَ أَحَدُكُمْ يَوْمَ يَلْقَاهُ، وَلَيْسَ بَيْنَهُ وَبَيْنَهُ تُرْجُمَانٌ يُتَرْجِمُ لَهُ. فَيَقُولَنَّ: أَلَمْ أَبْعَثْ إِلَيْكَ رَسُولًا فَيُبَلِّغَكَ؟ فَيَقُولُ: بَلَى. فَيَقُولُ: أَلَمْ أُعْطِكَ مَالًا وَأُفْضِلْ عَلَيْكَ؟ فَيَقُولُ: بَلَى. فَيَنْظُرُ عَنْ يَمِينِهِ فَلَا يَرَى إِلاَّ جَهَنَّمَ، وَيَنْظُرُ عَنْ يَسَارِهِ فَلَا يَرَى إِلاَّ جَهَنَّمَ». قَالَ عَدِيٌّ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «اتَّقُوا النَّارَ وَلَوْ بِشِقَّةِ تَمْرَةٍ، فَمَنْ لَمْ يَجِدْ شِقَّةَ تَمْرَةٍ فَبِكَلِمَةٍ طَيِّبَةٍ». قَالَ عَدِيٌّ: فَرَأَيْتُ الظَّعِينَةَ تَرْتَحِلُ مِنَ الْحِيرَةِ حَتَّى تَطُوفَ بِالْكَعْبَةِ، لَا تَخَافُ إِلاَّ اللهَ، وَكُنْتُ فِيمَنِ افْتَتَحَ كُنُوزَ كِسْرَى بْنِ هُرْمُزَ، وَلَئِنْ طَالَتْ بِكُمْ حَيَاةٌ لَتَرَوُنَّ مَا قَالَ النَّبِيُّ أَبُو القَاسِمِ - ﷺ -: «يُخْرِجُ مِلْءَ كَفِّهِ». [انظر: ١٤١٣ - مسلم: ١٠١٦ - فتح: ٦/ ٦١٠]\nحَدَّثَنِي عَبْدُ اللهِ، حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا سَعْدَانُ بْنُ بِشْرٍ، حَدَّثَنَا أَبُو مُجَاهِدٍ، حَدَّثَنَا مُحِلُّ بْنُ خَلِيفَةَ، سَمِعْتُ عَدِيًّا: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ -.\n\n٣٥٩٦ - حَدَّثَنِي سَعِيدُ بْنُ شُرَحْبِيلَ، حَدَّثَنَا لَيْثٌ، عَنْ يَزِيدَ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ عَلَى المَيِّتِ، ثُمَّ","vol":"20","page":157},{"text":"انْصَرَفَ إِلَى المِنْبَرِ، فَقَالَ: «إِنِّي فَرَطُكُمْ، وَأَنَا شَهِيدٌ عَلَيْكُمْ، إِنِّي وَاللهِ لأَنْظُرُ إِلَى حَوْضِي الآنَ، وَإِنِّي قَدْ أُعْطِيتُ خَزَائِنَ مَفَاتِيحِ الأَرْضِ، وَإِنِّي وَاللهِ مَا أَخَافُ بَعْدِي أَنْ تُشْرِكُوا، وَلَكِنْ أَخَافُ أَنْ تَنَافَسُوا فِيهَا». [انظر: ١٣٤٤ - مسلم: ٢٢٩٦ - فتح: ٦/ ٦١١]\n\n٣٥٩٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ عَنْ أُسَامَةَ - ﵁ - قَالَ أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمٍ مِنَ الآطَامِ، فَقَالَ: «هَلْ تَرَوْنَ مَا أَرَى إِنِّي أَرَى الْفِتَنَ تَقَعُ خِلَالَ بُيُوتِكُمْ مَوَاقِعَ الْقَطْرِ». [انظر: ١٨٧٨ - مسلم: ٢٨٨٥ - فتح: ٦/ ٦١١]\n\n٣٥٩٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ حَدَّثَتْهُ، أَنَّ أُمَّ حَبِيبَةَ بِنْتَ أَبِي سُفْيَانَ حَدَّثَتْهَا، عَنْ زَيْنَبَ بِنْتِ جَحْشٍ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا فَزِعًا يَقُولُ: «لَا إِلَهَ إِلاَّ الله، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ اليَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذَا». وَحَلَّقَ بِإِصْبَعِهِ وَبِالَّتِى تَلِيهَا، فَقَالَتْ زَيْنَبُ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: «نَعَمْ، إِذَا كَثُرَ الخَبَثُ». [انظر: ٣٣٤٦ - مسلم: ٢٨٨٠ - فتح: ٦/ ٦١١]\n\n٣٥٩٩ - وَعَنِ الزُّهْرِيِّ، حَدَّثَتْنِي هِنْدُ بِنْتُ الحَارِثِ، أَنَّ أُمَّ سَلَمَةَ قَالَتِ: اسْتَيْقَظَ النَّبِيُّ - ﷺ - فَقَالَ: «سُبْحَانَ اللهِ! مَاذَا أُنْزِلَ مِنَ الخَزَائِنِ؟ وَمَاذَا أُنْزِلَ مِنَ الفِتَنِ؟». [انظر: ١١٥ - فتح: ٦/ ٦١١]\n\n٣٦٠٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ بْنِ المَاجِشُونِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، قَالَ: قَالَ لِي: إِنِّي أَرَاكَ تُحِبُّ الغَنَمَ وَتَتَّخِذُهَا، فَأَصْلِحْهَا وَأَصْلِحْ رُعَامَهَا، فَإِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَأْتِي عَلَى النَّاسِ زَمَانٌ تَكُونُ الْغَنَمُ فِيهِ خَيْرَ مَالِ الْمُسْلِمِ، يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ -أَوْ سَعَفَ الجِبَالِ- فِي مَوَاقِعِ الْقَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ». [انظر: ١٩ - فتح: ٦/ ٦١١]","vol":"20","page":158},{"text":"٣٦٠١ - حَدَّثَنَا عَبْدُ العَزِيزِ الأُوَيْسِيُّ، حَدَّثَنَا إِبْرَاهِيمُ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ المُسَيَّبِ وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «سَتَكُونُ فِتَنٌ، القَاعِدُ فِيهَا خَيْرٌ مِنَ القَائِمِ، وَالْقَائِمُ فِيهَا خَيْرٌ مِنَ الْمَاشِي، وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي، وَمَنْ يُشْرِفْ لَهَا تَسْتَشْرِفْهُ، وَمَنْ وَجَدَ مَلْجَأً -أَوْ- مَعَاذًا فَلْيَعُذْ بِهِ». [انظر: ٧٠٨١، ٧٠٨٢ - مسلم: ٢٨٨٦ - فتح: ٦/ ٦١٢]\n\n٣٦٠٢ - وَعَنِ ابْنِ شِهَابٍ، حَدَّثَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُطِيعِ بْنِ الأَسْوَدِ، عَنْ نَوْفَلِ بْنِ مُعَاوِيَةَ، مِثْلَ حَدِيثِ أَبِي هُرَيْرَةَ هَذَا، إِلاَّ أَنَّ أَبَا بَكْرٍ يَزِيدُ: «مِنَ الصَّلَاةِ صَلَاةٌ مَنْ فَاتَتْهُ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ». [فتح: ٦/ ٦١٢]\n\n٣٦٠٣ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ زَيْدِ بْنِ وَهْبٍ، عَنِ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «سَتَكُونُ أَثَرَةٌ وَأُمُورٌ تُنْكِرُونَهَا». قَالُوا: يَا رَسُولَ اللهِ، فَمَا تَأْمُرُنَا؟ قَالَ: «تُؤَدُّونَ الْحَقَّ الذِي عَلَيْكُمْ، وَتَسْأَلُونَ اللهَ الذِي لَكُمْ». [٧٠٥٢ - مسلم: ١٨٤٣ - فتح: ٦/ ٦١٢]\n\n٣٦٠٤ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا أَبُو مَعْمَرٍ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُهْلِكُ النَّاسَ هَذَا الحَيُّ مِنْ قُرَيْشٍ». قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: «لَوْ أَنَّ النَّاسَ اعْتَزَلُوهُمْ».\nقَالَ مَحْمُودٌ: حَدَّثَنَا أَبُو دَاوُدَ أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، سَمِعْتُ أَبَا زُرْعَةَ.\n\n٣٦٠٥ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ المَكِّيُّ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ، عَنْ جَدِّهِ قَالَ: كُنْتُ مَعَ مَرْوَانَ، وَأَبِي هُرَيْرَةَ فَسَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: سَمِعْتُ الصَّادِقَ المَصْدُوقَ يَقُولُ: «هَلَاكُ أُمَّتِي عَلَى يَدَىْ غِلْمَةٍ مِنْ قُرَيْشٍ». فَقَالَ مَرْوَانُ: غِلْمَةٌ؟ قَالَ أَبُو هُرَيْرَةَ: إِنْ شِئْتَ أَنْ أُسَمِّيَهُمْ بَنِي فُلَانٍ وَبَنِي فُلَانٍ. [انظر: ٣٦٠٤ - مسلم: ٢٩١٧ - فتح: ٦/ ٦١٢]\n\n٣٦٠٦ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا الْوَلِيدُ قَالَ: حَدَّثَنِي ابْنُ جَابِرٍ قَالَ: حَدَّثَنِي بُسْرُ بْنُ عُبَيْدِ اللهِ الْحَضْرَمِيُّ قَالَ: حَدَّثَنِي أَبُو إِدْرِيسَ الخَوْلَانِي، أَنَّهُ سَمِعَ","vol":"20","page":159},{"text":"حُذَيْفَةَ بْنَ اليَمَانِ يَقُولُ: كَانَ النَّاسُ يَسْأَلُونَ رَسُولَ اللهِ - ﷺ - عَنِ الخَيْرِ، وَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ مَخَافَةَ أَنْ يُدْرِكَنِي. فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّا كُنَّا فِي جَاهِلِيَّةٍ وَشَرٍّ، فَجَاءَنَا الله بِهَذَا الْخَيْرِ، فَهَلْ بَعْدَ هَذَا الخَيْرِ مِنْ شَرٍّ؟ قَالَ: «نَعَمْ». قُلْتُ: وَهَلْ بَعْدَ ذَلِكَ الشَّرِّ مِنْ خَيْرٍ؟ قَالَ: «نَعَمْ، وَفِيهِ دَخَنٌ». قُلْتُ: وَمَا دَخَنُهُ؟ قَالَ: «قَوْمٌ يَهْدُونَ بِغَيْرِ هَدْيِي، تَعْرِفُ مِنْهُمْ وَتُنْكِرُ». قُلْتُ: فَهَلْ بَعْدَ ذَلِكَ الخَيْرِ مِنْ شَرٍّ؟ قَالَ: «نَعَمْ دُعَاةٌ إِلَى أَبْوَابِ جَهَنَّمَ، مَنْ أَجَابَهُمْ إِلَيْهَا قَذَفُوهُ فِيهَا». قُلْتُ: يَا رَسُولَ اللهِ، صِفْهُمْ لَنَا. فَقَالَ: «هُمْ مِنْ جِلْدَتِنَا، وَيَتَكَلَّمُونَ بِأَلْسِنَتِنَا» قُلْتُ: فَمَا تَأْمُرُنِي إِنْ أَدْرَكَنِي ذَلِكَ؟ قَالَ: «تَلْزَمُ جَمَاعَةَ الْمُسْلِمِينَ وَإِمَامَهُمْ». قُلْتُ: فَإِنْ لَمْ يَكُنْ لَهُمْ جَمَاعَةٌ وَلَا إِمَامٌ؟ قَالَ: «فَاعْتَزِلْ تِلْكَ الْفِرَقَ كُلَّهَا، وَلَوْ أَنْ تَعَضَّ بِأَصْلِ شَجَرَةٍ حَتَّى يُدْرِكَكَ المَوْتُ وَأَنْتَ عَلَى ذَلِكَ». [٣٦٠٧، ٧٠٨٤ - مسلم: ١٨٤٧ - فتح: ٦/ ٦١٥]\n\n٣٦٠٧ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى قَالَ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، عَنْ إِسْمَاعِيلَ، حَدَّثَنِي قَيْسٌ عَنْ حُذَيْفَةَ - ﵁ - قَالَ: تَعَلَّمَ أَصْحَابِي الْخَيْرَ وَتَعَلَّمْتُ الشَّرَّ. [انظر: ٣٦٠٦ - مسلم: ١٨٤٧ - فتح: ٦/ ٦١٦]\n\n٣٦٠٨ - حَدَّثَنَا الْحَكَمُ بْنُ نَافِعٍ، حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَقُومُ السَّاعَةُ حَتَّى يَقْتَتِلَ فِئَتَانِ دَعْوَاهُمَا وَاحِدَةٌ». [انظر: ٨٥ - مسلم: ١٥٧ - فتح: ٦/ ٦١٦]\n\n٣٦٠٩ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَقْتَتِلَ فِئَتَانِ، فَيَكُونَ بَيْنَهُمَا مَقْتَلَةٌ عَظِيمَةٌ، دَعْوَاهُمَا وَاحِدَةٌ، وَلَا تَقُومُ السَّاعَةُ حَتَّى يُبْعَثَ دَجَّالُونَ كَذَّابُونَ قَرِيبًا مِنْ ثَلَاثِينَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ اللهِ». [انظر: ٨٥ - مسلم: ١٥٧ - فتح: ٦/ ٦١٦]\n\n٣٦١٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ - قَالَ: بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللهِ - ﷺ - وَهْوَ يَقْسِمُ قَسْمًا أَتَاهُ ذُو الخُوَيْصِرَةِ -وَهْوَ رَجُلٌ مِنْ بَنِي تَمِيمٍ- فَقَالَ: يَا رَسُولَ اللهِ،","vol":"20","page":160},{"text":"اعْدِلْ. فَقَالَ: «وَيْلَكَ، وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ؟! قَدْ خِبْتَ وَخَسِرْتَ إِنْ لَمْ أَكُنْ أَعْدِلُ». فَقَالَ عُمَرُ: يَا رَسُولَ اللهِ، ائْذَنْ لِي فِيهِ، فَأَضْرِبَ عُنُقَهُ. فَقَالَ: «دَعْهُ فَإِنَّ لَهُ أَصْحَابًا، يَحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِمْ وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَقْرَءُونَ القُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، يُنْظَرُ إِلَى نَصْلِهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ إِلَى رِصَافِهِ فَمَا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ إِلَى نَضِيِّهِ -وَهْوَ قِدْحُهُ- فَلَا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ إِلَى قُذَذِهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، قَدْ سَبَقَ الْفَرْثَ وَالدَّمَ، آيَتُهُمْ: رَجُلٌ أَسْوَدُ إِحْدَى عَضُدَيْهِ مِثْلُ ثَدْيِ الْمَرْأَةِ، أَوْ مِثْلُ البَضْعَةِ تَدَرْدَرُ، وَيَخْرُجُونَ عَلَى حِينِ فُرْقَةٍ مِنَ النَّاسِ». قَالَ أَبُو سَعِيدٍ: فَأَشْهَدُ أَنِّي سَمِعْتُ هَذَا الْحَدِيثَ مِنْ رَسُولِ اللهِ - ﷺ -، وَأَشْهَدُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ قَاتَلَهُمْ وَأَنَا مَعَهُ، فَأَمَرَ بِذَلِكَ الرَّجُلِ، فَالْتُمِسَ فَأُتِيَ بِهِ حَتَّى نَظَرْتُ إِلَيْهِ عَلَى نَعْتِ النَّبِيِّ - ﷺ - الذِي نَعَتَهُ. [انظر: ٣٣٤٤ - مسلم: ١٠٦٤ - فتح: ٦/ ٦١٧]\n\n٣٦١١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ خَيْثَمَةَ، عَنْ سُوَيْدِ بْنِ غَفَلَةَ قَالَ: قَالَ عَلِيٌّ - ﵁ -: إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللهِ - ﷺ - فَلأَنْ أَخِرَّ مِنَ السَّمَاءِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكْذِبَ عَلَيْهِ، وَإِذَا حَدَّثْتُكُمْ فِيمَا بَيْنِي وَبَيْنَكُمْ، فَإِنَّ الحَرْبَ خَدْعَةٌ، سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «يَأْتِي فِي آخِرِ الزَّمَانِ قَوْمٌ حُدَثَاءُ الأَسْنَانِ، سُفَهَاءُ الأَحْلَامِ، يَقُولُونَ مِنْ خَيْرِ قَوْلِ الْبَرِيَّةِ، يَمْرُقُونَ مِنَ الإِسْلَامِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، لَا يُجَاوِزُ إِيمَانُهُمْ حَنَاجِرَهُمْ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ، فَإِنَّ قَتْلَهُمْ أَجْرٌ لِمَنْ قَتَلَهُمْ يَوْمَ القِيَامَةِ». [انظر: ٥٠٥٧، ٦٩٠٣ - مسلم: ١٠٦٦ - فتح: ٦/ ٦١٧]\n\n٣٦١٢ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ، عَنْ خَبَّابِ بْنِ الأَرَتِّ قَالَ: شَكَوْنَا إِلَى رَسُولِ اللهِ - ﷺ - وَهْوَ مُتَوَسِّدٌ بُرْدَةً لَهُ فِي ظِلِّ الْكَعْبَةِ، قُلْنَا لَهُ: أَلَا تَسْتَنْصِرُ لَنَا، أَلَا تَدْعُو اللهَ لَنَا؟ قَالَ: «كَانَ الرَّجُلُ فِيمَنْ قَبْلَكُمْ يُحْفَرُ لَهُ فِي الأَرْضِ فَيُجْعَلُ فِيهِ، فَيُجَاءُ بِالْمِنْشَارِ، فَيُوضَعُ عَلَى رَأْسِهِ فَيُشَقُّ","vol":"20","page":161},{"text":"بِاثْنَتَيْنِ، وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الحَدِيدِ، مَا دُونَ لَحْمِهِ مِنْ عَظْمٍ أَوْ عَصَبٍ، وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَاللهِ لَيُتِمَّنَّ هَذَا الأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ، لَا يَخَافُ إِلاَّ اللهَ أَوِ الذِّئْبَ عَلَى غَنَمِهِ، وَلَكِنَّكُمْ تَسْتَعْجِلُونَ». [٣٨٥٢، ٦٩٤٣ - فتح: ٦/ ٦١٩]\n\n٣٦١٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَزْهَرُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ عَوْنٍ قَالَ: أَنْبَأَنِي مُوسَى بْنُ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - افْتَقَدَ ثَابِتَ بْنَ قَيْسٍ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَنَا أَعْلَمُ لَكَ عِلْمَهُ. فَأَتَاهُ فَوَجَدَهُ جَالِسًا فِي بَيْتِهِ مُنَكِّسًا رَأْسَهُ، فَقَالَ: مَا شَأْنُكَ؟ فَقَالَ: شَرٌّ، كَانَ يَرْفَعُ صَوْتَهُ فَوْقَ صَوْتِ النَّبِيِّ - ﷺ - فَقَدْ حَبِطَ عَمَلُهُ، وَهْوَ مِنْ أَهْلِ النَّارِ. فَأَتَى الرَّجُلُ فَأَخْبَرَهُ أَنَّهُ قَالَ كَذَا وَكَذَا. فَقَالَ مُوسَى بْنُ أَنَسٍ: فَرَجَعَ الْمَرَّةَ الآخِرَةَ بِبِشَارَةٍ عَظِيمَةٍ، فَقَالَ: «اذْهَبْ إِلَيْهِ فَقُلْ لَهُ إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنْ مِنْ أَهْلِ الْجَنَّةِ». [٤٨٤٦ - مسلم: ١١٩ - فتح: ٦/ ٦٢٠]\n\n٣٦١٤ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، سَمِعْتُ البَرَاءَ بْنَ عَازِبٍ - ﵄ -: قَرَأَ رَجُلٌ الْكَهْفَ وَفِي الدَّارِ الدَّابَّةُ، فَجَعَلَتْ تَنْفِرُ، فَسَلَّمَ، فَإِذَا ضَبَابَةٌ -أَوْ سَحَابَةٌ- غَشِيَتْهُ، فَذَكَرَهُ لِلنَّبِيِّ - ﷺ -، فَقَالَ: \"اقْرَأْ فُلَانُ، فَإِنَّهَا السَّكِينَةُ نَزَلَتْ لِلْقُرْآنِ\" أَوْ: \"تَنَزَّلَتْ لِلْقُرْآنِ\". [٤٨٣٩، ٥٠١١ - مسلم: ٧٩٥ - فتح: ٦/ ٦٢٢]\n\n٣٦١٥ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا أَحْمَدُ بْنُ يَزِيدَ بْنِ إِبْرَاهِيمَ أَبُو الحَسَنِ الحَرَّانِيُّ، حَدَّثَنَا زُهَيْرُ بْنُ مُعَاوِيَةَ، حَدَّثَنَا أَبُو إِسْحَاقَ، سَمِعْتُ الْبَرَاءَ بْنَ عَازِبٍ يَقُولُ: جَاءَ أَبُو بَكْرٍ - ﵁ - إِلَى أَبِي فِي مَنْزِلِهِ، فَاشْتَرَى مِنْهُ رَحْلًا فَقَالَ لِعَازِبٍ: ابْعَثِ ابْنَكَ يَحْمِلْهُ مَعِي. قَالَ: فَحَمَلْتُهُ مَعَهُ، وَخَرَجَ أَبِي يَنْتَقِدُ ثَمَنَهُ، فَقَالَ لَهُ أَبِي: يَا أَبَا بَكْرٍ، حَدِّثْنِي كَيْفَ صَنَعْتُمَا حِينَ سَرَيْتَ مَعَ رَسُولِ اللهِ - ﷺ -، قَالَ: نَعَمْ، أَسْرَيْنَا لَيْلَتَنَا، وَمِنَ الغَدِ حَتَّى قَامَ قَائِمُ الظَّهِيرَةِ وَخَلَا الطَّرِيقُ لَا يَمُرُّ فِيهِ أَحَدٌ، فَرُفِعَتْ لَنَا صَخْرَةٌ طَوِيلَةٌ، لَهَا ظِلٌّ لَمْ تَأْتِ عَلَيْهِ الشَّمْسُ فَنَزَلْنَا عِنْدَهُ، وَسَوَّيْتُ لِلنَّبِيِّ - ﷺ - مَكَانًا بِيَدِى يَنَامُ عَلَيْهِ، وَبَسَطْتُ فِيهِ فَرْوَةً، وَقُلْتُ: نَمْ يَا رَسُولَ اللهِ، وَأَنَا أَنْفُضُ لَكَ مَا حَوْلَكَ. فَنَامَ،","vol":"20","page":162},{"text":"وَخَرَجْتُ أَنْفُضُ مَا حَوْلَهُ، فَإِذَا أَنَا بِرَاعٍ مُقْبِلٍ بِغَنَمِهِ إِلَى الصَّخْرَةِ يُرِيدُ مِنْهَا مِثْلَ الذِي أَرَدْنَا، فَقُلْتُ: لِمَنْ أَنْتَ يَا غُلَامُ؟ فَقَالَ: لِرَجُلٍ مِنْ أَهْلِ المَدِينَةِ -أَوْ مَكَّةَ- قُلْتُ: أَفِي غَنَمِكَ لَبَنٌ؟ قَالَ: نَعَمُ. قُلْتُ: أَفَتَحْلُبُ؟ قَالَ: نَعَمْ. فَأَخَذَ شَاةً، فَقُلْتُ: انْفُضِ الضَّرْعَ مِنَ التُّرَابِ وَالشَّعَرِ وَالْقَذَى -قَالَ: فَرَأَيْتُ البَرَاءَ يَضْرِبُ إِحْدَى يَدَيْهِ عَلَى الأُخْرَى يَنْفُضُ- فَحَلَبَ فِي قَعْبٍ كُثْبَةً مِنْ لَبَنٍ، وَمَعِي إِدَاوَةٌ حَمَلْتُهَا لِلنَّبِيِّ - ﷺ - يَرْتَوِى مِنْهَا، يَشْرَبُ وَيَتَوَضَّأُ، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَكَرِهْتُ أَنْ أُوقِظَهُ، فَوَافَقْتُهُ حِينَ اسْتَيْقَظَ، فَصَبَبْتُ مِنَ الْمَاءِ عَلَى اللَّبَنِ حَتَّى بَرَدَ أَسْفَلُهُ، فَقُلْتُ: اشْرَبْ يَا رَسُولَ اللهِ. قَالَ: فَشَرِبَ، حَتَّى رَضِيتُ، ثُمَّ قَالَ: «أَلَمْ يَأْنِ لِلرَّحِيلِ؟». قُلْتُ: بَلَى. قَالَ: فَارْتَحَلْنَا بَعْدَ مَا مَالَتِ الشَّمْسُ، وَاتَّبَعَنَا سُرَاقَةُ بْنُ مَالِكٍ، فَقُلْتُ: أُتِينَا يَا رَسُولَ اللهِ. فَقَالَ: «لَا تَحْزَنْ، إِنَّ اللهَ مَعَنَا». فَدَعَا عَلَيْهِ النَّبِيُّ - ﷺ -، فَارْتَطَمَتْ بِهِ فَرَسُهُ إِلَى بَطْنِهَا -أُرَى فِي جَلَدٍ مِنَ الأَرْضِ، شَكَّ زُهَيْرٌ- فَقَالَ: إِنِّي أُرَاكُمَا قَدْ دَعَوْتُمَا عَلَيَّ، فَادْعُوَا لِي، فَاللهُ لَكُمَا أَنْ أَرُدَّ عَنْكُمَا الطَّلَبَ. فَدَعَا لَهُ النَّبِيُّ - ﷺ - فَنَجَا فَجَعَلَ لَا يَلْقَى أَحَدًا إِلاَّ قَالَ: كَفَيْتُكُمْ مَا هُنَا. فَلَا يَلْقَى أَحَدًا إِلاَّ رَدَّهُ. قَالَ: وَوَفَى لَنَا. [انظر: ٢٤٣٩ - مسلم: ٢٠٠٩ (سيأتي بعد رقم: ٣٠١٤) - فتح: ٦/ ٦٢٢]\n\n٣٦١٦ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُخْتَارٍ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَى أَعْرَابِيٍّ يَعُودُهُ - قَالَ: وَكَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ عَلَى مَرِيضٍ يَعُودُهُ قَالَ: \"لَا بَأْسَ، طَهُورٌ إِنْ شَاءَ الله\" - فَقَالَ لَهُ: «لَا بَأْسَ، طَهُورٌ إِنْ شَاءَ الله». قَالَ: قُلْتَ: طَهُورٌ! كَلاَّ بَلْ هِيَ حُمَّى تَفُورُ -أَوْ تَثُورُ- عَلَى شَيْخٍ كَبِيرٍ، تُزِيرُهُ الْقُبُورَ. فَقَالَ النَّبِيُّ - ﷺ -: «فَنَعَمْ إِذًا». [٥٦٥٦، ٥٦٦٢، ٧٤٧٠ - فتح: ٦/ ٦٢٤]\n\n٣٦١٧ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ رَجُلٌ نَصْرَانِيًّا فَأَسْلَمَ وَقَرَأَ البَقَرَةَ وَآلَ عِمْرَانَ، فَكَانَ يَكْتُبُ لِلنَّبِيِّ - ﷺ -، فَعَادَ نَصْرَانِيًّا، فَكَانَ يَقُولُ: مَا يَدْرِي مُحَمَّدٌ إِلاَّ مَا كَتَبْتُ لَهُ، فَأَمَاتَهُ الله، فَدَفَنُوهُ، فَأَصْبَحَ وَقَدْ لَفَظَتْهُ الأَرْضُ فَقَالُوا: هَذَا فِعْلُ مُحَمَّدٍ وَأَصْحَابِهِ، لَمَّا هَرَبَ مِنْهُمْ نَبَشُوا عَنْ","vol":"20","page":163},{"text":"صَاحِبِنَا. فَأَلْقُوهُ. فَحَفَرُوا لَهُ فَأَعْمَقُوا، فَأَصْبَحَ وَقَدْ لَفَظَتْهُ الأَرْضُ، فَقَالُوا: هَذَا فِعْلُ مُحَمَّدٍ وَأَصْحَابِهِ، نَبَشُوا عَنْ صَاحِبِنَا لَمَّا هَرَبَ مِنْهُمْ فَأَلْقَوْهُ. فَحَفَرُوا لَهُ وَأَعْمَقُوا لَهُ فِي الأَرْضِ مَا اسْتَطَاعُوا، فَأَصْبَحَ قَدْ لَفَظَتْهُ الأَرْضُ، فَعَلِمُوا أَنَّهُ لَيْسَ مِنَ النَّاسِ فَأَلْقَوْهُ. [مسلم: ٢٧٨١ - فتح: ٦/ ٦٢٤]\n\n٣٦١٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: وَأَخْبَرَنِي ابْنُ المُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَتُنْفِقُنَّ كُنُوزَهُمَا فِي سَبِيلِ اللهِ». [انظر: ٣٠٢٧ - مسلم: ٢٩١٨ - فتح: ٦/ ٦٢٥]\n\n٣٦١٩ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ المَلِكِ بْنِ عُمَيْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ رَفَعَهُ قَالَ: \"إِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ\". وَذَكَرَ، وَقَالَ: \"لَتُنْفَقَنَّ كُنُوزُهُمَا فِي سَبِيلِ اللهِ\". [انظر: ٣١٢١ - مسلم: ٢٩١٩ - فتح: ٦/ ٦٢٥]\n\n٣٦٢٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي حُسَيْنٍ، حَدَّثَنَا نَافِعُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَدِمَ مُسَيْلِمَةُ الْكَذَّابُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَجَعَلَ يَقُولُ: إِنْ جَعَلَ لِي مُحَمَّدٌ الأَمْرَ مِنْ بَعْدِهِ تَبِعْتُهُ. وَقَدِمَهَا فِي بَشَرٍ كَثِيرٍ مِنْ قَوْمِهِ، فَأَقْبَلَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - وَمَعَهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ، وَفِي يَدِ رَسُولِ اللهِ - ﷺ - قِطْعَةُ جَرِيدٍ، حَتَّى وَقَفَ عَلَى مُسَيْلِمَةَ فِي أَصْحَابِهِ فَقَالَ: «لَوْ سَأَلْتَنِي هَذِهِ القِطْعَةَ مَا أَعْطَيْتُكَهَا، وَلَنْ تَعْدُوَ أَمْرَ اللهِ فِيكَ، وَلَئِنْ أَدْبَرْتَ لَيَعْقِرَنَّكَ الله، وَإِنِّي لأَرَاكَ الذِي أُرِيتُ فِيكَ مَا رَأَيْتُ». [٤٣٧٣، ٤٣٧٨، ٧٠٣٣، ٧٤٦١ - مسلم: ٢٢٧٣ - فتح: ٦/ ٦٢٦]\n\n٣٦٢١ - فَأَخْبَرَنِي أَبُو هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَمَا أَنَا نَائِمٌ رَأَيْتُ فِي يَدَىَّ سِوَارَيْنِ مِنْ ذَهَبٍ، فَأَهَمَّنِي شَأْنُهُمَا، فَأُوحِيَ إِلَيَّ فِي المَنَامِ أَنِ انْفُخْهُمَا، فَنَفَخْتُهُمَا فَطَارَا، فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ بَعْدِي». فَكَانَ أَحَدُهُمَا العَنْسِيَّ وَالآخَرُ مُسَيْلِمَةَ الكَذَّابَ صَاحِبَ اليَمَامَةِ. [٧٠٣٤، ٧٠٣٧، ٤٣٧٤، ٤٣٧٥، ٤٣٧٩ - مسلم: ٢٢٧٤ - فتح: ٦/ ٦٢٧]","vol":"20","page":164},{"text":"٣٦٢٢ - حَدَّثَنِي مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا حَمَّادُ بْنُ أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى -أُرَاهُ- عَنِ النَّبِيِّ - ﷺ - قَالَ: «رَأَيْتُ فِي المَنَامِ أَنِّي أُهَاجِرُ مِنْ مَكَّةَ إِلَى أَرْضٍ بِهَا نَخْلٌ، فَذَهَبَ وَهَلِي إِلَى أَنَّهَا اليَمَامَةُ أَوْ هَجَرُ، فَإِذَا هِيَ المَدِينَةُ يَثْرِبُ، وَرَأَيْتُ فِي رُؤْيَايَ هَذِهِ أَنِّي هَزَزْتُ سَيْفًا فَانْقَطَعَ صَدْرُهُ، فَإِذَا هُوَ مَا أُصِيبَ مِنَ الْمُؤْمِنِينَ يَوْمَ أُحُدٍ، ثُمَّ هَزَزْتُهُ بِأُخْرَى فَعَادَ أَحْسَنَ مَا كَانَ، فَإِذَا هُوَ مَا جَاءَ الله بِهِ مِنَ الفَتْحِ وَاجْتِمَاعِ المُؤْمِنِينَ، وَرَأَيْتُ فِيهَا بَقَرًا وَاللهُ خَيْرٌ فَإِذَا هُمُ المُؤْمِنُونَ يَوْمَ أُحُدٍ، وَإِذَا الخَيْرُ مَا جَاءَ الله مِنَ الخَيْرِ، وَثَوَابِ الصِّدْقِ الذِي آتَانَا الله بَعْدَ يَوْمِ بَدْرٍ». [٣٩٨٧، ٤٠٨١، ٧٠٣٥، ٧٠٤١ - مسلم: ٢٢٧٢ - فتح: ٦/ ٦٢٧]\n\n٣٦٢٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ فِرَاسٍ، عَنْ عَامِرٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: أَقْبَلَتْ فَاطِمَةُ تَمْشِي، كَأَنَّ مِشْيَتَهَا مَشْيُ النَّبِيِّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ -: «مَرْحَبًا بِابْنَتِي». ثُمَّ أَجْلَسَهَا عَنْ يَمِينِهِ -أَوْ عَنْ شِمَالِهِ- ثُمَّ أَسَرَّ إِلَيْهَا حَدِيثًا، فَبَكَتْ، فَقُلْتُ لَهَا: لِمَ تَبْكِينَ؟ ثُمَّ أَسَرَّ إِلَيْهَا حَدِيثًا، فَضَحِكَتْ فَقُلْتُ: مَا رَأَيْتُ كَالْيَوْمِ فَرَحًا أَقْرَبَ مِنْ حُزْنٍ! فَسَأَلْتُهَا عَمَّا قَالَ.\n\n٣٦٢٤ - فَقَالَتْ مَا كُنْتُ لأُفْشِيَ سِرَّ رَسُولِ اللهِ - ﷺ -. حَتَّى قُبِضَ النَّبِيُّ - ﷺ - فَسَأَلْتُهَا.\nفَقَالَتْ: أَسَرَّ إِلَيَّ: «إِنَّ جِبْرِيلَ كَانَ يُعَارِضُنِي القُرْآنَ كُلَّ سَنَةٍ مَرَّةً، وَإِنَّهُ عَارَضَنِي العَامَ مَرَّتَيْنِ، وَلَا أُرَاهُ إِلاَّ حَضَرَ أَجَلِي، وَإِنَّكِ أَوَّلُ أَهْلِ بَيْتِي لَحَاقًا بِي». فَبَكَيْتُ، فَقَالَ: «أَمَا تَرْضَيْنَ أَنْ تَكُونِي سَيِّدَةَ نِسَاءِ أَهْلِ الجَنَّةِ -أَوْ \"نِسَاءِ الْمُؤْمِنِينَ؟ \". فَضَحِكْتُ لِذَلِكَ. [٣٦٢٦، ٣٧١٦، ٤٤٣٤، ٦٢٨٦ - مسلم: ٢٤٥٠ - فتح: ٦/ ٦٢٨]\n\n٣٦٢٥ - حَدَّثَنِي يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: دَعَا النَّبِيُّ - ﷺ - فَاطِمَةَ ابْنَتَهُ فِي شَكْوَاهُ الذِي قُبِضَ فِيهِ، فَسَارَّهَا بِشَيْءٍ فَبَكَتْ، ثُمَّ دَعَاهَا، فَسَارَّهَا فَضَحِكَتْ، قَالَتْ: فَسَأَلْتُهَا عَنْ ذَلِكَ.","vol":"20","page":165},{"text":"[انظر: ٣٦٢٣ - مسلم: ٢٤٥٠ - فتح: ٦/ ٦٢٨]\n\n٣٦٢٦ - فَقَالَتْ سَارَّنِي النَّبِيُّ - ﷺ - فَأَخْبَرَنِي أَنَّهُ يُقْبَضُ فِي وَجَعِهِ الذِي تُوُفِّيَ فِيهِ فَبَكَيْتُ، ثُمَّ سَارَّنِي فَأَخْبَرَنِي أَنِّي أَوَّلُ أَهْلِ بَيْتِهِ أَتْبَعُهُ فَضَحِكْتُ. [انظر: ٣٦٢٤ - مسلم: ٢٤٥٠ - فتح: ٦/ ٦٢٨]\n\n٣٦٢٧ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ عُمَرُ بْنُ الخَطَّابِ - ﵁ - يُدْنِي ابْنَ عَبَّاسٍ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: إِنَّ لَنَا أَبْنَاءً مِثْلَهُ. فَقَالَ: إِنَّهُ مِنْ حَيْثُ تَعْلَمُ. فَسَأَلَ عُمَرُ ابْنَ عَبَّاسٍ عَنْ هَذِهِ الآيَةِ ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ [النصر: ١]. فَقَالَ: أَجَلُ رَسُولِ اللهِ - ﷺ - أَعْلَمَهُ إِيَّاهُ. قَالَ: مَا أَعْلَمُ مِنْهَا إِلاَّ مَا تَعْلَمُ. [٤٢٩٤، ٤٤٣٠، ٤٩٦٩، ٤٩٧٠ - فتح: ٦/ ٦٢٨]\n\n٣٦٢٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ سُلَيْمَانَ بْنِ حَنْظَلَةَ بْنِ الغَسِيلِ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - فِي مَرَضِهِ الذِي مَاتَ فِيهِ بِمِلْحَفَةٍ قَدْ عَصَّبَ بِعِصَابَةٍ دَسْمَاءَ، حَتَّى جَلَسَ عَلَى المِنْبَرِ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: «أَمَّا بَعْدُ، فَإِنَّ النَّاسَ يَكْثُرُونَ وَيَقِلُّ الأَنْصَارُ، حَتَّى يَكُونُوا فِي النَّاسِ بِمَنْزِلَةِ المِلْحِ فِي الطَّعَامِ، فَمَنْ وَلِيَ مِنْكُمْ شَيْئًا يَضُرُّ فِيهِ قَوْمًا، وَيَنْفَعُ فِيهِ آخَرِينَ، فَلْيَقْبَلْ مِنْ مُحْسِنِهِمْ، وَيَتَجَاوَزْ عَنْ مُسِيئِهِمْ». فَكَانَ آخِرَ مَجْلِسٍ جَلَسَ بِهِ النَّبِيُّ - ﷺ -. [انظر: ٩٢٧ - فتح: ٦/ ٦٢٨]\n\n٣٦٢٩ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا حُسَيْنٌ الْجُعْفِيُّ، عَنْ أَبِي مُوسَى عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ - ﵁ -: أَخْرَجَ النَّبِيُّ - ﷺ - ذَاتَ يَوْمٍ الحَسَنَ فَصَعِدَ بِهِ عَلَى الْمِنْبَرِ، فَقَالَ: «ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ المُسْلِمِينَ». [انظر: ٢٧٠٤ - فتح: ٦/ ٦٢٨]\n\n٣٦٣٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - نَعَى جَعْفَرًا وَزَيْدًا قَبْلَ أَنْ يَجِيءَ خَبَرُهُمْ، وَعَيْنَاهُ تَذْرِفَانِ. [انظر: ١٢٤٦ - فتح: ٦/ ٦٢٨]","vol":"20","page":166},{"text":"٣٦٣١ - حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «هَلْ لَكُمْ مِنْ أَنْمَاطٍ؟». قُلْتُ: وَأَنَّى يَكُونُ لَنَا الأَنْمَاطُ؟ قَالَ: «أَمَا إِنَّهُ سَيَكُونُ لَكُمُ الأَنْمَاطُ». فَأَنَا أَقُولُ لَهَا -يَعْنِي امْرَأَتَهُ- أَخِّرِى عَنِّي أَنْمَاطَكِ. فَتَقُولُ: أَلَمْ يَقُلِ النَّبِيُّ - ﷺ -: «إِنَّهَا سَتَكُونُ لَكُمُ الأَنْمَاطُ». فَأَدَعُهَا.\n[٥١٦١ - مسلم: ٢٠٨٣ - فتح: ٦/ ٦٢٩]\nذكر فيه عدة أحاديث يخرج منها جملة وذكر بعض أهل العلم فيما ذكره البيهقي فِي \"المدخل إلى دلائله\" أنها تبلغ ألفًا (^١).\nفمنها: أن القرآن الذي عجز الفقهاء عن تحديه، وأخذ العلماء منه عَلَى إيجازه من العلوم والمعاني يزيد على ألف مجلدة.\nومنها: ما هو مكتوب فِي التوراة والإنجيل وغيرهما من ذكره ونعته.\nومنها: ما حدث بين يدي أيام مولده ومبعثه إلى الأمور الغريبة كأمر الفيل.\nومنها: خمود نار فارس، وسقوط شرفات إيوان كسرى، وغيض ماء بحيرة ساوَهْ (^٢)، ورؤيا الموبذان، وغير ذلك.\nومنها: ما سمعوه من الهواتف الصارخة بنعوته وأوصافه والرموز المتضمنة لبيان شأنه، وما وجد من الكهنة والجن في تصديقه، وإشارتهم على أوليائهم من الإنس بالإيمان به.\nومنها: انتكاس الأصنام المعبودة وخرورها لوجوهها وغير ذلك، ثم\n_________\n(^١) \"المدخل إلى دلائل النبوة\" ١/ ١٢.\n(^٢) بعد الألف واو مفتوحة بعدها هاء ساكنة مدينة حسنة بين الري وهَمَذَان في وسط، بينها وبين كل منهما ثلاثون فرسخًا، وكانت معمورة إلى عام ٦١٧ هـ ثم خربها التتار الترك، وقتلوا كل من فيها، وفي حديث سطيح في أعلام النبوة أن بئرها غارت. انظر \"معجم البلدان\" ٣/ ١٧٩.","vol":"20","page":167},{"text":"إن له من وراء هذِه الآيات: انشقاق القمر، وحنين الجذع، وإجابة الشجرة إياه حين دعاها، وشهادة الذئب والضب والرضيع والميت له بالرسالة، وغير ذلك مما هو مقرر في كتبه (^١).\nوحاصل ما ذكره البخاري في الباب زيادة على خمسين حديثا.\nأحدها:\nحديث: سَلْمِ بْنِ زَرِيرٍ، سَمِعْتُ أَبَا رَجَاءٍ، ثَنَا عِمْرَانُ بْنُ حُصَيْنٍ في نومه - ﵇ - في الوادي. وقد سلف في التيمم، وأخرجه مسلم أيضًا.\nوفيه: أن الذي كبر ورفع صوته عمر لا أبو بكر، كما وقع هنا، وكذا رواه البخاري في التيمم، ومسلم في الصلاة من حديث عوف الأعرابي، عن أبي رجاء عن عمران أن عمر كان رجلًا جليدًا فكبر ورفع صوته بالتكبير حتى استيقظ رسول الله - ﷺ - فارتحلوا غير بعيد، ثم نزل.\nوأبو رجاء هو العطاردي عمران بن تميم، وقيل: ابن ملحان، أصله من اليمن، أسلم بعد فتح مكة، ولم ير رسول الله - ﷺ -، وقيل: إنه عاش مائة وعشرين سنة. وسلْم بن زرير بفتح السين والزاي.\nوقوله: (فأدلجوا) هو رباعي ساكن الدال، يقال: أدلج إذا قطعوا الليل كله سيرًا وارتجوا -بالتشديد- ساروا من آخره.\nوقوله: (حتى إذا كان وجه الصبح عرسوا) قال ابن فارس: التعريس نزول القوم في السفر من آخر الليل يقعون فيه وقعة ثم يرتحلون (^٢).\nوقيل: أكثر ما يكون آخر الليل.\n_________\n(^١) انظر بعضًا منها في \"المدخل إلى دلائل النبوة\" ١/ ١٠ - ١٩.\n(^٢) \"مجمل اللغة\" ٢/ ٦٥٨.","vol":"20","page":168},{"text":"وقوله: (وكان لا يوقظ من منامه) إنما ذلك؛ لما خشي أن يقطع ما يأتيه من الوحي. وفي رواية: لأن رؤياهم وحي.\nوقوله: (فجعل يكبر ويرفع صوته) ظاهره أنه من فعل أبي بكر.\nقال الداودي: فيه ما كان عمر عليه من صلابة الدين، وهو ماشٍ على الرواية التي أسلفناها عن باب التيمم.\nوقوله: (فاعتزل رجل من القوم لم يصل معنا فأمره أن يتيمم بالصعيد ثم صلى، وجعلني رسول الله - ﷺ - في ركوب (^١) بين يديه) في حديث سلم بن زرير في مسلم: (عجلني في ركب بين يديه نطلب الماء فعطشنا عطشًا شديدًا) وهو بمعناه، ورُكوب: جمع راكب أي في الإبل التي تحمل الزاد وغيره.\nوقوله: (سادلة رجليها) أي مرسلتهما.\nوقوله: (بين مزادتين) هما ما يحمل فيهما الماء.\nوقوله: (إنها مؤتمة) أي: ذات أيتام، ذكرت ذلك ليعطوها ويواسوها، وكذلك فعل - ﵇ -، وقيل: أعطوها ذلك عوضا عن مائها.\nوقوله: (فمسح في العزلاوين) مستخرج مائها أو عروة المزاد.\nوالإداوة: شيء يعمل من جلود يستصحبه المسافر.\nوقوله: (غير أنه لم نسق بعيرا واحدا) أي: لأنها تصبر عن الماء.\nوفيه: أنه يسار بالمرء كرها لصلاح العامة.\nوقوله: (وهي تكاد تنض من الملء) يقال: نص الماء ينصُّ: سال.\n_________\n(^١) ورد في هامش الأصل: رَكوب بفتح الراء قرأه الأصيلي وعبدوس، قال بعضهم: صوابه رُكوب جمع راكب كشهود، وأركوب؛ لأنه هنا على الجمع لا على الواحد.","vol":"20","page":169},{"text":"ونص بالصاد غير معجمة أيضًا ونض الماء أيضًا جرى قليلًا قليلًا بالنون، وفي مسلم ينضرج وصوب -أي: ينشق، والانضراج: الانشقاق، وضرجة: شقة، وفسر ابن التين ينض: ينشق ليخرج منه الماء، يقال نض الماء من العين إذا نبع وكذلك نص العرق، كذا فسر الخطابي قال: وأما البض بالباء فمعناه المطر (^١)، وذكر ابن فارس في باب الباء والضاد المعجمة: بض الحجر إذا خرج منه كالعرق (^٢)، قال: وروي يبض بضاد معجمة، وروي: يبص، وحكي عن الشيخ أبي الحسن هو بمعنى ينشق، قال: ومنه: صير الباب: الشق الذي فيه. وهنا فيه نظر؛ لأن سير عينه حرف علة فكان يلزم أن يقول: ينصر أو ينصور، وهذا ليس رواية.\nوقوله: (فهدى الله ذلك الصرم بتلك المرأة) الصرم النزول على ماء.\nوفيه: أن الأصل في إناء المشرك الطهارة حتى تتحقق نجاسته.\nوفيه: أن ضرورة العطش تبيح ما ملك من المياه على عوض، وقيل: وبدونه قاله ابن القاسم، والطعام مثله قياسا، وإنما لم يبين أثر النقصان في الماء من ناحية بركته - ﵊ -.\nالحديث الثاني: حديث أنس وله طرق أربعة.\nأحدها من طريق قتادة عنه: أُتِيَ النَّبِيُّ - ﷺ - بِإِنَاءٍ وَهْوَ بِالزَّوْرَاءِ، فَوَضَعَ يَدَهُ فِي الإِنَاءِ، فَجَعَلَ المَاءُ يَنْبُعُ مِنْ بَيْنِ أَصَابعِهِ، فَتَوَضَّأَ القَوْمُ. قَالَ قَتَادَةُ: قُلْتُ لأَنَسٍ: كَمْ كُنْتُمْ؟ قَالَ: ثَلَاثَمِائَةٍ، أَوْ زُهَاءَ ثَلَاثِمِائَةٍ.\nثم ذكر حديث إسحاق بن عبد الله بن أبي طلحة، عن أنس نحوه. ثم ذكر حديث الحسن، عن أنس أيضا نحوه وفيه: وكانوا سبعين أو نحوه.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٥٩٥.\n(^٢) \"مجمل اللغة\" ١/ ١١٣.","vol":"20","page":170},{"text":"ثم ذكر حديث حميد، عن أنس نحوه، وفيه: قلت: كم كانوا؟ قال: ثمانون رجلًا، وسلف في الطهارة أيضًا (^١)، وأخرجه مسلم في الفضائل والترمذي في المناقب وقال: حسن صحيح والنسائي في الطهارة (^٢). والحديث من علامات نبوته تكثير القليل.\nو(زُهاء) بالضم ممدود، و(الوضوء) بفتح الواو: الماء على الأفصح، وادعى ابن التين أنه لم يختلف في هذا، واختلف في المصدر: فقال الخليل وحده: هو بالفتح (^٣)، وغيره قال: هو بالضم، والمخضب: إناء من حجارة. الإجانة يغسل فيها الثياب.\nالحديث الثالث:\nحديث سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ جَابِرِ: عَطِشَ النَّاسُ يَوْمَ الحُدَيْبِيَةِ وَالنَّبِيُّ - ﷺ - بَيْنَ يَدَيْهِ رَكْوَةٌ، فَتَوَضَّأَ، فَجَهَشَ النَّاسُ نَحْوَهُ، قَالَ: \"مَا لَكُمْ؟ \". قَالُوا: لَيْسَ عِنْدَنَا مَاءٌ نَتَوَضَّأُ وَلَا نَشْرَبُ إِلَّا مَا بَيْنَ يَدَيْكَ. فَوَضَعَ يَدَهُ فِي الرَّكْوَةِ، فَجَعَلَ المَاءُ يَفُورُ بَيْنَ أَصَابِعِهِ كَأَمْثَالِ العُيُونِ، فَشَرِبْنَا وَتَوَضَّأْنَا. قُلْتُ: كَمْ كُنْتُمْ؟ قَالَ: لَوْ كُنَّا مِائَةَ أَلْفٍ لَكَفَانَا، كُنَّا خَمْسَ عَشْرَةَ مِائَةً.\n(الحديبية) -تثقل وتخفف- بئر بقرب مكة وكانت سنة ست، واختلف هل هي من الحرم؟ وقد سلف، والجهش: أن يفزع المرء إلى المرء يريد البكاء كالصبي يفزع إلى أمه. يقال: جهشت وأجهشت بفتح الهاء لغتان بمعنى.\n_________\n(^١) سلف برقم (١٩٥)، باب: الغسل والوضوء في المخضب والقدح.\n(^٢) الترمذي (٣٦٣١)، النسائي ١/ ٦٠.\n(^٣) انظر: \"العين\" ٧/ ٧٦.","vol":"20","page":171},{"text":"وقوله: (كنا خمس عشرة) ذكر هذا لابن المسيب فقال: وهم ﵀، يعني أنهم كانوا أربع عشرة مائة وعلى هذا مالك وأكثر الرواة، وقيل: كانوا ثلاث عشرة مائةٍ.\nالحديث الرابع:\nحديث البَرَاءِ - ﵁ - قَالَ: كُنَّا يَوْمَ الحُدَيْبِيَةِ أَرْبَعَ عَشْرَةَ مِائَةً، وَالْحُدَيْبِيَةُ بِئْرٌ فَنَزَحْنَاهَا حَتَّى لَمْ نَتْرُكْ فِيهَا قَطْرَةً، فَجَلَسَ النَّبِيُّ - ﷺ - عَلَى شَفِيرِ البِئْرِ، فَدَعَا بِمَاءٍ، فَمَضْمَضَ وَمَجَّ فِي البِئْرِ، فَمَكَثْنَا غَيْرَ بَعِيدٍ، ثُمَّ اسْتَقَيْنَا حَتَّىَ رَوِينَا وَرَوَيتْ رَكَائِبُنَا.\nوقوله: (روينا) هو بكسر الواو. وهو من أعلام نبوته.\nالحديث الخامس:\nحديث إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ أَبُو طَلْحَةَ لأُمِّ سُلَيْمٍ، لَقَدْ سَمِعْتُ صَوْتَ رَسُولِ اللهِ - ﷺ - ضَعِيفًا أَعْرِفُ فِيهِ الجُوعَ، فَهَلْ عِنْدَكِ شَيْء؟ قَالَتْ: نَعَمْ. فَأَخْرَجَتْ أَقْرَاصًا مِنْ شَعِيرٍ، ثُمَّ أَخْرَجَتْ خِمَارًا لَهَا، فَلَفَّتِ الخُبْزَ بِبَعْضِهِ، ثُمَّ دَسَّتْهُ تَحْتَ يَدِي وَلَاثَتْنِي بِبَعْضِهِ .. الحديث بطوله.\nوقد سلف مختصرًا في الصلاة ويأتي في الأطعمة والنذور (^١).\nوأخرجه مسلم في الأطعمة والترمذي في المناقب وقال: حسن صحيح، والنسائي في الوليمة (^٢).\nواللوث: الطي، يقال: لاث عمامتة على رأسه يلوثها لوثا:\n_________\n(^١) سيأتي برقمي (٥٣٨١) باب: من أكل حتى شبع، (٦٦٨٨) باب: إذا حلف أن لا يأتدم.\n(^٢) الترمذي (٣٦٣٠) النسائي في \"الكبرى\" ٤/ ١٤٢ (٦٦١٧).","vol":"20","page":172},{"text":"عصبها، ولاث الرجل يلوث أي دار، والالتياث: الاختلاط والالتفاف.\nوقوله: (ولاثتني) أي: لفت عليّ بعضه، وأدارته عليه يعني: خمارها.\nوقوله: (هلم يا أم سليم ما عندك) في لغة الحجاز أن هلمّ لا تؤنث ولا تجمع ولا تثنى، ومنه قوله تعالى ﴿وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا﴾ [الأحزاب: ١٨] ومعناه هاهنا: هاتِ ما عندك.\nوقيل: يثنى ويجمع ويؤنث، وعند أبي ذر: (هلمي ما عندكِ).\nوقوله: (فعصرت أم سليم عكة فآدمته) العكة: وعاء السمن لطيف. وآدمته أي: أصلحته بالإدام، يقال آدمت الخبز آدمه، وخبز مأدوم.\nوفيه: من أعلام نبوته تكثير الطعام.\nوفيه: فأكل القوم كلهم وشبعوا، والقوم سبعون أو ثمانون رجلا.\nالحديث السادس:\nحديث عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا نَعُدُّ الآيَاتِ بَرَكَةً وَأَنْتُمْ تَعُدُّونَهَا تَخْوِيفًا، كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي سَفَرٍ فَقَلَّ المَاءُ، فَقَالَ: \"اطْلُبُوا فَضْلَةً مِنْ مَاءٍ\". فَجَاءُوا بِإِنَاءٍ فِيهِ مَاءٌ، فَأَدْخَلَ يَدَهُ فِي الإِنَاءِ، ثُمَّ قَالَ: \"حَيَّ عَلَى الطَّهُورِ المُبَارَكِ، وَالْبَرَكَةُ مِنَ اللهِ\". فَلَقَدْ رَأَيْتُ المَاءَ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِ رَسُولِ اللهِ - ﷺ -، وَلَقَدْ كُنَّا نَسْمَعُ تَسْبِيحَ الطَّعَامِ وَهْوَ يُؤْكَلُ.\nومعنى حيّ: هلموا، مثل: حيّ على الصلاة، والطهور -بفتح الطاء- هو الماء الطاهر؛ لأن فعولا للمبالغة.\nومعنى المبارك: الذي أمده الله ببركته منه.\nوفيه: من أعلام نبوته: نبع الماء من بين أصابعه وتسبيح الطعام، فأنطق الله تعالى ذلك له؛ ليكون من أعلام براهينه.","vol":"20","page":173},{"text":"فائدة:\nفي إسناده أبو أحمد الزبيري، وهو محمد بن عبد الله بن الزبير بن عمر بن درهم الكوفي نسبة إلى جده.\nالحديث السابع:\nحديث جَابِرٍ في وفاء دين والده وبقي مثل ما أعطاهم، سلف غير مرة.\nوقوله: (فانطلق معي كيلا يفحش عليّ الغرماء) يقال: أفحش الرجل: قال الفحش.\nالحديث الثامن:\nحديث أبي عُثْمَانَ، أَنَّهُ حَدَّثَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ أَنَّ أَصْحَابَ الصُّفَّةِ كَانُوا أُنَاسًا فُقَرَاءَ، وَأَنَّه - ﷺ - قَالَ مَرَّةً: \"مَنْ كَانَ عِنْدَهُ طَعَامُ اثْنَيْنِ فَلْيَذْهَبْ بِثَالِثٍ .. \". الحديث بطوله في قصة أبي بكر.\nوفيه: (كلوا، والله لا أطعمه أبدًا)، قال: (وايم الله ما كنا نأخذ من لقمة إلا ربا من أسفلها أكثر) أي: طلع ونما، وقد سلف الحديث بفوائده، وفي مسلم: (كلوا لا هنيئًا).\nوقوله: (حتى تعشى)، وفي مسلم: نعس.\nوقوله: (فقال لامرأته: يا أخت بني فراس) في مسلم: (ما هذا؟).\nوقوله: (وإنما كان الشيطان) يعنا: يمينه، في مسلم: (إنما كان ذلك من الشيطان).\nوقوله: (فتفرقنا اثنا عشر رجلا) كذا هو بالفاء وفي نسخة: (فتعرفنا) بالعين بدلها، وفي مسلم: (فعرفنا).\nوفيه: منقبة ظاهرة للصديق. وقوله: (يا غُنثر) (^١) هو بالغين المعجمة\n_________\n(^١) ورد في هامش الأصل: في \"المطالع\" غنثر، بفتح الثاء وضمها، عن أبي الحسين =","vol":"20","page":174},{"text":"المضمومة ثم نون ثم مثلثة، وروي بالعين المهملة ثم نون ثم تاء، ثم إن كان محفوظًا كان بالفتح.\nقال أحمد بن يحيى: سمي لغيرته فكان حين صغره. شبهه بالذباب، فأما بالمهملة فمأخوذ من الغثارة، وهي الجهل، وقيل: السفلة. وقوله: (فجدع) أي: خصم وسب.\nفائدة:\nأبو عثمان هذا هو عبد الرحمن بن مل -بالحركات الثلاث (^١) - النهدي، أسلم في عهد رسول الله - ﷺ -، ولم يره، وعاش مائة وثلاثين سنة، وأدى إلا رسول الله - ﷺ - الصدقات، وحج في الجاهلية حجتين، مات سنة مائة أو بعدها، قال سليمان التيمي: إني لأحسبه كان لا يصيب دينًا ليله قائم ونهاره صائم وإن كان ليصلي حتى يغشى عليه.\nالحديث التاسع:\nحديث أَنَسٍ: أَصَابَ أَهْلَ المَدِينَةِ قَحْطٌ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَبَيْنَا هُوَ يَخْطُبُ يَوْمَ الجُمُعَةِ إِذْ قَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، هَلَكَتِ الكُرَاعُ .. الحديث.\n_________\n= وغيره قال: وذكره الخطابي أنه عن النسفي فتح العين المهملة وتاء منقوطة باثنتين من فوقها، وفسره بالذباب الأخضر والأزرق، والصحيح: الأول، ومعناه: يا لئيم، يادني تحقيرًا له وتشبيها بالذباب.\nوالغنثر: ذباب، وقيل: مأخوذ من الغثر وهو السقوط وقيل: هو بمعنى يا جاهل، قال الخطابي: وأحسبه الثقيل الوخيم. وفي \"البناية\": غنثر هو الثقيل الوخيم، وقيل: الجاهل من الغثارة الجهل والنون زائدة، وروي بالعين المهملة والتاء بنقطتين هكذا جاء في رواية: وهو الذباب شبهه به تصغيرًا له وتحقيرًا، وقيل: هو الذباب الكبير الأزرق شبهه به لشدة أذاه.\n(^١) ورد في هامش الأصل: ويقال فيه مَلْء بفتح الميم ثم لام ساكنة ثم همزة.","vol":"20","page":175},{"text":"سلف في الاستسقاء (^١). والكراع: اسم جامع للخيل.\nوقوله: (ثم أرسلت السماء عَزاليها) هو جمع عزلاء، وهو مستخرج ماء القربة، فشبه السماء بالقربة، إذ هى حاملة للماء.\nوقوله: (فهاجت السماء): أنشأت سحابًا فيه مطر، إنما يقال: نشأ السحاب إذا ارتفع وأنشأه الله ومنه: ﴿وَيُنْشِئُ السَّحَابَ الثِّقَالَ﴾ [الرعد: ١٢]،\nأي: يُبدئها.\nوالإكليل: شبه عصابة مزين بالجوهر وهو التاج.\nالحديث العاشر:\nحديث ابن عُمَرَ - ﵄ -: كَانَ النَّبِيُّ - ﷺ - يَخْطُبُ إِلَى جِذْعٍ، فَلَمَّا اتَّخَذَ المِنْبَرَ تَحَوَّلَ إِلَيْهِ، فَحَنَّ الجِذْعُ، فَأَتَاهُ فَمَسَحَ بيَدَهُ عَلَيْهِ، وقد سلف.\nوَقَالَ عَبْدُ الحَمِيدِ: أنَا عُثْمَانُ بْنُ عُمَرَ، أنَا مُعَاذُ بْنُ الحارث، عَنْ نَافِعٍ بهذا. وَرَوَاهُ أَبُو عَاصِمٍ، عَنِ ابن أَبِي رَوَّادٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -.\nعبد الحميد، قيل: هو عبد بن حميد وليس له ولا لمعاذ بن العلاء في البخاري سواه، وأخوه أبو سفيان بن العلاء روى عن الحسن، عن عبد الله بن مغفل، وأخوه عمر بن العلاء أخرج له البخاري، والأصح معاذ بن العلاء أخوهم أبو عمرو بن العلاء الإمام البصري ابن عمار بن عبد الله بن الحسن بن الحارث بن حكيم بن خزاعي بن مازن بن مالك أخي الحارث، وهو الخيط، وأخي العنبر أيضًا والهجيم وأسد بني عمرو بن تميم.\n_________\n(^١) سلف برقم (١٠١٣) باب: الاستسقاء في المسجد الجامع.","vol":"20","page":176},{"text":"وقد اختلف في اسم أبي عمرو فقيل: اسمه كنيته، وقيل: الزيان، وقيل: يحيى، وقيل: العريان، وقيل: غير ذلك، مات بالكوفة سنة أربع وخمسين ومائة.\nفائدة:\nابن أبي رواد هو عبد العزيز.\nالحديث الحادي عشر:\nحديث جَابِرِ في اتخاذ المنبر، وقد سلف في الجمعة (^١)، وسياقته هنا أتم. قال فيه: كَانَ يَقُومُ يَوْمَ الجُمُعَةِ إِلَى -شَجَرَةٍ أَوْ- نَخْلَةٍ، فَقَالَتِ امْرَأَةٌ مِنَ الأَنْصَارِ -أَوْ رَجُلٌ: يَا رَسُولَ اللهِ، أَلَا نَجْعَلُ لَكَ مِنْبَرًا؟ قَالَ: \"إِنْ شِئْتُمْ\". فَجَعَلُوا لَهُ - ﷺ - مِنْبَرًا، فَلَمَّا كَانَ يَوْمُ الجُمُعَةِ دُفِعَ إِلَى المِنْبَرِ، فَصَاحَتِ النَّخْلَةُ صِيَاحَ الصبِيِّ، ثُمَّ نَزَلَ رسول الله - ﷺ - فَضَمَّهُ إِلَيْهِ، تَئِنُّ أَنِينَ الصَّبِيِّ الذِي يُسَكَّنُ، قَالَ: \"كَانَتْ تَبْكِي عَلَى مَا كَانَتْ تَسْمَعُ مِنَ الذِّكْرِ عِنْدَهَا\".\nوفي حديث ابن عمر - ﵄ - قبله: (فحن الجزع فأتاه فمسح بيده عليه). ومعنى حن: نزع واشتاق. والأصل في الحنين ترجيع الناقة صوتها في إثر ولدها، قيل: ولا يكون ذلك إلا بأن يخلق فيه حياة، وقيل: لا.\nوقوله: (فجاءت امرأة من الأنصار أو رجل) قد سلف هناك مَنْ عَمِلَه، قال مالك: غلام سعد بن عبادة، وقال غيره: غلام لامرأة من الأنصار، أو للعباس، وكان ذلك سنة سبع، وقيل ثمان.\n_________\n(^١) سلف برقم (٩١٨) باب: الخطبة على المنبر.","vol":"20","page":177},{"text":"وذكر بعده حديث جابر فيه أيضًا. وشيخ البخاري فيه: إسماعيل، وهو ابن أبي أويس. وفيه: (سمعنا لذلك الجزع صوتًا كصوت العشار حتى جاء رسول الله - ﷺ - فوضع يده عليه فسكت).\nوالعشار: النوق الحوامل التي أتى على حملها عشرة أشهر من يوم أرسل عليها الفحل.\nالحديث الثاني عشر:\nحديث الأعمش عن أبي وَائِلٍ، قال عُمَرُ: أَيكُّمْ يَحْفَظُ حديث رَسُولِ اللهِ - ﷺ - فِي الفِتْنَةِ؟\nوفي لفظ: عَنْ سُلَيْمَانَ، سَمِعْتُ أَبَا وَائِلٍ يُحَدِّثُ، عَنْ حُذَيْفَةَ أَنَّ عُمَرَ بْنَ الخَطَّابِ قَالَ: أَيُّكُمْ يَحْفَظُ قَوْلَ رَسُولِ اللهِ - ﷺ - فِي الفِتْنَةِ؟ فَقَالَ حُذَيْفَةُ: أَنَا أَحْفَظُ. وساق الحديث.\nوفي آخره: فأمر لي مسروقا فسأله، فقال: من الباب؟ قال: عمر، وقد سلف في باب: الصدقة تكفر الخطيئة (^١).\nالحديث الثالث عشر إلى السابع عشر:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا نِعَالُهُمُ الشَّعَرُ، وَحَتَّى تُقَاتِلُوا التُّرْكَ، صِغَارَ الأَعْيُنِ، حُمْرَ الوُجُوهِ، ذُلْفَ الأُنُوفِ، كَأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ وَتَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّهُمْ كَرَاهِيَةً لهذا الأَمْرِ حَتَّى يَقَعَ فِيهِ، وَالنَّاسُ مَعَادِنُ .. \" الحديث.\nوفي آخره: \"وَلَيَأْتِيَنَّ عَلَى أَحَدِكُمْ زَمَانٌ، لأَنْ يَرَانِي أَحَبُّ إِلَيْهِ مِنْ أَنْ يَكُونَ لَهُ مِثْلُ أَهْلِهِ وَمَالِهِ\".\n_________\n(^١) سلف برقم (١٤٣٥) كتاب: الزكاة.","vol":"20","page":178},{"text":"ثم ساق من حديث أبي هريرة أيضًا \"لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا خُوزا وَكَرْمَانَ مِنَ الأَعَاجِمِ، حُمْرَ الوُجُوهِ، فُطْسَ الأُنُوفِ .. \" الحديث. وزاد: \"نِعَالُهُمُ الشَّعَرُ\".\nتابعه غيره عن عبد الرزاق -يعني غير يحيى شيخ البخاري-، ثم ساق من حديثه أيضًا: سمعته يقول: وقال هكذا بيده: \"بين يدي الساعة تقاتلون قوما نعالهم الشعر وهو هذا البارز\". وقال سفيان مرة: وهم أهل البازر، ثم ساق من حديث عمرو بن تغلب الصماخي، وهو من أفراد البخاري. يعني: إخراجه لعمرو: \"بين يدي الساعة تقاتلون قومًا ينتعلون الشعر، وتقاتلون قومًا وجوههم المجان المطرقة\".\nالشرح:\nسلف حديث أبي هريرة وعمرو بن تغلب في الجهاد في باب: قتال الترك. وبعده.\nومعنى \"ذلف الأنوف\": صغارها. وقيل: هو الاستواء في طرف الأنف، ليس بحد غليظ، وقيل: هو عن الشفة السفلى الواصلة، والفطس في الأنف: انفراشه. والمطرقة: التي أطرقت بالعقب، أي: أكسيت حتى غلظت فكأنها ترس على ترس، ومنه طارقة النعل: إذا ركبت جلدًا على جلد وحرزته عليه. وقيل: هي مشتقة من الطراق، وهو الجلد الأحمر التي يغشاه. شبه وجوههم في عرضها ونتوء وجناتها بالترسة المطرقة. ذكر معناه الخطابي (^١).\nوقال صاحب \"المشارق\" الصواب فتح الطاء وتشديد الراء (^٢).\n_________\n(^١) \"معالم السنن\" ٤/ ٣١٩.\n(^٢) \"مشارق الأنوار\" ١/ ٣١٨ - ٣١٩.","vol":"20","page":179},{"text":"وقال ابن دحية عن شيخه أبي إسحاق: صوابه الإسكان.\nوقوله: (خوزًا وكرمان) كذا هو بالزاي، وقال ابن دحية: كذا قيدناه في البخاري.\nوقيده الجرجاني (خوزكرمان): بالزاي مع الإضافة، وحكاه عن الإمام أحمد. قال غيره: هو تصحيف، وقال الدارقطني: إذا أضفت فبالمهملة لا غير، وإذا عطفته فبالزاي لا غير، وهما جنسان من الترك. والاختلاف في لفظ البارز قيده الأصيلي بتقديم الراء على الزاي، وفتحها في الموضعين، ووافقه ابن السكن وغيره، إلا أنهم ضبطوه بكسر الراء. قال القابسي: البارزين لقتال أهل الإسلام: الظاهرين في برازن من الأرض، وغيره أبو ذر في اللفظ الآخر بتقديم الزاي على الراء وفتحها.\nوقوله: (بين يدي الساعة) أي: قبلها، مثل: ﴿مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ﴾ [الصف: ٦] قيل: ويكون لما بعد، وفي كتاب \"الفتن\" لنعيم بن حماد، عن أبي هريرة: \"أعينهم كالودع، ووجوههم كالحجف، لهم وقعة بين دجلة والفرات ووقعة بمرج حماد، ووقعة بدجلة، حتى يكون الجواز بمائة دينار للعبور للشام\" وفي لفظ: \"أول من مروا من أقطار الأرض العرب لقوم حمر الوجوه كأن وجوههم المجان المطرقة\".\nوعن أبي سلمة بن عبد الرحمن قال (رسول) (^١) الله: \"ليهبطن الدجال خوز وكرمان في ثمانين ألف كأن وجوههم المجان المطرقة، يلبسون الطيالسة، وينتعلون الشعر\".\n_________\n(^١) في الأصل (يا رسول) والصواب ما أثبتناه كما في \"الفتن\" ٢/ ٦٧٩.","vol":"20","page":180},{"text":"وقال معاوية: اتركوا الرافضة ما تركوكم -يعني: الترك- فإنهم سيخرجون حتى ينتهوا إلى الفرات فيشرب منه أوائلهم، ويجيء اَخرهم فيقولون: قد كان هاهنا ماء، وأمر غلامًا له استنقذ منهم شيئًا فإني سمعت: أخذوه لا يعودون لمثلها ولا يحركهم بشيء ولا يستنقذ منهم شيئًا؛ فإني سمعت رسول الله - ﷺ - يستلحقوا بمنابت الشيح.\nوكان عمر بن الخطاب - ﵁ - يقول: للمسلمين عدو وجوههم كالدرق وأعينهم كالودع فاتركوهم ما تركوكم. وعن أبي قبيل قال: حدثني غير واحد من الصحابة قال: تخرج الروم في الملحمة العظمى ومعهم الترك ورجان والصقالبة.\nوعن ابن سيرين: كأني بالترك قد أتتكم على براذين مخذمة الآذان حتى يربطوها يشط الفرات (^١). وعن الحسن: قال رسول الله - ﷺ -: \"من أشراط الساعة أن تقاتلو قوما وجوههم المجان المطرقة، وأن تقاتلوا قومًا نعالهم الشعر\" قد رأينا الأول وهم الترك، ورأينا هؤلاء وهم الأكراد. قال الحسن: فإذا كنت في أشراط الساعة فكأنك قد عاينت (^٢)، كان أول خروج هذا الجيش في جمادى الأولى سنة سبع عشرة وستمائة (^٣) فعاثوا في البلاد وأظهروا فيها الفساد، وخربوا جميع المدائن حتى معقل الإسلام بغداد، وربطوا خيولهم إلى السواري، وعبروا الفرات، وملكوا\n_________\n(^١) رُوي الأثر عن ابن سيرين عن ابن مسعود وليس من قول ابن سيرين انظر \"المصنف\" لعبد الرزاق ١١/ ٣٨٠ (٢٠٧٩٨)، \"الفتن\" ٢/ ٦٨٣ (١٩٢٨)، \"المعجم الكبير\" ٩/ ١٧٣ (٨٨٥٩)، \"المستدرك\" ٤/ ٤٧٥.\n(^٢) \"الفتن\" ٢/ ٦٧٨ - ٦٨٤ بتصرف.\n(^٣) ورد بهامش الأصل: جاء هؤلاء إلى بغداد سنة ست وخمسين وستمائة. وأما دخولهم فسنة ثمان وخمسين وستمائة وفيها كسرتهم بعين جالوت من المظفر قطز.","vol":"20","page":181},{"text":"الشام في أيسر مدة على التوالي، وعزموا على دخول مصر فثار إليهم ملكها المظفر، فالتقوا بعين جالوت، فانجلوا عن الشام منهزمين -ورأوا ما لم يشاهدوه منذ زمان- ولاجئين خائبين خاسرين، ﴿فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٤٥)﴾ [الأنعام: ٤٥].\nثم في سنة ثمان وتسعين ملك عليهم رجل يسمى محمود غازان زعم أنه من أهل الإيمان، ملك جملة من بلاد الشام وعاث جيشه فيها عيث عباد الأصنام، فخرج إليهم الملك الناصر محمد بن قلاوون فكسرهم كسرًا ليس معه انجبار، وتغلل جيش التتار وذهب بعضهم إلى الهاوية وبئس القرار.\nالحديث السابع عشر:\nحديث ابن عُمَرَ - ﵄ -: \"تُقَاتِلُكُمُ اليَهُودُ .. \" الحديث سلف في الجهاد في باب قتال اليهود.\nالحديث الثامن عشر:\nحديث أَبِي سَعِيدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَأْتِي عَلَى النَّاسِ زَمَانٌ يَغْزُونَ، فَيُقَالُ: هل فِيكُمْ مَنْ صَحِبَ الرَّسُولَ - ﷺ - فَيَقُولُونَ: نَعَمْ. فَيُفْتَحُ عَلَيْهِمْ، ثُمَّ يَغْزُونَ، فَيُقَالُ لَهُم: هَلْ فِيكُمْ مَنْ صَحِبَ مَنْ صَحِبَ الرَّسُولَ - ﷺ -؟ فَيَقُولُونَ: نَعَمْ. فيُفْتَحُ لَهُمْ\" هذا الحديث سلف في الجهاد في باب من استعان بالضعفاء وسيأتي في باب فضائل أصحاب النبي - ﷺكما ستعلمه هناك (^١).\nالحديث التاسع عشر:\nحديث عَدِيِّ بْنِ حَاتِمٍ - ﵁ -: بَيْنَا أَنَا عِنْدَ النَّبِيِّ - ﷺ - إِذْ أَتَاهُ رَجُلٌ فَشَكَا\n_________\n(^١) سيأتي برقم (٣٦٤٩).","vol":"20","page":182},{"text":"إِلَيْهِ الفَاقَةَ، ثُمَّ أَتَاهُ آخَرُ .. الحديث بطوله. ذكره من طريقين عنه.\nو(الظعينة): المرأة. وهو من باب الاستعارة، فأما الظعائن فالهوادج كان فيها نساء أم لا، وقيل: لا تسمى ظعينة إلا إذا [كان] (^١) فيها امرأة.\nو(الكعبة): البيت الحرام، وكل شيء علا وارتفع هو كعب، وبه سميت الكعبة، قاله الهروي وقال ابن فارس والداودي سمي بذلك لتربيعه (^٢).\nو(الدعار) بالدال المهملة جمع داعر وهو الرجل الخبيث المفسد وهي قبيلة من العرب يجعلون لغتهم في ذو بمعنى الذي.\nوقوله: (فأين دعار طيئ الذين سعروا البلاد) يعني سعروا: أوقدوا نار الشر والفتنة، واستدل به من يوجب الحج على المرأة وإن لم يكن معها ذو محرم. إذا كانت مع جماعة نساء وهو مذهبنا وبه قال مالك ومنعه غيره (^٣).\nوقوله: (ولو بشق تمرة) أي نصفها، وفيه غير واحد من أعلام نبوته.\nفائدة:\nعدي بن حاتم بن سعد بن الحشرج (^٤) ولد حاتم الموصوف بالجود، كان نصرانيًّا فأتى النبي - ﷺ - مسلما، مات زمن المختار عن مائة وعشرين سنة.\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) \"مجمل اللغة\" ٢/ ٧٨٧.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٧.\n(^٤) ورد بهامش الأصل: هو عدي بن حاتم عبد الله بن سعد بن الحشرج. فلعله سقط من النسخة المنقول منها.","vol":"20","page":183},{"text":"الحديث العشرون:\nحديث أَبِي الخَيْرِ -واسمه مرثد بن عبد الله اليزني المصري مات سنة تسعين قاضي إسكندرية- عَنْ عُقْبَةَ بْنِ عَامِرٍ -وهو ابن عبس بن عمرو الجهني- كان من أحسن الناس صوتا بالقرآن: أَنَّ النَّبِيَّ ﷺ خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ عَلَى المَيِّتِ .. الحديث.\nويأتي في غزوة أحد (^١)، وفيه: (أعطيت مفاتيح خزائن الأرض\".\nوفي الرقاق (^٢)، وأخرجه مسلم في الفضائل. وفيه: \"مفاتيح خزائن الأرض\" أو \"مفاتيح الأرض\" وهو الوجه.\nواختلف في معناه فقيل: ودع الأحياء والأموات، وقيل: صلى عليهم؛ لأنه لم يكن صلى عليهم حين ماتوا وهو ظاهر قوله: (صلاته على الميت)، وقيل دعا لهم.\nوقوله: (إني فرطكم) أي سابقكم وكذلك الفارط.\nوفيه: الدعاء للصبي الميت: \"اللهم فرطا لأبويه\" أي أجرًا متقدمًا.\nالحادي بعد العشرين:\nحديث أُسَامَةَ: أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمٍ مِنَ الآطَامِ، فَقَالَ: \"هَلْ تَرَوْنَ مَا أَرى إِنِّي لأَرى الفِتَنَ تَقَعُ خِلَالَ بُيُوتِكُمْ مَوَاقِعَ القَطرِ\". سلف في الحج وفي المظالم ويأتي في الفتن (^٣).\nوالأطم: الحصين جمعه آطام، وقال الداودي: الأطم: القصور والمواضع المرتفعة. فكأنه جعل الأُطم جمعا.\n_________\n(^١) سيأتي برقم (٢٠٤٢).\n(^٢) سيأتي برقم (٦٤٢٥) باب: ما يُحذر من زهرة الدنيا.\n(^٣) سلف برقم (٢٤٦٧)، ويأتي برقم (٧٠٦٠).","vol":"20","page":184},{"text":"الحديث الثاني والثالث بعد العشرين:\nحديث زينَبَ بِنْتِ جَحْشٍ ﵂: أنه - ﵇ - دَخَلَ عَلَيْهَا فَزِعًا يَقُولُ: \"لَا إلله إِلَّا اللهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ اليَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هذا\". وَحَلَّقَ بِإِصْبَعِهِ وَبِالَّتِي تَلِيهَا. فَقَالَتْ زينَبُ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: \"نَعَمْ، إِذَا كثُرَ الخَبَثُ\".\nوَعَنِ الزُّهْرِيِّ قال حَدَّثَتْنِي هِنْدُ بِنْتُ الحَارِثِ، أَنَّ أُمَّ سَلَمَةَ قَالَتِ: اسْتَيْقَظَ رسول الله - ﷺ - فقَالَ: \"سُبْحَانَ اللهِ! مَاذَا أُنْزِلَ مِنَ الخَزَائِنِ؟ وَمَاذَا أُنْزِلَ مِنَ الفِتَنِ؟ \" وقد سلف.\nوفزعه - ﵇ - خوفا مما أخبر به أنه يصيب أمته.\nو(ويل): كلمة تقال لمن وقع في هلكة يترحم عليه، وقد سلف، وقوله: \"للعرب\" يعني: للمسلمين؛ لأن أكثر المسلمين العرب ومواليهم.\nوفيه: قول: لا إلله إلا الله عند أمر ينزل، وقوله: (أنهلك وفينا الصالحون؟) أي: يدعون بصرف الفتن، قال الداودي: قال ابن التين: أرادت: يقع الهلاك بقوم فيهم من لا يستحق ذلك.\nوقوله: (\"نعم إذا كثر الخبث\") أي: الزنا، وقيل: إذا عمَّ الأشرار وقيل الصالحون.\nوقوله: (\"ماذا أنزل من الخزائن والفتن؟! \") قال الداودي: الخزائن الكنوز، والفتن هاهنا: القتال الذي يكون بين المسلمين، وقيل: خزائن الله: علم غيوبه التي لا يعلمها إلا هو.","vol":"20","page":185},{"text":"الحديث الرابع بعد العشرين:\nحديث عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، قَالَ: قَالَ لِي: إِنِّي أَرَاكَ تُحِبُّ الغَنَمَ وَتَتَّخِذُهَا، فَأَصْلِحْهَا وَأَصْلِحْ رُعَامَهَا، فَإِنّي سَمِعْتُ رسول الله - ﷺ - يقُولُ: \"يَأْتِي عَلَى النَّاسِ زَمَانٌ تَكُونُ الغَنَمُ (فِيها) (^١) خَيْرَ مَالِ المُسْلِمِ، يَتْبَعُ بِهَا شَعَفَ الجِبَالِ -أَوْ سَعَفَ الجِبَالِ- فِي مَوَاقِعِ القَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ\".\nوقد سلف في الصلاة (^٢)، وعبد الرحمن ومحمد ابنا عبد الله بن عبد الرحمن بن الحارث بن أبي صعصعة عمرو بن زيد بن عوف بن مبذول بن عمرو بن غنم بن مازن بن النجار انفرد بهما البخاري.\nوالرعام بالعين المهملة والراء المضمومة: المخاط، وشاة رعوم: بها داء يسيل من أنفها، والشعفة بالتحريك والشين المعجمة: رأس الجبل، وبالمهملة: غصن من النخل، قاله الجوهري (^٣)، وقال ابن التين: بالشين المعجمة ثم العين المهملة وقد شك في الحديث في العين من الغين، واللغة ما قدمناه بإعجام ثم إهمال وهو رؤوس الجبال وأعاليها، واحدها: شعفة.\nالحديث الخامس والسادس بعد العشرين:\nحديث ابن شِهَاب، عَنِ ابن المُسَيِّبِ وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عن أَبي هُرَيْرَةَ - ﵁ -: \"سَتَكُونُ فِتَنٌ، القَاعِدُ فِيهَا خَيْرٌ مِنَ القَائِمِ، وَالْقَائِمُ فِيهَا خَيْرٌ مِنَ المَاشِي، وَالْمَاشِي فِيهَا خيرٌ مِنَ السَّاعِي، مَنْ تَشَرَّفَ لَهَا\n_________\n(^١) كذا بالأصل، وفي اليونينية: فيه.\n(^٢) سلف برقم (٦٠٩) باب: رفع الصوت بالنداء.\n(^٣) \"الصحاح\" ٤/ ١٣٨١.","vol":"20","page":186},{"text":"(تُشرفه) (^١) وَمَنْ وَجَدَ مَلْجَأً -أَوْ- مُعَاذًا فَلْيَعُذْ بِهِ\".\nوَعَنِ ابن شِهَابٍ قال: حَدَّثَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُطِيعِ بْنِ الأَسْوَدِ، عَنْ نَوْفَلِ بْنِ مُعَاوِيَةَ مِثْلَ حَدِيثِ أَبِي هُرَيْرَةَ هذا، إِلَّا أَنَّ أَبَا بَكْرٍ يَزِيدُ: \"مِنَ الصَّلَاةِ صَلَاةٌ مَنْ فَاتَتْهُ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ\".\nالمراد بالفتن: التي لا يعلم المحق فيها من المبطل، ويقاتل فيها على الدنيا.\nوقوله: (\"من يشرف لها تستشرفه\") يريد من طلع لها شخصه طالعته، يقال: استشرفت الشيء إذا رفعت رأسك فنظرت وحقيقته أصابته بعينها.\nوقوله: (\"ملجأً أو معاذًا\") هما واحد، تقول: هو عياذي: أي ملجأي. والصلاة المرادة صلاة العصر، وأتا بعده بهذِه الزيادة ليأتي بالحديث على وجهه.\nالحديث السابع بعد العشرين:\nحديثِ ابن مَسْعُودٍ: \"سَتَكُونُ أثَرَةٌ وَأُمُورٌ تُنْكِرُونَهَا\". فقَالُوا: يَا رَسُولَ اللهِ، فَمَا تَأْمُرُنَا؟ قَالَ: \"تُؤَدُّونَ الحَقَّ الذِي عَلَيْكُم، وَتَسْأَلُونَ اللهَ الذِي لَكُمْ\".\nالظاهر أن المراد بالحق السمع والطاعة، ولا يخرج عليهم.\nالحديث الثامن بعد العشرين:\nحديث أَبِي التَّيَّاحِ، عَنْ أَبِي زُرْعَة، وفي رواية: سمعت أبا زرعة عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ ﷺ: \"يُهْلِكُ النَّاسَ هذا الحَى مِنْ قُرَيْشٍ\". قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: \"لَوْ أَنَّ النَّاسَ اعْتَزَلُوهُمْ\".\n_________\n(^١) كذا بالأصل.","vol":"20","page":187},{"text":"أبو التياح بمثناة فوق ثم من تحت؛ اسمه: يزيد بن حميد الضبعي مات سنة ثمان وعشرين ومائة، كنيته أبو حماد ولقبه أبو التياح.\nوأبو زرعة هرِم بن عمرو بن جرير بن عبد الله البجلي.\nوفيه: الإخبار بالمغيبات وهو أحد أعلامه.\nالحديث التاسع بعد العشرين:\nحديث أَبَي هُرَيْرَةَ - ﵁ -: \"هَلَاكُ أُمَّتِي عَلَى يَدَيْ غِلْمَةٍ مِنْ قُرَيْشٍ\". فَقَالَ مَرْوَانُ: غِلْمَةٌ؟ قَالَ أَبُو هُرَيْرَةَ: إِنْ شِئْتَ أَنْ أُسَمِّيَهُمْ بَنِي فُلَانٍ وَبَنِي فُلَانٍ.\n(غلمة) بكسر الغين: جمع غلام وكذلك غلمان، والغلام: الطار الشارب (^١).\nوفي إسناده عمرو بن يحيى بن سعيد الأموي، عن جده. وعمرو بن يحيى بن سعيد بن عمرو بن سعيد بن العاصي بن سعيد بن العاصي بن أمية، أخو محمد وإسماعيل وموسى وأمية بنو عمرو، اتفقا عليه، وانفرد البخاري بابن ابنه أبي أمية عمرو، وانفراد مسلم بعمه يحيى بن سعيد بن العاصي.\nالحديث الثلاثون:\nحديث حُذَيْفَةَ - ﵁ -: كَانَ النَّاسُ يَسْأَلُونَ رَسُولَ اللهِ ﷺ عَنِ الخَيْرِ، وَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ مَخَافَةَ أَنْ يُدْرِكَنِي .. الحديث.\nيريد مما يكون في الدنيا من الفتن ومن عقوبات ذلك في الآخرة.\nوقونه: (فجاءنا الله بهذا الخير) يعني: صلاح حالهم.\nوقوله: (\"وفيه دخن\") أي: دخان. يريد أن الخير الذي يلي الشر لا يكون خالصًا لكن يكون معه شوب وكدورة بمنزلة الدخان في النار.\n_________\n(^١) انظر: \"تهذيب اللغة\" ٣/ ٢٦٩١.","vol":"20","page":188},{"text":"وقيل: الدخن: الأمور المكروهة، قاله ابن فارس (^١).\nومنه حديثه: \"على دخن\" (^٢). وهو بفتح الدال والخاء وقيل: أراد أن النفوس لا تعاود ما كانت عليه قبل ما دخلها بسبب الفتنة. وقال صاحب \"العين\": الدخن: الحقد، ويوم دخنان: شديد الغيم، وكذا ذكر ابن سيده أن الدخن: الحقد (^٣).\nوقال أبو عبيد بن سلام تفسيره في الآخر، وهو قوله: لا ترجع بقلوب قوم على ما كانت عليه، وأصله أن يكون في لون الدابة كدورة إلى سواد. فوجه الحديث: تكون القلوب هكذا لا يصفو بعضها لبعض ولا ينصع حبها على ما كانت عليه (^٤).\nوعبارة \"الصحاح\": سكون لعلة لا للصلح (^٥).\nوفي \"الجامع\": هو فساد في القلب، وهو مثل الدغل.\nوقوله: (\"هم من جلدتنا\") يعني من أنفسنا، أو من قومنا. وقال الداودي: من بني آدم. وذكر عن الشيخ أبي الحسن أنه قال: أراد أنهم في الظاهر (مثلنا) (^٦) معنا، وهم في باطن الأمور هم مخالفون لنا، وجلدة الشيء ظاهره، قلت: والجلد: غشاء البدن، وإنما أراد به القرب، فظن السمرة غالبة عليهم، واللون إنما يظهر في الجلد.\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٤٩.\n(^٢) روى هذِه الرواية أبو داود (٤٢٤٦)، أحمد ٥/ ٣٨٦، ابن حبان ١٣/ ٢٩٩ (٥٩٦٣).\n(^٣) \"العين\" ٤/ ٢٣٣، \"المحكم\" ٥/ ٨٨. مادة: دخن.\n(^٤) \"غريب الحديث\" ١/ ٣٥١.\n(^٥) \"الصحاح\" ٥/ ٢١١١.\n(^٦) في الأصل: (ومثلنا) ولعل الصحيح ما أثبتناه وهو الملائم للسياق.","vol":"20","page":189},{"text":"وقوله: (فإن لم يكن لهم جماعة ولا إمام) أي: لم يجمعهم إمام فاعتزل تلك الفرق كلها.\nوقوله: (\"ولو أن تعض بأصل شجرة حتى يدركك الموت وأنت على ذلك\") العض بالأسنان، وأصله عضض يعض مثل: مس يمسُّ، ومنه قوله تعالى: ﴿وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ﴾ [الفرقان: ٢٧] وفيه لغة أخرى بضم العين مثل شد يشد، حكاها أبو عبد الله القزاز، وسنبسط الكلام عليه في باب الفتن إن شاء الله تعالى.\nفائدة:\nفي إسناده ابن جابر، وهو عبد الرحمن بن يزيد بن جابر.\nوفيه: بُسر بن عبد الله الحضرمي بضم الباء الموحدة وإسكان السين المهملة. وفيه أبو إدريس الخولاني واسمه عابد الله بن عبد الله.\nالحديث الحادي بعد الثلاثين:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَقْتَتِلَ (فئتان) (^١) دعواهما واحدة\" يقول: يَكُونُ بَيْنَهُمَا جميعًا قصد الحق والقتال عليه، وهم الصحابة.\nالحديث الثاني بعد الثلاثين:\nحديث أَبِي هُرَيْرَةَ أيضًا: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَقْتَتِلَ (فِئتانِ)، فَيَكُونَ بَيْنَهُمَا مَقْتَلَةٌ عَظِيمَةٌ، دَعْوَاهُمَا وَاحِدَةٌ، وَلَا تَقُومُ السَّاعَةُ حَتَّى يُبْعَثَ دَجَّالُونَ كَذَّابُونَ قَرِيبًا مِنْ ثَلَاِثينَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ اللهِ\".\nقد وقع كل ذلك، وهو من أعلامه.\n_________\n(^١) كذا بالأصل، وفي اليونينية: فتيان.","vol":"20","page":190},{"text":"الحديث الثالث بعد الثلاثين:\nحديث أَبَي سَعِيدٍ الخُدْرِيَّ - ﵁ - قَالَ: بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللهِ - ﷺ - وَهْوَ يَقْسِمُ قَسْمًا أَتَاهُ ذُو الخُوَيْصِرَةِ -وَهْوَ رَجُلٌ مِنْ بَني تَمِيمٍ- فَقَالَ: يَا رَسُولَ اللهِ، اعْدِلْ .. الحديث.\nذكره في الأدب واستتابة المرتدين كما سيأتي (^١)، وأخرجه مسلم في الزكاة.\nومعنى: \"يقرون القرآن لا يجاوز تراقيهم\" وفي أخرى: \"حناجرهم\": لا يرتفع إلى الله منه شيء يعلمه باعتقادهم. والتراقي: جمع ترقوه، وهو فعلوه، وهو عظم واصل بين ثغرة النحر والعنق، والمروق: الخروج أي: سرعة نفوذ السهم من الرمية حتى يخرج من الطرف الآخر. والدين هنا: طاعة الأئمة، ويحتمل أن يكون أراد الإيمان. والرمية: ما يرُمى من الصيد لا يعلق به شيء من دمها، وهي فعيلة بمعنى مفعولة وبهذا سميت الفرقة مارقة، وبقوله: (\"يخرج فيكم\") سموا خوارج.\nوالنصل: السن، وقال القزاز: عود السهم تقول: نصلت السهم: جعلت له نصلًا وأنصلته إذا نزعت نصله، ولهذا قيل لرجب: منصل الأسنة؛ لأن العرب كانت لا ترى فيه القتال، فكانت تقلع الأسنة من الرماح والنبال.\nوالرصاف بالصاد المهملة: العقب الذي يلوى فوق مدخل النصل في السهم، واحدها: رصفة، وقيل: هي العقب تشد فوق السهم، وهو الرُّصاف بضم الراء أيضًا.\n_________\n(^١) سيأتي برقم (٦١٦٣)، (٦٩٣٣).","vol":"20","page":191},{"text":"وقوله: (ثم ينظر إلى نَضِيّه -وهو قدحه- فلا يوجد فيه شيء).\nالقدح: السهم بلا قذذ ولا نصل، ونضيّ بفتح النون على وزن فعيل، وروي بضمها. قال القزاز: نضي السهم: عوده قبل أن يراش وينصل، قال: ويسمى بذلك بعد نصله، وقال الخطابي: النضي ما بين النصل والريش من القدح (^١)، وقال ابن فارس نحوه قال: نضو السهم قدحه، وهو ما جاوز الريش إلى النصل، قال: وسمي بذلك؛ لأنه بُري حتى عاد نضوًا (^٢) وعن أبي عمرو: النضي: النصل، ذكره الجوهري (^٣). والقذذ: جمع قذه، وهي واحدة الريش الذي على السهم، يقال: هو أشبه به من القذة بالقذة؛ لأنها تجري على مثال واحدة.\nوالفرث: ما يجتمع في الكرش مما يأكله ذوات الكرش، وقيل إنما يقال له: فرث مادام في الكرش.\nوالعضد (^٤): ما بين المرفق إلى الكتف، يقال: عضُد بضم الضاد وسكونها مع ضم العين وفتحها وضمهما، وقيل: إن أهل تهامة يقولون: عضد وعجز ويؤنثون، وتميم يقولون: عضد وعجز ويذكرون فعلى قول أهل الحجاز يكون قوله: (إحدى عضديه) صحيحًا.\nو\"البضعة\" بفتح الباء: القطعة من اللحم، و\"تدردر\" أصله تتدردر، ومعناه: تتحرك وتجيء وتذهب، ومنه دردور الماء.\nقال ابن الأنباري: فالدردرة صوت، إذا اندفع سمعت له صوتًا،\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٠٥.\n(^٢) \"مجمل اللغة\" ٢/ ٨٧١.\n(^٣) \"الصحاح\" ٦/ ٢٥١١.\n(^٤) ورد بهامش الأصل: وفي \"الصحاح\" أربع لغات: عَضُد وعَضِد مثل: حَذُر وحَذِر، وعَضْد وعُضد مثال: ضَعْف وضُعْف.","vol":"20","page":192},{"text":"وقيل: يدر ويفتح مثل يدر ضرع الشاة باللبن.\nوقوله: (على حين فرقة) هو بالحاء المهملة، وروي: (خير) بالخاء المعجمة والراء، ويجوز أن يكون قالهما جميعًا، وما وقع هنا أن قائل (الكلام) (^١) السالف ذو الخويصرة هو المعروف ولما ذكره السهيلي عقَّبه بأن قال: ويذكر عن الواقدي، فيما حكاه ابن الطلاع في \"أحكامه\" وهو في \"طبقات\" ابن سعد، وهو صاحب الواقدي أنه حرقوص بن زهير السعدي من سعد تميم، وكان لحرقوص هذا مشاهد كثيرة محمودة في حرب العراق مع الفرس أيام عمر ثم كان خارجيًا قال: وليس ذو الخويصرة هذا هو ذو الثدية الذي قتله علي بالنهروان، ذاك اسمه نافع ذكره أبو داود (^٢). قلت: المعروف أن ذا الثدية اسمه حرقوص، وهو الذي حمل على علي ليقتله فقتله.\nوفي \"تفسير الثعلبي\": بينا رسول الله - ﷺ - يقسم غنائم هوازن جاءه ذو\nالخويصرة التميمي -أصل الخوارج- فقال: اعدل .. الحديث. قلت:\nوهذا هو غير ذي الخويصرة اليماني الذي بال في المسجد، وسلف في الطهارة (^٣).\nفصل:\nهذِه الطائفة حكمت أهواءها وخالفت جماعة المسلمين وتعلقت بظاهر الكتاب بزعمها، ونبذت القول بالرأي الذي أمر الله به، وأجمعت الصحابة على صحته، فقالت: لا حكم إلا لله وللرسول، فقال علي - ﵁ -: كلمة حق أريد بها باطل، وناظرهم في ذلك الحبر\n_________\n(^١) من (ص ١).\n(^٢) أبو داود (٤٧٧٠)، وانظر: \"الروض الأنف\" ٤/ ١٦٩.\n(^٣) سلف برقم (٢٢٠).","vol":"20","page":193},{"text":"ابن عباس فقال: الله حكم بين الزوجين وفي جزاء الصيد، ولأن يحكم بين طائفتين من المسلمين أولى، ووافقهم في هذِه المقالة أهل الظاهر فضللوا السلف، في الرأي بالقول بالرأي والقياس ورجعوا عن الاستقامة إلى الانتكاس.\nالحديث الرابع بعد الثلاثين:\nحديث سُوَيْدِ بْنِ غَفَلَةَ قَالَ: قَالَ عَلِيٌّ - ﵁ -: إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللهِ - ﷺ - فَلأَنْ أَخِرَّ مِنَ السَّمَاءِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكْذِبَ عَلَيْهِ، وَإِذَا حَدَّثْتُكُمْ فِيمَا بَيْنِي وَبَيْنكُمْ، فَإِنَ الحَرْبَ خدْعَةٌ، سَمِعْتُ النبي - ﷺ - يَقُولُ: \"يَأْتي فِي آخِرِ الزَّمَانِ قَوْم حُدَثَاءُ الأَسْنَانِ، سُفَهَاءُ الأَحْلَامِ، يَقُولُونَ مِنْ خَيْرِ قَوْلِ البَرِيَّةِ، يَمْرُقُونَ مِنَ الإِسْلَامِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، لَا يُجَاوِزُ إِيمَانُهُمْ حَنَاجِرَهُمْ، فإذا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ، فَإِنَّ قَتْلَهُمْ خير لِمَنْ قَتَلَهُمْ يَوْمَ القِيَامَةِ\".\nو(خدعة) بفتح الخاء على أفصح اللغات، أي: مقضي أمرُها بخدعة واحدة. ومعنى: (\"يقولون من خير قول البرية\") أي: يجيدون القول ويسيئون العمل.\nوقوله: (\"فإن قتلهم هو لمن قتلهم خير .. \") إلى آخره يريد؛ لأنهم يشغلون عن الجهاد؛ ولفسادهم، وسعيهم في افتراق كلمة المسلمين.\nوظاهر قوله: (\"لا يجاوز\") إلى آخره أنهم غير مؤمنين؛ لأن محل الإيمان القلب، واحتج من نفى ذلك بقوله: (\"وتتمارى في الفوق\") (^١) يدل على أنهم لم يخرجهم من الإيمان جملة.\n_________\n(^١) رواه مالك في \"الموطأ\" ص (١٤٤)، ابن حبان ١٥/ ١٣٢ (٦٧٣٧) من حديث أبي سعيد الخدري.","vol":"20","page":194},{"text":"الحديث الخامس بعد الثلاثين:\nحديث خَبَّابِ بْنِ الأَرَتِّ قَالَ: شَكَوْنَا إِلَى رَسُولِ اللهِ - ﷺ - وهْوَ مُتَوَسِّدٌ بُرْدَةً لَهُ فِي ظِلِّ الكَعْبَةِ، فقُلْنَا: أَلَا تَسْتَنْصِرُ لَنَا، أَلَا تَدْعُو اللهَ لَنَا؟ قَالَ: \"كانَ الرَّجُلُ فِيمَنْ كان قَبْلَكُمْ يُحْفَرُ لَهُ فِي الأَرْضِ فَيُجْعَلُ فِيهاِ، فَيُجَاءُ (بالميشَارِ) (^١) فَيُوضَعُ عَلَى رَأْسِهِ فَيُشَقُّ بِاثْنَتَيْنِ، وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، والله لَيُتِمَّنَّ هذا الأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ، لَا يَخَافُ إِلَّا اللهَ أَوِ الذِّئْبَ عَلَى غَنَمِهِ، وَلَكِنَّكُمْ تَسْتَعْجِلُونَ\".\nأخبرهم الشارع بذلك؛ ليقوى صبرهم على الأذى. والمنشار: روي بالنون، من نشرف الخشبة وبالياء مهموز تقول: أنشرت الخشبة بالميشار ومفعال من ذلك، ويصح أن يقرأ بغير همز ذكره كله ابن التين: وصنعاء وحضرموت بلدان بالشام (^٢) وصنعاء باليمن.\nالحديث السادس بعد الثلاثين:\nحديث مُوسَى بْنِ أَنَسٍ، عَنْ أَنَسٍ: أنه - ﵇ - افْتَقَدَ ثَابِتَ بْنَ قَيْسٍ، فَقَالَ رَجُلٌ (^٣): يَا رَسُولَ اللهِ، أَنَا أَعْلَمُ لَكَ عِلْمَهُ. فَأَتَاهُ فَوَجَدَهُ جَالِسًا فِي بَيْتِهِ مُنَكّسًا رَأْسَهُ، فَقَالَ: مَا شَأْنُكَ؟ فَقَالَ: شَرٌّ، كَانَ يَرْفَعُ صَوْتَهُ فَوْقَ صَوْتِ النَّبِيِّ - ﷺ - فَقَدْ حَبِطَ عَمَلُهُ، وَهْوَ مِنْ أَهْلِ النَّارِ. فَأَتَى\n_________\n(^١) في اليونينية: بالمنشار.\n(^٢) ورد بهامش الأصل نصه: أما حضرموت بلد لا أعرفها إلا باليمن وأما صنعاء ففي اليمن وفي دمشق أيضًا.\n(^٣) ورد بهامش الأصل: هذا الرجل هو سعد بن معاذ كما رواه مسلم في \"صحيحه\"، وقال ابن السكن: هو سعد بن معاذ، ذكره إسماعيل .. في \"أحكامه\"، وقيل: عاصم بن عدي البخاري ذكره الطبري، وقيل: هو أبو مسعود البدري ذكره الواقدي في \"إملائه\" انتهى.","vol":"20","page":195},{"text":"الرَّجُلُ فَأَخْبَرَهُ أَنَّهُ قَالَ كَذَا وَكَذَا. فَقَالَ مُوسَى بْنُ أَنَسٍ: رَجَعَ المَرَّةَ بِبِشَارَةٍ عَظِيمَةٍ، فَقَالَ: \"اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، ولكن مِنْ أَهْلِ الجَنَّةِ\".\nوالبشارة بكسر الباء وضمها (^١)، وفي كتاب ابن فارس والهروي الضبط بالكسر، تقول: بشرت فلانًا أبشره تبشيرًا وهي بالخير والشر (^٢)، قال تعالى: ﴿بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا﴾ [النساء: ١٣٨] فإذا أطلقت فللخير خاصة، النذارة لغيره، وفي غير هؤلاء قال ثابت: أخشى أن أكون قد هلكت. فقال النبي - ﷺ -: (\"وما ذاك؟ \") فقال: نهانا الله أن نرفع صوتنا فوق صوتك وأنا جهير، ونهيت عن الخيلاء وأنا رجل أحب الجمال، ونهيت عن الحسد وما أحب أن يفوقني رجل بشسع نعلي، فقال له النبي - ﷺ -: \"أما ترضى أن تعيش سعيدًا وتموت شهيدا وتدخل الجنة\" (^٣) ولعله كان يرفع صوته طبعًا لا يريد الجهر عليه ولا التكبر، ويحب الجمال؛ ليتأهب للوقوف بين يدي الرب ليس يحقر من دونه وما يحب أن يفوقه أحد، وقال الداودي: يذهب إلى ما في الذهن \"لا حسد إلا في اثنتين .. \" الحديث (^٤)، وقال تعالى ﴿وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (٢٦)﴾ [المطففين: ٢٦].\nالحديث السابع بعد الثلاثين:\nحديث البَرَاءِ بْنِ عَازِبٍ - ﵄ -: قَرَأَ رَجُلٌ الكَهْفَ وَفِي الدَّارِ\n_________\n(^١) ورد بهامش الأصل: الضم والكسر في \"الصحاح\" أيضًا.\n(^٢) \"مجمل اللغة\" ١/ ١٢٦.\n(^٣) رواه الطبراني في \"الأوسط\" ٢/ ٣٦٣ (٢٢٤٣)، والحاكم في \"المستدرك\" ٣/ ٢٣٤.\n(^٤) سلف برقم (٧٣) كتاب: العلم، باب: الاغتباط في العلم والحكمة، ورواه مسلم (٨١٦) كتاب: الصلاة، باب: فضل من يقوم بالقرآن ويعلمه.","vol":"20","page":196},{"text":"الدَّابَّةُ، فَجَعَلَتْ تَنْفِرُ، فَسَلَّمَ، فَإِذَا ضَبَابَةٌ -أَوْ سَحَابَةٌ- غَشِيَتْهُ، فَذَكَرَهُ لرسول الله - ﷺ -، فَقَالَ: \"اقْرَأْ فُلَانُ، فَإِنَّهَا السَّكِينَةُ نَزَلَتْ لِلْقُرْآنِ\".\nهذا الرجل هو أسيد بن الحضير بن سماك بن عتيك بن امرئ القيس بن عبد الأشهل الأشهلي أحد النقباء ليلة العقبة.\nالضبابة: قال ابن فارس: كل شيء كالغبار (^١)، وقال الداودي: قريب من السحاب، وهو الغمام الذي لا يكون فيه نظر، وإنما شك المحدث أي اللفظين قال.\nوفيه: أن من سوى بني آدم يسمعون القرآن.\nوقوله: (\"فإنها السكينة نزلت\") قيل: هي ريح لفافة ولها وجه، وقد يريد الملائكة نزلت وعليهم السكينة، ويأتي في التفسير أيضًا.\nالحديث الثامن بعد الثلاثين:\nحديثه أيضًا قال: جَاءَ أَبُو بَكْرٍ - ﵁ - إِلَى أَبِي في مَنْزِلِهِ، فَاشْتَرى مِنْهُ رَحْلًا، فَقَالَ لِعَازِبٍ: ابْعَثِ ابنكَ .. الحديث.\nومعنا: (أسرينا ليلتنا): سرنا ليلًا، يقال: سرى وأسرى بمعنى، قال: ﴿سُبْحَانَ الذِي أَسْرَى بِعَبْدِهِ﴾ [الإسراء: ١] وقال: (والليل إذا يسري) (^٢) [الفجر: ٤].\n_________\n(^١) \"مجمل اللغة\" ٢/ ٥٦٠.\n(^٢) قرأ ابن كثير (يسري) بالياء وصلًا ووقفًا، وقرأها نافع بالياء وصلًا، وبغير ياء في الوقف، وفرأها ابن عامر، وعاصم، وحمزة، والكسائي: (يسر) بغير ياء وصلًا ووقفًا.\nانظر: \"الحجة للقراء السبعة\" للفارسي ٦/ ٤٠٣، \"السبعة في القراءات\" لابن مجاهد ص ٦٨٣.","vol":"20","page":197},{"text":"وقوله: (من الغد) أي: سرنا من الغد وقوله: (حتى قام قائم الظهيرة) يعني: نصف النهار. وقوله: (وخلا الطريق) يدل أنه كان في زمن الحر، وقد قيل في قوله: ﴿عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا﴾ [القصص: ١٥] أي نصف النهار، وقوله: (فرفعت لنا صخرة طويلة) أي: ظهر لنا أعلاها، ثم ظهر جميعها، والفروة: التي تلبس من جلود.\nوقوله: (وأنا أنفض لك ما حولك) أي: أحرسك وأطوف هل أرى أحدًا من الطلب يقال: نفضت المكان واستنفضته ونفضته: نظرت جميع ما فيه، ويقال: إذا تكلمت ليلًا فاخفض وإذا تكلمت نهارًا فانفض، أي: التفت هل ترى من تكره، واستنفض القوم: بعثوا النفيضة وهي الطليعة، والنفضة بالتحريك: الجماعة يبعثون في الأرض لينظروا هل فيها عدو أو خوف.\nوقوله: (فقال لرجل من أهل المدينة أو مكة) في غير هذِه الرواية: لرجل من قريش (^١).\nوقوله: (انفض الضرع من التراب والشعر والقذى) القذى: في العين، يقال: قذيت عينه إذا صار فيها القذى، كأنه شبه ما يصير في الضرع من الأوساخ بالقذى في العين.\nوقوله: (فحلب في قعب كثبة من لبن) القعب: القدح الضخم، والكثبة: القليل من اللبن وقال ابن فارس: هى القطعة من اللبن ومن التمر. قال: سميت بذلك؛ لاجتماعها (^٢).\nوقال الداودي (…) (^٣) كالقدح ونحوه.\n_________\n(^١) سلف برقم (٢٤٣٩) كتاب: في اللفطة.\n(^٢) \"مجمل اللغة\" ٢/ ٧٧٩.\n(^٣) كلمة غير واضحة بالأصل.","vol":"20","page":198},{"text":"وقال أبو زيد في \"الصحاح\": مثل القدح. وقيل وهي قدر الحلبة (^١). وقال الهروي والقزاز: كل ما جمعته من طعام أو لبن أو غيرهما فهي كثبة. قال الهروي بعد أن يكون قليلًا (^٢). وقال الخطابي في باب الهجرة: قوله: كنفة من لبن هكذا قال في هذا الحديث، وهو غلط إنما هو: كثبة من لبن. يريد القليل منه، وقد ذكرناه قبل (^٣). والإداوة: تعمل من جلود يستعملها المسافر.\nوقوله: (فشرب حتى رضيت) أي: طابت نفسي لكثرة ما شرب.\nوقوله: (ألم يأن للرحيل) أي: ألم يحن وقته.\nوقوله: (فارتطمت به فرسه إلى بطنها) أي ساخت قوائمها كما تسوخ في الوحل، ورطمت الشيء إذا أدخلته فارتطم بالطاء المهملة. وفي رواية: كان لها في ذلك كالدخان، وأنه - ﵇ - أمر الصديق فكتب له في أديم أحمر. وفي البخاري بعد هذا: كتبه له عامر بن فهيرة (^٤). قال غيره بعثه بها يوم فتح مكة بالجعرانة، فكان في أول النهار يطلبها وفي آخره يكتنف الناس عنها (^٥). وذكر في آخره هنا نحوه.\nوقوله: (أُرى في جلد من الأرض) الجلد: الأرض الصلبة المستوية المتن الغليظة وهي بفتح الجيم واللام.\nالحديث التاسع بعد الثلاثين:\nحديث ابن عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَى أَعْرَابِيٍّ\n_________\n(^١) \"الصحاح\" ١/ ٢٠٩.\n(^٢) \"غريب الحديث\" ١/ ٢٧٤.\n(^٣) \"أعلام الحديث\" ٣/ ١٦٩٦.\n(^٤) سيأتي برقم (٣٩٠٦) كتاب: مناقب الأنصار، باب: هجرة النبي.\n(^٥) انظر: \"سيرة ابن هشام\" ٢/ ١٠٣ - ١٠٤.","vol":"20","page":199},{"text":"يَعُودُهُ -قَالَ: وَكَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ عَلَى مَرِيضٍ يَعُودُهُ قَالَ له: \"لَا بَأْسَ، طَهُورٌ إِنْ شَاءَ الله\"-. قَالَ: قُلْتَ: طَهُورٌ! كَلَّا بَلْ هِيَ حُمَّى تَفُورُ -أَوْ تَثُورُ- عَلَى شَيْخٍ كَبِيرٍ، تُزِيرُهُ القُبُورَ. فَقَالَ النَّبِيُّ - ﷺ -: \"فَنَعَمْ إِذًا\".\nقوله: (\"لا بأس طهور\") فيه \"دلالة أن الطهور هو المطهر خلافًا لأبي حنيفة في قوله: الطهور هو الطاهر.\nوقوله: (\"إن شاء الله\") بمعنى الدعاء فأبى الأعرابي وسخطه، فصدقه الشارع أنه يموت من ذلك. ويجوز أن يكون الشارع علم أنه سيموت من مرضه قبل قوله له: \"طهور\" فدعا له بتغفير ذنوبه. ويحتمل أن يكون أخبر بذلك قبل موته وبعد قوله.\nالحديث الأربعون:\nحديث عَبْدِ العَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ رَجُلٌ نَصْرَانِيًّا فَأَسْلَمَ وَقَرَأَ البَقَرَةَ وَآلَ عِمْرَانَ، فَكَانَ يَكْتُبُ لرسول الله - ﷺ -، فَعَادَ نَصْرَانِيًّا، فَكَانَ يَقُولُ: مَا يَدْرِي مُحَمَّدٌ ألَّا مَا كَتَبْتُ لَهُ. فَأَمَاتَهُ اللهُ، فَدَفَنُوهُ، فَأَصْبَحَ وَقَدْ لَفَظَتْهُ الأَرْضُ، ثم عادوا فلفظته الأرض، ثم عادوا وأعمقوا فلفظته فَعَلِمُوا أَنَّهُ لَيْسَ مِنَ النَّاسِ فَأَلْقَوْهُ.\nهذا الحديث أخرجه مسلم أيضًا من حديث ثابت عن أنس - ﵁ - قال: كان منا رجل من بني النجار قد قرأ البقرة وآل عمران، وكان يكتب لرسول الله - ﷺ -. نقل نحوه في كتاب المنافقين.\n(لفظته الأرض) -بكسر الفاء وفتحها -أي طرحته ورمته. وقال القزاز في \"جامعه\": كل ما طرحته من يدك فقد لفظته. لا تقال بكسر الفاء إنما تقال بالفتح.","vol":"20","page":200},{"text":"وإنما فعل بذلك لتقوم الحجة على من قرأه ويدل على صِدْق الشارع.\nالحديث الحادي بعد الأربعين:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"إِذَا هَلَكَ كسْرى فَلَا كسْرى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْمَهُ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَتُنْفِقُنَّ كنُوزَهُمَا فِي سَبِيلِ اللهِ\".\nوقد سلف. والمراد أنه لا يجمع ملك قوم كل واحد منهما لرجل واحد، وذلك أوهن لملكهم لغلبة المسلمين على من يتغلبوا عليه؛ لأن الأمم إذا انتشرت ولم يضبطها ملك وهي أمرُها.\nوقوله: (\"والذي نفس محمد بيده\") خصت بذلك لشرفها، وكذا وأنفس الخلق.\nوفيه: الإخبار عما كان بعده وقد وقع لله الحمد.\nالحديث الثاني بعد الأربعين:\nحديث جَابِرِ بْنِ سَمُرَةَ - ﵄ - وهو عامر بن سواءة (^١) حليف بني زهرة وخاله سعد بن أبي وقاص مات بالكوفة سنة (أربع وسبعين) (^٢) في ولاية بشر وقيل: سنة ست وستين وهو ابن عم أبي جحيفة وهب بن عبد الله السوائي.\n_________\n(^١) ورد بهامش الأصل: لعله سقط منه شيء؛ لأنه جابر بن سمرة بن عمرو بن جندب بن حجر بن رئاب بن حبيب بن سواءة السوائي من بني سواءة بن عامر بن صعصعة.\n(^٢) ورد بهامش الأصل: في \"التهذيب\" و\"الكاشف\" سنة ثلاث وسبعين.","vol":"20","page":201},{"text":"الحديث الثالث بعد الأربعين:\nحديث ابن عَبَّاسٍ - ﵄ -: قَدِمَ مُسَيْلِمَةُ الكَذَّابُ عَلَى عَهْدِ رَسُولِ اللهِ -ﷺ - فَجَعَلَ يَقُولُ: إِنْ جَعَلَ لِي مُحَمَّدٌ الأَمْرَ مِنْ بَعْدِهِ تَبِعْتُهُ .. الحديث بطوله.\nوفيه: أنه كان لا يحارب قومًا إلا بإذنٍ عملًا بقوله: \"ولن تعدو أمر الله فيك\" يعني أن له عِدَة يبلغها.\nوفيه: أن رؤيا الأنبياء حق.\nوفيه: إتيان الشارع من يدعوه إلى الإسلام ليبلغ ما أنزل إليه.\nوالعنسي -بالنون -وهو الأسود الكذاب، وكان تنبأ طليحة، ثم أسلم وأتى عمر - ﵁ - فقال له عمر: والله ما أحبك. فقال له طليحة: ليس أسألك الود، قد يتعاشر الناس على السباب قال له عمر: صدقت (^١). وكان تنبأ الحارث على عهد عبد الملك (…) (^٢) طعنه بالحربة.\nوإمساكه - ﵇ - القطعة من الجريد؛ لأنه كان يستحب ذلك: ويقال إنها المخصرة والقضيب.\nوقوله: (\"لن تعد و\") هكذا هو بالنصب، وهو الصواب لأجل (لن) فإنها تنصب المستقبل. ووقع في بعض النسخ: (تعدُ) وهو جار على لغة أنها تجزم.\nوقوله: (\"رأيت في يدي سوارين من ذهب\") السوار بضم السين، وكسرها ويقال له: أُسوار كما في الحديث الآخر (^٣).\n_________\n(^١) رواه بنحوه البيهقي في \"السنن\" ٨/ ٣٣٤.\n(^٢) كلمتان غير واضحتين بالأصل.\n(^٣) رواه مسلم (٢٢٧٤/ ٢٢) كتاب: الرؤيا، باب: في تأويل الرؤيا.","vol":"20","page":202},{"text":"وقوله: \"من ذهب\" هو للتأكيد؛ لأن السوار لا يكون إلا من ذهب، فإن كان من فضة فهو قُلْبٌ.\nوتأويل (\"نفختهما\") أنهما قتلا برمحه؛ لأنهما لم يغزهما بنفسه. والذهب زخرف يدل على زخرفهما، ودلا بلفظهما على ملكين؛ لأن الأساورة هم الملوك، وبمعناهما على التضيق؛ لكون السوار مضيقا على الذراع.\nقوله: (\"ولئن أدبرت ليعقرنك الله\") أي: ليهلكنك، وأصله: عقرت الفرس بالسيف إذا ضربت قوائمه فعرقبته، وكذلك عقرت النخلة إذا قطعت رأسها فيبست.\nومسيلمة -بكسر اللام- صاحب اليمامة، قتله خالد بن الوليد (^١) ووحشي في خلافة الصديق وافتتح اليمامة بصلح، واستشهد بها ألف (^٢) ومائة وقيل أربعمائة من المسلمين (^٣).\nالحديث الرابع بعد الأربعين:\nحديث بُرَيْدِ بْنِ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁أُرَاهُ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «رَأَيْتُ فِي الْمَنَامِ أَنِّى أُهَاجِرُ مِنْ مَكَّةَ إِلَى أَرْضٍ بِهَا نَخْلٌ، فَذَهَبَ وَهَلِي إِلَى أَنَّهَا الْيَمَامَةُ أَوْ هَجَرُ، فَإِذَا هِيَ الْمَدِينَةُ يَثْرِبُ .. \". الحديث.\n_________\n(^١) ورد بهامش الأصل: قوله: قتله خالد أي: أمره خالد، فنسب القتل إليه، وقد شارك وحشيًّا في قتله جماعة ذكرتهم في تعليقي على هذا الكتاب.\n(^٢) ورد بهامش الأصل: استشهد بها أربعمائة وخمسون من الصحابة وقيل ستمائة منهم - ﵁ -.\n(^٣) رواه البيهقي في \"السنن\" ٨/ ١٧٥.","vol":"20","page":203},{"text":"(\"وَهلي\"): بإسكان الهاء وفتحها، وذلك جائز مثل نهْر ونهَر، وشَعْر وشَعَر، وأمثال ذلك نبه عليه ابن التين. ومعنى: وهلت إلى الشيء: ذهب وهمي إليه، قال الهروي: ومنه قول ابن عمر: وهِل أنس. أي: غلط، يقال: وهل يهل: وهم إلى الشيء يهم وهلًا ووهمًا.\nقال ابن فارس. وهلت إلى الشيء: ذهب وهمي إليه. ضبطه بفتح الهاء (^١). وذكر عن أبي زيد وهلت إلى الشيء وعنه (أيهل) (^٢) وهلًا إذا نسيت وغلطت فيه ضبطه بكسر الهاء (^٣).\nواليمامة -بفتح الياء والميم- مدينة بقرب اليمن على أربع مراحل من مكة ومرحلتين من الطائف، قيل: سميت باسم جارية زرقاء كانت تبصر الراكب من مسيرة ثلاثة أيام، فقال: هو أبصر من زرقاء اليمامة، فسميت اليمامة لكثرة ما أضيف إليها (^٤)، والنسبة إليها يمامي.\nوهجر: مدينة باليمن وهي قاعدة البحرين بفتح الهاء والجيم، ويقال: الهجر بالألف واللام بينها وبين البحرين عشر مراحل (^٥).\nوفيه: تسمية المدينة يثرب، وقد نهي عن التسمية بها حتى قيل: من قالها وهو عالم كتبت عليه خطيئة. وسببه ما فيه من معنى التثريب، والشارع من شأنه تغيير الأسماء القبيحة إلى الحسنة. ويجوز أن يقال: إن هذا قبل النهي. كما قيل: إنه سماها في القرآن به إخبارًا عن تسمية الكفار لها قبل أن ينزل تسميتها دار الإيمان، ووسمها بطابة\n_________\n(^١) \"مجمل اللغة\" ٢/ ٩٣٩.\n(^٢) في الأصل (أهل)، والمثبت من (ص ١)، وهو الصواب.\n(^٣) \"مجمل اللغة\" ٢/ ٩٣٩.\n(^٤) انظر: \"معجم البلدان\" ٥/ ٤٤٦.\n(^٥) انظر: \"معجم البلدان\" ٥/ ٣٩٣.","vol":"20","page":204},{"text":"لتكون داعية لإيطابها للمسلمين واستطابة العيش بها.\nوفيه: تأخير البيان إلى وقت الحاجة إذا لم يتبين له من حين رأى أنها المدينة.\nقوله: (\"فإذا هو ما جاء الله به من الفتح واجتماع المؤمنين\") أي بعد أحد.\nوفيه: أن البقر يعبر بالرجال، فإنه قال: \"ورأيت فيها بقرًا والله خير، فإذا هم المؤمنون يوم أحد\" وعبرها في القرآن بالسنين، فهي تدل على أشياء كلٌّ تأوله ما يليق بها.\nوقوله: (\"وثواب الصدق الذي آتانا الله بعد يوم بدر\") يريد وقعة أحد، ولا يريد ما كان قبل أحدٍ.\nوقوله: \"ثم هززته أخرى فعاد أحسن ما كان\" (…) (^١).\nالحديث الخامس بعد الأربعين:\nحديث عَائِشَةَ - ﵂ -: أَقْبَلَتْ فَاطِمَةُ - ﵁ - تَمْشِي، كَأَنَّ مِشْيَتَهَا مَشْية النَّبِىِّ - ﷺ -، فَقَالَ - ﷺ -: «مَرْحَبًا بِابْنَتِي». ثُمَّ أَجْلَسَهَا عَنْ يَمِينِهِ -أَوْ عَنْ شِمَالِهِ- ثُمَّ أَسَرَّ إِلَيْهَا حَدِيثًا، فَبَكَتْ، فَقُلْتُ لَهَا: لِمَ تَبْكِينَ؟ ثُمَّ أَسَرَّ إِلَيْهَا حَدِيثًا، فَضَحِكَتْ .. الحديث.\nوفيه: أن بكاءَها إخباره بحضور أجله \"وإنك أول أهل بيتي لحاقًا بي\" وضحكها بقوله: \"ألا ترضين أن تكوني سيدة نساء أهل الجنة\" أو \"نساء المؤمنين\" ثم ساقه عنها بنحوه وسيأتي أيضًا.\nوفيه: أنها بكت لقبضه في وجعه الذي توفي فيه، وأنها ضحكت؛ لإخباره أنها أول أهل بيته يتبعه.\n_________\n(^١) بياض بالأصل.","vol":"20","page":205},{"text":"قوله: (كأن مشيتها مشية رسول الله - ﷺ -)، كان - ﵇ - إذا مشى كأنه ينحدر من صبب وهو دال على فضلها. قال - ﵇ - لجعفر: \"أشبهت خَلقي وخُلقي\" (^١) وفي هذِه الرواية أنها ضحكت؛ لإخباره لها أنها سيدة نساء أهل الجنة أو نساء المؤمنين، وفي الثانية؛ لأنها أول أهل بيته يتبعه.\nوفي الرواية الأولى أنها بكت منه ومن قوله: \"ما أراه إلا حضر أجلي\". فليتأمل الجمع.\nوماتت بعد أبيها بستة أشهر، قالت عائشة: وذلك في رمضان، عن خمس وعشرين سنة، وقيل: ماتت بعده بثلاثة أشهر.\nوذكر أبو محمد في آخر \"جامع مختصره\" أن عمرها حينئذ تسعًا وعشرين سنة.\nوفيه: أن المرء لا يحب البقاء بعد محبوبه، قال ابن عمر في عاصم:\nفليت المنايا كن خلفن عاصمًا … فعشنا جميعًا أو ذهبن بنا معًا\nقيل: وما رئيت فاطمة ضاحكة بعد رسول الله - ﷺ - إلا تبسمًا حتى ماتت، وتبسمت فيما قيل عند قولها لامرأة: ترين ما صنع بي المرض، فأرتها ما تصنع على النعش فتبسمت وقالت: سترتيني سترك الله (^٢).\n_________\n(^١) سلف برقم (٢٦٩٩)، كتاب: الصلح، باب: كيف يُكتب: هذا ما صالح فلان بن فلان.\n(^٢) رواه الحاكم في \"المستدرك\" ٣/ ١٦٢ من حديث ابن عباس - ﵁ -.","vol":"20","page":206},{"text":"الحديث السابع بعد الأربعين:\nحديث أَبِى بِشْرٍ -واسمه جعفر بن أبي وحشية إياس- عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ - ﵁ - يُدْنِي ابْنَ عَبَّاسٍ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: إِنَّ لَنَا أَبْنَاءً مِثْلَهُ. فَقَالَ: إِنَّهُ مِنْ حَيْثُ تَعْلَمُ. فَسَأَلَ عُمَرُ ابْنَ عَبَّاسٍ عَنْ هَذِهِ الآيَةِ ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ [النصر: ١]. فَقَالَ: أَجَلُ رَسُولِ اللهِ - ﷺ - أَعْلَمَهُ إِيَّاهُ. قَالَ: مَا أَعْلَمُ مِنْهَا إِلاَّ مَا تَعْلَمُ.\nإنما حصل له ذلك بدعاء رسول الله - ﷺ -: \"اللهم فقهه في الدين وعلمه التأويل\" (^١).\nالحديث الثامن بعد الأربعين:\nحديث ابْنِ عَبَّاسٍ - ﵄ -: خَرَجَ رَسُولُ اللهِ - ﷺ - فِي مَرَضِهِ الذِي مَاتَ فِيهِ بِمِلْحَفَةٍ قَدْ عَصَّبَ بِعِصَابَةٍ دَسْمَاءَ، حَتَّى جَلَسَ عَلَى الْمِنْبَرِ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: «أَمَّا بَعْدُ، فَإِنَّ النَّاسَ يَكْثُرُونَ وَيَقِلُّ الأَنْصَارُ\". الحديث.\nوالدسماء: السوداء على ما قاله الخطابي (^٢). وقال الداودي: هي التي أخذ فيها العرق ونحوه.\nوفيه: التجاوز عن الهفوة ما لم تكن حدًّا.\n_________\n(^١) رواه أحمد ١/ ٢٦٦، والطبراني في \"الكبير\" ١٠/ ٢٦٣، الحاكم ٣/ ٥٣٤. كلهم عن ابن عباس، ورواه البخاري (١٤٣) كتاب: الوضوء، باب: وضع الماء عند الخلاء بلفظ: \"اللهم فقهه في الدين\"، ورواه مسلم (٢٤٧٧) كتاب: فضائل الصحابة، باب: فضائل عبد الله بن عباس، بلفظ: \"اللهم فقهه\".\n(^٢) \"أعلام الحديث\" ٣/ ١٦١٥.","vol":"20","page":207},{"text":"الحديث التاسع بعد الأربعين:\nحديث أَبِي مُوسَى -وهو إسرائيل بن موسى بصري كان ينزل الهند- عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ: أَخْرَجَ النَّبِيُّ - ﷺ - ذَاتَ يَوْمٍ الحَسَنَ، فَصَعِدَ بِهِ عَلَى المِنْبَرِ فَقَالَ: «ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ المُسْلِمِينَ».\nهذا الحديث تقدم في الصلح، وهو دليل على ولاية المفضول بحضرة الفاضل.\nالحديث الخمسون:\nحديث أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنه - ﵇ - نَعَى جَعْفَرًا وَزَيْدًا قَبْلَ أَنْ يَجِيءَ خَبَرُهُمْ، وَعَيْنَاهُ تَذْرِفَانِ.\nالحديث الحادي بعد الخمسين:\nحديث جَابِرٍ - ﵁ -: «هَلْ لَكُمْ مِنْ أَنْمَاطٍ؟ ..». الحديث.\nوقد سلف أيضًا، فأخبر - ﵇ - أنها ستكون، ودلهم على ترك السرف وابتغاء القصد بين الأنماط ليظهر نعمة الله عنده ولا يريد رياء ولا سمعة.","vol":"20","page":208},{"text":"-<span data-type='title' id=toc-2355> باب</span>\n٣٦٣٢ - حَدَّثَنِي أَحْمَدُ بْنُ إِسْحَاقَ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: انْطَلَقَ سَعْدُ بْنُ مُعَاذٍ مُعْتَمِرًا قَالَ: فَنَزَلَ عَلَى أُمَيَّةَ بْنِ خَلَفٍ أَبِي صَفْوَانَ، وَكَانَ أُمَيَّةُ إِذَا انْطَلَقَ إِلَى الشَّأْمِ فَمَرَّ بِالْمَدِينَةِ نَزَلَ عَلَى سَعْدٍ، فَقَالَ أُمَيَّةُ لِسَعْدٍ: انْتَظِرْ حَتَّى إِذَا انْتَصَفَ النَّهَارُ وَغَفَلَ النَّاسُ انْطَلَقْتُ فَطُفْتُ، فَبَيْنَا سَعْدٌ يَطُوفُ إِذَا أَبُو جَهْلٍ، فَقَالَ: مَنْ هَذَا الَّذِى يَطُوفُ بِالْكَعْبَةِ؟ فَقَالَ سَعْدٌ: أَنَا سَعْدٌ. فَقَالَ أَبُو جَهْلٍ تَطُوفُ بِالْكَعْبَةِ آمِنًا وَقَدْ آوَيْتُمْ مُحَمَّدًا وَأَصْحَابَهُ؟ فَقَالَ: نَعَمْ. فَتَلَاحَيَا بَيْنَهُمَا. فَقَالَ أُمَيَّةُ لِسَعْدٍ: لَا تَرْفَعْ صَوْتَكَ عَلَى أَبِي الحَكَمِ، فَإِنَّهُ سَيِّدُ أَهْلِ الوَادِي. ثُمَّ قَالَ سَعْدٌ: وَاللهِ لَئِنْ مَنَعْتَنِي أَنْ أَطُوفَ بِالْبَيْتِ لأَقْطَعَنَّ مَتْجَرَكَ بِالشَّأْمِ. قَالَ: فَجَعَلَ أُمَيَّةُ يَقُولُ لِسَعْدٍ: لَا تَرْفَعْ صَوْتَكَ. وَجَعَلَ يُمْسِكُهُ، فَغَضِبَ سَعْدٌ فَقَالَ: دَعْنَا عَنْكَ، فَإِنِّى سَمِعْتُ مُحَمَّدًا - ﷺ - يَزْعُمُ أَنَّهُ قَاتِلُكَ. قَالَ: إِيَّايَ؟ قَالَ نَعَمْ. قَالَ: وَاللهِ مَا يَكْذِبُ مُحَمَّدٌ إِذَا حَدَّثَ. فَرَجَعَ إِلَى امْرَأَتِهِ فَقَالَ أَمَا تَعْلَمِينَ مَا قَالَ لِي أَخِي اليَثْرِبِيُّ؟ قَالَتْ: وَمَا؟ قَالَ: قَالَ: زَعَمَ أَنَّهُ سَمِعَ مُحَمَّدًا يَزْعُمُ أَنَّهُ قَاتِلِي. قَالَتْ: فَوَاللهِ مَا يَكْذِبُ مُحَمَّدٌ. قَالَ: فَلَمَّا خَرَجُوا إِلَى بَدْرٍ -وَجَاءَ الصَّرِيخُ قَالَتْ لَهُ امْرَأَتُهُ: أَمَا ذَكَرْتَ مَا قَالَ لَكَ أَخُوكَ اليَثْرِبِيُّ؟ قَالَ: فَأَرَادَ أَنْ لَا يَخْرُجَ، فَقَالَ لَهُ أَبُو جَهْلٍ: إِنَّكَ مِنْ أَشْرَافِ الوَادِي، فَسِرْ يَوْمًا أَوْ يَوْمَيْنِ، فَسَارَ مَعَهُمْ فَقَتَلَهُ اللهُ. [٣٩٥٠ - فتح: ٦/ ٦٢٩]\n\n٣٦٣٣ - حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ شَيْبَةَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ المُغِيرَةِ، عَنْ أَبِيهِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «رَأَيْتُ النَّاسَ مُجْتَمِعِينَ فِي صَعِيدٍ، فَقَامَ أَبُو بَكْرٍ فَنَزَعَ ذَنُوبًا -أَوْ ذَنُوبَيْنِ- وَفِي بَعْضِ نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ، ثُمَّ أَخَذَهَا عُمَرُ، فَاسْتَحَالَتْ بِيَدِهِ غَرْبًا، فَلَمْ أَرَ عَبْقَرِيًّا فِي النَّاسِ يَفْرِي فَرِيَّهُ، حَتَّى ضَرَبَ النَّاسُ بِعَطَنٍ». [٣٦٧٦، ٣٦٨٢، ٧٠١٩، ٧٠٢٠ - مسلم: ٢٣٩٣ - فتح: ٦/ ٦٢٩]","vol":"20","page":209},{"text":"وَقَالَ هَمَّامٌ عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: «فَنَزَعَ أَبُو بَكْرٍ ذَنُوبَيْنِ». [٧٠٢٢ - مسلم: ٢٣٩٢]\n\n٣٦٣٤ - حَدَّثَنِي عَبَّاسُ بْنُ الْوَلِيدِ النَّرْسِيُّ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي، حَدَّثَنَا أَبُو عُثْمَانَ قَالَ: أُنْبِئْتُ أَنَّ جِبْرِيلَ - ﵇ - أَتَى النَّبِيَّ - ﷺ - وَعِنْدَهُ أُمُّ سَلَمَةَ، فَجَعَلَ يُحَدِّثُ ثُمَّ قَامَ، فَقَالَ النَّبِيُّ - ﷺ - لأُمِّ سَلَمَةَ: «مَنْ هَذَا؟». أَوْ كَمَا قَالَ. قَالَ: قَالَتْ: هَذَا دِحْيَةُ. قَالَتْ أُمُّ سَلَمَةَ: ايْمُ اللهِ مَا حَسِبْتُهُ إِلاَّ إِيَّاهُ حَتَّى سَمِعْتُ خُطْبَةَ نَبِيِّ اللهِ - ﷺ - يُخْبِرُ جِبْرِيلَ، أَوْ كَمَا قَالَ. قَالَ: فَقُلْتُ لأَبِي عُثْمَانَ: مِمَّنْ سَمِعْتَ هَذَا؟ قَالَ: مِنْ أُسَامَةَ بْنِ زَيْدٍ.\n(باب) أي من أعلام نبوته أيضًا. وذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ: انْطَلَقَ سَعْدُ بْنُ مُعَاذٍ مُعْتَمِرًا، فَنَزَلَ عَلَى أُمَيَّةَ بْنِ خَلَفٍ أَبِي صَفْوَانَ، وَكَانَ أُمَيَّةُ إِذَا انْطَلَقَ إِلَى الشَّأْمِ فَمَرَّ بِالْمَدِينَةِ نَزَلَ عَلَى سَعْدٍ، فَقَالَ أُمَيَّةُ لِسَعْدٍ: انْتَظِرْ حَتَّى إِذَا انْتَصَفَ النَّهَارُ، وَغَفَلَ النَّاسُ انْطَلَقْتُ فَطُفْتُ، فإِذَا أَبُو جَهْلٍ. وذكر فيه قتله ببدر.\nوفيه: أنهم كانوا يعتمرون بالمدينة قبل أن يعتمر رسول - ﷺ -.\nوفيه: موآخاة المشركين.\nوفيه: أمر أمية لسعد لا يرفع صوته على أبي جهل تلطفًا منه؛ لئلا يلحقه مكروه.\nوقوله: (فلما خرجوا إلى بدر جاءهم الصريخ) فيه تقديم وتأخير، وهو أن الصريخ جاءهم فخرجوا إلى بدر، أخبرهم أنه - ﵇ - وأصحابه خرجوا إلى عير أبي سفيان، فخرجت قريش أشرين بطرين موقنين عند أنفسهم أنهم غالبون فكانوا ينحرون يومًا عشرة من الإبل ويومًا تسعة.","vol":"20","page":210},{"text":"وقوله: (فتلا حيا) أي: تسابا. وقيل: تنازعا، وهو متقارب، ويأتي في غزوة بدر إن شاء الله.\nفائدة:\nأمية بن خلف هو ابن وهب بن حذافة بن جمح. ولما قال النضر بن الحارث العبدري: إن الملائكة بنات الله. فأنزل الله: ﴿قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (٨١)﴾ [الزخرف: ٨١] وقال: ألا ترونه قد صدقني؟ قال أمية له- وكان أفصح منه-: لا والله بل كذبك. فقال: ما كان للرحمن ولد (^١).\nومظعون بن حبيب بن وهب ابن عم أمية بن خلف بن وهب. وعمرو بن عبد الله بن صفوان بن أمية بن خلف على نسق مطعم بن مطعم بن مطعام بن مطعام، ليس في بيوت قريش مثلهم. وفي الأنصار قيس بن سعد بن عبادة بن دليم بن حارثة بن أبي خزيمة بن ثعلبة بن طريف بن ساعدة بصيغة على نسق جواد بن جواد بن جواد، على سبعة ليس في العرب قابلته غيرهم نقلته من خط الدمياطي.\nالحديث الثاني:\nحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ شَيْبَةَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ المُغِيرَةِ، عَنْ أَبِيهِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «رَأَيْتُ النَّاسَ مُجْتَمِعِينَ فِي صَعِيدٍ، فَقَامَ أَبُو بَكْرٍ فَنَزَعَ ذَنُوبًا -أَوْ ذَنُوبَيْنِ- وَفِي بَعْضِ نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ، ثُمَّ أَخَذَهَا عُمَرُ، فَاسْتَحَالَتْ بِيَدِهِ غَرْبًا، فَلَمْ أَرَ عَبْقَرِيًّا فِي النَّاسِ يَفْرِي فَرِيَّهُ، حَتَّى ضَرَبَ النَّاسُ بِعَطَنٍ».\n_________\n(^١) انظر: \"الروض الأنف\" ٣/ ٧٠.","vol":"20","page":211},{"text":"وَقَالَ هَمَّامٌ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: \"فَنَزَعَ أَبُو بَكْرٍ ذَنُوبَيْنِ\".\nالشرح:\nعبد الرحمن شيخ البخاري هو عبد الرحمن بن عبد الملك بن محمد بن شيبة، فشيبة جده الأعلى أبو مسلم القرشي الحزامي مولاهم المدني وروى النسائي عن رجل عنه.\nوشيخه عبد الرحمن بن المغيرة هو ابن عبد الرحمن بن عبد الله بن خالد بن حزام بن خويلد أبو القاسم الثقة، أخرج له أبو داود أيضا، ووالده عالم بالنسب يسمى قُصيًّا ثقة، وقال النسائي وغيره: ليس بالقوي.\nوابنه عبد الرحمن من فقهاء أهل المدينة.\nوموسى بن عقبة إمام ثقة، وهذِه رؤيا منام.\nوالذنوب: الدلو العظيم، قاله ابن فارس (^١)، وسلف بزيادة.\nوقوله (\"وفي نزعه ضعف\") يريد ما قاله المسلمون في خلافته من أقوال المشركين.\nوقوله (\"والله يغفر له\") أي قد غفر الله له، وقيل: ضعف نزعه اشتغاله بقتال أهل الردة فلم يتفرغ لفتح الأمصار وجباية الأموال وقصر مدته فإنها سنتان وثلاثة أشهر وعشرون يوما.\nوقوله: (\"ثم أخذها عمر\") يعني: الخلافة، وممن صرح به الداودي.\nوالغَرب: الدلو العظيمة يستقى بها البعير فهي أكبر من الذنوب. وقال الداودي: يعني: أحالت بباطن كفيه فصارت بها حمرة من كثرة\n_________\n(^١) \"مجمل اللغة\" ٢/ ٣٦١.","vol":"20","page":212},{"text":"الاستقاء، وأنكره كثير من أهل العلم وجود نزعه طول أيامه وما فتح الله في عهده وأغنمه المسلمين.\nوقوله: (\"فلم أر عبقريًّا .. \") إلا آخره قال الخطابي: يقال في الشجاع: ما يفري أحد فريه مخففة الياء، ومن شدد أخطأ قالوا معناه: ما كل أحد يفري على عمله. قال الجوهري: فلان يفري الفرى إذا كان يأتي، بالعجيب (^١). والعبقري: الحاذق في عمله، وقيل: سيد القوم ومقدمهم، وقيل: أصل هذا كله: أرض تسكنها الجن، فصار مثلًا إلى كل منسوب إلى شيء رفيع وقيل: هي قرية يعمل فيها النيات الحسنة؛ فنسب إليها كل شيء جيد، وقيل: كل شيء بلغ النهاية في الخير والشر. ذكره الخطابي (^٢).\nوقوله: (\"حتى ضرب الناس بعطن\") يقول: حتى أتى الإبل الماء يعني: تشربه في منازلها من غير أن تشاق فيه، فتشربه، والعطن: مناخ الإبل إذا صدرت عن الماء.\nالحديث الثالث:\nحَدَّثَنِى عَبَّاسُ بْنُ الْوَلِيدِ النَّرْسِيُّ، ثَنَا مُعْتَمِرٌ، عن أبيه ثَنَا أَبُو عُثْمَانَ قَالَ: أُنْبِئْتُ أَنَّ جِبْرِيلَ أَتَى النَّبِيَّ - ﷺ - وَعِنْدَهُ أُمُّ سَلَمَةَ، فَجَعَلَ يُحَدِّثُ ثُمَّ قَامَ، فَقَالَ لأُمِّ سَلَمَةَ: «مَنْ هَذَا؟». أَوْ كَمَا قَالَ. قَالَتْ: هَذَا دِحْيَةُ. قَالَتْ أُمُّ سَلَمَةَ: ايْمُ اللهِ مَا حَسِبْتُهُ إِلاَّ إِيَّاهُ حَتَّى سَمِعْتُ خُطْبَةَ نَبِيِّ اللهِ - ﷺ - يُخْبِرُ جِبْرِيلَ، أَوْ كَمَا قَالَ. قَالَ: فَقُلْتُ لأَبِي عُثْمَانَ: مِمَّنْ سَمِعْتَ هَذَا؟ قَالَ: مِنْ أُسَامَةَ بْنِ زَيْدٍ.\n_________\n(^١) \"الصحاح\" ٦/ ٢٢٥٤.\n(^٢) \"غريب الحديث\" ١/ ٦١.","vol":"20","page":213},{"text":"هذا الحديث يأتي في فضائل القرآن أيضًا، وأخرجه مسلم في فضائل أم سلمة (^١).\nوفيه: تمثله - ﵇ - بدحية فظهر ذلك لخبره - ﵇ -، وربما لم يره إلا رسول الله - ﷺ -؛ ولهذا قالت عائشة - ﵂ - لما أقرأها سلامه: ترى ما لا نرى (^٢).\nووجه إيراد البخاري هذا الحديث هنا؛ لأنه هو الذي كان يخبره بالمغيبات فكان علمًا من أعلام نبوته. قال ابن التين: وإتيانه إما أن يكون من وراء حجاب أو قبل نزول الحجاب.\nفائدة:\nشيخ البخاري كنيته أبو الفضل، وجده بصري، روى له مسلم أيضًا والنسائي، وهو صدوق تُكلم فيه، مات سنة ثمان وثلاثين ومائتين، وابن عمه عبد الأعلى مات قبله سنة سبع وثلاثين. ومعتمر هو ابن سليمان التيمي كان رأسًا في العلم والعبادة كأبيه مات سنة سبع وثمانين ومائة. ووالده سليمان بن طرخان التيمي نزل فيهم بالبصرة من السادة، تابعي مات سنة ثلاث وأربعين ومائة. وأبو عثمان هو النهدي واسمه عبد الرحمن بن مِلّ سلف وكني في زمن رسول الله - ﷺ -.\n_________\n(^١) سيأتي برقم (٤٩٨٠)، باب: كيف نزل الوحي، ورواه مسلم (٢٤٥١) كتاب: فضائل الصحابة.\n(^٢) سيأتي برقم (٦٢٤٩) كتاب: الاستئذان، باب: تسليم الرجال على النساء والنساء على الرجال.","vol":"20","page":214},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-2356>٢٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ وَإِنَّ فَرِيقًا مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ﴾ [البقرة: ١٤٦]\n٣٦٣٥ </span>- حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ الْيَهُودَ جَاءُوا إِلَى رَسُولِ اللهِ - ﷺ -، فَذَكَرُوا لَهُ أَنَّ رَجُلًا مِنْهُمْ وَامْرَأَةً زَنَيَا، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «مَا تَجِدُونَ فِي التَّوْرَاةِ فِي شَأْنِ الرَّجْمِ؟». فَقَالُوا: نَفْضَحُهُمْ وَيُجْلَدُونَ. فَقَالَ عَبْدُ اللهِ بْنُ سَلَامٍ: كَذَبْتُمْ، إِنَّ فِيهَا الرَّجْمَ. فَأَتَوْا بِالتَّوْرَاةِ فَنَشَرُوهَا، فَوَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ، فَقَرَأَ مَا قَبْلَهَا وَمَا بَعْدَهَا. فَقَالَ لَهُ عَبْدُ اللهِ بْنُ سَلَامٍ: ارْفَعْ يَدَكَ. فَرَفَعَ يَدَهُ فَإِذَا فِيهَا آيَةُ الرَّجْمِ. فَقَالُوا: صَدَقَ يَا مُحَمَّدُ، فِيهَا آيَةُ الرَّجْمِ. فَأَمَرَ بِهِمَا رَسُولُ اللهِ - ﷺ - فَرُجِمَا. قَالَ عَبْدُ اللهِ: فَرَأَيْتُ الرَّجُلَ يَجْنَأُ عَلَى المَرْأَةِ يَقِيهَا الحِجَارَةَ. [انظر: ١٣٢٩ - مسلم: ١٦٩٩ - فتح: ٦/ ٦٣١]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أَنَّ الْيَهُودَ جَاءُوا إِلَى رَسُولِ اللهِ - ﷺ -، فَذَكَرُوا لَهُ أَنَّ رَجُلًا مِنْهُمْ وَامْرَأَةً زَنَيَا، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «مَا تَجِدُونَ فِي التَّوْرَاةِ فِي شَأْنِ الرَّجْمِ؟ .. \". الحديث.\nالرجل لا يحضرني اسمه والمرأة اسمها بسرة (^١).\nومعنى (نفضحهم): نكشف مساوئهم، والاسم الفضيحة والفضوح.\nوفي رواية: نسود وجوههما ونحممها ونخالف بين وجوههما،\n_________\n(^١) انظر: \"الروض الأنف\" ٢/ ٢٩٨. ولم أعثر على اسم الرجل اليهودي المرجوم عند أحد من شارحي هذا الحديث.","vol":"20","page":215},{"text":"ويطاف بهما (^١).\nوفي رواية للبخاري: نسخم وجوههما ونخزيهما (^٢). وفي أكثر نسخ مسلم: نحملهما بدل: نحممهما وهو أصوب، وروي بالجيم.\nوعبد الله بن سلام مخفف اللام وجده الحارث إسرائيل من بني قينقاع، وهو من ولد يوسف الصديق، وكان اسمه في الجاهلية الحصين فغير، وكان حليف الأنصار، مات سنة ثلاث وأربعين في ولاية معاوية بالمدينة، شهد له الشارع بالجنة (^٣).\nوالواضع يده على آية الرجم هو عبد الرحمن بن صوريا الأعور (^٤). وقال ابن المنذر: إنه ابن صوري. وقيده بعضهم بكسر الصاد.\nقوله: (فرأيت الرجل يجنأ على المرأة يقيها الحجارة) هو بجيم ثم نون، ثم ألف مهموزة ويروى بياء مثناة تحت بدلها وبضم أوله، وذكرت في \"شرح العمدة\" فيه سبع روايات، وكلها راجعة إلى الوقاية، منها: الحاء المهملة بضم الياء وفتحها. ومنها الباء الموحدة بدل النون (^٥)، وصوب الدارقطني الإهمال، وكما ذكر ابن التين عن الخطابي أن المحفوظ بالجيم والهمز. أي: يكب عليها، يقال: جنأ يجنؤ جنوءًا (^٦).\n_________\n(^١) رواها مالك في \"الموطأ\" برواية محمد بن الحسن ٣/ ٥٩.\n(^٢) سيأتي برقم (٧٥٤٣) كتاب: التوحيد، باب: ما يجوز من تفسير التوراة وغيرها من كتب الله، بالعربية وغيرها.\n(^٣) سيأتي برقم (٢٨١٢) كتاب: مناقب الأنصار، باب: مناقب عبد الله بن سلام.\n(^٤) رواه أحمد ٢/ ٥، الطيالسي ٣/ ٣٨٤ (١٩٦٧)، ابن حبان ١٠/ ٢٨٠ (٤٤٣٥).\n(^٥) \"الإعلام بفوائد عمدة الأحكام\" ٩/ ١٨٨ - ١٩١ وذكر فيه ست روايات: يَجْنَأ، يُجْنِي، يجاني، يَحْنى بالحاء المهملة، يَجْبأ، يُحْنَأ بالحاء المهملة.\n(^٦) \"أعلام الحديث\" ٣/ ١٦١٦.","vol":"20","page":216},{"text":"وعن ابن فارس: حنوت الشيء عطفته (^١). عندي أنه ليس من هذين؛ لأن جنا: يجني يكب مستقبله بالألف، وليس هو كذلك في الأصل. قلت بل هو الأصح في الأصول، وحنوت أحنو مستقبله بالواو، وليس هو كذلك في الأمهات. وقال ابن فارس: (انحنى الرجل ينحني) (^٢) ولم يهمزه (^٣).\nوفيه من الفوائد: أن الكفار مخاطبون بفروع الشريعة، وهو الصحيح، وأنهم إذا تحاكموا إلينا نحكم شرعنا؛ لأنه - ﵇ - رجمهما، وأن أنكحتهم صحيحة؛ لأنه لا رجم إلا على المحصن.\nوفيه: أن الإسلام ليس شرطًا في الإحصان، وهو قول الشافعي خلافًا لأبي حنيفة ومالك (^٤). واعتذروا بمعتذرات: منها أن رجمهما لكونهما أهل ذمة، لعله كان قبل النهي عن قتل النساء. ومنها: أنه رجمهما بحكم التواراة، فإنه سألهم ذلك عند قدوم المدينة، وأن آية حد الزنا نزلت بعد ذلك، فبان الحديث منسوخًا ويحتاج إلى تحقيق التاريخ. وكانا من أهل العهد.\nومنها: أن ابن عمر - ﵄ - راويه يقول: لا تحصن أنحكة الكفار. وجوابه أن العبرة بما رواه. ومنها: أن يكون رجمهما قبل أن يكون الإحصان من شروط الرجم، وهو دعوى. واحتج به بعض الحنفية على قبول شهادة الكفار بعضهم على بعض. وجوابه: أنه كان\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٥٣.\n(^٢) في الأصل (أحنى الرجل يحني) والمثبت من (ص ١) ولعله الصواب.\n(^٣) \"مجمل اللغة\" ١/ ٢٥٣.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٨١، وفيه: قال أصحابنا -أي الكوفيين- والشافعي - ﵃ -: يحدان، وقال مالك - ﵁ -: لا يحدان.","vol":"20","page":217},{"text":"بإقرارهما. واستدل به بعضهم على أنه لا يحفر للمرأة ولا للرجل، على أنه لو حفر لهما لم يجنأ عليها يقيها الحجارة (^١).\nوسيأتي في موضعه.\n_________\n(^١) انظر: \"الإشراف\" ٣/ ١٠.","vol":"20","page":218},{"text":"<span data-type='title' id=toc-2357>٢٧ - باب سُؤَالِ المُشْرِكِينَ أَنْ يُرِيَهُمُ النَّبِيُّ - ﷺ - آيَةً، فَأَرَاهُمُ انْشِقَاقَ القَمَرِ</span>\n٣٦٣٦ - حَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - شِقَّتَيْنِ، فَقَالَ النَّبِيُّ - ﷺ -: «اشْهَدُوا». [٣٨٦٩، ٣٨٧٠، ٤٨٦٤، ٤٨٦٥ - مسلم: ٢٨٠٠ - فتح: ٦/ ٦٣١]\n\n٣٦٣٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يُونُسُ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ. وَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ حَدَّثَهُمْ أَنَّ أَهْلَ مَكَّةَ سَأَلُوا رَسُولَ اللهِ - ﷺ - أَنْ يُرِيَهُمْ آيَةً، فَأَرَاهُمُ انْشِقَاقَ القَمَرِ. [٣٨٦٨، ٤٨٦٧، ٤٨٦٨ - مسلم: ٢٨٠٢ - فتح: ٦/ ٦٣١]\n\n٣٦٣٨ - حَدَّثَنِي خَلَفُ بْنُ خَالِدٍ الْقُرَشِيُّ، حَدَّثَنَا بَكْرُ بْنُ مُضَرَ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنْ عِرَاكِ بْنِ مَالِكٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ مَسْعُودٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ الْقَمَرَ انْشَقَّ فِي زَمَانِ النَّبِيِّ - ﷺ -. [٣٨٧٠ - مسلم: ٢٨٠٣ - فتح: ٦/ ٦٣١]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث ابن أَبِي نَجِيحٍ -عبد الله بن يسار المكي- عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ -عبد الله بن سخبره الكوفي مولى الأخفش الثقفي- عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - شِقَّتَيْنِ، فَقَالَ النَّبِيُّ - ﷺ -: «اشْهَدُوا».\nوستأتي له متابعة في التفسير في سورة القمر.","vol":"20","page":219},{"text":"ثانيها:\nحديث أَنَسٍ - ﵁ - أَنَّ أَهْلَ مَكَّةَ سَأَلُوا رَسُولَ اللهِ - ﷺ - آيَةً، فَأَرَاهُمُ انْشِقَاقَ القَمَرِ.\nثالثها:\nحديث ابْنِ عَبَّاسٍ - ﵄ - أَنَّ الْقَمَرَ انْشَقَّ فِي زَمَانِ رسول الله - ﷺ -.\nهذِه الثلاثة الأحاديث ذكرها بعد إسلام عمر قريبا، وترجم عليه باب انشقاق القمر، وقال هناك: وقال أبو الضحى - وهو مسلم بن صبيح، عن مسروق عن عبد الله: انشق بمكة.\nقال: وتابعه محمد بن مسلم، عن ابن أبي نجيح، عن مجاهد، عن أبي معمر، عن عبد الله، وهذِه المتابعة أخرجها البيهقي من حديث عبد الرزاق، ثنا ابن عيينة، ومحمد بن مسلم، عن ابن أبي نجيح به بلفظ: رأيت القمر منشقا شقتين مرتين (^١) بمكة، شقة على أبي قبيس، وشقة على السويداء (^٢)، وقد روي حديث انشقاق القمر أيضا من طرق أخر:\nمنها عن ابن عمر: فلقة من دون الجبل، وفلقة من خلفه، وفي حديث ابن عباس فكانت فلقة على الجبل، وفلقة على أبي قبيس\nومنها: جبير بن مطعم، وفيه: فرقة على هذا الجبل، وفرقة على هذا الجبل، فقالوا: سحرنا محمد، فقال بعضهم: إن كان سحرنا فإنه لا يستطيع أن يسحر الناس كلهم، وذلك بمنى فرأيت الجبل بين فرقتي القمر.\n_________\n(^١) في الأصل: مرة، والمثبت من (ص ١).\n(^٢) \"دلائل النبوة\" ٢/ ٢٦٥.","vol":"20","page":220},{"text":"وعن الضحاك: فقال أبو جهل: هذا سحرنا فابعثوا إلى الآفاق حتى تنظروا أرأوا ذلك أم لا، فأخبر أهل الآفاق أنهم رأوه منشقا، فقال: الكفار: هذا سحر مستمر.\nومنها: عليّ: انشق ونحن معه، وفي حديث أنس في باب انشقاق القمر، من البخاري: حتى رأوا حراء بينهما، وفي رواية: أنه أراهم القمر مرتين من انشقاقه، فنزلت ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ﴾ [القمر: ١].\nومنها: حديث حذيفة بن اليمان: ولا شك في ذلك ولا مرية، وفي رواية ابن مسعود: هذا سحر ابن أبي كبشة، فسألوا السفار يقدمون عليكم، فإن كان مثل ما رأيتم فقد صدق، وإلا فهو سحر، فقدم السفار فسألوهم فقالوا: رأيناه قد انشق (^١)، وسيأتي ذكره في التفسير.\nوأيضًا لا شك في عظمها، بل لا يكاد يعدلها شيء من آيات الأنبياء؛ لأنه أمر ظاهر في الأملاك العلوية خارج من جملة طباع ما في هذا العالم المركب من الطبائع، فطبع في مثله بحيلة وعلاج وتأليف وتركيب، ونحوها من الأمور التي يتعاطها (المحتالون) (^٢) ويتصنع بها المتكلفون فلذلك صار الخطب فيه أعظم، ولا عبرة بمن أنكر ذلك معللا بأنه لو كان ذلك حقيقة لم يجز أن يخفى أمره على العوام، ولتواترت الأخبار؛ لأنه أمر مصدره عن حس ومشاهدة، والناس فيه شركاء، وهم مطالبون بنقل الغريب، والأمر العجب، فقد قال الله تعالى ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾ لا يقال: هي الماضي المراد به المستقبل: لأنه لا يرد إليه إلا بدليل.\n_________\n(^١) انظر: \"دلائل النبوة\" ٢/ ٢٦٥ - ٢٦٨.\n(^٢) غير واضحة في الأصل والمثبت من (ص ١).","vol":"20","page":221},{"text":"وقد قال عقيبه: ﴿وَإِنْ يَرَوْا آيَةً يُعْرِضُوا﴾ [القمر: ٢] وهذا لا يكون في القيامة وهذا ليس باب قياس، وقد طلبه جماعة خاصة فأراهم ذلك مع كثرة الناس، هذا يطرأ ولا يشعر به كثير من الناس.\nوقوله: (إن أهْلَ مكةَ سألوا رسولَ الله - ﷺ -) يريد: كفار قريش.","vol":"20","page":222},{"text":"<span data-type='title' id=toc-2358>٢٨ - باب</span>\n٣٦٣٩ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّي، حَدَّثَنَا مُعَاذٌ قَالَ: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسٌ - ﵁ - أَنَّ رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - خَرَجَا مِنْ عِنْدِ النَّبِيِّ - ﷺ - فِي لَيْلَةٍ مُظْلِمَةٍ وَمَعَهُمَا مِثْلُ المِصْبَاحَيْنِ، يُضِيآنِ بَيْنَ أَيْدِيهِمَا، فَلَمَّا افْتَرَقَا صَارَ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا وَاحِدٌ حَتَّى أَتَى أَهْلَهُ. [انظر: ٤٦٥ - فتح: ٦/ ٦٣٢]\n\n٣٦٤٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ، سَمِعْتُ الْمُغِيرَةَ بْنَ شُعْبَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَزَالُ نَاسٌ مِنْ أُمَّتِي ظَاهِرِينَ حَتَّى يَأْتِيَهُمْ أَمْرُ اللهِ وَهُمْ ظَاهِرُونَ». [٧٣١١، ٧٤٥٩ - مسلم: ١٩٢١ - فتح: ٦/ ٦٣٢]\n\n٣٦٤١ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا الْوَلِيدُ قَالَ: حَدَّثَنِي ابْنُ جَابِرٍ قَالَ: حَدَّثَنِي عُمَيْرُ بْنُ هَانِئٍ أَنَّهُ سَمِعَ مُعَاوِيَةَ يَقُولُ سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللهِ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، حَتَّى يَأْتِيَهُمْ أَمْرُ اللهِ وَهُمْ عَلَى ذَلِكَ». قَالَ عُمَيْرٌ: فَقَالَ مَالِكُ بْنُ يُخَامِرَ: قَالَ مُعَاذٌ: وَهُمْ بِالشَّأْمِ. فَقَالَ مُعَاوِيَةُ: هَذَا مَالِكٌ يَزْعُمُ أَنَّهُ سَمِعَ مُعَاذًا يَقُولُ: وَهُمْ بِالشَّامِ. [انظر: ٧١ - مسلم: ١٠٣٧ - فتح: ٦/ ٦٣٢]\n\n٣٦٤٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا شَبِيبُ بْنُ غَرْقَدَةَ قَالَ: سَمِعْتُ الحَيَّ يُحَدِّثُونَ، عَنْ عُرْوَةَ أَنَّ النَّبِيَّ - ﷺ - أَعْطَاهُ دِينَارًا يَشْتَرِي بِهِ شَاةً، فَاشْتَرَى لَهُ بِهِ شَاتَيْنِ، فَبَاعَ إِحْدَاهُمَا بِدِينَارٍ وَجَاءَهُ بِدِينَارٍ، وَشَاةٍ، فَدَعَا لَهُ بِالْبَرَكَةِ فِي بَيْعِهِ، وَكَانَ لَوِ اشْتَرَى التُّرَابَ لَرَبِحَ فِيهِ. قَالَ سُفْيَانُ: كَانَ الْحَسَنُ بْنُ عُمَارَةَ جَاءَنَا بِهَذَا الْحَدِيثِ عَنْهُ، قَالَ: سَمِعَهُ شَبِيبٌ مِنْ عُرْوَةَ، فَأَتَيْتُهُ، فَقَالَ شَبِيبٌ إِنِّى لَمْ أَسْمَعْهُ مِنْ عُرْوَةَ، قَالَ: سَمِعْتُ الْحَيَّ يُخْبِرُونَهُ عَنْهُ. [فتح: ٦/ ٦٣٢]\n\n٣٦٤٣ - وَلَكِنْ سَمِعْتُهُ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْخَيْرُ مَعْقُودٌ بِنَوَاصِي الْخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ». قَالَ: وَقَدْ رَأَيْتُ فِي دَارِهِ سَبْعِينَ فَرَسًا. قَالَ سُفْيَانُ: يَشْتَرِى لَهُ شَاةً كَأَنَّهَا أُضْحِيَّةٌ. [انظر: ٢٨٥٠ - مسلم: ١٨٧٣ - فتح: ٦/ ٦٣٢]","vol":"20","page":223},{"text":"٣٦٤٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الْخَيْلُ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَوْمِ القِيَامَةِ». [انظر: ٢٨٤٩ - مسلم: ١٨٧١ - فتح: ٦/ ٦٣٢]\n\n٣٦٤٥ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ قَالَ: سَمِعْتُ أَنَسًا، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الخَيْرُ». [انظر: ٢٨٥١ - مسلم: ١٨٧٤ - فتح: ٦/ ٦٣٣]\n\n٣٦٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ. فَأَمَّا الذِي لَهُ أَجْرٌ: فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ، فَأَطَالَ لَهَا في مَرْجٍ أَوْ رَوْضَةٍ، وَمَا أَصَابَتْ فِي طِيَلِهَا مِنَ المَرْجِ أَوِ الرَّوْضَةِ كَانَتْ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا، فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ، كَانَتْ أَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهْرٍ فَشَرِبَتْ، وَلَمْ يُرِدْ أَنْ يَسْقِيَهَا، كَانَ ذَلِكَ لَهُ حَسَنَاتٍ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَسِتْرًا وَتَعَفُّفًا، لَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَظُهُورِهَا، فَهِيَ لَهُ كَذَلِكَ سِتْرٌ. وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً، وَنِوَاءً لأَهْلِ الإِسْلَامِ فَهْيَ وِزْرٌ\". وَسُئِلَ النَّبِيُّ - ﷺ - عَنِ الْحُمُرِ، فَقَالَ: «مَا أُنْزِلَ عَلَيَّ فِيهَا إِلاَّ هَذِهِ الآيَةُ الجَامِعَةُ الْفَاذَّةُ ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ [الزلزلة: ٧، ٨] [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح: ٦/ ٦٣٣]\n\n٣٦٤٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: صَبَّحَ رَسُولُ اللهِ - ﷺ - خَيْبَرَ بُكْرَةً وَقَدْ خَرَجُوا بِالْمَسَاحِي، فَلَمَّا رَأَوْهُ قَالُوا مُحَمَّدٌ وَالْخَمِيسُ. وَأَحَالُوا إِلَى الحِصْنِ يَسْعَوْنَ، فَرَفَعَ النَّبِيُّ - ﷺ - يَدَيْهِ وَقَالَ: «اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ المُنْذَرِينَ». [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٦/ ٦٣٣]\n\n٣٦٤٨ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا ابْنُ أَبِي الفُدَيْكِ، عَنِ ابْنِ أَبِي ذِئْبٍ،","vol":"20","page":224},{"text":"عَنِ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي سَمِعْتُ مِنْكَ كَثِيرًا فَأَنْسَاهُ. قَالَ: «ابْسُطْ رِدَاءَكَ». فَبَسَطْتُ فَغَرَفَ بِيَدِهِ فِيهِ، ثُمَّ قَالَ: «ضُمَّهُ» فَضَمَمْتُهُ، فَمَا نَسِيتُ حَدِيثًا بَعْدُ. ٤/ ٢٥٤ [انظر: ١١٨ - مسلم: ٢٤٩٢ - فتح: ٦/ ٦٣٣]\nذكر فيه تسعة أحاديث:\nأحدها:\nحديث أَنَس - ﵁ - أَنَّ رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - خَرَجَا مِنْ عِنْدِ النَّبِيِّ - ﷺ - فِي لَيْلَةٍ مُظْلِمَةٍ وَمَعَهُمَا مِثْلُ المِصْبَاحَيْنِ، يُضِيآنِ بَيْنَ أَيْدِيهِمَا، فَلَمَّا افْتَرَقَا صَارَ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا وَاحِدٌ حَتَّى أَتَى أَهْلَهُ.\nهذا الحديث سبق في أحكام المساجد، واتفق إيراد البخاري هناك باتحاد المتن والسند، وهو قليل، وهي كرامة لهما لصحبتهما النبي - ﷺ - لخروجهما من عنده.\nالحديث الثاني:\nحديث المُغِيرَةَ بْنَ شُعْبَةَ - ﵁ -، أن النَّبِيِّ - ﷺ - قَالَ: «لَا يَزَالُ نَاسٌ مِنْ أُمَّتِي ظَاهِرِينَ حَتَّى يَأْتِيَهُمْ أَمْرُ اللهِ وَهُمْ ظَاهِرُونَ».\nوهذا الحديث يأتي في الاعتصام إن شاء الله تعالى.\nالحديث الثالث:\nعُمَيْرُ بْنُ هَانِئٍ، أَنَّهُ سَمِعَ مُعَاوِيَةَ، سَمِعْتُ النَّبِيَّ - ﷺ -: «لَا يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللهِ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ، حَتَّى يَأْتِيَهُمْ أَمْرُ اللهِ وَهُمْ عَلَى ذَلِكَ». قَالَ عُمَيْرٌ: فَقَالَ مَالِكُ بْنُ يُخَامِرَ: قَالَ مُعَاذٌ: وَهُمْ بِالشَّأْمِ. فَقَالَ مُعَاوِيَةُ: هَذَا مَالِكٌ يَزْعُمُ أَنَّهُ سَمِعَ مُعَاذًا يَقُولُ: وَهُمْ بِالشَّامِ. ويأتي في التوحيد (^١).\n_________\n(^١) سيأتي برقم (٧٤٦٠)، باب: قول الله تعالى: ﴿إِنَّمَا قَوْلُنَا لِشَيْءٍ﴾.","vol":"20","page":225},{"text":"وشيخ البخاري الأول (^١): عبد الله بن أبي الأسود وهو ابن محمد بن أبي الأسود، حميد بن الأسود أبو بكر البصري الحافظ ابن أخت عبد الرحمن بن مهدي قاضي همدان، مات سنة ثلاث وعشرين ومائتين، وهو من أفراد البخاري عن مسلم.\nوفي إسناد الثاني (^٢): ابن جابر، وهو عبد الرحمن بن يزيد بن جابر الشامي، أخو يزيد بن يزيد، وعبد الرحمن الأكبر، مات سنة ثلاث وخمسين ومائة.\nقال الداودي: في قول معاذ لعله ذكر الشام في حديث آخر ثم ذكر هذا ليبين أنه لا تكون الظاهرة إلا بالشام.\nوقوله: (\"حتى يأتي أمر الله\") يعني: القيامة.\nوقال البخاري في موضع آخر: هم أهل العلم (^٣)، وقيل: هي ظاهرة بالمغرب، وفي مسلم عن سعد بن أبي وقاص مرفوعًا: \"لا يزال أهل الغرب ظاهرين على الحق حتى تقوم الساعة\" (^٤)، والشام غير الغرب؛ لأن الشام من المدينة، ومكة ليست من الغرب بين اليمن والشام، وحديث مالك بن يخامر لم يرفعه، وحديث سعد مرفوع.\n_________\n(^١) في هامش الأصل: صوابه: في الثاني؛ لأن شيخه في الحديث الأول حديث أنس محمد بن المثنى.\n(^٢) في هامش الأصل: صوابه: الثالث.\n(^٣) ذكرها قبل حديث (٧٣١١)، كتاب: الاعتصام، باب: قول النبي: \"لا تزال طائفة من أمتي ظاهرين\".\n(^٤) مسلم (١٩٢٥) كتاب: الإمارة، باب: قول النبي - ﷺ - \"لا تزال طائفة من أمتي ظاهرين\".","vol":"20","page":226},{"text":"الحديث الرابع:\nحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ -هو ابن المديني- ثنا سُفْيَانُ -وهو ابن عيينة- ثَنَا شَبِيبُ بْنُ غَرْقَدَةَ قَالَ: سَمِعْتُ الحَيَّ يُحَدِّثُونَ، عَنْ عُرْوَةَ أَنَّ النَّبِيَّ - ﷺ - أَعْطَاهُ دِينَارًا يَشْتَرِي بِهِ شَاةً، (فَاشْتَرَى لَهُ بِهِ شَاتَيْنِ) (^١)، فَبَاعَ إِحْدَاهُمَا بِدِينَارٍ وَجَاءَهُ بِدِينَارٍ، وَشَاةٍ، فَدَعَا لَهُ بِالْبَرَكَةِ فِي بَيْعِهِ، وَكَانَ لَوِ اشْتَرَى التُّرَابَ لَرَبِحَ فِيهِ. قَالَ سُفْيَانُ: كَانَ الْحَسَنُ بْنُ عُمَارَةَ جَاءَنَا بِهَذَا الْحَدِيثِ عَنْهُ، قَالَ: سَمِعَهُ شَبِيبٌ بنْ غرْقدةَ، مِنْ عُرْوَةَ فَأَتَيْتُهُ، فَقَالَ شَبِيبٌ: إِنِّى لَمْ أَسْمَعْهُ مِنْ عُرْوَةَ، قَالَ: سَمِعْتُ الْحَيَّ يُخْبِرُونَهُ عَنْهُ. ولكن سمعته يقول: سمعت النبي - ﷺ - يقول: «الخَيْرُ مَعْقُودٌ بِنَوَاصِي الخَيْلِ إِلَى يَوْمِ الْقِيَامَةِ». قال: وقد رأيت في داره سبعين فرسًا. قال سفيان: يشترى له شاة كأنها أضحية.\nهذا الحديث ذكره البخاري هنا كذلك، وذكر حديث الجبل مقتصرًا عليه في الجهاد وفيه جهالة الحي كما ترى، فهو غير متصل، والشافعي توقف فيه، في بيع الفضولي، فقال: إن صح.\nقلت: به كذا في البويطي، وحكى المزني عن الشافعي أنه حديث ليس بثابت عنده، قال البيهقي: وإنما ضعفه؛ لأن شبيب بن غرقدة رواه عن الحي، وهم غير معروفين (^٢)، وقال في موضع آخر: وإنما قال الشافعي: لما في إسناده من الإرسال، وهو أن شبيب بن غرقدة لم يسمعه من عروة البارقي، إنما سمعه من الحي يخبرونه عنه (^٣)، وقال في موضع آخر: الحي الذي أخبر شبيب بن غرقدة عن عروة، لا أعرفهم،\n_________\n(^١) من (ص ١).\n(^٢) \"معرفة السنن والآثار\" ٨/ ٣٢٨.\n(^٣) \"السنن الكبرى\" ٦/ ١١٣.","vol":"20","page":227},{"text":"وليس هذا من شرط أصحاب الحديث في قول الأخيار، ولهذا قال الخطابي: إنه خبر غير متصل؛ لأن الحي حدثوه عن عروة، وكان سبيله من الرواة لم تقم به الحجة (^١).\nوقال الشافعي في \"الأم\": قد روى هذا الحديث (غير) (^٢) سفيان بن عيينة عن شبيب فوصله ويرويه عن عروة بمثل هذِه القصة أو معناها (^٣).\nولعله يشير إلى رواية سعيد بن زيد (^٤) أخي حماد بن زيد في الدارقطني وهو من رجال مسلم، واستشهد به البخاري، وثقه جماعة، وضعفه يحيى القطان.\nوقال المنذري في \"اختصاره للسنن\": تخريج البخاري لهذا الحديث في صدر حديث: \"الخير معقود بنواصي الخيل\" يحتمل أن يكون سمعه من علي بن المديني على التمام فحدث به كما سمعه، وذكر فيه إنكار شبيب سماعه من عروة حديث الشاة، وإنما سمعه من الحي عن عروة، وإنما سمع من عروة قوله - ﷺ -: \"الخير معقود بنواصي الخيل\"، ويشبه أن الحديث لو كان على شرطه لأخرجه في البيوع والوكالة كما جرت عادته في الحديث الذي يشتمل على أحكام أن يذكره في\nالأبواب التي تصلح له، ولم يخرجه إلا هنا، وذكر بعده حديث الخيل من رواية ابن عمر وأنس وأبي هريرة، فدل ذلك أن مراده حديث الخيل فقط إذ هو على شرطه، وقد أخرج مسلم حديث شبيب بن غرقدة\n_________\n(^١) \"معالم السنن\" ٣/ ٧٧.\n(^٢) في الأصل (عن) والصواب ما أثبتناه كما في \"الأم\".\n(^٣) \"الأم\" ٣/ ٢٥٨.\n(^٤) ورد في هامش الأصل: حديث سعيد بن زيد أخي حماد بن زيد ذكره الذهبي في \"ميزانه\" مما أنكر من طريق أبي يعلى الموصلي.","vol":"20","page":228},{"text":"مقتصرًا على ذكر الخيل، ولم يذكر حديث الشاة (^١).\nوذكره ابن حزم في \"محلاه\" من طريق ابن أبي شيبة عن سفيان عن شبيب عن عروة (ومن طريق أبي داود) (^٢) وأخرجه أيضًا الترمذي وابن ماجه (^٣)، ثم قال: أحد طريقيه سعيد بن زيد، وهو ضعيف وقد أسلفنا من وثقه وفيه (^٤) أيضًا أبو لبيد لُمازة بضم اللام ابن زبار بفتح الراء، وتشديد الباء الموحدة وليس بمعروف العدالة (^٥).\nقلت: بلى ذكره ابن سعد في الطبقة الثانية، وقال: سمع من علي، وكان ثقة (^٦)، وقال آخر: صالح الحديث، وأثنى عليه ثناءً حسنا.\nفائدة:\nعروة هذا ابن عياض بن أبي الجعد البارقي نسبة إلى بارق، جبل باليمن نزله بنو سعد بن عدي بن حارثة بن عمرو مزيقيا فسموا به، ومن قال فيه: عروة بن الجعد كما قاله غندر فقد وهم، قاله ابن المديني، استعمله عمر - ﵁ - على قضاء الكوفة قبل شريح، وفي الصحابة والتابعين خلق على هذا النمط، فمن الصحابة أوس بن أوس الثقفي، ويقال فيه: ابن أبي أوس، وبشر بن أرطأة، ويقال فيه: ابن أبي أرطأة، وغير ذلك.\n_________\n(^١) \"مختصر سنن أبي داود\" ٥/ ٥١.\n(^٢) في الأصل: (من طريق داود) والمثبت من (ص ١) و\"المحلى\" ولعله الصواب.\n(^٣) رواه أبو داود (٣٣٨٤)، الترمذي (١٢٥٨)، ابن ماجه (٢٤٠٢)، ابن أبي شيبة ٧/ ٣٠٢ (٣٦٢٨٢)\n(^٤) ورد في هامش الأصل: أي في حديث الشاة المتصل المذكور فيه سعيد بن زيد.\n(^٥) \"المحلى\" ٨/ ٤٣٦ - ٤٣٧.\n(^٦) \"الطبقات الكبرى\" ٧/ ٢١٣.","vol":"20","page":229},{"text":"فصل:\nسلف تفسير حديث: \"الخير (^١) معقود بنواصي الخيل\" في الجهاد واضحًا.\nوأما فقه حديث عروة فإذا وكل في شراء شاة بدينار فاشترطا شاتين بدينار كل واحدة منهما أو إحداهما مساوية لدينار، فيقع الشراء للموكل، وفي تصرف الفضولي للشافعي قولان: أظهرهما على البطلان، وثانيهما: موقوف إن أجاز مالكه، بعذر وإلا فلا؛ تعلقًا بهذا الحديث، وهو مشهور مذهب مالك وأبي حنيفة وإسحاق، واختلف قول المالكية فيما إذا أمر بشراء سلعة فوجد سلعتين من صفة ما أمر به، وفيهما ما أمر به وأخذ، وقدر على شراء واحدة بحصتها من الثمن، فقال ابن القاسم: الآمر غير إن شاء أخذ واحدة بحصتها من الثمن، ويرجع ببقية الثمن على المأمور، وإن شاء أخذهما جميعًا، وقال أصبغ عند ابن حبيب: يلزمان الآمر جميعًا، وقال عبد الملك في \"مبسوطه\": إن شاء الآمر أخذهما جميعا أو تركهما جميعا.\nالحديث الخامس:\nحديث ابن عمر - ﵄ - أن رسول الله - ﷺ - قال: «الْخَيْلُ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَوْمِ القِيَامَةِ».\nوقد سلف كما قلنا في الجهاد.\nالحديث السادس أيضا وفيه أبو التياح واسمه: يزيد بن حميد، وشيخه فيه: قيس بن حفص بن القعقاع أبو محمد البصري الدارمي مولاهم، من أفراده، وقال: مات سنة تسع وعشرين ومائتين،\n_________\n(^١) في الأصل: الخيل، ولعل المثبت هو الصواب.","vol":"20","page":230},{"text":"أو نحوها، وقال غيره: سنة سبع، وليس في شيوخهم من اسمه قيس سواه، وشيخ قيس خالدُ بن الحارث بن عبيد أبو عثمان الهجيمي البصري، مولده سنة سبع عشرة ومائة، ومات سنة ست وثمانين.\nالحديث السابع:\nحديث أبي هريرة - ﵁ -: \"الخيل لثلاثة رجل\" الحديث. سلف في الجهاد أيضًا (^١).\nالحديث الثامن:\nحديث أَنَسَ بْنَ مَالِكٍ - ﵁ -: صَبَّحَ رَسُولُ اللهِ - ﷺ - خَيْبَرَ بُكْرَةً وَقَدْ خَرَجُوا بِالْمَسَاحِي، فَلَمَّا رَأَوْهُ قَالُوا مُحَمَّدٌ وَالْخَمِيسُ. وَأَحَالُوا إِلَى الحِصْنِ يَسْعَوْنَ، فَرَفَعَ النَّبِيُّ - ﷺ - يَدَيْهِ وَقَالَ: «اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ المُنْذَرِينَ».\nهذا الحديث سلف في الجهاد، في باب التكبير عند الحرب (^٢).\nومعنى (\"خربت\"): ستخرب في توجهنا، هذا وقد وقع ذلك، و(أحالوا): بالحاء المهملة، أقبلوا هاربين إليه، قال أبو عبيد: يقال: أحال الرجل إلى مكان كذا تحول إليه، وقال الخطابي: حلت عن المكان تحولت عنه أيضًا (^٣).\nورواه بعضهم عن أبي ذر بالجيم، وليس بالشيء، إلا أن يكون من أجال الشيء أطاف به، وجال به أيضا وهو بعيد، وعليه اقتصر ابن التين، حيث قال عن أبي الهيثم: يقال أجال الرجل إذا تحول من\n_________\n(^١) سلف برقم (٢٨٦٠)، باب: الخيل لثلاثة.\n(^٢) سلف برقم (٢٩٩١).\n(^٣) \"غريب الحديث\" ١/ ٦٠٥.","vol":"20","page":231},{"text":"شيء إلى شيء، وقال ابن فارس: حال الرجل إلى مكان آخر إذا تحول (^١).\nالحديث التاسع:\nحديث أبي هريرة - ﵁ -: يَا رَسُوَلَ اللهِ، إِنِّي أسمع مِنْكَ حديثًا فَأَنْسَاهُ. الحديث.\nسلف في باب حفظ العلم بالعلم من كتاب العلم، وفيه: ابن أبي فديك، وهو أبو إسماعيل محمد بن إسماعيل بن مسلم بن أبي فديك دينار المدني مولاهم مات سنة مائتين أو سنة تسع وتسعين (^٢)، أو إحدى ومائتين.\nوفيه ابن أبي ذئب، وهو أبو الحارث محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب هشام العامري مات سنة تسع وخمسين ومائة بالكوفة، وكان مولده عام الجحاف سنة ثمانين أو إحدى وثمانين.\nوفيه: من أعلام نبوته إخباره بما يكون.\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٥٨.\n(^٢) يعني: سنة تسع وتسعين بعد المائة، وهو قول ابن سعد في \"الطبقات\" ٤/ ٤٣٧.","vol":"20","page":232},{"text":"٦٢\nكتاب فضائل الصحابة","vol":"20","page":233},{"text":"<span data-type='title' id=toc-2359>[٦٢ - كِتَابُ فَضَائِلُ الصَّحَابَةِ]</span>\n<span data-type='title' id=toc-2360>١ - باب فَضَائِلِ أَصْحَابِ النَّبِيِّ - ﷺ </span>-\nوَمَنْ صَحِبَ النَّبِيَّ - ﷺ - أَوْ رَآهُ مِنَ المُسْلِمِينَ فَهْوَ مِنْ أَصْحَابِهِ.\n\n٣٦٤٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: حَدَّثَنَا أَبُو سَعِيدٍ الخُدْرِيُّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَأْتِي عَلَى النَّاسِ زَمَانٌ فَيَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيَقُولُونَ: فِيكُمْ مَنْ صَاحَبَ رَسُولَ اللهِ - ﷺ -؟ فَيَقُولُونَ: نَعَمْ. فَيُفْتَحُ لَهُمْ. ثُمَّ يَأْتِى عَلَى النَّاسِ زَمَانٌ فَيَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيُقَالُ: هَلْ فِيكُمْ مَنْ صَاحَبَ أَصْحَابَ رَسُولِ اللهِ - ﷺ -؟ فَيَقُولُونَ: نَعَمْ. فَيُفْتَحُ لَهُمْ، ثُمَّ يَأْتِي عَلَى النَّاسِ زَمَانٌ فَيَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيُقَالُ: هَلْ فِيكُمْ مَنْ صَاحَبَ مَنْ صَاحَبَ أَصْحَابَ رَسُولِ اللهِ - ﷺ -؟ فَيَقُولُونَ: نَعَمْ. فَيُفْتَحُ لَهُمْ». [انظر: ٢٨٩٧ - مسلم: ٢٥٣٢ - فتح: ٧/ ٣]\n\n٣٦٥٠ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا النَّضْرُ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ، سَمِعْتُ زَهْدَمَ بْنَ مُضَرِّبٍ، سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «خَيْرُ أُمَّتِي قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ -قَالَ عِمْرَانُ: فَلَا أَدْرِي أَذَكَرَ بَعْدَ قَرْنِهِ قَرْنَيْنِ أَوْ ثَلَاثًا- ثُمَّ إِنَّ بَعْدَكُمْ قَوْمًا يَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ،","vol":"20","page":235},{"text":"وَيَخُونُونَ وَلَا يُؤْتَمَنُونَ، وَيَنْذُرُونَ وَلَا يَفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ». [انظر: ٢٦٥١ - مسلم: ٢٥٣٥ - فتح: ٧/ ٣]\n\n٣٦٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ قَوْمٌ تَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ وَيَمِينُهُ شَهَادَتَهُ». قَالَ إِبْرَاهِيمُ: وَكَانُوا يَضْرِبُونَا عَلَى الشَّهَادَةِ وَالْعَهْدِ وَنَحْنُ صِغَارٌ. [انظر: ٢٦٥٢ - مسلم: ٢٥٣٣ - فتح: ٧/ ٣]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أبي سعيد الخُدْرِيُّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَأْتِي عَلَى النَّاسِ زَمَانٌ فَيَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيَقُولُونَ: فِيكُمْ مَنْ صَاحَبَ رَسُولَ اللهِ - ﷺ -؟ .. الحديث.\nثانيها:\nحديث عِمْرَانَ بْنَ حُصَيْنٍ - ﵄ -: «خَيْرُ أُمَّتِي قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ .. \" الحديث.\nثالثها:\nحديث عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ -: \"خَيْرُ النَّاسِ قَرْنِي\" بمثله. قَالَ إِبْرَاهِيمُ: وَكَانُوا يَضْرِبُونَا عَلَى الشَّهَادَةِ وَالْعَهْدِ وَنَحْنُ صِغَارٌ.\nوالأول سلف في الجهاد، وعلامات النبوة (^١)، والثاني والثالث في: الشهادات.\n_________\n(^١) برقم (٢٨٩٧) كتاب الجهاد، باب من استعان بالضعفاء في الحرب، وبرقم (٣٥٩٤) كتاب المناقب، باب علامات النبوة.","vol":"20","page":236},{"text":"وما ذكره البخاري من أن الصحبة ثبتت بالرؤية من المسلم هو المعروف من طريقة أهل الحديث.\nوفيه قول بأن الذين طالت صحبتهم على طريقة التبع له والأخذ به وهو طريق أهل الأصول وأهل اللغة، فإن ابن الحاجب رجح الأول، وعبر بقوله: من رأى رسول الله - ﷺ - فدخل ابن أم مكتوم الأعمى وغيره.\nوقول ثالث: من أقام معه سنة أو سنتين، وغزا معه غزوة أو غزوتين قاله سعيد بن المسيب، ونقض عليه بجرير بن (عبد الله) (^١) البجلي وشبهه.\nورابع: أنه من أدركه وأسلم وعقل أمور الدين، وصحبه ولو ساعة من نهار، قاله الواقدي نقلا عن أهل العلم.\nوخامس: وهو أوسع من الكل ذهب إليه أبو عمر في آخرين أنه من رآه وأسلم في حياته أو ولد، وإن لم يره ولو كان ذلك قبل وفاته - ﷺ - بساعة لكونه معه في زمن واحد وجمعه وإياه عصر واحد مخصوص (^٢).\nوقال موسى السيلاغى (^٣) أتيت أنس بن مالك - ﵁ -، فقلت: هل بقي أحد من أصحاب رسول الله - ﷺ - غيرك قال: قد بقي ناس من الأعراب، قد رأوه، فأما من صحبه فلا، وفي الترمذي من حديث جابر - ﵁ - مرفوعًا، وقال: حسن: \"لا تمس النار مسلمًا رآني أو رأى من رآني\" (^٤).\n_________\n(^١) في الأصل: (عبد) وأثبتنا اسمه على الصواب.\n(^٢) \"الاستيعاب\" ١/ ١٣٢.\n(^٣) ورد بهامش الأصل: وهي في النسخ التي قرئت على ابن الصلاح: السبلان بفتح السين المهملة، وبالباء الموحدة. والمعروف إنما هو بسكون الياء المثناة من تحت كذا ضبطه ابن السمعاني في \"الأنساب\" على ما قاله شيخنا القرافي.\n(^٤) \"سنن الترمذي\" (٣٨٥٨)، وضعفه الألباني في \"ضعيف الجامع\" (٦٢٧٧).","vol":"20","page":237},{"text":"فائدة:\nأولهم موتًا على إطلاق فيما يقال: أم أيمن مولاة رسول الله - ﷺ - طعنها أبو جهل في قبلها فماتت حكاه الداودي (^١)، وآخرهم موتًا على الإطلاق أبو الطفيل عامر بن واثلة، مات سنة مائة.\nوأما بالإضافة إلى النواحي فقد أوضحتهم في \"المقنع في علوم الحديث\" (^٢).\nفائدة:\nحديث أبي سعيد الخدري - ﵁ - فيه لطيفة وهي: رواية صحابي عن صحابي فإنه حدث جابر بن عبد الله عنه كذا رواه هنا، وفي الموضعين السابقين.\nفائدة:\nالفئام: بكسر الفاء، الجماعة، مهموز، والعامة لا تهمزه.\nوقوله: (\"وَلَا يُسْتَشْهَدُونَ\") يعني: يظهر فيهم الزور.\nوقوله: (\"وَيَخُونُونَ وَلَا يُؤْتَمَنُونَ\"). قيل: يطلبونها ثم يخونون فيها، وقيل: ليسوا ممن يؤتمن، وعلى هذا الأكثر.\nوالسمن إنما يذم ممن استدعاه دون من طبع عليه.\nومعنى (\"تسبق شهادة أحدهم يمينه، ويمينه شهادته\") قال الداودي: يعني: إن لم تسبق شهادته.\n_________\n(^١) في هامش الأصل: هذا الكلام فيه نظر، وذلك لأن أم أيمن ذكر الواقدي أنها أدركت خلافة عثمان وفي مسلم عن الزهري أنها توفيت بعده - ﷺ - بخمسة أشهر، وهو الصواب، وإنما هذِه الصفة التي ذكرها صفة سمية والدة عمار، وهي أول شهيدة في الإسلام، صرح بها غير واحد؛ فاعلمه.\n(^٢) \"المقنع\" ٢/ ٥٠٢ - ٥٠٥.","vol":"20","page":238},{"text":"فائدة أخر: قوله: (\"خَيْرُ النَّاسِ قَرْنِي\") يعني: أصحابي.\n(\"ثم الذين يلونهم\") يعني: التابع بإحسان فاشتقاقه من الأقران، واختلف في مقداره على أقوال سلفت هناك.","vol":"20","page":239},{"text":"<span data-type='title' id=toc-2361>٢ - باب مَنَاقِبِ المُهَاجِرِينَ وَفَضْلِهِمْ</span>\nمِنْهُمْ أَبُو بَكْرٍ عَبْدُ اللهِ بْنُ أَبِي قُحَافَةَ التَّيْمِيُّ - ﵁ -، وَقَوْلِ اللهِ تَعَالَى: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ﴾ [الحشر: ٨] وَقَالَ: ﴿إِلاَّ تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ﴾، إِلَى قَوْلِهِ: ﴿إِنَّ اللَّهَ مَعَنَا﴾ [التوبة: ٤٠]. قَالَتْ عَائِشَةُ وَأَبُو سَعِيدٍ وَابْنُ عَبَّاسٍ - ﵃ -: وَكَانَ أَبُو بَكْرٍ مَعَ النَّبِيِّ - ﷺ - فِي الغَارِ.\n\n٣٦٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: اشْتَرَى أَبُو بَكْرٍ - ﵁ - مِنْ عَازِبٍ رَحْلًا بِثَلَاثَةَ عَشَرَ دِرْهَمًا، فَقَالَ أَبُو بَكْرٍ لِعَازِبٍ: مُرِ البَرَاءَ فَلْيَحْمِلْ إِلَيَّ رَحْلِي. فَقَالَ عَازِبٌ: لَا، حَتَّى تُحَدِّثَنَا كَيْفَ صَنَعْتَ أَنْتَ وَرَسُولُ اللهِ - ﷺ - حِينَ خَرَجْتُمَا مِنْ مَكَّةَ وَالْمُشْرِكُونَ يَطْلُبُونَكُمْ؟ قَالَ: ارْتَحَلْنَا مِنْ مَكَّةَ، فَأَحْيَيْنَا -أَوْ سَرَيْنَا- لَيْلَتَنَا وَيَوْمَنَا حَتَّى أَظْهَرْنَا وَقَامَ قَائِمُ الظَّهِيرَةِ، فَرَمَيْتُ بِبَصَرِي هَلْ أَرَى مِنْ ظِلٍّ فَآوِيَ إِلَيْهِ، فَإِذَا صَخْرَةٌ أَتَيْتُهَا فَنَظَرْتُ بَقِيَّةَ ظِلٍّ لَهَا فَسَوَّيْتُهُ، ثُمَّ فَرَشْتُ لِلنَّبِيِّ - ﷺ - فِيهِ، ثُمَّ قُلْتُ لَهُ اضْطَجِعْ يَا نَبِيَّ اللهِ. فَاضْطَجَعَ النَّبِيُّ - ﷺ -، ثُمَّ انْطَلَقْتُ أَنْظُرُ مَا حَوْلِي، هَلْ أَرَى مِنَ الطَّلَبِ أَحَدًا فَإِذَا أَنَا بِرَاعِي غَنَمٍ يَسُوقُ غَنَمَهُ إِلَى الصَّخْرَةِ يُرِيدُ مِنْهَا الذِي أَرَدْنَا، فَسَأَلْتُهُ فَقُلْتُ لَهُ: لِمَنْ أَنْتَ يَا غُلَامُ؟ قَالَ: لِرَجُلٍ مِنْ قُرَيْشٍ سَمَّاهُ فَعَرَفْتُهُ. فَقُلْتُ: هَلْ فِي غَنَمِكَ مِنْ لَبَنٍ؟ قَالَ: نَعَمْ. قُلْتُ: فَهَلْ أَنْتَ حَالِبٌ لَبَنًا؟ قَالَ: نَعَمْ. فَأَمَرْتُهُ، فَاعْتَقَلَ شَاةً مِنْ غَنَمِهِ، ثُمَّ أَمَرْتُهُ أَنْ يَنْفُضَ ضَرْعَهَا مِنَ الغُبَارِ، ثُمَّ أَمَرْتُهُ أَنْ يَنْفُضَ كَفَّيْهِ -فَقَالَ هَكَذَا ضَرَبَ إِحْدَى كَفَّيْهِ بِالأُخْرَى- فَحَلَبَ لِي كُثْبَةً مِنْ لَبَنٍ، وَقَدْ جَعَلْتُ لِرَسُولِ اللهِ - ﷺ - إِدَاوَةً عَلَى فَمِهَا خِرْقَةٌ، فَصَبَبْتُ عَلَى اللَّبَنِ حَتَّى بَرَدَ أَسْفَلُهُ، فَانْطَلَقْتُ بِهِ إِلَى النَّبِيِّ - ﷺ - فَوَافَقْتُهُ قَدِ اسْتَيْقَظَ، فَقُلْتُ: اشْرَبْ يَا رَسُولَ اللهِ. فَشَرِبَ حَتَّى رَضِيتُ ثُمَّ قُلْتُ: قَدْ آنَ الرَّحِيلُ يَا رَسُولَ اللهِ. قَالَ: «بَلَى». فَارْتَحَلْنَا وَالْقَوْمُ يَطْلُبُونَا، فَلَمْ يُدْرِكْنَا أَحَدٌ مِنْهُمْ غَيْرُ سُرَاقَةَ بْنِ مَالِكِ بْنِ","vol":"20","page":240},{"text":"جُعْشُمٍ عَلَى فَرَسٍ لَهُ، فَقُلْتُ: هَذَا الطَّلَبُ قَدْ لَحِقَنَا يَا رَسُولَ اللهِ. فَقَالَ: «لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا». [انظر: ٢٤٣٩ - مسلم: ٢٠٠٩ (سيأتي بعد رقم: ٣٠١٤) - فتح: ٧/ ٨]\n\n٣٦٥٣ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا هَمَّامٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنْ أَبِي بَكْرٍ - ﵁ - قَالَ: قُلْتُ لِلنَّبِيِّ - ﷺ - وَأَنَا فِي الغَارِ: لَوْ أَنَّ أَحَدَهُمْ نَظَرَ تَحْتَ قَدَمَيْهِ لأَبْصَرَنَا. فَقَالَ: «مَا ظَنُّكَ يَا أَبَا بَكْرٍ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا». [٣٩٢٢، ٤٦٦٣ - مسلم: ٢٣٨١ - فتح: ٧/ ٨]\nثم ذكر حديث إِسْرَائِيلُ -هو: ابن يونس بنْ أَبِي إِسْحَاقَ عمرو بن عبد الله أخو عيسى- عَنْ أَبِي إِسْحَاقَ هو الهمداني عمرو بن عبد الله السبيعي- عَنِ البَرَاءِ قَالَ: اشْتَرَى أَبُو بَكْرٍ - ﵁ - مِنْ عَازِبٍ رَحْلًا بِثَلَاثَةَ عَشَرَ دِرْهَمًا، فَقَالَ أَبُو بَكْرٍ لِعَازِبٍ: مُرِ البَرَاءَ فَلْيَحْمِلْ إِلَيَّ رَحْلِي. فَقَالَ عَازِبٌ: لَا، حَتَّى تُحَدِّثَنَا كَيْفَ صَنَعْتَ أَنْتَ وَرَسُولُ اللهِ - ﷺ - حِينَ خَرَجْتُمَا مِنْ مَكَّةَ .. وفي آخره: فَلَمْ يُدْرِكْنَا أَحَدٌ مِنْهُمْ غَيْرُ سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ عَلَى فَرَسٍ لَهُ، فَقُلْتُ: هَذَا الطَّلَبُ قَدْ لَحِقَنَا. فَقَالَ: «لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا».\nوقد سلف قريبًا.\nوحديث أنس عَنْ أَبِي بَكْرٍ - ﵁ - قَالَ: قُلْتُ لرسول الله - ﷺ - وَأَنَا فِي الغَارِ: لَوْ أَنَّ أَحَدَهُمْ نَظَرَ (إلى) (^١) تَحْتَ قَدَمَيْهِ لأَبْصَرَنَا. فَقَالَ: «مَا ظَنُّكَ يَا أَبَا بَكْرٍ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا؟!».\nو(عازب) هو بن الحارث، والد البراء. قال الواقدي: لم يسمع له ذكر في المغازي.\n_________\n(^١) كذا في الأصل: والحديث بدونها في اليونينية ٥/ ٤، وليس عليها أي تعليق.","vol":"20","page":241},{"text":"الشرح:\nأبو بكر الصديق، اسمه: عبد الله بن أبي قحافة عثمان بن عامر بن عمرو ابن كعب بن سعد بن تيم بن مرة القرشي التيمي، يلتقي مع رسول الله - ﷺ - في مرة، ولقبه: عتيق، وكان اسمه في الجاهلية، عبد الكعبة، قالت له أمه:\nيا رب عبد الكعبَهْ … اسمع به يا ربَّهْ\nفَهْوَ بِصَخْرٍ أشبَهْ\nوسمي في الإسلام عبد الله، سمي الصديق لتصديقه برسولِ الله - ﷺ -.\nذكر ابن سعد أنه - ﷺ - لما أسري به قال لجبريل: إن قومي لا يصدقوني، فقال له جبريل: يصدقك أبو بكر وهو الصديق، وقال علي - ﵁ -: سماه الله على لسان نبيه صديقًا، وكان يسمى أيضًا: الأواه، فيما قاله إبراهيم النخعي، ولقب: بعتيق لعتاقة وجهه بجماله؛ أو لأنه ليس في نسبه ما يعاب به؛ أو لأنه عتيق من النار، أو لأنه قديم في الخير، وكان له أخوان مُعتَق ومُعتِق، قالته عائشة فيما حكاه الزمخشري في \"ربيعه\"، وقال أبو طلحة: سمي عتيقًا؛ لأن أمه كان لا يعيش لها ولد، فلما ولدته استقبلت به البيت، ثم قالت: اللهم هذا عتيقك من الموت فهبه لي قال ابن المعلى: وكانت أمه إذا نقزته، قالت:\nعتيق يا عتيق … ذو المنظر الأنيق\nرشفت منه ريق … كالزرنب العتيق\nوفي \"وشاح ابن دريد\" (^١) كان يلقب ذا الخلال لعباءة كان يخلها على صدره، قال السهيلي: وكان يلقب أمير الشاكرين، فهذِه خمسة له.\n_________\n(^١) قال الشيخ عبد السلام هارون -﵀- في مقدمته على \"الاشتقاق\" لابن دريد ص ٤١: ذكره النديم وياقوت وابن خلكان والسيوطي، قال ياقوت: على حد المحبر لابن حبيب، وقال ابن خلكان: صغير مفيد. =","vol":"20","page":242},{"text":"أمه: أم الخير سلمى بنت صخر بن عامر بن كعب بن سعد بن تيم، وعند ابن سعد كما قال: وذكر ابن إسحاق: أن أباه كان يسمى عتيقا، ولم ينقل هذا غيره، وكان أبوه يلقب شارب الذهب لكثرة نفقاته.\nوهو خليفة رسول الله - ﷺ -، وادعى ابن خالويه في كتاب: \"ليس\" أنه خالفته لا خليفته؛ لأن المخالفة الذي يكون بعد الرئيس الأول قالوا له: يا خليفة رسول الله - ﷺ - قال: إني لست خليفته، ولكن خالفته، كنت بعده، أي: بقيت بعده، واستخلفت فلانا جعلته خليفتي، وقد سلف الرد عليه.\nالحديثان فيهما منقبة ظاهرة للصديق في قوله: (\"لا تحزن إن الله معنا\") وقوله: (\"مَا ظَنُّكَ يَا أَبَا بَكْرٍ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا\").\nوقول عازب: (لا حتى تحدثنا). استدل به -كما قاله الخطابي- بعض العلماء على جواز ما يأخذه شيوخ السوء من المحدثين على الحديث، وذلك أن عازبًا لم يحمل رحله إلى بيته حتى حدثه الصديق بقصِّ مخرجه مع رسول الله - ﷺ - إلى المدينة ولم يكن هذا من الصديق، ولا من عازب على مذهب هؤلاء، فإن هؤلاء القوم إنما اتخذوا الحديث بضاعة يبيعونها، ويأخذون عليها أجرًا، فهو كشرط معلوم لهم في أن لا يتحدثوا إلا بِجُعل.\nوكان مما التمسه الصديق من حمل الرحل من باب المعروف والعادة المعروفة في فعل الشيء الذي له ثقل أو عظم حجم أن يحمله تلامذة\n_________\n= وفي معهد المخطوطات بجامعة الدول العربية [بالقاهرة] ورقتان في الميكروفيلم رقم (١٨٩٥) في مجموعة الإسكوريال، باسم الوشاح لابن دريد .. ثم ذكر أول الورقتين.","vol":"20","page":243},{"text":"التجار وخدمهم إلا رحل المبتاع، ومن المعروف أيضًا في ذلك أنهم (^١) يسألون عن ذلك أجرًا، وكل ذلك يجري مجرى العرف الدائر بينهم، والمستحسن في عاداتهم إلا أن عازبًا لحرصه على معرفة القصة في مخرجه مع رسول الله - ﷺ -، واستفادته علمها تعجل الفائدة، وقدَّم المسألة فيها، ولو لم يكن هناك الحمل المذكور؛ لكان الصديق لا يمنعه الفائدة من علم القصة فهل يسمح شيوخ السوء مما عندهم من الأحاديث إذا لم يرشوا، والقدوة في هذا قوله تعالى: ﴿اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ (٢١)﴾ [يس: ٢١]، وقوله: ﴿لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا إِنْ أَجْرِيَ إِلَّا عَلَى اللهِ﴾ [هود: ٢٩]، وشبه ذلك من الآي، ولقوله: ﴿وَإِذْ أَخَذَ الله مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ﴾ [آل عمران: ١٨٧]. وقوله - ﷺ -: \"من سئل عن علم فكتمه ألجم بلجام من نار\" (^٢)، ثم هو عامة مذهب السلف، والمرضيين من الخلف (^٣).\nقوله: (حَتَّى أَظْهَرْنَا) كذا عند أبي ذر بالألف، وأسقطها غيره، والصواب الأول أي صرنا في وقت الظهر، وقيل: إذا ساروا في وقت الظهر.\nوقوله: (قُلْتُ لرسول الله - ﷺ - وَأَنَا فِي الغَارِ: لَوْ أَنَّ أَحَدَهُمْ نَظَرَ تَحْتَ قَدَمَيْهِ لأَبْصَرَنَا) أي: لو جلس وقرب وجهه من الأرض عند قدميه لأبصرنا، وفي رواية: أن رجلا كشف عن فرجه، وجلس يبول، فقال أبو بكر: رآنا يا نبي الله، فقال - ﷺ -: \"لو رآنا لم يكشف عن فرجه\" (^٤).\n_________\n(^١) في هامش الأصل: لعله سقط: لا. اهـ.\n(^٢) رواه أبو داود (٣٦٥٨)، والترمذي (٢٦٤٩)، وابن ماجه (٢٦١)، وأحمد ٢/ ٢٦٣.\n(^٣) \"أعلام الحديث\" ٣/ ١٦٠٨ - ١٦١٠.\n(^٤) عزاها ابن حجر في \"الفتح\" ٧/ ١١ \"سير الواقدي\".","vol":"20","page":244},{"text":"فصل:\nوقيل في قوله: ﴿فَأَنْزَلَ الله سَكِينَتَهُ عَلَيْهِ﴾ [التوبة: ٤٠]: أي: على الصديق، وأما الشارع فلا زالت عليه.","vol":"20","page":245},{"text":"<span data-type='title' id=toc-2362>٣ - باب قَوْلِ النَّبِيِّ - ﷺ -: «سُدُّوا الأَبْوَابَ إِلاَّ بَابَ أَبِى بَكْرٍ»</span>\nقَالَهُ ابْنُ عَبَّاسٍ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٤٦٧]\n\n٣٦٥٤ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا فُلَيْحٌ قَالَ: حَدَّثَنِي سَالِمٌ أَبُو النَّضْرِ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - قَالَ: خَطَبَ رَسُولُ اللهِ - ﷺ - النَّاسَ وَقَالَ: «إِنَّ اللهَ خَيَّرَ عَبْدًا بَيْنَ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ ذَلِكَ العَبْدُ مَا عِنْدَ اللهِ». قَالَ: فَبَكَى أَبُو بَكْرٍ، فَعَجِبْنَا لِبُكَائِهِ أَنْ يُخْبِرَ رَسُولُ اللهِ - ﷺ - عَنْ عَبْدٍ خُيِّرَ. فَكَانَ رَسُولُ اللهِ - ﷺ - هُوَ الْمُخَيَّرُ وَكَانَ أَبُو بَكْرٍ أَعْلَمَنَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مِنْ أَمَنِّ النَّاسِ عَلَيَّ فِي صُحْبَتِهِ وَمَالِهِ أَبَا بَكْرٍ، وَلَوْ كُنْتُ مُتَّخِذًا خَلِيلًا غَيْرَ رَبِّي لَاتَّخَذْتُ أَبَا بَكْرٍ، وَلَكِنْ أُخُوَّةُ الإِسْلَامِ وَمَوَدَّتُهُ، لَا يَبْقَيَنَّ فِي المَسْجِدِ بَابٌ إِلاَّ سُدَّ، إِلاَّ بَابَ أَبِي بَكْرٍ». [انظر: ٤٦٦ - مسلم: ٢٣٨٢ - فتح: ٧/ ١٢]\nهذا الحديث سلف مسندًا في أبواب المساجد من كتاب الصلاة.\nثم ذكر حديث أَبِي سَعِيدٍ - ﵁ - قَالَ: خَطَبَ رَسُولُ اللهِ - ﷺ - النَّاسَ وَقَالَ: «إِنَّ اللهَ خَيَّرَ عَبْدًا بَيْنَ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ ذَلِكَ العَبْدُ مَا عِنْدَ اللهِ». قَالَ: فَبَكَى أَبُو بَكْرٍ، فَعَجِبْنَا لِبُكَائِهِ أَنْ يُخْبِرَ رَسُولُ اللهِ - ﷺ - عَنْ عَبْدٍ خُيِّرَ. فَكَانَ هُوَ الْمُخَيَّرُ وَكَانَ أَبُو بَكْرٍ أَعْلَمَنَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مِنْ أَمَنِّ النَّاسِ عَلَيَّ فِي صُحْبَتِهِ وَمَالِهِ أَبَا بَكْرٍ، وَلَوْ كُنْتُ مُتَّخِذًا خَلِيلًا غَيْرَ رَبِّي لَاتَّخَذْتُ أَبَا بَكْرٍ، وَلَكِنْ أُخُوَّةُ الإِسْلَامِ وَمَوَدَّتُهُ، لَا يَبْقَيَنَّ فِي المَسْجِدِ بَابٌ إِلاَّ سُدَّ، إِلاَّ بَابَ أَبِي بَكْرٍ».\nالشرح:\nحديث أبي سعيد - ﵁ - سلف هناك، وفيه: فضل ظاهر للصديق، وإنما له الخلافة حيث لم يُبق إلا بابه.","vol":"20","page":246},{"text":"ومعنا: (\"أمنَّ\") أسحَّ بماله، ولم يُرِد به الامتنان؛ لأن المنة تفسد الصنيعة، ولا منة لأحد على رسول الله - ﷺ -، قال الداودي: من أمن يعني: بما يجب فيه المن لو كان من غير رسول الله - ﷺ -، وإنما المن لله ولرسوله.\nوقوله: (\"لَوْ كُنْتُ مُتَّخِذًا خَلِيلًا\") فمنع أن يتخذ خليلا من الناس، وأبو ذر وأبو هريرة - ﵄ -، وغير واحد يقولون: (أخبرني خليلي) وجاز لهم ذلك، ولا يقول أحد: أنا خليله، وإبراهيم خليل الرحمن، ولا يقال إن الله خليله، هذا قول الداودي.\nوالمعنى: لو كنت أخص أحدًا بشيء مِنَ الدين لخصصت به أبا بكر، ففيه رد على الشيعة القائلين أنه خص عليًّا من الدين والقرآن ما لم يخص أحدًا، وذكر قوم أن المانع من اتخاذه خليلا هو أن هذا الحديث نهى عنه وقال فيه: \"وصاحبكم خليل الله\" يريد نفسه، وإن كان خليل لم يحدد غيره، قال ابن التين: وما تقدم أولى وأبين في الحجة قال: وقوله: (\"ولكن أُخُوَّةُ الإِسْلَامِ\")، هذا هو الصحيح في هذا الحرف، وحذف الألف لا وجه له في كلام العرب، والوجه بالألف كما ذكره البخاري.\nوقد اختلف في تفسير الخلة واشتقاقها على أقوال، واختار غير واحد أن الخليل: المختص، وقال بعضهم: إنه من لا يتسع قلبه لسواه، وهو معنى قوله: \"لو كنت متخذًا خليلا .. \" الحديث.\nواختلفوا أيضًا أيهما أرفع درجة الخلة أو المحبة، جعلهما بعضهم سواء، وبعضهم قال: درجة الخلة أرفع درجة؛ لقوله - ﷺ -: \"لَوْ كُنْتُ مُتَّخِذًا خَلِيلًا غَيْرَ رَبِّي\" فلم يتخذه، وقد أطلق المحبة لفاطمة وابنيها وأسامة وغيرهم، وأكثرهم عكس، وكلاهما حاصل لنبينا - ﷺ -.","vol":"20","page":247},{"text":"<span data-type='title' id=toc-2363>٤ - باب فَضْلِ أَبِي بَكْرٍ بَعْدَ النَّبِيِّ - ﷺ </span>-\n٣٦٥٥ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كُنَّا نُخَيِّرُ بَيْنَ النَّاسِ فِي زَمَنِ النَّبِيِّ - ﷺ -، فَنُخَيِّرُ أَبَا بَكْرٍ، ثُمَّ عُمَرَ بْنَ الخَطَّابِ، ثُمَّ عُثْمَانَ بْنَ عَفَّانَ - ﵃ -. [٣٦٩٨ - فتح: ٧/ ١٦]\nذكر فيه حديث نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كُنَّا نُخَيِّرُ بَيْنَ النَّاسِ فِي زَمَنِ النَّبِيِّ - ﷺ -، نخير أَبَا بَكْرٍ، ثُمَّ عُمَرَ، ثُمَّ عُثْمَانَ.\nورواه البخاري وأبو داود والترمذي بلفظ: كنا في زمن رسول الله - ﷺ - لا نعدل بأبي بكر أحدا، ثم عمر، ثم عثمان (^١)، وفي لفظ للترمذي: كنا نقول ورسول الله - ﷺ - حي أبو بكر وعمر وعثمان، حديث صحيح غريب (^٢)، ورواه الطبراني بلفظ: كنا نقول -ورسول الله حي-: أفضل هذِه الأمة أبو بكر وعمر وعثمان، يسمع ذلك رسول الله - ﷺ - ولا ينكره، وهو قال لمذهب الجمهور في تقديم عثمان على علي، نعم ترجم بعده:\n_________\n(^١) يأتي قريبا برقم (٣٦٩٨) باب مناقب عثمان - ﵁ -.\nوأبو داود (٢٦٢٧، ٢٦٢٨)، والترمذي (٣٧٠٧).\n(^٢) الترمذي (٣٧٠٧).","vol":"20","page":248},{"text":"<span data-type='title' id=toc-2364>٥ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَوْ كُنْتُ مُتَّخِذًا خَلِيلًا»</span>\nقَالَهُ أَبُو سَعِيدٍ - ﵁ -. [انظر: ٤٦٦]\n\n٣٦٥٦ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «وَلَوْ كُنْتُ مُتَّخِذًا مِنْ أُمَّتِي خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ، وَلَكِنْ أَخِي وَصَاحِبِي». [انظر: ٤٦٧ - فتح: ٧/ ١٧]\n\n٣٦٥٧ - حَدَّثَنَا مُعَلَّى وَمُوسَى قَالَا: حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، وَقَالَ: «لَوْ كُنْتُ مُتَّخِذًا خَلِيلًا لَاتَّخَذْتُهُ خَلِيلًا، وَلَكِنْ أُخُوَّةُ الإِسْلَامِ أَفْضَلُ». [انظر: ٤٦٧ - فتح: ٧/ ١٧]\nحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، عَنْ أَيُّوبَ مِثْلَهُ.\n\n٣٦٥٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، أَخْبَرَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ قَالَ: كَتَبَ أَهْلُ الْكُوفَةِ إِلَى ابْنِ الزُّبَيْرِ فِي الْجَدِّ، فَقَالَ: أَمَّا الذِي قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ كُنْتُ مُتَّخِذًا مِنْ هَذِهِ الأُمَّةِ خَلِيلًا لَاتَّخَذْتُهُ». أَنْزَلَهُ أَبًا. يَعْنِي: أَبَا بَكْرٍ. [فتح: ٧/ ١٧]\nوقد أسلفه واضحًا.\nثم ساق حديث عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «وَلَوْ كُنْتُ مُتَّخِذًا مِنْ أُمَّتِي خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ، وَلَكِنْ أَخِي وَصَاحِبِي». وفي لفظ: «لَوْ كُنْتُ مُتَّخِذًا خَلِيلًا لَاتَّخَذْتُهُ خَلِيلًا، وَلَكِنْ أُخُوَّةُ الإِسْلَامِ أَفْضَلُ».\nوحديث عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ قَالَ: كَتَبَ أَهْلُ الْكُوفَةِ إِلَى ابْنِ الزُّبَيْرِ فِي الجَدِّ، فَقَالَ: أَمَّا الذِي قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ كُنْتُ مُتَّخِذًا مِنْ هَذِهِ الأُمَّةِ خَلِيلًا لَاتَّخَذْتُهُ». أراه أَبًا. يَعْنِي: أَبَا بَكْرٍ.","vol":"20","page":249},{"text":"الشرح:\nقام الإجماع من أهل السنة والجماعة على أن الصديق أفضل الصحابة، ثم عمر وفي \"مسند البزار\" أنه - ﷺ - قال لعلي: \"أبو بكر وعمر سيدا [كهول] أهل الجنة من الأولين والآخرين إلا النبيين والمرسلين\" (^١)، وأخرجه الترمذي من حديث أنس أنه - ﷺ - قال لأبي بكر وعمر \"هذان سيدا كهول أهل الجنة .. \" إلى آخره، ثم قال: حسن (^٢).\nواختُلف في عثمان وعلي فالأشهر عثمان، وقيل: علي، وقيل: لا تفضيل بينهما ذكره مالك في \"المدونة\" (^٣).\nوبعد علي بقية العشرة، ثم أهل بدر من المهاجرين، ثم من الأنصار، ومن جميع على قدر الهجرة والسابقة والتفضلة وأغرب من قال: العباس أفضل الأمة، وكأنهم قاسوه على الميراث. وحديث ابن عمر في الباب صريح فيما قررناه، فإنه أضاف إلا زمن رسول الله - ﷺ -، وهم الصحابة فكيف يحمد بعدهم فيه، ويقال: إنها مسألة اجتهادية وأنه لا اعتراض على رجحه. قال النخعي: لو رأيت الصحابة يتوضئون إلى الكوعين، توضأت كذلك، وأنا أقرؤها إلى المرافق، وذلك أنهم لا يتهمون؛ لأنهم أحرص خلق الله على اتباع نبيه، ولا يظن أحد بهم ذلك إلا ذو ريبة من دينه، وهم أعلم بما\n_________\n(^١) \"مسند البزار\" ٣/ ٦٧ (٨٣١)، من طريق الشعبى، عن الحارث الأعور، عنه، به. وقد اختلف في إسناد هذا الحديث، عن علي، كما نبه عليه الدارقطني في \"علله\" ٣/ ١٤٢ (٣٢٣)؛ وصححه الألباني في \"الصحيحة\" (٨٢٤).\n(^٢) \"سنن الترمذي\" (٣٦٦٤). وفي نسختنا المطبوعة (حسن غريب).\n(^٣) \"المدونة الكبرى\" ٤/ ٥٠٩.","vol":"20","page":250},{"text":"خصهم به الشارع، وقد روي من حديث أنس: لما كان - ﷺ - في البستان أنه بشر الصديق، ثم عمر، ثم عثمان بالخلافة والجنة (^١).\nقال أبو سعيد الهروي في العوالي الصحاح: قيل: تفرد به عبد الصمد بن عبد الرحمن، وكلهم ثقات، وروي من حديث عمران مرفوعًا: \"من رأى أبا بكر في المنام فقد رآه، فإن الشيطان لا يتمثل به\" (^٢) وهو غريب من حديث أيوب تفرد به ابن أبي يمان عبيد الله بن عمرو، وله خصائص أخر نحو الثلاثين، ذكرتها في كتابي \"العدة في معرفة رجال العمدة\"، فراجعها منه، وكذا ذكرت فيه خصائص باقي الأربعة.\nقوله: (\"ولكن أُخُوَّةُ الإِسْلَامِ أَفْضَلُ\"). قال الداودي: لا أراه محفوظا، فإن يكن محفوظا فمعناه أخوة الإسلام دون مخاللة أفضل من المخاللة أخوة الإسلام، وإن يكن قوله: \"لو كنت متخذا غير ربي\" لم يجز أن يقول: أخوة الإسلام أفضل، وليس يقتضي هذا بأخبار الآحاد.\nفصل:\nوقوله: (أنزل أبو بكر الجد أبا) أي: بمنزلته يريد أنه يرث وحده دون الإخوة كالأب وهو مذهب أبي حنيفة (..) (^٣).\n_________\n(^١) رواه أحمد في \"فضائل الصحاح\" ١/ ٤٩٦ (٦٢٨)، بإسناد فيه إبهام الراوي عن أنس.\n(^٢) رواه الخطيب في \"تاريخ بغداد\" ٨/ ٣٣٣.\n(^٣) في الأصل سطر لم يتبين لنا قراءته، وفي \"عمدة القاري\" ١٣/ ٢٤٧: وعند الشافعي، ومالك أنه يقاسم الأخوة ما لم ينقصه ذلك عن الثلث، وهو قول زيد.","vol":"20","page":251},{"text":"فصل:\nقول البخاري إثر قول ابن عباس (حدثنا معلى، وموسى) هو ابن أسد، وموسى هو ابن إسماعيل التبوذكي، وعند أبي ذر عن المستملي وحده: التنوخي بدل، التبوذكي، وهو خطأ.\nفصل:\nروى مسلم من حديث ابن مسعود (^١) مثل حديث أبي سعيد الذي أورده البخاري، ومن حديث جندب أيضا قال: وقبل موته بخمس (^٢). ولابن الزبير بيوم، وأخرجه ابن مسدي في \"فضائل أبي بكر\" من حديث أنس، وفي آخره: \"سدوا كل خوخة في القبلة إلا خوخة أبي بكر\".\n_________\n(^١) مسلم (٢٣٨٣) كتاب \"فضائل الصحابة\" باب من فضائل أبي بكر الصديق - ﵁ -.\n(^٢) مسلم (٥٣٢) كتاب المساجد، باب النهي عن بناء المساجد على القبور ..","vol":"20","page":252},{"text":"<span data-type='title' id=toc-2365>باب فِي سابقة أبي بكر وفضله</span>\n٣٦٥٩ - حَدَّثَنَا الحُمَيْدِيُّ وَمُحَمَّدُ بْنُ عَبْدِ اللهِ قَالَا: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ قَالَ: أَتَتِ امْرَأَةٌ النَّبِيَّ - ﷺ - فَأَمَرَهَا أَنْ تَرْجِعَ إِلَيْهِ. قَالَتْ: أَرَأَيْتَ إِنْ جِئْتُ وَلَمْ أَجِدْكَ؟ كَأَنَّهَا تَقُولُ: المَوْتَ. قَالَ - ﵇ -: «إِنْ لَمْ تَجِدِينِي فَأْتِى أَبَا بَكْرٍ». [٧٢٢٠، ٧٣٦٠ - مسلم: ٢٣٨٦ - فتح: ٧/ ١٧]\n\n٣٦٦٠ - حَدَّثَنِي أَحْمَدُ بْنُ أَبِي الطَّيِّبِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُجَالِدٍ، حَدَّثَنَا بَيَانُ بْنُ بِشْرٍ، عَنْ وَبَرَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ هَمَّامٍ قَالَ: سَمِعْتُ عَمَّارًا يَقُولُ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - وَمَا مَعَهُ إِلاَّ خَمْسَةُ أَعْبُدٍ وَامْرَأَتَانِ وَأَبُو بَكْرٍ. [٣٨٥٧ - فتح: ٧/ ١٨]\n\n٣٦٦١ - حَدَّثَنِي هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا صَدَقَةُ بْنُ خَالِدٍ، حَدَّثَنَا زَيْدُ بْنُ وَاقِدٍ، عَنْ بُسْرِ بْنِ عُبَيْدِ اللهِ، عَنْ عَائِذِ اللهِ أَبِي إِدْرِيسَ، عَنْ أَبِي الدَّرْدَاءِ - ﵁ - قَالَ: كُنْتُ جَالِسًا عِنْدَ النَّبِيِّ - ﷺ - إِذْ أَقْبَلَ أَبُو بَكْرٍ آخِذًا بِطَرَفِ ثَوْبِهِ حَتَّى أَبْدَى عَنْ رُكْبَتِهِ، فَقَالَ النَّبِيُّ - ﷺ -: «أَمَّا صَاحِبُكُمْ فَقَدْ غَامَرَ». فَسَلَّمَ، وَقَالَ: إِنِّي كَانَ بَيْنِي وَبَيْنَ ابْنِ الخَطَّابِ شَيْءٌ، فَأَسْرَعْتُ إِلَيْهِ ثُمَّ نَدِمْتُ، فَسَأَلْتُهُ أَنْ يَغْفِرَ لِي، فَأَبَى عَلَيَّ، فَأَقْبَلْتُ إِلَيْكَ، فَقَالَ: «يَغْفِرُ الله لَكَ يَا أَبَا بَكْرٍ». ثَلَاثًا، ثُمَّ إِنَّ عُمَرَ نَدِمَ، فَأَتَى مَنْزِلَ أَبِي بَكْرٍ فَسَأَلَ: أَثَمَّ أَبُو بَكْرٍ؟ فَقَالُوا: لَا. فَأَتَى إِلَى النَّبِيِّ - ﷺ -، فَسَلَّمَ، فَجَعَلَ وَجْهُ النَّبِيِّ - ﷺ - يَتَمَعَّرُ حَتَّى أَشْفَقَ أَبُو بَكْرٍ، فَجَثَا عَلَى رُكْبَتَيْهِ فَقَالَ: يَا رَسُولَ اللهِ، وَاللهِ أَنَا كُنْتُ أَظْلَمَ مَرَّتَيْنِ. فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ اللهَ بَعَثَنِي إِلَيْكُمْ فَقُلْتُمْ: كَذَبْتَ. وَقَالَ أَبُو بَكْرٍ: صَدَقَ. وَوَاسَانِي بِنَفْسِهِ وَمَالِهِ، فَهَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي؟». مَرَّتَيْنِ فَمَا أُوذِيَ بَعْدَهَا. [٤٦٤٠ - فتح: ٧/ ١٦]\n\n٣٦٦٢ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ المُخْتَارِ قَالَ: خَالِدٌ الحَذَّاءُ حَدَّثَنَا، عَنْ أَبِي عُثْمَانَ قَالَ: حَدَّثَنِي عَمْرُو بْنُ الْعَاصِ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - بَعَثَهُ عَلَى جَيْشِ ذَاتِ السَّلَاسِلِ، فَأَتَيْتُهُ فَقُلْتُ: أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ؟ قَالَ: «عَائِشَةُ». فَقُلْتُ: مِنَ الرِّجَالِ؟ فَقَالَ: «أَبُوهَا». قُلْتُ: ثُمَّ مَنْ؟ قَالَ: «ثُمَّ عُمَرُ بْنُ الخَطَّابِ». فَعَدَّ رِجَالًا. [٤٣٥٨ - مسلم: ٢٣٨٤ - فتح: ٧/ ١٨]","vol":"20","page":253},{"text":"٣٦٦٣ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَمَا رَاعٍ فِي غَنَمِهِ عَدَا عَلَيْهِ الذِّئْبُ، فَأَخَذَ مِنْهَا شَاةً، فَطَلَبَهُ الرَّاعِي، فَالْتَفَتَ إِلَيْهِ الذِّئْبُ فَقَالَ: مَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لَيْسَ لَهَا رَاعٍ غَيْرِي؟ وَبَيْنَا رَجُلٌ يَسُوقُ بَقَرَةً قَدْ حَمَلَ عَلَيْهَا، فَالْتَفَتَتْ إِلَيْهِ فَكَلَّمَتْهُ فَقَالَتْ: إِنِّي لَمْ أُخْلَقْ لِهَذَا، وَلَكِنِّي خُلِقْتُ لِلْحَرْثِ». قَالَ النَّاسُ: سُبْحَانَ اللهِ. قَالَ النَّبِيُّ - ﷺ -: «فَإِنِّي أُومِنُ بِذَلِكَ وَأَبُو بَكْرٍ وَعُمَرُ بْنُ الخَطَّابِ - ﵄ -». [٢٣٢٤ - مسلم: ٢٣٨٨ - فتح: ٧/ ١٨]\n\n٣٦٦٤ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي ابْنُ المُسَيَّبِ، سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي عَلَى قَلِيبٍ عَلَيْهَا دَلْوٌ، فَنَزَعْتُ مِنْهَا مَا شَاءَ الله، ثُمَّ أَخَذَهَا ابْنُ أَبِي قُحَافَةَ، فَنَزَعَ بِهَا ذَنُوبًا -أَوْ ذَنُوبَيْنِ- وَفِي نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ ضَعْفَهُ، ثُمَّ اسْتَحَالَتْ غَرْبًا، فَأَخَذَهَا ابْنُ الخَطَّابِ، فَلَمْ أَرَ عَبْقَرِيًّا مِنَ النَّاسِ يَنْزِعُ نَزْعَ عُمَرَ، حَتَّى ضَرَبَ النَّاسُ بِعَطَنٍ». [٧٠٢١، ٧٠٢٢، ٧٤٧٥ - مسلم: ٢٣٩٢ - فتح: ٧/ ١٨]\n\n٣٦٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ لَمْ يَنْظُرِ الله إِلَيْهِ يَوْمَ القِيَامَةِ». فَقَالَ أَبُو بَكْرٍ: إِنَّ أَحَدَ شِقَّيْ ثَوْبِي يَسْتَرْخِي إِلاَّ أَنْ أَتَعَاهَدَ ذَلِكَ مِنْهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّكَ لَسْتَ تَصْنَعُ ذَلِكَ خُيَلَاءَ» قَالَ مُوسَى: فَقُلْتُ لِسَالِمٍ: أَذَكَرَ عَبْدُ اللهِ: مَنْ جَرَّ إِزَارَهُ؟ قَالَ لَمْ أَسْمَعْهُ ذَكَرَ إِلاَّ ثَوْبَهُ. [٥٧٨٣، ٥٧٨٤، ٥٧٩١، ٦٠٦٢ - مسلم: ٢٠٨٥ - ٤٤) - فتح: ٧/ ١٩]\n\n٣٦٦٦ - حَدَّثَنَا أَبُو اليَمَانِ، حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّ أَبَا هُرَيْرَةَ، قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَنْ أَنْفَقَ زَوْجَيْنِ مِنْ شَيءٍ مِنَ الأَشْيَاءِ فِي سَبِيلِ اللهِ دُعِيَ مِنْ أَبْوَابِ -يَعْنِي الجَنَّةَ-: يَا عَبْدَ اللهِ هَذَا خَيْرٌ، فَمَنْ كَانَ مِنْ أَهْلِ الصَّلَاةِ دُعِيَ مِنْ بَابِ الصَّلَاةِ، وَمَنْ","vol":"20","page":254},{"text":"كَانَ مِنْ أَهْلِ الْجِهَادِ دُعِيَ مِنْ بَابِ الجِهَادِ، وَمَنْ كَانَ مِنْ أَهْلِ الصَّدَقَةِ دُعِيَ مِنْ بَابِ الصَّدَقَةِ، وَمَنْ كَانَ مِنْ أَهْلِ الصِّيَامِ دُعِيَ مِنْ بَابِ الصِّيَامِ، وَبَابِ الرَّيَّانِ». فَقَالَ أَبُو بَكْرٍ: مَا عَلَى هَذَا الذِي يُدْعَى مِنْ تِلْكَ الأَبْوَابِ مِنْ ضَرُورَةٍ؟ وَقَالَ: هَلْ يُدْعَى مِنْهَا كُلِّهَا أَحَدٌ يَا رَسُولَ اللهِ؟ قَالَ: «نَعَمْ، وَأَرْجُو أَنْ تَكُونَ مِنْهُمْ يَا أَبَا بَكْرٍ». [انظر: ١٨٩٧ - مسلم: ١٠٢٧ - فتح: ٧/ ١٩]\n\n٣٦٦٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - أَنَّ رَسُولَ اللهِ - ﷺ - مَاتَ وَأَبُو بَكْرٍ بِالسُّنْحِ -قَالَ إِسْمَاعِيلُ: يَعْنِي بِالْعَالِيَةِ - فَقَامَ عُمَرُ يَقُولُ: وَاللهِ مَا مَاتَ رَسُولُ اللهِ - ﷺ -. قَالَتْ: وَقَالَ عُمَرُ: وَاللهِ مَا كَانَ يَقَعُ فِي نَفْسِي إِلاَّ ذَاكَ، وَلَيَبْعَثَنَّهُ الله فَلَيَقْطَعَنَّ أَيْدِىَ رِجَالٍ وَأَرْجُلَهُمْ. فَجَاءَ أَبُو بَكْرٍ فَكَشَفَ عَنْ رَسُولِ اللهِ - ﷺ - فَقَبَّلَهُ قَالَ: بِأَبِي أَنْتَ وَأُمِّي طِبْتَ حَيًّا وَمَيِّتًا، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُذِيقُكَ الله الْمَوْتَتَيْنِ أَبَدًا. ثُمَّ خَرَجَ فَقَالَ: أَيُّهَا الْحَالِفُ، عَلَى رِسْلِكَ. فَلَمَّا تَكَلَّمَ أَبُو بَكْرٍ جَلَسَ عُمَرُ. [انظر: ١٢٤١ - فتح: ٧/ ١٩]\n\n٣٦٦٨ - فَحَمِدَ اللهَ أَبُو بَكْرٍ وَأَثْنَى عَلَيْهِ وَقَالَ: أَلَا مَنْ كَانَ يَعْبُدُ مُحَمَّدًا - ﷺ - فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللهَ فَإِنَّ اللهَ حَيٌّ لَا يَمُوتُ. وَقَالَ: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ [الزمر: ٣٠] وَقَالَ: ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ (١٤٤)﴾ [آل عمران: ١٤٤] قَالَ: فَنَشَجَ النَّاسُ يَبْكُونَ. قَالَ: وَاجْتَمَعَتِ الأَنْصَارُ إِلَى سَعْدِ بْنِ عُبَادَةَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَقَالُوا: مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ، فَذَهَبَ إِلَيْهِمْ أَبُو بَكْرٍ وَعُمَرُ بْنُ الخَطَّابِ وَأَبُو عُبَيْدَةَ بْنُ الجَرَّاحِ، فَذَهَبَ عُمَرُ يَتَكَلَّمُ فَأَسْكَتَهُ أَبُو بَكْرٍ، وَكَانَ عُمَرُ يَقُولُ: وَاللهِ مَا أَرَدْتُ بِذَلِكَ إِلاَّ أَنِّي قَدْ هَيَّأْتُ كَلَامًا قَدْ أَعْجَبَنِي خَشِيتُ أَنْ لَا يَبْلُغَهُ أَبُو بَكْرٍ، ثُمَّ تَكَلَّمَ أَبُو بَكْرٍ -فَتَكَلَّمَ أَبْلَغَ النَّاسِ- فَقَالَ فِي كَلَامِهِ: نَحْنُ الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ. فَقَالَ حُبَابُ بْنُ المُنْذِرِ: لَا وَاللهِ لَا نَفْعَلُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ. فَقَالَ أَبُو بَكْرٍ: لَا، وَلَكِنَّا الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ، هُمْ أَوْسَطُ الْعَرَبِ","vol":"20","page":255},{"text":"دَارًا، وَأَعْرَبُهُمْ أَحْسَابًا، فَبَايِعُوا عُمَرَ أَوْ أَبَا عُبَيْدَةَ. فَقَالَ عُمَرُ: بَلْ نُبَايِعُكَ أَنْتَ، فَأَنْتَ سَيِّدُنَا وَخَيْرُنَا وَأَحَبُّنَا إِلَى رَسُولِ اللهِ - ﷺ -. فَأَخَذَ عُمَرُ بِيَدِهِ فَبَايَعَهُ، وَبَايَعَهُ النَّاسُ، فَقَالَ قَائِلٌ: قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ. فَقَالَ عُمَرُ: قَتَلَهُ الله. [انظر: ١٢٤٢ - فتح: ٧/ ١٩]\n\n٣٦٦٩ - وَقَالَ عَبْدُ اللهِ بْنُ سَالِمٍ: عَنِ الزُّبَيْدِيِّ، قَالَ عَبْدُ الرَّحْمَنِ بْنُ القَاسِمِ: أَخْبَرَنِي القَاسِمُ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: شَخَصَ بَصَرُ النَّبِيِّ - ﷺ - ثُمَّ قَالَ: «فِي الرَّفِيقِ الأَعْلَى». ثَلَاثًا، وَقَصَّ الحَدِيثَ، قَالَتْ: فَمَا كَانَتْ مِنْ خُطْبَتِهِمَا مِنْ خُطْبَةٍ إِلاَّ نَفَعَ الله بِهَا، لَقَدْ خَوَّفَ عُمَرُ النَّاسَ وَإِنَّ فِيهِمْ لَنِفَاقًا، فَرَدَّهُمُ الله بِذَلِكَ. [انظر: ١٢٤١ - فتح: ٧/ ٢٠]\n\n٣٦٧٠ - ثُمَّ لَقَدْ بَصَّرَ أَبُو بَكْرٍ النَّاسَ الهُدَى، وَعَرَّفَهُمُ الْحَقَّ الذِي عَلَيْهِمْ، وَخَرَجُوا بِهِ يَتْلُونَ: ﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ﴾ إِلَى ﴿الشَّاكِرِينَ﴾ [آل عمران: ١٤٤]. [انظر: ١٢٤٢ - فتح: ٧/ ٢٠]\n\n٣٦٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا جَامِعُ بْنُ أَبِي رَاشِدٍ، حَدَّثَنَا أَبُو يَعْلَى، عَنْ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ قَالَ: قُلْتُ لأَبِي: أَيُّ النَّاسِ خَيْرٌ بَعْدَ رَسُولِ اللهِ - ﷺ -؟ قَالَ: أَبُو بَكْرٍ. قُلْتُ: ثُمَّ مَنْ؟ قَالَ: ثُمَّ عُمَرُ. وَخَشِيتُ أَنْ يَقُولَ عُثْمَانُ، قُلْتُ: ثُمَّ أَنْتَ؟ قَالَ: مَا أَنَا إِلاَّ رَجُلٌ مِنَ الْمُسْلِمِينَ. [فتح: ٧/ ٢٠]\n\n٣٦٧٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي بَعْضِ أَسْفَارِهِ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ -أَوْ بِذَاتِ الجَيْشِ- انْقَطَعَ عِقْدٌ لِي، فَأَقَامَ رَسُولُ اللهِ - ﷺ - عَلَى التِمَاسِهِ، وَأَقَامَ النَّاسُ مَعَهُ، وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ، فَأَتَى النَّاسُ أَبَا بَكْرٍ، فَقَالُوا: أَلَا تَرَى مَا صَنَعَتْ عَائِشَةُ؟ أَقَامَتْ بِرَسُولِ اللهِ - ﷺ - وَبِالنَّاسِ مَعَهُ، وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ، فَجَاءَ أَبُو بَكْرٍ وَرَسُولُ اللهِ - ﷺ - وَاضِعٌ رَأْسَهُ عَلَى فَخِذِي قَدْ نَامَ، فَقَالَ: حَبَسْتِ رَسُولَ اللهِ - ﷺ - وَالنَّاسَ، وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ قَالَتْ: فَعَاتَبَنِي، وَقَالَ مَا شَاءَ الله أَنْ يَقُولَ، وَجَعَلَ يَطْعُنُنِي بِيَدِهِ فِي خَاصِرَتِي، فَلَا يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلاَّ مَكَانُ رَسُولِ اللهِ - ﷺ - عَلَى فَخِذِي، فَنَامَ رَسُولُ اللهِ - ﷺ -","vol":"20","page":256},{"text":"حَتَّى أَصْبَحَ عَلَى غَيْرِ مَاءٍ، فَأَنْزَلَ الله آيَةَ التَّيَمُّمِ، فَتَيَمَّمُوا، فَقَالَ أُسَيْدُ بْنُ الحُضَيْرِ: مَا هِيَ بِأَوَّلِ بَرَكَتِكُمْ يَا آلَ أَبِي بَكْرٍ. فَقَالَتْ عَائِشَةُ: فَبَعَثْنَا البَعِيرَ الذِي كُنْتُ عَلَيْهِ، فَوَجَدْنَا العِقْدَ تَحْتَهُ. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح: ٧/ ٢٠]\n\n٣٦٧٣ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ قَالَ: سَمِعْتُ ذَكْوَانَ يُحَدِّثُ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا تَسُبُّوا أَصْحَابِي، فَلَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ». [مسلم: ٢٥٤١ - فتح: ٧/ ٢١]\nتَابَعَهُ جَرِيرٌ، وَعَبْدُ اللهِ بْنُ دَاوُدَ، وَأَبُو مُعَاوِيَةَ، وَمُحَاضِرٌ، عَنِ الأَعْمَشِ.\n\n٣٦٧٤ - حَدَّثَنَا مُحَمَّدُ بْنُ مِسْكِينٍ أَبُو الحَسَنِ، حَدَّثَنَا يَحْيَى بْنُ حَسَّانَ، حَدَّثَنَا سُلَيْمَانُ، عَنْ شَرِيكِ بْنِ أَبِي نَمِرٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ قَالَ: أَخْبَرَنِي أَبُو مُوسَى الأَشْعَرِيُّ أَنَّهُ تَوَضَّأَ فِي بَيْتِهِ ثُمَّ خَرَجَ، فَقُلْتُ: لأَلْزَمَنَّ رَسُولَ اللهِ - ﷺ - وَلأَكُونَنَّ مَعَهُ يَوْمِي هَذَا. قَالَ: فَجَاءَ المَسْجِدَ، فَسَأَلَ عَنِ النَّبِيِّ - ﷺ -، فَقَالُوا: خَرَجَ وَوَجَّهَ هَا هُنَا، فَخَرَجْتُ عَلَى إِثْرِهِ أَسْأَلُ عَنْهُ، حَتَّى دَخَلَ بِئْرَ أَرِيسٍ، فَجَلَسْتُ عِنْدَ الْبَابِ -وَبَابُهَا مِنْ جَرِيدٍ- حَتَّى قَضَى رَسُولُ اللهِ - ﷺ - حَاجَتَهُ، فَتَوَضَّأَ فَقُمْتُ إِلَيْهِ، فَإِذَا هُوَ جَالِسٌ عَلَى بِئْرِ أَرِيسٍ، وَتَوَسَّطَ قُفَّهَا، وَكَشَفَ عَنْ سَاقَيْهِ وَدَلاَّهُمَا فِي الْبِئْرِ، فَسَلَّمْتُ عَلَيْهِ ثُمَّ انْصَرَفْتُ، فَجَلَسْتُ عِنْدَ الْبَابِ، فَقُلْتُ: لأَكُونَنَّ بَوَّابَ رَسُولِ اللهِ - ﷺ - اليَوْمَ. فَجَاءَ أَبُو بَكْرٍ فَدَفَعَ الْبَابَ. فَقُلْتُ: مَنْ هَذَا؟ فَقَالَ: أَبُو بَكْرٍ. فَقُلْتُ: عَلَى رِسْلِكَ. ثُمَّ ذَهَبْتُ فَقُلْتُ: يَا رَسُولَ اللهِ، هَذَا أَبُو بَكْرٍ يَسْتَأْذِنُ. فَقَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ». فَأَقْبَلْتُ حَتَّى قُلْتُ لأَبِي بَكْرٍ: ادْخُلْ، وَرَسُولُ اللهِ - ﷺ - يُبَشِّرُكَ بِالْجَنَّةِ. فَدَخَلَ أَبُو بَكْرٍ فَجَلَسَ عَنْ يَمِينِ رَسُولِ اللهِ - ﷺ - مَعَهُ فِي القُفِّ، وَدَلَّى رِجْلَيْهِ فِي البِئْرِ، كَمَا صَنَعَ النَّبِيُّ - ﷺ -، وَكَشَفَ عَنْ سَاقَيْهِ، ثُمَّ رَجَعْتُ فَجَلَسْتُ وَقَدْ تَرَكْتُ أَخِي يَتَوَضَّأُ وَيَلْحَقُنِي، فَقُلْتُ: إِنْ يُرِدِ الله بِفُلَانٍ خَيْرًا -يُرِيدُ أَخَاهُ- يَأْتِ بِهِ. فَإِذَا إِنْسَانٌ يُحَرِّكُ البَابَ. فَقُلْتُ: مَنْ هَذَا؟ فَقَالَ: عُمَرُ بْنُ الخَطَّابِ. فَقُلْتُ: عَلَى رِسْلِكَ. ثُمَّ جِئْتُ إِلَى رَسُولِ اللهِ - ﷺ - فَسَلَّمْتُ عَلَيْهِ، فَقُلْتُ: هَذَا عُمَرُ بْنُ الخَطَّابِ يَسْتَأْذِنُ. فَقَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ». فَجِئْتُ فَقُلْتُ: ادْخُلْ وَبَشَّرَكَ رَسُولُ اللهِ - ﷺ - بِالْجَنَّةِ. فَدَخَلَ فَجَلَسَ","vol":"20","page":257},{"text":"مَعَ رَسُولِ اللهِ - ﷺ - فِي القُفِّ عَنْ يَسَارِهِ، وَدَلَّى رِجْلَيْهِ فِي الْبِئْرِ، ثُمَّ رَجَعْتُ فَجَلَسْتُ، فَقُلْتُ إِنْ يُرِدِ الله بِفُلَانٍ خَيْرًا يَأْتِ بِهِ. فَجَاءَ إِنْسَانٌ يُحَرِّكُ الْبَابَ، فَقُلْتُ: مَنْ هَذَا؟ فَقَالَ: عُثْمَانُ بْنُ عَفَّانَ. فَقُلْتُ: عَلَى رِسْلِكَ. فَجِئْتُ إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرْتُهُ، فَقَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ عَلَى بَلْوَى تُصِيبُهُ» فَجِئْتُهُ فَقُلْتُ لَهُ: ادْخُلْ وَبَشَّرَكَ رَسُولُ اللهِ - ﷺ - بِالْجَنَّةِ عَلَى بَلْوَى تُصِيبُكَ. فَدَخَلَ فَوَجَدَ الْقُفَّ قَدْ مُلِئَ، فَجَلَسَ وُجَاهَهُ مِنَ الشِّقِّ الآخَرِ. قَالَ شَرِيكٌ: قَالَ سَعِيدُ بْنُ المُسَيَّبِ: فَأَوَّلْتُهَا: قُبُورَهُمْ. [٣٦٩٣، ٣٦٩٥، ٦٢١٦، ٧٠٩٧، ٧٢٦٢ - مسلم: ٢٤٠٣ - فتح: ٧/ ٢١]\n\n٣٦٧٥ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، أَنَّ أَنَسَ بْنَ مَالِكٍ - ﵁ - حَدَّثَهُمْ أَنَّ النَّبِيَّ - ﷺ - صَعِدَ أُحُدًا وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ، فَرَجَفَ بِهِمْ، فَقَالَ: «اثْبُتْ أُحُدُ فَإِنَّمَا عَلَيْكَ نَبِيٌّ وَصِدِّيقٌ وَشَهِيدَانِ». [٣٦٨٦، ٣٦٩٧ - فتح: ٧/ ٢٢]\n\n٣٦٧٦ - حَدَّثَنِي أَحْمَدُ بْنُ سَعِيدٍ أَبُو عَبْدِ اللهِ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا صَخْرٌ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَمَا أَنَا عَلَى بِئْرٍ أَنْزِعُ مِنْهَا جَاءَنِي أَبُو بَكْرٍ وَعُمَرُ، فَأَخَذَ أَبُو بَكْرٍ الدَّلْوَ، فَنَزَعَ ذَنُوبًا أَوْ ذَنُوبَيْنِ وَفِي نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ، ثُمَّ أَخَذَهَا ابْنُ الخَطَّابِ مِنْ يَدِ أَبِي بَكْرٍ، فَاسْتَحَالَتْ فِي يَدِهِ غَرْبًا، فَلَمْ أَرَ عَبْقَرِيًّا مِنَ النَّاسِ يَفْرِي فَرِيَّهُ، فَنَزَعَ حَتَّى ضَرَبَ النَّاسُ بِعَطَنٍ». قَالَ وَهْبٌ: العَطَنُ: مَبْرَكُ الإِبِلِ، يَقُولُ حَتَّى رَوِيَتِ الإِبِلُ فَأَنَاخَتْ. [انظر: ٣٦٣٤ - مسلم: ٢٣٩٣ - فتح: ٧/ ٢٢]\n\n٣٦٧٧ - حَدَّثَنِي الوَلِيدُ بْنُ صَالِحٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا عُمَرُ بْنُ سَعِيدِ بْنِ أَبِي الْحُسَيْنِ المَكِّيُّ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: إِنِّي لَوَاقِفٌ فِي قَوْمٍ، فَدَعَوُا اللهَ لِعُمَرَ بْنِ الخَطَّابِ وَقَدْ وُضِعَ عَلَى سَرِيرِهِ، إِذَا رَجُلٌ مِنْ خَلْفِي قَدْ وَضَعَ مِرْفَقَهُ عَلَى مَنْكِبِي، يَقُولُ: رَحِمَكَ الله، إِنْ كُنْتُ لأَرْجُو أَنْ يَجْعَلَكَ الله مَعَ صَاحِبَيْكَ، لأَنِّى كَثِيرًا مِمَّا كُنْتُ أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُنْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَفَعَلْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَانْطَلَقْتُ وَأَبُو بَكْرٍ وَعُمَرُ. فَإِنْ كُنْتُ لأَرْجُو","vol":"20","page":258},{"text":"أَنْ يَجْعَلَكَ الله مَعَهُمَا. فَالْتَفَتُّ فَإِذَا هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ. [٢٦٨٥ - مسلم: ٢٣٨٩ - فتح: ٧/ ٢٢]\n\n٣٦٧٨ - حَدَّثَنِي مُحَمَّدُ بْنُ يَزِيدَ الكُوفِيُّ، حَدَّثَنَا الوَلِيدُ، عَنِ الأَوْزَاعِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ: سَأَلْتُ عَبْدَ اللهِ بْنَ عَمْرٍو عَنْ أَشَدِّ مَا صَنَعَ الْمُشْرِكُونَ بِرَسُولِ اللهِ - ﷺ - قَالَ: رَأَيْتُ عُقْبَةَ بْنَ أَبِي مُعَيْطٍ جَاءَ إِلَى النَّبِيِّ - ﷺ - وَهُوَ يُصَلِّي، فَوَضَعَ رِدَاءَهُ فِي عُنُقِهِ، فَخَنَقَهُ بِهِ خَنْقًا شَدِيدًا، فَجَاءَ أَبُو بَكْرٍ حَتَّى دَفَعَهُ عَنْهُ، فَقَالَ: ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ﴾ [غافر: ٢٨] [٣٨٥٦، ٤٨١٥ - مسلم: ٢٣٨٦ - فتح: ٧/ ٢٢]\nذكر فيه سبعة عشر حديثا:\nأحدها:\nحديث جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ قَالَ: أَتَتِ امْرَأَةٌ النَّبِيَّ - ﷺ - فَأَمَرَهَا أَنْ تَرْجِعَ إِلَيْهِ. قَالَتْ: أَرَأَيْتَ إِنْ جِئْتُ وَلَمْ أَجِدْكَ؟ كَأَنَّهَا تَقُولُ: المَوْتَ. قَالَ - ﵇ -: «إِنْ لَمْ تَجِدِينِي فَأْتِى أَبَا بَكْرٍ».\nوهو كالصريح فِي استخلافه بعد ولا شك فِي إيمانه، وهو راد لقول الشيعة أنه نص على علي، وقول الرافضة أنه نص على العباس فيما حكاه الباقلاني فِي كتابه \"فضائل الأئمة\".\nالحديث الثاني:\nحديث سمعت عمار بن ياسر: رَأَيْتُ رَسُولَ اللهِ - ﷺ - وَمَا مَعَهُ إِلاَّ خَمْسَةُ أَعْبُدٍ وَامْرَأَتَانِ وَأَبُو بَكْرٍ.\nيريد -والله أعلم- عمار نفسه وزيد بن حارثة وبلالًا وعامر بن فهيرة وشقران، والمرأتان خديجة وأم الفضل لبابة الكبرى، بنت الحارث الهلالية، زوج العباس.\nوفيه دلالة على قدم إسلام الصديق، وسيأتي، والأكثر على أنه أول","vol":"20","page":259},{"text":"من آمن من الرجال، قال حسان بن ثابت:\nإذا تذكرت شجوا من أخي ثقة … فاذكر أخاك أبا بكر بما فعلا\nالثاني التالي المحمود شيمته … وأول الناس من قد صدق الرسلا (^١)\nوالذي قاله عمار هو الذي حفظ، وقد قال سعد: أقمت سبعا وأنا ثلث الإسلام، (…) (^٢) من يصدقون من أسلم يعني: من الرجال ولا يتأتى ذلك في حديث عمار هذا.\nالحديث الثالث:\nحديث أَبِي الدَّرْدَاءِ - ﵁ - قَالَ: كُنْتُ جَالِسًا عِنْدَ النَّبِيِّ - ﷺ - إِذْ أَقْبَلَ أَبُو بَكْرٍ آخِذًا بِطَرَفِ ثَوْبِهِ حَتَّى أَبْدَى عَنْ رُكْبَتِهِ، فَقَالَ - ﵇ -: «أَمَّا صَاحِبُكُمْ فَقَدْ غَامَرَ ..». الحديث أخرجه من حديث زيد بن واقد، عن بسر بن عبيد الله، عن عائذ الله أبي إدريس الخولاني عنه، وليس له عنده غيره وهو حديث عزيز.\nو(\"غامَر\") بغين معجمة، وبعد الميم راء أي: خاصم غيره، ودخل في غمرة الخصومة، وهي معظمها كغمر الماء وغمر الحرب ونحوهما، والغامر الذي يرمي بنفسه في الأمور والحروب، وقيل: هو من الغمر وهو الحقد أي: حاقد غمرة، وقيل: من المعاجلة أي: تنازع، وقد غاضب، أي: فاعل من الغمر فرجع إلى الذي قبله.\nوقوله: (فَجَعَلَ وَجْهُ النَّبِيِّ - ﷺ - يَتَمَعَّرُ) أي: يتغير من الضمير، وأصله من قولهم: أمعر المكان إذا جدب، يريد أنه قد ذهب نضارته ورونقه، فصار كالمكان الأمعر.\n_________\n(^١) \"ديوانه\" ص ١٧٩ (دار الكتب العلمية ١٤٠٦/ ١٩٨٦).\n(^٢) كلام غير واضح بالأصل.","vol":"20","page":260},{"text":"وفيه: أن الرجل لا يقاوم من هو أفضل منه، ومدح المرء في وجهه إذا أمن عليه الاغترار.\nوفيه: أن المرء لا يكاد يعفو عند الغضب، وأن الصالح إذا كانت منه هفوة يذكر لقوله تعالى: ﴿إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا﴾ [الأعراف: ٢٠١] الآية.\nوفيه: سؤال الاستغفار والتحلل من الظلم، وفي بعض الحديث أن عمر - ﵁ - قال: كنت أدارئ منه بعض الحد (^١).\nوفي حديث آخر بعض الحدة، وفي حديث آخر: \"الحدَّةُ تعتري خيار أمتي\".\nوفيه: منقبة ظاهرة للصديق في قوله: \"إِنَّ اللهَ بَعَثَنِي إِلَيْكُمْ، فَقُلْتُمْ: كَذَبْتَ. وَقَالَ أَبُو بَكْرٍ: صَدَقت. وَوَاسَانِي بِنَفْسِهِ وَمَالِهِ، فَهَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي؟ \" مرتين. فما أوذي بعدها.\nالحديث الرابع:\nحديث عَمْرُو بْنُ الْعَاصِ - ﵁ - أَنه - ﵇ - بَعَثَهُ عَلَى جَيْشِ ذَاتِ السَّلَاسِلِ، فَأَتَيْتُهُ فَقُلْتُ: أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ؟ قَالَ: «عَائِشَةُ». فَقُلْتُ: مِنَ الرِّجَالِ؟ فَقَالَ: «أَبُوهَا». قُلْتُ: ثُمَّ مَنْ؟ قَالَ: «ثُمَّ عُمَرُ بْنُ الخَطَّابِ». فَعَدَّ رِجَالًا.\nهذا الحديث يأتي في المغازي (^٢) إن شاء الله.\n_________\n(^١) (الجد): كتبت بالجيم (أعني تحتها نقطة) ثم وضع علامة الإهمال وهي (ح) صغيرة، وكتب فوق الكلمة لفظَ (معا) فقد تكون إشارة إلى اللفظتين معا (الجد والحد) بالجيم والحاء المهملة، والله أعلم.\n(^٢) برقم (٤٣٥٨) باب: غزوة ذات السادس، وهي غزوة لخم وجذام.","vol":"20","page":261},{"text":"قال في غير هذِه الرواية: حدثت النبي - ﷺ - حتى ظننت أني أحب الناس إليه، فسألته فذكره.\nوغزوة ذات السلاسل بفتح السين الأول، واقتصر صاحب \"النهاية\" على ضمها (^١)، وكانت سنة سبع كما صححه ابن أبي خالد في \"تاريخه\".\nوقال ابن سعد والحاكم: سنة ثمان في جمادى الآخرة بعد إسلامه بسنة (^٢).\nوهي من قضاعة، وكتب عمرو إلى رسول الله - ﷺ - يستمده، فأمده بنفر من المهاجرين والأنصار منهم أبو بكر وعمر، وأميرهم أبو عبيدة.\nوذكر ابن إسحاق أن أم العاصي بن وائل كانت من بلي، فبعثه - ﷺ - على العرب يستنفر الإسلام لذلك حتى إذا كان بماء بأرض جذام (^٣).\nوعند يونس، عن ابن شهاب قال: هي مشارف الشام إلى بلي وسعد الله، ومن يليهم من قضاعة، وكندة وبلقين، وصحنان كفار العرب، ويقال لها: بدر الأخيرة.\nقال ابن سعد: وهي وراء وادي القرى بينها وبين المدينة عشرة أيام، بلغ رسول الله - ﷺ - أن جمعًا قد تجمعوا يريدون أن يدنوا إلى أطراف رسول الله - ﷺ - فعقد له لواء أبيض وجعل معه راية سوداء، وبعثه في ثلاثمائة من سراة المهاجرين والأنصار، وأمره أن يستعين بمن مر به من بلي وعذرة وبلقين، فلما قرب من القوم بلغه جمعهم، فأرسل\n_________\n(^١) \"النهاية في غريب الحديث\" ٢/ ٣٨٩.\n(^٢) \"الطبقات الكبرى\" ٢/ ١٣١.\n(^٣) ساق الخبرَ ابن عساكر في \"تاريخ دمشق\" ٢/ ٢٣، وابنُ الأثير في \"أسد الغابة\" ١/ ٨٥٦؛ كلاهما بإسنادهما إلى ابن إسحاق.","vol":"20","page":262},{"text":"رافع بن مكيث الجهني إلى رسول الله - ﷺ - يستمده فبعث أبا عبيدة في مائتين (^١).\nوفي بعض الحديث أن عمرًا نهى الناس ليلة أن يوقدوا النار، فأرسل أبو بكر إليه عمر، فقال: سله لم يمنع الناس أن يوقدوا النار، وهم في شدة البرد؟ وسله متى يرتحل؟ فذكر ذلك له عمر فقال: ما كان أخرجني إلا الاصطلاء، وإن سمعت رغاء الإبل فشأنك فأخبر عمر أبا بكر فغضب أبو بكر وذهب إليه يسير، فلما سمعه عمرو توارى منه، فلما أصبح قال له: يا أبا بكر، ألستُ أميرك؟ قال: أرسلت إليك لتخبره فلم تفعل. قال: أما مَنْع الناس النار؛ فلئلا يكون علينا من المشركين عين، فيعلموا كيف نحن، وخشيت إن ذكرت متى الرحيل أن يسبق الخبر.\nولما صالحهم عظيم مصر أول مرة شرط عليهم أن يطعم عسكره ثلاثة أيام، فأمر أصحابه أن يلتحفوا بالأكسية على القمص، وأن يملئوا أكفهم بالثريد وينثروه نثرًا، وكانوا فقهوا إليهم في غير ذلك الرأي وقال لهم: إذا سألوكم فقولوا: إنا نحن أهل الحرب، وأولئك أهل الرأي، وهم لا يستحبون طعامكم، فلما بلغوا سأل عمرو الطاغيةَ: ما الذي أنفق عليهم في ذلك اليوم، فذكر مالا وزاد في القول ليتجمل في ذلك، ويستكثر، فقال له: اجعل اليومين الباقيين مالا فإن أصحابي لم يرضوا طعامك.\nالحديث الخامس:\nحديث أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَمَا رَاعٍ\n_________\n(^١) \"الطبقات الكبرى\" ١/ ١٣١.","vol":"20","page":263},{"text":"في غَنَمِهِ عدا عليه الذئب .. \" الحديث سلف في المزارعة (^١).\nوفيه: أن الله لا يأخذ أحدًا بذنب أحد إلا بعد قيام الحجة عليه بالرسل والأنبياء والآيات، وبالعلماء عند انقطاع الوحي.\nوقوله: \"فَإِنِّي أُومِنُ بِذَلِكَ وَأَبُو بَكْرٍ وَعُمَرُ\" يعني: أنهم أول من يؤمن به إذ جاءهم الرسول من غير أن يتعجبوا كما تعجب غيرهم.\nالحديث السادس:\nحديث ابْنُ المُسَيَّبِ، سَمِعَ أَبَا هُرَيْرَةَ - ﵁ -: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي عَلَى قَلِيبٍ .. \" الحديث سلف قريبًا قبل باب قول الله تعالى: ﴿يَعْرِفُونَهُ﴾ من حديث ابن عمر - ﵄ - ثم قال: وقال همام عن أبي هريرة - ﵁ - عن النبي - ﷺ -: \"فنزع أبو بكر ذَنُوبين\" (^٢).\nوالقليب: البئر قبل أن تطوى يذكر ويؤنث، قاله الجوهري (^٣)، وقال أبو عبيد: هي البئر العادية القديمة، قال القزاز: فإذا طويت فهي الطَّوِيُّ، وجمع القليب: أَقْلِبَة، والكثرة: قُلُب، وفي \"المجمل\": القليب مذكر فإذا طويت فهي الطَّوِيُّ (^٤).\nوالذَّنُوب: الدَّلْوُ العَظمية، ولا يقال لها: ذَنُوب إلا وفيها ماء كما قاله ابن عزيز، وقال الجوهري: هي الدلو المملوءة، قال: عن ابن السكيت أو قريب من الملء، فإن لم يكن فيها ماء، فلا يسمى ذنوبًا (^٥)، وقيدها أبو عبد الملك، فإنها الدلو الكبيرة.\n_________\n(^١) برقم (٢٣٢٤) باب: استعمال البقر للحراثة.\n(^٢) سلف برقم (٣٦٣٤) كتاب المناقب، باب علامات النبوة.\n(^٣) \"الصحاح\" ١/ ٢٠٦، مادة: (قلب).\n(^٤) \"المجمل\" ٢/ ٧٣٠، مادة: (قلب).\n(^٥) \"الصحاح\" ١/ ١٢٨ - ١٢٩، مادة: (ذنب).","vol":"20","page":264},{"text":"والغَرْب: كل شيء رفيع، وكذا ابن فارس قال: إنها الدلو العظمية (^١).\nالحديث السابع:\nحديث ابن عُمَرَ - ﵄ -: «مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ لَمْ يَنْظُرِ الله إِلَيْهِ يَوْمَ القِيَامَةِ». فَقَالَ أَبُو بَكْرٍ: إِنَّ أَحَدَ شِقَّيْ ثَوْبِي يَسْتَرْخِي إِلاَّ أَنْ أَتَعَاهَدَ ذَلِكَ مِنْهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّكَ لَسْتَ تَصْنَعُ ذَلِكَ خُيَلَاءَ»\nفيه: منقبة ظاهرة للصديق بشهادة الشارع له بذلك.\nالحديث الثامن:\nحديث أبي هُرَيْرَةَ - ﵁ -: \"مَنْ أَنْفَقَ زَوْجَيْنِ مِنْ شَيءٍ مِنَ الأَشْيَاءِ فِي سَبِيلِ اللهِ .. \".\nالحديث سلف، وقوله (\"في شيء من الأشياء\")، يعني: فرسين أو بعيرين، أو دينارين.\nالحديث التاسع:\nحديث عَائِشَةَ - ﵂ - أَنه - ﷺ - مَاتَ وَأَبُو بَكْرٍ بِالسُّنْحِ .. قال إِسْمَاعِيلُ: يعني: بالعالية. الحديث بطوله.\nالسُّنُح: بضم أوله وثانيه، وقد تسكن النون كما قال الحازمي، وكذا كان يقولها بالإسكان كما حكاه عياض، منازل بني الحارث بالعوالي من الخزرج من عوالي المدينة. قال البكري: بينه وبين منزل النبي - ﷺ - ميل، وبه ولد عبد الله بن الزبير كان الصديق نازلا هناك ومعه أسماء ابنته، سكنه لما تزوج ابنة خارجة الأنصاري (^٢).\n_________\n(^١) \"المجمل\" ١/ ٣٦١، مادة: (ذنب).\n(^٢) \"معجم ما استعجم\" ٣/ ٧٦٠.","vol":"20","page":265},{"text":"وقوله: (لَا يُذِيقُكَ المَوْتَتَيْنِ أَبَدًا)، أي: ليس عليك بعد هذِه الموتة كرب مقبورًا، ولا عند نَشْرِكَ، ولا في الموقف ولا في أحوال يوم القيامة كلها.\nوقوله: (\"عَلَى رِسْلِكَ\") هو بكسر الراء، أي: على هينتك.\nوقوله: ﴿قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ﴾ أي: ماتوا وهو ولا بد ميت.\nوقوله: ﴿أَفَإِنْ مَاتَ أَوْ قُتِلَ﴾ الآية، لما صرخ الشيطان يوم أحد: إن محمدًا مات، فكاد يزيغ قلوب فريق، فعاتبهم الله في ذلك، وحذرهم أن ينقلبوا على أعقابهم عند موته.\nوقوله: (فنشج الناس يبكون)، قال الخطابي: النشيج: بكاء معه صوت (^١). وقيل: ترجيع كما يردد الصبي بكاءه في صدره.\nوقال ابن فارس: نشج الباكي: غص بالبكاء في حلقه من غير انتحاب (^٢).\nقال: والنحيب: بكاء مع صوت بِإِعْوَال (^٣). وكذا قال الجوهري: نَشَجَ الباكي يَنْشِج نَشْجًا إذا غَصَّ بالبكاء في حلقه من غير انتحاب (^٤).\nوقوله: (فقالوا -يعني: الأنصار-: منا أمير ومنكم أمير) إنما قالوا على عادة العرب أن لا يسود القبيلة إلا رجل منهم، ولم يعلموا حينئذ أن حكم الإسلام بخلاف ذلك، فلما سمعوا أنه - ﷺ - قال: \"الخلافة في قريش\" (^٥) أذعنوا لذلك فبايعوا الصديق.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٢٨.\n(^٢) \"المجمل\" ٤/ ٨٦٨.\n(^٣) \"المجمل\" ٤/ ٨٦٠.\n(^٤) \"الصحاح\" ١/ ٣٤٤.\n(^٥) رواه أحمد ٤/ ١٨٥، قال العراقي في \"محجة القرب\" ص ١٩٦: حديث صحيح. وحسنه الألباني في \"الصحيحة\" (١٨٥١).","vol":"20","page":266},{"text":"وقيل: هي فريضة؛ لأن الفرائض تقوم بها؛ لأنها لم تتأخر عن وقت الحاجة إليها.\nقلت: وهو الصواب فنصب الإمام ضروري لا يقوم المعاش إلا به.\nوقوله: (ثم أوسط العرب دارًا)، أي: مكة قاله الداودي، وقال الخطابي: أراد به سطة النسب، قال: ومعنى الدار: القبيلة (^١)، ومنه حديث: \"خير دور الأنصار بنو النجار\" (^٢) يريد به خير قبائلهم.\nوقوله: (وأعرقهم أحسابًا)، هو بالقاف، وفي بعض نسخه: هو بالباء، وعليها مشى ابن التين قال: يريد أنهم أحسن شمائل وأنفالا بالعرب، قال: سمى النسب الآباء، والحسب: الأفعال مأخوذ من الحساب إذا حسبوا مناقبهم، فمن كان يعد لنفسه ولأبيه مناقب أكثر كان أحسب، والمراد بالرفيق الأعلى: الجنة.\nالحديث العاشر:\nحديث مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ: قُلْتُ لأَبِي: أَيُّ النَّاسِ خَيْرٌ بَعْدَ رَسُولِ اللهِ - ﷺ -؟ قَالَ: أَبُو بَكْرٍ. قُلْتُ: ثُمَّ مَنْ؟ قَالَ: ثُمَّ عُمَرُ. وَخَشِيتُ أَنْ يَقُولَ عُثْمَانُ، قُلْتُ: ثُمَّ أَنْتَ؟ قَالَ: مَا أَنَا إِلاَّ رَجُلٌ مِنَ المُسْلِمِينَ.\nفيه: فضل ظاهر للصديق وأدب من علي - ﵄ -، وهو مثل حديث عبد الله بن مسلمة قال: سمعت عليًّا - ﵁ - ينادي على المنبر: ألا إن خير هذِه الأمة أبو بكر ثم عمر ثم الله أعلم، ذكره ابن عبد البر (^٣)، (وعند ابن خير) (^٤) فيما ذكره ابن الجوزي في \"مناقب عمر\" - ﵁ -، قلت لعلي:\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٢٩.\n(^٢) سيأتي برقم (٣٧٩١) كتاب مناقب الأنصار، باب فضل دور الأنصار.\n(^٣) \"الاستيعاب\" ٣/ ٩٨.\n(^٤) في هامش الأصل: لعله: (وعبد خير).","vol":"20","page":267},{"text":"من أول الناس دخولا الجنة بعد رسول الله - ﷺ - قال: أبو بكر وعمر - ﵄ - قال: قلت: يدخلانها قبلك، قال: إي: والذي فلق الحبة، وبرأ النسمة إنهما ليأكلان من ثمارها ويتكآن على فرشها قبلي، وعن جعفر ابن محمد عن أبيه فيما ذكره أبو سعد إسماعيل بن علي في كتاب \"الموافقة بين أهل البيت والصحابة\": بينا علي بالكوفة إذ قال له رجل: يا خير الناس، قال: هل رأيت رسول الله - ﷺ -، قال: لا، قال: أما إنك لو قلت: نعم، لضربت عنقك، قال: هل رأيت أبا بكر، وعمر - ﵄ - قال: لا قال: أما لو قلت: نعم لأوجعتك ضربًا.\nوفيه: من حديث عبد الرحمن بن أخي محمد بن المنكدر -وفيه: ضعف- عن عمه عن جابر - ﵁ - قال عمر ذات يوم لأبي بكر: يا خير الناس بعد رسول الله - ﷺ -، فقال أبو بكر: أما قد قلت ذاك، لقد سمعت رسول الله - ﷺ - يقول: \"ما طلعت الشمس على خير من عمر\" (^١).\nوذكر عبد الله بن أحمد في \"فضائل عثمان\" من حديث إبراهيم بن عمر بن أبان حدثني أبو عبيدة بن عبد الله بن ربيعة، عن أبيه، عن أم سلمة أن رسول الله - ﷺ - (قال يومًا رأى رجل صالح) (^٢) فقال أصحابه: قلنا في أصحابنا يعني: نفسه كأن دلوًا هبط من السماء فشرب رسول الله - ﷺ - (غير) (^٣) جرع، ونصف جرعة ثم ناوله عثمان فشرب منه ثنتي عشرة جرعة، ثم رفع الدلو إلى السماء.\n_________\n(^١) رواه الترمذي (٣٦٨٤)، من حديث جابر، وقال: غريب، لا نعرفه إلا من هذا الوجه، وليس إسناده بذاك.\n(^٢) كذا العبارة في الأصل، ولا يخفى ما فيها من اضطراب ومخالفة لقواعد اللغة. ولعلها في أصل الشيخ: رأى يومًا رجلًا صالحًا.\n(^٣) ورد في الأصل فوق الكلمة: (كذا). اهـ. [قلت: لعلها (عشر)؛ لمناسبة ما بعدها].","vol":"20","page":268},{"text":"الحديث الحادي عشر:\nحديث عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي بَعْضِ أَسْفَارِهِ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ .. فذكرت حديث التيمم.\nوقد سلف في بابه، وإقامته - ﷺ - يحتمل أن يكون وهو لا يعلم عدم الماء، ويحتمل أن يكون مع تقدمه لطلب العقد فيكون في ذلك حفظ المال، وإن أدى ذلك إلى عدم الماء والاضطرار، أو إلى أداء الصلاة بالتيمم، ويجوز له أيضًا سلوك طريق يتيقن فيه عدم الماء طلبًا للمال قياسًا على هذا؛ لأن مروره أجوز من مقامه، ونحو هذا في \"المبسوط\" لمحمد بن سلمة المالكي.\nوقولها: (وجعل يَطْعُنُ بيده في خاصرتي)، هو بضم العين، يقال: طعن يطعُن بالضم، وطعن بالقول يطَعَن بالفتح، قاله بعض أهل اللغة.\nالحديث الثاني عشر:\nحديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -: «لَا تَسُبُّوا أَصْحَابِي، فَلَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ».\nتَابَعَهُ جَرِيرٌ، وَعَبْدُ اللهِ بْنُ دَاوُدَ، وَأَبُو مُعَاوِيَةَ، وَمُحَاضِرٌ، عَنِ الأَعْمَشِ. أي عن ذكوان، عن أبي سعيد.\nوالبخاري أخرج الأول عن آدم بن أبي إياس، عن شعبة، عن الأعمش.\nوقد سلف حقيقة الصحابي.\nوالنصيف: النصف، مثل: العشْر، والعشِير والثمْن والثمِين، ومعناه: أن المد ونصفه ينفقه الواحد منهم أفضل من الكبير ينفقه أحدكم مع السعة والوجدان، وقيل: النصيف هنا مكيال يكال به، قال","vol":"20","page":269},{"text":"الخطابي: ويروى: مَدَّ أحدكم بفتح الميم يريد الفضل والطول (^١)، وذكر أنه قال هذا لخالد مع رجل من السابقين الأولين (^٢)، فإذا كان هذا التفاضل في الصحابة كان بعدهم أكبر.\nالحديث الثالث عشر:\nقال البخاري: حَدَّثَنَا مُحَمَّدُ بْنُ مِسْكِينٍ أَبُو الحَسَنِ، حَدَّثَنَا يَحْيَى بْنُ حَسَّانَ، حَدَّثَنَا سُلَيْمَانُ، عَنْ شَرِيكِ بْنِ أَبِي نَمِرٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، أَخْبَرَنِي أَبُو مُوسَى الأَشْعَرِيُّ أَنَّهُ تَوَضَّأَ فِي بَيْتِهِ ثُمَّ خَرَجَ، فَقُلْتُ: لأَلْزَمَنَّ رَسُولَ اللهِ - ﷺ - وَلأَكُونَنَّ مَعَهُ يَوْمِي هَذَا. قَالَ: فَجَاءَ المَسْجِدَ، فَسَأَلَ عَنِ رسول الله - ﷺ -، فَقَالُوا: خَرَجَ وَوَجَّهَ هَهُنَا، فَخَرَجْتُ عَلَى إِثْرِهِ أَسْأَلُ عَنْهُ، حَتَّى دَخَلَ بِئْرَ أَرِيسٍ، فذكر دخول الصديق وعمر وعثمان وبشرهم بالجنة، وفي آخره: قَالَ سَعِيدُ بْنُ المُسَيَّبِ: فَأَوَّلْتُهَا: قُبُورَهُمْ.\nالشرح:\nأبو موسى الأشعري اسمه عبد الله بن قيس بن سليم بن حضار أمير زبيد والعدن لرسول الله - ﷺ -، وأمير البصرة والكوفة، مات سنة أربع وأربعين، وادعى الواقدي أنه كان حليفًا لبني سعيد بن الغافقي، وأنه أسلم بمكة، وهاجر إلى الحبشة، ثم قدم عام خيبر.\nوشريك بن أبي نَمِر: هو أبو عبد الله شريك بن عبد الله بن أبي نمر، مات سنة أربعين ومائة، وقد أُنْكِرَ عليه وعلى مُسْلِم إخراجُ حديثه في الإسراء، وفيه: كان نائما قبل أن يوحى إليه (^٣).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٣١.\n(^٢) \"غريب الحديث\" ١/ ٢٤٧ - ٢٤٨.\n(^٣) سلف برقم (٣٥٧٠) كتاب المناقب، باب كان النبي - ﷺ - تنام عينه ولا ينام قبله. ومسلم (١٦٢) كتاب الإيمان، باب الإسراء برسول الله - ﷺ -.","vol":"20","page":270},{"text":"وقال النسائي: ليس بالقوي (^١).\nويحيى بن حسان، التنيسي مات سنة ثمان ومائتين. وشيخ البخاري نميلة اليمامي بصري.\nوفيه من الفوائد:\nأن المرء يكون بَوَّابًا للإمام، وإن لم يأمره، وفي رواية له في مناقب عثمان: أنه أمره أن يحفظ الباب (^٢)، وفي هذا مختلف الحديث كما قال الداودي، وقد يقوله أبو موسى في نفسه ثم يستأذنه، فيأمره بحفظ، فلا اختلاف.\nوفيه: حركة الباب ودفعه لمن يستأذن، ويحتمل أن يكون هذا قبل الاستئذان.\nوفيه: منقبة لهؤلاء الصحابة حيث بشرهم بالجنة، ولعثمان بزيادة الابتلاء، وقد وقع كما أخبر.\nوبئر أريس: بفتح أوله وكسر ثانيه، ثم ياء مثناة تحت، ثم سين مهملة بالمدينة، وهو الذي وقع فيه الخاتم من يد عثمان - ﵁ -.\nوالقُفُّ: بقاف مضمومة، ثم فاء: الدكة التي جعلت حول البئر، وأصله ما غلظ من الأرض وارتفع، والجمع قفاف، قال أبو موسى المديني: ولم يكن جبلا، والقف: اليابس ويحتمل أن يكون سمي به؛ لأن ما ارتفع حول البئر دون غيره عاليًا (^٣).\n_________\n(^١) انظر: \"تهذيب الكمال\" ١٢/ ٤٧٦ (٢٧٣٧)، \"سير أعلام النبلاء\" ١٦/ ١٥٩، \"ميزان الاعتدال\" ٢/ ٤٥٩، \"إكمال التهذيب\" لعلاء الدين مغلطاي ٦/ ٢٥٣ (٢٣٨٣).\n(^٢) تأتي (٣٦٩٥) قريبًا.\n(^٣) \"المجموع المغيث\" ٢/ ٧٣٧.","vol":"20","page":271},{"text":"وجاء من حديث أنس - ﵁ - أن عثمان لما دخل غطى فخذه، وقال: \"ألا أستحي من رجل استحيت منه الملائكة\" (^١).\nالحديث الرابع عشر:\nحديث قَتَادَةَ، أَنَّ أَنَسَ بْنَ مَالِكٍ - ﵁ - أنه - ﷺ - صَعِدَ أُحُدًا وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ، فَرَجَفَ بِهِمْ، فَقَالَ: «اثْبُتْ أُحُدُ فَإِنَّمَا عَلَيْكَ نَبِيٌّ وَصِدِّيقٌ وَشَهِيدَانِ».\nفيه: فضل ظاهر لهم، وقد وقع كما أخبر.\nوقوله: (وأبو بكر) هو مرفوع عطفًا على الضمير الذي في صعد، وهو جائز؛ لأنه عطف على الضمير المرفوع بعد حائل وهو قوله: \"أحد\".\nالحديث الخامس عشر:\nحديث صَخْرٌ -وهو ابن جويرية، أبو نافع البصري التميمي وقيل: النميري مولاهم- عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَمَا أَنَا عَلَى بِئْرٍ أَنْزِعُ مِنْهَا جَاءَنِي أَبُو بَكْرٍ وَعُمَرُ، فَأَخَذَ أَبُو بَكْرٍ الدَّلْوَ .. \" وفي آخره: قَالَ وَهْبٌ: العَطَنُ: مَبْرَكُ الإِبِلِ، يَقُولُ: حَتَّى رَوِيَتِ الإِبِلُ فَأَنَاخَتْ.\nوقد سلف، وشيخ البخاري أحمد بن سعيد بن إبراهيم، أبو عبد الله المروزي الرباطي الأشقر مات سنة ست، أو ثلاث وأربعين ومائتين، وشيخه: وهب بن جرير، هو أبو العباس مات آخر سنة ست وأول سنة سبع ومائتين.\nوقوله: (\"يَفْرِي فَرِيَّهُ\"): روينا: (فرِيَّه) بكسر الراء وإسكانها،\n_________\n(^١) رواه مسلم (٢٤٠١) كتاب \"فضائل الصحابة\" باب من فضائل عثمان.","vol":"20","page":272},{"text":"وأنكره الخليل وغلط قائله، ومعناه: يعمل عمله، ويَقْوى قوته، يقال: فلان يفري الفَرِيَّ أي: يعمل العمل البالغ، ومنه قوله: ﴿لَقَدْ جِئْتِ شَيْئًا فَرِيًّا﴾ [مريم: ٢٧].\nوقوله: (فأناخت) كذا هو في الأصل، وعليه علامة ضبة، يقال: أنخت الجمل فاستناخ: أبركته فبرك، وتنوخ الجمل الناقة: أناخها ليضربها.\nالحديث السادس عشر:\nحديث ابْنِ عَبَّاسٍ - ﵄ - قَالَ: إِنِّي لَوَاقِفٌ فِي قَوْمٍ، قد دَعَوُا اللهَ لِعُمَرَ بْنِ الخَطَّابِ - ﵁ - وَقَدْ وُضِعَ عَلَى سَرِيرِهِ، إِذَا رَجُلٌ مِنْ خَلْفِي قَدْ وَضَعَ مِرْفَقَهُ عَلَى مَنْكِبِي، يَقُولُ: يرحِمَكَ الله، إِنْ كُنْتُ لأَرْجُو أَنْ يَجْعَلَكَ الله مَعَ صَاحِبَيْكَ، لأَنِّي كَثِيرًا ما كُنْتُ أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُنْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَفَعَلْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَانْطَلَقْتُ وَأَبُو بَكْرٍ وَعُمَرُ\" فَإِنْ كُنْتُ لأَرْجُو أَنْ يَجْعَلَكَ الله مَعَهُمَا. فَالْتَفَتُّ فَإِذَا هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ.\nقوله: (\"كُنْتُ وَأَبُو بَكْرٍ وَعُمَرُ\")، فيه العطف بدون تأكيد والأحسن خلافه، ومنعه بعضهم، وهذا الحديث يرد عليهم، وكذا قوله: ﴿مَا أَشْرَكْنَا وَلَا آبَاؤُنَا﴾ [الأنعام: ١٤٨]\nفإن قلت: قد حال (لا) وأجيب: بأنه قد حصل العطف قبل دخول (لا).\nالحديث السابع عشر:\nحَدَّثَنِي مُحَمَّدُ بْنُ يَزِيدَ الكُوفِيُّ، حَدَّثَنَا الوَلِيدُ، عَنِ الأَوْزَاعِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ:","vol":"20","page":273},{"text":"سَأَلْتُ عَبْدَ اللهِ بْنَ عَمْرٍو عَنْ أَشَدِّ مَا صَنَعَ الْمُشْرِكُونَ بِرَسُولِ اللهِ - ﷺ - قَالَ: رَأَيْتُ عُقْبَةَ بْنَ أَبِي مُعَيْطٍ جَاءَ إِلَى رسول الله - ﷺ - وَهُوَ يُصَلِّي، فَوَضَعَ رِدَاءَهُ فِي عُنُقِهِ، فَخَنَقَهُ بِهِ خَنْقًا شَدِيدًا، فَجَاءَ أَبُو بَكْرٍ - ﵁ - حَتَّى دَفَعَهُ عَنْهُ، فَقَالَ: ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ الله وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ﴾.\nقال أبو علي: هكذا هذا الإسناد في رواية أبي زيد، وأبي أحمد عن الفربري، عن محمد بن يزيد قال الكلاباذي والحاكم: ليس هذا بأبي هشام محمد بن يزيد بن رفاعة الرفاعي وعند ابن السكن عن الفربري: محمد بن كثير الكوفي بدل ابن يزيد وأراه وَهَمًا، والقول رواية أبي زيد ومن تابعه (^١)، وسيأتي الحديث في المبعث والتفسير (^٢) إن شاء الله تعالى.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٦٢ - ٦٦٣.\n(^٢) يأتي في التفسير برقم (٣٨١٥) وليس هو باب: مبعث النبي إنما هو في الباب الذي بعده باب ما لقي النبي وأصحابه من المشركين بمكة.","vol":"20","page":274},{"text":"<span data-type='title' id=toc-2366>٦ - باب مَنَاقِبُ عُمَرَ بْنِ الخَطَّابِ أَبِي حَفْصٍ القُرَشِيِّ الْعَدَوِيِّ - ﵁ </span>-.\n٣٦٧٩ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا عَبْدُ العَزِيزِ الْمَاجِشُونُ، حَدَّثَنَا مُحَمَّدُ بْنُ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «رَأَيْتُنِي دَخَلْتُ الجَنَّةَ، فَإِذَا أَنَا بِالرُّمَيْصَاءِ امْرَأَةِ أَبِي طَلْحَةَ وَسَمِعْتُ خَشَفَةً، فَقُلْتُ: مَنْ هَذَا؟ فَقَالَ هَذَا بِلَالٌ. وَرَأَيْتُ قَصْرًا بِفِنَائِهِ جَارِيَةٌ، فَقُلْتُ: لِمَنْ هَذَا؟ فَقَالَ: لِعُمَرَ. فَأَرَدْتُ أَنْ أَدْخُلَهُ فَأَنْظُرَ إِلَيْهِ، فَذَكَرْتُ غَيْرَتَكَ». فَقَالَ عُمَرُ: بِأُمِّي وَأَبِي يَا رَسُولَ اللهِ أَعَلَيْكَ أَغَارُ؟! [٥٢٢٦، ٧٠٢٤ - مسلم: ٢٣٩٤، ٢٤٥٧ - فتح: ٧/ ٤٠]\n\n٣٦٨٠ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللهِ - ﷺ - إِذْ قَالَ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي فِي الجَنَّةِ، فَإِذَا امْرَأَةٌ تَتَوَضَّأُ إِلَى جَانِبِ قَصْرٍ، فَقُلْتُ: لِمَنْ هَذَا الْقَصْرُ؟ قَالُوا: لِعُمَرَ. فَذَكَرْتُ غَيْرَتَهُ، فَوَلَّيْتُ مُدْبِرًا». فَبَكَى وَقَالَ: أَعَلَيْكَ أَغَارُ يَا رَسُولَ اللهِ؟! [انظر: ٣٢٤٢ - مسلم: ٢٣٩٥ - فتح: ٧/ ٤٠]\n\n٣٦٨١ - حَدَّثَنِي مُحَمَّدُ بْنُ الصَّلْتِ أَبُو جَعْفَرٍ الكُوفِيُّ، حَدَّثَنَا ابْنُ المُبَارَكِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي حَمْزَةُ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَا أَنَا نَائِمٌ شَرِبْتُ -يَعْنِي اللَّبَنَ- حَتَّى أَنْظُرُ إِلَى الرِّيِّ يَجْرِي فِي ظُفُرِي -أَوْ في أَظْفَارِي- ثُمَّ نَاوَلْتُ عُمَرَ». فَقَالُوا: فَمَا أَوَّلْتَهُ؟ قَالَ: «الْعِلْمَ». [انظر: ٨٢ - مسلم: ٢٣٩١ - فتح: ٧/ ٤٠]\n\n٣٦٨٢ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، حَدَّثَنَا عُبَيْدُ اللهِ قَالَ: حَدَّثَنِي أَبُو بَكْرِ بْنُ سَالِمٍ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «أُرِيتُ فِي المَنَامِ أَنِّي أَنْزِعُ بِدَلْوِ بَكْرَةٍ على قَلِيبٍ، فَجَاءَ أَبُو بَكْرٍ فَنَزَعَ ذَنُوبًا -أَوْ ذَنُوبَيْنِ- نَزْعًا ضَعِيفًا، وَاللهُ يَغْفِرُ لَهُ، ثُمَّ جَاءَ عُمَرُ بْنُ الخَطَّابِ، فَاسْتَحَالَتْ غَرْبًا، فَلَمْ أَرَ عَبْقَرِيًّا يَفْرِي فَرِيَّهُ حَتَّى رَوِىَ النَّاسُ وَضَرَبُوا بِعَطَنٍ».","vol":"20","page":275},{"text":"قَالَ ابْنُ جُبَيْرٍ: العَبْقَرِيُّ: عِتَاقُ الزَّرَابِيِّ. وَقَالَ يَحْيَى الزَّرَابِيُّ: الطَّنَافِسُ لَهَا خَمْلٌ رَقِيقٌ. ﴿مَبْثُوثَةٌ﴾ [الغاشية: ١٦] كَثِيرَةٌ. [انظر: ٣٦٣٤ - مسلم: ٢٣٩٣ - فتح: ٧/ ٤١]\n\n٣٦٨٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عَبْدُ الحَمِيدِ، أَنَّ مُحَمَّدَ بْنَ سَعْدٍ أَخْبَرَهُ، أَنَّ أَبَاهُ قَالَ.\nحَدَّثَنِي عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ، عَنْ مُحَمَّدِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ قَالَ: اسْتَأْذَنَ عُمَرُ بْنُ الخَطَّابِ عَلَى رَسُولِ اللهِ - ﷺ - وَعِنْدَهُ نِسْوَةٌ مِنْ قُرَيْشٍ يُكَلِّمْنَهُ وَيَسْتَكْثِرْنَهُ عَالِيَةً أَصْوَاتُهُنَّ عَلَى صَوْتِهِ فَلَمَّا اسْتَأْذَنَ عُمَرُ بْنُ الخَطَّابِ قُمْنَ فَبَادَرْنَ الْحِجَابَ، فَأَذِنَ لَهُ رَسُولُ اللهِ - ﷺ - فَدَخَلَ عُمَرُ وَرَسُولُ اللهِ - ﷺ - يَضْحَكُ، فَقَالَ عُمَرُ: أَضْحَكَ الله سِنَّكَ يَا رَسُولَ اللهِ. فَقَالَ النَّبِيُّ - ﷺ -: «عَجِبْتُ مِنْ هَؤُلَاءِ اللاَّتِي كُنَّ عِنْدِي فَلَمَّا سَمِعْنَ صَوْتَكَ ابْتَدَرْنَ الْحِجَابِ». فَقَالَ عُمَرُ: فَأَنْتَ أَحَقُّ أَنْ يَهَبْنَ يَا رَسُولَ اللهِ. ثُمَّ قَالَ عُمَرُ: يَا عَدُوَّاتِ أَنْفُسِهِنَّ، أَتَهَبْنَنِي وَلَا تَهَبْنَ رَسُولَ اللهِ - ﷺ -؟! فَقُلْنَ: نَعَمْ، أَنْتَ أَفَظُّ وَأَغْلَظُ مِنْ رَسُولِ اللهِ - ﷺ -. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِيهًا يَا ابْنَ الخَطَّابِ وَالَّذِي نَفْسِي بِيَدِهِ مَا لَقِيَكَ الشَّيْطَانُ سَالِكًا فَجًّا قَطُّ إِلاَّ سَلَكَ فَجًّا غَيْرَ فَجِّكَ». [انظر: ٣٢٩٤ - مسلم: ٢٣٩٦ - فتح: ٧/ ٤١]\n\n٣٦٨٤ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ قَالَ: قَالَ عَبْدُ اللهِ: مَا زِلْنَا أَعِزَّةً مُنْذُ أَسْلَمَ عُمَرُ. [٣٨٦٣ - فتح: ٧/ ٤١]\n\n٣٦٨٥ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، حَدَّثَنَا عُمَرُ بْنُ سَعِيدٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يَقُولُ وُضِعَ عُمَرُ عَلَى سَرِيرِهِ، فَتَكَنَّفَهُ النَّاسُ يَدْعُونَ وَيُصَلُّونَ قَبْلَ أَنْ يُرْفَعَ، وَأَنَا فِيهِمْ، فَلَمْ يَرُعْنِي إِلاَّ رَجُلٌ آخِذٌ مَنْكِبِي، فَإِذَا عَلِيٌّ، فَتَرَحَّمَ عَلَى عُمَرَ، وَقَالَ: مَا خَلَّفْتَ أَحَدًا أَحَبَّ إِلَيَّ أَنْ أَلْقَى اللهَ بِمِثْلِ عَمَلِهِ مِنْكَ، وَايْمُ اللهِ إِنْ كُنْتُ لأَظُنُّ أَنْ يَجْعَلَكَ الله مَعَ صَاحِبَيْكَ، وَحَسِبْتُ أَنِّي كُنْتُ كَثِيرًا أَسْمَعُ النَّبِيَّ - ﷺ - يَقُولُ: \"ذَهَبْتُ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ، وَدَخَلْتُ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ، وَخَرَجْتُ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ\". [انظر: ٣٦٧٧ - مسلم: ٢٣٨٩ - فتح: ٧/ ٤١]","vol":"20","page":276},{"text":"٣٦٨٦ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ حَدَّثَنَا سَعِيدٌ.\nوَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا مُحَمَّدُ بْنُ سَوَاءٍ وَكَهْمَسُ بْنُ المِنْهَالِ قَالَا: حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: صَعِدَ النَّبِيُّ - ﷺ - إِلَى أُحُدٍ وَمَعَهُ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ فَرَجَفَ بِهِمْ، فَضَرَبَهُ بِرِجْلِهِ، قَالَ: «اثْبُتْ أُحُدُ فَمَا عَلَيْكَ إِلاَّ نَبِيٌّ أَوْ صِدِّيقٌ أَوْ شَهِيدَانِ». [انظر: ٣٦٧٥ - فتح: ٧/ ٤٢]\n\n٣٦٨٧ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي عُمَرُ -هُوَ ابْنُ مُحَمَّدٍ- أَنَّ زَيْدَ بْنَ أَسْلَمَ، حَدَّثَهُ عَنْ أَبِيهِ قَالَ: سَأَلَنِي ابْنُ عُمَرَ عَنْ بَعْضِ شَأْنِهِ -يَعْنِي عُمَرَ- فَأَخْبَرْتُهُ. فَقَالَ: مَا رَأَيْتُ أَحَدًا قَطُّ بَعْدَ رَسُولِ اللهِ - ﷺ - مِنْ حِينَ قُبِضَ كَانَ أَجَدَّ وَأَجْوَدَ حَتَّى انْتَهَى مِنْ عُمَرَ بْنِ الخَطَّابِ. [فتح: ٧/ ٤٢]\n\n٣٦٨٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ رَجُلًا سَأَلَ النَّبِيَّ - ﷺ - عَنِ السَّاعَةِ، فَقَالَ: مَتَى السَّاعَةُ؟ قَالَ: «وَمَاذَا أَعْدَدْتَ لَهَا». قَالَ: لَا شَيْءَ إِلاَّ أَنِّي أُحِبُّ اللهَ وَرَسُولَهُ - ﷺ -. فَقَالَ: «أَنْتَ مَعَ مَنْ أَحْبَبْتَ». قَالَ أَنَسٌ: فَمَا فَرِحْنَا بِشَيْءٍ فَرَحَنَا بِقَوْلِ النَّبِيِّ - ﷺ -: «أَنْتَ مَعَ مَنْ أَحْبَبْتَ». قَالَ أَنَسٌ: فَأَنَا أُحِبُّ النَّبِيَّ - ﷺ - وَأَبَا بَكْرٍ وَعُمَرَ، وَأَرْجُو أَنْ أَكُونَ مَعَهُمْ بِحُبِّي إِيَّاهُمْ، وَإِنْ لَمْ أَعْمَلْ بِمِثْلِ أَعْمَالِهِمْ. [٦١٦٧، ٦١٧١، ٧١٥٣ - مسلم: ٢٦٣٩ - فتح: ٧/ ٤٢]\n\n٣٦٨٩ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَقَدْ كَانَ فِيمَا قَبْلَكُمْ مِنَ الأُمَمِ مُحَدَّثُونَ، فَإِنْ يَكُ فِي أُمَّتِي أَحَدٌ فَإِنَّهُ عُمَرُ». [انظر: ٣٢٩٤ - مسلم: ٢٣٩٦ - فتح: ٧/ ٤١]\nزَادَ زَكَرِيَّاءُ بْنُ أَبِي زَائِدَةَ، عَنْ سَعْدٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَقَدْ كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مِنْ بَنِي إِسْرَائِيلَ رِجَالٌ يُكَلَّمُونَ مِنْ غَيْرِ أَنْ يَكُونُوا أَنْبِيَاءَ، فَإِنْ يَكُنْ مِنْ أُمَّتِي مِنْهُمْ أَحَدٌ فَعُمَرُ». [انظر: ٢٤٦٩ - فتح: ٧/ ٤٢]\n\n٣٦٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ قَالَا: سَمِعْنَا أَبَا هُرَيْرَةَ - ﵁ -","vol":"20","page":277},{"text":"يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"بَيْنَمَا رَاعٍ فِي غَنَمِهِ عَدَا الذِّئْبُ فَأَخَذَ مِنْهَا شَاةً، فَطَلَبَهَا حَتَّى اسْتَنْقَذَهَا، فَالْتَفَتَ إِلَيْهِ الذِّئْبُ فَقَالَ لَهُ: مَنْ لَهَا يَوْمَ السَّبُعِ، لَيْسَ لَهَا رَاعٍ غَيْرِي؟ \". فَقَالَ النَّاسُ: سُبْحَانَ اللهِ! فَقَالَ النَّبِيُّ - ﷺ -: «فَإِنِّي أُومِنُ بِهِ وَأَبُو بَكْرٍ وَعُمَرُ» وَمَا ثَمَّ أَبُو بَكْرٍ وَعُمَرُ. [انظر: ٢٣٢٤ - مسلم: ٢٣٨٨ - فتح: ٧/ ٤٢]\n\n٣٦٩١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُ النَّاسَ عُرِضُوا عَلَيَّ وَعَلَيْهِمْ قُمُصٌ، فَمِنْهَا مَا يَبْلُغُ الثَّدْيَ، وَمِنْهَا مَا يَبْلُغُ دُونَ ذَلِكَ، وَعُرِضَ عَلَيَّ عُمَرُ وَعَلَيْهِ قَمِيصٌ اجْتَرَّهُ». قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: «الدِّينَ». [انظر: ٢٣ - مسلم: ٢٣٩٠ - فتح: ٧/ ٤٣]\n\n٣٦٩٢ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَيُّوبُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ قَالَ: لَمَّا طُعِنَ عُمَرُ جَعَلَ يَأْلَمُ، فَقَالَ لَهُ ابْنُ عَبَّاسٍ -وَكَأَنَّهُ يُجَزِّعُهُ-: يَا أَمِيرَ المُؤْمِنِينَ، وَلَئِنْ كَانَ ذَاكَ، لَقَدْ صَحِبْتَ رَسُولَ اللهِ - ﷺ - فَأَحْسَنْتَ صُحْبَتَهُ، ثُمَّ فَارَقْتَهُ وَهْوَ عَنْكَ رَاضٍ، ثُمَّ صَحِبْتَ أَبَا بَكْرٍ فَأَحْسَنْتَ صُحْبَتَهُ، ثُمَّ فَارَقْتَهُ وَهْوَ عَنْكَ رَاضٍ، ثُمَّ صَحِبْتَ صَحَبَتَهُمْ فَأَحْسَنْتَ صُحْبَتَهُمْ، وَلَئِنْ فَارَقْتَهُمْ لَتُفَارِقَنَّهُمْ وَهُمْ عَنْكَ رَاضُونَ. قَالَ: أَمَّا مَا ذَكَرْتَ مِنْ صُحْبَةِ رَسُولِ اللهِ - ﷺ - وَرِضَاهُ، فَإِنَّمَا ذَاكَ مَنٌّ مِنَ اللهِ تَعَالَى مَنَّ بِهِ عَلَيَّ، وَأَمَّا مَا ذَكَرْتَ مِنْ صُحْبَةِ أَبِي بَكْرٍ وَرِضَاهُ، فَإِنَّمَا ذَاكَ مَنٌّ مِنَ اللهِ جَلَّ ذِكْرُهُ مَنَّ بِهِ عَلَيَّ، وَأَمَّا مَا تَرَى مِنْ جَزَعِي، فَهْوَ مِنْ أَجْلِكَ وَأَجْلِ أَصْحَابِكَ، وَاللهِ لَوْ أَنَّ لِي طِلَاعَ الأَرْضِ ذَهَبًا لَافْتَدَيْتُ بِهِ مِنْ عَذَابِ اللهِ -﷿- قَبْلَ أَنْ أَرَاهُ.\nقَالَ حَمَّادُ بْنُ زَيْدٍ: حَدَّثَنَا أَيُّوبُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ: دَخَلْتُ عَلَى عُمَرَ بِهَذَا. [فتح: ٧/ ٤٣]\n\n٣٦٩٣ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: حَدَّثَنِي عُثْمَانُ بْنُ غِيَاثٍ، حَدَّثَنَا أَبُو عُثْمَانَ النَّهْدِيُّ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي","vol":"20","page":278},{"text":"حَائِطٍ مِنْ حِيطَانِ المَدِينَةِ، فَجَاءَ رَجُلٌ فَاسْتَفْتَحَ، فَقَالَ النَّبِيُّ - ﷺ -: «افْتَحْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ». فَفَتَحْتُ لَهُ، فَإِذَا أَبُو بَكْرٍ، فَبَشَّرْتُهُ بِمَا قَالَ النَّبِيُّ - ﷺ -، فَحَمِدَ اللهَ، ثُمَّ جَاءَ رَجُلٌ فَاسْتَفْتَحَ، فَقَالَ النَّبِيُّ - ﷺ -: «افْتَحْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ». فَفَتَحْتُ لَهُ، فَإِذَا هُوَ عُمَرُ، فَأَخْبَرْتُهُ بِمَا قَالَ النَّبِيُّ - ﷺ -، فَحَمِدَ اللهَ، ثُمَّ اسْتَفْتَحَ رَجُلٌ، فَقَالَ لِي: «افْتَحْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ عَلَى بَلْوَى تُصِيبُهُ». فَإِذَا عُثْمَانُ، فَأَخْبَرْتُهُ بِمَا قَالَ رَسُولُ اللهِ - ﷺ -، فَحَمِدَ اللهَ ثُمَّ قَالَ الله الْمُسْتَعَانُ. [انظر: ٣٦٧٤ - مسلم: ٢٤٠٣ - فتح: ٧/ ٤٣]\n\n٣٦٩٤ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي حَيْوَةُ قَالَ: حَدَّثَنِي أَبُو عَقِيلٍ زُهْرَةُ بْنُ مَعْبَدٍ، أَنَّهُ سَمِعَ جَدَّهُ عَبْدَ اللهِ بْنَ هِشَامٍ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - وَهْوَ آخِذٌ بِيَدِ عُمَرَ بْنِ الخَطَّابِ. [٦٢٦٤، ٦٦٣٢ - فتح: ٧/ ٤٣]\nالشرح:\nالحَفْصُ في اللغة: الأسد. وهو أمير المؤمنين أبو حفص عمر بن الخطاب بن نفيل بن عبد العزم ابن رياح بالكسر والمثناة تحت، - وخالف محمد بن حبيب فقال: بالباء الموحدة- ابن عبد الله بن قُراط بن رزاح بن عدي بن كعب بن لؤي العدوي.\nأمه: حَنْتَمة بنت هاشم بن المغيرة المخزومي أم عمر، ولا عقب لهاشم إلا منها، ومن قال: بنت هشام فقد أخطأ، وإنما هي ابنة عمها، يقال: ولد بعد عام الفيل بثلاث عشرة سنة، وكان من أشراف قريش، وإليه كانت السفارة في الجاهلية، وكان إسلامه بعد ست من النبوة، وقيل: خمس، وقد عقد البخاري بابًا في إسلامه، يأتي بعدُ.\nوهاجر في أول المهاجرين إلى المدينة وشهد المشاهد، قال هلال بن يساف: أسلم بعد أربعين رجلا، وإحدى عشرة امرأة، وقيل غير ذلك، وذكر العسكري عن ابن عباس قال: أسلم مع رسول الله - ﷺ - تسعة وتسعون رجلا، وثلاثة وعشرون امرأة، ثم أسلم عمر،","vol":"20","page":279},{"text":"ونزل جبريل بهذِه الآية: ﴿يَا أَيُّهَا النَّبِيُّ حَسْبُكَ الله وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ (٦٤)﴾ [الأنفال: ٦٤]، وزعم السهيلي أن إسلامه كان والمسلمون إذ ذاك بضعة وأربعون رجلا (^١)، ولعل ذلك بمكة، وإلا فقد ذكر ابن إسحاق أن في الحبشة كان منهم ثلاثة وثمانين رجلا، وذكر ابن سعد أن إسلامه كان في [ذي] (^٢) الحجة وله ست وعشرون سنة (^٣). وقال الموصلي: أسلم بعد تسعة وأربعين رجلا، وعليه القصاص، وقال الزهري: أسلم بعد أربعين أو نيف وأربعين من رجال ونساء (^٤).\nلقبه: الفاروق، واختلف هل لقبه بذلك رسول الله - ﷺ - أو أهل الكتاب أو جبريل. والأول: قالته عائشة - ﵂ -، والثاني: الزهري، والثالث: حكاه البغوي (^٥)، وإنما تسمى بذلك في السماء، واسمه في \"الإنجيل\": كافي، وفي \"التوارة\": منطق الحق، وفي الجنة: سراج، وكان (اسمه) (^٦) عزًّا ظهر به الإسلام بدعوته - ﷺ -، ففي \"صحيح الحاكم\" من حديث مجالد، عن الشعبي، عن عبد الله أنه - ﷺ - قال: \"اللهم أعز الإسلام بأحب الرجلين إليك أبي جهل بن هشام أو بعمر بن الخطاب\" ثم قال: تفرد به مجالد عن عامر.\nثم روى من حديث عائشة مرفوعًا: \"اللهم أعز الإسلام بعمر بن الخطاب\" يعني: خاصة، ثم قال: صحيح على شرط الشيخين، ومدار هذا الحديث على حديث الشعبي عن مسروق (^٧)، وسيأتي في\n_________\n(^١) \"الروض الأنف\" ٤/ ٩٨.\n(^٢) زيادة يقتضيها السياق.\n(^٣) \"الطبقات الكبرى\" ٣/ ٢٦٩.\n(^٤) المصدر السابق.\n(^٥) \"تفسير البغوي\" ٢/ ٢٤٣.\n(^٦) كذا في الأصل ولعلها: إسلامه وتصحفت إلى: اسمه.\n(^٧) \"المستدرك\" ٣/ ٨٣.","vol":"20","page":280},{"text":"باب إسلامه عن عبد الله بن مسعود - ﵁ -: ما زلنا أعزة منذ أسلم عمر (^١).\nوروى أبو سعيد إسماعيل بن علي في \"الموافقة\" من حديث علي مرفوعًا: \"اللهم أعز الإسلام بعمر بن الخطاب\". وروى ابن الجوزي في \"مناقبه\": عن أبي عبيدة بن عبد الله عن أبيه قال: ركب عمر فرسًا فلما ركضه انكشف فخذه فرأى أهل نجران على فخذه شامة سوداء فقالوا: هذا الذي نجد في كتبنا أنه يخرجنا من أرضنا.\nوله أوليات وخصائص ذكرتها في دارجال العمدما) (^٢) فراجعها منه، قتل في سنة ثلاث وعشرين على الصحيح من الهجرة في ذي الحجة ابن ثلاث وستين على الصحيح.\nثم ذكر البخاري في الباب أحاديث مجموعها ستة عشر حديثا:\nأحدها:\nحديث جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «رَأَيْتُنِي دَخَلْتُ الجَنَّةَ، فَإِذَا أَنَا بِالرُّمَيْصَاءِ امْرَأَةِ أَبِي طَلْحَةَ، وَسَمِعْتُ (خَشَفَةً) (^٣)، فَقُلْتُ: مَنْ هَذَا؟ فَقَالَ: هَذَا بِلَالٌ. وَرَأَيْتُ قَصْرًا بِفِنَائِهِ جَارِيَةٌ، فَقُلْتُ: لِمَنْ هَذَا؟ فَقَالَ: لِعُمَرَ. فَأَرَدْتُ أَنْ أَدْخُلَهُ، فَذَكَرْتُ غَيْرَتَكَ». فَقَالَ عُمَرُ - ﵁ -: بِأُمِّي وَأَبِي يَا رَسُولَ اللهِ أَعَلَيْكَ أَغَارُ؟!\nالحديث الثاني:\nحديث أبي هُرَيْرَةَ - ﵁ -، وفيه: ذكر القصر فينظر.\n_________\n(^١) برقم (٣٨٦٣) كتاب مناقب الأنصار.\n(^٢) ذكره حاجي خليفة في \"كشف الظنون\" ٢/ ١١٢٩ باسم \"العدة في معرفة رجال العمدة\".\n(^٣) في مطبوع اليونينية بفتح الشين وبهامشها: كذا في اليونينية بفتح الشين وقد ضبطها المصنف بالسكون كما سيأتي.","vol":"20","page":281},{"text":"وقد سلف في باب صفة الجنة (^١).\nضبط ابن التين الرميصاء بضم الراء وكسر الميم، ثم قال: يحتمل أن تكون أم أنس أو غيرها، وهو غريب، والذي نحفظه بفتح الميم، وهي أم أنس، ويقال: لها الغميصاء، وقال أبو داود: الرميصاء، أخت أم سليم من الرضاعة (^٢).\nقلت: ولقبت بالرميصاء لرمص كان في عينها، واسمها سهلة أو رميلة، أو رميثة أو آنية أو مليكة، أقوال.\nوقوله: (\"سَمِعْتُ خَشْفَةً\") هو بفتح الخاء وسكون الشين، وحكى شمر فتحها أيضا قال أبو عبيد: الخشفة، الصوت ليس بالشديد يقال (^٣): خشف يخشف خشفا إذا سمعت له صوتا أو حركة (^٤)، قيل: وأصله صوت دبيب الحيات، وقال الفراء: الخشفة الصوت الواحد، والخشفة الحركة إذا وقع السيف على اللحم، وفي الحديث: \"يا بلال ما عملك؟ فإني لا أراني أدخل الجنة فأسمع الخشفة\" (^٥)، وفي حديث آخر أنه قال لبلال: \"ما أوثق أعمالك في نفسك فإني سمعت دف نعليك في الجنة\" قال: إني لم أتطهر قط إلا صليت ما كتب لي (^٦).\n_________\n(^١) برقم (٣٢٤٢) وفي غيرها بسكونها.\n(^٢) أبو داود (٢٤٩٢).\n(^٣) هذِه العبارة من قول الكسائي كما في \"غريب الحديث\" ١/ ٩٢.\n(^٤) \"غريب الحديث\" ١/ ٩٢.\n(^٥) لم أعثر على هذا اللفظ إلا عند أبي عبيد في \"غريب الحديث\" ١/ ٩٢، وعنه نقلت كتب اللغة المتأخرة، أما في المصادر الحديثية فلفظه: \"ثم دخلت الجنة فسمعت خشفة فقلت: ما هذِه؟ فقالوا: هذا بلال\". اهـ. من حديث أنس؛ رواه مسلم (٢٤٥٦).\n(^٦) سلف برقم (١١٤٩) كتاب التهجد، باب فضل الطهور بالليل والنهار.","vol":"20","page":282},{"text":"والدَّفُّ: بالفاء الصوت، والفناء ممدود: ما امتد مع القصر من جوانبه من خارج، وقال الداودي: وقد يقال: القصر نفسه فناء.\nالحديث الثالث:\nحديث الزُّهْرِيِّ عن حَمْزَةُ، عَنْ أَبِيهِ أن - ﷺ - قَالَ: \"بَيْنَا أَنَا نَائِمٌ شَرِبْتُ -يَعْنِي اللَّبَنَ- حَتَّى أَنْظُرُ إِلَى الرِّيِّ يَجْرِي فِي ظُفُرِي\".\nالحديث سلف في العلم (^١)، وحمزة عن أبيه هو ابن عبد الله بن عمر كما سلف هناك.\nالحديث الرابع:\nحديث سالم عن ابن عمر - ﵄ - فذكر حديث القليب، وقد سلف قريبًا، قال ابن (نمير) (^٢) -يعني شيخ البخاري-: العبقري: عتاق الزرابي وقال يحيى: الزرابي هي الطنافس لها خمل رقيق، ﴿مَبْثُوثَةٌ﴾ كثيرة.\nوقوله: (\"إني رأِيتُ فِي المَنَامِ أَنِّي أَنْزِعُ بِدَلْوِ بَكْرَةٍ\"). بإسكان الكاف، وحكي فتحها، وقيل: بكر، يقال: بكْرة بكَرة بكرة.\nالحديث الخامس:\nمُحَمَّدِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ قَالَ: اسْتَأْذَنَ عُمَرُ بْنُ الخَطَّابِ عَلَى رَسُولِ اللهِ - ﷺ - وَعِنْدَهُ نِسْوَةٌ مِنْ قُرَيْشٍ .. الحديث سلف في باب صفة إبليس وجنوده (^٣)، وفيه: أنه - ﷺ - كان يأتيه نساء المؤمنين ينشطن عنده.\n_________\n(^١) برقم (٨٢).\n(^٢) كذا في الأصل، نمير بالنون والميم كما في رواية الأصيلي، وكريمة وأبي ذر. وفي غيرهم: جبير. اليونينية ٥/ ١٠.\n(^٣) برقم (٣٢٩٤).","vol":"20","page":283},{"text":"قوله: (وَيَسْتَكْثِرْنَهُ): يريد العطاء، وقد أبان في موضع آخر أنهن يردن النفقة، وقال الداودي: أراد يكثرن من الكلام عنده، والأول أظهر؛ لأنه قال: (يكلمنه ويستكثرنه) يريد رسول الله - ﷺ -، ولا يقال لمن أكثر كلامه: استكثر، وقوله: (عَالِيَةً أَصْوَاتُهُنَّ). لعله كان طبعا، أو كان قبل نزول الآية (^١).\nقوله: (\"إِيهًا يَا ابن الخَطَّابِ\")، وفي بعض النسخ: \"إيهٍ\"، قال ابن التين، وضبط بكسرة واحدة، وصوابه الفتح أي: كف من لومهن وذلك أن إيهٍ بالكسر والتنوين معناه: زدنا حديثا ما، وبغير تنوين: زدنا مما عهدنا، وأَيْها بالفتح والتنوين: (^٢) لا تبدأنا بحديث، وبغير تنوين: كف من حديث عهدناه.\nالحديث السادس:\nحديث قَيْسٌ: قَالَ عَبْدُ اللهِ: مَا زِلْنَا أَعِزَّةً مُنْذُ أَسْلَمَ عُمَرُ - ﵁ -.\nأي: لما كان فيه من الجلد والقوة في الله.\nوقيس هو ابن أبي حازم، وعبد الله هو ابن مسعود كما سيأتي في باب إسلام عمر - ﵁ - (^٣).\nالحديث السابع والثامن:\nمن حديث ابن عباس وأنس - ﵁ - تقدما في أواخر مناقب الصديق (^٤).\n_________\n(^١) يشير إلى آية سورة الحجرات: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ﴾.\n(^٢) في هامش الأصل: وفي \"الصحاح\" بعد أن ذكر الكلام على إيه قال: فإذا سكنته وكففته قلت إيْها عنا، وإن أردت التبعيد قلت: أيْهًا بفتح الهمزة يعني: هيهات.\n(^٣) برقم (٣٨٦٣).\n(^٤) حديث ابن عباس برقم (٣٦٧٧)، وحديث أنس برقم (٣٦٧٥).","vol":"20","page":284},{"text":"الحديث التاسع:\nحديث زَيْدَ بْنَ أَسْلَمَ، حَدَّثَهُ عَنْ أَبِيهِ قَالَ: سَأَلَنِي ابْنُ عُمَرَ - ﵁ - عَنْ بَعْضِ شَأْنِهِ -يَعْنِي عُمَرَ- فَأَخْبَرْتُهُ. فَقَالَ: مَا رَأَيْتُ أَحَدًا قَطُّ بَعْدَ رَسُولِ اللهِ - ﷺ - مِنْ حِينَ قُبِضَ كَانَ أَجَدَّ وَأَجْوَدَ حَتَّى انْتَهَى مِنْ عُمَرَ بْنِ الخَطَّابِ - ﵁ -.\nمعنى (أجد): يعني في الأمور، و(أجود): بالأموال؛ لأنه أجرى الأمور على وجهها.\nالحديث العاشر:\nحديث أَنَسٍ - ﵁ - أَنَّ رَجُلًا سَأَلَ النَّبِيَّ - ﷺ - عَنِ السَّاعَةِ، فَقَالَ: مَتَى السَّاعَةُ؟ قَالَ: «وَمَاذَا أَعْدَدْتَ لَهَا؟». قَالَ: لَا شَيْءَ إِلاَّ أَنِّي أُحِبُّ اللهَ وَرَسُولَهُ - ﷺ -. فَقَالَ: «أَنْتَ مَعَ مَنْ أَحْبَبْتَ». قَالَ أَنَسٌ: فَمَا فَرِحْنَا بِشَيْءٍ فَرَحَنَا بِقَوْلِ رسول الله - ﷺ -: «أَنْتَ مَعَ مَنْ أَحْبَبْتَ». قَالَ أَنَسٌ: فَأَنَا أُحِبُّ النَّبِيَّ - ﷺ - وَأَبَا بَكْرٍ وَعُمَرَ، وَأَرْجُو أَنْ أَكُونَ مَعَهُمْ بِحُبِّي إِيَّاهُمْ، وَإِنْ لَمْ أَعْمَلْ بِمِثْلِ أَعْمَالِهِمْ.\nهذا الحديث أخرجه مسلم في الأدب (^١)، وفيه فضل (^٢) ظاهر للصديق والفاروق.\nالحديث الحادي عشر:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَقَدْ كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مِنْ بَنِي إِسْرَائِيلَ رِجَالٌ يُكَلَّمُونَ مِنْ غَيْرِ أَنْ يَكُونُوا أَنْبِيَاءَ، فَإِنْ يَكُنْ مِنْ أُمَّتِي مِنْهُمْ أَحَدٌ فَعُمَرُ».\n_________\n(^١) برقم (٢٦٣٩) كتاب: البر والصلة، باب: المرء مع من أحب.\n(^٢) مكررة بالأصل.","vol":"20","page":285},{"text":"قيل: يعني الفراسة، كأنه حدث بذلك الشيء، وقيل -عن الشيخ أبي الحسن-: تكلمهم الملائكة، واحتج بقوله: \"يكلمون\".\nالحديث الثاني عشر:\nحديثه أيضًا: \"من لها يوم السبُع\" تقدم قريبًا.\nالحديث الثالث عشر:\nحديث المِسْوَرِ بْنِ مَخْرَمَةَ قَالَ: لَمَّا طُعِنَ عُمَرُ - ﵁ - جَعَلَ يَأْلَمُ، فَقَالَ لَهُ ابْنُ عَبَّاسٍ -وَكَأَنَّهُ يُجَزِّعُهُ-: يَا أَمِيرَ المُؤْمِنِينَ، وَلَئِنْ كَانَ ذَاكَ،\nفذكر القصة وفيه: والله لو أن لي طلاع الأرض ذهبًا لافتديت به من عذاب الله قبل أن أراه.\nقال حماد بن زيد: ثنا أيوب، عن ابن أبي مليكة، [عن] (^١) ابن عباس: دخلت على عمر بهذا.\nمعنى (يجزعه): يزيل جزعه، كقوله تعالى: ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ﴾ [سبأ: ٢٣] أي: أزيل عن قلوبهم الروع كما يقال: مرضته، إذا عانى إزالة مرضه، ورواه الجرجاني: وكأنه جزع، وهذا يرجع إلى حال عمر، ويصح به الكلام.\nو(طِلاع الأرض) بكسر الطاء المهملة، وقال الهروي: ما يملأ الأرض حتى يطلع ويسيل (^٢). وقال ابن سيدَهْ: طلاع الأرض ما طلعت عليه الشمس (^٣)، وكذلك قال ابن فارس (^٤)، وقال الخطابي: طلاعها: ملاؤها، أي: ما يطلع عليها، وتشرق فوقها من الذهب (^٥).\n_________\n(^١) في الأصل: على.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٣/ ١٣٣.\n(^٣) \"المحكم\" ١/ ٤٣١. مادة: طلع.\n(^٤) \"المجمل\" ٢/ ٥٨٥.\n(^٥) \"أعلام الحديث\" ٣/ ١٦٣٤.","vol":"20","page":286},{"text":"الحديث الخامس عشر:\nحديث أبي موسى السالف قريبًا في آخر باب مناقب الصديق في بشارة الثلاثة بالحنة (^١).\nالحديث السادس عشر:\nحديث أبي عَقِيل -بفتح العين- زُهرة بن معبد بن عبدالله بن هشام ابن زهرة بن عثمان، ابن عم طلحة بن عبيد الله بن عثمان بن عمرو بن كعب سعد بن تيم بن مرة، وعبد الله بن معمر بن عثمان بن عمرو؛ مات سنة اثنتين أو سبع وعشرين ومائة (^٢)، سمع جده عبد الله بن هشام، قال: كنا مع النبي - ﷺ - وهو آخذ بيد عمر بن الخطاب، فيه منقبة ظاهرة له.\n_________\n(^١) برقم (٣٦٧٤).\n(^٢) ورد بهامش الأصل: وقيل: سنة خمس وثلاثين، قال الذهبي في \"التهذيب\" وهو عندي أصح، وعليه اقتصر في \"الكاشف\".","vol":"20","page":287},{"text":"<span data-type='title' id=toc-2367>٧ - باب مَنَاقِبُ عُثْمَانَ بْنِ عَفَّانَ أَبِي عَمْرٍو القُرَشِيِّ - ﵁ </span>-\nوَقَالَ النَّبِيُّ - ﷺ -: «مَنْ يَحْفِرْ بِئْرَ رُومَةَ فَلَهُ الجَنَّةُ». فَحَفَرَهَا عُثْمَانُ. وَقَالَ: «مَنْ جَهَّزَ جَيْشَ العُسْرَةِ فَلَهُ الجَنَّةُ». فَجَهَّزَهُ عُثْمَانُ. [انظر: ٢٧٧٨]\n\n٣٦٩٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ أَبِي عُثْمَانَ، عَنْ أَبِي مُوسَى - ﵁ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ حَائِطًا وَأَمَرَنِي بِحِفْظِ بَابِ الحَائِطِ، فَجَاءَ رَجُلٌ يَسْتَأْذِنُ، فَقَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ». فَإِذَا أَبُو بَكْرٍ، ثُمَّ جَاءَ آخَرُ يَسْتَأْذِنُ، فَقَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ». فَإِذَا عُمَرُ، ثُمَّ جَاءَ آخَرُ يَسْتَأْذِنُ، فَسَكَتَ هُنَيْهَةً ثُمَّ قَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ عَلَى بَلْوَى سَتُصِيبُهُ». فَإِذَا عُثْمَانُ بْنُ عَفَّانَ. [انظر: ٣٦٧٤ - مسلم: ٢٤٠٣ - فتح: ٧/ ٥٣]\nقَالَ حَمَّادٌ: وَحَدَّثَنَا عَاصِمٌ الأَحْوَلُ وَعَلِيُّ بْنُ الحَكَمِ، سَمِعَا أَبَا عُثْمَانَ يُحَدِّثُ، عَنْ أَبِي مُوسَى بِنَحْوِهِ، وَزَادَ فِيهِ عَاصِمٌ أَنَّ النَّبِيَّ - ﷺ - كَانَ قَاعِدًا فِي مَكَانٍ فِيهِ مَاءٌ، قَدِ انْكَشَفَتْ عَنْ رُكْبَتَيْهِ -أَوْ رُكْبَتِهِ- فَلَمَّا دَخَلَ عُثْمَانُ غَطَّاهَا.\n\n٣٦٩٦ - حَدَّثَنِي أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ يُونُسَ، قَالَ ابْنُ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ أَنَّ عُبَيْدَ اللهِ بْنَ عَدِيِّ بْنِ الْخِيَارِ أَخْبَرَهُ أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ قَالَا: مَا يَمْنَعُكَ أَنْ تُكَلِّمَ عُثْمَانَ لأَخِيهِ الوَلِيدِ فَقَدْ أَكْثَرَ النَّاسُ فِيهِ؟ فَقَصَدْتُ لِعُثْمَانَ حَتَّى خَرَجَ إِلَى الصَّلَاةِ، قُلْتُ: إِنَّ لِي إِلَيْكَ حَاجَةً، وَهِيَ نَصِيحَةٌ لَكَ. قَالَ: يَا أَيُّهَا الْمَرْءُ -قَالَ مَعْمَرٌ: أُرَاهُ قَالَ:- أَعُوذُ بِاللهِ مِنْكَ. فَانْصَرَفْتُ، فَرَجَعْتُ إِلَيْهِمْ إِذْ جَاءَ رَسُولُ عُثْمَانَ فَأَتَيْتُهُ، فَقَالَ: مَا نَصِيحَتُكَ؟ فَقُلْتُ: إِنَّ اللهَ سُبْحَانَهُ بَعَثَ مُحَمَّدًا - ﷺ - بِالْحَقِّ، وَأَنْزَلَ عَلَيْهِ الْكِتَابَ، وَكُنْتَ مِمَّنِ اسْتَجَابَ لِلَّهِ وَلِرَسُولِهِ - ﷺ -، فَهَاجَرْتَ الهِجْرَتَيْنِ، وَصَحِبْتَ رَسُولَ اللهِ - ﷺ - وَرَأَيْتَ هَدْيَهُ، وَقَدْ أَكْثَرَ النَّاسُ فِي شَأْنِ الوَلِيدِ. قَالَ: أَدْرَكْتَ رَسُولَ اللهِ - ﷺ -؟ قُلْتُ: لَا، وَلَكِنْ","vol":"20","page":288},{"text":"خَلَصَ إِلَيَّ مِنْ عِلْمِهِ مَا يَخْلُصُ إِلَى الْعَذْرَاءِ فِي سِتْرِهَا. قَالَ: أَمَّا بَعْدُ، فَإِنَّ اللهَ بَعَثَ مُحَمَّدًا - ﷺ - بِالْحَقِّ، فَكُنْتُ مِمَّنِ اسْتَجَابَ لِلَّهِ وَلِرَسُولِهِ، وَآمَنْتُ بِمَا بُعِثَ بِهِ، وَهَاجَرْتُ الْهِجْرَتَيْنِ كَمَا قُلْتَ، وَصَحِبْتُ رَسُولَ اللهِ - ﷺ - وَبَايَعْتُهُ، فَوَاللهِ مَا عَصَيْتُهُ وَلَا غَشَشْتُهُ حَتَّى تَوَفَّاهُ الله، ثُمَّ أَبُو بَكْرٍ مِثْلُهُ، ثُمَّ عُمَرُ مِثْلُهُ، ثُمَّ اسْتُخْلِفْتُ، أَفَلَيْسَ لِي مِنَ الحَقِّ مِثْلُ الذِي لَهُمْ؟ قُلْتُ: بَلَى. قَالَ: فَمَا هَذِهِ الأَحَادِيثُ التِي تَبْلُغُنِي عَنْكُمْ؟ أَمَّا مَا ذَكَرْتَ مِنْ شَأْنِ الوَلِيدِ، فَسَنَأْخُذُ فِيهِ بِالْحَقِّ إِنْ شَاءَ الله، ثُمَّ دَعَا عَلِيًّا فَأَمَرَهُ أَنْ يَجْلِدَهُ فَجَلَدَهُ ثَمَانِينَ. [٣٨٧٢، ٣٩٢٧ - فتح: ٧/ ٥٣]\n\n٣٦٩٧ - حَدَّثَنِي مُحَمَّدُ بْنُ حَاتِمِ بْنِ بَزِيعٍ، حَدَّثَنَا شَاذَانُ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ الْمَاجِشُونُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كُنَّا فِي زَمَنِ النَّبِيِّ - ﷺ - لَا نَعْدِلُ بِأَبِي بَكْرٍ أَحَدًا، ثُمَّ عُمَرَ، ثُمَّ عُثْمَانَ، ثُمَّ نَتْرُكُ أَصْحَابَ النَّبِيِّ - ﷺ - لَا نُفَاضِلُ بَيْنَهُمْ. تَابَعَهُ عَبْدُ اللهِ، عَنْ عَبْدِ العَزِيزِ. [انظر: ٣١٣٠، ٣٦٥٥ - فتح: ٧/ ٥٣]\n\n٣٦٩٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عُثْمَانُ -هُوَ ابْنُ مَوْهَبٍ- قَالَ: جَاءَ رَجُلٌ مَنْ أَهْلِ مِصْرَ حَجَّ الْبَيْتَ فَرَأَى قَوْمًا جُلُوسًا، فَقَالَ: مَنْ هَؤُلَاءِ الْقَوْمُ؟ قَالَ: هَؤُلَاءِ قُرَيْشٌ. قَالَ: فَمَنِ الشَّيْخُ فِيهِمْ؟ قَالُوا: عَبْدُ اللهِ بْنُ عُمَرَ. قَالَ: يَا ابْنَ عُمَرَ، إِنِّي سَائِلُكَ عَنْ شَيءٍ فَحَدِّثْنِي، هَلْ تَعْلَمُ أَنَّ عُثْمَانَ فَرَّ يَوْمَ أُحُدٍ؟ قَالَ: نَعَمْ. فَقَالَ: تَعْلَمُ أَنَّهُ تَغَيَّبَ عَنْ بَدْرٍ وَلَمْ يَشْهَدْ؟ قَالَ: نَعَمْ. قَالَ: تَعْلَمُ أَنَّهُ تَغَيَّبَ عَنْ بَيْعَةِ الرُّضْوَانِ فَلَمْ يَشْهَدْهَا؟ قَالَ: نَعَمْ. قَالَ: الله أَكْبَرُ. قَالَ ابْنُ عُمَرَ: تَعَالَ أُبَيِّنْ لَكَ، أَمَّا فِرَارُهُ يَوْمَ أُحُدٍ فَأَشْهَدُ أَنَّ اللهَ عَفَا عَنْهُ وَغَفَرَ لَهُ، وَأَمَّا تَغَيُّبُهُ عَنْ بَدْرٍ؛ فَإِنَّهُ كَانَتْ تَحْتَهُ بِنْتُ رَسُولِ اللهِ - ﷺ - وَكَانَتْ مَرِيضَةً، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «إِنَّ لَكَ أَجْرَ رَجُلٍ مِمَّنْ شَهِدَ بَدْرًا وَسَهْمَهُ». وَأَمَّا تَغَيُّبُهُ عَنْ بَيْعَةِ الرُّضْوَانِ، فَلَوْ كَانَ أَحَدٌ أَعَزَّ بِبَطْنِ مَكَّةَ مِنْ عُثْمَانَ لَبَعَثَهُ مَكَانَهُ، فَبَعَثَ رَسُولُ اللهِ - ﷺ - عُثْمَانَ، وَكَانَتْ بَيْعَةُ الرُّضْوَانِ بَعْدَ مَا ذَهَبَ عُثْمَانُ إِلَى مَكَّةَ، فَقَالَ رَسُولُ اللهِ - ﷺ - بِيَدِهِ اليُمْنَى «هَذِهِ يَدُ عُثْمَانَ». فَضَرَبَ بِهَا عَلَى يَدِهِ، فَقَالَ: «هَذِهِ لِعُثْمَانَ». فَقَالَ لَهُ ابْنُ عُمَرَ: اذْهَبْ بِهَا الآنَ مَعَكَ. [فتح: ٧/ ٥٤]","vol":"20","page":289},{"text":"٣٦٩٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، أَنَّ أَنَسًا - ﵁ - حَدَّثَهُمْ قَالَ: صَعِدَ النَّبِيُّ - ﷺ - أُحُدًا، وَمَعَهُ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ، فَرَجَفَ وَقَالَ: «اسْكُنْ أُحُدُ -أَظُنُّهُ ضَرَبَهُ بِرِجْلِهِ- فَلَيْسَ عَلَيْكَ إِلاَّ نَبِيٌّ وَصِدِّيقٌ وَشَهِيدَانِ». [انظر: ٣٦٧٥ - فتح: ٧/ ٥٣]\nفي كنيته قولان آخران: أبو عبد الله، وأبو ليلى، ووالده عفانُ -أبو العاصي- بنُ أمية بن عبد شمس الأموي، ذو النورين، مهاجر الهجرتين، ومن تستحيي منه الملائكة، وجامع القرآن بعد الاختلاف، ومن السابقين الأولين المشهود لهم بالجنة.\nأمه: أروى بنت كُريز بن ربيعة بن حبيب بن عبد شمس بن عبد مناف، وأمها أم حكيم البيضاء عمة رسول الله - ﷺ - وقيل: ولد بعد الفيل، وفر بدينه إلى الحبشة مع زوجته رقية، ومناقبه جمة موضحة في الكتاب السالف (^١).\nثم ذكر البخاري أحاديث مسندة ومعلقة، فقال: وقال النبي - ﷺ -: \"مَنْ يحفر بِئْرَ رُومَةَ فَلَهُ الجَنَّةُ\" فحفرها عثمان. وقد سلف في الشرب (^٢).\nوقال: \"مَنْ جَهَّزَ جَيْشَ العُسْرَةِ فَلَهُ الجَنَّةُ\". فَجَهَّزَهُ عُثْمَانُ.\nقلت: هي غزوة تبوك سنة تسع، وقيل: حمل فيها على تسعمائة بعير، ثم بستين فرسًا أتم بها الألف وقيل: كمل له فيها ألف بعير، ومائتا فرس وألف دينار.\nوقوله: هنا (فجهزه)، وفي موضع آخر أنه ندبه فأتى بدنانير وأفراس ثم ندبه فأتى بشيء ثم ندبه فأتى بشيء آخر.\n_________\n(^١) يعني به \"العدة في معرفة رجال العمدة\"، والله أعلم.\n(^٢) سلف في الوصايا برقم (٢٧٧٨).","vol":"20","page":290},{"text":"ثم أسند حديث أبي موسى السالف: \"بَشِّرْهُ بِالْجَنَّةِ عَلَى بَلْوى تصِيبُهُ\" وزاد هنا: فسكت هنيهة ثم قال ذلك.\nثم قال البخاري: حَمَّادٌ: وَثَنَا عَاصِمٌ الأَحْوَلُ وَعَلِيُّ بْنُ الحَكَمِ، سَمِعَا أَبَا عُثْمَانَ يُحَدِّثُ، عَنْ أَبِي مُوسَى بِنَحْوِهِ، وَزَادَ فِيهِ عَاصِمٌ أَنه - ﷺ - كَانَ قَاعِدًا فِي مَكَانٍ فِيهِ مَاءٌ، قَدِ انْكَشَفَتْ عَنْ رُكْبَتَيْهِ -أَوْ رُكْبَتِهِ- فَلَمَّا دَخَلَ عُثْمَانُ غَطَّاهَا.\nوهذا أسنده عبد الله بن أحمد في \"فضائل عثمان - ﵁ -\" عن هدبة: ثنا حماد بن سلمة، عن محمد بن عمرو، عن أبي سلمة، عن أبي موسى، وعلي بن الحكم البناني ثنا أبو عثمان فذكره بزيادة: \"بلوى شديدة تصيبه\"، ووهّم الداودي هذِه الرواية فقال: هذِه الرواية وَهَمٌ ليس من هذا الحديث.\nوقد أدخل بعض الرواة حديثًا في حديث إنما أتى أبو بكر إلى رسول الله - ﷺ - وهو في بيته فكشف فخذه، فجلس أبو بكر، ثم أتى عمر كذلك، ثم أستأذن عثمان فغطى النبي - ﷺ - فخذه، فقيل له في ذلك؛ فقال: \"إن عثمان رجل حيي، فإن وجدني على تلك الحالة لم يبلغ حاجته\" (^١). وأيضًا: فإن عثمان أولى بالاستحياء لكونه ختنه، فزوج البنت أكثر حياء من أبي الزوجة، يوضحه إرسال علي - ﵁ - ليسأل عن حكم المذي (^٢).\nثم ذكر حديث يُونُسَ، قَالَ ابْنُ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ أَنَّ (عُبَيْدَ) (^٣) اللهِ بْنَ عَدِيِّ بْنِ الخِيَارِ أَخْبَرَهُ، أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ\n_________\n(^١) رواه مسلم (٢٤٠٢) كتاب \"فضائل الصحابة\" باب من فضائل عثمان بن عفان - ﵁ -.\n(^٢) سبق في كتاب: العلم، باب: من استحيا فأمر غيره بالسؤال برقم (١٣٢).\n(^٣) في الأصل: عبد.","vol":"20","page":291},{"text":"الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ قَالَا: مَا يَمْنَعُكَ أَنْ تُكَلِّمَ عُثْمَانَ لأَخِيهِ الوَلِيدِ فَقَدْ أَكْثَرَ النَّاسُ فِيهِ؟ إلى أن قال: ثُمَّ اسْتُخْلِفْتُ، أَفَلَيْسَ لِي مِنَ الحَقِّ مِثْلُ الذِي لَهُمْ؟ قُلْتُ: بَلَى. قَالَ: فَمَا هَذِهِ الأَحَادِيثُ التِي تَبْلُغُنِي عَنْكُمْ؟ أَمَّا مَا ذَكَرْتَ مِنْ شَأْنِ الوَلِيدِ، فَسَنَأْخُذُ فِيهِ بِالْحَقِّ إِنْ شَاءَ الله، ثُمَّ دَعَا عَلِيًّا فَأَمَرَهُ أَنْ يَجْلِدَهُ فَجَلَدَهُ ثَمَانِينَ.\nهذا الحديث مخالف لما رواه مسلم وأبو داود وابن ماجه من حديث عبد العزيز بن المختار عن الداناج عبدِ الله بن فيروز، عن أبي ساسان حصين بن المنذر، عن علي - ﵁ - أنه جلده عبد الله بن جعفر وعلي - ﵁ - يَعُدُّ فلما بلغ أربعين قال على: أمسك، جلد النبي - ﷺ - أربعين وجلد أبو بكر أربعين وعمر ثمانين، وكل سنة (^١).\nوقد أعاده البخاري في هجرة الحبشة بعدُ، على الصواب من حديث معمر عن الزهري به، وقال فيه: فجلد الوليد أربعين جلدة، وأمر عليًّا أن يجلده، وكان هو يجلده (^٢).\nورواية: (ثمانين) حجةٌ لمالك، ورواية: (أربعين) حجة للشافعي، والزائد تعزيرات، وفي أبي داود أنه لما أمر عثمان عليًّا أن يضربه قال لابنه الحسن: قم فاضربه، فقال الحسن: وَلِّ حارها من تولى قارها؛ فأمر على عبد الله بن جعفر فضربه، فلما انتهى إلى أربعين، قال: خل عنه (^٣).\n_________\n(^١) مسلم (١٧٠٧) كتاب الحدود، باب حد الخمر. وأبو داود (٤٤٨٠)، وابن ماجه (٢٥٧١).\n(^٢) سيأتي برقم (٣٨٧٢).\n(^٣) \"سنن أبي داود\" (٤٤٨٠).","vol":"20","page":292},{"text":"وقول عثمان - ﵁ -: (أعوذ بالله منك) خشي أن ينقم عليه ما هو فيه مظلوم فيضيق بذلك صدره، وفي رواية: أن عبد الله لما أتاه رسول عثمان خشيه، وكان عثمان أتقى لله من ذلك، وما جرأ الناس عليه إلا حلمه.\nوقوله: (صَحِبْتَ رَسُولَ اللهِ - ﷺوَرَأَيْتَ هَدْيَهُ) خشى أن يقول: إنك خالفت هديه؛ لقوله: (وَرَأَيْتَ هَدْيَهُ).\nثم ذكر حديث ابن عمر - ﵄ -: كنا في زمن رسول الله - ﷺ - لا نعدل بأبي بكر أحدًا، ثم عمر ثم عثمان ثم نترك أصحاب النبي - ﷺ - لا نفضل بين أحد منهم.\nتابعه عبد الله بن صالح عن عبد العزيز -يعني: ابن الماجشون- أي: تابع شاذان على روايته عن عبد العزيز؛ هو ظاهر في تفضيل عثمان على علي - ﵄ -.\nوقوله: (ثم نترك أصحاب رسول الله - ﷺ -). الظاهر إطلاقه وإقراره عليه، وقد روى ابن زنجويه في \"فضائله\" بزيادة: فبلغ ذلك رسول الله - ﷺ - فلم ينكره، ورواه الطبراني في \"أكبر معاجمه\": من قول ابن عمر أيضًا: كنا نقول ورسول الله - ﷺ - حي، أفضل هذِه الأمة بعد نبيها أبو بكر وعمر، وعثمان، ويسمع ذلك رسول الله - ﷺ - ولا يكره ذلك (^١).\nوقال ابن التين: لم يذكر أن ذلك كان بعلمه - ﷺ -، وقد يكون ذلك من رجلين أو النفر اليسير، وقد قال عثمان - ﵁ - في الزبير - ﵁ - إنه لخيرهم ما علمت، ذكره البخاري في مناقبه (^٢).\n_________\n(^١) رواه الطبراني في \"الكبير\" ١٢/ ٢٨٥ (٣١٣٢)، وقال الهيثمي في \"المجمع\" ٩/ ٤٩: رجاله وثقوا، وفيهم خلاف.\n(^٢) سيأتي برقم (٣٧١٧).","vol":"20","page":293},{"text":"وقال عبد الرحمن بن عوف: (لينظرن أفضلهم في نفسه) (^١)، فلم يفضل منهم أحدًا، ولم ينكره عليه أحد.\nثم ذكر حديث عُثْمَانَ -هُوَ ابن مَوْهَبٍ- قَالَ: جَاءَ رَجُلٌ مَنْ أَهْلِ مِصْرَ حَجَّ البَيْتَ فَرَأى قَوْمًا جُلُوسًا، فذكر قول ابن عمر في عثمان الوجوه التي عابه بها، وسكت عن ذكر مناقبه، ولو أخبر أنه بشر بالجنة كان أغيظ للسائل.\nوفيه: أن المبتدع لا يخرج من الملة، وكان عثمان - ﵁ - عام الحديبية بعثه - ﷺ - ليختبر له الأمر بمكة، ثم أشفق عليه، فكانت البيعة من أجله، ويد رسول الله - ﷺ - لا تعدلها يد.\nثم ذكر حديث أنس في رجف أُحُد بهم، وقد سلف في مناقب الصديق والفاروق، وفي مسلم كان - ﷺ - على حراء هو وهم، وزيادة على وطلحة والزبير فتحركت الصخرة فقال - ﷺ -: \"اهدأ فَمَا عَلَيْكَ إِلَّا نَبِيٌّ أو صِدِّيقٌ أو شَهيد\" (^٢).\n_________\n(^١) يأتي في الباب القادم برقم (٣٧٠٠).\n(^٢) مسلم (٢٤١٧) كتاب فضائل الصحابة، باب من فضائل طلحة والزبير - ﵄ - من حديث أبي هريرة.","vol":"20","page":294},{"text":"<span data-type='title' id=toc-2368>٨ - باب قِصَّةُ البَيْعَةِ، وَالاِتِّفَاقُ عَلَى عُثْمَانَ بْنِ عَفَّانَ - ﵁ </span>-\nوفيه مقتل عمر بن الخطاب - ﵄ -.\n\n٣٧٠٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ حُصَيْنٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ: رَأَيْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ - قَبْلَ أَنْ يُصَابَ بِأَيَّامٍ بِالْمَدِينَةِ وَقَفَ عَلَى حُذَيْفَةَ بْنِ اليَمَانِ وَعُثْمَانَ بْنِ حُنَيْفٍ، قَالَ: كَيْفَ فَعَلْتُمَا؟ أَتَخَافَانِ أَنْ تَكُونَا قَدْ حَمَّلْتُمَا الأَرْضَ مَا لَا تُطِيقُ؟ قَالَا: حَمَّلْنَاهَا أَمْرًا هِيَ لَهُ مُطِيقَةٌ، مَا فِيهَا كَبِيرُ فَضْلٍ. قَالَ: انْظُرَا، أَنْ تَكُونَا حَمَّلْتُمَا الأَرْضَ مَا لَا تُطِيقُ، قَالَ: قَالَا: لَا. فَقَالَ عُمَرُ: لَئِنْ سَلَّمَنِي الله لأَدَعَنَّ أَرَامِلَ أَهْلِ العِرَاقِ لَا يَحْتَجْنَ إِلَى رَجُلٍ بَعْدِي أَبَدًا. قَالَ: فَمَا أَتَت عَلَيْهِ إِلاَّ رَابِعَةٌ حَتَّى أُصِيبَ. قَالَ: إِنِّي لَقَائِمٌ مَا بَيْنِي وَبَيْنَهُ إِلاَّ عَبْدُ اللهِ بْنُ عَبَّاسٍ غَدَاةَ أُصِيبَ، وَكَانَ إِذَا مَرَّ بَيْنَ الصَّفَّيْنِ قَالَ: اسْتَوُوا. حَتَّى إِذَا لَمْ يَرَ فِيهِنَّ خَلَلًا تَقَدَّمَ فَكَبَّرَ، وَرُبَّمَا قَرَأَ سُورَةَ يُوسُفَ، أَوِ النَّحْلَ -أَوْ نَحْوَ ذَلِكَ- فِي الرَّكْعَةِ الأُولَى حَتَّى يَجْتَمِعَ النَّاسُ، فَمَا هُوَ إِلاَّ أَنْ كَبَّرَ فَسَمِعْتُهُ يَقُولُ: قَتَلَنِي -أَوْ أَكَلَنِي- الكَلْبُ. حِينَ طَعَنَهُ، فَطَارَ العِلْجُ بِسِكِّينٍ ذَاتِ طَرَفَيْنِ لَا يَمُرُّ عَلَى أَحَدٍ يَمِينًا وَلَا شِمَالًا إِلاَّ طَعَنَهُ حَتَّى طَعَنَ ثَلَاثَةَ عَشَرَ رَجُلًا، مَاتَ مِنْهُمْ سَبْعَةٌ، فَلَمَّا رَأَى ذَلِكَ رَجُلٌ مِنَ المُسْلِمِينَ، طَرَحَ عَلَيْهِ بُرْنُسًا، فَلَمَّا ظَنَّ الْعِلْجُ أَنَّهُ مَأْخُوذٌ نَحَرَ نَفْسَهُ، وَتَنَاوَلَ عُمَرُ يَدَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فَقَدَّمَهُ، فَمَنْ يَلِي عُمَرَ فَقَدْ رَأَى الذِي أَرَى، وَأَمَّا نَوَاحِي المَسْجِدِ فَإِنَّهُمْ لَا يَدْرُونَ غَيْرَ أَنَّهُمْ قَدْ فَقَدُوا صَوْتَ عُمَرَ، وَهُمْ يَقُولُونَ: سُبْحَانَ اللهِ! سُبْحَانَ اللهِ! فَصَلَّى بِهِمْ عَبْدُ الرَّحْمَنِ صَلَاةً خَفِيفَةً، فَلَمَّا انْصَرَفُوا قَالَ: يَا ابْنَ عَبَّاسٍ، انْظُرْ مَنْ قَتَلَنِي؟ فَجَالَ سَاعَةً، ثُمَّ جَاءَ، فَقَالَ: غُلَامُ المُغِيرَةِ. قَالَ: الصَّنَعُ؟ قَالَ: نَعَمْ. قَالَ: قَاتَلَهُ الله لَقَدْ أَمَرْتُ بِهِ مَعْرُوفًا، الحَمْدُ لِلَّهِ الذِي لَمْ يَجْعَلْ مَنِيَّتِي بِيَدِ رَجُلٍ يَدَّعِي الإِسْلَامَ، قَدْ كُنْتَ أَنْتَ وَأَبُوكَ تُحِبَّانِ أَنْ تَكْثُرَ العُلُوجُ بِالْمَدِينَةِ وَكَانَ الْعَبَّاسُ أَكْثَرَهُمْ رَقِيقًا. فَقَالَ: إِنْ شِئْتَ فَعَلْتُ. أَيْ: إِنْ شِئْتَ قَتَلْنَا. قَالَ: كَذَبْتَ، بَعْدَ مَا تَكَلَّمُوا بِلِسَانِكُمْ","vol":"20","page":295},{"text":"وَصَلَّوْا قِبْلَتَكُمْ وَحَجُّوا حَجَّكُمْ؟ فَاحْتُمِلَ إِلَى بَيْتِهِ فَانْطَلَقْنَا مَعَهُ، وَكَأَنَّ النَّاسَ لَمْ تُصِبْهُمْ مُصِيبَةٌ قَبْلَ يَوْمَئِذٍ، فَقَائِلٌ يَقُولُ: لَا بَأْسَ. وَقَائِلٌ يَقُولُ: أَخَافُ عَلَيْهِ، فَأُتِيَ بِنَبِيذٍ فَشَرِبَهُ فَخَرَجَ مِنْ جَوْفِهِ، ثُمَّ أُتِيَ بِلَبَنٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ، فَعَلِمُوا أَنَّهُ مَيِّتٌ، فَدَخَلْنَا عَلَيْهِ، وَجَاءَ النَّاسُ يُثْنُونَ عَلَيْهِ، وَجَاءَ رَجُلٌ شَابٌّ، فَقَالَ: أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ بِبُشْرَى اللهِ لَكَ مِنْ صُحْبَةِ رَسُولِ اللهِ - ﷺ - وَقَدَمٍ فِي الإِسْلَامِ مَا قَدْ عَلِمْتَ، ثُمَّ وَلِيتَ فَعَدَلْتَ، ثُمَّ شَهَادَةٌ. قَالَ: وَدِدْتُ أَنَّ ذَلِكَ كَفَافٌ لَا عَلَيَّ وَلَا لِي. فَلَمَّا أَدْبَرَ، إِذَا إِزَارُهُ يَمَسُّ الأَرْضَ. قَالَ: رُدُّوا عَلَيَّ الغُلَامَ. قَالَ: ابْنَ أَخِي، ارْفَعْ ثَوْبَكَ، فَإِنَّهُ أَبْقَى لِثَوْبِكَ وَأَتْقَى لِرَبِّكَ، يَا عَبْدَ اللهِ بْنَ عُمَرَ، انْظُرْ مَا عَلَيَّ مِنَ الدَّيْنِ؟ فَحَسَبُوهُ فَوَجَدُوهُ سِتَّةً وَثَمَانِينَ أَلْفًا أَوْ نَحْوَهُ، قَالَ: إِنْ وَفَي لَهُ مَالُ آلِ عُمَرَ، فَأَدِّهِ مِنْ أَمْوَالِهِمْ، وَإِلاَّ فَسَلْ فِي بَنِي عَدِيِّ بْنِ كَعْبٍ، فَإِنْ لَمْ تَفِ أَمْوَالُهُمْ فَسَلْ فِي قُرَيْشٍ، وَلَا تَعْدُهُمْ إِلَى غَيْرِهِمْ، فَأَدِّ عَنِّي هَذَا المَالَ، انْطَلِقْ إِلَى عَائِشَةَ أُمِّ الْمُؤْمِنِينَ فَقُلْ: يَقْرَأُ عَلَيْكِ عُمَرُ السَّلَامَ. وَلَا تَقُلْ: أَمِيرُ الْمُؤْمِنِينَ. فَإِنِّي لَسْتُ اليَوْمَ لِلْمُؤْمِنِينَ أَمِيرًا، وَقُلْ: يَسْتَأْذِنُ عُمَرُ بْنُ الخَطَّابِ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ. فَسَلَّمَ وَاسْتَأْذَنَ، ثُمَّ دَخَلَ عَلَيْهَا، فَوَجَدَهَا قَاعِدَةً تَبْكِي، فَقَالَ: يَقْرَأُ عَلَيْكِ عُمَرُ بْنُ الخَطَّابِ السَّلَامَ، وَيَسْتَأْذِنُ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ. فَقَالَتْ: كُنْتُ أُرِيدُهُ لِنَفْسِي، وَلأُوثِرَنَّ بِهِ الْيَوْمَ عَلَى نَفْسِي. فَلَمَّا أَقْبَلَ قِيلَ: هَذَا عَبْدُ اللهِ بْنُ عُمَرَ قَدْ جَاءَ. قَالَ: ارْفَعُونِي، فَأَسْنَدَهُ رَجُلٌ إِلَيْهِ، فَقَالَ: مَا لَدَيْكَ؟ قَالَ: الذِي تُحِبُّ يَا أَمِيرَ الْمُؤْمِنِينَ أَذِنَتْ. قَالَ: الحَمْدُ لِلَّهِ، مَا كَانَ مِنْ شَيءٍ أَهَمُّ إِلَيَّ مِنْ ذَلِكَ، فَإِذَا أَنَا قَضَيْتُ فَاحْمِلُونِي، ثُمَّ سَلِّمْ فَقُلْ: يَسْتَأْذِنُ عُمَرُ بْنُ الخَطَّابِ، فَإِنْ أَذِنَتْ لِي فَأَدْخِلُونِي، وَإِنْ رَدَّتْنِي رُدُّونِي إِلَى مَقَابِرِ المُسْلِمِينَ. وَجَاءَتْ أُمُّ الْمُؤْمِنِينَ حَفْصَةُ وَالنِّسَاءُ تَسِيرُ مَعَهَا، فَلَمَّا رَأَيْنَاهَا قُمْنَا، فَوَلَجَتْ عَلَيْهِ فَبَكَتْ عِنْدَهُ سَاعَةً، وَاسْتَأْذَنَ الرِّجَالُ، فَوَلَجَتْ دَاخِلًا لَهُمْ، فَسَمِعْنَا بُكَاءَهَا مِنَ الدَّاخِلِ. فَقَالُوا: أَوْصِ يَا أَمِيرَ الْمُؤْمِنِينَ اسْتَخْلِفْ. قَالَ: مَا أَجِدُ أَحَقَّ بِهَذَا الأَمْرِ مِنْ هَؤُلَاءِ النَّفَرِ -أَوِ الرَّهْطِ- الَّذِينَ تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَهْوَ عَنْهُمْ رَاضٍ. فَسَمَّى عَلِيًّا، وَعُثْمَانَ، وَالزُّبَيْرَ، وَطَلْحَةَ، وَسَعْدًا، وَعَبْدَ الرَّحْمَنِ. وَقَالَ:","vol":"20","page":296},{"text":"يَشْهَدُكُمْ عَبْدُ اللهِ بْنُ عُمَرَ، وَلَيْسَ لَهُ مِنَ الأَمْرِ شَيْءٌ -كَهَيْئَةِ التَّعْزِيَةِ لَهُ- فَإِنْ أَصَابَتِ الإِمْرَةُ سَعْدًا فَهْوَ ذَاكَ، وَإِلاَّ فَلْيَسْتَعِنْ بِهِ أَيُّكُمْ مَا أُمِّرَ، فَإِنِّي لَمْ أَعْزِلْهُ عَنْ عَجْزٍ وَلَا خِيَانَةٍ وَقَالَ: أُوصِي الخَلِيفَةَ مِنْ بَعْدِي بِالْمُهَاجِرِينَ الأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ، وَيَحْفَظَ لَهُمْ حُرْمَتَهُمْ، وَأُوصِيهِ بِالأَنْصَارِ خَيْرًا، الَّذِينَ تَبَوَّءُوا الدَّارَ وَالإِيمَانَ مِنْ قَبْلِهِمْ، أَنْ يُقْبَلَ مِنْ مُحْسِنِهِمْ، وَأَنْ يُعْفَى عَنْ مُسِيئِهِمْ، وَأُوصِيهِ بِأَهْلِ الأَمْصَارِ خَيْرًا، فَإِنَّهُمْ رِدْءُ الإِسْلَامِ، وَجُبَاةُ المَالِ، وَغَيْظُ العَدُوِّ، وَأَنْ لَا يُؤْخَذَ مِنْهُمْ إِلاَّ فَضْلُهُمْ عَنْ رِضَاهُمْ، وَأُوصِيهِ بِالأَعْرَابِ خَيْرًا، فَإِنَّهُمْ أَصْلُ العَرَبِ، وَمَادَّةُ الإِسْلَامِ، أَنْ يُؤْخَذَ مِنْ حَوَاشِي أَمْوَالِهِمْ وَتُرَدَّ عَلَى فُقَرَائِهِمْ، وَأُوصِيهِ بِذِمَّةِ اللهِ وَذِمَّةِ رَسُولِهِ - ﷺ - أَنْ يُوفَى لَهُمْ بِعَهْدِهِمْ، وَأَنْ يُقَاتَلَ مِنْ وَرَائِهِمْ، وَلَا يُكَلَّفُوا إِلاَّ طَاقَتَهُمْ. فَلَمَّا قُبِضَ خَرَجْنَا بِهِ فَانْطَلَقْنَا نَمْشِي، فَسَلَّمَ عَبْدُ اللهِ بْنُ عُمَرَ قَالَ: يَسْتَأْذِنُ عُمَرُ بْنُ الخَطَّابِ. قَالَتْ: أَدْخِلُوهُ. فَأُدْخِلَ، فَوُضِعَ هُنَالِكَ مَعَ صَاحِبَيْهِ، فَلَمَّا فُرِغَ مِنْ دَفْنِهِ اجْتَمَعَ هَؤُلَاءِ الرَّهْطُ، فَقَالَ عَبْدُ الرَّحْمَنِ: اجْعَلُوا أَمْرَكُمْ إِلَى ثَلَاثَةٍ مِنْكُمْ. فَقَالَ الزُّبَيْرُ: قَدْ جَعَلْتُ أَمْرِي إِلَى عَلِيٍّ. فَقَالَ طَلْحَةُ: قَدْ جَعَلْتُ أَمْرِي إِلَى عُثْمَانَ. وَقَالَ سَعْدٌ: قَدْ جَعَلْتُ أَمْرِي إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ. فَقَالَ عَبْدُ الرَّحْمَنِ: أَيُّكُمَا تَبَرَّأَ مِنْ هَذَا الأَمْرِ فَنَجْعَلُهُ إِلَيْهِ، وَاللهُ عَلَيْهِ وَالإِسْلَامُ لَيَنْظُرَنَّ أَفْضَلَهُمْ فِي نَفْسِهِ؟ فَأُسْكِتَ الشَّيْخَانِ، فَقَالَ عَبْدُ الرَّحْمَنِ: أَفَتَجْعَلُونَهُ إِلَيَّ، وَاللهُ عَلَيَّ أَنْ لَا آلُوَ عَنْ أَفْضَلِكُمْ؟ قَالَا: نَعَمْ، فَأَخَذَ بِيَدِ أَحَدِهِمَا فَقَالَ لَكَ قَرَابَةٌ مِنْ رَسُولِ اللهِ - ﷺ - وَالْقَدَمُ فِي الإِسْلَامِ مَا قَدْ عَلِمْتَ، فَاللهُ عَلَيْكَ لَئِنْ أَمَّرْتُكَ لَتَعْدِلَنَّ، وَلَئِنْ أَمَّرْتُ عُثْمَانَ لَتَسْمَعَنَّ وَلَتُطِيعَنَّ. ثُمَّ خَلَا بِالآخَرِ فَقَالَ لَهُ مِثْلَ ذَلِكَ، فَلَمَّا أَخَذَ المِيثَاقَ قَالَ: ارْفَعْ يَدَكَ يَا عُثْمَانُ. فَبَايَعَهُ، فَبَايَعَ لَهُ عَلِيٌّ، وَوَلَجَ أَهْلُ الدَّارِ فَبَايَعُوهُ. [انظر: ١٣٩٢ - فتح: ٧/ ٩٥]\nثم ساقه من حديث عمرو بن ميمون بطوله، وقد سلف قطعة منه في الجنائز (^١)، طعنه أبو لؤلؤة غلام نصراني للمغيرة عند صلاة الصبح بعد\n_________\n(^١) برقم (١٣٩٢) باب: ما جاء في قبر النبي - ﷺ - وأبي بكر وعمر - ﵁ - معا.","vol":"20","page":297},{"text":"أن كبر، وقال مالك: قبل أن يدخل في الصلاة، وطعن معه ثلاثة عشر رجلا مات منهم سبعة.\nوقوله: (فَصَلَّى بِهِمْ عَبْدُ الرَّحْمَنِ صلَاةً خَفِيفَةً)، قرأ فيها: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ و﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ﴾ خوف فوات الوقت؛ لأن لهم جولة، وكانت صلاته بأمر عمر - ﵁ -، وكان ذلك في ذي الحجة سنة ثلاث وعشرين، عن ثلاث وستين، أو خمس وخمسين، وكانت خلافته عشر سنين وخمسة أشهر وتسعة وعشرين يومًا.\nوقوله: (الصَّنَعُ) هو بفتح الصاد المهملة والنون، أي: الصانع، قال في \"الفصيح\": رجل صَنَعُ اليدِ واللسان وامرأة صَنَاع (^١)، وفي \"نوادر أبي زيد\": والصناع تقع على الرجل والمرأة، وكذلك الصنع، وكان هذا الغلام نجارًا.\nوقول (ابن) (^٢) عباس - ﵄ -: (إن شئت فعلت أي: إن شئت قتلنا فقال: كذبت) إلى آخره، إنما قال ذلك لعلمه أن عمر لا يأمر بذلك.\nوقول عمر للشاب الذي إزاره يمس الأرض: (ارفع ثوبك فإنه (أتقى) (^٣) لثوبك وأتقى لربك).\nفيه: ما كان عليه من الأمر بالمعروف، ولم يشغله حاله عن ذلك، والدين الذي كان عليه للمسلمين إنما ارتزق من بيت مالهم ما كان يغنمه،\n_________\n(^١) \"الفصيح\" لثعلب مع شرحه للزمخشري ٢/ ٦٨٧، وقوله: صناع. قال الزمخشري: بغير هاء .. والعامة تقول: رجل صَنِع اليد بكسر النون، والصواب فتحها.\n(^٢) كذا بالأصل، وهي زائدة؛ إذ القول قول العباس بن عبد المطلب.\n(^٣) كذا بالأصل وهي رواية الحموي والمستملي في هامش اليونينية ٥/ ١٦، والباقون: أبقى.","vol":"20","page":298},{"text":"ولم يكن عليه غرامة ذلك إلا أنه أراد أن يحتسب عمله لا يتعجل منه شيء في الدنيا.\nوقوله: (ولا تَقُل: أمير المؤمنين) لما أيقن بالموت لتعلم هي ذلك، فإن كرهت دفنه هناك منعته، وفي استئذانه لها دليل على أنها تملك البيت والسكن إلى أن توفيت، ولا يلزم منه الإرث؛ لأن أمهات المؤمنين محبوسات بعد وفاته، ولا يتزوجن إلى أن يمتن فهن كالمعتدات في ذلك، وكان الناس يصلون في الجمعة في حُجر أزواجه.\nووصيته أن يستأذن بعد موته عائشة خشية أن تراعيه في حياته، وبكاء حفصة، لغلبة الشفقة، كان قبل الموت أيضًا، ولم يرتفع صوتها به.\nوفي قوله: (مَا أَجِدُ أَحَقَّ بهذا الأَمْرِ مِنْ هؤلاء النَّفَرِ -أَوِ الرَّهْطِ- الذِينَ تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَهْوَ عَنْهُمْ رَاضٍ. فَسَمَّى عَلِيًّا، وَعُثْمَانَ، وَالزُّبَيْرَ، وَطَلْحَةَ، وَسَعْدًا، وَعَبْدَ الرَّحْمَنِ).\nفيه: جواز تولية المفضول مع وجود الفاضل؛ لأن عثمان وعليا أفضلهم ولم يذكر أبا عبيدة لأنه توفي قبله سنة ثماني عشرة، ولا سعيد بن زيد؛ لأنه كان غائبًا فيما قيل.\nوفي وصاياه دلالة لمن أنفذت مقاتله حكم الحي، وأنه يرث من مات بعد أن أنفذت مقاتله وقبل أن تزهق نفسه، وهو قول ابن القاسم، وقال سحنون: لا يرث من مات قبله إذ لو كان شيء من البهائم أنفذت مقاتله لم يؤكل، والذي أوصى به من أمر سعد نصيحة منه بعد موته.\nوقوله في ولده: (يشهدكم عبد الله بن عمر وليس له من الأمر شيء كهيئة التعزية له) قال هذا مع أهليته، لكنه رأى غيره أولى منه أو خشي أن يقال: هرقلية أو كسروية أن يجعل في الأولاد الخلافة.","vol":"20","page":299},{"text":"وقوله في أهل الذمة: (لا يكلفوا إلا طاقتهم) يريد في الجزية، وقول عبد الرحمن: (اجعلوا أمركم إلى ثلاثة) يعني: في الاختيار ليس أنهم يروا من الأمر.\nوقوله: (وقَالَ طَلْحَةُ: جَعَلْتُ أَمْرِي إِلَى عُثْمَانَ). هو صريح في حضوره، وروى مالك: أن طلحة كان غائبا، وأن عمر قال: أَنْظِرُوا طلحة ثلاثًا، فإن قدم وإلا فاقضوا أمركم، وإن عثمان بويع له في اليوم الثالث، ثم قدم طلحة من آخر ذلك اليوم، فمشى إليه عثمان فوجد طلحة يحط عن رواحله فقال له عثمان: قد بقي لك باقي اليوم، فالتفت إلى من بجانبه فقال: هل ثم خلاف؟ قيل: لا، فبايع لعثمان، وكانت خلافته ثنتي عشرة سنة ابن ثمان وثمانين، أو ابن تسعين، أو ابن ست وثمانين، سنة خمس وثلاثين.","vol":"20","page":300},{"text":"<span data-type='title' id=toc-2369>٩ - باب مَنَاقِبُ عَلِيِّ بْنِ أَبِي طَالِبٍ الْقُرَشِيِّ أَبِي الحَسَنِ الهَاشِمِيِّ - ﵁ </span>-\nوَقَالَ النَّبِيُّ - ﷺ - لِعَلِيٍّ: «أَنْتَ مِنِّي وَأَنَا مِنْكَ». [٤٢٥١] وَقَالَ عُمَرُ: تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَهْوَ عَنْهُ رَاضٍ. [انظر: ١٣٩٢]\n\n٣٧٠١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يَفْتَحُ الله عَلَى يَدَيْهِ» قَالَ: فَبَاتَ النَّاسُ يَدُوكُونَ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَاهَا. فَلَمَّا أَصْبَحَ النَّاسُ غَدَوْا عَلَى رَسُولِ اللهِ - ﷺ - كُلُّهُمْ يَرْجُو أَنْ يُعْطَاهَا، فَقَالَ: «أَيْنَ عَلِيُّ بْنُ أَبِي طَالِبٍ؟». فَقَالُوا: يَشْتَكِي عَيْنَيْهِ يَا رَسُولَ اللهِ. قَالَ: «فَأَرْسِلُوا إِلَيْهِ فَأْتُونِي بِهِ». فَلَمَّا جَاءَ بَصَقَ فِي عَيْنَيْهِ، وَدَعَا لَهُ، فَبَرَأَ حَتَّى كَأَنْ لَمْ يَكُنْ بِهِ وَجَعٌ، فَأَعْطَاهُ الرَّايَةَ. فَقَالَ عَلِيٌّ: يَا رَسُولَ اللهِ، أُقَاتِلُهُمْ حَتَّى يَكُونُوا مِثْلَنَا؟ فَقَالَ: «انْفُذْ عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بِسَاحَتِهِمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلَامِ، وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ مِنْ حَقِّ اللهِ فِيهِ، فَوَاللهِ لأَنْ يَهْدِىَ الله بِكَ رَجُلًا وَاحِدًا خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ». [انظر: ٢٩٤٢ - مسلم: ٢٤٠٦ - فتح: ٧/ ٧٠]\n\n٣٧٠٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: كَانَ عَلِيٌّ قَدْ تَخَلَّفَ عَنِ النَّبِيِّ - ﷺ - فِي خَيْبَرَ، وَكَانَ بِهِ رَمَدٌ فَقَالَ: أَنَا أَتَخَلَّفُ عَنْ رَسُولِ اللهِ - ﷺ -؟! فَخَرَجَ عَلِيٌّ فَلَحِقَ بِالنَّبِيِّ - ﷺ -، فَلَمَّا كَانَ مَسَاءُ اللَّيْلَةِ التِي فَتَحَهَا الله فِي صَبَاحِهَا، قَالَ رَسُولُ اللهِ - ﷺ -: «لأُعْطِيَنَّ الرَّايَةَ -أَوْ لَيَأْخُذَنَّ الرَّايَةَ- غَدًا رَجُلًا يُحِبُّهُ الله وَرَسُولُهُ -أَوْ قَالَ يُحِبُّ اللهَ وَرَسُولَهُ- يَفْتَحُ الله عَلَيْهِ». فَإِذَا نَحْنُ بِعَلِيٍّ وَمَا نَرْجُوهُ، فَقَالُوا: هَذَا عَلِيٌّ. فَأَعْطَاهُ رَسُولُ اللهِ - ﷺ - فَفَتَحَ الله عَلَيْهِ. [انظر: ٢٩٧٥ - مسلم: ٢٤٠٧ - فتح: ٧/ ٧٠]\n\n٣٧٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، أَنَّ رَجُلًا جَاءَ إِلَى سَهْلِ بْنِ سَعْدٍ فَقَالَ: هَذَا فُلَانٌ -لأَمِيرِ المَدِينَةِ- يَدْعُو عَلِيًّا عِنْدَ","vol":"20","page":301},{"text":"المِنْبَرِ. قَالَ: فَيَقُولُ مَاذَا قَالَ؟ يَقُولُ لَهُ: أَبُو تُرَابٍ. فَضَحِكَ، قَالَ: وَاللهِ مَا سَمَّاهُ إِلاَّ النَّبِيُّ - ﷺ -، وَمَا كَانَ لَهُ اسْمٌ أَحَبَّ إِلَيْهِ مِنْهُ. فَاسْتَطْعَمْتُ الحَدِيثَ سَهْلًا، وَقُلْتُ: يَا أَبَا عَبَّاسٍ كَيْفَ؟ قَالَ: دَخَلَ عَلِيٌّ عَلَى فَاطِمَةَ، ثُمَّ خَرَجَ فَاضْطَجَعَ فِي المَسْجِدِ، فَقَالَ النَّبِيُّ - ﷺ -: «أَيْنَ ابْنُ عَمِّكِ؟». قَالَتْ فِي المَسْجِدِ. فَخَرَجَ إِلَيْهِ فَوَجَدَ رِدَاءَهُ قَدْ سَقَطَ عَنْ ظَهْرِهِ، وَخَلَصَ التُّرَابُ إِلَى ظَهْرِهِ، فَجَعَلَ يَمْسَحُ التُّرَابَ عَنْ ظَهْرِهِ، فَيَقُولُ: «اجْلِسْ يَا أَبَا تُرَابٍ». مَرَّتَيْنِ. [انظر: ٤٤١ - مسلم: ٢٤٠٩ - فتح: ٧/ ٧٠]\n\n٣٧٠٤ - حَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا حُسَيْنٌ، عَنْ زَائِدَةَ، عَنْ أَبِي حَصِينٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ قَالَ: جَاءَ رَجُلٌ إِلَى ابْنِ عُمَرَ، فَسَأَلَهُ عَنْ عُثْمَانَ، فَذَكَرَ عَنْ مَحَاسِنِ عَمَلِهِ، قَالَ: لَعَلَّ ذَاكَ يَسُوؤُكَ؟ قَالَ: نَعَمْ. قَالَ: فَأَرْغَمَ الله بِأَنْفِكَ. ثُمَّ سَأَلَهُ عَنْ عَلِيٍّ، فَذَكَرَ مَحَاسِنَ عَمَلِهِ قَالَ: هُوَ ذَاكَ، بَيْتُهُ أَوْسَطُ بُيُوتِ النَّبِيِّ - ﷺ -. ثُمَّ قَالَ: لَعَلَّ ذَاكَ يَسُوؤُكَ؟ قَالَ: أَجَلْ. قَالَ: فَأَرْغَمَ الله بِأَنْفِكَ، انْطَلِقْ فَاجْهَدْ عَلَيَّ جَهْدَكَ. [انظر: ٣١٣٠ - فتح: ٧/ ٧٠]\n\n٣٧٠٥ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، سَمِعْتُ ابْنَ أَبِي لَيْلَى قَالَ: حَدَّثَنَا عَلِيٌّ أَنَّ فَاطِمَةَ - ﵍ - شَكَتْ مَا تَلْقَى مِنْ أَثَرِ الرَّحَا، فَأَتَى النَّبِيَّ - ﷺ - سَبْيٌ، فَانْطَلَقَتْ فَلَمْ تَجِدْهُ، فَوَجَدَتْ عَائِشَةَ فَأَخْبَرَتْهَا، فَلَمَّا جَاءَ النَّبِيُّ - ﷺ - أَخْبَرَتْهُ عَائِشَةُ بِمَجِيءِ فَاطِمَةَ، فَجَاءَ النَّبِيُّ - ﷺ - إِلَيْنَا، وَقَدْ أَخَذْنَا مَضَاجِعَنَا، فَذَهَبْتُ لأَقُومَ فَقَالَ: «عَلَى مَكَانِكُمَا». فَقَعَدَ بَيْنَنَا حَتَّى وَجَدْتُ بَرْدَ قَدَمَيْهِ عَلَى صَدْرِي وَقَالَ: «أَلَا أُعَلِّمُكُمَا خَيْرًا مِمَّا سَأَلْتُمَانِي؟ إِذَا أَخَذْتُمَا مَضَاجِعَكُمَا تُكَبِّرَا أَرْبَعًا وَثَلَاثِينَ، وَتُسَبِّحَا ثَلَاثًا وَثَلَاثِينَ، وَتَحْمَدَا ثَلَاثَةً وَثَلَاثِينَ، فَهْوَ خَيْرٌ لَكُمَا مِنْ خَادِمٍ». [انظر: ٣١١٣ - مسلم: ٢٧٢٧ - فتح: ٧/ ٧١]\n\n٣٧٠٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ قَالَ: سَمِعْتُ إِبْرَاهِيمَ بْنَ سَعْدٍ، عَنْ أَبِيهِ: قَالَ النَّبِيُّ - ﷺ - لِعَلِيٍّ: «أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى؟». [٤٤١٦ - مسلم: ٢٤٠٤ - فتح: ٧/ ٧١]\n\n٣٧٠٧ - حَدَّثَنَا عَلِيُّ بْنُ الجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَيُّوبَ، عَنِ ابْنِ سِيرِينَ، عَنْ","vol":"20","page":302},{"text":"عَبِيدَةَ، عَنْ عَلِيٍّ - ﵁ - قَالَ: اقْضُوا كَمَا كُنْتُمْ تَقْضُونَ، فَإِنِّي أَكْرَهُ الاِخْتِلَافَ حَتَّى يَكُونَ لِلنَّاسِ جَمَاعَةٌ، أَوْ أَمُوتَ كَمَا مَاتَ أَصْحَابِي. فَكَانَ ابْنُ سِيرِينَ يَرَى أَنَّ عَامَّةَ مَا يُرْوَى عَلَى عَلِيٍّ الكَذِبُ. [فتح: ٧/ ٧١]\nله كنية ثانية وهي: أبو تراب، كناه بذلك رسول الله - ﷺ - لما رآه في المسجد نائما، ووجد رداءه قد سقط على ظهره، وخلص إليه التراب، كما رواه البخاري من حديث سهل بن سعد - ﵁ - في أبواب المساجد (^١)، وروى عمار - ﵁ - أنه - ﷺ - قال له ذلك في غزوة العشيرة، رواه ابن إسحاق في \"السيرة\" (^٢)، ورواه البخاري في \"تاريخه\" (^٣) بالانقطاع، وأما الحاكم فصححه (^٤).\nقال ابن إسحاق: وحدثني بعض أهل العلم أنه - ﷺ - إنما سماه بذلك أنه كان إذا عتب على فاطمة في شيء أخذ ترابا فيضعه على رأسه، فكان - ﷺ - إذا رأى التراب عرف أنه عاتب على فاطمة فيقول: \"مالك يا أبا تراب؟ \". والله أعلم أيّ ذلك كان (^٥).\nوروى أبو محمد المنذري في \"معجمه\" من حديث حفص بن منيع (^٦) ثنا سماك عن جابر - ﵁ - أن النبي - ﷺ - لما آخى بين الناس \"لم أؤاخ بينك وبين أحد؟ \" قال: نعم، قال: \"أنت أخي، وأنا أخوك\".\n_________\n(^١) سلف برقم (٤٤١) كتاب الصلاة، باب نوم الرجال في المسجد\n(^٢) كما في \"السيرة النبوية\" لابن هشام ٢/ ٢٣٦، من طريق يزيد بن محمد المحاربي، عن محمد بن كعب القرظي، عن محمد بن خُثَيْم، عنه، به.\n(^٣) \"التاريخ الكبير\" ١/ ٧١، وقال: لا يعرف سماع يزيد من محمد، ولا محمد بن كعب من ابن خثيم، ولا ابن خُثيم من عمار.\n(^٤) \"المستدرك\" ٣/ ١٤١.\n(^٥) \"سيرة ابن هشام\" ٢/ ٢٣٧.\n(^٦) في هامش الأصل: حفص هذا ضعفه أبو حاتم وقال أبو زرعة: ليس بالقوي، وقال ابن حبان: لا يحتج به.","vol":"20","page":303},{"text":"وأبو طالب اسمه: عبد مناف، وقيل: اسمه كنيته.\nأمه: فاطمة بنت أسد بن هاشم، وهي أول هاشمية ولدت هاشميَّا، من كبار الصحابيات، ولدته بشعب بني هاشم وهو أول من آمن من الصبيان، وكان أخفى إسلامه -فأما الصديق فأظهره- وسنه ثماني سنين، وفيه أقوال أخر إلى عشرين، قال أبو عمر: وأصح ما قيل فيه ابن ثلاث عشرة (^١).\nبويع يوم مقتل عثمان في ذي الحجة سنة خمس وثلاثين.\nقَتَلُهُ عبد الرحمن بن ملجم الفاتك، وإن ذكر في الصحابة.\nوقال ابن يونس: وقرأ (^٢) على معاذ بن جبل، وكان قتله في رمضان سنة أربعين عن ثلاث وستين، أو سبع أو ثمان وخمسين، وهو من المهاجرين الأولين، وخصائصه كثيرة ذكرتها في ترجمته موضحة في الكتاب المشار إليه (^٣) فيما سلف، قال الإمام أحمد: لم يرو في فضائل الصحابة بالأسانيد الحسان ما روي في فضائله مع قدم إسلامه (^٤).\nثم ذكر البخاري في الباب أحاديث معلقة ومسندة:\nأولها:\nقال النبي - ﷺ - لعلي: \"أَنْتَ مِنِّي وَأَنَا مِنْكَ\".\n_________\n(^١) \"الاستيعاب\" ٣/ ٢٠٠.\n(^٢) أي: علي - ﵁ -.\n(^٣) يعني به \"العدة في معرفة رجال العمدة\"، والله أعلم.\n(^٤) ذكره ابن عبد البر في \"الاستيعاب\" ٣/ ٢١٣، وزاد نسبتها إلى إسماعيل بن إسحاق القاضي، فكلا الإمامين قال تلك المقالة، وكذلك قال الإمام النسائي، كما أشار ابن عبد البر في موضعه.","vol":"20","page":304},{"text":"هذا الحديث أسنده بعد من حديث البراء قال: خرج رسول الله - ﷺ - يعني: من مكة فاتبعته ابنة حمزة تنادي: يا عم .. الحديث (^١) فذكره.\nوقد سلف مطولًا في الصلح (^٢)، وأخرجه الترمذي من حديث عمران ابن حصين بلفظ: \"إن عليًّا مني وأنا منه، وهو ولي كل مؤمن بعدي\"، ثم قال: حسن غريب لا نعرفه إلا من حديث جعفر بن سليمان (^٣).\nوأخرجه القاسم بن إسماعيل بن إبراهيم البصري في \"فضائل الصحابة\" من حديث بريدة مطولًا فيه: \"لا يقع في علي فإن عليًّا مني وأنا منه\"، ومن حديث الحكم بن عطية ثنا محمد أن علي بن أبي طالب وجعفرًا وزيدًا دخلوا على رسول الله - ﷺ - فقال: \"أما أنت يا جعفر فأشبه خُلقك خُلقي، وأنت يا علي فأنت مني وأنا منك\" الحديث (^٤)، وفي حديث أبي رافع: \"فقال جبريل: وأنا منكما يا رسول الله .. \" الحديث (^٥).\nفيه: فضيلة ظاهرة له، وأبو سيدنا رسول الله - ﷺ - وأبوه شقيقان.\nالحديث الثاني:\nوَقَالَ عُمَرُ - ﵁ -: تُوُفِّيَ النبي - ﷺ - وَهْوَ عَنْهُ رَاضٍ.\nهذا الحديث سلف في الباب قبله مسندًا.\n_________\n(^١) يأتي برقم (٤٢٥١) كتاب: المغازي، باب: عمرة القضاء.\n(^٢) برقم (٢٦١٩) باب: كيف يكتب: هذا ما صالح فلان بن فلان.\n(^٣) \"سنن الترمذي\" (٣٧١٢).\n(^٤) رواه أحمد ٥/ ٢٠٤، وقال الهيثمي في \"المجمع\" ٩/ ٢٧٥: إسناده حسن.\n(^٥) رواه الطبراني ١/ ٣١٨ (٩٤١)، وقال الهيثمي في \"المجمع\": وفيه حبان بن علي، وهو ضعيف، وثقه ابن معين في رواية، ومحمد بن عبيد الله بن أبي رافع ضعيف عند الجمهور، ووثقه ابن حبان.","vol":"20","page":305},{"text":"الحديث الثالث:\nحديث سَهْلِ بْنِ سَعْدٍ - ﵁ - أَنه - ﷺ - قَالَ: «لأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يَفْتَحُ الله عَلَى يَدَيْهِ ..» الحديث.\nالحديث الرابع:\nحديث سَلَمَةَ عن عَلِي مثله، وذلك يوم خيبر قال الحاكم في \"إكليله\": بعث - ﵇ - أبا بكر إلى حصون خيبر فقاتل وجهد، ولم يكن فتح، فبعث عمر - ﵁ - فلم يكن فتح، فأعطاها علي بن أبي طالب قال: رواه عن رسول الله - ﷺ - غير سهل جماعة من الصحابة: أبو هريرة (^١)، وعلي، وسعد بن أبي وقاص (^٢)، والزبير بن العوام، والحسن بن علي (^٣)، وابن عباس (^٤)، وجابر بن عبد الله (^٥)، وعبد الله بن عمر (^٦)، وعمران بن حصين (^٧)، وأبو ليلى الأنصاري (^٨)، وبريدة (^٩)، وعامر بن أبي وقاص وآخرون يطول ذكرهم.\nولفظه في حديث علي: \"لأعطين الراية -أو ليأخذن الراية- غدًا رجل يحب الله ورسوله يفتح الله عليه\"، وفي نسخة: \"ويحبه الله ورسوله\".\n_________\n(^١) مسلم (٢٤٠٥).\n(^٢) الترمذي (٣٧٢٤).\n(^٣) أحمد ١/ ١٩٩، وصححه ابن حبان ١٥/ ٣٨٣.\n(^٤) الحاكم ٣/ ١١١، وقال: على شرط الشيخين.\n(^٥) أحمد ٣/ ٣٧٦.\n(^٦) أحمد ٢/ ٢٦.\n(^٧) الطبراني ١٨/ ٢٣٧.\n(^٨) أحمد ١/ ٩٩.\n(^٩) أحمد ٥/ ٣٥٥.","vol":"20","page":306},{"text":"وهو كذلك في رواية أخرى زيادة: \"ليس بفرار، يفتح الله له خيبر\" (^١)، قال علي: فوضع رأسي في حجره ثم بسق في إلية راحته ثم دلك بها عيني ثم قال: \"اللهم لا يشتكي حرا ولا بردًا\" قال علي: فما اشتكيت عيني ولا حرًّا ولا قرًّا حتى الساعة.\nوفي لفظ: ودعا له ست دعوات، \"اللهم أعنه و(استعن) (^٢) به، وارحمه وارحم به وانصره وانصر به، اللهم وال من والاه وعاد من عاداه\" (^٣)، وفي لفظ: قال: علام أقاتلهم؟ قال: \"على أن يشهدوا أن لا إله إلا الله، وأني رسول الله، فإذا فعلوا فقد حقنوا دماءهم وأموالهم إلا بحقها وحسابهم على الله\" (^٤) قال ابن عباس: فكانت راية رسول الله - ﷺ - بعد ذلك في المواطن كلها مع علي - ﵁ -.\nوفي حديث جابر بن سمرة - ﵁ - قالوا: يا رسول الله - ﷺ -، من يحمل رايتك يوم القيامة؟ قال: \"من عسى أن يحملها يوم القيامة إلا من كان يحملها، علي بن أبي طالب\" (^٥).\n_________\n(^١) رواها ابن ماجه (١١٧) وأحمد ١/ ٩٩ وحسنه الألباني في \"صحيح ابن ماجه\" (٩٥).\n(^٢) كذا في الأصل، وفي \"معجم الطبراني الكبير\": (أعزَّ به).\n(^٣) رواه الطبراني في \"الكبير\" ١٢/ ١٢٢ (١٢٦٥٣).\n(^٤) رواه الحاكم في \"المستدرك\" ٣/ ٣٨ وقال: قد اتفق الشيخان على إخراج حديث الراية، يعني: ولم يخرجاه بهذِه السياقة.\nوقال الهيثمي في \"المجمع\" ٦/ ١٥٢: رواه الطبراني في \"الصغير\" وفيه الخليل بن مرة، قال أبو زرعة: شيخ صالح، وضعفه جماعة.\n(^٥) رواه ابن عساكر في \"تاريخ دمشق\" ٤٢/ ٧٤.\nونظام الملك في \"أماليه\" تحقيق أبي إسحاق الحويني ١/ ٤٦ (١٦) وخيثمة في \"حديث خيثمة\" ١٠/ ١٩٩.","vol":"20","page":307},{"text":"وروى أبو القاسم البصري في كتابه (^١) من حديث قيس بن الربيع، عن أبي هارون العبدي، عن أبي سعيد أنه - ﷺ - قال: \"لأعطين الراية رجلا كرارا غير فرار\" فقال حسان: يا رسول الله، تأذن لي أن أقول في علي شعرًا قال: \"قل\" فقال (^٢):\nوكان يبتغي أرمد العين يبتغي … دواء فلما لم يخش مداويا\nحباه رسول الله منه بتفلة … فبورك مرقيًّا وبورك راقيا\nوقال سأعطي الراية اليوم صارما … فذاك محبًّا للرسول مواتيا\nيحب النبي والإله يحبه … فيفتح لنا تيك الحصون التواليا\nفأمضى بها دون البرية كلها … عليًّا وسماه الوزير المؤاخيا\nقوله: (فَبَاتَ النَّاسُ يَدُوكُونَ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَاهَا)، وهو بدال مهملة ثم واو ثم كاف أي: يخوضون في ذلك ويتداولون الرأي فيه، والدوكة: الاختلاط والخوض يقال: بات القوم يدوكون إذا وقعوا في اختلاط.\nوقوله: (\"انْفُذْ عَلَى رِسْلِكَ\") هو بكسر الراء أي: على هينتك.\nالحديث الخامس:\nحديث السالف في قوله: (\"اجْلِسْ يَا أَبَا تُرَابٍ\") مرتين وما كان له اسم أحب إليه منه، قوله: (فَاسْتَطْعَمْتُ الحَدِيثَ سهْلًا)، أي: سألته أن يحدثني.\n_________\n(^١) هو: \"فضائل الصحابة\".\n(^٢) نسبت هذِه الأبيات إلى حسان - ﵁ -، ولم أعثر عليها في ديوانه، ورأيت أن الصفدي في \"الوافي بالوفيات\" نسبها إلى الفخر الكنجي محمد بن يوسف بن محمد في ترجمته، فقال: وله شعر يدل على تشيعه ثم ذكر هذِه الأبيات باختلاف يسير في ألفاظها، فانظره هناك، ووافقه في ذلك في اليونيني في \"ذيل مرآة الزمان\" في ذكر أخبار: السنة الثامنة والخمسين والستمائة.","vol":"20","page":308},{"text":"الحديث السادس:\nحديث سَعْدِ بْنِ عُبَيْدَةَ قَالَ: جَاءَ رَجُلٌ إِلَى ابْنِ عُمَرَ - ﵄ -، فَسَأَلَهُ عَنْ عُثْمَانَ، فَذَكَرَ عَنْ مَحَاسِنِ عَمَلِهِ، قَالَ: لَعَلَّ ذَاكَ يَسُوؤُكَ؟ قَالَ: نَعَمْ. قَالَ: فَأَرْغَمَ الله بِأَنْفِكَ. ثُمَّ سَأَلَهُ عَنْ عَلِيٍّ، فَذَكَرَ مَحَاسِنَ عَمَلِهِ قَالَ: هُوَ ذَاكَ، بَيْتُهُ أَوْسَطُ بُيُوتِ النَّبِيِّ - ﷺ -. ثُمَّ قَالَ: لَعَلَّ ذَاكَ يَسُوؤُكَ؟ قَالَ: أَجَلْ. قَالَ: فَأَرْغَمَ الله بِأَنْفِكَ، انْطَلِقْ فَاجْهَدْ عَلَيَّ جَهْدَكَ.\nمعنى (أَرْغَمَ الله بِأَنْفِكَ): أوقع الله بك سوءًا، واشتقاقه من السقوط على الوجه فيلصق بالأرض بالرغام، وهو التراب. ومعنى: (بيته أوسط بيوت رسول الله - ﷺ -) أحسنها بناء ومن قال: (وسط) يقول: بينها. قاله الداودي.\nالحديث السابع:\nحديث عَلِيٌّ أَنَّ فَاطِمَةَ - ﵍ - شَكَتْ مَا تَلْقَى مِنْ أَثَرِ الرَّحَا، فَأَتَى النَّبِيَّ - ﷺ - سَبْيٌ، وفي آخره \"إِذَا أَخَذْتُمَا مَضَاجِعَكُمَا تُكَبِّرَا أَرْبَعًا وَثَلَاثِينَ، وَتُسَبِّحَا ثَلَاثًا وَثَلَاثِينَ، وَتَحْمَدَا ثَلَاثَةً وَثَلَاثِينَ، فَهْوَ خَيْرٌ لَكُمَا مِنْ خَادِمٍ».\nوهي منقبة ظاهرة لهما.\nالحديث الثامن:\nحديث إِبْرَاهِيمَ بْنَ سَعْدٍ، عَنْ أَبِيهِ قال: قَالَ النَّبِيُّ - ﷺ - لِعَلِيٍّ: «أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى؟!».\nهذا قاله لما خرج إلى تبوك ولم يستصحبه فقال: \"تخلفني مع الذرية\" فضرب له المثل في استخلاف موسى هارون علي بني إسرائيل حين خرج إلى الطور، ولم يرد به الخلافة بعد الموت، وإنما كان خليفته في حياته في وقت خاص، فأمكن الأمر كذلك كمن ضرب به المثل.","vol":"20","page":309},{"text":"الحديث التاسع:\nحديث عَبِيدَةَ، عَنْ عَلِيٍّ - ﵁ - قَالَ: اقْضُوا كَمَا كُنْتُمْ تَقْضُونَ .. إلى آخره.\nسبق أنه لما قدم إلى العراق قال: كنت رأيت مع عمر - ﵁ - أن تعتق أمهات الأولاد، وقد رأيت الآن أن يسترققن، فقال عبيدة (^١): رأيك يومئذ في الجماعة أحب إلى من رأيك اليوم في الفرقة، فقال: (اقضوا كما كنتم تقضون)، وخشي ما وقع فيه من تأويل أهل العراق.\nوقوله: (فَإِنّي أَكْرَهُ الاخْتِلَافَ) يعني: أن يخالف أبا بكر وعمر.\nوقوله: (فكان ابن سيرين يرى أن عامة ما يروى عن علي الكذبُ) وسببه أن كثيرًا ممن روى عنه أهل الكوفة ليس لهم ذلك.\n_________\n(^١) ورد بهامش الأصل: هو عبيدة بن عمرو السلماني.","vol":"20","page":310},{"text":"<span data-type='title' id=toc-2370>١٠ - باب مَنَاقِبُ جَعْفَرِ بْنِ أَبِي طَالِبٍ - ﵁ </span>-\nوَقَالَ النَّبِيُّ - ﷺ -: «أَشْبَهْتَ خَلْقِي وَخُلُقِي». [انظر: ٤٢٥١]\n\n٣٧٠٨ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ دِينَارٍ أَبُو عَبْدِ اللهِ الجُهَنِيُّ، عَنِ ابْنِ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ النَّاسَ كَانُوا يَقُولُونَ: أَكْثَرَ أَبُو هُرَيْرَةَ. وَإِنِّى كُنْتُ أَلْزَمُ رَسُولَ اللهِ - ﷺ - بِشِبَعِ بَطْنِي، حَتَّى لَا آكُلُ الخَمِيرَ، وَلَا أَلْبَسُ الحَبِيرَ، وَلَا يَخْدُمُنِي فُلَانٌ وَلَا فُلَانَةُ، وَكُنْتُ أُلْصِقُ بَطْنِي بِالْحَصْبَاءِ مِنَ الْجُوعِ، وَإِنْ كُنْتُ لأَسْتَقْرِئُ الرَّجُلَ الآيَةَ هِيَ مَعِي كَيْ يَنْقَلِبَ بِي فَيُطْعِمَنِي، وَكَانَ أَخْيَرَ النَّاسِ لِلْمِسْكِينِ جَعْفَرُ بْنُ أَبِي طَالِبٍ، كَانَ يَنْقَلِبُ بِنَا فَيُطْعِمُنَا مَا كَانَ فِي بَيْتِهِ، حَتَّى إِنْ كَانَ لَيُخْرِجُ إِلَيْنَا العُكَّةَ التِي لَيْسَ فِيهَا شَيْءٌ، فَنَشُقُّهَا فَنَلْعَقُ مَا فِيهَا. [٥٤٣٢ - فتح: ٧/ ٧٥]\n\n٣٧٠٩ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ عَنِ الشَّعْبِيِّ، أَنَّ ابْنَ عُمَرَ - ﵄ - كَانَ إِذَا سَلَّمَ عَلَى ابْنِ جَعْفَرٍ قَالَ: السَّلَامُ عَلَيْكَ يَا ابْنَ ذِي الْجَنَاحَيْنِ. [٤٢٦٤ - فتح: ٧/ ٧٥]\nهو أبو عبد الله الهاشمي الطيار، أحد السابقين الأولين، والشهداء المبرزين، أسلم قديمًا، وهاجر الهجرتين، مات بمؤتة في جمادى سنة ثمان، ابن إحدى وأربعين أو ثلاث وثلاثين.\nقال البخاري: (قَالَ النَّبِيُّ - ﷺ -: «أَشْبَهْتَ خَلْقِي وَخُلُقِي»).\nهذا قطعة من حديث البراء السالف الذي قال فيه لعلي: \"أنت مني وأنا منك\" (^١).\nثم البخاري حديث أَبِى هُرَيْرَةَ - ﵁ -: كُنْتُ أَلْزَمُ رَسُولَ اللهِ - ﷺ - بِشِبَعِ بَطْنِي، كَانَ أَخْيَرَ النَّاسِ لِلْمِسْكِينِ جَعْفَرُ بْنُ أَبِي طَالِبٍ، كَانَ\n_________\n(^١) سلف برقم (٢٦١٩) كتاب: الصلح، باب: كيف يكتب هذا ما صالح فلان بنُ فلان.","vol":"20","page":311},{"text":"يَنْقَلِبُ بِنَا فَيُطْعِمُنَا مَا كَانَ فِي بَيْتِهِ، حَتَّى إِنْ كَانَ لَيُخْرِجُ إِلَيْنَا الْعُكَّةَ التِي لَيْسَ فِيهَا شَيْءٌ، فَنَشُقُّهَا فَنَلْعَقُ مَا فِيهَا.\nذكر أبو هريرة بعض أمره وسكت عن لزومه إياه لما يعيش فيه، ويقال: سكت عن ذكر الاقتباس؛ لأنه عمل صالح خشي أن يدخله رياء.\nوقوله: «حين) (^١) لَا آكُلُ الخَمِيرَ، وَلَا أَلْبَسُ الحَبِيرَ) الخمر: ما يجعل الخمر في عجينة من الخبز الأدم، والحبير -بالحاء المهملة-: الثياب المحبرة، كالبرود اليمانية ونحوها، قاله الخطابي (^٢)، وقال الهروي: الحبير: ثياب يصنع باليمن، قال: وهي تستحب في الكفن، وقال ابن فارس: الثوب الحبير الجديد (^٣).\nوقوله: (كُنْتُ أُلْصِقُ بَطْنِي بِالْحَصبَاءِ مِنَ الجُوعِ). هو كقوله: كنت أخر ما بين البيت والمنبر، حتى يظن من رآني أني مجنون، وما بي جنون، ما بي إلا الجوع (^٤).\nثم ذكر حديث الشَّعْبِيِّ، أَنَّ ابن عُمَرَ - ﵄ - كَانَ إِذَا سَلَّمَ عَلَى ابن جَعْفَرٍ قَالَ: السَّلَامُ عَلَيْكَ يَا ابن ذِي الجَنَاحَيْنِ.\nسببه أن قطعت يداه في القتال؛ فجعلهما الله له جناحين في الجنة في البرزخ. وقول أبي هريرة - ﵁ - في الحديث قبله: (إنه كان خير الناس للمساكين) أي: لسخائه، ومن أشبه الشارع خَلقًا وخُلقًا، كيف\n_________\n(^١) كذا في الأصل وهي برواية أبي ذر والأصيلي والمستملي وأبي الوقت مصححة، انظر هامش اليونينية ٥/ ١٩.\n(^٢) \"أعلام الحديث\" ٣/ ١٦٣٨.\n(^٣) \"مجمل اللغة\" ١/ ٢٦٠.\n(^٤) سيأتي برقم (٧٣٢٤) كتاب الاعتصام، باب ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم.","vol":"20","page":312},{"text":"لا يكون ذلك من شيمته، وكان ابنه أيضًا جوادًا حتا قال له الحسن والحسين: إنك مِتلاف. فقال: عودني ربي أن يُفضل على ما أفضل عن الناس.","vol":"20","page":313},{"text":"<span data-type='title' id=toc-2371>١١ - باب ذِكْرُ العَبَّاسِ بْنِ عَبْدِ المُطَّلِبِ - ﵁ </span>-\n٣٧١٠ - حَدَّثَنَا الحَسَنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَارِيُّ، حَدَّثَنِي أَبِي عَبْدُ اللهِ بْنُ الْمُثَنَّى، عَنْ ثُمَامَةَ بْنِ عَبْدِ اللهِ بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ أَنَّ عُمَرَ بْنَ الخَطَّابِ كَانَ إِذَا قَحَطُوا اسْتَسْقَى بِالْعَبَّاسِ بْنِ عَبْدِ المُطَّلِبِ، فَقَالَ: اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا - ﷺ - فَتَسْقِينَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا. قَالَ: فَيُسْقَوْنَ. [انظر: ١٠١٠ - فتح: ٧/ ٧٧]\nذكر فيه حديث أَنَس - ﵁ - في استسقاء عُمَرَ - ﵁ -، وقد سلف في بابه، وسنده ومتنه سواء (^١).\nوهو أبو الفضل العباس بن عبد المطلب بن هاشم بن عبد مناف القرشي الهاشمي، عم رسول الله - ﷺ -، وكان أسن من رسول الله - ﷺ - بسنتين أو ثلاث، ولد قبل الفيل بثلاث سنين حضر بدرًا مُكرها، فأسر يوم بدر، ثم أسلم بَعْدُ، مات بالبقيع سنة اثنتين وثلاثين بالمدينة، وهو آخر من مات من أعمامه.\n_________\n(^١) برقم (١٠١٠) كتاب: الاستسقاء، باب: سؤال الناس الإمام الاستسقاء إذا قحطوا.","vol":"20","page":314},{"text":"<span data-type='title' id=toc-2372>١٢ - باب مَنَاقِبُ قَرَابَةِ رَسُولِ اللهِ - ﷺ - وَمَنْقَبَةِ فَاطِمَةَ بِنْتِ النَّبِيِّ - ﷺ </span>-\nوَقَالَ النَّبِيُّ - ﷺ -: «فَاطِمَةُ سَيِّدَةُ نِسَاءِ أَهْلِ الجَنَّةِ».\n\n٣٧١١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنْ عَائِشَةَ أَنَّ فَاطِمَةَ - ﵍ - أَرْسَلَتْ إِلَى أَبِي بَكْرٍ تَسْأَلُهُ مِيرَاثَهَا مِنَ النَّبِيِّ - ﷺ - فِيمَا أَفَاءَ اللهُ عَلَى رَسُولِهِ - ﷺ -، تَطْلُبُ صَدَقَةَ النَّبِىِّ - ﷺ - التِي بِالْمَدِينَةِ وَفَدَكٍ وَمَا بَقِيَ مِنْ خُمُسِ خَيْبَرَ.\n\n٣٧١٢ - فَقَالَ أَبُو بَكْرٍ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا نُورَثُ، مَا تَرَكْنَا فَهْوَ صَدَقَةٌ، إِنَّمَا يَأْكُلُ آلُ مُحَمَّدٍ مِنْ هَذَا الْمَالِ -يَعْنِي: مَالَ اللهِ- لَيْسَ لَهُمْ أَنْ يَزِيدُوا عَلَى المَأْكَلِ». وَإِنِّي وَاللهِ لَا أُغَيِّرُ شَيْئًا مِنْ صَدَقَاتِ النَّبِيِّ - ﷺ - الَّتِى كَانَتْ عَلَيْهَا فِي عَهْدِ النَّبِيِّ - ﷺ -، وَلأَعْمَلَنَّ فِيهَا بِمَا عَمِلَ فِيهَا رَسُولُ اللهِ - ﷺ -. فَتَشَهَّدَ عَلِيٌّ، ثُمَّ قَالَ إِنَّا قَدْ عَرَفْنَا يَا أَبَا بَكْرٍ فَضِيلَتَكَ. وَذَكَرَ قَرَابَتَهُمْ مِنْ رَسُولِ اللهِ - ﷺ - وَحَقَّهُمْ، فَتَكَلَّمَ أَبُو بَكْرٍ فَقَالَ: وَالَّذِى نَفْسِي بِيَدِهِ، لَقَرَابَةُ رَسُولِ اللهِ - ﷺ - أَحَبُّ إِلَيَّ أَنْ أَصِلَ مِنْ قَرَابَتِي. [انظر: ٣٠٩٣ - مسلم: ١٧٥٩ - فتح: ٧/ ٧٧]\n\n٣٧١٣ - أَخْبَرَنِي عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاقِدٍ قَالَ: سَمِعْتُ أَبِي يُحَدِّثُ، عَنِ ابْنِ عُمَرَ، عَنْ أَبِي بَكْرٍ - ﵃ - قَالَ: ارْقُبُوا مُحَمَّدًا - ﷺ - فِي أَهْلِ بَيْتِهِ.\n\n٣٧١٤ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «فَاطِمَةُ بَضْعَةٌ مِنِّي، فَمَنْ أَغْضَبَهَا أَغْضَبَنِي». [انظر: ٩٢٦ - مسلم: ٢٤٤٩ - فتح: ٧/ ٧٨]\n\n٣٧١٥ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: دَعَا النَّبِيُّ - ﷺ - فَاطِمَةَ ابْنَتَهُ فِي شَكْوَاهُ الذِي قُبِضَ فِيهَا، فَسَارَّهَا بِشَيْءٍ فَبَكَتْ، ثُمَّ دَعَاهَا فَسَارَّهَا فَضَحِكَتْ، قَالَتْ: فَسَأَلْتُهَا عَنْ ذَلِكَ.","vol":"20","page":315},{"text":"[انظر: ٣٦٢٤ - مسلم: ٢٤٥٠ - فتح: ٧/ ٧٨].\n\n٣٧١٦ - فَقَالَتْ: سَارَّنِي النَّبِيُّ - ﷺ - فَأَخْبَرَنِي أَنَّهُ يُقْبَضُ فِي وَجَعِهِ الذِي تُوُفِّيَ فِيهِ فَبَكَيْتُ، ثُمَّ سَارَّنِي فَأَخْبَرَنِي أَنِّي أَوَّلُ أَهْلِ بَيْتِهِ أَتْبَعُهُ فَضَحِكْتُ. [انظر: ٣٦٢٤ - مسلم: ٢٤٥٠ - فتح: ٧/ ٧٨].\nثم ساق أربعة أحاديث (^١):\nأحدها:\nحديث عَائِشَةَ - ﵂ - أَنَّ فَاطِمَةَ أَرْسَلَتْ إِلَى أَبِي بَكْرٍ تَسْأَلُهُ مِيرَاثَهَا مِنَ رسول الله - ﷺ -، وفي آخره: والذي نفسي بيده لقرابة رسول الله - ﷺ - أحب إلى أن أصل من قرابتي.\nثانيها:\nحديث ابن عُمَرَ - ﵁ -، عَنْ أَبِي بَكْرٍ - ﵁ - قَالَ: ارْقُبُوا مُحَمَّدًا - ﷺ - فِي أَهْلِ بَيْتِهِ.\nثالثها:\nحديث المِسْوَرِ بْنِ مَخْرَمَةَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"فَاطِمَةُ بَضْعَة مِنِّي، فَمَنْ أَغْضَبَهَا فَقَدْ أَغْضَبَنِي\".\n_________\n(^١) أحاديث الباب حسب ترقيم محمد فؤاد عبد الباقي ستة أحاديث، فقد اعتبر الحديث الأول حديثين لوروده بأسانيد مختلفة مواضع عدة رقم (٣٠٩٢) كتاب: فرض الخمس، باب: فرض الخمس فقال، حدثنا عبد العزيز بن عبد الله حدثنا إبراهيم بن سعد عن صالح عن ابن شهاب أخبرني عروة عن عائشة.\nوكذا الحديث الرابع. رقم (٣٦٢٣) كتاب: المناقب، باب: علامات النبوة.\nقال: حدثنا أبو نعيم حدثنا زكرياء عن فراس عن عامر الشعبي عن مسروق، عن عائشة.","vol":"20","page":316},{"text":"رابعها:\nحديث عَائِشَةَ عن فاطمة - ﵂ - في بكائها ثم ضحكها. وقد سلف.\nوتعليقه الأول: أسنده في أواخر باب: علامات النبوة من حديث عائشة - ﵂ -، وسلف بلفظ: \"أما ترضين أن تكوني سيدة نساء أهل الجنة -أو- نساء المؤمنين\" (^١).\nفي إرسال فاطمة طلب ميراثها طلب الكفاف، وترك إضاعة المال، وأنها لم تكن علمت قوله: \"لَا نُورَثُ\".\nوفيه: أنه - ﷺ - كان أبقى رباعه لقوت أهله في حياته ومماته، وما يعرض له من أمور المسلمين.\nوفيه: أنه كان له في الخمس حظ.\nوفيه: أن صدقة رباعه الوقف ليس أن تسأل للفقراء.\nوفيه: أن لبني هاشم حقا في مال الله وهو من الفيء والخمس والجزية وشبه ذلك؛ ليتنزهوا عن الصدقة، (وتشهد) (^٢) علي، إلى آخر الحديث ليس من هذا، إنما كان ذلك بعد موت فاطمة، وقد أتى به في موضع آخر.\nوقوله: (لقَرَابَةُ رَسُولِ اللهِ - ﷺ - أَحَبُّ إِلَيَّ أَنْ أَصِلَ مِنْ قَرَابَتِي) يعني: أنه لا آلوهم فيما يجب لهم.\nوقوله: (ارْقُبُوا مُحَمَّدًا - ﷺ - فِي أَهْلِ بَيْتِهِ). أوصى بذلك الناس، قال ابن فارس: (أرقبت الحائط والمطر) (^٣).\n_________\n(^١) سلف برقم (٣٦٢٤).\n(^٢) في الأصل: (وشبهة).\n(^٣) كذا في الأصل، وفي \"المجمل\": الرقيب: الحافظ والمنتظر.","vol":"20","page":317},{"text":"المرقب: المكان المشرف العالي يقف عليه الرقيب (^١).\nوروي أنه - ﷺ - أصبح يوما خاثرًا، فقيل له في ذلك: فقال: \"رأيت أمتي تقتل حُسينًا\" (^٢).\nفائدة:\nبنت سيدنا تكنى: أم أبيها؛ أنكحها على بعد وقعة أحد بنت خمس عشرة سنة وخمسة أشهر ونصف. وكان سن عليٍّ - ﵁ - يومئذ إحدى وعشرين سنة وخمسة أشهر، ماتت بعد سيدنا رسول الله - ﷺ - بستة أشهر على الأصح، وقيل: بثلاثة قاله مالك. بنت إحدى وعشرين أو سبع أو ثمان، وقيل: خمس وثلاثين، وترجمتها موضحة في دارجال العمدة\".\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٩٣.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٧/ ٤٧٧ - ٤٧٨ (٣٧٧٥٥)، من حديث أم سلمة بلفظ: إن جبريل أتاني بالتربة التي يقتل عليها .. الحديث، ورواه الطبراني ٣/ ١٠٥ (٢٨١١)، من حديث عبد الله بن بني، عن أبيه أنه سافر مع على .. الحديث، والطبراني أيضًا ٨/ ٢٥٨ (٨٠٩٦)، من حديث أبي أمامة بلفظ: \"إن أمتي يقتلون هذا\". ورواه الحاكم في \"المستدرك\" ٣/ ١٧٦ - ١٧٧، من حديث أم الفضل بنت الحارث، بلفظ: \"أتاني جبريل … \".\nوالحديث صححه الحاكم على شرط الشيخين، وتعقبه الذهبي في \"التلخيص\" بقوله: بل منقطع؛ فإن شدادًا لم يدرك الفضل.\nووثق الهيثمي رجال الطبراني كما في \"المجمع\" ٩/ ١٨٧ - ١٨٩.\nوصححه الألباني في \"الصحيحة\" (٨٢١) لشواهده.","vol":"20","page":318},{"text":"<span data-type='title' id=toc-2373>١٣ - باب مَنَاقِبُ الزُّبَيْرِ بْنِ العَوَّامِ - ﵁ </span>-\nوَقَالَ ابْنُ عَبَّاسٍ - ﵄ -: هُوَ حَوَارِيُّ النَّبِيِّ - ﷺ -،\nوَسُمِّيَ الحَوَارِيُّونَ؛ لِبَيَاضِ ثِيَابِهِمْ. [انظر: ٤٦٦٥]\n\n٣٧١٧ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: أَخْبَرَنِي مَرْوَانُ بْنُ الحَكَمِ قَالَ: أَصَابَ عُثْمَانَ بْنَ عَفَّانَ رُعَافٌ شَدِيدٌ سَنَةَ الرُّعَافِ، حَتَّى حَبَسَهُ عَنِ الْحَجِّ وَأَوْصَى، فَدَخَلَ عَلَيْهِ رَجُلٌ مِنْ قُرَيْشٍ قَالَ اسْتَخْلِفْ. قَالَ: وَقَالُوهُ؟ قَالَ: نَعَمْ. قَالَ: وَمَنْ؟ فَسَكَتَ، فَدَخَلَ عَلَيْهِ رَجُلٌ آخَرُ -أَحْسِبُهُ الحَارِثَ- فَقَالَ: اسْتَخْلِفْ. فَقَالَ عُثْمَانُ: وَقَالُوا؟ فَقَالَ: نَعَمْ. قَالَ: وَمَنْ هُوَ فَسَكَتَ، قَالَ: فَلَعَلَّهُمْ قَالُوا: الزُّبَيْرَ؟ قَالَ: نَعَمْ. قَالَ أَمَا وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُ لَخَيْرُهُمْ مَا عَلِمْتُ، وَإِنْ كَانَ لأَحَبَّهُمْ إِلَى رَسُولِ اللهِ - ﷺ -. [٣٧١٨ - فتح: ٧/ ٧٩]\n\n٣٧١٨ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، أَخْبَرَنِي أَبِي، سَمِعْتُ مَرْوَانَ: كُنْتُ عِنْدَ عُثْمَانَ، أَتَاهُ رَجُلٌ فَقَالَ: اسْتَخْلِفْ. قَالَ: وَقِيلَ ذَاكَ؟ قَالَ: نَعَمْ، الزُّبَيْرُ. قَالَ: أَمَا وَاللهِ إِنَّكُمْ لَتَعْلَمُونَ أَنَّهُ خَيْرُكُمْ. ثَلَاثًا. [انظر: ٣٧١٧ - فتح: ٧/ ٧٩]\n\n٣٧١٩ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ العَزِيزِ -هُوَ ابْنُ أَبِي سَلَمَةَ- عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَإِنَّ حَوَارِيَّ الزُّبَيْرُ بْنُ العَوَّامِ». [انظر: ٢٨٤٦ - مسلم: ٢٤١٥ - فتح: ٧/ ٧٩]\n\n٣٧٢٠ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ قَالَ: كُنْتُ يَوْمَ الأَحْزَابِ جُعِلْتُ أَنَا وَعُمَرُ بْنُ أَبِي سَلَمَةَ فِي النِّسَاءِ، فَنَظَرْتُ فَإِذَا أَنَا بِالزُّبَيْرِ عَلَى فَرَسِهِ، يَخْتَلِفُ إِلَى بَنِي قُرَيْظَةَ مَرَّتَيْنِ أَوْ ثَلَاثًا، فَلَمَّا رَجَعْتُ قُلْتُ: يَا أَبَتِ، رَأَيْتُكَ تَخْتَلِفُ. قَالَ: أَوَهَلْ رَأَيْتَنِي يَا بُنَيَّ؟ قُلْتُ: نَعَمْ. قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - قَالَ: «مَنْ يَأْتِ بَنِي قُرَيْظَةَ فَيَأْتِينِي بِخَبَرِهِمْ». فَانْطَلَقْتُ، فَلَمَّا رَجَعْتُ جَمَعَ لِي رَسُولُ اللهِ - ﷺ - أَبَوَيْهِ، فَقَالَ: «فِدَاكَ أَبِي وَأُمِّي». [مسلم: ٢٤١٦ - مسلم: ٢٤١٦ - فتح: ٧/ ٨٠]","vol":"20","page":319},{"text":"٣٧٢١ - حَدَّثَنَا عَلِيُّ بْنُ حَفْصٍ، حَدَّثَنَا ابْنُ المُبَارَكِ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ أَنَّ أَصْحَابَ النَّبِيِّ - ﷺ - قَالُوا لِلزُّبَيْرِ يَوْمَ الْيَرْمُوكِ: أَلَا تَشُدُّ فَنَشُدَّ مَعَكَ؟ فَحَمَلَ عَلَيْهِمْ، فَضَرَبُوهُ ضَرْبَتَيْنِ عَلَى عَاتِقِهِ، بَيْنَهُمَا ضَرْبَةٌ ضُرِبَهَا يَوْمَ بَدْرٍ. قَالَ عُرْوَةُ: فَكُنْتُ أُدْخِلُ أَصَابِعِي فِي تِلْكَ الضَّرَبَاتِ أَلْعَبُ وَأَنَا صَغِيرٌ. [٣٩٧٣، ٣٩٧٥ - فتح: ٧/ ٨٠]\nهو أبو عبد الله الزبير بن العوام بن خويلد بن أسد بن عبد العزم ابن قصي بن كلاب بن مرة القرشي الأسدي ابن عمته صفية، واحد العشرة، واحد أعلام السابقين البدريين، هاجر الهجرتين، وصلى القبلتين، وأسلم وهو ابن ست عشرة، وكان أول من سل سيفًا في سبيل الله، قال أبو الثناء: وأول من استحق الثلث في الإسلام كان - ﷺ - يضرب له من المغانم أربعة أسهم سهمان لفرسه، وسهم له، وسهم من سهام ذي القربى، ونزلت الملائكة على زيه يوم بدر، وكان له ألف مملوك يستغل خراجهم كل يوم ويتصدق به، وحكم رسول الله - ﷺ - على قاتله بالنار (^١)، قتله عمر بن جرموز بغيا وظلما، كما أسلفته في الجهاد ابن أربع وستين سنة، وسلف هناك حديث جابر.\n(\"وحواري الزبير\")، والكلام على الحواري، ويأتي بعد، قيل: سموا حواريين؛ لأنهم يفضلون عند عيسى، وكذلك الزبير عند رسول الله - ﷺ - مختص بفضل، وسمي خير الحواري؛ لأنه أشرف الخيرة، وقيل: كانوا قصارين.\n_________\n(^١) رواه أحمد ١/ ٨٩، بلفظ: بشر قاتل ابن صفية بالنار. عن علي بن أبي طالب، موقوفا.","vol":"20","page":320},{"text":"ثم ذكر البخاري في الباب أحاديث أربعة:\nأحدها:\nحديث هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: أَخْبَرَنِي مَرْوَانُ بْنُ الحَكَمِ قَالَ: أَصَابَ عُثْمَانَ بْنَ عَفَّانَ رُعَافٌ شَدِيدٌ سَنَةَ الرُّعَافِ، حَتَّى حَبَسَهُ عَنِ الْحَجِّ وَأَوْصَى، إلى أن قال في الزبير: إِنَّهُ لَخَيْرُهُمْ مَا عَلِمْتُ، وَإِنْ كَانَ لأَحَبَّهُمْ إِلَى رَسُولِ اللهِ - ﷺ -.\nوفي رواية بعده: أما والله لتعلمون أنه خيركم (^١).\nقال الداودي: يشبه أن يكون أحسنهم خلقا، وظاهره (أنهم) (^٢) أفضلُهم، وهذا يبين قول ابن عمر - ﵄ -: ثم نترك أصحاب النبي - ﷺ - بعد عثمان لا نخير بينهم (^٣)، أن ذلك لم يكن قول جميعهم.\nثانيها:\nحديث جَابِرٍ - ﵁ -: «إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَإِنَّ حَوَارِيَّ الزُّبَيْرُ بْنُ العَوَّامِ». سلف في الجهاد مكررة (^٤).\nثالثها:\nحديث عَبْدِ اللهِ بْنِ الزُّبَيْرِ قَالَ: كُنْتُ يَوْمَ الأَحْزَابِ جُعِلْتُ أَنَا وَعُمَرُ بْنُ أَبِي سَلَمَةَ فِي النِّسَاءِ، فَنَظَرْتُ فَإِذَا أَنَا بِالزُّبَيْرِ عَلَى فَرَسِهِ. الحديث.\n_________\n(^١) اعتبرها المصنف رواية للحديث الأول مع أن البخاري ساق لها إسنادًا. وأعدها عبد الباقي حديثًا فلذا ترقيم الباب خمسة أحاديث.\n(^٢) كذا في الأصل، ولعلها: أنه أو أُيْهِمَ.\n(^٣) سلف برقم (٣٦٩٨) باب مناقب عثمان.\n(^٤) بأرقام (٢٨٤٦، ٢٨٤٧، ٢٩٩٧).","vol":"20","page":321},{"text":"وفيه: أنه أتى بخبر بني قريظة، وأنه لما رجع جمع له رسول الله - ﷺ - بين أبويه فقال: \"فداك أبي وأمي\".\nيوم الأحزاب كان سنة أربع وهو يوم الخندق (^١)، وعند انصرافه كانت بنو قريظة. قيل: لم يجمع الشارع بين أبويه إلا له ولسعد (^٢)، وإنما كان يقول: \"فداك أبي\"، وليس بذلك.\nوكان عُمْرُ عبدِ الله بن الزبير يومئذ سنتين وأشهر، ولا يذكر أن أحدًا عَقَل دون هذا السن في الحديث الصحيح؛ لأنه ولد في السنة الثالثة من الهجرة، وقيل: كانت الأحزاب سنة خمس فعمره ثلاثة أعوام وأشهر على هذا.\nقال الداودي: وروي أن أسماء هاجرت وهي متم قد قربت ولادتها، فإما أن تكون تأخرت هجرتها، أو هو اختلاف فيكون ابن الزبير يوم بني قريظة ابن أربع سنين إلا أشهرًا. قال: وكان ابن الزبير أول مولود ولد للمسلمين بالمدينة بعد الهجرة، وكان قد أبطأ ذلك عليهم حتى خافوا أن يهودَ سحرتهم، فلما ولد فرحوا بذلك، ثم ولد بعده للأنصار النعمان بن بشير (^٣)، وكان يوم اليرموك في خلافة عمر - ﵁ - وكان معه يوم بدر فرس، وقيل: فرسان، ولم يكن في المسلمين فارس غير ثلاثة: الزبير والمقداد وأبو مرثد الغنوي.\n_________\n(^١) ذكر ابن هشام أنها كانت في شوال لسنة خمس. \"السيرة النبوية\" ٣/ ٢٢٩.\n(^٢) سلف برقم (٢٩٠٥) كتاب الجهاد، باب المجن ومن يترس بترس صاحبه.\n(^٣) ورد بهامش الأصل: (…) ولد على رأس أربعة عشر شهرًا من الهجرة، وهو أول مولود ولد من الأنصار بعد الهجرة، وقيل في مولده غير ما ذكرت، لكن الذي ذكرت هو الأصح والأشهر، فاعلمه.","vol":"20","page":322},{"text":"الحديث الرابع:\nحديث هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ أَنَّ أَصْحَابَ النَّبِيِّ - ﷺ - قَالُوا لِلزُّبَيْرِ يَوْمَ الْيَرْمُوكِ: أَلَا تَشُدُّ فَنَشُدَّ مَعَكَ؟ فَحَمَلَ عَلَيْهِمْ، فَضَرَبُوهُ ضَرْبَتَيْنِ عَلَى عَاتِقِهِ، بَيْنَهُمَا ضَرْبَةٌ ضُرِبَهَا يَوْمَ بَدْرٍ. قَالَ عُرْوَةُ: فَكُنْتُ أُدْخِلُ أَصَابِعِي فِي تِلْكَ الضَّرَبَاتِ أَلْعَبُ وَأَنَا صَغِيرٌ.\nفيه: منقبة ظاهرة له.","vol":"20","page":323},{"text":"<span data-type='title' id=toc-2374>١٤ - باب ذِكْرِ طَلْحَةَ بْنِ عُبَيْدِ اللهِ - ﵁ </span>-\nوَقَالَ عُمَرُ تُوُفِّيَ رسول الله - ﷺ - وَهْوَ عَنْهُ رَاضٍ.\n٣٧٢٢، ٣٧٢٣ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي بَكْرٍ المُقَدَّمِيُّ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ أَبِيهِ، عَنْ أَبِي عُثْمَانَ قَالَ: لَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - فِي بَعْضِ تِلْكَ الأَيَّامِ التِي قَاتَلَ فِيهِنَّ رَسُولُ اللهِ - ﷺ - غَيْرُ طَلْحَةَ وَسَعْدٍ. عَنْ حَدِيثِهِمَا. [٤٠٦٠، ٤٠٦١ - مسلم: ٢٤١٤ - فتح: ٧/ ٨٢]\n\n٣٧٢٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا ابْنُ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، قَالَ: رَأَيْتُ يَدَ طَلْحَةَ التِي وَقَى بِهَا النَّبِيَّ - ﷺ - قَدْ شَلَّتْ. [٤٠٦٣ - فتح: ٧/ ٨٢]\nهذا سلف (^١) ثم ساق عَنْ أَبِي عُثْمَانَ قَالَ: لَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - فِي بَعْضِ تِلْكَ الأَيَّامِ التِي قَاتَلَ فِيهِنَّ رَسُولُ اللهِ - ﷺ - غَيْرُ طَلْحَةَ وَسَعْدٍ. عَنْ حَدِيثِهِمَا.\nوعَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، قَالَ: رَأَيْتُ يَدَ طَلْحَةَ التِي وَقَى بِهَا النَّبِيَّ - ﷺ - قَدْ شَلَّتْ.\nالشرح:\nهو أبو محمد طلحة بن عبيد الله بن عثمان بن عمرو بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي بن غالب. أحد العشرة، واحد الثمانية الذين سبقوا إلى الإسلام وأحد الستة أصحاب الشورى، والخمسة الذين أسلموا على يد الصديق.\nأمه: الصعبة بنت عبد الله أخت العلاء بن الحضرمي، من المهاجرات ضرب له النبي - ﷺ - بسهم واحد يوم بدر وكان غائبًا بالشام، وأبلى يوم أحد بلاءً عظيمًا سماه رسول الله - ﷺ -: \"طلحة الجود\"، و\"طلحة الخير\"،\n_________\n(^١) يعني المعلق أول الباب.","vol":"20","page":324},{"text":"و\"طلحة الفياض\" (^١)؛ لكثرة بذله للأموال، وفتى قريش ومن خواصه -كما قال أبو الثناء- أنه - ﷺ - كان إذا لم يره قال: \"ما لي لا أرى الصبيح المنبلج الفصيح\" (^٢)، ولم يثبت معه يوم أحد غيره (^٣).\nوقال المبرد: حدثني التوزي قال: كان يقال لطلحة بن عبيد الله: طلحة الطلحات (^٤)، قال المبرد: وكان يوسف بالهمام يعني: في إقدامه روى عنه بنوه وغيرهم: كان أول من قتل يوم الجمل، سنة ست وثلاثين، بالبصرة، عن أربع وستين، أو اثنتين أو ثمان وخمسين، أو خمس وسبعين أصابَهُ سهم غريب فقطع من رجله عرق النسا، فشج حتى نزف فمات، وخلف مالًا جزيلًا ثلاثين ألف ألف. وفي الصحابة من اسمه طلحة نحو العشرين.\nومعنى قوله: (لَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - فِي ما فِي بَعْضِ تِلْكَ الأَيَّامِ) يريد: يوم أحد.\nوشلت: بفتح الشين، تشل ذكره ثعلب (^٥)، وهو كما قال الشَّنْتَمريُّ: بطلان اليد أو الرجل من آفة تعتريها، وليس معناه قطعت كما ذكره ابن\n_________\n(^١) رواه الطبراني ١/ ١١٢ (١٩٧) من حديث طلحة بن عبيد الله، وقال الهيثمي في \"المجمع\" ٩/ ١٤٨: فيه من لم أعرفهم.\nورواه الحاكم ٣/ ٣٧٤، من حديث موسى بن طلحة، وصححه.\n(^٢) رواه ابن عساكر في \"تاريخ دمشق\" ٢٥/ ٩٤ بلفظ (المليح) بدلا من (المنبلج).\n(^٣) ورد بهامش الأصل ما نصه: في هذا الكلام نظر، وقد اختلف في عدد من ثبت معه - ﵇ - وقد ذكرتهم في تعليقي على البخاري.\nقلت: [المحقق] وقد يحمل كلامه على المبالغة في شدة ثباته - ﵃-.\n(^٤) \"الكامل في اللغة\" ١/ ٢١٠.\n(^٥) انظر: \"تهذيب اللغة\" ٢/ ١٩٢١، مادة: (شل).","vol":"20","page":325},{"text":"سيده (^١)، وقال الزمخشري: إذا امترخت، وقال كراع في \"مجرده\" هو تقبض في الكف، وأصله من شَلِلْتُ على فَعِلْتُ، بكسر العين، قال ابن درستويه: والعامة تقول: شُلت بالضم وهو خطأ، وقال اللحياني: إنه قليل (^٢)، قال ابن الأعرابي: إنها لغة رديئة، وسأل (أبو) (^٣) موسى الحامض ثعلبًا؛ فقال: كيف نرده إلى ما لم يسم فاعله، قال يقول: أشلت.\nوفي \"أيمان العرب\" لثعلب: أشل الله عشرة، وأشلت عشرة، يقال: شَل، وشُل، وعل، وال من الشك وعل، أي: جن، قال الأخفش: أحسب ثعلبا جرى على هذِه المزاوجة الكلام؛ لأن تقدمه وشل، وكذلك الذي يليه، وقال ابن سيده في \"عويصه\": أشللت يده بالألف، وقيل: إنما قطع إصبعه.\nوكان - ﷺ - لما انحاز إلى الجبل يوم أحد انحاز معه طلحة واثنا عشر رجلًا من الأنصار، فلحقهم المشركون فاستأذنه طلحة في القتال فلم يأذن له، واستأذنه رجل من الأنصار فأذن له، فقاتل القومَ وأشغلهم بالقتال وقتًا من النهار، والنبي - ﷺ - ذاهب بمن معه فقتل الأنصاري، ثم لحقوهم فاستأذنه طلحة فأبى، واستأذنه أنصاري آخر فأذن له، إلى أن قتل اثنا عشر رجلا، ولحق رسول الله - ﷺ - وطلحة بالجبل فاتقى عنه بيده، فقطعت إصبعه، فقال: حس، فقال - ﷺ -: \"لو ذكرت الله لرفعتك الملائكة والناس ينظرون\" (^٤).\n_________\n(^١) \"المحكم\" ٧/ ٤٢٥، مادة: سئل، وفيها: الشلل: يبس اليد.\n(^٢) انظر قول كراع، وقول اللحياني في \"المطلع على المقنع\" لشمس الدين البعلي الحنبلي ص ٦٢.\n(^٣) زيادة يقتضيها السياق، وهو سليمان بن محمد بن أحمد. انظر \"تاريخ بغداد\" ٩/ ٦١.\n(^٤) رواه النسائي ٦/ ٢٩ - ٣٠.","vol":"20","page":326},{"text":"وقال سعد: رأيت يوم أحد رجلين أحدهما عن يمين رسول الله - ﷺ - والآخر عن يساره، عليهما ثياب بيض يقاتلان قتالا شديدًا، لم أرهما قبل ولا بعد، يعني ملكين.\nفائدة:\nدعا طلحة يومًا أبا بكر وعمر وعثمان - ﵃ - إلى طعام، فدعا خادمه فأبطأ عليه، ثم دعاه فقال: لبيك، فقال له طلحة: لا لبيك، فقال أبو بكر: ما سرني أن أقولها، وإن لي نصف الدنيا، وقال عثمان مثله، وإن لي حُمُر النعم.\nومر علي بطلحة قتيلا فنزل إليه، وقال: أضحى أبو محمد معفرًا في التراب، يعز عليَّ، إلى الله أشكو عُجَري وبُجَري غريبًا بهذه البلدة، ثم قال:\nفتى كان يدنيه الغنى من صديقه … إذا ما هو استغنى ويبعده الفقر\nوجمع له ما كان في ذلك من المال، فجاء ابنه عمران فأجلسه إلى جنبه، ورحب به وسهل، ودفع إليه المال، وقال: إنما حفظته عليكم، وأرجو أن أكون أنا وأبوك على سرر متقابلين.\nفائدة:\nقوله (عن حديثهما) أي أخبراني ذلك يعني: أبا عثمان، وهو النهدي.","vol":"20","page":327},{"text":"<span data-type='title' id=toc-2375>١٥ - باب مَنَاقِبُ سَعْدِ بْنِ أَبِي وَقَّاصٍ الزُّهْرِيِّ، وَبَنُو زُهْرَةَ أَخْوَالُ النَّبِيِّ - ﷺ -، وَهْوَ سَعْدُ بْنُ مَالِكٍ - ﵁ </span>-\n٣٧٢٥ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى قَالَ: سَمِعْتُ سَعِيدَ بْنَ المُسَيَّبِ ٥/ ٢٨ قَالَ: سَمِعْتُ سَعْدًا يَقُولُ: جَمَعَ لِي النَّبِيُّ - ﷺ - أَبَوَيْهِ يَوْمَ أُحُدٍ. [٣٧٢٧، ٣٨٥٨ - فتح: ٧/ ٨٣]\n\n٣٧٢٦ - حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هَاشِمُ بْنُ هَاشِمٍ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ قَالَ: لَقَدْ رَأَيْتُنِي وَأَنَا ثُلُثُ الإِسْلَامِ. [٤٠٥٥، ٤٠٥٦، ٤٠٥٧ - مسلم: ٢٤١٢ - فتح: ٧/ ٨٣]\n\n٣٧٢٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا ابْنُ أَبِي زَائِدَةَ، حَدَّثَنَا هَاشِمُ بْنُ هَاشِمِ بْنِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ المُسَيَّبِ يَقُولُ: سَمِعْتُ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَقُولُ: مَا أَسْلَمَ أَحَدٌ إِلاَّ فِي الْيَوْمِ الذِي أَسْلَمْتُ فِيهِ، وَلَقَدْ مَكَثْتُ سَبْعَةَ أَيَّامٍ وَإِنِّي لَثُلُثُ الإِسْلَامِ.\nتَابَعَهُ أَبُو أُسَامَةَ حَدَّثَنَا هَاشِمٌ. [انظر: ٣٧٢٦ - فتح: ٧/ ٨٣]\n\n٣٧٢٨ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: سَمِعْتُ سَعْدًا - ﵁ - يَقُولُ: إِنِّي لأَوَّلُ العَرَبِ رَمَى بِسَهْمٍ فِي سَبِيلِ اللهِ، وَكُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - وَمَا لَنَا طَعَامٌ إِلاَّ وَرَقُ الشَّجَرِ، حَتَّى إِنَّ أَحَدَنَا لَيَضَعُ كَمَا يَضَعُ البَعِيرُ أَوِ الشَّاةُ، مَا لَهُ خِلْطٌ، ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ تُعَزِّرُنِي عَلَى الإِسْلَامِ، لَقَدْ خِبْتُ إِذًا وَضَلَّ عَمَلِي. وَكَانُوا وَشَوْا بِهِ إِلَى عُمَرَ، قَالُوا: لَا يُحْسِنُ يُصَلِّي. [٥٤١٢، ٦٤٥٣ - مسلم: ٢٩٦٦ - فتح: ٧/ ٨٣]\nهو أبو إسحاق سعد بن أبي وقاص مالك -كما ذكره البخاري- ابن أهيب بن عبد مناف بن زهرة بن كلاب بن مرة الزهري، أحد العشرة وآخرهم موتًا، أُحُدي شَجَري، من المهاجرين الأولين الذين صلوا القبلتين، وأول من رمى بسهم في سبيل الله -وسيأتي في سرية","vol":"20","page":328},{"text":"عبيدة بن الحارث- وفارس الإسلام -زاد أبو الثناء- وأنه - ﷺ - لعن من قدح في نسبه، وأنه لزم بيته في الفتنة، وأمر بأهله أن لا يخبروه بشيء من أخبار الناس، وكان سابع سبعة في الإسلام.\nأمه: حمنة بنت سفيان بن أمية بن عبد شمس بن عبد مناف، شهد بدرًا والمشاهدَ، كان أحد الستة أولي الشورى، وكان مجاب الدعوة، مشهورًا بذلك، وأحد الفرسان، مات في قصره بالعقيق، ودفن بالبقيع، سنة خمس وخمسين- على الأصح- أو ست أو سبع، أو ثمان وهو أشهر وأكثر عن بضع وسبعين أو ثمانين، وأوصى أن يكفن في جبة صوف قاتل فيها يوم بدر، قيل: إن تَرِكَتَه مائتا ألف وخمسون ألفًا.\nثم ذكر البخاري في الباب حديث سَعِيدِ بْنَ المُسَيَّبِ قَالَ: سَمِعْتُ سَعْدًا يَقُولُ: جَمَعَ لِي رسول الله - ﷺ - أبَوَيْهِ يَوْمَ أُحُدٍ.\nثانيها:\nحديث عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ قَالَ: لَقَدْ رَأَيْتُنِي وَأَنَا ثُلُثُ الإِسْلَامِ.\nثالثها:\nحديث سَعِيدِ بْنِ المُسَيبِ، عن سَعْدِ بْنِ أَبِي وَقَّاصٍ يَقُولُ: مَا أَسْلَمَ أَحَدٌ إِلَّا فِي اليَوْمِ الذِي أَسْلَمْتُ فِيهِ، وَلَقَدْ مَكَثْتُ سَبْعَةَ أَيَّامٍ وإِنِّي لَثُلُثُ الإِسْلَامِ.\nتابعه -يعني: ابن أبي زائدة- أبو أسامة ثنا هاشم بن هاشم بن عتبة بن أبي وقاص عن سعيد.\nوهذه المتابعة أسندها يعني: في باب إسلامه.","vol":"20","page":329},{"text":"رابعها:\nحديث قَيْسٍ قَالَ: سَمِعْتُ سَعْدًا - ﵁ - يَقُولُ: إِنِّي لأَوَّلُ الْعَرَبِ رَمَى بِسَهْمٍ فِي سَبِيلِ اللهِ، وَكُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - وَمَا لَنَا طَعَامٌ إِلاَّ وَرَقُ الشَّجَرِ، حَتَّى إِنَّ أَحَدَنَا لَيَضَعُ كَمَا يَضَعُ الْبَعِيرُ أَوِ الشَّاةُ، مَا لَهُ خِلْطٌ، ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ تُعَزِّرُنِي عَلَى الإِسْلَامِ، لَقَدْ خِبْتُ إِذًا وَضَلَّ عَمَلِي. وَكَانُوا وَشَوْا بِهِ إِلَى عُمَرَ، قَالُوا: لَا يُحْسِنُ يُصَلِّي.\nوقد أسلفنا في ترجمة الصديق - ﵁ - حديث عمار: رأيت النبي - ﷺ - وما معه إلا خمسة أعبد وامرأتان، وأبو بكر (^١)، وفيه منافاة لقوله: (مَكَثْتُ سَبْعَةَ أَيَّامٍ وَإِنّي لَثُلُثُ الإِسْلَامِ). قال ابن التين: إن تكن الروايتان محفوظتين، فلم يعلم سعد إلا رسول الله - ﷺ - وأبي بكر ولم يعلم سعد بعمار، ويحتمل أن يريد سعد ثلاثة غير رسول الله - ﷺ -، ويحتمل أن يكون - ﷺ - أحدهم، أو يريد سعد من الرجال الأحرار.\nومعنا: (تعزرني على الإسلام) أي: تؤذيني، ومنه التعزير الذي هو التأديب على الريبة، والمعنى: تعلمني الصلاة، وتعيرني بأني لا أحسنها.\nوقوله: (وَشَوْا بِهِ) قال ابن فارس: وَشى كلامه إذا كذب ونم (^٢)، وقال ابن عرفة: لا يقال لمن نم: واشٍ، حتى يغير الكلام، ويلونه، ويجعله ضروريًّا، ويزين منه ما يشاء.\nوجمعه لأبويه له قد سلف مثله في حق الزبير (^٣).\n_________\n(^١) سلف برقم (٣٦٦٠).\n(^٢) \"مجمل اللغة\" ٢/ ٩٢٦.\n(^٣) سلف برقم (٣٧٢٠).","vol":"20","page":330},{"text":"<span data-type='title' id=toc-2376>١٦ - باب ذِكْرُ أَصْهَارِ النَّبِيِّ - ﷺ - مِنْهُمْ أَبُو العَاصِ بْنُ الرَّبِيعِ</span>\n٣٧٢٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَلِيُّ بْنُ حُسَيْنٍ، أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ قَالَ: إِنَّ عَلِيًّا خَطَبَ بِنْتَ أَبِي جَهْلٍ، فَسَمِعَتْ بِذَلِكَ فَاطِمَةُ، فَأَتَتْ رَسُولَ اللهِ - ﷺ - فَقَالَتْ: يَزْعُمُ قَوْمُكَ أَنَّكَ لَا تَغْضَبُ لِبَنَاتِكَ، هَذَا عَلِيٌّ نَاكِحٌ بِنْتَ أَبِي جَهْلٍ، فَقَامَ رَسُولُ اللهِ - ﷺ - فَسَمِعْتُهُ حِينَ تَشَهَّدَ يَقُولُ: «أَمَّا بَعْدُ أَنْكَحْتُ أَبَا العَاصِ بْنَ الرَّبِيعِ، فَحَدَّثَنِي وَصَدَقَنِي، وَإِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّي، وَإِنِّى أَكْرَهُ أَنْ يَسُوءَهَا، وَاللهِ لَا تَجْتَمِعُ بِنْتُ رَسُولِ اللهِ - ﷺ - وَبِنْتُ عَدُوِّ اللهِ عِنْدَ رَجُلٍ وَاحِدٍ». فَتَرَكَ عَلِيٌّ الخِطْبَةَ.\nوَزَادَ مُحَمَّدُ بْنُ عَمْرِو بْنِ حَلْحَلَةَ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيٍّ، عَنْ مِسْوَرٍ: سَمِعْتُ النَّبِيَّ - ﷺ -، وَذَكَرَ صِهْرًا لَهُ مِنْ بَنِي عَبْدِ شَمْسٍ، فَأَثْنَى عَلَيْهِ فِي مُصَاهَرَتِهِ إِيَّاهُ فَأَحْسَنَ، قَالَ: «حَدَّثَنِي فَصَدَقَنِي، وَوَعَدَنِي فَوَفَى لِي». [انظر: ٩٢٦ - مسلم: ٢٤٤٩ - فتح: ٧/ ٨٥]\nثم ذكر خِطبة علي - ﵁ - بنت أبي جهل، وما قاله النبي - ﷺ -.\nأبو العاصي بن الربيع هو ابن عبد العزى بن عبد شمس بن عبد مناف القرشي العبشمي كان يقال له: جرو البطحاء، وفي اسمه أقوال: لقيط، أو مهشم، أو هشيم، أو مقسم، وهو أثبت، قال الزبير: أو ياسر، أو القاسم.\nأمه: هالة بنت خويلد بن أسد أخت خديجة، وكان مؤاخيًا لرسول الله - ﷺ - مصافيًا وشكر رسول الله - ﷺ - مصاهرته، وأثنى عليه خيرًا -كما ذكره في الباب- مات في ذي الحجة سنة اثنتي عشرة، ويقال: إنه استشهد في بعض المغازي، ثم أحرق بالنار حتى صار فحمة.","vol":"20","page":331},{"text":"وزوجه هي زينب، أول ولده كما قال الكلبي. وقال السراج: ولدت سنة ثلاثين من مولد سيدنا رسول الله - ﷺ -.\nفصل:\nوبنت أبي جهل: جميلة، وقيل: جويرية، ولما قال - ﷺ - فيها ما قال.\nقال عتاب بن أسيد: أنا أريحكم منها، فتزوجها فولدت له عبد الرحمن المقتول يوم الجمل، وكان لأبي جهل بنت أخرى يقال لها: الحفناء، كانت تحتَ سهيل بن عمرو، وزعم الميداني وابن السكيت، وغيرهما أن التي كانت تحت سهيل بن عمرو اسمها صفية، وسماها الحاكم في \"إكليله\" جويرية، وسمى ابن طاهر المقدسي مخطوبة عليٍّ: العوراء.\nوفي غير هذِه الرواية قال - ﷺ -: \"ولست أحرم ما أحل الله فلا آذن إلا أن يشاء ابن أبي طالب أن يطلق ابنتي\" (^١)، وهذا يقال: إنه شرط.\nوالخطبة: بكسر الخاء، قوله: (وَذَكَرَ صِهْرًا) يدل على أن الصهر يطلق على الزوج، وقد سلف، وترجمة البخاري (أصهار)، ولم يأت إلا باثنين، نظيره: ﴿فَإِنْ كَانَ لَهُ إِخْوَةٌ﴾ والاثنان يحجبانها من الثلث إلى السدس عند الأكثرين.\nفصل:\nادعى الشريف الموسوي في \"غزواته\": أن حديث خِطبة على لابنة أبي جهل موضوع، ولا نرى سماعه؛ لثبوته في \"الصحيح\" من حديث المسور كما ستعرفه قريبا، وأخرجه الترمذي عن عبد الله بن الزبير وصححه (^٢).\n_________\n(^١) يأتي برقم (٥٢٣٠) كتاب: النكاح، باب: ذب الرجل عن ابنته في المغيرة والإنصاف.\n(^٢) الترمذي (٣٨٦٩)، وقال: حسن صحيح.","vol":"20","page":332},{"text":"فائدة:\nقوله: \"بَضْعَةٌ مني\" بفتح الباء الموحدة، وللحاكم: \"مضغة -بالميم- يقبضني ما يقبضها، ويبسطني ما يبسطها\"، ثم قال: صحيح الإسناد (^١).\nوله على شرط الشيخين: \"ولا أحسبها إلا تحزن -أو- تجزع\" (^٢).\nوأن المذكور في بني عبد شمس هو أبو العاصي، والله أعلم.\n_________\n(^١) \"المستدرك\" ٣/ ١٥٨، وفيه: بضعة.\n(^٢) \"المستدرك\" ٣/ ١٥٨ - ١٥٩، من حديث سويد بن غفلة، بلفظ: مضغة.","vol":"20","page":333},{"text":"<span data-type='title' id=toc-2377>١٧ - باب مَنَاقِبُ زَيْدِ بْنِ حَارِثَةَ مَوْلَى النَّبِيِّ - ﷺ </span>-\nوَقَالَ الْبَرَاءُ عَنِ النَّبِيِّ - ﷺ -: «أَنْتَ أَخُونَا وَمَوْلَانَا». [انظر: ٢٦٩٩]\n\n٣٧٣٠ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - بَعْثًا، وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَعْضُ النَّاسِ فِي إِمَارَتِهِ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنْ تَطْعُنُوا فِي إِمَارَتِهِ فَقَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ قَبْلُ، وَايْمُ اللهِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ». [٤٢٥٠، ٤٤٦٨، ٤٤٦٩، ٦٦٢٧، ٧١٨٧ - مسلم: ٢٤٢٦ - فتح: ٧/ ٨٦]\n\n٣٧٣١ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: دَخَلَ عَلَيَّ قَائِفٌ وَالنَّبِيُّ - ﷺ - شَاهِدٌ، وَأُسَامَةُ بْنُ زَيْدٍ وَزَيْدُ بْنُ حَارِثَةَ مُضْطَجِعَانِ، فَقَالَ: إِنَّ هَذِهِ الأَقْدَامَ بَعْضُهَا مِنْ بَعْضٍ. قَالَ: فَسُرَّ بِذَلِكَ النَّبِيُّ - ﷺ - وَأَعْجَبَهُ، فَأَخْبَرَ بِهِ عَائِشَةَ. [انظر: ٣٥٥٥ - مسلم: ١٤٥٩ - فتح: ٧/ ٨٧]\nثم ساق من ابن عُمَرَ - ﵄ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - بَعْثًا، وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَعْضُ النَّاسِ فِي إِمَارَتِهِ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنْ تَطْعُنُوا فِي إِمَارَتِهِ فَقَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ قَبْلُ، وَايْمُ اللهِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ».\nوحديث عَائِشَةَ - ﵂ - قَالَتْ: دَخَلَ عَلَيَّ قَائِفٌ وَالنَّبِيُّ - ﷺ - شَاهِدٌ، وَأُسَامَةُ بْنُ زَيْدٍ وَزَيْدُ بْنُ حَارِثَةَ مُضْطَجِعَانِ، فَقَالَ: إِنَّ هَذِهِ الأَقْدَامَ بَعْضُهَا مِنْ بَعْضٍ. قَالت: فَسُرَّ بِذَلِكَ النَّبِيُّ - ﷺ - وَأَعْجَبَهُ، فَأَخْبَرَ بِهِ عَائِشَةَ - ﵁ -.","vol":"20","page":334},{"text":"و(زيد) هو أبو أسامة زيد بن حارتة بن شراحيل الكلبي، مولى رسول الله - ﷺ -، وهو أول من أسلم من الموالي، وأحد من بادر إلى الإسلام، فأسلم من أول يوم، وشهد بدرًا وأُحدًا والمشاهد وكان من الأمراء الشهداء، ومن الرماة المذكورين، له حديثان قال ابن عمر: ما كنا ندعوه إلا زيد بن محمد حتى نزلت: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ [الأحزاب: ٥]: وذكره الله باسمه في القرآن، مات في غزوة مؤتة.\nوذكر أبو عبيد القاسم بن سلام والجاحظ في \"الهاشميات\" أن قريشًا كانت لمحبتها في قصي تسمي أولادها باسمه، وأنه - ﷺ - لما تبنى مولاه سماه زيدًا، وأما ابن إسحاق وغيره فأنشدوا لأبيه حارثة حين فقده ولم يدر أين مكانه:\nبكيت على زيد ولم أدر ما فعل … أحي فيرجى أم أتى دونه الأجل (^١)\nوكان البعث الذي بعث فيه أسامة أرسله إلى يُبْنَا فَهَدَم فيها وأحرق، وكان وجّهه قبل مرضه الذي توفي فيه ثم مرض فقال له أسامة: إن بدني لا يقوى أن أمضي على هذِه الحال، فأذن له في التربص فتوفي رسول الله - ﷺ - فأراد الصحابة أن يمسك أبو بكر ذلك الجيش، فقال: ما كنت لأَحُل آخر عقد عقده رسول الله - ﷺ - بأول عقد أعقده أنا، وأمره بالخروج فقال له: ما تأمر. قال: الأمر ما أمرك به رسول الله - ﷺ - فكلما استشاره في شيء قال: الأمر ما أمرك به رسول الله - ﷺ -.\nوما ذكر أن بعثه إلى يُبنا هو قول الداودي، وقال الشيخ أبو محمد في \"جامعه\": كان إلا مؤتة من أرض الشام، ويهريق بها دمًا، وهو غريب.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ١/ ٢٦٦.","vol":"20","page":335},{"text":"وقوله: \"إن تطعنوا\". قد سلف في قول بعضهم -فيما حكاه ابن فارس-: أنه بفتح العين في طعن القول وبضمها في طعن الرمح (^١).\nوقوله: \"إن كان لخليقًا\" أي: هو ممن يقدر ذلك فيه أي: حقيق به، والإمارة بكسر الهمزة: الولاية.\nوالقائف: الذي يحسن الأشباه في الناس وهو مجزز بالجيم، وتكرار زاي، وأبعد من قاله بالحاء، وحكي فتح الزاي الأولى، والصواب الكسر؛ لأنه جز نواصي العرب.\nوهو ابن الأعور بن جعدة بن معاذ بن عتوارة بن عمرو بن مدلج الكناني المدلجي، ودخوله على عائشة - ﵂ - إما قبل نزول الحجاب أو بعده، وكان من وراء الحجاب.\nوقوله: (وأعجبه وأخبر به عائشة) لعله لم يعلم أنها علمت ذلك أو أخبرها، وإن كان علم بعلمها تأكيد الخبر، أو نسي أنها علمت ذلك وشاهدته معه، والرواية الآخرى أنه دخل عليها مسرورا تبرق أسارير وجهه، فقال: \"ألم تسمعي ما قال مجزز؟! \" فذكره (^٢).\nفصل:\nوفيه: العمل بالقائف، والحجة على من منعها.\n_________\n(^١) \"مجمل اللغة\" ١/ ٥٨٣.\n(^٢) سلف برقم (٣٥٥٥) كتاب المناقب، باب صفة النبي - ﷺ -.","vol":"20","page":336},{"text":"<span data-type='title' id=toc-2378>١٨ - باب ذِكْرُ أُسَامَةَ بْنِ زَيْدٍ</span>\n٣٧٣٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ - ﵂ - أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ المَخْزُومِيَّةِ، فَقَالُوا: مَنْ يَجْتَرِئُ عَلَيْهِ إِلاَّ أُسَامَةُ بْنُ زَيْدٍ، حِبُّ رَسُولِ اللهِ - ﷺ -. [انظر: ٢٦٤٨ - مسلم: ١٦٨٨ - فتح: ٧/ ٨٧]\n\n٣٧٣٣ - وَحَدَّثَنَا عَلِيُّ، حَدَّثَنَا سُفْيَانُ قَالَ: ذَهَبْتُ أَسْأَلُ الزُّهْرِيَّ عَنْ حَدِيثِ المَخْزُومِيَّةِ فَصَاحَ بِي، قُلْتُ لِسُفْيَانَ: فَلَمْ تَحْتَمِلْهُ عَنْ أَحَدٍ؟ قَالَ: وَجَدْتُهُ فِي كِتَابٍ كَانَ كَتَبَهُ أَيُّوبُ بْنُ مُوسَى، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ امْرَأَةً مِنْ بَنِي مَخْزُومٍ سَرَقَتْ، فَقَالُوا: مَنْ يُكَلِّمُ فِيهَا النَّبِيَّ - ﷺ -؟ فَلَمْ يَجْتَرِئْ أَحَدٌ أَنْ يُكَلِّمَهُ، فَكَلَّمَهُ أُسَامَةُ بْنُ زَيْدٍ، فَقَالَ: «إِنَّ بَنِي إِسْرَائِيلَ كَانَ إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ الضَّعِيفُ قَطَعُوهُ، لَوْ كَانَتْ فَاطِمَةُ لَقَطَعْتُ يَدَهَا». [انظر: ٢٦٤٨ - مسلم: ١٦٨٨ - فتح: ٧/ ٨٧]\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ المَخْزُومِيَّةِ، فَقَالُوا: مَنْ يَجْتَرِئُ عَلَيْهِ إِلاَّ أُسَامَةُ بْنُ زَيْدٍ، حِبُّ رَسُولِ اللَّهِ - ﷺ -.\nثم ساقه عنها من طريق آخر.\nأسامة كنيته أبو زيد، وأبو محمد وأبو حارثة ابن زيد بن شراحيل، الكلبي. الحب بن الحب ومولاه، وابن حاضنته ومولاته أم أيمن.\nومن خصائصه: تأميره على جيش كان فيهم أبو بكر (^١) وعمر، وكان عمره إذ ذاك عشرين سنة فأقل لما أرسله أبو بكر - ﵁ - على ناحية البلقاء،\n_________\n(^١) في هامش الأصل: أنكر كون فيهم أبو بكر - ﵁ - ابن تيمية أبو العباس في الرد على الرافضي، وصدق وكيف بعثه معه، ويستخلفه في الصلاة، وأما عمر فذكر أنه أرسله معه وقد ذكر فيه قولان، والله أعلم.","vol":"20","page":337},{"text":"وشهد مع أبيه مؤتة، وكان أنجزه مدة ثم تحول إلى المدينة، مات بوادي القرى، وقيل: بالمدينة سنة أربع وخمسين، وقيل: سنة أربعين ابن خمس وخمسين سنة، وهو من الأفراد في الصحابة.\nوفيه: فضل ظاهر لأسامة، وأنه يسمى الحب، واهتمام المرء بأهله.\nوقوله: \"كان بنو إسرائيل إذا سرق فيهم الشريف تركوه\" يعني: أحدثوا ذلك بعد إيمانهم.\nوفيه: ترك الرحمة بمن وجب عليه الحدود.\nفائدة:\nالسارقة هي فاطمة بنت الأسود بن عبد الأسد بن عبد الله بن عمر بن مخزوم، وعمها: أبو سلمة عبد الله بن عبد الأسد بن هلال.","vol":"20","page":338},{"text":"<span data-type='title' id=toc-2379>باب: أي: في مناقب أسامة وذريته والحسن</span>\n٣٧٣٤ - حَدَّثَنِي الحَسَنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَبَّادٍ يَحْيَى بْنُ عَبَّادٍ، حَدَّثَنَا المَاجِشُونُ أَخْبَرَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: نَظَرَ ابْنُ عُمَرَ يَوْمًا وَهْوَ فِي المَسْجِدِ إِلَى رَجُلٍ يَسْحَبُ ثِيَابَهُ فِي نَاحِيَةٍ مِنَ المَسْجِدِ، فَقَالَ: انْظُرْ مَنْ هَذَا؟ لَيْتَ هَذَا عِنْدِي. قَالَ لَهُ إِنْسَانٌ: أَمَا تَعْرِفُ هَذَا يَا أَبَا عَبْدِ الرَّحْمَنِ؟ هَذَا مُحَمَّدُ بْنُ أُسَامَةَ، قَالَ: فَطَأْطَأَ ابْنُ عُمَرَ رَأْسَهُ، وَنَقَرَ بِيَدَيْهِ فِي الأَرْضِ، ثُمَّ قَالَ: لَوْ رَآهُ رَسُولُ اللهِ - ﷺ - لأَحَبَّهُ. [فتح: ٧/ ٨٨]\n\n٣٧٣٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي، حَدَّثَنَا أَبُو عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ -، حَدَّثَ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَأْخُذُهُ وَالْحَسَنَ، فَيَقُولُ: «اللَّهُمَّ أَحِبَّهُمَا فَإِنِّي أُحِبُّهُمَا». [٣٧٤٧، ٦٠٠٣ - فتح: ٧/ ٨٨]\n\n٣٧٣٦ - وَقَالَ نُعَيْمٌ: عَنِ ابْنِ المُبَارَكِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي مَوْلًى لأُسَامَةَ بْنِ زَيْدٍ. أَنَّ الحَجَّاجَ بْنَ أَيْمَنَ ابْنِ أُمِّ أَيْمَنَ، وَكَانَ أَيْمَنُ ابْنُ أُمِّ أَيْمَنَ أَخَا أُسَامَةَ لأُمِّهِ، وَهْوَ رَجُلٌ مِنَ الأَنْصَارِ، فَرَآهُ ابْنُ عُمَرَ لَمْ يُتِمَّ رُكُوعَهُ وَلَا سُجُودَهُ فَقَالَ: أَعِدْ. [٣٧٣٧ - فتح: ٧/ ٨٨]\n\n٣٧٣٧ - قَالَ أَبُو عَبْدِ اللهِ: وَحَدَّثَنِي سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا الوَلِيدُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ نَمِرٍ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي حَرْمَلَةُ -مَوْلَى أُسَامَةَ بْنِ زَيْدٍ- أَنَّهُ بَيْنَمَا هُوَ مَعَ عَبْدِ اللهِ بْنِ عُمَرَ إِذْ دَخَلَ الحَجَّاجُ بْنُ أَيْمَنَ فَلَمْ يُتِمَّ رُكُوعَهُ وَلَا سُجُودَهُ، فَقَالَ: أَعِدْ. فَلَمَّا وَلَّى قَالَ لِي ابْنُ عُمَرَ: مَنْ هَذَا؟ قُلْتُ: الحَجَّاجُ بْنُ أَيْمَنَ ابْنِ أُمِّ أَيْمَنَ. فَقَالَ ابْنُ عُمَرَ: لَوْ رَأَى هَذَا رَسُولُ اللهِ - ﷺ - لأَحَبَّهُ، فَذَكَرَ حُبَّهُ وَمَا وَلَدَتْهُ أُمُّ أَيْمَنَ. قَالَ: وَحَدَّثَنِي بَعْضُ أَصْحَابِي، عَنْ سُلَيْمَانَ: وَكَانَتْ حَاضِنَةَ النَّبِيِّ - ﷺ -. [انظر: ٣٧٣٦ - فتح: ٧/ ٨٨]\nأي: في مناقب أسامة وذريته والحسن\nذكر فيه أحاديث:","vol":"20","page":339},{"text":"أحدها:\nحديث المَاجِشُونُ أَخْبَرَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: نَظَرَ ابْنُ عُمَرَ يَوْمًا وَهْوَ فِي المَسْجِدِ إِلَى رَجُلٍ يَسْحَبُ ثِيَابَهُ فِي نَاحِيَةٍ مِنَ المَسْجِدِ، فَقَالَ: انْظُرْ مَنْ هَذَا؟ لَيْتَ هَذَا عِنْدِي. قَالَ لَهُ إِنْسَانٌ: أَمَا تَعْرِفُ هَذَا يَا أَبَا عَبْدِ الرَّحْمَنِ؟ هَذَا مُحَمَّدُ بْنُ أُسَامَةَ، قَالَ: فَطَأْطَأَ ابْنُ عُمَرَ رَأْسَهُ، وَنَقَرَ بِيَدَيْهِ فِي الأَرْضِ، ثُمَّ قَالَ: لَوْ رَآهُ رَسُولُ اللهِ - ﷺ - لأَحَبَّهُ. يعني: من أجل والده أسامة.\nومحمد هذا روى عن أبيه، وعنه عبد الله بن دينار وجمع، ثقة قليل الحديث، مات في خلافة الوليد بن عبد الملك، روى له الترمذي حديثًا في مرضه (^١)، والنسائي في \"خصائص علي - ﵁ -\" (^٢).\nثانيها:\nحديث أبي عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ -، حَدَّثَ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَأْخُذُهُ وَالْحَسَنَ، فَيَقُولُ: «اللَّهُمَّ أَحِبَّهُمَا فَإِنِّي أُحِبُّهُمَا».\nويأتي في فضل الحسن وهو من أفراده، وأخرجه النسائي (^٣).\nوفيه: فضل ظاهر لأسامة والحسن.\nثالثها:\nحديث: وَقَالَ نُعَيْمٌ: عَنِ ابْنِ المُبَارَكِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي مَوْلًى لأُسَامَةَ بْنِ زَيْدٍ. أَنَّ الحَجَّاجَ بْنَ أَيْمَنَ ابْنِ أُمِّ أَيْمَنَ، وَكَانَ أَيْمَنُ ابْنُ أُمِّ أَيْمَنَ أَخَا أُسَامَةَ لأُمِّهِ، وَهْوَ رَجُلٌ مِنَ الأَنْصَارِ، فَرَآهُ ابْنُ عُمَرَ لَمْ يُتِمَّ رُكُوعَهُ وَلَا سُجُودَهُ فَقَالَ: أَعِدْ.\n_________\n(^١) رواه الترمذي (٣٨١٧).\n(^٢) \"خصائص علي - ﵁ -\" ص ١٢٣ (١٣٥).\n(^٣) \"السنن الكبرى\" ٥/ ٥٠ (٨١٧١).","vol":"20","page":340},{"text":"يعني: لعدم إتمامه إياه.\nففيه: وجوب الإعادة على تارك ذلك، ونعيم هو ابن حماد بن معاوية بن الحارث بن سلمة بن مالك أبو عبد الله الخزاعي المروزي الأعور، الرفاء، الفارض، سكن مصر، ومات بـ (سُرَّ مَنْ رَأى) مسجونا في المحنة، سنة ثمان وعشرين ومائتين، وقيل: سنة تسع (^١).\nوأم أيمن هي بركة بنت ثعلبة بن عمرو بن حصين بن مالك بن سلمة بن عمرو بن النعمان، وتعرف بأم الظباء مولاة رسول الله - ﷺ - وخادمته ورثها عن أبيه، وقيل: عن أمه، وقال: \"أم أيمن أمي بعد أمي\" (^٢). وكان رسول الله في - ﷺ - يزورها وأبو بكر وعمر من بعده، خلف عليها زيد بن حارثة بعد عبيد فولدت له أسامة.\nوعُبيد هو ابن عمرو بن بلال بن أبي الحرباء بن قيس بن مالك بن ثعلبة بن جشم بن مالك بن سالم الحبشي، قاله الكلبي، وكان أبو عمر يقول: أيمن بن عبيد الحبشي استشهد يوم حنين، ثبت مع رسول الله - ﷺ -، ولم ينهزم (^٣).\nثم رواه البخاري فقال: حَدَّثَنِي سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا الوَلِيدُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ نَمِرٍ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي حَرْمَلَةُ بْنِ زَيْدٍ أَنَّهُ بَيْنَمَا هُوَ مَعَ عَبْدِ اللهِ بْنِ عُمَرَ إِذْ دَخَلَ الحَجَّاجُ بْنُ أَيْمَنَ فَلَمْ يُتِمَّ رُكُوعَهُ وَلَا سُجُودَهُ .. الحديث.\n_________\n(^١) انظر: \"الجرح والتعديل\" ٨/ ٤٦٣ (٢١٢٥)، \"تهذيب الكمال\" ٢٩/ ٤٦٦ (٦٤٥١).\n(^٢) رواه ابن عساكر في \"تاريخ دمشق\" ٨/ ٥١، وانظر: \"ضعيف الجامع\" (١٢٧٦).\n(^٣) انظر: \"الاستيعاب\" ١/ ٢١٦.","vol":"20","page":341},{"text":"<span data-type='title' id=toc-2380>١٩ - باب مَنَاقِبُ عَبْدِ اللهِ بْنِ عُمَرَ بْنِ الخَطَّابِ - ﵄ </span>-\n٣٧٣٨ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ سَالِمٍ عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كَانَ الرَّجُلُ فِي حَيَاةِ النَّبِيِّ - ﷺ - إِذَا رَأَى رُؤْيَا قَصَّهَا عَلَى النَّبِيِّ - ﷺ -، فَتَمَنَّيْتُ أَنْ أَرَى رُؤْيَا أَقُصُّهَا عَلَى النَّبِيِّ - ﷺ -، وَكُنْتُ غُلَامًا أَعْزَبَ، وَكُنْتُ أَنَامُ فِي المَسْجِدِ عَلَى عَهْدِ النَّبِيِّ - ﷺ -، فَرَأَيْتُ فِي المَنَامِ كَأَنَّ مَلَكَيْنِ أَخَذَانِي فَذَهَبَا بِي إِلَى النَّارِ، فَإِذَا هِيَ مَطْوِيَّةٌ كَطَيِّ البِئْرِ، فَإِذَا لَهَا قَرْنَانِ كَقَرْنَيِ البِئْرِ، وَإِذَا فِيهَا نَاسٌ قَدْ عَرَفْتُهُمْ، فَجَعَلْتُ أَقُولُ: أَعُوذُ بِاللهِ مِنَ النَّارِ، أَعُوذُ بِاللهِ مِنَ النَّارِ. فَلَقِيَهُمَا مَلَكٌ آخَرُ فَقَالَ لِي: لَنْ تُرَاعَ. فَقَصَصْتُهَا عَلَى حَفْصَةَ. [٤٤٠١ - مسلم: ٢٤٧٩ - فتح: ٧/ ٨٩]\n\n٣٧٣٩ - فَقَصَّتْهَا حَفْصَةُ عَلَى النَّبِيِّ - ﷺ -، فَقَالَ: «نِعْمَ الرَّجُلُ عَبْدُ اللهِ، لَوْ كَانَ يُصَلِّي بِاللَّيْلِ». قَالَ سَالِمٌ: فَكَانَ عَبْدُ اللهِ لَا يَنَامُ مِنَ اللَّيْلِ إِلاَّ قَلِيلًا. [انظر: ١١٢٢ - مسلم: ٢٤٧٩ - فتح: ٧/ ٨٩]\n٣٧٤٠، ٣٧٤١ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، عَنْ أُخْتِهِ حَفْصَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهَا: «إِنَّ عَبْدَ اللهِ رَجُلٌ صَالِحٌ». [انظر: ٤٤٠، ١١٢٢ - مسلم: ٢٤٧٨ - فتح: ٧/ ٩٠]\nذكر فيه حديث سَالِمٍ، عَنِ ابن عُمَرَ - ﵄ - في رؤياه، وقوله - ﷺ - في حقه: \"نِعْمَ الرَّجُلُ عَبْدُ اللهِ، لَوْ كَانَ يُصَلِّي من اللَّيْلِ\".\nوقد سلف في الصلاة في باب فضل قيام الليل (^١).\nثم ذكر عن سَالِمٍ، عَنِ ابن عُمَرَ، عَنْ أُخْتِهِ حَفْصَةَ أَنه - ﷺ - قَالَ لَهَا: \"إِنَّ عَبْدَ اللهِ رَجُل صَالِحٌ\".\n_________\n(^١) برقم (١١٢٢).","vol":"20","page":342},{"text":"وهو الفقيه الإمام، أحد الأعلام، أبو عبد الرحمن عبد الله بن عمر بن الخطاب، شهد الخندق.\nوأمه زينب بنت مظعون، وقال ابن حبان: رائطة بنت مظعون (^١)، كثير التتبع للآثار، سُمَّ سنة أربع وثلاث وسبعين، وقد نيف على الثمانين.\nوقوله: (وكنت غلاما شابًّا، أعزب) ولأبي ذر: (عزبًا)، وهو الذي ذكر أهل اللغة أنه لا أهل له.\nوفيه: النوم في المسجد.\nوقوله: (المطوية) أي: المبنية، وقرنا البئر اللتان يعمل عليهما الخشبة التي فيها البكرة.\nوقوله: (لن ترعْ) هي لغة لبعض العرب تجزم بلن قال القزاز: ولا أحفظ في ذلك شاهدًا.\n_________\n(^١) \"الثقات\" ٣/ ٢١٠، وصوبها المحقق إلى زينب، وقال في الحاشية: وقع في الأصلين: ريطة، خطأ.","vol":"20","page":343},{"text":"<span data-type='title' id=toc-2381>٢٠ - باب مَنَاقِبُ عَمَّارٍ وَحُذَيْفَةَ - ﵄ </span>-\n٣٧٤٢ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنِ المُغِيرَةِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، قَالَ: قَدِمْتُ الشَّأْمَ فَصَلَّيْتُ رَكْعَتَيْنِ، ثُمَّ قُلْتُ: اللَّهُمَّ يَسِّرْ لِي جَلِيسًا صَالِحًا، فَأَتَيْتُ قَوْمًا فَجَلَسْتُ إِلَيْهِمْ، فَإِذَا شَيْخٌ قَدْ جَاءَ حَتَّى جَلَسَ إِلَى جَنْبِي، قُلْتُ: مَنْ هَذَا؟ قَالُوا: أَبُو الدَّرْدَاءِ. فَقُلْتُ: إِنِّي دَعَوْتُ اللهَ أَنْ يُيَسِّرَ لِي جَلِيسًا صَالِحًا فَيَسَّرَكَ لِي، قَالَ: مِمَّنْ أَنْتَ؟ قُلْتُ: مِنْ أَهْلِ الْكُوفَةِ. قَالَ: أَوَلَيْسَ عِنْدَكُمُ ابْنُ أُمِّ عَبْدٍ صَاحِبُ النَّعْلَيْنِ وَالْوِسَادِ وَالْمِطْهَرَةِ؟ وَفِيكُمُ الَّذِى أَجَارَهُ اللهُ مِنَ الشَّيْطَانِ عَلَى لِسَانِ نَبِيِّهِ - ﷺ -؟ أَوَلَيْسَ فِيكُمْ صَاحِبُ سِرِّ النَّبِيِّ - ﷺ - الذِي لَا يَعْلَمُ أَحَدٌ غَيْرُهُ؟ ثُمَّ قَالَ: كَيْفَ يَقْرَأُ عَبْدُ اللهِ: ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾؟ [الليل: ١]، فَقَرَأْتُ عَلَيْهِ: ﴿وَاللَّيْلِ إِذَا يَغْشَى (١) وَالنَّهَارِ إِذَا تَجَلَّى (٢) وَالذَّكَرَ وَالْأُنْثَى﴾ [الليل: ١ - ٣]. قَالَ: وَاللهِ لَقَدْ أَقْرَأَنِيهَا رَسُولُ اللهِ - ﷺ - مِنْ فِيهِ إِلَى فِيَّ. [انظر: ٣٢٨٧، ١١٢٢ - مسلم: ٨٢٤ - فتح: ٧/ ٩٠]\n\n٣٧٤٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُغِيرَةَ، عَنْ إِبْرَاهِيمَ قَالَ: ذَهَبَ عَلْقَمَةُ إِلَى الشَّأْمِ، فَلَمَّا دَخَلَ المَسْجِدَ قَالَ: اللَّهُمَّ يَسِّرْ لِي جَلِيسًا صَالِحًا. فَجَلَسَ إِلَى أَبِي الدَّرْدَاءِ فَقَالَ أَبُو الدَّرْدَاءِ: مِمَّنْ أَنْتَ؟ قَالَ: مِنْ أَهْلِ الكُوفَةِ. قَالَ: أَلَيْسَ فِيكُمْ -أَوْ مِنْكُمْ- صَاحِبُ السِّرِّ الَّذِى لَا يَعْلَمُهُ غَيْرُهُ؟ يَعْنِي: حُذَيْفَةَ. قَالَ: قُلْتُ: بَلَى. قَالَ: أَلَيْسَ فِيكُمُ -أَوْ مِنْكُمُ- الَّذِي أَجَارَهُ اللهُ عَلَى لِسَانِ نَبِيِّهِ - ﷺ -؟ يَعْنِي: مِنَ الشَّيْطَانِ، يَعْنِي عَمَّارًا. قُلْتُ: بَلَى. قَالَ: أَلَيْسَ فِيكُمْ -أَوْ مِنْكُمْ- صَاحِبُ السِّوَاكِ أَوِ السِّرَارِ؟ قَالَ: بَلَى. قَالَ: كَيْفَ كَانَ عَبْدُ اللهِ يَقْرَأُ: ﴿وَاللَّيْلِ إِذَا يَغْشَى (١) وَالنَّهَارِ إِذَا تَجَلَّى﴾ [الليل: ١ - ٢] قُلْتُ: ﴿وَالذَّكَرِ وَالأُنْثَى﴾. قَالَ مَا زَالَ بِي هَؤُلَاءِ حَتَّى كَادُوا يَسْتَنْزِلُونِي عَنْ شَيْءٍ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ - ﷺ -. [انظر: ٣٢٨٧ - مسلم: ٨٢٤ - فتح: ٧/ ٩٠]","vol":"20","page":344},{"text":"ذكر فيه حديث أبي الدرداء، واسمه عويمر في فضلهما، أما عمار فهو ابن ياسر أبو اليقظان، أمه سمية عُذِّبَا في الله.\nوأمه أول شهيدة في الإسلام طعنها أبو جهل بحربة في قُبَلها، وقتل عمار بصفين، وقد جاوز.\nوحذيفة هو أبو عبد الله حذيفة بن اليمان بن حسيل بن جابر بن عمرو حليف بني عبد الأشهل، صاحب سر رسول الله - ﷺ - وقيل: اليمان لقب جدهم جروة بن الحارث، قال الكلبي: لأنه أصاب دمًا في قومه فهرب إلى المدينة، وحالف بني عبد الأشهل، فسماه قومه اليمان، مات سنة ست وثلاثين على الأصح، وترجم له البخاري ترجمة وحده فيما سيأتي فقال: باب ذكر حذيفة بن اليمان العبسي كما ستعلمه، وفيه فضل أبي الدرداء.\nوقوله: (أليس عندكم ابن أم عبد صاحب النعلين والوساد والمطهرة؟!)، يقول: عندكم من لا تحتاجون معه إلى عالم.\nوقوله: (صاحب النعلين ..) إلى آخره. قال الداودي: أي لم يكن له من إيجاب إلا ذلك لتخليه من الدنيا، وأنكر ذلك عليه من قال: المراد بالمناقب ما كان مع رسول الله - ﷺ -.\nوقوله: (الذي أجاره الله من الشيطان، يعني: على لسان نبيه) يعني: قوله - ﷺ -: \"ويح عمار يدعوهم إلى الجنة ويدعونه إلى النار\" (^١)، يعني: والله أعلم- حين أكرهوه على الكفر بسبه - ﷺ -.\nوقوله: (صاحب سر رسول الله - ﷺ - الذي لا يعلمه غيره) يعني: حذيفة، وذلك أنه أسر إليه سبعة عشر رجلًا من المنافقين.\n_________\n(^١) سلف برقم (٤٤٧) كتاب الصلاة، باب التعاون في بناء المسجد.","vol":"20","page":345},{"text":"قوله: (صاحب السواك). شك. المحدث، وهو: ابن مسعود صاحب السوار، وهو السرار، ويروى أنه - ﷺ - قال له: \"إِذْنُكَ عَلَيَّ أَنْ يُرْفَعَ الحِجَابُ، وتَسْتَمِع سوادي\" كذا عند مسلم (^١)، وقراءة عبد الله: (والذكر والأنثى)، أنزل كذلك، ثم أنزل ﴿وَمَا خَلَقَ﴾ فلم يسمعه عبد الله ولا أبو الدرداء وسمعه سائر الناس وأثبتوه، وهذا كظن عبد الله أن المعوذتين ليستا من القرآن (^٢).\n_________\n(^١) مسلم (٢١٦٩) كتاب السلام، باب جواز جعل الإذن رفع حجاب أو نحوه من العلامات.\n(^٢) سيأتي برقم (٤٩٧٧) كتاب التفسير، باب سورة الناس.\nوجاء في هامش الأصل: نقل ابن حزم عنه أنه لا يصح عنه ذلك، كذا قال.","vol":"20","page":346},{"text":"<span data-type='title' id=toc-2382>٢١ - باب مَنَاقِبُ أَبِي عُبَيْدَةَ بْنِ الجَرَّاحِ - ﵁ </span>-\n٣٧٤٤ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا خَالِدٌ، عَنْ أَبِي قِلَابَةَ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ لِكُلِّ أُمَّةٍ أَمِينًا، وَإِنَّ أَمِينَنَا -أَيَّتُهَا الأُمَّةُ- أَبُو عُبَيْدَةَ بْنُ الجَرَّاحِ». [٤٣٨٢، ٧٢٥٥ - مسلم: ٢٤١٩ - فتح: ٧/ ٩٢]\n\n٣٧٤٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ صِلَةَ، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - لأَهْلِ نَجْرَانَ: «لأَبْعَثَنَّ - يَعْنِي: عَلَيْكُمْ، يَعْنِي: أَمِينًا - حَقَّ أَمِينٍ». فَأَشْرَفَ أَصْحَابُهُ، فَبَعَثَ أَبَا عُبَيْدَةَ - ﵁ -. [٤٣٨٠، ٤٣٨١، ٧٢٥٤ - مسلم: ٢٤٢٠ - فتح: ٧/ ٩٣]\nذكر فيه أَنَس - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ لِكُلِّ أُمَّةٍ أَمِينًا، وَإِنَّ أَمِينَنَا -أَيَّتُهَا الأُمَّةُ- أَبُو عُبَيْدَةَ بْنُ الجَرَّاحِ».\nوحديث صِلَةَ، عَنْ حُذَيْفَةَ - ﵁ - أنه - ﷺ - قال لأَهْلِ نَجْرَانَ: «لأَبْعَثَنَّ عَلَيْكُمْ، حَقَّ أَمِينٍ». فَأَشْرَفَ أَصْحَابُهُ، فَبَعَثَ أَبَا عُبَيْدَةَ - ﵁ -.\nالشرح:\nحديث أنس - ﵁ - يأتي في المغازي (^١)، وخبر الواحد (^٢)، وأخرجه مسلم والنسائي (^٣).\nواسم أبي عبيدة عامر بن عبد الله بن الجراح بن هلال بن أهيب بن شبة بن الحارث بن فهو، أحد العشرة، مات بالشام سنة ثماني عشرة بالطاعون، عام عمواس قاله الداودي، وكان من زهاد الصحابة، لا يأخذ إلا أدنى ما يقوم بدنه، ولما خرج عمر إلى الشام لقيه أمراء\n_________\n(^١) برقم (٤٣٨٢) باب: قصة أهل نجران.\n(^٢) برقم (٧٢٥٥) باب: ما جاء في إجازة خبر الواحد.\n(^٣) رواه النسائي في \"الكبرى\" ٥/ ٥٧ (٨٢٠٠).","vol":"20","page":347},{"text":"الأجناد فكلما قرب منه أمير صرفه قبل وصوله، فلما أتاه أبو عبيدة نزلا فسلم بعضهما على بعض، ثم ركبا وتسايرا، فلما قربا من الموضع أراد أبو عبيدة أن ينزل في غير موضعه فقال: مل بنا إلى منزلك فأتاه فإذا بيت ليس فيه إلا وساد من أدم، حشوها ليف، وجونة فيها كسيرات شعير، فطرح الوساد، وقرب الجونة؛ فقال عمر: كل الناس غيرتهم الدنيا غيرك يا أبا عبيدة، عمر وآل عمر في طاعة أبي عبيدة، ودفع إليه عمر مائتي دينار فتصدق (^١)، ودفع إلى معاذ مثلها فتصدق به، وقال لأبي عبيدة امرأته: أين الذي نلت؟ فقال لها: على ضابط أي: حافظ، فذهبت إلى عمر وقالت له: أجعلت على أبي عبيدة ضابطًا، فقال: لم أجعله، ولكن الحافظ عليه من الله، وقال أبو بكر في سقيفة بني ساعدة: قد رضيت لكم أحد هذين يعني أبا عبيدة وعمر (^٢).\nوقد نجران كان سنة تسع كما ذكره ابن سعد\". وكانوا أربعة عشر رجلًا من أشرافهم، وكانوا نصارى فيهم العاقب وهو عبد المسيح، وأبو الحارث بن علقمة، وأخوه كوز (^٣) والسيد وأوس وزيد (بن) (^٤) قيس وشبَية (^٥)، وخويلد وخالد وعمرو و(عبد) (^٦) (^٧) الله فلم يسلموا إذ ذاك، ثم لم يلبث السيد والعاقب إلا يسيرًا حتى رجعا إلى رسول الله\n_________\n(^١) في هامش الأصل: لعله سقط بها.\n(^٢) انظر: \"أسد الغابة\" ٣/ ١٢٨ - ١٣٠.\n(^٣) علم سبط فوقها بـ (صح).\nقلت: لأن في \"الطبقات الكبرى\": كرز. براء بعدها زاي.\n(^٤) ورد بهامش الأصل ما نصه: لعله (وقيس).\n(^٥) جوَّد سبط رسم هذِه الكلمة، وضبطها بالشكل، وفي \"الطبقات\": شيبة.\n(^٦) في \"الطبقات\": عبيد. مصغر.\n(^٧) ورد بهامش الأصل: بقي منهم ويحنس.","vol":"20","page":348},{"text":"- ﷺ - فأسلما فذكره (^١)، وستأتي له ترجمة في آخر المغازي.\nفائدة:\nلم يذكر البخاري مناقب عبد الرحمن بن عوف بن عبد عوف الزهري تمام العشرة، وكأنه لم ير شيئًا على شرطه، وذكر إسلام سعيد بن زيد فيما سيأتي، وجده عمرو بن نفيل بن عبد العزى بن رياح القرشي العدوي أبو الأعور، أحد العشرة من السابقين الأولين تزوج أخت عمر، مات بالمدينة بعد الخمسين (^٢).\nصلة بن زفر الراوي عين حذيفة عبسي، كوفي، أبو بكر وأبو العلاء، مات زمن مصعب بن الزبير، قاله الواقدي، وقال خليفة: سنة اثنتين وسبعين (^٣)، قال ابن أبي خيثمة: كان قلبه من ذهب. يعني: منوِّرًا.\n_________\n(^١) \"الطبقات الكبرى\" ١/ ٣٥٧ - ٣٥٨.\n(^٢) بين هذِه الكلمة وما بعدها بياض، وبهامشها: (كذا).\n(^٣) انظر: \"الطبقات الكبرى\" ٦/ ١٩٥، \"طبقات خليفة\" ص ٢٤١ (١٠٠٦)، وقال خليفة: مات في ولاية مصعب.","vol":"20","page":349},{"text":"<span data-type='title' id=toc-2383>باب مناقب مُصْعَبِ بْنِ عُمَيرْ</span>\nنص له، ولم يذكر شيئًا، وكأنه لم ير شيئًا على شرطه، أو اكتفى بما ذكر عنه في الجنائز، وفي أحد فيما سيأتي أنه لم يجد شيئًا يكفن فيه غير برده (^١).\nوفيه: تقلله من الدنيا، وقد سلف هناك، وهو أحد السابقين، وهو مصعب بن عمير بن هاشم بن عبد مناف بن عبد الدار بن قصي.\n_________\n(^١) سلف برقم (١٢٧٤) باب الكفن من جميع المال، وسيأتي برقم (٤٠٤٥) كتاب المغازي، من حديث عبد الرحمن بن عوف.","vol":"20","page":350},{"text":"<span data-type='title' id=toc-2384>٢٢ - باب مَنَاقِبُ الحَسَنِ وَالْحُسَيْنِ - ﵄ </span>-\nقَالَ نَافِعُ بْنُ جُبَيْرٍ: عَنْ أَبِي هُرَيْرَةَ: عَانَقَ النَّبِىُّ - ﷺ - الحَسَنَ. [انظر: ٢١٢٢]\n\n٣٧٤٦ - حَدَّثَنَا صَدَقَةُ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا أَبُو مُوسَى، عَنِ الحَسَنِ، سَمِعَ أَبَا بَكْرَةَ: سَمِعْتُ النَّبِيَّ - ﷺ - عَلَى المِنْبَرِ وَالْحَسَنُ إِلَى جَنْبِهِ، يَنْظُرُ إِلَى النَّاسِ مَرَّةً وَإِلَيْهِ مَرَّةً، وَيَقُولُ: «ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ الْمُسْلِمِينَ». [انظر: ٢٧٠٤ - فتح: ٧/ ٩٤]\n\n٣٧٤٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا المُعْتَمِرُ قَالَ: سَمِعْتُ أَبِي قَالَ: حَدَّثَنَا أَبُو عُثْمَانَ عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَأْخُذُهُ وَالْحَسَنَ، وَيَقُولُ: «اللَّهُمَّ إِنِّى أُحِبُّهُمَا فَأَحِبَّهُمَا». أَوْ كَمَا قَالَ. [انظر: ٣٧٣٥ - فتح: ٧/ ٩٤]\n\n٣٧٤٨ - حَدَّثَنِى مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي حُسَيْنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مُحَمَّدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -: أُتِىَ عُبَيْدُ اللهِ بْنُ زِيَادٍ بِرَأْسِ الحُسَيْنِ - ﵇ - فَجُعِلَ فِي طَسْتٍ، فَجَعَلَ يَنْكُتُ، وَقَالَ فِي حُسْنِهِ شَيْئًا. فَقَالَ أَنَسٌ: كَانَ أَشْبَهَهُمْ بِرَسُولِ اللهِ - ﷺ -، وَكَانَ مَخْضُوبًا بِالْوَسْمَةِ. [فتح: ٧/ ٩٤]\n\n٣٧٤٩ - حَدَّثَنَا حَجَّاجُ بْنُ المِنْهَالِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَدِيٌّ قَالَ: سَمِعْتُ البَرَاءَ - ﵁ - قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - وَالْحَسَنُ عَلَى عَاتِقِهِ يَقُولُ: «اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ». [مسلم: ٢٤٢٢ - فتح: ٧/ ٩٤]\n\n٣٧٥٠ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنِي عُمَرُ بْنُ سَعِيدِ بْنِ أَبِي حُسَيْنٍ، عَنِ ابْنِ أَبِى مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الْحَارِثِ قَالَ: رَأَيْتُ أَبَا بَكْرٍ - ﵁ - وَحَمَلَ الحَسَنَ وَهْوَ يَقُولُ: بِأَبِي، شَبِيهٌ بِالنَّبِيِّ، لَيْسَ شَبِيهٌ بِعَلِيٍّ. وَعَلِيٌّ يَضْحَكُ. [انظر: ٣٥٤٢ - فتح: ٧/ ٩٤]\n\n٣٧٥١ - حَدَّثَنِي يَحْيَى بْنُ مَعِينٍ وَصَدَقَةُ قَالَا: أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ،","vol":"20","page":351},{"text":"عَنْ وَاقِدِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ أَبُو بَكْرٍ: ارْقُبُوا مُحَمَّدًا - ﷺ - فِي أَهْلِ بَيْتِهِ. [انظر: ٣٧١٣ - فتح: ٧/ ٩٥]\n\n٣٧٥٢ - حَدَّثَنِى إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ. وَقَالَ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَنَسٌ قَالَ: لَمْ يَكُنْ أَحَدٌ أَشْبَهَ بِالنَّبِيِّ - ﷺ - مِنَ الحَسَنِ بْنِ عَلِيٍّ. [فتح: ٧/ ٩٥]\n\n٣٧٥٣ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ أَبِي يَعْقُوبَ، سَمِعْتُ ابْنَ أَبِى نُعْمٍ، سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ وَسَأَلَهُ عَنِ الْمُحْرِمِ -قَالَ شُعْبَةُ: أَحْسِبُهُ: يَقْتُلُ الذُّبَابَ- فَقَالَ: أَهْلُ العِرَاقِ يَسْأَلُونَ عَنِ الذُّبَابِ وَقَدْ قَتَلُوا ابْنَ ابْنَةِ رَسُولِ اللهِ - ﷺ -! وَقَالَ النَّبِيُّ - ﷺ -: «هُمَا رَيْحَانَتَايَ مِنَ الدُّنْيَا». [٥٩٩٤ - فتح: ٧/ ٩٥]\nأما السيد الحسن بن علي بن أبي طالب، فهو أبو محمد كان أشبه شيء برسول الله - ﷺ -، مات سنة خمسين.\nوأما السيد الحسين الشهيد، فهو أبو عبد الله، قتل بكربلاء يوم عاشوراء سنة إحدى وستين عن نيف وخمسين سنة.\nثم ساق البخاري في الباب سبعة أحاديث:\nأحدها:\nقال نَافِعُ بْنُ جُبَيْرٍ: عَنْ أَبِي هُرَيْرَةَ - ﵁ -: عَانَقَ النَّبِيُّ - ﷺ - الحَسَنَ.\nوهذا أسنده في البيوع عن علي بن عبد الله ثنا سفيان، عن عبد الله بن أبي يزيد عنه، وأسنده في اللباس أيضًا كما سيأتي (^١).\nثانيها:\nحديث الحَسَنِ، سَمِعَ أَبَا بَكْرَةَ: سَمِعْتُ النَّبِيَّ - ﷺ - عَلَى المِنْبَرِ\n_________\n(^١) سيأتي برقم (٥٨٨٤) باب السِّخاب للصبيان.","vol":"20","page":352},{"text":"وَالْحَسَنُ إِلَى جَنْبِهِ، يَنْظُرُ إِلَى النَّاسِ مَرَّةً وَإِلَيْهِ مَرَّةً، وَيَقُولُ: «ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ الْمُسْلِمِينَ».\nهذا الحديث سلف في الصلح، أخرجه هناك عن عبد الله ثنا سفيان، عن أبي موسى عن الحسن، وأخرجه هنا عن صدقة ثنا ابن عيينة ثنا أبو موسى، وأخرجه النسائي في الصلاة عن محمد بن منصور، عن سفيان به (^١).\nوأبو موسى: هو إسرائيل بن موسى البصري نزل الهند، من أفراد البخاري، وأما إسرائيل بن يونس بن أبي إسحاق السبيعي، أبو يوسف ثقةٌ متفق عليه لا ثالث لهما في \"الصحيح\".\nوفيه: جواز ولاية المفضول مع وجود الفاضل وحضرته كما ذكره ابن التين.\nثالثها:\nحديث أُسَامَةَ بْنِ زَيْدٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَأْخُذُهُ وَالْحَسَنَ، وَيَقُولُ: «اللَّهُمَّ إِنِّى أُحِبُّهُمَا فَأَحِبَّهُمَا». أَوْ كَمَا قَالَ.\nوقد سلف قريبا.\nرابعها:\nحديث أَنَسِ - ﵁ -: أُتِىَ عُبَيْدُ اللهِ بْنُ زِيَادٍ بِرَأْسِ الحُسَيْنِ - ﵇ - فَجُعِلَ فِي طَسْتٍ، فَجَعَلَ يَنْكُتُ، وَقَالَ فِي حُسْنِهِ شَيْئًا. فَقَالَ أَنَسٌ: كَانَ أَشْبَهَهُمْ بِرَسُولِ اللهِ - ﷺ -، وَكَانَ مَخْضُوبًا بِالْوَسْمَةِ.\nالنكت: أي ينكت في الشيء فيؤثر فيه بقضيب أو غيره، وجوزي هذا الناكت بأن رأسه لما جيء به فنصب في رحبة المسجد، جاءت\n_________\n(^١) النسائي ٣/ ١٠٧.","vol":"20","page":353},{"text":"حية فدخلت فيه مرتين أو ثلاث كما أخرجه الترمذي، وقال: حسن صحيح (^١).\nخامسها:\nحديث البَرَاءَ - ﵁ - قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - وَالْحَسَنُ عَلَى عَاتِقِهِ يَقُولُ: «اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ». وهو فضل ظاهر له.\nسادسها:\nحديث عُقْبَةَ بْنِ الحَارِثِ قَالَ: رَأَيْتُ أَبَا بَكْرٍ وَحَمَلَ الحَسَنَ وَهْوَ يَقُولُ: بِأَبِي، شَبِيهٌ بِالنَّبِيِّ، لَيْسَ شَبِيهٌ بِعَلِيٍّ. وَعَلِيٌّ يَضْحَكُ.\nفيه: فضل ظاهر له، وذكر بعده حديث أنس: لم يكن أحدٌ أشبه بالنبي - ﷺمن الحسن بن علي.\nوالسر فيه أنه عرق من فاطمة وكان فيها عرق من رسول الله - ﷺ -.\nوالبخاري روى أولا هذا مسندًا من حديث هشام بن يوسف، عن معمر، عن الزهري، عن أنس، ثم قال: وقال عبد الرزاق: أنا معمر، عن الزهري، أخبرني أنس فذكره، وأخرجه الترمذي في المناقب: عن محمد بن يحيى ثنا عبد الرزاق به، ثم قال: حسن صحيح (^٢).\nسابعها:\nحديث محمد بن أبي يعقوب، وهو محمد بن عبد الله بن أبي يعقوب الضبي البصري، قال: سمعت ابن أبي نعم وهو عبد الرحمن أبو الحكم\n_________\n(^١) الترمذي (٣٧٨٠).\n(^٢) الترمذي (٣٧٧٦).","vol":"20","page":354},{"text":"البجلي الكوفي سمعت عبد الله بن عمر، وسأله (^١) عن المحرم، قال شعبة: أحسبه يقبل الديات، فقال: أهل العراق يسألون عن الديات، وقد قتلوا ابن بنت رسول الله - ﷺ -، وقال النبي - ﷺ -: \"هما ريحانتاي من الدنيا\".\nوفيه: فضل ظاهر لهما.\n_________\n(^١) ورد بهامش الأصل: رجل، وفوقها علامة: (ج) وتعني: نسخة، والله أعلم.","vol":"20","page":355},{"text":"<span data-type='title' id=toc-2385>٢٣ - باب مَنَاقِبُ بِلَالِ بْنِ رَبَاحٍ مَوْلَى أَبِي بَكْرٍ - ﵄ </span>-\n[وَقَالَ النَّبِيُّ - ﷺ -: «سَمِعْتُ دَفَّ نَعْلَيْكَ بَيْنَ يَدَيَّ فِي الجَنَّةِ»] [انظر: ١١٤٩]\n\n٣٧٥٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، أَخْبَرَنَا جَابِرُ بْنُ عَبْدِ اللَّهِ - ﵄ - قَالَ: كَانَ عُمَرُ يَقُولُ: أَبُو بَكْرٍ سَيِّدُنَا، وَأَعْتَقَ سَيِّدَنَا. يَعْنِي بِلَالًا. [فتح: ٧/ ٩٩]\n\n٣٧٥٥ - حَدَّثَنَا ابْنُ نُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ، أَنَّ بِلَالًا. قَالَ لأَبِي بَكْرٍ: إِنْ كُنْتَ إِنَّمَا اشْتَرَيْتَنِي لِنَفْسِكَ فَأَمْسِكْنِي، وَإِنْ كُنْتَ إِنَّمَا اشْتَرَيْتَنِي لِلَّهِ فَدَعْنِي وَعَمَلَ اللهِ. [فتح: ٧/ ٩٩]\nهو أبو عبد الله بلال بن رباح، وأمه: حمامة مولاة بني جمح مات بدمشق سنة عشرين.\nثم ذكر البخاري حديثا معلقا، فقال:\nوقال النبي - ﷺ -: \"سَمِعْتُ دَفَّ نَعْلَيْكَ بَيْنَ يَدَيَّ فِي الجَنَّةِ\".\nوهذا قد أسنده في الصلاة، في باب فضل الطهور بالليل والنهار.\nثم أسند عن جَابِر - ﵁ - قَالَ: كَانَ عُمَرُ (^١) - ﵁ - يَقُولُ: أَبُو بَكْرٍ سَيِّدُنَا، وَأَعْتَقَ سَيِّدَنَا. يَعْنِي: بِلَالًا.\nوحديث قَيْسٍ، أَنَّ بِلَالًا قَالَ لأَبِي بَكْرٍ - ﵄ -: إِنْ كُنْتَ إِنَّمَا اشْتَرَيْتَنِي لِنَفْسِكَ فَأَمْسِكْنِي، وَإِنْ كُنْتَ إِنَّمَا اشْتَرَيْتَنِي لله فَدَعْنِي وَعَمَلَ اللهِ.\n_________\n(^١) وردت في الأصل: أبو بكر خطأ والصواب ما أثبتناه.","vol":"20","page":356},{"text":"الشرح:\n(دف): بالفاء الخفق، والبخاري فسره بذلك كما يعني هناك، وإنما رآه بين يديه ليس أنه يفعل ذلك قاله الداودي، وقول عمر - ﵁ -: (أعتق سيدنا) يعني: أنه من سادة هذِه الأمة ليس أنه أفضل من عمر - ﵁ -، وقوله: (وأعتق سيدنا). فيه حجة لابن القاسم على أشهب في قوله: إن من اشترى عبدًا مسلمًا من دار الحرب أنه لا ولاية له عليه؛ لأنه عبد عتق بنفس إسلامه، واحتج ابن القاسم بأن ولاء بلال كان لأبي بكر (وهو) (^١) اشتراه بعد إسلامه، قال محمد: فاضطر أشهب إلى أن قال: لم يكن ولاء بلال لأبي بكر (^٢).\nويروى أنه لما قال لأبي بكر بعد موت رسول الله - ﷺ -: إن كنت عتقتني لوجه الله فدعني أذهب حيث شئت، وإن كنت أعتقتني لنفسك فأمسكني، فقال له أبو بكر: اذهب حيث شئت، فذهب إلى الشام، وسكنها مؤثرًا الجهاد على الأذان (^٣).\n_________\n(^١) مكررة في الأصل.\n(^٢) انظر: \"النوادر الزيادات\" ١٣/ ٢٦٣.\n(^٣) رواه معمر في \"جامعه\" المطبوع مع \"مصنف عبد الرزاق\" ١١/ ٢٤٣ (٢٠٤١٢)، وأبو نعيم في \"حلية الأولياء\" ١/ ١٥٠ - ١٥١، من حديث بلال.","vol":"20","page":357},{"text":"<span data-type='title' id=toc-2386>٢٤ - باب ذِكْرُ ابْنِ عَبَّاسٍ - ﵄ </span>-\n٣٧٥٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: ضَمَّنِي النَّبِيُّ - ﷺ - إِلَى صَدْرِهِ وَقَالَ: «اللَّهُمَّ عَلِّمْهُ الحِكْمَةَ».\nحَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ: وَقَالَ: «عَلِّمْهُ الكِتَابَ». حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، عَنْ خَالِدٍ مِثْلَهُ. [انظر: ٧٥ - مسلم: ٢٤٧٧ - فتح: ٧/ ١٠٠]\nذكر فيه حديث عِكْرِمَةَ، عنه - ﵁ - قَالَ: ضَمَّنِي النَّبِيِّ - ﷺ - إِلَى صَدْرِهِ وَقَالَ: «اللَّهُمَّ عَلِّمْهُ الحِكْمَةَ».\nوفي رواية: \"الكتاب\" وقد سلف في فضل العلم، وهو الحبر والبحر، أبو العباس ترجمان القرآن، مات بالطائف سنة ثمان وستين، عن إحدى وسبعين سنة، وترجمته موضحة فيما أسلفنا الإشارة إليه (^١).\nوحديث ابن عباس دال على جواز المعانقة، ومالك كرهها، ومرة أجازها إذا قدم القريب من سفر كذا في رسالته لهارون، ولم تثبت (^٢).\n_________\n(^١) يشير المصنف -﵀- إلى كتاب \"العدة في معرفة رجال العمدة\"، والله أعلم.\n(^٢) انظر: \"التمهيد\" ٢١/ ١٧.\nوورد بهامش الأصل تعليقا للسبط على ذلك: كأنه أراد بالرسالة (كتاب السير) ولم يثبت عن مالك ذلك والله أعلم، وقد رأيته بالقاهرة في يد بعض الفضلاء، وهو صغير جدًّا، وسمعت من شيخنا [البلقيني] إنكاره، أو أنكر بحضرته.","vol":"20","page":358},{"text":"<span data-type='title' id=toc-2387>٢٥ - باب مَنَاقِبُ خَالِدِ بْنِ الوَلِيدِ - ﵁ </span>-\n٣٧٥٧ - حَدَّثَنَا أَحْمَدُ بْنُ وَاقِدٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - نَعَى زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ لِلنَّاسِ قَبْلَ أَنْ يَأْتِيَهُمْ خَبَرُهُمْ، فَقَالَ: «أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَ جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَ ابْنُ رَوَاحَةَ فَأُصِيبَ - وَعَيْنَاهُ تَذْرِفَانِ - حَتَّى أَخَذَ سَيْفٌ مِنْ سُيُوفِ اللهِ حَتَّى فَتَحَ اللهُ عَلَيْهِمْ». [انظر: ١٢٤٦ - فتح: ٧/ ١٠٠]\nذكر فيه حديث أَنَسٍ - ﵁ -: «أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ .. إلى آخره. حَتَّى أَخَذَ سَيْفٌ مِنْ سُيُوفِ اللهِ حَتَّى فَتَحَ اللهُ عَلَيْهِمْ».\nوقد سلف في الجهاد في باب من تأمر في الحرب من غير إمرة إذا خاف العدو (^١).\nوهو سيف الله أبو سليمان المخزومي أسلم قبل مؤتة بسنتين، وكان النصر على يديه يومها، مات سنة إحدى وعشرين. قال \"الصديق\" (^٢) حين احتُضر والنسوة يبكين: دعهن تهريق دموعهن على أبي سليمان فهل قامت النساء عن مثله، قال الزبير بن بكار: قد انقرض ولد خالد فلم يبق منهم أحد وورثهم أيوب بن سلمة (^٣).\n_________\n(^١) سلف برقم (٣٠٦٣).\n(^٢) ورد بهامش الأصل: هذا الكلام فيه نظر، والصواب أن يقول: الفاروق مع أن هذا لا يمشي بقية كلامه، إلا أن يكون توفي بالمدينة، والصحيح خلافه، وهو أنه توفي بحِمْصَ، ودفن بقرية منها.\n(^٣) ورد بهامش الأصل: أيوب بن سلمة مخزومي كنيته أبو سلمة من أهل المدينة، يروي عن عامر بن سعد بن أبي وقاص، روى عنه عمرو بن عثمان المدني، ذكره ابن حبان في \"الثقات\".","vol":"20","page":359},{"text":"<span data-type='title' id=toc-2388>٢٦ - باب مَنَاقِبُ سَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ - ﵁ </span>-\n٣٧٥٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ قَالَ: ذُكِرَ عَبْدُ اللهِ عِنْدَ عَبْدِ اللهِ بْنِ عَمْرٍو، فَقَالَ: ذَاكَ رَجُلٌ لَا أَزَالُ أُحِبُّهُ بَعْدَ مَا سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «اسْتَقْرِئُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ مِنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ -فَبَدَأَ بِهِ- وَسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ، وَأُبَيٍّ بْنِ كَعْبٍ، وَمُعَاذِ بْنِ جَبَلٍ». قَالَ: لَا أَدْرِي بَدَأَ بِأُبَيٍّ أَوْ بِمُعَاذٍ. [٣٧٦٠، ٣٨٠٦، ٣٨٠٨، ٤٩٩٩ - فتح: ٢٤٦٤ - فتح: ٧/ ١٠١]\nذكر في الصلاة حديث ابن عمر - ﵄ -: لما قدم المهاجرون الأولون العصبة -موضع بقباء- قبل مقدم رسول الله - ﷺ - أنه كان يؤمهم (^١)، وذكر هنا من حديث مسروق قال: ذكر عبد الله عند عبد الله بن عمرو فقال: ذاك رجل لا أزال أحبه بعد ما سمعت رسول الله - ﷺ - يقول: \"استقرئوا القرآن من أربعة: من عبد الله بن مسعود -فبدأ به- وسالم مولى أبي حذيفة، وأبي بن كعب، ومعاذ بن جبل\" قال: لا أدري بدأ بأُبَيِّ أو بمعاذ.\nوفيه: منقبة ظاهرة له، ولمن ذكر معه، وسالم من كبار البدريين مشهور كبير القدر، يقال: سالم بن معقل، وأُبَي أقرأ الأمة، كنيته: أبو المنذر.\nوابن مسعود يذكر بعد ومعاذ بن جبل بن عمرو بن أوس بن عائذ بن عدي بن كعب بن عمرو بن أدّ بن أخي سلمة ابني سعد بن علي بن أسد بن ساردة بن يزيد بن جشم بن الخرزج، خزرجي سلمي، من نجباء\n_________\n(^١) سلف برقم (٦٩٢)، باب: إمامة العبد والمولى.","vol":"20","page":360},{"text":"الصحابة، جمع القرآن في حياة رسول الله - ﷺ - وكان يشبَّه بإبراهيم، كان أمة قانتًا لله حنيفًا، مات سنة ثمان عشرة أو تسع عشرة بالأردن (^١) عن ثمان وثلاثين سنة.\n_________\n(^١) ورد بهامش الأصل: قبره في نيسان، وقد زرته خلف خان السبيل عند التل.","vol":"20","page":361},{"text":"<span data-type='title' id=toc-2389>٢٧ - باب مَنَاقِبُ عَبْدِ اللهِ بْنِ مَسْعُودٍ بن غافل [- ﵁ </span>-]\n٣٧٥٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ حَدَّثَنَا شُعْبَةُ عَنْ سُلَيْمَانَ قَالَ: سَمِعْتُ أَبَا وَائِلٍ قَالَ: سَمِعْتُ مَسْرُوقًا قَالَ: قَالَ عَبْدُ اللهِ بْنُ عَمْرٍو: إِنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَكُنْ فَاحِشًا وَلَا مُتَفَحِّشًا، وَقَالَ: «إِنَّ مِنْ أَحَبِّكُمْ إِلَيَّ أَحْسَنَكُمْ أَخْلَاقًا». [انظر: ٣٥٥٩ - مسلم: ٢٣٢١ - فتح: ٧/ ١٠٢]\n\n٣٧٦٠ - وَقَالَ «اسْتَقْرِئُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ مِنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ، وَسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ، وَأُبَيِّ بْنِ كَعْبٍ، وَمُعَاذِ بْنِ جَبَلٍ». [انظر: ٣٧٥٨ - مسلم: ٢٤٦٤ - فتح: ٧/ ١٠٢]\n\n٣٧٦١ - حَدَّثَنَا مُوسَى عَنْ أَبِي عَوَانَةَ، عَنْ مُغِيرَةَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ: دَخَلْتُ الشَّأْمَ فَصَلَّيْتُ رَكْعَتَيْنِ، فَقُلْتُ: اللَّهُمَّ يَسِّرْ لِي جَلِيسًا. فَرَأَيْتُ شَيْخًا مُقْبِلًا، فَلَمَّا دَنَا قُلْتُ: أَرْجُو أَنْ يَكُونَ اسْتَجَابَ. قَالَ: مِنْ أَيْنَ أَنْتَ؟ قُلْتُ: مِنْ أَهْلِ الكُوفَةِ. قَالَ: أَفَلَمْ يَكُنْ فِيكُمْ صَاحِبُ النَّعْلَيْنِ وَالْوِسَادِ وَالْمِطْهَرَةِ؟ أَوَلَمْ يَكُنْ فِيكُمُ الَّذِى أُجِيرَ مِنَ الشَّيْطَانِ؟ أَوَلَمْ يَكُنْ فِيكُمْ صَاحِبُ السِّرِّ الَّذِى لَا يَعْلَمُهُ غَيْرُهُ؟ كَيْفَ قَرَأَ ابْنُ أُمِّ عَبْدٍ ﴿وَاللَّيْلِ﴾؟ فَقَرَأْتُ ﴿وَاللَّيْلِ إِذَا يَغْشَى (١) وَالنَّهَارِ إِذَا تَجَلَّى (٢) وَالذَّكَرَ وَالْأُنْثَى﴾ [الليل: ١ - ٣]. قَالَ: أَقْرَأَنِيهَا النَّبِيُّ - ﷺ - فَاهُ إِلَى فِيَّ، فَمَا زَالَ هَؤُلَاءِ حَتَّى كَادُوا يَرُدُّونِي. [انظر: ٣٧٥٨ - مسلم: ٨٢٤ - فتح: ٧/ ١٠٢]\n\n٣٧٦٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، قَالَ: سَأَلْنَا حُذَيْفَةَ عَنْ رَجُلٍ قَرِيبِ السَّمْتِ وَالْهَدْيِ مِنَ النَّبِيِّ - ﷺ - حَتَّى نَأْخُذَ عَنْهُ فَقَالَ: مَا أَعْرِفُ أَحَدًا أَقْرَبَ سَمْتًا وَهَدْيًا وَدَلاًّ بِالنَّبِيِّ - ﷺ - مِنِ ابْنِ أُمِّ عَبْدٍ. [٦٠٩٧ - فتح: ٧/ ١٠٢]\n\n٣٧٦٣ - حَدَّثَنِي مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ بْنِ أَبِى إِسْحَاقَ قَالَ: حَدَّثَنِي أَبِي، عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنِي الأَسْوَدُ بْنُ يَزِيدَ قَالَ: سَمِعْتُ أَبَا مُوسَى الأَشْعَرِيَّ - ﵁ - يَقُولُ: قَدِمْتُ أَنَا وَأَخِي مِنَ اليَمَنِ، فَمَكُثْنَا حِينًا مَا نُرَى إِلاَّ أَنَّ عَبْدَ","vol":"20","page":362},{"text":"اللهِ بْنَ مَسْعُودٍ رَجُلٌ مِنْ أَهْلِ بَيْتِ النَّبِيِّ - ﷺ -، لِمَا نَرَى مِنْ دُخُولِهِ وَدُخُولِ أُمِّهِ عَلَى النَّبِيِّ - ﷺ -. [٤٣٨٤ - مسلم: ٢٤٦٠ - فتح: ٧/ ١٠٢]\nهو أبو عبد الرحمن عبد الله بن مسعود الهذلي، حليف بني زهرة أحد السابقين والبدريين والفقهاء، وفي الترمذي من حديث الحارث الأعور عن علي - ﵁ - مرفوعًا: \"لو كنت مؤمرًا أحدا عن غير مشورة لأمرت عليهم ابن أم عبد\" (^١)، روي أنه خلف تسعين ألف دينار سوى الدقيق والماشية، مات بالمدينة سنة اثنتين وثلاثين عن بضع وستين.\nذكر البخاري في الباب:\nحديث عَبْدُ اللهِ بْنُ عَمْرٍو: إِنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَكُنْ فَاحِشًا وَلَا مُتَفَحِّشًا، وَقَالَ: «إِنَّ مِنْ أَحَبِّكُمْ إِلَيَّ أَحْسَنَكُمْ أَخْلَاقًا». وَقَالَ \"اسْتَقْرِئُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ\" وذكره كما سلف في الباب قبله إلى قوله: \"وَمُعَاذِ بْنِ جَبَلٍ\".\nثانيها:\nحديث علقمة السالف في مناقب عمار (^٢).\nوقوله: (أقرأنيها رسول الله - ﷺ - فاه إلى في)، هذا أحد اللغات أن يجعل الفم مثل عصا ورحى فإعرابه مقدر في آخره.\nثالثها:\nحديث (عَبْدِ الرَّحْمَنِ) (^٣) بْنِ يَزِيدَ قَالَ: سَأَلْنَا حُذَيْفَةَ عَنْ رَجُلٍ قَرِيبِ السَّمْتِ وَالْهَدْيِ مِنَ النَّبِيِّ - ﷺ - حَتَّى نَأْخُذَ عَنْهُ فَقَالَ: مَا أَعْرِفُ أَحَدًا أَقْرَبَ سَمْتًا وَهَدْيًا وَدَلاًّ بِالنَّبِيِّ - ﷺ - مِنِ ابْنِ أُمِّ عَبْدٍ.\n_________\n(^١) الترمذي (٣٨٠٨) وقال: هذا حديث غريب، إنا نعرفه من حديث الحارث عن علي.\n(^٢) سلف برقم (٣٧٤٢).\n(^٣) في الأصل: عبد الله.","vol":"20","page":363},{"text":"الدل -بفتح الدال-: (الشكل) (^١) التي يكون عليها الإنسان من السكينة والوقار، وحسن السيرة والطريقة والمنظر والهيئة. والسمت: الخشوع في الحركة، والهدي: السيرة، والدل قريب منه، كأنه يريد إسكان الحركة في المشي ونحو ذلك من الشمائل.\nوابن أم عبد هو عبد الله بن مسعود، وإنما سألوه عمن عندهم ومن لقوه وكان ذلك بعد وفاة الصديق، والفاروق.\nقال مالك: كان أشبه الناس برسول الله - ﷺ - في هديه عمر وكان أشبه ولد عمر بعمر عبد الله، وكان أشبه ولد عبد الله به سالم.\nالحديث الرابع:\nأَبَا مُوسَى الأَشْعَرِيَّ - ﵁ -: قَدِمْتُ أَنَا وَأَخِي مِنَ اليَمَنِ، فَمَكُثْنَا حِينًا مَا نُرَى إِلاَّ أَنَّ عَبْدَ اللهِ بْنَ مَسْعُودٍ رَجُلٌ مِنْ أَهْلِ بَيْتِ النَّبِيِّ - ﷺ -، لِمَا نَرَى مِنْ دُخُولِهِ وَدُخُولِ أُمِّهِ عَلَى النَّبِيِّ - ﷺ -.\nودخولهما بيته دال على فضلهم وخيرهم، وعبد الله أحد الفقهاء، كما سلف وأحد القراء، وإنما يذكر في بعض الأحوال بأمه؛ لأنها بقيت بعد أبيه، وصحبت رسول الله - ﷺ -، وكان عبد الله بدريًّا كما سلف، وهو الذي احتز يومئذ رأس أبي جهل.\nفائدة: قول البخاري في إسناد هذا الحديث: (حدثني محمد بن العلاء، ثنا إبراهيم بن يوسف بن أبي إسحاق، حدثني أبي عن أبي إسحاق) هو إبراهيم بن يوسف بن إسحاق بن أبي إسحاق، عن أبيه، عن جده أبي إسحاق، وهو من رجال مسلم أيضًا كأبيه، وفيه لين قال يحيى: لا يسوي حديثه شيئًا، مات سنة ثمان وتسعين ومائة.\n_________\n(^١) في الأصل: (والشكل).","vol":"20","page":364},{"text":"<span data-type='title' id=toc-2390>٢٨ - باب ذِكْرُ مُعَاوِيَةَ - ﵁ </span>-\n٣٧٦٤ - حَدَّثَنَا الحَسَنُ بْنُ بِشْرٍ، حَدَّثَنَا الْمُعَافَى، عَنْ عُثْمَانَ بْنِ الأَسْوَدِ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: أَوْتَرَ مُعَاوِيَةُ بَعْدَ العِشَاءِ بِرَكْعَةٍ وَعِنْدَهُ مَوْلًى لاِبْنِ عَبَّاسٍ، فَأَتَى ابْنَ عَبَّاسٍ، فَقَالَ: دَعْهُ، فَإِنَّهُ صَحِبَ رَسُولَ اللهِ - ﷺ -. [٣٧٦٥ - فتح: ٧/ ١٠٣]\n\n٣٧٦٥ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ: قِيلَ لاِبْنِ عَبَّاسٍ: هَلْ لَكَ فِي أَمِيرِ المُؤْمِنِينَ مُعَاوِيَةَ، فَإِنَّهُ مَا أَوْتَرَ إِلاَّ بِوَاحِدَةٍ؟ قَالَ: إِنَّهُ فَقِيهٌ. [انظر: ٣٧٦٤ - فتح: ٧/ ١٠٣]\n\n٣٧٦٦ - حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ قَالَ: سَمِعْتُ حُمْرَانَ بْنَ أَبَانَ، عَنْ مُعَاوِيَةَ - ﵁ -، قَالَ: إِنَّكُمْ لَتُصَلُّونَ صَلَاةً، لَقَدْ صَحِبْنَا النَّبِيَّ - ﷺ - فَمَا رَأَيْنَاهُ يُصَلِّيهَا، وَلَقَدْ نَهَى عَنْهُمَا، يَعْنِي الرَّكْعَتَيْنِ بَعْدَ العَصْرِ. [انظر: ٥٨٧ - فتح: ٧/ ١٠٣]\nهو أبو عبد الرحمن، و(والده) (^١) صخر وجده حرب، الخليفة الأموي، من مسلمة الفتح، مات في رجب سنة ستين وعاش ثمانيا وسبعين سنة، سلم له الحسن الإمارة، ذكر البخاري فيه ثلاثة أحاديث، وقد روى مائة حديث وثلاثة وستين حديثًا، اتفقا على أربعة وانفرد البخاري بمثلها، ومسلم بخمسة:\nأحدها (^٢):\nمن المُعَافَى، عَنْ عُثْمَانَ بْنِ الأَسْوَدِ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: أَوْتَرَ مُعَاوِيَةُ بَعْدَ العِشَاءِ بِرَكْعَةٍ وَعِنْدَهُ مَوْلًى لاِبْنِ عَبَّاسٍ، فَأَتَى ابْنَ عَبَّاسٍ،\n_________\n(^١) في الأصل: (ولده)، والصحيح المثبت، فاسم أبي سفيان صخر. والله أعلم.\n(^٢) ورد بهامش الأصل: يعني أحد الثلاثة التي ذكرها البخاري.","vol":"20","page":365},{"text":"فَقَالَ: دَعْهُ، فَإِنَّهُ صَحِبَ رَسُولَ اللهِ - ﷺ -.\nوالمعافى هذا هو ابن عمران، أبو مسعود الأزدي الموصلي، أحد الأعلام، ياقوتة العلماء وعنه بِشرٌ الحافي، وغيره مات سنة خمس وثمانين ومائة، وهو من أفراد البخاري عن مسلم (^١).\nأما المعافى بن سليمان الرسعني، فلم يخرج له في الصحيح، وإنما أخرج له النسائي، وهو ثقة مات سنة أربع وثلاثين ومائتين (^٢).\nوعثمان بن الأسود هو ابن موسى بن المكي، مولى أبي جمح مات سنة خميسن ومائة.\nوقوله: (أوتر بركعة) في أقله عند الشافعي خلافًا لأبي حنيفة حيث قال: أقله ثلاث (^٣)، واعترض ابن التين فقال: قوله: بركعة لم يقل به الفقهاء-، ولا يسلم له ذلك.\nوقد روى البخاري بعد ابْنُ أَبِي مُلَيْكَةَ: قِيلَ لاِبْنِ عَبَّاسٍ: هَلْ لَكَ فِي أَمِيرِ المُؤْمِنِينَ مُعَاوِيَةَ، فَإِنَّهُ مَا أَوْتَرَ إِلاَّ بِوَاحِدَةٍ؟ قَالَ: إِنَّهُ فَقِيهٌ.\nالثالث:\nحديث حُمْرَانَ بْنَ أَبَانَ، عَنْ مُعَاوِيَةَ، قَالَ: إِنَّكُمْ لَتُصَلُّونَ صَلَاةً، لَقَدْ صَحِبْنَا النَّبِيَّ - ﷺ - فَمَا رَأَيْنَاهُ يُصَلِّيهَا، وَلَقَدْ نَهَى عَنْهُمَا، يَعْنِي الرَّكْعَتَيْنِ بَعْدَ العَصْرِ. وقد سلف في باب لا يتحرى الصلاة قبل الغروب.\n_________\n(^١) انظر: \"طبقات ابن سعد\" ٧/ ٤٨٧، \"التاريخ الكبير\" ٨/ ٦٠، \"تهذيب الكمال\" ٢٨/ ١٤٧ (٦٠٤١).\n(^٢) انظر: \"الجرح والتعديل\" ٨/ ٤٠٠ (١٨٣٧)، \"ثقات ابن حبان\" ٩/ ١٩٩، \"تهذيب الكمال\" ٢٨/ ١٤٦ (٦٠٤٠).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٢٥ (١٦٥).","vol":"20","page":366},{"text":"<span data-type='title' id=toc-2391>٢٩ - باب مَنَاقِبُ فَاطِمَةَ - ﵍ -. وَقَالَ النَّبِيُّ - ﷺ -: «فَاطِمَةُ سَيِّدَةُ نِسَاءِ أَهْلِ الجَنَّةِ»</span>\n٣٧٦٧ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «فَاطِمَةُ بَضْعَةٌ مِنِّي، فَمَنْ أَغْضَبَهَا أَغْضَبَنِي». [انظر: ٩٢٦ - مسلم: ٢٤٤٩ - فتح: ٧/ ١٠٥]\nذكرت ترجمتها في \"رجال العمدة\" فبلغ نحو نصف كراسة، وأفرد الحاكم ترجمتها بالتأليف، وذكر البخاري في الباب حديثًا معلقا وآخر مسندًا فقال:\nوقال النبي - ﷺ -: \"فَاطِمَةُ سَيِّدَةُ نِسَاءِ أَهْلِ الجَنَّةِ\".\nوقد سلف في آخر باب علامات النبوة مسندًا من حديث عائشة - ﵂ - بلفظ: \"أما ترضين أن تكوني سيدة نساء أهل الجنة أو نساء المؤمنين\" (^١)، وفي \"المستدرك\"، وقال: صحيح الإسناد من حديث حذيفة - ﵁ -: أتى النبي - ﷺ - مَلكٌ من السماء استأذن أن يسلم عليه -لم ينزل قبلها- قال: \"فبشرني أن فاطمة سيدة نساء أهل الجنة\" (^٢)، وذكر في كتاب \"فضائل فاطمة\" من حديث ابن عباس - ﵄ - قال علي - ﵁ -: لقد علمتم أني أخو النبي - ﷺ -، ووزيره، وزوج ابنته، سيدة ولده، وسيدة نساء أهل الجنة وللعسكري: \"أما ترضين أن تكوني سيدة نساء المؤمنين\" ولا يُعارض هذا حديث ابن عباس مرفوعًا: \"أفضل نساء أهل الجنة أربعة: خديجة وفاطمة بنت محمد وآسية امرأة فرعون ومريم ابنة عمران\" (^٣).\n_________\n(^١) سلف برقم (٣٦٢٤).\n(^٢) \"المستدرك\" ٣/ ١٥١.\n(^٣) رواه أحمد ١/ ٣٢٢، ابن حبان ١٥/ ٤٧٠ (٧٠١٠)، الحاكم ٣/ ١٦٠.","vol":"20","page":367},{"text":"وأما الحديث المسند فحديث ابْنِ أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «فَاطِمَةُ بَضْعَةٌ مِنِّي، فَمَنْ أَغْضَبَهَا أَغْضَبَنِي».\nوهذا الحديث رواه عبد الله بن دينار، عن ابن أبي مليكة، عن المسور.\nوأخرجه الترمذي من حديث أيوب، عن ابن أبي مليكة، عن عبد الله بن الزبير به، ثم قال: حسن صحيح. قال: هكذا قال أيوب، وقال غير واحد عن ابن أبي مليكة عن المسور، ويحتمل أن يكون ابن أبي مليكة رواه عنهما جميعًا (^١).\nوروى حماد بن سلمة، عن علي بن زيد، عن علي بن حسين أن فاطمة أرادت حل أبي لبابة من ربطه نفسه لما قال لبني قريظة ما قال: أقسمت أن لا يحلني أحد إلا رسول الله - ﷺ - فقال رسول الله - ﷺ -: \"إنَّ فَاطِمَةَ بَضْعَةٌ مِنِّي\" وهو دال كما قال السهيلي: أن من سبها فقد كفر، ومن صلى عليها فقد صلى على أبيها (^٢)، وقد ذكر البخاري في الأدب من \"صحيحه\" أنه - ﷺ - قال: \"أنت سيدة هذِه الأمة\" (^٣).\n_________\n(^١) الترمذي (٣٨٦٩).\n(^٢) \"الروض الأنف\" ٣/ ٨٢.\n(^٣) سيأتي برقم (٦٢٨٥) كتاب: الاستئذان، باب: من ناجى بين يدي الناس.","vol":"20","page":368},{"text":"<span data-type='title' id=toc-2392>٣٠ - باب فَضْلِ عَائِشَةَ - ﵂ </span>-\n٣٧٦٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، قَالَ أَبُو سَلَمَةَ: إِنَّ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ - يَوْمًا: «يَا عَائِشَ، هَذَا جِبْرِيلُ يُقْرِئُكِ السَّلَامَ». فَقُلْتُ: وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، تَرَى مَا لَا أَرَى. تُرِيدُ رَسُولَ اللهِ - ﷺ -. [انظر: ٣٢١٧ - مسلم: ٢٤٤٧ - فتح: ٧/ ١٠٦]\n\n٣٧٦٩ - حَدَّثَنَا آدَمُ حَدَّثَنَا شُعْبَةُ قَالَ.\nوَحَدَّثَنَا عَمْرٌو، أَخْبَرَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ مُرَّةَ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلاَّ مَرْيَمُ بِنْتُ عِمْرَانَ، وَآسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ». [انظر: ٣٤١١ - مسلم: ٢٤٣١ - فتح: ٧/ ١٠٦]\n\n٣٧٧٠ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «فَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى الطَّعَامِ». [٥٤١٩، ٥٤٢٨ - مسلم: ٢٤٤٦ - فتح: ٧/ ١٠٦]\n\n٣٧٧١ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الوَهَّابِ بْنُ عَبْدِ المَجِيدِ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، أَنَّ عَائِشَةَ اشْتَكَتْ، فَجَاءَ ابْنُ عَبَّاسٍ فَقَالَ: يَا أُمَّ الْمُؤْمِنِينَ، تَقْدَمِينَ عَلَى فَرَطِ صِدْقٍ عَلَى رَسُولِ اللهِ - ﷺ - وَعَلَى أَبِي بَكْرٍ. [٤٧٥٣، ٤٧٥٤ - فتح: ٧/ ١٠٦]\n\n٣٧٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، سَمِعْتُ أَبَا وَائِلٍ قَالَ: لَمَّا بَعَثَ عَلِيٌّ عَمَّارًا وَالْحَسَنَ إِلَى الْكُوفَةِ لِيَسْتَنْفِرَهُمْ خَطَبَ عَمَّارٌ فَقَالَ: إِنِّي لأَعْلَمُ أَنَّهَا زَوْجَتُهُ فِي الدُّنْيَا وَالآخِرَةِ، وَلَكِنَّ اللهَ ابْتَلَاكُمْ لِتَتَّبِعُوهُ أَوْ إِيَّاهَا. [٧١٠٠، ٧١٠١ - فتح: ٧/ ١٠٦]\n\n٣٧٧٣ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ","vol":"20","page":369},{"text":"عَائِشَةَ - ﵂ - أَنَّهَا اسْتَعَارَتْ مِنْ أَسْمَاءَ قِلَادَةً فَهَلَكَتْ، فَأَرْسَلَ رَسُولُ اللهِ - ﷺ - نَاسًا مِنْ أَصْحَابِهِ فِي طَلَبِهَا، فَأَدْرَكَتْهُمُ الصَّلَاةُ، فَصَلَّوْا بِغَيْرِ وُضُوءٍ، فَلَمَّا أَتَوُا النَّبِيَّ - ﷺ - شَكَوْا ذَلِكَ إِلَيْهِ، فَنَزَلَتْ آيَةُ التَّيَمُّمِ. فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ: جَزَاكِ اللهُ خَيْرًا، فَوَاللهِ مَا نَزَلَ بِكِ أَمْرٌ قَطُّ إِلاَّ جَعَلَ اللهُ لَكِ مِنْهُ مَخْرَجًا، وَجَعَلَ لِلْمُسْلِمِينَ فِيهِ بَرَكَةً. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح: ٧/ ١٠٦]\n\n٣٧٧٤ - حَدَّثَنِى عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا كَانَ فِي مَرَضِهِ، جَعَلَ يَدُورُ فِي نِسَائِهِ وَيَقُولُ: «أَيْنَ أَنَا غَدًا؟ أَيْنَ أَنَا غَدًا؟». حِرْصًا عَلَى بَيْتِ عَائِشَةَ، قَالَتْ عَائِشَةُ: فَلَمَّا كَانَ يَوْمِي سَكَنَ. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح: ٧/ ١٠٧]\n\n٣٧٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا حَمَّادٌ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، قَالَ: كَانَ النَّاسُ يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ، قَالَتْ عَائِشَةُ: فَاجْتَمَعَ صَوَاحِبِي إِلَى أُمِّ سَلَمَةَ، فَقُلْنَ يَا أُمَّ سَلَمَةَ، وَاللهِ إِنَّ النَّاسَ يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ، وَإِنَّا نُرِيدُ الخَيْرَ كَمَا تُرِيدُهُ عَائِشَةُ، فَمُرِي رَسُولَ اللهِ - ﷺ - أَنْ يَأْمُرَ النَّاسَ أَنْ يُهْدُوا إِلَيْهِ حَيْثُ مَا كَانَ أَوْ حَيْثُ مَا دَارَ، قَالَتْ: فَذَكَرَتْ ذَلِكَ أُمُّ سَلَمَةَ لِلنَّبِيٍّ - ﷺ -، قَالَتْ: فَأَعْرَضَ عَنِّي، فَلَمَّا عَادَ إِلَيَّ ذَكَرْتُ لَهُ ذَاكَ فَأَعْرَضَ عَنِّي، فَلَمَّا كَانَ فِي الثَّالِثَةِ ذَكَرْتُ لَهُ، فَقَالَ: «يَا أُمَّ سَلَمَةَ لَا تُؤْذِينِي فِي عَائِشَةَ، فَإِنَّهُ وَاللهِ مَا نَزَلَ عَلَيَّ الوَحْيُ وَأَنَا فِي لِحَافِ امْرَأَةٍ مِنْكُنَّ غَيْرِهَا». [انظر: ٢٥٧٤ - مسلم: ٢٤٤١ - فتح: ٧/ ١٠٧]\nهي أم المؤمنين أم عبد الله بنت الصديق حبيبة رسول الله - ﷺ - وأفقه نساء الأمة، عاشت سبعًا وستين سنة، وماتت بعد الخمسين. لها خصائص ذكرتها في الكتاب المشار إليه، وذكر البخاري في الباب أحاديث.\nأحدها:\nحديثها في سلام جبريل، وقد سلف وفيه: \"يَا عَائِش .. \" وقد سلف في باب ذكر الملائكة: \"يا عائشة\" وهو صريح في فضلها.","vol":"20","page":370},{"text":"ثانيها (^١):\nحديث أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلاَّ مَرْيَمُ بِنْتُ عِمْرَانَ .. \" الحديث سلف في باب قول الله تعالى: ﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ﴾ زاد هنا: \"وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ». يأتي في الأطعمة، وأخرجه مسلم والترمذي، وقال: حسن صحيح والنسائي وابن ماجه (^٢).\nرابعها:\nحديث القَاسِمِ بْنِ مُحَمَّدٍ، أَنَّ عَائِشَةَ اشْتَكَتْ، فَجَاءَ ابْنُ عَبَّاسٍ فَقَالَ: يَا أُمَّ الْمُؤْمِنِينَ، تَقْدَمِينَ عَلَى فَرَطِ صِدْقٍ عَلَى رَسُولِ اللهِ - ﷺ - وَعَلَى أَبِي بَكْرٍ.\nالفرط: الأجر المتقدم، وفيه قطع لها بالجنة، ولا يقوله إلا بتوقيف.\nخامسها:\nأَبَا وَائِلٍ قَالَ: لَمَّا بَعَثَ عَلِيٌّ عَمَّارًا وَالْحَسَنَ إِلَى الْكُوفَةِ لِيَسْتَنْفِرَهُمْ خَطَبَ عَمَّارٌ فَقَالَ: إِنِّي لأَعْلَمُ أَنَّهَا زَوْجَتُهُ فِي الدُّنْيَا وَالآخِرَةِ، وَلَكِنَّ اللهَ ابْتَلَاكُمْ لِتَتَّبِعُوهُ أَوْ إِيَّاهَا. ولا شك فيما ذكره.\nسادسها:\nحديث عائشة - ﵂ - أنها استعارت قلادة .. الحديث سلف بطوله في التيمم، يحتمل أن يكون أرسلهم وأقام بالناس كما في الحديث الآخر، ثم لما أتوا وأصبح نزلت آية التيمم، ثم أثاروا البعير فوجدوا العقد تحته، وفي أخرى: أنهم أتوا بالعقد وليست هذِه اللفظة\n_________\n(^١) أدرج المصنف -رحمه الله تعالى- الحديث الثالث مع الثاني.\n(^٢) سلف برقم (٣٤٣٣)، وسيأتي برقم (٥٤١٨)، ورواه الترمذي (١٨٣٤)، والنسائي ٧/ ٦٨، وابن ماجه (٣٢٨٠).","vol":"20","page":371},{"text":"محفوظة، ذكره كله ابن التين (^١).\nسابعها:\nحديث هِشَامٍ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا كَانَ فِي مَرَضِهِ، جَعَلَ يَدُورُ فِي نِسَائِهِ وَيَقُولُ: «أَيْنَ أَنَا غَدًا؟ أَيْنَ أَنَا غَدًا؟». حِرْصًا عَلَى بَيْتِ عَائِشَةَ، قَالَتْ عَائِشَةُ: فَلَمَّا كَانَ يَوْمِي سَكَنَ. كذا هنا، وقال في رواية أخرى: إنهن لما رأين ذلك أذن له في المقام عندها (^٢)، ويحتمل أن يكون أذن له بعد أن صار إلى يومها فيتفق الحديثان.\n(ثامنها) (^٣):\nحديث هِشَامٌ، عَنْ أَبِيهِ أيضًا قَالَ: كَانَ النَّاسُ يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ .. الحديث، فيه أنه - ﷺ - قال: «يَا أُمَّ سَلَمَةَ لَا تُؤْذِينِي فِي عَائِشَةَ، فَإِنَّهُ وَاللهِ مَا نَزَلَ عَلَيَّ الوَحْيُ وَأَنَا فِي لِحَافِ امْرَأَةٍ مِنْكُنَّ غَيْرِهَا».\nفيه: مكان أم سلمة عنده، وكان لها جمال، ويقال: إن عمر قال لحفصة - ﵄ -: ليس لك جمال أم سلمة، ولا ود عائشة، لتقصري عن مناقب عائشة.\nوفيه: دلالة أنه ليس على الزوج العدل في النفقة، بل يفضل من شاء إذا قام للأخرى بما يلزمه لها، ويحتمل أن يكون ذلك من خصائصه، كما أنه لم يكن عليه العدل بينهن على خلف فيهن؛ لقوله: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ [الأحزاب: ٥١].\n_________\n(^١) في هامش الأصل: اللفظة محفوظة والعقد سقط مرتين. فاعلمه.\n(^٢) سيأتي برقم (٤٤٥٠) كتاب المغازي، باب مرض النبي - ﷺ - ووفاته.\n(^٣) مكررة بالأصل.","vol":"20","page":372},{"text":"٦٣\nمناقب الأنصار","vol":"20","page":373},{"text":"<span data-type='title' id=toc-2393>٦٣ - [مناقب الأنصار]</span>\n<span data-type='title' id=toc-2394>١ - باب مَنَاقِبُ الأَنْصَارِ</span>\n﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا﴾ [الحشر: ٩]\n\n٣٧٧٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مَهْدِيُّ بْنُ مَيْمُونٍ، حَدَّثَنَا غَيْلَانُ بْنُ جَرِيرٍ قَالَ: قُلْتُ لأَنَسٍ: أَرَأَيْتَ اسْمَ الأَنْصَارِ، كُنْتُمْ تُسَمَّوْنَ بِهِ أَمْ سَمَّاكُمُ اللهُ؟ قَالَ: بَلْ سَمَّانَا اللهُ، كُنَّا نَدْخُلُ عَلَى أَنَسٍ فَيُحَدِّثُنَا مَنَاقِبَ الأَنْصَارِ وَمَشَاهِدَهُمْ، وَيُقْبِلُ عَلَيَّ -أَوْ عَلَى رَجُلٍ مِنَ الأَزْدِ- فَيَقُولُ: فَعَلَ قَوْمُكَ يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا. [٣٨٤٤ - فتح: ٧/ ١١٠]\n\n٣٧٧٧ - حَدَّثَنِى عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ يَوْمُ بُعَاثَ يَوْمًا قَدَّمَهُ اللهُ لِرَسُولِهِ - ﷺ -، فَقَدِمَ رَسُولُ اللهِ - ﷺ - وَقَدِ افْتَرَقَ مَلَؤُهُمْ، وَقُتِلَتْ سَرَوَاتُهُمْ، وَجُرِّحُوا، فَقَدَّمَهُ اللهُ لِرَسُولِهِ - ﷺ - فِي دُخُولِهِمْ فِي الإِسْلَامِ. [٣٨٤٦، ٣٩٣٠ - فتح: ٧/ ١١٠]\n\n٣٧٧٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: قَالَتِ الأَنْصَارُ يَوْمَ فَتْحِ مَكَّةَ - وَأَعْطَى قُرَيْشًا: وَاللهِ إِنَّ هَذَا لَهُوَ العَجَبُ، إِنَّ","vol":"20","page":375},{"text":"سُيُوفَنَا تَقْطُرُ مِنْ دِمَاءِ قُرَيْشٍ، وَغَنَائِمُنَا تُرَدُّ عَلَيْهِمْ. فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَدَعَا الأَنْصَارَ. قَالَ: فَقَالَ «مَا الَّذِى بَلَغَنِي عَنْكُمْ؟». وَكَانُوا لَا يَكْذِبُونَ. فَقَالُوا: هُوَ الَّذِي بَلَغَكَ. قَالَ: «أَوَلَا تَرْضَوْنَ أَنْ يَرْجِعَ النَّاسُ بِالْغَنَائِمِ إِلَى بُيُوتِهِمْ، وَتَرْجِعُونَ بِرَسُولِ اللهِ - ﷺ - إِلَى بُيُوتِكُمْ؟ لَوْ سَلَكَتِ الأَنْصَارُ وَادِيًا أَوْ شِعْبًا، لَسَلَكْتُ وَادِيَ الأَنْصَارِ أَوْ شِعْبَهُمْ». [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٧/ ١١٠]\nثم ذكر فيه ثلاثة أحاديث:\nحديث غَيْلَانُ بْنُ جَرِيرٍ قَالَ: قُلْتُ لأَنَسٍ: أَرَأَيْتَ اسْمَ الأَنْصَارِ، كُنْتُمْ تُسَمَّوْنَ بِهِ أَمْ سَمَّاكُمُ اللهُ؟ قَالَ: بَلْ سَمَّانَا اللهُ، كُنَّا نَدْخُلُ عَلَى أَنَسٍ فَيُحَدِّثُنَا مَنَاقِبَ الأَنْصَارِ وَمَشَاهِدَهُمْ، وَيُقْبِلُ عَلَيَّ -أَوْ عَلَى رَجُلٍ مِنَ الأَزْدِ- فَيَقُولُ: فَعَلَ قَوْمُكَ يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا.\nوحديث عَائِشَةَ - ﵂ - قَالَتْ: كَانَ يَوْمُ بُعَاثَ يَوْمًا قَدَّمَهُ اللهُ لِرَسُولِهِ - ﷺ -، فَقَدِمَ رَسُولُ اللهِ - ﷺ - وَقَدِ افْتَرَقَ مَلَؤُهُمْ، وَقُتِلَتْ سَرَوَاتُهُمْ، وَجُرِّحُوا، فَقَدَّمَهُ اللهُ لِرَسُولِهِ - ﷺ - فِي دُخُولِهِمْ فِي الإِسْلَامِ.\nأَنَسًا - ﵁ - يَقُولُ: قَالَتِ الأَنْصَارُ يَوْمَ فَتْحِ مَكَّةَ - وَأَعْطَى قُرَيْشًا: وَاللهِ إِنَّ هَذَا لَهُوَ العَجَبُ، إِنَّ سُيُوفَنَا تَقْطُرُ مِنْ دِمَاءِ قُرَيْشٍ، وَغَنَائِمُنَا تُرَدُّ عَلَيْهِمْ. فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَدَعَا الأَنْصَارَ. قَالَ: فَقَالَ «مَا الَّذِى بَلَغَنِي عَنْكُمْ؟». وَكَانُوا لَا يَكْذِبُونَ. فَقَالُوا: هُوَ الَّذِي بَلَغَكَ. قَالَ: «أَوَلَا تَرْضَوْنَ أَنْ يَرْجِعَ النَّاسُ بِالْغَنَائِمِ إِلَى بُيُوتِهِمْ، وَتَرْجِعُونَ بِرَسُولِ اللهِ - ﷺ - إِلَى بُيُوتِكُمْ؟ لَوْ سَلَكَتِ الأَنْصَارُ وَادِيًا أَوْ شِعْبًا، لَسَلَكْتُ وَادِيَ الأَنْصَارِ أَوْ شِعْبَهُمْ».\nالشرح:\nمعنى (تبوءوا): اتخذوا ولزموا، والدار: المدينة، قال محمد بن","vol":"20","page":376},{"text":"الحسن بن زبالة المدني: وكذا الإيمان ثم نعت أنفسهم فقال: ﴿يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ﴾، وقوله: ﴿وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا﴾: المهاجرين، قال الحسن: الحاجة: الحسد (^١)، قال: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾ قال الداودي: دعاهم النبي - ﷺ - أن يقطع لهم بالبحرين، فقالوا: حتى تقطع لإخواننا المهاجرين، فقال: \"سترون بعدي أثرة فاصبروا حتى تلقوني\" (^٢).\nقال أبو هريرة - ﵁ -: نزل رجل من الأنصار يقال له: أبو المتوكل ثابت بن قيس ضيف، ولم يكن عنده قوت إلا قوته، وقوت صبيانه، فقال لامرأته: أطفئي السراج، ونومي الصبية، فنزلت ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾ الآية، وسيأتي في البخاري قريبًا أتم من هذا (^٣) وكذا الذي قبله.\nفصل:\nالأنصار اسم إسلامي لنصرتهم رسول الله - ﷺ -، وإنما كانوا يعرفون بأولاد قيلة وبالأوس والخزرج، ولما وقد النعمان بن بشير مع قومه من الأنصار على معاوية قال للحاجب: استأذن. فقال عمرو بن العاصي: ما هذا اللقب اخرج فناد من كان هنا من ولد عمرو بن عامر فليدخل فدخل ناس قليل، قال: أخرج فناد من كان هنا من ولد قيلة أو من أولاد الأوس والخزرج فليدخل فلم يدخل أحد، فقال معاوية: اخرج\n_________\n(^١) سيأتي معلقًا قبل حديث (٤٨٨٩) كتاب التفسير، باب قوله: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾، ورواه ابن أبي شيبة في \"المصنف\" ٥/ ٣٣١ (٢٦٥٨٧)، من طريق غندر، عن شعبة، عن أبي رجاء، عن الحسن، ورواه الطبري في \"التفسير\" ١٢/ ٤١ (٣٣٨٧٥)، من طريق محمد بن المثنى، عن سليمان بن أبي داود، عن شعبة.\n(^٢) سلف برقم (٣٢٧٦) كتاب: المساقاة، باب: القطائع.\n(^٣) سيأتي برقم (٤٨٨٩) كتاب: التفسير، باب: قوله ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾.","vol":"20","page":377},{"text":"فقل: ليدخل الأنصار، فدخلهم يقدمهم النعمان، وهو يقول:\nيا عمرو لا تعد الدعاء فما لنا … نسب نجيب به سوى الأنصار\nنسب تخيره الإله لصحبنا … أثقل به نسبًا على الكفار\nإن الذين نفروا ببدر منكم … يوم القليب هم وفود الأنصار (^١)\nذكره أبو الفرج الأموي (^٢).\nفصل:\nوقولها: (كان يوم بعاث يومًا قدمه الله لرسوله) أي: قتل فيه رؤساء الأوس والخزرج؛ لأنهم لو بقوا أنفوا أن يقعوا تحت حكم رسول الله - ﷺ -.\nويوم بعاث سلف في العيدين (^٣)، وهو بالعين المهملة -وروي بالغين المعجمة- وبضم الباء وفتحها حكاهما في \"الجامع\"، والأشهر ترك صرفه، ويجوز صرفه حكاه في \"المطالع\"، وعند أبي ذر بالمعجمة بلا خلاف، وأنكر غيره، قال العسكري: لم يسمع من غير الخليل، وقال الأزهري: صحفه ابن المظفر، وما كان الخليل ليخفى عليه هذا اليوم؛ لأنه من مشاهير أيام العرب، وإنما صحفه الليث وعزاه إلى خليل نفسه وهو لسانه (^٤)، وأما النووي فعزاها إلى أبي عبيدة معمر بن المثنى (^٥)، وهو يوم من أيام الأوس والخزرج معروف، وذكره الواقدي وابن إسحاق (^٦)، وكان الظهور فيه للأوس.\n_________\n(^١) كذا بالأصل، وفي \"الأغاني\":\nإن الذين ثووا ببدر منكم … يوم القليب هم وقود النار.\n(^٢) \"الأغاني\" ١٦/ ٥١.\n(^٣) سلف برقم (٩٤٩).\n(^٤) \"تهذيب اللغة\" ١/ ٣٥٤.\n(^٥) \"شرح مسلم\" ٦/ ١٨٢.\n(^٦) كما في \"سيرة ابن هشام\" ٢/ ١٨٣.","vol":"20","page":378},{"text":"وقال أبو موسى المديني: بعاث حصن للأوس (^١)، وقال أبو عبيد البكري: على ليلتين من المدينة (^٢)، وقال العسكري: وهو يوم مذكور كان في الجاهلية، وإلى قبل الإسلام وكان الرئيس فيهم حضير الكتائب أبو أسيد، وكان فارسهم، ويقال: إنه ركز الرمح في قدمه يوم بعاث، وقال: أترون أني أفر فقتل يومئذ، وكان له حصن منيع يقال له: واقم.\nقال في \"الجامع\": سمي بعاث لنهوض القبائل بعضها إلى بعض، قال في \"الواعي\" بقيت الحرب بينهم قائمة مائة وعشرين سنة حتى جاء الإسلام. وقال صاحب \"مائدة الأدباء\": فبقيت بينهم أربعين سنة، وقال ابن الأثير: سببه قتل المجذر بن زياد سويد بن الصامت (^٣).\nفصل:\nوقول الأنصار يوم فتح مكة: (وأعطى قريشًا) أي: من غنائم حنين بعد فتح مكة؛ لأن أهل مكة لم تقسم أموالهم، ولا أخذت، ولم يقبل منهم إلا الإسلام أو السيف، وكان حكمهم وحكم أموالهم خلاف حكم غيرهم لم يسترقوا، ولم يجر على من أسر منهم رق، ولا عتق، ولا ولاء، ولم يقبل منهم جزية.\n_________\n(^١) \"المجموع المغيث\" ١/ ١٧٣، مادة: بعث.\n(^٢) \"معجم ما استعجم\" ١/ ٢٥٩.\n(^٣) \"أسد الغابة\" ١/ ٣٩٧، وفيه: أن حرب بعاث كانت بسبب قتل المجذر سويدَ بن الصامت.","vol":"20","page":379},{"text":"<span data-type='title' id=toc-2395>٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَوْلَا الهِجْرَةُ لَكُنْتُ مِنَ الأَنْصَارِ»</span>\nقَالَهُ عَبْدُ اللهِ بْنُ زَيْدٍ عَنِ النَّبِيِّ - ﷺ -\n\n٣٧٧٩ - حَدَّثَنِى مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَوْ قَالَ أَبُو القَاسِمِ - ﷺ -: «لَوْ أَنَّ الأَنْصَارَ سَلَكُوا وَادِيًا أَوْ شِعْبًا، لَسَلَكْتُ فِي وَادِي الأَنْصَارِ، وَلَوْلَا الهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الأَنْصَارِ». فَقَالَ أَبُو هُرَيْرَةَ: مَا ظَلَمَ بِأَبِي وَأُمِّي، آوَوْهُ وَنَصَرُوهُ. أَوْ كَلِمَةً أُخْرَى. [٧٢٤٤ - فتح: ٧/ ١١٢]\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺأَوْ قَالَ:- أَبُو القَاسِمِ - ﷺ -: «لَوْ أَنَّ الأَنْصَارَ سَلَكُوا وَادِيًا أَوْ شِعْبًا، لَسَلَكْتُ فِي وَادِي الأَنْصَارِ، وَلَوْلَا الهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الأَنْصَارِ». فَقَالَ أَبُو هُرَيْرَةَ: مَا ظَلَمَ بِأَبِي وَأُمِّي، آوَوْهُ وَنَصَرُوهُ. أَوْ كَلِمَةً أُخْرَى.\nمعنى قوله: \"لَوْلَا الهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الأنصَارِ\": أي: ليس أحد أفضل منهم إلا المهاجرين الأولين الذين صلوا القبلتين، وأراد بذلك تألف الأنصار واستطابة أنفسهم حين يرضى أن يكون واحدًا منهم، لولا ما يمنعه من سمة الهجرة التي لا يجوز تبديلها، نعم النسب إلى البلاد والصناعة جائز تبديله، وكانت المدينة دارهم وموطن هجرتهم، وقد يحتمل أن يكون أراد بهذا القول لولا أن هذِه النسبة في الهجرة هجرة دينية، لا يسعني تركها لا نفلت عن هذا الاسم، وانتسبت إلى داركم، فإن نزيل بلد قد ينسب إليه إذا طال مقامه فيه.\nوالشعب: الطريق بين الشجر قاله الداودي، وقيل: هو الفتح في الجبل، والله أعلم.","vol":"20","page":380},{"text":"<span data-type='title' id=toc-2396>٣ - باب إِخَاءُ النَّبِيِّ - ﷺ - بَيْنَ المُهَاجِرِينَ وَالأَنْصَارِ</span>\n٣٧٨٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: لَمَّا قَدِمُوا الْمَدِينَةَ آخَى رَسُولُ اللهِ - ﷺ - بَيْنَ عَبْدِ الرَّحْمَنِ وَسَعْدِ بْنِ الرَّبِيعِ، قَالَ لِعَبْدِ الرَّحْمَنِ: إِنِّي أَكْثَرُ الأَنْصَارِ مَالًا، فَأَقْسِمُ مَالِي نِصْفَيْنِ، وَلِي امْرَأَتَانِ، فَانْظُرْ أَعْجَبَهُمَا إِلَيْكَ، فَسَمِّهَا لِي أُطَلِّقْهَا، فَإِذَا انْقَضَتْ عِدَّتُهَا فَتَزَوَّجْهَا. قَالَ: بَارَكَ اللهُ لَكَ فِي أَهْلِكَ وَمَالِكَ، أَيْنَ سُوقُكُمْ؟ فَدَلُّوهُ عَلَى سُوقِ بَنِي قَيْنُقَاعَ، فَمَا انْقَلَبَ إِلاَّ وَمَعَهُ فَضْلٌ مِنْ أَقِطٍ وَسَمْنٍ، ثُمَّ تَابَعَ الغُدُوَّ، ثُمَّ جَاءَ يَوْمًا وَبِهِ أَثَرُ صُفْرَةٍ، فَقَالَ النَّبِيُّ - ﷺ -: «مَهْيَمْ». قَالَ: تَزَوَّجْتُ. قَالَ: «كَمْ سُقْتَ إِلَيْهَا». قَالَ: نَوَاةً مِنْ ذَهَبٍ. أَوْ وَزْنَ نَوَاةٍ مِنْ ذَهَبٍ، شَكَّ إِبْرَاهِيمُ. [انظر: ٢٠٤٨ - فتح: ٧/ ١١٢]\n\n٣٧٨١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - أَنَّهُ قَالَ: قَدِمَ عَلَيْنَا عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَآخَى رَسُولُ اللهِ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ، وَكَانَ كَثِيرَ المَالِ، فَقَالَ سَعْدٌ: قَدْ عَلِمَتِ الأَنْصَارُ أَنِّي مِنْ أَكْثَرِهَا مَالًا، سَأَقْسِمُ مَالِي بَيْنِي وَبَيْنَكَ شَطْرَيْنِ، وَلِي امْرَأَتَانِ، فَانْظُرْ أَعْجَبَهُمَا إِلَيْكَ فَأُطَلِّقُهَا، حَتَّى إِذَا حَلَّتْ تَزَوَّجْتَهَا. فَقَالَ عَبْدُ الرَّحْمَنِ: بَارَكَ اللهُ لَكَ فِى أَهْلِكَ. فَلَمْ يَرْجِعْ يَوْمَئِذٍ حَتَّى أَفْضَلَ شَيْئًا مِنْ سَمْنٍ وَأَقِطٍ، فَلَمْ يَلْبَثْ إِلاَّ يَسِيرًا، حَتَّى جَاءَ رَسُولَ اللهِ - ﷺ - وَعَلَيْهِ وَضَرٌ مِنْ صُفْرَةٍ فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «مَهْيَمْ؟». قَالَ: تَزَوَّجْتُ امْرَأَةً مِنَ الأَنْصَارِ. فَقَالَ: «مَا سُقْتَ فِيهَا». قَالَ: وَزْنَ نَوَاةٍ مِنْ ذَهَبٍ، أَوْ نَوَاةً مِنْ ذَهَبٍ، فَقَالَ: «أَوْلِمْ وَلَوْ بِشَاةٍ». [انظر: ٢٠٤٩ - مسلم: ١٤٢٧ - فتح: ٧/ ١١٢]\n\n٣٧٨٢ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ أَبُو هَمَّامٍ قَالَ: سَمِعْتُ المُغِيرَةَ بْنَ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِى هُرَيْرَةَ - ﵁ - قَالَ: قَالَتِ الأَنْصَارُ: اقْسِمْ بَيْنَنَا وَبَيْنَهُمُ النَّخْلَ. قَالَ: «لَا». قَالَ: يَكْفُونَا الْمَئُونَةَ وَتُشْرِكُونَا فِي التَّمْرِ. قَالُوا: سَمِعْنَا وَأَطَعْنَا. [انظر: ٢٣٢٥ - فتح: ٧/ ١١٣]","vol":"20","page":381},{"text":"ذكر فيه أحاديث:\nأحدها:\nحديث إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: لَمَّا قَدِمُوا المَدِينَةَ آخَى رَسُولُ اللهِ - ﷺ - بَيْنَ عَبْدِ الرَّحْمَنِ وَسَعْدِ بْنِ الرَّبِيعِ، الحديث، وقد سلف في أوائل البيوع.\nالحديث، وقد سلف في أوائل البيوع.\nوبنو قينقاع: مثلث النون، شعب من يهود المدينة، أضيف إليهم السوق، أجلاهم رسول الله - ﷺ - كانوا أرادوا أن يلقوا عليه رحى.\nو(مَهْيَم): أي ما أمرك؟ كلمة يمانية، وقوله: (نواة من ذهب أو وزن نواة. شك إبراهيم) قال الداودي: من روى وزن نواة فهو غلط، وقال أبو عبيد: هي خمسة دراهم تسمى نواة كما تسمى الأربعون أوقية، والعشرون نشًّا (^١).\nوقال الأزهري: لفظ الحديث يدل على أنه تزوجها على ذهب قيمته خمسة دراهم، ألا تراه قال: (نواة من ذهب) ولست أدري لم أنكره أبو عبيد (^٢).\nوفيه: دلالة على أبي حنيفة في قوله: لا يكون الصداق أقل من عشرة دراهم (^٣)، وقال سحنون عن ابن وهب: النواة قيمتها خمسة دراهم، قال ابن وهب: وكذا قال ابن عيينة قال: والنواة خمسة قراريط.\nوفيه: المتاجرة مع اليهود.\n_________\n(^١) \"غريب الحديث\" ١/ ٣١٠.\n(^٢) \"تهذيب اللغة\" ٤/ ٣٦٨٣.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٥٢.","vol":"20","page":382},{"text":"الحديث الثاني:\nعَنْ أَنَسٍ - ﵁ -: قَدِمَ عَلَيْنَا عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَآخَى رَسُولُ اللهِ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ، وَكَانَ كَثِيرَ المَالِ. وسلف أيضًا هناك، والوضر: لطخ من خلوق أو طيب، وقال الداودي: هو ما يتعلق بالثياب من الطيب.\nوفيه: الأمر بالوليمة، والأشهر استحبابها وهي الطعام الذي يصنع عند العرس، وقال الداودي: هي كل شيء يدعى إليه مشتقة من الالتئام؛ لأن بها الوصلة، واجتماع الشمل.\nالحديث الثالث:\nعن أبي هريرة - ﵁ - قال: قالت الأنصار: اقسم بيننا وبينهم النخل، قال: \"لا\" قال: تكفونا المئونة وتشركونا في التمر، قالوا: سمعنا وأطعنا.\nهذا سلف في المزارعة.","vol":"20","page":383},{"text":"<span data-type='title' id=toc-2397>٤ - باب حُبُّ الأَنْصَارِ</span>\n٣٧٨٣ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَدِيُّ بْنُ ثَابِتٍ قَالَ: سَمِعْتُ البَرَاءَ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺأَوْ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الأَنْصَارُ لَا يُحِبُّهُمْ إِلاَّ مُؤْمِنٌ، وَلَا يُبْغِضُهُمْ إِلاَّ مُنَافِقٌ، فَمَنْ أَحَبَّهُمْ أَحَبَّهُ اللهُ، وَمَنْ أَبْغَضَهُمْ أَبْغَضَهُ اللهُ». [مسلم: ٧٥ - فتح: ٧/ ١١٣]\n\n٣٧٨٤ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ جَبْرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «آيَةُ الإِيمَانِ حُبُّ الأَنْصَارِ، وَآيَةُ النِّفَاقِ بُغْضُ الأَنْصَارِ». [انظر: ١٧ - مسلم: ٧٤ - فتح: ٧/ ١١٣]\nذكر فيه حديث عدي بن أبان بن ثابت بن قيس بن الخطيم بن عدي بن عمرو بن سواد بن ظفر الأوسي الكوفي قال: سمعت البراء قال: سمعت النبي - ﷺ -، أو قال: قال النبي - ﷺ - \"الأنصار لا يحبهم إلا مؤمن، ولا يبغضهم إلا منافق، فمن أحبهم أحبه الله، ومن أبغضهم أبغضه الله\".\nوحديث أَنَسِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"آيةُ الايمَانِ حُبُّ الأنصَارِ، وَآيَةُ النِّفَاقِ بُغْضُ الأنصَارِ\".\nسلف في الإيمان.\nوقوله: (\"لَا يُحِبُّهُمْ إِلَّا مُؤْمِنٌ\"). يريد: حب جميعهم، وكذا بغض جميعهم؛ لأن ذلك إنما يكون للدين، ومن أبغض بعضهم لمعنى يقع بين الناس بإمرة، وشبهها فهو مما لا يجوز وهو آثم، وقال الداودي: هو من الكبائر، وليس من النفاق.","vol":"20","page":384},{"text":"<span data-type='title' id=toc-2398>٥ - باب قَوْلُ النَّبِيِّ - ﷺ - لِلأَنْصَارِ: «أَنْتُمْ أَحَبُّ النَّاسِ إِلَىَّ»</span>\n٣٧٨٥ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: رَأَى النَّبِيُّ - ﷺ - النِّسَاءَ وَالصِّبْيَانَ مُقْبِلِينَ -قَالَ: حَسِبْتُ أَنَّهُ قَالَ مِنْ عُرُسٍ- فَقَامَ النَّبِيُّ - ﷺ - مُمْثِلًا، فَقَالَ: «اللَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَيَّ». قَالَهَا ثَلَاثَ مِرَارٍ. [٥١٨٠ - مسلم: ٢٥٠٨ - فتح: ٧/ ١١٣]\n\n٣٧٨٦ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ كَثِيرٍ، حَدَّثَنَا بَهْزُ بْنُ أَسَدٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي هِشَامُ بْنُ زَيْدٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: جَاءَتِ امْرَأَةٌ مِنَ الأَنْصَارِ إِلَى رَسُولِ اللهِ - ﷺ - وَمَعَهَا صَبِيٌّ لَهَا، فَكَلَّمَهَا رَسُولُ اللهِ - ﷺ - فَقَالَ: «وَالَّذِى نَفْسِي بِيَدِهِ، إِنَّكُمْ أَحَبُّ النَّاسِ إِلَيَّ». مَرَّتَيْنِ. [٥٢٣٤، ٦٦٤٥ - مسلم: ٢٥٠٩ - فتح: ٧/ ١١٤]\nذكر فيه حديث أَنَسٍ - ﵁ - قَالَ: رَأى النَّبِيُّ - ﷺ - النِّسَاءَ وَالصِّبْيَانَ مُقْبلِينَ -قَالَ: حَسِبْتُ أَنَّهُ قَالَ: مِنْ عُرُسٍ - فَقَامَ النَّبِيُّ - ﷺ - مُمْثِلًا، فَقَالَ: \"الَلَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَيَّ\". قَالَهَا ثَلَاثَ مِرَارٍ.\nوعنه - ﵁ - جاءت امرأة من الأنصار ومعها صبي لها، فكلمها رسول الله - ﷺ - قال: \"والذي نفسي بيده إنكم من أحب الناس إلى\"\nقوله (ممثلا)، يقال: (تمثل) (^١) قائمًا يمثل مثولا إذا انتصب، فهو ماثل، وجاء ههنا (ممثلا) أي: مكلفًا نفسه ذلك، وطالبًا ذلك فُعُدِّيَ فِعْلُه، قاله عياض (^٢).\nوقال ابن التين: قوله: (ممثلا) كذا وقع رباعيًّا، والذي ذكره أهل اللغة مثل الرجل مثولا إذا انتصب قائمًا، ثلاثي، والله أعلم.\n_________\n(^١) كذا في الأصل: تمثل، وفي \"إكمال المعلم\" (مثل). ولعله الصواب.\n(^٢) \"إكمال المعلم\" ٧/ ٥٥٠ - ٥٥١.","vol":"20","page":385},{"text":"<span data-type='title' id=toc-2399>٦ - باب أَتْبَاعُ الأَنْصَارِ</span>\n٣٧٨٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو سَمِعْتُ أَبَا حَمْزَةَ، عَنْ زَيْدِ بْنِ أَرْقَمَ: قَالَتِ الأَنْصَارُ: يَا رَسُولَ اللهِ لِكُلِّ نَبِيٍّ أَتْبَاعٌ، وَإِنَّا قَدِ اتَّبَعْنَاكَ، فَادْعُ اللهَ أَنْ يَجْعَلَ أَتْبَاعَنَا مِنَّا. فَدَعَا بِهِ. فَنَمَيْتُ ذَلِكَ إِلَى ابْنِ أَبِي لَيْلَى. قَالَ قَدْ زَعَمَ ذَلِكَ زَيْدٌ. [٣٧٨٨ - فتح: ٧/ ١١٤]\n\n٣٧٨٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ قَالَ: سَمِعْتُ أَبَا حَمْزَةَ -رَجُلًا مِنَ الأَنْصَارِ- قَالَتِ الأَنْصَارُ: إِنَّ لِكُلِّ قَوْمٍ أَتْبَاعًا، وَإِنَّا قَدِ اتَّبَعْنَاكَ، فَادْعُ اللهَ أَنْ يَجْعَلَ أَتْبَاعَنَا مِنَّا. قَالَ النَّبِيُّ - ﷺ -: «اللَّهُمَّ اجْعَلْ أَتْبَاعَهُمْ مِنْهُمْ». قَالَ عَمْرٌو: فَذَكَرْتُهُ لاِبْنِ أَبِي لَيْلَى. قَالَ: قَدْ زَعَمَ ذَاكَ زَيْدٌ. قَالَ شُعْبَةُ: أَظُنُّهُ زَيْدَ بْنَ أَرْقَمَ. [انظر: ٣٧٨٧ - فتح: ٧/ ١١٤]\nذكر فيه حديث شعبة عن عمرو سمعت أَبَا حَمْزَةَ، عَنْ زيدِ بْنِ أَرْقَمَ - ﵁ - قال: قَالَتِ الأَنْصَارُ: يَا رَسُولَ اللهِ لِكُلِّ قوم أَتْبَاعٌ، وَإِنَّا قَدِ اتَّبَعْنَاكَ، فَادْعُ الله أَنْ يَجْعَلَ أَتْبَاعَنَا مِنَّا. فَدَعَا بِهِ، فَنَمَيْتُ ذَلِكَ إِلَى ابن أَبِي لَيْلَى. قَالَ قَدْ زَعَمَ ذَلِكَ زيدٌ.\nوبه عن أبي حَمْزَةَ -رَجل مِنَ الأَنْصَارِ- قَالَتِ الأَنْصَارُ: إِنَّ لِكُلِّ قَوْمٍ أَتْبَاعًا .. إلى قوله: مِنَّا. قَالَ النَّبِيُّ - ﷺ -: \"اللَّهُمَّ اجْعَلْ أتبَاعَهُمْ مِنْهُمْ \". قَالَ عَمْرٌو: فَذَكَرْت ذلك لاِبْنِ أَبِي لَيْلَى. قَالَ: قَدْ زَعَمَ ذَاكَ زَيْدٌ. قَالَ شُعْبَةُ: أَظُنُّهُ زَيْدَ بْنَ أَرْقَمَ.\nالشرح:\n(عمرو) هو ابن مرة بن عبد الله أبو عبد الله الجملي أحد الأعلام الكوفي الضرير.","vol":"20","page":386},{"text":"قال أبو حاتم: ثقة يرى الإرجاء مات سنة ست عشرة ومائة (^١).\n(أبو حمزة) اسمه: طلحة بن يزيد، مولى قرظة بن كعب الأنصاري الكوفي، من أفراد البخاري، روى عن حذيفة مرسلا، وعن زيد بن أرقم، وعنه عمرو بن مرة فقط.\nوقوله: (فَنَمَيْتُ) هو بفتح الميم أي: ابتدأته، وقال ابن فارس: نميت الحديث بالتخفيف أسندته، وبالتشديد أشعته (^٢). وقال الهروي: نميت بالتخفيف إذا بلغته على وجه الإصلاح والخير (^٣)، والتشديد إذا بلغته على وجه النميمة، وإفساد ذات البين.\nوفيه: ما ترجم له وهو ظاهر.\n_________\n(^١) \"الجرح والتعديل\" ٦/ ٢٥٧ (١٤٢١).\n(^٢) \"مجمل اللغة\" ٢/ ٨٨٥.\n(^٣) \"غريب الحديث\" ١/ ٢٠٣.","vol":"20","page":387},{"text":"<span data-type='title' id=toc-2400>٧ - باب فَضْلُ دُورِ الأَنْصَارِ</span>\n٣٧٨٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أَبِى أُسَيْدٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «خَيْرُ دُورِ الأَنْصَارِ بَنُو النَّجَّارِ، ثُمَّ بَنُو عَبْدِ الأَشْهَلِ، ثُمَّ بَنُو الحَارِثِ بْنِ خَزْرَجٍ، ثُمَّ بَنُو سَاعِدَةَ، وَفِي كُلِّ دُورِ الأَنْصَارِ خَيْرٌ». فَقَالَ سَعْدٌ: مَا أَرَى النَّبِيِّ - ﷺ - إِلاَّ قَدْ فَضَّلَ عَلَيْنَا. فَقِيلَ: قَدْ فَضَّلَكُمْ عَلَى كَثِيرٍ.\nوَقَالَ عَبْدُ الصَّمَدِ: حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ، سَمِعْتُ أَنَسًا، قَالَ أَبُو أُسَيْدٍ: عَنِ النَّبِيِّ - ﷺ - بِهَذَا، وَقَالَ سَعْدُ بْنُ عُبَادَةَ. [٣٧٩٠، ٢٨٠٧، ٦٠٥٣ - مسلم: ٢٥١١ - فتح: ٧/ ١١٥]\n\n٣٧٩٠ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، قَالَ أَبُو سَلَمَةَ: أَخْبَرَنِي أَبُو أُسَيْدٍ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «خَيْرُ الأَنْصَارِ -أَوْ قَالَ: خَيْرُ دُورِ الأَنْصَارِ- بَنُو النَّجَّارِ، وَبَنُو عَبْدِ الأَشْهَلِ، وَبَنُو الحَارِثِ، وَبَنُو سَاعِدَةَ». [انظر: ٣٧٨٩ - مسلم: ٢٥١١ - فتح: ٧/ ١١٥]\n\n٣٧٩١ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي عَمْرُو بْنُ يَحْيَى، عَنْ عَبَّاسِ بْنِ سَهْلٍ، عَنْ أَبِى حُمَيْدٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ خَيْرَ دُورِ الأَنْصَارِ دَارُ بَنِي النَّجَّارِ، ثُمَّ عَبْدِ الأَشْهَلِ، ثُمَّ دَارُ بَنِي الحَارِثِ، ثُمَّ بَنِي سَاعِدَةَ، وَفِي كُلِّ دُورِ الأَنْصَارِ خَيْرٌ». فَلَحِقْنَا سَعْدَ بْنَ عُبَادَةَ فَقَالَ: أَبَا أُسَيْدٍ، أَلَمْ تَرَ أَنَّ نَبِيَّ اللهِ - ﷺ - خَيَّرَ الأَنْصَارَ فَجَعَلَنَا أَخِيرًا؟ فَأَدْرَكَ سَعْدٌ النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، خُيِّرَ دُورُ الأَنْصَارِ فَجُعِلْنَا آخِرًا. فَقَالَ: «أَوَلَيْسَ بِحَسْبِكُمْ أَنْ تَكُونُوا مِنَ الخِيَارِ؟!». [انظر: ١٤٨١ - مسلم: ١٣٩٢ - فتح: ٧/ ١١٥]\nذكر فيه حديث غُنْدَرٍ، عَنْ شُعْبَةَ، عَنْ قَتَادةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أَبِي أُسَيْدٍ - ﵁ - قَالَ النَّبِيُّ - ﷺ -: \"خَيْرُ دُورِ الأنصَارِ بَنُو النَّجَّارِ، ثُمَّ بَنُو عَبْدِ الأَشْهَلِ، ثُمَّ بَنُو الحَارِثِ بْنِ خَزْرَجٍ، ثُمَّ بَنُو سَاعِدَةَ، وَفِي كُلِّ دُورِ الأَنْصَارِ","vol":"20","page":388},{"text":"خَيْرٌ\". فَقَالَ سَعْدٌ: مَا أَرى النَّبِيَّ - ﷺ - إِلَّا قَدْ فَضَّلَ عَلَيْنَا. فَقِيلَ: قَدْ فَضَّلَكُمْ عَلَى كَثِيرٍ. وقال عبد الصمد ثنا شعبة ثنا قتادة سمعت أنسا - ﵁ - قال: قال أبو أسيد: عن النبي - ﷺ - بهذا وقال سعد بن عبادة: وحديث أبي أُسَيْدٍ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"خَيْرُ الأَنْصَارِ -أَوْ قَالَ:\nخَيْرُ دُورِ الأنصَارِ\" فذكره بالواو دون ثم، إلى قوله: \"وَبَنُو سَاعِدةَ\".\nوحديث أَبِي حُمَيْدٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خَيْرُ دُورِ الأَنْصَارِ دَارُ بَنِي\nالنَّجَّارِ، ثُمَّ عَبْدِ الأَشْهَلِ، ثُمَّ دَارُ بَنِي الحَارِثِ، ثُمَّ بَنِي سَاعِدَةَ، وَفِي كُلِّ دُورِ الأَنْصَارِ خَيْرٌ\". فَلَحِقْنَا سَعْدَ بْنَ عُبَادةَ فَقَالَ: أَبَا أُسَيْدٍ، أَلَمْ تَرَ أَنَّ نَبِيَّ اللهِ - ﷺ - خيَّرَ الأَنْصَارَ فَجَعَلَنَا أَخِيرًا؟ فَأَدْرَكَ سَعْدٌ النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، خُيِّرَ دُورُ الأَنْصَارِ فَجُعِلْنَا آخِرًا. فَقَالَ: \"أَوَلَيْسَ بِحَسْبِكُمْ أَنْ تكُونُوا مِنَ الخِيَارِ؟! \".\nالشرح:\nوبنو النجار رهط سعد بن معاذ (^١) وأبي أيوب، وبنو عبد الأشهل\nقوم أسيد بن الحضير، ويقال: إنه - ﷺأول ما قدم المدينة نزل عند بني عبد الأشهل، فأقام فيهم أربع عشرة ليلة، وقيل: إنما نزل في بني عمرو بن عوف، ثم أتى المدينة، كذا ذكره الداودي، وقال الشيخ أبو محمد: نزل في حرة بني عمرو بن عوف على سعد بن خيثمة، ويقال: على كلثوم بن الهدم، قال: ولم يختلفوا أنه نزل بالمدينة على\n_________\n(^١) في هامش الأصل: هذا فيه نظر، وابن معاذ من الأوس وأبو أيوب من الخزرج، وبنو النجار من الخزرج وأما سعد بن عبادة فمن بني ساعدة، وأما أسيد بن الحضير فلا شك أنه من بني عبد الأشهل، ولكن لا ذكر له في الحديث، إنما ذكر فيه أبو أسيد الساعدي، وهو من بني ساعدة من الخزرج، وذكر لسعد بن معاذ في هذا الحديث فاعلمه.","vol":"20","page":389},{"text":"أبي أيوب.\nوقوله: \"خير دور الأنصار\" يعني: قبائلهم والدار: القبيلة قاله ابن فارس (^١)، واحتج بهذا الحديث، قال الداودي: هو مجاز.\nوفيه: تفضيل الرجل على غيره، ولا يعد ذلك غيبة.\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٤٣.","vol":"20","page":390},{"text":"<span data-type='title' id=toc-2401>٨ - باب قَوْلِ النَّبِىِّ - ﷺ - لِلأَنْصَارِ: «اصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الحَوْضِ»</span>\nقَالَهُ عَبْدُ اللهِ بْنُ زَيْدٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٣٧٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ أَنَّ رَجُلًا مِنَ الأَنْصَارِ قَالَ: يَا رَسُولَ اللهِ، أَلَا تَسْتَعْمِلُنِي كَمَا اسْتَعْمَلْتَ فُلَانًا؟ قَالَ: «سَتَلْقَوْنَ بَعْدِي أَثَرَةً فَاصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الحَوْضِ».\n\n٣٧٩٣ - حَدَّثَنِى مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: قَالَ النَّبِيُّ - ﷺ - لِلأَنْصَارِ: «إِنَّكُمْ سَتَلْقَوْنَ بَعْدِي أَثَرَةً فَاصْبِرُوا حَتَّى تَلْقَوْنِي، وَمَوْعِدُكُمُ الحَوْضُ». [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٧/ ١١٧]\n\n٣٧٩٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - حِينَ خَرَجَ مَعَهُ إِلَى الوَلِيدِ قَالَ: دَعَا النَّبِيُّ - ﷺ - الأَنْصَارَ إِلَى أَنْ يُقْطِعَ لَهُمُ الْبَحْرَيْنِ. فَقَالُوا: لَا، إِلاَّ أَنْ تُقْطِعَ لإِخْوَانِنَا مِنَ الْمُهَاجِرِينَ مِثْلَهَا. قَالَ: «إِمَّا لَا، فَاصْبِرُوا حَتَّى تَلْقَوْنِي، فَإِنَّهُ سَيُصِيبُكُمْ بَعْدِي أُثْرَةٌ». [انظر: ٢٣٧٦ - فتح: ٧/ ١١٧]\nثم أسند من حديث قَتَادةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ أَنَّ رَجُلًا مِنَ الأَنْصَارِ قَالَ: يَا رَسُولَ اللهِ، أَلَا تَسْتَعْمِلُنِي كَمَا اسْتَعْمَلْتَ فُلَانًا؟ قَالَ: \"سَتَلْقَوْنَ بَعْدِي أثْرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الحَوْضِ\".\nومنِ حديث هشام، عن أنس - ﵁ - قَالَ - ﷺ - لِلأَنْصَارِ: \"إِنَّكُمْ سَتَلْقَوْنَ بَعْدِي أثَرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي، وَمَوْعِدُكمُ الحَوْضُ\".\nومن حديث يَحْيَى بْنِ سَعِيدٍ، عن أَنَسٍ - ﵁ - دَعَا النَّبِيُّ - ﷺ - الأَنْصَارَ إِلَى","vol":"20","page":391},{"text":"أَنْ يُقْطِعَ لَهُمُ البَحْرَيْنِ. فَقَالُوا: لَا، إِلَّا أَنْ تُقْطِعَ لإِخْوَانِنَا مِنَ المُهَاجِرِينَ مِثْلَهَا. قَالَ: \"إِمَّا (لا) (^١)، فَاصْبِرُوا حَتَّى تَلْقَوْنِي، فَإِنَّهُ سَيُصِيبُكُمْ بَعْدِي أُثْرَةٌ\".\nالمراد بالأثرة: ما يرون بعده من التفضيل في العطاء، والأثرة: ما يؤثر به الرجل أي: يفضل به.\nو(يقطع لهم) بضم الياء، من أقطع يقطع وهو يكون تمليكًا وغير ذلك.\n_________\n(^١) في الأصل: لي. والمثبت من اليونينية ٥/ ٣٤ وليس عليها تعليق.","vol":"20","page":392},{"text":"<span data-type='title' id=toc-2402>٩ - باب دُعَاءُ النَّبِيِّ - ﷺ -: أَصْلِحِ الأَنْصَارَ وَالْمُهَاجِرَةَ</span>\n٣٧٩٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو إِيَاسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَةِ، فَأَصْلِحِ الأَنْصَارَ وَالْمُهَاجِرَةَ». [انظر: ٢٨٣٤ - مسلم: ١٨٠٥ - فتح: ٧/ ١١٨] وَعَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ، وَقَالَ: \"فَاغْفِرْ لِلأَنْصَارِ\".\n\n٣٧٩٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدٍ الطَّوِيلِ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: كَانَتِ الأَنْصَارُ يَوْمَ الخَنْدَقِ تَقُولُ:\nنَحْنُ الَّذِينَ بَايَعُوا مُحَمَّدَا … عَلَى الْجِهَادِ مَا حَيِينَا أَبَدَا\nفَأَجَابَهُمُ:\n\"اللَّهُمَّ لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ … فَأَكْرِمِ الأَنْصَارَ وَالْمُهَاجِرَهْ\"\n[انظر: ٢٨٣٤ - مسلم: ١٨٠٥ - فتح: ٧/ ١١٨]\n\n٣٧٩٧ - حَدَّثَنِى مُحَمَّدُ بْنُ عُبَيْدِ اللهِ، حَدَّثَنَا ابْنُ أَبِى حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ قَالَ: جَاءَنَا رَسُولُ اللهِ - ﷺ - وَنَحْنُ نَحْفِرُ الخَنْدَقَ وَنَنْقُلُ التُّرَابَ عَلَى أَكْتَادِنَا، فَقَالَ رَسُولُ اللهِ - ﷺ -:\n«اللَّهُمَّ لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ … فَاغْفِرْ لِلْمُهَاجِرِينَ وَالأَنْصَارِ».\n[٤٠٩٨، ٦٤١٤ - مسلم: ١٨٠٤ - فتح: ٧/ ١١٨]\nذكر فيه حديث أبي إياس -واسمه معاوية بن قرة بن إياس ابن هلال بن رباب بن عبيد البصري، العالم العامل، ولد يوم الجمل، ومات سنة ثلاث عشرة ومائة- عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا عَيْشَ إِلَّا عَيْشُ الآخِرَةِ فَأَصْلِحِ الأنصَارَ وَالْمُهَاجِرَةَ\".\nوعن قتادة عن أنس - ﵁ -، عن النبي - ﷺ - مثله.","vol":"20","page":393},{"text":"وقال: \"فاغفر للأنصار والمهاجرة\".\nوحديث حُمَيْدٍ عن أَنَسٍ - ﵁ - كَانَتِ الأَنْصَارُ والمهاجرة يَوْمَ الخَنْدَقِ تَقُولُ .. الحديث.\nوسلف هناك في باب: حفر الخندق. ومن حديث عبد العزيز، عن أنس (^١).\nوحديث مُحَمَّدِ بْنِ عُبَيْدِ اللهِ، حَدَّثَنَا ابن أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ قَالَ: جَاءَنَا رَسُولُ اللهِ - ﷺ - ونحْنُ نَحْفِرُ الخَنْدَقُ وَنَنْقُلُ التُّرَابَ عَلَى أَكْتَادِنَا، فَقَالَ رَسُولُ اللهِ - ﷺ -:\n\"اللَّهُمَّ لَا عَيْشَ إِلَّا عَيْشُ الآخِرَهْ … فاغفر للمُهَاجِرين وَالأنصَارَ\".\nومحمد شيخ البخاري محمد بن عبيد الله بن زيد بن أبي زيد، أبو ثابت المدني مولى عثمان بن عفان. وروى النسائي عن رجلٍ [عنه] (^٢)، صحب ابن القاسم، وأتى بعلمه إلى العراق، فأخذه عنه إسماعيل القاضي.\nوقوله: على (أكبادنا) (^٣) يريد على جنوبنا من الظاهر مما يلي الكبد، وما أورده ظاهر على ما ترجم له.\n_________\n(^١) سلف برقم (٢٨٣٥) كتاب الجهاد والسير.\n(^٢) زيادة يقتضيها السياق، وسيأتي الكلام عليه في باب: ذبيحة الأعراب من كتاب الذبائح.\n(^٣) في هامش الأصل: هذا من رواية من روى: (أكبادنا) جمع كبد.","vol":"20","page":394},{"text":"<span data-type='title' id=toc-2403>١٠ - باب: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [الحشر: ٩]\n٣٧٩٨ </span>- حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دَاوُدَ، عَنْ فُضَيْلِ بْنِ غَزْوَانَ عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - فَبَعَثَ إِلَى نِسَائِهِ، فَقُلْنَ: مَا مَعَنَا إِلاَّ الْمَاءُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ يَضُمُّ -أَوْ يُضِيفُ- هَذَا». فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ أَنَا. فَانْطَلَقَ بِهِ إِلَى امْرَأَتِهِ، فَقَالَ: أَكْرِمِي ضَيْفَ رَسُولِ اللهِ - ﷺ - فَقَالَتْ: مَا عِنْدَنَا إِلاَّ قُوتُ صِبْيَانِي. فَقَالَ: هَيِّئِي طَعَامَكِ، وَأَصْبِحِي سِرَاجَكِ، وَنَوِّمِي صِبْيَانَكِ إِذَا أَرَادُوا عَشَاءً. فَهَيَّأَتْ طَعَامَهَا، وَأَصْبَحَتْ سِرَاجَهَا، وَنَوَّمَتْ صِبْيَانَهَا، ثُمَّ قَامَتْ كَأَنَّهَا تُصْلِحُ سِرَاجَهَا فَأَطْفَأَتْهُ، فَجَعَلَا يُرِيَانِهِ أَنَّهُمَا يَأْكُلَانِ، فَبَاتَا طَاوِيَيْنِ، فَلَمَّا أَصْبَحَ غَدَا إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: «ضَحِكَ اللهُ اللَّيْلَةَ - أَوْ عَجِبَ - مِنْ فَعَالِكُمَا» فَأَنْزَلَ اللهُ: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾ [الحشر: ٩]. [٤٨٨٩ - مسلم: ٢٠٥٤ - فتح: ٧/ ١١٩]\nذكر فيه حديث أَبِي حَازِمٍ، واسمه سلمان مولى عزة عَنْ أَبِي هُرَيْرَةَ - ﷺ - أَنَّ رَجُلًا - ﷺ - رسول الله - ﷺ - فَبَعَثَ إِلَى نِسَائِهِ، فَقُلْنَ: مَا مَعَنَا إِلَّا المَاءُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ يَضُمُّ -أَوْ يُضِيفُ- هذا؟ \" فقال رجل من الأنصار .. الحديث، وقد سلف في أوائل مناقب الأنصار الإشارة إليه.\nوفي كتاب الواحدي (^١): عن ابن عمر - ﵄ - قال: أهدي\n_________\n(^١) في هامش الأصل: لا حاجة إلا عزوه إلى الواحدي فهو في \"مستدرك الحاكم\" في تفسير الحشر قال الحاكم: صحيح، وتعقبه الذهبي بأن في سنده عبيد الله -يعني: الوليد- ضعفوه. [\"المستدرك\" ٢/ ٤٨٣ - ٤٨٤].","vol":"20","page":395},{"text":"لرجل من الصحابة رأس شاة فقال: إن أخي وعياله أحوج منا إلى هذا فبعث به إليه، فلم يزل يبعث به واحد إلى آخر حتى تداولها سبعة أبيات، حتى رجعت إلى الأول فنزلت الآية (^١).\nفائدة:\nهذا الرجل من الأنصار هو أبو طلحة زيد بن سهل زوج أم سليم، كما صرح به الحميدي عن رواية ابن فضيل: فقام رجل من الأنصار يقال له: أبو طلحة (^٢) يعني: زيد بن سهل (^٣). وعند الخطيب: لا أراه أبا طلحة زيد بن سهل بل آخر (^٤)، يكنى أبا طلحة، وقيل: هو ثابت ابن قيس بن الشماس، قاله القاضي إسماعيل في \"أحكامه\"، قال: وذلك أن رجلًا من المسلمين بقي ثلاثة أيام لا يجد ما يفطر عليه، ويصبح صائمًا حتى فطن له رجل من الأنصار يقال: ثابت بن قيس بن شماس، وهو [الذي] (^٥) أسلفناه في الباب السالف، ولابن بشكوال، قيل: هو عبد الله بن رواحة (^٦).\nوذكر (ابن النحاس) (^٧) في \"تفسيره\" أن هذِه الآية نزلت في أبي المتوكل، وأن الضيف ثابت بن قيس، وادعى ابن عساكر أنه أبو المتوكل الناجي، وهو عجيب؛ لأنه تابعي، وذكر بعضهم أنه أبو هريرة.\n_________\n(^١) \" أسباب النزول\" ص ٤٣٩ - ٤٤٠ (٨١٠).\n(^٢) \"الجمع بين الصحيحين\" ٣/ ١٨١.\n(^٣) في هامش الأصل ما نصه: في \"صحيح مسلم\" أنه أبو طلحة، ولم يذكر اسمه.\n(^٤) انظر: \"الأسماء المبهمة\" ص ٣٩٨ - ٤٠٠.\n(^٥) زيادة يقتضيها السياق.\n(^٦) \"غوامض الأسماء المبهمة\" ١/ ٤٥٧.\n(^٧) كذا في الأصل وعليها: كذا.","vol":"20","page":396},{"text":"وفيه جواز نفوذ فعل الأب على الابن، وإن كان مطويًّا على ضرر، إذا كان ذلك من طريق التصبر، وأن القول فيه قول الأب، والفعل فعله؛ لأنهم نوموا الصبيان جياعًا؛ إيثارًا لقضاء حق رسول الله - ﷺ - في تنفيذ دعوته والقيام، بحق ضيفه.","vol":"20","page":397},{"text":"<span data-type='title' id=toc-2404>١١ - باب قَوْلُ النَّبِيِّ - ﷺ -: «اقْبَلُوا مِنْ مُحْسِنِهِمْ، وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ»</span>\n٣٧٩٩ - حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى أَبُو عَلِيٍّ، حَدَّثَنَا شَاذَانُ أَخُو عَبْدَانَ، حَدَّثَنَا أَبِي، أَخْبَرَنَا شُعْبَةُ بْنُ الحَجَّاجِ، عَنْ هِشَامِ بْنِ زَيْدٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: مَرَّ أَبُو بَكْرٍ وَالْعَبَّاسُ - ﵄ - بِمَجْلِسٍ مِنْ مَجَالِسِ الأَنْصَارِ وَهُمْ يَبْكُونَ، فَقَالَ: مَا يُبْكِيكُمْ؟ قَالُوا: ذَكَرْنَا مَجْلِسَ النَّبِيِّ - ﷺ - مِنَّا. فَدَخَلَ عَلَى النَّبِيِّ - ﷺ - فَأَخْبَرَهُ بِذَلِكَ - قَالَ: فَخَرَجَ النَّبِيُّ - ﷺ - وَقَدْ عَصَبَ عَلَى رَأْسِهِ حَاشِيَةَ بُرْدٍ -قَالَ- فَصَعِدَ المِنْبَرَ وَلَمْ يَصْعَدْهُ بَعْدَ ذَلِكَ اليَوْمِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: «أُوصِيكُمْ بِالأَنْصَارِ، فَإِنَّهُمْ كَرِشِي وَعَيْبَتِي، وَقَدْ قَضَوُا الَّذِى عَلَيْهِمْ، وَبَقِيَ الذِي لَهُمْ، فَاقْبَلُوا مِنْ مُحْسِنِهِمْ، وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ». [٣٨٠١ - مسلم: ٢٥١٠ - فتح: ٧/ ١٢٠]\n\n٣٨٠٠ - حَدَّثَنَا أَحْمَدُ بْنُ يَعْقُوبَ، حَدَّثَنَا ابْنُ الغَسِيلِ، سَمِعْتُ عِكْرِمَةَ يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: خَرَجَ رَسُولُ اللهِ - ﷺ - وَعَلَيْهِ مِلْحَفَةٌ، مُتَعَطِّفًا بِهَا عَلَى مَنْكِبَيْهِ، وَعَلَيْهِ عِصَابَةٌ دَسْمَاءُ حَتَّى جَلَسَ عَلَى الْمِنْبَرِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: «أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَإِنَّ النَّاسَ يَكْثُرُونَ وَتَقِلُّ الأَنْصَارُ، حَتَّى يَكُونُوا كَالْمِلْحِ فِي الطَّعَامِ، فَمَنْ وَلِيَ مِنْكُمْ أَمْرًا يَضُرُّ فِيهِ أَحَدًا أَوْ يَنْفَعُهُ، فَلْيَقْبَلْ مِنْ مُحْسِنِهِمْ، وَيَتَجَاوَزْ عَنْ مُسِيئِهِمْ». [انظر: ٩٢٧ - فتح: ٧/ ١٢١]\n\n٣٨٠١ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الأَنْصَارُ كَرِشِي وَعَيْبَتِي، وَالنَّاسُ سَيَكْثُرُونَ وَيَقِلُّونَ، فَاقْبَلُوا مِنْ مُحْسِنِهِمْ، وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ». [انظر: ٣٧٩٩ - مسلم: ٢٥١٠ - فتح: ٧/ ١٢١]\nذكر فيه ثلاثة أحاديث:","vol":"20","page":398},{"text":"أحدها:\nقال البخاري: حدثنا مُحَمَّدُ بْنُ يَحْيَى أَبُو عَلِيٍّ، ثَنَا شَاذَانُ أَخُو عَبْدَانَ، أَنَا شُعْبَةُ بْنُ الحَجَّاجِ، عَنْ هِشَامِ بْنِ زيدٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: مَرَّ أَبُو بَكْرٍ وَالْعَبَّاسُ بِمَجْلِسٍ مِنْ مَجَالِسِ الأَنْصَارِ وَهُمْ يَبْكُونَ، فَقَالَ: مَا يُبْكِيكُمْ؟ قَالُوا: ذَكَرْنَا مَجْلِسَ رسول الله - ﷺ - مِنَّا. فَدَخَلَ عَلَى النَّبِيِّ - ﷺ - وقَدْ عَصَبَ رَأْسَهُ حَاشِيَةَ بُرْدٍ، فَصَعِدَ المِنْبَرَ وَلَمْ يَصْعَدْهُ بَعْدَ ذَلِكَ اليَوْمِ، فَحَمِدَ الله وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"أُوصيكُمْ بِالأنصَارِ، قَدْ قَضَوُا الذِي عَلَيْهِمْ، وَبَقِيَ الذِي لَهُمْ، فَاقْبَلُوا مِنْ مُحْسِنِهِمْ، وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ\".\nشيخ البخاري أبو علي اليشكري المروزي الصائغ، أحد الحفاظ، روى عنه مسلم والنسائي أيضًا، وقال: ثقة. مات سنة اثنتين وخمسين ومائتين.\nوشاذان لقب، واسمه عبد العزيز بن عثمان بن جبلة بن أبي رواد ميمون أبو الفضل، تفرد به البخاري، ولد بعد أخيه عبدان بن عثمان ابن عبد الرحمن بثلاث سنين في المحرم سنة ثمان وأربعين ومائة، بعده بثمان سنين، [ومات] (^١) سنة تسع وعشرين ومائتين، ومولد عبدان سنة خمس وأربعين ومائة، ومات في شعبان سنة إحدى وعشرين ومائتين. روى عنه البخاري، وروى هو أيضا ومسلم وأبو داود والنسائي عن رجل، عنه، عن أبيه، وأبوهما عثمان بن أخي عثمان بن أبي رواد، وأبو رواد أخو أبي حفصة واسمه ثابت، والد عمارة بن أبي حفصة، قد اتفقا على عثمان بن أبي جبلة.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"20","page":399},{"text":"فصل:\nوقوله: \"الأنصَارُ كَرِشِي وَعَيْبَتِي\" أي: بطانتي وخاصتي، قال أبو زيد: الكرش: الجماعة، وقاله ابن فارس، وزاد: كرش الرجل: عياله من صغار ولده (^١)، وقال الخطابي: الكرش: عيال الرجل وأهله (^٢). قال القزاز: ضرب المثل بالكرش؛ لأنه مستقر غذاء الحيوان الذي يكون بها بقاؤه، وقد يكون عيال الرجل وأهله، يقال: لفلان عيال كرش منثورة، أي: عيال كثيرون. والعيبة -بفتح العين المهملة-: ما يخزن الرجل فيها ثيابه، يريد أنهم موضع سره وأمانته، وهو مما ضرب المثل به، وهو من الكلام الوجيز الذي لم يسبق إليه.\nوذكر ابن دريد في \"مجتباه\" عدة من ذلك، منها: \"حمي الوطيس\" (^٣)، و\"مات حتف أنفه\" (^٤)، و\"لا يلدغ المؤمن من جحر مرتين\" (^٥)، و\"يا خيل الله اركبي\" (^٦)، و\"كل الصيد في جوف الفرا\" (^٧)، و\"الحرب خدعة\" (^٨)،\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٨١.\n(^٢) \"أعلام الحديث\" ٣/ ١٦٤٤.\n(^٣) رواه مسلم (١٧٧٥) كتاب: الجهاد، باب: غزوة حنين، من حديث العباس بن عبد المطلب.\n(^٤) رواه أحمد ٤/ ٣٦، من حديث عبد الله بن عتيك\n(^٥) سيأتي برقم (٦١٣٣) كتاب: الأدب، ورواه مسلم (٢٩٩٨) كتاب: الزهد، من حديث أبي هريرة.\n(^٦) رواه البيهقي في \"الشعب\" ٧/ ٣٦٢ (١٠٥٩٠) من حديث أنس بلفظ: فنودي يوما في الخيل: يا خيل الله اركبي، وروى أبو داود (٢٥٦٠)، من حديث سمرة قال: إن النبي - ﷺ - سمى خيلنا خيل الله إذا فزعنا.\n(^٧) ذكره العجلوني في \"كشف الخفاء\" ٢/ ١٢١ (١٩٧٧)، وعزاه للرامهرمزي في \"الأمثال\" عن نصر بن عاصم الليثي، وقال: سنده جيد، لكنه مرسل.\n(^٨) سلف برقم (٣٠٣٠) كتاب: الجهاد، باب: الحرب خدعة، ورواه مسلم (١٧٣٩) كتاب: الجهاد، باب: جواز الخداع في الحرب. من حديث جابر بن عبد الله.","vol":"20","page":400},{"text":"و\"إياكم وخضراء الدمن\" (^١)، و\"إن مما ينبت الربيع لما يقتل حبطا\" (^٢)، و\"ليس الخبر كالمعاينة \" (^٣)، و\"المجالس بالأمانة\" (^٤)، و\"البلاء موكل بالمنطق\" (^٥)، و\"الأعمال بالنيات\" (^٦)، و\"اليمين الفاجرة تدع الديار بلاقع\" (^٧) و\"سيد القوم خادمهم\" [ضعيف] (^٨)، و\"أعجل الأشياء عقوبة البغي\" (^٩)، و\"نية المؤمن خير من عمله\" [ضعيف] (^١٠).\nالحديث الثاني:\nحديث أَحْمَدَ بْنِ يَعْقُوبَ، ثَنَا ابن الغَسِيلِ، سَمِعْتُ عِكْرِمَةَ يَقُولُ: سَمِعْتُ ابن عَبَّاسٍ يَقُولُ: خَرَجَ رَسُولُ اللهِ - ﷺ - وَعَلَيْهِ مِلْحَفَةٌ، مُتَعَطِّفًا\n_________\n(^١) رواه القضاعي في \"مسند الشهاب\" ٢/ ٩٦ (٩٥٧) من حديث أبي سعيد الخدري.\n(^٢) سلف برقم (٢٨٤٢) كتاب: الجهاد، باب: فضل النفقة في سبيل الله، ورواه مسلم (١٠٥٢) كتاب: الزكاة، باب: تخوف ما يخرج من زهرة الدنيا، من حديث أبي سعيد الخدري.\n(^٣) رواه أحمد ١/ ٢١٥، من حديث ابن عباس.\n(^٤) رواه أبو داود (٤٨٦٩)، من حديث جابر بن عبد الله.\n(^٥) رواه ابن الجوزي في \"الموضوعات\" ٣/ ٢٧٩ (١٥١٣)، من حديث ابن مسعود، وانظر: \"كشف الخفاء\" ١/ ٢٩٠ (٩٢٦).\n(^٦) سلف برقم (١) كتاب: بدء الوحي. من حديث عمر بن الخطاب.\n(^٧) رواه الطبراني في \"الأوسط\" (١٠٩٢)، والبيهقي في \"السنن\" ١٠/ ٣٥، من حديث أبي هريرة، وانظر: \"الصحيحة\" (٩٧٨).\n(^٨) رواه الخطيب في \"تاريخ بغداد\" ١٠/ ١٨٧، من حديث جرير بن عبد الله، وانظر: \"الضعيفة\" (١٥٠٢).\n(^٩) رواه الطبراني في \"الأوسط\" ٢/ ١٩ (١٠٩٢)، من حديث أبي هريرة، وهو قطعة من حديث أبي هريرة السابق.\n(^١٠) رواه الطبراني ٦/ ١٨٥ - ١٨٦ (٥٩٤٢)، من حديث سهل بن سعد، وضعفه العراقي في \"تخريج الإحياء\" ٢/ ١١٧١ (٤٢٤٥)، وانظر: \"الضعيفة\" (٢٧٨٩، ٦٠٤٤).","vol":"20","page":401},{"text":"بِهَا عَلَى مَنْكِبَيْهِ، وَعَلَيْهِ عِصَابَة دَسْمَاءُ حَتَّى جَلَسَ عَلَى المِنْبَرِ، فَحَمِدَ الله وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: \"أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَإِنَّ النَّاسَ يَكْثُرُونَ وَتَقِلُّ الأنْصَارُ، حَتَّى يَكُونُوا كَالْمِلْحِ في الطَّعَامِ، فَمَنْ وَلي مِنْكُمْ أَمْرًا يَضُرُّ فِيهِ أَحَدًا أَوْ يَنْفَعُهُ، فَلْيَقْبَلْ مِنْ مُحْسِنِهِمْ، وَيَتَجَاوَزْ عَنْ مُسِيئِهِمْ\".\nوقد سلف في أواخر علامات النبوة.\nو(أحمد) شيخ البخاري كنيته أبو يعقوب المسعودي الكوفي، من أفراد البخاري ثقة.\nو(ابن) الغسيل، اسمه عبد الرحمن -أبو سليمان- بن سليمان بن عبد الرحمن بن عبد الله بن حنظلة -غسيل الملائكة يوم أحد- بن أبي عامر الراهب- وسماه - ﷺ - الفاسق (^١) - ومات بالشام، واسمه عبد عمرو بن ضبعي.\nوالدسماء: السوداء، وقال الداودي: هي الوسخة من عرق المؤمن والغبارَ.\nالحديث الثالث:\nحديث قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الأنْصَارُ كَرِشِي وَعَيْبَتِي، وَالنَّاسُ سَيَكْتُرُونَ وَيَقِلُّونَ، فَاقْبَلُوا مِنْ مُحْسِنِهِمْ، وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ\".\nوقد مر تفسيره قريبًا.\n_________\n(^١) يقصد أبا عامر الراهب. والله أعلم.","vol":"20","page":402},{"text":"<span data-type='title' id=toc-2405>١٢ - باب مَنَاقِبُ سَعْدِ بْنِ مُعَاذٍ - ﵁ </span>-\n٣٨٠٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ - ﵁ - يَقُولُ: أُهْدِيَتْ لِلنَّبِيِّ - ﷺ - حُلَّةُ حَرِيرٍ، فَجَعَلَ أَصْحَابُهُ يَمَسُّونَهَا وَيَعْجَبُونَ مِنْ لِينِهَا، فَقَالَ: «أَتَعْجَبُونَ مِنْ لِينِ هَذِهِ؟! لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ خَيْرٌ مِنْهَا». أَوْ أَلْيَنُ. [انظر: ٣٢٤٩ - مسلم: ٢٤٦٨ - فتح: ٧/ ١٢٢]\nرَوَاهُ قَتَادَةُ وَالزُّهْرِيُّ سَمِعَا أَنَسًا عَنِ النَّبِيِّ - ﷺ -.\n\n٣٨٠٣ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا فَضْلُ بْنُ مُسَاوِرٍ خَتَنُ أَبِى عَوَانَةَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي سُفْيَانَ، عَنْ جَابِرٍ - ﵁ -: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «اهْتَزَّ العَرْشُ لِمَوْتِ سَعْدِ بْنِ مُعَاذٍ». وَعَنِ الأَعْمَشِ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ.\nفَقَالَ رَجُلٌ لِجَابِرٍ: فَإِنَّ البَرَاءَ: يَقُولُ اهْتَزَّ السَّرِيرُ. فَقَالَ: إِنَّهُ كَانَ بَيْنَ هَذَيْنِ الحَيَّيْنِ ضَغَائِنُ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «اهْتَزَّ عَرْشُ الرَّحْمَنِ لِمَوْتِ سَعْدِ بْنِ مُعَاذٍ». [مسلم: ٢٤٦٦ - فتح: ٧/ ١٢٢]\n\n٣٨٠٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّ أُنَاسًا نَزَلُوا عَلَى حُكْمِ سَعْدِ بْنِ مُعَاذٍ، فَأَرْسَلَ إِلَيْهِ فَجَاءَ عَلَى حِمَارٍ، فَلَمَّا بَلَغَ قَرِيبًا مِنَ المَسْجِدِ قَالَ النَّبِيُّ - ﷺ -: \"قُومُوا إِلَى خَيْرِكُمْ\" أَوْ \"سَيِّدِكُمْ\". فَقَالَ: «يَا سَعْدُ، إِنَّ هَؤُلَاءِ نَزَلُوا عَلَى حُكْمِكَ». قَالَ: فَإِنِّي أَحْكُمُ فِيهِمْ أَنْ تُقْتَلَ مُقَاتِلَتُهُمْ وَتُسْبَى ذَرَارِيُّهُمْ. قَالَ: \"حَكَمْتَ بِحُكْمِ اللهِ\" أَوْ \"بِحُكْمِ المَلِكِ\". [انظر: ٣٠٤٣ - مسلم: ١٧٦٨ - فتح: ٧/ ١٢٣]\nهو أبو عمرو سيد الأوس بدري كبير القدر، ووالده معاذ بن النعمان بن امرئ القيس بن زيد بن عبد الأشهل.","vol":"20","page":403},{"text":"ذكر البخاري فيه أحاديث:\nأحدها:\nحديث البَرَاءِ - ﵁ - يَقُولُ: أُهْدِيَتْ لِلنَّبِيِّ - ﷺ - حُلَّةُ حَرِيرٍ، فَجَعَلَ أَصْحَابُهُ يَمَسّونَهَا وَيعْجَبُونَ مِنْ لِينِهَا، قَالَ: \"أَتَعْجَبُونَ مِنْ لِينِ هذِه؟! لَمَنَاديلُ سَعْدِ بْنِ مُعَاذٍ خَيْرٌ مِنْهَا\". أَوْ \"أَلْيَنُ\".\nرَوَاهُ قَتَادَةُ وَالزُّهْرِيُّ، سَمِعَا أَنَسًا، عَنِ النَّبِيِّ - ﷺ -.\nوحديث قتادة سلف في باب: ما جاء في صفة الجنة مسندًا (^١)، وفي موضع آخر، وقال سعيد عن قتادة، فذكره (^٢)، وأخرجه ابن سعد، عن يزيد بن هارون، عن محمد بن عمرو، عن [واقد بن عمرو بن] (^٣) سعد بن معاذ قال: دخلت على أنس فذكر لنا: \"لمناديل سعد في الجنة أحسن ما ترون\" (^٤)، وهو منقبة ظاهرة له.\nالحديث الثاني:\nحديث الأَعْمَشِ، عَنْ أَبِي سُفْيَانَ، عَنْ جَابِرٍ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"اهْتَزَّ العَرْشُ لِمَوْتِ سَعْدِ بْنِ مُعَاذٍ\". وَعَنِ الأَعْمَشِ، ثَنَا أَبُو صَالِحٍ، عَنْ جَابِرٍ، عَنِ رسول الله - ﷺ - مِثْلَهُ.\nفَقَالَ رَجُلٌ لِجَابِرٍ: فَإِنَّ البَرَاءَ يَقُولُ: \"اهْتَزَّ السَّرِيرُ\". فَقَالَ: إِنَّهُ كَانَ بَيْنَ هَذَيْنِ الحَيَّيْنِ ضَغَائِنُ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"اهْتَزَّ عَرْشُ الرَّحْمَنِ لِمَوْتِ سَعْدِ بْنِ مُعَاذٍ\".\n_________\n(^١) سلف برقم (٣٢٤٨) كتاب: بدء الخلق.\n(^٢) سلف برقم (٢٦١٥) كتاب: الهبة، باب: قبول الهدية من المشركين.\n(^٣) ساقطة من الأصل، وأثبتناها من \"الطبقات الكبرى\".\n(^٤) \"الطبقات الكبرى\" ٣/ ٤٣٥ - ٤٣٦.","vol":"20","page":404},{"text":"قد أسلفنا أن مالكا أنكر أن يتحدث بهذا الحديث.\nويتأول على وجهين:\nأحدهما: أن العرش السرير الذي حمل عليه، وكان ذلك فضيلة له، كما تحرك حراء وفوقه رسول الله - ﷺ - وأصحابه.\nوالثاني: أن المراد به عرش له، كما بينه في حديث جابر، والمراد به حملة العرش، وإنكار مالك ليس من جهة الإسناد، بل من جهة أنه لم يتعلق به علم شرعي فيخاض فيه.\nومعنى الاهتزاز هنا السرور والاستبشار، ومنه اهتز النبات إذا حسن واخضر، ومنه: ﴿فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ﴾، ويجوز أن يكون ذلك علامة يعينها لموت ولي من أوليائه، ينبه به ملائكته، يشعرهم بفضله، ويجوز أن يكون ذلك من باب تفخيم الأمر وتعظيمه فنسب إلا أعظم الأشياء؛ تقول: قامت لموت فلان القيامة وأظلمت الأرض، وتأوله الهروي على فرح حملة العرش المحمول عليه (^١).\n_________\n(^١) قال شيخ الإسلام ابن تيمية: من تأول ذلك -يعني اهتزاز العرش على أن المراد به استبشار حملة العرش وفرحهم فلا بد له من دليل على ما قال .. مع أن سياق الحديث ولفظه ينفي هذا الاحتمال.\nانظر: \"مجموع الفتاوى\" ٦/ ٥٥٤.\nوأما قوله: (ويجوز أن يكون ذلك علامة يعينها لموت ولي من أوليائه ..) إلخ. فيرده قول النبي - ﷺ - في \"الصحيح\": \"إن الشمس والقمر لا يخسفان لموت أحد ولا لحياته .. \" الحديث.\nقال الإمام ابن تيمية: وقوله: \"لا يخسفان لموت أحد ولا لحياته\" رد لما توهمه بعض الناس فإن الشمس خسفت يوم مات إبراهيم فاعتقد بعض الناس أنها خسفت من أجل موته، فأخبر النبي - ﷺ - أنه لا يخسف لأنه مات أحد ولا لأجل أنه حيى أحد.\nوهذا كما في الصحيحين عن ابن عباس قال: حدثني رجال من الأنصار أنهم كانوا =","vol":"20","page":405},{"text":"وقول البراء: (اهتز السرير) أخذه من جهة التأويل، فإن العرش عند العرب السرير.\nوقول جابر: (كان بين هذين الحيين) يريد الأوس والخزرج.\nوسعد من الأوس، ويبعد على البراء ما حمل عليه جابر، وإنما تأول العرش السرير، كذا قاله ابن التين، وليس كما قال، فإن سعدًا هو ابن معاذ بن النعمان بن امرئ القيس بن زيد بن عبد الأشهل ابن جشم بن الحارث بن الخزرج بن عمرو بن مالك بن الأوس ابن حارثة، والبراء (^١) هو ابن عازب بن الحارث بن عدي بن جشم ابن مجدعة بن حارثة بن الحارث بن الخزرج بن عمرو بن مالك ابن الأوس.\nفائدة:\nأبو سفيان المذكور في الإسناد هو طلحة بن نافع القرشي المكي، سكن واسطًا، انفرد به مسلم محتجًّا به.\nوفيه: فضل بن مساور أبو المساور البصري من أفراد البخاري.\n_________\n= عند النبي - ﷺ - فرمي بنجم فاستنار فقال: \"ما كنتم تقولون لهذا في الجاهلية\" فقالوا: كنا نقول ولد الليلة عظيم أو مات عظيم فقال: \"إنه لا يرمى بها لموت أحد ولا لحياته، ولكن الله إذا قضى بالقضاء\" سبح حمله العرش .. الحديث، فأخبر النبي - ﷺ - أن الشهب التي يرجم بها لا يكون عن سبب حدث في الأرض وإنما يكون عن أمر حدث في السماء، وأن الرمي بها لطرد الشياطين المسترقة. اهـ. \"مجموع الفتاوى\" ٢٥/ ١٩٠.\n(^١) ورد بهامش الأصل: في ترجمة البراء في كلام أبي عمر قال: في آخر نسبه الخزرجي، وفي كلام غيره الأوسي.","vol":"20","page":406},{"text":"فائدة ثانية:\nروى اهتزاز العرش لسعد جماعة غير جابر، منهم: أبو سعيد الخدري (^١)، وأسيد بن حضير (^٢)، ورميثة (^٣)، وأسماء بنت يزيد بن السكن (^٤)، وعبد الله بن بدر، وابن عمر (^٥) بلفظ: \"اهتز العرش فرحًا بسعد\" ذكرها الحاكم، وحذيفة بن اليماني، وعائشة ذكرها ابن سعد والحسن ويزيد بن الأصم مرسلا (^٦)، وسعد بن أبي وقاص ذكره أبو عروبة الخزاعي في \"طبقاته\" وفي \"الإكليل\" بإسناد جيد: أن جبريل أتى النبي - ﷺ - حين قبض سعد فقال: \"من هذا الميت الذي فتحت له أبواب السماء واستبشر بموته أهلها؟ \".\nوفي الترمذي مصححًا عن أنس: لما حملت جنازة سعد قال المنافقون: ما أخف جنازته، وذلك لِحُكْمِهِ في بني قريظة فبلغ ذلك رسول الله - ﷺ - فقال: \"إن الملائكة كانت تحمله\" (^٧).\nزاد أبو عروبة في \"طبقاته\": \"اهتز لها عرش الرحمن\". ولابن سعد لما قال المنافقون قال - ﷺ -: \"لقد نزل سبعون ألف ملك شهدوا جنازة سعد، ما وطئوا الأرض قبل اليوم\" (^٨).\n_________\n(^١) رواه أحمد ٣/ ٢٤، والحاكم ٣/ ٢٠٦، وقال: صحيح على شرط مسلم.\n(^٢) رواه أحمد ٤/ ٣٥٢، والحاكم ٣/ ٢٠٧، وقال: صحيح الإسناد.\n(^٣) رواه أحمد ٦/ ٣٢٩، والطبراني ٢٤/ ٢٧٦ (٧٠٣).\n(^٤) رواه أحمد ٦/ ٤٥٦، والحاكم ٣/ ٢٠٦، وقال: صحيح الإسناد.\n(^٥) \"المستدرك\" ٣/ ٢٠٦.\n(^٦) \"الطبقات الكبرى\" ٣/ ٤٣٤ - ٤٣٥.\n(^٧) الترمذي (٣٨٤٩).\n(^٨) \"الطبقات الكبرى\" ٣/ ٤٢٩.","vol":"20","page":407},{"text":"وكان رجلًا جسيمًا، وكان يفوح في قبره رائحة المسك، وأخذ إنسان قبضة من تراب قبره فذهب بها ثم نظر إليها بعد ذلك، فإذا هي مسك.\nقال الحاكم في \"الإكليل\": والأحاديث التي تصرح باهتزاز العرش مخرجة في \"الصحيح\"، والتي تعارضها ليس لها في الصحيح ذكر.\nفذكر حديث عطاء بن السائب، عن مجاهد، عن ابن عمر - ﵄ -: \"اهتز العرش فرحًا بلقاء الله سعدًا حتى سحب أعواده على عواتقنا\". قال ابن عمر: يعني عرش سعد الذي يحمل عليه.\nالحديث الثالث:\nحديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﷺ - أَنَّ أُنَاسًا نَزَلُوا عَلَى حُكْمِ سَعْدِ بْنِ مُعَاذٍ .. الحديث، سلف في الجهاد في باب: إذا نزل العدو على حكم رجل، ويأتي في المغازي أيضًا (^١).\nوقوله: (\"قوموا إلى خيركم وسيدكم\") يعني: سعد بن معاذ كان سيد الأوس، ونقيب بني النجار، وكان أصابه سهم في أكحله يوم الخندق، وكان بينهم رَمْيٌ بالنبل طائفة من النهار؛ فقال: لا تُمِتْنِي حتى تقر عيني في بني قريظة فرقأ الدم، فلما حكم فيهم انفجر عرقه فمات منه.\nوقوله: (\"سَيِّدِكُمْ\") فيه جواز إطلاق ذلك، ويجوز أن يقال: سيد العبد، وكره مالك أن يدعى بيا سيدي. قاله الدوادي. ولعله يريد غير العبد، كما قاله ابن التين، وقيل لمالك: هل كره أحد بالمدينة أن يقول لسيده: يا سيدي؟ قال: لا قال تعالى: ﴿وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ﴾\n_________\n(^١) سيأتي برقم (٤١٢١) باب: مرجع النبي - ﷺ - من الأحزاب.","vol":"20","page":408},{"text":"وقال تعالى ﴿وَسَيِّدًا وَحَصُورًا﴾ وقيل: يقولون: السيد هو الله قال: أين هو في كتاب الله؟ وإنما في القرآن: ربنا ربنا (^١).\nوقوله: (\"حَكَمْتَ بِحُكْمِ اللهِ\" أَوْ \"بِحُكْمِ المَلِكِ\") يروى بكسر اللام، يريد الله -﷿- وهو الصواب، وبفتحهاَ يريد الملَك الذي نزل بالوحي، وكانت بنو قريظة حلفاء قوم سعد، فرجوا أن يبقيهم فآثر الله ورسوله.\nوفيه: من الفقه أن من نزل من أهل الكفر على حكم مسلم نفذ حكمه إذا وافق الحق.\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٣٠٦.","vol":"20","page":409},{"text":"<span data-type='title' id=toc-2406>١٣ - باب مَنْقَبَةُ أُسَيْدِ بْنِ حُضَيْرٍ وَعَبَّادِ بْنِ بِشْرٍ - ﵄ </span>-\n٣٨٠٥ - حَدَّثَنَا عَلِيُّ بْنُ مُسْلِمٍ، حَدَّثَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، أَخْبَرَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ -، أَنَّ رَجُلَيْنِ خَرَجَا مِنْ عِنْدِ النَّبِيِّ - ﷺ - فِي لَيْلَةٍ مُظْلِمَةٍ، وَإِذَا نُورٌ بَيْنَ أَيْدِيهِمَا حَتَّى تَفَرَّقَا، فَتَفَرَّقَ النُّورُ مَعَهُمَا. وَقَالَ مَعْمَرٌ، عَنْ ثَابِتٍ عَنْ أَنَسٍ: أَنَّ أُسَيْدَ بْنَ حُضَيْرٍ وَرَجُلًا مِنَ الأَنْصَارِ. قَالَ حَمَّادٌ: أَخْبَرَنَا ثَابِتٌ عَنْ أَنَسٍ: كَانَ أُسَيْدُ بْنُ حُضَيْرٍ وَعَبَّادُ بْنُ بِشْرٍ عِنْدَ النَّبِيِّ - ﷺ -. [انظر: ٤٦٥ - فتح: ٧/ ١٢٤]\nساق فيه حديث حَبَّانَ، بفتح الحاء عن [همام] (^١)، عن قَتَادَةَ، عَنْ أَنَسٍ - ﷺ -، أَنَّ رَجُلَيْنِ خَرَجَا مِنْ عِنْدِ النَّبِيِّ - ﷺ - فِي لَيْلَةٍ مُظْلِمَةٍ، وإِذَا نُور بَيْنَ أَيْدِيهِمَا حَتَّى تَفَرَّقَا، فَتَفَرَّقَ النُّورُ مَعَهُمَا.\nوَقَالَ مَعْمَرٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ: إِنَّ أُسَيْدَ بْنَ حُضَيْرٍ وَرَجُلًا مِنَ الأَنْصَارِ. وَقَالَ حَمَّادٌ: أَنَا ثَابِت عَنْ أَنَسٍ: كَانَ أُسَيْدُ بْنُ حُضَيْرٍ وَعَبَّادُ بْنُ بِشْرٍ عِنْدَ النَّبِيِّ - ﷺ -.\nهذا الحديث سلف في أول باب بعد سؤال المشركين أن يريهم آية (^٢).\nو(أسيد بن حضير) بضم أولهما جده سماك أو سمي أنصاري، نقيب أشهلي، كنيته أبو يحيى، وكان كثير النصرة لرسول الله - ﷺ -، وأعطاه عمر - ﵁ - حلة فباعها بخمسة أرؤس، فأعتقهم.\nو(عباد بن بشر) -ما أعلم أن في الصحابة عباد بن بشر بن قيظي- الأشهلي بدري قتل يوم اليمامة، وصوابه ابن بشر بن وقش بن زغبة بن\n_________\n(^١) في الأصل: هشام.\n(^٢) سلف برقم (٣٦٣٩) كتاب: المناقب.","vol":"20","page":410},{"text":"عبد الأشهل بن جشم بن الحارث بن الخزرج الأوسي الأشهلي، من كبار الصحابة، له حديث واحد في \"معجم الطبراني\" (^١).\nوهو هذا، أما ابن قيظي، فهو من بني حارثة كان يقوم بقومه في عهد رسول الله - ﷺ -، له حديث في الاستدارة إلى الكعبة (^٢).\n_________\n(^١) رواه المزي في \"تهذيب الكمال\" ١٤/ ١٠٤، من طريق الطبراني.\n(^٢) رواه الطبراني ٢٤/ ٢٠٧ (٥٣٠).","vol":"20","page":411},{"text":"<span data-type='title' id=toc-2407>١٤ - باب مَنَاقِبُ مُعَاذِ بْنِ جَبَلٍ - ﵁ </span>-\n٣٨٠٦ - حَدَّثَنِى مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ -: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «اسْتَقْرِئُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ مِنَ ابْنِ مَسْعُودٍ وَسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ، وَأُبَيٍّ، وَمُعَاذِ بْنِ جَبَلٍ». [انظر: ٤٦٥ - فتح: ٧/ ١٢٤]\nذكر فيه حديث عبد الله بن عمرو السالف في مناقب ابن مسعود وغيره.\nهو أبو عبد الرحمن معاذ بن جبل بن عمرو بن أوس الخزرجي السلمي، من نجباء الصحابة أسلفناه.","vol":"20","page":412},{"text":"<span data-type='title' id=toc-2408>١٥ - باب مَنْقَبَةُ سَعْدِ بْنِ عُبَادَةَ - ﵁ </span>-\nوَقَالَتْ عَائِشَةُ - ﵂ -: وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا. [انظر: ٤٧٥٠]\n\n٣٨٠٧ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ -، قَالَ أَبُو أُسَيْدٍ: قَالَ رَسُولُ اللهِ - ﷺ -: «خَيْرُ دُورِ الأَنْصَارِ بَنُو النَّجَّارِ، ثُمَّ بَنُو عَبْدِ الأَشْهَلِ، ثُمَّ بَنُو الحَارِثِ بْنِ الخَزْرَجِ، ثُمَّ بَنُو سَاعِدَةَ، وَفِي كُلِّ دُورِ الأَنْصَارِ خَيْرٌ». فَقَالَ سَعْدُ بْنُ عُبَادَةَ - وَكَانَ ذَا قِدَمٍ فِي الإِسْلَامِ -: أَرَى رَسُولَ اللهِ - ﷺ - قَدْ فَضَّلَ عَلَيْنَا. فَقِيلَ لَهُ: قَدْ فَضَّلَكُمْ عَلَى نَاسٍ كَثِيرٍ. [انظر: ٣٧٨٩ - مسلم: ٢٥١١ - فتح: ٧/ ١٢٦]\nذكر فيه حديث أنس - ﵁ - عن أبي أسيد السالف في باب: فضل دور الأنصار بزيادة: أن سعد بنُ عبادة بن دُلَيم بن حارثة بن أبي حزيمة بن ثعلبة بن طريف بن الخزرج بن ساعدة بن كعب بن الخزرج سيد الخزرج، نقيب بني ساعدة، شهد بدرًا عند ابن الكلبي والواقدي، والمدائني ولم يذكره ابن عقبة، ولا ابن إسحاق، وكان أحد الأجواد، ويقال: كان أسود. مات سنة خمس عشرة وقيل: أربع عشرة.","vol":"20","page":413},{"text":"<span data-type='title' id=toc-2409>١٦ - باب مَنَاقِبُ أُبَيِّ بْنِ كَعْبٍ - ﵁ </span>-\n٣٨٠٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ قَالَ: ذُكِرَ عَبْدُ اللهِ بْنُ مَسْعُودٍ عِنْدَ عَبْدِ اللهِ بْنِ عَمْرٍو، فَقَالَ: ذَاكَ رَجُلٌ لَا أَزَالُ أُحِبُّهُ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «خُذُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ: مِنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ -فَبَدَأَ بِهِ- وَسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ، وَمُعَاذِ بْنِ جَبَلٍ، وَأُبَيِّ بْنِ كَعْبٍ». [انظر: ٣٧٥٨ - مسلم: ٢٤٦٤ - فتح: ٧/ ١٢٦]\n\n٣٨٠٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ قَالَ: سَمِعْتُ شُعْبَةَ، سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -: قَالَ النَّبِيُّ - ﷺ - لأُبَيِّ «إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ \" [البينة: ١]. قَالَ: وَسَمَّانِي؟ قَالَ: «نَعَمْ» فَبَكَى. [انظر: ٤٩٥٩، ٤٩٦٠، ٤٩٦١ - مسلم: ٧٩٩ - فتح: ٧/ ١٢٧]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو، السالف: \"خُذُوا القُرْآنَ مِنْ أَرْبَعَةٍ\" وبدأ بابن مَسْعُودٍ.\nقال عبد الله وذكر عنده ابن مسعود فقال: ذاك رجل لا أزال أحبه، وذكر الحديث.\nوحديث أَنَسِ محمد - ﵁ - قال: قَالَ النَّبِيُّ - ﷺ - لأُبَيٍّ \"إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ: ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ \" [البينة: ١]. قَالَ: وَسَمَّانِي؟ قَالَ: \"نَعَمْ\" فَبَكَى.\nكنيته: أبو المنذر، وجده قيس، وهو أقرأ الأمة، وسيد القراء، وكان من الفقهاء أيضًا.\nفي موته أقوال قيل: مات في خلافة عمر - ﵁ - فحمل سريره بين العمودين، وقال: مات اليوم سيد المسلمين، وقيل: مات في خلافة عثمان.","vol":"20","page":414},{"text":"وفي رواية: فقرأ: ﴿قُلْ بِفَضْلِ اللهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا﴾ (^١) وللحاكم وقال: صحيح الإسناد - عن أبي أن النبي - ﷺ - قرأ عليه: ﴿لَمْ يَكُنِ﴾ وقرأ فيها: (إن الدين عند الله الحنيفية لا اليهودية ولا النصرانية ولا المجوسية من يعمل خيرا فلن يكفره) (^٢). ولأحمد من حديث علي بن زيد، عن عمار بن أبي عمار، عن أبي حبة لما نزلت: ﴿لَمْ يَكُنِ﴾ قال جبريل لرسول الله - ﷺ -: \"إن ربك يأمرك أن تقرئها أُبيًّا\". فقال له: \"إن الله أمرني أن أقرئك هذِه السورة\"، فبكى، وقال: يا رسول الله - ﷺ - وذكرت ثمة؟ قال: \"نعم\" (^٣). ورواه عبد بن حميد أيضًا من حديث مجاهد به (^٤).\nفوائد:\nالأول: قال أبو عبيد بن سلام: إنه - ﷺ - إنما أراد بذلك العرض على أبي؛ ليعلم أبي منه القراءة، ويستثبت فيها، وليكون عرض القرآن سنة وليس هذا على أن يستذكر منه رسول الله - ﷺ - شيئًا بذلك العرض (^٥).\nوقد قال ابن التين: قراءته عليه ليثبت أبي ويؤدي إلى غيره؛ ليس أنه - ﷺ - تثبت منه، وقال: من ظن ذلك فهو جاهل أو كافر، وقال عمر - ﵁ -: على أقضانا، وأبي أقرؤنا وإنا ندع من قراءته لقوله تعالى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ﴾ [البقرة: ١٠٦] إن كان لا يدع ما سمع من رسول الله - ﷺ - إذا لم يسمع من النسخ.\n_________\n(^١) رواه الحاكم ٣/ ٣٠٤.\n(^٢) \"المستدرك\" ٢/ ٥٣١.\n(^٣) أحمد ٣/ ٤٨٩.\n(^٤) انظر: \"الدر المنثور\" ٦/ ٦٤٢.\n(^٥) \"فضائل القرآن\" لأبي عبيد ص ٣٥٩.","vol":"20","page":415},{"text":"وقال عياض: عرض عليه؛ ليسن عرض القرآن على حفاظه البارعين فيه، وليسن التواضع في أخذ الإنسان القرآن وغيره من العلوم الشرعية من أهلها وإن كانوا دونه في الشهرة وغيرها وينبه الناس على فضيلة أبي؛ لأنا لا نعلم أحدًا شاركه في ذلك (^١).\nالثانية: وجه تخصيص هذِه السورة ما تضمنته من ذكر الرسالة والصحف والكتب، وقيل: لاحتوائها على التوحيد والرسالة والقرآن والصلاة والزكاة والمعاد وغير ذلك من وجازتها، وقيل: لأن فيها: ﴿رَسُولٌ مِنَ اللهِ يَتْلُو صُحُفًا مُطَهَّرَةً (٢)﴾ وذكرها القرطبي (^٢).\nالثالثة: معنى (وسماني لك) أي: نص على تعييني أو قال: اقرأ على واحد من أصحابك قال: \"بل سماك\" فتزايدت النعمة وأراد أُبي أن يحقق ذلك في رواية: (آلله سماني لك؟!) (^٣) بهمزة الاستفهام على التعجب منه إذ كان ذلك عنده مستبعدًا؛ لأن تسمية الله تعالى له وتعيينه ليقرأ عليه رسول الله - ﷺ - تشريف عظيم، ولذلك بكى من شدة الفرح والسرور، وقيل: بكى خوف التقصير عن شكر هذِه النعمة العظيمة.\n_________\n(^١) انظر: \"إكمال المعلم\" ٣/ ١٦٨ - ١٦٩.\n(^٢) \"المفهم\" ٢/ ٤٢٦.\n(^٣) ستأتي برقم (٤٩٦٠) كتاب: التفسير.","vol":"20","page":416},{"text":"<span data-type='title' id=toc-2410>١٧ - باب مَنَاقِبُ زَيْدِ بْنِ ثَابِتٍ - ﵁ </span>-\n٣٨١٠ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: جَمَعَ الْقُرْآنَ عَلَى عَهْدِ النَّبِيِّ - ﷺ - أَرْبَعَةٌ، كُلُّهُمْ مِنَ الأَنْصَارِ: أُبَيٌّ، وَمُعَاذُ بْنُ جَبَلٍ، وَأَبُو زَيْدٍ، وَزَيْدُ بْنُ ثَابِتٍ. قُلْتُ لأَنَسِ: مَنْ أَبُو زَيْدٍ؟ قَالَ: أَحَدُ عُمُومَتِي. [٣٩٩٦، ٥٠٠٣، ٥٠٠٤ - مسلم: ٢٤٦٥ - فتح: ٧/ ١٢٧]\nذكر فيه حديث قتادة عن أَنَسٍ - ﵁ - قَالَ: جَمَعَ القُرْاَنَ عَلَى عَهْدِ النَّبِيِّ - ﷺ - أرْبَعَةٌ، كُلُّهُمْ مِنَ الأَنْصارِ: أُبيٌّ، وَمُعَاذُ بْنُ جَبَلٍ، وَأَبُو زَيْدٍ، وَزَيْدُ بْنُ ثَابِتٍ. قُلْتُ لأَنسِ: مَنْ أَبُو زَيْدٍ؟ قَالَ: أَحَدُ عُمُومَتِي.\nقد سلف حديث عبد الله بن عمرو: \"استقرئوا القرآن من أربعة من ابن مسعود وسالم مولى حذيفة وأبي ومعاذ\" وحديث الباب فيه إسقاط ابن مسعود وسالم، وزيادة ابن ثابت، وأبي زيد.\nو(أبو زيد) هذا اسمه قيس بن السكن بن قيس بن زعوراء بن حرام بن جندب بن عامر بن غنم بن عدي بن النجار، شهد بدرًا وأحدًا، وقتل شهيدًا يوم جسر أبي عبيد الثقفي، وهو يوم قس الناطف في خلافة عمر - ﵁ - سنة أربع عشرة.\nوذكره الذهبي في \"معجم الصحابة\" في الأسماء فقال: قيس بن السكن بن بني عدي بن النجار، وأبو زيد الذي جمع القرآن بدري.\nوقال في \"الكنى\": أبو زيد أوسي، وقيل: معاذ الأنصاري الذي جمع القرآن، وقال ابن معين: اسمه ثابت بن زيد.\nقلت: وزيد بن ثابت جده الضحاك بن زيد بن لوذان، النجاري المالكي، كاتب الوحي استصغر يوم بدر، وقيل: إنه شهد أحدًا، وقد شهد الخندق، وروي أن راية بني مالك بن النجار كانت يوم تبوك مع","vol":"20","page":417},{"text":"عمارة بن حزم فدفعها رسول الله - ﷺ - إلى زيد، وقال: \"هو أكثر أخذًا للقرآن منك\" (^١)، وكان أفرض الأمة، واستخلفه عمر وعثمان غير مرة على المدينة، وولي بيت المال لعثمان - ﷺ -، وكان من أفكه شيء إذا خلا مع أهله.\n_________\n(^١) ذكره الحاكم ٣/ ٤٢١ وابن عبد البر في \"الاستيعاب\" ٢/ ١١ وقال: وهذا عندي خبر لا يصح.","vol":"20","page":418},{"text":"<span data-type='title' id=toc-2411>١٨ - باب مَنَاقِبُ أَبِي طَلْحَةَ - ﵁ </span>-\n٣٨١١ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا عَبْدُ العَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا كَانَ يَوْمُ أُحُدٍ انْهَزَمَ النَّاسُ عَنِ النَّبِيِّ - ﷺ -، وَأَبُو طَلْحَةَ بَيْنَ يَدَيِ النَّبِيِّ - ﷺ - مُجَوِّبٌ بِهِ عَلَيْهِ بِحَجَفَةٍ لَهُ.\nوَكَانَ أَبُو طَلْحَةَ رَجُلًا رَامِيًا شَدِيدَ القِدِّ، يَكْسِرُ يَوْمَئِذٍ قَوْسَيْنِ أَوْ ثَلَاثًا.\nوَكَانَ الرَّجُلُ يَمُرُّ مَعَهُ الْجَعْبَةُ مِنَ النَّبْلِ، فَيَقُولُ: \"انْشُرْهَا لأَبِي طَلْحَةَ\". فَأَشْرَفَ النَّبِيُّ - ﷺ - يَنْظُرُ إِلَى الْقَوْمِ، فَيَقُولُ أَبُو طَلْحَةَ: يَا نَبِيَّ اللهِ، بِأَبِي أَنْتَ وَأُمِّي، لَا تُشْرِفْ يُصِيبُكَ سَهْمٌ مِنْ سِهَامِ القَوْمِ، نَحْرِي دُونَ نَحْرِكَ. وَلَقَدْ رَأَيْتُ عَائِشَةَ بِنْتَ أَبِي بَكْرٍ وَأُمَّ سُلَيْمٍ وَإِنَّهُمَا لَمُشَمِّرَتَانِ، أَرَى خَدَمَ سُوقِهِمَا، تُنْقِزَانِ القِرَبَ عَلَى مُتُونِهِمَا، تُفْرِغَانِهِ فِي أَفْوَاهِ القَوْمِ، ثُمَّ تَرْجِعَانِ فَتَمْلآنِهَا، ثُمَّ تَجِيآنِ فَتُفْرِغَانِهِ فِي أَفْوَاهِ القَوْمِ، وَلَقَدْ وَقَعَ السَّيْفُ مِنْ يَدَيْ أَبِي طَلْحَةَ إِمَّا مَرَّتَيْنِ، وَإِمَّا ثَلَاثًا. [انظر: ٢٨٨٠ - مسلم: ١٨١١ - فتح: ٧/ ١٢٨]\nذكر فيه حديث أَنَسٍ - ﵁ -: لَمَّا كَانَ يَوْمُ أُحُدٍ انْهَزَمَ النَّاسُ عَنِ النَّبِيِّ - ﷺ -، وَأَبُو طَلْحَةَ بَيْنَ يَدَيِ النَّبِيِّ - ﷺ - مُجَوِّب عَلَيْهِ بِحَجَفَةٍ لَهُ، وَكَانَ أَبُو طَلْحَةَ رَجُلًا رَامِيًا لقد كسر يومئذ قوسين أو ثلاثة، وكان الرجل يمر معه الجعبة من النبل، فيقول: \"انثرها لأبي طلحة\" فأشرف النبي - ﷺ - ينظر إلى القوم، فيقول أبو طلحة: يا نبي الله، بأبي أنت وأمي لا تشرف يصيبك سهم من سهام القوم، نحري دون نحرك. ولقد رأيت عائشة بنت أبي بكر - ﵄ - وأم سليم وإنهما لمشمرتان، أرى خدم سوقهما، تنقزان القرب .. الحديث\nسلف مختصرا في الجهاد في باب: غزو النساء مع الرجال، وفي آخره هنا: (ولقد وقع السيف من يدي أبي طلحة إما مرتين أو ثلاثا)","vol":"20","page":419},{"text":"ويأتي في أحد أيضًا (^١).\nوأبو طلحة اسمه زيد بن سهل بن الأسود بن حرام الأنصاري النقيب، قال له - ﷺ - حين تصدق بحائط: \"بخ، ذلك مال رابح\" (^٢).\nوقوله: (أرى خدم سوقهما) هو جمع خدمه وهي الخلخال، وقال ابن فارس: جمعها خدام (^٣)، وقال الهروي: يقال: الخدمة سير غليظ، مثل: الحلقة تشد في رسغ البعير، ثم يشد إليه شراج نعلها، وسمي الخلخال خدمة لذلك (^٤).\nومعنا (مُجَوِّب بحجفة): مترس عليه يقيه بالحجفة، وهي الترس، والجوب: الترس.\nوقوله: (وكان أبو طلحة رجلًا راميا شديد النقد كسر يومئذ قوسين أو ثلاثة) ضبط الدمياطي قوله (شديدًا) بالنصب، وأما الخطابي وتبعه ابن التين فقالا: قوله: (شديد القد) أي النزع، ولذلك أتبعه بقوله: (كسر قوسين أو ثلاثة). قال الخطابي: وتحتمل الرواية أن تكون بكسر القاف يريد وتر القوس (^٥).\nو(النقد) سَيْرٌ يُعَدُّ من جلد غير مدبوغ.\nوقوله: (يصيبُك سهم) قال القاضي عياض: كذا لهم وهو الصواب. وعند الأصيلي: يصبْك، وهو خطأ وقلب للمعنى.\n_________\n(^١) سيأتي برقم (٤٥٦٤) كتاب المغازي، باب ﴿إِذْ هَمَّتْ طَائِفَتَانِ﴾.\n(^٢) سلف برقم (١٤٦١) كتاب: الزكاة، باب: الزكاة على الأقارب.\n(^٣) \"مجمل اللغة\" ١/ ٢٨٠.\n(^٤) كما في \"النهاية في غريب الحديث\" ٢/ ١٥.\n(^٥) \"أعلام الحديث\" ٣/ ١٦٥١ - ١٦٥٢.","vol":"20","page":420},{"text":"ومعنى تنقزان تثبان بها يقال: نقز الظبي إذا وثب في عدوه، والمرأة تنقز ولدها أي: ترقصه، فأراد أنهما يحملان بنشاط، وقال الخطابي: إنما هو تزفران أي تحملان قال: فأما النقز فهو الوثب البعيد (^١).\nوقال الداودي: (تنقزان) أي: تنقلان، قال: وروي كذلك.\nو(المتون): الظهور.\nوفيه: جواز نظر الفجأة؛ لأنها لا تملك. ووقوع السيف من يده كان للنعاس الذي أصابهم قال تعالى ﴿ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا﴾ [آل عمران: ١٥٤] الآية.\nوفيه: أن الشجاع يؤخذ له سلاح غيره لقوله: \"انثرها لأبي طلحة\".\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٥٢.","vol":"20","page":421},{"text":"<span data-type='title' id=toc-2412>١٩ - باب مَنَاقِبُ عَبْدِ اللهِ بْنِ سَلَامٍ - ﵁ </span>-\n٣٨١٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ قَالَ: سَمِعْتُ مَالِكًا يُحَدِّثُ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ قَالَ مَا سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ لأَحَدٍ يَمْشِي على الأَرْضِ إِنَّهُ مِنْ أَهْلِ الجَنَّةِ. إِلاَّ لِعَبْدِ اللهِ بْنِ سَلَامٍ قَالَ: وَفِيهِ نَزَلَتْ هَذِهِ الآيَةُ ﴿وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ﴾ الآيَةَ [الأحقاف: ١٠]. قَالَ: لَا أَدْرِي قَالَ مَالِكٌ: الآيَةَ أَوْ فِي الحَدِيثِ. [مسلم: ٢٤٨٣ - فتح: ٧/ ١٢٨]\n\n٣٨١٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَزْهَرُ السَّمَّانُ، عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدٍ، عَنْ قَيْسِ بْنِ عُبَادٍ قَالَ: كُنْتُ جَالِسًا فِي مَسْجِدِ المَدِينَةِ، فَدَخَلَ رَجُلٌ عَلَى وَجْهِهِ أَثَرُ الخُشُوعِ، فَقَالُوا: هَذَا رَجُلٌ مِنْ أَهْلِ الجَنَّةِ. فَصَلَّى رَكْعَتَيْنِ تَجَوَّزَ فِيهِمَا ثُمَّ خَرَجَ، وَتَبِعْتُهُ، فَقُلْتُ: إِنَّكَ حِينَ دَخَلْتَ المَسْجِدَ قَالُوا: هَذَا رَجُلٌ مِنْ أَهْلِ الجَنَّةِ. قَالَ: وَاللهِ مَا يَنْبَغِي لأَحَدٍ أَنْ يَقُولَ مَا لَا يَعْلَمُ، وَسَأُحَدِّثُكَ لِمَ ذَاكَ، رَأَيْتُ رُؤْيَا عَلَى عَهْدِ النَّبِيِّ - ﷺ - فَقَصَصْتُهَا عَلَيْهِ، وَرَأَيْتُ كَأَنِّي في رَوْضَةٍ -ذَكَرَ مِنْ سَعَتِهَا وَخُضْرَتِهَا- وَسْطَهَا عَمُودٌ مِنْ حَدِيدٍ، أَسْفَلُهُ فِي الأَرْضِ وَأَعْلَاهُ فِي السَّمَاءِ، فِي أَعْلَاهُ عُرْوَةٌ فَقِيلَ لَهُ: ارْقَهْ. قُلْتُ: لَا أَسْتَطِيعُ. فَأَتَانِي مِنْصَفٌ فَرَفَعَ ثِيَابِى مِنْ خَلْفِي، فَرَقِيتُ حَتَّى كُنْتُ فِي أَعْلَاهَا، فَأَخَذْتُ بِالْعُرْوَةِ، فَقِيلَ لَهُ: اسْتَمْسِكْ. فَاسْتَيْقَظْتُ وَإِنَّهَا لَفِي يَدِي، فَقَصَصْتُهَا عَلَى النَّبِيِّ - ﷺ - قَالَ: «تِلْكَ الرَّوْضَةُ الإِسْلَامُ، وَذَلِكَ العَمُودُ عَمُودُ الإِسْلَامِ، وَتِلْكَ العُرْوَةُ عُرْوَةُ الوُثْقَى، فَأَنْتَ عَلَى الإِسْلَامِ حَتَّى تَمُوتَ». وَذَاكَ الرَّجُلُ عَبْدُ اللهِ بْنُ سَلَامٍ.\nوَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا مُعَاذٌ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ مُحَمَّدٍ، حَدَّثَنَا قَيْسُ بْنُ عُبَادٍ، عَنِ ابْنِ سَلَامٍ قَالَ: وَصِيفٌ مَكَانَ: مِنْصَفٌ. [٧٠١٠، ٧٠١٤ - مسلم: ٢٤٨٤ - فتح: ٧/ ١٢٩]\n\n٣٨١٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ: أَتَيْتُ المَدِينَةَ فَلَقِيتُ عَبْدَ اللهِ بْنَ سَلَامٍ - ﵁ - فَقَالَ: أَلَا تَجِيءُ فَأُطْعِمَكَ سَوِيقًا","vol":"20","page":422},{"text":"وَتَمْرًا، وَتَدْخُلَ فِي بَيْتٍ؟ ثُمَّ قَالَ: إِنَّكَ بِأَرْضٍ الرِّبَا بِهَا فَاشٍ، إِذَا كَانَ لَكَ عَلَى رَجُلٍ حَقٌّ فَأَهْدَي إِلَيْكَ حِمْلَ تِبْنٍ، أَوْ حِمْلَ شَعِيرٍ، أَوْ حِمْلَ قَتٍّ، فَلَا تَأْخُذْهُ، فَإِنَّهُ رِبًا. وَلَمْ يَذْكُرِ النَّضْرُ وَأَبُو دَاوُدَ وَوَهْبٌ عَنْ شُعْبَةَ البَيْتَ. [٧٣٤٢ - فتح: ٧/ ١٢٩]\nهو عبد الله بن سلام بتخفيف اللام الإسرائيلي من بني قينقاع، وهم من ولد يوسف الصديق، وكان اسمه في الجاهلية الحصين فغير، وكان حليف الأنصار.\nذكر البخاري في الباب ثلاثة أحاديث:\nأحدها:\nحديث عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ قَالَ: مَا سَمِعْتُ النَّبِيَّ - ﷺ - يقُولُ لأَحَدٍ يَمْشِي عَلَى الأَرْضِ: إِنّهُ مِنْ أَهْلِ الجَنَّةِ إلا لعبد الله بن سلام قال: وفيه نزلت هذِه الآية ﴿وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ﴾ [الأحقاف: ١٠] قال: لا أدري الآية أو في الحديث.\nثانيها:\nحديث قَيْسِ بْنِ عُبَادٍ قَالَ: كُنْتُ جَالِسًا فِي مَسْجِدِ المَدِينَةِ، فَدَخَلَ رَجُل عَلَى وَجْهِهِ أَثَرُ الخُشُوعِ، فَقَالُوا: هذا رَجُلٌ مِنْ أَهْلِ الجَنَّةِ. فَصَلَّى رَكْعَتَيْنِ تَجَوَّزَ فِيهِمَا ثُمَّ خَرَجَ، وَتَبِعْتُهُ، فَقُلْتُ: إِنَّكَ حِينَ دَخَلْتَ المَسْجِدَ قَالُوا: هذا رَجُلٌ مِنْ أَهْلِ الجَنَّةِ. قَالَ: والله مَا يَنْبَغِي لأَحَدٍ أَنْ يَقُولَ مَا لَا يَعْلَمُ، وَسَأُحَدّثُكَ لِمَ ذَاكَ، رَأَيْتُ رُؤيَا عَلَى عَهْدِ النَّبِيِّ - ﷺ - فقَصَصْتُهَا عَلَيْهِ، وَرَأَيْتُ أَنَي في رَوْضَةٍ -ذَكَرَ مِنْ سَعَتِهَا وَخُضْرَتِهَا- وَسْطَهَا عَمُودٌ مِنْ حَدِيدٍ، وفيه: فَأَتَانِي مِنْصَف فَرَفَعَ ثِيَابِي، وفي آخره \"فَأَنْتَ عَلَى الاسْلَامِ حَتَّى تَمُوتَ\". وَذَاكَ الرَّجُلُ عَبْدُ اللهِ ابْنُ سَلَامٍ.","vol":"20","page":423},{"text":"وقال لي خليفة: ثنا معاذ، ثنا ابن عون، عن محمد، عن قيس بن عباد، عن ابن سلام قال: وصيف مكان: منصف.\nثالثها:\nحديث سعيد بن أبي بردة، عن أبيه، قال: أتيت المدينة فلقيت عبد الله بن سلام فقال: ألا تجيء فأطعمك سويقًا وتمرًا وتدخل في بيت؟ ثم قال: إنك بأرض الربا بها فاشٍ؛ إذا كان لك على رجل حقٌّ فأهدى لك حمل تبنٍ أو حمل شعيرٍ أو حمل قتًّ فلا تأخذه، فإنه ربا. ولم يذكر النضر وأبو داود ووهب، عن شعبة: البيت.\nالشرح:\nما ذكره في نزول الآية قال به الحسن ومجاهد والضحاك، وأنكره مسروق والشعبي وقالا (^١): السورة مكية (^٢). قال الشعبي: وأسلم ابن سلام قبل موته (^٣) بعامين، واختلفا في المراد بالآية، فقال مسروق: موس - ﵇ - (^٤)، وقال الشعبي: هو رجل من أهل الكتاب ابن سلام، وانفصل ابن سيرين إلى احتجابه بأن قال: كانت الآية تنزل فقال لهم: ألحقوها في سورة كذا وكذا (^٥).\n_________\n(^١) في الأصل: قال.\n(^٢) انظر: \"مصنف ابن أبي شيبة\" ٦/ ١٤٠، \"تفسير الطبري\" ١١/ ٢٧٨ - ٢٨٠.\n(^٣) ورد بهامش الأصل ما نصه: يعني: موت النبي - ﷺ -، وسيأتي إيضاحها في كلام المؤلف. هذا الكلام فيه نظر، وتوفي سنة ثلاث وأربعين في خلافة معاوية وأسلم أول المقدم ومراده: قبل موته أي: موته - ﵇ -، وسيأتي إيضاحه قريبا، وفيه نظر كما ذكرته، وشاهده في الصحيح. وينبغي للمؤلف أن يتعقب هذا الكلام.\n(^٤) رواه الطبري ١١/ ٢٧٨.\n(^٥) عزاه السيوطي في \"الدر\" ٦/ ٧ إلى عبد بن حميد، وابن المنذر.","vol":"20","page":424},{"text":"وفيه: جواب آخر وهو أنه يجوز أن تكون الآية نزلت بمكة، والمعنى: أرأيتم إن كان من عند الله وكفرتم به وشهد شاهد من بني إسرائيل على مثله، ليؤمنوا، وقال ابن عباس، ومقاتل: إن الشاهد ابن يامين، وقال صاحب \"مقامات التنزيل\": هذِه السورة مكية إلا آيتان مدنيتان منها هذِه الآية، وروى السدي عن ابن عباس: أنها نزلت في ابن سلام وابن يامين، واسمه عمير بن وهب [النضري] (^١) وقال سعيد بن جبير فيما حكاه عنه عبد بن حميد: اسمه ميمون بن يامين وفيه نزلت هذِه الآية (^٢).\nوقوله: (مَا يَنْبَغِي لأَحَدٍ أَنْ يَقُولَ مَا لم يَعْلَم)، قال الداودي: هو من أهل بدر، وإنما قال ذلك خوفا وإشفاقا، ولم يسمع قوله في أهل بدر أنهم مغفور لهم، كذا جعله الداودي من أهل بدر، وهو مخالف لما أسلفناه عن الشعبي أنه أسلم قبل موته - ﷺ - بعامين، وقول سعيد ما سمعته يقول .. إلى آخره، كيف قال هذا، قد علم أنه قال ذلك فيه، وفي باقي العشرة.\nوأجاب الخطابي بأنه كره التزكية لنفسه، ولزم التواضع، ولم ير لنفسه من الاستحقاق ما رآه لأخيه، وهذا غير بين كما قال ابن التين؛ لأنه بقي باقي العشرة بقوله: وحكي عن سفيان الثوري أنه كان يقول: أنا أحرس الصحابة، وأقدم العشرة، وأروي عن رسول الله - ﷺ - ما قال: إنهم من أهل الجنة وأرجو لهم ذلك، قال: ولا أشهد لغير رسول الله - ﷺ - أنه في الجنة، ومعنى كلامه كما قال: إن التخيير بينهم\n_________\n(^١) بياض بالأصل، والمثبت من \"عمدة القاري\".\n(^٢) انظر: \"الدر المنثور\" ٦/ ٧.","vol":"20","page":425},{"text":"مستفاد من باب المعرفة بفضائلهم، وأما القطع بالجنة فهو من علم الغيب لا يتوصل إليه بأخبار الآحاد؛ لأنها إنما تفيد علم الظاهر، والعلم المغيب لا يتوصل إليه إلا بكتاب ناطق أو بخبر متواتر (^١).\nوقوله: (وأتاني منصف) هو الوصيف، كما قال في الرواية الأخرى، وهو بفتح الميم في رواية الشيخ أبي الحسن، وفي بعض روايات أبي ذر: بكسرها، وكذا هو مضبوط في كتاب ابن فارس (^٢).\nوفيه ما كان عليه عبد الله من الجودة، وانكاره الربا، وأن هدية الغريم ربا، وهو محمول عندنا على ما إذا اشترطها.\nو(القَتُّ): نبات.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٥٥ - ١٦٥٦.\n(^٢) \"مجمل اللغة\" ٢/ ٨٦٩.","vol":"20","page":426},{"text":"<span data-type='title' id=toc-2413>٢٠ - باب تَزْوِيجُ النَّبِيِّ - ﷺ - خَدِيجَةَ، وَفَضْلُهَا - ﵂ </span>-\n٣٨١٥ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ جَعْفَرٍ قَالَ: سَمِعْتُ عَلِيًّا - ﵁ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ.\nحَدَّثَنِي صَدَقَةُ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ بْنِ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ جَعْفَرٍ، عَنْ عَلِيٍّ - ﵃ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَيْرُ نِسَائِهَا مَرْيَمُ، وَخَيْرُ نِسَائِهَا خَدِيجَةُ». [انظر: ٣٤٣٢ - مسلم: ٢٤٣٠ - فتح: ٧/ ١٣٣]\n\n٣٨١٦ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا اللَّيْثُ قَالَ: كَتَبَ إِلَيَّ هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا غِرْتُ عَلَى امْرَأَةٍ لِلنَّبِيِّ - ﷺ - مَا غِرْتُ عَلَى خَدِيجَةَ -هَلَكَتْ قَبْلَ أَنْ يَتَزَوَّجَنِي- لِمَا كُنْتُ أَسْمَعُهُ يَذْكُرُهَا، وَأَمَرَهُ الله أَنْ يُبَشِّرَهَا بِبَيْتٍ مِنْ قَصَبٍ، وَإِنْ كَانَ لَيَذْبَحُ الشَّاةَ فَيُهْدِى فِي خَلَائِلِهَا مِنْهَا مَا يَسَعُهُنَّ. [٣٨١٧، ٣٨١٨، ٥٢٢٩، ٦٠٠٤، ٧٤٨٤ - مسلم: ٢٤٣٤، ٢٤٣٥ - فتح: ٧/ ١٣٣]\n\n٣٨١٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂قَالَتْ: مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ، مِنْ كَثْرَةِ ذِكْرِ رَسُولِ اللهِ - ﷺ - إِيَّاهَا. قَالَتْ: وَتَزَوَّجَنِي بَعْدَهَا بِثَلَاثِ سِنِينَ، وَأَمَرَهُ رَبُّهُ -﷿- أَوْ جِبْرِيلُ - ﵇ - أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الجَنَّةِ مِنْ قَصَبٍ. [انظر: ٣٨١٦ - مسلم: ٢٤٣٤، ٢٤٣٥ - فتح: ٧/ ١٣٣]\n\n٣٨١٨ - حَدَّثَنِي عُمَرُ بْنُ مُحَمَّدِ بْنِ حَسَنٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا حَفْصٌ، عَنْ هِشَامٍ عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا غِرْتُ عَلَى أَحَدٍ مِنْ نِسَاءِ النَّبِيِّ - ﷺ - مَا غِرْتُ عَلَى خَدِيجَةَ، وَمَا رَأَيْتُهَا، وَلَكِنْ كَانَ النَّبِيُّ - ﷺ - يُكْثِرُ ذِكْرَهَا، وَرُبَّمَا ذَبَحَ الشَّاةَ، ثُمَّ يُقَطِّعُهَا أَعْضَاءً، ثُمَّ يَبْعَثُهَا فِي صَدَائِقِ خَدِيجَةَ، فَرُبَّمَا قُلْتُ لَهُ: كَأَنَّهُ لَمْ يَكُنْ فِي الدُّنْيَا امْرَأَةٌ إِلاَّ خَدِيجَةُ! فَيَقُولُ: \"إِنَّهَا كَانَتْ وَكَانَتْ، وَكَانَ لِي مِنْهَا وَلَدٌ\". [انظر: ٣٨١٦ - مسلم: ٢٤٣٤، ٢٤٣٥ - فتح: ٧/ ١٣٣]","vol":"20","page":427},{"text":"٣٨١٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: قُلْتُ لِعَبْدِ اللهِ بْنِ أَبِي أَوْفَى - ﵄ -: بَشَّرَ النَّبِيُّ - ﷺ - خَدِيجَةَ؟ قَالَ: نَعَمْ، بِبَيْتٍ مِنْ قَصَبٍ، لَا صَخَبَ فِيهِ وَلَا نَصَبَ. [انظر: ١٧٩٢ - مسلم: ٢٤٣٣ - فتح: ٧/ ١٣٣]\n\n٣٨٢٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أَتَى جِبْرِيلُ النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ هَذِهِ خَدِيجَةُ قَدْ أَتَت مَعَهَا إِنَاءٌ فِيهِ إِدَامٌ أَوْ طَعَامٌ أَوْ شَرَابٌ، فَإِذَا هِيَ أَتَتْكَ فَاقْرَأْ ﵍ مِنْ رَبِّهَا وَمِنِّي، وَبَشِّرْهَا بِبَيْتٍ فِي الجَنَّةِ مِنْ قَصَبٍ، لَا صَخَبَ فِيهِ وَلَا نَصَبَ. [٧٤٩٧ - مسلم: ٢٤٣٢ - فتح: ٧/ ١٣٣]\n\n٣٨٢١ - وَقَالَ إِسْمَاعِيلُ بْنُ خَلِيلٍ: أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتِ: اسْتَأْذَنَتْ هَالَةُ بِنْتُ خُوَيْلِدٍ أُخْتُ خَدِيجَةَ على رَسُولِ اللهِ - ﷺ -، فَعَرَفَ اسْتِئْذَانَ خَدِيجَةَ، فَارْتَاعَ لِذَلِكَ، فَقَالَ: «اللَّهُمَّ هَالَةَ». قَالَتْ: فَغِرْتُ فَقُلْتُ: مَا تَذْكُرُ مِنْ عَجُوزٍ مِنْ عَجَائِزِ قُرَيْشٍ، حَمْرَاءِ الشِّدْقَيْنِ، هَلَكَتْ فِي الدَّهْرِ، قَدْ، أَبْدَلَكَ الله خَيْرًا مِنْهَا! [مسلم: ٢٤٣٧ - فتح: ٧/ ١٣٤]\nذكر فيه حديث عَلِيُّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَخَيْرُ نِسَائِهَا خَدِيجَةُ\".\nوشيخ البخاري فيه محمد هو ابن سلام.\nوحديث: مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ -هَلَكَتْ قَبْلَ أَنْ يَتَزَوَّجَنِي- لِمَا كُنْتُ أَسْمَعُهُ يَذْكُرُهَا، وَأَمَرَهُ اللهُ أَنْ يُبَشّرَهَا بِبَيْتٍ مِنْ قَصَبٍ، وَإِنْ كَانَ لَيَذْبَحُ الشَّاةَ فَيُهْدِي فِي خَلَائِلِهَا مِنْهَا مَا يَسَعُهُنَّ.\nوفي لفظ: من كثرة ذكر رسول الله - ﷺ - إياها، وتزوجني بعدها بثلاث سنين وأمره ربه -أو جبريل- أن يبشرها ببيت في الجنة من قصب.\nوفي لفظ: قلت له: كأنه لم يكن في الدنيا امرأة إلا خديجة، فيقول: \"إنها كانت وكانت، وكان لي منها ولد\".","vol":"20","page":428},{"text":"وشيخه في هذا عمر بن محمد بن الحسن بن الزبير الأسدي الكوفي المعروف بابن التل من أولاده، قال النسائي: صدوق، مات في شوال سنة خمسين ومائتين.\nوحديث إِسْمَاعِيلَ قَالَ: قُلْتُ لِعَبْدِ اللهِ بْنِ أَبِي أَوْفَى - ﵄ -: بَشَّرَ النَّبِيُّ - ﷺ - خَدِيجَةَ؟ قَالَ: نَعَمْ، بِبَيْتٍ مِنْ قَصَبٍ، لَا صَخَبَ فِيهِ وَلَا نَصَبَ.\nوحديث أَبِي هُرَيْرَةَ - ﷺ - قَالَ: أَتَى جِبْرِيلُ رسول الله - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، هذِه خَدِيجَةُ قَدْ أَتَت مَعَهَا إِنَاءٌ فِيهِ إِدَامٌ أَوْ طَعَامٌ أَوْ شَرَابٌ، فَإِذَا هِيَ أَتَتْكَ فَاقْرَأْ ﵍ مِنْ رَبِّهَا وَمِنِّي، وَبَشِّرْهَا بِبَيْتٍ فِي الجَنَّةِ مِنْ قَصَبٍ، لَا صَخَبَ فِيهِ وَلَا نَصَبَ.\nوَقَالَ إِسْمَاعِيلُ بْنُ خَلِيلٍ: أَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: اسْتَأذَنَتْ هَالَةُ بِنْتُ خُوَيْلِدٍ أُخْتُ خدِيجَةَ - ﵂ - عَلَى رَسُولِ اللهِ - ﷺ -، فَعَرَفَ اسْتِئْذَانَ خَدِيجَةَ، فَارْتَاعَ لِذَلِكَ، فَقَالَ: \"اللَّهُمَّ هَالَة\". قَالَتْ: فَغِرْتُ، فَقُلْتُ: مَا تَذْكُرُ مِنْ عَجُوزٍ مِنْ عَجَائِزِ قُرَيْشٍ، حَمْرَاءِ الشِّدْقَيْنِ، هَلَكَتْ فِي الدَّهْرِ، قَدْ أَبْدَلَكَ اللهُ خَيْرًا مِنْهَا!\nالشرح:\nخديجة بنت خويلد أم المؤمنين، أول من أسلم، وأول زوجاته، وأم سائر ولده خلا إبراهيم فمن مارية، وماتت في رمضان سنة عشر.\nوقوله: (\"خير نسائها خديجة\") يعني: خير نساء زمانها، وماتت خديجة وعائشة بنت ثلاث سنين، وقيل: أربع، فيحتمل أن يكون دخلت فيمن خيرت عليه خديجة، ويحتمل أن يريد البوالغ ذكرها ابن التين.","vol":"20","page":429},{"text":"و(القصب) هنا اللؤلؤ المجوف الواسع كالقصر المنيف، وقد جاء في رواية عبد الله بن وهب قال أبو هريرة: قلت: يا رسول الله ك - ﷺ -، وما بيت من قصب؟ قال: \"من لؤلؤة مجوفة\". رواه السمرقندي مجوفة، والخطابي مجوبة (^١)، أي: قطع داخلها الثقب، فتفرغ وخلا من قولهم: جبت الشيء إذا قطعته، وروى أبو القاسم بن مطير من حديث صفوان بن عمرو، عن مهاجر بن ميمون، عن فاطمة بنت رسول الله - ﷺ - أنها قالت: يا رسول الله، أين أمي خديجة؟ قال: \"في بيت من قصب لا لغو فيه ولا نصب، بين مريم وآسية امرأة فرعون\". [قالت: يا رسول الله، أمن هذا القصب؟ قال: \"لا بل من القصب المنظوم بالدر واللؤلؤ والياقوت\"] (^٢) ثم قال: لا يروى عن فاطمة إلا بهذا الإسناد تفرد به صفوان (^٣).\nوفي رواية: بشرها بقصر من درة مجوفة.\nفإن قلت: كيف بشرها ببيت وأدنى أهل الجنة منزلة من يعطى مسيرة ألف عام في الجنة كما في حديث ابن عمر عند الترمذي (^٤)، وكيف لم ينعت البيت بشيء من أوصاف النعيم أكثر من نفي الصخب، وهو رفع الصوت.\nقلت: قال أبو بكر الإسكاف في \"فوائده\": بشرت ببيت زائد على ما أعد الله لها مما هو ثواب لأعمالها، ولذلك قال: \"لَا صَخَبَ فِيهِ\n_________\n(^١) \"غريب الحديث\" ١/ ٤٩٦.\n(^٢) ما بين المعقوفتين عبارته مضطربة في الأصل، نصها: قال رسول الله - ﷺ -: أمن هذا القصر المنظوم بالدر واللؤلؤ والياقوت. اهـ.\n(^٣) \"المعجم \"الأوسط\" ١/ ١٣٩ - ١٤٠ (٤٤٠).\n(^٤) الترمذي (٢٥٥٣).","vol":"20","page":430},{"text":"وَلَا نَصَبَ\" أي: لم ينصب فيه، ولم يصخب أي إنما أعطيته زيادة على جميع العمل الذي نصبت فيه، ولا شاهد لما ذكره.\nوقال الخطابي: يقال: البيت هنا عبارة عن قصر (^١)، وقد سلف كذلك في رواية أسلفناها، وقد يقال لمنزل الرجل بيته، وهو كما قال يغالي في القوم: هم أهل بيت شرف وعز، وفي التنزيل: ﴿غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ﴾ [الذاريات: ٣٦]\nقال السهيلي: وذكر البيت هنا، ولم يقل بقصر لمعنى لائق بصورة الحال، وذلك أنها كانت ربة بيت في الإسلام لم يكن على الأرض بيت إسلام إلا بيتها حين آمنت، وأيضًا فإنها أول من بني بيتا في الإسلام بتزويجها سيد الأنام، ورغبتها فيه، قال: وجزاء الفعل يذكر بلفظ الفعل، وإن كان أشرف منه كما جاء \"من كسا مسلمًا على عري كساه الله من حلل الجنة، ومن سقى مسلما على ظمأ سقاه الله من الرحيق\" (^٢)، ومن هذا الباب: \"من بني لله مسجدا بني الله له مثله في الجنة\" (^٣)، ولم يرد مثله في كونه مسجدا، ولا في صفته، ولكنه قابل البنيان بالبنيان أي: كما بني يُبنى له كما قابل الكسوة بالكسوة، والسقيا بالسقيا فها هنا وقعت المماثلة لا في ذات الشيء المكسو، وإذا ثبت هذا فمن هنا اقتضت الفصاحة أن يعبر لها عما بشرت به بلفظ البيت، وإن كان فيه ما لا عين رأت، ومن يسميه الجزاء على الفعل بالفعل في عكس ما ذكرناه قوله تعالى ﴿نَسُوا اللهَ فَنَسِيَهُمْ﴾ ﴿وَمَكَرُوا وَمَكَرَ الله﴾\n_________\n(^١) \"أعلام الحديث\" ٢/ ٩١١.\n(^٢) رواه أبو داود (١٦٨٢)، والترمذي (٢٤٤٩)، من حديث أبي سعيد الخدري.\n(^٣) سلف برقم (٤٥٠) كتاب الصلاة، باب من بني مسجدا، من حديث عثمان بن عفان، ورواه مسلم (٥٣٣) كتاب المساجد، باب فضل بناء المساجد.","vol":"20","page":431},{"text":"فأما قوله: \"لَا صَخَبَ فِيهِ وَلَا نَصَبَ\". فإنه أيضًا من باب ما كنا بسبيله دعاها إلى الإيمان فأجابته عفوا لم تحوجه إلا أن يصخب كما يصخب البعل إذا تعصت عليه حليلته ولا أن ينصب، بل أزالت عنه كل نصب، وآنسته من كل وحشة وهونت عليه كل مكروه، وأزاحت بمالها كل كدر ونصب فوصف منزلها الذي بشرت به بالصفة المقابلة لفعلها وصورة حالها؛ قال ابن دحية: فهي فيه مع سيد الأمة متفردة به كما تفردت بكفالته قبل النبوة وبعدها فلا يصاحبها في هذا البيت أحد من نسائه، ممن تعذر أن تصف ما في ذلك البيت جزاء لكفالته.\nقال السهيلي: وأما قوله: \"من قصب\"، ولم يقل من لؤلؤ، ولكن في أختصاصه هذا اللفظ من المشاكلة المذكورة، والمقابلة بلفظ الجزاء للفظ العمل؛ لأنها كانت قد أحرزت قصب السبق إلى الإيمان دون غيرها من الرجال والنساء، والعرب تسمي السابق محرزا للقصب، واقتضت البلاغة أي يعبر بالعبارة المشاكلة لعملها في جميع ألفاظ الحديث (^١).\nفصل:\nإقراء جبريل ﵍ من ربها -ﷻ- دال على فضل خديجة على عائشة، وقد أقرأ عائشة - ﵂ - أيضًا الرب -ﷻ- السلام كما رواه الطبراني في \"أكبر معاجمه\" من حديثها (^٢)، وسنده جيد فيما علمت؛ لأنه - ﵇ - أقرأها سلام جبريل كذا استنبطه ابن داود وإن كان فيه خلاف عنده، وسئل أيضًا أيما أفضل خديجة أم فاطمة؟\n_________\n(^١) \"الروض الأنف\" ١/ ٢٧٨ - ٢٧٩.\n(^٢) \"المعجم الكبير\" ٢٣/ ٣٤ - ٣٨؛ وفيه: أن النبي - ﷺ - أقرأها السلام من جبريل - ﵇ -.","vol":"20","page":432},{"text":"فقال: الشارع قال: \"فاطمة بضعة مني\" (^١)، ولا أعدل ببضعة منه أحدا، وتوقف ابن التين فقال: الله أعلم أيهما أفضل خديجة أم عائشة.\nفصل:\nوقد سلف تفسير: \"لا صخب فيه ولا نصب\" وقال الداودي: الصخب: العيب، والنصب: المعوج، وقيل: بشرها بقصر من زمردة مجوفة، أو من لؤلؤة مجوفة، وبيت الرجل قصره وداره.\nوقوله: (حَمْرَاءِ الشِّدْقَيْنِ)، يروى بالحاء والراء المهملتين، وبالجيم والزاي (^٢).\nوقوله: (قَدْ أَبْدَلَكَ اللهُ خَيْرًا مِنْهَا)، في سكوته - ﷺ - دلالة على فضل عائشة إلا أن يريد أحسن صورة وأصغر سنا (^٣).\n_________\n(^١) سلف برقم (٣٧١٤) كتاب فضائل أصحاب النبي - ﷺ -، باب مناقب قرابة رسول الله - ﷺ -.\n(^٢) في هامش الأصل: لم أر هذا إلا من كلامه، أعني الضبط الثاني.\n(^٣) في هامش الأصل: جاء في رواية أنه قال بعد كلامها: \"والله ما أبدلني الله خيرا منها .. \" فذكر الحديث.","vol":"20","page":433},{"text":"<span data-type='title' id=toc-2414>٢١ - باب ذِكْرُ جَرِيرِ بْنِ عَبْدِ اللهِ البَجَلِيِّ - ﵁ </span>-\n٣٨٢٢ - حَدَّثَنَا إِسْحَاقُ الوَاسِطِيُّ، حَدَّثَنَا خَالِدٌ، عَنْ بَيَانٍ، عَنْ قَيْسٍ قَالَ: سَمِعْتُهُ يَقُولُ: قَالَ جَرِيرُ بْنُ عَبْدِ اللهِ - ﵁ -: مَا حَجَبَنِي رَسُولُ اللهِ - ﷺ - مُنْذُ أَسْلَمْتُ، وَلَا رَآنِي إِلاَّ ضَحِكَ. [انظر: ٣٠٣٥ - مسلم: ٢٤٧٥ - فتح: ٧/ ١٣١]\n\n٣٨٢٣ - وَعَنْ قَيْسٍ عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ قَالَ: كَانَ فِي الجَاهِلِيَّةِ بَيْتٌ يُقَالَ لَهُ: ذُو الخَلَصَةِ، وَكَانَ يُقَالُ لَهُ: الْكَعْبَةُ اليَمَانِيَةُ، أَوِ الكَعْبَةُ الشَّأْمِيَّةُ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: «هَلْ أَنْتَ مُرِيحِي مِنْ ذِي الخَلَصَةِ؟». قَالَ: فَنَفَرْتُ إِلَيْهِ فِي خَمْسِينَ وَمِائَةِ فَارِسٍ مِنْ أَحْمَسَ. قَالَ: فَكَسَرْنَا، وَقَتَلْنَا مَنْ وَجَدْنَا عِنْدَهُ، فَأَتَيْنَاهُ، فَأَخْبَرْنَاهُ، فَدَعَا لَنَا وَلأَحْمَسَ.\nذكر فيه حديث قَيْسٍ عن جَرِيرِ بْنِ عَبْدِ اللهِ - ﵁ - قال: مَا حَجَبَنِي رَسُولُ\nاللهِ - ﷺ - منْذُ أَسْلَمْتُ، وَلَا رَآنِي إِلَّا ضَحِكَ.\nوعنه: كَانَ فِي الجَاهِلِيَّةِ بَيْتٌ يُقَالُ لَهُ: ذُو الخَلَصَةِ، وَكَانَ يُقَالُ لَهُ: الكَعْبَةُ اليَمَانِيَةُ، والْكَعْبَةُ الشَّأمِيَّةُ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"هَلْ أَنْتَ مُرِيحِي مِنْ ذِي الخَلَصَةِ؟ \". قَالَ: فَنَفَرْتُ إِلَيْهِ فِي مِائَةِ وخَمْسِينَ فَارِسٍ مِنْ أَحْمَسَ. قَالَ: فَكَسَرْنَا، وَقَتَلْنَا مَنْ وَجَدْنَا عِنْدَهُ، فَأَتَيْنَاهُ فَأَخْبَرْنَاهُ، فَدَعَا لَنَا وَلأَحْمَسَ.\nالشرح:\n(جرير) كثيته أبو عمرو جرير بن عبد الله بن جابر، وهو الشليل (^١) بشين معجمة، ابن مالك بن نصر بن ثعلبة بن جشم بن عوف بن خزيمة بن\n_________\n(^١) في هامش الأصل: الشليل: بضم الشين المعجمة رأيته في نسخة صحيحة من \"الاستيعاب\" بالقلم، وقد ذكره الذهبي في \"المشتبه\" في المفتوح، وذلك لأنه ذكر بعده المضموم.","vol":"20","page":434},{"text":"مالك بن سعد بن نذير بن قسر -بفتح القاف- بن عبقر بن أنمار بن إراش -بهمزة مكسورة- بن عمرو بن الغوث بن نبت بن زيد بن كهلان كذا ساقه الكلبي في جماعة، وقال ابن إسحاق ومصعب: أنمار بن نزار بن معد بن عدنان نسبوا إلى أمهم بجيلة، واختلفوا في بجيلة، فمنهم من جعله من اليمن وهو الأكثر، وقيل: من نزار بن معد كما نقلناه عن ابن إسحاق ومصعب، وكان سيدا مطاعا ملتجأ طوالا بديع الجمال، صحيح الإسلام، كبير القدر قال - ﷺ -: \"على وجهه مسحة ملك\" (^١)، وعن عمر - ﵁ - قال: إنه يوسف هذِه الأمة.\nولما دخل على رسول الله - ﷺ - أكرمه وبسط له رداءه وقال: \"إذا أتاكم كريم قوم فأكرموه\" رواه الطبراني في \"الأوسط\" من حديث قيس عنه قال: لما بعث رسول الله - ﷺ - أتيته فقال لي: \"يا جرير ما جاء بك؟ \" قلت: لأسلم (^٢). وسلف في الجهاد، وعنه أيضًا: ما حجبني رسول الله - ﷺ - منذ أسلمت، ولا رآني إلا تبسم .. الحديث.\nأسلم قبل وفاة رسول الله - ﷺ - في رمضان سنة عشر، ووفد عليه قبل موته بأربعين يوما فيما قيل: أرسله إلى ذي الخلصة كما سلف، وقال: يا رسول الله، إني لا أثبت على الخيل فصكه في صدره، وقال: \"اللهم اجعله هاديا مهديا\". وقد سلف في الجهاد ويأتي في المغازي (^٣).\n_________\n(^١) في هامش الأصل: أي أثر ظاهر، ولا يقال ذلك إلا في المدح.\n[والحديث رواه أحمد ٤/ ٣٥٩ - ٣٦٠، والبخاري في \"الأدب المفرد\" (٢٥٠)، وانظر: \"الصحيحة\" (٣١٩١)].\n(^٢) \"الأوسط\" ٦/ ٢٤٠ (٦٢٩٠).\n(^٣) سلف في الجهاد برقم (٣٠٢٠) باب: حرق الدور والنخيل، وسيأتي برقم (٤٣٥٦) باب: غزوة ذي الخلصة.","vol":"20","page":435},{"text":"وعند أبي زرعة (^١) -حفيده- وغيره: سكن الكوفة، ثم قَرْقِيسِياء فمات بها بعد الخمسين.\nوروى الطبراني من حديث موسى بن عبيدة، عن محمد بن إبراهيم عنه قال: بعثني النبي - ﷺ - في أثر العرنيين (^٢)، يعني: سنة ست من الهجرة.\nوروى ابن قانع في \"معجمه\" من حديث شريك، عن أبي إسحاق، عن الشعبي عنه قال: لما مات النجاشي سنة تسع في رجب قال - ﷺ -: \"إن أخاكم النجاشي لك فاستغفروا له\" (^٣)، وفي النسائي أنه - ﷺ - قال في حجة الوداع: \"استنصت الناس\" (^٤)، ولابن سعد في \"طبقاته\" (^٥) كان ذو الخلصة بيتا لخثعم، قال جرير: فنفرت في تسعين ومائة فارس مِنْ أَحْمَسَ، وهو خلاف رواية البخاري السالفة، وفي البخاري: فنازل على خيل أحمس، ورجالها خمس مرات، وبعث جرير أبا أرطأة بشيرا (^٦)، قال السهيلي: وكان من مقبلي الظعن، وكانت نعله طولها ذراع (^٧)، وقال فيه عمر: إن جريرا يخطب إليكم ابنتكم وهو سيد من أهل المشرق، وسيأتي بعثه إلى اليمن.\n_________\n(^١) هو أبو زرعة بن عمرو بن جرير. انظر: \"تهذيب الكمال\" ٣٣/ ٣٢٣ (٧٣٧٠).\n(^٢) \"المعجم الكبير\" ٢/ ٣٥٨ - ٣٥٩ (٢٥٠٩) بلفظ: أن ناسا من عرينة أغاروا على لقاح رسول الله - ﷺ - فأمر النبي - ﷺ - أن تقطع أيديهم وأرجلهم … وقال الهيثمي في \"المجمع\" ٦/ ٢٩٤: وفيه موسى بن عبيدة الربذي، وهو ضعيف.\n(^٣) \"معجم الصحابة\" لابن قانع ١/ ١٤٨.\n(^٤) النسائي ٧/ ١٢٨.\n(^٥) \"طبقات ابن سعد\" ١/ ٣٤٧ - ٣٤٨.\n(^٦) سيأتي برقم (٤٣٥٧) كتاب: المغازي، باب: غزوة ذي الخلصة.\n(^٧) \"الروض الأنف\" ١/ ٩٧.","vol":"20","page":436},{"text":"فصل:\n(ذو الخلصة) بيت لخثعم كما سلف، والخلصة في اللغة: نبت طيب يتعلق بالشجر له حب كعنب الثعلب، وجمع الخلصة خلص، ذكره أبو حنيفة، وزعم المبرد أن أبا عبيدة قال: موضعه اليوم مسجد جامع لبلدة يقال لها: العبلات من أرض خثعم، وكان بعث جرير إليه قبل موت النبي - ﷺ - بشهرين، أو نحوهما.\nوادعى السهيلي أنه ليس في البخاري.\nو(الكعبة الشامية) وإنما عند مسلم وليس كذلك في بابه في البخاري كما سلف، ثم قال: وهذا مشكل ومعناه كان يقال له: الكعبة اليمانية، والكعبة الشامية بالبيت الحرام، قال: وزيادة (له) في الحديث سهو، وبإسقاطه يصح المعنى كما قاله بعض النحويين، وليس عندي بسهو، وإنما معناه كان يقال له: أي يقال من أجله الكعبة الشامية للكعبة، وهو يريد الكعبة اليمانية، و(له) يعني لأجله لا ينكر في العربية. وهو بضم الخاء المعجمة واللام، وعند ابن إسحاق بفتحهما في قول ابن هشام (^١)، وهو صنم سيعبد في آخر الزمان؛ ثبت في الحديث: \"لا تقوم الساعة حتى تصطفق أليات نساء دوس وخثعم حول ذي الخلصة\" (^٢).\n_________\n(^١) هكذا في الأصل، وفي \"الروض\": بضم الخاء واللام في قول ابن إسحاق، وبفتحهما في قول ابن هشام، وانظر: \"سيرة ابن هشام\" ١/ ٩١.\n(^٢) \"الروض الأنف\" ١/ ١٠٩. والحديث سيأتي برقم (٧١١٦) كتاب الفتن، باب تغير الزمان حتى تعبد الأوثان، من حديث أبي هريرة، ورواه مسلم (٢٩٠٦) كتاب: الفتن، باب: لا تقوم الساعة حتى تعبد دوس ذا الخلصة.","vol":"20","page":437},{"text":"<span data-type='title' id=toc-2415>٢٢ - باب ذِكْرُ حُذَيْفَةَ بْنِ اليَمَانِ العَبْسِيِّ - ﵁ </span>-\n٣٨٢٤ - حَدَّثَنِي إِسْمَاعِيلُ بْنُ خَلِيلٍ، أَخْبَرَنَا سَلَمَةُ بْنُ رَجَاءٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: لَمَّا كَانَ يَوْمُ أُحُدٍ هُزِمَ المُشْرِكُونَ هَزِيمَةً بَيِّنَةً، فَصَاحَ إِبْلِيسُ: أَيْ عِبَادَ اللهِ، أُخْرَاكُمْ، فَرَجَعَتْ أُولَاهُمْ عَلَى أُخْرَاهُمْ، فَاجْتَلَدَتْ أُخْرَاهُمْ، فَنَظَرَ حُذَيْفَةُ، فَإِذَا هُوَ بِأَبِيهِ فَنَادَى: أَيْ عِبَادَ اللهِ، أَبِي أَبِي. فَقَالَتْ: فَوَاللهِ مَا احْتَجَزُوا حَتَّى قَتَلُوهُ، فَقَالَ حُذَيْفَةُ: غَفَرَ الله لَكُمْ. قَالَ أَبِي: فَوَاللهِ مَا زَالَتْ فِي حُذَيْفَةَ مِنْهَا بَقِيَّةُ خَيْرٍ حَتَّى لَقِيَ اللهَ -﷿-. [انظر: ٣٢٩٠ - فتح: ٧/ ١٣٢]\nذكر فيه حديث عائشة - ﵂ - في قتل والده يوم أحد، وقد ترجم أيضًا لحذيفة فيما مضى مع عمار، وأنه صاحب السر الذي لا يعلمه غيره.\nومعنى: (ما احتجزوا حتى قتلوه) أي: ما افتزعوا.","vol":"20","page":438},{"text":"<span data-type='title' id=toc-2416>٢٣ - باب ذِكْرُ هِنْدٍ بِنْتِ عُتْبَةَ بْنِ رَبِيعَةَ - ﵂ </span>-\n٣٨٢٥ - وَقَالَ عَبْدَانُ: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي عُرْوَةُ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: جَاءَتْ هِنْدٌ بِنْتُ عُتْبَةَ قَالَتْ: يَا رَسُولَ اللهِ، مَا كَانَ على ظَهْرِ الأَرْضِ مِنْ أَهْلِ خِبَاءٍ أَحَبُّ إِلَيَّ أَنْ يَذِلُّوا مِنْ أَهْلِ خِبَائِكَ، ثُمَّ مَا أَصْبَحَ اليَوْمَ عَلَى ظَهْرِ الأَرْضِ أَهْلُ خِبَاءٍ أَحَبَّ إِلَيَّ أَنْ يَعِزُّوا مِنْ أَهْلِ خِبَائِكَ. قَالَتْ: وَأَيْضًا وَالَّذِي نَفْسِي بِيَدِهِ، قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ مِسِّيكٌ، فَهَلْ عَلَيَّ حَرَجٌ أَنْ أُطْعِمَ مِنَ الذِي لَهُ عِيَالَنَا؟ قَالَ: «لَا أُرَاهُ إِلاَّ بِالْمَعْرُوفِ». [انظر: ٢٢١١ - مسلم: ١٧١٤ - فتح: ٧/ ١٤١]\nهي من مسلمة الفتح.\nوقال عبدان: أنا عَبْدُ اللهِ، أَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي عُرْوَةُ، عن عَائِشَةَ - ﵂ - قَالَتْ: جَاءَتْ هِنْدٌ بِنْتُ عُتْبَةَ فقَالَتْ: يَا رَسُولَ اللهِ، مَا كَانَ عَلَى ظَهْرِ الأَرْضِ مِنْ أَهْلِ خِبَاءٍ، وفي آخره \"إِلَّا بِالْمَعْرُوفِ\".\nكذا ذكره معلقا عن شيخه، والبيهقي أخرجه من حديث أبي الموجه أنا عبدان فذكره، ثم قال: رواه البخاري عن عبدان ولم يبين كيفية روايته (^١).\nوالبخاري رواه في موضع آخر عن يحيى بن بكير، ثنا الليث، ثنا يونس به (^٢)، وعن أبي اليمان أخبرني شعيب عن الزهري به (^٣).\n_________\n(^١) \"السنن الكبرى\" ١٠/ ٢٧٠.\n(^٢) سيأتي برقم (٦٦٤١) كتاب: الأيمان والنذور، باب: كيف كانت يمين النبي - ﷺ -.\n(^٣) سلف برقم (٢٤٦٠) كتاب: المظالم، باب: قصاص المظلوم ..","vol":"20","page":439},{"text":"وفيه: تسمية الخباء دارا، وقد نفت ما كانت عليه من البغض؛ ليعلم صدقها في الحب.\nوقوله عند قولها: (أَحَبَّ إِلَيَّ أَنْ يَعِزُّوا مِنْ أَهْلِ خِبَائِكَ). (قال (^١): \"وَأَيْضًا وَالَّذِي نَفْسِي بِيَده\") قاله تصديقا لها.\nوقولها: (مِسِّيكٌ) بكسر الميم وتشديد السين المكسورة وهو البخيل.\nوفيه: الحكم والفتوى على الغائب، وأن من حكم بشيء يأخذ به من غير علم الظالم مثل قوله تعالى: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ [الشورى: ٤٠] وقوله: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ [النحل: ١٢٦]\n_________\n(^١) هكذا في نسخة أبي ذر الهروي، انظر: \"اليونينية\" ٥/ ٤٠.","vol":"20","page":440},{"text":"<span data-type='title' id=toc-2417>٢٤ - باب حَدِيثُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ</span>\n٣٨٢٦ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى، حَدَّثَنَا سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - لَقِيَ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ بِأَسْفَلِ بَلْدَحَ، قَبْلَ أَنْ يَنْزِلَ على النَّبِيِّ - ﷺ - الوَحْيُ، فَقُدِّمَتْ إِلَى النَّبِيِّ - ﷺ - سُفْرَةٌ، فَأَبَى أَنْ يَأْكُلَ مِنْهَا ثُمَّ قَالَ زَيْدٌ: إِنِّي لَسْتُ آكُلُ مِمَّا تَذْبَحُونَ عَلَى أَنْصَابِكُمْ، وَلَا آكُلُ إِلاَّ مَا ذُكِرَ اسْمُ اللهِ عَلَيْهِ. وَأَنَّ زَيْدَ بْنَ عَمْرٍو كَانَ يَعِيبُ عَلَى قُرَيْشٍ ذَبَائِحَهُمْ، وَيَقُولُ: الشَّاةُ خَلَقَهَا الله، وَأَنْزَلَ لَهَا مِنَ السَّمَاءِ المَاءَ، وَأَنْبَتَ لَهَا مِنَ الأَرْضِ، ثُمَّ تَذْبَحُونَهَا عَلَى غَيْرِ اسْمِ اللهِ! إِنْكَارًا لِذَلِكَ وَإِعْظَامًا لَهُ. [٥٤٩٩ - فتح: ٧/ ١٤٢]\n\n٣٨٢٧ - قَالَ مُوسَى: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، وَلَا أَعْلَمُهُ إِلاَّ تُحُدِّثَ بِهِ عَنِ ابْنِ عُمَرَ أَنَّ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ خَرَجَ إِلَى الشَّأْمِ، يَسْأَلُ عَنِ الدِّينِ وَيَتْبَعُهُ، فَلَقِيَ عَالِمًا مِنَ اليَهُودِ، فَسَأَلَهُ عَنْ دِينِهِمْ، فَقَالَ: إِنِّي لَعَلِّي أَنْ أَدِينَ دِينَكُمْ، فَأَخْبِرْنِي. فَقَالَ: لَا تَكُونُ عَلَى دِينِنَا حَتَّى تَأْخُذَ بِنَصِيبِكَ مِنْ غَضَبِ اللهِ. قَالَ زَيْدٌ: مَا أَفِرُّ إِلاَّ مِنْ غَضَبِ اللهِ، وَلَا أَحْمِلُ مِنْ غَضَبِ اللهِ شَيْئًا أَبَدًا، وَأَنَّى أَسْتَطِيعُهُ؟ فَهَلْ تَدُلُّنِي عَلَى غَيْرِهِ؟ قَالَ: مَا أَعْلَمُهُ إِلاَّ أَنْ يَكُونَ حَنِيفًا. قَالَ: زَيْدٌ: وَمَا الحَنِيفُ؟ قَالَ: دِينُ إِبْرَاهِيمَ، لَمْ يَكُنْ يَهُودِيًّا وَلَا نَصْرَانِيًّا، وَلَا يَعْبُدُ إِلاَّ اللهَ. فَخَرَجَ زَيْدٌ فَلَقِىَ عَالِمًا مِنَ النَّصَارَى، فَذَكَرَ مِثْلَهُ، فَقَالَ: لَنْ تَكُونَ عَلَى دِينِنَا حَتَّى تَأْخُذَ بِنَصِيبِكَ مِنْ لَعْنَةِ اللهِ. قَالَ: مَا أَفِرُّ إِلاَّ مِنْ لَعْنَةِ اللهِ، وَلَا أَحْمِلُ مِنْ لَعْنَةِ اللهِ وَلَا مِنْ غَضَبِهِ شَيْئًا أَبَدًا، وَأَنَّى أَسْتَطِيعُ؟ فَهَلْ تَدُلُّنِي عَلَى غَيْرِهِ؟ قَالَ: مَا أَعْلَمُهُ إِلاَّ أَنْ يَكُونَ حَنِيفًا. قَالَ: وَمَا الحَنِيفُ؟ قَالَ: دِينُ إِبْرَاهِيمَ لَمْ يَكُنْ يَهُودِيًّا وَلَا نَصْرَانِيًّا، وَلَا يَعْبُدُ إِلاَّ اللهَ. فَلَمَّا رَأَى زَيْدٌ قَوْلَهُمْ فِي إِبْرَاهِيمَ - ﵇ - خَرَجَ، فَلَمَّا بَرَزَ رَفَعَ يَدَيْهِ فَقَالَ: اللَّهُمَّ إِنِّي أَشْهَدُ أَنِّي عَلَى دِينِ إِبْرَاهِيمَ. [٧/ ١٤٢]\n\n٣٨٢٨ - وَقَالَ اللَّيْثُ: كَتَبَ إِلَيَّ هِشَامٌ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ - ﵄ - قَالَتْ: رَأَيْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ قَائِمًا مُسْنِدًا ظَهْرَهُ إِلَى الكَعْبَةِ، يَقُولُ:","vol":"20","page":441},{"text":"يَا مَعَاشِرَ قُرَيْشٍ، وَاللهِ مَا مِنْكُمْ على دِينِ إِبْرَاهِيمَ غَيْرِي، وَكَانَ يُحْيِى المَوْءُودَةَ، يَقُولُ لِلرَّجُلِ إِذَا أَرَادَ أَنْ يَقْتُلَ ابْنَتَهُ: لَا تَقْتُلْهَا، أَنَا أَكْفِيكَهَا مَئُونَتَهَا. فَيَأْخُذُهَا، فَإِذَا تَرَعْرَعَتْ قَالَ لأَبِيهَا: إِنْ شِئْتَ دَفَعْتُهَا إِلَيْكَ، وَإِنْ شِئْتَ كَفَيْتُكَ مَئُونَتَهَا. [فتح: ٧/ ١٤٣]\nهو ابن نفيل بن عبد العزى بن رياح العدوي، والد أحد العشرة سعيد بن زيد قال النبي - ﷺ -: \"يبعث أمة وحده\" (^١)، مات قبل المبعث، قال سعيد بن المسيب: توفي وقريش تبني الكعبة قبل نزول الوحي على رسول الله - ﷺ - بخمس سنين.\nوعن زكريا السعدي أنه لما مات دفن بأصل حراء.\nولابن إسحاق أنه لما توسط بلاد لخم عدوا عليه (^٢).\nوعند الزبير قال هشام: بلغنا أن زيدًا كان بالشام فلما بلغه خروج رسول الله - ﷺ - أقبل يريده فقتله أهل ميفعة.\nقال البكري: وهي قرية من أرض البلقاء بالشام (^٣)، وهو مذكور في كتب الصحابة (^٤).\nوإيراد البخاري يميل إليه.\nثم ساق البخاري من حديث مُوسَى، ثَنَا سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - لَقِيَ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ بِأَسْفَلِ بَلْدَحَ قَبْلَ أَنْ يَنْزِلَ عَلَى رسول الله - ﷺ - الوَحْيُ، فَقُدِّمَتْ\n_________\n(^١) رواه ابن سعد في \"الطبقات\" ٣/ ٣٨١، والحاكم ٣/ ٢١٦ - ٢١٧، وقال: صحيح على شرط مسلم.\n(^٢) \"سيرة ابن إسحاق\" ص ١٩٩.\n(^٣) \"معجم ما استعجم\" ٤/ ١٢٨٥.\n(^٤) انطر: \"معجم الصحابة\" للبغوي ٢/ ٤٤١، \"الاستيعاب\" ٢/ ١٧٩، \"الإصابة\" ١/ ٥٦٩.","vol":"20","page":442},{"text":"إِلَى النَّبِيِّ - ﷺ - سُفْرَةٌ، فَأَبَى أَنْ يَأُكُلَ مِنْهَا ثُمَّ قَالَ زَيْدٌ: إِنّي لَسْتُ آكُلُ مِمَّا تَذْبَحُونَ عَلَى أَنْصَابِكُمْ .. الحديث.\nقَالَ مُوسَى: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، وَلَا أراه إلا يحدث عَنِ ابن عُمَرَ - ﵄ -، أَنَّ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ خَرَجَ إِلَى الشَّامِ، يسأل عَنِ الدِّينِ ويتبعه، فاجتمع بعَالِمٍ مِنَ اليَهُودِ، وعَالِمٍ مِنَ النَّصَارى، فدلوه عَلَى دِينِ إِبْرَاهِيمَ، فَقَالَ: اللَّهُمَّ إِنِّي أَشْهَدُ أَنِّي عَلَى دِينِ إِبْرَاهِيمَ.\nوَقَالَ اللَّيْثُ: كَتَبَ إِلَيَّ هِشَام، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ: رَأَيْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ قَائِمًا مُسْنِدًا ظَهْرَهُ إِلَى الكَعْبَةِ، يَقُولُ: يَا مَعَاشِرَ قُرَيْشٍ، والله مَا مِنْكُمْ عَلَى دِينِ إِبْرَاهِيمَ غَيْرِي، وَكَانَ يُحْيِي المَوْءُودَةَ .. الحديث.\nوتعليق الليث أسنده ابن سعد عن أبي أسامة حماد بن أسامة، ثنا هشام فذكره (^١)، وابن إسحاق أخرجه عن هشام فقال: ثنا هشام فذكره (^٢)، ويجوز أن يكون من رواية عبد الله بن صالح عنه كغالب عادته. وأخرجه البخاري في الصيد من حديث موسى بن عقبة، عن سالم، عن أبيه أنه سمع النبي - ﷺ - يحدث أنه لقي زيد بن عمرو بن نفيل بأسفل بلدح، وذلك قبل نزول الوحي .. الحديث (^٣).\nإذا تقرر ذلك فالكلام عليه من وجوه:\nأحدها:\n(بلدح) بباء موحدة ثم لام ثم قال مهملة ثم حاء مهملة أيضا: واد\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٣٨٠.\n(^٢) \"سيرة ابن إسحاق\" ص ٩٦.\n(^٣) سيأتي برقم (٥٤٩٩) باب: ما ذبح على النصب والأصنام.","vol":"20","page":443},{"text":"قبل مكة من جهة الغرب، قاله عياض (^١)، وقال البكري: موضع في ديار بني فزارة، وهو واد في طريق التنعيم إلى مكة، وفيه ورد المثل: لكن على بلدح قوم عجفى. قاله مهيس بن صهيب الفزاري، وقال ابن دريد: ابن خلدة (^٢).\nثانيها:\nالسفرة التي قدمتها قريش لرسول الله - ﷺ - فأبى أن يأكل منها، وقدمها رسول الله - ﷺ - لزيد فأبى، ذكره ابن بطال (^٣).\nو(الأنصاب) جمع نصب بضم الصاد وسكونها، وهي حجارة كانت حول الكعبة يذبحون لها. قال الطبري: لم تكن أصنامًا؛ لأن الأصنام كانت تماثيل وصورًا مصورة، والنصب كانت حجارة مجموعة (^٤).\nوقال ابن التين: قوله: (فَأَبَى أَنْ يَأْكُلَ). يريد: أن زيدًا هو الذي أبى، وإباؤه خوفا مما ذكر، وسبب ما أسلفناه أنه يبعث أمة وحده، أنه كان منفردا بدين لا يشركه فيه أحد. قال الخطابي: وكان - ﷺ - لا يأكل من ذبائحهم لأصنامهم، فأما ذبحهم لمأكلهم فلم نجد في ذلك شيء من الأخبار أنه كان يتنزه منها، ولا أنه كان لا يرى الذكاة واقعة لفعلهم قبل نزول الوحي بتحريم ذبائح الشرك، فقد كان بين ظهرانيهم، ولم يذكر أنه كان لا يتميز عليهم إلا في أكل الميتة، وكانت قريش وقبائل العرب يتنزهون عن أكل الميتات (^٥).\n_________\n(^١) \"مشارق الأنوار\" ١/ ١١٦.\n(^٢) \"معجم ما استعجم\" ١/ ٢٧٣.\n(^٣) \"شرح ابن بطال\" ٥/ ٤٠٨.\n(^٤) \"تفسير الطبري\" ٤/ ٤١٤.\n(^٥) \"أعلام الحديث\" ٣/ ١٦٥٨.","vol":"20","page":444},{"text":"قال الداودي: كان - ﷺ - قبل أن يوحى إليه لا يدري ما في ذبائحهم، لا يعلم إلا ما علم، وكان زيد علم ذلك فكان يعيب على قريش، والأرض لا تخلو من قائم لله.\nوقال السهيلي: إن قلت: كيف وفق الله زيدًا إلا ترك أكل ذلك وسيدنا أولى بالفضيلة في الجاهلية لما بينت من عصمته.\nقلت: عنه جوابان:\nأحدهما: أنه ليس في الحديث أنه - ﷺ - أكل منها، وإنما فيه أن زيدا لما قدمت له أبى أن يأكل.\nثانيها: أن زيدًا إنما فعل ذلك برأي رآه لا بشرع متقدم، وإنما تقدم شرع إبراهيم بتحريم الميتة لا تحريم ما ذبح لغير الله، وإنما نزل بتحريم ذلك الإسلام، وبعض الأصوليين يقول: الأشياء قبل ورود الشرع على الإباحة، وإن قلنا بالوقف، وهو الأصح، فالذبائح لها أصل في كامل الشرع المتقدم كالشاة والبعير ونحو ذلك مما أحله الله في دين من كان قبلنا، ولم يقدح في التحليل المتقدم ما ابتدعوه حتى جاء الإسلام، وأنزل الله: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ﴾ [الأنعام: ١٢١] ألا ترى كيف بقيت ذبائح أهل الكتاب عندنا على أصل التحليل بالشرع المتقدم، ولم يقدح في التحليل ما أحدثوه من الكفر وعبادة الصلبان، فكذلك ما كان ذبحه أهل الأوثان محللا بالشرع المتقدم حتى خصه القرآن بالتحريم (^١).\nثالثها:\nالموءودة التي كان زيد يمنع من وأدها، وفي مفعوله من وأده إذا\n_________\n(^١) \"الروض الأنف\" ١/ ٢٥٦ - ٢٥٧.","vol":"20","page":445},{"text":"أثقله وزعم أهل العرب أنهم كانوا يفعلون ذلك؛ غيرة على البنات، وهو الخوف خشية إملاق، وذكر النقاش في \"تفسيره\": أنهم كانوا يئدون من البنات من كان منهن زرقاء أو برشاء أو شيماء أو كشحاء؟ تشاؤمًا منهم بهذِه الصفات.\nرابعها:\nأنكر الداودي قوله عن عالم اليهود: (مَا أَعْلَمُهُ إِلَّا أَنْ يَكُونَ حَنِيفًا)، وقال: لا أراه بمحفوظ، وإنما قال ذلك النصراني وحده، كذا ادعى.\nوالحنيف: المسلم، وأصله المائل إلى الإسلام.\nقوله: (فَإِذَا تَرَعْرَعَتْ) أي: صلحت للأزواج.\nفائدة تتعلق يزيد بن عمرو بن نفيل:\nروى الطبري من حديث فضيل، عن هشام بن سعيد بن زيد، عن أبيه، عن جده، وقال الزبير: ثنا عمر، عن الضحاك بن عثمان، عن عبد الرحمن بن أبي الزناد، عن هشام بن عروة، عن أبيه، عن سعيد بن زيد قال: سألت رسول الله - ﷺ - عن زيد فقال: \"غفر الله له ورحمه فإنه مات على دين إبراهيم\".\nوروى ابن سعد في \"طبقاته\":\nعن عامر بن ربيعة، قال: قال زيد بن عمرو: يا عامر، إني قد خالفت قومي واتبعت ملة إبراهيم وإسماعيل، وما كان يعبدانه، وكانوا يصلون إلى هذِه القبلة، وأنا أنتظر نبيًّا من ولد إسماعيل يبعث ولا أراني أدركه، وأنا أؤمن به وأصدقه، وأشهد أنه نبي وإن طالت بك مدة قرابته، فأقرئه مني السلام.","vol":"20","page":446},{"text":"(زاد الطبراني) (^١): وسأخبرك ما نعته حتى لا يخفى عليك، هو رجل ليس بالطويل ولا بالقصير ولا بكثير الشعر ولا بقليله، وليس بفارق عليه، وخاتم النبوة بين كتفيه واسمه أحمد، وهذا البلد مولده ومبعثه، ثم يخرجه قومه منها، ويكرهون ما جاء به حتى يهاجر إلى يثرب فيظهر أمره، وإياك أن تخدع عنه، فإني طفت البلاد كلها أطلب دين إبراهيم فكل من أسال من اليهود والنصارى والمجوس يقولون: هذا الدين وراءك وينعته مثل نعتي لك، ويقولون: لم يبق نبي غيره. قال عامر: فلما أسلمت أخبرت رسول الله - ﷺ - بقوله وأقرأته منه السلام فرد - ﵇ - وترحم عليه، قال: \"قد رأيته في الجنة يسحب ذيولا\" (^٢).\n_________\n(^١) هكذا في الأصل، والفقرة التالية بتمامها عند ابن سعد في \"الطبقات\".\n(^٢) \"الطبقات الكبرى\" ١/ ١٦١، ١٦٢ من طريق الواقدي، عن علي بن عيسى الحكمي، عن أبيه، عن عامر، به، ومن طريق ابن سعد رواه الطبري في \"التاريخ\" ١/ ٥٢٩.","vol":"20","page":447},{"text":"<span data-type='title' id=toc-2418>٢٥ - باب بُنْيَانُ الكَعْبَةِ</span>\n٣٨٢٩ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَخْبَرَنِي ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: لَمَّا بُنِيَتِ الكَعْبَةُ ذَهَبَ النَّبِيُّ - ﷺ - وَعَبَّاسٌ يَنْقُلَانِ الحِجَارَةَ، فَقَالَ عَبَّاسٌ لِلنَّبِيِّ - ﷺ -: اجْعَلْ إِزَارَكَ عَلَى رَقَبَتِكَ يَقِيكَ مِنَ الحِجَارَةِ، فَخَرَّ إِلَى الأَرْضِ، وَطَمَحَتْ عَيْنَاهُ إِلَى السَّمَاءِ، ثُمَّ أَفَاقَ فَقَالَ: «إِزَارِي إِزَارِي». فَشَدَّ عَلَيْهِ إِزَارَهُ. [انظر: ٣٦٤ - مسلم: ٣٤٠ - فتح: ٧/ ١٤٥]\n\n٣٨٣٠ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ وَعُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ قَالَا: لَمْ يَكُنْ عَلَى عَهْدِ النَّبِيِّ - ﷺ - حَوْلَ البَيْتِ حَائِطٌ، كَانُوا يُصَلُّونَ حَوْلَ البَيْتِ، حَتَّى كَانَ عُمَرُ، فَبَنَى حَوْلَهُ حَائِطًا. قَالَ عُبَيْدُ اللهِ: جَدْرُهُ قَصِيرٌ، فَبَنَاهُ ابْنُ الزُّبَيْرِ. [فتح: ٧/ ١٤٦]\nذكر فيه حديث جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ -: لَمَّا بُنِيَتِ الكَعْبَةُ ذَهَبَ النَّبِيُّ - ﷺ - وَعَبَّاسٌ يَنْقُلَانِ الحِجَارَةَ .. الحديث، وقد سلف في باب التعري في الصلاة وغيرها.\nوبنيان الكعبة كان عام خمس وعشرين من الفيل، قبل تنبؤ رسول الله - ﷺ - بخمسة عشر عاما؛ لأنه ولد في ربيع الأول من عام الفيل.\nومعنى (طمحت عيناه): ارتفعتا، وفي هذا العام تزوج خديجة، ولما بنوا الكعبة اختلفوا فيمن يضع الحجر الأسود مكانه، فحكموا أول طالع عليهم، فطلع عليهم رسول الله - ﷺ - فأمر أن يجعل في ثوب، وتأخذ كل قبيلة من قريش بناحية من الثوب، ثم أخذ الحجر فوضعه بيده (^١).\n_________\n(^١) رواه أحمد ٣/ ٤٢٥، من طريق هلال بن خباب، عن مجاهد، عن مولاه، وقال الهيثمي في \"المجمع\" ٣/ ٢٩٢: فيه هلال بن خباب، وهو ثقة، وفيه كلام، وبقية رجاله رجال الصحيح. وانظر: \"مصنف عبد الرزاق\" ٥/ ٩٨ - ١٠٠.","vol":"20","page":448},{"text":"وذكر فيه أيضًا: حديث عَمْرِو بْنِ دِينَارٍ وَعُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ قَالَا: لَمْ يَكُنْ عَلَى عَهْدِ النَّبِيِّ - ﷺ - حَوْلَ البَيْتِ حَائِطٌ، كَانُوا يُصلُّونَ حَوْلَ البَيْتِ حَتَّى كَانَ عُمَرُ - ﵁ -، فَبَنَى حَوْلَهُ حَائِطًا. قَالَ عُبَيْدُ اللهِ: جَدْرُهُ قَصِيرٌ، فَبَنَاهُ ابن الزُّبَيْرِ.\nقلت: سببه أن النفقة قصرت بهم فتركوا من البيت مما يلي الحجر أذرعًا ورفعوا باب البيت ليدخلوا من شاءوا ويمنعوا من شاءوا، وقصرت نفقاتهم أن يجعلوا السقائف إلى حوله، وأن يردموه حتى يعلو فلا يصيبه السيل، وقاسوا فيما بين وضع المقام والبيت بحنوط جعلوها في الكعبة، وجعلوا المقام في حائط البيت.","vol":"20","page":449},{"text":"<span data-type='title' id=toc-2419>٢٦ - باب أَيَّامِ الجَاهِلِيَّةِ</span>\n٣٨٣١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، قَالَ هِشَامٌ: حَدَّثَنِي أَبِي عَنْ عَائِشَةَ - ﵂قَالَتْ: كَانَ عَاشُورَاءُ يَوْمًا تَصُومُهُ قُرَيْشٌ فِي الجَاهِلِيَّةِ، وَكَانَ النَّبِيُّ - ﷺ - يَصُومُهُ، فَلَمَّا قَدِمَ المَدِينَةَ صَامَهُ وَأَمَرَ بِصِيَامِهِ، فَلَمَّا نَزَلَ رَمَضَانُ كَانَ مَنْ شَاءَ صَامَهُ، وَمَنْ شَاءَ لَا يَصُومُهُ. [انظر: ١٥٩٢ - مسلم: ١١٢٥ - فتح: ٧/ ١٤٧]\n\n٣٨٣٢ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانُوا يَرَوْنَ أَنَّ الْعُمْرَةَ فِي أَشْهُرِ الْحَجِّ مِنَ الفُجُورِ فِي الأَرْضِ، وَكَانُوا يُسَمُّونَ المُحَرَّمَ صَفَرًا، وَيَقُولُونَ: إِذَا بَرَا الدَّبَرْ، وَعَفَا الأَثَرْ، حَلَّتِ الْعُمْرَةُ لِمَنِ اعْتَمَرْ. قَالَ: فَقَدِمَ رَسُولُ اللهِ - ﷺ - وَأَصْحَابُهُ رَابِعَةً مُهِلِّينَ بِالْحَجِّ، وَأَمَرَهُمُ النَّبِيُّ - ﷺ - أَنْ يَجْعَلُوهَا عُمْرَةً. قَالُوا: يَا رَسُولَ اللهِ، أَيُّ الحِلِّ؟ قَالَ: «الحِلُّ كُلُّهُ». [انظر: ١٠٨٥ - مسلم: ١٢٤٠ - فتح: ٧/ ١٤٧]\n\n٣٨٣٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: كَانَ عَمْرٌو يَقُولُ: حَدَّثَنَا سَعِيدُ بْنُ المُسَيَّبِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: جَاءَ سَيْلٌ فِي الجَاهِلِيَّةِ فَكَسَا مَا بَيْنَ الجَبَلَيْنِ. قَالَ سُفْيَانُ: وَيَقُولُ: إِنَّ هَذَا لَحَدِيثٌ لَهُ شَأْنٌ. [فتح: ٧/ ١٤٧]\n\n٣٨٣٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ بَيَانٍ أَبِي بِشْرٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: دَخَلَ أَبُو بَكْرٍ عَلَى امْرَأَةٍ مِنْ أَحْمَسَ يُقَالُ لَهَا: زَيْنَبُ، فَرَآهَا لَا تَكَلَّمُ، فَقَالَ: مَا لَهَا لَا تَكَلَّمُ؟ قَالُوا: حَجَّتْ مُصْمِتَةً. قَالَ لَهَا: تَكَلَّمِي، فَإِنَّ هَذَا لَا يَحِلُّ، هَذَا مِنْ عَمَلِ الجَاهِلِيَّةِ. فَتَكَلَّمَتْ، فَقَالَتْ: مَنْ أَنْتَ؟ قَالَ: امْرُؤٌ مِنَ المُهَاجِرِينَ. قَالَتْ: أَيُّ المُهَاجِرِينَ؟ قَالَ: مِنْ قُرَيْشٍ. قَالَتْ: مِنْ أَيِّ قُرَيْشٍ أَنْتَ؟ قَالَ: إِنَّكِ لَسَئُولٌ، أَنَا أَبُو بَكْرٍ. قَالَتْ: مَا بَقَاؤُنَا عَلَى هَذَا الأَمْرِ الصَّالِحِ الذِي جَاءَ الله بِهِ بَعْدَ الجَاهِلِيَّةِ؟ قَالَ: بَقَاؤُكُمْ عَلَيْهِ مَا اسْتَقَامَتْ بِكُمْ أَئِمَّتُكُمْ. قَالَتْ: وَمَا الأَئِمَّةُ؟ قَالَ: أَمَا كَانَ لِقَوْمِكِ رُءُوسٌ وَأَشْرَافٌ يَأْمُرُونَهُمْ فَيُطِيعُونَهُمْ؟ قَالَتْ: بَلَى. قَالَ: فَهُمْ أُولَئِكَ عَلَى النَّاسِ. [فتح: ٧/ ١٤٧]","vol":"20","page":450},{"text":"٣٨٣٥ - حَدَّثَنِي فَرْوَةُ بْنُ أَبِي المَغْرَاءِ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: أَسْلَمَتِ امْرَأَةٌ سَوْدَاءُ لِبَعْضِ العَرَبِ، وَكَانَ لَهَا حِفْشٌ فِي المَسْجِدِ قَالَتْ: فَكَانَتْ تَأْتِينَا فَتَحَدَّثُ عِنْدَنَا، فَإِذَا فَرَغَتْ مِنْ حَدِيثِهَا قَالَتْ:\nوَيَوْمُ الوِشَاحِ مِنْ تَعَاجِيبِ رَبِّنَا … أَلَا إِنَّهُ مِنْ بَلْدَةِ الكُفْرِ أَنْجَانِي\nفَلَمَّا أَكْثَرَتْ، قَالَتْ: لَهَا عَائِشَةُ: وَمَا يَوْمُ الوِشَاحِ؟ قَالَتْ: خَرَجَتْ جُوَيْرِيَةٌ لِبَعْضِ أَهْلِي، وَعَلَيْهَا وِشَاحٌ مِنْ أَدَمٍ فَسَقَطَ مِنْهَا، فَانْحَطَّتْ عَلَيْهِ الحُدَيَّا وَهْيَ تَحْسِبُهُ لَحْمًا، فَأَخَذَتْ فَاتَّهَمُونِي بِهِ فَعَذَّبُونِي، حَتَّى بَلَغَ مِنْ أَمْرِي أَنَّهُمْ طَلَبُوا فِي قُبُلِي، فَبَيْنَا هُمْ حَوْلِي وَأَنَا فِي كَرْبِي إِذْ أَقْبَلَتِ الحُدَيَّا حَتَّى وَازَتْ بِرُءُوسِنَا ثُمَّ أَلْقَتْهُ، فَأَخَذُوهُ، فَقُلْتُ لَهُمْ: هَذَا الذِي اتَّهَمْتُمُونِي بِهِ وَأَنَا مِنْهُ بَرِيئَةٌ. [انظر: ٤٣٩ - فتح: ٧/ ١٤٨]\n\n٣٨٣٦ - حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَلَا مَنْ كَانَ حَالِفًا فَلَا يَحْلِفْ إِلاَّ بِاللهِ». فَكَانَتْ قُرَيْشٌ تَحْلِفُ بِآبَائِهَا، فَقَالَ: «لَا تَحْلِفُوا بِآبَائِكُمْ». [انظر: ٢٦٧٩ - مسلم: ١٦٤٦ - فتح: ٧/ ١٤٨]\n\n٣٨٣٧ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ القَاسِمِ حَدَّثَهُ، أَنَّ القَاسِمَ كَانَ يَمْشِي بَيْنَ يَدَىِ الجَنَازَةِ وَلَا يَقُومُ لَهَا، وَيُخْبِرُ عَنْ عَائِشَةَ قَالَتْ: كَانَ أَهْلُ الجَاهِلِيَّةِ يَقُومُونَ لَهَا، يَقُولُونَ إِذَا رَأَوْهَا: كُنْتِ فِي أَهْلِكِ مَا أَنْتِ. مَرَّتَيْنِ. [فتح: ٧/ ١٤٨]\n\n٣٨٣٨ - حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ: قَالَ عُمَرُ - ﵁ -: إِنَّ المُشْرِكِينَ كَانُوا لَا يُفِيضُونَ مِنْ جَمْعٍ حَتَّى تَشْرُقَ الشَّمْسُ عَلَى ثَبِيرٍ، فَخَالَفَهُمُ النَّبِيُّ - ﷺ - فَأَفَاضَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ. [انظر: ١٦٨٤ - فتح: ٧/ ١٤٨]\n\n٣٨٣٩ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: قُلْتُ لأَبِي أُسَامَةَ: حَدَّثَكُمْ يَحْيَى بْنُ المُهَلَّبِ، حَدَّثَنَا حُصَيْنٌ، عَنْ عِكْرِمَةَ ﴿وَكَأْسًا دِهَاقًا (٣٤)﴾ [النبأ: ٣٤] قَالَ: مَلأَى","vol":"20","page":451},{"text":"مُتَتَابِعَةً. [فتح: ٧/ ١٤٨]\n\n٣٨٤٠ - قَالَ: وَقَالَ ابْنُ عَبَّاسٍ: سَمِعْتُ أَبِي يَقُولُ فِي الجَاهِلِيَّةِ: اسْقِنَا كَأْسًا دِهَاقًا. [فتح: ٧/ ١٤٩]\n\n٣٨٤١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ المَلِكِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «أَصْدَقُ كَلِمَةٍ قَالَهَا الشَّاعِرُ كَلِمَةُ لَبِيدٍ: أَلَا كُلُّ شَيءٍ مَا خَلَا اللهَ بَاطِلٌ وَكَادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ». [٦١٤٧، ٦٤٨٩ - مسلم: ٢٢٥٦ - فتح: ٧/ ١٤٩]\n\n٣٨٤٢ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ - ﵂قَالَتْ: كَانَ لأَبِي بَكْرٍ غُلَامٌ يُخْرِجُ لَهُ الخَرَاجَ، وَكَانَ أَبُو بَكْرٍ يَأْكُلُ مِنْ خَرَاجِهِ، فَجَاءَ يَوْمًا بِشَيْءٍ فَأَكَلَ مِنْهُ أَبُو بَكْرٍ، فَقَالَ لَهُ الغُلَامُ: تَدْرِي مَا هَذَا؟ فَقَالَ أَبُو بَكْرٍ: وَمَا هُوَ؟ قَالَ: كُنْتُ تَكَهَّنْتُ لإِنْسَانٍ فِي الجَاهِلِيَّةِ وَمَا أُحْسِنُ الكِهَانَةَ، إِلاَّ أَنِّي خَدَعْتُهُ، فَلَقِيَنِي، فَأَعْطَانِي بِذَلِكَ، فَهَذَا الذِي أَكَلْتَ مِنْهُ. فَأَدْخَلَ أَبُو بَكْرٍ يَدَهُ فَقَاءَ كُلَّ شَيءٍ فِي بَطْنِهِ. [فتح: ٧/ ١٤٩]\n\n٣٨٤٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كَانَ أَهْلُ الجَاهِلِيَّةِ يَتَبَايَعُونَ لُحُومَ الجَزُورِ إِلَى حَبَلِ الحَبَلَةِ، قَالَ: وَحَبَلُ الْحَبَلَةِ أَنْ تُنْتَجَ النَّاقَةُ مَا فِي بَطْنِهَا، ثُمَّ تَحْمِلَ التِي نُتِجَتْ، فَنَهَاهُمُ النَّبِيُّ - ﷺ - عَنْ ذَلِكَ. [انظر: ٢١٤٣ - مسلم: ١٥١٤ - فتح: ٧/ ١٤٩]\n\n٣٨٤٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا مَهْدِيٌّ، قَالَ غَيْلَانُ بْنُ جَرِيرٍ: كُنَّا نَأْتِي أَنَسَ بْنَ مَالِكٍ فَيُحَدِّثُنَا عَنِ الأَنْصَارِ، وَكَانَ يَقُولُ لِي: فَعَلَ قَوْمُكَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، وَفَعَلَ قَوْمُكَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا. [انظر: ٣٧٧٦ - فتح: ٧/ ١٤٩]\nذكر فيه أحاديث مجموعها ثلاثة عشر حديثا:","vol":"20","page":452},{"text":"أحدها:\nحديث عائشة - ﵂ - في صوم يوم عاشوراء.\nوقد سلف في بابه (^١).\nثانيها:\nحديث ابن عَبَّاسٍ - ﵄ -: كَانُوا يَرَوْنَ أَنَّ العُمْرَةَ فِي أَشْهُرِ الحَجِّ مِنَ الفُجُورِ فِي الأَرْضِ.\nالحديث سلف في الحج (^٢).\nوقوله: (كَانُوا يُسَمُّونَ المُحَرَّمَ صَفَرًا)، سلف أنه شق عليهم اجتماع ثلاثة أشهر متوالية حرم، ففصلوا بينها بأن جعلوا المحرم صفر بأن يقوم رجل إذا صدروا عن ميامن كنانة، فيقول: أنا الذي لا يرد قضاؤه، فيقولون: أنسئنا -أي: أخرنا- شهر الحرمة المحرم، واجعلها من صفر؛ لأن معايشهم كانت من الإغارة فيحل لهم في المحرم فأنزل الله تعالى: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾ [التوبة: ٣٧].\nوقوله: (بَرَا الدَّبَرْ) يقال: برئت من المرض وبرأت، وهو هنا بفتح الراء كما ضبط، والدبر: جمع دبرة، معناه: إذا انصرفت الإبل عن الحج، وظهورها دبرة.\nوقوله: (وَعَفَا الأَثَرْ) أي: درس يعني أثر الدبر، قاله الخطابي (^٣)، وقال الداودي: عما أثر الحجيج، وما ناله في حجه من التعب.\nوقوله: (فَأَمَرَهُمُ رسول الله - ﷺ - أَنْ يَجْعَلُوهَا عُمْرَةً) هو فسخ للحج،\n_________\n(^١) سلف برقم (١٨٩٣) كتاب الصوم.\n(^٢) سلف برقم (١٥٦٤) باب: التمتع والإقران والإفراد بالحج.\n(^٣) \"أعلام الحديث\" ٢/ ٨٥٧.","vol":"20","page":453},{"text":"وهو خاص بهم كما أسلفناه هناك، وعليه أكثر أهل العلم خلا أحمد وداود فإنهما أجازاه (^١).\nالحديث الثالث:\nحديث سَعِيدٍ بنِ المُسَيَّبِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: جَاءَ سَيْلٌ فِي الجَاهِلِيَّةِ فَكَسَا مَا بَيْنَ الجَبَلَيْنِ. قَالَ سُفْيَانُ: وَيَقُولُ: إِنَّ هذا الحَدِيثَ لَهُ شَأُنٌ.\nوقوله: (فَكَسَا مَا بَيْنَ الجَبَلَيْنِ) أراد بالجبلين اللذين بجانب الوادي الذي فيه المسجد.\nوقوله: (إِنَّ هذا الحدِيثَ لَهُ شَأْنٌ) هو ما جاء في رواية أخرى أن السيل كان يدخل المسجد فيثبت بموضع البيت قبل أن يبنى وهو ربوة، ولا يعلوه، وسيل الحرم (لا) (^٢) يخرج إلى الحل ولا يدخل سيل الحل الحرم ولما أراد تحديد الحرم دعا شيوخا كانوا يزعمون في الجاهلية فسألهم عن حدود الحرم فأخبروه فنصب تلك الأعلام، وإنما أخبروه بالأماكن التي يخرج إليها السيل.\nالحديث الرابع:\nحديث قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: دَخَلَ أَبُو بَكْرٍ - ﵁ - عَلَى امْرَأَةٍ مِنْ أَحْمَسَ يُقَالُ لَهَا: زينَبُ. فَرَآهَا لَا تَكَلَّمُ، [فَقَالَ: مَا لَهَا لَا تَكَلَّمُ؟] (^٣) قَالُوا: حَجَّتْ مُصْمِتَةً.\nقوله: (مِنْ أَحْمَسَ) أي: من قوم أحمس.\n_________\n(^١) انظر: \"التمهيد\" ٢٣/ ٣٥٨.\n(^٢) من هامش الأصل، وعليها: لعله سقط\n(^٣) ليست في الأصل، والمثبت من اليونينية.","vol":"20","page":454},{"text":"ومعنا (مصمتة) ساكتة، يقال: أصمت إصماتا، وصمت صموتا وصماتا، والاسم: الصمت (^١).\nوقوله: (أنا أبو بكر). فيه: تكنية المرء نفسه إذا كان لا يعرف إلا بذلك كما نبه عليه الداودي.\nوقوله: (ما بقاؤنا على هذا الأمر الصالح) يعني: ما كانوا عليه على عهد رسول الله - ﷺ - فيما جاءهم من الهدى وما بسط لهم من الدنيا، قال المغيرة: كنا في بلاء شديد نعبد الشجر والحجر، ونمص الجلد والنوى من الجوع، فبعث إلينا رب السموات رسولا منا من أنفسنا نعرف أباه وأمه، وأمرنا نبينا بعبادة الله وحده وترك ما يعبد آباؤنا، وذكر الحديث (^٢)، وما كانوا عليه في عهد أبي بكر - ﵁ - من الأمر واجتماع الكلمة وأن لا يظلم أحد أحدا.\nالحديث الخامس:\nحديث عائشة - ﵂ - في صاحبة الحفش، وقد سلف في المساجد (^٣).\nو(الحفش) البيت الرديء كما قال مالك (^٤)، أو الصغير كما قاله ابن فارس (^٥)، أو الصغير الخرب كما قاله ابن حبيب، أو البيت الذليل القريب السمك كما قاله الشافعي (^٦)، سمي بذلك لضيقه.\n_________\n(^١) انظر \"تهذيب اللغة\" ٢/ ٢٠٥١.\n(^٢) رواه البيهقي في \"السنن\" ٩/ ١٩١.\n(^٣) سلف برقم (٤٣٩).\n(^٤) \"الموطأ\" ص ٣٦٩.\n(^٥) \"مجمل اللغة\" ١/ ٢٤٤، مادة: (حفش).\n(^٦) \"الأم\" ٥/ ٢١٣.","vol":"20","page":455},{"text":"وقال أبو عبيد: الدرج سمي به لضيقه (^١).\nو(الأدم) بفتح الهمزة والدال، جمع أديم، وهو الجلد.\nوقوله: (إِذْ أَقْبَلَتِ الحُدَيَّا). قال ابن التين: صوابه الحدياة؛ لأنه تصغير حدأة (^٢)، قلت: وكذا سلف هناك إذ مرت الحدياة.\nوقوله: (حَتَّى وَازَتْ بِرُءُوسِنَا)، أي: قابلتها.\nالحديث السادس:\nحديث ابن عُمَرَ - ﵄ -: \"أَلَا مَنْ كانَ حَالِفًا فَلَا يَحْلِفْ إِلَّا بالله\". فَكَانَتْ قُرَيْشٌ تَحْلِفُ بِآبَائِهَا، فَقَالَ: \"لَا تَحْلِفُوا بِآبَائِكُمْ\".\nسيأتي الكلام عليه إن شاء الله تعالى في بابه.\nالحديث السابع:\nحديث القَاسِمِ أنه كَانَ يَمْشِي بَيْنَ يَدَيِ الجَنَازَةِ وَلَا يَقُومُ لَهَا، وَيُخْبِرُ عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ أَهْلُ الجَاهِلِيَّةِ يَقُومُونَ لَهَا، ويَقُولُونَ إِذَا رَأَوْهَا: كُنْتِ فِي أَهْلِكِ مَا أَنْتِ. مَرَّتَيْنِ.\nأما القيام للجنازة فقد فعله الشارع، واختلف في نسخه، فقال مالك وأصحابه: هو منسوخ بجلوسه - ﷺ - والمختار أنه باق، واختاره ابن الماجشون، قال: هو على التوسعة والقيام فيه أجر وحكمه باق.\nوقال أبو حنيفة: إذا بعد منها لم يجلس حتى تحضر، يصلى عليها، وكان أبو مسعود البدري وسهل بن حنيف يقومان لها وأبو سعيد (^٣).\n_________\n(^١) انظر: \"المنتقى\" للباجي ٤/ ١٤٦.\n(^٢) في الأصل: حدية.\n(^٣) انظر: \"بداية المجتهد\" ١/ ٤٤٧، \"النوادر والزيادات\" ١/ ٥٨٠، \"التمهيد\" ٣٢/ ٢٦١ - ٢٦٨.","vol":"20","page":456},{"text":"وقد سلف أن جيم الجنازة مكسورة ومفتوحة قال ابن الأعرابي: هو بالكسر للميت وبالفتح للسرير، وعكسه غيره.\nالحديث الثامن:\nحديث عمرو بن مَيْمُونٍ قَالَ: قَالَ عُمَرُ - ﵁ -: إِنَّ المُشْرِكِينَ كَانُوا لَا يُفِيضُونَ مِنْ جَمْع حَتَّى تَشْرُقَ الشَّمْسُ عَلَى ثَبِيرٍ، فَخَالَفَهُمُ رسول الله - ﷺ - فَأَفَاضَ قَبْلَ انْ تَطْلُعَ الشَّمْسُ.\nوقد سلف في الحج في باب: متى يدفع من جمع (^١).\nومعنى: (لا يفيضون): لا يدفعون.\nو(جمع) المزدلفة.\nو(تشرق) بفتح أوله وضم ثالثه، قال ابن التين: كذا ضبط والمعروف في المثل: أشرق ثبير كيما نغير، وهي إضاءة الشمس على ثبير.\nالحديث التاسع:\nحديث عِكْرِمَةَ ﴿وَكَأْسًا دِهَاقًا (٣٤)﴾ [النبأ: ٣٤] قَالَ: مَلأى مُتَتَابِعَةً.\nقال: وقال ابن عباس: سمعت أبي يقول في الجاهلية: اسقنا كأسًا دهاقا.\nفيه: الاحتجاج في التفسير بقولهم؛ لأنه نزل بلغتهم.\nالحديث العاشر:\nحديث أبي هريرة - ﵁ - قال: قال النبي - ﷺ -: \"أَصْدَقُ كلِمَةٍ قَالَهَا الشَّاعرُ كَلِمَةُ لَبِيدٍ: أَلَا كُلُّ شيء مَا خَلَا الله بَاطِلٌ. وَكادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ\".\n_________\n(^١) سلف برقم (١٦٨٤).","vol":"20","page":457},{"text":"يروكا أن بعض الكفار أنشد هذا البيت، فقال له بعض الصحابة: صدق، ثم قال:\nوكل نعيم لا محالة زائل\nفلطمه الكافر حتى احمرت عينه، ثم عاد القول فعاد له وقال: عيني الأخرى إلى أن يلطمها أحوج مني التي لطمت، وأراد أن يؤذى في الله (^١).\nوفي \"الصحابة\" للذهبي: لبيد بن ربيعة بن عامر المعافري ثم الجعفري أبو عقيل الشاعر المشهور، قدم في بني جعفر بن كلاب فأسلم وحسن إسلامه، ولم يقل سوءا منذ أسلم مات عام الجماعة (^٢).\nالحديث الحادي عشر:\nحديث عَائِشَةَ - ﵂ - قَالَتْ: كَانَ لأَبِي بَكْرٍ - ﵁ - غُلَامٌ يُخْرِجُ لَهُ الخَرَاجَ، وَكَانَ أَبُو بَكْرٍ يَأكُلُ مِنْ خَرَاجِهِ، فَجَاءَ يَوْمًا بِشَيْءٍ، فَأَكَلَ مِنْهُ الصديق، فأخبر أنه من كهانة وأنه لا يحسنها وإنما خدعة، فَأَدْخَلَ أَبُو بَكْرٍ يَدَهُ، فَقَاءَكُلَّ شَيْءٍ فِي بَطْنِهِ.\nفيه: مخارجة العبد، وأكله من كسب عبده؛ لأنه من عمل يده، وقد صح: \"أطيب ما أكل المؤمن من عمل يده\" (^٣) وقد يكون ثمن العبد من عمل يد أبي بكر - ﵁ -.\n_________\n(^١) رواه بمعناه الطبراني في \"الكبير\" ٩/ ٣٤ - ٣٧. وروي أنه كان عثمان بن مظعون - ﵁ -.\n(^٢) في هامش الأصل: (تكملة كلامه: بالكوفة وله مائة وخمسون سنة). وورد في هامش الأصل أيضًا: يأتي فائدتان متعلقتان بهذا الحديث قريبا، فانظرهما.\n(^٣) رواه النسائي ٧/ ٢٤١، وابن ماجه (٢١٣٧)، وأحمد ٦/ ٤٢، من حديث عائشة، بلفظ: \"إن أطيب ما أكل الرجل من كسبه\" ..","vol":"20","page":458},{"text":"وذكر أبو الثناء وغيره أن أبا بكر أول من قاء من الشبهات فإنه لما أخبره بما ذكره استقاءه.\nقال ابن التين: والله تعالى قد وضع ما كان في الجاهلية، ولو كان في الإسلام مثل ما أكل أو قيمته إن لم يكن مما يقضى فيه بالمثل، ولا يزيل عنه العادة ما يلزمه من ذلك.\nفائدتان متعلقتان بالحديث الذي قبله أخرتهما اتفاقا.\nالأولى: اسم أبي الصلت هذا: ربيعة بن عوف بن عقدة بن غيرة بن عوف بن منبه (بن) (^١) ثقيف، قال المرزباني: ويقال: اسم أبي الصلت عبد الله بن ربيعة، ويقال: هو أمية بن أبي الصلت بن وهب بن علاج بن أبي سلمة، وكنية أمية هو أبو عثمان، ويقال: أبو القاسم.\nقال الكلاباذي: كان يهوديا مات في حصار رسول الله - ﷺ - الطائف، وقال أبو الفتح في \"مبهجه\": هو تحقير أمة وهو عندنا فِعْلة؛ لأنها أوقاتا تدل على أنها فعلة فيكسرهم إياهم على أفعل، وهي أم. قال: والصلت البارز المشهور، وذكر الثعلبي أنه كان في ابتداء أمره قد قرأ الكتب يزعم أن الله يرسل رسولا في ذلك الوقت، فرجا أن يكون هو، فلما أُرسل رسول الله - ﷺ - حسده، فلما مات أتت أخته فارعة رسول الله - ﷺ - فسألها عن وفاة أخيها فقالت: بينا هو راقد أتاه اثنان فنشط سقف البيت ونزل فقعد أحدهما عند رجليه والآخر عند رأسه أوعى؟ قال: أوعى، فسألته عن ذلك فقال: خيرا زيدي، ثم صرف عني، ثم غشي عليه فأفاق فقال:\nكلُّ عيشٍ وإن تطاول دهرًا … سائر مرةً إلى أن يزولا\n_________\n(^١) في الأصل: هو، والمثبت من مصادر التخريج.","vol":"20","page":459},{"text":"لَيتَني كُنتُ قَبلَ ما بَدا لي … في رُءوسِ الجِبالِ أَرعى الوعولا\nمع أن يوم الحساب يوم عظيم … يشاب فيه الصغير يوما ثقيلا\nفقال - ﷺ -: \"أنشديني من شعره\" فقالت:\nلك الفضل والنعماء ربنا … ولا شيء أعلى منك مجدًا وأمجد\nمليك على عرش السماء مهيمن … لعزته تعنو الوجوه وتسجد\n.. القصيدة.\nثم أنشدته:\nعِندَ ذِي العَرضِ يُعرَضونَ عَليهِ … يَعلَمُ الجَهرَ وَالسر الخَفِيّا\nيَومَ يَأتي الرحمن وَهوَ رَحيمٌ … إِنَهُ كانَ وَعدُهُ مَأتِيّا\nيَومَ يَأتيهِ مِثلَما قالَ فَردًا … لا بد راشِدًا أوْ غَوِيّا\nأَسَعيدٌ إسعادة إنا نَرجو … أَم مُهانٌ بِما أكسبت شَقيّا\nفقال - ﷺ -: \"آمن في شعره، وكفر قلبه\" (^١)، ونزلت: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الذِي آتَيْنَاهُ آيَاتِنَا﴾ الآية [الأعراف: ١٧٥].\nالثانية: تصديقه - ﷺ - لبيد في قوله: ألا كل شيء ما خلا الله باطل. كيف يجمع بينه وبين قول - ﷺ - في مناجاته \"أنت الحق، وقولك حق، والجنة حق، والنار حق، ولقاؤك حق\" (^٢)، وعنه جوابان ذكرهما السهيلي:\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٩/ ٢٧١ - ٢٧٢، من حديث ابن عباس، وضعفه الألباني في \"الضعيفة\" (١٥٤٦).\n(^٢) سلف برقم (١١٢٠) كتاب: التهجد، باب: التهجد بالليل، من حديث ابن عباس، ورواه مسلم (٧٦٩) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل ..","vol":"20","page":460},{"text":"أحدهما: أن يريد بقوله (ما خلا الله): ما عداه، وعدا رحمته الذي وعد بها فإن وعده حق، وما عدا عقابه الذي توعد به، والباطل ما سواه، والجنة وما وعد به من رحمته، والنار وما وعد به من عقابه، وما سوى هذا باطل أي: مضمحل.\nوالثاني: أن الجنة والنار وإن كانتا حقا، فإن الزوال عليهما جائز لذاتهما، فإنهما يبقيان بإبقاء الله لهما، وأنه خلق الدوام لأهلهما على قول من جعل البقاء والدوام معنى زائد على الذات، وهو قول الأشعري.\nوإنما الحق على الحقيقة من لا يجوز عليه الزوال، وهو القديم الذي انعدامه محال، ولذلك قال - ﷺ -: \"أنت الحق\" معرفًا أي: المستحق لهذا الاسم حقيقة.\n\"وقولك الحق\"؛ لأن قوله قديم وليس بمخلوق فيبيد، \"ووعدك الحق\" كذلك؛ لأن وعده كلامه وهذا مقتضى الألف واللام.\nثم قال: \"الجنة حق، والنار حق\" بغير ألف ولام، \"ولقاؤك\" كذلك؛ لأن هذِه أمور محدثات، والمحدث لا يجب له البقاء من جهة ذاته، وإنما علمنا بقاءهما من جهة استحالة الفناء عليهما، كما يستحيل على القديم سبحانه الذي هو الحق، وما خلاه باطل؛ لأنه إما جوهر أو عرض، وليس في الأعراض إلا ما يجب له الفناء ولا في الجواهر إلا ما يجب عليه الفناء والبطول فإن بقي ولم يبطل فجائز أن يبطل، والحق سبحانه [ليس من] (^١) قبيل الجواهر والأعراض، فاستحال عليه ما يجب لهما أو يجوز لهما (^٢).\n_________\n(^١) غير واضحة في الأصل وما أثبتناه يقتضيه السياق.\n(^٢) \"الروض الأنف\" ٢/ ١٢٦ - ١٢٧. =","vol":"20","page":461},{"text":"الحديث الثاني عشر:\nحديث ابن عُمَرَ ﵄ قَالَ: كَانَ أَهْلُ الجَاهِلِيَّةِ يَتَبَايَعُونَ لُحُومَ الجَزُورِ إلى حَبَلِ الحَبَلَةِ.\nوقد سلف في البيوع بتفسيره (^١).\nالحديث الثالث عشر:\nحديث غَيْلَان بْن جَرِيرٍ: كُنَّا نَأْتِي أَنَسَ بْنَ مَالِكٍ فَيُحَدِّثُنَا عَنِ الأَنْصَارِ، وَكَانَ يَقُولُ لِي: فَعَلَ قَوْمُكَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا، وَفَعَلَ قَوْمُكَ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا.\nهذا الحديث سلف في أول مناقب الأنصار (^٢)، وغيلان هو اسم معولي، ومعول وحدان وبجر وزياد أولاد شمس بن عمرو بن غنم بن غالب بن عثمان بن نصر بن زهران بن كعب بن الحارث بن كعب بن عبد الله بن مالك بن الأزد.\nقال ابن سعد: وغيلان هذا العتكي عتيق بن الأزد بن عمرو مزيقيا، مات سنة تسع وعشرين ومائة وهو تابعي.\nوفيه: التحديث بما وقع في الجاهيلة طبق ما ترجم له.\n_________\n= وقد تقدم الكلام على أنه لا يصح إطلاق لفظ \"القديم\" عليه سبحانه، كما مر الكلام على مسألة الجوهر والعرض، وسيأتي أيضًا مع التعليق عليه في كتاب التوحيد، آخر هذا الشرح.\n(^١) سلف برقم (٢١٤٣) باب بيع الغرر وحبل الحبلة.\n(^٢) سلف برقم (٧٧٦)","vol":"20","page":462},{"text":"<span data-type='title' id=toc-2420>٢٧ - (باب) (^١) القَسَامَةُ فِي الجَاهِلِيَّةِ</span>\n٣٨٤٥ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا قَطَنٌ أَبُو الْهَيْثَمِ، حَدَّثَنَا أَبُو يَزِيدَ الْمَدَنِيُّ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: إِنَّ أَوَّلَ قَسَامَةٍ كَانَتْ فِى الْجَاهِلِيَّةِ لَفِينَا بَنِى هَاشِمٍ، كَانَ رَجُلٌ مِنْ بَنِى هَاشِمٍ، اسْتَأْجَرَهُ رَجُلٌ مِنْ قُرَيْشٍ مِنْ فَخِذٍ أُخْرَى، فَانْطَلَقَ مَعَهُ فِى إِبِلِهِ، فَمَرَّ رَجُلٌ بِهِ مِنْ بَنِى هَاشِمٍ قَدِ انْقَطَعَتْ عُرْوَةُ جُوَالِقِهِ، فَقَالَ: أَغِثْنِى بِعِقَالٍ أَشُدُّ بِهِ عُرْوَةَ جُوَالِقِي، لَا تَنْفِرُ الإِبِلُ. فَأَعْطَاهُ عِقَالًا، فَشَدَّ بِهِ عُرْوَةَ جُوَالِقِهِ، فَلَمَّا نَزَلُوا عُقِلَتِ الإِبِلُ إِلاَّ بَعِيرًا وَاحِدًا، فَقَالَ الَّذِى اسْتَأْجَرَهُ: مَا شَأْنُ هَذَا الْبَعِيرِ لَمْ يُعْقَلْ مِنْ بَيْنِ الإِبِلِ؟ قَالَ: لَيْسَ لَهُ عِقَالٌ. قَالَ: فَأَيْنَ عِقَالُهُ؟ قَالَ: فَحَذَفَهُ بِعَصًا كَانَ فِيهَا أَجَلُهُ، فَمَرَّ بِهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ، فَقَالَ: أَتَشْهَدُ الْمَوْسِمَ؟ قَالَ: مَا أَشْهَدُ، وَرُبَّمَا شَهِدْتُهُ. قَالَ: هَلْ أَنْتَ مُبْلِغٌ عَنِّي رِسَالَةً مَرَّةً مِنَ الدَّهْرِ؟ قَالَ: نَعَمْ. قَالَ: فَكُنْتَ إِذَا أَنْتَ شَهِدْتَ الْمَوْسِمَ، فَنَادِ: يَا آلَ قُرَيْشٍ. فَإِذَا أَجَابُوكَ، فَنَادِ: يَا آلَ بَنِى هَاشِمٍ. فَإِنْ أَجَابُوكَ فَسَلْ عَنْ أَبِى طَالِبٍ، فَأَخْبِرْهُ أَنَّ فُلَانًا قَتَلَنِي فِى عِقَالٍ، وَمَاتَ الْمُسْتَأْجَرُ، فَلَمَّا قَدِمَ الَّذِى اسْتَأْجَرَهُ أَتَاهُ أَبُو طَالِبٍ، فَقَالَ: مَا فَعَلَ صَاحِبُنَا؟ قَالَ: مَرِضَ، فَأَحْسَنْتُ الْقِيَامَ عَلَيْهِ، فَوَلِيتُ دَفْنَهُ. قَالَ: قَدْ كَانَ أَهْلَ ذَاكَ مِنْكَ. فَمَكُثَ حِينًا، ثُمَّ إِنَّ الرَّجُلَ الَّذِى أَوْصَى إِلَيْهِ أَنْ يُبْلِغَ عَنْهُ وَافَى الْمَوْسِمَ، فَقَالَ: يَا آلَ قُرَيْشٍ. قَالُوا: هَذِهِ قُرَيْشٌ. قَالَ: يَا آلَ بَنِي هَاشِمٍ. قَالُوا: هَذِهِ بَنُو هَاشِمٍ. قَالَ: أَيْنَ أَبُو طَالِبٍ؟ قَالُوا: هَذَا أَبُو طَالِبٍ. قَالَ: أَمَرَنِي فُلَانٌ أَنْ أُبْلِغَكَ رِسَالَةً أَنَّ فُلَانًا قَتَلَهُ فِى عِقَالٍ. فَأَتَاهُ أَبُو طَالِبٍ فَقَالَ لَهُ: اخْتَرْ مِنَّا إِحْدَى ثَلَاثٍ: إِنْ شِئْتَ أَنْ تُؤَدِّيَ مِائَةً مِنَ الإِبِلِ، فَإِنَّكَ قَتَلْتَ صَاحِبَنَا، وَإِنْ شِئْتَ حَلَفَ خَمْسُونَ مِنْ قَوْمِكَ أَنَّكَ لَمْ تَقْتُلْهُ، فَإِنْ أَبَيْتَ قَتَلْنَاكَ بِهِ. فَأَتَى قَوْمَهُ، فَقَالُوا: نَحْلِفُ. فَأَتَتْهُ امْرَأَةٌ مِنْ بَنِى هَاشِمٍ كَانَتْ تَحْتَ رَجُلٍ مِنْهُمْ قَدْ وَلَدَتْ لَهُ، فَقَالَتْ: يَا أَبَا طَالِبٍ أُحِبُّ أَنْ تُجِيزَ ابْنِي هَذَا بِرَجُلٍ مِنَ الْخَمْسِينَ، وَلَا تَصْبُرْ يَمِينَهُ حَيْثُ تُصْبَرُ الأَيْمَانُ. فَفَعَلَ، فَأَتَاهُ رَجُلٌ مِنْهُمْ\n_________\n(^١) لم تثبت في الأصل، وإنما أثبتها في الهامش، مشيرًا أنها في نسخة.","vol":"20","page":463},{"text":"فَقَالَ: يَا أَبَا طَالِبٍ، أَرَدْتَ خَمْسِينَ رَجُلًا أَنْ يَحْلِفُوا مَكَانَ مِائَةٍ مِنَ الإِبِلِ، يُصِيبُ كُلَّ رَجُلٍ بَعِيرَانِ، هَذَانِ بَعِيرَانِ، فَاقْبَلْهُمَا عَنِّي وَلَا تَصْبُرْ يَمِينِي حَيْثُ تُصْبِرُ الأَيْمَانُ. فَقَبِلَهُمَا، وَجَاءَ ثَمَانِيةٌ وَأَرْبَعُونَ فَحَلَفُوا. قَالَ ابْنُ عَبَّاسٍ: فَوَالَّذِى نَفْسِي بِيَدِهِ مَا حَالَ الْحَوْلُ وَمِنَ الثَّمَانِيَةِ وَأَرْبَعِينَ عَيْنٌ تَطْرِفُ. [فتح: ٧/ ١٥٥]\n\n٣٨٤٦ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ يَوْمُ بُعَاثٍ يَوْمًا قَدَّمَهُ اللَّهُ لِرَسُولِهِ - ﷺ -، فَقَدِمَ رَسُولُ اللَّهِ - ﷺ - وَقَدِ افْتَرَقَ مَلَؤُهُمْ، وَقُتِّلَتْ سَرَوَاتُهُمْ وَجُرِّحُوا، قَدَّمَهُ اللَّهُ لِرَسُولِهِ - ﷺ - فِى دُخُولِهِمْ فِى الإِسْلَامِ. [انظر: ٣٧٧٧ - فتح: ٧/ ١٥٦]\n\n٣٨٤٧ - وَقَالَ ابْنُ وَهْبٍ: أَخْبَرَنَا عَمْرٌو، عَنْ بُكَيْرِ بْنِ الأَشَجِّ، أَنَّ كُرَيْبًا - مَوْلَى ابْنِ عَبَّاسٍ - حَدَّثَهُ أَنَّ ابْنَ عَبَّاسٍ - ﵄ - قَالَ: لَيْسَ السَّعْيُ بِبَطْنِ الْوَادِي بَيْنَ الصَّفَا وَالْمَرْوَةِ سُنَّةً، إِنَّمَا كَانَ أَهْلُ الْجَاهِلِيَّةِ يَسْعَوْنَهَا وَيَقُولُونَ: لَا نُجِيزُ الْبَطْحَاءَ إِلاَّ شَدًّا. [فتح: ٧/ ١٥٦]\n\n٣٨٤٨ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا سُفْيَانُ، أَخْبَرَنَا مُطَرِّفٌ، سَمِعْتُ أَبَا السَّفَرِ يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: يَا أَيُّهَا النَّاسُ، اسْمَعُوا مِنِّي مَا أَقُولُ لَكُمْ، وَأَسْمِعُونِي مَا تَقُولُونَ، وَلَا تَذْهَبُوا فَتَقُولُوا: قَالَ ابْنُ عَبَّاسٍ، قَالَ ابْنُ عَبَّاسٍ. مَنْ طَافَ بِالْبَيْتِ فَلْيَطُفْ مِنْ وَرَاءِ الْحِجْرِ، وَلَا تَقُولُوا الْحَطِيمُ. فَإِنَّ الرَّجُلَ فِى الْجَاهِلِيَّةِ كَانَ يَحْلِفُ فَيُلْقِي سَوْطَهُ أَوْ نَعْلَهُ أَوْ قَوْسَهُ. [فتح: ٧/ ١٥٦]\n\n٣٨٤٩ - حَدَّثَنَا نُعَيْمُ بْنُ حَمَّادٍ، حَدَّثَنَا هُشَيْمٌ، عَنْ حُصَيْنٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ: رَأَيْتُ فِى الْجَاهِلِيَّةِ قِرْدَةً اجْتَمَعَ عَلَيْهَا قِرَدَةٌ قَدْ زَنَتْ، فَرَجَمُوهَا فَرَجَمْتُهَا مَعَهُمْ. [فتح: ٧/ ١٥٦]\n\n٣٨٥٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عُبَيْدِ اللَّهِ، سَمِعَ ابْنَ عَبَّاسٍ - ﵄ - قَالَ: خِلَالٌ مِنْ خِلَالِ الْجَاهِلِيَّةِ: الطَّعْنُ فِى الأَنْسَابِ، وَالنِّيَاحَةُ. وَنَسِيَ الثَّالِثَةَ، قَالَ سُفْيَانُ: وَيَقُولُونَ: إِنَّهَا الاِسْتِسْقَاءُ بِالأَنْوَاءِ. [فتح: ٧/ ١٥٦]","vol":"20","page":464},{"text":"القسامة: بفتح القاف - اسم للأيمان، وقيل: للأولياء، وهي من الأمور التي كانت في الجاهلية وأقرت في الإِسلام. واختلف في أول من سن الدية مائة من الإبل على أقوال:\nأحدها: عبد المطلب. ذكره ابن إسحاق (^١).\nثانيها: أبو سيارة، قاله أبو الفرج الأصبهاني.\nثالثها: القلمس.\nرابعها: ذكر الزبير عن المستهل بن الكميت بن زيد، عن أبيه أنه قال: قتل النضر بن كنانة بن خزيمة أخاه لأبيه فوداه مائة من الإبل من ماله فهو أول من سنها، ذكر عن الكميت الأسدي ليزيد في ذلك شعرا دالا على ذلك.\nخامسها: قال الكلبي في \"الجمهرة\": وثب ابن كنانة على علي بن مسعود فقتله فوداه خزيمة مائة، فهو أول دية كانت في العرب.\nسادسها: وقال في كتاب \"الجامع لأنساب العرب\": قتل معاوية بن بكر بن هوازن أخاه زيدا فوداه عامر بن الضرب مائة من الإبل، فهي أول دية كانت في العرب مائة لعظم الإبل عندهم وليتناهوا عن الدماء.\nوفي \"الجمهرة\" لابن حزم: تقول العرب أن لقمان كان جعل الدية أولًا مائة جدي (^٢). وجزمت في \"شرح المنهاج\" بأن أول من قضى بها الوليد بن المغيرة في الجاهلية، وذكر الزبير أن عمرو بن علقمة بن المطلب بن عبد مناف، كان أجيرا لخداش بن عبد الله بن أبي قيس بن عبد ود بن مالك بن حسل بن عامر بن لؤي، خرج معه إلى الشام، ففقد\n_________\n(^١) \"سيرة ابن إسحاق \" ص ١٥ - ١٧.\n(^٢) \"جمهرة أنساب العرب\" ص ٢٦٤.","vol":"20","page":465},{"text":"خداش حبلا فذكر أنه أعطاه رجلا يعقل به جمله، فضرب خداش عَمرًا بعصاه (فرقى) (^١) في ضربته فمرض منها فكتب إلى أبي طالب يخبره، ومات منها وفي ذلك يقول أبو طالب:\nأفي فضل حبل لا أبا لك ضربه … بمنسأة قدجاء حبل وأحبل\nفتحاكموا إلى الوليد بن المغيرة فقضى أن يحلف خمسون رجلا من بني عامر بن لؤي عند البيت ما قتله خداش، حلفوا إلا حويطب بن عبد العزى فإن أمه افتدت يمينه، فيقال: ما حال الحول حتى ماتوا كلهم إلا حويطبا، وأم حويطب: زينب بنت علقمة من بني معيص بن عامر بن لؤي.\nثم ساق البخاري في الباب أحاديث:\nأحدها:\nعن أبي مَعْمَرٍ، ثَنَا عَبْدُ الوَارِثِ، ثَنَا قَطَنٌ -هو ابن كعب القطعي البصري من أفراده- ثَنَا أَبُو يَزِيدَ المَدَنِيُّ -ولا يعرف اسمه وهو من أفراده، وليس له عنده سواه وأهل البصرة يروون عنه ولا يعرف بالبصرة وهو ثقة- عن عكرمة -وهو من أفراده أيضًا وإن أخرج له مسلم مقرونا- عَنِ ابن عَبَّاسٍ ﵄ قَالَ: إِنَّ أَوَّلَ قَسَامَةٍ كَانَتْ في الجَاهِلِيَّةِ لَفِينَا بَنِي هَاشِمٍ، اسْتَأْجَرَهُ رَجُلٌ مِنْ قُرَيْشٍ مِنْ فَخِذٍ أُخْرى، فَانْطَلَقَ مَعَهُ في إِبِلِهِ، فعضد الحبل، وإنه حذفه بعصا، كان فيه أجله وانه أمر رجلا من أهل اليمن بإبلاع ذلك في الموسم أبا طالب فخيره بين ثلاث: من أن يفديه بمائة من الإبل، وبين حلف خمسين من قومه أنه لم يقتله وإلا قتلناك به وحلف ثمانية وأربعون،\n_________\n(^١) هكذا في الأصل، وفي \"نسب قريش\" للزبيري ص ٤٢٤: (فنزي). أي نزف.","vol":"20","page":466},{"text":"وفدا وأخذ يمينه ببعيرين، وجاءت امرأة فقالت له: يا أبا طالب، أحب أن تجيز ابني هذا برجل من الخمسين ولا تصبر يمينه حيث تصبر الأيمان فقبل، قال ابن عباس: فوالذي نفسي بيده ما حال الحول ومن الثمانية وأربعين عين تطرف.\nوالكلام عليه من وجوه:\nأحدها:\nقوله: (لفينا) يعني: الحكم بها، وفيه دلالة كما قال الداودي أنهم كانوا يعرفونها لأنه لم يذكر أنهم تشاوروا ولا تدافعوا.\nقلت: وهو ذاك أيضا أن الدية لم تزل مائة من الإبل. وقوله: (لبني هاشم) إنما كانت في بني المطلب كما هو في الحديث لكنهما شيء واحد في الجاهلية والإِسلام، فلذلك قال ذلك.\nوالفخذ: بكسر الخاء وإسكانها قال ابن فارس: بسكون الخاء دون القبيلة وفوق البطن (^١).\nثانيها:\nقوله (فقال أبو طالب: اختر منا إحدى ثلاث ..) إلى آخره.\nفيه: البداءة بالمدعى عليه كسائر الحقوق، وهذا مذهب أبي حنيفة، واتفق هو والشافعي على القول بها مع الوقت وإن كانا مختلفين في صفته.\nواختلفوا أيضا هل يقتل بها فقال مالك: نعم، وقال الشافعي: لا بل يوجب الدية وقيل: يبدأ المدعون على كل حال.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧١٤ مادة: [فخذ].","vol":"20","page":467},{"text":"ثالثها:\nالجوالق: بضم الجيم وفتح اللام وكسرها فارسي معرب وأصله بالفارسية: كوالة، وجمع جوالق بفتح الجيم كما قال أبو منصور (^١)، وهو من نادر الجمع.\nقلت: الذي في \"كتاب سيبويه\": جواليق بزيادة ياء قال: ولم يقولوا: جوالقات. استغنوا عنه بجواليق (^٢).\nوقولها: (أحب أن تجيز ابني برجل). أي: تسقط عنه اليمين وتعفو عنه، ومعنى (لا تصبر يمينه حيث تصبر الأيمان) أصل الصبر في اللغة: الحبس، وصبرت الرجل إذا حلفته بأجهد اليمين.\nوقيل: الصبر في الأيمان الإيجاب والإلزام حتى لا يسعه إلا بحلف و(حيث تصبر الأيمان): هو بين الركن والمقام، ومن هذا استدل الشافعي على أنه لا يحلف بين الركن والمقام على أقل من عشرين دينارا وهو ما تجب فيه الزكاة.\nرابعها:\nقوله: (ما حال الحول ..) إلا آخره لعل ابن عباس أخبره بهذا جماعة، فتصور في نفسه ذلك فحلف عليه، ولأن الظاهر أن عمره لم يبلغ أن يكون حينئذ قد عقل.\nوقوله: (عين تطرف) الطرف تحريك الجفن في النظر، وقيل: طرف بعينه إذا نظر بطرفة بعد طرفة، وفيه: الأخذ باليمين الكاذبة وإن اليمين في الحرم تهلك كاذبها.\n_________\n(^١) \"تهذيب اللغة \" ١/ ٦٣٩ مادة [جلق].\n(^٢) \"الكتاب\" لسيبويه ٣/ ٦١٥.","vol":"20","page":468},{"text":"الحديث الثاني:\nحديث عائشة ﵂: كَانَ يَوْمُ بُعَاثٍ يَوْمًا قَدَّمَهُ اللهُ لِرَسُولِهِ، فقدم رسول الله - ﷺ -، وَقَدِ افْتَرَقَ مَلَؤُهُمْ، وَقُتِّلَتْ سَرَوَاتُهُمْ وَجُرِّحُوا، قَدَّمَهُ اللهُ لِرَسُولِهِ فِي دُخُولِهِمْ فِي الإِسْلَامِ.\nتقدم في مناقب الأنصار (^١).\nالحديث الثالث:\nوَقَالَ ابن وَهْبٍ: أنَا عَمْروٌ، عَنْ بُكَيْرِ بْنِ الأَشَجِّ، أَنَّ كُرَيْبًا -مَوْلَى ابن عَبَّاس- حدثه: قَالَ: [لَيْسَ] (^٢) السَّعْيُ بِبَطْنِ الوَادِي بَيْنَ الصَّفَا وَالْمَرْوَةِ سُنَّةً، إِنَّمَا كَانَ أَهْلُ الجَاهِلِيَّةِ يَسْعَوْنَهَا وَيَقُولُونَ: لَا نجِوز البَطْحَاءَ إِلَّا شَدًّا.\nخولف فيه من الوجهين كما نبه عليه أيضا ابن التين، ولعله أراد السعي الشديد، وقد سلف أصله من فعل هاجر، وهو أحد أركان الحج والعمرة عند الشافعي (^٣)، ومعنى (لا نجيز البطحاء): لا نخلفها يقال: جزت الموضع: سرت فيه، وأجزته: خلفته، وقطعته، وقيل: بل أجزته بمعنى: جزته.\nالحديث الرابع:\nحديث أبي السفر سعيد بن محمَّد -وقيل: ابن أحمد- الهمداني الثوري الكوفي: سَمِعْتُ ابن عَبَّاسٍ ﵄ يَقُولُ: يَا أَيُّهَا النَّاسُ، اسْمَعُوا مِنِّي مَا أَقُولُ لَكُمْ، وَأَسْمِعُونِي مَا تَقُولُونَ، وَلَا تَذْهَبُوا\n_________\n(^١) سلف برقم (٣٧٧٧).\n(^٢) ساقطة من الأصل، وأثبتناها من \"صحيح البخاري\".\n(^٣) انظر \"مغني المحتاج\" ١/ ٥١٣.","vol":"20","page":469},{"text":"فَتَقُولُوا: قَالَ ابن عَبَّاسٍ. مَنْ طَافَ بِالْبَيْتِ فَلْيَطُفْ مِنْ وَرَاءِ الحِجْرِ، وَلَا تَقُولُوا: الحَطِيمُ. فَإِنَّ الرَّجُلَ فِي الجَاهِلِيَّةِ كَانَ يَحْلِفُ فَيُلْقِي سَوْطَهُ أَوْ نَعْلَهُ أَوْ قَوْسَهُ.\nمعنى: (اسمعوا مني) إلى آخره. أي: اعتمدوا على قولي إن كنتم حفظتموه، والطواف من رواء الحجر هو المشروع، فلو تجنب القدر الوارد في الحديث ودخل من إحدى الفتحتين، وخرج من أخرى لم يصح على المختار.\nالحديث الخامس:\nحديث نعيم بن حماد، ثنا هُشَيْمٌ، عَنْ حُصَيْنٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ: رَأَيْتُ فِي الجَاهِلِيَّةِ قِرْدَةً اجْتَمَعَ عَلَيْهَا قِرَدَةٌ وقَدْ زَنَتْ، فَرَجَمُوهَا فَرَجَمْتُهَا مَعَهُمْ.\nحديث عمرو هذا رويناه مطولا من حديث عيسى بن حطان: سمعت قاضي مكة ومرة البكالي يسألان عمرو بن ميمون الأودي: ما أعجب ما رأيت في الجاهلية؟ قال: كنت في اليمن في غنم لأهلي وأنا على شرف فجاء قرد معه قردة فتوسد يدها، فوضع خده فوق يدها فنام، قال: فرأيت قردًا أصغر منه جاء يمشي خفيا حتى غمز القردة بيده، ثم ولا ذاهبا قال: فَسَلَّتْ يدها من تحت خده سَلاًّ رفيقًا، ووضعت خده بالأرض، ثم تبعته قال: فوقع عليها وأنا انظر إليه، ثم رجعت فجعلت تدخل يدها من تحت خده إدخالا رفيقا، فاستيقظ فزعا مذعورا، فأطاف بها يشمها، ثم شم حياها فصاح صيحة شديدة، فجعلت القرود تجيء يمنة ويسرة، ومن بين يديه ومن خلفه قال: فجعل يصيح ويومئ إليها بيده، ثم سكت فذهبت القرود يمنة ويسرة،","vol":"20","page":470},{"text":"ومن بين يديه، ومن خلفه، فما لبثنا أن جاءوا به بعينه أعرفه فحفروا لهما حفرة فرجموهما، ولقد رأيت الرجم في غير بني آدم قبل أن أراه في بني آدم (^١).\n_________\n(^١) فائدة هامة:\nاعترض على قصة عمرو هذِه في رجم القردة من وجهين -كما حكاه الحافظ في \"الفتح\" ٧/ ١٦٠ - ١٦١: الأول: استنكر ابن عبد البر القصة، وقال: فيها إضافة الزنا إلى غير مكلف وإقامة الحد على البهائم، وهذا منكر عند أهل العلم. هذا شق، أما الشق الآخر: كان ابن عبد البر قد ذكره مطولًا -مشيرًا إلى ضعفه- من حديث عيسى بن حطان -كما ذكر المصنف هنا- ثم قال: إن كانت الطريق صحيحة فلعل هؤلاء كانوا من الجن؛ لأنهم من جملة المكلفين. \"الاستيعاب\" ٣/ ٢٨٢ (١٩٨٢).\nوأجيب -كما قال ابن حجر: إنه لا يلزم من كون صورة الواقعة صورة الزنا الواقعة والرجم أن يكون ذلك زنا حقيقة ولا حدًّا، وإن أطلق ذلك عليه لشبهه به، فلا يستلزم ذلك إيقاع التكليف على الحيوان.\nوقال ابن قتيبة أيضًا: ولعل الشيخ عرف أنها زنت بوجه من الدلائل لا نعلمه، فإن القرود أزنى البهائم، والعرب تضرب بها المثل، فتقول: أزنا من قرد. ولولا أن الزنا منه معروف، ما ضربت به المثل، وليس شيء أشبه بالإنسان في الزواج والغيرة منه. \"تأويل مختلف الحديث\" ص ٣٧٢ - ٣٧٣.\nهذا عن الشق الأول، أما الآخر فأجاب ابن حجر قائلًا: والطريق التي أخرجها البخاري -يعني حديث الباب- دافعة لتضعيف ابن عبد البر لطريق عيسى بن حطان، والتي أخرجها الإسماعيلي.\nالوجه الثاني: زعم الحميدي في \"جمعه\" ٣/ ٤٩٠ أن الحديث في بعض النسخ لا في كلها، ولعله من الأحاديث المقحمة في كتاب البخاري … إلى آخر كلامه!! وأجاب ابن حجر عن ذلك فقال: قوله مردود فالحديث المذكور في معظم الأصول التي وقفنا عليها. وأخذ يبني ذلك إلا أن قال: أما تجويزه أن يزاد في \"صحيح البخاري\" ما ليس منه فهذا ينافي ما عليه العلماء من الحكم بتصحيح جميع ما أورده البخاري … وقد أطنبنا في هذا الموضع لئلا يغتر ضعيف بكلام الحميدي فيعتمده، وهو ظاهر الفساد. قال: وقد ذكر ابن المثنى في \"كتاب الخيل\" أن مهرًا أُنزي على =","vol":"20","page":471},{"text":"قال ابن التين: إنها تعقل إلا أنها لا تكلف، ويحتمل أن هذه من نسل الذين مسخوا، فنقبت فيهم تلك الفترة لعلها شريعة نبي، وقيل: المسوخ لا ينسلون (^١).\nالحديث السادس:\nحديث عبيد الله سَمِعَ ابن عَبَّاسٍ ﵄ قَالَ: خِلَالٌ مِنْ خِلَالِ الجَاهِلِيَّةِ: الطَّعْنُ فِي الأَنْسَابِ، وَالنِّيَاحَةُ. وَنَسِيَ الثَّالِثَةَ، قَالَ سُفْيَانُ -أحد رواته- وَيقُولُونَ: إِنَّهَا الاسْتِسْقَاءُ بِالأَنْوَاءِ.\nمعنى خلال: أي خصال. و(الاستسقاء بالأنواء) هو قولهم: مطرنا بنوءكذا.\n_________\n= أمه فامتنع، فأدخلت في بيت وجللت بكساء وأنزي عليها فنزى، فلما شم ريح أمه عمد إلا ذكره فقطعه بأسنانه من أصله. فإذا كان هذا الفهم من الخيل مع كونها أبعد في الفطنة من القرد فجوازها في القرد أولى!\n(^١) في هامش الأصل: في \"صحيح مسلم\" من حديث ابن مسعود: \"إن الله لم يمسخ شيئًا فيجعل له نسلا\". اهـ[قلت: الحديث رواه مسلم برقم (٢٦٦٣)، والقول بأن الممسوخ لا ينسل، حكاه الحافظ في \"الفتح\" ٧/ ١٦٠ عن ابن التين أيضًا ثم قال: وهذا هو المعتمد].","vol":"20","page":472},{"text":"<span data-type='title' id=toc-2421>٢٨ - باب مَبْعَثِ النَّبِيِّ - ﷺ </span>-\nمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَىِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَىِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ.\n\n٣٨٥١ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا النَّضْرُ، عَنْ هِشَامٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: أُنْزِلَ عَلَى رَسُولِ اللَّهِ - ﷺ - وَهْوَ ابْنُ أَرْبَعِينَ، فَمَكَثَ ثَلَاثَ عَشْرَةَ سَنَةً، ثُمَّ أُمِرَ بِالْهِجْرَةِ، فَهَاجَرَ إِلَى الْمَدِينَةِ، فَمَكَثَ بِهَا عَشْرَ سِنِينَ، ثُمَّ تُوُفِّىَ - ﷺ -[٣٩٠٢، ٣٩٠٣، ٤٤٥٦، ٤٩٧٩ - مسلم: ٢٣٥١ - فتح: ٧/ ١٦٢]\nوهذا النسب سقناه في أول هذا الشرح وتكلمنا على ألفاظه وضبطه هناك فسارع إليه، وأنه لا يصح بعد هذا إلى آدم طريق، وذكرنا أمثل ما فيه وأشهره مبسوطا، وأصحابه العشرة مجتمعون في عبد مناف (^١)، وعلي ابن عمه، والزبير في قصي، وطلحة في مرة، وعمر وسعيد في كعب، وعثمان في عبد مناف، والزبير في قصي، وسعد في كلاب، وكذا عبد الرحمن وأبو عبيدة في فهر.\nأمه: آمنة بنت وهب بن عبد مناف بن زهرة بن كلاب بن مرة، وذكر الزبير بن بكار وغيره أن كنانة بن خزيمة تزوج مرة بنت مرٍّ فخلف عليها\n_________\n(^١) ورد في هامش الأصل تعليق بمقدار سطر، لكنه غير مقروء، ثم بعده تعليق آخر نصه: علي في عبد المطلب وعثمان في عبد مناف، وأبو بكر في مرة بن كعب، وعمر في كعب بن لؤي، وطلحة في مرة بن كعب، والزبير في قصي، وسعد في كلاب بن مرة وسعيد في كعب بن لؤي، وعبد الرحمن بن عوف في كلاب بن مرة، وأبو عبيدة في …","vol":"20","page":473},{"text":"بعد أبيه خزيمة، علا ما كانت العرب تفعله في الجاهلية إذا مات الرجل خلف على زوجته بعده أكبر بنيه من غيرها، وأفاد الجاحظ في كتاب \"الأصنام\" أنها مرة بنت أد بن طابخة ولم تلد لكنانة ذكرا ولا أنثى، ولكن كانت ابنة أخيها وهي مرة بن مر بن أد بن طابخة عند كنانة بن خزيمة، فولدت له النضر بن كنانة فغلط في ذلك من غلط لاتفاق الاسمين وتقارب النسبين، فاستفد ذلك.\nثم ساق البخاري حديث عكرمة عَنِ ابن عَبَّاسٍ ﵄:\nأُنْزِلَ عَلَى رَسُولِ اللهِ - ﷺ - وهْوَ ابن أَرْبَعِينَ، فَمَكَثَ [ثلاث عشرة سنة، ثم أمر بالهجرة، فهاجر إلى المدينة، فمكث] (^١) بِهَا عَشْرَ سِنِينَ، ثُمَّ تُوُفِّيَ - ﷺ -.\nأما قدر إقامته بالمدينة فلم يختلف فيه أنها عشر، وإنما اختلف في عمره عندما نزل عليه هل هو أربعون أو اثنان وأربعون؟ وهل أقام بمكة عشرًا أو ثلاث عشرة؟ قال جماعة من العلماء: وابن عباس أخذ ما ذكره من قول صرمة:\nثوى في قريش بضع عشرة حجة … يُذَكِّرُ لو يلقى صديقًا مواتيًا (^٢)\nوفي حديث أبي سلمة عنه وعن عائشة عند البخاري قالا: لبث رسول الله - ﷺ - بمكة عشر سنين ينزل عليه (^٣)، وفي رواية جابر وأنس، وجمع ابن عبد البر بين الروايتين بأنه - ﷺ - لما أوحي إليه أسر أمره ثلاث سنين من مبعثه ثم أمر بإظهاره (^٤).\n_________\n(^١) ما بين المعقوفين لعله سقط من الأصل سهوًا، والمثبت من \"اليونينية\"؛ ليستقيم السياق.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ١٣٣.\n(^٣) سيأتي برقم (٤٤٦٥) كتاب المغازي، باب وفاة النبي - ﷺ -.\n(^٤) \"التمهيد\" ٣/ ١٦ - ١٧.","vol":"20","page":474},{"text":"قيل: إنه ابتدئ بالرؤية الصادقة ستة أشهر، وأن الوحي فتر عنه سنتان ونصف، فصار ثلاث سنين، فمن عَدَّ من المبعث قال: ثلاث عشرة، ومن عَدَّ من حين مجيء الوحي قال: عشرًا.\nوقال الشعبي: إن إسرافيل وكل به ثلاث سنين من غير نزول قرآن على لسانه، فمن عد من حين نزول جبريل قال: عشر (^١). وفي رواية عمار بن أبي عمار عن ابن عباس- عند ابن سعد- أقام رسول الله - ﷺ - بمكة خمس عشرة سنة، سبع سنين يرى الضوء ويسمع الصوت، وثمان سنين يوحى إليه (^٢)، وكذا ذكره الحسن.\nوعن ابن جبير عن ابن عباس: نزل عليه القرآن بمكة عشرًا أو خمسا -يعني سنين- أو أكثر. وعن الحسن أيضًا أنزل عليه ثمان سنين بمكة قبل الهجرة وعشر سنين بالمدينة، وراجع ما ذكرته في الحديث الرابع من باب صفة النبي - ﷺ - (^٣) تجد ما يشفي الغليل.\n_________\n(^١) \"الاستيعاب\" ١/ ١٤٠.\n(^٢) \"الطبقات الكبرى\" ١/ ٢٢٤.\n(^٣) سلف برقم (٣٥٤٥).","vol":"20","page":475},{"text":"<span data-type='title' id=toc-2422>٢٩ - باب مَا لَقِيَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ مِنَ الْمُشْرِكِينَ بِمَكَّةَ</span>\n٣٨٥٢ - حَدَّثَنَا الْحُمَيْدِىُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا بَيَانٌ وَإِسْمَاعِيلُ قَالَا: سَمِعْنَا قَيْسًا يَقُولُ: سَمِعْتُ خَبَّابًا يَقُولُ: أَتَيْتُ النَّبِيَّ - ﷺ - وَهْوَ مُتَوَسِّدٌ بُرْدَةً، وَهْوَ فِى ظِلِّ الْكَعْبَةِ، وَقَدْ لَقِينَا مِنَ الْمُشْرِكِينَ شِدَّةً، فَقُلْتُ: أَلَا تَدْعُو اللَّهَ؟ فَقَعَدَ وَهْوَ مُحْمَرٌّ وَجْهُهُ، فَقَالَ: «لَقَدْ كَانَ مَنْ قَبْلَكُمْ لَيُمْشَطُ بِمِشَاطِ الْحَدِيدِ مَا دُونَ عِظَامِهِ مِنْ لَحْمٍ أَوْ عَصَبٍ مَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَيُوضَعُ الْمِنْشَارُ عَلَى مَفْرِقِ رَأْسِهِ، فَيُشَقُّ بِاثْنَيْنِ، مَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَلَيُتِمَّنَّ اللَّهُ هَذَا الأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ مَا يَخَافُ إِلاَّ اللَّهَ». زَادَ بَيَانٌ وَ\"الذِّئْبَ عَلَى غَنَمِهِ\". [انظر: ٣٦١٢ - فتح: ٧/ ١٦٤]\n\n٣٨٥٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِى إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللَّهِ - ﵁ قَالَ: قَرَأَ النَّبِىُّ - ﷺ - النَّجْمَ فَسَجَدَ، فَمَا بَقِىَ أَحَدٌ إِلاَّ سَجَدَ، إِلاَّ رَجُلٌ رَأَيْتُهُ أَخَذَ كَفًّا مِنْ حَصًا، فَرَفَعَهُ فَسَجَدَ عَلَيْهِ وَقَالَ: هَذَا يَكْفِينِي. فَلَقَدْ رَأَيْتُهُ بَعْدُ قُتِلَ كَافِرًا بِاللَّهِ. [انظر: ١٠٦٧ - مسلم: ٥٧٦ - فتح: ٧/ ١٦٤]\n\n٣٨٥٤ - حَدَّثَنِى مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِى إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللَّهِ - ﵁ - قَالَ: بَيْنَا النَّبِيُّ - ﷺ - سَاجِدٌ وَحَوْلَهُ نَاسٌ مِنْ قُرَيْشٍ، جَاءَ عُقْبَةُ بْنُ أَبِى مُعَيْطٍ بِسَلَى جَزُورٍ، فَقَذَفَهُ عَلَى ظَهْرِ النَّبِيِّ - ﷺ -، فَلَمْ يَرْفَعْ رَأْسَهُ، فَجَاءَتْ فَاطِمَةُ - ﵍ - فَأَخَذَتْهُ مِنْ ظَهْرِهِ، وَدَعَتْ عَلَى مَنْ صَنَعَ، فَقَالَ النَّبِىُّ - ﷺ -: «اللَّهُمَّ عَلَيْكَ الْمَلأَ مِنْ قُرَيْشٍ أَبَا جَهْلِ بْنَ هِشَامٍ، وَعُتْبَةَ بْنَ رَبِيعَةَ، وَشَيْبَةَ بْنَ رَبِيعَةَ، وَأُمَيَّةَ بْنَ خَلَفٍ - أَوْ أُبَيَّ بْنَ خَلَفٍ». شُعْبَةُ الشَّاكُّ - فَرَأَيْتُهُمْ قُتِلُوا يَوْمَ بَدْرٍ، فَأُلْقُوا فِى بِئْرٍ غَيْرَ أُمَيَّةَ - أَوْ أُبَيٍّ - تَقَطَّعَتْ أَوْصَالُهُ، فَلَمْ يُلْقَ فِى الْبِئْرِ. [انظر: ٢٤٠ - مسلم: ١٧٩٤ - فتح: ٧/ ١٦٥]\n\n٣٨٥٥ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، حَدَّثَنِي","vol":"20","page":476},{"text":"سَعِيدُ بْنُ جُبَيْرٍ أَوْ قَالَ حَدَّثَنِي الْحَكَمُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ - قَالَ أَمَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبْزَى قَالَ: سَلِ ابْنَ عَبَّاسٍ عَنْ هَاتَيْنِ الآيَتَيْنِ مَا أَمْرُهُمَا؟ ﴿وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ﴾ [الإسراء: ٣٣] ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ [النساء: ٩٣] فَسَأَلْتُ ابْنَ عَبَّاسٍ، فَقَالَ: لَمَّا أُنْزِلَتِ الَّتِى فِى الْفُرْقَانِ، قَالَ مُشْرِكُو أَهْلِ مَكَّةَ فَقَدْ قَتَلْنَا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ،، وَدَعَوْنَا مَعَ اللَّهِ إِلَهًا آخَرَ، وَقَدْ أَتَيْنَا الْفَوَاحِشَ. فَأَنْزَلَ اللَّهُ ﴿إِلَّا مَنْ تَابَ وَآمَنَ﴾ [الفرقان: ٧٠] الآيَةَ فَهَذِهِ لأُولَئِكَ، وَأَمَّا الَّتِي فِى النِّسَاءِ الرَّجُلُ إِذَا عَرَفَ الإِسْلَامَ وَشَرَائِعَهُ، ثُمَّ قَتَلَ، فَجَزَاؤُهُ جَهَنَّمُ. فَذَكَرْتُهُ لِمُجَاهِدٍ، فَقَالَ: إِلاَّ مَنْ نَدِمَ. [٤٥٩٠، ٤٧٦٢، ٤٧٦٣، ٤٧٦٤، ٤٧٦٥، ٤٧٦٦ - مسلم: ١٢٢، ٣٠٢٣ - فتح: ٧/ ١٦٥]\n\n٣٨٥٦ - حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنِي الأَوْزَاعِيُّ حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّيْمِيِّ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ قَالَ: سَأَلْتُ ابْنَ عَمْرِو بْنِ الْعَاصِ: أَخْبِرْنِي بِأَشَدِّ شَيْءٍ صَنَعَهُ الْمُشْرِكُونَ بِالنَّبِىِّ - ﷺ - قَالَ بَيْنَا النَّبِيُّ - ﷺ - يُصَلِّى فِى حِجْرِ الْكَعْبَةِ، إِذْ أَقْبَلَ عُقْبَةُ بْنُ أَبِى مُعَيْطٍ، فَوَضَعَ ثَوْبَهُ فِى عُنُقِهِ، فَخَنَقَهُ خَنْقًا شَدِيدًا، فَأَقْبَلَ أَبُو بَكْرٍ حَتَّى أَخَذَ بِمَنْكِبِهِ وَدَفَعَهُ عَنِ النَّبِيِّ - ﷺ - قَالَ ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ﴾ [غافر: ٢٨] الآيَةَ. تَابَعَهُ ابْنُ إِسْحَاقَ: حَدَّثَنِي يَحْيَى بْنُ عُرْوَةَ عَنْ عُرْوَةَ، قُلْتُ لِعَبْدِ اللَّهِ بْنِ عَمْرٍو.\nوَقَالَ عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ: قِيلَ لِعَمْرِو بْنِ الْعَاصِ.\nوَقَالَ مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ: حَدَّثَنِي عَمْرُو بْنُ الْعَاصِ. [انظر: ٣٦٧٨ - فتح: ٧/ ١٦٥]\nذكر فيه أحاديث:\nأحدها:\nحديث خباب: أَتَيْتُ النَّبِيَّ - ﷺ - وَهْوَ مُتَوَسّدٌ بُرْدَةً وَهْوَ في ظِلّ الكَعْبَةِ،\nوَقَدْ لَقِينَا مِنَ المُشْرِكِينَ شِدَّةً.","vol":"20","page":477},{"text":"سلف في باب: علامات النبوة (^١). واحمرَّ وجهه من الغضب. والمشي: واحد الأمشاط التي يمتشط بها. قال الصاغاني في \"شوارده\" (^٢): مُشط ومِشَاط، كرمح ورماح، وقرط وقراط، وخف وخفاف. وهؤلاء الذين امتشطوا بأمشاط الحديد يجوز أن يكونوا أنبياء وأتباعهم، وكان في الصحابة من لو فعل به ذلك لصبر قال الصديق حين توفي رسول الله - ﷺ -: لو لم أجد إلا نفسي لقاتلتهم، يعني أهل الردة (^٣) ومن تعرض لمثل هذا لا يقعد عما هو أعظم منه.\nقال الفاروق في شيء: والله لأن تضرب عنقي -إلا أن تتغير لي نفسي عند الموت- أحب إلى من كذا (^٤). واحتسب عثمان نفسه، وكان علي يقاتل أول النهار ثم يخرج آخره في إزار ورداء، فيقال له: أنت تقاتل وتغفل عن هذا، فيقول: والله ما أبالي سقطت على الموت أو سقط علي، يعني: إذا كان في الله. وأعتق الصديق سبعة عذبوا في الله. وقيل لابن عمر: أي بني الزبير أشجع؟ فقال: كلهم شجاع مشى للموت وهو يراه (^٥). وكان عبد الله يصلي بجانب البيت وحجارة المنجنيق تمر على يمينه وعن شماله ولا يتحرك (^٦)، وما زال من الصحابة فمن بعدهم يؤذون في الله، ولو أخذوا بالرخصة لساغ لهم.\n_________\n(^١) سلف برقم (٣٦١٢).\n(^٢) \"شوارد اللغات\" ص ٦٣.\n(^٣) سلف برقم (١٤٠٠). كتاب الزكاة، باب: وجوب الزكاة.\n(^٤) سيأتي برقم (٦٨٣٠) كتاب الحدود باب: رجم الحبلى من الزنى إذا أحصنت.\n(^٥) رواه ابن عساكر في \"تاريخ دمشق\" ٥٨/ ٢٣٠.\n(^٦) رواه أحمد في \"الزهد\" ص ١٨١.","vol":"20","page":478},{"text":"الحديث الثاني:\nحديث الأسود عَنْ عَبْدِ اللهِ: قَرَأَ النَّبِيُّ - ﷺ - النَّجْمَ .. الحديث سلف في سجود التلاوة (^١).\nالحديث الثالث:\nحديث عمرو بن ميمون عن عبد الله - ﵁ - في قصة سلا الجزور، وقد سلف في الطهارة وغيرها (^٢)، والمراد بعبد الله: هو ابن مسعود من غير شك ولا مرية.\nوعجب من الداودي في قوله: ذكر أنه عن عبد الله، وإنما تصح الرواية عن ابن عمرو ليس ابن عمر (^٣). وابن التين حيث قال: الظاهر أنه ابن مسعود؛ لأنه في الأكثر يطلقونه كذلك (^٤).\nوقوله: (وأمية بن خلف أو أبي بن خلف). شعبة الشاك، وقد أسلفنا أنه أمية من غير شك، وهو الصحيح؛ لأن أبيَّا قتله - ﵇ - بيده يوم أحد، طعنه بالعنزة، فقال: قتلني ابن أبي كبشة.\n_________\n(^١) سلف برقم (١٠٧٠) كتاب سجود القرآن، باب: سجدة النجم.\n(^٢) سلف برقم (٢٤٠) كتاب الوضوء، باب إذا ألقي على ظهر المصلي قذر أو جيفة لم تفسد عليه صلاته. وبرقم (٥٢٠) كتاب الصلاة، باب المرأة تطرح عن المصلي شيئًا من الأذى، وبرقم (٢٩٣٤) كتاب الجهاد والسير، باب الدعاء على المشركين بالهزيمة والزلزلة، وبرقم (٣١٨٥) كتاب الجزية والموادعة، باب: طرح جيف المشركين في البئر ولا يؤخذ لهم ثمن.\n(^٣) قال الحافظ معقبًا - بعد ما حكى ذلك عن المصنف: ولم أر ما نسبه إلى الداودي في كلام غيره، فالله أعلم. اهـ \"الفتح\" ٧/ ١٦٨.\n(^٤) كذا بالأصل، عن ابن التين؛ بينما حكاه الحافظ في \"الفتح\" ٧/ ١٦٧ عن ابن التين عن الداودي، ثم قال: وليس ذلك مطردًا، وإنما يعرف ذلك من جهة الرواة، وبسط ذلك مقرر في علوم الحديث.","vol":"20","page":479},{"text":"ولم يقتل منهم يومئذ (^١) صبرًا إلا عقبة.\nالحديث الرابع:\nحديث سَعِيدِ بْنِ جُبَيْرٍ: أَمَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبْزى قَالَ: سَلِ ابن عَبَّاس عَنْ هَاتَيْنِ الآيَتَيْنِ مَا أَمْرُهُمَا؟ ﴿وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ﴾ [الإسراء: ٣٣]، ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ [النساء: ٩٣]، فَسَأَلْتُ ابن عَبَّاسٍ، فَقَالَ: لَمَّا أُنْزِلَتِ التِي في الفُرْقَانِ، قَالَ مُشْرِكُو [أَهْلِ مَكَّةَ] (^٢): قَدْ قَتَلْنَا النَّفْسَ التِي حَرَّمَ اللهُ، وَدَعَوْنَا مَعَ اللهِ إِلَهًا آخَرَ، وَقَدْ أَتَيْنَا الفَوَاحِشَ. فَأَنْزَلَ اللهُ: ﴿إِلَّا مَنْ تَابَ﴾ الآيَةَ [الفرقان: ٧٠]، فهذِه لأُولَئِكَ، وَأَمَّا التِي فِي النِّسَاءِ: الرَّجُلُ إِذَا عَرَفَ الإِسْلَامَ وَشَرَائِعَهُ، ثُمَّ قَتَلَ، فَجَزَاور جَهَنَّمُ. فَذَكَرْتُهُ لِمُجَاهِدٍ، فَقَالَ: إِلَّا مَنْ نَدِمَ.\nكذا وقع في الرواية (﴿وَلَا تَقْتُلُوا﴾) والتلاوة ﴿وَلَا يَقتُلُونَ اَلنَّفسَ﴾ [الفرقان: ٦٨].\nوذكر البخاري في التفسير أن سعيد بن جبير قال: اختلف أهل الكوفة فرحلت إلى ابن عباس -أي: بالحاء المهملة (^٣) - وعند ابن ماهان في مسلم: (فدخلت) بالخاء المعجمة -أي: بعد رحلتي- وفي رواية: (فسألته) (^٤)، وفي رواية: (أمرني عبد الرحمن بن أبزى) (^٥)، ولعله كما قال القاضي: أمرني ابن عبد الرحمن إما عبد الله\n_________\n(^١) في هامش الأصل: حاشية: يعني يوم بدر، وقد قتل بعد ذلك بمضيق الصفراء بعرق الظبية مرجعهم من بدر.\n(^٢) ليست في الأصل والمثبت من \"الصحيح\".\n(^٣) سيأتي برقم (٤٥٩٠). باب: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾.\n(^٤) \"صحيح مسلم\" رقم (٣٠٢٣/ ١٦) كتاب التفسير.\n(^٥) المصدر السابق (٣٠٢٣/ ١٨).","vol":"20","page":480},{"text":"أو سعيد (^١)، وإن كنا لا نمنع أن يكون عبد الرحمن سأل، فإن ابن عباس كان يسأله من أقدم منه صحبة وأعلم.\nوقوله: ﴿فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾ قيل: هي منسوخة بقوله: ﴿خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ﴾ [هود: ١٠٧].\nوأما قول ابن عباس: (إذا عرف الإِسلام). فلعله ذكره تغليظًا على ظاهر الآية، وقيل: معنى الآية أن يقتله مستحلا لقتله فيكون كافرًا يستوجب الخلود. وقيل: نزل هذا بمكة الذي في الفرقان، وأنزل: ﴿يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ [الزمر: ٥٣] ثم أنزلت بالمدينة بعد ثماني سنين ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ مبهمة لا مخرج لها.\nوقوله: (﴿إِلَّا مَنْ تَابَ﴾) على ما ذكره ابن عباس أي: من تاب من الشرك ودخل الإِسلام (^٢).\nالحديث الخامس:\nحديث الأوزاعي حَدَّثَنِي يَحْيَا بْنُ أَبِي كَثِيرٍ، حدثني مُحَمَّد بْن إبرَاهِيمَ التَّيْمِيِّ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ قَالَ: سَأَلْتُ عبد الله بن عَمْرِو ابْنِ العَاصِي: أَخْبِرْنِي بأَشَدِّ شَىْءٍ صَنَعَهُ المُشْرِكُونَ برسول الله - ﷺ -. قَالَ: بَيْنَا رسول الله - ﷺ - يُصَلِّي في حِجْرِ الكَعْبَةِ، إِذْ أَقْبَلَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ، فَوَضَعَ ثَوْبَهُ في عُنُقِهِ، فَخَنَقَهُ خَنْقًا شَدِيدًا، فَأَقْبَلَ أَبُو بَكْرٍ حَتَّى أَخَذَ بِمَنْكِبِهِ وَدَفَعَهُ عَنِ رسول الله - ﷺ -، قَالَ: أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللهُ.\nسلف آخر مناقب الصديق (^٣).\n_________\n(^١) \"إكمال المعلم\" ٨/ ٥٨٥.\n(^٢) في هامش الأصل: سيأتي قريبًا فصل يتعلق بحديث ابن عباس.\n(^٣) سلف برقم (٣٦٧٨).","vol":"20","page":481},{"text":"ثم قال البخاري: تَابَعَهُ ابن إِسْحَاقَ: حَدَّثَنِي يَحْيَى بْنُ عُرْوَةَ، عَنْ عُرْوَةَ: قُلْتُ لِعَبْدِ اللهِ بْنِ عَمْرٍو.\nوَقَالَ عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ: قِيلَ لِعَمْرِو بْنِ العَاصِي.\nوَقَالَ مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ: حَدَّثَنِي عَمْرُو بْنُ العَاصِي. متابعة ابن إسحاق رويناها في \"سيرته\" (^١) أخرجها البزار عن أبي طلحة موسى بن عبد الله، ثنا بكر بن سليمان، عن محمد بن إسحاق، عنه (^٢).\nوقول عبدة أسنده أبو عبد الرحمن في كتابه عنه به من مسند عمرو بن العاصي في كتاب التفسير (^٣).\nوقول محمد بن عمرو أخرجه أبو القاسم في \"معجمه\" عن عبد بن عباد، ثنا أبو بكر بن أبي شيبة، عن محمد به (^٤). وكفى بالفاعل شقاوة، وبالصديق - ﵁ - رفعة.\nفصل: يتعلق بحديث ابن عباس الذي قبله:\nروى الواحدي في \"أسبابه\" عن ابن عباس قال: أتى وحشي بن حرب إلى رسول الله - ﷺ - فقال: إني أشركت وقتلت النفس وزنيت فنزلت ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ الآية [النساء: ٤٨] فقال: لعلي ممن لا يشاء. فنزلت ﴿قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ فقال: نعم، الآن لا أرى شرطًا فأسلم (^٥).\n_________\n(^١) \"سيرة ابن إسحاق\" ص ٢١٢.\n(^٢) \"مسند البزار\" ٦/ ٤٥٦.\n(^٣) \"تفسير النسائي\" ٢/ ٢٥١ - ٢٥٢.\n(^٤) رواه أبو القاسم الطبراني كما في \"المجمع\" ٦/ ١٦.\n(^٥) \"أسباب النزول\" ص ٣٤٦.","vol":"20","page":482},{"text":"وروى الطبري في \"تفسيره\" عن أبي هريرة - ﵁ - أن امرأة سألته فقالت: إني زنيت وولدت فقتلته، فهل لي من توبة؟ فقال (^١): لا، ولا نعمة عين، ثم سأل رسولَ الله - ﷺ - فقال: \" [بئس] (^٢) ما قلتَ لها\"، ثم قرأ هذا الآية ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا﴾ الآية (^٣).\nوحكى النحاس عن بعض العلماء أنه لا توبة لمن يقتل مؤمنًا متعمدًا، وبعض من قاله قال: الآية التي في الفرقان منسوخة بآية النساء، ومن العلماء من قال: له توبة؛ لأن هذا مما لا يقع ناسخ ولا منسوخ؛ لأنه خبر ووعيد، ومنهم من قال: إنه تحت المشيئة، وقيل: جزاؤه إن جازاه. وقيل: قتله مستحلا.\nوالأول يروى عن زيد بن ثابت وابن عباس (^٤) من طرق صحاح مع ما روى ابن مسعود مرفوعًا: \"سباب المسلم فسوق، وقتاله كفر\" (^٥) وقوله - ﷺ -: \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" (^٦)، و\"من أعَان على قتل مسلم جاء يوم القيامة مكتوب بين عينيه: آيس من رحمة الله\" (^٧).\n_________\n(^١) في الأصل: فقال: \"بئس ما قلت لها\". اهـ وورد في الهامش تعليق نصه: لعله بحذف \"بئس ما\". [قلت: والصواب أن الجملة هذِه مقدمة وحقها التأخير؛ فهي من قول النبي - ﷺ -، يرشدك إليه ما بعده].\n(^٢) ليست في الأصل، والمثبت من الطبري، وأظن أن هذا الاضطراب والذي قبله ينم عن سقط، والله أعلم.\n(^٣) \"تفسير الطبري\" ٩/ ٤١٦ (٢٦٥١٥).\n(^٤) أثر زيد أخرجه النسائي ٧/ ٨٧ وأما أثر ابن عباس فأخرجه البخاري (٤٧٦٢) ومسلم (٣٠٢٣).\n(^٥) سيأتي برقم (٦٠٤٤).\n(^٦) سيأتي برقم (٧٠٧٧، ٧٠٧٩، ٧٠٨٠) عن غير واحد من الصحابة ﵃.\n(^٧) أخرجه ابن ماجه (٢٦٢٠) والبيهقي ٨/ ٢٢ من طريق يزيد بن زياد الشامي، عن=","vol":"20","page":483},{"text":"والقول الثاني عليه جماعة من العلماء، وهو مروي عن زيد بن ثابت وابن عباس، وروي عنه أنها نزلت في أهل الشرك، وأن التي في النساء منسوخة نسختها. وحجة القائلين به ظاهرة من قوله تعالى ﴿وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ﴾ [طه:٨٢]، ﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ﴾ [الشورى: ٢٥]، وهذِه أخبار لا يقع فيها ناسخ.\nوالقول الثالث عليه الفقهاء أبو حنيفة وأصحابه والشافعي، وقول من قال: إن كان مستحلًّا قاله عكرمة؛ لأنه روى أن الآية نزلت في رجل قتل مؤمنًا متعمدًا ثم ارتد، وقول من قال: فهو جزاؤه إن جازاه قاله أبو مجلز. قال النحاس: وغلطه فيه بين (^١).\nوقال ابن الحصار في \"ناسخه\": إذا لم تتوارد الآي على حكم واحد فلا تعارض بينهما، وإنما نزلت آية النساء فيمن قتل مؤمنًا متعمدً للتكذيب من غير جهالة، فتكذيبه كتكذيب إبليس، وعلماء اليهود والنصارى المتعمدين بجحد ما أنزل الله، ولذلك قال ابن عباس: لا توبة له، فالآية على هذِه ليست عامة في الكافرين، فكيف\n_________\n= الزهري، عن سعيد بن المسيب، عن أبي هريرة. قال البيهقي: يزيد منكر الحديث. وقال الذهبي في \"الميزان\" ٤/ ٤٢٥: سئل أبو حاتم عن هذا الحديث فقال باطل موضوع. وأخرجه أبو نعيم في \"الحلية \" ٥/ ٧٤ من طريق حكيم بن نافع، عن خلف بن حوشب، عن الحكم بن عتيبة، عن سعيد بن المسيب، عن عمر. وقال أبو نعيم: غريب تفرد به حكيم عن خلف. وأخرجه الخطيب في \"تاريخ بغداد\" ٩/ ٣٥٠ من طريق ابن أبي ليلى، عن عطية العوفي، عن أبي سعيد الخدري. وأورده ابن الجوزي في \"الموضوعات\" ٢/ ١٠٤ من حديث أبي هريرة وعمر وأبي سعيد، وأعلها كلها ثم قال: قال أحمد: ليس هذا الحديث بصحيح. والحديث ضعفه الألباني أيضًا، انظر: \"الضعيفة\" (٥٠٣).\n(^١) حكى ذلك النحاس في \"الناسخ والمنسوخ\" ٢/ ٢١٧ - ٢٢٦.","vol":"20","page":484},{"text":"يدخل فيها المؤمنون، وكيف يشكل حكم هذِه الآية على عالم؟ وآية الفرقان نزلت في الكفار.\nوروى أبو صالح عن ابن عباس أنها نزلت -يعني آية النساء- في مقيس بن صبابة قتل أخوه (^١) هشام في غزوة ذي قرد سنة ست مسلمًا، أصابه رجل من الأنصار، وهو يرى أنه من الكفار (^٢).\nوزعم ابن منده أن ذلك كان ببني المصطلق فأرسل رسول الله - ﷺ - زهير بن عياض الفهري إلى بني النجار فجمعوا لمقيس بن صبابة الدية، فلما قبضها قتل زهيرًا ورجع إلا مكة مرتدًّا، فقال:\nوترت به فهرًا وحملت عقله … سراة بني النجار أرباب فارع\nوأدركت ثأري واضطجعت موسدًا … وكنت إلى الأوثان أول راجع\nفأهدر رسول الله - ﷺ - دمه فقتل يوم الفتح كافرًا، وقال القاضي إسماعيل: وهذِه الآية حكم من أحكام الآخرة، ليس بالناس حاجة أن يبرموا فيه قولا، غير أنا نرجو قبول التوبة من عباده المسلمين أجمعين.\nوروي أن رجلًا قال لسفيان: إني أريد أن أقتل رجلًا فهل لي من توبة؟ قال: لا. وقال لمن قتل واستفتاه في ذلك: لك توبة. أراد بالأول تعظيم القتل؛ لئلا يقع فيه، وبالثاني لئلا يقنط.\n_________\n(^١) في هامش الأصل: قاتل أخيه. [قلت: لعل المراد منه الإشارة إلى أن مقيس قتل قاتل أخيه كما سيأتي].\n(^٢) رواه أبو نعيم في \"معرفة الصحاح\" ٥/ ٢٧٤٣، والبيهقي في \"شعب الإيمان\" ١/ ٢٧٧.","vol":"20","page":485},{"text":"<span data-type='title' id=toc-2423>٣٠ - باب إِسْلَامُ أَبِي بَكْرٍ الصِّدِّيقِ - ﵁ </span>-\n٣٨٥٧ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ حَمَّادٍ الآمُلِيُّ قَالَ: حَدَّثَنِى يَحْيَى بْنُ مَعِينٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُجَالِدٍ، عَنْ بَيَانٍ، عَنْ وَبَرَةَ، عَنْ هَمَّامِ بْنِ الْحَارِثِ قَالَ: قَالَ عَمَّارُ بْنُ يَاسِرٍ: رَأَيْتُ رَسُولَ اللَّهِ - ﷺ - وَمَا مَعَهُ إِلاَّ خَمْسَةُ أَعْبُدٍ وَامْرَأَتَانِ، وَأَبُو بَكْرٍ. [انظر: ٣٦٦٠ - فتح: ٧/ ١٧٠]\nذكر فيه حديث عمار - ﵁ -: رَأَيْتُ رَسُولَ اللهِ - ﷺ - وَمَا مَعَهُ إِلَّا خَمْسَةُ أَعْبُدٍ، وَامْرَأَتَانِ، وَأَبُو بَكْرٍ.\nوقد سلف في مناقب الصديق.","vol":"20","page":486},{"text":"<span data-type='title' id=toc-2424>٣١ - باب إِسْلَامُ سَعْدٍ بن أبي وقاص - ﵁ </span>-\n٣٨٥٨ - حَدَّثَنِى إِسْحَاقُ، أَخْبَرَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هَاشِمٌ قَالَ: سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ قَالَ: سَمِعْتُ أَبَا إِسْحَاقَ سَعْدَ بْنَ أَبِى وَقَّاصٍ يَقُولُ: مَا أَسْلَمَ أَحَدٌ إِلاَّ فِى الْيَوْمِ الَّذِى أَسْلَمْتُ فِيهِ، وَلَقَدْ مَكَثْتُ سَبْعَةَ أَيَّامٍ وَإِنِّي لَثُلُثُ الإِسْلَامِ. [انظر: ٣٦٦٠ - فتح: ٧/ ١٧٠]\nذكر فيه حديث أبي إسحاق سعد بن أبي وقاص - ﵁ - مَا أَسْلَمَ أَحَدٌ إِلَّا في اليَوْمِ الذِي أَسْلَمْتُ فِيهِ، وَلَقَدْ مَكَثْتُ سَبْعَةَ أَيَّامٍ، وَإِنَي لَثُلُثُ الإِسْلَامِ.\nوقد سلف في مناقبه أيضًا (^١)، وأنه لا تنافي بينه وبين حديث عمار الذي قبله، وأسلم وهو ابن سبع عشرة، وهاجر إلى المدينة قبل قدومه - ﷺ -، وشهد بدرًا والمشاهد.\nفائدة:\nفي إسناده (هاشم) وهو: ابن هاشم بن عتبة بن أبي وقاص.\n_________\n(^١) سلف برقم (٣٧٢٧).","vol":"20","page":487},{"text":"<span data-type='title' id=toc-2425>٣٢ - باب ذِكْرُ الْجِنِّ، وَقَوْلُ اللَّهِ تَعَالَى: ﴿قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ﴾ [الجن: ١]</span>\n٣٨٥٩ - حَدَّثَنِى عُبَيْدُ اللَّهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا مِسْعَرٌ، عَنْ مَعْنِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ أَبِي قَالَ: سَأَلْتُ مَسْرُوقًا: مَنْ آذَنَ النَّبِيَّ - ﷺ - بِالْجِنِّ لَيْلَةَ اسْتَمَعُوا الْقُرْآنَ؟ فَقَالَ: حَدَّثَنِي أَبُوكَ -يَعْنِي عَبْدَ اللَّهِ- أَنَّهُ آذَنَتْ بِهِمْ شَجَرَةٌ. [مسلم: ٤٥٠ - فتح: ٧/ ١٧١]\n\n٣٨٦٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي جَدِّي، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّهُ كَانَ يَحْمِلُ مَعَ النَّبِيِّ - ﷺ - إِدَاوَةً؛ لِوَضُوئِهِ وَحَاجَتِهِ، فَبَيْنَمَا هُوَ يَتْبَعُهُ بِهَا، فَقَالَ: «مَنْ هَذَا؟». فَقَالَ: أَنَا أَبُو هُرَيْرَةَ. فَقَالَ: «ابْغِنِي أَحْجَارًا أَسْتَنْفِضْ بِهَا، وَلَا تَأْتِنِي بِعَظْمٍ وَلَا بِرَوْثَةٍ». فَأَتَيْتُهُ بِأَحْجَارٍ أَحْمِلُهَا فِى طَرَفِ ثَوْبِي، حَتَّى وَضَعْتُ إِلَى جَنْبِهِ ثُمَّ انْصَرَفْتُ، حَتَّى إِذَا فَرَغَ مَشَيْتُ، فَقُلْتُ: مَا بَالُ الْعَظْمِ وَالرَّوْثَةِ؟ قَالَ: «هُمَا مِنْ طَعَامِ الْجِنِّ، وَإِنَّهُ أَتَانِي وَفْدُ جِنِّ نَصِيبِينَ -وَنِعْمَ الْجِنُّ-، فَسَأَلُونِي الزَّادَ، فَدَعَوْتُ اللَّهَ لَهُمْ أَنْ لَا يَمُرُّوا بِعَظْمٍ وَلَا بِرَوْثَةٍ إِلاَّ وَجَدُوا عَلَيْهَا طَعَامًا». [انظر: ١٥٥ - فتح: ٧/ ١٧١]\nذكر فيه حديث معن بن عبد الرحمن عن أبيه قَالَ: سَأَلْتُ مَسْرُوقًا:\nمَنْ آذَنَ النَّبِيَّ - ﷺ - بالْجِنِّ لَيْلَةَ اسْتَمَعُوا القُرْآنَ؟ فَقَالَ: حَدَّثَنِي أَبُوكَ -يَعْنِي: عَبْدَ اللهِ- أَنَّهُ آذَنَتْ بِهِمْ شَجَرَةٌ.\nوحديث (أبي هريرة) (^١) أَنَّهُ كَانَ يَحْمِلُ مَعَ رسول الله - ﷺ - إِدَاوَةً.\nالحديث سلف في الطهارة (^٢).\n_________\n(^١) في الأصل: ابن مسعود، وهو وهم، والصواب ما أثبتناه؛ ولذا ورد في هامش الأصل: إنما هو حديث أبى هريرة لا خلاف فيه.\n(^٢) سلف برقم (١٥٥).","vol":"20","page":488},{"text":"وزاد هنا: (حتى إذا فرغ مشيت معه فقلت: ما بال العظم والروثة؟ قال: \"هما من طعام الجن، وإنه أتاني وقد حسن نصيبين -ونعم الجن- فسألوني الزاد، فدعوت الله لهم أن لا يمروا بعظم ولا روثة إلا وجدوا عليها طعامًا\". قال ابن عباس: في الآية إنما أوحي إليه قول الجن (^١). والنفر: ما بين الثلاثة إلى العشرة، وقيل: من ثلاثة إلى عشرة.\nومعن (^٢) هذا هو ابن ابن مسعود، وكذلك عن أبيه -يعني: عبد الرحمن- قال: حدثني أبوك -يعني عبد الله بن مسعود، و(آذن): بالمد أي: أعلمه، ومعنى \"ابغني أحجارًا\" في حديث (أبي هريرة) (^٣): اطلب لي، وهو موصول ثلاثي يقال: بغيتك الشيء: طلبته لك، وأبغيتكه -هو رباعي-: أعينك على طلبه، والأول المراد بالحديث. وفيه: الدعاء لهم.\nوالوفد: القوم يقدمون، وقوله: \"إلا وجدوا عليها طعامًا\" أي: حقيقة، وقد جاء: \"تجدونها أوفر ما كان لحمًا سمينًا\" (^٤).\nوقال ابن التين: يحتمل أن يجعل الله ذلك عليها، ويحتمل أن يذيقهم منها طعامًا، ويقل ذلك ويكثر، وفي مسلم أن البعر زاد دوابهم (^٥)، وقال: في الروثة \"هذا ركس\"، وسلف في الطهارة (^٦).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٢٥٨.\n(^٢) قال الحافظ في \"الفتح\" ٧/ ١٧٢: هو كوفي ثقة، ما له في البخاري إلا هذا الموضع.\n(^٣) في الأصل: ابن مسعود، والمثبت الصواب كما تقدم، وكذا جاء في هامش الأصل: تقدم أنه أبو هريرة أعلاه في الهامش.\n(^٤) لم أره بتمامه، وهو عند مسلم برقم (٤٥٠) بلفظ: \"أوفر ما يكون لحمًا\".\n(^٥) مسلم (٤٥٠/ ١٥٠) كتاب: الصلاة، باب: الجهر بالقراءة في الصبح …\n(^٦) سلف برقم (١٥٦).","vol":"20","page":489},{"text":"فائدة:\nأسلفنا في باب ذكر الجن وثوابهم وعقابهم (^١) قريبًا أنهم كانوا تسعة فيما ذكره الزجاج، وقيل: سبعة، وكانوا من نصيبين كما في الحديث. وقيل: من اليمن، وكانوا يهود، وقيل: مشركين، وفي \"تفسير ابن عباس\" أسما ؤهم: سليط، شاصر، وحاصر، وحيفا، ولما، ولحقم، والأرقم، والأدرس، وسلف هناك غير ذلك (^٢).\n_________\n(^١) سلف برقم (٣٢٩٦).\n(^٢) وانظر: \"تفسير ابن كثير\" ١٣/ ٤٤، \"غرز التبيان\" لابن جماعة ص ٤٤٧، \"تفسير مبهمات القرآن\" للبلنسي ٢/ ٥٠١ - ٥٠٤، \"الدر المنثور\" ٦/ ١٧.","vol":"20","page":490},{"text":"<span data-type='title' id=toc-2426>٣٣ - باب إِسْلَامُ أَبِي ذَرٍّ - ﵁ </span>-\n٣٨٦١ - حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا الْمُثَنَّى، عَنْ أَبِي جَمْرَةَ عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا بَلَغَ أَبَا ذَرٍّ مَبْعَثُ النَّبِيِّ - ﷺ - قَالَ لأَخِيهِ: ارْكَبْ إِلَى هَذَا الْوَادِي، فَاعْلَمْ لِى عِلْمَ هَذَا الرَّجُلِ الَّذِى يَزْعُمُ أَنَّهُ نَبِيٌّ، يَأْتِيهِ الْخَبَرُ مِنَ السَّمَاءِ، وَاسْمَعْ مِنْ قَوْلِهِ، ثُمَّ ائْتِنِي. فَانْطَلَقَ الأَخُ حَتَّى قَدِمَهُ وَسَمِعَ مِنْ قَوْلِهِ، ثُمَّ رَجَعَ إِلَى أَبِى ذَرٍّ، فَقَالَ لَهُ: رَأَيْتُهُ يَأْمُرُ بِمَكَارِمِ الأَخْلَاقِ، وَكَلَامًا مَا هُوَ بِالشِّعْرِ. فَقَالَ مَا شَفَيْتَنِي مِمَّا أَرَدْتُ، فَتَزَوَّدَ وَحَمَلَ شَنَّةً لَهُ فِيهَا مَاءٌ حَتَّى قَدِمَ مَكَّةَ، فَأَتَى الْمَسْجِدَ، فَالْتَمَسَ النَّبِيَّ - ﷺ - وَلَا يَعْرِفُهُ، وَكَرِهَ أَنْ يَسْأَلَ عَنْهُ حَتَّى أَدْرَكَهُ بَعْضُ اللَّيْلِ، فَرَآهُ عَلِيٌّ، فَعَرَفَ أَنَّهُ غَرِيبٌ. فَلَمَّا رَآهُ تَبِعَهُ، فَلَمْ يَسْأَلْ وَاحِدٌ مِنْهُمَا صَاحِبَهُ عَنْ شَيْءٍ حَتَّى أَصْبَحَ، ثُمَّ احْتَمَلَ قِرْبَتَهُ وَزَادَهُ إِلَى الْمَسْجِدِ، وَظَلَّ ذَلِكَ الْيَوْمَ وَلَا يَرَاهُ النَّبِيُّ - ﷺ - حَتَّى أَمْسَى، فَعَادَ إِلَى مَضْجَعِهِ، فَمَرَّ بِهِ عَلِيٌّ فَقَالَ: أَمَا نَالَ لِلرَّجُلِ أَنْ يَعْلَمَ مَنْزِلَهُ؟ فَأَقَامَهُ، فَذَهَبَ بِهِ مَعَهُ لَا يَسْأَلُ وَاحِدٌ مِنْهُمَا صَاحِبَهُ عَنْ شَيْءٍ، حَتَّى إِذَا كَانَ يَوْمَ الثَّالِثِ، فَعَادَ عَلِىٌّ مِثْلَ ذَلِكَ، فَأَقَامَ مَعَهُ، ثُمَّ قَالَ أَلَا تُحَدِّثُنِى مَا الَّذِى أَقْدَمَكَ؟ قَالَ: إِنْ أَعْطَيْتَنِي عَهْدًا وَمِيثَاقًا لَتُرْشِدَنَّنِي فَعَلْتُ. فَفَعَلَ، فَأَخْبَرَهُ. قَالَ: فَإِنَّهُ حَقٌّ، وَهُوَ رَسُولُ اللَّهِ - ﷺ -، فَإِذَا أَصْبَحْتَ فَاتْبَعْنِي، فَإِنِّى إِنْ رَأَيْتُ شَيْئًا أَخَافُ عَلَيْكَ قُمْتُ كَأَنِّى أُرِيقُ الْمَاءَ، فَإِنْ مَضَيْتُ فَاتْبَعْنِي حَتَّى تَدْخُلَ مَدْخَلِي. فَفَعَلَ، فَانْطَلَقَ يَقْفُوهُ حَتَّى دَخَلَ عَلَى النَّبِيِّ - ﷺ - وَدَخَلَ مَعَهُ، فَسَمِعَ مِنْ قَوْلِهِ، وَأَسْلَمَ مَكَانَهُ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «ارْجِعْ إِلَى قَوْمِكَ، فَأَخْبِرْهُمْ حَتَّى يَأْتِيَكَ أَمْرِي». قَالَ: وَالَّذِى نَفْسِي بِيَدِهِ لأَصْرُخَنَّ بِهَا بَيْنَ ظَهْرَانَيْهِمْ، فَخَرَجَ حَتَّى أَتَى الْمَسْجِدَ فَنَادَى بِأَعْلَى صَوْتِهِ: أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. ثُمَّ قَامَ الْقَوْمُ فَضَرَبُوهُ حَتَّى أَضْجَعُوهُ، وَأَتَى الْعَبَّاسُ فَأَكَبَّ عَلَيْهِ، قَالَ: وَيْلَكُمْ أَلَسْتُمْ تَعْلَمُونَ أَنَّهُ مِنْ غِفَارٍ وَأَنَّ طَرِيقَ تِجَارِكُمْ إِلَى الشَّأْمِ؟! فَأَنْقَذَهُ مِنْهُمْ، ثُمَّ عَادَ مِنَ الْغَدِ لِمِثْلِهَا، فَضَرَبُوهُ وَثَارُوا إِلَيْهِ، فَأَكَبَّ الْعَبَّاسُ عَلَيْهِ.","vol":"20","page":491},{"text":"واسمه جندب بن جنادة على الأصح، من السابقين، وفيه عدة أقوال أخر، الغفاري، أحد النجباء من الصحابة، ويقال فيه أيضًا: أبو الذر.\nأمه: رملة بنت الوقيعة بن حرام بن غفار بن مليل. ولما رآه الشارع لم يذكر اسمه قال: \"أنت أبو نمله\". مات بالربذة بعد الثلاثين أو قبلها قال ابن التين: وهو بدري. قلت: كذا قال: ولم يشهدها (^١).\nذكر فيه حديث أبي جمرة -بالجيم- عن ابن عباس ﵄ في إسلامه.\nوقوله: (اركب إلا هذا الوادي) يعني: وادي مكة الذي به المسجد.\nقوله: (وكلامًا ما هو بالشعر). يعني: القرآن. والشنة: القربة البالية.\nوكراهة السؤال عن رسول الله - ﷺ - يحتمل أن يكون خوفًا على رسول الله وخوفًا من مخالفة إرادته، وخوفًا على نفسه أن يعرض بها الإهانة قبل معرفة الأمر.\nوقوله: (أما آن للرجل أن يعلم منزله؟) أي: ما حان، وقال أبو بكر في الهجرة: أما نال الرحيل.\nقال الداودي: نال وآن وآل بمعنى واحد. و(يقفوه): يتبعه.\nوقوله: (حتى دخل على رسول الله - ﷺ -، ودخلت معه). استنبط منه الداودي الدخول بدخول المتقدم قال: وهذا قبل الاستئذان، وهو\n_________\n(^١) انظر ترجمته في \"الحلية\" ١/ ١٥٦ - ١٧٠، \"أسد الغابة ٦/ ٩٩، \"تهذيب الكمال\" ٣٣/ ٢٩٤، و\"السير\" للذهبي ٢/ ٤٦ - ٧٨.","vol":"20","page":492},{"text":"عجيب منه، فإنه كان حينئذ كافرًا (^١) وكانوا مختفين، ولا توحد الأحكام في مثل هذا، كما نبه عليه ابن التين.\nوقوله: (لأخرجن بها بين ظهرانيهم). أي: في جميعهم.\nقال ابن فارس يقال: هو نازل بين ظهرانيهم وظهريهم، ولا يقال: ظهرانِيهم يريد بكسر النون (^٢).\n_________\n(^١) في هامش الأصل: فيه نظر لا يخفى.\n(^٢) \"مجمل اللغة\" ١/ ٦٠٣ مادة ظهر.","vol":"20","page":493},{"text":"<span data-type='title' id=toc-2427>٣٤ - باب إِسْلَامُ سَعِيدِ بْنِ زَيْدٍ - ﵁ </span>-\n٣٨٦٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ فِى مَسْجِدِ الْكُوفَةِ يَقُولُ: وَاللَّهِ لَقَدْ رَأَيْتُنِي وَإِنَّ عُمَرَ لَمُوثِقِي عَلَى الإِسْلَامِ قَبْلَ أَنْ يُسْلِمَ عُمَرُ، وَلَوْ أَنَّ أُحُدًا ارْفَضَّ لِلَّذِى صَنَعْتُمْ بِعُثْمَانَ لَكَانَ. [٣٨٦٧، ٦٩٤٢ - فتح: ٧/ ١٧٦]\nذكر فيه حديث قيس: سَمِعْتُ سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ يَقُولُ:\nوالله لَقَدْ رَأَيْتُنِي وَإِنَّ عُمَرَ لَمُوثِقِي عَلَى الإِسْلَامِ قَبْلَ أَنْ يُسْلِمَ عُمَرُ، وَلَوْ أَنَّ أُحُدًا ارْفَضَّ لِلَّذِي صَنَعْتُمْ بِعُثْمَانَ لَكَانَ.\nوذكره في الباب بعده: سمعه يقول للقوم: لو رأيتني موثقي عمر على الإِسلام أنا وأخته وما أسلم، ولو أن أحدًا انقض لما صنعتم بعثمان لكان محقوقًا أن ينقض.\nمعنى (ارفض): زال من مكانه وتفرقت أجزاؤه، وكذلك (انفض) بالفاء، ومنه قوله: ﴿لَانْفَضُّوا مِنْ حَوْلِكَ﴾ [آل عمران: ١٥٩]، وفض الجدار (^١) وفله واحد، قاله الخطابي (^٢).\nقال (^٣): ولو رواه راوٍ (انقض) -بالقاف- كان معناه تقطع وتكسر، والقضيض ما يكسر من الحجارة ويقطع منها. وعبارة ابن فارس: انقض الحائط: وقع (^٤)، ومنه ﴿يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٧] أي: يتكسر ويهدم، وقوله: (لكان محقوقًا أن ينقض) أي: واجبًا عليه، يقال:\n_________\n(^١) في الأصل الجدار وما أثبتناه من \"إعلام الحديث\".\n(^٢) \"أعلام الحديث\" ٣/ ١٦٧٦.\n(^٣) أي: الخطابي في \"الأعلام\".\n(^٤) \"مجمل اللغة\" ٣/ ٧٢٩، مادة (قضض).","vol":"20","page":494},{"text":"حق عليك أن تفعل كذا، وأنت حقيق أن تفعله، ومحقوق أن تفعل ذلك، ومعنى موثقي عمر على الإِسلام أي: ضيق عليه، وأهانه، وهذا تمثيل.\nوقال الداودي: يقول: لو تحركت [القبائل] (^١) وطلبت بثأر عثمان لكان أهلًا لذلك، ولكن سعيدًا ممن تخلف عن القتال، وخشي أن (…) (^٢) الأمر إلى ما يريده فكف، وكذلك قال الحسن بن علي: إن عليًّا أراد أمرًا فتتابعت عليه الأمور، فلم يجد منزعًا، ومعنى (^٣) موثقي عمر على الإِسلام: أي: ضيق عليه وأهانه، وقد أسلفنا ترجمة سعيد بن زيد في آخر مناقب أبي عبيدة بن الجراح (^٤) فراجعهُ من ثم.\n_________\n(^١) زيادة مثبتة من \"الفتح\" ٧/ ١٧٦ يستقيم بها السياق.\n(^٢) كلمة غير مقروءة في الأصل، وكذا عَلَّم عليها الناسخ مستشكلها، ولعل صورتها التقريبية: يراجأ.\n(^٣) في الهامش من الأصل: تقدم أعلاه قريبًا.\n(^٤) سلف برقم (٣٧٤٥) كتاب فضائل الصحابة.","vol":"20","page":495},{"text":"<span data-type='title' id=toc-2428>٣٥ - باب إِسْلَامُ عُمَرَ بْنِ الْخَطَّابِ - ﵁ </span>-\n٣٨٦٣ - حَدَّثَنِي مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: مَا زِلْنَا أَعِزَّةً مُنْذُ أَسْلَمَ عُمَرُ. [انظر: ٣٦٨٤ - فتح: ٧/ ١٧٧]\n\n٣٨٦٤ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي عُمَرُ بْنُ مُحَمَّدٍ قَالَ فَأَخْبَرَنِي جَدِّي زَيْدُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ أَبِيهِ قَالَ: بَيْنَمَا هُوَ فِى الدَّارِ خَائِفًا، إِذْ جَاءَهُ الْعَاصِ بْنُ وَائِلٍ السَّهْمِيُّ أَبُو عَمْرٍو، عَلَيْهِ حُلَّةُ حِبَرَةٍ، وَقَمِيصٌ مَكْفُوفٌ بِحَرِيرٍ، وَهُوَ مِنْ بَنِى سَهْمٍ، وَهُمْ حُلَفَاؤُنَا فِى الْجَاهِلِيَّةِ، فَقَالَ لَهُ: مَا بَالُكَ؟ قَالَ زَعَمَ قَوْمُكَ أَنَّهُمْ سَيَقْتُلُونِي إِنْ أَسْلَمْتُ. قَالَ: لَا سَبِيلَ إِلَيْكَ. بَعْدَ أَنْ قَالَهَا أَمِنْتُ، فَخَرَجَ الْعَاصِ، فَلَقِىَ النَّاسَ قَدْ سَالَ بِهِمُ الْوَادِي، فَقَالَ: أَيْنَ تُرِيدُونَ؟ فَقَالُوا: نُرِيدُ هَذَا ابْنَ الْخَطَّابِ الَّذِى صَبَا. قَالَ: لَا سَبِيلَ إِلَيْهِ. فَكَرَّ النَّاسُ. [٣٨٦٥ - فتح: ٧/ ١٧٧]\n\n٣٨٦٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ قَالَ: عَمْرُو بْنُ دِينَارٍ سَمِعْتُهُ قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ - ﵄ -: لَمَّا أَسْلَمَ عُمَرُ اجْتَمَعَ النَّاسُ عِنْدَ دَارِهِ، وَقَالُوا: صَبَا عُمَرُ - وَأَنَا غُلَامٌ فَوْقَ ظَهْرِ بَيْتِى - فَجَاءَ رَجُلٌ عَلَيْهِ قَبَاءٌ مِنْ دِيبَاجٍ، فَقَالَ: قَدْ صَبَا عُمَرُ. فَمَا ذَاكَ؟ فَأَنَا لَهُ جَارٌ. قَالَ: فَرَأَيْتُ النَّاسَ تَصَدَّعُوا عَنْهُ فَقُلْتُ: مَنْ هَذَا؟ قَالُوا الْعَاصِ بْنُ وَائِلٍ. [انظر: ٣٨٦٤ - فتح: ٧/ ١٧٧]\n\n٣٨٦٦ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي عُمَرُ أَنَّ سَالِمًا حَدَّثَهُ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: مَا سَمِعْتُ عُمَرَ لِشَيْءٍ قَطُّ يَقُولُ: إِنِّى لأَظُنُّهُ كَذَا. إِلاَّ كَانَ كَمَا يَظُنُّ، بَيْنَمَا عُمَرُ جَالِسٌ إِذْ مَرَّ بِهِ رَجُلٌ جَمِيلٌ، فَقَالَ: لَقَدْ أَخْطَأَ ظَنِّي، أَوْ إِنَّ هَذَا عَلَى دِينِهِ فِى الْجَاهِلِيَّةِ، أَوْ لَقَدْ كَانَ كَاهِنَهُمْ، عَلَىَّ الرَّجُلَ، فَدُعِىَ لَهُ، فَقَالَ لَهُ ذَلِكَ، فَقَالَ: مَا رَأَيْتُ كَالْيَوْمِ اسْتُقْبِلَ بِهِ رَجُلٌ مُسْلِمٌ، قَالَ: فَإِنِّى أَعْزِمُ عَلَيْكَ إِلاَّ مَا أَخْبَرْتَنِي. قَالَ: كُنْتُ كَاهِنَهُمْ فِى الْجَاهِلِيَّةِ. قَالَ: فَمَا أَعْجَبُ مَا جَاءَتْكَ بِهِ جِنِّيَّتُكَ؟ قَالَ: بَيْنَمَا أَنَا","vol":"20","page":496},{"text":"يَوْمًا فِى السُّوقِ جَاءَتْنِي أَعْرِفُ فِيهَا الْفَزَعَ، فَقَالَتْ: أَلَمْ تَرَ الْجِنَّ وَإِبْلَاسَهَا وَيَأْسَهَا مِنْ بَعْدِ إِنْكَاسِهَا وَلُحُوقَهَا بِالْقِلَاصِ وَأَحْلَاسِهَا؟ قَالَ عُمَرُ: صَدَقَ، بَيْنَمَا أَنَا عِنْدَ آلِهَتِهِمْ إِذْ جَاءَ رَجُلٌ بِعِجْلٍ فَذَبَحَهُ، فَصَرَخَ بِهِ صَارِخٌ، لَمْ أَسْمَعْ صَارِخًا قَطُّ أَشَدَّ صَوْتًا مِنْهُ يَقُولُ: يَا جَلِيحْ، أَمْرٌ نَجِيحْ، رَجُلٌ فَصِيحْ، يَقُولُ: لَا إِلَهَ إِلاَّ أَنْتَ. فَوَثَبَ الْقَوْمُ، قُلْتُ: لَا أَبْرَحُ حَتَّى أَعْلَمَ مَا وَرَاءَ هَذَا. ثُمَّ نَادَى يَا جَلِيحْ، أَمْرٌ نَجِيحْ، رَجُلٌ فَصِيحْ، يَقُولُ لَا إِلَهَ إِلاَّ اللَّهُ. فَقُمْتُ فَمَا نَشِبْنَا أَنْ قِيلَ: هَذَا نَبِيٌّ. [فتح: ٧/ ١٧٧]\n\n٣٨٦٧ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا قَيْسٌ قَالَ: سَمِعْتُ سَعِيدَ بْنَ زَيْدٍ يَقُولُ لِلْقَوْمِ: لَوْ رَأَيْتُنِي مُوثِقِي عُمَرُ عَلَى الإِسْلَامِ أَنَا وَأُخْتُهُ وَمَا أَسْلَمَ، وَلَوْ أَنَّ أُحُدًا انْقَضَّ لِمَا صَنَعْتُمْ، بِعُثْمَانَ لَكَانَ مَحْقُوقًا أَنْ يَنْقَضَّ. [انظر: ٣٨٦٢ - فتح: ٧/ ١٨٧]\nذكر فيه أحاديث:\nأحدها: قول عبد الله بن مسعود - ﵁ -: مَا زِلْنَا أَعِزَّةً مُنْذُ أَسْلَمَ عُمَرُ - ﵁ -. وقد أسلفناه في مناقبه (^١).\nثانيها:\nحديث عمر بن محمد قَالَ: فَأَخْبَرَنِي زيدُ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِيهِ قَالَ: بَيْنَا هُوَ فِي الدارِ خَائِفًا، إِذْ جَاءَهُ العَاصِي بْنُ وَائِلٍ السَّهْمِيُّ أَبُو عَمْرٍو، عَلَيْهِ حُلَّةُ حِبَرَةٍ، وَقَمِيصٌ مَكْفُوفٌ بِحَرِيرٍ، وَهُوَ مِنْ بَنِي سَهْمٍ، وَهُمْ حُلَفَاؤُنَا في الجَاهِلِيَّةِ، فَقَالَ لَهُ: مَا بَالُكَ؟ قَالَ: زَعَمَ قَوْمُكَ أَنَّهُمْ سَيَقْتُلُونِي إِنْ أَسْلَمْتُ. قَالَ: لَا سَبِيلَ إِلَيْكَ. بَعْدَ أَنْ قَالَهَا أَمِنْتُ، فَخَرَجَ العَاصِي، فَلَقِيَ النَاسَ قَدْ سَالَ بِهِمُ الوَادِي، قَالَ: أَيْنَ تُرِيدُونَ؟ فَقَالُوا: نُرِيدُ هذا ابن الخَطَّابِ الذِي صَبَأ. قَالَ: لَا سَبِيلَ إِلَيْهِ. فَكَرَّ النَّاسُ.\n_________\n(^١) سلف برقم (٣٦٨٤).","vol":"20","page":497},{"text":"الحبرة -بكسر الحاء وفتح الراء-: برد موشى مخطط. وكفة القميص: حاشيته بالضم، وإذا استطال الثوب كف أي: عطف، وعبارة الداودي الحِبر: ثياب تصبغ باليمن وهي مستحبة في الكفن قلت: للتأسي به.\nومعنى (صبأ): خرج من دينه إلى دين آخر ومنه الصابئون، ومعنى (فكرَّ الناس): رجعوا.\nثالثها:\nقول ابن عمر ﵄: لَمَّا أَسْلَمَ عُمَرُ اجْتَمَعَ النَّاسُ عِنْدَ دَارِهِ، وَقَالُوا: صَبأ عُمَرُ -وَأَنَا غُلَامٌ فَوْقَ ظَهْرِ بَيْتِي- فَجَاءَ رَجُلٌ عَلَيْهِ قَبَاءٌ مِنْ دِيبَاجٍ، فَقَالَ: صَبأ عُمَرُ. فَمَا ذَاكَ؟ فَأَنَا لَهُ جَارٌ. قَالَ: فَرَأَيْتُ النَّاسَ تَصَدَّعُوا فَقُلْتُ: مَنْ هذا؟ قَالُوا: العَاصِي بْنُ وَائِلٍ.\nالقباء: بفتح القاف ممدود من قبوت الشيء إذا جمعته، قاله ابن دريد (^١).\nوقوله: (وأنا غلام) جاء أنه ابن خمس سنين، وفي رواية: قلت: يا أبة من هذا جزاه الله خيرًا. قال العاصي بن وائل لا جزاه الله خيرًا. قوله: (فوق ظهر بيتي) أنكره الداودي، وقال: المحفوظ: فوق ظهر بيتنا. وتعقبه ابن التين وقال: إنه ليس بصحيح لأنها الآن بيته، وكانت قبل هذا لأبيه، فإنه كان حكى أنه كان على ظهر بيته الذي هو الآن ملكه (^٢).\n_________\n(^١) \"جمهرة اللغة\" ١/ ٣٧٥.\n(^٢) قال الحافظ معقبًا: ولا يخفى عدم الاحتياج إلا هذا التأويل، وإنما نسب ابن عمر البيت إلا نفسه مجازًا، أو مراده المكان الذي كان يأوي فيه سواء كان ملكه أم لا. ثم وجَّه قوله ﵀ بكلام مانع فانظره. انظر \"الفتح\" ٧/ ١٧٨.","vol":"20","page":498},{"text":"رابعها:\nحديث عبد الله بن عمر: مَا سَمِعْتُ عُمَرَ لِشَيْءٍ قَطُّ يَقُولُ: إِنِّي لأَظُنُّهُ كَذَا. إِلَّا كَانَ كَمَا يَظُنُّ، بَيْنَا عُمَرُ جَالِسٌ إِذْ مَرَّ بِهِ رَجُلٌ جَمِيلٌ، فَقَالَ: لَقَدْ أَخْطَأَ ظَنِّي، أَوْ إِنَّ هذا عَلَى دِينِهِ في الجَاهِلِيَّةِ، أَوْ لَقَدْ كَانَ كَاهِنَهُمْ، عَلَيَّ الرَّجُلَ. فَدُعِيَ بَه، فَقَالَ لَهُ ذَلِكَ، فَقَالَ: مَا رَأَيْتُ كَالْيَوْمِ استقْبلَ بِهِ رَجُلٌ رجلًا مسلمًا. قَالَ: فَإِنّي أَعْزِمُ عَلَيْكَ إِلَّا مَا أَخْبَرْتَنِي. قَالَ: كُنْتُ كَاهِنَهُمْ في الجَاهِلِيَّةِ. قَالَ: فَمَا أَعْجَبُ مَا جَاءَتْكَ بِهِ جِنِّيَّتُكَ؟ قَالَ: بَيْنَا أَنَا يَوْمًا في السُّوقِ جَاءَتْنِي أَعْرِفُ فِيهَا الفَزَعَ، قَالَتْ:\nأَلَمْ تَرَ الجِنَّ وإبْلَاسَهَا\nوَيأْسَهَا مِنْ بَعْدِ (إنساكها) (^١)\nوَلُحُوقَهَا بِالْقِلَاصِ وَأَحْلَاسِهَا؟\nقَالَ عُمَرُ: صدقت بينا أَنَا عِنْدَ آلِهَتِهِمْ إِذْ جَاءَ رَجُلٌ بِعِجْلٍ فَذَبَحَهُ، فَصرَخِ بِهِ صَارخٌ، لَمْ أَسْمَعْ صَارِخًا أَشَدَّ صَوْتًا مِنْهُ، يَقُولُ: يَا جَلِيحْ، أَمْرٌ نجِيحْ، رَجُلٌ فَصِيحْ، يَقُولُ: لَا إله إِلَّا الله. فَوَثَبَ القَوْمُ، فقلت: لَا أَبْرَحُ حَتَّى أَعْلَمَ مَا وَرَاءَ هذا. ثُمَّ نَادى يَا جَلِيحْ، أَمْرٌ نَجِيحْ، رَجُلٌ فَصِيحْ، يَقُولُ: لَا إلله إِلَّا اللهُ. فَقُمْتُ فَمَا نَشِبت أَنْ قِيلَ: هذا نَبِيٌّ.\nالشرح:\nقوله: (ما سمعت عمر ..) إلا آخره هو من قوله - ﵇ -: \"إن يكن في أمتي محدثون فإنه عمر - ﵁ -) (^٢).\n_________\n(^١) كذا في الأصل بتقديم السين على الكاف، وهو هكذا في شرح الداودي كما ذكر الحافظ في \"الفتح\" ٧/ ١٨٠، بينما الذي في الصحيح: إنكاسها، بتقديم الكاف على السين.\n(^٢) سلف برقم (٣٤٦٩).","vol":"20","page":499},{"text":"وقوله: (فما أعجب ما جاءتك به جنيتك) هو من استراق الجن السمع إذا قضى الله أمرًا صعق الملائكة حين يسمعون كلامه ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ﴾ [سبأ: ٢٣]، فيذكرون ما سمعوا فيسمعه من يليهم فيذكرونه ثم كذلك حتى يتكلم به ملائكة الهواء، فتخطف الجن الخطفة فتلقها إلى جن يليه قبل أن يأخذه الشهاب، فيوحيها إلى الكاهن، فيزيدون فيها أكثر من مائة كذبة.\nوقوله: (وإبلاسها) أي: يأسها، قاله ابن فارس، أو إبعادها كما قاله الداودي، احتج ابن فارس بقوله: ﴿فَإِذَا هُمْ مُبْلِسُونَ﴾ [الأنعام: ٤٤]، ومنه اشتق إبليس (^١).\nوقوله: (من بعد إنساكها) يعني: أنها يأست من السمع بعد أن كانت ألفته. قال ابن فارس: النسك المكان الذي يألفه (^٢)، وروى الداودي: من بعد إيناسها، وقال: يعني أنها كانت تأنس إلى ما تسمع (^٣).\nوقوله: (وَلُحُوقَهَا بِالْقِلَاصِ وَأَحْلَاسِهَا؟) يعني: تفرقهم ونفارهم؛ كراهة الإِسلام.\nوقوله: (يا جليح) إما أن يكون نادى اسمًا أو أراد الارتفاع. والنجيح: الظافر بحاجته والمصيب من الآراء نجيح.\nفائدة: هذا الرجل الجميل هو سواد بن قارب كما ذكره البيهقي في \"دلائله\" (^٤).\n_________\n(^١) \"مجمل اللغة\" ١/ ١٣٥، مادة [بلس].\n(^٢) \"مجمل اللغة\" ٢/ ٨٦٥، مادة [نسك].\n(^٣) عَقَّب الحافظ قائلًا: ولم أر ما قاله في شيء من الروايات. \"الفتح\" ٧/ ١٨٠.\n(^٤) \"دلائل النبوة\" ٢/ ٢٤٨.","vol":"20","page":500},{"text":"أنا ابن الصباح، أنا ابن لاحق، أنا ابن الطباع، أنا أبو الحسن عبد الله بن محمد الثقفي، أنا جدي الحافظ أبو بكر، أنا أبو القاسم الحسن بن محمد بن حبيب المفسر، أنا أبو عبد الله الصفار، أنا أبو جعفر أحمد بن موسى، ثنا زياد بن يزيد بن بارويه ثنا محمد بن تراس الكوفي، ثنا أبو بكر بن عياش، عن أبي إسحاق، عن البراء بن عازب ﵄. في حديث طويل وأنه كان نازلًا بالهند وكان له (رئي) (^١) من الجن.\nقال: بينا أنا نائم إذ جاءني فقال: قم واعقل إن كنت تعقل قد بعث رسول من لؤي بن غالب ثم أنشأ يقول:\nعجبت للجن (وأجناسها) (^٢) … وشدها العيس بأحلاسها\nتسعى إلى مكة تبتغي الهدى … ما مؤمنوها مثل أرجاسها\nفانهض إلى الصفوة من هاشم … واسُم بعينيك إلى راسها\nقال: ثم انتهى وأفزعني وقال: يا سواد إن الله -﷿- بعث نبيًّا فانهض إليه تهتدِ وترشد.\nفلما كان في الليلة الثانية أتاني فأنبهني ثم قال:\nعجبت للجن وتطلابها … وشدها العيس بأقتابها\nتهوي إلى مكة تبغي الهدى … ليس قداماها كأذنابها\nفانهض إلى الصفوة من هاشم … واسم بعينيك إلى نابها\nفلما كان في الليلة الثالثة أتاني فأنبهني فقال:\n_________\n(^١) الرئي: هو الجني الذي يتبع الإنسي ويأتيه بالأخبار ويظهر له، سمي بذلك؛ لأنه يتراءى لمتبوعه، أو هو من الرأي من قولهم: فلان رَئيُّ قومه، إذا كان صاحب رأي فيهم. \"النهاية\" ٢/ ١٧٨.\n(^٢) كذا في الأصل، وعند البيهقي وغيره: أنجاسها. فلعله تصحيف.","vol":"20","page":501},{"text":"عجبت للجن وتَخْبَارها … وشدها العيس بأكوارها\nتهوي إلى مكة تبغي الهدى … ليس ذوو الشرك كأحبارها\nفانهض إلى الصفوة من هاشم … ما مؤمنو الجن ككفارها\nقال فوقع في قلبي الإِسلام، وأتيت المدينة، فلما رآني رسول الله - ﷺ - قال: \"مرحبًا بك يا سواد بن قارب قد علمنا ما جاء بك\" قال: قد قلت شعرًا (^١) (^٢).\n_________\n(^١) رواه البيهقي في \"دلائل النبوة\" ٢/ ٢٤٨ - ٢٥٤، وأورد الذهبي من هذه الطريق ثم قال: هذا حديث منكر بالمرة، ومحمد بن ثراس وزياد مجهولان، لا تقبل روايتهما، وأخاف أن يكون موضوعًا على أبي بكر بن عياش، ولكن أصل الحديث مشهور. \"تاريخ الإشرم\" ١/ ٢٠٦ قلت: قد رويت القصة بطولها من أكثر من طريق؛ لكنها لم تخل من ضعف، ذكر الحافظ بعضًا منها ثم قال: وهذه الطرق يقوى بعضها ببعض. \"الفتح\" ٧/ ١٧٩.\n(^٢) تنبيه:\nيبدأ من بعد هذه الصفحة طمس بالأصل مقدار حوالي ثلاث لوحات مخطوطة، متضمنة حديث (٣٨٦٧) آخر أحاديث هذا الباب، ثم باب: (انشقاق القمر (٣٨٦٨ - ٣٨٧١) وباب: هجرة الحبشة (٣٨٧٢ - ٣٨٧٦) باب: موت النجاشي (٣٨٧٧ - ٣٨٨١).\nوباب: تقاسم المشركين على النبي - ﷺ - (٣٨٨٢)، وباب: قصة أبي طالب (٣٨٨٣ - ٣٨٨٥) ثم باب: حديث الإسراء (٣٨٨٦)، وباب: المعراج (٣٨٨٧ - ٣٨٨)، باب: وفود الأنصار إلى النبي - ﷺ - بمكة وبيعة العقبة (٣٨٨٩ - ٣٨٩٣) إضافة إلى أول حديث في باب: تزويج النبي عائشة -وهو الآتي- (٣٨٩٤) إلا أن الأخير وضوحه بين كما ستلحظ، كل ذلك بواقع مائتي سطر تقريبًا، لم تنجل لنا قراءتها؛ ضربت عليها الرطوبة فماع الخط، وضاعت الكلمات.","vol":"20","page":502},{"text":"<span data-type='title' id=toc-2429>٣٦ - باب انْشِقَاقِ الْقَمَرِ</span>\n٣٨٦٨ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا سَعِيدُ بْنُ أَبِى عَرُوبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ أَنَّ أَهْلَ مَكَّةَ سَأَلُوا رَسُولَ اللَّهِ - ﷺ - أَنْ يُرِيَهُمْ آيَةً، فَأَرَاهُمُ الْقَمَرَ شِقَّتَيْنِ، حَتَّى رَأَوْا حِرَاءً بَيْنَهُمَا. [انظر: ٣٦٣٧ - مسلم: ٢٨٠٢ - فتح: ٧/ ١٨٢]\n\n٣٨٦٩ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ - ﵁ - قَالَ: انْشَقَّ الْقَمَرُ وَنَحْنُ مَعَ النَّبِيِّ - ﷺ - بِمِنًى، فَقَالَ: «اشْهَدُوا». وَذَهَبَتْ فِرْقَةٌ نَحْوَ الْجَبَلِ.\nوَقَالَ أَبُو الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللَّهِ: انْشَقَّ بِمَكَّةَ.\nوَتَابَعَهُ مُحَمَّدُ بْنُ مُسْلِمٍ، عَنِ ابْنِ أَبِى نَجِيحٍ، عَنْ مُجَاهِدٍ عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ. [انظر: ٣٦٣٦ - مسلم: ٢٨٠٠ - فتح: ٧/ ١٨٢]\n\n٣٨٧٠ - حَدَّثَنَا عُثْمَانُ بْنُ صَالِحٍ، حَدَّثَنَا بَكْرُ بْنُ مُضَرَ قَالَ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عِرَاكِ بْنِ مَالِكٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ - ﵄ أَنَّ الْقَمَرَ انْشَقَّ عَلَى زَمَانِ رَسُولِ اللَّهِ - ﷺ -. [انظر: ٣٦٣٦ - مسلم: ٢٨٠٠ - فتح: ٧/ ١٨٢]\n\n٣٨٧١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا إِبْرَاهِيمُ، عَنْ أَبِى مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ - ﵁ - قَالَ: انْشَقَّ الْقَمَرُ. [فتح: ٧/ ١٨٢]","vol":"20","page":503},{"text":"<span data-type='title' id=toc-2430>٣٧ - باب هِجْرَةِ الْحَبَشَةِ</span>\nوَقَالَتْ عَائِشَةُ قَالَ النَّبِيُّ - ﷺ -: «أُرِيتُ دَارَ هِجْرَتِكُمْ ذَاتَ نَخْلٍ بَيْنَ لَابَتَيْنِ». فَهَاجَرَ مَنْ هَاجَرَ قِبَلَ الْمَدِينَةِ، وَرَجَعَ عَامَّةُ مَنْ كَانَ هَاجَرَ بِأَرْضِ الْحَبَشَةِ إِلَى الْمَدِينَةِ.\nفِيهِ عَنْ أَبِى مُوسَى وَأَسْمَاءَ عَنِ النَّبِيِّ - ﷺ -[انظر: ٣١٣٦]\nحَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عُبَيْدَ اللَّهِ بْنَ عَدِيِّ بْنِ الْخِيَارِ أَخْبَرَهُ، أَنَّ الْمِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ قَالَا لَهُ: مَا يَمْنَعُكَ أَنْ تُكَلِّمَ خَالَكَ عُثْمَانَ فِي أَخِيهِ الْوَلِيدِ بْنِ عُقْبَةَ وَكَانَ أَكْثَرَ النَّاسُ فِيمَا فَعَلَ بِهِ؟ قَالَ عُبَيْدُ اللَّهِ: فَانْتَصَبْتُ لِعُثْمَانَ حِينَ خَرَجَ إِلَى الصَّلَاةِ، فَقُلْتُ لَهُ: إِنَّ لِي إِلَيْكَ حَاجَةً وَهْيَ نَصِيحَةٌ. فَقَالَ: أَيُّهَا الْمَرْءُ، أَعُوذُ بِاللَّهِ مِنْكَ، فَانْصَرَفْتُ، فَلَمَّا قَضَيْتُ الصَّلَاةَ جَلَسْتُ إِلَى الْمِسْوَرِ وَإِلَى ابْنِ عَبْدِ يَغُوثَ، فَحَدَّثْتُهُمَا بِالَّذِى قُلْتُ لِعُثْمَانَ وَقَالَ لِي. فَقَالَا: قَدْ قَضَيْتَ الَّذِى كَانَ عَلَيْكَ. فَبَيْنَمَا أَنَا جَالِسٌ مَعَهُمَا، إِذْ جَاءَنِي رَسُولُ عُثْمَانَ، فَقَالَا لِي: قَدِ ابْتَلَاكَ اللَّهُ. فَانْطَلَقْتُ حَتَّى دَخَلْتُ عَلَيْهِ، فَقَالَ: مَا نَصِيحَتُكَ الَّتِى ذَكَرْتَ آنِفًا؟ قَالَ: فَتَشَهَّدْتُ ثُمَّ قُلْتُ: إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا - ﷺ - وَأَنْزَلَ عَلَيْهِ الْكِتَابَ، وَكُنْتَ مِمَّنِ اسْتَجَابَ لِلَّهِ وَرَسُولِهِ - ﷺ - وَآمَنْتَ بِهِ، وَهَاجَرْتَ الْهِجْرَتَيْنِ الأُولَيَيْنِ، وَصَحِبْتَ رَسُولَ اللَّهِ - ﷺ - وَرَأَيْتَ هَدْيَهُ، وَقَدْ أَكْثَرَ النَّاسُ فِى شَأْنِ الْوَلِيدِ بْنِ عُقْبَةَ، فَحَقٌّ عَلَيْكَ أَنْ تُقِيمَ عَلَيْهِ الْحَدَّ. فَقَالَ لِي: يَا ابْنَ أَخِي، أَدْرَكْتَ رَسُولَ اللَّهِ - ﷺ - قَالَ: قُلْتُ: لَا، وَلَكِنْ قَدْ خَلَصَ إِلَيَّ مِنْ عِلْمِهِ مَا خَلَصَ إِلَى الْعَذْرَاءِ فِى سِتْرِهَا. قَالَ: فَتَشَهَّدَ عُثْمَانُ فَقَالَ: إِنَّ اللَّهَ قَدْ بَعَثَ مُحَمَّدًا - ﷺ - بِالْحَقِّ وَأَنْزَلَ عَلَيْهِ الْكِتَابَ، وَكُنْتُ مِمَّنِ اسْتَجَابَ لِلَّهِ وَرَسُولِهِ - ﷺ - وَآمَنْتُ بِمَا بُعِثَ بِهِ مُحَمَّدٌ - ﷺ -. وَهَاجَرْتُ الْهِجْرَتَيْنِ الأُولَيَيْنِ كَمَا قُلْتَ، وَصَحِبْتُ رَسُولَ اللَّهِ - ﷺ - وَبَايَعْتُهُ، وَاللَّهِ مَا عَصَيْتُهُ وَلَا غَشَشْتُهُ حَتَّى تَوَفَّاهُ اللَّهُ، ثُمَّ اسْتَخْلَفَ اللَّهُ أَبَا بَكْرٍ، فَوَاللَّهِ مَا عَصَيْتُهُ وَلَا غَشَشْتُهُ، ثُمَّ اسْتُخْلِفَ عُمَرُ، فَوَاللَّهِ مَا عَصَيْتُهُ","vol":"20","page":504},{"text":"وَلَا غَشَشْتُهُ، ثُمَّ اسْتُخْلِفْتُ، أَفَلَيْسَ لِي عَلَيْكُمْ مِثْلُ الَّذِى كَانَ لَهُمْ عَلَيَّ؟ قَالَ: بَلَى. قَالَ: فَمَا هَذِهِ الأَحَادِيثُ الَّتِي تَبْلُغُنِي عَنْكُمْ؟ فَأَمَّا مَا ذَكَرْتَ مِنْ شَأْنِ الْوَلِيدِ بْنِ عُقْبَةَ، فَسَنَأْخُذُ فِيهِ إِنْ شَاءَ اللَّهُ بِالْحَقِّ قَالَ: فَجَلَدَ الْوَلِيدَ أَرْبَعِينَ جَلْدَةً، وَأَمَرَ عَلِيًّا أَنْ يَجْلِدَهُ، وَكَانَ هُوَ يَجْلِدُهُ. وَقَالَ يُونُسُ وَابْنُ أَخِي الزُّهْرِيِّ، عَنِ الزُّهْرِيِّ أَفَلَيْسَ لِي عَلَيْكُمْ مِنَ الْحَقِّ مِثْلُ الَّذِى كَانَ لَهُمْ؟ [قال أَبُو عَبْدِ اللهِ: ﴿بَلَاءٌ مِنْ رَبِّكُمْ﴾ [البقرة: ٤٩]: مَا ابْتُلِيتُمْ بِهِ مِنْ شِدَّة. وَفِي مَوضِع: البَلَاءُ الابْتِلَاءُ وَالتَّمْحِيصُ، مِن بَلَوتُهُ وَمَحَّصْتُهُ أي: اسْتَخْرَجْتُ مَا عِنْدَهُ. يَبْلُو: يَخْتَبِرُ. ﴿مُبْتَلِيكُمْ﴾ [البقرة: ٢٤٩]: مُخْتَبِرُكُم وَأَمَّا قولُهُ: ﴿بَلَاءٌ﴾ عَظِيمٌ: النِّعَمُ، وَهِيَ مِنْ أَبْلَيْتُهُ، وَتِلْكَ مِنِ ابْتَلَيْتُهُ]. [انظر: ٣٦٩٦ - فتح: ٧/ ١٨٧]\n\n٣٨٧٣ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ - ﵂، أَنَّ أُمَّ حَبِيبَةَ وَأُمَّ سَلَمَةَ ذَكَرَتَا كَنِيسَةً رَأَيْنَهَا بِالْحَبَشَةِ، فِيهَا تَصَاوِيرُ، فَذَكَرَتَا لِلنَّبِيِّ - ﷺ - فَقَالَ: «إِنَّ أُولَئِكَ إِذَا كَانَ فِيهِمُ الرَّجُلُ الصَّالِحُ فَمَاتَ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، وَصَوَّرُوا فِيهِ تِيكَ الصُّوَرَ، أُولَئِكَ شِرَارُ الْخَلْقِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ». [فتح: ٧/ ١٨٧]\n\n٣٨٧٤ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا إِسْحَاقُ بْنُ سَعِيدٍ السَّعِيدِيُّ، عَنْ أَبِيهِ، عَنْ أُمِّ خَالِدٍ بِنْتِ خَالِدٍ قَالَتْ: قَدِمْتُ مِنْ أَرْضِ الْحَبَشَةِ وَأَنَا جُوَيْرِيَةٌ، فَكَسَانِي رَسُولُ اللَّهِ - ﷺ - خَمِيصَةً لَهَا أَعْلَامٌ، فَجَعَلَ رَسُولُ اللَّهِ - ﷺ - يَمْسَحُ الأَعْلَامَ بِيَدِهِ، وَيَقُولُ: «سَنَاهْ، سَنَاهْ». قَالَ الْحُمَيْدِيُّ: يَعْنِي: حَسَنٌ حَسَنٌ. [انظر: ٣٠٧١ - فتح: ٧/ ١٨٧]\n\n٣٨٧٥ - حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ - ﵁ - قَالَ: كُنَّا نُسَلِّمُ عَلَى النَّبِيِّ - ﷺ - وَهْوَ يُصَلِّي فَيَرُدُّ عَلَيْنَا، فَلَمَّا رَجَعْنَا مِنْ عِنْدِ النَّجَاشِيِّ سَلَّمْنَا عَلَيْهِ، فَلَمْ يَرُدَّ عَلَيْنَا، فَقُلْنَا: يَا رَسُولَ اللَّهِ، إِنَّا كُنَّا نُسَلِّمُ عَلَيْكَ فَتَرُدُّ عَلَيْنَا. قَالَ: «إِنَّ فِى الصَّلَاةِ شُغْلًا». فَقُلْتُ لإِبْرَاهِيمَ: كَيْفَ تَصْنَعُ أَنْتَ؟ قَالَ أَرُدُّ فِي نَفْسِي. [انظر: ١١٩٩ - مسلم: ٥٣٨ - فتح: ٧/ ١٨٧]","vol":"20","page":505},{"text":"٣٨٧٦ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللَّهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ -: بَلَغَنَا مَخْرَجُ النَّبِيِّ - ﷺ - وَنَحْنُ بِالْيَمَنِ، فَرَكِبْنَا سَفِينَةً فَأَلْقَتْنَا سَفِينَتُنَا إِلَى النَّجَاشِيِّ بِالْحَبَشَةِ، فَوَافَقْنَا جَعْفَرَ بْنَ أَبِى طَالِبٍ، فَأَقَمْنَا مَعَهُ حَتَّى قَدِمْنَا، فَوَافَقْنَا النَّبِيَّ - ﷺ - حِينَ افْتَتَحَ خَيْبَرَ، فَقَالَ النَّبِيُّ - ﷺ -: «لَكُمْ أَنْتُمْ يَا أَهْلَ السَّفِينَةِ هِجْرَتَانِ». [انظر: ٣١٣٦ - مسلم: ٢٥٠٢ - فتح: ٧/ ١٨٧]","vol":"20","page":506},{"text":"<span data-type='title' id=toc-2431>٣٨ - باب مَوْتُ النَّجَاشِيِّ</span>\n٣٨٧٧ - حَدَّثَنَا أَبُو الرَّبِيعِ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ - ﵁ -: قَالَ النَّبِيُّ - ﷺ - حِينَ مَاتَ النَّجَاشِيُّ: «مَاتَ الْيَوْمَ رَجُلٌ صَالِحٌ، فَقُومُوا فَصَلُّوا عَلَى أَخِيكُمْ أَصْحَمَةَ». [انظر: ١٣١٧ - مسلم: ٩٥٢ - فتح: ٧/ ١٩١]\n\n٣٨٧٨ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، حَدَّثَنَا قَتَادَةُ، أَنَّ عَطَاءً حَدَّثَهُمْ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الأَنْصَارِىِّ - ﵄ - أَنَّ نَبِيَّ اللَّهِ - ﷺ - صَلَّى عَلَى النَّجَاشِيِّ، فَصَفَّنَا وَرَاءَهُ فَكُنْتُ فِى الصَّفِّ الثَّانِي أَوِ الثَّالِثِ. [انظر: ١٣١٧ - مسلم: ٩٢٥ - فتح: ٧/ ١٩١]\n\n٣٨٧٩ - حَدَّثَنِى عَبْدُ اللَّهِ بْنُ أَبِى شَيْبَةَ، حَدَّثَنَا يَزِيدُ عَنْ سَلِيمِ بْنِ حَيَّانَ، حَدَّثَنَا سَعِيدُ بْنُ مِينَاءَ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ - ﵄ أَنَّ النَّبِيَّ - ﷺ - صَلَّى عَلَى أَصْحَمَةَ النَّجَاشِيِّ، فَكَبَّرَ عَلَيْهِ أَرْبَعًا. تَابَعَهُ عَبْدُ الصَّمَدِ. [انظر: ١٣١٧ - مسلم: ٩٥٢ - فتح: ٧/ ١٩١]\n\n٣٨٨٠ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ وَابْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - أَخْبَرَهُمَا أَنَّ رَسُولَ اللَّهِ - ﷺ - نَعَى لَهُمُ النَّجَاشِيَّ صَاحِبَ الْحَبَشَةِ فِى الْيَوْمِ الَّذِى مَاتَ فِيهِ، وَقَالَ «اسْتَغْفِرُوا لأَخِيكُمْ». [انظر: ١٢٤٥ - مسلم: ٩٥١ - فتح: ٧/ ١٩١]\n\n٣٨٨١ - وَعَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - أَخْبَرَهُمْ أَنَّ رَسُولَ اللَّهِ - ﷺ - صَفَّ بِهِمْ فِى الْمُصَلَّى، فَصَلَّى عَلَيْهِ وَكَبَّرَ أَرْبَعًا. [انظر: ١٢٤٥ - مسلم: ٩٥١ - فتح: ٧/ ١٩١]","vol":"20","page":507},{"text":"<span data-type='title' id=toc-2432>٣٩ - باب تَقَاسُمُ الْمُشْرِكِينَ عَلَى النَّبِيِّ - ﷺ </span>-\n٣٨٨٢ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللَّهِ - ﷺ - حِينَ أَرَادَ حُنَيْنًا: «مَنْزِلُنَا غَدًا إِنْ شَاءَ اللَّهُ بِخَيْفِ بَنِي كِنَانَةَ، حَيْثُ تَقَاسَمُوا عَلَى الْكُفْرِ». [انظر: ١٥٨٩ - مسلم: ١٣١٤ - فتح: ٧/ ١٩٢]","vol":"20","page":508},{"text":"<span data-type='title' id=toc-2433>٤٠ - باب قِصَّةُ أَبِي طَالِبٍ</span>\n٣٨٨٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنَا عَبْدُ الْمَلِكِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْحَارِثِ، حَدَّثَنَا الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ - ﵁ - قَالَ لِلنَّبِيِّ - ﷺ -: مَا أَغْنَيْتَ عَنْ عَمِّكَ فَإِنَّهُ كَانَ يَحُوطُكَ وَيَغْضَبُ لَكَ؟ قَالَ: «هُوَ فِى ضَحْضَاحٍ مِنْ نَارٍ، وَلَوْلَا أَنَا لَكَانَ فِى الدَّرَكِ الأَسْفَلِ مِنَ النَّارِ». [٦٠٠٨، ٦٥٧٢ - مسلم: ٢٠٩ - فتح: ٧/ ١٩٣]\n\n٣٨٨٤ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِيهِ، أَنَّ أَبَا طَالِبٍ لَمَّا حَضَرَتْهُ الْوَفَاةُ دَخَلَ عَلَيْهِ النَّبِيُّ - ﷺ - وَعِنْدَهُ أَبُو جَهْلٍ، فَقَالَ: «أَىْ عَمِّ، قُلْ: لَا إِلَهَ إِلاَّ اللَّهُ. كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللَّهِ». فَقَالَ أَبُو جَهْلٍ وَعَبْدُ اللَّهِ بْنُ أَبِى أُمَيَّةَ: يَا أَبَا طَالِبٍ، تَرْغَبُ عَنْ مِلَّةِ عَبْدِ الْمُطَّلِبِ؟! فَلَمْ يَزَالَا يُكَلِّمَانِهِ حَتَّى قَالَ آخِرَ شَيْءٍ كَلَّمَهُمْ بِهِ عَلَى مِلَّةِ عَبْدِ الْمُطَّلِبِ. فَقَالَ النَّبِيُّ - ﷺ -: «لأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْهُ». فَنَزَلَتْ: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ (١١٣)﴾ [التوبة: ١١٣] وَنَزَلَتْ ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾ [القصص: ٥٦]. [انظر: ١٣٦٠ - مسلم: ٢٤ - فتح: ٧/ ١٩٣]\n\n٣٨٨٥ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا ابْنُ الْهَادِ، عَنْ عَبْدِ اللَّهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - وَذُكِرَ عِنْدَهُ عَمُّهُ فَقَالَ: «لَعَلَّهُ تَنْفَعُهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ، فَيُجْعَلُ فِى ضَحْضَاحٍ مِنَ النَّارِ، يَبْلُغُ كَعْبَيْهِ، يَغْلِي مِنْهُ دِمَاغُهُ». [٦٥٦٤ - مسلم: ٢١٠ - فتح: ٧/ ١٩٣]\nحَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ بِهَذَا، وَقَالَ: \"تَغْلِي مِنْهُ أُمُّ دِمَاغِهِ\".","vol":"20","page":509},{"text":"<span data-type='title' id=toc-2434>٤١ - باب حَدِيثِ الإِسْرَاءِ</span>\nوَقَوْلِ اللَّهِ تَعَالَى ﴿سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى﴾ [الإسراء: ١]\n\n٣٨٨٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ - ﵄ - أَنَّهُ سَمِعَ رَسُولَ اللَّهِ - ﷺ - يَقُولُ: «لَمَّا كَذَّبَنِي قُرَيْشٌ قُمْتُ فِى الْحِجْرِ، فَجَلَا اللَّهُ لِي بَيْتَ الْمَقْدِسِ، فَطَفِقْتُ أُخْبِرُهُمْ عَنْ آيَاتِهِ وَأَنَا أَنْظُرُ إِلَيْهِ». [٤٧١٠ - مسلم: ١٧٠ - فتح: ٧/ ١٩٦]","vol":"20","page":510},{"text":"<span data-type='title' id=toc-2435>٤٢ - باب الْمِعْرَاجِ</span>\n٣٨٨٧ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ - ﵄ - أَنَّ نَبِيَّ اللَّهِ - ﷺ - حَدَّثَهُمْ عَنْ لَيْلَةَ أُسْرِىَ بِهِ: «بَيْنَمَا أَنَا فِى الْحَطِيمِ - وَرُبَّمَا قَالَ: فِى الْحِجْرِ - مُضْطَجِعًا، إِذْ أَتَانِي آتٍ فَقَدَّ - قَالَ: وَسَمِعْتُهُ يَقُولُ فَشَقَّ - مَا بَيْنَ هَذِهِ إِلَى هَذِهِ - فَقُلْتُ: لِلْجَارُودِ وَهْوَ إِلَى جَنْبِي: مَا يَعْنِى بِهِ؟ قَالَ: مِنْ ثُغْرَةِ نَحْرِهِ إِلَى شِعْرَتِهِ، وَسَمِعْتُهُ يَقُولُ: مِنْ قَصِّهِ إِلَى شِعْرَتِهِ - فَاسْتَخْرَجَ قَلْبِي، ثُمَّ أُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مَمْلُوءَةٍ إِيمَانًا، فَغُسِلَ قَلْبِي ثُمَّ حُشِيَ، ثُمَّ أُوتِيتُ بِدَابَّةٍ دُونَ الْبَغْلِ وَفَوْقَ الْحِمَارِ أَبْيَضَ - فَقَالَ لَهُ الْجَارُودُ: هُوَ الْبُرَاقُ يَا أَبَا حَمْزَةَ؟ قَالَ أَنَسٌ: نَعَمْ، يَضَعُ خَطْوَهُ عِنْدَ أَقْصَى طَرْفِهِ - فَحُمِلْتُ عَلَيْهِ، فَانْطَلَقَ بِي جِبْرِيلُ حَتَّى أَتَى السَّمَاءَ الدُّنْيَا فَاسْتَفْتَحَ، فَقِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ فَفَتَحَ، فَلَمَّا خَلَصْتُ فَإِذَا فِيهَا آدَمُ، فَقَالَ: هَذَا أَبُوكَ آدَمُ فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ السَّلَامَ، ثُمَّ قَالَ: مَرْحَبًا بِالاِبْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ حَتَّى أَتَى السَّمَاءَ الثَّانِيَةَ، فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَفَتَحَ، فَلَمَّا خَلَصْتُ إِذَا يَحْيَى وَعِيسَى، وَهُمَا ابْنَا الْخَالَةِ، قَالَ: هَذَا يَحْيَى وَعِيسَى، فَسَلِّمْ عَلَيْهِمَا. فَسَلَّمْتُ فَرَدَّا، ثُمَّ قَالَا: مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ الثَّالِثَةِ، فَاسْتَفْتَحَ قِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ:\" وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَفُتِحَ، فَلَمَّا خَلَصْتُ إِذَا يُوسُفُ. قَالَ هَذَا يُوسُفُ فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ فَرَدَّ، ثُمَّ قَالَ: مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ، ثُمَّ صَعِدَ بِي حَتَّى أَتَى السَّمَاءَ الرَّابِعَةَ، فَاسْتَفْتَحَ،","vol":"20","page":511},{"text":"قِيلَ مَنْ هَذَا قَالَ جِبْرِيلُ. قِيلَ وَمَنْ مَعَكَ قَالَ مُحَمَّدٌ. قِيلَ أَوَقَدْ أُرْسِلَ إِلَيْهِ قَالَ نَعَمْ. قِيلَ مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَفُتِحَ، فَلَمَّا خَلَصْتُ إِلَى إِدْرِيسَ قَالَ هَذَا إِدْرِيسُ فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ فَرَدَّ ثُمَّ قَالَ مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي حَتَّى أَتَى السَّمَاءَ الْخَامِسَةَ، فَاسْتَفْتَحَ، قِيلَ مَنْ هَذَا قَالَ جِبْرِيلُ. قِيلَ وَمَنْ مَعَكَ قَالَ مُحَمَّدٌ - ﷺ -. قِيلَ وَقَدْ أُرْسِلَ إِلَيْهِ قَالَ نَعَمْ. قِيلَ مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ. فَلَمَّا خَلَصْتُ فَإِذَا هَارُونُ قَالَ هَذَا هَارُونُ فَسَلِّمْ عَلَيْهِ. فَسَلَّمْتُ عَلَيْهِ فَرَدَّ ثُمَّ قَالَ مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِىِّ الصَّالِحِ. ثُمَّ صَعِدَ بِي حَتَّى أَتَى السَّمَاءَ السَّادِسَةَ، فَاسْتَفْتَحَ، قِيلَ مَنْ هَذَا قَالَ جِبْرِيلُ. قِيلَ مَنْ مَعَكَ قَالَ مُحَمَّدٌ. قِيلَ وَقَدْ أُرْسِلَ إِلَيْهِ قَالَ نَعَمْ. قَالَ مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ، فَلَمَّا خَلَصْتُ، فَإِذَا مُوسَى قَالَ هَذَا مُوسَى فَسَلِّمْ عَلَيْهِ، فَسَلَّمْتُ عَلَيْهِ فَرَدَّ ثُمَّ قَالَ مَرْحَبًا بِالأَخِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. فَلَمَّا تَجَاوَزْتُ بَكَى، قِيلَ لَهُ مَا يُبْكِيكَ قَالَ أَبْكِي لأَنَّ غُلَامًا بُعِثَ بَعْدِي، يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِهِ أَكْثَرُ مَنْ يَدْخُلُهَا مِنْ أُمَّتِي. ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ السَّابِعَةِ، فَاسْتَفْتَحَ جِبْرِيلُ، قِيلَ مَنْ هَذَا قَالَ جِبْرِيلُ. قِيلَ وَمَنْ مَعَكَ قَالَ مُحَمَّدٌ. قِيلَ وَقَدْ بُعِثَ إِلَيْهِ. قَالَ نَعَمْ. قَالَ مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ فَلَمَّا خَلَصْتُ، فَإِذَا إِبْرَاهِيمُ قَالَ هَذَا أَبُوكَ فَسَلِّمْ عَلَيْهِ. قَالَ فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ السَّلَامَ قَالَ مَرْحَبًا بِالاِبْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ. ثُمَّ رُفِعَتْ لِي سِدْرَةُ الْمُنْتَهَى، فَإِذَا نَبِقُهَا مِثْلُ قِلَالِ هَجَرَ، وَإِذَا وَرَقُهَا مِثْلُ آذَانِ الْفِيَلَةِ قَالَ هَذِهِ سِدْرَةُ الْمُنْتَهَى، وَإِذَا أَرْبَعَةُ أَنْهَارٍ نَهْرَانِ بَاطِنَانِ، وَنَهْرَانِ ظَاهِرَانِ. فَقُلْتُ مَا هَذَانِ يَا جِبْرِيلُ قَالَ أَمَّا الْبَاطِنَانِ، فَنَهَرَانِ فِى الْجَنَّةِ، وَأَمَّا الظَّاهِرَانِ فَالنِّيلُ وَالْفُرَاتُ. ثُمَّ رُفِعَ لِى الْبَيْتُ الْمَعْمُورُ، ثُمَّ أُتِيتُ بِإِنَاءٍ مِنْ خَمْرٍ، وَإِنَاءٍ مِنْ لَبَنٍ وَإِنَاءٍ مِنْ عَسَلٍ، فَأَخَذْتُ اللَّبَنَ، فَقَالَ هِيَ الْفِطْرَةُ أَنْتَ عَلَيْهَا وَأُمَّتُكَ. ثُمَّ فُرِضَتْ عَلَيَّ الصَّلَوَاتُ","vol":"20","page":512},{"text":"خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ. فَرَجَعْتُ فَمَرَرْتُ عَلَى مُوسَى، فَقَالَ بِمَا أُمِرْتَ قَالَ أُمِرْتُ بِخَمْسِينَ صَلَاةً كُلَّ يَوْمٍ. قَالَ إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ، وَإِنِّي وَاللَّهِ قَدْ جَرَّبْتُ النَّاسَ قَبْلَكَ، وَعَالَجْتُ بَنِى إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لأُمَّتِكَ. فَرَجَعْتُ، فَوَضَعَ عَنِّي عَشْرًا، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ مِثْلَهُ، فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ مِثْلَهُ، فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ مِثْلَهُ، فَرَجَعْتُ فَأُمِرْتُ بِعَشْرِ صَلَوَاتٍ كُلَّ يَوْمٍ، فَرَجَعْتُ فَقَالَ مِثْلَهُ، فَرَجَعْتُ فَأُمِرْتُ بِخَمْسِ صَلَوَاتٍ كُلَّ يَوْمٍ، فَرَجَعْتُ إِلَى مُوسَى، فَقَالَ بِمَا أُمِرْتَ قُلْتُ أُمِرْتُ بِخَمْسِ صَلَوَاتٍ كُلَّ يَوْمٍ. قَالَ إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ خَمْسَ صَلَوَاتٍ كُلَّ يَوْمٍ، وَإِنِّي قَدْ جَرَّبْتُ النَّاسَ قَبْلَكَ، وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لأُمَّتِكَ. قَالَ سَأَلْتُ رَبِّي حَتَّى اسْتَحْيَيْتُ، وَلَكِنْ أَرْضَى وَأُسَلِّمُ - قَالَ: - فَلَمَّا جَاوَزْتُ نَادَى مُنَادٍ أَمْضَيْتُ فَرِيضَتِي، وَخَفَّفْتُ عَنْ عِبَادِي». [انظر: ٣٢٠٧ - مسلم: ١٦٤ - فتح: ٧/ ٢٠١]\n\n٣٨٨٨ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - فِى قَوْلِهِ تَعَالَى: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ [الإسراء: ٦٠] قَالَ: هِيَ رُؤْيَا عَيْنٍ، أُرِيَهَا رَسُولُ اللَّهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ إِلَى بَيْتِ الْمَقْدِسِ. قَالَ: ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ﴾ [الإسراء: ٦٠] قَالَ: هِيَ شَجَرَةُ الزَّقُّومِ. [٤٧١٦، ٦٦١٣ - مسلم: ١٧٠ - فتح: ٧/ ٢٠٢]","vol":"20","page":513},{"text":"<span data-type='title' id=toc-2436>٤٣ - باب وُفُودُ الأَنْصَارِ إِلَى النَّبِيِّ - ﷺ - بِمَكَّةَ، وَبَيْعَةُ الْعَقَبَةِ</span>\n٣٨٨٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ، أَنَّ عَبْدَ اللَّهِ بْنَ كَعْبٍ - وَكَانَ قَائِدَ كَعْبٍ حِينَ عَمِيَ - قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حِينَ تَخَلَّفَ عَنِ النَّبِيِّ - ﷺ - فِى غَزْوَةِ تَبُوكَ. بِطُولِهِ.\nقَالَ ابْنُ بُكَيْرٍ فِى حَدِيثِهِ: وَلَقَدْ شَهِدْتُ مَعَ النَّبِيِّ - ﷺ - لَيْلَةَ الْعَقَبَةِ حِينَ تَوَاثَقْنَا عَلَى الإِسْلَامِ، وَمَا أُحِبُّ أَنَّ لِي بِهَا مَشْهَدَ بَدْرٍ، وَإِنْ كَانَتْ بَدْرٌ أَذْكَرَ فِى النَّاسِ مِنْهَا. [انظر: ٢٧٥٧ - مسلم: ٢٧٦٩ - فتح: ٧/ ٢١٩]\n\n٣٨٩٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ: كَانَ عَمْرٌو يَقُولُ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ - ﵄ - يَقُولُ: شَهِدَ بِي خَالَايَ الْعَقَبَةَ.\nقَالَ أَبُو عَبْدِ اللَّهِ: قَالَ ابْنُ عُيَيْنَةَ: أَحَدُهُمَا الْبَرَاءُ بْنُ مَعْرُورٍ. [٣٨٩١ - فتح: ٧/ ٢١٩]\n\n٣٨٩١ - حَدَّثَنِى إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ، قَالَ عَطَاءٌ: قَالَ جَابِرٌ: أَنَا وَأَبِي وَخَالِي مِنْ أَصْحَابِ الْعَقَبَةِ. [انظر: ٣٨٩٠ - فتح: ٧/ ٢١٩]\n\n٣٨٩٢ - حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ قَالَ: أَخْبَرَنِي أَبُو إِدْرِيسَ عَائِذُ اللَّهِ، أَنَّ عُبَادَةَ بْنَ الصَّامِتِ - مِنَ الَّذِينَ شَهِدُوا بَدْرًا مَعَ رَسُولِ اللَّهِ - ﷺ -، وَمِنْ أَصْحَابِهِ لَيْلَةَ الْعَقَبَةِ - أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ - ﷺ - قَالَ وَحَوْلَهُ عِصَابَةٌ مِنْ أَصْحَابِهِ: «تَعَالَوْا بَايِعُونِي عَلَى أَنْ لَا تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُونَ بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تَعْصُونِي فِى مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللَّهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ بِهِ فِى الدُّنْيَا فَهْوَ لَهُ كَفَّارَةٌ، وَمَنْ","vol":"20","page":514},{"text":"أَصَابَ مِنْ ذَلِكَ شَيْئًا فَسَتَرَهُ اللَّهُ فَأَمْرُهُ إِلَى اللَّهِ، إِنْ شَاءَ عَاقَبَهُ، وَإِنْ شَاءَ عَفَا عَنْهُ». قَالَ: فَبَايَعْتُهُ عَلَى ذَلِكَ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح: ٧/ ٢١٩]\n\n٣٨٩٣ - حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِى حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنِ الصُّنَابِحِيِّ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ - ﵁ - أَنَّهُ قَالَ: إِنِّي مِنَ النُّقَبَاءِ الَّذِينَ بَايَعُوا رَسُولَ اللَّهِ - ﷺ -. وَقَالَ:، بَايَعْنَاهُ عَلَى أَنْ لَا نُشْرِكَ بِاللَّهِ شَيْئًا، وَلَا نَسْرِقَ، وَلَا نَزْنِيَ، وَلَا نَقْتُلَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ، وَلَا نَنْتَهِبَ، وَلَا نَعْصِيَ بِالْجَنَّةِ إِنْ فَعَلْنَا ذَلِكَ، فَإِنْ غَشِينَا مِنْ ذَلِكَ شَيْئًا كَانَ قَضَاءُ ذَلِكَ إِلَى اللَّهِ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح: ٧/ ٢١٩]","vol":"20","page":515},{"text":"<span data-type='title' id=toc-2437>٤٤ - باب تَزْوِيجِ النَّبِيِّ - ﷺ - عَائِشَةَ (وقدومه) (^١) الْمَدِينَةَ وَبِنَاؤُهُ بِهَا</span>\n٣٨٩٤ - حَدَّثَنِي فَرْوَةُ بْنُ أَبِي الْمَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: تَزَوَّجَنِي النَّبِيُّ - ﷺ - وَأَنَا بِنْتُ سِتِّ سِنِينَ، فَقَدِمْنَا الْمَدِينَةَ فَنَزَلْنَا فِي بَنِي الْحَارِثِ بْنِ خَزْرَجٍ، فَوُعِكْتُ فَتَمَرَّقَ شَعَرِي فَوَفَى جُمَيْمَةً، فَأَتَتْنِي أُمِّي - أُمُّ رُومَانَ - وَإِنِّي لَفِي أُرْجُوحَةٍ وَمَعِى صَوَاحِبُ لِي، فَصَرَخَتْ بِي فَأَتَيْتُهَا لَا أَدْرِى مَا تُرِيدُ بِي، فَأَخَذَتْ بِيَدِي حَتَّى أَوْقَفَتْنِي عَلَى بَابِ الدَّارِ، وَإِنِّي لأَنْهَجُ، حَتَّى سَكَنَ بَعْضُ نَفَسِي، ثُمَّ أَخَذَتْ شَيْئًا مِنْ مَاءٍ فَمَسَحَتْ بِهِ وَجْهِي وَرَأْسِي، ثُمَّ أَدْخَلَتْنِي الدَّارَ فَإِذَا نِسْوَةٌ مِنَ الأَنْصَارِ فِى الْبَيْتِ، فَقُلْنَ: عَلَى الْخَيْرِ وَالْبَرَكَةِ، وَعَلَى خَيْرِ طَائِرٍ. فَأَسْلَمَتْنِي إِلَيْهِنَّ فَأَصْلَحْنَ مِنْ شَأْنِي، فَلَمْ يَرُعْنِي إِلاَّ رَسُولُ اللَّهِ - ﷺ - ضُحًى، فَأَسْلَمَتْنِي إِلَيْهِ، وَأَنَا يَوْمَئِذٍ بِنْتُ تِسْعِ سِنِينَ. [٣٨٩٦، ٥١٣٣، ٥١٣٤، ٥١٥٦، ٥١٦٠، ٥١٥٨ - مسلم: ١٤٢٢ - فتح: ٧/ ٢٢٣]\n\n٣٨٩٥ - حَدَّثَنَا مُعَلًّى، حَدَّثَنَا وُهَيْبٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهَا: «أُرِيتُكِ فِى الْمَنَامِ مَرَّتَيْنِ، أَرَى أَنَّكِ فِى سَرَقَةٍ مِنْ حَرِيرٍ، وَيَقُولُ هَذِهِ امْرَأَتُكَ فَاكْشِفْ عَنْهَا. فَإِذَا هِيَ أَنْتِ، فَأَقُولُ: إِنْ يَكُ هَذَا مِنْ عِنْدِ اللَّهِ يُمْضِهِ».\n[٥٠٧٨، ٥١٢٥، ٧٠١١، ١٠١٢ - مسلم: ٢٤٣٨ - فتح: ٧/ ٢٢٣]\n\n٣٨٩٦ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، قَالَ: تُوُفِّيَتْ خَدِيجَةُ قَبْلَ مَخْرَجِ النَّبِيِّ - ﷺ - إِلَى الْمَدِينَةِ بِثَلَاثِ سِنِينَ، فَلَبِثَ سَنَتَيْنِ أَوْ قَرِيبًا مِنْ ذَلِكَ، وَنَكَحَ عَائِشَةَ وَهْيَ بِنْتُ سِتِّ سِنِينَ، ثُمَّ بَنَى بِهَا وَهْيَ بِنْتُ تِسْعِ سِنِينَ.\n[انظر: ٣٨٩٤ - مسلم: ١٤٢٢ - فتح: ٧/ ٢٢٤]\n_________\n(^١) كذا في الأصل، وفي اليونينية: (وقدومها). ولا تعليق عليها!","vol":"20","page":516},{"text":"ذكر فيه ثلاثة أحاديث:\nأحدها:\nعن عائشة ﵂ قَالَتْ: تَزَوَّجَنِي رسول الله - ﷺ - وَأَنَا بِنْتُ سِتِّ سِنِينَ، فَقَدِمْنَا المَدِينَةَ، فَنَزَلْنَا فِي بَنِي الحَارِثِ بْنِ الخزرج، فَوُعِكْتُ، فَتَمَرَّقَ شَعَرِي فَوَفَى جُمَيْمَةً، فَأَتَتْنِي أُمِّي -أُمُّ رُومَانَ- وَإِنِّي لَفِي أُرْجُوحَةٍ وَمَعِي صَوَاحِبُ لِي، فَصَرَخَتْ بِي .. الحديث.\nقولها: (بنت ست) ذكر غيره أنه ابنت سبع، ويجمع بينهما أنها كملت ستًّا، ودخلت في السابعة، فمن قال: ست أراد تامة، ومن قال: سبع أراد شرعت فيها.\nوقولها: (فنزلنا في بني الحارث) يعني: أهل أبي بكر.\nوقولها: (فوعكت) أي: مرضت. قاله الداودي، وعك: أي مرض وحمي (…) (^١) وقال: هو مغث المرض أي: (…) (^٢) وقيل: إنه انزعاج المريض الحمى وتحريكها إياها.\nوقولها: (فتمرق شعري)، هو بالزاي أي: تقطع وتساقط، وبالراء أي: انتثر وأنتف، يقال: مرقت الإهاب نزعت عنه الصوف كذا عند أبي ذر، وبالزاي عند أبي الحسن.\nوقولها: (فوفى جميمة) الجمة من الإنسان مجتمع شعر ناصيته قاله ابن فارس (^٣)، وقال شمر: إنها أكثر من الوفرة. قال: وهي الجمة إذا سقطت عن المنكبين، والوفرة: حتى شحمة الأذنين.\n_________\n(^١) كلمات غير واضحة بالأصل، وقد أشرنا قريبًا إلى علة ذلك.\n(^٢) السابق\n(^٣) \"المجمل\" ١/ ١٧٤ مادة: (جمم).","vol":"20","page":517},{"text":"وقولها: (وإني لفي أرجوحه) أي: العلو، قاله الداودي. وقال الجوهري: ترجحت الإرجوحة بالغلام: مالت (^١) فأن أراد الداودي بالعلو نقيض (…) (^٢) فهي العليا، وإن أراد (…) (^٣) السفل، فليست (…) (^٤) وجه (…) (^٥).\nوقولها: (حتى أوقفتني على باب الدار) كذا وقع، والمشهور في اللغة كما قال ابن التين: وقفت، ثلاثي.\nوقولها: (وإني لأنهج حتى سكن بعض نفسي) قال ابن فارس: يقال: أتانا فلان ينهج أي: مبهورًا النفس (^٦).\nوقال الهروي: معنى أنهج: أربو وأتنفس، يقال: نهج وأنهج (^٧). وقال أبو عبيدة: لا يقال: نهج.\nوقال الداودي: معناه أنها خفق فؤادها من الروع، فإنها أحست شيئًا.\nوقولهن: (على الخير والبركة) هو تفاؤل ودعاء.\nوقولهن (على خير طائر) أي: على خير حظ ونصيب.\nوقولها: (فلم يرعني إلا رسول الله - ﷺ -) أي يفاجئني، وإنما يقال ذلك في الشيء (لا) (^٨) تتوقعه فيهجم عليك.\n_________\n(^١) \"الصحاح\" ١/ ٣٦٤ مادة: (رجح).\n(^٢) كلمات غير واضحة بالأصل، وقد أشرنا قريبًا إلى علة ذلك. فانتبه.\n(^٣): (^٥) السابق.\n(^٦) \"المجمل\" ٢/ ٨٤٥ (مادة: نهج).\n(^٧) \"غريب الحديث\" ٢/ ٤٢.\n(^٨) في الأصل: (ألا)، والمثبت الأليق للسياق.","vol":"20","page":518},{"text":"الحديث الثاني:\nحديثها أيضًا أنه - ﵇ - قَالَ لَهَا: \"أُرِيتُكِ فِي المَنَامِ مَرّتَيْنِ، أَرى أَنَّكِ فِي سرقة مِنْ حَرِيرٍ، وَيَقُولُ: هذه امْرَأتُكَ فَاكْشِفْ عَنْهَا. فَإِذَا هِيَ أَنْتِ، فَأقولُ: إِنْ يَكُ هذا مِنْ عِنْدِ اللهِ يُمْضِهِ\".\nالشرح:\nقوله (سرقة من حرير) قطعة منه، وكان الأصمعي يقول: السرقة دخيلة في العرب من كلام الفرس (وانتقده) (^١) في كلامهم، سره (^٢)، جَيِّد، ووصف أعرابي رجلًا فقال: لسانه أرق من ورقة، وألين من سرقة، وقال الداودي: السرقة: الثوب، وسيأتي الكلام عليه في النكاح إن شاء الله تعالى (^٣).\nالحديث الثالث:\nحديث عروة قال: تُوُفِّيَتْ خَدِيجَةُ قَبْلَ مَخْرَجِ النَّبِيِّ - ﷺ - إِلَى المَدِينَةِ بثلَاثِ سِنِينَ، فَلَبِثَ سَنَتَيْنِ أَوْ قَرِيبًا مِنْ ذَلِكَ، وَنكحَ عَائِشَةَ ﵂ وَهْيَ بِنْتُ سِتِّ سِنِينَ، ثُمَّ بَنَى بِهَا وَهْيَ بِنْتُ تِسْعِ سِنِينَ.\nالشرح:\nأما خديجة ﵂ فماتت قبل الهجرة من غير شك، وماتت في رمضان سنة عشر كما مر في ترجمتها.\nوأما تزوجه عائشة ﵂ وهي بنت ست فهو الصواب، وقيل فيه أيضًا بنت سبع كما سلف، وهو ضعيف، وبنى بها بالمدينة\n_________\n(^١) كذا صورتها التقريبية في الأصل ولعل الأليق للسياق: (وأصلها) أو ما معناه والله أعلم.\n(^٢) هو الأصل الفارسي لـ (سرق) فَعُرِّبَ. انظر \"تهذيب اللغة\" ٢/ ١٦٧٦ - ١٦٧٧.\n(^٣) سيأتي برقم (٥٠٧٨)، باب نكاح الأبكار.","vol":"20","page":519},{"text":"بعد منصرفه من وقعة بدر في شوال سنة اثنين من الهجرة، وكونها بني بها وهي بنت تسع فهو الصواب.\nوقيل: على رأس ثمانية عشر شهرًا من مهاجره، وأغرب منه أنه بعد الهجرة بسبعة أشهر، وهو واهٍ.\nوظاهر إيراد عروة أنه تزوجها بعد خديجة، وكأن المعروف خلافه، وإنما تزوج بسودة بعد موت خديجة، وقبل العقد على عائشة.\nقال ابن إسحاق: أول نسائه خديجة ثم سودة ثم عائشة (^١). ثم عد الباقي، ومنهم من قال: عائشة قبلها.\nقال الماوردي: الفقهاء يقولون: تزويج عائشة قبل سودة، والمحدثون يقولون: سودة. وقال الشيخ أبو محمد في \"جامع المختصر\": (إنه عقد على عائشة ولم يدخل بها، ودخل بسودة) (^٢) بنى على عائشة بعد مقدمه المدينة بثمانية أشهر فعلى هذا يكون عمرها حينئذ خمس سنين وأشهرا.\nقال الداودي: قد يكون قوله في البخاري: قبل مخرجه بثلاث سنين أي: وأشهر فسمى الشيء باسم ما يقاربه، وتزوجها بعد ذلك قبل الهجرة بقريب من السنتين، ودخل بها بعد الهجرة بسنة.\nقال الدمياطي: والصواب أنه تزوج سودة بعد خديجة في رمضان سنة ماتت خديجة، ثم تزوج عائشة في شوال سنة عشر.\n_________\n(^١) \"سيرة ابن إسحاق \" ص ٢٣٨.\n(^٢) ذكر على الجملة علامة: لا … إلى. اهـ وورد في هامش الأصل تعليق نصه: عرض لي في الأصل: وقد يجمع بينهما بأنه عقد على عائشة ولم يدخل بها ودخل بسودة.","vol":"20","page":520},{"text":"وقوله: (ثم بنا بها) أنكره بعضهم. قال: والصحيح بنى عليها، قال بعض أهل اللغة: وأصله أن يبني على زوجته قبة من أَدمٍ عند أخذه لها (^١).\nفائدة:\nأقامت عنده تسعًا وعاشت بعده ثمانيًا وأربعين سنة وماتت في رمضان سنة ثمان وخمسين أو سنة خمس وخمسين. أو سنة ست أو سبع في رمضان أو شوال، قولان فقاربت سبعًا وستين سنة أو بلغتها، قاله الهيثم بن عدي (^٢).\n_________\n(^١) انظر: \"الصحاح\" ٦/ ٢٢٨٦ مادة [بنى].\n(^٢) هو الهيثم بن عدي بن عبد الرحمن، الأخباري أبو عبد الرحمن الطائي الكوفي، المؤرخ، قال عنه يحيى بن معين، وأبو داود: كذاب، وقال النسائي: متروك الحديث. ورُوي أن جاريته قالت: كان مولاي يقوم عامة الليل يصلي، فماذا أصبح جلس يكذب، وقال ابن عدي: ما أقل ماله من المسندات، وإنما هو صاحب أخبار وأسمار ونسب وأشعار. وقال ابن خلكان: كان الهيثم يتعرض لمعرفة أصول الناس ونقل أخبارهم، فأورد معايبهم وأظهرها وكانت مستورة، فكره لذلك. مات سنة سبع ومائتين، وله تصانيف كثيرة، كلها مفقودة عدا كتاب \"المثالب\". انظر ترجمته في: \"الكامل في ضعفاء الرجال\" لابن عدي ٨/ ٤٠٠، \"تاريخ بغداد\" ١٤/ ٥٠، \"وفيات الأعيان\" لابن خلكان ٦/ ١٠٦، \"سير أعلام النبلاء\" ١٠/ ١٠٣، \"معجم المؤلفين\" ٤/ ٦٧.","vol":"20","page":521},{"text":"<span data-type='title' id=toc-2438>٤٥ - باب هِجْرَةُ النَّبِيِّ - ﷺ - وَأَصْحَابِهِ إِلَى الْمَدِينَةِ</span>\nوَقَالَ عَبْدُ اللَّهِ بْنُ زَيْدٍ وَأَبُو هُرَيْرَةَ - ﵄ - عَنِ النَّبِيِّ - ﷺ -: «لَوْلَا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الأَنْصَارِ».\nوَقَالَ أَبُو مُوسَى، عَنِ النَّبِيِّ - ﷺ -: «رَأَيْتُ فِى الْمَنَامِ أَنِّى أُهَاجِرُ مِنْ مَكَّةَ إِلَى أَرْضٍ بِهَا نَخْلٌ، فَذَهَبَ وَهَلِي إِلَى أَنَّهَا الْيَمَامَةُ أَوْ هَجَرُ، فَإِذَا هِيَ الْمَدِينَةُ يَثْرِبُ».\n\n٣٨٩٧ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا وَائِلٍ يَقُولُ: عُدْنَا خَبَّابًا، فَقَالَ: هَاجَرْنَا مَعَ النَّبِيِّ - ﷺ - نُرِيدُ وَجْهَ اللَّهِ، فَوَقَعَ أَجْرُنَا عَلَى اللَّهِ، فَمِنَّا مَنْ مَضَى، لَمْ يَأْخُذْ مِنْ أَجْرِهِ شَيْئًا، مِنْهُمْ مُصْعَبُ بْنُ عُمَيْرٍ قُتِلَ يَوْمَ أُحُدٍ، وَتَرَكَ نَمِرَةً، فَكُنَّا إِذَا غَطَّيْنَا بِهَا رَأْسَهُ بَدَتْ رِجْلَاهُ، وَإِذَا غَطَّيْنَا رِجْلَيْهِ بَدَا رَأْسُهُ، فَأَمَرَنَا رَسُولُ اللَّهِ - ﷺ - أَنْ نُغَطِّيَ رَأْسَهُ، وَنَجْعَلَ عَلَى رِجْلَيْهِ شَيْئًا مِنْ إِذْخِرٍ، وَمِنَّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ فَهْوَ يَهْدِبُهَا. [انظر: ١٢٧٦ - مسلم: ٩٤٠، فتح: ٧/ ٢٢٦]\n\n٣٨٩٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادٌ - هُوَ ابْنُ زَيْدٍ - عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ قَالَ: سَمِعْتُ عُمَرَ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الأَعْمَالُ بِالنِّيَّةِ، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ - ﷺ -». [انظر: ١ - مسلم: ١٩٠٧ - فتح: ٧/ ٢٢٦]\n\n٣٨٩٩ - حَدَّثَنِي إِسْحَاقُ بْنُ يَزِيدَ الدِّمَشْقِيُّ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي أَبُو عَمْرٍو الأَوْزَاعِيُّ، عَنْ عَبْدَةَ بْنِ أَبِى لُبَابَةَ، عَنْ مُجَاهِدِ بْنِ جَبْرٍ الْمَكِّيِّ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ - ﵄ - كَانَ يَقُولُ: لَا هِجْرَةَ بَعْدَ الْفَتْحِ. [٤٣٠٩، ٤٣١٠، ٤٣١١ - فتح: ٧/ ٢٢٦]\n\n٣٩٠٠ - وَحَدَّثَنِى الأَوْزَاعِيُّ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ قَالَ: زُرْتُ عَائِشَةَ مَعَ عُبَيْدِ بْنِ عُمَيْرٍ اللَّيْثِيِّ، فَسَأَلْنَاهَا عَنِ الْهِجْرَةِ، فَقَالَتْ: لَا هِجْرَةَ الْيَوْمَ، كَانَ الْمُؤْمِنُونَ يَفِرُّ","vol":"20","page":522},{"text":"أَحَدُهُمْ بِدِينِهِ إِلَى اللَّهِ تَعَالَى وَإِلَى رَسُولِهِ - ﷺ - مَخَافَةَ أَنْ يُفْتَنَ عَلَيْهِ، فَأَمَّا الْيَوْمَ فَقَدْ أَظْهَرَ اللَّهُ الإِسْلَامَ، وَالْيَوْمَ يَعْبُدُ رَبَّهُ حَيْثُ شَاءَ، وَلَكِنْ جِهَادٌ وَنِيَّةٌ. [انظر: ٣٠٨٠ - مسلم: ١٨٦٤، فتح: ٧/ ٢٢٦]\n\n٣٩٠١ - حَدَّثَنِي زَكَرِيَّاءُ بْنُ يَحْيَى، حَدَّثَنَا ابْنُ نُمَيْرٍ، قَالَ هِشَامٌ: فَأَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ -، أَنَّ سَعْدًا قَالَ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ لَيْسَ أَحَدٌ أَحَبَّ إِلَىَّ أَنْ أُجَاهِدَهُمْ فِيكَ مِنْ قَوْمٍ كَذَّبُوا رَسُولَكَ - ﷺ - وَأَخْرَجُوهُ، اللَّهُمَّ فَإِنِّي أَظُنُّ أَنَّكَ قَدْ وَضَعْتَ الْحَرْبَ بَيْنَنَا وَبَيْنَهُمْ. وَقَالَ أَبَانُ بْنُ يَزِيدَ: حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، أَخْبَرَتْنِي عَائِشَةُ: مِنْ قَوْمٍ كَذَّبُوا نَبِيَّكَ وَأَخْرَجُوهُ مِنْ قُرَيْشٍ. [انظر: ٤٦٣ - مسلم: ١٧٦٩، فتح: ٧/ ٢٢٦]\n\n٣٩٠٢ - حَدَّثَنَا مَطَرُ بْنُ الْفَضْلِ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: بُعِثَ رَسُولُ اللَّهِ - ﷺ - لأَرْبَعِينَ سَنَةً، فَمَكُثَ بِمَكَّةَ ثَلَاثَ عَشْرَةَ سَنَةً يُوحَى إِلَيْهِ، ثُمَّ أُمِرَ بِالْهِجْرَةِ، فَهَاجَرَ عَشْرَ سِنِينَ، وَمَاتَ وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ. [انظر: ٣٨٥١ - مسلم: ٢٣٥١، فتح: ٧/ ٢٢٧]\n\n٣٩٠٣ - حَدَّثَنِي مَطَرُ بْنُ الْفَضْلِ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: مَكَثَ رَسُولُ اللَّهِ - ﷺ - بِمَكَّةَ ثَلَاثَ عَشْرَةَ، وَتُوُفِّيَ وَهْوَ ابْنُ ثَلَاثٍ وَسِتِّينَ. [انظر: ٣٨٥١ - مسلم: ٢٣٥١، فتح: ٧/ ٢٢٧]\n\n٣٩٠٤ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي النَّضْرِ - مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللَّهِ - عَنْ عُبَيْدٍ - يَعْنِي: ابْنَ حُنَيْنٍ - عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ﵁ أَنَّ رَسُولَ اللَّهِ - ﷺ - جَلَسَ عَلَى الْمِنْبَرِ فَقَالَ: «إِنَّ عَبْدًا خَيَّرَهُ اللَّهُ بَيْنَ أَنْ يُؤْتِيَهُ مِنْ زَهْرَةِ الدُّنْيَا مَا شَاءَ، وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ مَا عِنْدَهُ». فَبَكَى أَبُو بَكْرٍ وَقَالَ: فَدَيْنَاكَ بِآبَائِنَا وَأُمَّهَاتِنَا. فَعَجِبْنَا لَهُ، وَقَالَ النَّاسُ: انْظُرُوا إِلَى هَذَا الشَّيْخِ، يُخْبِرُ رَسُولُ اللَّهِ - ﷺ - عَنْ عَبْدٍ خَيَّرَهُ اللَّهُ بَيْنَ أَنْ يُؤْتِيَهُ مِنْ زَهْرَةِ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، وَهْوَ يَقُولُ: فَدَيْنَاكَ بِآبَائِنَا وَأُمَّهَاتِنَا! فَكَانَ رَسُولُ اللَّهِ - ﷺ - هُوَ الْمُخَيَّرَ، وَكَانَ أَبُو بَكْرٍ هُوَ أَعْلَمَنَا بِهِ. وَقَالَ رَسُولُ اللَّهِ - ﷺ -: «إِنَّ مِنْ أَمَنِّ النَّاسِ عَلَيَّ فِى صُحْبَتِهِ وَمَالِهِ أَبَا بَكْرٍ، وَلَوْ كُنْتُ","vol":"20","page":523},{"text":"مُتَّخِذًا خَلِيلًا مِنْ أُمَّتِي لَاتَّخَذْتُ أَبَا بَكْرٍ، إِلاَّ خُلَّةَ الإِسْلَامِ، لَا يَبْقَيَنَّ فِى الْمَسْجِدِ خَوْخَةٌ إِلاَّ خَوْخَةُ أَبِى بَكْرٍ». [انظر: ٤٦٦ - مسلم: ٢٣٨٢ - فتح: ٧/ ٢٢٧]\n\n٣٩٠٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: لَمْ أَعْقِلْ أَبَوَىَّ قَطُّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ، وَلَمْ يَمُرَّ عَلَيْنَا يَوْمٌ إِلاَّ يَأْتِينَا فِيهِ رَسُولُ اللَّهِ - ﷺ - طَرَفَيِ النَّهَارِ بُكْرَةً وَعَشِيَّةً، فَلَمَّا ابْتُلِيَ الْمُسْلِمُونُ خَرَجَ أَبُو بَكْرٍ مُهَاجِرًا نَحْوَ أَرْضِ الْحَبَشَةِ، حَتَّى بَلَغَ بَرْكَ الْغِمَادِ لَقِيَهُ ابْنُ الدَّغِنَةِ وَهْوَ سَيِّدُ الْقَارَةِ - فَقَالَ: أَيْنَ تُرِيدُ يَا أَبَا بَكْرٍ؟ فَقَالَ أَبُو بَكْرٍ: أَخْرَجَنِي قَوْمِي، فَأُرِيدُ أَنْ أَسِيحَ فِى الأَرْضِ وَأَعْبُدَ رَبِّي. قَالَ ابْنُ الدَّغِنَةِ: فَإِنَّ مِثْلَكَ يَا أَبَا بَكْرٍ لَا يَخْرُجُ وَلَا يُخْرَجُ، إِنَّكَ تَكْسِبُ الْمَعْدُومَ، وَتَصِلُ الرَّحِمَ وَتَحْمِلُ الْكَلَّ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ، فَأَنَا لَكَ جَارٌ، ارْجِعْ وَاعْبُدْ رَبَّكَ بِبَلَدِكَ. فَرَجَعَ وَارْتَحَلَ مَعَهُ ابْنُ الدَّغِنَةِ، فَطَافَ ابْنُ الدَّغِنَةِ عَشِيَّةً فِى أَشْرَافِ قُرَيْشٍ، فَقَالَ لَهُمْ: إِنَّ أَبَا بَكْرٍ لَا يَخْرُجُ مِثْلُهُ وَلَا يُخْرَجُ، أَتُخْرِجُونَ رَجُلًا يَكْسِبُ الْمَعْدُومَ، وَيَصِلُ الرَّحِمَ، وَيَحْمِلُ الْكَلَّ، وَيَقْرِي الضَّيْفَ، وَيُعِينُ عَلَى نَوَائِبِ الْحَقِّ؟! فَلَمْ تُكَذِّبْ قُرَيْشٌ بِجِوَارِ ابْنِ الدَّغِنَةِ، وَقَالُوا: لاِبْنِ الدَّغِنَةِ مُرْ أَبَا بَكْرٍ فَلْيَعْبُدْ رَبَّهُ فِي دَارِهِ، فَلْيُصَلِّ فِيهَا وَلْيَقْرَأْ مَا شَاءَ، وَلَا يُؤْذِينَا بِذَلِكَ، وَلَا يَسْتَعْلِنْ بِهِ؛ فَإِنَّا نَخْشَى أَنْ يَفْتِنَ نِسَاءَنَا وَأَبْنَاءَنَا. فَقَالَ ذَلِكَ ابْنُ الدَّغِنَةِ لأَبِي بَكْرٍ، فَلَبِثَ أَبُو بَكْرٍ بِذَلِكَ يَعْبُدُ رَبَّهُ فِى دَارِهِ، وَلَا يَسْتَعْلِنُ بِصَلَاتِهِ، وَلَا يَقْرَأُ فِى غَيْرِ دَارِهِ، ثُمَّ بَدَا لأَبِي بَكْرٍ فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ وَكَانَ يُصَلِّي فِيهِ وَيَقْرَأُ الْقُرْآنَ، فَيَنْقَذِفُ عَلَيْهِ نِسَاءُ الْمُشْرِكِينَ وَأَبْنَاؤُهُمْ، وَهُمْ يَعْجَبُونَ مِنْهُ، وَيَنْظُرُونَ إِلَيْهِ، وَكَانَ أَبُو بَكْرٍ رَجُلًا بَكَّاءً، لَا يَمْلِكُ عَيْنَيْهِ إِذَا قَرَأَ الْقُرْآنَ، وَأَفْزَعَ ذَلِكَ أَشْرَافَ قُرَيْشٍ مِنَ الْمُشْرِكِينَ، فَأَرْسَلُوا إِلَى ابْنِ الدَّغِنَةِ، فَقَدِمَ عَلَيْهِمْ، فَقَالُوا: إِنَّا كُنَّا أَجَرْنَا أَبَا بَكْرٍ بِجِوَارِكَ، عَلَى أَنْ يَعْبُدَ رَبَّهُ فِى دَارِهِ، فَقَدْ جَاوَزَ ذَلِكَ، فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ، فَأَعْلَنَ بِالصَّلَاةِ وَالْقِرَاءَةِ فِيهِ، وَإِنَّا قَدْ خَشِينَا أَنْ يَفْتِنَ نِسَاءَنَا وَأَبْنَاءَنَا فَانْهَهُ، فَإِنْ أَحَبَّ أَنْ يَقْتَصِرَ عَلَى أَنْ يَعْبُدَ رَبَّهُ فِي دَارِهِ فَعَلَ، وَإِنْ أَبَى إِلاَّ أَنْ يُعْلِنَ بِذَلِكَ فَسَلْهُ أَنْ يَرُدَّ إِلَيْكَ ذِمَّتَكَ، فَإِنَّا قَدْ كَرِهْنَا أَنْ نُخْفِرَكَ، وَلَسْنَا","vol":"20","page":524},{"text":"مُقِرِّينَ لأَبِي بَكْرٍ الاِسْتِعْلَانَ. قَالَتْ عَائِشَةُ: فَأَتَى ابْنُ الدَّغِنَةِ إِلَى أَبِي بَكْرٍ فَقَالَ: قَدْ عَلِمْتَ الَّذِى عَاقَدْتُ لَكَ عَلَيْهِ، فَإِمَّا أَنْ تَقْتَصِرَ عَلَى ذَلِكَ، وَإِمَّا أَنْ تَرْجِعَ إِلَىَّ ذِمَّتِي، فَإِنِّي لَا أُحِبُّ أَنْ تَسْمَعَ الْعَرَبُ أَنِّي أُخْفِرْتُ فِى رَجُلٍ عَقَدْتُ لَهُ. فَقَالَ أَبُو بَكْرٍ: فَإِنِّي أَرُدُّ إِلَيْكَ جِوَارَكَ، وَأَرْضَى بِجِوَارِ اللَّهِ ﷿. وَالنَّبِيُّ - ﷺ - يَوْمَئِذٍ بِمَكَّةَ، فَقَالَ النَّبِيُّ - ﷺ - لِلْمُسْلِمِينَ: «إِنِّى أُرِيتُ دَارَ هِجْرَتِكُمْ ذَاتَ نَخْلٍ بَيْنَ لَابَتَيْنِ». وَهُمَا الْحَرَّتَانِ، فَهَاجَرَ مَنْ هَاجَرَ قِبَلَ الْمَدِينَةِ، وَرَجَعَ عَامَّةُ مَنْ كَانَ هَاجَرَ بِأَرْضِ الْحَبَشَةِ إِلَى الْمَدِينَةِ، وَتَجَهَّزَ أَبُو بَكْرٍ قِبَلَ الْمَدِينَةِ، فَقَالَ لَهُ رَسُولُ اللَّهِ - ﷺ -: «عَلَى رِسْلِكَ، فَإِنِّي أَرْجُو أَنْ يُؤْذَنَ لِي». فَقَالَ أَبُو بَكْرٍ: وَهَلْ تَرْجُو ذَلِكَ بِأَبِي أَنْتَ؟ قَالَ: «نَعَمْ». فَحَبَسَ أَبُو بَكْرٍ نَفْسَهُ عَلَى رَسُولِ اللَّهِ - ﷺ - لِيَصْحَبَهُ، وَعَلَفَ رَاحِلَتَيْنِ كَانَتَا عِنْدَهُ وَرَقَ السَّمُرِ وَهْوَ - الْخَبَطُ - أَرْبَعَةَ أَشْهُرٍ.\nقَالَ ابْنُ شِهَابٍ: قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ: فَبَيْنَمَا نَحْنُ يَوْمًا جُلُوسٌ فِى بَيْتِ أَبِي بَكْرٍ فِى نَحْرِ الظَّهِيرَةِ قَالَ قَائِلٌ لأَبِي بَكْرٍ: هَذَا رَسُولُ اللَّهِ - ﷺ - مُتَقَنِّعًا - فِى سَاعَةٍ لَمْ يَكُنْ يَأْتِينَا فِيهَا، - فَقَالَ أَبُو بَكْرٍ: فِدَاءٌ لَهُ أَبِي وَأُمِّي، وَاللَّهِ مَا جَاءَ بِهِ فِى هَذِهِ السَّاعَةِ إِلاَّ أَمْرٌ. قَالَتْ: فَجَاءَ رَسُولُ اللَّهِ - ﷺ - فَاسْتَأْذَنَ، فَأُذِنَ لَهُ فَدَخَلَ، فَقَالَ النَّبِيُّ - ﷺ - لأَبِي بَكْرٍ: «أَخْرِجْ مَنْ عِنْدَكَ». فَقَالَ أَبُو بَكْرٍ: إِنَّمَا هُمْ أَهْلُكَ بِأَبِي أَنْتَ يَا رَسُولَ اللَّهِ. قَالَ: «فَإِنِّي قَدْ أُذِنَ لِي فِى الْخُرُوجِ». فَقَالَ أَبُو بَكْرٍ: الصَّحَابَةُ بِأَبِي أَنْتَ يَا رَسُولَ اللَّهِ؟ قَالَ رَسُولُ اللَّهِ - ﷺ - «نَعَمْ». قَالَ أَبُو بَكْرٍ: فَخُذْ بِأَبِي أَنْتَ يَا رَسُولَ اللَّهِ إِحْدَى رَاحِلَتَيَّ هَاتَيْنِ. قَالَ رَسُولُ اللَّهِ - ﷺ -: «بِالثَّمَنِ». قَالَتْ عَائِشَةُ فَجَهَّزْنَاهُمَا أَحَثَّ الْجَهَازِ، وَصَنَعْنَا لَهُمَا سُفْرَةً فِى جِرَابٍ، فَقَطَعَتْ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ قِطْعَةً مَنْ نِطَاقِهَا فَرَبَطَتْ بِهِ عَلَى فَمِ الْجِرَابِ؛ فَبِذَلِكَ سُمِّيَتْ ذَاتَ النِّطَاقِ - قَالَتْ: ثُمَّ لَحِقَ رَسُولُ اللَّهِ - ﷺ - وَأَبُو بَكْرٍ بِغَارٍ فِى جَبَلِ ثَوْرٍ فَكَمَنَا فِيهِ ثَلَاثَ لَيَالٍ، يَبِيتُ عِنْدَهُمَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ وَهْوَ غُلَامٌ شَابٌّ ثَقِفٌ لَقِنٌ، فَيُدْلِجُ مِنْ عِنْدِهِمَا بِسَحَرٍ، فَيُصْبِحُ مَعَ قُرَيْشٍ بِمَكَّةَ كَبَائِتٍ، فَلَا يَسْمَعُ أَمْرًا يُكْتَادَانِ بِهِ إِلاَّ وَعَاهُ، حَتَّى يَأْتِيَهُمَا بِخَبَرِ ذَلِكَ حِينَ يَخْتَلِطُ الظَّلَامُ، وَيَرْعَى عَلَيْهِمَا عَامِرُ بْنُ فُهَيْرَةَ - مَوْلَى أَبِي بَكْرٍ - مِنْحَةً مِنْ غَنَمٍ، فَيُرِيحُهَا عَلَيْهِمَا","vol":"20","page":525},{"text":"حِينَ يَذْهَبُ سَاعَةٌ مِنَ الْعِشَاءِ، فَيَبِيتَانِ فِى رِسْلٍ - وَهْوَ لَبَنُ مِنْحَتِهِمَا وَرَضِيفِهِمَا - حَتَّى يَنْعِقَ بِهَا عَامِرُ بْنُ فُهَيْرَةَ بِغَلَسٍ، يَفْعَلُ ذَلِكَ فِى كُلِّ لَيْلَةٍ مِنْ تِلْكَ اللَّيَالِي الثَّلَاثِ، وَاسْتَأْجَرَ رَسُولُ اللَّهِ - ﷺ - وَأَبُو بَكْرٍ رَجُلًا مِنْ بَنِى الدِّيلِ، وَهْوَ مِنْ بَنِي عَبْدِ بْنِ عَدِيٍّ هَادِيًا خِرِّيتًا - وَالْخِرِّيتُ الْمَاهِرُ بِالْهِدَايَةِ - قَدْ غَمَسَ حِلْفًا فِى آلِ الْعَاصِ بْنِ وَائِلٍ السَّهْمِيِّ، وَهْوَ عَلَى دِينِ كُفَّارِ قُرَيْشٍ فَأَمِنَاهُ، فَدَفَعَا إِلَيْهِ رَاحِلَتَيْهِمَا، وَوَاعَدَاهُ غَارَ ثَوْرٍ بَعْدَ ثَلَاثِ لَيَالٍ بِرَاحِلَتَيْهِمَا صُبْحَ ثَلَاثٍ، وَانْطَلَقَ مَعَهُمَا عَامِرُ بْنُ فُهَيْرَةَ وَالدَّلِيلُ فَأَخَذَ بِهِمْ طَرِيقَ السَّوَاحِلِ. [انظر: ٤٧٦ - فتح: ٧/ ٢٣٠]\n\n٣٩٠٦ - قَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ مَالِكٍ الْمُدْلِجِيُّ - وَهْوَ ابْنُ أَخِي سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ - أَنَّ أَبَاهُ أَخْبَرَهُ، أَنَّهُ سَمِعَ سُرَاقَةَ بْنَ جُعْشُمٍ يَقُولُ: جَاءَنَا رُسُلُ كُفَّارِ قُرَيْشٍ يَجْعَلُونَ فِى رَسُولِ اللَّهِ - ﷺ - وَأَبِي بَكْرٍ دِيَةَ كُلِّ وَاحِدٍ مِنْهُمَا، مَنْ قَتَلَهُ أَوْ أَسَرَهُ، فَبَيْنَمَا أَنَا جَالِسٌ فِى مَجْلِسٍ مِنْ مَجَالِسِ قَوْمِي بَنِي مُدْلِجٍ أَقْبَلَ رَجُلٌ مِنْهُمْ، حَتَّى قَامَ عَلَيْنَا وَنَحْنُ جُلُوسٌ، فَقَالَ: يَا سُرَاقَةُ، إِنِّي قَدْ رَأَيْتُ آنِفًا أَسْوِدَةً بِالسَّاحِلِ أُرَاهَا مُحَمَّدًا وَأَصْحَابَهُ. قَالَ سُرَاقَةُ: فَعَرَفْتُ أَنَّهُمْ هُمْ، فَقُلْتُ لَهُ إِنَّهُمْ لَيْسُوا بِهِمْ، وَلَكِنَّكَ رَأَيْتَ فُلَانًا وَفُلَانًا انْطَلَقُوا بِأَعْيُنِنَا. ثُمَّ لَبِثْتُ فِي الْمَجْلِسِ سَاعَةً، ثُمَّ قُمْتُ فَدَخَلْتُ فَأَمَرْتُ جَارِيَتِي أَنْ تَخْرُجَ بِفَرَسِي وَهْيَ - مِنْ وَرَاءِ أَكَمَةٍ - فَتَحْبِسَهَا عَلَيَّ، وَأَخَذْتُ رُمْحِي، فَخَرَجْتُ بِهِ مِنْ ظَهْرِ الْبَيْتِ، فَحَطَطْتُ بِزُجِّهِ الأَرْضَ، وَخَفَضْتُ عَالِيَهُ حَتَّى أَتَيْتُ فَرَسِي فَرَكِبْتُهَا، فَرَفَعْتُهَا تُقَرَّبُ بِي حَتَّى دَنَوْتُ مِنْهُمْ، فَعَثَرَتْ بِي فَرَسِي، فَخَرَرْتُ عَنْهَا فَقُمْتُ، فَأَهْوَيْتُ يَدِي إِلَى كِنَانَتِي فَاسْتَخْرَجْتُ مِنْهَا الأَزْلَامَ، فَاسْتَقْسَمْتُ بِهَا أَضُرُّهُمْ أَمْ لَا، فَخَرَجَ الَّذِى أَكْرَهُ، فَرَكِبْتُ فَرَسِي، وَعَصَيْتُ الأَزْلَامَ، تُقَرِّبُ بِي حَتَّى إِذَا سَمِعْتُ قِرَاءَةَ رَسُولِ اللَّهِ - ﷺ - وَهْوَ لَا يَلْتَفِتُ، وَأَبُو بَكْرٍ يُكْثِرُ الاِلْتِفَاتَ - سَاخَتْ يَدَا فَرَسِي فِى الأَرْضِ حَتَّى بَلَغَتَا الرُّكْبَتَيْنِ، فَخَرَرْتُ عَنْهَا، ثُمَّ زَجَرْتُهَا فَنَهَضَتْ، فَلَمْ تَكَدْ تُخْرِجُ يَدَيْهَا، فَلَمَّا اسْتَوَتْ قَائِمَةً، إِذَا لأَثَرِ يَدَيْهَا عُثَانٌ سَاطِعٌ فِى السَّمَاءِ مِثْلُ الدُّخَانِ، فَاسْتَقْسَمْتُ بِالأَزْلَامِ، فَخَرَجَ الَّذِى أَكْرَهُ، فَنَادَيْتُهُمْ بِالأَمَانِ فَوَقَفُوا، فَرَكِبْتُ فَرَسِي حَتَّى جِئْتُهُمْ، وَوَقَعَ فِى نَفْسِي حِينَ لَقِيتُ مَا لَقِيتُ مِنَ الْحَبْسِ","vol":"20","page":526},{"text":"عَنْهُمْ أَنْ سَيَظْهَرُ أَمْرُ رَسُولِ اللَّهِ - ﷺ - فَقُلْتُ لَهُ: إِنَّ قَوْمَكَ قَدْ جَعَلُوا فِيكَ الدِّيَةَ. وَأَخْبَرْتُهُمْ أَخْبَارَ مَا يُرِيدُ النَّاسُ بِهِمْ، وَعَرَضْتُ عَلَيْهِمِ الزَّادَ وَالْمَتَاعَ، فَلَمْ يَرْزَآنِي وَلَمْ يَسْأَلَانِي، إِلاَّ أَنْ قَالَ: أَخْفِ عَنَّا. فَسَأَلْتُهُ أَنْ يَكْتُبَ لِي كِتَابَ أَمْنٍ، فَأَمَرَ عَامِرَ بْنَ فُهَيْرَةَ، فَكَتَبَ فِي رُقْعَةٍ مِنْ أَدِيمٍ، ثُمَّ مَضَى رَسُولُ اللَّهِ - ﷺ -.\nقَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ رَسُولَ اللَّهِ - ﷺ - لَقِيَ الزُّبَيْرَ فِى رَكْبٍ مِنَ الْمُسْلِمِينَ كَانُوا تِجَارًا قَافِلِينَ مِنَ الشَّأْمِ، فَكَسَا الزُّبَيْرُ رَسُولَ اللَّهِ - ﷺ - وَأَبَا بَكْرٍ ثِيَابَ بَيَاضٍ، وَسَمِعَ الْمُسْلِمُونَ بِالْمَدِينَةِ مَخْرَجَ رَسُولِ اللَّهِ - ﷺ - مِنْ مَكَّةَ، فَكَانُوا يَغْدُونَ كُلَّ غَدَاةٍ إِلَى الْحَرَّةِ فَيَنْتَظِرُونَهُ، حَتَّى يَرُدَّهُمْ حَرُّ الظَّهِيرَةِ، فَانْقَلَبُوا يَوْمًا بَعْدَ مَا أَطَالُوا انْتِظَارَهُمْ، فَلَمَّا أَوَوْا إِلَى بُيُوتِهِمْ، أَوْفَى رَجُلٌ مِنْ يَهُودَ عَلَى أُطُمٍ مِنْ آطَامِهِمْ لأَمْرٍ يَنْظُرُ إِلَيْهِ، فَبَصُرَ بِرَسُولِ اللَّهِ - ﷺ - وَأَصْحَابِهِ مُبَيَّضِينَ يَزُولُ بِهِمُ السَّرَابُ، فَلَمْ يَمْلِكِ الْيَهُودِىُّ أَنْ قَالَ بِأَعْلَى صَوْتِهِ: يَا مَعَاشِرَ الْعَرَبِ، هَذَا جَدُّكُمُ الَّذِى تَنْتَظِرُونَ. فَثَارَ الْمُسْلِمُونَ إِلَى السِّلَاحِ، فَتَلَقَّوْا رَسُولَ اللَّهِ - ﷺ - بِظَهْرِ الْحَرَّةِ، فَعَدَلَ بِهِمْ ذَاتَ الْيَمِينِ حَتَّى نَزَلَ بِهِمْ فِى بَنِي عَمْرِو بْنِ عَوْفٍ، وَذَلِكَ يَوْمَ الاِثْنَيْنِ مِنْ شَهْرِ رَبِيعٍ الأَوَّلِ، فَقَامَ أَبُو بَكْرٍ لِلنَّاسِ، وَجَلَسَ رَسُولُ اللَّهِ - ﷺ - صَامِتًا، فَطَفِقَ مَنْ جَاءَ مِنَ الأَنْصَارِ مِمَّنْ لَمْ يَرَ رَسُولَ اللَّهِ - ﷺ - يُحَيِّي أَبَا بَكْرٍ، حَتَّى أَصَابَتِ الشَّمْسُ رَسُولَ اللَّهِ - ﷺ - فَأَقْبَلَ أَبُو بَكْرٍ حَتَّى ظَلَّلَ عَلَيْهِ بِرِدَائِهِ، فَعَرَفَ النَّاسُ رَسُولَ اللَّهِ - ﷺ - عِنْدَ ذَلِكَ، فَلَبِثَ رَسُولُ اللَّهِ - ﷺ - فِي بَنِي عَمْرِو بْنِ عَوْفٍ بِضْعَ عَشْرَةَ لَيْلَةً وَأُسِّسَ الْمَسْجِدُ الَّذِى أُسِّسَ عَلَى التَّقْوَى، وَصَلَّى فِيهِ رَسُولُ اللَّهِ - ﷺ -، ثُمَّ رَكِبَ رَاحِلَتَهُ فَسَارَ يَمْشِي مَعَهُ النَّاسُ حَتَّى بَرَكَتْ عِنْدَ مَسْجِدِ الرَّسُولِ - ﷺ - بِالْمَدِينَةِ، وَهْوَ يُصَلِّي فِيهِ يَوْمَئِذٍ رِجَالٌ مِنَ الْمُسْلِمِينَ، وَكَانَ مِرْبَدًا لِلتَّمْرِ لِسُهَيْلٍ وَسَهْلٍ غُلَامَيْنِ يَتِيمَيْنِ فِى حَجْرِ أَسْعَدَ بْنِ زُرَارَةَ، فَقَالَ رَسُولُ اللَّهِ - ﷺ - حِينَ بَرَكَتْ بِهِ رَاحِلَتُهُ: «هَذَا إِنْ شَاءَ اللَّهُ الْمَنْزِلُ». ثُمَّ دَعَا رَسُولُ اللَّهِ - ﷺ - الْغُلَامَيْنِ، فَسَاوَمَهُمَا بِالْمِرْبَدِ لِيَتَّخِذَهُ مَسْجِدًا، فَقَالَا: لَا، بَلْ نَهَبُهُ لَكَ يَا رَسُولَ اللَّهِ، ثُمَّ بَنَاهُ مَسْجِدًا، وَطَفِقَ رَسُولُ اللَّهِ - ﷺ - يَنْقُلُ مَعَهُمُ اللَّبِنَ فِى بُنْيَانِهِ، وَيَقُولُ وَهُوَ يَنْقُلُ اللَّبِنَ:","vol":"20","page":527},{"text":"هَذَا الْحِمَالُ لَا حِمَالَ خَيْبَرْ … هَذَا أَبَرُّ رَبَّنَا وَأَطْهَرْ»\nوَيَقُولُ:\nاللَّهُمَّ إِنَّ الأَجْرَ أَجْرُ الآخِرَهْ … فَارْحَمِ الأَنْصَارَ وَالْمُهَاجِرَهْ \"\nفَتَمَثَّلَ بِشِعْرِ رَجُلٍ مِنَ الْمُسْلِمِينَ لَمْ يُسَمَّ لِي. قَالَ ابْنُ شِهَابٍ: وَلَمْ يَبْلُغْنَا فِى الأَحَادِيثِ أَنَّ رَسُولَ اللَّهِ - ﷺ - تَمَثَّلَ بِبَيْتِ شِعْرٍ تَامٍّ غَيْرِ هَذَا الْبَيْتِ. [فتح: ٧/ ٢٣٨]\n\n٣٩٠٧ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ وَفَاطِمَةَ، عَنْ أَسْمَاءَ ﵂: صَنَعْتُ سُفْرَةً لِلنَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ حِينَ أَرَادَا الْمَدِينَةَ، فَقُلْتُ لأَبِي: مَا أَجِدُ شَيْئًا أَرْبُطُهُ إِلاَّ نِطَاقِي. قَالَ فَشُقِّيهِ. فَفَعَلْتُ، فَسُمِّيتُ ذَاتَ النِّطَاقَيْنِ. [انظر: ٢٩٧٩ - فتح: ٧/ ٢٤٠]\n\n٣٩٠٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ - ﵁ - قَالَ: لَمَّا أَقْبَلَ النَّبِيُّ - ﷺ - إِلَى الْمَدِينَةِ تَبِعَهُ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ، فَدَعَا عَلَيْهِ النَّبِيُّ - ﷺ - فَسَاخَتْ بِهِ فَرَسُهُ. قَالَ: ادْعُ اللَّهَ لِي وَلَا أَضُرُّكَ. فَدَعَا لَهُ. قَالَ: فَعَطِشَ رَسُولُ اللَّهِ - ﷺ - فَمَرَّ بِرَاعٍ، قَالَ أَبُو بَكْرٍ: فَأَخَذْتُ قَدَحًا فَحَلَبْتُ فِيهِ كُثْبَةً مِنْ لَبَنٍ، فَأَتَيْتُهُ فَشَرِبَ حَتَّى رَضِيتُ. [انظر: ٢٤٣٩ - مسلم: ٢٠٠٩ - فتح: ٧/ ٢٤٠]\n\n٣٩٠٩ - حَدَّثَنِي زَكَرِيَّاءُ بْنُ يَحْيَى، عَنْ أَبِي أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ - ﵂ - أَنَّهَا حَمَلَتْ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قَالَتْ: فَخَرَجْتُ وَأَنَا مُتِمٌّ، فَأَتَيْتُ الْمَدِينَةَ، فَنَزَلْتُ بِقُبَاءٍ، فَوَلَدْتُهُ بِقُبَاءٍ، ثُمَّ أَتَيْتُ بِهِ النَّبِيَّ - ﷺ - فَوَضَعْتُهُ فِى حَجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ، فَمَضَغَهَا، ثُمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ شَيْءٍ دَخَلَ جَوْفَهُ رِيقُ رَسُولِ اللَّهِ - ﷺ -، ثُمَّ حَنَّكَهُ بِتَمْرَةٍ، ثُمَّ دَعَا لَهُ وَبَرَّكَ عَلَيْهِ، وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِى الإِسْلَامِ.\nتَابَعَهُ خَالِدُ بْنُ مَخْلَدٍ عَنْ عَلِيِّ بْنِ مُسْهِرٍ عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ - ﵂ - أَنَّهَا هَاجَرَتْ إِلَى النَّبِيِّ - ﷺ - وَهْىَ حُبْلَى. [٥٤٦٩ - مسلم: ٢١٤٦ - فتح: ٧/ ٢٤٨]\n\n٣٩١٠ - حَدَّثَنَا قُتَيْبَةُ عَنْ أَبِى أُسَامَةَ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ - ﵂ - قَالَتْ أَوَّلُ مَوْلُودٍ وُلِدَ فِى الإِسْلَامِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، أَتَوْا بِهِ النَّبِيَّ - ﷺ -،","vol":"20","page":528},{"text":"فَأَخَذَ النَّبِيُّ - ﷺ - تَمْرَةً فَلَاكَهَا، ثُمَّ أَدْخَلَهَا فِي فِيهِ، فَأَوَّلُ مَا دَخَلَ بَطْنَهُ رِيقُ النَّبِيِّ - ﷺ -. [مسلم: ٢١٤٨ - فتح: ٧/ ٢٤٨]\n\n٣٩١١ - حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا أَبِي، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: أَقْبَلَ نَبِيُّ اللَّهِ - ﷺ - إِلَى الْمَدِينَةِ وَهْوَ مُرْدِفٌ أَبَا بَكْرٍ، وَأَبُو بَكْرٍ شَيْخٌ يُعْرَفُ، وَنَبِيُّ اللَّهِ - ﷺ - شَابٌّ لَا يُعْرَفُ، قَالَ: فَيَلْقَى الرَّجُلُ أَبَا بَكْرٍ فَيَقُولُ: يَا أَبَا بَكْرٍ، مَنْ هَذَا الرَّجُلُ الَّذِى بَيْنَ يَدَيْكَ؟ فَيَقُولُ: هَذَا الرَّجُلُ يَهْدِينِي السَّبِيلَ. قَالَ: فَيَحْسِبُ الْحَاسِبُ أَنَّهُ إِنَّمَا يَعْنِي الطَّرِيقَ، وَإِنَّمَا يَعْنِي سَبِيلَ الْخَيْرِ، فَالْتَفَتَ أَبُو بَكْرٍ فَإِذَا هُوَ بِفَارِسٍ قَدْ لَحِقَهُمْ، فَقَالَ: يَا رَسُولَ اللَّهِ، هَذَا فَارِسٌ قَدْ لَحِقَ بِنَا. فَالْتَفَتَ نَبِيُّ اللَّهِ - ﷺ - فَقَالَ: «اللَّهُمَّ اصْرَعْهُ». فَصَرَعَهُ الْفَرَسُ، ثُمَّ قَامَتْ تُحَمْحِمُ فَقَالَ: يَا نَبِيَّ اللَّهِ مُرْنِي بِمَا شِئْتَ. قَالَ: «فَقِفْ مَكَانَكَ، لَا تَتْرُكَنَّ أَحَدًا يَلْحَقُ بِنَا». قَالَ: فَكَانَ أَوَّلَ النَّهَارِ جَاهِدًا عَلَى نَبِيِّ اللَّهِ - ﷺ -، وَكَانَ آخِرَ النَّهَارِ مَسْلَحَةً لَهُ، فَنَزَلَ رَسُولُ اللَّهِ - ﷺ - جَانِبَ الْحَرَّةِ، ثُمَّ بَعَثَ إِلَى الأَنْصَارِ، فَجَاءُوا إِلَى نَبِيِّ اللَّهِ - ﷺ - فَسَلَّمُوا عَلَيْهِمَا، وَقَالُوا ارْكَبَا آمِنَيْنِ مُطَاعَيْنِ. فَرَكِبَ نَبِيُّ اللَّهِ - ﷺ - وَأَبُو بَكْرٍ، وَحَفُّوا دُونَهُمَا بِالسِّلَاحِ، فَقِيلَ فِي الْمَدِينَةِ: جَاءَ نَبِيُّ اللَّهِ، جَاءَ نَبِيُّ اللَّهِ - ﷺ -. فَأَشْرَفُوا يَنْظُرُونَ وَيَقُولُونَ: جَاءَ نَبِيُّ اللَّهِ، جَاءَ نَبِيُّ اللَّهِ. فَأَقْبَلَ يَسِيرُ حَتَّى نَزَلَ جَانِبَ دَارِ أَبِي أَيُّوبَ، فَإِنَّهُ لَيُحَدِّثُ أَهْلَهُ، إِذْ سَمِعَ بِهِ عَبْدُ اللَّهِ بْنُ سَلَامٍ وَهْوَ فِى نَخْلٍ لأَهْلِهِ يَخْتَرِفُ لَهُمْ، فَعَجِلَ أَنْ يَضَعَ الَّذِي يَخْتَرِفُ لَهُمْ فِيهَا، فَجَاءَ وَهْيَ مَعَهُ، فَسَمِعَ مِنْ نَبِيِّ اللَّهِ - ﷺ - ثُمَّ رَجَعَ إِلَى أَهْلِهِ، فَقَالَ نَبِيُّ اللَّهِ - ﷺ - «أَيُّ بُيُوتِ أَهْلِنَا أَقْرَبُ؟». فَقَالَ أَبُو أَيُّوبَ: أَنَا يَا نَبِيَّ اللَّهِ، هَذِهِ دَارِي، وَهَذَا بَابِي. قَالَ: «فَانْطَلِقْ فَهَيِّئْ لَنَا مَقِيلًا». قَالَ: قُومَا عَلَى بَرَكَةِ اللَّهِ. فَلَمَّا جَاءَ نَبِيُّ اللَّهِ - ﷺ - جَاءَ عَبْدُ اللَّهِ بْنُ سَلَامٍ فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ، وَأَنَّكَ جِئْتَ بِحَقٍّ، وَقَدْ عَلِمَتْ يَهُودُ أَنِّى سَيِّدُهُمْ وَابْنُ سَيِّدِهِمْ، وَأَعْلَمُهُمْ وَابْنُ أَعْلَمِهِمْ، فَادْعُهُمْ فَاسْأَلْهُمْ عَنِّي قَبْلَ أَنْ يَعْلَمُوا أَنِّي قَدْ أَسْلَمْتُ، فَإِنَّهُمْ إِنْ يَعْلَمُوا أَنِّي قَدْ أَسْلَمْتُ قَالُوا فِيَّ مَا لَيْسَ فِيَّ. فَأَرْسَلَ نَبِيُّ اللَّهِ - ﷺ - فَأَقْبَلُوا فَدَخَلُوا عَلَيْهِ. فَقَالَ لَهُمْ رَسُولُ اللَّهِ - ﷺ -: «يَا مَعْشَرَ الْيَهُودِ، وَيْلَكُمُ اتَّقُوا اللَّهَ، فَوَاللَّهِ الَّذِى لَا إِلَهَ إِلاَّ هُوَ إِنَّكُمْ","vol":"20","page":529},{"text":"لَتَعْلَمُونَ أَنِّي رَسُولُ اللَّهِ حَقًّا، وَأَنِّي جِئْتُكُمْ بِحَقٍّ، فَأَسْلِمُوا». قَالُوا: مَا نَعْلَمُهُ. قَالُوا لِلنَّبِيِّ - ﷺ - قَالَهَا ثَلَاثَ مِرَارٍ. قَالَ: «فَأَيُّ رَجُلٍ فِيكُمْ عَبْدُ اللَّهِ بْنُ سَلَامٍ؟». قَالُوا: ذَاكَ سَيِّدُنَا وَابْنُ سَيِّدِنَا، وَأَعْلَمُنَا وَابْنُ أَعْلَمِنَا. قَالَ: «أَفَرَأَيْتُمْ إِنْ أَسْلَمَ؟». قَالُوا حَاشَا لِلَّهِ، مَا كَانَ لِيُسْلِمَ.\nقَالَ «أَفَرَأَيْتُمْ إِنْ أَسْلَمَ؟». قَالُوا: حَاشَا لِلَّهِ، مَا كَانَ لِيُسْلِمَ. قَالَ: «يَا ابْنَ سَلَامٍ، اخْرُجْ عَلَيْهِمْ». فَخَرَجَ فَقَالَ: يَا مَعْشَرَ الْيَهُودِ، اتَّقُوا اللَّهَ، فَوَاللَّهِ الَّذِي لَا إِلَهَ إِلاَّ هُوَ إِنَّكُمْ لَتَعْلَمُونَ أَنَّهُ رَسُولُ اللَّهِ، وَأَنَّهُ جَاءَ بِحَقٍّ. فَقَالُوا: كَذَبْتَ. فَأَخْرَجَهُمْ رَسُولُ اللَّهِ - ﷺ -. [انظر: ٣٣٢٩ - فتح: ٧/ ٢٤٩]\n\n٣٩١٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عُمَرَ، عَنْ نَافِعٍ - يَعْنِي عَنِ ابْنِ عُمَرَ - عَنْ عُمَرَ بْنِ الْخَطَّابِ ﵁ قَالَ: كَانَ فَرَضَ لِلْمُهَاجِرِينَ الأَوَّلِينَ أَرْبَعَةَ آلَافٍ فِى أَرْبَعَةٍ، وَفَرَضَ لاِبْنِ عُمَرَ ثَلَاثَةَ آلَافٍ وَخَمْسَمِائَةٍ فَقِيلَ لَهُ: هُوَ مِنَ الْمُهَاجِرِينَ، فَلِمَ نَقَصْتَهُ مِنْ أَرْبَعَةِ آلَافٍ؟ فَقَالَ: إِنَّمَا هَاجَرَ بِهِ أَبَوَاهُ. يَقُولُ: لَيْسَ هُوَ كَمَنْ هَاجَرَ بِنَفْسِهِ. [فتح: ٧/ ٢٥٣]\n\n٣٩١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ خَبَّابٍ قَالَ: هَاجَرْنَا مَعَ رَسُولِ اللَّهِ - ﷺ -. [انظر: ١٢٧٦ - مسلم: ٩٤٠ - فتح: ٧/ ٢٥٣]\n\n٣٩١٤ - وَحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ الأَعْمَشِ قَالَ: سَمِعْتُ شَقِيقَ بْنَ سَلَمَةَ قَالَ: حَدَّثَنَا خَبَّابٌ قَالَ: هَاجَرْنَا مَعَ رَسُولِ اللَّهِ - ﷺ - نَبْتَغِي وَجْهَ اللَّهِ، وَوَجَبَ أَجْرُنَا عَلَى اللَّهِ، فَمِنَّا مَنْ مَضَى لَمْ يَأْكُلْ مِنْ أَجْرِهِ شَيْئًا، مِنْهُمْ مُصْعَبُ بْنُ عُمَيْرٍ، قُتِلَ يَوْمَ أُحُدٍ، فَلَمْ نَجِدْ شَيْئًا نُكَفِّنُهُ فِيهِ، إِلاَّ نَمِرَةً كُنَّا إِذَا غَطَّيْنَا بِهَا رَأْسَهُ خَرَجَتْ رِجْلَاهُ، فَإِذَا غَطَّيْنَا رِجْلَيْهِ خَرَجَ رَأْسُهُ، فَأَمَرَنَا رَسُولُ اللَّهِ - ﷺ - أَنْ نُغْطِيَ رَأْسَهُ بِهَا، وَنَجْعَلَ عَلَى رِجْلَيْهِ مِنْ إِذْخِرٍ، وَمِنَّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ فَهْوَ يَهْدِبُهَا. [انظر: ١٢٧٦ - مسلم: ٩٤٠ - فتح: ٧/ ٢٥٣]\n\n٣٩١٥ - حَدَّثَنَا يَحْيَى بْنُ بِشْرٍ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا عَوْفٌ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ قَالَ: حَدَّثَنِي أَبُو بُرْدَةَ بْنُ أَبِي مُوسَى الأَشْعَرِيُّ قَالَ: قَالَ لِي عَبْدُ اللَّهِ بْنُ عُمَرَ: هَلْ","vol":"20","page":530},{"text":"تَدْرِي مَا قَالَ أَبِي لأَبِيكَ؟ قَالَ: قُلْتُ: لَا. قَالَ: فَإِنَّ أَبِي قَالَ لأَبِيكَ: يَا أَبَا مُوسَى، هَلْ يَسُرُّكَ إِسْلَامُنَا مَعَ رَسُولِ اللَّهِ - ﷺ - وَهِجْرَتُنَا مَعَهُ، وَجِهَادُنَا مَعَهُ، وَعَمَلُنَا كُلُّهُ مَعَهُ، بَرَدَ لَنَا، وَأَنَّ كُلَّ عَمَلٍ عَمِلْنَاهُ بَعْدَهُ نَجَوْنَا مِنْهُ كَفَافًا رَأْسًا بِرَأْسٍ؟ (فَقَالَ أَبِي) (^١): لَا وَاللَّهِ، قَدْ جَاهَدْنَا بَعْدَ رَسُولِ اللَّهِ - ﷺ - وَصَلَّيْنَا، وَصُمْنَا، وَعَمِلْنَا خَيْرًا كَثِيرًا، وَأَسْلَمَ عَلَى أَيْدِينَا بَشَرٌ كَثِيرٌ، وَإِنَّا لَنَرْجُو ذَلِكَ. فَقَالَ أَبِي: لَكِنِّي أَنَا وَالَّذِى نَفْسُ عُمَرَ بِيَدِهِ لَوَدِدْتُ أَنَّ ذَلِكَ بَرَدَ لَنَا، وَأَنَّ كُلَّ شَيْءٍ عَمِلْنَاهُ بَعْدُ نَجَوْنَا مِنْهُ كَفَافًا رَأْسًا بِرَأْسٍ. فَقُلْتُ: إِنَّ أَبَاكَ وَاللَّهِ خَيْرٌ مِنْ أَبِي. [فتح: ٧/ ٢٥٣]\n\n٣٩١٦ - حَدَّثَنِي مُحَمَّدُ بْنُ صَبَّاحٍ - أَوْ بَلَغَنِي عَنْهُ - حَدَّثَنَا إِسْمَاعِيلُ، عَنْ عَاصِمٍ، عَنْ أَبِي عُثْمَانَ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - إِذَا قِيلَ لَهُ: هَاجَرَ قَبْلَ أَبِيهِ. يَغْضَبُ، قَالَ: وَقَدِمْتُ أَنَا وَعُمَرُ عَلَى رَسُولِ اللَّهِ - ﷺ - فَوَجَدْنَاهُ قَائِلًا فَرَجَعْنَا إِلَى الْمَنْزِلِ، فَأَرْسَلَنِي عُمَرُ وَقَالَ: اذْهَبْ فَانْظُرْ هَلِ اسْتَيْقَظَ؟ فَأَتَيْتُهُ، فَدَخَلْتُ عَلَيْهِ فَبَايَعْتُهُ، ثُمَّ انْطَلَقْتُ إِلَى عُمَرَ، فَأَخْبَرْتُهُ أَنَّهُ قَدِ اسْتَيْقَظَ، فَانْطَلَقْنَا إِلَيْهِ نُهَرْوِلُ هَرْوَلَةً حَتَّى دَخَلَ عَلَيْهِ فَبَايَعَهُ ثُمَّ بَايَعْتُهُ. [٤١٨٦، ٤١٨٧ - فتح: ٧/ ٢٥٥]\n\n٣٩١٧ - حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ يُحَدِّثُ قَالَ: ابْتَاعَ أَبُو بَكْرٍ مِنْ عَازِبٍ رَحْلًا فَحَمَلْتُهُ مَعَهُ قَالَ: فَسَأَلَهُ عَازِبٌ عَنْ مَسِيرِ رَسُولِ اللَّهِ - ﷺ -. قَالَ: أُخِذَ عَلَيْنَا بِالرَّصَدِ، فَخَرَجْنَا لَيْلًا، فَأَحْثَثْنَا لَيْلَتَنَا وَيَوْمَنَا حَتَّى قَامَ قَائِمُ الظَّهِيرَةِ، ثُمَّ رُفِعَتْ لَنَا صَخْرَةٌ، فَأَتَيْنَاهَا وَلَهَا شَيْءٌ مِنْ ظِلٍّ قَالَ: فَفَرَشْتُ لِرَسُولِ اللَّهِ - ﷺ - فَرْوَةً مَعِي، ثُمَّ اضْطَجَعَ عَلَيْهَا النَّبِيُّ - ﷺ - فَانْطَلَقْتُ أَنْفُضُ مَا حَوْلَهُ، فَإِذَا أَنَا بِرَاعٍ قَدْ أَقْبَلَ فِي غُنَيْمَةٍ يُرِيدُ مِنَ الصَّخْرَةِ مِثْلَ الَّذِي أَرَدْنَا فَسَأَلْتُهُ: لِمَنْ أَنْتَ يَا غُلَامُ؟ فَقَالَ أَنَا لِفُلَانٍ. فَقُلْتُ\n_________\n(^١) تنبيه: كذا في اليونينية، دون إشارة إلى أي رواية، بينما تعقب ذلك الحافظ في \"الفتح\" ٧/ ٢٥٤ فقال: كذا وقع فيه، والصواب: (قال أبوك)؛ لأن ابن عمر هو الذي يحكي لأبي بردة ما دار بين عمر وأبي موسى وهذا الكلام الأخير كلام أبي موسى، وقد وقع في رواية النسفي على الصواب. اهـ فليتأمل!!","vol":"20","page":531},{"text":"لَهُ هَلْ فِي غَنَمِكَ مِنْ لَبَنٍ؟ قَالَ: نَعَمْ. قُلْتُ لَهُ: هَلْ أَنْتَ حَالِبٌ. قَالَ نَعَمْ. فَأَخَذَ شَاةً مِنْ غَنَمِهِ فَقُلْتُ لَهُ: انْفُضِ الضَّرْعَ. قَالَ: فَحَلَبَ كُثْبَةً مِنْ لَبَنٍ، وَمَعِى إِدَاوَةٌ مِنْ مَاءٍ عَلَيْهَا خِرْقَةٌ قَدْ رَوَّأْتُهَا لِرَسُولِ اللَّهِ - ﷺ - فَصَبَبْتُ عَلَى اللَّبَنِ حَتَّى بَرَدَ أَسْفَلُهُ، ثُمَّ أَتَيْتُ بِهِ النَّبِيَّ - ﷺ - فَقُلْتُ: اشْرَبْ يَا رَسُولَ اللَّهِ. فَشَرِبَ رَسُولُ اللَّهِ - ﷺ - حَتَّى رَضِيتُ، ثُمَّ ارْتَحَلْنَا وَالطَّلَبُ فِى إِثْرِنَا. [انظر: ٢٤٣٩ - مسلم: ٢٠٠٩ (بعد رقم: ٣٠١٤) - فتح: ٧/ ٢٥٥]\n\n٣٩١٨ - قَالَ الْبَرَاءُ فَدَخَلْتُ مَعَ أَبِي بَكْرٍ عَلَى أَهْلِهِ، فَإِذَا عَائِشَةُ ابْنَتُهُ مُضْطَجِعَةٌ، قَدْ أَصَابَتْهَا حُمَّى، فَرَأَيْتُ أَبَاهَا فَقَبَّلَ خَدَّهَا، وَقَالَ كَيْفَ أَنْتِ يَا بُنَيَّةُ؟ [فتح: ٧/ ٢٥٥]\n\n٣٩١٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا مُحَمَّدُ بْنُ حِمْيَرَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ أَبِي عَبْلَةَ، أَنَّ عُقْبَةَ بْنَ وَسَّاجٍ حَدَّثَهُ، عَنْ أَنَسٍ خَادِمِ النَّبِيِّ - ﷺ - قَالَ: قَدِمَ النَّبِيُّ - ﷺ - وَلَيْسَ فِى أَصْحَابِهِ أَشْمَطُ غَيْرَ أَبِي بَكْرٍ، فَغَلَفَهَا بِالْحِنَّاءِ وَالْكَتَمِ. [٣٩٢٠ - فتح: ٧/ ٢٥٦]\n\n٣٩٢٠ - وَقَالَ دُحَيْمٌ: حَدَّثَنَا الْوَلِيدُ، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي أَبُو عُبَيْدٍ، عَنْ عُقْبَةَ بْنِ وَسَّاجٍ، حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: قَدِمَ النَّبِيُّ - ﷺ - الْمَدِينَةَ، فَكَانَ أَسَنَّ أَصْحَابِهِ أَبُو بَكْرٍ، فَغَلَفَهَا بِالْحِنَّاءِ وَالْكَتَمِ حَتَّى قَنَأَ لَوْنُهَا. [انظر: ٣٩١٩ - فتح: ٧/ ٢٥٧]\n\n٣٩٢١ - حَدَّثَنَا أَصْبَغُ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ، أَنَّ أَبَا بَكْرٍ - ﵁ - تَزَوَّجَ امْرَأَةً مِنْ كَلْبٍ يُقَالُ لَهَا: أُمُّ بَكْرٍ، فَلَمَّا هَاجَرَ أَبُو بَكْرٍ طَلَّقَهَا، فَتَزَوَّجَهَا ابْنُ عَمِّهَا، هَذَا الشَّاعِرُ الَّذِى قَالَ هَذِهِ الْقَصِيدَةَ، رَثَى كُفَّارَ قُرَيْشٍ:\nوَمَاذَا بِالْقَلِيبِ قَلِيبِ بَدْرٍ … مِنَ الشِّيزَى تُزَيَّنُ بِالسَّنَامِ\nوَمَاذَا بِالْقَلِيبِ، قَلِيبِ بَدْرٍ … مِنَ الْقَيْنَاتِ وَالشَّرْبِ الْكِرَامِ\nتُحَيِّي بِالسَّلَامَةِ أُمُّ بَكْرٍ … وَهَلْ لِي بَعْدَ قَوْمِي مِنْ سَلَامِ\nيُحَدِّثُنَا الرَّسُولُ بِأَنْ سَنَحْيَا … وَكَيْفَ حَيَاةُ أَصْدَاءٍ وَهَامِ","vol":"20","page":532},{"text":"٣٩٢٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنْ أَبِي بَكْرٍ - ﵁ - قَالَ كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِى الْغَارِ فَرَفَعْتُ رَأْسِي، فَإِذَا أَنَا بِأَقْدَامِ الْقَوْمِ، فَقُلْتُ: يَا نَبِيَّ اللَّهِ، لَوْ أَنَّ بَعْضَهُمْ طَأْطَأَ بَصَرَهُ رَآنَا. قَالَ: «اسْكُتْ يَا أَبَا بَكْرٍ، اثْنَانِ اللَّهُ ثَالِثُهُمَا». [انظر: ٣٦٥٣ - مسلم: ٢٣٨١ - فتح: ٧/ ٢٥٧]\n\n٣٩٢٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ. وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ: حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنَا الزُّهْرِيُّ قَالَ: حَدَّثَنِي عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ قَالَ: حَدَّثَنِي أَبُو سَعِيدٍ - ﵁ - قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَسَأَلَهُ عَنِ الْهِجْرَةِ فَقَالَ: «وَيْحَكَ، إِنَّ الْهِجْرَةَ شَأْنُهَا شَدِيدٌ، فَهَلْ لَكَ مِنْ إِبِلٍ؟». قَالَ: نَعَمْ. قَالَ «فَتُعْطِي صَدَقَتَهَا». قَالَ: نَعَمْ. قَالَ: «فَهَلْ تَمْنَحُ مِنْهَا؟». قَالَ: نَعَمْ. قَالَ: «فَتَحْلُبُهَا يَوْمَ وُرُودِهَا؟». قَالَ: نَعَمْ. قَالَ: «فَاعْمَلْ مِنْ وَرَاءِ الْبِحَارِ، فَإِنَّ اللَّهَ لَنْ يَتِرَكَ مِنْ عَمَلِكَ شَيْئًا». [انظر: ١٤٥٢ - مسلم: ١٨٦٥ - فتح: ٧/ ٢٥٧]\nحديث عبد الله بن زيد وأبي هريرة سلفا في باب: لولا الهجرة لكنت امرأً من الأنصار (^١). وحديث أبي موسى سلف قريبًا في باب هجرة الحبشة (^٢)، و\"وهلي\": وهمي.\nوقوله: (\"فإذا هي يثرب\") خاطبهم بما عقلوا حينئذ ولا ينبغي أن تسمى اليوم بذلك، وقد قيل من قاله وهو عالم كتبت عليه خطيئة.\nثم ساق البخاري (أحد عشر) (^٣) حديثًا:\n_________\n(^١) حديث أبي هريرة سلف برقم (٣٧٧٩)، وحديث عبد الله بن زيد سلف قبله معلقًا.\n(^٢) سلف معلقًا قبل حديث (٣٨٧٢).\n(^٣) كذا في الأصل، وهو تحريف؛ فسيأتي أن عددهم أحد وعشرون حديثًا كما ذكر في الأصل خلال الشرح.\nقلت: وفي هذا العدِّ الأخير وهم أيضًا؛ فقد تكرر رقم الحديث الثاني عشر مرتين، وعلى ذلك فعددهم الصحيح كما ورد: اثنان وعشرون حديثًا. هذا وقد زاد غيره من الشراح في عدها ففي \"الفتح\" ٧/ ٢٥٩: ستة وعشرون.","vol":"20","page":533},{"text":"أحدها:\nحديث خباب - ﵁ -: هَاجَرْنَا مَعَ رسول الله - ﷺ - نُرِيدُ وَجْهَ اللهِ .. الحديث، سلف في الكفن من الجنائز (^١).\nومعنى: (أينعت له ثمرته): أدركت ونضجت يقال: ينع الثمر وأينع يينع ويونع فهو يانع ومونع (^٢)، وقال الفراء: ينع أكثر من أينع، و(يهدبها) بكسر الدال وضمها: يجتنيها ويقطفها.\nوفيه أن الكفن من رأس المال كما سلف هناك، والنمرة: كساء ملون أي: مخطط أو بردة يلبسها الإِمام، والجمع: نمرات ونمار.\nالحديث الثاني:\nحديث عمر بن الخطاب - ﵁ -: \"إنما الأعمال بالنية\" سلف في أول الكتاب وغيره (^٣).\nالحديث الثالث:\nحديث ابن عمر ﵄ أنه كان يقول: (لَا هِجْرَةَ بَعْدَ الفَتْحِ) هذا قد سلف مرفوعًا مع تأويله (^٤)، وشيخه فيه إسحاق بن إبراهيم بن يزيد الدمشقي الفراديسي، مولى عمر بن عبد العزيز مات سنة سبع وعشرين ومائتين. رواه عن يحيى بن حمزة قاضي دمشق مات سنة ثلاث وثمانين ومائة، عن الأوزاعي واسمه: عبد الرحمن بن عمرو مات سنة سبع وخمسين ومائة.\n_________\n(^١) سلف برقم (١٢٧٦).\n(^٢) قاله الأزهري في \"تهذيب اللغة\" ٤/ ٣٩٨٨ مادة ينع.\n(^٣) سلف برقم (١) كتاب: بدء الوحي، باب: كيف كان بدء الوحي إلى رسول الله - ﷺ -، وبرقم (٢٥٢٩) كتاب: العتق، باب: الخطأ والنسيان في العتاقة …\n(^٤) سلف برقم (٢٧٨٣) عن ابن عباس، كتاب الجهاد والسير، باب فضل الجهاد والسير.","vol":"20","page":534},{"text":"الحديث الرابع:\nحديث عائشة ﵂ أنها قالت: (لَا هِجْرَةَ اليَوْمَ ..) إلى آخره. والفتنة فيه: الكفر، وكان المقام بعد رسول الله - ﷺ - أن يمنع الخروج كما قاله ابن التين.\nوقولها: (وأما اليوم فقد أظهر الله الإسلام)؛ لأن مكة صارت بعد الفتح دار إيمان.\nالحديث الخامس:\nحديثها أيضًا أَنَّ سَعْدًا قَالَ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ لَيْسَ أحَدٌ أَحَبَّ إِلَيَّ أَنْ أُجَاهِدَهُمْ فِيكَ مِنْ قَوْمٍ كَذَّبُوا رَسُولَكَ وَأَخْرَجُوهُ، اللَّهُمَّ فَإِنِّي أَظُنُّ أَنَّكَ قَدْ وَضَعْتَ الحَرْبَ بَيْنَنَا وَبَيْنَهُمْ. وَقَالَ أَبَانُ بْنُ يَزِيدَ: ثنَا هِشَامٌ، عَنْ أَبِيهِ، أَخْبَرَتْنِي عَائِشَةُ: مِنْ قَوْمٍ كَذَّبُوا نَبِيَّكَ وَأَخْرَجُوهُ مِنْ قُرَيْشٍ.\nقال الداودي: قوله (من قوم كذبوا رسولك)، يعني: بني قريظة، وكانوا يهود أشد الناس عداوة للمؤمنين كما وصفهم الله.\nدعاء سعد لا يميته الله حتى تقر عينه بهلاكهم، فأستجيب له، وكان جرح في أكحله بنبل، فنزلوا علا حكمه فحكم بقتل المقاتلة وسبي الذرية كما سلف في ترجمته، ثم انفجر أكحله فمات.\nقال: وقوله ثانيًا: (من قريش) ليس بمحفوظ (^١).\nوظاهر القول جميعًا أنهم من قريش؛ لأنه قال: (وأخرجوه) ولم يخرجه بنو قريظة، فدعا هنا على قريش، ودعا على قريظة في موضع آخر، وقوله: (وقال أبان ..) إلى آخره. قال في موضع آخر (^٢):\n_________\n(^١) قال الحافظ: وهذا إقدام منه على الروايات الثابتة بالظن الخائب .. \"الفتح\" ٧/ ٢٣١.\n(^٢) ورد في الهامش: هذا قبل قول أبان سواء فاعلمه.","vol":"20","page":535},{"text":"حدثنا زكريا بن يحيى، عن عبد الله بن نمير، عن هشام مطولًا بلفظ: فإن كان من حرب قريش شيء فأبقني حتا أجاهدهم فيك (^١).\nالحديث السادس:\nحديث هشام -هو ابن حسان- عن عكرمة، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: بُعِثَ رَسُولُ اللهِ - ﷺ - لأَرْبَعِينَ سَنَةً، فَمَكُثَ بِمَكَّةَ ثَلَاثَ عَشْرَةَ سَنَةً يُوحَى إِلَيْهِ، ثُمَّ أُمِرَ بِالْهِجْرَةِ، فَهَاجَرَ عَشْرَ سِنِينَ، ثم مَاتَ وَهُوَ ابن ثَلَاثٍ وَسِتِّينَ.\nسلف في المبعث (^٢).\nثم ساقه عن عمرو بن دينار، عَنِ ابن عَبَّاسٍ: مَكَثَ رَسُولُ اللهِ - ﷺ - بِمَكَّةَ ثَلَاثَ عَشْرَةَ، وَتُوُفِّيَ وَهْوَ ابن ثَلَاثٍ وَسِتِّينَ.\nوروى مالك في \"موطئه\" أنه أقام بمكة عشرًا وبالمدينة عشرًا وتوفي وهو ابن ستين (^٣)، وروي عن ابن عباس أنه توفي ابن خمس وستين (^٤)، وقيل: ابن اثنتين وستين (^٥).\nالحديث السابع:\nحديث أبي سعيد الخدري السالف في فضائل أبي بكر - ﵁ -، وجلوسه على المنبر لضعفه.\nوفيه: خير الله نبيه وهو أعلم بما يسره الله إليه كما سبق في علمه.\nوفيه: مدح المرء بحضرته إذا أمن عليه الفتنة.\n_________\n(^١) سيأتي برقم (٤١٢٢) كتاب: المغازي، باب: مرجع النبي - ﷺ - من الأحزاب.\n(^٢) سلف برقم (٣٨٥١) كتاب مناقب الأنصار، باب مبعث النبي - ﷺ -.\n(^٣) \"الموطأ\" ص ٥٧٣ (١).\n(^٤) رواه مسلم برقم (٢٣٥٣) كتاب الفضائل، باب كم سن النبي - ﷺ - يوم قبض.\n(^٥) أخرجه خليفة بن خياط في \"تاريخه\" ص ١٣.","vol":"20","page":536},{"text":"وقوله: (\"إلا خلة الإسلام\") كذا هنا، وقال هناك: \"إلا أخوة الإسلام\" (^١). قال الداودي: وهو المحفوظ؛ لأنه نفى الخلة، وأنكر القزاز (خوة الإسلام) (^٢) بحذف الألف، وقيل: إنه نفى الخلة المختصة فالإنسان مفردًا وأوجب الخلة العامة، التي هي الإسلام في سائر الناس.\nوالخوخة: باب صغير وكان بعض الصحابة فتحوا أبوابًا في ديارهم إلى المسجد، فأمر الشارع بسدها إلا خوخة الصديق؛ ليتميز بذلك فضله.\nوفيه: إيماء إلى الخلافة كما سلف.\nالحديث الثامن:\nحديث عائشة ﵂: لَمْ أَعْقِلْ أَبَوَيَّ إِلَّا وَهُمَا يَدِينَانِ الدِّينَ.\nفذكر حديث الهجرة بطوله وقد سلف قطعة منه في الكفالة في باب: جوار أبي بكر (^٣).\nمعنى (يدينان الدين) تعني: مسلمين، وولدت عائشة ﵂ في الإسلام.\nو(برك الغماد): موضع في أقاصي هجر، والأكثر فتح الباء، ومنهم من كسرها. قاله القاضي عياض (^٤).\n_________\n(^١) سلف برقم (٣٦٥٤).\n(^٢) أشار الحافظ إلى أنها رواية للأصيلي وشرع في بيان توجيهها. انظر \"المقدمة\" ص ٧٦، و\"الفتح\" ٧/ ١٣ - ١٤، هذا وقد قال ابن بطال: لا أعرف معنى هذِه الكلمة ولم أجده (خوة) بمعنى (خلة) في كلام العرب .. \"شرح ابن بطال\" ٢/ ١١٥ - ١١٦.\n(^٣) سلف برقم (٢٢٩٧).\n(^٤) \"مشارق الأنوار\" ١/ ١١٥.","vol":"20","page":537},{"text":"و(الغماد): بكسر الغين، وهو عند ابن فارس بضمها قال: وهو أرض (^١).\nو(الدغنة): بفتح الدال (^٢) وكسر الغين (^٣)، وضم الدال والغين وتشديد النون.\nقال الجياني: رويناه بهما ويقال: بفتح الدال وسكون الغين (^٤). وقوله: (إنك تكسب المعدوم) أي: تعطيه المال، وتملكه إياه، يقال: كسبت الرجل مالًا وأكسبته.\nقال الخطابي: وأفصح اللغتين حذف الألف (^٥)، ومنع القزاز إثباتها وجوزها ابن الأعرابي، وقد سلف إيضاح ذلك في أول الكتاب في حديث عائشة ﵂ في بدء الوحي. قال ابن فارس: وهذا الفعل مماجاء على فعَل يفعِل (^٦).\nو(المعدوم) في حديث عائشة في بدء الوحي أي: المعدوم منه. و(تصل الرحم) أي: لا تمنع قرابتك من خيرك. و(تحمل الكَلَّ): أي: المنقطع به، أو العيال أو اليتيم، أو الثقل من كل ما يتكلف، (وتَقْري الضيف) تأتيه بالقرى وهو ما نأثره به، وقيل: لجمعه إليك من قريت الماء في الحوض إذا جمعته.\n(وتعين على نوائب الحق) أي: تعين بما تقدر عليه من أصابته\n_________\n(^١) \"مجمل اللغة\" ٣/ ٦٨٥ مادة [غمد].\n(^٢) في هامش الأصل: يعني المهملة.\n(^٣) ورد في الهامش: يعني المعجمة.\n(^٤) \"تقييد المهمل\" ١/ ٢٤٧.\n(^٥) \"أعلام الحديث\" ٣/ ١٦٨٩.\n(^٦) \"مجمل اللغة\" ٢/ ٧٨٥ مادة [كسب] وفيه: وهذا مما جاء على فَعَلْتُه فَفَعَل.","vol":"20","page":538},{"text":"نوائب. وقوله: (فلم تكذب قريش بجوار ابن الدغنة) أي: لم ترده، وكل من كذب في شيء فقد رده.\nوقوله: (فيقرأ القرآن فينقذف عليه نساء المشركين وأبناؤهم) أي: يتدافعون عند ازدحامهم عليه، وفي رواية: فيتقصف (^١). قال الخطابي: وهو المحفوظ أي: يزدحم، والأول تصحيف، قال: وأصل القصف الكسر، وأما ينقذف فلا وجه له إلا أن يجعل من القذف، وهو الدفع، فيقذف بعضهم بعضًا فيتساقطون عليه، قال: وفي هذا بعد (^٢).\nقلت: بل البعد التصحيف لبعد ما بين الدال والصاد.\nوقوله: (قد كرهنا أن نخفرك) أي: ننقض عهدك -بضم النون- يقال: أخفرت إذا نقضت العهد، وخفرت إذا وفيت به.\nوقوله: (على رسلك) هو بكسر الراء أي: أمهل لا تعجل؛ لأن الرسل بالفتح: الهينة، وبالكسر: التؤدة والحفظ.\nوقوله: (ورق السمر، وهو الخبط) قال ابن فارس: يقال: خبط الورق من الشجرة، فإذا سقط فهو خبط (^٣).\n(ونحر الظهيرة): اشتداد الحر، وقال الداودي: هو أول ما يفيء الفيء. (متقنعًا) أي: متغطيًا و(أحب الجهاز): أسرعه، والسفرة من الجلد إما بزود أو غيره (يصنع) (^٤) فيه الطعام.\n_________\n(^١) سلفت برقم (٢٢٩٧) كتاب الكفالة، باب: جوار أبي بكر …\n(^٢) \"أعلام الحديث\" ٣/ ١٦٩٠.\n(^٣) \"مجمل اللغة\" ١/ ٣١١ مادة [خبط].\n(^٤) في هامش الأصل: لعله: يوضع.","vol":"20","page":539},{"text":"و(الجراب) بكسر الجيم، وربما فتح و(النطاق): إزار به تكة تلبسه النساء، والمنطق: كل شيء شددت به وسطك قاله ابن فارس (^١).\nوقال الداودي: هو مئزر، والمنطق: الحقوة، وقال الهروي: النطاق: المنطق، وهو أن تأخذ المرأة ثوبًا فتلبسه ثم تشد إزارها وسطها بحبل، ثم ترسل الأعلى على الأسفل قال: وبه سميت أسماء ذات النطاقين؛ لأنها كانت تطارق نطاقًا على نطاق، وقيل: كان لها نطاقان تلبس أحدهما وتحمل في الآخر الزاد لرسول الله - ﷺ - وهو في الغار (^٢).\nوقوله: (وهو غلام شاب ثقف لقن). قال الخطابي: الثقافة حسن التلقي (للأدب) (^٣) يقال: غلام ثقف، واللقن: الحسن التلقي لما يسمعه ويعلمه (^٤)، وقال ابن فارس: ثقفت الشيء إذا أقمت عوجه، ورجل ثقف، وقال: اللقن: السريع الفهم (^٥).\nفصل:\nقوله: (فيدلج من عندهما بسحر) أي: يسير سحرًا من عندهما إلى مكة. يقال: أدلج: سار سحرًا، وادَّلج (رباعِيًّا) (^٦) إذا سار الليل كله، وقد سلف.\nوقوله (فلا يسمع أمرًا يكادان به إلا وعاه) هو افتعال من الكيد، وفي رواية غير الشيخ أبي الحسن (يكتادان به) قال ابن التين: وهو أبين؛ لأن\n_________\n(^١) \"مجمل اللغة\" ٢/ ٨٧٢ مادة (نطق).\n(^٢) \"غريب الحديث\" ٢/ ٣١.\n(^٣) في الأصل: (للأب)، فلعله تحريف والمثبت كما عند الخطابي.\n(^٤) \"أعلام الحديث\" ٣/ ١٦٩١.\n(^٥) \"المجمل\" ١/ ١٦١ مادة (ثقف)، ٢/ ٨١١ مادة (لقن).\n(^٦) كذا في الأصل، والصواب: (خماسيًّا) كما ترى!!","vol":"20","page":540},{"text":"كاد لا يتعدى إلى مفعولين، وإن قيل: (يكادان به) بالياء فتسقط النون بعد عامل. قلت: وعليه اقتصر الخطابي حيث قال: (يكتادان به) هو من الكيد، أخرجه على وجه الافتعال.\nوالمنحة: الشاة ذات اللبن يمنحها الرجل صاحبه يشرب لبنها، وترد رقبتها (^١) قال ابن فارس: والمنحة والمنيحة منحة اللبن، والمنحة الناقة أو الشاة يعطي لبنها (^٢)، وقيل: هذا أصل المنحة ثم جعلت كل عطية منحة.\nوقوله: (فيبيتان في رسل) هو بكسر الراء اللبن، ولذلك قال: (وهو لين منحتهما ورضيفهما).\nوالرضيف: أن تحمى الحجارة فتلقى في اللبن الحليب فتذهب وخامته وثقله، والجمع رضف، وشواء مرضوف أي: مشوي على الرضف، وقيل: هو اللبن يحسى به السقاء يعني خاثرًا (^٣) ثم يصب في القدح، وقد سخنت له الرضافة فتوضع الرضفة المحماة فتكسر من برده (^٤)، وروي: صريفها، والصريف اللبن ساعة يحلب (^٥)\nوقوله: (حتى ينعق بها عامر بن فهيرة) أي: يصيح، و(الغلس): ظلام آخر الليل.\nوقوله: (واستأجر رسول الله - ﷺ - وأبو بكر رجلًا من بني الديل) هو عبد الله بن أريقط، وكان كافرًا، وقال موسى بن عقبة: أريقط وقيل: عبد الله بن أريقد.\n_________\n(^١) \"أعلام الحديث \" ٣/ ١٦٩١.\n(^٢) \"مجمل اللغة\" ٢/ ٨١٧.\n(^٣) في \"الصحاح\" ٢/ ٦٤٢، مادة (خثر): الخثورة نقيض الرقة، يقال خثَر اللبن يخثُر.\n(^٤) قاله الأزهري في \"تهذيب اللغة\" ٢/ ١٤١٩ مادة (رضف).\n(^٥) \"النهاية في غريب الحديث\" ٣/ ٢٥ مادة (صرف).","vol":"20","page":541},{"text":"قوله: (والخريت الماهر بالهداية) قيل: هو مأخوذ من خرات الإبرة، كأنه يهتدي بمثل خرتها ذكره الخطابي (^١)، وقال ابن فارس: سمي بذلك لشقه المفازة، وحكى الكسائي خرتنا الأرض: إذا عرفناها، ولم تخف علينا طرقها (^٢).\nوقوله في الرجل من بني الديل: (وهو من بني عبد بن عدي)، ثم قال: (قد غمس حلفًا في آل العاصي ابن وائل السهمي) وفي رواية: غمس يمين حلف (^٣)، يريد أنه كان حليفًا لهم، وكانوا إذا تحالفوا غمسوا أيديهم في دم أو خلوق أو نحوهما من شيء فيه تلوين فيكون تأكيدًا للحلف.\nوالحلف: بفتح الحاء وكسر اللام مصدر حلفت، وتسكين اللام: العهد بين القوم.\nوقوله: (فأمناه) أي: ائتمناه كقوله تعالى ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا﴾ [البقرة: ٢٨٣]\nفصل:\nقوله: (رأيت آنفًا أسودة) أي: شخوصًا. والأكمة: الكدية.\nوقوله في فرسه: (فرفعتها تقرب) من التقريب ودون الحُضْر، وفوق سير العادة. قال ابن فارس: وهما تقريبان أدنى وأعلى (^٤).\nوقوله: (ساخت يدا فرسي في الأرض) يعني: دخلت كما يدخل في الماء والطين والتراب غير أن الأرض عليها شديدة.\nوقوله: (فلم يرْزآني) أي: لم يأخذا مني شيئًا، ولم ينقصاه.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٦٨٧.\n(^٢) \"مجمل اللغة\" ١/ ٢٨٦.\n(^٣) سلفت برقم (٢٢٦٣) كتاب: الإجارة، باب: استئجار المشركين عند الضرورة …\n(^٤) \"مجمل اللغة\" ٢/ ٧٥١ مادة [قرب].","vol":"20","page":542},{"text":"وقوله: (فأمر عامر بن فهيرة فكتب في رقعة من أدم) وجاء أن أبا بكر كتب له في عظم فلقيه به قوم يوم فتح مكة بالجعرانة.\nو(الركب): جمع راكب كتاجر وتجر، (وقافلين): راجعين. وما ذكره ابن شهاب عن عروة بن الزبير من أنه لقي رسول الله - ﷺ - في طريق الهجرة وأنه كساه وكسا الصديق ثياب بياض، غريب.\nقال الدمياطي: لم يذكره الزبير بن بكار ولا أهل السير، وإنما هو طلحة بن عبيد الله. قال ابن سعد: لما ارتحل النبي - ﷺ - من الخرار في هجرته إلى المدينة لقيه طلحة بن عبيد الله من الغد جاءٍ من الشام فكسا رسول الله - ﷺ -، وأبا بكر من ثياب الشام، وأخبر رسول الله - ﷺ - أن [من] (^١) بالمدينة من المسلمين استبطئوا رسول الله - ﷺ -، فعجل رسول الله - ﷺ - (^٢).\nوقوله: (أوفى رجل من يهود على أطم) أي: قام في أعلاه، والأطم: الحصن، وقيل: هو بناء معمول من حجارة كالقصر.\nقوله: (مبيضين) أي: مبيضة ثيابهم، ويحتمل أن يريد مستعجلين. قال ابن فارس: حمس بائض: مستعجل، ويدل عليه قولهم: (يزول بهم السراب) ويحتمل أن يريد في وقت الهاجرة، وشدة الحر، وقد ضبط بتشديد الضاد.\nو(السراب) أن يرى من شدة الحر شيء كالماء فإذا جئته لم تلق شيئًا كما قال تعالى: ﴿يَحْسَبُهُ الظَّمْآنُ مَاءً حَتَّى إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئًا﴾ [النور: ٣٩].\nوقوله: (هذا جدكم) أي: حظكم ودولتكم التي تتوقعون مجيئه.\n_________\n(^١) من هامش الأصل وعليها: لعله سقط.\n(^٢) \"الطبقات الكبرى\" ٣/ ٢١٥.","vol":"20","page":543},{"text":"وقوله: (فطفق من جاء من الأنصار ممن لم ير رسول الله - ﷺ - يحيي أبا بكر) سببه أن أبا بكر كان يسافر إلى الشام فعرف بالمدينة ولم يأتها النبي - ﷺ - بعد أن كبر فيعرفه أهلها.\nوقوله (فلبث رسول الله - ﷺ - في بني عمرو بن عوف بضع عشرة ليلة) قيل: نزل على كلثوم بن الهدم أو سعد بن خيثمة، وقيل: أقام فيهم ثلاث ليال، حكاه الشيخ أبو محمد ولا خلاف أنه نزل بالمدينة على أبي أيوب.\nوقوله (وأسس المسجد الذي أسس على التقوى) هذا صريح أنه مسجده (^١)، وقد اختلف في ذلك في زمانه، وقال: إنه رواية أبي سعيد الخدري (^٢)، وقيل: إنه مسجد قباء، والأول أثبت، وقال الداودي: إنه ليس باختلاف كلاهما أسس على التقوى.\n(المربد): الموضع الذي يجفف فيه التمر، ويسميه أهل العراق: البندر، وأهل الشام: الأندر، وأهل البصرة: الخوخان، وأهل مصر: الجُرين، وبعض أهل اليمامة: المسطح.\nوقوله: (ثم دعا الغلامين فساومهما بالمربد ليتخذه مسجدًا، فقالا: بل نهبه لك يا رسول الله فأبى أن يقبله منهما هدية حتى ابتاعه منهما، ثم بناه مسجدًا) وسلف في أحكام المساجد من حديث أنس فأرسل إلى ملأ بني النجار فقال: \"يا بني النجار ثامنوني بحائطكم\" قالوا: لا والله\n_________\n(^١) ورد في هامش الأصل: والكلام صريح في أنه مسجد قباء، وما أدري من أين لهم أنه مسجده - ﵇ -!!\n(^٢) رواية أبي سعيد الخدري بأن المسجد الذي أسس على التقوى هو مسجد النبي - ﷺ - أخرجها مسلم (١٣٩٨) كتاب الحج، باب بيان أن المسجد الذي أسس على التقوى هو مسجد النبي - ﷺ - بالمدينة.","vol":"20","page":544},{"text":"لا نطلب ثمنه إلا إلا الله (^١). لا منافاة بينهما فقد يكلمهما ويستشفع بالملأ، ويتحمله الملأ إن كان الغلامين تحت الحجر.\nو(اللبن) من الطين. يقال: بفتح اللام وكسر الباء، وكسر اللام وإسكان الباء.\nوقوله: (فتمثل بشعر رجل من المسلمين لم يسم لي) هو عبد الله بن رواحة.\nوقوله: (قال ابن شهاب: ولم يبلغنا في الأحاديث أن رسول الله - ﷺ - تمثل ببيت شعر تام غير هذه الأبيات). أنكر عليه هذا من وجهين:\nأحدهما: أنه رجز وليس بشعر (^٢)، ولا يطلق على الرجز شعر. قالوا: وإنما هو كالكلام المسجع بدليل أنه يقال لصاحبه: راجز، ويقال: أنشد رجزًا، لا شعرًا.\nوالثاني: أنه ليس برجز ولا موزون.\nواختلف هل يحكي الشاعر الشعر وعلى القول بنفي الحكاية عنه، اختلف هل يحكي بيتًا واحدًا، فقال قوم: لا يتمه إلا شعرًا، وقال آخرون: ليس البيت الواحد شعرًا. وفيه بعد.\nوقوله:\n(هذا الحمال لا حمال خيبر … هذا أبرُّ ربَّنَا وأطهر)\nأي: هذا الحمل والمحمول من اللبن أبو عند الله وأطهر أي: أنقى ذخرًا، وأدوم منفعة (لا حمال خيبر) من التمر والزبيب والطعام المحمول\n_________\n(^١) سلف برقم (٤٢٨).\n(^٢) جاء في هامش الأصل: الصحيح أن الرجز شعر إذا كان موزونًا لكن للشعر ثلاثة شروط: تثبت هنا وهو أن يكون: موزونًا مقفًّا مقصودًا.","vol":"20","page":545},{"text":"منها الذي يتغبط به حاملوه والذي كنا نحمله ونتغبط به، والحمال والحمل واحد، وقد رواه المستملي بالجيم ضمًّا وله وجه، والأول أظهر.\nالحديث التاسع:\nحديث أسماء ﵂ صَنَعْتُ سُفْرَةً لرسول الله - ﷺ - وَأَبِي بَكْرٍ حِينَ أَرَادَا المَدِينَةَ، فَقُلْتُ لأَبِي: مَا أَجِدُ شَيْئًا أَرْبُطُهُ إِلَّا نِطَاقِي. قَالَ: فَشُقِّيهِ. فَفَعَلْتُ، فَسُمِّيتُ ذَاتَ النِّطَاقَيْنِ.\nقد سلف ذلك في الحديث قبله واضحًا.\nالحديث العاشر:\nحديث البراء - ﵁ -: لَمَّا أَقْبَلَ النَّبِيُّ - ﷺ - إلَى المَدِينَةِ تَبِعَهُ سُرَاقَةُ .. الحديث، وقد سلف في حديث الهجرة قبله، وزاد هنا: فَعَطِشَ النبي - ﷺ -، فَمَرَّ بِرَاعٍ، قَالَ أَبُو بَكْرٍ: فَأَخَذْتُ قَدَحًا فَحَلَبْتُ فِيهِ كُثبَة لَبَنٍ، فَأَتَيْتُهُ فَشَرِبَ حَتَى رَضِيتُ. وقد سلف الجواب عن ذلك.\nالحديث الحادي عشر:\nحديث زكريا بن يحيى، عن أبي أسامة، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ أَنَّهَا حَمَلَتْ بِعَبْدِ اللهِ بْنِ الزُّبَيْرِ، قَالَتْ: فَخَرَجْتُ وَأَنَا مُتِمٌّ، فَأَتَيْتُ المَدِينَةَ، فَنَزَلْتُ بِقُبَاءٍ، فَوَلَدْتُهُ بِقُبَاءٍ، ثُمّ أَتَيْتُ بِهِ رسول الله - ﷺ - فَوَضَعْتُهُ في حَجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ، فَمَضَغَهَا، ثمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ شَيءٍ دَخَلَ جَوْفَهُ هو رِيقُ رَسُولِ اللهِ - ﷺ -، ثُمَّ حَنَّكَهُ بِتَمْرَةٍ، ثُمَّ دَعَا لَهُ وَبَرَّكَ عَلَيْهِ، وَكَانَ أَوَّلَ مَوْلُودٍ وُلدَ في الإِسْلَامِ.\nتَابَعَهُ خَالِدُ بْنُ مَخْلَدٍ، عَنْ عَلِيِّ بْنِ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ أَنَّهَا هَاجَرَتْ إِلَى رسول الله - ﷺ - وَهْيَ حُبْلَى.","vol":"20","page":546},{"text":"ثم ساق الثاني عشر:\nعن عائشة ﵂ قالت: أَوَّلُ مَوْلُودٍ وُلِدَ فِي الإِسْلَامِ عَبْدُ اللهِ بْنُ الزُّبَيْرِ، فذكرت تحنيكه.\nوشيخ البخاري (زكريا) من أفراده، وهو أبو يحيى، زكريا بن يحيى بن صالح بن سليمان بن مطر اللؤلؤي البلخي الحافظ الفقيه إمام مصنف، مات سنة اثنتين وثمانين ومائتين حكاه الكلاباذي وقال غيره: سنة ثلاثين (^١).\nوخالد بن مخلد هو القطواني الكوفي من رجال مسلم أيضًا كنيته أبو الهيثم، نسب إلى التشيع، وقال أحمد وغيره له مناكير. مات سنة ثلاث عشرة ومائتين (^٢).\nوشيخُ خالدٍ عليُّ بنُ مُسْهِر، أبو الحسن، قاضي الموصل الجرمكي الكوفي الحافظ المحدث الفقيه أخو عبد الرحمن مات سنة تسع وثمانين ومائة. ومتابعة خالد أخرجها الإسماعيلي من حديث سويد بن سعيد، ثنا أبو مسهر، عن هشام، ومن حديث عثمان ثنا خالد به.\nومعنى (متم) حانت ولادتها قاله الداودي، وفي \"الصحاح\" مثله (^٣)، قال ابن فارس: امرأة حبلى متم، وولدت لتمام (^٤).\nوقولها: (وكان أول مولود ولد في الإسلام) أي: بالمدينة من المهاجرين. قال الداودي: المشهور أنها ولدته لسنة ونصف من\n_________\n(^١) انظر: \"الجمع بين الصحيحين\" لابن القيسراني ١/ ١٥٢.\n(^٢) انظر ترجمته في \"التاريخ الكبير\" ٣/ ١٧٤، و\"الجرح والتعديل\" ٣/ ٣٥٤، \"تهذيب الكمال\" ٨/ ١٦٣، \"التقريب\" ص ١٩٠.\n(^٣) \"الصحاح\" ٥/ ١٨٧٧ مادة (تيمم).\n(^٤) \"مجمل اللغة\" ١/ ١٤٥.","vol":"20","page":547},{"text":"الهجرة؛ لأنهم لما قدموا المدينة تأخرت ولادة نسائهم حتى خافوا أن يكون اليهود سحرتهم، فلما ولد عبد الله فرح المسلمون ثم ولد بعده في ذلك العام النعمان بن بشير ولد للأنصار بعدها. والمشهور في قباء المد والقصر.\nومعنى (تفل في فيه) من ريقه، وهو بالتاء: المجة بثنتين. والتحنيك: أن يمضغ التمرة ثم يدلكها بحنك الصبي، يقال: حنكه وحنكته فالصبي محنك ومحنوك.\nومعنى (برك عليه): دعا له بالثبات على الخير والدوام ومنه: تبارك الله أي: ثبت الخير عنده في […] (^١) ومنه سميت بركة الماء، بركة لإقامة الماء فيها.\nوقوله: (فلاكها، ثم أدخلها في فيه). ظاهرُهُ أن اللوك كان قبل أن يدخلها في فيه، والذي عن أهل اللغة أن التلوك في الفم كما نبه عليه ابن التين (^٢).\nالحديث (الثاني عشر) (^٣):\nحديث أنس - ﵁ - قَالَ: أَقْبَلَ رسول اللهِ - ﷺ - مُرْدِفٌ أَبَا بَكْرٍ .. الحديث بطوله في الهجرة.\nقال الداودي: يحتمل أن يردفه على الراحلة التي هو عليها أو على\n_________\n(^١) كلمة غير واضحة بالأصل ..\n(^٢) هذا فيهم عجيب، فإن الضمير في قوله: (في فيه) يعود على ابن الزبير أي: لاكها النبي - ﷺ - في فمه ثم أدخلها في فِيِّ ابن الزبير، وهو واضح لمن تأملها. قاله الحافظ في \"الفتح\" ٧/ ٢٤٩.\n(^٣) كذا في الأصل، وهو تكرار، وعليه جرى في عدِّ ما بعده، لكن صوابه هنا: الحديث الثالث عشر. كما أشرنا أول الباب، فلينتبه.","vol":"20","page":548},{"text":"راحلة أخرى وراءه قال تعالى ﴿بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ﴾ [الأنفال: ٩] أي: يتلو بعضهم بعضًا، والتأويل هو الأول، ولا يصح الثاني كما نبه عليه ابن التين؛ لأن الردف على قول الداودي يكون خلف، ولا يصح أن يكون أبو بكر يمشي بين يدي رسول الله - ﷺ -، وذلك لأن في الحديث: (يلقى الرجل أبا بكر فيقول له: من هذا؟) وكان ذلك في انتقالهم من بني عمرو بن عوف، والحديث نص في أنه كان في مسيرهم إلى المدينة.\nقال غيره: وكان ركوبهم من بني عمرو يوم الجمعة، فمر ببني سالم فصلى فيهم الجمعة.\nقوله: (وأبو بكر شيخ والنبي - ﷺ - شابٌّ) كان أبو بكر أسرع الشيب إليه بخلاف رسول الله - ﷺ -؛ لأنه مات وليس في لحيته ورأسه عشرون شعرة بيضاء؛ وأبو بكر كان (أسنَّ) (^١) منه؛ لأنه مات بعده بسنتين ونيف، وماتا وعمرهما واحد (^٢). قال مالك: توفي رسول الله - ﷺ - وأبو بكر وعمر أبناء ستين سنة، وقيل: ثلاث وستين، وقيل في عُمْرِ عُمَر: ابن خمس وخمسين.\nوقوله: (فصرعه الفرس- وفي رواية: (فرسه) (^٣) - ثم قامت تحمحم)\n_________\n(^١) في هامش الأصل: صوابه: أصغر. اهـ[قلت: انظر التعليق التالي].\n(^٢) روى ابن أبي عاصم في \"الآحاد والمثنى\" ١/ ٨٧ (٥١) من طريق ميمون بن مهران، عن يزيد بن الأصم أن النبي - ﷺ - قال لأبي بكر: \"أنا أكبر أو أنت؟ \" قال: لا بل أنت أكبر مني وأكرم مني، وخير مني، وأنا أسنُّ منك وقال ابن عبد البر في \"الاستيعاب\" ٤/ ١٧٨: وهذا الخبر لا يعرف إلا بهذا الإسناد، وأحسبه وهما؛ لأن جمهور أهل العلم بالأخبار والسير والآثار يقولون: إن أبا بكر استوفى بمدة خلافته سن رسول الله - ﷺ -، وتوفي وهو ابن ثلاث وستين سنة. اهـ وانظر \"الفتح\" ٧/ ٢٥٠ - ٢٥١.\n(^٣) انظر هامش اليونينية حديث رقم (٣٩١١).","vol":"20","page":549},{"text":"قال ابن التين: فيه نظر؛ لأنه لا يخلو أن يكون الفرس أنثى فلا يجوز: فصرعه. وإنما يجوز: فصرعته، أو يكون يعني ذكرًا فلا تقول: قامت تحمحم، وإنما يجوز: قام يحمحم (^١)، وتحمحم: يصيح صياحة إذا رأى العلف.\nوقوله: (وكان آخر النهار مسلحَةً له) أي: يدفع عنه الأذى. وقوله: (وحفوا دونهما بالسلاح) قال تعالى: ﴿وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ﴾ [الزمر: ٧٥] أي: محدقين.\nوقوله: (إذ سمع به عبد الله بن سلام وهو في نخل لأهله يخترف لهم) أي: يجتني لهم الثمار.\nوقوله: (\"فهيِّئ لنا مقيلًا\") أي: مكانًا نقيل فيه. والمقيل: النوم نصف النهار، وقال الأزهري: القيلولة والمقيل: الاستراحة نصف النهار كان معها نوم أم لا بدليل قوله تعالى ﴿وَأَحْسَنُ مَقِيلًا﴾ [الفرقان: ٢٤] والجنة لا نوم فيها: يقال: قِلْتُ، أقيلُ، قيلولة، وقائلة، ومقيلًا (^٢).\nقال الداودي: \"فهيئ لنا مقيلًا\": يعني دار أبي أيوب. و(سلام) مخفف اللام.\nالحديث الثالث عشر:\nحديث نافع عن ابن عمر عن عمر ﵄ قَالَ: كَانَ فَرَضَ لِلْمُهَاجِرِينَ الأَوَّلينَ أَرْبَعَةَ آلَافٍ في أَرْبَعَةٍ، وَفَرَضَ لاِبْنِ عُمَرَ ثَلَاثَةَ آلَافٍ وَخَمْسَمِائَةٍ، فَقِيلَ لَهُ: هُوَ مِنَ المُهَاجِرِينَ، فَلِمَ نَقَصْتَهُ مِنْ أَرْبَعَةِ آلَافٍ؟ فَقَالَ: إِنَّمَا هَاجَرَ بِهِ أَبَوَاهُ. يَقُولُ: لَيْسَ هُوَ كَمَنْ هَاجَرَ بِنَفْسِهِ.\n_________\n(^١) يجاب عن ذلك بما قاله أهل اللغة منهم الجوهري: الفرس يقع على الذكر والأنثى. \"الصحاح\" ٣/ ٩٥٧ مادة (فرس).\n(^٢) \"معجم تهذيب اللغة\" ٣/ ٢٨٦٢.","vol":"20","page":550},{"text":"اعترض ابن التين حيث قال: رواه نافع عن (عمر) (^١): فإن يكن أدركه، أو هو وهم في النقل، أو هو حديث مرسل.\nقلت: نافع إنما رواه عن ابن عمر عن عمر فزال الإشكال، فلعل نسخة وقعت له كذلك.\nوقوله: (أربع آلاف في أربعة) قيل: معناه أربعة آلاف وأربعة آلاف. وقيل: معناه في أربعة أعوام. قال سعيد بن المسيب: المهاجرون الأولون هم الذين صلوا القبلتين، هم السابقون، ثم سائر من هاجر قبل الفتح (^٢)، وفرض عمر - ﵁ - لحسن وحسين وأسامة كما فرض لهؤلاء (^٣)، وإنما نقص ابنه لقرابته منه؛ لأنه من بني عدي ويضاهى به قاله الداودي. وقيل: كان نائبًا وأتى أبو بكر بمال كان فيه سيوف، وكان فيه سيف محلى فقال له ابنه عبد الرحمن: أعطنيه، فناوله إياه أبو بكر، فبادر عمر فقال: أنا آخذه فأعطاه إياه فنزع حليته، فردها في المال، وأعطى النصل لعبد الرحمن، وقال: لم أنفسك في السيف إنما خشيت أن يتقول الناس على أبيك. وقال المسور لعبد الرحمن صبيحة بايع لعثمان قبل أن يبايعه: إنك لها لأهل، فقال: أنا آتي بعد عمر! لقد أتعب من بعده.\nوقوله: (إنما هاجر به أبواه) يعني: أنه كان في عيال أبيه، وكان عمره حينئذ ثنتى عشرة (سنة وأشهر) (^٤).\n_________\n(^١) في الأصل: (ابن عمر) ومقتضى السياق ما أثبتناه، وانظر \"الفتح\" ٧/ ٢٥٣.\n(^٢) رواه ابن أبي شيبة ٧/ ٣٤٦ - ٣٤٧.\n(^٣) المصدر السابق ٦/ ٤٥٦.\n(^٤) تعقب ذلك الحافظ في \"الفتح\" ٧/ ٢٥٤ فقال: كان لابن عمر حين الهجرة إحدى عشرة سنة، ووهم من قال اثنتا عشرة، وكذا ثلاث عشرة؛ لما ثبت في الصحيحين أنه عرض يوم أحد وهو ابن أربع عشرة، وكانت أحد في شوال سنة ثلاث. اهـ","vol":"20","page":551},{"text":"الحديث الرابع عشر:\nحديث خباب تقدم قريبًا، وفي الجنائز أيضًا (^١).\nالحديث الخامس عشر:\nحديث أبي بردة بن أبي موسى الأشعري قَالَ: قَالَ لِي عَبْدُ اللهِ بْنُ عُمَرَ: هَلْ تَدْرِي مَا قَالَ أَبِي لأَبِيكَ؟ قَالَ: قُلْتُ: لَا. قَالَ: فَإِنَّ أَبِي قَالَ لأَبِيكَ .. الحديث.\nقاله له إشفاقًا وقد كانت أعمالهم حسنة زكية، ولم ينالوا فوق الكفاف، وكان عمر - ﵁ - من أزهد الناس؛ لأنه قدر فترك.\nقوله: (فقال أبي: لكني أنا والذي نفس عمر بيده لوددت أن ذلك برد لنا، وأن كل شيء عملناه بعد نجونا منه كفافًا رأسًا برأس) يقال: برد الشيء إذا ثبت، وبرد لي على الغريم حق إذا وجب، ويقال: ما برد ذلك على فلان فهو علي.\nالحديث السادس عشر:\nحديث أبي عثمان قال: سَمِعْتُ ابن عُمَرَ ﵄ إِذَا قِيلَ لَهُ: هَاجَرَ قَبْلَ أَبِيهِ. يَغْضَبُ .. الحديث.\nسبب غضبه؛ لئلا يرفع فوق قدره، ولئلا ينافس والده.\nوقوله (فوجدناه قائلا) أي: في قائلة نصف النهار، وذلك حين قدم رسول الله - ﷺ - مهاجرًا، قاله الداودي.\nوقوله (فدخلت فبايعته ثم انطلقت إلى عمر) إنما بايع قبله؛ تنافسًا في الخير؛ لأن تأخير ذلك لا ينفع عمر فنقص حظ نفسه بغير نفع أخيه، قاله الداودي.\n_________\n(^١) سلف برقم (١٢٧٦) وأول هذا الباب.","vol":"20","page":552},{"text":"قال ابن التين: وفيه تجوز؛ لأنه كان ينفع عمر لو فعل باستعجال بيعته بمقدار تأخره في بيعته إلا أنها منفعة يسيرة، ومنفعة ابن عمر كثيرة. وقوله (نهرول) الهرولة بين المشي والعدو، ففيه المسارعة إلى الخير.\nالحديث السابع عشر:\nحديث البراء قَالَ: ابْتَاعَ أَبُو بَكْرٍ مِنْ عَازِبٍ رَحْلًا .. الحديث. سلف في باب: علامات النبوة (^١)، وزاد هنا: قال البراء: فدخلت مع أبي بكر على أهله فإذا عائشة ابنته مضطجعة قد أصابها حمى فرأيت أباها يقبل خدها، وقال: كيف أنت يا بنية؟\nقوله (قد روأتها (^٢) لرسول الله - ﷺ -) يقال: روأت في الأمر وبه إذا نظرت فيه ولم تعجل بجواب.\nوقوله (كثبة من لبن) كذا هي بالثاء المثلثة، وكذا سلف هناك، وقد أسلفنا عن الخطابي (كنفة) بالفاء، وأنه غلط، والكثيف ضد القليل (^٣)، وضبطه في بعض النسخ: كنفة بالنون والكنف: الوعاء.\nالحديث الثامن عشر:\nحديث عقبة بن وساج عن أَنَسُ - ﵁ -: قَدِمَ النَّبِيُّ - ﷺ -، وليس في أصحابه أشمط غير أبي بكر، فَغَلَفَهَا.\nوقال دحيم: ثنا الوليد، ثنا الأوزاعي قال: حدثني أبو عبيد عن عقبة به ولفظه: فكان أسن أصحابه أبو بكر، فغلفها بالحناء والكتم حتى قنأ لونها.\n_________\n(^١) سلف برقم (٣٦١٥).\n(^٢) ورد بهامش الأصل: كذا للجميع في البخاري، وصوابه: (روتها) قاله ابن قرقول، وكذا ابن الأثير. أي: شددتها بالرواء، وهو حبل. [انظر: \"النهاية\" ٢/ ٢٨٠].\n(^٣) \"أعلام الحديث \" ٣/ ١٦٩٦.","vol":"20","page":553},{"text":"هذا (^١) تابعي من أفراد البخاري، وثقه أبو داود، قتل سنة اثنتين وثمانين.\nو(أبو عبيد) حيّ -وقيل: حُوَي- حاجب سليمان بن عبد الملك المذحجي روى عن أنس أيضًا وثقه مالك.\nوالأشمط: الذي يخالط شعره سواد وبياض، رجل أشمط وامرأة شمطاء.\nوقوله (فغلَّفها) يعني: لحيته دل على ذلك قوله: (أشمط) ومعنى غلَّفها: خضبها وكل شيء ستر شيئًا فهو غلاف له، وغلَّفها مشدد اللام يقال: غلَّفت لحيته ويغلفها، ومنه تغلفت السكين: جعلت لها غلافًا، وكذلك إذا أدخلتها في الغلاف. (وقنأ (^٢) لونها) اشتدت حمرته حتى ضرب إلى السواد. يقال: قنأ يقنؤ قنوءًا: احْمرَّ، يقال: أحمر قاني، وأبيض ناصع، وأصفر فاقع.\nو(الحناء): جمع حناءة ممدود، وأصله الهمز، يقال: حنأت لحيته بها، وبها سمي الرجل حناة، وهو شجر كبار مثل شجر السدر، وهو يُرْزق في كل عام مرتين.\nوزعم أبو زيد السهيلي أنه يجمع على حُنَّان -بضم الحاء وتشديد النون- على غير قياس، وأنشد فيه شعرًا، قال: وهو عندي لغة في الحناء لا جمع له (^٣)، وقال في \"المحكم\": الحنان بكسر الحاء لغة في الحناء عن ثعلب (^٤).\n_________\n(^١) يعني عقبة بن وساج.\n(^٢) ورد بهامش الأصل تعليق نصه: قنأ مهموز هو الأفصح. قاله ابن الأثير. ويقال بتركه لغة أخرى [انظر: \"النهاية في غريب الحديث\" ٤/ ١١١].\n(^٣) \"الروض الأنف\" ٤/ ١٠٠.\n(^٤) \"المحكم\" ٢/ ٣٧٥.","vol":"20","page":554},{"text":"وفي \"المعجم\" للطبراني أنه - ﷺ - سماه طيبًا (^١)، وإليه ذهب أبو حنيفة وأصحابه (^٢)، فلا يجوزونه للمحرم، وخالفوه.\nو(الكتم): ورق يخضب به، وقيل: إنه يلطخ مع الوسمة، وقيل: إنه الوسمة، وأطال بعضهم في وصفه وهو بالتخفيف خلافًا لأبي عبيدة حيث شدده. ذكره في \"ديوان الأدب\"، وفيه جواز الصبغ، وقد سلف ذكره، ويشبه أن يريد استعمال الكتم مجردًا عن الحناء، فإن الحناء إذا غسل بالكتم جاء أسود، وعلى قول من كره تغيير الشيب بالسواد لا يجوز، وذكر بعضهم أنه حناء قريش يعني الذي صبغه أصفر. وقال بعضهم: هو النيل.\nالحديث التاسع عشر:\nحديث عائشة ﵂، أَنَّ أَبَا بَكْرٍ - ﵁ - تَزَوَّجَ امْرَأَةً مِنْ كَلْبٍ يُقَالُ لَهَا: أُمُّ بَكْرٍ، فَلَمَّا هَاجَرَ أَبُو بَكْرٍ طَلَّقَهَا، فَتَزَوَّجَهَا ابن عَمِّهَا هذا الشَّاعِرُ الذِي قَالَ هذه القَصيدَةَ، ورَثَى بها كُفَّارَ قُرَيْشٍ:\nوَمَاذَا بِالْقَلِيبِ قَلِيبِ بَدْرٍ … مِنَ الشِّيزى تُزَيَّنُ بِالسَّنَامِ\nوَمَاذَا بِالْقَلِيبِ قَلِيبِ بَدْرٍ … مِنَ القَيْنَاتِ وَالشَّرْبِ الكِرَامِ\nتُحَيِّي بِالسَّلَامَةِ أُمُّ بَكْرٍ … فَهَلْ لِي بَعْدَ قَوْمِي مِنْ سَلَامِ\nيُحَدِّثُنَا الرَّسُولُ بِأَنْ سَنَحْيَا … وَكيْفَ حَيَاةُ أَصْدَاءٍ وَهَامِ\n_________\n(^١) رواه في \"المعجم الكبير\" ٢٣/ ٤١٨ من حديث أم سلمة أنه - ﷺ - قال لها: \"لا تطيبي وأنت محرمة ولا تمسي الحناء فإنه طيب\". وكذا رواه البيهقي في \"المعرفة\" ٧/ ١٦٨ (٩٦٨٩) ضم ضعف إسناده، وضعفه كذلك الحافظ في \"التلخيص\" ٢/ ٢٨٢.\nوانظر: \"نصب الراية\" ٣/ ١٢٤.\n(^٢) \"المبسوط \" ٤/ ١٥، \"بدائع الصنائع\" ٢/ ٤١٥، \"الهداية\" ١/ ١٥٦.","vol":"20","page":555},{"text":"هذا الرجل سماه ابن إسحاق في \"السيرة\": شداد بن الأسود بن عبد شمس بن مالك بن جعونة -بإسكان العين مع فتح الجيم- بن عورة -بضم العين- بن أشجع بن عامر بن ليث بن بكر بن عبد مناة بن كنانة يكنى أبا بكر، ويعرف: شعوب، وعن ابن هشام قال أبو عبيدة: كان أسلم ثم ارتد (^١).\nوقال ابن حبيب: شعوب، أمه من خزاعة، واسمه عمرو بن شمر بن ليث بن عبد شمس بن مالك، له شعر كثير قاله وهو كافر، ثم أسلم بعد. وقال المرزباني: كان شاعرًا رثى قتلى بدر من المشركين، وفي \"صحيح الإسماعيلي\" أن عائشة ﵂ كانت تدعو على من يقول: إن أبا بكر قال هذا القصيدة.\nوالقليب: البئر قبل أن تطوى، وقيل البئر العارية، و(الشيزى) مقصور: خشب أسود يتخذ منه قصاع وجفان، وكذا الشيز.\nوقال أبو حنيفة: يقال للقصاع والجفان شيزى (…) (^٢) الشيز، وربما قالوا: الشزية فنسبوها إليه وكذلك محلات السكر، وذلك لسواد الجفان، وقال الأصمعي: إنما هي من خشب الجوز يسود من الدسم، والشيزى جمع شيز، والشيز يغلظ حتى ينحت منه، وقد أكثر الشعراء ذكر الشيزى والشيزية (^٣). وقال الخطابي: الشيزى شجر يتخذ منه الجفان، وكانوا يسمون الرجل المطعِم جفنة؛ لأنه يطعم الناس فيها (^٤)، وتبعه ابن التين.\n_________\n(^١) \"سيرة ابن هشام\" ٢/ ٤٠٠ - ١٠٤.\n(^٢) كلام غير واضح في الأصل بمقدار ثلاث كلمات.\n(^٣) انظر: \"تاج العروس\" للزبيدي ٨/ ٨٢ مادة (شيز).\n(^٤) \"أعلام الحديث\" ٣/ ١٦٩٩.","vol":"20","page":556},{"text":"والمعنى: ماذا ببدر من أصحاب الجفان وأصحاب القينات كقوله تعالى ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢]. وقال الداودي: هي الجمال، قال: ومعنى (تزين بالسنام) يعني: بالأسنمة الإبل؛ لأن الإبل إذا سمنت تعظم أسنمتها، ويعظم جمالها، وهذا غلط منه كما قاله ابن التين، وإنما أراد بالقليب المطعمين في الجفان، وكان العرب تسمي الرجل الكريم جفنة؛ لأنه يطعم الأضياف و(القيْنات): جمع، واحدهن: قينة، وهي المغنية، ويقال ذلك للماشطة وللأمة، قال الخطابي: وللحرة (^١).\nوقال ابن فارس: القين والقينة: العبد والأمة، قال: والعرب تسمي المغنية القينة (^٢). و(الشرب) بفتح المعجمة، جمع شارب في قول الأخفش، واسم الجمع في قول سيبويه وجزم الخطابي بأنه جمع شارب يعني: الندماء الذين يجتمعون للشرب (^٣)، وتبعه ابن التين، مثل: تاجر وتجر، وصاحب وصحب.\nوقوله: (تُحَيِّي بالسلامة أم بكر) فيه دلالة على أن معنى السلام الذي هو التحية: السلامة، ومصدر قولهم: سلم الرجل سلامًا وسلامة، ألا تراه كيف عطف عليه في المصراع الأخير بالسلام، يريد: وهل لي بعد هلاك قومي من سلام.\nوالأصداء: جمع صدى، وهو ما كان يزعمه أهل الجاهلية من أن روح الإنسان تصير طائرًا يقال له: الصدى. وقيل: هو الذكر من الهام. وذلك من ترهات الجاهلية وأباطيلهم وإنكاراتهم للبعث. وقال الداودي: الصدى: عظام الميت.\n_________\n(^١) المصدر السابق ٣/ ١٧٠٠.\n(^٢) \"مجمل اللغة\" ٢/ ٧٣٩ مادة (قين).\n(^٣) \"أعلام الحديث\" ٣/ ١٦٩٩.","vol":"20","page":557},{"text":"والهام: جمع هامة، وهم الموتى، يقال: أصبح فلان هامة: إذا مات. ويحتمل أن يريد الأشراف؛ لأن هامة القوم سيدهم. وذكر الداودي عن (أبي عبيدة) (^١) في \"تفسيره\" أن العرب كانت تقول: إذا مات الميت تكون من عظامه [هامة] (^٢) تطير.\nقال الهروي: يسمون ذلك الطائر الذي يخرج من هامة الميت: الصدى (^٣). وذكر ابن فارس أن العرب كانت تقول: إن القتيل إذا لم يدرك بثأره يصير هامة في القبر، (فتزقو) (^٤) فتقول: اسقوني اسقوني. فإذا أُدْرِكَ ثأره طارت (^٥).\nويحتمل أن يريد بالهام الرئيس (^٦)، قاله الداودي، والظاهر ما سلف؛ لقوله: (وكيف حياة أصداء وهام) فذلك لا يقال للرئيس؛ بلي وصار لا يرجى.\nالحديث العشرون:\nحديث أبي بكر، - ﵁ -: كُنْتُ مَعَ رسول الله - ﷺ - فَرَفَعْتُ رَأْسِي، فَإذَا أَنَا بِأَقْدَامِ المشركين، فَقُلْتُ: يَا نَبِيَّ اللهِ، لَوْ أَنَّ بَعْضَهُمْ طَأْطَأَ بَصَرَهُ رَآنَا. قَالَ: \"اسْكُتْ يَا أَبَا بَكْرٍ، اثْنَانِ اللهُ ثَالِثُهُمَا\".\n_________\n(^١) في الأصل: (ابن عبدة)، ولعله تحريف، والمثبت من \"تهذيب اللغة\" ٤/ ٣٦٩٨ مادة (هام)، و\"اللسان\" مادة (هوم) وكذا \"عمدة القاري\" ١٤/ ٤٦ وغيرهما؛ فالكلام إنما نسب لأبي عبيدة لا ابن عبدة.\n(^٢) ساقطة من الأصل، والمثبت من مصادر التخريج كما في التعليق السابق.\n(^٣) \"غريب الحديث\" ١/ ٢٦ - ٢٧.\n(^٤) في الأصل: (فتشربوا)، وهو تحريف، والمثبت من مصدر التخريج وغيره، وتزقو يعني: تصيح.\n(^٥) \"مجمل اللغة\" ٢/ ٨٩٧ مادة (هام).\n(^٦) ورد بهامش الأصل: هذا القول تقدم قريبًا.","vol":"20","page":558},{"text":"فيه: الفضل الباهر لهما.\nالحديث الحادي بعد العشرين:\nحديث أبي سعيد، - ﵁ -: جَاءَ أَعْرَابِيٌّ إِلَى رسول الله - ﷺ - فسَأَلَهُ عَنِ الهِجْرَةِ.\nالحديث سلف في الزكاة، في باب زكاة الإبل فراجعه (^١).\nوزاد هنا: \"فهل تمنح منها؟ \" قال: نعم. قال \"فتحلبها يوم وردها؟ \" قال: نعم.\nومعنى (\"يترك\"): ينقصك، وذكر الإسماعيلي أن الفريابي قاله بالتشديد، والله أعلم.\n_________\n(^١) سلف برقم (١٤٥٢).","vol":"20","page":559},{"text":"<span data-type='title' id=toc-2439>٤٦ - باب مَقْدَمِ النَّبِيِّ - ﷺ - وَأَصْحَابِهِ المَدِينَةَ</span>\n٣٩٢٤ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَنْبَأَنَا أَبُو إِسْحَاقَ، سَمِعَ الْبَرَاءَ - ﵁ - قَالَ: أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مُصْعَبُ بْنُ عُمَيْرٍ وَابْنُ أُمِّ مَكْتُومٍ، ثُمَّ قَدِمَ عَلَيْنَا عَمَّارُ بْنُ يَاسِرٍ وَبِلَالٌ ﵃. [فتح: ٧/ ٢٥٩]\n\n٣٩٢٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِى إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ بْنَ عَازِبٍ - ﵄ - قَالَ: أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مُصْعَبُ بْنُ عُمَيْرٍ وَابْنُ أُمِّ مَكْتُومٍ، وَكَانَا يُقْرِئَانِ النَّاسَ، فَقَدِمَ بِلَالٌ وَسَعْدٌ وَعَمَّارُ بْنُ يَاسِرٍ، ثُمَّ قَدِمَ عُمَرُ بْنُ الْخَطَّابِ فِى عِشْرِينَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -، ثُمَّ قَدِمَ النَّبِيُّ - ﷺ -، فَمَا رَأَيْتُ أَهْلَ الْمَدِينَةِ فَرِحُوا بِشَيْءٍ فَرَحَهُمْ بِرَسُولِ اللَّهِ - ﷺ -، حَتَّى جَعَلَ الإِمَاءُ يَقُلْنَ: قَدِمَ رَسُولُ اللَّهِ - ﷺ - فَمَا قَدِمَ حَتَّى قَرَأْتُ: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ [الأعلى: ١] فِى سُوَرٍ مِنَ الْمُفَصَّلِ. [فتح: ٧/ ٢٥٩]\n\n٣٩٢٦ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: لَمَّا قَدِمَ رَسُولُ اللَّهِ - ﷺ - الْمَدِينَةَ وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ. قَالَتْ: فَدَخَلْتُ عَلَيْهِمَا فَقُلْتُ: يَا أَبَتِ، كَيْفَ تَجِدُكَ؟ وَيَا بِلَالُ، كَيْفَ تَجِدُكَ؟ قَالَتْ: فَكَانَ أَبُو بَكْرٍ إِذَا أَخَذَتْهُ الْحُمَّى يَقُولُ:\nكُلُّ امْرِئٍ مُصَبَّحٌ فِى أَهْلِهِ … وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ\nوَكَانَ بِلَالٌ إِذَا أَقْلَعَ عَنْهُ الْحُمَّى يَرْفَعُ عَقِيرَتَهُ وَيَقُولُ:\nأَلَا لَيْتَ شِعْرِى هَلْ أَبِيتَنَّ لَيْلَةً … بِوَادٍ وَحَوْلِى إِذْخِرٌ وَجَلِيلُ\nوَهَلْ أَرِدَنْ يَوْمًا مِيَاهَ مَجَنَّةٍ … وَهَلْ يَبْدُوَنْ لِي شَامَةٌ وَطَفِيلُ\nقَالَتْ عَائِشَةُ: فَجِئْتُ رَسُولَ اللَّهِ - ﷺ - فَأَخْبَرْتُهُ فَقَالَ: «اللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَةَ كَحُبِّنَا مَكَّةَ أَوْ أَشَدَّ، وَصَحِّحْهَا وَبَارِكْ لَنَا فِى صَاعِهَا وَمُدِّهَا، وَانْقُلْ حُمَّاهَا فَاجْعَلْهَا بِالْجُحْفَةِ». [انظر: ١٨٨٩ - مسلم: ١٣٧٦ - فتح: ٧/ ٢٦٢]\n\n٣٩٢٧ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ،","vol":"20","page":560},{"text":"حَدَّثَنِي عُرْوَةُ، أَنَّ عُبَيْدَ اللَّهِ بْنَ عَدِيٍّ أَخْبَرَهُ: دَخَلْتُ عَلَى عُثْمَانَ.\nوَقَالَ بِشْرُ بْنُ شُعَيْبٍ، حَدَّثَنِي أَبِي، عَنِ الزُّهْرِيِّ حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عُبَيْدَ اللَّهِ بْنَ عَدِيِّ بْنِ خِيَارٍ أَخْبَرَهُ قَالَ: دَخَلْتُ عَلَى عُثْمَانَ فَتَشَهَّدَ ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ بَعَثَ مُحَمَّدًا - ﷺ - بِالْحَقِّ، وَكُنْتُ مِمَّنِ اسْتَجَابَ لِلَّهِ وَلِرَسُولِهِ، وَآمَنَ بِمَا بُعِثَ بِهِ مُحَمَّدٌ - ﷺ -، ثُمَّ هَاجَرْتُ هِجْرَتَيْنِ، وَنِلْتُ صِهْرَ رَسُولِ اللَّهِ - ﷺ -، وَبَايَعْتُهُ، فَوَاللَّهِ مَا عَصَيْتُهُ وَلَا غَشَشْتُهُ حَتَّى تَوَفَّاهُ اللَّهُ.\nتَابَعَهُ إِسْحَاقُ الْكَلْبِيُّ حَدَّثَنِي الزُّهْرِيُّ مِثْلَهُ. [انظر: ٣٦٩٦ - فتح: ٧/ ٢٦٣]\n\n٣٩٢٨ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابْنُ وَهْبٍ، حَدَّثَنَا مَالِكٌ. وَأَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ رَجَعَ إِلَى أَهْلِهِ وَهْوَ بِمِنًى فِى آخِرِ حَجَّةٍ حَجَّهَا عُمَرُ، فَوَجَدَنِي، فَقَالَ عَبْدُ الرَّحْمَنِ: فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ، وَإِنِّى أَرَى أَنْ تُمْهِلَ حَتَّى تَقْدَمَ الْمَدِينَةَ، فَإِنَّهَا دَارُ الْهِجْرَةِ وَالسُّنَّةِ، وَتَخْلُصَ لأَهْلِ الْفِقْهِ وَأَشْرَافِ النَّاسِ وَذَوِى رَأْيِهِمْ. قَالَ عُمَرُ لأَقُومَنَّ فِى أَوَّلِ مَقَامٍ أَقُومُهُ بِالْمَدِينَةِ. [انظر: ٢٤٦٢ - فتح: ٧/ ٢٦٤]\n\n٣٩٢٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ خَارِجَةَ بْنِ زَيْدِ بْنِ ثَابِتٍ، أَنَّ أُمَّ الْعَلَاءِ - امْرَأَةً مِنْ نِسَائِهِمْ بَايَعَتِ النَّبِيَّ - ﷺ - أَخْبَرَتْهُ أَنَّ عُثْمَانَ بْنَ مَظْعُونٍ طَارَ لَهُمْ فِى السُّكْنَى حِينَ اقْتَرَعَتِ الأَنْصَارُ عَلَى سُكْنَى الْمُهَاجِرِينَ، قَالَتْ أُمُّ الْعَلَاءِ: فَاشْتَكَى عُثْمَانُ عِنْدَنَا، فَمَرَّضْتُهُ حَتَّى تُوُفِّيَ، وَجَعَلْنَاهُ فِى أَثْوَابِهِ، فَدَخَلَ عَلَيْنَا النَّبِيُّ - ﷺ -، فَقُلْتُ: رَحْمَةُ اللَّهِ عَلَيْكَ أَبَا السَّائِبِ، شَهَادَتِي عَلَيْكَ لَقَدْ أَكْرَمَكَ اللَّهُ. فَقَالَ النَّبِيُّ - ﷺ -: «وَمَا يُدْرِيكِ أَنَّ اللَّهَ أَكْرَمَهُ؟». قَالَتْ: قُلْتُ: لَا أَدْرِى بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ، فَمَنْ؟ قَالَ: «أَمَّا هُوَ فَقَدْ جَاءَهُ وَاللَّهِ الْيَقِينُ، وَاللَّهِ إِنِّى لأَرْجُو لَهُ الْخَيْرَ، وَمَا أَدْرِي وَاللَّهِ - وَأَنَا رَسُولُ اللَّهِ - مَا يُفْعَلُ بِي». قَالَتْ: فَوَاللَّهِ لَا أُزَكِّي أَحَدًا بَعْدَهُ. قَالَتْ: فَأَحْزَنَنِي ذَلِكَ فَنِمْتُ فَأُرِيتُ لِعُثْمَانَ بْنِ مَظْعُونٍ عَيْنًا تَجْرِي، فَجِئْتُ رَسُولَ اللَّهِ - ﷺ - فَأَخْبَرْتُهُ، فَقَالَ: «ذَلِكَ عَمَلُهُ». [انظر: ١٢٤٣ - فتح: ٧/ ٢٦٤]","vol":"20","page":561},{"text":"٣٩٣٠ - حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ يَوْمُ بُعَاثٍ يَوْمًا قَدَّمَهُ اللَّهُ ﷿ لِرَسُولِهِ - ﷺ -، فَقَدِمَ رَسُولُ اللَّهِ - ﷺ - الْمَدِينَةَ وَقَدِ افْتَرَقَ مَلَؤُهُمْ، وَقُتِلَتْ سَرَاتُهُمْ فِى دُخُولِهِمْ فِى الإِسْلَامِ. [انظر: ٣٧٧٧ - فتح: ٧/ ٢٦٤]\n\n٣٩٣١ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ أَبَا بَكْرٍ دَخَلَ عَلَيْهَا وَالنَّبِيُّ - ﷺ - عِنْدَهَا يَوْمَ فِطْرٍ أَوْ أَضْحًى، وَعِنْدَهَا قَيْنَتَانِ ﴿تُغَنِّيَانِ﴾ بِمَا تَقَاذَفَتِ الأَنْصَارُ يَوْمَ بُعَاثَ. فَقَالَ أَبُو بَكْرٍ: مِزْمَارُ الشَّيْطَانِ. مَرَّتَيْنِ. فَقَالَ النَّبِيُّ - ﷺ -: «دَعْهُمَا يَا أَبَا بَكْرٍ، إِنَّ لِكُلِّ قَوْمٍ عِيدًا، وَإِنَّ عِيدَنَا هَذَا الْيَوْمُ». [انظر: ٩٤٩ - مسلم: ٨٩٢ - فتح: ٧/ ٢٦٤]\n\n٣٩٣٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ. وَحَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ الصَّمَدِ قَالَ: سَمِعْتُ أَبِي يُحَدِّثُ: حَدَّثَنَا أَبُو التَّيَّاحِ يَزِيدُ بْنُ حُمَيْدٍ الضُّبَعِيُّ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: لَمَّا قَدِمَ رَسُولُ اللَّهِ - ﷺ - الْمَدِينَةَ، نَزَلَ فِى عُلْوِ الْمَدِينَةِ فِى حَيٍّ يُقَالُ لَهُمْ: بَنُو عَمْرِو بْنِ عَوْفٍ. قَالَ: فَأَقَامَ فِيهِمْ أَرْبَعَ عَشْرَةَ لَيْلَةً، ثُمَّ أَرْسَلَ إِلَى مَلإِ بَنِي النَّجَّارِ. قَالَ: فَجَاءُوا مُتَقَلِّدِي سُيُوفِهِمْ، قَالَ: وَكَأَنِّي أَنْظُرُ إِلَى رَسُولِ اللَّهِ - ﷺ - عَلَى رَاحِلَتِهِ، وَأَبُو بَكْرٍ رِدْفَهُ، وَمَلأُ بَنِي النَّجَّارِ حَوْلَهُ حَتَّى أَلْقَى بِفِنَاءِ أَبِي أَيُّوبَ، قَالَ: فَكَانَ يُصَلِّي حَيْثُ أَدْرَكَتْهُ الصَّلَاةُ، وَيُصَلِّي فِى مَرَابِضِ الْغَنَمِ، قَالَ: ثُمَّ إِنَّهُ أَمَرَ بِبِنَاءِ الْمَسْجِدِ، فَأَرْسَلَ إِلَى مَلإِ بَنِي النَّجَّارِ، فَجَاءُوا فَقَالَ: «يَا بَنِي النَّجَّارِ، ثَامِنُونِي حَائِطَكُمْ هَذَا». فَقَالُوا: لَا، وَاللَّهِ لَا نَطْلُبُ ثَمَنَهُ إِلاَّ إِلَى اللَّهِ. قَالَ: فَكَانَ فِيهِ مَا أَقُولُ لَكُمْ: كَانَتْ فِيهِ قُبُورُ الْمُشْرِكِينَ، وَكَانَتْ فِيهِ خِرَبٌ، وَكَانَ فِيهِ نَخْلٌ، فَأَمَرَ رَسُولُ اللَّهِ - ﷺ - بِقُبُورِ الْمُشْرِكِينَ فَنُبِشَتْ، وَبِالْخِرَبِ فَسُوِّيَتْ، وَبِالنَّخْلِ فَقُطِعَ، قَالَ فَصَفُّوا النَّخْلَ قِبْلَةَ الْمَسْجِدِ - قَالَ: وَجَعَلُوا عِضَادَتَيْهِ حِجَارَةً. قَالَ: قَالَ: جَعَلُوا يَنْقُلُونَ ذَاكَ الصَّخْرَ وَهُمْ يَرْتَجِزُونَ، وَرَسُولُ اللَّهِ - ﷺ - مَعَهُمْ يَقُولُونَ:\nاللَّهُمَّ إِنَّهُ لَا خَيْرَ إِلاَّ خَيْرُ الآخِرَهْ … فَانْصُرِ الأَنْصَارَ وَالْمُهَاجِرَهْ","vol":"20","page":562},{"text":"ذكر فيه تسعة أحاديث:\nأحدها:\nحديث البراء - ﵁ -: أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مُصْعَبُ بْنُ عُمَيْرٍ وَابْنُ أُمِّ مَكْتُومٍ، ثُمَّ قَدِمَ عَلَيْنَا عَمَّارُ بْنُ يَاسِرٍ وَبِلَالٌ.\nقدومهما وكذا قدوم كل من هاجر إنما كان فرارًا مما لقوه من الأذى، فلما هاجر النبي - ﷺ - فرضت الهجرة من مكة، وذكر ابن إسحاق أنه - ﵇ - أرسل مصعبًا مع الأنصار لما بايعوه فكان يُسمى المقرئ، وهو أول من سمي به (^١)، وذكر ابن سعد أن الأنصار أرسلت إليه: ابعث لنا من يقرئنا، فبعثه إليهم (^٢)، وكان أول من هاجر من مكة إلى المدينة أبو سلمة بن عبد الأسد قبل بيعة العقبة لسنة، وذلك أنه قدم من عند الحبش فآذاه أهل مكة وبلغه إسلام من أسلم\nمن الأنصار فخرج إليهم.\nالحديث الثاني:\nحديثه أيضًا بمثله وزيادة سعد مع بلال وعمار، ثم قدم عمر في عشرين من أصحاب رسول الله - ﷺ -، ثم قدم النبي - ﷺ -، فما رأيت أهل المدينة فرحوا بشيء فرحهم برسول الله - ﷺ - حتى جعل الإماء يقلن: قدم رسول الله، فما قدم رسول الله - ﷺ - حتى قرأت: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ في سور من المفصل.\nقلت: كان الذي علمه مصعب بن عمير، ومن هاجر معه من المسلمين. وسلف الكلام في الصلاة على المفصل، ولم سمي\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٢/ ٤٢.\n(^٢) \"الطبقات الكبرى\" ١/ ٢٢٠.","vol":"20","page":563},{"text":"مفصلًا، وأعظم بما فرحوا به، وفي أخرى: لما قدم المدينة جعل النساء والصبيان يقلن (^١):\nطلع البدر علينا … من ثنيات الوداع\nوجب الشكرعلينا … ما دعا لله داع\nالحديث الثالث:\nحديث عائشة ﵂ في وعك أبي بكر وبلال سلف في آخر الحج، ودخولها على بلال عيادة (له) (^٢) -وهي من القرب- كان قبل نزول الحجاب.\nالحديث الرابع:\nحديث عثمان سلف في ترجمته، ذكره من حديث معمر عن الزهري به ثم قال: وقال بشر بن شعيب: حدثني أبي عن الزهري بمثله، وسلف هناك من حديث يونس عن الزهري (^٣)، ثم قال: تابعه إسحاق الكلبي: حدثني الزهري بمثله، وسلف هناك من حديث يونس عن الزهري.\nالحديث الخامس:\nحديث ابن عباس أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ رَجَعَ إِلَى أَهْلِهِ بِمِنًى فِي آخِرِ حَجَّةٍ حَجَّهَا عُمَرُ، فَوَجَدَنِي، فَقَالَ عَبْدُ الرَّحْمَنِ: فَقُلْتُ: يَا أَمِيرَ المُؤْمِنِينَ، إِنَّ المَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ وغوغاءهم، وَإِنِّي أَرى أَنْ تُمْهِلَ حَتَّى تَقْدَمَ المَدِينَةَ، فَإِنَّهَا دَارُ الهِجْرَةِ وَالسُّنَّةِ، وَتَخْلُصَ لأَهْلِ\n_________\n(^١) في هامش الأصل: فيه نظر، وإنما قلن ذلك في مرجعه من []، وثنيات الوداع من جهة الشام لا من جهة مكة اهـ[قلت: الذي بين المعكوفين بياض، لكن قال الحافظ في \"الفتح\" ٧/ ٢٦٢: ولعل ذلك كان في قدومه من تبوك].\n(^٢) تحرفت في الأصل: (لها)، والمثبت الصواب.\n(^٣) سلف برقم (٣٦٩٦) كتاب فضائل الصحابة. باب مناقب عثمان بن عفان.","vol":"20","page":564},{"text":"الفِقْهِ وَأَشْرَافِ النَّاسِ وَذَوِي رَأْيِهِمْ. فقَالَ عُمَرُ لأَقُومَنَّ في أَوَّلِ مَقَامٍ أَقُومُهُ بِالْمَدِينَةِ\nالمراد بالرعاع: الدون، وفيه الإشارة على الأمراء بما فيه السداد.\nالحديث السادس:\nحديث عثمان بن مظعون في تزكيته، سلف في الجنائز (^١).\nوراويته أم العلاء بنت الحارث بن ثابت بن حارثة بن ثعلبة ابن خلاس بن أمية بن خدارة بن عوف بن الحارث بن الخزرج أخي الأوس، وزاد هنا: فأحزنني ذلك فنمت فأريت لعثمان بن مظعون عينًا تجري، فجئت رسول الله - ﷺ - فأخبرته، فقال: \"ذلك عمله\".\nقولها: (حين قرعت). كذا هو ثلاثي وفي نسخة: (اقترعت). قال ابن فارس: الإقراع والمقارعة في المساهمة، وقارعت فلانًا فقرعته أي: أصابتني القرعة دونه (^٢).\nالحديث السابع:\nحديث عائشة ﵂ كَانَ يَوْمُ بُعَاثٍ قَدَّمَهُ اللهُ لِرَسُولِهِ. الحديث وقد سلف (^٣).\nالثامن:\nمن حديثها أيضًا فيه، وقد سلف في العيد (^٤).\n_________\n(^١) سلف برقم (١٢٤٣) باب الدخول على الميت بعد الموت إذا أدرج في كفنه.\n(^٢) \"مجمل اللغة\" ٢/ ٧٤٨ مادة: قرع.\n(^٣) سلف برقم (٣٧٧٧) كتاب مناقب الأنصار.\n(^٤) سلف برقم (٩٥٢) كتاب العيدين، باب: سنة العيدين لأهل الإسلام.","vol":"20","page":565},{"text":"قال الخطابي: (يريد) (^١) بالقينتين فيه جاريتين لا مغنيتين (^٢)، يريد أن ينزه بيت رسول الله - ﷺ - أن يدعى له مغنيتان مشهرتان به.\nو(يوم بعاث): سلف قريبا أنه كان للأوس على الخزرج، قال الداودي: وكل فريق منهم ما أديل (^٣) له به في ذلك اليوم ففيه جواز الاستراحة في بعض الأحيان بالكلام ونحوه؛ ليقووا عليه.\nوقوله: (بما تقاذفت) أي: بما ترامت به ذلك اليوم ويروى: (تعازفت).\nقال الخطابي: يحتمل أن يكون من عزف اللهو، وضرب المعازف على تلك الأشعار وإنشادها يتذامرون بذلك على القتال، ويحتمل أن يكون من العزف، وهو أصوات الوغى كعزيف الرياح وهو ما يسمع من دويها ومنه عزيف الجن، وهو جرس أصواتها فيما يقال (^٤). وفي رواية أبي الحسن بالراء أي: مما تعارفوا ما جرى بينهم.\nالحديث التاسع:\nحديث أنس - ﵁ -: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ، نَزَلَ في عُلْوِ المَدِينَةِ في حَي يُقَالُ لَهُمْ: بَنُو عَمْرِو بْنِ عَوْفٍ .. الحديث.\nسلف بطوله في المساجد في باب نبش قبور المشركين (^٥). وقوله: (عضادتيه حجارة) عضادتا الباب: ما حوله، وهو ما يشد حوله من البناء وغيره.\n_________\n(^١) مكررة في الأصل، فلعله من باب السهو.\n(^٢) \"أعلام الحديث\" ٣/ ١٧٠٠.\n(^٣) الإدالة: الغلبة، يقال: أديل لنا على عدونا أي: نصرنا عليه، وكانت الدولة لنا.\nانظر \"النهاية في غريب الحديث\" ٢/ ١٤١ مادة (دول).\n(^٤) \"أعلام الحديث\" ٣/ ١٧٠٠ - ١٧٠١.\n(^٥) سلف برقم (٤٢٨).","vol":"20","page":566},{"text":"<span data-type='title' id=toc-2440>٦٤ - كتاب المغازي</span>\nقال ابن سيده في \"محكمه\": غزا الشيء غزوًا: أراده وطلبه، والغزو ما غزا وطلب، والغزو: السير إلى قتال العدو وانتهابه، غزاهم غزوًا وغزوانًا -عن سيبويه: صحت الواو فيه كراهية في الإخلال- وغزاوة، قال ابن جني: الغزاوة كالشقاوة، وأكثر ما تأتي الفعالة مصدرًا إذا كانت لغير المتعدي، وعن ثعلب: إذا قيل: غزاة فهو عمل سنة، وإذا قيل: غزوة فهي المرة الواحدة من الغزو (^١).\n_________\n(^١) \"المحكم\" ٤/ ٢٦ - ٢٧، \"مجالس ثعلب\" ١/ ٣٥.","vol":"21","page":9},{"text":"<span data-type='title' id=toc-2441>١ - باب غَزْوَةِ الْعُشَيْرَةِ (أَوِ الْعُسَيْرَةِ)</span>\nقَالَ ابْنُ إِسْحَاقَ: أَوَّلُ مَا غَزَا النَّبِيُّ - ﷺ - الأَبْوَاءَ، ثُمَّ بُوَاطَ، ثُمَّ الْعُشَيْرَةَ.\n\n٣٩٤٩ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ: كُنْتُ إِلَى جَنْبِ زَيْدِ بْنِ أَرْقَمَ، فَقِيلَ لَهُ: كَمْ غَزَا النَّبِيُّ - ﷺ - مِنْ غَزْوَةٍ؟ قَالَ: تِسْعَ عَشْرَةَ. قِيلَ: كَمْ غَزَوْتَ أَنْتَ مَعَهُ؟ قَالَ: سَبْعَ عَشْرَةَ. قُلْتُ: فَأَيُّهُمْ كَانَتْ أَوَّلَ؟ قَالَ: الْعُسَيْرَةُ أَوِ الْعُشَيْرُ.\nفَذَكَرْتُ لِقَتَادَةَ، فَقَالَ: الْعُشَيْرُ. [٤٤٠٤ - ٤٤٧١ - مسلم: ١٢٥٤ - فتح: ٧/ ٢٧٩]\nثم ساق من حديث شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ: قال: كُنْتُ إِلَى جَنْبِ زَيْدِ بْنِ أَرْقَمَ، فَقِيلَ لَهُ: كَمْ غَزَا النَّبِيُّ - ﷺ - مِنْ غَزْوَةٍ؟ قَالَ تِسْعَ عَشْرَةَ. قِيلَ: كَمْ غَزَوْتَ أَنْتَ مَعَهُ؟ قَالَ: سَبْعَ عَشْرَةَ. قُلْتُ: فَأَيُّهُمْ كَانَتْ أَوَّلَ؟ قَالَ: الْعُشَيْرَةُ. أَوِ: العُسَيْرُ. فَذَكَرْتُ لِقَتَادَةَ، فَقَالَ: الْعُشَيْرُة.\nالشرح:\nمن هنا شرع البخاري -﵀- بذكر جماع مغازي سيدنا رسول الله - ﷺ - وبعوثه وسراياه، ولا شك أن الله تعالى لما أذن لرسول الله - ﷺ - في القتال كانت أول آية نزلت في ذلك ﴿أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا﴾ كذا رويناه من طريق سعيد بن جبير (^١) والزهري (^٢)، وقال: \"أمرت أن أقاتل الناس\" الحديث (^٣).\n_________\n(^١) رواه الترمذي (٣١٧١)، والنسائي ٦/ ٢، وفي \"الكبرى\" ٦/ ٤١١ (١١٣٤٥) من حديث ابن عباس.\n(^٢) رواه النسائي في \"الكبرى\" ٦/ ٤١١ (١١٣٤٦) من حديث عائشة.\n(^٣) سلف برقم (٢٥): كتاب: الإيمان، باب: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ﴾.","vol":"21","page":10},{"text":"قال أهل السير كما طرقه ابن سعد عنهم: كان عدد مغازيه التي غزا بنفسه ستة وعشرين، وكانت سراياه التي بعث فيها سبعة وأربعين سرية (^١).\nقلت: والذي بالتأمل -إن شاء الله- المجموع فوق المائة كما سيمر بك في هذا الشرح المبارك، وكان ما قاتل فيها من المغازي تسعة: بدر القتال وأحد والمريسيع والخندق وقريظة وخيبر وفتح مكة وحنين والطائف، وفي رواية: أنه قاتل في بني النضير لكن الله جعلها له نفلًا خاصة، وقاتل في غزاة وادي القرى منصرفه من خيبر، وقُتل بعض أصحابه، وقاتل في الغابة، فأول مغازيه غزوة ودان على رأس اثني عشر شهرا من مقدمه المدينة لاثنتي عشرة ليلة مضت من صفر، وهي غزوة الأبواء، ثم رجع إلى المدينة، قاله ابن إسحاق.\nوكان استعمل عليها سعد بن عبادة فيما ذكره ابن هشام. قال ابن إسحاق: فوادعته فيها بنو ضمرة، وكان الذي وادعه منهم مخشي بن عمرو الضمري، وكان سيدهم في زمانه، ثم رجع ولم يلق كيدا. ثم ذكر ابن إسحاق بعده بعث حمزة بن عبد المطلب بن عبد مناف وعبيدة بن الحارث بن المطلب بن عبد مناف في ربيع الأول في ستين أو ثمانين راكبًا من المهاجرين ليس معهم أحد من الأنصار، فسار حتى بلغ ماءً بالحجاز بأسفل ثنية المرة فلقي بها جمعا عظيما من قريش، فلم يكن بينهم قتال، إلا أن سعد بن أبي وقاص قد رمى يومئذ بسهم، فكان أول سهم رمي به في الإسلام (^٢).\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥ - ٦.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ٢٢٣ - ٢٢٤.","vol":"21","page":11},{"text":"قال ابن إسحاق: وكانت راية عبيدة فيما بلغنا أول راية عقدت في الإسلام، وبعض العلماء يزعم أنه ﵇ بعثه حين أقبل من غزوة الأبواء قبل أن يصل إلى المدينة، وبعث في مقامه ذلك حمزة بن عبد المطلب بن هاشم إلى سيف البحر من ناحية العيص في ثلاثين راكبًا، فلقي أبا جهل ولم يكن هناك قتال، قال: وبعض الناس يقول: كانت راية حمزة أول راية عقدها رسول الله - ﷺ -، وذلك أن بعثه وبعث عبيدة كانا معا فشبه ذلك على الناس (^١).\nوقال موسى بن عقبة: أول البعوث بعث حمزة، ثم بعث عبيدة، ثم سرية سعد بن أبي وقاص إلى الخرار، في ذي القعدة، ثم غزوة الأبواء وهي غزوة ودان على رأس اثني عشر شهرًا.\nقال ابن إسحاق: ثم غزا في ربيع الأول حتى بلغ بواط من ناحية رضوى ثم غزوة العشيرة (^٢) التي ذكرها البخاري ونقلها عن ابن إسحاق.\nإذا قلت كذلك، فالكلام من وجوه:\nأحدها:\nقوله: (فَذَكَرْتُ ذلك لِقَتَادَةَ) هو شعبة فيما نسبه.\nقوله: (قُلْتُ: فَأَيُّهُمْ كَانَتْ أَوَّلَ؟) قال الدمياطي: الكلام: أيهن أو أيها، وفي \"مسند أبي داود الطيالسي\" حدثنا شعبة عن أبي (^٣) إسحاق: قلت لزيد بن أرقم: ما أول غزوة غزاها رسول الله - ﷺ -؟ قال: ذات العسير أو العشيرة (^٤).\n_________\n(^١) انظر: المصدر السابق ٢/ ٢٢٩ - ٢٣٠.\n(^٢) انظر: المصدر السابق ٢/ ٢٣٤.\n(^٣) في الأصل: ابن، وما أثبتناه من هامش الأصل.\n(^٤) \"مسند الطيالسي\" ٢/ ٦٥ (٧١٩).","vol":"21","page":12},{"text":"وفي \"مسند مسلم\" (^١) و\"تاريخ ابن أبي خيثمة\" من رواية غندر، عن شعبة بسنده: ذات العشير أو العسير، وتابع شعبة إسرائيل، عن أبي إسحاق، عن زيد، إلا أنه لا ذكر لأولاهن، قاله عبد الله بن رجاء، عن إسرائيل، عن أبي إسحاق، عن البراء قال: غزوت مع رسول الله - ﷺ - خمس عشرة. ذكره في آخر المغازي (^٢).\nثانيها:\nقال عياض: وقع في البخاري العُشير والعَسير، بفتح العين وكسر السين المهملة، وحذف الهاء، قال: والمعروف تصغيرها، وبالشين المعجمة، وحكي أيضًا فتح المهملة وضم السين بغير هاء (^٣)، ذكر ذلك الحاكم (^٤)، قال السهيلي: معنى العسير أو العُسير أنه اسم مصغر من العسرى والعسراء، وإذا صغر تصغير الترخيم، قلت: عسيرة، وهي بقلة أذنة، أي: عصيفة، ثم تكون سحاء، ثم يقال لها: العسرى، وأما العشيرة بالشين المعجمة فتصغير واحد العشر (^٥)، قال أبو عبيد: خرج - ﷺ - من المدينة فسلك على شعب بني دينار، ثم فيفاء الخرار ثم سلك شعب عبد الله، ثم هبط ملل فنزل بمجتمعه، ثم سلك فرش ملل حتى لقي الطريق ضمرة اليمام، ثم اعتدل به الطريق حتى نزل العشيرة، قال حسان بن ثابت يذكر قومه في أبيات منها:\nولم يكن في إيمانه خلل … وبايعوه فلم ينكث به أحد منهم\nمع الرسول عليها البيض والأسل … وذا العشيرة جاسوها بخيلهم\n_________\n(^١) ورد فوق الكلمة: كذا.\n(^٢) سيأتي برقم (٤٤٧٢) باب: كم غزا النبي - ﷺ -.\n(^٣) \"مشارق الأنوار\" ١/ ٢٧٦.\n(^٤) \"المستدرك\" ٣/ ١٤١.\n(^٥) \"الروض الأنف\" ٣/ ٢٧.","vol":"21","page":13},{"text":"ثالثها:\nكانت في جمادي الآخرة على رأس ستة عشر شهرًا من المهاجر فيما ذكره ابن سعد وحمل لواءه حمزة، وكان أبيض، واستخلف على المدينة أبا سلمة بن عبد الأسد، وخرج في خمسين ومائة، ويقال: في مائتين من المهاجرين على ثلاثين بعيرًا يعتقبونها، فبلغ ذا العشيرة وهي لبني مدلج بناحية ينبع، وبين ينبع والمدينة تسع برد (^١). وذكر في هذِه الغزوة: أتى عليًّا أبا تراب وأخبره بأشقى الناس عاقر الناقة. ووادع بني مدلج وحلفائهم من بني ضمرة، وذكرها ابن إسحاق في جمادي الأولى قال: وأقام بها بقيته وليال من جمادي الآخرة (^٢)، وكذا قال موسى بن عقبة: إنها في جمادي الأولى، ووجد العير التي خرج إليها قد كانت قبل ذلك بأيام، وهي العير التي خرج إليها حين رجعت من الشام، فكانت بسببها وقعة بدر الكبرى.\nرابعها:\nقول ابن إسحاق مخالف لما ذكره عن زيد بن أرقم أنها أول غزواته، فيحتمل أن يكون زيد أشار إلى أنها أول غزوة كان فيها مناوشة وقتال، أو أول غزواته مع رسول الله - ﷺ -، أو بالنسبة إلى ما علمه. وادعى الداودي أنه قيل أنه - ﷺ - لم يحضرها بنفسه، وهو خلاف ما قاله موسى بن عقبة، أنه غزاها مع المهاجرين خاصة، وله هو خلاف ما ذكره ابن سعد وابن إسحاق. وادعى الداودي أن عدة مغازيه وسراياه خمس وأربعون، وقد أهمل وأكثر مما ذكر كما أسلفناه،\n_________\n(^١) \"طبقات ابن سعد\" ٢/ ٩ - ١٠.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ٢٣٦.","vol":"21","page":14},{"text":"قال: والى القتال بنفسه في ثمان، ذكرها الله في القرآن: بدر سنة اثنين، وأحد سنة ثلاث، والأحزاب سنة أربع، وفيها بنو قريظة، وبنو المصطلق سنة خمس، وخيبر سنة ست -ويقال: أول سنة سبع- والفتح وحنين سنة ثمان، ولعله والى القتال بنفسه في ثمان قاتل فيها، وقد سلف أنه قاتل في غير ذلك.\nوالأحزاب هي الخندق، وقيل: إنها سنة خمس، نعم، قال مالك: كانت سنة أربع في برد شديد، وقوله في بني المصطلق: إنها في سنة خمس، قال غيره: سنة ست.","vol":"21","page":15},{"text":"<span data-type='title' id=toc-2442>٢ - باب ذِكْرُ النَّبِيِّ - ﷺ - مَنْ يُقْتَلُ بِبَدْرٍ</span>\n٣٩٥٠ - حَدَّثَنِي أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنِي عَمْرُو بْنُ مَيْمُونٍ أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ - ﵁ - حَدَّثَ، عَنْ سَعْدِ بْنِ مُعَاذٍ أَنَّهُ قَالَ: كَانَ صَدِيقًا لأُمَيَّةَ بْنِ خَلَفٍ، وَكَانَ أُمَيَّةُ إِذَا مَرَّ بِالْمَدِينَةِ نَزَلَ عَلَى سَعْدٍ، وَكَانَ سَعْدٌ إِذَا مَرَّ بِمَكَّةَ نَزَلَ عَلَى أُمَيَّةَ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ - ﷺ - الْمَدِينَةَ انْطَلَقَ سَعْدٌ مُعْتَمِرًا، فَنَزَلَ عَلَى أُمَيَّةَ بِمَكَّةَ، فَقَالَ لأُمَيَّةَ: انْظُرْ لِي سَاعَةَ خَلْوَةٍ لَعَلِّي أَنْ أَطُوفَ بِالْبَيْتِ. فَخَرَجَ بِهِ قَرِيبًا مِنْ نِصْفِ النَّهَارِ فَلَقِيَهُمَا أَبُو جَهْلٍ فَقَالَ: يَا أَبَا صَفْوَانَ، مَنْ هَذَا مَعَكَ؟ فَقَالَ: هَذَا سَعْدٌ. فَقَالَ لَهُ أَبُو جَهْلٍ أَلَا أَرَاكَ تَطُوفُ بِمَكَّةَ آمِنًا، وَقَدْ أَوَيْتُمُ الصُّبَاةَ وَزَعَمْتُمْ أَنَّكُمْ تَنْصُرُونَهُمْ وَتُعِينُونَهُمْ، أَمَا وَاللَّهِ لَوْلَا أَنَّكَ مَعَ أَبِي صَفْوَانَ مَا رَجَعْتَ إِلَى أَهْلِكَ سَالِمًا. فَقَالَ لَهُ سَعْدٌ - وَرَفَعَ صَوْتَهُ عَلَيْهِ - أَمَا وَاللَّهِ لَئِنْ مَنَعْتَنِي هَذَا لأَمْنَعَنَّكَ مَا هُوَ أَشَدُّ عَلَيْكَ مِنْهُ: طَرِيقَكَ عَلَى الْمَدِينَةِ. فَقَالَ لَهُ أُمَيَّةُ: لَا تَرْفَعْ صَوْتَكَ يَا سَعْدُ عَلَى أَبِي الْحَكَمِ سَيِّدِ أَهْلِ الْوَادِي. فَقَالَ سَعْدٌ: دَعْنَا عَنْكَ يَا أُمَيَّةُ، فَوَاللَّهِ لَقَدْ سَمِعْتُ رَسُولَ اللَّهِ - ﷺ - يَقُولُ:\" إِنَّهُمْ قَاتِلُوكَ\". قَالَ بِمَكَّةَ؟ قَالَ: لَا أَدْرِى. فَفَزِعَ لِذَلِكَ أُمَيَّةُ فَزَعًا شَدِيدًا، فَلَمَّا رَجَعَ أُمَيَّةُ إِلَى أَهْلِهِ قَالَ: يَا أُمَّ صَفْوَانَ، أَلَمْ تَرَىْ مَا قَالَ لِي سَعْدٌ؟ قَالَتْ: وَمَا قَالَ لَكَ؟ قَالَ: زَعَمَ أَنَّ مُحَمَّدًا أَخْبَرَهُمْ أَنَّهُمْ قَاتِلِيَّ. فَقُلْتُ لَهُ: بِمَكَّةَ؟ قَالَ: لَا أَدْرِى. فَقَالَ أُمَيَّةُ: وَاللَّهِ لَا أَخْرُجُ مِنْ مَكَّةَ. فَلَمَّا كَانَ يَوْمَ بَدْرٍ اسْتَنْفَرَ أَبُو جَهْلٍ النَّاسَ قَالَ: أَدْرِكُوا عِيرَكُمْ. فَكَرِهَ أُمَيَّةُ أَنْ يَخْرُجَ، فَأَتَاهُ أَبُو جَهْلٍ فَقَالَ: يَا أَبَا صَفْوَانَ، إِنَّكَ مَتَى مَا يَرَاكَ النَّاسُ قَدْ تَخَلَّفْتَ وَأَنْتَ سَيِّدُ أَهْلِ الْوَادِي تَخَلَّفُوا مَعَكَ. فَلَمْ يَزَلْ بِهِ أَبُو جَهْلٍ حَتَّى قَال: أَمَّا إِذْ غَلَبْتَنِي، فَوَاللَّهِ لأَشْتَرِيَنَّ أَجْوَدَ بَعِيرٍ بِمَكَّةَ، ثُمَّ قَالَ أُمَيَّة: يَا أُمَّ صَفْوَان، جَهِّزِينِي. فَقَالَتْ لَهُ: يَا أَبَا صَفْوَانَ وَقَدْ نَسِيتَ مَا قَالَ لَكَ أَخُوكَ الْيَثْرِبِيُّ؟ قَالَ: لَا، مَا أُرِيدُ أَنْ أَجُوزَ مَعَهُمْ إِلاَّ قَرِيبًا. فَلَمَّا خَرَجَ أُمَيَّةُ أَخَذَ لَا يَنْزِلُ مَنْزِلًا إِلاَّ عَقَلَ بَعِيرَهُ، فَلَمْ يَزَلْ بِذَلِكَ حَتَّى قَتَلَهُ اللَّهُ ﷿ بِبَدْرٍ. [انظر: ٣٦٣٢ - فتح: ٧/ ٢٨٢]","vol":"21","page":16},{"text":"المراد بقُتل بها لا جرم. في بعض النسخ: يقتل، وهو الوجه، وهي رواية أبي ذر.\nذكر فيه حديث سعد بن معاذ في إخباره - ﵇ - أنه قاتل أمية بن خلف، ووقع ذلك في بدر، وسيأتي أن بلالا (^١) قتله، والمشهور عند أهل السير أنه - ﷺ - إنما قال ذلك لأخيه أبي بن خلف بمكة قبل الهجرة، وهو الذي قتله رسولُ الله - ﷺ - بعد ذلك يوم أحد بحربته، لا ينافي خبر سعد أيضا، وفي هذِه القصة أنهم كانوا يعتمرون قبل أن يعتمر رسول الله - ﷺ -. وفيه: ما كان عليه سعد من الجلد والقوة في الإيمان.\n_________\n(^١) ورد بهامش الأصل: … ومشاركته في قتله جماعة من الأنصار.","vol":"21","page":17},{"text":"<span data-type='title' id=toc-2443>٣ - باب قِصَّةُ غَزاةِ بَدْرٍ</span>\nوَقَوْلُ اللهِ تَعَالَى: ﴿وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ﴾ ﴿فَيَنْقَلِبُوا خَائِبِينَ﴾ [آل عمران: ١٢٣ - ١٢٧] وَقَالَ وَحْشِيٌّ: قَتَلَ حَمْزَةُ بن عبد المطلب طُعَيْمَةَ بْنَ عَدِيِّ بْنِ الخِيَارِ يَوْمَ بَدْرٍ. [انظر: ٤٠٧٢]، وَقَوْلُهُ: ﴿وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ﴾ الآيات [الأنفال: ٧].\n\n٣٩٥١ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ كَعْبٍ، أَنَّ عَبْدَ اللَّهِ بْنَ كَعْبٍ قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: لَمْ أَتَخَلَّفْ عَنْ رَسُولِ اللَّهِ - ﷺ - فِي غَزْوَةٍ غَزَاهَا إِلاَّ فِي غَزْوَةِ تَبُوكَ، غَيْرَ أَنِّي تَخَلَّفْتُ عَنْ غَزْوَةِ بَدْرٍ، وَلَمْ يُعَاتِبْ أَحَدٌ تَخَلَّفَ عَنْهَا، إِنَّمَا خَرَجَ رَسُولُ اللَّهِ - ﷺ - يُرِيدُ عِيرَ قُرَيْشٍ، حَتَّى جَمَعَ اللَّهُ بَيْنَهُمْ وَبَيْنَ عَدُوِّهِمْ عَلَى غَيْرِ مِيعَادٍ. [انظر: ٢٧٥٧ - مسلم: ٢٧٦٩ - فتح: ٧/ ٢٨٥]\nثم ساق حديث كعب بن مالك: لَمْ أَتَخَلَّفْ عَنْ رَسُولِ اللَّهِ - ﷺ - فِي غَزْوَةٍ غَزَاهَا إِلاَّ فِي غَزْوَةِ تَبُوكَ، غَيْرَ أَنِّي تَخَلَّفْتُ عَنْ غَزْوَةِ بَدْرٍ، وَلَمْ يُعَاتِبْ أَحَدٌ تَخَلَّفَ عَنْهَا، إِنَّمَا خَرَجَ رَسُولُ اللَّهِ - ﷺ - يُرِيدُ عِيرَ قُرَيْشٍ، حَتَّى جَمَعَ اللَّهُ بَيْنَهُمْ وَبَيْنَ عَدُوِّهِمْ عَلَى غَيْرِ مِيعَادٍ.\nالشرح:\nغزوة بدر القتال كان خروجه إليها يوم السبت لاثنتي عشرة ليلة خلت من شهر رمضان على رأس ستة عشر شهرا، وقبلها غزوة ذات العشيرة في جمادى كما سلف، وكانت قبلها غزاة بدر الأولى، خرج في طلب كرز بن جابر حين أغار على سرح المدينة، خرج في طلبه في ربيع الأول على رأس ثلاثة عشر شهرا حتى بلغ واديا يقال له: سفوان من ناحية","vol":"21","page":18},{"text":"بدر، وفاته كرز، وكانت بدر الموعد خلال ذي القعدة على رأس خمسة وأربعين شهرا بعد أحد، فاعلم ذلك، وبعد بدر الأولى سرية عبد الله بن جحش في رجب، ومعه مائة من المهاجرين إلى نخلة بين مكة والطائف يترصد أخبار قريش فغنموا، وأنكر عليهم القتل، وأنزل: ﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ﴾ الآية، وقوله: ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ﴾ وهي أول غنيمة غنمها المسلمون، وقتل فيها عمرو بن الحضرمي، وهو أول من قتله المسلمون، واستؤسر عثمان بن عبد الله، والحكم بن كيسان، وهما أول من أسر المسلمون، وفيها سمي عبد الله بن جحش أمير المؤمنين (^١).\nفائدة: في هذِه السنة حولت القبلة، وفرض صوم رمضان، وزكاة الفطر، وسنة الأضحية.\nإذا تقرر ذلك ففي سبب تسميتها بدرا قولان:\nأحدهما: ببدر بن الحارث بن مخلد بن النضر بن كنانة، وقال السهيلي: احتفرها رجل من بني غفار، ثم من بني النجار اسمه بدر بن كنانة (^٢)، قال الواقدي: ذكرت هذا لعبد الله بن جعفر، ومحمد بن صالح فأنكراه وقالا: لأي شيء سميت الصفراء؟ ولأي شيء سمي الجار؟ إنما هو اسم الموضع، قال: وذكرت ذلك ليحيى بن النعمان الغفاري، فقال: سمعت شيوخنا يقولون -يعني: بني غفار- هو مأوانا ومنزلنا، وما ملكه أحد قط اسمه بدر، وما هو من بلاد جهينة إنما هو من بلاد غفار. قال الواقدي: هو المعروف عندنا.\n_________\n(^١) قاله ابن سعد في \"الطبقات\" ٢/ ١١.\n(^٢) \"الروض الأنف\" ٣/ ٤٣.","vol":"21","page":19},{"text":"القول الثاني: سميت بدرا؛ لاستدارتها كالبدر، وقيل: لصفائها، ورؤية البدر فيها، قال البكري: هي على ثمانية وعشرين فرسخا من المدينة، ومنها إلى الجار ستة عشر ميلا، وبه عينان جاريتان عليهما الموز والنخل والعنب (^١).\nوقال صاحب \"الإكليل\": بدر موضع بأرض العرب يقال لها: الأثيل بقرب ينبع والصفراء والجار والجحفة، وهو موسم من مواسم العرب ومجمع من مجامعهم في الجاهلية، وبها قليب وآبار ومياه تستعذب، وعن الزهري: كان بدر متجرا يؤتى في كل عام.\nثم الكلام على ما أورده البخاري من وجوه:\nأحدها: في معاني الآثار التي ذكرها:\nمعنى ﴿وَأَنْتُمْ أَذِلَّةٌ﴾: قليلو العدد، كما ستعلمه في باب عدتهم. (منزِلين) أي: النصر.\n﴿فَوْرِهِمْ﴾: وجههم أو غضبهم أو قيل السكون.\n(مسومين) معلمين من السومة أو: مرسلين. قال الداودي: السومة المعلمة للقتال، قال عروة: كانت الملائكة يومئذ على خيل بلق، وعمائمهم صفر (^٢)، وقال ابن (^٣) إسحاق: عمائمهم بيض، وقال الحسن: علموا على أذناب خيلهم ونواصيهم بصوف أبيض (^٤)، وقال عكرمة: عليهم سيما القتال، وقال مجاهد: الصوف في أذناب\n_________\n(^١) \"معجم ما استعجم\" ١/ ٢٣١.\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٤٢٨.\n(^٣) في الأصل: (أبو) وفوقها: كذا، ومقابلها في الهامش: صوابه ابن.\n(^٤) انظر: \"سيرة ابن هشام\" ٣/ ٥٩.","vol":"21","page":20},{"text":"الخيل (^١)، وقرئ بكسر الواو؛ لأنه - ﷺ - قال يوم بدر: \"سوموا فإن الملائكة قد سومت خيلها وأنفسها\".\nوادعى الداودي نزول قوله: ﴿إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ﴾ إلى قوله: ﴿خَائِبِينَ﴾ أن ذلك كله أنزل في أحد، وهو عجيب؛ فإن أولها في بدر.\nو﴿الشَّوْكَةِ﴾: (الحد) أي: السلاح، وقال ابن إسحاق: أي: الغنيمة دون الحرب (^٢)، وفي \"تفسير الثعلبي\": إحدى الطائفتين: أبو سفيان مع العير، والآخرى أبو جهل مع النفير.\nقال الداودي: أُمدوا يوم بدر بألف من الملائكة مردفين، فقال: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ﴾ الآية، ووعدهم يوم بدر إن صبروا خمسة آلاف مسومين، فلم يصبروا فلم يمدهم بالملائكة.\nوالوجه الثاني: قوله: (طُعَيْمَةَ بْنَ عَدِيِّ بْنِ الخِيَارِ).\nوصوابه كما قال الدمياطي: طعيمة بن عدي بن نوفل بن عبد مناف أخو المطعم بن عدي، وعم جبير بن مطعم، والخيار جد عبد الله بن عدي الأكبر بن الخيار بن عدي بن نوفل بن عبد مناف، روى عن عمر وعثمان، والمقداد، وأم عبيد الله أم قلال بنت أسيد بن أبي العيص بن أسد بن عبد شمس.\nوقوله: (وَقَالَ وَحْشِيٌّ: إلى آخره) أسنده البخاري بعد (^٣).\n_________\n(^١) رواه الطبري ٣/ ٤٢٧ - ٤٢٨.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ٣١٣.\n(^٣) سيأتي برقم (٤٠٧٢) باب: قتل حمزة بن عبد المطلب.","vol":"21","page":21},{"text":"الثالث:\nوقعة بدر كانت في رمضان كما أسلفناه، وأن خروجه كان يوم السبت لاثنتي عشرة ليلة خلت من رمضان، وهو ما قاله ابن سعد (^١)، وقال ابن إسحاق: خرج في ليال مضت من رمضان، وقال ابن هشام: لثمان خلون منه، واستعمل على المدينة عمرو بن أم مكتوم، ثم رد أبا لبابة من الروحاء واستعمله على المدينة (^٢)، قال الحاكم: ولم يتابع ابن إسحاق على ذكر أبي لبابة، وقد روينا عن الزهري وغيره أن أبا لبابة كان زميل رسول الله - ﷺ - في هذِه الغزوة، لكن ذكره في \"مستدركه\" عن عروة بن الزبير أيضًا (^٣)، ونحوه ذكره ابن سعد (^٤) وابن عقبة وابن حبان (^٥)، وقد يحمل كلام الزهري وغيره على ابتداء المسير، ولما ذكر البيهقي حديث ابن مسعود: كنا يوم بدر نتعاقب ثلاثة على بعير، عليُّ وأبو لبابة زميلي رسول الله - ﷺ -، قال: كذا في الحديث؛ والمشهور عند أهل المغازي: مرثد بن أبي مرثد بدل أبي لبابة، فإن أبا لبابة رده رسول الله - ﷺ - من الروحاء فاستخلفه على المدينة (^٦).\nرابعها:\nكانت سنة اثنتين كما سلف، إما على رأس سبعة عشر شهرًا من الهجرة، أو لسنة ونصف كما حكاه في \"الإكليل\" عن مالك، أو لثمان\n_________\n(^١) \"الطبقات\" ٢/ ١٢.\n(^٢) \"سيرة ابن هشام\" ٢/ ٢٥٠ - ٢٥١.\n(^٣) \"المستدرك\" ٣/ ٦٣٢.\n(^٤) \"الطبقات\" ٢/ ١٢.\n(^٥) \"صحيح ابن حبان\" ١١/ ٣٥.\n(^٦) \"دلائل النبوة\" ٣/ ٣٩ - ٤٠.","vol":"21","page":22},{"text":"عشرة شهرا كما قاله موسى بن عقبة. قال ابن إسحاق: خرج إليها في ثلاثمائة رجل وخمسة نفر، كان المهاجرون منهم أربعة وسبعين وباقيهم من الأنصار، وثمانية تخلفوا لعلة ضرب لهم رسول الله - ﷺ - بسهامهم وأجرهم، وهم: عثمان بن عفان فخلفه على امرأته رقية، وطلحة بن عبيد الله وسعيد بن زيد بعثهما يتحسسان خبر العير، وأبو لبابة خلفه على المدينة، وعاصم بن عدي خلفه على أهل العالية، والحارث بن حاطب رد من الروحاء إلى بني عمرو بن عوف؛ لشيء بلغه عنهم، والحارث بن الصمة كسر بالروحاء، وخوات بن جبير كسر أيضا فهؤلاء ثمانية، لا اختلاف فيهم عندنا.\nوقال الحاكم في \"إكليله\": كانوا ثلاثمائة وخمسة عشر كما خرج طالوت، وهو قول الأوزاعي، وفي رواية ابن إسحاق وأربعة عشر (^١)، وقال مالك: وثلاثة عشر، وقيل: وفي \"الأوائل\" للعسكري: حضر بدرًا ثلاثة وثمانون مهاجريا، وأحد وستون أوسيا، ومائة وسبعون خزرجيا، وهو مطابق لرواية ابن إسحاق، وابن عطية وفي مسلم: وتسعة عشر (^٢)، ولابن الأثير: وثمانية عشر (^٣)، وعلى قول ابن إسحاق عدد البصريين ثلاثمائة وأربعة عشر فزاد عليه خمسة عشر فالجملة تسعة وعشرون، وسيأتي عند تعدادهم أكثر من ذلك.\nوكان المشركون ما بين تسعمائة وألف، معهم مائة فرس، وليس مع رسول الله - ﷺ - إلا ثلاثة أفراس: فرس عليه الزبير، والثاني: المقداد،\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٢/ ٣٥٤.\n(^٢) مسلم (١٧٦٣)، كتاب الجهاد والسير، باب: الإمداد بالملائكة في غزوة بدر وإباحة الغنائم.\n(^٣) \"الكامل في التاريخ\" ٢/ ١١٨.","vol":"21","page":23},{"text":"والثالث: مرثد بن أبي مرثد الغنوي، وقال ابن عقبة: ويقال: كان مع النبي - ﷺ - فرسان، على أحدهما مصعب بن عمير، وعلى الأخرى سعد بن خيثمة، ومرة الزبير، ومرة المقداد، وكان طالوت ملكا ليس بنبي، كان في جيشه داود، فقتل داود جالوت فخرج إليه بمقلاع وهو الحجر الرطب، ومعه ثلاث حجارات، فقال له: خرجت إلي كما تخرج إلى الكلب، قال: نعم، وأنت كلب فأصابه بتلك الأحجار كلها في جبهته فقتله الله، وكان طالوت وعد داود إذا قتل جالوت أن\nيزوجه ابنته، ثم بدا له بعد أن قتله مطله بذلك على ود، فأجاب داود فتنحى، ثم أتاه ليلًا وهو نائم فأخذ شعرات من لحيته، وعاد إلى مكانه، وقال له حين أصبح: لو شئت قتلتك، وهذِه شعرات من لحيتك، فاَمنه وزوجه ابنته.\nخامسها:\nكانت يوم الجمعة صبيحة سبع عشرة من رمضان كما سلف. قال ابن سعد: الثبت عندنا أن الالتقاء كان يوم الجمعة وحديث يوم الاثنين شاذ عن أيوب هي: إما لسبع عشرة خلت، أو ثلاث عشرة بقيت أو لاثنتي عشرة بقيت، أو لتسع عشرة خلت (^١)، وعند الطبري من طريق الواقدي إلى عبد الله قال: كانت صبيحة لسبع عشرة من رمضان، قال الواقدي: فذكرت ذلك لمحمد بن صالح فقال: هذا أعجب الأشياء ما رأيت أن أحدا من أهل الدنيا يشك في أنها صبيحة سبع عشرة (^٢).\n_________\n(^١) \"الطبقات\" ٢/ ٢١.\n(^٢) \"تاريخ الطبري\" ٢/ ١٩ - ٢٠.","vol":"21","page":24},{"text":"<span data-type='title' id=toc-2444>٤ - باب قَوْلِ اللَّهِ تَعَالَى: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ﴾ إلى قوله: ﴿شَدِيدُ الْعِقَابِ﴾ [الأنفال: ٩ - ١٣]\n٣٩٥٢ </span>- حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ مُخَارِقٍ، عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: سَمِعْتُ ابْنَ مَسْعُودٍ يَقُولُ: شَهِدْتُ مِنَ الْمِقْدَادِ بْنِ الأَسْوَدِ مَشْهَدًا، لأَنْ أَكُونَ صَاحِبَهُ أَحَبُّ إِلَىَّ مِمَّا عُدِلَ بِهِ؛ أَتَى النَّبِيَّ - ﷺ - وَهْوَ يَدْعُو عَلَى الْمُشْرِكِينَ فَقَالَ: لَا نَقُولُ كَمَا قَالَ قَوْمُ مُوسَى ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا﴾ [المائدة: ٢٤] وَلَكِنَّا نُقَاتِلُ عَنْ يَمِينِكَ وَعَنْ شِمَالِكَ وَبَيْنَ يَدَيْكَ وَخَلْفَكَ. فَرَأَيْتُ النَّبِيَّ - ﷺ - أَشْرَقَ وَجْهُهُ وَسَرَّهُ. يَعْنِى قَوْلَهُ. [٤٦٠٩ - فتح:٧/ ٢٨٧]\n\n٣٩٥٣ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَوْشَبٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ بَدْرٍ: \"اللَّهُمَّ أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللَّهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ\". فَأَخَذَ أَبُو بَكْرٍ بِيَدِهِ فَقَالَ: حَسْبُكَ. فَخَرَجَ وَهْوَ يَقُولُ: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ ٤٥﴾. [القمر: ٤٥]. [انظر: ٢٩١٥ - فتح: ٧/ ٢٨٧]\nقد سلف الكلام على هذِه الآية في الباب قبله.\nثم ساق حديث ابن مسعود - ﵁ -: شَهِدْتُ مِنَ المِقْدَادِ بْنِ الأَسْوَدِ مَشْهَدًا، لأَنْ أَكُونَ صَاحِبَهُ أَحَبُّ إِلَيَّ مِمَّا عُدِلَ بِهِ؛ أَتَى النَّبِيَّ - ﷺ - وَهْو يَدْعُو عَلَى المُشْرِكِينَ فَقَالَ: لَا نَقُولُ كَمَا قَالَ قَوْمُ مُوسَى لموسى: ﴿فَاذْهَبْ (^١) أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ﴾ [المائدة:٢٤] وَلَكِنَّا\n_________\n(^١) التلاوة ﴿فَاذْهَبْ﴾ ولكن ذلك يصح لأن عددًا من الصحابة فعله وذلك مثل قول عائشة - ﵂ -: أو لم تسمع أن الله تعالى يقول ﴿مَا كَانَ لِبَشَرٍ﴾ والتلاوة ﴿ومَا كَانَ …﴾ انظر: \"شرح النووي\" ٣/ ٩.","vol":"21","page":25},{"text":"نُقَاتِلُ عَنْ يَمِينِكَ وشِمَالِكَ ومن بَيْنَ يَدَيْكَ وَخَلْفَكَ. فَرَأَيْتُ رسول الله - ﷺ - أَشْرَقَ وَجْهُهُ وَسَرَّهُ.\nوحديث عكرمة عن ابن عباس ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ بَدْرٍ: \"اللَّهُمَّ أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللَّهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بعد اليوم\". فَأَخَذَ أَبُو بَكْرٍ بِيَد فَقَالَ: حَسْبُكَ. فَخَرَجَ وَهْو يَقُولُ: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥)﴾.\nمعنى (أَشْرَقَ): أضاء، وكلامه المذكور أراد به تسكين نفوس صحابته إلى ذلك؛ إذ هي أول لقائهم العدو وكانوا يرقبون إجابة دعائه فألح في الدعاء؛ لذلك، فلما رأى الصديق سكن لذلك، وقال له: حسبك أقصر من الدعاء وبشرهم بالنصر، ولا يحل توهم أن الصديق كان أصح يقينًا من رسول الله إليك، نبه عليه الخطابي (^١)، ووقع له يوم أحد أيضا أنه قال: \"اللهم إن تشأ لا تعبد في الأرض\". ذكره أبو نعيم عبيد الله بن الحسن بن أحمد الحراني من حديث أنس في \"جمعه بين الصحيحين\"، وفي رواية: والله لينصرنك الله، وليبيضن وجهك.\nوفي رواية: بعض مناشدتك ربك فإن ربك منجز لك ما وعدك (^٢) وفي أخرى: كذاك مناشدتك ربك (^٣).\nورواه ثابت في \"دلائله \" من حديث عكرمة عن ابن عباس ﵄ عن عمر بن الخطاب - ﵁ -، قال قاسم بن ثابت في \"الدلائل\" على ما نقله السهيلي: كذلك قد يراد بهذا الإغراء والأمر بالكف عن الفعل قال ثابت: إنما قال الصديق ذلك رقة على رسول الله - ﷺ - لما رأى\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٠٣.\n(^٢) رواه ابن أبي شيبة ٧/ ٣٥٩ (٣٦٦٧٧).\n(^٣) رواه مسلم (١٧٦٣).","vol":"21","page":26},{"text":"من نصبه في الدعاء والتضرع حتى سقط الرداء عن منكبيه، فقال له: بعض هذا يا رسول الله، أي: لم تتعب نفسك هذا التعب والله قد وعدك بالنصر، وكان الصديق رقيق القلب شديد الإشفاق على رسول الله - ﷺ -، ثم نقل السهيلي عن شيخه أبي بكر أنه - ﷺ - كان في مقام الخوف، وصاحبه في مقام الرجاء (^١).\nقال ابن الجوزي: ولما رأى ما بأصحابه من الهم ناب عنهم في الدعاء، لعلمه بإجابة دعائه فألح لذلك، وقال غيره: لما رأى الملائكة في القتال، وكذا أصحابه. والجهاد ضربان: بالسيف وبالدعاء، ومن سنة الإمام أن يكون وراء الجيش لا يقاتل معهم، فلم يكن لتستريح نفسه من أحد الجهادين، وفي \"مغازي الواقدي\" أن عبد الله بن رواحة لما دعا رسول الله - ﷺ - فقال: يا رسول، أنت أعظم وأعلم بالله من أن أشير عليك، إن الله أعظم من أن تنشد وعده فقال: \"يا ابن رواحة: إنما أنشد الله وحده، إن الله لا يخلف الميعاد\" (^٢).\n_________\n(^١) \"الروض الأنف\" ٣/ ٤٦ - ٤٧.\n(^٢) رواه الطبراني في \"المعجم الكبير\" ٤/ ١٧٤.","vol":"21","page":27},{"text":"<span data-type='title' id=toc-2445>٥ - باب فضل من شهد بدرًا </span>(^١)\n٣٩٥٤ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي عَبْدُ الْكَرِيمِ أَنَّهُ سَمِعَ مِقْسَمًا -مَوْلَى عَبْدِ اللَّهِ بْنِ الْحَارِثِ- يُحَدِّثُ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سَمِعَهُ يَقُولُ: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [النساء: ٩٥] عَنْ بَدْرٍ وَالْخَارِجُونَ إِلَى بَدْرٍ. [٤٥٩٥ - فتح: ٧/ ٢٩٠]\nذكر فيه حديث عبد الكريم -وهو ابن مالك الجزري الحراني- عن مقسم مَوْلَى عَبْدِ اللهِ بْنِ الحَارِثِ، عَنِ ابن عَبَّاسٍ ﵄ يَقُولُ: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [النساء:٩٥] عَنْ بَدْرٍ وَالْخَارِجُونَ إلى بَدْرٍ.\nفيه فضل ظاهر لهم، وسيأتي لهم باب آخر.\n_________\n(^١) قال الحافظ في \"الفتح\" ٧/ ٢٩٠: ووقع في شرح شيخنا ابن الملقن: باب فضل من شهد بدرًا، وتبع في ذلك بعض النسخ، وهو خطأ من جهة أن هذِه الترجمة ستأتي فيما بعد، فلا معنى لتكررها. اهـ.\nوقال العيني في \"عمدة القاري\" ١٤/ ٧١: وقع في نسخة صاحب التوضيح باب فضل من شهد بدرا وهذا غير صواب؛ لأن هذِه الترجمة بعينها ستأتي فيما بعد إن شاء الله تعالى. اهـ","vol":"21","page":28},{"text":"<span data-type='title' id=toc-2446>٦ - باب عِدَّةِ أَصْحَابِ بَدْرٍ</span>\n٣٩٥٥ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: اسْتُصْغِرْتُ أَنَا وَابْنُ عُمَرَ. [٣٩٥٦ - فتح:٧/ ٢٩٠]\n\n٣٩٥٦ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا وَهْبٌ، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: اسْتُصْغِرْتُ أَنَا وَابْنُ عُمَرَ يَوْمَ بَدْرٍ، وَكَانَ الْمُهَاجِرُونَ يَوْمَ بَدْرٍ نَيِّفًا عَلَى سِتِّينَ، وَالأَنْصَارُ نَيِّفًا وَأَرْبَعِينَ وَمِائَتَيْنِ. [انظر:٣٩٥٥ - فتح: ٧/ ٢٩٠].\n\n٣٩٥٧ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ - ﵁ - يَقُولُ: حَدَّثَنِي أَصْحَابُ مُحَمَّدٍ - ﷺ - مِمَّنْ شَهِدَ بَدْرًا أَنَّهُمْ كَانُوا عِدَّةَ أَصْحَابِ طَالُوتَ الَّذِينَ جَازُوا مَعَهُ النَّهَرَ، بِضْعَةَ عَشَرَ وَثَلَاثَمِائَةٍ. قَالَ الْبَرَاءُ لَا وَاللَّهِ، مَا جَاوَزَ مَعَهُ النَّهَرَ إِلاَّ مُؤْمِنٌ. [٣٩٥٨، ٣٩٥٩ - فتح: ٧/ ٢٩٠]\n\n٣٩٥٨ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: كُنَّا أَصْحَابَ مُحَمَّدٍ - ﷺ - نَتَحَدَّثُ أَنَّ عِدَّةَ أَصْحَابِ بَدْرٍ عَلَى عِدَّةِ أَصْحَابِ طَالُوتَ الَّذِينَ جَاوَزُوا مَعَهُ النَّهَرَ، وَلَمْ يُجَاوِزْ مَعَهُ إِلاَّ مُؤْمِنٌ، بِضْعَةَ عَشَرَ وَثَلَاثَمِائَةٍ. [انظر:٣٩٥٧ - فتح: ٧/ ٢٩٠]\n\n٣٩٥٩ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ. وَحَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: كُنَّا نَتَحَدَّثُ أَنَّ أَصْحَابَ بَدْرٍ ثَلَاثُمِائَةٍ وَبِضْعَةَ عَشَرَ، بِعِدَّةِ أَصْحَابِ طَالُوتَ الَّذِينَ جَاوَزُوا مَعَهُ النَّهَرَ، وَمَا جَاوَزَ مَعَهُ إِلاَّ مُؤْمِنٌ. [انظر: ٣٩٥٧ - فتح: ١/ ٢٩١]\nذكر فيه أحاديث كلها عن البراء - ﵁ - قَالَ: اسْتُصْغِرْتُ أَنَا وَابْنُ عُمَرَ يوم بدر.\nثم ذكره بمثله وبدأ بالأول؛ لأنه أخذه يوم أحد، وَكَانَ المُهَاجِرُونَ يَوْمَ بَدْرٍ نَيِّفًا على سِتِّينَ، وَالأَنْصَارُ نَيِّفًا وَأَرْبَعِينَ وَمِائَتَيْنِ.","vol":"21","page":29},{"text":"ثانيها: عنه: حَدَّثَنِي أَصْحَابُ مُحَمَّدٍ - ﷺ - مِمَّنْ شَهِدَ بَدْرًا أَنَّهُمْ كَانُوا عِدَّةَ أَصْحَابِ طَالُوتَ الذِينَ جَازُوا مَعَهُ النَّهَرَ، بِضْعَةَ عَشَرَ وَثَلَاثَمِائَةٍ. قَالَ البَرَاءُ: لَا والله، مَا جَاوَزَ مَعَهُ النَّهَرَ إِلَّا مُؤْمِنٌ.\nثالثها: عنه: قال: كُنَّا أَصْحَابَ مُحَمَّدٍ - ﷺ - نتَحَدَّثُ أَنَّ عِدَّةَ أَصْحَابِ بَدْرٍ على عِدَّةِ أَصحَابِ طَالُوتَ الذِينَ جَاوَزُوا مَعَهُ النَّهَرَ، وَلَمْ يُجَاوِزْ مَعَهُ إِلَّا مُؤْمِن، بِضْعَةَ عَشَرَ وَثَلَاثَمِائَةٍ.\nرابعها: بمثله.\nالشرح:\nكان البراء وابن عمر - ﵁ -، وكذا زيد بن ثابت - ﵁ - أبناء أربع عشرة، فردوا يومئذ وأجيزوا في أحد أبناء خمس عشرة؛ فرأى قوم لهذا أنه يستحق لهذا السن أن يأخذ جميعه إذا شهد القتال وأن يكون بالغًا، ومالك لم ينظر إلى عدة سنين في شيء من ذلك إنما نظر إلى من يطيق القتال، فيفرض له ومن أثبت في أحد الأقوال ومن لم يحتلم. قال ابن القاسم: سبع عشرة. وقال ابن وهب: خمس عشرة، وهو مذهبنا، وقال ابن حبيب: ثماني عشرة (^١).\nونيف بتشديد الياء، وضبطه بعضهم بسكونها قال أبو زيد: كل ما بين عقدين وقيل: النيف كالبضع من الثلاث إلى التسع، وقيل: من الواحد إلى الثلاث، والبضع ما بين الثلاثة إلى التسع، وقيل: ما بين الواحد إلى التسع، وقيل: ما دون نصف العقد، أي: ما دون الخمسة، وقيل: ما دون العشرة، وقال قتادة: أكثر من ثلاثة إلى عشرة، وقيل: ما بين ثلاث وخمس. ذكره أبو عبيد.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٣/ ١٨٧ - ١٨٨، \"المنتقى\" ٥/ ١٩١.","vol":"21","page":30},{"text":"ومعنى أجازوه: قطعوه وخلفوه وراءهم. وقوله: (نيفًا) هو بالألف فيهما، وذكر ابن التين بحذفها نصب أربعين ومائتين بواو مع إذا قدرت عددهم نيف؛ لأن نيف وقع بغير ألف، قيل: كان المهاجرون ثلاثة وسبعين بناءً على أن البضع ثلاثة وهو أكثر الأقوال، وقيل: أربع وسبعون، وقد سلف. وقيل: كانوا أحدًا وثمانين كذا في البخاري بعد هذا قبل مجيئهم وفي: ثلاث وثمانون وقد سلف، وقيل: كانوا مائة منهم، واختلف في عدة الجميع، وقد سلف.","vol":"21","page":31},{"text":"<span data-type='title' id=toc-2447>٧ - باب دُعَاءُ النَّبِيِّ - ﷺ - عَلَى كُفَّارِ قُرَيْشٍ:\nشَيْبَةَ وَعُتْبَةَ وَالْوَلِيدِ وَأَبِي جَهْلِ بْنِ هِشَامٍ وَهَلَاكُهُمْ</span>\n٣٩٦٠ - حَدَّثَنِي عمرو بن خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ عمرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: اسْتَقْبَلَ النَّبِيُّ - ﷺ - الْكَعْبَةَ، فَدَعَا عَلَى نَفَرٍ مِنْ قُرَيْشٍ: عَلَى شَيْبَةَ بْنِ رَبِيعَةَ، وَعُتْبَةَ بْنِ رَبِيعَةَ، وَالْوَلِيدِ بْنِ عُتْبَةَ، وَأَبِي جَهْلِ بْنِ هِشَامٍ، فَأَشْهَدُ بِاللَّهِ لَقَدْ رَأَيْتُهُمْ صَرْعَى، قَدْ غَيَّرَتْهُمُ الشَّمْسُ، وَكَانَ يَوْمًا حَارًّا. [انظر: ٢٤٠ - مسلم: ١٧٩٤ - فتح: ٧/ ٢٩٣]\nذكر فيه حديث ابن مسعود - ﵁ -: أسْتَقْبَلَ النَّبِيُّ - ﷺ - الكَعْبَةَ، فَدَعَا على نَفَرٍ مِنْ قُرَيْشٍ، فذكرهم، فَأَشْهَدُ باللهِ لَقَدْ رَأَيْتُهُمْ صَرْعَى، قَدْ غَيَّرَتْهُمُ الشَّمْسُ، وَكَانَ يَوْمًا حَارًّا.\nشيبة وعتبة هما ابنا ربيعة، والوليد هو ابن عتبة، كما بين ذلك في الحديث، وأقسم على رؤيتهم كذلك تحقيقًا لإجابته، ولا شك في ذلك ولا مرية.","vol":"21","page":32},{"text":"<span data-type='title' id=toc-2448>٨ - باب قَتْلِ أَبِي جَهْلٍ</span>\nأي: وغيره كما ستعلمه.\n\n٣٩٦١ - حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا إِسْمَاعِيلُ، أَخْبَرَنَا قَيْسٌ، عَنْ عَبْدِ اللَّهِ - ﵁ أَنَّهُ أَتَى أَبَا جَهْلٍ وَبِهِ رَمَقٌ يَوْمَ بَدْرٍ، فَقَالَ أَبُو جَهْلٍ: هَلْ أَعْمَدُ مِنْ رَجُلٍ قَتَلْتُمُوهُ؟!\n\n٣٩٦٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ، أَنَّ أَنَسًا حَدَّثَهُمْ قَالَ: قَالَ النَّبِيُّ - ﷺ -.\nوَحَدَّثَنِي عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ يَنْظُرُ مَا صَنَعَ أبو جهل؟ \" فَانْطَلَقَ ابْنُ مَسْعُودٍ، فَوَجَدَهُ قَدْ ضَرَبَهُ ابْنَا عَفْرَاءَ حَتَّى بَرَدَ قَالَ: أأَنْتَ أبو جهل؟ قَالَ: فَأَخَذَ بِلِحْيَتِهِ. قَالَ: وَهَلْ فَوْقَ رَجُلٍ قَتَلْتُمُوهُ؟ - أَوْ: رَجُلٍ قَتَلَهُ قَوْمُهُ؟ - قَالَ أَحْمَدُ بْنُ يُونُسَ: أَنْتَ أَبُو جَهْلٍ؟ [٣٩٦٣، ٤٠٢٠ - مسلم: ١٨٠٠ - فتح: ٧/ ٢٩٣]\n\n٣٩٦٣ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ بَدْرٍ: \"مَنْ يَنْظُرُ مَا فَعَلَ أبو جهل؟ \". فَانْطَلَقَ ابْنُ مَسْعُودٍ، فَوَجَدَهُ قَدْ ضَرَبَهُ ابْنَا عَفْرَاءَ حَتَّى بَرَدَ، فَأَخَذَ بِلِحْيَتِهِ، فَقَالَ: أَنْتَ أَبَا جَهْلٍ؟ قَالَ: وَهَلْ فَوْقَ رَجُلٍ قَتَلَهُ قَوْمُهُ؟! أَوْ قَالَ: قَتَلْتُمُوهُ؟!.\nحَدَّثَنِي ابن الُمثَنَّى، أَخْبَرَنَا معَاذُ بْن مُعَاذٍ، حَدَّثَنَا سلَيْمَان، أَخْبَرَنَا أَنَس بْنُ مَالِكٍ\nنَحْوَهُ. [انظر: ٣٩٦٢ - مسلم: ١٨٠٠ - فتح: ٧/ ٢٩٣]\n\n٣٩٦٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ قَالَ: كَتَبْتُ عَنْ يُوسُفَ بْنِ الْمَاجِشُونِ، عَنْ صَالِحِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ فِي بَدْرٍ. يَعْنِى: حَدِيثَ ابْنَىْ عَفْرَاءَ. [انظر:٣١٤١ - مسلم:١٧٥٢ - فتح: ٧/ ٢٩٤]\n\n٣٩٦٥ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرَّقَاشِيُّ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي يَقُولُ: حَدَّثَنَا أَبُو مِجْلَزٍ، عَنْ قَيْسِ بْنِ عُبَادٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ - ﵁ - أَنَّهُ قَالَ:","vol":"21","page":33},{"text":"مَنْ يَجْثُو بَيْنَ يَدَىِ الرَّحْمَنِ لِلْخُصُومَةِ يَوْمَ الْقِيَامَةِ. وَقَالَ قَيْسُ بْنُ عُبَادٍ: وَفِيهِمْ أُنْزِلَتْ ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ [الحج:١٩] قَالَ: هُمُ الَّذِينَ تَبَارَزُوا يَوْمَ بَدْرٍ، حَمْزَةُ، وَعَلِيٌّ، وَعُبَيْدَةُ -أَوْ أَبُو عُبَيْدَةَ- بْنُ الْحَارِثِ، وَشَيْبَةُ بْنُ رَبِيعَةَ، وَعُتْبَةُ، وَالْوَلِيدُ بْنُ عُتْبَةَ. [٣٩٦٧، ٤٧٤٤ - فتح:٧/ ٢٩٦]\n\n٣٩٦٦ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي هَاشِمٍ، عَنْ أَبِي مِجْلَزٍ، عَنْ قَيْسِ بْنِ عُبَادٍ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: نَزَلَتْ: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ [الحج:١٩] فِي سِتَّةٍ مِنْ قُرَيْشٍ: عَلِيٍّ، وَحَمْزَةَ وَعُبَيْدَةَ بْنِ الْحَارِثِ، وَشَيْبَةَ بْنِ رَبِيعَةَ، وَعُتْبَةَ بْنِ رَبِيعَةَ، وَالْوَلِيدِ بْنِ عُتْبَةَ. [٣٩٦٨، ٣٩٦٩، ٤٧٤٣ - مسلم: ٣٠٣٣ - فتح: ٧/ ٢٩٦]\n\n٣٩٦٧ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الصَّوَّافُ، حَدَّثَنَا يُوسُفُ بْنُ يَعْقُوبَ - كَانَ يَنْزِلُ فِي بَنِي ضُبَيْعَةَ وَهْوَ مَوْلًى لِبَنِي سَدُوسَ - حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ عَنْ أَبِي مِجْلَزٍ عَنْ قَيْسِ بْنِ عُبَادٍ قَالَ: قَالَ عَلِيٌّ - ﵁ فِينَا نَزَلَتْ هَذِهِ الآيَةُ: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ [الحج:١٩]. [انظر:٣٩٦٥ - فتح: ٧/ ٢٩٧]\n\n٣٩٦٨ - حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، أَخْبَرَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِي هَاشِمٍ، عَنْ أَبِي مِجْلَزٍ، عَنْ قَيْسِ بْنِ عُبَادٍ، سَمِعْتُ أَبَا ذَرٍّ - ﵁ - يُقْسِمُ: لَنَزَلَتْ هَؤُلَاءِ الآيَاتُ فِي هَؤُلَاءِ الرَّهْطِ السِّتَّةِ يَوْمَ بَدْرٍ. نَحْوَهُ. [انظر: ٣٩٦٦ - مسلم: ٣٠٣٣ - فتح: ٧/ ٢٩٧]\n\n٣٩٦٩ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو هَاشِمٍ، عَنْ أَبِي مِجْلَزٍ، عَنْ قَيْسٍ قَالَ: سَمِعْتُ أَبَا ذَرٍّ يُقْسِمُ قَسَمًا: إِنَّ هَذِهِ الآيَةَ ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ [الحج:١٩] نَزَلَتْ فِي الَّذِينَ بَرَزُوا يَوْمَ بَدْرٍ: حَمْزَةَ، وَعَلِيٍّ، وَعُبَيْدَةَ بْنِ الْحَارِثِ، وَعُتْبَةَ، وَشَيْبَةَ ابْنَي رَبِيعَةَ، وَالْوَلِيدِ بْنِ عُتْبَةَ. [انظر:٣٩٦٦ - مسلم: ٣٠٣٣ - فتح: ٧/ ٢٩٧]\n\n٣٩٧٠ - حَدَّثَنِي أَحْمَدُ بْنُ سَعِيدٍ أَبُو عَبْدِ اللَّهِ، حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ: سَأَلَ رَجُلٌ الْبَرَاءَ - وَأَنَا أَسْمَعُ - قَالَ: أَشَهِدَ عَلِيٌّ بَدْرًا؟ قَالَ: بَارَزَ وَظَاهَرَ. [فتح: ٧/ ٢٩٧]\n\n٣٩٧١ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ قَالَ: حَدَّثَنِي يُوسُفُ بْنُ الْمَاجِشُونِ، عَنْ","vol":"21","page":34},{"text":"صَالِحِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَبْدِ الرَّحْمَنِ قَالَ: كَاتَبْتُ أُمَيَّهَ بْنَ خَلَفٍ، فَلَمَّا كَانَ يَوْمُ بَدْرٍ، فَذَكَرَ قَتْلَهُ وَقَتْلَ ابنهِ، فَقَالَ بِلَالٌ: لَا نَجَوْتُ إِنْ نَجَا أميَّةُ. [انظر: ٢٣٠١ - فتح: ٧/ ٢٩٨]\n\n٣٩٧٢ - حَدَّثَنَا عَبْدَانُ بْنُ عُثْمَانَ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللَّهِ ﵁، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَرَأَ ﴿وَالنَّجْمِ﴾ [النجم:١] فسَجَدَ بِهَا، وَسَجَدَ مَنْ مَعَهُ، غَيْرَ أَنَّ شَيْخًا أَخَذَ كَفًّا مِنْ تُرَابٍ فَرَفَعَهُ إِلَى جَبْهَتِهِ فَقَالَ: يَكْفِينِى هَذَا. قَالَ عَبْدُ اللَّهِ: فَلَقَدْ رَأَيْتُهُ بَعْدُ قُتِلَ كَافِرًا. [انظر: ١٠٦٧ - مسلم: ٥٧٦ - فتح: ٧/ ٢٩٩]\n\n٣٩٧٣ - أَخْبَرَنِي إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، عَنْ مَعْمَرٍ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ قَالَ: كَانَ فِي الزُّبَيْرِ ثَلَاثُ ضَرَبَاتٍ بِالسَّيْفِ، إِحْدَاهُنَّ فِي عَاتِقِهِ. قَالَ: إِنْ كُنْتُ لأُدْخِلُ أَصَابِعِى فِيهَا. قَالَ: ضُرِبَ ثِنْتَيْنِ يَوْمَ بَدْرٍ، وَوَاحِدَةً يَوْمَ الْيَرْمُوكِ. قَالَ عُرْوَةُ: وَقَالَ لِي عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ حِينَ قُتِلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: يَا عُرْوَةُ، هَلْ تَعْرِفُ سَيْفَ الزُّبَيْرِ؟ قُلْتُ: نَعَمْ. قَالَ فَمَا فِيهِ؟ قُلْتُ: فِيهِ فَلَّةٌ فُلَّهَا يَوْمَ بَدْرٍ. قَالَ: صَدَقْتَ، بِهِنَّ فُلُولٌ مِنْ قِرَاعِ الْكَتَائِبِ. ثُمَّ رَدَّهُ عَلَى عُرْوَةَ. قَالَ هِشَامٌ: فَأَقَمْنَاهُ بَيْنَنَا ثَلَاثَةَ آلَافٍ، وَأَخَذَهُ بَعْضُنَا، وَلَوَدِدْتُ أَنِّي كُنْتُ أَخَذْتُهُ. [انظر:٣٧٢١ - فتح: ٧/ ٢٩٩]\n\n٣٩٧٤ - حَدَّثَنَا فَرْوَةُ، عَنْ عَلِيٍّ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، قَالَ: كَانَ سَيْفُ الزُّبَيْرِ مُحَلًّى بِفِضَّةٍ. قَالَ هِشَامٌ: وَكَانَ سَيْفُ عُرْوَةَ مُحَلَّى بِفِضَّةٍ. [فتح: ٧/ ٢٩٩]\n\n٣٩٧٥ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ أَصْحَابَ رَسُولِ اللَّهِ - ﷺ - قَالُوا لِلزُّبَيْرِ يَوْمَ الْيَرْمُوكِ: أَلَا تَشُدُّ فَنَشُدَّ مَعَكَ؟ فَقَالَ: إِنِّي إِنْ شَدَدْتُ كَذَبْتُمْ. فَقَالُوا: لَا نَفْعَلُ. فَحَمَلَ عَلَيْهِمْ حَتَّى شَقَّ صُفُوفَهُمْ، فَجَاوَزَهُمْ وَمَا مَعَهُ أَحَدٌ، ثُمَّ رَجَعَ مُقْبِلًا، فَأَخَذُوا بِلِجَامِهِ، فَضَرَبُوهُ ضَرْبَتَيْنِ عَلَى عَاتِقِهِ بَيْنَهُمَا ضَرْبَةٌ ضُرِبَهَا يَوْمَ بَدْرٍ. قَالَ عُرْوَةُ: كُنْتُ أُدْخِلُ أَصَابِعِى فِي تِلْكَ الضَّرَبَاتِ أَلْعَبُ وَأَنَا صَغِيرٌ. قَالَ عُرْوَةُ: وَكَانَ مَعَهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ يَوْمَئِذٍ وَهْوَ ابْنُ عَشْرِ سِنِينَ، فَحَمَلَهُ عَلَى فَرَسٍ وَكَّلَ بِهِ رَجُلًا. [انظر: ٣٧٢١ - فتح: ٧/ ٢٩٩]","vol":"21","page":35},{"text":"٣٩٧٦ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، سَمِعَ رَوْحَ بْنَ عُبَادَةَ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ قَالَ: ذَكَرَ لَنَا أَنَسُ بْنُ مَالِكٍ، عَنْ أَبِي طَلْحَةَ أَنَّ نَبِيَّ اللَّهِ - ﷺ - أَمَرَ يَوْمَ بَدْرٍ بِأَرْبَعَةٍ وَعِشْرِينَ رَجُلًا مِنْ صَنَادِيدِ قُرَيْشٍ فَقُذِفُوا فِي طَوِيٍّ مِنْ أَطْوَاءِ بَدْرٍ خَبِيثٍ مُخْبِثٍ، وَكَانَ إِذَا ظَهَرَ عَلَى قَوْمٍ أَقَامَ بِالْعَرْصَةِ ثَلَاثَ لَيَالٍ، فَلَمَّا كَانَ بِبَدْرٍ الْيَوْمَ الثَّالِثَ، أَمَرَ بِرَاحِلَتِهِ فَشُدَّ عَلَيْهَا رَحْلُهَا، ثُمَّ مَشَى وَاتَّبَعَهُ أَصْحَابُهُ، وَقَالُوا: مَا نُرَى يَنْطَلِقُ إِلاَّ لِبَعْضِ حَاجَتِهِ، حَتَّى قَامَ عَلَى شَفَةِ الرَّكِيِّ، فَجَعَلَ يُنَادِيهِمْ بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ: \"يَا فُلَانُ بْنَ فُلَانٍ، وَيَا فُلَانُ بْنَ فُلَانٍ، أَيَسُرُّكُمْ أَنَّكُمْ أَطَعْتُمُ اللَّهَ وَرَسُولَهُ؟ فَإِنَّا قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا، فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا؟ \". قَالَ: فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ، مَا تُكَلِّمُ مِنْ أَجْسَادٍ لَا أَرْوَاحَ لَهَا! فَقَالَ رَسُولُ اللَّهِ - ﷺ -: \"وَالَّذِى نَفْسُ مُحَمَّدٍ بِيَدِهِ، مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ\". قَالَ قَتَادَةُ: أَحْيَاهُمُ اللَّهُ حَتَّى أَسْمَعَهُمْ قَوْلَهُ تَوْبِيخًا وَتَصْغِيرًا وَنَقِيمَةً وَحَسْرَةً وَنَدَمًا. [انظر: ٣٠٦٥ - مسلم: ٢٨٧٥ - فتح: ٧/ ٣٠٠]\n\n٣٩٧٧ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ ﴿الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا﴾ [إبراهيم:٢٨] قَالَ: هُمْ وَاللَّهِ كُفَّارُ قُرَيْشٍ. قَالَ عَمْرٌو: هُمْ قُرَيْشٌ: وَمُحَمَّدٌ - ﷺ - نِعْمَةُ اللَّهِ ﴿وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ﴾ [إبراهيم: ٢٨] قَالَ: النَّارَ يَوْمَ بَدْرٍ. [٤٧٠٠ - فتح: ٧/ ٣٠١]\n\n٣٩٧٨ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ قَالَ: ذُكِرَ عِنْدَ عَائِشَةَ - ﵂ -، أَنَّ ابْنَ عُمَرَ رَفَعَ إِلَى النَّبِيِّ - ﷺ -: \"إِنَّ الْمَيِّتَ يُعَذَّبُ فِي قَبْرِهِ بِبُكَاءِ أَهْلِهِ\". فَقَالَتْ: إِنَّمَا قَالَ رَسُولُ اللَّهِ - ﷺ - \"إِنَّهُ لَيُعَذَّبُ بِخَطِيئَتِهِ وَذَنْبِهِ، وَإِنَّ أَهْلَهُ لَيَبْكُونَ عَلَيْهِ الآنَ\". [انظر: ١٣٧١ - مسلم: ٩٣٢ - فتح: ٧/ ٣٠١]\n\n٣٩٧٩ - قَالَتْ: وَذَاكَ مِثْلُ قَوْلِهِ: إِنَّ رَسُولَ اللَّهِ - ﷺ - قَامَ عَلَى الْقَلِيبِ وَفِيهِ قَتْلَى بَدْرٍ مِنَ الْمُشْرِكِينَ، فَقَالَ لَهُمْ مَا قَالَ: \"إِنَّهُمْ لَيَسْمَعُونَ مَا أَقُولُ\". إِنَّمَا قَالَ: \"إِنَّهُمُ الآنَ لَيَعْلَمُونَ أَنَّ مَا كُنْتُ أَقُولُ لَهُمْ حَقٌّ\". ثُمَّ قَرَأَتْ ﴿إِنَّكَ لَا تُسْمِعُ الْمَوْتَى﴾","vol":"21","page":36},{"text":"[النمل: ٨٠] ﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ﴾ [فاطر: ٢٢] تَقُولُ حِينَ تَبَوَّءُوا مَقَاعِدَهُمْ مِنَ النَّارِ.\n٣٩٨٠، ٣٩٨١ - حَدَّثَنِي عُثْمَانُ، حَدَّثَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: وَقَفَ النَّبِيُّ - ﷺ - عَلَى قَلِيبِ بَدْرٍ فَقَالَ: \"هَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا ثُمَّ قَالَ إِنَّهُمُ الآنَ يَسْمَعُونَ مَا أَقُولُ\".\nفَذُكِرَ لِعَائِشَةَ، فَقَالَتْ: إِنَّمَا قَالَ النَّبِيُّ - ﷺ - \"إِنَّهُمُ الآنَ لَيَعْلَمُونَ أَنَّ الَّذِى كُنْتُ أَقُولُ لَهُمْ هُوَ الْحَقُّ\". ثُمَّ قَرَأَتْ: ﴿إِنَّكَ لَا تُسْمِعُ الْمَوْتَى﴾ [النمل: ٨٠]. حَتَّى قَرَأَتِ الآيَةَ. [انظر:١٣٧٠ - مسلم: ٩٣٢ - فتح: ٧/ ٣٠١]\nذكر فيه أحاديث:\nأحدها:\nحديث عَبْدِ اللهِ - ﵁ - أَنَّهُ أَتَى أَبَا جَهْلٍ وَبِهِ رَمَقٌ يَوْمَ بَدْرٍ، فَقَالَ أبو جهل: هَلْ أَعْمَدُ مِنْ رَجُلٍ قَتَلْتُمُوهُ؟!\nثانيها:\nحديث أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ يَنْظُرُ مَا صَنَعَ أبو جهل؟ \". فَانْطَلَقَ ابن مَسْعُودٍ، فَوَجَدَهُ قَدْ ضَرَبَهُ ابنا عَفْرَاءَ حَتَّى بَرَدَ فقَالَ: أَنْتَ أبا جهل؟ قَالَ: فَأَخَذَ بِلِحْيَتِهِ. قَالَ: وَهَلْ فَوْقَ رَجُلٍ قَتَلْتُمُوهُ - أَوْ: رَجُلٍ قَتَلَهُ قَوْمُهُ؟\nوأخرجه مسلم أيضًا (^١).\nثالثها:\nوعَنْ صَالِحِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ في بَدْرٍ. يَعْنِي: حَدِيثَ ابنيْ عَفْرَاءَ.\n_________\n(^١) مسلم (١٨٠٠) كتاب: الجهاد والسير، باب: قتل أبي جهل.","vol":"21","page":37},{"text":"وقد سلف كل ذلك في باب من لم يخمس الأسلاب واضحا، فراجعه.\nومعنى (بَرَدَ): سقط ولم يبق إلا خروج نفسه، وقال ابن فارس: برد: مات، ولعله أراد أنه في حكم الميت، ودليله قوله وهل فوق رجل قتلتموه، قال ابن فارس: ويقال للسيوف: البوارد، أي: القواتل عند قوم، وقال آخرون: مس الحديد بارد (^١).\nوقوله: (أأَنْتَ أبا جهل؟) يجوز على قول بعيد مثله قوله:\nقد بلغا في المجد غايتاها … إن أباها وأبا أباها\nوقال الداودي: يحتمل معنيين:\nأحدهما: أن يقول له ذلك ويستحل اللحن ليغيظ أبا جهل كالمصغر له. الثاني: بإطناب أعني، وفيهما نظر كما أبداه ابن التين معللا بأنه إنما يصح إذا كثرت فيه النعوت، ويغيظه في مثل هذِه بالحال، فاللحن فيه بعد.\nومعنى: أعمد إلى آخره: فوق رجل قتله قومه، كذا فسره أبو عبيد في \"غريبه\"، قال السهيلي: وفسره ابن هشام بقوله: ليس عليه عار وهو بمعناه، وقال: هو عندي من قولهم: عمد البعير يعمد: إذا (تفضح نابه) (^٢) فهلك، أي: أهلك من رجل قتله قومه (^٣).\nقلت: كله في \"غريب أبي عبيد\" (^٤) وهذا لفظه: قوله: أعمد: هل\n_________\n(^١) \"مجمل اللغة\" ١/ ١٢٤.\n(^٢) كذا بالأصل وفي. \"الروض الأنف\": (تفسح سنامه).\n(^٣) \"الروض الأنف\" ٣/ ٤٩. وانظر \"النهاية في غريب الحديث\" ٢/ ٢٩٦ - ٢٩٧.\n(^٤) \"غريب الحديث\" ٢/ ١٩٢ - ١٩٣.","vol":"21","page":38},{"text":"زاد على سيد قتله قومه، وفي نسخة جيدة أي: هل كان ذلك إلا هذا، تقول: إن هذا ليس بعار علي، وكان أبو عبيدة يحكي عن العرب: أعمد من كيل محق، أي: هل زاد على هذا (^١)، وقال الداودي: قاله تكبرا وعتوا واحتقارا لغيره، قال: وهو من الأضداد؛ لقوله: ﴿لَأَنْتَ الْحَلِيمُ الرَّشِيدُ﴾ وفي رواية: فلو غير أكار قتلني -يريد الأنصار؛ لأنهم أصحاب نخل وزرع- وفي رواية أبي الحسن: هل أعذرتك أعمد، أي: أنه معذور، وقال الأزهري في \"تهذيبه\": عن شمر أنه استفهام، أي: (أعجز) (^٢) من رجل قتله قومه (^٣)، وفي رواية: أن أبا جهل قال لابن مسعود: لمن الدائرة؟ قال: لله ولرسوله، وأن ابن مسعود جعل رجله على جبينه، فقال أبو جهل: يا رويعي الغنم لقد ارتقيت مرتقا صعبا (^٤)، وذكر عياض أن ابن مسعود إنما وضع رجله على عنق أبي جهل لتصدق رؤياه، أي: فإنه رأى ذلك مناما.\nوقوله: (قَدْ ضَرَبَهُ ابنا عَفْرَاءَ)، قد سلف الكلام فيهما في الباب المذكور، ولم يجرد قرشي يوم بدر غيره، جرده أبو سهل كما أسلفناه هناك، وروى الواقدي أنه - ﷺ - سأل عكرمة بن أبي جهل من قتل أباك؟ قال الذي قطعت يده (^٥)، فدفع رسول الله - ﷺ - سيفه لمعاذ بن عمرو بن الجموح فهو عند آله، وقد أسلفناه هناك أنه قتله ابن مسعود.\nوعن ابن إسحاق: لما جاء النبي - ﷺ - البشير بقتل أبي جهل استحلفه\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٥٦٢.\n(^٢) كذا بالأصل وفي \"تهذيب اللغة\": (أعجب).\n(^٣) انظر: \"سيرة ابن هشام\" ٢/ ٢٧٧.\n(^٤) قاله ابن الأثير في \"النهاية\" ١٣/ ٢٩٦ - ٢٩٧.\n(^٥) \"مغازي الواقدي\" ص ٨٨.","vol":"21","page":39},{"text":"ثلاثة أيمان باللهِ الذي لا إله إلا هو لقد رأيته قتيلا، فحلف له فخر - ﷺ - ساجدًا (^١)، وعن عروة قال: التمس رسول الله - ﷺ - أبا جهل فلم يجده حتى عرف ذلك في وجهه، وقال: \"اللهم لا يعجزن فرعون هذِه الأمة\" فسعى له الرجال حتى وجده ابن مسعود (^٢).\nالحديث الرابع:\nحديث أبي مجلز -واسمه لاحق بن حميد السدوسي البصري- عن قيس بن عباد -بضم العين وتخفيف الموحدة- عن علي أنه قال: أَنَا أَوَّلُ مَنْ يَجْثُو بَيْنَ يَدَيِ الرَّحْمَنِ لِلْخُصُومَةِ يَوْمَ القِيَامةِ. وقًالَ قَيْسُ بْنُ عُبَادٍ: وَفِيهِمْ أُنْزِلَتْ ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ [الحج:١٩] قال: قَالَ: هُمُ الذِينَ تَبَارَزُوا يَوْمَ بَدْرٍ: حَمْزَةُ بن عبد المطلب، وَعَلِيٌّ، وَعُبَيْدَةُ بن الحارث وشيبة بن ربيعة وعتبة بن ربيعة، وَالْوَلِيدُ بْنُ عُتْبَةَ.\nوعن قيس: قَالَ عَلِيٌّ: فِينَا نَزَلَتْ هذِه الآيَةُ: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾\nالخامس:\nعن أبي هاشم -وهو يحيى بن عباد الرماني؛ لنزوله قصر الرمان الواسطي- عَنْ أَبِي مِجْلَزٍ، عَنْ قَيْسِ بْنِ عُبَادٍ، عَنْ أَبِي ذَرٍّ قَالَ: نَزَلَتْ: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ فِي سِتَّةٍ مِنْ قرَيْشٍ. فذكرهم كما سلف.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٢/ ٢٧٦ - ٢٧٧.\n(^٢) لم أقف عليه.\nورواه بلفظ: \"هذا فرعون هذِه الأمة\" النسائي في الكبرى\" ٣/ ٤٨٨ (٦٠٠٤)، أحمد ١/ ٤٤٤، والطبراني ٩/ ٨٤ من حديث ابن مسعود.","vol":"21","page":40},{"text":"وبه: عن قيس: سَمِعْتُ أَبَا ذَرٍّ يُقْسِمُ: لَنَزَلَتْ هؤلاء الآيَاتُ فِي هؤلاء الرَّهْطِ يَوْمَ بَدْرٍ. نَحْوَهُ.\nوبه: سَمِعْتُ أَبَا ذَرٍّ يُقْسِمُ قَسَمًا: إِنَّ هذِه الَايَةَ نَزَلَتْ في الذِينَ بَرَزُوا يَوْمَ بَدْرٍ.\nوحديث أبي ذر هذا ذكره البخاري في التفسير في سورة الحج كما ستعلمه (^١)، وقال مجاهد: سألت ابن عباس فقال: سورة الحج نزلت بمكة سوى ثلاث آيات منها نزلت بالمدينة في ستة نفر من قريش: ثلاثة مؤمنون، وثلاثة كافرون، فالمؤمنون: علي وحمزة وعبيدة، وذكره الباقي مثل ما في الكتاب فنزل فيهم: ﴿هَذَانِ خَصْمَانِ﴾ إلى تمام ثلاث آيات.\nالحديث السادس:\nذكر فيه حديث أَبِي إِسْحَاقَ: سَأَلَ رَجُلٌ البَرَاءَ - ﵁وَأَنَا أَسْمَعُ- أَشَهِدَ عَلِيٌّ بَدْرًا؟ قَالَ: بَارَزَ وَظَاهَرَ.\nهو من أفراده.\nالحديث السابع:\nحديث عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، قَالَ: كَاتَبْتُ أُمَيَّةَ بْنَ خَلَفٍ، فَلَمَّا كَانَ يَوْمُ بَدْرٍ، فَذَكَرَ قَتْلَهُ وَقَتْلَ ابنهِ، فَقَالَ بِلَالٌ: لَا نَجَوْتُ إِنْ نَجَا أُمَيَّةُ.\nوقد سلف الإشارة إليه في باب من قتل ببدر.\nالحديث الثامن: حديث عبد الله في السجود في ﴿وَالنَّجْمِ﴾ وقد سلف.\n_________\n(^١) سيأتي برقم (٤٧٤٣).","vol":"21","page":41},{"text":"الحديث التاسع:\nحديث عُرْوَةَ: كَانَ في الزُّبَيْرِ ثَلَاثُ ضَرَبَاتٍ بِالسَّيْفِ، إِحْدَاهُنَّ في عَاتِقِهِ. قَالَ: إِنْ كُنْتُ لأُدْخِلُ أَصَابِعِي فِيهَا. ألعب وأنا صغير قَالَ: ضُرِبَ ثِنْتَيْنِ يَوْمَ بَدْرٍ، وَوَاحِدَةً يَوْمَ اليَرْمُوكِ.\nوفيه: أن [في] (^١) سيفه فَلَّة فُلَّها يوم بدر، وأنشد عبد الملك بن مروان:\nبِهِنَّ فُلُولٌ مِنْ قِرَاعِ الكَتَائِبِ\nقَالَ هِشَام: فَأَقَمْنَاهُ بَيْنَنَا ثَلَاثَةَ آلَافٍ، وَأَخَذَهُ بَعْضُنَا، وَلَوَدِدْتُ أَنِّي كُنْتُ أَخَذْتُهُ.\nوعنه: كَانَ سَيْفُه مُحَلًّى بِفِضَّةٍ. قَالَ هِشَامٌ: وَكَذا سَيْفُ عُرْوَةَ.\nوعنه: في شدة يوم اليرموك: حَتَّى شقَّ صُفُوفَهُمْ، ثُمَّ رَجَعَ مُقْبِلًا، فَأَخَذُوا بِلِجَامِهِ، فَضَرَبُوهُ ضرْبَتَيْنِ عَلَى عَاتِقِهِ بَيْنَهُمَا ضرْبَة ضرِبَهَا يَوْمَ بَدْرٍ. قَالَ عُرْوَةُ: كُنْتُ أُدْخِلُ أَصَابِعِي في تِلْكَ الضَّرَبَاتِ أَلْعَبُ وَأَنَا صَغير. قَالَ: وَكَانَ مَعَهُ عَبْدُ اللهِ بْنُ الزُّبَيْرِ يَوْمَئِذٍ، وهو ابن عَشْرِ سِنِينَ، فَحَمَلَهُ على فَرَسٍ وَكَّلَ بِهِ رَجُلًا.\nفيه: ذكر المرء لمناقب والده.\nواليرموك، بسكون الراء. وتعداد الضربات اختلف في موضعها ومكانها هل إحداهن في عاتقه، أو كلهن، أو ثنتين يوم بدر والأخرى يوم اليرموك، أو عكسه. وأول البيت المذكور:\nولا عيب فيهم غير أن سيوفهم\nوقراع الكتائب هو أن تضرب بعض الجيوش بعضا.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"21","page":42},{"text":"وقوله: (فأقمناه)، يقال: قومت الشيء تقويمًا: وهو ما يقوم من ثمنه مقامه، وأهل مكة يقولون: استقمت المتاع، أي: قومته\nوفيه: المنافسة في سيف الشجاع، وأن الفَلَّ لا يعيب السيف الجيد بل يبين فضله، وضبط الدمياطي فلها بضم الفاء خطأً.\nوفيه: تحليته بالفضة، وفيه: تعليم الطفل القتال بحضور والده معه.\nالحديث العاشر:\nحديث قَتَادَةَ قَالَ: ذَكَرَ لَنَا أَنَسُ بْنُ مَالِكٍ، عَنْ أَبِي طَلْحَةَ -وهو زيد بن سهل بن الأسود بن حرام بن عمرو بن زيد مناة بن عدي بن عمير بن مالك بن النجار ابن عم حسان بن ثابت بن المنذر بن حرام- أَنَّ نَبِيَّ اللهِ - ﷺ - أَمَرَ يَوْمَ بَدْرٍ بِأَرْبَعَةٍ وَعِشْرِينَ رَجُلًا مِنْ صَنَادِيدِ قُرَيْشٍ، فَقُذِفُوا في طَوِيٍّ مِنْ أَطْوَاءِ بَدْرٍ خَبِيثٍ مُخْبِثٍ .. الحديث.\nوالطوى: البئر المطوية، وزاد الخطابي: وضربت بالحجارة لئلا تنهار، والركي: النهر قبل أن تطوى، والأطواء جمع طوى (^١).\nوالصناديد: العظماء، والخبيث: ضد الطيب، وأخبث الرجل إذا كان أصحابه خبثاء، فكأنه استعار للطوى ذلك لما دخلوا فيه فهو خبيث في نفسه مخبث بهم. والعرصة: بسكون الراء كل جوبة منفتقة لا بناء فيها.\nو(الْقَلِيبِ): مثل الركي، وقيل: البئر العادية.\nوقوله: (الما ناداهم على شَفَةِ الرَّكِيِّ).\nفَقَالَ عُمَرُ: مَا تكَلَّمُ مِنْ أَجْسَادٍ لا رْوَحَ فيها!. قال: \"وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ\". قَالَ قَتَادَةُ: أَحْيَاهُمُ اللهُ حَتَّى\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٠٧.","vol":"21","page":43},{"text":"أَسْمَعَهُمْ قَوْلَهُ تَوْبِيخًا وَتَصْغِيرًا وَنَقِيمَة، قال الخطابي: هذا أحسن من ادعاء عائشة على ابن عمر الغلط -كما يأتي بعد، قال:- ويؤيد ما رواه ابن عمر حديث أبي طلحة (^١)، هذا وأجاب بعضهم بأنه جائز أن يسمعوا في وقت ما أو حال ما، فلا تنافي، وقد قال: \"إنه ليسمع قرع نعالهم\" وسؤال الملكين له في قبره، وقوله لهما وغير ذلك مما لا ينكر (^٢)، وقد روى ابن عباس ﵄ مرفوعًا: \"ما من أحد يمر بقبر أخيه المؤمن كان يصحبه في الدنيا فيسلم عليه، إلا عرفه ورد ﵇\". ذكره أبو عمر في \"تمهيده\" (^٣)، وقال الإسماعيلي: إن كانت عائشة قالت ما قالته رواية، فرواية ابن عمر: إنهم يسمعون وعلمهم لا يمنع من سماعهم، وأما تلاوتها فهو لا تسمعهم ولكن الله، والاسماع ليس الصوت من السمع أو وقوع الصوت في أذن السامع، وإنما المراد الاستجابة، فعليه التبليغ والدعاء وعليهم الإجابة، ولا يقع ذلك إلا بالتوفيق.\nقال السهيلي: وعائشة لم تحضر، وغيرها ممن حضر أحفظ للفظه، وقد قالوا له: أتخاطب قومًا قد جيفوا؟ فقال: \"مَا أَنْتُمْ بِأَسْمَعَ لما أَقُولُ مِنْهُمْ\" وإذا جاز أن يكونوا في تلك الحال عالمين، جاز أن يكونوا سامعين: إما بآذان رءوسهم إذا قلنا: إن الأرواح تعاد إلى الأجساد عند المساءلة وهو قول الأكثر من أهل السنة، وإما بآذان القلب أو الروح على مذهب من يقول بتوجه السؤال إلى الروح من غير\n_________\n(^١) المصدر السابق ٣/ ١٧٠٨.\n(^٢) سلف برقم (١٣٣٨) كتاب الجنائز، باب: الميت يسمع خفق النعال، ورواه مسلم (٢٨٧٠) كتاب: الجنة ونعيمها، باب: عرض مقعد الميت من الجنة أو النار.\n(^٣) رواه في \"الاستذكار\" ٢/ ١٦٥ (١٨٥٨).","vol":"21","page":44},{"text":"رجوع منه إلى الجسد أو إلى بعضه. فإن قلت: فما معنى إلقائهم في القليب؟ قلت: لأن من سنته في مغازيه إذا مر بجيفة إنسان أمر بدفنه ولا يسأل عنه كما أخرجه الدارقطني (^١)، فإلقاؤهم من هذا الباب، غير أنه كره أن يشق على أصحابه كثرة الجيف، فكان جرهم إلى القليب أيسر عليهم، ووافق أن البئر حفره رجل من بني النجار (^٢) كما سيأتي، فكان مناسبًا لهم.\nالحديث الحادي عشر:\nحديث عمرو، عَنْ عَطَاءٍ، عَنِ ابن عَبَّاسٍ ﵄ ﴿الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا﴾ [إبراهيم: ٢٨] قَالَ: هُمْ والله كُفَّارُ قُرَيْشٍ. قَالَ عَمْرٌو: هُمْ قُرَيْشٌ، وَمُحَمَّدٌ نِعْمَةُ اللهِ، ﴿وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ﴾ [إبراهيم: ٢٨] قَالَ: النَّارَ يَوْمَ بَدْرٍ.\nقلت: وروي عن ابن عباس أيضًا: أنهم قادة المشركين يوم بدر (^٣)، والبوار لغة: الهلاك، وقيل في التبديل: جعلوا شكر نعمته (…) أن عبدوا غيره.\nالحديث التاني عشر:\nحديث هِشَامٍ، عَنْ أَبِيهِ لما ذُكِرَ عِنْدَ عَائِشَةَ، أَنَّ ابن عُمَرَ رَفَعَ إِلَى رسول الله - ﷺ -: \"إِنَّ المَيِّتَ يُعَذَّبُ بِبُكَاءِ أَهْلِهِ\" .. الحديث سلف قريبًا الإشارة إليه.\n_________\n(^١) \"سنن الدارقطني\" ٤/ ١١٦.\n(^٢) ذكر في الأصل: النار، والصواب ما أثبتناه، انظر: \"الروض الأنف\" ٣/ ٦٢ - ٦٣.\n(^٣) رواه الطبري في \"تفسيره\" ٧/ ٤٥٤.","vol":"21","page":45},{"text":"الثالث عشر:\nحديث ابن عُمَرَ ﵄: وَقَفَ النَّبِيُّ - ﷺ - على قَلِيبِ بَدْرٍ بمعناه، وقد سلف في الجنائز (^١).\n_________\n(^١) سلف برقم (١٣٧٠) باب: ما جاء في عذاب القبر.","vol":"21","page":46},{"text":"<span data-type='title' id=toc-2449>٩ - باب فَضْلُ مَنْ شَهِدَ بَدْرًا</span>\n٣٩٨٢ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: أُصِيبَ حَارِثَةُ يَوْمَ بَدْرٍ وَهْوَ غُلَامٌ، فَجَاءَتْ أُمُّهُ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللَّهِ، قَدْ عَرَفْتَ مَنْزِلَةَ حَارِثَةَ مِنِّي، فَإِنْ يَكُنْ فِي الْجَنَّةِ أَصْبِرْ وَأَحْتَسِبْ، وَإِنْ تَكُ الأُخْرَى تَرَى مَا أَصْنَعُ؟ فَقَالَ: \"وَيْحَكِ، أَوَهَبِلْتِ؟ أَوَ جَنَّةٌ وَاحِدَةٌ هِيَ إِنَّهَا جِنَانٌ كَثِيرَةٌ، وَإِنَّهُ فِي جَنَّةِ الْفِرْدَوْسِ». [انظر: ٢٨٠٩ - فتح: ٧/ ٣٠٤]\n\n٣٩٨٣ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ قَال: سَمِعْتُ حُصَيْنَ بْنَ عَبْدِ الرَّحْمَن، عَنْ سَعْدِ بْنِ عُبَيْدَة، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِي، عَنْ عَلِيٍّ - ﵁ - قَالَ بَعَثَنِي رَسُولُ اللَّهِ - ﷺ - وَأَبَا مَرْثَدٍ وَالزُّبَيْرَ وَكُلُّنَا فَارِسٌ، قَالَ: \"انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ، فَإِنَّ بِهَا امْرَأَةً مِنَ الْمُشْرِكِينَ، مَعَهَا كِتَابٌ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى الْمُشْرِكِينَ\". فَأَدْرَكْنَاهَا تَسِيرُ عَلَى بَعِيرٍ لَهَا حَيْثُ قَالَ رَسُولُ اللَّهِ - ﷺ - فَقُلْنَا: الْكِتَابُ. فَقَالَتْ: مَا مَعَنَا كِتَابٌ. فَأَنَخْنَاهَا فَالْتَمَسْنَا فَلَمْ نَرَ كِتَابًا، فَقُلْنَا: مَا كَذَبَ رَسُولُ اللَّهِ - ﷺ -، لَتُخْرِجِنَّ الْكِتَابَ أَوْ لَنُجَرِّدَنَّكِ. فَلَمَّا رَأَتِ الْجِدَّ أَهْوَتْ إِلَى حُجْزَتِهَا - وَهْىَ مُحْتَجِزَةٌ بِكِسَاءٍ -فَأَخْرَجَتْهُ، فَانْطَلَقْنَا بِهَا إِلَى رَسُولِ اللَّهِ - ﷺ - فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ، قَدْ خَانَ اللَّهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ، فَدَعْنِي فَلأَضْرِبْ عُنُقَهُ. فَقَالَ النَّبِيُّ - ﷺ - \"مَا حَمَلَكَ عَلَى مَا صَنَعْتَ\". قَالَ حَاطِبٌ: وَاللَّهِ مَا بِي أَنْ لَا أَكُونَ مُؤْمِنًا بِاللَّهِ وَرَسُولِهِ - ﷺ - أَرَدْتُ أَنْ يَكُونَ لِي عِنْدَ الْقَوْمِ يَدٌ يَدْفَعُ اللَّهُ بِهَا عَنْ أَهْلِي وَمَالِي، وَلَيْسَ أَحَدٌ مِنْ أَصْحَابِكَ إِلاَّ لَهُ هُنَاكَ مِنْ عَشِيرَتِهِ مَنْ يَدْفَعُ اللَّهُ بِهِ عَنْ أَهْلِهِ وَمَالِهِ. فَقَالَ النَّبِيُّ - ﷺ - \"صَدَقَ، وَلَا تَقُولُوا لَهُ إِلاَّ خَيْرًا\". فَقَالَ عُمَرُ إِنَّهُ قَدْ خَانَ اللَّهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ، فَدَعْنِي فَلأَضْرِبَ عُنُقَهُ. فَقَالَ \"أَلَيْسَ مِنْ أَهْلِ بَدْرٍ؟ \". فَقَالَ: \"لَعَلَّ اللَّهَ اطَّلَعَ إِلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ وَجَبَتْ لَكُمُ الْجَنَّةُ\"، أَو \"فَقَدْ غَفَرْتُ لَكُمْ\". فَدَمَعَتْ عَيْنَا عُمَرَ وَقَالَ: اللَّهُ وَرَسُولُهُ أَعْلَمُ. [انظر: ٣٠٠٧ - مسلم: ٢٤٩٤ - فتح: ٧/ ٣٠٤]","vol":"21","page":47},{"text":"ذكر فيه حديث أنس - ﵁ -: أُصِيبَ حَارِثَةُ يَوْمَ بَدْرٍ وَهْو غُلَامٌ، فَجَاءَتْ أُمُّهُ إِلَى رسول الله - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، قَدْ عَرَفْتَ مَنْزِلَةَ حَارِثَةَ مِنِّي، فَإِنْ يَكُنْ في الجَنَّةِ أَصْبِرْ وَأَحْتَسِبْ، وَإِنْ تَكن الأُخْرى تَرى مَا أَصْنَعُ؟ فَقَالَ: \"وَيْحَكِ، أو هَبِلْتِ؟ أو جَنَّةٌ وَاحِدَةٌ هِيَ؟! إِنَّهَا جِنَان كثِيرَةٌ، وَإِنَّهُ في جَنَّةِ الفِرْدَوْسِ\".\nهذا الحديث سلف في أوائل الجهاد.\nوشيخ البخاري فيه عبد الله بن محمد المسندي، وفيه أيضًا: أبو إسحاق الراوي عن حميد، عن أنس، وهو إبراهيم بن محمد بن الحارث بن أسماء بن خارجة بن عيينة بن حصن بن حذيفة بن بدر الفزاري، أحد الأعلام ابن عم مروان بن معاوية بن الحارث بن أسماء الفزاري. قال أبو حاتم: ثقة، مأمون، إمام (^١)، مات بالمصيصة بعد الثمانين ومائة سنة ثمان أو خمس أو ست، ومات مروان بمكة فجأة سنة ثلاث وتسعين ومائة.\nو(حَارِثَةُ) هو ابن سراقة بن الحارث بن عدي بن مالك بن عدي بن عامر بن غنم بن عدي بن النجار، أول قتيل قتل من الأنصار ببدر وكان خرج نظارًا وهو غلام فرماه حبان بن العرقة بسهم، وهو يشرب من الحوض فقتله، وأمه الربُيّع -بضم الراء وتشديد المثناة تحت- بنت النضر بن ضمضم بن زيد بن حرام بن جندب بن عامر بن غنم بن عدي بن النجار، عمة أنس بن مالك، وفي \"الجمع بين الصحيحين\" لأبي نعيم عبيد الله بن الحسن بن أحمد الحداد: قاله قتادة عن أنس، أمه أم الربيع بنت البراء.\n_________\n(^١) \"الجرح والتعديل\" ١/ ٢٨٢ ترجمة أبي إسحاق الفزاري.","vol":"21","page":48},{"text":"وكان حارثة بن سراقة أصابه سهم غريب، وأغرب ابن منده قال: استشهد حارثة يوم أحد. ورده أبو نعيم، وذكر أن سيدنا رسول الله - ﷺ - رأى حارثة في الجنة فقال: \"كذاكم البر\" وكان بارًّا بأمه. (^١)\nقلت: الذي في \"مسند أحمد\" وغيره: أن هذا يقول فيه حارثة بن النعمان بن لقع بن زيد الأنصاري النجاري البدري من فقهاء الصحابة، رأى جبريل مع رسول الله - ﷺ - بالمقاعد (^٢).\nقال ابن عيينة، عن الزهري، عن عروة عن عائشة ﵂: قال رسول الله - ﷺ -: \"دخلت الجنة فسمعت قراءة، فقلت: من هذا؟ فقالوا حارثة بن النعمان. فقال: كذاكم البر\" (^٣)، وكان برًّا بأمه بقي إلى إمرة معاوية، وقد أسلفنا ذلك فيما مضى، وفي \"معجم الصحابة\" للذهبي: حارثة بن الربيع، وهي أمه قيل: هي التي قالت: يا رسول الله _صلى الله عليه وسلم_، قد علمت منزلة حارثة مني، وكان أصيب يوم بدر، وهو حارثة بن سراقة، ووهم من قال: يوم أحد، وقد أسلفناه.\nوقوله: (\"وَيْحَكِ\")، هو ترحم وإشفاق كما سلف، وقال الداودي: هو توبيخ.\nوقوله: (\"أو هَبِلْتِ\") هو بإسكان الواو (^٤)، يقال: هبلته أمه تهبله هبلا، أي: ثكلته، وقد تستعمل في معنى المدح والإعجاب، والإهبال: الإثكال.\n_________\n(^١) \"معرفة الصحابة\" ٢/ ٧٤٠.\n(^٢) \"مسند أحمد\" ٥/ ٤٣٣.\n(^٣) \"مسند أحمد\" ٦/ ٣٦.\n(^٤) في هامش الأصل: الصواب تحريكها، كما ضبطه به ابن قرقول، وقال: من سكن فقد أوهم.","vol":"21","page":49},{"text":"وقال أبو موسى: أصله إذا مات الولد في المهبل، وهو موضع الولد من الرحم، كأن أمه وجعت مهبلها، ولا يبقى مع وجع المهبل ولد فيه (^١)، وقال الداودي: أو هبلت أي: لم تعلم أجهلت، وقال مرة: \"وهبلت، وطاش حكمك لموته\"، والذي ذكره أهل اللغة أن الهبل الثكل، مصدر، قولك: هبلته أمه أي: ثكلته، والإهبال: الإثكال، والهبول من النساء: الثكول، والثكل: فقدان المرأة ولدها، نبه على ذلك ابن التين في كتاب: الرقاق قال: وضبط بضم الهاء من رواية أبي الحسن وبفتحها من رواية أبي ذر، وكذا قال ابن فارس: الهبل: الثكل (^٢). والظاهر أنه أراد: أبك جنون؟ أمالك عقل؟\nوالجنان جمع: جنة، وهي البستان، والنون مخففة، وقال الداودي: جمع جنة في القليل: جنات، وفي الكثير: جنان. قال: وقد يقال في الواحد جنان؛ لأن قطعها جنات، قال الجوهري: العرب تسمى النخيل جنة (^٣).\nوقال الأزهري: كل شجر متكاتف يستر بعضه بعضا فهو مشتق من جنيته إذا سترته (^٤).\nوقال ابن فارس: يقال الجنة عند العرب النخيل الطوال (^٥)، وأنشد فيه بيتًا ذكره الجوهري للأولين (^٦).\n_________\n(^١) \"المجموع المغيث في غريب القرآن والحديث\" ٣/ ٤٧١.\n(^٢) \"مجمل اللغة\" ٤/ ٨٩٨.\n(^٣) \"الصحاح\" ٥/ ٢٠٩٤.\n(^٤) \"تهذيب اللغة\" ١/ ٦٧٢.\n(^٥) \"مجمل اللغة\" ١/ ١٧٥.\n(^٦) انظر: \"الصحاح\" ٥/ ٢٠٩٤.","vol":"21","page":50},{"text":"والفردوس: قال الفراء: عربي، وقال ابن عزير: بلسان الروم، وروي عنه - ﷺ - أنه قال: \"الفرودس: ربوة الجنة، وأوسطها وأفضلها\" (^١).\nوذكر البخاري فيه أيضًا حديث عَلِيٍّ - ﵁ - قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - وَأَبَا مَرْثَدٍ وَالزُّبَيْرَ بن العوام وَكُلُّنَا فَارِسٌ، فقَالَ: \"انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ، فَإِنَّ بِهَا امْرَأَةً مِنَ المُشْرِكينَ مَعَهَا كِتَابٌ مِنْ حَاطِب إِلَى المُشْرِكِينَ\" … الحديث. ذكره أيضا في الفتح كما سيأتي (^٢)، وسلف في باب: الجاسوس من الجهاد (^٣)، وهذِه المرأة سارة، وقيل: أم سارة.\nوقوله: (فأنخناها) الوجه فأنخنا بها، والحجزة من الإزار: معقدُهُ.\n_________\n(^١) رواه الترمذي (٣١٧٤)، وأحمد ٣/ ٢٦٠.\n(^٢) سيأتي برقم (٤٢٧٢) كتاب: المغازي، باب: غزوة الفتح.\n(^٣) سلف برقم (٣٠٠٧).","vol":"21","page":51},{"text":"<span data-type='title' id=toc-2450>١٠ - باب</span>\n٣٩٨٤ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْغَسِيلِ، عَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ وَالزُّبَيْرِ بْنِ الْمُنْذِرِ بْنِ أَبِي أُسَيْدٍ، عَنْ أَبِي أُسَيْدٍ - ﵁ - قَالَ: قَالَ لَنَا رَسُولُ اللَّهِ - ﷺ - يَوْمَ بَدْرٍ: \"إِذَا أَكْثَبُوكُمْ فَارْمُوهُمْ، وَاسْتَبْقُوا نَبْلَكُمْ\". [انظر: ٢٩٠٠ - فتح: ٧/ ٣٠٦]\n\n٣٩٨٥ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْغَسِيلِ، عَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ وَالْمُنْذِرِ بْنِ أَبِي أُسَيْدٍ عَنْ أَبِي أُسَيْدٍ - ﵁ - قَالَ: قَالَ لَنَا رَسُولُ اللَّهِ - ﷺ - يَوْمَ بَدْرٍ: \"إِذَا أَكْثَبُوكُمْ - يَعْنِى كَثَرُوكُمْ - فَارْمُوهُمْ، وَاسْتَبْقُوا نَبْلَكُمْ\". [انظر: ٢٩٠٠ - فتح: ٧/ ٣٠٦]\n\n٣٩٨٦ - حَدَّثَنِي عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ بْنَ عَازِبٍ - ﵄ - قَالَ: جَعَلَ النَّبِيُّ - ﷺ - عَلَى الرُّمَاةِ يَوْمَ أُحُدٍ عَبْدَ اللَّهِ بْنَ جُبَيْرٍ، فَأَصَابُوا مِنَّا سَبْعِينَ، وَكَانَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ أَصَابُوا مِنَ الْمُشْرِكِينَ يَوْمَ بَدْرٍ أَرْبَعِينَ وَمِائَةً: سَبْعِينَ أَسِيرًا، وَسَبْعِينَ قَتِيلًا. قَالَ أَبُو سُفْيَانَ يَوْمٌ بِيَوْمِ بَدْرٍ، وَالْحَرْبُ سِجَالٌ. [انظر: ٣٠٣٩ - فتح: ٧/ ٣٠٧]\n\n٣٩٨٧ - حَدَّثَنِي مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، - أُرَاهُ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَإِذَا الْخَيْرُ مَا جَاءَ اللَّهُ بِهِ مِنَ الْخَيْرِ بَعْدُ، وَثَوَابُ الصِّدْقِ الَّذِى آتَانَا بَعْدَ يَوْمِ بَدْرٍ\". [انظر: ٣٦٢٢ - مسلم: ١٧٥٢ - فتح: ٧/ ٣٠٧]\n\n٣٩٨٨ - حَدَّثَنِي يَعْقُوبُ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: قَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: إِنِّي لَفِى الصَّفِّ يَوْمَ بَدْرٍ إِذِ الْتَفَتُّ، فَإِذَا عَنْ يَمِينِي وَعَنْ يَسَارِى فَتَيَانِ حَدِيثَا السِّنِّ، فَكَأَنِّى لَمْ آمَنْ بِمَكَانِهِمَا، إِذْ قَالَ لِي أَحَدُهُمَا سِرًّا مِنْ صَاحِبِهِ: يَا عَمِّ أَرِنِى، أَبَا جَهْلٍ. فَقُلْتُ: يَا ابْنَ أَخِي، وَمَا تَصْنَعُ بِهِ؟ قَالَ: عَاهَدْتُ اللَّهَ إِنْ رَأَيْتُهُ أَنْ أَقْتُلَهُ أَوْ أَمُوتَ دُونَهُ. فَقَالَ لِي الآخَرُ سِرًّا مِنْ صَاحِبِهِ مِثْلَهُ. قَالَ: فَمَا سَرَّنِى أَنِّي بَيْنَ","vol":"21","page":52},{"text":"رَجُلَيْنِ مَكَانَهُمَا، فَأَشَرْتُ لَهُمَا إِلَيْهِ، فَشَدَّا عَلَيْهِ مِثْلَ الصَّقْرَيْنِ حَتَّى ضَرَبَاهُ، وَهُمَا ابْنَا عَفْرَاءَ. [٣١٤١ - مسلم: ١٧٥٢ - فتح: ٧/ ٣٠٧]\n\n٣٩٨٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ، أَخْبَرَنَا ابْنُ شِهَابٍ قَالَ: أَخْبَرَنِي عُمَرُ بْنُ أَسِيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ حَلِيفُ بَنِي زُهْرَةَ - وَكَانَ مِنْ أَصْحَابِ أَبِي هُرَيْرَةَ - عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - عَشَرَةً عَيْنًا، وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ ثَابِتٍ الأَنْصَارِىَّ، جَدَّ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، حَتَّى إِذَا كَانُوا بِالْهَدَّةِ بَيْنَ عُسْفَانَ وَمَكَّةَ ذُكِرُوا لِحَيٍّ مِنْ هُذَيْلٍ يُقَالُ لَهُمْ: بَنُو لِحْيَانَ، فَنَفَرُوا لَهُمْ بِقَرِيبٍ مِنْ مِائَةِ رَجُلٍ رَامٍ، فَاقْتَصُّوا آثَارَهُمْ حَتَّى وَجَدُوا مَأْكَلَهُمُ التَّمْرَ في مَنْزِلٍ نَزَلُوهُ فَقَالُوا: تَمْرُ يَثْرِبَ. فَاتَّبَعُوا آثَارَهُمْ، فَلَمَّا حَسَّ بِهِمْ عَاصِمٌ وَأَصْحَابُهُ لَجَئُوا إِلَى مَوْضِعٍ، فَأَحَاطَ بِهِمُ الْقَوْمُ، فَقَالُوا لَهُمْ: انْزِلُوا فَأَعْطُوا بِأَيْدِيكُمْ وَلَكُمُ الْعَهْدُ وَالْمِيثَاقُ أَنْ لَا نَقْتُلَ مِنْكُمْ أَحَدًا. فَقَالَ عَاصِمُ بْنُ ثَابِتٍ: أَيُّهَا الْقَوْمُ، أَمَّا أَنَا فَلَا أَنْزِلُ في ذِمَّةِ كَافِرٍ. ثُمَّ قَالَ: اللَّهُمَّ أَخْبِرْ عَنَّا نَبِيَّكَ - ﷺ -. فَرَمَوْهُمْ بِالنَّبْلِ، فَقَتَلُوا عَاصِمًا، وَنَزَلَ إِلَيْهِمْ ثَلَاثَةُ نَفَرٍ عَلَى الْعَهْدِ وَالْمِيثَاقِ، مِنْهُمْ خُبَيْبٌ وَزَيْدُ بْنُ الدَّثِنَةِ، وَرَجُلٌ آخَرُ، فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ أَطْلَقُوا أَوْتَارَ قِسِيِّهِمْ فَرَبَطُوهُمْ بِهَا. قَالَ الرَّجُلُ الثَّالِثُ: هَذَا أَوَّلُ الْغَدْرِ، وَاللهِ لَا أَصْحَبُكُمْ، إِنَّ لِي بِهَؤُلَاءِ أُسْوَةً. يُرِيدُ الْقَتْلَى، فَجَرَّرُوهُ وَعَالَجُوهُ، فَأَبَى أَنْ يَصْحَبَهُمْ، فَانْطُلِقَ بِخُبَيْبٍ وَزَيْدِ بْنِ الدَّثِنَةِ حَتَّى بَاعُوهُمَا بَعْدَ وَقْعَةِ بَدْرٍ، فَابْتَاعَ بَنُو الْحَارِثِ بْنِ عَامِرِ بْنِ نَوْفَلٍ خُبَيْبًا، وَكَانَ خُبَيْبٌ هُوَ قَتَلَ الْحَارِثَ بْنَ عَامِرٍ يَوْمَ بَدْرٍ، فَلَبِثَ خُبَيْبٌ عِنْدَهُمْ أَسِيرًا حَتَّى أَجْمَعُوا قَتْلَهُ، فَاسْتَعَارَ مِنْ بَعْضِ بَنَاتِ الْحَارِثِ مُوسَى يَسْتَحِدُّ بِهَا فَأَعَارَتْهُ، فَدَرَجَ بُنَيٌّ لَهَا وَهْيَ غَافِلَةٌ حَتَّى أَتَاهُ، فَوَجَدَتْهُ مُجْلِسَهُ عَلَى فَخِذِهِ وَالْمُوسَى بِيَدِهِ، قَالَتْ: فَفَزِعْتُ فَزْعَةً عَرَفَهَا خُبَيْبٌ، فَقَالَ: أَتَخْشَيْنَ أَنْ أَقْتُلَهُ؟ مَا كُنْتُ لأَفْعَلَ ذَلِكَ. قَالَتْ: وَاللهِ مَا رَأَيْتُ أَسِيرًا قَطُّ خَيْرًا مِنْ خُبَيْبٍ، وَاللهِ لَقَدْ وَجَدْتُهُ يَوْمًا يَأْكُلُ قِطْفًا مِنْ عِنَبٍ في يَدِهِ، وَإِنَّهُ لَمُوثَقٌ بِالْحَدِيدِ، وَمَا بِمَكَّةَ مِنْ ثَمَرَةٍ. وَكَانَتْ تَقُولُ: إِنَّهُ لَرِزْقٌ رَزَقَهُ اللهُ خُبَيْبًا. فَلَمَّا خَرَجُوا بِهِ مِنَ الْحَرَمِ لِيَقْتُلُوهُ فِي الْحِلِّ قَالَ لَهُمْ خُبَيْبٌ: دَعُونِي أُصَلِّي","vol":"21","page":53},{"text":"رَكْعَتَيْنِ. فَتَرَكُوهُ فَرَكَعَ رَكْعَتَيْنِ، فَقَالَ: وَاللهِ لَوْلَا أَنْ تَحْسِبُوا أَنَّ مَا بِي جَزَعٌ لَزِدْتُ. ثُمَّ قَالَ: اللَّهُمَّ أَحْصِهِمْ عَدَدًا، وَاقْتُلْهُمْ بَدَدًا، وَلَا تُبْقِ مِنْهُمْ أَحَدًا. ثُمَّ أَنْشَأَ يَقُولُ:\nفَلَسْتُ أُبَالِى حِينَ أُقْتَلُ مُسْلِمًا … عَلَى أَىِّ جَنْبٍ كَانَ لِلَّهِ مَصْرَعِي\nوَذَلِكَ في ذَاتِ الإِلَهِ وَإِنْ يَشَأْ … يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ\nثُمَّ قَامَ إِلَيْهِ أَبُو سِرْوَعَةَ عُقْبَةُ بْنُ الْحَارِثِ، فَقَتَلَهُ، وَكَانَ خُبَيْبٌ هُوَ سَنَّ لِكُلِّ مُسْلِمٍ قُتِلَ صَبْرًا الصَّلَاةَ، وَأَخْبَرَ أَصْحَابَهُ يَوْمَ أُصِيبُوا خَبَرَهُمْ، وَبَعَثَ نَاسٌ مِنْ قُرَيْشٍ إِلَى عَاصِمِ بْنِ ثَابِتٍ حِينَ حُدِّثُوا أَنَّهُ قُتِلَ أَنْ يُؤْتَوْا بِشَىْءٍ مِنْهُ يُعْرَفُ، وَكَانَ قَتَلَ رَجُلًا عَظِيمًا مِنْ عُظَمَائِهِمْ، فَبَعَثَ اللهُ لِعَاصِمٍ مِثْلَ الظُّلَّةِ مِنَ الدَّبْرِ، فَحَمَتْهُ مِنْ رُسُلِهِمْ، فَلَمْ يَقْدِرُوا أَنْ يَقْطَعُوا مِنْهُ شَيْئًا. وَقَالَ كَعْبُ بْنُ مَالِكٍ ذَكَرُوا مُرَارَةَ بْنَ الرَّبِيعِ الْعَمْرِيَّ وَهِلَالَ بْنَ أُمَيَّةَ الْوَاقِفِيَّ، رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَا بَدْرًا. [انظر: ٣٠٤٥ - فتح: ٧/ ٣٠٨]\n\n٣٩٩٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنْ يَحْيَى، عَنْ نَافِعٍ أَنَّ ابْنَ عُمَرَ - ﵄ - ذُكِرَ لَهُ أَنَّ سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ - وَكَانَ بَدْرِيًّا - مَرِضَ في يَوْمِ جُمُعَة، فَرَكِبَ إِلَيْهِ بَعْدَ أَنْ تَعَالَى النَّهَارُ وَاقْتَرَبَتِ الْجُمُعَةُ، وَتَرَكَ الْجُمُعَةَ. [فتح: ٧/ ٣٠٩]\n\n٣٩٩١ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ أَبَاهُ كَتَبَ إِلَى عُمَرَ بْنِ عَبْدِ اللهِ بْنِ الأَرْقَمِ الزُّهْرِيِّ، يَأْمُرُهُ أَنْ يَدْخُلَ عَلَى سُبَيْعَةَ بِنْتِ الْحَارِثِ الأَسْلَمِيَّةِ، فَيَسْأَلَهَا عَنْ حَدِيثِهَا وَعَنْ مَا قَالَ لَهَا رَسُولُ اللهِ - ﷺ - حِينَ اسْتَفْتَتْهُ، فَكَتَبَ عُمَرُ بْنُ عَبْدِ اللهِ بْنِ الأَرْقَمِ إِلَى عَبْدِ اللهِ بْنِ عُتْبَةَ يُخْبِرُهُ أَنَّ سُبَيْعَةَ بِنْتَ الْحَارِثِ أَخْبَرَتْهُ أَنَّهَا كَانَتْ تَحْتَ سَعْدِ ابْنِ خَوْلَةَ - وَهْوَ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ، وَكَانَ مِمَّنْ شَهِدَ بَدْرًا - فَتُوُفِّىَ عَنْهَا في حَجَّةِ الْوَدَاعِ وَهْيَ حَامِلٌ، فَلَمْ تَنْشَبْ أَنْ وَضَعَتْ حَمْلَهَا بَعْدَ وَفَاتِهِ، فَلَمَّا تَعَلَّتْ مِنْ نِفَاسِهَا تَجَمَّلَتْ لِلْخُطَّابِ، فَدَخَلَ عَلَيْهَا أَبُو السَّنَابِلِ بْنُ بَعْكَكٍ - رَجُلٌ مِنْ بَنِي عَبْدِ الدَّارِ - فَقَالَ لَهَا: مَا لِي أَرَاكِ تَجَمَّلْتِ لِلْخُطَّابِ تُرَجِّينَ النِّكَاحَ؟ فَإِنَّكِ وَاللهِ مَا أَنْتِ بِنَاكِحٍ حَتَّى تَمُرَّ عَلَيْكِ أَرْبَعَةُ أَشْهُرٍ وَعَشْرٌ. قَالَتْ سُبَيْعَةُ: فَلَمَّا قَالَ لِي ذَلِكَ جَمَعْتُ عَلَىَّ ثِيَابِى حِينَ أَمْسَيْتُ،","vol":"21","page":54},{"text":"وَأَتَيْتُ رَسُولَ اللهِ - ﷺ - فَسَأَلْتُهُ عَنْ ذَلِكَ، فَأَفْتَانِي بِأَنِّي قَدْ حَلَلْتُ حِينَ وَضَعْتُ حَمْلِي، وَأَمَرَنِي بِالتَّزَوُّجِ إِنْ بَدَا لِي.\nتَابَعَهُ أَصْبَغُ عَنِ ابْنِ وَهْبٍ، عَنْ يُونُسَ.\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ وَسَأَلْنَاهُ فَقَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ ثَوْبَانَ - مَوْلَى بَنِي عَامِرِ بْنِ لُؤَيٍّ- أَنَّ مُحَمَّدَ بْنَ إِيَاسِ بْنِ الْبُكَيْرِ - وَكَانَ أَبُوهُ شَهِدَ بَدْرًا - أَخْبَرَهُ [٥٣١٩ - مسلم:١٤٨٤ - فتح:٧/ ٣١٠]\nذكر فيه ثمانية أحاديث:\nأحدها:\nحديث حَمْزَةَ بْنِ أَبِي أُسَيْدٍ وَالزُّبَيْرِ بْنِ المُنْذِرِ بْنِ أَبِي أُسَيْدٍ، عَنْ أَبِي أُسَيْدٍ قَالَ: قَالَ لنَا النبي - ﷺ - يَوْمَ بَدْرٍ: \"إِذَا أَكْثَبُوكُمْ فَارْمُوهُمْ، وَاسْتَبْقُوا نَبْلَكُمْ\".\nحَمْزَة هذا -وأبو أسيد بضم أوله، اسمه مالك بن ربيعة الساعدي- يروي عن أبيه، وعنه ابناه مالك ويحيى وغيرهما، من أفراد البخاري دون مسلم، والزبير ساعدي أيضًا، يروي عن أبيه، وأبو أسيد اسمه مالك بن ربيعة كما رويناه ساعدي بدري خزرجي، عنه ابناه حمزة والزبير، مات - في قول المدائني سنة ستين، وفي قول الواقدي وخليفة سنة ثلاثين (^١)، قيل: هو آخر البدريين، وقيل في اسمه: هلال بن ربيعة، ومالك أشهر كما قدمناه.\nوأكثبوكم بالثاء المثلثة، يقال: من كثب، وأكثب إذا قارب، والهمزة في أكثبوكم لتعدية كثب؛ فلذلك عداها إلى ضمير هم ثم فسر البخاري فقال: أكثبوكم: أكثروكم (^٢).\n_________\n(^١) \"طبقات خليفة\" ص ١٦٧ وفيه: مات سنة أربعين.\n(^٢) في الأصل بعد هذِه الكلمة تكرار لعلامة (صح) بمقدار ما يقرب من مسافة سبع =","vol":"21","page":55},{"text":"ومحمد بن عبد الرحيم هو صاعقة، مات سنة خمس وخمسين ومائتين.\nثنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ واسمه محمد بن عبد الله بن الزبير بن عمر بن درهم الأزدي، مولاهم الكوفي -ثَنَا عبد الرحمن بن الغسيلِ وهو- أبو سليمان عبد الرحمن بن سليمان بن عبد الرحمن بن عبد الله بن حنظلة الغسيل.\nعَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ وَالْمُنْذِرِ بْنِ أَبِي أُسَيْدٍ عَنْ أَبِي أُسَيْدٍ قَالَ: قَالَ لَنَا رَسُولُ اللهِ - ﷺ -:\"إِذَا أَكْثَبُوكُمْ -يَعْنِي: كَثَرُوكُمْ- فَارْمُوهُمْ، وَاسْتَبْقُوا نَبْلَكُمْ\".\nقلت: وهذا التفسير ليس معروفًا عند أهل اللغة كما قاله الدمياطي، وقال الهروي: في الحديث: \"إذا أكتبكم القوم فانبلوهم\"، يقول: إن قاربوكم فارموهم، وفي حديث آخر: \"إذا أكثبوكم فارموهم بالنبل \" أي: قربوا منكم. قال الهروي: فلعلهما لغتان (^١)، ولعله يشير إلى كثب، وأكثب كما أسلفناه، وقال الداودي: أراه يريد ارموهم با لحجارة، فإنه لا يكاد يخطئ إذا رمى في الجماعة ويستبقي النبل للمصافة، وكأنه رأى معنى أكثبوكم، أي: كثروا كما في البخاري، والذي ذكره ابن\nفارس: أكثب الصيد: إذا أمكن من نفسه (^٢)، فالجماعة على أن أكثبوكم: قاربوكم، ولعله يريد: ارموهم ببعض النبل ولا ترموهم\n_________\n= كلمات أشار الناسخ العلَّامة ﵀ في هامش الأصل على ذلك بقوله: يكتب الكلام عليه، وقد تكلم المؤلف عليه قريبا فيما يأتي، وكأنه أراد أن يكتبه هنا، ثم آخره إلى ما بعده فاعلمه.\n(^١) ذكره ابن الأثير في: \"النهاية في غريب الحديث\" ٤/ ١٥١.\n(^٢) \"مجمل اللغة\" ٢/ ٧٧٩ مادة: كثب.","vol":"21","page":56},{"text":"بجميعها، ويدل على صحته قوله في الحديث الآخر، ذكره أبو عبيدة الهروي ثم ذكر ما سلف، وقال: جعله ثلاثيًّا. قيل: وهي لغتان، والنبل: جمع نبلة، وقيل: لا واحد لها من لفظه.\nالحديث الثاني:\nوهو ثالث حديث البَرَاءَ بْنَ عَازِب قَالَ: جَعَلَ رسول الله - ﷺ - عَلَى الرُّمَاةِ يَوْمَ أُحُدٍ عَبْدَ اللهِ بْنَ جُبَيْرٍ، فَأَصَابُوا مِنَّا سَبْعِينَ، وَكَانَ - ﵇ - وَأَصْحَابُهُ أصاب مِنَ المُشْرِكِينَ يَوْمَ بَدْرٍ أَرْبَعِينَ وَمِائَةً: سَبْعِينَ أَسِيرًا، وَسَبْعِينَ قَتِيلًا. قَالَ أبو سفيان: يَوْمٌ بِيَوْمِ بَدْرٍ، وَالْحَرْبُ سِجَالٌ.\nعَبْدَ اللهِ هذا هو ابن جبير بن النعمان بن أمية بن امرئ القيس، وهو البرك بن ثعلبة بن عمرو بن عوف بن مالك بن الأوس الأوسي عقبي بدري، قتل يوم أحد، وكان يومئذ أمير الرماة، وكانوا خمسين وهو أخو خوات بن جبير، وحبتة كلهم أسلم، وأمهم من بني عبد الله بن غطفان بن سعد بن قيس عيلان.\nالحديث الرابع:\nحديث أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى -أُرَاهُ- عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَإِذَا الخَيْرُ مَا جَاءَ اللهُ بِهِ مِنَ الخَيْرِ بَعْدُ، وَثَوَابُ الصِّدْقِ الذِي آتَانَا الله بَعْدَ بَدْرٍ\".\nالحديث الخامس:\nحديث عبد الرحمن بن عوف في قتل أبي جهل، وفي آخره: وَهُمَا ابنا عَفْرَاءَ.\nالحديث السادس:\nحديث ابن شِهَابٍ قَالَ: أَخْبَرَنِي عمر بن أسيد بن جارية - وهو عمرو بن أبي سفيان بْنُ أَسيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ حَلِيفُ بَنِي زُهْرَةَ،","vol":"21","page":57},{"text":"وَكَانَ مِنْ أَصْحَابِ أَبِي هُرَيْرَةَ - عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺعَشَرَةً عَيْنًا، وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ ثَابِتٍ الأَنْصَارِيَّ جَدَّ عَاصِمِ بْنِ عُمَرَ بْنِ الخَطَّابِ.\nفذكر قصة غزوة الرجيع وأنَّ خبيبًا قتل الحارث بن عامر يوم بدر، وسيأتي بعد أحد أيضًا (^١)، وسلف في الجهاد في باب استئسار الرجل (^٢).\nقال الجياني: جاء في نسخة أبي زيد المروزي: ابن أسيد غير مسمى، وكذا في نسخته عن النسفي عن البخاري، وعند ابن السكن: عمر بن أسيد بضم العين، وفي رواية الأصيلي: عمرو، واختلف أصحاب الزهري عليه في اسمه، فذكر محمد بن يحيى، عن معمر والزبيدي وشعيب وعقيل عنه: عمرو وكذلك قال يونس بن يزيد من رواية ابن وهب، وكذلك قال محمد بن أبي عتيق وفي رواية يونس وابن أخي الزهري وإبراهيم بن سعد: عمر، ونسبه إبراهيم إلى جده فقال: عمر بن أسيد قال البخاري: عمرو أصح (^٣).\nوأخرجه ابن سعد من حديث ابن إسحاق، عن عاصم بن عمر بن قتادة، ومن حديث ابن شهاب عن عمر بن أسيد بن العلاء بن جارية الثقفي قالا: قدم على رسول الله - ﷺ - رهط من عضل والقارة، فقالوا: إن فينا إسلامًا وابعث معنا نفرًا من أصحابك يفقهونا ويقرءونا القرآن. فبعث معهم عشرة رهط: عاصم بن ثابت بن أبي الأفلح، ومرثد بن أبي مرثد، وعبد الله بن طارق، وخبيب بن عدي، وزيد بن الدثنة،\n_________\n(^١) سيأتي برقم (٤٠٨٦) كتاب: المغازي، باب: غزوة الرجيع …\n(^٢) سلف برقم (٣٠٤٥).\n(^٣) \"تقييد المهمل\" ٢/ ٦٧٠ - ٦٧٢.","vol":"21","page":58},{"text":"وخالد بن البكير، ومعتب بن عبيد، وهو أخو عبد الله بن طارق لأمه، وهما من بلي حليفان في بني ظفر، وأمر عليهم عاصما، وقال قائل: مرثد بن أبي مرثد حتى إذا كانوا على الرجيع -وهو ماء لهذيل بصدور الهدة على سبعة أميال منها والهدة على سبعة أميال من عسفان كما يأتي، وكانت في صفر على رأس ستة وثلاثين شهرًا من الهجرة، كذا قاله ابن سعد (^١)، وعند ابن إسحاق: كانت في صفر سنة أربع بعد أحد، وجزم بإمرة مرثد، وعند أبي معشر: كانوا تسعة، وقال الشيخ أبو محمد بن أبي زيد يقال كانوا ستة (^٢).\nوكانت في سنة ثلاث، وخرج - ﷺ - في سنة خمس فطلب بثأر خبيب وأصحابه، وعند الواقدي في \"مغازيه\": لما حمل سويد بن خالد بن نبج الهذلي مشت بنو لحيان إلى عضل والقارة، فجعلوا لهم فرائض على أن يقدموا على رسول الله - ﷺ - فيكلموه؛ ليخرج لهم نفرًا من أصحابه يدعونهم إلى الإسلام لنقتل من قتل صاحبنا، ثم نخرج بسائرهم إلى قريش حتى نصيب منهم بمنى، فقدم سبعة من عضل والقارة.\nإذا تقرر ذلك فالكلام عليه من وجوه:\nأحدها:\nقوله: (جَدَّ عَاصِمِ بْنِ عُمَرَ بْنِ الخَطَّابِ) كذا هنا، وإنما هو خاله لا جده كما نبه عليه الدمياطي، وقد أسلفناه هناك أيضًا.\nثانيها:\nقوله: (حَتَّى إِذَا كَانُوا بالهدأة) كذا هو بفتح الهاء والهمزة وسكون\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥٥ - ٥٦.\n(^٢) في هامش الأصل: كذا في رواية ابن إسحاق أنهم كانوا ستة.","vol":"21","page":59},{"text":"الدال، وفي طريق ابن سعد بالهدة، كما سلف بفتح أوله وثانيه (^١)، ويقال بغير تعريف، والنسبة إليه هدوي على غير قياس، قاله ابن الأنباري فذكر عن ابن أبي حاتم قال: سألت أهل هدة من ثقيف لم سميت هدة؟ فقالوا: إن المطر يصيبهم بعد هدأة من الليل، قال أبو عبيد البكري: وهذا النسب لا يشبه ذلك إلا أن تتوهم محولة ياء، ثم ينسب إليها. قال أبو حاتم: والنسبة بمغيرة الكلام، ومن أعجب ذلك قوله في النسب إلى بكرة بكراوي، وقد روي عن أبي حاتم أن هدة بين مكة والمدينة (^٢)، وعند ابن سعد: هي على سبعة أميال من عسفان (^٣)، وذكر الخشني أنها رويت بتخفيف الدال وتشديدها، وقال ابن السراج: أراد الهدأة فنقل الحركة فهو مخفف على هذا.\nثالثها:\nقوله: (فَلَمَّا أحَسَّ بِهِمْ عَاصِمٌ) كذا هو بالألف، وذكره ابن التين بحذفها، وقال: صوابه الألف، أي: علم، قال تعالى ﴿هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ﴾ ثم ادعى أنه كذلك في بعض الروايات.\nرابعها:\nقوله: (فَقَالَ عَاصِمُ بْنُ ثَابِتٍ: أَيُّهَا القَوْمُ، أَمَّا أَنَا فَلَا أَنْزِلُ في ذِمَّةِ كَافِرٍ، وَنَزَلَ إِلَيْهِمْ ثَلَاثَةُ نَفَرٍ عَلَى العَهْدِ وَالْمِيثَاقِ، مِنْهُمْ خُبَيْبٌ وَزَيْدُ بْنُ الدَّثِنَةِ، وَرَجُلٌ آخَرُ) هذا الرجل هو عبد الله بن طارق حليف بني ذمر. وقوله قبله: (قتلوا عاصمًا) قتلوا معه أيضًا مرثد بن أبي مرثد\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥٥.\n(^٢) \"معجم ما استعجم\" ٤/ ١٣٤٨.\n(^٣) \"الطبقات الكبرى\" ٢/ ٥٥.","vol":"21","page":60},{"text":"الغنوي وخالد بن بكير الليثي، كما رواه ابن سعد، فأتى عاصم ومرثد وخالد ومعتب، فقالوا: والله لا نقبل من مشرك عهدًا ولا عقدًا أبدًا فقاتلوا حتى قتلوا، وأما خبيب وزيد وعبد الله بن طارق فاستأسروا، وعند أبي معشر فقال خبيب وزيد: لنا عندهم يد لعلهم يعفوا فاستأسروا، قال ابن سعد: وأرادوا رأس عاصم ليبيعوه من سلافة بنت سعد، وكانت نذرت لتشربن الخمر في قحف عاصم وكان قتل ابنيها سافعًا وجلاسًا يوم أحد فحمته الدبر (^١).\nخامسها:\nقوله: (فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ أَطْلَقُوا أَوْتَارَ قِسِيِّهِمْ ورَبَطُوهُمْ بِهَا. فقَالَ الرَّجُلُ الثَّالِثُ: هذا أَوَّلُ الغَدْرِ) عند ابن إسحاق وابن سعد وغيرهما: وخرجوا بالنفر الثلاثة، حتى إذا كانوا بمر الظهران انتزع عبد الله بن طارق يده من القرآن وأخذ سيفه واستأخر عن القوم فرموه بالحجارة حتى قتلوه فقبره بمر الظهران، فابتاع حجير بن أبي إهاب خبيبا لابن أخيه عقبة بن الحارث بن عامر خال أبي إهاب ليقتله بأبيه (^٢)، وكذا في البخاري، فابتاع بنو الحارث بن عامر بن نوفل خبيبًا، وكان خبيب هو قتل الحارث بن عامر يوم بدر، وابتاع زيدًا صفوان بن أمية ليقتله بأبيه، وعند أبي معشر: اشترى خبيبا ابنة أبي سروعة واشترك معها ناس، وعند الواقدي: اشترى صفوان زيدا بخمسين فريضة (^٣)، ويقال: إنه شرك فيه أناس من قريش، وخبيب ابتاعه حجير بثمانين مثقال ذهب، ويقال: بخمسين فريضة، ويقال: اشترته ابنة الحارث\n_________\n(^١) المصدر السابق ٢/ ٥٥ - ٥٦.\n(^٢) المصدر السابق ٢/ ٥٥ - ٥٦، وانظر: \"سيرة ابن هشام\" ٣/ ١٦٣ - ١٦٤.\n(^٣) \"مغازي الواقدي\" ص ٣٥٤.","vol":"21","page":61},{"text":"بمائة من الإبل، وعند معمر (^١): اشتراه بنو الحارث بن نوفل، وعند ابن عقبة: اشترك في ابتياع خبيب أبو إهاب بن عزير وعكرمة بن أبي جهل والأخنس بن شريق وعبيدة بن حكيم بن الأوقص، وأمية بن أبي عتبة، وبنو الحضرمي، وشعبة بن عبد الله، وصفوان بن أمية، وهم أبناء من قتل من المشركين ببدر، ودفعوه إلى عقبة بن الحارث فسجنه في داره.\nواعترض الدمياطي على رواية البخاري، وكان السبب هو قتل الحارث بن عامر، فقال: لم يقتل خبيب هذا، وهو أحد بني (جحجبي) (^٢) الحارث بن عامر بن نوفل بن عبد مناف، ولم يشهد بدرا والذي شهد بدرا وقتل فيها الحارث هو خبيب بن يساف بن عتبة بن عمرو بن خديج بن عامر بن جشم بن الحارث بن الخزرج، وخبيب بن عدي أحد بني عمرو بن عوف بن مالك بن الأوس، شهد\nأحدا، ومات خبيب بن يساف في زمن عثمان.\nسادسها:\nقوله في الرجل الثالث: (فَجَرَّرُوهُ وَعَالَجُوهُ، فأبى أن يصحبهم) لم يبين ما فعلوا به، وبين في غير هذا الحديث في باب غزوة الرجيع أنهم قتلوه.\nسابعها:\nقولها: (والله لَقَدْ وَجَدْتُهُ يَوْمًا يَأْكُلُ قِطْفًا مِنْ عِنَبٍ .. إلى آخره) قال ابن إسحاق: حدثني عبد الله بن أبي نجيح حدث عن ماوية مولاة حجير بن أبي إهاب، وكانت قد أسلمت قالت: كان خبيب حبس في\n_________\n(^١) في الأصل فوقها: كذا، ومقابلها في الهامش: لعله أبي معشر.\n(^٢) كذا تُقرأ بالأصل ولم تتبين لي.","vol":"21","page":62},{"text":"بيتي، فلقد اطلعت عليه يوما وإن في يده لقطفا من عنب مثل رأس الرجل يأكل منه.\nثامنها:\nقوله: (فَاسْتَعَارَ مِنْ بَعْضِ بَنَاتِ الحَارِثِ مُوسى فَدَرَجَ بُنَيٌّ لَهَا) إلى آخره ذكره ابن إسحاق عن عاصم بن عمر وابن أبي نجيح جميعًا.\nماوية المذكورة أن خبيبا قال لها: ابعثي إليَّ بحديدة، قالت: فأعطيت غلاما من الحي الموسى، فقلت: ادخل بها على هذا الرجل البيت، قالت: فوالله إن هو إلا أن ولى الغلام بها، قلت: ما صنعت أصاب الرجل والله ثأره بقتل هذا الغلام. فلما ناوله الحديدة قال: لعمرك ما خافت أمك غدري حتى تبعثك بهذِه الحديدة إليَّ. وهو معنى قول البخاري: قالت: ففزعت فزعة عرفها خبيب، فقال: أتخشين أن أقتله؟ ما كنت لأفعل ذلك. وعند ابن عقبة عن الزهري أنه قال لزوج عقبة: ابعثي حديدة فأعطته موسى، ودخل ابن المرأة التي تلي أمره، والموسى في يده، فقال: وهو يمزح هل أمكن الله منكم؟ فقالت: (ما هذا) (^١) ظني بك. وقال: إنما كنت مازحًا.\nوعند الزبير بن أبي بكر: وأبو حسين بن الحارث بن عامر بن نوفل هو الذي دسه إلى خبيب فجعله في حجره، ثم قال لحاضنته: ما كان يؤمنك أن أذبحه، وعند عبد الدائم القيرواني في \"حلاه\": نزل في خبيب: ﴿يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧)﴾ الآية. ولما صلب جعل وجهه إلى القبلة الأولى فوجدوه قد رجع إلى هذِه القبلة، فأداروه فلم يقدروا عليه مرارًا فتركوه.\n_________\n(^١) في الأصل: هو كان، والمثبت من \"الاستيعاب\" ١/ ١٣١. وهو الصحيح.","vol":"21","page":63},{"text":"تاسعها:\nقوله: (ثُمَّ قَامَ إِلَيْهِ أَبُو سِرْوَعَةَ عُقْبَةُ بْنُ الحَارِثِ فَقَتَلَهُ) عند ابن إسحاق حدثني يحيى بن عباد، عن أبيه عباد، عن عقبة بن الحارث قال: سمعته يقول: والله ما أنا قتلت خبيبًا لأني كنت أصغر من ذلك، ولكن أبا ميسرة أخا بني عبد الدار أخذ الحربة فجعلها في يدي، ثم أخذ يدي وبالحربة، ثم طعنه بها حتى قتله (^١)، وعند الحاكم في \"إكليله\": رموا زيدًا بالنبل وأرادوا فتنته، فلم يزدد إلا إيمانا، وأنه - ﷺ - قال وهو جالس في اليوم الذي قتلا فيه: \"وعليكما - أو عليك - السلام، خبيب قتلته قريش\" ولا ندري أذكر زيدًا أم لا، وزعموا أن خبيبا دفنه عمرو بن أمية، وعند البيهقي في \"دلائله\": أن خبيبا لما قال: اللهم إني لا أجد رسولًا إلى رسولك يبلغه عني السلام، جاء جبريل إلى رسول الله - ﷺ - فأخبره ذلك (^٢)، قال ابن سعد: وكانا صليا ركعتين ركعتين قبل أن يقتلا (^٣).\nوفي البخاري: أن خبيبا هو الذي صلاهما، وذكر السهيلي (^٤) أن زيد بن حارثة في حياة رسول الله - ﷺ - اكترى من رجل جعلا من الطائف، فمال به إلى خربة فأنزله، فإذا بالخربة قتلى، فلما أراد أن يقتله قال له: دعني أصلي ركعتين، قال: صل فقد صلى قبلك هؤلاء\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ١٦٥ - ١٦٦.\n(^٢) \"دلائل النبوة\" ١/ ٣٣١.\n(^٣) \"الطبقات الكبرى\" ٢/ ٥٦.\n(^٤) في هامش الأصل: ما ذكره السهيلي ذكره ابن عبد البر في \"استيعابه\": في ترجمة زيد من كتاب ابن أبي خيثمة، ثم ذكر سنده إليه، ثم إلى الليث ابن سعد قال: بلغني أن زيد بن حارثة فذكره، فكان الأولى عزوه إلى أبي عمر أو كتاب ابن أبي خيثمة إن كان نظره، والله أعلم.","vol":"21","page":64},{"text":"فما نفعتهم صلاتهم، فلما صليت أتاني ليقتلني فقلت: يا أرحم الراحمين ثلاثًا، فإذا بفارس بيده حربة حديدة فيها شعلة نار، فطعنه بها، فأنفده من ظهره، فوقع ميتا، وقال: لما دعوت الأولى كنت في السماء السابعة، وفي الثانية كنت في السماء الدنيا، وفي الثالثة جئتك (^١).\nقلت: يؤيده ما رواه أحمد في \"مسنده\" من حديث أبي أمامة مرفوعًا: \"إن لله تعالى ملكًا موكلا بمن يقول يا أرحم الراحمين، فمن قالها ثلاثا قال له الملك: إن الله أرحم الراحمين قد أقبل عليك فسل\" (^٢)، وذكر أبو يوسف في \"لطائفه\" عن الضحاك أن كفار قريش بعثوا إلى رسول الله - ﷺ - إلى المدينة: ابعث إلينا بقراء من علماء أصحابك يعلمونا الدين فقد أسلمنا، فبعث إليهم جماعة فيهم خبيب، فذكر الحديث، وفيه فقال - ﷺ -: \"أيكم ينزل خبيبا من خشبته وله الجنة\" فقال الزبير: أنا والمقداد، قالا: فوجدنا حول الخشبة أربعين رجلًا فأنزلناه، فإذا هو رطب ولم يتغير بعد أربعين يومًا، ويده على جرحه وهي تبض دمًا كالمسك، فحمله الزبير على فرسه، فلما لحقه الكفار قذفه فابتلعته الأرض؛ فسمي بليع الأرض.\nوفي البخاري: وأخبر -يعني النبي - ﷺ - أصحابه يوم أصيبوا بخبرهم، وبعث ناس من قريش إلى عاصم بن ثابت حين حدثوا أنه قتل أن يؤتوه بشيء يعرف، وكان قتل رجلًا من عظمائهم، فبعث الله لعاصم مثل الظلة من الدبر، فحمته من رسلهم، فلم يقدروا أن يقطعوا من لحمه شيئًا.\n_________\n(^١) \"الروض الأنف\" ٣/ ٢٣٥.\n(^٢) لم أجده في \"المسند\" لكن رواه الحاكم في \"المستدرك\" ١/ ٥٤٤، وضعفه الألباني في \"الضعيفة\" (٣٢٠٠).","vol":"21","page":65},{"text":"عاشرها:\nقول أبي هريرة - ﵁ -: (فكان خبيب هو سنَّ لكل مسلم قتل صبرا الصلاة) فهو ظاهر في رفعه مثل قوله: فصارت سنة. وقد سلف فعله عن غيره أيضًا، وكذا فعل زيد بن حارثة، قال السهيلي: هذا يدل أنها سنة جارية، وكذا فعل حجر بن عدي بن الأدبر حين قتله معاوية، وفيما يأتي سنة حسنة، والسنة: إنما هي أقوال من الشارع أو أفعال أو تقرير؛ لأنه فعلها في حياته، فاستحسن ذلك من فعله واستحسنه المسلمون، مع أن الصلاة خير ما ختم به عمل العبد (^١).\nالحادي عشر:\nقوله: (وَقَالَ كَعْبُ بْنُ مَالِكٍ: ذَكَرُوا مُرَارَةَ بْنَ الرَّبِيعِ (^٢)، وَهِلَالَ بْنَ أُمَيَّةَ الوَاقِفِيَّ، رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَا بَدْرًا) هذا يأتي مسندا في غزوة تبوك (^٣) وغيرها، واعترض الدمياطي فقال: لم يذكر أحد أن مرارة وهلالًا شهدا بدرًا إلا ما جاء في حديث كعب هذا، وإنما ذكرا في الطبقة الثانية من الأنصار ممن لم يشهد بدرًا وشهدا أحدًا.\nالثاني عشر:\n(الدَّبْرِ) -بفتح الدال المهملة وكسرها، ثم باء موحدة ساكنة- قال السهيلي: هو ههنا: الزنابير، وأما الدبر فصغار الجراد، ومنه يقال: مال دبر، قاله أبو حنيفة، قال: ويقال للنحل دبر بالفتح، وواحدها دبرة، ويقال له: خشرم، ولا واحد له من لفظه، هذِه رواية أبي عبيد\n_________\n(^١) \"الروض الأنف\" ٣/ ٢٣٥.\n(^٢) في هامش الأصل: لعله العمري.\n(^٣) سيأتي برقم (٤٤١٨)، باب: حديث كعب بن مالك.","vol":"21","page":66},{"text":"عن الأصمعي، ورواية غيره عنه أن واحده خشرمة (^١).\nقلت: نقل أبو حنيفة عن غير أبي عبيد: أن واحدها دبرة، وكذا قاله الخطابي. قال أبو حنيفة: وهو عند من رأينا من الأعراب: الزنابير، وهو المشهور. قال الأصمعي: وجمع الدبر: دبور، وقال الباهلي: الدبْر: النحل، والدَّبَر، والجمع: الدبور، وذكر بعض الرواة أنه يقال لأولاد الجراد: الدبر، وقول العرب: ما له دبر منه مراد للكثرة قال أبو حنيفة: وحمى الدبر وإنما حمته الزنابير لا النحل، فالدبر على هذا هو الجنسان جميعًا، وقال أبو خيرة، وأصحابه: الدبر: الزنابير، وعبارة الداودي: طائر صغير فوق الذباب حماه الله بها. وعبارة الهروي وابن فارس: الدبر: النحل (^٢)، وقال أبو عبد الملك: الدبر: ذكر النحل، وكباره (^٣).\nالثالت عشر:\nالدثنة مقلوب من الثدنة (^٤) كما قاله السهيلي (^٥)، والثدن: استرخاء اللحم. هذا كلامه، وقد ذكر أهل اللغة أنه يقال: دثن الطائر: إذا طار فأسرع السقوط في مواضع متقاربة فدثن في الشجرة: اتخذ فيها عشًّا، والدثينة: الدنية، فيحتمل أنها سميت بواحدة من هذِه، وما ذكره من أن الثدن: استرخاء اللحم يخالف قوله: ثدن الرجل: إذا أكثر فيه اللحم، وامرأة ثدنة: لحمة في سماجة، وقيل: مسمنة، قال كراع:\n_________\n(^١) \"الروض الأنف\" ٣/ ٢٣٤.\n(^٢) \"مجمل اللغة\" ٢/ ٣٤٥.\n(^٣) غير واضحة بالأصل ولعل ما أثبتناه أشبه لرسم الكلمة.\n(^٤) في الأصل: الدنثة، والمثبت من \"الروض الأنف\".\n(^٥) \"الروض الأنف\" ٣/ ٢٣٣.","vol":"21","page":67},{"text":"الثاء في مثدنة بدل من الفاء في مفدن مشتق من الفدن وهو القصر، وضعفه ابن سيده؛ لأنا لا نسمع مفدنًا، وقال ابن جني: من الثندوة مقلوب منه، وليس بشيء، وامرأة ثدنة: ناقصة الخلق، عنه أيضًا (^١).\nفائدة:\nالدثنة أمه. وأبوه أبو معاوية الأنصاري، وهو أحد من عرف بأمه في جماعة كثيرة أفردوا في جزء.\nالرابع عشر:\nقوله: (وَاقْتُلْهُمْ بَدَدًا) وروي بكسر الباء الموحدة فمن كسر فهو جمع بدة وهي الفرقة والقطعة من الشيء المتبدد، ونصبه على الحال من المدعو عليه، ومن فتح فهو مصدر بمعنى التبدد، وروي بالضم، فإن قلت: فهل أجيبت فيهم دعوة خبيب إذ الدعوة على تلك الحال من مثل هذا العبد مستجابة؟ قلت: أصاب منهم من سبق في علم الله أنه يموت كافرًا، ومن أسلم منهم فلم يعنه خبيب، ولا قصده بدعائه، ومن قتل منهم بعد هذِه الدعوة، فإنما قتلوا بددًا غير معسكرين، ولا مجتمعين كاجتماعهم في أحد، وقبل ذلك ببدر، وإن كانت الخندق بعد قصة خبيب فقد قتل منهم فيها آحاد متبددون ثم لم يكن بعد ذلك جمع ولا معسكر غزو فيه، فنفذت الدعوة على صورتها، وفيمن أراد خبيبًا، وحاشاه أن يكره إيمانهم وإسلامهم، نبه عليه السهيلي (^٢).\nالخامس عشر:\nفيه إثبات كرامات الأولياء.\n_________\n(^١) \"المحكم\" ١٠/ ٢١.\n(^٢) \"الروض الأنف\" ٣/ ٢٣٧.","vol":"21","page":68},{"text":"وقوله: (لَوْلَا أَنْ تَحْسِبُوا أَنَّ ما بي جَزَعٌ لَزِدْتُ) هذا صواب؛ لأنه خبر أنًّ، وأورده ابن التين بلفظ: لولا أن تحسبوا أن بي جزعًا. قال: وصوابه ما ذكرت.\nالسادس عشر: قوله: ثُمَّ أَنْشَأَ يَقُولُ:\nفَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا … على أيِّ جَنْبٍ كَانَ لله مَصْرَعِي\nوَذَلِكَ في ذَاتِ الإِلَهِ وَإِنْ يَشَأْ … يُبَارِكْ على أَوْصَالِ شِلْوٍ مُمَزَّعِ\nزاد ابن هشام، وقال: (أكثر) (^١) أهل العلم بالشعر ينكرها له.\nلقد جمع الأحزاب حولي وألبوا … قبائلهم واستجمعوا كل مجمع\nوكلهم مبدي العداوة جاهدًا … علَّي لأني في وثاق مضيع\nوقد جمعوا أبناءهم ونساءهم … وقربت من جذع طويل ممنَّع\nإلى الله أشكو غربتي ثم كربتي … وما أرصد الأحزاب لي عند مصرعي\nفذا العرش صبِّرني على ما يراد بي … فقد بضعوا لحمي وقدياس مطمعي\nوذلك في ذات الإله .. إلى آخره\nوقوله أولًا: فَلَسْتُ أُبَالِي) (^٢).\nوقد خيروني الكفر والموت دونه … وقد هملت عيناي من غير مجزع\nوما بي حذار الموت أني لميت … ولكن حذاري حجم نار ملفَّع\nووالله ما أرجو إذا مت مسلمًا … على أي جنب كان في الله مصرعي\nولست بمبد للعدو تخشعًا … ولا جزَعًا إني إلى الله مرجعي (^٣)\n_________\n(^١) عند ابن هشام: وبعض.\n(^٢) في هامش الأصل: كذا في النسخة المنقول منها، وبعد إلى آخره، صح، ولكن قد كتب في النسخة الأخرى، ولم يضرب عليها رهط ثابتة في الأصل، وهي ما ذكرته أنا في الأصل فانظره.\n(^٣) \"السيرة النبوية\" لابن هشام ٣/ ١٧٠ - ١٧١.","vol":"21","page":69},{"text":"وقوله: أولًا: (فَلَسْتُ أُبَالِي) أي: إذا كنت مُسْلِمًا أقتل في ذات الله، فلست أكترث بما جاءني.\nو(المصرع): موضع سقوط الميت، وشِلو الإنسان وغيره: جسده، والجمع أشلاء، والشلو أيضًا: العضو من الجسد، واحتج من قال: إنه الجسد بقوله: أوصال شلو والأوصال: الأعضاء والممزع: المفرق مزعًا، وأصله من مزع القطن يمزع مزعة، والعرب تقول: يكاد فلان يمزع من الغيظ، أي: يقطع قطعا، وقد أوضحنا الكلام أيضا على ذلك في المشار إليه في الجهاد، وأعدناه لبُعْدِ العهد به.\nالحديث السابع:\nحديث نَافِعٍ، أَنَّ ابن عُمَرَ ﵄ ذُكِرَ لَهُ أَنَّ سَعِيدَ بْنَ زَيْدِ بْنِ عمرو بن نُفَيْلٍ - وَكَانَ بَدْرِيًّا- مَرِضَ في يَوْمِ الجُمُعَة، فَرَكِبَ إِلَيْهِ بَعْدَ أَنْ تَعَالَى النَّهَارُ وَاقْتَرَبَتِ الجُمُعَةُ، وَتَرَكَ الجُمُعَةَ.\nسعيد هذا بعثه رسول الله - ﷺ - وطلحة بن عبيد الله إلى طريق الشام يتحسسان أخبار العير، ففاتهما بدر، فضرب لهما رسول الله - ﷺ - بسهميهما وأجرهما.\nوفيه: أن الرجل يشتغل مع المريض. قال ابن التين: وترك الجمعة وهذا إذا لم يكن معه من يقوم به.\nقلت: هذا لأجل قرابته منه، وهو عذر، وإن كان له متعهد.\nالحديث الثامن:\nوَقَالَ اللَّيْثُ: حَدَّثَني يُونُسُ، عَنِ ابن شِهَابٍ قَالَ: حَدَّثَني عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ أَبَاهُ كَتَبَ إلى عُمَرَ بْنِ عَبْدِ اللهِ بْنِ الأَرْقَمِ الزّهْرِيِّ، يَأْمُرُهُ أَنْ يَدْخُلَ عَلَى سُبَيْعَةَ بِنْتِ الحَارِثِ فذكره بطوله.","vol":"21","page":70},{"text":"تَابَعَهُ أَصْبَغُ، عَنِ ابن وَهْبٍ، عَنْ يُونُسَ.\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ وَسَأَلْنَاهُ فَقَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ ثَوْبَانَ -مَوْلَى بَنِي عَامِرِ بْنِ لُؤَيِّ- أَنَّ مُحَمَّدَ بْنِ البُكَيْرِ وَكَانَ أَبُوهُ شَهِدَ بَدْرًا.\nوسيأتي الحديث في النكاح (^١) إن شاء الله.\nوفيه: جواز المكاتبة بالعلم وبه أخذ من قال بالإجازة وهو أحد طرق الرواية.\nوفيه: أن سعد بن خولة شهد بدرًا، وهو يرد على ابن مزين في قوله: إنما رثى له لأنه لم يهاجر.\nوهو من أهل اليمن حليف بني عامر بن لؤي، كنيته: أبو سعيد هاجر إلى الحبشة، ثم إلى المدينة ونزل على كلثوم بن الهدم، وشهادته لبدر كانت وهو ابن خمس وعشرين سنة، وشهد أحدًا والخندق والحديبية، وخرج إلى مكة فمات بها قبل الفتح، وقيل: إنه مولى بني رهم بن عبد العزى العامري، ولما كان يوم الفتح مرض سعد بن أبي وقاص فأتاه رسول الله - ﷺ - يعوده لما قدم من الجِعرانة معتمرًا (^٢) فقال - ﷺ -: \"اللهم أمض لأصحابي هجرتهم ولا تردهم على أعقابهم\"، لكن البائس سعد بن خولة يرثى له رسول الله - ﷺ - أن مات بمكة (^٣).\n_________\n(^١) سيأتي برقم (٥٣١٩).\n(^٢) في هامش الأصل: إنما عاده رسول الله - ﷺ - في حجة الوداع كما في بعض طرق \"الصحيح\" وأيضًا سعد بن خولة توفي في حجة الوداع كما في بعض طرق هذا \"الصحيح\".\n(^٣) سلف برقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ -: \"اللهم أمض لأصحابي هجرتهم\".","vol":"21","page":71},{"text":"وفيه أبو السنابل، واسمه حبة بن بعكك بن الحارث بن السباق أخي عثمان، وعبد مناف أولاد عبد الدار بن قصي وهو من المؤلفة قلوبهم كما نبه عليه ابن التين.\nوإياس بن البكير هو أخو خالد، وعاقل وعامر بنو أبي البكير. هذا قول أبي معشر والواقدي، وكان موسى بن عقبة وابن إسحاق وهشام والكلبي يقولون: بنو البكير بن عبد ياليل بن ناشب بن غيرة بن سعد بن ليث بن بكر بن عبد مناف بن كنانة حالف أبو البكير في الجاهلية نفيل بن عبد العزى جد عمر بن الخطاب وشهد أربعتهم بدرًا وأحدًا وما بعدها، وقتل خالد في صفر سنة أربع يوم الرجيع مع عاصم بن ثابت بن أبي الأقلح حمي الدبر.\nوأصبغ المذكور في الإسناد هو ابن الفرج بن سعيد بن نافع أبو عبد الله المصري الفقيه مولى عبد العزيز (^١) كاتب ابن وهب، مات سنة خمس وعشرين، وقيل: سنة ست وعشرين، وقيل: سنة عشرين ومائتين، قال ابن معين: كان [من أعلم] (^٢) خلق الله برأي مالك.\nومعنى (تَعَلَّتْ مِنْ نِفَاسِهَا) أي: استقلت وذهب عنها ضرر النفاس، وقيل: طهرت من دمها. قاله ابن فارس (^٣) والخطابي (^٤).\nوقوله قبله: (فَلَمْ تَنْشَبْ) أي: لم تلبث. وقوله (ما أنت بناكح) أي: بمزوجة، يقال: امرأة ناكح مثل حائض وطامث، ولا يقال: ناكحة إلا إذا\n_________\n(^١) في هامش الأصل: عمر بن العزيز وإن هذا ليس خطأ محضًا لأن مولى الابن مولى الأب.\n(^٢) زيادة يقتضيها السياق، أثبتناها من \"تهذيب الكمال\" ٣/ ٣٠٦.\n(^٣) \"مجمل اللغة\" ٣/ ٦٢٥.\n(^٤) \"أعلام الحديث\" ٣/ ١٧١٠.","vol":"21","page":72},{"text":"أرادوا بناء الاسم لها من الفعل فقال: نكحت فهي ناكحة، وقولها: (فأفتاني بأني قد حللت حين وضعت حملي) تريد وإن لم تعل من نفاسها كما تتزوج الحائض، وهو قول أكثر الصحابة والفقهاء (^١)، وتأولوا قوله تعالى: ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ [البقرة: ٢٣٤] في الحائل دون الحامل، عملا بالآية الأخرى ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤] وروي عن علي وابن عباس تعتد آخر الأجلين (^٢)، وقال به سحنون كما حكاه عنه عبد الحق في \"استلحاقه\" ومعناه: أن تمكث حتى تضع فإن كانت مدة الحمل من وقت وفاة زوجها أربعة أشهر وعشرًا فقد حلت وإن وضعت قبل ذلك تربصت إلى أن تستوفي المدة من الأيام والليالي.\nوقولها: (فجَمَعْتُ عَلَيَّ ثِيَابِي) أي: تجلببت برداء أو ملحفة أو كساء من فوق ثيابها، قاله الداودي.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٣/ ٦٠، \"المبسوط\" ٦/ ٥١، \"المنتقى\" ٤/ ١٣٢ - ١٣٣، \"إحكام الأحكام شرح عمدة الأحكام\" ٢/ ١٩٤، \"المحرر\" ٢/ ١٠٣ - ١٠٤.\n(^٢) انظر: \"أحكام القرآن\" للجصاص ١/ ٥٦٦.","vol":"21","page":73},{"text":"<span data-type='title' id=toc-2451>١١ - باب شُهُودِ الْمَلَائِكَةِ بَدْرًا</span>\n٣٩٩٢ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا جَرِيرٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُعَاذِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ الزُّرَقِيِّ، عَنْ أَبِيهِ - وَكَانَ أَبُوهُ مِنْ أَهْلِ بَدْرٍ - قَالَ: جَاءَ جِبْرِيلُ إِلَى النَّبِيِّ - ﷺ - فَقَال: \"مَا تَعُدُّونَ أَهْلَ بَدْرٍ فِيكُمْ؟ \" قَال: \"مِنْ أَفْضَلِ الْمُسْلِمِينَ\" أَوْ كَلِمَةً نَحْوَهَا. قَالَ: وَكَذَلِكَ مَنْ شَهِدَ بَدْرًا مِنَ الْمَلَائِكَةِ. [٣٩٩٤ - فتح:٧/ ٣١١]\n\n٣٩٩٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ يَحْيَى، عَنْ مُعَاذِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ، وَكَانَ رِفَاعَةُ مِنْ أَهْلِ بَدْرٍ، وَكَانَ رَافِعٌ مِنْ أَهْلِ الْعَقَبَةِ، فَكَانَ يَقُولُ لاِبْنِه: مَا يَسُرُّنِي أَنِّي شَهِدْتُ بَدْرًا بِالْعَقَبَةِ قَالَ: سَأَلَ جِبْرِيلُ النَّبِيَّ - ﷺ -. بِهَذَا. [فتح: ٧/ ٣١٢]\n\n٣٩٩٤ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُور، أَخْبَرَنَا يَزِيدُ، أَخْبَرَنَا يَحْيَى، سَمِعَ مُعَاذَ بْنَ رِفَاعَةَ، أَنَّ مَلَكًا سَأَلَ النَّبِيَّ - ﷺ -. وَعَنْ يَحْيَى، أَنَّ يَزِيدَ بْنَ الْهَا أَدِخْبَرَه، أَنَّهُ كَانَ مَعَهُ يَوْمَ حَدَّثَهُ مُعَاذٌ هَذَا الْحَدِيثَ، فَقَالَ يَزِيد: فَقَالَ مُعَاذٌ: إِنَّ السَّائِلَ هُوَ جِبْرِيلُ - ﵇ -. [انظر:٣٩٩٢ - فتح: ٧/ ٣١٢]\n\n٣٩٩٥ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا خَالِد، عَنْ عِكْرِمَة، عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ النَّبِيَّ - ﷺ - قَالَ يَوْمَ بَدْرٍ: \"هَذَا جِبْرِيلُ آخِذٌ بِرَأْسِ فَرَسِهِ، عَلَيْهِ أَدَاةُ الْحَرْبِ\". [٤٠٤١ - فتح: ٧/ ٣١٢]\nذكر فيه حديث مُعَاذِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ الزُّرَقِيِّ، عَنْ أَبِيهِ -وَكَانَ أَبُوهُ مِنْ أَهْلِ بَدْرٍ- قَالَ: جَاءَ جِبْرِيلُ إِلَى النَّبِيِّ - ﷺ - فقَالَ: \"مَا تَعُدُّونَ أَهْلَ بَدْرٍ فِيكُمْ؟ \" قَالَ: \"مِنْ أَفْضَلِ المُسْلِمِينَ\" أَو كَلِمَةً نَحْوَهَا. قَالَ: \"وَكذَلِكَ مَنْ شَهِدَ بَدْرًا مِنَ المَلَائِكَةِ\".\nوعَنْ مُعَاذِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ، وَكَانَ مِنْ أَهْلِ بَدْرٍ، وَكَانَ رَافِعٌ مِنْ أَهْلِ العَقَبَةِ، وكَانَ يَقُولُ لاِبْنِهِ: مَا يَسُرُّنِي أَنِّي شَهِدْتُ بَدْرًا بِالْعَقَبَةِ قَالَ: سَأَلَ جِبْرِيلُ النَّبِي - ﷺ -. بهذا.","vol":"21","page":74},{"text":"وفي رواية: عن معاذ بن رفاعة: أن ملكًا سأل النبي - ﷺ - نحوه. وفي رواية: قال معاذ: إن جبريل هو السائل وعَنِ ابن عَبَّاسٍ ﵄ أَنَّه - ﷺ - قَالَ يَوْمَ بَدْرٍ: \"هذا جِبْرِيلُ آخِذ بِرَأْسِ فَرَسِهِ، عَلَيْهِ أَدَاةُ الحَرْبِ\".\nالشرح:\nرِفَاعَةَ بْنِ رَافِعٍ هو ابن مالك بن العجلان، أبو معاذ، وأمه أم مالك أخت عبد الله بن أبي بن سلول، شهد مع بدر العقبة، وهو أخو خلاد ومالك، شهد مع علي حربه (^١)، وولده معاذ تابعي يروي عن أبيه وجابر، ورافع هو ابن مالك بن العجلان بن عمرو بن عامر بن زريق بن عامر بن زريق بن عبد حارثة بن مالك بن غضب بن جشم بن الخزرج الخزرجي الزرقي، أبو مالك، وقيل: أبو رفاعة، أحد النقباء الاثني عشر، شهد العقبة كما ذكر مع السبعين (^٢)، ولم يشهد بدرا على خلاف، وشهدها ابناه رفاعة وخلاد ابنا رافع، استشهد يوم أحد، وقال ابن إسحاق: هو أول من قدم المدينة بسورة يوسف وذكر أبو موسى: رافع بن مالك استدراكًا وهو الأول فغلط ووهم.\nوقول جبريل: (ما تعدون أهل بدر فيكم) إما أن يكون أخبر رسول الله - ﷺ - بذلك قبل أو قاله - ﷺ - على الرجاء فيهم، أو لأن فيهم أفاضل الصحابة.\nوفيه: تفاضل الملائكة وتفاخرهم بعلمهم كما قاله الداودي.\n_________\n(^١) في هامش الأصل: شهد معه الجمل وصفين.\n(^٢) في هامش الأصل: العدد المعروف ثلاثة وسبعون رجلا، وامرأتان، وما ذكره شيخنا قول من أقوال.","vol":"21","page":75},{"text":"وقوله: (\"هذا جِبْرِيلُ آخِذ بِرَأْسِ فَرَسِهِ\") قيل: إنه انحدر في الهواء، وكان يومئذ يزع الملائكة، وكان رجلان مشركان من غير قريش صعدا جبلا ينظران على من تكون الدائرة فرأيا الملائكة فمات أحدهما من الخوف، قال - ﷺ -: \"ما رأى إبليس يوما هو فيه أحقر ولا أصغر ولا أدحر ولا أغيظ منه يوم عرفة؛ لما رأى من تنزل الرحمة إلا ما كان من يوم بدر فإنه رأى جبريل يزع الملائكة\" (^١).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٣٧٨.","vol":"21","page":76},{"text":"<span data-type='title' id=toc-2452>١٢ - باب (أي: في متعلقات يوم بدر ومن حضرها)</span> (^١)\n٣٩٩٦ - حَدَّثَنِي خَلِيفَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الأَنْصَارِىُّ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَة، عَنْ أَنَسٍ - ﵁ - قَالَ مَاتَ أَبُو زَيْدٍ وَلَمْ يَتْرُكْ عَقِبًا، وَكَانَ بَدْرِيًّا. [انظر: ٣٨١٠ - مسلم: ٢٤٦٥ - فتح ٧/ ٣١٣]\n\n٣٩٩٧ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّد، عَنِ ابْنِ خَبَّابٍ، أَنَّ أَبَا سَعِيدِ بْنِ مَالِكٍ الْخُدْرِيَّ - ﵁ - قَدِمَ مِنْ سَفَرٍ، فَقَدَّمَ إِلَيْهِ أَهْلُهُ لَحْمًا مِنْ لُحُومِ الأَضْحَى، فَقَالَ: مَا أَنَا بِآكِلِهِ حَتَّى أَسْأَلَ، فَانْطَلَقَ إِلَى أَخِيهِ لأُمِّه -وَكَانَ بَدْرِيًّا- قَتَادَةَ بْنِ النُّعْمَانِ فَسَأَلَهُ، فَقَالَ: إِنَّهُ حَدَثَ بَعْدَكَ أَمْرٌ نَقْضٌ، لِمَا كَانُوا يُنْهَوْنَ عَنْهُ مِنْ أَكْلِ لُحُومِ الأَضْحَى بَعْدَ ثَلَاثَةِ أَيَّامٍ. [٥٥٦٨ - فتح: ٧/ ٣١٣]\n\n٣٩٩٨ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: قَالَ الزُّبَيْرُ: لَقِيتُ يَوْمَ بَدْرٍ عُبَيْدَةَ بْنَ سَعِيدِ بْنِ الْعَاصِ وَهْوَ مُدَجَّجٌ لَا يُرَى مِنْهُ إِلاَّ عَيْنَاهُ، وَهْوَ يُكْنَى أَبُو ذَاتِ الْكَرِشِ، فَقَالَ: أَنَا أَبُو ذَاتِ الْكَرِشِ. فَحَمَلْتُ عَلَيْهِ بِالْعَنَزَةِ، فَطَعَنْتُهُ فِي عَيْنِهِ فَمَاتَ. قَالَ هِشَامٌ: فَأُخْبِرْتُ أَنَّ الزُّبَيْرَ قَالَ: لَقَدْ وَضَعْتُ رِجْلِى عَلَيْهِ ثُمَّ تَمَطَّأْتُ، فَكَانَ الْجَهْدَ أَنْ نَزَعْتُهَا وَقَدِ انْثَنَى طَرَفَاهَا. قَالَ عُرْوَةُ فَسَأَلَهُ إِيَّاهَا رَسُولُ اللَّهِ - ﷺ - فَأَعْطَاهُ، فَلَمَّا قُبِضَ رَسُولُ اللَّهِ - ﷺ - أَخَذَهَا، ثُمَّ طَلَبَهَا أَبُو بَكْرٍ فَأَعْطَاهُ، فَلَمَّا قُبِضَ أَبُو بَكْرٍ سَأَلَهَا إِيَّاهُ عُمَرُ فَأَعْطَاهُ إِيَّاهَا، فَلَمَّا قُبِضَ عُمَرُ أَخَذَهَا، ثُمَّ طَلَبَهَا عُثْمَانُ مِنْهُ فَأَعْطَاهُ إِيَّاهَا، فَلَمَّا قُتِلَ عُثْمَانُ وَقَعَتْ عِنْدَ آلِ عَلِيٍّ، فَطَلَبَهَا عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، فَكَانَتْ عِنْدَهُ حَتَّى قُتِلَ. [فتح: ٧/ ٣١٤]\n\n٣٩٩٩ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو إِدْرِيسَ عَائِذُ اللَّهِ بْنُ عَبْدِ اللَّهِ أَنَّ عُبَادَةَ بْنَ الصَّامِتِ -وَكَانَ شَهِدَ بَدْرًا- أَنَّ رَسُولَ اللَّهِ - ﷺ - قَالَ: \"بَايِعُونِي\" [انظر: ١٨ - مسلم: ١٧٠٩ - فتح: ٧/ ٣١٤]\n_________\n(^١) هذِه الجملة زيادة توضيح من المصنف.","vol":"21","page":77},{"text":"٤٠٠٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ -، أَنَّ أَبَا حُذَيْفَةَ -وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللَّهِ - ﷺ - تَبَنَّى سَالِمًا، وَأَنْكَحَهُ بِنْتَ أَخِيهِ هِنْدَ بِنْتَ الْوَلِيدِ بْنِ عُتْبَةَ - وَهْوَ مَوْلًى لاِمْرَأَةٍ مِنَ الأَنْصَارِ - كَمَا تَبَنَّى رَسُولُ اللَّهِ - ﷺ - زَيْدًا، وَكَانَ مَنْ تَبَنَّى رَجُلًا فِي الْجَاهِلِيَّةِ دَعَاهُ النَّاسُ إِلَيْهِ، وَوَرِثَ مِنْ مِيرَاثِه، حَتَّى أَنْزَلَ اللَّهُ تَعَالَى: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ [الأحزاب:٥] فَجَاءَتْ سَهْلَةُ النَّبِيَّ - ﷺ -، فَذَكَرَ الْحَدِيثَ. [٥٠٨٨ - مسلم: ١٤٥٣ - فتح: ٧/ ٣١٤]\n\n٤٠٠١ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا خَالِدُ بْنُ ذَكْوَانَ، عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قَالَت: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - غَدَاةَ بُنِيَ عَلَيَّ، فَجَلَسَ عَلَى فِرَاشِي كَمَجْلِسِكَ مِنِّي، وَجُوَيْرِيَاتٌ يَضْرِبْنَ بِالدُّفِّ، يَنْدُبْنَ مَنْ قُتِلَ مِنْ آبَائِهِنَّ يَوْمَ بَدْرٍ، حَتَّى قَالَتْ جَارِيَةٌ: وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ. فَقَالَ النَّبِيُّ - ﷺ -: \"لَا تَقُولِي هَكَذَا، وَقُولِي مَا كُنْتِ تَقُولِينَ\". [٥١٤٧ - فتح: ٧/ ٣١٥]\n\n٤٠٠٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ. حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِى عَنْ سُلَيْمَان، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ ابْنَ عَبَّاسٍ ﵄ قَال: أَخْبَرَنِي أَبُو طَلْحَةَ - ﵁ - صَاحِبُ رَسُولِ اللَّهِ - ﷺ - وَكَانَ قَدْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللَّهِ - ﷺ - أَنَّهُ قَالَ: \"لَا تَدْخُلُ الْمَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلَا صُورَةٌ\". يُرِيد التَّمَاثِيلَ التِي فِيهَا الأَرْوَاحُ. [انظر: ٣٢٢٥ - مسلم: ٢١٠٦ - فتح: ٧/ ٣١٥]\n\n٤٠٠٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا يُونُسُ. حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنَا عَلِيُّ بْنُ حُسَيْنٍ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ - ﵈ - أَخْبَرَهُ، أَنَّ عَلِيًّا قَالَ: كَانَتْ لِي شَارِفٌ مِنْ نَصِيبِي مِنَ الْمَغْنَمِ يَوْمَ بَدْرٍ، وَكَانَ النَّبِيُّ - ﷺ - أَعْطَانِي مِمَّا أَفَاءَ اللَّهُ عَلَيْهِ مِنَ الْخُمُسِ يَوْمَئِذٍ، فَلَمَّا أَرَدْتُ أَنْ أَبْتَنِيَ بِفَاطِمَةَ - ﵍ - بِنْتِ النَّبِيِّ - ﷺ - وَاعَدْتُ رَجُلًا صَوَّاغًا فِي بَنِي قَيْنُقَاعَ أَنْ يَرْتَحِلَ مَعِى فَنَأْتِيَ بِإِذْخِرٍ، فَأَرَدْتُ أَنْ أَبِيعَهُ مِنَ","vol":"21","page":78},{"text":"الصَّوَّاغِينَ فَنَسْتَعِينَ بِهِ فِي وَلِيمَةِ عُرْسِي، فَبَيْنَا أَنَا أَجْمَعُ لِشَارِفَيَّ مِنَ الأَقْتَابِ وَالْغَرَائِرِ وَالْحِبَالِ، وَشَارِفَايَ مُنَاخَانِ إِلَى جَنْبِ حُجْرَةِ رَجُلٍ مِنَ الأَنْصَارِ، حَتَّى جَمَعْتُ مَا جَمَعْتُ، فَإِذَا أَنَا بِشَارِفَيَّ قَدْ أُجِبَّتْ أَسْنِمَتُهَا، وَبُقِرَتْ خَوَاصِرُهُمَا، وَأُخِذَ مِنْ أَكْبَادِهِمَا، فَلَمْ أَمْلِكْ عَيْنَيَّ حِينَ رَأَيْتُ الْمَنْظَرَ، قُلْتُ: مَنْ فَعَلَ هَذَا؟ قَالُوا: فَعَلَهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ، وَهْوَ فِي هَذَا الْبَيْتِ فِي شَرْبٍ مِنَ الأَنْصَارِ، عِنْدَهُ قَيْنَةٌ وَأَصْحَابُهُ، فَقَالَتْ فِي غِنَائِهَا: أَلَا يَا حَمْزَ لِلشُّرُفِ النِّوَاءِ، فَوَثَبَ حَمْزَةُ إِلَى السَّيْفِ، فَأَجَبَّ أَسْنِمَتَهُمَا، وَبَقَرَ خَوَاصِرَهُمَا، وَأَخَذَ مِنْ أَكْبَادِهِمَا. قَالَ عَلِيٌّ: فَانْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى النَّبِيِّ - ﷺ - وَعِنْدَهُ زَيْدُ بْنُ حَارِثَةَ، وَعَرَفَ النَّبِيُّ - ﷺ - الَّذِى لَقِيتُ فَقَالَ: \" مَا لَكَ \". قُلْتُ يَا رَسُولَ اللَّهِ، مَا رَأَيْتُ كَالْيَوْمِ، عَدَا حَمْزَةُ عَلَى نَاقَتَيَّ، فَأَجَبَّ أَسْنِمَتَهُمَا، وَبَقَرَ خَوَاصِرَهُمَا، وَهَا هُوَ ذَا فِي بَيْتٍ مَعَهُ شَرْبٌ، فَدَعَا النَّبِيُّ - ﷺ - بِرِدَائِهِ، فَارْتَدَى ثُمَّ انْطَلَقَ يَمْشِي، وَاتَّبَعْتُهُ أَنَا وَزَيْدُ بْنُ حَارِثَةَ، حَتَّى جَاءَ الْبَيْتَ الَّذِى فِيهِ حَمْزَةُ، فَاسْتَأْذَنَ عَلَيْهِ فَأُذِنَ لَهُ، فَطَفِقَ النَّبِيُّ - ﷺ - يَلُومُ حَمْزَةَ فِيمَا فَعَلَ، فَإِذَا حَمْزَةُ ثَمِلٌ مُحْمَرَّةٌ عَيْنَاهُ، فَنَظَرَ حَمْزَةُ إِلَى النَّبِيِّ - ﷺ - ثُمَّ صَعَّدَ النَّظَرَ، فَنَظَرَ إِلَى رُكْبَتِهِ، ثُمَّ صَعَّدَ النَّظَرَ، فَنَظَرَ إِلَى وَجْهِهِ، ثُمَّ قَالَ حَمْزَةُ: وَهَلْ أَنْتُمْ إِلاَّ عَبِيدٌ لأَبِي فَعَرَفَ النَّبِيُّ - ﷺ - أَنَّهُ ثَمِلٌ، فَنَكَصَ رَسُولُ اللَّهِ - ﷺ - عَلَى عَقِبَيْهِ الْقَهْقَرَى، فَخَرَجَ وَخَرَجْنَا مَعَهُ. [انظر: ٢٠٨٩ - مسلم: ١٩٧٩ - فتح: ٧/ ٣١٦]\n\n٤٠٠٤ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبَّاد، أَخْبَرَنَا ابْنُ عُيَيْنَةَ قَالَ: أَنْفَذَهُ لَنَا ابْنُ الأَصْبَهَانِيّ، سَمِعَهُ مِنِ ابْنِ مَعْقِل، أَنَّ عَلِيًّا - ﵁ - كَبَّرَ عَلَى سَهْلِ بْنِ حُنَيْفٍ فَقَالَ: إِنَّهُ شَهِدَ بَدْرًا. [فتح: ٧/ ١٣١٧]\n\n٤٠٠٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللَّهِ أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عُمَرَ - ﵄ - يُحَدِّثُ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ حِينَ تَأَيَّمَتْ حَفْصَةُ بِنْتُ عُمَرَ مِنْ خُنَيْسِ بْنِ حُذَافَةَ السَّهْمِيِّ- وَكَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ - ﷺ - قَدْ شَهِدَ بَدْرًا تُوُفِّىَ بِالْمَدِينَةِ - قَالَ عُمَرُ: فَلَقِيتُ عُثْمَانَ بْنَ عَفَّانَ، فَعَرَضْتُ عَلَيْهِ حَفْصَةَ فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بِنْتَ عُمَرَ. قَالَ: سَأَنْظُرُ فِي أَمْرِي.","vol":"21","page":79},{"text":"فَلَبِثْتُ لَيَالِيَ، فَقَال: قَدْ بَدَا لِي أَنْ لَا أَتَزَوَّجَ يَوْمِي هَذَا. قَالَ عُمَرُ: فَلَقِيتُ أَبَا بَكْر فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بِنْتَ عُمَرَ. فَصَمَتَ أَبُو بَكْرٍ، فَلَمْ يَرْجِعْ إِلَيَّ شَيْئًا، فَكُنْتُ عَلَيْهِ أَوْجَدَ مِنِّي عَلَى عُثْمَانَ، فَلَبِثْتُ لَيَالِيَ، ثُمَّ خَطَبَهَا رَسُولُ اللَّهِ - ﷺ - فَأَنْكَحْتُهَا إِيَّاهُ، فَلَقِيَنِي أَبُو بَكْرٍ فَقَالَ: لَعَلَّكَ وَجَدْتَ عَلَيَّ حِينَ عَرَضْتَ عَلَيَّ حَفْصَة فَلَمْ أَرْجِعْ إِلَيْكَ قُلْت: نَعَمْ. قَال: فَإِنَّهُ لَمْ يَمْنَعْنِي أَنْ أَرْجِعَ إِلَيْك؟ فِيمَا عَرَضْتَ إِلاَّ أَنِّي قَدْ عَلِمْتُ أَنَّ رَسُولَ اللَّهِ - ﷺ - قَدْ ذَكَرَهَا، فَلَمْ أَكُنْ لأُفْشِيَ سِرَّ رَسُولِ اللَّهِ - ﷺ -، وَلَوْ تَرَكَهَا لَقَبِلْتُهَا. [٥١٢٢، ٥١٢٩، ٥١٤٥ - فتح: ٧/ ٣١٧]\n\n٤٠٠٦ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيٍّ، عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ، سَمِعَ أَبَا مَسْعُودٍ الْبَدْرِيَّ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"نَفَقَةُ الرَّجُلِ عَلَى أَهْلِهِ صَدَقَةٌ\". [انظر: ٥٥ - مسلم: ١٠٠٢ - فتح: ٧/ ٣١٧]\n\n٤٠٠٧ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ يُحَدِّثُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فِي إِمَارَتِه: أَخَّرَ الْمُغِيرَةُ بْنُ شُعْبَةَ الْعَصْرَ وَهْوَ أَمِيرُ الْكُوفَةِ، فَدَخَلَ أَبُو مَسْعُودٍ عُقْبَةُ بْنُ عَمْرٍو الأَنْصَارِىُّ جَدُّ زَيْدِ بْنِ حَسَنٍ -شَهِدَ بَدْرًا- فَقَالَ: قَدْ عَلِمْتَ، نَزَلَ جِبْرِيلُ فَصَلَّى، فَصَلَّى رَسُولُ اللَّهِ - ﷺ - خَمْسَ صَلَوَات، ثُمَّ قَال:\"هَكَذَا أُمِرْتَ\". كَذَلِكَ كَانَ بَشِيرُ بْنُ أَبِي مَسْعُودٍ يُحَدِّثُ عَنْ أَبِيهِ. [انظر: ٥٢١ - مسلم: ٦١٠ - فتح: ٧/ ٣١٧]\n\n٤٠٠٨ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَش، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَلْقَمَةَ، عَنْ أَبِي مَسْعُودٍ الْبَدْرِيِّ - ﵁ - قَالَ: قَالَ رَسُولُ اللَّهِ - ﷺ - \"الآيَتَانِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ مَنْ قَرَأَهُمَا فِي لَيْلَةٍ كَفَتَاهُ\". قَالَ عَبْدُ الرَّحْمَنِ: فَلَقِيتُ أَبَا مَسْعُودٍ وَهْوَ يَطُوفُ بِالْبَيْتِ، فَسَأَلْتُه، فَحَدَّثَنِيهِ. [٥٠٠٨، ٥٠٠٩، ٥٠٤٠، ٥٠٥١ - مسلم:٨٠٨،٨٠٧ - فتح: ٧/ ٣١٧]\n\n٤٠٠٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ، أَنَّ عِتْبَانَ بْنَ مَالِكٍ -وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مِمَّنْ شَهِدَ بَدْرًا مِنَ الأَنْصَارِ- أَنَّهُ أَتَى رَسُولَ اللَّهِ - ﷺ -. [انظر: ٤٢٤ - مسلم: ٣٣ - فتح: ٧/ ٣١٩]","vol":"21","page":80},{"text":"٤٠١٠ - حَدَّثَنَا أَحْمَدُ - هُوَ ابْنُ صَالِحٍ - حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، قَالَ ابْنُ شِهَابٍ: ثُمَّ سَأَلْتُ الْحُصَيْنَ بْنَ مُحَمَّدٍ - وَهْوَ أَحَدُ بَنِي سَالِمٍ، وَهْوَ مِنْ سَرَاتِهِمْ - عَنْ حَدِيثِ مَحْمُودِ بْنِ الرَّبِيعِ عَنْ عِتْبَانَ بْنِ مَالِكٍ، فَصَدَّقَةُ. [انظر: ٤٢٤ - مسلم: ٣٣ فتح: ٧/ ٣١٩]\n\n٤٠١١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَة - وَكَانَ مِنْ أَكْبَرِ بَنِي عَدِيٍّ، وَكَانَ أَبُوهُ شَهِدَ بَدْرًا مَعَ النَّبِيِّ - ﷺ - أَنَّ عُمَرَ اسْتَعْمَلَ قُدَامَةَ بْنَ مَظْعُونٍ عَلَى الْبَحْرَيْنِ، وَكَانَ شَهِدَ بَدْرًا، وَهُوَ خَالُ عَبْدِ اللَّهِ بْنِ عُمَرَ وَحَفْصَةَ ﵃. [فتح: ٧/ ٣١٩]\n٤٠١٢ و٤٠١٣ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَّ سَالِمَ بْنَ عَبْدِ اللَّهِ أَخْبَرَهُ قَالَ: أَخْبَرَ رَافِعُ بْنُ خَدِيجٍ عَبْدَ اللَّهِ بْنَ عُمَرَ، أَنَّ عَمَّيْهِ - وَكَانَا شَهِدَا بَدْرًا - أَخْبَرَاهُ أَنَّ رَسُولَ اللَّهِ - ﷺ - نَهَى عَنْ كِرَاءِ الْمَزَارِعِ. قُلْتُ لِسَالِمٍ: فَتُكْرِيهَا أَنْتَ؟ قَالَ: نَعَمْ، إِنَّ رَافِعًا أَكْثَرَ عَلَى نَفْسِهِ. [انظر:٢٣٣٩ - مسلم: ١٥٤٧،١٥٤٨ - فتح:٧/ ٣١٩]\n\n٤٠١٤ - حَدَّثَنَا آدَم، حَدَّثَنَا شُعْبَةُ، عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ شَدَّادِ بْنِ الْهَادِ اللَّيْثِيَّ قَالَ: رَأَيْتُ رِفَاعَةَ بْنَ رَافِعٍ الأَنْصَارِيَّ، وَكَانَ شَهِدَ بَدْرًا. [فتح: ٧/ ٣١٩]\n\n٤٠١٥ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللَّه، أَخْبَرَنَا مَعْمَرٌ وَيُونُسُ، عنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّهُ أَخْبَرَهُ، أنَّ الْمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَه، أَنَّ عَمْرَو بْنَ عَوْفٍ -وَهْوَ حَلِيفٌ لِبَنِي عَامِرِ بْنِ لُؤَيٍّ، وَكَانَ شَهِدَ بَدْرًا مَعَ النَّبِيِّ - ﷺ - أَنَّ رَسُولَ اللَّهِ - ﷺ - بَعَثَ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ إِلَى الْبَحْرَيْنِ يَأْتِي بِجِزْيَتِهَا، وَكَانَ رَسُولُ اللَّهِ - ﷺ - هُوَ صَالَحَ أَهْلَ الْبَحْرَيْنِ، وَأَمَّرَ عَلَيْهِمِ الْعَلَاءَ بْنَ الْحَضْرَمِيِّ، فَقَدِمَ أَبُو عُبَيْدَةَ بِمَالٍ مِنَ الْبَحْرَيْن، فَسَمِعَتِ الأَنْصَارُ بِقُدُومِ أَبِي عُبَيْدَةَ، فَوَافَوْا صَلَاةَ الْفَجْرِ مَعَ النَّبِيِّ - ﷺ -، فَلَمَّا انْصَرَفَ تَعَرَّضُوا لَهُ، فَتَبَسَّمَ رَسُولُ اللَّهِ - ﷺ - حِينَ رَآهُمْ ثُمَّ قَالَ: \"أَظُنُّكُمْ سَمِعْتُمْ أَنَّ أَبَا عُبَيْدَةَ قَدِمَ بِشَىْءٍ؟ \". قَالُوا: أَجَلْ يَا رَسُولَ اللَّهِ. قَال: \"فأَبْشِرُوا وَأَمِّلُوا مَا يَسُرُّكُمْ، فَوَاللَّهِ","vol":"21","page":81},{"text":"مَا الْفَقْرَ أَخْشَى عَلَيْكُمْ، وَلَكِنِّي أَخْشَى أَنْ تُبْسَطَ عَلَيْكُمُ الدُّنْيَا كَمَا بُسِطَتْ عَلَى مَنْ قَبْلَكُمْ، فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا، وَتُهْلِكَكُمْ كَمَا أَهْلَكَتْهُمْ\". [مسلم: ٢٩٦١ - فتح: ٧/ ٣١٩]\n\n٤٠١٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ - ﵄ - كَانَ يَقْتُلُ الْحَيَّاتِ كُلَّهَا. [انظر: ٣٢٩٧ - مسلم: ٢٢٣٣ - فتح: ٧/ ٣٢٠]\n\n٤٠١٧ - حَتَّى حَدَّثَهُ أَبُو لُبَابَةَ الْبَدْريُّ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ قَتْلِ جِنَّانِ الْبُيُوتِ، فَأَمْسَكَ عَنْهَا. [انظر: ٣٢٩٧ - مسلم: ٢٢٣٣ - فتح: ٧/ ٣٢٠]\n\n٤٠١٨ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْح، عَنْ مُوسَى بْنِ عُقْبَة، قَالَ ابْنُ شِهَابٍ: حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ أَنَّ رِجَالًا مِنَ الأَنْصَارِ اسْتَأْذَنُوا رَسُولَ اللَّهِ - ﷺ - فَقَالُوا: ائْذَنْ لَنَا فَلْنَتْرُكْ لاِبْنِ أُخْتِنَا عَبَّاسٍ فِدَاءَهُ. قَالَ: \"وَاللَّهِ لَا تَذَرُونَ مِنْهُ دِرْهَمًا\". [انظر: ٢٥٣٧ - فتح: ٧/ ٣٢١]\n\n٤٠١٩ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيد، عَنْ عُبَيْدِ اللَّهِ بْنِ عَدِيٍّ عَنِ الْمِقْدَادِ بْنِ الأَسْوَد. حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ قَال: أَخْبَرَنِي عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ ثُمَّ الْجُنْدَعِيُّ، أَنَّ عُبَيْدَ اللَّهِ بْنَ عَدِيِّ بْنِ الْخِيَارِ أَخْبَرَهُ، أَنَّ الْمِقْدَادَ بْنَ عَمْرٍو الْكِنْدِيَّ - وَكَانَ حَلِيفًا لِبَنِي زُهْرَةَ، وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللَّهِ - ﷺ - أَخْبَرَهُ أَنَّهُ قَالَ لِرَسُولِ اللَّهِ - ﷺ -: أَرَأَيْتَ إِنْ لَقِيتُ رَجُلًا مِنَ الْكُفَّارِ فَاقْتَتَلْنَا، فَضَرَبَ إِحْدَى يَدَىَّ بِالسَّيْفِ فَقَطَعَهَا، ثُمَّ لَاذَ مِنِّي بِشَجَرَةٍ فَقَال: أَسْلَمْتُ لِلَّهِ. أأَقْتُلُهُ يَا رَسُولَ اللَّهِ بَعْدَ أَنْ قَالَهَا؟ فَقَالَ رَسُولُ اللَّهِ - ﷺ -: \"لَا تَقْتُلْهُ\". فَقَالَ يَا رَسُولَ اللَّهِ، إِنَّهُ قَطَعَ إِحْدَى يَدَيَّ، ثُمَّ قَالَ ذَلِكَ بَعْدَ مَا قَطَعَهَا. فَقَالَ رَسُولُ اللَّهِ - ﷺ -: \"لَا تَقْتُلْهُ، فَإِنْ قَتَلْتَهُ فَإِنَّهُ بِمَنْزِلَتِكَ قَبْلَ أَنْ تَقْتُلَهُ، وَإِنَّكَ بِمَنْزِلَتِهِ قَبْلَ أَنْ يَقُولَ كَلِمَتَهُ التِي قَالَ\". [٦٨٦٥ - مسلم: ٩٥ - فتح: ٧/ ٣٢١]\n\n٤٠٢٠ - حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ عُلَيَّة، حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ، حَدَّثَنَا أَنَسٌ - ﵁ - قَالَ: قَالَ رَسُولُ اللَّهِ - ﷺ - يَوْمَ بَدْر: \"مَنْ يَنْظُرُ مَا صَنَعَ أَبُو جَهْلٍ؟ \".","vol":"21","page":82},{"text":"فَانْطَلَقَ ابْنُ مَسْعُودٍ، فَوَجَدَهُ قَدْ ضَرَبَهُ ابْنَا عَفْرَاءَ حَتَّى بَرَدَ، فَقَالَ: آنْتَ أَبَا جَهْلٍ؟ قَالَ ابْنُ عُلَيَّةَ: قَالَ سُلَيْمَانُ: هَكَذَا قَالَهَا أَنَسٌ، قَالَ: أَنْتَ أَبَا جَهْلٍ؟ قَالَ: وَهَلْ فَوْقَ رَجُلٍ قَتَلْتُمُوهُ؟! قَالَ سُلَيْمَانُ: أَوْ قَالَ قَتَلَهُ قَوْمُهُ. قَالَ: وَقَالَ أَبُو مِجْلَزٍ: قَالَ أَبُو جَهْلٍ: فَلَوْ غَيْرُ أَكَّارٍ قَتَلَنِي. [انظر: ٣١٦٢ - مسلم: ١٨٠٠ - فتح: ٧/ ٣٢١]\n\n٤٠٢١ - حَدَّثَنَا مُوسَى، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا مَعْمَر، عَنِ الزُّهْرِيّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، حَدَّثَنِي ابْنُ عَبَّاس، عَنْ عُمَرَ - ﵃ - لَمَّا تُوُفِّيَ النَّبِيُّ - ﷺ - قُلْتُ لأَبِى بَكْر: انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا مِنَ الأَنْصَارِ. فَلَقِيَنَا مِنْهُمْ رَجُلَانِ صَالِحَانِ شَهِدَا بَدْرًا، فَحَدَّثْتُ عُرْوَةَ بْنَ الزُّبَيْر، فَقَالَ: هُمَا عُوَيْمُ بْنُ سَاعِدَةَ، وَمَعْنُ بْنُ عَدِيٍّ. [انظر: ٢٤٦٢ - فتح: ٧/ ٣٢٢]\n\n٤٠٢٢ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ مُحَمَّدَ بْنَ فُضَيْلٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ: كَانَ عَطَاءُ الْبَدْرِيِّينَ خَمْسَةَ آلَافٍ خَمْسَةَ آلَافٍ. وَقَالَ عُمَرُ: لأُفَضِّلَنَّهُمْ عَلَى مَنْ بَعْدَهُمْ. [فتح:٧/ ٣٢٣]\n\n٤٠٢٣ - حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْر، عَنْ أَبِيهِ قَال: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ، وَذَلِكَ أَوَّلَ مَا وَقَرَ الإِيمَانُ فِي قَلْبِي. [انظر: ٧٦٥ - مسلم: ٤٦٣ - فتح: ٧/ ٣٢٣]\n\n٤٠٢٤ - وَعَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ فِي أُسَارَى بَدْرٍ: \"لَوْ كَانَ الْمُطْعِمُ بْنُ عَدِيٍّ حَيًّا ثُمَّ كَلَّمَنِي فِي هَؤُلَاءِ النَّتْنَى لَتَرَكْتُهُمْ لَهُ\".\nوَقَالَ اللَّيْثُ، عَنْ يَحْيَى، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ وَقَعَتِ الْفِتْنَةُ الأُولَى - يَعْنِى: مَقْتَلَ عُثْمَانَ - فَلَمْ تُبْقِ مِنْ أَصْحَابِ بَدْرٍ أَحَدًا، ثُمَّ وَقَعَتِ الْفِتْنَةُ الثَّانِيَةُ - يَعْنِى: الْحَرَّةَ - فَلَمْ تُبْقِ مِنْ أَصْحَابِ الْحُدَيْبِيَةِ أَحَدًا، ثُمَّ وَقَعَتِ الثَّالِثَةُ فَلَمْ تَرْتَفِعْ وَلِلنَّاسِ طَبَاخٌ. [انظر: ٣١٣٩ - فتح: ٧/ ٣٢٣]\n\n٤٠٢٥ - حَدَّثَنَا الْحَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ النُّمَيْرِيُّ، حَدَّثَنَا يُونُسُ بْنُ يَزِيدَ قَالَ: سَمِعْتُ الزُّهْرِيَّ قَالَ: سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْمُسَيَّبِ","vol":"21","page":83},{"text":"وَعَلْقَمَةَ بْنَ وَقَّاصٍ وَعُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ، عَنْ حَدِيثِ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - كُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ، قَالَتْ: فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ، فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ: تَعِسَ مِسْطَحٌ. فَقُلْتُ: بِئْسَ مَا قُلْتِ، تَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا. فَذَكَرَ حَدِيثَ الإِفْكِ. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح: ٧/ ٣٢٣]\n\n٤٠٢٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحِ بْنِ سُلَيْمَان، عَنْ مُوسَى بْنِ عُقْبَة، عَنِ ابْنِ شِهَابٍ قَالَ: هَذِهِ مَغَازِي رَسُولِ اللَّهِ - ﷺ -.\nفَذَكَرَ الْحَدِيثَ، فَقَالَ رَسُولُ اللَّهِ - ﷺ - وَهْوَ يُلْقِيهِمْ: \"هَلْ وَجَدْتُمْ مَا وَعَدَكُمْ رَبُّكُمْ حَقًّا\". قَالَ مُوسَى: قَالَ نَافِعٌ: قَالَ عَبْدُ اللَّهِ: قَالَ نَاسٌ مِنْ أَصْحَابِهِ: يَا رَسُولَ اللَّهِ، تُنَادِى نَاسًا أَمْوَاتًا؟ قَالَ رَسُولُ اللَّهِ - ﷺ -: \"مَا أَنْتُمْ بِأَسْمَعَ لِمَا قُلْتُ مِنْهُمْ\". [انظر:١٣٧٠ - مسلم:٩٣٢ - فتح:٧/ ٣٢٣] قَالَ أَبُو عَبْدِ اللَّهِ: فَجَمِيعُ مَنْ شَهِدَ بَدْرًا مِنْ قُرَيْشٍ مِمَّنْ ضُرِبَ لَهُ بِسَهْمِهِ أَحَدٌ وَثَمَانُونَ رَجُلًا، وَكَانَ عُرْوَةُ بْنُ الزُّبَيْرِ يَقُولُ: قَالَ الزُّبَيْرُ: قُسِمَتْ سُهْمَانُهُمْ فَكَانُوا مِائَةً، وَاللَّهُ أَعْلَمُ.\n\n٤٠٢٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ عَنْ مَعْمَرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيه، عَنِ الزُّبَيْرِ قَال: ضُرِبَتْ يَوْمَ بَدْرٍ لِلْمُهَاجِرِينَ بِمِائَةِ سَهْمٍ. [فتح: ٧/ ٣٢٤]\nذكر فيه ثلاثين حديثًا:\nأحدها: حَدَّثَنِي خَلِيفَةُ، ثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَارِيُّ، ثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ مَاتَ أبو زيد وَلَمْ يَتْرُكْ عَقِبًا، وَكَانَ بَدْرِيًّا.\nخليفة هذا هو ابن خياط بن خيلفة بن خياط أبو عمرو الحافظ العصفري البصري الملقب بشباب، صدوق.\nأخرجوا له مع البخاري، مات سنة أربعين ومائتين، وقيل: سنة ست وأربعين، ومحمد بن عبد الله هو ابن المثنى بن عبد الله بن أنس بن مالك أبو المثنى وقيل: أبو عبد الله البصري القاضي بالبصرة، الثقة، الصدوق، ولد مع ابن المبارك سنة ثماني عشرة ومائة، ومات سنة","vol":"21","page":84},{"text":"أربع عشرة، وقيل: خمس عشرة ومائتين، أخرجوا له، وأبو زيد لعله قيس بن السكن بن قيس بن زعوراء بن حرام بن جندب بن عامر بن غنم بن عدي بن النجار، كما ساقه ابن سعد، قال: ويكنى أبا زيد، ويذكرون أنه ممن جمع القرآن على عهد رسول الله - ﷺ -، وكان له من الولد زيد وإسحاق وخولة، وأمهم أم خولة بنت سفيان بن قيس بن زعوراء، وشهد قيس بن السكن بدرا وأحدا، والخندق والمشاهد كلها مع رسول الله - ﷺ - وقتل يوم جسر أبي عبيد شهيدا سنة خمس عشرة، وليس له عقب (^١)، كما ذكر أنس أيضًا، وهو الذي قال فيه أنس في موضع آخر: أحد عمومتي.\nوبخط الدمياطي بعد هذا (^٢) وأبو زيد ثابت بن زيد بن قيس بن النعمان بن مالك الأغر بن ثعلبة بن كعب بن الخزرج بن الحارث بن الخزرج من ولده أبو زيد سعيد بن أوس بن ثابت بن بشير بن أبي زيد النحوي البصري، أحد الستة الذين جمعوا القرآن، وذلك في خلافة عمر، شهد أحدا.\nوفي \"معجم الصحابة\" للذهبي: أبو زيد أوس، وقيل: معاذ الأنصاري الذي جمع القرآن، وقال ابن معين: اسمه ثابت بن زيد، ثم قال: أبو زيد سعد بن عبيد يقال: هو الذي جمع، وهو من الأوس، وهو والد عمير، استشهد بالقادسية. قال: وقيل: هو قيس بن السكن، ثم قال: أبو زيد قيس بن السكن بن قيس الخزرجي النجاري\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٥١٣.\n(^٢) ورد بهامش الأصل: أي بعد ترجمة قيس بن السكن، وأبو زيد ثابت، والذي ظهر لي أنه تردد بينهما أيهما المراد، وقد جزم قيس هذا أنه شهد بدرًا وأحدًا وبالأخير لم يذكره واحد، الذي ظهر لي منه ترجيح الأول. والله أعلم.","vol":"21","page":85},{"text":"مشهور بكنيته شهد بدرا، وهو الذي جمع القرآن، وقال ابن التين: أبو زيد هذا أحد أعمام زيد بن ثابت، وهو أحد الأربعة الذين جمعوا القرآن على عهد رسول الله - ﷺ -.\nقال: والعقب: الولد وولد الولد قال ابن فارس: ويقال: بل الورثة كلهم عقب (^١)، قال: والأول أصح.\nالحديث الثاني:\nحديث ابن خباب -وهو عبد الله بن خباب، أخو مسلم بن خباب، مولى بني عدي بن النجار، وقيل: مولى فاطمة بنت عتبة- أَنَّ أَبَا سَعِيدِ ابْنِ مَالِكٍ الخُدْرِيَّ قَدِمَ مِنْ سَفَرٍ، فَقَدَّمَ إِلَيْهِ أَهْلُهُ لَحْمًا مِنْ لُحُومِ الأضاحي، فَقَالَ: مَا أَنَا بِآكِلِهِ حَتَّى أَسْأَلَ فَانْطَلَقَ إلى أَخِيهِ لأُمِّهِ -وَكَانَ بَدْرِيًّا- قَتَادَةَ بْنِ النُّعْمَانِ فَسَأَلَهُ، فَقَالَ: إِنَّهُ حَدَثَ بَعْدَكَ أَمْرٌ نَقْضٌ، لِمَا كَانُوا يُنْهَوْنَ عَنْهُ مِنْ أَكْلِ لُحُومِ الأَضْاحَى بَعْدَ ثَلَاثَةِ أَيَّامٍ.\nقلت: هو حديث: \"إنما نهيتكم من أجل الفاقة التي دبت فيكم، فكلوا وتصدقوا وادخروا\" ومذهب علي أن الأمر باق لم ينسخ، ولعله لم يبلغه الناسخ (^٢).\nالحديث الثالث:\nحديث هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: قَالَ الزُّبَيْرُ: لَقِيتُ يَوْمَ بَدْرٍ عُبَيْد بْنَ سَعِيدِ بْنِ العَاصِي وَهْو مُدَجَّجٌ لَا يُرى مِنْهُ إِلَّا عَيْنَاهُ، وَهْو يُكْنَى أَبا ذَاتِ الكَرِشِ، فَقَالَ: أَنَا أَبُو ذَاتِ الكَرِشِ. فَحَمَلْتُ عَلَيْهِ\n_________\n(^١) \"مجمل اللغة\" ١/ ٦٢٠.\n(^٢) في هامش الأصل: والشافعي نص على أنه لم ينسخ وأنه من أجل الفاقة رجع النهي وهذا خلاف ما في الرافعي و\"الروضة\". ذكره الإسنوي في \"مبهماته\".","vol":"21","page":86},{"text":"بِالْعَنَزَةِ، فَطَعَنْتُهُ في عَيْنِهِ فَمَاتَ. قَالَ هِشَامٌ: فَأُخْبِرْتُ أَنَّ الزُّبَيْرَ قَالَ: لَقَدْ وَضَعْتُ رِجْلِي عَلَيْهِ ثُمَّ تَمَطَّأْتُ، وكان الجَهْدَ أَنْ نَزَعْتُهَا وَقَدِ انْثَنَى طَرَفَاهَا. قَالَ عُرْوَةُ: فَسَأَلَهُ إِيَّاهَا رَسُولُ اللهِ - ﷺ - فَأَعْطَاهُ، ثم أخذها أبو بكر، ثم عمر، ثم عثمان، فلما قتل وَقَعَتْ عِثْدَ آلِ عَلِيٍّ، فَطَلَبَهَا عَبْدُ اللهِ بْنُ الزُّبَيْرِ، فَكَانَتْ عِنْدَهُ حَتَّى قُتِلَ.\n(الْعَنَزَةِ): بفتح النون: كالحربة كما قاله الداودي، وقال ابن فارس: هي شبه العكازة (^١)، وقد سلف إيضاحها في الطهارة.\nوفيه: توارثها الخلفاء وأن آل علي لم يرغبوا عن ابن الزبير، ومدجج: بجيمين وكسر الجيم الأولى، وفتحها، قال صاحب \"المنتقى\" تدجج في شكته تدجج أي: تغطى السلاح فلا يظهر منه شيء فهو مدجج بفتح الجيم وكسرها أي: شاك السلاح تامه.\nوقوله: (ثُمَّ تَمَطَّأْتُ) قال الدمياطي: المعروف تمطيت.\nالحديث الرابع:\nحديث أبي إِدْرِيسَ عَائِذُ اللهِ بْنُ عَبْدِ اللهِ أَنَّ عُبَادَةَ بْنَ الصامِتِ -وَكَانَ شَهِدَ بَدْرًا- قال: إن رَسُولَ اللهِ - ﷺ - قَالَ: \"بَايِعُونِي\".\nقلت: هذا عقبي بدري أنصاري شجري (^٢) نقيب من القواقل أيضًا سموا بذلك؛ لأنهم كانوا في الجاهلية إذا نزل بهم الضيف قالوا قوقل حيث شئت، يريدون اذهب حيث شئت، وقدر ما شئت فإن لك الأمان؛ لأنك في ذمتي. نبه عليه ابن حبان (^٣).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٣٢.\n(^٢) ورد في الأصل: أي: من أصحاب بيعة الرضوان تحت الشجرة.\n(^٣) \"الثقات\" ٣/ ٣٠٢ - ٢٠٣.","vol":"21","page":87},{"text":"الحديث الخامس:\nحديث عُقَيْلٍ، عَنِ الزهري، عن عُرْوَةُ، عَنْ عَائِشَةَ، أَنَّ أَبَا حُذَيْفَةَ - وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللهِ - ﷺ - تبَنَّى سَالِمًا، وَأَنْكَحَهُ ابنة أَخِيهِ هِنْدَ بِنْتَ الوَلِيدِ بْنِ عُتْبَةَ -وَهْو مَوْلًى لاِمْرَأَةٍ مِنَ الأَنْصَارِ- كَمَا تبَنَّى رَسُولُ اللهِ - ﷺ - زيدًا، وَكَانَ مَنْ تبَنَّى رَجُلًا في الجَاهِلِيَّةِ دَعَاهُ النَّاسُ إِلَيْهِ وَوَرِثَه مِنْ مِيرَاثِهِ، حَتَّى أَنْزَلَ اللهُ تَعَالَى: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ [الأحزاب:٥] فَجَاءَتْ سَهْلَةُ النَّبِيَّ - ﷺ -. فَذَكَرَ الحَدِيثَ.\nويأتي إن شاء الله في النكاح (^١)، وكذا رواه أبو داود (^٢) والنسائي، وقال: هند بنت الوليد، وكذا سماها الزبير وخالفه مالك، فيما خرجه في \"موطئه \" من طريق الزهري أيضًا، عن عروة، عن عائشة، وسماها فاطمة بنت الوليد (^٣). وكذا قاله أبو عمر (^٤) تقليدًا لمالك. ولم يذكر ابن سعد ولا أبو عمر في الصحابة هند بنت الوليد، ولم يذكر ابن سعد مرة فاطمة بنت الوليد، بل ذكر عمتها فاطمة بنت عتبة، وأنها التي تزوج بها سالم (^٥).\nقال الدمياطي: ولا أظنه صحيحا، وقد ذكر ابن منده في \"الصحابة\" عن أبي بكر بن الحارث عن فاطمة بنت الوليد أنها كانت بالشام تلبس الثياب من ثياب الخز، ثم تأتزر، فقيل لها: أما يغنيك عن الإزار، فقالت: إني سمعت رسول الله - ﷺ - يأمر بالإزار، وخالف ابن سعد\n_________\n(^١) سيأتي برقم (٥٠٨٨) باب: الأكفاء في الدين.\n(^٢) أبو داود (٢٠٦١)، \"سنن النسائي\" ٦/ ٦٣ - ٦٤.\n(^٣) \"الموطأ\" ص ٣٧٤.\n(^٤) \"الاستيعاب\" ٤/ ٤٥٥.\n(^٥) \"الطبقات الكبرى\" ٨/ ٢٣٨.","vol":"21","page":88},{"text":"قوله في ترجمة سالم فذكر أنها فاطمة بنت الوليد بسند غير طريق مالك (^١)، وفي \"معجم الذهبي\": فاطمة بنت الوليد بن عتبة بن ربيعة زوج سالم مولى أبي حذيفة من المهاجرات، تزوجها بعد سالم الحارثُ بن هشام فيما زعم ابن إسحاق الفروي -وليس بشيء- ثم قال: فاطمة بنت الوليد المخزومية أخت خالد بايعت يوم الفتح، وهي زوج ابن عمها الحارث بن هشام (^٢).\nالحديث السادس:\nحديث الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - غَدَاةَ بُنِيَ عَلَيَّ، فَجَلَسَ عَلَى فِرَاشِي كَمَجْلِسِكَ مِنِّي، وَجُوَيْرِيَاتٌ يَضْرِبْنَ بِالدُّفِّ، يَنْدُبْنَ مَنْ قُتِلَ مِنْ آبَائِي يَوْمَ بَدْرٍ، حَتَّى قَالَتْ جَارِيَةٌ: وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ. فَقَالَ - ﷺ -: \"لَا تَقولِي هَكَذَا، وَقُولِي مَا كُنْتِ تَقُولِينَ\".\nالندب: أن تدعو النادبة الميت بأحسن الثناء عليه، والدف: ما يلعب به، مفتوح الدال ومضمومها.\nالحديث السابع:\nحديث ابن عَبَّاسٍ: أَخْبَرَنِي أبو طلحة صَاحِبُ رَسُولِ اللهِ - ﷺ - وَكَانَ قَدْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللهِ - ﷺ - قَالَ: \"لَا تَذخُلُ المَلَائِكَةُ بَيْتًا فِيهِ كلْبٌ وَلَا صُورَةٌ\". يُرِيدُ صورة التَّمَاثِيلَ التِي فِيهَا الأَرْوَاحُ.\nوقوله: (يُرِيدُ) فهو من قول ابن عباس، كما قاله القابسي، وجزم به\nابن التين، ثم قال: وقيل: يريد كل صورة إلا ما كان رقما في ثوب. قاله\n_________\n(^١) المصدر السابق ٣/ ٨٦.\n(^٢) في هامش الأصل: وجزم الذهبي في هند بنت الوليد بن عتبة بن ربيعة بأنه تزوجها\nسالم مولى عمها أبي حذيفة.","vol":"21","page":89},{"text":"أبو سلمة، وقال مالك: هو أخف بما خرط خرطًا وترك الجميع أحب إلى، قيل: المراد بالملائكة: غير الحفظة، وقيل: يدخله غيرها إلا أن دخولهم فيه أقل من دخولهم ما لا صورة فيه.\nالحديث الثامن:\nحديث علي في جب الشارف بطوله، سلف في البيع، وقوله: (اجتبَّ)، وفي رواية: أجبت، والوجه: جبت. قال ابن التين: كذا صوابه. وقوله: (في شرب) هو جمع شارب كتاجر وتجر.\nو(النِّوَاءِ): السمان جمع ناوية، أي: سمينًا وثمل: سكران.\nو(الْقَهْقَرى): الرجوع إلى وراء. قال ابن ولاد تكتب بالياء لأنها مقصورة (^١).\nالحديث التاسع:\nحديث ابن مَعْقِلٍ -بالعين والقاف- أَنَّ عَلِيًّا كَبَّرَ ستًّا على سَهْلِ بْنِ حُنَيْفٍ فَقَالَ: إِنَّهُ شَهِدَ بَدْرًا، معنى (كبر على سهل) أي: كبر على جنازته.\nوقد سلف الكلام على عدد التكبير في بابه.\nالحديث العاشر:\nحديث سَالِمٍ عن أبيه، عن جده عُمَرَ ﵄ حِينَ تَأَيَّمَتْ حَفْصَةُ بِنْتُ عُمَرَ مِنْ خُنَيْسِ بْنِ حُذَافَةَ السَّهْمِيِّ -وَكَانَ مِنْ أَصْحَابِ رَسولِ اللهِ - ﷺ - قَدْ شَهِدَ بَدْرًا تُوُفِّيَ بِالْمَدِينَةِ، فعرضها على عثمان، ثم الصديق، ثم خطبها رسول الله - ﷺ -.\nالحديث بطوله، وسيأتي في النكاح.\nومعنى (تَأَيَّمَتْ): صارت لا بعل لها، وخنيس -بالخاء المعجمة-\n_________\n(^١) \"المقصور والممدود\" ص ٨٩.","vol":"21","page":90},{"text":"أخو عبد الله بدري له هجرتان وأصابه بأحد جراحة فمات منها، وفي الصحابة خنيس ثلاثة سواه، مخفف.\nالحديث الحادي عشر:\nحديث أبي مَسْعُودٍ البَدْرِيَّ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"نَفَقَةُ الرَّجُلِ على أَهْلِهِ صَدَقَةٌ\".\nذكره لأبي مسعود واسمه عقبة بن عمرو كما سيأتي ذلك على أنه شهد بدرا، وبه صرح في روايته بعد أيضًا، وذكره في البدريين أيضًا، وفيه: خلاف، قيل: إنه شهدها. وقيل: نزلها. قال ابن عبد البر: ذهب طوائف من العلماء إلى الأول ولا يصح (^١)، وقال الحاكم أبو أحمد والطبراني: يقال ذلك (^٢)، وقال البغوي: حدثني عمي ثنا أبو عبيد قال: إنه شهدها، وقال البرقي: لم يذكره ابن إسحاق فيهم وفي غير حديث أنه شهدها، وفي \"الكمال\" عن ابن إسحاق شهدها، وقال مسلم في \"كناه\" والكلبي: شهدها، وأما الواقدي: فقال: لا. ولا اختلاف بين أصحابنا فيه، ويقول الكوفيون في روايتهم: أبو مسعود البدري، وليس ذلك يثبت.\nالحديث الثاني عشر:\nحديث الزُّهْرِيِّ، سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ يُحَدِّثُ عُمَرَ بْنَ عَبْدِ العَزِيزِ في إِمَارَتِهِ: أَخَّرَ المُغِيرَةُ بْنُ شُعْبَةَ العَصْرَ وَهْو أَمِيرُ الكُوفَةِ، فَدَخَلَ أَبُو مَسْعُودٍ عُقْبَةُ بْنُ عَمْرٍو الأَنْصَارِيُّ جَدُّ زيدِ بْنِ حَسَنٍ -شَهِدَ بَدْرًا- فذكر حديث المواقيت وقد سلف في الصلاة.\n_________\n(^١) \"الاستيعاب\" ٤/ ٣١٨ - ٣١٩.\n(^٢) \"المعجم الكبير\" ١٧/ ١٩٤ - ١٩٥.","vol":"21","page":91},{"text":"والإمارة: بكسر الهمزة الولاية، وزيد بن حسن هو ابن علي بن أبي طالب، أمه أم بشير بنت أبي مسعود، تزوجها سعيد بن زيد بن عمرو بن نفيل فولدت له، ثم خلف عليها الحسن بن علي بن أبي طالب فولدت له زيدا، ثم خلف عليها عبد الرحمن بن عبد الله بن أبي ربيعة المخزومي فولدت له عمرا.\nالحديث الثالث عشر:\nحديث عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَلْقَمَةَ، عَنْ أَبِي مَسْعُودٍ البَدْرِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"الآيَتَانِ مِنْ آخِرِ سُورَةِ البَقَرَةِ مَنْ قَرَأَهُمَا فِي لَيْلَةٍ كَفَتَاهُ\". قَالَ عَبْدُ الرَّحْمَنِ: فَلَقِيتُ أَبَا مَسْعُودٍ وَهو يطوف بِالْبَيْتِ، فَسَأَلْتُهُ، فَحَدَّثَنِيهِ.\nويأتي في التفسير، أيضًا (^١) والآيتان هما ﴿آمَنَ الرَّسُولُ﴾ إلى آخره، قيل: أقل ما يكفي في قيام الليل آيتان؛ لهذا الحديث. يريد مع أم القرآن، وقيل: أقله ثلاث؛ لأنه ليس سورة أقل من ذلك.\nوقوله: (فسألته) فيه: الحديث في الطواف، وتعليم العلم والسؤال عنه وما خفَّ من الحديث فهو جائز فيه.\nالحديث الرابع عشر:\nحديث عِتْبَانَ بْنَ مَالِكٍ - وَكَانَ مِنْ أَصْحَاب رسول الله - ﷺ - مِمَّنْ شَهِدَ بَدْرًا مِنَ الأَنْصَارِ- أَنَّهُ أَتَى رَسُول الله - ﷺ -.\nهذا الحديث ساقه في باب صلاة النوافل جماعة، بطوله (^٢).\n_________\n(^١) ليس في التفسير إنما هو في فضائل القرآن بأرقام (٥٠٠٨)، (٥٠٠٩)، (٥٠٤٠)، (٤٠٥١)، انظر: \"تحفة الأشرا \" ٧/ ٣٣٥ (٩٩٩٩).\n(^٢) برقم (١١٨٦).","vol":"21","page":92},{"text":"قال البخاري: وحَدَّثنَا أَحْمَدُ -هُوَ ابن صَالِحٍ المصري- بإسناده إلى الزهري ثم سَأَلْتُ الحضري وَهْوَ أَحَدُ بَنِي سَالِمٍ، وَهْوَ مِنْ سَرَاتِهِمْ عَنْ حَدِيثِ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عِتْبَانَ بن مالك فَصَدَّقَهُ.\nوالسراة: الخيار، ومحمود بن الربيع هو ابن سراقة أنصاري خزرجي له رؤية، مات سنة تسع وتسعين عتبان بن مالك بن عمرو بن العجلان بن زيد بن غنم بن سالم الخزرجي السالمي بدري، توفي زمن معاودة، وله رواية.\nالحديث الخامس عشر:\nحديث الزُّهْرِيِّ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ -وَكَانَ مِنْ أَكْبَرِ بَنِي عَدِي، وَكَانَ أَبُوهُ شَهِدَ بَدْرًا مَعَ النَّبِيِّ - ﷺ - أَنَّ عُمَرَ اسْتَعْمَلَ قُدَامَةَ بْنَ مَظْعُونٍ عَلَى البَحْرَيْنِ، وَكَانَ شَهِدَ بَدْرًا، وَهُو خَالُ عَبْدِ اللهِ بْنِ عُمَرَ وَحَفْصَةَ.\nعبد الله بن عامر بن ربيعة هو ابن مالك بن عامر بن ربيعة بن حجر بن سلامان بن مالك بن رفيدة بن رفيدة بن عنز، أخي بكر وتغلب بني وائل بن قاسط بن أفصى حالف عامر الخطاب بن نفيل ثم تبناه، وأسلم قبل دخول النبي - ﷺ - دار الأرقم، وهاجر إلى الحبشة الهجرتين جميعًا معه امرأته ليلى بنت أبي حثمة العدوية، وشهد بدرًا وما بعدها، ومات قبل قتل عثمان بأيام، ولابنه صحبة أيضًا، وهو الأخ الأكبر، أما الأصغر عبد الله بن عامر بن ربيعة، ولد سنة ست من الهجرة، ومات\nسنة خمسين قاله الذهبي (^١)، وقال الدمياطي: سنة أربع وخمسين. وقيل: سنة تسع وثمانين. وقيل سنة خمس.\n_________\n(^١) \"سير أعلام النبلاء\" ٣/ ٥٢١.","vol":"21","page":93},{"text":"وقدامة أخو عثمان وعبد الله والسائب بن مظعون بن حبيب بن وهب بن حذافة بن جمح، شهدوا بدرًا إلا السائب، وخالف الكلبي في السائب فقال: شهدها (^١).\nوزينب بنت مظعون زوج عمر أم عبد الله وحفصة، وقتيلة بنت مظعون (أخت) (^٢) حطاب وحاطب ابني الحارث بن معمر بن حبيب، وكانت صفية بنت الخطاب عند قدامة؛ لأنه شرب الخمر، وتأول قوله تعالى: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ فجلده الحد عمر، ولم يحد أحدا من أهل بدر إلا قدامة، وغاضب عمر، وقال عمر: ما وليت أحدًا لي فيه سواء إلا قدامة، فلم يبارك لي فيه يريد لأنه صهره فخلى فرأى عمر في منامه أنه قيل له: صالح قدامة فإنه أخوك فاستيقظ فقال: علي به فأتي فأخبر، فقال عروة: فأتي به فجعل عمر يستغفر له فاصطلحا (^٣).\nالحديث السادس عشر:\nحديث الزُّهْرِيِّ، عن سَالِم: أَخْبَرَ رَافِعُ بْنُ خَدِيجٍ عَبْدَ اللهِ بْنَ عُمَرَ، أَنَّ عَمَّيْهِ -وَكَانَا شَهِدَا بَدْرًا- أَخْبَرَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ كِرَاءِ المَزَارعِ. قُلْتُ لِسَالِمٍ: أتكريها أَنْتَ؟ قَالَ: نَعَمْ، إِنَّ رَافِعًا أَكْثَرَ عَلَى نَفْسِهِ.\n_________\n(^١) قاله ابن سعد في \"الطبقات\": ٣/ ٤٠٢.\n(^٢) كذا بالأصل والصحيح: أن قتيلة بنت مظعون هي أم حطاب وحاطب، انظر: \"الطبقات الكبرى\" لابن سعد ٤/ ٢٠١، و\"الاستيعاب\" ٣/ ٤٨٦ (٢٤٩٥) ترجمة معمر بن الحارث الجمحي، و\"أسد الغابة\" ٥/ ٢٣٤ (٥٠٣٠) ترجمة معمر أيضًا.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٩/ ٢٤٠ (١٧٠٧٦)، والبيهقي في \"السنن\" ٨/ ٣١٥، من طريق الزهري عن عبد الله بن عامر.","vol":"21","page":94},{"text":"هذا الحديث تقدم أصله في المزارعة، وأن النهي إنما هو عن بعض ما يخرج منها. وعماه ظهير ومظهر ابنا رافع بن عدي بن زيد بن جشم بن حارثة كما نبه عليه الدمياطي، ولم يشهدا بدرًا إنما شهدا أحدا وشهد ظهير العقبة الثانية.\nقلت: وقتل ظهير بخيبر زمن عمر قتله غلمان له، فأجلى عمر أهل خيبر من أجل ذاك؛ لأنه كان بأمرهم.\nالحديث السابع عشر:\nحديث عَبْدِ اللهِ بْنِ شَدَّادِ بْنِ الهَاديِ الليثي قَالَ: رَأَيْتُ رِفَاعَةَ بْنَ رَافِعٍ الأَنْصَارِيَّ، وَكَانَ شَهِدَ بَدْرًا.\nقد سلف الكلام على جماعه في الباب قبل هذا.\nالحديث الثامن عشر:\nحديث عمرو بن عَوْفٍ -وَهْو حَلِيفٌ لِبَنِي عَامِرِ بْنِ لُؤَيِّ، وَكَانَ شَهِدَ بَدْرًا مَعَ رسول الله - ﷺ - أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ أَبَا عُبَيْدةَ بْنَ الجَرَّاحِ إِلَى البَحْرَيْنِ يَأْتِي بِجِزْيَتِهَا. الحديث.\nوقدوم مال البحرين سلف في باب: فداء المشركين (^١). وعمرو هذا أنصاري أيضا كذا هو هنا عمرو، وكذا هو عند ابن إسحاق، وسماه موسى بن عقبة وأبو معشر والواقدي عمير بن عوف بالتصغير، وكذا سماه ابن سعد، وقال: إنه مولى سهيل بن عمرو ويكنى أبا عمرو، كان من مولدي مكة، نزل على كلثوم بن الهدم لما هاجر، وشهد مع بدر أحدًا والخندق، والمشاهد كلها، مات في خلافة عمر بن الخطاب وصلى عليه (^٢).\n_________\n(^١) سلف برقم (٣٠٤٩).\n(^٢) \"الطبقات الكبرى\" ١/ ٤٠٧.","vol":"21","page":95},{"text":"الحديث التاسع عشر:\nحديث ابن عُمَرَ ﵄ أنه كَانَ يَقْتُلُ الحَيَّاتِ كُلَّهَا، حَتَّى حَدَّثَهُ أَبُو لُبَابَةَ البَدْرِيُّ أَنَّ النَّبِيَّ - ﷺ - نهَى عَنْ قَتْلِ جِنَّانِ البُيُوتِ، فَأَمْسَكَ عَنْهَا.\nوقد سلف في دار ذكر الجن، وسلف ذكر أبي لبابة واضحًا مع إخوته، واسمه بشير بن عبد المنذر، وكان قارف ذنبًا وربط نفسه بسلسلة، وأقام تسعة عشر يومًا لا يأكل، فإذا كان وقت الصلاة أتته ابنته فحلته فيتوضأ، ثم تربطه، وحلف لا يحله أحد حتى يكون النبي - ﷺ - هو الذي يحله فتاب الله عليه، وحله النبي - ﷺ - (^١).\nالحديث العشرون:\nحديث أَنَسٍ أَنَّ رِجَالًا مِنَ الأَنْصَارِ اسْتَأذَنُوا رَسُولَ اللهِ - ﷺ - فَقَالُوا: ائْذَنْ لَنَا فَلْنَتْرُكْ لاِبْنِ أُخْتِنَا عَبَّاسٍ فِدَاءَهُ. قَالَ: \"والله لَا تدعون مِنْهُ دِرْهَمًا\".\nوقد سلف في الجهاد في باب: فداء المشركين (^٢).\nالحديث الحادي بعد العشرين:\nحديث عُبَيْد اللهِ بْن عَدِيِّ بْنِ الخِيَارِ عن المِقْدَادَ بْنَ عَمْرٍو الكِنْدِيَّ -وَكَانَ حَلِيفًا لِبَنِي زُهْرَةَ، وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللهِ - ﷺأَخْبَرَهُ أَنَّهُ قَالَ لِرَسُولِ اللهِ - ﷺ -: أَرَأَيْتَ إِنْ لَقِيتُ رَجُلًا مِنَ الكُفَّارِ ..\nالحديث كذا هنا المقداد بن عمرو.\n_________\n(^١) ورد في هامش الأصل: ذكر السهيلي حديثا بسند فيه مقال ومرسل أن فاطمة حلته.\n(^٢) سلف برقم (٣٠٤٨).","vol":"21","page":96},{"text":"وكذا ذكره بعد في تسمية من شهد بدرا، وكنيته أبو معبد، وذكر في الطهارة المقداد بن الأسود (^١)، والصحيح ما هنا، والأسود إنما رباه فنسب إليه وتبناه، ويقال: كان في حجره، ويقال: كان عبدًا حبشيًّا فتبناه، ولا تصح عبوديته. قال ابن حبان: وكان أبوه عمرو حالف كندة فنسب إليها (^٢)، وهو من بهراء بن عمرو بن الحاف بن قضاعة، أصاب أبوه دما في قومه فهرب إلى كندة مخالفهم، ثم أصاب فيهم دمًا فهرب إلى مكة، فحالف الأسود بن عبد يغوث بن وهب بن عبد مناف بن زهرة، فتبناه الأسود، ومات في خلافة عثمان.\nومعنى (لَاذَ مِنِّي بِشَجَرَةٍ) تحيل في الفرار مني بها، ومنه قوله تعالى: ﴿يَتَسَلَّلُونَ مِنْكُمْ لِوَاذًا﴾ [النور:٦٣] إلا أن لواذا مصدر لاوذ ومصدر لاذ لياذا.\nوقوله: (قطع إحدى يدي، ثم أسلم فقال - ﷺ -: \"لَا تقتُلْهُ، فَإِنْ قَتَلْتَهُ فَإِنَّهُ بِمَنْزِلَتِكَ قبل ان تقتله وَإِنَّكَ بِمنزِلَتِهِ قَبْلَ أَنْ يَقُولَ كَلِمَتَهُ التِي قَالَ\").\nمعنى \"فَإِنَّهُ بِمَنْزِلَتِكَ قَبْلَ أَنْ تقْتُلَهُ\" أي: مسلم مثلك محظور الدم، جب الإسلام عنه قطع يدك، وكذلك لوكان قبل لجب إسلامه ذلك عنه.\nوقوله: (\"وإِنَّكَ بِمَنْزِلَتِهِ\" إلى آخره، فيه تأويلات:\nأحدها: أن دمك صار مباحًا بقتلك إياه يالقصاص بمنزلة دم الكافر بحق الدين، ولم يرد إلحاقه بالكفر قاله الخطابي (^٣).\n_________\n(^١) سلف ذكر المقداد بن الأسود في باب: من لم ير الوضوء إلا من المخرجين برقم (١٧٨) من حديث علي بلفظ: كنت رجلًا مذاءً.\n(^٢) \" الثقات\" ٣/ ٣٧١.\n(^٣) \"أعلام الحديث\" ٣/ ١٧١٢.","vol":"21","page":97},{"text":"وقال الداودي: يكون آثمًا كما كان هو آثم في كفره فجمعكما اسم الإثم، ويبين ذلك حديث أسامة. وقال عبد الملك أي: أنت عنده حلال الدم قبل أن يسلم كما أنه عندك حلال الدم. وقالت الخوارج، ومن يكفر المسلم بالكبيرة أي: يكون كافرًا، ويبعده على قولهم أنه متأول في قتله أنه أسلم مكرها، وقيل: أراد قتله مستحلا.\nالحديث الثاني بعد العشرين:\nحديث أنس في قتل أبي جهل ضَرَبَهُ ابنا عَفْرَاءَ فَقَالَ: أنت أَبَا جَهْلٍ .. الحديث، أي: أنت المقتول الذليل يا أبا جهل على جهة التقريع والتوبيخ، وإظهار التشفي.\nأو قوله: (وَهَلْ فَوْقَ رَجُلٍ قتلتموه).\nوقال أبو مجلز: قال أبو جهل: فلو غير أكار قتلني.\nيريد أنهم يريدون قتله، وتعاونوا عليه، وإن لم يتولوا ذلك؛ لأنه إنما قتله ابنا عفراء وهم أنصار عمال أنفسهم ولذلك قال: فلو غير أكار قتلني لتسليت بقتل رجل وجيه ولا تسلية في النار وإنما سمى القاتل أكارا؛ لأنه يعمل الأُكرة، وهي الحفرة.\nوقوله: (فَلَوْ غَيْرُ أَكَّارٍ قَتَلَنِي) تقديره لو قتلني غير أكار؛ لأن (لو) لا يأتي بعدها إلا الفعل، ولا يأتي الاسم.\nالحديث الثالث بعد العشرين:\nحديث ابن عَبَّاسٍ ﵄، عَنْ عُمَرَ - ﵁ - قال: لَمَّا تُوُفِّيَ النَّبِيُّ - ﷺ - قُلْتُ لأَبِي بَكْرٍ: انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا مِنَ الأَنْصَارِ. فَلَقِيَنَا مِنْهُمْ رَجُلَانِ صَالِحَانِ شَهِدَا بَدْرًا، فَحَدَّثْتُ عُرْوَةَ بْنَ الزُّبَيْرِ، فَقَالَ: هُمَا عُوَيْمُ بْنُ سَاعِدَةَ، وَمَعْنُ بْنُ عَدِيٍّ.","vol":"21","page":98},{"text":"عويم بن ساعدة بن عائش بن قيس بن النعمان بن زيد بن أمية بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس، وأصله من بلي عقبي بدري كبير، وليس في الصحابة عويم بن ساعدة سواه. ومعن بن عدي هو ابن الجد بن العجلان أخو عاصم بن عدي بلوي حليف بني عمرو بن عوف عقبي بدري مشهور، قتل باليمامة. وبنو العجلان من بلي بن عمرو بن إلحاف بن قضاعة حلفاء بني عمرو بن عوف من الأنصار.\nالحديث الرابع بعد العشرين:\nحديث قَيْسٍ قال: كَانَ عَطَاءُ البَدْرِّيينَ خَمْسَةَ آلَافٍ خَمْسَةَ آلَافٍ. وَقَالَ عُمَرُ - ﵁ -: لأُفَضِّلَنَهُمْ على مَنْ بَعْدَهُمْ.\nفيه فضل ظاهر لهم.\nالحديث الخامس بعد العشرين:\nحديث الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرٍ بن مطعم، عَنْ أَبِيهِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ في المَغْرِبِ بِالطُّورِ، وَذَلِكَ أَوَّلَ مَا وَقَرَ الإِيمَانُ في قَلْبِي. وهذا الحديث سلف في الصلاة والجهاد (^١)، ومعنى: وقر: ثبت، ومنه: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ أي: اجلسن على أحد الأقوال فيه.\nالحديث السادس بعد العشرين:\nثم قال البخاري: وَعن الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيه. أَنَّ النَّبِيَّ - ﷺ - قَالَ في أسَارى بَدْرٍ: \"لَو كَانَ المُطْعِمُ بْنُ عَدِيٍّ حَيًّا ثُمَّ كَلَّمَني في هؤلاء النَّتْنَى لَتَرَكتُهُمْ لَهُ\".\n_________\n(^١) سلف برقم (٧٦٥) باب: الجهر في المغرب، وبرقم (٣٠٥٠) باب: فداء المشركين.","vol":"21","page":99},{"text":"هذا الحديث سلف في الخمس (^١)، واليد التي كانت للمطعم قيامه في نقض الصحيفة ودخول النبي - ﷺ - في جواره.\nالحديث السابع بعد العشرين:\nوَقَالَ اللَّيْثُ، عَنْ يَحْيَى، عَنْ سَعِيدِ بْنِ المُسَيَّبِ وَقَعَتِ الفِتْنَةُ الأُولَى -يَعْنِي: مَقْتَلَ عُثْمَانَ- فَلَمْ تُبْقِ مِنْ أَهل بَدْرٍ أَحَدًا، ثُمَّ وَقَعَتِ الفِتْنَةُ الثَّانِيَةُ -يَعْنِي: الحَرَّةَ- فَلَمْ تُبْقِ مِنْ أَصْحَابِ الحُدَيْبِيَةِ أَحَدًا، ثُمَّ وَقَعَتِ الثَّالِثَةُ فَلَمْ تَرْتَفِعْ وَللنَّاسِ طَبَاخٌ.\nقوله: (يَعْنِي: مَقْتَلَ عُثْمَانَ) إلى آخره نسب إلى الوهم، يوضحه أن عليَّا والزبير وطلحة وسعدا وسعيدا وغيرهم - ﵃ - كثيرا عاشوا بعد ذلك إلى صفين، بل ذكر أبو العباس بن عقدة أن نيفا وسبعين رجلًا شهدوها من البدريين مع اختلاف فيه لا جرم.\nقال الداودي: عني بالفتنة الأولى مقتل الحسين - ﵁ -، والثالثة الفتنة التي كانت بالعراق مع الأزارقة وغيرهم.\nوقال ابن التين: الثانية يحتمل أن تكون يوم خرج بالمدينة أبو حمزة الخارجي؛ لأن يحيى بن سعيد قال: لم نترك الصلاة في مسجد رسول الله - ﷺ - منذ كان الرسول إلا ثلاثة أيام: لما قتل عثمان، ويوم الحرة قال مالك: ونسيت الثالثة. قال: محمد بن عبد الحكم هو يوم خرج بها أبو حمزة الخارجي. قال مالك: قتل يوم الحرة سبعمائة ممن حمل القرآن. قال أبو القاسم: أشك أن فيهم أربعة من الصحابة.\nوقوله: (طَبَاخٌ) أجل الطباخ القوة والسمن كما قاله الخليل (^٢)، وهو\n_________\n(^١) سلف برقم (٣١٣٩) باب: ما من النبي - ﷺ - على الأسارى من غير أن يخمس.\n(^٢) \"العين\" ٤/ ٢٢٥.","vol":"21","page":100},{"text":"بفتح الطاء، وتخفيف الباء، ثم استعمل في العقل والخير، فقيل: فلان لا طباخ له ولا عقل ولا خير قال حسان:\nالمال يغشى رجالا لا طباخ لهم … كالسيل يغشى أصول الدندن البالي\nالدندن: بكسر الدالين وبالنون وهو ما اسود من النبات لقدمه، وعبارة الخطابي هو بخاء معجمة مخفف من لا عقل له (^١)، وعبارة \"الصحاح\": رجل ليس به طباخ -أي: قوة ولا سمن- ثم ذكر البيت المذكور (^٢).\nوقوله: (ثُمَّ وَقَعَتِ الثَّالِثَةُ فَلَمْ تَرْتَفِعْ) قال الدمياطي: المعروف: ولو وقعت الثالثة لم ترتفع إلى آخره كما رواه ابن أبي خيثمة: حدثنا نصر بن المغيرة البخاري، ثنا سفيان، عن يحيى -يعني ابن سعيد- قال: سمعت سعيدا يقول: وقعت فتنة النار فلم تبق من أهل بدر أحدا ووقعت فتنة الحرة فلم تبق من أهل الحديبية أحدًا، ولو وقعت فتنة فلم ترتفع وللناس طباخ.\nالحديث الثامن بعد العشرين: حَدِيثَ الإِفْكِ:\nوفيه: تعيين مسطح، وأنكر، لأنه شهد بدرًا، وقد سلف بطوله في باب: تعديل النساء (^٣)، ويأتي في تبوك (^٤)، وفي إسناده عبد الله بن عمر بن عاصم النميري الرعيني قاضي إفريقية، انفرد به البخاري، وهو مستقيم الحديث، مات سنة تسعين ومائة، وولد سنة ثمان وعشرين ومائة، نقله الدمياطي عن أبي علي في \"المعرب\".\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧١٤.\n(^٢) \"الصحاح\" ١/ ٤٢٧.\n(^٣) سلف برقم (٢٦٦١)، كتاب: الشهادات.\n(^٤) في الأصل أعلاها: كذا. وورد تعليق عليها في الهامش نصه: وإنما يأتي بعد غزوة\nبني المصطلق وبعد [قلت: سيأتي برقم (٤١٤١) في باب: حديث الإفك].","vol":"21","page":101},{"text":"الحديث التاسع بعد العشرين:\nحديث ابن شِهَابٍ قَالَ: هذِه مَغَازِي رَسُولِ اللهِ - ﷺ -.\nوذكر الحَدِيثَ، فَقَالَ رَسُولُ اللهِ - ﷺوَهْو يُلْقِيهِمْ:\"هَلْ وَجَدْتُمْ مَا وَعَدَكُم رَبُّكُمْ حَقًّا\"؟ قَالَ مُوسَى: قَالَ نَافِعٌ: قَالَ عَبْدُ اللهِ: قَالَ نَاسٌ مِنْ أَصْحَابهِ: يَا رَسُولَ اللهِ، تُنَادِي نَاسًا أَمْوَاتًا؟ قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا أَنْتُمْ بِأَسْمَعَ لِمَا قُلْتُ مِنْهُمْ\".\nفَجَمِيعُ مَنْ شَهِدَ بَدْرًا مِنْ قُرَيْشٍ مِمَّنْ ضُرِبَ لَهُ بِسَهْمِهِ وأجره أَحَدٌ وَثَمَانُونَ رَجُلًا، فكان عُرْوَةُ بْنُ الزُّبَيْرِ يَقُولُ: قَالَ الزُّبَيْرُ: قُسِمَتْ سُهْمَانُهُمْ فَكَانُوا مِائَةً.\nثم ساق عن مَعْمَرٍ، عَنْ هِشَامِ، عَنْ أَبِيهِ، عَنِ الزُّبَيْرِ قَالَ: ضُرِبَتْ يَوْمَ بَدْرٍ لِلْمُهَاجِرِينَ بِمِائَةِ سَهْمٍ.\nسلف قريبًا ما قسم فيهم مع الجواب عنه.\nوقول الزبير: قسمت سهمانهم يريد المهاجرين، وقوله: فكانوا مائة قال الداودي: الله أعلم. هل هو من كلام الزبير فدخله بعض الشك لطول الزمان أو من قول الراوي عنه، وإنما كانوا أربعة وثمانين وكانت معهم ثلاثة أفراس فأسهم لها بسهمين، سهمين وضرب - ﷺ - لرجال كان بعثهم في بعض أمره بسهامهم مع أهل بدر وبشرهم نيل أجورهم، وكانوا في عدادهم، ولعل قول الزبير يصح على أن من غاب عن شهود بدر، وضرب له بسهمه مثل عثمان بن عفان هم تمام المائة ممن شهدها.","vol":"21","page":102},{"text":"<span data-type='title' id=toc-2453>١٣ - باب تَسْمِيةُ مَنْ سُمِّيَ مِنْ أَهْلِ بَدْرٍ فِي الْجَامِعِ [الَّذِى وَضَعَهُ أَبُو عَبْدِ اللَّهِ عَلَى حُرُوفِ الْمُعْجَمِ]</span>\nالنَّبِيُّ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْهَاشِمِيُّ - ﷺ -، إِيَاسُ بْنُ الْبُكَيْرِ، بِلَالُ بْنُ رَبَاحٍ مَوْلَى أَبِي بَكْرٍ الْقُرَشِيِّ، حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ الْهَاشِمِيُّ، حَاطِبُ بْنُ أَبِي بَلْتَعَةَ حَلِيفٌ لِقُرَيْشٍ، أَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ الْقُرَشِيُّ، حَارِثَةُ بْنُ الرَّبِيعِ الأَنْصَاريُّ قُتِلَ يَوْمَ بَدْرٍ وَهْوَ حَارِثَةُ بْنُ سُرَاقَةَ كَانَ فِي النَّظَّارَةِ، خُبَيْبُ بْنُ عَدِيٍّ الأَنْصَاريُّ، خُنَيْسُ بْنُ حُذَافَةَ السَّهْمِيُّ، رِفَاعَةُ بْنُ رَافِعٍ الأَنْصَاريُّ، رِفَاعَةُ بْنُ عَبْدِ الْمُنْذِرِ أَبُو لُبَابَةَ الأَنْصَاريُّ، الزُّبَيْرُ بْنُ الْعَوَّامِ الْقُرَشِيُّ، زَيْدُ بْنُ سَهْلٍ أَبُو طَلْحَةَ الأَنْصَاريُّ - أَبُو زَيْدٍ الأَنْصَاريُّ - سَعْدُ بْنُ مَالِكٍ الزُّهْرِيُّ، سَعْدُ ابْنُ خَوْلَةَ الْقُرَشِيُّ، سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ الْقُرَشِيُّ، سَهْلُ بْنُ حُنَيْفٍ الأَنْصَاريُّ، ظُهَيْرُ بْنُ رَافِعٍ الأَنْصَاريُّ وَأَخُوهُ، عَبْدُ اللَّهِ بْنُ عُثْمَانَ أَبُو بَكْرٍ الصِّدِّيقُ الْقُرَشِيُّ، عَبْدُ اللَّهِ بْنُ مَسْعُودٍ الْهُذَلِيُّ، عُتْبَةُ بْنُ مَسْعُودٍ الْهُذَلِيُّ، عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ الزُّهْرِيُّ، عُبَيْدَةُ بْنُ الْحَارِثِ الْقُرَشِيُّ، عُبَادَةُ بْنُ الصَّامِتِ الأَنْصَاريُّ، عُمَرُ بْنُ الْخَطَّابِ الْعَدَوِيُّ، عُثْمَانُ بْنُ عَفَّانَ الْقُرَشِيُّ خَلَّفَهُ النَّبِيُّ - ﷺ - عَلَى ابْنَتِهِ وَضَرَبَ لَهُ بِسَهْمِهِ، عَلِيُّ بْنُ أَبِي طَالِبٍ الْهَاشِمِيُّ، عَمْرُو بْنُ عَوْفٍ حَلِيفُ بَنِي عَامِرِ بْنِ لُؤَيٍّ، عُقْبَةُ بْنُ عَمْرٍو الأَنْصَاريُّ، عَامِرُ بْنُ رَبِيعَةَ الْعَنَزِيُّ عَاصِمُ بْنُ ثَابِتٍ","vol":"21","page":103},{"text":"الأَنْصَارِيُّ، عُوَيْمُ بْنُ سَاعِدَةَ الأَنْصَارِيُّ، عِتْبَانُ بْنُ مَالِكٍ الأَنْصَارِيُّ، قُدَامَةُ بْنُ مَظْعُونٍ، قَتَادَةُ بْنُ النُّعْمَانِ الأَنْصَارِيُّ، مُعَاذُ بْنُ عمرو بن الجَمُوح، مُعَوِّذُ ابن عَفْرَاءَ وَأَخُوهُ، مَالِكُ بْنُ رَبِيعَةَ أَبُو أُسَيْدٍ الأنْصَارِيُّ، مُرَارَةُ بْنُ الرَّبِيعِ الأَنْصَارِيُّ، مَعْنُ بْنُ عَدِيٍّ الأَنْصَارِيُّ، مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ المُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، مِقْدَادُ بْنُ عَمْرٍو الكِنْدِيُّ حَلِيفُ بَنِي زُهْرَةَ، هِلَالُ بْنُ أُمَيَّةَ الأَنْصَارِيُّ - ﵁ -. [فتح: ٧/ ٣٢٦]\nالنبي - ﷺ - محمد بن عبد الله الهاشمي، عبد الله بن عثمان أبو بكر القرشي الصديق، عمر بن الخطاب العدوي، عثمان بن عفان القرشي؛ خلفه النبي - ﷺ - على ابنته وضرب له بسهمه وأجره، علي بن أبي طالب الهاشمي، بلال بن رباح مولى أبي بكر القرشي، حمزة بن عبد المطلب الهاشمي، حاطب بن أبي بلتعة حليف لقريش، أبو حذيفة بن عتبة بن ربيعة القرشي، حارثة بن الربيع الأنصاري قتل يوم بدر، وهو حارثة بن سراقة كان في النظارة، خبيب بن عدي الأنصاري، خنيس بن حذافة السهمي، رفاعة بن رافع الأنصاري، رفاعة بن عبد المنذر، أبو لبابة الأنصاري، الزبير بن العوام القرشي، زيد بن سهل، أبو طلبة الأنصاري، أبو زيد الأنصاري، سعد بن مالك الزهري، سعد بن خولة القرشي، سعيد بن زيد بن عمرو بن نفيل القرشي، سهل بن حنيف الأنصاري، ظهير بن رافع الأنصاري وأخوه، عبد الله بن مسعود الهذلي، عبد الرحمن بن الزهري، عبيدة بن الحارث القرشي، عبادة بن الصامت الأنصاري، عمرو بن عوف حليف بني عامر بن لؤي، عقبة بن عمرو الأنصاري، عامر بن","vol":"21","page":104},{"text":"ربيعة العنزي العدوي، عاصم بن ثابت الأنصاري، عويم بن ساعدة الأنصاري، عتبان بن مالك الأنصاري، قدامة بن مظعون، قتادة بن النعمان الأنصاري، معاذ بن عمرو بن الجموح، معوذ بن عفراء وأخوه، مالك بن ربيعة أبو أسيد الأنصاري، مسطح بن أثاثة بن عباد بن (المطلب) (^١) بن عبد مناف، مرارة بن الربيع الأنصاري، معن بن عدي الأنصاري، مقداد بن عمرو الكندي حليف بني زهرة، هلال بن أمية الواقفي.\nهذا آخر ما ذكره البخاري، وما ذكره في (خبيب بن عدي) قد سلف الاعتراض في قتله، وإنما هو خبيب بن يساف فراجعه (^٢)، ويقال: خبيب بن إساف، عن خبيب بن عبد الرحمن، أن جده هذا خبيبا ضرب يوم بدر فمال شقه فتفل عليه رسول الله ولَأَمَهُ ورده، فانطلق (^٣).\nوما ذكره في (رفاعة بن عبد المنذر أبي لبابة) إنما هو أبو لبابة بن عبد المنذر، وليس بـ (أبي لبابة) كما نبه عليه الدمياطي، واسم أبي لبابة بشير كما سلف (^٤).\nو(أبو زيد الأنصاري) قيس بن السكن كما سلف في الباب قبله (^٥). وأخو ظهير اسمه مظهر بن رافع كما سلف في الباب قبله (^٦). وأنه لم يشهد بدرا بل أحدًا، وشهد ظهير العقبة الثانية.\n_________\n(^١) في الأصل: (عبد المطلب) والمثبت من اليونينية وهو الصحيح.\n(^٢) انظره في شرح الحديث الخامس من الباب السابق.\n(^٣) قاله ابن سيد الناس في \"عيون الأثر\" ١/ ٤٢٥، والذهبي في \"تاريخ الإسلام\" ٢/ ٩٩\n(^٤) انظره في شرح الحديث التاسع عشر من الباب السابق.\n(^٥) انظره في شرح الحديث الأول منه.\n(^٦) انظر السابق.","vol":"21","page":105},{"text":"وما جزم به في عقبة بن عمرو قد سلف الاختلاف فيه في الباب قبله، وشهد العقبة مع السبعين، وكان أصغرهم، عرف بالبدري لنزوله بها، أو لموته بها، وأخوة معوذ معاذ وعوف بنو عفراء شهدوا بدرا، وأسلمت أمهم، وشهدها أيضا معاذ ومعوذ وخلاد بنو عمرو بن الجموح، ومعاذ هو الذي ضرب ساق أبي جهل فقطعها، وضربه -أعني: معاذًا- ابنه عكرمة على عاتقه فطرح يده فتعلقت بجلدة، ولم يذكر ابن إسحاق معوذا، ذكره كله الدمياطي وزاد -أعني ابن إسحاق- للثلاثة رابعا يسميه رفاعة شهد عنده بدرًا، وأنكره الواقدي، ومعوذ بكسر الواو، وكان الوقشي يأبى إلا الفتح، وما ذكره في جرح يده، وتعلقها بجلده هو ما ذكره ابن إسحاق بزيادة: لقد قاتلت عامة يومي وإني لأسحبها خلفي، فلما آذتني وضعت عليها قدمي ثم تمطيت حتى طرحتها (^١).\nقال عياض: وزاد ابن وهب في روايته: فجاء يحمل يده فبصق عليها رسول الله - ﷺ - فلصقت (^٢). قال ابن إسحاق: ثم عاش إلى زمن عثمان (^٣).\nوما ذكره في مرارة وهلال سلف التنبيه عليهما في مقتل خبيب وأنهما ليسا بدريين، ومرارة ومعن (^٤) بكريان حليفا الأنصار.\nوقوله في مِسْطَح بْن أُثَاثَةَ بْنِ عَبَّادِ بْنِ المُطَّلِبِ، كذا صوابه، وادعى الجياني أنه وقع في نسخة أبي زيد: ابن عبد المطلب.\n_________\n(^١) \"سيرة ابن هشام\" ٢/ ٢٧٥ - ٢٧٦.\n(^٢) \"الشفا\" ١/ ٣٢٤.\n(^٣) \"سيرة ابن هشام\" ٢/ ٢٧٥ - ٢٧٦.\n(^٤) ورد في هامش الأصل: يعني: ابن عدي.","vol":"21","page":106},{"text":"وصوابه ابن المطلب، وكذا في نسخة عن النسفي (^١).\nوما ذكره في سعيد بن زيد بن عمرو بن نفيل هو كذكره عثمان بن عفان فيهم حيث ضرب له بسهمه، قدم من الشام بعد ما قدم رسول الله - ﷺ - من بدر فكلمه، فضرب له بسهمه وأجره، وذكر أبو عمرو، ثم وهب بن أبي سرح أخو عمرو بن أبي سرح، وحكاه عن موسى بن عقبة (^٢)، وليس في \"مغازيه\". نعم ذكر عن ابن هشام عن غير ابن إسحاق وهب بن سعد بن أبي سرح العامري (^٣)، ولا نعرف ثلاثة شهدوا بدرا: أب وجد وابن إلا معن بن يزيد بن الأخنس السلمي على قول، والأكثر على أنهم لم يشهدوها (^٤)، ووقع في مسلم: سعد بن عبادة (^٥) ولم يصح، وإن ذكره الواقدي والمدائني وابن الكلبي فيهم، ولم يذكره ابن عقبة وابن إسحاق، وكذا من عد جابرًا منهم (^٦). واختلف في شهود أبي قتادة لها (^٧).\nوجملة من شهدها بخلف ثلاثمائة وثلاثة وستون، مائة وخمسة وتسعون من الخزرج، وأربعة وسبعون من الأوس، وأربعة وتسعون من المهاجرين وهو أكثر من عدد أهل بدر، ونظير ذلك ما وقع في العقبة.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٧٣.\n(^٢) أنظر: \"الاستيعاب\" ٤/ ١٢١.\n(^٣) \"سيرة ابن هشام\" ٢/ ٢٣٢.\n(^٤) انظر: \"الروض الأنف\" ٣/ ١٠٢.\n(^٥) مسلم (١٧٧٩) كتاب: الجهاد والسير، باب: غزوة بدر.\n(^٦) انظر: \"الاستيعاب\" ١/ ٢٩٣.\n(^٧) المصدر السابق.","vol":"21","page":107},{"text":"وأول قتيل من المسلمين يوم بدر مهجع مولى عمر بن الخطاب، رمي بسهم فقتل ثم حارثة بن سراقة (^١).\nفصل:\nواستشهد مع رسول الله - ﷺ - من المسلمين يوم بدر عبيدة بن الحارث، وعمير بن أبي وقاص ابن ستة عشر أوسبعة عشر، وعمير بن الحمام، وسعد بن حثمة، وذو الشمالين وغيرهم ستة من المهاجرين وثمانية من الأنصار، ستة من الخزرج، واثنان من الأوس.\nوقتل من المشركين سبعون، وأسر سبعون، ومن مشاهير القتلى عتبة وشيبة ابنا ربيعة والوليد وأبو جهل بن هشام وأخوه العاصي قتله عمر.\nومن الأسرى الذين أسلموا العباس، وعقيل ونوفل بن الحارث بن عبد المطلب. ويذكر أن العباس كان جسيمًا أسره أبو اليسر سعد (^٢) بن عمرو، وكان دميمًا فقيل للعباس لو أخذته لوسعته كفك فقال: ما هو إلا أن لقيته فظهر في عيني كالخندمة (^٣) وهو جبل بمكة.\nومنهم خالد بن الأعلم وهو القائل:\nولسنا على الأعاقب تدمى كلومنا … ولكن على أقدامنا تقطر الدما\nوهو أول من فر يوم بدر فأدرك وأسر، وأول أسير فدي منهم.\nأبو وداعة بن صبيرة السهمي (^٤).\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٢/ ٢٦٧.\n(^٢) في هامش الأصل: صوابه كعب.\n(^٣) رواه البزار في \"مسنده\" ٤/ ١٢٥ (١٢٩٧).\n(^٤) انظر: \"سيرة ابن هشام\" ٢/ ٣٦٥.","vol":"21","page":108},{"text":"فصل:\nروى محمد بن السائب الكلبي، عن أبي صالح عن ابن عباس ﵄ أنه - ﷺ - قال يوم بدر: \"من قتل قتيلًا فله سلبه، ومن جاء بأسير فله سلبه \" فجاء أبو اليسر بأسيرين، فقال سعد: أي رسول الله أما والله ما كان بنا جبن عن العدو (^١) الحديث، والمشهور أن هذا كان يوم حنين والكلبي ضعيف، وروايته عن أبي صالح، عن ابن عباس مخصوصة بمزيد تضعيف.\nفصل:\nوهلك أبو لهب بالعدسة فرمي بعود في حفرة وقذف عليه بالحجارة من بعيد حتى وري.\nفصل:\nفلما أوقع الله بالمشركين يوم بدر ما وقع قالوا: إن ثأرنا بأرض الحبشة فلنرسل إلى ملكها يدفع إلينا من عنده من أتباع محمد بمن قتل منا ببدر، وبعثوا عمرو بن العاص وابن أبي ربيعة إلى الحبشة، فلما بلغ - ﷺ - مخرجهما بعث عمرو بن أمية من المدينة إلى النجاشي بكتاب. ذكره أبو عمر (^٢).\nفصل:\nذكر ابن سعد بعد ذلك سرية عمير بن عدي إلى عصماء بنت مروان لخمس ليال بقين من رمضان، على رأس تسعة عشر شهرًا من مهاجره، ثم سرية سالم بن عمير إلى أبي عفك اليهودي في شوال على رأس\n_________\n(^١) عزاه الزيلعي في \"نصب الراية\" ٣/ ٤٣٠ لابن مردويه في \"تفسيره\" وساقه بسنده.\n(^٢) \"الدرر\" ص ١١٢.","vol":"21","page":109},{"text":"عشرين شهرا من مهاجره (^١)، وقال ابن إسحاق: لما قدم رسول الله - ﷺ - المدينة -يعني: من بدر- لم يقم إلا سبع ليال حتى غزا بنفسه يريد بني سليم فبلغ ماء من مياههم يقال له: الكدر فأقام عليه ثلاث ليال ثم رجع إلى المدينة، ولم يلق كيدًا (^٢) وذكر ابن سعد غزوة بني قينقاع يوم السبت نصف شوال على رأس عشرين شهرًا من مهاجره (^٣).\nقال ابن إسحاق: ثم غزا أبو سفيان بن حرب غزوة السويق في ذي الحجة (^٤). قال ابن سعد: لخمس خلون منها يوم الأحد على رأس اثنين وعشرين شهرا من مهاجره ثم غزوة قرقرة الكدر ويقال قرارة الكدر نصف المحرم على رأس ثلاث وعشرين شهرا من مهاجره، وهى من ناحية معدن بني سليم بينها وبين المدينة ثمانية بُرُد (^٥).\nفصل:\nذكر البخاري بعد وقعة بدر غزوة بني النضير، ونقل عن الزهري عن عروة أنها كانت على رأس ستة أشهر من وقعة بدر قبل أحد. قال: وجعلها ابن إسحاق بعد بئر معونة واحد.\nثم ذكر بعده قتل كعب بن الأشرف، وقتل أبي رافع ثم أحد، وكذلك ابن سعد جعل غزوة بني النضير بعد بئر معونة والرجيع بشهر في ربيع الأول على رأس سبعة وثلاثين شهرا من الهجرة فكانت بئر معونة والرجيع في صفر قبلها على رأس ستة وثلاثين، وكانت قبلها في\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٢٧ - ٢٨.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ٤٢١ - ٤٢٢.\n(^٣) \"الطبقات الكبرى\" ٢/ ٢٨ - ٢٩.\n(^٤) \"سيرة ابن هشام\" ٢/ ٤٢٢.\n(^٥) \"الطبقات الكبرى\" ٢/ ٣٠ - ٣١.","vol":"21","page":110},{"text":"شوال على راس اثنين وثلاثين شهرا، وكانت بدر القتال في رمضان\n-كما سلف- وكانت المريسيع، وهي غزوة بني المصطلق في شعبان، والخندق بعدها في ذي القعدة سنة خمس (^١)، قال السهيلي: ذكر ابن إسحاق غزوة بني النضير هنا يعني: بعد بئر معونة وكان ينبغي ذكرها بعد بدر؛ لما روى عقيل وغيره عن الواقدي قال: كانت غزوة بني النضير بعد بدر بستة أشهر (^٢).\nقال ابن التين: وهو دال على أنها كانت في صفر من السنة الثالثة، والذي ذكر أبو محمد في \"جامع مختصره\" عن الزهري أنها كانت في المحرم منها، قال: وذكر عن غير الزهري أنها كانت تاسع ربيع الأول سنة أربع، خرج إليهم رسول الله - ﷺ - ذلك اليوم وحاصرهم ثلاثة وعشرين يومًا قال: وفيها نزلت صلاة الخوف، وقيل: نزلت في ذات الرقاع.\nقال الداودي: وقول ابن إسحاق أشبه لقوله تعالى: ﴿وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ﴾ [لأحزاب: ٢٦] وإنما ظاهروا الأحزاب الذين لحقوا برسول الله - ﷺ - من بني قريظة فأنسأهم، وإنما كان ذلك قبل خروجه إليهم، وذكر ابن سعد أن سرية كعب بن الأشرف كانت لأربع عشرة ليلة مضت من ربيع الأول على رأس خمسة وعشرين شهرا من مهاجره (^٣).\nوذكر ابن إسحاق (^٤) أن خبر محيصة بن مسعود مع ابن سنينة -ثم\n_________\n(^١) المصدر السابق ٢/ ٤٨ - ٦٥ بمعناه.\n(^٢) \"الروض الأنف\" ٣/ ٢٥٠.\n(^٣) \"الطبقات الكبرى\" ٢/ ٣١.\n(^٤) \"سيرة ابن إسحاق\" ص ٣٠٠.","vol":"21","page":111},{"text":"غزوة غطفان بناحية نجد، ثم غزوة بجران، ثم سرية زيد بن حارثة إلى القردة اسم ماء، ثم أحد، ثم حمراء الأسد، ثم سرية أبي سلمة، ثم سرية عبد الله بن أنيس، وبعث الرجيع، وقصة بئر معونة، ثم غزوة بني النضير، ثم غزوة ذات الرقاع، ثم غزوة بدر الآخرة، ثم غزوة دومة الجندل، ثم غزوة الخندق.\nوذكر ابن سعد قبلها -أعني: الخندق- غزوة المريسيع في شعبان من السنة، وقبلها دومة الجندل كما ذكرناه في ربيع الأول على رأس سبعة وأربعين شهرا من مهاجره، وقبلها ذات الرقاع في المحرم على رأس سبعة وأربعين شهرا، وقبلها بدر الموعد في ذي القعدة على رأس خمسة وأربعين شهرا، وقبلها بنو النضير في ربيع الأول سنة أربع، وكان خرج إليهم، وكلمهم أن يعينوه في دية الرجلين الكلابيين اللذين قتلهما عمرو بن أمية الضمري حين رجع من بئر معونة، وكان لهما عهد من رسول الله - ﷺ - (^١)، وسيكون لنا عودة إلى هذا في الخندق، فاعلم ذلك.\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥٧.","vol":"21","page":112},{"text":"<span data-type='title' id=toc-2454>١٤ - باب حَدِيثِ بَنِي النَّضِيرِ</span>\nوَمَخْرَجِ رَسُولِ اللَّهِ - ﷺ - إِلَيْهِمْ فِي دِيَةِ الرَّجُلَيْنِ، وَمَا أَرَادُوا مِنَ الْغَدْرِ بِرَسُولِ اللَّهِ - ﷺ -. قَالَ الزُّهْرِيُّ عَنْ عُرْوَةَ: كَانَتْ عَلَى رَأْسِ سِتَّةِ أَشْهُرٍ مِنْ وَقْعَةِ بَدْرٍ قَبْلَ أُحُدٍ. وَقَوْلِ اللَّهِ تَعَالَى: ﴿هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِنْ دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا﴾ [الحشر: ٢] وَجَعَلَهُ ابْنُ إِسْحَاقَ بَعْدَ بِئْرِ مَعُونَةَ وَأُحُدٍ.\n\n٤٠٢٨ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: حَارَبَتِ النَّضِيرُ وَقُرَيْظَةُ، فَأَجْلَى بَنِي النَّضِيرِ، وَأَقَرَّ قُرَيْظَةَ وَمَنَّ عَلَيْهِمْ، حَتَّى حَارَبَتْ قُرَيْظَةُ، فَقَتَلَ رِجَالَهُمْ، وَقَسَمَ نِسَاءَهُمْ وَأَوْلَادَهُمْ وَأَمْوَالَهُمْ بَيْنَ الْمُسْلِمِينَ، إِلاَّ بَعْضَهُمْ لَحِقُوا بِالنَّبِيِّ - ﷺ - فَآمَنَهُمْ وَأَسْلَمُوا، وَأَجْلَى يَهُودَ الْمَدِينَةِ كُلَّهُمْ بَنِي قَيْنُقَاعَ وَهُمْ رَهْطُ عَبْدِ اللَّهِ بْنِ سَلَامٍ وَيَهُودَ بَنِي حَارِثَةَ، وَكُلَّ يَهُودِ الْمَدِينَةِ. [مسلم: ١٧٦٦ - فتح: ٧/ ٣٢٩]\n\n٤٠٢٩ - حَدَّثَنِي الْحَسَنُ بْنُ مُدْرِكٍ، حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ، أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ: سُورَةُ الْحَشْرِ. قَالَ قُلْ سُورَةُ النَّضِيرِ.\nتَابَعَهُ هُشَيْمٌ عَنْ أَبِي بِشْرٍ. [٤٦٤٥، ٤٨٨٢، ٤٨٨٣ - مسلم: ٣٠٣١ - فتح: ٧/ ٣٢٩]\n\n٤٠٣٠ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ أَبِيهِ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ﵁ قَالَ: كَانَ الرَّجُلُ يَجْعَلُ لِلنَّبِيِّ - ﷺ - النَّخَلَاتِ حَتَّى افْتَتَحَ قُرَيْظَةَ وَالنَّضِيرَ، فَكَانَ بَعْدَ ذَلِكَ يَرُدُّ عَلَيْهِمْ. [انظر: ٢٦٣٠ - مسلم: ١٧٧١ - فتح: ٧/ ٣٢٩]\n\n٤٠٣١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ قَالَ: حَرَّقَ رَسُولُ اللَّه - ﷺ - نَخْلَ بَنِي النَّضِيرِ وَقَطَعَ -وَهْيَ الْبُوَيْرَة- فَنَزَلَت: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ﴾ [الحشر:٥]. [انظر:","vol":"21","page":113},{"text":"٢٣٢٦ - مسلم: ١٧٤٦ - فتح: ٧/ ٣٢٩]\n\n٤٠٣٢ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، أَخْبَرَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - حَرَّقَ نَخْلَ بَنِي النَّضِيرِ، قَالَ: وَلَهَا يَقُولُ حَسَّانُ بْنُ ثَابِتٍ:\nوَهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ … حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ\nقَالَ فَأَجَابَهُ أَبُو سُفْيَانَ بْنُ الْحَارِثِ:\nأَدَامَ اللَّهُ ذَلِكَ مِنْ صَنِيعٍ … وَحَرَّقَ فِي نَوَاحِيهَا السَّعِيرُ\nسَتَعْلَمُ أَيُّنَا مِنْهَا بِنُزْهٍ … وَتَعْلَمُ أَيَّ أَرْضَيْنَا تَضِيرُ\n[انظر: ٢٣٢٦ - مسلم: ١٧٤٦ - فتح: ٧/ ٣٢٩]\n\n٤٠٣٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي مَالِكُ بْنُ أَوْسِ بْنِ الْحَدَثَانِ النَّصْرِيُّ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - دَعَاهُ إِذْ جَاءَهُ حَاجِبُهُ يَرْفَا فَقَالَ: هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُون؟ فَقَال: نَعَمْ، فَأَدْخِلْهُمْ. فَلَبِثَ قَلِيلًا، ثُمَّ جَاءَ فَقَالَ: هَلْ لَكَ فِي عَبَّاسٍ وَعَلِيٍّ يَسْتَأْذِنَان؟ قَال: نَعَمْ. فَلَمَّا دَخَلَا قَالَ عَبَّاسٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ بَيْنِى وَبَيْنَ هَذَا. وَهُمَا يَخْتَصِمَانِ فِي الَّذِى أَفَاءَ اللَّهُ عَلَى رَسُولِهِ - ﷺ - مِنْ بَنِي النَّضِيرِ، فَاسْتَبَّ عَلِيٌّ وَعَبَّاسٌ، فَقَالَ الرَّهْطُ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ. فَقَالَ عُمَرُ: اتَّئِدُوا، أَنْشُدُكُمْ بِاللَّهِ الَّذِى بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ - ﷺ - قَالَ: \"لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ\". يُرِيدُ بِذَلِكَ نَفْسَهُ؟ قَالُوا: قَدْ قَالَ ذَلِكَ. فَأَقْبَلَ عُمَرُ عَلَى عَبَّاسٍ وَعَلِيٍّ فَقَالَ: أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ - ﷺ - قَدْ قَالَ ذَلِكَ؟ قَالَا: نَعَمْ. قَالَ: فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ: إِنَّ اللَّهَ سُبْحَانَهُ كَانَ خَصَّ رَسُولَهُ - ﷺ - فِي هَذَا الْفَيْءِ بِشَيْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ فَقَالَ جَلَّ ذِكْرُهُ: ﴿وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ﴾ إِلَى قَوْلِهِ: ﴿قَدِيرٌ﴾ [الحشر:٦] فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللَّهِ - ﷺ -، ثُمَّ وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ، وَلَا اسْتَأْثَرَهَا عَلَيْكُمْ، لَقَدْ أَعْطَاكُمُوهَا وَقَسَمَهَا","vol":"21","page":114},{"text":"فِيكُمْ، حَتَّى بَقِىَ هَذَا الْمَالُ مِنْهَا، فَكَانَ رَسُولُ اللَّهِ - ﷺ - يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ، ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ، فَعَمِلَ ذَلِكَ رَسُولُ اللَّهِ - ﷺ - حَيَاتَهُ، ثُمَّ تُوُفِّيَ النَّبِيُّ - ﷺ - فَقَالَ أَبُو بَكْرٍ فَأَنَا وَلِيُّ رَسُولِ اللَّهِ - ﷺ -. فَقَبَضَهُ أَبُو بَكْرٍ، فَعَمِلَ فِيهِ بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ - ﷺ - وَأَنْتُمْ حِينَئِذٍ. فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ: وَقَالَ تَذْكُرَانِ أَنَّ أَبَا بَكْرٍ عَمِلَ فِيهِ كَمَا تَقُولَانِ، وَاللَّهُ يَعْلَمُ إِنَّهُ فِيهِ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَقُلْتُ أَنَا وَلِيُّ رَسُولِ اللَّهِ - ﷺ - وَأَبِي بَكْرٍ. فَقَبَضْتُهُ سَنَتَيْنِ مِنْ إِمَارَتِي أَعْمَلُ فِيهِ بِمَا عَمِلَ رَسُولُ اللَّهِ - ﷺ - وَأَبُو بَكْرٍ، وَاللَّهُ يَعْلَمُ أَنِّي فِيهِ صَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ، ثُمَّ جِئْتُمَانِي كِلَاكُمَا وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا جَمِيعٌ، فَجِئْتَنِي -يَعْنِى عَبَّاسًا- فَقُلْتُ لَكُمَا: إِنَّ رَسُولَ اللَّهِ - ﷺ - قَالَ: \"لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ\". فَلَمَّا بَدَا لِي أَنْ أَدْفَعَهُ إِلَيْكُمَا قُلْتُ: إِنْ شِئْتُمَا دَفَعْتُهُ إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ، لَتَعْمَلَانِ فِيهِ بِمَا عَمِلَ فِيهِ رَسُولُ اللَّهِ - ﷺ - وَأَبُو بَكْرٍ، وَمَا عَمِلْتُ فِيهِ مُذْ وَلِيتُ، وَإِلاَّ فَلَا تُكَلِّمَانِي، فَقُلْتُمَا: ادْفَعْهُ إِلَيْنَا بِذَلِكَ. فَدَفَعْتُهُ إِلَيْكُمَا، أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ؟ فَوَاللَّهِ الَّذِى بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لَا أَقْضِي فِيهِ بِقَضَاءٍ غَيْرِ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ، فَإِنْ عَجَزْتُمَا عَنْهُ، فَادْفَعَا إِلَيَّ فَأَنَا أَكْفِيكُمَاهُ. [انظر: ٢٩٠٤ - مسلم: ١٧٥٧ - فتح:٧/ ٣٣٤]\n\n٤٠٣٤ - قَالَ فَحَدَّثْتُ هَذَا الْحَدِيثَ عُرْوَةَ بْنَ الزُّبَيْرِ، فَقَالَ: صَدَقَ مَالِكُ بْنُ أَوْسٍ، أَنَا سَمِعْتُ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - تَقُولُ: أَرْسَلَ أَزْوَاجُ النَّبِيِّ - ﷺ - عُثْمَانَ إِلَى أَبِي بَكْرٍ يَسْأَلْنَهُ ثُمُنَهُنَّ مِمَّا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ - ﷺ -، فَكُنْتُ أَنَا أَرُدُّهُنَّ، فَقُلْتُ لَهُنَّ: أَلَا تَتَّقِينَ اللَّهَ؟ أَلَمْ تَعْلَمْنَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: \"لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ -يُرِيدُ بِذَلِكَ نَفْسَهُ- إِنَّمَا يَأْكُلُ آلُ مُحَمَّدٍ - ﷺ - فِي هَذَا الْمَالِ\"؟ فَانْتَهَى أَزْوَاجُ النَّبِيِّ - ﷺ - إِلَى مَا أَخْبَرَتْهُنَّ. قَالَ: فَكَانَتْ هَذِهِ الصَّدَقَةُ بِيَدِ عَلِيٍّ، مَنَعَهَا عَلِيٌّ عَبَّاسًا فَغَلَبَهُ عَلَيْهَا، ثُمَّ كَانَ بِيَدِ حَسَنِ بْنِ عَلِيٍّ، ثُمَّ بِيَدِ حُسَيْنِ بْنِ عَلِيٍّ، ثُمَّ بِيَدِ عَلِيِّ بْنِ حُسَيْنٍ وَحَسَنِ بْنِ حَسَنٍ، كِلَاهُمَا كَانَا يَتَدَاوَلَانِهَا، ثُمَّ بِيَدِ زَيْدِ بْنِ حَسَنٍ، وَهْيَ صَدَقَةُ رَسُولِ اللَّهِ - ﷺ - حَقًّا. [٦٧٢٧، ٦٧٣٠ - مسلم: ١٧٥٨ - فتح: ٧/ ٣٣٥]","vol":"21","page":115},{"text":"٤٠٣٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ فَاطِمَةَ - ﵍ - وَالْعَبَّاسَ أَتَيَا أَبَا بَكْرٍ يَلْتَمِسَانِ مِيرَاثَهُمَا. أَرْضَهُ مِنْ فَدَكٍ، وَسَهْمَهُ مِنْ خَيْبَرَ. [انظر: ٣٠١٢ - مسلم: ١٧٥٩ - فتح: ٧/ ٣٣٦]\n\n٤٠٣٦ - فَقَالَ أَبُو بَكْرٍ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ، إِنَّمَا يَأْكُلُ آلُ مُحَمَّدٍ فِي هَذَا الْمَالِ\". وَاللَّهِ لَقَرَابَةُ رَسُولِ اللَّهِ - ﷺ - أَحَبُّ إِلَيَّ أَنْ أَصِلَ مِنْ قَرَابَتِى. [انظر: ٣٠٩٣ - مسلم: ١٧٥٩ - فتح: ٧/ ٣٣٦]\n(باب حَدِيثِ بَنِي النَّضِيرِ) قد سلف الكلام على ذلك قريبا واضحًا.\nوالنسبة إلى بني النضير نَضَري.\nوهى عند ابن إسحاق في شهر ربيع الأول على رأس خمسة أشهر من وقعة أحد، وهو خلاف ما في الكتاب عن عروة، قال موسى بن عقبة: وكانوا قد دسوا إلى قريش في قتل رسول الله - ﷺ - فحضوهم عليه ودلوهم على العورة.\nوقال ابن سعد: خرج إليهم يوم السبت في ربيع الأول على رأس سبعة وثلاثين شهرا من مهاجره (^١)، وذكر عبد بن حميد في \"تفسيره\" عن قتادة: كانت مرجعه من أحد، وعن عكرمة هي قبل قتل ابن الأشرف، وأنه في صبيحة قتله أجلاهم، فقالوا: ذرنا نبك على سيدنا. فقال لهم: \"لا\"، قالوا: فحزة على حزة؟ قال: \"نعم\" (^٢).\nوقول الزهري الذي ذكره البخاري أسنده الحاكم في \"إكليله\" من حديث موسى بن المساور، عن الله عبد بن معاذ، عن معمر، عنه، به.\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥٧.\n(^٢) انظر: \"الدر المنثور\" ٦/ ٢٧٩، ٢٨١.","vol":"21","page":116},{"text":"وفي \"الإكليل\" عن عروة: بنو النضير ثم ذات الرقاع، ثم دومة الجندل، ثم الخندق. ويأتي في \"الصحيح\" عن عائشة ﵂: لما رجع - ﷺ - من الخندق ووضع السلاح، أتاه جبريل فقال: وضعت السلاح! والله ما وضعناه، اخرج إليهم قال: \"إلى أين\"؟ قال: إلى هاهنا وأشار إلى بني قريظة (^١).\nوقال الحاكم: اتفق أهل المغازي على خلافه، فعد إجماعهم أنها قبل الخندق على خلاف بيثهم في وقته، قال: وغزوة بني قريظة والنضير وأحد.\nوتابع ابن إسحاق على ذكرها هنا أبو معشر وابن سعد ومقاتل والفراء والزجاج، ونقله إسماعيل بن زياد عن ابن عباس.\nفصل:\nو(الرجلان) هما اللذان قتلهما عمرو بن أمية الضمري حين قتل أصحاب بئر معونة، وكان عمرو ورجل آخر في سرحهم.\nقال ابن هشام: هو المنذر بن محمد؛ قال: لما قاتل وأسروا عمرًا ثم أطلقه عامر بن الطفيل عن رقبة زعم أنها كانت على أمه، فخرج عمرو حتى إذا كان بالقرقرة من صدر قناة أقبل رجلان من بني عامر، قال ابن هشام: ثم (^٢) من بني كلاب.\nوذكر أبو عمر أنهما من بني سليم حتى نزلا معه في ظل هو فيه، فكان مع العامريين عقد من رسول الله - ﷺ - وجوار لم يعلم به عمرو، وقد سألهما حين نزلا: ممن أنتما؟ فقالا: من بني عامر فأمهلهما\n_________\n(^١) سيأتي برقم (٤١١٧) كتاب: المغازي، باب: مرجع النبي من الأحزاب.\n(^٢) أي: يمتد نسبهم إليهم.","vol":"21","page":117},{"text":"حتى إذا ناما، عدا عليهما فقتلهما، وهو يرى أنه قد أصاب بهما ثُؤْرَه (^١).\nوروى ابن عباس ﵄ فيما ذكره أبو نعيم في \"دلائله\": أنه - ﷺ - أتى بني قريظة فسألهم فرحبوا به، وقالوا: إخواننا من بني النضير لا نحب أن نقطع أمرا دونهم، نعلمهم وتأتينا يوم كذا فلما جاء يوم وعدهم أدخلوه في صفة لهم، ثم خرجوا يجمعون به السلاح وينتظرون ابن الأشرف أن يقدم من المدينة ليثوروا على رسول الله - ﷺ - فنزل عليه جبريل بخبرهم، فقام ولم يؤذن أصحابه مخافة أن يثوروا إليهم فوقف على باب الحجرة، فلما أبطأ خرج علي فقال: يا رسول الله، أبطأت علينا، فقال: \"غدرت بي يهود، أقم مكانك فلا يخرج بعض أصحابك\" فأخبره بالأمر، وأوقفه حتى يخرج صاحبه، وكان معه أبو بكر وعمر.\nوفي لفظ: أن بني النضير لما تآمروا ألقوا عليه حجرًا فأخذه جبريل (^٢). وقال ابن إسحاق: فلما قدم عمرو على رسول الله - ﷺ - وأخبره قال - ﷺ -: \"لقد قتلت قتلتين لأدينهما\" (^٣) قال: وكان بين بني النضير وعامر حلف وعقد، فقالوا: نعم، يا أبا القاسم نعينك، ثم خلا بعضهم ببعض، فقالوا: إنكم لن تجدوا الرجل على مثل حاله هذِه، ورسول الله - ﷺ - في جنب جدار من بيوتهم قاعد، (فمن) (^٤) رجل يعلو على هذا البيت فيلقي عليه صخرة فيريحنا منه؟ فانتدب\n_________\n(^١) \"الدرر\" ص ١٦٣.\n(^٢) \"دلائل النبوة\" ص ٤٨٩ - ٤٩٠.\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ١٨٦.\n(^٤) في الأصل: فمر، والمثبت هو الصواب.","vol":"21","page":118},{"text":"لذلك عمرو بن جحاش بن كعب أحدهم فقال: أنا لذلك، فصعد ليلقي عليه صخرة كما قال، ورسول الله - ﷺ - في نفر من أصحابه، فيهم أبو بكر وعمر وعلي (^١).\nزاد أبو نعيم: والزبير وطلحة وسعد بن معاذ وأسيد بن حضير وسعد بن عبادة، فقال حيي بن أخطب: قد جاءكم محمد في نفير لا يبلغون عشرة، فاطرحوا عليه حجارة فاقتلوه (^٢).\nقال ابن إسحاق: فأتى رسول الله - ﷺ - الخبر من السماء بما أراد القوم، فقام راجعًا إلى المدينة فلما استلبث أصحاب رسول الله - ﷺ - قاموا في طلبه فلقوا رجلًا مقبلا من المدينة، فسألوه عنه فقال: رأيته داخلا المدينة فأسرع الصحابة حتى انتهوا إليه فأخبرهم بما كانت اليهود أرادت من الغدر به (^٣).\nقال موسى بن عقبة: ونزل في ذلك: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ﴾ الآية [المائدة: ١١] زاد ابن سعد: فإن ابن جحاش لما هم بما هم به قال سلام بن مشكم: لا تفعلوا، والله ليخبرن بما هممتم به، وإنه لنقض العهد الذي بيننا وبينه، وبعث إليهم رسول الله \" - ﷺ - محمد بن مسلمة أنِ اخرجوا من بلدي فلا تساكنوني بها وقد هممتم بما هممتم به من الغدر، وقد أجَّلتكم عشرا، فمن رئي بعد ذلك ضربت عنقه، فمكثوا أيامًا يتجهزون، فأرسل إليهم ابن أبي فثبطهم، فأرسلوا إلى رسول الله - ﷺ -: إنا لا نخرج واصنع ما بدا لك. قال - ﷺ -: \"الله أكبر حاربت يهود\" فخرج إليهم، فاعتزلتهم قريظة\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ١٩١.\n(^٢) \"دلائل النبوة\" ص ٤٩١.\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ١٩١ - ١٩٢.","vol":"21","page":119},{"text":"فلم تعنهم وخذلهم ابن أبي وحلفاؤهم من غطفان، وحاصرهم خمسة عشر يومًا (^١)، وكذا ذكر المدة المذكورة أبو معشر وابن حبان وتوبعا (^٢)، وفي ابن إسحاق عن ابن هشام (^٣): ست ليال ونزل تحريم الخمر (^٤)، وقال سليمان التيمي: قريبا من عشرين ليلة، وقال ابن الطلاع: ثلاثة وعشرين يوما. وعن عائشة: خمسة وعشرين يوما. وفي \"تفسير مقاتل\": إحدى وعشرين ليلة. قال ابن سعد: ثم أجلاهم فتحملوا على ستمائة بعير وكانت صفيًّا له، حبسًا لنوائبه، ولم يخمسها ولم يسهم منها لأحد إلا لأبي بكر وعمر وابن عوف وصهيب بن سنان والزبير بن العوام وأبي سلمة بن عبد الأسد وأبي دجانة (^٥).\nوروى عبد بن حميد في \"تفسيره\": عن عبد الرزاق عن معمر، عن الزهري، عن عبد الرحمن بن كعب عن رجل له صحبة إن سبب إجلاء بني النضير أن كفار قريش كتبوا بعد بدر إلى اليهود (ينذرونهم) (^٦) فلما بلغهم ذلك اجتمعت بنو النضير على الغدر. وأرسلوا إلى رسول الله - ﷺ -: اخرج إلينا في ثلاثين من أصحابك، ولنخرج إليك في ثلاثين حبرًا فقالوا بعد: اخرج في ثلاثة ونحن في ثلاثة ففعل، واشتمل كل يهودي على خنجر للفتك به فأرسلت امرأة ناصحة من بني النضير إلى أخيها رجل مسلم من الأنصار فأخبرته، فأقبل أخوها سريعًا حتى\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥٧ - ٥٨.\n(^٢) \"السيرة النبوية\" لابن حبان ص ٢٣٦.\n(^٣) كذا في الأصل، وفي هامش الأصل: ينبغي التعليق وفي ابن هشام عن ابن إسحاق.\n(^٤) \"سيرة ابن هشام\" ٣/ ١٩٢.\n(^٥) \"الطبقات الكبرى\" ٢/ ٥٨.\n(^٦) غير واضحة بالأصل، والمثبت الأقرب للسياق.","vol":"21","page":120},{"text":"أدرك رسول الله - ﷺ - فسارّه بذلك فرجع، فلما كان من الغد غدا عليهم بالكتائب فحاصرهم وكانوا من سبط لم يصبهم جلاء منذ كتب الله -﷿-\nعلى بني إسرائيل الجلاء فذلك إجلاؤهم (^١).\nقال عبد بن حميد: حدثنا إبراهيم بن الحكم عن أبيه، عن عكرمة أنه - ﷺ - غدا يومًا إلى بني النضير ليسألهم كيف الدية فيهم فلم يروا معه أحدًا فائتمروا بقتله فذكر الحديث، ولأبي نعيم: عزم اليهود على ما هموا به، فقال لهم كنانة بن صوريا: قد أخبره الله بما هممتم به من الغدر والله إنه لرسول الله فلا تخدعوا أنفسكم (^٢).\nفائدة:\nقوله: (﴿لِأَوَّلِ الْحَشْرِ﴾) قيل: هو أول حشر إلى الشام يحشر إليها يوم القيامة. قاله الأزهري (^٣). وقال القتبي: الحشر: الجلاء، وذلك أن بني النضير أول من أخرج من ديارهم. قال ابن التين: (ومخرجه - ﷺ - .. إلى آخره) لم يأت به في الحديث؛ لأنه مشهور عند غيره وليس فيه حديث ذو إسناد وقد أسلفته لك.\nثم ذكر البخاري في الباب سبعة أحاديث:\nأحدها:\nحديث ابن عُمَرَ ﵄ قَالَ حَارَبَتِ النَّضيرُ وَقُرَيْظَةُ، فَأَجْلَى بَنِي النَّضيرِ، وَأَقَرَّ قُرَيْظَةَ وَمَنَّ عَلَيْهِمْ، حَتَّى حَارَبَتْ قُرَيْظَةُ، فَقَتَلَ رِجَالَهُمْ، وسبى نِسَاءَهُمْ وَأَوْلَادَهُمْ وَأَمْوَالَهُمْ بَيْنَ المُسْلِمِينَ، إِلَّا بَعْضَهُمْ لَحِقُوا بِالنَّبِيِّ - ﷺ - فَآمَنَهُمْ وَأَسْلَمُوا، وَأَجْلَى يَهُودَ المَدِينَةِ\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٥/ ٣٥٨.\n(^٢) \"دلائل النبوة\" ص ٤٩٢.\n(^٣) \"تهذيب اللغة\" ١/ ٨٢٧.","vol":"21","page":121},{"text":"كُلَّهُمْ: بَنِي قَيْنُقَاعَ وَهُمْ رَهْطُ عَبْدِ اللهِ بْنِ سَلَامٍ، وَيَهُودَ بَنِي حَارِثَةَ، وَكُلَّ يَهُودِ المَدِينَةِ.\n(قَيْنُقَاع): نونه مثلثه كما سلف، وسلام مخفف اللام.\nثانيها:\nحديث أبي عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ: سُورَةُ الحَشْرِ. قَالَ: قُلْ: سُورَةُ النَّضِيرِ.\n(تَابَعَهُ هُشَيْمٌ) هذِه المتابعة أسلفها في التفسير من حديث سعيد بن سليمان عنه (^١). قال الداودي إنما أنفي أن يكون الحشر يوم القيامة أو غيره فكره النسب إلى غير معلوم.\nثالثها:\nحديث أَنَسِ: كَانَ الرَّجُلُ يَجْعَلُ لِلنَّبِيِّ - ﷺ - النَّخَلَاتِ حَتَّى افْتَتَحَ قُرَيْظَةَ وَالنَّضِيرَ، فَكَانَ بَعْدَ ذَلِكَ يَرُدُّ عَلَيْهِمْ.\nرابعها:\nحديث ابن عُمَرَ ﵄: حَرَّقَ رَسُولُ اللهِ - ﷺ - نَخْلَ بَنِي النَّضِيرِ وَقَطَعَ -وَهْيَ البُوَيْرَةُ- فَنَزَلَتْ: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ﴾ [الحشر: ٥].\nقال أهل التأويل: وقع في [قلب] (^٢) نفر من المسلمين من قول اليهود: قد كنت تنهى عن الفساد فما هذا الفساد؟ شيء حتى أنزل الله ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾ إلى قوله: ﴿وَلِيُخْزِيَ الْفَاسِقِينَ﴾.\nواللِينَة: ألوان التمر ما عدا العجوة والبرني، وأصل لينة لونة، فقلبت الواو لانكسار ما قبلها، وقيل: إنها العجوة. حكاه الداودي.\n_________\n(^١) سيأتي برقم (٤٨٨٢).\n(^٢) زيادة يقتضيها السياق.","vol":"21","page":122},{"text":"وفيه: أنه لم يحرق من نخلهم شيئًا إلا ما ليس بقوت للناس وكانوا يقتاتون العجوة، وفي الحديث: \"العجوة من الجنة\" (^١). وثمرها يغدو أحسن غذاء، والبرني أيضًا كذلك.\nوفي \"معاني الفراء\" من حديث الكلبي عن أبي صالح، عن ابن عباس ﵄: أمر رسول الله - ﷺ - بقطع النخل كله إلا العجوة ذلك اليوم (^٢). ففي قوله تعالى: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾ تنبيه على كراهة قطع ما يقتات به ويغذو من شجر العدو إذا رجي أن يصير للمسلمين، وقد كان الصديق يوصي الجيوش: لا تقطعوا شجرا مثمرًا (^٣)، وأخذ بذلك الأوزاعي (^٤) فإما تأولوا الحديث، وإما خصوه بالشارع، وقد سلف إيضاح ذلك في موضعه، ولم يختلفوا أن سورة الحشر نزلت\nفي بني النضير ولا اختلفوا أموالهم لأن المسلمين لم يوجفوا عليها بخيل ولا ركاب ولكن قذف الرعب في قلوبهم فجلوا عن منازلهم إلى خيبر، ولم يكن ذلك عن قتال من المسلمين لهم، فقسمها بين المهاجرين دون الأنصار؛ ليدفع بذلك مؤنتهم عن الأنصار إذا كانوا قد ساوَوْهم في الأموال والديار، وأعطى رجلين من الأنصار محتاجين كما ذكره في \"الإكليل\": سهل بن حنيف وأبا دجانة، وأعطى سيف بن أبي الحقيق سعد بن معاذ، وكان سيفا له ذكر عندهم، وذكر أبو بكر البلاذري في \"فتوحه\" أن قوله تعالى: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾ [لحشر: ٩]، نزلت فيهم، وقال الصديق: جزاكم الله\n_________\n(^١) رواه الترمذي (٢٠٦٦)، وابن ماجه (٣٤٥٥) من حديث أبي هريرة.\n(^٢) \"معاني القرآن\" ٣/ ١٤٤.\n(^٣) انظر: \"تاريخ الطبري\" ٢/ ٢٤٦.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٣٣.","vol":"21","page":123},{"text":"يا معشر الأنصار خيرًا، فوالله ما مثلنا ومثلكم إلا كما قال الغنوي (^١):\nجزى الله عنا جعفرا حين أزلقت … بنا نعلنا في الواطئين فزلت\nأبوا أن يملونا ولو أن أمنا … تلاقي الذي لاقوه منا لملت (^٢)\nوفي \"تفسير الضحاك\": أمر - ﷺ - بضيفة من النخل يقال له البرني، وكانت النخلة فيها (…) (^٣) إليهم من وضيف أو وضيفة، وكان تمر ذلك الصنف أصفر وحجمه صغير، فقطع منها ست نخلات، وعند مقاتل: وكان الناس تطيب فيه إذا تصنع.\nالحديث الخامس: حديث ابن عُمَرَ ﵄ أَنَّ النَّبِيَّ - ﷺ - حَرَّقَ نَخْلَ بَنِي النَّضيرِ، قَالَ: وَلَهَا يَقُولُ حَسَّانُ بْنُ ثَابِتٍ:\nوَهَانَ على سَرَاةِ بَنِي لُؤَيِّ … حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ\nقَال: فَأَجَابَهُ أبو سفيان بْنُ الحَارِثِ:\nأَدَامَ اللهُ ذَلِكَ مِنْ صَنِيعٍ … وَحَرَّقَ في نَوَاحِيهَا السَّعِيرُ\nستَعْلَمُ أَيُّنَا مِنْهَا بِنُزْهٍ … وَتَعْلَمُ أَيَّ أَرْضَيْنَا تَضِيرُ\nهذِه رواية البخاري: وقال أبو عمرو الشيباني وغيره: أن أبا سفيان بن الحارث قال: يعز على سراة بني لؤي .. البيت، ويروى: بالوبيلة.\nوذكر ابن سعد أنه - ﷺ - أعطى الزبير بن العوام، وأبا سلمة البويرة من أرضهم (^٤) فأجابه حسان:\n_________\n(^١) ورد بهامش الأصل: قال الشافعي: وأخبرني بعض أهل العلم أن أبا بكر الصديق قال: ما وجدت أنا لهذا الحي من الأنصار مثلًا إلا ما قال طفيل الغنوي، فذكر بيتين من شعره من هذا تسمية الغنوي، والله أعلم.\n(^٢) \"فتوح البلدان\" ص ٣١.\n(^٣) غير واضحة بالأصل.\n(^٤) \"الطبقات الكبرى\" ٢/ ٥٨.","vol":"21","page":124},{"text":"أدام الله ذلكم حريقا … وضرم في طوائفها السعير\nهم أوتوا الكتاب فضيعوه … فهم عمي عن التوراة بور\nوهذِه أشبه بالصواب من الرواية الأولى كما قاله بعض شيوخنا (^١). و(الْبُوَيْرَةُ): بضم الباء تصغير فعدله، وهي حذو الثبرة من تيماء، قال أبو عبيد: تسير من المدينة منازل إليها و(قول حسان: لهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ) لأن قريشًا الذين حملوا كعب بن أسد القرظي صاحب عقد لبني قريظة على نقض العهد بينه وبين رسول الله - ﷺ - حتى خرج معهم في الخندق.\nوقوله: (بنزه) أي: ببعد، قال ابن التين: وهو بفتح النون وضبط في بعض النسخ بضمها.\nوقوله: (نضِير)، أي: نضر و(الضير): المضرة.\nالحديث السادس:\nحديث الزُّهْرِيِّ عن مَالِك بْن أَوْسِ بْنِ الحَدَثَانِ النَّصْرِيُّ، أَنَّ عُمَرَ بْنَ الخَطَّابِ - ﵁ - دَعَاهُ إِذْ جَاءَهُ حَاجِبُهُ يَرْفَا .. الحديث سلف في باب فرض الخمس (^٢) زاد هنا في آخره قال: فحدثت بهذا الحديث عروة بن الزبير فقال: صدق مالك بن أوس أنا سمعت عائشة تذكر حديث: \"لَا نُورَثُ، مَا تَرَكنَا صَدَقَةٌ .. \" فكانت هذِه الصدقة بيد علي منعها علي عباسًا فغلبه عليها، ثم كان بيد الحسن، ثم بيد الحسين، وحسن بن حسن، كلاهما كانا يتداولانها، ثم بيد زيد بن حسن، وهي صدقة رسول الله - ﷺ - حقًّا، والنصريُّ، ثم بيد علي بن الحسين بالنون.\n_________\n(^١) في هامش الأصل: بعض شيوخه هو الإِمام الحافظ فتح الدين بن سيد الناس في \"سيرته\" وقد أجازه -كما ذكره المؤلف لي- وما أظنه سمع منه شيئًا.\n(^٢) سلف برقم (٣٠٩٤).","vol":"21","page":125},{"text":"وقول عمر: (أنشدكم بالله) أي: أسألكم، وقال الداودي: أذكركم الله وأخوفكم أن قولوا الحق.\nوقوله: (\"لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ\") يريد الأنبياء، وقد جاء مصرحًا به كذلك، وقد سلف هناك؛ وعورض بقوله تعالى: ﴿وَوَرِثَ سُلَيْمَانُ دَاوُودَ﴾ [النمل: ١٦]، وقوله: في زكريا ﴿يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ﴾ [مريم: ٦].\nوالجواب: إنما ورث العلم والنبوة، يوضحه أنه لو كان المراد المال كان زكريا أحق بالميراث من آل يعقوب، وكيف يرث ما قد ورثه أبوه عن (…) (^١) فالسنة مفسرة للقرآن.\nوقوله لعلي وعباس: (هل تعلمان أن رسول الله - ﷺ - قال ذلك)، يعني: لا نورث. قالا: نعم.\nوقوله بعد: (ثم جئتماني) أي: يسألان الميراث؛ لا يعدو أحد منعه هل تعلمان ذلك إنهما قد أخبرا ذلك عنه، فعلما بالخبر، أو يكونا سألاه الميراث فذكرا شيئًا سمعا من رسول الله - ﷺ - فذكراه؛ قاله الداودي.\nوقوله: (فاستب علي والعباس) ليس من الشتم الذي يفعله رعاع الناس وغوغاؤهم، ولعله ذكر تخلفه عن الهجرة (^٢) ونحو ذلك.\n_________\n(^١) كلمة غير واضحة بالأصل.\n(^٢) ورد بهامش الأصل: العباس قال له مقالة هي مذكررة في \"صحيح مسلم\" وبعضها في البخاري، وحملها … على محمل حسن حسن فانظره في \"شرح مسلم\" للنووي.\nقلت: في \"مسلم\": فقال عباس: يا أمير المؤمنين، اقض بيني وبين هذا الكاذب الآثم الغادر الخائن برقم (١٧٥٧)، قال النووي في \"شرحه\" ١٢/ ٧٢: قال جماعة من العلماء: معناه: هذا الكاذب إن لم ينصف، فحذف الجواب. وقال القاضي عياض: قال المازري: هذا اللفظ الذي وقع لا يليق ظاهره بالعباس، وحاش لعلي أن يكون فيه بعض هذه الأوصاف، فضلًا عن كلها، ولسنا نقطع بالعصمة إلا للنبي=","vol":"21","page":126},{"text":"وقوله: (إنما يأكل في هذا المال) أي: يعطون منه ما يكفيهم ليس على وجه الميراث.\nالحديث السابع: حديث عائشة ﵂، بمثله.\nوالإيجاف في الآية المذكورة وفي الحديث قبله سرعة السير كالعنق، وقال الداودي: هو السفر والركاب: الإبل. قال: وفي أخذه لأهل السنة دلالة على فضل الكفاف.\nقيل: وفيه: إيجاب النفقات للزوجات، وإباحة أخذ القوت.\nوقول أبي بكر: (أنا ولي رسول الله - ﷺ -) يعني: خليفته على أمته. ومعنى: (غلبه عليها) ليس غلبة قهر، فلعل عليًّا سأله ذلك؛ لأنه أقوى على ذلك منه، وما كان لينكر فضل العباس.\nوفيه: خروج عن الظاهر، إلا أنه أليق بالحمل عليهم.\n_________\n= - ﷺ - ولمن شهد له به لكنا مأمورون بحسن الظن بالصحابة ﵃ أجمعين، ونفي كل رذيلة عنهم، وإذا انسدت طرق تأويلها نسبنا الكذب إلى رواتها، قال: وقد حمل هذا المعنى بعض الناس على أن أزال هذا اللفظ من نسخته تورعًا عن إثبات مثل هذا، ولعله حمل الوهم على رواته، قال المازري: وإذا كان هذا اللفظ لابد من إثباته ولم نضف الوهم إلى رواته فأجود ما حمل عليه أنه صدر من العباس على جهة الإدلال على ابن أخيه لأنه بمنزلة ابنه وقال ما لا يعتقده، وما يعلم براءة ذمة ابن أخيه منه ولعله قصد بذلك ردعه عما يعتقد أنه مخطئ فيه، وأن هذه الأوصاف يتصف بها لو كان يفعل ما يفعله عن قصد، وأن عليًّا كان لا يراها إلا موجبة لذلك في اعتقاده … ولا بد من هذا التأويل لأن هذه القضية جرت في مجلس عمر ﵁ وهو الخليفة وعثمان وسعد وزبير وعبد الرحمن ﵃، ولم يذكر أحد منهم هذا الكلام مع تشددهم في إنكار المنكر، وما ذلك إلا لأنهم فهموا بقرينة الحال أنه تكلم بما لا يعتقد ظاهره مبالغة في الزجر. اهـ","vol":"21","page":127},{"text":"<span data-type='title' id=toc-2455>١٥ - باب قَتْلُ كَعْبِ بْنِ الأَشْرَفِ</span>\n٤٠٣٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّه، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ - ﵄ - يَقُول: قَالَ رَسُولُ اللَّهِ - ﷺ -: \"مَنْ لِكَعْبِ بْنِ الأَشْرَف؟ فَإِنَّهُ قَدْ آذَى اللَّهَ وَرَسُولَهُ\". فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ فَقَال: يَا رَسُولَ اللَّه؟ أَتُحِبُّ أَنْ أَقْتُلَه؟ قَالَ \"نَعَمْ\". قَالَ: فَأْذَنْ لِي أَنْ أَقُولَ شَيْئًا. قَالَ: \"قُلْ\". فَأَتَاهُ مُحَمَّدُ بْنُ مَسْلَمَةَ فَقَال: إِنَّ هَذَا الرَّجُلَ قَدْ سَأَلَنَا صَدَقَةً، وَإِنَّهُ قَدْ عَنَّانَا، وَإِنِّي قَدْ أَتَيْتُكَ أَسْتَسْلِفُكَ. قَالَ: وَأَيْضًا وَاللَّهِ لَتَمَلُّنَّه. قَال: إِنَّا قَدِ اتَّبَعْنَاهُ فَلَا نُحِبُّ أَنْ نَدَعَهُ حَتَّى نَنْظُرَ إِلَى أَىِّ شَيْءٍ يَصِيرُ شَأْنُهُ، وَقَدْ أَرَدْنَا أَنْ تُسْلِفَنَا وَسْقًا، أَوْ وَسْقَيْنِ - وَحَدَّثَنَا عَمْرٌو غَيْرَ مَرَّةٍ، فَلَمْ يَذْكُر: وَسْقًا أَوْ وَسْقَيْنِ، فَقُلْتُ لَهُ: فِيهِ وَسْقًا أَوْ وَسْقَيْن؟ فَقَالَ: أُرَى فِيهِ وَسْقًا أَوْ وَسْقَيْنِ - فَقَالَ: نَعَمِ ارْهَنُونِي. قَالُوا: أَيَّ شَيْءٍ تُرِيدُ؟ قَال: فَارْهَنُونِي نِسَاءَكُمْ. قَالُوا: كَيْفَ نَرْهَنُكَ نِسَاءَنَا وَأَنْتَ أَجْمَلُ الْعَرَبِ؟ قَالَ: فَارْهَنُونِي أَبْنَاءَكُمْ. قَالُوا: كَيْفَ نَرْهَنُكَ أَبْنَاءَنَا فَيُسَبُّ أَحَدُهُمْ، فَيُقَالُ: رُهِنَ بِوَسْقٍ أَوْ وَسْقَيْنِ. هَذَا عَارٌ عَلَيْنَا، وَلَكِنَّا نَرْهَنُكَ اللأْمَةَ - قَالَ سُفْيَان: يَعْنِى السِّلَاحَ - فَوَاعَدَهُ أَنْ يَأْتِيَهُ، فَجَاءَهُ لَيْلًا وَمَعَهُ أَبُو نَائِلَةَ وَهْوَ أَخُو كَعْبٍ مِنَ الرَّضَاعَةِ، فَدَعَاهُمْ إِلَى الْحِصْنِ، فَنَزَلَ إِلَيْهِم، فَقَالَتْ لَهُ امْرَأَتُه: أَيْنَ تَخْرُجُ هَذِهِ السَّاعَة؟ فَقَالَ: إِنَّمَا هُوَ مُحَمَّدُ بْنُ مَسْلَمَةَ، وَأَخِي أَبُو نَائِلَةَ - وَقَالَ غَيْرُ عَمْرٍو: قَالَتْ: أَسْمَعُ صَوْتًا كَأَنَّهُ يَقْطُرُ مِنْهُ الدَّمُ. قَالَ إِنَّمَا هُوَ أَخِي مُحَمَّدُ بْنُ مَسْلَمَةَ وَرَضِيعِي أَبُو نَائِلَةَ - إِنَّ الْكَرِيمَ لَوْ دُعِىَ إِلَى طَعْنَةٍ بِلَيْلٍ لأَجَابَ. قَال: وَيُدْخِلُ مُحَمَّدُ بْنُ مَسْلَمَةَ مَعَهُ رَجُلَيْنِ - قِيلَ لِسُفْيَانَ: سَمَّاهُمْ عَمْرٌو؟ قَالَ: سَمَّى بَعْضَهُمْ. قَالَ عَمْرٌو: جَاءَ مَعَهُ بِرَجُلَيْن. وَقَالَ غَيْرُ عَمْرٍو: أَبُو عَبْسِ بْنُ جَبْرٍ، وَالْحَارِثُ بْنُ أَوْسٍ وَعَبَّادُ بْنُ بِشْرٍ قَالَ عَمْرٌو: وَجَاءَ مَعَهُ بِرَجُلَيْنِ - فَقَالَ: إِذَا مَا جَاءَ فَإِنِّي قَائِلٌ بِشَعَرِهِ فَأَشَمُّهُ، فَإِذَا رَأَيْتُمُونِي اسْتَمْكَنْتُ مِنْ رَأْسِهِ فَدُونَكُمْ فَاضْرِبُوهُ. وَقَالَ مَرَّةً: ثُمَّ أُشِمُّكُمْ. فَنَزَلَ إِلَيْهِمْ مُتَوَشِّحًا وَهْوَ يَنْفَحُ مِنْهُ رِيحُ الطِّيبِ، فَقَالَ: مَا رَأَيْتُ كَالْيَوْمِ رِيحًا - أَيْ أَطْيَبَ - وَقَالَ غَيْرُ عَمْرٍو: قَالَ: عِنْدِى أَعْطَرُ نِسَاءِ الْعَرَبِ. وَأَكْمَلُ الْعَرَبِ. قَالَ عَمْرٌو: فَقَالَ:","vol":"21","page":128},{"text":"أَتَأْذَنُ لِي أَنْ أَشَمَّ رَأْسَكَ؟ قَالَ: نَعَمْ، فَشَمَّهُ، ثُمَّ أَشَمَّ أَصْحَابَهُ، ثُمَّ قَالَ: أَتَأْذَنُ لِي؟ قَالَ: نَعَمْ. فَلَمَّا اسْتَمْكَنَ مِنْهُ قَالَ: دُونَكُمْ. فَقَتَلُوهُ ثُمَّ أَتَوُا النَّبِيَّ - ﷺ - فَأَخْبَرُوهُ. [انظر: ٢٥١٠ - مسلم:١٨٠١ - فتح:٧/ ٣٣٦]\nذكر فيه حديث جَابِرِ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ لِكَعْبِ بْنِ الأَشْرَفِ؟ فَإِنَّهُ قَدْ آذى اللهَ وَرَسُولَهُ\". فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ فَقَالَ: يَا رَسُولَ اللهِ، أَتُحِبُّ أَنْ أَقْتُلَهُ؟ قَالَ: \"نَعَمْ\". قَالَ: فَأْذَنْ لِي أَنْ أَقُولَ شَيْئًا. قَالَ: \"قُلْ\". فَأَتَاهُ مُحَمَّدُ بْنُ مَسْلَمَةَ .. الحديث بطوله.\nقال ابن سعد: كانت لأربع عشرة ليلة مضت من شهر ربيع الأول، على رأس خمسة وعشرين شهرًا من مهاجره (^١) قبل أحد بسبعة أشهر.\nقال ابن إسحاق: وكان من حديثه أنه لما أصيب أصحاب القليب، وقدم زيد بن حارثة إلى أهل السافلة وعبد الله بن رواحة إلى أهل العالية بَشِيَرينِ بالفتح، قال كعب- وكان رجلًا من طيء ثم أحد بني نبهان وكانت أمه من بني النضير-: أحق هذا؟ ترون محمدًا قتل هؤلاء وهم الأشراف والملوك، والله إن كان محمدًا أصاب هؤلاء فبطن الأرض خير من ظهرها، فلما أيقن عدو الله الخبر، خرج حتى قدم بمكة فنزل على المطلب بن أبي وداعة السهمي وعنده عاتكة بنت أبي العيص بن أمية بن عبد شمس عرض على رسول الله - ﷺ - وينشد الأشعار ويبكي أصحاب القليب (^٢)، ثم رجع إلى المدينة فشبب بنساء المدينة حتى آذاهم (^٣).\nقال: وفي رواية يونس ذكر أم الفضل زوج العباس:\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٣١.\n(^٢) \"سيرة ابن هشام\" ٢/ ٤٣٠ - ٤٣١.\n(^٣) المصدر السابق ٢/ ٤٣٦.","vol":"21","page":129},{"text":"أراحل أنت لم تظفر بمنقبة … وتارك أنت أم الفضل في الحرم\nوذكر ابن عائذ من طريق ابن لهيعة، عن أبي الأسود، عن عروة قال: ثم انبعث عدو الله يهجو رسول الله - ﷺ - والمؤمنين ويمدح عدوهم ويحرضهم عليهم فلم يرض بذلك حتى ركب إلى قريش فاستغواهم على رسول الله - ﷺ -، فقال له أبو سفيان والمشركون: أديننا أحب إليك أم دين محمد وأصحابه؟ وأي ديننا أهدى في رأيك وأقرب إلى الحق؟ فقال: أنتم أهدى منهم سبيلا وأفضل.\nوفيه: فقال - ﵇ -: \"من لنا من ابن الأشرف فقد استعلن بعداوتنا وهجائنا، وقد خرج إلى قريش فأجمعهم على قتالنا، وقد أخبرني الله ﷿ بذلك، ثم قدم أخبث ما كان ينتظر قريشا تقدم عليه فيقاتلنا\" ثم قرأ على المسلمين ما أنزل الله عليه فيه: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ …﴾ [النساء:٥١] الآية، وخمس آيات فيه وفي قريش.\nقال ابن إسحاق: حدثني عبد الله بن المغيث بن أبي بردة: \"من لي من ابن الأشرف فقد آذى الله ورسوله\" فقال له محمد بن مسلمة أخو بني عبد الأشهل: أنا لك به يا رسول الله أنا أقتله، قال: \"فافعل\" فأشرع في قتله هو وسلكان بن سلامة بن وقش، أبو نائلة (^١)، قال أبو عمر: اسمه سعد، وسلكان لقب، وكان أخًا لكعب من الرضاعة (^٢)، وعباد بن بشر بن وقش أحد بني عبد الأشهل والحارث بن أوس بن معاذ، وأبو عبس بن جبر ابن أخي سعد بن معاذ.\nقلت: وهؤلاء الخمسة من الأوس، ثم قدموا على عدو الله كعب بن\n_________\n(^١) المصدر السابق ٢/ ٤٣٦ - ٤٣٧.\n(^٢) \"الاستيعاب\" ٤/ ٣٢٩.","vol":"21","page":130},{"text":"الأشرف، فذكروا قتله وأخبروا رسول الله - ﷺ - إليك بذلك آخر الليل وهو قائم يصلي، وأن أبا نائلة شمه ثم عاد ثم أخذ بقود رأسه وقال: اضربوا عدو الله فضربوه، وذكر عباد بن بشر في ذلك شعرًا عشر أبيات آخرها:\nجاء برأسه نفركرام … هم ناهيك من صدق وبرٍّ\nوقيل: إنه أول رأس حمل في الإسلام، حكاه صاحب \"شرف المصطفى\". قال غيره: أول رأس حمل في الإسلام رأس عمرو بن الحمق (^١)، أو رأس أبي عزة الجمحي، الذي قال له - ﵇ -: \"لا يلدغ المؤمن من جحر مرتين\" (^٢)، وقد سلف حمل رأس أبي جهل.\nوروى الحاكم عن عروة أنه - ﵇ - قال: لمحمد بن مسلمة: \"لا تعجل حتى تشاور سعد بن معاذ\" فقال له سعد: اعمد إليه واذكر له الحاجة وسله أن يسلفك طعامًا. قال: وفيه نزلت: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ﴾ [النساء: ٥١] الآية. وقد سلف.\nوروى عبد بن حميد في \"تفسيره\" عن سعد بن معاذ: لما سمعت الصوت -يعني في قتله- أردت أن أسبقهم إلى رسول الله - ﷺ - فأبشره، ثم كرهت ذلك حتى يكونوا هم الذين يبشرونه، وكانت تحت كعب بن الأشرف ابنة عمير، وزعم الجاحظ أنه كان أيضًا لكعب صنمًا.\n_________\n(^١) قاله ابن سعد في \"الطبقات الكبرى\" ٦/ ٢٥.\n(^٢) رواه البيهقي في \"السنن\" ٦/ ٢٣٠ من حديث أبي هريرة، وقال: هذا إسناد فيه ضعف، وهو مشهور عند أهل المغازي، وأصل الحديث سيأتي (٦١٣٣) كتاب: الأدب، باب: لا يلدغ المؤمن من جحر مرتين، ورواه مسلم (٢٩٩٨) بدون ذكر القصة.","vol":"21","page":131},{"text":"قيل: وفيه -كما قال السهيلي-: وجوب قتل من سب الشارع، وإن كان ذا عهد خلافًا لأبي حنيفة، فإنه لا يرى قتل الذمي في مثل هذا (^١). قال أصحاب مالك: ولا يستتاب؛ لأن ذمته انتقضت.\nفصل:\nقد سلف طرف من هذا الحديث في الجهاد في باب الكذب في الحرب، وفي باب الفتك بأهل الحرب.\nوقوله هنا: (إنا محمدًا عنَّانا) أي: خلفنا المشقة.\nوفيه: جواز الكذب في الحرب والخدعة، قال: فإن القول والتقول: الكذب ونقل الكلام، وهو مباح في الحرب.\nوفيه: أن يقال عند ذلك للكافر في النبي - ﷺ - ما يرضيه ما لم يكن في ذلك شتم رسول الله - ﷺ -، والحمل على ذلك ما في قتل هذا الملعون من الصلاح التام للإسلام.\nوقوله: (فأتاه محمد بن مسلمة وقال: إن هذا الرجل سألنا صدقة، وإنه قد عنانا) كذا هنا، والذي قاله أكثر الرواة وأهل السير كما نبه عليه الدمياطي أن الذي تحدث معه إنما هو أبو نائلة، وكان يدعه في الجاهلية فيركن إليه ونزل من الربض وكان معه جماعة كما سلف.\nوالوسق بفتح الواو وكسرها ستون صاعًا، والصاع: خمسة أرطال وثلث، قيل: بالماء، وقيل: بالوسط من القمح حكاهما ابن التين.\nواختلف بما اشتق، فقال شمر: كل شيء حملته فقد وسقته، ويقال: لا أفعل كذا ما وسقت عيني الماء أي: حملته. وقال غيره: هو ضحك السماء بعضها إلى بعض، منه: ﴿وَاللَّيْلِ وَمَا وَسَقَ (١٧)﴾\n_________\n(^١) \"الروض الأنف\" ٣/ ١٤٥.","vol":"21","page":132},{"text":"[الانشقاق: ١٧]، وقوله: (كيف نَرهنك نساءنا) هو بفتح النون؛ لأنه من رهن، وفيه لغة أرهن، وكان يشبب بنساء المسلمين، كما سلف، واللأمة مهموزة، وقد فسرها سفيان بالسلاح، وعبارة القتبي: اللأمة: الدرع، وجمعها لؤم على غير قياس (^١)، وكذا قال ابن فارس أيضًا (^٢).\n_________\n(^١) انظر: \"أدب الكاتب\" ص ٨٤.\n(^٢) \"مجمل اللغة\" ٢/ ٨٠٠ مادة: (لام).","vol":"21","page":133},{"text":"<span data-type='title' id=toc-2456>١٦ - باب قَتْلُ أَبِي رَافِعٍ عَبْدِ اللَّهِ بْنِ أَبِي الْحُقَيْقِ</span>\nوَيُقَالُ: سَلاَّمُ بْنُ أَبِي الْحُقَيْقِ كَانَ بِخَيْبَرَ، وَيُقَالُ: فِي حِصْنٍ لَهُ بِأَرْضِ الْحِجَازِ. وَقَالَ الزُّهْرِيُّ: هُوَ بَعْدَ كَعْبِ بْنِ الأَشْرَفِ.\n\n٤٠٣٨ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا ابْنُ أَبِي زَائِدَة، عَنْ أَبِيه، عَنْ أَبِي إِسْحَاق، عَنِ الْبَرَاءِ بْنِ عَازِبٍ - ﵄ - قَالَ: بَعَثَ رَسُولُ اللَّهِ - ﷺ - رَهْطًا إِلَى أَبِي رَافِع، فَدَخَلَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ عَتِيكٍ بَيْتَهُ لَيْلًا وَهْوَ نَائِمٌ فَقَتَلَهُ. [انظر: ٣٠٢٢ - فتح: ٧/ ٣٤٠]\n\n٤٠٣٩ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: بَعَثَ رَسُولُ اللَّهِ - ﷺ - إِلَى أَبِي رَافِعٍ الْيَهُودِيِّ رِجَالًا مِنَ الأَنْصَارِ، فَأَمَّرَ عَلَيْهِمْ عَبْدَ اللَّهِ بْنَ عَتِيكٍ، وَكَانَ أَبُو رَافِعٍ يُؤْذِي رَسُولَ اللَّهِ - ﷺ - وَيُعِينُ عَلَيْهِ، وَكَانَ فِي حِصْنٍ لَهُ بِأَرْضِ الْحِجَازِ، فَلَمَّا دَنَوْا مِنْهُ -وَقَدْ غَرَبَتِ الشَّمْسُ، وَرَاحَ النَّاسُ بِسَرْحِهِمْ- فَقَالَ عَبْدُ اللَّهِ لأَصْحَابِهِ: اجْلِسُوا مَكَانَكُمْ، فَإِنِّي مُنْطَلِقٌ وَمُتَلَطِّفٌ لِلْبَوَّابِ، لَعَلِّى أَنْ أَدْخُلَ. فَأَقْبَلَ حَتَّى دَنَا مِنَ الْبَابِ ثُمَّ تَقَنَّعَ بِثَوْبِهِ كَأَنَّهُ يَقْضِي حَاجَةً، وَقَدْ دَخَلَ النَّاسُ، فَهَتَفَ بِهِ الْبَوَّابُ: يَا عَبْدَ اللَّه، إِنْ كُنْتَ تُرِيدُ أَنْ تَدْخُلَ فَادْخُلْ، فَإِنِّي أُرِيدُ أَنْ أُغْلِقَ الْبَابَ. فَدَخَلْتُ فَكَمَنْتُ، فَلَمَّا دَخَلَ النَّاسُ أَغْلَقَ الْبَابَ، ثُمَّ عَلَّقَ الأَغَالِيقَ عَلَى وَتَدٍ قَال: فَقُمْتُ إِلَى الأَقَالِيدِ، فَأَخَذْتُهَا فَفَتَحْتُ الْبَابَ، وَكَانَ أَبُو رَافِعٍ يُسْمَرُ عِنْدَهُ، وَكَانَ فِي عَلَالِيَّ لَهُ، فَلَمَّا ذَهَبَ عَنْهُ أَهْلُ سَمَرِهِ صَعِدْتُ إِلَيْهِ، فَجَعَلْتُ كُلَّمَا فَتَحْتُ بَابًا أَغْلَقْتُ عَلَيَّ مِنْ دَاخِلٍ، قُلْتُ إِنِ الْقَوْمُ نَذِرُوا بِي لَمْ يَخْلُصُوا إِلَيَّ حَتَّى أَقْتُلَهُ. فَانْتَهَيْتُ إِلَيْهِ، فَإِذَا هُوَ فِي بَيْتٍ مُظْلِمٍ وَسْطَ عِيَالِهِ، لَا أَدْرِى أَيْنَ هُوَ مِنَ الْبَيْت، فَقُلْت: يَا أَبَا رَافِعٍ. قَال: مَنْ هَذَا؟ فَأَهْوَيْتُ نَحْوَ الصَّوْتِ، فَأَضْرِبُهُ ضَرْبَةً بِالسَّيْفِ، وَأَنَا دَهِشٌ، فَمَا أَغْنَيْتُ شَيْئًا، وَصَاحَ فَخَرَجْتُ مِنَ الْبَيْتِ، فَأَمْكُثُ غَيْرَ بَعِيدٍ ثُمَّ دَخَلْتُ إِلَيْهِ فَقُلْتُ: مَا هَذَا الصَّوْتُ يَا أَبَا رَافِعٍ؟ فَقَالَ: لأُمِّكَ الْوَيْلُ، إِنَّ رَجُلًا فِي الْبَيْتِ","vol":"21","page":134},{"text":"ضَرَبَنِى قَبْلُ بِالسَّيْفِ. قَالَ: فَأَضْرِبُهُ ضَرْبَةً أَثْخَنَتْهُ وَلَمْ أَقْتُلْهُ، ثُمَّ وَضَعْتُ ظُبَةَ السَّيْفِ فِي بَطْنِهِ حَتَّى أَخَذَ فِي ظَهْرِهِ، فَعَرَفْتُ أَنِّي قَتَلْتُهُ، فَجَعَلْتُ أَفْتَحُ الأَبْوَابَ بَابًا بَابًا حَتَّى انْتَهَيْتُ إِلَى دَرَجَةٍ لَهُ، فَوَضَعْتُ رِجْلِي وَأَنَا أُرَى أَنِّي قَدِ انْتَهَيْتُ إِلَى الأَرْضِ فَوَقَعْتُ فِي لَيْلَةٍ مُقْمِرَةٍ، فَانْكَسَرَتْ سَاقِي، فَعَصَبْتُهَا بِعِمَامَةٍ، ثُمَّ انْطَلَقْتُ حَتَّى جَلَسْتُ عَلَى الْبَابِ فَقُلْتُ: لَا أَخْرُجُ اللَّيْلَةَ حَتَّى أَعْلَمَ أَقَتَلْتُهُ، فَلَمَّا صَاحَ الدِّيكُ قَامَ النَّاعِي عَلَى السُّورِ فَقَالَ: أَنْعَي أَبَا رَافِعٍ تَاجِرَ أَهْلِ الْحِجَازِ. فَانْطَلَقْتُ إِلَى أَصْحَابِي فَقُلْتُ: النَّجَاءَ، فَقَدْ قَتَلَ اللَّهُ أَبَا رَافِعٍ. فَانْتَهَيْتُ إِلَى النَّبِيِّ - ﷺ - فَحَدَّثْتُهُ فَقَالَ: \"ابْسُطْ رِجْلَكَ\". فَبَسَطْتُ رِجْلِي، فَمَسَحَهَا، فَكَأَنَّهَا لَمْ أَشْتَكِهَا قَطُّ. [انظر: ٣٠٢٢ - فتح: ٧/ ٣٤٠]\n\n٤٠٤٠ - حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحٌ - هُوَ ابْنُ مَسْلَمَةَ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ قَال: سَمِعْتُ الْبَرَاءَ - ﵁ - قَالَ: بَعَثَ رَسُولُ اللَّهِ - ﷺ - إِلَى أَبِي رَافِعٍ عَبْدَ اللَّهِ بْنَ عَتِيكٍ، وَعَبْدَ اللَّهِ بْنَ عُتْبَةَ فِي نَاسٍ مَعَهُمْ، فَانْطَلَقُوا حَتَّى دَنَوْا مِنَ الْحِصْنِ، فَقَالَ لَهُمْ عَبْدُ اللَّهِ بْنُ عَتِيكٍ: امْكُثُوا أَنْتُمْ حَتَّى أَنْطَلِقَ أَنَا فَأَنْظُرَ. قَال: فَتَلَطَّفْتُ أَنْ أَدْخُلَ الْحِصْنَ، فَفَقَدُوا حِمَارًا لَهُمْ. قَالَ: فَخَرَجُوا بِقَبَسٍ يَطْلُبُونَهُ. قَالَ: فَخَشِيتُ أَنْ أُعْرَفَ. قَالَ: فَغَطَّيْتُ رَأْسِي كَأَنِّي أَقْضِي حَاجَةً، ثُمَّ نَادَى صَاحِبُ الْبَابِ: مَنْ أَرَادَ أَنْ يَدْخُلَ فَلْيَدْخُلْ قَبْلَ أَنْ أُغْلِقَهُ. فَدَخَلْتُ ثُمَّ اخْتَبَأْتُ فِي مَرْبِطِ حِمَارٍ عِنْدَ بَابِ الْحِصْنِ، فَتَعَشَّوْا عِنْدَ أَبِي رَافِعٍ وَتَحَدَّثُوا حَتَّى ذَهَبَتْ سَاعَةٌ مِنَ اللَّيْلِ، ثُمَّ رَجَعُوا إِلَى بُيُوتِهِمْ، فَلَمَّا هَدَأَتِ الأَصْوَاتُ وَلَا أَسْمَعُ حَرَكَةً خَرَجْتُ؟ قَالَ: وَرَأَيْتُ صَاحِبَ الْبَابِ حَيْثُ وَضَعَ مِفْتَاحَ الْحِصْنِ، فِي كَوَّةٍ فَأَخَذْتُهُ فَفَتَحْتُ بِهِ بَابَ الْحِصْنِ. قَالَ: قُلْتُ إِنْ نَذِرَ بِي الْقَوْمُ انْطَلَقْتُ عَلَى مَهَلٍ، ثُمَّ عَمَدْتُ إِلَى أَبْوَابِ بُيُوتِهِمْ، فَغَلَّقْتُهَا عَلَيْهِمْ مِنْ ظَاهِرٍ، ثُمَّ صَعِدْتُ إِلَى أَبِي رَافِعٍ فِي سُلَّمٍ، فَإِذَا الْبَيْتُ مُظْلِمٌ قَدْ طَفِئَ سِرَاجُهُ، فَلَمْ أَدْرِ أَيْنَ الرَّجُلُ، فَقُلْتُ: يَا أَبَا رَافِعٍ. قَالَ: مَنْ هَذَا؟ قَالَ: فَعَمَدْتُ نَحْوَ الصَّوْتِ فَأَضْرِبُهُ، وَصَاحَ فَلَمْ تُغْنِ شَيْئًا. قَالَ: ثُمَّ جِئْتُ كَأَنِّي أُغِيثُهُ فَقُلْتُ: مَا لَكَ يَا أَبَا رَافِع؟ وَغَيَّرْتُ صَوْتِي. فَقَال: أَلَا أُعْجِبُكَ لأُمِّكَ الْوَيْلُ؟! دَخَلَ عَلَيَّ رَجُلٌ فَضَرَبَنِي بِالسَّيْفِ. قَال: فَعَمَدْتُ لَهُ أَيْضًا فَأَضْرِبُهُ أُخْرَى، فَلَمْ تُغْنِ شَيْئًا، فَصَاحَ وَقَامَ أَهْلُهُ،","vol":"21","page":135},{"text":"قَالَ: ثُمَّ جِئْتُ وَغَيَّرْتُ صَوْتِي كَهَيْئَةِ الْمُغِيثِ، فَإِذَا هُوَ مُسْتَلْقٍ عَلَى ظَهْرِهِ، فَأَضَعُ السَّيْفَ فِي بَطْنِه، ثُمَّ أَنْكَفِئُ عَلَيْهِ حَتَّى سَمِعْتُ صَوْتَ الْعَظْمِ، ثُمَّ خَرَجْتُ دَهِشًا حَتَّى أَتَيْتُ السُّلَّمَ أُرِيدُ أَنْ أَنْزِلَ، فَأَسْقُطُ مِنْهُ فَانْخَلَعَتْ رِجْلِي فَعَصَبْتُهَا، ثُمَّ أَتَيْتُ أَصْحَابِي أَحْجُلُ فَقُلْتُ: انْطَلِقُوا فَبَشِّرُوا رَسُولَ اللَّهِ - ﷺ - فَإِنِّي لَا أَبْرَحُ حَتَّى أَسْمَعَ النَّاعِيَةَ، فَلَمَّا كَانَ فِي وَجْهِ الصُّبْحِ صَعِدَ النَّاعِيَةُ فَقَالَ: أَنْعَي أَبَا رَافِعٍ. قَالَ: فَقُمْتُ أَمْشِي مَا بِي قَلَبَةٌ، فَأَدْرَكْتُ أَصْحَابِي قَبْلَ أَنْ يَأْتُوا النَّبِيَّ - ﷺ - فَبَشَّرْتُهُ. [انظر: ٣٠٢٢ - فتح: ٧/ ٣٤١]\nثم ذكر فيه من حديث ابن أَبِي زَائِدَةَ -وهو يحيى بن زكريا بن أبي زائدة الهمداني زكريا- الأعمى، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ ﵄ قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - رَهْطًا إِلَى أَبِي رَافِعٍ، فَدَخَلَ عَلَيْهِ عَبْدُ اللهِ بْنُ عَتِيكٍ بَيْتَهُ لَيْلًا وَهْوَ نَائِمٌ فَقَتَلَهُ.\nثم أخرجه من حديث إسرائيل عن أبي إسحاق عن البراء، ومن حديث إبراهيم بن يوسف، عن أبيه، عن أبي إسحاق، عن البراء، وقد سلف في الجهاد في باب قتل النائم المشرك، من الطريق الأول مطولًا ومختصرًا، وأسلفنا ثمَّ الاختلاف في وقتها.\nومعنى (تقنع) بثو به: تغطى.\nوعبد الله بن عتيك: هو ابن قيس بن الأسود بن مري بن كعب بن غنم، أخي كعب ابني سلمة، وبنو غنم بن سلمة حلفاء بني أخيه كعب بن سلمة.\nقوله: (ثم علق الأعاليق على ود) الأعاليق: بالعين المهملة: جمع أعليق وهو المصباح، ومعنى علقها: علق المصباح، كذا للأصيلي، وعلق وأعلق سواء. ولأبي ذر: الأغاليق بالمعجمة والصواب بالمهملة، وهو بالمعجمة ما يغلق به الباب، وكذا المغلوق بالضم.","vol":"21","page":136},{"text":"والود: الوتد، والأقاليد: المفاتيح بلغة أهل اليمن، واحدها إقليد، والمقلد مفتاح كالمنخل وما تقلد به الكلأ.\nوقوله: (وكان أبو رافع يسمر عنده) أي: يتحدث.\nوقوله: (في علالي له) يريد: في علو، وهو جمع علية، رهط الغرفة.\nوقوله: (نذروا إلى) أجل الإنذار: الإعلام بالشيء الذي يحذر منه، فكل منذر معلم، وليس كل معلم منذرًا، ويقال: أنذرته فنذر، أي: أعلمته فعلم.\nوقوله: (فأهويت نحو الصوت) أي: أتيت نحوه.\nوقوله: (ثم وضعت ضبيب السيف في بطنه) قال الخطابي: كذا هو ضبيب وما أراه محفوظًا، وإنما هو ظبة السيف، وهو حد حرف السيف في طرفه، ويجمع على الظبات والظبين، وأما الضبيب فلا أدري له معنى يصح في هذا، وإنما هو من سيلان الدم من الفم، يقال: ضبَّت لثته ضبيبًا (^١)، وقال القاضي عياض: هو بالصاد المهملة لأبي ذر وكذا للحربي، وقال: أظنه طرفه، ورواية أبي زيد والنسفي بالضاد المعجمة وحرف طرف السيف وقال القابسي: المعروف فيه ضبة.\nوقوله: (فقال: أنعي أبا رافع) كذا هو ثابت. وقال ابن التين: قوله: أنعي أبا رافع، أي: أنعوه، قال: رهط لغة، ذكره الداودي وهو خبر الموت وكذا الناعي يقال له: نعى فلان ويقال نعي فلان -أي: أنعه وأنعاه- استعمل خبرًا وأمرًا.\nقوله: (فلما هدأت الأصوات) كذا هو بالهمزة، وذكره ابن التين\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧١٥.","vol":"21","page":137},{"text":"بغير همز، ثم قال: صوابه الهمز. (هدأت): سكنت ونام الناس.\nوقوله قبله: (بعث رسول الله - ﷺ - إلى أبي رافع عبد الله بن عتيك وعبد الله بن عتبة في ناس معهم) كذا وقع (عبد الله بن عتبة) وصوابه: وعبد الله بن أنيس كما أسلفناه في الجهاد.\nقوله: (ثم انكفأ عليه) أي: انقلب.\nوقوله: (أتيت أصحابي أحجل) الحجل: أن يرفع رجلًا ويقف على الأخرى من الفرح وقد يكون بالرجلين جميعًا إلا أنه قفز وليس بشيء، قال الليث: الحجل مشي المقيد، وقال ابن فارس: حجل في مشيته إذا تبختر، قال: قال قوم: حجل في مشيته إذا مشى مشية المقيد يقارب خطوه (^١) مثل ما قدمناه عن الليث.\nقوله: (وما به قلبة) هو بفتح القاف والسلام أي: ما به علة يقلب لها فينظر إليه، قاله ابن فارس (^٢). وقال الداودي: أجل هذِه اللفظة داء يعتري الإبل يقال له: القلب فإذا ذهب عن البعير قيل: ما به قلبة. وصار ذلك يقال لكل من برأ من علة ولا علة به، وقال ابن فارس: القلاب يأخذ البعير والإنسان يشتكي قلبه (^٣)، وقد سلف أوضح من ذلك في الجهاد.\nواعلم أن في الرواية الأولى أنه ضربه ضربة، ثم ضربه، ثم وضع السيف في بطنه وكذا في الثانية، وكذا سلف هناك في الجهاد، ولا تنافي خلاف ما ادعاه ابن التين أن في الرواية الأولى: ضربه ضربتين. وفي\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٦٥.\n(^٢) المصدر السابق ٢/ ٧٣٠.\n(^٣) المصدر السابق ٢/ ٣٠.","vol":"21","page":138},{"text":"حديثه الثاني ثلاثًا وقد يسقط بعض الضربة في بعض الروايات. قال: والزيادة من الثقات مقبولة.\nوقوله في الأولى: (فانكسرت ساقي) وفي الأخرى: (فانخلعت رجلي) قال الداودي: وهذا اختلاف وقد يتجاوز أن يعبر عن أحدهما بالآخر؛ لأن الخلع هو زوال المفاصل من غير بينونة.\nوقوله: (فمسحها فكأنما لم أشتكها قط) وقال في الرواية الثانية: (فلما سمعت الناعية قمت أمشي وما بي قلبة) قال الداودي: إن كان هذا محفوظًا فببركة دعائه - ﵇ -، ولعله دعا لهم حين أرسلهم.\nوقوله: (ثم علق الأعاليق على ود) وقال في الثانية: (ورأيت صاحب الباب حيث وضع مفتاح الحصن في كوة).\nوقوله في الأول أنه لما سمع الناعية أنطلق إلى أصحابه فقال: (النجاء) فقد قتل الله أبا رافع فانتهيت إلى رسول الله - ﷺ - فحدثته.\nوقال في الثاني: (إنه خرج يحجل فقال: انطلقوا فبشروا رسول الله - ﷺ - فإني لا أبرح حتى أسمع الناعية) إلا أن يراد في الأولى أنه انطلق إلى أصحابه أي: أدركهم يسيرون، وفيه بعد.","vol":"21","page":139},{"text":"<span data-type='title' id=toc-2457>١٧ - باب غَزْوَةِ أُحُدٍ</span>\nوَقَوْلِ اللَّهِ تَعَالَى: ﴿وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ﴾ إلى قوله: ﴿سَمِيعٌ عَلِيمٌ﴾ [آل عمران:١٢١] وَقَوْلُهُ: ﴿وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ إلى قوله: ﴿فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ﴾ [آل عمران:١٣٩ - ١٤٣]، وَقَوْلِهِ: ﴿وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ﴾ الآيتين، وقوله: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ (١٦٩)﴾ [آل عمران: ١٦٩]. [فتح:٧/ ٣٤٥]\n\n٤٠٤١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا خَالِد، عَنْ عِكْرِمَة، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَال: قَالَ النَّبِيُّ - ﷺ - يَوْمَ أُحُد: \"هَذَا جِبْرِيلُ آخِذٌ بِرَأْسِ فَرَسِهِ عَلَيْهِ أَدَاةُ الْحَرْبِ\". [انظر: ٣٩٩٥ - فتح: ٧/ ٣٤٨]\n\n٤٠٤٢ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيم، أَخْبَرَنَا زَكَرِيَّاءُ بْنُ عَدِيٍّ، أَخْبَرَنَا ابْنُ الْمُبَارَك، عَنْ حَيْوَةَ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْر، عَنْ عُقْبَةَ بْنِ عَامِرٍ قَال: صَلَّى رَسُولُ اللَّهِ - ﷺ - عَلَى قَتْلَى أُحُدٍ بَعْدَ ثَمَانِي سِنِينَ، كَالْمُوَدِّعِ لِلأَحْيَاءِ وَالأَمْوَاتِ، ثُمَّ طَلَعَ الْمِنْبَرَ فَقَالَ: \"إِنِّي بَيْنَ أَيْدِيكُمْ فَرَطٌ، وَأَنَا عَلَيْكُمْ شَهِيدٌ، وَإِنَّ مَوْعِدَكُمُ الْحَوْضُ، وَإِنِّي لأَنْظُرُ إِلَيْهِ مِنْ مَقَامِي هَذَا، وَإِنِّي لَسْتُ أَخْشَى عَلَيْكُمْ أَنْ تُشْرِكُوا، وَلَكِنِّي أَخْشَى عَلَيْكُمُ الدُّنْيَا أَنْ تَنَافَسُوهَا\". قَالَ: فَكَانَتْ آخِرَ نَظْرَةٍ نَظَرْتُهَا إِلَى رَسُولِ اللَّه. [انظر:١٣٤٤ - مسلم: ٢٢٩٦ - فتح: ٧/ ٣٤٨]\n\n٤٠٤٣ - حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ إِسْرَائِيل، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ لَقِينَا الْمُشْرِكِينَ يَوْمَئِذٍ، وَأَجْلَسَ النَّبِيُّ - ﷺ - جَيْشًا مِنَ الرُّمَاةِ، وَأَمَّرَ عَلَيْهِمْ عَبْدَ اللَّهِ وَقَال: \"لَا تَبْرَحُوا، إِنْ رَأَيْتُمُونَا ظَهَرْنَا عَلَيْهِمْ فَلَا تَبْرَحُوا، وَإِنْ رَأَيْتُمُوهُمْ ظَهَرُوا عَلَيْنَا فَلَا تُعِينُونَا\". فَلَمَّا لَقِينَا هَرَبُوا حَتَّى رَأَيْتُ النِّسَاءَ يَشْتَدِدْنَ فِي الْجَبَلِ، رَفَعْنَ عَنْ سُوقِهِنَّ قَدْ بَدَتْ خَلَاخِلُهُنَّ، فَأَخَذُوا يَقُولُونَ: الْغَنِيمَةَ الْغَنِيمَةَ. فَقَالَ عَبْدُ اللَّه: عَهِدَ إِلَيَّ","vol":"21","page":140},{"text":"النَّبِيُّ - ﷺ - أَنْ لَا تَبْرَحُوا. فَأَبَوْا، فَلَمَّا أَبَوْا صُرِفَ وُجُوهُهُمْ، فَأُصِيبَ سَبْعُونَ قَتِيلًا، وَأَشْرَفَ أَبُو سُفْيَانَ فَقَالَ: أَفِي الْقَوْمِ مُحَمَّدٌ؟ فَقَالَ: \"لَا تُجِيبُوهُ\". فَقَالَ: أَفِي الْقَوْمِ ابْنُ أَبِي قُحَافَةَ؟ قَالَ: \"لَا تُجِيبُوهُ\". فَقَالَ: أَفِي الْقَوْمِ ابْنُ الْخَطَّابِ؟ فَقَالَ: إِنَّ هَؤُلَاءِ قُتِلُوا، فَلَوْ كَانُوا أَحْيَاءً لأَجَابُوا. فَلَمْ يَمْلِكْ عُمَرُ نَفْسَهُ فَقَالَ: كَذَبْتَ يَا عَدُوَّ اللَّهِ، أَبْقَى اللَّهُ عَلَيْكَ مَا يُخْزِيكَ. قَالَ أَبُو سُفْيَانَ: أُعْلُ هُبَلْ. فَقَالَ النَّبِيُّ: - ﷺ - \"أَجِيبُوهُ\". قَالُوا: مَا نَقُولُ؟ قَالَ: \"قُولُوا اللَّهُ أَعْلَى وَأَجَلُّ\". قَالَ أَبُو سُفْيَانَ: لَنَا الْعُزَّى وَلَا عُزَّى لَكُمْ. فَقَالَ النَّبِيُّ: - ﷺ - \"أَجِيبُوهُ\". قَالُوا: مَا نَقُولُ؟ قَالَ: \"قُولُوا: اللَّهُ مَوْلَانَا وَلَا مَوْلَى لَكُمْ\". قَالَ أَبُو سُفْيَانَ: يَوْمٌ بِيَوْمِ بَدْرٍ، وَالْحَرْبُ سِجَالٌ، وَتَجِدُونَ مُثْلَةً لَمْ آمُرْ بِهَا وَلَمْ تَسُؤْنِي. [انظر: ٣٠٣٩ - فتح: ٧/ ٣٤٩]\n\n٤٠٤٤ - أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّد، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ جَابِرٍ قَال: اصْطَبَحَ الْخَمْرَ يَوْمَ أُحُدٍ نَاسٌ ثُمَّ قُتِلُوا شُهَدَاءَ. [انظر: ٢٨١٥ - فتح: ٧/ ٣٥٣]\n\n٤٠٤٥ - حَدَّثَنَا عَبْدَانُ، حَدَّثَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ إِبْرَاهِيمَ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ أُتِىَ بِطَعَامٍ، وَكَانَ صَائِمًا، فَقَالَ: قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ، وَهْوَ خَيْرٌ مِنِّي، كُفِّنَ فِي بُرْدَةٍ، إِنْ غُطِّىَ رَأْسُهُ بَدَتْ رِجْلَاهُ، وَإِنْ غُطِّىَ رِجْلَاهُ بَدَا رَأْسُهُ - وَأُرَاهُ قَالَ: - وَقُتِلَ حَمْزَةُ وَهْوَ خَيْرٌ مِنِّي، ثُمَّ بُسِطَ لَنَا مِنَ الدُّنْيَا مَا بُسِطَ - أَوْ قَالَ: أُعْطِينَا مِنَ الدُّنْيَا مَا أُعْطِينَا - وَقَدْ خَشِينَا أَنْ تَكُونَ حَسَنَاتُنَا عُجِّلَتْ لَنَا. ثُمَّ جَعَلَ يَبْكِي حَتَّى تَرَكَ الطَّعَامَ. [انظر: ١٢٧٤ - فتح: ٧/ ٣٥٣]\n\n٤٠٤٦ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ - ﵄ - قَال: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ - يَوْمَ أُحُد: أَرَأَيْتَ إِنْ قُتِلْتُ فَأَيْنَ أَنَا؟ قَالَ \"فِي الْجَنَّة\" فَأَلْقَى تَمَرَاتٍ فِي يَدِهِ، ثُمَّ قَاتَلَ حَتَّى قُتِلَ. [مسلم: ١٨٩٩ - فتح: ٧/ ٣٥٤]\n\n٤٠٤٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ خَبَّابٍ - ﵁ - قَالَ: هَاجَرْنَا مَعَ رَسُولِ اللَّهِ - ﷺ - نَبْتَغِي وَجْهَ اللَّهِ، فَوَجَبَ أَجْرُنَا عَلَى اللَّهِ، وَمِنَّا مَنْ مَضَى -أَوْ ذَهَبَ- لَمْ يَأْكُلْ مِنْ أَجْرِهِ شَيْئًا، كَانَ مِنْهُمْ مُصْعَبُ بْنُ عُمَيْرٍ قُتِلَ يَوْمَ","vol":"21","page":141},{"text":"أُحُدٍ، لَمْ يَتْرُكْ إِلاَّ نَمِرَةً، كُنَّا إِذَا غَطَّيْنَا بِهَا رَأْسَهُ خَرَجَتْ رِجْلَاهُ، وَإِذَا غُطِّيَ بِهَا رِجْلَاهُ خَرَجَ رَأْسُهُ، فَقَالَ لَنَا النَّبِيُّ - ﷺ - \"غَطُّوا بِهَا رَأْسَهُ، وَاجْعَلُوا عَلَى رِجْلِهِ الإِذْخِرَ\". أَوْ قَال: \"أَلْقُوا عَلَى رِجْلِهِ مِنَ الإِذْخِرِ\". وَمِنَّا مَنْ قَدْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ فَهْوَ يَهْدُبُهَا. [انظر: ١٢٧٦ - مسلم: ٩٤٠ - فتح: ٧/ ٣٥٤]\n\n٤٠٤٨ - أَخْبَرَنَا حَسَّانُ بْنُ حَسَّان، حَدَّثَنَا مُحَمَّدُ بْنُ طَلْحَةَ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ، أَنَّ عَمَّهُ غَابَ عَنْ بَدْرٍ فَقَالَ: غِبْتُ عَنْ أَوَّلِ قِتَالِ النَّبِيّ، لَئِنْ أَشْهَدَنِي اللَّهُ مَعَ النَّبِيِّ - ﷺ - لَيَرَيَنَّ اللَّهُ مَا أُجِدُّ. فَلَقِيَ يَوْمَ أُحُدٍ، فَهُزِمَ النَّاسُ فَقَالَ: اللَّهُمَّ إِنِّي أَعْتَذِرُ إِلَيْكَ مِمَّا صَنَعَ هَؤُلَاءِ - يَعْنِي الْمُسْلِمِينَ - وَأَبْرَأُ إِلَيْكَ مِمَّا جَاءَ بِهِ الْمُشْرِكُونَ. فَتَقَدَّمَ بِسَيْفِه، فَلَقِيَ سَعْدَ بْنَ مُعَاذٍ فَقَالَ: أَيْنَ يَا سَعْد؟ إِنِّي أَجِدُ رِيحَ الْجَنَّةِ دُونَ أُحُدٍ. فَمَضَى فَقُتِلَ، فَمَا عُرِفَ حَتَّى عَرَفَتْهُ أُخْتُهُ بِشَامَةٍ أَوْ بِبَنَانِهِ، وَبِهِ بِضْعٌ وَثَمَانُونَ مِنْ طَعْنَةٍ وَضَرْبَةٍ وَرَمْيَةٍ بِسَهْمٍ. [انظر: ٢٨٠٥ - مسلم: ١٩٠٣ - فتح: ٧/ ٣٥٤]\n\n٤٠٤٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، أَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ أَنَّهُ سَمِعَ زَيْدَ بْنَ ثَابِتٍ - ﵁ - يَقُول: فَقَدْتُ آيَةً مِنَ الأَحْزَابِ حِينَ نَسَخْنَا الْمُصْحَفَ، كُنْتُ أَسْمَعُ رَسُولَ اللَّهِ - ﷺ - يَقْرَأُ بِهَا، فَالْتَمَسْنَاهَا فَوَجَدْنَاهَا مَعَ خُزَيْمَةَ بْنِ ثَابِتٍ الأَنْصَارِىِّ ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾ [الأحزاب:٢٣] فَأَلْحَقْنَاهَا فِي سُورَتِهَا فِي الْمُصْحَفِ. [انظر: ٢٨٠٧ - فتح: ٧/ ٣٥٦]\n\n٤٠٥٠ - حَدَّثَنَا أَبُو الْوَلِيد، حَدَّثَنَا شُعْبَة، عَنْ عَدِيِّ بْنِ ثَابِتٍ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ يَزِيدَ، يُحَدِّثُ عَنْ زَيْدِ بْنِ ثَابِتٍ - ﵁ - قَال: لَمَّا خَرَجَ النَّبِيُّ - ﷺ - إِلَى أُحُدٍ، رَجَعَ نَاسٌ مِمَّنْ خَرَجَ مَعَهُ، وَكَانَ أَصْحَابُ النَّبِيِّ - ﷺ - فِرْقَتَيْنِ: فِرْقَةً تَقُولُ: نُقَاتِلُهُمْ. وَفِرْقَةً تَقُولُ: لَا نُقَاتِلُهُمْ. فَنَزَلت: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا﴾ [النساء: ٨٨] وَقَالَ: \" إِنَّهَا طَيْبَةُ تَنْفِى الذُّنُوبَ، كَمَا تَنْفِى النَّارُ خَبَثَ الْفِضَّةِ\". [انظر: ١٨٨٤ - مسلم: ١٣٨٤ - فتح: ٧/ ٣٥٦]","vol":"21","page":142},{"text":"الشرح:\nكانت غزوة أحد في شوال سنة ثلاث يوم السبت لإحدى عشرة ليلة خلت منه عند ابن عائذ، وعند ابن سعد: لسبع ليال خلون منه على رأس اثنين وثلاثين شهرًا من مهاجره (^١). وقال ابن إسحاق: للنصف منه (^٢)، وعند البيهقي عن مالك: كانت بدر لسنة ونصف من الهجرة وأحد بعدها بسنة، وفي رواية: كانت على أحدٍ وثلاثين شهرًا (^٣).\nوأحد: جبل من جبال المدينة على أقل من فرسخ منها؛ سمي أُحدًا لتوحده وانقطاعه عن جبال أخر هناك، وكان - ﵇ - يحب الاسم الحسن ولا أحسن من اسم يشتق من الأحدية.\nقال السهيلي: وفيه: قبر هارون (^٤) بن عمران فيه قبض، وكان هو وأخوه موسى مرا به حاجين أو معتمرين (^٥)، ويقال له: ذو عينين. وعينان: تثنية عين، جبل بأحد وهو الذي قام عليه الجيش يوم أحد وقال: إن سيدنا رسول الله - ﷺ- قد قتل، وبه أقام رسول الله - ﷺ - الرماة يوم أحد، وقد يخفف فيقال: أحد، وقد عقد بابا في آخر هذِه الغزوة في أنه جبل يحبنا ونحبه، وقد سلف أيضًا (^٦)، والظاهر حمله على ظاهره وأن الله خلق فيه ذلك كما خلق في الجبال المسبحة مع داود، ويحتمل أن يتأول أن المراد أهله، أو أن المراد أنه كان يبشره إذا أتاه بالقرب من أجله ولقائهم.\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٣٦.\n(^٢) انظر: \"سيرة ابن هشام\" ٣/ ٥٢.\n(^٣) \"دلائل النبوة\" ٣/ ٢٠٢.\n(^٤) ورد بهامش الأصل: تعقبه ابن دحية في ذلك، وقد ذكرت في تعليقي سيرة أبي الفتح اليعمري وغيره.\n(^٥) \"الروض الأنف\" ٣/ ١٥٩.\n(^٦) سلف برقم (١٤٨١) كتاب الزكاة، باب خرص التمر.","vol":"21","page":143},{"text":"وفي الآثار المسندة أنه يوم القيامة عند باب الجنة من داخلها، في بعضها أنه ركن لبابها، ذكره ابن سلام في \"تفسيره\" وفي \"المسند\": من حديث أبي عبس بن جبر مرفوعًا: أنه على باب الجنة (^١)، قال ابن إسحاق كما حدثني الزهري وغير واحد -عددهم- لما أصيب يوم بدر من كفار قريش أصحاب القليب، ورجع فلهم إلى مكة، ورجع أبو سفيان بن حرب بعيره، فمشى عبد الله بن أبي ربيعة وعكرمة بن أبي جهل وصفوان بن أمية في رجال من قريش ممن أصيب آباؤهم وإخوانهم وأبناؤهم يوم بدر، فكلموا أبا سفيان بن حرب ومن كانت له في تلك العير من قريش تجارة، فقالوا: أيا معشر قريش، إن محمدًا قد وتركم وقتل خياركم، فأعينونا بهذا المال على حربه لعلنا ندرك منه ثأرًا بمن أصاب منا ففعلوا (^٢).\nوقال ابن سعد: لما رجع من حضر بدرًا من المشركين إلى مكة وجدوا العير التي قدم بها أبو سفيان موقوفة في دار الندوة فمشت أشراف قريش إلى أبي سفيان فقالوا: نحن طيبوا أنفس أن تجهزوا بربح هذِه العير جيشًا إلى محمد، فقال أبو سفيان: وأنا أول من أجاب إلى ذلك وبنو عبد مناف معي، فباعوها فصارت ذهبًا فكانت ألف بعير والمال خمسين ألف دينار فسلم إلى أهل العير رؤوس أموالهم وأخرجوا أرباحهم، وكانوا يربحون في تجاراتهم بكل دينار دينارًا (^٣).\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٦/ ٣١٥.\n(^٢) انظر: \"سيرة ابن هشام\" ٣/ ٣ - ٤.\n(^٣) \"الطبقات الكبرى\" ٢/ ٣٦ - ٣٧.","vol":"21","page":144},{"text":"قال ابن إسحاق: حرضهم -كما ذكر لي بعض أهل العلم- أنزل الله: ﴿إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللهِ﴾ الآية [الأنفال: ٣٦]، فاجتمعت قريش لحرب رسول الله - ﷺ - فعل ذلك أبو سفيان وأصحاب العير بأحابيشها ومن أطاعها من قبائل كنانة وأهل تهامة (^١).\nوبعثوا رسلهم يسيرون في العرب إلى نصرتهم فأوعبوا فكانوا ثلاثة آلاف فيهم سبعمائة دارع ومائتا فرس وثلاثة آلاف بعير وأجمعوا على إخراج الظعن معهم ليذكرنهم قتلى بدر فيكون أحب لهم وكن خمس عشرة امرأة.\nقال ابن سعد: وكتب العباس به إلى رسول الله - ﷺ - بخبرهم كله فأخبر رسول الله - ﷺ - سعد بن الربيع بكتاب العباس (^٢).\nقال ابن إسحاق: وكان أبو عزة عمرو بن عبد الله الجمحي قد منَّ عليه رسول الله - ﷺ - يوم بدر، وكان فقيرًا ذا عيال وحاجة، وكان في الأسارى فقال: يا رسول الله، إني فقير وذو عيال وحاجة قد عرفتها فامنن عليَّ صلى الله عليك، فمن عليه ثم خرج عليه فأمر بقتله، - واستشار - ﵇ - أصحابه في الخروج فكان رأي كبارهم كرأيه وخالف فيه شبابهم فخرج في ألف بعد صلاة الجمعة، فلما كان بمكان يقال له الشوط انخزل ابن أُبيّ بثلاثمائة (^٣)، ويقال: بل أمرهم - ﵇ - بالانصراف لكفرهم.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ٣ - ٤.\n(^٢) \"الطبقات الكبرى\" ٢/ ٣٧.\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ٤ - ٨.","vol":"21","page":145},{"text":"وقال موسى بن عقبة: فلما رجع عبد الله سقط في أيدي الطائفتين من المسلمين وهمَّا أن يقتتلا، وهما: بنو حارثة وبنو سلمة (^١)، وقال - ﵇ - للرماة: \"لا تغيروا من مكانكم\" (^٢) فلما تغيروا هزموا وقتل من المسلمين سبعون منهم حمزة بحربة وحشي، ويقال: خمسة وستون، منهم أربعة مهاجرون، وأصيب - ﵇ - وشج جبينه و(كسر) (^٣) رَباعيته اليمنى السفلى يومئذ عتبة بن أبي وقاص.\nوجرح شفته السفلى عبد الله بن قمئة، وقال: خذها وأنا ابن قمئة. فقال له: \"أقمأك الله في النار\"، فكان في غنمه على ذروة جبل، فنطحه تيس فأرداه من شاهقة الجبل فتقطع. وضربه بالسيف على شقه الأيمن فجرح وجنته، ودخلت فيه حلقتان من المغفر، ووقع في حفرة من الحفر التي يكيد بها المسلمون، عملها أبو عامر الراهب، فأخذه علي بيده، ورفعه طلحة حتى استوى قائمًا، واتقاه طلحة بن عبيد الله. وفيه نزلت: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ الآية [آل عمران: ١٢٨] كما يأتي.\nوذكر ابن هشام أن عبد الله بن شهاب الزهري -جد محمد بن مسلم الزهري- شج رسول الله - ﷺ - في جبهته (^٤)، وهو غريب، وصرخ ابن قمئة: إن محمدًا قتل. ويقال: بل أزب العقبة. ويقال: بل إبليس يصوت في صوره فقاله. ولم يثبت معه يومئذ إلا أربعة عشر رجلًا.\n_________\n(^١) انظر: \"عيون الأثر\" ٢/ ٥.\n(^٢) سلف برقم (٣٠٣٩) كتاب الجهاد والسير، باب: ما يكره من التنازع والاختلاف،\nمن حديث البراء بن عازب، بلفظ: \"لا تبرحوا من مكانكم .. \".\n(^٣) في الأصل: كسرت، وما أثبتناه يقتضيه السياق.\n(^٤) \"سيرة ابن هشام\" ٣/ ٢٧.","vol":"21","page":146},{"text":"وفي مسلم: أفرد يومئذ في سبعة من الأنصار، ورجلين من قريش: طلحة، وسعد بن أبي وقاص (^١).\nوسيأتي في البخاري: لم يبق معه في تلك الأيام التي يقاتل فيهن غير طلحة وسعد (^٢). ومنامه الثابت في حديث أبي موسى كما سيأتي في باب: من قتل بأحد أنه قال: \"هززت سيفًا فانقطع صدره، فإذا هو ما أصيب من المؤمنين يوم أحد، ثم هززته أخرى فعاد أحسن ما كان، فإذا هو ما جاء الله به من الفتح، ورأيت فيها أيضًا بقرًا والله خير، فإذا هم ما أصيب من المؤمنين يوم أحد، وإذا الخير ما جاء الله به من الخير بعد، وثواب الصدق الذي آتانا الله به بعد يوم بدر\" (^٣). وفي غيره: \"رأيت في ذباب سيفي ثلمة، وأدخلت يدي في درع حصينة فأولتها المدينة\" (^٤) وعن ابن هشام: \"فأما البقر فناس من أصحابي يقتلون، وأما الثلم الذي رأيت في سيفي فهو رجل من أهل بيتي يقتل\" (^٥) قال ابن عقبة: ويقول رجال: الذي رأى بسيفه الذي أصاب وجهه، فإن العدو أصابوا وجهه يومئذ، وفصموا رباعيته، وجرحوا وجنته وشفته. وعن ابن عائذ أن الرؤيا كانت ليلة الجمعة.\n_________\n(^١) \"صحيح مسلم\" (١٧٨٩) كتاب الجهاد، باب غزوة أحد.\n(^٢) يأتي (٤٠٦٠، ٤٠٦١) باب: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَاُ﴾. وسلف (٣٧٢٢، ٣٧٢٣) كتاب \"فضائل الصحابة\" باب ذكر طلحة بن عبيد الله - ﵁ -.\n(^٣) سيأتي برقم (٤٠٨١)، وليس فيه قوله: \"وإذا الخير ما جاء .. \" وقد سلف بتمامه برقم (٣٦٢٢) كتاب: المناقب، باب: علامات النبوه فى الإسلام.\n(^٤) رواه أحمد ١/ ٢٧١، والحاكم ٢/ ١٢٨ - ١٢٩ من حديث ابن عباس، وقال الحاكم: هذا حديث صحيح الإسناد. ورواه أحمد ٣/ ٣٥١، والدارمي ٢/ ١٣٧٨ (٢٢٠٥) والنسائي في \"الكبرى\" ٤/ ٣٨٩ (٧٦٤٧) من حديث جابر بن عبد الله. وانظر \"سيرة ابن هشام\" ٣/ ٦.\n(^٥) \"سيرة ابن هشام\" ٣/ ٧.","vol":"21","page":147},{"text":"وروى الواقدي أنه أراد أن لا يخرج من المدينة لرؤيا رآها. وفيها: \"إن سيفي ذا الفقار انقسم من عند ظبته، وأولته بقتل رجل من بيتي، وكأني مردف كبشًا، وهو كبش الكتبية يقتل إن شاء الله\" (^١). وكان لواء المشركين يومئذ بيد طلحة، وهو ابن عثمان أخو شيبة من بني عبد الدار، كما بينه ابن عائذ فقتل، وكان لواء المسلمين بيد علي بن أبي طالب - ﵁ -، أي: لواء المهاجرين. وقيل: كان بيد مصعب بن عمير. وكان لواء الأوس بيد أسيد بن حضير، ولواء الخزرج بيد سعد بن عبادة، وكان مع قريش ثلاثة آلاف رجل، ومائتا فرس، وليس في المسلمين فرس واحد. وقال الواقدي: فرس رسول الله - ﷺ - وفرس أبي بردة.\nفصل:\nمعنى قوله تعالى: ﴿تُبَوِّئُ الْمُؤْمِنِينَ﴾ أي: تلزم، يقال: باء بكذا إذا لزمه ﴿وَلَا تَهِنُوا﴾: لا تَضْعفوا. قاله أبو عبيدة (^٢). قيل: إنه ضعف. قال الفراء: وهنه الله وأوهنه. زاد غيره: ووهنه.\nالقرح: بضم القاف وفتحها وفتح الراء مصدر قرح يقرح.\nقال الكسائي: هو بالضم والفتح واحد، أي: الجراح. وقال الفراء وغيره: هو بالفتح مصدر قرحة، فهو نفس الجراحة. وبالضم: الألم. قال أبو البقاء: ويُقرأ بضمها على الإتباع (^٣).\nوقوله: ﴿وَلِيَعْلَمَ اللَّهُ﴾ أي: ليعلم صبر المؤمنين إذا غُلبوا، وقد كان تعالى يعلم ذلك غيبًا، إلا أن علم الغيب لا تقع عليه المجازاة، فالمعنى: ليعلمه واقعًا علم شهادة.\n_________\n(^١) \"مغازي الواقدي\" ص ٢٠٩.\n(^٢) \"مجاز القرآن\" ١/ ١٠٤.\n(^٣) \"التبيان في إعراب القرآن\" لأبي البقاء العكبري ١/ ٢١٠.","vol":"21","page":148},{"text":"وقوله: ﴿وَلَمَّا يَعْلَمِ﴾ لما بمعنى لم، إلا أن (لما) عند سيبويه جواب لمن قال: قد فعل، ولم جواب لمن قال: فعل (^١). ومعنى الآية: ولما يعلم الله ذلك واقعًا منهم؛ لأنه علمه غيبًا. وقيل: المعنى: ولم يكن بينهم جهاد فيعلمه الله.\nوقوله: ﴿تَمَنَّوْنَ الْمَوْتَ﴾ قال مجاهد: كان قوم من المسلمين قالوا بعد بدر: ليت قتالًا حتى نبلي، فانهزم بعضهم يوم أحد، (فعاتبهم) (^٢) الله بهذِه الآية (^٣). والبعض فسر يتمنون سبب الموت.\nوقوله: (وأنتم تنظرون) قيل: المعنى: تنظرون محمدًا.\nوقال: الأخفش بن سعد (^٤): (تنظرون) توكيد أي: وأنتم متيقنون.\n﴿إِذْ تَحُسُّونَهُمْ﴾ أي: تستأصلونهم قتلًا.\nوقوله: ﴿مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا﴾ قال بعضهم: ما علمنا أن منَّا من يريد الدنيا حتى نزلت الآية.\nومعنى ﴿لِيَبْتَلِيَكُمْ﴾ ليختبركم. وقيل: بالبلاء.\nوقوله: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا﴾ جاء أن أرواح الشهداء تسرح في الجنة حيث شاءت ثم تأوي إلى قناديل معلقة عند العرش (^٥).\n_________\n(^١) \"الكتاب\" ٣/ ١١٧، ٤/ ٢٢٣.\n(^٢) في الأصل: فعاتبه، والمثبت من مصادر التخريج، وهو الملائم للسياق.\n(^٣) \"تفسير مجاهد\" ١/ ١٣٧، ورواه الطبري ٣/ ٤٥٣ - ٤٥٤ (٧٩٢٩).\n(^٤) هكذا في الأصل، والصواب: الأخفش سعيد، وهو الأخفش الأوسط، إمام النحو، أبو الحسن، سعيد بن مسعدة البلخي ثم البصري، أخذ عن الخليل بن أحمد، ولزم سيبويه حتى برع، له كتب كثيرة في النحو، والعروض، ومعاني القرآن. مات سنة خمس عشرة ومائتين. انظر \"سير أعلام النبلاء\" ١٠/ ٢٠٦ - ٢٠٨ (٤٨)، و\"شذرات الذهب\" ٢/ ٣٦.\n(^٥) رواه أبو داود (٢٥٢٠)، وأحمد ١/ ٢٦٥ - ٢٦٦ من حديث ابن عباس.","vol":"21","page":149},{"text":"ثم ذكر في الباب أحاديث:\nأحدها:\nحديث ابن عباس ﵄ قال: قَالَ النَّبِيُّ - ﷺ - يَوْمَ أُحُدٍ: \"هذا جِبْرِيلُ آخِذٌ بِرَأْسِ فَرَسِهِ عَلَيْهِ أَدَاةُ الحَرْبِ\".\nفيه: استعمال الأداة في الحرب.\nثانيها:\nحديتْ عقبة بن عامر - ﵁ - قَالَ: صَلَّى رَسُولُ اللهِ - ﷺ - عَلَى قَتْلَى أُحُد بَعْدَ ثَمَانِي سِنِينَ، كَالْمُوَدِّع لِلأَحْيَاءِ وَالأَمْوَاتِ، ثُمَّ طَلَعَ المِنْبَرَ فَقَالَ: \"إِنِّي بَيْنَ أَيْدِيكُمْ فَرَطٌ، وَأَنَا عَلَيْكُمْ شَهِيدٌ، وَإِنَّ مَوْعِدَكُمُ الحَوْضُ، وَإِنِّي لأَنْظُرُ إِلَيْهِ مِنْ مَقَامِي هذا، وَإِنِّي لَسْتُ أَخْشَى عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي، وَلَكِنِّي أَخْشَى عَلَيْكُمُ الدُّنْيَا أَنْ تَنَافَسُوا فيها\". قَالَ: فَكَانَتْ آخِرَ نَظْرَةٍ نَظَرْتُهَا إلى رَسُولِ اللهِ - ﷺ -.\nوهذا الحديث سلف في الجنائز في باب: الصلاة على الشهيد، قال موسى بن عقبة: لم يصل على أحد منهم كما يصلي على الموتى.\nوقال ابن عبد البر: اختلف هل صلى أم لا؟ (^١) قال ابن التين: اختلف فيها، فقيل: توديعًا لهم كما في الأصل، وقيل: لأنه لم يكن صلى عليهم، وقيل: دعا لهم.\nوقوله: (ثم طلع المنبر) يقال: طلعت على القوم إذا لقيتهم وقد طلعت عنهم إذا تنحيت عنهم، وطلعت الجبل بالكسر علوت قاله الجوهري (^٢)، والفرط للسباق، وأخبر عن الواحد بالجمع؛ لأن فرطًا\n_________\n(^١) \"التمهيد\" ٢٤/ ٢٤٤.\n(^٢) \"الصحاح\" ٣/ ١٢٥٣ مادة (طلع).","vol":"21","page":150},{"text":"جمع فارط، لما قال سلمان: كنت رجلًا من المجوس، وكنت قطن النار (^١)، روي بفتح الطاء جمع قاطن ذكره الهروي فيها جميعًا.\nوقوله: (\"وأنا عليكم شهيد\")، قال الداودي: قال ذلك لأنهم تقدموا قبله، وعلم ما وعده. وذكر بلفظ: \"وأنا شهيد على هؤلاء\" والذي في البخاري ما ذكرته؛ لقوله تعالى: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ الآية [النساء: ٤١].\nوقوله: (\"إني انظر إلى الحوض من مقامي هذا\") لا مانع من كيف ذلك كله.\nوقوله: (\"لست أخشى عليكم أن \"تشركوا بعدي\") يريد جميع أمته؛ لأنه أخبر أنه يظهر دينه على الدين كله.\nالحديث الثالث:\nحديث البَرَاءِ: لَقِينَا المُشْرِكِينَ يَوْمَئِذٍ، وَأَجْلَسَ رسول الله - ﷺ - جَيْشًا مِنَ الرُّمَاةِ، وَأَمَّرَ عَلَيْهِمْ عَبْدَ اللهِ بن جبير وَقَالَ: \"لَا تَبْرَحُوا، إِنْ رَأَيْتُمُونَا ظَهَرْنَا عَلَيْهِمْ .. \" الحديث\nقوله: (فلما التقينا هربوا) هو بمعنى قوله: ﴿مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ﴾.\nوقوله: (حتى رأينا النساء يشددن في الجبل). وفي نسخة: يشتددن فيها، أي يصعدن ويُسندن بضم الياء ثم أسند، ومعناه: أنه صار في سند الجبل.\nوقال الخطابي: يقال: سند الرجل في الجبل يسند إذا صعد فيه، والسند: ما ارتفع من الأرض في قبل وادٍ (^٢).\n_________\n(^١) رواه أحمد ٥/ ٤٤١.\n(^٢) \"أعلام الحديث\" ٣/ ١٧١٦.","vol":"21","page":151},{"text":"وقوله: (فأصيب سبعون قتيلًا). قال مالك: قتل من المهاجرين أربعة، ومن الأنصار سبعون. وقيل غير ذلك بما سلف، ولم يكن في عهده ملحمة هي أشد ولا أكثر قتلى من أحد.\nوقول أبي سفيان (اعلُ هبل) أي: ليرتفع أمرك، ويعز دينك، فقد غلبت.\nوقوله: (وسَتَرونَ مُثْلَةً لَمْ آمُرْ بِهَا وَلَمْ تَسُؤْنِي) هو بضم الميم للجماعة وبكسرها للأصيلي، وكلاهما صحيح، وهو التشويه للخلق من جدع الأنوف والآذان، وجمعها مثلات، ومُثُل جمع مُثْلَة، قال تعالى: ﴿وَقَدْ خَلَتْ مِنْ قَبْلِهِمُ الْمَثُلَاتُ﴾ [الرعد: ٦] أي: العقوبات. فقال ابن التين: هي بفتح الميم وضم الثاء. قال ابن فارس: مَثَّل بالقتيل: إذا جدعه (^١). قال: وهي المَثُلات. قيل: أراد ما مثلوا بهم. قال: وضبط بعضهم بالضم كقُرْحة، وفي رواية: بالفتح وسكون الثاء، وهو مصدر مثل يمثل مثلًا.\nالحديث الرابع:\nحديث جَابِرٍ - ﵁ -: اصْطَبَحَ الخَمْرَ يَوْمَ أُحُدٍ نَاس ثُمَّ قُتِلُوا شُهَدَاءَ.\nفيه فضيلة ظاهرة لهم […] (^٢)، وذكره ابن التين بلفظ: فأنزل الله فيهم ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ [المائدة: ٩٣] يعني بشربهم إياها قبل تحريمها.\nالحديث الخامس:\nحديث عبد الرحمن بن عوف في قصة مصعب بن عمير وحمزة.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٨٢٣ مادة (مثل).\n(^٢) كلمة غير واضحة في الأصل.","vol":"21","page":152},{"text":"سلف في الجنائز، وهو ظاهر في خشية تعجيل الحساب في الدنيا.\nالحديث السادس:\nحديث جابر قَالَ: قَالَ رَجُلٌ للنبي - ﷺ - يَوْمَ أُحُدٍ: أَرَأَيْتَ إِنْ قُتِلْتُ فَأَيْنَ أَنَا؟ قَالَ: \"في الجَنَّةِ\". فَأَلْقَى تَمَرَاتٍ في يَدِهِ، ثُمَّ قَاتَلَ حَتَّى قُتِلَ.\nهذا الرجل هو عمير بن الحمام بن الخزرج بن زيد الأنصاري، ليس في الصحابة عمير بن الحمام سواه.\nالحديث السابع: حديث خباب في قصة مصعب بن عمير.\nسلف في الجنائز.\nالحديث الثامن:\nحديث أنس أَنَّ عَمَّهُ غَابَ عَنْ بَدْرٍ. الحديث في قتله في أحد فما عرف حتى عرفته أخته بشامة أو ببنانه، وبه بضع وثمانون بين طعنة وضربة ورمية بسهم.\nوقد سلف في أوائل الجهاد في باب: قول الله تعالى: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ﴾ وعمه هو أنس بن النضر، كما صرح به هناك.\nوقوله: (ليرين الله ما أجد) وفي نسخة: (ما أصنع)، وهو ما ذكره هناك.\nقال أبو زيد: جد وأجد والجد المبالغة في الشيء.\nوقال الحربي: جد في الحاجة يجد بالغ فيها، وجد في الأمر يجد ويجد وكذلك أجد مثله. قاله الجوهري (^١).\nوقال ابن التين: ضبط (أجد) في بعض الروايات بضم الهمزة\n_________\n(^١) \"الصحاح\" ٢/ ٤٥٢ مادة (جدد).","vol":"21","page":153},{"text":"وتشديد الدال، وصوابه فتح الهمزة، يقال: جد جدًّا إذا اجتهد في الأمر وبالغ، وفي بعضها بفتح المهملة وتخفيف الدال، ومعناه: ما أفعل و(ما أجد) بضم الهمزة فمعناه أنه صار في أرض مستوية، ولا يليق ذلك بمعنى الحديث، وإنما يصح (أجد) بفتح الهمزة وكسر الجيم وتشديد الدال، وكذا ضبط في بعضها.\nالحديث التاسع:\nحديث زَيْدِ بْنِ ثَابِتٍ: فَقَدْتُ آيَةً مِنَ الأَحْزَابِ كُنْتُ أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقْرَأُ بِهَا، فَوَجَدْنَاهَا مَعَ خُزَيْمَةَ بْنِ ثَابِتٍ الأَنْصَارِيِّ ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ﴾ [الأحزاب: ٢٣] فَأَلْحَقْنَاهَا في سُورَتِهَا في المُصْحَفِ.\nوسلف في الجهاد، في باب قوله: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ﴾ والنحب في الآية النذر كان رجال حلفوا بعد بدر لئن لقوا العدو ليقاتلُن حتى يستشهدوا، ففعلوا فقتل بعضهم، وبقي بعضٌ ينتظر ذلك.\nوقول زيد في الآية المذكورة إنما كانوا يثبتون في المصحف ما سمعه رجلان من رسول الله - ﷺ -، ليس له مما يلقن بعضهم بعضًا، وكان حفظ القرآن على عهد رسول الله - ﷺ - جماعة كما سلف في مناقب زيد، وهو دال كما قال الداودي أن الأربعة لم يسمعوا الآية من رسول الله - ﷺ - وإنما تلقوها ممن سمع منه، وليس كما قال، فقد قال هنا: إن زيدًا سمعها من رسول الله - ﷺ - يقرأ بها، وإنما المعنى أنه فقدها مكتوبةً عنده، ووجدها عند خزيمة مكتوبة، يدل عليه الحديث الآخر أنهم جمعوا القرآن من الشقاق والصحاف، ويحتمل أنهم لم يكونوا يكتبون إلا ما سمعها اثنان، فسمع هذِه الآية زيد وخزيمة فأثبتوها بعد ذلك، وإنما أتى البخاري بهذا الحديث لذكر النحب، وأنهم قضوه في أحد، إلا من ينتظر.","vol":"21","page":154},{"text":"الحديث العاشر:\nحديث زيدِ بْنِ ثَابِتٍ: لَمَّا خَرَجَ النَّبِيُّ - ﷺ - إلَى أُحُدٍ رَجَعَ نَاسٌ مِمَّنْ خَرَجَ مَعَهُ، وَكَانَ أَصْحَابُ رسول الله - ﷺ - فِرْقَتَيْنِ: فِرْقَةً تَقُولُ: نُقَاتِلُهُمْ. وَفِرْقَةً تَقُولُ: لَا نُقَاتِلُهُمْ. فَنَزَلَتْ: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ﴾ [النساء: ٨٨] وَقَالَ: \"إِنَّهَا طَيْبَةُ تَنْفِي الذُّنُوبَ، كمَا تَنْفِي النَّارُ خَبَثَ الفِضَّةِ\".\nهذا الحديث سلف في الحج في باب: المدينة تنفي الخبث. والراجع عبد الله بن أُبي المنافق رجع بنحو ثلاثمائة، قيل: ثلث الجيش. وقوله: (\"إنها طيبة\") يعني المدينة، وهو حديث على حياله، فجمعهما الراوي.\nقال الداودي: كان رجوعهم قبل الوصول إلى أحد، وفي الآية قول ثانٍ: أنها نزلت في الذين تشاءموا حين قال عبد الله بن أُبي لرسول الله - ﷺ -: لا تؤذينا برائحة حمارك، وثالث: إنما نزلت في الذين شاوروا حين قال - ﷺ -: \"من يعذرني من رجل بلغني أذاه في أهلي \" يعني: عبد الله بن أُبي (^١).\n_________\n(^١) انظر: \"تفسير الطبري\" ٤/ ١٩٤ - ١٩٦.","vol":"21","page":155},{"text":"<span data-type='title' id=toc-2458>١٨ - باب ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾ [آل عمران:١٢٢]</span>\n٤٠٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنِ ابْنِ عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ جَابِرٍ - ﵁ - قَال: نَزَلَتْ هَذِهِ الآيَةُ فِينَا: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾ [آل عمران:١٢٢] بَنِي سَلِمَةَ وَبَنِي حَارِثَةَ، وَمَا أُحِبُّ أَنَّهَا لَمْ تَنْزِلْ، وَاللَّهُ يَقُول: ﴿وَاللَّهُ وَلِيُّهُمَا﴾ [آل عمران:١٢٢]. [٤٥٥٨ - مسلم: ٢٥٠٥ - فتح:٧/ ٣٥٧]\n\n٤٠٥٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، أَخْبَرَنَا عَمْرٌو، عَنْ جَابِرٍ قَال: قَالَ لِي رَسُولُ اللَّهِ - ﷺ - \"هَلْ نَكَحْتَ يَا جَابِرُ؟ \". قُلْتُ: نَعَمْ. قَال: \"مَاذَا أَبِكْرًا أَمْ ثَيِّبًا؟ \". قُلْت: لَا بَلْ ثَيِّبًا. قَالَ: \"فَهَلاَّ جَارِيَةً تُلَاعِبُكَ\". قُلْتُ: يَا رَسُولَ اللَّهِ، إِنَّ أَبِي قُتِلَ يَوْمَ أُحُدٍ وَتَرَكَ تِسْعَ بَنَاتٍ كُنَّ لِي تِسْعَ أَخَوَاتٍ، فَكَرِهْتُ أَنْ أَجْمَعَ إِلَيْهِنَّ جَارِيَةً خَرْقَاءَ مِثْلَهُنَّ، وَلَكِنِ امْرَأَةً تَمْشُطُهُنَّ وَتَقُومُ عَلَيْهِنَّ. قَالَ: \"أَصَبْتَ\". [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح: ٧/ ٣٥٧]\n\n٤٠٥٣ - حَدَّثَنِي أَحْمَدُ بْنُ أَبِي سُرَيْجٍ، أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، حَدَّثَنَا شَيْبَان، عَنْ فِرَاس، عَنِ الشَّعْبِيِّ قَالَ: حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللَّهِ - ﵄ أَنَّ أَبَاهُ اسْتُشْهِدَ يَوْمَ أُحُدٍ وَتَرَكَ عَلَيْهِ دَيْنًا، وَتَرَكَ سِتَّ بَنَاتٍ، فَلَمَّا حَضَرَ جِذَاذُ النَّخْلِ قَال: أَتَيْتُ رَسُولَ اللَّهِ - ﷺ - فَقُلْتُ: قَدْ عَلِمْتَ أَنَّ وَالِدِى قَدِ اسْتُشْهِدَ يَوْمَ أُحُدٍ، وَتَرَكَ دَيْنًا كَثِيرًا، وَإِنِّي أُحِبُّ أَنْ يَرَاكَ الْغُرَمَاءُ. فَقَالَ: \"اذْهَبْ فَبَيْدِرْ كُلَّ تَمْرٍ عَلَى نَاحِيَةٍ\". فَفَعَلْتُ ثُمَّ دَعَوْتُهُ، فَلَمَّا نَظَرُوا إِلَيْهِ كَأَنَّهُمْ أُغْرُوا بِي تِلْكَ السَّاعَةَ، فَلَمَّا رَأَى مَا يَصْنَعُونَ أَطَافَ حَوْلَ أَعْظَمِهَا بَيْدَرًا ثَلَاثَ مَرَّاتٍ، ثُمَّ جَلَسَ عَلَيْهِ، ثُمَّ قَالَ: \"ادْعُ لَكَ أَصْحَابَكَ\". فَمَا زَالَ يَكِيلُ لَهُمْ حَتَّى أَدَّى اللَّهُ عَنْ وَالِدِي أَمَانَتَهُ، وَأَنَا أَرْضَى أَنْ يُؤَدِّىَ اللَّهُ أَمَانَةَ وَالِدِي، وَلَا أَرْجِعَ إِلَى أَخَوَاتِي بِتَمْرَةٍ، فَسَلَّمَ اللَّهُ الْبَيَادِرَ كُلَّهَا، وَحَتَّى إِنِّي أَنْظُرُ إِلَى الْبَيْدَرِ الَّذِى كَانَ عَلَيْهِ النَّبِيُّ - ﷺ - كَأَنَّهَا لَمْ تَنْقُصْ تَمْرَةً وَاحِدَةً. [انظر: ٢١٣٧ - فتح: ٧/ ٣٥٧]","vol":"21","page":156},{"text":"٤٠٥٤ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيه، عَنْ جَدِّهِ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ - ﵁ - قَالَ: رَأَيْتُ رَسُولَ اللَّهِ - ﷺ - يَوْمَ أُحُدٍ، وَمَعَهُ رَجُلَانِ يُقَاتِلَانِ عَنْهُ، عَلَيْهِمَا ثِيَابٌ بِيضٌ، كَأَشَدِّ الْقِتَالِ، مَا رَأَيْتُهُمَا قَبْلُ وَلَا بَعْدُ. [٥٨٢٦ - مسلم: ٢٣٠٦ - فتح: ٧/ ٣٥٨]\n\n٤٠٥٥ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَة، حَدَّثَنَا هَاشِمُ بْنُ هَاشِمٍ السَّعْدِيُّ قَال: سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ يَقُولُ: سَمِعْتُ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَقُولُ نَثَلَ لِي النَّبِيُّ - ﷺ - كِنَانَتَهُ يَوْمَ أُحُدٍ فَقَالَ: \"ارْمِ فِدَاكَ أَبِي وَأُمِّي\". [انظر: ٣٧٢٥ - مسلم: ٢٤١٢ - فتح: ٧/ ٣٥٨]\n\n٤٠٥٦ - حَدَّثَنَا مُسَدَّد، حَدَّثَنَا يَحْيَى، عَنْ يَحْيَى بْنِ سَعِيدٍ قَال: سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ قَالَ: سَمِعْتُ سَعْدًا يَقُولُ: جَمَعَ لِي النَّبِيُّ - ﷺ - أَبَوَيْهِ يَوْمَ أُحُدٍ. [انظر: ٣٧٢٥ - مسلم: ٢٤١٢ - فتح: ٧/ ٣٥٨]\n\n٤٠٥٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنْ يَحْيَى، عَنِ ابْنِ الْمُسَيَّبِ أَنَّهُ قَال: قَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ - ﵁ -: لَقَدْ جَمَعَ لِي رَسُولُ اللَّهِ - ﷺ - يَوْمَ أُحُدٍ أَبَوَيْهِ كِلَيْهِمَا. يُرِيدُ حِينَ قَال: \"فِدَاكَ أَبِي وَأُمِّي\". [انظر: ٣٧٢٥ - مسلم: ٢٤١٢ - فتح: ٧/ ٣٥٨]\n\n٤٠٥٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مِسْعَرٌ، عَنْ سَعْدٍ، عَنِ ابْنِ شَدَّادٍ قَالَ: سَمِعْتُ عَلِيًّا - ﵁ - يَقُولُ: مَا سَمِعْتُ النَّبِيَّ - ﷺ - يَجْمَعُ أَبَوَيْهِ لأَحَدٍ غَيْرَ سَعْدٍ. [انظر: ٢٩٠٥ -\nمسلم: ٢٤١١ - فتح: ٧/ ٣٥٨]\n\n٤٠٥٩ - حَدَّثَنَا يَسَرَةُ بْنُ صَفْوَانَ، حَدَّثَنَا إِبْرَاهِيم، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ شَدَّادٍ عَنْ عَلِيٍّ - ﵁ - قَالَ: مَا سَمِعْتُ النَّبِيَّ - ﷺ - جَمَعَ أَبَوَيْهِ لأَحَدٍ إِلاَّ لِسَعْدِ بْنِ مَالِكٍ، فَإِنِّي سَمِعْتُهُ يَقُولُ يَوْمَ أُحُدٍ \"يَا سَعْدُ ارْمِ، فِدَاكَ أَبِي وَأُمِّي\". [انظر: ٢٩٠٥ - مسلم: ٢٤١١ - فتح: ٧/ ٣٥٨]\n٤٠٦٠ و٤٠٦١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، عَنْ مُعْتَمِر، عَنْ أَبِيهِ قَالَ: زَعَمَ أَبُو عُثْمَانَ أَنَّهُ لَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - فِي بَعْضِ تِلْكَ الأَيَّامِ الَّتِى يُقَاتِلُ فِيهِنَّ غَيْرُ طَلْحَةَ وَسَعْدٍ عَنْ حَدِيثِهِمَا. [انظر:٣٧٢٢، ٣٧٣٢ - مسلم: ٢٤١٤ - فتح: ٧/ ٣٥١]","vol":"21","page":157},{"text":"٤٠٦٢ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي الأَسْوَد، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيل، عَنْ مُحَمَّدِ بْنِ يُوسُفَ قَال: سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ قَالَ: صَحِبْتُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، وَطَلْحَةَ بْنَ عُبَيْدِ اللَّه، وَالْمِقْدَادَ وَسَعْدًا ﵃ فَمَا سَمِعْتُ أَحَدًا مِنْهُمْ يُحَدِّثُ عَنِ النَّبِيِّ - ﷺ -، إِلاَّ أَنِّي سَمِعْتُ طَلْحَةَ يُحَدِّثُ عَنْ يَوْمِ أُحُدٍ. [انظر: ٢٨٢٤ - فتح ٧/ ٣٥٩]\n\n٤٠٦٣ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعٌ عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَال: رَأَيْتُ يَدَ طَلْحَةَ شَلاَّءَ، وَقَى بِهَا النَّبِيَّ - ﷺ - يَوْمَ أُحُدٍ. [٣٧٢٤ - فتح: ٧/ ٣٥٩]\n\n٤٠٦٤ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِث، حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا كَانَ يَوْمَ أُحُدٍ انْهَزَمَ النَّاسُ عَنِ النَّبِيِّ - ﷺ - وَأَبُو طَلْحَةَ بَيْنَ يَدَىِ النَّبِيِّ - ﷺ - مُجَوِّبٌ عَلَيْهِ بِحَجَفَةٍ لَهُ، وَكَانَ أَبُو طَلْحَةَ رَجُلًا رَامِيًا شَدِيدَ النَّزْعِ، كَسَرَ يَوْمَئِذٍ قَوْسَيْنِ أَوْ ثَلَاثًا، وَكَانَ الرَّجُلُ يَمُرُّ مَعَهُ بِجَعْبَةٍ مِنَ النَّبْلِ فَيَقُولُ: \"انْثُرْهَا لأَبِى طَلْحَةَ\". قَالَ: وَيُشْرِفُ النَّبِيُّ - ﷺ - يَنْظُرُ إِلَى الْقَوْمِ، فَيَقُولُ أَبُو طَلْحَة: بِأَبِى أَنْتَ وَأُمِّي، لَا تُشْرِفْ يُصِيبُكَ سَهْمٌ مِنْ سِهَامِ الْقَوْمِ، نَحْرِى دُونَ نَحْرِكَ. وَلَقَدْ رَأَيْتُ عَائِشَةَ بِنْتَ أَبِي بَكْرٍ وَأُمَّ سُلَيْمٍ، وَإِنَّهُمَا لَمُشَمِّرَتَانِ أَرَى خَدَمَ سُوقِهِمَا، تَنْقُزَانِ الْقِرَبَ عَلَى مُتُونِهِمَا، تُفْرِغَانِهِ فِي أَفْوَاهِ الْقَوْم، ثُمَّ تَرْجِعَانِ فَتَمْلآنِهَا، ثُمَّ تَجِيئَانِ فَتُفْرِغَانِهِ فِي أَفْوَاهِ الْقَوْمِ، وَلَقَدْ وَقَعَ السَّيْفُ مِنْ يَدَىْ أَبِي طَلْحَةَ إِمَّا مَرَّتَيْنِ وَإِمَّا ثَلَاثًا. [انظر: ٢٨٨٠ - مسلم: ١٨١١ - فتح: ٧/ ٣٦١]\n\n٤٠٦٥ - حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ سَعِيد، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَة، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: لَمَّا كَانَ يَوْمَ أُحُدٍ هُزِمَ الْمُشْرِكُونَ، فَصَرَخَ إِبْلِيسُ لَعْنَةُ اللَّهِ عَلَيْهِ: أَيْ عِبَادَ اللَّه، أُخْرَاكُمْ. فَرَجَعَتْ أُولَاهُم، فَاجْتَلَدَتْ هِيَ وَأُخْرَاهُم، فَبَصُرَ حُذَيْفَةُ فَإِذَا هُوَ بِأَبِيهِ الْيَمَانِ فَقَال: أَيْ عِبَادَ اللَّهِ أَبِي أَبِي. قَالَ: قَالَتْ: فَوَاللَّهِ مَا احْتَجَزُوا حَتَّى قَتَلُوه. فَقَالَ حُذَيْفَة: يَغْفِرُ اللَّهُ لَكُمْ. قَالَ عُرْوَةُ: فَوَاللَّهِ مَا زَالَتْ فِي حُذَيْفَةَ بَقِيَّةُ خَيْرٍ حَتَّى لَحِقَ بِاللَّهِ.\nبَصُرْتُ: عَلِمْتُ، مِنَ الْبَصِيرَةِ فِي الأَمْرِ، وَأَبْصَرْتُ مِنْ بَصَرِ الْعَيْن، وَيُقَالُ بَصُرْتُ وَأَبْصَرْتُ وَاحِدٌ. [انظر: ٣٢٩٠ - فتح: ٧/ ٣٦١]","vol":"21","page":158},{"text":"ذكر فيه ثلاثة عشر حديثًا:\nأحدها:\nحديث جَابِرٍ - ﵁ - قَالَ: نزَلَتْ هذه الآيَةُ فِينَا: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾ [آل عمران: ١٢٢] بَنِي سَلِمَةَ وَبَنِي حَارِثَةَ، وَمَا أُحِبُّ أَنَّهَا لَمْ تَنْزِلْ، والله يَقُولُ: ﴿وَاللَّهُ وَلِيُّهُمَا﴾.\nذُكِرَ في غير هذا الموضع أن بني سلمة من الخزرج وبني حارثة من الأوس، والفشل: الجبن، والمولى: الناصر.\nالحديث الثاني والثالث:\nحديث جابر - ﵁ - في تزويجه الثيب وحديثه بعده في وفائه دين والده. وقد سلفا.\nوقوله: (\"فهلا جارية تلاعبك\") معنى \"هلا\" مشدد اللام وهو التحضيض، ونصب \"جارية\" بإضمار تزوجت، وإنما يجوز هذا أو أجرى ذكر الفعل، ومعنى لولا وإلا مثل هلَّا، وهي قياس من حروف التحضيض. و\"تلاعبك\" من اللعب لا من اللعالب. يوضحها رواية \"تداعبها وتداعبك\" والدعابة: المزاح، يقال: لعِب بكسر العين من اللعب ولعَب بفتحها من اللعاب.\nوقوله: (فترك تسع بنات كن لي تسع أخوات) وفي الرواية التي بعدها: (ست بنات)، وقال في باب استئذان الرجل الإمام: (لي أخوات صغار) (^١) فلم يعين عددهن، وفي السيرة عند الخروج إلى حمراء الأسد: إن أبي خلفني على أخوات لي سبع (^٢). كذا هو\n_________\n(^١) سلف برقم (٢٩٦٧) كتاب: الجهاد والسير.\n(^٢) \"سيرة ابن هشام\" ٣/ ٥٢.","vol":"21","page":159},{"text":"بتقديم السين الباء، ولا إشكال فذكر القليل لا ينفي ذكر الكثير، وقوله: (كن لي تسمع أخوات) مع قوله: (تسع بنات) لعله لرفع المجاز.\nوقوله: (فكرهت أن أجمع إليهن جارية خرقاء مثلهن) أي: لا رفق فيها للأشياء. قال ابن فارس: الخرق نقيض الرفق (^١). ويحتمل أن يريد أنها خجلة من الحياء والأول أظهر.\nوقوله: (\"أصبت\") يدل على أن الثيب في هذِه الحالة أولى من البكر الصغيرة، وهذا هو المراد بقول الفقهاء: البكر أولى إن لم يكن عذر فيما يظهر.\nوشيخ البخاري في الثاني هو (أحمد بن أبي سريج)، وهو أبو جعفر بن محمد بن أبي سريج، واسمه الصباح النهشلي الداري، من أفراد البخاري لا تعرف وفاته (^٢).\nو(الجذاذ) بفتح الجيم وكسرها وكذا كل ما يدل على وقت الحصاد والدراس.\nوقوله: (كأنهم إنما أغروا بي) أي: كأنما أغروا بذلك وترسوا على ذلك.\nوالبيدر: الموضع الذي يجمع فيه التمر، كذا يُسميه أهل العراق ويسميه أهل الحجاز الميدر، والشام (…) (^٣) الأندر، ويسميه أهل اليمامة المسطح، وأهل نجد الجرين.\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٨٤ مادة (خرق).\n(^٢) بهامش الأصل: بخط الحافظ أبي الفتح السعدي (…) توفي بعد ٢٤٥.\n(^٣) كلمة غير واضحة في الأصل.","vol":"21","page":160},{"text":"وقوله: (حتى كأني انظر إلى البيدر الذي عليه رسول الله - ﷺ - كأنها لم تنقص تمرة واحدة)، هذا من بركة آثاره. وادعى الداودي أن هذا ليس في أكثر الروايات.\nالحديث الرابع:\nحديث سَعْدِ بْنِ أَبِي وَقَّاصٍ - ﵁ -: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمَ أُحُدٍ، وَمَعَهُ رَجُلَانِ يُقَاتِلَانِ عَنْهُ، عَلَيْهِمَا ثِيَابٌ بِيضٌ، كَأَشَدِّ القِتَالِ، مَا رَأَيْتُهُمَا قَبْلُ وَلَا بَعْدُ.\nهما من الملائكة كما قاله ابن التين، وانفرد به، وفيه معنى كتاب مسلم أنهما جبريل وميكائيل (^١). وفي \"الجمع \" لأبي نعيم الحداد (^٢) (أشد) بحذف الكاف، ونقل الداودي أن ابن عوف هو الرائي الذي رآهما، والذي في الكتاب أن سعد بن أبي وقاص هو الذي رآهما.\nالحديث الخامس:\nحديث هَاشِمِ بْنِ هَاشِمٍ السَّعْدِيِّ، جده عتبة بن أبي وقاص، (نسب هاشم لسعد بن أبي وقاص لأنه سيد أمر قبيلتهم) (^٣) قال: سمعت سعيد بن المسيب يقول: سمعت سعد بن أبي وقاص يقول: نثل لي النبي - ﷺ - كنانته يوم أحد وقال: \"ارم فداك أبي وأمي\".\nمعنى (نثل): نثر، يقال: نثلت كنانتي نثلًا إذا استخرجت ما فيها من\n_________\n(^١) رواه مسلم (٢٣٠٦/ ٤٦) كتاب: الفضائل، باب: في قتال جبريل وميكائيل …\n(^٢) هو الإمام الحافظ أبو نعيم عبيد الله بن الحسن بن أحمد الأصبهاني الحداد، قال الذهبي: فيه دين وتقوى وخشية، ومحاسنه جمة، جمع أطراف الصحيحين، وانتشرت عنه، واستحسنها الفضلاء، مات سنة سبع عشرة وخمسمائة. انظر \"سير أعلام النبلاء\" ١٩/ ٤٨٦ (٢٨٣)، \"شذرات الذهب\" ٤/ ٥٦.\n(^٣) كلام غير واضح في الأصل، أقرب ما يشبهه ما أثبتناه والله أعلم.","vol":"21","page":161},{"text":"نبل وكذلك إذا نفضت ما في الجراب (…) (^١) وهو بنون، ثم مثلثة، وضبطها بعضهم بمثناة أي: قدمها إليه تقول: استنتل فلان من الصف إذا تقدم أصحابه، واستنتل للأمر: استعد له. والكنانة التركاش الذي يجمع فيه النبل.\nوقوله: (\"فداك أبي وأمي\") هي كلمة تقولها العرب على الترغيب أي: إن كان إلى الفداء سبيل فديتك بهما أجمعين، هما يكبران عندي، وجمعه لأبويه سلف في باب مناقبه (^٢)، وأنه جمعهما للزبير أيضًا (^٣).\nالحديث السادس:\nويجمع أحاديث سعد، عن يحيى بن سعيد قال: سمعت سعيد بن المسيب يقول: سمعت سعدًا يقول: جَمَعَ لِي رسول الله - ﷺ - أَبَوَيْهِ يَوْمَ أُحُدٍ.\nهذا سلف في مناقبه، ثم ساقه أيضًا من هذا الوجه: جمع لي يوم أحد أبويه كليهما يريد حين قال: \"فداك أبي وأمي\" وهو يقاتل.\nقوله: (كليهما) كذا هو في البخاري وهو الصواب، وادعى ابن التين أنه وقع فيه كلاهما وأن صوابه كليهما.\nثم ساق عن عَلِيٍّ - ﵁ -: مَا سَمِعْتُ النَّبِيَّ - ﷺ - جَمَعَ أَبَوَيْهِ لأَحَدٍ غَيْرَ سَعْدٍ.\nولا يرد حديث الزبير؛ لأنه نفى السماع فقط، ثم ساقه أيضًا عن عَلِي - ﵁ -: مَا سمِعْتُ النَّبِيَّ - ﷺ - جَمَعَ أَبَوَيْهِ لأَحَدٍ إِلَّا لِسَعْدِ بْنِ مَالِكٍ، فَإِنِّي سَمِعْتُهُ يَقُولُ يَوْمَ أُحُدٍ \"يَا سَعْدُ، ارْمِ، فِدَاكَ أَبِي وَأُمِّي\".\n_________\n(^١) كلام غير واضح في الأصل، ولعله (من الزاد. وتناثل الناس إليه، أي: انصبوا).\nكما في \"الصحاح\" ٥/ ١٨٢٥ مادة (نثل).\n(^٢) سلف برقم (٣٧٢٥) كتاب: فضائل الصحابة.\n(^٣) سلف برقم (٣٧٢٠) كتاب: فضائل الصحابة، باب: مناقب الزبير بن العوام - ﵁ -.","vol":"21","page":162},{"text":"وشيخ البخاري (يسرة بن صفوان) وهو بالمثناة تحت أوله وجده جميل لخمي دمشقي ثقة ثبت مات سنة ست عشرة ومائتين وهو من أفراده وابنه صفوان روى عن إسماعيل بن عياش وزاد الترمذي في هذا \"ارم أيها الغلام الحزور (^١) \" (^٢) قال الزهري: رمى سعد يومئذ ألف سهم. وفي \"شرف المصطفى\": فما من سهم رمى به إلا قال - ﵇ -: \"هيا سعد فداك أبي وأمي\". قلت: وكان سعد حينئذ يرمي، وقال له - ﵇ -\"ارم رمى الله لك\"، ووقع في \"الجمع بين الصحيحين\" لأبي نعيم الحداد أنه - ﷺ - جمع له أبويه يوم الخندق، كذا قال.\nالعاشر:\nحديث مُعْتَمِرٍ، عَنْ أَبِيهِ قَالَ: زَعَمَ أَبُو عُثْمَانَ أَنَّهُ لَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - في بَعْضِ تِلْكَ الأَيَّامِ التِي يُقَاتِلُ فِيهِنَّ غَيْرُ طَلْحَةَ وَسَعْدٍ عَنْ حَدِيثِهِمَا.\nوهذا قد أسلفته وأنه لما ولَّى المسلمون يوم أحد تحيز - ﵇ - إلى الجبل فلف طلحة فصحبه، وذكر أنه كان معهما اثنا عشر رجلًا من الأنصار فلحقهم المشركون فاستأذن طلحة رسول الله - ﷺ - في قتالهم فلم يأذن له، فاستأذن طلحة فلم يأذن له، واستأذنه أنصاري فأذن، ومضى - ﵇ - بمن معه فلبثوا ساعة ثم جدوا في الطلب فلحقوهم فاستأذنه أنصاري فأذن ومضى - ﷺ - بمن معه فلبثوا معه ساعة، ثم جدوا في الطلب فلحقوهم، فاستأذن طلحة فلم يأذن له، واستأذنه أنصاري فأذن له، فلم يزل كذلك حتى قتل الاثنا عشر ولحق - ﵇ - بالجبل ومعه طلحة. ذكره كذلك ابن التين.\n_________\n(^١) ورد في هامش الأصل: الحزور: الذي قارب البلوغ.\n(^٢) رواه الترمذي (٢٨٢٩)، (٣٧٥٣) وقال: هذا حديث حسن صحيح، وقال الألباني\nفي \"ضعيف الترمذي\" (٥٣٥): منكر بذكر \"الغلام الحزور\".","vol":"21","page":163},{"text":"الحديث الحادي عشر:\nحديث السَّائِبِ بْنِ يَزِيدَ قَالَ: صَحِبْتُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، وَطَلْحَةَ بْنَ عُبَيْدِ اللهِ، وَالْمِقْدَادَ، وَسَعْدًا فَمَا سمِعْتُ أَحَدًا مِنْهُمْ يُحَدِّثُ عَنِ النَّبِيِّ - ﷺ -، إِلَّا أَنِّي سَمِعْتُ طَلْحَةَ يُحَدِّثُ عَنْ يَوْمِ أُحُدٍ.\nسببه أن القوم فيهم من يكفي الناس بما عنده، وخشي هؤلاء السهو فحذروا أن يقعوا في قوله: \"من كذب علي فليتبوَّأ معقده من النار\" (^١).\nوقوله: (إني سمعت طلحة يحدث عن يوم أحد) فيه ذكر المرء لعمله الصالح ليؤدي ما علم مما لم يعلم غيره؛ لأنه انفرد مع رسول الله - ﷺ - حينئذ.\nالحديث الثاني عشر:\nحديث إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: رَأَيْتُ يَدَ طَلْحَةَ شَلَّاءَ، وَقَى بِهَا النَّبِيَّ - ﷺ - يَومَ أُحُدٍ.\nالشلاء: اليابسة. رجل أشل من شلت يده، تشل بالفتح شللًا، وأشلها الله، وفي رواية أخرى: قطعت أصبعه، فقال: حس. فقال - ﷺ -: \"لو ذكرت الله لرفعتك الملائكة والناس ينظرون إليك\" (^٢) والحديث سلف أنه بقي معه سعد أيضًا فلعله لحق بهما ويحتمل أن يكون قتال طلحة قبل تحيزه إلى الجبل.\nالحديث الثالث عشر:\nحديث أَنَسٍ - ﵁ -: لَمَّا كَانَ يَوْمَ أُحُدٍ أنْهَزَمَ النَّاسُ عَنِ رَسُولِ الله - ﷺ -،\n_________\n(^١) سبق برقم (١٠٧) كتاب: العلم، باب: إثم من كذب على النبي - ﷺ - من حديث عبد الله بن الزبير.\n(^٢) رواه الطبراني في \"الأوسط\" ٨/ ٣٠٤ (٨٧٠٤)، ومن طريقه أبو نعيم في \"معرفة الصحابة\" ١/ ٩٦ (٣٧١) من طريق أبي الزبير، عن جابر. مرفوعًا.","vol":"21","page":164},{"text":"وَأَبُو طَلْحَةَ بَيْنَ يَدَيِ رَسُولِ الله - ﷺ - مُجَوِّبٌ عَلَيْهِ بِحَجَفَةٍ لَهُ، وَكَانَ أَبُو طَلْحَةَ رَجُلًا رَامِيًا شَدِيدَ النَّزْعِ، كَسَرَ يَوْمَئِذٍ قَوْسَيْنِ أَوْ ثَلَاثًا ..\nالحديث.\nمعنى (مجوب عليه بحجفة) ستره بها؛ لأن الجوب: الترس، وقد جاء مفسرًا: تترس مع رسول الله - ﷺ - بترس واحد.\nو(الحجفة): الترس الصغير من الجلود ليس فيه خشب ولا عقب، وهي الدرقة، والجمع حجف، وقال الداودي: مجوب عليه. أي: ينحني عليه بها. قال: والنزع: شدة الرمي؛ لأنه كان شديد النزع، والجعبة -واحدة الجعاب- النشاب، وهي الكنانة التي تجعل فيها السهام، والنبل السهام العربية، وهي مؤنثة، وقال ابن دريد: أصل [الجعب] (^١) الجمع يقال جَعَبْتُ الشيء جَعْبًا، قال: وإنما يكون ذلك في الشيء اليسير (^٢). وسلف بقية الحديث في الجهاد في باب غزو النساء.\nومعنى (تنقزان) سلف. وقال غيره: تنقلان، وقال الداودي: هو مثل تنقلان والذي ذكر أهل اللغة أن النقز الوثب فلعلهما (كانتا (^٣) تنهضان بالحمل وتنقزان وأنكره الخطابي، وإثما هو توقران أي: تحملان (^٤).\n_________\n(^١) في الأصل (الجعبة)، والمثبت من \"الجمهرة\".\n(^٢) \"جمهرة اللغة\" ١/ ٢٦٨.\n(^٣) في الأصل: (كان) والمثبت هو الموافق للسياق.\n(^٤) قال الخطابي في \"أعلام الحديث\" ٢/ ١٣٨٥: قوله (تنقزان) معنى النقز: الوثب،\nوأحسبه تزفران، والزَّفر: حمل القرب الثقال.","vol":"21","page":165},{"text":"والأفواه جمع فِيّ، كما قال الداودي، والفم لا جمع له من لفظه، والذي ذكر أهل اللغة أن أصل الفم فوه فأبدل من الواو ميمًا والجمع يرد الشيء إلى أصله، كما أن ماء أصله موه، ولذلك قالوا في جمعه أمواه.\nوقوله: (وقع السيف من يد أبي طلحة) أي: لأجل النعاس الذي ألقى الله عليهم أمنة منه.\nالحديث الرابع عشر:\nحديث عَائِشَةَ ﵂: لَمَّا كَانَ يَوْمَ أُحُدٍ هُزِمَ المُشْرِكُونَ، فَصرَخَ: أَيْ عِبَادَ اللهِ، أُخْرَاكُمْ. فَرَجَعَتْ أُولَاهُمْ، فَاجْتَلَدَتْ هِيَ وَأُخْرَاهُمْ، فَبَصُرَ حُذَيْفَةُ فَإِذَا هُوَ بِأَبِيهِ اليَمَاني فَقَالَ: أَيْ عِبَادَ اللهِ، أَبِي أَبِي. فَقَالَ: فَوَاللهِ مَا احْتَجَزُوا حَتَّى قَتَلُوهُ. فَقَالَ حُذَيْفَةُ: يَغْفِرُ اللهُ لَكُمْ. قَالَ عُرْوَةُ: فَوَاللهِ مَا زَالَتْ في حُذَيْفَةَ بَقِيَّةُ خَيْرٍ حَتَّى لَحِقَ باللهِ.\nمعنى (بَصُرَ): عَلِمَ، مِنَ البَصِيرَةِ في الأَمُورِ، وَأَبْصَرْتُ مِنْ بَصَرِ العَيْنِ، وَيُقَالُ بَصُرْتُ وَأَبْصَرْتُ وَاحِدٌ.\nوسبب قتل اليماني: ما رواه ابن إسحاق عن عاصم بن عمر بن قتادة، عن محمود بن لبيد قال: فلما خرج رسول الله - ﷺ - إلى أحد رُفِعَ حُسَيل بن جابر -وهو اليماني أبو حذيفة بن اليماني- وثابت بن وقش في الآطام مع النساء والصبيان فقال أحدهما: لصاحبه، وهما - شيخان كبيران: لا أبا لك ما تنتظر؟ فوالله إن بقي لواحد منا من عمره إلا ظِمْءُ حمار (^١)، إنما نحن هامة اليوم أو غد، أفلا نأخذ أسيافنا ثم نلحق برسول الله - ﷺ - لعل الله يزرقناشهادة مع رسول الله - ﷺ - فأخذا أسيافهما، ثم خرجا حتى دخلا في الناس ولم يُعلم بهما،\n_________\n(^١) أي: لم يبق منه إلا اليسير. انظر: \"الصحاح\" ١/ ٦١، مادة: ظمأ.","vol":"21","page":166},{"text":"فأما ثابت بن وقش فقتله المشركون، وأما اليماني فاختلفت عليه أسياف المسلمين فقتلوه ولا يعرفونه، فقال حذيفة: أبي والله. قالوا: والله إن عرفناه، وصدقوا، فقال حذيفة: يغفر الله لكم، وهو أرحم الراحمين. فأراد رسول الله - ﷺ - أن يديه فتصدق حذيفة بديته على المسلمين، فزاده عند رسول الله - ﷺ - خيرًا (^١).\nوقوله: (فصرخ إبليس: أخراكم (^٢» يخبرهم أن أخراهم صافوا العدو، وأنهم يخشى عليهم فرجعوا فتطاعنوا، وكل فرقة تحسب الأخرى عدوها، ولم يذكر في الحديث أنه - ﷺ - أراد أن يديه فتصدق بها حذيفة على المسلمين.\n_________\n(^١) \"سيرة النبي\" لابن هشام ٣/ ٣٦ - ٣٧.\n(^٢) في الأصل: (أخراهم) والمثبت من \"صحيح البخاري\".","vol":"21","page":167},{"text":"<span data-type='title' id=toc-2459>١٩ - باب قَوْلِ اللَّهِ تَعَالَى: ﴿إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ﴾ إلى قوله: ﴿إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ﴾ [آل عمران:١٥٥]</span>\n٤٠٦٦ - حَدَّثَنَا عَبْدَان، أَخْبَرَنَا أَبُو حَمْزَةَ، عَنْ عُثْمَانَ بْنِ مَوْهَبٍ قَالَ: جَاءَ رَجُلٌ حَجَّ الْبَيْتَ، فَرَأَى قَوْمًا جُلُوسًا، فَقَال: مَنْ هَؤُلَاءِ الْقُعُودُ؟ قَالُوا: هَؤُلَاءِ قُرَيْشٌ. قَال: مَنِ الشَّيْخ؟ قَالُوا: ابْنُ عُمَرَ. فَأَتَاهُ فَقَالَ: إِنِّي سَائِلُكَ عَنْ شَيْء؟ أَتُحَدِّثُنِي؟ قَالَ: أَنْشُدُكَ بِحُرْمَةِ هَذَا الْبَيْت، أَتَعْلَمُ أَنَّ عُثْمَانَ بْنَ عَفَّانَ فَرَّ يَوْمَ أُحُدٍ؟ قَال: نَعَمْ. قَالَ: فَتَعْلَمُهُ تَغَيَّبَ عَنْ بَدْرٍ فَلَمْ يَشْهَدْهَا؟ قَال: نَعَمْ. قَال: فَتَعْلَمُ أَنَّهُ تَخَلَّفَ عَنْ بَيْعَةِ الرُّضْوَانِ فَلَمْ يَشْهَدْهَا؟ قَالَ: نَعَمْ. قَالَ: فَكَبَّرَ. قَالَ ابْنُ عُمَر: تَعَالَ لأُخْبِرَكَ وَلأُبَيِّنَ لَكَ عَمَّا سَأَلْتَنِى عَنْهُ، أَمَّا فِرَارُهُ يَوْمَ أُحُدٍ فَأَشْهَدُ أَنَّ اللَّهَ عَفَا عَنْهُ، وَأَمَّا تَغَيُّبُهُ عَنْ بَدْرٍ فَإِنَّهُ كَانَ تَحْتَهُ بِنْتُ رَسُولِ اللَّهِ - ﷺ - وَكَانَتْ مَرِيضَةً، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: \"إِنَّ لَكَ أَجْرَ رَجُلٍ مِمَّنْ شَهِدَ بَدْرًا وَسَهْمَهُ\". وَأَمَّا تَغَيُّبُهُ عَنْ بَيْعَةِ الرُّضْوَانِ فَإِنَّهُ لَوْ كَانَ أَحَدٌ أَعَزَّ بِبَطْنِ مَكَّةَ مِنْ عُثْمَانَ بْنِ عَفَّانَ لَبَعَثَهُ مَكَانَهُ، فَبَعَثَ عُثْمَانَ، وَكَانَ بَيْعَةُ الرُّضْوَانِ بَعْدَ مَا ذَهَبَ عُثْمَانُ إِلَى مَكَّةَ فَقَالَ النَّبِيُّ - ﷺ - بِيَدِهِ الْيُمْنَى \"هَذِهِ يَدُ عُثْمَانَ\". فَضَرَبَ بِهَا عَلَى يَدِهِ فَقَالَ: \"هَذِهِ لِعُثْمَانَ\". اذْهَبْ بِهَذَا الآنَ مَعَكَ. [انظر:٣١٣٠ - فتح: ٧/ ٣٦٣]\nمعنى ﴿استَزَلَّهُمُ﴾: استدعي أن يزلوا، كما يقال: استعجلتة أي: استدعيت أن يعجل.\nوقوله: ﴿بِبَعْضِ مَا كَسَبُوا﴾ روي أن الشيطان ذكرهم خطاياهم قيل: هو القتل قبل التوبة، ولم يكرهوا القتل معاندة ولا نفاقا، فعفاه الله عنهم، ويوم الجمعان يوم أحد.\nوقوله: ﴿يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ﴾ [الأنفال:٤١] هو يوم بدر.","vol":"21","page":168},{"text":"ثم ساق البخاري حديث أبي حمزة - بالحاء المهملة والزاي وهو محمد بن ميمون المروزي السكري لحلاوة كلامه، أو لحمله له في كمه- عَنْ عُثْمَانَ بْنِ مَوْهَبٍ عَنْ رَجُلٍ عَنْ ابن عُمَرَ في فِرَارِ عُثْمَانَ - ﵁ - يَوْمَ أُحُدٍ، وتَغَيُّبِهِ عَنْ بَدْرٍ، والجواب عن ذلك، وكذا عن غيبته عَنْ بَيْعَةِ الرضوان.\nوقد سلف في ترجمة عثمان بطوله (^١) قال الداودي: قوله: (تغيب عن بدر) خطأ، إنما يقال: تغيب لمن تعمد التخلف وأما من تخلف لعذر فلا يقال: تغيب. وفيه نظر فلا مانع من أن يقال: تغيب لعذر، وإنما يمنع أن يقال تغيب لمن غاب ساهيًا.\n_________\n(^١) سلف برقم (٣٦٩٩) كتاب: \"فضائل الصحابة\" باب: مناقب عثمان بن عفان - ﵁ -.","vol":"21","page":169},{"text":"<span data-type='title' id=toc-2460>٢٠ - باب ﴿إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَى أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ﴾ الآية [آل عمران:١٥٣]</span>\n﴿تُصْعِدُونَ﴾: تَذْهَبُونَ، أَصْعَدَ وَصَعِدَ فَوْقَ الْبَيْتِ.\n\n٤٠٦٧ - حَدَّثَنِي عَمْرُو بْنُ خَالِد، حَدَّثَنَا زُهَيْر، حَدَّثَنَا أَبُو إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ بْنَ عَازِبٍ - ﵄ - قَالَ: جَعَلَ النَّبِيُّ - ﷺ - عَلَى الرَّجَّالَةِ يَوْمَ أُحُدٍ عَبْدَ اللَّهِ بْنَ جُبَيْرٍ، وَأَقْبَلُوا مُنْهَزِمِينَ، فَذَاكَ إِذْ يَدْعُوهُمُ الرَّسُولُ فِي أُخْرَاهُمْ. [انظر: ٣٠٣٩ - فتح: ٧/ ٣٦٤]\nثُمَّ سَاقَ حَدِيثَ البَرَاءِ بْنِ عَازِبٍ ﵄ قَالَ: جَعَلَ رَسُولُ الله - ﷺ - عَلَى الرَّجَّالَةِ يَوْمَ أُحُدٍ عَبْدَ اللهِ بْنَ جُبَيْرٍ، وَأَقْبَلُوا مُنْهَزِمِينَ، فَذَاكَ إِذْ يَدْعُوهُمُ الرَّسُولُ في أُخْرَاهُمْ.\nالشرح:\nذكر المفسرون أن معنى أصعد: ابتدأ المسير، ومعنى (﴿تُصْعِدُونَ﴾) بالفتح الرقي، من صعد الجبل إذا رقيه، ومعنى ﴿تَلوُنَ﴾: تعرجون. و﴿أُخْرَاكُمْ﴾ قال أبو عبيد: آخركم (^١).\nوقوله: ﴿فَأَثَابَكُمْ غَمًّا بِغَمٍّ﴾ قال مجاهد: الغم الأول القتل والجراح، والثاني أنه صاح صائح: قتل محمد فأنساهم الغم الآخرُ الأول (^٢)، فالمعنى إذًا: فأثابكم غما بعد غم، وقيل: إنهم غموا\n_________\n(^١) نقل النحاس في \"معاني القرآن\" ١/ ٤٩٦ هذا التفسير عن أبي عبيدة. وهو في \"مجاز القرآن\" ١/ ١٠٥.\n(^٢) رواه الطبري ٣/ ٤٧٩ (٨٠٦١) عن قتادة، وروى نحوه (٨٠٥٩)، (٨٠٦٠) عن مجاهد، وانظر \"معاني القرآن\" للنحاس ١/ ٤٩٦.","vol":"21","page":170},{"text":"رسول الله - ﷺ - بمخالفتهم إياه، وأثابهم بذلك الغم غمهم به، ومعنى أثابهم: أنزل بهم ما يقوم مقام الثواب كقوله ﴿فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ﴾ [التوبة: ٣٤] أي: الذي يقوم مقام البشارة عذاب أليم.\nومعنى ﴿لِكَيْلَا تَحْزَنُوا عَلَى مَا فَاتَكُمْ﴾ أنهم طلبوا الغنيمة، وذكر في الباب بعده قوله ﴿أَمَنَةً نُعَاسًا﴾ الآية، وأمنة وأمن واحد اسم المصدر فقال: وقعت الأمنة في الأرض، وكذا قال ابن قتيبة: هي الأمن. وغيره فرق فقال: الأمنة تكون مع بقاء أسباب الخوف، والأمن زوال أسباب الخوف. ومعنى الآية: أعقبكم بما نالكم من الرعب أمنًا تنامون معه؛ لأن الشديد الخوف لا يكاد ينام وقرئ (أمْنَة) كأنها المرة من الأمن. وفي امتنانه بالنعاس لأمنهم بعد خوفهم حتى ناموا فاستراحوا وقدروا بعد النعاس على القتال. قال ابن مسعود: النعاس في [القتال] (^١) أمنة، وهو في الصلاة من الشيطان (^٢).\nوقوله: ﴿نُعَاسًا﴾ هو بدل من ﴿أَمَنَةً﴾ أو مفعول من أجله.\nومعنى ﴿يَغْشَى طَائِفَةً مِنْكُمْ﴾ يعني المؤمنين ﴿وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ﴾ يعني المنافقين، ﴿يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ﴾ أي: يظنون أن أمر النبي - ﷺ - اضمحل، ﴿ظَنَّ الْجَاهِلِيَّةِ﴾ أي: هم في ظنهم بمنزلة الجاهلية.\nوقوله ﴿لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ﴾ أي: لصاروا على برازٍ من الأرض.\nوحديث البراء يأتي في التفسير بزيادة (^٣)، ورواه هنا وهناك عن\n_________\n(^١) في الأصل: الصلاة، والصواب ما أثبتناه.\n(^٢) رواه عبد الرازق ٢/ ٤٩٩ (٤٢١٩)، والطبري ٣/ ٤٨٤ (٨٠٨٢)، والطبراني ٩/ ٢٨٨ (٩٤٥٢)\n(^٣) سيأتي برقم (٤٥٦١) باب: قوله تعالى ﴿وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ﴾","vol":"21","page":171},{"text":"عمرو بن خالد بن فروخ بن سعيد بن عبد الرحمن بن واقد بن ليث بن واقد بن عبد الله أبو الحسن التميمي الحنظلي الجزري الحراني، نزيل مصر ثبت ثقة من أفراد البخاري مات سنة سبع وعشرين ومائتين.","vol":"21","page":172},{"text":"-<span data-type='title' id=toc-2461> باب ﴿ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا﴾ إلى قوله: ﴿وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ [آل عمران:١٥٤]\n٤٠٦٨ </span>- وَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيد، عَنْ قَتَادَة، عَنْ أَنَسٍ، عَنْ أَبِي طَلْحَةَ - ﵄ - قَالَ: كُنْتُ فِيمَنْ تَغَشَّاهُ النُّعَاسُ يَوْمَ أُحُدٍ، حَتَّى سَقَطَ سَيْفِي مِنْ يَدِي مِرَارًا، يَسْقُطُ وَآخُذُهُ، وَيَسْقُطُ فَآخُذُهُ. [٤٥٦٢ - فتح: ٧/ ٣٦٥]\nوقد سلف شرحها (^١).\nوَقَالَ لِي خَلِيفَةُ: ثنَا يَزِيدُ بْنُ زُرَيْعٍ، ثنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنْ أَبِي طَلْحَةَ - ﵁ - قَالَ: كُنْتُ فِيمَنْ تَغَشَّاهُ النُّعَاسُ يَوْمَ أُحُدٍ، حَتَّى سَقَطَ سَيْفِي مِنْ يَدِي مِرَارًا، يَسْقُطُ وَآخُذُهُ، وَيَسْقُطُ وآخُذُهُ.\nوقد سلف قريبا في ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾ من طريق آخر عن أنس مصرحًا بالسماع، وهذا مذاكرة.\n_________\n(^١) في هامش الأصل: الجادة: تفسيرها.","vol":"21","page":173},{"text":"٢١ - باب ﴿لَيْسَ لَكَ مِنَ الأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ (١٢٨)﴾. [آل: عمران]\nقَالَ حُمَيْدٌ وَثَابِتٌ: عَنْ أَنَسٍ - ﵁ -: شُجَّ النَّبِيُّ - ﷺ - يَوْمَ أُحُدٍ فَقَالَ: \"كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ\". فَنَزَلَتْ ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨].\n\n٤٠٦٩ - حَدَّثَنَا يَحْيَى بْنُ عَبْدِ اللهِ السُّلَمِيُّ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي سَالِمٌ، عَنْ أَبِيه، أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ مِنَ الرَّكْعَةِ الآخِرَةِ مِنَ الْفَجْرِ يَقُول: \"اللَّهُمَّ الْعَنْ فُلَانًا وَفُلَانًا وَفُلَانًا\". بَعْدَ مَا يَقُولُ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ رَبَّنَا وَلَكَ الْحَمْدُ\". فَأَنْزَلَ اللهُ: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ إِلَى قَوْلِه: ﴿فَإِنَّهُمْ ظَالِمُونَ﴾. [آل عمران: ١٢٨]. [٤٠٧٠، ٤٥٥٩، ٧٣٤٦ - فتح: ٧/ ٣٦٥]\n\n٤٠٧٠ - وَعَنْ حَنْظَلَةَ بْنِ أَبِي سُفْيَانَ: سَمِعْتُ سَالِمَ بْنَ عَبْدِ اللهِ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يَدْعُو عَلَى صَفْوَانَ بْنِ أُمَيَّة، وَسُهَيْلِ بْنِ عَمْرٍو، وَالْحَارِثِ بْنِ هِشَامٍ، فَنَزَلَتْ: ﴿لَيْسَ لَكَ مِنَ الأَمْرِ شَىْءٌ﴾ إِلَى قَوْلِه: ﴿فَإِنَّهُمْ ظَالِمُونَ﴾. [آل: عمران:١٢٨]. [انظر: ٤٠٦٩ - فتح: ٧/ ٣٦٥]\nأما تعليق حميد فأخرجه الترمذي مسندًا عنه أنه - ﵇ - كسرت رباعيته وشج وجهه. الحديث ثم قال: حسن صحيح (^١). وأخرجه عنه من حديث عَبيدة بن حميد، عن حميد به (^٢).\n_________\n(^١) الترمذي (٣٠٠٢ - ٣٠٠٣).\n(^٢) هكذا في الأصل، وإنما أخرجه الترمذي عن عبد بن حميد، عن يزيد بن هارون، عن حميد، به. ومن طرق أخرى، وليس فيها ذكره عبيدة بن حميد.","vol":"21","page":174},{"text":"وأما تعليق ثابت فأخرجه مسلم من حديث حماد بن سلمة عنه به (^١).\nثم ساق البخاري حديث الزهري، عن سالم، عن أبيه أنه سمع رسول الله - ﵇ - إذا رفع رأسه من الركوع في الركعة الأخيرة من الفجر يقول: \"اللهم العن فلانا وفلانا وفلانا\" بعد ما يقول: \"سمع الله لمن حمده، ربنا ولك الحمد\" فأنزل الله تعالى ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ الآية.\nوَعَنْ حَنْظَلَةَ بْنِ أَبِي سُفْيَانَ قَالَ: سَمِعْتُ سَالِمَ بْنَ عَبْدِ اللهِ: كَانَ رَسُولُ اللهِ - ﷺ - يَدْعُو عَلَى صفْوَانَ بْنِ أُمَيَّةَ، وَسُهَيْلِ بْنِ عَمْرٍو، وَالْحَارِثِ بْنِ هِشَامٍ، فَنَزَلَتْ: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ الآية.\nحديث ابن عمر ذكره في التفسير مع حديث أبي هريرة مثله، وروى المحاملي الحسين بن إسماعيل القاضي عن أبي الأشعث، ثنا خالد بن الحارث، ثنا محمد بن عجلان، عن نافع، عن ابن عمر ﵄ أن النبي - ﷺ - كان يدعو على أربعة نفر فأنزل الله ﷿ ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ الآية. قال: ثم هداهم الله للإسلام.\nوحاصل ما ذكره البخاري في سبب النزول روايتان وقيل: استأذن في أن يدعو باستئصالهم فنزلت، فعلم أن فيهم من سيسلم، وأكد ذلك بالآية التي بعدها، فمن قال هو معطوف بـ (أو) على قوله ﴿لِيَقْطَعَ طَرَفًا﴾ فالمعنى عنده: ليقتل طائفة أو يخزيهم بالهزيمة أو يتوب عليهم أو يعذبهم، وقيل: (أو) هنا بمعنى حتى.\nوقوله: (بعدما يقول: \"سمع الله لمن حمده ربنا ولك الحمد\") هذا إحدى الروايات الثابتة فيه بالواو.\n_________\n(^١) مسلم (١٧٩١) كتاب: الجهاد والسير، باب: غزوة أحد.","vol":"21","page":175},{"text":"فائدة:\nروى البخاري هذا الحديث عن (يحيى بن عبد الله) وجده زياد بن شداد أبو سهل السلمي، سكن مرو، ويعرف بخاقان، أخو جمعة وزنجويه انفرد به البخاري وهو ثقة، ولم أر له وفاة.\nو(حنظلة) روى له مسلم وأبو عوانة، ثبت، مات سنة إحدى وخمسين ومائة.","vol":"21","page":176},{"text":"<span data-type='title' id=toc-2463>٢٢ - باب ذِكْرِ أُمِّ سَلِيطٍ</span>\n٤٠٧١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، وَقَالَ ثَعْلَبَةُ بْنُ أَبِي مَالِكٍ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - قَسَمَ مُرُوطًا بَيْنَ نِسَاءٍ مِنْ نِسَاءِ أَهْلِ الْمَدِينَةِ، فَبَقِىَ مِنْهَا مِرْطٌ جَيِّدٌ، فَقَالَ لَهُ بَعْضُ مَنْ عِنْدَه: يَا أَمِيرَ الْمُؤْمِنِينَ، أَعْطِ هَذَا بِنْتَ رَسُولِ اللَّهِ - ﷺ - الَّتِى عِنْدَكَ. يُرِيدُونَ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ. فَقَالَ عُمَر: أُمُّ سَلِيطٍ أَحَقُّ بِهِ. وَأُمُّ سَلِيطٍ مِنْ نِسَاءِ الأَنْصَارِ مِمَّنْ بَايَعَ رَسُولَ اللَّهِ - ﷺ -. قَالَ عُمَرُ: فَإِنَّهَا كَانَتْ تُزْفِرُ لَنَا الْقِرَبَ يَوْمَ أُحُدٍ. [انظر: ٢٨٨١ - فتح: ٧/ ٣٦٦]\nذكر فيه حديث عُمَرَ بْنِ الخَطَّابِ - ﵁ - أَنَّهُ قَسَمَ مُرُوطًا، فَأَعْطَى مِرْطًا جَيِّدًا لَهَا دُونَ زَوْجَتِهِ أُمِّ كُلْثُومٍ بِنْتِ عَلِيٍّ. وَقَال: إِنَّهَا أَحَقُّ بِهِ. وَأُمُّ سَلِيطٍ مِنْ نِسَاءِ الأَنْصَارِ .. الحديث.\nوقد سلف في الجهاد في باب حمل النساء القرب، وفيه أن الفاروق كان يحرم من يقرب منه، ولذلك قال: أتعب عمر من بعده. وكان يبعث إلى بنته حفصة آخر ما يبعث إلى أزواج رسول الله - ﷺ -، وسلف هناك الكلام على (تزفر) فقال: زفر الحمل يزفر زفرًا أي حمله، وازدفر أيضًا والزفر بالكسر الحمل والجمع أزفار، وذكره في \"المنتهى\" وغيره، قال عياض: تزفر بحملها ملأى على ظهرها تسقي الناس منها، والزفر الحمل على الظهر. والزفر: القربة أيضًا. قال: كلاهما بفتح الزاي وسكون الفاء، وقال: منه زفر وأزفر. وجاء تفسيره في البخاري (تزفر) (^١) تخيط (^٢)، وهو غير معروف في اللغة.\n_________\n(^١) في الأصل: (تفسر) والمثبت هو الملائم للسياق.\n(^٢) سلف برقم (٢٨٨١).","vol":"21","page":177},{"text":"<span data-type='title' id=toc-2464>٢٣ - باب قَتْلُ حَمْزَةَ - ﵁ </span>-\n٤٠٧٢ - حَدَّثَنِي أَبُو جَعْفَرٍ، مُحَمَّدُ بْنُ عَبْدِ اللَّه، حَدَّثَنَا حُجَيْنُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي سَلَمَة، عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْل، عَنْ سُلَيْمَانَ بْنِ يَسَار، عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ قَالَ: خَرَجْتُ مَعَ عُبَيْدِ اللَّهِ بْنِ عَدِيِّ بْنِ الْخِيَارِ، فَلَمَّا قَدِمْنَا حِمْصَ قَالَ لِي عُبَيْدُ اللَّه: هَلْ لَكَ فِي وَحْشِيٍّ نَسْأَلُهُ عَنْ قَتْلِ حَمْزَةَ؟ قُلْت: نَعَمْ. وَكَانَ وَحْشِيٌّ يَسْكُنُ حِمْص. فَسَأَلْنَا عَنْهُ فَقِيلَ لَنَا: هُوَ ذَاكَ فِي ظِلِّ قَصْرِهِ. كَأَنَّهُ حَمِيتٌ. قَالَ: فَجِئْنَا حَتَّى وَقَفْنَا عَلَيْهِ بِيَسِيرٍ، فَسَلَّمْنَا، فَرَدَّ السَّلَامَ. قَالَ: وَعُبَيْدُ اللَّهِ مُعْتَجِرٌ بِعِمَامَتِهِ، مَا يَرَى وَحْشِيٌّ إِلاَّ عَيْنَيْهِ وَرِجْلَيْهِ، فَقَالَ عُبَيْدُ اللَّه: يَا وَحْشِيُّ أَتَعْرِفُنِي؟ قَال: فَنَظَرَ إِلَيْهِ ثُمَّ قَالَ: لَا وَاللَّهِ إِلاَّ أَنِّي أَعْلَمُ أَنَّ عَدِيَّ بْنَ الْخِيَارِ تَزَوَّجَ امْرَأَةً يُقَالُ لَهَا أُمُّ قِتَالٍ بِنْتُ أَبِي الْعِيصِ، فَوَلَدَتْ لَهُ غُلَامًا بِمَكَّةَ، فَكُنْتُ أَسْتَرْضِعُ لَهُ، فَحَمَلْتُ ذَلِكَ الْغُلَامَ مَعَ أُمِّهِ، فَنَاوَلْتُهَا إِيَّاهُ، فَلَكَأَنِّي نَظَرْتُ إِلَى قَدَمَيْكَ. قَالَ: فَكَشَفَ عُبَيْدُ اللَّهِ عَنْ وَجْهِهِ، ثُمَّ قَال: أَلَا تُخْبِرُنَا بِقَتْلِ حَمْزَةَ؟ قَال: نَعَمْ، إِنَّ حَمْزَةَ قَتَلَ طُعَيْمَةَ بْنَ عَدِيِّ بْنِ الْخِيَارِ بِبَدْرٍ، فَقَالَ لِي مَوْلَايَ جُبَيْرُ بْنُ مُطْعِمٍ: إِنْ قَتَلْتَ حَمْزَةَ بِعَمِّى فَأَنْتَ حُرٌّ. قَال: فَلَمَّا أَنْ خَرَجَ النَّاسُ عَامَ عَيْنَيْنِ - وَعَيْنَيْنِ جَبَلٌ بِحِيَالِ أُحُدٍ، بَيْنَهُ وَبَيْنَهُ وَادٍ - خَرَجْتُ مَعَ النَّاسِ إِلَى الْقِتَالِ، فَلَمَّا اصْطَفُّوا لِلْقِتَالِ خَرَجَ سِبَاعٌ فَقَال: هَلْ مِنْ مُبَارِز؟ قَالَ: فَخَرَجَ إِلَيْهِ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ فَقَالَ: يَا سِبَاعُ يَا ابْنَ أُمِّ أَنْمَارٍ مُقَطِّعَةِ الْبُظُورِ، أَتُحَادُّ اللَّهَ وَرَسُولَهُ - ﷺ -. قَالَ: ثُمَّ شَدَّ عَلَيْهِ فَكَانَ كَأَمْسِ الذَّاهِب. قَالَ: وَكَمَنْتُ لِحَمْزَةَ تَحْتَ صَخْرَةٍ فَلَمَّا دَنَا مِنِّي رَمَيْتُهُ بِحَرْبَتِي، فَأَضَعُهَا فِي ثُنَّتِهِ حَتَّى خَرَجَتْ مِنْ بَيْنِ وَرِكَيْهِ. قَالَ: فَكَانَ ذَاكَ الْعَهْدَ بِهِ، فَلَمَّا رَجَعَ النَّاسُ رَجَعْتُ مَعَهُمْ فَأَقَمْتُ بِمَكَّةَ، حَتَّى فَشَا فِيهَا الإِسْلَامُ، ثُمَّ خَرَجْتُ إِلَى الطَّائِفِ، فَأَرْسَلُوا إِلَى رَسُولِ اللَّهِ - ﷺ - رَسُولًا، فَقِيلَ لِي: إِنَّهُ لَا يَهِيجُ الرُّسُلَ. قَالَ: فَخَرَجْتُ مَعَهُمْ حَتَّى قَدِمْتُ عَلَى رَسُولِ اللَّهِ - ﷺ - فَلَمَّا رَآنِي قَال: \"آنْتَ وَحْشِيٌّ؟ \". قُلْت: نَعَمْ. قَال: \"أَنْتَ قَتَلْتَ حَمْزَةَ\". قُلْت: قَدْ كَانَ مِنَ الأَمْرِ مَا بَلَغَكَ. قَالَ: \"فَهَلْ تَسْتَطِيعُ أَنْ","vol":"21","page":178},{"text":"تُغَيِّبَ وَجْهَكَ عَنِّي؟ \". قَالَ: فَخَرَجْتُ، فَلَمَّا قُبِضَ رَسُولُ اللَّهِ - ﷺ - فَخَرَجَ مُسَيْلِمَةُ الْكَذَّابُ قُلْتُ: لأَخْرُجَنَّ إِلَى مُسَيْلِمَةَ لَعَلِّي أَقْتُلُهُ فَأُكَافِئَ بِهِ حَمْزَةَ. قَالَ: فَخَرَجْتُ مَعَ النَّاسِ، فَكَانَ مِنْ أَمْرِهِ مَا كَانَ. قَالَ: فَإِذَا رَجُلٌ قَائِمٌ فِي ثَلْمَةِ جِدَارٍ، كَأَنَّهُ جَمَلٌ أَوْرَقُ ثَائِرُ الرَّأْسِ. قَالَ: فَرَمَيْتُهُ بِحَرْبَتِي، فَأَضَعُهَا بَيْنَ ثَدْيَيْهِ حَتَّى خَرَجَتْ مِنْ بَيْنِ كَتِفَيْهِ. قَالَ: وَوَثَبَ إِلَيْهِ رَجُلٌ مِنَ الأَنْصَارِ، فَضَرَبَهُ بِالسَّيْفِ عَلَى هَامَتِهِ. قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ الْفَضْلِ: فَأَخْبَرَنِي سُلَيْمَانُ بْنُ يَسَارٍ أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ: فَقَالَتْ جَارِيَةٌ عَلَى ظَهْرِ بَيْتٍ وَا أَمِيرَ الْمُؤْمِنِينَ، قَتَلَهُ الْعَبْدُ الأَسْوَدُ. [فتح: ٧/ ٣٦٧]\nذكر فيه حديث عَبْدِ اللهِ بْنِ الفَضْلِ -وهو كما نسبه ابن إسحاق، وهو ابن عبد الرحمن بن عباس بن ربيعة بن الحارث -يعني: ابن عبد المطلب، وأسقط بعضهم عبد الرحمن- عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ قَالَ: خَرَجْتُ مَعَ عُبَيْدِ اللهِ بْنِ عَدِيِّ بْنِ الخِيَارِ، فَلَمَّا قَدِمْنَا حِمْصَ قَالَ لِي عُبَيْدُ اللهِ: هَلْ لَكَ في وَحْشِيٍّ نَسْأَلُهُ عَنْ قَتْلِ حَمْزَةَ؟ قُلْتُ: نَعَمْ. فذكره بطوله وهو من\nأفراده، بل لم يخرج مسلم في \"صحيحه\" عن وحشي شيئًا، و(عبيد الله) هذا ولد في حياة رسول الله - ﷺ - ومات في خلافة الوليد بن عبد الملك، وله دار بالمدينة عند دار علي بن أبي طالب - ﵁ -، يروي عن عثمان بن عفان وله حديث في \"الموطأ\" في كتاب الصلاة (^١) وأرسل عنه.\nو(حمص) غير مصروف بلد معروف، دخلتها، ويجوز صرفها، وعلله ابن التين بقلة حروفها وسكون وسطها، مثل عاد، وهود، ونوح، ودعد.\nوقوله عن وحشي أنه (هو ذاك في ظل قصره كأنه حميت): هو بفتح\n_________\n(^١) \"الموطأ\" ص ١٢٤ (٨٧).","vol":"21","page":179},{"text":"الحاء (^١)، وهو الزق كالقلة والجمع: الحمت، وهو النِّحْي أيضًا وجمعه أنحاء وأكثر ما يقال ذلك في أوعية السمن والزيت. وقيل: هو الزق مطلقًا، قال أبو عبيدة: أما الزق الذي يجعل فيه اللبن فهو الوطب وجمعه أوطاب، وما كان للشراب فهو الذواريع واسم الزق يجمع ذلك كله.\nوقوله: (عبد الله معتجر بعمامته) أي: لفها على رأسه من غير تحنيك، وكذلك الاعتجار بالثوب إنما هو التلفف به.\nوقوله: (ما يرى وحشي إلا عينيه ورجليه) يعني: أنه تخرطم.\nوفيه: نباهة وحشي لمعرفته بالقدمين على طول عهد وصغر المحمول.\nوقوله: (إن عدي بن الخيار تزوج بامرأة يقال لها أم قتال بنت أبي العيص) كذا وقع هنا، وإنما هي أم قتال بنت أسيد بن أبي العيص بن أمية أخت عتاب. ووقع في السيرة النبوية أنها سعدية (^٢) وهي قرشية.\nوقوله: (إن حمزة قتل طعيمة بن عدي بن الخيار) صوابه كما قال الدمياطي: طعيمة بن عدي بن نوفل بن عبد مناف، والمطعم والخيار ابنا عدي أخواه، وعدي بن الخيار بن عدي بن نوفل ابن أخيه.\nوقوله: (فخرج إليه حمزة فقال: يا سباع، يا ابن أم أنمار مقطعة البظور) يعني: أنها كانت خافضة التي تخفض النساء أي: تختن لهن.\nوالبظر: هنة بين الإسكتين لم تخفض وكذلك البظارة، وامرأة بظراء: بينة البظر.\n_________\n(^١) في هامش الأصل: يعني المهملة.\n(^٢) \"سيرة ابن هشام\" ٣/ ١٦.","vol":"21","page":180},{"text":"وقوله قبله: (فلما أن خرج عام عينين، وعينين جبل بحيال أحد بينه وبينه واد) ويسمى عام أحد عام عينين.\nوقوله: (أتحا د الله ورسوله؟) أي: أتعاندهما؟ وقيل: تعاديهما، والمعنى واحد، وأصله أن يكون هذا في حدٍّ وهذا في حدٍّ آخر.\nوقوله: (وكمنت لحمزة) هو بفتح الميم أي: اختفيت.\nوقوله: (فأضع الحربة في ثنته) أي: في وسطه، قاله ابن فارس (^١). وقال الخطابي: هي العانة (^٢) وعبارة غيره: هي ما بين السرة والعانة وكذلك المريطاء.\nوقوله: (فأرسلوا إلى رسول الله - ﷺ - رسلًا) كان ذلك في سنة ثمان مع رسل أهل الطائف، ذكره ابن التين.\nوقوله: (وقيل لي: إنه لا يهيج الرسل) أي: لا ينالهم منه مكروه، وهاجه يهيجه: صرفه، وهاج الشيء: تحرك.\nوقوله لوحشي: \"فهل تستطيع أن تغيب وجهك عني؟ \" فيه ما كان عليه من الرفق، وأن المرء يكره أن يرى قاتل وليه.\nوقوله: (لأخرجن إلى مسيلمة لعلي أقتله فأكافئ به حمزة) أي: أقابله وأعارضه وأوازنه، وهذا إشفاق منه؛ لأن الإسلام يجب ما كان قبله.\nوقوله: (فإذا رجل قائم في ثلمة جدار كأنه جمل أورق ثائر الرأس) الثلمة: الخلل. والأورق من الإبل: الذي يضرب إلى الخضرة. وقيل: الورقة: لون الرماد. وبه جزم ابن التين. يقال: أسمر لونه كون الرماد.\n_________\n(^١) \"مجمل اللغة\" ١/ ١٥٦ مادة (ثن).\n(^٢) \"أعلام الحديث\" ٣/ ١٧١٩.","vol":"21","page":181},{"text":"وقال السهيلي: يريد -والله أعلم- ورقة الغبار، وأنه قد ينفع به؛ إذ الأورق من الإبل ليس أقواها ولكنه أطيبها لحمًا فيما ذكروا (^١). و(ثائر الرأس): قائم شعره.\nوقوله: (فضربه على هامته) أي: رأسه.\nوقوله: (فقالت جارية على ظهر بيت: وا أمير المؤمنين قتله العبد الأسود) كان مسيلمة مع كفره وكذبه مرة يدعي النبوة، ومرة يتسمى أمير المؤمنين. وأمير المؤمنين حقًّا هو عمر بن الخطاب، أول من تسمى به بعد رسول الله - ﷺ - وفي حياته عبد الله بن جحش.\nقوله: (فَرَمَيْتُهُ بِحَرْبَتِي، فَأَضَعُهَا بَيْنَ ثَدْيَيْهِ حَتَّى خَرَجَتْ مِنْ بَيْنِ كَتِفَيْهِ. وَوَثَبَ إِلَيْهِ رَجُلٌ مِنَ الأَنْصَارِ، فَضَرَبَهُ بِالسَّيْفِ عَلَى عاتِقِهِ) في \"السيرة\": التي قتلت بها حمزة، فتهيأت له، وتهيأ له رجل من الأنصار من الناحية الأخرى كلانا يريده، فهززت حربتي، حتى إذا رضيت منها دفعتها عليه فوقعت فيه، وشد عليه الأنصاري فضربه بالسيف فربك أعلم أينا قتله، فإن كنت قتلته فقد قتلت خير الناس بعد رسول الله - ﷺ - وقد قتلت شر الناس (^٢).\nوهذا الأنصاري لم يسمه ابن إسحاق. وذكر الواقدي في كتاب \"الردة\" أنه عبد الله بن زيد بن عاصم المازني من الأنصار، وذكر سيف بن عمر في \"الفتوح\" أنه عدي بن سهل وذكر فيه سوءًا، وذكر ابن عبد البر وغيره أن أبا دجانة شاركه في قتل مسيلمة (^٣)، فالله أعلم أي هؤلاء الثلاثة أراد وحشي.\n_________\n(^١) \"الروض الأنف\" ٣/ ١٦٢.\n(^٢) \"سيرة ابن هشام\" ٣/ ١٨.\n(^٣) \"الاستيعاب\" ٤/ ٢٠٩، \"أسد الغابة\" ٦/ ٩٦.","vol":"21","page":182},{"text":"وفي رواية يونس عن ابن إسحاق زيادة في إسلام وحشي، قال: لما قدم المدينة قال الناس: يا رسول الله، هذا وحشي، قال: \"دعوه، فلإسلام رجل واحد أحب إلى من قتل ألف رجل كافر\" (^١).\nفائدة:\nوحشي من الأفراد ليس في الصحابة من تسمى باسمه غيره، وهو من سودان مكة. أخرى: مسيلمة -بكسر اللام- كنيته أبو ثمامة وأبو هارون بن ثمامة بن كبير بن حبيب، ستأتي ترجمته واضحة في باب وفد بني حنيفة.\nخاتمة:\nحمزة، بدري أحدي أحد الثلاثة الذين كانوا أول من بارز يوم بدر، واحد الستة الذين هم أول من يجثو بين يدي الرحمن للخصومة ونزل فيهم مجهَذَانِ ﴿هَذَانِ خَصْمَانِ﴾ [الحج: ١٩] وأحد الاثني عشر نقيبًا من قريش وهو عم رسول الله - ﷺ - وأخوه من الرضاعة وأسد الله وأسد رسوله، أسلم في السنة الثانية من المبعث. وأول سرية بعثها رسول الله - ﷺ - سريته إلى سيف البحر. كما قال المدائني، وهو سيد الشهداء، وروي خيرهم.\n_________\n(^١) انظر \"الروض الأنف\" ٣/ ١٦٣.","vol":"21","page":183},{"text":"<span data-type='title' id=toc-2465>٢٤ - باب مَا لَقِيَ النَّبِيُّ - ﷺ - مِنَ الْجِرَاحِ يَوْمَ أُحُدٍ</span>\n٤٠٧٣ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْر، حَدَّثَنَا عَبْدُ الرَّزَّاق، عَنْ مَعْمَر، عَنْ هَمَّامٍ، سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قال رَسُولُ اللَّهِ - ﷺ -: \"اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْمٍ فَعَلُوا بِنَبِيِّهِ - يُشِيرُ إِلَى رَبَاعِيَتِهِ - اشْتَدَّ غَضَبُ اللَّهِ عَلَى رَجُلٍ يَقْتُلُهُ رَسُولُ اللَّهِ - ﷺ - فِي سَبِيلِ اللَّهِ\". [مسلم: ١٧٩٣ - فتح: ٧/ ٣٧٢]\n\n٤٠٧٤ - حَدَّثَنِي مَخْلَدُ بْنُ مَالِكٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الأُمَوِيُّ، حَدَّثَنَا ابْنُ جُرَيْجٍ عَنْ عَمْرِو بْنِ دِينَار، عَنْ عِكْرِمَة، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: اشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ قَتَلَهُ النَّبِيُّ - ﷺ - فِي سَبِيلِ اللَّهِ، اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْمٍ دَمَّوْا وَجْهَ نَبِيِّ اللَّهِ - ﷺ -. [٤٠٧٦ - فتح: ٧/ ٣٧٢]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"اشْتَدَّ غَضَبُ اللهِ على قَوْمٍ فَعَلُوا بِنَبِيِّهِ -يُشِيرُ إلى رَبَاعِيَتِهِ- اشْتَدَّ غَضَبُ اللهِ على رَجُلٍ يَقْتُلُهُ رَسُولُ اللهِ في سَبِيلِ اللهِ\".\nوحديث ابن عَبَّاسٍ ﵄ قَالَ: قَالَ النبي - ﷺ -: \"اشْتَدَّ غضب اللهِ على مَنْ قَتَلَهُ النَّبيُّ - ﷺ - في سَبِيلِ اللهِ، اشْتَدَّ غضب اللهِ على قَؤمٍ دَمَّوْا وَجْهَ نَبِيِّ اللهِ - ﷺ -\".\nالشرح:\nيريد بقوله: (\"اشتد غضب الله\") أن ذلك من أعظم السيئات عنده ويجازي عليه، ليس الغضب الذي هو عرض؛ لأن القديم لا تحيله الأعراض؛ لأنها حوادث، ويستحيل وجودها فيه\" (^١).\n_________\n(^١) قال ابن تيمية: وجماع القول في إثبات الصفات هو القول بما كان عليه سلف الأمة وأئمتها، وهو أن يوصف الله بما وصف به نفسه وبما وصفه به رسوله، ويصان ذلك عن التحريف، والتمثيل، والتكييف، والتعطيل، فإن الله ليس كمثله شيء لا في ذاته =","vol":"21","page":184},{"text":"والرباعية: بتضعيف الياء، وقد سلف في أثثاء غزاة أحد ما وقع له من ابن عتبة وابن قمئة وابن شهاب أيضًا فراجعه، ومص مالك بن سنان الخدري الدم عن وجهه، ثم ازدرده، فقال - ﷺ -: \"من مس دمه دمي لم تصبه النار\" (^١) وقال: ما بلغ أحد الحلم من ولد عتبة إلا أبخر أو أهتم بكسره رباعية النبي - ﷺ -، فقد فعل مثل (^٢) ذلك ابن الزبير وهو غلام حذور (^٣) وفيه: أن دمه مخالف دم غيره في التحريم وكذلك بوله وقد شربته أم أيمن (^٤) وذلك لغسل الملكين جوفه بالثلج في طست، فصار بذلك من المطهرين كأمته لتطهره من الأحداث، وحديث سالم: \"أما علمت أن الدم كله حرام؟ \" لا يعرف له إسناد وإن ذكره ابن عبد البر\n_________\n= ولا في صفاته ولا في أفعاله، والواجب إثبات الصفات ونفي مماثلتها لصفات المخلوقات، إثباتًا بلا تشبيه، وتنزيفا بلا تعطيل. \"مجموع الفتاوى\" ٦/ ٥١٥.\n(^١) رواه البغوي في \"معجم الصحابة\" ٥/ ٢٤٢ (٢٠٨٥)، والطبراني ٦/ ٣٤ (٥٤٣٠)، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٤٥٦ (٥٩٩٤) من حديث أبي سعيد الخدري بلفظ: \"من أحب أن ينظر إلى من خالط دمي دمه، فلينظر إلى مالك بن سنان\". وقال المصنف في \"البدر المنير\" ١/ ٤٨١: وفيه مجاهيل لا أعرفهم بعد الكشف عنهم اهـ. وذكره الحافظ في \"الإصابة\" ٣/ ٣٤٦، وعزاه أيضًا لابن السكن، وسعيد بن منصور، وقال: بنحوه.\n(^٢) ورد في هامش الأصل: أي من أنه شرب دمه، ولم يذكر المؤلف غيرهما، وقد فعل مثل ذلك غيرهم.\n(^٣) رواه الحاكم ٣/ ٥٥٤ عن عبد الله بن الزبير، ورواه ابن الغطريف في \"جزئه\" (٦٥) من حديث سلمان الفارسي، وانظر تمام تخريجه في \"البدر المنير\" للمصنف ١/ ٤٧٦ - ٤٧٩.\n(^٤) رواه الحاكم ٤/ ٦٣ - ٦٤، وغيره من طريق أبي مالك النخعي، عن الأسود بن قيس، عن نبيح العنزي، عن أم أيمن، قال الحافظ في \"التلخيص\" ١/ ٣١: أبو مالك ضعيف، ونبيح لم يلحق أم أيمن. اهـ وانظر \"البدر المنير\" ١/ ٤٨١ - ٤٨٨.","vol":"21","page":185},{"text":"في \"استيعابه\" (^١). وروى الزبير بن أبي بكر أنه لما ولد ابن الزبير نظر إليه رسول الله - ﷺ - فقال: \"هو هو\" فلما سمعت بذلك أسماء أمه أمسكت عن رضاعه فقال لها - ﷺ -: \"أرضعيه ولو بماء عينيك كبش بين ذئاب، وذئاب عليها ثياب ليمنعن البيت، أو يقتلن دونه\" (^٢).\nوقوله: \"دمَّوا وجه نبي الله - ﷺ -\" هو بتشديد الميم، أصله دميوا، مثل صلوا صليوا واستثقلت فتحة الياء فحذفت فبقيت الياء ساكنة والواو ساكنة حذفت الياء. ولا يقال: دموا مخففة؛ لأنه غير متعد، يقال: دمي وجهه. وقوله: \"هل أنت إلا أُصبع دميتِ\" (^٣) فيه أن الأنبياء يصابون ببعض المكروه ليعظم لهم الأجر.\nفائدة:\nشيخ البخاري في حديث ابن عباس: (مخلد بن مالك) أبو جعفر الجمال الرازي، مات سنة اثنتين وأربعين ومائتين بنيسابور.\nوقال الحاكم: روى عنه أيضًا [أمسلم] (^٤) في \"الصحيح\"، وهو غريب ولم يذكره أحد في رجاله.\n_________\n(^١) \"الاستيعاب\" ٢/ ١٣٧، وحديث سالم رواه أبو نعيم في \"معرفة الصحابة\" ٣/ ١٣٦٤ (٣٤٤٣)، وقال الحافظ في \"تلخيص الحبير\" ١/ ٣٠ وفي إسناده أبو الحجاف، وفيه مقال، وانظر \"البدر المنير\" ١/ ٤٧٥ - ٤٧٦.\n(^٢) انظر \"الروض الأنف\" ٣/ ١٦٦.\n(^٣) سلف برقم (٢٨٠٢) كتاب: الجهاد والسير، باب: من ينكب في سبيل الله، ورواه مسلم (١٧٦٦) كتاب: الجهاد والسير، باب: ما لقي النبي - ﷺ - من أذى المشركين.\nمن حديث جندب بن سفيان.\n(^٤) ساقطة من الأصل، وانظر \"تهذيب الكمال\" ٢٧/ ٣٤١.","vol":"21","page":186},{"text":"<span data-type='title' id=toc-2466>باب:</span>\n٤٠٧٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ عَنْ أَبِي حَازِمٍ أَنَّهُ سَمِعَ سَهْلَ بْنَ سَعْدٍ، وَهْوَ يُسْأَلُ عَنْ جُرْحِ رَسُولِ اللَّهِ - ﷺ - فَقَالَ: أَمَا وَاللَّهِ إِنِّي لأَعْرِفُ مَنْ كَانَ يَغْسِلُ جُرْحَ رَسُولِ اللَّهِ - ﷺ - وَمَنْ كَانَ يَسْكُبُ الْمَاء، وَبِمَا دُووِىَ. قَال: كَانَتْ فَاطِمَةُ ﵍ - بِنْتُ رَسُولِ اللَّهِ - ﷺ - تَغْسِلُهُ وَعَلِيٌّ يَسْكُبُ الْمَاءَ بِالْمِجَنِّ، فَلَمَّا رَأَتْ فَاطِمَةُ أَنَّ الْمَاءَ لَا يَزِيدُ الدَّمَ إِلاَّ كَثْرَةً أَخَذَتْ قِطْعَةً مِنْ حَصِيرٍ، فَأَحْرَقَتْهَا وَأَلْصَقَتْهَا فَاسْتَمْسَكَ الدَّمُ، وَكُسِرَتْ رَبَاعِيَتُهُ يَوْمَئِذٍ، وَجُرِحَ وَجْهُهُ، وَكُسِرَتِ الْبَيْضَةُ عَلَى رَأْسِهِ. [انظر: ٢٤٣\n- مسلم:١٧٩٠ - فتح: ٧/ ٣٧٢]\n\n٤٠٧٦ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا ابْنُ جُرَيْج، عَنْ عَمْرِو بْنِ دِينَار، عَنْ عِكْرِمَة، عَنِ ابْنِ عَبَّاسٍ قَالَ: اشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ قَتَلَهُ نَبِيٌّ، واشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ دَمَّي وَجْهَ رَسُولِ اللَّهِ - ﷺ -. [انظر: ٤٠٧٤ - فتح: ٧/ ٣٧٢]\nذكر فيه حديث ابن عَبَّاسٍ السالف قَبل: \"اشْتَدَّ غَضَبُ اللهِ على مَنْ قَتَلَهُ نَبِيٌّ، وَعَلَى مَنْ دَمَّي وَجْهَ رَسُولِ اللهِ - ﷺ -\".\nوحديث سَهْلِ بْنَ سَعْدٍ، وَهْوَ يُسْأَلُ عَنْ جُرْحِ رَسُولِ اللهِ - ﷺ -، قَالَ: أَمَا والله إِنِّي لأَعْرِفُ مَنْ كَانَ يَغْسِلُ جُرْحَهُ .. الحديث.\nوفيه: (وَكُسِرَتِ البَيْضَةُ على رَأسِهِ). وقد سلف ما فيه، وفيه: جواز التداوي.\nوالمجن: الترس.","vol":"21","page":187},{"text":"<span data-type='title' id=toc-2467>٢٥ - باب ﴿الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ﴾ [آل عمران: ١٧٢]</span>\n٤٠٧٧ - حَدَّثَنَا مُحَمَّد، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ هِشَام، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - ﴿الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ (١٧٢)﴾ [آل عمران:١٧٢] قَالَتْ لِعُرْوَةَ: يَا ابْنَ أُخْتِي، كَانَ أَبُوكَ مِنْهُمُ الزُّبَيْرُ وَأَبُو بَكْرٍ، لَمَّا أَصَابَ رَسُولَ اللَّهِ - ﷺ - مَا أَصَابَ يَوْمَ أُحُدٍ، وَانْصَرَفَ عَنْهُ الْمُشْرِكُونَ خَافَ أَنْ يَرْجِعُوا، قَال: \"مَنْ يَذْهَبُ فِي إِثْرِهِمْ؟ \". فَانْتَدَبَ مِنْهُمْ سَبْعُونَ رَجُلًا. قَال: كَانَ فِيهِمْ أَبُو بَكْرٍ وَالزُّبَيْرُ. [مسلم: ٢٤١٨ - فتح: ٧/ ٣٧٣]\nذكر فيه حديث عَائِشَةَ ﵂ في الآية، قَالَتْ لِعُرْوَةَ: يَا ابن أُخْتِي، كَانَ أبوك مِنْهُمُ، الزُّبَيْرُ وَأَبُو بَكْرٍ، لَمَّا أَصَابَ رَسُولَ اللهِ مَا أَصَابَ يَوْمَ أُحُدٍ وَانْصَرَفَ عَنْهُ المُشْرِكُونَ خَافَ أَنْ يَرْجِعُوا، فَقَالَ: \"مَنْ يَذْهَبُ في إِثْرِهِمْ؟ \". فَانْتَدَبَ مِنْهُمْ سَبْعُونَ رَجُلًا. قَالَ: فِيهِمْ أَبُو بَكْرٍ وَالزُّبَيْرُ.\nالندب: أن يدعوا القوم إلى الحرب أو الأمر، وانتدبوهم أجابوا لما دعوا إليه. وعن ابن عباس أن المشركين لما انصرفوا يوم أحد وبلغوا الروحاء حرض بعضهم بعضًا على الرجوع؛ لمقاتلة المسلمين، فبلغ ذلك رسول الله - ﷺ -، فندب أصحابه للخروج فانتدبوا حتى وافوا. يعني حمراء الأسد، وهي على ثمانية أميال من المدينة، فنزلت هذِه الآية.","vol":"21","page":188},{"text":"<span data-type='title' id=toc-2468>٢٦ - باب مَنْ قُتِلَ مِنَ الْمُسْلِمِينَ يَوْمَ أُحُدٍ</span>\nمِنْهُمْ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ وَالْيَمَانُ، والنَّضْرِ بن أنس (^١)، وَمُصْعَبُ بْنُ عُمَيْرٍ - ﵃ -.\n\n٤٠٧٨ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ قَال: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ قَالَ: مَا نَعْلَمُ حَيًّا مِنْ أَحْيَاءِ الْعَرَبِ أَكْثَرَ شَهِيدًا أَعَزَّ يَوْمَ الْقِيَامَةِ مِنَ الأَنْصَارِ. قَالَ قَتَادَة: وَحَدَّثَنَا أَنَسُ بْنُ مَالِكٍ أَنَّهُ قُتِلَ مِنْهُمْ يَوْمَ أُحُدٍ سَبْعُونَ. وَيَوْمَ بِئْرِ مَعُونَةَ سَبْعُونَ، وَيَوْمَ الْيَمَامَةِ سَبْعُونَ، قَال: وَكَانَ بِئْرُ مَعُونَةَ عَلَى عَهْدِ رَسُولِ اللَّهِ - ﷺ -، وَيَوْمُ الْيَمَامَةِ عَلَى عَهْدِ أَبِي بَكْرٍ يَوْمَ مُسَيْلِمَةَ الْكَذَّابِ. [فتح: ٧/ ٣٧٤]\n\n٤٠٧٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيد، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ - ﷺ - كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ فِي ثَوْبٍ وَاحِدٍ، ثُمَّ يَقُول: \"أَيُّهُمْ أَكْثَرُ أَخْذًا لِلْقُرْآنِ؟ \". فَإِذَا أُشِيرَ لَهُ إِلَى أَحَدٍ، قَدَّمَهُ فِي اللَّحْدِ، وَقَالَ: \"أَنَا شَهِيدٌ عَلَى هَؤُلَاءِ يَوْمَ الْقِيَامَةِ\". وَأَمَرَ بِدَفْنِهِمْ بِدِمَائِهِمْ، وَلَمْ يُصَلِّ عَلَيْهِمْ، وَلَمْ يُغَسَّلُوا. [انظر: ١٣٤٣ - فتح: ٧/ ٣٧٤]\n\n٤٠٨٠ - وَقَالَ أَبُو الْوَلِيد، عَنْ شُعْبَة، عَنِ ابْنِ الْمُنْكَدِرِ قَال: سَمِعْتُ جَابِرًا قَال: لَمَّا قُتِلَ أَبِي جَعَلْتُ أَبْكِي وَأَكْشِفُ الثَّوْبَ عَنْ وَجْهِهِ، فَجَعَلَ أَصْحَابُ النَّبِيِّ - ﷺ - يَنْهَوْنِي، وَالنَّبِيُّ - ﷺ - لَمْ يَنْهَ، وَقَالَ النَّبِيُّ - ﷺ -: \"لَا تَبْكِيه -أَوْ مَا تَبْكِيهِ-، مَا زَالَتِ الْمَلَائِكَةُ تُظِلُّهُ بِأَجْنِحَتِهَا حَتَّى رُفِعَ\". [انظر: ١٢٤٤ - مسلم: ٢٤٧١ - فتح: ٧/ ٣٧٤]\n\n٤٠٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَة، عَنْ أَبِي مُوسَى - ﵁ - أُرَى- عَنِ النَّبِيِّ - ﷺ - قَال: \"رَأَيْتُ فِي رُؤْيَاىَ أَنِّي هَزَزْتُ سَيْفًا فَانْقَطَعَ صَدْرُهُ، فَإِذَا هُوَ مَا أُصِيبَ مِنَ الْمُؤْمِنِينَ يَوْمَ أُحُدٍ، ثُمَّ هَزَزْتُهُ أُخْرَى فَعَادَ أَحْسَنَ مَا كَانَ، فَإِذَا هُوَ مَا جَاءَ بِهِ اللَّهُ مِنَ الْفَتْحِ\n_________\n(^١) وفي اليونينية: أنس بن النضر. وجاء في حاشيتها: عند أبي ذر: النضر بن أنس. والصواب الأول.","vol":"21","page":189},{"text":"وَاجْتِمَاعِ المُؤْمِنِينَ، وَرَأَيْتُ فِيهَا بَقَرًا والله خَيْرٌ، فَإِذَا هُمُ المُؤْمِنُونَ يَوْمَ أُحُدٍ\". [انظر: ٣٦٢٢ - مسلم: ٢٢٧٢ - فتح: ٧/ ٣٧٤]\n\n٤٠٨٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ خَبَّابٍ - ﵁ - قَالَ: هَاجَرْنَا مَعَ النَّبِيِّ - ﷺ - وَنَحْنُ نَبْتَغِي وَجْهَ اللَّهِ، فَوَجَبَ أَجْرُنَا عَلَى اللَّهِ، فَمِنَّا مَنْ مَضَى -أَوْ ذَهَبَ- لَمْ يَأْكُلْ مِنْ أَجْرِهِ شَيْئًا، كَانَ مِنْهُمْ مُصْعَبُ بْنُ عُمَيْرٍ قُتِلَ يَوْمَ أُحُدٍ، فَلَمْ يَتْرُكْ إِلاَّ نَمِرَةً كُنَّا إِذَا غَطَّيْنَا بِهَا رَأْسَهُ خَرَجَتْ رِجْلَاهُ، وَإِذَا غُطِّيَ بِهَا رِجْليهُ (^١) خَرَجَ رَأْسُهُ، فَقَالَ لَنَا النَّبِيُّ - ﷺ -: «غَطُّوا بِهَا رَأْسَهُ، وَاجْعَلُوا عَلَى رِجْلَيْهِ الإِذْخِرَ». أَوْ قَالَ: «أَلْقُوا عَلَى رِجْلَيْهِ مِنَ الإِذْخِرِ». وَمِنَّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ فَهْوَ يَهْدِبُهَا. [انظر: ١٢٧٦ - مسلم: ٩٤٠ - فتح: ٧/ ٣٧٥]\nثم أسند عن قَتَادَةَ قَالَ: مَا نَعْلَمُ حَيًّا مِنْ أَحْيَاءِ العَرَبِ أَكْثَرَ شَهِيدًا أَعَزَّ يَوْمَ القِيَامَةِ مِنَ الأَنْصَارِ. قَالَ قَتَادَةُ: وَثَنَا أَنَسُ بْنُ مَالِكٍ أَنَّهُ قَالَ: قُتِلَ مِنْهُمْ يَوْمَ أُحُدٍ سَبْعُونَ. وَيَوْمَ بِئْرِ مَعُونَةَ سَبْعُونَ، وَيوْمَ اليَمَامَةِ سَبْعُونَ، قَالَ: وَكَانَ يَوْمُ بِئْرِ مَعُونَةَ على عَهْدِ رَسُولِ اللهِ - ﷺ -، وَيوْمُ اليَمَامَةِ على عَهْدِ أَبِي بَكْرٍ يَوْمَ مُسَيْلِمَةَ الكَذَّابِ.\nثم ساق من حديث الزهري عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ جَابِرِ، الحديث.\nوفي آخره: وَلَمْ يُصَلِّ عَلَيْهِمْ.\nأسلف في الجنائز من الوجه المذكور، وقال أبو الوليد بن شعبة، عن محمد بن المنكدر قال: سمعت جابرًا قال: لما قتل أبي جعلت أبكي وأكشف الثوب عن وجهه، فجعل أصحاب رسول الله - ﷺ - ينهوني والنبي - ﷺ - لم ينه وقال - ﷺ -: \"ابكه أو لا تبكه، ما زالت الملائكة تظله بأجنحتها حتى رفع\" وهذا أسلف في الجنائز عن ابن\n_________\n(^١) كذا باليونينية، وبهامشها: رجلاه.","vol":"21","page":190},{"text":"المديني، عن سفيان، عن ابن المنكدر، عن جابر (^١)، وحديث أبي موسى - ﵁ - في المنام وقد أسلفناه في باب غزوة أحد (^٢)، وحديث خباب سلف في الجنائز.\nالشرح:\n(حمزة) (^٣) - ﵁ - سلفت ترجمته.\nو(اليمان) هو والد (جابر) وهو: حسيل بن جابر بن ربيعة بن عمرو بن جروة. وأسقط ابن الكلبي من نسبه ربيعة. واليماني أصاب دمًا في قومه فحالف بني عبد الأشهل، فقيل له: اليماني؛ لأن الأنصار من الأزد، والأزد من اليمن بن الحارث بن قطيعة بن عبس، قد أسلفنا أن المسلمين قتلوه وتصدق ابنه بديته على المسلمين.\nو(النضر بن أنس) كذا ذكر البخاري وصوابه قلبه أنس بن النضر عم أنس بن مالك بن النضر كما نبه عليه الدمياطي.\nو(مصعب بن عمير) وهو ابن هاشم بن عبد مناف بن قصي بن عبد الدار، أحد السابقين. وهو فرد ليس في الصحابة مصعب بن عمير سواه، وكذا أنس بن النضر، وكان من السادة، غاب عن بدر فقال: لئن الله أشهدني قتالًا ليرين الله ما أصنع، فلما كان يوم أحد استشهد، وقد سرد من استشهد بأحد ابن إسحاق وغيره والحاصل ستة وتسعون منهم من المهاجرين، ومن ذكر معهم أحد عشر، ومن الأنصار خمسة وثمانون، من الأوس ثمانية وثلاثون، ومن الخزرج ثمانية وأربعون، منهم عند ابن إسحاق من المهاجرين أربعة، ومن الأنصار واحد\n_________\n(^١) سلف برقم (١٢٩٣) باب (٣٥).\n(^٢) سلف برقم (٣٩٨٧) كتاب: المغازي، باب (١٠).\n(^٣) كذا بالأصل، والصواب: حذيفة.","vol":"21","page":191},{"text":"وستون، من الأوس أربعة وعشرون، ومن الخزرج سبعة وثلاثون، والباقون عن موسى بن عقبة، أو عن ابن سعد، أو عن ابن هشام (^١)، وقد ذكر أبو عمر فيهم زياد بن السكن، أبو عمارة بن زياد. وعند ابن إسحاق: زياد بن السكن. قال بعضهم يقول: عمارة بن زياد (^٢)، وذكر في \"استيعابه\" أيضًا أبا زيد الأنصاري وهو أبو بشير بن أبي زيد ذكره في ترجمة ابنه، وحارثة بن عمرو الساعدي (^٣)، وذكر ابن الكلبي خداش بن قتادة شهد بدرًا وأحدًا وقتل بأحد وليس معدودًا منهم (^٤)، وذكر في مغازيه عمير بن عدي الخطمي الضرير، وغيره نفاه عنها وقد تجاوزوا بهذِه الزيادات المائة وفي الكتاب عن قتادة أنهم سبعون منهم من يجعل السبعين من الأنصار خاصة كما قال ابن سعد في غزوة أحد (^٥)، لكنه زاد في تراجم الطبقات على ذلك وأكثرهم أنصارًا، ويذكر في تفسير قوله تعالى: ﴿قَدْ أَصَبْتُمْ مِثْلَيْهَا﴾ [آل عمران: ١٦٥] أنه تسلية للمؤمنين عمن أصيب منهم يوم أحد أنهم لما أصابوا من المشركين يوم بدر سبعين قتيلًا وسبعين أسيرًا، فقد يقال: الزيادة من باب الاختلاف، والله أعلم.\nفصل:\nوقتل من كفار قريش يوم أحد ثلاثة وعشرون منهم الحكم بن الأخنس وذكر غير ابن إسحاق فيهم شريح بن قارظ.\n_________\n(^١) \"سيرة ابن هشام\" ٣/ ٧٥ - ٨١.\n(^٢) \"الاستيعاب\" ٢/ ١٠٦، \"سيرة ابن إسحاق\" ص ٣٠٧.\n(^٣) \"الاستيعاب\" ١/ ٢٥٤، ٣٧١.\n(^٤) انظر \"أسد الغابة\" ٢/ ١٢٤.\n(^٥) \"الطبقات الكبرى\" ٢/ ٤٣.","vol":"21","page":192},{"text":"فصل:\nفيه -أعني: حديث جابر- تقدمة من معه أكثر قرآنًا في اللحد.\nفصل:\nكان الأمير يوم اليمامة خالد بن الوليد، وكان على الأنصار ثابت بن قيس بن شماس، قتل يومئذ. وذكر الشيخ أبو محمد بن أبي زيد أن خالدًا صالح أهل اليمامة عليها مجَّاعة بن مرارة، واستشهد بها ألف وأربعمائة قال: وقتل ألف ومائة، منهم سبعون جمعوا القرآن، ولا يخالف ما في البخاري، إذ يجوز أن يكون السبعين من الأنصار والباقي من غيرهم.\nوقوله: (أعز يوم القيامة من الأنصار) وضبط بالغين المعجمة والراء المهملة، وبالعين المهملة والزاي المعجمة وهم ظاهران.\nوبئر معونة بالنون ماء لبني سليم، وهو بين أرض بني عامر وأرض بني سليم، وكان أميرها المنذر بن عمرو المُعْنِق. وذكر الكندي أن بئر معونة من جبال أُبْلَى في طريق المصعد من المدينة إلى مكة. وقال أبو عبيدة في \"مقاتل الفرسان\": هو ماء لبني عامر بن صعصعة. وقال ابن دحية: هي بين مكة وعسفان بأرض هزيل. وجزم ابن التين بأنها على أربع مراحل من المدينة، قتلهم عامر بن الطفيل في بني سليم وبني عامر.\nفصل:\nورواية الزهري عن عبد الرحمن بن كعب بن مالك، قال أحمد بن صالح والذهلي: ربما لم يسمع الزهري من عبد الرحمن بن كعب شيئًا وإنما هو ابن أخيه عبد الرحمن بن عبد الله بن كعب. ومات الأعلى في خلافة سليمان والأدنى في خلافة هشام.","vol":"21","page":193},{"text":"فصل:\nحديث جابر الثاني في مسلم من رواية شعبة أيضًا: وجعلت فاطمة بنت عمرو تبكيه فقال رسول الله - ﷺ -: \"تبكيه أو لا تبكيه\" وفيه: \"حتى رفعتموه\" (^١) قال عياض: ظاهره أنه لفظ رسول الله - ﷺ -، فإنه قال: - للتأكيد عليه- ذلك، فقد حصل له من الفضل ما ذكر على طريق التسلية لها والتسوية لفعلها، والمراد: تبكيه لمصابك بمثله ورزيتك به، أولا تبكيه لسرورك بما حصل له من الفضل، وقد يحتمل أن يكون - ﷺ - قال أحد اللفظين على هذا المعنى، وشك الراوي أيهما قال (^٢).\nفصل:\nالنمرة في حديث خباب: كل شملة مخططة، وحكينا فيها أقوالًا في باب الكفن من جميع المال من الجنائز.\n_________\n(^١) مسلم (٢٤٧١/ ١٣٠) كتاب: \"فضائل الصحابة\" باب: من فضائل عبد الله بن عمرو بن حرام.\n(^٢) \"إكمال المعلم\" ٧/ ٥٠٠.","vol":"21","page":194},{"text":"<span data-type='title' id=toc-2469>٢٧ - باب أُحُدٌ جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ</span>\nقَالَهُ عَبَّاسُ بْنُ سَهْلٍ، عَنْ أَبِي حُمَيْدٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ -.\n\n٤٠٨٣ - حَدَّثَنِي نَصْرُ بْنُ عَلِيٍّ قَال: أَخْبَرَنِي أَبِي، عَنْ قُرَّةَ بْنِ خَالِدٍ، عَنْ قَتَادَة: سَمِعْتُ أَنَسًا - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\". [انظر: ٣٧١ - مسلم: ١٣٦٥، ١٣٩٣ - فتح: ٧/ ٣٧٧]\n\n٤٠٨٤ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَمْرٍو - مَوْلَى الْمُطَّلِبِ - عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللَّهِ - ﷺ - طَلَعَ لَهُ أُحُدٌ فَقَالَ: \"هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ، اللَّهُمَّ إِنَّ إِبْرَاهِيمَ حَرَّمَ مَكَّةَ، وَإِنِّي حَرَّمْتُ مَا بَيْنَ لَابَتَيْهَا\". [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٧/ ٣٧٧]\n\n٤٠٨٥ - حَدَّثَنِي عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ عَلَى الْمَيِّتِ، ثُمَّ انْصَرَفَ إِلَى الْمِنْبَرِ فَقَالَ: \"إِنِّي فَرَطٌ لَكُمْ، وَأَنَا شَهِيدٌ عَلَيْكُمْ، وَإِنِّي لأَنْظُرُ إِلَى حَوْضِي الآنَ، وَإِنِّي أُعْطِيتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ - أَوْ مَفَاتِيحَ الأَرْضِ - وَإِنِّي وَاللَّهِ مَا أَخَافُ عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي، وَلَكِنِّي أَخَافُ عَلَيْكُمْ أَنْ تَنَافَسُوا فِيهَا\". [انظر: ١٣٤٤ - مسلم: ٢٢٩٦ - فتح: ٧/ ٣٧٧]\nثم ساقه من حديث قَتَادَة قَال: سَمِعْتُ أَنَسًا عَنِ النَّبِيِّ - ﷺ - قَالَ: \"هذا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\".\nومن حديث عَمْرٍو - مَوْلَى المُطَّلِب - قَالَ أَنَسٌ أَنَّهُ - ﷺ - طَلَعَ لَهُ أُحُدٌ فَقَالَ: \"هذا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ، اللَّهُمَّ إِنَّ إِبْرَاهِيمَ حَرَّمَ مَكَّةَ، وَإِنِّي حَرَّمْتُ مَا بَيْنَ لَابَتَيْهَا\".\nوقد سلف تأويله قريبًا في أوائل باب غزوة أحد. وحرم المدينة سلف في بابه. واللابتان: الحرتان: أرض بركتها حجارة سود.","vol":"21","page":195},{"text":"وحديث أبي حميد أخرجه فيما مضى من حديث عمرو بن يحيى عن عباس به (^١).\nثم ذكر من حديث عُقْبَةَ بْنِ عَامِرٍ السالف قريبًا في أوائل باب غزوة أحد (^٢).\nوزاد هنا: \"وَإِنِّي أُعْطِيتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ\" أَوْ \"مَفَاتِيحَ الأَرْضِ\".\n_________\n(^١) سلف برقم (١٤٨١) كتاب: الزكاة، باب: خرص التمر.\n(^٢) سلف برقم (٤٠٤٢).","vol":"21","page":196},{"text":"<span data-type='title' id=toc-2470>٢٨ - باب غَزْوَةُ الرَّجِيعِ وَرِعْلٍ وَذَكْوَانَ وَبِئْرِ مَعُونَةَ</span>\nوَحَدِيثِ عَضَلٍ وَالْقَارَةِ وَعَاصِمِ بْنِ ثَابِتٍ وَخُبَيْبٍ وَأَصْحَابِهِ. قَالَ ابْنُ إِسْحَاقَ: حَدَّثَنَا عَاصِمُ بْنُ عُمَرَ أَنَّهَا بَعْدَ أُحُدٍ\n\n٤٠٨٦ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عَمْرِو بْنِ أَبِي سُفْيَانَ الثَّقَفِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً عَيْنًا، وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ ثَابِتٍ - وَهْوَ جَدُّ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ - فَانْطَلَقُوا حَتَّى إِذَا كَانَ بَيْنَ عُسْفَانَ وَمَكَّةَ ذُكِرُوا لَحِيٍّ مِنْ هُذَيْلٍ يُقَالُ لَهُم: بَنُو لَحْيَانَ، فَتَبِعُوهُمْ بِقَرِيبٍ مِنْ مِائَةِ رَامٍ، فَاقْتَصُّوا آثَارَهُمْ حَتَّى أَتَوْا مَنْزِلًا نَزَلُوهُ، فَوَجَدُوا فِيهِ نَوَى تَمْرٍ تَزَوَّدُوهُ مِنَ الْمَدِينَة، فَقَالُوا: هَذَا تَمْرُ يَثْرِبَ. فَتَبِعُوا آثَارَهُمْ حَتَّى لَحِقُوهُمْ، فَلَمَّا انْتَهَى عَاصِمٌ وَأَصْحَابُهُ لَجَئُوا إِلَى فَدْفَدٍ، وَجَاءَ الْقَوْمُ فَأَحَاطُوا بِهِمْ، فَقَالُوا: لَكُمُ الْعَهْدُ وَالْمِيثَاقُ إِنْ نَزَلْتُمْ إِلَيْنَا أَنْ لَا نَقْتُلَ مِنْكُمْ رَجُلًا. فَقَالَ عَاصِم: أَمَّا أَنَا فَلَا أَنْزِلُ فِي ذِمَّةِ كَافِرٍ، اللَّهُمَّ أَخْبِرْ عَنَّا نَبِيَّكَ. فَقَاتَلُوهُمْ حَتَّى قَتَلُوا عَاصِمًا فِي سَبْعَةِ نَفَرٍ بِالنَّبْلِ، وَبَقِيَ خُبَيْبٌ، وَزَيْدٌ وَرَجُلٌ آخَرُ، فَأَعْطَوْهُمُ الْعَهْدَ وَالْمِيثَاقَ، فَلَمَّا أَعْطَوْهُمُ الْعَهْدَ وَالْمِيثَاقَ نَزَلُوا إِلَيْهِمْ، فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ حَلُّوا أَوْتَارَ قِسِيِّهِمْ فَرَبَطُوهُمْ بِهَا. فَقَالَ الرَّجُلُ الثَّالِثُ الَّذِى مَعَهُمَا: هَذَا أَوَّلُ الْغَدْرِ. فَأَبَى أَنْ يَصْحَبَهُم، فَجَرَّرُوهُ وَعَالَجُوهُ عَلَى أَنْ يَصْحَبَهُمْ، فَلَمْ يَفْعَلْ، فَقَتَلُوهُ، وَانْطَلَقُوا بِخُبَيْبٍ وَزَيْدٍ حَتَّى بَاعُوهُمَا بِمَكَّةَ، فَاشْتَرَى خُبَيْبًا بَنُو الْحَارِثِ بْنِ عَامِرِ بْنِ نَوْفَلٍ، وَكَانَ خُبَيْبٌ هُوَ قَتَلَ الْحَارِثَ يَوْمَ بَدْرٍ، فَمَكَثَ عِنْدَهُمْ أَسِيرًا، حَتَّى إِذَا أَجْمَعُوا قَتْلَهُ اسْتَعَارَ مُوسَى مِنْ بَعْضِ بَنَاتِ الْحَارِثِ أَسْتَحِدَّ بِهَا، فَأَعَارَتْهُ، قَالَت: فَغَفَلْتُ عَنْ صَبِيٍّ لِي، فَدَرَجَ إِلَيْهِ حَتَّى أَتَاهُ، فَوَضَعَهُ عَلَى فَخِذِهِ، فَلَمَّا رَأَيْتُهُ فَزِعْتُ فَزْعَةً عَرَفَ ذَاكَ مِنِّي، وَفِى يَدِهِ الْمُوسَى فَقَال: أَتَخْشَيْنَ أَنْ أَقْتُلَه؟ مَا كُنْتُ لأَفْعَلَ ذَاكِ إِنْ شَاءَ اللَّهُ. وَكَانَتْ تَقُولُ: مَا رَأَيْتُ أَسِيرًا قَطُّ خَيْرًا مِنْ خُبَيْبٍ، لَقَدْ رَأَيْتُهُ يَأْكُلُ مِنْ قِطْفِ عِنَبٍ، وَمَا بِمَكَّةَ يَوْمَئِذٍ ثَمَرَةٌ، وَإِنَّهُ لَمُوثَقٌ فِي الْحَدِيدِ، وَمَا كَانَ إِلاَّ رِزْقٌ رَزَقَهُ اللَّهُ. فَخَرَجُوا بِهِ مِنَ الْحَرَمِ، لِيَقْتُلُوهُ فَقَال: دَعُونِي أُصَلِّي رَكْعَتَيْنِ. ثُمَّ","vol":"21","page":197},{"text":"ثُمَّ انْصَرَفَ إِلَيْهِمْ فَقَالَ: لَوْلَا أَنْ تَرَوْا أَنَّ مَا بِي جَزَعٌ مِنَ الْمَوْتِ، لَزِدْتُ. فَكَانَ أَوَّلَ مَنْ سَنَّ الرَّكْعَتَيْنِ عِنْدَ الْقَتْلِ هُوَ، ثُمَّ قَالَ: اللَّهُمَّ أَحْصِهِمْ عَدَدًا. ثُمَّ قَالَ:\nمَا أُبَالِى حِينَ أُقْتَلُ مُسْلِمًا … عَلَى أَىِّ شِقٍّ كَانَ لِلَّهِ مَصْرَعِي\nوَذَلِكَ فِي ذَاتِ الإِلَهِ وَإِنْ يَشَأ … يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ\nثُمَّ قَامَ إِلَيْهِ عُقْبَةُ بْنُ الْحَارِثِ فَقَتَلَهُ، وَبَعَثَتْ قُرَيْشٌ إِلَى عَاصِمٍ لِيُؤْتَوْا بِشَيْءٍ مِنْ جَسَدِهِ يَعْرِفُونَهُ، وَكَانَ عَاصِمٌ قَتَلَ عَظِيمًا مِنْ عُظَمَائِهِمْ يَوْمَ بَدْرٍ، فَبَعَثَ اللَّهُ عَلَيْهِ مِثْلَ الظُّلَّةِ مِنَ الدَّبْرِ، فَحَمَتْهُ مِنْ رُسُلِهِمْ، فَلَمْ يَقْدِرُوا مِنْهُ عَلَى شَيْءٍ. [انظر: ٣٠٤٥ - فتح:٧/ ٣٧٨]\n\n٤٠٨٧ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّد، حَدَّثَنَا سُفْيَان، عَنْ عَمْرٍو، سَمِعَ جَابِرًا يَقُول: الَّذِى قَتَلَ خُبَيْبًا هُوَ أَبُو سِرْوَعَةَ. [فتح: ٧/ ٣٧٩]\n\n٤٠٨٨ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا عَبْدُ الْعَزِيز، عَنْ أَنَسٍ - ﵁ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - سَبْعِينَ رَجُلًا لِحَاجَةٍ يُقَالُ لَهُمُ: الْقُرَّاءُ، فَعَرَضَ لَهُمْ حَيَّانِ مِنْ بَنِي سُلَيْم: رِعْلٌ وَذَكْوَانُ، عِنْدَ بِئْرٍ يُقَالُ لَهَا: بِئْرُ مَعُونَةَ، فَقَالَ الْقَوْمُ: وَاللَّهِ مَا إِيَّاكُمْ أَرَدْنَا، إِنَّمَا نَحْنُ مُجْتَازُونَ فِي حَاجَةٍ لِلنَّبِيِّ - ﷺ -، فَقَتَلُوهُمْ، فَدَعَا النَّبِيُّ - ﷺ - عَلَيْهِمْ شَهْرًا فِي صَلَاةِ الْغَدَاةِ، وَذَلِكَ بَدْءُ الْقُنُوتِ وَمَا كُنَّا نَقْنُتُ. قَالَ عَبْدُ الْعَزِيز: وَسَأَلَ رَجُلٌ أَنَسًا عَنِ الْقُنُوتِ: أَبَعْدَ الرُّكُوعِ أَوْ عِنْدَ فَرَاغٍ مِنَ الْقِرَاءَة؟ قَالَ: لا، بَلْ عِنْدَ فَرَاغٍ مِنَ الْقِرَاءَةِ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٧/ ١٣٨٥]\n\n٤٠٨٩ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ قَالَ: قَنَتَ رَسُولُ اللَّهِ - ﷺ - شَهْرًا بَعْدَ الرُّكُوعِ يَدْعُو عَلَى أَحْيَاءٍ مِنَ الْعَرَبِ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٧/ ٣٨٥]\n\n٤٠٩٠ - حَدَّثَنِي عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رِعْلًا وَذَكْوَانَ وَعُصَيَّةَ وَبَنِى لَحْيَانَ اسْتَمَدُّوا رَسُولَ اللَّهِ - ﷺ - عَلَى عَدُوٍّ، فَأَمَدَّهُمْ بِسَبْعِينَ مِنَ الأَنْصَارِ، كُنَّا نُسَمِّيهِمُ الْقُرَّاءَ فِي زَمَانِهِمْ، كَانُوا يَحْتَطِبُونَ بِالنَّهَارِ وَيُصَلُّونَ بِاللَّيْلِ، حَتَّى كَانُوا بِبِئْرِ مَعُونَةَ قَتَلُوهُم وَغَدَرُوا بِهِمْ، فَبَلَغَ","vol":"21","page":198},{"text":"النَّبِيَّ - ﷺ -، فَقَنَتَ شَهْرًا يَدْعُو فِي الصُّبْحِ عَلَى أَحْيَاءٍ مِنْ أَحْيَاءِ الْعَرَبِ، عَلَى رِعْلٍ وَذَكْوَانَ وَعُصَيَّةَ وَبَنِي لَحْيَانَ. قَالَ أَنَسٌ: فَقَرَأْنَا فِيهِمْ قُرْآنًا، ثُمِّ إِنَّ ذَلِكَ رُفِعَ: بَلِّغُوا عَنَّا قَوْمَنَا، أَنَّا لَقِينَا رَبَّنَا، فَرَضِيَ عَنَّا وَأَرْضَانَا. وَعَنْ قَتَادَة، عَنْ أَنَسِ بْنِ مَالِكٍ حَدَّثَهُ أَنَّ نَبِيَّ اللَّهِ - ﷺ - قَنَتَ شَهْرًا فِي صَلَاةِ الصُّبْحِ يَدْعُو عَلَى أَحْيَاءٍ مِنْ أَحْيَاءِ الْعَرَبِ: عَلَى رِعْلٍ وَذَكْوَانَ وَعُصَيَّةَ وَبَنِى لَحْيَانَ.\nزَادَ خَلِيفَة: حَدَّثَنَا ابْنُ زُرَيْع، حَدَّثَنَا سَعِيدٌ عَنْ قَتَادَة، حَدَّثَنَا أَنَسٌ، أَنَّ أُولَئِكَ السَّبْعِينَ مِنَ الأَنْصَارِ قُتِلُوا بِبِئْرِ مَعُونَةَ. قُرْآنًا: كِتَابًا. نَحْوَهُ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٧/ ٣٨٥]\n\n٤٠٩١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ قَالَ: حَدَّثَنِي أَنَسٌ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ خَالَه - أَخٌ لأُمِّ سُلَيْم - فِي سَبْعِينَ رَاكِبًا، وَكَانَ رَئِيسَ الْمُشْرِكِينَ عَامِرُ بْنُ الطُّفَيْلِ خَيَّرَ بَيْنَ ثَلَاثِ خِصَالٍ فَقَالَ: يَكُونُ لَكَ أَهْلُ السَّهْلِ وَلِي أَهْلُ الْمَدَرِ، أَوْ أَكُونُ خَلِيفَتَكَ، أَوْ أَغْزُوكَ بِأَهْلِ غَطَفَانَ بِأَلْفٍ وَأَلْفٍ، فَطُعِنَ عَامِرٌ فِي بَيْتِ أُمِّ فُلَانٍ فَقَال: غُدَّةٌ كَغُدَّةِ الْبَكْرِ فِي بَيْتِ امْرَأَةٍ مِنْ آلِ فُلَانٍ، ائْتُونِي بِفَرَسِى. فَمَاتَ عَلَى ظَهْرِ فَرَسِهِ، فَانْطَلَقَ حَرَامٌ أَخُو أُمِّ سُلَيْم وهُوَ (^١) رَجُلٌ أَعْرَجُ وَرَجُلٌ مِنْ بَنِي فُلَانٍ، قَالَ: كُونَا قَرِيبًا حَتَّى آتِيَهُمْ، فَإِنْ آمَنُونِي كُنْتُمْ، وَإِنْ قَتَلُونِي أَتَيْتُمْ أَصْحَابَكُمْ. فَقَال: أَتُؤْمِنُونِي أُبَلِّغْ رِسَالَةَ رَسُولِ اللَّهِ - ﷺ -؟ فَجَعَلَ يُحَدِّثُهُم، وَأَوْمَئُوا إِلَى رَجُلٍ، فَأَتَاهُ مِنْ خَلْفِهِ فَطَعَنَهُ - قَالَ هَمَّامٌ: أَحْسِبُهُ حَتَّى أَنْفَذَهُ - بِالرُّمْحِ، قَال: اللَّهُ أَكْبَرُ فُزْتُ وَرَبِّ الْكَعْبَةِ. فَلُحِقَ الرَّجُلُ، فَقُتِلُوا كُلُّهُمْ غَيْرَ الأَعْرَجِ كَانَ فِي رَأْسِ جَبَلٍ، فَأَنْزَلَ اللَّهُ عَلَيْنَا، ثُمَّ كَانَ مِنَ الْمَنْسُوخِ: إِنَّا قَدْ لَقِينَا رَبَّنَا، فَرَضِيَ عَنَّا وَأَرْضَانَا. فَدَعَا النَّبِيُّ - ﷺ - عَلَيْهِمْ ثَلَاثِينَ صَبَاحًا، عَلَى رِعْلٍ وَذَكْوَانَ وَبَنِى لَحْيَانَ وَعُصَيَّةَ، الَّذِينَ عَصَوُا اللَّهَ وَرَسُولَهُ - ﷺ -. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٧/ ٣٨٥]\n_________\n(^١) قال ابن حجر في \"الفتح\" ٧/ ٧٨٣: كذا هنا على أنها صفة حرام، وليس كذلك بل الأعرج غيره فالذي يظهر أن الواو في قوله: وهو. قدمت سهوا من الكاتب والصواب تأخيرها. وصواب الكلام فانطلق حرام هو ورجل أعرج. اهـ.","vol":"21","page":199},{"text":"٤٠٩٢ - حَدَّثَنِي حِبَّان، أَخْبَرَنَا عَبْدُ اللَّه، أَخْبَرَنَا مَعْمَرٌ قَال: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللَّهِ بْنِ أَنَس، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُول: لَمَّا طُعِنَ حَرَامُ بْنُ مِلْحَانَ - وَكَانَ خَالَهُ - يَوْمَ بِئْرِ مَعُونَةَ قَالَ بِالدَّمِ هَكَذَا، فَنَضَحَهُ عَلَى وَجْهِهِ وَرَأْسِهِ، ثُمَّ قَال: فُزْتُ وَرَبِّ الْكَعْبَةِ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٧/ ٣٨٦]\n\n٤٠٩٣ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - قَالَتِ اسْتَأْذَنَ النَّبِيَّ - ﷺ - أَبُو بَكْرٍ فِي الْخُرُوجِ حِينَ اشْتَدَّ عَلَيْهِ الأَذَى، فَقَالَ لَه: \"أَقِمْ\". فَقَال: يَا رَسُولَ اللَّهِ أَتَطْمَعُ أَنْ يُؤْذَنَ لَكَ؟ فَكَانَ رَسُولُ اللَّهِ - ﷺ - يَقُول: \"إِنِّي لأَرْجُو ذَلِكَ\". قَالَتْ فَانْتَظَرَهُ أَبُو بَكْر، فَأَتَاهُ رَسُولُ اللَّهِ - ﷺ - ذَاتَ يَوْمٍ ظُهْرًا فَنَادَاهُ فَقَال: \"أَخْرِجْ مَنْ عِنْدَكَ\". فَقَالَ أَبُو بَكْرٍ: إِنَّمَا هُمَا ابْنَتَاىَ. فَقَالَ: \"أَشَعَرْتَ أَنَّهُ قَدْ أُذِنَ لِي فِي الْخُرُوجِ؟ \". فَقَالَ: يَا رَسُولَ اللَّهِ، الصُّحْبَةُ. فَقَالَ النَّبِيُّ - ﷺ -: \"الصُّحْبَةُ\".\nقَالَ: يَا رَسُولَ اللَّه، عِنْدِى نَاقَتَانِ قَدْ كُنْتُ أَعْدَدْتُهُمَا لِلْخُرُوجِ. فَأَعْطَى النَّبِيَّ - ﷺ - إِحْدَاهُمَا -وَهْيَ الْجَدْعَاء-، فَرَكِبَا فَانْطَلَقَا حَتَّى أَتَيَا الْغَار -وَهْوَ بِثَوْرٍ- فَتَوَارَيَا فِيهِ، فَكَانَ عَامِرُ بْنُ فُهَيْرَةَ غُلَامًا لِعَبْدِ اللَّهِ بْنِ الطُّفَيْلِ بْنِ سَخْبَرَةَ أَخُو عَائِشَةَ لأُمِّهَا، وَكَانَتْ لأَبِي بَكْرٍ مِنْحَةٌ، فَكَانَ يَرُوحُ بِهَا وَيَغْدُو عَلَيْهِمْ، وَيُصْبِحُ فَيَدَّلِجُ إِلَيْهِمَا ثُمَّ يَسْرَحُ، فَلَا يَفْطُنُ بِهِ أَحَدٌ مِنَ الرِّعَاءِ، فَلَمَّا خَرَجَ خَرَجَ مَعَهُمَا يُعْقِبَانِهِ حَتَّى قَدِمَا الْمَدِينَةَ، فَقُتِلَ عَامِرُ بْنُ فُهَيْرَةَ يَوْمَ بِئْرِ مَعُونَةَ. وَعَنْ أَبِي أُسَامَةَ قَال: قَالَ هِشَامُ بْنُ عُرْوَة: فَأَخْبَرَنِي أَبِي قَالَ: لَمَّا قُتِلَ الَّذِينَ بِبِئْرِ مَعُونَةَ وَأُسِرَ عَمْرُو بْنُ أُمَيَّةَ الضَّمْرِيُّ قَالَ لَهُ عَامِرُ بْنُ الطُّفَيْلِ مَنْ هَذَا فَأَشَارَ إِلَى قَتِيلٍ، فَقَالَ لَهُ عَمْرُو بْنُ أُمَيَّةَ: هَذَا عَامِرُ بْنُ فُهَيْرَةَ. فَقَالَ: لَقَدْ رَأَيْتُهُ بَعْدَ مَا قُتِلَ رُفِعَ إِلَى السَّمَاءِ حَتَّى إِنِّي لأَنْظُرُ إِلَى السَّمَاءِ بَيْنَهُ وَبَيْنَ الأَرْضِ، ثُمَّ وُضِعَ. فَأَتَى النَّبِيَّ - ﷺ - خَبَرُهُمْ فَنَعَاهُمْ فَقَالَ: \"إِنَّ أَصْحَابَكُمْ قَدْ أُصِيبُوا، وَإِنَّهُمْ قَدْ سَأَلُوا رَبَّهُمْ، فَقَالُوا: رَبَّنَا أَخْبِرْ عَنَّا إِخْوَانَنَا بِمَا رَضِينَا عَنْكَ وَرَضِيتَ عَنَّا. فَأَخْبَرَهُمْ عَنْهُمْ\". وَأُصِيبَ يَوْمَئِذٍ فِيهِمْ عُرْوَةُ بْنُ أَسْمَاءَ بْنِ الصَّلْتِ، فَسُمِّىَ عُرْوَةُ بِهِ، وَمُنْذِرُ بْنُ عَمْرٍو سُمِّىَ بِهِ مُنْذِرًا. [انظر: ٤٧٦ - فتح: ٧/ ٣٨٨]\n\n٤٠٩٤ - حَدَّثَنَا مُحَمَّدٌ أَخْبَرَنَا عَبْدُ اللَّه، أَخْبَرَنَا سُلَيْمَانُ التَّيْمِيُّ عَنْ أَبِي مِجْلَزٍ عَنْ","vol":"21","page":200},{"text":"أَنَسٍ - ﵁ - قَالَ: قَنَتَ النَّبِيُّ - ﷺ - بَعْدَ الرُّكُوعِ شَهْرًا يَدْعُو عَلَى رِعْلٍ وَذَكْوَانَ وَيَقُولُ: \"عُصَيَّةُ عَصَتِ اللَّهَ وَرَسُولَهُ\". [انظر:١٠٠١ - مسلم:٦٧٧ - فتح: ٧/ ٣٨٩]\n\n٤٠٩٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: دَعَا النَّبِيُّ - ﷺ - عَلَى الَّذِينَ قَتَلُوا - يَعْنِي: أَصْحَابَهُ- بِبِئْرِ مَعُونَةَ ثَلَاثِينَ صَبَاحًا، حِينَ يَدْعُو عَلَى رِعْلٍ وَلِحْيَانَ وَعُصَيَّةَ عَصَتِ اللَّهَ وَرَسُولَهُ - ﷺ -. قَالَ أَنَسٌ: فَأَنْزَلَ اللَّهُ تَعَالَى لِنَبِيِّهِ - ﷺ - فِي الَّذِينَ قُتِلُوا أَصْحَابِ بِئْرِ مَعُونَةَ قُرْآنًا قَرَأْنَاه، حَتَّى نُسِخَ بَعْدُ: بَلِّغُوا قَوْمَنَا، فَقَدْ لَقِينَا رَبَّنَا، فَرَضِيَ عَنَّا وَرَضِينَا عَنْهُ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٧/ ٣٨٩]\n\n٤٠٩٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل، حَدَّثَنَا عَبْدُ الْوَاحِد، حَدَّثَنَا عَاصِمٌ الأَحْوَلُ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - عَنِ الْقُنُوتِ فِي الصَّلَاةِ، فَقَال: نَعَمْ. فَقُلْتُ: كَانَ قَبْلَ الرُّكُوعِ أَوْ بَعْدَه؟ قَالَ: قَبْلَهُ. قُلْت: فَإِنَّ فُلَانًا أَخْبَرَنِي عَنْكَ أَنَّكَ قُلْت: بَعْدَهُ، قَالَ: كَذَبَ إِنَّمَا قَنَتَ رَسُولُ اللَّهِ - ﷺ - بَعْدَ الرُّكُوعِ شَهْرًا، أَنَّهُ كَانَ بَعَثَ نَاسًا يُقَالُ لَهُمُ الْقُرَّاءُ -وَهُمْ سَبْعُونَ رَجُلًا- إِلَى نَاسٍ مِنَ الْمُشْرِكِينَ، وَبَيْنَهُمْ وَبَيْنَ رَسُولِ اللَّهِ - ﷺ - عَهْدٌ قِبَلَهُمْ، فَظَهَرَ هَؤُلَاءِ الَّذِينَ كَانَ بَيْنَهُمْ وَبَيْنَ رَسُولِ اللَّهِ - ﷺ - عَهْدٌ، فَقَنَتَ رَسُولُ اللَّهِ - ﷺ - بَعْدَ الرُّكُوعِ شَهْرًا يَدْعُو عَلَيْهِمْ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح: ٧/ ٣٨٩]\nالشرح:\nالوجه كما قال الدمياطي: تقديم عضل وما بعدها مع الرجيع، وتأخير رعل وذكوان مع بئر معونة، وكانت غزوة الرجيع، وهو ماء لهذيل كما سلف بالاختلاف فيها، وقد ساقها البخاري في بدر أيضًا وأوضحناها هناك (^١).\nوبئر معونة ماء لبني سليم كما سلف قريبًا، وكانت في صفر أيضًا، كما سلف. وأميرها المنذر كما سلف أيضًا. قال ابن سعد: وكانت سرية\n_________\n(^١) سلف برقم (٣٩٨٩) كتاب: المغازي، باب (١٠).","vol":"21","page":201},{"text":"المنذر هذا في صفر على رأس ستة وثلاثين شهرًا من مهاجره، قالوا: قدم عامر بن مالك بن جعفر أبو براء ملاعب الأسنة الكلابي على رسول الله - ﷺ -، وأهدى له، فلم يقبل منه، وعرض عليه الإسلام فلم يسلم ولم يبعد، وقال: لو بعثت معي نفرًا من أصحابك إلى قومي رجوت أن يجيبوا دعوتك، فقال: \"إني أخاف عليهم أهل نجد\"، قال: أنا لهم جار، فبعث معه سبعين من الأنصار شببة يسمون القراء وأمَّر عليهم المنذر، فلما نزلوا بئر معونة قدَّموا حرام بن ملحان بكتاب رسول الله - ﷺ - إلى عامر بن الطفيل فقتل حرامًا واستصرخ عليهم بني عامر فأبوا، وقالوا: لا يُخفر أبا براء فاستصرخ عليهم قبائل من سليم: عصية ورعل وذكران ورعب والقارة ولحيان فنفروا معه فقتل الصحابة كلهم إلا عمرو بن أمية، فأخبره جبريل بخبرهم وخبر مصاب مرثد تلك الليلة (^١). وعند ابن إسحاق: كان بعثهم في صفر على رأس أربعة أشهر من أحد، وكانوا أربعين رجلًا- قتلوا عن آخرهم إلا كعب بن زيد أخا بني دينار بن النجار، فإنهم تركوه وبه رمق فارتث من بين القتلى (^٢).\nوفي \"مغازي الواقدي\" الثبت أنهم كانوا أربعين وأن عمرو بن أمية لم يكن معهم، ولم يكن معه إلا أنصاري (^٣). وعند موسى بن عقبة يقال: كان أميرهم مرثد بن أبي مرثد كناز بن الحصين الغنوي (^٤).\nوروى مسلم من حديث ثابت، عن أنس أن ناسًا جاءوا إلى رسول\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٥١ - ٥٣.\n(^٢) \"سيرة ابن هشام\" ٣/ ١٨٣، ١٨٥.\n(^٣) \"مغازي الواقدي\" ص ٣٤٨.\n(^٤) أنظر \"دلائل النبوة\" ٣/ ٣٤١ - ٣٤٢.","vol":"21","page":202},{"text":"الله - ﷺ -، فقالوا: ابعث معنا رجالًا يُقْرِءْونا القرآن والسنة، فبعث إليهم سبعين رجلًا من الأنصار (^١). و[في] (^٢) \"الجمع بين الصحيحين\" لأبي نعيم الحداد: لما دعا رسول الله - ﷺ - على عامر فأصيب بالطاعون، بعث سبعين إلى قومه في رسالة فدعا على قتلهم أربعين صباحًا، وروى ابن طاهر في \"صفوته\" من حديث أبي حميد عن أنس: لما أصيب أهل بئر معونة، دعا - ﵇ - خمسة عشر يومًا.\nوفي رواية البيهقي عن أنس: لما أصيب خبيب بعث رسول الله - ﷺ - القراء (^٣). وللعسكري: بعث رسول الله - ﷺ - المنذر بن عمرو أميرًا على أربعين من الأنصار ليس فيهم غيرهم إلا عمرو بن أمية، وذلك أن أبا براء بعث ابن أخيه إلى رسول الله - ﷺ - في علة وجدها، فدعا له بالشفاء وبارك فيما أنفذه إليه فبرئ، فبعث إلى رسول الله - ﷺ -: أن ابعث إلى أهل نجد من شئت، فإني جار لهم. وفي \"مغازي أبي معشر\" كان أبو براء كتب إلى رسول الله - ﷺ -: ابعث إليّ رجالًا يعلمون القرآن وهم في ذمتي وجواري، فبعث إليهم المنذر بن عمرو في أربعة عشر رجلًا من المهاجرين والأنصار، فلما ساروا إليهم بلغهم أن أبا براء مات، فبعث المنذر إلى رسول الله - ﷺ - يستمده، فأمده بأربعين نفرًا أميرهم عمرو بن أمية، وقال: إذا اجتمع القوم كان عليهم المنذر. فلما وصلوا بئر معونة كتبوا إلى ربيعة بن البراء: نحن في ذمتك وذمة أبيك، فنقدم عليك أم لا؟ قال: أنتم في ذمتي فاقدموا. وفي آخره: قدم عليه - ﵇ - خبر بئر\n_________\n(^١) مسلم (٦٧٧/ ١٤٧) بعد حديث (١٩٠٢) كتاب: الإمارة، باب: ثبوت الجنة للشهيد.\n(^٢) زيادة يقتضيها السياق ليست في الأصول.\n(^٣) \"دلائل النبوة\" ٣/ ٣٤٩.","vol":"21","page":203},{"text":"معونة وأصحاب الرجيع وبعث محمد بن مسلمة في ليلة واحدة، وفي \"شرف المصطفى\" ﵊: جاءت الحمى إلى رسول الله - ﷺ -، فقال: \"اذهبي إلى رعل وذكران، وعصية عصت الله ورسوله\" فأتتهم فقتلت منهم سبعمائة رجل بكل رجل من المسلمين عشرة.\nتنبيه:\nجزم ابن التين بأن غزوة الرجيع في آخر سنة ثلاث، وغزوة بئر معونة سنة أربع، وبني لحيان سنة خمس، خرج إليها رسول الله - ﷺ - في غرة جمادى الأولى يطلب ثأر خبيب وأصحابه، وبعث من فوره إلى القارة في دورها فاعتصموا بالجبال.\nوقول ابن إسحاق أنها بعد أحد يريد غزوة الرجيع رهط قصة خبيب. ومعنى (اقتصوا آثارهم): تتبعوها شيئًا بعد شيء، ومنه قوله تعالى: ﴿وَقَالَتْ لِأُخْتِهِ قُصِّيهِ﴾ [القصص: ١١] أي: تتبعي أثره. ويجوز بالسين.\nومعنى (اللهم أحصهم عددًا): استأصلهم بالهلاك.\nثم ذكر البخاري بعد قصة خبيب عدة أحاديث:\nأحدها:\nعن عَبْدِ العَزِيزِ، عَنْ أنَسٍ - ﵇ - قَالَ: بَعَثَ رَسُولُ الله - ﷺ - سَبْعِينَ رَجُلًا لِحَاجَةٍ يُقَالُ لَهُمُ: القُرَّاءُ، فَعَرَضَ لَهُمْ حَيَّانِ مِنْ بَنِي سُلَيْمٍ: رِعْلٌ وَذَكْوَانُ، عِنْدَ بِئْرٍ يُقَالُ لَهَا: مَعُونَةَ، فَقَتَلُوهُمْ، فَدَعَا عَلَيْهِمْ شَهْرًا في صَلَاةِ الغَدَاةِ، وَذَلِكَ بَدْءُ القُنُوتِ.\nثانيها:\nحديث قَتَادَةَ، عَنْ أَنَسٍ: قَنَتَ رَسُولُ اللهِ - ﷺ - شَهْرًا بَعْدَ الرُّكُوعِ يَدْعُو على أَحْيَاءٍ مِنَ العَرَبِ. وقد سلف.","vol":"21","page":204},{"text":"ثالثها:\nحديث قَتَادَةَ، عَنْ أَنَسٍ أَنَّ رِعْلًا وَذَكْوَانَ وَعُصيَّةَ وَبَنِي لَحْيَانَ اسْتَمَدُّوا رَسُولَ اللهِ - ﷺ - على عَدُوٍّ، فَأَمَدَّهُمْ بِسَبْعِينَ مِنَ الأَنْصَارِ كُنَّا نُسَمِّيهِمِ القُرَّاءَ في زَمَانِهِمْ، كَانُوا يَحْتَطِبُون بِالنَّهَارِ وَيُصَلُّونَ بِاللَّيْلِ، حَتَّى كَانُوا بِبِئْرِ مَعُونَةَ قَتَلُوهُمْ، فَقنَتَ شَهْرًا .. الحديث.\nقَالَ أَنَسٌ: فَقَرَأْنَا فِيهِمْ قُرْآنًا: (بَلِّغُوا عَنَّا قَوْمَنَا، أَن لَقِينَا رَبَّنَا، فَرَضِيَ عَنَّا (ورضينا عنه) (^١) وَأَرْضَانَا).\nوَزَادَ خَلِيفَةُ: ثَنَا ابن زُريعٍ، ثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، ثَنَا أَنَسٌ، أَنَّ أُولَئِكَ السَّبْعِينَ مِنَ الأَنْصَارِ قُتِلوا بِبِئْرِ مَعُونَةَ. قُرْآنًا: كِتَابًا. نَحْوَهُ.\nقال الداودي في عاصم وأصحابه: إن بني لحيان فيمن قتله، وقال ذلك في السبعين القراء، فإما أن يكون بنو لحيان فيمن قتل الفريقين أو في إحدى الروايتين وهم، والصحيح الأول أنهم قتلوا عاصمًا وأصحابه وشاركوا في السبعين القراء.\nوكذلك قال الداودي في قوله: (بلغوا عنا قومنا) إلى آخره. قال مرة: نزلت في خبيب وأصحابه وقال مرة: في القراء السبعين، فإما أن تكون نزلت فيهما أو في إحداهما وهم، والذي هنا أنها نزلت في السبعين القراء.\nوقالا الدمياطي: قوله: (أن رعلًا) -إلى آخره- استمدوا، والصواب أن عامر بن الطفيل استمدهم على أصحاب رسول الله - ﷺ - فقتلوهم، ولم يكن بنو لحيان مع بني سليم وإنما بنو لحيان من هذيل قتلوا أصحاب الرجيع، وأخذوا خبيبًا وباعوه بمكة، قلت: والحاصل ثلاث روايات:\n_________\n(^١) وردت في الأصل بين (لا … إلى).","vol":"21","page":205},{"text":"أولها: رواية عبد العزيز، عن أنس أنه - ﵇ - أنفذهم فعرض لهم حيان من بني سليم رعل وذكوان.\nثانيها: رواية قتادة عن أنس أن رعلًا .. إلى آخره. (استمدوا) رسول الله - ﵇ - على عدو.\nثالثها: رواية إسحاق بن عبد الله بن أبي طلحة، عن أنس أنه - ﷺ - بعث خاله أخًا لأم سُليم في سبعين راكبًا وصل إليهم وقال: أتؤمنوني حتى أبلغ رسالة رسول الله - ﷺ -.\nورعل وذكران وعصية وبنو لحيان قبائل من العرب من بني سليم.\nالحديث الرابع:\nحديث إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ حَدَّثَنِي أَنَسٌ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ خَالَهُ -أَخًا لأُمِّ سُلَيْمٍ- في سَبْعِينَ رَاكِبًا، وَكَانَ رَئِيسَ المُشْرِكِينَ عَامِرُ بْنُ الطُّفَيْلِ خَيَّرَ بَيْنَ ثَلَاثِ خِصَالٍ فَقَالَ: يَكُونُ لَكَ أَهْلُ السَّهْلِ وَلي أَهْلُ المَدَرِ، إلى أن قال: فَطُعِنَ فَقَالَ: غُدَّةٌ كَغُدَّةِ البَكْرِ، وَذَكَرَ قَتْلَ حَرَامٍ .. الحديث.\nقال الأصمعي: من أدواء الإبل: الغدة وهو طاعونها، يقال: أغد البعير فهو مغدٍ بغير هاء، ويقال: جمل مغدود وناقة مغدودة، وكل قطعة صلبة بين القصبة والسلعة يركبها الشحم فهي غدة وتكون في العنق وفي سائر الجسد.\nومعنى: (طُعِنَ عامر) أصابه الطاعون.\nوقوله: (فقال: غدة كغدة البكر في بيت امرأة من آل فلان: ائتوني بفرسي، فمات على ظهر فرسه)، هذا من حماقات عامر فأصابه الله بذلك لتصريفه إليه، قاله الداودي.","vol":"21","page":206},{"text":"وقوله: (فانطلق حرام -أخو أم سليم وهو رجل أعرج- ورجل من بني فلان).\nكذا هنا وفي بعض النسخ (هو ورجل أعرج) وهو الصواب، وقد قال بعد: (كونا قريبًا حتى آتيهم، فإن آمنوني ..) إلى آخره.\nوقوله: (فقتلوا كلهم غير الأعرج) أي: لكونه كان على رأس جبل يدل على أنه قتل منهم تسعة وستون، إذ هم سبعون كما سلف.\nوقوله: (فأنزل الله علينا، ثم كان من المنسوخ: (إنا قد لقينا ربنا فرضي عنا (رضينا عنه) (^١) وأرضانا).\nمراده أنه بما نسخ تلاوته، وقال ابن التين: إما أن يكون كان يتلى، ثم نسخ رسمه أو كان الناس يكثرون ذكره وهو من الوحي، ثم تقادم حتى صار لا يذكر إلا خبرًا.\nوقوله لما طعن: (الله أكبر فزت ورب الكعبة) لعله شكوى إلى الله. وكذا قوله في الحديث الآخر عن أنس: (لَمَّا طُعِنَ حَرَامُ بْنُ مِلْحَانَ -وَكَانَ خَالَهُ- يَوْمَ بِئْرِ مَعُونَةَ، قَالَ بِالدَّمِ هَكَذَا، فَنَضَحَهُ على وَجْهِهِ وَرَأْسِهِ، ثُمَّ قَالَ: فُزْتُ وَرَبِّ الكَعْبَةِ).\nوهو بمعنى الدعاء عليهم، والشكوى إلى الله.\nالحديث الخامس: حديث عَائِشَةَ ﵂ في الهجرة.\nوذكره هنا لقتل عامر بن فهيرة يوم بئر معونة، فإنه بعد ما قتل رفع إلى السماء، ثم رجع قاله عمرو بن أمية، فأتى رسول الله - ﷺ - خبرهم فنعاهم، فقال: \"إن أصحابكم قد أصيبوا وإنهم سألوا ربهم، فقالوا: ربنا أخبر عنا إخواننا بما رضينا عنك ورضيت عنا فأخبرهم عنهم\".\n_________\n(^١) كذا في الأصل وعليها علامة (لا … إلى).","vol":"21","page":207},{"text":"وأصيب يومئذٍ عروة بن الصلت فسمي عروة به، ومنذر بن عمرو سمي به منذرًا.\nوفيه منقبة ظاهرة لعامر، قال الشيخ أبو محمد: يقال: إنه لم يوجد، يرون أن الملائكة وارته.\nوقوله: (فيدَّلج) هو بتشديد الدال افتعل من دلج كذا هو مضبوط، وهو في اللغة كما قال ابن التين: أدلج رباعي إذا سار ليله كله، وبالتشديد سار من آخره؛ قال: ويحتمل أن يكون مشيهما آخر الليل فالضبط صحيح.\nوقوله: (وكان عامر بن فهيرة غلامًا لعبد الله بن الطفيل بن سخبرة أخي عائشة لأمها).\nوقال الدمياطي: صوابه، الطفيل بن عبد الله بن الحارث بن سخبرة بن جرثومة بن عادية بن مرة بن جشم بن الأوس بن عامر بن حفص بن النمر بن عثمان بن نصر بن زهير بن أخي دهمان بن نصر بن زهران بن كعب بن الحارث بن كعب بن عبد الله بن مالك بن نصر بن الأزد. كان عبد الله بن الحارث قدم هو وزوجته أم رومان الكنانية مكة، فحالف أبا بكر قبل الإسلام، وتوفي عن أم رومان، وقد ولدت له الطفيل، فخلف عليها أبو بكر فولدت له عبد الرحمن وعائشة فهما أخو الطفيل لأمه (^١)، وكان عامر بن فهيرة أبو عمرو مملوكا فأسلم وهو مملوك فاشتراه أبو بكر من الطفيل فأعتقه، وكان مولدًا من مولدي الأزد أسود اللون وأسلم قبل أن يدخل رسول الله - ﷺ - دار\n_________\n(^١) انظر: \"معرفة الصحابة\" لأبي نعيم ٣/ ١٥٦٥ (١٥٤٢)، و\"الاستيعاب\" ٢/ ٣١٠ (١٢٨١)، و\"أسد الغابة\" ٣/ ٧٧ (٢٦١٠).","vol":"21","page":208},{"text":"الأرقم بن أبي الأرقم.\nوعبد مناف بن أسد بن أسد أخي المغيرة وهلال وعائذ وعثمان وخالد أولاد عبد الله أخي عبيد ابني عمر بن مخزوم. وقيل: أن يدعو فيها في الإسلام.\nوقوله: (فيهم عروة بن أسماء) عروة حليف لبني عمرو بن عوف، حرص المشركون أن يؤمنوه فأبى، وكان ذا خلة لعامر بن الطفيل مع أن قومه من بني سليم حرصوا على ذلك، فأبى وقال: لا أقبل لهم أمانًا ولا أرغب بنفسي عن مصرعهم، ثم تقدم فقاتل حتى قتل شهيدًا.\nو(منذر بن عمرو) هو أحد نقيبي بني ساعدة، والآخر سعد بن عبادة، وكان على الميسرة يوم أحد، وأمير القوم يوم بئر معونة يسمى المعْنِق كما سلف.\nالحديث السادس:\nحديث أَبِي مِجْلَزٍ لاحق بن حميد بن سعيد بن خالد بن كثير بن حُبَيْش بن عبد الله بن سدوس البصري، عَنْ أنس: قَنَتَ رسول الله - ﷺ - بَعْدَ الرُّكُوعِ شَهْرًا يَدْعُو عَلَى رِعْلٍ .. الحديث.\nالحديث السابع:\nحديث ابن (^١) أَبِي طَلْحَةَ، عَنْ أَنَسٍ: دَعَا رَسُولُ الله - ﷺ - عَلَى الذِينَ قَتَلُوا أَصْحَابَهُ بِبِئْرِ مَعُونَةَ ثَلَاثِينَ صَبَاحًا، حِينَ يَدْعُو عَلَى رِعْلٍ. إِلَى أَنْ قَالَ: فَأَنْزَلَ اللهُ قُرْآنًا قَرَأْنَاهُ، حَتَّى نُسِخَ بَعْدُ: بَلِّغُوا قَوْمَنَا، فَقَدْ لَقِينا رَبَّنَا، فَرَضِيَ عَنَّا وَرَضِينَا عَنْهُ.\n_________\n(^١) ورد بهامش الأصل ما نصه: هو إسحاق بن عبد الله بن أبي طلحة.","vol":"21","page":209},{"text":"الحديث الثامن:\nحديث عَاصِيم الأَحْوَلِ قَالَ: سَأَلْتُ أَنَسًا عَنِ القُنُوتِ فِي الصَّلَاةِ، فَقَالَ: نَعَمْ. فَقُلْتُ: كَانَ قَبْلَ الرُّكُوعِ أَوْ بَعْدَهُ؟ قَالَ: قَبْلَهُ. قُلْتُ: فَإِنَّ فُلَانًا أَخْبَرَنِي عَنْكَ أَنَّكَ قُلْتَ: بَعْدَ الركوع. قَالَ: كَذَبَ، إِنَّمَا قَنَتَ رَسُولُ اللهِ - ﷺ - بَعْدَ الرُّكُوعِ شَهْرًا، أَنَّهُ كَانَ بَعَثَ أنَاسًا يُقَالُ لَهُمُ القُرَّاءُ -وَهُمْ سَبْعُونَ- فذكر قتلهم، وأنه قنت بعد الركوع شهرًا يدعو عليهم.\nومعنى (كذب): أخطأ، وأما ذكر الرجل أحد قولي أنس وسكت عن الآخر لعله نسيها ولم يذكر له أنس إلا ما حكى. قال البيهقي: ورواة القنوت بعد الركوع أكثر وأحفظ (^١).\nوقوله: (إلى ناس من المشركين بينهم وبين النبي - ﷺ - عهد قبلهم) روي بكسر القاف وفتح الباء وفتح القاف وسكون الباء، حكاهما ابن التين.\nوقوله: (فظهر هؤلاء) أي: غلبوا.\n_________\n(^١) \"السنن الكبرى\" ٢/ ٢٠٨.","vol":"21","page":210},{"text":"<span data-type='title' id=toc-2471>٢٩ - باب غَزْوَةُ الْخَنْدَقِ وَهْيَ الأَحْزَابُ</span>\nقال موسى بن عقبة: كانت في شوال سنة أربع.\n\n٤٠٩٧ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللَّهِ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ أَنَّ النَّبِيَّ - ﷺ - عَرَضَهُ يَوْمَ أُحُدٍ وَهْوَ ابْنُ أَرْبَعَ عَشْرَةَ فَلَمْ يُجِزْهُ، وَعَرَضَهُ يَوْمَ الْخَنْدَقِ وَهْوَ ابْنُ خَمْسَ عَشْرَةَ فَأَجَازَهُ. [انظر: ٢٦٦٤ - مسلم: ١٨٦٨ - فتح: ٧/ ٣٩٢]\n\n٤٠٩٨ - حَدَّثَنِي قُتَيْبَة، حَدَّثَنَا عَبْدُ الْعَزِيز، عَنْ أَبِي حَازِم، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ - قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ - ﷺ - فِي الْخَنْدَقِ، وَهُمْ يَحْفِرُونَ، وَنَحْنُ نَنْقُلُ التُّرَابَ عَلَى أَكْتَادِنَا، فَقَالَ رَسُولُ اللَّهِ - ﷺ -: \"اللَّهُمَّ لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ، فَاغْفِرْ لِلْمُهَاجِرِينَ وَالأَنْصَارِ\". [انظر: ٣٧٩٧ - مسلم: ١٨٠٤ - فتح: ٧/ ٣٩٢]\n\n٤٠٩٩ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: خَرَجَ رَسُولُ اللَّهِ - ﷺ - إِلَى الْخَنْدَقِ، فَإِذَا الْمُهَاجِرُونَ وَالأَنْصَارُ يَحْفِرُونَ فِي غَدَاةٍ بَارِدَةٍ، فَلَمْ يَكُنْ لَهُمْ عَبِيدٌ يَعْمَلُونَ ذَلِكَ لَهُمْ، فَلَمَّا رَأَى مَا بِهِمْ مِنَ النَّصَبِ وَالْجُوعِ قَالَ:\n\"اللَّهُمَّ إِنَّ الْعَيْشَ عَيْشُ الآخِرَهْ … فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ\"\nفَقَالُوا مُجِيبِينَ لَه:\nنَحْنُ الَّذِينَ بَايَعُوا مُحَمَّدَا … عَلَى الْجِهَادِ مَا بَقِينَا أَبَدَا.\n\n٤١٠٠ - حَدَّثَنَا أَبُو مَعْمَر، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: جَعَلَ الْمُهَاجِرُونَ وَالأَنْصَارُ يَحْفِرُونَ الْخَنْدَقَ حَوْلَ الْمَدِينَةِ، وَيَنْقُلُونَ التُّرَابَ عَلَى مُتُونِهِمْ وَهُمْ يَقُولُون:\nنَحْنُ الَّذِينَ بَايَعُوا مُحَمَّدَا … عَلَى الإِسْلَامِ مَا بَقِينَا أَبَدَا\nقَال: يَقُولُ النَّبِيُّ - ﷺ - وَهْوَ يُجِيبُهُم:\n\"اللَّهُمَّ إِنَّهُ لَا خَيْرَ إِلاَّ خَيْرُ الآخِرَهْ … فَبَارِكْ فِي الأَنْصَارِ وَالْمُهَاجِرَهْ\".","vol":"21","page":211},{"text":"قَالَ: يُؤْتَوْنَ بِمِلْءِ كَفَّي مِنَ الشَّعِيرِ، فَيُصْنَعُ لَهُمْ بِإِهَالَةٍ سَنِخَةٍ تُوضَعُ بَيْنَ يَدَيِ الْقَوْمِ، وَالْقَوْمُ جِيَاعٌ، وَهْيَ بَشِعَةٌ فِي الْحَلْقِ وَلَهَا رِيحٌ مُنْتِنٌ. [انظر: ٢٨٣٤ - مسلم: ١٨٠٥ - فتح: ٧/ ٣٩٢]\n\n٤١٠١ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ أَيْمَنَ، عَنْ أَبِيهِ قَالَ: أَتَيْتُ جَابِرًا - ﵁ - فَقَال: إِنَّا يَوْمَ الْخَنْدَقِ نَحْفِر، فَعَرَضَتْ كُدْيَةٌ شَدِيدَةٌ، فَجَاءُوا النَّبِيَّ - ﷺ - فَقَالُوا: هَذِهِ كُدْيَةٌ عَرَضَتْ فِي الْخَنْدَقِ، فَقَالَ: \"أَنَا نَازِلٌ\". ثُمَّ قَامَ وَبَطْنُهُ مَعْصُوبٌ بِحَجَرٍ، وَلَبِثْنَا ثَلَاثَةَ أَيَّامٍ لَا نَذُوقُ ذَوَاقًا، فَأَخَذَ النَّبِيُّ - ﷺ - الْمِعْوَلَ فَضَرَبَ، فَعَادَ كَثِيبًا أَهْيَلَ -أَوْ أَهْيَمَ-، فَقُلْت: يَا رَسُولَ اللَّه، ائْذَنْ لِي إِلَى الْبَيْتِ. فَقُلْتُ لاِمْرَأَتِي: رَأَيْتُ بِالنَّبِيِّ - ﷺ - شَيْئًا، مَا كَانَ فِي ذَلِكَ صَبْرٌ، فَعِنْدَكِ شَيْءٌ؟ قَالَتْ: عِنْدِى شَعِيرٌ وَعَنَاقٌ. فَذَبَحْتُ الْعَنَاقَ، وَطَحَنَتِ الشَّعِيرَ، حَتَّى جَعَلْنَا اللَّحْمَ فِي الْبُرْمَةِ، ثُمَّ جِئْتُ النَّبِيَّ - ﷺ - وَالْعَجِينُ قَدِ انْكَسَرَ، وَالْبُرْمَةُ بَيْنَ الأَثَافِيِّ قَدْ كَادَتْ أَنْ تَنْضَجَ فَقُلْت: طُعَيِّمٌ لِي، فَقُمْ أَنْتَ يَا رَسُولَ اللَّهِ وَرَجُلٌ أَوْ رَجُلَانِ. قَال: \"كَمْ هُو؟ \". فَذَكَرْتُ لَهُ، قَالَ: \"كَثِيرٌ طَيِّبٌ\". قَالَ: \"قُلْ لَهَا لَا تَنْزِعُ الْبُرْمَةَ وَلَا الْخُبْزَ مِنَ التَّنُّورِ حَتَّى آتِيَ\". فَقَال: \"قُومُوا\". فَقَامَ الْمُهَاجِرُونَ وَالأَنْصَارُ، فَلَمَّا دَخَلَ عَلَى امْرَأَتِهِ قَال: وَيْحَكِ جَاءَ النَّبِيُّ - ﷺ - بِالْمُهَاجِرِينَ وَالأَنْصَارِ وَمَنْ مَعَهُمْ. قَالَتْ: هَلْ سَأَلَكَ؟ قُلْتُ: نَعَمْ. فَقَال: \"ادْخُلُوا وَلَا تَضَاغَطُوا\". فَجَعَلَ يَكْسِرُ الْخُبْزَ وَيَجْعَلُ عَلَيْهِ اللَّحْمَ، وَيُخَمِّرُ الْبُرْمَةَ وَالتَّنُّورَ إِذَا أَخَذَ مِنْهُ، وَيُقَرِّبُ إِلَى أَصْحَابِهِ ثُمَّ يَنْزِعُ، فَلَمْ يَزَلْ يَكْسِرُ الْخُبْزَ وَيَغْرِفُ حَتَّى شَبِعُوا وَبَقِيَ بَقِيَّةٌ قَالَ: \"كُلِي هَذَا وَأَهْدِي، فَإِنَّ النَّاسَ أَصَابَتْهُمْ مَجَاعَةٌ». [انظر:٣٠٧٠ - مسلم: ٢٠٣٩ - فتح: ٧/ ٣٩٥]\n\n٤١٠٢ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، أَخْبَرَنَا سَعِيدُ بْنُ مِينَاءَ قَال: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ - ﵄ - قَالَ: لَمَّا حُفِرَ الْخَنْدَقُ رَأَيْتُ بِالنَّبِيِّ - ﷺ - خَمَصًا شَدِيدًا، فَانْكَفَأْتُ إِلَى امْرَأَتِي فَقُلْتُ: هَلْ عِنْدَكِ شَيْءٌ؟ فَإِنِّي رَأَيْتُ بِرَسُولِ اللَّهِ - ﷺ - خَمَصًا شَدِيدًا. فَأَخْرَجَتْ إِلَيَّ جِرَابًا فِيهِ صَاعٌ مِنْ شَعِيرٍ، وَلَنَا بُهَيْمَةٌ دَاجِنٌ فَذَبَحْتُهَا، وَطَحَنَتِ الشَّعِيرَ فَفَرَغَتْ إِلَى فَرَاغِي، وَقَطَّعْتُهَا فِي","vol":"21","page":212},{"text":"بُرْمَتِهَا، ثُمَّ وَلَّيْتُ إِلَى رَسُولِ اللَّهِ - ﷺ - فَقَالَتْ: لَا تَفْضَحْنِي بِرَسُولِ اللَّهِ - ﷺ - وَبِمَنْ مَعَهُ. فَجِئْتُهُ فَسَارَرْتُهُ فَقُلْت: يَا رَسُولَ اللَّهِ، ذَبَحْنَا بُهَيْمَةً لَنَا، وَطَحَنَّا صَاعًا مِنْ شَعِيرٍ كَانَ عِنْدَنَا، فَتَعَالَ أَنْتَ وَنَفَرٌ مَعَكَ. فَصَاحَ النَّبِيُّ - ﷺ - فَقَال: \"يَا أَهْلَ الْخَنْدَقِ، إِنَّ جَابِرًا قَدْ صَنَعَ سُورًا فَحَيَّ هَلًا بِكُمْ\". فَقَالَ رَسُولُ اللَّهِ - ﷺ -: \"لَا تُنْزِلُنَّ بُرْمَتَكُمْ، وَلَا تَخْبِزُنَّ عَجِينَكُمْ حَتَّى أَجِئَ\". فَجِئْتُ وَجَاءَ رَسُولُ اللَّهِ - ﷺ - يَقْدُمُ النَّاسَ حَتَّى جِئْتُ امْرَأَتِي، فَقَالَتْ: بِكَ وَبِكَ. فَقُلْتُ: قَدْ فَعَلْتُ الَّذِى قُلْتِ. فَأَخْرَجَتْ لَهُ عَجِينًا، فَبَصَقَ فِيهِ وَبَارَكَ، ثُمَّ عَمَدَ إِلَى بُرْمَتِنَا فَبَصَقَ وَبَارَكَ ثُمَّ قَال: \"ادْعُ خَابِزَةً فَلْتَخْبِزْ مَعِي وَاقْدَحِي مِنْ بُرْمَتِكُمْ وَلَا تُنْزِلُوهَا\"، وَهُمْ أَلْفٌ، فَأُقْسِمُ بِاللَّهِ لَقَدْ أَكَلُوا حَتَّى تَرَكُوهُ وَانْحَرَفُوا، وَإِنَّ بُرْمَتَنَا لَتَغِطُّ كَمَا هِيَ، وَإِنَّ عَجِينَنَا لَيُخْبَزُ كَمَا هُوَ. [انظر: ٣٠٧٠ - مسلم:٢٠٣٩ - فتح: ٧/ ٣٩٥]\n\n٤١٠٣ - حَدَّثَنِي عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَة، عَنْ هِشَامٍ، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - ﴿إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ وَإِذْ زَاغَتِ الأَبْصَارُ﴾ [الأحزاب:١٠] قَالَتْ: كَانَ ذَاكَ يَوْمَ الْخَنْدَقِ. [مسلم: ٣٠٢٠ - فتح: ٧/ ٣٩٩]\n\n٤١٠٤ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَنْقُلُ التُّرَابَ يَوْمَ الْخَنْدَقِ حَتَّى أَغْمَرَ بَطْنَهُ -أَوِ اغْبَرَّ بَطْنُهُ- يَقُول:\nوَاللَّهِ لَوْلَا اللَّهُ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَأَنْزِلَنْ سَكِينَةً عَلَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nإِنَّ الأُلَى قَدْ بَغَوْا عَلَيْنَا … إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\"\nوَرَفَعَ بِهَا صَوْتَهُ\" أَبَيْنَا أَبَيْنَا\". [انظر: ٢٨٣٦ - مسلم: ١٨٠٣ - فتح: ٧/ ٣٩٩]\n\n٤١٠٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي الْحَكَمُ، عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ\". [انظر: ١٠٣٥ - مسلم: ٩٠٠ - فتح: ٧/ ٣٩٩]","vol":"21","page":213},{"text":"٤١٠٦ - حَدَّثَنِي أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ يُوسُفَ قَالَ: حَدَّثَنِي أَبِي، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ البَرَاءَ يُحَدِّثُ قَالَ: لَّمَا كَانَ يَوْمُ الأحزَابِ وَخَنْدَقَ رَسُول اللهِ - ﷺ -، رَأَيْتُة يَنْقُلُ مِنْ تُرَابِ الَخنْدَقِ حَتَّى وَارى عَنِّي الغُبَارُ جِلْدَةَ بَطْنِهِ -وَكَانَ كَثِيرَ الشَّعَرِ- فَسَمِعْتهُ يَرْتَجِز بِكلِمَاتِ ابن رَوَاحَةَ، وَهْوَ يَنْقُل مِنَ التّرَابِ يَقُولُ:\n\"اللهم لَوْلَا أَنْتَ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَأَنْزِلَنْ سَكِينَةً عَلَيْنَا … وَثَبِّتِ الأقدَامَ إِنْ لَاقَيْنَا\nإِنَّ الألى قَدْ بَغَوْا عَلَيْنَا … وَإِنْ أَرَادُوا فِتْنَةً أَبَيْنَا\"\nقَالَ: ثمَّ يَمُدُّ صَوْتَهُ بِآخِرِهَا.\n\n٤١٠٧ - حَدَّثَنِي عَبْدَةُ بْنُ عَبْدِ اللَّه، حَدَّثَنَا عَبْدُ الصَّمَدِ عَنْ عَبْدِ الرَّحْمَنِ -هُوَ ابْنُ عَبْدِ اللَّهِ بْنِ دِينَارٍ- عَنْ أَبِيهِ، أَنَّ ابْنَ عُمَرَ - ﵄ - قَالَ: أَوَّلُ يَوْمٍ شَهِدْتُهُ يَوْمُ الْخَنْدَقِ. [فتح: ٧/ ٤٠٠]\n\n٤١٠٨ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ. قَال: وَأَخْبَرَنِي ابْنُ طَاوُسٍ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ، عَنِ ابْنِ عُمَرَ قَال: دَخَلْتُ عَلَى حَفْصَةَ وَنَسْوَاتُهَا تَنْطُفُ، قُلْتُ: قَدْ كَانَ مِنْ أَمْرِ النَّاسِ مَا تَرَيْنَ، فَلَمْ يُجْعَلْ لِي مِنَ الأَمْرِ شَيْءٌ. فَقَالَت: الْحَقْ فَإِنَّهُمْ يَنْتَظِرُونَكَ، وَأَخْشَى أَنْ يَكُونَ فِي احْتِبَاسِكَ عَنْهُمْ فُرْقَةٌ. فَلَمْ تَدَعْهُ حَتَّى ذَهَبَ، فَلَمَّا تَفَرَّقَ النَّاسُ خَطَبَ مُعَاوِيَةُ قَال: مَنْ كَانَ يُرِيدُ أَنْ يَتَكَلَّمَ فِي هَذَا الأَمْرِ فَلْيُطْلِعْ لَنَا قَرْنَهُ، فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ. قَالَ حَبِيبُ بْنُ مَسْلَمَةَ: فَهَلاَّ أَجَبْتَه؟ قَالَ عَبْدُ اللَّه: فَحَلَلْتُ حُبْوَتِي وَهَمَمْتُ أَنْ أَقُولَ: أَحَقُّ بِهَذَا الأَمْرِ مِنْكَ مَنْ قَاتَلَكَ وَأَبَاكَ عَلَى الإِسْلَامِ. فَخَشِيتُ أَنْ أَقُولَ كَلِمَةً تُفَرِّقُ بَيْنَ الْجَمْعِ، وَتَسْفِكُ الدَّمَ، وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ، فَذَكَرْتُ مَا أَعَدَّ اللَّهُ فِي الْجِنَانِ. قَالَ حَبِيبٌ: حُفِظْتَ وَعُصِمْتَ. قَالَ مَحْمُودٌ عَنْ عَبْدِ الرَّزَّاقِ: وَنَوْسَاتُهَا. [٤١١٠ - فتح: ٧/ ٤٠٥]","vol":"21","page":214},{"text":"٤١٠٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ، عَنْ سُلَيْمَانَ بْنِ صُرَدٍ قَال: قَالَ النَّبِيُّ - ﷺ - يَوْمَ الأَحْزَابِ: \"نَغْزُوهُمْ وَلَا يَغْزُونَنَا\". [٤١١٠ - فتح: ٧/ ٤٠٥]\n\n٤١١٠ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا إِسْرَائِيلُ: سَمِعْتُ أَبَا إِسْحَاقَ يَقُولُ: سَمِعْتُ سُلَيْمَانَ بْنَ صُرَدٍ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ حِينَ أَجْلَى الأَحْزَابُ عَنْهُ: \"الآنَ نَغْزُوهُمْ وَلَا يَغْزُونَنَا، نَحْنُ نَسِيرُ إِلَيْهِمْ\". [انظر: ٤١٠٩ - فتح: ٧/ ٤٠٥]\n\n٤١١١ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا هِشَامٌ، عَنْ مُحَمَّدٍ، عَنْ عَبِيدَةَ، عَنْ عَلِيٍّ - ﵁ - عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ يَوْمَ الْخَنْدَقِ: «مَلأَ اللَّهُ عَلَيْهِمْ بُيُوتَهُمْ وَقُبُورَهُمْ نَارًا، كَمَا شَغَلُونَا عَنْ صَلَاةِ الْوُسْطَى حَتَّى غَابَتِ الشَّمْسُ\". [انظر: ٢٩٣١ - مسلم: ٦٢٧ - فتح: ٧/ ٤٠٥]\n\n٤١١٢ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - جَاءَ يَوْمَ الْخَنْدَقِ بَعْدَ مَا غَرَبَتِ الشَّمْسُ، جَعَلَ يَسُبُّ كُفَّارَ قُرَيْشٍ وقَال: يَا رَسُولَ اللَّهِ، مَا كِدْتُ أَنْ أُصَلِّيَ حَتَّى كَادَتِ الشَّمْسُ أَنْ تَغْرُبَ. قَالَ النَّبِيُّ - ﷺ - \"وَاللَّهِ مَا صَلَّيْتُهَا\" فَنَزَلْنَا مَعَ النَّبِيِّ - ﷺ - بُطْحَانَ، فَتَوَضَّأَ لِلصَّلَاةِ وَتَوَضَّأْنَا لَهَا، فَصَلَّى الْعَصْرَ بَعْدَ مَا غَرَبَتِ الشَّمْسُ، ثُمَّ صَلَّى بَعْدَهَا الْمَغْرِبَ. [انظر: ٥٩٦ - مسلم: ٦٣١ - فتح: ٧/ ٤٠٥]\n\n٤١١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ ابْنِ الْمُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرًا يَقُولُ قَالَ رَسُولُ اللَّهِ - ﷺ - يَوْمَ الأَحْزَابِ: \"مَنْ يَأْتِينَا بِخَبَرِ الْقَوْمِ\". فَقَالَ الزُّبَيْرُ أَنَا. ثُمَّ قَالَ: «مَنْ يَأْتِينَا بِخَبَرِ الْقَوْمِ\". فَقَالَ الزُّبَيْرُ: أَنَا. ثُمَّ قَالَ: \"مَنْ يَأْتِينَا بِخَبَرِ الْقَوْمِ\". فَقَالَ الزُّبَيْر: أَنَا. ثُمَّ قَال: \"إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَإِنَّ حَوَارِيَّ الزُّبَيْرُ\". [انظر: ٣٨٤٦، ٢٨٤٧ - مسلم: ٦٣١ - فتح: ٧/ ٤٠٥]\n\n٤١١٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللَّهِ - ﷺ - كَانَ يَقُولُ: \"لَا إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ، أَعَزَّ جُنْدَهُ، وَنَصَرَ عَبْدَهُ وَغَلَبَ الأَحْزَابَ وَحْدَهُ، فَلَا شَيْءَ بَعْدَهُ\". [مسلم: ٢٧٢٤ - فتح: ٧/ ٤٠٦]","vol":"21","page":215},{"text":"٤١١٥ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا الْفَزَارِيُّ وَعَبْدَة، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَبِي أَوْفَى - ﵄ - يَقُول: دَعَا رَسُولُ اللَّهِ - ﷺ - عَلَى الأَحْزَابِ فَقَالَ: \"اللَّهُمَّ مُنْزِلَ الْكِتَابِ، سَرِيعَ الْحِسَابِ، اهْزِمِ الأَحْزَابَ، اللَّهُمَّ اهْزِمْهُمْ وَزَلْزِلْهُمْ\". [انظر: ٢٨١٨ - مسلم: ١٧٤٢ - فتح: ٧/ ١٤٠٦]\n\n٤١١٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا مُوسَى بْنُ عُقْبَة، عَنْ سَالِمٍ وَنَافِعٍ، عَنْ عَبْدِ اللَّهِ - ﵁ - أَنَّ رَسُولَ اللَّهِ - ﷺ - كَانَ إِذَا قَفَلَ مِنَ الْغَزْوِ، أَوِ الْحَجِّ، أَوِ الْعُمْرَةِ، يَبْدَأُ فَيُكَبِّرُ ثَلَاثَ مِرَارٍ، ثُمَّ يَقُولُ: \"لَا إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهْوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، آيِبُونَ تَائِبُونَ عَابِدُونُ سَاجِدُونَ، لِرَبِّنَا حَامِدُونَ، صَدَقَ اللَّهُ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ\" [انظر: ١٧٩٧ - مسلم: ١٣٤٤ - فتح: ٧/ ٤٠٦]\nاعلم أنه قد أسلفنا أن بعد أحد حمراء الأسد، ثم سرية أبي سلمة، ثم سرية عبد الله بن أنيس، وبعث الرجيع، وقصة بئر معونة، ثم غزوة بني النضير، ثم غزوة ذات الرقاع، ثم غزوة بدر الآخرة، ثم غزوة دومة الجندل، ثم الخندق وكانت في شوال سنة خمس، كما قاله ابن إسحاق (^١)، وقال ابن سعد: في ذي القعدة (يوم) (^٢) الإثنين لثماني ليالٍ مضين منها (^٣)، وقال الحاكم: أكثر التواريخ عليه، وقال موسى بن عقبة: في شوال سنة أربع كما سلف، وذكر ابن إسحاق غزوة بني النضير في موضع سنة أربع، وبعدها غزوة ذات الرقاع في سنة أربع في جمادى الأولى، وبعدها بدر الموعد في شعبان سنة أربع وبعدها دومة الجندل في ربيع الأول سنة خمس، وبعدها غزوة\n_________\n(^١) \"سيرة ابن هشام\" ٣/ ٢٢٩.\n(^٢) في الأصل: (ثم). والمثبت من \"الطبقات\".\n(^٣) \"الطبقات الكبرى\" ٢/ ٦٧","vol":"21","page":216},{"text":"الخندق سنة خمس كما ذكرنا، وبعدها غزوة بني لحيان وبعدها غزوة ذي قرد، وبعدها غزوة بني المصطلق بالمريسيع في شعبان سنة ست (^١).\nولما ذكر ابن سعد أنها كانت في ذي القعدة سنة خمس قال: قالوا: لما أجلى رسول الله - ﷺ - بني النضير ساروا إلى خيبر، فخرج نفر من أشرافهم إلى مكة شرفها الله، فألبوا قريشًا ودعوهم إلى الخروج على رسول الله - ﷺ -، وعاهدوهم على قتاله، ثم أتوا غطفان وسليمًا ففارقوهم على مثل ذلك، فتجمعت قريش بمن تبعهم، فكانوا أربعة آلاف، يقودهم أبو سفيان، ووافقهم بنو سليم بمر الظهران في سبعمائة يقودهم سفيان بن عبد شمس، ومعهم بنو أسد يقودهم طلحة بن خويلد، وخرجت فزارة، يقودها عيينة على ألف بعير، وخرجت أشجع في أربعمائة يقودها مسعود بن رُخَيلة، وخرجت بنو مرة في أربعمائة يقودها الحارث بن عوف، وقيل: إن الحارث رجع ببني مرة، فلم يشهد الخندق منهم أحد، والأول أثبت، فكان جميع الذين وافوا الخندق عشرة آلاف، وكانوا ثلاثة عساكر، وعلاج الأمر إلى أبي سفيان، فأشار سلمان الفارسي على رسول الله - ﷺ - الخندق، وكانوا يومئذ ثلاثة آلاف (^٢).\nوقال قتادة فيما ذكره البيهقي: كان المشركون أربعة آلاف -أو ما شاء الله من ذلك- والصحابة فيما بلغنا ألف (^٣).\nوانصرف منه يوم الأربعاء لسبع ليال بقين من ذي الحجة، وحاصرهم المشركون خمسة عشر ليلة، وقال عروة -فيما ذكره\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ١٩١، ٢١٤، ٢٢١، ٢٢٨، ٢٢٩، ٣٢٠، ٣٢٣، ٣٣٣.\n(^٢) \"الطبقات الكبرى\" ٢/ ٦٥ - ٦٦.\n(^٣) \"دلائل النبوة\" ٣/ ٣٩٤.","vol":"21","page":217},{"text":"صاحب \"شرف المصطفى\"- اجتمعت غطفان على أن لهم نصف عشر خيبر كل عام، وكانت بعد أحد بسنتين، وأقام المشركون على الخندق تسعًا وعشرين ليلة، وفي أخرى أربعة وعشرين يومًا. وللفسوي: بضع عشرة ليلة وعند موسى: قريبًا من عشرين ليلة، ولم يكن فيه قتال إلا ساعة، كان بينهم مراماة بالنبل، فأصيب أكحل سعد -كما سيأتي- فوصف ذلك بأكثر أحواله، فقال: ﴿وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ﴾ [الأحزاب:٢٥]\nثم ذكر البخاري في الباب سبعة عشر حديثًا:\nأحدها:\nحديث يحيى بن سعيد، عن عبيد الله، أخبرني نافع، عن ابن عمر - ﵄ - أَنَّ النَّبِيَّ - ﷺ - عَرَضَهُ يَوْمَ أُحُدٍ وَهْوَ ابن أَرْبَعَ عَشْرَةَ فَلَمْ يُجِزْهُ، وَعَرَضَهُ يَوْمَ الخَنْدَقِ وَهْوَ ابن خَمْسَ عَشْرَةَ فَأَجَازَهُ.\nوهو يشد قول موسى بن عقبة أنها سنة أربع؛ لأن أحدًا كانت في السنة الثالثة -كما سلف- وذكره موسى بن عقبة، عن الزهري أيضًا كما حكاه البيهقي، ونقل عن قتادة ومالك أيضًا (^١)، وهو قول الفسوي في \"تاريخه\". قال -يعني البيهقي: ويحتمل أن ابن عمر﵄ - كان قد طعن في الرابع عشر يوم أحد، فلم يجزه في القتال حين عرض عليه، واستكمل خمس عشرة بزيادة يوم الخندق، فأجازه، إلا أنه نقل الخمسة عشر ليعلق الحكم بها دون الزيادة، وذهب بعض أهل العلم إلى هذِه الرواية الصحيحة، وحمل قول موسى بن عقبة على ظاهره، وأن أبا سفيان خرج لموعد رسول الله\n_________\n(^١) \"السنن \" ٦/ ٥٦، \"دلائل النبوة\" ٣/ ٣٩٢ - ٣٩٤.","vol":"21","page":218},{"text":"- ﷺ - في شعبان، ثم انصرف فخرج معدًّا للقتال في شوال على رأس سنة واحدة من أحد، وذلك يخالف قول الجماعة في قدر المدة بين بدر الآخرة والخندق، وقد روينا عن موسى بن عقبة في تاريخ خروجه - ﷺ - لموعد أبي سفيان أنه كان في شعبان سنة ثلاث، والخندق في شوال سنة أربع، وروينا عنه في قصة الخندق وأنه قال: فخرج أبو سفيان في آخر السنتين -يعني: من أحد- وقد قال في أحد: إنه كان في شوال سنة ثلاث، فيكون قوله في أحد سنة ثلاث محمولًا على الدخول في الثالثة قبل كمالها.\nوقوله في بدر الآخرة، وهو خروجه - ﷺ - لموعد أبي سفيان: سنة ثلاث، أي: بعد تمام ثلاث سنين - ودخول الرابعة.\nوقوله في الخندق سنة أربع -أي: بعد تمام أربع سنين- والدخول في الخامسة هذا على قول من زعم أن مبتدأ التأريخ وقع من وقت قدومه - ﷺ - في شهر ربيع الأول، فلم يعدوا ما بقي من تلك السنة، وإنما عدوا مبتدأ التأريخ من المحرم من السنة القابلة، فتكون غزوة بدر في الأولى، وأحد في الثانية، وبدر الأخيرة في الثالثة، والخندق في الرابعة (^١).\nثم اعلم أن هذا الحديث أخرجه مسلم في \"صحيحه\" أيضًا، وزاد بعد قوله: (يوم أحد في القتال): قال نافع: فقدمت على عمر بن عبد العزيز وهو يومئذ خليفة فحدثته هذا الحديث، فقال: إن هذا لحد بين الصغير والكبير وكتب إلى عماله بذلك أن يفرضوا لمن كان فيْ خمس عشرة؟\n_________\n(^١) \"دلائل النبوة\" ٣/ ٣٩٦ - ٣٩٧.","vol":"21","page":219},{"text":"زاد مسلم: ومن كان دون ذلك فاجعلوه في العيال. وفي رواية مسلم: (فاستصغرني) مكان: (لم يجزني) (^١).\nقال الشافعي في سير الواقدي: وقد فعل ذلك مع سبعة عشر منهم زيد بن ثابت، ورافع بن خديج (^٢). قال البيهقي: ورواه ابن جريج، عن عبيد الله بن عمر، عن نافع، عن ابن عمر وزاد فيه عند قوله: (فلم يجزني): (ولم يرني بلغت) ثم ساقه بإسناده، ثم قال: قال ابن صاعد: في هذا الحديث حرف غريب وهو قوله (ولم يرني بلغت) (^٣). قلت: أخرج هذا الحرف أبو حاتم ابن حبان في \"صحيحه\" (^٤).\nوفي رواية البيهقي: عُرضت عليه يوم بدر وأنا بن ثلاث عشرة فلم يجزني في المقاتلة، وعرضت عليه يوم أحد وأنا ابن أربع عشرة فلم يجزني في المقاتلة، وعرضت عليه يوم الخندق وأنا ابن خمس عشرة فأجازني في المقاتلة (^٥).\nوالمراد بقوله: (وأنا ابن أربع عشرة) أي: طعنت فيها وبقوله: (وأنا ابن خمس عشرة) أي: استكملتها وزدت عليها، على أن بين أحد والخندق سنتين -على ما سلف- وحكى ابن التين أنه: قيل: إنه - ﷺ - عرضه يوم بدر، فلم يجزه، وأجازه يوم الخندق.\nومذهب الشافعي - ﵁ - أن إمكان البلوغ باستكمال خمس عشرة، عملا بما سلف، وبه قال ابن وهب من المالكية، وعند مالك أنه يقسم\n_________\n(^١) مسلم (١٨٦٨) كتاب: الإمارة، باب: بيان سن البلوغ.\n(^٢) انظر: \"الأم\" ٤/ ١٧٦.\n(^٣) \"السنن\" ٦/ ٥٥.\n(^٤) \"صحيح ابن حبان\" ١١/ ٣٥ (٤٧٢٨).\n(^٥) \"السنن\" ٦/ ٥٥.","vol":"21","page":220},{"text":"لمن أطاق القتال، وإن لم يحلم. ومنعه أبو حنيفة وسحنون (^١) أيضًا، وقال ابن حبيب منهم: من بلغ خمس عشرة وأنبت وأطاق القتال، أسهم له إذا حضر، ومن كان دون ذلك لم يسهم له حتى يقاتل (^٢).\nالحديث الثاني:\nحديث سهل بن سعد - ﵁ - قَالَ: كُنَّا مَعَ النبي - ﷺ - في الخَنْدَقِ، وَهُمْ يَحْفِرُونَ، وَنَحْنُ نَنْقُلُ التُّرَابَ على أَكْتَادِنَا، فَقَالَ - ﷺ -: \"اللَّهُمَّ لَا عَيْشَ إِلَّا عَيْشُ الآخِرَهْ، فَاغْفِرْ لِلْمُهَاجِرِينَ وَالأنصَارِ\".\nالكَتِد -بفتح الكاف وكسر المثناة فوق-: ما بين الكاهل إلى الظهر. والكاهل: الحارك وهو ما بين الكتفين، وفي الحديث: \"تميم كاهل مضر وعليها المحمل\" (^٣)، وذكره ابن التين بلفظ: وهم ينقلون التراب على متونهم ثم قال: المتن مكتنف الصلب من العصب واللحم، وهذِه اللفظة سلفت في الجهاد، في باب حفر الخندق لكن من حديث أنس (^٤).\nالحديث الثالث:\nحديث أبي إسحاق -وهو إبراهيم بن محمد بن الحارث بن أسماء بن خارجة بن حصن الفزاري- عن حميد سمعت أنسًا - ﵁ - يقولُ: خَرَجَ رَسُولُ اللهِ - ﷺ - إِلَى الخَنْدَقِ، فَإِذَا المُهَاجِرُونَ وَالأَنْصارُ يَحْفِرُونَ فِي\n_________\n(^١) ورد في الأصل بعدها: (وعند مالك) وعليها لا … إلى.\n(^٢) انظر: \"المنتقى\" للباجي ٣/ ١٧٩.\n(^٣) لم أجده مسندًا وقد ذكره الجوهري في \"الصحاح\" ٥/ ١٨١٤، وقال الأزهري في \"تهذيبه\" ٤/ ٣٢٠١: والعرب تقول: مضر كاهل العرب، وتميم كاهل مضر. وذكره أيضًا السهيلي في \"الروض الأنف\" ٣/ ١٣٢ عن معاوية موقوفًا.\n(^٤) سلف برقم (٢٨٣٥).","vol":"21","page":221},{"text":"غَدَاةٍ بَارِدَةٍ، ولَمْ يَكُنْ لَهُمْ عَبِيدٌ يَعْمَلُونَ ذَلِكَ لَهُمْ، فَلَمَّا رَأى مَا بِهِمْ مِنَ النَّصَبِ وَالْجُوعِ قَالَ:\n\"اللَّهُمَّ إِنَّ العَيْشَ عَيْشُ الآخِرَه … فَاغْفِرْ لِلأنْصَارِ وَالْمُهَاجِرَهْ\"\nفَقَالُوا مُجِيبِينَ لَهُ:\nنَحْنُ الذِينَ بَايَعُوا مُحَمَّدَا … عَلَى الجِهَادِ مَا بَقِينَا أَبَدَا.\nوقد سلف في الجهاد في باب حفر الخندق نحوه من حديث عبد العزيز عن أنس، كما ذكره بعد أيضًا.\nالحديث الرابع:\nحديث عبد العزيز عن أنس - ﵁ - مثله أيضًا سلف هناك سندًا ومتنًا، رواه فيها عن أبي معمر، وهو المقعد عبد الله بن عمرو، وزاد هنا: (قال: يُؤْتَوْنَ بِمِلْءِ كَفَّي مِنَ الشَّعِيرِ، فَيُصْنَعُ لَهُمْ بِإِهَالَةٍ سَنِخَةٍ تُوضَعُ بَيْنَ يَدَيِ القَوْمِ، وَالْقَوْمُ جِيَاعٌ، وَهْيَ بَشِعَة في الحَلْقِ وَلَهَا رِيح مُنْتِنٌ.)\nوالإهالة السنخة: الودك السنخ، وقال الداودي: وعاء من جلد فيه سمن متغير. وقد سلف الكلام عليها في البيوع في باب الشراء بالنسيئة.\nونشغة ضبطت بالنون والشين المعجمة والغين المعجمة أيضًا، يعني: أنهم تحصل لهم منها شبيه بالغشي حين ازدرادها من نشغت الصبي وجورا وانتشغته، قال أبو عبيد: روي عن الأصمعي: نشغه ونشعه بالغين والعين إذا أوجر (^١)، قال شمر: المنشغة: المسعط أو الصدفة يسعط بها. وأما الدمياطي فضبطه بخطه بالباء الموحدة المفتوحة والشين المعجمة وفتح العين (^٢)، وهو ظاهر هنا، وعليها\n_________\n(^١) \"غريب الحديث\" ٢/ ٢٨٠، لكن فيه عن الأصمعي (نشع) بالمهملة، وعن غيره (نشغ).\n(^٢) ورد في هامش الأصل: يعني المهملة.","vol":"21","page":222},{"text":"مشى ابن التين قال: بشعة في الحلق أي: كريهة الطعم والرائحة. قال: وقوله: (منتن) صوابه: منتنة؛ لأن الريح مؤنثة، إلا أنه يجوز في المؤنث الذي لا فرج له أن يعبر عنه بالمذكر. وفي \"الصحاح\": شيء بشع: كريه الطعم يأخذ بالحلق بيِّن البشاعة. وقال في حرف العين النشوع (^١) السعوط والوجور الذي يوجره المريض أو الصبي (^٢).\nالحديث الخامس:\nحديث جابر - ﵁ -: إِنَّا يَوْمَ الخَنْدَقِ نَحْفِرُ، فَعَرَضَتْ كبدة شَدِيدَةٌ، فَجَاءُوا النَّبِيَّ - ﷺ - فَقَالُوا: هذِه كبدة عَرَضَتْ في الخَنْدَقِ .. بطوله.\nالكبدة بفتح الكاف وكسر الباء، وقال الخطابي: إن كانت محفوظة فهي القطعة الصلبة من الأرض، وأرض كبداء، ومثله: قوس كبد، أي: شديد، والمحفوظ كدية أي: بضم الكاف وإسكان الدال المهملة، وهو القطعة الصلبة من الأرض لا يحيك فيه للمعول أثر، والجمع كداء، ويقال: أكدى الحافر إذا حفر حتى بلغ كدية لا تنحفر (^٣).\nوكذلك ذكر الهروي. وقال ابن دحية: قيدناها في البخاري: (كبدة) وكذا من طريق الإسماعيلي والقابسي عن أبي زيد المروزي، وكذا قيده النسفي عن البخاري، أي: قطعة من الأرض صلبة يشق كسرها، والكبد: الشدة والمشقة. وقيده الأصيلي على أبي أحمد الجرجاني: كندة بالنون المكسورة، وقيده أبو علي ابن السكن: كتدة، بتاء مثناة فوق مفتوحة في الموضعين. قال عياض: ولا أعرف بين الروايتين\n_________\n(^١) ورد بهامش الأصل: وحكي فيه الإعجام في العين مع الإهمال.\n(^٢) \"الصحاح\" ٣/ ١١٨٥ مادة (بشع)، ٣/ ١٢٩٠ مادة (نشع).\n(^٣) \"أعلام الحديث\" ٣/ ١٧٢٠.","vol":"21","page":223},{"text":"معنى ها هنا. وقيده أبو ذر الهروي من رواية المستملي والحموي كلاهما عن الفربري: كيدة بياء ساكنة، كأن الكيد الذي هو إعمال الحيل أعجزتهم حتى لجأوا فيها إلى رسول الله - ﷺ - فضربها، وفي رواية أخرى: كذانة بذال معجمة ونون (^١)، وهي القطعة من الجبل. وعند ابن إسحاق: صخرة (^٢)، وفي رواية: عبلة، رهط الصخرة الصماء وجمعها عبلات ويقال لها: العبلاء والأعبل، وكلها الصخرة. وسيأتي من عند النسائي: حجر (^٣).\nوقوله: (ثم قام وبطنه معصوب بحجر) هو من الجوع، وادعى ابن حبان أن صوابه: (بحجز) بالزاي، إذ لا معنى لشد الحجر على بطنه من الجوع (^٤)، ورُد عليه، وقد جاء في الحديث بعده: (رأيت به خمصا) والخمص: الجوع.\nوقوله: (فعاد كثيبًا أهيل أو أهيم) الكثيب: الرمل، من قوله تعالى: ﴿كَثِيبًا مَهِيلًا﴾ [المزمل: ١٤] أي: تفتت حتى صار كالرمل يسيل ولا يتماسك. والأَهْيَل: المنهال، الذي لا يتماسك سيلًا وانصبابًا، فهو منهال ومهيل.\nوقوله: (أو أهيم) هو مثله، وهو بالمثناة تحت، ومعناه: مثل المهيل؛ ولذلك قال بعضهم في قوله تعالى: ﴿فَشَارِبُونَ شُرْبَ الْهِيمِ (٥٥)﴾ [الواقعة: ٥٥]: الرمال التي لا ينوبها ماء السماء. وقيل: هي الإبل يصيبها داء يعطشها وقيل: الهيام من الرمل: ما كان دقاقًا يابسًا.\n_________\n(^١) رواها البيهقي في \"الدلائل\" ٣/ ٤١٥ - ٤١٦.\n(^٢) \"السيرة\" لابن هشام ٣/ ٢٣٤.\n(^٣) \"سنن النسائي\" ٦/ ٤٣.\n(^٤) \"صحيح ابن حبان\" ٨/ ٣٤٥.","vol":"21","page":224},{"text":"وضبطها بعض شيوخنا: أهثم بالمثلثة أي: صار كثيبًا مثل الرمل، ثم حكى المثناة تحت عن تقييد بعضهم.\nوالعناق: الأنثى من أولاد المعز.\nوقوله: (والعجين قد انكسر) يريد أي: لان ورطب وتمكن فيه الخمير، وقيل: انكساره: لينه لأنه طبخ وأخذ النار منه.\nوقوله: (والبرمة بين الأثافي) أي: بين الحجارة الثلاثة التي يوضع عليها القدر.\nقوله: (كادت أن تنضج) أي: تطيب، النضيج: المطبوخ، وهو بفتح الضاد؛ لأن ماضيه نضج على وزن علم، قال تعالى: ﴿كُلَّمَا نَضِجَتْ جُلُودُهُمْ﴾ [النساء: ٥٦].\nوقوله: (طعيم لي) هو تصغير طعام، وهو مشدد ولا وجه لمن جعله [مخففًا] (^١)، وكان شعيرًا أو لحمًا، فالطعام لغة: المأكول سواء كان أو غيره (^٢).\nوقوله: (\"لا تنزع البرمة ولا الخبز من التنور حتى آتي\") ليبتدئ فعلها بالدعاء فيكون أعظم للبركة.\nوقوله: (\"ولا تضاغطوا\") أي: لا تزدحموا، وغطيط البرمة: امتلاؤها. قال أبو موسى في \"المغيث\": يسمع لها تغوط، وهي شدة غليان القدر. وقيل: إنه بالظاء المعجمة أولى (^٣).\nوقوله: (ويخمر البرمة والتنور) أي: يسترهما، ويحتمل أن يفعل ذلك لئلا يراهما.\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) هكذا في الأصل، ولعل الصواب: سواء كان بُرَّا أو غيره.\n(^٣) \"المجموع المغيث\" ٢/ ٥٦٧.","vol":"21","page":225},{"text":"فائدة:\nروى النسائي من حديث البراء بن عازب -﵄- عرض لنا حجر لا يأخذ فيه المعول، فاشتكينا ذلك لرسول الله - ﷺ - فألقى ثوبه وأخذ المعول بيده، وقال: \"بسم الله\" وضرب ضربة كسر ثلث الصخرة، فقال: \"والله أكبر أعطيت مفاتيح الشام، والله إني لأبصر قصورها الحمر الآن من مكاني هذا\" ثم ضرب أخرى فقال: \"بسم الله\"، [وكسر ثلثا] (^١)، ثم قال: \"الله أكبر، أعطيت مفاتيح فارس، والله إني لأبصر المدائن الأبيض الآن\" ثم ضرب ثالثة قال: \"بسم الله وقع الحجر\" وقال: \"والله أكبر أعطيت مفاتيح اليمن، والله إني لأبصر باب صنعاء\" (^٢).\nوعند موسى بن عقبة: زعموا أن سلمان أبصر عند كل ضربة برقة ذهبت في ثلاثة وجوه كل مرةٍ يتبعها سلمان بصره، فذكر ذلك سلمان لرسول اللهﷺ -، فقال: رأيت يا رسول الله كهيئة البرق أو كموج الماء عند كل ضربة ضربتها يا رسول الله، ذهبت إحداهن نحو المشرق، والأخرى نحو الشام، والأخرى نحو اليمن، فقال: \"إنه ابيض لي في إحداهن بمدائن كسرى وفي الأخرى مدينة الروم والشام والمغرب، وفي الأخرى مدينة اليمن وقصورها والذي رأيت النصر يبلغهن إن شاء الله تعالى\".\nولابن إسحاق: حدثني من لا أتهم عن أبي هريرة - ﵁ - أنه كان يقول في زمن عمر وعثمان ﵄ افتتحوا ما بدا لكم، فوالذي نفس أبي هريرة بيده ما افتتحتم من مدينة ولا تفتحونها إلى يوم القيامة إلا وقد أعطى الله محمدًا مفاتيحها (^٣).\n_________\n(^١) في الأصل: وكبر ثلاثًا، والمثبت من \"السنن الكبرى\".\n(^٢) \"السنن الكبرى\" ٥/ ٢٦٩ (٨٨٥٨).\n(^٣) \"السيرة\" لابن هشام ٣/ ٢٣٥.","vol":"21","page":226},{"text":"وللبيهقي من حديث كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده: \"أخبرني جبريل أن أمتي ظاهرة عليها فأبشروا\" (^١).\nالحديث السادس:\nحديث جابر - ﵁ -: لَمَّا حُفِرَ الخَنْدَقُ رَأَيْتُ رسول الله - ﷺ - خَمَصًا، فَانْكَفَأتُ إِلَى امْرَأَتِي .. الحديث بطوله، وفيه: \"إن جابرًا قد صنع لكم سورًا فحيّ هلا بكم\". وفيه: ألف.\nوهذا الحديث سلف مختصرًا في الجهاد في باب من تكلم بالفارسية، والإسناد واحد. وأبو عاصم المذكور فيه هو الضحاك بن مخلد بن الضحاك بن مسلم الشيباني مولاهم النبيل الحافظ.\nوالخمص -بفتح الخاء والميم، وسكنها أبو ذر- ضمور البطن من الجوع، قال ابن فارس: الخامص: الضامر ويقال خمص خمصًا (^٢). ومعنى انكفأت: انقلبت، من قولهم: كفأت الإناء: قلبته. وأصله الهمز ويترك تسهيلًا.\nوالجراب كسر جيمه أفصح. و(بهيمة) تصغير بهُمة صغار الغنم، وسلف أنها عناق، وهي الأنثى من ولد المعز كما سلف، وقال الداودي: إنها الحديثة التي لا تكاد تحمل أول حملها والداجن من الغنم ما التزم البيت ولم يرع.\nوالسور هو بلا همز ذكره العسكري في \"تلخيصه\" فأما المهموز فهو البقية، عربي، وقد سلف وهو العرس بلسان الفرس، قال الداودي: إلا أنها أعربت، قال: والذي نحفظ أنه - ﷺ - تكلم به من الأعجمية\n_________\n(^١) رواه البيهقي في \"دلائل النبوة\" ٣/ ٤١٨ - ٤٢٠ من حديث طويل.\n(^٢) \"مجمل اللغة\" ١/ ٣٠٣ مادة (خمص).","vol":"21","page":227},{"text":"هذِه اللفظة وقوله للحسن: \"كخ\" ولعبد الرحمن: \"مهيم\" أي: ما هذا؟ ولأم خالد: \"سنا سنا\" (^١) يعني (سنة) (^٢)، وذكر ابن فارس أن معنى مهيم: ما حالك وما شأنك (^٣)؟ ولم يذكر أنها أعجمية. وقال الهروي: إنها كلمة يمانية.\nوقوله: (\"فحي هلا بكم\") هي كلمة استدعاء فيها حث واستعجال ومنه: حي على الصلاة، فحي: هلموا، وهلا بمعنى حثًّا، فجُعِلا كلمة واحدة، أي: هلموا وعجلوا. ولأبي الحسن: \"أهلًا بكم\" بالألف والصحيح حذفها.\nوقوله: (فأخرجت له عجينًا فبسق فيه) هو بالسين ويقال بالصاد وبالزاي وفيه بركة بصاقه - ﷺ - وطهارته بعد مفارقة الفم ولا عبرة بخلاف النخعي (^٤) في الريق، فكان آخر ما دخل جوفه هو ريق عائشة ﵂ (طلب سواكها فاستن به) (^٥).\nوقوله (حتى تركوه وانحرفوا) أي: ما لوا.\nوقوله: (إن برمتنا لتغط) أي: ممتلئة تفور يسمع لها غطيط.\nوفيه: من أعلام نبوته إكثار القليل.\n_________\n(^١) الأحاديث الثلاثة سلقت في كتاب: الجهاد، باب: من تكلم بالفارسية بأرقام (٣٠٧٠)، (٣٠٧١)، (٣٠٧٢).\n(^٢) في هامش الأصل: لعله حسنة.\n(^٣) \"مجمل اللغة\" ٣/ ٨٤١ مادة (مهيم).\n(^٤) ورد في هامش الأصل: وسلمان، كما نقله أبو محمد ابن حزم في \"محلاه\" بإسناده إليهما. وانظر \"المحلى\" ١/ ١٣٩.\n(^٥) في الأصل: (ظنت سوا كانه فاستثنى به) غير منقوطة، ولعل الصحيح ما أثبتناه. وحديث عائشة سلف برقم (٣١٠٠) كتاب: فرض الخمس، باب: ما جاء في بيوت أزواج النبي - ﷺ - …","vol":"21","page":228},{"text":"وقوله: (\"اقدحي من برمتكم\") أي: اغرفي، والمقدحة: المغرفة وجمعه: مقادح. وقوله: (وهم ألفٌ) كذا هنا. وفي \"الجمع بين الصحيحين\" لأبي نعيم الحداد: وهم نحو من ألف. وفي لفظ: ثماني مائة. أو ثلاثمائة. ساقها البيهقي في \"دلائله\" (^١).\nفائدة:\nكان في حفر الخندق آيات من أعلام النبوة. منها: قصة جابر في شويهته. وفيها قصة الكدية، وروي فيه أنه - ﵇ - دعا بماء، فتفل عليه، ثم دعا بما شاء الله إن يدعو به، ثم نضحه على الكدية. فيقول من حضرها: فوالذي بعثه بالحق لانهالت حتى عادت كالكثيب، ما ترد فأسًا ولا مسحاة (^٢). وروي أن سلمان - ﵁ - قال: ضربت في ناحية الخندق فغلظت عليّ، ورسول الله - ﷺ - قريب مني، فلما رآني أضرب، ورأى شدة المكان علي نزل، فأخذ المعول من يدي، فضرب به ضربة لمعت تحت المعول برقة ثم أخرى ثم ثالثة كذلك. وذكر نحو ما تقدم (^٣).\nومنها: جر الجفنة من التمر التي جاءت به ابنة لبشير بن سعد لأبيها وخالها عبد الله بن رواحة، ليتغديا به، فقال لها - ﵇ -: \"هاتيه\"، فصببته في كفي رسول الله - ﷺ -، فما ملأهما، ثم أمر بثوب فبسط له ثم قال لإنسان عنده: اخرج في أهل الخندق أن هلموا إلى الغداء، فاجتمع\n_________\n(^١) \"دلائل النبوة\" ٣/ ٤٢٤.\n(^٢) ذكره ابن إسحاق بلاغا عن جابر، \"سيرة ابن هشام\" ٣/ ٢٣٢ - ٢٣٣، ورواه عن ابن إسحاق البيهقي في \"الدلائل\" ٣/ ٤١٥.\n(^٣) ذكره ابن إسحاق، انظر \"سيرة ابن هشام\" ٣/ ٢٣٤ - ٢٣٥، \"دلائل النبوة\" ٣/ ٤١٧ - ٤١٨.","vol":"21","page":229},{"text":"أهل الخندق عليه، فجعلوا يأكلون منه وجعل يزيد حتى صدر أهل الخندق عنه، وإنه ليسقط من أطراف الثوب. أخرجه البيهقي في \"دلائله\" (^١).\nالحديث السابع:\nحديث عائشة ﵂ ﴿إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ﴾ [الأحزاب: ١٠] قَالَتْ: كَانَ ذَلكَ يَوْمَ الخَنْدَقِ\nالمراد بفوقكم: أعلى المدينة وأسفلها.\nكان أبو سفيان أتاه بالأحزاب […] (^٢) فزارة وغيرهما، ووافى ذلك شدة البرد ومجاعة، فظن المنافقون بالله الظنونا، وقال المؤمنون: هذا ما وعدنا الله ورسوله وصدق الله ورسوله، يعني: قوله: ﴿وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ﴾ [البقرة: ٢١٤]. وسأل عيينة بن حصن رسول الله - ﷺ - أن يعطيه نصف تمر المدينة، وينصرف بمن معه ويخذل الأحزاب. فعرض عليه الثلث، فأبى إلا النصف، فشاور سعد بن معاذ وسعد بن عبادة. سيدي الأنصار. فقالا: إن كنت أمرت بشيء فافعل. فقال: \"لو أمرت لم أستأمركما، إنما هو رأي\". قالوا: فليس عندنا إلا السيف. قال: \"فنعم\" (^٣).\nالحديث الثامن:\nحديث البراء - ﵁ - قال: كَانَ رسول الله - ﷺ - يَنْقُلُ التُّرَابَ يَوْمَ الخَنْدَقِ حَتَّى أَغْمَرَ بَطْنَهُ ويَقُولُ: \"والله لَوْلَا اللهُ مَا اهْتَدَيْنَا .. \" إلى آخره.\n_________\n(^١) \"الدلائل\" ٣/ ٤٢٧، وانظر: \"سيرة ابن هشام\" ٣/ ٢٣٣.\n(^٢) طمس في الأصل بمقدار كلمة.\n(^٣) ذكره بنحوه ابن هشام في \"السيرة\" ٣/ ٢٣٩، والبيهقي في \"الدلائل\" ٣/ ٤٣٠ - ٤٣١.","vol":"21","page":230},{"text":"وقد سلف في الجهاد في باب: حفر الخندق (^١).\nوزاد هنا: (ورفع بها صوته: أبينا أبينا). و(اغبرَّ): معروف من الغبار، وإن كان (أغمر) محفوظًا -كما قال الخطابي- فمعناه وارى التراب جلدة بطنه. ومنه: غمار الناس وهو: جموعهم إذا تكاثف والتحم بعضهم ببعض، ورجل غمر وهو: الذي يلتبس عليه الرأي، ومنه: غمر الوجه وهو ما يُطلى به من شيء يُلونه (^٢). وروي: أعفر بالعين المهملة والفاء والعفر بالتحريك: التراب.\nوعفره في التراب يعفِره بكسر الفاء، عفرًا، وعفَّره تعفيرًا، أي: مرغه. قال عياض: حتى أعفر بطنه أو أغبر بطنه -كذا لهم- وكذا ضبطه بعضهم بفتح (بطنه) ولأبي ذر وأبي زيد: (حتى أغمر بطنه - أو أغبر) كذا للأصيلي، وقيده عبدوس وبعضهم: (اغمرَّ بطنه). بتشديد الراء ورفع بطنه. وعند النسفي: (حتى غير بطنه- أو أغبر). أي: علاه الغبار. ولا وجه للميم هنا إلا أن يكون بمعنى: ستر. كما جاء في الحديث الآخر: (حتى وارى -يعني: التراب- بطنه). وأما بتشديد الراء ورفع (بطنه) فبعيد. وللفاء وجه من العُفرة وهو: التراب. والأوجه: أغبر (^٣).\nوقوله: في الأبيات (إن الأولى قد بغوا علينا) أسقط منه الوتد وهو قوله: إن الأولى هم قد بغوا علينا. نبه عليه ابن التين، وذكره بعد قوله: إن الأولى قد رغَّبوا علينا.\n_________\n(^١) سلف برقم (٢٨٣٧).\n(^٢) \"أعلام الحديث\" ٣/ ١٧٢٣.\n(^٣) \"مشارق الأنوار\" ٢/ ٩٨.","vol":"21","page":231},{"text":"الحديث التاسع:\nحديث ابن عباس -﵄- عن النبي - ﷺ - قَالَ: \"نُصِرْتُ بِالصَّبَا، وَأُهْلِكَتْ عَاد بِالدَّبُورِ\". سلف. والصبا: الريح الشرقية، والدبور: الغربية، وإنما أتى بها هنا للريح التي كانت عام الأحزاب في قوله تعالى: ﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا﴾ [الأحزاب: ٩]. قال مجاهد: الصبا كفأت قدورهم ونزعت فساطيطهم، حتى أظعنتهم. والجنود: الملائكة. ولم تقاتل يومئذ (^١).\nالحديث العاشر:\nحديث أَبِي إِسْحَاقَ عن البَرَاء قَالَ: لَما كَانَ يَوْمُ الأَحْزَابِ وَخَنْدَقَ رَسُولُ اللهِ - ﷺ -، رَأَيْتُهُ يَنْقُلُ مِنْ تُرَابِ الخَنْدَق حَتَّى وَارى عَنِّي التراب جِلْدَةَ بَطْنِهِ -وَكَانَ كَثِيرَ الشَّعَرِ- فَسَمِعْتُهُ يَرْتَجِزُ بِكَلِمَاتِ ابن رَوَاحَةَ، وَهْوَ يَنْقُلُ مِنَ التُّرَابِ يَقُولُ:\n\"اللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا .. إلى آخره.\nوفي آخره: إن الأولى قد رغبوا علينا وإن أرادوا فتنة أبينا\nقَالَ: ثُمَّ يَمُدُّ صَوْتَهُ بِآخِرِهَا.\nفيه: بيان أن هذا الرجز لابن رواحة.\nوشيخ شيخ البخاري فيه: شريح بن مسلمة الكوفي من أفراده وهو ثقة، مات سنة اثنتين وعشرين ومائتين. وانفرد مسلم بشريح بن هانئ، قيل: مات سنة ثمان وسبعين. وليس في الصحيحين شريح بالشين المعجمة غيرهما. وفي السنن عدة أُخَر.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٥١٥، ورواه الطبري أيضًا ١٠/ ٢٦٤ (٢٨٣٦٣).","vol":"21","page":232},{"text":"أما بالمهملة (^١)، فابن النعمان الجوهري من أفراد البخاري. مات سنة سبع عشرة ومائتين، وابن يونس البغدادي اتفقا عليه، مات سنة خمس وثلاثين ومائتين. قال أبو حاتم: صدوق (^٢).\nالحديث الحادي عشر:\nحديث ابن عمر ﵄ أَوَّلُ يَوْمٍ شَهِدْتُهُ الخَنْدَقِ.\nيريد شهود من أسهم له، وإلا فقد ذكر قبل هذا أيضًا، أنه شهد أحدًا، وعرض فيها وهو ابن أربع عشرة ولم يجزه، وتقدم أنه شهد بدرًا أيضًا.\nالحديث الثاني عشر:\nحديث ابن عمر ﵄ دَخَلْتُ عَلَى حَفْصَةَ وَنَسْوَاتُهَا تَنْطُفُ، قُلْتُ: قَدْ كَانَ مِنْ أَمْرِ النَّاسِ مَا تَرَيْنَ، فَلَمْ يُجْعَلْ لِي مِنَ الأَمْرِ شَيْءٌ. فَقَالَتِ: الحَقْ بهم فَإِنَّهُمْ يَنْتَظِرُونَكَ، وَأَخْشَى أَنْ يَكُونَ في احْتِبَاسِكَ عَنْهُمْ فُرْقَةٌ. فَلَمْ تَدَعْهُ حَتَّى ذَهَبَ، فَلَمَّا تَفَرَّقَ النَّاسُ خَطَبَ مُعَاوِيَةُ قَالَ: مَنْ كَانَ يُرِيدُ أَنْ يَتَكَلَّمَ في هذا الأَمْرِ فَلْيُطْلِعْ لَنَا قَرْنَهُ، فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ. قَالَ حَبِيبُ بْنُ مَسْلَمَةَ: فَهَلَّا أَجَبْتَهُ؟ قَالَ عَبْدُ اللهِ: فَحَلَلْتُ حُبْوَتِي وَهَمَمْتُ أَنْ أَقُولَ كَلِمَةً تُفَرِّقُ بَيْنَ الجَمْعِ، وَتَسْفِكُ الدَّمَ، وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ، فَذَكَرْتُ مَا أَعَدَّ اللهُ فِي الجِنَانِ. قَالَ حَبِيبٌ: حُفِظْتَ وَعُصِمْتَ. قَالَ مَحْمُودٌ، عَنْ عَبْدِ الرَّزَّاقِ: وَنَوْسَاتُهَا.\nقال الخطابي: قوله: (نسواتها)، إنما هو: نوساتها تنطف. يريد:\n_________\n(^١) يعني (سريج) بالسين المهملة، والجيم.\n(^٢) \"الجرح والتعديل\" ٤/ ٣٠٥ (١٣٢٨).","vol":"21","page":233},{"text":"ذوائبها تقطر. وكل شيء جاء وذهب، فقد ناس، والنوس: الاضطراب، وقد قيل: إنما سمي ذا نواس القيل (باليومتين) (^١) في أذنيه كانتا تنوسان (^٢). وعبارة أبي ذر: يعني ضفائرها، وهو شعرها، وأنما سمي ذا نواس؛ لأنه كانت له ضفيرتان.\nقلت: وقيل لذؤابة كانت تنوس على ظهره، أي: تتحرك، وكان ملكًا من ملوك حمير. ومنه: قوله -في حديث أم زرع- أناس من حلي أذنيُّ (^٣). وقال أبو الوليد الوقشي: الصواب: نوساتها من ناس ينوس، إذا تعلق وتحرك، وقال ابن التين: يقال: ينطف، وتنطف، وصوابه: نوسات بسكون الواو. قال: وضبط في الأصل بفتحها. وعلى القلب مثل جبذ وجذب، قال: وقوله: (ونوساتها) فغير موجود أو ليس في الكلام نسا ينسو إلا أن يصح أن يكون على القلب -كما سلف- ووقع في بعض الشروح: ونسواتها: يعني الضفائر. قال أبو عبيد: أصله السبلان، وصوابه: يعني الضفائر، فاعلمه.\nوقوله: (فيطلع لنا قرنه) يحتمل -كما قال ابن التين- أن يريد بدعته، يقال: هذا قرن طلع، أي: بدعة حدثت، ويحتمل أن يريد فليبد لنا صفحة وجهه، والقرنان في الوجه، وكأنه أراد: فليظهر لنا نفسه، ولا يستخف. والحبوة بضم الحاء: ضم الساقين إلى البطن بثوب يديره من وراء ظهره، يقال منه: احتبى الرجل.\nوكأن ابن عمر أراد التخلف عن البيعة لمعاوية؛ لما تقدم من الاختلاف، فنبهته حفصة أن تخلفه يوجب الاختلاف، فخرج وبايع،\n_________\n(^١) كذا في الأصل وفي \"أعلام الحديث\": بالتومتين.\n(^٢) \"أعلام الحديث\" ٣/ ١٧٢٤.\n(^٣) سيأتي برقم (٥١٨٩) كتاب: النكاح، باب: حسن المعاشرة مع الأهل.","vol":"21","page":234},{"text":"ولعل معاوية تأول في قوله: نحن أحق بهذا الأمر، إذ بايع له الحسن، وسلم له وقد بويع الحسن، وأجمع عليه أكثر الناس وذهب ابن عمر إلى أن الأفضل أن يلي السابقون الأولون من المهاجرين والذين أنفقوا من قبل الفتح، ثم خشي أن تؤول كلمته إلى ما لا يريده، فكف.\nفائدة:\nروى الحديث المذكور اثنان، عن ابن عمر ﵄ سالم وعكرمة بن خالد. [وعكرمة] (^١) هو: ابن العاصي بن هشام بن المغيرة المخزومي. مات بعد عطاء، سنة خمس عشرة أو أربع عشرة ومائة، عن أربع وثمانين، أخرج له مسلم أيضًا وكذا لعكرمة بن عبد الرحمن بن الحارث بن هشام المخزومي.\nوانفرد البخاري بعكرمة مولى ابن عباس. نعم أخرج له مسلم مقرونًا. ومسلم بابن عمار اليمامي، وهذا كل ما في الصحيح. وفي الترمذي: عكرمة بن أبي جهل المخزومي، أسلم بعيد الفتح، وقتل يوم اليرموك. وفي ابن ماجه: عكرمة بن سلمة، فمجموع هؤلاء ستة.\nالحديث الثالث عشر:\nحديث سليمان بن صرد - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ الأَحْزَابِ: \"نَغْزُوهُمْ وَلَا يَغْزُونَنَا\".\nثم أسند عنه بلفظ: سمعت النبي - ﷺ - يقول حين أجلى الأحزاب ربه عنه: \"الآن نغزوهم ولا يغزوننا، نحن نسير إليهم\".\nهذا إخبار منه عليه أفضل الصلاة والسلام أن قريشًا بعد ذلك لا تغزوه فخرج إليهم عام الحديبية على أنهم إن صدوهم عن البيت\n_________\n(^١) في الأصل: هشام، والصواب ما أثبتناه.","vol":"21","page":235},{"text":"قاتلوهم، فصدوهم فبركت الناقة فعلم أنه أمر من الله بإيقافهم على أن يعتمر العام المقبل. ثم فتح مكة سنة ثمان وهوازن وحنين، وحاصر الطائف، ودخل الناس في دين الله أفواجًا، فكان كما قال.\nوقوله: (أجلى الأحزاب) يقال: جلا عن وطنه وأجليته أنا.\nفائدة:\nسليمان بن ورد بن الجون بن أبي الجون بن منقذ بن ربيعة الخزاعي، كان اسمه يسار في الجاهلية فسماه رسول الله - ﷺ - سليمان، وكنيته أبو المطرف، وكان حبرًا عابدًا، نزل الكوفة وقتل سنة خمس وستين بعين الوردة من الجزيرة قرقيسيا، قتله عسكر عبيد الله بن زياد بن أبيه (^١).\nوصرد، وجرد، ونغر ينصرف في المعرفة والنكرة، وليس بمعدول كعمر عن عامر. والجمع: وردان، ونغران، وجردان. وصرد، ونغر: طائران.\nالحديث الرابع عشر:\nحديث علي - ﵁ -، عن النبي - ﷺ - أَنَّهُ قَالَ يَوْمَ الخَنْدَقِ: \"مَلأَ اللهُ عَلَيْهمْ بُيُوتَهُمْ وَقُبُورَهُمْ نَارًا، كَمَا شَغَلُونَا عَنْ صَلَاةِ الوُسْطَى حَتَّى غَابَتِ الشَّمْسُ\".\nسلف في باب الجهاد، في باب: الدعاء على المشركين بالهزيمة.\nالحديث الخامس عشر:\nحديث جابر بن عبد الله ﵄، أَنَّ عُمَرَ بْنَ الخَطَّابِ - ﵁ -\nجَاءَ يَوْمَ الخَنْدَقِ بَعْدَ مَا غَرَبَتِ الشَّمْسُ .. الحديث.\n_________\n(^١) انظر: \"الاستيعاب\" ٢/ ٢١٠ (١٠٦١)، و\"أسد الغابة\" ٢/ ٤٤٩ (٢٢٣٠).","vol":"21","page":236},{"text":"سلف في الصلاة، في باب: من صلى بالناس جماعة بعد ذهاب الوقت، وفي باب: قضاء الصلوات الأولى فالأولى، وباب: الصلاة عند مناهضة الحصون (^١).\nويوم الخندق المراد به: وقته. قال الداودي: يعني: عامه. والعرب تقول: يوم كذا؛ لحرب كانت بينهم يسمونها باليوم. وفيه حجة للجمهور أن الوسطى العصر.\nوقال الشافعي ومالك: الصبح. واعتذر بعضهم بأن العصر والوسطى ذلك اليوم؛ لأنه شغل عن ثلاث صلوات وسطهن العصر.\nوالمسألة مفردة بالتأليف (^٢)، وفيها نحو عشرين قولًا.\nوفيه البداءة بالمنسية قبل الحاضرة، إذا قلنا: إن المغرب له وقت واحد، فإن قلنا: لها وقتان، فأولى.\nوالعامد كالناسي، ولا عبرة بخلاف ابن حزم فيه، وشذوذ بعض التابعين أيضًا.\nوإنما أخر؛ لأنه لم تنزل صلاة الخوف إذ ذاك.\nالحديث السادس عشر:\nحديث جابر - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ - يَوْمَ الأَحْزَابِ: \"مَنْ يَأْتِينَا بِخَبَر القَوْمِ؟ \". فَقَالَ الزُّبَيْرُ: أَنَا .. الحديث.\nوقد سلف في الجهاد في باب: فضل الطليعة.\n_________\n(^١) سلف في مواقيت الصلاة برقم (٥٩٦)، (٥٩٨)، وفي صلاة الخوف برقم (٩٤٥).\n(^٢) ورد في هامش الأصل ما نصه: أفردها بالتأليف شيخ شيوخنا الدمياطي، وذكر فيها.","vol":"21","page":237},{"text":"الحديث السابع عشر:\nحديث أبي هريرة - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَقُولُ: \"لَا إله إِلَّا اللهُ وَحْدَهُ، أَعَزَّ جُنْدَهُ، وَنَصَرَ عَبْدَهُ، وَغَلَبَ الأَحْزَابَ وَحْدَهُ، فَلَا شَيْءَ بَعْدَهُ\".\nالحديث الثامن عشر:\nحديث عبد الله بن أبي أوفى - ﵄ - دعا رسول الله - ﷺ - على الأحزاب فقال: \"اللهم منزل الكتاب، سريع الحساب اهزم الأحزاب. اللهم اهزمهم وزلزلهم\"، وقد سلف في الجهاد في باب الدعاء عليهم (^١).\nالحديث التاسع عشر:\nحديث سالم ونافع، عن عبد الله - ﵁ - أَنَّ النبي - ﷺ - كَانَ إِذَا قَفَلَ مِن الغَزْوِ، أَوِ الحَجِّ، أَوِ العُمْرَةِ، يَبْدَأُ فَيُكَبِّرُ ثَلَاثَ مِرَارٍ، ثُمَّ يَقُولُ: \"لَا إله إِلَّا اللهُ وَحْدَهُ .. \" الحديث.\nوسلف في أواخر الجهاد في باب: ما يقول إذا رجع من الغزو (^٢). وهنا أتم. ومعنى: (قفل): رجع. والقفول: الرجوع. والقافلة: الراجعة.\nفصل:\nشهداء الخندق من بني عبد الأشهل: سعد بن معاذ، وأنس بن أوس بن عتيك، وعبد الله بن سهل. ومن بني جشم بن الخزرج، ثم من بني سلمة: الطفيل بن النعمان، وثعلبة بن عَنمة ومن بني النجار: كعب بن زيد (^٣).\nوذكر الدمياطي في نسب الأوس في بني ظفر: قيس بن زيد بن عامر بن سواد بن ظفر، شهد أحدًا وحفر الخندق، ومات هناك\n_________\n(^١) سلف برقم (٢٩٣٣).\n(^٢) سلف برقم (٣٠٨٤).\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ٢٧٣.","vol":"21","page":238},{"text":"ودفن. وفي نسب الخزرج: عبد الله بن أبي خالد بن قيس بن مالك بن كعب بن عبد الأشهل بن حارثة بن دينار بن النجار قتل يوم الخندق شهيدًا ذكره الكلبي (^١).\nفصل:\nكان الذي خذل أبا سفيان وأصحابه نعيم بن مسعود الأشجعي، فإنه أتى رسول الله - ﷺ -، فقال: يا رسول الله - ﷺ - إني أسلمت وإن قومي لم يعلموا بإسلامي، فمرني بما شئت. فقال: \"إنما أنت رجل واحد، فخذل عنا ما استطعت، فإن الحرب خدعة\" فخرج فخذل بني قريظة، وأشار بالرهائن، ثم راح إلى قريش فخذلهم، وقال: إن التمسوا منكم الرهن؛ فادفعوا إليهم رجلًا واحدًا، ثم راح إلى غطفان، فقال لهم كما قال لقريش وحذرهم.\nوقد ساق ذلك ابن إسحاق بطوله (^٢).\nوبعث الله عليهم ريحًا عاصفًا في ليال شديدة البرد، فجعلت الريح تقلب آنيتهم، وتكفأ قدورهم، فبعث - ﷺ - إذ ذاك حذيفة بن اليمان ليأتيه بخبرهم، ثم ارتحلوا، قال حذيفة: ولولا عهد رسول الله - ﷺ - إذ منعني أن لا أحدث شيئًا؛ لقتلته بسهم يعني: أبا سفيان.\nفصل:\nوأول من حفر الخنادق في الحروب بنو شهر بن أيرح وأول من كمن الكمائن بختنصر ذكر ذلك عن الطبري (^٣).\n_________\n(^١) انظر \"أسد الغابة\" ٣/ ٢٢٢ (٢٩١٤).\n(^٢) \"سيرة ابن هشام\" ٣/ ٢٤٧ - ٢٥١.\n(^٣) ذكره السهيلي في \"الروض الأنف\" ٣/ ٢٧٦، وفيه: منوشهر بن أبيرج.","vol":"21","page":239},{"text":"<span data-type='title' id=toc-2472>٣٠ - باب مَرْجَعِ النَّبِيِّ - ﷺ - مِنَ الأَحْزَابِ، وَمَخْرَجِهِ إِلَى بَنِي قُرَيْظَةَ، وَمُحَاصَرَتِهِ إِيَّاهُمْ</span>\n٤١١٧ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا ابْنُ نُمَيْرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَت: لَمَّا رَجَعَ النَّبِيُّ - ﷺ - مِنَ الْخَنْدَقِ وَوَضَعَ السِّلَاحَ وَاغْتَسَلَ، أَتَاهُ جِبْرِيلُ - ﵇ - فَقَال: قَدْ وَضَعْتَ السِّلَاحَ وَاللَّهِ مَا وَضَعْنَاهُ، فَاخْرُجْ إِلَيْهِمْ. قَال: \"فَإِلَى أَيْن؟ \". قَالَ: هَا هُنَا. وَأَشَارَ إِلَى بَنِي قُرَيْظَةَ، فَخَرَجَ النَّبِيُّ - ﷺ - إِلَيْهِمْ. [انظر: ٤٦٣ - مسلم: ١٧٦٩ - فتح: ٧/ ٤٠٧]\n\n٤١١٨ - حَدَّثَنَا مُوسَى، حَدَّثَنَا جَرِيرُ بْنُ حَازِم، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَنَسٍ - ﵁ - قَال: كَأَنِّي أَنْظُرُ إِلَى الْغُبَارِ سَاطِعًا فِي زُقَاقِ بَنِي غَنْمٍ، مَوْكِبِ جِبْرِيلَ حِينَ سَارَ رَسُولُ اللَّهِ - ﷺ - إِلَى بَنِي قُرَيْظَةَ. [فتح: ٧/ ٤٠٧]\n\n٤١١٩ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاء، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ الأَحْزَابِ «لَا يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلاَّ فِي بَنِي قُرَيْظَة\". فَأَدْرَكَ بَعْضُهُمُ الْعَصْرَ فِي الطَّرِيقِ، فَقَالَ بَعْضُهُم: لَا نُصَلِّي حَتَّى نَأْتِيَهَا. وَقَالَ بَعْضُهُمْ: بَلْ نُصَلِّي، لَمْ يُرِدْ مِنَّا ذَلِكَ، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ. [انظر: ٩٤٦ - مسلم: ١٧٧٠ - فتح: ٧/ ٤٠٧]\n\n٤١٢٠ - حَدَّثَنَا ابْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا مُعْتَمِرٌ. وَحَدَّثَنِي خَلِيفَةُ حَدَّثَنَا مُعْتَمِرٌ قَال: سَمِعْتُ أَبِي، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ الرَّجُلُ يَجْعَلُ لِلنَّبِيِّ - ﷺ - النَّخَلَاتِ، حَتَّى افْتَتَحَ قُرَيْظَةَ وَالنَّضِيرَ، وَإِنَّ أَهْلِي أَمَرُونِي أَنْ آتِىَ النَّبِيَّ - ﷺ - فَأَسْأَلَهُ الَّذِينَ كَانُوا أَعْطَوْهُ أَوْ بَعْضَهُ، وَكَانَ النَّبِيُّ - ﷺ - قَدْ أَعْطَاهُ أُمَّ أَيْمَنَ، فَجَاءَتْ أُمُّ أَيْمَنَ فَجَعَلَتِ الثَّوْبَ فِي عُنُقِي تَقُولُ: كَلاَّ وَالَّذِى لَا إِلَهَ إِلاَّ هُوَ لَا يُعْطِيكَهُمْ وَقَدْ أَعْطَانِيهَا. أَوْ كَمَا قَالَتْ. وَالنَّبِيُّ - ﷺ - يَقُولُ: \"لَكِ كَذَا\". وَتَقُولُ: كَلاَّ وَاللَّهِ. حَتَّى أَعْطَاهَا، حَسِبْتُ أَنَّهُ قَالَ: \"عَشَرَةَ أَمْثَالِهِ\". أَوْكَمَا قَالَ. [انظر: ٢٦٣٠ - مسلم: ١٧٧١ - فتح: ٧/ ٤١٠]\n\n٤١٢١ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ قَال:","vol":"21","page":240},{"text":"سَمِعْتُ أَبَا أُمَامَةَ قَال: سَمِعْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ - ﵁ - يَقُول: نَزَلَ أَهْلُ قُرَيْظَةَ عَلَى حُكْمِ سَعْدِ بْنِ مُعَاذٍ، فَأَرْسَلَ النَّبِيُّ - ﷺ - إِلَى سَعْدٍ، فَأَتَى عَلَى حِمَارٍ، فَلَمَّا دَنَا مِنَ الْمَسْجِدِ قَالَ لِلأَنْصَار: \"قُومُوا إِلَى سَيِّدِكُمْ\" أَوْ: \"خَيْرِكُمْ\". فَقَالَ: \"هَؤُلَاءِ نَزَلُوا عَلَى حُكْمِكَ\". فَقَال: تَقْتُلُ مُقَاتِلَتَهُمْ، وَتَسْبِي ذَرَارِيَّهُمْ. قَالَ: \"قَضَيْتَ بِحُكْمِ اللَّهِ\". وَرُبَّمَا قَالَ \"بِحُكْمِ الْمَلِكِ\". [انظر: ٣٠٤٣ - مسلم: ١٧٦٨ - فتح: ٧/ ٤١١]\n\n٤١٢٢ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: أُصِيبَ سَعْدٌ يَوْمَ الْخَنْدَقِ، رَمَاهُ رَجُلٌ مِنْ قُرَيْشٍ يُقَالُ لَهُ: حِبَّانُ ابْنُ الْعَرِقَةِ، رَمَاهُ فِي الأَكْحَلِ، فَضَرَبَ النَّبِيُّ - ﷺ - خَيْمَةً فِي الْمَسْجِدِ لِيَعُودَهُ مِنْ قَرِيبٍ، فَلَمَّا رَجَعَ رَسُولُ اللَّهِ - ﷺ - مِنَ الْخَنْدَقِ وَضَعَ السِّلَاحَ وَاغْتَسَلَ، فَأَتَاهُ جِبْرِيلُ - ﵇ - وَهْوَ يَنْفُضُ رَأْسَهُ مِنَ الْغُبَارِ فَقَال: قَدْ وَضَعْتَ السِّلَاحَ وَاللَّهِ مَا وَضَعْتُهُ، اخْرُجْ إِلَيْهِمْ. قَالَ النَّبِيُّ - ﷺ -: \"فَأَيْنَ؟ \". فَأَشَارَ إِلَى بَنِي قُرَيْظَةَ، فَأَتَاهُمْ رَسُولُ اللَّهِ - ﷺ - فَنَزَلُوا عَلَى حُكْمِهِ، فَرَدَّ الْحُكْمَ إِلَى سَعْدٍ، قَال: فَإِنِّي أَحْكُمُ فِيهِمْ أَنْ تُقْتَلَ الْمُقَاتِلَةُ، وَأَنْ تُسْبَى النِّسَاءُ وَالذُّرِّيَّةُ، وَأَنْ تُقْسَمَ أَمْوَالُهُمْ. قَالَ هِشَامٌ: فَأَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ سَعْدًا قَال: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ لَيْسَ أَحَدٌ أَحَبَّ إِلَيَّ أَنْ أُجَاهِدَهُمْ فِيكَ مِنْ قَوْمٍ كَذَّبُوا رَسُولَكَ - ﷺ - وَأَخْرَجُوهُ، اللَّهُمَّ فَإِنِّي أَظُنُّ أَنَّكَ قَدْ وَضَعْتَ الْحَرْبَ بَيْنَنَا وَبَيْنَهُمْ، فَإِنْ كَانَ بَقِيَ مِنْ حَرْبِ قُرَيْشٍ شَيْءٌ، فَأَبْقِنِي لَهُ حَتَّى أُجَاهِدَهُمْ فِيكَ، وَإِنْ كُنْتَ وَضَعْتَ الْحَرْبَ فَافْجُرْهَا، وَاجْعَلْ مَوْتَتِي فِيهَا. فَانْفَجَرَتْ مِنْ لَبَّتِهِ، فَلَمْ يَرُعْهُمْ -وَفِى الْمَسْجِدِ خَيْمَةٌ مِنْ بَنِي غِفَار- إِلاَّ الدَّمُ يَسِيلُ إِلَيْهِم، فَقَالُوا: يَا أَهْلَ الْخَيْمَة، مَا هَذَا الَّذِى يَأْتِينَا مِنْ قِبَلِكُمْ؟ فَإِذَا سَعْدٌ يَغْذُو جُرْحُهُ دَمًا، فَمَاتَ مِنْهَا - ﵁ -. [انظر: ٤٦٣ - مسلم: ١٧٦٩ - فتح: ٧/ ٤١١]\n\n٤١٢٣ - حَدَّثَنَا الْحَجَّاجُ بْنُ مِنْهَالٍ، أَخْبَرَنَا شُعْبَةُ قَال: أَخْبَرَنِي عَدِيٌّ أَنَّهُ سَمِعَ الْبَرَاءَ - ﵁ - قَال: قَالَ النَّبِيُّ - ﷺ - لِحَسَّانَ \"اهْجُهُمْ -أَوْ هَاجِهِمْ- وَجِبْرِيلُ مَعَكَ\". [انظر: ٣٢١٣ - مسلم: ٢٤٨٦ - فتح: ٧/ ٤١٦]\n\n٤١٢٤ - وَزَادَ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنِ الشَّيْبَانِيِّ، عَنْ عَدِيِّ بْنِ ثَابِت، عَنِ","vol":"21","page":241},{"text":"الْبَرَاءِ بْنِ عَازِبٍ: قَالَ رَسُولُ اللَّهِ - ﷺ - يَوْمَ قُرَيْظَةَ لِحَسَّانَ بْنِ ثَابِت: \"اهْجُ الْمُشْرِكِينَ، فَإِنَّ جِبْرِيلَ مَعَكَ\". [انظر: ٣٢١٣ - مسلم: ٢٤٨٦ - فتح: ٧/ ٤١٦]\nذكر فيه سبعة أحاديث:\nأحدها:\nحديث عائشة ﵂: لَمَّا رَجَعَ النَّبِيُّ - ﷺ - مِنَ الخَنْدَقِ وَوَضَعَ السّلَاحَ وَاغْتَسَلَ، أَتَاهُ جِبْرِيلُ - ﵇ - فَقَالَ: قَدْ وَضَعْتَ السِّلَاحَ .. الحديث. وَأَشَارَ إلى بَنِي قُرَيْظَةَ.\nوقد سلف بطوله في الجهاد في باب الغسل بعد الحرب (^١). وكانت قريظة في ذي القعدة سنة خمس. قال الواقدي: في بقية ذي القعدة وأول ذي الحجة (^٢). وقال ابن سعد: خرج إليهم يوم الأربعاء لسبع بقين من ذي القعدة في ثلاثة آلاف رجل والخيل ستة وثلاثون فرسًا، فحاصرهم خمس عشرة ليلة (^٣). وقيل: خمسًا وعشرين ليلة. وعند الحاكم: بضعًا وعشرين ليلة. قال ابن سعد: وانصرف راجعًا يوم الخميس لثمان خلون من ذي الحجة (^٤). وقد ساق ابن إسحاق وغيره القصة بطولها، وكانت أعانت الأحزاب على رسول الله - ﷺ -، قال تعالى: ﴿وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ﴾ [الأحزاب: ٢٦].\nالحديث الثاني:\nحديث حميد بن هلال، عن أنس - ﵁ - قَالَ: كَأَنِّي أَنْظُرُ إِلَى الغُبَارِ سَاطِعًا في زُقَاقِ بَنِي غَنْمٍ، مَوْكِبِ جِبْرِيلَ حِينَ سَارَ رَسُولُ اللهِ - ﷺ - إلى بَنِي قُرَيْظَةَ.\n_________\n(^١) سلف برقم (٢٨١٣).\n(^٢) \"مغازي الواقدي\" ص ٥.\n(^٣) \"الطبقات الكبرى\" ٢/ ٧٤.\n(^٤) \"الطبقات\" ٢/ ٧٥، وفيه: لسبع ليال خلون من ذي الحجة.","vol":"21","page":242},{"text":"روينا عن أبي بكر الشافعي من حديث العمري عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة ﵂ أنها رأته على صورة دحية (^١).\nوروينا أيضًا أنه - ﷺ - حين سار قال لقومه: \"هل مرَّ بكم نفر؟ \" قالوا: مر بنا دحية الكلبي قال: \"ذاك جبريل سار إلى بني قريظة يزلزلهم\" (^٢).\nالحديث الثالث:\nحديث ابن عمر رضي عنهما قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ الأَحْزَابِ \"لَا يُصَلِّيَنَّ أحد العَصْرَ إِلَّا في بَنِي قُرَيْظَةَ\". فَأَدْرَكَ بَعْضُهُمُ العَصْرَ فِي الطَّرِيقِ، فَقَالَ بَعْضُهُمْ: لَا نُصَلِّي حَتَّى نَأْتِيَهَا. وَقَالَ بَعْضُهُمْ: بَلْ نُصَلِّي، لَمْ يُرِدْ مِنَّا ذَلِكَ. فَذُكِرَ ذَلِكَ لرسول الله - ﷺ - فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ. أي: ممن تأول ذلك. وقد سلف قبل العيد (^٣).\nففيه: تصويب المجتهدين كما قاله الداودي وغيره، ويشهد له قصة داود وسليمان في الحرث، وأنكره الخطابي وقال: إنما هو ظاهر خطاب خص بنوع من الدليل، ألا تراه قال: (بل نصلي، لم يرد منا ذلك) (^٤).\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ٥/ ١٧٥ (٦٢٥٧) من طريق عبد الله بن عمر العمري، عن عبد الرحمن بن القاسم به. ورواه الطبراني في \"الأوسط\" ٨/ ٣٤٣ (٨٨١٨)، والحاكم ٣/ ٣٤ - ٣٥ كلاهما من طريق عبد الله بن عمر عن أخيه عبيد الله، عن القاسم، عن عائشة، وقال الحاكم: هذا حديث صحيح على شرط الشيخين فإنهما قد احتجا بعبد الله بن عمر العمري في الشواهد ولم يخرجا. اهـ.\n(^٢) رواه الحاكم ٣/ ٣٤ - ٣٥ من طريق القاسم بن محمد، عن عائشة، ورواه أحمد ٦/ ١٤١ - ١٤٢، وابن حبان ١٥/ ٤٩٨ (٧٠٢٨) من طريق محمد بن عمرو، عن أبيه، عن جده علقمة، عن عائشة.\n(^٣) سلف برقم (٩٤٦) كتاب: الخوف، باب: صلاة الطالب والمطلوب راكبًا وإيماءً.\n(^٤) \"أعلام الحديث\" ١/ ٥٨٨.","vol":"21","page":243},{"text":"واستدل به على قضاء العامد، وقد سلف قريبًا.\nوفيه: أنه لا يعاب على من أخذ بظاهر حديث أو آية، فقد صلت طائفة منهم قبل الغروب وقالوا: لم يرد رسول الله - ﷺ - إخراج الصلاة عن وقتها، وإنما أراد الحث والإعجال.\nالحديث الرابع:\nحديث أنس - ﵁ - قَالَ: كَانَ الرَّجُلُ يَجْعَلُ لرسول الله - ﷺ - النَّخَلَاتِ، حَتَّى افْتَتَحَ قُرَيْظَةَ وَالنَّضِيرَ، وَإِنَّ أَهْلِي أَمَرُونِي أَنْ آتِيَ رسول الله - ﷺ - فَأَسْأَلَهُ الذِي كَانُوا أَعْطَوْهُ أَوْ بَعْضَهُ، وَكَانَ رسول الله - ﷺ - قَدْ أَعْطَاهُ أُمَّ أَيْمَنَ، فَجَاءَتْ أُمُّ أَيْمَنَ فَجَعَلَتِ الثَّوْبَ في عُنُقِي تَقُولُ: كَلَّا والله الذِي لَا إله إِلَّا هُوَ لَا يُعْطِيكمْ وَقَدْ أَعْطَانِيهَا. أَوْ كَمَا قَالَتْ. وَالنَّبِيُّ - ﷺ - يَقُولُ: \"لَكِ كَذَا\". وَتَقُولُ: كَلَّا والله. حَتَّى أَعْطَاهَا، حَسِبْتُ أَنَّهُ قَالَ: \"عَشَرَةَ أَمْثَالِهِ\". أَوْ كَمَا قَالَ.\nما ذكر في النخلات إنما كانت الأنصار أعطت المهاجرين من ثمارهم، فلما فتحت بنو قريظة وبنو النضير وبنو قينقاع قال - ﵇ - للأنصار: \"إن شئتم قسمت لكم، وبقيتم على ما كنتم عليه، وإن شئتم رجعت إليكم أموالكم وقسمت لهم دونكم\" فاختاروا رد أموالهم، فلذلك كلموا أم أيمن.\nالحديث الخامس:\nحديث أبي سعيد الخدري: نَزَلَ أَهْلُ قُرَيْظَةَ عَلَى حُكْمِ سَعْدِ بْنِ مُعَاذٍ .. الحديث.\nسلف في الجهاد في باب إذا نزل العدو على حكم رجل (^١)\n_________\n(^١) سلف برقم (٣٠٤٣).","vol":"21","page":244},{"text":"(وقال) (^١) هنا: (\"قوموا إلى سيدكم\") أو (\"خيركم\").\nوفيه: فقال: \"قضيت بحكم الله\". وربما قال: \"بحكم الملك\".\nوفيه: تشريف الرجل الصالح والتنبيه على معرفة فضيلته، وجواز القيام له بشرط أن لا يحبه له ولا يختاره، وقد قام - ﵇ - لغير واحد، وكانت فاطمة تقوم له ويقوم لها، وحديث: \"من سره أن يتمتل له الرجال قيامًا\" (^٢) وروي \"يستخيم\" (^٣) بالخاء كما قال ابن قتيبة، من خام يخيم إذا قام بمكانه، فالمراد من أقام: أراد أن يقام الرجال على رأسه كما يقام بمِن يدي الملوك والأمراء، بدليل رواية: \"من سره أن يقوم له الرجال صفونًا\" (^٤) والصافن: الذي أطال القيام ورفع إحدى قوائمه ليستريح وقد سلف ذلك أيضًا في الجهاد واضحًا.\nوالذرية: بضم الذال كذا نحفظه، وقال أبو عبد الملك: هي بنصب الذال وتأويلها: النساء والصبيان. قال: وبالرفع النسل. واختلف في وزن ذُرية بالضم هل هي فُعْلِيَّة أو فُعْلِيْلَة. واختلف من قال بالثاني هل أصله من (ذر) فيكون أصله (ذُرُّورَة) فأبدلت إحدى الراءات ياء، [أو أصله] (^٥) من (ذرأ)، فأبدل من الهمزة ياء.\n_________\n(^١) في الأصل: (وقالوا).\n(^٢) رواه أبو داود (٥٢٢٩)، والترمذي (٢٧٥٥)، وأحمد ٤/ ٩١، والبخاري في \"الأدب\" (٩٧٧) والطبراني في \"الكبير\" ١٩/ ٣٥١ (٨١٩)، من حديث معاوية بن أبي سفيان، وفي بعض الروايات: \"يمثل\". وقال الترمذي: هذا حديث حسن.\n(^٣) ذكره ابن الأثير في \"النهاية\" ٢/ ٩٤.\n(^٤) ذكره البغوي في \"تفسيره\" ٧/ ٨٩، وابن الجوزي في \"تفسيره\" ٧/ ١٢٧، والقرطبي في \"تفسيره\" ١٥/ ١٩٣.\n(^٥) في الأصل: وأصله، ولعل الصواب ما أثبتناه.","vol":"21","page":245},{"text":"والملك: بكسر اللام وروي بفتحها وهو جبريل. وروي: \"لقد حكمت فيهم بحكم الله من فوق سبعة أرقعة\" (^١). أي: سبع سماوات. كما جاء في الصحيح؛ لأنها رفعت بالنجوم، وفي رواية بذلك طرقني الملك سحرًا. وفي أخرى ذكرها صاحب \"شرف المصطفى\": أصبت حكم الله ورسوله.\nالحديث السادس:\nحديث أبي سعيد الخدري - ﵁ - قَالَ: أُصِيبَ سَعْد يَوْمَ الخَنْدَقِ، رَمَاهُ رَجُل مِنْ قُرَيْشٍ يُقَالُ لَهُ: حِبَّانُ ابن العَرِقَةِ، رَمَاهُ في الأَكْحَلِ، الحديث.\nوقد سلف مختصرًا في أوائل الصلاة في باب الخيمة في المسجد للمرضى وغيرهم (^٢). وذكر فيه هنا أن بني قريظة نزلوا على حكم رسول الله - ﷺ - فرد الحكم إلى سعد، كذا هنا أنهم نزلوا على حكم رسول الله - ﷺ - فرده إلى سعد، والحديث قبله أنهم نزلوا على حكم سعد.\nوفي \"الأموال\" لأبي عبيد: قيل لهم: انزلوا على حكم رسول الله - ﷺ -، فأبوا واختاروا النزول على حكم سعد (^٣). وقال ابن التين: لعله رد الحكم قبل نزولهم وكانوا من حلفاء قومه فرجوا أن يستبقيهم.\nوقول سعد: (اللهم إنك تعلم أنه ليس أحد أحب إلى أن أجاهدهم فيك ..) إلى آخره. إما أن يكون أراد في ذلك الوجه، أو لحرب الذين ثابوا راجعين إلى المدينة كما فعلوا في أحد والأحزاب، أو أراد من ظاهرهم من أهل الكتاب، وإنما ضرب له الشارع خيمة في المسجد؛\n_________\n(^١) رواه ابن إسحاق كما في \"سيرة ابن هشام\" ٣/ ٢٥٩ عن علقمة بن وقاص، مرسلًا. وانظر: \"طبقات ابن سعد\" ٢/ ٧٤ - ٧٥.\n(^٢) سلف برقم (٤٦٣).\n(^٣) \"الأموال\" (٣٤٦).","vol":"21","page":246},{"text":"لئلا يفوته أكثر شأنه، وأنه يتولى غسله؛ لئلا يفوته كما فاته غسل حنظلة غسيل الملائكة، غسلوه بين السماء والأرض، فسئلت أمرأته فقالت: ألمَّ بي ثم خرج إلى القتال فاستشهد (^١).\nوقوله: (وإن كنت وضعت الحرب فافجرها) هو بوصل الألف وضم الجيم ثلاثي من فجر يفجر، فجعله ثلاثيًا متعديا وذلك جائز، وقد قرئ: (أو تَفجُر الأنهار خلالها تفجيرًا) فجعله ثلاثيًا بضم الجيم وفتح التاء (^٢).\nوقوله: (فانفجرت من لبته) اللبة: موضع القلادة من الصدر.\nوقوله: (فلم يرعهم) أي: فلم يخفهم.\nوقوله: (يغذو جرحه دمًا) أي: يسيل. وقال ابن سعد: مرت عليه عنز وهو مضطجع فأصابت الجرح بظلفها، فما رقأ حتى مات (^٣).\nوفي \"السيرة\": فلما مات أتى جبريل معتجرًا بعمامة من استبرق، فقال: \"يا محمد من هذا الذي فتحت له أبواب السماء واهتز له العرش؟ \" فقام - ﷺ - سريعًا، يجر إليه ثوبه فوجده قد مات، ولما حمل\n_________\n(^١) رواه أبو نعيم في \"معرفة الصحابة\" ٢/ ٨٥٣ (٢٢٢٥) من طريق ابن إسحاق قال: حدثني يحيى بن عباد بن عبد الله، عن أبيه، عن جده. وانظر \"سيرة ابن هشام\" ٣/ ٢٠.\n(^٢) كذا ذكر \"المصنف\" والذي عليه القراءة ﴿فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا﴾ [الإسراء: ٩١] وأجمعوا على قراءتها بالتثقيل، وإنما اختلفوا في قوله تعالى ﴿حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا﴾ [الإسراء: ٩٠] فقرأ ابن كثير ونافع وأبو عمرو وابن عامر بضم التاء، وفتح الفاء، وتشديد الجيم مع الكسرة، وقرأ عاصم وحمزة والكسائي بفتح التاء وتسكين الفاء وضم الجيم مع التخفيف. انظر \"الحجة للقراء السبعة\" للفارسي ٥/ ١١٨، \"حجة القراءت\" لابن زنجلة ص ٤٠٩ - ٤١٠، \"الكشف\" لمكي ٢/ ٥٠ - ٥١، \"الإتحاف\" للبناء ص ٢٨٦.\n(^٣) \"الطبقات الكبرى\" ٢/ ٧٨.","vol":"21","page":247},{"text":"نعشه وجدوا له خفة، فقال: \"إن له حملة غيركم\" (^١). وقال ابن عائذ فيه: لقد نزل سبعون ألف ملك شهدوا سعدًا ما وطئوا الأرض إلا يومهم هذا (^٢).\nودعاء سعد هذا على قريش لعله يدخر له في الآخرة؛ لأن الله لم يضع حرب قريش، وحمله على بني قريظة خروج عن الظاهر؛ لأنه قال: (فإن كان بقي من حرب قريش شيء فأبقني له). وقيل: يحتمل أن يكون أراد في ذلك الوجه أداءً لحرب الذين ثابوا راجعين إلى المدينة كما فعلوا في أحد والأحزاب.\nفائدة:\nحبان بكسر الحاء المهملة ثم باء موحدة ثم ألف ثم نون، والعرقة: أمه هي بنت سعيد بن سعد بن سهم، سميت العرقة لطيب ريحها، وأبوه عبد مناف بن منقذ ذكره السهيلي (^٣).\nوابن الكلبي يقول فيه: حبان بن أبي قيس بن عاصم بن عبد مناف، وموسى بن عقبة يقول فيه: جبار بن قيس بالجيم والراء أحد بني العرقة.\nالحديث السابع:\nحديث البراء بن عازب ﵄ قَالَ: قَالَ النَّبِيُّ - ﷺ - يوم قريظة لِحَسَّانَ بن ثابت \"اهْج المشركين، وإن جِبْرِيلُ مَعَكَ\".\nفيه: فضل ظاهر له.\n_________\n(^١) \"سيرة ابن هشام\" ٣/ ٢٧١.\n(^٢) رواه ابن سعد في \"الطبقات\" ٣/ ٤٢٩، وابن أبي شيبة في \"مصنفه\" ٧/ ٣٧٤ - ٣٧٥ (٣٦٧٨٦) كلاهما عن سعد بن إبراهيم مرفوعًا.\n(^٣) \"الروض الأنف\" ٣/ ٢٨٠.","vol":"21","page":248},{"text":"فصل:\nلم يُقتل من النساء في هذِه الغزوة إلا امرأة واحدة، واسمها نباتة، كما وجد بخط السلفي وبخط غيره (بنانة) (^١) كانت ألقت رحى على خلاد بن سويد فقتلته. واستدل به السهيلي على قتل المرتدة (^٢)، فرد عليه من خالف فيه، وهذِه كان قتلها قصاصًا.\nفصل:\nوكان بعث بنو قريظة إلى رسول الله - ﷺ - أن ابعث لنا أبا لبابة بن عبد المنذر نستشيره في أمرنا، فقالوا: أترى أن ننزل على محمد؟ قال: نعم. وأشار بيده إلى حلقه إنه الذبح ثم تاب الله عليه بعد ذلك، ثم نزلوا بعدُ على حكم رسول الله - ﷺ -، ثم فوض إلى سعد، وكان - ﵇ - قد جعل سعدًا في خيمة لامرأة من [أسلم] (^٣) يقال لها: رفيدة كانت تداوي الجرحى.\nواختلف في قدرهم، فقال ابن عباس: كانوا سبعمائة وخمسين (^٤) (^٥) وعند موسى بن عقبة: ستمائة مقاتل. وللنسائي عن جابر: أربعمائة (^٦)، وقال السهيلي: كانوا [ستمائة أو سبعمائة] (^٧)، والمكثر يقول: ما بين\n_________\n(^١) ورد بهامش الأصل: ضبطه بالموحدة ثم نونين بينها ألف الخطيب البغدادي، كما حكاه عنه النووي في \"مبهماته\"، انتهى. وفي \"تفسير الكلبي\" عن الواقدي أنها (…).\n(^٢) \"الروض الأنف\" ٣/ ٢٨٤.\n(^٣) غير واضحة في الأصل، والمثبت من \"سيرة ابن هشام\" ٣/ ٢٥٨.\n(^٤) \"مغازي الواقدي\" ص ٥١٨.\n(^٥) ورد بهامش الأصل: حاشية: وفي الترمذي والنسائي أن بني قريظة كانوا أربعمائة.\n(^٦) \"السنن الكبرى\" ٥/ ٢٠٦ (٨٦٧٩).\n(^٧) في الأصل: ثمانمائة أو تسعمائة، والمثبت من \"الروض الأنف\".","vol":"21","page":249},{"text":"الثمانمائة إلى التسعمائة (^١).\nفصل:\nكان الحكم في بني قريظة أن كل من أثبت قتل، وخمست غنائمهم وهو أول فيء وقعت فيه السهمان، وخمس، واصطفى لنفسه ريحانة بنت عمرو.\nوأنزل الله في أمر الخندق وبني قريظة ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ﴾ إلى قوله: ﴿قديرًا﴾ الأحزاب: ٩ - ٢٧].\nفصل:\nلما بعث صاحب دومة الجندل إلى رسول الله - ﷺ - ببغلة، وجبة من سندس، جعل أصحاب رسول الله - ﷺ - يعجبون من حسن الجبة، فقال - ﵇ -: \"لمناديل سعد بن معاذ في الجنة -يعني- أحسن من هذا\"، وسلف ذلك في مناقبه أيضًا (^٢).\nفصل:\nاستشهد يوم بني قريظة خلاد بن سويد الحارثي المطروح عليه الرحى كما سلف، زاد ابن عائذ: ومنذر بن محمد أحد بني جَحجَبَا، ومات أبو سنان بن محصن الأسدي، ورسول الله - ﷺ - يحاصر بني قريظة فدفن في مقبرتهم.\n_________\n(^١) \"الروض الأنف\" ٣/ ٢٧٠.\n(^٢) سلف برقم (٣٨٠٢) كتاب: مناقب الأنصار، من حديث البراء.","vol":"21","page":250},{"text":"<span data-type='title' id=toc-2473>٣١ - باب غَزْوَةُ ذَاتِ الرِّقَاعِ</span>\nوَهْيَ غَزْوَةُ مُحَارِبِ خَصَفَةَ مِنْ بَنِي ثَعْلَبَةَ مِنْ غَطَفَانَ، فَنَزَلَ نَخْلًا. وَهْيَ بَعْدَ خَيْبَرَ، لأَنَّ أَبَا مُوسَى جَاءَ بَعْدَ خَيْبَر.\n\n٤١٢٥ - وَقَالَ عَبْدُ اللَّهِ بْنُ رَجَاءٍ: أَخْبَرَنَا عِمْرَانُ العَطَّارُ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ - ﵄ أَنَّ النَّبِيَّ - ﷺ - صَلَّى بِأَصْحَابِهِ فِي الْخَوْفِ فِي غَزْوَةِ السَّابِعَةِ غَزْوَةِ ذَاتِ الرِّقَاعِ. [٤١٢٦، ٤١٢٧، ٤١٣٠، ٤١٣٧ - مسلم:٨٤٣ - فتح:٧/ ٤١٦]\nقَالَ ابْنُ عَبَّاسٍ: صَلَّى النَّبِيُّ - ﷺ - الْخَوْفَ بِذِى قَرَدٍ.\n\n٤١٢٦ - وَقَالَ بَكْرُ بْنُ سَوَادَةَ: حَدَّثَنِي زِيَادُ بْنُ نَافِعٍ، عَنْ أَبِي مُوسَى، أَنَّ جَابِرًا حَدَّثَهُم: صَلَّى النَّبِيُّ - ﷺ - بِهِمْ يَوْمَ مُحَارِبٍ وَثَعْلَبَةَ. [انظر: ٤١٢٥ - مسلم: ٨٤٣ - فتح:\n٧/ ٤١٧]\n\n٤١٢٧ - وَقَالَ ابْنُ إِسْحَاق: سَمِعْتُ وَهْبَ بْنَ كَيْسَان، سَمِعْتُ جَابِرًا: خَرَجَ النَّبِيُّ - ﷺ - إِلَى ذَاتِ الرِّقَاعِ مِنْ نَخْلٍ فَلَقِىَ جَمْعًا مِنْ غَطَفَانَ، فَلَمْ يَكُنْ قِتَالٌ، وَأَخَافَ النَّاسُ بَعْضُهُمْ بَعْضًا، فَصَلَّى النَّبِيُّ - ﷺ - رَكْعَتَيِ الْخَوْفِ. [انظر: ٤١٢٥ - مسلم: ٨٤٣ - فتح:٧/ ٤١٧]\nوَقَالَ يَزِيد: عَنْ سَلَمَة: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - يَوْمَ الْقَرَدِ. [٤١٩٤ - مسلم: ١٨٠٦]\n\n٤١٢٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَال: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فِي غَزَاةٍ وَنَحْنُ سِتَّةُ نَفَرٍ بَيْنَنَا بَعِيرٌ نَعْتَقِبُهُ، فَنَقِبَتْ أَقْدَامُنَا وَنَقِبَتْ قَدَمَايَ وَسَقَطَتْ أَظْفَارِي، وَكُنَّا نَلُفُّ عَلَى أَرْجُلِنَا الْخِرَقَ، فَسُمِّيَتْ غَزْوَةَ ذَاتِ الرِّقَاعِ، لِمَا كُنَّا نَعْصِبُ مِنَ الْخِرَقِ عَلَى أَرْجُلِنَا، وَحَدَّثَ أَبُو مُوسَى بِهَذَا، ثُمَّ كَرِهَ ذَاكَ، قَال: مَا كُنْتُ أَصْنَعُ بِأَنْ أَذْكُرَهُ. كَأَنَّهُ كَرِهَ أَنْ يَكُونَ شَيْءٌ مِنْ عَمَلِهِ أَفْشَاهُ. [مسلم: ١٨١٦ - فتح: ٧/ ٤١٧]\n\n٤١٢٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ يَزِيدَ بْنِ رُومَانَ، عَنْ صَالِحِ بْنِ","vol":"21","page":251},{"text":"خَوَّاتٍ، عَمَّنْ شَهِدَ رَسُولَ اللَّهِ - ﷺ - يَوْمَ ذَاتِ الرِّقَاعِ صَلَّى صَلَاةَ الْخَوْفِ، أَنَّ طَائِفَةً صَفَّتْ مَعَهُ، وَطَائِفَةٌ وُجَاهَ الْعَدُوِّ، فَصَلَّى بِالَّتِي مَعَهُ رَكْعَةً، ثُمَّ ثَبَتَ قَائِمًا وَأَتَمُّوا لأَنْفُسِهِم، ثُمَّ انْصَرَفُوا، فَصَفُّوا وُجَاهَ الْعَدُوِّ، وَجَاءَتِ الطَّائِفَةُ الأُخْرَى فَصَلَّى بِهِمِ الرَّكْعَةَ الَّتِى بَقِيَتْ مِنْ صَلَاتِهِ، ثُمَّ ثَبَتَ جَالِسًا، وَأَتَمُّوا لأَنْفُسِهِمْ، ثُمَّ سَلَّمَ بِهِمْ. [مسلم: ٨٤٢ - فتَح: ٧/ ٤٢١]\n\n٤١٣٠ - وَقَالَ مُعَاذٌ: حَدَّثَنَا هِشَامٌ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ قَال: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِنَخْلٍ. فَذَكَرَ صَلَاةَ الْخَوْفِ. [انظر:٤١٢٥ - مسلم:٨٤٣ - فتح:٧/ ٤٢١]\nقَالَ مَالِكٌ: وَذَلِكَ أَحْسَنُ مَا سَمِعْتُ فِي صَلَاةِ الْخَوْفِ.\nتَابَعَهُ اللَّيْثُ، عَنْ هِشَامٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ حَدَّثَه: صَلَّى النَّبِيُّ - ﷺ - فِي غَزْوَةِ بَنِي أَنْمَارٍ.\n\n٤١٣١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ الأَنْصَارِيِّ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ خَوَّاتٍ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ قَال: يَقُومُ الإِمَامُ مُسْتَقْبِلَ الْقِبْلَةِ، وَطَائِفَةٌ مِنْهُمْ مَعَهُ، وَطَائِفَةٌ مِنْ قِبَلِ الْعَدُوِّ وُجُوهُهُمْ إِلَى الْعَدُوِّ، فَيُصَلِّي بِالَّذِينَ مَعَهُ رَكْعَةً، ثُمَّ يَقُومُونَ، فَيَرْكَعُونَ لأَنْفُسِهِمْ رَكْعَةً، وَيَسْجُدُونَ سَجْدَتَيْنِ فِي مَكَانِهِمْ، ثُمَّ يَذْهَبُ هَؤُلَاءِ إِلَى مَقَامِ أُولَئِكَ فَيَرْكَعُ بِهِمْ رَكْعَةً، فَلَهُ ثِنْتَانِ، ثُمَّ يَرْكَعُونَ وَيَسْجُدُونَ سَجْدَتَيْنِ.\nحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ صَالِحِ بْنِ خَوَّاتٍ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ، عَنِ النَّبِيِّ - ﷺ -.\nحَدَّثَنِي مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ قَالَ: حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، عَنْ يَحْيَى، سَمِعَ الْقَاسِمَ، أَخْبَرَنِي صَالِحُ بْنُ خَوَّاتٍ، عَنْ سَهْلٍ حَدَّثَهُ قَوْلَهُ. [مسلم:٨٤١ - فتح: ٧/ ٤٢٢]\n\n٤١٣٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَال: أَخْبَرَنِي سَالِمٌ أَنَّ ابْنَ عُمَرَ - ﵄ - قَال: غَزَوْتُ مَعَ رَسُولِ اللَّهِ - ﷺ - قِبَلَ نَجْدٍ، فَوَازَيْنَا الْعَدُوَّ فَصَافَفْنَا لَهُمْ. [انظر: ٩٤٢ - مسلم: ٨٣٩ - فتح: ٧/ ٤٢٢]\n\n٤١٣٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ","vol":"21","page":252},{"text":"سَالِمِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ - ﷺ - صَلَّى بِإِحْدَى الطَّائِفَتَيْنِ، وَالطَّائِفَةُ الأُخْرَى مُوَاجِهَةُ الْعَدُوِّ، ثُمَّ انْصَرَفُوا، فَقَامُوا فِي مَقَامِ أَصْحَابِهِمْ، فَجَاءَ أُولَئِكَ فَصَلَّى بِهِمْ رَكْعَةً، ثُمَّ سَلَّمَ عَلَيْهِمْ، ثُمَّ قَامَ هَؤُلَاءِ فَقَضَوْا رَكْعَتَهُم. وَقَامَ هَؤُلَاءِ فَقَضَوْا رَكْعَتَهُمْ. [انظر: ٩٤٢ - مسلم: ٨٣٩ - فتح: ٧/ ٤٢٢]\n\n٤١٣٤ - حَدَّثَنَا أَبُو الْيَمَانِ، حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سِنَانٌ وَأَبُو سَلَمَةَ، أَنَّ جَابِرًا أَخْبَرَ أَنَّهُ غَزَا مَعَ رَسُولِ اللَّهِ - ﷺ - قِبَلَ نَجْدٍ. [انظر:٢٩١٠ - مسلم: ٨٤٣ - فتح: ٧/ ٤٢٦]\n\n٤١٣٥ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سِنَانِ بْنِ أَبِي سِنَانٍ الدُّؤَلِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ - ﵄ - أَخْبَرَهُ أَنَّهُ غَزَا مَعَ رَسُولِ اللَّهِ - ﷺ - قِبَلَ نَجْدٍ، فَلَمَّا قَفَلَ رَسُولُ اللَّهِ - ﷺ - قَفَلَ مَعَهُ، فَأَدْرَكَتْهُمُ الْقَائِلَةُ فِي وَادٍ كَثِيرِ الْعِضَاهِ، فَنَزَلَ رَسُولُ اللَّهِ - ﷺ -، وَتَفَرَّقَ النَّاسُ فِي الْعِضَاهِ يَسْتَظِلُّونَ بِالشَّجَرِ، وَنَزَلَ رَسُولُ اللَّهِ - ﷺ - تَحْتَ سَمُرَةٍ، فَعَلَّقَ بِهَا سَيْفَهُ، قَالَ جَابِرٌ فَنِمْنَا نَوْمَةً، ثُمَّ إِذَا رَسُولُ اللَّهِ - ﷺ - يَدْعُونَا، فَجِئْنَاه، فَإِذَا عِنْدَهُ أَعْرَابِيٌّ جَالِسٌ فَقَالَ رَسُولُ اللَّهِ - ﷺ -: \"إِنَّ هَذَا اخْتَرَطَ سَيْفِي، وَأَنَا نَائِمٌ فَاسْتَيْقَظْتُ، وَهْوَ فِي يَدِهِ صَلْتًا، فَقَالَ لِي مَنْ يَمْنَعُكَ مِنِّي؟ قُلْتُ اللَّهُ. فَهَا هُوَ ذَا جَالِسٌ\". ثُمَّ لَمْ يُعَاقِبْهُ رَسُولُ اللَّهِ - ﷺ -. [انظر:٢٩١٠ - مسلم: ٨٤٣ - فتح: ٧/ ٤٢٦]\n\n٤١٣٦ - وَقَالَ أَبَان: حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ قَال: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِذَاتِ الرِّقَاعِ، فَإِذَا أَتَيْنَا عَلَى شَجَرَةٍ ظَلِيلَةٍ تَرَكْنَاهَا لِلنَّبِيِّ - ﷺ -، فَجَاءَ رَجُلٌ مِنَ الْمُشْرِكِينَ وَسَيْفُ النَّبِيِّ - ﷺ - مُعَلَّقٌ بِالشَّجَرَةِ فَاخْتَرَطَهُ، فَقَال: تَخَافُنِي؟ قَال: \"لَا\". قَالَ: فَمَنْ يَمْنَعُكَ مِنِّي؟ قَالَ: \"اللَّهُ\". فَتَهَدَّدَهُ أَصْحَابُ النَّبِيِّ - ﷺ -، وَأُقِيمَتِ الصَّلَاةُ فَصَلَّى بِطَائِفَةٍ رَكْعَتَيْنِ، ثُمَّ تَأَخَّرُوا، وَصَلَّى بِالطَّائِفَةِ الأُخْرَى رَكْعَتَيْنِ، وَكَانَ لِلنَّبِيِّ - ﷺ - أَرْبَعٌ وَلِلْقَوْمِ رَكْعَتَيْنِ.\nوَقَالَ مُسَدَّدٌ، عَنْ أَبِي عَوَانَةَ، عَنْ أَبِي بِشْرٍ: اسْمُ الرَّجُلِ غَوْرَثُ بْنُ الْحَارِثِ، وَقَاتَلَ فِيهَا مُحَارِبَ خَصَفَةَ. [انظر: ٢٩١٠ - مسلم: ٨٤٣ - فتح: ٧/ ٤٢٦]","vol":"21","page":253},{"text":"٤١٣٧ - وَقَالَ أَبُو الزُّبَيْرِ، عَنْ جَابِر: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِنَخْلٍ فَصَلَّى الْخَوْفَ. [انظر: ٤١٢٥ - مسلم:٨٤٣ - فتح: ٧/ ٤٢٦]\nوَقَالَ أَبُو هُرَيْرَةَ: صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - غَزْوَةَ نَجْدٍ صَلَاةَ الْخَوْفِ. وَإِنَّمَا جَاءَ أَبُو هُرَيْرَةَ إِلَى النَّبِيِّ - ﷺ - أَيَّامَ خَيْبَرَ. [انظر: ٤١٢٥ - مسلم: ٨٤٣ - فتح: ٧/ ٤٢٦]\nاعلم أن ابن إسحاق ذكر غزوة ذات الرقاع بعد بني النضير، وغزوة بني النضير عنده في ربيع الأول على رأس خمسة أشهر من وقعة أحد، قال: ثم أقام بعد غزوة بني النضير شهر ربيع -وقال الوقشي: الصواب: شهري ربيع وبعض جمادى- ثم غزا نجدًا يريد بني محارب وبني ثعلبة من غطفان في سنة أربع (^١)، ثم ذكر بعدها بدرًا الآخرة، ثم دومة الجندل، ثم الخندق، ثم بني قريظة (^٢)، وذكرها أبو معشر بعد الخندق وقريظة.\nو(محارب خصفة): هو محارب بن خصفة بن قيس عيلان بن ثعلبة بن سعد بن ذبيان أخي قيس وأنمار ابني بغيض أخي أشجع ابني ريث بن غطفان بن سعد بن قيس عيلان بن مضر أخي ربيعة ابني نزار.\nوقوله: (من بني ثعلبة من غطفان) كذا في نسخة الأصيلي عن أبي أحمد وصوابه: وبني ثعلبة كما جاء بعد ذلك في حديث بكر بن سوادة حدثني زياد بن نافع، عن أبي موسى، عن جابر حدثهم: صلى النبي - ﷺ - بهم يوم محارب وثعلبة. وفي رواية القابسي: خصفة بني ثعلبة.\nقال الجياني: وكلامه وهم، والصواب: محارب خصفة وبني ثعلبة بواو العطف، وهم بنو ثعلبة بن سعد بن ذبيان بن بغيض\n_________\n(^١) السيرة\" لابن هشام ٣/ ٢١٤، وفيه أنه - ﷺ - أقام بعد غزوة بني النضير شهر ربيع وبعض جمادى.\n(^٢) \"السيرة\" لابن هشام ٣/ ٢٢١، ٢٢٨، ٢٢٩، ٢٥٢.","vol":"21","page":254},{"text":"ابن ريث بن غطفان (^١).\nوقوله: (محارب خصفة). أراد التمييز؛ لأن محارب في العرب جماعة، وهذا ابن خصفة، فأراد تمييزه بأبيه من بين أولئك، وقال ابن سعد: ذات الرقاع كانت في المحرم على رأس سبعة وأربعين شهرًا من مهاجره ليلة السبت لعشر خلون منه في أربعمائة، وقيل: في سبعمائة من أصحابه (^٢)، وعند البيهقي: أو ثمانمائة (^٣). وحديث أبي موسى يدل على أنها بعد خيبر؛ لأن قدومه كان بخيبر مع جعفر، فكيف حضر هذِه الغزوة وهي قبلها بمدة، وخيبر سنة سبع أو ست كما قال مالك (^٤) (^٥) وهو حديث مشكل مع صحته، وما ذهب إليه أحد من أهل السير أي أنها بعد خيبر كما نبه عليه الدمياطي [وقال] (^٦) البيهقي: إن كان الواقدي حفظ أنها سميت ذات الرقاع لجبل فيه بقع فيشبه أن تكون الغزوة التي شهدها أبو موسى وأبو هريرة وابن عمر غير هذِه (^٧).\nقلت: قد قال أبو معشر: إنها كانت بعد الخندق وقريظة. وقال ابن عقبة: لا ندري متى كانت غزوة ذات الرقاع قبل بدر أم بعدها أم فيما بينها وبين أحد أم بعد أحد.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٧٣ - ٦٧٤.\n(^٢) \"الطبقات الكبرى\" ٢/ ٦١.\n(^٣) \"دلائل النبوة\" ٣/ ٣٧١.\n(^٤) رواه البيهقي في \"السنن\" ٦/ ٥٦.\n(^٥) ورد في الأصل بعدها: (وحديث أبي موسى يدل على أنها بعد خيبر لأن قدومه)\nوعليها لا … إلى.\n(^٦) زيادة ليست في الأصل، وبها يستقيم الكلام.\n(^٧) \"دلائل النبوة\" ٣/ ٣٧٢.","vol":"21","page":255},{"text":"فصل:\nواستعمل على المدينة أبا ذر الغفاري ويقال: عثمان بن عفان فيما قال ابن هشام (^١)، وهي غزوة ذات الرقاع وسميت بذلك؛ لأنهم رقعوا فيها راياتهم، ويقال: ذات الرقاع شجرة بذلك الموضع، وقيل: لأن أقدامهم نقبت فكانوا يلفون عليها الخرق، وسيأتي من حديث أبي موسى (^٢)، وقال الداودي: لرقع الصلاة فيها.\nوقال ابن حبان في \"سيرته\": لأن الجبل كان فيه سواد وبياض (^٣). وقيل: بل الجبل الذي نزلوا عليه أو الأرض كانت أرضه ذات ألوان تشبه الرقاع فلقي بها جمعًا من غطفان فتقارب الناس ولم يكن بينهم حرب، وقد خاف الناس بعضهم بعضًا، حتى صلى - ﵇ - صلاة الخوف كما سيأتي، ثم انصرف بهم، قال ابن سعد: وكان ذلك أول ما صلاها (^٤).\nوحكى ابن التين قولًا آخر: أن أول ما صلاها في بني النضير. ثم ساق إلى ابن إسحاق من حديث جابر أن رجلًا من بني محارب يقال له: غورث -أي: بالغين المعجمة، وبالمهملة أيضًا- قال لقومه من غطفان ومحارب: ألا أقتل لكم محمدًا؟ فذكر أخذ السيف وإضمامه ومنعه الله منه، فأنزل الله ﴿إِذْ هَمَّ قَوْمٌ﴾ الآية [المائدة: ١١] (^٥).\nوقد رواه من حديث جابر أيضًا أبو عوانة وفيه: فسقط السيف من يده، فأخذه رسول الله - ﷺ -، وقال: \"من يمنعك مني؟ \" فقال: كن خير\n_________\n(^١) \"السيرة\" لابن هشام ٣/ ٢١٤.\n(^٢) سيأتي قريبًا في الباب برقم (٤١٢٨).\n(^٣) \"السيرة\" لابن حبان ص ٢٤٩. وفيه (الخيل) بدل (الجبل).\n(^٤) \"الطبقات الكبرى\" ٢/ ٦١.\n(^٥) \"السيرة\" لابن هشام ٣/ ٢١٦.","vol":"21","page":256},{"text":"آخذ، قال: \"تشهد أن لا إله إلا الله، وأني رسول الله؟ \" قال: لا، ولكن أعاهدك أني لا أقاتلك، ولا أكون مع قوم يقاتلونك، فخلى سبيله، ثم جاء. قومه، فقال: جئتكم من عند خير الناس (^١).\nووقع في […] (^٢) قيل هذا لدعثور بن الحارث من بني محارب، وأن جبريل دفع في صدره، فوقع السيف من يده، ثم أسلم، ثم جاء قومه يدعوهم إلى الإسلام، ونزلت الآية السالفة، والظاهر أن الخبرين واحد وقد قيل: إن هذِه الآية نزلت في أمر بني النضير، والله أعلم.\nوفي انصرافه - ﵇ - من هذِه الغزوة أبطأ جمل جابر بن عبد الله فنخسه بيده الكريمة فانطلق فاشتراه، ثم رده وثمنه. وقال ابن سعد: قالوا: قدم قادم المدينة بجلب له، فأخبر أصحاب رسول الله - ﷺ - أن أنمار وثعلبة قد جمعوا له الجموع، فبلغ ذلك رسول الله - ﷺ - فخرج إليهما -كما سلف- فمضى حتى أتى محالهم بذات الرقاع، فلم يجد في محالهم إلا نسوة، وبعث رسول الله - ﷺ - جعال بن سراقة بشيرًا بسلامته وسلامة المسلمين، قال: وغاب خمس عشرة ليلة (^٣).\nوفي \"الأوسط\" للطبراني عن إبراهيم بن المنذر قال محمد بن طلحة: كانت غزوة ذات الرقاع تسمى غزوة الأعاجيب (^٤). وسيأتي آخر الباب عن أبي هريرة - ﵁ - قال: صليت مع رسول الله - ﷺ - في غزوة\n_________\n(^١) رواه البيهقي في \"الدلائل\" ٣/ ٣٧٥ - ٣٧٦ من طريق أبي عوانة، عن أبي بشر، عن سليمان بن قيس، عن جابر. وسيأتي قريبًا.\n(^٢) كلام غير واضح في الأصل بمقدار ثلاث كلمات.\n(^٣) \"الطبقات الكبرى\" ٢/ ٦١.\n(^٤) \"الأوسط\" ٩/ ٥٤ - ٥٥ (٩١١٢).","vol":"21","page":257},{"text":"نجد صلاة الخوف، وقدومه عام خيبر (^١)، وقال ابن عمر: غزوت مع رسول الله - ﷺ - قبل نجد فذكر صلاة الخوف وإجازته عام الخندق، وقد سلف ما فيه في باب صلاة الخوف (^٢).\nثم ذكر البخاري عن عبد الله بن رجاء فقال: وقال عبد الله بن رجاء: أنا عِمْرَانُ القطان، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ أَنَّ النَّبِي - ﷺ - صَلَّى بِأَصْحَابِهِ فِي الخَوْفِ فِي الغَزْوَةِ السَّابِعَةِ، غَزْوَةِ ذَاتِ الرِّقَاعِ.\nوأخرجه مسلم أيضًا، ثم قال: وقال ابن عباس ﵄ عن النبي - ﷺ - يعني: صلاة الخوف بذي قرد- وسلف في الصلاة (^٣).\nوقال بكر بن سوادة: حَدَّثَنِي زِيَادُ بْنُ نَافِعٍ، عَنْ أَبِي مُوسَى، أَنَّ جَابِرًا حَدَّثَهُمْ: صَلَّى النَّبِيُّ - ﷺ - يَوْمَ مُحَارِبٍ وَثَعْلبَةَ .. الحديث.\nوأبو موسى هذا ذكر أبو مسعود الدمشقي أنه علي بن رباح اللخمي، وقيل: إثه أبو موسى الغافقي واسمه: مالك بن عبادة وله صحبة. والقول الأول أولى كما قاله المزي (^٤).\nثم قال: وَقَالَ ابن إِسْحَاقَ: سَمِعْتُ وَهْبَ بْنَ كَيْسَانَ، سَمِعْتُ جَابِرًا: خَرَجَ النَّبِيُّ - ﷺ - إِلَى ذَاتِ الرِّقَاعِ مِنْ نَخْلٍ فَلَقِيَ جَمْعًا مِنْ غَطَفَانَ، فَلَمْ يَكُنْ قِتَالٌ، وَأَخَافَ الئاسُ بَعْضُهُمْ بَعْضًا، فَصلَّى النَّبِيُّ - ﷺ - رَكْعَتَيِ الخَوْفِ.\n_________\n(^١) سيأتي برقم (٤١٣٧).\n(^٢) سياتي في الباب برقم (٤١٣٢)، وقد سلف في كتاب: الخوف، برقم (٩٤٢).\n(^٣) سلف برقم (٩٤٤).\n(^٤) \"تهذيب الكمال\" ٢٠/ ٤٢٦ - ٤٢٧ (٤٠٦٧).","vol":"21","page":258},{"text":"وهذا أخرجه ابن إسحاق كذلك (^١).\nثم قال: وَقَالَ يَزِيدُ: عَنْ سَلَمَةَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - يَوْمَ القَرَدِ.\nقلت: هذا أسنده في باب: غزوة ذي قرد، عن قتيبة، عن حاتم، عن يزيد هو: ابن أبي عبيد، كما ستعلمه (^٢).\nقال البيهقي: وذكر ابن إسحاق بعد غزوة ذات الرقاع غزوة ذي قرد، والذي لاشك فيه أنها كانت بعد الحديبية -كما يأتي من عند البخاري بعد- وحديث سلمة ينطق بذلك (^٣) قلت: وقرد ماء في شعب، وهي غزوة الطائف في ربيع الأول سنة ست بعد غزوة بني لحيان ناحية عسفان بليال.\nثم ساق أحاديث:\nأحدها:\nحديث أَبِي مُوسَى - ﵁ -: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فِي غَزَاةٍ وَنَحْنُ سِتَّةُ نَفَرٍ بَيْنَنَا بَعِيرٌ نَعْتَقِبُهُ، فَنَقِبَتْ أَقْدَامُنَا وَنَقِبَتْ قَدَمَاي وَسَقَطَتْ أَظْفَارِي، وَكُنَّا نَلُفُّ عَلَى أَرْجُلِنَا الخِرَقَ، فَسُمِّيَتْ غَزْوَةَ ذَاتِ الرِّقَاعِ لِمَا كُنَّا نَعْصِبُ مِنَ الخِرَقِ عَلَئ أَرْجُلِنَا، وَحَدَّثَ أَبُو مُوسَى بهذا ثُمَّ كَرِهَ ذَاكَ، قَالَ: مَا كُنْتُ أَصْنَعُ بِأَنْ أَذْكُرَهُ. كَأَنَّهُ كَرِهَ أَنْ يَكُونَ شَيْءٌ مِنْ عَمَلِهِ أَفْشَاهُ. وقد سلف.\nوهو الذي ينبغي الاعتماد عليه في تسميتها بذات الرقاع؛ لأن الراوي أعرف بذلك.\n_________\n(^١) \"السيرة\" لابن هشام ٣/ ٢١٧.\n(^٢) سيأتي برقم (٤١٩٤).\n(^٣) \"دلائل النبوة\" ٣/ ٣٦٨.","vol":"21","page":259},{"text":"ونقبت أقدامنا- بكسر القاف- وذلك لمشيهم حفاة، فقد نقبت الأرض بعض أقدامهم، وسقطت أظفارهم، يقال: نقب البعير - بالكسر- رق خفه.\nوقوله: (كأنه كره) إلى آخره. وجهه أن فعل كتم الخير أولى من إظهاره، قال تعالى: ﴿وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ﴾ [البقرة: ٢٧١]\nالحديث الثاني:\nحديث صَالِحِ بْنِ خَوَّاتٍ، عَمَّنْ شَهِدَ رَسُولَ اللهِ - ﷺ - يَوْمَ ذَاتِ الرِّقَاعِ. فذكر صفتها.\nوهو في مسلم أيضًا، وهذا الشاهد هو سهل بن أبي حثمة كما ذكره بعد.\nوقَالَ مَالِكٌ: وَذَلِكَ أَحْسَنُ مَا سَمِعْتُ فِي صَلَاةِ الخَوْفِ.\nوَقَالَ مُعَاذٌ: حَدَّثنَا هِشَامٌ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِنَخْلٍ. فَذَكَرَ صَلَاةَ الخَوْفِ.\nتابعه الليث عن هشام، عن يزيد بن أسلم أن القاسم بن محمد حدثه قال: صلى النبي - ﷺ - في غزوة بني أنمار.\nقال البيهقي، بعد ذكره عن البخاري هذا: ورويناه عن الواقدي في قصة الرجل الذي أخبر بالمدينة أن أنمار وثعلبة قد جمعوا لكم جموعًا، فيحتمل أن تكون هذِه الصلاة صلاها أيضًا في هذِه الغزوة وإنما خالف بينها وبين ما روينا عن جابر في صلاتين، لاختلاف الحال به فيهما (^١). قال: وقول من قال: عن أبي الزبير، عن جابر: (بنخل) يوهم أنها وغزوة\n_________\n(^١) \"دلائل النبوة\" ٣/ ٣٧٧ - ٣٧٨.","vol":"21","page":260},{"text":"ذات الرقاع واحدة، ومنهما خرج إلى عسفان، كما أشار إليه ابن إسحاق واختلاف الروايات في كيفية صلاة الخوف، لاختلاف الأحوال به في صلاته -والله أعلم كيف كان- والمقصود معرفة كيفية صلواته.\nالحديث الثالث:\nحديث سَهْلِ بْنِ أَبِي حَثْمَةَ في صلاة الخوف.\nوهو في مسلم أيضًا، ثم ساقه من حديث صالح بن خوات، عن سهل أيضًا.\nثم ساقه من حديث صالح، عن سهل حدثه قوله.\nالحديث الرابع:\nحديث ابن عُمَرَ ﵄ قَالَ: غَزَوْتُ مَعَ رَسُولِ الله - ﷺ - قِبَلَ نَجْدٍ، فَوَازَيْنَا العَدُوَّ فَصَافَفْنَا لَهُمْ. وقد سلف في بابه.\nثم ساقه من حديث ابن عمر أيضًا.\nالحديث الخامس: وقد سلف.\nوالعضاه: شجر من شجر البوادي كالطلح والعوسج، الواحدة عِضَة، الهاء أصلية، وقيل: عِضَهَة، وقيل: عِضَاهَة، فحذفت الهاء الأصلية كما حذفت في الشفة، ثم ردت في العضاه كما في الشفاه وقد يقال: عضة مثل عزة، ثم تجمع على عزوات، وتقرأ العضاه بالهاء وقفًا ووصلًا؛ لأن جمعه جمع تكسير وليست بجمع السلامة مثل الشفاه والمياه.\nثم قال: وقال أبان -هو ابن يزيد العطار- ثنا يحيى بن أبي كثير، عن أبي سلمة، عن جابر، قال: كنا مع رسول الله - ﷺ - بذات الرقاع. فذكر القصة وسماه مشركًا، فتهدده أصحاب رسول الله - ﷺ -، وأقيمت","vol":"21","page":261},{"text":"الصلاة، وصلى بطائفة ركعتين، وصلى بالطائفة الأخرى ركعتين، فكان لرسول الله - ﷺ - أربع ركعات وللقوم ركعتان.\nوقال مسدد، عن أبي عوانة، عن أبي بشر: اسم الرجل غورث بن الحارث وقاتل فيها محارب خصفة. وقال أبو الزبير، عن جابر: كنا مع رسول الله - ﷺ - بنخل، وإنما جاء أبو هريرة إلى رسول الله أيام خيبر. انتهى ما أورده.\nوقصة غورث أسلفناها، وما ذكره عن مسدد أخرجه سعيد بن منصور، عن أبي عوانة، عن أبي بشر، عن سليمان بن قيس -يعني: اليشكري الثقة، عن جابر كما سلف، وزاد بعد قوله: من عند خير الناس: فلما حضرت الصلاة .. فذكر الحديث إلى أن قال: فكان لرسول الله - ﷺ - أربع ركعات وللقوم ركعتين ركعتين (^١)، وأخرجه البيهقي من حديث عارم محمد بن الفضل وعاصم بن علي عن أبي عوانة (^٢). وتعليق أبان (^٣) أخرجه البيهقي من حديث عفان عنه به (^٤)،\nوتعليق أبي الزبير سلف من حديث هشام عنه، وأسنده الطيالسي عن هشام (^٥).\nتنبيهات على ألفاظ وقعت في أحاديث الباب:\nوقد أوضحنا صلاة الخوف، وأحكامها في الصلاة.\n_________\n(^١) \"سنن سعيد بن منصور\" (٢٥٠٤) (ط. الأعظمي).\n(^٢) \"دلائل النبوة\" ٣/ ٣٧٥ - ٣٧٦.\n(^٣) ورد في هامش الأصل: تعليق أبان أخرجه مسلم عن أبي محمد بن أبي شيبة، عن عثمان، عن أبان به (…) إلى عزوه إلى البيهقي والله أعلم.\n(^٤) \"دلائل النبوة\" ٣/ ٣٧٥.\n(^٥) \"مسند الطيالسي\" ٣/ ٣٠٠ (١٨٤٤).","vol":"21","page":262},{"text":"قوله في حديث أبي موسى: (ونحن ستة نفر بيننا بعير نعتقبه) وفيه قول آخر أنهم كانوا ثمانية، وقيل: كانوا أكثر. مشوا حفاة لم يكن لهم إبل، فألقوا الرقاع على أرجلهم.\nوقوله في حديث صالح: (وجاه العدو) هو بضم الواو وكسرها، أي: صلوا وجوههم تلقاء وجوههم.\nوقوله: (ثم ثبت جالسًا، ثم أتموا لأنفسهم، لم يسلم بهم) هو اختيار مالك -كما حكاه البخاري، كما سلف (^١) - وبه قال الشافعي وأصحابه، وقال بذلك مرة؛ لحديث القاسم بن محمد، وهو نحو الأول، إلا أنه ذكر فيه: أن الإمام يسلم ولا ينتظر أن تقضي الطائفة الثانية. وأخذ أشهب مرة بحديث ابن عمر أن الطائفة تمضي إلى مواجهة العدو. وقيل: تقضي، فإذا صلى بالثانية وقضت قضت الأولى بعدها. وحمل عليه ابن حبيب، أنهما يقضيان معًا. وليس في البخاري كذلك، إنما قال: (ثم قام هؤلاء فقضوا ركعتهم. وقام هؤلاء فقضوا ركعتهم).\nوفيه -في بعض أحاديث ابن عمر- أن الثانية تقضي، ثم تصلي بعدها الأولى. وذكر عن أشهب قول آخر أن الأولى تأتي بالركعة الثانية والطائفة الثانية وجاه العدو، فإذا انصرفت الأولى وقفت وجاه العدو، ثم قضت الطائفة الثانية ركعتها الثانية.\nوذكر أبو عبد الملك قولًا آخر أنه بالخيار عما ورد من الأحاديث؛ فإن كانوا في الحضر، فالمشهور أنهم يصلون خلافًا لعبد الملك، واحتج بقوله: ﴿وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ﴾ [النساء:١٠١]، فإن كانت رباعية فاختلف\n_________\n(^١) يقصد تعليق مالك الذي ذكره عقب حديث (٤١٣٠).","vol":"21","page":263},{"text":"هل يثبت في الجلسة الأولى وينتظر الثانية جالسًا، وإن كانت مغربًا يصلي بفرقة ركعتين وبالثانية ركعة، وهو أفضل من عكسه -في الأظهر عندنا- واستشكل ابن التين رواية جابر السالفة: فكانت لرسول الله - ﷺ - أربع ركعات وللقوم ركعتان. وقال: إن فيه نظرًا؛ لأنهم كانوا في سفر، وإن قلنا: إن المسافر بالخيار فيكف يصلي لكل طائفة ركعتين، وهو يصلي أكثر من المأمومين.\nوهذا إنما قاله جابر راوي الحديث أن الإمام يصلي ركعتين والمأموم كل طائفة ركعة، ويأتي أن القصر في عدد الركعات. وبه قال الحسن وطاوس، والذي روي هنا خلافه.\nقلت: لا إشكال بل يحمل على أنهم صلوا ركعتين، ثم كملوا ولهذا قال: ثم تأخروا، والأخرى كذلك.","vol":"21","page":264},{"text":"<span data-type='title' id=toc-2474>٣٢ - باب غَزْوَةُ بَنِي الْمُصْطَلِقِ مِنْ خُزَاعَةَ، هْيَ غَزْوَةُ الْمُرَيْسِيعِ</span>\nقَالَ ابْنُ إِسْحَاق: وَذَلِكَ سَنَةَ سِتٍّ. وَقَالَ مُوسَى بْنُ عُقْبَة: سَنَةَ أَرْبَعٍ. وَقَالَ النُّعْمَانُ بْنُ رَاشِدٍ، [عَنِ الزُّهْرِيِّ]: كَانَ حَدِيثُ الإِفْكِ فِي غَزْوَةِ الْمُرَيْسِيعِ\n\n٤١٣٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنِ ابْنِ مُحَيْرِيزٍ أَنَّهُ قَالَ: دَخَلْتُ الْمَسْجِدَ فَرَأَيْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ فَجَلَسْتُ إِلَيْه، فَسَأَلْتُهُ عَنِ الْعَزْلِ، قَالَ أَبُو سَعِيدٍ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ - ﷺ - فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَأَصَبْنَا سَبْيًا مِنْ سَبْيِ الْعَرَبِ، فَاشْتَهَيْنَا النِّسَاءَ وَاشْتَدَّتْ عَلَيْنَا الْعُزْبَةُ، وَأَحْبَبْنَا الْعَزْلَ، فَأَرَدْنَا أَنْ نَعْزِلَ، وَقُلْنَا نَعْزِلُ وَرَسُولُ اللَّهِ - ﷺ - بَيْنَ أَظْهُرِنَا قَبْلَ أَنْ نَسْأَلَهُ؟! فَسَأَلْنَاهُ عَنْ ذَلِكَ فَقَال: \"مَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا، مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَوْمِ الْقِيَامَةِ إِلاَّ وَهْيَ كَائِنَةٌ\" [انظر: ٢٢٢٩ - مسلم: ١٤٣٨ - فتح: ٧/ ٤٢٨]\n\n٤١٣٩ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: غَزَوْنَا مَعَ رَسُولِ اللَّهِ - ﷺ - غَزْوَةَ نَجْدٍ، فَلَمَّا أَدْرَكَتْهُ الْقَائِلَةُ وَهْوَ فِي وَادٍ كَثِيرِ الْعِضَاهِ، فَنَزَلَ تَحْتَ شَجَرَةٍ وَاسْتَظَلَّ بِهَا وَعَلَّقَ سَيْفَهُ، فَتَفَرَّقَ النَّاسُ فِي الشَّجَرِ يَسْتَظِلُّونَ، وَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَعَانَا رَسُولُ اللَّهِ - ﷺ - فَجِئْنَا، فَإِذَا أَعْرَابِيٌّ قَاعِدٌ بَيْنَ يَدَيْهِ، فَقَال: \"إِنَّ هَذَا أَتَانِي وَأَنَا نَائِمٌ، فَاخْتَرَطَ سَيْفِي، فَاسْتَيْقَظْتُ، وَهْوَ قَائِمٌ عَلَى رَأْسِي مُخْتَرِطٌ صَلْتًا، قَال: مَنْ يَمْنَعُكَ مِنِّي؟ قُلْتُ اللَّهُ. فَشَامَهُ، ثُمَّ قَعَدَ، فَهْوَ هَذَا\". قَالَ: وَلَمْ يُعَاقِبْهُ رسول الله - ﷺ -. [انظر: ٢٩١٠ - مسلم: ٨٤٣ - فتح: ٧/ ٤٢٩]\nالشرح:\nالمصطلق اسمه: جذيمة بن سعد بن كعب بن عمرو بن لحي، وهو","vol":"21","page":265},{"text":"ربيعة بن حارثة بن عمرو مزيقياء. ووقع في \"سيرة ابن حبان\" أن المصطلق اسمه: سعد بن عمرو، والمعروف ما ذكرناه، وخالف ابن سعد فقال: هي في شعبان سنة خمس يوم الإثنين لليلتين خلتا منه، والخندق بعدها عنده، في ذي القعدة من السنة (^١). وكذا ذكره الواقدي (^٢).\nقال الحاكم في \"إكليله\": وهو أشبه من قول ابن إسحاق. وذكرها أبو معشر أيضًا قبل الخندق، ونزلت فيها آية التيمم. وما ذكره البخاري عن موسى بن عقبة، قد ذكر البيهقي في \"دلائله\" بإسناده عن موسى بن عقبة، عن ابن شهاب، أنها كانت في شعبان سنة خمس، قال: ورويناه عن قتادة أيضًا، والواقدي (^٣). وقد خرج البخاري أن ابن عمر غزاها مع رسول الله - ﷺ - (^٤). وما ذكره عن النعمان، عن الزهري أسنده البيهقي، عن النعمان ومعمر أيضًا، عنه، عن عروة، عن عائشة. قال البيهقي: وإليه ذهب أهل المغازي محمد بن يسار، ومحمد بن عمر الواقدي (^٥).\nواعلم أن ابن إسحاق ذكر بعد ذات الرقاع غزوة بدر الآخرة، ثم دومة الجندل -كما أسلفناه- سميت بدومة بن إسماعيل؛ لأنه نزلها. ثم الخندق وبعدها غزوة بني قريظة. وذكر ابن سعد بعدها سرية محمد بن مسلمة إلى القرطاء، ثم سرية عبد الله بن عتيك لقتل أبي رافع بن أبي الحقيق (^٦).\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٦٣، ٦٥.\n(^٢) \"مغازي الواقدي\" ص ٤٠٥.\n(^٣) \"دلائل النبوة\" ٤/ ٤٥.\n(^٤) سلف برقم (٢٥٤١) كتاب: العتق، باب: من ملك من العرب رقيقًا.\n(^٥) \"دلائل النبوة\" ٤/ ٦٣ - ٦٤.\n(^٦) \"طبقات ابن سعد\" ٢/ ٧٨، ٩١.","vol":"21","page":266},{"text":"وذكر ابن إسحاق إسلام عمرو بن العاصي وخالد بن الوليد، ثم ذكر غزوة ذي قرد -بفتح القاف والراء. وحكى السهيلي عن أبي علي ضمهُما (^١). ويقال لها: غزوة الغابة- وسرية سعيد بن زيد إلى العرنيين في شوال سنة ست عند ابن سعد (^٢).\nفصل:\nقتل النبي - ﷺ - من بني المصطلق وسبى جويرية بنت الحارث، وأعتقها وتزوجها، وكانت الأسرى أكثر من سبعمائة، فطلبتهم منه ليلة دخل بها فوهبهم لها.\nفائدة:\nالمصطلق مفتعل من الصلق: وهو رفع الصوت. والمريسيع ماء لخزاعة، بينه وبين الفرع نحو يوم، وبين الفرع والمدينة ثمانية برد، وهو من قولهم: رسعت عين الرجل، إذا دمعت من فساد، وهو فساد الأجفان، وقد رسع الرجل فهو أرسع، وفيه لغة أخرى: رسَّع ترسيعًا فهو مُرسِّع ومُرسِّعة، وقد ترسَّعت عينه أيضًا ترسيعًا.\nثم ذكر البخاري حديث أبي سعيد الخدري، وحديث جابر.\nأما حديث أَبُي سَعِيدٍ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةِ بَنِي المُصْطَلِقِ، فَأَصَبْنَا سَبْيًا مِنْ سَبْي العَرَبِ، فذكر حديث العزل.\nوفيه: فَسَأَلْنَاهُ عَنْ ذَلِكَ فَقَالَ: \"مَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا، مَا مِنْ نَسَمَةٍ\nكائِنَةٍ إِلَى يَوْمِ القِيَامَةِ إِلَّا وَهْيَ كائِنَةٌ\".\n_________\n(^١) \"الروض الأنف\" ٤/ ١٤.\n(^٢) هكذا في الأصل، وفي \"طبقات ابن سعد\" ٢/ ٩٣: (سرية كُرْز بن جابر الفهري)،\nبدلا من (سعيد بن زيد). وفي \"سيرة ابن هشام\" ٣/ ٣٢٤، و\"طبقات ابن سعد\"\n٢/ ٨١ أن رسول الله - ﷺ - أمَّر على غزوة ذي قرد (سعد بن زيد).","vol":"21","page":267},{"text":"حقيقة العزل: أن يجامع، فإذا قارب الإنزال نزع قصد الإنزال خارجه، وعندنا أن الأولى تركه، وهو جائز في الحرة والأمة بالإذن وعدمه، وقطع الرافعي في الأمة بالجواز، وقال: لا خلاف فيه، وصاحب \"البحر\" حكى الخلاف فيه رعاية لحق الولد.\nوحاصل الخلاف في الحرة ثلاثة أوجه: ثالثها: يجوز بالإذن وهو قول مالك، واعتبر إذن موالي المرأة ولم يعتبره في التسرِّي.\nواختلف هل كانوا أهل كتاب، فقال الأصيلي: كانوا عبدة أوثان، وإنما أباح - ﵇ - وطأهن قبل نزول: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [لبقرة: ٢٢١]، وقال الداودي: كانوا أهل كتاب؛ ولذلك لا نحتاج إلى إسلامهن قبل الوطء، والأول أولى؛ لقوله: (فأصبنا سبيًا من سبي العرب) وهذا الحديث في قوله: \"ما عليكم أن لا تفعلوا\" استدل به على الإباحة والمنع، وأنه إلى النهي أقرب، وقال المبرد: معناه: لا بأس عليكم أن تفعلوا، ومعنى (لا) الثانية ظرفًا، وحجة من منع حديث مسلم أنه - ﵇ - سئل عنه، فقال: \"إنه الوأد الخفي\" (^١).\nوقوله: (\"ما من نسمة كائنة إلى يوم القيامة إلا وهي كائنة\") أي: قد جفَّ القلم بكل ما يكون، فيؤخذ منه أن الولد يكون مع العزل؛ ولهذا لو قال: وطئت وعزلت، حرم عليه النفي، قال شمر: النسمة: كل فى دابة فيها روح، والنسم: الروح، والتقدير: ما من ذي نسمة. ويراد بها الذكر والأنثى، وقال القزاز: كل إنسان نسمة، ونفسه نسمة.\nوأما حديث جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: غَزَوْنَا مَعَ رَسُولِ اللهِ - ﷺ - غَزْوَةَ\n_________\n(^١) رواه مسلم (١٤٤٢/ ١٤١) كتاب: النكاح، باب: جواز الغيلة. من حديث جُدامة بنت وهب.","vol":"21","page":268},{"text":"نَجْدٍ. قد سلف في الغزوة قبلها (^١).\nوقوله فيه: (فشامه) أي: رده في الغمد، وهو من الأضداد، يقال: شامه إذا سلَّه، وشامه إذا رده في غمده، وإنما لم يواجهه؛ لأنه كان يستميلهم بذلك ليرغبهم في الدخول في الإسلام.\nو(العضاه) سلف في الغزوة قبلها. وحكى أبو حنيفة خلافًا فيه: هل هي ذات الشوك، أو العظام من الشجر أجمع؟\nوقال الفراء: النحويون على الأول، ورأينا العرب على الثاني، وقال أبو الهيثم: الزيتون والنخل من العضاه، وقيَّدها بعضهم بالشجرة الطويلة، وفي \"المحكم\": ويجمع أيضًا: عضون (^٢).\n_________\n(^١) سلف برقم (٤١٣٥).\n(^٢) \"المحكم\" ١/ ٥٩.","vol":"21","page":269},{"text":"<span data-type='title' id=toc-2475>٣٣ - باب غَزْوَةُ أَنْمَارٍ</span>\n٤١٤٠ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا عُثْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ سُرَاقَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الأَنْصَارِيِّ قَال: رَأَيْتُ النَّبِيَّ - ﷺ - فِي غَزْوَةِ أَنْمَارٍ يُصَلِّي عَلَى رَاحِلَتِهِ، مُتَوَجِّهًا قِبَلَ الْمَشْرِقِ مُتَطَوِّعًا.\nذكر فيه حديث جَابِرِ بْنِ عَبْدِ اللهِ الأَنْصَارِيِّ ﵄ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - فِي غَزْوَةِ أَنْمَارٍ يُصَلِّي عَلَى رَاحِلَتِهِ، مُتَوَجِّهًا قِبَلَ المَشْرِقِ مُتَطَوِّعًا.\nوقد سلف في الصلاة من غير هذا الوجه عن جابر، وسلف الكلام عليه (^١).\n_________\n(^١) سلف برقم (٤٠٠) باب: التوجه نحو القبلة حيث كان.","vol":"21","page":270},{"text":"<span data-type='title' id=toc-2476>٣٤ - باب حَدِيثُ الإِفْكِ</span>\nوَالأَفَكِ بِمَنْزِلَةِ النَّجْسِ وَالنَّجَسِ. يُقَال: إِفْكُهُمْ وأَفْكُهم (وأفَكُهم) (^١).\n\n٤١٤١ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَال: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، وَسَعِيدُ بْنُ الْمُسَيَّبِ، وَعَلْقَمَةُ بْنُ وَقَّاصٍ، وَعُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا، وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا، وَبَعْضُهُمْ كَانَ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَثْبَتَ لَهُ اقْتِصَاصًا، وَقَدْ وَعَيْتُ عَنْ كُلِّ رَجُلٍ مِنْهُمُ الْحَدِيثَ الَّذِى حَدَّثَنِي عَنْ عَائِشَةَ، وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا، وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لَهُ مِنْ بَعْضٍ، قَالُوا: قَالَتْ عَائِشَة: كَانَ رَسُولُ اللَّهِ - ﷺ - إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ، فَأَيُّهُنَّ خَرَجَ سَهْمُهَا، خَرَجَ بِهَا رَسُولُ اللَّهِ - ﷺ - مَعَهُ. قَالَتْ عَائِشَة: فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ فِيهَا سَهْمِي، فَخَرَجْتُ مَعَ رَسُولِ اللَّهِ - ﷺ - بَعْدَ مَا أُنْزِلَ الْحِجَابُ، فَكُنْتُ أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ، فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ - ﷺ - مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ [وَ] دَنَوْنَا مِنَ الْمَدِينَةِ قَافِلِينَ، آذَنَ لَيْلَةً بِالرَّحِيلِ، فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ، فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى رَحْلِي، فَلَمَسْتُ صَدْرِي، فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ ظَفَارِ قَدِ انْقَطَعَ، فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي، فَحَبَسَنِي ابْتِغَاؤُهُ. قَالَتْ: وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يُرَحِّلُونِي فَاحْتَمَلُوا هَوْدَجِي، فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِى كُنْتُ أَرْكَبُ عَلَيْهِ، وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ، وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَهْبُلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ، إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ، فَلَمْ يَسْتَنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ حِينَ رَفَعُوهُ وَحَمَلُوهُ، وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ، فَبَعَثُوا الْجَمَلَ فَسَارُوا، وَوَجَدْتُ عِقْدِى بَعْدَ مَا اسْتَمَرَّ الْجَيْشُ، فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا مِنْهُمْ دَاعٍ\n_________\n(^١) عليها في الأصل: (كذا)، وفي الهامش: هذِه الثالثة لا أعرفها.","vol":"21","page":271},{"text":"وَلَا مُجِيبٌ، فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ، وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ، فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ، وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ، فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ، فَعَرَفَنِي حِينَ رَآنِي، وكَانَ رآني قَبْلَ اِلحجَابِ، فَاسْتَيقَظْتُ بِاسْترْجَاعِهِ حِينَ عَرَفَنِي، فَخَمَّرْت وَجْهِي بِجِلْبَابِي، وَوَاللهِ ما تَكَلَّمْنَا بِكَلِمةٍ وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ، وَهَوَى حَتَّى أَنَاخَ رَاحِلَتَهُ، فَوَطِئَ عَلَى يَدِهَا، فَقُمْتُ إِلَيْهَا فَرَكِبْتُهَا، فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ، وَهُمْ نُزُولٌ، قَالَت: فَهَلَكَ فِيَّ مَنْ هَلَكَ، وَكَانَ الَّذِي تَوَلَّى كِبْرَ الإِفْكِ عَبْدَ اللَّهِ بْنَ أُبَيِّ ابْنَ سَلُولَ.\nقَالَ عُرْوَة: أُخْبِرْتُ أَنَّهُ كَانَ يُشَاعُ وَيُتَحَدَّثُ بِهِ عِنْدَهُ، فَيُقِرُّهُ وَيَسْتَمِعُهُ وَيَسْتَوْشِيهِ.\nوَقَالَ عُرْوَةُ أَيْضًا: لَمْ يُسَمَّ مِنْ أَهْلِ الإِفْكِ أَيْضًا إِلاَّ حَسَّانُ بْنُ ثَابِتٍ، وَمِسْطَحُ بْنُ أُثَاثَةَ، وَحَمْنَةُ بِنْتُ جَحْشٍ فِي نَاسٍ آخَرِينَ، لَا عِلْمَ لِي بِهِمْ، غَيْرَ أَنَّهُمْ عُصْبَةٌ -كَمَا قَالَ اللَّهُ تَعَالَى- وَإِنَّ كُبْرَ ذَلِكَ يُقَالُ: عَبْدُ اللَّهِ بْنُ أُبَيِّ ابْنُ سَلُولَ. قَالَ عُرْوَةُ كَانَتْ عَائِشَةُ تَكْرَهُ أَنْ يُسَبَّ عِنْدَهَا حَسَّانُ، وَتَقُولُ: إِنَّهُ الَّذِي قَال:\nفَإِنَّ أَبِي وَوَالِدَهُ وَعِرْضِي … لِعِرْضِ مُحَمَّدٍ مِنْكُمْ وِقَاءُ\nقَالَتْ عَائِشَةُ فَقَدِمْنَا الْمَدِينَة، فَاشْتَكَيْتُ حِينَ قَدِمْتُ شَهْرًا، وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الإِفْكِ، لَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ، وَهْوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللَّهِ - ﷺ - اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي، إِنَّمَا يَدْخُلُ عَلَيَّ رَسُولُ اللَّهِ - ﷺ - فَيُسَلِّمُ ثُمَّ يَقُولُ \"كَيْفَ تِيكُمْ\" ثُمَّ يَنْصَرِفُ، فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ بِالشَّرِّ، حَتَّى خَرَجْتُ حِينَ نَقَهْتُ، فَخَرَجْتُ مَعَ أُمِّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ، وَكَانَ مُتَبَرَّزَنَا، وَكُنَّا لَا نَخْرُجُ إِلاَّ لَيْلًا إِلَى لَيْلٍ، وَذَلِكَ قَبْلَ أَنْ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا. قَالَتْ وَأَمْرُنَا أَمْرُ الْعَرَبِ الأُوَلِ فِي الْبَرِّيَّةِ قِبَلَ الْغَائِطِ، وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا، قَالَتْ: فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ -وَهْيَ ابْنَةُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ، وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ","vol":"21","page":272},{"text":"الْمُطَّلِبِ- فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي، حِينَ فَرَغْنَا مِنْ شَأْنِنَا، فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ: تَعِسَ مِسْطَحٌ. فَقُلْتُ: لَهَا بِئْسَ مَا قُلْتِ، أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا؟ فَقَالَت: أَيْ هَنْتَاهْ وَلَمْ تَسْمَعِي مَا قَالَ؟ قَالَتْ: وَقُلْتُ: مَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الإِفْكِ، قَالَتْ: فَازْدَدْتُ مَرَضًا عَلَى مَرَضِى، فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَيَّ رَسُولُ اللَّهِ - ﷺ - فَسَلَّم، ثُمَّ قَالَ: \"كَيْفَ تِيكُمْ؟ \". فَقُلْتُ لَهُ: أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَيَّ؟ قَالَتْ: وَأُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا، قَالَتْ: فَأَذِنَ لِي رَسُولُ اللَّهِ - ﷺ -، فَقُلْتُ لأُمِّي: يَا أُمَّتَاهُ، مَاذَا يَتَحَدَّثُ النَّاسُ؟ قَالَتْ: يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ، فَوَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا ضَرَائِرُ إِلاَّ كَثَّرْنَ عَلَيْهَا. قَالَتْ: فَقُلْت: سُبْحَانَ اللَّه! أَوَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ قَالَتْ: فَبَكَيْتُ تِلْكَ اللَّيْلَةَ، حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ، وَلَا أَكْتَحِلُ بِنَوْمٍ، ثُمَّ أَصْبَحْتُ أَبْكِي قَالَتْ: وَدَعَا رَسُولُ اللَّهِ - ﷺ - عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْأَلُهُمَا وَيَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ، قَالَتْ: فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللَّهِ - ﷺ - بِالَّذِى يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ، وَبِالَّذِى يَعْلَمُ لَهُمْ فِي نَفْسِهِ، فَقَالَ أُسَامَة: أَهْلَكَ، وَلَا نَعْلَمُ إِلاَّ خَيْرًا.\nوَأَمَّا عَلِيٌّ فَقَالَ: يَا رَسُولَ اللَّه، لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ، وَالنِّسَاءُ سِوَاهَا كَثِيرٌ، وَسَلِ الْجَارِيَةَ تَصْدُقْكَ. قَالَت: فَدَعَا رَسُولُ اللَّهِ - ﷺ - بَرِيرَةَ فَقَال: \"أَيْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ؟ \". قَالَتْ لَهُ بَرِيرَةُ: وَالَّذِى بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ عَلَيْهَا أَمْرًا قَطُّ أَغْمِصُهُ، غَيْرَ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ، تَنَامُ عَنْ عَجِينِ أَهْلِهَا، فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ. قَالَتْ: فَقَامَ رَسُولُ اللَّهِ - ﷺ - مِنْ يَوْمِهِ، فَاسْتَعْذَرَ مِنْ عَبْدِ اللَّهِ بْنِ أُبَيٍّ وَهْوَ عَلَى الْمِنْبَرِ فَقَال: \"يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي عَنْهُ أَذَاهُ فِي أَهْلِي؟ وَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلاَّ خَيْرًا، وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلاَّ خَيْرًا، وَمَا يَدْخُلُ عَلَى أَهْلِي إِلاَّ مَعِي\". قَالَتْ فَقَامَ سَعْدُ بْنُ مُعَاذ -أَخُو بَنِي عَبْدِ الأَشْهَلِ- فَقَال: أَنَا يَا رَسُولَ اللَّهِ أَعْذِرُكَ، فَإِنْ كَانَ مِنَ الأَوْسِ ضَرَبْتُ عُنُقَهُ، وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ. قَالَت: فَقَامَ رَجُلٌ مِنَ الْخَزْرَجِ -وَكَانَتْ أُمُّ حَسَّانَ بِنْتَ عَمِّهِ مِنْ فَخِذِهِ- وَهْوَ سَعْدُ بْنُ عُبَادَةَ، وَهْوَ سَيِّدُ الْخَزْرَجِ. قَالَتْ: وَكَانَ قَبْلَ ذَلِكَ","vol":"21","page":273},{"text":"رَجُلًا صَالحًِا، ولكن احْتَمَلَتْة الحَمِيَّةُ، فَقَالَ لِسَعْدٍ: كَذَبْتَ لَعَمْر اللهِ، لَا تَقْتلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ، وَلَوْ كَانَ مِنْ رَهْطِكَ مَا أَحْبَبْتَ أَنْ يُقْتَلَ. فَقَامَ أُسَيْدُ بْن حُضَيْرٍ -وَهْوَ ابن عَمِّ سَعْدٍ- فَقَالَ لِسَعْدِ بْنِ عبَادَةَ: كَذَبْتَ لَعَمْرُ اللهِ، لَنَقْتلَنَّهُ، فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ المنَافِقِينَ. قَالَتْ: فَثَارَ الَحيَّانِ الأوْسُ وَالخزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلوا، وَرَسول اللهِ - ﷺ - قَائِمٌ عَلَى الِمنْبَرِ. قَالَتْ: فَلَمْ يَزَلْ رَسُولُ اللهِ - ﷺ - يُخَفِّضُهمْ حَتَّى سَكَتُوا وَسَكَتَ، قَالَتْ: فَبَكَيْتُ يَوْمِي ذَلِكَ كُلَّهُ، لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ. قَالَتْ: وَأَصْبَحَ أَبَوَايَ عِنْدِي، وَقَدْ بَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا، لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ، حَتَّى إِنِّي لأظُنُّ أَنَّ البُكَاءَ فَالِقٌ كَبِدِي، فَبَيْنَا أَبَوَايَ جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي فَاسْتَأْذَنَتْ عَلَيَّ امْرَأَة مِنَ الأَنْصَارِ، فَأَذِنْتُ لَهَا، فَجَلَسَتْ تَبْكِي مَعِي.\nقَالَتْ: فَبَيْنَا نَحْن عَلَى ذَلِكَ دَخَلَ رَسُولُ اللهِ - ﷺ - عَلَيْنَا، فَسَلَّمَ ثُمَّ جَلَسَ. قَالَتْ: وَلم يجلِسْ عِنْدِي مُنْذ قِيلَ مَا قِيلَ قَبْلَهَا، وَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْني بِشَيْءٍ. قَالَتْ: فَتَشَهَّدَ رَسولُ اللهِ - ﷺ - حِينَ جَلَسَ ثُمَّ قَالَ: \"أَمَّا بَعْدُ يَا عَائِشَةُ، إِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا، فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ، وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبِ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ، فَإِنَّ العَبْدَ إِذَا اعْتَرَفَ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ\". قَالَتْ: فَلَمَّا قَضَى رَسُول اللهِ - ﷺ - مَقَالتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً، فَقُلْتُ لأبِي: أَجِبْ رَسولَ اللهِ - ﷺ - عَنِّي فِيمَا قَالَ. فَقَالَ أَبِي: والله مَا أَدْرِي مَا أَقُولُ لِرَسولِ الله - ﷺ - فَقُلْتُ لأمُّي: أَجِيبِي رَسولَ اللهِ - ﷺ - فِيمَا قَالَ. قَالَتْ أُمِّي: والله ماَ أَدْرِي مَا أَقُول لِرَسُولِ اللهِ - ﷺ -. فَقُلْتُ: وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ مِنَ القُرْآنِ كَثِيرًا: إِنِّي والله لَقَدْ عَلِمْتُ لَقَدْ سَمِعْتُمْ هذا الَحدِيثَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكمْ وَصَدَّقْتمْ بِهِ، فَلَئِنْ قلْتُ لَكمْ إِنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي، وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ - والله يَعْلَمُ أنَي مِنْهُ بَريئَةٌ - لَتُصَدِّقُنِّي، فَوَاللَّهِ لَا أَجِد لِي وَلَكمْ مَثَلًا إِلَّا أَبَا يُوسُفَ حِينَ قَالَ: ﴿فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ [يوسف: ١٨] ثمَّ تَحَوَّلْتُ وَاضْطَجَعْتُ عَلَى فِرَاشِي، والله يَعْلَمُ أَنيِّ حِينَئِذٍ بَرِيئَةٌ، وَأَنَّ اللهَ مُبَرِّئِي بِبَرَاءتي، ولكن والله مَا كُنْتُ أَظُنُّ أَنَّ اللهَ مُنْزِلٌ فِي شَأْنِي وَحْيًا يتْلَى، لَشَأْنيِ فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ، ولكن","vol":"21","page":274},{"text":"كُنْتُ أَرْجُو أَنْ يَرى رَسُولُ اللهِ - ﷺ - فِى النَّوْمِ رؤيا يُبَرِّئنِي اللهُ بِهَا، فَوَاللَّهِ مَا رَامَ رَسُول اللهِ - ﷺ - مَجْلِسَهُ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ البَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ، فَأَخَذَهُ مَا كَانَ يَأْخُذهُ مِنَ البُرَحَاءِ، حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِنَ العَرَقِ مِثْلُ الجُمَانِ وَهْوَ فِي يَوْمٍ شَاتٍ، مِنْ ثِقَلِ القَوْلِ الذِي أئزِلَ عَلَيْهِ. قَالَتْ: فَسُرِّيَ عَنْ رَسُولِ اللهِ - ﷺ - وَهْوَ يَضْحَكُ، فَكَانَتْ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ: \"يَا عَائِشَةُ، أَمَّا اللهُ فَقَدْ بَرَّأَكِ\". قَالَتْ: فَقَالَتْ لي أمِّي: قُومِي إِلَيْهِ. فَقُلْتُ: والله لَا أَقُومُ إِلَيْهِ، فَإِنِّي لَا أَحْمَدُ إِلَّا اللهَ -﷿-. قَالَتْ: وَأَنْزَلَ الله تَعَالَى: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ﴾ [النور:١١] العَشْرَ الآيَاتِ، ثمَّ أَنْزَلَ اللهُ هذا فِي بَرَاءَتِي.\nقَالَ أَبُو بَكْرٍ الصِّدِّيقُ -وَكَانَ يُنْفِق عَلَى مِسْطَحِ بْنِ أثاثَةَ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ-: والله لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَ الذِي قَالَ لِعَائِشَةَ مَا قَالَ. فَأَنْزَلَ اللهُ: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ﴾ إِلَى قَوْلِهِ: ﴿غَفُورٌ رَحِيمٌ﴾ قَالَ أَبُو بَكْرٍ الصِّدِّيقُ: بَلَى والله، إِنِّي لأحُبُّ أَنْ يَغْفِرَ اللهُ لِي. فَرَجَعَ إِلَى مِسْطُحٍ لنَّفَقَةَ التِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ: والله لَا أَنْزِعُهَا مِنْة أَبَدًا. قَالَتْ عَائِشَةُ: وَكَانَ رَسُولُ اللهِ - ﷺ - سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي، فَقَالَ لِزَينَبَ: \"مَاذَا عَلِمْتِ أَوْ رَأَيْتِ؟ \". فَقَالَتْ: يَا رَسُولَ اللهِ، أَحْمِي سَمْعِي وَبَصَرِي، والله مَا عَلِمْتُ إِلَّا خَيْرًا. قَالَتْ عَائِشَة: وَهْيَ التِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ - ﷺ -، فَعَصَمَهَا الله بِالْوَرَعِ. قَالَتْ: وَطَفِقَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ لَهَا، فَهَلَكَتْ فِيمَنْ هَلَكَ. قَالَ ابن شِهَابٍ: فهذا الذِي بَلَغَنِي مِنْ حَدِيثِ هؤلاء الرَّهْطِ. ثمَّ قَالَ غرْوَةُ: قَالَتْ عَائِشَةُ: والله إِنَّ الرَّجُلَ الذِي قِيلَ لَة ما قِيلَ لَيَقُول: سُبْحَانَ اللهِ! فَوَالَّذِي نَفْسِي بِيَدِهِ مَا كَشَفْتُ مِنْ كَنَفِ أُنْثَى قَطُّ. قَالَتْ: ثمَّ قُتِلَ بَعْدَ ذَلِكَ فِي سَبِيلِ اللهِ. [انظر: ٢٥١٣ - مسلم: ٢٧٧٠ - فتح: ٧/ ٤٣١]\n\n٤١٤٢ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ قَالَ: أَمْلَى عَلَيَّ هِشَامُ بْنُ يُوسُفَ مِنْ حِفْظِه: أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: قَالَ لِي الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ: أَبَلَغَكَ أَنَّ عَلِيًّا كَانَ فِيمَنْ قَذَفَ عَائِشَةَ؟ قُلْتُ: لَا، وَلَكِنْ قَدْ أَخْبَرَنِي رَجُلَانِ مِنْ قَوْمِكِ: أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَن، وَأَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ لَهُمَا: كَانَ عَلِيٌّ مُسَلِّمًا فِي شَأْنِهَا. [فتح: ٧/ ٤٣١]","vol":"21","page":275},{"text":"٤١٤٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَة، عَنْ حُصَيْنٍ، عَنْ أَبِي وَائِلٍ قَال: حَدَّثَنِي مَسْرُوقُ بْنُ الأَجْدَعِ قَال: حَدَّثَتْنِي أُمُّ رُومَانَ -وَهْيَ أُمُّ عَائِشَةَ ﵂- قَالَتْ: بَيْنَا أَنَا قَاعِدَةٌ أَنَا وَعَائِشَةُ إِذْ وَلَجَتِ امْرَأَةٌ مِنَ الأَنْصَارِ فَقَالَتْ: فَعَلَ اللَّهُ بِفُلَانٍ وَفَعَلَ. فَقَالَتْ أُمُّ رُومَانَ: وَمَا ذَاكِ؟ قَالَتْ: ابْنِى فِيمَنْ حَدَّثَ الْحَدِيثَ. قَالَتْ: وَمَا ذَاكِ؟ قَالَت: كَذَا وَكَذَا. قَالَتْ عَائِشَة: سَمِعَ رَسُولُ اللَّهِ - ﷺ -؟ قَالَت: نَعَمْ. قَالَت: وَأَبُو بَكْر؟ قَالَتْ نَعَمْ. فَخَرَّتْ مَغْشِيًّا عَلَيْهَا، فَمَا أَفَاقَتْ إِلاَّ وَعَلَيْهَا حُمَّى بِنَافِضٍ، فَطَرَحْتُ عَلَيْهَا ثِيَابَهَا فَغَطَّيْتُهَا. فَجَاءَ النَّبِيُّ - ﷺ - فَقَالَ \"مَا شَأْنُ هَذِهِ\". قُلْتُ: يَا رَسُولَ اللَّهِ أَخَذَتْهَا الْحُمَّى بِنَافِضٍ. قَالَ: \"فَلَعَلَّ فِي حَدِيثٍ تُحُدِّثَ بِهِ\". قَالَتْ نَعَمْ. فَقَعَدَتْ عَائِشَةُ فَقَالَتْ: وَاللَّهِ لَئِنْ حَلَفْتُ لَا تُصَدِّقُونِي، وَلَئِنْ قُلْتُ لَا تَعْذِرُونِي، مَثَلِي وَمَثَلُكُمْ كَيَعْقُوبَ وَبَنِيهِ، ﴿وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ [يوسف:١٨] قَالَت: وَانْصَرَفَ وَلَمْ يَقُلْ شَيْئًا، فَأَنْزَلَ اللَّهُ عُذْرَهَا، قَالَت: بِحَمْدِ اللَّهِ لَا بِحَمْدِ أَحَدٍ وَلَا بِحَمْدِكَ. [انظر: ٣٣٨٨ - فتح: ٧/ ٤٣٥]\n\n٤١٤٤ - حَدَّثَنِي يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ نَافِعِ بْنِ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ - ﵂ - كَانَتْ تَقْرَأ: ﴿إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ﴾ [النور:١٥] وَتَقُولُ: الْوَلْقُ: الْكَذِبُ.\nقَالَ ابْنُ أَبِي مُلَيْكَةَ: وَكَانَتْ أَعْلَمَ مِنْ غَيْرِهَا بِذَلِكَ لأَنَّهُ نَزَلَ فِيهَا. [٤٧٥٢ - فتح: ٧/ ٤٣٦]\n\n٤١٤٥ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَة، عَنْ هِشَامٍ، عَنْ أَبِيهِ قَال: ذَهَبْتُ أَسُبُّ حَسَّانَ عِنْدَ عَائِشَةَ فَقَالَتْ: لَا تَسُبَّهُ، فَإِنَّهُ كَانَ يُنَافِحُ عَنْ رَسُولِ اللَّهِ - ﷺ -. وَقَالَتْ عَائِشَةُ اسْتَأْذَنَ النَّبِيَّ - ﷺ - فِي هِجَاءِ الْمُشْرِكِينَ، قَال: \"كَيْفَ بِنَسَبِي؟ \". قَال: لأَسُلَّنَّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعْرَةُ مِنَ الْعَجِينِ.\nوَقَالَ مُحَمَّدٌ: حَدَّثَنَا عُثْمَانُ بْنُ فَرْقَدٍ: سَمِعْتُ هِشَامًا، عَنْ أَبِيهِ قَال: سَبَبْتُ حَسَّانَ، وَكَانَ مِمَّنْ كَثَّرَ عَلَيْهَا. [انظر:٣٥٣١ - مسلم: ٢٤٨٧، ٢٤٨٩ - فتح: ٧/ ٤٣٦]\n\n٤١٤٦ - حَدَّثَنِي بِشْرُ بْنُ خَالِدٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ،","vol":"21","page":276},{"text":"عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ: دَخَلْنَا عَلَى عَائِشَةَ - ﵂ - وَعِنْدَهَا حَسَّانُ بْنُ ثَابِتٍ يُنْشِدُهَا شِعْرًا، يُشَبِّبُ بِأَبْيَاتٍ لَه، وَقَالَ:\nحَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ … وَتُصْبِحُ غَرْثَى مِنْ لُحُومِ الْغَوَافِل.\nفَقَالَتْ لَهُ عَائِشَةُ: لَكِنَّكَ لَسْتَ كَذَلِكَ. قَالَ مَسْرُوقٌ: فَقُلْتُ لَهَا: لِمَ تَأْذَنِينَ لَهُ أَنْ يَدْخُلَ عَلَيْكِ. وَقَدْ قَالَ اللَّهُ تَعَالَى ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾. [النور:١١]. فَقَالَت: وَأَيُّ عَذَابٍ أَشَدُّ مِنَ الْعَمَى. قَالَتْ لَهُ: إِنَّهُ كَانَ يُنَافِحُ -أَوْ يُهَاجِي- عَنْ رَسُولِ اللَّهِ - ﷺ -. [٤٧٥٥، ٤٧٥٦ - مسلم: ٢٤٨٨ - فتح: ٧/ ٤٣٦]\nيريد بما ذكر من قوله: بمنزلة كذا: أنهما واحد، وقال ابن فارس: أفك إذا كذب، إفكًا وأفكته: صرفته، أفكا -يعني بفتح الهمزة والفاء (^١) - وقال الهروي: النجس (^٢): كل شيء يستقذر، فإذا قلت: نجس ينجس، كسرت النون وأسكنت الجيم، قال ابن عديس: على الإتباع. وقيل: الأول أسوأ الكذب. وعبارة ابن فارس شيء نَجَس، ونَجِس (^٣)، مثل ما في الأصل، وقال ابن عديس في \"باهره\": الأفك بفتح الهمزة وسكون الفاء، وعلئ كسرها مصدر أفك الرجل يأفك إفكًا إذا كذب، وبكسر الهمزة: الكذب، وبضمهما جمع أَفُوك وهو الكثير الكذب.\nثم ساق البخاري حديث الإفك بطوله، وقد أسلفناه في الشهادات، ولنذكر هنا ما لم يسبق.\nقولها: (فخمرت وجهي بجلبابي) أي: سترته بثوبي.\n_________\n(^١) \"مجمل اللغة\" ١/ ٩٩ مادة (أفك).\n(^٢) ورد في هامش الأصل: وفي أصلنا الذي سمعنا فيه على (…) بإعجام الشين فيهما، وكذا رأيته في أخرى صحيحة وأخرى وبخط بعض مشايخنا أيضًا. وفي أصل (…) بالإهمال (…) كما حكاه شيخنا.\n(^٣) \"مجمل اللغة\" ٣/ ٨٥٦ مادة (نجس).","vol":"21","page":277},{"text":"وقولها: (ولا سمعت منه كلمة غير استرجاعه) أي: الذي أيقظها به، وما أحسن قول الحسن: كيف ثحكم بالرجل يخلو بأمِّه؟ قالوا: حسنًا، قال: فكذلك كان ينبغي أن يُظنَّ بعائشة وصفوان.\nوقولها: (وأهوى حتى أناخ راحلته) أي: أسرع، وأصله: مال وأخذ، وأهوى إليه إذا مال وأخذ.\nوقولها: (وكان الذي تولى كبر الإفك عبد الله بن أبي سلول) كبر -بكسر الكاف- أي: معظمه، وعبد الله هذا هو ابن أبي مالك بن الحارث بن عبيد بن مالك بن سالم الحبشي بن غنم بن عوف بن الخزرج، وسلول (^١) أم أبيه امرأة من خزاعة.\nوقوله: (وقال عروة: أخبرت أنه كان يشاع ويتحدث به عنده، فيقره ويستمعه ويشتوشيه). القَرُّ: صب الكلام في الأذن.\nو(يستوشيه): يستدعيه ويستخرجه، قال ابن التين: يقال: هو يشي حديثه، أي: يكذب فيه وينمُّ. وقال ابن عرفة: ولا يقال لمن نمَّ: واشٍ؛ حتى يغير الكلام ويلوِّنه، فيجعله دروبًا، ويزين منه ما يشاء. وقيل: يستوشي الحديث: يستخرجه بالبحث والمسألة، كما يستوشي الرجل جري الفرس، وهو ضربه جنبه بعقبه، ويحركه ليجري، يقال: أوشى فرسه واستوشاه، وقال الداودي: يستوشيه: يزيد فيه على ما قال غيره، فكأنه سوى بين: وشى واستوشى. وقد سلف شيء من ذلك في الشهادات أيضًا.\nوقوله: (قال عروة: لم يسم من أهل الإفك أيضًا إلا حسان بن ثابت، ومسطح بن أثاثة، وحمنة بنت جحش في ناس آخرين لا علم\n_________\n(^١) ورد في هامش الأصل: سلول أمه على الصحيح لا أم أبيه، فاعلمه.","vol":"21","page":278},{"text":"لي بهم غير أنهم عصبة كما قال تعالى) قال ابن فارس: العصبة: نحو العشرة (^١)، وقال الداودي: هم ما فوق العشرة إلى الأربعين، وقال بعض أهل اللغة: من العشرة إلى الأربعين، وقيل العصبة: الجماعة.\nوقوله: (وإن كبر ذلك يقال: عبد الله بن أبي) تمامه: وإن تولى كبر ذلك.\nوقوله: (قال عروة: وكانت عائشة تكره أن يسب عندها حسان وتقول: إنه الذي قال:\nفإن أبي ووالده وعرضي … لعرض محمد منكم وقاء)\nالعرض هنا: النفس، وقيل: الحسب، وقال ابن فارس: ويقال: هو كل موضع يعرق من الجسد، ويقال: العرض: الجلد والريح الطيبة كانت أو خبيثة (^٢). وقيل: الأعراض: سلف الإنسان وقيل: ونفسه.\nو(نقهت): أفقت كما سلف هناك بفتح القاف وكسرها. قال ابن التين: والفتح قول أهل اللغة، وأما بالكسر، أي: فهم. قلت: ويقال: نقه نقهًا ونقوهًا إذا صح وهو في عقب علته، أنقهه الله فهو ناقه.\nوقولها: (وأمرنا أمر العرب الأول) هو بضم الهمزة وتخفيف الواو، وبفتح الهمزة وتشديد الواو.\nوقوله: (وقام رجل من الخزرج وكانت أم حسان بنت عمه من فخذه) الفخذ بسكون الخاء وبكسرها دون العنفقة، وفوق البطن.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٦٧٢ مادة (عصب).\n(^٢) \"مجمل اللغة\" ٣/ ٦٦٠ مادة (عرض).","vol":"21","page":279},{"text":"وقوله: (من ثقل القول) الثقل ضد الخف، بكسر الثاء وإسكان القاف، قاله ابن التين.\nفائدة:\nما وقع في \"إكليل الحاكم\" من أن عائشة ﵂ لما رآها صفوان أتاها ببعيره وأقسم عليها لتركبنَّ فأبت إلا أن تكون ردفه، وأن عليًّا دخل على رسول الله - ﷺ - وقال: إن عائشة جاءت ردف صفوان، فقال - ﷺ -: \"لا تدخلن عليَّ\" فخرجت تبكي، وإن أباها لم يئوها ولا غيره، فلم تزل تدعو حتى نزلت براءتها. منقطع وضعيف.\nأخرى: قال البيهقي: من قال: إن الإفك كان بالمريسيع، إن كان محفوظا فيشبه أن يكون جرح سعد بن معاذ لم ينفجر حتى كان بعد المريسيع، وحديث الإفك؛ لقول سعد: يا رسول الله: أنا أعذرك من ابن أبي، وذكر ابن منده أن سعدًا مات بالمدينة سنة خمس، وسلف أن بني المصطلق كانت في شعبان سنة خمس، فكأن سعدًا مات بعد شعبان من هذِه السنة (^١).\nفائدة أخرى:\nقول زينب: (أحمي سمعي وبصري)، هو مأخوذ من الحمى، تقول: أحميه من المأثم أن يريه ما لم ير قط، يقال: حميت الحمى أحميه حميًّا، وذكر غير واحد أنه - ﵇ - تزوج زينب بنت جحش خلال ذي القعدة سنة خمس، فكانت غزوة بني المصطلق في السنة من شعبان كما مرَّ.\nوحكى ابن عبد البر: عن أبي عبيدة أنه تزوج منها في سنة ثلات (^٢).\n_________\n(^١) \"دلائل النبوة\" ٤/ ٧٧.\n(^٢) \"الاستيعاب\" ٤/ ٤٠٦.","vol":"21","page":280},{"text":"وعلى هذا القول يصح اجتماعها في حديث الإفك الواقع في غزوة بني المصطلق.\nقال الدمياطي: والصحيح أنه في ذي القعدة سنة أربع.\nفائدة أخرى:\nقول عائشة: (إن الرجل الذي قيل له ما قيل ليقول: سبحان الله، والذي نفسي بيده ما كشفت من كنف أنثى قط، قالت: ثم قتل بعد ذلك في سبيل الله)\nفي مسلم: (عن كنف) (^١) بدل (من كنف) بفتح النون: الستر، والمراد هنا ثوبها الذي هو كنفها، كنى عن الجماع، ومنه يقال: هو في كنف الله وحفظه، والكنف أيضًا: الجانب وناصيتا كل شيء كنفاه.\nوقول عائشة فيما ذكره بعد: (كان على مسلِّما في شأنها) بكسر اللام، وقال ابن التين: وضبط بفتحها أيضًا، والمعنى متقارب، قال: وروي: مسيئًا. وهذا فيه بُعد. وهذا الحديث رواه معمر، عن الزهري، قال لي الوليد بن عبد الملك: أبلغك أن عليًّا كان فيمن قذف عائشة ﵂؟ قلت: لا، ولكن قد أخبرني رجلان من قومك: أبوسلمة بن عبد الرحمن، وأبو بكر بن عبد الرحمن بن الحارث (^٢) أن عائشة قالت لهما كان علي مسلِّمًا في شأنها.\nورواه ابن أبي خيثمة، عن ابن معين، عن عبد الرزاق، عن معمر، عن الزهري قال: كنت عند الوليد فقال: الذي تولى كبره هو علي بن أبي طالب. قال: فقلت: أخبرني سعيد بن المسيب وعروة بن الزبير\n_________\n(^١) مسلم (٢٧٧٠/ ٥٧) كتاب: التوبة، باب: في حديث الإفك.\n(^٢) بعدها في الأصل: (بن هشام). وعليها لا … إلى.","vol":"21","page":281},{"text":"وعلقمة بن وقاص وعبيد الله بن عبد الله، كلهم عن عائشة أن الذي تولى كبره عبد الله بن أبي، قال: وما كان جرمه؟ قال: قلت: أخبرني شيخان من قومك فذكرهما كما سلف عن عائشة ﵂ قالت: كان مسيئًا فيَّ (^١).\nثم ذكر البخاري أيضًا حَدَّيث مَسْرُوقِ بْنِ الأَجْدَعِ: حَدَّثَتْنِي أُمُّ رُومَانَ - وَهْيَ أُمُّ عَائِشَةَ قَالَتْ: بَيْنَا أَنَا قَاعِدَةٌ أَنَا وَعَائِشَةُ إِذْ وَلَجَتِ امْرَأةٌ مِنَ الأَنْصَارِ .. الحديث.\nوقول مسروق بن الأجدع: (حدثتني أم رومان) صريح في سماعه منها، وقد أسلفنا [بيان] (^٢) إدراكها في مناقب الأنبياء في باب قول الله تعالى: ﴿لَقَدْ كَانَ فِي يُوسُفَ﴾ الآية.\nقال الواقدي والزبير: توفيت في ذي الحجة سنة ست، ونزل رسول الله - ﷺ - قبرها واستغفر لها.\nقال أبو عمر: رواية مسروق عنها مرسلة (^٣). وقال المقدسي: قد روي الحديث عنه عن ابن مسعود عنها وهو الأشبه بالصواب ووقع لإبراهيم الحربي أنه كان يسألها وهو ابن خمس عشرة سنة، ومات مسروق وله ثمان وسبعون سنة. وأم رومان أقدم من كل من حدث (عنهم) (^٤) مسروق، وتعقبه الحافظ أبو بكر الخطيب فقال: كيف خفي هذا عليه وأم رومان ماتت على عهد رسول الله - ﷺ - سنة ست في ذي الحجة كما أرخه هو وأبو حسان الزيادي.\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ٢/ ٤٤ - ٤٥ (٢٠٠٦).\n(^٢) كلمة غير واضحة في الأصل ولعلها ما أثبتناه.\n(^٣) \"الاستيعاب\" ٤/ ٤٩١.\n(^٤) في الأصل: عنها. والمثبت ما يقتضيه السياق.","vol":"21","page":282},{"text":"وقال محمد بن سعد: توفي مسروق سنة ثلاث وستين (^١)، وذكر الفضل بن عمرو أن عمره حين مات ثلاث وستون سنة (^٢)، فيكون له عند وفاة أم رومان ست سنين، انتهى.\nومسروق أيضًا ولد باليمن ولم يقدم المدينة إلا بعد وفاة رسول الله - ﷺ -، إما في خلافة أبي بكر أو بعدها.\nوقد روى الإمام أحمد حديث مسروق هذا من طريق علي بن عاصم وأبي جعفر [الرازي] (^٣)، عن حصين، عن أبي وائل، [عن مسروق] (^٤) عن أم رومان (^٥)، ولم يقولا فيه حدثني ولا سمعت، ورواه أبو سعيد الأشج، عن محمد بن فضيل، وقال فيه: عن مسروق قال: سُئلت أم رومان وهي أم عائشة، فذكرت القصة قال المهلب: وهذا أشبه مما رواه البخاري، ولعل التصريح بالسماع جاء فيه عن حصين، فإنه اختلط في آخر عمره.\nوقال الداودي: في رواية أبي وائل عن مسروق، عن أم رومان بعض الوهم؛ لأن أم مسطح قرشية، وهي [قد] (^٦) قالت: (بينا أنا قاعدة أنا وعائشة إذ ولجت امرأة من الأنصار). وقد سلف ذلك أيضًا هناك.\nوقولها: (فانصرف -تعني: رسول الله - ﷺ - ولم يقل شيئًا، فأنزل الله عذرها). خلاف قول عائشة: ما رام مجلسه ولا خرج أحد من أهل البيت حتى نزلت براءتها.\n_________\n(^١) \"طبقات ابن سعد\" ٦/ ٨٤.\n(^٢) رواه عنه الخطيب البغدادي في \"تاريخه\" ١٣/ ٢٣٥.\n(^٣) في الأصل: الفراوي، والمثبت من \"المسند\".\n(^٤) ساقطة من الأصل وأثبتناها من \"المسند\".\n(^٥) \"مسند أحمد\" ٦/ ٣٦٧.\n(^٦) في الأصل: فقد، والمثبت هو الملائم للسياق.","vol":"21","page":283},{"text":"ثم ذكر البخاري عن عَائِشَةَ ﵂ أنها كَانَتْ تَقْرَأُ: ﴿إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ﴾ وَتَقُولُ: الوَلْقُ: الكَذِبُ. قال ابن أبي مليكة: وكانت أعلم بذلك من غيرها؛ لأنه نزل فيها\nقراءة عائشة من ولق، والولق استمرار اللسان بالكذب ومن قرأ (تلقَّونه) أي: تنقلونه، والولق ساكنة اللام.\nثم ذكر البخاري أيضا عَنْ هِشَامٍ، عَنْ أَبِيهِ قَالَ: ذَهَبْتُ أَسُبُّ حَسَّانَ عِنْدَ عَائِشَةَ ﵂ فَقَالَتْ: لَا تَسُبَّهُ، فَإِنَّهُ كَانَ يُنَافِحُ عَنْ رَسُولِ اللهِ - ﷺ -. وَقَالَتْ عَائِشَةُ: اسْتَأذَنَ النَّبِيَّ - ﷺ - فِي هِجَاءِ المُشْرِكِينَ، قَالَ: \"كيْفَ بِنَسَبِي؟ \". فقَالَ: لأَسُلَّنَّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعْرَةُ مِنَ العَجِينِ.\nمعنى (ينافح): يذب بلسانه عنه، وأصل النفح الذب وأكثر ما يقال ذلك فيما كان منه عن بعد، وقد يكون النفح أيضًا من رمح الدابة إذا رمحت بحد حافرها.\nثم ذكر أيضا عَنْ مَسْرُوقٍ قَالَ: دَخَلْت عَلى عَائِشَةَ وَعِنْدَهَا حَسَّانُ بْنُ ثَابِتٍ يُنْشِدُهَا شِعْرًا يُشَبِّبُ بِأَبْيَاتٍ لَهُ، وَقَالَ:\nحَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ … وَتُصْبحُ غَرْثَى مِنْ لُحُومِ الغَوَافِلِ.\nمعنى (يشبب) تقدم ذلك في أول شعره، (حصان) -بفتح الحاء- بينة الحصن، وأصل الإحصان: المنع وينطبق علئ أمور منها: العفة ويقال للعفيفة: محصنة وللمتزوجة كذلك، وقال ثعلب: لا يقال للمتزوجة إلا بالفتح خاصة (^١).\nوفرس حِصان -بكسر الحاء- وهو الفرس العتيق وقيل هذا أصله واستعمل لكل ذكر من الخيل.\n_________\n(^١) انظر: \"الصحاح\" ٥/ ٢١٠١ مادة (حصن).","vol":"21","page":284},{"text":"ورزان -بفتح الراء أيضًا- وهو (كثيرة الأوصاف المؤنث) (^١)، وفي الأعلام منها، متثبتة قليلة الخروج من بيتها، وهو ما تمدح به النساء.\nوقوله: (لا تزن بريبة) أي: لا تتهم بها، يقال: أزننت الرجل بالشر إذا اتهمته به.\nوقوله: (غرثى) أي: خميصة البطن، والغرث: الجوع، رجل غرثان وامرأة غرثى والجمع غراث، يريد أنها لا تغتاب أحدًا، فتكون بمنزلة من تأكل لحومهم فتشبع منها لكنها غرثى جائعة من ذلك، و(لحوم الغوافل) العفيفات. قال تعالى: ﴿الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ﴾ النور: ٢٣] جعلهن الله غافلات؛ لأن الذي رمين به من الشر لم يهممن به قط ولا خطر علئ قلوبهن فهن إنما في غفلة عنه وهذا أبلغ ما يكون من الوصف بالعفاف، نبه عليه السهيلي (^٢).\nوقوله: (قال مسروق: فقلت لها: لم تأذنين له أن يدخل عليك، وقد قال الله تعالى: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾ قالت: وأي عذاب أشد من العمى، فقالت له: إنه كان ينافح أو يهاجي عن رسول الله - ﷺ -).\nأنكر ذلك على مسروق، من قال: إنما تولى كبره عبد الله بن أبي بن سلول، وأما حسان فلم يتول كبره، وإنما كان من الجهلة كذلك ذكر أهل التفسير.\n_________\n(^١) هكذا في الأصل، ولعل الصواب: يكثر في أوصاف المؤنث، كما في \"الروض الأنف\" ٤/ ٢٣.\n(^٢) \"الروض الأنف\" ٤/ ٢٣.","vol":"21","page":285},{"text":"فائدة:\nقد أسلفنا في الشهادات في الكلام على حديث الإفك أن أم مسطح اسمها سلمى بنت أبي رهم، واسم أبي رُهم أنيس -بفتح الهمزة وكسر النون- بن المطلب بن عبد مناف ذكره الزبير وضبطه ابن ماكولا (^١)،\nويقال: إنه صخر بن عامر بن سعد بن كعب بن تيم بن مرة.\n_________\n(^١) \"الإكمال\" ١/ ١١٢.","vol":"21","page":286},{"text":"<span data-type='title' id=toc-2477>٣٥ - باب غَزْوَةِ الْحُدَيْبِيَةِ</span>\nوَقَوْلِ اللَّهِ تَعَالَى: ﴿لَقَدْ رَضِىَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ الآية [الفتح: ١٨].\n\n٤١٤٧ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ قَال: حَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، عَنْ زَيْدِ بْنِ خَالِدٍ - ﵁ - قَال: خَرَجْنَا مَعَ رَسُولِ اللَّهِ - ﷺ - عَامَ الْحُدَيْبِيَةِ، فَأَصَابَنَا مَطَرٌ ذَاتَ لَيْلَةٍ، فَصَلَّى لَنَا رَسُولُ اللَّهِ - ﷺ - الصُّبْحَ، ثُمَّ أَقْبَلَ عَلَيْنَا فَقَال: \"أَتَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ \". قُلْنَا اللَّهُ وَرَسُولُهُ أَعْلَمُ. فَقَالَ: \"قَالَ اللَّهُ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ بِي، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِرَحْمَةِ اللَّهِ وَبِرِزْقِ اللَّهِ وَبِفَضْلِ اللَّهِ. فَهْوَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ. وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَجْمِ كَذَا. فَهْوَ مُؤْمِنٌ بِالْكَوْكَبِ، كَافِرٌ بِي\" [انظر: ٨٤٦ - مسلم: ٧١ - فتح: ٧/ ٤٣٩]\n\n٤١٤٨ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسًا - ﵁ - أَخْبَرَهُ قَالَ: اعْتَمَرَ رَسُولُ اللَّهِ - ﷺ - أَرْبَعَ عُمَرٍ كُلُّهُنَّ فِي ذِي الْقَعْدَةِ، إِلاَّ الَّتِى كَانَتْ مَعَ حَجَّتِهِ: عُمْرَةً مِنَ الْحُدَيْبِيَةِ فِي ذِي الْقَعْدَةِ، وَعُمْرَةً مِنَ الْعَامِ الْمُقْبِلِ فِي ذِي الْقَعْدَةِ، وَعُمْرَةً مِنَ الْجِعْرَانَةِ حَيْثُ قَسَمَ غَنَائِمَ حُنَيْنٍ فِي ذِي الْقَعْدَةِ، وَعُمْرَةً مَعَ حَجَّتِهِ. [انظر: ١٧٧٨ - مسلم: ١٢٥٣ - فتح: ٧/ ٤٣٩]\n\n٤١٤٩ - حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، أَنَّ أَبَاهُ حَدَّثَهُ قَالَ: انْطَلَقْنَا مَعَ النَّبِيِّ - ﷺ - عَامَ الْحُدَيْبِيَة، فَأَحْرَمَ أَصْحَابُهُ وَلَمْ أُحْرِمْ. [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح: ٧/ ٤٣٩]\n\n٤١٥٠ - حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَال: تَعُدُّونَ أَنْتُمُ الْفَتْحَ فَتْحَ مَكَّةَ، وَقَدْ كَانَ فَتْحُ مَكَّةَ فَتْحًا، وَنَحْنُ نَعُدُّ الْفَتْحَ بَيْعَةَ الرُّضْوَانِ يَوْمَ الْحُدَيْبِيَةِ، كُنَّا مَعَ النَّبِيِّ - ﷺ - أَرْبَعَ عَشْرَةَ مِائَةً، وَالْحُدَيْبِيَةُ بِئْرٌ، فَنَزَحْنَاهَا فَلَمْ نَتْرُكْ فِيهَا قَطْرَةً، فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَأَتَاهَا، فَجَلَسَ عَلَى شَفِيرِهَا، ثُمَّ","vol":"21","page":287},{"text":"دَعَا بِإِنَاءٍ مِنْ مَاءٍ فَتَوَضَّأ، ثُمَّ مَضْمَضَ وَدَعَا، ثُمَّ صَبَّهُ فِيهَا فَتَرَكْنَاهَا غَيْرَ بَعِيدٍ، ثُمَّ إِنَّهَا أَصْدَرَتْنَا مَا شِئْنَا نَحْنُ وَرِكَابَنَا. [انظر: ٣٥٧٧ - فتح: ٧/ ٤٤١]\n\n٤١٥١ - حَدَّثَنِي فَضْلُ بْنُ يَعْقُوبَ، حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ أَعْيَنَ أَبُو عَلِيٍّ الْحَرَّانِيُّ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ قَالَ: أَنْبَأَنَا الْبَرَاءُ بْنُ عَازِبٍ - ﵄ أَنَّهُمْ كَانُوا مَعَ رَسُولِ اللَّهِ - ﷺ - يَوْمَ الْحُدَيْبِيَةِ أَلْفًا وَأَرْبَعَمِائَةٍ أَوْ أَكْثَرَ، فَنَزَلُوا عَلَى بِئْرٍ فَنَزَحُوهَا، فَأَتَوْا رَسُولَ اللَّهِ - ﷺ - فَأَتَى الْبِئْرَ، وَقَعَدَ عَلَى شَفِيرِهَا ثُمَّ قَالَ \"ائْتُونِي بِدَلْوٍ مِنْ مَائِهَا\". فَأُتِيَ بِهِ، فَبَصَقَ فَدَعَا، ثُمَّ قَالَ: \"دَعُوهَا سَاعَةً\". فَأَرْوَوْا أَنْفُسَهُمْ وَرِكَابَهُمْ حَتَّى ارْتَحَلُوا. [انظر: ٣٥٧٧ - فتح: ٧/ ٤٤١]\n\n٤١٥٢ - حَدَّثَنَا يُوسُفُ بْنُ عِيسَى، حَدَّثَنَا ابْنُ فُضَيْلٍ، حَدَّثَنَا حُصَيْنٌ، عَنْ سَالِم، عَنْ جَابِرٍ - ﵁ - قَالَ: عَطِشَ النَّاسُ يَوْمَ الْحُدَيْبِيَةِ وَرَسُولُ اللَّهِ - ﷺ - بَيْنَ يَدَيْهِ رَكْوَةٌ، فَتَوَضَّأَ مِنْهَا، ثُمَّ أَقْبَلَ النَّاسُ نَحْوَهُ، فَقَالَ رَسُولُ اللَّهِ - ﷺ -: \"مَا لَكُمْ؟ \". قَالُوا: يَا رَسُولَ اللَّهِ لَيْسَ عِنْدَنَا مَاءٌ نَتَوَضَّأُ بِهِ، وَلَا نَشْرَبُ إِلاَّ مَا فِي رَكْوَتِكَ. قَالَ: فَوَضَعَ النَّبِيُّ - ﷺ - يَدَهُ فِي الرَّكْوَةِ، فَجَعَلَ الْمَاءُ يَفُورُ مِنْ بَيْنِ أَصَابِعِهِ كَأَمْثَالِ الْعُيُونِ، قَالَ: فَشَرِبْنَا وَتَوَضَّأْنَا. فَقُلْتُ لِجَابِر: كَمْ كُنْتُمْ يَوْمَئِذ؟ قَال: لَوْ كُنَّا مِائَةَ أَلْفٍ لَكَفَانَا، كُنَّا خَمْسَ عَشْرَةَ مِائَةً. [انظر: ٣٥٧٦ - مسلم: ١٨٥٦ - فتح: ٧/ ٤٤١]\n\n٤١٥٣ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ: قُلْتُ لِسَعِيدِ بْنِ الْمُسَيَّبِ: بَلَغَنِي أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ كَانَ يَقُول: كَانُوا أَرْبَعَ عَشْرَةَ مِائَةً. فَقَالَ لِي سَعِيدٌ: حَدَّثَنِي جَابِرٌ: كَانُوا خَمْسَ عَشْرَةَ مِائَةً الَّذِينَ بَايَعُوا النَّبِيَّ - ﷺ - يَوْمَ الْحُدَيْبِيَةِ. [انظر:٣٥٧٦ - مسلم: ١٨٥٦ - فتح: ٧/ ٤٤٣]\nقَالَ أَبُو دَاوُدَ حَدَّثَنَا قُرَّةُ، عَنْ قَتَادَةَ. تَّابَعَهُ مُحَمَّد بْنُ بَشَّارٍ حَدَّثَنَا أَبُو دَاوُدَ حَدَّثَنَا شُعْبَةُ.\n\n٤١٥٤ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَان: قَالَ عَمْرٌو: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ - رضي","vol":"21","page":288},{"text":"الله عنهما - قَالَ: قَالَ لَنَا رَسُولُ اللَّهِ - ﷺ - يَوْمَ الْحُدَيْبِيَةِ: \"أَنْتُمْ خَيْرُ أَهْلِ الأَرْضِ\". وَكُنَّا أَلْفًا وَأَرْبَعَمِائَةٍ، وَلَوْ كُنْتُ أُبْصِرُ الْيَوْمَ لأَرَيْتُكُمْ مَكَانَ الشَّجَرَةِ. تَابَعَهُ الأَعْمَشُ، سَمِعَ سَالِمًا، سَمِعَ جَابِرًا: أَلْفًا وَأَرْبَعَمِائَةٍ. [انظر: ٣٥٧٦ - مسلم: ١٨٥٦ - فتح: ٧/ ٤٤٣]\n\n٤١٥٥ - وَقَالَ عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ: حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى - ﵄ -: كَانَ أَصْحَابُ الشَّجَرَةِ أَلْفًا وَثَلَاثَمِائَةٍ، وَكَانَتْ أَسْلَمُ ثُمْنَ الْمُهَاجِرِينَ. [مسلم: ١٨٥٧ - فتح: ٧/ ٤٤٣]\n\n٤١٥٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، أَنَّهُ سَمِعَ مِرْدَاسًا الأَسْلَمِيَّ يَقُولُ -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ-: يُقْبَضُ الصَّالِحُونَ الأَوَّلُ فَالأَوَّلُ، وَتَبْقَى حُفَالَةٌ كَحُفَالَةِ التَّمْرِ وَالشَّعِيرِ، لَا يَعْبَأُ اللَّهُ بِهِمْ شَيْئًا. [٦٤٣٤ - فتح: ٧/ ٤٤٤]\n٤١٥٧ و٤١٥٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ مَرْوَانَ وَالْمِسْوَرِ بْنِ مَخْرَمَةَ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - عَامَ الْحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَةً مِنْ أَصْحَابِهِ، فَلَمَّا كَانَ بِذِى الْحُلَيْفَةِ قَلَّدَ الْهَدْيَ وَأَشْعَرَ وَأَحْرَمَ مِنْهَا. لَا أُحْصِي كَمْ سَمِعْتُهُ مِنْ سُفْيَانَ حَتَّى سَمِعْتُهُ يَقُول: لَا أَحْفَظُ مِنَ الزُّهْرِيِّ الإِشْعَارَ وَالتَّقْلِيدَ، فَلَا أَدْرِي يَعْنِي: مَوْضِعَ الإِشْعَارِ وَالتَّقْلِيدِ، أَوِ الْحَدِيثَ كُلَّهُ. [انظر: ١٦٩، ٦٩٤ - فتح: ٧/ ٤٤٤]\n\n٤١٥٩ - حَدَّثَنَا الْحَسَنُ بْنُ خَلَفٍ قَالَ: حَدَّثَنَا إِسْحَاقُ بْنُ يُوسُفَ، عَنْ أَبِي بِشْرٍ وَرْقَاءَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ أَنَّ رَسُولَ اللَّهِ - ﷺ - رَآهُ وَقَمْلُهُ يَسْقُطُ عَلَى وَجْهِهِ فَقَالَ: \"أَيُؤْذِيكَ هَوَامُّكَ\". قَالَ نَعَمْ. فَأَمَرَهُ رَسُولُ اللَّهِ - ﷺ - أَنْ يَحْلِقَ وَهْوَ بِالْحُدَيْبِيَةِ، لَمْ يُبَيِّنْ لَهُمْ أَنَّهُمْ يَحِلُّونَ بِهَا، وَهُمْ عَلَى طَمَعٍ أَنْ يَدْخُلُوا مَكَّةَ، فَأَنْزَلَ اللَّهُ الْفِدْيَةَ، فَأَمَرَهُ رَسُولُ اللَّهِ - ﷺ - أَنْ يُطْعِمَ فَرَقًا بَيْنَ سِتَّةِ مَسَاكِينَ، أَوْ يُهْدِيَ شَاةً، أَوْ يَصُومَ ثَلَاثَةَ أَيَّامٍ. [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح: ٧/ ٤٤٤]","vol":"21","page":289},{"text":"٤١٦٠ و٤١٦١ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ قَال: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: خَرَجْتُ مَعَ عُمَرَ بْنِ الْخَطَّابِ - ﵁ - إِلَى السُّوقِ، فَلَحِقَتْ عُمَرَ امْرَأَةٌ شَابَّةٌ فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ هَلَكَ زَوْجِي وَتَرَكَ صِبْيَةً صِغَارًا، وَاللَّهِ مَا يُنْضِجُونَ كُرَاعًا، وَلَا لَهُمْ زَرْعٌ وَلَا ضَرْعٌ، وَخَشِيتُ أَنْ تَأْكُلَهُمُ الضَّبُعُ، وَأَنَا بِنْتُ خُفَافِ بْنِ إِيمَاءَ الْغِفَارِيِّ، وَقَدْ شَهِدَ أَبِي الْحُدَيْبِيَةَ مَعَ النَّبِيِّ - ﷺ -، فَوَقَفَ مَعَهَا عُمَرُ، وَلَمْ يَمْضِ، ثُمَّ قَال: مَرْحَبًا بِنَسَبٍ قَرِيبٍ. ثُمَّ انْصَرَفَ إِلَى بَعِيرٍ ظَهِيرٍ كَانَ مَرْبُوطًا فِي الدَّارِ، فَحَمَلَ عَلَيْهِ غِرَارَتَيْنِ مَلأَهُمَا طَعَامًا، وَحَمَلَ بَيْنَهُمَا نَفَقَةً وَثِيَابًا، ثُمَّ نَاوَلَهَا بِخِطَامِهِ ثُمَّ قَالَ: اقْتَادِيهِ فَلَنْ يَفْنَى حَتَّى يَأْتِيَكُمُ اللَّهُ بِخَيْرٍ. فَقَالَ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَكْثَرْتَ لَهَا. قَالَ عُمَر: ثَكِلَتْكَ أُمُّكَ، وَاللَّهِ إِنِّي لأَرَى أَبَا هَذِهِ وَأَخَاهَا قَدْ حَاصَرَا حِصْنًا زَمَانًا، فَافْتَتَحَاهُ، ثُمَّ أَصْبَحْنَا نَسْتَفِيءُ سُهْمَانَهُمَا فِيهِ. [فتح: ٧/ ٤٤٥]\n\n٤١٦٢ - حَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا شَبَابَةُ بْنُ سَوَّارٍ أَبُو عَمْرٍو الْفَزَارِيُّ، حَدَّثَنَا شُعْبَة، عَنْ قَتَادَةَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِيهِ قَال: لَقَدْ رَأَيْتُ الشَّجَرَةَ، ثُمَّ أَتَيْتُهَا بَعْدُ فَلَمْ أَعْرِفْهَا. قَالَ مَحْمُودٌ: ثُمَّ أُنْسِيتُهَا بَعْدُ. [٤١٦٣، ٤١٦٤، ٤١٦٥، - مسلم:١٨٥٩ - فتح:٧/ ٤٤٧]\n\n٤١٦٣ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عُبَيْدُ اللَّهِ، عَنْ إِسْرَائِيلَ، عَنْ طَارِقِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: انْطَلَقْتُ حَاجًّا فَمَرَرْتُ بِقَوْمٍ يُصَلُّونَ قُلْتُ: مَا هَذَا الْمَسْجِدُ؟ قَالُوا: هَذِهِ الشَّجَرَةُ، حَيْثُ بَايَعَ رَسُولُ اللَّهِ - ﷺ - بَيْعَةَ الرُّضْوَانِ. فَأَتَيْتُ سَعِيدَ بْنَ الْمُسَيَّبِ فَأَخْبَرْتُه، فَقَالَ سَعِيدٌ: حَدَّثَنِي أَبِي أَنَّهُ كَانَ فِيمَنْ بَايَعَ رَسُولَ اللَّهِ - ﷺ - تَحْتَ الشَّجَرَةِ، قَالَ: فَلَمَّا خَرَجْنَا مِنَ الْعَامِ الْمُقْبِلِ نَسِينَاهَا، فَلَمْ نَقْدِرْ عَلَيْهَا. فَقَالَ سَعِيدٌ: إِنَّ أَصْحَابَ مُحَمَّدٍ - ﷺ - لَمْ يَعْلَمُوهَا وَعَلِمْتُمُوهَا أَنْتُمْ، فَأَنْتُمْ أَعْلَمُ. [انظر: ٤١٦٢ - مسلم: ١٨٥٩ - فتح: ٧/ ٤٤٧]\n\n٤١٦٤ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا طَارِقٌ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِيه: أَنَّهُ كَانَ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَةِ، فَرَجَعْنَا إِلَيْهَا الْعَامَ الْمُقْبِلَ فَعَمِيَتْ عَلَيْنَا. [انظر: ٤١٦٢ - مسلم: ١٨٥٩ - فتح: ٧/ ٤٤٧]","vol":"21","page":290},{"text":"٤١٦٥ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ طَارِقٍ قَالَ: ذُكِرَتْ عِنْدَ سَعِيدِ بْنِ الْمُسَيَّبِ الشَّجَرَةُ، فَضَحِكَ فَقَالَ: أَخْبَرَنِي أَبِي وَكَانَ شَهِدَهَا. [انظر: ٤١٦٢ - مسلم: ١٨٥٩ - فتح: ٧/ ٤٤٧]\n\n٤١٦٦ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَبِي أَوْفَى -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَتَاهُ قَوْمٌ بِصَدَقَةٍ قَالَ: \"اللَّهُمَّ صَلِّ عَلَيْهِمْ\". فَأَتَاهُ أَبِي بِصَدَقَتِه، فَقَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى\". [انظر: ١٤٩٧ - مسلم: ١٠٧٨ - فتح: ٧/ ٤٤٨]\n\n٤١٦٧ - حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ عَبَّادِ بْنِ تَمِيمٍ قَالَ: لَمَّا كَانَ يَوْمُ الْحَرَّةِ وَالنَّاسُ يُبَايِعُونَ لِعَبْدِ اللَّهِ بْنِ حَنْظَلَةَ، فَقَالَ ابْنُ زَيْد: عَلَى مَا يُبَايِعُ ابْنُ حَنْظَلَةَ النَّاسَ؟ قِيلَ لَهُ: عَلَى الْمَوْتِ. قَالَ لَا أُبَايِعُ عَلَى ذَلِكَ أَحَدًا بَعْدَ رَسُولِ اللَّهِ - ﷺ -. وَكَانَ شَهِدَ مَعَهُ الْحُدَيْبِيَةَ. [انظر: ٢٩٥٩ - مسلم: ١٨٦١ - فتح: ٧/ ٤٤٨]\n\n٤١٦٨ - حَدَّثَنَا يَحْيَى بْنُ يَعْلَى الْمُحَارِبِيُّ قَالَ: حَدَّثَنِي أَبِي: حَدَّثَنَا إِيَاسُ بْنُ سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: حَدَّثَنِي أَبِي -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - الْجُمُعَةَ ثُمَّ نَنْصَرِفُ، وَلَيْسَ لِلْحِيطَانِ ظِلٌّ نَسْتَظِلُّ فِيهِ. [مسلم: ٨٦٠ - فتح: ٧/ ٤٤٩]\n\n٤١٦٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: قُلْتُ لِسَلَمَةَ بْنِ الأَكْوَعِ: عَلَى أَىِّ شَيْءٍ بَايَعْتُمْ رَسُولَ اللَّهِ - ﷺ - يَوْمَ الْحُدَيْبِيَةِ؟ قَالَ: عَلَى الْمَوْتِ. [انظر: ٢٩٦٠ - مسلم: ١٨٦٠ - فتح: ٧/ ٤٤٩]\n\n٤١٧٠ - حَدَّثَنِي أَحْمَدُ بْنُ إِشْكَابٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنِ الْعَلَاءِ بْنِ الْمُسَيَّبِ، عَنْ أَبِيهِ قَالَ: لَقِيتُ الْبَرَاءَ بْنَ عَازِبٍ - ﵄ - فَقُلْتُ: طُوبَى لَكَ، صَحِبْتَ النَّبِيَّ - ﷺ - وَبَايَعْتَهُ تَحْتَ الشَّجَرَةِ. فَقَالَ: يَا ابْنَ أَخِي إِنَّكَ لَا تَدْرِى مَا أَحْدَثْنَا بَعْدَهُ. [فتح: ٧/ ٤٤٩]","vol":"21","page":291},{"text":"٤١٧١ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ قَالَ: حَدَّثَنَا مُعَاوِيَةُ -هُوَ ابْنُ سَلاَّمٍ- عَنْ يَحْيَى، عَنْ أَبِي قِلَابَةَ، أَنَّ ثَابِتَ بْنَ الضَّحَّاكِ أَخْبَرَهُ أَنَّهُ بَايَعَ النَّبِيَّ - ﷺ - تَحْتَ الشَّجَرَةِ. [انظر: ١٣٦٣ - مسلم: ١١٠ - فتح: ٧/ ٤٤٩]\n\n٤١٧٢ - حَدَّثَنِي أَحْمَدُ بْنُ إِسْحَاقَ، حَدَّثَنَا عُثْمَانُ، بْنُ عُمَرَ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ [الفتح: ١] قَالَ: الْحُدَيْبِيَةُ. قَالَ أَصْحَابُهُ: هَنِيئًا مَرِيئًا، فَمَا لَنَا؟ فَأَنْزَلَ اللَّه: ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ﴾ [الفتح: ٥] قَالَ شُعْبَةُ: فَقَدِمْتُ الْكُوفَةَ فَحَدَّثْتُ بِهَذَا كُلِّهِ عَنْ قَتَادَةَ، ثُمَّ رَجَعْتُ فَذَكَرْتُ لَهُ، فَقَالَ: أَمَّا: ﴿إِنَّا فَتَحْنَا لَكَ﴾ [الفتح:١] فَعَنْ أَنَسٍ، وَأَمَّا: هَنِيئًا، مَرِيئًا، فَعَنْ عِكْرِمَةَ. [٤٨٣٤ - فتح: ٧/ ٤٥٠]\n\n٤١٧٣ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ حَدَّثَنَا إِسْرَائِيلُ، عَنْ مَجْزَأَةَ بْنِ زَاهِرٍ الأَسْلَمِيِّ، عَنْ أَبِيهِ -وَكَانَ مِمَّنْ شَهِدَ الشَّجَرَةَ- قَالَ: إِنِّي لأُوقِدُ تَحْتَ الْقِدْرِ بِلُحُومِ الْحُمُرِ، إِذْ نَادَى مُنَادِي رَسُولِ اللَّهِ - ﷺ -: إِنَّ رَسُولَ اللَّهِ - ﷺ - يَنْهَاكُمْ عَنْ لُحُومِ الْحُمُرِ. [فتح:٧/ ٤٥١]\n\n٤١٧٤ - وَعَنْ مَجْزَأَةَ، عَنْ رَجُلٍ مِنْهُمْ مِنْ أَصْحَابِ الشَّجَرَةِ اسْمُهُ أُهْبَانُ بْنُ أَوْسٍ، وَكَانَ اشْتَكَى رُكْبَتَهُ، وَكَانَ إِذَا سَجَدَ جَعَلَ تَحْتَ رُكْبَتِهِ وِسَادَةً. [فتح: ٧/ ٤٥١]\n\n٤١٧٥ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ عَنْ سُوَيْدِ بْنِ النُّعْمَانِ -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- كَانَ رَسُولُ اللَّهِ - ﷺ - وَأَصْحَابُهُ أُتُوا بِسَوِيقٍ فَلَاكُوهُ. تَابَعَهُ مُعَاذٌ عَنْ شُعْبَةَ. [انظر: ٢٠٩ - فتح: ٧/ ٤٥١]\n\n٤١٧٦ - حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمِ بْنِ بَزِيعٍ، حَدَّثَنَا شَاذَانُ، عَنْ شُعْبَةَ، عَنْ أَبِي جَمْرَةَ قَالَ: سَأَلْتُ عَائِذَ بْنَ عَمْرٍو - ﵁ -، وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مِنْ أَصْحَابِ الشَّجَرَةِ: هَلْ يُنْقَضُ الْوِتْر؟ قَالَ: إِذَا أَوْتَرْتَ مِنْ أَوَّلِهِ فَلَا تُوتِرْ مِنْ آخِرِهِ. [فتح: ٧/ ٤٥١]","vol":"21","page":292},{"text":"٤١٧٧ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ يُوسُفَ: أَخْبَرَنَا مَالِكٌ: عَنْ زَيْدِ بْنِ أَسْلَمَ: عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ - ﷺ - كَانَ يَسِيرُ فِي بَعْضِ أَسْفَارِهِ، وَعُمَرُ بْنُ الْخَطَّابِ يَسِيرُ مَعَهُ لَيْلًا، فَسَأَلَهُ عُمَرُ بْنُ الْخَطَّابِ عَنْ شَيْءٍ فَلَمْ يُجِبْهُ رَسُولُ اللَّهِ - ﷺ -، ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ، ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ، وَقَالَ عُمَرُ بْنُ الْخَطَّابِ: ثَكِلَتْكَ أُمُّكَ يَا عُمَرُ، نَزَرْتَ رَسُولَ اللَّهِ - ﷺ - ثَلَاثَ مَرَّاتٍ كُلُّ ذَلِكَ لَا يُجِيبُكَ. قَالَ عُمَرُ: فَحَرَّكْتُ بَعِيرِي ثُمَّ تَقَدَّمْتُ أَمَامَ الْمُسْلِمِينَ، وَخَشِيتُ أَنْ يَنْزِلَ فِىَّ قُرْآنٌ، فَمَا نَشِبْتُ أَنْ سَمِعْتُ صَارِخًا يَصْرُخُ بِي - قَالَ: فَقُلْتُ: لَقَدْ خَشِيتُ أَنْ يَكُونَ نَزَلَ فِىَّ قُرْآنٌ. وَجِئْتُ رَسُولَ اللَّهِ - ﷺ - فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: \"لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ سُورَةٌ لَهِيَ أَحَبُّ إِلَيَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ\"، ثُمَّ قَرَأَ: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا﴾. [الفتح:١] \". [٤٨٣٣، ٥٠١٢ - فتح: ٧/ ٤٥٢]\n٤١٧٨ و٤١٧٩ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ حِينَ حَدَّثَ هَذَا الْحَدِيثَ، حَفِظْتُ بَعْضَهُ، وَثَبَّتَنِي مَعْمَرٌ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بْنِ الْحَكَمِ -يَزِيدُ أَحَدُهُمَا عَلَى صَاحِبِه- قَالا: خَرَجَ النَّبِيُّ - ﷺ - عَامَ الْحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَةً مِنْ أَصْحَابِهِ، فَلَمَّا أَتَى ذَا الْحُلَيْفَةِ قَلَّدَ الْهَدْيَ، وَأَشْعَرَهُ، وَأَحْرَمَ مِنْهَا بِعُمْرَةٍ، وَبَعَثَ عَيْنًا لَهُ مِنْ خُزَاعَةَ، وَسَارَ النَّبِيُّ - ﷺ - حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ، أَتَاهُ عَيْنُهُ قَالَ: إِنَّ قُرَيْشًا جَمَعُوا لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْبَيْتِ وَمَانِعُوكَ. فَقَالَ: \"أَشِيرُوا أَيُّهَا النَّاسُ عَلَيَّ، أَتَرَوْنَ أَنْ أَمِيلَ إِلَى عِيَالِهِمْ وَذَرَارِيِّ هَؤُلَاءِ الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَيْتِ، فَإِنْ يَأْتُونَا كَانَ اللَّهُ -﷿- قَدْ قَطَعَ عَيْنًا مِنَ الْمُشْرِكِينَ، وَإِلاَّ تَرَكْنَاهُمْ مَحْرُوبِينَ؟ \". قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ، خَرَجْتَ عَامِدًا لِهَذَا الْبَيْتِ، لَا تُرِيدُ قَتْلَ أَحَدٍ وَلَا حَرْبَ أَحَدٍ، فَتَوَجَّهْ لَهُ، فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاهُ. قَالَ: \"امْضُوا عَلَى اسْمِ اللَّهِ\". [انظر: ١٦٩٤، ١٦٩٥ - فتح: ٧/ ٤٥٣]\n٤١٨٠ و٤١٨١ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ، حَدَّثَنِي ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّهُ سَمِعَ مَرْوَانَ بْنَ الْحَكَمِ، وَالْمِسْوَرَ بْنَ مَخْرَمَةَ يُخْبِرَانِ خَبَرًا مِنْ خَبَرِ رَسُولِ اللَّهِ - ﷺ - فِي عُمْرَةِ الْحُدَيْبِيَة، فَكَانَ فِيمَا أَخْبَرَنِي عُرْوَةُ عَنْهُمَا أَنَّهُ لَمَّا","vol":"21","page":293},{"text":"كَاتَبَ رَسُولُ اللَّهِ - ﷺ - سُهَيْلَ بْنَ عَمْرٍو، يَوْمَ الْحُدَيْبِيَةِ عَلَى قَضِيَّةِ الْمُدَّةِ، وَكَانَ فِيمَا اشْتَرَطَ سُهَيْلُ بْنُ عَمْرٍو أَنَّهُ قَالَ: لَا يَأْتِيكَ مِنَّا أَحَدٌ وَإِنْ كَانَ عَلَى دِينِكَ إِلاَّ رَدَدْتَهُ إِلَيْنَا، وَخَلَّيْتَ بَيْنَنَا وَبَيْنَهُ. وَأَبَي سُهَيْلٌ أَنْ يُقَاضِيَ رَسُولَ اللَّهِ - ﷺ - إِلاَّ عَلَى ذَلِكَ، فَكَرِهَ الْمُؤْمِنُونَ ذَلِكَ وَامَّعَضُوا، فَتَكَلَّمُوا فِيهِ، فَلَمَّا أَبَى سُهَيْلٌ أَنْ يُقَاضِيَ رَسُولَ اللَّهِ - ﷺ - إِلاَّ عَلَى ذَلِكَ، كَاتَبَهُ رَسُولُ اللَّهِ - ﷺ -، فَرَدَّ رَسُولُ اللَّهِ - ﷺ - أَبَا جَنْدَلِ بْنَ سُهَيْلٍ يَوْمَئِذٍ إِلَى أَبِيهِ سُهَيْلِ بْنِ عَمْرٍو، وَلَمْ يَأْتِ رَسُولَ اللَّهِ - ﷺ - أَحَدٌ مِنَ الرِّجَالِ إِلاَّ رَدَّهُ فِي تِلْكَ الْمُدَّةِ وَإِنْ كَانَ مُسْلِمًا، وَجَاءَتِ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ، فَكَانَتْ أُمُّ كُلْثُومٍ بِنْتُ عُقْبَةَ بْنِ مُعَيْطٍ مِمَّنْ خَرَجَ إِلَى رَسُولِ اللَّهِ - ﷺ - وَهْيَ عَاتِقٌ، فَجَاءَ أَهْلُهَا يَسْأَلُونَ رَسُولَ اللَّهِ - ﷺ - أَنْ يَرْجِعَهَا إِلَيْهِمْ، حَتَّى أَنْزَلَ اللَّهُ تَعَالَى فِي الْمُؤْمِنَاتِ مَا أَنْزَلَ. [انظر: ١٦٩٥، ١٦٩٤ - فتح: ٧/ ٤٥٣]\n\n٤١٨٢ - قَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ إِنَّ رَسُولَ اللَّهِ - ﷺ - كَانَ يَمْتَحِنُ مَنْ هَاجَرَ مِنَ الْمُؤْمِنَاتِ بِهَذِهِ الآيَةِ ﴿يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ﴾ [الممتحنة:١٢]. وَعَنْ عَمِّهِ قَالَ: بَلَغَنَا حِينَ أَمَرَ اللَّهُ رَسُولَهُ - ﷺ - أَنْ يَرُدَّ إِلَى الْمُشْرِكِينَ مَا أَنْفَقُوا [عَلَى] مَنْ هَاجَرَ مِنْ أَزْوَاجِهِمْ، وَبَلَغَنَا أَنَّ أَبَا بَصِيرٍ. فَذَكَرَهُ بِطُولِهِ. [انظر: ٢٧١٣ - مسلم: ١٨٦٦ - فتح: ٧/ ٥٥٤]\n\n٤١٨٣ - حَدَّثَنَا قُتَيْبَة، عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ - ﵄ - خَرَجَ مُعْتَمِرًا فِي الْفِتْنَةِ، فَقَالَ: إِنْ صُدِدْتُ عَنِ الْبَيْتِ صَنَعْنَا كَمَا صَنَعْنَا مَعَ رَسُولِ اللَّهِ - ﷺ -. فَأَهَلَّ بِعُمْرَةٍ مِنْ أَجْلِ أَنَّ رَسُولَ اللَّهِ - ﷺ - كَانَ أَهَلَّ بِعُمْرَةٍ عَامَ الْحُدَيْبِيَةِ. [انظر: ١٦٣٩ - مسلم:١٢٣٠ - فتح:٧/ ٥٥٥]\n\n٤١٨٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّهُ أَهَلَّ وَقَالَ: إِنْ حِيلَ بَيْنِى وَبَيْنَهُ لَفَعَلْتُ كَمَا فَعَلَ النَّبِيُّ - ﷺ - حِينَ حَالَتْ كُفَّارُ قُرَيْشٍ بَيْنَهُ. وَتَلَا: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب:٢١]. [انظر:١٦٣٩ - مسلم:١٢٣٠ - فتح: ٧/ ٥٥٥]","vol":"21","page":294},{"text":"٤١٨٥ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ أَنَّ عُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ وَسَالِمَ بْنَ عَبْدِ اللَّهِ أَخْبَرَاهُ أَنَّهُمَا كَلَّمَا عَبْدَ اللَّهِ بْنَ عُمَرَ.\nوَحَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ عَنْ نَافِعٍ أَنَّ بَعْضَ بَنِي عَبْدِ اللَّهِ قَالَ لَهُ: لَوْ أَقَمْتَ الْعَامَ، فَإِنِّي أَخَافُ أَنْ لَا تَصِلَ إِلَى الْبَيْتِ. قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فَحَالَ كُفَّارُ قُرَيْشٍ دُونَ الْبَيْتِ، فَنَحَرَ النَّبِيُّ - ﷺ - هَدَايَاهُ وَحَلَقَ، وَقَصَّرَ أَصْحَابُهُ، وَقَالَ: \"أُشْهِدُكُمْ أَنِّي أَوْجَبْتُ عُمْرَةً\". فَإِنْ خُلِّيَ بَيْنِي وَبَيْنَ الْبَيْتِ طُفْتُ، وَإِنْ حِيلَ بَيْنِي وَبَيْنَ الْبَيْتِ صَنَعْتُ كَمَا صَنَعَ رَسُولُ اللَّهِ - ﷺ -. فَسَارَ سَاعَةً ثُمَّ قَالَ: مَا أُرَى شَأْنَهُمَا إِلاَّ وَاحِدًا، أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ حَجَّةً مَعَ عُمْرَتِي. فَطَافَ طَوَافًا وَاحِدًا وَسَعْيًا وَاحِدًا، حَتَّى حَلَّ مِنْهُمَا جَمِيعًا. [انظر: ١٦٣٩ - مسلم:١٢٣٠ - فتح: ٧/ ٤٥٥]\n\n٤١٨٦ - حَدَّثَنِي شُجَاعُ بْنُ الْوَلِيدِ، سَمِعَ النَّضْرَ بْنَ مُحَمَّدٍ، حَدَّثَنَا صَخْرٌ، عَنْ نَافِعٍ قَالَ: إِنَّ النَّاسَ يَتَحَدَّثُونَ أَنَّ ابْنَ عُمَرَ أَسْلَمَ قَبْلَ عُمَرَ، وَلَيْسَ كَذَلِكَ، وَلَكِنْ عُمَرُ يَوْمَ الْحُدَيْبِيَةِ أَرْسَلَ عَبْدَ اللَّهِ إِلَى فَرَسٍ لَهُ عِنْدَ رَجُلٍ مِنَ الأَنْصَارِ يَأْتِي بِهِ لِيُقَاتِلَ عَلَيْهِ، وَرَسُولُ اللَّهِ - ﷺ - يُبَايِعُ عِنْدَ الشَّجَرَةِ، وَعُمَرُ لَا يَدْرِي بِذَلِكَ، فَبَايَعَهُ عَبْدُ اللَّهِ، ثُمَّ ذَهَبَ إِلَى الْفَرَسِ، فَجَاءَ بِهِ إِلَى عُمَرَ، وَعُمَرُ يَسْتَلْئِمُ لِلْقِتَالِ، فَأَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ - ﷺ - يُبَايِعُ تَحْتَ الشَّجَرَةِ - قَالَ: فَانْطَلَقَ فَذَهَبَ مَعَهُ حَتَّى بَايَعَ رَسُولَ اللَّهِ - ﷺ -، فَهِىَ الَّتِي يَتَحَدَّثُ النَّاسُ أَنَّ ابْنَ عُمَرَ أَسْلَمَ قَبْلَ عُمَرَ. [انظر: ٣٩١٦ - فتح: ٧/ ٥٥٥]\n\n٤١٨٧ - وَقَالَ هِشَامُ بْنُ عَمَّارٍ: حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدٍ الْعُمَرِيُّ، أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ النَّاسَ كَانُوا مَعَ النَّبِيِّ - ﷺ - يَوْمَ الْحُدَيْبِيَةِ، تَفَرَّقُوا فِي ظِلَالِ الشَّجَرِ، فَإِذَا النَّاسُ مُحْدِقُونَ بِالنَّبِيِّ - ﷺ - فَقَالَ: يَا عَبْدَ اللَّهِ، انْظُرْ مَا شَأْنُ النَّاسِ قَدْ أَحْدَقُوا بِرَسُولِ اللَّهِ - ﷺ -. فَوَجَدَهُمْ يُبَايِعُونَ، فَبَايَعَ ثُمَّ رَجَعَ إِلَى عُمَرَ، فَخَرَجَ فَبَايَعَ. [انظر: ٣٩١٦ - فتح: ٧/ ٤٥٦]\n\n٤١٨٨ - حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا يَعْلَى، حَدَّثَنَا إِسْمَاعِيلُ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَبِي أَوْفَى - ﵄ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - حِينَ اعْتَمَرَ فَطَافَ فَطُفْنَا","vol":"21","page":295},{"text":"مَعَهُ، وَصَلَّى وَصَلَّيْنَا مَعَهُ، وَسَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَكُنَّا نَسْتُرُهُ مِنْ أَهْلِ مَكَّةَ؛ لَا يُصِيبُهُ أَحَدٌ بِشَيْءٍ. [انظر: ١٦٠ - فتح: ٧/ ٤٥٧]\n\n٤١٨٩ - حَدَّثَنَا الْحَسَنُ بْنُ إِسْحَاقَ، حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، حَدَّثَنَا مَالِكُ بْنُ مِغْوَلٍ قَالَ: سَمِعْتُ أَبَا حَصِينٍ قَالَ: قَالَ أَبُو وَائِلٍ: لَمَّا قَدِمَ سَهْلُ بْنُ حُنَيْفٍ مِنْ صِفِّينَ أَتَيْنَاهُ نَسْتَخْبِرُهُ، فَقَالَ: اتَّهِمُوا الرَّأْيَ، فَلَقَدْ رَأَيْتُنِي يَوْمَ أَبِي جَنْدَلٍ وَلَوْ أَسْتَطِيعُ أَنْ أَرُدَّ عَلَى رَسُولِ اللَّهِ - ﷺ - أَمْرَهُ لَرَدَدْتُ، وَاللَّهُ وَرَسُولُهُ أَعْلَمُ، وَمَا وَضَعْنَا أَسْيَافَنَا عَلَى عَوَاتِقِنَا لأَمْرٍ يُفْظِعُنَا إِلاَّ أَسْهَلْنَ بِنَا إِلَى أَمْرٍ نَعْرِفُهُ قَبْلَ هَذَا الأَمْرِ، مَا نَسُدُّ مِنْهَا خُصْمًا إِلاَّ انْفَجَرَ عَلَيْنَا خُصْمٌ مَا نَدْرِي كَيْفَ نَأْتِي لَهُ. [انظر: ٣١٨١ - مسلم: ١٧٨٥ - فتح: ٧/ ٤٥٧]\n\n٤١٩٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ - ﵁ - قَالَ: أَتَى عَلَيَّ النَّبِيُّ - ﷺ - زَمَنَ الْحُدَيْبِيَةِ، وَالْقَمْلُ يَتَنَاثَرُ عَلَى وَجْهِي فَقَالَ: \"أَيُؤْذِيكَ هَوَامُّ رَأْسِكَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"فَاحْلِقْ وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ نَسِيكَةً\". قَالَ أَيُّوبُ: لَا أَدْرِى بِأَىِّ هَذَا بَدَأَ. [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح: ٧/ ٤٥٧]\n\n٤١٩١ - حَدَّثَنِي مُحَمَّدُ بْنُ هِشَامٍ أَبُو عَبْدِ اللَّهِ حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ - ﷺ - بِالْحُدَيْبِيَةِ وَنَحْنُ مُحْرِمُونَ، وَقَدْ حَصَرَنَا الْمُشْرِكُونَ قَالَ: وَكَانَتْ لِي وَفْرَةٌ، فَجَعَلَتِ الْهَوَامُّ تَسَّاقَطُ عَلَى وَجْهِي، فَمَرَّ بِي النَّبِيُّ - ﷺ - فَقَالَ: \"أَيُؤْذِيكَ هَوَامُّ رَأْسِكَ؟ \". قُلْتُ: نَعَمْ. قَالَ: وَأُنْزِلَتْ هَذِهِ الآيَةُ: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾ [البقرة:١٩٦].\nوبايعوا على ألا يفروا، وسيأتي أنهم بايعوه على الموت، وكانت الشجرة سمرة، ﴿فَعَلِمَ مَا فِي قُلُوبِهِمْ﴾ من الإخلاص ﴿فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ﴾ [الفتح:١٨]، أي: الصبر والوقار كما (أفاده) (^١) قتادة،\n_________\n(^١) ورد بهامش الأصل ما نصه: لعله: قاله.","vol":"21","page":296},{"text":"﴿وَأَثَابَهُمْ فَتْحًا قَرِيبًا﴾، أي: خيبر، كما قاله قتادة أيضًا (^١)، وقد أسلفنا في الحج أن الحديبية مخففة الياء، وأنكر أهل اللغة تثقيلها، وجعله صاحب التنظير بحثًا، ونقله الخطابي عن أهل الحديث فيه وفي الجِعرانة أن أهل العربية يخففونها، وقال البكري: أهل العراق يثقلون بخلاف أهل الحجاز (^٢).\nوهل هي في الحل والحرم، أو بعضها في الحل وبعضها في الحرم؟ فيه خلاف سبق أيضًا، ويفسر فائدة الخلاف أن هدي الإحصار لا يكون إلا في الحرم عند مالك، خلافًا للشافعي، فإنه قال: هذا محصر (^٣).\nوهي قرية ليست بالكبيرة سميت ببئرٍ هناك عند مسجد الشجرة، بينها بين المدينة تسع مراحل، ومرحلة إلى مكة، وكانت مغازيه - ﷺ - في الحل ومصلاه في الحرم، وكانت في هلال ذي القعدة يوم الإثنين سنة ست، ركب النبي - ﷺ - ناقته القصواء بعد اغتساله، قال البيهقي: وهذا هو الصحيح أنها سنة ست. وإليه ذهب الزهري وقتادة وابن عقبة وابن إسحاق وغيرهم، واختلف فيه على عروة، فقيل مثل الجماعة، وقيل في رمضان، فروي عنه: خرج رسول الله - ﷺ - في رمضان، وكانت العمرة في شوال (^٤).\nقال ابن سعد: ولم يخرج معه بسلاح إلا السيوف في القرب (^٥).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١١/ ٣٥٠ (٣١٥٢٩)، (٣١٥٣١).\n(^٢) \"معجم ما استعجم\" ١/ ٣٨٤.\n(^٣) \"الأم\" ٢/ ١٣٥.\n(^٤) \"دلائل النبوة\" ٤/ ١٩١ - ٩٢.\n(^٥) \"الطبقات الكبرى\" ٢/ ٩٥.","vol":"21","page":297},{"text":"وساق سبعين بدنة فيها جمل أبي جهل الذي غنمه يوم بدر ومعه من المسلمين ألف وستمائة، ويقال: ألف وأربعمائة، ويقال: ألف وخمسمائة وخمسة وعشرون رجلًا ومعه أم سلمة.\nقال الحاكم: والقلب أميل إلى رواية من روى: ألف وخمسمائة؛ لاشتهاره ولمتابعة المسيب بن حزن له فيه، فلعل الأخذ به أولى لاشتهاره وروايته عن جماعة، قال: ورواية موسى بن عقبة: كانوا ألفًا وستمائة لم يتابع عليها.\nقلت: قاله أبو معشر وأبو سعيد النيسابوري، قال: وروي عن عبد الله بن أبي أوفى: كانوا ألفًا وثلاثمائة. وستأتي هذِه في البخاري مع رواية البراء أنهم كانوا ألفًا وأربعمائة، ومع إحدى روايتي جابر (^١)، كذلك تابعهما سلمة بن الأكوع ومعقل بن يسار (^٢)، وصححه البيهقي (^٣)، وسعيد بن المسيب زعم أن جابرًا حدثه بالخمسمائة (^٤)، ثم نسيه جابر، وجمع ابن دحية بين اختلاف الروايات أن ذلك من باب الحزر والتخمين لا التحديد، ويجوز أن يكون بعضهم ضم إليهم النساء وبعضهم حذف.\nوقد قالوا: إن ابن أبي أوفى هو الذي حقق عدتهم بقوله: (وكانت أسلم ثمن المهاجرين) وثلاثة عشرة مائة من المستحبات أن يكون في لقاء\n_________\n(^١) رواية ابن أبي أوفى ستأتي في الباب برقم (٤١٥٥)، ورواية البراء برقم (٤١٥١)، ورواية جابر برقم (٤١٥٣).\n(^٢) رواية سلمة رواها مسلم برقم (١٨٠٧) كتاب: الجهاد والسير، باب: غزوة ذي قرد وغيرها، ورواية معقل بن يسار أيضًا برقم (١٨٥٨) كتاب: الإمارة، باب: استحباب مبايعة الإمام ..\n(^٣) \"دلائل النبوة\" ٤/ ٩٨.\n(^٤) سيأتي في الباب برقم (٤١٥٣).","vol":"21","page":298},{"text":"العدو، وكذا قوله: ﴿وَالْعَادِيَاتِ ضَبْحًا (١)﴾ ثلاثة عشر حرفًا ﴿فَالْمُورِيَاتِ قَدْحًا (٢)﴾ مثله [العاديات: ٢ - ٢] مثله ﴿فَالْمُغِيرَاتِ صُبْحًا (٣)﴾ [العاديات: ١ - ٣] مثله، فمراعاة هذا العدد إنما في السرايا من حيث التفاؤل مطلوب؛ لأنه جزاؤهم لا يقبل التكثير، وقد كانت الصحابة يوم بدر ثلاثمائة وثلاثة عشر رجلًا.\nفصل:\nذكر ابن سعد بعد الإفك غزوة ذي قرد، ثم سرية عكاشة بن محصن الأسدي إلى الغمر -غمر مرزوق- وهو ماء لبني أسد، فكانت في ربيع الأول سنة ست، ثم سرية محمد بن مسلمة إلى ذي القصة بفتح القاف والصاد المهملة في ربيع الَاخر منها (^١)، ثم سرية أبي عبيدة بن الجراح إلى ذي القصة في الشهر المذكور، ثم سرية زيد بن حارثة إلى بني سليم بالجموم بفتح الجيم: ناحية بطن نخل عن يسارها فيه أيضًا، ثم سرية زيد أيضا إلى العيص، بينها وبين المدينة أربع ليال في جمادى الأولى منها، ثم سرية زيد أيضًا إلى الطرف: ماء قريب من المراض دون النخيل على ستة وثلاثين ميلًا من المدينة، ثم سريته أيضًا إلى حسمى، وهي وراء وادي القرى في جمادى الآخرة، ثم سريته أيضًا إلى وادي القرى في رجب منها، ثم سرية عبد الرحمن بن عوف إلى دومة الجندل في شعبان منها.\nوذكر ابن إسحاق سرية لزيد إلى مدين (^٢). وذكر ابن سعد بعد سرية عبد الرحمن سرية علي بن أبي طالب إلى بني سعد بن بكر منها. ثم قال: وسرية زيد بن حارثة إلى أم قرفة بوادي القرى في رمضان منها، ثم سرية\n_________\n(^١) ورد بهامش الأصل: وفي سرية أبي الفتح العمري مهملة ومعجمة ولم أره لغيره، والذي ذكره غير واحد فيها الإهمال، والله أعلم.\n(^٢) \"سيرة ابن هشام\" ٤/ ٣١٢.","vol":"21","page":299},{"text":"عبد الله بن رواحة إلى أسير بن (رزام) (^١) اليهودي، ثم سرية (سلمة بن) (^٢) عمرو الضمري، وسلمة بن حريس. وعند ابن إسحاق: بدل سلمة بن حريس جبار بن صخر إلى أبي سفيان بن حرب بمكة (^٣) ثم ذكر غزوة الحدييبة (^٤).\nفصل:\nذكر البخاري في الباب أحاديث نحو الثلاثين:\nأحدها:\nحديث زَيْدِ بْنِ خَالِدٍ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - عَامَ الحُدَيْبِيَةِ، فَأَصَابَنَا مَطَرٌ .. الحديث، سلف في الصلاة والاستسقاء (^٥).\nوقد أسلفنا هناك أن من اعتقد أن النوء هو الفاعل للمطر فقد كفر، ومن اعتقد ذلك دالًا عليه فلا بأس به، وقال بعض المالكية: هو مخطئ إن اعتقد ذلك، وقال بعضهم: من قاله يخبر به بما جرى من الأزمنة فلا يدخله ما في الحديث، وقد أسلفنا عن عمر - ﵁ - أنه سأل عن نوء الثريا فراجعه.\n_________\n(^١) هكذا في الأصل، وفي \"طبقات ابن سعد\": زارم.\n(^٢) زيادة في الأصل والصواب حذفها.\n(^٣) قال ابن هشام: ومما لم يذكره ابن إسحاق من بعوث رسول الله - ﷺ - وسراياه بعث عمرو بن أمية الضّمري، بعثه رسول الله - ﷺ - بعد مقتل خبيب بن عدي وأصحابه إلى مكة، وأمره أن يقتل أبا سفيان بن حرب وبعث معه جبار بن صخر الأنصاري فخرجا حتى قدما مكة، إلخ القصة. \"سيرة ابن هشام\" ٤/ ٣١٠.\n(^٤) \"الطبقات الكبرى\" ٢/ ٨٠ - ٩٥.\n(^٥) سلف في الصلاة برقم (٨٤٦) كتاب: الأذان، باب: يستقبل الإمام الناس إذا سلم، وفي الاستسقاء برقم (١٠٣٨) باب: قول الله تعالى: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ [الواقعة: ٨٢] [الواقعة: ٨٢].","vol":"21","page":300},{"text":"الحديث الثاني:\nحديث أنس في عُمَرِهِ - ﷺ - وقد سلف في الحج، وعدَّه منها عمرة مع حجته على قول من لم ير أنه أحرم مفردًا، ثم أدخلها عليه.\nالحديث الثالث:\nحديث أَبِي قَتَادَةَ: انْطَلَقْنَا مَعَ رسول الله - ﷺ - عَامَ الحُدَيْبِيَةِ، فَأَحْرَمَ أَصْحَابُهُ وَلَمْ أُحْرِمْ .. سلف، وإنما لم يحرم؛ لأنه أُرسل كاشفًا لطريق الساحل ولم يقصد الإحرام، ويجوز أن المواقيت لم توقت يومئذ.\nالحديث الرابع:\nحديث أَبِي إِسْحَاق، عَنِ البَرَاءِ، قَالَ: تَعُدُّونَ أَنْتُمُ الفَتْحَ فَتْحَ مَكَّةَ، وَقَدْ كَانَ فَتْحُ مَكَّةَ فَتْحًا، وَنَحْنُ نَعُدُّ الفَتْحَ بَيْعَةَ الرُّضْوَانِ يَوْمَ الحُدَيْبِيَةِ، كُنَّا مَعَ النَّبِيِّ - ﷺ - أَرْبَعَ عَشْرَةَ مِائَةً، وَالْحُدَيْبِيَةُ بِئْرٌ، فَنَزَحْنَاهَا فَلَمْ نَتْرُكْ فِيهَا قَطْرَةً، فَبَلَغَ ذَلِكَ رسول الله - ﷺ - فَأَتَاهَا فَجَلَسَ عَلى شَفِيرِهَا، ثمَّ دَعَا بِإِنَاءٍ مِنْ مَاءٍ فَتَوَضَّأَ، ثُمَّ مَضمَضَ وَدَعَا، ثُمَّ صَبَّهُ فِيهَا، فَتَرَكْنَاهَا غَيْرَ بَعِيدٍ، ثُمَّ إِنَّهَا أَصْدَرَتْنَا مَا شئْنَا نَحْنُ وَرِكَابَنَا.\nالشرح:\nقوله: (تعدون الفتح) إلى آخره، قاله أنس وكعب أيضًا.\nقال مجاهد: ﴿فَتَحْنَا لَكَ﴾ قضينا لك قضاءً بينًا (^١)، واستحسنه بعضهم؛ لأن فتح الحديبية قضاء من قضاء الله، وهداية من هدايته، هدى بها من شاء، وعن ابن عباس: ما كنت أدري معنى ﴿إِنَّا فَتَحْنَا\n_________\n(^١) أورده السيوطي في \"الدر المنثور\" ٦/ ٥٩ وعزاه إلى: عبد بن حميد وابن جرير وابن المنذر.","vol":"21","page":301},{"text":"لَكَ﴾ حتى قالت ابنة مشرح: فتح الله بينك وبينه (^١).\nقوله: ﴿رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ﴾ وقوله: (فَنَزَحْنَاهَا) كذا في الأصول، وذكره ابن التين بلفظ: فنزفناها، ثم قال النزح والنزف واحد: وهو أخذ الماء شيئًا بعد شيء، ثم قال: وقوله: (فَنَزَحْنَاهَا) -أي: في الحديث الآتي بعد- لم يبق فيها ماء، يقال: نزحت البئر، فنزحت لازم ومتعدٍ، وفيه علم من أعلام نبوته في كثرة الماء.\nالحديث الخامس:\nحديث البراء أيضا مثله. وأَنَّهُمْ كَانُوا مَعَ رَسُولِ اللهِ - ﷺ - يوْمَ الحُدَيْبِيَةِ أَلْفًا وَأَرْبَعَمِائَةٍ أَوْ أَكْثَرَ، فَنَزَلُوا عَلى بِئْرٍ فَنَزَحُوهَا، وفيه: أنه بصق، وهو بالصاد وبالسين وبالزاي أيضًا بمعنى.\nالحديث السادس:\nحديث سَالِم، عَنْ جَابِرٍ: عَطِشَ النَّاسُ يَوْمَ الحُدَيْبِيَةِ وَرَسُولُ اللهِ - ﷺ - بَيْنَ يَدَيْهِ رَكْوَةٌ، فتَوَضَّأَ مِنْهَا، الحديث، وفيه: لَيْسَ عِنْدَنَا مَاءٌ إِلَّا مَا فِي رَكْوَتِكَ. فجعل يَدَهُ فيها، فَجَعَلَ المَاءُ يَفُورُ مِنْ بَيْنِ أَصَابِعِهِ كَأَمْثَالِ العُيُونِ، قَالَ: فَشَرِبْنَا وَتَوَضَّأْنَا. قلت: لِجَابِرٍ: كَمْ كُنْتُمْ يَوْمَئِذٍ؟ قَالَ: لَوْ كُنَّا مِائَةَ أَلْفٍ لَكَفَانَا، كُنَّا خَمْسَ عَشْرَةَ مِائَةً.\nالركْوَة -بكسر الراء وفتحها- وحكى ابن دحية تثليثها: جلد مستجف كالإناء ومعنى (يَفُورُ): ينبع، وأصل الفور الغليان، يقال: فارت القدر إذا غلت.\nوفي هذِه الرواية أنهم كانوا ألفًا وخمسمائة.\nثم ذكر بعده عن يَزِيدَ بْنِ زُرَيْعٍ، عَنْ سَعِيدٍ، عَنْ قتَادَةَ: قُلْتُ لِسَعِيدِ بْنِ\n_________\n(^١) كذا في الأصل وفي \"معاني القرآن\" للنحاس ٦/ ٤٩٤ فتح الله بيني وبينك.","vol":"21","page":302},{"text":"المُسَيبِ: بَلَغَنِي أَنَّ جَابِرًا كَانَ يَقُولُ: كَانُوا أَرْبَعَ عَشْرَةَ مِائَةً. فَقَالَ لِي سَعِيد: حَدَّثَنِي جَابِر: أنهم كَانُوا خَمْسَ عَشْرَةَ مِائَةًا لذِينَ بَايَعُوا النَّبِيَّ - ﷺ - يَوْمَ الحُدَيْبِيَةِ.\nتابعه أَبُو دَاوُدَ: ثنَا قُرَّةُ، عَنْ قَتَادَةَ.\nثم ساق عن سفْيَان: عن عَمْرو، عن جَابِرٍ قَالَ: قَالَ لنَا رَسُولُ اللهِ - ﷺ - يَوْمَ الحُدَيْبِيَةِ: \"أَنْتُمْ خَيْرُ أَهْلِ الأَرْضِ\". وَكنَّا أَلْفًا وَأَرْبَعَمِائَةٍ، وَلَوْ كُنْتُ أُبْصِرُ اليَوْمَ لأَرَيْتُكُمْ مَكَانَ الشَّجَرَةِ. تَابَعَهُ الأَعْمَشُ، سَمِعَ سَالِمًا، سَمِعَ جَابِرًا: أَلْفًا وَأَرْبَعَمِائَةٍ.\nثم ساق معلقًا عن عَبْدِ اللهِ بْنِ أَبِي أَوْفَى قال: كَانَ أَصْحَابُ الشَّجَرَةِ أَلْفًا وَثَلَاثَمِائَةٍ، وَكَانَتْ أَسْلَمُ ثُمْنَ المُهَاجِرِينَ.\nتَابَعَهُ مُحَمَّدُ بْنُ بَشَّارٍ، ثَنَا أَبُو دَاوُدَ، ثنَا شعْبَةُ. أي عن عمرو بن مرة، عن ابن أبي أوفى (^١).\nفالحاصل ثلاث روايات: ألف وخمسمائة وأربعمائة وثلاثمائة، وقد أسلفناها بزيادة، وكلام الحاكم أن القلب أميل إلى الأولى، وادعى ابن التين أن الأظهر الثاني، وهو الذي ذكره الشيخ أبو محمد.\nومتابعة أبي داود (^٢) أخرجها مسلم عن محمد بن مثنى وعبيد الله\n_________\n(^١) كذا بالأصل والمتابعة في بعض نسخ البخاري المطبوعة خاصة بحديث جابر، وتكررت في الحديثين في بعض النسخ كما في المتن المطبوع مع \"الفتح\"، والصواب موضعها هنا كما ذكر الحافظ في \"الفتح \" ٧/ ٤٤٤ أن الإسماعيلي وصل هذِه الرواية، وهذا الطريق في \"صحيح مسلم\" (١٨٥٧) كما سيذكر المصنف هنا.\n(^٢) ورد بهامش الأصل: متابعة أبي داود ينبغي أن تذكر بعد حديث ابن أبي أوفي لا بعد حديث جابر، وكذا هي في أصل الدمياطي، وكذا ينبغي أن تذكر وفي أصلنا الدمشقي أنها بعد حديث جابر. فيه نظر، والله أعلم.","vol":"21","page":303},{"text":"عنه (^١)، قال أبو مسعود الدمشقي: حديث أبي داود مشهور عنه، وأما حديث سعيد هو ابن أبي عروبة، قال العباس بن الوليد: رواه عن يزيد بن زريع رواه كما ذكرنا، وقال فيه: نسي جابر كانوا خمس عشرة مائة ولم يقل فيه هو حدثني، وكذلك رواه أبو موسى وبندار عن ابن أبي عدي، عن سعيد كرواية العباس، وكذلك رواه غندر، عن سعيد، ورواه معاذ عن قرة كرواية أبي داود. ورواه سعيد بن الربيع بآخره، ذكره البيهقي في \"دلائله\" (^٢).\nومتابعة الأعمش أسندها البخاري في آخر الأشربة عن قتيبة، ثنا جرير، عن الأعمش به (^٣)، وأخرجها مسلم عن عثمان وإسحاق بن إبراهيم، عن جرير، عن الأعمش به (^٤).\nوالتعليق الذي ذكره عن عبيد الله بن معاذ أخرجه مسلم عنه به (^٥).\nوقوله: (كَانَ أَسْلَمُ ثُمْنَ المُهَاجِرِينَ) لعله علم عدة المهاجرين حمل على عدتهم مثل مثليهما فتعود بمثلها فتكون أسلم يومئذ ثمن المهاجرين.\nوقول جابر: (لَوْ كُنْتُ أُبْصِرُ اليَوْمَ لأَرَيْتُكُمْ مَكَانَ الشَّجَرَةِ.).\nوقول سعيد فيما يأتي: (فلما خرجنا من العام المقبل نسيناها فلم نقدر عليها)، فقد يكون جابر أعلم الموضع وحرص على حفظه ولم\n_________\n(^١) مسلم (١٨٥٧) كتاب: الإمارة، باب: استحباب مبايعة الإمام الجيش …، وفيه: عن عبيد الله بن معاذ، ثنا أبي، ثنا شعبة به.\n(^٢) \"دلائل النبوة\" ٤/ ٩٧.\n(^٣) ستأتي برقم (٥٦٣٩) باب: شرب البركة والماء المبارك.\n(^٤) مسلم (١٨٥٦/ ٧٤) كتاب: الإمارة، باب: استحباب مبايعة الإمام الجيش …\n(^٥) مسلم (١٨٥٧) كتاب: الإمارة، باب: استحباب مبايعة الإمام الجيش …","vol":"21","page":304},{"text":"يعلمه سعيد، ولا يرد قول من نسي قول من حفظ.\nوقوله: (قال - ﷺ - لنا يوم الحديبية: \"أنتم خير أهل الأرض\"). فيه: منقبة ظاهرة لهم، وادعى الداودي أنه لم يرد دخول نعمة فيستدل به على أن الخضر ليس بنبي وأن إلياس ليس بنبي! وليس كما ادعاه، فإن القرآن نطق بأن إلياس من المرسلين عوضًا عن كونه نبيًا.\nوكان معه علي، وبايع لعثمان بيده فكان في جملتهم، فلا يوجد فيه تفضيل علي عليه.\nالحديت السابع:\nبعد تعداد حديث جابر وابن أبي أوفى حديث قَيْسٍ، أَنَّهُ سَمِعَ مِرْدَاسًا الأَسْلَمِيَّ -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- يقول: يُقْبَضُ الصَّالِحُونَ الأَوَّلُ فَالأَوَّلُ، وَتَبْقَى حُفَالَةٌ كَحُفَالَةِ التَّمْرِ وَالشَّعِيرِ لَا يَعْبَأُ اللهُ بِهِمْ شَيْئًا.\n(قيس) هو ابن أبي حازم، و(مرداس) هو ابن مالك الأسلمي، كوفي ليس له غير هذا الحديث ولم يروه عنه غير قيس.\nانفرد به البخاري عن الخمسة، وفي الصحابة مرداس جماعات غيره نحو العشرة والحفالة: الرديء من كل شيء.\nوفي غير البخاري، حثالة كحثالة بالثاء المثلثة وهي أشهر كما قال الخطابي (^١)، والجماعة على أنهما بمعنى ليس أحدهما مبدى على الأخر ولا أشهر منه، قيل: الحفاء والحثاء يتعاقبان، ومعنى (لا يعبأ الله بهم): لا يباليهم، أي: ليس لهم عنده منزلة، وهذا الحديث ساقه لأجل أن مرداسًا من أصحاب الشجرة.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٢٩.","vol":"21","page":305},{"text":"الحديث الثامن:\nحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ مَرْوَانَ وَالْمِسْوَرِ بْنِ مَخْرَمَةَ قَالَا: خَرَجَ - ﷺ - عامَ الحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَة مِنْ أَصحَابِهِ، فَلَمَّا كَانَ بِذِي الحُلَيْفَةِ قَلَّدَ الهَدْيَ وَأَشْعَرَ وَأَحْرَمَ مِنْهَا. لَا أُحْصِي كَمْ سَمِعْتُهُ مِنْ سُفْيَانَ حَتَّى سَمِعْتُهُ يَقُولُ: لَا أَحْفَظُ مِنَ الزُّهْرِيِّ الإِشْعَارَ وَالتَّقْلِيدَ، فَلَا أَدْرِي يَعْنِي: مَوْضِعَ الإِشْعَارِ وَالتَّقْلِيدِ، أَوِ الحَدِيثَ كُلَّهُ.\nادعى الداودي أن سفيان بين بقوله: وأفهمني معمر بعضه. أنه إنما يعني موضعهما، زاد ابن التين أن الذي في الأصل عن سفيان، سمعت الزهري حين حدث هذا الحديث حفظت بعضه، وحدثني معمر، عن عروة، والذي في الأصل ما سقته لك بإسناده، وقد سلف الكلام على الإشعار والتقليد واضحًا في الحج فراجعه، وفي إحرامه - ﷺ- من ذي الحليفة؛ لأنه ميقاته.\nوقول علي - ﵁ -: تمام الحج أن تحرم من دويرة أهلك. تأول على من كان منزله دون الميقات.\nوحديث كعب بن عجرة سلف في الحج (^١).\nالحديت التاسع:\nحديث زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: خَرَجْتُ مَعَ عُمَرَ بْنِ الخَطَّابِ - ﵁ - إِلَى السُّوقِ، فَلَحِقَتْ عُمَرَ بن الخطاب - ﵁ - أمْرَأَةٌ شَابَّةٌ فَقَالَتْ: يَا أَمِيرَ المُؤْمِنِينَ، هَلَكَ زَوْجِي وَتَرَكَ صِبْيَةً صِغَارًا، والله مَا يُنْضِجُونَ كُرَاعًا،\n_________\n(^١) سلف برقم (١٨١٤) كتاب: المحصر، باب: قول الله تعالى: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾.","vol":"21","page":306},{"text":"وَلَا لَهُمْ زَرْع وَلَا ضَرْعٌ، وَخَشِيتُ أَنْ تَأْكُلَهُمُ الضَّبُعُ، وَأَنَا ابنة خُفَافِ بْنِ إِيمَاءَ الغِفَارِيِّ، وَقَدْ شَهِدَ أَبِي الحُدَيْبِيَةَ مَعَ رسول الله - ﷺ-. فَوَقَفَ مَعَهَا عُمَرُ وَلَمْ يَمْضِ، ثُمَّ قَالَ: مَرْحَبًا بِنَسَب قَرِيبٍ. ثُمَّ انْصَرَفَ إِلَى بَعِيرٍ ظَهِيرٍ كَانَ مَرْبُوطًا فِي الدَّارِ فَحَمَلَ علَيْهِ غِرَارَتَيْنِ مَلأَهُمَا طَعَامًا، وَحَمَلَ بَيْنَهُمَا نَفَقَةً وَثيَابًا، ثُمَّ نَاوَلَهَا بِخِطَامِهِ، ثُمَّ قَالَ: اقْتَادِيهِ فَلَنْ يَفْنَى حَتَّى يَأْتِيَكُمُ اللهُ بِخَيْرٍ.\nفَقَالَ رَجُل: يَا أَمِيرَ المُؤْمِنِينَ، أَكْثَرْتَ لَهَا. قَالَ عُمَرُ: ثَكِلَتْكَ أُمُّكَ، والله إِنِّي لأَرى أَبَا هذِه وَأَخَاهَا قَدْ حَاصَرَا حِصْنًا زَمَانًا فَافْتَتَحَاهُ، ثُمَّ أَصْبَحْنَا نَسْتَفِيءُ سُهْمَانَهُمَا فِيهِ.\nالشرح:\nقولها: (ما ينضجون كراعًا) تريد: أنهم لو حاولوا طبخ كراع ما قدروا لصغرهم، وقال الخطابي: تريد أنهم لا يكفون أنفسهم خدمة ما يأكلونه (^١)، والكراع من الدواب ما دون الكعب، ومن الإنسان ما دون الركبة، و(الضرع) الشاة وغيرها، تريد ليس لهم [ما] (^٢) يحلبون.\nو(الضبع) من أسماء السنة الشديدة المجدبة، قال الداودي: سميت بذلك؛ لأنه يكثر الموتى حتى لا يقبر أحدهم فتأكله الضبع وغيرها. وفيه نظر.\nوالزرع كل ما زرع من الحب بر أو شعير أو غيرهما من زراع البقول، ضرب بالزرع المثل، أي: ليس لهم نبات.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٣٠ - ١٧٣١.\n(^٢) زيادة يقتضيها السياق.","vol":"21","page":307},{"text":"وقوله: (مرحبًا بنسب قريب) يريد: أتيت سعة ورحبًا، ويحتمل أن يريد بالنسب القريب غفار أو يريد قربها من أبيها، وفيه إكبار عمر - ﵁ - لأبناء السابقين الأولين.\nوالظهير: هو البعير القوي الظهر، الشديد على الراحلة.\nقال الجوهري: بعير ظهير بيِّن الظهارة إذا كان قويًّا، وناقة ظهيرة، والبعير الظهري: المعد للحاجة إن احتيج إليه (^١).\nوالخطام: الحبل الذي يقاد به سمي بذلك؛ لأنه يقع على الخطم الذي هو الأنف.\nقوله: (ثُمَّ أَصْبَحْنَا نَسْتَفِيءُ سُهْمَانَهُمَا فِيهِ) أي: نسترجع وهي من الفيء، سمي فيئًا؛ لأنه مال استرجعه المسلمون من يد الكفار، ومنه: ﴿يَتَفَيَّأُ ظِلَالُهُ﴾ [النحل: ٤٨]، أي: يرجع على كل شيء من جوانبه، ومنه: ﴿فَإِنْ فَاءُوا﴾ البقرة: ٢٢٦] أي: رجعوا، وضبط في رواية بالقاف (^٢)، أفاده ابن التين.\nفائدة:\nخفاف بن إيماء: هو ابن رحضة بن خربة بن خلاف بن الحارث بن غفار أخي ثعلبة ابني مليل بن ضمرة أخي ليث، والمليل وعريج أولاد بكر بن عبد مناة بن كنانة، وقيل: خربة بن حراق بن حارثة بن غفار، (وإليه نسبت بني) (^٣) غفار، كان إمام بني غفار وخطيبهم شهد الحديبية، ومات في خلافة عمر - ﵁ - بالمدينة.\n_________\n(^١) \"الصحاح\" ٢/ ٧٣١ مادة (ظهر).\n(^٢) ورد بهامش الأصل ما نصه: ذكر هذِه الرواية ابن قرقول في \"مطالعه\" عن\nالقابسي، ثم قال: وهو وهم. انتهى.\n(^٣) هكذا قرئت كما في الأصل.","vol":"21","page":308},{"text":"قال أبو عمر: ويقال: لخفاف وأبيه وجده صحبة وكانوا ينزلون غيقة من بلاد بني غفار ويأتون المدينة كثيرًا (^١). وقال ابن الكلبي: خفاف بن إيماء أحد المعذرين من الأعراب.\nوقال الواقدي: كان فيمن جاء من الأعراب من بني غفار إلى رسول الله - ﷺ - وهو يريد تبوك يعتذرون إليه في التخلف عنه، فلم يعذرهم الله (^٢).\nوقد روى مسلم لخفاف دون البخاري حديث \"غفار غفر الله لها، وأسلم سالمها الله\" الحديث (^٣).\nوروى عنه ابنه الحارث وغيره، أخرجه مسلم في الصلاة والفضائل (^٤).\nوقوله: (إني لأرى أبا هذِه) يعني: خفافًا. وأخاها يعني: أحد ابنيه: الحارث أو مخلد ابني خفاف.\nوالحارث روى عن أبيه كما ذكرنا وعنه خالد المدلجي فقط، أخرج له مسلم كما ذكرناه، ومخلد بن خفاف روى عن عروة وعنه ابن أبي ذئب حديث \"الخراج بالضمان\" (^٥)، أخرج له الأربعة. أما مخلد الغفاري، فقال البخاري: له صحبة (^٦)، وقال أبو حاتم: لا (^٧). رآه عمرو بن\n_________\n(^١) \"الاستيعاب\" ٢/ ٣٢ - ٣٣.\n(^٢) \"مغازي الواقدي\" ص ٩٩٦.\n(^٣) مسلم برقم (٦٧٩) كتاب: المساجد، باب: استحباب القنوت في جميع الصلاة …\n(^٤) مسلم في الثلاثة برقم (٦٧٩)، وفي الفضائل برقم (٢٥١٧) باب: دعاء النبي - ﷺ - ..\n(^٥) رواه أبو داود (٣٥٠٨)، والترمذي (١٢٨٥)، والنسائي ٧/ ٢٥٤ - ٢٥٥، وابن ماجه (٢٢٤٢).\n(^٦) ورد بهامش الأصل: تجاه هذا المكان بخط شيخنا المؤلف في الهامش، ووهم بعضهم فقال: إن جماعة ذكروه في الصحابة.\n(^٧) انظر: \"الجرح والتعديل\" ٨/ ٣٤٦، \"الاستيعاب\" ٤/ ٢٩، \"أسد الغابة\" ٥/ ١٢٧.","vol":"21","page":309},{"text":"دينار، وادعى بعض الشراح أنه كأنه يريد مخلدًا لذكره عند جماعة في الصحابة (^١)، والله أعلم. والظاهر وهمه.\nالحديث العاشر:\nحديث سعيد بن المسيِّب، عَنْ أَبِيهِ قَالَ: لَقَدْ رَأَيْتُ الشَّجَرَةَ، ثُمَّ أَتَيْتُهَا بَعْدُ فَلَمْ أَعْرِفْهَا. قَالَ مَحْمُودٌ: ثُمَّ أُنْسِيتُهَا بَعْدُ. وقد سلف.\nوكذا الحديث الحادي عشر، حديث طَارِقِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: انْطَلَقْتُ حَاجًّا فَمَرَرْتُ بِقَوْمٍ يُصَلُّونَ، قُلْتُ: مَا هذا المَسْجِدُ؟ قَالُوا: هذِه الشَّجَرَةُ، حَيْثُ بَايَعَ رَسُولُ اللهِ - ﷺ - بَيْعَةَ الرُّضْوَانِ. فَأَتَيْتُ سَعِيدَ بْنَ المُسيِّبِ فَأَخْبَرْتُهُ، فَقَالَ سَعِيدٌ: حَدَّثَنِي أَبِي أَنَّهُ كَانَ فِيمَنْ بَايَعَ رَسُولَ اللهِ - ﷺ -، قَالَ: فَلَمَّا خَرَجْنَا مِنَ العَامِ المُقْبِلِ نَسِينَاهَا، فَلَمْ نَقْدِرْ عَلَيْهَا. فَقَالَ سَعِيدٌ: إِنَّ أَصْحَابَ مُحَمَّدٍ - ﷺ - لَمْ يَعْلَمُوهَا وَعَلِمْتُمُوهَا أَنْتُمْ، فَأَنْتُمْ أَعْلَمُ.\nوعن طَارِقٌ، عَنْ سَعِيدِ بْنِ المُسَيِّبِ، عَنْ أَبِيهِ: أَنَّهُ كَانَ مِمَّنْ بَايَعَ (تَحْتَ) (^٢) الشَّجَرَةِ، فَرَجَعْنَا إِلَيْهَا العَامَ المُقْبِلَ فَعَمِيَتْ عَلَيْنَا.\nوعن طارق قَالَ: ذُكِرَتْ عِنْدَ سَعِيدِ بْنِ المُسَيِّبِ الشَّجَرَةُ، فَضَحِكَ فَقَالَ: أَخْبَرَنِي أَبِي، وَكَانَ قد شَهِدَهَا.\nالحديث التاني عشر:\nحديث عَمْرِو بْنِ مُرَّةَ: سَمِعْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفى -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَتَاهُ قَوْمٌ بِصَدَقَةٍ قَالَ: \"اللَّهُمَّ صَلِّ عَلَيْهِمْ \" .. الحديث.\n_________\n(^١) أورده ابن أبي عاصم في الصحابة، انظر: \"الآحاد والمثاني\" ٢/ ٢٥٦، \"أسد الغابة\" ٥/ ١٢٧.\n(^٢) ساقطة من الأصل، والمثبت من \"الصحيح\".","vol":"21","page":310},{"text":"قد سلف في الزكاة وفيه جواز الصلاة على غير الأنبياء تبعا وكما في الآل، وعن مالك لا يصلى على غير الأنبياء، وفيه الشكر على فعل الفريضة والتغبيط بفعل الخير.\nوفيه: أنه يقال آل فلان يريد فلانًا وآله، والآل: أوسع من الأهل، وقيل: هما واحد، وذكر بعض النحويين أنه لا يقال آل فلان إلا لمعظَّم، ولا يقال لحقير.\nالحديث الثالث عشر:\nحديث عَبَّادِ بْنِ تَمِيمٍ قَالَ: لَمَّا كَانَ يَوْمُ الحَرَّةِ وَالنَّاسُ يُبَايِعُونَ لِعَبْدِ اللهِ بْنِ حَنْظَلَةَ، فَقَالَ ابن زَيْدٍ: عَلَى مَا يُبَايعُ ابن حَنْظَلَةَ النَّاس؟ قِيلَ لَهُ: عَلَى المَوْتِ. قَالَ: لَا أُبَايعُ عَلى ذَلِكَ أَحَدًا بَعْدَ رَسُولِ اللهِ - ﷺ -. وَكَانَ شَهِدَ مَعَهُ الحُدَيْبِيَةَ.\nابن زيد هذا هو أبو عبد الله بن زيد بن عاصم الأنصاري النجاري المازني صاحب الوضوء الذي قتل مسيلمة (^١)، وقتل يوم الحرة لثلاث بقين من ذي الحجة سنة ثلاث وستين، له ولأبويه صحبة ولأخيه حبيب الذي قطعه مسيلمة.\nوغلط ابن عيينة فقال: هو الذي أري الأذان، والمبايعة على الموت، كذا وقعت هنا، وقيل: المبايعة على ألا يفروا، ويحتمل كما قال الداودي على ألا يفروا حتى يموتوا، فسقط ذلك من بعض الرواة، ويحتمل أن يرويه بعضهم على التأويل، وأنه إذا لم يفر مات.\nوقد سلف في الجهاد أيضًا في باب: البيعة في الحرب أن لا يفروا.\n_________\n(^١) ورد بهامش الأصل: بل شارك في قتله.","vol":"21","page":311},{"text":"الحديث الرابع عشر:\nحديث إِيَاسِ بْنِ سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: حَدَّثَنِي أَبِي -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- قَالَ: كُنَّا نُصَلِّي مَعَ النَّبِيِّ - ﷺ - الجُمُعَةَ ثُمَّ نَنْصَرِفُ وَلَيْسَ لِلْحِيطَانِ ظِلٌّ نَسْتَظِلُّ به. هذا الحديث أسلفته في بابه مع تأويله.\nالحديث الخامس عشر:\nحديث يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: قُلْتُ لِسَلَمَةَ بْنِ الأَكْوَعِ: عَلَى أَيِّ شَيْءٍ بَايَعْتُمْ رَسُول اللهِ - ﷺ - يوْمَ الحُدَيْبِيَةِ؟ قَالَ: عَلَى المَوْتِ.\nقد سلف الكلام عليه أيضًا مع تأويل ما قد يعارضه.\nالحديث السادس عشر:\nحديث العَلَاءِ بْنِ المُسَيَّبِ، عَنْ أَبِيهِ قَالَ: لَقِيتُ البَرَاءَ بْنَ عَازِبٍ فَقُلْتُ: طُوبَى لَكَ، صَحِبْتَ رسول الله - ﷺ - وبَايَعْتَهُ تَحْتَ الشَّجَرَةِ. فَقَالَ: يَا ابن أَخِي، إِنَّكَ لَا تَدْرِي مَا أَحْدَثْنَا بَعْدَهُ.\n(طوبى لك) مثل هنيئًا لك، قيل: إن طوبى شجرة في الجنة، أو الجنة، أو خير لهم، أو فعلى من الطيب، أي: طيب العيش لهم، أو طوبى للخير وأقصى الأمنية. وفيه فضل ظاهر للبراء، والتحرز مما قد يحدثه الشخص.\nالحديث السابع عشر:\nحديث مُعَاوِيَةَ -هُوَ ابن سَلَّامٍ- عَنْ يَحْيَى، عَنْ أَبِي قِلَابَةَ، أَنَّ ثَابِتَ بْنَ الضَّحَّاكِ أَخْبَرَهُ أَنَّهُ بَايَعَ النّبِيَّ - ﷺ - تحْتَ الشَّجَرَةِ.\nهو أيضًا من الفضائل كونه بايع تحتها، و(يحيى) هو ابن أبي كثير. قال الجياني: كذا جاء في رواية الفربري. وكذلك قال فيه النسفي، عن يحيى، عن أبي قلابة وفي رواية ابن السكن، عن معاوية، عن زيد بن","vol":"21","page":312},{"text":"سلام، عن أبي قلابة جعل زيدًا بدل يحيى، ولم يتابعه أحد على ذلك، على أن الدارقطني قد ذكر زيد بن سلام فيمن خرج له البخاري في \"الصحيح\" والله أعلم.\nوقد أخرجه مسلم عن يحيى بن يحيى، عن معاوية، عن يحيى، عن أبي قلابة، رواه الجماعة عن البخاري وهو المحفوظ (^١).\nالحديث الثامن عشر:\nقَتَادَةَ، عَنْ أنسِ - ﵁ - ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ [الفتح: ١] قَالَ: الحُدَيْبِيَةُ. قَالَ أَصْحَابُهُ: هَنِيئًا مَرِيئًا، فَمَا لَنَا؟ فَأَنْزَلَ اللهُ: ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ﴾ [الفتح: ٥] قَالَ شُعْبَةُ: فَقَدِمْتُ الكُوفَةَ فَحَدَّثْتُ بهذا كُلَهِ عَنْ قَتَادَةَ، ثُمَّ رَجَعْتُ فَذَكَرْتُ لَهُ، فَقَالَ: أَمَّا: ﴿إِنَّا فَتَحْنَا لَكَ﴾ فَعَنْ أَنَسٍ، وَأمَا: هَنِيئًا مَرِيئًا، فَعَنْ عِكْرِمَةَ.\nقيل: (هنيئًا) لا إثم فيه، (مريئًا) لا داء فيه، ويقال: هنأني الطعام ومرأني، فإذا لم تذكر هنأني قلت: أمرأني بالألف أي: انهضم، هذا قول أبي عبيد الهروي، وقال ابن فارس: يقال: مرأني الطعام وأمرأني (^٢). وذكره الهروي عن ابن الأعرابي، قال: ولا يقال مرني.\nالحديث التاسع عشر:\nحَدَّثنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنَا أَبُو عَامِرٍ، ثنَا إِسْرَائيلُ، عَنْ مَجْزَأَةَ بْنِ\nزَاهِرٍ الأَسْلَمِيِّ، عَنْ أَبِيهِ -وَكَانَ مِمَّنْ شَهِدَ الشَّجَرَةَ- قَالَ: إِنِّي لأُوقِدُ\nتَحْتَ القِدْرِ بِلُحُومِ الحُمُرِ، إِذْ نَادى مُنَادِي رَسُولِ- اللهِ - ﷺ -: إِنَّ رَسُولَ\nاللهِ - ﷺ - يَنْهَاكُمْ عَنْ لُحُومِ الحُمُرِ.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٧٥ - ٦٧٦.\n(^٢) \"مجمل اللغة\" ٢/ ٨٢٨ مادة (مري).","vol":"21","page":313},{"text":"وَعَنْ مَجْزَأَةَ، عَنْ رَجُلٍ مِنْهُمْ مِنْ أَصْحَابِ الشَّجَرَةِ يقال له أُهْبَانُ بْنُ أَوْسٍ، وَكَانَ اشْتَكَى رُكْبَتَهُ، وَكَانَ إِذَا سَجَدَ جَعَلَ تَحْتَ رُكْبَتِهِ وِسَادَةً.\nكذا هذا الحديث في الأصول كما سقته لك، وفي بعضها بإسقاط إسرائيل، وقال فيه: ثنا أبو عامر، ثنا مجزأة، عن أبيه، وقيل: إنه رواية سائر الرواة عن الفربري، وفي رواية ابن السكن بعد عبد الله، ثنا عثمان بن عمر، ثنا إسرائيل، ثنا مجزأة، جعل مكان أبي عامر عثمان.\nوأبو عامر هو العقدي واسمه عبد الملك بن عمرو، وفي نسخة أبي زيد مجزأة بن زاهر، عن أنس، والصواب عن أبيه، وذكر أنس فيه ليس بشيء. والحديث محفوظ لزاهرة أبي مجزأة، وقد أسلفنا الخلاف في لحوم الحمر الأهلية، وضعفنا ما جاء في حلها.\nقال الداودي: والنهي عنها إنما كان يوم خيبر بعد الحديبية وما هنا وهم، وليس في هذا الحديث بيان أن النهي كان يوم الحديبية، لكنه مذكور في غيره.\nوما اتخذه أهبان مثل الوسادة لعلها كانت لينة؛ لأن يبس الأرض يضر بركبته. وقد قال ابن القاسم فيمن بجبهته جراحات أنه يومئ ولا يرفع شيئًا إلى جبينه ليسجد عليه (^١). وقال أشهب: إن رفع مقدار ما كان يومئ أجزأه ذلك (^٢).\nفائدة:\nأهبان بن أوس هذا الأسلمي، وهو مكلم الذئب كما قال الواقدي، ورفع نسبه غيره فقال: هو أهبان بن عياذ بن ربيعة بن كعب بن أمية بن\n_________\n(^١) \"المدونة الكبرى\" ١/ ٧٣.\n(^٢) انظر: \"شرح مختصر خليل\" للخرشي ١/ ٢٩٧.","vol":"21","page":314},{"text":"يقظة بن خزيمة بن مالك بن سلامان بن أسلم بن أفضى الأسلمي، نزل الكوفة وبني بها دارًا ومات بها في ولاية المغيرة لمعاوية.\nأخرى: أهبان أيضًا ابن صيفي الغفاري أبو مسلم، نزل البصرة وروى حديثًا في الفتنة عن رسول الله - ﷺ -، وأوصى أن يكفن في ثوبين فكفن في ثلاثة ودفن فيه، فأصبح القميص الثالث موضوعًا على المشجب. قال أبو عمر: خبر صحيح رواه جماعة من ثقات البصريين (^١).\nثالثة: مكلم الذئب أيضًا رافع بن أبي رافع الطائي، واسم أبي رافع عميرة، وقيل: عمير، وقيل: عمرو، كلمه الذئب في ضأن يرعاها فيما تزعم طيء فدعا إلى رسول الله - ﷺ - واللحاق به، وقالوا فيه شعرًا، وله خبر في صحبة الصديق في غزوة ذات السلاسل، مات قبيل قتل عمر سنة ثلاث وعشرين، وقيل: إن رافعًا قطع ما بين الكوفة ودمشق في خمس ليال، لمعرفته بالمفاوز.\nوروى ابن وهب أن أبا سفيان بن حرب وصفوان بن أمية أخذ ظبيًا فاصطاداه وكلمهما، وروي مثله أنه جريح لا دحيم وأصحابه. وفي \"معجم الطبراني\" عن أنس قال: كنت مع رسول الله - ﷺ - في غزوة تبوك فمررت على غنم فجاء الذئب أخذ منها شاة، فاشتد الرعاء خلفه، فقال الذئب: طعمة أطعمنيها الله تنزعونها مني .. الحديث (^٢).\nالحديث العشرون:\nحديث ابن أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ، عَنْ سُوَيْدِ بْنِ النُّعْمَانِ -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- كَانَ رَسُولُ اللهِ\n_________\n(^١) \"الاستيعاب\" ١/ ٢٠٥.\n(^٢) رواه العقيلي في \"الضعفاء\" ١/ ٢٥٢.","vol":"21","page":315},{"text":"- ﷺ - وَأَصْحَابُهُ أُتُوا بِسَوِيقٍ فَلَاكُوهُ. تَابَعَهُ مُعَاذٌ (بن عدي) (^١) عَنْ شُعْبَةَ.\nأي: كما رواه ابن أبي عدي عنه، وسلف القول في الهجرة.\nالحديث الحادي بعد العشرين:\nحديث شُعْبَةَ، عَنْ أَبِي جَمْرَةَ قَالَ: سَأَلْتُ عَائِذَ وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مِنْ أَصحَابِ الشَّجَرَةِ: هَلْ يُنْقَضُ الوِتْرُ؟ قَالَ: إِذَا أَوْتَرْتَ مِنْ أَوَّلهِ فَلَا تُوتِرْ مِنْ آخِرِهِ.\nهو الصحيح عندنا وهو قول مالك أيضًا، وكان ابن عمر يشفع وتره ثم يوتر من آخر صلاته وأبو جمرة بالجيم، وصحف من قاله بالحاء.\nقال أبو علي الجياني: وقع في نسخة أبي ذر عن أبي الهيثم بالحاء والزاي وهو وهم والصواب بجيم وراء (^٢). وعائذ هذا هو ابن عمرو بن هلال المزني كنيته أبو هبيرة، وعنه: ابنه حشرج وغيره، وكان شريفًا جوادًا صالحًا صلى عليه أبو برزة.\nالحديث الثاني بعد العشرين:\nحديث زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسِيرُ فِي بَعْضِ أَسْفَارِهِ، وَعُمَرُ بْنُ الخَطَّابِ يَسِيرُ مَعَهُ لَيْلًا، فَسَأَلَهُ عُمَرُ عَنْ شَيء فَلَمْ يُجِبْهُ رَسُولُ اللهِ - ﷺ -، ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ، ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ، فقَالَ عُمَرُ: ثَكِلَتْكَ أُمُّكَ يَا عُمَرُ، نَزَّرْتَ رَسُول اللهِ - ﷺ - ثلَاثَ مَرَّاتٍ كُلُّ ذَلِكَ لَا يُجِيبُكَ. قَال عُمَرُ: فَحَرَّكْتُ بَعِيرِي ثُمَّ تَقَدَّمْتُ أَمَامَ المُسْلِمِينَ، وَخَشِيتُ أَنْ يَنْزِلَ فِيَّ قُرْآنٌ، فَمَا نَشِبْتُ أَنْ سَمِعْتُ صَارِخًا يَصْرُخُ بِي. إلى أن قال: وَجِئْتُ رَسُولَ اللهِ - ﷺ - فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: \"لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ سُورَة لَهِيَ\n_________\n(^١) في الأصل: محمد، والمثبت من حاشيتها، وهو الموافق لما في الصحيح.\n(^٢) \"تقييد المهمل\" ٢/ ٦٧٧.","vol":"21","page":316},{"text":"أَحَبُّ إِلَى مِمَّا طلعَتْ عَلَيْهِ الشَّمْسُ\"، ثُمَّ قَرَأَ: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ [الفتح: ١].\nمعنى (نزَّرت): ألححت وضيقت عليه حتى أحرجته، بتشديد الزاي وتخفيفها وهو المعروف واقتصر بعض شيوخنا على التشديد، والنزر: القلة، ومنه البئر النزور: القليلة الماء، فقيل ذلك أن أكثر عليه السؤال حتى انقطع جوابه، وقال ابن الأعرابي: النزر: الإلحاح في السؤال، تقول: ألححت عليه في مسألتك إلحاحًا أو أدَّبك بسكوته عنك (^١) وأجزأته عن جوابك. وعن الأصمعي: نزر فلان فلانًا: إذا استخرج ما عنده قليلًا قليلًا (^٢).\nقال ابن التين: وظاهر ضبط أهل اللغة أنه نزرت على زيد: أتيت ثلاثي، ومنه عطاء منزور: إذا استخرج بشدة سؤال وإلحاح، قال: وقيل: هو القليل، قال: وهو يدل على أنه مخفف؛ لأن منزورًا لا يكون إلا من ثلاثي، قال الداودي: وقيل: إنه يقال نزرت ويزرت وبزرت بالنون والياء والباء.\nفائدة:\nاختلف في الموضع الذي نزلت عليه فيه سورة الفتح، فعند أبي معشر بالجحفة وفي \"الإكليل\" عن مجمع بن جارية بكراع الغميم، وعند ابن سعد بضجنان (^٣) وسيأتي الكلام على الحديث بأوضح من هذا في التفسير.\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٥٤٩.\n(^٢) المصدر السابق ٤/ ٣٥٥٠.\n(^٣) \"الطبقات الكبرى\" ٢/ ١٠٥.","vol":"21","page":317},{"text":"الحديت الثالث بعد العشرين:\nحديث سُفْيَانَ: سمِعْتُ الزُّهْرِيَّ حِينَ حَدَّثَ هذا الحَدِيثَ، حَفِظْتُ بَعْضَهُ، وَثَبَّتَنِي فيه مَعْمَرٌ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ -يَزِيدُ أَحَدُهُمَا عَلَى صَاحِبهِ- قَالَا: خَرَجَ رسول الله - ﷺ - عَامَ الحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَة مِنْ أًصْحَابِه، فَلَمَّا أَتَى ذَا الحُلَيْفَةِ قَلَّدَ الهَدْىَ، وَأَشْعَرَهُ، حَتَّى كَانَ بِغَدِيرِ الأَشْطَاطِ أَتَاهُ عَيْنُهُ قَالَ: إِنَّ قُرَيْشًا جَمَعُوا لَكَ جُمُوعًا، وَقَدْ جَمَعُوا لَكَ الأَحَابِيشَ، وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ البَيْتِ وَمَانِعُوكَ. فَقَالَ: \"أَشِيرُوا أيّهَا النَّاسُ عَلَيَّ، أَتَرَوْنَ أَن أَمِيلَ إِلى عِيَالِهِم وَذَرَارِيِّ هؤلاء الذِينَ يُرِيدُونَ أَن يَصُدُّونَا عَنِ البَيْتِ، فَإِن يَأْتُونَا كانَ اللهُ قَدْ قَطَعَ عنقًا مِنَ المُشْرِكِينَ، وَإِلَّا تَرَكْنَاهُمْ مَحرُوبِينَ؟ \". قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللهِ، خَرَجْتَ عَامِدًا لهذا البَيْتِ لَا تُرِيدُ قَتْلَ أَحَدٍ وَلَا حَرْبَ أَحَدٍ، فَتَوَجَّهْ لَهُ، فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاهُ. قَالَ: \"امْضُوا عَلَى اسمِ اللهِ\".\nالحديث الرابع بعد العشرين:\nحديث الزهري عن عُرْوَةَ أيضًا، أَنَّهُ سَمِعَ مَرْوَانَ بْنَ الحَكَمِ، وَالْمِسْوَرَ بْنَ مَخْرَمَةَ يُخْبِرَانِ خَبَرًا مِنْ خَبَرِ رَسُولِ اللهِ - ﷺ - فِي عُمْرَةِ الحُدَيْبِيَةِ .. الحديث بطوله.\nو(الحديبية) إحدى غزواته - ﷺ - وإحدى عمراته كما سلف.\nوهو دال على أن من أحرم يمشي تطوعًا عمرة أو حجة ثم صُدَّ أنه يجزئه ولا قضاء عليه، وبه قال مالك والشافعي وخالف أبو حنيفة فيه (^١)، وقد شرحنا الحديث بطوله في الصلح وأوائل الشروط، وقد أسلفنا هناك\n_________\n(^١) انظر: \"المدونة الكبرى\" ١/ ٢٩٧، \"الأم\" ٢/ ١٣٥، \"المبسوط\" ٤/ ١٠٧.","vol":"21","page":318},{"text":"اسم العين (^١).\nوفيه: جواز سفر الإنسان وحده إذا مست الحاجة إلى ذلك أو كان فيه صلاح المسلمين، ولا يكون داخلًا في النهي عن السفر وحده.\nفصل:\nينعطف على ما مضى: كان سبب بيعة الرضوان فيما ذكره ابن عقبة أن رسول الله - ﷺ - بعث بكتاب الصلح مع عثمان بن عفان، ثم أراه الله وعثمان بمكة أن يبايع المؤمنين تحت الشجرة وعلى الموت، وأراد القتال، فلبث يومًا أو ما شاء الله ولما لان بعضهم لبعض وأمن بعضهم بعضًا، فهم ينتظرون نفاذ ذلك وإمضاءه، رمى رجل من أحد الفريقين رجلًا من الآخر وكان بينهم شجار وقتال تراموا بالحجارة والنبل فتصالحا وارتهن كل واحد من الفريقين من كان عنده من الأخرين، وارتهن المشركون عثمان ومن كان معه.\nوكذا ذكره في \"الإكليل\" عن عروة، قال موسى: وارتهن المسلمون سهيل بن عمرو ومن كان معه، فعند ذلك دعا رسول الله - ﷺ - إلى البيعة وأراد القتال، فبايعوا على الموت كما سلف عن سلمة بن الأكوع (^٢).\nوكذا ذكره أبو معشر وأنكره جابر وقال: إنما بايعناه على أن لا نفر وقد سلف. وعمر آخذ بيده.\nوالشجرة سمرة (^٣) فلما رأت ذلك قريش رعبهم الله فأرسلوا من كان بأيديهم ودعوا إلى الموادعة.\n_________\n(^١) سلف برقم (٢٧١٢) كتاب: الشروط، باب: ما يجوز من الشروط …\n(^٢) سلف برقم (٤١٦٩).\n(^٣) رواه مسلم برقم (١٨٥٦) كتاب: الإمارة، باب: استحباب مبايعة الإمام الجيش عند إرادة القتال ..","vol":"21","page":319},{"text":"وروى البيهقي في \"دلائله\" أن قريشًا كانوا بعثوا سبعين رجلًا (^١)، وعند الصباح اثني عشر رجلًا، وفي \"أسباب الواحدي\" ثمانين، رواه أنس وفي رواية عبد الله بن المغفل ثلاثين (^٢). وفي \"شرف المصطفى\" أربعين فأخذوا أخذًا.\nوفي \"الدلائل\" لأبي نعيم يخرج ثلاثون شابًا عليهم السلاح فدعا عليهم رسول الله - ﷺ -، فأخذ الله بأبصارهم فقمنا إليهم فأخذناهم، فأتُي بهم رسول الله - ﷺ -، فعفا عنهم وخلَّى سبيلهم.\nوعن عروة نادى منادي رسول الله: ألا إن روح القدس نزل على رسول الله - ﷺ - وأمر بالبيعة، فاخرجوا على اسم الله. فبايعوا على أن لا يفروا أبدًا، فرهبهم المشركون وأرسلوا من كانوا ارتهنوا من المسلمين (^٣).\nوعند مقاتل في قوله تعالى: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾ [الفتح: ٢٤] قال: كان أهل مكة خرجوا يقاتلون رسول الله - ﷺ - عام الحديبية فهزمهم - ﷺ - بالطعن والنبل حتى أدخلهم بيوت مكة (^٤)، وأصله في مسلم (^٥).\nوقال الفراء في \"معانيه \" نزلت في أسد وغطفان وكان (^٦) مع أهل\n_________\n(^١) \"دلائل البيهقي\" ٤/ ١٤٠ - ١٤١.\n(^٢) \"أسباب النزول\" ص ٣٩٩ - ٤٠٠.\n(^٣) رواه البيهقي في \"الدلائل\" ٤/ ١٣٣ - ١٣٤.\n(^٤) ذكره ابن الجوزي في \"زاد المسير\" ٧/ ٤٣٨.\n(^٥) رواه مسلم من حديث سلمة بن الأكوع برقم (١٨٠٧) كتاب: الجهاد والسير، باب: غزوة ذي قرد وغيرها مطولًا، ومن حديث أنس بن مالك برقم (١٨٠٨) باب: قول الله تعالى ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾ الآية، مختصرًا.\n(^٦) ورد بهامش الأصل: لعله وكانوا.","vol":"21","page":320},{"text":"خيبر على رسول الله - ﷺ - فصالحوه وخلوا بينه وبين أهل خيبر (^١). وهو خلاف ما عند البخاري. نزلت في بني النضير لما ضيق على أهل مكة. قال ابن هشام: وأول من بايع بيعة الرضوان أبو سنان الأسدي (^٢)، قلت: لا، فقد قال الواقدي وابن حبان، وابن جرير (^٣) وغيرهم: مات أبو سنان في حصار بني قريظة قبل الحديبية، قال الواقدي: وإنما هو سنان بن أبي سنان الأسدي (^٤)، وفي مسلم: أول من بايع يومئذٍ سلمة بن الأكوع (^٥)، وذكر أن أول من بايع ابن عمر ولم يصح كما نبه عليه أبو عمر (^٦)، وسيأتي أنه بايع قبل أبيه ولم يتخلف أحد من المسلمين حضرها إلا الجد بن قيس أخا بني مسلمة فكان جابر يقول: لكأني أنظر إليه لاصقًا ناقته قد صبا إليها ليستتر بها من الناس.\nفصل:\nوقوله في الحديث (فإن يأتونا) إلى آخره (^٧): (كان الله قد قطع عنقًا من المشركين).\nقال القاضي: كذا لكافة الرواة من الإتيان ولابن السكن: باتُّونا بباء موحدة ومثناة فوق مشددة من البتات بمعنى: قاطعونا بإظهار المحاربة، والأول أظهر هنا (^٨).\n_________\n(^١) \"معاني القرآن\" ٣/ ٦٧، في تفسير قوله تعالى: ﴿وَكَفَّ أَيْدِيَ النَّاسِ عَنْكُمْ﴾ [الفتح:٢٠]، أما في تفسير قوله تعالى: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾ فقال: هذا لأهل الحديبية، لا أهل خيبر.\n(^٢) \"سيرة ابن هشام\" ٣/ ٣٦٤.\n(^٣) انظر \"مغازي الواقدي\" ص ٥٣٠، و\"تاريخ الطبري\" ٢/ ١٠٣.\n(^٤) \"مغازي الواقدي\" ص ٦٠٣.\n(^٥) مسلم (١٨٠٧).\n(^٦) \"الاستيعاب\" ٣/ ٨١.\n(^٧) عليها في الأصل: كذا.\n(^٨) \"مشارق الأنوار\" ١/ ١٨.","vol":"21","page":321},{"text":"قوله: (عنقًا) قال الخليل: جاء القوم عنقًا عنقًا أي: طوائف (^١)، والأعناق الرؤساء وفي نسخة: (عينًا).\nفصل:\nقال ابن دريد: الأحابيش حلفاء قريش، تحالفوا تحت جبل يسمى حبشي فسموا الأحابيش (^٢)، وقال الخليل: هم أحياء من القارة انضموا إلى بني ليث في الحرب التي وقعت بنيهم وبين قريش قبل الإسلام، فلما سميت تلك الأحياء بالأحابيش من قبل سمعها، صار التحبيش في الكلام كالتجميع (^٣).\nوقال يعقوب: الحباشة: الجماعة، يقال: تحبش بنو فلان على بني فلان، أي: تجمعوا، وقال الزبير: بنو الحارث بن عبد مناة بن كنانة وحلفاؤهم عضل وديش ابنا ينبع بن الهون بن خزيمة والجنا والمصطلق وهما بطنان من خزاعة، فسمت هذِه البطون الأحابيش. وقال الداودي: الأحابيش: قبائل الحبش. وقال ابن فارس: هم جماعات تجتمع من قبائل شتى (^٤)، واحده أحبوش وهو الوجه.\nوقوله: (محروبين) أي: مسلوبين. والحرب بفتح الراء مصدر حرب ماله. أي: سلبه، وكأنهم سلبوا أموالهم وأهليهم.\nفصل:\nقوله: (وامتعضوا) أصله انمعضوا أدغمت النون في الميم وهو في الأصل بالظاء وهو عند أهل اللغة بالضاد المعجمة، يقال: امعض الرجل\n_________\n(^١) \"العين\" ١/ ١٦٨ مادة (عنق).\n(^٢) \"الاشتقاق\" ص ١٩٣.\n(^٣) \"العين\" ٣/ ٩٨ مادة (حبش).\n(^٤) \"مجمل اللغة\" ١/ ٢٦١.","vol":"21","page":322},{"text":"من الأمر إذا شق عليه، وكذلك معض مثله. وامتعض، وقد سلف في الشروط وغيره أوضح من هذا.\nفصل:\nوكانت أم كلثوم بنت حفصة فيمن هاجر إلى رسول الله - ﷺ - وهي عاتق، أي: أدركت فخدرت وهي بين البالغة والعانس، وقال الأصمعي: فوق المعصر، وقيل: التي لم تزوج، وقال الخليل: الشابة (^١). وقيل: من أشرفت على البلوغ، وقد سلف واضحا في أبواب العيد ومختصرًا في أول الشروط.\nفصل:\nقول عائشة ﵂ كان - ﷺ - يمتحن من هاجر من المؤمنات بهذِه الآية: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ﴾ [الممتحنة: ١٠]، قد سلف في الشروط (^٢).\nوادعى ابن التين أن الآية: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ﴾ [الممتحنة: ١٢] تجوز رد أبي جندل إلى أبيه؛ لأنه كان يأمن عليه القتل قاله الخطابي (^٣).\nفصل: في فوائده:\nفي الحديث دلالة على أن للإمام أن يعقد الصلح على ما يراه صلاحا للمسلمين، وإن كان يظهر في بادئ الرأي أن فيه ما ظاهره انهضام الحق؛ لأنه - ﷺ - محا اسمه وعاقدهم على ردِّ من جاء منهم إلينا ومنا إليهم، ومذهب مالك -كما قال المازري: أن الإمام إذا\n_________\n(^١) \"العين\" ١/ ١٤٦.\n(^٢) سلف برقم (٢٧١٣) باب: ما يجوز من الشروط في الإسلام …\n(^٣) \"أعلام الحديث\" ٢/ ١٣٢٢.","vol":"21","page":323},{"text":"عاقد على الرد إن جاء مسلمًا ينفذ عقده في الرجال دون النساء.\nوفيه أيضًا: مصالحة المشركين على غير مال يؤخذ منهم، وذلك جائز إذا كان بالمسلمين ضعف، واختلف هل يجوز صلحهم إلى أكثر من عشر سنين، فقال بعضهم: إذا رآه الإمام، وقالت طائفة: لا يجاوز ذلك لما في أبي داود أنهم اصطلحوا على وضع الحرب عشر سنين (^١)، وفي غيره سنتين، ذكره ابن عقبة وغيره.\nوفيه أيضًا: الصلح على رد المسلم إلى دار الكفر، وهو منسوخ عند أبي حنيفة بحديث سرية خالد حين وجهه - ﷺ - إلى خثعم وفيهم ناس مسلمون واعتصموا بالسجود فقتلهم خالد فوداهم رسول الله - ﷺ - نصف الدية وقال: \"أنا بريء من مسلم أقام بين مشركين\" (^٢) وقال فقهاء الحجاز: هو جائز ولكن للإمام الأعظم لا لمن دونه.\nوفيه أيضًا: نسخ السنة بالقرآن على أحد القولين: فإن هذا العهد كان يقتضي ألا يأتيه مسلم إلا رده، فنسخ الله ذلك في النساء خاصة حيث قال: ﴿فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ﴾ الممتحنة: ١٠] عملًا بقوله: لا يأتيك منا أحد. وهو متضمن النساء أيضًا، وإن وردت في رواية\n_________\n(^١) أبو داود (٢٧٦٦).\n(^٢) رواه أبو داود (٢٦٤٥)، والترمذي (١٦٠٤)، والطبراني ٢/ ٣٠٣ (٢٢٦٤) من طريق أبي معاوية، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن جرير بن عبد الله. مرفوعًا.\nورواه الترمذي (١٦٠٥)، والنسائي ٨/ ٣٦ من طريق إسما عيل، عن قيس مرسلًا، وقال الترمذي: وهذا أصح، ونقل عن البخاري قوله: الصحيح حديث قيس عن النبي - ﷺ - مرسل. اهـ.\nوالحديث صحح إسناده الألباني في \"الإرواء\" (١٢٠٧) وقال: رجاله ثقات رجال الشيخين، لكنهم أعلوه بالإرسال.","vol":"21","page":324},{"text":"أخرى للبخاري سلفت (رجل) مكان (أحد) (^١)، والأحسن أن يقال: إنه تخصيص لا نسخ على أن بعض حذاق الأصوليين قد قال: في العموم إذا عمل بمقتضاه في عصره - ﷺ - واعتقد فيه العموم ثم خص فهو نسخ، ولا بأس به.\nوقالت طائفة: إنما استجاز رد المسلمين إليهم في هذا الصلح؛ لقوله - ﷺ -: \"الا تدعوني قريش إلى خطة يعظمون فيها الحرم إلا أجبتهم\" وفي رد المسلم إلى مكة عمارة للبيت وزيادة خير له في الصلاة فيه والطواف به، فكان هذا من تعظيم حرمات الله، فعلى هذا يكون الحكم خاصًّا بمكة والشارع، ويكون غير جائز لمن بعده، قاله العراقيون.\nقلت: رده في تلك الحال لا يتأتى بعدما ذكر؛ لأنه مقهور مأسور. وقد سلف أوضح من هذا في الشروط. وقال أبو زيد بن الحنفية: هو عند أهل العلم مخصوص بنساء أهل العهد والصلح.\nوْكان الامتحان أن يستحلف المرأة المهاجرة أنها ما خرجت ناشزًا ولا هاجرت إلا لله ولرسوله، فإذا حلفت لم ترد، ورد صداقها إلى بعلها، وإن كانت من غير أهل العهد لم تستحلف ولم يرد صداقها.\nفصل:\nروي في رواية: \"وإن بيننا وبينكم عيبة مكفوفة وأن لا إسلال ولا إغلال\" (^٢) يريد بالعيبة صدورًا منطوية على ما فيها لا تبدي عداوة. وضرب العيبة مثلًا، ومثله الحديث: \"الأنصاركرشي\n_________\n(^١) سلف برقم (٢٧٣١)، (٢٧٣٢) كتاب: الشروط، باب: الشروط في الجهاد …\n(^٢) رواه أبو داود (٢٧٦٦)، وأحمد ٤/ ٣٢٣.","vol":"21","page":325},{"text":"وعيبتي\" (^١) أي: موضع سري. والإغلال: الجناية. والإسلال: السرقة والخلسة ونحوها، وهي السلة. وفي المثل: الخلة تدعو إلى السلة.\nالحديث الخامس بعد العشرين:\nحديث نَافِع، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ﵄ خَرَجَ مُعْتَمِرًا فِي الفِتْنَةِ، فَقَالَ: إِن صُدِدْتُ عَنِ البَيْتِ صَنَعْنَا كَمَا صَنَعْنَا مَعَ رَسُولِ اللهِ - ﷺ -. فَأَهَلَّ بِعُمْرَةٍ مِنْ أَجْلِ أَنَّ رَسُولَ اللهِ - ﷺ - كانَ أَهَلَّ بِعُمْرَةٍ عَامَ الحُدَيْبِيَةِ.\nثم ساق عنه: أَنَّهُ أَهَلَّ وَقَالَ: إِنْ حِيلَ بَيْنِي وَبَيْنَهُ فعلت كَمَا فَعَلَ رسول الله - ﷺ - حِينَ حَالَتْ كُفَارُ قُرَيْشٍ بَيْنَهُ وبينه. وَتَلَا: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١].\nثم ساق عَنْ نَافِعٍ أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ وَسَالِمَ بْنَ عَبْدِ اللهِ أَخْبَرَاهُ أَنَّهُمَا كَلَّمَا عَبْدَ اللهِ بْنَ عُمَرَ.\nثم ساق عن نَافِعٍ، أَنَّ بَعْضَ بَنِي عَبْدِ اللهِ قَالَ لَهُ: لَوْ أَقَمْتَ العَامَ، فَإِنِّي أَخَافُ أَنْ لَا تَصِلَ إِلَى البَيْتِ. قَالَ: خَرَجْنَا مَعَ رسول الله - ﷺ-. ثم ذكر أنه اعتمر ثم أوجب حجة معها.\nهذا سبق في الحج في باب: إذا أحصر المعتمر (^٢).\nوإنما فعل عبد الله بن عمر ذلك أولًا؛ لأنه غلب على ظنه أنهم لا يصدوه، ولو قلت: وأحرم على ذلك لم يحله إلا البيت كما قاله عبد الملك من المالكية، وابن عمر كان اعتزلهم، فلذلك كان الغالب أن لا يصدوه.\n_________\n(^١) سلف برقم (٣٨٠١) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ -: \"اقبلوا من محسنهم .. \"، ورواه مسلم برقم (٢٥١٠) كتاب: فضائل الصحابة، باب: من فضائل الأنصار رضي الله تعالى عنهم.\n(^٢) سلف برقم (١٨٠٨) كتاب: المحصر.","vol":"21","page":326},{"text":"وتقصير أصحاب رسول الله - ﷺ- دال على الحسن في إيجابه الحلق في أول حجة حجها.\nالحديث السادس بعد العشرين:\nحديث صَخْرٍ -هو ابن جويرية- عَنْ نَافِعٍ قَالَ: إِنَّ النَّاسَ يَتَحَدَّثُونَ أَنَّ ابن عُمَرَ أَسْلَمَ قَبْلَ عُمَرَ، وَلَيْسَ كَذَلِكَ، ولكن عُمَرُ يَوْمَ الحُدَيْبِيَةِ أَرْسَلَ عَبْدَ اللهِ إِلَى فَرَسٍ لَهُ عِنْدَ رَجُلٍ مِنَ الأَنْصَارِ يَأْتِي بِهِ لِيُقَاتِلَ عَلَيْهِ، وَرَسُولُ اللهِ - ﷺ- يُبَايعُ عِنْدَ الشَّجَرَةِ، وَعُمَرُ لَا يَدْرِي بِذَلِكَ، فَبَايَعَهُ عَبْدُ اللهِ، ثمَّ ذَهَبَ إِلَى الفَرَسِ فَجَاءَ بِهِ إِلَى عُمَرَ، وَعُمَرُ يَسْتَلْئِمُ لِلْقِتَالِ، فَأَخْبَرَهُ أَنَّ رَسُولَ الله - ﷺيُبَايعُ تَحْتَ الشَّجَرَةِ قَالَ: فَانْطَلَقَ فَذهَبَ مَعَهُ حَتَّى بَايَعَ رَسُولَ اللهِ - ﷺ -، فَهِيَ التِي يَتَحَدَّثُ النَّاسُ أَنَّ ابن عُمَرَ أَسْلَمَ قَبْلَ عُمَرَ.\nوَقَالَ هِشَامُ بْنُ عَمَّارٍ: ثَنَا الوَلِيدُ بْنُ مُسْلِمٍ، ثَنَا عُمَرُ بْنُ مُحَمَّدٍ العُمَرِيُّ، أَخْبَرَنِي نَافِعٌ، عَنِ ابن عُمَرَ أَنَّ النَّاسَ كَانُوا مَعَ النَّبِيِّ - ﷺ -، فَقَالَ لي: يَا عَبْدَ اللهِ، انْظُرْ مَا شَانُ النَّاسِ قَدْ أَحْدَقُوا بِرَسُولِ اللهِ - ﷺ -. فَوَجَدَهُمْ يُبَايِعُونَ، فَبَايَعَ ثُمَّ رَجَعَ إِلَى عُمَرَ، فَخَرَجَ فَبَايَعَ.\nهذِه المتابعة أخرجها البيهقي في \"دلائله\" من طريق نعيم: حدثني الوليد، فذكره. قال ابن التين لما ذكر الرواية الأولى: وهذِه وهذا اختلاف. ولم يسند نافع إلى ابن عمر في شيء من الروايتين، وذكر أن ذلك إنما كان حين قدم رسول الله - ﷺ - إلى المدينة مهاجرًا فبايع، فمر به ابن عمر وهو يبايع فبايع، ثم رجع إلى أبيه فأخبره، فمضى وبايع، وأسلم عمر وعبد الله ابن خمس سنين.\nوقوله: (وعمر يستلئم للقتال) أي: يلبس اللأمة، وهي الدرع.\nيقال: استلأم الرجل مهموز إذا لبس لأمته.","vol":"21","page":327},{"text":"ومعنى: (محدقون به): محيطون، يقال: حدق القوم بالرجل وأحدقوا.\nالحديث السابع بعد العشرين:\nحديث عَبْدِ اللهِ بْنَ أَبِي أَوْفَى - ﵄ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - حِينَ اعْتَمَرَ فَطَافَ فَطُفْنَا مَعَهُ، وَصَلَّى وَصَلَّيْنَا مَعَهُ، وَسَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَكُنَّا نَسْتُرُهُ مِنْ أَهْلِ مَكَّةَ؛ لَا يُصِيبُهُ أَحَد بِشَيْءٍ.\nكان ذلك في عام القضية سنة سبع بعد الحديبية بسنة، كما قاله ابن التين.\nالحديث الثامن بعد العشرين:\nحديث أبي حصين -وهو عثمان بن عاصم بن حصين الأسدي الكوفي- قال: قال أبو وائل- وهو شقيق بن سلمة الأسدي الكوفي-: لَمَّا قَدِمَ سَهْلُ بْنُ حُنَيْفٍ مِنْ صِفِّينَ أَتَيْنَاهُ نَسْتَخْبِرُهُ، فَقَالَ: اتَّهِمُوا الرَّأْيَ، فَلَقَدْ رَأَيْتُنِي يَوْمَ أَبِي جَنْدَلٍ وَلَوْ استطعت أَنْ أَرُدَّ عَلى رَسُولِ اللهِ - ﷺ - أَمْرَهُ لَرَدَدْتُ، والله وَرَسُولُهُ أَعْلَمُ، وَمَا وَضَعْنَا أَسْيَافَنَا عَلى عَوَاتِقِنَا لأَمْرٍ يُفْظِعُنَا إِلَّا أَسْهَلْنَ بِنَا إِلَى أَمْرٍ نَعْرِفُهُ قَبْلَ هذا الأَمْرِ، مَا نَسُدُّ مِنْهَا خُصْمًا إِلَّا انْفَجَرَ عَلَيْنَا خُصْمٌ لا نَدْرِي كَيْفَ نَأْتِي لَهُ.\nمعنى (نستخبره) أي: نسأله ما فعل علي ومعاوية.\nوقوله: (اتهموا الرأي) كان أكثر الناس فرقتين، تأول كل فرقة أنها مصيبة تدعو إلى شيء يجب لها أن تقاتل عنه، وتخلف عن الدخول في ذلك سعد وسعيد وابن عمر وأسامة، ولم يتبين لهم أن إحدى الطائفتين باغية، فرجعوا عليها، وإلى ذلك أشار سهل فقال: اتهموا الرأي، فإنه ربما التبس. وذكر شأن المدينة، يريد: سلَّموا الأمر إلى الله؛ لأن عواقب الأمور قد تخرج إلى ما لا يبدو في أول الأمر.","vol":"21","page":328},{"text":"وقوله: (وما وضعنا أسيافنا على عواتقنا) يريد: البأس والقوة، والعاتقان من المرء ما بين المنكبين إلى العنق.\nوقوله: (الأمر يفظعنا) كذا هو بالظاء، وذكر ابن التين بالضاد، ثم قال: أي هو أمر مهول قال: وضبط في بعض الكتب بضم الياء، وفي بعضها بفتحها، جعله ثلاثيًّا، إلا أنه في سائر الروايات بالضاد.\nقال ابن فارس: أفظع الأمر وفظع: اشتد، ذكره في باب الفاء مع الظاء (^١).\nوقوله: (إلا أسهلن بنا) أي: استمر بنا إلى أمر نعرفه قبل هذا الأمر. قال الداودي: يعني: ما كان من قتال أهل الردة، أنهم كانوا على بصيرة حتى بين لهم أبو بكر - ﵁ -، وقيل: معنى أسهل بنا: أفضى بنا إلى سهولة.\nوالخصم -بضم الخاء، وسكون الصاد-: جانب العدل الذي فيه العروة، وقيل: جانب كل شيء خصمه، ويجمع على أخصام. ومنه قيل للخصمين: خصمان؛ لأن كل واحد منهما يأخذ في ناحية من الدعوى غير ناحية صاحبه، وأصله خصم القربة، ولهذا استعاروه هنا مع ذكر الانفجار كما ينفجر الماء من نواحي القربة. وكان قول سهل هذِه المقالة يوم صفين لما حكم الحكمان. وقيل: الخصم: الحبل الذي تشد به الأحمال. أي: ما نلفق منه حبلًا إلا انقطع اخر. قال أبو نصر: يقال للمتاع إذا وقع في جانب الوعاء أو من خُرْجٍ أو جُوالق أو عَيبةٍ: قد وقع في خُصم الوعاء وفي (زاوية الوعاء) (^٢) وخَصْم كل\n_________\n(^١) \"مجمل اللغة\" ٣/ ٧٢٣.\n(^٢) في الأصل: (رواية الوعاء) والمثبت من \"الصحاح\".","vol":"21","page":329},{"text":"شيء: جانبه وناحيته (^١). شبه ما فيه من انتهام الأمر عليهم بمن جعل متاعًا في وعاء انقتق جانب منه فبينا هو يصلحه انفتق جانب آخر.\nالحديث: التاسع والعشرون:\nحديث كعب بن عجرة السالف في الباب: أَتَى عَلَيَّ رسول الله - ﷺ -. وفيه: \"فَاحْلِقْ وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكينَ، أَوِ أنْسُكْ نَسِيكَةً\". قَالَ أَيُّوبُ: لَا أَدْرِي بِأَيِّ هذا بَدَأَ.\nئم ساقه عنه أيضًا: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - بِالْحُدَيْبِيَةِ وَنَحْنُ مُحْرِمُونَ، وَقَدْ حَصرَنَا المُشْرِكُونَ وَكَانَتْ لِي وَفْرةٌ .. الحديث.\nولو ساق الكل مثله هناك كان أولى.\nوقوله: (وقد حصرنا المشركون) يدل على أنه عنده، يقال: حصره العدو بخلاف المرض، فإنه يقال: أحصره وحكي عن بعض أهل اللغة، وبه قال مالك (^٢). وقال أشهب: حصره العدو. فائدة الخلاف إيجاب الهدي على المحصر فمالك يقول: لا شيء عليه (^٣). وأشهب وأبو حنيفة والشافعي يقولون عليه لقوله تعالى: ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ [البقرة: ١٩٦] والإحصار عندهم يقاتلون من العدو ومن المرض حصر (^٤).\nوقوله: (وكانت لي وفرة) فيه جواز اتخاذها، والوفرة: من الشعر إلى شحمة الأذن.\n_________\n(^١) \"الصحاح\" ٥/ ١٩١٣.\n(^٢) \"بداية المجتهد\" ٢/ ٦٨٧.\n(^٣) المصدر السابق ٢/ ٦٨٨.\n(^٤) \"بدائع الصنائع\" ٢/ ١٧٨، \"الأم\" ٢/ ١٣٥.","vol":"21","page":330},{"text":"فصل:\nكان خروجه - ﷺ - في هذِه الغزوة لزيارة البيت، وساق معه الهدي سبعين بدنة كما سلف، وأحرم بالعمرة كما سلف، وكان الناس سبعمائة رجل، فكانت كل بدنة عن عشرة نفر. وقال ابن عقبة عن جابر: عن كل سبعة بدنة. وقد سلف قدر عددهم واضحًا.\nوحانت صلاة الظهر فصلى بأصحابه صلاة الخوف كما ذكر ابن سعد (^١)، وأقام بها شهرًا ونصفًا على ما ذكر ابن عائذ. وقال ابن سعد: بضعة عشر يومًا. ويقال: عشرين ليلة (^٢). قال: ولما حلقوا بالحديبية بعث الله ريحًا عاصفًا فاحتملت أشعارهم فألقتها في الحرم. قال: وفي هذِه نادى منادي رسول الله - ﷺ -: \"ألا صلوا في الرحال\" (^٣).\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٩٥.\n(^٢) المصدر السابق ٢/ ٩٨.\n(^٣) المصدر السابق ٢/ ١٠٤ - ١٠٥.","vol":"21","page":331},{"text":"<span data-type='title' id=toc-2478>٣٦ - باب قِصَّةِ عُكْلٍ وَعُرَيْنَةَ</span>\n٤١٩٢ - حَدَّثَنِي عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ أَنَّ أَنَسًا - ﵁ - حَدَّثَهُمْ أَنَّ نَاسًا مِنْ عُكْلٍ وَعُرَيْنَةَ قَدِمُوا الْمَدِينَةَ عَلَى النَّبِيِّ - ﷺ - وَتَكَلَّمُوا بِالإِسْلَامِ فَقَالُوا: يَا نَبِيَّ اللهِ، إِنَّا كُنَّا أَهْلَ ضَرْعٍ، وَلَمْ نَكُنْ أَهْلَ رِيفٍ. وَاسْتَوْخَمُوا الْمَدِينَةَ، فَأَمَرَهُمْ رَسُولُ اللهِ - ﷺ - بِذَوْدٍ وَرَاعٍ، وَأَمَرَهُمْ أَنْ يَخْرُجُوا فِيهِ، فَيَشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا، فَانْطَلَقُوا حَتَّى إِذَا كَانُوا نَاحِيَةَ الْحَرَّةِ كَفَرُوا بَعْدَ إِسْلَامِهِمْ، وَقَتَلُوا رَاعِيَ النَّبِيِّ - ﷺ -، وَاسْتَاقُوا الذَّوْدَ، فَبَلَغَ النَّبِيَّ - ﷺ - فَبَعَثَ الطَّلَبَ فِي آثَارِهِمْ فَأَمَرَ بِهِمْ فَسَمَرُوا أَعْيُنَهُمْ، وَقَطَعُوا أَيْدِيَهُمْ، وَتُرِكُوا فِي نَاحِيَةِ الْحَرَّةِ حَتَّى مَاتُوا عَلَى حَالِهِمْ. [انظر:٢٣٣ - مسلم: ١٦٧١ - فتح: ٧/ ٤٥٨] قَالَ قَتَادَةُ: بَلَغَنَا أَنَّ النَّبِيَّ - ﷺ - بَعْدَ ذَلِكَ كَانَ يَحُثُّ عَلَى الصَّدَقَةِ، وَيَنْهَى عَنِ الْمُثْلَةِ. وَقَالَ شُعْبَةُ وَأَبَانُ وَحَمَّادٌ عَنْ قَتَادَةَ: مِنْ عُرَيْنَةَ. وَقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ وَأَيُّوب، عَنْ أَبِي قِلَابَةَ عَنْ أَنَسٍ قَدِمَ نَفَرٌ مِنْ عُكْلٍ.\n\n٤١٩٣ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا حَفْصُ بْنُ عُمَرَ أَبُو عُمَرَ الْحَوْضِيُّ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ وَالْحَجَّاجُ الصَّوَّافُ قَالَ: حَدَّثَنِي أَبُو رَجَاءٍ مَوْلَى أَبِي قِلَابَةَ، وَكَانَ مَعَهُ بِالشَّأْم - أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ اسْتَشَارَ النَّاسَ يَوْمًا: قَالَ: مَا تَقُولُونَ فِي هَذِهِ الْقَسَامَةِ؟ فَقَالُوا: حَقٌّ، قَضَى بِهَا رَسُولُ اللهِ - ﷺ -، وَقَضَتْ بِهَا الْخُلَفَاءُ، قَبْلَكَ. قَالَ: وَأَبُو قِلَابَةَ خَلْفَ سَرِيرِهِ. فَقَالَ عَنْبَسَةُ بْنُ سَعِيدٍ: فَأَيْنَ حَدِيثُ أَنَسٍ فِي الْعُرَنِيِّينَ؟ قَالَ أَبُو قِلَابَةَ: إِيَّايَ حَدَّثَهُ أَنَسُ بْنُ مَالِكٍ. قَالَ عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ: مِنْ عُرَيْنَةَ. وَقَالَ أَبُو قِلَابَةَ، عَنْ أَنَسٍ: مِنْ عُكْلٍ. ذَكَرَ الْقِصَّةَ. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح: ٧/ ٤٥٨]\n(عُكل) بضم العين المهملة وسكون الكاف: أمة حضنت ولد عوف بن وائل بن قيس بن عوف بن عبد مناة بن أد بن طابخة، فغلبت عليهم ونسبوا إليها.","vol":"21","page":332},{"text":"و(عُرينة) -بضم أوله- بن النذير بن قسر، واسمه مالك، بطن من بجيلة.\nثم ساق البخاري حديث قَتَادَةَ: أَنَّ أَنَسًا حَدَّثَهُمْ أَنَّ نَاسًا مِنْ عُكْلٍ وَعُرَيْنَةَ قَدِمُوا المَدِينَةَ .. فذكر الحديث بطوله.\nوسلف في الطهارة والجهاد والزكاة أيضًا (^١)، أخرجه هنا من حديث سعيد، عن قتادة، عن أنس كما ذكرناه. وروي بعده: من عرينة. وروي أيضًا: من عكل. كل واحد بمفرده.\nومعنى (استوخموا): لم يوافقهم. قال ابن فارس: الوَخم: الوبي من الشيء. واستوخمت البلد، وبلد وخم ووخيم إذا لم يوافق ساكنه. ورجل وخم ووخيم. أي: ثقيل. واشتقاق التخمة منه (^٢).\nوالذود من الثلاثة إلى العشرة. وقال الداودي: والقطيع من الإبل. وقيل للواحد: ذود.\nوالحرة: أرض بركتها حجارة سود.\nوقوله: (فسمروا في أعينهم) أي: أحموا المسامير ففقئوا بها أعينهم.\nوقول قتادة في النهي عن المثلة، كأنه ذهب إلى أن المحارب لا يمثل به، وهي في القرآن في آية المحاربة. والنهي عن المثلة إذا كانت عيناء أو في حق من وجب له قبل فلا يمثل. والمثلة عند ابن فارس إذا جدع\n_________\n(^١) سلف برقم (٢٣٣) كتاب: الوضوء، باب: أبوال الإبل …، وبرقم (١٥٠١) كتاب: الزكاة، باب: استعمال إبل الصدقة ..، وبرقم (٣٠١٨) كتاب: الجهاد والسير، باب: إذا حرّق المشرك المسلم هل يحرّق.\n(^٢) \"مجمل اللغة\" ٤/ ٩٢٠ مادة (وخم).","vol":"21","page":333},{"text":"القتيل (^١). وقال الهروي (المثلاث) [الرعد: ٦]: العقوبات، فمن قال في الواحد مثلة قال في الجمع المثلات. ومن قال: مثلة قال: مثلات ومثلات. قيل: إنما مثل بهم؛ لأنهم فعلوا مثل ذلك.\nوأبو رجاء مولى أبي قلابة اسمه سلمان.\n_________\n(^١) \"مجمل اللغة\" ٤/ ٨٢٣ مادة (مثل).","vol":"21","page":334},{"text":"<span data-type='title' id=toc-2479>٣٧ - باب غَزْوَةُ ذَاتِ قَرَد</span>\nوَهْيَ الْغَزْوَةُ الَّتِي أَغَارُوا عَلَى لِقَاحِ النَّبِيِّ - ﷺ - قَبْلَ خَيْبَر بِثَلَاثٍ.\n\n٤١٩٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: سَمِعْتُ سَلَمَةَ بْنَ الأَكْوَعِ يَقُول: خَرَجْتُ قَبْلَ أَنْ يُؤَذَّنَ بِالأُولَى، وَكَانَتْ لِقَاحُ رَسُولِ اللهِ - ﷺ - تَرْعَى بِذِي قَرَدٍ قَالَ: فَلَقِيَنِي غُلَامٌ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، فَقَالَ: أُخِذَتْ لِقَاحُ رَسُولِ اللهِ - ﷺ - قُلْتُ: مَنْ أَخَذَهَا قَالَ: غَطَفَانُ. قَالَ فَصَرَخْتُ ثَلَاثَ صَرَخَاتٍ: يَا صَبَاحَاهْ قَالَ: فَأَسْمَعْتُ مَا بَيْنَ لَابَتَىِ الْمَدِينَةِ، ثُمَّ انْدَفَعْتُ عَلَى وَجْهِي حَتَّى أَدْرَكْتُهُمْ وَقَدْ أَخَذُوا يَسْتَقُونَ مِنَ الْمَاءِ، فَجَعَلْتُ أَرْمِيهِمْ بِنَبْلِي، وَكُنْتُ رَامِيًا، وَأَقُولُ:\nأَنَا ابْنُ الأَكْوَعْ … الْيَوْمُ يَوْمُ الرُّضَّعْ\nوَأَرْتَجِزُ حَتَّى اسْتَنْقَذْتُ اللِّقَاحَ مِنْهُمْ، وَاسْتَلَبْتُ مِنْهُمْ ثَلَاثِينَ بُرْدَةً. قَالَ: وَجَاءَ النَّبِيُّ - ﷺ - وَالنَّاسُ، فَقُلْتُ: يَا نَبِيَّ اللهِ، قَدْ حَمَيْتُ الْقَوْمَ الْمَاءَ وَهُمْ عِطَاشٌ، فَابْعَثْ إِلَيْهِمُ السَّاعَةَ. فَقَال: \"يَا ابْنَ الأَكْوَعِ مَلَكْتَ فَأَسْجِحْ\". قَالَ: ثُمَّ رَجَعْنَا، وَيُرْدِفُنِي رَسُولُ اللهِ - ﷺ - عَلَى نَاقَتِهِ حَتَّى دَخَلْنَا الْمَدِينَةَ. [انظر: ٣٠٤١ - مسلم: ١٨٠٦ - فتح: ٧/ ٤٦٠]\nالشرح:\n(قرد) بفتح القاف والراء، كذا صوبه الداودي، وقال الحازمي: إنه الذي يقوله أهل الحديث. وحكى السهيلي عن أبي علي الضم فيهما (^١)، وربما وجد مضبوطًا بضم القاف وفتح الراء.\nوالقرد في اللغة: الصوف الرديء خاصة. قال ابن سيده: وقيل: هو ما يسقط من الوبر والصوف (^٢)، وهو ماء في شعب يقال له: ذو قرد،\n_________\n(^١) \"الروض الأنف\" ٤/ ١٤.\n(^٢) \"المحكم\" ٦/ ١٨٦.","vol":"21","page":335},{"text":"على مسيرة ليلتين من المدينة بينها وبين خيبر على طريق الشام. وعبارة القزاز وغيره: هي موضع، وتسمى غزوة الغابة، وكانت في ربيع الأول سنة ستٍّ كما قاله ابن سعد (^١). وادعى القرطبي أنها في جمادى الأولى (^٢). واللقاح واللقح واحدها: لقحة بكسر اللام، وهي الناقة لها لبن.\nوقال ابن السكيت: واحدتها لَقُوح ولِقْحَة. وقيل: لُقْحَة ولِقْحَة، والجمع: لُقَح ولِقَح.\nوقوله: (قبل خيبر بثلاث) مما غلط فيه، وأنه قبلها بسنة، فإنها في جمادى الَاخرة سنة سبع -أعني: خيبر- نعم في مسلم من حديث سلمة بن الأكوع لما ذكر غزوة ذي قرد: فما لبثنا إلا ثلاث ليال حتى خرجنا إلى خيبر (^٣). لكن أهل السير على خلافه. وادعى القرطبي أن بعدها بني المصطلق في شعبان، ثم عمرة الحديبية في ذي القعدة، ثم رجع إلى المدينة فأقام بها ذا الحجة وبعض المحرم، وخرج في بقيته إلى خيبر، قال: كما صرح به أبو عمر (^٤) وغيره ولا يكادون يختلفون في ذلك، ونسب ما وقع في الحديث إلى وهم بعض الرواة، ويحتمل أن يكون أغزى سرية فيهم سلمة إلى خيبر قبل فتحها، فأخبر سلمة عن نفسه، و(عمن) (^٥) خرج معه يبين ذلك أن ابن إسحاق ذكر أنه - ﷺ - أغزى إليها عبد الله بن رواحة قبل فتحها مرتين (^٦).\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ٨٠.\n(^٢) \"المفهم\" ٣/ ٦٨٠.\n(^٣) مسلم (١٨٠٧) كتاب: الجهاد والسير، باب: غزوة ذي قرد وغيرها.\n(^٤) انظر: \"الدرر في اختصار المغازي والسير\" ص ١٨٦ - ١٩٦.\n(^٥) في الأصل: عمر، وهو تحريف، والمثبت من \"المفهم\"، وهو ما يقتضيه السياق.\n(^٦) \"المفهم\" ٣/ ٦٨٠.","vol":"21","page":336},{"text":"وروى يونس بن بكير، عن ابن إسحاق أن غزوة بني لحيان كانت في شعبان سنة ستٍّ وأنه - ﵇ - لما رجع منها إلى المدينة لم يقم بها إلا ليالي حتى أغار عيينة بن حصن على لقاح رسول الله - ﷺ - في أربعين فارسًا قبل قصة عيينة لستة أشهر. ولما ذكر الحاكم غزوة ذي قرد قال: هذِه الغزوة الثالثة لذي قرد، فإن الأولى سرية زيد بن حارثة في جمادى الآخرة على رأس ثمانية وعشرين شهرًا من الهجرة، والثانية خرج فيها بنفسه إلى بني فزارة، وهي على رأس تسعة وأربعين شهرًا من الهجرة، وهذِه الثالثة كانت في سنة ست. وعند ابن سعد: كانت لقاح رسول الله - ﷺ - بالغابة عشرين لقحة، وكان أبو ذر فيها، وأغار عليهم عبد الرحمن بن عيينة (^١). وعند البلاذري كان المغير يومئذ عبد الله بن عيينة بن حصن. قال الواقدي: والثبت عندنا أنه - ﷺ - أقر على هذِه السرية سعيد بن زيد الأشهلي، وكان المسلمون خمسمائة، ويقال: سبعمائة (^٢).\nثم ذكر البخاري حديث سَلَمَةَ بْنَ الأَكْوَعِ قال: خَرَجْتُ قَبْلَ أَنْ يُؤَذَّنَ بِالأُولَى، وَكَانَ لِقَاحُ النبي - ﷺ - تَرْعَى بِذِي قَرَدٍ .. الحديث بطوله.\nوقد سلف في الجهاد في باب من رأى العدو فنادى بأعلى صوته: يا صباحاه.\nيذكر القصة بطولها (^٣). وزاد هنا: ثم رجعنا ويردفني رسول الله - ﷺ - على ناقته حتى دخلنا المدينة. ولما ذكر ابن التين مقالة البخاري السالفة قال: ذكر الشيخ أبو محمد أنه - ﷺ - خرج في طلب اللقاح في شعبان من السنة الثانية حتى بلغ ينبع فرجع باللقاح، ثم قال: وهذا اختلاف، ولم\n_________\n(^١) الطبقات الكبرى\" ٢/ ٨٠.\n(^٢) \"مغازي الواقدي\" ص ٥٤٧، ٥٤٨.\n(^٣) سلف برقم (٣٠٤١).","vol":"21","page":337},{"text":"يرد على ذلك وهو عجيب منه. ورضع جمع راضع، كراكع وركَّع. وغطفان: قبيلة من العرب. والصراخ: رفع الصوت.\nوقوله: (اليوم يوم الرضع) وجاء في غير هذا الموضع: خذها وأنا ابن الأكوع (^١). وهي كلمة يقولها الرامي عندما تصيب رميته فرحًا. وكان ابن عمر إذا رمى وأصاب يقول: خذها وأنا أبو عبد الرحمن. ويقول: أنا بها، أنا بها.\nفائدة:\nاسم الأكوع: سنان، قال السهيلي: قيل: هو الذي كلمه الذئب. وقيل: هو أهبان بن صيفي (^٢) كما سلف.\nأخرى: ذكر ابن سعد أنه نودي: يا خيل الله اركبي، وأنه أول ما نودي بها (^٣)، لكن روى ابن عائذ من طريق قتادة النداء بذلك في بني قريظة (^٤)، وهي قبل هذِه.\nثالثة: صلى - ﷺ - بذي قرد صلاة الخوف أيضًا.\nفصل:\nذكر ابن سعد أن سرية سعيد بن زيد إلى العرنيين في شوال سنة ست (^٥).\n_________\n(^١) ذكره البخاري معلقًا قبل حديث (٣٠٤٢) كتاب: الجهاد والسير، باب: من قال: خذها وأنا ابن فلان ..\n(^٢) \"الروض الأنف\" ٤/ ١٥.\n(^٣) \"الطبقات الكبرى\" ٢/ ٨٠.\n(^٤) أورده ابن حجر في \"الفتح\" ٧/ ٤١٣ وقال: وروى ابن عائذ من مرسل قتادة … فذكره وكذلك ذكره العجلوني في \"كشف الخفاء\" (٣١٧٠).\n(^٥) \"الطبقات الكبرى\" ٢/ ٩٣ وفيها أن النبي - ﷺ - أمَّر عليهم كرز بن جابر الفهري، وليس سعيد بن زيد.","vol":"21","page":338},{"text":"<span data-type='title' id=toc-2480>٣٨ - باب غَزْوَةُ خَيْبَرَ</span>\n٤١٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ، أَنَّ سُوَيْدَ بْنَ النُّعْمَانِ أَخْبَرَهُ، أَنَّهُ خَرَجَ مَعَ النَّبِيِّ - ﷺ - عَامَ خَيْبَرَ، حَتَّى إِذَا كُنَّا بِالصَّهْبَاءِ - وَهْيَ مِنْ أَدْنَى خَيْبَرَ - صَلَّى الْعَصْرَ، ثُمَّ دَعَا بِالأَزْوَادِ فَلَمْ يُؤْتَ إِلاَّ بِالسَّوِيقِ، فَأَمَرَ بِهِ فَثُرِّيَ، فَأَكَلَ وَأَكَلْنَا، ثُمَّ قَامَ إِلَى الْمَغْرِبِ، فَمَضْمَضَ وَمَضْمَضْنَا، ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٩ - فتح: ٧/ ٤٦٣]\n\n٤١٩٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ - ﵁ - قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - إِلَى خَيْبَرَ فَسِرْنَا لَيْلًا، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ لِعَامِرٍ: يَا عَامِرُ أَلَا تُسْمِعُنَا، مِنْ هُنَيْهَاتِكَ. وَكَانَ عَامِرٌ رَجُلًا شَاعِرًا فَنَزَلَ يَحْدُو بِالْقَوْمِ يَقُول:\nاللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَاغْفِرْ فِدَاءً لَكَ مَا أَبْقَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nوَأَلْقِيَنْ سَكِينَةً عَلَيْنَا … إِنَّا إِذَا صِيحَ بِنَا أَبَيْنَا\nوَبِالصِّيَاحِ عَوَّلُوا عَلَيْنَا\nفَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ هَذَا السَّائِقُ؟ \". قَالُوا: عَامِرُ بْنُ الأَكْوَعِ. قَالَ: \"يَرْحَمُهُ اللَّهُ\". قَالَ رَجُلٌ مِنَ الْقَوْمِ: وَجَبَتْ يَا نَبِيَّ اللهِ، لَوْلَا أَمْتَعْتَنَا بِهِ. فَأَتَيْنَا خَيْبَرَ، فَحَاصَرْنَاهُمْ حَتَّى أَصَابَتْنَا مَخْمَصَةٌ شَدِيدَةٌ، ثُمَّ إِنَّ اللَّهَ تَعَالَى فَتَحَهَا عَلَيْهِمْ، فَلَمَّا أَمْسَى النَّاسُ مَسَاءَ الْيَوْمِ الَّذِي فُتِحَتْ عَلَيْهِمْ، أَوْقَدُوا نِيرَانًا كَثِيرَةً، فَقَالَ النَّبِيُّ - ﷺ -: \"مَا هَذِهِ النِّيرَانُ؟ عَلَى أَيِّ شَيْءٍ تُوقِدُونَ؟ \". قَالُوا: عَلَى لَحْمٍ. قَالَ: \"عَلَى أَيِّ لَحْم؟ \". قَالُوا: لَحْمِ حُمُرِ الإِنْسِيَّةِ. قَالَ النَّبِيُّ - ﷺ -: \"أَهْرِيقُوهَا وَاكْسِرُوهَا\". فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَوْ نُهَرِيقُهَا وَنَغْسِلُهَا؟ قَالَ: \"أَوْ ذَاكَ\". فَلَمَّا تَصَافَّ الْقَوْمُ كَانَ سَيْفُ عَامِرٍ قَصِيرًا، فَتَنَاوَلَ بِهِ سَاقَ يَهُودِىٍّ لِيَضْرِبَهُ، وَيَرْجِعُ ذُبَابُ سَيْفِهِ، فَأَصَابَ عَيْنَ رُكْبَةِ عَامِرٍ، فَمَاتَ مِنْهُ. قَالَ: فَلَمَّا قَفَلُوا، قَالَ سَلَمَةُ: رَآنِي رَسُولُ اللهِ - ﷺ - وَهْوَ آخِذٌ","vol":"21","page":339},{"text":"بِيَدِى، قَالَ: \"مَا لَكَ؟ \". قُلْتُ لَهُ: فِدَاكَ أَبِي وَأُمِّي، زَعَمُوا أَنَّ عَامِرًا حَبِطَ عَمَلُهُ. قَالَ النَّبِيُّ - ﷺ -: \"كَذَبَ مَنْ قَالَهُ، إِنَّ لَهُ لأَجْرَيْنِ - وَجَمَعَ بَيْنَ إِصْبَعَيْهِ - إِنَّهُ لَجَاهِدٌ مُجَاهِدٌ قَلَّ عَرَبِىٌّ مَشَى بِهَا مِثْلَهُ\".\nحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَاتِمٌ قَالَ: \"نَشَأَ بِهَا\". [انظر: ٢٤٧٧ - مسلم: ١٨٠٢ - فتح: ٧/ ٤٦٣]\n\n٤١٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسٍ - ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - أَتَى خَيْبَرَ لَيْلًا، وَكَانَ إِذَا أَتَى قَوْمًا بِلَيْلٍ لَمْ يُغِرْ بِهِمْ حَتَّى يُصْبِحَ، فَلَمَّا أَصْبَحَ خَرَجَتِ الْيَهُودُ بِمَسَاحِيهِمْ وَمَكَاتِلِهِمْ، فَلَمَّا رَأَوْهُ قَالُوا: مُحَمَّدٌ وَاللهِ، مُحَمَّدٌ وَالْخَمِيسُ، فَقَالَ النَّبِيُّ - ﷺ -: \"خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ\". [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٧/ ٤٦٧]\n\n٤١٩٨ - أَخْبَرَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ صَبَّحْنَا خَيْبَرَ بُكْرَةً، فَخَرَجَ أَهْلُهَا بِالْمَسَاحِي، فَلَمَّا بَصُرُوا بِالنَّبِيِّ - ﷺ - قَالُوا: مُحَمَّدٌ وَاللهِ، مُحَمَّدٌ وَالْخَمِيسُ. فَقَالَ النَّبِيُّ - ﷺ -: \" اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ\". فَأَصَبْنَا مِنْ لُحُومِ الْحُمُرِ؛ فَنَادَى مُنَادِى النَّبِيِّ - ﷺ -: إِنَّ اللَّهَ وَرَسُولَهُ يَنْهَيَانِكُمْ عَنْ لُحُومِ الْحُمُرِ، فَإِنَّهَا رِجْسٌ. [انظر: ٣٧١ - مسلم: ١٣٦٥، ١٩٤٠ - فتح: ٧/ ٤٦٧]\n\n٤١٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ أَنَّ رَسُولَ اللهِ - ﷺ - جَاءَهُ جَاءٍ، فَقَالَ أُكِلَتِ الْحُمُرُ. فَسَكَتَ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَقَالَ: أُكِلَتِ الْحُمُرُ. فَسَكَتَ، ثُمَّ الثَّالِثَةَ فَقَالَ: أُفْنِيَتِ الْحُمُرُ. فَأَمَرَ مُنَادِيًا فَنَادَى فِي النَّاسِ، إِنَّ اللَّهَ وَرَسُولَهُ يَنْهَيَانِكُمْ عَنْ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ. فَأُكْفِئَتِ الْقُدُورُ، وَإِنَّهَا لَتَفُورُ بِاللَّحْمِ. [انظر: ٣٧١ - مسلم: ١٩٤٠ - فتح: ٧/ ٤٦٧]\n\n٤٢٠٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: صَلَّى النَّبِيُّ - ﷺ - الصُّبْحَ قَرِيبًا مِنْ خَيْبَرَ بِغَلَسٍ، ثُمَّ قَالَ \"اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ، فَسَاءَ صَبَاحُ الْمُنْذَرِينَ\". فَخَرَجُوا يَسْعَوْنَ فِي","vol":"21","page":340},{"text":"السِّكَكِ، فَقَتَلَ النَّبِيُّ - ﷺ - الْمُقَاتِلَةَ، وَسَبَى الذُّرِّيَّةَ، وَكَانَ فِي السَّبْيِ صَفِيَّةُ، فَصَارَتْ إِلَى دِحْيَةَ الْكَلْبِيِّ، ثُمَّ صَارَتْ إِلَى النَّبِيِّ - ﷺ -، فَجَعَلَ عِتْقَهَا صَدَاقَهَا. فَقَالَ عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ لِثَابِتٍ: يَا أَبَا مُحَمَّدٍ، آنْتَ قُلْتَ لأَنَسٍ: مَا أَصْدَقَهَا؟ فَحَرَّكَ ثَابِتٌ رَأْسَهُ تَصْدِيقًا لَهُ. [انظر:٣٧١ - مسلم: ١٣٦٥ - فتح: ٧/ ٤٦٩]\n\n٤٢٠١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ سَبَى النَّبِيُّ - ﷺ - صَفِيَّةَ، فَأَعْتَقَهَا وَتَزَوَّجَهَا. فَقَالَ ثَابِتٌ لأَنَسٍ: مَا أَصْدَقَهَا قَالَ: أَصْدَقَهَا نَفْسَهَا فَأَعْتَقَهَا. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٧/ ٤٦٩]\n\n٤٢٠٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا يَعْقُوبُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - الْتَقَى هُوَ وَالْمُشْرِكُونَ فَاقْتَتَلُوا، فَلَمَّا مَالَ رَسُولُ اللهِ - ﷺ - إِلَى عَسْكَرِهِ، وَمَالَ الآخَرُونَ إِلَى عَسْكَرِهِمْ، وَفِى أَصْحَابِ رَسُولِ اللهِ - ﷺ - رَجُلٌ لَا يَدَعُ لَهُمْ شَاذَّةً وَلَا فَاذَّةً إِلاَّ اتَّبَعَهَا، يَضْرِبُهَا بِسَيْفِهِ، فَقِيلَ: مَا أَجْزَأَ مِنَّا الْيَوْمَ أَحَدٌ كَمَا أَجْزَأَ فُلَانٌ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَا إِنَّهُ مِنْ أَهْلِ النَّارِ\". فَقَالَ رَجُلٌ مِنَ الْقَوْم: أَنَا صَاحِبُهُ. قَالَ: فَخَرَجَ مَعَهُ كُلَّمَا وَقَفَ وَقَفَ مَعَهُ، وَإِذَا أَسْرَعَ أَسْرَعَ مَعَهُ قَالَ: فَجُرِحَ الرَّجُلُ جُرْحًا شَدِيدًا، فَاسْتَعْجَلَ الْمَوْتَ، فَوَضَعَ سَيْفَهُ بِالأَرْضِ وَذُبَابَهُ بَيْنَ ثَدْيَيْهِ، ثُمَّ تَحَامَلَ عَلَى سَيْفِهِ، فَقَتَلَ نَفْسَهُ، فَخَرَجَ الرَّجُلُ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللهِ. قَالَ: \"وَمَا ذَاكَ؟ \". قَالَ: الرَّجُلُ الَّذِي ذَكَرْتَ آنِفًا أَنَّهُ مِنْ أَهْلِ النَّارِ، فَأَعْظَمَ النَّاسُ ذَلِكَ، فَقُلْتُ: أَنَا لَكُمْ بِهِ. فَخَرَجْتُ فِي طَلَبِهِ، ثُمَّ جُرِحَ جُرْحًا شَدِيدًا، فَاسْتَعْجَلَ الْمَوْتَ، فَوَضَعَ نَصْلَ سَيْفِهِ فِي الأَرْضِ وَذُبَابَهُ بَيْنَ ثَدْيَيْهِ، ثُمَّ تَحَامَلَ عَلَيْهِ، فَقَتَلَ نَفْسَهُ. فَقَالَ رَسُولُ اللهِ - ﷺ - عِنْدَ ذَلِكَ \"إِنَّ الرَّجُلَ لَيَعْمَلُ عَمَلَ أَهْلِ الْجَنَّةِ، فِيمَا يَبْدُو لِلنَّاسِ، وَهْوَ مِنَ أَهْلِ النَّارِ، وَإِنَّ الرَّجُلَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ، فِيمَا يَبْدُو لِلنَّاسِ، وَهْوَ مِنْ أَهْلِ الْجَنَّةِ\". [انظر: ٢٨٩٨ - مسلم: ١١٢ - فتح: ٧/ ٤٧١]\n\n٤٢٠٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: شَهِدْنَا خَيْبَرَ، فَقَالَ رَسُولُ اللهِ - ﷺ - لِرَجُلٍ مِمَّنْ مَعَهُ يَدَّعِى الإِسْلَامَ: \"هَذَا مِنْ أَهْلِ النَّارِ\". فَلَمَّا حَضَرَ الْقِتَالُ قَاتَلَ الرَّجُلُ أَشَدَّ الْقِتَالِ،","vol":"21","page":341},{"text":"حَتَّى كَثُرَتْ بِهِ الْجِرَاحَةُ، فَكَادَ بَعْضُ النَّاسِ يَرْتَابُ، فَوَجَدَ الرَّجُلُ أَلَمَ الْجِرَاحَةِ، فَأَهْوَى بِيَدِهِ إِلَى كِنَانَتِهِ، فَاسْتَخْرَجَ مِنْهَا أَسْهُمًا، فَنَحَرَ بِهَا نَفْسَهُ، فَاشْتَدَّ رِجَالٌ مِنَ الْمُسْلِمِينَ، فَقَالُوا: يَا رَسُولَ اللهِ، صَدَّقَ اللهُ حَدِيثَكَ، انْتَحَرَ فُلَانٌ فَقَتَلَ نَفْسَهُ. فَقَالَ: \"قُمْ يَا فُلَانُ فَأَذِّنْ أَنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلاَّ مُؤْمِنٌ، إِنَّ اللَّهَ يُؤَيِّدُ الدِّينَ بِالرَّجُلِ الْفَاجِرِ\". [انظر: ٣٠٦٢ - مسلم: ١١١ - فتح: ٧/ ٤٧١]\n\n٤٢٠٤ - وَقَالَ شَبِيبٌ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ: أَخْبَرَنِي ابْنُ الْمُسَيَّبِ وَعَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ كَعْبٍ، أَنَّ أَبَا هُرَيْرَة، قَالَ: شَهِدْنَا مَعَ النَّبِيِّ - ﷺ - خَيْبَرَ. وَقَالَ ابْنُ الْمُبَارَكِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -. تَابَعَهُ صَالِحٌ عَنِ الزُّهْرِيِّ. وَقَالَ الزُّبَيْدِيُّ: أَخْبَرَنِي الزُّهْرِيُّ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ كَعْبٍ أَخْبَرَهُ، أَنَّ عُبَيْدَ اللهِ بْنَ كَعْبٍ قَالَ: أَخْبَرَنِي مَنْ شَهِدَ مَعَ النَّبِيِّ - ﷺ - خَيْبَرَ. قَالَ الزُّهْرِيُّ: وَأَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ وَسَعِيدٌ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٠٦٢ - مسلم: ١١١ - فتح: ٧/ ٤٧١]\n\n٤٢٠٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، عَنْ عَاصِمٍ، عَنْ أَبِي عُثْمَانَ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - قَالَ: لَمَّا غَزَا رَسُولُ اللهِ - ﷺ - خَيْبَرَ - أَوْ قَالَ: لَمَّا تَوَجَّهَ رَسُولُ اللهِ - ﷺ - أَشْرَفَ النَّاسُ عَلَى وَادٍ، فَرَفَعُوا أَصْوَاتَهُمْ: بِالتَّكْبِيرِ اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إِلَهَ إِلاَّ اللهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"ارْبَعُوا عَلَى أَنْفُسِكُمْ، إِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّكُمْ تَدْعُونَ سَمِيعًا قَرِيبًا وَهْوَ مَعَكُمْ\". وَأَنَا خَلْفَ دَابَّةِ رَسُولِ اللهِ - ﷺ -، فَسَمِعَنِي وَأَنَا أَقُولُ: لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللَّهِ. فَقَالَ لِي: \"يَا عَبْدَ اللهِ بْنَ قَيْسٍ\". قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ. قَالَ: \"أَلَا أَدُلُّكَ عَلَى كَلِمَةٍ مِنْ كَنْزٍ مِنْ كُنُوزِ الْجَنَّة؟ \"». قُلْتُ: بَلَى يَا رَسُولَ اللَّه، فِدَاكَ أَبِي وَأُمِّي. قَالَ \"لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللَّهِ\". [انظر: ٢٩٩٢ - مسلم: ٢٧٠٤ - فتح: ٧/ ٤٧٠].\n\n٤٢٠٦ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ قَالَ: رَأَيْتُ أَثَرَ ضَرْبَةٍ فِي سَاقِ سَلَمَةَ، فَقُلْتُ: يَا أَبَا مُسْلِمٍ، مَا هَذِهِ الضَّرْبَةُ؟ قَالَ: هَذِهِ ضَرْبَةٌ أَصَابَتْنِى يَوْمَ خَيْبَرَ، فَقَالَ النَّاسُ: أُصِيبَ سَلَمَةُ. فَأَتَيْتُ النَّبِيَّ - ﷺ -، فَنَفَثَ فِيهِ ثَلَاثَ نَفَثَاتٍ، فَمَا اشْتَكَيْتُهَا حَتَّى السَّاعَةِ. [فتح: ٧/ ٤٧٥]","vol":"21","page":342},{"text":"٤٢٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ قَالَ: الْتَقَى النَّبِيُّ - ﷺ - وَالْمُشْرِكُونَ فِي بَعْضِ مَغَازِيهِ فَاقْتَتَلُوا، فَمَالَ كُلُّ قَوْمٍ إِلَى عَسْكَرِهِمْ، وَفِي الْمُسْلِمِينَ رَجُلٌ لَا يَدَعُ مِنَ الْمُشْرِكِينَ شَاذَّةً وَلَا فَاذَّةً إِلاَّ اتَّبَعَهَا فَضَرَبَهَا بِسَيْفِهِ، فَقِيلَ: يَا رَسُولَ اللهِ مَا أَجْزَأَ أَحَدُهُمْ مَا أَجْزَأَ فُلَانٌ. فَقَالَ: \"إِنَّهُ مِنْ أَهْلِ النَّارِ\". فَقَالُوا: أَيُّنَا مِنْ أَهْلِ الْجَنَّةِ إِنْ كَانَ هَذَا مِنْ أَهْلِ النَّار؟! فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: لأَتَّبِعَنَّهُ، فَإِذَا أَسْرَعَ وَأَبْطَأَ كُنْتُ مَعَهُ. حَتَّى جُرِحَ فَاسْتَعْجَلَ الْمَوْتَ، فَوَضَعَ نِصَابَ سَيْفِهِ بِالأَرْضِ، وَذُبَابَهُ بَيْنَ ثَدْيَيْهِ، ثُمَّ تَحَامَلَ عَلَيْهِ، فَقَتَلَ نَفْسَهُ، فَجَاءَ الرَّجُلُ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللهِ. فَقَالَ: \"وَمَا ذَاكَ؟ \". فَأَخْبَرَهُ. فَقَالَ: \"إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ، فِيمَا يَبْدُو لِلنَّاسِ، وَإِنَّهُ مِنْ أَهْلِ النَّارِ، وَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، فِيمَا يَبْدُو لِلنَّاسِ، وَهْوَ مِنْ أَهْلِ الْجَنَّةِ\". [انظر:٢٨٩٨ - مسلم: ١١٢ - فتح: ٧/ ٤٧٥]\n\n٤٢٠٨ - حَدَّثَنَا مُحَمَّدُ بْنُ سَعِيدٍ الْخُزَاعِيُّ، حَدَّثَنَا زِيَادُ بْنُ الرَّبِيعِ عَنْ أَبِي عِمْرَانَ قَالَ: نَظَرَ أَنَسٌ إِلَى النَّاسِ يَوْمَ الْجُمُعَةِ، فَرَأَى طَيَالِسَةً، فَقَالَ: كَأَنَّهُمُ السَّاعَةَ يَهُودُ خَيْبَرَ. [فتح: ٧/ ٤٧٥]\n\n٤٢٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ - ﵁ - قَالَ: كَانَ عَلِيٌّ - ﵁ - تَخَلَّفَ عَنِ النَّبِيِّ - ﷺ - فِي خَيْبَرَ، وَكَانَ رَمِدًا فَقَالَ: أَنَا أَتَخَلَّفُ عَنِ النَّبِيِّ - ﷺ -؟ فَلَحِقَ، فَلَمَّا بِتْنَا اللَّيْلَةَ الَّتِي فُتِحَتْ قَالَ: \"لأُعْطِيَنَّ الرَّايَةَ غَدًا - أَوْ لَيَأْخُذَنَّ الرَّايَةَ غَدًا - رَجُلٌ يُحِبُّهُ اللهُ وَرَسُولُهُ، يُفْتَحُ عَلَيْهِ\". فَنَحْنُ نَرْجُوهَا فَقِيلَ هَذَا عَلِيٌّ، فَأَعْطَاهُ فَفُتِحَ عَلَيْهِ. [انظر: ٢٩٧٦ - مسلم: ٢٤٠٧ - فتح: ٧/ ٤٧٦]\n\n٤٢١٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ قَالَ: أَخْبَرَنِي سَهْلُ بْنُ سَعْدٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ يَوْمَ خَيْبَرَ: \"لأُعْطِيَنَّ هَذِهِ الرَّايَةَ غَدًا رَجُلًا يَفْتَحُ اللهُ عَلَى يَدَيْهِ، يُحِبُّ اللَّهَ وَرَسُولَهُ، وَيُحِبُّهُ اللهُ وَرَسُولُهُ\". قَالَ: فَبَاتَ النَّاسُ يَدُوكُونَ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَاهَا، فَلَمَّا أَصْبَحَ النَّاسُ غَدَوْا عَلَى رَسُولِ اللهِ - ﷺ -، كُلُّهُمْ يَرْجُو أَنْ يُعْطَاهَا، فَقَالَ: \"أَيْنَ عَلِيُّ بْنُ أَبِي طَالِبٍ\". فَقِيلَ: هُوَ","vol":"21","page":343},{"text":"يَا رَسُولَ اللهِ يَشْتَكِي عَيْنَيْهِ. قَالَ: \"فَأَرْسِلُوا إِلَيْهِ\". فَأُتِىَ بِه، فَبَصَقَ رَسُولُ اللهِ - ﷺ - فِي عَيْنَيْهِ، وَدَعَا لَهُ، فَبَرَأَ حَتَّى كَأَنْ لَمْ يَكُنْ بِهِ وَجَعٌ، فَأَعْطَاهُ الرَّايَةَ، فَقَالَ عَلِيٌّ: يَا رَسُولَ اللهِ، أُقَاتِلُهُمْ حَتَّى يَكُونُوا مِثْلَنَا؟، فَقَالَ: \"انْفُذْ عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بِسَاحَتِهِمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلَامِ، وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ مِنْ حَقِّ اللهِ فِيهِ، فَوَاللهِ لأَنْ يَهْدِيَ اللهُ بِكَ رَجُلًا وَاحِدًا خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ\". [انظر: ٢٩٤٢ - مسلم: ٢٤٠٦ - فتح: ٧/ ٤٧٦]\n\n٤٢١١ - حَدَّثَنَا عَبْدُ الْغَفَّارِ بْنُ دَاوُدَ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ ح.\nوَحَدَّثَنِي أَحْمَدُ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ الزُّهْرِيُّ، عَنْ عَمْرٍو -مَوْلَى الْمُطَّلِب- عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَدِمْنَا خَيْبَرَ، فَلَمَّا فَتَحَ اللهُ عَلَيْهِ الْحِصْنَ ذُكِرَ لَهُ جَمَالُ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ، وَقَدْ قُتِلَ زَوْجُهَا وَكَانَتْ عَرُوسًا، فَاصْطَفَاهَا النَّبِيُّ - ﷺ - لِنَفْسِهِ، فَخَرَجَ بِهَا، حَتَّى بَلَغْنَا سَدَّ الصَّهْبَاءِ حَلَّتْ، فَبَنَى بِهَا رَسُولُ اللهِ - ﷺ -، ثُمَّ صَنَعَ حَيْسًا فِي نِطَعٍ صَغِيرٍ، ثُمَّ قَالَ لِي: \"آذِنْ مَنْ حَوْلَكَ\". فَكَانَتْ تِلْكَ وَلِيمَتَهُ عَلَى صَفِيَّةَ، ثُمَّ خَرَجْنَا إِلَى الْمَدِينَةِ، فَرَأَيْتُ النَّبِيَّ - ﷺ - يُحَوِّى لَهَا وَرَاءَهُ بِعَبَاءَةٍ، ثُمَّ يَجْلِسُ عِنْدَ بَعِيرِهِ، فَيَضَعُ رُكْبَتَهُ وَتَضَعُ صَفِيَّةُ رِجْلَهَا عَلَى رُكْبَتِهِ حَتَّى تَرْكَبَ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٧/ ٤٧٨]\n\n٤٢١٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي: عَنْ سُلَيْمَانَ، عَنْ يَحْيَى، عَنْ حُمَيْدٍ الطَّوِيلِ، سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ أَنَّ النَّبِيَّ - ﷺ - أَقَامَ عَلَى صَفِيَّةَ بِنْتِ حُيَيٍّ، بِطَرِيقِ خَيْبَرَ ثَلَاثَةَ أَيَّامٍ، حَتَّى أَعْرَسَ بِهَا، وَكَانَتْ فِيمَنْ ضُرِبَ عَلَيْهَا الْحِجَابُ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٧/ ٤٧٩]\n\n٤٢١٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي كَثِيرٍ قَالَ: أَخْبَرَنِي حُمَيْدٌ أَنَّهُ سَمِعَ أَنَسًا - ﵁ - يَقُولُ: أَقَامَ النَّبِيُّ - ﷺ - بَيْنَ خَيْبَرَ وَالْمَدِينَةِ ثَلَاثَ لَيَالٍ يُبْنَى عَلَيْهِ بِصَفِيَّةَ، فَدَعَوْتُ الْمُسْلِمِينَ إِلَى وَلِيمَتِهِ، وَمَا كَانَ فِيهَا مِنْ خُبْزٍ وَلَا لَحْمٍ، وَمَا كَانَ فِيهَا إِلاَّ أَنْ أَمَرَ بِلَالًا بِالأَنْطَاعِ فَبُسِطَتْ، فَأَلْقَى عَلَيْهَا التَّمْرَ وَالأَقِطَ وَالسَّمْنَ، فَقَالَ الْمُسْلِمُونَ: إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ، أَوْ مَا مَلَكَتْ يَمِينُهُ؟ قَالُوا: إِنْ حَجَبَهَا فَهْيَ","vol":"21","page":344},{"text":"إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ، وَإِنْ لَمْ يَحْجُبْهَا فَهْىَ مِمَّا مَلَكَتْ يَمِينُهُ. فَلَمَّا ارْتَحَلَ وَطَّأَ لَهَا خَلْفَهُ، وَمَدَّ الْحِجَابَ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٧/ ٤٧٩]\n\n٤٢١٤ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ. وَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبٌ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ - ﵁ - قَالَ: كُنَّا مُحَاصِرِي خَيْبَرَ، فَرَمَى إِنْسَانٌ بِجِرَابٍ فِيهِ شَحْمٌ، فَنَزَوْتُ لآخُذَهُ، فَالْتَفَتُّ فَإِذَا النَّبِيُّ - ﷺ -، فَاسْتَحْيَيْتُ. [انظر: ٣١٥٣ - مسلم: ١٧٧٢ - فتح: ٧/ ٤٨١]\n\n٤٢١٥ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ وَسَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى يَوْمَ خَيْبَرَ عَنْ أَكْلِ الثَّوْمِ، وَعَنْ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ. [انظر: ٨٥٣ - مسلم: ٥٦١ - فتح: ٧/ ٤٨١] نَهَى عَنْ أَكْلِ الثَّوْمِ، هُوَ عَنْ نَافِعٍ وَحْدَهُ. وَلُحُومُ الْحُمُرِ الأَهْلِيَّةِ: عَنْ سَالِمٍ.\n\n٤٢١٦ - حَدَّثَنِي يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ اللهِ وَالْحَسَنِ ابْنَيْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِمَا عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ مُتْعَةِ النِّسَاءِ يَوْمَ خَيْبَرَ، وَعَنْ أَكْلِ الْحُمُرِ الإِنْسِيَّةِ. [٥١١٥، ٥٥٣، ٦٩٦١ - مسلم: ١٤٠٧ - فتح: ٧/ ٤٨١]\n\n٤٢١٧ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى يَوْمَ خَيْبَرَ عَنْ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ. [انظر: ٨٥٣ - مسلم: ٥٦١ - فتح: ٧/ ٤٨١]\n\n٤٢١٨ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ وَسَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ أَكْلِ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ. [انظر: ٨٥٣ - مسلم: ٥٦١ - فتح: ٧/ ٤٨١]\n\n٤٢١٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - يَوْمَ خَيْبَرَ عَنْ لُحُومِ الْحُمُرِ، وَرَخَّصَ فِي الْخَيْلِ. [٥٥٢٠، ٥٥٢٤ - مسلم: ١٩٤١ - فتح: ٧/ ٤٨١]","vol":"21","page":345},{"text":"٤٢٢٠ - حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا عَبَّادٌ، عَنِ الشَّيْبَانِيِّ قَالَ: سَمِعْتُ ابْنَ أَبِي أَوْفَى ﵄: أَصَابَتْنَا مَجَاعَةٌ يَوْمَ خَيْبَرَ، فَإِنَّ الْقُدُورَ لَتَغْلِي -قَالَ: وَبَعْضُهَا نَضِجَتْ- فَجَاءَ مُنَادِي النَّبِيِّ - ﷺ -: لَا تَأْكُلُوا مِنْ لُحُومِ الْحُمُرِ شَيْئًا وَأَهْرِيقُوهَا. قَالَ ابْنُ أَبِي أَوْفَى: فَتَحَدَّثْنَا أَنَّهُ إِنَّمَا نَهَى عَنْهَا لأَنَّهَا لَمْ تُخَمَّسْ. وَقَالَ بَعْضُهُمْ: نَهَى عَنْهَا الْبَتَّةَ، لأَنَّهَا كَانَتْ تَأْكُلُ الْعَذِرَةَ. [انظر: ٣١٥٥ - مسلم: ١٩٣٧ - فتح: ٧/ ٤٨١]\n٤٢٢١ و٤٢٢٢ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَدِيُّ بْنُ ثَابِتٍ، عَنِ الْبَرَاءِ وَعَبْدِ اللهِ بْنِ أَبِي أَوْفَى ﵃ أَنَّهُمْ كَانُوا مَعَ النَّبِيِّ - ﷺ - فَأَصَابُوا حُمُرًا فَطَبَخُوهَا، فَنَادَى مُنَادِي النَّبِيِّ - ﷺ -\"أَكْفِئُوا الْقُدُورَ\". [٣١٥٥، ٤٢٢٣، ٤٢٢٥، ٤٢٢٦،٥٥٢٥ - مسلم: ١٩٣٨ - فتح: ٧/ ٤٨١]\n٤٢٢٣، ٤٢٢٤ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَدِيُّ بْنُ ثَابِتٍ: سَمِعْتُ الْبَرَاءَ وَابْنَ أَبِي أَوْفَى يُحَدِّثَانِ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ يَوْمَ خَيْبَرَ وَقَدْ نَصَبُوا الْقُدُورَ: \"أَكْفِئُوا الْقُدُورَ\". [انطر: ٣١٥٥، ٤٢٢١ - مسلم: ١٩٣٨ - فتح: ٧/ ٤٨٢]\n\n٤٢٢٥ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنِ الْبَرَاءِ قَالَ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ - نَحْوَهُ. [انظر: ٤٢٢١ - مسلم: ١٩٣٨ - فتح: ٧/ ٤٨٢]\n\n٤٢٢٦ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا ابْنُ أَبِي زَائِدَةَ، أَخْبَرَنَا عَاصِمٌ عَنْ عَامِرٍ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ ﵄ قَالَ: أَمَرَنَا النَّبِيُّ - ﷺ - فِي غَزْوَةِ خَيْبَرَ أَنْ نُلْقِيَ الْحُمُرَ الأَهْلِيَّةَ نِيئَةً وَنَضِيجَةً، ثُمَّ لَمْ يَأْمُرْنَا بِأَكْلِهِ بَعْدُ. [انظر: ٤٢٢١ - مسلم: ١٩٣٨ - فتح: ٧/ ٤٨٢]\n\n٤٢٢٧ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي الْحُسَيْنِ، حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، عَنْ عَاصِمٍ، عَنْ عَامِرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَا أَدْرِى أَنَهَى عَنْهُ رَسُولُ اللهِ - ﷺ - مِنْ أَجْلِ أَنَّهُ كَانَ حَمُولَةَ النَّاسِ، فَكَرِهَ أَنْ تَذْهَبَ حَمُولَتُهُمْ، أَوْ حَرَّمَهُ فِي يَوْمِ خَيْبَرَ، لَحْمَ الْحُمُرِ الأَهْلِيَّةِ. [مسلم: ١٩٣٩ - فتح: ٧/ ٤٨٢]","vol":"21","page":346},{"text":"٤٢٢٨ - حَدَّثَنَا الْحَسَنُ بْنُ إِسْحَاقَ، حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، حَدَّثَنَا زَائِدَةُ، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَسَمَ رَسُولُ اللهِ - ﷺ - يَوْمَ خَيْبَرَ لِلْفَرَسِ سَهْمَيْنِ، وَلِلرَّاجِلِ سَهْمًا. قَالَ: فَسَّرَهُ نَافِعٌ فَقَالَ: إِذَا كَانَ مَعَ الرَّجُلِ فَرَسٌ فَلَهُ ثَلَاثَةُ أَسْهُمٍ، فَإِنْ لَمْ يَكُنْ لَهُ فَرَسٌ فَلَهُ سَهْمٌ. [انظر: ٢٨٦٣ - مسلم: ١٧٦٢ - فتح: ٧/ ٤٨٤]\n\n٤٢٢٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ جُبَيْرَ بْنَ مُطْعِمٍ أَخْبَرَهُ قَالَ: مَشَيْتُ أَنَا وَعُثْمَانُ بْنُ عَفَّانَ إِلَى النَّبِيِّ - ﷺ - فَقُلْنَا: أَعْطَيْتَ بَنِي الْمُطَّلِبِ مِنْ خُمْسِ خَيْبَرَ، وَتَرَكْتَنَا، وَنَحْنُ بِمَنْزِلَةٍ وَاحِدَةٍ مِنْكَ. فَقَالَ: \"إِنَّمَا بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ شَيْءٌ وَاحِدٌ\". قَالَ جُبَيْرٌ وَلَمْ يَقْسِمِ النَّبِيُّ - ﷺ - لِبَنِي عَبْدِ شَمْسٍ وَبَنِى نَوْفَلٍ شَيْئًا. [انظر: ٣١٤٠ - فتح: ٧/ ٤٨٤]\n\n٤٢٣٠ - حَدَّثَنِي مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: بَلَغَنَا مَخْرَجُ النَّبِيِّ - ﷺ - وَنَحْنُ بِالْيَمَنِ، فَخَرَجْنَا مُهَاجِرِينَ إِلَيْهِ أَنَا، وَأَخَوَانِ لِي أَنَا أَصْغَرُهُمْ، أَحَدُهُمَا أَبُو بُرْدَةَ، وَالآخَرُ أَبُو رُهْمٍ - إِمَّا قَالَ: بِضْعٌ. وَإِمَّا قَالَ: - فِي ثَلَاثَةٍ وَخَمْسِينَ أَوِ اثْنَيْنِ وَخَمْسِينَ رَجُلًا مِنْ قَوْمِي، فَرَكِبْنَا سَفِينَةً، فَأَلْقَتْنَا سَفِينَتُنَا إِلَى النَّجَاشِيِّ بِالْحَبَشَةِ، فَوَافَقْنَا جَعْفَرَ بْنَ أَبِي طَالِبٍ فَأَقَمْنَا مَعَهُ حَتَّى قَدِمْنَا جَمِيعًا، فَوَافَقْنَا النَّبِيَّ - ﷺ - حِينَ افْتَتَحَ خَيْبَرَ، وَكَانَ أُنَاسٌ مِنَ النَّاسِ يَقُولُونَ لَنَا -يَعْنِي لأَهْلِ السَّفِينَةِ-: سَبَقْنَاكُمْ بِالْهِجْرَةِ. وَدَخَلَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ، وَهْيَ مِمَّنْ قَدِمَ مَعَنَا، عَلَى حَفْصَةَ زَوْجِ النَّبِيِّ - ﷺ - زَائِرَةً، وَقَدْ كَانَتْ هَاجَرَتْ إِلَى النَّجَاشِيِّ فِيمَنْ هَاجَرَ، فَدَخَلَ عُمَرُ عَلَى حَفْصَةَ وَأَسْمَاءُ عِنْدَهَا، فَقَالَ عُمَرُ حِينَ رَأَى أَسْمَاءَ: مَنْ هَذِهِ؟ قَالَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ. قَالَ عُمَرُ: الْحَبَشِيَّةُ هَذِهِ الْبَحْرِيَّةُ هَذِهِ؟ قَالَتْ أَسْمَاءُ: نَعَمْ. قَالَ: سَبَقْنَاكُمْ بِالْهِجْرَةِ، فَنَحْنُ أَحَقُّ بِرَسُولِ اللهِ - ﷺ - مِنْكُمْ. فَغَضِبَتْ وَقَالَتْ: كَلاَّ وَاللهِ، كُنْتُمْ مَعَ رَسُولِ اللهِ - ﷺ - يُطْعِمُ جَائِعَكُمْ، وَيَعِظُ جَاهِلَكُمْ، وَكُنَّا فِي دَارِ -أَوْ فِي أَرْض- الْبُعَدَاءِ الْبُغَضَاءِ بِالْحَبَشَةِ، وَذَلِكَ فِي اللهِ وَفِي رَسُولِهِ - ﷺ - وَأَيْمُ اللهِ، لَا أَطْعَمُ طَعَامًا، وَلَا أَشْرَبُ شَرَابًا حَتَّى أَذْكُرَ مَا قُلْتَ لِرَسُولِ","vol":"21","page":347},{"text":"اللهِ - ﷺ - وَنَحْنُ كُنَّا نُؤْذَى وَنُخَافُ، وَسَأَذْكُرُ ذَلِكَ لِلنَّبِيِّ - ﷺ - وَأَسْأَلُهُ، وَاللهِ لَا أَكْذِبُ وَلَا أَزِيغُ وَلَا أَزِيدُ عَلَيْهِ. [انظر: ٣١٣٦ - مسلم: ٢٥٠٢،٢٥٠٣ - فتح: ٧/ ٤٨٤]\n\n٤٢٣١ - فَلَمَّا جَاءَ النَّبِيُّ - ﷺ - قَالَتْ: يَا نَبِيَّ اللهِ، إِنَّ عُمَرَ قَالَ كَذَا وَكَذَا. قَالَ: \"فَمَا قُلْتِ لَهُ\". قَالَتْ: قُلْتُ لَهُ كَذَا وَكَذَا. قَالَ: \"لَيْسَ بِأَحَقَّ بِي مِنْكُمْ، وَلَهُ وَلأَصْحَابِهِ هِجْرَةٌ وَاحِدَةٌ، وَلَكُمْ أَنْتُمْ أَهْلَ السَّفِينَةِ هِجْرَتَانِ\". قَالَتْ: فَلَقَدْ رَأَيْتُ أَبَا مُوسَى وَأَصْحَابَ السَّفِينَةِ يَأْتُونِي أَرْسَالًا؛ يَسْأَلُونِي عَنْ هَذَا الْحَدِيثِ، مَا مِنَ الدُّنْيَا شَيْءٌ هُمْ بِهِ أَفْرَحُ وَلَا أَعْظَمُ فِي أَنْفُسِهِمْ مِمَّا قَالَ لَهُمُ النَّبِيُّ - ﷺ -. قَالَ أَبُو بُرْدَةَ: قَالَتْ أَسْمَاءُ: فَلَقَدْ رَأَيْتُ أَبَا مُوسَى وَإِنَّهُ لَيَسْتَعِيدُ هَذَا الْحَدِيثَ مِنِّي. [مسلم: ٢٥٠٣ - فتح: ٧/ ٤٨٥]\n\n٤٢٣٢ - قَالَ أَبُو بُرْدَةَ، عَنْ أَبِي مُوسَى: قَالَ النَّبِيُّ - ﷺ -: \"إِنِّي لأَعْرِفُ أَصْوَاتَ رُفْقَةِ الأَشْعَرِيِّينَ بِالْقُرْآنِ، حِينَ يَدْخُلُونَ بِاللَّيْلِ، وَأَعْرِفُ مَنَازِلَهُمْ مِنْ أَصْوَاتِهِمْ بِالْقُرْآنِ بِاللَّيْلِ، وَإِنْ كُنْتُ لَمْ أَرَ مَنَازِلَهُمْ حِينَ نَزَلُوا بِالنَّهَارِ، وَمِنْهُمْ حَكِيمٌ، إِذَا لَقِيَ الْخَيْلَ - أَوْ قَالَ: الْعَدُوَّ - قَالَ لَهُمْ: إِنَّ أَصْحَابِي يَأْمُرُونَكُمْ أَنْ تَنْظُرُوهُمْ\". [مسلم: ٢٤٩٩ - فتح: ٧/ ٤٨٥]\n\n٤٢٣٣ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ حَفْصَ بْنَ غِيَاثٍ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: قَدِمْنَا عَلَى النَّبِيِّ - ﷺ - بَعْدَ أَنِ افْتَتَحَ خَيْبَرَ، فَقَسَمَ لَنَا، وَلَمْ يَقْسِمْ لأَحَدٍ لَمْ يَشْهَدِ الْفَتْحَ غَيْرَنَا. [انظر: ٣١٣٦ - مسلم: ٢٥٠٢ - فتح: ٧/ ٤٨٧]\n\n٤٢٣٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ مَالِكِ بْنِ أَنَسٍ قَالَ: حَدَّثَنِي ثَوْرٌ قَالَ: حَدَّثَنِي سَالِمٌ مَوْلَى ابْنِ مُطِيعٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: افْتَتَحْنَا خَيْبَرَ، وَلَمْ نَغْنَمْ ذَهَبًا وَلَا فِضَّةً، إِنَّمَا غَنِمْنَا الْبَقَرَ وَالإِبِلَ وَالْمَتَاعَ وَالْحَوَائِطَ، ثُمَّ انْصَرَفْنَا مَعَ رَسُولِ اللهِ - ﷺ - إِلَى وَادِي الْقُرَى، وَمَعَهُ عَبْدٌ لَهُ يُقَالُ لَهُ مِدْعَمٌ، أَهْدَاهُ لَهُ أَحَدُ بَنِي الضِّبَابِ، فَبَيْنَمَا هُوَ يَحُطُّ رَحْلَ رَسُولِ اللهِ - ﷺ - إِذْ جَاءَهُ سَهْمٌ عَائِرٌ حَتَّى أَصَابَ ذَلِكَ الْعَبْدَ، فَقَالَ النَّاسُ هَنِيئًا لَهُ الشَّهَادَةُ. فَقَالَ رَسُولُ اللهِ","vol":"21","page":348},{"text":"- ﷺ - \"بَلَى وَالَّذِى نَفْسِي بِيَدِهِ، إِنَّ الشَّمْلَةَ الَّتِي أَصَابَهَا يَوْمَ خَيْبَرَ مِنَ الْمَغَانِمِ لَمْ تُصِبْهَا الْمَقَاسِمُ لَتَشْتَعِلُ عَلَيْهِ نَارًا\". فَجَاءَ رَجُلٌ حِينَ سَمِعَ ذَلِكَ مِنَ النَّبِيِّ - ﷺ - بِشِرَاكٍ أَوْ بِشِرَاكَيْنِ، فَقَالَ: هَذَا شَيْءٌ كُنْتُ أَصَبْتُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"شِرَاكٌ أَوْ شِرَاكَانِ مِنْ نَارٍ\". [٦٧٠٧ - مسلم: ١١٥ - فتح: ٧/ ٤٨٧]\n\n٤٢٣٥ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي زَيْدٌ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - يَقُولُ: أَمَا وَالَّذِى نَفْسِي بِيَدِهِ، لَوْلَا أَنْ أَتْرُكَ آخِرَ النَّاسِ بَبَّانًا لَيْسَ لَهُمْ شَيْءٌ، مَا فُتِحَتْ عَلَيَّ قَرْيَةٌ إِلاَّ قَسَمْتُهَا كَمَا قَسَمَ النَّبِيُّ - ﷺ - خَيْبَرَ، وَلَكِنِّي أَتْرُكُهَا خِزَانَةً لَهُمْ يَقْتَسِمُونَهَا. [انظر: ٢٣٣٤ - فتح: ٧/ ٤٩٠]\n\n٤٢٣٦ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا ابْنُ مَهْدِيٍّ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ - ﵁ - قَالَ: لَوْلَا آخِرُ الْمُسْلِمِينَ مَا فُتِحَتْ عَلَيْهِمْ قَرْيَةٌ إِلاَّ قَسَمْتُهَا، كَمَا قَسَمَ النَّبِيُّ - ﷺ - خَيْبَرَ. [انظر: ٢٣٣٤ - فتح: ٧/ ٤٩٠]\n\n٤٢٣٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ وَسَأَلَهُ إِسْمَاعِيلُ بْنُ أُمَيَّةَ قَالَ: أَخْبَرَنِي عَنْبَسَةُ بْنُ سَعِيدٍ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - أَتَى النَّبِيَّ - ﷺ - فَسَأَلَهُ،، قَالَ لَهُ بَعْضُ بَنِي سَعِيدِ بْنِ الْعَاصِ: لَا تُعْطِهِ. فَقَالَ أَبُو هُرَيْرَةَ: هَذَا قَاتِلُ ابْنِ قَوْقَلٍ. فَقَالَ: وَاعَجَبَاهْ لِوَبْرٍ تَدَلَّى مِنْ قَدُومِ الضَّأْنِ. [انظر: ٢٨٢٧ - فتح: ٧/ ٤٩١]\n\n٤٢٣٨ - وَيُذْكَرُ عَنِ الزُّبَيْدِيِّ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَنْبَسَةُ بْنُ سَعِيدٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يُخْبِرُ سَعِيدَ بْنَ الْعَاصِي قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - أَبَانَ عَلَى سَرِيَّةٍ مِنَ الْمَدِينَةِ قِبَلَ نَجْدٍ، قَالَ أَبُو هُرَيْرَةَ: فَقَدِمَ أَبَانُ وَأَصْحَابُهُ عَلَى النَّبِيِّ - ﷺ - بِخَيْبَرَ، بَعْدَ مَا افْتَتَحَهَا، وَإِنَّ حُزْمَ خَيْلِهِمْ لَلِيفٌ، قَالَ أَبُو هُرَيْرَةَ: قُلْتُ: يَا رَسُولَ اللهِ، لَا تَقْسِمْ لَهُمْ. قَالَ أَبَانُ: وَأَنْتَ بِهَذَا يَا وَبْرُ تَحَدَّرَ مِنْ رَأْسِ ضَأْنٍ. فَقَالَ النَّبِيُّ - ﷺ -: \"يَا أَبَانُ اجْلِسْ\". فَلَمْ يَقْسِمْ لَهُمْ. [انظر: ٢٨٢٧ - فتح: ٧/ ٤٩١]\n\n٤٢٣٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي جَدِّي، أَنَّ أَبَانَ بْنَ سَعِيدٍ أَقْبَلَ إِلَى النَّبِيِّ - ﷺ - فَسَلَّمَ عَلَيْهِ، فَقَالَ أَبُو هُرَيْرَةَ:","vol":"21","page":349},{"text":"يَا رَسُولَ اللهِ، هَذَا قَاتِلُ ابْنِ قَوْقَلٍ. وَقَالَ أَبَانُ لأَبِي هُرَيْرَةَ: وَاعَجَبًا لَكَ وَبْرٌ تَدَأْدَأَ مِنْ قَدُومِ ضَأْنٍ. يَنْعَى عَلَيَّ امْرَأً أَكْرَمَهُ اللهُ بِيَدِى، وَمَنَعَهُ أَنْ يُهِينَنِى بِيَدِهِ. [انظر: ٢٨٢٧ - فتح: ٧/ ٤٩١]\n٤٢٤٠ و٤٢٤١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ فَاطِمَةَ - ﵍ - بِنْتَ النَّبِيِّ - ﷺ - أَرْسَلَتْ إِلَى أَبِي بَكْرٍ تَسْأَلُهُ مِيرَاثَهَا مِنْ رَسُولِ اللهِ - ﷺ - مِمَّا أَفَاءَ اللهُ عَلَيْهِ بِالْمَدِينَةِ وَفَدَكَ، وَمَا بَقِيَ مِنْ خُمُسِ خَيْبَرَ، فَقَالَ أَبُو بَكْرٍ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ، إِنَّمَا يَأْكُلُ آلُ مُحَمَّدٍ - ﷺ - فِي هَذَا الْمَالِ\". وَإِنِّي وَاللهِ لَا أُغَيِّرُ شَيْئًا مِنْ صَدَقَةِ رَسُولِ اللهِ - ﷺ - عَنْ حَالِهَا الَّتِي كَانَ عَلَيْهَا فِي عَهْدِ رَسُولِ اللهِ - ﷺ - وَلأَعْمَلَنَّ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللهِ - ﷺ. - فَأَبَى أَبُو بَكْرٍ أَنْ يَدْفَعَ إِلَى فَاطِمَةَ مِنْهَا شَيْئًا، فَوَجَدَتْ فَاطِمَةُ عَلَى أَبِي بَكْرٍ فِي ذَلِكَ فَهَجَرَتْهُ، فَلَمْ تُكَلِّمْهُ حَتَّى تُوُفِّيَتْ، وَعَاشَتْ بَعْدَ النَّبِيِّ - ﷺ - سِتَّةَ أَشْهُرٍ، فَلَمَّا تُوُفِّيَتْ، دَفَنَهَا زَوْجُهَا عَلِيٌّ لَيْلًا، وَلَمْ يُؤْذِنْ بِهَا أَبَا بَكْرٍ، وَصَلَّى عَلَيْهَا، وَكَانَ لِعَلِيٍّ مِنَ النَّاسِ وَجْهٌ حَيَاةَ فَاطِمَةَ، فَلَمَّا تُوُفِّيَتِ اسْتَنْكَرَ عَلِيٌّ وُجُوهَ النَّاسِ، فَالْتَمَسَ مُصَالَحَةَ أَبِي بَكْرٍ وَمُبَايَعَتَهُ، وَلَمْ يَكُنْ يُبَايِعُ تِلْكَ الأَشْهُرَ، فَأَرْسَلَ إِلَى أَبِي بَكْرٍ أَنِ ائْتِنَا، وَلَا يَأْتِنَا أَحَدٌ مَعَكَ؛ كَرَاهِيَةً لِمَحْضَرِ عُمَرَ. فَقَالَ عُمَرُ: لَا وَاللهِ، لَا تَدْخُلُ عَلَيْهِمْ وَحْدَكَ. فَقَالَ أَبُو بَكْرٍ: وَمَا عَسَيْتَهُمْ أَنْ يَفْعَلُوا بِي، وَاللهِ لآتِيَنَّهُمْ. فَدَخَلَ عَلَيْهِمْ أَبُو بَكْرٍ، فَتَشَهَّدَ عَلِيٌّ فَقَالَ: إِنَّا قَدْ عَرَفْنَا فَضْلَكَ وَمَا أَعْطَاكَ اللهُ، وَلَمْ نَنْفَسْ عَلَيْكَ خَيْرًا سَاقَهُ اللهُ إِلَيْكَ، وَلَكِنَّكَ اسْتَبْدَدْتَ عَلَيْنَا بِالأَمْرِ، وَكُنَّا نَرَى لِقَرَابَتِنَا مِنْ رَسُولِ اللهِ - ﷺ - نَصِيبًا. حَتَّى فَاضَتْ عَيْنَا أَبِي بَكْرٍ، فَلَمَّا تَكَلَّمَ أَبُو بَكْرٍ قَالَ: وَالَّذِى نَفْسِي بِيَدِهِ لَقَرَابَةُ رَسُولِ اللهِ - ﷺ - أَحَبُّ إِلَيَّ أَنْ أَصِلَ مِنْ قَرَابَتِي، وَأَمَّا الَّذِي شَجَرَ بَيْنِي وَبَيْنَكُمْ مِنْ هَذِهِ الأَمْوَالِ، فَلَمْ آلُ فِيهَا عَنِ الْخَيْرِ، وَلَمْ أَتْرُكْ أَمْرًا رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَصْنَعُهُ فِيهَا إِلاَّ صَنَعْتُهُ. فَقَالَ عَلِيٌّ لأَبِي بَكْرٍ: مَوْعِدُكَ الْعَشِيَّةُ لِلْبَيْعَةِ. فَلَمَّا صَلَّى أَبُو بَكْرٍ الظُّهْرَ رَقِىَ عَلَى الْمِنْبَرِ، فَتَشَهَّدَ وَذَكَرَ شَأْنَ عَلِيٍّ، وَتَخَلُّفَهُ عَنِ الْبَيْعَةِ، وَعُذْرَهُ بِالَّذِى اعْتَذَرَ إِلَيْهِ، ثُمَّ اسْتَغْفَرَ، وَتَشَهَّدَ عَلِيٌّ فَعَظَّمَ حَقَّ أَبِي بَكْرٍ، وَحَدَّثَ أَنَّهُ لَمْ يَحْمِلْهُ عَلَى الَّذِي صَنَعَ نَفَاسَةً","vol":"21","page":350},{"text":"عَلَى أَبي بَكْرٍ، وَلَا إِنْكَارًا لِلَّذِي فَضَّلَهُ اللهُ بِهِ، وَلَكِنَّا كُنَّا نَرى لَنَا فِي هذا الأمرِ نَصِيبًا، فَاسْتَبَدًّ عَلَيْنَا، فَوَجَدْنَا فِي أَنْفُسِنَا. فَسُرَّ بِذَلِكَ المسْلِمُونَ وَقَالُوا: أَصَبْتَ. وَكَانَ الُمسْلِمُونَ إِلَى عَليٍّ قَرِيبًا حِينَ رَاجَعَ الأمرَ الَمعْرُوفَ. [انظر: ٣٠٩٢، ٣٠٩٣ - مسلم: ١٧٥٩ - فتح: ٧/ ٤٩٣]\n\n٤٢٤٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا حَرَمِيٌّ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عُمَارَةُ، عَنْ عِكْرِمَةَ عَنْ عَائِشَةَ - ﵂ - قَالَتْ: وَلَمَّا فُتِحَتْ خَيْبَرُ قُلْنَا: الآنَ نَشْبَعُ مِنَ التَّمْرِ. [فتح: ٧/ ٤٩٥]\n\n٤٢٤٣ - حَدَّثَنَا الْحَسَنُ، حَدَّثَنَا قُرَّةُ بْنُ حَبِيبٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِيه، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: مَا شَبِعْنَا حَتَّى فَتَحْنَا خَيْبَرَ. [فتح: ٧/ ٤٩٥]\nكانت هذِه الغزوة في جمادى الأولى سنة سبع، وأبعد من قال: إنها في سنة ست، وهي على ثمانية برد من المدينة، وفرق فيها الرايات، ولم تكن الرايات إلا يوم خيبر، إنما كانت الألوية، فكانت رايته السوداء من برد لعائشة تدعى العقاب ولواؤه أبيض، ودفعه إلى علي، وراية إلى الحباب بن المنذر، وراية إلى سعد بن عبادة، وكان شعارهم: يا منصور أمت.\nثم ذكر البخاري في الباب أحاديث نحو الثلاثين:\nأحدها:\nحديث بُشَيْرِ بْنِ يَسَارٍ -بضم أوله- أَنَّ سُوَيْدَ بْنَ النُّعْمَانِ أَخْبَرَهُ، أَنَّهُ خَرَجَ مَعَ رسول الله - ﷺ - عَامَ خَيْبَرَ، حَتَّى إِذَا كُنَّا بِالصَّهْبَاءِ -وَهْيَ مِنْ أَدْنَى خَيْبَرَ- صَلَّى العَصْرَ، ثُمَّ دَعَا بِالأَزْوَادِ فَلَمْ يُؤْتَ إِلَّا بِالسَّوِيقِ، فَأَمَرَ بِهِ فَثُرِّيَ، فَأَكَلَ وَأَكَلْنَا، ثُمَّ قَامَ إِلَى المَغْرِبِ، فَمَضْمَضَ وَمَضْمَضنَا، ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ.","vol":"21","page":351},{"text":"وهذا الحديث سلف في الطهارة بالإسناد المذكور والمتن، فراجعه (^١).\nوفيه: جواز الشركة في الأزواد.\nومعنى (ثري): بلَّ بالماء.\nوقوله: (ولم يتوضأ) قيل: المراد غسل اليدين والأصح الشرعي، ثم نسخ كما سلف هناك.\nثانيها: حديث سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: خَرَجْنَا مَعَ رسول الله - ﷺ - إِلَى\nخَيْبَرَ فَسِرْنَا لَيْلًا، فَقَالَ رَجُلٌ مِنَ القَوْمِ: يَا عَامِرُ أَلَا تُسْمِعُنَا، مِنْ\nهُنَيْهَاتِكَ. وَكَانَ عَامِرٌ رَجُلًا شَاعِرًا، فَنَزَلَ يَحْدُو بِالْقَوْمِ يَقُولُ:\nاللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا … وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا\nفَاغْفِرْ فِدَاءً لَكَ مَا أَبْقَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nوَأَلْقِيَنْ سَكِينَةً عَلَيْنَا … إِنَّا إِذَا صيحَ بِنَا أَبَيْنَا\nوَبِالصِّيَاحِ عَوَّلُوا عَلَيْنَا\nفَقَالَ - ﷺ -: \"مَنْ هذا السَّائِق؟ \" وساق الحديث في فتح خيبر، وإلقاء لحوم الحمر الأهلية، وعود سيفه عليه فمات.\nالشرح:\nقوله: (من هنيهاتك) أي: من أراجيزك، وهو تصغير هنة أنثها بنية الأرجوزة أو الكلمة أو نحوها، وجعل أصلها الهنا كما قال قوم: تصغير السنة سهنة وتمد سُنيها، وقيل في تصغيرهما: هنية وسنية.\nقال السهيلي: وهو كناية عن كل شيء لا يعرف اسمه أو يعرفه فكنى عنه أراد أن يحدو بهم، والإبل تستحث بالحداء، ولا يكون الحداء\n_________\n(^١) سلف برقم (٢٠٩) كتاب: الوضوء، باب: من مضمض من السويق ولم يتوضأ.","vol":"21","page":352},{"text":"إلا شعرًا، وأول من سن حداء الإبل مضر بن نزار لما سقط عن بعيره، فكسرت يده، فبقي يقول: وا يداه، وا يداه.\nوالرجز شعر وإن لم يكن قريضًا، وقد قيل ليس بشعر وإنما هو أشطار أبيات، وأما الرجز الذي هو شعر سداسي الأجزاء نحو مقصورة ابن دريد، ورباعي الأجزاء نحو قوله:\nيا مر يا خير أخ … نازعت در الحلمة (^١)\nوقوله: (وكان عامر رجلًا شاعرًا).\nعامر هذا هو ابن الأكوع أخو سلمة بن الأكوع، كما صرح به مسلم في \"صحيحه\" (^٢) وكذا صرح به ابن سعد وغيره (^٣)، وعند ابن إسحاق عامر عم سلمة (^٤). ووقع في \"الروض\" أن ابن إسحاق قال: قال - ﷺ - لسلمة بن الأكوع: \"أسمعنا من هنياتك\" (^٥)، والموجود عند ابن إسحاق ما سلف.\nوقوله: (يحدو) أي: يزجر الإبل ويغني لها.\nوقوله: (فاغفر فداء) هو بفتح الفاء وكسرها، فإذا كسرت مددت، وإذا فتحت قصرت، لكن هنا مع الكسر تقصر للضرورة، والفتح على الأصل، قيل: الخطاب لرسول الله - ﷺ -، أي: اغفر لنا تقصيرنا في حقك وطاعتك، إذ لا يتصور أن يقال مثل هذا الكلام لله تعالى.\n_________\n(^١) \"الروض الأنف\" ٤/ ٥٦ - ٥٧.\n(^٢) مسلم (١٨٠٢) كتاب: الجهاد والسير، باب: غزوة خيبر، وفي حديث رقم (١٨٠٧) باب: غزوة ذي قرد، صرح بأنه عمه.\n(^٣) \"الطبقات الكبرى\" ٤/ ٣٠٢.\n(^٤) انظر: \"سيرة ابن هشام\" ٣/ ٣٧٨.\n(^٥) \"الروض الأنف\" ٤/ ٥٦.","vol":"21","page":353},{"text":"قال المازري: وفي بعض الروايات: فاغفر لذا بذال ولا اعتراض عليها؛ لأن الرب لا يخاطب بالفداء؛ لأن ذلك إنما يستعمل في مكروه يتوقع حلوله لبعض الأشخاص، ولعله وقع من غير قصد لمعناه (…) (^١) يداه، أو يكون من ضروب الاستعارة؛ لأن الفادي لغيره قد بالغ في رضا المفدى حتى بذل نفسه في محابه أو يكون المراد رجلًا يخاطبه، وقطع بذلك بين الفعل والمفعول، كأنه يقول: فاغفر، ثم عاد إلى رجل ينبهه، فقال: فداء لك، ثم عاد إلى الأول، فقال: ما أبقينا. وفيه تعسف.\nوقوله: (ما أبقينا). كذا في الأصول، أي: ما خلفنا مما اكتسبنا، أو يكون معناه: ما أبقينا من الذنوب، فعلم تحقق التوبة منه كما ينبغي، ويروى: اقتفينا. أي: ما تتبعنا من الخطايا من قفوت الأمر واقتفيته، وفي التنزيل: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [لإسراء: ٣٦] ويروى: ما اتقينا.\nوقوله: (وبالصياح عولوا علينا). أي: أجلبوا علينا بالصوت مأخوذ من العويل، يقال: أعولت القوس: إذا صوتت، وهذا قول الخطابي (^٢).\nقال ابن التين: الظاهر أنه مأخوذ من التعويل، أي: استعانوا علينا بالصياح، يقال: عولت بفلان وعليه: إذا استعنت به. قلت: وفي كتاب \"العين\" عولت بكذا: استعنت به (^٣).\nوقولهم: (لولا أمتعتنا به). وأصل التمتع التعمير، ومنه متع النهار إذا طال، وقيل: معنى أمتعتنا به: نفعتنا به، ومنه أمتعني الله بك، أي: نفعني. والمخمصة: المجاعة.\n_________\n(^١) كلام غير واضح في الأصل ولعله: كيف يُتبُّ.\n(^٢) أعلام الحديث\" ٣/ ١٧٣٧.\n(^٣) \"العين\" ٢/ ٢٤٨.","vol":"21","page":354},{"text":"وقوله في القدور: (أو نهريقها) هو بفتح الهاء.\nوقوله: (فأصاب عين ركبته)، أي: رأسها، والذباب: حد الرأس.\nوقوله: (ساق يهودي) هو مرحب، كما في مسلم (^١).\nوقوله: (أو نهريقها ونغسلها قال: \"أو ذاك\") ذكره بعد قوله أو نكسرها يؤخذ منه جواز غسل الآنية النجسة ومنه آنية المجوس، إذا قلنا أن نهيه عنها على جهة الإعلام بتحريمها لا على كراهتها.\nوقوله قبله: (\"على أي لحم\"، قالوا: لحم الحمر الإنسية). يجوز رفع (لحوم) (^٢) ونصبه، فالأول على أنه خبر المبتدأ، والثاني على تقدير لحم حمر، فلما سقط الخافض نصب، ويجوز خفضه على بُعد في إعمال حرف الخفض وإن حذف من الكلام.\nوقوله: (قفلوا) أي: رجعوا.\nوقوله: (قال سلمة رآني رسول الله - ﷺ - وهو آخذ بيدي، قال: \"ما لك؟ \").\nوروي في كتاب الأدب: رآني رسول الله شاحبًا (^٣).\nوقوله: \"لجاهد مجاهد\" الجاهد: من يرتكب المشقة، والمجاهد: من يجاهد في سبيل الله، وهو مشتق منه.\nوقوله: \"قلَّ عربيٌّ مشى بها مثله\" أي: قام بها وارتكبها، وروي: مشابهًا مثله. وروي: نشأ بها، وذكره البخاري بعد فقال: (وحدثنا قتيبة، ثنا حاتم قال: نشأ بها) النشء: أحداث الناس وهم النَّشَأ،\n_________\n(^١) مسلم (١٨٠٧) كتاب: الجهاد والسير، باب: غزوة ذي قرد وغيرها.\n(^٢) كذا في الأصل ولعله يقصد كلمة (لحم).\n(^٣) سيأتي برقم (٦١٤٨) باب: ما يجوز من الشعر …","vol":"21","page":355},{"text":"ومنه نشأ فلان، وهو اضطراب من رواة الكتاب كما قاله السهيلي فمن قال: مشى بها فالهاء عائدة على المدينة، كما تقول: ليس بين لابتيها مثل فلان، يقال هذا في المدينة والكوفة، ولا يقال في بلد ليس حوله لابتان، أي: جهتان. ويجوز أن الهاء عائدة على الأرض كما قال تعالى: ﴿كُلُّ مَنْ عَلَيْهَا فَانٍ (٢٦)﴾ [الرحمن: ٢٦] ومن قال: مشابهًا مفاعلًا من الشبه فهو حال من عربي، والحال من النكرة لا بأس به إذا دلت على تصحيح معنى، كقوله: فصلى وراءه رجال قيامًا (^١)، الحال هنا مصححة لفقه الحديث، أي: صلوا في هذِه الحال (^٢). وقد أسلفنا الكلام على الحمر الأهلية في غير موضع منها قبل الجزية فراجعه من ثمَّ.\nالحديث الثالث:\nحديث حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - أنه - ﵇ - أَتَى خَيْبَرَ لَيْلًا، وَكَانَ إِذَا أَتَى قَوْمًا بِلَيْلٍ لَمْ يُغِرْ بِهِمْ حَتَّى يُصْبحَ، فَلَمَّا أَصْبَحَ خَرَجَتِ اليَهُودُ بِمَسَاحِيهِمْ وَمَكَاتِلِهِمْ، فَلَمَّا رَأَوْهُ قَالُوا: مُحَمَّدٌ والله، مُحَمَّدٌ وَالْخَمِيسُ. فَقَالَ - ﵇ -: \"خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ المُنْذَرِينَ\".\nثم ساقه من حديث ابن سيرين عن أنس بنحوه.\nوزيادة التكبير ولحوم الحمر، ومن هذا الوجه جاءه جاءٍ. فقال: أفنيت الحمر. فنادى بتحريمها.\nومن حديث ثابت عن أنسٍ بنحوه، وساق قصة صَفِيَّةَ وأنها صَارَتْ إِلَى دِحْيَةَ، ثُمَّ صَارَتْ إِلى رسول الله - ﷺ -، فَجَعَلَ عِتْقَهَا صَدَاقَهَا.\n_________\n(^١) سلف برقم (٦٨٨) كتاب: الأذان، باب: إنما جعل الإمام ليؤتم به، من حديث عائشة.\n(^٢) \"الروض الأنف\" ٤/ ٦٣.","vol":"21","page":356},{"text":"وحديث ابن صهيب عن أنس في قصة صفية قال أنس: أَصْدَقَهَا نَفْسَهَا.\nوهذا سلف في الصلاة في باب الفخذ عورة، والماضي سلف في الجهاد في باب: التكبير في الحرب (^١).\nو(الخميس): الجيش كما سلف في الصلاة، والنهي عن لحوم الحمر الأهلية للتحريم عند الجمهور، والرجس: القذر والنتن، وقيل: العذاب، فيحتمل أن يريد تؤديه إلى العذاب، والمكاتل: جمع مكتل بمثناة فوق شبيه الزنبيل، قال أبو نصر: يسع خمسة عشر صاعًا (^٢)، وقال ابن سيده: المكتل والمكتلة: الزنبيل الذي يحمل فيه العنب إلى الجرين (^٣)، فتفاءل - ﵇ -؛ لأن المساحي والقفاف آلات الهدم فكان كذلك.\nوقوله: (فأكفئت القدور) كذا هنا وفي الجهاد.\nقال ابن التين: وصوابه: فكفئت، ويحتمل أن يريد أمالوها حتى أزالوا ما فيها، فيكون أكفئت صحيحًا؛ لأن الكسائي قال: أكفئت الإناء: أملته، قلت: وقال الخليل: أكفأته: قلبته (^٤). وقال الأصمعي: كفأت الإناء وكل شيء أكفئه كفأً: قلبته، ولا يقال: أكفأه.\nوقوله: (فخرجوا يسعون في السكك) في الطرق ومعنى (تفور باللحم): تغلي وروي كذلك (^٥).\n_________\n(^١) سلف برقم (٣٧١) باب: ما يذكر في الفخذ، والآخر برقم (١٩٩١).\n(^٢) \"الصحاح\" ٥/ ١٨٠٩ مادة (كتل).\n(^٣) \"المحكم\" ٦/ ٤٧٨.\n(^٤) \"العين\" ٥/ ٤١٤ - ٤١٥ مادة (كفأ).\n(^٥) سيأتي برقم (٤٢٢٠).","vol":"21","page":357},{"text":"وذكر البخاري بعد في حديث ابن أبي أوفى: (وبعضها نضجت) بكسر الضاد أي: طابت أعاده على معنى البعض لا على لفظه؛ لأنه كان يقول: وبعضها يطبخ إلا أن المعنى وطائفة نضجت.\nوقوله في صفيه: (فأعتقها وتزوجها)، قيل: ظاهره أن العتق تقدم النكاح، وليس كذلك؛ لأن الواو لا توجب ترتيبًا، ولبيانه في الحديث الآخر: (وجعل عتقها صداقها). وقد سلف أن ذلك من خصائصه، ومنهم من أجازه.\nفرع:\nقال بعض العلماء: الأمة بنفس عتقها يسقط إجبار السيد إياها على النكاح، وثبت لها الخيار في نفسها، فإذا شرطت على نفسها التزويج قبل العتق فإنه سقط بذلك حقها من الخيار قبل ثبوت ذلك الحق لها، وإسقاط الحق قبل وجوبه لا يصح، كالشفعة إذا أسقطها من هي له قبل بيع الشقص.\nآخر: قال رجل: أعتق جاريتك وزوجنيها ولك ألف ففعل وأبت الأمة أن تتزوجه، ففي مذهب مالك أقوال:\nأحدها: أن الألف لازمة للرجل وللأمة أن لا تتزوج به (^١).\nثانيها: أن للسيد من الألف قيمة الأمة ويسقط الزائد.\nثالثها لأصبغ: تسقط الألف على قيمتها وصداق المثل، فيكون للسيد ما قابل الأمة، ولا شيء لها فيما سوى ذلك.\nفصل:\nوفي إغارته - ﷺ - في وجه الصباح طلب البكور وظهور من يأتيه.\n_________\n(^١) \"المدونة الكبرى\" ٢/ ٣٩١.","vol":"21","page":358},{"text":"وفيه أيضًا: إباحة المشي ليلًا وإتعاب الدواب للحاجة.\nوفيه أيضًا: أن من بلغته الدعوة من الكفار لا يلزم دعاؤه، ويجوز إغارته. وقد اختلف العلماء في الدعاء قبل القتال والحالة هذِه، فكان مالك يقول: الدعوة أصوب بلغهم ذلك أو لم يبلغهم إلا أن يعجلوا المسلمين أن يدعوهم، وفي رواية ابن القاسم عنه: لا يبيتوا حتى يدعوا.\nونقل البويطي عن الشافعي مثله لا تقاتلوا حتى تدعوا إلا أن تعجلوا عن ذلك، فإن لم يفعل، فقد بلغتهم الدعوة.\nوفي رواية المزني: أن من لم تبلغهم الدعوة لا يقاتلون حتى تبلغهم، فإن قيل ذلك على عاقلته الدية. وفي رواية فمن بلغتهم الدعوة، فلا بأس أن يغار عليهم بلا دعوة.\nوقال أبو حنيفة وصاحباه: إن دعوهم فحسن، ولا بأس بالإغارة.\nوقال الحسن بن صالح: يعجبني كلما حدث إمام بعد إمام أحدث دعوة لأهل الشرك (^١)، ولا بأس به. دليله حديث سهل في الباب (^٢) ودعاؤهم إلى الإسلام وهو ظاهر في الدعاء أولًا، وقد سلفت المسألة واضحة في الجهاد في باب: الدعاء قبل القتال.\nالحديت الرابع:\nحديث سَهْلِ بْنِ سَعْدٍ في التقائه مع المشركين. الحديث بطوله وقد سلف في الجهاد في باب: لا يقال فلان شهيد، سندًا ومتنًا (^٣)، وهو\n_________\n(^١) \"المدونة الكبرى\" ١/ ٣٦٧، \"الاستذكار\" ٢/ ٢١٥ - ٢١٦، \"مختصر اختلاف العلماء\" ٣/ ٤٢٥.\n(^٢) سيأتي برقم (٤٢١٠).\n(^٣) سلف برقم (٢٨٩٨).","vol":"21","page":359},{"text":"كالدلالة على أنه استحل قتل نفسه أو علم الشارع منه نفاقًا، كما نبه عليه البيهقي (^١) وأسلفناه هناك.\nثم اعلم أنه ذكر هنا أنه قال: فاستعجل الموت، فوضع نصل سيفه في الأرض وذبابه بين ثدييه، ثم تحامل عليه، فقتل نفسه، وذكر في حديث أبي هريرة - ﵁ - المذكور بعده أنه أهوى بيده إلى كنانته، فاستخرج منها أسهمًا فنحر بها نفسه، وظاهره تعدد الواقعة.\nوقول ابن التين أنه مخالف له هو كما قال، لكن ما حملناه عليه أولى.\nالحديث الخامس:\nحَدَّثَنَا أَبُو اليَمَانِ، أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: شَهِدْنَا خَيْبَرَ، فَقَالَ رَسُولُ اللهِ - ﷺ - لِرَجُلٍ مِمَّنْ مَعَهُ يَدَّعِي الإِسْلَامَ: \"هذا مِنْ أَهْلِ النَّارِ\". فَلَمَّا حَضَرَ القِتَالُ قَاتَلَ الرَّجُلُ أَشَدَّ القِتَالِ، حَتَّى كَثُرَتْ بِهِ الجِرَاحَةُ، فَكَادَ بَعْضُ النَّاسِ أن يَرْتَابَ، فَوَجَدَ الرَّجُلُ أَلَمَ الجِرَاحَةِ، فَأَهْوى بِيَدِهِ إِلَى كِنَانَتِهِ، فَاسْتَخْرَجَ مِنْهَا أَسْهُمًا، فَنَحَرَ بِهَا نفْسَهُ، فَاشْتَدَّ رِجَالٌ مِنَ المُسْلِمِينَ، فَقَالُوا: يَا رَسُولَ اللهِ، صَدَّقَ اللهُ حَدِيثَكَ، انْتَحَرَ فُلَانٌ فَقَتَلَ نَفْسَهُ. فَقَالَ: \"قُمْ يَا فُلَانُ فَأَذِّنْ أن لَا يَدْخُلُ الجَنَّةَ إِلَّا مُؤْمِن، إِنَّ اللهَ يُؤَيِّدُ الدِّينَ بِالرَّجُلِ الفَاجِرِ\". تَابَعَهُ مَعْمَرٌ، عَنِ الزُّهْرِيِّ.\nوَقَالَ شَبِيبٌ، عَنْ يُونُسَ، عَنِ ابن شِهَاب: أَخْبَرَنِي ابن المُسَيَّبِ وَعَبْدُ الرَّحْمَنِ بْنُ كَعْبٍ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالً: شَهِدْنَا مَعَ رسول اللَّه - ﷺ - (^٢).\n_________\n(^١) \"دلائل النبوة\" ٤/ ٢٥٤.\n(^٢) في هامش الأصل: نسخة: حنين.","vol":"21","page":360},{"text":"وَقَالَ ابن المُبَارَكِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -. تَابَعَهُ صَالِحٌ عَنِ الزُّهْرِيِّ. وَقَالَ الزُّبَيْدِيُّ: أَخْبَرَنِي الزُّهْريُّ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ كَعْبٍ أَخْبَرَهُ، أَنَّ عُبَيْدَ اللهِ بْنَ كَعْبٍ قَالَ: أَخْبَرَنِي مَنْ شَهِدَ مَعَ النَّبِيِّ - ﷺ - خَيْبَرَ. قَالَ الزُّهْرِيُّ: وَأَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ وَسَعِيدٌ، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nمعنى (تابعه معمر عن الزهري) يعني: تابع شعيبًا، وهذِه أخرجها مسلم عن عبد الرزاق عنه (^١)، وأسلفها البخاري في الجهاد في (باب) (^٢): \"إن الله يؤيد الدين بالرجل الفاجر\" (^٣).\nوقوله: (وقال ابن المبارك) إلى آخره. أخرجه النسائي أيضًا لكن عن عمران بن بكار [عن أبي اليمان] (^٤)، عن شعيب، عن الزهري، عن سعيد به (^٥).\nوأخرجه (^٦) مسلم، عن أبي الطاهر، عن ابن وهب، عن يونس، عن ابن شهاب أخبرني عبد الرحمن، قال مسلم: ونسبه غير ابن وهب، فقال: ابن عبد الله بن كعب بن مالك (^٧).\n_________\n(^١) مسلم (١١١) كتاب: الإيمان، باب: غلظ تحريم قتل الإنسان نفسه.\n(^٢) في الأصل: باب قول الله تعالى: إن الله …، ولعله سهو، فهذا لفظ في الحديث.\n(^٣) سلف برقم (٣٠٦٢).\n(^٤) ساقط من الأصل وأثبتناه من \"السنن الكبرى\"، \"تحفة الأشراف\" ١٠/ ٢٤ (١٣١٧٣).\n(^٥) النسائي في \"الكبرى\" ٥/ ٢٧٨ - ٢٧٩ (٨٨٨٤).\n(^٦) كلام المصنف من هنا إلى قوله: (وكذلك النسائي وذكر الصواب في ذلك) يقصد حديث سلمة بن الأكوع السالف.\n(^٧) مسلم (١٨٠٢/ ١٢٤).","vol":"21","page":361},{"text":"قال المازري: كان بعضهم يقول: وهم ابن وهب في إسناده فيقول: عن الزهري، عن عبد الرحمن، عن عبد الله بن كعب. ففسره مسلم وأصلحه كذلك، قال: ونسبه غير ابن وهب، وقال: هكذا قال أحمد بن صالح وغيره، عن ابن وهب، وقال الدارقطني: خالف ابن وهب في هذا القاسم بن مبرور، عن عبد الله بن عبد الله بن كعب، وهو الصواب، وقال بعضهم: قد نبه أبو داود في \"السنن\" على وهم ابن وهب في هذا (^١)، وكذلك النسائي وذكر الصواب في ذلك (^٢).\nوأخرجه أبو نعيم في \"دلائله\" من حديث عبد الله بن المبارك، عن معمر، عن الزهري، عن سعيد، عن أبي هريرة - ﵁ - ثم قال: اتفقوا على أنهم كانوا مع رسول الله - ﷺ - بخيبر، فذكر القصة. وروى سعيد بن عبد الرحمن الجمحي، عن أبي حازم، عن سهل بن سعد أن ذلك كان بأحد، ثم ساقه (^٣).\nوقال الجياني: الصواب عندي قول الزهري: وأخبرني عبد الرحمن ابن عبد الله وسعيد، عن رسول الله - ﷺ -، وأما عبد الله بن كعب بن مالك فلا أعلم له دخولًا في هذا الإسناد.\nقال الذهلي: أخبرنا عبد الرزاق، عن معمر، فذكره. ورواه الذهلي أيضًا، عن أحمد بن شبيب، ثنا أبي، عن يونس، عن ابن شهاب بلفظ: حنين، فلا أدري ممن الوهم. ومتابعة صالح رواها الذهلي، عن عبد العزيز ابن عبد الله الأويسي، عن إبراهيم بن سعد، عن صالح.\n_________\n(^١) أبو داود (٢٥٣٨).\n(^٢) النسائي في \"الكبرى\" ٦/ ١٣٦ - ١٣٧ (١٠٣٦٨).\n(^٣) رواه ابن الجعد في \"مسنده\" ص ٤٢٩ (٢٩٣٠) وأبو يعلى في \"مسنده\" ١٣/ ٥٣٧ (٧٥٤٤).","vol":"21","page":362},{"text":"وقال الأويسي: حنين، فوهم ومتابعة الزبيدي رواها أيضًا عن إسحاق بن إبراهيم بن العلاء، حدثني عمرو بن الحارث، عن عبد الله بن سالم، عن الزبيدي، عن الزهري، أن عبد الرحمن بن عبد الله بن كعب أخبره أن عمه عبد الله بن كعب قال: أخبرني من شهد خيبر ..، قال الذهلي: فمعمر وشعيب قد اشتملا على الحديث كله فاستقصياه كله عن الزهري، عن سعيد، عن أبي هريرة، ولم يستقصه صالح ولا الزبيدي. قال الجياني: كان الزهري يتفوه بالحديث من طرق شتى لسعة علمه، وكل أصحابه الحفاظ يروي عنه الحديث كما سمعه، فكل هذِه الطرق صحاح محفوظة لا يدفع بعضها بعضًا ما خلا حديث أحمد بن شبيب، وقد واطأ الزبيدي على إرسال آخر هذا الحديث، عن ابن كعب وابن المسيب: موسى بن عقبة وابن أخي الزهري عن [الزهري].\nثم ساقه من حديث إبراهيم بن حمزة، عن محمد بن فليح، عن موسى، عن ابن شهاب، عن ابن المسيب وابن عبد الله بن كعب أنه - ﷺ - ..\nومن حديث إبراهيم بن حمزة عن الدراوردي، عن ابن أخي الزهري، عن عمه، فذكره. قال أبو علي: في كتاب \"التمييز على مسلم\" في هذا الإسناد نوع آخر من التصحيف، وكله (نص) (^١) على أن الذي وقع في \"الجامع\" من ذكر عبد الله بن عبد الله وهم، وإنما صحيحه عبد الرحمن بن عبد الله، وكنت أقول: جاء هذا الوهم فيمن دون البخاري لولا أنه ساق الإسناد، كذا في \"تاريخه\" عن عبد الله بن\n_________\n(^١) في الأصل: ليس، والمثبت الأليق للسياق.","vol":"21","page":363},{"text":"عبد الله وسعيد (^١)، قال محمد بن يحيى: وأما يونس فحديثه عندنا غير محفوظ، حيث جعله عن سعيد وابن كعب، عن أبي هريرة واشتمل على الحديث كله، ولم يميز منه شيئًا، فوهم في الإسناد والمتن جميعًا -أعني: حديث أحمد بن شبيب- حيث أسند الحديث بكماله عن عبد الرحمن، وعبد الرحمن لم يرو إلا بعضه (^٢).\nالحديث السادس:\nحديث أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: لَمَّا غَزَا رَسُولُ اللهِ - ﷺ - خَيْبَرَ - أَوْ قَالَ: لَمَّا تَوَجَّهَ رَسُولُ اللهِ - ﷺ - أَشْرَفَ النَّاسُ عَلَى وَادٍ، فَرَفَعُوا أَصْوَاتَهُمْ: بِالتَّكْبِيرِ: اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إله إِلَّا اللهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"ارْبَعُوا عَلى أَنْفُسِكُمْ .. \" الحديث.\nوقد سلف في الجهاد في باب ما يكره من رفع الصوت بالتكبير (^٣).\nومعنى (\"اربعوا\"): ارفقوا وهو بكسر الهمزة، يقال: ربع عليه يربع ربعًا: إذا كفَّ عنه، واربع على نفسك: كف عنها وارضى بها.\nالحديث السابع:\nحَدَّثنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، ثنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ قَالَ: رَأَيْتُ أَثَرَ ضَرْبَةٍ فِي سَاقِ سَلَمَةَ، فَقُلْتُ: يَا أَبَا مُسْلِمٍ، مَا هذِه الضَّرْبَةُ؟ فَقَالَ: هذِه ضَرْبَةٌ أَصَابَتْنِي يَوْمَ خَيْبَرَ، فَقَالَ النَّاسُ: أُصِيبَ سَلَمَةُ. فَأَتَيْتُ النَّبِيَّ - ﷺ -، فَنَفَثَ فِيهِ ثَلَاثَ نَفَثَاتٍ، فَمَا اشْتَكَيْتُهَا حَتَّى السَّاعَةِ.\nهذا من ثلاثياته العالية، ومن أعلام نبوته - ﷺ -.\n_________\n(^١) \"التاريخ الكبير\" ٥/ ٣٠٧.\n(^٢) \"تقييد المهمل\" ٢/ ٦٧٩ - ٦٨٧.\n(^٣) سلف برقم (٢٩٩٢).","vol":"21","page":364},{"text":"والنفث: نفث الراقي ريقه وهو أقل من التفل في قول ابن فارس (^١). وقال أبو عبيد: هو شبيه بالنفخ، وأما التفل فلا يكون إلا ومعه ريق (^٢). الحديث الثامن: حديث سهل السالف قريبًا (^٣).\nوالبخاري ساقه هنا عن عبد الله بن مسلمة، ثنا ابن أبي حازم، عن أبيه، عن سهل، وساقه هناك عن قتيبة، عن يعقوب، عن أبي حازم، عن سهل، وهو ما ساقه في الجهاد وكما قدمناه، فأراد هنا إردافه عن شيخ آخر.\nالحديث التاسع:\nحديث أَبِي عِمْرَانَ قَالَ: نَظَرَ أَنَسٌ إِلَى النَّاسِ يَوْمَ الجُمُعَةِ، فَرَأى طَيَالِسَةً، فَقَالَ: كَأَنَّهُمُ السَّاعَةَ يَهُودُ خَيْبَرَ. فيه إخبار أن هذِه كانت حالتهم، وكذا ساقه البخاري.\nالحديث العاشر:\nحديث سَلَمَةَ قَالَ: كَانَ عَلِيٌّ تَخَلَّفَ عَنِ النَّبِيِّ - ﷺ - فِي خَيْبَرَ، وَكَانَ رَمِدًا .. الحديث. وفيه: فَأَعْطَاهُ الراية، فَفُتِحَ عَلَيْهِ.\nالحديث الحادي عشر:\nحديث سهل بن سعد مثله. وفيه: \"لأُعْطِيَنَّ هذِه الرَّايَةَ غَدًا رَجُلًا يَفْتَحُ اللهُ عَلَى يَدَيْهِ، يُحِبُّ اللهَ وَرَسُولَهُ وَيُحِبُّهُ اللهُ وَرَسُولُهُ\". فَبَاتَ النَّاسُ يَدُوكُونَ. وفي آخره: أنه أعطاها لعلي بعد أن بصق في عينيه فبرأ. وفيه: \"ثُمَّ ادْعُهُمْ إِلَى الاسْلَامِ، فَوَاللهِ لأَنْ يَهْدِيَ اللهُ بِكَ رَجُلًا وَاحِدًا خَيْرٌ لَكَ مِنْ حُمْرُ النَّعَمِ\".\n_________\n(^١) \"مجمل اللغة\" ٤/ ٨٧٨.\n(^٢) \"غريب الحديث\" ١/ ١٨٠.\n(^٣) سلف في الباب برقم (٤٢٠٢).","vol":"21","page":365},{"text":"وسلف في مناقب علي (^١).\nومعنى (يدوكون) يخوضون والدوكة: الاختلاط والخوض. وَبرَأَ على وزن ضرب، ويجوز: بَرِئَ على وزن علم، و\"حمر النعم\": لون محمود، والنعم: الإبل خاصة تذكر وتؤنث كما سلف، فإذا قلت: أنعام قل على الإبل والبقر والغنم، ومعناه: أن تكون لك فتصدق بها. وقيل: تقتنيها وتملكها. وقيل: النعم مثل الأنعام.\nوفيه: منقبة ظاهرة لعلي - ﵁ -.\nالحديث الثاني عشر:\nحديث عَمْرٍو -مَوْلَى المُطَّلِبِ- عَنْ أَنَسٍ - ﵁ - قَالَ: قَدِمْنَا خَيْبَرَ، فَلَمَّا فَتَحَ اللهُ عَلَيْهِ الحِصْنَ ذُكِرَ لَهُ جَمَالُ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ، وَقَدْ قُتِلَ زَوْجُهَا وَكَانَتْ عَرُوسًا، فَاصْطَفَاهَا النَّبِيُّ - ﷺ - لنَفْسِهِ، فَخَرَجَ بِهَا، حَتَّى بَلَغْنَا سَدَّ الصَّهْبَاءِ حَلَّتْ، فَبَنى بِهَارَسُولُ اللهِ - ﷺ -، ثُمَّ صَنَعَ حَيْسًا فِي نِطَعٍ صَغِيرٍ، ثُمَّ قَالَ لِي: \"اَذِنْ مَنْ حَوْلَكَ\". فَكَانَتْ تِلْكَ وَلِيمَتَهُ عَلَى صَفِيَّةَ، ثُمَّ خَرَجْنَا إِلَى المَدِينَةِ، فَرَأَيْتُ النَّبِيَّ - ﷺ - يحَوِّي لَهَا وَرَاءَهُ بِعَبَاءَةٍ، ثُمَّ يَجْلِسُ عِنْدَ بَعِيرِهِ، فَيَضَعُ رُكْبَتَهُ وَتَضَعُ صَفِيَّةُ رِجْلَهَا عَلى رُكْبَتِهِ حَتَّى تَرْكَبَ.\nهذا الحديث سلف في البيوع قريبًا من السلم (^٢).\nالحديث الثالث عشر:\nحديث حُمَيْدٍ، عن أَنَسٍ - ﵁ - أنه - ﵇ - أَقَامَ عَلَى صَفِيَّةَ بِنْتِ حُيَى بِطَرِيقِ خَيْبَرَ ثَلَاثَةَ أَيَّامٍ، حَتَّى أَعْرَسَ بِهَا، وَكَانَتْ فِيمَنْ ضُرِبَ عَلَيْهَا الحِجَابُ.\n_________\n(^١) سلف برقم (٣٧٠١) كتاب: فضائل الصحابة.\n(^٢) سلف برقم (٢٢٣٥) باب: هلا يسافر بالجارية قبل أن يستبرئها.","vol":"21","page":366},{"text":"الحديث الرابع عشر:\nحديثه أيضًا عنه: أَقَامَ - ﵇ - بَيْنَ خَيْبَرَ وَالْمَدِينَةِ ثَلَاثَ لَيَالٍ يُبْنَى عَلَيْهِ بِصَفِيَّةَ، فَدَعَوْتُ المُسْلِمِينَ إِلَى وَلِيمَتِهِ، وَمَا كَانَ فِيهَا مِنْ خُبْزٍ وَلَا لَحْمٍ، وَمَا كَانَ فِيهَا إِلَّا أَنْ أَمَرَ بِلَالًا بِالأَنْطَاعِ فَبُسِطَتْ، فَأَلْقَى عَلَيْهَا التَّمْرَ وَالأَقِطَ وَالسَّمْنَ، فَقَالَ المُسْلِمُونَ: إِحْدى أُمَّهَاتِ المُؤْمِنِينَ، أَوْ مَا مَلَكَتْ يَمِينُهُ؟ فقالوا: إِنْ حَجَبَهَا فَهْيَ إِحْدى أُمَّهَاتِ المُؤْمِنِينَ، وَإِنْ لَمْ يَحْجُبْهَا فَهْيَ مِمَّا مَلَكَتْ يَمِينُهُ. فَلَمَّا ارْتَحَلَ وَطَّأَ لَهَا خَلْفَهُ، وَمَدَّ الحِجَابَ.\nالحيس في الحديث الأول هو ما ذكر في الحديث الثالث: التمر والأقط والسمن وعبارة الهروي أنه ثريد من أخلاط.\nوفيه: أن الوليمة بعد البناء، وبه صرح ابن الجلاب من المالكية.\nوقوله: (يحوِّي) هو بتشديد الواو، قال القاضي عياض: كذا رويناه، وذكر ثابت والخطابي يحوي، ورويناه كذلك عن بعض رواة البخاري وكلاهما صحيح، وهو أن يجعل لها حوية وهو كساء محشو بليف يدار حول سنام الراحلة، وهي مركب من مراكب النساء، وقد رواه ثابت: يحول، باللام وفسره: يصلح لها عليه مركبًا (^١).\nوالعباءة ممدودة وهي ضرب من الأكسية وكذلك العباة. والعروس: نعت يستوي فيه المذكر والمؤنث مادام في تعريسهما أيامًا. قال ابن فارس: وأحسن ذلك أن يقال للرجل مُعْرِس؛ لأنه قد أعرس أي: اتخذ عِرسًا (^٢).\n_________\n(^١) \"مشارق الأنوار\" ١/ ٢١٦.\n(^٢) \"مجمل اللغة\" ٣/ ٦٥٨.","vol":"21","page":367},{"text":"فائدة:\nعمرو الراوي عن أنس في الحديث هو عمرو بن أبي عمرو ميسرة أبي عثمان مولى آل المطلب بن عبد الله بن المطلب بن حنطب بن الحارث بن عبيد بن عمرو بن مخزوم، من رجال مسلم أيضًا.\nوقال أحمد: لا بأس به، وكذا قال ابن معين، وروى عباس الدوري عنه أنه لا يحتج بحديثه. مات في أول خلافة أبي جعفر، وكان المطلب ابن حنطب من أسارى بدر، فمنَّ عليه رسول الله - ﷺ - بغير فداء لفقره وعجزه عن فداء نفسه، وليس لأبيه حنطب صحبة ولا رواية وقد ذكره أبو عمر ابن عبد البر في \"استيعابه\" ووهم وذكر له حديثًا رواه المغيرة ابن عبد الرحمن (^١)، عن المطلب بن عبد الله بن حنطب، عن أبيه، عن جده أنه - ﷺ - قال: \"أبو بكر وعمر مني بمنزلة السمع والبصر\" (^٢).\nوالصواب فيه: عن المطلب بن عبد الله بن المطلب بن حنطب، عن أبيه، عن جده، فوقع الوهم في إسقاط المطلب الأعلى، بدليل أن أبا عمر قال في ترجمة ولده المطلب بن حنطب: روى عن رسول الله - ﷺ -: \"أبو بكر وعمر .. \" الحديث (^٣).\nالحديث الخامس عشر:\nحديث عَبْدِ اللهِ بْنِ مُغَفَّلٍ -أي بالغين المعجمة والفاء- قَالَ: كُنَّا مُحَاصِرِي قصر خَيْبَرَ، فَرَمَى إِنْسَان بِجِرَابٍ فِيهِ شَحْمٌ، فَنَزَوْتُ لآخُذَهُ، فَالْتَفَتُّ فَإِذَا النَّبِيُّ - ﷺ -، فَاسْتَحْيَيْتُ.\n_________\n(^١) ورد في هامش الأصل: المغيرة هو الحزامي وهو ضعيف، وقد ضعفه أيضًا\nأبو عمر في \"الاستيعاب\" في هذا الحديث المشار إليه في الأصل.\n(^٢) \"الاستيعاب\" ١/ ٤٤٨ - ٤٤٩.\n(^٣) \"الاستيعاب\" ٣/ ٤٥٨.","vol":"21","page":368},{"text":"وقد سلف في أواخر الخمس (^١). ومعنى نزوت: وثبت، والجراب بالكسر أفصح من الفتح، وفيه حجة لمن قال بإباحة لحوم ذبائح أهل الكتاب وهو ما في \"المبسوط\" وقول ابن نافع وفي كتاب محمد هي محرمة وكرهها ابن القاسم.\nوقوله: (فاستحييت) كذا في الأصول بياءين وذكره ابن التين بياء واحدة وقال: كذا وقع، وذلك جائز؛ لأنه يقال: استحى واستحيى، والثاني: لغة القرآن.\nالحديث السادس عشر:\nحديث نَافِعٍ وَسالِمٍ، عَنِ ابن عُمَرَ ﵄ أَنَّه - ﵇ - نَهَى يَوْمَ خَيْبَرَ عَنْ أَكْلِ الثُّوْمِ، وً عَنْ لُحُومِ الحُمُرِ الإنسية.\nنهى عن أكل الثوم هو عن نافع وحده. وعن سالم: لحوم الحمر الإنسية.\nهذا الحديث من أفراده وظاهر النهي عليه وعلى غيره، لكن في أفراد مسلم من حديث أبي سعيد الخدري في قصة خيبر أيضًا أنه - ﷺ - قال: \"من أكل من هذِه الشجرة الخبيثة فلا يقربنا في المسجد\"، فقال الناس: حرمت، حرمت. فبلغ ذلك رسول الله - ﷺ -، فقال: \"أيها الناس إنه ليس بي تحريم ما أحل الله لي ولكنها شجرة أكره ريحها\" (^٢). وهو ظاهر في الكراهة فقط، ومثله ما في مسلم من حديث أبي أيوب: أحرام هو؟ قال: \"لا، ولكني أكرهه من أجل\n_________\n(^١) سلف برقم (٣١٥٣) باب: ما يصيب من الطعام في أرض الحرب.\n(^٢) مسلم برقم (٥٦٥) كتاب: المساجد، باب: نهي من أكل ثومًا أو بصلًا أو كراتًا أو نحوها عن حضور المسجد.","vol":"21","page":369},{"text":"ريحه\" قال: فإني أكره ما كرهت، قال: وكان النبي - ﷺ - يُؤتى. يعني: يأتيه جبريل (^١)، وفي البخاري أيضًا أنه كان لا يأكله، وفيه: \"كل فإني أناجي من لا تناجي\" (^٢) والأشبه عند الشافعية أنه كان مكروهًا في حقه لا حرامًا (^٣).\nفائدة:\nهذا الحديث رواه البخاري، عن عبيد بن إسماعيل، وفي بعض نسخه: عبيد الله. قال الجياني: هو عبيد الهباري، يقال: كان اسمه عبد الله فغلب عليه عبيد حتى صاركاللقب (^٤).\nالحديث السابع عشر:\nحديث عَلِيٍّ - ﵁ - أَنَّ رَسُولَ الله - ﷺ - نَهَى عَنْ مُتْعَةِ النِّسَاءِ يَوْمَ خَيْبَرَ، وَعَنْ أَكْلِ لحوم الحُمُرِ الإِنْسِيَّةِ.\nالمراد بمتعة النساء: نكاح المتعة وهو النكاح إلى أجل، وجاء هنا النهي عنها يوم خيبر، وفي \"صحيح مسلم\" من حديث سبرة بن معبد أنها حرمت عام الفتح (^٥)، ولا تصح رواية أنها عام تبوك (^٦)، وروي: عام حجة الوداع (^٧)، ثم حرمت إلى يوم القيامة، وستكون لنا عودة في\n_________\n(^١) مسلم برقم (٢٠٥٣/ ١٧١) كتاب: الأشربة، باب: إباحة أكل الثوم …\n(^٢) سلف برقم (٨٥٥) كتاب: الأذان، باب: ما جاء في الثوم …\n(^٣) \"حاشيتا قليوبي وعميرة\" ١/ ٢٢٧.\n(^٤) \"تقييد المهمل\" ٢/ ٦٨٨.\n(^٥) مسلم (١٤٠٦/ ٢٢) كتاب: النكاح، باب: نكاح المتعة وبيان أنه أبيح ثم نسخ …\n(^٦) رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٢٦، وأبو يعلى في \"المسند\" ١١/ ٥٠٣ (٦٦٢٥)، والبيهقي في \"السنن\" ٧/ ٢٠٧.\n(^٧) رواه أبو داود برقم (٢٠٧٢)، وأحمد ٣/ ٤٠٤.","vol":"21","page":370},{"text":"النكاح -إن شاء الله- فإنه أليق به، وقد أوضحناه بفروعه في \"شرح العمدة\" أيضًا.\nوقال السهيلي: النهي عنه في خيبر لا يعرفه أحد من أهل السير ورواة الأثر (^١). ومعنى الحديث النهي عن المتعة بعد ذلك اليوم (^٢)، قلت: رواية علي تخالفه، لكن قال البيهقي: إن ابن عيينة كان يزعم ذلك أيضًا، قال: ويشبه أن يكون كما قال (^٣). قلت: وهو أغرب ما وقع في الشريعة، أبيح، ثم نهي عنه في خيبر، ثم أبيح في عمرة القضاء وأوائل الفتح، ثم نهي عنه، ثم أبيح، ثم نهي عنه إلى يوم القيامة.\nالحديث الثامن عشر:\nحديث نافع عن ابن عمر أيضًا في نهيه يوم خيبر عن لحوم الحمر الأهلية.\nوحديث نافع وسالم عنه به.\nوحديث جابر: نَهَى رَسُولُ اللهِ - ﷺ - يَوْمَ خَيْبَرَ عَنْ لُحُومِ الحُمُرِ، وَرَخَّصَ فِي الخَيْلِ.\nثم ذكر حديث ابن أبي أوفى من طرق فيها.\nوقد سلف حديث سلمة وأنس مثله، ثم ذكر حديث البراء نحوه.\nوفي لفظ: أَمَرَنَا في غزوة خَيْبَرَ أَنْ نُلْقِيَ الحُمُرَ الأَهْلِيَّةَ نِيئَةً وَنَضِيجَةً، ثُمَّ لَمْ يَأمُرْنَا بعد بِأَكْلِهِ.\n_________\n(^١) ورد بهامش الأصل: رده ابن قيم الجوزية في \"الهدي\" برد حسن واضح، وقد قدم شيخنا المؤلف كلام السهيلي في \"روضة الطالبين\" وهو حسن فتنظره من \"الروض\" إن أردته فإنه مطول.\n(^٢) \"الروض الأنف\" ٤/ ٥٩.\n(^٣) \"سنن البيهقي\" ٧/ ٢٠١ - ٢٠٢.","vol":"21","page":371},{"text":"والنييء بالكسر ما لم ينضج، وبالفتح: الشحم.\nثم ذكر عن ابن عباس: لَا أَدْرِي أَنَهَى عَنْهُ رَسُولُ اللهِ - ﷺ - مِنْ أَجْلِ أَنَّهُ حَمُولَةَ النَّاسِ فَكَرِهَ أَنْ تَذْهَبَ حَمُولَتُهُمْ، أَوْ حَرَّمَهُ فِي يَوْمِ خَيْبَرَ. وهو أحد التعاليل.\nوقد سلف، والبخاري روى هذا الأخير، عن محمد بن أبي الحسين وهو أبو جعفر محمد بن جعفر بن أبي الحسين السمناني الحافظ من أفراده، عن عمر بن حفص بن غياث النخعي الكوفي، روى البخاري ومسلم عنه، مات سنة اثنتين وعشرين ومائتين ورويا هنا عن رجل عنه.\nالحديث التاسع عشر:\nبعد ذلك حَدَّثنَا الحَسَنُ بْنُ إِسْحَاقَ، ثنَا مُحَمَّدُ بْنُ سَابِقٍ، ثثَا زَائِدَةُ، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - قَالَ: قَسَمَ رَسُولُ اللهِ - ﷺ - يَوْمَ خَيْبَرَ لِلْفَرَسِ سَهْمَيْنِ، وَلِلرَّاجِلِ سَهْمًا. قَالَ: فَسَّرَهُ نَافِعٌ فَقَالَ: إِذَا كَانَ مَعَ الرَّجُلِ فَرَسٌ فَلَهُ ثَلَاثَةُ أَسْهُمٍ، فَإِنْ لَمْ يَكُنْ لَهُ فَرَسٌ فَلَهُ سَهْمٌ.\nتفسير نافع حجة للجمهور ومنهم مالك والشافعي وأحمد خلافًا لأبي حنيفة حيث قال: للفرس سهم، وقد أسلفنا الكلام على ذلك واضحًا في الجهاد في باب سهام الفرس فراجعه.\nو(الحسن) هذا شيخ البخاري هو أبو علي الحسن بن إسحاق بن زياد المروزي مولى بني ليث يلقب حسنويه الشاعر الثقة من أفراده مات سنة إحدى وأربعين ومائتين، و(محمد بن سابق) كوفي بزاز نزل بغداد، روى له مسلم أيضًا عن رجل عنه، وروى عنه البخاري في الوصايا فقط في باب قضاء الوصي ديون الميت، فقال: حدثنا","vol":"21","page":372},{"text":"محمد بن سابق أو الفضل بن يعقوب عنه، ثنا شيبان (^١)، وروى عن جماعة عنه في مواضع أخر، مات سنة ثلاث عشرة أو أربع عشرة ومائتين وباقي الإسناد لا يسأل عنه.\nالحديث العشرون:\nحديث سَعِيدِ بْنِ المُسَيَّبِ، أَنَّ جُبَيْرَ بْنَ مُطْعِمٍ أَخْبَرَهُ قَالَ: مَشَيْتُ أَنَا وَعُثْمَانُ بْنُ عَفَّانَ إِلَى رسول - ﷺ - فقُلْنَا: أَعْطَيْتَ بَنِي المُطَّلِبِ مِنْ خُمْسِ خَيْبَرَ وَتَرَكْتَنَا، وَنَحْنُ بمَنْزِلَةٍ وَاحِدَةٍ مِنْكَ. فَقَالَ: \"إِنَّمَا بَنُو هَاشِمِ وَبَنُو المُطَّلِبِ شَيْءٌ وَاحدٌ\". قَالَ جُبَيْرٌ: وَلَمْ يَقْسِمِ النَّبِيُّ - ﷺ - لبَنِي عَبْدِ شمْسٍ وَبَنِي نَوْفَلٍ شَيْئًا.\nوقد سلف واضحًا في الخمس بعد الجهاد (^٢).\nوقوله: \"واحد\" كذا سلف هناك أيضًا، وذكره ابن التين بلفظ: (شيء) بدل (أحد) (^٣)، ثم قال: أي: واحد.\nالحديث الحادي بعد العشرين:\nحديث أَبِي مُوسَى - ﵁ - قَالَ: بَلَغَنَا مَخْرَجُ النَّبِيِّ - ﷺ - ونَحْنُ بِالْيَمَنِ، فَخَرَجْنَا مُهَاجِرِينَ أَنَا وَأَخَوَانِ لِي، فذكر الهجرة إلى النجاشي قال: فَوَافَقْنَا رسول الله - ﷺ - حينَ افْتَتَحَ خَيْبَرَ.\nوقوله - ﵇ - لأسماء بنت عميس: (\"ولكم أنتم أهل السفينة هجرتان، وله -يعني: عمر- ولأصحابه هجرة .. \") الحديث بطوله.\nوقد سلف قطعة منه في الخمس (^٤).\n_________\n(^١) سلف برقم (٢٧٨١).\n(^٢) سلف برقم (٣١٤٠) باب: ومن الدليل على أن الخمس للإمام …\n(^٣) ورد في هامش الأصل: أحد صوابه واحد.\n(^٤) سلف برقم (٣١٣٦) باب: ومن الدليل على أن الخمس لنوائب المسلمين …","vol":"21","page":373},{"text":"قول أسماء: (رأيت أبا موسى وأصحاب السفينة يأتوني أرسالًا) أي: أفواجًا متفرقين وهو جمع رسل، كل شيء أرسلته فهو رسل.\nوقولها قبله: (وايم الله) هي ألف وصل، وقيل: قطع بفتح الهمزة، وقيل: بكسرها، يقال: إيم الله وإيمن الله ومن الله، وقيل: أيمن جمع يمين، ثم كثر في كلامهم فحذفوا النون كما قالوا في لم يكن: لم يك.\nوقوله - ﷺ -: (\"إني لأعرف أصوات رفقة الأشعريين بالقرآن حين يدخلون بالليل\") صوابه: يرحلون بالحاء، كما نبه عليه الدمياطي.\nوقوله: (\"أن تنتظروهم\") كذا هو في الأصول، وذكره ابن التين بلفظ: \"تنظروهم\" ثم قال: أي: تنتظروهم، وهو مثل: ﴿انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ﴾ [الحديد: ١٣] ومعنى كلامه أن أصحابه يحبون القتال في سبيل الله ولا يبالون بما أصابهم في ذلك.\nالحديث الثاني بعد العشرين:\nحديث أَبِي مُوسى رضي الله قَالَ: قَدِمْنَا عَلى رسول الله - ﷺ - بَعْدَ أَنِ افْتَتَحَ خَيْبَرَ، فَقَسَمَ لَنَا، وَلَمْ يَقْسِمْ لأَحَدٍ لَمْ يَشْهَدِ الفَتْحَ غَيْرَنَا.\nقد سلف في الخمس، وأسلفنا في إعطائهم تأويلات.\nوقال أبو حنيفة: من جاء بعد القتال وإحراز الغنيمة وقبل الخروج من دار الحرب يسهم له (^١).\nوحديث: \"الغنيمة لمن شهد الوقعة\"، يرده ولا ينفي المعونة عنه أيضًا (^٢).\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٤٦٠ - ٤٦٢.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٥/ ٣٠٢ (٩٦٨٩)، والطبراني في \"الكبير\" ٨/ ٣٢١ (٨٢٠٣)، والبيهقي في \"السنن\" ٦/ ٣٣٥ عن عمر بن الخطاب موقوفًا، =","vol":"21","page":374},{"text":"الحديث الثالث بعد العشرين:\nحديث أبي هُرَيْرَةَ - ﵁ -: افْتَتَحْنَا خَيْبَرَ، وَلَمْ نَغْنَمْ ذَهَبًا وَلَا فِضَّةً، إِنَّمَا غَنِمْنَا البَقَرَ وَالإِبِلَ وَالْمَتَاعَ وَالْحَوَائِطَ، ثُمَّ انْصَرَفْنَا مَعَ رَسُولِ اللهِ - ﷺ - وَادِي القُرى، وَمَعَهُ عَبْدٌ يُقَالُ لَهُ مِدْعَمٌ، أَهْدَاهُ لَهُ أَحَدُ بَنِي الضِّبَابِ، فَبَيْنَمَا هُوَ يَحُطُّ رَحْلَ رَسولِ اللهِ - ﷺ - إِذْ جَاءَهُ سَهْم عَائِرٌ حَتَّى أَصَابَ ذَلِكَ العَبْدَ، فَقَالَ النَّاسُ: هَنِيئًا لَهُ الشَّهَادَةُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"بَلَئ وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ الشَّمْلَةَ التِي أَصَابَهَا يَوْمَ خَيْبَرَ مِنَ المَغَانِمِ لَمْ تُصِبْهَا المَقَاسِمُ لَتَشْتَعِلُ عَلَيْهِ نَارًا\". فَجَاءَ رَجُلٌ حِينَ سَمِعَ ذَلِكَ مِنَ رسول الله - ﷺ - بشِرَاكٍ أَوْ شراكين، فَقَالَ: هذا شَيْءٌ كُنْتُ أَصَبْتُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"شِرَاكٌ مِن نَارٍ أو شراكان من نار\".\nالشرح:\nقوله: (الضباب) كذا هو في الأصول، وصوابه: الضبيب (^١) بالتصغير، كما نبه عليه المحدثون، وعن أهل النسب: الضبني بفتح الضاد وكسر الموحدة ونون نسبة إلى ضبينة بطن من جذام، وهذا المهدي أسمه رفاعة بن زيد بن وهب الجذامي، ثم الضبني، قدم على رسول الله - ﷺ - في هدنة الحديبية قبل خيبر في جماعة من قومه، فأسلموا وعقد له رسول الله - ﷺ - على قومه، قاله الواقدي (^٢)، وكذا ضباب بكسر الضاد وهو ابن كلاب بن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن هوازن.\n_________\n= وترجم به البخاري في كتاب: فرض الخمس، باب رقم (٩). وعزاه الحافظ في \"الفتح\" ٦/ ٢٢٤ لعبد الرزاق وقال: بإسناد صحيح.\n(^١) ورد بهامش الأصل: سيأتي على الصواب في الأيمان والنذور.\n(^٢) \"مغازي الواقدي\" ص ٥٥٧.","vol":"21","page":375},{"text":"وقوله: (عائر) أي: جائر عن قصده، قاله الخطابي (^١). وقال ابن فارس: هو الذي لا يدري من أين يأتي (^٢).\nالحديث الرابع بعد العشرين:\nحديت زَيْدٍ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَ عُمَرَ بْنَ الخَطَّابِ يَقُولُ: أَمَا وَالَّذِي نَفْسِي بِيَدهِ، لَوْلَا أَنْ أَتْرُكَ آخِرَ المسلمين بَبَّانًا لَيْسَ لَهُمْ شَيْءٌ، مَا فُتِحَتْ عَلَيَّ قَرْيَةٌ إِلَّا قَسَمْتُهَا كَمَا قَسَمَ النَّبِيُّ - ﷺ - خَيْبَرَ، وَلَكِنِّي أَتْرُكُهَا خِزَانَةً لَهُمْ يَقْتَسِمُونَهَا.\nثم ساق من حديث مَالِكٍ، عَنْ زبدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ قَالَ: لَوْلَا آخِرُ المُسْلِمِينَ مَا فُتِحَتْ عَلَيْهِمْ قَرْيَةٌ إِلَّا قَسَمْتُهَا، كَمَا قَسَمَ النَّبِيُّ - ﷺ - خَيْبَرَ.\nوهذا سلف في الجهاد في الغنيمة لمن شهد الوقعة، والمزارعة (^٣).\nقوله: (ببَّانًا) هو بباء موحدة، ثم مثلها مشددة، ثم ألف، ثم نون، يريد التسوية في القسم وكان يفضل المهاجرين وأهل بدر في العطاء.\nقال أبو عبيد: (ببانا ليس لهم شيء) يعني: شيئًا واحدًا (^٤).\nوقال الخطابي: لا أحسب هذِه اللفظة عربية ولم أسمعها في غير هذا الحديث (^٥).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٤٣.\n(^٢) \"مجمل اللغة\" ٣/ ٦٣٩ مادة (عير).\n(^٣) سلف برقم (٣١٢٥) كتاب: فرض الخمس، باب: الغنيمة لمن شهد الوقعة، وبرقم (٢٣٣٤) باب: أوقاف أصحاب النبي - ﷺ - ..\n(^٤) \"غريب الحديث\" ٢/ ٣٧، ونقله عن ابن مهدي.\n(^٥) \"أعلام الحديث\" ٣/ ١٧٤٥، من كلام أبي عبيد، وهو في \"الغريب\" ٢/ ٣٧.","vol":"21","page":376},{"text":"قال ابن فارس والجوهري: يقال هم ببانٍ واحد، كما يقال: بَأْج واحد (^١) فعلان، وقيل: على طريقة واحدة.\nوقال الطبري: هو المعدم الذي لا شيء معه، أي: لولا أن أتركهم فقراء أي: متساوين في الفقر، ومشهور مذهب مالك أن الأرض لا تقسم، وحجة عمر قوله تعالى: ﴿مَا أَفَاءَ اللهُ عَلَى رَسُولِهِ﴾ إلى ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ [الحشر: ٧ - ١٠] قال: ما أرى هذِه الآية إلا مستوعبة لجميع المسلمين حتى الراعي بعدن، فطولب بقسمتها، فامتنع، فألح عليه بلال، فقال: اللهم اكفني بلالًا، ولم ينكر عليه أحد من الصحابة ذلك، وتلاه عثمان وعلي - ﵁ - مثله، وقد غنم - ﷺ - غنائم وأراضي ولم ينقل عنه أنه قسم فيها إلا خيبر، وذكر أنه إجماع السلف، فإن رأى الإمام في وقت من الأوقات قسمتها رأيًا لم يمتنع ذلك فيها.\nالحديث الخامس بعد العشرين:\nحديث أَبي هُرَيْرَةَ - ﵁ - أنه أَتَى رسول الله - ﷺ - فَسَأَلَهُ، قَالَ لَهُ بَعْضُ بَنِي سَعِيدِ بْنِ العاصي: لَا تُعْطِهِ. فَقَالَ أَبُو هُرَيْرَةَ: هذا قَاتِلُ ابن قَوْقَلٍ ..\nالحديث.\nسلف في الجهاد في باب الكافر يقتل المسلم (^٢).\nثم قال: وَيُذْكَرُ عَنِ الزُّبَيْدِيِّ، عَنِ الزُّهْرِيِّ عن عَنْبَسَة بْنِ سَعِيدٍ عن أبي هُرَيْرَةَ فذكره.\nوقوله: (تدلى علينا من قدوم الضان) بالنون غير مهموز جبل لدوس، وقدوم بفتح القاف وتخفيف الدال: ثنية.\n_________\n(^١) \"مجمل اللغة\" ١/ ١١٤، \"الصحاح\" ١/ ٩٠ مادة: (ببب).\n(^٢) سلف برقم (٢٨٢٧).","vol":"21","page":377},{"text":"وقوله بعد: (من رأس ضال): السدر وهو وهم، وقيل: يقال: في الجبان ضال وضان، وراجع ذلك فيما سلف تجده واضحًا.\nوالوبر: دويبة تشبه السنور، قاله الخطابي (^١): وأحسب أنها تؤكل؛ لوجوب الفدية فيها عن بعض السلف وكأنه صغر بأبي هريرة ونسبه إلى قلة القدرة على القتال.\nثم ذكر حديث عَمْرِو بْنِ يَحْيَى بْنِ سَعِيدٍ: أَخْبَرَنِي جَدِّي، أَنَّ أَبَانَ بْنَ سَعِيدٍ أَقْبَلَ إِلَى رسول الله - ﷺ - فَسَلَّمَ عَلَيْهِ، فَقَالَ أَبُو هُرَيْرَةَ: يَا رَسُولَ اللهِ، هذا قَاتِلُ ابن قَوْقَلٍ. فقال أَبَانُ لأَبِي هُرَيْرَةَ: وَاعَجَبًا لَكَ وَبْرٌ تَدَأْدَأَ مِنْ قَدُومِ ضَانٍ. يَنْعَى عَلَيَّ امْرَأً أَكْرَمَهُ اللهُ بِيَدِي، وَمَنَعَهُ أَنْ يُهِينَنِي بِيَدِهِ.\nوإسلام أبان بين الحديبية وخيبر وهو الذي أجار عثمان يوم الحديبية حين بعثه - ﷺ - رسولًا إلى مكة، وقاتل النعمان بن مالك القوقلي يوم أحد صفوان بن أمية الجمحي ذكره أهل السير وسلف هناك.\nوقوله: (تدأدأ) أصله تدهده، أي: تدحرج قلبت الهاء همزة وقد يكون الدأدأ صوت وقع الحجارة في السيل كأنه يقول: وبر هجم علينا، وهو قريب من معنى الأول.\nقال القاضي: تدأدأ كذا لهم وعند المروزي تردى وتدلى ومعناهم متقارب أي: نزل من جبله، يقال: تدهده الحجر إذا انحط من علو إلى سفل (^٢)، ومعنى: (ينعى عليّ) أي: يعيبني ويوبخني.\nوقوله: (ينعي علي امرأً) أي: قتل امرئ كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف:٨٢].\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٤٧.\n(^٢) \"مشارق الأنوار\" ١/ ٢٥٢.","vol":"21","page":378},{"text":"وقوله: (ومنعه أن يهني بيده) أصله: يهينني فاجتمع نونان متحركان فأسكنت الأولى منهما وأدغمت في الثانية كقوله تعالى: ﴿قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ﴾ [الكهف: ٩٥] فلما أسكنت النون الأولى اجتمع ساكنان الياء والنون، فحذفت النون؛ لالتقاء الساكنين.\nوالحديث الأول فيه أن أبا هريرة لما سأل (قال له بعض بني سعيد: لا تعطه)، والثاني: أن أبا هريرة قال لرسول الله - ﷺ -: لا تقسم لأبان وأصحابه. وفي سؤاله القسمة ما دل أن إسلامه بخيبر وهو كذلك.\nخاتمة للباب:\nذكر فيه حديث عائشة ﵂ أن فَاطِمَةَ ﵂ أَرْسَلَتْ إِلَى أَبِي بَكْرٍ - ﵁ - تَسْأَلُهُ مِيرَاثَهَا مِنْ رَسُولِ اللهِ - ﷺ - مِمَّا أَفَاءَ اللهُ عَلَيْهِ بِالْمَدِينَةِ وَفَدَكَ وَمَا بَقِيَ مِنْ خُمُسِ خَيْبَرَ، فَقَالَ أَبُو بَكْرٍ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة\" .. الحديث بطوله.\nوقول أبي بكر لعمر ﵄: (وَمَا عَسَيْتَهُمْ أَنْ يَفْعَلُوا بِي) أي: وما حسبت أو تخوفت وأصله أن يكون كله رجاء، ويجوز في عسيت فتح السين وكسرها وهما قراءتان.\nوقوله: (وَلَمْ نَنْفَسْ عَلَيْكَ خَيْرًا) أي: ننافسك.\nوقوله: (فَلَمَّا صَلَّى أَبُو بَكْرٍ الظُّهْرَ رَقِي عَلَى المِنْبَرِ) كذا في الأصول رقي بالياء وذكره ابن التين بالألف وقال: كذا وقع، وصوابه: بالياء على وزن علم.\nوقول أبي بكر: (لَمْ آلُ فِيهَا عَنِ الخَيْرِ) أي: لم أقصر أصله: ألوت آلو مثل: سموت: أسمو، فدخل الجازم فحذف الواو من آلو فبقي آل.","vol":"21","page":379},{"text":"وقول علي: (وَلَكِنَّكَ اسْتَبْدَدْتَ عَلَيْنَا بِالأَمْرِ) أي: انفردت بالأمر والرأي قاله الخليل (^١)، وذكره ابن التين بلفظ: استبدت، ثم قال: أصله استبددت بدالين، وكذلك عند أبي ذر، لكنه يجوز حذف إحداهما، كقوله تعالى: ﴿فَظَلْتُمْ تَفَكَّهُونَ﴾ [الواقعة: ٦٥] وقد سلف فقه الحديث في باب الخمس.\nوقوله: (فَعَاشَتْ -يعني فاطمة- بَعْدَ رَسُولِ اللهِ - ﷺ - سِتَّةَ أَشْهُرٍ) قيل: عاشت بعده ثلاثة.\nثم ختم البخاري بحديث عِكْرِمَةَ، عَنْ عَائِشَةَ ﵂ وَلَمَّا فُتِحَتْ خَيْبَرُ قُلْنَا: الآنَ نَشْبَعُ مِنَ التَّمْرِ.\nوحديث ابن عُمَرَ ﵄ قَالَ: مَا شَبِعْنَا -يعني من التمر- حَتَّى فَتَحْنَاخَيْبَرَ.\nوالبخاري روى عن الحسن، عن قرة.\nوالحسن هذا: يقال: هو الزعفراني كذا بخط الدمياطي، وزعم الكلاباذي أنه الحسن بن شجاع بن رجاء البلخي، وقيل: الحسن بن محمد بن الصباح (^٢).\nخاتمة في قسمة خيبر:\nذكر ابن سعد عن بشير بن يسار أنه - ﷺ - لما أخذها عنوة [قسمها] (^٣) على ستة وثلاثين سهمًا جمع كل سهم مائة سهم وجعل نصفها لنوائبه وما ينزل به، وعزل النصف الآخر فقسمه بين المسلمين، وسهم النبي فيما\n_________\n(^١) \"العين\" ٨/ ١٤.\n(^٢) انظر: \"الجمع بين رجال الصحيحين\". لابن القيسراني ١/ ٨٤.\n(^٣) ساقطة من الأصول، والمثبت من مصدر التخريج.","vol":"21","page":380},{"text":"قسم بين المسلمين الشق والنطاه وما حيز معهما، وكان فيما وقت الوطيحة والكتيبة وسلالم وما حيز معهن وشهدها مائة فرس (^١).\nقال المنذري: واختلف في فتحها هل كان عنوة أو صلحًا أو جلا أهلها عنها بغير قتال أو بعضها صلحًا وبعضها عنوة، وبعضها جلا أهله رعبًا، قال: وهذا هو الصحيح وعليه تدل السنن الواردة في ذلك ويندفع التضاد عن الأحاديث؛ وفي كل وجه أثر مروي.\nوقال ابن عبد البر: الصحيح أنها فتحت عنوة كلها مغلوبًا عليها، وأنه - ﷺ - قسم جميع أرضها على الغانمين لها الموجفين عليها بالخيل والركاب، وهم أهل الحديبية.\nلم يختلف العلماء أن أرض خيبر مقسومة وإنما اختلفوا هل تقسم الأرض إذا غنمت البلاد أو توقف؟ فقال الكوفيون: الإمام مخير بين القسمة كما فعل الشارع بأرض خيبر، وبين إيقافها كما فعل عمر بسواد العراق.\nوقال الشافعي: يقسم الأرض كلها كما قسم - ﷺ - خيبر؛ لأن الأرض غنيمة كسائر أموال الكفار. وذهب مالك إلى إيقافها اتباعًا لعمر، وأن الأرض مخصوصة من سائر الغنيمة كما فعل عمر من إيقافها لمن يأتي بعد من المسلمين لأثر عمر السابق.\nوفي لفظ: لولا أن يترك آخر الناس لا شيء لهم ما افتتح المسلمون قرية إلا قسمتها سهمانًا كما قسم رسول الله - ﷺ - خيبر سهمانًا. وهو دال على أن أرض خيبر قسمت كلها سهمانًا كما قال ابن إسحاق.\n_________\n(^١) \"طبقات ابن سعد\" ٢/ ١١٣ - ١١٤، ورواه أيضا أبو داود (٣٠١٣).","vol":"21","page":381},{"text":"وأما من قال: إن خيبر كان بعضها صلحًا وبعضها عنوة، فقد وهم وغلط، وإنما دخلت عليه الشبهة بالحصنين الذين أسلمهما أهلهما لحقن دمائهم فلما لم تكن صلحًا (^١). لعمري إنه في الرجال والنساء والذرية لضرب من الصلح، ولكنهم لم يتركوا أرضهم إلا بالحصار والقتال، فكان حكم أرضها كحكم أرض خيبر كلها عنوة غنيمة مقسومة بين أهلها، وإنما شُبِّه على من قال: إن نصف خيبر صلح ونصفها عنوة بحديث يحيى بن سعيد، عن بشير بن يسار -يعني: المذكور أولا- ولو صح هذا لكان معناه أن النصف له مع سائر من وقع في ذلك النصف معه؛ لأنها قسمت على ستة وثلاثين سهمًا، فوقع سهمه - ﷺ - وطائفة معه في ثمانية عشر سهمًا، ووقع سائر الناس في باقيها، وكلهم ممن شهد الحديبية ثم خيبر، وليست الحصون التي أسلمها أهلها بعد الحصار والقتال صلحًا، ولو كانت صلحًا لملكها أهلها كما يملك أهل الصلح أرضهم وسائر أموالهم، فالحق في هذا والصواب فيما قاله ابن إسحاق دون ما قاله موسى بن عقبة وغيره عن ابن شهاب (^٢).\nقلت: حديث بشير اختلف في رواية يحيى له، فبعض أصحاب يحيى يقول فيه: عن بشير، عن سهل بن أبي حثمة (^٣). وبعضهم يقول: سمع بشير نفرًا من أصحاب رسول الله - ﷺ - أنهم قالوا (^٤)\n_________\n(^١) هكذا في الأصل، وفي \"الدرر\": فلما لم يكن أهل ذينك الحصنين من الرجال والنساء والذرية مغنومين ظُنَّ أن ذلك صُلحٌ.\n(^٢) \"الدرر في اختصار المغازي والسير\" ص ٢٠١ - ٢٠٣.\n(^٣) أبو داود (٣٠١٠).\n(^٤) السابق (٣٠١١).","vol":"21","page":382},{"text":"-فيما ذكره أبو داود- وبعضهم يقول: عن رجال من الصحابة (^١)، ومنهم من يرسله. قال: فكان النصف سهام المسلمين وسهم رسول الله - ﷺ -، وعزل النصف للمسلمين لما ينوب من النوائب.\nورواية محمد بن فضيل، عن يحيى، عنه، عن رجال من الصحابة أنه - ﷺ - لما ظهر على خيبر قسمها على ستة وثلاثين سهمًا، فكان لرسول الله - ﷺ - والمسلمين النصف الباقي للوفود (^٢). فهاتان الروايتان مصرحتان بأن النصف له وللمسلمين المقسوم عليهم والنصف الباقي هو المدخر وأصرح من ذلك رواية سليمان بن بلال، عن يحيى، عن بشير المرسلة أنه - ﷺ - قسمها ستة وثلاثين سهمًا، فعزل للمسلمين ثمانية عشر سهمًا، يجمع كل سهم مائة، سهم النبي - ﷺ - معهم كسهم أحدهم، وعزل ثمانية عشر سهمًا، وهو الشطر لنوائبه، وكان ذلك الوطيح والكتيبة والسلالم وتوابعها (^٣). فقد يضمن هذا المدخر للنوائب الذي لم يقسم بين الغنائم هو الوطيح والسلالم الذين لم يجر لهما في الغنيمة ذكر صريح. والكتيبة التي كان بعضها صلحًا وبعضها عنوة، وقد يكون غلب عليها حكم الصلح، فلذلك لم يقسم فيها قسم.\nوما أسلفناه من أنهم كلهم ممن شهد الحديبية ثم خيبر فالمعروف أن غنائم خيبر كانت لأهل الحديبية من حضر الوقعة بخيبر ومن لم يحضرها، وهو جابر بن عبد الله، وذلك أن الله أعطاهم ذلك في شجرة الحديبية وأن أهل السفينة من لم يشهدوا الحديبية ولا خيبر، وكانوا فيمن قسم لهم من غنائم خيبر، وكذلك الدوسيون\n_________\n(^١) السابق (٣٠١٢).\n(^٢) السابق (٣٠١٢).\n(^٣) السابق (٣٠١٤).","vol":"21","page":383},{"text":"والأشعريون، وذهب آخرون إلى أن بعضها فتح صلحًا وبعضها عنوة، روي ذلك عن سعيد بن المسيب وابن شهاب.\nولأبي داود من حديث عبيد الله بن عمر -قال: أحسبه عن نافع، عن ابن عمر- أن رسول الله - ﷺ - قاتل أهل خيبر فغلب على النخل والأرض، وألجأهم إلى قصرهم، فصالحوه على أن له الصفراء والبيضاء والحلقة، ولهم ما حملت ركابهم على أن لا يكتموا ولا يغيبوا، فإن فعلوا فلا ذمة لهم ولا عهد، فغَيَّبُوا مَسْكًا لحيي بن أخطب فيه ذخيرة من حلي قومت بعشرة آلاف دينار، وكانت لا تزف امرأة إلا استعاروا ذلك الحلي، فقال - ﷺ - لسعية: \"أين مَسْك حيي؟ \" قال: أذهبته الحروب والنفقات. فوجدوا المسك، فقتل ابن أبي الحقيق وسبى نساءهم وذراريهم، وأراد أن يجليهم، فقالوا: دعنا نعمل في هذِه الأرض ولنا الشطر ما بدالك، ولكم الشطر (^١). زاد البلاذري في \"فتوحه\": وقسم أموالهم للنكث الذي نكثوا (^٢).\nففي هذا أنها فتحت صلحًا، والصلح انتقض فصار عنوة.\nقال ابن إسحاق: وكان المتولي القسم جبار بن صخر وزيد بن ثابت، وكانا حاسبين قاسمين (^٣). قال ابن سعد: استعمل على الغنائم فروة بن عمرو البياضي -وعند ابن إسحاق أبو اليسر كعب بن عمرو (^٤) - ثم أمر فجزئ خمسة أجزاء، وكتب في سهم منها لله، وسائر السهمان أغفال فكان أول ما خرج سهم النبي - ﷺ -، فأمر ببيع\n_________\n(^١) أبو داود (٣٠٠٦).\n(^٢) \"فتوح البلدان\" ص ٣٥.\n(^٣) \"سيرة ابن هشام\" ٣/ ٤١٣.\n(^٤) \"سيرة ابن هشام\" ٣/ ٣٨٧.","vol":"21","page":384},{"text":"الأربعة أخماس في من يزيد، فباعها فروة، وقسم ذلك بين أصحابه، فكان الذي ولي إحصاء الناس زيد بن ثابت، وكانوا ألفًا وأربعمائة والخيل مائتي فرس، وكانت السهمان على ثمانية عشر سهمًا لكل مائة سهم وللخيل أربعمائة سهم، فكان الخمس الذي صار لرسول الله - ﷺ - يعطي منه على ما أراه الله من السلاح والكسوة.\nقال: وأعطى منه أهل بيته من بني المطلب والأيتام والسُّؤَّال، وأطعم من الكتيبة نساءه وبني عبد المطلب وغيرهم (^١).\nوفي \"شرف المصطفى\" أنه - ﷺ - عرب العربي وهجن الهجين يوم خيبر فأسهم للعربي سهمين وللهجين سهمًا، وقاد - ﷺ - يومئذ ثلاثة أفراس لزاز والسكب والظرب، وقاد الزبير أفراسًا.\nوروى البلاذري من حديث الكلبي عن أبي صالح، عن ابن عباس قال: قسمت خيبر على ألف وخمسمائة سهم وثمانين سهمًا؛ لأنهم كانوا ألفًا وخمسمائة وثمانين رجلًا، لذين شهدوا الحديبية منهم ألفٌ وخمسمائة وأربعون رجلًا، والذين كانوا مع جعفر بالحبشة أربعون رجلًا (^٢). وهو غريب، فإن ابن إسحاق وغيره ذكروا أن أهل السفينتين (^٣) كانوا ستة عشر رجلًا (^٤)، وأن قومًا منهم قدموا قبل ذلك بنحو سنتين وليس لهم مدخلٌ في هذا.\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ١٠٧ - ١٠٨.\n(^٢) \"فتوح البلدان\" ص ٤٠ - ٤١.\n(^٣) أهل السفينتين: هم الذين أقاموا بأرض الحبشة من أصحاب رسول الله - ﷺ - حتى بعث فيهم رسول الله إلى النجاشي عمرو بن أمية الضمري، فحملهم في سفينتين، فقدم بهم عليه - ﷺ - وهو بخيبر. انظر \"سيرة ابن هشام\" ٣/ ٤١٤.\n(^٤) انظر: \"سيرة ابن هشام\" ٣/ ٤١٧، \"البداية والنهاية\" ٤/ ٥٩٦.","vol":"21","page":385},{"text":"وللحاكم في \"مستدركه\" من حديث ابن أبي سبرة، عن فطر الحارثي خرج رسول الله - ﷺ - بعشرة من يهود المدينة إلى خيبر، فأسهم لهم كسهمان المسلمين، ومعه أيضًا عشرون امرأة فأخذ الخمس ولم يسهم لهن.\nولأبي عبيد في \"أمواله\" أنه - ﷺ - قسمها أثلاثًا إلا ثلاثًا السلالم والوطيح والكتيبة فإنه تركها لنوائب المسلمين (^١)، وللسهيلي: لما قسمها أخرج الخمس لله ولرسوله ولذي القربى واليتامى والمساكين وابن السبيل (^٢).\n_________\n(^١) انظر: \"الأموال\" ص ٦١ - ٦٢ (١٤٢).\n(^٢) \"الروض الأنف\" ٤/ ٤٨.","vol":"21","page":386},{"text":"<span data-type='title' id=toc-2481>٣٩ - باب اسْتِعْمَالُ النَّبِيِّ - ﷺ - عَلَى أَهْلِ خَيْبَرَ</span>\n٤٢٤٤ و٤٢٤٥ - حَدَّثَنَا إِسْمَاعِيلُ: قَالَ حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الْمَجِيدِ بْنِ سُهَيْلٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ وَأَبِي هُرَيْرَةَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - اسْتَعْمَلَ رَجُلًا عَلَى خَيْبَرَ، فَجَاءَهُ بِتَمْرٍ جَنِيبٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"كُلُّ تَمْرِ خَيْبَرَ هَكَذَا؟ \". فَقَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ، إِنَّا لَنَأْخُذُ الصَّاعَ مِنْ هَذَا بِالصَّاعَيْنِ وَالصَّاعَيْنِ بِالثَّلَاثَةِ. فَقَالَ: \"لَا تَفْعَلْ، بِعِ الْجَمْعَ بِالدَّرَاهِمِ، ثُمَّ ابْتَعْ بِالدَّرَاهِمِ جَنِيبًا\". [انظر: ٢٢٠١، ٢٢٠٢ - مسلم: ١٥٩٣ - فتح: ٧/ ٤٩٦]\n٤٢٤٦، ٤٢٤٧ - وَقَالَ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ الْمَجِيدِ، عَنْ سَعِيدٍ، أَنَّ أَبَا سَعِيدٍ وَأَبَا هُرَيْرَةَ حَدَّثَاهُ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ أَخَا بَنِي عَدِيٍّ مِنَ الأَنْصَارِ إِلَى خَيْبَرَ فَأَمَّرَهُ عَلَيْهَا.\nوَعَنْ عَبْدِ الْمَجِيدِ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ مِثْلَهُ. [انظر: ٢٢٠١، ٢٢٠٢ - مسلم: ١٥٩٣ - فتح: ٧/ ٤٩٦]\nذكر فيه حديث مالك، عَنْ عَبْدِ المَجِيدِ بْنِ سُهَيْلٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي سَعِيدٍ وَأَبِي هُرَيْرَةَ ﵄ أَنه - ﵇ - اسْتَعْمَلَ رَجُلًا .. وذكر قصة التمر الجنيب.\nوقد سلف في البيوع في باب: إذا أراد بيع تمر بتمر خير منه.\nثم قال: وَقَالَ عَبْدُ العَزِيزِ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ المَجِيدِ، عَنْ سَعِيدٍ بن المسيب، أَنَّ أَبَا سَعِيدٍ وَأَبَا هُرَيْرَةَ حَدَّثَاهُ أَنَّه - ﵇ - بَعَثَ أَخَا بَنِي عَدِيَّ مِنَ الأَنْصَارِ إِلَى خَيْبَرَ فَأَمَّرَهُ عَلَيْهَا.\nوَعَنْ عَبْدِ المَجِيدِ، عَنْ أَبِي صَالِحٍ السَّمَانِ، عَنْ أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ مِثْلَهُ.\nوقد أسلفنا هناك اسم الذي استعمله وأنه سواد بن غزية بن وهب بن","vol":"21","page":387},{"text":"علي بن عمرو بن الحارث بن قضاعة حليف بني عدي بن النجار، شهد بدرًا وأسر فيه خالد بن هشام المخزومي، وأمره على خيبر، وهو الذي طعنه - ﷺ - بمخصرة ثم أعطاه إياها وقال: \"استقد\"، وهو أخو بني عدي السالف في الحديث الثاني.\nو(عبد المجيد) هو ابن سهيل بن عبد الرحمن بن عوف الزهري، أخرج له مسلم أيضًا، وانفرد مسلم بعبد المجيد بن عبد العزيز بن أبي رواد، وليس في الصحيحين غيرهما. وفي السنن الأربعة عبد المجيد بن وهب العامري له حديث في ثلاثيات \"المسند\" (^١).\nفائدة: \"الجمع\": الرديء، وهو عند الأصمعي وغيره: كل لون من النخل لا يعرف اسمه. والجنيب: الجيد.\nوقوله: (إنا لنأخذ الصاع من هذا بالصاعين. فقال: \"لا تفعل\").\nولم يذكر فسخ تلك البياعات، فلعل ذلك لا يقدر عليه؛ لتعذر إحصاء ذلك. وقد سلف هناك أنه قال: \"أوه عين الربا، لا تفعل\" (^٢).\nوالأصل فسخ ذلك، وأن يرد مثله. وعند ابن وهب: أن حوالة الأسواق في ذلك فور يوجب القيمة.\nوقوله: (\"بع الجمع بالدراهم ثم ابتع بالدراهم جنيبًا\") معناه أن تبتاع من غير من بعت منه الجمع عند المالكية، وغيره عمم احتجاجًا بهذا الحديث.\n_________\n(^١) \"مسند أحمد\" ٥/ ٣٠.\n(^٢) سلف برقم (٢٣١٢) كتاب: الوكالة، باب: إذا باع الوكيل شيئًا فاسدًا، من حديث أبي سعيد.","vol":"21","page":388},{"text":"<span data-type='title' id=toc-2482>٤٠ - باب مُعَامَلَةُ النَّبِيِّ - ﷺ - أَهْلَ خَيْبَرَ</span>\n٤٢٤٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: أَعْطَى النَّبِيُّ - ﷺ - خَيْبَرَ الْيَهُودَ أَنْ يَعْمَلُوهَا وَيَزْرَعُوهَا، وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا. [انظر: ٢٢٨٥ - مسلم: ١٥٥١ - فتح: ٧/ ٤١٦]\nذكر فيه حديث عَبْدِ اللهِ قَالَ: أَعْطَى رسول الله - ﷺ - خيْبَرَ اليَهُودَ أَنْ يَعْمَلُوهَا ويزْرَعُوهَا، وَلَهُمْ شَطْرُ مَا يَخْرُجُ مِنْهَا. وقد سلف في المزارعة (^١)\nوهو ظاهر في جواز المعاملة، وخالف أبو حنيفة.\n_________\n(^١) سلف برقم (٢٣٣١) باب: المزارعة مع اليهود.","vol":"21","page":389},{"text":"<span data-type='title' id=toc-2483>٤١ - باب الشَّاةِ الَّتِي سُمَّتْ لِلنَّبِيِّ - ﷺ - بِخَيْبَرَ</span>\nرَوَاهُ عُرْوَةُ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -.\n\n٤٢٤٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي سَعِيدٌ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: لَمَّا فُتِحَتْ خَيْبَرُ أُهْدِيَتْ لِرَسُولِ اللهِ - ﷺ - شَاةٌ فِيهَا سُمٌّ. [انظر: ٣١٦٩ - فتح: ٧/ ٤٩٧]\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: لَمَّا فُتِحَتْ خَيْبَرُ أُهْدِيَتْ لِرَسُولِ اللهِ - ﷺ - شَاةٌ فِيهَا سُمٌّ.\nالشرح:\nالمرأة التي سمته في الذراع وأكل منها رسول الله - ﷺ - وبشر بن البراء بن معرور اسمها زينب بنت الحارث بن سلام. وقيل: هي أخت مرحب اليهودي. واختلف هل قتلها وصلبها أو صفح عنها؟ وقد يجمع بينهما بأنه صفح عنها لنفسه أولًا، فلما مات بشر من تلك الأكلة قتلها، وذلك أن بشرًا لم يزل معتلًا من تلك الأكلة حتى مات بعد حول.\nوروى معمر في \"جامعه\" عن الزهري أنها أسلمت فتركها - ﷺ -. قال معمر: هكذا قال الزهري: أسلمت، والناس يقولون قتلها وأنها لم تسلم (^١). وفي \"جامع معمر\" أيضًا أن أم بشر بن البراء قالت للنبي - ﷺ - في المرض الذي مات فيه: ما تتهم يا رسول الله، فإني لا أتهم إلا الأكلة التي أكلها معك بشر بخيبر، فقال: \"وأنا لا أتهم بنفسي إلا تلك فهذا أوان قطعت أبهري\" (^٢) والأبهر: عرق مستبطن القلب،\n_________\n(^١) \"جامع معمر\" ١١/ ٢٨ - ٢٩ (١٩٨١٤).\n(^٢) السابق ١١/ ٢٩ (١٩٨١٥).","vol":"21","page":390},{"text":"وفي رواية أنه - ﷺ - قال عند موته: \"مازالت أكلة خيبر تعادني -أي: تعاودني- وتعتادني المرة بعد المرة فهذا أوان قطعت أبهري\" وكان ينفث منها مثل الزيت، قال الشاعر:\nألاقي في تذكر آل سلمى … كما يلقى السليم من العداد\nفائدة:\nالسم مثلث السين.","vol":"21","page":391},{"text":"<span data-type='title' id=toc-2484>٤٢ - باب غَزْوَةُ زَيْدِ بْنِ حَارِثَةَ</span>\n٤٢٥٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: أَمَّرَ رَسُولُ اللهِ - ﷺ - أُسَامَةَ عَلَى قَوْمٍ، فَطَعَنُوا فِي إِمَارَتِهِ، فَقَالَ: \"إِنْ تَطْعَنُوا فِي إِمَارَتِهِ، فَقَدْ طَعَنْتُمْ فِي إِمَارَةِ أَبِيهِ مِنْ قَبْلِهِ، وَايْمُ اللهِ لَقَدْ كَانَ خَلِيقًا لِلإِمَارَةِ، وَإِنْ كَانَ مِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ\". [انظر: ٣٧٣٠ - مسلم: ٢٤٢٦ - فتح: ٧/ ٤٩٨]\nذكر فيه حديث ابن عُمَرَ ﵄: أَمَّرَ رَسولُ اللهِ - ﷺ - أسَامَةَ عَلى قَوْمٍ، فَطَعَنُوا فِي إِمَارَتِهِ .. الحديث.\nسلف في مناقبه، أعني: زيد بن حارثة.\nفصل:\nبعد خيبر وادي القرى في جمادي الآخرة سنة سبع افتتحها عنوة كما قال أبو عمر (^١).\nوأما ابن إسحاق فذكر أنه - ﷺ - حاصر أهلها ليالي ثم انصرف راجعًا إلى المدينة، وفيها أصيب غلامه - ﷺ - مدعم، أصابه سهم غرب فقتله (^٢).\nوقد أسلف البخاري ذلك من حديث أبي هريرة واضحًا (^٣).\nقال البلاذري: ولما بلغ أهل تيماء ما وطئ به رسول الله - ﷺ - أهل وادي القرى صالحوه على الجزية فأقاموا ببلادهم وأرضهم في أيديهم، وولاها رسول الله - ﷺ - يزيد بن أبي سفيان، وكان إسلامه يوم\n_________\n(^١) \"الدرر في اختصار المغازي والسير\" ص ٢٠٧.\n(^٢) \"سيرة ابن هشام\" ٣/ ٣٩١.\n(^٣) سلف برقم (٤٢٣٤) باب: غزوة خيبر.","vol":"21","page":392},{"text":"فتحها (^١). وروى عن عمر بن عبد العزيز أن عمر أجلى أهل فدك وتيماء وخيبر (^٢).\nقال ابن سعد عطفًا على غزوة خيبر: ثم سرية عمر بن الخطاب إلى تُرَبَة في شعبان سنة سبع من الهجرة. على مثال عربة، ذكره الحازمي وقال: بقرب مكة على مسافة يومين منها، وذكره ابن سيده أيضًا قال: وبسكون الراء موضع من بلاد بني عامر بن مالك (^٣).\nثم سرية الصديق إلى بني كلاب بنجد بناحية ضرية في شعبان سنة سبع (^٤)، ثم سرية بشير بن سعد الأنصاري إلى فدك في شعبان أيضًا، ثم سرية غالب بن عبد الله الليثي إلى الميفعة في رمضان وهو وراء بطن نخل، وبوب عليها البخاري فيما يأتي، باب بعثه - ﵇ - أسامة بن زيد إلى الحرقات من جهينة، ثم سرية بشير بن سعد الأنصاري إلى يمن وجبار في شوال.\nقال ابن سعد: ثم عمرة القضاء (^٥). وستأتي.\nفصل:\nاستشهد بخيبر جماعة من قريش: ربيعة بن أكثم (^٦)، ورفاعة بن مسروح من بني الأسد، ومن الأنصار وغيرهم، وذكرهم ابن سعد\n_________\n(^١) ورد بهامش الأصل: الذي رأيته غير واحد صرح به أنه أسلم يوم الفتح ولكن البلاذري كذا ذكر، كما قال شيخنا، وقد نقله كذلك أبو الفتح اليعمري، وفيه ما فيه.\n(^٢) \"فتوح البلدان\" ص ٤٨.\n(^٣) \"المحكم\" ١٠/ ١٧٣.\n(^٤) ورد بهامش الأصل: وذكرها مسلم بعد عمرة القضاء إلى بني فزارة.\n(^٥) \"طبقات ابن سعد\" ٢/ ١١٧ - ١٢٠.\n(^٦) ورد في هامش الأصل: سقط: وثقف بن عمرو.","vol":"21","page":393},{"text":"خمسة عشر، وزاد غيره على ذلك (^١)، وقتل من اليهود ثلاثة وتسعون رجلًا (^٢).\nفائدة:\nذكر ابن إسحاق بإسناده عن عمرو أنه - ﷺ - لما أشرف على خيبر قال لأصحابه وأنا فيهم: \"قفوا\"، ثم قال: \"اللهم رب السموات وما أظللن، ورب الأرضين وما أقللن، ورب الشياطين وما أضللن، ورب الرياح وما ذرين، فإنا نسألك من خير هذِه القرية وخير أهلها وخير ما فيها، ونعوذ بك من شرها وشر أهلها وشر ما فيها، أقدموا بسم الله\". قال: وكان يقولها لكل قرية دخلها (^٣).\n_________\n(^١) ورد بهامش الأصل: ذكر الشهداء ابن سيد الناس في \"سيرته\" جماعة من قريش ومن الأنصار، وكأنه سقط من الأصل شيء، والله أعلم.\n(^٢) \"طبقات ابن سعد\" ٢/ ١٠٧.\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ٣٧٩.","vol":"21","page":394},{"text":"<span data-type='title' id=toc-2485>٤٣ - باب عُمْرَةُ الْقَضَاءِ</span>\nذَكَرَهُ أَنَسٌ عَنِ النَّبِيِّ - ﷺ -.\n\n٤٢٥١ - حَدَّثَنِي عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: لَمَّا اعْتَمَرَ النَّبِيُّ - ﷺ - فِي ذِي الْقَعْدَةِ، فَأَبَى أَهْلُ مَكَّةَ أَنْ يَدَعُوهُ يَدْخُلُ مَكَّةَ، حَتَّى قَاضَاهُمْ عَلَى أَنْ يُقِيمَ بِهَا ثَلَاثَةَ أَيَّامٍ، فَلَمَّا كَتَبُوا الْكِتَابَ كَتَبُوا: هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللهِ. قَالُوا: لَا نُقِرُّ بِهَذَا، لَوْ نَعْلَمُ أَنَّكَ رَسُولُ اللهِ مَا مَنَعْنَاكَ شَيْئًا، وَلَكِنْ أَنْتَ مُحَمَّدُ بْنُ عَبْدِ اللهِ. فَقَالَ: \"أَنَا رَسُولُ اللهِ، وَأَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ\". ثُمَّ قَالَ لِعَلِيٍّ \"امْحُ رَسُولَ اللهِ\". قَالَ عَلِيٌّ: لَا وَاللهِ لَا أَمْحُوكَ أَبَدًا. فَأَخَذَ رَسُولُ اللهِ - ﷺ - الْكِتَابَ، وَلَيْسَ يُحْسِنُ يَكْتُبُ، فَكَتَبَ: هَذَا مَا قَاضَى مُحَمَّدُ بْنُ عَبْدِ اللهِ، لَا يُدْخِلُ مَكَّةَ السِّلَاحَ، إِلاَّ السَّيْفَ فِي الْقِرَابِ، وَأَنْ لَا يَخْرُجَ مِنْ أَهْلِهَا بِأَحَدٍ، إِنْ أَرَادَ أَنْ يَتْبَعَهُ، وَأَنْ لَا يَمْنَعَ مِنْ أَصْحَابِهِ أَحَدًا، إِنْ أَرَادَ أَنْ يُقِيمَ بِهَا. فَلَمَّا دَخَلَهَا وَمَضَى الأَجَلُ أَتَوْا عَلِيًّا فَقَالُوا: قُلْ لِصَاحِبِكَ: اخْرُجْ عَنَّا، فَقَدْ مَضَى الأَجَلُ. فَخَرَجَ النَّبِيُّ - ﷺ - فَتَبِعَتْهُ ابْنَةُ حَمْزَةَ تُنَادِى: يَا عَمِّ يَا عَمِّ. فَتَنَاوَلَهَا عَلِيٌّ، فَأَخَذَ بِيَدِهَا وَقَالَ لِفَاطِمَةَ - ﵍ -: دُونَكِ ابْنَةَ عَمِّكِ. حَمَلَتْهَا فَاخْتَصَمَ فِيهَا عَلِيٌّ وَزَيْدٌ وَجَعْفَرٌ. قَالَ عَلِيٌّ: أَنَا أَخَذْتُهَا وَهْيَ بِنْتُ عَمِّي. وَقَالَ جَعْفَرٌ: ابْنَةُ عَمِّي وَخَالَتُهَا تَحْتِي. وَقَالَ زَيْدٌ: ابْنَةُ أَخِي.\nفَقَضَى بِهَا النَّبِيُّ - ﷺ - لِخَالَتِهَا وَقَالَ \"الْخَالَةُ بِمَنْزِلَةِ الأُمِّ\". وَقَالَ لِعَلِيٍّ: \"أَنْتَ مِنِّي وَأَنَا مِنْكَ\". وَقَالَ لِجَعْفَرٍ \"أَشْبَهْتَ خَلْقِي وَخُلُقِي\". وَقَالَ لِزَيْدٍ \"أَنْتَ أَخُونَا وَمَوْلَانَا\". وَقَالَ عَلِيٌّ: أَلَا تَتَزَوَّجُ بِنْتَ حَمْزَة؟. قَالَ: \"إِنَّهَا ابْنَةُ أَخِي مِنَ الرَّضَاعَةِ\". [انظر: ١٧٨١ - مسلَم: ١٧٨٣ - فتح: ٧/ ٤٩٩]\n\n٤٢٥٢ - حَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا سُرَيْجٌ، حَدَّثَنَا فُلَيْحٌ ح.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي أَبِي، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ مُعْتَمِرًا،","vol":"21","page":395},{"text":"فَحَالَ كُفَّارُ قُرَيْشٍ بَيْنَهُ وَبَيْنَ الْبَيْتِ، فَنَحَرَ هَدْيَهُ، وَحَلَقَ رَأْسَهُ بِالْحُدَيْبِيَةِ، وَقَاضَاهُمْ عَلَى أَنْ يَعْتَمِرَ الْعَامَ الْمُقْبِلَ، وَلَا يَحْمِلَ سِلَاحًا عَلَيْهِمْ إِلاَّ سُيُوفًا، وَلَا يُقِيمَ بِهَا إِلاَّ مَا أَحَبُّوا، فَاعْتَمَرَ مِنَ الْعَامِ الْمُقْبِلِ، فَدَخَلَهَا كَمَا كَانَ صَالَحَهُمْ، فَلَمَّا أَنْ أَقَامَ بِهَا ثَلَاثًا أَمَرُوهُ أَنْ يَخْرُجَ، فَخَرَجَ. [انظر: ٢٧٠١ - فتح: ٧/ ٤٩٩]\n\n٤٢٥٣ - حَدَّثَنِي عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ قَالَ: دَخَلْتُ أَنَا وَعُرْوَةُ بْنُ الزُّبَيْرِ الْمَسْجِدَ، فَإِذَا عَبْدُ اللهِ بْنُ عُمَرَ - ﵄ - جَالِسٌ إِلَى حُجْرَةِ عَائِشَةَ، ثُمَّ قَالَ: كَمِ اعْتَمَرَ النَّبِيُّ - ﷺ -؟ قَالَ: أَرْبَعًا. [انظر: ١٧٧٥ - مسلم: ١٢٥٥ - فتح: ٧/ ٥٠٨]\n\n٤٢٥٤ - ثُمَّ سَمِعْنَا اسْتِنَانَ عَائِشَةَ، قَالَ عُرْوَةُ: يَا أُمَّ الْمُؤْمِنِينَ، أَلَا تَسْمَعِينَ مَا يَقُولُ أَبُو عَبْدِ الرَّحْمَنِ: إِنَّ النَّبِيَّ - ﷺ - اعْتَمَرَ أَرْبَعَ عُمَرٍ؟ فَقَالَتْ: مَا اعْتَمَرَ النَّبِيُّ - ﷺ - عُمْرَةً إِلاَّ وَهْوَ شَاهِدُهُ، وَمَا اعْتَمَرَ فِي رَجَبٍ قَطُّ. [انظر: ١٧٧٦ - مسلم: ١٢٥٥ - فتح: ٧/ ٥٠٨]\n\n٤٢٥٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، سَمِعَ ابْنَ أَبِي أَوْفَى يَقُولُ: لَمَّا اعْتَمَرَ رَسُولُ اللهِ - ﷺ - سَتَرْنَاهُ مِنْ غِلْمَانِ الْمُشْرِكِينَ وَمِنْهُمْ؛ أَنْ يُؤْذُوا رَسُولَ اللهِ - ﷺ -. [انظر: ١٦٠٠ - فتح: ٧/ ٥٠٨]\n\n٤٢٥٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ -هُوَ ابْنُ زَيْدٍ- عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَدِمَ رَسُولُ اللهِ - ﷺ - وَأَصْحَابُهُ، فَقَالَ الْمُشْرِكُونَ: إِنَّهُ يَقْدَمُ عَلَيْكُمْ وَفْدٌ وَهَنَهُمْ حُمَّى يَثْرِبَ. وَأَمَرَهُمُ النَّبِيُّ - ﷺ - أَنْ يَرْمُلُوا الأَشْوَاطَ الثَّلَاثَةَ، وَأَنْ يَمْشُوا مَا بَيْنَ الرُّكْنَيْنِ، وَلَمْ يَمْنَعْهُ أَنْ يَأْمُرَهُمْ أَنْ يَرْمُلُوا الأَشْوَاطَ كُلَّهَا إِلاَّ الإِبْقَاءُ عَلَيْهِمْ. وَزَادَ ابْنُ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا قَدِمَ النَّبِيُّ - ﷺ - لِعَامِهِ الَّذِي اسْتَأْمَنَ قَالَ: \"ارْمُلُوا\". لِيَرَى الْمُشْرِكُونَ قُوَّتَهُمْ، وَالْمُشْرِكُونَ مِنْ قِبَلِ قُعَيْقِعَانَ. [انظر: ١٦٠٢ - مسلم: ١٢٦٦ - فتح: ٧/ ٥٠٨]\n\n٤٢٥٧ - حَدَّثَنِي مُحَمَّدٌ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: إِنَّمَا سَعَى النَّبِيُّ - ﷺ - بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ؛ لِيُرِىَ","vol":"21","page":396},{"text":"الْمُشْرِكِينَ قُوَّتَهُ. [انظر: ١٦٠٢ - مسلم: ١٢٦٦ - فتح: ٧/ ٥٠٩]\n\n٤٢٥٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: تَزَوَّجَ النَّبِيُّ - ﷺ - مَيْمُونَةَ وَهْوَ مُحْرِمٌ، وَبَنَى بِهَا وَهْوَ حَلَالٌ، وَمَاتَتْ بِسَرِفَ. [انظر: ١٨٣٧ - مسلم: ١٤١٠ - فتح: ٧/ ٥٠٩]\n\n٤٢٥٩ - وَزَادَ ابْنُ إِسْحَاقَ: حَدَّثَنِي ابْنُ أَبِي نَجِيحٍ وَأَبَانُ بْنُ صَالِحٍ، عَنْ عَطَاءٍ وَمُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: تَزَوَّجَ النَّبِيُّ - ﷺ - مَيْمُونَةَ فِي عُمْرَةِ الْقَضَاءِ. [انظر: ١٨٣٧ - مسلم:١٤١٠ - فتح: ٧/ ٥٠٩]\nيقال لهذِه العمرة: عمرة القضية، وعمرة القضاء -كما سيأتي.\nفكان من خبرها أنه - ﷺ - خرج في ذي القعدة من السنة السابعة قاصدًا مكة للعمرة على ما عاقد عليه قريشًا - في الحديبية، فلما اتصل ذلك بقريش خرج أكابر منهم عن مكة؛ عداوة لله ولرسوله، ولم يقدروا على الصبر في رؤيته يطوف بالبيت هو وأصحابه، فدخل - ﷺ - مكة وأتم الله له عمرته، وقعد بعض المشركين بقعيقعان ينظرون إلى المسلمين وهم يطوفون بالبيت، فأمرهم - ﷺ - بالرمل ليُروا المشركين جلدهم لما قالوا: وهنتهم حمى يثرب، وتزوج - ﷺ - في هذِه العمرة ميمونة بنت الحارث الهلالية، قيل: تزوج بها قبل الإحرام، وقيل: بعد أن حل منها، وقيل: في حال إحرامه، فلما تمت الأيام الثلاثة التي هي أمد الصلح جاء حويطب بن عبد العزى ومعه سهيل بن عمرو إلى رسول الله - ﷺ - عن المشركين بأن يخرج عن مكة، ولم يمهلوه أن يبني على ميمونة ويصنع لهم طعامًا، فقال حويطب: اخرج عنا، فلا حاجة لنا بطعامك، فقال له سعد: يا عاض بظر أمه، أرضك وأرض أمك دونه، فأسكته رسول الله - ﷺ - فخرج وبنى بها بسرف وماتت به سنة ثلاث وستين وقيل: سنة ست وستين، وصلى عليها","vol":"21","page":397},{"text":"ابن عباس (^١) وابن الأصم وكلاهما ابن أخت لها وفيها نزلت: ﴿وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ﴾ [الأحزاب: ٥٠] في أحد الأقوال وذلك أن الخاطب جاءها وهي على بعير لها فقالت: البعير وما عليه لرسول الله - ﷺ -.\nوذكر ابن سعد: أن المعتمر بهم كانوا ألفين هم أهل الحديبية ومن انضاف إليهم، إلا من مات منهم أو استشهد بخيبر، واستخلف على المدينة أبا رُهم الغفاري، وقيل: غيره، وساق ستين بدنة وجعل عليها ناجية بن جندب ومائة فرس قدم عليها محمد بن مسلمة أمامه وجعل على السلاح أوس بن خولي في مائتي (^٢) رجل ببطن يأجج، ثم خلفهم غيرهم حتى قضى الكل مناسك عمرتهم (^٣).\nوقول البخاري: (ذكره أنس عن النبي - ﷺ -)، هذا أسنده البيهقي في \"دلائله\" من حديث معمر، عن الزهري عنه قال: لما دخل رسول الله - ﷺ - مكة في عمرة القضاء مشى عبد الله بن رواحة بين يديه وهو يقول:\nخلوا بني الكفار عن سبيله … قد نزل الرحمن في تنزيله\nبأن خير القتل في سبيله … نحن قتلناكم على تأويله\nكما قتلناكم على تنزيله (^٤).\nوأسنده ابن حبان في \"صحيحه\" من حديث ثابت عنه بزيادة:\nوبذهل الخليل عن خليله … يا رب إني مؤمن بقيله\nفقال له عمر: يا ابن رواحة، أتقول الشعر بين يدي رسول الله - ﷺ،\n_________\n(^١) ورد بهامش الأصل: سقط: ودخل قبرها هو ودخل غيرهما.\n(^٢) عند ابن سعد (مائة).\n(^٣) \"طبقات ابن سعد\" ٢/ ١٢٠ - ١٢١.\n(^٤) \"دلائل النبوة\" ٤/ ٣٢٢.","vol":"21","page":398},{"text":"فقال - ﷺ -: \"دعه يا عمر، لهذا أشد عليهم من وقع النبل\" (^١). وأوله في\n\"إكليل الحاكم\":\nبسم الذي لا دين إلا دينه .... بسم الذي محمد رسوله\nأنا الشهيد أنه رسوله … قد أنزل الرحمن في تنزيله\nفي صحف تتلى على رسوله\nزاد النيسابوري في \"شرفه \": أعرف حق الله في قوله.\nوزعم ابن هشام في \"سيرته\" أن قوله:\nنحن قتلناكم على تأويله … كما قتلناكم على تنزيله\nلعمار بن ياسر قالها يوم صفين يريد الذي فيه عمار مع علي وهو ظاهر؛ لأن المشركين لم يقاتلوا على التأويل (^٢)، وذكره ابن عقبة من طريق الزهري بعد (خلوا):\nأنا الشهيد أنه رسوله (^٣).\nوقال مجاهد: فيما ذكره عبد بن حميد: لما صده قريش عام الحديبية وفخروا بذلك ما قصه الله، فدخل عليهم من قابل، وأنزل الله تعالئ في ذلك: ﴿الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ﴾ (^٤).\nوقال الحاكم في \"إكليله\":\nقد تواترت الأخبار عن أئمة المغازي أنه لما دخل هلال ذي القعدة من سنة سبع أمر - ﷺ - أصحابه أن يعتمروا عمرتهم ولا يتخلف منهم أحدًا\n_________\n(^١) \"صحيح ابن حبان\" ١٣/ ١٠٤ (٥٧٨٨).\n(^٢) \"سيرة ابن هشام\" ٣/ ٤٢٥ - ٤٢٦.\n(^٣) رواه عنه البيهقي في \"الدلائل\" ٤/ ٣١٤ - ٣١٥.\n(^٤) انظر: \"الدر المنثور\" ١/ ٣٧٣.","vol":"21","page":399},{"text":"ممن شهد الحديبية، وخرج معه قوم من المسلمين سوى أهل الحديبية ممن لم يشهد صلح الحديبية عُمَّارًا، فكان المسلمون فيها ألفين سوى النساء والصبيان وتسمى هذِه العمرة بعمرة الصلح وعمرة القضاء، كما سلف. والقضاء: الفصل.\nقلت: وأحرم من باب المسجد بذي الحليفة ولبى، والمسلمون معه يلبون.\nوقال السهيلي: سميت عمرة القضاء؛ لأنه - ﷺ - قاضى قريشًا عليها، لا لأنه قضى العمرة التي صُدَّ عنها فيها، فإنها لم تكن فسدت بصدهم عن البيت، بل كانت عمرة تامة متقبلة حتى أنهم حين حلقوا شعورهم بالحل احتملتها الريح، فألقتها في الحرم فهي معدودة في عُمَر النبي - ﷺ - (^١)، قال ابن الأثير: وذكر البخاري لها في الغزوات وليست منها؛ لأنها تضمنت ذكر المصالحة مع المشركين بالحديبية.\nثم ذكر البخاري في الباب أحاديث:\nأحدها: حديث أبي إسحاق، عن البراء قَالَ: اعْتَمَرَ رسول الله - ﷺ - فِي ذِي القَعْدَةِ، فَأَبَى أَهْلُ مَكَّةَ .. الحديث بطوله.\nذكره في الصلح في باب كيف يكتب هذا ما صالح فلان بن فلان (^٢)، سندًا ومتنًا إلا أنه قال هنا: لا نقر بهذا وقال: هناك: لا نقر بها، وقال هنا: (فأخذ رسول الله - ﷺ - الكتاب وليس يحسن يكتب فكتب). وقد سلف تأويله هناك.\nوقوله: (أتوا عليًّا وقالوا قل لصاحبك يخرج عنا) وقد سلف من القائل لذلك، واقتصر الدمياطي على حويطب وقال هنا عن علي: (أنا أخذتها)، وقال هناك: أنا أحق بها.\n_________\n(^١) \"الروض الأنف\" ٤/ ٧٧.\n(^٢) سلف برقم (٢٦٩٨).","vol":"21","page":400},{"text":"وقوله: (وقال زيد: ابنة أخي) أي: لأنه كان - ﷺ - آخى (^١) بمكة بين مولاه زيد وعمه حمزة، وفي آخره (قال علي: ألا تتزوج ابنة حمزة؟ قال: \"إنها ابنة أخي من الرضاعة\" واسمها أمامة على أحد الأقوال الستة (^٢) فيها أو أمة الله أو سلمى أو عمارة أو فاطمة، وأمها سلمة بنت عميس، وعمارة بنت حمزة أمة خولة بنت قيس بن قهد من بني مالك بن النجار، ويعلى بن حمزة وعامر بن حمزة درج أمهما من بني عبيد بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس. وكان حمزة يكنى بيعلى وعمارة أيضا، وكان ليعلى أولاد: عمارة والفضل والزبير وعقيل ومحمد درجوا، فلم يبق لحمزة عقب. وقوله: (وقال جعفر ابنة عمي وخالتها تحتي) هي أسماء بنت عميس الخثعمية، ولدت لجعفر أولادًا، ثم ولدت للصديق محمدًا، ثم ولدت لعلي يحيى، زاد ابن سعد: وعونًا (^٣).\nوقوله: (هذا ما قاضى) القضاء قطع الأشياء والنزاع منها بأحكام فكأنهم قسموا ما كان بينهم مما اتفقوا عليه، وإنما شرطوا أن يكون السيف في القراب ليكون ذلك أمارة للسلم، فلا يظن أنهم دخلوا قهرًا، وعادة العرب لا يفارقهم السلاح في سلم أو حرب.\nوالقراب معروف: شيء يخرز من الجلود.\nوقضاؤه - ﷺ - بابنة حمزة لخالتها فيه أن النساء أولى بالحضانة من\n_________\n(^١) ورد في هامش الأصل: هذا بناءً على أنه - ﷺ - آخى بين المهاجرين بعضهم في بعض بمكة، وهذا قد أنكره أبو العباس بن تيمية إنكارًا شديدًا في الرد على الرافضي، والظاهر أنه قاله تأويلًا لقوله تعالى: ﴿فَإِخْوَانُكُمْ فِي الدِّينِ﴾ ولهذا قال له - ﵇ -: \"أنت أخونا ومولانا\" والله أعلم.\n(^٢) ورد بهامش الأصل: ذكرها خمسة فقط.\n(^٣) \"الطبقات الكبرى\" ٣/ ٢٠.","vol":"21","page":401},{"text":"الرجال، والعصبة إنما حقهم في ولاية العقود وإنالة المال ونحوهما، والأصل في الحضانة الأم، وهي أولى من الأب؛ لأنها أحنى على الولد، وأهدى لما يصلحة فإذا عدمت فأمها.\nالحديث الثاني:\nحديث ابن عُمَرَ ﵄ أنه - ﵇ - خَرَجَ مُعْتَمِرًا، فَحَالَ كُفَّارُ قُرَيْشٍ بَيْنَهُ وَبَيْنَ البَيْتِ، فَنَحَرَ هَدْيَهُ، وَحَلَقَ رَأْسَهُ بِالْحُدَيْبِيَةِ، وَقَاضَاهُمْ عَلى أَنْ يَعْتَمِرَ العَامَ المُقْبِلَ، وَلَا يَحْمِلَ سلَاحًا عَلَيْهِمْ إِلَّا سُيُوفًا، وَلَا يُقِيمَ بِهَا إِلَّا مَا أَحَبُّوا، فَاعْتَمَرَ مِنَ العَامِ المُقْبِلِ، فَدَخَلَهَا كَمَا كَانَ صَالَحَهُمْ، فَلَمَّا أَنْ أَقَامَ بِهَا ثَلَاثًا أَمَرُوهُ أَنْ يَخْرُجَ فَخَرَجَ.\nهذا الحديث سلف في باب الصلح مع المشركين بالسند والمتن سواء، و(سريج) شيخ شيخ البخاري -بالسين المهملة- ابن النعمان الجوهري، مات سنة سبع عشرة ومائتين، روى عنه مرة، وهنا روى عن واحد عنه.\nالحديث الثالث:\nحديث ابن عمر ﵄ في عمرة رجب وإنكار عائشة عليه. سلف في العمرة سندًا ومتنًا، إلا أنه هناك أبسط، ورواه هنا عن قتيبة، عن جرير. وهناك عن عثمان بن أبي شيبة، عن جرير به (^١).\nالحديث الرابع:\nحديث ابن أَبِي أَوْفَى ﵄ في العمرة أيضًا. وقد سلف قريبًا في الحديبية سندًا ومتنًا (^٢).\n_________\n(^١) هكذا ذكره المصنف، وإنما رواه البخاري هنا عن عثمان، وهناك عن قتيبة.\n(^٢) سلف برقم (٤١٨٨).","vol":"21","page":402},{"text":"الحديث الخامس:\nحديث ابن عَبَّاسٍ ﵄ في الرمل. سلف في الحج (^١) كيف كان بدء الرمل سندًا ومتنًا.\nوقال في آخره: وَزَادَ ابن سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ قَالَ: لَمَّا قَدِمَ رسول الله - ﷺ - لِعَامِهِ الذِي اسْتَأمَنَ قَالَ: \"ارْمُلُوا\" … ليُريَ المشركينَ قُوَّتَهُمْ، وَالْمُشْرِكُونَ مِنْ قِبَلِ قُعَيْقِعَانَ.\nئم ساق عن عَطَاء، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: إِنَّمَا سَعَى النَّبِيُّ - ﷺ - بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَة؛ لِيُرِيَ المُشْرِكِينَ قُوَّتَهُ.\nومعنى (وهنتهم حمى يثرب) أضعفتهم، وروي: وهنهم.\nويثرب من كلام المشركين وقد روي النهي عنه (^٢). والوفد: القوم يفدون. والرمل: الهرولة.\nوقوله: (وأن يمشوا بين الركنين) يعني: اليماني والأسود وهذا مذهب ابن عباس، والفقهاء على الرمل في جميع الثلاث، وكره بعضهم تسميته شوطًا، وإنما يقال: (طوف) (^٣). والحديث يرده.\nالحديث السادس:\nوهو في الحقيقة ثامن: حديث ابن عَبَّاسٍ ﵄ قَالَ: تَزَوَّجَ رسول الله - ﷺ - مَيْمُونَةَ وَهْوَ مُحْرِمٌ، وَبَنَى بِهَا وَهْوَ حَلَالٌ، وَمَاتَتْ بِسَرِفَ.\n_________\n(^١) في هامش الأصل: لعله سقط: (في باب).\n(^٢) رواه أحمد ٤/ ٢٨٥ من حديث البراء مرفوعًا: \"من سمى المدينة يثرب فليستغفر الله -﷿-، هي طابة، هي طابة\". وضعفه الألباني في \"الضعيفة\" (٤٦٠٧)؛ لأجل يزيد بن أبى زياد.\n(^٣) في هامش الأصل: لعله: طوفة.","vol":"21","page":403},{"text":"وَزَادَ ابن إِسْحَاقَ: حَدَّثَنِي ابن أَبِي نَجِيحٍ وَأَبَانُ بْنُ صَالِحٍ، عَنْ عَطَاءٍ وَمُجَاهِدٍ، عَنِ ابن عَبَّاسٍ ﵄ تزوجها فِي عُمْرَةِ القَضَاءِ.\nوهذا رويناه في \"السيرة\" من طريق زياد بن عبد الله عنه (^١)، وسلف في الحج مسندًا من طريق النسائي وغيره إليه (^٢)، والبخاري أخرجه هناك في باب: تزويج المحرم من طريق الأوزاعي، عن عطاء بن أبي رباح، عن ابن عباس أنه - ﷺ - تزوجها وهو محرم، وقد سلف الكلام عليه هناك، فليراجع.\nفصل:\nذكر ابن سعد بعد عمرة القضاء سرية ابن أبي العوجاء إلى بني سليم في ذي الحجة سنة سبع، بعث ابن أبي العوجاء السلمي في خمسين رجلًا إلى بني سليم، فخرج إليهم وتقدمه عين لهم كان معهم فحذرهم فجمعوا، فأتاهم ابن أبي العوجاء وهم معدون له، فدعاهم إلى الإسلام قالوا: لا حاجة لنا إلى ما دعوتنا إليه فتراموا بالنبل ساعة وجعلت الأمداد تأتي حتى أحدقوا بهم من كل ناحية، فقاتل القوم قتالًا شديدًا حتى قتل عامتهم وأصيب ابن أبي العوجاء جريحًا مع\nالقتلى ثم تحامل حتى بلغ رسول الله - ﷺ - فقدموا المدينة في أول صفر\nسنة ثمان. قال ابن سعد: ثم سرية غالب بن عبد الله الليثي إلى بني الملوَّح بالكَديِد في صفر سنة ثمانٍ. قال: ثم سرية غالب بن عبد الله الليثي إلى مصاب أصحاب بشير بن سعد بفدك في صفر أيضًا. قال: ثم سرية شجاع بن وهب الأسدي إلى بني عامر في ربيع الأول سنة\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٣/ ٤٢٦.\n(^٢) النسائي ٥/ ١٩١ - ١٩٢.","vol":"21","page":404},{"text":"ثمان. قال: تم سرية كعب بن عمير الغفاري إلى ذات أطلاح في ربيع الأول، ثم مؤتة (^١).\n_________\n(^١) \"طبقات ابن سعد\" ٢/ ١٢٣ - ١٢٨.","vol":"21","page":405},{"text":"<span data-type='title' id=toc-2486>٤٤ - باب غَزْوَةُ مُوتَةَ مِنْ أَرْضِ الشَّأْمِ</span>\n٤٢٦٠ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ عَمْرٍو، عَنِ ابْنِ أَبِي هِلَالٍ قَالَ: وَأَخْبَرَنِي نَافِعٌ، أَنَّ ابْنَ عُمَرَ أَخْبَرَهُ أَنَّهُ وَقَفَ عَلَى جَعْفَرٍ يَوْمَئِذٍ وَهْوَ قَتِيلٌ، فَعَدَدْتُ بِهِ خَمْسِينَ بَيْنَ طَعْنَةٍ وَضَرْبَةٍ، لَيْسَ مِنْهَا شَيْءٌ فِي دُبُرِهِ. يَعْنِي: فِي ظَهْرِهِ. [٤٢٦١ - فتح:\n٧/ ٥١٠]\n\n٤٢٦١ - أَخْبَرَنَا أَحْمَدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ سَعِيدٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: أَمَّرَ رَسُولُ اللهِ - ﷺ - فِي غَزْوَةِ مُوتَةَ زَيْدَ بْنَ حَارِثَةَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إنْ قُتِلَ زَيْدٌ فَجَعْفَرٌ، وَإِنْ قُتِلَ جَعْفَرٌ فَعَبْدُ اللهِ بْنُ رَوَاحَةَ\". قَالَ عَبْدُ اللهِ: كُنْتُ فِيهِمْ فِي تِلْكَ الْغَزْوَةِ، فَالْتَمَسْنَا جَعْفَرَ بْنَ أَبِي طَالِبٍ، فَوَجَدْنَاهُ فِي الْقَتْلَى، وَوَجَدْنَا مَا فِي جَسَدِهِ بِضْعًا وَتِسْعِينَ مِنْ طَعْنَةٍ وَرَمْيَةٍ. [انظر: ٤٢٦٠ - فتح: ٧/ ٥١٠]\n\n٤٢٦٢ - حَدَّثَنَا أَحْمَدُ بْنُ وَاقِدٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - نَعَى زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ لِلنَّاسِ قَبْلَ أَنْ يَأْتِيَهُمْ خَبَرُهُمْ، فَقَالَ: \"أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَ جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَ ابْنُ رَوَاحَةَ فَأُصِيبَ - وَعَيْنَاهُ تَذْرِفَانِ- حَتَّى أَخَذَ الرَّايَةَ سَيْفٌ مِنْ سُيُوفِ اللهِ حَتَّى فَتَحَ اللهُ عَلَيْهِمْ\". [انظر: ١٢٤٦ - فتح: ٧/ ٥١٢]\n\n٤٢٦٣ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ قَالَ: أَخْبَرَتْنِي عَمْرَةُ قَالَتْ: سَمِعْتُ عَائِشَةَ - ﵂ - تَقُولُ لَمَّا جَاءَ قَتْلُ ابْنِ حَارِثَةَ وَجَعْفَرِ بْنِ أَبِي طَالِبٍ وَعَبْدِ اللهِ بْنِ رَوَاحَةَ - ﵃ - جَلَسَ رَسُولُ اللهِ - ﷺ - يُعْرَفُ فِيهِ الْحُزْنُ. قَالَتْ عَائِشَةُ: وَأَنَا أَطَّلِعُ مِنْ صَائِرِ الْبَابِ -تَعْنِي مِنْ شَقِّ الْبَابِ- فَأَتَاهُ رَجُلٌ فَقَالَ: أَيْ رَسُولَ اللهِ، إِنَّ نِسَاءَ جَعْفَرٍ. قَالَ: وَذَكَرَ بُكَاءَهُنَّ، فَأَمَرَهُ أَنْ يَنْهَاهُنَّ. قَالَ: فَذَهَبَ الرَّجُلُ، ثُمَّ أَتَى فَقَالَ: قَدْ نَهَيْتُهُنَّ. وَذَكَرَ أَنَّهُ لَمْ يُطِعْنَهُ، قَالَ: فَأَمَرَ أَيْضًا، فَذَهَبَ ثُمَّ أَتَى فَقَالَ: وَاللهِ لَقَدْ غَلَبْنَنَا. فَزَعَمَتْ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"فَاحْثُ فِي أَفْوَاهِهِنَّ مِنَ","vol":"21","page":406},{"text":"التُّرَابِ\" قَالَتْ عَائِشَةُ: فَقُلْتُ أَرْغَمَ اللهُ أَنْفَكَ، فَوَاللهِ مَا أَنْتَ تَفْعَلُ، وَمَا تَرَكْتَ رَسُولَ اللهِ - ﷺ - مِنَ الْعَنَاءِ. [انظر: ١٢٩٩ - مسلم: ٩٣٥ - فتح: ٧/ ٥١٢]\n\n٤٢٦٤ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ عَامِرٍ قَالَ: كَانَ ابْنُ عُمَرَ إِذَا حَيَّا ابْنَ جَعْفَرٍ قَالَ: السَّلَامُ عَلَيْكَ يَا ابْنَ ذِي الْجَنَاحَيْنِ. [انظر: ٣٧٠٩ - فتح: ٧/ ٥١٥]\n\n٤٢٦٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: سَمِعْتُ خَالِدَ بْنَ الْوَلِيدِ يَقُولُ: لَقَدِ انْقَطَعَتْ فِي يَدِى يَوْمَ مُوتَةَ تِسْعَةُ أَسْيَافٍ، فَمَا بَقِيَ فِي يَدِى إِلاَّ صَفِيحَةٌ يَمَانِيَةٌ. [٤٢٦٦ - فتح: ٧/ ٥١٥]\n\n٤٢٦٦ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسٌ قَالَ: سَمِعْتُ خَالِدَ بْنَ الْوَلِيدِ يَقُولُ: لَقَدْ دُقَّ فِي يَدِي يَوْمَ مُوتَةَ تِسْعَةُ أَسْيَافٍ، وَصَبَرَتْ فِي يَدِى صَفِيحَةٌ لِي يَمَانِيَةٌ. [انظر: ٤٢٦٥ - فتح: ٧/ ٥١٥]\n\n٤٢٦٧ - حَدَّثَنِي عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ حُصَيْنٍ، عَنْ عَامِرٍ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ - ﵄ - قَالَ: أُغْمِيَ عَلَى عَبْدِ اللهِ بْنِ رَوَاحَةَ، فَجَعَلَتْ أُخْتُهُ عَمْرَةُ تَبْكِي: وَاجَبَلَاهْ وَاكَذَا وَاكَذَا. تُعَدِّدُ عَلَيْهِ، فَقَالَ حِينَ أَفَاقَ: مَا قُلْتِ شَيْئًا إِلاَّ قِيلَ لِي: آنْتَ كَذَلِكَ؟ [٤٢٦٨ - فتح: ٧/ ٥١٦]\n\n٤٢٦٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْثَرُ، عَنْ حُصَيْنٍ، عَنِ الشَّعْبِيِّ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: أُغْمِيَ عَلَى عَبْدِ اللهِ بْنِ رَوَاحَةَ بِهَذَا، فَلَمَّا مَاتَ لَمْ تَبْكِ عَلَيْهِ. [انظر: ٤٢٦٧ - فتح: ٧/ ٥١٦]\n(مؤتة) بضم الميم وبالهمز قرية من أرض البلقاء أي: بأدناها من أرض الشام، وكانت في جمادى الأولى سنة ثمان، والفتح بعدها في رمضان.\nوأما الموتة بلا همز فضرب من الجنون، كما نبه عليه السهيلي (^١)،\n_________\n(^١) \"الروض الأنف\" ٤/ ٧٨.","vol":"21","page":407},{"text":"لكن في \"أمالي\" أبي الحسن علي بن سليمان الأخفش قال أبو العباس محمد بن يزيد: لا تهمز موتة.\nوقال صاحب \"المطالع\": أكثر الرواة لا يهمزونها. وأما ثعلب فلم يحك في \"فصيحه\" غير الهمز (^١)، وتبعه الجوهري (^٢) وآخرون. وفي \"الواعي\" و\"الجامع\" بالهمز ودونه، واقتصر ابن فارس على الهمز (^٣).\nولما ذكر ابن إسحاق أن مؤتة قرية من أرض البلقاء قال: لقيهم -يعني: زيد بن حارتة ومن معه- جموع الروم بقرية من قرى البلقاء يقال لها: مشارف، ثم دنا العدو، وانحاز المسلمون إلى قرية يقال لها: مؤتة (^٤).\nوهذا منه يؤذن أن مشارف غير مؤتة. وقد قال المبرد: المشرفية سيوف تنسب إلى المشارف من أرض الشام، وهو الموضع الملقب بمؤتة (^٥).\nفصل:\nوكان سببها أنه - ﷺ - بعث الحارث بن عمير الأزدي أحد بني لِهب بكسر اللام بكتابه إلى ملك الروم -وقيل: إلى ملك بصرى- فعرض له شرحبيل بن عمرو الغساني، فأوثقه (رباطًا) (^٦) ثم قدم فضربت عنقه\n_________\n(^١) \"الفصيح\" ص ٦٣.\n(^٢) \"الصحاح\" ١/ ٢٦٨. ما دة (موت).\n(^٣) \"مجمل اللغة\" ٣/ ٨١٩.\n(^٤) \"سيرة ابن هشام\" ٣/ ٤٣٣.\n(^٥) \"الكامل في اللغة والأدب\" ٢/ ٢٥٥.\n(^٦) غير مقروءة في الأصل، والمثبت من \"أسد الغابة\" ١/ ٤٠٨، \"الإصابة\" ١/ ٢٨٦، \"الاستيعاب\" ١/ ٣٦١ وغيرها.","vol":"21","page":408},{"text":"صبرًا ولم يقتل لرسول الله - ﷺ - رسول غيره، فاشتد ذلك عليه وندب الناس فأسرعوا، وأمر عليهم زيد بن حارثة. وقال: (\"إن أصيب زيد فجعفر، وإن أصيب فعبد الله بن رواحة\") فتجهزوا ثُم تهيئوا وعسكروا بالجرف، وهم ثلاثة آلاف، وأوصاهم أن يأتوا مقتل الحارث بن عمير، وأن يدعوا من هناك إلى الإسلام، فإن أجابوا وإلا استعانوا عليهم بالله وقاتلوهم. وخرج مشيعًا لهم حتى بلغ ثنية الوادع، فقال المسلمون: دفع الله عنكم وردكم صالحين غانمين: فلما ودع عبد الله بن رواحة بكى، فقال: ما يبكيك؟ فقال: أما والله ما بي حب الدنيا ولا صبابة بكم، ولكن سمعت رسول الله - ﷺ - يقرأ آية من كتاب الله يذكر فيها النار ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١] فكيف بالصدر بعد الورود، ثم قال:\nلكنني اسأل الرحمن مغفرة … وضربة ذات فرغ تقذف الزبدا\nأو طعنة بيدي حران مجهزة … بحربة تنفذ الأحشاء والكبدا\nحتى يقال إذا مروا على جَدَثي … أرشده الله من غاز وإن رشدا\nثم مضوا حتى نزلوا مُعان من أرض الشام بضم الميم. وقال الوقشي: الصواب فتحها فبلغ الناس أن هرقل نزل مآب من أرض البلقاء في مائة ألف من الروم، وانضم إليهم من لخم وجذام والقين وبهراء وتغلب مائة ألف منهم، عليهم رجل من بلي يقال له: مالك بن زافلة، فلما بلغ ذلك المسلمين فأقاموا على مُعان ليلتين ينظرون في أمرهم، وقالوا: نكتب لرسول الله - ﷺ - فنخبره بعدد عدونا، فإما أن يمدنا بالرجال، وإما أن يأمرنا بأمر فنمضي له، فشجع الناس عبد الله بن رواحة، وقال: يا قوم، والله إن الذي تكرهون للذي خرجتم تطلبون الشهادة، وما نقاتل الناس بعددٍ ولا قوة ولا كثرة، ما نقاتلهم","vol":"21","page":409},{"text":"إلا بهذا الدين الذي أكرمنا الله به، فانطلقوا فإنما هي إحدى الحسنيين، إما ظهور وإما شهادة، ثم التقى الناس فقتل الثلاثة كما أخبر - ﷺ -، زيد، ثم جعفر، ثم ابن رواحة، ثم أخذ الراية خالد بن الوليد، فدفع القوم وتحاشى بهم، ثم حاز وانحيز عنه، حتى انصرف بالناس كما ذكره ابن إسحاق (^١) وهو المحاز. وحكى ابن سعد وغيره أن الهزيمة كانت على المسلمين. وحكى أيضا أن الهزيمة كانت على الروم (^٢)، كما سيأتي في البخاري. ورفعت الأرض لرسول الله - ﷺ - فرأى معتركهم (^٣) فلما أخذ خالد اللواء قال: \"الآن حمي الوطيس\" (^٤).\nوعدد ابن إسحاق من استشهد من المسلمين، ومنهم الأمراء الثلاثة كما سلف (^٥)، ولما قدموا استقبلهم أهل المدينة يحثون في وجوهم التراب، ويقولون: يا فرارون، فيقول - ﷺ -: \"ليسوا بفرارين ولكنهم كرارين (^٦) إن شاء الله\" (^٧).\nوقد ذكر الحاكم شعر عبد الله بن رواحة لما ودع رسول الله - ﷺ -، قال - ﷺ - في حق زيد: \"دخل الجنة وهو يسعى\". وقال في حق جعفر: \"فإنه شهيد دخل الجنة، وهو يطير فيها بجناحين من ياقوت حيث شاء من الجنة\" وذكر شعره لما عقر فرسه، وهو أول من عقر فرسًا في الإسلام وقاتل. ثم ذكر شعر ابن رواحة وقتله، وأنه دخل معترضًا (^٨).\n_________\n(^١) \"سيرة ابن هشام\" ٣/ ٤٢٧ - ٤٣٥.\n(^٢) طبقات ابن سعد\"٢/ ١٣٠.\n(^٣) رواه البيهقي في \"الدلائل\" ٤/ ٣٦٤ - ٣٦٥.\n(^٤) رواه البيهقي في \"الدلائل\" ٤/ ٣٦٩.\n(^٥) \"سيرة ابن هشام\" ٣/ ٤٤٧.\n(^٦) كذا في الأصل وفي هامشها: الجادة: كرارون.\n(^٧) انظر: \"سيرة ابن هشام\" ٣/ ٤٣٨.\n(^٨) انظر: \"دلائل النبوة\" للبيهقي ٤/ ٣٦٣ - ٣٦٩.","vol":"21","page":410},{"text":"وعند ابن هشام أن جعفرًا أخذ اللواء بيمينه فقطعت وأخذها بشماله فقطعت، فاحتضنه بعضديه حتى قتل وهو ابن ثلاث وثلاثين سنة (^١).\nوفي \"الدلائل\" للبيهقي: لما أخذ خالد اللواء قال - ﷺ -: \"اللهم إنه سيف من سيوفك فأنت تنصره\" فمن يومئذ سمي خالد سيف الله (^٢). زاد ابن عائذ: ونعم عبد الله وأخو العشيرة.\nوفي حديث العطاف بن خالد: لما أصبح خالد جعل مقدمته ساقته وساقته مقدمته، وميمنته ميسرته، وميسرته ميمنته، فأنكر الروم ذلك وقالوا: قد جاءهم مدد، فرعبوا وانكشفوا منهزمين فقتلوا مقتلة لم يقتلها قوم (^٣). وفي حديث جابر بن عبد الله: وغنم المسلمون بعض أمتعة المشركين.\nإذا عرفت ذلك فقد ساق البخاري في الباب أحاديث:\nأحدها: عَمْرو، عَنِ ابن أَبِي هِلَالٍ قَالَ: وَأَخْبَرَنِي نَافِعٌ، أَنَّ ابن عُمَرَ أَخْبَرَهُ أَنَّهُ وَقَفَ عَلَى جَعْفَرٍ يَوْمَئِذٍ وَهْوَ قَتِيلٌ، فَعَدَدْتُ بِهِ خَمْسِينَ بَيْنَ طَعْنَةٍ وَضَرْبَةٍ، ولَيْسَ مِنْهَا شَى فِي دُبُرِهِ.\nوذكر في الحديث بعده (فوجدناه في القتلى، ووجدنا في جسده بضعًا وتسعين بين طعنة ورمية) ولا تحالف بينهما؛ لأنه لم يعد الرمي في الأولى.\nو(ابن أبي هلال) هو سعيد بن أبي هلال الليثي الذي ولد بمصر سنة سبعين، ونشأ بالمدينة، ثم رجع إلى مصر في خلافة هشام، ومات بها سنة ثلاثين أو خمس وثلاثين ومائة.\n_________\n(^١) \"سيرة ابن هشام\" ٣/ ٤٣٤.\n(^٢) \"دلائل النبوة\" ٤/ ٣٦٧ - ٣٦٨.\n(^٣) رواه البيهقي في \"الدلائل\" ٤/ ٣٧٠.","vol":"21","page":411},{"text":"ثانيها: حديث ابن عُمَرَ: \"إِنْ قُتِلَ زَيْدٌ فَجَعْفرٌ\" .. إلى آخره.\nسلف، رواه عن أحمد بن أبي بكر، عن المغيرة بن عبد الرحمن، عن عبد الله بن سعيد بن أبي هند، عن نافع، عنه. وليس للمغيرة في \"الصحيح\" غيره، وهو ثقة وإن ضعفه أبو داود. عرض عليه الرشيد قضاء المدينة وجائزة أربعة آلاف دينار فامتنع فأجازه بألفين (^١)، وكان فقيه المدينة بعد مالك، ومات سنة ست أو ثمان وثمانين ومائة، وروى عمر بن الحكم، عن أبيه قال: جاء النعمان بن مهض اليهودي\nفوقف مع الناس وقال للنبي - ﷺ -: أبا القاسم إن كنت نبيًا فسميت من سميت قليلًا أو كثيرًا أصيبوا جميعًا؛ لأن الأنبياء في بني إسرائيل كانوا إذا استعملوا الرجل على القوم فقالوا: إن أصيب فلان ففلان فلو سمى مائة أصيبوا جميعًا، ثم جعل اليهودي يقول لزيد: اعهد فلا ترجع إلى محمد أبدًا، إن كان محمد نبيًا، قال زيد: أشهد أنه نبي صادق بار.\nفائدة: ظواهر الحديث أن زيدًا أصيب أولًا، ثم جعفر، ثم ابن رواحة. بل صريح حديث أنس الآتي، وكذا حديث الحكم السالف.\nوقال ابن إسحاق: قول كعب بن مالك يصدق أن جعفرًا كان أول قتيل، وهو:\nإذ يقتدون بجعفر ولوائه … قُدَّامَ أولهم ونعم الأول\nحتى تفرجت الصفوف وجعفر … حيث اللقاء تحت الصفوف مجدّل (^٢)\nوكذا ذكر ابن سعد، عن أبي عامر أنه أول قتيل، ثم زيد، ثم عبد\n_________\n(^١) عليها في الأصل: حاشية: بألفي دينار.\n(^٢) انظر: \"سيرة ابن هشام\" ٣/ ٤٤٤.","vol":"21","page":412},{"text":"الله بن رواحة، ثم انهزم المسلمون أسوأ هزيمة رأيتها قط، حيث لم أر اثنين جميعًا، ثم أخذ اللواء رجل من الأنصار فسلمه لخالد -في حديث عروة: فأخذه ثابت بن أقرم العجلاني، ثم تسلمه خالد (^١) - فحمل على الروم، فهزمهم الله أسوأ هزيمة رأيتها قط حتى وضع المسلمون أسيافهم حيث شاءوا (^٢).\nالحديث الثالث:\nحديث أَنَسٍ - ﵁ - أنه - ﵇ -: نَعَى زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ لِلنَّاسِ قَبْلَ أَنْ يَأْتِيَهُمْ خَبَرُهُمْ، فَقَالَ: \"أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَها جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَ ابن رَوَاحَةَ فَأُصِيبَ -وَعَيْنَاهُ تَذْرِفَانِ- حَتَّى أَخَذَ الرَّايَةَ سَيْف مِنْ سُيُوفِ اللهِ حَتَّى فَتَحَ اللهُ عَلَيْهِمْ\".\nهذا الحديث سلف في الجهاد (^٣)، وهو ظاهر في نصره على الكفار، وكذا قوله في الجنائز والجهاد: \"ثم أخذها خالد من غير إمرة ففتح له\".\nومعنى: (نعى زيدًا) .. إلى آخره أخبر بموتهم، وقوله: (تذرفان) أي: الدمع، وقيل: (تدمعان) وهو مثله.\nالحديث الرابع:\nحديث عَائِشَةَ ﵂ في قتل هؤلاء الثلاثة: جلس يُعرف فيه الحزن.\nسلف بطوله في الجنائز. و(صائر الباب): شقه، كما صرح به فيه.\n_________\n(^١) \"سيرة ابن هشام\" ٣/ ٤٣٥، \"دلائل النبوة\" ٤/ ٣٦٤.\n(^٢) \"الطبقات الكبرى\" ٢/ ١٣٠.\n(^٣) سلف برقم (٢٧٩٨) باب: تمني الشهادة.","vol":"21","page":413},{"text":"وقوله: (\"فَاحْثُ فِي أَفْوَاهِهِنَّ مِنَ التُّرَابِ\") وقع هنا بكسر الثاء وفيه لغتان كما سلف. حثا يحثو، وحثى يحثي حثيًا.\nو(العناء): النصب. يقال: عنا عناءً إذا نصب.\nالحديث الخامس:\nحديث عامرٍ قَالَ: كَانَ ابن عُمَرَ إِذَا حَيَّا ابن جَعْفَرٍ قَالَ: السَّلَامُ عَلَيْكَ يَا ابن ذِي الجَنَاحَيْنِ.\nهو من مناقبه الظاهرة.\nالسادس:\nحديثْ قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: سَمِعْتُ خَالِدَ بْنَ الوَلِيدِ يَقُولُ: لَقَدِ أنْقَطَعَتْ فِي يَدِي يَومَ مُوتَةَ تِسْعَةُ أَسْيَافٍ، فَمَا بَقِيَ فِي يَدِي إِلَّا صَفِيحَةٌ يَمَانِيَةٌ.\nوفي رواية: لَقَدْ دُقَّ فِي يَدِي يومئذ تِسْعَةُ أَسْيَافٍ، وَصَبَرَتْ فِي يَدِي صَفِيحَة لي يَمَانِيَةٌ. أصلها أن تقرأ بتشديد الياء؛ لأنها ياء النسبة، إلا أنهم خففوها، يقال: سيف يمان، والأصل يماني.\nالحديث السابع:\nحديث النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: أُغْمِيَ عَلَى عَبْدِ اللهِ بْنِ رَوَاحَةَ، فَجَعَلَتْ أُخْتُهُ عَمْرَةُ تَبْكِي: وَاجَبَلَاهْ وَاكَذَا وَاكَذَا. تُعَدِّدُ عَلَيْهِ، فَقَالَ حِينَ أَفَاقَ: مَا قُلْتِ شَيْئًا إِلَّا قِيلَ لِي: آنْتَ كَذَلِكَ؟!\nوعنه أيضًا قَالَ: أُغْمِيَ عَلى عَبْدِ اللهِ بْنِ رَوَاحَةَ بهذا، فَلَمَّا مَاتَ لَمْ تَبْكِ عَلَيْهِ.\nكذا أورده البخاري هنا، وإغماؤه كان في غير هذا الموضع، وأخته لم تكن إذْ ذَاك معه. وقد سلف الكلام على النوح في بابه.","vol":"21","page":414},{"text":"<span data-type='title' id=toc-2487>٤٥ - باب بَعْثُ النَّبِيِّ - ﷺ - أُسَامَةَ بْنَ زَيْدٍ إِلَى الْحُرَقَاتِ مِنْ جُهَيْنَةَ</span>\n٤٢٦٩ - حَدَّثَنِي عَمْرُو بْنُ مُحَمَّدٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا حُصَيْنٌ، أَخْبَرَنَا أَبُو ظَبْيَانَ قَالَ: سَمِعْتُ أُسَامَةَ بْنَ زَيْدٍ - ﵄ - يَقُولُ: بَعَثَنَا رَسُولُ اللهِ - ﷺ - إِلَى الْحُرَقَةِ، فَصَبَّحْنَا الْقَوْمَ فَهَزَمْنَاهُمْ، وَلَحِقْتُ أَنَا وَرَجُلٌ مِنَ الأَنْصَارِ رَجُلًا مِنْهُمْ، فَلَمَّا غَشِينَاهُ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. فَكَفَّ الأَنْصَاريُّ، فَطَعَنْتُهُ بِرُمْحِي حَتَّى قَتَلْتُهُ، فَلَمَّا قَدِمْنَا بَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: \"يَا أُسَامَةُ أَقَتَلْتَهُ بَعْدَ مَا قَالَ: لَا إِلَهَ إِلاَّ اللهُ\" قُلْتُ: كَانَ مُتَعَوِّذًا. فَمَا زَالَ يُكَرِّرُهَا حَتَّى تَمَنَّيْتُ أَنِّي لَمْ أَكُنْ أَسْلَمْتُ قَبْلَ ذَلِكَ الْيَوْمِ. [٦٨٧٢ - مسلم: ٩٦ - فتح: ٧/ ٥١٧]\n\n٤٢٧٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: سَمِعْتُ سَلَمَةَ بْنَ الأَكْوَعِ يَقُولُ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ، وَخَرَجْتُ فِيمَا يَبْعَثُ مِنَ الْبُعُوثِ تِسْعَ غَزَوَاتٍ: مَرَّةً عَلَيْنَا أَبُو بَكْرٍ، وَمَرَّةً عَلَيْنَا أُسَامَةُ. [٤٢٧١، ٤٢٧٢،٤٢٧٣ - مسلم: ١٨١٥ - فتح: ٧/ ٥١٧]\n\n٤٢٧١ - وَقَالَ عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ: حَدَّثَنَا أَبِي، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: سَمِعْتُ سَلَمَةَ يَقُولُ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ، وَخَرَجْتُ فِيمَا يَبْعَثُ مِنَ الْبَعْثِ تِسْعَ غَزَوَاتٍ، عَلَيْنَا مَرَّةً أَبُو بَكْرٍ، وَمَرَّةً أُسَامَةُ. [انظر: ٤٢٧٠ - مسلم: ١٨١٥ - فتح: ٧/ ٥١٧]\n\n٤٢٧٢ - حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، حَدَّثَنَا يَزِيدُ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ - ﵁ - قَالَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ، وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ اسْتَعْمَلَهُ عَلَيْنَا. [انظر: ٤٢٧٠ - مسلم: ١٨١٥ - فتح: ٧/ ٥١٧]\n\n٤٢٧٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا حَمَّادُ بْنُ مَسْعَدَةَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ. فَذَكَرَ خَيْبَرَ وَالْحُدَيْبِيَةَ وَيَوْمَ حُنَيْنٍ وَيَوْمَ الْقَرَدِ. قَالَ يَزِيدُ وَنَسِيتُ بَقِيَّتَهُمْ. [انظر: ٤٢٧٠ - مسلم: ١٨١٥ - فتح: ٧/ ٥١٧]","vol":"21","page":415},{"text":"ذكر فيه حديث أبي ظبْيَانَ قَالَ: سَمِعْتُ أُسَامَةَ بْنَ زَيْدٍ يَقُولُ: بَعَثَنَا رَسُولُ اللهِ - ﷺ - إِلَى الحُرَقَةِ، فَصَبَّحْنَا القَوْمَ فَهَزَمْنَاهُمْ، وَلَحِقْتُ أَنَا وَرَجُل مِنَ الأَنْصَارِ رَجُلًا مِنْهُمْ، فَلَمَّا غَشِينَاهُ قَالَ: لَا إله إِلَّا اللهُ. فَكَفَّ الأَنْصَارِيُّ، فَطَعَنْتُهُ بِرُمْحِي حَتَّى قَتَلْتُهُ، فَلَمَّا قَدِمْنَا بَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: \"يَا أُسَامَةُ أَقَتَلْتَهُ بَعْدَ مَا قَالَ: لَا إله إِلَّا اللهُ\" قُلْتُ: كَانَ مُتَعَوِّذًا. فَمَا زَالَ يُكَرِّرُهَا حَتَّى تَمَنَّيْتُ أَنِّي لَمْ أَكُنْ أَسْلَمْتُ قَبْلَ ذَلِكَ.\nهذا الحديث أخرجه في الديات أيضًا، كما ستعلمه، وأخرجه مسلم في الإيمان وأبو داود في الجهاد والنسائي في السير (^١). ورواه محمد بن شجاع بن نبهان المروزي، عن عبد العزيز بن رفيع، عن أبي ظبيان، عن سعد (^٢) بن مالك، عن أسامة (^٣).\nو(الحرقة): اسم جهيش بن عامر بن ثعلبة بن مودوعة بن جهينة.\nقال الكلبي: سموا بذلك؛ لأنهم أحرقوا بني مرة بن عوف بن سعد بن ذبيان بالنبل أي: قتلوهم، والذي قتله أسامة نهيك بن مرداس بن ظالم.\nوقوله: (حتى تمنيت) إلى آخره للمبالغة، لا على الحقيقة.\nوفيه: أن من تأول لا قود عليه، ولم يذكر فيه أيضًا دية ولا كفارة، واستنبط الداودي تأمير من لم يبلغ، وفيه: حسن إسلام جهينة، وقد سلف حديث: \"سبعة مولى لا مولى لهم إلا الله ورسوله\" وعد منهم جهينة.\n_________\n(^١) أبو داود (٢٦٤٣)، والنسائي في \"الكبرى\" ٥/ ١٧٦ (٨٥٩٤).\n(^٢) هكذا في المخطوط والصواب (سعيد) انظر \"طبقات ابن سعد\" ٢/ ١٣٠.\n(^٣) انظر: \"تحفة الأشراف\" ١/ ٤٤.","vol":"21","page":416},{"text":"فصل:\nذكر البخاري هذا البعث بعد مؤتة وأنه كان الأمير وقد أسلفناه قبلها، فإن الأمير غيره، والله أعلم الصحيح من ذلك ويبعد تعدد الواقعة فإنه لا يقتل بعد النهي، ويبعد النسيان أيضًا.\nالحديث الثالث:\nحديث سَلَمَةَ بْنِ الأَكْوَعِ يَقُولُ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ، وَخَرَجْتُ فِيمَا يَبْعَثُ مِنَ البُعُوثِ تِسْعَ غَزَوَاتٍ: مَرَّةً عَلَيْنَا أَبُو بَكْرٍ، وَمَرَّةً عَلَيْنَا أُسَامَةُ. وفي لفظ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ، وَغَزَوْتُ مَعَ ابن حَارِثَةَ استَعْمَلَهُ عَلَيْنَا. وفي لفظ: فَذَكَرَ خَيْبَرَ وَالْحُدَيْبِيَةَ ويوْمَ حُنَيْنٍ وَيوْمَ القَرَدِ. قَالَ يَزِيدُ -ابن أبي عبيد الراوي عن سلمة-: وَنَسِيتُ (بَقِيَّتَهُمْ) (^١).\nفيه: فضل ظاهر لأسامة الحب ابن الحب رضوان الله عليه\nفصل:\nذكر ابن سعد هنا سرية عمرو بن العاصي إلى ذات السلاسل في جمادى الأولئ سنة ثمان، وذكرها البخاري في الأواخر كما سيأتي، ثم سرية الخبط أميرها أبو عبيدة في رجب سنة ثمان، والبخاري ذكرها في الأواخر ثم سرية (أبي قتادة) (^٢) بن ربعي إلى خَضِرة وهي أرض محارب في شعبان سنة ثمان، ثم سريته أيضًا إلى بطن إِضَم في أول رمضان، ثم سرية ابن أبي حدرد إلى الغابة فيما ذكره ابن إسحاق (^٣)، ثم الفتح (^٤). فاعلم ذلك.\n_________\n(^١) الأصل فوقها: كذا وفي هامشها: الوجه: بقيتها أو بقيتهن.\n(^٢) وردت بالأصل: قتادة. والصواب ما أثبتناه. انظر: \"سيره ابن هشام\" ٤/ ٣٠٢.\n(^٣) انظر: \"سيرة ابن هشام\" ٤/ ٣٠٢.\n(^٤) \"الطبقات الكبرى\" ٢/ ١٣١ - ١٣٤.","vol":"21","page":417},{"text":"<span data-type='title' id=toc-2488>٤٦ - باب غَزْوَةِ الْفَتْحِ</span>\nوَمَا بَعَثَ حَاطِبُ بْنُ أَبِي بَلْتَعَةَ إِلَى أَهْلِ مَكَّةَ يُخْبِرُهُمْ بِغَزْوِ رسول الله - ﷺ - إياهم.\n\n٤٢٧٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: أَخْبَرَنِي الْحَسَنُ بْنُ مُحَمَّدٍ، أَنَّهُ سَمِعَ عُبَيْدَ اللهِ بْنَ أَبِي رَافِعٍ يَقُولُ: سَمِعْتُ عَلِيًّا - ﵁ - يَقُولُ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - أَنَا وَالزُّبَيْرَ وَالْمِقْدَادَ فَقَالَ: \"انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ، فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ، فَخُذُوا مِنْهَا\". قَالَ: فَانْطَلَقْنَا تَعَادَى بِنَا خَيْلُنَا حَتَّى أَتَيْنَا الرَّوْضَةَ، فَإِذَا نَحْنُ بِالظَّعِينَةِ قُلْنَا لَهَا: أَخْرِجِي الْكِتَابَ. قَالَتْ: مَا مَعِي كِتَابٌ. فَقُلْنَا لَتُخْرِجِنَّ الْكِتَابَ أَوْ لَنُلْقِيَنَّ الثِّيَابَ. قَالَ: فَأَخْرَجَتْهُ مِنْ عِقَاصِهَا، فَأَتَيْنَا بِهِ رَسُولَ اللهِ - ﷺ -، فَإِذَا فِيهِ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى نَاسٍ بِمَكَّةَ مِنَ الْمُشْرِكِينَ، يُخْبِرُهُمْ بِبَعْضِ أَمْرِ رَسُولِ اللهِ - ﷺ،- فَقَالَ رَسُولُ اللهِ - ﷺ -: \"يَا حَاطِبُ مَا هَذَا؟ \". قَالَ: يَا رَسُولَ اللهِ، لَا تَعْجَلْ عَلَيَّ، إِنِّي كُنْتُ امْرَأً مُلْصَقًا فِي قُرَيْشٍ -يَقُولُ: كُنْتُ حَلِيفًا- وَلَمْ أَكُنْ مِنْ أَنْفُسِهَا، وَكَانَ مَنْ مَعَكَ مِنَ الْمُهَاجِرِينَ مَنْ لَهُمْ قَرَابَاتٌ، يَحْمُونَ أَهْلِيهِمْ وَأَمْوَالَهُمْ، فَأَحْبَبْتُ إِذْ فَاتَنِي ذَلِكَ مِنَ النَّسَبِ فِيهِمْ أَنْ أَتَّخِذَ عِنْدَهُمْ يَدًا يَحْمُونَ قَرَابَتِي، وَلَمْ أَفْعَلْهُ ارْتِدَادًا عَنْ دِينِي، وَلَا رِضًا بِالْكُفْرِ بَعْدَ الإِسْلَامِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَا إِنَّهُ قَدْ صَدَقَكُمْ\". فَقَالَ عُمَرُ: يَا رَسُولَ اللهِ دَعْنِي أَضْرِبْ عُنُقَ هَذَا الْمُنَافِقِ. فَقَالَ: \"إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللَّهَ اطَّلَعَ عَلَى مَنْ شَهِدَ بَدْرًا، قَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ\". فَأَنْزَلَ اللهُ السُّورَةَ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ﴾ إِلَى قَوْلِهِ: ﴿فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ﴾ [الممتحنة: ١]. [انظر: ٣٠٠٧ - مسلم: ٢٤٩٤ - فتح: ٧/ ٥١٩]\nذكر فيه حديث علي - ﵁ - في كتابة حاطب إلى أهل مكة، وقد سلف في الجهاد فراجعه، والظعينة: المرأة كما سلف.","vol":"21","page":418},{"text":"وقول علي - ﵁ -: (بعثني رسول الله - ﷺ - أنا والزبير والمقداد) أكد الضمير المنصوب بأنا، كقوله تعالى: ﴿إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا﴾ [الكهف: ٣٩] وقيل: لا يؤكد بها ضمير المنصوب؛ لأنها في موضع رفع، ولا يؤكد المنصوب بالمرفوع، ويكون أنا في الآية فاصلة على هذا مثل: ﴿تَجِدُوهُ عِنْدَ اللهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا﴾ [المزمل: ٢٠] وقوله: (فأنزل الله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ﴾ الآية إلى قوله: ﴿فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ﴾ هذا صريح في نزول الآية فيه، وقد ذكره كذلك في التفسير كما ستعلمه.\nقال مجاهد: نزلت أيضًا في قوم مع حاطب كتبوا إلى أهل مكة يحذرونهم (^١).\nوقوله تعالى: ﴿بِالْمَوَدَّةِ﴾ أي: تلقون إليهم النصيحة بالمودة؛ لأن (من) لا تزاد في الواجب عند البصريين (^٢)، وأجازه بعض الكوفيين كما سلف هناك. قال الفراء: دخول الباء وخروجها سواء (^٣).\nوقوله تعالى: ﴿وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ﴾ أي: فكيف يخفى عليَّ تحذيركم الكفار.\nوقوله: ﴿إِنْ كُنْتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي﴾ فيه تقديم وتأخير، المعنى: لا تتخذوا عدوي وعدوكم أولياء إن كنتم خرجتم، هذا ما عليه الأكثر، وقيل: إن في الكلام حذفًا، أي: إن كنتم خرجتم جهادًا في سبيلي فلا تلقوا إليهم بالمودة.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٥٨ (٣٣٩٣٨).\n(^٢) كذا في الأصل.\n(^٣) \"معاني القرآن\" ٣/ ١٤٧.","vol":"21","page":419},{"text":"وقوله: ﴿تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ﴾ يجوز أن يكون بدلًا وتبعًا من تلقون، والأفعال تبدل من الأفعال،، وقيل المعنى: أنتم تسرون إليهم. ثم خبر تعالى بتبرؤ إبراهيم من المشركين وعداوته إياهم، فقال: ﴿قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ﴾\nفائدة:\nالمرأة المذكورة قد أسلفنا في الجهاد أن اسمها سارة، أمر - ﷺ - بقتلها يوم الفتح مع هند بنت عتبة وفرتنى، وقريبة، وعكرمة، وهبار و(أم سعد) (^١)، ومقيس بن صبابة الليثي، والحويرث بن نُقيد بن بحير بن عبد بن قصي، وابن خطل ستة نفر وأربع نسوة فقتل منهم ابن خطل ومقيسًا والحويرث قاله ابن سعد (^٢)، و(أم) (^٣) سعد قاله ابن إسحاق قال: وكان لابن خطل قينتان تغنيان بهجائه - ﷺ - فرتنى وصاحبتها (^٤).\nقال بعضهم: صاحبتها أرنب فقتلت إحداهما وهربت الأخرى حتى استؤمن لها من رسول الله - ﷺ - فآمنها. وأما سارة فاستؤمن لها فآمنها ثم بقيت حتى أوطأها رجل من الناس فرسا زمن عمر؛ بالأبطح فقتلها، وكانت مولاة لبني عبد المطلب.\n_________\n(^١) في هامش الأصل: قوله: (وأم سعد) فيه نظر، والظاهر أنه: وابن سعد، وهو عبد الله بن سعد بن أبي السرح، ويدل لذلك قول شيخنا المؤلف بعده: ست وأربع نسوة، وقد عمل بعده أيضًا أم سعد وقد كانت ابن سعد فأصلحت على أم سعد، والظاهر أن الإصلاح بخط شيخنا المؤلف، وفيه نظر.\n(^٢) \"الطبقات الكبرى\" ٢/ ١٣٦.\n(^٣) كذا في الأصل، ولعله: ابن.\n(^٤) \"سيرة ابن هشام\" ٤/ ٢٨ - ٢٩.","vol":"21","page":420},{"text":"والحويرث قتله علي وكان نخس بفاطمة وأم كلثوم حين أريد بهما المدينة، فرمي بفناء الأرض، وكان ابن خطل بعثه مصدقًا فقتل مسلمًا وارتد مشركًا، وكان مقيس قتل الأنصاري الذي كان قتل أخاه خطأ بعد أخذ ديته، ورجع إلى قريش مشركًا، فقتله نميلة بن عبد الله رجل من قومه.\nفائدة أخرى:\nحاطب ابن أبي بلتعة -والبلتعة في اللغة: التطرف قاله أبو عبيد، واسم أبي بلتعة عمرو، وقيل: أبو بلتعة بن عمرو بن عمير بن سلمة بن صعب بن سهل بن العتيك بن سعَّاد -بتشديد العين بن راشدة وكان اسمه خالفة فسماه رسول الله - ﷺ - راشدة بن أدب بن جزيلة -بفتح الجيم وكسر الزاي- بن لخم أخي جزام وعاملة، حليف عبيد الله بن حميد بن زهير بن الحارث بن أسد بن عبد العزى بن قصي، يكنى أبا محمد أو أبا يحيى أو أبا عبد الرحمن، شهد بدرًا والحديبية وما بعدها، وبعثه رسول الله - ﷺ - بكتاب إلى المقوقس صاحب مصر والإسكندرية في المحرم سنة ست بُعيد الحديبية، فأقام عنده خمسة أيام، ورجع بهدية، منها مارية أم إبرا هيم، وأختها سيرين وبغلته دلدل، وحماره يعفور وعسل وثياب وغير ذلك من الطرف، ثم بعثه الصديق أيضًا إلى المقوقس، فصالحهم، فلم يزالوا كذلك حتى دخلها عمرو بن العاصي، فنقض الصلح وقاتلهم، وافتتح مصر، وذلك في سنة عشرين (^١) في خلافة عمر (^٢)، وكان شديدًا على الرقيق، انتحر رقيقه ناقة لرجل من مزينة، فقال\n_________\n(^١) في هامش الأصل: وكذا قاله أبو عمر في \"الاستيعاب\" ولكن البيهقي ذكره في سنة إحدى وعشرين.\n(^٢) انظر \"الاستيعاب\" ١/ ٣٧٦.","vol":"21","page":421},{"text":"عمر: أراك تجيعه وأضعف عليه القيمة على جهة الأدب والردع (^١)، وكان من فرسان قريش وشعرائهم، مات بالمدينة سنة ثلاثين، فصلى عليه عثمان عن خمس وستين سنة، وكان تاجرًا يبيع الطعام، وترك يوم مات أربعة آلاف دينار ودراهم وغير ذلك، وفي الصحابة حاطب أربعة سواه منهم حاطب بن عمرو بن عبيد الأوسي بدري أيضًا، لم يذكره ابن إسحاق فيهم.\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٤٦٦ (٣٨).","vol":"21","page":422},{"text":"<span data-type='title' id=toc-2489>٤٧ - باب غَزْوَةِ الْفَتْحِ فِي رَمَضَانَ</span>\n٤٢٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - غَزَا غَزْوَةَ الْفَتْحِ فِي رَمَضَانَ. قَالَ: وَسَمِعْتُ ابْنَ الْمُسَيَّبِ يَقُولُ مِثْلَ ذَلِكَ. وَعَنْ عُبَيْدِ اللهِ، أَنَّ ابْنَ عَبَّاسِ - ﵄ - قَالَ: صَامَ رَسُولُ اللهِ - ﷺ - حَتَّى إِذَا بَلَغَ الْكَدِيدَ -الْمَاءَ الَّذِي بَيْنَ قُدَيْدٍ وَعُسْفَانَ- أَفْطَرَ، فَلَمْ يَزَلْ مُفْطِرًا حَتَّى انْسَلَخَ الشَّهْرُ. [انظر: ١٩٤٤ - مسلم: ١١١٣ - فتح: ٨/ ٣]\n\n٤٢٧٦ - حَدَّثَنِي مَحْمُودٌ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنِي مَعْمَرٌ قَالَ: أَخْبَرَنِي الزُّهْرِيُّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - خَرَجَ فِي رَمَضَانَ مِنَ الْمَدِينَةِ وَمَعَهُ عَشَرَةُ آلَافٍ، وَذَلِكَ عَلَى رَأْسِ ثَمَانِ سِنِينَ وَنِصْفٍ مِنْ مَقْدَمِهِ الْمَدِينَةَ، فَسَارَ هُوَ وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ إِلَى مَكَّةَ، يَصُومُ وَيَصُومُونَ حَتَّى بَلَغَ الْكَدِيدَ -وَهْوَ مَاءٌ بَيْنَ عُسْفَانَ وَقُدَيْدٍ- أَفْطَرَ وَأَفْطَرُوا. قَالَ الزُّهْرِيُّ: وَإِنَّمَا يُؤْخَذُ مِنْ أَمْرِ رَسُولِ اللهِ - ﷺ - الآخِرُ فَالآخِرُ. [انظر: ١٩٤٤ - مسلم: ١١١٣ - فتح: ٨/ ٣]\n\n٤٢٧٧ - حَدَّثَنِي عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - فِي رَمَضَانَ إِلَى حُنَيْنٍ، وَالنَّاسُ مُخْتَلِفُونَ فَصَائِمٌ وَمُفْطِرٌ، فَلَمَّا اسْتَوَى عَلَى رَاحِلَتِهِ دَعَا بِإِنَاءٍ مِنْ لَبَنٍ أَوْ مَاءٍ، فَوَضَعَهُ عَلَى رَاحَتِهِ -أَوْ عَلَى رَاحِلَتِهِ- ثُمَّ نَظَرَ إِلَى النَّاسِ، فَقَالَ الْمُفْطِرُونَ لِلصُّوَّامِ: أَفْطِرُوا. [انظر: ١٩٤٤ - مسلم: ١١١٣ - فتح: ٨/ ٣]\n\n٤٢٧٨ - حَدَّثَنِي عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - فِي رَمَضَانَ إِلَى حُنَيْنٍ، وَالنَّاسُ مُخْتَلِفُونَ فَصَائِمٌ وَمُفْطِرٌ، فَلَمَّا اسْتَوَى عَلَى رَاحِلَتِهِ دَعَا بِإِنَاءٍ مِنْ لَبَنٍ أَوْ مَاءٍ، فَوَضَعَهُ عَلَى رَاحَتِهِ -أَوْ عَلَى رَاحِلَتِهِ-، ثُمَّ نَظَرَ إِلَى النَّاسِ فَقَالَ الْمُفْطِرُونَ لِلصُّوَّامِ: أَفْطِرُوا. [انظر:١٩٤٤ - مسلم:١١١٣ - فتح: ٨/ ٣]\n\n٤٢٧٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ","vol":"21","page":423},{"text":"طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: سَافَرَ رَسُولُ اللهِ - ﷺ - فِي رَمَضَانَ، فَصَامَ حَتَّى بَلَغَ عُسْفَانَ، ثُمَّ دَعَا بِإِنَاءٍ مِنْ مَاءٍ فَشَرِبَ نَهَارًا؛ لِيُرِيَهُ النَّاسَ، فَأَفْطَرَ حَتَّى قَدِمَ مَكَّةَ. قَالَ: وَكَانَ ابْنُ عَبَّاسٍ يَقُولُ: صَامَ رَسُولُ اللهِ - ﷺ - فِي السَّفَرِ وَأَفْطَرَ، فَمَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ. [انظر: ١٩٤٤ - مسلم: ١١١٣ - فتح: ٨/ ٣]\nوتوجه - ﵇ - لها يوم الأربعاء لعشر ليال خلون منه بعد العصر سنة ثمان.\nثم أسند البخاري عن ابن عباس ﵄: غَزَا غَزْوَةَ الفَتْحِ فِي رَمَضَانَ.\nوعن ابن المسيب مثل ذلك، وعن ابن عباس قال: صَامَ رَسُولُ اللهِ - ﷺ - حَتَّى إِذَا بَلَغَ الكَدِيدَ -المَاءَ الذِي بَيْنَ قُدَيْدٍ وَعُسْفَانَ- أَفْطَرَ، فَلَمْ يَزَلْ مُفْطِرًا حَتَّى انْسَلَخَ الشَّهْرُ.\nوقد سلف في الصوم.\nثم أسند عن ابن عباس أيضًا أنه - ﵇ - خَرَجَ فِي رَمَضَانَ مِنَ المَدِينَةِ وَمَعَهُ عَشَرَةُ آلَافٍ، وَذَلِكَ عَلى رَأْسِ ثَمَانِ سِنِينَ وَيصْفٍ مِنْ مَقْدَمِهِ المَدِينَةَ، فَسَارَ هُوَ وَمَنْ مَعَهُ مِنَ المُسْلِمِينَ إِلى مَكَّةَ، يَصُومُ وَيَصُومُونَ حَتَّى بَلَغَ الكَدِيدَ -وَهْوَ مَاءٌ بَيْنَ عُسْفَانَ وَقُدَيْدٍ- أَفْطَرَ وَأَفْطَرُوا. قَالَ الزُّهْرِيُّ: وَإِنَّمَا يُؤْخَذُ مِنْ أَمْرِ رَسُولِ اللهِ - ﷺ - الآخِرُ فَالآخِرُ.\nثم أسند عن عكرمة، عن ابن عباس ﵄ قَالَ: خَرَجَ رسول الله - ﷺ - في رَمَضَانَ إِلَى حُنَيْنٍ، وَالنَّاسُ مُخْتَلِفُونَ فَصَائِمٌ وَمُفْطِر، فَلَمَّا اسْتَوى عَلَى رَاحِلَتِهِ دَعَا بِإِنَاءٍ مِنْ لَبَنٍ أَوْ مَاءٍ، فَوَضَعَهُ عَلَى رَاحَتِهِ -أَوْ رَاحِلَتِهِ- ثُمَّ نَظَرَ إِلَى النَّاسِ، فَقَالَ المُفْطِرُونَ لِلصُّوَّامِ: أَفْطِرُوا.","vol":"21","page":424},{"text":"وعنه: خَرَجَ رسول الله - ﷺ - عَامَ الفَتْحِ.\nوعن طاوس عنه سَافَرَ رَسُولُ اللهِ - ﷺ - فِي رَمَضَانَ، فَصَامَ حَتَّى بَلَغَ عُسْفَانَ، ثُمَّ دَعَا بِإِنَاءٍ مِنْ مَاءٍ فَشَرِبَ نَهَارًا؛ ليراه النَّاسُ، فَأَفْطَرَ حَتَّى قَدِمَ مَكَّةَ، وَكَانَ ابن عَبَّاسٍ يَقُول: صَامَ رَسولُ اللهِ - ﷺ - فِي السَّفَرِ وَأَفْطَرَ، فَمَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ.\nهذا الحديث من مراسيل الصحابة؛ لأن ابن عباس كان من المستضعفين بمكة كما نبه عليه ابن التين (^١)، قال: والكديد: العقبة المطلة على الجحفة.\nوفي الحديث ردٌّ على جماعة:\nأولهم: عبيدة السلماني، في قوله: ليس له الفطر إذا شهد أول رمضان في الحضر مستدلًا بقوله تعالى: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (^٢) [البقرة: ١٨٥]، وهو عند الجماعة محمول على من شهده أجمع، إذ لا يقال لمن شهد بعض الشهر، شهده كله.\nثانيهم: أبو مجلز، في قوله: إذا أدركه الشهر مقيمًا فلا يسافر، فإن سافر صام (^٣).\nثالثهم: الظاهرية، أنه لا يصح الصوم في السفر (^٤).\n_________\n(^١) ورد في هامش الأصل: في \"سيرة أبي الفتح اليعمري\" في الفتح، وكان العباس بن عبد المطلب قد خرج قبل ذلك بعياله مسلمًا مهاجرًا، فلقي رسول الله - ﷺ -، قيل: بالجحفة، وقيل: بذي الحليفة.\n(^٢) \"مصنف عبد الرزاق\" ٤/ ٢٦٩ (٧٧٥٩)، \"مسند ابن الجعد\" ص ٣٦) (١٣١)، \"سنن البيهقي\" ٤/ ٢٤٦.\n(^٣) \"مصنف ابن أبي شيبة\" ٢/ ٢٨٣ (٩٠٠٠).\n(^٤) \"المحلى\" ٦/ ٢٤٣.","vol":"21","page":425},{"text":"وقوله: (ومعه عشرة آلاف) هذا هو المعروف، وفي \"شرف المصطفى\": عن عروة: اثنا عشر ألفًا.\nوقال يحيى بن سعيد: في عشرة آلاف أو اثني عشر ألفًا قد أكب على واسطة رحله حتى كاد ينكسر به تواضعًا وشكرًا لربه وقال: \"الملك لله الواحد القهار\"، وقال مالك: خرج في ثمانية آلاف أو عشرة آلاف وكتم الناس وجهه ذلك؛ لئلا يعلم أحد أين يريد ودعا الله أن يخفي ذلك عنهم.\nوقوله: (وذلك على رأس ثماني سنين ونصف من الهجرة) بنحوه ما ذكره أبو نعيم الحداد في \"جمعه بين الصحيحين\": كان الفتح بعد السنة الثامنة، وقال مالك: كان الفتح في تسع عشر يومًا من رمضان على رأس ثماني سنين، وحقيقة الحساب على ما ذكره الشيخ: أبو محمد في \"جامع مختصره\" أنها سبع سنين وسبعة أشهر؛ لأن الفتح في الثامنة في رمضان وكان مقدمه المدينة في ربيع الأول، يدل عليه أن ابن عباس قال: أقمنا مع رسول الله - ﷺ - تسعة عشر نقصر الصلاة كما سلف في موضعه (^١) وهو لم يحضر الفتح؛ لأنه كان من المستضعفين بمكة (^٢).\nوقوله: (خرج في رمضان إلى حنين) كذا وقع ولم تكن غزوة حنين في رمضان، وإنما كانت في شوال سنة ثمان، كما نبه عليه الدمياطي، وقال ابن التين: لعله يريد آخر رمضان؛ لأن حنينًا كانت عام ثمان إثر فتح مكة، قاله الداودي.\n_________\n(^١) سلف برقم (١٠٨٠) كتاب: تقصير الصلاة، باب: ما جاء في التقصير …\n(^٢) في هامش الأصل: تقدم أعلاه ما فيه. اهـ. يشير إلى التعليق السابق.","vol":"21","page":426},{"text":"وصوابه إلى خيبر أو مكة؛ لأنه - ﷺ - قصدها في هذا الشهر، فأما حنين فكانت بعد الفتح بأربعين ليلة، وكان قصد مكة أيضًا في هذا الشهر، كذا حكاه المجد ابن تيمية في \"منتقاه\" عن شيخه [ابن] (^١) عبد القادر (^٢).\nقال المحب الطبري: فنحن نجوز أن يكون ذلك لما قصد ذلك وكان في هذا الشهر، وكان قصده بعدها حنينًا، فأطلق عليه الخروج إلى حنين؛ لاحتمال قصدهما جميعًا ويجوز فطره بعد الخروج بأيام لما بلغ الكديد، لا يوم الخروج.\nثم ما ذكر عن شيخه فيه نظر، فقد ذكر بعض أهل التاريخ أن خروجه إلى حنين كان بعد الفتح بخمسة عشر يومًا، وذكر بعضهم ذلك، كذلك قال ابن التين: وحديث ابن عباس السالف في الصلاة والآتي في باب مقامه بمكة زمن الفتح قريبًا أنه - ﷺ - أقام بمكة تسعة عشر يومًا يصلي ركعتين (^٣) يرد هذا؛ لأن مكة فتحها على ما تقدم عن مالك يوم تسعة عشر من رمضان، فكيف يخرج في رمضان وهو بعد أقام بمكة تسعة عشر يومًا يقصر اللهم إلا أن يريد بذلك في غير زمن الفتح، وأن ذلك كان في حجة الوداع أو غيرها. وحنين: واد بمكة بينه وبين مكة بضعة عشر ميلًا، وقال: المعروف أن حنينًا كانت في شوال، وسبب حنين أنه لما أجمع - ﷺ - على الخروج إلى مكة لنصرة خزاعة، أتى الخبر إلى هوازن أنه يريدهم، فاستعدوا للحرب، حتى أتوا سوق ذي المجاز، فسار - ﷺ - حتى أشرف على وادي حنين مساء ليلة الأحد، ثم\n_________\n(^١) في الأصل: (عن شيخه عبد القادر).\n(^٢) \"المنتقى من أخبار المصطفى\" ٢/ ١٨٤ عقب حديث رقم (٢١٨٢).\n(^٣) سلف برقم (١٠٨٠) كتاب: تقصير الصلاة، وسيأتي برقم (٤٢٩٨).","vol":"21","page":427},{"text":"(صابحهم) (^١) يوم الأحد النصف من شوال.\nوقوله: (بإناء من لبن أو ماء) وقوله بعده: (بإناء من ماء) لا تعارض بينهما؛ لأن الأول شك والثاني جزم، وأما الداودي فجمع بينهما بأنه دعا بهذا مرة، والآخر أخرى، وجمع ابن التين بأن الأول كان في حنين، والثاني في الفتح.\nوقوله: (للصوَّام): كذا هو بالألف في الأصول، وذكره ابن التين بحذفها، وقال هو جمع صائم.\nوقوله: (فأفطر حتى قدم مكة) ظاهره فصام، لكن سلف قبله (فلم يزل مفطرًا حتى انسلخ الشهر).\nوقول ابن عباس: (فمن شاء صام ومن شاء أفطر) ظاهره التخيير، والأفضل عندنا الصوم لمن لم يتضرر به (^٢)، وهو مشهور مذهب مالك خلافًا لابن الماجشون. قال تعالى: ﴿وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ [البقرة: ١٨٤] وقوله: (ليراه) أي: لئلا يتكلف أصحابه الصوم فيضعفوا عن الحرب، فإذا فعل هو بادروا إلى الفطر، وقيل: يحتمل أن يريهم ذلك، وقد بيت هو الصوم للضرورة قاله الداودي، وجعله مطرف حجة على فطره وإن بيت الصوم، ومنعه جماعة أصحاب مالك، وفي الكفارة عندهم ثلاثة أقوال (^٣).\nثالثها: أن تأول فعله - ﷺ - ورأى ابن القاسم الوجوب.\n_________\n(^١) ورد بهامش الأصل: لعله: صافقهم.\n(^٢) انظر: \"البيان\" ٣/ ٤٦٩.\n(^٣) انظر: \"النوادر والزيادات\" ٢/ ١٩ - ٢٢، \"المنتقى\" ٢/ ٤٨ - ٤٩.","vol":"21","page":428},{"text":"<span data-type='title' id=toc-2490>٤٨ - باب أَيْنَ رَكَزَ النَّبِيُّ - ﷺ - رايته يَوْمَ الْفَتْحِ</span>؟\n٤٢٨٠ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ قَالَ: لَمَّا سَارَ رَسُولُ اللهِ - ﷺ - عَامَ الْفَتْحِ فَبَلَغَ ذَلِكَ قُرَيْشًا، خَرَجَ أَبُو سُفْيَانَ بْنُ حَرْبٍ، وَحَكِيمُ بْنُ حِزَامٍ، وَبُدَيْلُ بْنُ وَرْقَاءَ يَلْتَمِسُونَ الْخَبَرَ عَنْ رَسُولِ اللهِ - ﷺ -، فَأَقْبَلُوا يَسِيرُونَ حَتَّى أَتَوْا مَرَّ الظَّهْرَانِ، فَإِذَا هُمْ بِنِيرَانٍ كَأَنَّهَا نِيرَانُ عَرَفَةَ، فَقَالَ أَبُو سُفْيَانَ: مَا هَذِهِ؟ لَكَأَنَّهَا نِيرَانُ عَرَفَةَ. فَقَالَ بُدَيْلُ بْنُ وَرْقَاءَ: نِيرَانُ بَنِي عَمْرٍو. فَقَالَ أَبُو سُفْيَانَ عَمْرٌو أَقَلُّ مِنْ ذَلِكَ. فَرَآهُمْ نَاسٌ مِنْ حَرَسِ رَسُولِ اللهِ - ﷺ - فَأَدْرَكُوهُمْ فَأَخَذُوهُمْ، فَأَتَوْا بِهِمْ رَسُولَ اللهِ - ﷺ - فَأَسْلَمَ أَبُو سُفْيَانَ، فَلَمَّا سَارَ قَالَ لِلْعَبَّاسِ: \"احْبِسْ أَبَا سُفْيَانَ عِنْدَ حَطْمِ الْخَيْلِ حَتَّى يَنْظُرَ إِلَى الْمُسْلِمِينَ\". فَحَبَسَهُ الْعَبَّاسُ، فَجَعَلَتِ الْقَبَائِلُ تَمُرُّ مَعَ النَّبِيِّ - ﷺ - تَمُرُّ كَتِيبَةً كَتِيبَةً عَلَى أَبِي سُفْيَانَ، فَمَرَّتْ كَتِيبَةٌ، قَالَ: يَا عَبَّاسُ، مَنْ هَذِهِ؟ قَالَ: هَذِهِ غِفَارُ. قَالَ: مَا لِي وَلِغِفَارَ ثُمَّ مَرَّتْ جُهَيْنَةُ، قَالَ مِثْلَ ذَلِكَ، ثُمَّ مَرَّتْ سَعْدُ بْنُ هُذَيْمٍ، فَقَالَ مِثْلَ ذَلِكَ، وَمَرَّتْ سُلَيْمُ، فَقَالَ مِثْلَ ذَلِكَ، حَتَّى أَقْبَلَتْ كَتِيبَةٌ لَمْ يَرَ مِثْلَهَا، قَالَ مَنْ هَذِهِ؟ قَالَ: هَؤُلَاءِ الأَنْصَارُ عَلَيْهِمْ سَعْدُ بْنُ عُبَادَةَ مَعَهُ الرَّايَةُ. فَقَالَ سَعْدُ بْنُ عُبَادَةَ: يَا أَبَا سُفْيَانَ، الْيَوْمُ يَوْمُ الْمَلْحَمَةِ، الْيَوْمَ تُسْتَحَلُّ الْكَعْبَةُ. فَقَالَ أَبُو سُفْيَانَ: يَا عَبَّاسُ حَبَّذَا يَوْمُ الذِّمَارِ. ثُمَّ جَاءَتْ كَتِيبَةٌ، وَهْيَ أَقَلُّ الْكَتَائِبِ، فِيهِمْ رَسُولُ اللهِ - ﷺ - وَأَصْحَابُهُ، وَرَايَةُ النَّبِيِّ - ﷺ - مَعَ الزُّبَيْرِ بْنِ الْعَوَّامِ، فَلَمَّا مَرَّ رَسُولُ اللهِ - ﷺ - بِأَبِى سُفْيَانَ، قَالَ: أَلَمْ تَعْلَمْ مَا قَالَ سَعْدُ بْنُ عُبَادَةَ قَالَ: «مَا قَالَ؟ \". قَالَ كَذَا وَكَذَا. فَقَالَ: \"كَذَبَ سَعْدٌ، وَلَكِنْ هَذَا يَوْمٌ يُعَظِّمُ اللهُ فِيهِ الْكَعْبَةَ، وَيَوْمٌ تُكْسَى فِيهِ الْكَعْبَةُ\". قَالَ: وَأَمَرَ رَسُولُ اللهِ - ﷺ - أَنْ تُرْكَزَ رَايَتُهُ بِالْحَجُونِ.\nقَالَ عُرْوَةُ: وَأَخْبَرَنِي نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: سَمِعْتُ الْعَبَّاسَ يَقُولُ لِلزُّبَيْرِ بْنِ الْعَوَّامِ: يَا أَبَا عَبْدِ اللهِ، هَا هُنَا أَمَرَكَ رَسُولُ اللهِ - ﷺ - أَنْ تَرْكُزَ الرَّايَةَ؟ [انظر:٢٩٧٦] قَالَ: وَأَمَرَ رَسُولُ اللهِ - ﷺ - يَوْمَئِذٍ خَالِدَ بْنَ الْوَلِيدِ أَنْ يَدْخُلَ مِنْ أَعْلَى مَكَّةَ مِنْ كَدَاءٍ، وَدَخَلَ النَّبِيُّ - ﷺ - مِنْ كُدَا، فَقُتِلَ مِنْ خَيْلِ خَالِدٍ يَوْمَئِذٍ رَجُلَانِ: حُبَيْشُ بْنُ","vol":"21","page":429},{"text":"الأَشْعَرِ، وَكُرْزُ بْنُ جَابِرٍ الْفِهْرِيُّ. [فتح: ٨/ ٥]\n\n٤٢٨١ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مُغَفَّلٍ يَقُولُ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ عَلَى نَاقَتِهِ، وَهْوَ يَقْرَأُ سُورَةَ الْفَتْحِ يُرَجِّعُ. وَقَالَ: لَوْلَا أَنْ يَجْتَمِعَ النَّاسُ حَوْلِي لَرَجَّعْتُ كَمَا رَجَّعَ. [٤٨٣٥، ٥٠٣٤، ٥٠٤٧، ٧٥٤٠ - مسلم: ٧٩٤ - فتح: ٨/ ١٣]\n\n٤٢٨٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا سَعْدَانُ بْنُ يَحْيَى، حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي حَفْصَةَ، عَنِ الزُّهْرِيِّ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ أَنَّهُ قَالَ زَمَنَ الْفَتْحِ: يَا رَسُولَ اللهِ، أَيْنَ تَنْزِلُ غَدًا؟ قَالَ النَّبِيُّ - ﷺ -: \"وَهَلْ تَرَكَ لَنَا عَقِيلٌ مِنْ مَنْزِلٍ؟ \". [انظر: ١٥٨٨ - مسلم: ١٣٥١ - فتح: ٨/ ١٣]\n\n٤٢٨٣ - ثُمَّ قَالَ: \"لَا يَرِثُ الْمُؤْمِنُ الْكَافِرَ، وَلَا يَرِثُ الْكَافِرُ الْمُؤْمِنَ\". قِيلَ لِلزُّهْرِيِّ: وَمَنْ وَرِثَ أَبَا طَالِبٍ؟ قَالَ: وَرِثَهُ عَقِيلٌ وَطَالِبٌ. قَالَ مَعْمَرٌ، عَنِ الزُّهْرِيِّ: أَيْنَ تَنْزِلُ غَدًا؟ فِي حَجَّتِهِ، وَلَمْ يَقُلْ يُونُسُ: حَجَّتِهِ، وَلَا زَمَنَ الْفَتْحِ. [٦٧٦٤ - مسلم: ١٦١٤ - فتح: ٨/ ١٤]\n\n٤٢٨٤ - حَدَّثَنَا أَبُو الْيَمَانِ، حَدَّثَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْزِلُنَا - إِنْ شَاءَ اللهُ، إِذَا فَتَحَ اللهُ - الْخَيْفُ، حَيْثُ تَقَاسَمُوا عَلَى الْكُفْرِ\". [انظر: ١٥٨٩ - مسلم: ١٣١٤ - فتح: ٨/ ١٤]\n\n٤٢٨٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - حِينَ أَرَادَ حُنَيْنًا: \"مَنْزِلُنَا غَدًا -إِنْ شَاءَ اللهُ -بِخَيْفِ بَنِي كِنَانَةَ، حَيْثُ تَقَاسَمُوا عَلَى الْكُفْرِ\". [انظر: ١٥٨٩ - مسلم: ١٣١٤ - فتح: ٨/ ١٤]\n\n٤٢٨٦ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ مَكَّةَ يَوْمَ الْفَتْحِ وَعَلَى رَأْسِهِ الْمِغْفَرُ، فَلَمَّا نَزَعَهُ جَاءَ رَجُلٌ فَقَالَ: ابْنُ خَطَلٍ مُتَعَلِّقٌ بِأَسْتَارِ الْكَعْبَةِ. فَقَالَ: \"اقْتُلْهُ\" قَالَ مَالِكٌ وَلَمْ يَكُنِ النَّبِيُّ - ﷺ - فِيمَا نُرَى -وَاللَّهُ أَعْلَمُ- يَوْمَئِذٍ مُحْرِمًا. [انظر: ١٨٤٦ - مسلم: ١٣٥٧ - فتح: ٨/ ١٥]","vol":"21","page":430},{"text":"٤٢٨٧ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: دَخَلَ النَّبِيُّ - ﷺ - مَكَّةَ يَوْمَ الْفَتْحِ وَحَوْلَ الْبَيْتِ سِتُّونَ وَثَلَاثُمِائَةِ نُصُبٍ، فَجَعَلَ يَطْعُنُهَا بِعُودٍ فِي يَدِهِ وَيَقُولُ: ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾ [الإسراء:٨١]، ﴿قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (٤٩)﴾. [سبأ:٤٩] [انظر: ٢٤٧٨ - مسلم: ١٧٨١ - فتح: ٨/ ١٥]\n\n٤٢٨٨ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا عَبْدُ الصَّمَدِ قَالَ: حَدَّثَنِي أَبِي، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا قَدِمَ مَكَّةَ أَبَى أَنْ يَدْخُلَ الْبَيْتَ وَفِيهِ الآلِهَةُ، فَأَمَرَ بِهَا فَأُخْرِجَتْ، فَأُخْرِجَ صُورَةُ إِبْرَاهِيمَ، وَإِسْمَاعِيلَ فِي أَيْدِيهِمَا مِنَ الأَزْلَامِ، فَقَالَ النَّبِيُّ - ﷺ -: \"قَاتَلَهُمُ اللهُ، لَقَدْ عَلِمُوا مَا اسْتَقْسَمَا بِهَا قَطُّ\". ثُمَّ دَخَلَ الْبَيْتَ، فَكَبَّرَ فِي نَوَاحِي الْبَيْتِ، وَخَرَجَ وَلَمْ يُصَلِّ فِيهِ. تَابَعَهُ مَعْمَرٌ، عَنْ أَيُّوبَ. وَقَالَ وُهَيْبٌ: حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٩٨ - مسلم: ١٣٣١ - فتح: ٨/ ١٦]\nذكر فيه ثمانية أحاديث:\nأحدها:\nحديث هِشَام، عَنْ أَبِيهِ: لَمَّا سَارَ رَسُولُ اللهِ عَامَ الفَتْحِ فَبَلَغَ ذَلِكَ قُرَيْشًا، خَرَجَ أَبُوً سُفْيَانَ بْنُ حَرْبٍ، وَحَكِيمُ بْنُ حِزَامٍ، وَبُدَيْلُ بْنُ وَرْقَاءَ يَلْتَمِسُونَ الخَبَرَ عَنْ رَسُولِ اللهِ - ﷺ -، فَأَقْبَلُوا يَسِيرُونَ حَتَّى أَتَوْا مَرَّ الظَّهْرَانِ، فَإِذَا هُمْ بِنِيرَانٍ كَأَنَّهَا نِيرَانُ عَرَفَةَ، فَقَالَ أَبُو سُفْيَانَ: مَا هذِه؟ ثم ساق الحديث وذكر إسلامه.\nوفيه أنه ركز رايته بالحجون وأمر رسول الله - ﷺ - يومئذ خالد بن الوليد أن يدخل من أعلى مكة من كداء، ودخل النبي - ﷺ - من كدا، فقتل من جيش خالد بن الوليد يومئذ رجلان: حبيش بن الأشعر، وكرز بن جابر الفهري.","vol":"21","page":431},{"text":"والكلام عليه من وجوه:\nأحد ها:\nذكر ابن سعد أنه - ﵇ - لما نزل مر الظهران أمر أصحابه فأوقدوا عشرة آلاف نار، ولم يبلغ قريشًا مسيره وهم مغتمون لما يخافون من غزوه إياهم، فبعثوا أبا سفيان يتحسس الأخبار، وقالوا: إن لقيت محمدًا خذ لنا منه أمانًا، فخرج ومعه حكيم بن حزام وبديل، فلما راءوا العسكر أفزعهم وعلى الحرس تلك الليلة عمر، فسمع العباس صوت أبى سفيان فقال: أبا حنظلة.\nقال: لبيك. قال: هذا رسول الله - ﷺ - في عشرة آلاف فأسلم ثكلتك أمك وعشيرتك (^١).\nولابن إسحاق أن أبا سفيان ركب مع العباس ورجع بديل وحكيم (^٢). ولابن عقبة: ذهبوا كلهم مع العباس إلى رسول الله - ﷺ - فأسلموا.\nولأبي معشر: أن الحرس جاءوا بأبي سفيان إلى عمر فقال: أبقوهم حتى أسأل رسول الله - ﷺ -، فلما أخبره الخبر جاء العباس إلى أبي سفيان فأردفه، فجاء به إلى رسول الله - ﷺ - وجاءوا بالآخرين.\nوللبيهقي: \"ومن دخل دار حكيم بن حزام فهو آمن\" بعد أن قال: \"من دخل دار أبي سفيان فهو آمن\" (^٣).\n_________\n(^١) \"الطبقات الكبرى\" ٢/ ١٣٥.\n(^٢) انظر: \"سيرة ابن هشام\" ٤/ ٢١.\n(^٣) \"دلائل النبوة\" ٥/ ٣٧.","vol":"21","page":432},{"text":"وذكر الطبري أنه - ﵇ - وجه حكيم بن حزام مع أبي سفيان بعد إسلامهما إلى- مكة وقال: \"من دخل دار حكيم فهو آمن -وهي بأسفل مكة- ومن دخل دار أبي سفيان فهو آمن - وهي بأعلى مكة\" وكان هذا أمانًا منه لكل من لم يقاتل من أهل مكة (^١)، ولهذا قال جماعة من أهل العلم منهم الشافعي: أن مكة مؤمنة وليست عنوة، والأمان كالفتح، ورأى أن أهلها مالكون رباعهم، فلذلك كان يجيز كراءها لأربابها، وبيعها وشراءها؛ لأن من أمن فقد حرم ماله ودمه، فمكة مؤمنة إلا من استثنى الشارع.\nثانيها:\n\"عند حطم الجبل\". هو بالحاء، وهو ما حطم منه. أي: ثلم من عرضه فبقي منقطعًا، قاله الخطابي (^٢)، وكذا قال ابن التين: لعله يريد عند موضع يهدم من الجبل ويكسر. قال: فيكون بفتح الحاء وكسر الطاء، وكذا ضبط في بعض الكتب، وفي بعضها بسكون الطاء والأولى ضبط اللغة وإنما حبس هناك لأنه موضع ضيق يرون منه كلهم فلا تفوته رؤية أحد منهم، ثم حكى مقالة الخطابي السالفة.\nوالكتيبة: القطعة المجتمعة من الجيش، وأصله من الكتبة وهو أنك إذا جمعت شيئًا إلى شيء فقد كتبته، وكان أبو سفيان يقول عندما كثرت الحرس: يا عباس، إن هذا الملك. يقول العباس: بل النبوة يا أبا سفيان.\n_________\n(^١) \"تاريخ الطبري\" ٢/ ١٥٨.\n(^٢) \"أعلام الحديث\" ٣/ ١٧٥١.","vol":"21","page":433},{"text":"فائدة:\nكان شعار المهاجرين يومئذ عبد الرحمن، والخزرج عبد الله، والأوس عبيد الله.\nثالثها:\nقوله: (فأسلم أبو سفيان) هذا هو الصواب، وقيل: بل رجع وهو على كفره، حكاه ابن التين.\nوقول سعد بن عبادة: (يا أبا سفيان اليوم يوم الملحمة)، أي: يوم الحرب، أو يوم حرب لا يجد فيه المرء منه ملجئًا، أو يوم القتل، يقال: لحم فلان فلانًا: قتله.\nوقوله بعده: (اليوم تستحل الكعبة): فلما بلغ رسول الله - ﷺ - ذلك، قال: \"كذب سعد، هذا يوم يعظم الله فيه الكعبة، ويوم تكسى فيه الكعبة\". وفي رواية أخرى: هذا يوم تستحل فيه الحرمة. فقال - ﷺ -: \"بل يوم المرحمة ويوم يعظم الله فيه الحرمة\".\nوذكر أن أبا قتادة قال: هذا يوم يذل الله فيه قريشًا، فقال - ﷺ -: \"مهلا فإن لله في قريش جار أما إنك لو وزنت حلمك بأحلامهم لرجحت أحلامهم\".\nوقول أبي سفيان: (يا عباس هذا يوم الذمار) أي: هذا يوم أؤمل فيه حفظي وحمايتي من أن ينالني مكروه.\nقال الخطابي: (يوم الذمار): يوم القتل. تمنى أن يكون له يد فيحمي قومه (^١).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٥١.","vol":"21","page":434},{"text":"وقوله: (جاءت كتيبة وهي أقل الكتائب فيهم رسول الله - ﷺ - وأصحابه) كذا وقع عند جميع الرواة. ورواه الحميدي في كتابه: هي أجل الكتائب (^١). وهو الأظهر، وقد كان عمر أراد قتل أبي سفيان، فقال - ﷺ - عندما أتى به العباس فقال العباس: دوني يا عمر، قال - ﷺ -: \"ما دون أبي الفضل شر\". قال عمر: قد برح الخفاء دعني أقتل أبا سفيان؛ فإنه رأس الكفر. فجعل العباس يتلطف رسول الله - ﷺ - ويقول: إن أبا سفيان يحب أن يذكر، فاجعل له شيئًا يذكر به. فقال - ﷺ -: \"من دخل دار أبي سفيان فهو آمن\".\nرابعها:\n(الحجون): موضع بأعلى مكة بفتح الحاء.\nقوله: (وأمر رسول الله - ﷺ - خالد بن الوليد أن يدخل من أعلى مكة من كداء ودخل النبي - ﷺ - من كدى) قد أسلفنا في الحج أن الصواب دخوله - ﷺ - من كداء. بالفتح. فراجعه. وسلف السر فيه.\nقال ابن التين: والذي عليه أهل اللغة أن كداء بفتح الكاف والمد، والكدي بالضم وتشديد الياء، وسلف في الحج عن عروة، ولم يسنده أنه - ﷺ - دخل عام الفتح من كداء من أعلى مكة (^٢). والمضبوط في الأمهات الفتح للأعلى والضم للأسفل، وكذا أسنده عروة، عن أبيه، عن عائشة ﵂ (^٣) وهو في حديث ابن عمر كذلك أيضًا (^٤)، وإنما وقع هنا: أنه أمر خالدًا فدخل من أعلى مكة. ودخل هو من كدا ضبطه\n_________\n(^١) \"الجمع بين الصحيحين\" ٣/ ٣٢٦.\n(^٢) سلف برقم (١٥٨٠) باب: من أين يخرج من مكة.\n(^٣) سلف برقم (١٥٧٩).\n(^٤) سلف برقم (١٥٧٦).","vol":"21","page":435},{"text":"في الأمهات بضم الكاف، وفي إحدى روايات عروة كُدَا بالضم التي هي أعلى مكة.\nخامسها:\n(حبيش) بالحاء المهملة المضمومة، ثم باء موحدة (^١). وقال ابن إسحاق: خُنيس (^٢) -بخاء معجمة ثم نون (^٣). والأول أصح- ابن خالد بن خليفة بن منقذ بن ربيعة بن أصرم ابن خنيس (^٤) بن حرام بن حبيشة بن عمرو بن كعب بن لحي الأشعر، عند الكلبي: حبيش وعند ابن سعد وغيره: هو خالد أبوه، وهو المقتول مع كرز لا ابنه حبيش (^٥)، وأم معبد عاتكة بنت خليفة بن منفذ، وكنية حبيش أبو صخر. روى في \"الغيلانيات\" من حديثه قصة أم معبد بطولها (^٦). وله صحبة. وكرز بن جابر بن حسيل بن لاحب بن عتبة بن عمرو بن سنان بن محارب، أخي الحارث وغالب بن فهر كان قبل إسلامه أغار على سرح المدينة، فخرج رسول الله - ﷺ - في طلبه حتى بلغ شقران بناحية بدر فلم يدركه، فهي بدر الأولى، ثم أسلم فحسن إسلامه، وولاه - ﷺ - الجيش الذي خرج في طلب العرنيين فأدركهم وجاء بهم، استشهد يوم الفتح. وفي الصحابة أربعة سواه، يقال لكل منهم كرز.\n_________\n(^١) ورد بهامش الأصل: تكملة الضبط: ثم شين معجمة.\n(^٢) \"سيرة ابن هشام\" ٤/ ٢٧.\n(^٣) ورد بهامش الأصل: تكملة الضبط: ثم سين مهملة.\n(^٤) ورد بهامش الأصل: بخط الشيخ: خبيس.\n(^٥) \"الطبقات الكبرى\" ٢/ ١٣٦.\n(^٦) \"الغيلانيات\" ٢/ ٨٣٢ - ٨٣٧.","vol":"21","page":436},{"text":"الحديث الثاني: حديث عبد الله بن مغفل: في الرجيع بسورة الفتح. يأتي في التفسير وفضائل القرآن.\nالحديث الثالث: حديث أسامة: أَيْنَ تَنْزِلُ غَدًا؟\nسلف في الحج. وسياقه هنا أتم، وفيه: \"لا يرث المؤمن الكافر ولا الكافر المؤمن\".\nالرابع:\nحديث أَبِي هُرَيْرَة - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْزِلُنَا -إِنْ شَاءَ اللهُ، إِذَا فَتَحَ اللهُ- الخَيْفُ، حَيثُ تَقَاسَمُوا عَلَى الكُفرِ\".\nالخامس:\nحديثه أيضًا: قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - حِينَ أَرَادَ حُنَيْنًا: \"مَنْزِلُنَا غَدًا -إِنْ شَاءَ اللهُ- بِخَيْفِ بَنِي كِنَانَةَ، حَيْت تَقَاسَمُوا عَلَى الكُفْرِ\". سلفا في الحج أيضًا.\nالحديث السادس: حديث أَنَسِ في المغفر:\nوقد سلف في باب دخوله الحرم ومكة غير محرم. زاد هنا: قال مالك: ولم يكن النبي - ﷺ - فيما نُرى -والله أعلم- يومئذ محرمًا. وهو كما قال؛ لأنه لم يرو واحد أنه تحلل يومئذ من إحرامه، وقد قال - ﷺ -: \"وإنما أحلت لي ساعة من نهار\" وقوله تعالى: ﴿وَأَنْتَ حِلٌّ بِهَذَا الْبَلَدِ (٢)﴾ [البلد: ٢] أيضًا شاهد له، وقيل: يحتمل أن يكون محرمًا، إلا أنه لبس المغفر للضرورة وهذا من خواصه، ومن دخل مكة لا لنسك فإحرامه مستحب على الأصح عندنا، وعند أبي مصعب والزهري خلافًا لمالك، لكن مشهور مذهبه [أن من] (^١) تركه لا شيء عليه.\n_________\n(^١) طمس بالأصل وهذا ما يقتضيه السياق.","vol":"21","page":437},{"text":"وفي قتله ابن خطل دلالة أن الحرم لا يعصم من القتل الواجب، وكان قد قتل وارتد كما سلف قريبًا.\nالحديث السابع:\nحديث أَبِي مَعْمَرٍ عن عبد الله قَالَ: دَخَلَ النَّبِيُّ - ﷺ - مَكَّةَ يَوْمَ الفَتْحِ وَحَوْلَ البَيْتِ سِتُّونَ وَثَلَاثُمِائَةِ نُصُبٍ، فَجَعَلَ يَطعُنُهَا بِعُودٍ فِي يَدِهِ وَيَقُولُ: \" ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾ ﴿وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ﴾ \".\n(نصب) بضم النون والصاد، ويجوز إسكان الصاد، ويجوز فتح النون مع ذلك أيضًا، وكلها واحد الأنصاب. كما نبه عليه ابن التين، والنصب: الحجر أو الصنم المنصوب للعبادة، ومنه: ﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾ [المائدة: ٣] والأنصاب أيضًا أعلام الطريق يهتدى بها، سميت أنصابًا؛ لأنها تنصب، فارتفعت للأبصار. (يطعنها) بضم العين على ما سلف.\nالحديث الثامن:\nحَدَّثَنِي إِسْحَاقُ، ثَنَا عَبْدُ الصَّمَدِ: حَدَّثَنِي أَبِي، ثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا قَدِمَ مَكَّةَ أَبَى أَنْ يَدْخُلَ البَيْتَ وَفِيهِ الآلِهَةُ، فَأَمَرَ بِهَا فَأُخْرِجَتْ، وأخْرِجَ صُورَةُ إِبْرَاهِيمَ، وَإِسْمَاعِيلَ .. الحديث.\nسلف في الحج في باب: من كبر في نواحي الكعبة عن أبي معمر، عن عبد الوارث، عن أيوب (^١).\nوقال هنا: (تابعه معمر، عن أيوب، وقال وهيب: ثنا أيوب، عن عكرمة، عن النبي - ﷺ -). وسقط من نسخة الأصيلي والد عبد الصمد\n_________\n(^١) سلف برقم (١٦٠١).","vol":"21","page":438},{"text":"والصواب إثباته.\nوقوله: (ولم يصلِّ فيه) قد سلف الجمع بين هذا وبين ما خالفه في الصلاة في باب قول الله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥] فراجعه. وأخذ الناس برواية الأثبات.","vol":"21","page":439},{"text":"<span data-type='title' id=toc-2491>٤٩ - باب دُخُولُ النَّبِيِّ - ﷺ - مِنْ أَعْلَى مَكَّةَ</span>\n٤٢٨٩ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - أَقْبَلَ يَوْمَ الْفَتْحِ مِنْ أَعْلَى مَكَّةَ عَلَى رَاحِلَتِهِ، مُرْدِفًا أُسَامَةَ بْنَ زَيْدٍ، وَمَعَهُ بِلَالٌ، وَمَعَهُ عُثْمَانُ بْنُ طَلْحَةَ مِنَ الْحَجَبَةِ، حَتَّى أَنَاخَ فِي الْمَسْجِدِ، فَأَمَرَهُ أَنْ يَأْتِىَ بِمِفْتَاحِ الْبَيْتِ، فَدَخَلَ رَسُولُ اللهِ - ﷺ - وَمَعَهُ أُسَامَةُ بْنُ زَيْدٍ وَبِلَالٌ وَعُثْمَانُ بْنُ طَلْحَةَ، فَمَكَثَ فِيهِ نَهَارًا طَوِيلًا ثُمَّ خَرَجَ، فَاسْتَبَقَ النَّاسُ، فَكَانَ عَبْدُ اللهِ بْنُ عُمَرَ أَوَّلَ مَنْ دَخَلَ، فَوَجَدَ بِلَالًا وَرَاءَ الْبَابِ قَائِمًا، فَسَأَلَهُ: أَيْنَ صَلَّى رَسُولُ اللهِ - ﷺ -؟ فَأَشَارَ لَهُ إِلَى الْمَكَانِ الَّذِي صَلَّى فِيهِ. قَالَ عَبْدُ اللهِ: فَنَسِيتُ أَنْ أَسْأَلَهُ: كَمْ صَلَّى مِنْ سَجْدَةٍ؟ [انظر: ٣٩٧ - مسلم:١٣٩٢ - فتح: ٨/ ١٨]\n\n٤٢٩٠ - حَدَّثَنَا الْهَيْثَمُ بْنُ خَارِجَةَ، حَدَّثَنَا حَفْصُ بْنُ مَيْسَرَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ عَائِشَةَ - ﵂ - أَخْبَرَتْهُ أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَامَ الْفَتْحِ مِنْ كَدَاءٍ الَّتِي بِأَعْلَى مَكَّةَ.\nتَابَعَهُ أَبُو أُسَامَةَ وَوُهَيْبٌ فِي: كَدَاءٍ. [انظر: ١٥٧٧ - مسلم: ١٢٥٨ - فتح: ٨/ ١٨]\n\n٤٢٩١ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ: دَخَلَ النَّبِيُّ - ﷺ - عَامَ الْفَتْحِ مِنْ أَعْلَى مَكَّةَ مِنْ كَدَاءٍ. [انظر: ١٥٧٧ - مسلم: ١٢٥٨ - فتح: ٨/ ١٨]\nوَقَالَ اللَّيْثُ: حَدَّثنِي يُونُسُ أَخْبَرَني نَافِع، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - أَقْبَلَ يَوْمَ الفَتْحِ مِنْ أَعْلَى مَكَّةَ عَلَى رَاحِلَتِهِ، مُرْدِفًا أُسَامَةَ بْنَ زَيْدٍ، وَمَعَهُ بِلَالٌ، وعُثْمَانُ بْنُ طَلْحَةَ مِنَ الحَجَبَةِ، فذكر الحديث في صلاته - ﵇ - فيما قَالَ عَبْدُ اللهِ: فَنَسِيتُ أَنْ أَسْأَلَهُ: كَمْ صَلَّى مِنْ سَجْدَةٍ؟\nثم ساق حديث هِشَامٍ، عَنْ أَبِيهِ، عن عَائِشَةَ ﵂ أَنَّه - ﷺ - دَخَلَ مكة عَامَ الفَتْحِ مِنْ كَدَاءٍ التِي بِأَعْلَى مَكَّةَ.","vol":"21","page":440},{"text":"تَابَعَهُ أَبُو أُسَامَةَ وَوُهَيْبٌ فِي: كَدَاءٍ.\nثم ساقه من حديث أبي أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ: أنه - ﷺ - دَخَلَ عَامَ الفَتْحِ مِنْ أَعْلَى مَكَّةَ مِنْ كَدَاءٍ.\nهذا الباب سلف -وأصله في الحج- وبيان الاختلاف [بين] (^١) كَداء وكُدى، وأن الصواب أن الفتح: العليا، والضم السفلى.\nقال القاضي عياض: كَداء، وكُداء، وكُدى جاءت في أحاديث: الحج والجهاد، وفتح مكة، وغير موضع، واختلفت الروايات والتفسير فيها.\nكداء مفتوح ممدود غير مصروف بأعلى مكة: ثنية. وقال الخليل وغيره: يعني كما تقدم، وكُدي -بالضم مشدد الياء-: جبلان قرب مكة، الأعلى منهما هو الممدود (^٢).\nوقال غيره: كدى مقصور منون مضموم: الذي أسفلها، والمشددة؛ لمن خرج إلى اليمن وليس من طريقه - ﷺ - في شيء (^٣). وقد سلف واضحًا، فلا حاجة إلى إعادته، وقد سلف الهمز فيه أيضًا.\n_________\n(^١) ما بين المعقوفين زيادة يقتضيها السياق.\n(^٢) \"العين\" ٥/ ٣٩٦ مادة: (كدى).\n(^٣) \"إكمال المعلم\" ٤/ ٣٣٥ - ٣٣٦.","vol":"21","page":441},{"text":"<span data-type='title' id=toc-2492>٥٠ - باب مَنْزِلُ النَّبِيِّ - ﷺ - يَوْمَ الْفَتْحِ</span>\n٤٢٩٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنِ ابْنِ أَبِي لَيْلَى: مَا أَخْبَرَنَا أَحَدٌ أَنَّهُ رَأَى النَّبِيَّ - ﷺ - يُصَلِّي الضُّحَى غَيْرَ أُمِّ هَانِئٍ، فَإِنَّهَا ذَكَرَتْ أَنَّهُ يَوْمَ فَتْحِ مَكَّةَ اغْتَسَلَ فِي بَيْتِهَا، ثُمَّ صَلَّى ثَمَانِيَ رَكَعَاتٍ، قَالَتْ: لَمْ أَرَهُ صَلَّى صَلَاةً أَخَفَّ مِنْهَا، غَيْرَ أَنَّهُ يُتِمُّ الرُّكُوعَ وَالسُّجُودَ. [انظر: ١١٠٣ - مسلم: ٣٣٦ - فتح: ٨/ ١٩]\nذكر فيه حديث أم هانئ أَنَّهُ اغْتَسَلَ يَوْمَ الفَتْحِ فِي بَيْتِهَا، ثُمَّ صَلَّى ثَمَانِيَ رَكَعَاتٍ.\nوقد سلف في باب: صلاة الضحى في السفر وغيره (^١).\n_________\n(^١) سلف برقم (١١٧٦).","vol":"21","page":442},{"text":"<span data-type='title' id=toc-2493>٥١ - باب</span>\n٤٢٩٣ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ فِي رُكُوعِهِ وَسُجُودِهِ: \"سُبْحَانَكَ اللَّهُمَّ، رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\". [انظر: ٧٩٤ - مسلم: ٤٨٤ - فتح: ٨/ ١٩]\n\n٤٢٩٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ عُمَرُ يُدْخِلُنِي مَعَ أَشْيَاخِ بَدْرٍ، فَقَالَ بَعْضُهُمْ: لِمَ تُدْخِلُ هَذَا الْفَتَى مَعَنَا، وَلَنَا أَبْنَاءٌ مِثْلُهُ؟ فَقَالَ: إِنَّهُ مِمَّنْ قَدْ عَلِمْتُمْ. قَالَ: فَدَعَاهُمْ ذَاتَ يَوْمٍ، وَدَعَانِي مَعَهُمْ قَالَ: وَمَا رُئِيتُهُ دَعَانِي يَوْمَئِذٍ إِلاَّ لِيُرِيَهُمْ مِنِّي، فَقَالَ مَا تَقُولُونَ: ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١) وَرَأَيْتَ النَّاسَ يَدْخُلُونَ﴾ حَتَّى خَتَمَ السُّورَةَ، فَقَالَ بَعْضُهُمْ: أُمِرْنَا أَنْ نَحْمَدَ اللهَ وَنَسْتَغْفِرَهُ، إِذَا نُصِرْنَا وَفُتِحَ عَلَيْنَا. وَقَالَ بَعْضُهُمْ: لَا نَدْرِى. أَوْ لَمْ يَقُلْ بَعْضُهُمْ شَيْئًا. فَقَالَ لِي: يَا ابْنَ عَبَّاسٍ، أَكَذَاكَ تَقُولُ؟ قُلْتُ: لَا. قَالَ: فَمَا تَقُولُ؟ قُلْتُ: هُوَ أَجَلُ رَسُولِ اللهِ - ﷺ - أَعْلَمَهُ اللهُ لَهُ ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾: فَتْحُ مَكَّةَ، فَذَاكَ عَلَامَةُ أَجَلِكَ ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ [النصر:٣] قَالَ عُمَرُ: مَا أَعْلَمُ مِنْهَا إِلاَّ مَا تَعْلَمُ. [انظر: ٣٦٢٧ - فتح: ٨/ ٢٠]\n\n٤٢٩٥ - حَدَّثَنَا سَعِيدُ بْنُ شُرَحْبِيلَ، حَدَّثَنَا اللَّيْثُ، عَنِ الْمَقْبُرِيِّ، عَنْ أَبِي شُرَيْحٍ الْعَدَوِيِّ أَنَّهُ قَالَ لِعَمْرِو بْنِ سَعِيدٍ وَهْوَ يَبْعَثُ الْبُعُوثَ إِلَى مَكَّةَ: ائْذَنْ لِي أَيُّهَا الأَمِيرُ أُحَدِّثْكَ قَوْلًا قَامَ بِهِ رَسُولُ اللهِ - ﷺ - الْغَدَ يَوْمَ الْفَتْحِ، سَمِعَتْهُ أُذُنَايَ وَوَعَاهُ قَلْبِي، وَأَبْصَرَتْهُ عَيْنَايَ، حِينَ تَكَلَّمَ بِهِ، حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: \"إِنَّ مَكَّةَ حَرَّمَهَا اللهُ وَلَمْ يُحَرِّمْهَا النَّاسُ، لَا يَحِلُّ لاِمْرِئٍ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا، وَلَا يَعْضِدَ بِهَا شَجَرًا، فَإِنْ أَحَدٌ تَرَخَّصَ لِقِتَالِ رَسُولِ اللهِ - ﷺ - فِيهَا فَقُولُوا لَهُ: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ، وَلَمْ يَأْذَنْ لَكُمْ. وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ، وَقَدْ","vol":"21","page":443},{"text":"عَادَتْ حُرْمَتُهَا اليَوْمَ كَحُرْمَتِهَا بِالأَمْسِ، وَليُبَلِّغِ الشَّاهِدُ الغَائِبَ\". فَقِيلَ لأَبِي شُرَيْح: مَاذَا قَالَ لَكَ عَمْرٌو؟ قَالَ: قَالَ أَنَا أَعْلَمُ بِذَلِكَ مِنْكَ يَا أَبَا شُرَيْحٍ، إِنَّ الَحرَمَ لَا يُعِيذ عَاصيًا، وَلَا فَارًّا بِدَمٍ، وَلَا فَارًّا بِخَرْبَةٍ. [قَالَ أَبُو عَبْدِ اللهِ: الَخرْبَةُ: البَلِيَّة]. [انظر: ١٠٤ - مسلم: ١٣٥٤ - فتح: ٨/ ٢٠]\n\n٤٢٩٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ عَامَ الْفَتْحِ وَهْوَ بِمَكَّةَ: \"إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ\". [انظر: ٢٢٣٦ - مسلم: ١٥٨١ - فتح: ٨/ ٢٠]\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ فِي رُكُوعِهِ وَسُجُودِهِ: \"سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\".\nوقد سلف في: الصلاة، في باب: الدعاء في الركوع، وهو ظاهر في جواز الدعاء فيه (^١)، ومالك لا يراه (^٢)، ولعله لم يبلغه الحديث.\nثانيها:\nحديث ابن عَبَّاسٍ ﵄ قَالَ: كَانَ عُمَرُ يُدْخِلُنِي مَعَ أَشْيَاخِ بَدْرٍ، فَقَالَ بَعْضُهُمْ: لِمَ تُدْخِلُ هذا مَعَنَا وَلنَا أَبْنَاءٌ مِثْلُهُ؟ فذكر الحديث: وأنه جاء لفهم، وفسر الفتح بفَتْح مَكَّةَ، فَذَاكَ عَلَامَةُ أَجَلِكَ ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ قال عمر: ما أعلم فيها إلا ما تعلم. وسيأتي في: التفسير أيضًا (^٣).\n_________\n(^١) انظر: \"إحكام الأحكام شرح عمدة الأحكام\" ١/ ٤١٥.\n(^٢) انظر: \"المنتقى\" ١/ ١٤٩.\n(^٣) سيأتي برقم (٤٩٦٧).","vol":"21","page":444},{"text":"والقائل لعمر ذاك هو: عبد الرحمن بن عوف كما ذكره ابن التين (^١)، ولم ينقله هذا لابن عباس، وأظنه أراد أن يكون ابنا له من أبنائهم معه فأخبره عمر ما زادهم به من القرابة والعلم، وبين لهم ذلك بما امتحنهم به.\nالحديث الثالث:\nحديث أَبِي شُرَيْحٍ العَدَوِيِّ وأَنَّهُ قَالَ لِعَمْرِو بْنِ سَعِيدٍ، وَهْوَ يَبْعَثُ البُعُوثَ إِلَى مَكَّةَ الحديث.\nسلف في الحج (^٢) واضحًا، واسمه: خويلد بن عمرو بن صخر بن عبد العزى بن معاوية بن المحترش بن عمرو بن نبهان، أخي مازن رهط بديل بن ورقاء ابني عدي أخي كعب وفليح وسعد وعوف أولاد عمرو بن لحي الخزاعي العدوي، وينسب تارة الكعبي إلى العم؛ لشهرة بني كعب بن خزاعة على إخوتهم.\nوقد روي في الحديث مرفوعًا: \"نزل القرآن بلغة الكعبين\" (^٣) -يعني: كعب بن لؤي، وكعب بن خزاعة- أسلم أبو شريح قبل فتح مكة، وكان يحمل أحد ألوية بني كعب بن خزاعة الثلاثة يوم الفتح، والثاني محبر بن سفيان بن سلول بن كعب، والثالث عمرو بن سالم من بني منيح القائل:\n_________\n(^١) ورد بهامش الأصل: تقدم في هذا \"الصحيح\" أنه عبد الرحمن بن عوف، وسيأتي أيضا التصريح به في باب: مرض النبي - ﷺ -، فلا حاجة لعزوه لابن التين.\n(^٢) سيأتي برقم (١٨٣٢).\n(^٣) لم أقف عليه مرفوعًا، ولكن أورده أبو عبيد في \"فضائل القرآن\" ص ٣٤٠ من قول ابن عباس، وبنحوه كذلك عند الطبري في \"تفسيره\" ١/ ٥١ (٦٥) هذا ورواه الطبري أيضًا ١/ ٥٢ (٦٦) عن قتادة عن أبي الأسود الدئلي.","vol":"21","page":445},{"text":"اللهم إني ناشد محمدًا … حلف أبينا وأبيه الأتلدا\nمات أبو شريح بالمدينة سنة ثمان وستين.\nقال الداودي: وتأويل عمرو ليس بشيء، أي: في قوله: (إن الحرم لا يعيذ عاصيًا) إلى آخره، وأكثر ما يجوز أن يجعل بمكة من الحرب، إذا أُرِيدَ بها أحد أن يدفع عن نفسه، كما جعل ابن الزبير - ﵁ - أو يكون الملحد من أراد ظلمه.\nووقع في \"السير\" لابن إسحاق: عمرو بن الزبير بدل عمرو بن سعيد (^١)، والصواب ما في \"الصحيح\"، والوهم فيه من دون ابن إسحاق، فقد رواه يونس بن بكير عنه على الصواب، وقد سلف هناك اختلاف العلماء في الاستعاذة في الحرم، وعندنا وعند مالك: نعم (^٢)، وخالف أبو حنيفة، وقيل: إن قتل في الحرم استعيذ منه، وإلا فلا (^٣). وجه الأول قصة ابن خطل وغيره.\nالحديث الرابع: حديث جابر - ﵁ -، أنه سمع رسول الله - ﷺ - يقول عام الفتح وهو بمكة: \"إن الله ورسوله حرم بيع الخمر\".\nوقد سلف في البيع (^٤).\n_________\n(^١) \"سيرة ابن إسحاق\" ص ٢٠٨.\n(^٢) انظر: \"أحكام القرآن\" لابن العربي ١/ ٣٧٣ - ٣٧٤، \"المنتقى\" ٣/ ٨٠، \"المجموع\" ٧/ ٤٦٥، \"أحكام الأحكام شرح عمدة الأحكام\" ٢/ ٦١ - ٦٢.\n(^٣) انظر: \"أحكام القرآن\" للجصاص ٢/ ٣٣.\n(^٤) سلف برقم (٢٢٣٦).","vol":"21","page":446},{"text":"<span data-type='title' id=toc-2494>٥٢ - باب مَقَامُ النَّبِيِّ - ﷺ - بِمَكَّةَ زَمَنَ الْفَتْحِ</span>\n٤٢٩٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ. حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ يَحْيَى بْنِ أَبِي إِسْحَاقَ، عَنْ أَنَسٍ - ﵁ - قَالَ: أَقَمْنَا مَعَ النَّبِيِّ - ﷺ - عَشْرًا نَقْصُرُ الصَّلَاةَ. [انظر: ١٠٨١ - مسلم: ٦٩٣ - فتح: ٨/ ٢١]\n\n٤٢٩٨ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَاصِمٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: أَقَامَ النَّبِيُّ - ﷺ - بِمَكَّةَ تِسْعَةَ عَشَرَ يَوْمًا يُصَلِّي رَكْعَتَيْنِ. [انظر: ١٠٨٠ فتح: ٨/ ٢١]\n\n٤٢٩٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَنْ عَاصِمٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: أَقَمْنَا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ تِسْعَ عَشْرَةَ نَقْصُرُ الصَّلَاةَ. وَقَالَ ابْنُ عَبَّاسٍ: وَنَحْنُ نَقْصُرُ مَا بَيْنَنَا وَبَيْنَ تِسْعَ عَشْرَةَ، فَإِذَا زِدْنَا أَتْمَمْنَا. [انظر: ١٠٨٠ - فتح: ٨/ ٢١]\nذكر فيه حديث أَنَسٍ - ﵁ -: أَقَمْنَا مَعَ النَّبِيِّ - ﷺ - عَشْرًا نَقْصُرُ الصَّلَاةَ. وحديث عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ أَقَامَ - ﷺ - بِمَكَّةَ تِسْعَةَ عَشَرَ يَوْمًا يُصَلِّي رَكْعَتَيْنِ.\nوعن أبي شِهَابٍ -وهو عبد ربه بن رافع الحناط- عَنْ عَاصِمٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ ﵄: أَقَمْنَا مَعَ النَّبِيِّ - ﷺ - فِي سَفرٍ تِسْعَ عَشْرَةَ نَقْصُرُ الصَّلَاةَ.\nوَقَالَ ابن عَبَّاسٍ: وَنَحْنُ نَقْصُرُ مَا بَيْنَنَا وَبَيْنَ تِسْعَ عَشْرَةَ، فَإِذَا زِدْنَا أَتْمَمْنَا.\nوقد سلف ذلك في الصلاة، في باب: ما جاء في التقصير وكم يقيم حتى يقصر، فراجعه.","vol":"21","page":447},{"text":"<span data-type='title' id=toc-2495>٥٣ - باب </span>(^١)\n٤٣٠٠ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عَبْدُ اللهِ بْنُ ثَعْلَبَةَ بْنِ صُعَيْرٍ، وَكَانَ النَّبِيُّ - ﷺ - قَدْ مَسَحَ وَجْهَهُ عَامَ الْفَتْحِ. [٦٣٥٦ - فتح: ٨/ ٢٢]\n\n٤٣٠١ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سُنَيْنٍ أَبِي جَمِيلَةَ قَالَ: أَخْبَرَنَا وَنَحْنُ مَعَ ابْنِ الْمُسَيَّبِ قَالَ: وَزَعَمَ أَبُو جَمِيلَةَ أَنَّهُ أَدْرَكَ النَّبِيَّ - ﷺ -، وَخَرَجَ مَعَهُ عَامَ الْفَتْحِ. [فتح: ٨/ ٢٢]\n\n٤٣٠٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ عَمْرِو بْنِ سَلِمَةَ قَالَ: قَالَ لِي أَبُو قِلَابَةَ: أَلَا تَلْقَاهُ فَتَسْأَلَه؟ قَالَ: فَلَقِيتُهُ فَسَأَلْتُهُ، فَقَالَ: كُنَّا بِمَاءٍ مَمَرَّ النَّاسِ، وَكَانَ يَمُرُّ بِنَا الرُّكْبَانُ فَنَسْأَلُهُمْ: مَا لِلنَّاسِ، مَا لِلنَّاسِ؟ مَا هَذَا الرَّجُلُ؟ فَيَقُولُونَ يَزْعُمُ أَنَّ اللهَ أَرْسَلَهُ أَوْحَي إِلَيْهِ -أَوْ أَوْحَى اللهُ بِكَذَا- فَكُنْتُ أَحْفَظُ ذَلِكَ الْكَلَامَ، وَكَأَنَّمَا يُغْرَى فِي صَدْرِي، وَكَانَتِ الْعَرَبُ تَلَوَّمُ بِإِسْلَامِهِمِ الْفَتْحَ، فَيَقُولُونَ: اتْرُكُوهُ وَقَوْمَهُ، فَإِنَّهُ إِنْ ظَهَرَ عَلَيْهِمْ فَهْوَ نَبِيٌّ صَادِقٌ. فَلَمَّا كَانَتْ وَقْعَةُ أَهْلِ الْفَتْحِ بَادَرَ كُلُّ قَوْمٍ بِإِسْلَامِهِمْ، وَبَدَرَ أَبِي قَوْمِي بِإِسْلَامِهِمْ، فَلَمَّا قَدِمَ قَالَ: جِئْتُكُمْ وَاللهِ مِنْ عِنْدِ النَّبِيِّ - ﷺ - حَقًّا. فَقَالَ: \"صَلُّوا صَلَاةَ كَذَا فِي حِينِ كَذَا، وَصَلُّوا كَذَا فِي حِينِ كَذَا، فَإِذَا حَضَرَتِ الصَّلَاةُ، فَلْيُؤَذِّنْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْثَرُكُمْ قُرْآنًا\". فَنَظَرُوا فَلَمْ يَكُنْ أَحَدٌ أَكْثَرَ قُرْآنًا مِنِّي؛ لِمَا كُنْتُ أَتَلَقَّى مِنَ الرُّكْبَانِ، فَقَدَّمُونِي بَيْنَ أَيْدِيهِمْ، وَأَنَا ابْنُ سِتٍّ أَوْ سَبْعِ سِنِينَ، وَكَانَتْ عَلَيَّ بُرْدَةٌ، كُنْتُ إِذَا سَجَدْتُ تَقَلَّصَتْ عَنِّي، فَقَالَتِ امْرَأَةٌ مِنَ الْحَيِّ: أَلَا تُغَطُّوا عَنَّا اسْتَ قَارِئِكُمْ. فَاشْتَرَوْا فَقَطَعُوا لِي قَمِيصًا، فَمَا فَرِحْتُ بِشَيْءٍ فَرَحِي بِذَلِكَ الْقَمِيصِ. [فتح: ٨/ ٢٢]\n\n٤٣٠٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ\n_________\n(^١) فائدة: قال الحافظ ابن حجر في \"الفتح\" ٨/ ٢٢: كذا في الأصول بغير ترجمة، وسقط من رواية النسفي، فصارت أحاديثه من جملة الباب الذي قبله، ومناسبتها له غير ظاهرة، والمناسب لترجمته: من شهد الفتح.","vol":"21","page":448},{"text":"الزُّبَيْرِ عَنْ عَائِشَةَ - ﵂، - عَنِ النَّبِيِّ - ﷺ -. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ قَالَتْ: كَانَ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدٍ أَنْ يَقْبِضَ ابْنَ وَلِيدَةِ زَمْعَةَ، وَقَالَ عُتْبَةُ: إِنَّهُ ابْنِي. فَلَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - مَكَّةَ فِي الْفَتْحِ أَخَذَ سَعْدُ بْنُ أَبِي وَقَّاصٍ ابْنَ وَلِيدَةِ زَمْعَةَ، فَأَقْبَلَ بِهِ إِلَى رَسُولِ اللهِ - ﷺ -، وَأَقْبَلَ مَعَهُ عَبْدُ بْنُ زَمْعَةَ، فَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ: هَذَا ابْنُ أَخِي، عَهِدَ إِلَيَّ أَنَّهُ ابْنُهُ. قَالَ عَبْدُ بْنُ زَمْعَةَ: يَا رَسُولَ اللهِ، هَذَا أَخِي، هَذَا ابْنُ زَمْعَةَ، وُلِدَ عَلَى فِرَاشِهِ. فَنَظَرَ رَسُولُ اللهِ - ﷺ - إِلَى ابْنِ وَلِيدَةِ زَمْعَةَ، فَإِذَا أَشْبَهُ النَّاسِ بِعُتْبَةَ بْنِ أَبِي وَقَّاصٍ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هُوَ لَكَ، هُوَ أَخُوكَ يَا عَبْدُ بْنَ زَمْعَة\". مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِرَاشِهِ، وَقَالَ رَسُولُ اللهِ - ﷺ -: \"احْتَجِبِي مِنْهُ يَا سَوْدَة\". لِمَا رَأَى مِنْ شَبَهِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ. قَالَ ابْنُ شِهَابٍ: قَالَتْ عَائِشَةُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ\". وَقَالَ ابْنُ شِهَابٍ: وَكَانَ أَبُو هُرَيْرَةَ يَصِيحُ بِذَلِكَ. [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح: ٨/ ٢٣]\n\n٤٣٠٤ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنِي يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ امْرَأَةً سَرَقَتْ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةِ الْفَتْحِ، فَفَزِعَ قَوْمُهَا إِلَى أُسَامَةَ بْنِ زَيْدٍ يَسْتَشْفِعُونَهُ، قَالَ عُرْوَةُ: فَلَمَّا كَلَّمَهُ أُسَامَةُ فِيهَا تَلَوَّنَ وَجْهُ رَسُولِ اللهِ - ﷺ - فَقَالَ: \"أَتُكَلِّمُنِي فِي حَدٍّ مِنْ حُدُودِ اللهِ؟! \". قَالَ أُسَامَةُ: اسْتَغْفِرْ لِي يَا رَسُولَ اللهِ. فَلَمَّا كَانَ الْعَشِيُّ قَامَ رَسُولُ اللهِ - ﷺ - خَطِيبًا، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّمَا أَهْلَكَ النَّاسَ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمِ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ، وَالَّذِى نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا\". ثُمَّ أَمَرَ رَسُولُ اللهِ - ﷺ - بِتِلْكَ الْمَرْأَةِ، فَقُطِعَتْ يَدُهَا، فَحَسُنَتْ تَوْبَتُهَا بَعْدَ ذَلِكَ وَتَزَوَّجَتْ. قَالَتْ عَائِشَةُ: فَكَانَتْ تَأْتِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللهِ - ﷺ -. [انظر: ٢٦٤٨ - مسلم: ١٦٨٨ - فتح: ٨/ ٢٤]\n٤٣٠٥، ٤٣٠٦ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا عَاصِمٌ، عَنْ أَبِي","vol":"21","page":449},{"text":"عُثْمَانَ قَالَ: حَدَّثَنِي مُجَاشِعٌ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - بِأَخِي بَعْدَ الْفَتْحِ قُلْتُ: يَارَسُولَ اللهِ، جِئْتُكَ بِأَخِي لِتُبَايِعَهُ عَلَى الْهِجْرَةِ. قَالَ \"ذَهَبَ أَهْلُ الْهِجْرَةِ بِمَا فِيهَا\". فَقُلْتُ: عَلَى أَيِّ شَيْءٍ تُبَايِعُهُ؟ قَالَ: \"أُبَايِعُهُ عَلَى الإِسْلَامِ وَالإِيمَانِ وَالْجِهَادِ\". - فَلَقِيتُ أَبَا مَعْبَدٍ بَعْدُ -وَكَانَ أَكْبَرَهُمَا- فَسَأَلْتُهُ فَقَالَ: صَدَقَ مُجَاشِعٌ. [انظر:٢٩٦٢،٢٩٦٣ - مسلم: ١٨٦٣ - فتح: ٨/ ٢٥]\n٤٣٠٧، ٤٣٠٨ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا عَاصِمٌ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ مُجَاشِعِ بْنِ مَسْعُودٍ: انْطَلَقْتُ بِأَبِي مَعْبَدٍ إِلَى النَّبِيِّ - ﷺ - لِيُبَايِعَهُ عَلَى الْهِجْرَةِ، قَالَ: \"مَضَتِ الْهِجْرَةُ لأَهْلِهَا، أُبَايِعُهُ عَلَى الإِسْلَامِ وَالْجِهَادِ\". فَلَقِيتُ أَبَا مَعْبَدٍ فَسَأَلْتُهُ، فَقَالَ: صَدَقَ مُجَاشِعٌ. وَقَالَ خَالِدٌ: عَنْ أَبِي عُثْمَانَ، عَنْ مُجَاشِعٍ أَنَّهُ جَاءَ بِأَخِيهِ مُجَالِدٍ. [فتح: ٨/ ٢٥]\n\n٤٣٠٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ مُجَاهِدٍ: قُلْتُ لاِبْنِ عُمَرَ - ﵄ -: إِنِّي أُرِيدُ أَنْ أُهَاجِرَ إِلَى الشَّأْمِ. قَالَ: لَا هِجْرَةَ وَلَكِنْ جِهَادٌ، فَانْطَلِقْ فَاعْرِضْ نَفْسَكَ، فَإِنْ وَجَدْتَ شَيْئًا وَإِلاَّ رَجَعْتَ. [انظر: ٣٨٩٩ - فتح: ٨/ ٢٥]\n\n٤٣١٠ - وَقَالَ النَّضْرُ: أَخْبَرَنَا شُعْبَةُ، أَخْبَرَنَا أَبُو بِشْرٍ: سَمِعْتُ مُجَاهِدًا: قُلْتُ لاِبْنِ عُمَرَ، فَقَالَ: لَا هِجْرَةَ الْيَوْم -أَوْ بَعْدَ رَسُولِ اللهِ - ﷺ - مِثْلَهُ. [انظر: ٣٨٩٩ - فتح: ٨/ ٢٥]\n\n٤٣١١ - حَدَّثَنِي إِسْحَاقُ بْنُ يَزِيدَ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي أَبُو عَمْرٍو الأَوْزَاعِيُّ، عَنْ عَبْدَةَ بْنِ أَبِي لُبَابَةَ، عَنْ مُجَاهِدِ بْنِ جَبْرٍ الْمَكِّيِّ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - كَانَ يَقُولُ: لَا هِجْرَةَ بَعْدَ الْفَتْحِ. [انظر: ٣٨٩٩ - فتح: ٨/ ٢٥]\n\n٤٣١٢ - حَدَّثَنَا إِسْحَاقُ بْنُ يَزِيدَ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ قَالَ: حَدَّثَنِي الأَوْزَاعِيُّ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ قَالَ: زُرْتُ عَائِشَةَ مَعَ عُبَيْدِ بْنِ عُمَيْرٍ، فَسَأَلَهَا عَنِ الْهِجْرَةِ فَقَالَتْ: لَا هِجْرَةَ الْيَوْمَ، كَانَ الْمُؤْمِنُ يَفِرُّ أَحَدُهُمْ بِدِينِهِ إِلَى اللهِ وَإِلَى رَسُولِهِ - ﷺ -؛ مَخَافَةَ أَنْ يُفْتَنَ عَلَيْهِ، فَأَمَّا الْيَوْمَ فَقَدْ أَظْهَرَ اللهُ الإِسْلَامَ، فَالْمُؤْمِنُ يَعْبُدُ رَبَّهُ حَيْثُ شَاءَ، وَلَكِنْ جِهَادٌ وَنِيَّةٌ. [انظر: ٣٠٨٠ - مسلم: ١٨٦٤ - فتح: ٨/ ٢٥]","vol":"21","page":450},{"text":"٤٣١٣ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي حَسَنُ بْنُ مُسْلِمٍ، عَنْ مُجَاهِدٍ أَنَّ رَسُولَ اللهِ قَامَ يَوْمَ الْفَتْحِ فَقَالَ: \"إِنَّ اللهَ حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَوَاتِ وَالأَرْضَ، فَهْيَ حَرَامٌ بِحَرَامِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، لَمْ تَحِلَّ لأَحَدٍ قَبْلِي، وَلَا تَحِلُّ لأَحَدٍ بَعْدِي، وَلَمْ تَحْلِلْ لِي إِلاَّ سَاعَةً مِنَ الدَّهْرِ، لَا يُنَفَّرُ صَيْدُهَا، وَلَا يُعْضَدُ شَوْكُهَا، وَلَا يُخْتَلَى خَلَاهَا، وَلَا تَحِلُّ لُقَطَتُهَا إِلاَّ لِمُنْشِدٍ\". فَقَالَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ إِلاَّ الإِذْخِرَ يَا رَسُولَ اللهِ، فَإِنَّهُ لَا بُدَّ مِنْهُ لِلْقَيْنِ وَالْبُيُوتِ. فَسَكَتَ ثُمَّ قَالَ: \"إِلاَّ الإِذْخِرَ فَإِنَّهُ حَلَالٌ\". وَعَنِ ابْنِ جُرَيْجٍ: أَخْبَرَنِي عَبْدُ الْكَرِيمِ عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ بِمِثْلِ هَذَا -أَوْ نَحْوِ هَذَا-[انظر: ١٣٤٩ - مسلم: ١٣٥٣ - فتح: ٨/ ٢٦]\nرَوَاهُ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -. [انظر:١١١٢ - مسلم: ١٣٥٥]\nذكر فيه (ستة) (^١) أحاديث:\nأحدها:\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَاب، أَخْبَرَنِي عَبْدُ اللهِ بْنُ بْنِ صُعَيْرٍ: وَكَانَ النَّبِيُّ - ﷺ - قدْ مَسَحَ وَجْهَهُ عَامَ الفَتْحِ.\nوهذا رواه يونس في كتابه عن محمد بن إسحاق، عن الزهري به أيضًا. و(ثعلبة) هذا يقال له: ابن أبي صعير أيضًا -بالصاد والعين المهملتين- بن عمرو بن زيد بن شيبان العذري حليف بني زهرة، روى عنه ابنه، وهما صحابيان، ولد ابنه سنة ستٍّ أو سبع من الهجرة، ومات سنة تسع وثمانين عن ثلاث وثمانين سنة، وروى عبد الله، عن أبيه، عن رسول الله - ﷺ -. وأغرب ابن التين فقال:\n_________\n(^١) كذا بالأصل، ولعل صوابها: ثمانية؛ إذ أن المصنف عدهم في الشرح كما سيأتي ثمانية أحاديث.","vol":"21","page":451},{"text":"عبد الله هذا إن كان عقل ذلك أو عقل عنه كانت له صحبة، وإن لم يعقل عنه شيئًا كانت تلك (فضيلة) (^١) وهو من الطبقة الأولى من التابعين. قلت: أطبقوا (^٢) على صحبته كما ذكرناه (^٣).\nالحديث الثاني:\nحديث الزُّهْرِيِّ، عَنْ سُنَيْنٍ أَبِي جَمِيلَةَ وَنَحْنُ مَعَ ابن المُسَيَّبِ قَالَ: وَزَعَمَ أَبُو جَمِيلَةَ أَنَّهُ أَدْرَكَ النَّبِيَّ - ﷺ -، وَخَرَجَ مَعَهُ عَامَ الفَتْحِ.\nسيأتي عنه معلقًا أنه التقط منبوذًا فأتى عمر فسأل عنه، فأثني عليه خير، وأنفق عليه عمر (^٤). زاد مالك في \"موطئه\": وجعل ولاءه له (^٥)\nوهو ضمري وقيل: سمي (سُنَيْن) بضم السين المهملة، ثم نون مفتوحة، ثم مثناة تحت ساكنة وربما حكى تشديدها ثم نون. وجميلة: بفتح الجيم وكسر الميم، وذكره في الصحابة غير واحد: ابن منده وابن حبان (^٦) وغيرهما، وأما ابن المنذر فقال: أبو جميلة رجل مجهول. قال البيهقي: قد قاله الشافعي (^٧) أيضًا في كتاب الولاء فإن ثبت كان معناه في الولاء: أجرته والقيام بحفظه دون الولاء المعروف؛ لأنه كمن أعتق.\n_________\n(^١) في الأصل: (قضية)، وهو تحريف، المثبث هو الصواب. انظر: \"عمدة القاري\" ١٤/ ٣٠٠.\n(^٢) ورد بهامش الأصل: رأيت الذهبي جزم بصحبته في غير مكان، لكنه قال في \"الكاشف\": له صحبة إن شاء الله. [قلت: قال الذهبي فى \"التجريد\" ١/ ٣٠١: له رؤية ورواية].\n(^٣) انظر ترجمتهما في \"الاستيعاب\" ١/ ٢٨٦ (٢٧٩)، ٣/ ١٢ (١٤٩٦).\n(^٤) قلت: بل قد سلف قبل حديث (٢٦٦٢) كتاب: الشهادات.\n(^٥) \"الموطأ\" ص ٤٦٠ (١٩).\n(^٦) \"الثقات\" ٣/ ١٧٩.\n(^٧) \"الأم\" ٤/ ٥٦. وانظر: \"معرفة السنن والاثار\" ٩/ ٩١.","vol":"21","page":452},{"text":"قلت: وحج مع رسول الله، - ﷺ - حجة الوداع، قال ابن أبي حاتم: روى عنه الزهري وزيد بن أسلم (^١)، قلت: وروى عن الصديق والفاروق أيضًا. والذي أثنى عليه هو شيبان، أفاده الشيخ أبو حامد في \"تعليقه\".\nالحديث الثالث:\nحديث عمرو بن سلمة في إمامة قومه وهو ابن ست أو سبع سنين، وهو من أفراده، ولم يخرج البخاري له غيره وهو عمرو بن سلمة -بكسر اللام- بن نفيع الجرمي أبو بريد أو أبو يزيد، وقيل: سلمة بن قيس.\nوقوله: (بادر كل قوم بإسلامهم وبدر أبي قومي) يقال: بدرت إلى الشيء، وبادرت أي: سعيت.\nوقوله: (\"وليؤمكم أكثركم قرآنًا\") هذا ما رجح به، وفي حديث أبي قلابة: \"فليؤمكم أكبركم\" (^٢) أي: سنًّا مع التساوي في القراءة والأول مع التساوي في السن، وترجيح القراءة، وفيه: حجة للشافعي في صحة إمامة الصبي في الفرض، ومنع من ذلك مالك (^٣)، قال: كان هذا في أول الإسلام، وحملوا الحديث على عمومه، ولم يبلغ فعلهم الشارع.\nوقوله: (وكانت عليَّ بردة كنت إذا سجدت تقلصت عني) أي: انضمت ونقصت عن أن تسترني، يقال: قلص الشيء أو: تقلص إذا انضم، وقلص: إذا نقص.\nوقوله: (فقالت امرأة من الحي ألا تغطون عنا است قارئكم).\n_________\n(^١) \"الجرح والتعديل\" ٤/ ٣٢٠.\n(^٢) سلف برقم (٦٢٨).\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٢٨٥، \"الأم\" ١/ ١٤٧.","vol":"21","page":453},{"text":"كذا هو في الأصول: تغطون بالنون، وذكره ابن التين بحذفها، ثم قال: والصواب إثباتها؛ لأنه مرفوع على أصله.\nالحديث الرابع:\nحديث عائشة ﵂ مسندًا ومعلقًا في قصة ابن وليدة زمعة، وفي آخره: \"الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الحَجَرُ\". قَالَ ابن شِهَابٍ: كَانَ أَبُو هُرَيْرَةَ يَصِيحُ بِذَلِكَ، وقد سلف في أول البيع (^١) فراجعه.\nوقوله: (\"هو لك، هو أخوك يا عبد بن زمعة\") من أجل أنه ولد على فراشه، فيه رد على من يقول أنه ملكه إياه عبدًا، فإن قلت: الولد لا يستلحق على فراش أبيه.\nقلت: يحتمل أن يكون قول ابن زمعة معروفا أنه وطء الأمة لو كانت فراشًا.\nويحتمل أن عبدًا وارث زمعة وحده ولم ترثه سودة؛ لأنها مسلمة وكان زمعة كافرًا، ورثه عبد إذ كان حين موته كافرًا أيضًا. ذكرها ابن التين.\nالحديث (الخامس) (^٢):\nحديث عُرْوَة بْن الزُّبَيْرِ، أَنَّ امْرَأَةً سَرَقَتْ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةِ الفَتْحِ .. الحديث سلف في الشهادات مختصرًا، واسمها فاطمة بنت الأسود بن عبد الأسود (^٣) بن هلال بن عمر بن مخزوم ابنة أخي\n_________\n(^١) سلف برقم (٢٠٥٣).\n(^٢) في الأصل (الرابع) وهو تكرار، لعله من باب السهو، وعليه بُني ما بعده، لكن المثبت هو الصواب.\n(^٣) ورد بهامش الأصل: كذا في \"الاستيعاب\": ابن عبد الأسود، وفي غيره: عبد الأسد. وكذا ذكره المؤلف في نسب عمها وكذا في نسب ابن عمها.","vol":"21","page":454},{"text":"أبي سلمة عبد الله بن عبد الأسد، وابن عمها الأسود بن سفيان بن عبد الأسد، وفي صحبته نظر كما قاله أبو عمر (^١)، وأخوه هبار بن سفيان قتل بمؤتة، وقتل أخوها عبد الله بن سفيان باليرموك، قاله الزبير، وقال غيره بأجنادين.\nوعمر بن سفيان هاجر إلى الحبشة، قاله الزبير. وعبد الله بن سفيان من مهاجرة الحبشة هو وأخوه هبار، قاله ابن إسحاق (^٢). ونزل عبد الله حمص وجرف، والأسود أبوها قتله حمزة يوم بدر أول من قتل، وكان عهد أنه ليشربن من حوض المسلمين أو ليهدمنه أو يموتن دونه فخرج، وخرج إليه حمزة فقتله -وكان سيئ الخلق- قال الزبير: أدركه حمزة وهو يكسر الحوض فقتله فاختلط دمه بالماء.\nوقوله: (ففزع قومها إلى أسامة) أي: لجئوا إليه، يقال: فزعت إليه -بكسر الزاي- فأفزعني أي: لجأت إليه فأعانني، وفزعت عنه: كشفت عثه الفزع، ومنه قوله تعالى: ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ﴾ [سبأ: ٢٣].\nالحديث السادس:\nحديث عَاصِم -هو: ابن سليمان الأحول- عَنْ أَبِي عُثْمَانَ- هو: عبد الرحمن بن مل النهدي - حَدَّثَنِي مُجَاشِعٌ فذكر حديث المبايعة.\nوقد سلف في: الجهاد في باب: البيعة في الحرب أن لا يفروا (^٣)، مختصرًا.\nثم ذكر بعد: وقال مجاشع بن مسعود. وقال في الأول: جِئْتُكَ بِأَخِي لِتُبَايِعَهُ عَلَى الهِجْرَةِ.\n_________\n(^١) \"الاستيعاب\" ١/ ١٨٣ (٤٨).\n(^٢) انظر: \"سيرة ابن هشام\" ١/ ٣٤٩.\n(^٣) سلف برقم (٢٩٦٢ - ٢٩٦٣).","vol":"21","page":455},{"text":"وقال في الثاني: انْطَلَقْتُ بِأَبِي مَعْبَدٍ. ثم قال فيه: وَقَالَ خَالِدٌ: عَنْ أَبِي عُثْمَانَ، عَنْ مُجَاشِعٍ أَنَّهُ جَاءَ بِأَخِيهِ مُجَالِدٍ. وهو بيان لأخيه، مجاشع ومجالد ابنا مسعود بن ثعلبة بن وهب من بني بهثَهَ بن سليم بصري قتل يوم الجمل سنة ست وثلاثين -أعني: مجاشعًا- اتفقا عليه، وادعى الدمياطي انفراد البخاري بمجالد.\nالحديث السابع:\nحديث أَبِي بِشْرٍ، عَنْ مُجَاهِدٍ: قُلْتُ لاِبْنِ عُمَرَ: إِنِّي أُرِيدُ أَنْ أُهَاجِرَ إِلَى الشَّأمِ. قَالَ: لَا هِجْرَةَ ولكن جِهَادٌ ونية، فَانْطَلِقْ فَاعْرِضْ نَفْسَكَ، فَإِنْ وَجَدْتَ شيْئًا وَإِلَّا رَجَعْتَ.\nوقال النضر: أنا شعبة، أنا أبو بشر: سمعت مجاهدًا: قلت لابن عمر فقال: لا هجرة اليوم، أو بعد رسول الله - ﷺ-.\nثم ساق عَنْ عَبْدَةَ بْنِ أَبِي لُبَابَةَ، عَنْ مُجَاهِدِ بْنِ جَبْرٍ المَكِّيِّ، أَنَّ ابن عُمَرَ كَانَ يَقُولُ: لَا هِجْرَةَ بَعْدَ الفَتْحِ.\nثم ساق عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ قَالَ: زُرْتُ عَائِشَةَ مَعَ عُبَيْدِ بْنِ عُمَيْرٍ، فَسَأَلَهَا عَنِ الهِجْرَةِ فَقَالَتْ: لَا هِجْرَةَ اليَوْمَ، كَانَ المُؤْمِنُ يَفِرُّ بِدِينِهِ إِلَى اللهِ -﷿- وإِلى رَسُولِهِ؛ مَخَافَةَ أَنْ يُفْتَنَ عَلَيْهِ، فَأَمَّا اليَوْمَ فَقَدْ أَظْهَرَ اللهُ الإِسْلَامَ، فَالْمُؤْمِنُ يَعْبُدُ رَبَّهُ حَيْثُ شَاءَ، ولكن جِهَادٌ وَنِيَّةٌ.\nوطريق مجاهد وعطاء سلفا في الهجرة (^١).\nواسم أبي بشر: جعفر بن أبي وحشية إياس اليشكري الواسطي، مات سنة خمس أو أربع أو ثلاث وعشرين ومائة، وكان مولده سنة سبعين.\n_________\n(^١) سلفا برقم (٣٨٩٩ - ٣٩٥٠).","vol":"21","page":456},{"text":"وقد سلف تأويل لا هجرة بعد الفتح ولكن جهاد ونية.\nقال ابن التين: قيل: يريد أن الهجرة لا تبتدأ حينئذ، وأن من كانت تقدمت له هجرة فهو مستمر عليها بدليل قوله في حديث الوداع: \"اللهم أمض لأصحابي هجرتهم\" (^١).\nالحديث الثامن:\nحديث ابن جُرَيْجٍ عن حَسَنِ بْنِ مُسْلِمٍ، عَنْ مُجَاهِدٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَامَ يَوْمَ الفَتْحِ فَقَالَ: \"إِنَّ اللهَ حَرَّمَ مَكَّةَ\" إلى آخره.\nفَقَالَ العَبَّاسُ: إِلَّا الإِذْخِرَ، فَإِنَّهُ لَا بُدَّ مِنْهُ لِلْقَيْنِ وَالْبُيُوتِ. فَسَكَتَ ثُمَّ قَالَ: \"إِلَّا الإِذْخِرَ\". وَعَنِ ابن جُرَيْج قال: أَخْبَرَنِي عَبْدُ الكَرِيمِ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ بِمِثْلِ هذا -أوْ نَحْوِ هذا-\nرَوَاهُ أَبُو هُرَيْرَةَ - ﵁ - عَنِ رسول الله - ﷺ - مثله سلف في الحج من حديث خالد، عن عكرمة، عن ابن عباس، ومن حديث جرير، عن منصور، عن (مجاهد، عن طاوس) (^٢) عن ابن عباس ﵄ بطوله (^٣).\nوالقين: الحداد. وسكوته - ﵇ - قبل قوله: \"إلا الإذخر\" لينظر ما يوحى إليه في ذلك.\nفصل:\nذكر ابن سعد بعد الفتح سرية خالد بن الوليد إلى العزى لخمس بقين من رمضان سنة ثمان ليهدمها، فخرج في ثلاثين فارسًا من أصحابه حتى انتهوا إليها فهدمها.\n_________\n(^١) سلف برقم (١٢٩٥).\n(^٢) في الأصل: (مجاهد عن عطاء، عن طاوس) بزيادة: عطاء، وهو خطأ، والمثبت كما في البخاري، وكذا مسلم (١٣٥٣).\n(^٣) سلف برقم (١٨٣٣ - ١٨٣٤).","vol":"21","page":457},{"text":"ثم سرية عمرو بن العاصي إلى سواع في رمضان، وهو صنم لهذيل ليهدمه فهدمه. ثم سرية (سعد) (^١) بن زيد الأشهلي إلى مناة، فيه أيضًا: فهدمه ورجع لستٍ بقين من رمضان. ثم سرية خالد بن الوليد إلى بني جذيمة من كنانة في شوال سنة ثمان (^٢). وعند ابن إسحاق: قيل: هدم العزى ثم غزوة حنين (^٣).\n_________\n(^١) في الأصل: سعيد، والمثبت من \"الطبقات\" وهو موافق لما في \"الاستيعاب\" ٢/ ١٥٨ (٩٤٠)، \"الإصابة\" ت (٣١٦٣).\n(^٢) \"الطبقات الكبرى\" ٢/ ١٤٥ - ١٤٧.\n(^٣) انظر: \"سيرة ابن هشام\" ٤/ ٦٤ - ٦٥.","vol":"21","page":458},{"text":"<span data-type='title' id=toc-2496>٥٤ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُم﴾ إِلَى قَوْلِهِ: ﴿وَاللَّهُ غَفُورٌ رَحِيمٌ﴾. [التوبة: ٢٥ - ٢٧]. [فتح: ٨/ ٢٧]</span>\n٤٣١٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا إِسْمَاعِيلُ: رَأَيْتُ بِيَدِ ابْنِ أَبِي أَوْفَى ضَرْبَةً، قَالَ: ضُرِبْتُهَا مَعَ النَّبِيِّ - ﷺ - يَوْمَ حُنَيْنٍ. قُلْتُ: شَهِدْتَ حُنَيْنًا؟ قَالَ: قَبْلَ ذَلِكَ. [فتح: ٨/ ٢٧]\n\n٤٣١٥ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ ﵁ وَجَاءَهُ رَجُلٌ فَقَالَ: يَا أَبَا عُمَارَةَ، أَتَوَلَّيْتَ يَوْمَ حُنَيْنٍ؟ فَقَالَ: أَمَّا أَنَا فَأَشْهَدُ عَلَى النَّبِيِّ - ﷺ - أَنَّهُ لَمْ يُوَلِّ، وَلَكِنْ عَجِلَ سَرَعَانُ الْقَوْمِ، فَرَشَقَتْهُمْ هَوَازِنُ، وَأَبُو سُفْيَانَ بْنُ الْحَارِثِ آخِذٌ بِرَأْسِ بَغْلَتِهِ الْبَيْضَاءِ، يَقُولُ: \"أَنَا النَّبِيُّ لَا كَذِبْ، أَنَا ابْنُ عَبْدِ الْمُطَّلِبْ\". [انظر: ٢٨٦٤ - مسلم: ١٧٧٦ - فتح: ٨/ ٢٧]\n\n٤٣١٦ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ: قِيلَ لِلْبَرَاءِ -وَأَنَا أَسْمَعُ-: أَوَلَّيْتُمْ مَعَ النَّبِيِّ - ﷺ - يَوْمَ حُنَيْنٍ؟ فَقَالَ: أَمَّا النَّبِيُّ - ﷺ - فَلَا، كَانُوا رُمَاةً، فَقَالَ: \"أَنَا النَّبِيُّ لَا كَذِبْ أَنَا ابْنُ عَبْدِ الْمُطَّلِبْ\". [انظر: ٢٨٦٤ - مسلم: ١٧٧٦ - فتح: ٨/ ٢٨]\n\n٤٣١٧ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ سَمِعَ الْبَرَاءَ - وَسَأَلَهُ رَجُلٌ مِنْ قَيْسٍ: أَفَرَرْتُمْ عَنْ رَسُولِ اللهِ - ﷺ - يَوْمَ حُنَيْنٍ؟ فَقَالَ: لَكِنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَفِرَّ، كَانَتْ هَوَازِنُ رُمَاةً، وَإِنَّا لَمَّا حَمَلْنَا عَلَيْهِمِ انْكَشَفُوا، فَأَكْبَبْنَا عَلَى الْغَنَائِمِ، فَاسْتُقْبِلْنَا بِالسِّهَامِ، وَلَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - عَلَى بَغْلَتِهِ الْبَيْضَاءِ، وَإِنَّ أَبَا سُفْيَانَ آخِذٌ بِزِمَامِهَا وَهْوَ يَقُولُ: \"أَنَا النَّبِيُّ لَا كَذِبْ\". قَالَ إِسْرَائِيلُ وَزُهَيْرٌ: نَزَلَ النَّبِيُّ - ﷺ - عَنْ بَغْلَتِهِ. [انظر: ٢٨٦٤ - مسلم: ١٧٧٦ - فتح: ٨/ ٢٨]\n٤٣١٨، ٤٣١٩ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي لَيْثٌ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ","vol":"21","page":459},{"text":"شِهَابٍ. وَحَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ، قَالَ مُحَمَّدُ بْنُ شِهَابٍ: وَزَعَمَ عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ مَرْوَانَ وَالْمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَامَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: \"مَعِي مَنْ تَرَوْنَ، وَأَحَبُّ الْحَدِيثِ إِلَيَّ أَصْدَقُهُ، فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ: إِمَّا السَّبْيَ، وَإِمَّا الْمَالَ، وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِكُمْ\". وَكَانَ أَنْظَرَهُمْ رَسُولُ اللهِ - ﷺ - بِضْعَ عَشْرَةَ لَيْلَةً، حِينَ قَفَلَ مِنَ الطَّائِفِ، فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ رَسُولَ اللهِ - ﷺ - غَيْرُ رَادٍّ إِلَيْهِمْ إِلاَّ إِحْدَى الطَّائِفَتَيْنِ، قَالُوا فَإِنَّا نَخْتَارُ سَبْيَنَا. فَقَامَ رَسُولُ اللهِ - ﷺ - فِي الْمُسْلِمِينَ، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: \"أَمَّا بَعْدُ، فَإِنَّ إِخْوَانَكُمْ قَدْ جَاءُونَا تَائِبِينَ، وَإِنِّي قَدْ رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يُطَيِّبَ ذَلِكَ فَلْيَفْعَلْ، وَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَكُونَ عَلَى حَظِّهِ، حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ اللهُ عَلَيْنَا، فَلْيَفْعَلْ\". فَقَالَ: النَّاسُ قَدْ طَيَّبْنَا ذَلِكَ يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّا لَا نَدْرِى مَنْ أَذِنَ مِنْكُمْ فِي ذَلِكَ مِمَّنْ لَمْ يَأْذَنْ فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ\". فَرَجَعَ النَّاسُ فَكَلَّمَهُمْ عُرَفَاؤُهُمْ، ثُمَّ رَجَعُوا إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرُوهُ أَنَّهُمْ قَدْ طَيَّبُوا وَأَذِنُوا. هَذَا الَّذِي بَلَغَنِي عَنْ سَبْيِ هَوَازِنَ. [انظر: ٢٣٠٧، ٢٣٠٨ - فتح: ٨/ ٣٢]\n\n٤٣٢٠ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، أَنَّ عُمَرَ قَالَ: يَا رَسُولَ اللهِ. حَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ أَخْبَرَنَا مَعْمَرٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: لَمَّا قَفَلْنَا مِنْ حُنَيْنٍ سَأَلَ عُمَرُ النَّبِيَّ - ﷺ - عَنْ نَذْرٍ كَانَ نَذَرَهُ فِي الْجَاهِلِيَّةِ اعْتِكَافٍ، فَأَمَرَهُ النَّبِيُّ - ﷺ - بِوَفَائِهِ. وَقَالَ بَعْضُهُمْ: حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ. وَرَوَاهُ جَرِيرُ بْنُ حَازِمٍ وَحَمَّادُ بْنُ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -[انظر: ٢٠٣٢ - مسلم: ١٦٥٦ - فتح: ٨/ ٣٤]\n\n٤٣٢١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عُمَرَ بْنِ كَثِيرِ بْنِ أَفْلَحَ، عَنْ أَبِي مُحَمَّدٍ مَوْلَى أَبِي قَتَادَةَ، عَنْ أَبِي قَتَادَةَ، قَالَ: خَرَجْنَا مَعَ","vol":"21","page":460},{"text":"النَّبِيِّ - ﷺ - عَامَ حُنَيْنٍ، فَلَمَّا الْتَقَيْنَا كَانَتْ لِلْمُسْلِمِينَ جَوْلَةٌ، فَرَأَيْتُ رَجُلًا مِنَ الْمُشْرِكِينَ، قَدْ عَلَا رَجُلًا مِنَ الْمُسْلِمِينَ، فَضَرَبْتُهُ مِنْ وَرَائِهِ عَلَى حَبْلِ عَاتِقِهِ بِالسَّيْفِ، فَقَطَعْتُ الدِّرْعَ، وَأَقْبَلَ عَلَيَّ فَضَمَّنِي ضَمَّةً وَجَدْتُ مِنْهَا رِيحَ الْمَوْتِ، ثُمَّ أَدْرَكَهُ الْمَوْتُ فَأَرْسَلَنِي، فَلَحِقْتُ عُمَرَ فَقُلْتُ: مَا بَالُ النَّاسِ؟ قَالَ: أَمْرُ اللهِ -﷿-. ثُمَّ رَجَعُوا وَجَلَسَ النَّبِيُّ - ﷺ - فَقَالَ: \"مَنْ قَتَلَ قَتِيلًا لَهُ عَلَيْهِ بَيِّنَةٌ فَلَهُ سَلَبُهُ\". فَقُلْتُ: مَنْ يَشْهَدُ لِي؟ ثُمَّ جَلَسْتُ. قَالَ: ثُمَّ قَالَ النَّبِيُّ - ﷺ - مِثْلَهُ فَقُمْتُ فَقُلْتُ: مَنْ يَشْهَدُ لِي؟ ثُمَّ جَلَسْتُ قَالَ: ثُمَّ قَالَ النَّبِيُّ - ﷺ - مِثْلَهُ، فَقُمْتُ فَقَالَ: \"مَالَكَ يَا أَبَا قَتَادَةَ\". فَأَخْبَرْتُهُ. فَقَالَ رَجُلٌ: صَدَقَ وَسَلَبُهُ عِنْدِي، فَأَرْضِهِ مِنِّي. فَقَالَ أَبُو بَكْرٍ: لَاهَا اللهِ إِذًا، لَا يَعْمِدُ إِلَى أَسَدٍ مِنْ أُسْدِ اللهِ يُقَاتِلُ عَنِ اللهِ وَرَسُولِهِ - ﷺ - فَيُعْطِيَكَ سَلَبَهُ. فَقَالَ النَّبِيُّ - ﷺ -: \"صَدَقَ فَأَعْطِهِ\". فَأَعْطَانِيهِ، فَابْتَعْتُ بِهِ مَخْرَفًا فِي بَنِي سَلِمَةَ، فَإِنَّهُ لأَوَّلُ مَالٍ تَأَثَّلْتُهُ فِي الإِسْلَامِ. [انظر: ٢١٠٠ - مسلم: ١٧٥١ - فتح: ٨/ ٣٤]\n\n٤٣٢٢ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، عَنْ عُمَرَ بْنِ كَثِيرِ بْنِ أَفْلَحَ، عَنْ أَبِي مُحَمَّدٍ -مَوْلَى أَبِي قَتَادَة- أَنَّ أَبَا قَتَادَةَ قَالَ: لَمَّا كَانَ يَوْمُ حُنَيْنٍ نَظَرْتُ إِلَى رَجُلٍ مِنَ الْمُسْلِمِينَ يُقَاتِلُ رَجُلًا مِنَ الْمُشْرِكِينَ، وَآخَرُ مِنَ الْمُشْرِكِينَ يَخْتِلُهُ مِنْ وَرَائِهِ لِيَقْتُلَهُ، فَأَسْرَعْتُ إِلَى الَّذِي يَخْتِلُهُ، فَرَفَعَ يَدَهُ لِيَضْرِبَنِي، وَأَضْرِبُ يَدَهُ، فَقَطَعْتُهَا، ثُمَّ أَخَذَنِي، فَضَمَّنِي ضَمًّا شَدِيدًا حَتَّى تَخَوَّفْتُ، ثُمَّ تَرَكَ فَتَحَلَّلَ، وَدَفَعْتُهُ ثُمَّ قَتَلْتُهُ، وَانْهَزَمَ الْمُسْلِمُونَ، وَانْهَزَمْتُ مَعَهُمْ، فَإِذَا بِعُمَرَ بْنِ الْخَطَّابِ فِي النَّاسِ، فَقُلْتُ لَهُ: مَا شَأْنُ النَّاسِ؟ قَالَ: أَمْرُ اللَّه. ثُمَّ تَرَاجَعَ النَّاسُ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ أَقَامَ بَيِّنَةً عَلَى قَتِيلٍ قَتَلَهُ فَلَهُ سَلَبُهُ\". فَقُمْتُ لأَلْتَمِسَ بَيِّنَةً عَلَى قَتِيلِي، فَلَمْ أَرَ أَحَدًا يَشْهَدُ لِي فَجَلَسْتُ، ثُمَّ بَدَا لِي، فَذَكَرْتُ أَمْرَهُ لِرَسُولِ اللهِ - ﷺ - فَقَالَ رَجُلٌ مِنْ جُلَسَائِهِ: سِلَاحُ هَذَا الْقَتِيلِ الَّذِي يَذْكُرُ عِنْدِي، فَأَرْضِهِ مِنْهُ. فَقَالَ أَبُو بَكْرٍ: كَلاَّ، لَا يُعْطِهِ أُصَيْبِغَ مِنْ قُرَيْشٍ، وَيَدَعَ أَسَدًا مِنْ أُسْدِ اللهِ يُقَاتِلُ عَنِ اللهِ وَرَسُولِهِ - ﷺ -. قَالَ: فَقَامَ رَسُولُ اللهِ - ﷺ - فَأَدَّاهُ إِلَيَّ؛ فَاشْتَرَيْتُ مِنْهُ خِرَافًا فَكَانَ أَوَّلَ مَالٍ تَأَثَّلْتُهُ فِي الإِسْلَامِ. [انظر: ٢١٠٠ - مسلم: ١٧٥١ - فتح: ٨/ ٣٦]","vol":"21","page":461},{"text":"حنين: واد بينه وبين مكة ثلاث ليال، وهو حنين بن قاينة بن مهلائيل نسب إليه الموضع (^١)، وهي غزوة هوازن كما سلف في الجهاد في باب: من قاد دابة غيره في الحرب (^٢).\nوادعى السهيلي أنها تعرف أيضًا بأوطاس فسميت باسم الموضع الذي كانت فيه الوقعة أخيرًا (^٣)، وكانت يوم السبت لست ليال من شوال سنة ثمان من الهجرة، وكانت سيماء الملائكة فيها عمائم حمر، قد أرخوها بين أكتافهم.\nوقال ابن سعد في موضع آخر عن الحكم: خرج إليها - ﵇ - لليلتين بقيتا من رمضان أي مهيئًا (^٤) قالوا: في اثني عشر ألفًا: عشرة آلاف من أهل المدينة، وألفان من أهل مكة، فقال الصديق: لا نغلب اليوم من قلة، فانتهى إلى حنين مساء ليلة الثلاثاء لعشر خلون من شوال، فلما انهزمت بنو سليم وأهل مكة جعل رسول الله - ﷺ - يقول: \"يا أنصار الله وأنصار رسوله، أنا عبد الله ورسوله\" فثاب إليه من انهزم، وثبت معه يومئذٍ العباس وعلي والفضل وأبو سفيان بن الحارث وربيعة بن الحارث وأبو بكر وعمر وأسامة في أناس من أهل بيته وأصحابه (^٥).\nقال الحارث بن النعمان: مائة رجل وسيأتي تعداد بعضهم، ورماهم بحصيات؛ فقذف الله في قلوبهم الرعب وانهزموا لا يلوي أحد على أحد، وسبى منهم ستة آلاف رأس، وكانت الإبل أربعة وعشرين ألف بعير\n_________\n(^١) ذكره أبو عبيد البكري في \"معجم ما استعجم\" ٢/ ٤٧٢.\n(^٢) سلف برقم (٢٨٦٤).\n(^٣) \"الروض الأنف\" ٤/ ١٣٨.\n(^٤) كلمة غير واضحة بالأصل.\n(^٥) \"الطبقات الكبرى\" ٢/ ١٤٣، ١٥٠ - ١٥١.","vol":"21","page":462},{"text":"والغنم أكثر من أربعين ألف شاة وأربعة آلاف أوقية فضة، ثم رد عليهم سبيهم لما أتاه وفدهم بإسلامهم، ثم انتهى إلى الجعرانة ليلة الخميس لخمس ليال خلون من ذي القعدة، فأقام بها ثلاث عشرة ليلة، فلما أراد الانصراف إلى المدينة خرج ليلة الأربعاء لثنتي عشرة بقيت منها ليلًا، فأحرم بالعمرة ثم رجع من ليلته فبات ثم غدا يوم الخميس وانصرف إلى المدينة.\nوفي لفظ: لم يكن معه يومئذ إلا أبو سفيان بن الحارث.\nوفي حديث يعلى بن عطاء: أنه - ﵇ - اقتحم يومئذ عن فرسه، وأخذ كفًا من تراب وضرب بهم وجوههم، فلم يبق منهم أحد إلا امتلأت عيناه وفوه ترابًا (^١). وعند ابن هشام وغيره فيمن ثبت معه يوم حنين قثم بن عباس، وفيه نظر؛ لأنه - ﵇ - توفي وهو صغير (^٢). وعند الزبير بن أبي بكر: وكان عتبة ومغيث ابنا أبى لهب ممن ثبت يومئذ، ولابن إسحاق: وأيمن ابن أم أيمن (^٣).\nولابن عبد البر (^٤): وجعفر بن أبي سفيان بن الحارث بن عبد المطلب، وأم سليم.\n_________\n(^١) رواه أحمد ٥/ ٢٨٦.\n(^٢) كان سنه في آخر عهد النبي - ﷺ - فوق الثمان كما هو مستنبط من حديث أم الفضل الذي رواه الإمام أحمد ٦/ ٣٣٩ وغيره وفيه: \"تلد فاطمة غلامًا ترضعينه بلبن ابنك قثم\" فولدت الحسن .. الحديث، وقال ابن السكن: لا يصح سماعه.\nوقال أبو بكر البندرنجي: لا صحبة له. انظر: \"الإصابة\" ٣/ ٢٢٧.\nإلا أن ابن حبان ذكره فيمن روى عن النبي \"الثقات\" ٣/ ٣٣٧.\nوذكر الذهبي في \"التجريد\" ٢/ ١٣، و\"السير\" ٣/ ٤٤٠: أن له صحبة.\nوقد اتفق الجميع على أنه كان آخر الناس خروجًا من لحد النبي - ﷺ -.\n(^٣) \"سيرة ابن هشام\" ٤/ ٧٢.\n(^٤) \"الدرر\" ص ٢٢٥.","vol":"21","page":463},{"text":"ولعبد الغني: وعبد الله بن الزبير بن عبد المطلب. ولابن الأثير: وعقيل بن أبي طالب (^١)، ولابن عباس في \"تفسيره\": وأبو دجانة، ونفر من الأنصار تعلقوا بثغر النخلة، وللبيهقي عن ابن مسعود بقيت أنا معه في ثمانين رجلًا من الأنصار والمهاجرين، وناولته كفًا من تراب فضرب به وجوههم، فامتلأت أعينهم ترابًا (^٢). وقال العباس:\nنصرنا رسول الله في الحرب تسعة .... وقد فر من قد فر منهم وأقشعوا\nوعاشرنا لاقى الحمام بنفسه … لما مسه في الله لا يتوجعُ\nيريد بالميت أيمن ابن أم أيمن. ولأبي معشر (^٣): ثبت معه يومئذ مائة رجل بضعة (وثلاثين) (^٤) من المهاجرين وسائرهم من الأنصار، وسل رسول الله - ﷺ - سيفه، ثم طرح غمده وقال: \"أنا النبي لا كذب، أنا ابن عبد المطلب\"\nوقال لأبي سفيان بن الحارث: \"ناولني ترابًا\" فناوله .. الحديث، وكان - ﷺ - على بغلته البيضاء التي أهداها له فروة بن نفاثة (^٥). وقال ابن هشام: [قال - ﷺ -] (^٦) حينئذ لبغلته -أي: الشهباء، كما ذكره أبو نعيم في \"دلائله\"-: \"البدي\" فوضعت بطنها على الأرض وأخذ حفنة فضرب بها وجوه هوازن (^٧).\n_________\n(^١) \"أسد الغابة\" ٤/ ٦٤ ت (٣٧٢٦).\n(^٢) رواه في \"دلائل النبوة\" ٥/ ١٤٢.\n(^٣) أبو معشر اسمه: نجيح المدني مولى، عارف با لأحداث والسير وأحد المحدثين، وتوفي أيام الهادي، وله من الكتب كتاب \"المغازي\". انظر: \"الفهرست\" ص ١٣٤.\n(^٤) ورد فوق هذِه الكلمة في الأصل: كذا وفي الهامش: والجادة: وثلاثون.\n(^٥) رواه مسلم (١٧٧٥) من حديث عباس بن عبد المطلب.\n(^٦) ما بين المعقوفين زيادة ليست في الأصل، يقتضيها السياق.\n(^٧) الحديث رواه الطبري في \"تاريخه\" ٢/ ١٦٩ عن أنس به، ولم أقف عليه في المطبوع =","vol":"21","page":464},{"text":"وعند ابن سعد (^١) أن هذِه البغلة هي: دلدل، وتبعه أبو عمر (^٢) وابن حزم (^٣) وغيرهما، وفي مسلم: (بغلته الشهباء) (^٤). يعني: دلدل التي أهداها المقوقس، ويجوز أن يكون ركبهما يومئذ معًا.\nفصل:\nذكر البخاري في الباب أحاديث:\nأحدها:\nحديث يَزِيد بْن هَارُونَ، نَا إِسْمَاعِيلُ قال: رَأَيْتُ بِيَدِ ابن أَبِي أَوْفَى ضَرْبَةً، قَالَ: ضُرِبْتُهَا مَعَ رسول الله يَوْمَ حُنَيْنٍ. قُلْتُ: شَهِدْتَ حُنَيْنًا؟ قَالَ: قَبْلَ ذَلِكَ.\nقلت: هو ممن بايع تحت الشجرة، وهو آخر الصحابة موتًا بالكوفة سنة ست وثمانين، وهو: عبد الله بن أبي أوفى علقمة بن خالد بن الحارث الأسلمي أبو معاوية أو أبو إبراهيم أو أبو محمد، أبوه صحابي أيضًا، بعث مع ابنه عبد الله إلى رسول الله - ﷺ - بصدقة.\nالحديث الثاني:\nحديث البَرَاء جَاءَهُ رَجُلٌ فَقَالَ: يَا أَبَا عُمَارَةَ، أَتَوَلَّيْتَ يَوْمَ حُنَيْنٍ؟ فَقَالَ: أَمَّا أَنَا فَأَشْهَدُ عَلَى النَّبِيِّ أَنَّهُ لَمْ يُوَلِّ، ولكن عَجِلَ سَرَعَانُ القَوْمِ، فَرَشَقَتْهُمْ هَوَازِنُ، وَأَبُو سُفْيَانَ بْنُ الحَارِثِ آخِذٌ بِرَأْسِ بَغْلَتِهِ البَيْضَاءِ، يَقُولُ: \"أَنَا النَّبى لا كذب أنا ابن عبد المطلب\".\n_________\n= من \"الدلائل\" و(البدي): قال الجوهري: ألبد بالمكان، أقام به، ولَبَدَ الشيء بالأرض أي: لصق. \"الصحاح\" ٢/ ٥٣٣.\n(^١) \"الطبقات\" ٢/ ١٥٠.\n(^٢) \"الدرر\" ص ٢٥٥.\n(^٣) \"جوامع السيرة\" ص ٢٣٩.\n(^٤) رواه مسلم (١٧٧٧) من حديث سلمة بن الأكوع.","vol":"21","page":465},{"text":"وعنه بنحوه، وقالوا: كانوا رماة، فقال: \"أنا النبي .. \" إلى آخره،\nوعنه: سأله رجل من قيس: أفررتم عن رسول الله - ﷺ - يوم حنين؟ فقال: لكن رسول الله - ﷺ - لم يفر، كانت هوازن رماة، وإنا لما حملنا عليهم انكشفوا فأكببنا على الغنائم، فاستقبلنا بالسهام، ولقد رأيت رسول الله - ﷺ - على بغلته البيضاء، وإن أبا سفيان لآخذ بزمامها، وهو يقول: \"أنا النبي لا كذب\". قال إسرائيل وزهير: نزل النبي - ﷺ - عن بغلته.\nهذا الحديث سلف في الجهاد في باب: بغلته البيضاء (^١)، وقال أبو حميد: أهدى ملك أيلة إليه بغلة بيضاء (^٢)، وباب: من صف أصحابه عند الهزيمة وغيرهما (^٣).\nوقوله: (سرعان) هو بفتح السين والراء أي: (أَخِفَّاؤهم) والمستعجلون منهم، وحكي سكون الراء، وحكي أيضًا ضم السين جمع سريع، وقال الخطابي: بعضهم يقوله بكسر السين وهو خطأ، قال: وأما قولهم: سرعان ما فعلت فبالفتح والضم والكسر (^٤). وقال ابن التين: هو بضم السين وقيل: الصواب فتحها مع فتح الراء.\nالحديت الثالث:\nحديث ابن أَخِي ابن شِهَابٍ: قَالَ مُحَمَّدُ بْنُ شِهَابٍ: وَزَعَمَ عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ مَرْوَانَ وَالْمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ رَسُولً اللهِ - ﷺ - قَامَ حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ، فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ ..\nالحديث.\n_________\n(^١) سلف برقم (٢٨٧٤).\n(^٢) سلف برقم (١٤٨١) مسندًا، وقبل حديث (٢٨٧٣) معلقًا.\n(^٣) سلف برقم (٢٩٣٠).\n(^٤) \"معالم السنن\" ١/ ٢٠٢، وانظر: \"إكمال المعلم\" ٢/ ٥١٩.","vol":"21","page":466},{"text":"وقد سلف في الخمس سندًا ومتنًا (^١). ومعنى: (قفل من الطائف): رجع، والقافلة: الراجعة من السفر، ويذكر أن الأقرع بن حابس وعيينة بن حصين وعباس بن مرداس أبوا أن يطيبوا فقوبلوا في مال لهم.\nالحديث الرابع:\nحديث نذر اعتكاف عمر - ﵁ - في الجاهلية وأمره - ﵇ - بوفائه.\nسلف في الاعتكاف، ورواه هناك من طريق عبيد الله بن عمر، عن نافع، عن ابن عمر، عن عمر، وفيه: أعتكف ليلة (^٢). ورواه هنا من حديث معمر، عن أيوب، عن نافع، عن ابن عمر: لما قفلنا من حنين سأل عمر عن ذلك.\nثم قال: وَقَالَ بَعْضُهُمْ: حَمَّادٌ، عَنْ أَيُّوبَ به، وخرج ذلك مخرج الحض على الوفاء لا اللزوم، وَرَوَاهُ جَرِيرُ بْنُ حَازِمٍ وَحَمَّادُ بْنُ سَلَمَةَ. وهو الأصح عندنا.\nالحديث الخامس:\nحديث أَبِي قَتَادَةَ: خَرَجْنَا مَعَ رسول الله - ﷺ - عَامَ حُنَيْنٍ، ثم ذكر قصة السلب.\nثم قال: وَقَالَ اللَّيْثُ: ثنا يَحْيَى بْنُ سَعِيدٍ عَنْ عُمَرَ بْنِ كَثِيرِ بْنِ أَفْلَحَ، عَنْ أَبِي مُحَمَّدٍ -مَوْلَى أَبِي قَتَادَةَ- أَنَّ أَبَا قَتَادَةَ .. فذكره أيضًا، وقد أسلفت الكلام عليهما في باب: من لم يخمس الأسلاب (^٣).\nومعنى: (يختله) بكسر التاء: يخدعه.\n_________\n(^١) سلف برقم (٣١٣١، ٣١٣٢).\n(^٢) سلف برقم (٢٠٣٢).\n(^٣) سلف برقم (٣١٤٢).","vol":"21","page":467},{"text":"وقوله: (واشتريت به خرافًا): هو اسم ما يخترف من الثمر كالخرفة، فأقام الثمر مقام الأصل والمراد هنا: البستان، كما جاء في الرواية الأخرى: (مَخْرَفًا).","vol":"21","page":468},{"text":"<span data-type='title' id=toc-2497>٥٥ - باب غَزَاةِ أَوْطَاسٍ</span>\n٤٣٢٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: لَمَّا فَرَغَ النَّبِيُّ - ﷺ - مِنْ حُنَيْنٍ بَعَثَ أَبَا عَامِرٍ عَلَى جَيْشٍ إِلَى أَوْطَاسٍ، فَلَقِىَ دُرَيْدَ بْنَ الصِّمَّةِ، فَقُتِلَ دُرَيْدٌ وَهَزَمَ اللهُ أَصْحَابَهُ. قَالَ أَبُو مُوسَى: وَبَعَثَنِي مَعَ أَبِي عَامِرٍ، فَرُمِيَ أَبُو عَامِرٍ فِي رُكْبَتِهِ، رَمَاهُ جُشَمِيٌّ بِسَهْمٍ فَأَثْبَتَهُ فِي رُكْبَتِهِ، فَانْتَهَيْتُ إِلَيْهِ فَقُلْتُ: يَا عَمِّ مَنْ رَمَاكَ؟ فَأَشَارَ إِلَى أَبِي مُوسَى فَقَالَ: ذَاكَ قَاتِلِي الَّذِي رَمَانِي. فَقَصَدْتُ لَهُ فَلَحِقْتُهُ فَلَمَّا رَآنِي وَلَّى، فَاتَّبَعْتُهُ وَجَعَلْتُ أَقُولُ لَهُ: أَلَا تَسْتَحِي؟! أَلَا تَثْبُتُ؟! فَكَفَّ فَاخْتَلَفْنَا ضَرْبَتَيْنِ بِالسَّيْفِ فَقَتَلْتُهُ، ثُمَّ قُلْتُ لأَبِي عَامِرٍ: قَتَلَ اللهُ صَاحِبَكَ. قَالَ: فَانْزِعْ هَذَا السَّهْمَ. فَنَزَعْتُهُ فَنَزَا مِنْهُ الْمَاءُ. قَالَ: يَا ابْنَ أَخِي، أَقْرِئِ النَّبِيَّ - ﷺ - السَّلَامَ، وَقُلْ لَهُ: اسْتَغْفِرْ لِي. وَاسْتَخْلَفَنِي أَبُو عَامِرٍ عَلَى النَّاسِ، فَمَكَثَ يَسِيرًا ثُمَّ مَاتَ، فَرَجَعْتُ فَدَخَلْتُ عَلَى النَّبِيِّ - ﷺ - فِي بَيْتِهِ عَلَى سَرِيرٍ مُرْمَلٍ وَعَلَيْهِ فِرَاشٌ قَدْ أَثَّرَ رِمَالُ السَّرِيرِ بِظَهْرِهِ وَجَنْبَيْهِ، فَأَخْبَرْتُهُ بِخَبَرِنَا وَخَبَرِ أَبِي عَامِرٍ، وَقَالَ: قُلْ لَهُ: اسْتَغْفِرْ لِي. فَدَعَا بِمَاءٍ فَتَوَضَّأَ ثُمَّ رَفَعَ يَدَيْهِ فَقَالَ: \"اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ\". وَرَأَيْتُ بَيَاضَ إِبْطَيْهِ ثُمَّ قَالَ: \"اللَّهُمَّ اجْعَلْهُ يَوْمَ الْقِيَامَةِ فَوْقَ كَثِيرٍ مِنْ خَلْقِكَ مِنَ النَّاسِ\". فَقُلْتُ: وَلِي فَاسْتَغْفِرْ. فَقَالَ: \"اللَّهُمَّ اغْفِرْ لِعَبْدِ اللهِ بْنِ قَيْسٍ ذَنْبَهُ، وَأَدْخِلْهُ يَوْمَ الْقِيَامَةِ مُدْخَلًا كَرِيمًا\". قَالَ أَبُو بُرْدَةَ إِحْدَاهُمَا لأَبِي عَامِرٍ وَالأُخْرَى لأَبِي مُوسَى. [انظر: ٢٨٨٤ - مسلم: ٢٤٩٨ - فتح: ٨/ ٤١]\nذكر فيه حديث أبي موسى - ﵁ - قَالَ: لَمَّا فَرَغَ النَّبِيُّ - ﷺ - مِنْ حُنَيْنٍ بَعَثَ أَبَا عَامِرٍ عَلَى جَيْشٍ إِلى أَوْطَاسٍ، فَلَقِيَ دُرَيْدَ بْنَ الصَّمَّةِ، فَقُتِلَ دُرَيْدٌ وَهَزَمَ اللهُ أَصْحَابَهُ. قَالَ أَبُو مُوسَى: وَبَعَثَنِي مَعَ أَبِي عَامِرٍ، فَرُمِيَ أَبُو عَامِرٍ فِي رُكْبَتِهِ، رَمَاهُ جُشَمِيٌّ بِسَهْمٍ فَأَثْبَتَهُ، فَانْتَهَيْتُ إِلَيْهِ فَقُلْتُ: يَا عَمِّ، مَنْ رَمَاكَ؟ فَأَشَارَ إِلَى أَبِي مُوسَى فَقَالَ: ذَاكَ قَاتِلِي الذِي رَمَانِي. فَقَصدْتُ لَهُ فَلَحِقْتُهُ فَلَمَّا رَآنِي وَلَّى، فَاتَّبَعْتُهُ إلى أن قال: فَقَتَلْتُهُ ثم مات أبو عامر واستخلفه","vol":"21","page":469},{"text":"وفيه: \"اللهم اغفر لعبيد أبي عامر\" واستغفر له أيضًا.\nقال ابن هشام: رماه أخوان من بني جشم بن معاوية فأصاب أحدهما قلبه، والآخر ركبته (^١). وعند ابن عبد البر: هما العلاء وأوفى ابنا الحارث (^٢).\nوقوله: (فأتبعته) ضبط بقطع الألف، وصوابه بوصلها وتشديد التاء؛ لأن معناه: سرت في أثره. ومعنى (أتبعت) بقطع الألف: لحقته. والمراد هنا: سرت في أثره.\nوقوله: (على سرير مرمل) أي: منسوج بحبل ونحوه.\nوقوله: (وعليه فراش) قال أبو الحسن: الذي أحفظ في هذا: (ما عليه فراش) وأراها سقطت.\nودريد بن الصمة هذا له رأي ومعرفة بالحرب، وكان شجاعًا مجربًا كما بينه ابن إسحاق في \"سيرته\" (^٣).\nوأوطاس: اسم موضع كما صرح به الجوهري (^٤). وقيل: ماء لبني سليم، حكاه أبو موسى في \"المغيث\" (^٥) وبه كانت الوقعة، من وطست الشيء وطسًا إذا كدرته وأثرت فيه، والوطيس: نقرة في حجر يوقد حوله النار فيطبخ به اللحم، والوطيس: التنور. فلما انهزم الكفار يوم حنين وأمر - ﷺ - بطلبهم انتهى بعضهم إلى الطائف وبعضهم نحو نخلة وتوجه قوم منهم إلى أوطاس، فعقد النبي - ﷺ - لأبي عامر لواء ووجهه في\n_________\n(^١) \"سيرة ابن هشام\" ٤/ ٩٠.\n(^٢) \"الدرر في اختصار المغازي والسير\" ص ٢٢٧.\n(^٣) اْنظر: \"سيرة ابن هشام\" ٤/ ٦٥. وفيه: كان شيخًا مجربًا.\n(^٤) \"الصحاح\" ٣/ ٩٨٩.\n(^٥) \"المجموع المغيث\" ٤/ ٤٣١.","vol":"21","page":470},{"text":"طلبهم فانتهى إلى عسكرهم، فإذا هم ممتنعون فقتل منهم أبو عامر تسعة مبارزة، ثم برز له العاشر معلمًا بعمامة صفراء فضرب أبا عامر فقتله، واستخلف أبا موسى فقاتلهم حتى فتح الله عليه، وقتل قاتل أبي عامر.\nفائدة:\nفي الجزء الثاني من السادس لابن السماك من حديث مقاتل بن حيان عن زيد بن أسلم، عن ابن عمر ﵄ قال: غزونا مع رسول الله - ﷺ - غزوة أوطاس في حرٍّ شديد، وكان شباب المسلمين يحتلمون فيغتسلون بالماء البارد فيتأذون، حتى شكوا ذلك إلى رسول الله - ﷺ -، فقال -\"﵇\"-: \"إذا أخذ أحدكم مضجعه فليذكر الله، يسبح حتى يحس بالنعاس، فإذا أحس فليقل ثلاث مرات: أعوذ بالله من الأحلام والاحتلام، وأن يلعب بي الشيطان في اليقظة والمنام\" قال ابن عمر: وأنا يومئذ في شباب المسلمين لقد تأذيت بالاحتلام والاغتسال وبرد الماء، فقلنا هذا الكلام فاسترحنا (^١).\nفائدة: أسلم في غزوة حنين شيبة بن عثمان، وكان أضمر لرسول الله - ﷺ - سوءًا، فرفع له شواظ من نار كالبرق فذب عنه فأسلم (^٢) كما أسنده سعد.\n_________\n(^١) أورد الذهبي في \"الميزان\" ٢/ ١٢٦ ترجمة عمر بن صبح، من طريق محمد بن يعلى، عن عمر بن صبح، عن مقاتل بن حيان، عن زيد بن أسلم، عن ابن عمر به. وقال الذهبي في عمر: ليس بثقة ولا مأمون. قال ابن حبان: كان ممن يضع الحديث. قال الدارقطني وغيره: متروك. وقال الأزدي: كذاب وقال ابن حجر فيه أيضًا: متروك كذبه ابن راهويه. \"التقريب\" (٤٩٢٢)، وزاد الذهبي علة أخرى فقال: ومحمد بن يعلى واهٍ، والحديث منكر. اهـ.\n(^٢) رواه الطبراني في \"المعجم الكبير\" ٧/ ٢٩٨ - ٢٩٩ (٧١٩٢)، والبيهقي في \"دلائل النبوة\" ٥/ ١٤٥.","vol":"21","page":471},{"text":"فائدة:\nقتل مع أبي عامر أيضًا أيمن بن عبيد، وهو ابن أم أيمن، وسراقة بن الحارث وغيرهما (^١).\n_________\n(^١) انظر: \"الدرر\" لابن عبد البر (ص ٢٢٨)، \"سيرة ابن هشام\" (٤/ ٩٠).","vol":"21","page":472},{"text":"<span data-type='title' id=toc-2498>٥٦ - باب غَزْوَةُ الطَّائِفِ فِي شَوَّالٍ سَنَةَ ثَمَانٍ</span>\nقَالَهُ مُوسَى بْنُ عُقَبْةَ.\n\n٤٣٢٤ - حَدَّثَنَا الْحُمَيْدِيُّ، سَمِعَ سُفْيَانَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ، عَنْ أُمِّهَا أُمِّ سَلَمَةَ - ﵂: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَعِنْدِي مُخَنَّثٌ، فَسَمِعْتُهُ يَقُولُ لِعَبْدِ اللهِ بْنِ أَبِي أُمَيَّةَ: يَا عَبْدَ اللهِ، أَرَأَيْتَ إِنْ فَتَحَ اللهُ عَلَيْكُمُ الطَّائِفَ غَدًا فَعَلَيْكَ بِابْنَةِ غَيْلَانَ، فَإِنَّهَا تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ. وَقَالَ النَّبِيُّ - ﷺ - \"لَا يَدْخُلَنَّ هَؤُلَاءِ عَلَيْكُنَّ\". قَالَ ابْنُ عُيَيْنَةَ، وَقَالَ ابْنُ جُرَيْجٍ الْمُخَنَّثُ: هِيتٌ. حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ بِهَذَا، وَزَادَ: وَهْوَ مُحَاصِرٌ الطَّائِفَ يَوْمَئِذٍ. [انظر: ٥٢٣٥، ٥٨٨٧ - مسلم: ٢١٨٠ - فتح: ٨/ ٤٣]\n\n٤٣٢٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ أَبِي الْعَبَّاسِ الشَّاعِرِ الأَعْمَى عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: لَمَّا حَاصَرَ رَسُولُ اللهِ - ﷺ - الطَّائِفَ فَلَمْ يَنَلْ مِنْهُمْ شَيْئًا قَالَ: \"إِنَّا قَافِلُونَ إِنْ شَاءَ اللهُ\". فَثَقُلَ عَلَيْهِمْ وَقَالُوا: نَذْهَبُ وَلَا نَفْتَحُهُ -وَقَالَ مَرَّةً: \"نَقْفُلُ\"- فَقَالَ: \"اغْدُوا عَلَى الْقِتَالِ\". فَغَدَوْا فَأَصَابَهُمْ جِرَاحٌ فَقَالَ: \"إِنَّا قَافِلُونَ غَدًا إِنْ شَاءَ اللهُ\". فَأَعْجَبَهُمْ فَضَحِكَ النَّبِيُّ - ﷺ -، وَقَالَ سُفْيَانُ مَرَّةً: فَتَبَسَّمَ. قَالَ: قَالَ الْحُمَيْدِيُّ: حَدَّثَنَا سُفْيَانُ الْخَبَرَ كُلَّهُ.٤٣٢٦، ٤٣٢٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَاصِمٍ قَالَ: سَمِعْتُ أَبَا عُثْمَانَ قَالَ: سَمِعْتُ سَعْدًا -وَهْوَ أَوَّلُ مَنْ رَمَى بِسَهْمٍ فِي سَبِيلِ اللهِ- وَأَبَا بَكْرَةَ -وَكَانَ تَسَوَّرَ حِصْنَ الطَّائِفِ فِي أُنَاسٍ - فَجَاءَ إِلَى النَّبِيِّ - ﷺ - فَقَالَا: سَمِعْنَا النَّبِيَّ - ﷺ - يَقُولُ: \"مَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ وَهْوَ يَعْلَمُ فَالْجَنَّةُ عَلَيْهِ حَرَامٌ\". وَقَالَ هِشَامٌ: وَأَخْبَرَنَا مَعْمَرٌ، عَنْ عَاصِمٍ، عَنْ أَبِي الْعَالِيَةِ -أَوْ أَبِي عُثْمَانَ النَّهْدِيِّ -قَالَ: سَمِعْتُ سَعْدًا وَأَبَا بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ -.\nقَالَ عَاصِمٌ قُلْتُ: لَقَدْ شَهِدَ عِنْدَكَ رَجُلَانِ حَسْبُكَ بِهِمَا. قَالَ: أَجَلْ، أَمَّا أَحَدُهُمَا فَأَوَّلُ مَنْ رَمَى بِسَهْمٍ فِي سَبِيلِ اللهِ، وَأَمَّا الآخَرُ: فَنَزَلَ إِلَى النَّبِيِّ - ﷺ - ثَالِثَ","vol":"21","page":473},{"text":"ثَلَاثَةٍ وَعِشْرِينَ مِنَ الطَّائِفِ. [٦٧٦٦، ٦٧٦٧ - مسلم: ٦٣ - فتح: ٨/ ٤٥]\n\n٤٣٢٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - وَهْوَ نَازِلٌ بِالْجِعْرَانَةِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَمَعَهُ بِلَالٌ، فَأَتَى النَّبِيَّ - ﷺ - أَعْرَابِيٌّ فَقَالَ: أَلَا تُنْجِزُ لِي مَا وَعَدْتَنِي؟ فَقَالَ لَهُ: \"أَبْشِرْ\". فَقَالَ: قَدْ أَكْثَرْتَ عَلَيَّ مِنْ: أَبْشِرْ. فَأَقْبَلَ عَلَى أَبِي مُوسَى وَبِلَالٍ كَهَيْئَةِ الْغَضْبَانِ فَقَالَ: \"رَدَّ الْبُشْرَى فَاقْبَلَا أَنْتُمَا\". قَالَا: قَبِلْنَا. ثُمَّ دَعَا بِقَدَحٍ فِيهِ مَاءٌ فَغَسَلَ يَدَيْهِ وَوَجْهَهُ فِيهِ، وَمَجَّ فِيهِ، ثُمَّ قَالَ: \"اشْرَبَا مِنْهُ، وَأَفْرِغَا عَلَى وُجُوهِكُمَا وَنُحُورِكُمَا، وَأَبْشِرَا\". فَأَخَذَا الْقَدَحَ فَفَعَلَا، فَنَادَتْ أُمُّ سَلَمَةَ مِنْ وَرَاءِ السِّتْرِ أَنْ أَفْضِلَا لأُمِّكُمَا. فَأَفْضَلَا لَهَا مِنْهُ طَائِفَةً. [انظر: ١٨٨ - مسلم: ٢٤٩٨ - فتح: ٨/ ٤٦]\n\n٤٣٢٩ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ أَنَّ صَفْوَانَ بْنَ يَعْلَى بْنِ أُمَيَّةَ أَخْبَرَ أَنَّ يَعْلَى كَانَ يَقُولُ: لَيْتَنِي أَرَى رَسُولَ اللهِ - ﷺ - حِينَ يُنْزَلُ عَلَيْهِ. قَالَ: فَبَيْنَا النَّبِيُّ - ﷺبِالْجِعْرَانَةِ- وَعَلَيْهِ ثَوْبٌ قَدْ أُظِلَّ بِهِ، مَعَهُ فِيهِ نَاسٌ مِنْ أَصْحَابِهِ - إِذْ جَاءَهُ أَعْرَابِيٌّ عَلَيْهِ جُبَّةٌ مُتَضَمِّخٌ بِطِيبٍ فَقَالَ: يَا رَسُولَ اللهِ، كَيْفَ تَرَى فِي رَجُلٍ أَحْرَمَ بِعُمْرَةٍ فِي جُبَّةٍ بَعْدَ مَا تَضَمَّخَ بِالطِّيبِ؟ فَأَشَارَ عُمَرُ إِلَى يَعْلَى بِيَدِهِ أَنْ تَعَالَ، فَجَاءَ يَعْلَى فَأَدْخَلَ رَأْسَهُ، فَإِذَا النَّبِيُّ - ﷺ - مُحْمَرُّ الْوَجْهِ، يَغِطُّ كَذَلِكَ سَاعَةً، ثُمَّ سُرِّيَ عَنْهُ، فَقَالَ: \"أَيْنَ الَّذِي يَسْأَلُنِي عَنِ الْعُمْرَةِ آنَفًا؟ \". فَالْتُمِسَ الرَّجُلُ فَأُتِيَ بِهِ، فَقَالَ: \"أَمَّا الطِّيبُ الَّذِي بِكَ فَاغْسِلْهُ ثَلَاثَ مَرَّاتٍ، وَأَمَّا الْجُبَّةُ فَانْزِعْهَا، ثُمَّ اصْنَعْ فِي عُمْرَتِكَ كَمَا تَصْنَعُ فِي حَجِّكَ\". [انظر: ١٥٣٦ - مسلم: ١١٨٠ - فتح: ٨/ ٤٧].\n\n٤٣٣٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ بْنِ زَيْدِ بْنِ عَاصِمٍ قَالَ: لَمَّا أَفَاءَ اللهُ عَلَى رَسُولِهِ - ﷺ - يَوْمَ حُنَيْنٍ قَسَمَ فِي النَّاسِ فِي الْمُؤَلَّفَةِ قُلُوبُهُمْ، وَلَمْ يُعْطِ الأَنْصَارَ شَيْئًا، فَكَأَنَّهُمْ وَجَدُوا إِذْ لَمْ يُصِبْهُمْ مَا أَصَابَ النَّاسَ، فَخَطَبَهُمْ فَقَالَ: \"يَا مَعْشَرَ الأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلاَّلًا فَهَدَاكُمُ اللهُ بِي، وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي، وَعَالَةً فَأَغْنَاكُمُ اللهُ بِي\". كُلَّمَا","vol":"21","page":474},{"text":"قَالَ شَيْئًا قَالُوا: اللهُ وَرَسُولُهُ أَمَنُّ. قَالَ: \"مَا يَمْنَعُكُمْ أَنْ تُجِيبُوا رَسُولَ اللهِ - ﷺ -؟ \". قَالَ: كُلَّمَا قَالَ شَيْئًا قَالُوا: اللهُ وَرَسُولُهُ أَمَنُّ. قَالَ: \"لَوْ شِئْتُمْ قُلْتُمْ: جِئْتَنَا كَذَا وَكَذَا. أَتَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيرِ، وَتَذْهَبُونَ بِالنَّبِيِّ - ﷺ - إِلَى رِحَالِكُمْ؟ لَوْلَا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ وَادِيًا وَشِعْبًا لَسَلَكْتُ وَادِيَ الأَنْصَارِ وَشِعْبَهَا، الأَنْصَارُ شِعَارٌ وَالنَّاسُ دِثَارٌ، إِنَّكُمْ سَتَلْقَوْنَ بَعْدِي أَثَرَةً فَاصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الْحَوْضِ\". [٧٢٤٥ - مسلم:١٠٦١ - فتح: ٨/ ٤٧]\n\n٤٣٣١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: قَالَ نَاسٌ مِنَ الأَنْصَارِ حِينَ أَفَاءَ اللهُ عَلَى رَسُولِهِ - ﷺ - مَا أَفَاءَ مِنْ أَمْوَالِ هَوَازِنَ، فَطَفِقَ النَّبِيُّ - ﷺ - يُعْطِي رِجَالًا الْمِائَةَ مِنَ الإِبِلِ، فَقَالُوا: يَغْفِرُ اللهُ لِرَسُولِ اللهِ - ﷺ - يُعْطِي قُرَيْشًا وَيَتْرُكُنَا، وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ. قَالَ أَنَسٌ: فَحُدِّثَ رَسُولُ اللهِ - ﷺ - بِمَقَالَتِهِمْ، فَأَرْسَلَ إِلَى الأَنْصَارِ فَجَمَعَهُمْ فِي قُبَّةٍ مِنْ أَدَمٍ، وَلَمْ يَدْعُ مَعَهُمْ غَيْرَهُمْ، فَلَمَّا اجْتَمَعُوا قَامَ النَّبِيُّ - ﷺ - فَقَالَ: \" مَا حَدِيثٌ بَلَغَنِي عَنْكُمْ؟ \". فَقَالَ فُقَهَاءُ الأَنْصَارِ: أَمَّا رُؤَسَاؤُنَا يَا رَسُولَ اللهِ فَلَمْ يَقُولُوا شَيْئًا، وَأَمَّا نَاسٌ مِنَّا حَدِيثَةٌ أَسْنَانُهُمْ فَقَالُوا: يَغْفِرُ اللهُ لِرَسُولِ اللهِ - ﷺ -، يُعْطِى قُرَيْشًا وَيَتْرُكُنَا، وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ. فَقَالَ النَّبِيُّ - ﷺ -: \"فَإِنِّي أُعْطِي رِجَالًا حَدِيثِي عَهْدٍ بِكُفْرٍ؛ أَتَأَلَّفُهُمْ، أَمَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالأَمْوَالِ، وَتَذْهَبُونَ بِالنَّبِيِّ - ﷺ - إِلَى رِحَالِكُمْ؟ فَوَاللهِ لَمَا تَنْقَلِبُونَ بِهِ خَيْرٌ مِمَّا يَنْقَلِبُونَ بِهِ\". قَالُوا: يَا رَسُولَ اللهِ قَدْ رَضِينَا. فَقَالَ لَهُمُ النَّبِيُّ - ﷺ -: \"سَتَجِدُونَ أُثْرَةً شَدِيدَةً، فَاصْبِرُوا حَتَّى تَلْقَوُا اللهَ وَرَسُولَهُ - ﷺ - فَإِنِّي عَلَى الْحَوْضِ\". قَالَ أَنَسٌ: فَلَمْ يَصْبِرُوا. [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٨/ ٥٢]\n\n٤٣٣٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: لَمَّا كَانَ يَوْمَ فَتْحِ مَكَّةَ قَسَمَ رَسُولُ اللهِ - ﷺ - غَنَائِمَ بَيْنَ قُرَيْشٍ، فَغَضِبَتِ الأَنْصَارُ، قَالَ النَّبِيُّ - ﷺ -: \"أَمَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالدُّنْيَا، وَتَذْهَبُونَ بِرَسُولِ اللهِ - ﷺ -؟ \". قَالُوا: بَلَى. قَالَ: \"لَوْ سَلَكَ النَّاسُ وَادِيًا أَوْ شِعْبًا لَسَلَكْتُ وَادِيَ الأَنْصَارِ أَوْ شِعْبَهُمْ\". [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٨/ ٥٣]","vol":"21","page":475},{"text":"٤٣٣٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَزْهَرُ، عَنِ ابْنِ عَوْنٍ، أَنْبَأَنَا هِشَامُ بْنُ زَيْدِ بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا كَانَ يَوْمَ حُنَيْنٍ الْتَقَى هَوَازِنُ وَمَعَ النَّبِيِّ - ﷺ - عَشَرَةُ آلَافٍ وَالطُّلَقَاءُ، فَأَدْبَرُوا، قَالَ: \"يَا مَعْشَرَ الأَنْصَارِ\". قَالُوا لَبَّيْكَ يَا رَسُولَ اللهِ وَسَعْدَيْكَ، لَبَّيْكَ نَحْنُ بَيْنَ يَدَيْك. فَنَزَلَ النَّبِيُّ - ﷺ - فَقَالَ: \"أَنَا عَبْدُ اللهِ وَرَسُولُهُ\". فَانْهَزَمَ الْمُشْرِكُونَ، فَأَعْطَى الطُّلَقَاءَ وَالْمُهَاجِرِينَ وَلَمْ يُعْطِ الأَنْصَارَ شَيْئًا، فَقَالُوا، فَدَعَاهُمْ فَأَدْخَلَهُمْ فِي قُبَّةٍ فَقَالَ: \"أَمَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيرِ، وَتَذْهَبُونَ بِرَسُولِ اللهِ - ﷺ -؟ \"، فَقَالَ النَّبِيُّ - ﷺ -: \"لَوْ سَلَكَ النَّاسُ وَادِيًا وَسَلَكَتِ الأَنْصَارُ شِعْبًا لَاخْتَرْتُ شِعْبَ الأَنْصَارِ\". [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٨/ ٥٣]\n\n٤٣٣٤ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: جَمَعَ النَّبِيُّ - ﷺ - نَاسًا مِنَ الأَنْصَارِ فَقَالَ: \"إِنَّ قُرَيْشًا حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ وَمُصِيبَةٍ، وَإِنِّي أَرَدْتُ أَنْ أَجْبُرَهُمْ وَأَتَأَلَّفَهُمْ، أَمَا تَرْضَوْنَ أَنْ يَرْجِعَ النَّاسُ بِالدُّنْيَا، وَتَرْجِعُونَ بِرَسُولِ اللهِ - ﷺ - إِلَى بُيُوتِكُمْ؟ \". قَالُوا بَلَى. قَالَ: \"لَوْ سَلَكَ النَّاسُ وَادِيًا وَسَلَكَتِ الأَنْصَارُ شِعْبًا لَسَلَكْتُ وَادِيَ الأَنْصَارِ أَوْ شِعْبَ الأَنْصَارِ\". [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٨/ ٥٣]\n\n٤٣٣٥ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: لَمَّا قَسَمَ النَّبِيُّ - ﷺ - قِسْمَةَ حُنَيْنٍ، قَالَ رَجُلٌ مِنَ الأَنْصَارِ: مَا أَرَادَ بِهَا وَجْهَ اللهِ. فَأَتَيْتُ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ، فَتَغَيَّرَ وَجْهُهُ ثُمَّ قَالَ: \"رَحْمَةُ اللهِ عَلَى مُوسَى، لَقَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ\". [انظر: ٣١٥٠ - مسلم: ١٠٦٢ - فتح: ٨/ ٥٥]\n\n٤٣٣٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَمَّا كَانَ يَوْمُ حُنَيْنٍ آثَرَ النَّبِيُّ - ﷺ - نَاسًا، أَعْطَى الأَقْرَعَ مِائَةً مِنَ الإِبِلِ، وَأَعْطَى عُيَيْنَةَ مِثْلَ ذَلِكَ، وَأَعْطَى نَاسًا، فَقَالَ رَجُلٌ: مَا أُرِيدَ بِهَذِهِ الْقِسْمَةِ وَجْهُ اللهِ. فَقُلْتُ: لأُخْبِرَنَّ النَّبِيَّ - ﷺ - قَالَ: \"رَحِمَ اللهُ مُوسَى. قَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ\" [انظر: ٣١٥٠ - مسلم: ١٠٦٢ - فتح: ٨/ ٥٥]","vol":"21","page":476},{"text":"٤٣٣٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ هِشَامِ بْنِ زَيْدِ بْنِ أَنَسِ بْنِ مَالِكٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: لَمَّا كَانَ يَوْمُ حُنَيْنٍ أَقْبَلَتْ هَوَازِنُ وَغَطَفَانُ وَغَيْرُهُمْ بِنَعَمِهِمْ وَذَرَارِيِّهِمْ، وَمَعَ النَّبِيِّ - ﷺ - عَشَرَةُ آلَافٍ وَمِنَ الطُّلَقَاءِ، فَأَدْبَرُوا عَنْهُ حَتَّى بَقِيَ وَحْدَهُ، فَنَادَى يَوْمَئِذٍ نِدَاءَيْنِ لَمْ يَخْلِطْ بَيْنَهُمَا، الْتَفَتَ عَنْ يَمِينِهِ، فَقَالَ: \"يَا مَعْشَرَ الأَنْصَارِ\". قَالُوا: لَبَّيْكَ يَا رَسُولَ اللهِ، أَبْشِرْ نَحْنُ مَعَكَ. ثُمَّ الْتَفَتَ عَنْ يَسَارِهِ، فَقَالَ: \"يَا مَعْشَرَ الأَنْصَارِ\". قَالُوا: لَبَّيْكَ يَا رَسُولَ اللهِ، أَبْشِرْ نَحْنُ مَعَكَ. وَهْوَ عَلَى بَغْلَةٍ بَيْضَاءَ، فَنَزَلَ فَقَالَ: \"أَنَا عَبْدُ اللهِ وَرَسُولُهُ\". فَانْهَزَمَ الْمُشْرِكُونَ، فَأَصَابَ يَوْمَئِذٍ غَنَائِمَ كَثِيرَةً، فَقَسَمَ فِي الْمُهَاجِرِينَ وَالطُّلَقَاءِ وَلَمْ يُعْطِ الأَنْصَارَ شَيْئًا، فَقَالَتِ الأَنْصَارُ: إِذَا كَانَتْ شَدِيدَةٌ فَنَحْنُ نُدْعَى، وَيُعْطَى الْغَنِيمَةَ غَيْرُنَا. فَبَلَغَهُ ذَلِكَ، فَجَمَعَهُمْ فِي قُبَّةٍ، فَقَالَ: \"يَا مَعْشَرَ الأَنْصَارِ مَا حَدِيثٌ بَلَغَنِي عَنْكُمْ؟ \". فَسَكَتُوا فَقَالَ: \"يَا مَعْشَرَ الأَنْصَارِ، أَلَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالدُّنْيَا، وَتَذْهَبُونَ بِرَسُولِ اللهِ - ﷺ - تَحُوزُونَهُ إِلَى بُيُوتِكُمْ؟ \". قَالُوا: بَلَى. فَقَالَ النَّبيُّ - ﷺ -: \"لَوْ سَلَكَ النَّاسُ وَادِيًا، وَسَلَكَتِ الأَنْصَارُ شِعْبًا لأَخَذْتُ شِعْبَ الأَنْصَارِ\". فَقَالَ هِشَامٌ: يَا أَبَا حَمْزَةَ، وَأَنْتَ شَاهِدٌ ذَاكَ؟ قَالَ: وَأَيْنَ أَغِيبُ عَنْه؟! [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ٨/ ٥٣]\nهو كما قال، قال ابن سعد: قالوا: لما أراد رسول الله - ﷺ - المسير إلى الطائف بعث الطفيل بن عمرو إلى ذي الكفين صنم عمرو بن حممة الدوسي يهدمه، وأمره أن يستمد قومه ويوافيه بالطائف، فخرج سريعًا إلى قومه فهدم ذا الكفين وجعل يحش النار في وجهه ويحرقه ويقول:\nيا ذا الكفين لست من عُبّادكا\nميلادنا أكبر من ميلادكا\nأنا (حشوت) (^١) النار في فؤادكا\n_________\n(^١) في \"الطبقات\": حششت.","vol":"21","page":477},{"text":"قال: فانحدر معه من قومه أربعمائة سراعًا فوافوا رسول الله - ﷺ - بالطائف بعد مقدمه بأربعة أيام (^١). وسمي الطائف؛ لأن الدّمون ابن عبيد -كما قال هشام (^٢) في \"بلدانه\" أو ابن الصدف كما قال البكري لما قتل ابن عمه عمر بحضرموت وأقبل هاربًا إلى وَجٍّ وأتي مسعود بن مُعتِّب الثقفي، وكان تاجرًا ذا مال، فقال: أحالفكم لتزوجوني وأزوجكم وأبني عليكم طوفًا مثل الحائط لا يصل إليكم أحد من العرب، فبنى بذلك المال طوفًا عليهم فسميت به الطائف (^٣).\nوقال بعضهم -فيما حكاه السهيلي-: سميت بذلك لأن الجنة التي دي قوله تعالى: ﴿فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (١٩)﴾ [القلم: ١٩]. هي الطائف، اقتلعها جبريل من موضعها فأصبحت كالصريم وهو الليل، أصبح موضعها كذلك، ثم سار بها إلى مكة فطاف بها حول البيت ثم أنزلها حيث الطائف اليوم، فسميت باسم الطائف التي طاف عليها وبها، وكانت بقرب صنعاء ومن ثم كان الماء والشجر بالطائف دون ما حولها من الأرضين، وكانت هذِه الجنة بعد عيسى - ﵇ - بيسير (^٤).\n_________\n(^١) \"الطبقات\" ٢/ ١٥٧ - ١٥٨.\n(^٢) قال الذهبي في ترجمته: ابن الكلبي العلامة الأخباري النسابة الأوحد أبو المنذر هشام ابن الأخباري الباهر محمد بن السائب بن بشر الكلبي، الكوفي الشيعي أحد المتروكين كأبيه .. وتصانيفه جمة \"سير أعلام النبلاء\" ١٠/ ١٠١ - ١٠٢.\nقلت: سردها صاحب \"الفهرست\" ص ١٣٨ - ١٤١، وذكر منها كتاب \"البلدان الكبير\"، وكتاب \"البلدان الصغير\".\n(^٣) \"معجم ما استعجم\" ١/ ٦٧.\n(^٤) \"الروض الأنف\" ٤/ ١٦٢.","vol":"21","page":478},{"text":"وذكر البخاري في الباب أحاديث:\nأحدها:\nحديث زينَبَ ابنةِ أَبِي سَلَمَةَ، عَنْ أُمِّهَا أُمِّ سَلَمَةَ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَعِنْدِي مُخَنَّثٌ، فَسَمِعْتُهُ يَقُولُ لِعَبْدِ اللهِ بْنِ أَبِي أُمَيَّةَ: يَا عَبْدَ اللهِ، أَرَأَيْتَ إِنْ فَتَحَ اللهُ عَلَيْكُمُ الطَّائِفَ غَدًا فَعَلَيْكَ بِابْنَةِ غَيْلَانَ، فَإِنَّهَا تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ. وَقَالَ النَّبِيُّ - ﷺ -: \"لَا يَدْخُلَنَّ هؤلاء عَلَيْكُم\". قَالَ ابن عُيَيْنَةَ: وَقَالَ ابن جُرَيْج: المُخَنَّثُ: هِيتٌ. وفي لفظ: وَهْوَ مُحَاصِر الطَّائِفَ يَوْمَئِذٍ.\nالكلام عليه من وجوه:\nأحدها:\nالمخنث: بكسر النون أفصح، وإن كان الأشهر الفتح، وهو الذي خلقه خلق النساء في حركاته وهيئاته وكلامه ونحو ذلك. ثم من يكون ذلك خلق فيه فلا ذمَّ عليه ومن تكلفه فهو المذموم، سمي مخنثًا لانكسار كلامه ولينه. يقال: خنثت الشيء إذا عطفته.\nثانيها:\nابنة غيلان اسمها بادية -بمثناة تحت قبل الهاء- وقيل: بالنون.\nقال أبو نعيم (^١): أسلمت وسألت رسول الله - ﷺ - عن الاستحاضة، بنت غيلان بن سلمة بن معتب بن مالك بن كعب بن عمرو بن سعد بن عوف بن قسي هو ثقيف. وأم غيلان: سبيعة بنت عبد شمس، أسلم يوم فتح الطائف ولم يهاجر، وكان عنده عشر نسوة فأمره - ﵇ - أن يتخير منهن أربعًا، وكان غيلان أحد وجوه ثقيف ومقدميهم، وفد على كسرى فقال له: أي ولدك أحب إليك، فقال: الصغير حتى يكبر، والمريض حتى\n_________\n(^١) \"معرفة الصحابة\" ٦/ ٣٢٧٦ - ٣٢٧٧.","vol":"21","page":479},{"text":"يبرأ والغائب حتى يئوب فقال كسرى: مالك ولهذا الكلام؟ هذا كلام الحكماء، وأنت من قوم جفاة لا حكمة فيهم. فما غذاؤك؟ قال: خبز البر، قال: هذا العقل من البر لا من اللبن والتمر!\nوقيل: قاله لهوذة بن علي -والصحيح الأول كما نبه عليه السهيلي (^١) - وكان شاعرًا محسنًا، توفي في آخر خلافة عمر بن الخطاب، وهو أحد من قال: ﴿لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾ وكان أيضًا أبيض طوالًا جعدًا ضخمًا جميلًا.\nثالثها:\n(هيت) بكسر الهاء، وروي بخط بعضهم فتحها ثم مثناة تحت ثم مثناة فوق. قال ابن درستويه: صوابه بنون ثم باء موحدة، قال: وما سواه تصحيف، قال: والهنب: الأحمق، وقيل: اسمه ماتع -بالتاء المثناة فوق- وهو ما ذكره أبو موسى المديني في \"الصحابة\"، حيث قال: اسم هيت: ماتع. وجاء في حديث أنه غربه مع هنب إلى الحمى، وقال الداودي: إلى روضة خاخ، وقيل: إنه بألف ثم نون مشددة ثم هاء، كان بالمدينة، وهي إلى حمراء الأسد، وفي الطبراني من حديث واثلة أنه - ﷺ - خرج أنجشة، وأخرج عمر فلانًا (^٢). وكانوا هؤلاء على عهد رسول الله - ﷺ - كان فيهم لين في القول وخضابة في الأيدي والأرجل ولا يرمون بفاحشة، وربما لعب بعضهم بالكُرَّج (^٣).\n_________\n(^١) \"الروض الأنف\" ٤/ ١٦٣.\n(^٢) \"المعجم الكبير\" ٢٢/ ٨٥ (٢٠٥).\n(^٣) قال صاحب \"اللسان\" ٧/ ٣٨٤٩: الكرج: الذي يلعب به، فارسي معرب، وهو بالفارسية: كره. ثم ذكر عن الليث: الكرج يتخذ مثل المهر يلعب عليه.","vol":"21","page":480},{"text":"وفي \"مراسيل أبي داود\" أن عمر - ﵁ - رأى لاعبًا بالكُرَّج، فقال: لولا أني رأيت هذا يلعب به على عهد رسول الله - ﷺ - لنفيته من المدينة (^١).\nوبالمدينة آخر اسمه: هدم، بكسر الهاء ثم دال مهملة ساكنة.\nوعند أبي موسى: نفى أبو بكر ماتعًا إلى فدك، وليس بها يومئذ أحد من المسلمين، وظاهر تعدد المكان المنفي إليه اختلاف الواقعة.\nفائدة:\n(هيت) مولى عبد الله بن أبي أمية المذكور معه في هذا الحديث، وعبد الله هذا أخو أم سلمة.\nرابعها:\nقوله: (تقبل بأربع وتدبر بثمان) إنما قال: (بثمان) ولم يقل: بثمانية؛ لأنه أراد الأطراف وهي مذكرة، وأراد العكن واحدتها: عكنة، وهي مؤنثة، وهو من التأنيث المعنوي ولذلك قال أربع، ولم يقل: أربعة على تأنيث العدد. قال ابن حبيب عن مالك: معناه أن أعكانها وهي تراكب اللحم في البطن حتى ينعطف بعضها على بعض فهي في بطنها أربع طوابق وتبلغ أطرافها إلى خاصرتيها في كل جانب أربع.\nولابن الكلبي أنه قال بعد (وتدبر بثمان): مع ثغر كالأُقْحُوان إن قعدت تبنت، وإن تكلمت تغنت. وفي لفظ: فإذا اضطجعت تمنت وإذا قامت ارتجت، هيفاء شموع نجلاء مع ثغر كأنه الأقحوان وتقبل بأربع وتدبر بثمان. ثم ذكر شعرًا بين رجليها مثل الإناء المكفوف.\n_________\n(^١) \"المراسيل\" (٥١٥).","vol":"21","page":481},{"text":"ورسول الله - ﷺ - يسمع فقال: \"لقد (غلغلت) (^١) في النظر إليها يا عبد الله\" ثم أجلاه عن المدينة إلى الحمى، فلما فتحت الطائف تزوجها عبد الرحمن بن عوف فولدت له (بريهة) (^٢)، ولما قبض - ﷺ - أبى أن يرده الصديق، فلما ولي عمر قيل: إنه قد ضعف وكبر فاحتاج، فأذن له أن يدخل كل جمعة فيسأل الناس ويرجع إلى مكانه (^٣).\nخامسها:\nهذا الحديث أصل في نفي كل من يتأذى به. وفي \"صحيح ابن حبان\" عن عائشة ﵂: دخل النبي - ﷺ - وهيت ينعت امرأة من يهود، فأخرجه - ﷺ -، فكان بالبيداء يدخل كل يوم جمعة يستطعم (^٤). وفي \"صحيح مسلم\": كان يدخل على نساء النبي - ﷺ - مخنث وكانوا يعدونه من غير أولي الإربة من الرجال، قال: فدخل النبي - ﷺ - وهو عند بعض نسائه، وهو ينعت امرأة. وفيه: \"ألا أرى هذا يعرف ما ههنا، لا يدخلن عليكم\" قال: فحجبه (^٥).\nوفي لفظ عند أبي موسى: لا يرى النبي - ﷺ - أنه يفطن لشيء من أمر النساء مما يفطن له الرجال، ولايرى أنه له في ذلك إربة. وفيه: \"ألا أرى هذا الخبيث يفطن لما أسمع منه\".\n_________\n(^١) غير واضحة بالأصل والمثبت من \"التمهيد\" ٢٢/ ٢٧٦، وذكر محققه أنه وقع في بعض الروايات: (حققت). وانظر كذلك: \"الفتح\" ٩/ ٣٣٦.\n(^٢) كذا بالأصل. وأعلاها كلمة: كذا.\n(^٣) حكى قول ابن الكلبي غير واحد منهم: ابن عبد البر في \"التمهيد\" ٢٢/ ٢٧٦، والباجي في \"المنتقى\" ٦/ ١٨٣.\n(^٤) \"صحيح ابن حبان\" ١٠/ ٣٤٠ (٤٤٨٨).\n(^٥) مسلم برقم (٢١٨١) كتاب: السلام، باب: منع المخنث من الدخول على النساء الأجانب، من حديث عائشة، وفي آخره أن عائشة هي التي قالت: فحجبوه.","vol":"21","page":482},{"text":"وفي \"مسند سعد بن أبي وقاص\" أنه خطب امرأة بمكة وهو مع النبي - ﷺ -، فقال: ليس عندي من يراها ولا من يخبرني عنها، فقال هيت: أنا أنعتها: إذا أقبلت أقبلت بستٍّ وإذا أدبرت أدبرت بأربع. وكان يدخل على سودة، فقال رسول الله - ﷺ -: \"ما أراه إلا منكرًا\" فمنعه ولما قدم المدينة نفاه (^١).\nولأبي داود من حديث أبي هريرة - ﵁ - أُتي النبي - ﷺ - بمخنث قد خضب يديه ورجليه، فقيل: يا رسول الله، هذا يتشبه بالنساء فنفاه إلى (النقيع) (^٢)، فقيل: ألا تقتله؟ فقال: \"إني نهيت عن قتل المصلين\" (^٣).\nسادسها:\n﴿غَيْرِ أُولِي الْإِرْبَةِ﴾ في الآية: هو المخنث الذي لا يقوم (له) (^٤) كما ذكره عكرمة (^٥)، وقيل: الشيخ الهرم والخنثى والمعتوه والطفل والعنين.\nسابعها:\nأسلفنا أن مخنثًا قال الكلام السالف لعبد الله بن أبي أمية ولعبد الرحمن بن عوف وفي \"تاريخ أبي الفرج الأصبهاني\" قيل ذلك لعمر بن أبي سلمة ابن أم سلمة، أو لأخيه سلمة، وذكر يونس بن بكير، عن ابن\n_________\n(^١) خبر سعد رواه ابن عبد البر في \"التمهيد\" ٢٢/ ٢٧٥.\n(^٢) قال أحد رجال الإسناد عن أبي داود وهو أبو أسامة: والنقيع: ناحية في المدينة، وليس بالبقيع.\n(^٣) أبو داود (٤٩٢٨)، قال المنذري: في إسناده: أبو يسار القرشي. سئل عنه أبو حاتم فقال: مجهول \"مختصر السنن\" ٧/ ٢٤٠، وذكره الألباني في \"ضعيف الترغيب والترهيب\" (١٢٦٠) وقال: منكر.\n(^٤) كذا بالأصل، وفي \"تفسير الطبري\": زُبّه.\n(^٥) رواه عنه الطبري في \"التفسير\" ٩/ ٣٥٩ (٢٦٠٠٧).","vol":"21","page":483},{"text":"إسحاق: أنه كان مع رسول الله - ﷺ - مولى لخالته يقال له: ماتع، وكان يكون بمنزله فسمعه يقول لخالد بن الوليد: إن فتح الله عليكم غدًا الطائف أدلك على ابنة غيلان، فذكره، وذكر ابن حبان عن ماتع. قاله.\nالخالة اسمها فاختة بنت عمرو بن عائذ (^١). قال الواقدي: فغربه - ﷺ - هو وهيت إلى روضة خاخ، فلما توفي رسول الله - ﷺ - دخلا مع الناس، فلما ولي الصديق أخرجهما، فلما توفي دخلا، فلما ولي عمر أخرجهما، فلما قتل دخلا. وفي \"معرفة الصحابة\" لأبي منصور الباوردي من حديث إبراهيم بن مهاجر عن أبي بكر بن حفص، قال: قالت عائشة ﵂ لمخنث كان بالمدينة -يقال له: أنه- ألا تدلنا على امرأة نخطبها على عبد الرحمن بن أبي بكر؟ قال: بلى، إذا أقبلت فوصف كذا، وإذا أدبرت فوصف كذا. فسمعه النبي - ﷺ - فقال: \"يا أنه أخرج من المدينة إلى حمراء الأسد، فليكن بها منزلك، ولا تدخل المدينة\".\nثامنها:\nفيه كما قال المهلب: حجة لمن أجاز بيع الأعيان الغائبة على الصفة كما قاله مالك خلافًا للشافعي، و[لو] (^٢) لم تكن الصفة في هذا الحديث تعني: الرؤية؛ لم ينهه رسول الله - ﷺ - عن الدخول على النساء، وقد يقاس عليه الخصي والمجبوب.\nوفيه: زجر من تشبه بالنساء وردعه، وتشبه الرجال بالنساء وعكسه عند القصد حرام.\n_________\n(^١) \"السيرة\" لابن حبان ص ٣٥٤.\n(^٢) ليست في الأصل، والمثبت من \"شرح ابن بطال\" ٧/ ٣٦٢ - ٣٦٣، ويقتضيه السياق.","vol":"21","page":484},{"text":"تاسعها:\nقوله: (\"لا يدخلن هؤلاء عليكم\") هل هو على التنزيه أو التحريم؟ قيل بالأول؛ لأنه لم يظهر فيه ما يدل أنه أراد ذلك لنفسه، وإنما ظهر منه الوصف فقط، وقيل بالثاني.\nالحديث الثاني:\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ، نَا سُفْيَانُ -هو ابن عيينة، عَنْ عَمْرٍو، عَنْ أَبِي العَبَّاسِ- هو السائب بن فروخ الشَّاعِرِ الأَعْمَى، عَنْ عَبْدِ اللهِ ابْنِ عَمْرٍ وقَالَ: لَمَّا حَاصَرَ النبى - ﷺ - الطَّائِفَ فَلَمْ يَنَلْ مِنْهُمْ شَيْئًا قَالَ: \"إِنَّا قَافِلُونَ إِنْ شَاءَ اللهُ\". فَثَقُلَ عَلَيْهِمْ وَقَالُوا: نَذْهَبُ وَلَا نَفْتَحُهُ - وَقَالَ مَرَّةً: \"نَقْفُلُ\" -فَقَالَ: \"اغْدُوا عَلَى القِتَالِ\". فَغَدَوْا فَأَصَابَهُمْ جِرَاحٌ، فَقَالَ: \"إِنَّا قَافِلُونَ غَدًا إِنْ شَاءَ اللهُ\". فَأَعْجَبَهُمْ، فَضحِكَ النَّبِيُّ - ﷺ -. وَقَالَ سُفْيَانُ مَرَّةً: فَتَبَسَّمَ. قَالَ الحُمَيْدِيُّ: ثنَا سُفْيَانُ بالْخَبَر كُلهِ. أي: أخبرنا بجميع الحديث بلفظ: أنا وأخبرني، لا بغيره. وكان مدة المحاصرة ثمانية عشر يومًا، فيما ذكره ابن سعد (^١)، ويقال: خمسة عشر يومًا، وقال ابن هشام سبعة عشر يومًا (^٢). وعن مكحول أنه - ﵇ - نصب المنجنيق على أهل الطائف أربعين يومًا (^٣)، وفي \"الجمع بين الصحيحين\" لأبي نعيم الحداد: حصار الطائف كان أربعين ليلة.\n_________\n(^١) \"الطبقات\" ٢/ ١٥٨.\n(^٢) \"سيرة ابن هشام\" ٤/ ١٢٧.\n(^٣) رواه أبو داود في \"المراسيل\" (٣٣٥) دون ذكر المدة، وقد روى مسلم (١٠٥٩) من حديث أنس مطولًا، وفيه: ثم انطلقنا إلى الطائف فحاصرناهم أربعين ليلة.","vol":"21","page":485},{"text":"وروى يونس عن ابن إسحاق: ثلاثين ليلة أو قريبًا من ذلك. وفي رواية الكلبي: بضعًا وعشرين ليلة.\nوفي \"السير\" لسليمان بن طرخان أبي المعتمر: حاصرهم شهرًا.\nوعند ابن حبان والزهري: بضع عشرة ليلة (^١).\nوصححه ابن حزم (^٢).\nوفي \"الاكتفاء\" لأبي الربيع بن سالم: عشرين يومًا.\nفائدة:\nاختلف الحفاظ في هذا الحديث هل هو عن عبد الله بن عمر بن الخطاب أو ابن عمرو؟ (^٣).\nقال الحاكم في \"إكليله\": رواية الحفاظ عن سفيان على الأول وهو الصواب.\nورواه المتأخرون من أصحابه على الثاني.\n_________\n(^١) \"السيرة\" لابن حبان ص ٣٥٤.\n(^٢) \"جوامع السيرة\" ص ٢٤٣.\n(^٣) قلت: مما يرفع كل خلاف ويقطع كل شك رواية الإمام أحمد في \"المسند\" ٢/ ١١ حيث قال: حدثنا سفيان، حدثنا عمرو، عن أبي العباس عن عبد الله بن عمر -قيل لسفيان: ابن عمرو؟ قال: لا ابن عمر .. ثم ذكر الحديث في مسند ابن عمر بن الخطاب؛ هذا وقد قال الشيخ الفذ الشيخ أحمد شاكر معقبًا بكلام نفيس ماتع: ومن البين الواضح أنهم كلهم لم يتنبهوا إلى رواية الإمام أحمد هنا، وهو من أحفظ أصحاب ابن عيينة إن لم يكن أحفظهم، وإثباته بالقول الصريح الواضح أن ابن عيينة سئل: ابن عمرو؟ -يعني: ابن العاص- فقال: لا، ابن عمر -يعني: ابن الخطاب- فهذا يرفع كل خلاف، ويقطع بأن من روى بفتح السين أخطأ جدًّا، سواء كان ممن روى عن سفيان ابن عيينة أم كان ممن بعدهم، أم كان من أصحاب نسخ الصحيحين. اهـ.\nانظر تعليقه على \"المسند\" (٤٥٨٨).","vol":"21","page":486},{"text":"وقد شفا الحميدي حيث قال في حديث عبد الله: ابن عمر بن الخطاب (^١). وأبو العباس الشاعر بالثاني أشهر (^٢)، إلا أن هذا الحديث عن عبد الله بن عمر، ثم رواه (^٣) من طريق: الدارمي، عن علي بن المديني، ثنا سفيان غير مرة، [عن عمرو بن دينار] (^٤)، عن أبي العباس الشاعر، عن عبد الله بن عمر بن الخطاب.\nوأما مسلم فأخرجه على الوهم عن جماعة من المتأخرين عن سفيان، وقال: عبد الله بن عمرو (^٥).\nوقال الجياني: وقع عند الأصيلي والنسفي: عبد الله بن عمرو وقرئ على أبي زيد فرواه بضم العين وهو الصواب [وقد غلط في] (^٦) هذا كثير من الناس منهم ابن المديني، وخُطّيءَ فرجع، ولما ذكر الدارقطني القولين قال: الصواب ابن الخطاب.\nوفي مسند ابن عمر خرجه أبو مسعود وغيره في \"الأطراف\" (^٧).\n_________\n(^١) \"مسند الحميدي\" ١/ ٥٦٢ (٧٢٣)، والمعنى -كما قال ابن حجر في \"الفتح\" ٨/ ٤٤ -: أن الحميدي قد بالغ في إيضاح ذلك فقال في \"مسنده\" في روايته لهذا الحديث: عبد الله بن عمر بن الخطاب.\n(^٢) قال الحافظ في \"الفتح\" ٨/ ٤٥: قال المفضل العلائي عن يحيى بن معين: أبو العباس عن عبد الله بن عمرو، وعبد الله بن عمر في الطائف، الصحيح ابن عمر. اهـ.\n(^٣) أي: الحاكم، وعنه رواه البيهقي في \"الدلائل\" ٥/ ١٦٧.\n(^٤) ما بين المعقوفين زيادة ليست في الأصل، والمثبت من مصدر التخريج، وكذا كتب التراجم.\n(^٥) \"صحيح مسلم\" (١٧٧٨) كتاب: الجهاد والسير، باب: غزوة الطائف.\n(^٦) من \"تقييد المهمل\" وبه يستقيم السياق.\n(^٧) \"تقييد المهمل\" ٢/ ٦٨٩ - ٦٩٠، ٣/ ٨٧٨.","vol":"21","page":487},{"text":"الحديث الثالث:\nشُعْبَةُ، عَنْ عَاصِمِ: سَمِعْمتُ أَبَا عُثْمَانَ: سَمِعْتُ سَعْدًا -وَهْوَ أَوَّلُ مَنْ رَمَى بِسَهْمِ فِي سَبِيلِ اللهِ- وَأَبَا بَكْرَةَ -وَكَانَ تَسَوَّرَ حِصْنَ الطَّائِفِ فِي أُنَاسٍ، فَجًاءَ إِلَى النَّبِيِّ - ﷺ - فَقَالَا: سَمِعْنَا رسول الله - ﷺ - يقُولُ: \"مَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ وَهْوَ يَعْلَمُ فَالْجَنَّةُ عَلَيْهِ حَرَامٌ\".\nمعنى (تسور حصن الطائف): صعد من أعلاه، مثل: ﴿إِذْ تَسَوَّرُوا الْمِحْرَابَ﴾ [ص:٢١].\nقال البخاري: وَقَالَ هِشَامٌ: نَا مَعْمَرٌ، عَنْ عَاصِمٍ، عَنْ أَبِي العَالِيَةِ -أي: زياد بن فيروز -أَوْ أَبِي عُثْمَانَ النَّهْدِيِّ قَالَ: سمعت سَعْدًا وَأَبَا بَكْرَةَ، عَنِ رسول الله - ﷺ -.\nقَالَ عَاصِم: قُلْتُ: لَقَدْ شَهِدَ عِنْدَكَ رَجُلَانِ حَسْبُكَ بِهِمَا. قَالَ: أَجَلْ، أَمَّا أَحَدُهُمَا فَأَوَّلُ مَنْ رَمَى بِسَهْمِ فِي سَبِيلِ اللهِ، وَأَمَّا الآخَرُ: فَنَزَلَ إِلَى النَّبِيِّ - ﷺ - ثَالِثَ ثَلَاثَةٍ وَعِشْرِينَ مِنَ الطَّائِفِ.\nقلت: قد سُمي بعضهم، ذكر ابن سعد في \"طبقاته\" أنه خرج إليه منهم بضعة عشر رجلًا (^١). قال السهيلي: منهم الأزرق -عبد الحارث ابن كلدة المتطبب زوج سمية مولاة الحارث وأم زياد- والمنبعث وكان آسمه المضطجع فبدل رسول الله - ﷺ - اسمه، ومنهم: يحنَّس النبال ووردان جد الفرات بن زيد بن وردان، وإبراهيم بن جابر وجعل رسول الله - ﷺ - ولاء هؤلاء العبيد لسادتهم حين أسلموا، ومنهم: نافع بن مسروح، ونافع مولى غيلان (^٢).\n_________\n(^١) \"الطبقات\" ٢/ ١٥٩.\n(^٢) \"الروض الأنف\" ٤/ ١٦٤.","vol":"21","page":488},{"text":"وأما موسى بن عقبة فقال: لم يخرج أحد من الطائف غير أبي بكرة فأعتقه، وتبعه الحاكم والبيهقي (^١) وغيرهما، ويحمل على أنه نجرج وحده أولًا، وهو مبين كذلك في كتاب: الجهاد، ثم خرج بعده جماعة، وعن الزهري: لم يخرج إليه (…) (^٢) زياد.\nفائدة: (أبو بكرة) اسمه نفيع بن الحارث، كناه رسول الله - ﷺ - بذلك؛ لأنه تدلى ببكرة من حصن الطائف وأخبره بذلك (^٣).\nالحديث الرابع:\nحديث أَبِي مُوسَى - ﵁ - قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - وَهْوَ نَازلٌ بِالْجِعْرَانَةِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَمَعَهُ بلَالٌ، فَأَتَى النَّبِيَّ - ﷺ - أَعْرَابِيٌّ فَقَالَ: أَلَا تُنْجِزُ لِي مَا وَعَدْتَنِي؟ فَقَالَ لَهُ: \"أَبشِرْ\". فقال: قد أكثرت علي من أبشر الحديث.\nاعترض الداودي، فقال: قوله: (بين مكة والمدينة) وهم، وإنما هو بين مكة والطائف (^٤).\nالحديث الخامس:\nحديث يعلى في الجبة، للمتضمخ بالطيب، سلف في: الحج (^٥).\n_________\n(^١) \"دلائل النبوة\" ٥/ ١٥٧.\n(^٢) طمس بالأصل، ولعله: (غير أبي بكرة، أخي) كما ذكره ابن كثير عن الزهري في \"البداية والنهاية\" ٤/ ٧٤٦، وسماه: أبو بكرة بن مسروح أخو زياد بن أبي سفيان لأمه.\n(^٣) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ١٩٠، \"ثقات ابن حبان\" ٥/ ٧٧، و\"تهذيب الكمال\" ١٧/ ٥.\n(^٤) ونقله ابن حجر أيضًا في \"الفتح\" ٨/ ٤٦ عن القاضي عياض والفاكهي وغير واحد، ثم قال: وكذا جزم النووي. اهـ.\nقلت: وهو ما قاله الحموي في \"معجم البلدان\" ٢/ ١٤٢.\n(^٥) سلف برقم (١٥٣٦).","vol":"21","page":489},{"text":"الحديث السادس:\nحديث عبد الله بن زيد بن عاصم: لما أفاء الله على رسول الله - ﷺ - يوم حنين قسم في الناس .. الحديث بطوله، والعالة: الفقراء، عال: إذا افتقر، يعيل.\nالحديث السابع:\nحديث أنس مثله سلف أيضًا في أواخر الخمس (^١).\nوقوله: (فجمعهم في قبة من أدم) جمع: أديم، وهو الجلد الذي تم دباغه.\nقال السيرافي: لم يجمع فعيل على فعل إلا أديم وأدم، وأفيق وأفق، وقضيم وقضم، والقضم: الصحيفة، والأفق: الجلد الذي تم دباغه.\nوقوله: (فقال: \"إن قريشًا حديت عهد بجاهلية\") كذا وقع. والوجه: حديثو، كما نبه عليه الدمياطي بخطه (^٢).\nالحديث الثامن: -بعد ما سلف-:\nحديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَمَّا قَسَمَ النَّبِيُّ - ﷺ - قِسْمَةَ حُنَيْنٍ، قَالَ رَجُلٌ مِنَ الأَنْصَارِ: مَا أَرَادَ بهذا وَجْهَ اللهِ. فَأَتَيْتُ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ، فَتَغَيَّرَ وَجْهُهُ وقَالَ: \"رَحْمَةُ اللهِ عَلى مُوسَى، لَقَدْ أُوذِيَ بِأَكثَرَ مِنْ هذا فَصَبَرَ\". ثم ذكر بعده حديث أبي وائل أيضًا عنه قال: لما كان يوم حنين آثر النبي - ﷺ - ناسًا، أعطى الأقرع مائة من الإبل، وأعطى عيينة مثل ذلك، وأعطى ناسًا، فقال رجل: ما أريد بهذِه\n_________\n(^١) سلف برقم (٣١٤٦).\n(^٢) قال الحافظ في \"الفتح\" ٨/ ٥٤: فيه نظر.","vol":"21","page":490},{"text":"القسمة وجه الله. فقلت: لأخبرنَّ رسول الله - ﷺ - فقال: \"رحمة الله على موسى، قد أوذي بأكثر من هذا فصبر\".\nوقد سلف في الخمس (^١).\nقوله: (قال رجل من الأنصار): هو غريب، وأما التميمي الذي قال له: اعدل. فهو ذو الخويصرة كما ذكره في الحديث، كما نبه عليه السهيلي (^٢) -وهو غير ذي الخويصرة اليماني الذي بال في المسجد، وقال: اللهم ارحمني ومحمدًا (^٣) - وقد سلف قريبًا في باب علامات النبوة أيضًا (^٤). ويذكر عن ابن سعد كاتب الواقدي: أنه حرقوص بن زهير السعدي من سعد تميم، وكان لحرقوص هذا مشاهد كثيرة محمودة في حرب العراق مع الفرس أيام عمر، ثم كان خارجيًّا، ولقد قال - ﷺ - فيه: \"إنه سيكون من ضئضئ هذا قوم تحتقرون صلاتكم إلى صلاتهم\" وذكر صفة الخوارج (^٥)، وليس ذو الخويصرة هذا هو ذو الثدية الذي قتله علي بالنهروان، ذلك اسمه نافع ذكره أبو داود (^٦)، أي: مترجمًا له على من سماه حرقوصًا، والذي ذكره جماعة أنه حرقوص، وروي أن قائل ذلك كان أسود يوم خيبر، وقد أخبر - ﷺ - أنه لا يدخل النار من شهد بدرًا والحديبية حاشا رجلًا معروفًا منهم، قيل: هو حرقوص السعدي.\n_________\n(^١) سلف برقم (٣١٥٠).\n(^٢) \"الروض الأنف\" ٤/ ١٦٨.\n(^٣) سياتي برقم (٦٠١٠) كتاب: الأدب، باب: رحمة الناس والبهائم.\n(^٤) سلف حديث ذي الخويصرة التميمي برقم (٣٦١٠).\n(^٥) سلف برقم (٣٣٤٤) وهو عند مسلم برقم (١٠٦٤).\n(^٦) \"سنن أبي داود\" (٤٧٦٩ - ٤٧٧٠).","vol":"21","page":491},{"text":"فصل (^١):\nينعطف على غزوة الطائف: لما خرج - ﵇ - من حنين يريد الطائف، وقدم خالد بن الوليد على مقدمته، وقد كانت ثقيف رموا حصنهم وأدخلوا فيه ما يصلحهم لسنةٍ، فلما انهزموا من أوطاس دخلوا حصنهم وأغلقوا عليهم وتهيأوا للقتال. وسار رسول الله - ﷺ - فنزل قريبا من حصنه وعسكر هناك، فرموا المسلمين بالنبل رميا شديدًا. كأنه رجل جراد حتى أصيب ناس من المسلمين بجراحة، وقتل منهم اثنا عشر رجلًا، فارتفع رسول الله - ﷺ - إلى موضع مسجد الطائف اليوم، وكان معه من نسائه أم سلمة وزينب، فضرب لهما قبتين، وكان يصلي بين القبتين حصار الطائف كله، فحاصرهم ثمانية عشر يومًا -كما سلف- ونصب عليهم المنجنيق، وهو أول ما رمى به في الإسلام، فيما ذكر ابن هشام.\nقال ابن إسحاق: حتى إذا كان يوم الشدخة عند جدار الطائف، دخل نفر من أصحاب رسول الله - ﷺ - تحت دبابة (^٢) ثم زحفوا إلى جدار الطائف؛ ليخرقوه فأرسلت عليهم ثقيف سكك الحديد محماة بالنار، فخرجوا من تحتها، فرمتهم ثقيف بالنبل، فقتلوا منهم رجالًا، فأمر - ﵇ - بقطع أعناب ثقيف فوقع الناس فيها يقطعون (^٣).\n_________\n(^١) تنبيه: من هذا الفصل إلى بداية الباب الذي بعده: كُتب في الأصل بخط غير واضح، وفيه كلمات كثيرة غير مقروءة، أثبتناها اعتمادًا على صورتها التقريبية، ومصادر التخريج، كما سيأتي.\n(^٢) الدبابة: التي تُتُخذ للحروب وهي آلة من الجلد والخشب يدخل فيها الرجال، ويقربونها من الحصن المحاصر لينقبوه وهم في جوفها، سميت بذلك لأنها تدفع فتدب. \"لسان العرب\" مادة: (دبب) ٣/ ١٣١٥.\n(^٣) \"سيرة ابن هشام\" ٤/ ١٢٨.","vol":"21","page":492},{"text":"قال ابن سعد: ثم سألوه أن يدعها لله وللرحم، فقال - ﵇ -: \"إني أدعها لله وللرحم\".\nونادى مناديه: أيما عبد نزل من حصن وخرج إلينا فهو حر. فخرج منهم بضعة عشر رجلًا -كما سلف- فأعتقهم رسول الله ودفع كل رجل منهم إلى رجل من المسلمين يمونه (^١)، فشق ذلك على أهل الطائف مشقة شديدة فاستشار - ﵇ - نوفل بن معاوية الديلي، فقال: \"ما ترى؟ \". قال: ثعلب في جحر إن أقمت عليه أخذته، وإن تركته لم يضرك.\nفأمر رسول الله - ﷺ - عمر بن الخطاب، فأذن في الناس بالرحيل فضج من ذلك الناس فقالوا: نرحل ولم تفتح علينا الطائف؟ فقال - ﵇ -: \"فاغدوا غدًا على القتال\" فغدوا فأصابت المسلمين جراحات فقال - ﵇ -: \"إنا قافلون إن شاء الله\" فسروا بذلك وأذعنوا، وجعلوا يرحلون ورسول الله - ﷺ - يضحك. وقال لهم: \"قولوا: لا إله إلا الله وحده صدق وعده ونصر عبده، وهزم الأحزاب وحده\" فلما ارتحلوا واستقلوا قال: \"قولوا: آيبون تائبون عابدون لربنا حامدون\" وقيل: يارسول الله، ادع الله على ثقيف. فقال: \"اللهم اهد ثقيفا وائت بهم\" (^٢).\nفائدة: استشهد بالطائف مع رسول الله - ﷺ - سعيد بن سعيد بن العاص، وعرفطة بن الحباب (^٣)، وعبد الله بن أبي بكر الصديق، رمي بسهم فمات منه بالمدينة بعد وفاة رسول الله - ﷺ -، وخلق.\n_________\n(^١) مانه يمونه مونًا: إذا احتمل مؤونته وقام بكفايته، فهو رجل ممون. \"اللسان\" مادة: (مون).\n(^٢) \"الطبقات\" ٢/ ١٥٨ - ١٥٩.\n(^٣) سمَّاه ابن إسحاق في عَدِّه شهداء الطائف: عرفطة بن جنّابِ. انظر: \"سيرة ابن هشام\" ٤/ ١٣١ - ١٣٢.","vol":"21","page":493},{"text":"فصل:\nخرج رسول الله - ﷺ - من الطائف إلى الجعرانة، وبها قسم غنائم حنين.\nقال ابن سعد: ثم بعث رسول الله - ﷺ - هلال المحرم سنة تسع المصدقين يصدقون العرب، فبعث عيينة بن حصن إلى بني تميم، وبريدة بن الحصيب إلى أسلم وغفار وغيرهما، وأمر بأخذ العفو منهم وتوق كرائم أموالهم.\nقال ابن إسحاق: بعث المهاجر بن أبي أمية إلى صنعاء، فخرج عليه العنسي وهو بها، وفرق صدقات بني سعد على رجلين: الزبرقان بن بدر على ناحية، وقيس بن عاصم على ناحية، والعلاء بن الحضرمي على البحرين، وبعث عليًّا على نجران؛ ليجمع صدقاتهم ويقدم عليه بجزيتهم.\nثم بعث عيينة بن حصن الفزاري إلى بني تميم في خمسين فارسًا من العرب ليس فيهم قرشي ولا أنصاري وكانوا فيما بين السُّقيا وأرض بني تميم في المحرم سنة تسع فغنموا، ورد إليهم فأسلموا، وأهلَّ خواصهم.\nفصل:\nقال ابن سعد: وسرية قطبة بن عامر إلى خثعم في صفر سنة تسع في عشرين رجلًا فغنمها، ثم سرية الضحاك بن سفيان الكلابي إلى بني كلاب في ربيع الأول سنة تسع، وسلفت سرية علقمة بن مُجزِّز، وكانت إلى الحبشة في شهر ربيع الآخر سنة تسع كما سلف، وسلفت سرية عليّ أيضًا وكانت إلى القُلْس: صنم طيء؛ ليهدمه في التاريخ المذكور فهدموه وغنموا، وفي السبي أخت عدي، وهرب عدي إلى الشام -كما سلف هناك.","vol":"21","page":494},{"text":"فصل:\nوكانت سرية عكاشة بن محصن إلى الجناب: أرض عذرة وكانت في ربيع الآخر أيضًا سنة تسع (^١).\nفصل:\nخبر كعب بن زهير مع رسول - ﷺ - وقصيدته المشهورة: بانت سعاد، كان بين رجوعه من الطائف وغزوة تبوك وقد ساقها ابن إسحاق بعدها (^٢).\n_________\n(^١) \"الطبقات\" ٢/ ١٦٠ - ١٦٤.\n(^٢) ساق ابن إسحاق قصيدة كعب بعد غزوة الطائف، كما في \"سيرة ابن هشام\" ٤/ ١٥٢ - ١٦٩.","vol":"21","page":495},{"text":"<span data-type='title' id=toc-2499>٥٧ - باب السَّرِيَّةِ الَّتِي قِبَلَ نَجْدٍ</span>\n٤٣٣٨ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً قِبَلَ نَجْدٍ، فَكُنْتُ فِيهَا، فَبَلَغَتْ سِهَامُنَا اثْنَىْ عَشَرَ بَعِيرًا، وَنُفِّلْنَا بَعِيرًا بَعِيرًا، فَرَجَعْنَا بِثَلَاثَةَ عَشَرَ بَعِيرًا. [انظر: ٣١٣٤ - مسلم: ١٧٤٩ - فتح: ٨/ ٥٦]\nذكر فيه حديث ابن عُمَرَ ﵄ بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً قِبَلَ نَجْدٍ، فَكُنْتُ فِيهَا، فَبَلَغَتْ سِهَامُنَا اثْنَي عَشَرَ بَعِيرًا، وَنُفِّلْنَا بَعِيرًا بَعِيرًا، فَرَجَعْنَا بِثَلَاثَةَ عَشَرَ بَعِيرًا.\nهذا الحديث سلف في: الخمس وفي لفظ: أو أحد عشر بعيرًا (^١).\nوفي مسلم: ونفلوا بعيرًا بعيرًا، فلم يغيره رسول الله - ﷺ -. وفي أبي داود: فنفلنا أميرنا بعيرًا بعيرًا لكل واحد، فلما قدمنا لم يغير رسول الله - ﷺ - ما صنع (^٢). وهذا هو المراد برواية: فنفلنا رسول الله - ﷺ - بعيرًا بعيرًا (^٣) بعيرًا أي: أقرنا على ما نفلنا أميرنا.\nوهذِه السرية ذكر ابن سعد أنها كانت في شعبان سنة ثمان (^٤)، وأن الأمير: أبو قتادة، أرسله - ﷺ - إلى خضرة: أرض محارب بنجد، ومعه خمسة عشر رجلًا، فغنموا مائتي بعير وألفي شاةٍ وسبوا سبايا كثيرة وكانت غيبتهم خمس عشرة ليلة، وجمعوا الغنائم وأخرجوا الخمس فعزلوه وقسموا ما بقي على السرية (^٥).\n_________\n(^١) هذا اللفظ هو الذي في رواية الخمس (٣١٣٤) التي أشار لمضِّيها المصنف.\n(^٢) أبو داود (٢٧٤٤).\n(^٣) رواه مسلم (١٧٤٩/ ٣٧).\n(^٤) ورد بهامش الاصل: وفي حاشية النسخة التي نقلت منها ما لفظه: وذكرها النووي قبل مؤتة.\n(^٥) \"الطبقات\" ٢/ ١٣٢ - ١٣٣.","vol":"21","page":496},{"text":"قال ابن التين: وروي أنهم كانوا عشرة وأنهم غنموا مائة وخمسين بعيرًا وأنه - ﷺ - أخذ ثلاثين منها، قال: فلو كان النفل من خمس الخمس لم يعمهم ذلك، وقد ذكرنا ذلك أيضًا هناك.","vol":"21","page":497},{"text":"<span data-type='title' id=toc-2500>٥٨ - باب بَعْثِ النَّبِيِّ - ﷺ - خَالِدَ بْنَ الْوَلِيدِ إِلَى بَنِي جَذِيمَةَ</span>\n٤٣٣٩ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ، وَحَدَّثَنِي نُعَيْمٌ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ قَالَ بَعَثَ النَّبِيُّ - ﷺ - خَالِدَ بْنَ الْوَلِيدِ إِلَى بَنِي جَذِيمَةَ، فَدَعَاهُمْ إِلَى الإِسْلَامِ، فَلَمْ يُحْسِنُوا أَنْ يَقُولُوا أَسْلَمْنَا. فَجَعَلُوا يَقُولُونَ صَبَأْنَا، صَبَأْنَا. فَجَعَلَ خَالِدٌ يَقْتُلُ مِنْهُمْ وَيَأْسِرُ، وَدَفَعَ إِلَى كُلِّ رَجُلٍ مِنَّا أَسِيرَهُ، حَتَّى إِذَا كَانَ يَوْمٌ أَمَرَ خَالِدٌ أَنْ يَقْتُلَ كُلُّ رَجُلٍ مِنَّا أَسِيرَهُ؛ فَقُلْتُ: وَاللهِ لَا أَقْتُلُ أَسِيرِى، وَلَا يَقْتُلُ رَجُلٌ مِنْ أَصْحَابِي أَسِيرَهُ، حَتَّى قَدِمْنَا عَلَى النَّبِيِّ - ﷺ - فَذَكَرْنَاهُ، فَرَفَعَ النَّبِيُّ - ﷺ - يَدَهُ فَقَالَ: \"اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ\". مَرَّتَيْنِ. [٧١٨٩ - فتح: ٨/ ٥٦]\nذكر فيه حديث سَالِمٍ عَنْ أَبِيهِ قَالَ: بَعَثَ النَّبِيُّ - ﷺ - خالِدَ بْنَ الوَلِيدِ إِلَى بَنِي جَذِيمَةَ، فَدَعَاهُمْ إِلَى الإِسْلَامِ، فَلَمْ يُحْسِنُوا أَنْ يَقُولُوا: أَسْلَمْنَا. فَجَعَلُوا يَقُولُونَ صَبَأْنَا .. الحديث.\nوقد سلف قبل بدء الخلق (^١) واضحًا.\nقال الداودي: لم ير - ﵇ - القود في ذلك؛ لأنه تأول ولم يذكر فيه دية ولا كفارة؛ فإما أن يكون قبل نزول الآية أو شُبِّه على المحدث، أو سكت عنه؛ لعلم السامع، وقال الخطابي: إنما نقم - ﵇ - على خالد في استعجاله بشأنهم وترك التثبت في أمرهم إلى أن يستبرئ المراد من قولهم: صبأنا؛ لأن الصبأ مقتضاه الخروج من دين إلى دين، يقال: صبأ الرجل فهو صابئ إذا خرج من دين؛ ولذلك دعا المشركون نبينا\n_________\n(^١) سلف معلقًا بعد حديث (٣١٧٢) كتاب: الجزية، باب: إذا قالوا: صبأنا ولم يحسنوا أسلِمنا.","vol":"21","page":498},{"text":"- ﷺ - الصابئ، وإنما تأول خالد في قولهم فيما يرى أنه كان مأمورًا بقتالهم إلى أن يسلموا، وقولهم: (صبأنا) يحتمل أن يكون معناه: خرجنا من ديننا إلى دين آخر غير الإسلام، فلما لم يصرحوا بالدخول في الإسلام نفذ خالد الأمر الأول في قتالهم إذ لم يجد شريطة حقن الدم بصريح الاسم، ويحتمل أنه إنما لم يكف عنهم من قبل أنه ظن إنما عدلوا عن اسم الإسلام إليه أنفة من الاستسلام والانقياد، فلم ير ذلك القول إقرارًا بالدين.\nوقد روي أن ثمامة بن أثال لما أسلم دخل مكة معتمرًا، فقال له كفار قريش: أصبأت؟ فقال: لا، ولكن أسلمت. وهو مثل حديثه الآخر أنه بعثه - ﷺ - إلى أناس من خثعم، فاعتصموا بالسجود فقتلهم فوداهم النبي - ﷺ - بنصف الدية (^١)، وإنما كان عذر خالد في هذا؛ لأن السجود لا تمحض دلالته على قبول الدين؛ لأن كثيرًا من الأمم يعظمون رؤساءهم بالسجود ويظهرون لهم الخضوع بأن يخروا على وجوههم. قال: وفيه دليل أن الكافر إذا لاذ بالصلاة لم يكن ذلك منه إسلامًا حتى يصف الدين قولًا بلسانه (^٢). وقيل: لما قتل الله مسيلمة وقتل خالد بني جذيمة، قال له مالك بن نويرة وكان قد أسلم: ما قال صاحبك في كذا -يعني: رسول الله - ﷺ - فقال له خالد: وليس\n_________\n(^١) رواه الطبراني ٤/ ١١٤ (٣٨٣٦) عن قيس بن أبي حازم، عن خالد بن الوليد به، وقال الهيثمي في \"المجمع\" ٥/ ٢٥٣: رجاله ثقات. اهـ. وكذا قال الألباني في \"الإرواء\" ٥/ ٣١. وبنحوه لكن فيه: أن رسول الله - ﷺ - بعث سرية دون تعيين خالد بن الوليد، ورواه أبو داود (٢٦٤٥)، والترمذي (١٦٠٤) كلاهما عن قيس بن أبي حازم عن جرير بن عبد الله مرفوعًا.\nانظر: \"الإرواء\" (١٢٠٧).\n(^٢) هنا انتهى قول الخطابي من \"أعلام الحديث\" ٣/ ١٧٦٥ - ١٧٦٦.","vol":"21","page":499},{"text":"بصاحبك؟ فأمر به فقتل، فشكي ذلك منهم إلى أبي بكر، وأشار عليه عمر أن يقيد من خالد، فسكت عنه، فلما أكثر عليه، قال له أبو بكر: ليس ذلك عليه، هبه تأول فأخطأ.\nوفيه دليل أن مفهوم الخطاب يجري مجرى الخطاب، وأن من تكلم بكلام في معنى كلام الإيمان يريد به الإيمان كان مؤمنًا. قاله الداودي؛ لأنه - ﵇ - لم يرض بصنع خالد وإنما عذره في ذلك. وقد أسلفنا عن الخطابي أن الكافر إذا لاذ بالصلاة لم يكن ذلك منه إسلامًا.\nفصل:\nأسلفنا هذِه السرية عند ابن سعد قبل حنين وأنها في شوال سنة ثمان، قال: وكانوا بأسفل مكة على ليلة ناحية يلملم وهو يوم الغميصاء بعد رجوع خالد من هدم العزى، أرسله - ﷺ - داعيًا إلى الإسلام لا مقاتلًا في ثلاثمائة وخمسين رجلًا من المهاجرين والأنصار وبني سليم، فخرجوا إليهم وعليهم السلاح، وكانوا أسلموا وبنوا المساجد وأذنوا وصلوا، فقال: ما هذا السلاح؟ قالوا: ظننا أنكم عدو، فقال: ضعوا السلاح، فوضعوه، فاستأسرهم وقتل منهم، فلما قتلهم أرسل - ﵇ - عليًّا يودي لهم قتلاهم وما ذهب منهم (^١). وجذيمة هو ابن عامر بن مناة بن كنانة.\n_________\n(^١) \"الطبقات\" ٢/ ١٤٧ - ١٤٨.","vol":"21","page":500},{"text":"<span data-type='title' id=toc-2501>٥٩ - [باب] سَرِيَّةُ عَبْدِ اللهِ بْنِ حُذَافَةَ السَّهْمِيّ وَعَلْقَمَةَ بْنِ مُجَزِّزٍ الْمُدْلِجِيِّ</span>\nوَيُقَالُ: إِنَّهَا سَرِيَّةُ الأَنْصَارِ.\n\n٤٣٤٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي سَعْدُ بْنُ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ - ﵁ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً فَاسْتَعْمَلَ رَجُلًا مِنَ الأَنْصَارِ، وَأَمَرَهُمْ أَنْ يُطِيعُوهُ، فَغَضِبَ فَقَالَ: أَلَيْسَ أَمَرَكُمُ النَّبِيُّ - ﷺ - أَنْ تُطِيعُونِي؛ قَالُوا: بَلَى. قَالَ فَاجْمَعُوا لِي حَطَبًا. فَجَمَعُوا، فَقَالَ: أَوْقِدُوا نَارًا. فَأَوْقَدُوهَا، فَقَالَ: ادْخُلُوهَا. فَهَمُّوا، وَجَعَلَ بَعْضُهُمْ يُمْسِكُ بَعْضًا، وَيَقُولُونَ: فَرَرْنَا إِلَى النَّبِيِّ - ﷺ - مِنَ النَّارِ. فَمَا زَالُوا حَتَّى خَمَدَتِ النَّارُ، فَسَكَنَ غَضَبُهُ، فَبَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: \"لَوْ دَخَلُوهَا مَا خَرَجُوا مِنْهَا إِلَى يَوْمِ الْقِيَامَةِ، الطَّاعَةُ فِي الْمَعْرُوفِ\" [٧١٤٥، ٧٢٥٧ - مسلم: ١٨٤٠ - فتح: ٨/ ٥٨]\nذكر فيه حديث عَلِيٍّ - ﵁ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً، فَاسْتَعْمَلَ عليها رَجُلًا مِنَ الأَنْصَارِ، وَأَمَرَهُمْ أَنْ يُطِيعُوهُ، فَغَضِبَ فَقَالَ: أَلَيْسَ أَمَرَكُمُ رسول الله - ﷺ - أَنْ تُطِيعُونِي؛ قَالُوا: بَلَى. قَالَ: فَاجْمَعُوا لِي حَطَبًا. فَجَمَعُوا، فَقَالَ: أَوْقِدُوا نَارًا. فَأوْقَدُوا، فَقَالَ: ادْخُلُوهَا. فَهَمُّوا، وَجَعَلَ بَعْضُهُمْ يُمْسِكُ بَعْضًا، وَيَقُولُونَ: فَرَرْنَا إِلَى رسول الله - ﷺ - مِنَ النَّارِ. فَمَا زَالُوا حَتَّى خَمَدَتِ النَّارُ، فَسَكَنَ غَضَبُهُ، فغضب رسول الله - ﷺ - فَقَالَ: \"لَوْ دَخَلُوهَا مَا خَرَجُوا مِنْهَا إِلى يَوْمِ القِيَامَةِ، الطَّاعَةُ فِي المَعْرُوفِ\".\nهذِه القصة كذا ساقها البخاري. وأما ابن سعد فذكر أنه بلغ رسول الله - ﷺ - أن ناسًا من الحبش تراءاهم أهل جدة، فبعث إليهم علقمة بن مجزز في شهر ربيع الآخر سنة تسع في ثلاثمائة، فانتهى إلى جزيرة","vol":"21","page":501},{"text":"في البحر، فلما خاض البحر إليهم هربوا منه، فلما رجع تعجل بعض القوم إلى أهلهم فأذن لهم، فتعجل عبد الله بن حذافة فأمَّره على من تعجل، وكانت فيه دعابة، فنزلوا ببعض الطريق، (وأوقدوا) (^١) نارًا يصطلون عليها، فقال: عزمت عليكم إلا تواثبتم في هذِه النار. فقام بعض القوم فتحجزوا حتى ظن أنهم واثبون فيها، فقال: اجلسوا إنما كنت أضحك معكم. فذكر ذلك لرسول الله - ﷺ - فقال: \"من أمركم بمعصية فلا تطيعوه\" (^٢).\nوذكرها الحاكم في صفر، وزعم ابن إسحاق أن وقاص بن مجزز كان قُتِل يوم ذي قرد، فأراد أخوه الأخذ بثأره فاستأذن رسول الله - ﷺ - في هذِه السرية (^٣).\nوكانت سرية علي إلى الفُلس صنم لطيء ليهدمه في التاريخ المذكور في خمسين ومائة رجل من الأنصار على مائة بعير وخمسين فرسًا راية سوداء ولواء أبيض فهدمه، وحرقه وملئوا أيديهم من السبي والنعم والشاء، وفي السبي أخت عدي بن حاتم وهرب عدي إلى الشام، ووجد في خزانة الفلس ثلاثة أسياف: رسوب ومخذم واليماني، وثلاثة أدراع، واستعمل على السبي أبا قتادة، وعلى الماشية والرثة عبد الله بن عتيك فتركت الأسياف صفيًّا لرسول الله - ﷺ - وعزل الخمس وعزل آل حاتم فلم يقسمهم حتى قدم بهم المدينة (^٤).\n_________\n(^١) في الأصل: (وأقودوا)، وهو تحريف، والمثبت هو الصواب.\n(^٢) \"الطبقات الكبرى\" ٢/ ١٦٣.\n(^٣) \"سيرة ابن هشام\" ٤/ ٣١٧.\n(^٤) \"الطبقات\" ٢/ ١٦٤.","vol":"21","page":502},{"text":"وقوله: (فهموا .. إلى آخره) وفي رواية أخرى: هم بعضهم أن يدخل، وبعضهم قال: إنما فررنا من النار (^١).\nوفيه: أن التأويل الفاسد لا يُعذر به صاحبه؛ لأنهم علموا قوله تعالى: ﴿فَاتَّقُوا اللهَ مَا اسْتَطَعْتُمْ﴾ وقوله: ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ قاله الداودي.\nومعنى (خمدت) (^٢): طفئ لهبها، وهو بفتح الميم.\nوقوله: \"لو دخلوها ما خرجوا منها إلى يوم القيامة\" أي: ذلك جزاؤهم لو فعلوا.\n_________\n(^١) أبو داود (٢٦٢٥).\n(^٢) ورد بهامش الأصل: خمد كنصر وسمع لغتان في الماضي وفي المضارع كذلك.","vol":"21","page":503},{"text":"<span data-type='title' id=toc-2502>٦٠ - [باب] بَعْثُ أَبِي مُوسَى وَمُعَاذٍ إِلَى الْيَمَنِ قَبْلَ حَجَّةِ الْوَدَاعِ</span>\n٤٣٤١، ٤٣٤٢ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ الْمَلِكِ، عَنْ أَبِي بُرْدَةَ قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ، قَالَ: وَبَعَثَ كُلَّ وَاحِدٍ مِنْهُمَا عَلَى مِخْلَافٍ، قَالَ: وَالْيَمَنُ مِخْلَافَانِ، ثُمَّ قَالَ: \"يَسِّرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنَفِّرَا\". فَانْطَلَقَ كُلُّ وَاحِدٍ مِنْهُمَا إِلَى عَمَلِهِ، وَكَانَ كُلُّ وَاحِدٍ مِنْهُمَا إِذَا سَارَ فِي أَرْضِهِ كَانَ قَرِيبًا مِنْ صَاحِبِهِ أَحْدَثَ بِهِ عَهْدًا فَسَلَّمَ عَلَيْهِ، فَسَارَ مُعَاذٌ فِي أَرْضِهِ قَرِيبًا مِنْ صَاحِبِهِ أَبِي مُوسَى، فَجَاءَ يَسِيرُ عَلَى بَغْلَتِهِ حَتَّى انْتَهَى إِلَيْهِ، وَإِذَا هُوَ جَالِسٌ، وَقَدِ اجْتَمَعَ إِلَيْهِ النَّاسُ، وَإِذَا رَجُلٌ عِنْدَهُ قَدْ جُمِعَتْ يَدَاهُ إِلَى عُنُقِهِ، فَقَالَ لَهُ مُعَاذٌ: يَا عَبْدَ اللهِ بْنَ قَيْسٍ، أَيَّمَ هَذَا؟ قَالَ: هَذَا رَجُلٌ كَفَرَ بَعْدَ إِسْلَامِهِ. قَالَ: لَا أَنْزِلُ حَتَّى يُقْتَلَ. قَالَ: إِنَّمَا جِيءَ بِهِ لِذَلِكَ فَانْزِلْ. قَالَ: مَا أَنْزِلُ حَتَّى يُقْتَلَ. فَأَمَرَ بِهِ فَقُتِلَ، ثُمَّ نَزَلَ فَقَالَ: يَا عَبْدَ اللهِ، كَيْفَ تَقْرَأُ الْقُرْآنَ؟ قَالَ: أَتَفَوَّقُهُ تَفَوُّقًا. قَالَ: فَكَيْفَ تَقْرَأُ أَنْتَ يَا مُعَاذُ؟ قَالَ: أَنَامُ أَوَّلَ اللَّيْلِ، فَأَقُومُ وَقَدْ قَضَيْتُ جُزْئِي مِنَ النَّوْمِ، فَأَقْرَأُ مَا كَتَبَ اللهُ لِي، فَأَحْتَسِبُ نَوْمَتِي كَمَا أَحْتَسِبُ قَوْمَتِي. [انظر: ٢٦٦١، ٤٣٤٥ - مسلم: ١٧٣٣ - فتح: ٨/ ٦٠]\n\n٤٣٤٣ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا خَالِدٌ عَنِ الشَّيْبَانِيِّ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - بَعَثَهُ إِلَى الْيَمَنِ، فَسَأَلَهُ عَنْ أَشْرِبَةٍ تُصْنَعُ بِهَا، فَقَالَ: \"وَمَا هِيَ؟ \". قَالَ الْبِتْعُ وَالْمِزْرُ -فَقُلْتُ لأَبِي بُرْدَةَ: مَا الْبِتْعُ؟ قَالَ: نَبِيذُ الْعَسَلِ، وَالْمِزْرُ: نَبِيذُ الشَّعِيرِ- فَقَالَ: \"كُلُّ مُسْكِرٍ حَرَامٌ\". رَوَاهُ جَرِيرٌ وَعَبْدُ الْوَاحِدِ عَنِ الشَّيْبَانِيِّ عَنْ أَبِي بُرْدَةَ. [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح: ٨/ ٦٢]\n٤٣٤٤، ٤٣٤٥ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي بُرْدَةَ، عَنْ أَبِيهِ قَالَ بَعَثَ النَّبِيُّ - ﷺ - جَدَّهُ أَبَا مُوسَى، وَمُعَاذًا إِلَى الْيَمَنِ فَقَالَ: \"يَسِّرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنَفِّرَا، وَتَطَاوَعَا\". فَقَالَ أَبُو مُوسَى: يَا نَبِيَّ اللهِ، إِنَّ أَرْضَنَا بِهَا شَرَابٌ مِنَ","vol":"21","page":504},{"text":"الشَّعِيرِ الْمِزْرُ، وَشَرَابٌ مِنَ الْعَسَلِ الْبِتْعُ. فَقَالَ: \"كُلُّ مُسْكِرٍ حَرَامٌ\". فَانْطَلَقَا، فَقَالَ مُعَاذٌ لأَبِي مُوسَى: كَيْفَ تَقْرَأُ الْقُرْآنَ؟ قَالَ: قَائِمًا وَقَاعِدًا وَعَلَى رَاحِلَتِهِ، وَأَتَفَوَّقُهُ تَفَوُّقًا. قَالَ: أَمَّا أَنَا فَأَنَامُ وَأَقُومُ، فَأَحْتَسِبُ نَوْمَتِي كَمَا أَحْتَسِبُ قَوْمَتِي. وَضَرَبَ فُسْطَاطًا، فَجَعَلَا يَتَزَاوَرَانِ، فَزَارَ مُعَاذٌ أَبَا مُوسَى، فَإِذَا رَجُلٌ مُوثَقٌ، فَقَالَ: مَا هَذَا؟ فَقَالَ أَبُو مُوسَى: يَهُودِيٌّ أَسْلَمَ ثُمَّ ارْتَدَّ. فَقَالَ مُعَاذٌ لأَضْرِبَنَّ عُنُقَهُ. تَابَعَهُ الْعَقَدِيُّ وَوَهْبٌ عَنْ شُعْبَةَ.\nوَقَالَ وَكِيعٌ وَالنَّضْرُ وَأَبُو دَاوُدَ، عَنْ شُعْبَةَ، عَنْ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ - ﷺ -.\nرَوَاهُ جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ عَنِ الشَّيْبَانِيِّ عَنْ أَبِي بُرْدَة. [انظر: ٢٢٦١، ٤٣٤٢، مسلم: ١٧٣٣ - فتح: ٨/ ٦٢]\n\n٤٣٤٦ - حَدَّثَنِي عَبَّاسُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، عَنْ أَيُّوبَ بْنِ عَائِذٍ، حَدَّثَنَا قَيْسُ بْنُ مُسْلِمٍ قَالَ: سَمِعْتُ طَارِقَ بْنَ شِهَابٍ يَقُولُ: حَدَّثَنِي أَبُو مُوسَى الأَشْعَرِيُّ - ﵁ - قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - إِلَى أَرْضِ قَوْمِي، فَجِئْتُ وَرَسُولُ اللهِ - ﷺ - مُنِيخٌ بِالأَبْطَحِ، فَقَالَ: \"أَحَجَجْتَ يَا عَبْدَ اللهِ بْنَ قَيْسٍ؟ \". قُلْتُ: نَعَمْ يَا رَسُولَ اللهِ. قَالَ: \"كَيْفَ قُلْتَ؟ \". قَالَ: قُلْتُ لَبَّيْكَ إِهْلَالًا كَإِهْلَالِكَ. قَالَ: \"فَهَلْ سُقْتَ مَعَكَ هَدْيًا؟ \". قُلْتُ: لَمْ أَسُقْ. قَالَ: \"فَطُفْ بِالْبَيْتِ وَاسْعَ بَيْنَ الصَّفَا وَالْمَرْوَةِ ثُمَّ حِلَّ\". فَفَعَلْتُ، حَتَّى مَشَطَتْ لِي امْرَأَةٌ مِنْ نِسَاءِ بَنِي قَيْسٍ، وَمَكُثْنَا بِذَلِكَ حَتَّى اسْتُخْلِفَ عُمَرُ. [انظر: ١٥٥٩ - مسلم: ١٢٢١ - فتح: ٨/ ٦٣]\n\n٤٣٤٧ - حَدَّثَنِي حِبَّانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ زَكَرِيَّاءَ بْنِ إِسْحَاقَ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، عَنْ أَبِي مَعْبَدٍ -مَوْلَى ابْنِ عَبَّاسٍ عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لِمُعَاذِ بْنِ جَبَلٍ حِينَ بَعَثَهُ إِلَى الْيَمَنِ: \"إِنَّكَ سَتَأْتِى قَوْمًا مِنْ أَهْلِ الْكِتَابِ، فَإِذَا جِئْتَهُمْ فَادْعُهُمْ إِلَى أَنْ يَشْهَدُوا أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، فَإِنْ هُمْ طَاعُوا لَكَ بِذَلِكَ فَأَخْبِرْهُمْ أَنَّ اللهَ قَدْ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَإِنْ هُمْ طَاعُوا لَكَ بِذَلِكَ، فَأَخْبِرْهُمْ","vol":"21","page":505},{"text":"أَنَّ اللهَ قَدْ فَرَضَ عَلَيْكُمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ، فَتُرَدُّ عَلَى فُقَرَائِهِمْ، فَإِنْ هُمْ طَاعُوا لَكَ بِذَلِكَ، فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ، وَاتَّقِ دَعْوَةَ الْمَظْلُومِ، فَإِنَّهُ لَيْسَ بَيْنَهُ وَبَيْنَ اللهِ حِجَابٌ\". [انظر: ١٣٩٥ - مسلم: ١٩ - فتح: ٨/ ٦٤]\nقَالَ أَبُو عَبْدِ اللهِ: طَوَّعَتْ: طَاعَتْ وَأَطَاعَتْ لُغَةٌ، طِعْتُ وَطُعْتُ وَأَطَعْتُ.\n\n٤٣٤٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ أَنَّ مُعَاذًا - ﵁ - لَمَّا قَدِمَ الْيَمَنَ صَلَّى بِهِمِ الصُّبْحَ فَقَرَأَ: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: لَقَدْ قَرَّتْ عَيْنُ أُمِّ إِبْرَاهِيمَ.\nزَادَ مُعَاذٌ، عَنْ شُعْبَةَ، عَنْ حَبِيبٍ، عَنْ سَعِيدٍ، عَنْ عَمْرٍو أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مُعَاذًا إِلَى الْيَمَنِ، فَقَرَأَ مُعَاذٌ فِي صَلَاةِ الصُّبْحِ سُورَةَ النِّسَاءِ، فَلَمَّا قَالَ: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء::١٢٥] قَالَ رَجُلٌ خَلْفَهُ: قَرَّتْ عَيْنُ أُمِّ إِبْرَاهِيمَ. [فتح: ٨/ ١٦٥]\nذكر فيه أحاديث:\nأحدها:\nحديث أبي بردة قَالَ: بَحَثَ رَسُولُ اللهِ - ﷺ - أَبَا مُوسَى وَمُعَاذَ بْنَ جَبَلٍ وَبَعَثَ كُلَّ وَاحِدٍ مِنْهُمَا على مخلاف قال: واليمن مخلافان، ثم قال: \"يسرا ولا تعسرا، وبشرا ولا تنفرا\" فانطلق كل واحد منهما. إلى عمله .. الحديث بطوله.\nوالكلام عليه من وجوه:\nأحدها:\nالمراد هنا بالمخلاف: الكورة من الإقليم. وقيل: المخلاف في لغة أهل اليمن- كالرستاق من الرساتق. وعبارة الخليل: إنه الكورة بلغة أهل اليمن (^١)، وعبارة غيره إنه الإقليم، والجمع: مخاليف.\n_________\n(^١) \"العين\" ٤/ ٢٦٧.","vol":"21","page":506},{"text":"ثانيها:\nفيه أن العالم والواعظ والمقبول من قوله مأمور بألا يقنِّط الناس، وأن ييسر على المبتدئ في الإسلام ولا يفاجئه بالشدة.\nثالثها:\nقول معاذ: (يا عبد الله بن قيس، أيم هذا؟) أصله: (أي)، أدخل عليها (ما) فأسقط الألف منها كما أسقط في قوله: لم هذا؟ وعم تسأل؟\nوقال الخطابي: إنما سقطت كما قيل: إيش هذا: بإسقاط الياء، وأصله: أي شيء هذا؟ (^١)\nرابعها:\nقوله: (هذا رجل كفر بعد إسلامه. قال: لا أنزل حتى يقتل. قال: إنما جيء به لذلك فانزل. فقال: لا أنزل حتى يقتل. فأمر به فقتل ثم نزل) ظاهره أنه لم يستتب، ومذهبنا وجوبها في الحال، ومذهب مالك استتابته ثلاثًا، فإن تاب وإلا قتل. وتقتل المرتدة عندنا وعند مالك خلافًا لأبي حنيفة (^٢)، قال - ﷺ -: \"من بدل دينه فاقتلوه\" (^٣).\nخامسها:\nقوله: (كيف تقرأ القرآن؟ قال: أتفوقه تفوقًا) أي: أقرؤه حينًا بعد حين. مأخوذ من فواق الناقة وهو ما بين الحلبتين، ومنه قوله تعالى: ﴿مَا لَهَا مِنْ فَوَاقٍ﴾ [ص: ١٥] أي: مهل. وذكر الهروي عن أبي موسى\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٦٨.\n(^٢) انظر: \"الأم\" ٦/ ١٤٥، \"مختصر اختلاف العلماء\" ٣/ ٤٧١، \"النوادر والزيادات\" ١٤/ ٤٩٥ - ٤٩٦، \"الاستذكار\" ٢٢/ ١٤٦.\n(^٣) سلف برقم (٣٠١٧).","vol":"21","page":507},{"text":"أنه قال: أما أنا فأتفوقه تفوق اللَّقُوح. أي: لما (^١) أقرأ جزئي مرة، ولكن أقرؤه شيئًا بعد شيء (^٢). وكذا ذكره الجوهري بعد أن قال: فوقت الفصيل. أي: سقيته اللبن فواقًا، وتفوق الفصيل إذا شرب اللبن كذلك (^٣).\nسادسها:\nقوله: (فكيف تقرأ أنت يا معاذ؟ قال: أنام أول الليل فأقوم وقد قضيت جزئي من النوم، فأقرأ ما كتب الله لي فأحتسب نومتي كما أحتسب قومتي) كذا هو في الأصول (جزئي) بضم الجيم، وبخط الدمياطي لعله أربي وهو الوجه ولا يتعين ما ذكره (^٤).\nالحديث الثاني:\nحديث خَالِد، عَنِ الشَّيْبَانِيِّ عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي مُوسَى - ﵁ - أَنَّ النَّبِيَّ - ﷺ - بَعَثَهُ إِلَى اليَمَنِ، فَسَأَلَهُ عَنْ أَشْرِبَةٍ تُصْنَعُ بِهَا، فَقَالَ: \"وَمَا هِيَ؟ \". قَالَ البِتْعُ وَالْمِزْرُ فَقُلْتُ لأَبِي بُرْدَةَ: مَا البِتْعُ؟ قَالَ: نَبِيذُ العَسَلِ، وَالْمِزْرُ: نَبِيذُ الشَّعِيرِ -فَقَالَ: \"كُلُّ مُسْكِرٍ حَرَامٌ\". رَوَاهُ جَرِير وَعَبْدُ الوَاحِدِ، عَنِ الشَّيْبَانِيِّ، عَنْ أَبِي بُرْدَةَ.\n_________\n(^١) في هامش الأصل: لعله (لم). قلت: والذي عند الهروي: لا.\n(^٢) \"غريب الحديث\" ٢/ ٢٦٩.\n(^٣) \"الصحاح\" ٤/ ١٥٤٧.\n(^٤) فائدة: تابع المصنف في ذلك الحافظ في \"الفتح\" حيث قال: قال الدمياطي: ولعله أربى، وهو الوجه. وهو كما قال لو جاءت به الرواية، ولكن الذي في الرواية صحيح والمراد به أنه جزَّأ الليل أجزاء: جزءًا للنوم، وجزءًا للقراءة والقيام، فلا يلتفت إلى تخطئة الرواية الصحيحة الموجهة بمجرد التخيل. اهـ. \"الفتح\" ٨/ ٦٢.","vol":"21","page":508},{"text":"الحديث الثالث:\nحَدَّثنَا مُسْلِمٌ، ثَنَا شُعْبَةُ، عن سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ قَالَ بَعَثَ رسول الله - ﷺ - جَدَّهُ أَبَا مُوسَى وَمُعَاذًا إِلَى اليَمَنِ، فَقَالَ: \"يَسِّرَا وَلَا تُعَسِّرَا .. \" الحديث، فقال أبو موسى: يا نبي الله إن أرضنا بها شراب من الشعير المزر، وشراب من العسل البتع، فقال: \"كل مسكر حرام\" ثم ذكر باقيه كما في الأول.\nتَابَعَهُ العَقَدِيُّ وَوَهْبٌ، عَنْ شُعْبَةَ.\nوَقَالَ وَكِيع وَالنَّضْرُ وَأَبُو دَاوُدَ، عَنْ شُعْبَةَ، عَنْ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ - ﷺ -.\nفيه وما قبله حجة على أبي حنيفة في تجويزه ما لا يبلغ بشاربه السكر مما عدا الخمر (^١)، وبين في حديث جابر - ﵁ -: \"ما أسكر كثيره فقليله حرام\" (^٢). وهو إجماع الصحابة كما نقله القاضي عبد الوهاب (^٣)، وفي النسائي عن أبي موسى: أن المزر نبيذ الذرة (^٤).\nوفيه: نهي (^٥) النبي - ﷺ -[عن] (^٦) الجعة، والجعة نبيذ يتخذ من الشعير (^٧).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ٣٧١.\n(^٢) رواه أبو داود (٣٦٨١)، والترمذي (١٨٦٥)، وابن ماجه (٣٣٩٣)، وأحمد ٣/ ٣٤٣. وقال الترمذي: حديث حسن غريب. اهـ.\n(^٣) \"المعونة\" ١/ ٤٦٩.\n(^٤) \"المجتبى\" ٨/ ٢٩٩ - ٣٠٠.\n(^٥) ورد أعلى هذِه الكلمة في الأصل: لعله: نهى.\n(^٦) زيادة عن الأصل، ويقتضيها السياق. \"المجتبى\" ٨/ ٢٩٩ - ٣٠٠.\n(^٧) رواه أبو داود (٣٦٩٧)، والترمذي (٢٨٠٨)، والنسائي ٨/ ٣٠٢ ثلاثتهم عن علي - ﵁ -. وقال الترمذي: حديث حسن صحيح. اهـ. وأصل الحديث دون ذكر الجعة، ورواه مسلم (٢٠٧٨).","vol":"21","page":509},{"text":"الحديث الرابع:\nحَدَّثَنا عَبَّاسُ بْنُ الوَلِيدِ، فذكره إلى أبي مُوسَى - ﵁ - قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - إِلى أَرْضِ قَوْمِي باليمن، فَجِئْتُ وَرَسُولُ اللهِ - ﷺ - مُنِيخٌ بِالأَبْطَح .. الحديث.\nسلف ذكره في الحج: عن شيخه محمد بن يوسف، إلى أبي موسى فراجعه (^١). قال الجياني: كذا رُويناه عن ابن السكن عباس بن الوليد يعني: النرسي. وفي رواية أبي أحمد: ثنا عباس. غير منسوب، وكذلك كان في كتاب أبي زيد إلا أنه قرأه عليهم: عياش -بالشين المعجمة- وليس بشيء، وإنما هو عباس بن الوليد. وليس في \"الجامع\" إلا هذا، وحديث في: علامات النبوة (^٢). وكذا قال صاحب \"المطالع\": عباس هذا بالسين المهملة وهو النرسي، وذكر بعضهم فيه عن أبي أحمد أنه كان يقوله بالمعجمة، ولم يحك الأصيلي عنه، وعن أبي زيد أنه بالمهملة (^٣). وأما الدمياطي فضبطه بالشين المعجمة ثم قال: هو أبو الوليد عياش بن الوليد الرقام البصري، مات سنة [ست و] (^٤) عشرين ومائتين، روى عنه البخاري في مواضع، وروى أبو داود عن\n_________\n(^١) سلف برقم (١٥٥٩).\n(^٢) الحديث سلف برقم (٣٦٣٣)، وقد علق البخاري ثالثًا سيأتي برقم (٧٠٩٠) أما عن كلام الجياني فهو في \"تقييد المهمل\" ٢/ ٦٩١.\n(^٣) وجزم بمثل ذلك القاضي عياض في \"المشارق\" ٢/ ١١٢ - ١١٣، والحافظ في \"الفتح\" ٨/ ٦٤، وكذا العيني في \"العمدة\" ١٤/ ٣٣٣.\n(^٤) ما بين المعقوفين ليس في الأصل، والمثبت هو الذي في كتب التراجم انظر: \"تهذيب الكمال\" ٢٢/ ٥٦٢ (٤٦٠٣)، و\"الكاشف\" (٤٣٥٦)، و\"تهذيب التهذيب\" ٣/ ٣٥٢.","vol":"21","page":510},{"text":"رجل (^١) عنه. وقال في آخر علامات النبوة بعد أن ضبطه بالإهمال: أبو الفضل عباس، مات سنة ثمان وثلاثين (^٢)، وابن عمه عبد الأعلى (^٣) مات قبله سنة سبع وئلاثين ومائتين. ولما ذكره في: البيوع، في باب: النهي عن تلقي الركبان (^٤)؛ ضبطه خطأ بالمعجمة (^٥).\nإذا عرفت ذلك، فأبو موسى - ﵁ - أهل بإهلال كإهلال رسول الله - ﷺ - ولم يعين شيئًا، فأمره بالطواف والسعي، ثم حل، و[عن] (^٦) عائشة ﵂ أنهم خرجوا لا يرون إلا الحج، وكان ينتظر الوحي، فلما دنوا من مكة أمر من لم يكن معه هدي أن يجعلها عمرة، وأقام من معه هدي على إحرامه حتى فرغ من الحج، وقال: \"عمرتكم للأبد\" (^٧).\n_________\n(^١) رجل هو عيسى بن شاذان، وحديثه في \"سنن أبي داود\" برقم (٦٧٧)، هذا وقد صرح أبوه بالتحديث عن عياش في حديث رقم (٢٦١٩).\nأما عن ضبط الدمياطي لـ (عباس) وتعيينه عياش الرقام، فهو منازع فيه، والصواب: عباس النرسي، قاله الحافظ في \"الفتح\" ٨/ ٦٤.\n(^٢) هو عباس بن الوليد النرسي، الذي وقع في اسمه الخلاف هذا، وكذلك اختلف في وفاته فقيل -كما ذكر المصنف- سنة ثمان وثلاثين ومائتين. وقيل: سنة سبع وثلاثين. انظر: \"تهذيب الكمال\" ١٤/ ٢٥٩ (٣١٤٥).\n(^٣) هو عبد الأعلى بن حماد بن نصر الباهلي، أبو يحيى النرسي، روى عنه البخاري ومسلم. انظر: \"تهذيب الكمال\" ١٦/ ٣٤٨ (٣٦٨٣)، \"تهذيب التهذيب\" ٢/ ٤٦٤.\n(^٤) سلف برقم (٢١٦٣): عن عياش بن الوليد.\n(^٥) رفع الحافظ -﵀- كل خلاف في ذلك وقال بأن عباس له حديثان وثالث معلق -كما تقدم- وباقي ما في الكتاب من حديث عياش الرقام. ثم فصّل في الأمر فليراجع \"هدي الساري\" ص ٢١٣ - ٢١٤.\n(^٦) زيادة عن الأصل يقتضيها السياق.\n(^٧) سلف أصله برقم (٢٩٤، ١٧٠٩).","vol":"21","page":511},{"text":"وأما الفسخ فإن كان محفوظًا فهو خاص، وكذلك نهى عنه عمر وضرب عليه، وكان يستحب ترك القران؛ ليأتي بعملين فيكون أعظم لأجره، فحمل عليه قوم أنه كان ينهى عن التمتع، وليس كذلك، ويدل على صحة ذلك قوله: إن نأخذ بكتاب الله فقد أمر بالتمام، وإن نأخذ بفعل رسول الله - ﷺ - فلم يحل حتى نحر الهدي (^١). فإنما نهى أن يفسخ الحج في العمرة.\nالحديث الخامس:\nحديث أبي معبد مولى ابن عباس -واسمه نافذ، مات سنة أربع ومائة- عَنِ ابن عَبَّاسٍ ﵄ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لِمُعَاذِ بْنِ جَبَلٍ حِينَ بَعَثَهُ إِلَى اليَمَنِ .. الحديث، وفيه: \"فَإِنْ هُمْ أَطَاعُوك بِذَلِكَ .. \" إلى آخره.\nسلف في الزكاة في موضعين (^٢).\nثم قال: (قال أبو عبد الله: طوعت: طاعت، وأطاعت لغة، طِعْتُ وطُعْتُ وأَطَعْتُ).\nوقوله: \"أطاعوا\" ذكره ابن التين بلفظ \"طاعوا بذلك\" أي: انقادوا لك بذلك، يقال: هو طوعه إذا انقاد له، فإذا مضى لأمره فقد أطاعه، وإذا وافقه فقد طاوعه.\nوفيه: أن الإمام يتولى أخذ الزكاة وأن من وجبت عليه الزكاة\n_________\n(^١) سلف برقم (١٥٥٩).\n(^٢) هكذا في الأصل! والصواب أنه سلف في ثلاثة مواضع في الزكاة أولها: برقم (١٣٩٥) باب: وجوب الزكاة. ثانيها: (١٤٥٨) باب: لا تؤخذ كرائم أموال الناس في الصدقة. ثالثها: (١٤٩٦) باب: اخذ الصدقة من الأغنياء.","vol":"21","page":512},{"text":"لا يأخذها، وأن لا تنقل، وتفرق في الموضع الذي جمعت فيه، وأنها إذا فرقت في جنس واحد من الثمانية أجزأ.\nوقوله: \"وإياك وكرائم أموالهم\". هي جمع: كريمة، وهي: النفيسة.\nالحديث السادس:\nحديث عَمْرِو بْنِ مَيْمُونٍ أَنَّ مُعَاذًا لَمَّا قَدِمَ اليَمَنَ صَلَّى بِهِمِ الصُّبْحَ فَقَرَأَ: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ فَقَالَ رَجُلٌ مِنَ القَوْمِ: لَقَدْ قَرَّتْ عَيْنُ أُمَ إِبْرَاهِيمَ.\nثم قال: زَادَ مُعَاذٌ عَنْ شُعْبَةَ، عَنْ حَبيبٍ، عَنْ سَعِيدٍ، عَنْ عَمْرٍو: أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مُعَاذًا إِلَى اليَمَنِ، فَقَرَأً مُعَاذٌ فِي صَلَاةِ الصُّبْحِ [سورة النساء] (^١)، فَلَمَّا قَالَ: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء:: ١٢٥] قَالَ رَجُلٌ خَلْفَهُ: قَرَّتْ عَيْنُ أُمِّ إِبْرَاهِيمَ.\nمعنى (قرت): بردت دمعها؛ لأن دمعة السرور باردة، بخلاف دمعة الحزن فإنها حارة؛ ولذلك يقال للمدعو له: أقرَّ الله عينه، وللمدعو عليه: أسخن الله عينه.\nوقال ثعلب وغيره: معناه: بلغ أمنيته، فلا تطمع نفسه إلى من هو فوقه.\nقال الداودي: وقائل هذا الكلام متكلم يعيد وجوبًا، والشارع لم يحلم بهذا حتى يوجبها؛ لقوله: \"صلاتنا لا يصلح فيها شيء من كلام الناس\" (^٢).\n_________\n(^١) سقط ما بين المعقوفين من الأصل، والمثبت من \"اليونينية\" ٥/ ١٦٣.\n(^٢) رواه مسلم (٥٣٧) كتاب: المساجد، باب: تحريم الكلام في الصلاة.","vol":"21","page":513},{"text":"وروي أنه قرأ سورة الإخلاص، فقال المأموم كذلك فلم يأمره بالإعاة (^١).\nوذكر الشيخ أبو محمد، عن بعضهم أنه إذا قال: فعل الله بك يا فلان. فسدت صلاته، ولا يكون على هذا إعادة مثل قوله (كذلك) (^٢): الله. ثم استغربه، وفي الرواية: لا بأس أن يقول: اللهم افعل بفلان.\n_________\n(^١) ورد بهامش الأصل: هذا جاهل التحريم، وهذا كلام قليل فلا يعيد عند الشافعية.\n(^٢) كلمة غير واضحة بالأصل، ولعلها ما أثبتناه.","vol":"21","page":514},{"text":"<span data-type='title' id=toc-2503>٦١ - [باب] بَعْثُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَخَالِدِ بْنِ الْوَلِيد إِلَى الْيَمَنِ قَبْلَ حَجَّةِ الْوَدَاعِ</span>\n٤٣٤٩ - حَدَّثَنِي أَحْمَدُ بْنُ عُثْمَانُ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ بْنِ إِسْحَاقَ، بْنِ أَبِي إِسْحَاقَ حَدَّثَنِي أَبِي، عَنْ أَبِي إِسْحَاقَ سَمِعْتُ الْبَرَاءَ - ﵁ -: بَعَثَنَا رَسُولُ اللهِ - ﷺ - مَعَ خَالِدِ بْنِ الْوَلِيدِ إِلَى الْيَمَنِ، قَالَ ثُمَّ بَعَثَ عَلِيًّا بَعْدَ ذَلِكَ مَكَانَهُ، فَقَالَ: \"مُرْ أَصْحَابَ خَالِدٍ، مَنْ شَاءَ مِنْهُمْ أَنْ يُعَقِّبَ مَعَكَ فَلْيُعَقِّبْ، وَمَنْ شَاءَ فَلْيُقْبِلْ\". فَكُنْتُ فِيمَنْ عَقَّبَ مَعَهُ، قَالَ: فَغَنِمْتُ أَوَاقٍ ذَوَاتِ عَدَدٍ. [فتح: ٨/ ٦٥]\n\n٤٣٥٠ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا عَلِيُّ بْنُ سُوَيْدِ بْنِ مَنْجُوفٍ عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ - ﵁ - قَالَ بَعَثَ النَّبِيُّ - ﷺ - عَلِيًّا إِلَى خَالِدٍ لِيَقْبِضَ الْخُمُسَ وَكُنْتُ أُبْغِضُ عَلِيًّا، وَقَدِ اغْتَسَلَ، فَقُلْتُ لِخَالِدٍ: أَلَا تَرَى إِلَى هَذَا؟! فَلَمَّا قَدِمْنَا عَلَى النَّبِيِّ - ﷺ - ذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: \"يَا بُرَيْدَةُ أَتُبْغِضُ عَلِيًّا؟ \". فَقُلْتُ: نَعَمْ. قَالَ: \"لَا تُبْغِضْهُ، فَإِنَّ لَهُ فِي الْخُمُسِ أَكْثَرَ مِنْ ذَلِكَ\". [٨/ ٦٦]\n\n٤٣٥١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ بْنِ شُبْرُمَةَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنِ أَبِي نُعْمٍ قَالَ: سَمِعْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ يَقُولُ: بَعَثَ عَلِيُّ بْنُ أَبِي طَالِبٍ - ﵁ - إِلَى رَسُولِ اللهِ - ﷺ - مِنَ الْيَمَنِ بِذُهَيْبَةٍ فِي أَدِيمٍ مَقْرُوظٍ لَمْ تُحَصَّلْ مِنْ تُرَابِهَا، قَالَ: فَقَسَمَهَا بَيْنَ أَرْبَعَةِ نَفَرٍ: بَيْنَ عُيَيْنَةَ بْنِ بَدْرٍ، وَأَقْرَعَ بْنِ حَابِسٍ وَزَيْدِ الْخَيْلِ، وَالرَّابِعُ إِمَّا عَلْقَمَةُ وَإِمَّا عَامِرُ بْنُ الطُّفَيْلِ، فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ: كُنَّا نَحْنُ أَحَقَّ بِهَذَا مِنْ هَؤُلَاءِ. قَالَ فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَقَالَ: \"أَلَا تَأْمَنُونِي وَأَنَا أَمِينُ مَنْ فِي السَّمَاءِ، يَأْتِينِى خَبَرُ السَّمَاءِ صَبَاحًا وَمَسَاءً؟! \". قَالَ: فَقَامَ رَجُلٌ غَائِرُ الْعَيْنَيْنِ، مُشْرِفُ الْوَجْنَتَيْنِ، نَاشِزُ الْجَبْهَةِ، كَثُّ اللِّحْيَةِ، مَحْلُوقُ الرَّأْسِ، مُشَمَّرُ الإِزَارِ، فَقَالَ يَا رَسُولَ اللهِ، اتَّقِ اللهَ. قَالَ: \"وَيْلَكَ، أَوَلَسْتُ أَحَقَّ أَهْلِ الأَرْضِ أَنْ يَتَّقِىَ اللَّه؟! \". قَالَ: ثُمَّ وَلَّى الرَّجُلُ، قَالَ خَالِدُ بْنُ الْوَلِيدِ: يَا رَسُولَ اللهِ، أَلَا أَضْرِبُ عُنُقَهُ؟ قَالَ: \"لَا، لَعَلَّهُ أَنْ يَكُونَ يُصَلِّي\". فَقَالَ خَالِدٌ: وَكَمْ مِنْ مُصَلٍّ يَقُولُ بِلِسَانِهِ مَا لَيْسَ فِي قَلْبِهِ.","vol":"21","page":515},{"text":"قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنِّي لَمْ أُومَرْ أَنْ أَنْقُبَ قُلُوبَ النَّاسِ، وَلَا أَشُقَّ بُطُونَهُمْ\". قَالَ: ثُمَّ نَظَرَ إِلَيْهِ وَهْوَ مُقَفٍّ فَقَالَ: \"إِنَّهُ يَخْرُجُ مِنْ ضِئْضِئِ هَذَا قَوْمٌ يَتْلُونَ كِتَابَ اللهِ رَطْبًا، لَا يُجَاوِزُ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ\". وَأَظُنُّهُ قَالَ: \"لَئِنْ أَدْرَكْتُهُمْ لأَقْتُلَنَّهُمْ قَتْلَ ثَمُودَ\". [انظر: ٣٣٤٤ - مسلم: ١٠٦٤ - فتح: ٨/ ٦٧]\n\n٤٣٥٢ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنِ ابْنِ جُرَيْجٍ، قَالَ عَطَاءٌ: قَالَ جَابِرٌ: أَمَرَ النَّبِيُّ - ﷺ - عَلِيًّا أَنْ يُقِيمَ عَلَى إِحْرَامِهِ.\nزَادَ مُحَمَّدُ بْنُ بَكْرٍ، عَنِ ابْنِ جُرَيْجٍ، قَالَ عَطَاءٌ: قَالَ جَابِرٌ: فَقَدِمَ عَلِيُّ بْنُ أَبِي طَالِبٍ ﵁ بِسِعَايَتِهِ، قَالَ لَهُ النَّبِيُّ - ﷺ -: \"بِمَ أَهْلَلْتَ يَا عَلِيُّ؟ \". قَالَ: بِمَا أَهَلَّ بِهِ النَّبِيُّ - ﷺ -. قَالَ: \"فَأَهْدِ وَامْكُثْ حَرَامًا كَمَا أَنْتَ\". قَالَ وَأَهْدَى لَهُ عَلِيٌّ هَدْيًا. [انظر: ١٥٥٧ - مسلم: ١٢١٦ - فتح: ٨/ ٦٩]\n٤٣٥٤،٤٣٥٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ عَنْ حُمَيْدٍ الطَّوِيلِ، حَدَّثَنَا بَكْرٌ أَنَّهُ ذَكَرَ لاِبْنِ عُمَرَ أَنَّ أَنَسًا حَدَّثَهُمْ أَنَّ النَّبِيَّ - ﷺ - أَهَلَّ بِعُمْرَةٍ وَحَجَّةٍ، فَقَالَ أَهَلَّ النَّبِيُّ - ﷺ - بِالْحَجِّ، وَأَهْلَلْنَا بِهِ مَعَهُ، فَلَمَّا قَدِمْنَا مَكَّةَ قَالَ: \"مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ فَلْيَجْعَلْهَا عُمْرَةً\". وَكَانَ مَعَ النَّبِيِّ - ﷺ - هَدْيٌ، فَقَدِمَ عَلَيْنَا عَلِيُّ بْنُ أَبِي طَالِبٍ مِنَ الْيَمَنِ حَاجًّا، فَقَالَ النَّبِيُّ - ﷺ -: \"بِمَ أَهْلَلْتَ؟ فَإِنَّ مَعَنَا أَهْلَكَ\". قَالَ: أَهْلَلْتُ بِمَا أَهَلَّ بِهِ النَّبِيُّ - ﷺ -. قَالَ: \"فَأَمْسِكْ، فَإِنَّ مَعَنَا هَدْيًا\". [مسلم: ١٢٣٢ - فتح: ٨/ ٧٠]\nذكر فيه أحاديث:\nأحدها:\nحديث البراء - ﵁ -: بَعَثَنَا رَسُولُ اللهِ - ﷺ - مَعَ خَالِدِ بْنِ الوَلِيدِ إِلَى اليَمَنِ، قَالَ ثُمَّ بَعَثَ عَلِيًّا بَعْدَ ذَلِكَ مَكَانَهُ، فَقَالَ: \"مُرْ أَصْحَابَ خَالِدٍ، مَنْ شَاءَ مِنْهُمْ أَنْ يُعَقِّبَ مَعَكَ فَلْيُعَقِّبْ، وَمَنْ شَاءَ فَلْيُقْبِلْ\". فَكُنْتُ فِيمَنْ عَقَّبَ مَعَهُ، قَالَ: فَغَنِمْتُ أَوَاقٍ ذَوَاتِ عَدَدٍ.","vol":"21","page":516},{"text":"التعقيب: أن يعقب الجيش بعد القفول ليصيبوا غرة من العدو، قاله الخطابي (^١). وقال ابن فارس: التعقيب: غزاة بعد غزاة (^٢). وقال الداودي: هو أن تبعث قومًا؛ ليبذل لهم قوم قد تقدم لهم الخروج في عمل آخر أو غزو ويخرجون في عقبهم.\nواستدل به على جواز استعمال بني هاشم على الخمس، بخلاف حديث الفضل: أنهم لا يستعملون على الصدقات، ومن جوز جعله كالإجارة، فيجوز خمسًا كالفيء بخلاف من يأخذها منهم من غير مقابل.\nالحديث الثاني:\nحديث عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ قَالَ بَعَثَ النَّبِيُّ - ﷺ - عَلِيًّا إِلَى خَالِد بن الوليد لِيَقْبِضَ الخُمُسَ وَكُنْتُ أُبْغِضُ عَلِيًّا، وَقَدِ اغْتَسَلَ، فَقُلْتُ لِخَالِدٍ: أَلَا تَرى إِلَى هذا؟! فَلَمَّا قَدِمْنَا عَلى رسول الله - ﷺ - ذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: \"يَا بُرَيْدَةُ أتبْغِض عَلِيًّا؟ \". فَقُلْتُ: نَعَمْ. فقَالَ: \"لَا تُبْغِضْهُ، فَإِنَّ لَهُ فِي الخُمُسِ أَكثَرَ مِنْ ذَلِكَ\".\nقوله: (وقد اغتسل) يريد أنه وقع على جارية صارت له في القسمة من الخمس، واعتذر عنه الشارع بأن له في الخمس أكثر من ذلك.\nوقوله: (كنت أبغض عليًّا) لعله رأى منه ما ظن أنه تعدى فيه الحق فكرهه له، ففيه: الأمر بالمعروف على حسب ما تبين، وفيه: جواز القول فيمن يظن أنه قارف ذنبًا. وقد روي الحديث بأتم من هذا، قال بريدة: كنت في جيش فغنموا، فبعث أمير الجيش إلى رسول الله - ﷺ - أن ابعث من يخمسها، فبعث عليًّا - ﵁ -، وفي السبي وصيفة من أفضل\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٧٠.\n(^٢) \"المجمل\" ٣/ ٦٢٠ مادة (عقب).","vol":"21","page":517},{"text":"السبي فوقعت في الخمس، ثم خمس فصارت في أهل بيت رسول الله - ﷺ -، ثم خمس فصارت في آل علي، فأتى ورأسه يقطر .. وذكر الحديث (^١)، ففيه بيان قسمته لنفسه وإصابته قبل الاستبراء، والجواب أن ما يقسم بالولاية من الأشياء التي هي من هذا الجنس يجوز أن يقع ذلك ممن هو شريك فيه، كما يقسم الإمام بالإمامة الغنائم بين أهلها وهو منهم، ومنصوب الإمام في ذلك كالإمام، وأما الاستبراء فيحتمل أن تكون غير بالغة، وقد قال بعدمه في حقها غير واحد من\nالعلماء منهم: القاسم بن محمد وسالم والليث وأبو يوسف. ويحتمل أن تكون عذراء، وهو رأي ابن عمر وإن بلغت -ذكره كله الخطابي- وفيه: أن شهادة العدو ومن في قلبه شنآن ويبغض صاحبه غير مقبولة (^٢).\nالحديث الثالث:\nحديث أبي سعيد الخدري: بَعَثَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَى رَسُولِ اللهِ - ﷺ - بِذُهَيْبَةٍ فِي أَدِيمٍ مَقْرُوظٍ لَمْ تُحَصَّلْ مِنْ تُرَابِهَا، فَقَسَمَهَا بَيْنَ أَرْبَعَةِ نَفَرٍ: بَيْنَ عُيَيْنَةَ بْنِ بَدْرٍ، وَالأَقْرَع بْنِ حَابِسٍ، وَزيدِ الخَيْلِ، وَالرَّابِعُ إِمَّا عَلْقَمَةُ وَإِمَّا عَامِرُ بْنُ الطُّفَيْلِ، فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ: كُنَّا نَحْنُ أَحَقَّ بهذا مِنْ هؤلاء. فَبَلَغَ رسول الله - ﷺ - .. الحديث.\nالذهيبة: واحدة الذهب يذكر ويؤنث، والتأنيث لغة أهل الحجاز، قاله القزاز. وقال ابن فارس ربما أنث (^٣). وكذا قال الجوهري، قال: والقطعة: ذهبة، وتجمع على الأذهاب (^٤).\n_________\n(^١) رواه أحمد ٥/ ٣٥٠ - ٣٥١.\n(^٢) \"أعلام الحديث\" ٣/ ١٧٧٢ - ١٧٧٣.\n(^٣) \"مجمل اللغة\" ١/ ٣٦١ (ذهب).\n(^٤) \"الصحاح\" ١/ ١٢٩ (ذ هب).","vol":"21","page":518},{"text":"ونقدم الكلام عليه من وجوه:\nأحدها: الذهيبة .. إلى آخره.\nومعنى مقروظ: مدبوغ بالقرظ، وهو شجر يدبغ بورقه، ولونه إلى الصفرة.\nوقال الخليل: هو ورق السلم (^١).\nوقوله: (لم تُحَصّل من ترابها) أي: لم تخلص من تراب المعدن.\nثانيها:\nعيينة بن بدر هو عيينة بن حصن بن حذيفة بن بدر بن عمرو [بن] (^٢) جوية بن لوذان بن ثعلبة بن عدي بن فزارة -واسمه: عمرو، ضربه أخ له ففزره فسمي فزارة -واسم عيينة: حذيفة فأصابته لقوةٌ (^٣) فجحظت عيناه، فسمي: عيينة، يكنى أبا مالك، وكان يقال لجده حذيفة: رب معد، وشهد عيينة والأقرع (^٤) مع رسول الله - ﷺ - حنينًا، وقيل: إنهما شهدا الفتح. وكان عيينة من المنافقين ارتد بعد رسول الله - ﷺ - وبعثه خالد في وثاق إلى أبي بكر فأسلم وعفا عنه، وخارجة بن حصن أخوه، وابن أخيه الحر بن قيس بن حصن، أسلما في وفد فزارة بعد رجوع رسول الله - ﷺ - من تبوك، وكانوا بضعة عشر رجلًا.\n_________\n(^١) \"العين\" ٥/ ١٣٣ (قرظ).\n(^٢) ليست في الأصل، والمثبت من \"أسد الغابة\" ٤/ ٣٣١ (٤١٦٠)، \"تاريخ الإسلام\" ٣/ ٣٤٧.\n(^٣) مرض يعرض للوجه فيميله إلى أحد جانبيه، وفي \"الإصابة\" (٦١٥١): أصابته شجة بدل (لقوة).\n(^٤) ورد بهامش الأصل: جزم أبو عمر في ترجمة الأقرع بأنهما شهدا الفتح وحنينًا والطائف.","vol":"21","page":519},{"text":"والأقرع بن حابس لقب واسمه فراس، وكان في رأسه قرع فلقب بذلك، [ذكر ذلك] (^١) عن ابن دريد -وهو: ابن عقال بن محمد بن سفيان بن مجاشع أخي نهشل، ابني دارم بن مالك بن حنظلة بن مالك أخي سعد، ابني زيد مناة أخي عمرو، ابني تميم بن مر بن أُدْ بن طابخة. قدم في وفد تميم، فأعطاه رسول الله - ﷺ - يوم حنين مائة من الإبل -كما سلف في الخمس، وصعصعة بن ناجية بن عقال- جد الفرزدق الشاعر ابن همام بن غالب بن صعصعة- قدم فأسلم.\nوعياض بن (حمار) (^٢) بن سفيان، كذا نسبه ابن الكلبي وابن سعد (^٣)، [روى] (^٤) له مسلم.\nوعلقمة هو: ابن علاثة بن عوف بن الأحوص بن جعفر بن كلاب بن ربيعة بن عامر بن صعصعة، من المؤلفة وكان سيدًا في قومه حليمًا عاقلًا.\n_________\n(^١) ما بين المعقوفين ليس في الأصل، وبه يستقيم السياق، هذا والسياق بتمامه في \"عيون الأثر\" ٢/ ٢٣٧.\n(^٢) في \"الطبقات\": (حماد). وهو تصحيف، والصواب: (حمار)، وقد تصحف عند غيره أيضًا: ولذلك قال ابن حجر في \"الإصابة\" (٦١٢٨): وأبوه باسم الحيوان المشهور، وقد صحفه بعض المتنطعين؛ لظنه أن أحدًا لا يسمى بذلك. اهـ.\n(^٣) نسبه ابن سعد، واللذين قبله -الأقرع وصعصعة- في \"الطبقات\" ٧/ ٣٦ - ٣٨ إلا أن نسب عياض بن حمار عند غيره مختلف، حيث قالوا: عياض بن حمار بن أبي حمار بن ناحية بن عقال بن محمد بن سفيان. انظر: \"الاستيعاب\" ٣/ ٣٠٢ (٢٠٣٤)، و\"تهذيب الكمال\" ٢٢/ ٥٦٥ (٤٦٠٥)، و\"تاريخ الإسلام\" ٤/ ٢٨١ - ٢٨٢.\n(^٤) ليست في الأصل، ويقتضيها السياق، وحديث عياض الذي في مسلم رقم (٢٨٦٥) كتاب: الجنة، وقال المزي: وليس له عنده غيره. \"التهذيب\" ٢٢/ ٥٦٦ - ٥٦٧.","vol":"21","page":520},{"text":"وعامر بن الطفيل بن مالك بن جعفر بن كلاب فارس بني عامر، وذكره وهم -كما قال الدمياطي- قال: لأنه مات كافرًا، وعمه أبو براء هو ملاعب الأسنة عامر بن مالك بن جعفر، ولبيد بن ربيعة بن مالك بن جعفر الشاعر.\nثالثها:\nقوله: (فقام رجل غائر العينين) أي: غارت عيناه ودخلتا، فهو ضد الجاحظ، يقال: غارت عينه تغور غورًا فهي غائرة.\nقوله: (مشرف الوجنتين) أي: ليس بسهل الخد، وقد أشرفت وجنتاه، أي: علتا على ما حوله، والوجنتان: العظمان المشرفان.\nو(ناشز الجبهة): ناتئها، وكل ناتئ ناشز، وأخذ من: النشز، وهو ما ارتفع من الأرض، ومنه قوله تعالى: ﴿فَانْشُزُوا﴾ أي: ارتفعوا.\nو(الجبهة): ما بين الجبين من الإنسان وهو الموضع الذي تمسه الأرض من السجود.\n(كث اللحية): كثير شعرها، وقيل: لحية مجتمعة، قال الهروي في صفته - ﵇ -: كث اللحية، يقال: الكثوثة فيها: أن تكون غير رقيقة ولا طويلة ولكن فيها كثافة، ورجل كث اللحية، وقوم كث (^١).\nوقوله: (محلوق الرأس) كانوا لا يحلقون رءوسهم ويفرقون شعورهم.\nوقوله: (مشمر الإزار) شمره: رفعه عن الكعب.\nرابعها:\nقوله: (لعله يصلي) مفهومه قتل تاركها، وفيه خلاف مشهور.\n_________\n(^١) انظر: \"النهاية في غريب الحديث\" ٤/ ١٥٢.","vol":"21","page":521},{"text":"وقوله: (\"لم أؤمر أن أنقب عن قلوب الناس\")، النقب من قولهم: نقب الحائط نقبًا: إذا فتح فيه فتحًا.\nوقوله: (وهو مقف) أي: مُولٍّ، يقال: قفى الرجل القوم: إذا ولاهم قفاه، وقد أقفاه يقفهم إذا فعل ذلك فهو مقفٍ.\nوقوله: (\"يخرج من ضئضئ هذا\") أي: أصله، يقال هو من ضئضئي صدف. أي: من أصل صدف. ومن ضوض صدف مثله.\nوقال الداودي: من ضيضي هذا، أي: ممن يقول مقالته. وقيل: هو الولد والنسل، وهو الأصل. وقال ابن فارس: الضئضئ: كثرة النسل وبركته. ذكره في باب الضاد المعجمة (^١)، وروي بالمهملة.\nوقوله: (\"يتلون كتاب الله رطبًا\") قيل: سهلًا كما في الرواية الأخرى: (لينًا) (^٢). وقال الخطابي: أي: واظب عليها فلا يزال لسانه رطبًا بها، ويكون أيضًا تحسين الصوت بالقراءة، ومن الثقافة والحذق بها فيجري لسانه بها ويمر عليها مرًّا لا (يغير) (^٣) ولا يتكسر. كل هذِه الوجوه محتملة، وهذا شبيه بما روي من قوله: \"من أراد أن يقرأ القرآن غصًّا كما أنزل فليقرأ بقراءة ابن أم عبد\" (^٤)، وقيل: يريد الذي لا شدة في صوته وهو لين رطب. وقيل: يريد أنه يحفظ ذلك حفظًا حسنًا.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٥٦٩ (ضوضو).\n(^٢) رواه مسلم (١٠٦٤/ ١٤٥).\n(^٣) كذا في الأصل، وفي \"الأعلام \": يتعثر.\n(^٤) \"أعلام الحديث\" ٣/ ١٧٧٥ - ١٧٧٦، والحديث رواه ابن ماجه (١٣٨) من حديث عبد الله بن مسعود.","vol":"21","page":522},{"text":"وقوله: (\"لا يجاوز حناجرهم\") أي: لا يرفع فيما يرفع من العمل الصالح.\nوقيل: لم يتمكن في قلوبهم كثير شيء من اليقين به، وإنما يحفظونه بالألسن، وهي مقاربة الحناجر، فنسب إليها ما قاربها.\n(\"ويمرقون من الدين\") أي: الطاعة دون الملة.\nوقوله: (\"لأقتلنهم قتل ثمود\") إن قلت: إذا كان قتلهم واجبًا فكيف منع خالدًا أن يقتله؟ فالجواب، كما قال الخطابي: إنما منعه لعلمه بأن الله سيمضي قضاءه فيه حتى يخرج من نسله من يستحق القتل لسوء فعله ومروقه من الدين، فيكون قتلهم عقوبة لهم، فيكون أدل على الحكمة وأبلغ في المصلحة (^١).\nالحديث الرابع: حديث جابر في إهلال علي، سلف في الحج سندًا ومتنًا (^٢). وزاد هنا: (فقدم عليّ بسعايته)، وزاد في آخره: (فأهدى له عليٌّ هديًا). والمراد بالسعاية: ما أخذ من خالد.\nومعنى: (أهدى له هديًا): أعطاه شيئًا أهداه، ليس أنه أوجب هديًا ثم أعطاه له عليًّا، وإن كان الظاهر خلافه، ويحتمل أن يكون عليٌّ بدلًا من الضمير في (له) فيكون عليٌّ مخفوضًا على هذا، ذكره ابن التين.\nالحديث الخامس:\nحديث بَكْر أَنَّهُ ذَكَرَ لاِيْنِ عُمَرَ أَنَّ أَنَسًا حَدَّثَهُمْ أَنَّ النبِيَّ - ﷺ - أَهَلَّ بعُمْرَةٍ وَحَجَّةٍ .. الحديث. وفيه: فَقَالَ - ﷺ -: \"بِمَ أَهْلَلْتَ؟ فَإِنَّ مَعَنَا أهْلَكَ\". قَالَ: أَهْلَلْتُ بِمَا أَهَلَّ بِهِ رسول الله - ﷺ -. قَالَ: \"فَأَمْسِكْ، فَإِنَّ مَعَنَا هَدْيًا\".\n_________\n(^١) المرجع السابق.\n(^٢) سلف برقم (١٥٥٧).","vol":"21","page":523},{"text":"يريد بأهله فاطمة، فأعلمه إن كان أهل بعمرة أنها تحل له، فلما أخبره (أنه) (^١) أمره بالإمساك عن الإحلال، وأن يجعل نيته عن الحج، وهو دال على أنه - ﷺ - لم يكن متمتعًا وإنما كان مفردًا أو قارنًا.\nخاتمة: قال ابن سعد: بعث النبي - ﷺ - عليًّا إلى اليمن، يقال: مرتين. إحداهما في رمضان سنة عشر من مهاجره، وعقد له لواء وعممه بيده، وقال له: \"امض ولا تلتفت ولا تقاتلهم حتى يقاتلوك\" فخرج في ثلاثمائة فارس ففرق أصحابه وأتوا بنهب فجعل عليها بريدة بن الحصيب الأسلمي ثم لقي جمعهم، فدعاهم إلى الإسلام فأبوا، فقاتلهم ثم أسلموا فقسم الغنائم ثم وافى رسول الله - ﷺ - بمكة، وقد قدمها حاجًّا سنة عشر (^٢). وذكر الدمياطي بعثه في هذِه السنة فأسلمت همدان كلها في يوم واحد، فكتب بذلك إلى رسول الله - ﷺ -، فلما قرأ كتابه خرَّ ساجدًا، ثم جلس. فقال: \"السلام على همدان\". وتتابع أهل اليمن على الإسلام. ويشبه أن يكون ما ذكره هو السرية الأولئ والباقي الثانية.\n_________\n(^١) كذا بالأصل ولعله سقط: أهل بحج.\n(^٢) \"الطبقات\" ٢/ ١٦٩ - ١٧٠.","vol":"21","page":524},{"text":"<span data-type='title' id=toc-2504>٦٢ - [باب] غَزْوَةُ ذِي الْخَلَصَةِ</span>.\n٤٣٥٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا بَيَانٌ، عَنْ قَيْسٍ، عَنْ جَرِيرٍ قَالَ: كَانَ بَيْتٌ فِي الْجَاهِلِيَّةِ يُقَالُ لَه: ذُو الْخَلَصَةِ وَالْكَعْبَةُ الْيَمَانِيَةُ وَالْكَعْبَةُ الشَّأْمِيَّةُ، فَقَالَ لِي النَّبِيُّ - ﷺ -: \"أَلَا تُرِيحُنِي مِنْ ذِي الْخَلَصَةِ؟ \". فَنَفَرْتُ فِي مِائَةٍ وَخَمْسِينَ رَاكِبًا، فَكَسَرْنَاهُ وَقَتَلْنَا مَنْ وَجَدْنَا عِنْدَهُ، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ، فَدَعَا لَنَا وَلأَحْمَسَ. [انظر: ٣٠٢٠ - مسلم: ٢٤٧٦ - فتح: ٨/ ٧٠]\n\n٤٣٥٦ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا قَيْسٌ قَالَ: قَالَ لِي جَرِيرٌ - ﵁ -: قَالَ لِي النَّبِيُّ - ﷺ -: \"أَلَا تُرِيحُنِى مِنْ ذِي الْخَلَصَةِ؟ \". وَكَانَ بَيْتًا فِي خَثْعَمَ يُسَمَّى الْكَعْبَةَ الْيَمَانِيَةَ، فَانْطَلَقْتُ فِي خَمْسِينَ وَمِائَةِ فَارِسٍ مِنْ أَحْمَسَ، وَكَانُوا أَصْحَابَ خَيْلٍ، وَكُنْتُ لَا أَثْبُتُ عَلَى الْخَيْلِ، فَضَرَبَ فِي صَدْرِي حَتَّى رَأَيْتُ أَثَرَ أَصَابِعِهِ فِي صَدْرِي، وَقَالَ: \"اللَّهُمَّ ثَبِّتْهُ، وَاجْعَلْهُ هَادِيًا مَهْدِيًّا\". فَانْطَلَقَ إِلَيْهَا فَكَسَرَهَا وَحَرَّقَهَا، ثُمَّ بَعَثَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ رَسُولُ جَرِيرٍ وَالَّذِى بَعَثَكَ بِالْحَقِّ، مَا جِئْتُكَ حَتَّى تَرَكْتُهَا كَأَنَّهَا جَمَلٌ أَجْرَبُ. قَالَ: فَبَارَكَ فِي خَيْلِ أَحْمَسَ وَرِجَالِهَا خَمْسَ مَرَّاتٍ. [انظر: ٣٠٢٠ - مسلم: ٢٤٧٥، ٢٤٧٦ - فتح: ٨/ ٧٠]\n\n٤٣٥٧ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى أَخْبَرَنَا أَبُو أُسَامَةَ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسٍ عَنْ جَرِيرٍ قَالَ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"أَلَا تُرِيحُنِى مِنْ ذِي الْخَلَصَة؟ \". فَقُلْتُ: بَلَى. فَانْطَلَقْتُ فِي خَمْسِينَ وَمِائَةِ فَارِسٍ مِنْ أَحْمَسَ، وَكَانُوا أَصْحَابَ خَيْلٍ، وَكُنْتُ لَا أَثْبُتُ عَلَى الْخَيْلِ، فَذَكَرْتُ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَضَرَبَ يَدَهُ عَلَى صَدْرِي، حَتَّى رَأَيْتُ أَثَرَ يَدِهِ فِي صَدْرِي وَقَالَ: \"اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا\". قَالَ: فَمَا وَقَعْتُ عَنْ فَرَسٍ بَعْدُ. قَالَ وَكَانَ ذُو الْخَلَصَةِ بَيْتًا بِالْيَمَنِ لِخَثْعَمَ وَبَجِيلَةَ، فِيهِ نُصُبٌ تُعْبَدُ، يُقَالُ لَهُ: الْكَعْبَةُ. قَالَ: فَأَتَاهَا فَحَرَّقَهَا بِالنَّارِ وَكَسَرَهَا. قَالَ: وَلَمَّا قَدِمَ جَرِيرٌ الْيَمَنَ كَانَ بِهَا رَجُلٌ يَسْتَقْسِمُ بِالأَزْلَامِ، فَقِيلَ لَهُ: إِنَّ رَسُولَ رَسُولِ اللهِ - ﷺ - هَا هُنَا فَإِنْ قَدَرَ عَلَيْكَ ضَرَبَ عُنُقَكَ. قَالَ: فَبَيْنَمَا هُوَ يَضْرِبُ بِهَا إِذْ وَقَفَ عَلَيْهِ جَرِيرٌ فَقَالَ: لَتَكْسِرَنَّهَا","vol":"21","page":525},{"text":"وَلَتَشْهَدًا أَنْ لَا إِلَهَ إِلاَّ اللهُ، أَوْ لأَضْرِبَنَّ عُنُقَكَ. قَالَ: فَكَسَرَهَا وَشَهِدَ، ثُمَّ بَعَثَ جَرِيرٌ رَجُلًا مِنْ أَحْمَسَ يُكْنَى أَبَا أَرْطَاةَ إِلَى النَّبِيِّ - ﷺ - يُبَشِّرُهُ بِذَلِكَ، فَلَمَّا أَتَى النَّبِيَّ - ﷺ - قَالَ: يَا رَسُولَ اللهِ، وَالَّذِى بَعَثَكَ بِالْحَقِّ مَا جِئْتُ حَتَّى تَرَكْتُهَا كَأَنَّهَا جَمَلٌ أَجْرَبُ. قَالَ: فَبَرَّكَ النَّبِيُّ - ﷺ - عَلَى خَيْلِ أَحْمَسَ وَرِجَالِهَا خَمْسَ مَرَّاتٍ. [انظر: ٣٠٢٠ - مسلم: ٢٤٧٥، ٢٤٧٦ - فتح: ٨/ ٧٠]\nالخلصة: بضم الخاء واللام -وقال ابن إسحاق: بفتحهما، كما أسلفناه في ترجمة جرير عن ابن هشام- صنم لدوس سيعبد في آخر الزمان، كما تبت في الحديث: \"لا تقوم الساعة حتى تصطفق أليات نساء دوس وخثعم حول ذي الخلصة\" (^١) والخلصة في اللغة: نبات ينبت نبات الكرم طيب الريح تتعلق بالشجر، له حب كعنب الثعلب. وجمع الخلصة: خلص، وله ورق أغبر رقاق، وهو أحمر لا يؤكل ويرعى، قاله أبو عبيدة فيما ذكره المبرد. ولما وتر بامرئ القيس قيل: استقسم عنده بثلاثة أزلام: الزاجر والآمر والمتربص، فخرج له الزاجر فسب الصنم ورماه بالحجارة وقال: اعضض ببظر أمك. وذكر شعرًا، ذكره أبو الفرج الأصبهاني قال: فلم يستقسم عنده أحد -يعني: بعد [حتى] (^٢) جاء الإسلام (^٣).\nثم ذكر البخاري في الباب ثلاثة أحاديث كلها عن جرير:\nأحدها:\nقال: كَانَ بَيْتٌ فِي الجَاهِلِيَّةِ يُقَالُ لَهُ: ذُو الخَلَصَةِ وَالْكَعْبَةُ اليَمَانِيَةُ وَالْكَعْبَةُ الشَّامِيَّةُ، فَقَالَ لِه - ﵇ -: \"أَلَا تُرِيحُنِي مِنْ ذِي الخَلَصَةِ؟ \".\n_________\n(^١) سيأتي برقم (٧١١٦) كتاب: الفتن، بنحوه من حديث أبي هريرة.\n(^٢) ليست في الأصل، ومثبتة من \"الأغاني\".\n(^٣) \"الأغاني\" ٩/ ١١١.","vol":"21","page":526},{"text":"فَنَفَرْتُ فِي مِائَةٍ وَخَمْسِينَ رَاكِبًا، فَكَسَرْنَاهُ وَقَتَلْنَا مَنْ وَجَدْنَا، فَأَتَيْتُ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ، فَدَعَا لنَا وَلأَحْمَسَ.\nثانيها:\nعنه أيضًا بمثله، وفيه: وَكَانَ بَيْتًا فِي خَثْعَمَ يُسَمَّى كَعْبَةَ اليَمَانِيَةَ، وَكُنْتُ لَا أَثْبُتُ عَلَى الخَيْلِ، فَضرَبَ فِي صَدْرِي حَتَّى رَأَيْتُ أَثَرَ أَصَابِعِهِ فِي صَدْرِي، وَقَالَ: \"اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا\". فَانْطَلَقَ إِلَيْهَا فَكَسَرَهَا وَحَرَّقَهَا، ثُمَّ بَعَثَ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ رَسُولُ جَرِيرٍ: وَالَّذِي بَعَثَكَ بِالْحَقِّ، مَا جِئْتُكَ حَتَّى تَرَكْتُهَا كَأَنَّهَا جَمَلٌ أَجْرَبُ. قَالَ: فَبَارَكَ فِي خَيْلِ أَحْمَسَ وَرِجَالِهَا خَمْسَ مَرَّاتٍ.\nثالثها:\nعنه أيضًا بمثله، وفيه: وَكَانَ ذُو الخَلَصَةِ بَيْتًا بِالْيَمَنِ لِخَثْعَمَ وَبَجِيلَةَ، فِيهِ نُصُبٌ تُعْبَدُ، يُقَالُ لَهُ: الكَعْبَةُ. قَالَ: وَلَمَّا قَدِمَ جَرِيرٌ اليَمَنَ كَانَ فيِهَا رَجُل يَسْتَقْسِمُ بِالأَزْلَامِ، فَقِيلَ لَهُ: إِنَّ رَسُولَ رَسُولِ اللهِ - ﷺ - ههنا فَإِنْ قَدَرَ عَلَيْكَ ضَرَبَ عُنُقَكَ. قَالَ: فَبَيْنَمَا هُوَ يَضْرِبُ بِهَا إِذْ وَقَفَ عَلَيْهِ جَرِيرٌ فَقَالَ: لَتَكْسِرَنَّهَا (ولتشهدن) (^١) أَنْ لَا إله إِلَّا اللهُ، أَوْ لأَضْرِبَنَّ عُنُقَكَ. قَالَ: فَكَسَرَهَا وَشَهِدَ، ثُمَّ بَعَثَ جَرِيرٌ رَجُلًا مِنْ أَحْمَسَ يُكْنَى أَبَا أَرْطَاةَ إِلَى رسول الله - ﷺ - يُبَشِّرُهُ بِذَلِكَ .. الحديث.\n_________\n(^١) كذا في الأصل بالنون الثقيلة، وفي اليونينية وغير نسخةٍ: لتشهدًا. فائدة: ومذهب البصريين في ذلك كتابة نون التوكيد الخفيفة بالألف كالتنوين، وأما الكوفيون فتكتب عندهم النون، هذا وقد كتبت في رسم المصحف بالألف كمذهب البصريين، كما في قوله تعالى: ﴿وَلَيَكُونًا مِنَ الصَّاغِرِينَ﴾، وقوله: ﴿لَنَسْفَعًا بِالنَّاصِيَةِ﴾ وليس في القرآن لهما نظير.\nانظر: \"البيان\" لابن الأنباري ٢/ ٥٢٣.","vol":"21","page":527},{"text":"وقد سلف في مناقب جرير واضحًا (^١). قال الداودي: وقيل لها: اليمانية؛ لأنها كانت في اليمن. قال: ولعلها سميت شامية؛ لأن بابها يقابل الشام، وسموها الكعبة مضاهاة للبيت الحرام. وفي مسلم: وكان يقال له: الكعبة اليمانية (^٢). أي: من أجله و(له) بمعنى من أجله لا تنكر في العربية. كما أسلفناه هناك.\nوهذِه السرية كانت قبل وفاته - ﵇ - بشهرين أو نحوهما.\nوأبو أرطاة رسول جرير، اسمه: حصين بن ربيعة بن الأزور بن سلمة بن مرة بن سعد أخي ذهل، ابني معاوية بن أسلم بن أحمس بن الغوث، أخي عبقر، والد علقة بن عبقر، ابني أنمار بن إراش، وأنمار أبو بجيلة وأبو خثعم أيضًا. وقيل: اسمه حسين بالسين، وكذا سماه مسلم في روايته (^٣)، والأكثر بالصاد، ويقال: حصن، وقيل: ربيعة بن حصن، وقيل: ابن حسين. وفي كتاب أبي موسى: وقيل: أرطاة. وقيل: أبو أرطاة. وقيل: بقير.\nوخثعم هو ابن أنمار بن إراش وإخوته لأبيه: الصور وعبقو وصهيبة وخزيمة وأشهل وسهل وطريف وحذيفة والحارث بنو أنمار، أمهم بجيلة بنت صعب، أخت باهلة، ولدت وحضنت لمعن بن مالك بن أعصر بن سعد بن قيس عيلان، وغطفان بن سعد، وعلي بن أعصر بن سعد.\n_________\n(^١) سلف برقم (٣٨٢٣).\n(^٢) مسلم (٢٤٧٦/ ١٣٧) كتاب: فضائل الصحابة، باب: من فضائل جرير …\n(^٣) قال النووي في \"شرحه\" ١٦/ ٣٧: هكذا في بعض النسخ (حصين) بالصاد، وفي أكثرها (حسين) بالسين، وذكر القاضي الوجهين، وقال: والصواب الصاد، وهو الموجود في نسخة ابن ماهان. اهـ.","vol":"21","page":528},{"text":"وأحمس هذا -بالحاء المهملة- هو أحمس بجيلة، وهو ابن الغوث بن أنمار بن إراش بن عمرو بن الغوث بن نبت بن مالك بن زيد بن كهلان بن سبأ، وهو غير أحمس بن ضبيعة بن ربيعة بن نزار بن معد بن عدنان.\nوهما من: حمس الرجل: إذا سمع، وأيضًا: هاج وغضب، فهو حمس وأحمس، كرجل وأرجل، والأصل فيه الشدة، ومنه: حمست الحرب، وحمس الشيء: إذا اشتد، وكان يقال لقريش: الحمس أي: المتشددون في دينهم، ويقال لهم أيضًا: الأحاميس.\nوفيه: بركة دعائه - ﷺ -، وكذا ضربه يده في صدره؛ لينال بركة ذلك.\nوقوله: (\"ألا تريحني من ذي الخلصة؟ \") سببه كراهية أن يعبد غير الله.\nوجرير هو ابن عبد الله بن جابر، وهو السَّليل بن مالك بن نصر بن ثعلبة بن جشم بن عويف بن خزيمة بن حرب بن علي. ويقال: عدي بن مالك بن سعد بن زيد بن قسر، وهو مالك بن عبقر بن أنمار بن إراش -بهمزة مكسورة كما أسلفناه في ترجمته- مات بقرقيسيا سنة إحدى وخمسين، وقيل: سنة أربع وخمسين بعد المغيرة بن شعبة.","vol":"21","page":529},{"text":"<span data-type='title' id=toc-2505>٦٣ - [باب] غَزْوَةُ ذَاتِ السَّلَاسِلِ</span>\nوَهْيَ غَزْوَةُ لَخْمٍ وَجُذَامَ. قَالَهُ إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ. وَقَالَ ابْنُ إِسْحَاقَ، عَنْ يَزِيدَ، عَنْ عُرْوَةَ: هِيَ بِلَادُ بَلِيٍّ وَعُذْرَةَ وَبَنِي الْقَيْنِ.\n\n٤٣٥٨ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَبِي عُثْمَانَ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ عَمْرَو بْنَ الْعَاصِ عَلَى جَيْشِ ذَاتِ السَّلَاسِلِ، قَالَ: فَأَتَيْتُهُ فَقُلْتُ: أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ؟ قَالَ: \"عَائِشَةُ\". قُلْتُ: مِنَ الرِّجَالِ؟ قَالَ: \"أَبُوهَا\". قُلْتُ: ثُمَّ مَنْ؟ قَالَ: \"عُمَرُ\". فَعَدَّ رِجَالًا فَسَكَتُّ مَخَافَةَ أَنْ يَجْعَلَنِي فِي آخِرِهِمْ. [انظر: ٣٦٦٢ - مسلم: ٢٣٨٤ - فتح: ٨/ ٧٤]\nثم ساق حديث خَالِدٍ الحَذَّاءِ، عَنْ أَبِي عُثْمَانَ أَنَّ رَسُولَ الله - ﷺ - بَعَثَ عَمْرَو بْنَ العَاصِي عَلَى جَيْشِ ذَاتِ السَّلَاسِلِ، قَالَ: فَأَتَيْتُهُ فَقُلْتُ: أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ؟ .. الحديث.\nوقد سلف في فضائل الصديق من هذا الوجه من حديث خالد الحذاء، عن أبي عثمان قال: حدثني عمرو بن العاصي أن النبي - ﷺ - بعثه على جيش ذات السلاسل: فأتيته .. الحديث (^١)، وقد سلف هناك ضبطها وتاريخها واضحًا فراجعه.\nو(أبو عثمان) هو: ابن مَل النهدي، أسلم في حياة رسول الله - ﷺ - وهو مخضرم.\nولخم وجذام قبيلتان من قحطان، وبلي وعذرة قبيلتان غيرهما وبنو القين قبيل بن تيم.\n_________\n(^١) سلف برقم (٣٦٦٢).","vol":"21","page":530},{"text":"وفيه: فضل ظاهر لأبي بكر وعمر وفضل لعائشة - ﵂ -.\nفصل:\nوفي هذِه الغزوة تيمم أميرها عمرو بن العاصي خشية البرد، وقال له - ﵇ -: \"صليت بأصحابك وأنت جنب\" (^١) وقد ذكره البخاري معلقًا في التيمم (^٢) كما أسلفنا الكلام عليه هناك، وذكر البيهقي في \"دلائله\" هنا بابًا في الجزور التي نحرت في هذِه الغزوة وما جرى لعوف بن مالك الأشجعي فيها، وإخباره - ﵇ - عوفًا بعلمه بها قبل أن يخبره عوف، من حديث عوف بن مالك الأشجعي من طريق ابن شهاب وغيره، وأنه أخذ منها جزءًا على قسمتها، وأن أبا بكر وعمر تقيآه وقالا: ما أحسنت حين أطعمتنا (^٣).\n_________\n(^١) سبق تخريجه.\n(^٢) علَّقه قبل حديث (٣٤٥) باب: إذا خاف الجنب على نفسه …\n(^٣) \"دلائل النبوة\" ٤/ ٤٠٤.","vol":"21","page":531},{"text":"<span data-type='title' id=toc-2506>٦٤ - باب ذَهَابُ جَرِيرٍ إِلَى الْيَمَنِ</span>.\n٤٣٥٩ - حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ الْعَبْسِيُّ، حَدَّثَنَا ابْنُ إِدْرِيسَ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسٍ، عَنْ جَرِيرٍ قَالَ: كُنْتُ بِالْبَحْرِ فَلَقِيتُ رَجُلَيْنِ مِنْ أَهْلِ الْيَمَنِ: ذَا كَلَاعٍ، وَذَا عَمْرٍو، فَجَعَلْتُ أُحَدِّثُهُمْ عَنْ رَسُولِ اللهِ - ﷺ - فَقَالَ لَهُ ذُو عَمْرٍو: لَئِنْ كَانَ الَّذِي تَذْكُرُ مِنْ أَمْرِ صَاحِبِكَ، لَقَدْ مَرَّ عَلَى أَجَلِهِ مُنْذُ ثَلَاثٍ. وَأَقْبَلَا مَعِي، حَتَّى إِذَا كُنَّا فِي بَعْضِ الطَّرِيقِ رُفِعَ لَنَا رَكْبٌ مِنْ قِبَلِ الْمَدِينَةِ، فَسَأَلْنَاهُمْ فَقَالُوا: قُبِضَ رَسُولُ اللهِ - ﷺ -، وَاسْتُخْلِفَ أَبُو بَكْرٍ، وَالنَّاسُ صَالِحُونَ. فَقَالَا: أَخْبِرْ صَاحِبَكَ أَنَّا قَدْ جِئْنَا وَلَعَلَّنَا سَنَعُودُ إِنْ شَاءَ اللهُ. وَرَجَعَا إِلَى الْيَمَنِ فَأَخْبَرْتُ أَبَا بَكْرٍ بِحَدِيثِهِمْ قَالَ: أَفَلَا جِئْتَ بِهِمْ. فَلَمَّا كَانَ بَعْدُ قَالَ لِي ذُو عَمْرٍو: يَا جَرِيرُ، إِنَّ بِكَ عَلَيَّ كَرَامَةً، وَإِنِّي مُخْبِرُكَ خَبَرًا، إِنَّكُمْ مَعْشَرَ الْعَرَبِ لَنْ تَزَالُوا بِخَيْرٍ مَا كُنْتُمْ إِذَا هَلَكَ أَمِيرٌ تَأَمَّرْتُمْ فِي آخَرَ، فَإِذَا كَانَتْ بِالسَّيْفِ كَانُوا مُلُوكًا يَغْضَبُونَ غَضَبَ الْمُلُوكِ وَيَرْضَوْنَ رِضَا الْمُلُوكِ. [فتح:\n٨/ ٧٦]\nذكر فيه حديث قَيْسٍ، عَنْ جَرِيرٍ قَالَ: كُنْتُ بِالْيمن فَلَقِيتُ رَجُلَيْنِ مِنْ أَهْلِ اليَمَنِ: ذَا كَلَاع، وَذَا عَمْرٍو، فَجَعَلْتُ أُحَدِّثُهُمْ عَنْ رَسُولِ اللهِ - ﷺ -، فَقَالَ لَهُ ذُو عَمْرٍو: لئِنْ كَانَ الذِي تَذْكُرُ مِنْ أَمْرِ صَاحِبِكَ، لَقَدْ مَرَّ عَلَى أَجَلِهِ مُنْذُ ثَلَاثٍ. وَأَقْبَلَا مَعِي، حَتَّى إِذَا كُنَّا فِي بَعْضِ الطَّرِيقِ رُفِعَ لَنَا رَكْبٌ مِنْ قِبَلِ المَدِينَةِ، فَسَأَلْنَاهُمْ فَقَالُوا: قُبِضَ رَسولُ اللهِ - ﷺ -، وَاسْتُخْلِفَ أَبُو بَكْرٍ، وَالنَّاسُ صَالِحُونَ. فَقَالَا: أَخْبِرْ صَاحِبَكَ أَنَّا قَدْ جِئْنَا وَلَعَلَّنَا سَنَعُودُ إِنْ شَاءَ اللهُ. وَرَجَعَا إِلَى اليَمَنِ، فَأَخْبَرْتُ أَبَا بَكْرٍ بِحَدِيثِهِمْ قَالَ: أَفَلَا جِئْتَ بِهِمْ. فَلَمَّا كَانَ بَعْدُ قَالَ لِي ذُو عَمْرٍو: يَا جَرِيرُ، إِنَّ بِكَ عَلَيَّ كَرَامَةً، وَإِنِّي مُخْبِرُكَ خَبَرًا، إِنَّكُمْ مَعْشَرَ العَرَبِ لَنْ تَزَالُوا بِخَيْرٍ مَا كُنْتُمْ إِذَا هَلَكَ أَمِيرٌ تَأَمَّرْتُمْ فِي آخَرَ، فَإِذَا كَانَتْ بِالسَّيْفِ كَانت مُلُوكًا يَغْضَبُونَ غَضَبَ المُلُوكِ وَيَرْضَوْنَ رِضَا المُلُوكِ.","vol":"21","page":532},{"text":"ما ذكر له ما يكون إلا عن كتاب أو كهانة، والذي قاله ذو عمرو لا يكون إلا عن كتاب من كتب الله المتقدمة، وكان بعثه هذا في سنة إحدى عشرة، بعثه - ﵇ - إلى ذي الكلاع يدعوه إلى الإسلام، فأسلم.\nومعنى: (تأمرتم): تشاورتم. وذكر ابن عبد البر أن ذا عمرو وذا الكلاع أقبلا إلى رسول الله - ﷺ - مسلمين، ومعهما جرير بن عبد الله أرسله رسول الله - ﷺ - إليهما في قتل الأسود العنسي (^١) وهو صحيح. وقيل: بل كان جرير معهما مسلمًا وافدًا على رسول الله - ﷺ -، وكان الرسول إليهم جابر بن عبد الله في قتل الأسود فقدموا وافدين على رسول الله - ﷺ - فلما كانوا ببعض الطريق. قال ذو عمرو لجرير .. الحديث.\nوذو الكلاع: اسمه اسميفع، وقيل: (سميفع) (^٢) بغير همز، وقيل: أفع وهو حميري. يكنئ: أبا شرحبيل، وقيل: أبو شراحيل.\nذكر ابن عبد البر (^٣) أنه أعتق عشرة آلاف بيت (^٤).\nوقال ابن دريد في \"المنثور\": كان ذو الكلاع ادعى الربوبية في الجاهلية، وإن إسلامه كان أيام عمر؛ لأنه - ﵇ - كتب له مع جرير، وجرير إنما قدم بعد وفاة رسول الله - ﷺ -.\n_________\n(^١) \"الاستيعاب\" ٢/ ٥٢.\n(^٢) في الأصل: سميقع، والمثبت من مصادر التخريج.\n(^٣) ورد بهامش الأصل: في غير الاستيعاب\n(^٤) انظر ترجمته في: \"الاستيعاب\" ٢/ ٥٣ - ٥٥، و\"أسد الغابة\" ٢/ ١٧٧.","vol":"21","page":533},{"text":"<span data-type='title' id=toc-2507>٦٥ - باب غَزْوَةُ سِيفِ الْبَحْرِ، وَهُمْ يَرصدونَ عِيرًا لِقُرَيْشٍ، وَأَمِيرُهُمْ أَبُو عُبَيْدَةَ - ﵁ </span>-\n٤٣٦٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّهُ قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - بَعْثًا قِبَلَ السَّاحِلِ، وَأَمَّرَ عَلَيْهِمْ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ وَهُمْ ثَلَاثُمِائَةٍ، فَخَرَجْنَا وَكُنَّا بِبَعْضِ الطَّرِيقِ فَنِيَ الزَّادُ، فَأَمَرَ أَبُو عُبَيْدَةَ بِأَزْوَادِ الْجَيْشِ، فَجُمِعَ، فَكَانَ مِزْوَدَي تَمْرٍ، فَكَانَ يَقُوتُنَا كُلَّ يَوْمٍ قَلِيلٌ قَلِيلٌ حَتَّى فَنِيَ، فَلَمْ يَكُنْ يُصِيبُنَا إِلاَّ تَمْرَةٌ تَمْرَةٌ، فَقُلْتُ مَا تُغْنِي عَنْكُمْ تَمْرَةٌ؟! فَقَالَ لَقَدْ وَجَدْنَا فَقْدَهَا حِينَ فَنِيَتْ. ثُمَّ انْتَهَيْنَا إِلَى الْبَحْرِ، فَإِذَا حُوتٌ مِثْلُ الظَّرِبِ، فَأَكَلَ مِنْهَا الْقَوْمُ ثَمَانَ عَشْرَةَ لَيْلَةً، ثُمَّ أَمَرَ أَبُو عُبَيْدَةَ بِضِلَعَيْنِ مِنْ أَضْلَاعِهِ فَنُصِبَا، ثُمَّ أَمَرَ بِرَاحِلَةٍ فَرُحِلَتْ، ثُمَّ مَرَّتْ تَحْتَهُمَا فَلَمْ تُصِبْهُمَا. [انظر: ٢٤٨٣ - مسلم: ١٩٣٥ - فتح:\n٨/ ٧٧]\n\n٤٣٦١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: الَّذِي حَفِظْنَاهُ مِنْ عَمْرِو بْنِ دِينَارٍ، قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: بَعَثَنَا رَسُولُ اللهِ - ﷺ - ثَلَاثَمِائَةِ رَاكِبٍ، أَمِيرُنَا أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ نَرْصُدُ عِيرَ قُرَيْشٍ، فَأَقَمْنَا بِالسَّاحِلِ نِصْفَ شَهْرٍ، فَأَصَابَنَا جُوعٌ شَدِيدٌ حَتَّى أَكَلْنَا الْخَبَطَ، فَسُمِّىَ ذَلِكَ الْجَيْشُ جَيْشَ الْخَبَطِ، فَأَلْقَى لَنَا الْبَحْرُ دَابَّةً يُقَالُ لَهَا: الْعَنْبَرُ، فَأَكَلْنَا مِنْهُ نِصْفَ شَهْرٍ وَادَّهَنَّا مِنْ وَدَكِهِ حَتَّى ثَابَتْ إِلَيْنَا أَجْسَامُنَا، فَأَخَذَ أَبُو عُبَيْدَةَ ضِلَعًا مِنْ أَضْلَاعِهِ فَنَصَبَهُ فَعَمَدَ إِلَى أَطْوَلِ رَجُلٍ مَعَهُ -قَالَ سُفْيَانُ مَرَّةً: ضِلَعًا مِنْ أَعْضَائِهِ فَنَصَبَهُ، وَأَخَذَ رَجُلًا وَبَعِيرًا- فَمَرَّ تَحْتَهُ، قَالَ جَابِرٌ: وَكَانَ رَجُلٌ مِنَ الْقَوْمِ نَحَرَ ثَلَاثَ جَزَائِرَ، ثُمَّ نَحَرَ ثَلَاثَ جَزَائِرَ، ثُمَّ نَحَرَ ثَلَاثَ جَزَائِرَ، ثُمَّ إِنَّ أَبَا عُبَيْدَةَ نَهَاهُ. وَكَانَ عَمْرٌو يَقُولُ: أَخْبَرَنَا أَبُو صَالِحٍ أَنَّ قَيْسَ بْنَ سَعْدٍ قَالَ لأَبِيهِ: كُنْتُ فِي الْجَيْشِ فَجَاعُوا. قَالَ: انْحَرْ. قَالَ: نَحَرْتُ. قَالَ: ثُمَّ جَاعُوا قَالَ: انْحَرْ. قَالَ: نَحَرْتُ. قَالَ: ثُمَّ جَاعُوا. قَالَ: انْحَرْ. قَالَ: نَحَرْتُ ثُمَّ جَاعُوا. قَالَ: انْحَرْ. قَالَ: نُهِيتُ. [انظر: ٢٤٨٣ - مسلم: ١٩٣٥ - فتح: ٨/ ٧٧]","vol":"21","page":534},{"text":"٤٣٦٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرٌو، أَنَّهُ سَمِعَ جَابِرًا - ﵁ - يَقُولُ: غَزَوْنَا جَيْشَ الْخَبَطِ وَأُمِّرَ أَبُو عُبَيْدَةَ، فَجُعْنَا جُوعًا شَدِيدًا، فَأَلْقَى الْبَحْرُ حُوتًا مَيِّتًا، لَمْ نَرَ مِثْلَهُ، يُقَالُ لَهُ: الْعَنْبَرُ، فَأَكَلْنَا مِنْهُ نِصْفَ شَهْرٍ، فَأَخَذَ أَبُو عُبَيْدَةَ عَظْمًا مِنْ عِظَامِهِ، فَمَرَّ الرَّاكِبُ تَحْتَهُ. فَأَخْبَرَنِي أَبُو الزُّبَيْرِ، أَنَّهُ سَمِعَ جَابِرًا يَقُولُ: قَالَ أَبُو عُبَيْدَةَ: كُلُوا. فَلَمَّا قَدِمْنَا الْمَدِينَةَ ذَكَرْنَا ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَقَالَ: \"كُلُوا، رِزْقًا أَخْرَجَهُ اللهُ، أَطْعِمُونَا إِنْ كَانَ مَعَكُمْ\". فَأَتَاهُ بَعْضُهُمْ ﴿بِعُضْوٍ﴾ فَأَكَلَهُ. [انظر: ٢٤٨٣ - مسلم: ١٩٣٥ - فتح: ٨/ ٧٨]\n(سيف): بكر السين (^١): شاطئه، وتدعى: سرية الخبط -كما ذكره البخاري بعدُ في حديث جابر- لأكلهم إياه، وكانت في رجب سنة ثمان فيما ذكره ابن سعد، وكانوا ثلاثمائة من المهاجرين والأنصار فيهم عمر بن الخطاب، وعليهم أبو عبيدة، بعثهم إلى حي من جهينة بالقبلية مما يلي ساحل البحر وبينهما وبين المدينة خمس ليال، فأصابهم جوع شديد حتى أكلوا الخبط، وابتاع قيس بن سعد (جزرًا) (^٢) فنحرها لهم وألقى لهم البحر حوتًا عظيمًا، فأكلوا منه ثم انصرفوا ولم يلقوا كيدًا (^٣) وكانت غزوة ذات السلاسل قبلها في جمادى الآخرة من السنة على قول الحاكم وابن سعد (^٤)، وكانت غزوة مؤتة قبلها في جمادى الأولى من السنة أيضًا.\nثم ساق البخاري في الباب أربعة أحاديث عن جابر:\nأحدها:\nحديث وهب بن كيسان عنه: بَعَثَ رَسُولُ اللهِ - ﷺ - بَعْثًا قِبَلَ السَّاحِلِ،\n_________\n(^١) ورد بهامش الأصل: يعني المهملة.\n(^٢) في هامش الأصل: جزورًا.\n(^٣) \"الطبقات الكبرى\" ٢/ ١٣٢.\n(^٤) \"الطبقات الكبرى\" ٢/ ١٣١.","vol":"21","page":535},{"text":"وَأَمَّرَ عَلَيْهِمْ أَبَا عُبَيْدَةَ وَهُمْ ثَلَاثُمِائَةٍ فخرجوا، ففني زادهم، وجُمِعَ أزواد القوم، فَكَانَ مِزْوَدَيْ تَمْرٍ، فاقتاتوا تَمْرَة تَمْرَة، فَقُلْتُ -أي: قال وهب-: مَا تُغْنِي عَنْكُمْ تَمْرَةٌ؟! فَقَالَ: لَقَدْ وَجَدْنَا فَقْدَهَا حِينَ فَنِيَتْ. ثُمَّ انْتَهَيْنَا إِلَى البَحْرِ، فَإِذَا حُوتٌ مِثْلُ الظَّرِبِ، فَأَكَلَ مِنْهَ القَوْمُ ثماني عَشْرَةَ لَيْلَةً، ثُمَّ أَمَرَ أَبُو عُبَيْدَةَ بِضِلَعَيْنِ مِنْ أَضْلَاعِهِ فَنُصِبَا، ثُمَّ أَمَرَ بِرَاحِلَةٍ فَرُحِلَتْ، ثُمَّ مَرَّتْ تَحْتَهُمَا فَلَمْ تُصِبْهُمَا.\nثانيها:\nمن حديث عمرو بن دينار عنه: بَعَثَنَا رَسُولُ اللهِ - ﷺ - نرْصُدُ عِيرَ قُرَيْشٍ. إلى أن قال: فَأَلْقَى لَنَا البَحْرُ دَابَّةً يُقَالُ لَهَا: العَنْبَرُ، فَأَكَلْنَا مِنْهُا نِصْفَ شَهْرٍ وَادَّهَنَّا مِنْ وَدَكِهِ حَتَّى ثَابَتْ إِلَيْنَا أَجْسَامُنَا.\nوفيه: فَعَمَدَ إِلَى أَطْوَلِ رَجُلٍ مَعَهُ وَأَخَذَ رَجُلًا وَبَعِيرًا فَمَرَّ تَحْتَهُ، قَالَ جَابِرٌ: وَكَانَ رَجُلٌ مِنَ القَوْمِ نَحَرَ ثَلَاثَ جَزَائِرَ، ثُمَّ ثلاثًا، ثُمَّ ثلاثًا، ثُمَّ إِنَّ أَبَا عُبَيْدَةَ نَهَاهُ.\nثالثها:\nمن حديث عمرو عنه، وفيه: فَأَكَلْنَا مِنْهُ نِصفَ شَهْرٍ، فَأَخَذَ أَبُو عُبَيْدَةَ عَظْمًا مِنْ عِظَامِهِ، فَمَرَّ الرَّاكِبُ تَحْتَهُ. وأَخْبَرَنِي أَبُو الزُّبَيْرِ، أَنَّهُ سَمِعَ جَابِرًا يَقُولُ: قَالَ أَبُو عُبَيْدَةَ: كُلُوا. فَلَمَّا قَدِمْنَا المَدِينَةَ ذَكَرْنَا ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَقَالَ: \"كُلُوا، رِزْقًا أَخْرَجَهُ اللهُ، أَطْعِمُونَا إِنْ كَانَ مَعَكُمْ\". فَأَتَاهُ بَعْضُهُمْ بِعُضوٍ فَأَكَلَهُ.\nوهذا الحديث ذكره في الصيد والذبائح كما سيأتي (^١)، ولمسلم من حديث أبي الزبير، عن جابر: فأكلنا منه شهرًا (^٢)، وفي حديث وهب بن\n_________\n(^١) سيأتي برقم (٥٤٩٣).\n(^٢) مسلم (١٩٣٥).","vol":"21","page":536},{"text":"كيسان عنه عند الحاكم: اثني عشر يومًا (^١).\nوقال ابن التين: إحدى روايتي البخاري -نصف شهر أو (ثمانية عشر) (^٢) ليلة- وهم، أو يتجاوز أحدهما لتقارب ذلك (^٣).\nوقوله: (الظرب). كذا هو في الأصول بظاء، وهو ما ذكره أهل اللغة أيضا. ووقع في بعض النسخ بالضاد، كما حكاه ابن التين، ثم نقل عن القزاز أن الظِّرْب -ساكن الراء-: جبل منبسط ليس بالعالي، وأن غيره قاله بكسرها: وهو الرابية. والضلع بكسر الضاد، وفتح اللام. وقوله: (فنصبا) صوابه: فنصبتا؛ لأن الضلع مؤنثة، نعم يجوز فيها؛ لأنه لا فرج لها. والودك بفتح الواو والدال.\nو(ثابت أجسامنا): رجعت.\nو(الخبط): الورق الذي يسقط من الشجر عند خبطك إياها. وقال الداودي: هو الورق الأخضر الرطب كانوا يأكلونه، فكان أحدهم يضع كما يضع البعير، والخبط من علف الإبل.\nونهيُ أبي عبيدة عن نحر الجزائر؛ خوفًا من أن يبقوا بغير حمولة،\n_________\n(^١) قال الحافظ في \"الفتح\" ٨/ ٨٠: وهي شاذة، وأشد منها شذوذًا رواية الخولاني: فأقمنا قبلها ثلاثًا. اهـ.\n(^٢) كذا بالأصل والصواب: ثماني عشرة.\n(^٣) قال الإمام النووي: طريق الجمع بين الروايات أن من روى شهرًا هو الأصل ومعه زيادة علم، ومن روى دونه لم ينف الزيادة ولو نفاها قُدِّم المثبت، وقد قدمنا مرات أن المشهور الصحيح عند الأصوليين أن مفهوم العدد لا حكم له، فلا يلزم نفي الزيادة لو لم يعارضه إثبات الزيادة، كيف وقد عارضه، فوجب قبول الزيادة، وجمع القاضي بينهما بأن من قال: نصف شهر، أراد: أكلوا منه تلك المدة طريًّا، ومن قال شهرًا أراد أنهم قدَّدوه فأكلوا منه بقية الشهر قديدًا والله أعلم. اهـ. \"شرح صحيح مسلم\" ١٣/ ٨٨ - ٨٩.","vol":"21","page":537},{"text":"وكان نحرها من ماله أطعمهم إياها -كذا في كتاب ابن التين- والظاهر أنه قيس بن سعد بن عبادة (^١)، وبه صرح الدمياطي بخطه في الذبائح. وقول أبي عبيدة: (كلوا) اعتبارًا بقوله تعالى: ﴿وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ﴾ وأكل الشارع منه في المدينة دال على أنه لم يبح لهم أكله للضرورة.\nففيه: الرد على من منع الطافي فطعامه ما طفا أو ألقاه إلى الساحل، وكذا حكم سائر حيوان البحر على اختلاف أصنافها إلا ما يعيش في بر وبحر على ما استثناه أصحابنا كالضفدع والسرطان والحية، وعند المالكية خلاف في احتياج الضفدع إلى الذكاة (^٢).\n_________\n(^١) ورد بهامش الأصل: جزم النووي في \"شرح مسلم\" بأنه قيس.\n(^٢) انظر: \"شرح مسلم\" للنووي ١٣/ ٨٦ - ٨٨.","vol":"21","page":538},{"text":"<span data-type='title' id=toc-2508>٦٦ - [باب] حَجُّ أَبِي بَكْرٍ بِالنَّاسِ فِي سَنَةِ تِسْعٍ</span>\n٤٣٦٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ أَبُو الرَّبِيعِ، حَدَّثَنَا فُلَيْحٌ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ - ﵁ - بَعَثَهُ فِي الْحَجَّةِ الَّتِي أَمَّرَهُ النَّبِيُّ - ﷺ - قَبْلَ حَجَّةِ الْوَدَاعِ يَوْمَ النَّحْرِ فِي رَهْطٍ يُؤَذِّنُ فِي النَّاسِ: لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ. [انظر: ٣٦٩ - مسلم: ١٣٤٧ - فتح: ٨/ ٨٢]\n\n٤٣٦٤ - حَدَّثَنِي عَبْدُ اللهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: آخِرُ سُورَةٍ نَزَلَتْ كَامِلَةً بَرَاءَةٌ، وَآخِرُ سُورَةٍ نَزَلَتْ خَاتِمَةُ سُورَةِ النِّسَاءِ ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ [النساء:١٧٦]. [٤٦٠٥، ٤٦٥٤، ٦٧٤٤ - مسلم:١٦١٨ - فتح:٨/ ٨٢]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ - ﵁ - بَعَثَهُ فِي الحَجَّةِ التِي أَمَّرَهُ عليها رسول الله - ﷺ - قبْلَ حَجَّةِ الوَدَاعِ فِي رَهْطٍ يُؤَذِّنُ فِي النَّاسِ: أن ألَا يَحُجّ بَعْدَ العَامِ مُشْرِكٌ، وَلَا يَطُوفن بِالبَيْتِ عُرْيَانٌ.\nوحديث أَبِي إِسْحَاقَ، عَنِ البَرَاءِ قَالَ: آخِرُ سُورَةٍ نَزَلَتْ كَامِلَةً بَرَاءَةٌ، وَآخِرُ آية نَزَلَتْ خَاتِمَةُ سُورَةِ النِّسَاءِ: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ [النساء: ١٧٦].\nأما حديث أبي هريرة فسلف في الحج (^١)، وأما حديث البراء فيأتي في التفسير ولم يذكر (كاملة) ولفظه هناك: آخر سورة نزلت: [﴿بَرَاءَةٌ﴾] (^٢) وَاخر آية نزلت ﴿يَسْتَفْتُونَكَ﴾. واعترض الداودي على قوله: (كاملة) وقال: إنه ليس بشيء، إنما أنزلت شيئًا بعد شيء.\n_________\n(^١) سلف برقم (١٦٢٢).\n(^٢) ما بين المعقوفين ليس في الأصل، والمثبت كما في الحديث وسيأتي برقم (٤٦٠٥).","vol":"21","page":539},{"text":"وقال ابن عباس -فيما ذكره النحاس- في آخر سورة نزلت: ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ وسيأتي في التفسير في آخر سورة البقرة عن ابن عباس أن آخر آية نزلت آية الربا (^١).\nقال الداودي: يقال: إن الصِّدِّيق حج في تلك السنة في ذي القعدة؛ لأن قريشًا كانوا صيروا حجهم عامين في ذي الحجة وعامين في ذي القعدة. وفرض الحج في السنة العاشرة التي حج فيها رسول الله - ﷺ -. والمشهور خلاف ما ذكره، وقد ذكرناه في بابه.\n_________\n(^١) سيأتي برقم (٤٥٤٤). فائدة: للجمع بين حديث البراء وحديث ابن عباس قال الحافظ في \"الفتح\" ٨/ ٣١٦ فيما يتعلق أولًا بآخر آية نزولًا: يجمع بأنهما لم ينقلاه وإنما ذكراه عن استقراء بحسب ما اطلعا عليه، وأولى من ذلك أن كلا منهما أراد أخر آية مخصوصة، وأما السورة: فالمراد بعضها أو معظمها، وإلا ففيها آيات كثيرة نزلت قبل سنة الوفاة النبوية، وأوضح من ذلك أن أول براءة نزل عقب فتح مكة سنة تسع عام حج أبي بكر، وقد نزل: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ وهي في المائدة في حجة الوداع سنة عشر، فالظاهر أن المراد معظمها. اهـ.","vol":"21","page":540},{"text":"<span data-type='title' id=toc-2509>٦٧ - [باب] وَفْدُ بَنِي تَمِيمٍ</span>\n٤٣٦٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي صَخْرَةَ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ الْمَازِنِيِّ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ - قَالَ: أَتَى نَفَرٌ مِنْ بَنِي تَمِيمٍ النَّبِيَّ - ﷺ - فَقَالَ: \"اقْبَلُوا الْبُشْرَى يَا بَنِي تَمِيمٍ\". قَالُوا: يَا رَسُولَ اللهِ، قَدْ بَشَّرْتَنَا فَأَعْطِنَا. فَرِيءَ ذَلِكَ فِي وَجْهِهِ، فَجَاءَ نَفَرٌ مِنَ الْيَمَنِ، فَقَالَ: «اقْبَلُوا الْبُشْرَى إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ\". قَالُوا: قَدْ قَبِلْنَا يَا رَسُولَ اللهِ. [انظر:٣١٩٠ - فتح: ٨/ ٨٣]\nمن هنا بدأ البخاري بالوفود، وذكر فيه حديث عمران بن حصين قال: قَالَ أَتَى نَفَرٌ مِنْ بَنِي تَمِيمٍ النَّبِيَّ - ﷺ - فَقَالَ: \"اقْبَلُوا الْبُشْرَى يَا بَنِي تَمِيمٍ\". قَالُوا: يَا رَسُولَ اللهِ، قَدْ بَشَّرْتَنَا فَأَعْطِنَا. فَرُؤِيَ ذَلِكَ فِي وَجْهِهِ فَجَاءَ نَفَرٌ مِنَ الْيَمَنِ فَقَالَ: \"اقْبَلُوا الْبُشْرَى إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ\". قَالُوا: قَدْ قَبِلْنَا يَا رَسُولَ اللهِ.\nهذا الحديث سلف نحوه من طريق أبي موسى في باب غزوة الطائف (^١).\nوفيه: ما كان عليه أهل اليمن من رقة القلوب، وقد شهد لهم الشارع بأنهم ألين قلوبًا وأرق أفئدة.\nقال الداودي: وقيل: إنه قال هذا القول وهو في جهة وادي القرى والمدينة ومكة بجنب اليمن، وهذا إنما ذكره العلماء في قوله: \"الايمان يمان\" (^٢) نبه عليه ابن التين.\n_________\n(^١) سلف برقم (٤٣٢٨).\n(^٢) سلف برقم (٣٣٠٢) من حديث أبي مسعود، وبرقم (٣٤٩٩) من حديث أبي هريرة.","vol":"21","page":541},{"text":"<span data-type='title' id=toc-2510>٦٨ - باب</span>\nقَالَ ابْنُ إِسْحَاقَ: غَزْوَةُ عُيَيْنَةَ بْنِ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ بَنِي الْعَنْبَرِ مِنْ بَنِي تَمِيمٍ، بَعَثَهُ النَّبِيُّ - ﷺ - إِلَيْهِمْ، فَأَغَار، وَأَصَابَ مِنْهُمْ نَاسًا، وَسَبَى مِنْهُمْ نِسَاءً.\n\n٤٣٦٦ - حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ، عَنْ أَبِي زُرْعَةَ عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: لَا أَزَالُ أُحِبُّ بَنِي تَمِيمٍ بَعْدَ ثَلَاثٍ سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ - يَقُولُهَا فِيهِمْ: \"هُمْ أَشَدُّ أُمَّتِي عَلَى الدَّجَّالِ\". وَكَانَتْ فِيهِمْ سَبِيَّةٌ عِنْدَ عَائِشَةَ، فَقَالَ: \"أَعْتِقِيهَا فَإِنَّهَا مِنْ وَلَدِ إِسْمَاعِيلَ\". وَجَاءَتْ صَدَقَاتُهُمْ، فَقَالَ: \"هَذِهِ صَدَقَاتُ قَوْمٍ\". أَوْ \"قَوْمِي\". [انظر: ٢٥٤٣ - مسلم: ٢٥٢٥ - فتح: ٨/ ٨٤]\n\n٤٣٦٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ أَخْبَرَهُمْ أَنَّهُ قَدِمَ رَكْبٌ مِنْ بَنِي تَمِيمٍ عَلَى النَّبِيِّ - ﷺ - فَقَالَ أَبُو بَكْرٍ: أَمِّرِ الْقَعْقَاعَ بْنَ مَعْبَدِ بْنِ زُرَارَةَ. قَالَ عُمَرُ: بَلْ أَمِّرِ الأَقْرَعَ بْنَ حَابِسٍ. قَالَ أَبُو بَكْرٍ: مَا أَرَدْتَ إِلاَّ خِلَافِي. قَالَ عُمَرُ مَا أَرَدْتُ خِلَافَكَ. فَتَمَارَيَا حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمَا، فَنَزَلَ فِي ذَلِكَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا﴾ [الحجرات:١] حَتَّى انْقَضَتْ. [٤٨٤٥، ٤٨٤٧، ٧٣٠٢ - فتح: ٨/ ٨٤]\nوهذِه قد أسلفناها قريبا في غزوة ذي الخلصة وأنها في المحرم سنة تسع، و(عيينة) هذا فزاري، وبنو العنبر حسن إسلامهم.\nثم ذكر في الباب حديث أبي هريرة - ﵁ -: لَا أَزَالُ أُحِبُّ بَنِي تَمِيمٍ بعْدَ ثَلَاثٍ سمعتهن مِنْ رَسُولِ اللهِ - ﷺ - يَقُولُهَا: \"هُمْ أَشَدُّ أُمَّتِي عَلَى الدَّجَّالِ\". وَكَانَتْ فِيهِمْ سَبِيَّةٌ عِنْدَ عَائِشَةَ، فَقَالَ: \"أَعْتِقِيهَا فَإِنَّهَا مِنْ وَلَدِ إِسْمَاعِيلَ\". وَجَاءَتْ صَدَقَاتُهُمْ، فَقَالَ: \"هذِه صَدَقَاتُ قَوْمٍ\". أَوْ \"قَوْمِي\".\nوفيه: منقبة ظاهرة لهم.","vol":"21","page":542},{"text":"وحديث عبد الله بن الزبير: قَدِمَ رَكْبٌ مِنْ بَنِي تَمِيمٍ عَلَى رسول الله - ﷺ -، فَقَالَ أَبُو بَكْرٍ: أَمِّرِ القَعْقَاعَ بْنَ مَعْبَدِ بْنِ زُرَارَةَ. وقَالَ عُمَرُ: بَلْ أَمِّرِ الأَقْرَعَ بْنَ حَابِسٍ. قَالَ أَبُو بَكْرٍ: مَا أَرَدْتَ إِلَّا خِلَافِي. قَالَ عُمَرُ: مَا أَرَدْتُ خِلَافَكَ. فَتَمَارَيَا حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمَا، فَنَزَلَ فِي ذَلِكَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللهِ وَرَسُولِهِ﴾ [الحجرات: ١] حَتَّى انْقَضَتْ.\nوكان اختلاف أبي بكر وعمر قبل قوله - ﵇ - لعمر حين قارع أبا بكر: \"هل أنتم تاركوا لي صاحبي، إن الله بعثني بالبينات والهدى فقال أبو بكر: صدقت، وقلتم: كذبت\" (^١) فعرفت الناس له ذلك بعد، وذهب أبو بكر إلى أن القعقاع كان أرق من الأقرع، وذهب [عمر] (^٢) إلى أن الأقرع أجرأ من القعقاع، وكل أراد خيرًا قال عمر: وكنت أخشى من أبي بكر بعض الجد.\nوقوله: (فنزل في ذلك …) الآية المذكورة. زاد في التفسير: فما كان عمر يسمع رسول الله - ﷺ - بعد هذِه الآية حتى يستفهمه، ولم يذكر ذلك عن أبيه، يعني: أبا بكر (^٣). وقال الحسن: ذبح قوم قبل صلاة رسول الله - ﷺ - يوم النحر فأمرهم أن يعيدوا ذبحًا آخر، ونزلت الآية، وقال قتادة: ذكر لنا أن قومًا قالوا [لو] (^٤) نزل في كذا وكذا، وصنع كذا وكذا؛ فكره الله ذلك وقدَّم فيه (^٥).\n_________\n(^١) سلف برقم (٣٦٦١).\n(^٢) ليست في الأصل، والمثبت ما يقتضيه السياق.\n(^٣) سيأتي برقم (٤٨٤٥).\n(^٤) زيادة يحتاجها السياق، مثبتة من مصدر التخريج.\n(^٥) رواه الطبري في \"تفسيره\" ١١/ ٣٧٧ - ٣٧٨ (٣١٦٦٠، ٣١٦٦١).","vol":"21","page":543},{"text":"<span data-type='title' id=toc-2511>٦٩ - باب وَفْدُ عَبْدِ الْقَيْسِ</span>\n٤٣٦٨ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا أَبُو عَامِرٍ الْعَقَدِيُّ، حَدَّثَنَا قُرَّةُ، عَنْ أَبِي جَمْرَةَ: قُلْتُ لاِبْنِ عَبَّاسٍ - ﵄ -: إِنَّ لِي جَرَّةً يُنْتَبَذُ لِي نَبِيذٌ، فَأَشْرَبُهُ حُلْوًا فِي جَرٍّ، إِنْ أَكْثَرْتُ مِنْهُ، فَجَالَسْتُ الْقَوْمَ، فَأَطَلْتُ الْجُلُوسَ خَشِيتُ أَنْ أَفْتَضِحَ. فَقَالَ: قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: \"مَرْحَبًا بِالْقَوْمِ غَيْرَ خَزَايَا وَلَا النَّدَامَى\". فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّ بَيْنَنَا وَبَيْنَكَ الْمُشْرِكِينَ مِنْ مُضَرَ، وَإِنَّا لَا نَصِلُ إِلَيْكَ إِلاَّ فِي أَشْهُرِ الْحُرُمِ، حَدِّثْنَا بِجُمَلٍ مِنَ الأَمْرِ، إِنْ عَمِلْنَا بِهِ دَخَلْنَا الْجَنَّةَ، وَنَدْعُو بِهِ مَنْ وَرَاءَنَا. قَالَ: \"آمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: الإِيمَانِ بِاللهِ، هَلْ تَدْرُونَ مَا الإِيمَانُ بِاللهِ؟ شَهَادَةُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ وَصَوْمُ رَمَضَانَ، وَأَنْ تُعْطُوا مِنَ الْمَغَانِمِ الْخُمُسَ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ مَا انْتُبِذَ فِي الدُّبَّاءِ، وَالنَّقِيرِ، وَالْحَنْتَمِ، وَالْمُزَفَّتِ\". [انظر: ٥٣ - مسلم: ١٧ - فتح: ٨/ ٨٤]\n\n٤٣٦٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَبِي جَمْرَةَ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ عَلَى النَّبِيِّ - ﷺ - فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّا هَذَا الْحَيَّ مِنْ رَبِيعَةَ، وَقَدْ حَالَتْ بَيْنَنَا وَبَيْنَكَ كُفَّارُ مُضَرَ، فَلَسْنَا نَخْلُصُ إِلَيْكَ إِلاَّ فِي شَهْرٍ حَرَامٍ، فَمُرْنَا بِأَشْيَاءَ نَأْخُذُ بِهَا وَنَدْعُو إِلَيْهَا مَنْ وَرَاءَنَا. قَالَ: \"آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: الإِيمَانِ بِاللهِ شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللهُ -وَعَقَدَ وَاحِدَةً - وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَأَنْ تُؤَدُّوا لِلَّهِ خُمْسَ مَا غَنِمْتُمْ، وَأَنْهَاكُمْ عَنِ: الدُّبَّاءِ، وَالنَّقِيرِ وَالْحَنْتَمِ وَالْمُزَفَّتِ\". [انظر:٥٣ - مسلم:١٧ - فتح:٨/ ٨٥]\n\n٤٣٧٠ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرٌو. وَقَالَ بَكْرُ بْنُ مُضَرَ، عَنْ عَمْرِو بْنِ الْحَارِثِ عَنْ بُكَيْرٍ، أَنَّ كُرَيْبًا -مَوْلَى ابْنِ عَبَّاسٍ- حَدَّثَهُ أَنَّ ابْنَ عَبَّاسٍ وَعَبْدَ الرَّحْمَنِ بْنَ أَزْهَرَ وَالْمِسْوَرَ بْنَ مَخْرَمَةَ أَرْسَلُوا إِلَى عَائِشَةَ - ﵂ - فَقَالُوا: اقْرَأْ ﵍ مِنَّا جَمِيعًا، وَسَلْهَا عَنِ الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ، وَإِنَّا أُخْبِرْنَا أَنَّكِ تُصَلِّيهَا، وَقَدْ بَلَغَنَا أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْهَا. قَالَ ابْنُ عَبَّاسٍ: وَكُنْتُ أَضْرِبُ مَعَ","vol":"21","page":544},{"text":"عُمَرَ النَّاسَ عَنْهُمَا. قَالَ كُرَيْبٌ: فَدَخَلْتُ عَلَيْهَا، وَبَلَّغْتُهَا مَا أَرْسَلُونِي، فَقَالَتْ: سَلْ أُمَّ سَلَمَةَ. فَأَخْبَرْتُهُمْ، فَرَدُّونِي إِلَى أُمِّ سَلَمَةَ بِمِثْلِ مَا أَرْسَلُونِي إِلَى عَائِشَةَ، فَقَالَتْ أُمُّ سَلَمَةَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَنْهَى عَنْهُمَا، وَإِنَّهُ صَلَّى الْعَصْرَ ثُمَّ دَخَلَ عَلَيَّ وَعِنْدِي نِسْوَةٌ مِنْ بَنِي حَرَامٍ مِنَ الأَنْصَارِ، فَصَلاَّهُمَا، فَأَرْسَلْتُ إِلَيْهِ الْخَادِمَ فَقُلْتُ: قُومِي إِلَى جَنْبِهِ فَقُولِي: تَقُولُ أُمُّ سَلَمَةَ: يَا رَسُولَ اللهِ أَلَمْ أَسْمَعْكَ تَنْهَى عَنْ هَاتَيْنِ الرَّكْعَتَيْنِ، فَأَرَاكَ تُصَلِّيهِمَا؟!. فَإِنْ أَشَارَ بِيَدِهِ فَاسْتَأْخِرِى. فَفَعَلَتِ الْجَارِيَةُ، فَأَشَارَ بِيَدِهِ، فَاسْتَأْخَرَتْ عَنْهُ، فَلَمَّا انْصَرَفَ قَالَ: \"يَا بِنْتَ أَبِي أُمَيَّةَ، سَأَلْتِ عَنِ الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ، إِنَّهُ أَتَانِى أُنَاسٌ مِنْ عَبْدِ الْقَيْسِ بِالإِسْلَامِ مِنْ قَوْمِهِمْ، فَشَغَلُونِي عَنِ الرَّكْعَتَيْنِ اللَّتَيْنِ بَعْدَ الظُّهْرِ، فَهُمَا هَاتَانِ\". [انظر: ١٢٣٣ - مسلم: ٨٣٤ - فتح: ٨/ ٨٦]\n\n٤٣٧١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا أَبُو عَامِرٍ عَبْدُ الْمَلِكِ، حَدَّثَنَا إِبْرَاهِيمُ -هُوَ ابْنُ طَهْمَانَ- عَنْ أَبِي جَمْرَةَ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: أَوَّلُ جُمُعَةٍ جُمِّعَتْ بَعْدَ جُمُعَةٍ جُمِّعَتْ فِي مَسْجِدِ رَسُولِ اللهِ - ﷺ - فِي مَسْجِدِ عَبْدِ الْقَيْسِ بِجُوَاثَى. يَعْنِي: قَرْيَةً مِنَ الْبَحْرَيْنِ. [انظر: ٨٩٢ - فتح: ٨/ ٨٦]\nذكر فيه أحاديث:\nحديث أبي جمرة -بالجيم- عن ابن عباس ﵄ من طريقين في وفد عبد القيس، وقد سلف في الإيمان.\nوحديث عائشة ﵂: في قضائه الركعتين بعد الظهر بعد العصر، وقال: \"إِنَّهُ أَتَانِي نَاسٌ مِنْ عَبْدِ القَيْسِ بِالاسْلَامِ مِنْ قَوْمِهِمْ، فَشَغَلُونِي عَنهما\".\nوحديث أبي جمرة -بالجيم أيضًا- عَنِ ابن عَبَّاسٍ قَالَ: أَوَّلُ جُمُعَةٍ جُمِّعَتْ بَعْدَ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ الله - ﷺ - فِي مَسْجِدِ عَبْدِ القَيْسِ بِجُوَاثَى مِنَ البَحْرَيْنِ.","vol":"21","page":545},{"text":"وقوله: (وإنا أخبرنا أنكِ تصليهما) كذا هو في الأصول، يعني: الركعتين بعد العصر واعترض ابن التين فقال الصواب: تصليهما؛ لأنه فعل مستقبل للقرينة المخاطبة، مرفوع على أصله.\nوفيه: حجة للشافعي على قضائها بعد العصر خلافًا لمالك (^١).\n_________\n(^١) قد حكى ابن قدامة أيضًا في \"المغني\" ٢/ ٥٣٣ أن الصحيح جوازه، كمذهب الشافعي ثم حكى منعه عن أصحاب الرأي كمذهب مالك، فيما ذكره المصنف.","vol":"21","page":546},{"text":"<span data-type='title' id=toc-2512>٧٠ - باب وَفْدِ بَنِي حَنِيفَةَ، وَحَدِيثِ ثُمَامَةَ بْنِ أُثَالٍ</span>\n٤٣٧٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ: ثُمَامَةُ بْنُ أُثَالٍ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِى الْمَسْجِدِ، فَخَرَجَ إِلَيْهِ النَّبِيُّ - ﷺ - فَقَالَ: \"مَا عِنْدَكَ يَا ثُمَامَةُ؟ \". فَقَالَ: عِنْدِي خَيْرٌ يَا مُحَمَّدُ، إِنْ تَقْتُلْنِي تَقْتُلْ ذَا دَمٍ، وَإِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ، وَإِنْ كُنْتَ تُرِيدُ الْمَالَ فَسَلْ مِنْهُ مَا شِئْتَ. حَتَّى كَانَ الْغَدُ ثُمَّ قَالَ لَهُ: \"مَا عِنْدَكَ يَا ثُمَامَةُ؟ \". قَالَ: مَا قُلْتُ لَكَ: إِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ. فَتَرَكَهُ حَتَّى كَانَ بَعْدَ الْغَدِ، فَقَالَ: \"مَا عِنْدَكَ يَا ثُمَامَةُ؟ \". فَقَالَ: عِنْدِي مَا قُلْتُ لَكَ. فَقَالَ: \"أَطْلِقُوا ثُمَامَةَ\"، فَانْطَلَقَ إِلَى نَخْلٍ قَرِيبٍ مِنَ الْمَسْجِدِ فَاغْتَسَلَ، ثُمَّ دَخَلَ الْمَسْجِدَ فَقَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ، يَا مُحَمَّدُ، وَاللهِ مَا كَانَ عَلَى الأَرْضِ وَجْهٌ أَبْغَضَ إِلَيَّ مِنْ وَجْهِكَ، فَقَدْ أَصْبَحَ وَجْهُكَ أَحَبَّ الْوُجُوهِ إِلَيَّ، وَاللهِ مَا كَانَ مِنْ دِينٍ أَبْغَضَ إِلَيَّ مِنْ دِينِكَ، فَأَصْبَحَ دِينُكَ أَحَبَّ الدِّينِ إِلَيَّ، وَاللهِ مَا كَانَ مِنْ بَلَدٍ أَبْغَضُ إِلَيَّ مِنْ بَلَدِكَ، فَأَصْبَحَ بَلَدُكَ أَحَبَّ الْبِلَادِ إِلَيَّ، وَإِنَّ خَيْلَكَ أَخَذَتْنِي وَأَنَا أُرِيدُ الْعُمْرَةَ، فَمَاذَا تَرَى؟ فَبَشَّرَهُ رَسُولُ اللهِ - ﷺ - وَأَمَرَهُ أَنْ يَعْتَمِرَ، فَلَمَّا قَدِمَ مَكَّةَ قَالَ لَهُ قَائِلٌ: صَبَوْتَ؟ قَالَ: لَا، وَلَكِنْ أَسْلَمْتُ مَعَ مُحَمَّدٍ رَسُولِ اللهِ - ﷺ -، وَلَا وَاللهِ لَا يَأْتِيكُمْ مِنَ الْيَمَامَةِ حَبَّةُ حِنْطَةٍ حَتَّى يَأْذَنَ فِيهَا النَّبِيُّ - ﷺ -. [انظر: ٤٦٢ - مسلم: ١٧٦٤ - فتح: ٨/ ٨٧]\n\n٤٣٧٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي حُسَيْنٍ، حَدَّثَنَا نَافِعُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَدِمَ مُسَيْلِمَةُ الْكَذَّابُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَجَعَلَ يَقُولُ: إِنْ جَعَلَ لِي مُحَمَّدٌ مِنْ بَعْدِهِ تَبِعْتُهُ. وَقَدِمَهَا فِي بَشَرٍ كَثِيرٍ مِنْ قَوْمِهِ، فَأَقْبَلَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - وَمَعَهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ، وَفِي يَدِ رَسُولِ اللهِ - ﷺ - قِطْعَةُ جَرِيدٍ، حَتَّى وَقَفَ عَلَى مُسَيْلِمَةَ فِي أَصْحَابِهِ، فَقَالَ: \"لَوْ سَأَلْتَنِى هَذِهِ الْقِطْعَةَ مَا أَعْطَيْتُكَهَا وَلَنْ تَعْدُوَ أَمْرَ اللهِ فِيكَ، وَلَئِنْ أَدْبَرْتَ لَيَعْقِرَنَّكَ اللهُ، وَإِنِّي لأَرَاكَ الَّذِي أُرِيتُ فِيهِ مَا رَأَيْتُ، وَهَذَا ثَابِتٌ يُجِيبُكَ عَنِّي\". ثُمَّ انْصَرَفَ","vol":"21","page":547},{"text":"عَنْهُ. [انظر: ٣٦٢٠ - مسلم: ٢٢٧٣ - فتح: ٨/ ٨٩]\n\n٤٣٧٤ - قَالَ ابْنُ عَبَّاسٍ: فَسَأَلْتُ عَنْ قَوْلِ رَسُولِ اللهِ - ﷺ -: \"إِنَّكَ أُرَى الَّذِي أُرِيتُ فِيهِ مَا أُرِيتُ\". فَأَخْبَرَنِي أَبُو هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَا أَنَا نَائِمٌ رَأَيْتُ فِي يَدَىَّ سِوَارَيْنِ مِنْ ذَهَبٍ، فَأَهَمَّنِى شَأْنُهُمَا، فَأُوحِيَ إِلَيَّ فِي الْمَنَامِ أَنِ انْفُخْهُمَا، فَنَفَخْتُهُمَا فَطَارَا، فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ بَعْدِي: أَحَدُهُمَا الْعَنْسِيُّ، وَالآخَرُ مُسَيْلِمَةُ\" [انظر: ٣٦٢١ - مسلم: ٢٢٧٤ - فتح: ٨/ ٨٩]\n\n٤٣٧٥ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \" بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِخَزَائِنِ الأَرْضِ، فَوُضِعَ فِي كَفِّي سِوَارَانِ مِنْ ذَهَبٍ، فَكَبُرَا عَلَيَّ، فَأُوحِىَ إِلَيَّ أَنِ انْفُخْهُمَا، فَنَفَخْتُهُمَا فَذَهَبَا فَأَوَّلْتُهُمَا الْكَذَّابَيْنِ اللَّذَيْنِ أَنَا بَيْنَهُمَا: صَاحِبَ صَنْعَاءَ، وَصَاحِبَ الْيَمَامَةِ\". [انظر: ٣٦٢١ - مسلم: ٢٢٧٤ - فتح: ٨/ ٨٩]\n\n٤٣٧٦ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ قَالَ: سَمِعْتُ مَهْدِىَّ بْنَ مَيْمُونٍ قَالَ: سَمِعْتُ أَبَا رَجَاءٍ الْعُطَارِدِيَّ يَقُولُ: كُنَّا نَعْبُدُ الْحَجَرَ، فَإِذَا وَجَدْنَا حَجَرًا هُوَ أَخْيَرُ مِنْهُ أَلْقَيْنَاهُ وَأَخَذْنَا الآخَرَ، فَإِذَا لَمْ نَجِدْ حَجَرًا جَمَعْنَا جُثْوَةً مِنْ تُرَابٍ، ثُمَّ جِئْنَا بِالشَّاةِ فَحَلَبْنَاهُ عَلَيْهِ، ثُمَّ طُفْنَا بِهِ، فَإِذَا دَخَلَ شَهْرُ رَجَبٍ قُلْنَا: مُنَصِّلُ الأَسِنَّةِ. فَلَا نَدَعُ رُمْحًا فِيهِ حَدِيدَةٌ وَلَا سَهْمًا فِيهِ حَدِيدَةٌ إِلاَّ نَزَعْنَاهُ وَأَلْقَيْنَاهُ شَهْرَ رَجَبٍ. فتح: [٨/ ٩٠]\n\n٤٣٧٧ - وَسَمِعْتُ أَبَا رَجَاءٍ يَقُولُ: كُنْتُ يَوْمَ بُعِثَ النَّبِيُّ - ﷺ - غُلَامًا أَرْعَى الإِبِلَ عَلَى أَهْلِي، فَلَمَّا سَمِعْنَا بِخُرُوجِهِ فَرَرْنَا إِلَى النَّارِ إِلَى مُسَيْلِمَةَ الْكَذَّابِ. [فتح: ٨/ ٩٠]\nذكر فيه أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ - في قصته، وقد سلف محْتصرًا في الصلاة، والأشخاص (^١).\n_________\n(^١) سلفا برقم (٤٦٢، ٢٤٢٢).","vol":"21","page":548},{"text":"وفيه: بعث السرايا واغتسال المشرك، وقد سلف حكمه، وقال ابن القاسم: إذا اغتسل قبل الإسلام، وكان قد أجمع على الإسلام؛ فإنه يجزئه (^١). يريد أثه وقع في قلبه المعرفة بالله وبرسالة رسوله.\nومعنى صبوت: خرجت من دين إلى دين آخر.\nوقوله: (إن تقتل تقتل ذا دم، ادعى الداودي أن المراد: ذمة وعهد ووفاء. قال: وفيه: أن ثلاثة أيام بلاغ في العذر. وفيه: الأمر بإطلاق الأسير قبل إسلامه بغير فداء ولا شرط.\nالحديث الثاني:\nحديث ابن عباس ﵄ في قصة مسيلمة، وقد سلف سندًا ومتنًا في باب: علامات النبوة (^٢).\nوقوله: (\"هذا ثابت يجيبك عني\") أي: إن كان عندك كلام تتكلم به جاوبك فيه عما تريده، وأسلفنا هناك أن مسيلمة بكسر اللام، وهو أبو هارون بن ثمامة أو يمامة، وكناه الأخطل المتنبئ أبا أمامة بن كثير الحقير، ادّعَى النبوة وعمَّر، وكان كاهنًا أصيفر، أخينس وأتى بترهات وأباطيل، أحل ما لا يحل، أُنَزِّه شرحي هذا وسماع أذني عنه.\nو(العنسي) بالنون كما سلف، واسمه الأسود -كما ذكره البخاري بعد- ابن كعب، ولقبه: عبهلة، أي: أمره لا يرد، وذو الخمار أيضًا، إما لأنه اسم شيطانه، أو لأنه كان يخمر وجهه.\nوعنس هو زيد بن مالك، وهو مذحج بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان بن سبأ. خرج العنسي بصنعاء، وعليها\n_________\n(^١) انظر: \" المدونة\" ١/ ٤٠.\n(^٢) سلف برقم (٣٦٢٠).","vol":"21","page":549},{"text":"المهاجر بن أبي أمية، وكان أول ما ضل به عدو الله أن مرَّ بحمار فعثر لوجهه، فادعى أنه سجد له، ولم يقم الحمار حتى قال عدو الله: شأ (^١) فقام، وقتل بغمدان، حمل رأسه وسلبه إلى رسول الله - ﷺ -. قال ابن إسحاق: ومنهم من يقول: كان ذلك في خلافة أبي بكر والله أعلم.\nوقد أوضح الواقدي حاله في كتاب \"الردة\" ومن ترهاته: والمايسات ميسا والداوسات دوسًا. وكان لا يغتسل ولا يصلي ويتعاطى المنكر، وقتل عليها.\nالحديث الثالث:\nحديث أبي هُرَيْرَةَ - ﵁ - قال: قَالَ رَسُولُ اللهِ - ﷺ - \"بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِخَزَائِنِ الأَرْضِ، فَوُضِعَ فِي كَفِّي سِوَارَانِ مِنْ ذَهَبٍ .. \" الحديث، سلف معناه فيما مضى\nالحديث الرابع:\nحَدَّثنَا الصَّلْتُ بْنُ مُحَمَّدٍ، سَمِعْتُ مَهْدِيَّ بْنَ مَيْمُونٍ سَمِعْتُ أَبَا رَجَاءٍ العُطَارِدِيَّ يَقُولُ: كُنَّا نَعْبُدُ الحَجَرَ، فَإِذَا وَجَدْنَا حَجَرًا هُوَ خْيَرُ مِنْهُ أَلْقَيْنَاهُ وَأَخَذْنَا الآخَرَ، فَإِذَا لَمْ نَجِدْ حَجَرًا جَمَعْنَا جُثْوَةً مِنْ تُرَابِ، ثُمَّ جِئْنَا بِالشَاةِ فَحَلَبْنَاهُ عَلَيْهِ، ثُمَّ طُفْنَا بهِ، فَإِذَا دَخَلَ شَهْرُ رَجَبٍ قُلْنَا: مُنَصِّلُ الأَسِنَّةِ. فَلَا نَدَعُ رُمْحًا فِيهِ حَدِيدَةٌ وَلَا سهْمًا فِيهِ حَدِيدَةٌ إِلَّا نَزَعْنَاهُ وَأَلْقَيْنَاهُ شَهْرَ رَجَبٍ.\n_________\n(^١) ورد بهامش الأصل: كذا في حاشية أصله هي كلمة تستعمل عند دعاء الحمار وصحفه (غ) فقال: شيا. اهـ. وقوله (غ) الظاهر أنه مغلطاي، والله أعلم. اهـ.\n[قلت: قال صاحب \"النهاية في غريب الحديث\" ٢/ ٤٣٦: ورواه بعضهم بالسين المهملة وهو بمعناه. وقال الجوهري: شأشأت بالحمار: إذا دعوته، وقلت له: تَشُؤْ تَشُؤْ. \"الصحاح\" ١/ ٥٧ (شأشأ)].","vol":"21","page":550},{"text":"وَسَمِعْتُ أَبَا رَجَاءٍ العطاردي يَقُولُ: كُنْتُ يَوْمَ بُعِثَ النَّبِيُّ - ﷺ - غُلَامًا أَرْعَى الإِبِلَ عَلَى أَهْلِي، فَلَمَّا سَمِعْنَا بِخُرُوجِهِ فَرَرْنَا إِلَى النَّارِ إِلى مُسَيْلِمَةَ الكَذَّابِ.\nأبو رجاء هذا اسمه عمران بن ملحان، أسلم في حياة رسول الله - ﷺ - ولم يره، وروى عن عمر وعلي وعدَّة، وكان عالمًا عاملًا معمرًا، نبيلًا من القراء، مات سنة سبع أو ثمان ومائة.\nوالجثوة بضم الجيم: القطعة من التراب، وجمعها: جثًا.\nمعنى: (منصل الأسنة) بالنون: نازعها، يقال: أنصلت الرمح: نزعت نصله، ونصلته: جعلت له نصلًا. ونصل السهم: خرج، فهو من الأضداد، وكانوا لا يقاتلون في الأشهر الحرم؛ تعظيمًا لها.","vol":"21","page":551},{"text":"<span data-type='title' id=toc-2513>٧١ - [باب] قِصَّة الأَسْوَدِ الْعَنْسِيِّ</span>\n٤٣٧٨ - حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ الْجَرْمِيُّ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ عُبَيْدَةَ بْنِ نَشِيطٍ -وَكَانَ فِي مَوْضِعٍ آخَرَ اسْمُهُ عَبْدُ اللهِ- أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ: بَلَغَنَا أَنَّ مُسَيْلِمَةَ الْكَذَّابَ قَدِمَ الْمَدِينَةَ، فَنَزَلَ فِي دَارِ بِنْتِ الْحَارِثِ، وَكَانَ تَحْتَهُ بِنْتُ الْحَارِثِ بْنِ كُرَيْزٍ، وَهْيَ أُمُّ عَبْدِ اللهِ بْنِ عَامِرٍ، فَأَتَاهُ رَسُولُ اللهِ - ﷺ - وَمَعَهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ -وَهْوَ الَّذِي يُقَالُ لَهُ: خَطِيبُ رَسُولِ اللهِ - ﷺ - وَفِي يَدِ رَسُولِ اللهِ - ﷺ - قَضِيبٌ، فَوَقَفَ عَلَيْهِ فَكَلَّمَهُ، فَقَالَ لَهُ مُسَيْلِمَةُ: إِنْ شِئْتَ خَلَّيْتَ بَيْنَنَا وَبَيْنَ الأَمْرِ، ثُمَّ جَعَلْتَهُ لَنَا بَعْدَكَ. فَقَالَ النَّبِيُّ - ﷺ -: \"لَوْ سَأَلْتَنِي هَذَا الْقَضِيبَ مَا أَعْطَيْتُكَهُ، وَإِنِّي لأَرَاكَ الَّذِي أُرِيتُ فِيهِ مَا أُرِيتُ، وَهَذَا ثَابِتُ بْنُ قَيْسٍ وَسَيُجِيبُكَ عَنِّي\". فَانْصَرَفَ النَّبِيُّ - ﷺ -. [انظر: ٣٦٢٠ - مسلم: ٢٢٧٣ - فتح: ٨/ ٩١]\n\n٤٣٧٩ - قَالَ عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ: سَأَلْتُ عَبْدَ اللهِ بْنَ عَبَّاسٍ عَنْ رُؤْيَا رَسُولِ اللهِ - ﷺ - الَّتِي ذَكَرَ، فَقَالَ ابْنُ عَبَّاسٍ: ذُكِرَ لِي أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"بَيْنَا أَنَا نَائِمٌ أُرِيتُ أَنَّهُ وُضِعَ فِي يَدَىَّ سِوَارَانِ مِنْ ذَهَبٍ، فَفُظِعْتُهُمَا وَكَرِهْتُهُمَا، فَأُذِنَ لِي فَنَفَخْتُهُمَا فَطَارَا، فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ\". فَقَالَ عُبَيْدُ اللهِ: أَحَدُهُمَا الْعَنْسِيُّ الَّذِي قَتَلَهُ فَيْرُوزُ بِالْيَمَنِ، وَالآخَرُ مُسَيْلِمَةُ الْكَذَّابُ. [انظر: ٣٦٢١ - مسلم: ٢٢٧٤ - فتح: ٨/ ٩٢]\nذكر فيه قصته وقصة مسيلمة بنحو ما سبق.\nوقوله في مسيلمة -أي: بكسر اللام-: (وكانت تحته بنت الحارث بن كريز، وهي أم عبد الله بن عامر) اسمها: كيسة (أمة) (^١) بني عبد القيس، وكريز هو ابن ربيعة بن حبيب بن عبد شمس.\n_________\n(^١) كُتب فوقها في الأصل: كذا.","vol":"21","page":552},{"text":"وقوله: (وهي أم عبد الله) صوابه: أم ولد عبد الله بن عامر لا أمه، كما نبه عليه الدمياطي (^١)، و(عامر) شقيق أروى -أم عثمان بن عفان وغيره- أمهم أم حكيم بنت عبد المطلب بن هاشم، وعامر والحارث وعبيس وأروى أولاد كريز بن ربيعة بن حبيب بن عبد شمس.\nوذكره ابن التين بلفظ: وكان تحته، ثم قال: صوابه وكانت. والعنسي بالنون، وضبطه ابن التين بإسكان النون وبفتحها، ولم يحك في التفسير سوى الإسكان، فقال: به قرأناه.\nوقوله: (\"وضع في يدي سواران من ذهب، ففظعتهما وكرهتهما\").\nيقال: فظع (^٢) الأمر بالضم فظاعة فهو فظيع، أي: شديد شنيع، جاوز المقدار، وكذلك أفظع الأمر فهو مفظع، وأفظع الرجل على ما لم يسم فاعله، أي: نزل به أمر عظيم، وأفظعت الشيء واستفظعته: وجدته فظيعًا (^٣)، والمعنى على هذا: وجدتهما فظيعين.\n_________\n(^١) فائدة: قد حكى الحافظ في \"الفتح\" ٨/ ٩٢ هذا التنبيه ثم عقب قائلًا: وهو اعتراض متجه، ولعله كان فيه: أم عبد الله بن عبد الله بن عامر؛ فإن لعبد الله بن عامر ولدًا اسمه عبد الله كاسم أبيه، وهو من بنت الحارث، وكانت كيسة قبل عبد الله بن عامر تحت مسيلمة الكذاب. اهـ.\n(^٢) ورد بهامش الأصل: فظع هو بالظاء ولم يذكره الجوهري في \"صحاحه\" إلا فيها. ولم يذكر فضع بالضاد، فأما ابن قرقول فذكر اللفظ في الفاء مع الظاء الساكنة، وفسرها ثم ذكرها في الفاء مع الضاد فقال في باب الظاء: وهو موضع اللفظة.\n(^٣) قاله الجوهري في \"الصحاح\" ٣/ ١٢٥٩.","vol":"21","page":553},{"text":"<span data-type='title' id=toc-2514>٧٢ - [باب] قِصَّةُ أَهْلِ نَجْرَانَ</span>\n٤٣٨٠ - حَدَّثَنِي عَبَّاسُ بْنُ الْحُسَيْنِ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنْ صِلَةَ بْنِ زُفَرَ، عَنْ حُذَيْفَةَ قَالَ: جَاءَ الْعَاقِبُ وَالسَّيِّدُ صَاحِبَا نَجْرَانَ إِلَى رَسُولِ اللهِ - ﷺ - يُرِيدَانِ أَنْ يُلَاعِنَاهُ، قَالَ: فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: لَا تَفْعَلْ، فَوَاللهِ لَئِنْ كَانَ نَبِيًّا فَلَاعَنَّا، لَا نُفْلِحُ نَحْنُ وَلَا عَقِبُنَا مِنْ بَعْدِنَا. قَالَا: إِنَّا نُعْطِيكَ مَا سَأَلْتَنَا، وَابْعَثْ مَعَنَا رَجُلًا أَمِينًا، وَلَا تَبْعَثْ مَعَنَا إِلاَّ أَمِينًا. فَقَالَ: \"لأَبْعَثَنَّ مَعَكُمْ رَجُلًا أَمِينًا حَقَّ أَمِينٍ\". فَاسْتَشْرَفَ لَهُ أَصْحَابُ رَسُولِ اللهِ - ﷺ - فَقَالَ: \"قُمْ يَا أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ\". فَلَمَّا قَامَ قَالَ رَسُولُ اللهِ - ﷺ:- \"هَذَا أَمِينُ هَذِهِ الأُمَّةِ\". [انظر: ٣٧٤٥ - مسلم: ٢٤٢٠ - فتح: ٨/ ٩٣]\n\n٤٣٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَر، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ أَبَا إِسْحَاقَ، عَنْ صِلَةَ بْنِ زُفَرَ عَنْ حُذَيْفَةَ - ﵁ - قَالَ: جَاءَ أَهْلُ نَجْرَانَ إِلَى النَّبِيِّ - ﷺ - فَقَالُوا: ابْعَثْ لَنَا رَجُلًا أَمِينًا. فَقَالَ: \"لأَبْعَثَنَّ إِلَيْكُمْ رَجُلًا أَمِينًا حَقَّ أَمِينٍ\". فَاسْتَشْرَفَ لَهُ النَّاسُ، فَبَعَثَ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ. [انظر: ٣٧٤٥ - مسلم: ٢٤٢٠ - فتح: ٨/ ٩٤]\n\n٤٣٨٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ خَالِدٍ عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هَذِهِ الأُمَّةِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ\". [انظر: ٣٧٤٤ - مسلم: ٢٤١٩ - فتح: ٨/ ٩٤]\nحديث (^١) صِلَةَ بْنِ زُفَرَ، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: جَاءَ العَاقِبُ وَالسَّيِّدُ صَاحِبَا نَجْرَانَ إِلَى رَسُولِ اللهِ - ﷺ - يُرِيدَانِ أَنْ يُلَاعِنَاهُ، قَالَ: فَقَالَ أَحَدُهُمَا لِصاحِبِهِ: لَا تَفْعَلْ، فَوَاللهِ لَئِنْ كَانَ نَبِيًّا فلاعناه، لَا نُفْلِحُ نَحْنُ ولَاَ عَقِبُنَا مِنْ بَعْدِنَا. قَالَا: إِنَّا نُعْطِيكَ مَا سَأَلْتَنَا، وَابْعَثْ مَعَنَا رَجُلًا أَمِينًا، وَلَا تَبْعَثْ مَعَنَا إِلَّا أَمِينًا. فَقَالَ: \"لأَبْعَثَنَّ مَعَكُمْ رَجُلًا أَمِينًا حَقَّ أَمِينٍ\".\n_________\n(^١) في هامش الأصل: لعله سقط: (ذكر فيه).","vol":"21","page":554},{"text":"فَاستَشْرَفَ لها أَصْحَابُ رَسُولِ الله - ﷺ -، فَقَالَ: \"قُمْ يَا أَبا عُبَيْدَةَ بْنَ الجَرَّاحِ\". فَلَمَّا قَامَ قَالَ رَسُولُ اللهِ - ﷺ -: \"هذا أَمِينُ هذِه الأمّةِ\".\nثم ساق حديث صِلَةَ بْنِ زُفَرَ، عَنْ حُذَيْفَةَ قَالَ: جَاءَ أَهْلُ نَجْرَانَ إِلَى رسول الله - ﷺ - فَقَالُوا: ابْعَثْ لنَا رَجُلًا أَمِينًا .. الحديث.\nوسلف في مناقبه، وقال ههنا: (فاستشرف لها الناس) وقال هناك: (فاستشرف أصحابه).\nثم ذكر حديث أَنَسٍ: \"إِنَّ لكلِ أُمَّةٍ أمينًا .. \" الحديث، سلف أيضًا هناك.\nالشرح:\nكان أهل نجران أهل كتاب، والسيد والعاقب: علماؤهم وملوكهم. ذكر ابن سعد أنه - ﵇ - (كتب) (^١) إلى أهل نجران، فخرج إليه وفدهم أربعة عشر رجلًا من أشرافهم، فيهم: العاقب -وهو عبد المسيح من كندة- وأبو الحارث بن علقمة -رجل من ربيعة- وأخوه (كوز) (^٢)، وأوس والسيد ابنا الحارث، وزيد بن قيس (^٣) وشيبة (^٤) وخويلد، وخالد وعمرو وعبيد الله، وفيهم ثلاثة نفر يتولَّون أمرهم:\n_________\n(^١) تحرفت في الأصل: (ركب) والمثبت هو الصواب. وانظر: \"الطبقات\" ١/ ٣٥٧.\n(^٢) كذا في الأصل وستأتي قريبًا هكذا أيضًا وفوقها علامة تصحيح: (صح)، وفي \"الطبقات\": (كرز). قلت: قال الحافظ في \"تبصير المنتبه\" ٣/ ١١٩٨: واختلف في كوز بن علقمة، ففي رواية ابن إسحاق هكذا، والأكثر بالراء بدل الواو. اهـ. وانظر: \"المؤتلف والمختلف\" ٤/ ١٩٨٣ - ١٩٨٤، \"الإكمال\" ٧/ ١٨١.\n(^٣) ورد بهامش الأصل لعله: وزبد، وقيس.\n(^٤) ورد بهامش الأصل لعله: ونبيه. اهـ. [قلت: هذا التعليق والذي قبله هما في رواية ابن إسحاق عندما عيَّن أسماءهم، نقلها عنه غير واحد. انظر: \"الروض الأنف\" ٣/ ٤، \"البداية والنهاية\" ٥/ ٦٠].","vol":"21","page":555},{"text":"العاقب أميرهم وصاحب مشورتهم والذي يصدرون عن رأيه، وأبو الحارث أسقفهم وحبرهم وإمامهم وصاحب مدارسهم. والسيد، وهو صاحب رحالهم، ويقدُمُهم كوز وهو يقول:\nإليك تعدو قلقًا وضينها (^١)\nمعترضًا في بطنها جنينها\nمخالفًا دين النصارى دينها\nودخلوا المسجد وعليهم ثياب الحبرة وأردية مكفوفة بالحرير، فقاموا يصلون في المسجد نحو الشرق، فقال - ﵇ -: \"دعوهم\" ثم أتوا رسول الله - ﷺ - فأعرض عنهم ولم يكلمهم، فقال لهم عثمان: ذلك من أجل زيكم. فانصرفوا بزيِّهم ذلك، ثم غدوا عليه بزي الرهبان، فسلموا، فرد عليهم ودعاهم إلى الإسلام، فأبوا وأكثروا الكلام واللجاج بينهم، وتلا عليهم القرآن وقال: \"إن أنكرتم ما أقول لكم فهلم أباهلكم\" فانصرفوا على ذلك.\nفغدا عبد المسيح ورجلان من ذوي رأيهم فقالوا: قد بدا لنا أن لا نباهلك، فاحكم علينا بما أحببت نعطك ونصالحك، فصالحهم على ألفي حلة، ألف في رجب، وألف في صفر، أو قيمة ذلك من الأواقي، وعلى عارية ثلاثين درعًا، وثلاثين رمحًا، وثلاثين بعيرًا، وثلاثين فرسًا إن كان باليمن كيد، ولنجران وحاشيتهم جوار الله وذمة\n_________\n(^١) قال ابن هشام: الوضين حزام الناقة. \"السيرة\" ٢/ ٢٠٦. وقال ابن الأثير: الوضين: بطان منسوج بعضه على بعض، يُشدّ به الرحل على البعير كالحزام للسَّرج. ثم ذكر هذا البيت وقال: أراد أنها قد هزلت ودَقَّت للسير عليها. \"النهاية في غريب الحديث\" ٥/ ١٩٩.","vol":"21","page":556},{"text":"محمد - ﷺ - النبي، على أنفسهم (وملائهم) (^١) وأرضهم وأموالهم وغائبهم وشاهدهم وبيعهم، ولا يغير أسقف عن سقيفاه، ولا راهب عن رهبانيته، ولا واقف عن وقفانيته، وأشهد على ذلك شهودًا، منهم: أبو سفيان، والأقرع بن حابس، والمغيرة بن شعبة، ورجعوا إلى بلادهم فلم يلبث السيد والعاقب إلا يسيرًا حتى رجعا إلى رسول الله - ﷺ - (فأسلما) (^٢) وأقام أهل نجران على ما كتب لهم حتى قبض رسول الله - ﷺ -. فلما ولي أبو بكر كتب بالوصاة بهم، ثم أصابوا ربًا فأخرجهم عمر من أرضهم، وكتب لهم: هذا ما كتب عمر أمير المؤمنين لنجران، من سار منهم أنه آمن بأمان الله، لا يضرهم أحد من المسلمين؛ وفاءً لهم بما كتب رسول الله - ﷺ - وأبو بكر. أما بعد: فمن وقعوا به من أمراء الشام وأمراء العراق فليوسعهم من جريب الأرض، فما اعتملوا من ذلك فهو لهم صدقة، وعقب لهم بمكان أرضهم، لا سبيل عليهم لأحد ولا مغرم.\nأما بعد: فمن حضرهم من رجل مسلم فلينصرهم على من ظلمهم فإنهم أقوام لهم الذمة، وجزيتهم عنهم متروكة أربعة وعشرين شهرًا بعد أن تقدموا، ولا يكلفوا إلا من ضيعتهم التي اعتملوا غير مظلومين ولا معنوف عليهم. شهد عثمان بن عفان ومعيقيب، فوقع ناس منهم بالعراق فنزلوا النجرانية التي بناحية الكوفة (^٣).\nفصل:\nالعقب هنا: الذرية، وقيل: كل الورثة.\n_________\n(^١) كذا في الأصل، وفي \"الطبقات\" وغير ما موضع: وملتهم.\n(^٢) ورد بهامش الأصل: لم أر أحدًا ذكرهما ولا واحدًا منهما في الصحابة إلا ما مقتضاه هنا عن ابن سعد، نقله أبو الحسن السبكي عنه، والله أعلم.\n(^٣) \"الطبقات الكبرى\" ١/ ٣٥٧ - ٣٥٨.","vol":"21","page":557},{"text":"<span data-type='title' id=toc-2515>٧٣ - [باب] قِصَّةُ عُمَانَ وَالْبَحْرَيْنِ</span>\n٤٣٨٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، سَمِعَ ابْنُ الْمُنْكَدِرِ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"لَوْ قَدْ جَاءَ مَالُ الْبَحْرَيْنِ لَقَدْ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا\" ثَلَاثًا. فَلَمْ يَقْدَمْ مَالُ الْبَحْرَيْنِ حَتَّى قُبِضَ رَسُولُ اللهِ - ﷺ - فَلَمَّا قَدِمَ عَلَى أَبِي بَكْرٍ أَمَرَ مُنَادِيًا فَنَادَى: مَنْ كَانَ لَهُ عِنْدَ النَّبِيِّ - ﷺ - دَيْنٌ أَوْ عِدَةٌ فَلْيَأْتِنِي. قَالَ جَابِرٌ: فَجِئْتُ أَبَا بَكْرٍ، فَأَخْبَرْتُهُ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَوْ جَاءَ مَالُ الْبَحْرَيْنِ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا\" ثَلَاثًا. قَالَ: فَأَعْطَانِي. قَالَ جَابِرٌ: فَلَقِيتُ أَبَا بَكْرٍ بَعْدَ ذَلِكَ فَسَأَلْتُهُ، فَلَمْ يُعْطِنِي، ثُمَّ أَتَيْتُهُ فَلَمْ يُعْطِنِي، ثُمَّ أَتَيْتُهُ الثَّالِثَةَ فَلَمْ يُعْطِنِي، فَقُلْتُ لَهُ: قَدْ أَتَيْتُكَ فَلَمْ تُعْطِنِي، ثُمَّ أَتَيْتُكَ فَلَمْ تُعْطِنِي، ثُمَّ أَتَيْتُكَ فَلَمْ تُعْطِنِي، فَإِمَّا أَنْ تُعْطِيَنِي، وَإِمَّا أَنْ تَبْخَلَ عَنِّي. فَقَالَ: أَقُلْتَ: تَبْخَلُ عَنِّي؟ وَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ؟ - قَالَهَا ثَلَاثًا - مَا مَنَعْتُكَ مِنْ مَرَّةٍ إِلاَّ وَأَنَا أُرِيدُ أَنْ أُعْطِيَكَ.\nوَعَنْ عَمْرٍو عَنْ مُحَمَّدِ بْنِ عَلِيٍّ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: جِئْتُهُ، فَقَالَ لِي أَبُو بَكْرٍ: عُدَّهَا. فَعَدَدْتُهَا فَوَجَدْتُهَا خَمْسَمِائَةٍ، فَقَالَ: خُذْ مِثْلَهَا مَرَّتَيْنِ. [انظر: ٢٢٩٦ - مسلم: ٢٣١٤ - فتح: ٨/ ٩٥]\nعمان: بضم العين، وفتح الميم (^١).\nذكر فيه حديث جابرٍ - ﵁ -: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"لَؤ قَدْ جَاءَ مَالُ البَحْرَيْنِ لَقَدْ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا\". ثَلَاثًا. فَلَمْ يَقْدَمْ مَالُ البَحْرَيْنِ حَتَّى قُبِضَ رَسُولُ اللهِ - ﷺ - فوفاه الصديق .. الحديث، وفيه عن الصديق: (وأي داء أدوأ من البخل) قالها ثلاثًا.\nوعن عمرو، عن محمد بن علي: سمعت جابرًا يقول: جئته، فقال لي أبو بكر: عدها، فعددتها فوجدتها خمسمائة، فقال: خذ مثلها،\n_________\n(^١) في هامش الأصل: لا تحتاج في تفسيرها بالفتح؛ لأن الألف تتطلب انفتاح ما قبلها، ولو قال: وتخفيف الميم، كان أكمل وأحسن. والله أعلم.","vol":"21","page":558},{"text":"مرتين، وهذا قد أسلفته بسنده في أبواب الكفالة (^١).\nوقوله: (أدوأ من البخل) ضبطه الدمياطي بخطه بالهمز، وقال ابن التين فيه: غير مهموز؛ لأنه من دوى (^٢). والبخل -بضم الباء وإسكان الخاء، وبفتحهما- وهو: أن يمنع المرء ما وجب عليه فلا يؤديه.\n_________\n(^١) جاء في هامش الأصل: قرأناها من أصله: والهبة أيضًا. اهـ. [قلت: والذي في الهبة سلف برقم (٢٥٩٨) لكن من طريق سفيان، عن ابن المنكدر، عن جابر، به].\n(^٢) في الهامش تعليق نصه: قال في \"المطالع\": (أدوى) كذا يقوله المحدثون غير مهموز، والصواب: (أدوأ) بالهمز .. إلى آخر كلامه.","vol":"21","page":559},{"text":"<span data-type='title' id=toc-2516>٧٤ - باب قُدُومُ الأَشْعَرِيِّينَ وَأَهْلِ الْيَمَنِ</span>\nوَقَالَ أَبُو مُوسَى - ﵁ -، عَنِ النَّبِيِّ - ﷺ - \" هُمْ مِنِّي وَأَنَا مِنْهُمْ\". [انظر:٢٤٨٦]\n\n٤٣٨٤ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ وَإِسْحَاقُ بْنُ نَصْرٍ قَالَا: حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا ابْنُ أَبِي زَائِدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قَدِمْتُ أَنَا وَأَخِي مِنَ الْيَمَنِ، فَمَكَثْنَا حِينًا مَا نُرَى ابْنَ مَسْعُودٍ وَأُمَّهُ إِلاَّ مِنْ أَهْلِ الْبَيْتِ؛ مِنْ كَثْرَةِ دُخُولِهِمْ وَلُزُومِهِمْ لَهُ. [انظر: ٣٧٦٣ - مسلم: ٢٤٦٠ - فتح: ٨/ ٩٦]\n\n٤٣٨٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ السَّلَامِ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ زَهْدَمٍ قَالَ: لَمَّا قَدِمَ أَبُو مُوسَى أَكْرَمَ هَذَا الْحَيَّ مِنْ جَرْمٍ، وَإِنَّا لَجُلُوسٌ عِنْدَهُ وَهْوَ يَتَغَدَّى دَجَاجًا، وَفِي الْقَوْمِ رَجُلٌ جَالِسٌ، فَدَعَاهُ إِلَى الْغَدَاءِ، فَقَالَ: إِنِّي رَأَيْتُهُ يَأْكُلُ شَيْئًا فَقَذِرْتُهُ. فَقَالَ: هَلُمَّ، فَإِنِّي رَأَيْتُ النَّبِيَّ - ﷺ - يَأْكُلُهُ. فَقَالَ: إِنِّي حَلَفْتُ: لَا آكُلُهُ. فَقَالَ: هَلُمَّ أُخْبِرْكَ عَنْ يَمِينِكَ، إِنَّا أَتَيْنَا النَّبِيَّ - ﷺ - نَفَرٌ مِنَ الأَشْعَرِيِّينَ، فَاسْتَحْمَلْنَاهُ فَأَبَى أَنْ يَحْمِلَنَا فَاسْتَحْمَلْنَاهُ، فَحَلَفَ أَنْ لَا يَحْمِلَنَا، ثُمَّ لَمْ يَلْبَثِ النَّبِيُّ - ﷺ - أَنْ أُتِىَ بِنَهْبِ إِبِلٍ، فَأَمَرَ لَنَا بِخَمْسِ ذَوْدٍ، فَلَمَّا قَبَضْنَاهَا قُلْنَا: تَغَفَّلْنَا النَّبِيَّ - ﷺ - يَمِينَهُ، لَا نُفْلِحُ بَعْدَهَا أَبَدًا. فَأَتَيْتُهُ فَقُلْتُ: يَا رَسُولَ اللهِ إِنَّكَ حَلَفْتَ أَنْ لَا تَحْمِلَنَا، وَقَدْ حَمَلْتَنَا. قَالَ: \"أَجَلْ، وَلَكِنْ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلاَّ أَتَيْتُ الَّذِي هُوَ خَيْرٌ مِنْهَا\". [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح: ٨/ ٩٧]\n\n٤٣٨٦ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو صَخْرَةَ جَامِعُ بْنُ شَدَّادٍ، حَدَّثَنَا صَفْوَانُ بْنُ مُحْرِزٍ الْمَازِنِيُّ، حَدَّثَنَا عِمْرَانُ بْنُ حُصَيْنٍ قَالَ: جَاءَتْ بَنُو تَمِيمٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: \"أَبْشِرُوا يَا بَنِي تَمِيمٍ\". قَالُوا: أَمَّا إِذْ بَشَّرْتَنَا فَأَعْطِنَا. فَتَغَيَّرَ وَجْهُ رَسُولِ اللهِ - ﷺ -، فَجَاءَ نَاسٌ مِنْ أَهْلِ الْيَمَنِ، فَقَالَ النَّبِيُّ - ﷺ -: \"اقْبَلُوا الْبُشْرَى إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ\". قَالُوا: قَدْ قَبِلْنَا يَا رَسُولَ اللهِ. [انظر: ٣١٩٠ - فتح: ٨/ ٩٨]","vol":"21","page":560},{"text":"٤٣٨٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ أَبِي مَسْعُودٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"الإِيمَانُ هَا هُنَا\" -وَأَشَارَ بِيَدِهِ إِلَى الْيَمَن- وَالْجَفَاءُ وَغِلَظُ الْقُلُوبِ فِي الْفَدَّادِينَ، عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ مِنْ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ رَبِيعَةَ وَمُضَرَ\". [انظر: ٣٣٠٢ - مسلم: ٥١ - فتح: ٨/ ٩٨]\n\n٤٣٨٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ ذَكْوَانَ عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَتَاكُمْ أَهْلُ الْيَمَنِ، هُمْ أَرَقُّ أَفْئِدَةً وَأَلْيَنُ قُلُوبًا، الإِيمَانُ يَمَانٍ، وَالْحِكْمَةُ يَمَانِيَةٌ، وَالْفَخْرُ وَالْخُيَلَاءُ فِي أَصْحَابِ الإِبِلِ، وَالسَّكِينَةُ وَالْوَقَارُ فِي أَهْلِ الْغَنَمِ\"\nوَقَالَ غُنْدَرٌ: عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ: سَمِعْتُ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٣٠١ - مسلم: ٥٢ - فتح: ٨/ ٩٨]\n\n٤٣٨٩ - حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الْغَيْثِ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"الإِيمَانُ يَمَانٍ، وَالْفِتْنَةُ هَا هُنَا، هَا هُنَا يَطْلُعُ قَرْنُ الشَّيْطَانِ\". [انظر: ٣٣٠١ - مسلم: ٥٢ - فتح: ٨/ ٩٩]\n\n٤٣٩٠ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَتَاكُمْ أَهْلُ الْيَمَنِ، أَضْعَفُ قُلُوبًا وَأَرَقُّ أَفْئِدَةً، الْفِقْهُ يَمَانٍ، وَالْحِكْمَةُ يَمَانِيَةٌ\". [انظر: ٣٣٠١ - مسلم: ٥٢ - فتح: ٨/ ٩٩]\n\n٤٣٩١ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: كُنَّا جُلُوسًا مَعَ ابْنِ مَسْعُودٍ، فَجَاءَ خَبَّابٌ فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، أَيَسْتَطِيعُ هَؤُلَاءِ الشَّبَابُ أَنْ يَقْرَءُوا كَمَا تَقْرَأُ؟ قَالَ أَمَا إِنَّكَ لَوْ شِئْتَ أَمَرْتُ بَعْضَهُمْ يَقْرَأُ عَلَيْكَ. قَالَ: أَجَلْ. قَالَ اقْرَأْ يَا عَلْقَمَةُ. فَقَالَ زَيْدُ بْنُ حُدَيْرٍ: أَخُو زِيَادِ بْنِ حُدَيْرٍ: أَتَأْمُرُ عَلْقَمَةَ أَنْ يَقْرَأَ وَلَيْسَ بِأَقْرَئِنَا؟! قَالَ: أَمَا إِنَّكَ إِنْ شِئْتَ أَخْبَرْتُكَ بِمَا قَالَ النَّبِيُّ - ﷺ - فِي قَوْمِكَ وَقَوْمِهِ. فَقَرَأْتُ خَمْسِينَ آيَةً مِنْ سُورَةِ مَرْيَمَ، فَقَالَ عَبْدُ اللهِ: كَيْفَ تَرَى؟ قَالَ: قَدْ أَحْسَنَ. قَالَ","vol":"21","page":561},{"text":"عَبْدُ اللهِ: مَا أَقْرَأُ شَيْئًا إِلاَّ وَهُوَ يَقْرَؤُهُ، ثُمَّ الْتَفَتَ إِلَى خَبَّابٍ وَعَلَيْهِ خَاتَمٌ مِنْ ذَهَبٍ فَقَالَ: أَلَمْ يَأْنِ لِهَذَا الْخَاتَمِ أَنْ يُلْقَى؟ قَالَ: أَمَا إِنَّكَ لَنْ تَرَاهُ عَلَيَّ بَعْدَ الْيَوْمِ. فَأَلْقَاهُ. رَوَاهُ غُنْدَرٌ، عَنْ شُعْبَةَ. [فتح: ٨/ ١٠٠]\nثم ساق أحاديث:\nأحدها:\nحَدَّثَنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ وَإِسْحَاقُ بْنُ نَصْرٍ قَالَا: ثنَا يَحْيَى بْنُ آدَمَ، ثنَا ابن أَبِي زَائِدَةَ، [عَنْ أَبِيهِ] (^١)، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قَدِمْتُ أَنَا وَأَخِي مِنَ اليَمَنِ، فَمَكَثْنَا حِينًا مَا نُرى ابن مَسْعُودٍ وَأُمَّهُ إِلَّا مِنْ أَهْلِ البَيْتِ؛ مِنْ كَثْرَةِ دُخُولِهِمْ وَلُزُومِهِمْ لَهُ.\nهذا الحديث سلف في مناقب عبد الله بن مسعود بإسناد آخر ولم يذكر أمه (^٢) -وسقط من نسخة أبي زيد شيخا البخاري، وابتدأ الإسناد بقوله: (حدثنا يحيى بن آدم) والصواب ثبوتهما (^٣) - وأمه أم عبد بنت عبد ودّ بن سواء بن قريم (^٤)، وأمها: هند بنت عبد بن الحارث بن زهرة بن كلاب.\nوفيه: فضل ابن مسعود وأمه.\n_________\n(^١) سفط من الأصل، والمثبت هو الصواب كما في \"اليونينية\".\n(^٢) سلف برقم (٣٧٦٣).\n(^٣) وعلل لذلك الحافظ قائلًا: لم يدرك البخاري يحيى بن آدم؛ لأنه مات في ربيع الأول سنة ثلاث ومائتين بالكوفة، والبخاري يومئذ ببخارى ولم يرحل منها، وعمره يومئذ تسع سنين، وإنما رحل بعد ذلك بمدة. اهـ.\n(^٤) في هامش الأصل: في \"الاستيعاب\": أم عبد بنت سويد بن قريم. اهـ. [قلت: بل الذي عاينته فيه وهو كما ذكر المصنف وغيره أنها: أم عبد بنت عبد ود بن سواء بن قريم!! \"الاستيعاب\" ٣/ ١١١ (١٦٧٧)]","vol":"21","page":562},{"text":"ثانيها:\nحديث أبي موسى، وقد سلف في الخمس.\nوقوله: (لَمَّا قَدِمَ أَبُو مُوسَى أَكْرَمَ هذا الحَيَّ مِنْ جَرْمٍ) يريد أنه نزل على الرية (^١).\nثالثها:\nحديث عمران بن حصين: جَاءَتْ بَنُو تَمِيمٍ إِلى رَسُولِ اللهِ - ﷺ -، فَقَالَ: \"أَبْشِرُوا … \" الحديث، سلف قريبًا في باب: وفد بني تميم (^٢).\nرابعها:\nحديث أبي مسعود: \"الإِيمَانُ هَا هُنَا -وَأَشَارَ بِيَدِهِ إِلَى اليَمَنِ- وَالْجَفَاءُ وَغِلَظُ القُلُوبِ فِي الفَدَّادِينَ، عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ مِنْ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ رَبِيعَةَ وَمُضَرَ\".\nوسلف في مناقب قريش مع طريق آخر من حديث أبي هريرة (^٣).\nخامسها:\nحديث ابن أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ - قَالَ: \"أَتَاكُمْ أَهْلُ اليَمَنِ، هُمْ أَرَقُّ أَفْئِدَةً وَأَلْيَنُ قُلُوبًا، الإِيمَانُ يَمَانٍ، وَالْحِكْمَةُ يَمَانِيَةٌ\".\nقَالَ غُنْدَرٌ: قال شُعْبَة: عَنْ سُلَيْمَانَ: سَمِعْتُ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ -.\n_________\n(^١) كلمة غير منقوطة بالأصل، وعلَّم عليها الناسخ، فكأنه استشكلها، والله أعلم.\n(^٢) برقم (٤٣٦٥).\n(^٣) سلف برقم (٣٤٩٨)، ومن حديث أبي هريرة برقم (٣٤٩٩).","vol":"21","page":563},{"text":"سادسها:\nحديث أَبِي الغَيْثِ عَنْ أَبِي هُرَيْرَةَ - ﵁ - (قَالَ) (^١): \"الايمَانُ يَمَانٍ، وَالْفِتْنَةُ ههنا، ههنا يَطْلُعُ قَرْنُ الشَّيْطَانِ\".\nسابعها:\nحديث أبي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁أيضًا، عَنِ رسول الله - ﷺ - قَالَ: \"آتَاكُمْ أَهْلُ اليَمَنِ، أَضْعَفُ قُلُوبًا وَأَرَقُّ أَفْئِدَةً، الفِقْهُ يَمَانٍ، وَالْحِكْمَةُ يَمَانِيَةٌ\".\nوفيه: ثناء على أهل اليمن؛ لمبادرتهم إلى الدعوة وإسراعهم إلى قبول الإيمان، وفي قوله: \"الحكمة يمانية\" ثناء على الأنصار، ومعنى الحكمة: الفقه كقوله: ﴿وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ﴾ [البقرة: ١٢٩] قال أهل التأويل: يعني الفقه، وأكثر فقهاء الصحابة الأنصار، ذكره كله الخطابي، قال: ووصف الأفئدة بالرقة، والقلوب باللين، وذلك أنه يقال: إن الفؤاد غشاء القلب، فإذا رق نفذ القول وخلص إلى ما وراءه، وإذا غلظ تعذر وصوله إلى داخله، فإذا صادف القلب لينًا علق به وتجمع فيه (^٢).\nقلت: وقيل: أراد بقوله: \"الإيمان يمان\" أن ابتداء الإيمان من اليمن؛ لأن مكة يمانية، وهي مولد رسول الله - ﷺ -، وهو قول أبي عبيد، وقيل: كان - ﵇ - حين قال هذا بتبوك، والمدينة حينئذٍ بينه وبين اليمن، وهو يريد مكة والمدينة. وقيل: أراد الأنصار؛ لأنهم يمانيون.\n_________\n(^١) كذا في الأصل، ولعله سقط: (قال: رسول الله - ﷺ -)؛ فالحديث عن أبي هريرة مرفوعًا.\n(^٢) \"أعلام الحديث\" ٣/ ١٧٨٠.","vol":"21","page":564},{"text":"وقيل: يمان، وأصله يماني، فخففوا ياء النسبة، كما قالوا: تهامون والأشعرون والسعدون، وقيل: إنما قال ذلك حين صرفت القبلة إلى مكة (^١).\nالحديث الثامن:\nحديث عَلْقَمَةَ: كُنَّا جُلُوسًا مَعَ ابن مَسْعُودٍ، فَجَاءَ خَبَّابٌ فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، أَيَسْتَطِيعُ هؤلاء الشَّبَابُ أَنْ يَقْرَءُوا كَمَا تَقْرَأُ .. إلى آخره.\nرواه غندر، عن شعبة، عن سليمان، هو كما تقدم، وليس هذا موضعه، وقول ابن مسعود لخباب: (ألم يأن لهذا الخاتم أن يلقى) يعني: خاتم الذهب الذي رآه في يد خباب.\nفيه: الرفق في الموعظة، وتعليم من لم يعلمه، وأن بعض الصحابة كان يخفى عليه بعض أمر الشارع، وأن على من وعظ قبول الموعظة.\nوفيه: تحريم لباس الذهب على الرجال، إنما [حرم] (^٢) للتشبيه بالنساء أو للكبر والتيه.\n_________\n(^١) انظر: \"غريب الحديث\" ١/ ٢٩٤ - ٢٩٥.\n(^٢) ما بين المعقوفتين زيادة أشار إليها الناسخ فقال في هامش الأصل: لعله سقط: حرم.","vol":"21","page":565},{"text":"<span data-type='title' id=toc-2517>٧٥ - [باب] قِصَّةُ دَوْسٍ وَالطُّفَيْلِ بْنِ عَمْرٍو الدَّوْسِيِّ</span>\n٤٣٩٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ ذَكْوَانَ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: جَاءَ الطُّفَيْلُ بْنُ عَمْرٍو إِلَى النَّبِيِّ - ﷺ - فَقَالَ: إِنَّ دَوْسًا قَدْ هَلَكَتْ، عَصَتْ وَأَبَتْ، فَادْعُ اللهَ عَلَيْهِمْ. فَقَالَ: \"اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِمْ\". [انظر: ٢٩٧٣ - مسلم: ٢٥٢٤ - فتح: ٨/ ١٠١]\n\n٤٣٩٣ - حَدَّثَنِي مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: لَمَّا قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - قُلْتُ فِي الطَّرِيقِ:\nيَا لَيْلَةً مِنْ طُولِهَا وَعَنَائِهَا … عَلَى أَنَّهَا مِنْ دَارَةِ الْكُفْرِ نَجَّتِ\nوَأَبَقَ غُلَامٌ لِي فِي الطَّرِيقِ، فَلَمَّا قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - فَبَايَعْتُهُ، فَبَيْنَا أَنَا عِنْدَهُ إِذْ طَلَعَ الْغُلَامُ، فَقَالَ لِي النَّبِيُّ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، هَذَا غُلَامُك؟ \". فَقُلْتُ: هُوَ لِوَجْهِ اللهِ تَعَالَى. فَأَعْتَقْتُهُ. [انظر:٢٥٣٠ - فتح: ٨/ ١٠١]\nذكر فيه حديث أبي هُرَيْرَة - ﵁ - جَاءَ الطُّفَيْلُ بْنُ عَمْرٍو إِلَى النَّبىِّ - ﷺ - فَقَالَ: إِنَّ دَوْسًا قَدْ هَلَكَتْ، عَصَتْ وَأَبَتْ، فَادْعُ اللهَ عَلَيْهِمْ. قَالَ: \"اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِمْ\".\nوحديثه أيضًا قال: لَمَّا قَدِمْتُ عَلَى رسول الله - ﷺ - قلْتُ فِي الطَّرِيقِ:\nيَا لَيْلَةً مِنْ طُولِهَا وَعَنَائِهَا … عَلَى أَنَّهَا مِنْ دَارَةِ الكُفْرِ نَجَّتِ\nوَأَبَقَ غُلَامٌ لِي فِي الطَّرِيقِ، فَلَمَّا قَدِمْتُ عَلَى رسول الله - ﷺ - فَبَايَعْتُهُ، فَبَيْنَا أَنَا عِنْدَهُ إِذْ طَلَعَ الغُلَامُ، فَقَالَ لِي النَّبِيُّ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، هذا غُلَامُكَ؟ \". فَقُلْتُ: هُوَ لِوَجْهِ اللهِ. فَأَعْتَقْتُهُ.\nادعى الداودي أن قوله: (هلكت)، ليس بمحفوظ، إنما قال: (عصت وأبت). وفيه بعد. وقوله: \"اللهم اهد دوسًا\" فيه حرصه - ﵇ - على من أسلم على يديه. وقوله: (وأبق لي غلام) أنه وهم، وإنما","vol":"21","page":566},{"text":"ضل كل واحد منهما من صاحبه. ولا دليل له على ذلك.\nوقوله: \"هذا غلامك\" لعله أن يكون عرفه بالصفة من أبي هريرة أو تفرس في قصده في ممشاه وممشى أبي هريرة.","vol":"21","page":567},{"text":"<span data-type='title' id=toc-2518>٧٦ - [باب] قِصَّةِ وَفْدِ طَيِّئٍ وَحَدِيثِ عَدِيِّ بْنِ حَاتِمٍ</span>\n٤٣٩٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ الْمَلِكِ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: أَتَيْنَا عُمَرَ فِي وَفْدٍ، فَجَعَلَ يَدْعُو رَجُلًا رَجُلًا وَيُسَمِّيهِمْ، فَقُلْتُ: أَمَا تَعْرِفُنِي يَا أَمِيرَ الْمُؤْمِنِين؟ قَالَ: بَلَى، أَسْلَمْتَ إِذْ كَفَرُوا، وَأَقْبَلْتَ إِذْ أَدْبَرُوا، وَوَفَيْتَ إِذْ غَدَرُوا، وَعَرَفْتَ إِذْ أَنْكَرُوا. فَقَالَ عَدِيٌّ: فَلَا أُبَالِي إِذًا. [مسلم: ٢٥٢٣ - فتح: ٨/ ١٠٢]\nذكر فيه حديث عَمْرِو بْنِ حُرَيْثٍ، عَنْ عَدِيِّ بْنِ حَاتِم - ﵁ - قَالَ: أَتَيْنَا عُمَرَ - ﵁ - فِي وَفْدٍ، فَجَعَلَ يَدْعُو رَجُلًا رَجُلًا وَيُسَمِّيهِمْ، فَقُلتُ: أَمَا تَعْرِفُنِي يَا أَمِيرَ المُؤْمِنِينَ؟ قَالَ: بَلَى، أَسْلَمْتَ إِذْ كَفَرُوا، وَأَقْبَلْتَ إِذْ أَدْبَرُوأ، وَوَفَيْتَ إِذْ غَدَرُوا، وَعَرَفْتَ إِذْ أَنْكَرُوا. فَقَالَ عَدِيٌّ: فَلَا أُبَالِي إِذًا.\nعدي بن حاتم هو ابن عدي بن سعد بن الحشرج الطائي، ولد حاتم الموصوف بالجود، وكان عدي طوالًا من سادات الناس، وكان في الجاهلية نصرانيًّا فلما بعث رسول الله - ﷺ - وأغارت خيله على أرض طيء فرَّ عدي إلى الشام وأخذت خيل المسلمين أخته، فأتي بها رسول الله - ﷺ - فجعلها مع نسائهم في موضع، ومر بها رسول الله - ﷺ - يومًا فأشار إليها فقالت: يا رسول الله، هلك الوالد، وغاب الوافد، وأنا ابنة حاتم، فامنن عليَّ منَّ الله عليك. قال: \"ومن وافدك؟ \" قالت: عدي بن حاتم، قال: \"الفارّ من الله ورسوله؟! \" ثم مضى وتركها، ثم مر بها الغد، فقالت مثل ذلك، ثم الثالث كذلك، فمنَّ عليها وحملها وكساها وأعطاها نفقة، ثم جاء أخوها فأسلم، كما ساقه ابن إسحاق بطوله (^١).\n_________\n(^١) كما في \"سيرة ابن هشام\" ٤/ ٢٤٦.","vol":"21","page":568},{"text":"وقوله: (فجعل يدعو رجلًا رجلًا، فقلت: أما تعرفني؟) يدل أنه قال له: ما اسمك؟ وعمي عن اسمه، ويجري ذلك كثيرًا.","vol":"21","page":569},{"text":"<span data-type='title' id=toc-2519>٧٧ - باب حَجَّةُ الْوَدَاعِ</span>\n٤٣٩٥ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي حَجَّةِ الْوَدَاعِ، فَأَهْلَلْنَا بِعُمْرَةٍ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ كَانَ مَعَهُ هَدْىٌ فَلْيُهْلِلْ بِالْحَجِّ مَعَ الْعُمْرَةِ، ثُمَّ لَا يَحِلَّ حَتَّى يَحِلَّ مِنْهُمَا جَمِيعًا\". فَقَدِمْتُ مَعَهُ مَكَّةَ وَأَنَا حَائِضٌ، وَلَمْ أَطُفْ بِالْبَيْتِ وَلَا بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَشَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: \"انْقُضِي رَأْسَكِ، وَامْتَشِطِي وَأَهِلِّي بِالْحَجِّ وَدَعِي الْعُمْرَةَ \". فَفَعَلْتُ، فَلَمَّا قَضَيْنَا الْحَجَّ أَرْسَلَنِي رَسُولُ اللهِ - ﷺ - مَعَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ إِلَى التَّنْعِيمِ فَاعْتَمَرْتُ، فَقَالَ: \"هَذِهِ مَكَانَ عُمْرَتِكِ\". قَالَتْ: فَطَافَ الَّذِينَ أَهَلُّوا بِالْعُمْرَةِ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ، ثُمَّ حَلُّوا، ثُمَّ طَافُوا طَوَافًا آخَرَ بَعْدَ أَنْ رَجَعُوا مِنْ مِنًى، وَأَمَّا الَّذِينَ جَمَعُوا الْحَجَّ وَالْعُمْرَةَ فَإِنَّمَا طَافُوا طَوَافًا وَاحِدًا. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٨/ ١٠٣]\n\n٤٣٩٦ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: حَدَّثَنِي عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ: إِذَا طَافَ بِالْبَيْتِ فَقَدْ حَلَّ. فَقُلْتُ: مِنْ أَيْنَ قَالَ هَذَا ابْنُ عَبَّاسٍ؟ قَالَ: مِنْ قَوْلِ اللهِ تَعَالَى: ﴿ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ﴾ [الحج: ٣٣] وَمِنْ أَمْرِ النَّبِيِّ - ﷺ - أَصْحَابَهُ أَنْ يَحِلُّوا فِي حَجَّةِ الْوَدَاعِ. قُلْتُ: إِنَّمَا كَانَ ذَلِكَ بَعْدَ الْمُعَرَّفِ. قَالَ: كَانَ ابْنُ عَبَّاسٍ يَرَاهُ قَبْلُ وَبَعْدُ. [مسلم:١٢٤٥ - فتح: ٨/ ١٠٤]\n\n٤٣٩٧ - حَدَّثَنِي بَيَانٌ، حَدَّثَنَا النَّضْرُ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَيْسٍ قَالَ: سَمِعْتُ طَارِقًا، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - قَالَ: قَدِمْتُ عَلَى النَّبِيِّ - ﷺ - بِالْبَطْحَاءِ فَقَالَ: \"أَحَجَجْتَ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"كَيْفَ أَهْلَلْتَ؟ \". قُلْتُ: لَبَّيْكَ بِإِهْلَالٍ كَإِهْلَالِ رَسُولِ اللهِ - ﷺ -. قَالَ: \"طُفْ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ ثُمَّ حِلَّ\". فَطُفْتُ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ، وَأَتَيْتُ امْرَأَةً مِنْ قَيْسٍ فَفَلَتْ رَأْسِي. [انظر: ١٥٥٩ - مسلم:١٢٢١ - فتح: ٨/ ١٠٤]\n\n٤٣٩٨ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِر، أَخْبَرَنَا أَنَسُ بْنُ عِيَاضٍ، حَدَّثَنَا مُوسَى بْنُ","vol":"21","page":570},{"text":"عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ أَخْبَرَهُ، أَنَّ حَفْصَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّ النَّبِيَّ - ﷺ - أَمَرَ أَزْوَاجَهُ أَنْ يَحْلِلْنَ عَامَ حَجَّةِ الْوَدَاعِ، فَقَالَتْ: حَفْصَةُ: فَمَا يَمْنَعُكَ فَقَالَ: \"لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَسْتُ أَحِلُّ حَتَّى أَنْحَرَ هَدْيِي\". [انظر: ١٥٦٦ - مسلم: ١٢٢٩ - فتح: ٨/ ١٠٥]\n\n٤٣٩٩ - حَدَّثَنَا أَبُو الْيَمَانِ قَالَ: حَدَّثَنِي شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ: حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: أَخْبَرَنِي ابْنُ شِهَابٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ امْرَأَةً مِنْ خَثْعَمَ اسْتَفْتَتْ رَسُولَ اللهِ - ﷺ - فِي حَجَّةِ الْوَدَاعِ -وَالْفَضْلُ بْنُ عَبَّاسٍ رَدِيفُ رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ فَرِيضَةَ اللهِ عَلَى عِبَادِهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا لَا يَسْتَطِيعُ أَنْ يَسْتَوِىَ عَلَى الرَّاحِلَةِ، فَهَلْ يَقْضِي أَنْ أَحُجَّ عَنْهُ؟ قَالَ\" \"نَعَمْ\". [انظر: ١٥١٣ - مسلم: ١٣٣٤ - فتح: ٨/ ١٠٥]\n\n٤٤٠٠ - حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا سُرَيْجُ بْنُ النُّعْمَانِ، حَدَّثَنَا فُلَيْحٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: أَقْبَلَ النَّبِيُّ - ﷺ - عَامَ الْفَتْحِ وَهْوَ مُرْدِفٌ أُسَامَةَ عَلَى الْقَصْوَاءِ، وَمَعَهُ بِلَالٌ وَعُثْمَانُ بْنُ طَلْحَةَ حَتَّى أَنَاخَ عِنْدَ الْبَيْتِ، ثُمَّ قَالَ لِعُثْمَانَ \"ائْتِنَا بِالْمِفْتَاحِ\". فَجَاءَهُ بِالْمِفْتَاحِ فَفَتَحَ لَهُ الْبَابَ، فَدَخَلَ النَّبِيُّ - ﷺ - وَأُسَامَةُ وَبِلَالٌ وَعُثْمَانُ، ثُمَّ أَغْلَقُوا عَلَيْهِمِ الْبَابَ، فَمَكَثَ نَهَارًا طَوِيلًا ثُمَّ خَرَجَ، وَابْتَدَرَ النَّاسُ الدُّخُولَ، فَسَبَقْتُهُمْ فَوَجَدْتُ بِلَالًا قَائِمًا مِنْ وَرَاءِ الْبَابِ، فَقُلْتُ لَهُ: أَيْنَ صَلَّى رَسُولُ اللهِ - ﷺ -؟ فَقَالَ: صَلَّى بَيْنَ ذَيْنِكَ الْعَمُودَيْنِ الْمُقَدَّمَيْنِ. وَكَانَ الْبَيْتُ عَلَى سِتَّةِ أَعْمِدَةٍ سَطْرَيْنِ، صَلَّى بَيْنَ الْعَمُودَيْنِ مِنَ السَّطْرِ الْمُقَدَّمِ، وَجَعَلَ بَابَ الْبَيْتِ خَلْفَ ظَهْرِهِ، وَاسْتَقْبَلَ بِوَجْهِهِ الَّذِي يَسْتَقْبِلُكَ حِينَ تَلِجُ الْبَيْتَ بَيْنَهُ وَبَيْنَ الْجِدَارِ، قَالَ وَنَسِيتُ أَنْ أَسْأَلَهُ كَمْ صَلَّى. وَعِنْدَ الْمَكَانِ الَّذِي صَلَّى فِيهِ مَرْمَرَةٌ حَمْرَاءُ. [انظر: ٣٩٧ - مسلم: ١٣٢٩ - فتح: ٨/ ١٠٥]\n\n٤٤٠١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُمَا أَنَّ صَفِيَّةَ بِنْتَ حُيَىٍّ زَوْجَ النَّبِيِّ - ﷺ - حَاضَتْ فِي حَجَّةِ الْوَدَاعِ فَقَالَ النَّبِيُّ - ﷺ -: \"أَحَابِسَتُنَا هِيَ؟ \". فَقُلْتُ:","vol":"21","page":571},{"text":"إِنَّهَا قَدْ أَفَاضَتْ يَا رَسُولَ اللهِ وَطَافَتْ بِالْبَيْتِ. فَقَالَ النَّبِيُّ - ﷺ -: \"فَلْتَنْفِرْ\". [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ٨/ ١٠٦]\n\n٤٤٠٢ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: أَخْبَرَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي عُمَرُ بْنُ مُحَمَّدٍ، أَنَّ أَبَاهُ حَدَّثَهُ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كُنَّا نَتَحَدَّثُ بِحَجَّةِ الْوَدَاعِ وَالنَّبِيُّ - ﷺ - بَيْنَ أَظْهُرِنَا، وَلَا نَدْرِى مَا حَجَّةُ الْوَدَاعِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ ذَكَرَ الْمَسِيحَ الدَّجَّالَ فَأَطْنَبَ فِي ذِكْرِهِ وَقَالَ: \"مَا بَعَثَ اللهُ مِنْ نَبِيٍّ إِلاَّ أَنْذَرَ أُمَّتَهُ، أَنْذَرَهُ نُوحٌ وَالنَّبِيُّونَ مِنْ بَعْدِهِ، وَإِنَّهُ يَخْرُجُ فِيكُمْ، فَمَا خَفِيَ عَلَيْكُمْ مِنْ شَأْنِهِ فَلَيْسَ يَخْفَى عَلَيْكُمْ أَنَّ رَبَّكُمْ لَيْسَ عَلَى مَا يَخْفَى عَلَيْكُمْ -ثَلَاثًا- إِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ، وَإِنَّهُ أَعْوَرُ عَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ\". [انظر: ٣٠٥٧ - مسلم: ١٦٩ - فتح: ٨/ ١٠٦]\n\n٤٤٠٣ - \"أَلَا إِنَّ اللهَ حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَأَمْوَالَكُمْ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا، فِي شَهْرِكُمْ هَذَا، أَلَا هَلْ بَلَّغْتُ؟ \". قَالُوا نَعَمْ. قَالَ: \"اللَّهُمَّ اشْهَدْ -ثَلَاثًا- وَيْلَكُمْ -أَوْ وَيْحَكُمُ- انْظُرُوا، لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". [انظر: ١٧٤٢ - مسلم: ٦٦ - فتح: ٨/ ١٠٦]\n\n٤٤٠٤ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ قَالَ: حَدَّثَنِي زَيْدُ بْنُ أَرْقَمَ أَنَّ النَّبِيَّ - ﷺ - غَزَا تِسْعَ عَشْرَةَ غَزْوَةً، وَأَنَّهُ حَجَّ بَعْدَ مَا هَاجَرَ حَجَّةً وَاحِدَةً لَمْ يَحُجَّ بَعْدَهَا: حَجَّةَ الْوَدَاعِ. قَالَ أَبُو إِسْحَاقَ: وَبِمَكَّةَ أُخْرَى. [انظر: ٣٩٤٩ - مسلم: ١٢٥٤ - فتح: ٨/ ١٠٧]\n\n٤٤٠٥ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَلِيِّ بْنِ مُدْرِكٍ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ، عَنْ جَرِيرٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ فِي حَجَّةِ الْوَدَاعِ لِجَرِيرٍ: \"اسْتَنْصِتِ النَّاسَ\". فَقَالَ: \"لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". [انظر: ١٢١ - مسلم: ٦٥ - فتح: ٨/ ١٠٧]\n\n٤٤٠٦ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنِ ابْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الزَّمَانُ قَدِ اسْتَدَارَ كَهَيْئَةِ يَوْمَ","vol":"21","page":572},{"text":"خَلَقَ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ: ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ، وَذُو الْحِجَّةِ، وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ، أَيُّ شَهْرٍ هَذَا؟ \" قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. قَالَ: \"أَلَيْسَ ذُو الْحِجَّةِ؟ \". قُلْنَا: بَلَى. قَالَ: \"فَأَيُّ بَلَدٍ هَذَا؟ \". قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. قَالَ: \"أَلَيْسَ البَلْدَةَ؟ \". قُلْنَا: بَلَى. قَالَ: \"فَأَيُّ يَوْمَ هَذَا\" قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ، قَالَ: \"أَلَيْسَ يَوْمَ النَّحْرَ؟ \". قُلْنَا: بَلَى. قَالَ: \"فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ -قَالَ مُحَمَّدٌ: وَأَحْسِبُهُ قَالَ: وَأَعْرَاضَكُمْ- عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا، فِي شَهْرِكُمْ هَذَا، وَسَتَلْقَوْنَ رَبَّكُمْ، فَسَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ، أَلَا فَلَا تَرْجِعُوا بَعْدِي ضُلاَّلًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ، أَلَا لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ، فَلَعَلَّ بَعْضَ مَنْ يُبَلَّغُهُ أَنْ يَكُونَ أَوْعَى لَهُ مِنْ بَعْضِ مَنْ سَمِعَهُ\" فَكَانَ مُحَمَّدٌ إِذَا ذَكَرَهُ يَقُولُ: صَدَقَ مُحَمَّدٌ - ﷺ - ثُمَّ قَالَ\" أَلَا هَلْ بَلَّغْتُ؟ \" مَرَّتَيْنِ. [انظر: ٦٧ - مسلم: ١٦٧٩ - فتح: ٨/ ١٠٨]\n\n٤٤٠٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ الثَّوْرِيُّ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، أَنَّ أُنَاسًا مِنَ الْيَهُودِ قَالُوا: لَوْ نَزَلَتْ هَذِهِ الآيَةُ فِينَا لَاتَّخَذْنَا ذَلِكَ الْيَوْمَ عِيدًا. فَقَالَ عُمَرُ: أَيَّةُ آيَةٍ؟ فَقَالُوا: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي﴾ [المائدة:٣]. فَقَالَ عُمَرُ: إِنِّي لأَعْلَمُ أَيَّ مَكَانٍ أُنْزِلَتْ، أُنْزِلَتْ وَرَسُولُ اللهِ - ﷺ - وَاقِفٌ بِعَرَفَةَ. [انظر: ٤٥ - مسلم: ٣٠١٧ - فتح: ٨/ ١٠٨]\n\n٤٤٠٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الأَسْوَدِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ -، فَمِنَّا مَنْ أَهَلَّ بِعُمْرَةٍ، وَمِنَّا مَنْ أَهَلَّ بِحَجَّةٍ، وَمِنَّا مَنْ أَهَلَّ بِحَجٍّ وَعُمْرَةٍ، وَأَهَلَّ رَسُولُ اللهِ - ﷺ - بِالْحَجِّ، فَأَمَّا مَنْ أَهَلَّ بِالْحَجِّ أَوْ جَمَعَ الْحَجَّ وَالْعُمْرَةَ فَلَمْ يَحِلُّوا حَتَّى يَوْمَ النَّحْرِ.","vol":"21","page":573},{"text":"حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ وَقَالَ: مَعَ رَسُولِ اللهِ - ﷺ - فِي حَجَّةِ الْوَدَاعِ.\nحَدَّثَنَا إِسْمَاعِيلُ حَدَّثَنَا مَالِكٌ مِثْلَهُ. [انظر: ٢١٤ - مسلم: ١٢١١ - فتح: ٨/ ١٠٩]\n\n٤٤٠٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ -هُوَ ابْنُ سَعْدٍ- حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ قَالَ: عَادَنِي النَّبِيُّ - ﷺ - فِي حَجَّةِ الْوَدَاعِ مِنْ وَجَعٍ، أَشْفَيْتُ مِنْهُ عَلَى الْمَوْتِ، فَقُلْتُ: يَا رَسُولَ اللهِ، بَلَغَ بِي مِنَ الْوَجَعِ مَا تَرَى، وَأَنَا ذُو مَالٍ وَلَا يَرِثُنِي إِلاَّ ابْنَةٌ لِي وَاحِدَةٌ، أَفَأَتَصَدَّقُ بِثُلُثَىْ مَالِي؟ قَالَ: \"لَا\". قُلْتُ أَفَأَتَصَدَّقُ بِشَطْرِهِ؟ قَالَ: \"لَا\". قُلْتُ: فَالثُّلُثِ؟ قَالَ: \"وَالثُّلُثُ كَثِيرٌ، إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، وَلَسْتَ تُنْفِقُ نَفَقَةً تَبْتَغِي بِهَا، وَجْهَ اللهِ إِلاَّ أُجِرْتَ بِهَا، حَتَّى اللُّقْمَةَ تَجْعَلُهَا فِي فِي امْرَأَتِكَ\". قُلْتُ: يَا رَسُولَ اللهِ، أأُخَلَّفُ بَعْدَ أَصْحَابِي؟ قَالَ: \"إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلًا تَبْتَغِي بِهِ وَجْهَ اللهِ إِلاَّ ازْدَدْتَ بِهِ دَرَجَةً وَرِفْعَةً، وَلَعَلَّكَ تُخَلَّفُ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ، اللَّهُمَّ أَمْضِ لأَصْحَابِي هِجْرَتَهُمْ، وَلَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ. لَكِنِ الْبَائِسُ سَعْدُ ابْنُ خَوْلَةَ\". رَثَى لَهُ رَسُولُ اللهِ - ﷺ - أَنْ تُوُفِّيَ بِمَكَّةَ\". [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح: ٨/ ١٠٩]\n\n٤٤١٠ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ - ﵄ - أَخْبَرَهُمْ أَنَّ رَسُولَ اللهِ - ﷺ - حَلَقَ رَأْسَهُ فِي حَجَّةِ الْوَدَاعِ. [انظر: ١٧٢٦ - مسلم: ١٣٠٤ - فتح: ٨/ ١٠٩]\n\n٤٤١١ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ، حَدَّثَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَخْبَرَهُ ابْنُ عُمَرَ أَنَّ النَّبِيَّ - ﷺ - حَلَقَ فِي حَجَّةِ الْوَدَاعِ وَأُنَاسٌ مِنْ أَصْحَابِهِ، وَقَصَّرَ بَعْضُهُمْ. [١٧٢٦ - مسلم: ١٣٠٤ - فتح: ٨/ ١٠٩]\n\n٤٤١٢ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ. حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ - ﵄ - أَخْبَرَهُ أَنَّهُ أَقْبَلَ يَسِيرُ عَلَى حِمَارٍ، وَرَسُولُ اللهِ - ﷺ -","vol":"21","page":574},{"text":"قَائِمٌ بِمِنًى فِي حَجَّةِ الْوَدَاعِ يُصَلِّي بِالنَّاسِ، فَسَارَ الْحِمَارُ بَيْنَ يَدَىْ بَعْضِ الصَّفِّ، ثُمَّ نَزَلَ عَنْهُ، فَصَفَّ مَعَ النَّاسِ. [انظر: ٧٦ - مسلم: ٥٠٤ - فتح: ٨/ ١٠٩]\n\n٤٤١٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: سُئِلَ أُسَامَةُ وَأَنَا شَاهِدٌ عَنْ سَيْرِ النَّبِيِّ - ﷺ - فِي حَجَّتِهِ، فَقَالَ: الْعَنَقَ، فَإِذَا وَجَدَ فَجْوَةً نَصَّ. [انظر: ١٦٦٦ - مسلم: ١٢٨٦ - فتح: ٨/ ١١٠]\n\n٤٤١٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ الْخَطْمِىِّ، أَنَّ أَبَا أَيُّوبَ أَخْبَرَهُ أَنَّهُ صَلَّى مَعَ رَسُولِ اللهِ - ﷺ - فِي حَجَّةِ الْوَدَاعِ الْمَغْرِبَ وَالْعِشَاءَ جَمِيعًا. [انظر: ١٦٧٤ - مسلم: ١٢٨٧ - فتح: ٨/ ١١٠]\nكانت سنة عشر، سميت بذلك؛ لأنه ودعهم فيها، وتسمى حجة البلاع؛ لقوله: \"هل بلغت\" وحجة الإسلام؛ إذ لا مشرك فيها.\nوعاش بعدها بقية ذي الحجة ثم المحرم وصفر واثني عشر يومًا من ربيع الأول، وتوفي عند ارتفاع نهاره يوم الإثنين.\nوذكر فيه أحاديث:\nأحدها:\nحديث عائشة ﵂: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - في حَجَّةِ الوَدَاعِ، فَأَهْلَلْنَا بِعُمْرَةٍ .. الحديث، وقد سلف في الحج في باب: طواف القارن (^١).\nثانيها:\nحديث ابن عباس ﵄ قال: إِذَا طَافَ بِالْبَيْتِ فليحلل. فَقُلْتُ: مِنْ أَيْنَ (قَالَ) (^٢) هذا ابن عَبَّاسٍ؟ قَالَ: مِنْ قَوْلِ اللهِ تَعَالَى:\n_________\n(^١) سلف برقم (١٦٣٨).\n(^٢) في الأصل: (فقال). والمثبت كما في \"اليونينية\".","vol":"21","page":575},{"text":"﴿ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ﴾ [الحج: ٣٣] وَمِنْ أَمْرِ النَّبِيِّ - ﷺ - أَصْحَابَهُ أَنْ يَحِلُّوا فِي حَجَّةِ الوَدَاعِ. قُلْتُ: إِنَّمَا كَانَ ذَلِكَ بَعْدَ المُعَرَّفِ. فقَالَ: كَانَ ابن عَبَّاس يَرَاهُ قَبْلُ وَبَعْدُ.\nقال الداودي: إن أراد من دخل بعمرة فهو إجماع، وإن أراد من حج فإما كان في ذلك العام حاجًّا إن ثبت ما روي في ذلك. والذي في البخاري أنه أراد الحج عملًا بقوله: (بعد المعرف). أي: بعد الوقوف بعرفة، يقال: عرف الناس إذا شهدوا عرفة.\nوالأصل في ﴿مَحِلُّهَا﴾ الفتح؛ لأنه من حل يحل، إلا أن المعنى: حيث يحل أمره ونحره، وسمي البيت: عتيقًا؛ لقدمه أو لأن الله أعتقه من الجبابرة فلم يغلب عليه جبار قط.\nالحديث الثالث:\nحديث أبي موسى - ﵁ - في قدومه بإهلال كإهلال رسول الله - ﷺ -. سلف في الحج.\nالرابع:\nحديث حفصة ﵂: أَمَرَ رسول الله - ﷺ - أَنْ يَحْلِلْنَ عَامَ حَجَّةِ الوَدَاعِ.\nالخامس:\nحديث ابن عباس ﵄ في الخثعمية، سلفا أيضًا هناك.\nالسادس:\nحديث ابن عمر ﵄: أَقْبَلَ النَّبِيُّ - ﷺ - عَامَ الفَتْحِ وَهْوَ مُرْدِفٌ أُسَامَةَ عَلَى القَصْوَاءِ، وَمَعَهُ بِلَالٌ وَعُثْمَانُ حَتَّى أَنَاخَ عِنْدَ البَيْتِ، وفيه دخوله فيه والصلاة، وقد سلف في الحج حديث ابن عمر","vol":"21","page":576},{"text":"﵄ عن بلال في صلاته في الكعبة وقول البخاري: (حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا سُرَيْجُ بْنُ النُّعْمَانِ) -هو بالسين المهملة- الجوهريُّ من أفراده.\nو(القصواء): بفتح القاف والمد، وهي: المقطوع طرف أذنها، ولم تكن قصواء وإنما هو علم عليها.\nوقوله: (ثم أغلقوا عليهم الباب). كذا في الأصول، وفي بعضها: غلَّقوا بتشديد اللام.\nوقوله: (وكان البيت يومئذ على ستة أعمدة سطرين، صلى بعد العمودين من السطر المقدم) إلى آخره. هو بالسين المهملة من سطرين للجماعة، وللأصيلى بالمعجمة وهو تصحيف كما قاله عياض (^١).\nوقوله: (وعند المكان الذي صلى فيه مرمرة حمراء) أي: حجارة، وجمع مرمرة: مرمر، وهو حجر معروف، قال الكسائي: المرمر: الرخمام حكاه القاضي (^٢).\nالحديث السابع:\nحديث عائشة ﵂ في حيض صفية ﵂، وقد سلف في الحج (^٣).\nالثامن:\nحديث ابن عمر ﵄: كُنَّا نَتَحَدَّثُ عن حجة الوَدَاعِ وَالنَّبِيُّ - ﷺ - بَيْنَ أَظْهُرِنَا، فذكر الحديث، وفي آخره: \"لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". سلف بعضه في الحج.\n_________\n(^١) \"مشارق الأنوار\" ٢/ ٢١٤ - ٢١٥.\n(^٢) السابق ١/ ٣٧٧.\n(^٣) سلف برقم (١٧٣٣).","vol":"21","page":577},{"text":"التاسع:\nحديث زيد بن أرقم - ﵁ - وأَنَّه - ﵇ - غَزَا تِسْعَ عَشْرَةَ غَزْوَةً، وَأَنَّهُ حَجَّ بَعْدَ مَا هَاجَرَ حَجَّةً وَاحِدَةً لَمْ يَحُجَّ بَعْدَهَا: حَجَّةَ الوَدَاعِ. قَالَ أَبُو إِسْحَاقَ: وَبِمَكَّةَ أُخْرى. سلف بعضه أول المغازي.\nالعاشر:\nحديث جرير - ﵁ -: أَنَّه - ﷺ - قَالَ فِي حَجَّةِ الوَدَاعِ: \"اسْتَنْصِتِ النَّاسَ\". فَقَالَ؟ \"لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\".\nالحادي عشر:\n(حديث أبي بكر) (^١) - ﵁ -: \"إن الزمان قَدِ اسْتَدَارَ .. \" إلى آخره، سلف في الحج بنحوه (^٢).\nومعنى الاستدارة: أن الأشهر الحرم لا تبدل، فينتقل إلى غيرها كما كان أهل الجاهلية يفعلون، إذا أرادوا تحليل المحرم أخروه إلى صفر، وقيل: كانوا يؤخرون المحرم إلى صفر؛ لئلا يتوالى عليهم ثلاثة أشهر لا يغزون فيها، ويؤخرون أيضًا رجبًا، فيبدلونه بشعبان؛ ولذلك خصه بقوله: \"رجب مضر الذي بين جمادى وشعبان\" وإنما أضيف إليه مضر؛ أنها كانت تحافظ عليه وتعظمه، وقيل: لأن ربيعة كانت تجعل رمضان رجبًا وترى أن رمضان هو الشهر الرابع من الحرم، وقيل: كانوا يؤخرون أيضًا صفر إلى ربيع الذي بعده إلى ما يليه يعني: يعود التحريم إلى المحرم، وقيل: إنما كانوا يؤخرون المحرم إلى صفر\n_________\n(^١) كذا في الأصل وهو تحريف، والصواب: (أبي بكرة) عن النبي - ﷺ -.\n(^٢) سلف برقم (١٧٤١).","vol":"21","page":578},{"text":"فقط، ثم يعودون فيحرمون المحرم، ومنه قوله تعالى: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾ الآية [التوبة:٣٧].\nومعنى ﴿لِيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللهُ﴾: ليكملوا عدد الأربعة الأشهر، يحرمون ذا القعدة وذا الحجة وصفرًا ورجبًا فيواطئوا العدة، والمواطأة: الموافقة، وقد سلف أنهم جعلوا عامين في ذي القعدة وعامين في ذي الحجة، فاستدار الزمان إلى أن رجع الحج إلى وقتها الأول، والأشهر الحرم إلى ما كانت عليه.\nوقوله: (\"منها أربعة حرم، ثلاث متواليات\") قال ابن التين: صوابه ثلاثة: متوالية ولعله أعاد على المعنى: ثلاث مدد متواليات، فكأنه عبر عن الشهر بالمدد، قال: والأشهر فتح (قاف) (^١) ذي القعدة وحاء ذي الحجة (^٢) وعدهما من سنتين، وقيل: من سنة (^٣). وقوله تعالى: ﴿فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ﴾ أكثر المفسرين على أن الضمير عائد على الأربعة الحرم لا على الاثني عشر.\n_________\n(^١) في الأصل: باب، وهو تحريف، والمثبت هو الصواب.\n(^٢) قلت: حكى غير واحد أن الأشهر في ذي الحجة كسر الحاء -على عكس ما أورده المصنف- كالنووي في \"شرحه\" ١١/ ١٦٨، والبعلي في \"المطلع\" ص ١٥٤، والسيوطي في \"الديباج\" ٤/ ٢٨٢، بينما حُكي مثل الذي ذكر المصنف عن صاحب \"المطالع\" كذا ذكره البعلي في \"المطلع\" ص ١٦٧.\n(^٣) فائدة: قال النووي: اختلفوا في الأدب المستحب في كيفية عدّها، فقالت طائفة من أهل الكوفة وأهل الأدب: يقال: المحرم ورجب وذو القعدة وذو الحجة: ليكون الأربعة من سنة واحدة. وقال علماء المدينة والبصرة وجماهير العلماء: هي ذو القعدة وذو الحجة والمحرم ورجب، ثلاثة سرد وواحد فرد، وهذا هو الصحيح الذي جاءت به الأحاديث الصحيحة، وعلى هذا الاستعمال أطبق الناس من الطوائف كلها. \"شرح مسلم\" ١١/ ١٦٨، وانظر: ١/ ١٨٢ - ١٨٣ حيث ذكر النووي أن أبا جعفر النحاس حكى ذلك في كتابه \"صناعة الكتاب\".","vol":"21","page":579},{"text":"الحديث الثاني عشر:\nحديث طَارِقِ بْنِ شِهَاب، أَنَّ أُنَاسًا مِنَ اليَهُودِ قَالُوا: لَوْ نَزَلَتْ هذِه الآيَةُ فِينَا لَاتَّخَذْنَا ذَلِكَ اليَومَ عِيدًا. فَقَالَ عُمَرُ - ﵁ -: أَيَّةُ آيَةٍ؟ فَقَالُوا: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي﴾ [المائدة: ٣]. فَقَالَ عُمَرُ: إِنِّي لأَعْلَمُ أَيَّ مَكَانٍ أُنْزِلَتْ، أُنْزِلَتْ وَرَسُولُ اللهِ - ﷺ - وَاقِفٌ بِعَرَفَةَ.\nيأتي إن شاء الله تعالى في التفسير في المائدة (^١).\nالحديث الثالث عشر:\nحديث عائشة ﵂: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ -، فَمِنَّا مَنْ أَهَل بِعُمْرَةٍ .. الحديث سلف في الحج (^٢).\nالحديث الرابع عشر:\nحديث عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ: عَادَنِي رسول الله - ﷺ - فِي حَجَّةِ الوَدَاعِ .. الحديث سلف في الجنائز وقد أوصله البخاري فيها والوصايا (^٣).\nوفيه: وجوب نفقة الزوجات وقد أدخله البخاري فيها.\nوقوله: (رثى له أن مات بمكة) هو من قول الزهري، كما نص عليه الحديث.\nالحديث الخامس عشر:\nحديث ابن عمر ﵄: أنه - ﷺ - حَلَقَ رَأْسَهُ فِي حَجَّةِ الوَداعِ.\n_________\n(^١) سيأتي برقم (٤٦٠٦).\n(^٢) سلف برقم (١٥٦٢).\n(^٣) سلف برقم (١٢٩٥، ٢٧٤٢).","vol":"21","page":580},{"text":"سلف في بابه، ومالك يرى على من لبّد أن يحلق للاتباع (^١). وفي لفظ: وأناس من أصحابه وقصّر بعضهم.\nالحديث السادس عشر:\nحديث ابن عباس ﵄: أَنَّهُ أَقْبَلَ يَسِيرُ عَلَى حِمَارٍ، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ فِي حَجَّةِ الوَدَاعِ يُصَلِّي بِالنَّاسِ، فَسَارَ الحِمَارُ بَيْنَ يَدَيْ بَعْضِ الصَّفِّ، ثُمَّ نَزَلَ عَنْهُ فَصَفَّ مَعَ النَّاسِ، سلف في الصلاة (^٢).\nالحديث السابع عشر:\nحديث هِشَامٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: سُئِلَ أُسَامَةُ -وَأَنَا شَاهِدٌ- عَنْ سَيْرِ رسول الله - ﷺ - فِي حَجَّتِهِ، فَقَالَ: العَنَقَ، فَإِذَا وَجَدَ فَجْوَةً نَصَّ، سلف في الحج.\nالحديث الثامن عشر:\nحديث أبي أيوب - ﵁ -: أَنَّهُ صَلىَ مَعَ رَسُولِ اللهِ - ﷺ - في حَجَّةِ الوَدَاعِ المَغْرِبَ وَالْعِشَاءَ جَمِيعًا، سلف فيه أيضًا وذلك بالمزدلفة كما ذكره هناك\n_________\n(^١) انظر: \"المنتقى\" ٣/ ٣٤.\n(^٢) سلف برقم (٤٩٣).","vol":"21","page":581},{"text":"<span data-type='title' id=toc-2520>٧٨ - باب غَزْوَةُ تَبُوكَ (^١)، وَهْيَ غَزْوَةُ الْعُسْرَةِ</span>\n٤٤١٥ - حَدَّثَنِي مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ أَرْسَلَنِي أَصْحَابِي إِلَى رَسُولِ اللهِ - ﷺ - أَسْأَلُهُ الْحُمْلَانَ لَهُمْ، إِذْ هُمْ مَعَهُ فِي جَيْشِ الْعُسْرَةِ -وَهْيَ غَزْوَةُ تَبُوكَ- فَقُلْتُ: يَا نَبِيَّ اللهِ، إِنَّ أَصْحَابِي أَرْسَلُونِي إِلَيْكَ لِتَحْمِلَهُمْ. فَقَالَ: \"وَاللهِ لَا أَحْمِلُكُمْ عَلَى شَيْءٍ\". وَوَافَقْتُهُ، وَهْوَ غَضْبَانُ وَلَا أَشْعُرُ، وَرَجَعْتُ حَزِينًا مِنْ مَنْعِ النَّبِيِّ - ﷺ -، وَمِنْ مَخَافَةِ أَنْ يَكُونَ النَّبِيُّ - ﷺ - وَجَدَ فِي نَفْسِهِ عَلَيَّ، فَرَجَعْتُ إِلَى أَصْحَابِي فَأَخْبَرْتُهُمُ الَّذِي قَالَ النَّبِيُّ - ﷺ -، فَلَمْ أَلْبَثْ إِلاَّ سُوَيْعَةً إِذْ سَمِعْتُ بِلَالًا يُنَادِى: أَيْ عَبْدَ اللهِ بْنَ قَيْسٍ. فَأَجَبْتُهُ، فَقَالَ: أَجِبْ رَسُولَ اللهِ - ﷺ - يَدْعُوكَ، فَلَمَّا أَتَيْتُهُ، قَالَ: \"خُذْ هَذَيْنِ الْقَرِينَيْنِ - وَهَذَيْنِ الْقَرِينَيْنِ لِسِتَّةِ أَبْعِرَةٍ ابْتَاعَهُنَّ حِينَئِذٍ مِنْ سَعْدٍ - فَانْطَلِقْ بِهِنَّ إِلَى أَصْحَابِكَ فَقُلْ: إِنَّ اللهَ -أَوْ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - يَحْمِلُكُمْ عَلَى هَؤُلَاءِ فَارْكَبُوهُنَّ\". فَانْطَلَقْتُ إِلَيْهِمْ بِهِنَّ، فَقُلْتُ: إِنَّ النَّبِيَّ - ﷺ - يَحْمِلُكُمْ عَلَى هَؤُلَاءِ، وَلَكِنِّي وَاللهِ لَا أَدَعُكُمْ حَتَّى يَنْطَلِقَ مَعِي بَعْضُكُمْ إِلَى مَنْ سَمِعَ مَقَالَةَ رَسُولِ اللهِ - ﷺ -، لَا تَظُنُّوا أَنِّي حَدَّثْتُكُمْ شَيْئًا لَمْ يَقُلْهُ رَسُولُ اللهِ - ﷺ - فَقَالُوا لِي: إِنَّكَ عِنْدَنَا لَمُصَدَّقٌ، وَلَنَفْعَلَنَّ مَا أَحْبَبْتَ. فَانْطَلَقَ أَبُو مُوسَى بِنَفَرٍ مِنْهُمْ حَتَّى أَتَوُا الَّذِينَ سَمِعُوا قَوْلَ رَسُولِ اللهِ - ﷺ - مَنْعَهُ إِيَّاهُمْ، ثُمَّ إِعْطَاءَهُمْ بَعْدُ، فَحَدَّثُوهُمْ بِمِثْلِ مَا حَدَّثَهُمْ بِهِ أَبُو مُوسَى. [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح: ٨/ ١١٠]\n\n٤٤١٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنِ الْحَكَمِ، عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ إِلَى تَبُوكَ، وَاسْتَخْلَفَ عَلِيًّا فَقَالَ: أَتُخَلِّفُنِي فِي الصِّبْيَانِ وَالنِّسَاءِ قَالَ: \"أَلَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى، إِلاَّ أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي؟ \". وَقَالَ أَبُو دَاوُدَ: حَدَّثَنَا شُعْبَة، عَنِ الْحَكَمِ: سَمِعْتُ مُصْعَبًا. [انظر: ٣٧٠٦ - مسلم: ٢٤٠٤ - فتح: ٨/ ١١٢]\n_________\n(^١) قال الحافظ في \"الفتح\" ٨/ ١١١: هكذا أورد المصنف هذا الترجمة بعد حجة الوداع، وهو خطأ وما أظن ذلك إلا من النساخ؛ فإن غزوة تبوك كانت في شهر رجب من ستة تسع قبل حجة الوداع بلا خلاف. اهـ.","vol":"21","page":582},{"text":"٤٤١٧ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: سَمِعْتُ عَطَاءً يُخْبِرُ قَالَ: أَخْبَرَنِي صَفْوَانُ بْنُ يَعْلَى بْنِ أُمَيَّةَ، عَنْ أَبِيهِ قَالَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - الْعُسْرَةَ قَالَ: كَانَ يَعْلَى: يَقُولُ تِلْكَ الْغَزْوَةُ أَوْثَقُ أَعْمَالِي عِنْدِي. قَالَ عَطَاءٌ: فَقَالَ صَفْوَانُ: قَالَ يَعْلَى: فَكَانَ لِي أَجِيرٌ فَقَاتَلَ إِنْسَانًا، فَعَضَّ أَحَدُهُمَا يَدَ الآخَرِ -قَالَ عَطَاءٌ: فَلَقَدْ أَخْبَرَنِي صَفْوَانُ أَيُّهُمَا عَضَّ الآخَرَ فَنَسِيتُهُ- قَالَ: فَانْتَزَعَ الْمَعْضُوضُ يَدَهُ مِنْ فِي الْعَاضِّ، فَانْتَزَعَ إِحْدَى ثَنِيَّتَيْهِ، فَأَتَيَا النَّبِيَّ - ﷺ - فَأَهْدَرَ ثَنِيَّتَهُ. قَالَ عَطَاءٌ وَحَسِبْتُ أَنَّهُ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَفَيَدَعُ يَدَهُ فِي فِيكَ تَقْضَمُهَا، كَأَنَّهَا فِي فِي فَحْلٍ يَقْضَمُهَا؟! \". [انظر: ١٨٤٨ - مسلم:١٦٧٤ - فتح: ٨/ ١١٢]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أَبِي مُوسى - ﵁ - أَرْسَلَنِي أَصْحَابِي إِلَى رَسُولِ اللهِ - ﷺ - أَسْأَلُهُ الحُمْلَانَ، إِذْ [هم] (^١) مَعَهُ فِي جَيْشِ العُسْرَةِ -وَهْيَ غَزْوَةُ تبوكَ- فَقَالَ: \"والله لَا أَحْمِلُكُمْ\". ثم بعث إليه فحملهم .. الحديث.\nثانيها:\nحديث يَحْيَى، عَنْ شُعْبَةَ، عَنِ الحَكَمِ، عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ إِلَى تَبُوكَ، وَاسْتَخْلَفَ عَلِيًّا - ﵁ - قَالَ: أَتُخَلّفُنِي فِي الصِّبْيَانِ وَالنّسَاءِ؟ قَالَ: \"ألا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسى، إِلَّا أَنَّهُ ليس (^٢) نَبِئ بَعْدِي؟ \". وَقَالَ أَبُو دَاوُدَ: حدثنا شُعْبَةُ، عَنِ الحَكَمِ: سَمِعْتُ مُصْعَبًا.\n_________\n(^١) ساقطة في الأصل.\n(^٢) كذا با لأصل، وعلَّم فوقها (خـ)، وكتب في الهامش: خـ: (لا). [قلت: إشارة إلى نسخة].","vol":"21","page":583},{"text":"ثالثها:\nحديث يَعْلَى - ﵁ -: غَزَوْتُ مَعَ رَسِولِ الله - ﷺ - العُسْرَةَ. فذكر حديث العض، وقد سلف في الإجارة (^١).\nالشرح:\nتبوك: المشهور فيها ترك الصرف؛ للتأنيث والعلمية، وجاء في موضع من البخاري: (حتى بلغ تبوكًا) (^٢) تغليبًا للموضع.\nوسميت تبوك؛ بالعين التي أمر رسول الله - ﷺ - الناس ألا يمسوا من مائها شيئًا، فسبق إليها رجلان، وهي تبض بشيء من ماء، فجعلا يدخلان فيها سهمين ليكثر ماؤها، فسبهما رسول الله - ﷺ - وقال لهما -فيما ذكر القتبي-: \"مازلتما تبوكانها منذ اليوم\". قاله القتبي. فبذلك سميت العين تبوك. والبوك كالنقش والحفر في الشيء. يقال منه: باك الحمار الأتان يبوكها إذا (نزا) (^٣) عليها. قلت: قد سماها رسول الله - ﷺ - بذلك، ففي \"صحيح مسلم\": \"إنكم ستأتون عين تبوك غدًا إن شاء الله، وإنكم لن تأتوها حتى يضحي النهار، فمن جاءها فلا يمس من مائها شيئًا حتى آتي\" (^٤). ولابن إسحاق: فقال: \"من سبق إليها\" قالوا: يارسول الله فلان وفلان وفلان (^٥).\n_________\n(^١) سلف برقم (٢٢٦٥).\n(^٢) قال النووي في \"شرح مسلم\" ١٧/ ٨٩: هكذا هو في أكثر النسخ تبوكا بالنصب -[قلت: يعني عند مسلم في حديث (٢٧٦٩)]- وكذا هو في نسخ البخاري وكأنه صرفها لإرادة الموضع دون البقعة اهـ وكذا أشار الحافظ في \"الفتح\" ٨/ ١١٨ أنها في رواية: (تبوكًا)، دون تعيين أو عزو.\n(^٣) في الأصل: (نزل)، ولعله تصحيف، والمثبت من \"الصحاح\" ٤/ ١٥٧٦.\n(^٤) مسلم (٧٠٦/ ١٠) بعد حديث (٢٢٨١).\n(^٥) انظر: \"سيرة ابن هشام\" ٤/ ١٨٢.","vol":"21","page":584},{"text":"وعند الواقدي: سبق إليها (أربعة) (^١) من المنافقين معتب بن قشير والحارث بن يزيد الطائي ووديعة بن ثابت وزيد بن لصيت.\nوذكر ابن عائذ أنه - ﵇ - اغترف غرفة منها فمضمض بها فاه، ثم بصقه فيها، ففارت عينها حتى امتلأت حتى الساعة، وبينها وبين المدينة أربعة عشر مرحلة، وبينها وبين دمشق إحدى عشرة مرحلة، وهي آخر غزاة غزاها بنفسه، وخرج إليها -كما قال ابن سعد- في رجب سنة تسع يوم الخميس، وسميت العسرة -كما قال الله تعالى: ﴿الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ﴾ [التوبة: ١١٧] وخرجوا في حر شديد، وكان الرجلان والثلاثة على البعير الواحد، فعطشوا يومًا عطشًا شديدًا، فأقبلوا ينحرون الإبل و(يشربون) (^٢) أكراشها ويشربون ما فيها، فكان ذلك عسرة من الماء، وعسرة من الطهر، وعسرة من النفقة، وكان إذا أراد غزوة ورى بغيرها [إلا هذه الغزوة] (^٣) فإنه أعلمهم بها؛ ليأخذوا عدة سفرهم، وليتأهبوا له لبعده ومشقته؛ ولما بلغه أن الروم جمعت جموعًا كثيرة بالشام، وأن هرقل قد رزق أصحابه لسنة، وأجلبت معه لخم وجذام وعاملة وغسان، وقدموا مقدماتهم إلى البلقاء، فثدب رسول الله الناس إلى الخروج وأعلمهم بالمكان الذي يريد، ليتأهبوا لذلك، وذلك في حر شديد، واستخلف على المدينة محمد بن مسلمة، وهو أثبت عندنا (^٤) -وخالفه ابن عبد البر، فقال: الأثبت: علي بن أبي طالب- فلما سار تخلف ابن أُبي ومن كان معه، فقدم\n_________\n(^١) وقع في الأصل: (أربعون) والمثبت وهو الصواب من هامشها، وكتب بجوارها: لعله الصواب.\n(^٢) جاء في هامش الأصل: لعله: (ويشقون)، وفي \"الطبقات\" ٢/ ١٦٧ ويعصرون.\n(^٣) ليس في الأصل، والسياق يقتضيها.\n(^٤) \"الطبقات\" ٢/ ١٦٥ - ١٦٦.","vol":"21","page":585},{"text":"- ﵇ - تبوك في ثلاثين ألفًا من الناس، وكانت الخيل عشرة آلاف، وأقام بها عشرين يومًا، يقصر الصلاة وعند (ابن عبد البر) (^١): بضعة عشر يومًا، ولحقه أبو ذر وأبو خيثمة السالمي، ثم انصرف - ﵇ - ولم يلق كيدًا وقدم المدينة في رمضان سنة تسع.\nوعند البيهقي: كان معه [زيادة] (^٢) على ثلاثين ألفًا من الناس، وحمل فيها عثمان على ثلاثمائة بعير بأحلاسها وأقتابها (^٣).\nوعند الواقدي: بسبع مائة بعير ومائة فرس.\nوفي \"الصحابة\" لابن الأثير عن أبي زرعة: شهد معه تبوك أربعون ألفًا. وفي كتاب الحاكم (^٤)، عن أبي زرعة: سبعون ألفًا (^٥).\nويجوز أن يكون عد مرة المتبوع، ومرة المتبوع والتابع.\nقال البيهقي: وقد روي في سبب خروجه - ﵇ - إلى تبوك وسبب رجوعه خبر إن صح ثم ذكر من حديث شهر بن حوشب، عن عبد الرحمن بن عثمان أن اليهود أتوا رسول الله - ﷺ - فقالوا: يا أبا القاسم، إن كنت\n_________\n(^١) في الأصل: ابن سعد، وهو خطأ، ولعله سبق القلم؛ فإنه يحكي قول ابن سعد ثم اعترض بقول ابن عبد البر في مدة الإقامة وهذا القول أورده ابن عبد البر في \"الدرر\" ص ٢٤٢.\n(^٢) زيادة ليست في الأصل، مثبتة من قول البيهقي.\n(^٣) \"دلائل النبوة\" ٥/ ٢١٤، ٢١٩.\n(^٤) ورد بهامش الأصل: وهذا أيضًا في \"علوم أبي عمرو بن الصلاح\". [قلت: انظر \"علوم الحديث\" ص ٢٩٧.\n(^٥) ساق الخطيب البغدادي كلام أبي زرعة في \"الجامع\" ٢/ ٢٩٣، بإسناده إليه؛ وفيه شهد مع النبي - ﷺ - حجة الوداع أربعون ألفًا، وشهد معه تبوك سبعون ألفا. اهـ فاتضح -أو لعله- أن ما نقله المصنف عن ابن الأثير فيه انتقال نظر أو تحريف، والعزو إلى هنا أولى.","vol":"21","page":586},{"text":"صادقًا أنك نبي فالحق بالشام فإنها أرض المحشر وأرض الأنبياء. فصدق ما قالوا، فغزا غزوة تبوك لا يريد إلا الشام، فلما بلغ تبوك أنزل الله عليه آيات من سورة بني إسرائيل: ﴿وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا﴾ إلى قوله: ﴿تَحْوِيلًا﴾ [الإسراء: ٧٦ - ٧٧] وأمره تعالى بالرجوع إلى المدينة. وقال: \"فيها محياك، وفيها مماتك، ومنها تبعث\" الحديث (^١).\nفصل:\nولما رجع أمر بهدم مسجد الضرار، وسمى لحذيفة المنافقين الذين أرادوا المكر به، وهم: عبد الله بن سعد بن أبي سرح، وأبو حاضر الأعرابي، وعامر، وأبو عامر الراهب -وهو رأسهم، ولأجله بني المسجد- والجلاس بن سويد بن الصامت، ومجمع بن جارية وفليح التيمي، وحصين بن نمير، وطعمة بن أبيرق، وعبد الله بن عيينة ومرة بن الربيع، قال: ومات هؤلاء الاثنا عشر منافقين محاربين لله\nولرسول الله - ﷺ - (^٢). وادعى ابن الجوزي أن الجلاس تاب وحسنت حاله. وقال ابن حبيب في مجمع: له استقامة وصحبة.\nفصل:\nومن المنافقين على زمنه أوس بن قيظي وبجاد بن عثمان الضبيعي، وكان ممن بنى مسجد النفاق وكذلك بحزج وبشر بن أبيرق أبو طعمة، وبشر بن زياد أخو رافع، وثعلبة بن حاطب، وجارية بن عامر بن مجمع، والجد بن عبد الله من أصحاب عقبة تبوك، والجد بن قيس،\n_________\n(^١) \"دلائل النبوة\" ٥/ ٢٥٤ - ٢٥٥.\n(^٢) المصدر السابق ٥/ ٢٥٧ - ٢٥٩.","vol":"21","page":587},{"text":"والحارث بن زيد أحد من سبق إلى عين تبوك، والحارث بن سويد الذي قتل المجذر وحاطب بن أمية بن نافع، وحدير بن أبي حدير، وخذام بن خالد، وخذام بن وداعة، وداعس اليهودي، ودري بن الحارث الأوسي، ورافع بن حريملة، ورافع بن زياد، ورافع بن زيد، ورفاعة بن رافع، وقيل: رفاعة بن زيد بن التابوت -عم قتادة بن النعمان- وقيل: (…) (^١) وزيد بن جارية. وقيل: يزيد. وقيل: ثابت، وزيد بن عمرو، وزيد بن اللصيت، وقيل: النصيت، وسعد بن حنيف، وسعد بن زرارة، وسلسلة بن برهام،\nوسلالة بن الحمام، وسوقة بن عدي الساعدي، وسويد اليهودي والضحاك بن خليفة وعبد الله بن أبي، وعبد الله بن (…) (^٢)، وعباد بن حنيف، وعدي بن ربيعة، وعقبة بن كديم، وقزمان، وقيس بن رفاعة، وقيس بن زيد. وقيل: ابن يزيد، وقيس بن عمرو، وكنانة بن صوريا ومالك بن أبي (توفل) (^٣)، ومبشر بن أبيرق، وقال ابن ماكولا: له صحبة واستقامة، ومخشي بن حمير الأشجعي، وقيل: تاب، ومربع بن قيظي الأعمى، ومسعود بن أوس بن زيد بن أصرم، ومعتب -وقيل: مغيث- بن قشير، ومعمر بن عمرو بن أوفى، ونبتل بن الحارث، ووديعة بن جذام، ووديعة بن ثابت، ووديعة بن عامر، ويزيد بن جارية بن مجمع -وقيل: تاب- وقد سلف، (وأبو خيثمة) (^٤) بن اللأزعر.\n_________\n(^١) كلمة غير واضحة بالأصل.\n(^٢) كلمة غير واضحة بالأصل، ولعلها: ربيل، وقد جاء بهامش الأصل تعليق عليها؛ لكنه غير واضح أيضًا.\n(^٣) ورد في هامش الأصل: لعل صوابه: نوفل. اهـ. [قلت: وفي عدد من المصادر: قوقل].\n(^٤) كذا في الأصل، وفي غير ما مصدر: أبو حبيبة. انظر: \"تاريخ الطبري\" ٢/ ١٨٦، \"تاريخ الإسلام\" للذهبي ٢/ ٣٨ - ٤٠.","vol":"21","page":588},{"text":"فصل:\nقوله في الحديث الأول: \"خذ هذين القرينين (وهذين) (^١) القرينين\" أراد: النظيرين المتساويين في السن.\nوقوله: (\"هذين\"). قال ابن التين: صوابه: هاتين؛ لأن القرينين مؤنثان.\nوقوله: (ابتاعهم) وفي بعض النسخ: (ابتاعهن). وهو صوابه أو ابتاعها؛ لأنه جمع ما لا يعقل.\nفصل:\nوالحديث الثاني من أعظم مناقب عليّ - ﵁ -.\nوقوله: (قال أبو داود، ثنا شعبة ..) إلى آخره. أسنده البيهقي في \"دلائله\" من حديث يونس بن حبيب، ثنا أبو داود الطيالسي، ثنا شعبة فذكره (^٢).\nفصل:\nوالعض بالأسنان، وأصله عضض على وزن: علم، وقيل: على وزن: ضرب، والأول أوضح؛ لقوله تعالى: ﴿وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ﴾ الفرقان: ٢٧] والثنية: مقدم الأسنان، وهي أربعة: ثنتان من الأعلى وثنتان من الأسفل. ويقضمها: يخلعها، وهو بفتح الضاد. يقال: قضمت الدابة شعيرها تقضمه، أي: أكلته.\n_________\n(^١) في الأصل (هذه)، والمثبت هو الصحيح الموافق للنص.\n(^٢) \"دلائل النبوة\" ٥/ ٢٢٠، وهو في \"مسند الطيالسي\" ١/ ١٧٠ (٢٠٦).","vol":"21","page":589},{"text":"<span data-type='title' id=toc-2521>٧٩ - باب حَدِيثُ كَعْبِ بْنِ مَالِكٍ وَقَوْلُ اللهِ تعالى ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ [التوبة:١١٨]\n٤٤١٨ </span>- حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، أَنَّ عَبْدَ اللهِ بْنَ كَعْبِ بْنِ مَالِكٍ -وَكَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ حِينَ عَمِيَ- قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حِينَ تَخَلَّفَ عَنْ قِصَّةِ تَبُوكَ، قَالَ كَعْبٌ: لَمْ أَتَخَلَّفْ عَنْ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةٍ غَزَاهَا إِلاَّ فِي غَزْوَةِ تَبُوكَ، غَيْرَ أَنِّي كُنْتُ تَخَلَّفْتُ فِي غَزْوَةِ بَدْرٍ، وَلَمْ يُعَاتِبْ أَحَدًا تَخَلَّفَ عَنْهَا، إِنَّمَا خَرَجَ رَسُولُ اللهِ - ﷺ - يُرِيدُ عِيرَ قُرَيْشٍ، حَتَّى جَمَعَ اللهُ بَيْنَهُمْ وَبَيْنَ عَدُوِّهِمْ عَلَى غَيْرِ مِيعَادٍ، وَلَقَدْ شَهِدْتُ مَعَ رَسُولِ اللهِ - ﷺ - لَيْلَةَ الْعَقَبَةِ حِينَ تَوَاثَقْنَا عَلَى الإِسْلَامِ، وَمَا أُحِبُّ أَنَّ لِي بِهَا مَشْهَدَ بَدْرٍ، وَإِنْ كَانَتْ بَدْرٌ أَذْكَرَ فِي النَّاسِ مِنْهَا، كَانَ مِنْ خَبَرِي أَنِّي لَمْ أَكُنْ قَطُّ أَقْوَى وَلَا أَيْسَرَ حِينَ تَخَلَّفْتُ عَنْهُ فِي تِلْكَ الْغَزْوَةِ، وَاللهِ مَا اجْتَمَعَتْ عِنْدِي قَبْلَهُ رَاحِلَتَانِ قَطُّ حَتَّى جَمَعْتُهُمَا فِي تِلْكَ الْغَزْوَةِ، وَلَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - يُرِيدُ غَزْوَةً إِلاَّ وَرَّى بِغَيْرِهَا، حَتَّى كَانَتْ تِلْكَ الْغَزْوَةُ، غَزَاهَا رَسُولُ اللهِ - ﷺ - فِي حَرٍّ شَدِيدٍ، وَاسْتَقْبَلَ سَفَرًا بَعِيدًا وَمَفَازًا وَعَدُوًّا كَثِيرًا، فَجَلَّى لِلْمُسْلِمِينَ أَمْرَهُمْ لِيَتَأَهَّبُوا أُهْبَةَ غَزْوِهِمْ، فَأَخْبَرَهُمْ بِوَجْهِهِ الَّذِي يُرِيدُ، وَالْمُسْلِمُونَ مَعَ رَسُولِ اللهِ - ﷺ - كَثِيرٌ، وَلَا يَجْمَعُهُمْ كِتَابٌ حَافِظٌ -يُرِيدُ الدِّيوَانَ- قَالَ كَعْبٌ فَمَا رَجُلٌ يُرِيدُ أَنْ يَتَغَيَّبَ إِلاَّ ظَنَّ أَنْ سَيَخْفَى لَهُ مَا لَمْ يَنْزِلْ فِيهِ وَحْيُ اللهِ، وَغَزَا رَسُولُ اللهِ - ﷺ - تِلْكَ الْغَزْوَةَ حِينَ طَابَتِ الثِّمَارُ وَالظِّلَالُ، وَتَجَهَّزَ رَسُولُ اللهِ - ﷺ - وَالْمُسْلِمُونَ مَعَهُ، فَطَفِقْتُ أَغْدُو لِكَىْ أَتَجَهَّزَ مَعَهُمْ فَأَرْجِعُ وَلَمْ أَقْضِ شَيْئًا، فَأَقُولُ فِي نَفْسِي أَنَا قَادِرٌ عَلَيْهِ. فَلَمْ يَزَلْ يَتَمَادَى بِي حَتَّى اشْتَدَّ بِالنَّاسِ الْجِدُّ، فَأَصْبَحَ رَسُولُ اللهِ - ﷺ - وَالْمُسْلِمُونَ مَعَهُ وَلَمْ أَقْضِ مِنْ جَهَازِى شَيْئًا، فَقُلْتُ: أَتَجَهَّزُ بَعْدَهُ بِيَوْمٍ أَوْ يَوْمَيْنِ ثُمَّ أَلْحَقُهُمْ، فَغَدَوْتُ بَعْدَ أَنْ فَصَلُوا لأَتَجَهَّزَ، فَرَجَعْتُ وَلَمْ أَقْضِ شَيْئًا، ثُمَّ غَدَوْتُ ثُمَّ رَجَعْتُ وَلَمْ أَقْضِ شَيْئًا، فَلَمْ يَزَلْ بِي حَتَّى أَسْرَعُوا وَتَفَارَطَ الْغَزْوُ، وَهَمَمْتُ أَنْ أَرْتَحِلَ فَأُدْرِكَهُمْ، وَلَيْتَنِي فَعَلْتُ، فَلَمْ يُقَدَّرْ لِي ذَلِكَ، فَكُنْتُ إِذَا خَرَجْتُ فِي النَّاسِ بَعْدَ خُرُوجِ","vol":"21","page":590},{"text":"رَسُولِ اللهِ - ﷺ - فَطُفْتُ فِيهِمْ، أَحْزَنَنِي أَنِّي لَا أَرَى إِلاَّ رَجُلًا مَغْمُوصًا عَلَيْهِ النِّفَاقُ، أَوْ رَجُلًا مِمَّنْ عَذَرَ اللهُ مِنَ الضُّعَفَاءِ، وَلَمْ يَذْكُرْنِي رَسُولُ اللهِ - ﷺ - حَتَّى بَلَغَ تَبُوكَ، فَقَالَ وَهْوَ جَالِسٌ فِي الْقَوْمِ بِتَبُوكَ: \"مَا فَعَلَ كَعْبٌ؟ \". فَقَالَ رَجُلٌ مِنْ بَنِي سَلِمَةَ: يَا رَسُولَ اللهِ، حَبَسَهُ بُرْدَاهُ وَنَظَرُهُ فِي عِطْفِهِ. فَقَالَ مُعَاذُ بْنُ جَبَلٍ: بِئْسَ مَا قُلْتَ، وَاللهِ يَا رَسُولَ اللهِ مَا عَلِمْنَا عَلَيْهِ إِلاَّ خَيْرًا. فَسَكَتَ رَسُولُ اللهِ - ﷺ -. قَالَ كَعْبُ بْنُ مَالِكٍ: فَلَمَّا بَلَغَنِي أَنَّهُ تَوَجَّهَ قَافِلًا حَضَرَنِي هَمِّي، وَطَفِقْتُ أَتَذَكَّرُ الْكَذِبَ وَأَقُولُ: بِمَاذَا أَخْرُجُ مِنْ سَخَطِهِ غَدًا؟ وَاسْتَعَنْتُ عَلَى ذَلِكَ بِكُلِّ ذِي رَأْيٍ مِنْ أَهْلِي، فَلَمَّا قِيلَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ أَظَلَّ قَادِمًا، زَاحَ عَنِّي الْبَاطِلُ، وَعَرَفْتُ أَنِّي لَنْ أَخْرُجَ مِنْهُ أَبَدًا بِشَيْءٍ فِيهِ كَذِبٌ؛ فَأَجْمَعْتُ صِدْقَهُ، وَأَصْبَحَ رَسُولُ اللهِ - ﷺ - قَادِمًا، وَكَانَ إِذَا قَدِمَ مِنْ سَفَرٍ بَدَأَ بِالْمَسْجِدِ فَيَرْكَعُ فِيهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ لِلنَّاسِ، فَلَمَّا فَعَلَ ذَلِكَ جَاءَهُ الْمُخَلَّفُونَ، فَطَفِقُوا يَعْتَذِرُونَ إِلَيْهِ، وَيَحْلِفُونَ لَهُ، وَكَانُوا بِضْعَةً وَثَمَانِينَ رَجُلًا فَقَبِلَ مِنْهُمْ رَسُولُ اللهِ - ﷺ - عَلَانِيَتَهُمْ، وَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ، وَوَكَلَ سَرَائِرَهُمْ إِلَى اللهِ، فَجِئْتُهُ فَلَمَّا سَلَّمْتُ عَلَيْهِ تَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ، ثُمَّ قَالَ: \"تَعَالَ\". فَجِئْتُ أَمْشِي حَتَّى جَلَسْتُ بَيْنَ يَدَيْهِ، فَقَالَ لِي: \"مَا خَلَّفَكَ؟ أَلَمْ تَكُنْ قَدِ ابْتَعْتَ ظَهْرَكَ؟! \". فَقُلْتُ: بَلَى، إِنِّي وَاللهِ لَوْ جَلَسْتُ عِنْدَ غَيْرِكَ مِنْ أَهْلِ الدُّنْيَا، لَرَأَيْتُ أَنْ سَأَخْرُجُ مِنْ سَخَطِهِ بِعُذْرٍ، وَلَقَدْ أُعْطِيتُ جَدَلًا، وَلَكِنِّي وَاللهِ لَقَدْ عَلِمْتُ لَئِنْ حَدَّثْتُكَ الْيَوْمَ حَدِيثَ كَذِبٍ تَرْضَى بِهِ عَنِّي لَيُوشِكَنَّ اللهُ أَنْ يُسْخِطَكَ عَلَيَّ، وَلَئِنْ حَدَّثْتُكَ حَدِيثَ صِدْقٍ تَجِدُ عَلَيَّ فِيهِ إِنِّي لأَرْجُو فِيهِ عَفْوَ اللهِ، لَا وَاللهِ مَا كَانَ لِي مِنْ عُذْرٍ، وَاللهِ مَا كُنْتُ قَطُّ أَقْوَى وَلَا أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَمَّا هَذَا فَقَدْ صَدَقَ، فَقُمْ حَتَّى يَقْضِيَ اللهُ فِيكَ\". فَقُمْتُ وَثَارَ رِجَالٌ مِنْ بَنِي سَلِمَةَ فَاتَّبَعُونِي، فَقَالُوا لِي: وَاللهِ مَا عَلِمْنَاكَ كُنْتَ أَذْنَبْتَ ذَنْبًا قَبْلَ هَذَا، وَلَقَدْ عَجَزْتَ أَنْ لَا تَكُونَ اعْتَذَرْتَ إِلَى رَسُولِ اللهِ - ﷺ - بِمَا اعْتَذَرَ إِلَيْهِ الْمُتَخَلِّفُونَ، قَدْ كَانَ كَافِيَكَ ذَنْبَكَ اسْتِغْفَارُ رَسُولِ اللهِ - ﷺ - لَكَ. فَوَاللهِ مَا زَالُوا يُؤَنِّبُونِي حَتَّى أَرَدْتُ أَنْ أَرْجِعَ فَأُكَذِّبُ نَفْسِي، ثُمَّ قُلْتُ لَهُمْ: هَلْ لَقِيَ هَذَا مَعِي أَحَدٌ؟ قَالُوا: نَعَمْ، رَجُلَانِ قَالَا مِثْلَ مَا قُلْتَ، فَقِيلَ لَهُمَا مِثْلُ مَا قِيلَ لَكَ. فَقُلْتُ: مَنْ هُمَا؟ قَالُوا: مُرَارَةُ بْنُ","vol":"21","page":591},{"text":"الرَّبِيعِ الْعَمْرِيُّ وَهِلَالُ بْنُ أُمَيَّةَ الْوَاقِفِيُّ. فَذَكَرُوا لِي رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَا بَدْرًا فِيهِمَا إِسْوَةٌ، فَمَضَيْتُ حِينَ ذَكَرُوهُمَا لِي، وَنَهَى رَسُولُ اللهِ - ﷺ - الْمُسْلِمِينَ عَنْ كَلَامِنَا أَيُّهَا الثَّلَاثَةُ مِنْ بَيْنِ مَنْ تَخَلَّفَ عَنْهُ، فَاجْتَنَبَنَا النَّاسُ وَتَغَيَّرُوا لَنَا حَتَّى تَنَكَّرَتْ فِي نَفْسِي الأَرْضُ، فَمَا هِيَ الَّتِي أَعْرِفُ، فَلَبِثْنَا عَلَى ذَلِكَ خَمْسِينَ لَيْلَةً. فَأَمَّا صَاحِبَايَ فَاسْتَكَانَا وَقَعَدَا فِي بُيُوتِهِمَا يَبْكِيَانِ، وَأَمَّا أَنَا فَكُنْتُ أَشَبَّ الْقَوْمِ وَأَجْلَدَهُمْ، فَكُنْتُ أَخْرُجُ فَأَشْهَدُ الصَّلَاةَ مَعَ الْمُسْلِمِينَ وَأَطُوفُ فِي الأَسْوَاقِ، وَلَا يُكَلِّمُنِي أَحَدٌ، وَآتِى رَسُولَ اللهِ - ﷺ - فَأُسَلِّمُ عَلَيْهِ وَهْوَ فِي مَجْلِسِهِ بَعْدَ الصَّلَاةِ، فَأَقُولُ فِي نَفْسِي: هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلَامِ عَلَيَّ أَمْ لَا؟ ثُمَّ أُصَلِّي قَرِيبًا مِنْهُ فَأُسَارِقُهُ النَّظَرَ، فَإِذَا أَقْبَلْتُ عَلَى صَلَاتِي أَقْبَلَ إِلَيَّ، وَإِذَا الْتَفَتُّ نَحْوَهُ أَعْرَضَ عَنِّي، حَتَّى إِذَا طَالَ عَلَيَّ ذَلِكَ مِنْ جَفْوَةِ النَّاسِ مَشَيْتُ حَتَّى تَسَوَّرْتُ جِدَارَ حَائِطِ أَبِي قَتَادَةَ وَهْوَ ابْنُ عَمِّي وَأَحَبُّ النَّاسِ إِلَيَّ، فَسَلَّمْتُ عَلَيْهِ، فَوَاللهِ مَا رَدَّ عَلَيَّ السَّلَامَ، فَقُلْتُ: يَا أَبَا قَتَادَةَ، أَنْشُدُكَ بِاللهِ هَلْ تَعْلَمُنِي أُحِبُّ اللهَ وَرَسُولَهُ؟ فَسَكَتَ، فَعُدْتُ لَهُ فَنَشَدْتُهُ، فَسَكَتَ، فَعُدْتُ لَهُ فَنَشَدْتُهُ. فَقَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. فَفَاضَتْ عَيْنَايَ، وَتَوَلَّيْتُ حَتَّى تَسَوَّرْتُ الْجِدَارَ، قَالَ: فَبَيْنَا أَنَا أَمْشِي بِسُوقِ الْمَدِينَةِ إِذَا نَبَطِيٌّ مِنْ أَنْبَاطِ أَهْلِ الشَّأْمِ مِمَّنْ قَدِمَ بِالطَّعَامِ يَبِيعُهُ بِالْمَدِينَةِ يَقُولُ: مَنْ يَدُلُّ عَلَى كَعْبِ بْنِ مَالِكٍ؟ فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ، حَتَّى إِذَا جَاءَنِي دَفَعَ إِلَيَّ كِتَابًا مِنْ مَلِكِ غَسَّانَ، فَإِذَا فِيهِ: أَمَّا بَعْدُ، فَإِنَّهُ قَدْ بَلَغَنِي أَنَّ صَاحِبَكَ قَدْ جَفَاكَ، وَلَمْ يَجْعَلْكَ اللهُ بِدَارِ هَوَانٍ وَلَا مَضْيَعَةٍ، فَالْحَقْ بِنَا نُوَاسِكَ. فَقُلْتُ لَمَّا قَرَأْتُهَا: وَهَذَا أَيْضًا مِنَ الْبَلَاءِ. فَتَيَمَّمْتُ بِهَا التَّنُّورَ فَسَجَرْتُهُ بِهَا، حَتَّى إِذَا مَضَتْ أَرْبَعُونَ لَيْلَةً مِنَ الْخَمْسِينَ إِذَا رَسُولُ رَسُولِ اللهِ - ﷺ - يَأْتِينِي، فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - يَأْمُرُكَ أَنْ تَعْتَزِلَ امْرَأَتَكَ. فَقُلْتُ: أُطَلِّقُهَا أَمْ مَاذَا أَفْعَلُ؟ قَالَ: لَا، بَلِ اعْتَزِلْهَا وَلَا تَقْرَبْهَا. وَأَرْسَلَ إِلَى صَاحِبَيَّ مِثْلَ ذَلِكَ، فَقُلْتُ لاِمْرَأَتِي: الْحَقِي بِأَهْلِكِ فَتَكُونِي عِنْدَهُمْ حَتَّى يَقْضِيَ اللهُ فِي هَذَا الأَمْرِ. قَالَ كَعْبٌ: فَجَاءَتِ امْرَأَةُ هِلَالِ بْنِ أُمَيَّةَ رَسُولَ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ هِلَالَ بْنَ أُمَيَّةَ شَيْخٌ ضَائِعٌ لَيْسَ لَهُ خَادِمٌ فَهَلْ تَكْرَهُ أَنْ أَخْدُمَهُ، قَالَ: \"لَا،","vol":"21","page":592},{"text":"وَلَكِنْ لَا يَقْرَبْكِ\". قَالَتْ: إِنَّهُ وَاللهِ مَا بِهِ حَرَكَةٌ إِلَى شَيْءٍ، وَاللهِ مَا زَالَ يَبْكِي مُنْذُ كَانَ مِنْ أَمْرِهِ مَا كَانَ إِلَى يَوْمِهِ هَذَا. فَقَالَ لِي بَعْضُ أَهْلِي: لَوِ اسْتَأْذَنْتَ رَسُولَ اللهِ - ﷺ - فِي امْرَأَتِكَ كَمَا أَذِنَ لاِمْرَأَةِ هِلَالِ بْنِ أُمَيَّةَ أَنْ تَخْدُمَهُ فَقُلْتُ: وَاللهِ لَا أَسْتَأْذِنُ فِيهَا رَسُولَ اللهِ - ﷺ -، وَمَا يُدْرِينِي مَا يَقُولُ رَسُولُ اللهِ - ﷺ - إِذَا اسْتَأْذَنْتُهُ فِيهَا وَأَنَا رَجُلٌ شَابٌّ. فَلَبِثْتُ بَعْدَ ذَلِكَ عَشْرَ لَيَالٍ، حَتَّى كَمَلَتْ لَنَا خَمْسُونَ لَيْلَةً مِنْ حِينِ نَهَى رَسُولُ اللهِ - ﷺ - عَنْ كَلَامِنَا، فَلَمَّا صَلَّيْتُ صَلَاةَ الْفَجْرِ صُبْحَ خَمْسِينَ لَيْلَةً، وَأَنَا عَلَى ظَهْرِ بَيْتٍ مِنْ بُيُوتِنَا، فَبَيْنَا أَنَا جَالِسٌ عَلَى الْحَالِ الَّتِي ذَكَرَ اللهُ -قَدْ ضَاقَتْ عَلَيَّ نَفْسِي، وَضَاقَتْ عَلَيَّ الأَرْضُ بِمَا رَحُبَتْ- سَمِعْتُ صَوْتَ صَارِخٍ أَوْفَى عَلَى جَبَلِ سَلْعٍ بِأَعْلَى صَوْتِهِ: يَا كَعْبُ بْنَ مَالِكٍ، أَبْشِرْ. قَالَ فَخَرَرْتُ سَاجِدًا، وَعَرَفْتُ أَنْ قَدْ جَاءَ فَرَجٌ، وَآذَنَ رَسُولُ اللهِ - ﷺ - بِتَوْبَةِ اللهِ عَلَيْنَا حِينَ صَلَّى صَلَاةَ الْفَجْرِ، فَذَهَبَ النَّاسُ يُبَشِّرُونَنَا، وَذَهَبَ قِبَلَ صَاحِبَيَّ مُبَشِّرُونَ، وَرَكَضَ إِلَيَّ رَجُلٌ فَرَسًا، وَسَعَى سَاعٍ مِنْ أَسْلَمَ فَأَوْفَى عَلَى الْجَبَلِ، وَكَانَ الصَّوْتُ أَسْرَعَ مِنَ الْفَرَسِ، فَلَمَّا جَاءَنِي الَّذِي سَمِعْتُ صَوْتَهُ يُبَشِّرُنِي نَزَعْتُ لَهُ ثَوْبَيَّ، فَكَسَوْتُهُ إِيَّاهُمَا بِبُشْرَاهُ، وَاللهِ مَا أَمْلِكُ غَيْرَهُمَا يَوْمَئِذٍ، وَاسْتَعَرْتُ ثَوْبَيْنِ فَلَبِسْتُهُمَا، وَانْطَلَقْتُ إِلَى رَسُولِ اللهِ - ﷺ - فَيَتَلَقَّانِي النَّاسُ فَوْجًا فَوْجًا يُهَنُّونِي بِالتَّوْبَةِ، يَقُولُونَ: لِتَهْنِكَ تَوْبَةُ اللهِ عَلَيْكَ. قَالَ كَعْبٌ: حَتَّى دَخَلْتُ الْمَسْجِدَ، فَإِذَا رَسُولُ اللهِ - ﷺ - جَالِسٌ حَوْلَهُ النَّاسُ، فَقَامَ إِلَيَّ طَلْحَةُ بْنُ عُبَيْدِ اللهِ يُهَرْوِلُ حَتَّى صَافَحَنِي وَهَنَّانِي، وَاللهِ مَا قَامَ إِلَيَّ رَجُلٌ مِنَ الْمُهَاجِرِينَ غَيْرُهُ، وَلَا أَنْسَاهَا لِطَلْحَةَ، قَالَ كَعْبٌ: فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللهِ - ﷺ - قَالَ رَسُولُ اللهِ - ﷺ - وَهْوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُورِ: \"أَبْشِرْ بِخَيْرِ يَوْمٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّكَ\". قَالَ: قُلْتُ أَمِنْ عِنْدِكَ يَا رَسُولَ اللهِ أَمْ مِنْ عِنْدِ اللهِ، قَالَ: \"لَا، بَلْ مِنْ عِنْدِ اللهِ\". وَكَانَ رَسُولُ اللهِ - ﷺ - إِذَا سُرَّ اسْتَنَارَ وَجْهُهُ حَتَّى كَأَنَّهُ قِطْعَةُ قَمَرٍ، وَكُنَّا نَعْرِفُ ذَلِكَ مِنْهُ، فَلَمَّا جَلَسْتُ بَيْنَ يَدَيْهِ قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَإِلَى رَسُولِ اللهِ. قَالَ رَسُولُ اللهِ - ﷺ -: \"أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ، فَهُوَ خَيْرٌ لَكَ\". قُلْتُ: فَإِنِّي","vol":"21","page":593},{"text":"أُمْسِكُ سَهْمِي الَّذِي بِخَيْبَرَ. فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ اللهَ إِنَّمَا نَجَّانِي بِالصِّدْقِ، وَإِنَّ مِنْ تَوْبَتِي أَنْ لَا أُحَدِّثَ إِلاَّ صِدْقًا مَا بَقِيتُ. فَوَاللهِ مَا أَعْلَمُ أَحَدًا مِنَ الْمُسْلِمِينَ أَبْلَاهُ اللهُ فِي صِدْقِ الْحَدِيثِ مُنْذُ ذَكَرْتُ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - أَحْسَنَ مِمَّا أَبْلَانِي، مَا تَعَمَّدْتُ مُنْذُ ذَكَرْتُ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - إِلَى يَوْمِي هَذَا كَذِبًا، وَإِنِّي لأَرْجُو أَنْ يَحْفَظَنِي اللهُ فِيمَا بَقِيتُ وَأَنْزَلَ اللهُ عَلَى رَسُولِهِ - ﷺ - ﴿لَقَدْ تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ﴾ إِلَى قَوْلِهِ: ﴿وَكُونُوا مَعَ الصَّادِقِينَ﴾ [التوبة: ١١٧ - ١١٩] فَوَاللهِ مَا أَنْعَمَ اللهُ عَلَيَّ مِنْ نِعْمَةٍ قَطُّ بَعْدَ أَنْ هَدَانِي لِلإِسْلَامِ أَعْظَمَ فِي نَفْسِي مِنْ صِدْقِي لِرَسُولِ اللهِ - ﷺ -، أَنْ لَا أَكُونَ كَذَبْتُهُ فَأَهْلِكَ كَمَا هَلَكَ الَّذِينَ كَذَبُوا، فَإِنَّ اللهَ قَالَ لِلَّذِينَ كَذَبُوا حِينَ أَنْزَلَ الْوَحْيَ شَرَّ مَا قَالَ: لأَحَدٍ، فَقَالَ ﵎: ﴿سَيَحْلِفُونَ بِاللهِ لَكُمْ إِذَا انْقَلَبْتُمْ﴾ إِلَى قَوْلِهِ: ﴿فَإِنَّ اللهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ﴾. قَالَ كَعْبٌ: وَكُنَّا تَخَلَّفْنَا أَيُّهَا الثَّلَاثَةُ عَنْ أَمْرِ أُولَئِكَ الَّذِينَ قَبِلَ مِنْهُمْ رَسُولُ اللهِ - ﷺ - حِينَ حَلَفُوا لَهُ، فَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ وَأَرْجَأَ رَسُولُ اللهِ - ﷺ - أَمْرَنَا حَتَّى قَضَى اللهُ فِيهِ، فَبِذَلِكَ قَالَ اللهُ: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ [التوبة: ١١٨] وَلَيْسَ الَّذِي ذَكَرَ اللهُ مِمَّا خُلِّفْنَا عَنِ الْغَزْوِ، إِنَّمَا هُوَ تَخْلِيفُهُ إِيَّانَا وَإِرْجَاؤُهُ أَمْرَنَا عَمَّنْ حَلَفَ لَهُ وَاعْتَذَرَ إِلَيْهِ، فَقَبِلَ مِنْهُ. [انظر: ٢٧٥٧ - مسلم: ٧١٦، ٢٧٦٩ - فتح: ٨/ ١١٣]\nذكر فيه قصته بطولها، وقد سلف بعضه في الجهاد، وأشرنا إلى أن البخاري خرجه في عشرة مواضع في \"صحيحه\" مطولًا ومختصرًا (^١).\nوقوله: (ولم يعاتب أحدًا تخلف عنها) -يعني: بدرًا- وقد سلف هناك: ولم يعاتب الله أحدًا تخلف عنها -بزيادة الجلالة-.\nوقوله: (إلا ورى بغيرها) أي: ستر، كما سلف في موضعه.\nوقوله: (فجلا للمسلمين) أي: كشف وبيّن وأظهر، مثل قوله\n_________\n(^١) سلف برقم (٢٧٥٧، ٢٩٤٧، ٢٩٥٠، ٣٠٨٨، ٣٥٥٦، ٣٨٨٩، ٣٩٥١) وسيأتي برقم (٤٦٧٣، ٤٦٧٦، ٤٦٧٧، ٤٦٧٨، ٦٢٥٥، ٦٦٩٠، ٧٢٢٥).","vol":"21","page":594},{"text":"تعالى: ﴿لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ﴾ [الأعراف: ١٨٧] وهو مخفف (^١).\nوقوله: (ليتأهبوا أهبة غزوهم) وفي بعض النسخ (عدوهم) والأُهبة -بضم الهمزة- ما يحتاجون إليه ويستعدونه.\nوقوله: (حتى اشتد بالناس الجد) الجد -بكسر الدال (^٢) - جهاد في الشيء والمبالغة فيه. قال ابن التين: وضبط في بعض الكتب برفع (الناس) على أنه فاعل، ويكون الجد منصوبًا بإسقاط حرف الخفض، وقيل: نعت لمصدر محذوف، فكأنه قال: أشتد الناسُ الاشتداد الجد، ويجوز نصب (الناس) ورفع (الجد) على إسقاط الخافض من (الناس).\nوقوله: (حتى أسرعوا وتفارط الغزو) أي: تباعد، ويئست من اللحاق وكل شيء سبق فقد فرط.\nوقوله: (وليتني فعلت) فيه: تمني ما فات فعله.\nوقوله: (مغموصًا عليه النفاق) وفي مسلم: (في النفاق) (^٣) أي: متهمًا مستحقرًا. يقال: غمصت فلانًا واغتمصته إذا استحقرته واستصغرته. وقوله: (فقال رجل من بني سلمة -هو بكسر اللام- يا رسول الله حبسه برداه ونظره في عطفه) البرد: واحد البرود، وعطفه: جانبه. يقال: ثنى فلان عليَّ عطفه، أي: أعرض عليَّ.\n_________\n(^١) ورد بهامش الأصل: وكذا ضبطه النووي، والذي يظهر لي أن التشديد أفصح كقوله ﴿لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ﴾ أو أنه يقال بالتشديد والتخفيف، والتشديد أفصح. والله أعلم.\n(^٢) كذا بالأصل، ولعلها: الجيم.\n(^٣) مسلم (٢٧٦٩).","vol":"21","page":595},{"text":"وقوله: (فقال معاذ: بئس ما قلت) فيه: كراهة السب لمن يشار إليه بالشرف.\nوقوله: (فأجمعت صدقه) أي: عزمت عليه.\nوقوله: (ليوشكن الله أن يسخطك عليّ)، أي: يعجلني. يقال: أوشك فلان خروجًا، من العجلة.\nوقوله: (وثار رجال من بني سلمة) أي: هبوا - (وقد كان كافيك ذنبك استغفار رسول الله - ﷺ -)، أي: كافيك من ذنبك، فأسقط حرف الجر، ونصب (كافيك)؛ لأنه خبر كان واسمها استغفار.\nوقوله: (يؤنبوني) أي: يلوموني، وفيه: التأسي بالغير، فإن المصيبة إذا عمَّت هانت بخلاف ما إذا خصت، وهذا في الدنيا موجود، وفي الآخرة مفقود، قال تعالى: ﴿وَلَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ (٣٩)﴾ [الزخرف: ٣٩]، وفي نهي الناس عن كلامهم أن للإمام أن يؤدب بعض أصحابه بالهجران، وإن جاوز ذلك ثلاثة أيام.\nوقوله في مرارة بن الربيع العمري، وهلال بن أمية الواقفي أنهما ممن شهد بدرًا غريب ذلك كما نبهت عليه فيما مضى، ولم يذكر أحد من أهل السير أنهما شهداها (^١).\nوقوله: (ونهى المسلمين عن كلامنا أيها الثلاثة) هو بالرفع، وموضعه بالنصب على الاختصاص.\n_________\n(^١) ممن قال بشهودهما إياها ابن عبد البر وابن الأثير وابن حجر، انظر: \"الاستيعاب\" ٣/ ٤٣٩ (٢٣٩٠)، ٤/ ١٠٣ (٢٧١٨) و\"أسد الغابة\" ٥/ ١٣٤، ٤٠٦ (٤٨١٤، ٥٣٨١) و\"الإصابة\" ٣/ ٣٩٦، ٦٠٦ (٧٨٦٥، ٧٩٧٨).","vol":"21","page":596},{"text":"قال سيبويه: عن العرب: اللهم [اغفر] (^١) لنا أيتها العصابة (^٢).\nوقوله: (من جفوة الناس) هو بفتح الجيم، أي: من جفائهم.\n(وتسورت الجدار): علوت سوره، وأبو قتادة هو: الحارث بن ربعي.\nومعنى (أنشدك): أسألك، وأصله رفع الصوت بذلك.\nوقوله: (ولامضيعة) هو بإسكان الضاد وكسرها، أي: حيث يضاع حقك. وقوله: (فتيممت بها التنور) أي: قصدته وأحرقتها. وأنثه على معنى الصحيفة.\nوقوله: (فسجرته بها) أي: حميته، وحميت البئر: ملأته ماء، وسجرت السماء بالمطر.\nوقوله: (فقلت لامرأتي: الحقي بأهلك فكوثي عندهم حتى يقضي الله) عبر عن الإشارة بالقول، وإلا فقد نهى عن مكالمته.\nوفيه: إحراق الكتاب الذي فيه المكروه.\nوفيه: اعتزال النساء عند الذنب الذي لا يعلم المخرج منه.\nوقوله: (أوفى على جبل سلع) أي: أشرف وصعد وعلا، وسلع: جبل معروف بالمدينة.\nوقوله: (فخررت ساجدًا) فيه: سجود الشكر، وكرهه مالك. وذكر ابن القصار جوازه.\nوقوله: (نزعت له ثوبيَّ، فكسوته إياهما ببشراه ووالله ما أملك غيرهما يومئذ) أي: من اللباس، وإلا فكان له مال، ولذلك قال: (إن من توبتي أن أنخلع من مالي صدقة)\n_________\n(^١) زيادة ليست في الأصل مثبتة من \"الكتاب\" لسيبويه.\n(^٢) \"الكتاب\" ٢/ ٢٣٢.","vol":"21","page":597},{"text":"وقوله: (فتلقاني الناس فوجًا فوجًا) أي: جماعة جماعة.\nوقوله: (لتهنك توبة الله عليك) هو بكسر النون، وصوب ابن التين الفتح؛ لأن أصله يهنأ بفتح النون.\nوقوله: (فقام إليَّ طلحة بن عبيد الله) كانا أخوين آخى بينهما - ﷺ -.\nوقوله: \"أمسك عليك بعضر مالك\" فيه: التصدق بكل ماله. ولعله علم منه أنه لا يقدر على الصبر على الضرر والإطاقة.\nوقوله: (ماأعلم أحدًا أبلاه الله في صدق الحديث)، يقال: أبلاه الله بلاءً حسنًا، وبلوت. يكون للخير والشر. قال تعالى: ﴿وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً﴾ [الأنبياء: ٣٥] والمراد هنا النعمة، ومنه قوله تعالى: ﴿وَفِي ذَلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ﴾ [البقرة: ٤٩] أي: نقمة، وأصله الاختبار، وأكثر ما يأتي مطلقًا في الشر، فإذا جاء في الخير جاء مقيدًا، كما قال: بلاءً حسنًا، وقال ابن قتيبة: يقال: أبلاه الله يبليه أو بلاءً حسنًا، وبلاه يبلوه بلاءً في الشر (^١). وقال صاحب \"الأفعال\": بلاه الله بالخير والشر بلاءً اختبره به ومنعه له. وأبلاه بلاء حسنًا: فعله به (^٢).\nوقوله: (أن لا أكون كذبته) قال القاضي: كذا في نسخ البخاري ومسلم (^٣).\nوالمعنى: أن أكون كذبته، و(لا) زائدة، كما قال: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾ [الأعراف: ١٢] أي: أن تسجد.\n_________\n(^١) \"أدب الكاتب\" ص (٢٥٩).\n(^٢) \"الأفعال\" لابن القطاع ١/ ١٠٣.\n(^٣) \"إكمال المعلم\" ٨/ ٢٨٤.","vol":"21","page":598},{"text":"وقوله: (قال كعب: كنا تخلفنا) كذا في البخاري، وفي مسلم: خُلفنا.\nوقوله: (وأرجأ رسول الله) أي: أخر. وقول كعب في تفسير ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ [التوبة: ١١٨] ليس هو تخليفه عن الغزو، وإنما هو تخليفه إيانا وإرجاؤه، ولما يأمرنا عمن حلف له واعتذر إليه فقبل منه.\nحكي عن محمد بن يزيد أنه قال: معنى ﴿خُلِّفُوا﴾: ولَّوا؛ لأن معنى خلفت فلانًا: فارقته قاعدًا عما نهضت فيه (^١) وفسرها عكرمة: خلفوا: أقاموا بعقب النبي - ﷺ - (^٢).\nوقرأ جعفر بن محمد: (خالفوا) (^٣). وقال أبو مالك: معناه: عن التوبة (^٤).\nوفي حديث كعب غير ما سلف: ذكر الرجل في مكانه ليوفي بالحديث على وجهه، وفيه: تفضيل كعب ببيعة العقبة؛ لأنها أول بيعة في الإسلام، وذلك أنهم واعدوا رسول الله - ﷺ - أن يأتيهم إلى المدينة مهاجرًا إذا أُذن له.\nوفيه: أنه كان من السابقين الأولين الذين صلوا القبلتين، وغير ذلك.\n_________\n(^١) \"تفسير الطبري\" ٦/ ٥٠٨.\n(^٢) \"معاني القرآن\" للنحاس ٣/ ٢٦٤.\n(^٣) هي من القراءات الشاذة كما ذكرها ابن جني في \"المحتسب\" ١/ ٣٠٥ - ٣٠٦.\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٦/ ١٩٠٥ و\"معاني القرآن\" ٣/ ٢٦٤.","vol":"21","page":599},{"text":"<span data-type='title' id=toc-2522>٨٠ - [باب] نُزُولُ النَّبِيِّ - ﷺ - الْحِجْرَ</span>\n٤٤١٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: لَمَّا مَرَّ النَّبِيُّ - ﷺ - بِالْحِجْرِ قَالَ: \"لَا تَدْخُلُوا مَسَاكِنَ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ، أَنْ يُصِيبَكُمْ مَا أَصَابَهُمْ إِلاَّ أَنْ تَكُونُوا بَاكِينَ\". ثُمَّ قَنَّعَ رَأْسَهُ وَأَسْرَعَ السَّيْرَ حَتَّى أَجَازَ الْوَادِيَ. [انظر: ٤٣٣ - مسلم: ٢٩٨٠ - فتح: ٨/ ١٢٥]\n\n٤٤٢٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لأَصْحَابِ الْحِجْرِ: \"لَا تَدْخُلُوا عَلَى هَؤُلَاءِ الْمُعَذَّبِينَ إِلاَّ أَنْ تَكُونُوا بَاكِينَ، أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ\". [انظر: ٤٣٣ - مسلم:٢٩٨٠ - فتح: ٨/ ١٢٥]\nذكر فيه حديث ابن عمر ﵄: لَمَّا مَرَّ النَّبِيُّ - ﷺ - بِالْحِجْرِ قَالَ: \"لَا تَدْخُلُوا مَسَاكِنَ الذِينَ ظَلَمُوا أَنْفُسَهُمْ، أَنْ يُصِيبَكُم مَا أَصَابَهُمْ، إِلَّا أَنْ تَكُونُوا بَاكِينَ\". ثُمَّ قَنَّعَ رَأْسَهُ وَأَسْرَعَ السَّيْرَ حَتَّى أَجَازَ الوَادِيَ.\nثم ذكره بلفظ آخر أنه - ﷺ - قَالَ لأَصْحَابِ الحِجْرِ: \"لَا تَدْخُلُوا عَلَى هؤلاء المُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، أَن يُصِيبَكُمْ مَا أَصَابَهُم\".\nهذا الحديث سلف في الصلاة في باب: الصلاة في مواضع الخسف (^١) وأن معنى قوله: \"أن يصيبكم\" أي: خشية أن يصيبكم، وقيل: لئلا يصيبكم، وإن أخذ على البخاري في قوله: نزوله وإنما مر به مسرعا، ومعنى (يقنع رأسه): ستره، وأرض ثمود بين الحجاز والشام، وقد أسلفنا هناك أن ذلك كان في طريقه إلى تبوك، وكذلك ذكره البخاري هنا، وكره مالك في \"المدونة\" الطلب في قبور الجاهلية\n_________\n(^١) سبق برقم (٤٣٣).","vol":"21","page":600},{"text":"وبيوتهم، وعلل لأجل الحديث؛ لأنه لا ينبغي أن يدخل عليهم إلا للاعتبار والبكاء لا لطلب الدنيا، وقيل: خيفة مصادمة قبر نبي أو صالح (^١).\n_________\n(^١) \" المدونة\" ١/ ٢٤٩.","vol":"21","page":601},{"text":"<span data-type='title' id=toc-2523>٨١ - باب</span>\n٤٤٢١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ عَنِ اللَّيْثِ، عَنْ عَبْدِ الْعَزِيزِ بْنِ أَبِي سَلَمَةَ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ نَافِعِ بْنِ جُبَيْرٍ، عَنْ عُرْوَةَ بْنِ الْمُغِيرَةِ، عَنْ أَبِيهِ الْمُغِيرَةِ بْنِ شُعْبَةَ قَالَ: ذَهَبَ النَّبِيُّ - ﷺ - لِبَعْضِ حَاجَتِهِ، فَقُمْتُ أَسْكُبُ عَلَيْهِ الْمَاءَ -لَا أَعْلَمُهُ إِلاَّ قَالَ فِي غَزْوَةِ تَبُوكَ- فَغَسَلَ وَجْهَهُ، وَذَهَبَ يَغْسِلُ ذِرَاعَيْهِ فَضَاقَ عَلَيْهِ كُمُّ الْجُبَّةِ، فَأَخْرَجَهُمَا مِنْ تَحْتِ جُبَّتِهِ فَغَسَلَهُمَا، ثُمَّ مَسَحَ عَلَى خُفَّيْهِ. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح: ٨/ ١٢٥]\n\n٤٤٢٢ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي عَمْرُو بْنُ يَحْيَى عَنْ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ، عَنْ أَبِي حُمَيْدٍ قَالَ: أَقْبَلْنَا مَعَ النَّبِيِّ - ﷺ - مِنْ غَزْوَةِ تَبُوكَ حَتَّى إِذَا أَشْرَفْنَا عَلَى الْمَدِينَةِ قَالَ: \"هَذِهِ طَابَةُ، وَهَذَا أُحُدٌ، جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\". [انظر: ١٤٨١ - مسلم: ١٣٩٢ - فتح: ٨/ ١٢٥\n\n٤٤٢٣ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - رَجَعَ مِنْ غَزْوَةِ تَبُوكَ فَدَنَا مِنَ الْمَدِينَةِ فَقَالَ: \"إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مَسِيرًا وَلَا قَطَعْتُمْ وَادِيًا إِلاَّ كَانُوا مَعَكُمْ\". قَالُوا: يَا رَسُولَ اللهِ، وَهُمْ بِالْمَدِينَةِ؟! قَالَ: \"وَهُمْ بِالْمَدِينَةِ، حَبَسَهُمُ الْعُذْرُ\". [انظر: ٢٨٣٨ - فتح: ٨/ ١٢٦]\nذكر فيه أحاديث.\nأحدها:\nحديث المُغِيرَةِ بْنِ شُعْبَةَ: ذَهَبَ رسول الله - ﷺ - لِبَعْضِ حَاجَتِهِ، فَقُمْتُ أَسْكُبُ عَلَيْهِ المَاءَ -لَا أَعْلَمُهُ إِلَّا قَالَ: فِي غَزْوَةِ تبوكَ- فَغَسَلَ وَجْهَهُ .. الحديث.\nوسلف في الطهارة (^١).\n_________\n(^١) سبق برقم (١٨٢).","vol":"21","page":602},{"text":"ثانيها:\nحديث أَبِي حُمَيْدٍ: أَقْبَلْنَا مَعَ رسول الله - ﷺ - مِنْ غَزْوَةِ تبوكَ حَتَّى إِذَا أَشْرَفْنَا عَلَى المَدِينَةِ قَالَ: \"هذِه طَابَةُ\".\nسلف في الحج (^١) زاد هنا: \"أحد يحبنا ونحبه\".\nثالثها:\nحديث أنس - ﵁ -: أَنَّه - ﷺ - رَجَعَ مِنْ غَزْوَةِ تَبُوكَ فَدَنَا مِنَ المَدِينَةِ فَقَالَ:\n\"إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مَسِيرًا\" .. الحديث. سلف في الجهاد في باب: من حبسه العذر عن الغزو (^٢). والمراد: سابقوا بقلوبهم لشغل ضمائرهم بهم، يقولون: هم اليوم بموضع كذا وكذا، وقد أسلفنا أن طابة وطيبة من أسماء المدينة، قيل: لأنها الأمان كما قال الداودي. والقرية التي تأكل الثرى كما سلف، ودار الهجرة والتنزيل، ومهبط الوحي، ودار النصرة، ومثوى رسول الله - ﷺ - حيًّا وميتا.\nفائدة:\nعند البيهقي: لما قدم رسول الله - ﷺ - من تبوك جعل النساء والصبيان والولائد يقلن:\nطلع البدر علينا … من ثنيات الوداع\nوجب الشكر علينا … ما دعا لله داع\nثم قال: هذا يذكره علماؤنا عند مقدمه المدينة من مكة [لا أنه لما قدم] (^٣) المدينة من ثنيات الوداع عند مقدمه من تبوك والله أعلم (^٤).\n_________\n(^١) سبق برقم (١٨٧٢).\n(^٢) سبق برقم (٢٨٣٨).\n(^٣) المثبت من \"دلائل النبوة\" وفي الأصل: (إلا أنه إنما يقدم) والسياق يقتضي المثبت.\n(^٤) \"دلائل النبوة\" ٥/ ٢٦٦.","vol":"21","page":603},{"text":"فوائد متعلقة بغزوة تبوك:\nالأولى:\nقال - ﵇ - في جهازه للجد بن قيس: \"هل لك العام في الأصفر؟ \"\nجلاد بني الأصفر فقال: يا رسول الله، لو تأذن لي ولا تفتني، فأذن له فنزلت: ﴿وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي﴾ (^١) [التوبة: ٤٩] وقال: قوم من المنافقين بعضهم لبعض: ﴿لَا تَنْفِرُوا فِي الْحَرِّ﴾ الآية (^٢) [التوبة: ٨١].\nثانيها:\nأنفق عثمان فيها نفقة عظيمة لم ينفق أحد مثلها كما سلف. وجاء البكاءون وهم سبعة يستحملون رسول الله - ﷺ -، فقال: ﴿لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ﴾ الآية [التوبة: ٩٢]. وهم: سالم بن عمير، وعلبة بن زيد، وأبو ليلى المازني، وعمرو بن غنمة، وسلمة بن صخر، والعرباض بن سارية، وعبد الله بن مغفل، وقيل غير ذلك، وجاء المعذرون من الأعراب ليؤذن لهم فلم يعذرهم وهم اثنان وثمانون رجلا فيما ذكر ابن سعد، وكان عبد الله بن أبي بن سلول قد عسكر على ثنية الوداع في حلفائه من اليهود والمنافقين (^٣).\nالثالثة:\nلما مر - ﵇ - على الحجر نهى عن الشرب من مائه والتوضؤ به، وأن ما عجن به أطعم الإبل، وأن لا يخرجن أحد منكم الليلة إلا ومعه\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٣٨٧.\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ٤٣٦.\n(^٣) \"الطبقات الكبرى\" ٢/ ١٦٥، وانظر: \"تفسير الطبري\" ٦/ ٤٤٧ و\"سيرة ابن هشام\" ٤/ ١٧٢ و\"الدرر\" لابن عبد البر ص (٢٣٩).","vol":"21","page":604},{"text":"صاحب له، ففعلوا إلا أن رجلين خرج أحدهما لحاجته فخنق على مذهبه فدعا له فشفي، وخرج آخر لطلب بعيره، فاحتملته الرياح حتى طرحته بجبلي طيء، فأهدوه لرسول الله - ﷺ - حين قدم المدينة (^١).\nفصل:\nولما انتهى رسول الله - ﷺ - إلى تبوك أتاه يحنة بن رؤبة صاحب أيلة، فصالح رسول الله - ﷺ - وأعطاه الجزية، وأتاه أهل جرباء وأذرع فأعطوه الجزية، وكتب فيهم كتابًا فهو عندهم، وكتب ليحنة بالمصالحة أيضًا.\nفصل:\nوبعث خالد بن الوليد إلى أكيدر دومة -كما ساقه ابن إسحاق- فأخذ وحقن دمه وصولح على الجزية، وقتل أخوه حسان وكانت بدومة الجندل بينها وبين المدينة خمس عشرة ليلة (^٢).\nفصل:\nولما انصرف من تبوك راحلا إلى المدينة مر بوادي المشقق وبه ماء قليل فأمر أن لا يسقى منه حتى يأتي، فسبق، فدعا على فاعله، ثم وضع يده الكريمة فيه ودعا فبقى له حس كالصواعق فشربوا واستقوا وذكر أن له لسانًا.\nفصل:\nوفيه: مات عبد الله ذو البجادين المزني، ونزل رسول الله - ﷺ - في قبره ودلاه أبو بكر وعمر فلما دفناه كشفه قال: \"اللهم إني قد أمسيت راضيا عنه فارض عنه\". قال عبد الله بن مسعود: يا ليتني كنت أنا هو.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٤/ ١٧٦، \"الدرر\" ص (٢٤٠).\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ٤٣٦.","vol":"21","page":605},{"text":"فصل:\nثم أمر بهدم مسجد الضرار كما مر فهدم وحرق، ونزلت فيه الآية.\nفصل:\nولما قدم المدينة من تبوك في رمضان، قدم عليه ذلك الشهر وفد ثقيف وأسلموا. كما ساقه ابن إسحاق (^١).\nفصل:\nوذكر ابن إسحاق قدوم ضمام بن ثعلبة وإسلام قومه، وقدوم الجارود بن بشر بن المعلا في وفد عبد القيس، وكان نصرانيًا (^٢)، وقد سلف قدوم بني حنيفة وفيهم مسيلمة الكذاب.\nفصل:\nوقدم زيد الخيل بن المهلهل الطائي كما ساقه ابن إسحاق (^٣)، وسلف وفد عدي بن حاتم (^٤).\nفصل:\nوقدم فروة بن مسيك المرادي كما ساقه ابن إسحاق (^٥)، وعمرو بن معدي كرب، وقدم الأشعث بن قيس في ثمانين راكبا من كندة فقال - ﵇ -: \"ألم تسلموا؟ \" قالوا: بلى. ثم ارتد الأشعث بعد رسول الله - ﷺ - ثم أسلم وشهد القادسية وغيرها ومات بالكوفة بعد الأربعين.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٤/ ١٨٠ - ١٨٣، ١٩٤، و\"الدرر\" ص ٢٤١ - ٢٤٣.\n(^٢) انظر: \"سيرة ابن هشام\" ٤/ ٢٤١ - ٢٤٢ وسلف برقم (٤٣٧٣).\n(^٣) انظر \"سيرة ابن هشام\" ٤/ ٢٤٥.\n(^٤) سلف برقم (٤٣٩٤).\n(^٥) انظر: \"سيرة ابن هشام\" ٤/ ٢٤٩.","vol":"21","page":606},{"text":"فصل:\nوقدم على رسول الله - ﷺ - صرد بن عبد الله الأزدي في وفد الأزد فأمره على من أسلم من قومه ويجاهد ففعل وقدم عليه كتاب ملوك حمير، ورسولهم إليه بإسلامهم الحارث بن عبد كلال ونعيم بن عبد كلال، والنعمان قَيْلُ ذي رعين، ومعافر وهمدان، وبعث إليه زرعة ذو يزن بإسلامهم، فكتب إليه رسول الله - ﷺ - كتابا طويلا مشتملًا على أحكام.\nفصل:\n[وقدم] (^١) فروة بن عمرو الجذامي رسولا بإسلامه وأهدى له بغلة بيضاء ثم قتله الروم. ثم بعث خالد بن الوليد في ربيع الآخر وجمادى الأولى سنة عشر إلى بني الحارث بن كعب بنجران، وأمره أن يدعوهم إلى الإسلام فأسلموا.\nفصل:\nوقدم في هدنة الحديبية قبيل خيبر رفاعة بن زيد الجذامي، وأهدى لرسول الله - ﷺ - غلامًا، فأسلم وحسن إسلامه، وكتب له رسول الله - ﷺ - كتابا إلى قومه (^٢).\nفصل:\nوقدم وفد همدان مرجعه من تبوك فكتب لهم، وقدم وفد تُجيب، وهم من السكون ثلاثة عشر رجلًا قد ساقوا معهم صدقات أموالهم فأمرهم بردها في فقرائهم، قالوا: ما قدمنا عليك إلا بما فضل عن فقرائنا، فكتب لهم وأجازهم، ودعا لذلك الكلام منهم وأجازه،\n_________\n(^١) ليست في الأصل، والسياق يقتضيها.\n(^٢) انظر: \"السيرة النبوية\" لابن هشام ٤/ ٢٤٩ - ٢٦٧.","vol":"21","page":607},{"text":"فحسن حاله (^١).\nفصل:\nوقدم وفد ثعلبة سنة ثماني مرجعه من الجعرانة أربعة نفر فأجازهم، وقدم بنو سعد هزيم من قضاعة في سنة تسع ذكره الواقدي، قال ابن سالم (^٢) في \"الاكتفاء\": ولما رجع من تبوك قدم عليه وفد فزارة بضعة عشر رجلًا منهم خارجة بن حصن وشكوا السنة فدعا لهم.\nفصل:\nوقدم وفد بني أسد وهم عشرة رهط فيهم وابصة بن معبد، وطليحة بن خويلد وذكر الواقدي قدوم وفد بهراء من اليمن ثلاثة وعشرون (^٣) رجلًا فأسلموا. وقدم وفد غدرة في صفر سنة تسع اثنى عشر رجلًا فيهم حمزة بن النعمان وأخبروا خبرهم وأنه ليس عليهم إلا الأضحية، وقدم وفد بلى في ربيع الأول من السنة المذكورة، فأسلموا وسأله أبو الضباب شيخ الوفد عن أمور منها الضالة من الغنم توجد بالفلاة، فقال: \"هي لك أو لأخيك أو للذئب\"، وعن البعير، فقال: \"مالك وله دعه حتى يجده صاحبه\" (^٤) وأجازهم.\nفصل:\nوقدم وفد بني مرة ثلاثة عشر رجلًا رأسهم الحارث بن عوف، فدعا\n_________\n(^١) انظر: \"عيون الأثر\" ٢/ ٣٢٩.\n(^٢) هو أبو الربيع سليمان بن موسى بن سالم الكلاعي له مصنفات كثيرة منها: \"الاكتفاء في سيرة المصطفى\" وكتاب \"الصحابة\"، \"سيرة البخاري\"، \"المصباح الظلم\". انظر في ترجمته \"سير أعلام النبلاء\" ٢٣/ ١٣٤، \"الوافي بالوفيات\" ١٥/ ٤٣٢.\n(^٣) كذا بالأصل وفي \"الطبقات\" ١/ ٣٣١: ثلاثة عشر رجلًا.\n(^٤) سلف برقم (٩١) كتاب: العلم، باب: الغضب في الموعظة.","vol":"21","page":608},{"text":"لبلادهم وأجازهم، وقدم وفد خولان (ستة عشر مؤمنين) (^١)، وقال لهم: \"إنه من زارني في المدينة كان في جواري يوم القيامة\" وأمرهم بهدم صنم خولان فهدموه (^٢).\nفصل:\nوقدم وفد محارب عام حجة الوداع، وهم أغلظ العرب وأفظهم على رسول الله - ﷺ - في تلك المواسم أيام عرضه نفسه على القبائل يدعوهم إلى الله، فجاء منهم عشرة نائبين عمن ورائهم من قومهم، فأسلموا وعرف رجل منهم فأنه كان يؤذيه، واستغفر له، وقال: \"إن الاسلام يجب ما كان قبله من الكفر\" (^٣).\nفصل:\nوقدم وفد صداء في سنة ثمان عند انصرافه من الجعرانة، وأسلموا، وقدم وفد غسان في رمضان سنة عشر ثلاثة عشر نفرًا (^٤)، فأسلموا، وقد وفد سلامان سبعة نفر، فيهم حبيب ابن عمرو فأسلموا، وكان في شوال سنة عشر فيما ذكره الواقدي، وقدم وفد بني عبس، فسألهم عن خالد بن سنان: \"هل له عقب؟ \" فقالوا: لا. قال الواقدي: وقدم وفد غامد سنة عشر، فأسلموا فكتب لهم وأُجيزوا، وقدم عليه وفد النخع وهم آخر وفد قدموا للنصف من محرم سنة إحدى عشرة في مائتي رجل، فنزلوا دار\nالأضياف ثم جاءوا رسول الله - ﷺ - مقرين بالإسلام وقد كانوا بايعوا معاذ بن جبل (^٥).\n_________\n(^١) كذا بالأصل وفي \"الطبقات\" ١/ ٣٢٤: (عشرة نفر).\n(^٢) \"الطبقات\" ١/ ٢٩٧، ٣٢٤.\n(^٣) \"الطبقات\" ١/ ٢٩٩.\n(^٤) كذا في الأصل وفي \"الطبقات\" ١/ ٣٣٨ ثلاثة نفر.\n(^٥) انظر هذِه الوفود في \"الطبقات\" ١/ ٢٩٥، ٣٢٦، ٣٣٨، ٣٣٢، ٣٤٥، ٣٤٦.","vol":"21","page":609},{"text":"<span data-type='title' id=toc-2524>٨٢ - [باب] كِتَابِ النَّبِيِّ - ﷺ - إِلَى كِسْرَى وَقَيْصَرَ</span>\n٤٤٢٤ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ بِكِتَابِهِ إِلَى كِسْرَى مَعَ عَبْدِ اللهِ بْنِ حُذَافَةَ السَّهْمِيِّ، فَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ الْبَحْرَيْنِ، فَدَفَعَهُ عَظِيمُ الْبَحْرَيْنِ إِلَى كِسْرَى، فَلَمَّا قَرَأَهُ مَزَّقَهُ. فَحَسِبْتُ أَنَّ ابْنَ الْمُسَيَّبِ قَالَ: فَدَعَا عَلَيْهِمْ رَسُولُ اللهِ - ﷺ - أَنْ يُمَزَّقُوا كُلَّ مُمَزَّقٍ. [انظر: ٦٤ - فتح: ٨/ ١٢٦]\n\n٤٤٢٥ - حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ، حَدَّثَنَا عَوْفٌ، عَنِ الْحَسَنِ، عَنْ أَبِي بَكْرَةَ قَالَ: لَقَدْ نَفَعَنِي اللهُ بِكَلِمَةٍ سَمِعْتُهَا مِنْ رَسُولِ اللهِ - ﷺ - أَيَّامَ الْجَمَلِ، بَعْدَ مَا كِدْتُ أَنْ أَلْحَقَ بِأَصْحَابِ الْجَمَلِ فَأُقَاتِلَ مَعَهُمْ، قَالَ لَمَّا بَلَغَ رَسُولَ اللهِ - ﷺ - أَنَّ أَهْلَ فَارِسَ قَدْ مَلَّكُوا عَلَيْهِمْ بِنْتَ كِسْرَى قَالَ: \"لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً\". [٧٠٩٩ - فتح: ٨/ ١٢٦]\n\n٤٤٢٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ، عَنِ السَّائِبِ بْنِ يَزِيدَ يَقُولُ: أَذْكُرُ أَنِّي خَرَجْتُ مَعَ الْغِلْمَانِ إِلَى ثَنِيَّةِ الْوَدَاعِ نَتَلَقَّى رَسُولَ اللهِ - ﷺ -. وَقَالَ سُفْيَانُ مَرَّةً مَعَ الصِّبْيَانِ. [انظر: ٣٠٨٣ - فتح: ٨/ ١٢٦]\n\n٤٤٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنِ السَّائِبِ أَذْكُرُ أَنِّي خَرَجْتُ مَعَ الصِّبْيَانِ نَتَلَقَّى النَّبِيَّ - ﷺ - إِلَى ثَنِيَّةِ الْوَدَاعِ، مَقْدَمَهُ مِنْ غَزْوَةِ تَبُوكَ. [انظر: ٣٠٨٣ - فتح: ٨/ ١٢٦]\nذكر فيه أحاديث:\nأحدها:\nحديث ابن عباس﵄: أنه - ﷺ - بَعَثَ بِكِتَابِهِ إِلَى كِسْرى مَعَ عَبْدِ اللهِ بْنِ حُذَافَةَ السَّهْمِيِّ، فَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ البَحْرَيْنِ، فَدَفَعَهُ عَظِيمُ البَحْرَيْنِ إِلَى كِسْرى، فَلَمَّا قَرَأَهُ مَزَّقَهُ. فَحَسِبْتُ أَنَّ ابن المُسَيَّبِ قَالَ: فَدَعَا عَلَيْهِمْ رَسُولُ اللهِ - ﷺ - أَنْ يُمَزَّقُوا كُلَّ مُمَزَّقٍ.","vol":"21","page":610},{"text":"ثانيها:\nحديث الحسن عن أبي بكرة قَالَ: لَقَدْ نَفَعَنِي اللهُ بِكَلِمَةٍ سَمِعْتُهَا مِنْ رَسُولِ اللهِ - ﷺ - أَيَّامَ الجَمَلِ، بَعْدَ مَا كِدْتُ أَنْ أَلْحَقَ بِأَصْحَابِ الجَمَلِ فَأُقَاتِلَ مَعَهُمْ، قَالَ: لَمَّا بَلَغَ - ﷺ - أَنَّ أَهْلَ فَارِسَ قَدْ مَلَّكُوا عَلَيْهِمْ بِنْتَ كِسْرى قَالَ: \"لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأة\".:\nثالثها:\nحديث الزهري: عَنِ السَّائِبِ بْنِ يَزِيدَ أذكرني خَرَجْتُ مَعَ الغِلْمَانِ إِلَى ثَنِيَّةِ الوَدَاعِ نتَلَقَّىَ رَسُولَ اللهِ - ﷺ -. وَقَالَ سُفْيَانُ مَرَّةً مَعَ الصِّبْيَانِ.\nوفي لفظ: إلى ثنية الوداع مقدمه من غزوة تبوك، وهذا سلف في الجهاد والأول أيضًا (^١)، وكسرى بكسر الكاف وفتحها فارسي، وهرقل ملك الروم كما سلف أول الإيمان (^٢)، ودعاؤه لا شك في إجابته.\nقيل: هلك منهم عندها أربعة عشر في سنة حتى ملكوا أمرهم امرأة، وفيه أنها لا تكون إمامًا ولا حاكمًا لنقصها، وإن كان قد يتأتى منها التنفيذ، وجوز ابن جرير أن تكون حاكما (^٣) وحكاه ابن خويز منداد عن مالك، وقال أبو حنيفة: تكون حاكما في كل أمر تجوز فيه شهادة النساء (^٤)، واستنبط منه الخطابي أن المرأة لا تلى النكاح لنفسها ولا لغيرها، والعامل في قوله: (أيام الجمل) بمعنى لأسمعتها؛ لأن\n_________\n(^١) سلف برقم (٢٩٣٩).\n(^٢) سلف برقم (٥١).\n(^٣) \"المعونة\" ٢/ ٤١٤.\n(^٤) \"الهداية\" ٣/ ١١٨.","vol":"21","page":611},{"text":"سمعتها قبل، وإنما نفعه الله بها يومئذ، وأسلفنا هناك أن الداودي قال: قوله: \"إلى ثنية الوداع\" ليس بمحفوظ؛ لأنها من جهة مكة وتبوك من الشام مقابلتها كالمشرق والمغرب إلا أن يكون ثمة ثنية أخرى في تلك الجهة، قال: الثنية: الطريق في الجبل، وليس كذلك وإنما الثنية: ما ارتفع من الأرض.\nوفيه: بعثه - ﷺ - إلى الملوك يدعوهم إلى الإسلام؛ بعث دحية الكلبي إلى قيصر ملك الروم، وعبد الله بن حذافة السهمي إلى كسرى ملك فارس -كما سلف، وعمرو بن أمية الضمري إلى النجاشي ملك الحبشة، وحاطب بن أبى بلتعة إلى المقوقس صاحب الإسكندرية، وعمرو بن العاصي إلى جيفر وعيد ابني الجلنداء (^١) ملكي عمان وسليط بن عمرو العامري إلى ثمامة بن أثال وهوذة بن علي الحنفيين ملكى اليمامة، والعلاء بن الحضرمي إلى المنذر بن ساوى العبدي ملك البحرين بعد انصرافه من الحديبية، وشجاع بن وهب الأسدي إلى الحارث بن أبي شمر الغساني ملك تخوم الشام، ويقال: بعثه إلى جبلة بن الأيهم الغساني (^٢).\nوفيه: سرية علي بن أبي طالب إلى اليمن، والمهاجر بن أبي أمية المخزومي إلى الحارث بن عبد كلال الحضرمي ملك اليمن، وبعث أسامة في سرية إلى أبلى ناحية البلقاء يوم الإثنين لأربع ليال بقين من صفر في السنة الحادية عشر لأجل الروم، وفي جيشه أبو بكر (^٣) وعمر\n_________\n(^١) ورد بهامش الأصل: قال … الذي في القاموس أن الجلنداء ممدود وقال: وغلط فيه الجوهري.\n(^٢) \"أعلام الحديث\" ٣/ ١٧٨٧.\n(^٣) ورد بهامش الأصل: أنكر الحافظ العلامة أبو العباس بن تيمية كون أبي بكر معه =","vol":"21","page":612},{"text":"وأبو عبيدة بن الجراح وسعد بن أبي وقاص وسعيد بن زيد وقتادة بن النعمان وخلق (^١) وسار بعده، وقد ذكره البخاري قريبًا.\n_________\n= وقال: إنه - ﵇ - استخلفه على الصلاة فكيف يرسله معهم ولم يسلم ذلك أيضًا في عمر وإلا قال. وقيل: إنه جهز معه عمر.\n(^١) انظر: \"سيرة ابن هشام\" ٤/ ٧٩.","vol":"21","page":613},{"text":"<span data-type='title' id=toc-2525>٨٣ - باب مَرَضِ النَّبِيِّ - ﷺ - وَوَفَاتِهِ وَقَوْلِ اللهِ تَعَالَى ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ [الزمر: ٣٠ - ٣١]</span>\nالآية أي: سيموتون\n\n٤٤٢٨ - وَقَالَ يُونُسُ، عَنِ الزُّهْرِيِّ: قَالَ عُرْوَةُ قَالَتْ عَائِشَةُ - ﵂ -: كَانَ النَّبِيُّ - ﷺ - يَقُولُ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ: \"يَا عَائِشَةُ، مَا أَزَالُ أَجِدُ أَلَمَ الطَّعَامِ الَّذِي أَكَلْتُ بِخَيْبَرَ، فَهَذَا أَوَانُ وَجَدْتُ انْقِطَاعَ أَبْهَرِى مِنْ ذَلِكَ السَّمِّ\". [فتح: ٨/ ١٣١]\n\n٤٤٢٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ - ﵄ -، عَنْ أُمِّ الْفَضْلِ بِنْتِ الْحَارِثِ قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي الْمَغْرِبِ بِالْمُرْسَلَاتِ عُرْفًا، ثُمَّ مَا صَلَّى لَنَا بَعْدَهَا حَتَّى قَبَضَهُ اللهُ. [انظر: ٧٦٣ - مسلم: ٤٦٢ - فتح: ٨/ ١٣٠]\n\n٤٤٣٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ - ﵁ - يُدْنِي ابْنَ عَبَّاسٍ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: إِنَّ لَنَا أَبْنَاءً مِثْلَهُ. فَقَالَ: إِنَّهُ مِنْ حَيْثُ تَعْلَمُ. فَسَأَلَ عُمَرُ ابْنَ عَبَّاسٍ عَنْ هَذِهِ الآيَةِ: ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ [النصر:١] فَقَالَ: أَجَلُ رَسُولِ اللهِ - ﷺ - أَعْلَمَهُ إِيَّاهُ. فَقَالَ: مَا أَعْلَمُ مِنْهَا إِلاَّ مَا تَعْلَمُ. [انظر: ٣٦٢٧ - فتح: ٨/ ١٣٠]\n\n٤٤٣١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قَالَ ابْنُ عَبَّاسٍ: يَوْمُ الْخَمِيسِ وَمَا يَوْمُ الْخَمِيسِ! اشْتَدَّ بِرَسُولِ اللهِ - ﷺ - وَجَعُهُ فَقَالَ: \"ائْتُونِي أَكْتُبْ لَكُمْ كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ أَبَدًا\". فَتَنَازَعُوا، وَلَا يَنْبَغِي عِنْدَ نَبِيٍّ تَنَازُعٌ، فَقَالُوا: مَا شَأْنُهُ؟ أَهَجَر؟ اسْتَفْهِمُوهُ. فَذَهَبُوا يَرُدُّونَ عَلَيْهِ. فَقَالَ: \"دَعُونِي، فَالَّذِى أَنَا فِيهِ خَيْرٌ مِمَّا تَدْعُونِي إِلَيْهِ\". وَأَوْصَاهُمْ بِثَلَاثٍ قَالَ: \"أَخْرِجُوا الْمُشْرِكِينَ مِنْ جَزِيرَةِ الْعَرَبِ، وَأَجِيزُوا الْوَفْدَ بِنَحْوِ مَا كُنْتُ أُجِيزُهُمْ\". وَسَكَتَ عَنِ الثَّالِثَةِ، أَوْ قَالَ: فَنَسِيتُهَا. [انظر: ١١٤ - مسلم: ١٦٣٧ - فتح: ٨/ ١٣٢]","vol":"21","page":614},{"text":"٤٤٣٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا حُضِرَ رَسُولُ اللهِ - ﷺ - وَفِي الْبَيْتِ رِجَالٌ، فَقَالَ النَّبِيُّ - ﷺ -: \"هَلُمُّوا أَكْتُبْ لَكُمْ كِتَابًا لَا تَضِلُّوا بَعْدَهُ\". فَقَالَ بَعْضُهُمْ إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ غَلَبَهُ الْوَجَعُ، وَعِنْدَكُمُ الْقُرْآنُ، حَسْبُنَا كِتَابُ اللهِ. فَاخْتَلَفَ أَهْلُ الْبَيْتِ وَاخْتَصَمُوا، فَمِنْهُمْ مَنْ يَقُولُ: قَرِّبُوا يَكْتُبُ لَكُمْ كِتَابًا لَا تَضِلُّوا بَعْدَهُ. وَمِنْهُمْ مَنْ يَقُولُ غَيْرَ ذَلِكَ، فَلَمَّا أَكْثَرُوا اللَّغْوَ وَالاِخْتِلَافَ قَالَ رَسُولُ اللهِ - ﷺ - \"قُومُوا\". قَالَ عُبَيْدُ اللهِ فَكَانَ يَقُولُ ابْنُ عَبَّاسٍ: إِنَّ الرَّزِيَّةَ كُلَّ الرَّزِيَّةِ مَا حَالَ بَيْنَ رَسُولِ اللهِ - ﷺ - وَبَيْنَ أَنْ يَكْتُبَ لَهُمْ ذَلِكَ الْكِتَابَ. لاِخْتِلَافِهِمْ وَلَغَطِهِمْ. [انظر: ١١٤ - مسلم: ١٦٣٧ - فتح: ٨/ ١٣٢]\n٤٤٣٣، ٤٤٣٤ - حَدَّثَنَا يَسَرَةُ بْنُ صَفْوَانَ بْنِ جَمِيلٍ اللَّخْمِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: دَعَا النَّبِيُّ - ﷺ - فَاطِمَةَ - ﵍ - فِي شَكْوَاهُ الَّذِي قُبِضَ فِيهِ، فَسَارَّهَا بِشَيْءٍ فَبَكَتْ، ثُمَّ دَعَاهَا فَسَارَّهَا بِشَيْءٍ فَضَحِكَتْ، فَسَأَلْنَا عَنْ ذَلِكَ.\nفَقَالَتْ: سَارَّنِي النَّبِيُّ - ﷺ - أَنَّهُ يُقْبَضُ فِي وَجَعِهِ الَّذِي تُوُفِّيَ فِيهِ فَبَكَيْتُ، ثُمَّ سَارَّنِي فَأَخْبَرَنِي أَنِّي أَوَّلُ أَهْلِهِ يَتْبَعُهُ فَضَحِكْتُ. [انظر: ٣٦٢٣، ٣٦٢٤ - مسلم: ٢٤٥٠ - فتح: ٨/ ١٣٥]\n\n٤٤٣٥ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ كُنْتُ أَسْمَعُ أَنَّهُ لَا يَمُوتُ نَبِيٌّ حَتَّى يُخَيَّرَ بَيْنَ الدُّنْيَا وَالآخِرَةِ، فَسَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ وَأَخَذَتْهُ بُحَّةٌ يَقُولُ: ﴿مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِمْ﴾ الآيَةَ [النساء:٦٩]، فَظَنَنْتُ أَنَّهُ خُيِّرَ. [٤٤٣٦، ٤٤٣٧، ٤٤٦٣، ٤٥٨٦، ٦٣٤٨، ٦٥٠٩ - مسلم: ٢٤٤٤ - فتح: ٨/ ١٣٦]\n\n٤٤٣٦ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا مَرِضَ النَّبِيُّ - ﷺ - الْمَرَضَ الَّذِي مَاتَ فِيهِ جَعَلَ يَقُولُ: \"فِي الرَّفِيقِ الأَعْلَى\". [انظر:\n\n٤٤٣٥ - مسلم: ٢٤٤٤ - فتح: ٨/ ١٣٦]","vol":"21","page":615},{"text":"٤٤٣٧ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ عُرْوَةُ بْنُ الزُّبَيْرِ: إِنَّ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - وَهْوَ صَحِيحٌ يَقُولُ: \"إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ قَطُّ حَتَّى يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ ثُمَّ يُحَيَّا\" أَوْ: \"يُخَيَّرَ\". فَلَمَّا اشْتَكَى وَحَضَرَهُ الْقَبْضُ وَرَأْسُهُ عَلَى فَخِذِ عَائِشَةَ غُشِىَ عَلَيْهِ، فَلَمَّا أَفَاقَ شَخَصَ بَصَرُهُ نَحْوَ سَقْفِ الْبَيْتِ ثُمَّ قَالَ: \"اللَّهُمَّ فِي الرَّفِيقِ الأَعْلَى\". فَقُلْتُ: إِذًا لَا يُجَاوِرُنَا. فَعَرَفْتُ أَنَّهُ حَدِيثُهُ الَّذِي كَانَ يُحَدِّثُنَا وَهْوَ صَحِيحٌ. [انظر: ٤٤٣٥ - مسلم: ٢٤٤٤ - فتح: ٨/ ١٣٦]\n\n٤٤٣٨ - حَدَّثَنَا مُحَمَّدٌ حَدَّثَنَا عَفَّانُ، عَنْ صَخْرِ بْنِ جُوَيْرِيَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ: دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ عَلَى النَّبِيِّ - ﷺ - وَأَنَا مُسْنِدَتُهُ إِلَى صَدْرِي، وَمَعَ عَبْدِ الرَّحْمَنِ سِوَاكٌ رَطْبٌ يَسْتَنُّ بِهِ، فَأَبَدَّهُ رَسُولُ اللهِ - ﷺ - بَصَرَهُ، فَأَخَذْتُ السِّوَاكَ فَقَصَمْتُهُ وَنَفَضْتُهُ وَطَيَّبْتُهُ، ثُمَّ دَفَعْتُهُ إِلَى النَّبِيِّ - ﷺ - فَاسْتَنَّ بِهِ، فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - اسْتَنَّ اسْتِنَانًا قَطُّ أَحْسَنَ مِنْهُ، فَمَا عَدَا أَنْ فَرَغَ رَسُولُ اللهِ - ﷺ - رَفَعَ يَدَهُ أَوْ إِصْبَعَهُ، ثُمَّ قَالَ: \"فِي الرَّفِيقِ الأَعْلَى\". ثَلَاثًا ثُمَّ قَضَى، وَكَانَتْ تَقُولُ: مَاتَ بَيْنَ حَاقِنَتِي وَذَاقِنَتِي. [انظر: ٨٩٠ - فتح: ٨/ ١٣٨]\n\n٤٤٣٩ - حَدَّثَنِي حِبَّانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ أَنَّ عَائِشَةَ - ﵂ - أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا اشْتَكَى نَفَثَ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ وَمَسَحَ عَنْهُ بِيَدِهِ، فَلَمَّا اشْتَكَى وَجَعَهُ الَّذِي تُوُفِّيَ فِيهِ طَفِقْتُ أَنْفِثُ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ، الَّتِي كَانَ يَنْفِثُ، وَأَمْسَحُ بِيَدِ النَّبِيِّ - ﷺ - عَنْهُ. [٥٠١٦، ٥٧٣٥، ٥٧٥١ - مسلم: ٢١٩٢ - فتح: ٨/ ١٣١]\n\n٤٤٤٠ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُخْتَارٍ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّهَا سَمِعَتِ النَّبِيَّ - ﷺ - وَأَصْغَتْ إِلَيْهِ قَبْلَ أَنْ يَمُوتَ، وَهْوَ مُسْنِدٌ إِلَيَّ ظَهْرَهُ يَقُولُ: \"اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي، وَأَلْحِقْنِي بِالرَّفِيقِ\". [٥٦٧٤ - مسلم: ٢٤٤٤ - فتح: ٨/ ١٣٨]\n\n٤٤٤١ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ هِلَالٍ الْوَزَّانِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ النَّبِيُّ - ﷺ - فِي مَرَضِهِ الَّذِي لَمْ","vol":"21","page":616},{"text":"يَقُمْ مِنْهُ: \"لَعَنَ اللهُ الْيَهُودَ، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". قَالَتْ عَائِشَةُ: لَوْلَا ذَلِكَ لأُبْرِزَ قَبْرُهُ، خَشِيَ أَنْ يُتَّخَذَ مَسْجِدًا. [انظر: ٤٣٥ - مسلم: ٥٢٩ - فتح: ٨/ ١٤٠]\n\n٤٤٤٢ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: لَمَّا ثَقُلَ رَسُولُ اللهِ - ﷺ - وَاشْتَدَّ بِهِ وَجَعُهُ اسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ لَهُ، فَخَرَجَ وَهْوَ بَيْنَ الرَّجُلَيْنِ تَخُطُّ رِجْلَاهُ فِي الأَرْضِ: بَيْنَ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، وَبَيْنَ رَجُلٍ آخَرَ. قَالَ عُبَيْدُ اللهِ فَأَخْبَرْتُ عَبْدَ اللهِ بِالَّذِى قَالَتْ عَائِشَةُ، فَقَالَ لِي عَبْدُ اللهِ بْنُ عَبَّاسٍ: هَلْ تَدْرِى مَنِ الرَّجُلُ الآخَرُ الَّذِي لَمْ تُسَمِّ عَائِشَةُ؟ قَالَ: قُلْتُ: لَا. قَالَ ابْنُ عَبَّاسٍ هُوَ عَلِيٌّ. وَكَانَتْ عَائِشَةُ زَوْجُ النَّبِيِّ - ﷺ - تُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - لَمَّا دَخَلَ بَيْتِي وَاشْتَدَّ بِهِ وَجَعُهُ قَالَ: \"هَرِيقُوا عَلَيَّ مِنْ سَبْعِ قِرَبٍ لَمْ تُحْلَلْ أَوْكِيَتُهُنَّ لَعَلِّي أَعْهَدُ إِلَى النَّاسِ\". فَأَجْلَسْنَاهُ فِي مِخْضَبٍ لِحَفْصَةَ زَوْجِ النَّبِيِّ - ﷺ -، ثُمَّ طَفِقْنَا نَصُبُّ عَلَيْهِ مِنْ تِلْكَ الْقِرَبِ، حَتَّى طَفِقَ يُشِيرُ إِلَيْنَا بِيَدِهِ أَنْ قَدْ فَعَلْتُنَّ، قَالَتْ: ثُمَّ خَرَجَ إِلَى النَّاسِ فَصَلَّى لَهُمْ وَخَطَبَهُمْ. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٨/ ١٤١]\n٤٤٤٣، ٤٤٤٤ - وَأَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ وَعَبْدَ اللهِ بْنَ عَبَّاسٍ ﵃ قَالا: لَمَّا نَزَلَ بِرَسُولِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ كَشَفَهَا عَنْ وَجْهِهِ وَهْوَ كَذَلِكَ يَقُولُ: \"لَعْنَةُ اللهِ عَلَى الْيَهُودِ وَالنَّصَارَى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". يُحَذِّرُ مَا صَنَعُوا. [انظر: ٤٣٥، ٤٣٦ - مسلم: ٥٣١ - فتح: ٨/ ١٤٠]\n\n٤٤٤٥ - أَخْبَرَنِي عُبَيْدُ اللهِ أَنَّ عَائِشَةَ قَالَتْ: لَقَدْ رَاجَعْتُ رَسُولَ اللهِ - ﷺ - فِي ذَلِكَ، وَمَا حَمَلَنِي عَلَى كَثْرَةِ مُرَاجَعَتِهِ إِلاَّ أَنَّهُ لَمْ يَقَعْ فِي قَلْبِي أَنْ يُحِبَّ النَّاسُ بَعْدَهُ رَجُلًا قَامَ مَقَامَهُ أَبَدًا، وَلَا كُنْتُ أُرَى أَنَّهُ لَنْ يَقُومَ أَحَدٌ مَقَامَهُ إِلاَّ تَشَاءَمَ النَّاسُ بِهِ، فَأَرَدْتُ أَنْ يَعْدِلَ ذَلِكَ رَسُولُ اللهِ - ﷺ - عَنْ أَبِي بَكْرٍ. رَوَاهُ ابْنُ عُمَرَ وَأَبُو مُوسَى وَابْنُ عَبَّاسٍ - ﵃ - عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح: ٨/ ١٤٠]","vol":"21","page":617},{"text":"٤٤٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ حَدَّثَنِي ابْنُ الْهَادِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِم، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: مَاتَ النَّبِيُّ - ﷺ - وَإِنَّهُ لَبَيْنَ حَاقِنَتِي وَذَاقِنَتِي، فَلَا أَكْرَهُ شِدَّةَ الْمَوْتِ لأَحَدٍ أَبَدًا بَعْدَ النَّبِيِّ - ﷺ -. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح: ٨/ ١٤٠]\n\n٤٤٤٧ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا بِشْرُ بْنُ شُعَيْبِ بْنِ أَبِي حَمْزَةَ قَالَ: حَدَّثَنِي أَبِي، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ كَعْبِ بْنِ مَالِكٍ الأَنْصَاريُّ -وَكَانَ كَعْبُ بْنُ مَالِكٍ أَحَدَ الثَّلَاثَةِ الَّذِينَ- تِيبَ عَلَيْهِمْ أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ - ﵁ - خَرَجَ مِنْ عِنْدِ رَسُولِ اللهِ - ﷺ - فِي وَجَعِهِ الَّذِي تُوُفِّيَ فِيهِ، فَقَالَ النَّاسُ يَا أَبَا حَسَنٍ، كَيْفَ أَصْبَحَ رَسُولُ اللهِ - ﷺ -؟ فَقَالَ: أَصْبَحَ بِحَمْدِ اللهِ بَارِئًا. فَأَخَذَ بِيَدِهِ عَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، فَقَالَ لَهُ: أَنْتَ وَاللهِ بَعْدَ ثَلَاثٍ عَبْدُ الْعَصَا، وَإِنِّي وَاللهِ لأُرَى رَسُولَ اللهِ - ﷺ - سَوْفَ يُتَوَفَّى مِنْ وَجَعِهِ هَذَا، إِنِّي لأَعْرِفُ وُجُوهَ بَنِي عَبْدِ الْمُطَّلِبِ عِنْدَ الْمَوْتِ، اذْهَبْ بِنَا إِلَى رَسُولِ اللهِ - ﷺ - فَلْنَسْأَلْهُ: فِيمَنْ هَذَا الأَمْرُ؟ إِنْ كَانَ فِينَا عَلِمْنَا ذَلِكَ، وَإِنْ كَانَ فِي غَيْرِنَا عَلِمْنَاهُ فَأَوْصَى بِنَا. فَقَالَ عَلِيٌّ: إِنَّا وَاللهِ لَئِنْ سَأَلْنَاهَا رَسُولَ اللهِ - ﷺ - فَمَنَعَنَاهَا لَا يُعْطِينَاهَا النَّاسُ بَعْدَهُ، وَإِنِّي وَاللهِ لَا أَسْأَلُهَا رَسُولَ اللهِ - ﷺ -. [٦٢٦٦ - فتح: ٨/ ١٤٢]\n\n٤٤٤٨ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ الْمُسْلِمِينَ بَيْنَا هُمْ فِي صَلَاةِ الْفَجْرِ مِنْ يَوْمِ الاِثْنَيْنِ، وَأَبُو بَكْرٍ يُصَلِّي لَهُمْ لَمْ يَفْجَأْهُمْ إِلاَّ رَسُولُ اللهِ - ﷺ - قَدْ كَشَفَ سِتْرَ حُجْرَةِ عَائِشَةَ، فَنَظَرَ إِلَيْهِمْ وَهُمْ فِي صُفُوفِ الصَّلَاةِ. ثُمَّ تَبَسَّمَ يَضْحَكُ، فَنَكَصَ أَبُو بَكْرٍ عَلَى عَقِبَيْهِ لِيَصِلَ الصَّفَّ، وَظَنَّ أَنَّ رَسُولَ اللهِ - ﷺ - يُرِيدُ أَنْ يَخْرُجَ إِلَى الصَّلَاةِ، فَقَالَ أَنَسٌ: وَهَمَّ الْمُسْلِمُونَ أَنْ يَفْتَتِنُوا فِي صَلَاتِهِمْ فَرَحًا بِرَسُولِ اللهِ - ﷺ - فَأَشَارَ إِلَيْهِمْ بِيَدِهِ رَسُولُ اللهِ - ﷺ - أَنْ أَتِمُّوا صَلَاتَكُمْ، ثُمَّ دَخَلَ الْحُجْرَةَ وَأَرْخَى السِّتْرَ. [انظر: ٦٨٠ - مسلم: ٤١٩ - فتح: ٨/ ١٤٣]\n\n٤٤٤٩ - حَدَّثَنِي مُحَمَّدُ بْنُ عُبَيْدٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ عُمَرَ بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ، أَنَّ أَبَا عَمْرٍو ذَكْوَانَ -مَوْلَى عَائِشَةَ- أَخْبَرَهُ أَنَّ عَائِشَةَ","vol":"21","page":618},{"text":"كَانَتْ تَقُولُ: إِنَّ مِنْ نِعَمِ اللهِ عَلَيَّ أَنَّ رَسُولَ اللهِ - ﷺ - تُوُفِّيَ فِي بَيْتِي وَفِي يَوْمِي، وَبَيْنَ سَحْرِي وَنَحْرِي، وَأَنَّ اللهَ جَمَعَ بَيْنَ رِيقِي وَرِيقِهِ عِنْدَ مَوْتِهِ، دَخَلَ عَلَيَّ عَبْدُ الرَّحْمَنِ وَبِيَدِهِ السِّوَاكُ وَأَنَا مُسْنِدَةٌ رَسُولَ اللهِ - ﷺ - فَرَأَيْتُهُ يَنْظُرُ إِلَيْهِ، وَعَرَفْتُ أَنَّهُ يُحِبُّ السِّوَاكَ، فَقُلْتُ: آخُذُهُ لَكَ؟ فَأَشَارَ بِرَأْسِهِ أَنْ نَعَمْ. فَتَنَاوَلْتُهُ فَاشْتَدَّ عَلَيْهِ، وَقُلْتُ: أُلَيِّنُهُ لَكَ؟ فَأَشَارَ بِرَأْسِهِ أَنْ نَعَمْ. فَلَيَّنْتُهُ، وَبَيْنَ يَدَيْهِ رَكْوَةٌ -أَوْ عُلْبَةٌ، يَشُكُّ عُمَرُ- فِيهَا مَاءٌ، فَجَعَلَ يُدْخِلُ يَدَيْهِ فِي الْمَاءِ فَيَمْسَحُ بِهِمَا وَجْهَهُ يَقُولُ: \"لَا إِلَهَ إِلاَّ اللهُ، إِنَّ لِلْمَوْتِ سَكَرَاتٍ\". ثُمَّ نَصَبَ يَدَهُ فَجَعَلَ يَقُولُ: \"فِي الرَّفِيقِ الأَعْلَى\". حَتَّى قُبِضَ وَمَالَتْ يَدُهُ. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح: ٨/ ١٤٤]\n\n٤٤٥٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسْأَلُ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ يَقُولَ: \"أَيْنَ أَنَا غَدًا؟ أَيْنَ أَنَا غَدًا؟ \". يُرِيدُ يَوْمَ عَائِشَةَ، فَأَذِنَ لَهُ أَزْوَاجُهُ يَكُونُ حَيْثُ شَاءَ، فَكَانَ فِي بَيْتِ عَائِشَةَ حَتَّى مَاتَ عِنْدَهَا، قَالَتْ عَائِشَةُ: فَمَاتَ فِي الْيَوْمِ الَّذِي كَانَ يَدُورُ عَلَيَّ فِيهِ فِي بَيْتِي، فَقَبَضَهُ اللهُ وَإِنَّ رَأْسَهُ لَبَيْنَ نَحْرِي وَسَحْرِي، وَخَالَطَ رِيقُهُ رِيقِي، ثُمَّ قَالَتْ: دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ وَمَعَهُ سِوَاكٌ يَسْتَنُّ بِهِ فَنَظَرَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - فَقُلْتُ لَهُ: أَعْطِنِي هَذَا السِّوَاكَ يَا عَبْدَ الرَّحْمَنِ. فَأَعْطَانِيهِ فَقَضِمْتُهُ، ثُمَّ مَضَغْتُهُ فَأَعْطَيْتُهُ رَسُولَ اللهِ - ﷺ - فَاسْتَنَّ بِهِ وَهْوَ مُسْتَنِدٌ إِلَى صَدْرِي. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح: ٨/ ١٤٤]\n\n٤٤٥١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: تُوُفِّيَ النَّبِيُّ - ﷺ - فِي بَيْتِي وَفِي يَوْمِي، وَبَيْنَ سَحْرِي وَنَحْرِي، وَكَانَتْ إِحْدَانَا تُعَوِّذُهُ بِدُعَاءٍ إِذَا مَرِضَ، فَذَهَبْتُ أُعَوِّذُهُ، فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَقَالَ: \"فِي الرَّفِيقِ الأَعْلَى فِي الرَّفِيقِ الأَعْلَى\". وَمَرَّ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ وَفِي يَدِهِ جَرِيدَةٌ رَطْبَةٌ، فَنَظَرَ إِلَيْهِ النَّبِيُّ - ﷺ - فَظَنَنْتُ أَنَّ لَهُ بِهَا حَاجَةً فَأَخَذْتُهَا، فَمَضَغْتُ رَأْسَهَا وَنَفَضْتُهَا، فَدَفَعْتُهَا إِلَيْهِ، فَاسْتَنَّ بِهَا كَأَحْسَنِ مَا كَانَ مُسْتَنًّا، ثُمَّ نَاوَلَنِيهَا فَسَقَطَتْ يَدُهُ -أَوْ سَقَطَتْ مِنْ يَدِهِ - فَجَمَعَ اللهُ بَيْنَ رِيقِى وَرِيقِهِ فِي آخِرِ","vol":"21","page":619},{"text":"يَوْمٍ مِنَ الدُّنْيَا وَأَوَّلِ يَوْمٍ مِنَ الآخِرَةِ. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح: ٨/ ١٤٤]\n٤٤٥٢، ٤٤٥٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ أَبَا بَكْرٍ - ﵁ - أَقْبَلَ عَلَى فَرَسٍ مِنْ مَسْكَنِهِ بِالسُّنْحِ حَتَّى نَزَلَ، فَدَخَلَ الْمَسْجِدَ فَلَمْ يُكَلِّمِ النَّاسَ حَتَّى دَخَلَ عَلَى عَائِشَةَ، فَتَيَمَّمَ رَسُولَ اللهِ - ﷺ - وَهْوَ مُغَشًّى بِثَوْبِ حِبَرَةٍ، فَكَشَفَ عَنْ وَجْهِه، ثُمَّ أَكَبَّ عَلَيْهِ فَقَبَّلَهُ وَبَكَى.\n- ثُمَّ قَالَ: بِأَبِي أَنْتَ وَأُمِّي، وَاللهِ لَا يَجْمَعُ اللهُ عَلَيْكَ مَوْتَتَيْنِ، أَمَّا الْمَوْتَةُ الَّتِي كُتِبَتْ عَلَيْكَ فَقَدْ مُتَّهَا. [انظر: ١٢٤١، ١٢٤٢ - فتح: ٨/ ١٤٥]\n\n٤٤٥٤ - قَالَ الزُّهْرِيُّ: وَحَدَّثَنِي أَبُو سَلَمَةَ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ أَنَّ أَبَا بَكْرٍ خَرَجَ وَعُمَرُ يُكَلِّمُ النَّاسَ فَقَالَ: اجْلِسْ يَا عُمَرُ. فَأَبَى عُمَرُ أَنْ يَجْلِسَ. فَأَقْبَلَ النَّاسُ إِلَيْهِ وَتَرَكُوا عُمَرَ، فَقَالَ أَبُو بَكْرٍ: أَمَّا بَعْدُ مَنْ كَانَ مِنْكُمْ يَعْبُدُ مُحَمَّدًا - ﷺ - فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ مِنْكُمْ يَعْبُدُ اللهَ فَإِنَّ اللهَ حَيٌّ لَا يَمُوتُ، قَالَ اللهُ: ﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ﴾ إِلَى قَوْلِهِ: ﴿الشَّاكِرِينَ﴾ [آل عمران: ١٤٤] وَقَالَ: وَاللهِ لَكَأَنَّ النَّاسَ لَمْ يَعْلَمُوا أَنَّ اللهَ أَنْزَلَ هَذِهِ الآيَةَ حَتَّى تَلَاهَا أَبُو بَكْرٍ، فَتَلَقَّاهَا مِنْهُ النَّاسُ كُلُّهُمْ، فَمَا أَسْمَعُ بَشَرًا مِنَ النَّاسِ إِلاَّ يَتْلُوهَا.\nفَأَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ أَنَّ عُمَرَ قَالَ: وَاللهِ مَا هُوَ إِلاَّ أَنْ سَمِعْتُ أَبَا بَكْرٍ تَلَاهَا، فَعَقِرْتُ حَتَّى مَا تُقِلُّنِي رِجْلَايَ، وَحَتَّى أَهْوَيْتُ إِلَى الأَرْضِ حِينَ سَمِعْتُهُ تَلَاهَا أَنَّ النَّبِيَّ - ﷺ - قَدْ مَاتَ. [انظر: ١٢٤٢ - فتح: ٨/ ١٤٥]\n٤٤٥٥، ٤٤٥٦، ٤٤٥٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ، عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ عَائِشَةَ وَابْنِ عَبَّاسٍ أَنَّ أَبَا بَكْرٍ - ﵁ - قَبَّلَ النَّبِيَّ - ﷺ - بَعْدَ مَوْتِهِ. [٥٧٠٩ وانظر: ١٢٤١، ١٢٤٢ -\nفتح: ٨/ ١٤٦]\n\n٤٤٥٨ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا يَحْيَى وَزَادَ: قَالَتْ عَائِشَةُ: لَدَدْنَاهُ فِي مَرَضِهِ، فَجَعَلَ يُشِيرُ إِلَيْنَا أَنْ لَا تَلُدُّونِي، فَقُلْنَا كَرَاهِيَةُ الْمَرِيضِ لِلدَّوَاءِ. فَلَمَّا أَفَاقَ قَالَ: \"أَلَمْ أَنْهَكُمْ","vol":"21","page":620},{"text":"أَنْ تَلُدُّونِي». قُلْنَا: كَرَاهِيَةَ الْمَرِيضِ لِلدَّوَاءِ. فَقَالَ: \"لَا يَبْقَى أَحَدٌ فِي الْبَيْتِ إِلاَّ لُدَّ وَأَنَا أَنْظُرُ، إِلاَّ الْعَبَّاسَ، فَإِنَّهُ لَمْ يَشْهَدْكُمْ\". رَوَاهُ ابْنُ أَبِي الزِّنَادِ، عَنْ هِشَامٍ، عَنْ أَبِيهِ عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -. [٥٧١٢، ٦٨٨٦، ٦٨٩٧ - مسلم: ٢٢١٣ - فتح: ٨/ ١٤٧]\nذكر فيه أحاديث:\nأحدها:\nذكره معلقًا بلفظ: وَقَالَ يُونُسُ، عَنِ الزُّهْرِيِّ: قَالَ عُرْوَةُ قَالَتْ عَائِشَةُ ﵂: كَانَ رسولُ الله - ﷺ - يَقُولُ فِي مَرَضِهِ الذِي مَاتَ فِيهِ: \"يَا عَائِشَةُ، مَا أَزَالُ أَجِدُ أَلَمَ الطَّعَامِ الذِي أَكَلْتُه بِخَيْبَرَ، فهذا أَوَانُ وَجَدْتُ آنْقِطَاعَ أَبْهَرِي مِنْ ذَلِكَ السَّمَّ\".\nوالأبهر -بفتح الهمزة والهاء- عرق مستبطن القلب، قيل: هي النياط التي علق بها القلب فإذا آنقطع [مات] (^١)، فمات - ﵇ - شهيدًا رفعة له.\nواسم المرأة التي سمته زينب بنت الحارث بن سلام، وقيل: أخت مرحب، وقد سبق في غزوة خيبر، في باب: الشاة التي سُمَّت لرسول الله - ﷺ - بخيبر (^٢).\nو(أوان) -بالفتح- على الظرف، وبنيت على الفتح لإضافتها إلى مبني وهو الماضي؛ لأن المضاف والمضاف إليه كالشيء الواحد، وروي بالرفع على خبر (هذا) -كما قاله عياض (^٣).\n_________\n(^١) غير موجودة بالأصل، والسياق يقتضيها، لأنها جواب الشرط.\n(^٢) سلف برقم (٤٢٤٩).\n(^٣) \"مشارق الأنوار\" ١/ ٥١ بتصرف.","vol":"21","page":621},{"text":"وقوله: \"ما أزال أجد .. \" إلى آخره، أي: إنه كان نقص من لذة ذوقه، قاله الداودي، وليس [بَبَيِّن] (^١)، كما قال ابن التين؛ لأن نقص الذوق ليس بألم.\nالحديث الثاني:\nحديث أُمّ الفَضْلِ بنْتِ الحَارِثِ: سَمِعْتُ رسول الله - ﷺ - يَقْرَأُ فِي المَغْرِبِ بـ ﴿وَالْمُرْسَلَاتِ عُرْفًا (١)﴾، ثُمَّ مَا صَلَّى لنَا بَعْدَهَا حَتَّى قَبَضَهُ اللهُ.\nوقد سلف (^٢)، وقولها: (ما صلى لنا بعدها) أي: في علمها، كما قاله الداودي، قال: وكان ذلك قرب وجعه، وكانت وفاته يوم الإثنين لاثني عشرة ليلة مضت من ربيع الأول سنة إحدى عشرة حين اشتد الضحاء، وبدأ به وجعه في بيت ميمونة بنت الحارث يوم الأربعاء لليلتين بقيتا من صفر، وصلى الصديق في مرض موته ست عشرة صلاة قبل موته، كما قاله الشيخ أبو محمد، فتكون آخر صلاة صلاها صلاة العصر.\nقال الحاكم: والأثبت عندنا والأصح أنه توفي يوم الإثنين، حين زاغت الشمس منه، ودفن في تلك الساعة، وآخر عهدًا به في القبر قُثم على الأثبت والأصح، لا علي، ولا (…) (^٣)، ولا يصح المغيرة، بل لم يحضر دفنه.\nالحديث الثالث:\nابن عباس ﵄: كان عمر بن الخطاب يدني ابن عباس .. إلى آخره.\n_________\n(^١) مكررة بالأصل.\n(^٢) سلف برقم (٧٦٣).\n(^٣) كلمة غير واضحة بالأصل.","vol":"21","page":622},{"text":"سلف في الفتح، ويأتي في التفسير (^١).\nالحديث الرابع:\nقَالَ ابن عَبَّاسٍ أيضًا: يَوْمُ الخَمِيسِ، وَمَا يَوْمُ الخَمِيسِ! اشْتَدَّ بِرَسُولِ اللهِ - ﷺ - وَجَعُهُ فَقَالَ: \"ائْتُونِي أَكتُبْ لَكُمْ كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ\".\nسلف في الجزية، في باب: إخراج اليهود من جزيرة العرب، وفي جوائز الوفد من الجهاد (^٢)، وقوله: \"لن تضلوا\" في بعضها \"لا تضلون\"، قال ابن التين: هو صوابه، وقوله: (أهجر) سلف بيانه، وهو سؤال ممن حضر في البيت، هل هو هذيان؟ يقال: هجر العليل: إذا هذى، ويحتمل أن يكون من قائله على وجه الإنكار، كأنه قال: أتظنونه هجر؟ وقيل: إن عمر قال: غلبه الوجع، فيجوز أن يكون قال للذي ارتفعت أصواتهم على جهة الزجر، كقول القائل: نزل فلان الوجع فلا تؤذوه بالصوت، وقوله:\n(فذهبوا يردون عنه) كذا في الأصول، وذكره ابن التين بلفظ: (يردوا) ثم قال: وصوابه (يردون).\nوقوله: \"أما الذي فيه خير مما تدعونني إليه\" يريد ما أشرف عليه من لقاء ربه، قاله الداودي، وقال غيره: الذي أنا فيه من ترككم على كتاب خير مما تدعونني إليه أن أكتب لكم، وفيه نظر؛ لأنه لم يذكر أنهم دعوه إلى أن يكتب لهم، يدل عليه قول ابن عباس: إن الرزية كل الرزية ما حال بين رسول الله - ﷺ - وبين أن يكتب لهم ذلك الكتاب. كما ذكره في الحديث بعده.\n_________\n(^١) سلف برقم (٣٢٩٤) كتاب: المغازي، باب: منزل النبي - ﷺ - يوم الفتح، وسيأتي برقم (٤٩٦٩).\n(^٢) سلف برقم (٣١٦٨) ورقم (٣٠٥٣).","vol":"21","page":623},{"text":"الحديث الخامس:\nحديثه أيضًا لَمَّا حُضِرَ رَسُولُ اللهِ - ﷺ - وَفِي البَيْتِ رِجَالٌ، فَقَالَ النَّبِيُّ - ﷺ -: \"هَلُمُّوا أَكتُبْ لَكُمْ كتَابًا لَا تَضِلُّوا بَعْدَهُ\". الحديث.\nواللغو: الكلام الذي لا محصول له، واللغط بكثير القول والاختلاف.\nالحديث السادس:\nحديث عائشة ﵂ قالت: دَعَا رسول الله - ﷺ - فَاطِمَةَ فِي\nشَكْوَاهُ الذِي قُبِضَ فِيهِ، فَسَارَّهَا بِشَئءٍ فَبَكَتْ.\nوسلف في مناقبها وغيره (^١)، وشيخه هناك يحيى بن قزعة، وهنا يَسْرة -بالمثناة تحت، ثم سين مهملة- بن صفوان أبو صفوان، وهو من أفراده، مات سنة خمس عشرة أو ست عشرة ومائتين.\nالحديث السابع:\nحديثها أيضًا ﵂ قالت: كنت أَسْمَعُ أَنَّهُ لَا يَمُوتُ نَبِيٌّ حَتَّى يُخَيَّرَ بَيْنَ الدُّنْيَا وَالآخِرَةِ، فَسَمِعْتُ رسول الله - ﷺ - يَقُولُ فِي مَرَضِهِ الذِي مَاتَ فِيهِ وَأَخَذَتْهُ بُحَّةٌ يَقُولُ: ﴿مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِمْ﴾ الآيَةَ [النساء: ٦٩]، فَظَنَنْتُ أَنَّهُ خُيِّرَ. أي: أيقنت، البُحة بضم الباء، يقال: بححت بالكسر أبحُّ بحًّا، ورجل أبح، ولا يقال: باح، وامرأة بحاء.\nالحديث الثامن:\nحديثها أيضًا: لَمَّا مَرِضَ رسول الله - ﷺ - المَرَضَ الذِي مَاتَ فِيهِ جَعَلَ يَقُولُ: \"فِي الرَّفِيقِ الأَعْلَى\".\n_________\n(^١) سلف برقم (٣٧١٥).","vol":"21","page":624},{"text":"الحديث التاسع:\nحديثها أيضًا: كَانَ رَسُولُ اللهِ - ﷺ - وَهْوَ صَحِيحٌ يَقُولُ: \"إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ قَطُّ حَتَّى يَرى مَقْعَدَهُ مِنَ الجَنَّةِ ثُمَّ يُحَيَّا\" أَوْ: \"يُخَيَّرَ\". فَلَمَّا اشْتَكَى وَحَضَرَهُ القَبْضُ وَرَأْسُهُ عَلى فَخِذِ عَائِشَةَ غُشِيَ عَلَيْهِ، فَلَمَّا أَفَاقَ شَخَصَ بَصَرُهُ نَحْوَ سَقْفِ البَيْتِ ثُمَّ قَالَ: \"اللَّهُمَّ فِي الرَّفِيقِ الأَعْلى\". فَقُلْتُ: إِذًا لَا يُجَاوِرُنَا. فَعَرَفْتُ أَنَّهُ حَدِيثُهُ الذِي كَانَ حدثنا، وَهْوَ صَحِيحٌ.\nوالرفيق الأعلى: كأنه يتأول الآية: ﴿وَحَسُنَ أُولَئِكَ رَفِيقًا﴾ [النساء: ٦٩] والرفيق: الصاحب المرفق، وهو هنا يعني: الرفقاء، يعني: الملائكة، يقال للواحد والجماعة: رفيق كصديق وعدو، وقيل: الرفيق المرتفق: مرتفق الجنة.\nوعن الداودي أنه اسم لكل ما سما، وأراد الأعلى منها؛ لأن الجنة فوق ذلك، وأنكر ذلك عليه لغرابته، وانفراده عن أهل اللغة به، وكأنه صحيف الرقيع بالقاف، وهو من أسماء السماء، وفي \"الصحاح\": الرفيق الأعلى: الجنة.\nوقوله: (إذًا لا يجاورنا) هو بفتح الراء لاعتماد الفعل على (إذًا)، فإن اعترضت حشوًا واعتمد الفعل على ما قبلها سقط عملها كأنا إذًا أزورك، فيرفع لاعتماد الفعل على أنا.\nوقوله: (ورأسه على حجر عائشة) في الروايات الأخرى: مات بين حاقنتي وذاقنتي وأخرى: بين سحري ونحري.\nوالجمع: أن ذلك حصل إنما في تلك الحالة أو غيرها.\nالحديث العاشر:\nحديثها أيضًا: دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ عَلَى رسول الله - ﷺ -","vol":"21","page":625},{"text":"وَأَنَا مُسْنِدَتُهُ إِلَى صَدْرِي، وَمَعَ عَبْدِ الرَّحْمَنِ سِوَاكٌ رَطْبٌ يَسْتَنُّ بِهِ، فَأَبَدَّهُ رَسُولُ اللهِ - ﷺ - بَصَرَهُ، الحديث.\nمعنى: (يستن): يستاك. ومعنى: (أَبَدَّه): أتبعه بصره لا يرتد طرفه عنه. وقولها: (فقضمته)، أصل القضم: الكسر، والقضامة من السواك ما يكسر من شعب أراكه ويفتت. وقيل معنى: قضمته أي: مضغت رأسه بأسنانها، وروي بالصاد المهملة. والحاقنة: نقرة الترقوة، وهما حاقنتان، أي: نقرتا الترقوتين وحبل العاتق، قيل: إنها المطمئن بين الترقوة والحلق، وقال ابن فارس: ما سفل عن البطن (^١). وعبارة بعضهم: ما دون الترقوة من الصدر. وقيل: إنها التراقي. وقيل: إنها ما تحت السرة. وقال ابن دريد: تقول العرب: لألزقن حواقنه بذواقنه فقيل: الحواقن: ما سفل من البطن، والذواقن: ما على. وقال أبو عبيدة: الذواقن جمع ذقن وهو مجمع أطراف اللحيين. وقال ثابت: إنها طرف الحلقوم، وفسر أبو بكر لألزقن حواقنه بذواقنه: أعلاه وأسفله (^٢). وعبارة الخطابي: هو ما يناله الذقن من الصدر (^٣). وهذا كقولها: (بين سحري ونحري). وعبارة أبي الهيثم: أنها نقرة الذقن. وعبارة ابن فارس: أنها طرف الحلقوم الناتئ (^٤)، وقال أبو عبد الملك: ما بين سرتها وذقنها.\nالحديث الحادي عشر:\nحديثها أيضًا: أنه - ﷺ - كَانَ إِذَا اشْتَكَى نَفَثَ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ وَمَسَحَ عَنْهُ بِيَدِهِ، فَلَمَّا اشْتَكَى وَجَعَهُ الذِي تُوُفِّيَ فِيهِ طَفِقْتُ أَنْفِثُ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ التِي كَانَ يَنْفِثُ، وَأَمْسَحُ بِيَدِ رسول الله - ﷺ - عَنْهُ.\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٤٥.\n(^٢) \"جمهرة اللغة\" ١/ ٥٦١.\n(^٣) \"أعلام الحديث\" ٣/ ١٧٩١.\n(^٤) \"مجمل اللغة\" ١/ ٣٥٩.","vol":"21","page":626},{"text":"قيل: النفث أقل ريقًا من التفل، وقيل: لا ريق معه. والمعوذات -بكسر الواو- ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾، و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ وفي حديث أنه - ﷺ - لما سحر، عقد له إحدى عشرة عقدة؛ فأنزل الله إحدى عشرة آية: المعوذتين بكمالهن.\nوقال الداودي: المعوذات: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾، والمعوذتين. وأصل أعوذ بالله: ألجأ إليه، وهو عياذي، أي: ملجئي.\nالحديث الثاني عشر:\nحديثها أيضًا ﵂: أنها سمعت رسول الله - ﷺ - وَأَصْغَتْ إِلَيْهِ قَبْلَ أَنْ يَمُوتَ، وَهْوَ مُسْنِدٌ إِلَيَّ ظَهْرَهُ يَقُولُ: \"اللَّهُمَّ اغْفِرْ لِي وَارْحَمْيي وَأَلْحِقْنِي بِالرَّفِيقِ الأعلى\". سلف.\nالحديث الثالث عشر:\nحديثها أيضًا قالت: قَالَ لي رسول الله - ﷺ - فِي مَرَضِهِ الذِي لَمْ يَقُمْ مِنْهُ: \"لَعَنَ اللهُ اليَهُودَ، اتَّخَذُوا\".\nالحديث سلف في أواخر الجنائز (^١).\nالحديث الرابع عشر:\nحديثها أيضًا: لَمَّا ثَقُلَ رَسُولُ اللهِ - ﷺ - وَاشْتَدَّ بِهِ وَجَعُهُ اسْتَأْذَنَ أَزْوَاجَهُ أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ لَهُ، الحديث سلف مختصرًا في: الصلاة، في باب: حد المريض أن يشهد الجماعة (^٢).\nوفي الطهارة أيضًا في باب: الغسل في المخضب مطولًا (^٣).\n_________\n(^١) سلف برقم (١٣٣٠).\n(^٢) سلف برقم (٦٦٤، ٦٦٥).\n(^٣) سلف برقم (١٩٨).","vol":"21","page":627},{"text":"والوكاء: الخيط الذي يربط به. والمخضب: شبه المركن: إجانة يغسل فيها الثياب. قال الداودي: هو من حجارة كالجفنة.\nالحديث الخامس عشر:\nحديثها، وعبد الله بن عباس قالا: لَمَّا نَزَلَ بِرَسُولِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ كَشَفَهَا عَنْ وَجْهِهِ، فقال وَهْوَ كَذَلِكَ: \"لَعْنَةُ اللهِ عَلَى اليَهُودِ وَالنَّصَارى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". يُحَذِّرُ مَا صَنَعُوا. سلف من طريق عائشة قريبًا (^١).\nالحديث السادس عشر:\nحديثها أيضًا، قالت: لَقَدْ رَاجَعْتُ رَسُولَ اللهِ - ﷺ - فِي ذَلِكَ، وَمَا حَمَلَنِي عَلى كَثْرَةِ مُرَاجَعَتِهِ إِلَّا أَنَّهُ لَمْ يَقَعْ فِي قَلْبِي أَنْ يُحِبَّ النَّاسُ بَعْدَهُ رَجُلًا قَامَ مَقَامَهُ أَبَدًا، وَإلاَّ كُنْتُ أُرى أَنَّهُ لم يقم أَحَد مَقَامَهُ إِلَّا تَشَاءَمَ النَاسُ بِهِ، فَأَرَدْتُ أَنْ يَعْدِلَ ذَلِكَ رَسُولُ اللهِ - ﷺ - عَنْ أَبِي بَكْرٍ. رَوَاهُ ابن عُمَرَ وَأَبُو مُوسى وَابْنُ عَبَّاسٍ عَنِ رسول الله - ﷺ -. سلف\nالحديث السابع عشر:\nحديثها أيضًا، مَاتَ رسول الله - ﷺ - وَإِنَّهُ لَبَيْنَ حَاقِنَتِي وَذَاقِنَتِي، فَلَا أَكْرَهُ شِدَّةَ المَوْتِ لأَحَدٍ أَبَدًا بَعْدَ رسول الله - ﷺ -. سلف.\nالحديث الثامن عشر:\nحديث الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ كَعْبِ بْنِ مَالِكٍ الأَنْصَارِيُّ -وَكَانَ كَعْبُ بْنُ مَالِكٍ أَحَدَ الثَّلَاثَةِ الذِينَ- تِيبَ عَلَيْهِمْ أَنَّ ابن عَبَّاسٍ أَخْبَرَهُ، أَنَّ عَلِيَّ بْنَ أَبِي طَالِب - ﵁ - خَرَجَ مِنْ عِنْدِ رَسُولِ اللهِ - ﷺ - فِي وَجَعِهِ الذِي تُوُفَيَ منه، فَقَالَ النًّاسُ: يَا أَبَا حَسَنٍ، كَيْفَ أَصْبَحَ رَسُولُ\n_________\n(^١) سلف برقم (٤٤٤١).","vol":"21","page":628},{"text":"الله - ﷺ -؟ فَقَالَ: أَصْبَحَ بِحَمْدِ اللهِ بَارِئًا. فَأَخَذَ بِيَدِهِ عَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ، فَقَالَ لَهُ: أَنْتَ والله بَعْدَ ثَلَاثٍ عَبْدُ العَصَا، وَإِنِّي والله لأُرى رَسُولَ اللهِ - ﷺ - سَوْفَ يُتَوَفَّى مِنْ وَجَعِهِ هذا .. الحديث بطوله.\nومعنى: عبد العصا: أنه - ﷺ - يموت ويلي غيره، فيكون علي وغيره مأمورين ومأجورين.\nوفيه: صراحة أن عليًا لم يسأل الولاية، وحلف على ذلك، واعلم أن البخاري تفرد بهذا الإسناد. وفي سماع الزهري من عبد الله المذكور نظر، نبه عليه الدمياطي (^١) وقد سلف في حديث كعب، وكذلك هو عند مسلم الزهري عن عبد الله عن أبيه (^٢). وتارة الزهري، عن عبد الرحمن، [عن أبيه و] (^٣)، عن عمه عبيد الله جميعًا، عن كعب (^٤).\nالحديث التاسع عشر:\nحديث أنس - ﵁ -: أَنَّ المُسْلِمِينَ بَيْنَا هُمْ فِي صَلَاةِ الفَجْرِ مِنْ يَوْمِ الاثْنَيْنِ، وَأَبُو بَكْرٍ يُصَلِّي لَهُمْ لَمْ يَفْجَأُهُمْ إِلَّا رَسُولُ اللهِ - ﷺ - قَدْ كَشَفَ سجف حُجْرَةِ عَائِشَةَ، الحديث، وفي آخره: ثُمَّ دَخَلَ الحُجْرَةَ وَأَرْخَى السِّتْرَ.\nيقال: فجأني الأمر يفجؤني إذا جاء بسرعة. ولما صلى -في حديث عائشة (^٥) - خلف أبي بكر كانت صلاة الظهر يوم الأحد، وتوفي في يوم الاثنين.\n_________\n(^١) ورد بهامش الأصل: وما قاله الدمياطي: قاله قبله أحمد بن صالح المصري كما نقله العلائي في \"مراسيله\" عنه فقال: إن الزهري لم يسمع منه شيئًا، والله أعلم.\n(^٢) مسلم (١٥٥٨) كتاب: المساقاة، باب: استحباب الوضع من الدين.\n(^٣) زيادة من مسلم.\n(^٤) مسلم (٧١٦) كتاب: صلاة المسافرين، باب: استحباب الركعتين في المسجد.\n(^٥) سلف برقم (٦٨٧).","vol":"21","page":629},{"text":"الحديث العشرون:\nحديثها أيضًا أنها كانت تقول: إِنَّ مِنْ نِعَمِ اللهِ عَلَيَّ أَنَّ رَسُولَ الله - ﷺ - جَمَعَ بَيْنَ رِيقِي وَرِيقِهِ عِنْدَ مَوْتِهِ.\nثم ذكرت قصة عبد الرحمن السالفة.\nوقولها: (بين سحري ونحري) السحر: الرئة، وقال الداودي: هو ما بين الثديين.\nوقوله: (وبين يديه ركوة أو علبة) يشك عمر -يعني ابن سعيد- أحد رواته. والركوة: من الأدم، راؤها مثلثة كما سلف، والعلبة: قدح من خشب ضخم يحلب فيه، أو من جلود الإبل، أو أسفله جلد وأعلاه خشب مدور أو غصن أو جذور، وجمعه: علب وعلاب.\nوقولها: (وأنا مسندة رسول الله - ﷺ -) وقولها بعده (وهو مستند إلى صدري)، وفي حديث جابر بن عبد الله- عند ابن سعد- عن علي ﵁ أنه قال: قبض رسول الله - ﷺ - وأنا مسنده إلى صدري، وفي حديث عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه، عن جده، لما ثقل رسول الله - ﷺ - في حجري، قلت: يا عباس أدركني؛ فإني هالك، فكان جدهما جميعًا أن أضجعاه.\nوعن علي بن حسين: قبض ورأسه في حجر علي - ﵁ -. وكذا قال الشعبي وابن عباس. قال أبو غطفان: فقلت له: إن عروة حدثني، عن عائشة ﵂ قالت: توفي رسول الله - ﷺ - بين سحري ونحري. فقال ابن عباس: أتعقل؟ والله لتوفي رسول الله - ﷺ -، وإنه لمستند إلى صدر علي، وهو الذي غسله وأخي الفضل، وأبى أبي أن يحضر.","vol":"21","page":630},{"text":"وقال أنه - ﵇ - كان يستحي أن أراه حاسرًا (^١).\nوروى الحاكم في \"إكليله\" من حديث عمرو بن ثابت بن أبي المقدام، عن أبيه، عن جده العرنى، عن علي - ﵁ -، قال: أسندت رسول الله - ﷺ - إلى صدري فسالت نفسه. ومن حديث أم سلمة: كان علي - ﵁ - آخرهم عهدًا به جعل يسارة فاه على فيه حتى قبض.\nومن حديث عائشة ﵂ قالت: قال رسول الله - ﷺ - لما حضره الموت: \"ادعو إلي حبيبي\" فقلت: أدعو علي بن أبي طالب، فوالله ما يريد غيره. فلما رآه نزع الثوب الذي كان عليه ثم أدخله فيه، فلم يزل يحتضنه حتى قبض ويده عليه (^٢).\nالحديث الحادي بعد العشرين:\nحَدَّثَنَا إِسْمَاعِيلُ: حَدَّثَنِي سُلَيْمَانُ بْنُ بلَالٍ، قال هِشَامُ بْنُ عُرْوَةَ: وأَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ ﵂ أً نَّه - ﷺ - كَانَ يَسْأَلُ فِي مَرَضِهِ الذِي مَاتَ فِيهِ يَقُولَ: \"أَيْنَ أَنَا غَدًا؟ أَيْنَ أَنَا غَدًا؟ \". الحديث.\nوإسماعيل هذا هو ابن أبي أويس، ومات سنة ست أو سبع وعشرين ومائتين، ومات شيخه سليمان سنة اثنتين أو سبع وسبعين ومائة بالمدينة. قال أبو حاتم في الأول: محله الصدق مغفل، وضعفه النسائي (^٣).\nالحديث الثاني بعد العشرين:\nحديثها أيضًا: تُوُفِّيَ النَّبِيُّ - ﷺ - فِي بَيْتِي وَفِي يَوْمِي، وَبَيْنَ سَحْرِي\n_________\n(^١) \"طبقات ابن سعد\" ٢/ ٢٦٢ - ٢٦٤.\n(^٢) قال ابن حجر: ما أخرجه الحاكم وابن سعد من طرق أن النبي - ﷺ - مات ورأسه في حجر علي كل طريق منها لا يخلو من شيعي فلا يلتفت إليهم.\n(^٣) انظر: \"الجرح والتعديل\" ٢/ ١٨٠ (٦١٣)، \"الضعفاء والمتروكين\" للنسائي ص ١٨ (٤٢).","vol":"21","page":631},{"text":"وَنَحْرِي، الحديث. وهو بمعنى ما سلف.\nالحديث الثالث بعد العشرين:\nحديثها أيضًا: أَنَّ أَبَا بَكْرٍ أَقْبَلَ عَلَى فَرَسٍ مِنْ مَسْكَنِهِ بِالسُّنْحِ حَتَّى نَزَلَ، فَدَ خَلَ، الحديث.\nوقد سلف في: فضائل الصديق (^١).\nوالسنح بإسكان النون منازل بني الحارث بن الخزرج بعوالي المدينة، وقوله: (فتيمَّم رسول الله - ﷺ -) أي قصده.\nوالحبرة: ثوب. وقيد ابن التين بالأخضر، قال: يستحب للموتى أن يسجوا به وربما كفنوا فيه.\nوقوله: (فقبله وبكى) فيه: أنه لا بأس بتقبيل الميت والبكاء عليه بعد موته ما لم يعلن.\nوقوله: (لا يجمع الله عليك موتتين، أما الموتة التي كتبت عليك فقد متها) وقد أسلفنا أن المراد: ليس عليك بعد هذِه الموتة كرب مقبورًا، ولا عند نَشْرِك، ولا في الموقف، ولا في أحوال يوم القيامة كلها.\nوقال الداودي: لا يموت في قبره موتة أخرى كما قيل في الكافر والمنافق بعد أن ترد إليه روحه ثم يقبض، وقال قبله: أي لا يجمع الله عليك كرب هذا الموت، قد عصمك الله من عذابه ومن أهوال يوم القيامة، وقيل: أراد بذلك ردًا لقول من قال لم يمت رسول الله - ﷺ -، وأشد من كان في ذلك عمر، وذلك أنه قال: ليبعثه الله فليقطعن أيدي رجال، فأخبر أبو بكر أنه مات، وليس يحيى ثم يموت، فيكون\n_________\n(^١) سلف برقم (٣٦٦٧) كتاب: فضائل الصحابة باب: قول النبي - ﷺ - \"لوكنت متخذًا خليلًا\".","vol":"21","page":632},{"text":"له موتتان، وقد عالج من الموت شدة، وقال: \"إن للموت سكرات\"، وقيل: أراد: موتك في موت شريعتك؛ يدل على ذلك قوله في الحديث: \"من كان يعبد محمدًا فإن محمدًا قد مات\". وقول عمر - ﵁ -: (ما هو إلا أن سمعت قوله في الحديث: من كان يعبد محمدًا فإن محمدًا قد مات- أبا بكر تلاها فعقرت حتى ما تقلني رجلاي) أي: تحيرت ودهشت.\nعن ابن الأعرابي: عقر الرجل ونحر: إذا تحير، ضبطه أبو الحسن بضم العين، وضبطه غيره بفتحها، وكذا هو في كتب أهل اللغة. وتقلني: تحملني، قال تعالى: ﴿حَتَّى إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا﴾ [الأعراف: ٥٧].\nقوله: (وحتى هويت إلى الأرض) هوى بالفتح يهوي هويًا: سقط إلى أسفل، وهوِي يهوى: إذا أحب، وأهوى إليه بيده ليأخذه، وبتلاوة الصديق هذِه الآية: ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ﴾ إلى قوله: ﴿الشَّاكِرِينَ﴾ [آل عمران: ١٤٤]، كان يسمى: أمير الشاكرين (^١).\nالحديث الرابع والخامس بعد العشرين:\nحديثها وابن عباس - ﵁ -: أَنَّ أَبَا بَكْرٍ قَبَّلَ النَّبِيَّ - ﷺ - بَعْدَ مَوْتِهِ.\nفيه ما تقدم وأنه لا بأس بتقبيله، وزاد: فقالت عائشة: لددناه في مرضه.\nاللدود: أن يسقى الإنسان الدواء من أحد شقيه، ومنه لديدا الوداي: جانباه، وقيل: هو ما صب في وسط الفم، وقيل: ما صب في الحلق.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٤٥٥.","vol":"21","page":633},{"text":"وقوله: (لا يبقى في البيت أحد إلا لدّ) فيه مشروعية القصاص فيما يصاب به الإنسان عمدًا.\nوفيه: أنه - ﷺ - ربما انتقم لنفسه، ويكون معنى حديث عائشة ﵂: إلا أن تنتهك حرمة الله فينتقم لله بها، أي: ما أصيب به في بدنه قد انتهكت به حرمة الله، وإن ترك الانتقام ترك الأموال.\nوفيه: أن التأويل البعيد لا يعذر به صاحبه.","vol":"21","page":634},{"text":"<span data-type='title' id=toc-2526>وصية النبي - ﷺ </span>- (^١)\n٤٤٥٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا أَزْهَرُ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ قَالَ: ذُكِرَ عِنْدَ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺأَوْصَى إِلَى عَلِيٍّ، فَقَالَتْ: مَنْ قَالَهُ؟ لَقَدْ رَأَيْتُ النَّبِيَّ - ﷺ - وَإِنِّي لَمُسْنِدَتُهُ إِلَى صَدْرِي، فَدَعَا بِالطَّسْتِ فَانْخَنَثَ فَمَاتَ، فَمَا شَعَرْتُ، فَكَيْفَ أَوْصَى إِلَى عَلِيٍّ؟! [انظر: ٢٧٤١ - مسلم: ١٦٣٦ - فتح: ٨/ ١٤٨]\n\n٤٤٦٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مَالِكُ بْنُ مِغْوَلٍ، عَنْ طَلْحَةَ قَالَ: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى - ﵄ -: أَوْصَى النَّبِيُّ - ﷺ -؟ فَقَالَ: لَا. فَقُلْتُ: كَيْفَ كُتِبَ عَلَى النَّاسِ الْوَصِيَّةُ أَوْ أُمِرُوا بِهَا؟ قَالَ: أَوْصَى بِكِتَابِ اللهِ. [انظر: ٢٧٤٠ - مسلم: ١٦٣٤ - فتح: ٨/ ١٤٨]\n\n٤٤٦١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو الأَحْوَصِ عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ الْحَارِثِ قَالَ مَا تَرَكَ رَسُولُ اللهِ - ﷺ - دِينَارًا وَلَا دِرْهَمًا وَلَا عَبْدًا وَلَا أَمَةً، إِلاَّ بَغْلَتَهُ الْبَيْضَاءَ الَّتِي كَانَ يَرْكَبُهَا، وَسِلَاحَهُ، وَأَرْضًا جَعَلَهَا لاِبْنِ السَّبِيلِ صَدَقَةً. [انظر: ٢٧٣٩ - فتح: ٨/ ١٤٨]\n\n٤٤٦٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: لَمَّا ثَقُلَ النَّبِيُّ - ﷺ - جَعَلَ يَتَغَشَّاهُ، فَقَالَتْ فَاطِمَةُ - ﵍ -: وَاكَرْبَ أَبَاهُ. فَقَالَ لَهَا: \"لَيْسَ عَلَى أَبِيكِ كَرْبٌ بَعْدَ الْيَوْمِ\". فَلَمَّا مَاتَ قَالَتْ: يَا أَبَتَاهْ، أَجَابَ رَبًّا دَعَاهُ، يَا أَبَتَاهْ، مَنْ جَنَّةُ الْفِرْدَوْسِ مَأْوَاهُ، يَا أَبَتَاهْ إِلَى جِبْرِيلَ نَنْعَاهْ. فَلَمَّا دُفِنَ قَالَتْ فَاطِمَةُ - ﵍ -: يَا أَنَسُ، أَطَابَتْ أَنْفُسُكُمْ أَنْ تَحْثُوا عَلَى رَسُولِ اللهِ - ﷺ - التُّرَابَ؟! [فتح: ٨/ ١٤٩]\nذكر فيه حديث الأسود: قَالَ: ذُكِرَ عِنْدَ عَائِشَةَ ﵂ أَوْصَى إِلَى عَلِيٍّ، فَقَالَتْ: مَنْ قَالَهُ؟ لَقَدْ رَأَيْتُ النَّبِيَّ - ﷺ - وإِنِّي لَمُسْنِدَتُهُ إِلى\n_________\n(^١) ورد بهامش الأصل: هذِه الترجمة ليست في سماعنا فيما أعلم، وقد راجعت حين إلقائه أصلًا لنا فلم أرها فيه على ما في الأصل الذي سمعنا منه، والله أعلم.","vol":"21","page":635},{"text":"صَدْرِي، فَدَعَا بِالطَّسْتِ فَانْخَنَثَ فَمَاتَ، فَمَا شَعَرْتُ، فَكَيْفَ أَوْصَى إِلَى عَلِيً؟!\nمعنى الحديث: مال إلى أحد شقيه، وفيه: حديث النهي عن اختناث الأسقية، وهو أن تثنى أفواهها ليشرب منها، وسمي المخنث لانخناثه وتثنيه في مشيه وحركاته، وقيل: انخنث: استرخى.\nوذكر بعده حديث طلحة: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى - ﵄ -: أَوْصَى النَّبِيُّ - ﷺ -؟ فَقَالَ: لَا. فَقُلْتُ: كَيْفَ كُتِبَ عَلَى النَّاسِ الوَصِيَّةُ أَوْ أُمِرُوا بِهَا؟ قَالَ: أَوْصَى بِكِتَابِ اللهِ. وسلف معناه.\nوحديث عبد الله بن الحارث - ﵁ -: مَا تَرَكَ رَسُولُ اللهِ - ﷺ - دِينَارًا وَلَا دِرْهَمًا وَلَا عَبْدًا وَلَا أَمَةً، إِلَّا بَغْلَتَهُ البَيْضَاءَ .. الحديث وقد سلف.\nوحديث حَمَّاد، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا ثَقُلَ رسول الله - ﷺ - جَعَلَ يَتَغَشَّاهُ، فَقَالَتْ فَاطِمَةُ: وَاكَرْبَ أَبَاهْ. فَقَالَ لَهَا: \"لَيْسَ عَلَى أَبِيكِ كَرْبٌ بَعْدَ اليَوْمِ\". فَلَمَّا مَاتَ قَالَتْ: يَا أَبَتَاهْ، أَجَابَ رَبًّا دَعَاهْ، يَا أَبَتَاهْ، مَنْ جَنَّةُ الفِرْدَوْسِ مَأْوَاهْ، يَا أَبَتَاهْ، إِلى جِبْرِيلَ نَنْعَاهْ. فَلَمَّا دُفِنَ قَالَتْ فَاطِمَةُ: يَا أَنَسُ، أَطَابَتْ أَنْفُسُكُمْ أَنْ تَحْثُوا عَلَى رَسُولِ اللهِ - ﷺ - التُّرَابَ؟!\nقال الخطابي: تكلم فيه غير واحد من أهل العلم، ويدخل فيهم أيضًا من لا يعد من أهل العلم، وهو إسحاق بن إبراهيم الموصلي فيما يعيب أصحاب الحديث في كتاب له، وزعم أنهم لا يعرفون معنى قوله: \"ليس على أبيك كرب بعد اليوم\" ثم قال: إنما كان كربه شفقة على أمته لما علم من وقوع الاختلاف والفتن بعده، قال: وهذا ليس بشيء، ولو كان كما قال لوجب انقطاع شفقته عن الأمة بعد موته، وشفقته دائمة على الأمة أيام حياته وباقية بعد وفاته؛ لأنه","vol":"21","page":636},{"text":"مبعوث إلى الغابرين قرنًا بعد قرن إلى قيام الساعة، وإنما هو ما كان يجده من كرب الموت وغيره، وكان بشرًا يناله الوصب، فيجد له من الألم مثل ما يجد الناس أو أكثر، وإن كان صبره عليه واحتماله أحسن، وقد روي عن عبد الله بن مسعود قال: دخلت على رسول الله - ﷺ - وهو محموم، فقلت: يا رسول الله، إنك توعك وعكًا شديدًا، قال: \"أجل، إنا معشر الأنبياء يضاعف علينا البلاء كما يضاعف لنا الأجر\" فالمعنى: لا يصيب بعد اليوم نصب ولا وصب يجد له كربًا إذا مضى إلى دار الكرامة (^١).\nفائدة:\nزاد أبو داود عن حماد: يا أبتاه من ربه ما أدناه. وروى المبارك بن فضالة، عن ثابت، ولفظه: قالت فاطمة: واكرباه، فقال: فقال: \"إنه ليس على أبيك كرب بعد اليوم\" (^٢) وأخرج ابن ماجه بعضه في: الجنائز (^٣).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٩٤ - ١٧٩٥.\n(^٢) أبو داود الطيالسي ٣/ ٥٢٧ (٢١٥٨).\n(^٣) ابن ماجه (١٦٣٠).","vol":"21","page":637},{"text":"<span data-type='title' id=toc-2527>٨٤ - باب آخِرِ مَا تَكَلَّمَ النَّبِيُّ - ﷺ </span>-\n٤٤٦٣ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ اللهِ، قَالَ يُونُسُ: قَالَ الزُّهْرِيُّ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ فِي رِجَالٍ مِنْ أَهْلِ الْعِلْمِ أَنَّ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ وَهْوَ صَحِيحٌ: \"إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ حَتَّى يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ، ثُمَّ يُخَيَّرَ\". فَلَمَّا نَزَلَ بِهِ وَرَأْسُهُ عَلَى فَخِذِي غُشِيَ عَلَيْهِ، ثُمَّ أَفَاقَ، فَأَشْخَصَ بَصَرَهُ إِلَى سَقْفِ الْبَيْتِ ثُمَّ قَالَ: \"اللَّهُمَّ الرَّفِيقَ الأَعْلَى\". فَقُلْتُ: إِذًا لَا يَخْتَارُنَا. وَعَرَفْتُ أَنَّهُ الْحَدِيثُ الَّذِي كَانَ يُحَدِّثُنَا وَهْوَ صَحِيحٌ قَالَتْ: فَكَانَتْ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا: \"اللَّهُمَّ الرَّفِيقَ الأَعْلَى\". [انظر: ٤٤٣٥ - مسلم: ٢٤٤٤ - فتح: ٨/ ١٥٠]\nذكر فيه حديث الزُّهْرِيّ: أَخْبَرَنِي سَعِيدُ بْنُ المُسيِّبِ فِي رِجَالٍ مِنْ أَهْلِ العِلْم أَنَّ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - وَهْوَ صَحِيحٌ يقول: \"إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ حَتَّى يَرى مَقْعَدَهُ مِنَ الجَنَّةِ، ثُمَّ يُخَيَّرَ\". فَلَمَّا نَزَلَ بِهِ وَرَأْسُهُ عَلَى فَخِذِي غُشِيَ عَلَيْهِ، ثُمَّ أَفَاقَ، فَأَشْخَصَ بَصَرَهُ إِلَى سَقْفِ البَيْتِ ثُمَّ قَالَ: \"اللَّهُمَّ الرَّفِيقَ الأَعْلَى\". فَقُلْتُ: إِذًا لَا يَخْتَارُنَا. وَعَرَفْتُ أَنَّهُ الحَدِيثُ الذِي كَانَ يُحَدِّثُنَا وَهْوَ صَحِيحٌ، قَالَتْ: فَكَانَتْ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا: \"اللَّهُمَّ الرَّفِيقَ الأَعْلَى\".\nهذا الحديث ساقه في الباب قبله من حديث الزهري أيضًا عن عروة بن الزبير، عن عائشة ﵂.","vol":"21","page":638},{"text":"<span data-type='title' id=toc-2528>٨٥ - باب وَفَاةِ النَّبِيِّ - ﷺ </span>-\n٤٤٦٤، ٤٤٦٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ وَابْنِ عَبَّاسٍ ﵃ أَنَّ النَّبِيَّ - ﷺ - لَبِثَ بِمَكَّةَ عَشْرَ سِنِينَ يُنْزَلُ عَلَيْهِ الْقُرْآنُ، وَبِالْمَدِينَةِ عَشْرًا.\nالحديث ٤٤٦٤ [٤٩٧٨ - فتح: ٨/ ١٥٠]\nالحديث ٤٤٦٥ [انظر: ٣٨٥١ - مسلم: ٢٣٥١ - فتح: ٨/ ١٥٠]\n\n٤٤٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - تُوُفِّيَ وَهْوَ ابْنُ ثَلَاثٍ وَسِتِّينَ. قَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ مِثْلَهُ. [انظر: ٣٥٣٦ - مسلم: ٢٣٤١ - فتح: ٨/ ١٥٠]\nذكر فيه حديث عائشة وابن عباس - ﵁ -: أَنَّ النَّبِيَّ - ﷺ - لَبِثَ بِمَكَّةَ عَشْرَ سِنِينَ يُنْزَلُ عَلَيْهِ القُرْآنُ، وَبِالْمَدِينَةِ عَشْرًا.\nإن قلتَ: قد يعارضه ما ذكره أيضًا من حديث ابن عقبة: سمعت عمرو بن دينار، قلت لعروة: إن ابن عباس يقول: لبث النبي - ﷺ - بمكة بضع عشرة سنة (^١). وذكر في الهجرة من حديث عكرمة وعمرو بن دينار، عنه: ثلاث عشرة (^٢).\nقلتُ: عنه أوجه:\nأحدها: أن هذا من حيث حمي الوحي وتتابع، روايته الأخرى: من حين البعثة.\n_________\n(^١) \"التاريخ الصغير\" ١/ ٢٩.\n(^٢) \"التاريخ الكبير\" ١/ ١٠، و\"التاريخ الصغير\" ١/ ٢٨ - ٢٩.","vol":"21","page":639},{"text":"ثانيها: أنه - ﷺ - أسر الوحي ثلاث سنين أو نحوها، ثم أمر بأن يصدع\nبما يؤمر. قاله أهل السير.\nثالثها: أنه ابتدئ بالوحي بعد الرؤيا الصادقة التي كانت ستة أشهر بسنتين ونصف.\nرابعها: أن إسرافيل وكل به ثلاث سنين كما سلف، ثم جاءه جبريل بالقرآن، وادعى الداودي أن المشهور عن ابن عباس ثلاث عشرة.\nوذكر فيه أيضًا حديث عائشة: أَنَّه - ﷺ - تُوُفِّيَ وَهْوَ ابن ثَلَاثٍ وَسِتِّينَ. وهو قول ابن شهاب\nورواية أنس عاش ستين (^١)، وهو أقل ما قيل، وعن ابن عباس خمسًا وستين (^٢)، وهو أكثر ما قيل، وقد أسلفنا ذلك في أول هذا\nالشرح.\nوفي باب: وفاة النبي - ﷺ -، في: أحاديث الأنبياء أيضًا، وأما غسله وتكفينه والصلاة عليه فمحل بسطه كتب السير.\n_________\n(^١) سيأتي برقم (٥٩٠٠) كتاب: اللباس، باب: الجعد.\n(^٢) \"التاريخ الصغير\" ١/ ٢٩.","vol":"21","page":640},{"text":"<span data-type='title' id=toc-2529>٨٦ - باب</span>\n٤٤٦٧ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: تُوُفِّيَ النَّبِيُّ - ﷺ - وَدِرْعُهُ مَرْهُونَةٌ عِنْدَ يَهُودِيٍّ بِثَلَاثِينَ. [يَعْنِي صَاعًا مِنْ شَعِيرٍ]. [انظر: ٢٠٦٨ - مسلم: ١٦٠٣ - فتح: ٨/ ١٥١]\nذكر فيه حديث عائشة ﵂: تُوُفِّيَ رسول الله - ﷺ - ودِرْعُهُ مَرْهُونَةٌ عِنْدَ يَهُودِيٍّ بِثَلَاثِينَ صَاعًا.\nوقد سلف في الرهن (^١) وغيره، وذكره البخاري هنا؛ ليعلم أنه من آخر أحواله.\n_________\n(^١) سلف برقم (٢٠٦٨).","vol":"21","page":641},{"text":"<span data-type='title' id=toc-2530>٨٧ - باب بَعْثُ النَّبِيِّ - ﷺ - أُسَامَةَ بْنَ زَيْدٍ - ﵄ - فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ </span>(^١)\n٤٤٦٨ - حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، عَنِ الْفُضَيْلِ بْنِ سُلَيْمَانَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ أَبِيهِ: اسْتَعْمَلَ النَّبِيُّ - ﷺ - أُسَامَةَ، فَقَالُوا فِيهِ، فَقَالَ النَّبِيُّ - ﷺ -: \"قَدْ بَلَغَنِي أَنَّكُمْ قُلْتُمْ فِي أُسَامَةَ، وَإِنَّهُ أَحَبُّ النَّاسِ إِلَيَّ\". [انظر: ٣٧٣٠، مسلم: ٢٤٢٦ - فتح: ٨/ ١٥٢]\n\n٤٤٦٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ بَعْثًا، وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ النَّاسُ فِي إِمَارَتِهِ، فَقَامَ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"إِنْ تَطْعُنُوا فِي إِمَارَتِهِ فَقَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ قَبْلُ، وَايْمُ اللهِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ\". [انظر: ٣٧٣٠ - مسلم: ٢٤٢٦ - فتح: ٨/ ١٥٢]\nذكر فيه حديث سَالِمٍ، عَنْ أَبِيهِ: اسْتَعْمَلَ النَّبِيُّ - ﷺ - أُسَامَةَ، فَقَالُوا فِيهِ، فَقَالَ النَّبِيُّ - ﷺ -: \"قَدْ بَلَغَنِي أَنَّكُمْ قُلْتُمْ فِي أُسَامَةَ، وَإِنَّهُ أَحَبُّ إِلَيَّ\".\nوحديث ابن دِينَارٍ، عَنْ ابن عُمَرَ ﵄: \"إِنْ تَطْعُنُوا فِي إِمَارَتهِ\" الحديث.\nوقد سلف في: المناقب (^٢).\n_________\n(^١) ورد بهامش الأصل: كذا بخط المؤلف في الهامش وخرج إليها ولم يصح أيضًا. وقد أسلفناها.\n(^٢) سلف برقم (٣٧٣٠).","vol":"21","page":642},{"text":"<span data-type='title' id=toc-2531>٨٨ - باب</span>\n٤٤٧٠ - حَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو، عَنِ ابْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنِ الصُّنَابِحِيِّ أَنَّهُ قَالَ لَه: مَتَى هَاجَرْتَ؟ قَالَ خَرَجْنَا مِنَ الْيَمَنِ مُهَاجِرِينَ، فَقَدِمْنَا الْجُحْفَةَ، فَأَقْبَلَ رَاكِبٌ فَقُلْتُ لَهُ: الْخَبَرَ؟ فَقَالَ: دَفَنَّا النَّبِيَّ - ﷺ - مُنْذُ خَمْسٍ. قُلْتُ: هَلْ سَمِعْتَ فِي لَيْلَةِ الْقَدْرِ شَيْئًا؟ قَالَ: نَعَمْ، أَخْبَرَنِي بِلَالٌ مُؤَذِّنُ النَّبِيِّ - ﷺ - أَنَّهُ فِي السَّبْعِ فِي الْعَشْرِ الأَوَاخِرِ. [فتح: ٨/ ١٥٣]\nذكر فيه حديث أَبِي الخَيْرِ، عَنِ الصُّنَابِحِيِّ أَنَّهُ قَالَ: مَتَى هَاجَرْتَ؟ قَالَ: خَرَجْنَا مِنَ اليَمَنِ مُهَاجِرِينَ، فَقَدِمْنَا الجُحْفَةَ، فَأَقْبَلَ رَاكِبٌ فَقُلْتُ: ما الخَبَرَ؟ فَقَالَ: دَفَنَّا النَّبِيَّ - ﷺ - مُنْذُ خَمْسٍ. قُلْتُ: هَلْ سَمِعْتَ فِي لَيْلَةِ القَدْرِ شَيْئًا؟ قَالَ: نَعَمْ، أَخْبَرَنِي بِلَالٌ مُؤَذِّنُ النَّبِيِّ - ﷺ - أَنَّهُا فِي السَّبْعِ فِي العَشْرِ الأَوَاخِرِ.\nوالصنابحي: عبد الرحمن بن عسيلة من كبار التابعين، مشهور، مخضرم كما ذكر مرادي عابد، سمع أبا بكر ومعاذًا، وعنه أبو الخير اليزني (^١) وغيره، وكان عبد الملك يجلسه معه على السرير، ومات في خلافته، والكلام على ليلة القدر سلف في بابها.\n_________\n(^١) ورد بهامش الأصل: واسم أبي الخير: مرثد بن عبد الله اليزني توفي سنة ٩٠.","vol":"21","page":643},{"text":"<span data-type='title' id=toc-2532>٨٩ - باب كَمْ غَزَا النَّبِيُّ - ﷺ </span>-؟\n٤٤٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَأَلْتُ زَيْدَ بْنَ أَرْقَمَ - ﵁ -: كَمْ غَزَوْتَ مَعَ رَسُولِ اللهِ - ﷺ - قَالَ سَبْعَ عَشْرَةَ. قُلْت: كَمْ غَزَا النَّبِيُّ - ﷺ -؟ قَالَ: تِسْعَ عَشْرَةَ. [انظر: ٣٩٤٩ - مسلم: ١٢٥٤ - فتح: ٨/ ١٥٣]\n\n٤٤٧٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، حَدَّثَنَا الْبَرَاءُ - ﵁ - قَالَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - خَمْسَ عَشْرَةَ. [فتح: ٨/ ١٥٣]\n\n٤٤٧٣ - حَدَّثَنِي أَحْمَدُ بْنُ الْحَسَنِ، حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَنْبَلِ بْنِ هِلَالٍ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ، عَنْ كَهْمَسٍ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ أَبِيهِ قَالَ: غَزَا مَعَ رَسُولِ اللهِ - ﷺ - سِتَّ عَشْرَةَ غَزْوَةً. [مسلم: ١٨١٤ - فتح: ٨/ ١٥٣]\nذكر فيه حديث أَبِي إِسْحَاقَ قَالَ: سَأَلْتُ زَيْدَ بْنَ أَرْقَمَ: كَمْ غَزَوْتَ مَعَ رَسُولِ الله - ﷺ -، قَالَ: سَبْعَ عَشْرَةَ. قُلْتُ: كَمْ غَزَا النَبِيُّ - ﷺ -؟ قَالَ: تِسْعَ عَشْرَةَ.\nوحديث أبي إسحاق، ثنا البَرَاءُ - ﵁ - قَالَ: غَزَوْتُ مَعَ النَّبِيِّ - ﷺ - خمْسَ عَشْرَةَ.\nوحديث ابن بُرَيْدَةَ، عَنْ أَبِيهِ قَالَ: غَزَا مَعَ رَسُولِ اللهِ - ﷺ - سِتَّ عَشْرَةَ غَزْوَةً.\nوحديث زيد بن أرقم سلف: أول المغازي، وحديث بريدة أخرجه عن أحمد بن الحسن، وهو ابن جنيدب (^١) الترمذي الحافظ من أفراده.\nوحديث البراء أسلفه هناك:\n_________\n(^١) ورد بهامش الأصل: كان في أصله جندب. ثم ضرب على الياء والذي ظهر لي من الضرب أنه ضرب شيخنا المؤلف والصواب إثباتها. والله أعلم.","vol":"21","page":644},{"text":"خاتمة نختم بها ما ذكره البخاري:\nروى ابن سعد في \"طبقاته\" بإسناد جيد، عن أنس - ﵇ -: كانت عامة وصية رسول الله - ﷺ - حين حضره الموت: \"الصلاة وما ملكت أيمانكم\" حتى جعل يغرغر بها في صدره، وما كاد يفصح بها لسانه (^١).\nوعن عبيد الله بن عبد الله بن عتبة: آخر ما عهد به - ﷺ - أنه أوصى بالرهاويين وجعل يقول: \"إن بقيت لا أدع بجزيرة العرب دينين\" (^٢)، وفي حديث علي بن عبد الله بن عباس أوصى بالدوسيين والداريين والرهاويين خيرًا (^٣)، وعن جابر - ﵁ -: أوصى قبل موته بثلاث: \"ألا لا يموتن أحدكم إلا وهو يحسن الظن بالله\".\nوأخرجه مسلم أيضًا (^٤)، وفي \"مسند أحمد\" من حديث أبي عبيدة بن الجراح: آخر ما تكلم به رسول الله - ﷺ -: \"أخرجوا يهود الحجاز وأهل نجر ان من جزيرة العرب\" (^٥)، وفي \"الإكليل\": \"اليهود والنصارى من الحجاز\"، وروى سليمان بن طرخان: آخر ما تكلم به جلال الدين الرفيع: \"فقد بلغت\".\n_________\n(^١) \"الطبقات\" ٢/ ٢٥٣.\n(^٢) السابق ٢/ ٢٥٤.\n(^٣) المصدر السابق.\n(^٤) مسلم (٢٨٧٧) كتاب: الجنة ونعيمها، باب: الأمر بحسن الظن بالله تعالى عند الموت.\n(^٥) \"مسند أحمد\" ١/ ١٩٦.","vol":"21","page":645},{"text":"[بسم الله الرحمن الرحيم]\n\n<span data-type='title' id=toc-2533>٦٥ - كتاب التفسير</span>\n﴿الرَّحْمَنِ الرَّحِيمِ﴾: اسْمَانِ مِنَ الرَّحْمَةِ، الرَّاحِمُ وَالرَّحِيمُ بِمَعْنًى وَاحِدٍ كَالْعَلِيمِ وَالْعَالِمِ.\nقوله: (هما اسمان) يريد: أنهما واحد في المعنى لا في الوزن، إذ الرحمن وزنه فعلان، قال ابن عباس ﵄: هما اسمان رقيقان أحدهما أرق من الآخر، فالرحمن: الرقيق، والرحيم: العاطف على خلقه بالرزق (^١).\n_________\n(^١) رواه البيهقي في \"الأسماء والصفات\" ١/ ١٣٩ (٨٢) من طريق محمد بن مروان عن الكلبي عن أبي صالح عن ابن عباس به.\nقال الحافظ في \"الفتح\" ١٣/ ٣٥٩: حديث ابن عباس لا يثبت لأنه من رواية الكلبي عن أبي صالح، والكلبي متروك الحديث. اهـ.\nقلت: أوهى أسانيد ابن عباس: محمد بن مروان السدي الصغير، عن الكلبي عن أبي صالح عنه. قال الحافظ: هذِه سلسلة الكذب لا سلسلة الذهب. انظر: \"تدريب الراوي\" ١/ ٢٢١.","vol":"22","page":9},{"text":"وقال غيره (^١): الرحمن بجميع الخلق، والرحيم بالمؤمنين (^٢)، يوضحه أن الرحمن لم يقع إلالله؛ ولهذا قدمه قبل الرحيم، وقيل: الرحيم أولئ من الراحم؛ لأنه ألزم في المدح، كأنها لازمة له غير مفارقة، والراحم لمن يرحم مرة واحدة، وأغرب أحمد بن يحيى حيث قال: الرحمن عربي، والرحيم عبراني (^٣).\n_________\n= ورواه البيهقي في \"شعب الإيمان\" ٢/ ٤٤٧ من طريق مقاتل بن سليمان عن الضحاك ابن مزاحم عن ابن عباس عن النبي - ﷺ - قال: قال الله تعالى: قسمت الصلاة بيني وبين عبادي فاتحة الكتاب، جعلت نصفها لي ونصفها لهم وآية بيني وبينهم، فإذا قال العبد: بسم الله الرحمن الرحيم قال الله -﷿-: عبدي دعاني باسمين رقيقين أحدهما أرق من الآخر، فالرحيم أرق من الرحمن وكلاهما رقيقان .. الحديث. قال البيهقي: رقيقان قيل: هذا تصحيف وقع في الأصل، وإنما هما رفيقان والرفيق من أسماء الله تعالى.\nقال السيوطي كما في \"كنز العمال\" ٢/ ٣٠٠: وفي سنده ضعف وانقطاع ويظهر لي أن فيه ألفاظًا مدرجة من قول ابن عباس. اهـ.\n(^١) هو العَرْزمي كما في \"معاني القرآن\" للنحاس ١/ ٥٤.\n(^٢) رواه ابن جرير ١/ ٨٤ وعزاه للعَرْزمي.\n(^٣) كذا وقع بالأصل: الرحمن عربي، والرحيم عبراني. وهو خطأ، والصواب: الرحيم عربي، والرحمن عبراني. كما في \"معاني القرآن\" للنحاس ١/ ٥٦، و\"تفسير القرطبي\" ١/ ٩١، وهذا القول قد ضعفه الزجاج في \"معانيه\" بقوله: وهذا القول مرغوب عنه.","vol":"22","page":10},{"text":"<span data-type='title' id=toc-2535>١ - [باب] مَا جَاءَ فِي فَاتِحَةِ الْكِتَابِ</span>\nوَسُمِّيَتْ أُمَّ الْكِتَابِ؛ (لأَنه) (^١) يُبْدَأُ بِكِتَابَتِهَا فِي الْمَصَاحِفِ، وَيُبْدَأُ بِقِرَاءَتِهَا فِي الصَّلَاةِ. وَ﴿الدِّينُ﴾ الْجَزَاءُ فِي الْخَيْرِ وَالشَّرِّ، كَمَا تَدِينُ تُدَانُ. وَقَالَ مُجَاهِدٌ: ﴿بِالدِّينِ﴾ [الماعون: ١] بِالْحِسَابِ ﴿مَدِينِين﴾ [الواقعة: ٨٦] مُحَاسَبِين. [فتح: ٨/ ١٥٥]\n\n٤٤٧٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، قَالَ: حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي سَعِيدِ بْنِ الْمُعَلَّى، قَالَ: كُنْتُ أُصَلِّي فِي الْمَسْجِدِ فَدَعَانِي رَسُولُ اللهِ - ﷺ - فَلَمْ أُجِبْهُ، فَقُلْتُ: يَا رَسُولَ اللهِ إِنِّي كُنْتُ أُصَلِّي. فَقَالَ: \"أَلَمْ يَقُلِ اللهُ: ﴿اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ﴾ [الأنفال] ثُمَّ قَالَ لِي: لأُعَلِّمَنَّكَ سُورَةً هِيَ أَعْظَمُ السُّوَرِ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ\". ثُمَّ أَخَذَ بِيَدِى، فَلَمَّا أَرَادَ أَنْ يَخْرُجَ قُلْتُ لَه: أَلَمْ تَقُلْ: \"لأُعَلِّمَنَّكَ سُورَةً هِيَ أَعْظَمُ سُورَةٍ فِي الْقُرْآنِ؟. قَالَ: \" ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة:٢] هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ\". [٢٦٤٧، ٤٧٠٣، ٥٠٠٦ - فتح: ٨/ ١٥٦]\nثم ساق حديث خُبيب بن عبد الرحمن -بضم الخاء المعجمة- عن حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي سَعِيدِ بْنِ المُعلَّى، قَالَ: كُنْتُ أُصَلِّي فِي المَسْجِدِ فَدَعَانِي رَسُولُ اللهِ - ﷺ - فلَمْ أُجِبْهُ، فَقُلْتُ: يَا رَسُولَ اللهِ إِنِّي كُنْتُ أُصَلِّي. فَقَالَ: \"أَلمْ يَقُلِ اللهُ: ﴿اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ﴾ [الأنفال: ٢٤] ثُمَّ قَالَ لِي: \"لأُعَلِّمَنَّكَ سُورَةً فِي القُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ المَسْجِد\". ثُمَّ أَخَذَ بِيَدِي، فَلَمَّا أَرَادَ أَنْ يَخْرُجَ قُلْتُ لَهُ: أَلَمْ تَقُلْ: لأُعَلِّمَنَّكَ سُورَةً هِيَ أَعْظَمُ سُورَةٍ فِي القُرْآنِ؟ قَالَ: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢] هِيَ السَّبْعُ المَثَانِي وَالْقُرْآنُ العَظِيمُ الذِي أُوتيتُهُ\".\n_________\n(^١) ورد في هامش الأصل: (أنه)، وعليها علامة نسخة.","vol":"22","page":11},{"text":"الشرح:\nحديث أبي سعيد من أفراده، ويأتي في: التفسير في موضعين، وفضائل القرآن، وأخرجه أبو داود والنسائي وابن ماجه (^١).\nوخبيب أنصاري مدني يقال له السنحي (^٢) وهو خال عبيد الله بن عمر العمري، مات سنة اثنتين وثلاثين ومائة، قاله ابن حبان (^٣)، وما ذكره في سبب تسميتها أم الكتاب صالح لتسميتها الفاتحة، وأما من سماها أم الكتاب فلأن أم الشيء ابتداؤه وأصله، ومنه سميت أم القرى؛ لأن الأرض دحيت من تحتها (^٤)، ولها عدة أسماء أخر موضعه كتب التفسير، وكره تسميتها بذلك الحسن وابن سيرين، حكاه القرطبي (^٥)، وما ذكره من أن الدين الجزاء والحساب هو كذلك، وقد رواه الكشي (^٦) في \"تفسيره\" بإسناد إلى مجاهد، ويطلق أيضًا على الطاعة والعبادة وغيرهما، والمعنى متقارب، وقيل: في قوله ﴿غَيْرَ مَدِينِينَ﴾ [الوا قعة: ٨٦]، أي: مملوكين، ويخص بيوم الدين؛ لأنه لا مَلِكَ سواه إذ ذاك، ولا ملجأ إلا إليه، وادعى الداودي أن في حديث أبي سعيد تقديمًا وتأخيرًا.\nقوله: \"ألم يقل الله: ﴿اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ﴾ \"، وقال مرة: كان قوله - ﷺ - في تفسير الحجر: \"ما منعك أن تأتي\" قبل أن يعلمه أبو سعيد\n_________\n(^١) أبو داود (١٤٥٨)، والنسائي ٢/ ١٣٩، وابن ماجه (٣٧٨٥).\n(^٢) ورد بهامش الأصل: منسوب إلى السنح من عوالي المدينة المشرفة.\n(^٣) \"الثقات\" ٦/ ٢٧٤.\n(^٤) انظر: \"معاني القرآن\" للنحاس ١/ ٤٨ - ٤٩.\n(^٥) \"الجامع لأحكام القرآن\" ١/ ٩٧.\n(^٦) ورد بهامش الأصل: الظاهر أنه عبد بن حميد يقال في نسبه: الكشي بفتح الكاف وبالشين المعجمة، وكسر الكاف وإهمال السين.","vol":"22","page":12},{"text":"أنه كان في الصلاة، ولا يظهر ذلك، وكأن أبا سعيد فهم الخطاب لمن هو خارج عن الصلاة إن استحضر ذلك، وهذا خاص به - ﷺ -، وفيه: أن الأمر على الفور والعمل بالعموم.\nوالسؤرة بالهمز وعدمه.\nومعنى \"أعظم\": ثوابها. قال محمد بن علي بن الحسين: أولها ثناء، وأوسطها إخلاص، وآخرها مسألة. وفي \"الموطأ\": \"سورة ما أنزل في التوراة ولا في الانجيل ولا في القرآن مثلها\" (^١).\nوفيه: دلالة على فضيلة كلام الله تعالئ بعضه على بعض، وهو الصواب، وإن كان يحتمل أن يكون المراد أعظم نفعًا للمتعبدين؛ لأنه لا تجزئ صلاة إلا بها، ولذلك قيل لها: السبع المثاني كما سيأتي، ويوضحه قوله تعالى: ﴿نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا﴾ [البقرة: ١٠٦] والمراد بالخير العبادة. ذكره ابن بطال، قال: ويحتمل أن يكون أعظم بمعنى عظيم (^٢).\nوقوله: (قال: \" ﴿الْحَمْدُ لِلَّهِ﴾ \") قد يحتج به من لا يرى البسملة آية منها، والحمد: الثناء بجميل صفاته، والرب: المدبر. ﴿الْعَالَمِينَ﴾ كل موجود سوى الله.\nوقوله: (\"هي السبع المثاني والقرآن العظيم\") هذا قول جماعة، وروي عن ابن عباس وسعيد بن جبير، أن السبع المثاني هي السبع الطوال: البقرة، وآل عمران، والنساء، والمائدة، والأنعام، والأعراف، ويونس (^٣).\n_________\n(^١) \"الموطأ\" ص ٧٣.\n(^٢) \"شرح ابن بطال\" ١٠/ ٢٤٥ - ٢٤٦.\n(^٣) رواه الطبري ٧/ ٥٣٤.","vol":"22","page":13},{"text":"وذكر الحاكم على شرطهما عن ابن عباس أن السبع المثاني البقرة إلى آخر ما ذكر، وقال: الكهف بدل يونس (^١).\nوذكر الداودي عن غيره أنها البقرة إلى براءة. قال: وقيل: هي السبع التي تلي هذِه السبع، وقيل السبع: الفاتحة، المثاني: القرآن كما قال تعالى: ﴿كِتَابًا مُتَشَابِهًا مَثَانِيَ﴾ [الزمر: ٢٣].\nوقوله: (\"والقرآن العظيم\") فيه دلالة على أنها القرآن العظيم وأن الواو هنا ليست بعاطفة، وقال الضحاك: القرآن العظيم: سائره (^٢).\nواختلف لم سميت أم القرآن مثاني؟ على أقوال:\nأحدها: لأنها تثنى في كل ركعة فريضة ونافلة، قاله قتادة (^٣).\nثانيها: لأنه يثنى فيها على الله؛ لأن في الحمد ثناءً عليه (^٤).\nثالثها: لأنها استثنيت لهذِه الأمة لم تنزل على من قبلها (^٥).\nرابعها: لتثنية نزولها (^٦).\n_________\n(^١) \"المستدرك\" ٢/ ٣٥٥.\n(^٢) رواه الطبري ٧/ ٥٤٢.\n(^٣) انظر: \"تفسير البغوي\" ٤/ ٣٩٠.\n(^٤) ذكره الزجاج في \"معانيه\" ٣/ ١٨٥، ورده ابن عطية في \"المحرر الوجيز\" ٨/ ٣٥٢ بقوله: وفي هذا القول من جهة التصرف نظر. اهـ.\nوأجاب عنه أبو حيان في \"البحر المحيط\" ٥/ ٤٦٥ بقوله: ولا نظر في ذلك؛ لأنها جمع مُثنى -بضم الميم مفعل من أثنى رباعيًا، أي: مقر ثناء على الله تعالى أي: فيها ثناء على الله تعالى.\n(^٥) رواه أبو عبيد في \"فضائل القرآن\" (٢٢٢)، ابن جرير ٧/ ٥٣٨، عن ابن عباس، وزاد ابن عطية في \"المحرر\" ٨/ ٣٥٢ نسبته إلى ابن أبي مليكة، وعزاه البغوي في \"تفسيره\" ٤/ ٣٩١ إلى مجاهد.\n(^٦) هو قول الحسين بن الفضل كما في \"تفسير البغوي\" ٤/ ٣٩١، و\"زاد المسير\" ٤/ ٤١٤.","vol":"22","page":14},{"text":"خامسها: لأن الفرائض والقصاص (^١) تثنى فيها (^٢).\nفائدة:\nالفاتحة مكية (^٣). وقيل: مدنية (^٤). وقيل: نزلت مرتين فيها، وقيل: نصفها مكي ونصفها مدني. حكاه أبو الليث السمرقندي في \"تفسيره\" (^٥).\nفائدة:\nأبو سعيد بن المعلى قيل: اسمه رافع. وليس كذلك، فإنه قتل ببدر. قال ابن عبد البر: وأصح ما قيل فيه: الحارث بن نفيع بن المعلى بن لوذان الأنصاري الزرقي، له حديثان، وليس له في البخاري غير هذا الحديث. وقيل: أوس، وقيل: أبو سعيد بن أوس (^٦).\n_________\n(^١) ورد بالهامش: لعله والقصص.\n(^٢) عزاه النحاس في \"معانيه\" ٤/ ٤٠ لسعيد بن جبير. ولعل الناسخ قد استشكل قوله: القصاص، لقول أبي عبيد في \"غريب الحديث\" ١/ ٤٤٣: سميت المثاني لأن القصص والأنباء ثنيت فيه.\n(^٣) روى الواحدي في \"أسباب النزول\" ص ٢٢ هذا القول عن عليّ وابن عباس. وزاد ابن الجوزي في \"زاد المسير\" ١/ ١٠ نسبته إلى: الحسن وأبي العالية وقتادة وأبي ميسرة.\n(^٤) روى ابن أبي شيبة هذا القول في \"المصنف\" ٦/ ١٤٠ (٣٠١٣٠)، ومن طريقه ابن الأعرابي في \"معجمه\" (٢٣٠١)، والطبراني في \"الأوسط\" ٥/ ١٠٠ (٤٧٨٨) عن أبي هريرة. ورواه أبو عبيد في \"فضائل القرآن\" ص ٣٦٧، وابن أبي شيبة في \"المصنف\" ٦/ ١٤٠ (٣٠١٣٦)، وأبو الشيخ في \"العظمة\" (١١٤١)، وأبو نعيم في \"الحلية\" ٣/ ٢٩٩ من طرق مختلفة عن مجاهد، وبألفاظ مختلفة.\nوقال الحسين بن الفضل كما في \"أسباب النزول\" ص ٢٢: لكل عالم هفوة، وهذِه بادرة من مجاهد؛ لأنه تفرد بهذا القول والعلماء على خلافه. اهـ. وزاد ابن الجوزي في \"زاد المسير\" ١/ ١٠ نسبته إلى ابن عباس وعبيد بن عمير وعطاء.\n(^٥) \"بحر العلوم\" ١/ ٧٨.\n(^٦) \"الاستيعاب\" ٤/ ٢٣٣.","vol":"22","page":15},{"text":"مات سنة أربع وسبعين عن أربع وثمانين سنة (^١)، وابنه سعيد قاضي المدينة. تابعي، وأعمام أبي سعيد: راشد ورافع وهلال وأبو قيس بنو المعلى، شهدوا بدرًا وقتل رافع يومئذ، قتله عكرمة، ولم يذكر ابن إسحاق منهم سواه، وأخوهم عبيد قتله عكرمة أيضًا يوم أحد شهيدًا، ونفيع أسلم قبل قدومه - ﷺ - المدينة، وضربه رجل من مزينة حليف الأوس فقتله وهو ببطحان من أجل ما كان بين الأوس والخزرج، وكان أول قتيل في الإسلام في الأنصار، حكاه كله ابن الكلبي.\n_________\n(^١) انظر ترجمته في: \"تهذيب الكمال\" ٣٣/ ٣٤٨ - ٣٥٠.","vol":"22","page":16},{"text":"<span data-type='title' id=toc-2536>٢ - باب ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧]\n٤٤٧٥ </span>- حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ عَنْ سُمَيٍّ، عَنْ أَبِي صَالِح، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا قَالَ الإِمَامُ: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧] فَقُولُوا: آمِينَ. فَمَنْ وَافَقَ قَوْلُهُ قَوْلَ الْمَلَائِكَة؛ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". [انظر: ٧٨٠ - مسلم: ٤١٠ - فتح: ٨/ ١٥٩]\nذكر فيه حديث أَبِيِ هُرَيْرَةَ - ﵁ - أَنَّ النبي - ﷺ - قَالَ: \"إِذَا قَالَ الإِمَامُ: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧] فَقُولُوا: آمِينَ. فَمَنْ وَافَقَ قَوْلُهُ قَوْلَ المَلَائِكَةِ؛ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\".\nهذا الحديث سلف في: الصلاة سندًا ومتنًا وزيادة متابعة، وقد أسلفنا هناك خلافًا في تأمين الإمام عن مالك، والمشهور عنه المنع. وفي آمين خمس لغات سلفت، أفصحها وأشهرها المد مع التخفيف.\nقال ابن درستويه: ولم يروه أحد عن رسول الله - ﷺ - إلا كذلك. وفي \"صحيح ابن حبان\" من حديث عدي بن حاتم رفعه: \"اليهود مغضوب عليهم والنصارى ضلال\" (^١) (^٢) وأخرجه الطبري عن رجل له صحبة، وكذا قاله ابن عباس وجماعة (^٣).\n_________\n(^١) \"صحيح ابن حبان\" ١٤/ ١٤٠ (٦٢٤٦).\n(^٢) ورد بهامش الأصل: وفي \"مسند أحمد\" إلى عبد الله بن شقيق أنه أخبره من سمع النبي - ﷺ - وسأله رجل من بلقين. فقال لرسول الله - ﷺ -: من هؤلاء؟ قال: \"هؤلاء المغضوب عليهم فأشار على اليهود. قال: من هؤلاء؟ قال: \"الضالون\" يعني: النصارى. ثم ذكره بالسند كله أنه أخبره من سمع النبي - ﷺ - بوادي القرى وهو على فرسه، وسأله رجل من بلقين فقال: يا رسول الله، من هؤلاء المغضوب عليهم؟ فأشار إلى اليهود. فقال: هؤلاء الضالون فذكر نحوه [\"المسند\" ٥/ ٣٣، ٧٧ وفي الأخير هنا اختلاف عما في \"المسند\"].\n(^٣) \"تفسير الطبري\" ١/ ١١٠ - ١١١ (١٩٣ - ٢٠٦).","vol":"22","page":17},{"text":"ويوضحه قوله في اليهود: ﴿وَبَاءُوا بِغَضَبٍ مِنَ اللهِ﴾ [آل عمران: ١١٢] وفي النصارى: ﴿قَدْ ضَلُّوا مِنْ قَبْلُ﴾ [المائدة: ٧٧]، وقرئ شاذًا: (غيرَ) بالنصب حكاها ابن جرير (^١).\nواختلف في الغضب من الله، فقيل: إنه إحلال عقوبته بمن غضب عليه، إما في دنياه وإما في آخرته. وقيل: إنه ذم منه لهم ولأفعالهم. وقيل: إنه صفة له (^٢).\n_________\n(^١) \"تفسير الطبري\" ١/ ١٥٨.\n(^٢) قلت: وعلى الأخير مذهب أهل السنة والجماعة، من أن الغضب صفة ثابتة لله تعالى على ما يليق به ﷾.","vol":"22","page":18},{"text":"<span data-type='title' id=toc-2537>(٢) سُورَةُ البَقَرَةِ</span>\nهي مدنية كلها إلا أربع آيات: ﴿لَيْسَ الْبِرَّ﴾، و﴿الشَّهْرَ الْحَرَامَ﴾، و﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾، و﴿وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ﴾، وقيل (^١): إنها أول سورة أنزلت بالمدينة إلا قوله: ﴿وَاتَّقُوا يَوْمًا﴾، وآيات الربا، وقيل: إنها مكية. وحديث يوسف بن ماهك، عن عائشة ﵂: ما نزلت سورة البقرة والنساء إلا وأنا عنده (^٢). وقوى الأول وسيأتي في البخاري.\n_________\n(^١) رواه ابن المنذر في \"تفسيره\" كما في \"الدر المنثور\" ٢/ ٤١٣ - ٤١٤ عن ابن عباس، ورواه الواحدي في \"أسباب النزول\" ص ٢٤ عن عكرمة، وكلا القولين دون استثناء. وزاد ابن الجوزي في \"زاد المسير\" ١/ ١٩ - ٢٠ نسبته إلى: الحسن ومجاهد وجابر بن زيد وقتادة ومقاتل. ثم قال: وذكر قوم أنها مدنية سوى آية وهي قوله ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ﴾.\n(^٢) سيأتي برقم (٤٤٩٣).","vol":"22","page":19},{"text":"<span data-type='title' id=toc-2538>١ - [باب] قَوْلهِ تعالى: ﴿وَعَلَّمَ آدَمَ الأَسْمَاءَ كُلَّهَا﴾ [البقرة:٣١]</span>\n٤٤٧٦ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ لِي خَلِيفَة: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَجْتَمِعُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ فَيَقُولُونَ لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا، فَيَأْتُونَ آدَمَ فَيَقُولُونَ أَنْتَ: أَبُو النَّاسِ، خَلَقَكَ اللهُ بِيَدِهِ، وَأَسْجَدَ لَكَ مَلَائِكَتَهُ، وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ، فَاشْفَعْ لَنَا عِنْدَ رَبِّكَ حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هَذَا. فَيَقُولُ: لَسْتُ هُنَاكُمْ -وَيَذْكُرُ ذَنْبَهُ فَيَسْتَحِي- ائْتُوا نُوحًا، فَإِنَّهُ أَوَّلُ رَسُولٍ بَعَثَهُ اللهُ إِلَى أَهْلِ الأَرْضِ. فَيَأْتُونَهُ فَيَقُولُ: لَسْتُ هُنَاكُمْ. وَيَذْكُرُ سُؤَالَهُ رَبَّهُ مَا لَيْسَ لَهُ بِهِ عِلْمٌ؛ فَيَسْتَحِي، فَيَقُولُ: ائْتُوا خَلِيلَ الرَّحْمَنِ. فَيَأْتُونَهُ فَيَقُولُ: لَسْتُ هُنَاكُمْ، ائْتُوا مُوسَى: عَبْدًا كَلَّمَهُ اللهُ وَأَعْطَاهُ التَّوْرَاةَ. فَيَأْتُونَهُ، فَيَقُولُ لَسْتُ هُنَاكُمْ. -وَيَذْكُرُ قَتْلَ النَّفْسِ بِغَيْرِ نَفْسٍ، فَيَسْتَحِي مِنْ رَبِّهِ- فَيَقُولُ ائْتُوا عِيسَى: عَبْدَ اللهِ وَرَسُولَهُ، وَكَلِمَةَ اللهِ وَرُوحَهُ. فَيَقُولُ لَسْتُ هُنَاكُمْ، ائْتُوا مُحَمَّدًا - ﷺ -: عَبْدًا غَفَرَ اللهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ. فَيَأْتُونِي فَأَنْطَلِقُ حَتَّى أَسْتَأْذِنَ عَلَى رَبِّي، فَيُؤْذَنُ لِي فَإِذَا رَأَيْتُ رَبِّي وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ ثُمَّ يُقَالُ ارْفَعْ رَأْسَكَ، وَسَلْ تُعْطَهْ، وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ. فَأَرْفَعُ رَأْسِي فَأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ، ثُمَّ أَشْفَعُ، فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ، ثُمَّ أَعُودُ إِلَيْهِ، فَإِذَا رَأَيْتُ رَبِّي -مِثْلَهُ- ثُمَّ أَشْفَعُ، فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ، ثُمَّ أَعُودُ الثَّالِثَةَ، ثُمَّ أَعُودُ الرَّابِعَةَ فَأَقُولُ: مَا بَقِيَ فِي النَّارِ إِلاَّ مَنْ حَبَسَهُ الْقُرْآنُ وَوَجَبَ عَلَيْهِ الْخُلُودُ\".\nقَالَ أَبُو عَبْدِ اللهِ: \"إِلاَّ مَنْ حَبَسَهُ الْقُرْآنُ\". يَعْنِي قَوْلَ اللهِ تَعَالَى: ﴿خَالِدِينَ فِيهَا﴾ [البقرة: ١٦٢]. [انظر: ٤٤ - مسلم: ١٩٣ - فتح: ٨/ ١٦٠]","vol":"22","page":20},{"text":"حدثنا مُسْلِمُ بْنُ إِبْرَاهِيمَ، ثَنَا هِشَامٌ، ثَنَا قَتَادَةُ، عَنْ أَنَسٍ بن مالك - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ لِي خَلِيفَةُ: ثَنَا يَزِيدُ بْنُ زُريعٍ، ثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَجْتَمِعُ المُؤْمِنُونَ يَوْمَ القِيَامَةِ فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا، فَيَأْتُونَ آدَمَ فَيَقُولُونَ: أَنْتَ أَبُو النَّاسِ، خَلَقَكَ اللهُ بِيَدِهِ .. \" الحديث.\nويأتي في: التوحيد (^١) وخبر الواحد (^٢).\nوأخرجه مسلم والنسائي وابن ماجه (^٣).\nوذكر بعضهم أن البخاري روى عن خليفة هذا في عشرة مواضع مقرونًا ومفردًا، والغالب إذا أفرده ذكره بصيغة: قال لي. فقيل: هو بمنزلة التحديث على رأي من يراه، وقيل بل هو على سبيل المذاكرة.\nوقال ابن طاهر: لم يرو عنه البخاري إلا حديثًا واحدًا في الدعوات وهو ابن خياط الحافظ أبو عمرو شباب العصفري، صدوق، مات سنة أربعين ومائتين (^٤). قيل: علمه الأشياء كلها كالآنية والسوط (^٥). وقيل: أسماء الملائكة (^٦). وقيل: أسماء الأشياء ومنافعها.\n_________\n(^١) سيأتي برقم (٧٤١٠، ٧٤٤٠، ٧٥٠٩، ٧٥١٠، ٧٥١٦) كتاب: التوحيد.\n(^٢) كذا بالأصل، وكذا عزاه المزي في \"الأطراف\" (١٣٥٧)، فقال: وفي خبر الواحد عن مسلم بن إبراهيم، وتعقبه الحافظ ابن حجر في \"النكت الظراف\" بقوله: قلت: رواية مسلم بن إبراهيم ما هي في خبر الواحد، إنما هي في التوحيد. اهـ.\n(^٣) مسلم (١٩٣) والنسائي في \"الكبرى\" ٦/ ٢٨٤ (١٠٩٨٤) وابن ماجه (٤٣١٢).\n(^٤) انظر ترجمته في: \"تهذيب الكمال\" ٨/ ٣١٤ - ٣١٩.\n(^٥) روى هذا القول الطبري في \"تفسيره\" ١/ ٢٥٢ - ٢٥٣ عن ابن عباس ومجاهد وسعيد بن جبير وقتادة والحسن والربيع بن أنس.\n(^٦) رواه ابن جرير في \"تفسيره\" ١/ ٢٥٣ عن الربيع بن أنس.","vol":"22","page":21},{"text":"وقوله في الحديث عن آدم: (\"لست هناكم\") يريد أنه لم يخبر أن له ذلك.\nوقوله: (\"حتى أستأذن على ربي\")، وفي رواية: \"في داره\" (^١) فمعناه: داره التي خلقها لعباده كما قيل: بيت الله الكعبة والمساجد.\nوقوله: (\"ما بقي في النار إلا من حبسه القرآن ووجب عليه الخلود\"، قال أبو عبد الله: \"إلا من حبسه القرآن\" يعني قول الله تعالى: ﴿خَالِدِينَ فِيهَا﴾) أي: في حق الكافرين والمنافقين.\nوقال في رواية أخرى: \"فأمر الملائكة أن يخرجوا قومًا من النار\" وهذا لا يخالف فيه، قد يؤمرون [أن] (^٢) يخرجوهم بشفاعة سيدنا رسول الله - ﷺ -.\n_________\n(^١) سيأتي برقم (٧٤٤٠).\n(^٢) زيادة يقتضيها السياق.","vol":"22","page":22},{"text":"<span data-type='title' id=toc-2539>٢ - باب</span>\nقَالَ مُجَاهِدٌ: (إِلَى شَيَاطِينِهِمْ) [البقرة: ١٤]: أَصْحَابِهِمْ مِنَ الْمُنَافِقِينَ وَالْمُشْرِكِينَ. ﴿مُحِيطٌ بِالْكَافِرِينَ﴾ اللهُ جَامِعُهُمْ. ﴿عَلَى الْخَاشِعِينَ﴾ [البقرة: ٤٥] عَلَى الْمُؤْمِنِينَ حَقًّا. قَالَ مُجَاهِدٌ (بِقُوَّةٍ) [البقرة: ٦٣] يَعْمَلُ بِمَا فِيهِ.\nهذا كله أخرجه عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عن مجاهد (^١). وقال السدي في ﴿شَيَاطِينِهِمْ﴾: رءوسهم في الكفر (^٢)، وشيطان مشتق من شاط إذا بعد. والمراد: جامعهم يوم القيامة ليعاقبهم. وقيل: أي يصيبهم متى شاء. وعن مجاهد في قوة: بجد (^٣)، وقيل: بكثرة درس.\nص: وقال أبو العالية ﴿مَرَضٌ﴾: شك، أي: نفاق. ﴿صِبْغَةَ﴾: دين، ﴿وَمَا خَلْفَهَا﴾: عبرة لمن بقي. ﴿لَا شِيَةَ﴾: لا بياض.\nوما أسنده في ﴿صِبْغَةَ﴾ هو قول قتادة أيضًا (^٤)، وقال مجاهد: أي: فطرة الله (^٥) وقال الكسائي: هو إغراء، أي: الزموا تطهير الله بالإسلام، لا ما تفعله اليهود والنصارى. وقيل: هي الختان، اختتن إبراهيم فجرت الصبغة على الختان لصبغهم الغلمان في الماء.\n_________\n(^١) رواه عبد بن حميد في \"تفسيره\" كما في \"الدر المنثور\" ١/ ٧٠، ٧٢، ١٣٢، وهو في \"تفسير مجاهد\" ص ٦٩، ٧١، ٧٤.\n(^٢) رواه الطبري ١/ ١٦٣.\n(^٣) هو قول ابن عباس وقتادة والسدي. رواها الطبري ١/ ٣٦٧، وابن أبي حاتم ١/ ١٣٠.\n(^٤) رواه الطبري ١/ ٦٢٢ (٢١٢٠).\n(^٥) \"تفسير مجاهد\" ص ٨٩.","vol":"22","page":23},{"text":"وقوله: (﴿وَمَا خَلْفَهَا﴾ عبرة لمن بقي). المعنى: لما بين يدي الصبغة من ذنوبهم، ﴿وَمَا خَلْفَهَا﴾ من يعمل مثلها، فخاف العامل أن يمسخ به، فالضمير للعقوبة. وقال ابن عباس: ﴿لِمَا بَيْنَ يَدَيْهَا﴾ لمن حضر معهم. ﴿وَمَا خَلْفَهَا﴾: لمن أتى من بعدهم (^١).\n﴿وَمَوْعِظَةً لِلْمُتَّقِينَ﴾: أمة محمد أن ينتهكوا حرمة الله فيصيبهم ما أصاب السبت (^٢).\nوقال مجاهد: ﴿لِمَا بَيْنَ يَدَيْهَا﴾ ما قد مضى من خطاياهم ﴿وَمَا خَلْفَهَا﴾ ويعني: أهلكوا بها (^٣).\nوقال قتادة: ﴿لِمَا بَيْنَ يَدَيْهَا﴾ من ذنوبهم، ﴿وَمَا خَلْفَهَا﴾ من صيدهم الحيتان (^٤).\nوما ذكره في ﴿شِيَةَ﴾ لا بياض. وقيل: لا لون فيها يخالف جلدها، وقيل: لا بياض ولا سواد، وكل نحو الأقل (^٥).\n(ص): وقال غيره: ﴿يَسُومُونَكُمْ﴾ يُولونكم. وهو قول أبي محمد (^٦). وقيل: يضرونكم في العذاب مرة كذا، ومرة كذا، كما يفعل بالإبل السائمة. والمعنى: يسومونكم على سوء العذاب، أي: يذيقونكم أشده.\n_________\n(^١) رواه بمعناه ابن جرير ١/ ٣٧٦.\n(^٢) رواه ابن جرير ١/ ٣٧٨، وابن أبي حاتم في \"تفسيره\" ١/ ١٣٥ عن السدي وعطية العوفي.\n(^٣) \"تفسير مجاهد\" ص ٧٨.\n(^٤) رواه ابن جرير ١/ ٣٧٦.\n(^٥) انظر: \"تفسير ابن جرير\" ١/ ٣٩٥ - ٣٩٦، \"تفسير ابن أبي حاتم\" ١/ ١٤٢ - ١٤٣.\n(^٦) وقاله أيضًا أبو عبيدة كما في \"مجاز القرآن\" ١/ ٤٠.","vol":"22","page":24},{"text":"(ص): (﴿ابْتَلَى﴾): اختبر، وقيل: امتحن.\n(ص): (﴿الْوَلَايَةُ﴾ -مفتوحة- مصدر الولاء، وهي الربوبية. وإذا كسرت الواو؛ فهي الإمارة). هو كما قال. وذكر في سورة \"الكهف\" الولاية: مصدر ولي، وهناك موضعه\n(ص): (قال بعضهم: الفوم: الحبوب التي تؤكل كلها فوم).\nقلت: قال ابن عباس: إنها البر بعينه (^١). وقال مجاهد وغيره: هو الخبز (^٢). وقال الضحاك: هو الثوم (^٣) في قراءة عبد الله (^٤).\nوقيل: هو نبت الثاقاء.\n(ص): (﴿فَادَّارَأْتُمْ﴾: أخلفتم). هو كما قال.\nص: (وقال قتادة: ﴿فَبَاءُوا﴾: انقلبوا). قلت: وقيل: رجعوا، وهو بمعناه.\n(ص): (﴿يَسْتَفْتِحُونَ﴾: يستنصرون. ﴿شَرَوْا﴾: باعوا). هو كما قال.\n(ص): (﴿رَاعِنَا﴾: من الرعونة. إذا أرادوا أن يحمقوا إنسانًا، قالوا: راعنا). قلت: أو أرعنا سمعك؛ فاسمع بها ونسمع منك (^٥).\n(ص): ﴿لَا يَجْزِي﴾: لا يغني. ﴿خُطُوَاتِ﴾: من الخطو). والمعنى: آثاره.\n_________\n(^١) \"تفسير الطبري\" ١/ ٣٥١ - ٣٥٢.\n(^٢) المصدر السابق.\n(^٣) \"تفسير ابن أبي حاتم\" ١/ ١٢٣.\n(^٤) انظر: \"معاني القرآن\" للفراء ١/ ٤١.\n(^٥) كذا بالأصل، ولعل الأولى: منا.","vol":"22","page":25},{"text":"<span data-type='title' id=toc-2540>٣ - [باب قَوْلُهُ تَعَالَى]: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ﴾ [البقرة: ٢٢]</span>\n٤٤٧٧ - حَدَّثَنِي عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ عَنْ عَمْرِو بْنِ شُرَحْبِيلَ عَنْ عَبْدِ اللهِ قَالَ سَأَلْتُ النَّبِيَّ - ﷺ -: أَيُّ الذَّنْبِ أَعْظَمُ عِنْدَ اللهِ؟ قَالَ: \"أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهْوَ خَلَقَكَ\". قُلْتُ: إِنَّ ذَلِكَ لَعَظِيمٌ، قُلْتُ: ثُمَّ أَيُّ؟ قَالَ: \"وَأَنْ تَقْتُلَ وَلَدَكَ تَخَافُ أَنْ يَطْعَمَ مَعَكَ\". قُلْتُ: ثُمَّ أَيُّ؟ قَالَ: \"أَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ\". [٤٧٦١، ٦٠٠١، ٦٨١١، ٦٨٦١، ٧٥٢٠، ٧٥٣٢ - مسلم: ٨٦ - فتح: ٨/ ١٦٣]\nذكر فيه حديث عبد الله: سَأَلْتُ النَّبِي - ﷺ -: أَيُّ الذَّنْبِ أَعْظَمُ عِنْدَ اللهِ؟ قَالَ: \"أَنْ تَجْعَلَ لله نِدًّا وَهْوَ خَلَقَكَ\". قُلْتُ: إِنَّ ذَلِكَ لَعَظِيمٌ، قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: \"أَن تَقْتُلَ وَلَدَكَ مخافة أَنْ يَطْعَمَ مَعَك\". قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: \"أَنْ تُزَانِي حَلِيلَةَ جَارِكَ\".\nالشرح:\nهذا الحديث يأتي في سورة الفرقان.\nوأخرجه في الأدب، والمحاربين، والديات، والتوحيد.\nوأخرجه مسلم وأبو داود والنسائي (^١) وابن ماجه.\nوالنِّد: ما كان مثل الشيء يضاده في أموره. والنديد: النِّد. قاله الخليل (^٢). وأيّ هنا مشدد منون. قال ابن الجوزي: كذا سمعته من أبي محمد بن الخشاب. قال: ولا يجوز إلا تنوينه؛ لأنه اسم معرب [غير] (^٣) مضاف.\n_________\n(^١) مسلم (٨٦)، وأبو داود (٢٦١٠)، والنسائي ٧/ ٩٠. ولم أقف عليه في ابن ماجه، ولم يشر إلى وجوده فيه المزي كما في \"التحفة\" (٩٤٨٠).\n(^٢) \"العين\" ٨/ ١٠.\n(^٣) زيادة يقتضيها السياق، من \"عمدة القاري\" ١٤/ ٤٢٤.","vol":"22","page":26},{"text":"وتزاني: تفاعل من الزنا. معناه: أن يزني بها برضاها. والحليلة -بالحاء المهملة-: الزوجة لأنها تحل له، وهو يحل لها؛ لكونها تحل معه، أو لأن كلًّا منهما يحل أزرة الآخر، وهي أيضًا عرسه وقعيدته وبيته وغير ذلك.\nولما كان الشرك أعظم الذنوب بدأ به؛ لأنه جحد التوحيد، قال تعالى: ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣]، ثم ثناه بالقتل، وهو عند أصحابنا. ثاني الشرك، ثم الزنا؛ لأنه سبب لاختلاط الأنساب، لاسيما مع حليلة الجار؛ لأن الجار محله الذب عنه، وعن حريمه، فإذا قابله بالزنا كان من أقبح الأشياء.\nوفيه: ذم البخل؛ لأنه أداه إلى قتل ولده مخافة الأكل معه.","vol":"22","page":27},{"text":"<span data-type='title' id=toc-2541>٤ - باب قَوْله تَعَالَى: ﴿وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى﴾ [البقرة:٥٧]</span>\nوَقَالَ مُجَاهِدٌ: ﴿الْمَنَّ﴾ صَمْغَةٌ. ﴿وَالسَّلْوَى﴾ طائر.\n\n٤٤٧٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْمَلِكِ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، عَنْ سَعِيدِ بْنِ زَيْدٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"الْكَمْأَةُ مِنَ الْمَنِّ، وَمَاؤُهَا شِفَاءٌ لِلْعَيْنِ\". [٤٦٣٩، ٥٧٠٨ - مسلم: ٢٠٤٩ - فتح: ٨/ ١٦٣]\nحَدثنَا أَبُو نُعَيْمٍ، ثنَا سُفْيَانُ، عَنْ عَبْدِ المَلِكِ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، عَنْ سعِيدِ بْنِ زَيْدٍ: قَالَ النبى - ﷺ -: \"الْكَمْأةُ مِنَ المَنِّ، وَمَاؤُهَا شِفَاءٌ لِلْعَيْنِ\".\nقلت: تابعه شعبة عن عبد الملك، ذكره فى سورة الأعراف والطب (^١).\nالشرح:\nالمن: مثل الترنْجَبين (^٢) فهو منٌّ مَحْض لم يَشُبْه عمل.\nوأثر مجاهد هذا أخرجه عبد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^٣).\nقال قتادة: كان يسقط عليهم في مجلسهم من طلوع الفجر إلى طلوع الشمس كسقوط الثلج، ثم يأخذ كل واحد منهم قدر ما يكفيه يومه ذلك، فإذا تعدَّاه فسد، ويأخذ يوم الجمعة ما يكفيه ليومه ويوم السبت (^٤).\n_________\n(^١) سيأتي برقم (٤٦٣٩، ٥٧٠٨).\n(^٢) ذكره الطبري ١/ ٣٣٤.\n(^٣) رواه عبد بن حميد كما في \"الدر\" ١/ ٥٧، وهو في \"تفسير مجاهد\" ص ٧٦.\n(^٤) رواه ابن أبي حاتم ١/ ١١٤.","vol":"22","page":28},{"text":"والسلوى: طائر يشبه السمان.\nوقال الضحاك: هو السماني (^١). وعبارة بعضهم أنه أكبر من العصفور (^٢). وعن وهب: المن خبز الرقاق مثل الذرة أو مثل النَّقى، والسلوى طير سمين يأخذون منه من سبت إلى سبت (^٣). وأغرب المؤرج فقال: السلوى: العسل (^٤). لا جرم قال ابن عطية: إنه طير بإجماع المفسرين (^٥).\nثم الكلام على الحديث من وجوه:\nويأتي في سورة الأعراف والطب، وأخرجه مسلم (^٦) والترمذي والنسائي وابن ماجه (^٧).\n_________\n(^١) رواه الطبري ١/ ٣٣٦ (٩٩١).\n(^٢) رواه ابن أبي حاتم ١/ ١١٦.\n(^٣) رواه ابن أبي حاتم ١/ ١١٥، ١١٦.\n(^٤) ذكره القرطبي في \"تفسيره\" ١/ ٣٤٧ - ٣٤٨، ورد فيه على دعوى الإجماع. ومُؤرج هو: مؤرج بن عمرو السدوسي، أبو فَيْد، شيخ العربية، كان من أصحاب الخليل بن أحمد، وكان يُعَدّ مع سيبويه والنضر بن شُميل، من تصانيفه: \"غريب القرآن\"، \"جماهير القبائل \"، \"المعاني\" توفي سنة خمس وتسعين ومائة. انظر ترجمته في: \"سير أعلام النبلاء\" ٩/ ٣٠٩ - ٣١٠، \"إنباه الرواة\" ٣/ ٣٢٧ - ٣٣٠.\n(^٥) \"المحرر الوجيز\" ١/ ٣٠٥.\n(^٦) ورد بهامش الأصل: في \"صحيح مسلم\" الحديث في الأطعمة من حديث سعيد بن زيد عن الحسن العرني، عن عمرو بن حريث، عن سعيد بن زيد، عنه - ﵇ -: \"الكمأة من المن الذي أنزل الله على بني إسرائيل وماؤها شفاء للعين\" ثم أخرجه من طريق آخر إلى سعيد: \"الكمأة من المن الذي أنزل الله على موسى وماؤها شفاء للعين\". وأخرجه من طريق آخر، وفيه: \"الذي أنزل على بني إسرائيل\".\n(^٧) مسلم (٢٠٤٩)، والترمذي (٢٠٦٧)، والنسائي في \"الكبرى\" ٤/ ١٥٦ (٦٦٦٦)، وابن ماجه (٣٤٥٤).","vol":"22","page":29},{"text":"أحدها:\nهذا الحديث يروى من طرق أخرى.\nقال الترمذي بعد أن أخرجه من حديث أبي هريرة: وفي الباب عن سعيد بن زيد وأبي سعيد وجابر. ثم أخرجه من حديث سعيد بن زيد وقال: حسن صحيح (^١). وأخرجه النسائي من حديث شهر بن حوشب عن ابن عباس (^٢)، وأخرجه أبو سهل أحمد بن محمد بن سهل القطان من حديث عائشة.\nوابن أبي عاصم في \"الطب\" من حديث بريدة وصهيب وجابر بن عبد الله وأبي سعيد الخدري.\nوعند الدارقطني من حديث ابن عيينة عن عبد الملك بزيادة: \"من المن الذي أنزل على بني إسرائيل\". ورواه عطاء بن السائب، عن عمرو بن حريث، عن أبيه، عن رسول الله - ﷺ -. ووهم في قوله: عن أبيه، ولا يعلم لأبيه حريث صحبة، وقد قيل: إن سعيد بن زيد زَوْج أم عمرو بن حريث فكان عمرو ربيبه؛ فلذلك قال: حدثني أبي، وإنما روى عن سعيد بن زيد زوج أمه (^٣).\nوسفيان المذكور هنا هو الثوري وإن كان ابن عيينة يروي أيضًا عن عبد الملك كما مر؛ لأن الدارقطني بيَّن الزيادة التي رواها ابن عيينة على حديث سفيان الثوري؛ لأن الغالب إذا أُطْلق سفيان، عن عبد الملك يكون الثوري، كذا ذكره أبو مسعود لما ذكر هذا الحديث.\n_________\n(^١) الترمذي (٢٠٦٦، ٢٠٦٧).\n(^٢) \"السنن الكبرى\" ٤/ ١٥٦ (٦٦٦٩).\n(^٣) \"علل الدارقطني\" ٤/ ٤٠٦ - ٤٠٧.","vol":"22","page":30},{"text":"ولأبي نعيم من حديث رشدين بن سعد، عن معاوية بن صالح، عن عكرمة، عن ابن عباس مرفوعًا: \"ضحكت الجنة فأخرجت الكمأ\" (^١).\nالوجه الثاني:\nالكمأة: نبات معروف. وفي الترمذي من حديث شهر بن حوشب، عن أبي هريرة - ﵁ - أن ناسًا من أصحاب رسول الله - ﷺ - قالوا: الكمأة جدري الأرض، فقال - ﷺ -: \"الكمأة من المن\" ثم قال: حسن (^٢). وقد أوضحها ابن سيده وابن البيطار في \"جامعه\" وأبو حنيفة.\nوقيل: إنها إلى الغُبْرة والسواد. والكمأة جماعة على الأصح واحدها كمْء (^٣)، وهو نادر؛ لأن حذف الهاء علامة للجمع إلا في هذا. ولها عدة أسماء ذكر ابن خالويه في كتاب \"ليس\" فوق العشرة منها بنات أوبر. وقال أبو عمرو: مثلها وأهمل اسمًا آخر. ذكرها كراع في \"المنجد\"، وذكر القزاز العرجون والفطر؛ لأن الأرض تنفطر عنها، وسمي أيضًا بنات الرعد؛ لأنها تكثر بكثرته.\nالثالث:\nذهب أبو هريرة إلى ظاهره، روى الترمذي من حديث قتادة قال: حُدّثت أن أبا هريرة قال: أخذت ثلاثة أكمؤ أو خمسًا أو سبعًا فعصرتهن وجعلت ماءهن في قارورة وكحلت به جارية فبرئت (^٤).\n_________\n(^١) \"موسوعة الطب النبوي\" ٢/ ٦١٩ - ٦٢٠ (٦٦٦).\n(^٢) الترمذي (٢٠٦٨).\n(^٣) \"المحكم\" ٧/ ٧٤.\n(^٤) الترمذي (٢٠٦٩).","vol":"22","page":31},{"text":"وذهب غيره إلى أنه يضاف إليه أدوية ثم يكحل به، وبه جزم الخطابي لا بحتا فإنه يؤذي العين ويقذيها (^١). وقال ابن العربي: الصحيح أنه ينتفع بصورته في حال وبإضافته في أخرى (^٢).\nوقيل: إن كان في العين حرارة فماؤها وحده، وإن كان لغير ذلك فمع غيره. وذكر ابن الجوزي أن الأطباء يقولون: أَكْلُ الكمأة يجلو البصر. وقيل: يؤخذ فيشق ويوضع على الجمر حتى يغلي ماؤها، ثم يؤخذ فيصير في ذلك الشق وهو فاتر فيكتحل به، ولا يجعل الميل في مائها وهي باردة يابسة. وقيل: أراد الماء الذي تنبت به، وهو أول مطر ينزل الأرض فتربى به الأكحال. ونقله عن سعيد أبو بكر بن عبد الباقي وقال: قاله لنا.\nالرابع:\nقد أسلفنا رواية الدارقطني: \"إنها من المن الذي أنزل على بني إسرائيل\". وأما الخطابي فقال: لم يرد الكمأة من نوع المن الذي أنزل على بني إسرائيل، وإنما معناه أنه شيء ينبت بنفسه من غير استنبات ومؤنة وتكلف له، فهو بمنزلة المن الذي كان ينزل عليهم فيكون قوتا لهم، وإنما نالت هذا الثناء؛ لأنها من الحلال الذي ليس في اكتسابه شبهة (^٣)، وكذا قال الداودي يريد أنه ليس زريعة، إنما ينبت بماء السماء. وقيل: أراد أنه لم ينفع منٌّ في هذِه العين، حكاه ابن التين. قال: وفي رواية: \"ماؤها شفاء من العين\". وقيل: يريد: من داء العين، فحذف المضاف.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٨٠٠.\n(^٢) \"عارضة الأحوذي\" ٨/ ٢٢٦.\n(^٣) \"أعلام الحديث\" ٣/ ١٧٩٩ - ١٨٠٠.","vol":"22","page":32},{"text":"<span data-type='title' id=toc-2542>٥ - [باب] ﴿وَإِذْ قُلْنَا ادْخُلُوا هَذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا﴾ الآية [البقرة:٥٨]</span>\n﴿رَغَدًا﴾: وَاسِعا كَثِيرا.\n\n٤٤٧٩ - حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِي، عَنِ ابْنِ الْمُبَارَكِ، عَنْ مَعْمَر، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \" قِيلَ لِبَنِي إِسْرَائِيلَ ﴿ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ﴾ [البقرة: ٥٨] فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ، فَبَدَّلُوا وَقَالُوا: حِطَّةٌ، حَبَّةٌ فِي شَعَرَةٍ\". [انظر: ٣٤٠٣ - مسلم: ٣٠١٥ - فتح: ٨/ ١٦٤]\nحَدَّثَنِي مُحَمَّدٌ، حَدَّثنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِي، عَنِ ابن المُبَارَكِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قِيلَ لِبَنِي إِسْرَائِيلَ ﴿وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ﴾ [البقرة: ٥٨] فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ، فَبَدَّلُوا وَقَالُوا: حِطَّةٌ، حَبَّةٌ فِي شَعَرَةٍ\".\nالشرح:\nهذا الحديث سلف في مناقب الأنبياء، ويأتي في سورة الأعراف (^١)، وأخرجه مسلم والترمذي والنسائي (^٢).\nواختلف في هذِه القرية هل هي البلقاء أو الرملة أو بيت المقدس من باب حطة (^٣)، وحطة: مغفرة، أو أريحاء أو قرية الجبارين بقية العمالقة ورأسهم عوج. أقوال.\n_________\n(^١) سيأتي برقم (٤٦٤١) باب: قوله تعالى: ﴿وَقُولُوا حِطَّةٌ﴾.\n(^٢) مسلم (٣٠١٥)، والترمذي (٢٩٥٦)، والنسائي في \"الكبرى\" ٦/ ٢٨٦ (١٠٩٨٩)\n(^٣) رواه ابن جرير ١/ ٣٣٩ عن ابن عباس.","vol":"22","page":33},{"text":"وقال مقاتل: هي إيلياء (^١)، وكانت يومئذ من وراء البحر، سميت قرية؛ لأنها قرت، أي: اجتمعت بالفتح والكسر حكاها ابن سيده (^٢). ومحمد هذا شيخ البخاري، زعم الجياني أن ابن السكن وحده نسبه ابن سلام. قال: والأشبه أنه ابن بشار أو ابن المثنى، وقد ذكرهما أبو نصر من جملة شيوخه عن ابن مهدي (^٣).\nوعند الترمذي مصححًا: \"دخلوا مزحفين على أوراكهم\" (^٤). أي: منحرفين. قال مجاهد: دخلوا على استهم إلى الجبل الذي تجلى عليه رب العزة وقالوا: حنطة (^٥). فنتق فوقهم الجبل، فدخلوا سجدًا على حرف أعينهم إلى الجبل (^٦)، ومعنى حطة: حط عنا خطايانا - كما سلف، أي: حطتنا حطة وأصلها النصب، رفعت لإفادة الإثبات. وقيل: قولوا: لا إله إلا الله (^٧). وقال ابن عباس: أمروا أن يستغفروا الله (^٨).\nوقوله: (\"وقالوا: حطة حبة في شعرة\") أي: حبة حنطة في شعرة الحطة وهو السفاء، وهو شوك الحنطة. وقيل: قالوا بالنبطية: هطا سمقاثا. أي: حنطة حمراء. وقال ابن مسعود: قالوا: حنطة حمراء مثقوبة فيها شعرة سوداء (^٩).\n_________\n(^١) انظر: \"تفسير البغوي\" ١/ ٩٨ - ٩٩.\n(^٢) \"المحكم\" ٦/ ٣٠٧.\n(^٣) \"تقييد المهمل\" ٣/ ١٠٢٦.\n(^٤) الترمذي (٢٩٥٦).\n(^٥) رواه الطبري ١/ ٣٤٤.\n(^٦) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٨٦ وعزاه لمجاهد.\n(^٧) رواه عبد الرزاق في \"تفسيره\" ١/ ٦٨، وابن جرير ١/ ٣٤٠، وابن أبي حاتم في\n\"تفسيره\" ١/ ١١٨ عن عكرمة.\n(^٨) السابق ١/ ٣٤١.\n(^٩) رواه الطبري ١/ ٣٤٤، وابن أبي حاتم في \"تفسيره\" ١/ ١١٩.","vol":"22","page":34},{"text":"<span data-type='title' id=toc-2543>٦ - باب قَوْلُهُ: ﴿مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ﴾. [البقرة:٩٧]</span>\nوَقَالَ عِكْرِمَة: جَبْرَ، وَمِيكَ، وَسَرَافِ: عَبْدٌ. إِيلْ: اللهُ.\n\n٤٤٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ عَبْدَ اللهِ بْنَ بَكْرٍ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ قَالَ: سَمِعَ عَبْدُ اللهِ بْنُ سَلَامٍ بِقُدُومِ رَسُولِ اللهِ - ﷺ - وَهْوَ فِي أَرْضٍ يَخْتَرِفُ، فَأَتَى النَّبِيَّ - ﷺ - فَقَالَ: إِنِّي سَائِلُكَ عَنْ ثَلَاثٍ لَا يَعْلَمُهُنَّ إِلاَّ نَبِي: فَمَا أَوَّلُ أَشْرَاطِ السَّاعَةِ؟ وَمَا أَوَّلُ طَعَامِ أَهْلِ الْجَنَّةِ؟ وَمَا يَنْزِعُ الْوَلَدُ إِلَى أَبِيهِ أَوْ إِلَى أُمِّهِ؟ قَالَ: \"أَخْبَرَنِي بِهِنَّ جِبْرِيلُ آنِفًا\". قَالَ: جِبْرِيلُ قَالَ: \"نَعَمْ\". قَالَ: ذَاكَ عَدُوُّ الْيَهُودِ مِنَ الْمَلَائِكَةِ. فَقَرَأَ هَذِهِ الآيَةَ: ﴿مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ﴾ [البقرة:٩٧] أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ: فَنَارٌ تَحْشُرُ النَّاسَ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ، وَأَمَّا أَوَّلُ طَعَامِ أَهْلِ الْجَنَّةِ: فَزِيَادَةُ كَبِدِ حُوتٍ، وَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ الْوَلَدَ، وَإِذَا سَبَقَ مَاءُ الْمَرْأَةِ نَزَعَتْ\". قَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّكَ رَسُولُ اللهِ. يَا رَسُولَ اللهِ إِنَّ الْيَهُودَ قَوْمٌ بُهُتٌ، وَإِنَّهُمْ إِنْ يَعْلَمُوا بِإِسْلَامِي قَبْلَ أَنْ تَسْأَلَهُمْ يَبْهَتُونِي. فَجَاءَتِ الْيَهُودُ فَقَالَ النَّبِيُّ - ﷺ -: \"أَيُّ رَجُلٍ عَبْدُ اللهِ فِيكُمْ \". قَالُوا: خَيْرُنَا وَابْنُ خَيْرِنَا، وَسَيِّدُنَا وَابْنُ سَيِّدِنَا. قَالَ: \"أَرَأَيْتُمْ إِنْ أَسْلَمَ عَبْدُ اللهِ بْنُ سَلَامٍ\". فَقَالُوا أَعَاذَهُ اللهُ مِنْ ذَلِكَ. فَخَرَجَ عَبْدُ اللهِ فَقَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ. فَقَالُوا: شَرُّنَا وَابْنُ شَرِّنَا. وَانْتَقَصُوهُ. قَالَ فَهَذَا الَّذِي كُنْتُ أَخَافُ يَا رَسُولَ اللهِ. [انظر: ٣٣٢٩ - فتح: ٨/ ١٦٥]\nثم ساق قصة إسلام عبد الله بن سلام، وسلفت في باب: ﴿وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ﴾ بعد باب: خلق آدم.\nولغات جبريل سلفت أول الكتاب.","vol":"22","page":35},{"text":"والذي قال: هو عدونا. قيل: هو ابن صوريا (^١)، وحكى الطبري خلافًا في سببه ليس هذا موضعه، وقيل: سببها أن قالوا: إن جبريل يطلعه على أسرارنا (^٢)، وأنهم قالوا: أُمِر أن يجعل النبوة فينا فجعلها في غيرنا (^٣). لعنهم الله.\nوقوله: (إن اليهود قوم بهت) أي: كذابون.\n_________\n(^١) رواه الواحدي في \"أسباب النزول\" ص ٣٣ - ٣٤.\n(^٢) \"تفسير الطبري\" ١/ ٤٧٨ - ٤٧٩.\n(^٣) ذكره الواحدي في \"أسباب النزول\" ص ٣٤.","vol":"22","page":36},{"text":"<span data-type='title' id=toc-2544>٧ - باب قَوْلِهِ: ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا﴾ [البقرة:١٠٦]</span>\n٤٤٨١ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ، عَنْ حَبِيبٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ عُمَرُ - ﵁ -: أَقْرَؤُنَا أُبَيٌّ، وَأَقْضَانَا عَلِيٌّ، وَإِنَّا لَنَدَعُ مِنْ قَوْلِ أُبَيٍّ؛ وَذَاكَ أَنَّ أُبَيًّا يَقُولُ لَا أَدَعُ شَيْئًا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ - وَقَدْ قَالَ اللهُ تَعَالَى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا﴾ [البقرة: ١٠٦]. [٥٠٠٥ - فتح: ٨/ ١٦٧]\nذكر فيه عن حبيب -هو ابن أبي ثابت- عن سعيد بن جبير، عن ابن عباس ﵄ قال: قَالَ عُمَرُ: أَقْرَؤُنَا أُبَيٌّ، وَأَقْضَانَا عَلِيٌّ، وَإِنَّا لَنَدَعُ مِنْ قَوْلِ أُبَيٍّ؛ وَذَاكَ أَنَّ أُبَيًّا يَقُولُ: لَا أَدَعُ شَيْئًا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -، وَقَدْ قَالَ اللهُ تَعَالى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا﴾ [البقرة: ١٠٦].\nكذا وقع هنا، والمعروف عن عمر أنه كان يقرؤها (أو ننساها) وكذا ذكره بعد في فضائل القرآن بالإسناد المذكور، رواه هناك صدقة بن الفضل، عن يحيى، عن سفيان. وهنا عن عمرو بن علي، عن يحيى به. ويأتي في فضائل القرآن أيضًا (^١)\nوحبيب هذا كان مدلسًا فيما ذكره ابن حبان، مات سنة تسع عشرة ومائة (^٢).\nومعنى (﴿نَنْسَخْ مِنْ آيَةٍ﴾): نغير حكمها. ومعنى (﴿نُنْسِهَا﴾): نؤخر، قرأ ابن كثير وأبو عمرو بفتح النون مع الهمز، والباقون بفتحها\n_________\n(^١) سيأتي برقم (٥٠٠٥).\n(^٢) \"الثقات\" ٤/ ١٣٧.","vol":"22","page":37},{"text":"وكسر السين من غير همز (^١)، وقرأ سعد بن أبي وقاص (تنسها) يعني: الخطاب (^٢).\n﴿نَأْتِ بِخَيْرٍ مِنْهَا﴾ أرفق وأخف وأنفع ﴿مِثْلِهَا﴾ في الخفة والثواب، كنسخ بيت المقدس بالكعبة.\nوقول أُبي: (لا أدع شيئًا سمعته من رسول الله - ﷺ -) إنما ذلك أن يسمع شيئًا ثم يسمع غيره، ثم يقرأ تلك السورة فلا يذكر فيها ما سمع ويواظب على ذلك ويقول: إن الآية قد نسخت، فنطق أُبي بما سمع ويأخذ هؤلاء بالنسخ، ولعله لا يخبره بالنسخ لا واحد ولا غيره ممن أنكر النسخ، وقالوا: إنه بلاء، وقد يحدث على الإنسان فن من فنون العلم يفوق به أصحابه، أو يرزق بخير ذلك الفن من التعرف ما لا يرزقه غيره وإن شاركه في ذلك غيره.\nفائدة:\nجعل هذا الحديث جماعة من مسند أُبَيٍّ: [أبو] (^٣) مسعود والحميدي (^٤) وابن عساكر، وخالف غيرهم فجعله من مسند عمر.\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٢/ ١٨٦.\n(^٢) انظر: \"مختصر في شواذ القراءات\" ص ١٦، \"المحتسب\" ١/ ١٠٣.\n(^٣) زيادة يقتضيها السياق.\n(^٤) \"الجمع بين الصحيحين\" ١/ ٤٠٨ (٦٤٨).","vol":"22","page":38},{"text":"<span data-type='title' id=toc-2545>٨ - [باب] قوله: ﴿قَالُوا اتَّخَذَ اللهُ وَلَدًا سُبْحَانَهُ﴾ [البقرة:١١٦]</span>\n٤٤٨٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي حُسَيْنٍ، حَدَّثَنَا نَافِعُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄، - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قَالَ اللهُ: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ. فَأَمَّا تَكْذِيبُهُ إِيَّايَ: فَزَعَمَ أَنِّي لَا أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ، وَأَمَّا شَتْمُهُ إِيَّاي: فَقَوْلُهُ: لِي وَلَدٌ، فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا\". [فتح: ٨/ ١٦٨]\nذكر فيه حديث ابن عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قَالَ اللهُ -﷿-: كَذَّبَنِي ابن آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ. فَأَمَّا تَكْذِيبُهُ إِيَّاي: فَزَعَمَ أَنِّي لَا أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ، وَأَمَّا شَتْمُهُ إِيَّاي: فَقَوْلُهُ لِي وَلَد، فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا\".\nوهو من أفراده، وسلف في بدء الخلق (^١).\nوأخرجه عبد الرزاق في \"تفسيره\" عن معمر، عن همام بن منبه، عن أبي هريرة مرفوعًا مثله (^٢).\nوالآية قرأها ابن عامر بلا واو، والباقون بثبوتها (^٣)، وذكر الواحدي أن هذِه الآية نزلت في اليهود حين قالوا: عزير ابن الله، وفي نصارى نجران حين قالوا: عيسى ابن الله. وفي مشركي العرب حين قالوا: الملائكة بنات الله (^٤).\n_________\n(^١) سلف برقم (٣١٩٣) عن أبي هريرة.\n(^٢) \"تفسير عبد الرزاق\" ٢/ ١٠٠.\n(^٣) انظرك \"الحجة للقراء السبعة\" ٢/ ٢٠٢.\n(^٤) \"أسباب النزول\" ص (٤٢).","vol":"22","page":39},{"text":"وقال الطبري: هم الذين منعوا مساجد الله أن يذكر فيها اسمه. وتأويل الآية: ﴿وَمَنْ أَظْلَمُ﴾ إلى قوله: ﴿فِي خَرَابِهَا﴾، ﴿وَقَالُوا اتَّخَذَ اللهُ وَلَدًا﴾ (^١)\n_________\n(^١) \"تفسير ابن جرير\" ١/ ٥٥٤.","vol":"22","page":40},{"text":"<span data-type='title' id=toc-2546>٩ - [باب] قَوْلُهُ: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [البقرة: ١٢٥]</span>\n﴿مَثَابَةً﴾ [البقرة: ١٢٥] يَثُوبُون: إليه: أي: يرجعون.\n\n٤٤٨٣ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: قَالَ عُمَرُ: وَافَقْتُ اللهَ فِي ثَلَاثٍ -أَوْ وَافَقَنِى رَبِّي فِي ثَلَاثٍ- قُلْتُ: يَا رَسُولَ اللهِ، لَوِ اتَّخَذْتَ مَقَامَ إِبْرَاهِيمَ مُصَلًّى؟ وَقُلْتُ: يَا رَسُولَ اللهِ يَدْخُلُ عَلَيْكَ الْبَرُّ وَالْفَاجِرُ، فَلَوْ أَمَرْتَ أُمَّهَاتِ الْمُؤْمِنِينَ بِالْحِجَابِ؟ فَأَنْزَلَ اللهُ آيَةَ الْحِجَابِ. قَالَ: وَبَلَغَنِي مُعَاتَبَةُ النَّبِيِّ - ﷺ - بَعْضَ نِسَائِهِ، فَدَخَلْتُ عَلَيْهِنَّ قُلْتُ: إِنِ انْتَهَيْتُنَّ أَوْ لَيُبَدِّلَنَّ اللهُ رَسُولَهُ - ﷺ - خَيْرًا مِنْكُنَّ. حَتَّى أَتَيْتُ إِحْدَى نِسَائِهِ، قَالَتْ يَا عُمَرُ، أَمَا فِي رَسُولِ اللهِ - ﷺ - مَا يَعِظُ نِسَاءَهُ، حَتَّى تَعِظَهُنَّ أَنْتَ؟! فَأَنْزَلَ اللهُ ﴿عَسَى رَبُّهُ إِنْ\nوَقَالَ ابْنُ أَبِي مَرْيَمَ: أَخْبَرَنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي حُمَيْدٌ، سَمِعْتُ أَنَسًا، عَنْ عُمَرَ. [انظر: ٤٠٢ - مسلم: ٢٣٩٩ - فتح: ٨/ ١٦٨]\nثم ساق حديث أنس - ﵁ -، عن عمر - ﵁ -: وَافَقْتُ ربي في ثَلَاثٍ. وقد سلف بطوله في باب ما جاء في القبلة من كتاب الصلاة (^١).\nوما ذكره في تفسير ﴿مَثَابَةً﴾ هو قول مجاهد وقتادة كما ذكره عبد بن حميد في \"تفسيره\" والطبري عن ابن عباس وغيره (^٢). وقيل (^٣): من الثواب الحاصل لمن آمن فيكون المعنى: جعلت البيت إثابة أو\n_________\n(^١) سلف برقم (٤٠٣).\n(^٢) \"تفسير الطبري\" ١/ ٥٨١. وعزاه السيوطي في \"الدر\" ١/ ٢٢٢ إلى ابن المنذر وابن أبي حاتم وعبد بن حميد عن ابن عباس وعطاء ومجاهد.\n(^٣) ورد بهامش الأصل: من فوله: وقيل: إلى بمنزلتها مخرج في الهامش، وليس في آخره تصحيح، فاعلمه.","vol":"22","page":41},{"text":"بمنزلتها. وقرأ نافع وابن عامر بفتح الخاء على الخبر، والباقون بالكسر على الأمر (^١).\nوالمقام بفتح الميم: موضع القيام، فإن ضممت كان المراد الإقامة، وقد تستعمل كل منهما موضع الآخر كما نبه عليه ابن الجوزي. وقد أسلفت في الصلاة الخلاف في المقام ما هو في باب قوله: ﴿وَاتَّخِذُوا﴾.\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٢/ ٢٢٠.","vol":"22","page":42},{"text":"<span data-type='title' id=toc-2547>١٠ - [باب] قَوْلُهُ: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ﴾ الآية [البقرة: ١٢٧]</span>\nالقواعد: أساسه. واحدتها: قاعدة.\nقلت: وقال الكسائي: الجدر. ﴿وَالْقَوَاعِدُ مِنَ النِّسَاءِ﴾ واحدتهن قاعد. أي: بإسقاط هاء التأنيث؛ لأنها قعدت عن الحيض (^١).\n\n٤٤٨٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ أَخْبَرَ عَبْدَ اللهِ بْنَ عُمَرَ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"أَلَمْ تَرَىْ أَنَّ قَوْمَكِ بَنَوُا الْكَعْبَةَ وَاقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ؟ \". فَقُلْتُ: يَا رَسُولَ اللهِ، أَلَا تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ؟ قَالَ: \"لَوْلَا حِدْثَانُ قَوْمِكِ بِالْكُفْر\". فَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ: لَئِنْ كَانَتْ عَائِشَةُ سَمِعَتْ هَذَا مِنْ رَسُولِ اللهِ - ﷺ - مَا أُرَى رَسُولَ اللهِ - ﷺ - تَرَكَ اسْتِلَامَ الرُّكْنَيْنِ اللَّذَيْنِ يَلِيَانِ الْحِجْرَ، إِلاَّ أَنَّ الْبَيْتَ لَمْ يُتَمَّمْ عَلَى قَوَاعِدِ إِبْرَاهِيمَ. [انظر: ١٢٦ - مسلم: ١٣٣٣ - فتح: ٨/ ١٧٠]\nثم ساق حديث مالك، عن الزهري، عن سالم، عن (عبد الله بن) (^٢) محمد بن أبي [بكر]، عن (عبد الله بن) (^٣) عمر، عن عائشة ﵂ في الاقتصار على قواعد إبراهيم.\n_________\n(^١) انظر: \"تفسير الطبري\" ١/ ٥٩٥.\n(^٢) ساقطة من الأصل.\n(^٣) ساقطة من الأصل.","vol":"22","page":43},{"text":"سلف في الحج في باب: فضل مكة (^١).\nقال الطبري: اختلف في القواعد أَحْدَثاها أم كانت قديمة قبلهما، بناه آدم، أو أهبط به إلى الأرض، ثم رفع أيام الطوفان، فرفع إبراهيم قواعده، وقال آخرون: بل كان موضع البيت ربوة حمراء كهيئة القبة، فبناه إبراهيم على أركان أربعة في الأرض السابعة. وعن ابن عباس: وضع البيت على أركان الماء على أربعة أركان قبل أن تخلق الدنيا بألفي عام.\nثم اختلف أهل التأويل في الذي رفع القواعد بعد إجماعهم على أن إبراهيم كان ممن رفعها، فقال بعضهم: رفعها إبراهيم وإسماعيل جميعًا، وقال آخرون: بل رفعها إبراهيم وكان إسماعيل يناوله الحجارة، وبناها من خمسة أجبل: حراء، وثبير، والطور، ولبنان، وجبل الخمر: جبل بالشام. وفي رواية: من جبل زيتا، وقال آخرون: بل الرافع إبراهيم وحده، وإسماعيل يومئذ طفل صغير (^٢).\nوقوله: (﴿تَقَبَّلْ مِنَّا﴾) أي: يقولان: ربنا، وهي قراءة أُبي وابن مسعود فيما قيل (^٣)، وقيل: قائله إسماعيل وحده، حكاه الطبري (^٤).\n_________\n(^١) سلف برقم (١٥٨٣).\n(^٢) \"تفسير الطبري\" ١/ ٥٩٥ - ٦٠١.\n(^٣) انظر: \"المحتسب\" ١/ ١٠٨.\n(^٤) \"تفسير الطبري\" ١/ ٥٩٧ - ٥٩٩.","vol":"22","page":44},{"text":"<span data-type='title' id=toc-2548>١١ - [باب] قوله: ﴿قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنَا﴾ [البقرة:١٣٦]</span>\n٤٤٨٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كَانَ أَهْلُ الْكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعِبْرَانِيَّةِ، وَيُفَسِّرُونَهَا بِالْعَرَبِيَّةِ لأَهْلِ الإِسْلَامِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا ﴿آمَنَّا بِاللهِ وَمَا أُنْزِلَ﴾ [البقرة:١٣٦] الآيَةَ. [٧٣٦٢، ٧٥٤٢ - فتح: ٨/ ١٧٠]\nذكر فيه حديث أبي هريرة - ﵁ - كَانَ أَهْلُ الكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعِبْرَانِيَّةِ، وَيُفَسّرُونَهَا بِالْعَرَبِيَّةِ لأَهْلِ الإِسْلَامِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تُصَدِّقُوا أَهْلَ الكِتَابِ وَلَا تُكَذِّبُوهُم ﴿قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ﴾ [البقرة:١٣٦] الآية.\nهو من أفراده ويأتي في الاعتصام (^١) والتوحيد (^٢).\nوسبب الإمساك عن ذلك كونهم حرَّفوا بعضًا وكتموا بعضًا، قال تعالى: ﴿وَإِذْ أَخَذَ اللهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ الآية [آل عمران: ١٨٧] كتموا ما أنزل إليهم في محمد. وهذا الحديث أصل في وجوب التوقف في كل مشكل من الأمور والمعلوم، فلا يقضى عليه بجواز ولا بطلان ولا بتحليل ولا تحريم، وقد أمرنا أن نؤمن بالكتب المنزلة على الأنبياء، إلا أن اليهود والنصارى حرَّفوا وبدَّلوا، ولا نعلم ما يأتون به صحيح أو محرف مبدل. فوجب التوقف عن تصديق ذلك وتكذيبه.\n_________\n(^١) سيأتي برقم (٧٣٦٢)، باب: قول النبي \"لا تسألوا أهل الكتاب عن شيء\".\n(^٢) سيأتي برقم (٧٥٤٢) باب: ما يجوز من تفسير التوراة وغيرها من كتب الله بالعربية وغيرها.","vol":"22","page":45},{"text":"وعلى هذا المعنى كان توقف السلف عن بعض ما أشكل عليهم من الأحكام وتعليقهم القول فيه، كما سئل عثمان - ﵁ - عن الجمع بين الأختين بملك اليمين، فقال: أحلتهما آية وحرمتهما آية (^١)، وكما سئل ابن عمر - ﵄ - عن رجل نذر أن يصوم كل يوم إثنين فوافق ذلك يوم عيد، فقال: أمر الله بالوفاء بالنذر ونهى رسوله عن صيام يوم العيد (^٢)، فهذا مذهب من سلك طريق الورع منهم، وإن كان غيرهم قد اجتهدوا واعتبروا معاني الأصول فرجحوا أحد المذهبين على الآخر، وإليه ذهب أكثر الفقهاء، وكأن معنى حرم ذلك أن المراد بإحدى الاثنتين بيان ما حرم علينا أو تفصيله، والمراد بالأخرى مدح المؤمنين على حسن الانقياد لما أمروا به والانتهاء عما نهوا عنه من غير تفصيل ولا تعيين؛ ولأن إحدى الاثنتين أخص في المعنى، وهو قوله: ﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ﴾ والأخرى أعم، وهي ﴿أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ فقضوا بالأخص على الأعم.\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٣٣٣، ومن طريقه الشافعي في \"المسند\" ٢/ ١٦ - ١٧ (بترتيب السندي)، وعبد الرزاق ٧/ ١٨٩ (١٢٧٢٨)، والدارقطني ٣/ ٢٨١، والبيهقي في \"السنن\" ٧/ ١٦٣.\n(^٢) سلف برقم (١٩٩٤).","vol":"22","page":46},{"text":"<span data-type='title' id=toc-2549>١٢ - [باب] ﴿سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ﴾ الآية [البقرة:١٤٢]</span>\n٤٤٨٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، سَمِعَ زُهَيْرًا، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - صَلَّى إِلَى بَيْتِ الْمَقْدِسِ سِتَّةَ عَشَرَ شَهْرًا -أَوْ سَبْعَةَ عَشَرَ شَهْرًا- وَكَانَ يُعْجِبُهُ أَنْ تَكُونَ قِبْلَتُهُ قِبَلَ الْبَيْتِ، وَإِنَّهُ صَلَّى -أَوْ صَلاَّهَا- صَلَاةَ الْعَصْرِ، وَصَلَّى مَعَهُ قَوْمٌ، فَخَرَجَ رَجُلٌ مِمَّنْ كَانَ صَلَّى مَعَهُ، فَمَرَّ عَلَى أَهْلِ الْمَسْجِدِ وَهُمْ رَاكِعُونَ قَالَ: أَشْهَدُ بِاللهِ لَقَدْ صَلَّيْتُ مَعَ النَّبِيِّ - ﷺ - قِبَلَ مَكَّةَ. فَدَارُوا كَمَا هُمْ قِبَلَ الْبَيْتِ، وَكَانَ الَّذِي مَاتَ عَلَى الْقِبْلَةِ قَبْلَ أَنْ تُحَوَّلَ قِبَلَ الْبَيْتِ رِجَالٌ قُتِلُوا، لَمْ نَدْرِ مَا نَقُولُ فِيهِمْ، فَأَنْزَلَ اللهُ ﴿وَمَا كَانَ اللهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ﴾ [انظر: ٤٠ - مسلم: ٥٢٥ - فتح: ٨/ ١٧١]\nذكر فيه حديث البراء - ﵁ - أَنَّ النبي - ﷺ - صَلَّى إِلَى بَيْتِ المَقْدِسِ سِتَّةَ عَشَرَ شَهْرًا. الحديث.\nسلف في الإيمان في باب: الصلاة من الإيمان (^١)، وسلف مختصرًا أيضًا في باب: التوجه نحو القبلة (^٢) وكان تحويل القبلة قبل بدر، ولم يقتل أحد قبل بدر إنما مات قبل التحويل البراء بن معرور في صفر، قبل مقدم رسول الله - ﷺ - المدينة، وأبو أمامة أسعد بن زرارة مات ومسجد رسول الله - ﷺ - يبنى بعد الهجرة بستة أشهر، نبه عليه الدمياطي بخطه قبالة قوله: وكان الذي مات على القبلة قبل أن تحول قبل البيت رجال قتلوا، والمراد بالناس في الآية اليهود، وعند الطبري أهل الكتاب، وقيل: المنافقون (^٣).\n_________\n(^١) سبق برقم (٤٠).\n(^٢) سبق برقم (٣٩٩)\n(^٣) \"تفسير الطبري\" ٢/ ٣ - ٤.","vol":"22","page":47},{"text":"والسفهاء: جمع سفيه، والسفيه: الخفيف العقل، من قولهم: ثوب سفيه إذا كان خفيف النسج، وقال المؤرج: السفيه: البهات الكذاب المتعمد خلاف ما يعلم، وقال قطرب: هو الجهول الظلوم، وقال المفسرون: ومعنى ﴿سَيَقُولُ﴾، قال: جعل المستقبل موضع الماضي دلالة على استدامة ذلك وأنهم مستمرون عليه، ومعنى ﴿وَلَّاهُمْ﴾: يوليهم و﴿مُسْتَقِيمٍ﴾: بَيّنٌ واضح أي: حيث أمر أن يصلي فهو طريق مستقيم، وأسلفنا هناك أن القبلة حولت في العصر، وقيل: الظهر، وقيل: في الصبح، ذكره الداودي وهو غريب، نعم بلغ أهل قباء وهم في الصبح.","vol":"22","page":48},{"text":"<span data-type='title' id=toc-2550>١٣ - [باب] قَوْله: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ الآية [البقرة: ١٤٣]</span>\n٤٤٨٧ - حَدَّثَنَا يُوسُفُ بْنُ رَاشِدٍ، حَدَّثَنَا جَرِيرٌ وَأَبُو أُسَامَةَ -وَاللَّفْظُ لِجَرِيرٍ- عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، وَقَالَ أَبُو أُسَامَة، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِي قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُدْعَى نُوحٌ يَوْمَ الْقِيَامَةِ فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ يَا رَبِّ. فَيَقُولُ: هَلْ بَلَّغْتَ؟ فَيَقُولُ نَعَمْ. فَيُقَالُ لأُمَّتِهِ: هَلْ بَلَّغَكُمْ؟ فَيَقُولُونَ: مَا أَتَانَا مِنْ نَذِيرٍ. فَيَقُولُ: مَنْ يَشْهَدُ لَكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ. فَتَشْهَدُونَ أَنَّهُ قَدْ بَلَّغَ\". ﴿وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ [البقرة: ١٤٣] فَذَلِكَ قَوْلُهُ جَلَّ ذِكْرُهُ ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ [البقرة: ١٤٣] وَالْوَسَطُ: الْعَدْلُ. [انظر: ٣٣٣٩ - فتح: ٨/ ١٧١].\nذكر فيه حديث أبي سعيد الخدري - ﵁ - قال: قَالَ رَسُولُ اللهِ - ﷺ: \"يُدْعَى نُوحٌ يَوْمَ القِيَامَةِ فَيَقُو: لَبَّيْكَ وَسَعْدَيْكَ يَا رَبِّ. فَيَقُولُ: هَلْ بَلَّغْتَ؟ فَيَقُولُ نعَمْ. فَيُقَالُ لأمَّتِهِ: هَلْ بَلَّغَكُمْ؟ فَيَقُولُونَ: مَا أَتَانَا مِنْ نَذِيرٍ. فَيَقُولُ: مَنْ يَشْهَدُ لَكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ. فَتَشْهَدُونَ أَنَّهُ قَدْ بَلَّغَ\". ﴿وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ [البقرة: ١٤٣] فَذَلِكَ قَوْلُهُ -﷿-: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ [البقرة: ١٤٣، وَالْوَسطُ: العَدْلُ.\nوفيه: أن الله تعالى يقيم الحجة يوم القيامة، ومنه: ﴿يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا﴾ [النحل: ١١١] وسؤاله تعالى نوحًا عن البلاغ وهو أعلم من باب التنبيه على أمته كما قال لعيسى: ﴿أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللهِ﴾ [المائدة: ١١٦] وذكر في حديث آخر تمام الحديث.","vol":"22","page":49},{"text":"قال: \"يقول قوم نوح: كيف تشهدون علينا ونحن أول الأمم؟ فتقولون: نشهد أن الله بعث إلينا رسولًا، وأنزل علينا كتابًا وكان فيما أنزل علينا خبركم\".\nوقوله: (والوسط: العدل)، أي؛ لأن أحمد الأشياء أوسطها، ومنه: ﴿قَالَ أَوْسَطُهُمْ﴾ [القلم: ٢٨] أي: خيارهم.\nوقال ابن جرير: الوسط: العدل والخيار (^١)، وأنا أرى أنه في هذا الموضع بمعنى الجزء الذي هو بين الطرفين، مثل وسط الدار، وأرى أن الله تعالئ إنما وصفهم بذلك لتوسطهم في الدين، فلا هم أهل غلو فيه كالنصارى ولا هم أهل تقصير فيه كاليهود.\n_________\n(^١) \"تفسير الطبري\" ٢/ ٧ - ٩.","vol":"22","page":50},{"text":"<span data-type='title' id=toc-2551>١٤ - [باب] قَوْله تعالى: ﴿وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا﴾ الآية [البقرة: ١٤٣]</span>\n٤٤٨٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - بَيْنَا النَّاسُ يُصَلُّونَ الصُّبْحَ فِي مَسْجِدِ قُبَاءٍ إِذْ جَاءَ جَاءٍ فَقَالَ أَنْزَلَ اللهُ عَلَى النَّبِيِّ - ﷺ - قُرْآنًا أَنْ يَسْتَقْبِلَ الْكَعْبَة، فَاسْتَقْبِلُوهَا. فَتَوَجَّهُوا إِلَى الْكَعْبَةِ. [انظر: ٤٠٣ - مسلم: ٥٢٦ - فتح: ٨/ ١٧٣]\nذكر فيه حديث ابن عمر ﵄: بَيْنَا النَّاسُ يُصَلُّونَ الصُّبْحَ فِي مَسْجِدِ قُبَاءٍ إِذْ جَاءَ جَاءٍ فَقَالَ: قد أُنزلِ عَلَى النَّبِيِّ - ﷺ - قرآن أَنْ يَسْتَقْبِلَ الكَعْبَةَ، فَاسْتَقْبِلُوهَا. فَتَوَجَّهُوا إِلَى الكَعْبَةِ.\nهذا الحديث سلف في الصلاة، والآية جواب لقولهم: ﴿مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا﴾ والمعنى: أن قريشًا كانت تألف الكعبة، فأراد الله أن يمتحنهم بغير ما ألفوه؛ ليظهر من يتبع الرسول ممن لا يتبعه، والمعنى: إلا ليعلم ذلك علم مشاهدة وأن من أنكر علمه كفر، وقوله: ﴿وَإِنْ كَانَتْ لَكَبِيرَةً﴾ قال ابن عباس: يعني: تحويل القبلة (^١)، فالتقدير: وإن (^٢) كان التحويل لكبيرة.\n_________\n(^١) رواه الطبري ٢/ ١٨، وابن أبي حاتم في \"تفسيره\" ١/ ٢٥١.\n(^٢) كررت في الأصل.","vol":"22","page":51},{"text":"<span data-type='title' id=toc-2552>١٥ - [باب] قَوْله: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾ [البقرة: ١٤٥]</span>\n٤٤٨٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُعْتَمِرٌ عَنْ أَبِيهِ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمْ يَبْقَ مِمَّنْ صَلَّى الْقِبْلَتَيْنِ غَيْرِى. [فتح: ٨/ ١٧٣]\nذكر فيه عن أنس - ﵁ -: قَالَ: لَمْ يَبْقَ مِمَّنْ صَلَّى القِبْلَتَيْنِ غَيْرِي.\nالذي صلوا إليها هم المهاجرون (^١) الأولون وهم السابقون، وقاله أنس في آخر عمره، فإنه عُمِّر كما سلف، وقد عدد ابن منده آخر من مات بالأمصار، وآخر من مات مطلقًا أبو الطفيل عامر بن واثلة، قال البراء: كان النبي - ﷺ - يحب أن يتوجه نحو الكعبة، فأنزل الله هذِه الآية (^٢).\n_________\n(^١) ورد بهامش الأصل: ينبغي أن يقول: هم المهاجرون الأولون وأن يقول: من الأنصار، وكل من أسلم قبل تحويل القبلة، والتحويل تقدم بعد كم من المقدم، والأصح من أقوال نحو عشرة أنه بعد مضي ستة عشر شهرًا كما هو في مسلم، وأنس من الأنصار بالاتفاق وليس من .. المهاجرين، والكلام في الأصل سقط منه شيء وإلا فلا يستقيم على هذا لوجود (…) في الأصل. والله أعلم.\n(^٢) سلف برقم (٣٩٩).","vol":"22","page":52},{"text":"<span data-type='title' id=toc-2553>١٦ - [باب] قوله: ﴿وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ﴾ إِلَى: ﴿الظَّالِمِينَ﴾ [البقرة: ١٤٥]</span>\n٤٤٩٠ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ، حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - بَيْنَمَا النَّاسُ فِي الصُّبْحِ بِقُبَاءٍ جَاءَهُمْ رَجُلٌ فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ أُنْزِلَ عَلَيْهِ اللَّيْلَةَ قُرْآنٌ، وَأُمِرَ أَنْ يَسْتَقْبِلَ الْكَعْبَةَ أَلَا فَاسْتَقْبِلُوهَا. وَكَانَ وَجْهُ النَّاسِ إِلَى الشَّأْمِ فَاسْتَدَارُوا بِوُجُوهِهِمْ إِلَى الْكَعْبَةِ. [انظر: ٤٠٣ - مسلم: ٥٢٦ - فتح: ٨/ ١٧٤]\nذكر فيه حديث ابن عمر ﵄ المذكور في الباب قبله.","vol":"22","page":53},{"text":"<span data-type='title' id=toc-2554>١٧ - [باب] قوله: ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ﴾ الآية. [البقرة: ١٤٦]</span>\n٤٤٩١ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ قَالَ بَيْنَا النَّاسُ بِقُبَاءٍ فِي صَلَاةِ الصُّبْحِ إِذْ جَاءَهُمْ آتٍ فَقَالَ إِنَّ النَّبِيَّ - ﷺ - قَدْ أُنْزِلَ عَلَيْهِ اللَّيْلَةَ قُرْآنٌ، وَقَدْ أُمِرَ أَنْ يَسْتَقْبِلَ الْكَعْبَةَ فَاسْتَقْبِلُوهَا. وَكَانَتْ وُجُوهُهُمْ إِلَى الشَّأْمِ فَاسْتَدَارُوا إِلَى الْكَعْبَةِ. [انظر: ٤٠٣ - مسلم: ٥٢٦ - فتح: ٨/ ١٧٤]\nذكر فيه حديث ابن عمر أيضًا.\nقال قتادة والضحاك: أي: يعرفون أن القبلة هي الكعبة، أي: قبلة الأنبياء كمعرفتهم أبناءهم. (^١)\nوقال الواحدي: نزلت في مؤمني أهل الكتاب؛ عبد الله بن سلام وأصحابه كانوا يعرفون رسول الله - ﷺ - وصفته في كتابهم كما يعرف ولده إذا رآه، قال ابن سلام: لأنا كنت أشد معرفة برسول الله - ﷺ - مني بابني، فقال له عمر: وكيف ذاك؟ قال: لأني أشهد أن محمدًا رسول الله حقًا يقينًا وأنا لا أشهد بذلك لابني؛ لأنني لا أدري ما أحدثت النساء، فقال له عمر: وفقك الله (^٢).\nوقال الزمخشري: أي: يعرفون الرسول بخلته فلا يشتبه عليهم كما لا يشتبه أبناؤهم عليهم، وأضمر الرسول ولم يتقدم ذكره؛ لأن الكلام نزل عليه، وفي هذا الإضمار تفخيم وأنه لشهرته معلوم بغير إعلام، وقيل: الضمير للعلم أو القرآن أو لتحويل القبلة.\n_________\n(^١) رواه الطبري في تفسيره ٢/ ٢٥، وابن أبي حاتم ١/ ٢٥٥.\n(^٢) \"أسباب النزول\" ص (٤٧).","vol":"22","page":54},{"text":"وقوله: (﴿كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ﴾) ويشهد للأول، وخص الأبناء؛ لأنهم أعرف وأشهر لصحبة الآباء (^١).\nوفي \"تفسير مقاتل\" قال حيي بن أخطب وكعب بن الأشرف وكعب بن أسيد وابن صوريا وكنانة ووهب بن يهوذا وأبو رافع لرسول الله - ﷺ -: لم تطوفون بالكعبة، حجارة مثبتة؟ فقال - ﵇ -: \"إنكم لتعلمون أن الطواف بالبيت حق وأنه هو القبلة مكتوب في التوراة والإنجيل\" فنزلت.\nوقوله: (﴿الْمُمْتَرِينَ﴾) أي: الشاكين. حذر الله نبيه أن يأخذ بقلبه شيئًا من قولهم.\n_________\n(^١) \"الكشاف\" ١/ ١٨٧.","vol":"22","page":55},{"text":"<span data-type='title' id=toc-2555>١٨ - [باب] قوله: ﴿وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا﴾ إلى ﴿قَدِيرٌ﴾ [البقرة: ١٤٨]</span>\n٤٤٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي أَبُو إِسْحَاقَ، قَالَ: سَمِعْتُ الْبَرَاءَ - ﵁ - قَالَ: صَلَّيْنَا مَعَ النَّبِيِّ - ﷺ - نَحْوَ بَيْتِ الْمَقْدِسِ سِتَّةَ عَشَرَ -أَوْ سَبْعَةَ عَشَرَ- شَهْرًا، ثُمَّ صَرَفَهُ نَحْوَ الْقِبْلَةِ. [انظر: ٤٠ - مسلم: ٥٢٥ - فتح: ٨/ ١٧٤]\nذى فيه حديث البراء: صليتُ مَعَ النَّبيِّ - ﷺ - نحْوَ بَيْتِ المَقْدِسِ سِتَّةَ عَشَرَ -أَوْ سَبْعَةَ عَشَرَ- شَهْرًا، ثُمَّ صَرَفَهُ نَحْوَ الكعبة.\nوقد سلف قريبًا (^١).\n_________\n(^١) سلف برقم (٤٤٨٦)، باب قوله تعالى: ﴿سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ﴾.","vol":"22","page":56},{"text":"<span data-type='title' id=toc-2556>١٩ - [باب] قوله: ﴿وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ﴾ الآية [البقرة: ١٤٩]</span>\nشَطْرُهُ: تِلْقَاؤُهُ.\n\n٤٤٩٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - يَقُولُ بَيْنَا النَّاسُ فِي الصُّبْحِ بِقُبَاءٍ إِذْ جَاءَهُمْ رَجُلٌ فَقَالَ: أُنْزِلَ اللَّيْلَةَ قُرْآنٌ، فَأُمِرَ أَنْ يَسْتَقْبِلَ الْكَعْبَةَ، فَاسْتَقْبِلُوهَا. وَاسْتَدَارُوا كَهَيْئَتِهِمْ، فَتَوَجَّهُوا إِلَى الْكَعْبَةِ وَكَانَ وَجْهُ النَّاسِ إِلَى الشَّأْمِ. [انظر: ٤٠٣ - مسلم: ٥٢٦ - فتح: ٨/ ١٧٥]\nذكر فيه حديث ابن عمر السالف أيضًا، وشطره: قصده ونحوه.","vol":"22","page":57},{"text":"<span data-type='title' id=toc-2557>٢٠ - [باب] قوله: ﴿وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ﴾ الآية [البقرة: ١٥٠]</span>\n٤٤٩٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ قَالَ بَيْنَمَا النَّاسُ فِي صَلَاةِ الصُّبْحِ بِقُبَاءٍ إِذْ جَاءَهُمْ آتٍ فَقَالَ إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ أُنْزِلَ عَلَيْهِ اللَّيْلَةَ، وَقَدْ أُمِرَ أَنْ يَسْتَقْبِلَ الْكَعْبَةَ، فَاسْتَقْبِلُوهَا. وَكَانَتْ وُجُوهُهُمْ إِلَى الشَّأْمِ، فَاسْتَدَارُوا إِلَى الْقِبْلَةِ. [انظر: ٤٠٣ - مسلم: ٥٢٦ - فتح: ٨/ ١٧٥].\nذكر فيه حديث ابن عمر - ﵄ -.\nقال مجاهد: هم مشركو العرب، وقولهم: راجعت قبلتنا (^١)، وقد أجيبوا عن هذا بقوله: ﴿قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ﴾.\nوقيل: المعنى: لئلا يقولوا لكم قد أمرتم باستقبال الكعبة ولستم ترونها، فلما قال: ﴿وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ زال هذا، وقيل: هو يتعلق بما قبله، وزعم أبو عبيدة أن (إلا) هنا بمعنى الواو (^٢) وهو خطأ عند حذاق النحاة (^٣)، والقول أنه استثناء أبين، أي: لكن الذين ظلموا منهم، فإنهم يحجون.\nقال الداودي: أمر الناس أن يستقبلوا المسجد الحرام، وصلى - ﵇ - إلى الكعبة وهو داخل المسجد، فمن في مكة خارجه يستقبل المسجد، ومن كان خارجها فالحرم، وهو كله مسجد، وقال بعض الناس: إن من\n_________\n(^١) رواه الطبري ٢/ ٣٥ - ٣٦.\n(^٢) \"مجاز القرآن\" ١/ ٦٠.\n(^٣) منهم الفراء كما في \"معانيه\" ١/ ٨٩، وابن جرير في \"تفسيره\" ٢/ ٣٧.","vol":"22","page":58},{"text":"بَعُدَ عن مكة يستقبل ما يحاذيها إلى جهة المشرق أو المغرب، وكأنه يرى أن لو خط من البيت خطًّا إلى جهة المشرق أو خطًّا إلى جهة المغرب، ثم يستقبل كل من وراء الخط من أي الجهتين كان ذلك الخط، وهو معنى قول مالك، وروي نحوه عن عمر، وإليه ذهب النووي كما سلف في بابه، واحتج بقوله - ﵇ -: \"لا يستقبل أحدكم القبلة بغائط أو بول، ولا تستدبروها ولكن شرقوا أو غربوا\" وقال: فدل أن الصلاة لا تكون إلى شرق أو غرب، قال: فصلاة أهل الجهات التي تقارب مكة من كل جهة تدل على خلاف هذا القول.","vol":"22","page":59},{"text":"<span data-type='title' id=toc-2558>٢١ - [باب] قَوْلِهِ: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ الآية [البقرة: ١٥٨]</span>\nشَعَائِرُ: عَلَامَاتٌ، وَاحِدَتُهَا: شَعِيرَةٌ. وَقَالَ ابْنُ عَبَّاسٍ: الصَّفْوَانُ الْحَجَرُ. وَيُقَالُ الْحِجَارَةُ [الْمُلْسُ] الَّتِي لَا تُنْبِتُ شَيْئًا، وَالْوَاحِدَةُ: صَفْوَانَةٌ بِمَعْنَى الصَّفَا، وَالصَّفَا لِلْجَمِيعِ.\n\n٤٤٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ أَنَّهُ قَالَ: قُلْتُ لِعَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - وَأَنَا يَوْمَئِذٍ حَدِيثُ السِّنِّ: أَرَأَيْتِ قَوْلَ اللهِ ﵎: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾ [البقرة: ١٥٨] فَمَا أُرَى عَلَى أَحَدٍ شَيْئًا أَنْ لَا يَطَّوَّفَ بِهِمَا. فَقَالَتْ عَائِشَةُ: كَلاَّ لَوْ كَانَتْ كَمَا تَقُولُ كَانَتْ فَلَا جُنَاحَ عَلَيْهِ أَنْ لَا يَطَّوَّفَ بِهِمَا، إِنَّمَا أُنْزِلَتْ هَذِهِ الآيَةُ فِي الأَنْصَارِ، كَانُوا يُهِلُّونَ لِمَنَاةَ، وَكَانَتْ مَنَاةُ حَذْوَ قُدَيْدٍ، وَكَانُوا يَتَحَرَّجُونَ أَنْ يَطُوفُوا بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَلَمَّا جَاءَ الإِسْلَامُ سَأَلُوا رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ فَأَنْزَلَ اللهُ: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا﴾ [البقرة: ١٥٨] [انظر: ١٦٤٣ - مسلم: ١٢٧٧ - فتح: ٨/ ١٧٥].\n\n٤٤٩٦ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَاصِمِ بْنِ سُلَيْمَانَ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - عَنِ الصَّفَا وَالْمَرْوَةِ، فَقَالَ: كُنَّا نَرَى أَنَّهُمَا مِنْ أَمْرِ الْجَاهِلِيَّةِ، فَلَمَّا كَانَ الإِسْلَامُ أَمْسَكْنَا عَنْهُمَا، فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ﴾ إِلَى قَوْلِهِ ﴿أَنْ يَطَّوَّفَ بِهِمَا﴾. [البقرة: ١٥٨].\nثم ساق حديث هشام عن أبيه، قُلْتُ لِعَائِشَةَ ﵂ وَأَنَا يَوْمَئِذٍ حَدِيثُ السِّنِّ: أَرَأَيْتِ قَوْلَ اللهِ ﵎: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ﴾ .. الحديث. سلف في الحج وكذا حديث أنس الذي بعده، وزعم بعضهم فيما حكاه ابن العلاء في \"أحكامه\" ووهاه، نسخ هذِه","vol":"22","page":60},{"text":"الآية بقوله: ﴿وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ﴾ [البقرة: ١٣٠] أي: إن قوله: ﴿فَلَا جُنَاحَ عَلَيْهِ﴾ إِذْن من الله وإباحة، وتخيير في الفعل والترك.\nوقوله: ﴿وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ﴾ عزم وجزم وأمر باتباع ملته في جميع مناسك الحج وهذا منها.\nومعنى شعائر: ما ذكره من أعلام الله التي تدل على طاعته، وهي ما كان من موقف أو سعي أو ذبح. وشعيرة بمعنى مشعرة (^١)، والصفا مقصور: مكان مرتفع عند باب المسجد الحرام، وهو أنف من جبل أبي قبيس، وهو الآن درج فوقه أزج كإيوان (^٢)، كان عليه صنم على صورة رجل يقال له: إساف بن عمرو، وعلى المروة صنم على صورة امرأة تدعى نائلة -وعكس مقاتل- بنت ذئب، ويقال: بنت سهيل، زعموا أنهما زنيا في الكعبة فمسخا فوضعا على الصفا والمروة للاعتبار، فلما طالت المدة عبدا.\nوقال عياض: حولهما قُصَي فجعل أحدهما ملاصق الكعبة والآخر بزمزم، وقيل: جعلهما بزمزم ونحر عندها، فلما فتح رسول الله - ﷺ - مكة كسرهما.\nوفي \"فضائل مكة\" لرزين: لما زنيا لم يمهلهما الله أن يفجرا فيها فمسخهما فأخرجهما إلى الصفا والمروة، فلما كان عمرو بن لحي نقلهما إلى الكعبة ونصبهما على زمزم فطاف الناس بالكعبة وبهما (^٣).\nوالصفا واحد، والمثنى صفوان، والجمع أصفاء.\n_________\n(^١) انظر: \"جمال القراء\" ص ٢٩٥.\n(^٢) انظر: \"تهذيب الأسماء واللغات\" ٣/ ١٨١.\n(^٣) \"إكمال المعلم\" ٤/ ٣٥٣.","vol":"22","page":61},{"text":"وقوله: (الحجارة الملس التي لا تنبت شيئًا) يعني أن الأخر التي يكون فيها طرف يأخذ التراب تنبت، وكذلك التي يكون فيها الشقوق.\nوقوله: (والواحدة صفوانة) يريد وا حدة صفوان، وأما واحدة الصفا، فصفاة. قاله ابن التين.\nوالمروة: الحصاة الصغيرة قليلها مروات وكثيرها مرو، مثل تمرة وتمرات وتمر، فقال الكفار: إنه حرج عليه أن يطوف بهما فأنزل الله الآية.","vol":"22","page":62},{"text":"<span data-type='title' id=toc-2559>٢٢ - باب قَوْلِه: ﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللهِ أَنْدَادًا﴾. [البقرة:١٦٥]</span>\nأَضْدَادًا، وَاحِدُهَا نِدٌّ.\n\n٤٤٩٧ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ - كَلِمَةً وَقُلْتُ أُخْرَى، قَالَ النَّبِيُّ - ﷺ -: \"مَنْ مَاتَ وَهْوَ يَدْعُو مِنْ دُونِ اللهِ نِدًّا دَخَلَ النَّارَ\". وَقُلْتُ أَنَا: مَنْ مَاتَ وَهْوَ لَا يَدْعُو لِلَّهِ نِدًّا دَخَلَ الْجَنَّةَ. [انظر:\n\n١٢٣٨ - مسلم: ٩٢ - فتح: ٨/ ١٧٦]\nثم ساق حديث عبد الله - ﵁ -: قَالَ النَّبِيُّ - ﷺ - كلِمَةً وَقُلْتُ أُخْرى، قَالَ: \"مَنْ مَاتَ وَهْوَ يَدْعُو مِنْ دُونِ اللهِ نِدًّا دَخَلَ النَّارَ\". وَقُلْتُ أَنَا: مَنْ مَاتَ وَهْوَ لَا يَدْعُو لله نِدًّا دَخَلَ الجَنَّةَ.\nوقد سلف في أول الجنائز بمعناه ويأتي في النذور (^١). وأخرجه مسلم والنسائي (^٢).\nوما فسره في قوله: أندادًا. هو قول أبي عبيدة (^٣)، وقال قتادة وغيره: الند: المِثلُ (^٤). وما ذكره عبد الله يؤيده قوله - ﷺ -: \"يخرج من النار من في قلبه مثقال ذرة من إيمان\" (^٥).\n_________\n(^١) سلف برقم (١٢٣٨)، وسيأتي برقم (٦٦٨٣).\n(^٢) مسلم (٩٢)، والنسائي في \"الكبرى\" ٦/ ٢٩٤ (١١٠١١).\n(^٣) \"مجاز القرآن\" ١/ ٣٤.\n(^٤) انظر: \"تفسير الطبري\" ١/ ٩٨ - ١٩٩.\n(^٥) سلف برقم (٢٢) كتاب: الإيمان، باب: تفاضل أهل الإيمان، ورواه مسلم (١٨٤).","vol":"22","page":63},{"text":"<span data-type='title' id=toc-2560>٢٣ - [باب] قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾ إِلَى قَوْلِه: ﴿عَذَابٌ أَلِيمٌ﴾ [البقرة: ١٧٨]</span>\n﴿عُفِيَ﴾ [البقرة:١٧٨]: تُرِكَ.\n\n٤٤٩٨ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، قَالَ: سَمِعْتُ مُجَاهِدًا، قَالَ سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: كَانَ فِي بَنِي إِسْرَائِيلَ الْقِصَاصُ، وَلَمْ تَكُنْ فِيهِمُ الدِّيَةُ، فَقَالَ اللهُ تَعَالَى لِهَذِهِ الأُمَّةِ: ﴿كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَى بِالْأُنْثَى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ﴾ [البقرة: ١٧٨] فَالْعَفْوُ: أَنْ يَقْبَلَ الدِّيَةَ فِي الْعَمْدِ ﴿فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ﴾ [البقرة: ١٧٨] يَتَّبِعُ بِالْمَعْرُوفِ وَيُؤَدِّى بِإِحْسَانٍ، ﴿ذَلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَة﴾ [البقرة: ١٧٨] مِمَّا كُتِبَ عَلَى مَنْ كَانَ قَبْلَكُمْ. ﴿فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ﴾ [البقرة: ١٧٨] قَتَلَ بَعْدَ قَبُولِ الدِّيَةِ. [٦٨٨١ - فتح: ٨/ ١٧٦]\n\n٤٤٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ، حَدَّثَنَا حُمَيْدٌ، أَنَّ أَنَسًا حَدَّثَهُمْ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كِتَابُ اللهِ الْقِصَاصُ\". [انظر: ٢٧٠٣ - مسلم: ١٦٧٥ - فتح ٨/ ١٧٧]\nثم ساق حديث مجاهد سمعت ابن عباس يقول: كَانَ فِي بَنِي إِسْرَائِيلَ القِصَاصُ، وَلَمْ تَكُنْ فِيهِمُ الدِّيَةُ، فَقَالَ اللهُ تَعَالَى لهذِه الأُمَّةِ: ﴿كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَى بِالْأُنْثَى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ﴾ [البقرة: ١٧٨] فَالْعَفْوُ: أَنْ يَقْبَلَ الدّيَةَ فِي العَمْدِ ﴿فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ﴾ يَتَّبعُ بِالْمَعْرُوفِ وَيُؤَدِّي بِإِحْسَانٍ، ﴿ذَلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ﴾ [البقرة: ١٧٨] مِمَّا كُتِبَ عَلَى مَنْ كَانَ قَبْلَكُمْ. ومعنى ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ﴾: قبول الدية من العمد. وقيل: هو فيمن قتل وله وليان، فعفا أحدهما فللآخر أن","vol":"22","page":64},{"text":"يأخذ مقدار حصته من الدية.\nوفيه تصريح بالنسخ المستفاد من الآية، وهو نسخ حكم بحكم القتل في بني إسرائيل إلى تخيير من له الدم.\nوقوله: (فالعفو أن يقبل الدية) دال على أن التخيير عنده للأولياء لا للقاتل، وقد روي غيره، وهي مسألة خلاف لأهل العلم: هل الواجب القود، والدية بدل عنه عند سقوطه، أو أحد الأمرين لا بعينه؟ وهما قولان للشافعي. أصحهما أولهما. هو خلاف أيضا هل التخيير للولي أو للقاتل؟ والمشهور عنه الأول (^١).\nوفي \"تفسير مقاتل\" أن حكم أهل الإنجيل العفو ولا قصاص ولا دية. وتقتل الجماعة بالواحد، خلافًا لداود (^٢). وحكي عن [ابن] (^٣) الزبير وجابر والزهري (^٤). وروى جويبر عن الضحاك: قال رسول الله - ﷺ -: \"لا يقتل اثنان بواحد\" (^٥) وهذا كما ترى: ضعيف منقطع.\n_________\n(^١) انظر: \"روضة الطالبين\" ٩/ ٢٣٩.\n(^٢) انظر: \"الاستذكار\" ٢٥/ ٢٣٤ - ٢٣٥.\n(^٣) ساقطة من الأصول، والمثبت من \"الاستذكار\" ٢٥/ ٢٣٥، \"مصنف عبد الرزاق\" ٩/ ٤٧٩.\n(^٤) روى أثري ابن الزبير والزهري عبدُ الرزاق في \"مصنفه\" ٩/ ٤٧٩ (١٨٠٨٣ - ١٨٠٨٥).\n(^٥) لم أقف عليه من هذا الطريق، لكن روى ابن أبي شيبة ٥/ ٤٥٤ (٢٧٩٢٩)، والطبري في \"تفسيره\" ٨/ ٧٦، والبيهقي ٨/ ٢٥ عن سعيد بن جبير في قوله تعالى: ﴿فَلَا يُسْرِفْ فِي الْقَتْلِ﴾ [الإسراء: ٣٣]. قال: أن يقتل اثنين بواحد.\nوروى البيهقي أيضًا ٨/ ٢٥ عن ابن عباس في هذِه الآية قال: لا يقتل اثنين بواحد. وقد روي ما قد يشبه معناه عن طلق بن حبيب، والضحاك، وقتادة كما عند الطبري في \"تفسيره\" ٨/ ٧٦ - ٧٧. قالوا في قوله تعالى: ﴿فَلَا يُسْرِفْ فِي الْقَتْلِ﴾ [الإسراء: ٣٣] قالوا: لا تقتل غير قاتله. وقد ذكر هذا القول الشافعي كما في \"السنن\" للبيهقي ٨/ ٢٥ ثم قال: وهذا يشبه ما قيل.","vol":"22","page":65},{"text":"وفي \"رءوس المسائل\" للقرافي إحدى الروايتين: إذا قتلت الجماعة رجلًا، يقتل واحد منهم، ويجب على الباقين الدية، وهو مذهبنا إذا قتل بعضهم أخذ حصة الباقين من الدية وتوزع على عدد رءوسهم (^١).\nقال الفراء: الآية نزلت في حيَّين من العرب كان لأحدهما طول على الآخر في الكثرة والشرف؛ فكانوا يتزوجون نساءهم بغير مهر؛ فقتل الأوضع من الحيَّين من الشريف قتلى، فأقسم الشريف ليقتلن الذكر بالأنثى، والحر بالعبد، وأن يضاعفوا الجراحات؛ فأنزل الله هذا على نبيه، ثم نسخت بـ ﴿النَّفْسَ بِالنَّفْسِ﴾ (^٢). وحكاه النحاس عن ابن عباس.\nوعنه: كان الرجل لا يقتل بالمرأة، ولكن يقتل الرجل بالرجل، والمرأة بالمرأة؛ فنزلت: ﴿أَنَّ النَّفْسَ بِالنَّفْسِ﴾ (^٣).\nوقال السدي: نزلت في فريقين وقعت بينهما قتلى فأمر رسول الله - ﷺ - أن يقاد بينهما؛ ديات النساء بديات الرجال، وديات الرجال بديات النساء (^٤).\n_________\n(^١) في كون هذا القول مذهبًا للشافعية نظر؛ قال النووي في \"الروضة\" ٩/ ١٥٩: إذا قتلت الجماعة واحدًا قتلوا به، وأثبت ابن الوكيل قولًا: إن الجماعة لا يقتلون بالواحد، ونقل الماسرجسي عن القفال قولًا قديمًا أن الولي يقتل واحدًا من الجماعة أيهم شاء، ويأخذ حصة الآخرين من الدين ولا يقتل الجميع، وهذان القولان شاذان واهيان والمشهور قتل الجماعة بالواحد. اهـ.\n(^٢) \"معاني القرآن\" للفراء ١/ ١٠٨ - ١٠٩.\n(^٣) رواه الطبري ٢/ ١١٠.\n(^٤) كذا وقع بالأصل قول السدي، وفي \"تفسير الطبري\" ٢/ ١٠٩: فأصلح بينهم النبي - ﷺ - على أن يؤدي الحر دية الحر، والعبد دية العبد، والأنثى دية الأنثى، فقاصّهم بعضهم من بعض.","vol":"22","page":66},{"text":"وقال علي والحسن: إنه على التراجع، إذا قتل رجل امرأة كان أولياء المرأة بالخيار بين قتله وأداء نصف الدية، وفي عكسه بالخيار بين قتلها وأخذ نصف الدية أو الدية كاملة. هاذا قتل رجل عبدًا؛ فإن شاء سيده قتله وأخذ بقية الدية بعد ثمن العبد، وفي عكسه: إن شاءوا قتلوه وأخذوا بقية الدية، وإن شاءوا أخذوا الدية (^١).\nوقيل: إن الآية معمول بها يقتل الحر بالحر والعبد بالعبد والأنثى با لأنثى، ويقتل الرجل بالمرأة، وعكسه، والحر بالعبد وعكسه. لقوله تعالى: ﴿وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا﴾، ولقول رسوله عليه أفضل الصلاة والسلام: \"المؤمنون تتكافأ دماؤهم\" (^٢) وهو قول الكوفيين في العبد خاصة إلا عبد نفسه، خلافًا للنخعي فيه (^٣).\nوعند أبي داود عن ابن عباس ﵄ كانت النضير أشرف من قريظة، فكان إذا قتل رجل من قريظة رجلا من النضير قتل به، وإذا قتل رجل من النضير رجلًا من قريظة ودي بمائة وسق، فلما بعث رسول الله - ﷺ - قتل رجل من النضير رجلًا من قريظة فقالوا: بيننا وبينكم رسول الله فأتوه، فنزلت: ﴿وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ﴾ (^٤) [المائدة: ٤٢]. وقالت طائفة: الآية مبينة للحكم، النوع مع النوع فقط لا لأحدهما مع الآخر فهي محكمة.\n_________\n(^١) السابق ٢/ ١٠٩.\n(^٢) رواه أبو داود (٢٧٥١) وابن ماجه (٢٦٨٥) وأحمد ٢/ ٢١٥ وعبد الرزاق ٥/ ٢٢٦ وابن الجارود في \"منتقاه\" ١/ ١٩٤ (٧٧١) كلهم عن عمرو بن شعيب عن أبيه عن جده، وصححه الألباني في \"صحيح ابن ماجه\" وله شاهد عن علي رواه النسائي ٨/ ٢٤ وأحمد ١/ ١١٩ والحاكم ٢/ ١٥٣ والدارقطني ٣/ ٩٨.\n(^٣) انظر: \"الجامع لأحكام القرآن\" ٢/ ٢٢٧ - ٢٢٨، ٢٣٠.\n(^٤) أبو داود (٤٤٩٤).","vol":"22","page":67},{"text":"فائدة:\nأصل القصاص المماثلة والمساواة.\nقوله: (﴿فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ﴾ [البقرة: ١٧٨] قَتَلَ بَعْدَ قَبُولِ الدِّيَةِ). وقال قتادة: يقتل ولا تؤخذ منه الدية (^١).\nثم ذكر حديث الرُبَيِّع، وقد سلف في: الصلح، ويأتي في: الديات (^٢)، وفي سورة المائدة (^٣).\nوأخرجه أبو داود والنسائي وابن ماجه (^٤).\nوهو دال على جواز أخذ الدية في العمد، وذكر عبد بن حميد عن علي - ﵁ -: كان الرجل في الجاهلية إذا قتل قتيلًا جاء قومه يصالحون بالدية فيجيء القاتل وقد أمن على نفسهِ فيعمد ولي المقتول فيقتله، ثم يطرح إليهم الدية (^٥).\nواختلف العلماء فيمن قتل بعد أخذها على قولين: أحدهما أنه كمن قتل ابتداء إن شاء قتله وإن شاء عفا عنه وعذابه في الآخرة، وهو قول جماعة منهم مالك والشافعي (^٦).\nوالثاني: عذابه القتل ولا يمكِّن الحاكم الولي من العفو، قاله قتادة وعكرمة والسدي (^٧) وغيرهم.\n_________\n(^١) رواه الطبري ٢/ ١١٧.\n(^٢) سيأتي برقم (٦٨٩٤) باب: السن بالسن.\n(^٣) سياتي برقم (٤٦١١) باب: قوله ﴿وَالْجُرُوحَ قِصَاصٌ﴾.\n(^٤) أبو داود (٤٥٩٥)، والنسائي في \"المجتبى\" ٨/ ٢٧، وابن ماجه (٢٦٤٩).\n(^٥) رواه عبد بن حميد في \"تفسيره\" كما في \"الدر المنثور\" ١/ ٣١٧ لكن عن الحسن.\n(^٦) انظر: \"الجامع لأحكام القرآن\" ٢/ ٢٣٧.\n(^٧) انظر هذِه الآثار في \"تفسير الطبري\" ٢/ ١١٧.","vol":"22","page":68},{"text":"وفي أبي داود من حديث الحسن عن جابر - ﵁ -، ولم يسمع منه أنه - ﷺ - قال: لا أعفو عمن قتل بعد أخذ الدية (^١).\nوروي مرسلًا عن الحسن (^٢) وكأنه أشبه. قال أبو الليث: معناه عندنا: أنه إذا طلب الولي القتل، فأما إذا عفا عنه الثاني وتركه جاز عفوه؛ لأنه قتل بغير حق فكان كالقاتل الأول؛ لأنه لو عفا عنه جاز ذلك فكذلك الثاني (^٣).\n_________\n(^١) أبو داود (٤٥٠٧).\n(^٢) رواه البيهقي في \"سننه\" ٨/ ٥٣ ثم قال: هذا منقطع. اهـ.\n(^٣) \"بحر العلوم\" ١/ ١٨١.","vol":"22","page":69},{"text":"<span data-type='title' id=toc-2561>٢٤ - [باب] قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَام﴾ الآية [البقرة: ١٨٣]</span>\n٤٥٠١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كَانَ عَاشُورَاءُ يَصُومُهُ أَهْلُ الْجَاهِلِيَّةِ، فَلَمَّا نَزَلَ رَمَضَانُ قَالَ: \"مَنْ شَاءَ صَامَهُ، وَمَنْ شَاءَ لَمْ يَصُمْهُ\". [انظر: ١٨٩٢ - مسلم: ١١٢٦ - فتح: ٨/ ١٧٧]\n\n٤٥٠٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ -: كَانَ عَاشُورَاءُ يُصَامُ قَبْلَ رَمَضَانَ، فَلَمَّا نَزَلَ رَمَضَانُ قَالَ: \"مَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ\". [انظر: ١٥٩٢ - مسلم: ١١٢٥ - فتح: ٨/ ١٧٧]\n\n٤٥٠٣ - حَدَّثَنِي مَحْمُودٌ، أَخْبَرَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: دَخَلَ عَلَيْهِ الأَشْعَثُ وَهْوَ يَطْعَمُ فَقَالَ: الْيَوْمُ عَاشُورَاءُ! فَقَالَ: كَانَ يُصَامُ قَبْلَ أَنْ يَنْزِلَ رَمَضَانُ، فَلَمَّا نَزَلَ رَمَضَانُ تُرِكَ، فَادْنُ فَكُلْ. [مسلم: ١١٢٧ - فتح: ٨/ ١٧٨]\n\n٤٥٠٤ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ يَوْمُ عَاشُورَاءَ تَصُومُهُ قُرَيْشٌ فِي الْجَاهِلِيَّةِ، وَكَانَ النَّبِيُّ - ﷺ - يَصُومُهُ، فَلَمَّا قَدِمَ الْمَدِينَةَ صَامَهُ وَأَمَرَ بِصِيَامِهِ، فَلَمَّا نَزَلَ رَمَضَانُ كَانَ رَمَضَانُ الْفَرِيضَةَ، وَتُرِكَ عَاشُورَاءُ، فَكَانَ مَنْ شَاءَ صَامَهُ، وَمَنْ شَاءَ لَمْ يَصُمْهُ. [انظر: ١٥٩٢ - مسلم: ١١٢٥ - فتح: ٨/ ١٧٨].\n﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ﴾ أي: فرض، ﴿لَعَلَّكُمْ تَتَّقُونَ﴾ أي: المفطرات وهو وصله إلى التقوى؛ لأنه يكف عن الشهوات المؤدية إلى المعاصي.","vol":"22","page":70},{"text":"ثم ذكر حديث ابن عمر ﵄ قال: كَانَ عَاشُورَاءُ يَصُومُهُ أَهْلُ الجَاهِلِيَّةِ، فَلَمَّا نَزَلَ رَمَضَانُ قَالَ: \"مَنْ شَاءَ صَامَهُ، وَمَنْ شَاءَ لَمْ يَصُمْهُ\".\nوأخرجه مسلم والنسائي (^١).\nوحديث عائشة ﵂ كَانَ عَاشُورَاءُ يُصامُ قَبْلَ رَمَضَانَ، فَلَمَّا نَزَلَ رَمَضَانُ قَالَ: \"مَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ\".\nوذكر بعده حديثًا آخر عنها: وقد سلفا في الصوم (^٢).\nوذكر حديث عبد الله قال: دَخَلَ عَلَيْهِ الأَشْعَثُ وَهْوَ يَطْعَمُ فَقَالَ: اليَوْمُ عَاشُورَاءُ! فَقَالَ: كَانَ يُصَامُ قَبْلَ أَنْ يَنْزِلَ رَمَضانُ، فَلَمَّا نَزَلَ رَمَضَانُ تُرِكَ، فَادْنُ فَكُلْ.\nوقد ذكره في أيام الجاهلية.\n_________\n(^١) مسلم (١١٢٦)، والنسائي ٤/ ٢٠٤.\n(^٢) برقم (١٨٩٣).","vol":"22","page":71},{"text":"<span data-type='title' id=toc-2562>٢٥ - [باب] قَوْلِهِ: ﴿أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَر﴾ إلى ﴿تَعْلَمون﴾ [البقرة:١٨٤]</span>\nوَقَالَ عَطَاءٌ: يُفْطِرُ مِنَ الْمَرَضِ كُلِّهِ كَمَا قَالَ اللَّه. وَقَالَ الْحَسَنُ، وَإِبْرَاهِيمُ: فِي الْمُرْضِعِ وَالْحَامِلِ إِذَا خَافَتَا عَلَى أَنْفُسِهِمَا أَوْ وَلَدِهِمَا؛ تُفْطِرَانِ ثُمَّ تَقْضِيَانِ. وَأَمَّا الشَّيْخُ الْكَبِيرُ إِذَا لَمْ يُطِقِ الصِّيَامَ؛ فَقَدْ أَطْعَمَ أَنَسٌ بَعْدَ مَا كَبِرَ عَامًا أَوْ عَامَيْنِ كُلَّ يَوْمٍ مِسْكِينًا خُبْزًا وَلَحْمًا وَأَفْطَرَ. قِرَاءَةُ الْعَامَّةِ ﴿يُطِيقُونَهُ﴾ [البقرة: ١٨٤] وَهْوَ أَكْثَرُ.\n\n٤٥٠٥ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا رَوْحٌ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، عَنْ عَطَاءٍ، سَمِعَ ابْنَ عَبَّاسٍ يَقْرَأُ: ﴿وَعَلَى الَّذِينَ يُطَوَّقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾. قَالَ ابْنُ عَبَّاسٍ: لَيْسَتْ بِمَنْسُوخَةٍ، هُوَ الشَّيْخُ الْكَبِيرُ وَالْمَرْأَةُ الْكَبِيرَةُ لَا يَسْتَطِيعَانِ أَنْ يَصُومَا، فَلْيُطْعِمَانِ مَكَانَ كُلِّ يَوْمٍ مِسْكِينًا. [فتح: ٨/ ١٧٩]\nثم ساق حديث عَطَاءٍ، عن إسحاق، أنا روح، ثنا زكريا بن إسحاق، ثنا عمرو بن دينار، عن عطاء.\nسَمِعَ ابن عَبَّاسٍ يَقْرَأُ: ﴿وَعَلَى الذِينَ يُطَوَّقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾. قَالَ ابن عَبَّاسٍ: لَيْسَتْ بِمَنْسُوخَةٍ، هُوَ الشَّيْخُ الكَبِيرُ وَالْمَرْأَةُ الكَبِيرَةُ لَا يَسْتَطِيعَانِ أَنْ يَصُومَا، فَيُطْعِمَانِ مَكَانَ كُلِّ يَوْمٍ مِسْكِينًا.\nالشرح:\nمعنى (معدودات): قضى مثلها إذا أفطرها وفي التتابع خلاف، ونقل ابن التين عن مالك وأصحابه أنه يفرقها إن شاء، قال:","vol":"22","page":72},{"text":"وقيل: إن أفطرها متتابعة قضاها كذلك، وإن كانت متفرقة قضاها كذلك، وهذِه الآية منسوخة، بقوله: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ وكذا بينه سلمة كما ستعلمه، وأبعد من قال: إن الهاء في (يطيقونه) تعود إلى الفدية إذ لا ذكر لها. وقيل: معناها كمعنى (يُطوّقونه)، أنهم يتكلفون الصوم على مشقة. وقد أوضحنا ذلك في بابه فراجعه منه.","vol":"22","page":73},{"text":"<span data-type='title' id=toc-2563>٢٦ - [باب] ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ الآية [البقرة: ١٨٥]\n٤٥٠٦ </span>- حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ قَرَأ: فِدْيَةٌ طَعَامُ مَسَاكِينَ. قَالَ: هِيَ مَنْسُوخَةٌ. [انظر: ١٩٤٩ - فتح: ٨/ ١٨٠]\n\n٤٥٠٧ - حَدَّثَنَا قُتَيْبَة، حَدَّثَنَا بَكْرُ بْنُ مُضَرَ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ بُكَيْرِ بْنِ عَبْدِ اللهِ، عَنْ يَزِيدَ مَوْلَى سَلَمَةَ بْنِ الأَكْوَعِ، عَنْ سَلَمَةَ قَالَ: لَمَّا نَزَلَتْ: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ [البقرة: ١٨٥] كَانَ مَنْ أَرَادَ أَنْ يُفْطِرَ وَيَفْتَدِىَ، حَتَّى نَزَلَتِ الآيَةُ الَّتِي بَعْدَهَا فَنَسَخَتْهَا. [مسلم:١١٤٥ - فتح: ٨/ ١٨١] قال أبو عبد الله: مَاتَ بُكَيْرٌ قَبْلَ يَزِيدَ.\nذكر فيه أثر ابن عمر وسلمة بن الأكوع وقد سلفا في الصيام (^١) مع الكلام عليهما. والبخاري روى أثر سلمة، وقال: مَاتَ بُكَيْرٌ قَبْلَ يَزِيدَ. وهو كما قال، وكان بكير بن عبد الله هو ابن الأشج، مات بالمدينة سنة سبع عشر ومائة، وقيل: سنة عشرين، وقيل: سنة اثنتين وعشرين، وقيل: سنة سبع وعشرين (^٢)، ومات يزيد بن أبي عُبيد بالمدينة سنة ست أو سبع وأربعين ومائة (^٣).\nوأثر عطاء رواه ابن جريج عنه (^٤).\n_________\n(^١) في باب: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ﴾.\n(^٢) انظر ترجمته في: \"تهذيب الكمال\" ٤/ ٢٤٢ (٧٦٥).\n(^٣) انظر ترجمته في: \"تهذيب الكمال\" ٣٢/ ٢٠٦ (٧٠٢٨).\n(^٤) رواه عبد الرزاق ٤/ ٢١٩ عن ابن جريج عنه. وللبخاري مع هذا الأثر قصة رواها الحاكم في \"معرفة علوم الحديث\" ص ٧٥ حيث ساق بسنده إلى البخاري أنه قال: اعتللت بنيسابور علة حفيفة وذلك في =","vol":"22","page":74},{"text":"وأثر الحسن وإبراهيم أخرجهما عبد بن حميد، وكذا أثر أنس (^١). وإسحاق السالف هو ابن إبراهيم كما صرح أبو نعيم في \"مستخرجه\"، وروح هو ابن عبادة، وزكرياء ثقة، وعمرو لا يسأل عنه، وعطاء هو ابن أبي رباح أسلم كما صرح به خلف وغيره، وإن كان روى عن ابن عباس عطاء بن يسار أيضًا.\n_________\n= شهر رمضان، فعادني إسحاق بن راهويه في نفر من أصحابه فقال لي: أفطرت يا أبا عبد الله؟ فقلت: نعم. قال: خشيت أن تضعف عن قبول الرخصة. فقال: أخبرنا عبدان عن ابن المبارك عن ابن جريج قال: قلت لعطاء: من أي المرض أفطر؟ قال: من أي مرض كان، كما قال الله تعالى: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾ قال البخاري: ولم يكن هذا عند إسحاق.\n(^١) عزا آثار الحسن وإبراهيم وأنس إلى عبد بن حميدٍ السيوطيُّ كما في \"الدر المنثور\" ١/ ٣٢٦، ٣٢٧.","vol":"22","page":75},{"text":"<span data-type='title' id=toc-2564>٢٧ - [باب] قوله: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾ [البقرة: ١٨٧]</span>\n٤٥٠٨ - حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ. وَحَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، قَالَ: سَمِعْتُ الْبَرَاءَ - ﵁ -. لَمَّا نَزَلَ صَوْمُ رَمَضَانَ كَانُوا لَا يَقْرَبُونَ النِّسَاءَ رَمَضَانَ كُلَّهُ، وَكَانَ رِجَالٌ يَخُونُونَ أَنْفُسَهُمْ، فَأَنْزَلَ اللهُ ﴿عَلِمَ اللهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ﴾. [البقرة:١٨٧] [انظر: ١٩١٥ - فتح: ٨/ ١٨١]\nذكر فيه حديث البراء - ﵁ -: لَمَّا نَزَلَ صَوْمُ رَمَضَانَ كَانُوا لَا يَقْرَبُونَ النِّسَاءَ رَمَضَانَ كُلَّهُ، وَكَانَ رِجَال يَخُونُونَ أَنْفُسَهُمْ، فَأَنْزَلَ اللهُ تعالى: ﴿عَلِمَ اللهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ﴾ الآية [البقرة: ١٨٧].\nالشرح:\n(الرفث): الجماع عند ابن عباس (^١) وقيل: منعوا من إتيانهن (ما ناموا) (^٢). وقوله: ﴿وَابْتَغُوا مَا كَتَبَ اللهُ لَكُمْ﴾ أي: الرخصة أو الولد أو ليلة القدر (^٣).\n_________\n(^١) رواه الطبري ٢/ ١٦٦، وابن أبي حاتم في \"تفسيره\" ١/ ٣١٥.\n(^٢) في الأصل: (ما لم يناموا)، وهو خطأ؛ يبينه ما رواه ابن أبي حاتم في \"تفسيره\" ١/ ٣١٥ عن معاذ بن جبل قال: أحيل الصيام على ثلاثة أحوال، كانوا يأكلون ويشربون ويأتون النساء ما لم يناموا، فإذا ناموا امتنعوا من ذلك ..\n(^٣) انظر: \"تفسير الطبري\" ٢/ ١٧٥ - ١٧٦.","vol":"22","page":76},{"text":"<span data-type='title' id=toc-2565>٢٨ - [باب] قَوْلِه: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْر﴾ إلى قوله ﴿عَاكِفُونَ فِي الْمَسَاجِدِ﴾ [البقرة: ١٨٧]</span>\nالْعَاكِفُ: الْمُقِيمُ.\n\n٤٥٠٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ حُصَيْنٍ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيٍّ قَالَ: أَخَذَ عَدِيٌّ عِقَالًا أَبْيَضَ وَعِقَالًا أَسْوَدَ، حَتَّى كَانَ بَعْضُ اللَّيْلِ نَظَرَ فَلَمْ يَسْتَبِينَا، فَلَمَّا أَصْبَحَ قَالَ يَا رَسُولَ اللهِ، جَعَلْتُ تَحْتَ وِسَادِي. قَالَ: \"إِنَّ وِسَادَكَ إِذًا لَعَرِيضٌ أَنْ كَانَ الْخَيْطُ الأَبْيَضُ وَالأَسْوَدُ تَحْتَ وِسَادَتِكَ\". [انظر: ١٩١٦ - مسلم: ١٠٩٠ - فتح: ٨/ ١٨٢]\n\n٤٥١٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مُطَرِّفٍ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ - ﵁ - قَالَ قُلْتُ: يَا رَسُولَ اللهِ، مَا الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَد؟ أَهُمَا الْخَيْطَانِ؟ قَالَ: \"إِنَّكَ لَعَرِيضُ الْقَفَا إِنْ أَبْصَرْتَ الْخَيْطَيْنِ\". ثُمَّ قَالَ: \"لَا بَلْ هُوَ سَوَادُ اللَّيْلِ وَبَيَاضُ النَّهَارِ\". [انظر: ١٩١٦ - مسلم: ١٠٩٠ - فتح: ٨/ ١٨٢]\n\n٤٥١١ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ مُحَمَّدُ بْنُ مُطَرِّفٍ، حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: وَأُنْزِلَتْ: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ﴾ [البقرة:١٨٧] وَلَمْ يُنْزَلْ ﴿مِنَ الْفَجْرِ﴾ [البقرة:١٨٧] وَكَانَ رِجَالٌ إِذَا أَرَادُوا الصَّوْمَ رَبَطَ أَحَدُهُمْ فِي رِجْلَيْهِ الْخَيْطَ الأَبْيَضَ وَالْخَيْطَ الأَسْوَدَ، وَلَا يَزَالُ يَأْكُلُ حَتَّى يَتَبَيَّنَ لَهُ رُؤْيَتُهُمَا، فَأَنْزَلَ اللهُ بَعْدَهُ ﴿مِنَ الْفَجْرِ﴾ [البقرة:١٨٧] فَعَلِمُوا أَنَّمَا يَعْنِي: اللَّيْلَ مِنَ النَّهَارِ. [انظر: ١٩١٧ - مسلم: ١٠٩١ - فتح: ٨/ ١٨٢]\nذكر فيه حديث عدي من طريقين، وحديث سهل وقد سلفا في الصوم (^١).\n_________\n(^١) سلفا برقم: (١٩١٦، ١٩١٧).","vol":"22","page":77},{"text":"<span data-type='title' id=toc-2566>٢٩ - [باب] قَوْلِهِ: ﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللهَ لَعَلَّكُمْ تُفْلِحُونَ﴾ [البقرة: ١٨٩]</span>\n٤٥١٢ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ كَانُوا إِذَا أَحْرَمُوا فِي الْجَاهِلِيَّةِ أَتَوُا الْبَيْتَ مِنْ ظَهْرِهِ، فَأَنْزَلَ اللَّه: ﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا﴾. [البقرة: ١٨٩]. [انظر: ١٨٠٣ - مسلم: ٣٠٢٦ - فتح: ٨/ ١٨٣]\nذكر فيه حديث البراء - ﵁ - كانوا إذا أحرموا في الجاهلية أتوا البيت من ظهره فأنزل الله الآية المذكورة، وقد سلف في الحج (^١)، قيل: كانت تفعله قريش.\n_________\n(^١) برقم (١٨٠٣).","vol":"22","page":78},{"text":"<span data-type='title' id=toc-2567>٣٠ - [باب] قَوْلِهِ: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ فَإِنِ انْتَهَوْا فَلَا عُدْوَانَ إِلاَّ عَلَى الظَّالِمِي (١٩٣)﴾ [البقرة: ١٩٣]\n٤٥١٣ </span>- حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَتَاهُ رَجُلَانِ فِي فِتْنَةِ ابْنِ الزُّبَيْرِ فَقَالَا: إِنَّ النَّاسَ قَدْ ضُيِّعُوا، وَأَنْتَ ابْنُ عُمَرَ وَصَاحِبُ النَّبِيِّ - ﷺ - فَمَا يَمْنَعُكَ أَنْ تَخْرُجَ؟ فَقَالَ: يَمْنَعُنِي أَنَّ اللهَ حَرَّمَ دَمَ أَخِي. فَقَالَا: أَلَمْ يَقُلِ اللهُ ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ [البقرة: ١٩٣] فَقَالَ: قَاتَلْنَا حَتَّى لَمْ تَكُنْ فِتْنَةٌ، وَكَانَ الدِّينُ لِلَّهِ، وَأَنْتُمْ تُرِيدُونَ أَنْ تُقَاتِلُوا حَتَّى تَكُونَ فِتْنَةٌ، وَيَكُونَ الدِّينُ لِغَيْرِ اللهِ. [انظر: ٣١٣٠ - فتح: ٨/ ١٨٣]\n\n٤٥١٤ - وَزَادَ عُثْمَانُ بْنُ صَالِحٍ، عَنِ ابْنِ وَهْبٍ قَالَ: أَخْبَرَنِي فُلَانٌ وَحَيْوَةُ بْنُ شُرَيْحٍ، عَنْ بَكْرِ بْنِ عَمْرٍو الْمَعَافِرِىِّ أَنَّ بُكَيْرَ بْنَ عَبْدِ اللهِ حَدَّثَهُ، عَنْ نَافِعٍ: أَنَّ رَجُلًا أَتَى ابْنَ عُمَرَ فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ مَا حَمَلَكَ عَلَى أَنْ تَحُجَّ عَامًا وَتَعْتَمِرَ عَامًا، وَتَتْرُكَ الْجِهَادَ فِي سَبِيلِ اللهِ -﷿-، وَقَدْ عَلِمْتَ مَا رَغَّبَ اللهُ فِيهِ؟ قَالَ: يَا ابْنَ أَخِي بُنِيَ الإِسْلَامُ عَلَى خَمْسٍ: إِيمَانٍ بِاللهِ وَرَسُولِهِ، وَالصَّلَاةِ الْخَمْسِ، وَصِيَامِ رَمَضَانَ، وَأَدَاءِ الزَّكَاةِ، وَحَجِّ الْبَيْتِ. قَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ، أَلَا تَسْمَعُ مَا ذَكَرَ اللهُ فِي كِتَابِهِ ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا﴾ ﴿إِلَى أَمْرِ اللهِ﴾ [الحجرات: ٩] ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَة.﴾؟! [البقرة: ١٩٣] قَالَ: فَعَلْنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - وَكَانَ الإِسْلَامُ قَلِيلًا، فَكَانَ الرَّجُلُ يُفْتَنُ فِي دِينِهِ إِمَّا قَتَلُوهُ، وَإِمَّا يُعَذِّبُوهُ، حَتَّى كَثُرَ الإِسْلَامُ فَلَمْ تَكُنْ فِتْنَةٌ. [انظر: ٨، ٣١٣٠ - مسلم: ١٦ - فتح: ٨/ ١٨٤]\n\n٤٥١٥ - قَالَ فَمَا قَوْلُكَ فِي عَلِيٍّ وَعُثْمَانَ؟ قَالَ: أَمَّا عُثْمَانُ فَكَأَنَّ اللهَ عَفَا عَنْهُ، وَأَمَّا أَنْتُمْ فَكَرِهْتُمْ أَنْ تَعْفُوا عَنْهُ، وَأَمَّا عَلِيٌّ فَابْنُ عَمِّ رَسُولِ اللهِ - ﷺ - وَخَتَنُهُ. وَأَشَارَ بِيَدِهِ فَقَالَ: هَذَا بَيْتُهُ حَيْثُ تَرَوْنَ. [انظر: ٣١٣٠ - فتح: ٨/ ١٨٤]","vol":"22","page":79},{"text":"ذكر فيه حديث نافع عن ابن عمر ﵄: أَتَاهُ رَجُلَانِ فِي فِتْنَةِ ابن الزُّبَيْرِ فَقَالَا: إِنَّ النَّاسَ قَدْ ضُيِّعُوا، وَأَنْتَ ابن عُمَرَ وَصَاحِبُ رسول الله - ﷺ - فَمَا يَمْنَعُكَ أَنْ تَخْرُجَ؟ فَقَالَ: يَمْنَعُنِي أَنَّ اللهَ حَرَّمَ دَمَ أَخِي. فَقَالَا: أَلَمْ يَقُلِ اللهُ تعالى: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ [البقرة: ١٩٣] فَقَالَ: قَاتَلْنَا حَتَّى لَمْ تَكُنْ فِتْنَةٌ، وَكَانَ الدِّينُ لله، وَأَنْتُمْ تُرِيدُونَ أَنْ تُقَاتِلُوا حَتَّى تَكُونَ فِتْنَةٌ، وَيَكُونَ الدِّينُ لِغَيْرِ اللهِ.\nوَزَادَ عُثْمَانُ بْنُ صَالِحٍ، عَنِ ابن وَهْبٍ: أَخْبَرَنِي فُلَانٌ وَحَيْوَةُ بْنُ شُرَيْحٍ، عَنْ بَكْرِ بْنِ عَمْرٍو المَعَافِرِيِّ أَنَّ بُكَيْرَ بْنَ عَبْدِ اللهِ حَدَّثَهُ، عَنْ نَافِعٍ: أَنَّ رَجُلًا أَتَى ابْنَ عُمَرَ. الحديث.\nوالمراد بالفتنة في الآية الشرك كما قاله ابن عباس وغيره (^١)، ويكون الدين لله أي: يخلص التوحيد لله، قاله ابن عباس أيضًا (^٢)، وعبارة قتادة وغيره: حتى يقولوا: لا إله إلا الله (^٣). وعبارة الحسن وزيد بن أسلم: حتى لا يعبد إلا الله (^٤)، والظالم من أبى أن يقول: لا إله إلا الله، قاله قتادة وعكرمة. وعن الربيع: هم المشركون (^٥)، وأضمر بعضهم في قوله: ﴿فَإِنِ انْتَهَوْا﴾ أي: انتهى بعضهم ﴿فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ﴾ منهم، وأباه بعضهم، وهذا على وجه المجازاة لما كان من المشركين الاعتداء، يقول: افعلوا بهم مثل (الذي) (^٦) فعلوا بكم (^٧).\n_________\n(^١) رواه الطبري ٢/ ٢٠٠ وقاله مجاهد وقتادة والسدي والربيع.\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" ١/ ٣٢٨.\n(^٣) رواه الطبري ٢/ ٢٠١.\n(^٤) ذكره ابن أبي حاتم ١/ ٣٢٨.\n(^٥) روى هذِه الاثار الطبري ٢/ ٢٠١.\n(^٦) في الأصل: الذين، والمثبت هو المناسب للسياق.\n(^٧) انظر: \"تفسير الطبري\" ٢/ ٢٠١، ٢٠٢.","vol":"22","page":80},{"text":"والرجلان اللذان أتياه هما من أهل العراق، وفلان المذكور هو عبد الله بن لهيعة المصري القاضي، فيما ذكره بعض الحفاظ (^١)، والرجل في قوله: (أن رجلًا أتى ابن عمر) وقال بعده: (قال: يا أبا عبد الرحمن، ألا تسمع ما ذكر الله في كتابه: ﴿وَإِنْ طَائِفَتَانِ﴾ ذكر الحميدي أن البخاري سماه حكيمًا (^٢).\nوقوله: (وأما علي فابن عم رسول الله - ﷺ - وختنه، وأشار بيده وقال: هذا بيته حيث ترون).\nفيه دلالة أن الزوج يسمى ختنًا.\nقال ابن فارس: الختن: أبو الزوجة (^٣).\nوقال الأصمعي: إن الأَخْتانَ من قبل المرأة، والأحماء من قبل الزوج، وكذا قال ابن قتيبة: كل ما كان من قبل الزوج مثل: الأب والأخ فهم الأحماء، وكل من كان من قبل المرأة فهم الأختان، والصهر يجمع ذلك كله (^٤).\nوقوله: (هذا بيته) يريد بين أبيات النبي - ﷺ - يشير إلى قربه من رسول الله - ﷺ -.\n_________\n(^١) ورد بهامش الأصل: ذكر ذلك المزي في \"أطرافه\" والذهبي في \"تذهيبه\" والظاهر أنه كذا في أصله. والله أعلم. [\"الأطراف\" (٧٦٠٦)].\n(^٢) \"الجمع بين الصحيحين\" ٢/ ٢٨٠ (١٤٤٢).\n(^٣) \"مجمل اللغة\" ٢/ ٣١٢ (ختن).\n(^٤) \"أدب الكاتب\" ص ١٧٢ - ١٧٣.","vol":"22","page":81},{"text":"<span data-type='title' id=toc-2568>٣١ - [باب] قَوْلِه: ﴿وَأَنْفِقُوا فِي سَبِيلِ اللهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَأَحْسِنُوا إِنَّ اللهَ يُحِبُّ الْمُحْسِنِينَ (١٩٥)﴾ [البقرة: ١٩٥]</span>\nالتَّهْلُكَةُ وَالْهَلَاكُ وَاحِدٌ.\n\n٤٥١٦ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا النَّضْرُ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، قَالَ: سَمِعْتُ أَبَا وَائِلٍ، عَنْ حُذَيْفَةَ ﴿وَأَنْفِقُوا فِي سَبِيلِ اللهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ قَالَ: نَزَلَتْ فِي النَّفَقَةِ. [فتح: ٨/ ١٨٥]\nثم ساق عن حُذَيْفَةَ: أنها نَزَلَتْ فِي النَّفَقَةِ.\nقلت: هو قول ابن عباس (^١)، وعنه: الطول، ويقال لمن بيده فضل ﴿وَأَحْسِنُوا﴾. وقال البراء والنعمان بن بشير وغيرهما: هو الرجل يذنب الذنب ثم يلقي بيده، ثم يقول: لا يغفر لي. وقال أبو قلابة: يقول: ليس لي توبة فينهمك في الذنوب (^٢).\nوحكى ابن أبي حاتم فيها أقوالًا، منها قول أبي أيوب: نزلت فينا معشر الأنصار لما نصر الله نبيه وظهر الإسلام قلنا بيننا: إنا كنا قد تركنا أهلينا وأموالنا أن نقيم فيها ونصلحها حتى نصر الله رسوله، فهل نقيم في أموالنا ونصلحها فنزلت، فكان الإلقاء بالأيدي إلى التهلكة أن نقيم في أموالنا وندع الجهاد (^٣)، وخرجه الترمذي مصححًا (^٤).\n_________\n(^١) رواه الطبري ٢/ ٢٠٦ - ٢٠٧.\n(^٢) انظر: \"معاني القرآن\" للنحاس ١/ ١١٠ - ١١١.\n(^٣) \"تفسير ابن أبي حاتم \" ١/ ٣٣٠ - ٣٣١.\n(^٤) الترمذي (٢٩٧٢).","vol":"22","page":82},{"text":"والتهلكة مثلثة اللام حكاه الزجاج، والمعنى: إن لم تنفقوا في سبيل الله هلكتم، أي: عصيتم الله فهلكتم، وجائز أن يكون بتقوية عدوكم عليكم، وزعم المبرد أن المراد بالأيدي: الأنفس، فعبر بالبعض عن الكل (^١). وقال ابن الجوزي: إن كان الهلاك في الواجبات فهو الإثم، وإن كان في المكروهات فهو فوت الفضائل.\nوقوله: ﴿وَأَحْسِنُوا﴾ فيه أقوال:\nأحدها: في أداء الفرائض (^٢).\nثانيها: الظن بالله (^٣).\nثالثها: عودوا على من ليس في يده شيء (^٤).\nرابعها: صلوا الخمس، حكاه ابن أبي حاتم (^٥).\nوقال فضيل بن عياض: إن العبد لو أحسن الإحسان كله وكانت له دجاجة فأساء إليها لم يكن من المحسنين (^٦).\nفائدة:\nحديث حذيفة المذكور أخرجه البخاري عن إسحاق، ثنا النضر به، قال أبو علي: نسبه ابن السكن فقال: ابن إبراهيم، وقال الكلاباذي: النضر بن شميل قد روى عن إسحاق بن إبراهيم وإسحاق بن منصور (^٧).\n_________\n(^١) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٠٣.\n(^٢) رواه الطبري ٢/ ٢١٢ عن رجل من الصحابة، وابن أبي حاتم ١/ ٣٣٣ عن أبي إسحاق.\n(^٣) رواه الطبري ٢/ ٢١٢، وابن أبي حاتم ١/ ٣٣٣ عن عكرمة.\n(^٤) رواه الطبري ٢/ ٢١٢ عن ابن زيد.\n(^٥) \"تفسير ابن أبي حاتم\" ١/ ٣٣٣.\n(^٦) رواه ابن أبي حاتم ١/ ٣٣٣.\n(^٧) \"تقييد المهمل\" ٣/ ٩٦٤ - ٩٦٥.","vol":"22","page":83},{"text":"<span data-type='title' id=toc-2569>٣٢ - [باب] قَولِهِ: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ﴾ [البقرة:١٩٦]</span>\n٤٥١٧ - حَدَّثَنَا آدَم، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصْبَهَانِيِّ، قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مَعْقِلٍ قَالَ: قَعَدْتُ إِلَى كَعْبِ بْنِ عُجْرَةَ فِي هَذَا الْمَسْجِدِ -يَعْنِي: مَسْجِدَ الْكُوفَةِ- فَسَأَلْتُهُ عَنْ: ﴿فِدْيَةٌ مِنْ صِيَام﴾. فَقَالَ حُمِلْتُ إِلَى النَّبِيِّ - ﷺ - وَالْقَمْلُ يَتَنَاثَرُ عَلَى وَجْهِي. فَقَالَ: \"مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ قَدْ بَلَغَ بِكَ هَذَا، أَمَا تَجِدُ شَاةً\". قُلْتُ لَا. قَالَ: \"صُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ، وَاحْلِقْ رَأْسَكَ\". فَنَزَلَتْ فِىَّ خَاصَّةً وَهْيَ لَكُمْ عَامَّةً. [انظر: ١٨١٤ - مسلمً: ١٢٠١ - فتح: ٨/ ١٨٦]\nذكر فيه حديث كعب بن عجرة.\nوقد سلف في الحج (^١)، و(أرى) فيه بضم الهمزة: أظن. و(الجهد) بفتح الجيم: المشقة.\nوقوله: \"أما تجد شاة\" قال الداودي: ليس هو في أكثر الروايات، وإنما فيه: \"أطعم\" أو \"تصدق\"، وكان ذلك عام الحديبية قبل أن يحلوا.\nقال ابن أبي حاتم، عن ابن عباس: المرض أن يكون برأسه أذًى أو قرح (^٢)، وفي رواية: من اشتد مرضه (^٣).\nوعن ابن جريج: الصداع، والقمل (^٤).\n_________\n(^١) برقم (١٨١٧).\n(^٢) \"تفسير ابن أبي حاتم\" ١/ ٣٣٨.\n(^٣) رواها الطبري ٢/ ٢٣٧، وابن أبي حاتم ١/ ٣٣٨.\n(^٤) هو قول عطاء كما في \"تفسير الطبري\" ٢/ ٢٣٦، وابن أبي حاتم ١/ ٣٣٨، روى عن عطاءٍ ابن جريج.","vol":"22","page":84},{"text":"وعن مجاهد: كائنًا ما كان من مرضه فادهن أو اكتحل أو تداوى (^١) وقال عطاء فيما ذكره عبد: الصداع ونحوه (^٢).\n_________\n(^١) \"تفسير مجاهد\" ١/ ٩٩. ورواه الطبري ٢/ ٢٣٧، وابن أبي حاتم ١/ ٣٣٨.\n(^٢) رواه الطبري ٢/ ٢٣٦، وابن أبي حاتم ١/ ٣٣٨، وزاد السيوطي في \"الدر المنثور\" ١/ ٣٨٦ نسبته إلى وكيع وعبد بن حميد.","vol":"22","page":85},{"text":"<span data-type='title' id=toc-2570>٣٣ - [باب] قوله: ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾ [البقرة: ١٩٦]</span>\n٤٥١٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عِمْرَانَ أَبِي بَكْرٍ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ - قَالَ: أُنْزِلَتْ آيَةُ الْمُتْعَةِ فِي كِتَابِ اللهِ فَفَعَلْنَاهَا مَعَ رَسُولِ اللهِ - ﷺ -، وَلَمْ يُنْزَلْ قُرْآنٌ يُحَرِّمُهُ، وَلَمْ يَنْهَ عَنْهَا حَتَّى مَاتَ، قَالَ رَجُلٌ بِرَأْيِهِ مَا شَاءَ. [انظر: ١٥٧١ - مسلم: ١٢٢٦ - فتح: ٨/ ١٨٦]\nذكر فيه حديث عِمْرَانَ بْنِ حُصَيْنٍ: أُنْزِلَتْ اَيَةُ المُتْعَةِ فِي كِتَابِ اللهِ فَفَعَلْنَاهَا مَعَ رَسولِ اللهِ - ﷺ -، وَلَمْ يُنْزَلْ قُرْاَنٌ يُحَرّمُهُ، وَلَمْ يَنْهَ عَنْهَا حَتَّى مَاتَ، قَالَ رَجُلٌ بِرَأيِهِ مَا شَاءَ.\nقال محمد: يقال: إنه عمر - ﵁ - (^١).\nتقدم ذلك في الحج (^٢)، قال ابن التين: وقوله: (قال رجل برأيه ما شاء) غير بيِّنٍ؛ لأن عمر إنما كان نهى عن فسخ الحج ولم يخالف كتاب الله ولا سنة نبيه.\n_________\n(^١) رواه مسلم (١٢٢٦/ ١٦٦)، ومحمد هو ابن حاتم.\nقال الحافظ في \"الفتح\" ٣/ ٤٣٣: وحكى الحميدي أنه وقع في البخاري في رواية أبي رجاء عن عمران قال البخاري: يقال إنه عمر، أي الرجل الذي عناه عمران بن حصين، ولم أر هذا في شيء من الطرق التي اتصلت لنا من البخاري، لكن نقله الإسماعيلي عن البخاري كذلك فهو عمدة الحميدي في ذلك، وبهذا جزم القرطبي والنووي وغيرهما، وكأن البخاري أشار بذلك إلى رواية الجريري عن مطرف فقال في آخره: ارتأى رجل برأيه ما شاء. يعني: عمر، كذا في الأصل. أخرجه مسلم، عن محمد بن حاتم، عن وكيع، عن الثوري عنه. اهـ.\n(^٢) برقم (١٥٧١).","vol":"22","page":86},{"text":"<span data-type='title' id=toc-2571>٣٤ - [باب] قوله: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ [البقرة: ١٩٨﴾</span>\n٤٥١٩ - حَدَّثَنِي مُحَمَّدٌ قَالَ: أَخْبَرَنِي ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَتْ عُكَاظٌ وَمَجَنَّةُ وَذُو الْمَجَازِ أَسْوَاقًا فِي الْجَاهِلِيَّةِ، فَتَأَثَّمُوا أَنْ يَتَّجِرُوا فِي الْمَوَاسِمِ فَنَزَلَتْ: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ [البقرة: ١٩٨] فِي مَوَاسِمِ الْحَجِّ. [انظر: ١٧٧٠ - فتح: ٨/ ١٨٦]\nذكر فيه حديث ابن عَبَّاسٍ: كَانَتْ عُكَاظٌ وَمَجَنَّةُ .. إلى آخره.\nسلف في الحج (^١) والبيوع (^٢)، وشيخ البخاري فيه محمد: هو ابن سلام (^٣). وعكاظ ومجنة، وذو المجاز أسواق نحو عرفات.\nقال الداودي: وفيه دلالة على فضل الكفاف على الفقر؛ لأن الله سماه فضلًا.\n_________\n(^١) برقم (١٧٧٠).\n(^٢) برقم (٢٠٥٠).\n(^٣) انظر: \"تقييد المهمل\" ٣/ ١٠١٦، ولم يجزم الجياني بأنه ابن سلام، وقال: لم ينسب أحد من رواة \"الجامع\" محمدًا هذا فيما قيَّدناه عنهم، وقد قال في الوضوء: نا محمد بن سلام، نا سفيان بن عيينة عن أبي حازم، عن سهل بن سعد، وسئلا بأي شيء دُوْوِيَ جرح رسول الله .. الحديث وذكر أبو نصر محمد بن سلام فيمن روى عن ابن عيينة. اهـ.","vol":"22","page":87},{"text":"<span data-type='title' id=toc-2572>٣٥ - [باب] قوله: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ الآية [البقرة: ١٩٩]</span>\n٤٥٢٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ خَازِمٍ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: كَانَتْ قُرَيْشٌ وَمَنْ دَانَ دِينَهَا يَقِفُونَ بِالْمُزْدَلِفَةِ، وَكَانُوا يُسَمَّوْنَ الْحُمْسَ، وَكَانَ سَائِرُ الْعَرَبِ يَقِفُونَ بِعَرَفَاتٍ، فَلَمَّا جَاءَ الإِسْلَامُ أَمَرَ اللهُ نَبِيَّهُ - ﷺ - أَنْ يَأْتِيَ عَرَفَاتٍ، ثُمَّ يَقِفَ بِهَا ثُمَّ يُفِيضَ مِنْهَا، فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾. [البقرة:١٩٩].\n\n٤٥٤١ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ أَخْبَرَنِي كُرَيْبٌ، عَنِ ابْنِ عَبَّاسٍ قَالَ: يَطَوَّفُ الرَّجُلُ بِالْبَيْتِ مَا كَانَ حَلَالًا حَتَّى يُهِلَّ بِالْحَجِّ، فَإِذَا رَكِبَ إِلَى عَرَفَةَ فَمَنْ تَيَسَّرَ لَهُ هَدِيَّةٌ مِنَ الإِبِلِ أَوِ الْبَقَرِ أَوِ الْغَنَمِ، مَا تَيَسَّرَ لَهُ مِنْ ذَلِكَ أَيَّ ذَلِكَ شَاءَ، غَيْرَ إِنْ لَمْ يَتَيَسَّرْ لَهُ؛ فَعَلَيْهِ ثَلَاثَةُ أَيَّامٍ فِي الْحَجِّ، وَذَلِكَ قَبْلَ يَوْمِ عَرَفَةَ، فَإِنْ كَانَ آخِرُ يَوْمٍ مِنَ الأَيَّامِ الثَّلَاثَةِ يَوْمَ عَرَفَةَ فَلَا جُنَاحَ عَلَيْهِ، ثُمَّ لِيَنْطَلِقْ حَتَّى يَقِفَ بِعَرَفَاتٍ مِنْ صَلَاةِ الْعَصْرِ إِلَى أَنْ يَكُونَ الظَّلَامُ، ثُمَّ لِيَدْفَعُوا مِنْ عَرَفَاتٍ إِذَا أَفَاضُوا مِنْهَا حَتَّى يَبْلُغُوا جَمْعًا الَّذِي يُتَبَرَّرُ فِيهِ، ثُمَّ لِيَذْكُرُوا اللهَ كَثِيرًا، أَوْ أَكْثِرُوا التَّكْبِيرَ وَالتَّهْلِيلَ قَبْلَ أَنْ تُصْبِحُوا ثُمَّ أَفِيضُوا، فَإِنَّ النَّاسَ كَانُوا يُفِيضُونَ، وَقَالَ اللهُ تَعَالَى ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللهَ إِنَّ اللهَ غَفُورٌ رَحِيمٌ (١٩٩)﴾ [البقرة: ١٩٩] حَتَّى تَرْمُوا الْجَمْرَةَ. [فتح: ٨/ ١٨٧]\nذكر فيه حديث عائشة ﵂: كَانَتْ قُرَيْشٌ وَمَنْ دَانَ دِينَهَا يَقِفُونَ بِالْمُزْدَلِفَةِ .. الحديث.\nسلف في الحج بنحوه (^١).\n_________\n(^١) برقم (١٦٦٥).","vol":"22","page":88},{"text":"وحديث ابن عباس ﵄: قَالَ يَطَوَّفُ الرَّجُلُ بِالْبَيْتِ مَا كَانَ حَلَالًا حَتَّى يُهِلَّ بِالْحَجِّ، فَإِذَا رَكِبَ إِلَى عَرَفَةَ فَمَنْ تَيَسَّرَ لَهُ هَدِيَّةٌ .. إلى آخره.\nوقيل: المراد بالناس في قوله: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ إبراهيم، مثل قوله: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ﴾ يعني: نعيم بن مسعود الأشجعي (^١)، وقرئ شاذًّا (الناسي). يريد آدم (^٢).\n_________\n(^١) ذكره ابن جرير ٢/ ٣٠٦.\n(^٢) هي قراءة سعيد بن جبير كما في \"المحتسب\" لابن ١/ ١١٩.","vol":"22","page":89},{"text":"<span data-type='title' id=toc-2573>٣٦ - [باب] قوله: ﴿وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ (٢٠١)﴾ [البقرة: ٢٠١]</span>\n٤٥٢٢ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: \"اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ\" [٦٣٨٩ - مسلم: ٢٦٩٠ - فتح: ٨/ ١٨٧]\nثم ساق عن أنس - ﵁ -: أن رسول الله - ﷺ - كان يَقُولُ: \"اللَّهُمَّ رَبَّنَا آتنَا فِي الدُّنْيَا حَسَنَةً .. \" إلى آخره\nويأتي في الدعوات (^١)، وأخرجه مسلم أيضًا (^٢)، وفي الحسنة في الدنيا والآخرة أقوال للمفسرين ليس هذا موضعها.\n_________\n(^١) برقم (٦٣٨٩).\n(^٢) مسلم (٢٦٩٠).","vol":"22","page":90},{"text":"<span data-type='title' id=toc-2574>٣٧ - [باب] قوله: ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾ [البقرة:٢٠٤]</span>\nوَقَالَ عَطَاءٌ: النَّسْلُ: الْحَيَوَانُ.\n\n٤٥٢٣ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ تَرْفَعُهُ قَالَ: \"أَبْغَضُ الرِّجَالِ إِلَى اللهِ الأَلَدُّ الْخَصِمُ\".\nوَقَالَ عَبْدُ اللهِ حَدَّثَنَا سُفْيَانُ حَدَّثَنِي ابْنُ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنْ عَائِشَةَ - ﵂-، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٤٥٧ - مسلم: ٢٦٦٨ - فتح: ٨/ ١٨٨]\nذكر فيه حديث قبيصة، ثَنَا سُفْيَانُ، عَنِ ابن جُرَيْجٍ، عَنِ ابن أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ ﵂ تَرْفَعُهُ قَالَ: \"أَبْغَضُ الرِّجَالِ إِلى اللهِ الأَلدُّ الخَصِمُ\".\nثم ذكره عنها من طريق آخر إليها معلقًا بلفظ: وقال عبد الله: ثنا سفيان، وعبد الله هذا: هو ابن الوليد العدني، كما نبه عليه خلف. وسفيان: هو ابن عيينة، كما صرح به الترمذي (^١) والنسائي (^٢).\nوأما الأول فهو الثوري، لأن قبيصة كان يلازمه، وإن كان أيضًا قد روي عن ابن عيينة، ولكنه بالثوري أشهر، وذكره في المظالم عن أبي عاصم، عن ابن جريج به (^٣).\nوأثر عطاء أسنده ابن أبي حاتم عنه قال: نسل كلِّ دابة والناس أيضًا (^٤).\n_________\n(^١) الترمذي (٢٩٧٦).\n(^٢) النسائي ٨/ ٢٤٧ - ٢٤٨.\n(^٣) سلف برقم (٢٤٥٧) باب: قول الله تعالى: ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾.\n(^٤) \"تفسير ابن أبي حاتم\" ٢/ ٣٦٧.","vol":"22","page":91},{"text":"قال جماعة من أهل اللغة: النسل: الولد. زاد بعضهم: والذرية (^١).\nقال ابن عرفة: قيل: خصم ألد لإعماله اللددين فيها، وهما جانبا فكه (^٢)، وقيل: لأنك كلما أخذت في الحجة من جانب أخذ من جانب آخر، والألد: الشديد الخصومة.\n_________\n(^١) انظر: \"تهذيب اللغة\" ٤/ ٣٥٦٣، \"المجمل\" ٢/ ٨٦٥.\n(^٢) كذا في الأصل، وفي \"معاني القرآن\" للنحاس ١/ ١٤٩: الألد في اللغة: الشديد الخصومة، مشتق من اللديدين، وهما صفحتا العنق. وكذا قال الجوهري في \"الصحاح\" ٢/ ٥٣٥، وابن فارس في \"المجمل\" ٢/ ٧٩٢.","vol":"22","page":92},{"text":"<span data-type='title' id=toc-2575>٣٨ - [باب] قوله: ﴿أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ﴾ الآية [البقرة: ٢١٤]\n٤٥٢٤ </span>- حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ، قَالَ: سَمِعْتُ ابْنَ أَبِي مُلَيْكَةَ يَقُولُ قَالَ ابْنُ عَبَّاسٍ - ﵄ -: ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا﴾ [يوسف: ١١٠] خَفِيفَةً، ذَهَبَ بِهَا هُنَاكَ، وَتَلَا ﴿حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللهِ أَلَا إِنَّ نَصْرَ اللهِ قَرِيبٌ﴾ [البقرة: ٢١٤]. [فتح: ٨/ ١٨٨] فَلَقِيتُ عُرْوَةَ بْنَ الزُّبَيْرِ فَذَكَرْتُ لَهُ ذَلِكَ.\n\n٤٥٢٥ - فَقَالَ: قَالَتْ عَائِشَةُ: مَعَاذَ اللهِ، وَاللهِ مَا وَعَدَ اللهُ رَسُولَهُ مِنْ شَيْءٍ قَطُّ إِلاَّ عَلِمَ أَنَّهُ كَائِنٌ قَبْلَ أَنْ يَمُوتَ، وَلَكِنْ لَمْ يَزَلِ الْبَلَاءُ بِالرُّسُلِ حَتَّى خَافُوا أَنْ يَكُونَ مَنْ مَعَهُمْ يُكَذِّبُونَهُمْ، فَكَانَتْ تَقْرَؤُهَا ﴿وَظَنُّوا أَنَّهُمْ قَدْ كُذِّبُوا﴾ مُثَقَّلَةً. [انظر: ٣٣٨٩ - فتح: ٨/ ١٨٨]\nثم ساق عن ابن عباس ﵄: ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا﴾ [يوسف: ١١٠] خَفِيفَةً، ذَهَبَ بِهَا هُنَاكَ، وَتَلَا: ﴿حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللهِ﴾ [البقرة: ٢١٤] فلقيت عروة بن الزبير فذكرت له ذلك، فقال: قالت عائشة ﵂: معاذ الله، والله ما وعد الله رسوله من شيء إلا علم أنه كائن قبل أن يموت .. إلى آخره.\nوهذا أعلى ما ذكره عن عائشة، سلف في مناقب يوسف - ﵇ - واضحًا (^١)، ولما ذكر الحميدي المتن الأول قال: ذكرناه في مسند ابن عباس على ما ذكره أبو مسعود، وقد نقله البرقاني إلى مسند\n_________\n(^١) برقم (٣٣٨٩).","vol":"22","page":93},{"text":"عائشة، وفي رواية: كانوا بشرًا ويئسوا فظنوا أنهم قد كذبوا، ذهب بها هناك، وأومأ بها إلى السماء (^١).\nولابن المنذر: لما سمع الضحاك قول سعيد بن جبير لمن سأله عن هذِه الآية قال: ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ﴾: من قومهم أن يصدقوهم وظن المرسل إليهم أن الرسل كذبوهم. قال الضحاك: لو رحل إلى اليمن في هذِه لكان قليلًا.\nوقراءة عاصم والكسائي وحمزة بالتخفيف، والباقون بالتثقيل (^٢)، وهو الذي ذهبت إليه عائشة، وهو الصحيح (^٣) كما قاله ابن الجوزي، ويحمل التخفيف على أن قوم الرسل ظنوا أنهم قد كذبوا فيما وعدوا به من النصر.\nوأما الآية التي ذكرها البخاري ففي \"تفسير عبد الرزاق\" عن قتادة أنها نزلت يوم الأحزاب، أصاب رسول الله - ﷺ - يومئذ وأصحابه بلاء وحصر (^٤) وذكره ابن أبي حاتم عن السدي (^٥)، ونقله القرطبي عن الأكثرين (^٦).\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ٧٧.\n(^٢) انظر: \"الحجة للقراء السبعة\" ٤/ ٤٤١.\n(^٣) في قوله: وهو الصحيح نظر؛ فإنه لا ينبغي الترجيح بين القراءات فإذا ثبتت القراءتان لم ترجح إحداهما على الأخرى، قال النحاس في \"إعراب القرآن\" ٣/ ٥٣٨: والسلامة عند أهل الدين إذا صحت القراءتان عن الجماعة ألا يقال: إحداهما أجود من الأخرى؛ لأنهما جميعًا عن النبي - ﷺ - فيأثم من قال ذلك، وكان رؤساء الصحابة ينكرون مثل هذا. اهـ.\nوانظر للإفادة: \"قواعد التفسير\" لخالد السبت ١/ ٩٧ - ٩٩.\n(^٤) \"تفسير عبد الرزاق\" ١/ ٩٩ (٢٥٠).\n(^٥) \"تفسير ابن أبي حاتم\" ٢/ ٣٧٩ (٢٠٠٠).\n(^٦) \"الجامع لأحكام القرآن\" ٣/ ٣٣.","vol":"22","page":94},{"text":"وقيل: نزلت يوم أحد (^١). وقيل: نزلت تسلية للمهاجرين حين تركوا ديارهم وأموالهم بأيدي المشركين، وآثروا رضا الله تعالى ورسوله (^٢).\nوقال مقاتل: نزلت في عثمان وأصحابه لما قال لهم المنافقون بأحد: لو كان محمد نبيًّا لم يسلط عليه القتل. فقالوا: من قتل منا دخل الجنة. فقال المنافقون: إنكم تمنون أنفسكم بالباطل. وقال الزجاج: معناه: بل حسبتم (^٣).\nومعنى ﴿مَثَلُ الَّذِينَ﴾ أي: صفة، ﴿خَلَوْا﴾: مضوا من الأنبياء والأمم السالفة (^٤). وقال الزمخشري: أم منقطعة ومعنى الهمزة فيها التقرير (^٥)، و﴿الْبَأْسَاءُ﴾ الفقر (^٦).\nوقوله: ﴿حَتَّى يَقُولَ الرَّسُولُ﴾ قال مقاتل: هو اليسع واسمه شعيا ﴿وَالَّذِينَ آمَنُوا﴾ حزقيا الملك حين حضر القتال ومن معه من المؤمنين، فقتل ميشا ولده (^٧) اليسع.\n﴿قَرِيبٌ﴾ سريع، وقال الكلبي: في كل رسول بعث إلى أمته. وقال الضحاك: هو محمد وعليه يدل نزول الآية الكريمة، وأكثر\n_________\n(^١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٣٣.\n(^٢) رواه بمعناه ابن أبي حاتم ٢/ ٣٧٩ عن ابن عباس، وعزاه الواحدي في \"أسباب النزول\" ص ٦٨ - ٦٩ لعطاء.\n(^٣) \"معاني القرآن\" للزجاج ١/ ٢٨٥.\n(^٤) انظر: \"معاني القرآن\" للنحاس ١/ ١٦٤.\n(^٥) \"الكشاف\" ١/ ٢٣٢.\n(^٦) رواه ابن أبي حاتم ٢/ ٣٨٠ عن ابن مسعود، وقال: وروي عن ابن عباس وأبي العالية والحسن في أحد قوليه ومُرة الهمداني وسعيد بن جبير ومجاهد والضحاك وقتادة والربيع بن أنس والسدي ومقاتل بن حيان.\n(^٧) أي: ولد حزقيا، فميسا هو ابن حزقيا.","vol":"22","page":95},{"text":"المتأولين على أن الكلام إلى آخر الآية من قول الرسول والمؤمنين، أي: بلغ بهم الجهد حتى استبطئوا النصر، فقال الله: ﴿أَلَا إِنَّ نَصْرَ اللهِ قَرِيبٌ﴾ ويكون ذلك من قول الرسول على طلب استعجال النصر لا على شك وارتياب. وقيل: في الكلام تقديم وتأخير، حتى يقول الذين آمنوا متى نصر الله فيقول الرسول: ألا إن نصر الله قريب. فقدم الرسول في الرتبة لمكانته، ثم قدم المؤمنين؛ لأنه المقدم في الزمان (^١).\nقال الفراء: قرأه القراء بالنصب إلا مجاهدًا وبعض أهل المدينة رفعوا فقالوا: (حتى يقولُ) (^٢).\n_________\n(^١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٢١٤ وعقب عليه بقوله: وهذا تحكم، وحمل الكلام على وجهه غير متعذر.\n(^٢) \"معاني القرآن\" ١/ ١٣٢.","vol":"22","page":96},{"text":"<span data-type='title' id=toc-2576>٣٩ - باب ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ إلى: ﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾ [البقرة:٢٢٣]</span>\n٤٥٢٦ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا النَّضْرُ بْنُ شُمَيْلٍ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنْ نَافِعٍ قَالَ كَانَ ابْنُ عُمَرَ - ﵄ - إِذَا قَرَأَ الْقُرْآنَ لَمْ يَتَكَلَّمْ حَتَّى يَفْرُغَ مِنْهُ، فَأَخَذْتُ عَلَيْهِ يَوْمًا، فَقَرَأَ سُورَةَ الْبَقَرَةِ حَتَّى انْتَهَى إِلَى مَكَانٍ قَالَ: تَدْرِى فِيمَا أُنْزِلَتْ؟. قُلْتُ: لَا. قَالَ: أُنْزِلَتْ فِي كَذَا وَكَذَا. ثُمَّ مَضَى. [٤٥٢٧ - فتح: ٨/ ١٨٩]\n\n٤٥٢٧ - وَعَنْ عَبْدِ الصَّمَدِ حَدَّثَنِي أَبِي حَدَّثَنِي أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَر ﴿فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ [البقرة: ٢٢٣] قَالَ: يَأْتِيهَا فِي. رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى بْنِ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ. [انظر: ٤٥٢٦ - فتح: ٨/ ١٨٩]\n\n٤٥٢٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ الْمُنْكَدِر، سَمِعْتُ جَابِرًا - ﵁ - قَالَ كَانَتِ الْيَهُودُ تَقُولُ: إِذَا جَامَعَهَا مِنْ وَرَائِهَا جَاءَ الْوَلَدُ أَحْوَلَ؛ فَنَزَلَتْ ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾. [البقرة:١٢٣] [مسلم: ١٤٣٥ - فتح: ٨/ ١٨٩]\nذكر فيه عن إسحاق، نَا النَّضْرُ بْنُ شُمَيْلٍ، عن ابن عَوْنٍ، عَنْ نَافِعٍ قَالَ: كَانَ ابن عُمَرَ ﵄ إِذَا قَرَأَ القُرْآنَ لَمْ يَتَكَلَّمْ حَتّى يَفْرُغ مِنْهُ، فَأَخَذْتُ عَلَيْهِ يَوْمًا، فَقَرَأَ سُورَةَ البَقَرَةِ حَتَّى انْتَهى إِلى مَكَانٍ، قَالَ: تَدْرِي فِيمَا أُنْزِلَتْ؟. قُلْتُ: لَا. قَالَ: نزلت فِي كَذَا وَكَذَا. ثُمَّ مَضَى.\nوَعَنْ عَبْدِ الصَّمَدِ، حَدَّثَنِي أَبِي، حَدَّثَنِي أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ ﵄ ﴿فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ [البقرة: ٢٢٣] قَالَ: يَأتِيهَا فِي. رَوَاهُ مُحَمَّدُ بْنُ يَحْيى بْنِ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِع، عَنِ ابن عُمَرَ.\nثم ذكر فيه حديث جابر - ﵁ -: كَانَتِ اليَهُودُ تَقُولُ: إِذَا جَامَعَهَا مِنْ","vol":"22","page":97},{"text":"وَرَائِهَا جَاءَ الوَلَدُ أَحْوَلَ؛ فَنَزَلَتْ ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ [البقرة: ٢٢٣].\nالشرح:\nإسحاق شيخ البخاري هو ابن إبراهيم كما نسبه ابن السكن (^١)، وقال أبو نعيم -كما رواه عن أبى أحمد-: ثنا عبد الله بن محمد، ثنا إسحاق بن إبراهيم أنا النضر قال: رواه يعني: البخاري عن إسحاق بن إبراهيم، وزعم خلف أن البخاري رواه عن عبد الصمد، وكذا قال أبو نعيم في \"مستخرجه\".\nوقوله: (رواه محمد بن يحيى بن سعيد)، زعم خلف أن البخاري رواه تعليقًّا عن محمد هذا.\nورواه أبو نعيم، عن أبي عمرو بن حمدان، ثنا الحسن بن سفيان، ثنا أبو بكر الأعين، حدثني محمد بن يحيى بن سعيد، عن أبيه به، وزعم ابن طاهر أن محمدًا هذا ممن انفرد به البخاري (^٢) وأباه ابن عساكر فمن بعده فذكره في شيوخ مسلم.\nوحديث ابن عمر ﵄ من أفراده.\nوحديث جابر أخرجه مسلم أيضًا (^٣)، وله في طريق آخر، عن الزهري، من أفراد مسلم: إن شاء مجبيةً وإن شاء غير مجبيةٍ غير أن ذلك في صمام واحد (^٤)، ويحتمل كما قال الداودي: أنها نزلت في الوجهين.\n_________\n(^١) انظر: \"تقييد المهمل\" ٣/ ٩٦٤ - ٩٦٥.\n(^٢) \"الجمع بين رجال الصحيحين\" ٢/ ٤٦٦ - ٤٦٧ (١٧٩٣).\n(^٣) مسلم (١٤٣٥).\n(^٤) مسلم (١٤٣٥/ ١١٩).","vol":"22","page":98},{"text":"وصحح الحاكم حديث ابن عباس ﵄ أن هذا الحي من قريش كانوا (يسرحون) (^١) النساء: بمكة ويتلذذون بهن مقبلات ومدبرات، فلما قدموا المدينة تزوجوا من الأنصار فرغبوا ليفعلوا ذلك بهن فأنكرن ذلك، فانتهى الحديث إلى رسول الله - ﷺ، فأنزل الله الآية قال: \"إن شئت مقبلة أو مدبرة وإن شئت باركة\" وإنما يعني بذلك موضع الولد (^٢).\nوعند الواحدي: جاء عمر إلى رسول الله - ﷺ فقال: هلكت، فقال:\n\"وما أهلكك؟ \" قال: حولت رحلي الليلة، فأوحى الله إلى رسوله الآية، يقول: \"أقبل وأدبر واتق الدبر والحيض\" (^٣).\nوقال ابن المسيب: أنزلت الآية في العزل (^٤).\nوالطبري: أن ناسًا من حمير أتوا رسول الله - ﷺ - فقال رجل منهم: يا رسول الله، إني رجل أحب النساء، فكيف ترى ذلك؟ فنزلت (^٥).\nوعند مقاتل: قال حُيي بن أخطب ونفر من اليهود للمسلمين: إنه لا يحل لكم جماع النساء: إلا مستلقيات وإنا نجد في كتاب الله أن جماع المرأة غير مستلقية دنس عند الله، فنزلت.\nوعن ابن عباس ﵄: الحرث: منبت الولد.\nوقال السدي: هي مزرعة يحرث فيها (^٦).\n_________\n(^١) كذا بالأصل، مع وضع علامة الإهمال على السين، وفي \"المستدرك\": يشرحون.\n(^٢) \"المستدرك\" ٢/ ١٩٥.\n(^٣) \"أسباب النزول\" ص ٧٩.\n(^٤) السابق ص ٧٩ - ٨٠.\n(^٥) \"تفسير الطبري\" ٢/ ٤١٠.\n(^٦) السابق ٢/ ٤٠٤.","vol":"22","page":99},{"text":"واختلف في قوله: ﴿أَنَّى شِئْتُمْ﴾ فقيل: كيف، وقيل: متى، وقيل: إن شئتم فاعزلوا أو ذروا، وقيل: حيث شئتم، ذكره الطبري (^١). ثم ساق عن يعقوب، ثنا ابن علية، ثنا ابن عون، عن نافع، قال: كان ابن عمر يقول: نزلت هذِه الآية في إتيان النساء: في أدبارهن، ثم ساق عن ابن عون أيضًا مثله. ثم ساق عن أبي قلابة، عن عبد الصمد كما سلف نحوه، وروى مالك عن ابن عمر أنه قال: أفٍّ أفٍّ أوَ يفعل ذلك مؤمن (^٢)؟!\nوجمهور السلف وأئمة الفتوى على التحريم ولا عبرة بمن خالف، وفيه عدة أحاديث فوق العشرة، صحح ابن حزم منها حديث ابن عباس مرفوعًا: \"لا ينظر الله إلى رجل أتى رجلًا أو امرأة في دبرها\". وحديث خزيمة مرفوعًا: \"إن الله لا يستحيي من الحق، لا تأتوا النساء في أدبارهن\"، ثم قال: هما صحيحان تقوم بهما الحجة ولو صح خبر في ذلك لكانا ناسخين، وقد جاء تحريمه عن عدة من الصحابة وغيرهم (^٣)، وما روي إباحة ذلك عن أحد إلا عن ابن عمر وحده باختلاف عنه، عن نافع باختلاف عنه، وعن مالك باختلاف عنه فقط (^٤).\nقلت: وجاء عنه إنكاره، ويؤيد الجمهورَ ردُّها بالرتق والقرن ولو ساغ الانتفاع بغيره لما ردت.\n_________\n(^١) السابق ٢/ ٤١٠.\n(^٢) السابق ٢/ ٤٠٧.\n(^٣) ورد بهامش الأصل: في هامش الأصل حاشية لفظها: نقله عن ابن المسيب أيضًا، وخالف فيه القرطبي فنقل عنه الإباحة، والذي ذكره عنه عبد بن حميد النهيُّ.\n(^٤) \"المحلى\" ١٠/ ٧٠.","vol":"22","page":100},{"text":"<span data-type='title' id=toc-2577>٤٠ - [باب] قوله: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ الآية [البقرة: ٢٣٢]\n٤٥٢٩ </span>- حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَامِرٍ الْعَقَدِيُّ، حَدَّثَنَا عَبَّادُ بْنُ رَاشِدٍ، حَدَّثَنَا الْحَسَنُ قَالَ: حَدَّثَنِي مَعْقِلُ بْنُ يَسَارٍ قَالَ: كَانَتْ لِي أُخْتٌ تُخْطَبُ إِلَيَّ. وَقَالَ إِبْرَاهِيمُ: عَنْ يُونُسَ، عَنِ الْحَسَنِ حَدَّثَنِي مَعْقِلُ بْنُ يَسَارٍ، حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حدَّثَنَا يُونُسُ، عَنِ الْحَسَنِ أَنَّ أُخْتَ مَعْقِلِ بْنِ يَسَارٍ طَلَّقَهَا زَوْجُهَا، فَتَرَكَهَا حَتَّى انْقَضَتْ عِدَّتُهَا، فَخَطَبَهَا فَأَبَى مَعْقِلٌ، فَنَزَلَتْ ﴿فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢]. [٥١٣٠، ٥٣٣٠، ٥٣٣١ - فتح: ٨/ ١٩٢]\nثم ساق عن معقل بن يسار - ﵁ -: قَالَ كَانَتْ لِي أُخْتٌ تُخْطَبُ إِلَيَّ. وَقَالَ إِبْرَاهِيمُ: عَنْ يُونُسَ، عَنِ الحَسَنِ حَدَّثَنِي مَعْقِلُ بْنُ يَسَارٍ، حَدَّثَنَا أَبُو مَعْمَرٍ، ثَنَا عَبْدُ الوَارِثِ، ثنَا يُونُسُ، عَنِ الحَسَنِ أَنَّ أُخْتَ مَعْقِلِ بْنِ يَسَابى طَلَّقَهَا زَوْجُهَا، فَتَرَكَهَا حَتَّى انْقَضَتْ عِدَّتُهَا، فَخَطَبَهَا فَأَبَى مَعْقِلٌ، فَنَزَلَتْ ﴿فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة:٢٣٢].\nهذا الحديث من أفراده، وتعليق إبراهيم -وهو ابن طهمان، أسنده البخاري في النكاح عن أحمد بن أبي عمرو حفص بن عبد الله، عن أبيه، عنه (^١). وساقه أبو نعيم من حديث سلمة بن شبيب، عن يزيد بن أبي سليم عنه.\nوقوله: (حدثنا أبو معمر) أهمله صاحب \"الأطراف\" وهو ثابت. وعند الطبري من حديث ابن جريج أن أخت معقل بن يسار جُميل\n_________\n(^١) سيأتي برقم (٥١٣٠) باب: من قال: لا نكاح إلا بولي.","vol":"22","page":101},{"text":"بنت يسار -بضم الجيم- كما ضبطه ابن ماكولا (^١)، كانت تحت أبي البداح وفي رواية ابن إسحاق: اسمها فاطمة بنت يسار، وسماها ابن فتحون جميلة، وقيل: جميل، وسماها المنذري: ليلى، وقيل: نزلت في جابر بن عبد الله، وكانت له ابنة عم فطلقها زوجها تطليقة، فانقضت عدتها، ثم رجع يريد رجعتها فأبى جابر فنزلت، وقيل: نزلت في أنه لا يضار وليته بعضلها عن النكاح قاله ابن عباس ﵄ وغيره، فليس له أن يعضلها حتى يرثها ويمنعها تستعف بزوج، وقيل: نزلت في الرجل يطلق امرأته ثم يمنعها إذا انقضت عدتها أن تزوج لغيره، فنهى الله عن ذلك (^٢).\nوالعضل: المنع، أي: لا تضيقوا عليهن، بمنعكم إياهن، وحكي كسر ضاد عضل، والفتح والكسر من تعضل، والقراءة على الضم، وأمور معضلات: شداد، وكذا عضلها تعضيلًا ويقال: عضلت الناقة فهي معضل: احتبس ولدها في بطنها.\nقال الشافعي: هذا أبين ما في الكتاب العزيز من أن للولي مع المرأة في نفسها حقًّا آخر، فلو كان الأمر يثبت دون وليها؛ لزوجت أخت معقل نفسها ولم يخاطب الله الأولياء، فدل على أن الأمر إليهم في التزويج مع رضاهن (^٣).\nوستعلم الاختلاف فيه في بابه.\n_________\n(^١) \"الإكمال\" لابن ماكولا ٢/ ١٢٥.\n(^٢) \"تفسير الطبري\" ٢/ ٤٩٨ - ٥٠٠.\n(^٣) \"الأم\" ٥/ ١٤٩، \"مختصر المزني\" بهامث \"الأم\" ٣/ ٥١.","vol":"22","page":102},{"text":"فائدة:\nمَعْقِل -بإسكان العين المهملة قبلها ميم مفتوحة، ثم بعدها قاف مكسورة-، ابن يَسار -بفتح أوله وهو مثناة تحت- ابن عبد الله بن مُعَبَّر- بضم الميم وفتح العين المهملة، ثم باء موحدة مشددة مكسورة، ثم راء مهملة، ويقال: بكسر أوله وإسكان ثانيه، ثم مثناة تحت، كذا قيده أبو نصر وغيره، ونقل ابن فتحون، عن ابن عبد البر: بصاد مهملة (^١)، قال العجلي: يكنى: أبا علي ولا نعلم أحدًا من\nالصحابة يكنى بها غيره (^٢).\nقلت: هي كنية طلق بن علي اليماني وقيس بن عاصم المنقري كما ذكره أبو أحمد وغيره.\n_________\n(^١) ورد بهامش الأصل: معبر، كما في الأصل، ضبطه النووي في \"تهذيبه\" وكما قال ابن فتحون عند ابن عبد البر: معقل بن يسار بن عبد الله بن معبر، وبخط أبي إسحاق بن الأمين تجاه صعير: معير لابن الكرخي … وقال النووي: وقيل: معير فثبت كما لابن الكرخي. والله أعلم.\n(^٢) \"معرفة الثقات\" ٢/ ٢٨٨ - ٢٨٩.","vol":"22","page":103},{"text":"<span data-type='title' id=toc-2578>٤١ - باب ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ إِلَى ﴿بِمَا تَعْمَلُونَ خَبِيرٌ﴾ [البقرة: ٢٣٤]</span>\n﴿يَعْفُونَ﴾ [البقرة: ٢٣٤]: يَهَبْنَ.\n\n٤٥٣٠ - حَدَّثَنِي أُمَيَّةُ بْنُ بِسْطَامٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ حَبِيبٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ ابْنُ الزُّبَيْرِ: قُلْتُ لِعُثْمَانَ بْنِ عَفَّانَ: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ [البقرة:٢٣٤] قَالَ: قَدْ نَسَخَتْهَا الآيَةُ الأُخْرَى، فَلِمَ تَكْتُبُهَا؟! أَوْ تَدَعُهَا قَالَ: يَا ابْنَ أَخِي، لَا أُغَيِّرُ شَيْئًا مِنْهُ مِنْ مَكَانِهِ. [٤٥٣٦ - فتح: ٨/ ١٩٣]\n\n٤٥٣١ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا شِبْلٌ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ [البقرة: ٢٣٤] قَالَ: كَانَتْ هَذِهِ الْعِدَّةُ تَعْتَدُّ عِنْدَ أَهْلِ زَوْجِهَا وَاجِبٌ، فَأَنْزَلَ اللهُ: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ﴾ [البقرة: ٢٤٠] قَالَ: جَعَلَ اللهُ لَهَا تَمَامَ السَّنَةِ سَبْعَةَ أَشْهُرٍ وَعِشْرِينَ لَيْلَةً وَصِيَّةً، إِنْ شَاءَتْ سَكَنَتْ فِي وَصِيَّتِهَا، وَإِنْ شَاءَتْ خَرَجَتْ، وَهْوَ قَوْلُ اللهِ تَعَالَى: ﴿غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ﴾ [البقره: ٢٤٠]. فَالْعِدَّةُ كَمَا هِيَ وَاجِبٌ عَلَيْهَا. زَعَمَ ذَلِكَ عَنْ مُجَاهِدٍ.\nوَقَالَ عَطَاءٌ: قَالَ ابْنُ عَبَّاسٍ: نَسَخَتْ هَذِهِ الآيَةُ عِدَّتَهَا عِنْدَ أَهْلِهَا، فَتَعْتَدُّ حَيْثُ شَاءَتْ، وَهْوَ قَوْلُ اللهِ تَعَالَى: ﴿غَيْرَ إِخْرَاجٍ﴾. [البقرة: ٢٤٠]. قَالَ عَطَاءٌ: إِنْ شَاءَتِ اعْتَدَّتْ عِنْدَ أَهْلِهِ وَسَكَنَتْ فِي وَصِيَّتِهَا، وَإِنْ شَاءَتْ خَرَجَتْ لِقَوْلِ اللهِ تَعَالَى ﴿فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ﴾ [البقرة: ٢٤٠]. قَالَ عَطَاءٌ ثُمَّ جَاءَ الْمِيرَاثُ فَنَسَخَ السُّكْنَى فَتَعْتَدُّ حَيْثُ شَاءَتْ، وَلَا سُكْنَى لَهَا.\nوَعَنْ مُحَمَّدِ بْنِ يُوسُفَ، حَدَّثَنَا وَرْقَاءُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ بِهَذَا. وَعَنِ","vol":"22","page":104},{"text":"ابْنِ أَبِي نَجِيحٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: نَسَخَتْ هَذِهِ الآيَةُ عِدَّتَهَا فِي أَهْلِهَا، فَتَعْتَدُّ حَيْثُ شَاءَتْ لِقَوْلِ اللهِ ﴿غَيْرَ إِخْرَاجٍ﴾ [البقرة:٢٤٠] نَحْوَهُ. [٥٣٤٤ - فتح ٨/ ١٩٣]\n\n٤٥٣٢ - حَدَّثَنَا حِبَّانُ حَدَّثَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ عَوْنٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: جَلَسْتُ إِلَى مَجْلِسٍ فِيهِ عُظْمٌ مِنَ الأَنْصَارِ، وَفِيهِمْ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، فَذَكَرْتُ حَدِيثَ عَبْدِ اللهِ بْنِ عُتْبَةَ فِي شَأْنِ سُبَيْعَةَ بِنْتِ الْحَارِثِ، فَقَالَ عَبْدُ الرَّحْمَنِ: وَلَكِنَّ عَمَّهُ كَانَ لَا يَقُولُ ذَلِكَ. فَقُلْتُ: إِنِّي لَجَرِئٌ إِنْ كَذَبْتُ عَلَى رَجُلٍ فِي جَانِبِ الْكُوفَةِ. وَرَفَعَ صَوْتَهُ، قَالَ: ثُمَّ خَرَجْتُ فَلَقِيتُ مَالِكَ بْنَ عَامِرٍ أَوْ مَالِكَ بْنَ عَوْفٍ قُلْتُ: كَيْفَ كَانَ قَوْلُ ابْنِ مَسْعُودٍ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَهْيَ حَامِلٌ؟ فَقَالَ: قَالَ ابْنُ مَسْعُودٍ: أَتَجْعَلُونَ عَلَيْهَا التَّغْلِيظَ، وَلَا تَجْعَلُونَ لَهَا الرُّخْصَةَ؟ لَنَزَلَتْ سُورَةُ النِّسَاءِ الْقُصْرَى بَعْدَ الطُّولَى. وَقَالَ أَيُّوبُ: عَنْ مُحَمَّدٍ: لَقِيتُ أَبَا عَطِيَّةَ مَالِكَ بْنَ عَامِرٍ. [٤٩١٠ - فتح: ٨/ ١٩٣]\nساق حديث ابن أَبِي مُلَيْكَةَ قَالَ ابن الزُّبَيْرِ: قُلْتُ لِعُثْمَانَ هذِه الآية التي في البقرة: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ [البقرة: ٢٣٤] قَدْ نَسَخَتْهَا الآيَةُ الأُخْرى، فَلِمَ تَكْتُبُهَا؟! قال ندَعُهَا يَا ابن أَخِي، لَا أُغَيِّرُ شَيْئًا مِنْ مَكَانِهِ. قال حميد -يعني: ابن الأسود- أو نحو هذا.\nوعن ابن أبي مليكة قال ابن الزبير: قلت لعثمان: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ [البقرة: ٢٣٤] نسختها الآية الأخرى فَلِمَ تَكْتُبْها؟ مراده بالآية الأخرى ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ [البقرة: ٢٣٤] تدعها، قال: يا ابن أخي، لا أغير شيئًا من مكانه.\nكأن عثمان - ﵁ - راعى الإثبات؛ لأنه إنما نسخ الحكم خاصة دون اللفظ، وكأنه ظن أن ما نسخ لا يكتب وليس كما ظنه، بل له فوائد: ثواب التلاوة والامتثال؛ ولأنه لو أراد نسخ لفظه لرفعه، والأكثرون","vol":"22","page":105},{"text":"-كما قال النحاس- على أن هذِه الآية ناسخة لآية: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ [البقرة: ٢٤٠] (^١) ثم أخرج المتوفى عنها الحاملَ، كما سيأتي، ونقل عن علي أن لها أن تخرج وتحج إن شاءت ولا تقيم في منزلها قال: ثم حكي عن أربعة من الصحابة أنهم لم يوجبوا عليها الإقامة في بيتها قال: وزعم قوم أن: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ نسخها حديث: \"لا وصية لوارث\" (^٢) (^٣).\nثم ساق عن إسحاق وهو ابن إبراهيم كما حدث به البخاري في الأحزاب (^٤) أو ابن منصور، كما حدث به في الصلاة وغيرها (^٥).\nأنا روح، ثنا شبل، عن ابن أبي نجيح، عن مجاهد ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ [البقرة: ٢٤٠]، قال: كانت هذِه العدة، تعتد عند أهل زوجها واجب فأنزل الله ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ إلى قوله: ﴿مِنْ مَعْرُوفٍ﴾ [البقرة: ٢٤٠] قال: جعل لها تمام السنة، سبعة أشهر وعشرين ليلة وصية إن شاءت سكنت في وصيتها، وإن شاءت خرجت، وهو قول الله تعالى: غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ﴾ والعدة كما هي واجب عليها. زعم ذلك عن مجاهد أي: زعم ذلك ابن أبي نجيح، عن مجاهد، كما بينه الحميدي (^٦).\n_________\n(^١) \"الناسخ والمنسوخ\" ٢/ ٧٠.\n(^٢) التخريج السابق ٢/ ٨٦ - ٨٩.\n(^٣) رواه أبو داود (٢٨٧٠) والترمذي (٢١٢٠) وابن ماجه (٢٧١٣) من حديث أبي\nأمامة وله شاهد عن أنس.\n(^٤) سيأتي برقم (٤٧٩٩).\n(^٥) سلف برقم (١٢٢١) وسيأتي برقم (٤٥٤٦، ٥٣٤٤).\n(^٦) \"الجمع بين الصحيحين\" ٢/ ٨٣.","vol":"22","page":106},{"text":"ثم قال البخاري:\nوقال عطاء: قال ابن عباس: نسخت هذِه الآية عدتها عند أهلها فتعتد حيث شاءت وهو قول الله: ﴿غَيْرَ إِخْرَاجٍ﴾.\nقَالَ عَطَاءٌ: إِنْ شَاءَتِ اعْتَدَّتْ عِنْدَ أَهْلِهِ وَسَكَنَتْ فِي وَصِيَّتِهَا، وَإِنْ شَاءَتْ خَرَجَتْ لِقَوْلِ اللهِ تَعَالَى: ﴿فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ﴾ [البقرة:٢٤٠] قَالَ عَطَاءٌ: ثُمَّ جَاءَ المِيرَاثُ فَنَسَخَ السُّكْنَى فَتَعْتَدُّ حَيْثُ شَاءَتْ، وَلَا سُكْنَى لَهَا (^١).\nوهذا إن كان عطفًا على الإسناد الأول فلا خفاء فيه، وكذا فقد أخرجه أبو داود من حديث شبل، عن ابن أبي نجيح قال: قال عطاء (^٢). ثم قال البخاري:\nوَعَنْ مُحَمَّدِ بْنِ يُوسُفَ، ثنَا وَرْقَاءُ، عَنِ ابن أَبِي نَجِيحٍ، عَنْ مُجَاهِد بهذا. وَعَنِ ابن أَبِي نَجِيحٍ، عَنْ عَطَاء، عَنِ ابن عَبَّاسٍ قَالَ: نَسَخَتْ هذِه الآيَةُ عِدَّتَهَا فِيِ أَهْلِهَا، فَتَعْتَدُّ حَيْثُ شَاءَتْ لِقَوْلِ اللهِ تعالى ﴿غَيْرَ إِخرَاجَ﴾ [البقرة: ٢٤٠] نَحْوَهُ.\nهذا مذهب مجاهد يحتمل أن البخاري أدرجه على رواية إسحاق السالفة، أو علقه عن شيخه محمد بن يوسف، فيما نسبه أبو مسعود في \"أطرافه\"، وقد أخرجه أبو نعيم، عن سليمان بن أحمد، ثنا عبد الله بن محمد، عن سعيد بن أبي مريم، عن محمد بن يوسف، ثم قال: ذكره البخاري عنه، وهذا مذهب مجاهد: استحقاقها ما لم تخرج. وادعى ابن بطال أنه من أفراده، وأنه لم يتابع عليه.\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ٨٣ (١١٠٣).\n(^٢) أبو داود (٢٣٠١).","vol":"22","page":107},{"text":"وقوله: (جعل الله لها تمام السنة وصية إن شاءت سكنت أو خرجت) أي: أراد أنها تخرج بعد تمام العدة، فلا بأس به غير أنه يذهب أن ذلك للأزواج كلهن، وليس كذلك إنما هو الزوجة التي لا ترث، فيجوز لها الوصية.\nومعنى ﴿مَتَاعًا إِلَى الْحَوْلِ﴾: متعوهن متاعًا ومعنى ﴿وَصِيَّةً لِأَزْوَاجِهِمْ﴾ فليوصوا وصية لأزواجهم، ثم نسخ ذلك بقوله: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ الآية.\nكانت المرأة ينفق عليها ما لم تخرج من بيت زوجها، فإذا خرجت قطعت عنها. وقول عطاء: في المتوفى لا سكنى لها قال به أبو حنيفة، ومذهب مالك أنها لها السكنى إذا كانت الدار ملكًا للميت أو منافعها (^١). وقول ابن عباس: نسختها عدتها عند أهلها .. إلى آخره. ليس ببين، إذ ليس بموجود في الكتاب ولا في السنة.\nثم ساق حديث عبد الله بن عون، عن محمد بْنِ سِيرِينَ قَالَ: جَلَسْتُ إلى مَجْلِسٍ فِيهِ عُظْمٌ مِنَ الأَنْصَارِ، فِيهِمْ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، فَذَكَرْ حَدِيثَ عَبْدِ اللهِ بْنِ عُتْبَةَ فِي شَأْنِ سُبَيْعَةَ بِنْتِ الحَارِثِ، فَقَالَ عَبْدُ الرَّحْمَنِ: ولكن عَمَّهُ كَانَ لَا يَقُولُ ذَلِكَ. فَقُلْتُ: إِنِّي لَجَرِيءٌ إِنْ كَذَبْتُ عَلَى رَجُلٍ فِي جَانِبِ الكُوفَةِ. وَرَفَعَ صَوْتَهُ، قَالَ: ثُمَّ خَرَجْتُ فَلَقِيتُ مَالِكَ بْنَ عَامِرٍ أَوْ مَالِكَ بْنَ عَوْفٍ، قُلْتُ: كَيْفَ كَانَ قَوْلُ ابن مَسْعُودٍ فِي المُتَوَفَّى عَنْهَا زَوْجُهَا وَهْيَ حَامِل؟ فَقَالَ: قَالَ ابن مَسْعُودٍ: أَتَجْعَلُونَ عَلَيْهَا التَّغْلِيظَ، وَلَا تَجْعَلُونَ لَهَا الرُّخْصَةَ؟ لَنَزَلَتْ سُورَةُ النِّسَاءِ القُصْرى بَعْدَ الطُّولَى. وَقَالَ أَيُّوبُ عَنْ مُحَمَّدٍ: لَقِيتُ أَبَا عَطِيَّةَ مَالِكَ بْنَ عَامِرٍ -عني: ابن\n_________\n(^١) \"مختصر اختلاف العلماء\" ٢/ ٤٠٠، \"النوادر والزيادات\" ٥/ ٤٤.","vol":"22","page":108},{"text":"مسعود- أن قوله: ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤] نزلت بعد قوله: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ الآية [البقرة: ٢٣٤] وقال ابن عباس وعلي: إنما هذِه في المطلقات، وأما في الوفاة فعدة الحامل آخر الأجلين (^١) وبه قال سحنون، والأول أشهر وعليه الفقهاء وأنه تخصيص دل عليه خبر سبيعة، وأراد ابن مسعود بالتغليظ طول العدة إذا زادت مدة الحمل والرخصة إذا وضعت لأقل من أربعة أشهر وعشر، ومفهوم كلام ابن مسعود أنها نسختها.\nوقوله: (إني لجرئ) أي: غير مستح.\nوحديث سبيعة يأتي في تفسير سورة الطلاق (^٢) وغيره كما ستعلمه، وذكر الطبري عن ابن عباس وذكر الآية في ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ [البقرة: ٢٣٤]، فقال: هذِه عدة المتوفى عنها زوجها إلا أن تكون حاملًا فالوضع (^٣).\nومعنى ﴿يَتَرَبَّصْنَ﴾: يحتبسن بأنفسهن معتدات عن الأزواج، والإحداد إلا من عذر، وقيل: إنما أمرت بالتربص عن الأزواج خاصة، وعن الحسن إنما كان يرخص في التزين ولا يرى الإحداد شيئًا (^٤)، وعن أبي العالية وغيره صارت هذِه العشرة مع الأشهر الأربعة لنفخ الروح فيها (^٥)\n_________\n(^١) \"تفسير الطبري\" ١٢/ ١٣٤ - ١٣٦.\n(^٢) سيأتي برقم (٤٩١٠) باب: قوله تعالى: ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ﴾.\n(^٣) \"تفسير الطبري\" ٢/ ٥٢٦.\n(^٤) السابق ٢/ ٥٢٨.\n(^٥) \"تفسير الطبري\" ٢/ ٥٣٠ و\"تفسير ابن أبي حاتم\" ٢/ ٤٣٧.","vol":"22","page":109},{"text":"وقوله: ﴿فَإِذَا بَلَغْنَ أَجَلَهُنّ﴾ أي: عدتهن ﴿فَلَا جُنَاحَ﴾ لا إثم. وقرأ ابن مسعود (لا حرج عليكم) والمعروف: الحلال الطيب قاله مجاهد (^١)، وقال ابن عباس: تزينها عند انقضاء عدتها وتعرضها للتزويج (^٢).\nوقوله: ﴿عَشْرًا﴾ أي: عشر ليالٍ فأسقط الهاء يدل عليه قراءة ابن عباس (وعشر ليال) (^٣).\nوقال المبرد: معناه وعشرين مدة كل مدة فيها يوم وليلة.\nوقيل: مبهم العدد ينصرف إلى الليالي لسبقها.\nوقيل: لأن التاريخ يكون بالليلة إذا كانت هي أول الشهر واليوم تبع لها.\nوقيل: التقدير: وأزواج الذين يتوفون، حذف المضاف. وقيل: يتربصن بعدتهم فحذف بعدتهم.\nوزعم الراغب أن الأطباء تقول: إن الولد في الأكثر إذا كان ذكرًا يتحرك بعد ثلاثة أشهر، وإذا كان أنثى بعد أربعة أشهر. فجعل ذلك عدة المتوفى عنها، وزيد عليها استظهارًا عشرة أيام، وخصت العشرة؛ لأنها أكمل الأعداد وأشرفها.\nوعن أبي يوسف: المعتدة بالطلاق بالشهور إن وقع ذلك مع رؤية الهلال اعتدت بالأهلة وإن كان ناقصًا، فإن كانت وجبت في بعض شهر اعتدت تسعين يومًا في الطلاق، وفي الوفاة مائة وثلاثين يومًا.\n_________\n(^١) \"تفسير الطبري\" ٢/ ٥٣٠.\n(^٢) \"تفسير ابن أبي حاتم\" ٢/ ٤٣٧.\n(^٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٨٦.","vol":"22","page":110},{"text":"وروى يعقوب عن شيخه: إن كانت العدة وجبت في بعض شهر فإنها تعتد بما بقي من ذلك الشهر أيامًا ثم تعتد بما يمر عليها من الأهلة شهورًا، ثم تكمل الأيام الأول ثلاثين يومًا، وإذا وجبت العدة مع رؤية الهلال اعتدت بالأهلة، وهو قول محمد بن الحسن ومحمد بن إدريس، وروي عن مالك (^١).\nفائدة:\nقال ابن سلامة (^٢) في \"ناسخه\": ليس في كتاب الله آية ناسخة في سورة إلا والمنسوخ بعدها، إلا قوله: ﴿مَتَاعًا إِلَى الْحَوْلِ﴾ [البقرة: ٢٤٠] وآية الأحزاب: مي ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْد﴾ [الأحزاب: ٥٢] نسختها الآية التي قبلها: ﴿إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ﴾ [الأحزاب:٥٠]. وهى من أعاجيبه.\nوفي \"تفسير ابن أبي حاتم\": نسخ ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ [البقرة: ٢٤٠] نسختها آية الأحزاب ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ﴾ [الأحزاب: ٤٩] الآية (^٣) وهو غريب.\n_________\n(^١) \"بدائع الصنائع\" ٣/ ١٩٥ - ١٩٦، \"الأم\" ٥/ ٢٠٦ - ٢٠٧.\n(^٢) هو أبو القاسم هبة الله بن سلامة البغدادي الضرير المفسر توفي سنة ٤١٠ هـ له كتاب \"ناسخ القرآن ومنسوخه\"، \"ناسخ الحديث ومنسوخه\" انظر ترجمته في \"تاريخ بغداد\" ١٤/ ٧٠ (٧٤١٧)، \"المنتظم\" ٧/ ٢٩٦، \"تاريخ الإسلام\" ٢٨/ ٢١٥، \"البداية والنهاية\" ١٢/ ٤٤٥.\n(^٣) \"تفسير ابن أبي حاتم\" ٢/ ٤٥٢.","vol":"22","page":111},{"text":"<span data-type='title' id=toc-2579>٤٢ - [باب] قوله: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ [البقرة: ٢٣٨]</span>\n٤٥٣٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَزِيدُ، أَخْبَرَنَا هِشَامٌ، عَنْ مُحَمَّدٍ، عَنْ عَبِيدَةَ، عَنْ عَلِيٍّ - ﵁ - قَالَ النَّبِيُّ - ﷺ -. حَدَّثَنِي عَبْدُ الرَّحْمَنِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ قَالَ: هِشَامٌ حَدَّثَنَا هِشَامٌ، قَالَ حَدَّثَنَا مُحَمَّدٌ، عَنْ عَبِيدَةَ، عَنْ عَلِيٍّ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ يَوْمَ الْخَنْدَقِ: «حَبَسُونَا عَنْ صَلَاةِ الْوُسْطَى حَتَّى غَابَتِ الشَّمْسُ مَلأَ اللهُ قُبُورَهُمْ وَبُيُوتَهُمْ أَوْ أَجْوَافَهُمْ -شَكَّ يَحْيَى- نَارًا». [انظر: ٢٩٣١ - مسلم: ٦٢٧ - فتح: ٨/ ١٩٥]\nذكر فيه حديث عَبِيدَةَ، عَنْ عَلِيٍّ - ﵁ - قال: قَالَ النَّبِيُّ - ﷺ -. يَوْمَ الخَنْدَقِ: \"حَبَسُونَا عَنْ صَلَاةِ الوُسْطَى حَتَّى غَابَتِ الشَّمْسُ .. \" الحديث.\nسلف في غزوة الخندق، وذكرنا الخلاف فيها، وهو دال على أن الوسطى هي العصر، وهو الأصح كما سلف هناك، ووقع في كتاب ابن التين عن عبيدة السلماني والشافعي أنها المغرب، وهو غريب. ثم قال: فهما وسطيان: وسطى القرآن: الصبح، ووسطى السنة: العصر، والوسطى التي فضل على غيرها.","vol":"22","page":112},{"text":"<span data-type='title' id=toc-2580>٤٣ - [باب] قوله: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨]</span>\nأي: مُطِيعِينَ\n\n٤٥٣٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنِ الْحَارِثِ بْنِ شُبَيْلٍ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ، عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: كُنَّا نَتَكَلَّمُ فِي الصَّلَاةِ يُكَلِّمُ أَحَدُنَا أَخَاهُ فِي حَاجَتِهِ حَتَّى نَزَلَتْ هَذِهِ الآيَةُ: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ (٢٣٨)﴾ [البقرة: ٢٣٨] فَأُمِرْنَا بِالسُّكُوتِ. [انظر: ١٢٠٠ - مسلم: ٥٣٩ - فتح: ٨/ ١٩٨]\nاختلف في معنى (قانتين) هل هو العابد، أو الذاكر، أو قليل القيام، أو الداعي في حال القيام، أو الصامت أقوال (^١) أو المقر بالعبودية أو الطائع كما ذكره أقوال.\nوساق البخاري عقبه حديث زَيْدِ بْنِ أَرْقَمَ قَالَ: كُنَّا نَتَكَلَّمُ فِي الصَّلَاةِ، يُكَلِّمُ أَحَدُنَا [أَخَاهُ] فِي حَاجَتِهِ حَتَّى نَزَلَتْ هذِه الآيَةُ: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ (٢٣٨)﴾ [البقرة: ٢٣٨] فَأُمِرْنَا بِالسُّكُوتِ. دال على أن القنوت: السكوت. وجزمه بأن القنوت الطاعة، نقله ابن أبي حاتم في \"تفسيره\" عن ابن عباس وابن مسعود وجماعات، وعن ابن عباس وابن عمر: مصلين. وعن الضحاك: مطيعين في الوضوء. وروى ليث بن أبي سليم، عن مجاهد أنه قال في الآية: من القنوت الركوع والسجود وخفض الجناح وغض البصر رهبة الله. وعن جابر بن زيد الصلاة كلها (^٢).\n_________\n(^١) ورد بهامش الأصل: قوله: أقواله، الأولى، الظاهر حذفها، لقوله بعد ذلك أقوال، والله أعلم.\n(^٢) \"تفسير ابن أبي حاتم\" ٢/ ٤٤٩.","vol":"22","page":113},{"text":"<span data-type='title' id=toc-2581>٤٤ - [باب] قَوْله: ﴿فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا فَإِذَا أَمِنْتُمْ فَاذْكُرُوا اللهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ (٢٣٩)﴾ [البقرة: ٢٣٩]</span>\nوَقَالَ ابن جُبَيْرٍ: ﴿كُرْسِيُّهُ﴾ [البقرة: ٢٥٥] عِلْمُهُ، يُقَالُ: ﴿بَسْطَةً﴾ [البقرة: ٢٤٧]: زِيَادَةً وَفَضْلًا ﴿أَفْرِغْ﴾ [البقرة: ٢٥٠]: أَنْزِلْ ﴿وَلَا يَئُودُهُ﴾: لَا يُثْقِلُهُ. آدَنِي: أَثْقَلَنِي. وَالآدُ وَالأَيْدُ: القُوَّةُ، السِّنَةُ: نُعَاسٌ. [يَتَسَنَّه]: يَتَغَيَّرْ. [فَبُهِتَ﴾ [البقرة: ٢٥٨]: ذَهَبَتْ حُجَّتُهُ. ﴿خَاوِيَةٌ﴾ [البقرة: ٢٥٩]: لَا أَنِيسَ فِيهَا. ﴿عُرُوشِهَا﴾ [البقرة: ٢٥٩]: أَبْنِيَتُهَا. (نُنْشِرُهَا) [البقرة: ٢٦٦] نُخْرِجُهَا ﴿إِعْصَارٌ﴾ [البقرة: ٢٦٦] رِيحٌ عَاصِفٌ تَهُبُّ مِنَ الأَرْضِ إِلَى السَّمَاءِ كَعَمُودٍ فِيهِ نَارٌ. وَقَالَ ابن عَبَّاسٍ: ﴿صَلْدًا﴾ [البقرة: ٢٦٤]: لَيْسَ عَلَيْهِ شيءٌ. وَقَالَ عِكْرِمَةُ: ﴿وَابِلٌ﴾ [البقرة: ٢٦٤، ٢٦٥]: مَطَرٌ شَدِيدٌ. الطَّلُّ: النَّدى، وهذا مَثَلُ عَمَلِ المُؤْمِنِ. ﴿يَتَسَنَّه﴾ [البقرة: ٢٥٩]: يَتَغَيَّرْ.\n\n٤٥٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا مَالِك، عَنْ نَافِع: أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - كَانَ إِذَا سُئِلَ عَنْ صَلَاةِ الْخَوْفِ قَالَ: يَتَقَدَّمُ الإِمَامُ وَطَائِفَةٌ مِنَ النَّاسِ فَيُصَلِّي بِهِمِ الإِمَامُ رَكْعَةً، وَتَكُونُ طَائِفَةٌ مِنْهُمْ بَيْنَهُمْ وَبَيْنَ الْعَدُوِّ لَمْ يُصَلُّوا، فَإِذَا صَلَّوُا الَّذِينَ مَعَهُ رَكْعَةً اسْتَأْخَرُوا مَكَانَ الَّذِينَ لَمْ يُصَلُّوا وَلَا يُسَلِّمُونَ، وَيَتَقَدَّمُ الَّذِينَ لَمْ يُصَلُّوا فَيُصَلُّونَ مَعَهُ رَكْعَةً، ثُمَّ يَنْصَرِفُ الإِمَامُ وَقَدْ صَلَّى رَكْعَتَيْنِ، فَيَقُومُ كُلُّ وَاحِدٍ مِنَ الطَّائِفَتَيْنِ فَيُصَلُّونَ لأَنْفُسِهِمْ رَكْعَةً بَعْدَ أَنْ يَنْصَرِفَ الإِمَامُ، فَيَكُونُ كُلُّ وَاحِدٍ مِنَ الطَّائِفَتَيْنِ قَدْ صَلَّى رَكْعَتَيْنِ، فَإِنْ كَانَ خَوْفٌ هُوَ أَشَدَّ مِنْ ذَلِكَ صَلَّوْا رِجَالًا، قِيَامًا","vol":"22","page":114},{"text":"عَلَى أَقْدَامِهِمْ، أَوْ رُكْبَانًا، مُسْتَقْبِلِي القِبْلَةِ أَوْ غَيْرَ مُسْتَقْبِلِيهَا. قَالَ مَالِكٌ: قَالَ نَافِعٌ: لَا أُرى عَبْدَ اللهِ بْنَ عُمَرَ ذَكَرَ ذَلِكَ إِلَّا عَنْ رَسُولِ اللهِ - ﷺ -[انظر: ٩٤٢ - مسلم: ٨٣٩ - فتح: ٨/ ١٩٩]\n﴿فَإِنْ خِفْتُمْ﴾ أي: فإن كان بكم خوف من عدو أو غيره ﴿فَرِجَالًا﴾ فصلوا راجلين وهو جمع راجل كقائم وقيام، ورجل يقال: رجل. أي: راجل وقرئ (فرجالا) بتخفيف الراء (^١) (ورجَّالًا) بالتشديد و(رجلا) (^٢)، وعند أبي حنيفة: لا يصلون في حال المشي والمسايفة ما لم يمكن الوقوف (^٣). وعند الشافعي: يصلون في كل حال، والراكب يومئ ويسقط عنه التوجه إلى القبلة (^٤).\n﴿فَإِذَا أَمِنْتُمْ﴾ زال خوفكم، ﴿فَاذْكُرُوا اللهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ﴾ من صلاة الآمنين، أو إذا أمنتم فاشكروا الله على الأمن واذكروه بالعبادة كما أحسن إليكم بما علمكم من الشرائع وكيف تصلون أمنًا وخوفًا.\n(ص): (وَقَالَ ابن جُبَيْرٍ: ﴿كُرْسِيُّهُ﴾ عِلْمُهُ). هذا أسنده عبد بن حميد (^٥)، من حديث جعفر عنه. ورواه ابن أبي حاتم في \"تفسيره\" (^٦) عنه، عن ابن عباس (^٧)، وسمي العلم كرسيًّا لمكانه الذي هو كرسي\n_________\n(^١) ورد بالهامش: الظاهر أنه الجيم.\n(^٢) \"مختصر شواذ القرآن\" ص (٢٢).\n(^٣) \"بدائع الصنائع\" ١/ ٢٤٣، \"تحفة الفقهاء\" ٢/ ١٧٨ - ١٧٩.\n(^٤) \"الأم\" ١/ ١٩٧.\n(^٥) عزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٠ إلى عبد بن حميد.\n(^٦) \"تفسير ابن أبي حاتم\" ٢/ ٤٩٠ - ا ٤٩.\n(^٧) ورد بالهامش: في هامش أصله: حاشية: لفظها ذكر اللفظ الآخر عن ابن عباس بسند ضعيف.","vol":"22","page":115},{"text":"العالم. وقيل: وسح ملكه. وقيل: تمثل وقيل: إنه العرش. وروي أنه خلق كرسيًّا هو بين يدي العرش دونه السموات والأرض، وهو إلى العرش كأصغر شيء (^١).\n(ص): (يُقَالُ: ﴿بَسْطَةً﴾: زِيَادَةً وَفَضلًا). أي: وسعة. والظاهر أن المراد بالعلم المعرفة بما طلبوه لأجله من أمر الحرب. ويجوز أن يكون علمًا بالديانات وغيرها. والبسطة في الجسم فيها هيبة في القلوب.\n(ص): (﴿أَفْرِغْ﴾: أَنْزِلْ). أي: صبه علينا.\n(يَؤُدُهُ: يُثْقِلُهُ) أي: يشق عليه، وما ذكره أخرجه ابن أبي حاتم، عن ابن عباس وجماعة (^٢)، و(آدَني: أثقلني. والآد والأيد: القوة).\n(ص): ﴿فَبهُتَ﴾: ذَهَبَتْ حُجَّتُهُ) أي: تحير وانقطع.\n(ص): ﴿خَاوِيَة﴾: لَا أَنِيسَ فِيهَا) وهي قائمة على أبنيتها، ويقال: خاوية ساقطة. (السنة: النعاس) أي: وهو في العين، فإذا وصل إلى القلب كان نومًا.\n(﴿عُرُوشِهَا﴾: أَبْنِيَتُهَا) أي: سقطت ثم انهدمت الحيطان عليها.\n«ننشرها): نخرجها) قلت: وقرئ بالزاي (^٣). أي: نرتعها، وقيل: نحركها.\n_________\n(^١) قال ابن كثير في \"تفسيره\" ٢/ ٤٤٤: والصحيح أن الكرسي غير العرش، والعرش أكبر منه كما دلت على ذلك الآثار والأخبار .. وهذِه الآيات وما في معناها من الأحاديث الصحاح الأجود فيها طريقة السلف الصالح، أمروها كما جاءت من غير تكييف ولا تشبيه.\n(^٢) \"تفسير ابن أبي حاتم\" ٢/ ٤٩٢.\n(^٣) انظر \"الحجة للقراء السبعة\" للفارسي ٢/ ٣٧٩.","vol":"22","page":116},{"text":"(ص): (﴿إِعْصَارٌ﴾ [البقرة: ٢٦٦] رِيح عَاصِفٌ تَهُبُّ مِنَ الأَرْضِ إِلَى السَّمَاءِ كَعَمُودٍ فِيهِ نَارٌ). قلت: وهي التي يقال لها: الزوبعة -كما قاله الزجاج- قيل لها: إعصار؛ لأنها تلف كالثوب إذا عصر، وقيل: لأنه يعصر السحاب وهو مئل المرائي بأعماله، فإذا كان يوم القيامة وجدها محبطة فيخسر.\n(ص): وَقَالَ ابن عَبَّاسٍ: ﴿صَلْدًا﴾: لَيْسَ عَلَيْهِ شَيْءٌ) أي: من التراب الذي كان عليه وهذا أخرجه ابن أبي حاتم من حديث الضحاك عنه بلفظ: فتركه يابسًا لاينبت شيئًا (^١).\n(ص): وقال عكرمة: وابل: مطر شديد أي: عظيم مقداره وهذا أخرجه عبد بن حميد (^٢)، و(الطَّلُّ: النَّدى) أي: مطر صغير القطر يكفيها لكرم منبتها (وهذا مَثَلُ عَمَلِ المُؤْمِنِ) أو كما قاله.\n﴿يَتَسَنَّهْ﴾: يَتَغَيَّرْ) هو كما قال، والهاء أصلية أو هاء السكت.\nثم ذكر البخاري حديث ابن عمر في صلاة الخوف.\nوقد سلف مثله في صلاة الخوف من طريق آخر إلى ابن عمر أيضًا.\n_________\n(^١) \" تفسير ابن أبي حاتم\" ٢/ ٥١٨.\n(^٢) كما في \"الدر المنثور\" ١/ ٦٠.","vol":"22","page":117},{"text":"<span data-type='title' id=toc-2582>٤٥ - باب ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ (^١) [البقرة: ٢٤٠]</span>\n٤٥٣٦ - حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا حُمَيْدُ بْنُ الأَسْوَدِ، وَيَزِيدُ بْنُ زُرَيْعٍ، قَالَا: حَدَّثَنَا حَبِيبُ بْنُ الشَّهِيدِ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، قَالَ: قَالَ ابْنُ الزُّبَيْرِ: قُلْتُ لِعُثْمَانَ: هَذِهِ الآيَةُ الَّتِي فِي الْبَقَرَةِ ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ [البقرة:٢٤٠] إِلَى قَوْلِهِ ﴿غَيْرَ إِخْرَاجٍ﴾ [البقرة: ٢٤٠]\nقَدْ نَسَخَتْهَا الأُخْرَى، فَلِمَ تَكْتُبُهَا؟ قَالَ: تَدَعُهَا يَا ابْنَ أَخِي، لَا أُغَيِّرُ شَيْئًا مِنْهُ مِنْ مَكَانِهِ. قَالَ حُمَيْدٌ: أَوْ نَحْوَ هَذَا. [انظر: ٤٥٣٠ - فتح: ٨/ ٢٠١]\n_________\n(^١) هذا الباب ليس في الأصول ولكنه مثبت من \"الصحيح\".","vol":"22","page":118},{"text":"<span data-type='title' id=toc-2583>٤٦ - [باب] قوله: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ [البقرة: ٢٦٠]</span>\n﴿فَصُرْهُنَّ﴾: قطعهن.\n\n٤٥٣٧ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، وَسَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ [البقرة: ٢٦٠] [انظر: ٣٣٧٢ - مسلم: ١٥١ - فتح: ٨/ ٢٠١].\nثم ذكر حديث أبي هريرة - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ\".\nوقد سلف بطوله سندًا ومتنًا بزيادة في مناقب إبراهيم، وسلف الكلام عليه واضحًا، وكذا على قوله: ﴿فَصُرْهُنَّ﴾ فإن قراءة حمزة بالكسر. وقراءة الباقين بالضم (^١)، وقال ابن التين: ضبطه في أكثر الكتب بالضم، والذي ذكره المفسرون أنه بالضم معناه: ضمهن إليك، وبالكسر: قطعهن، ويأتي في سورة يوسف أيضًا (^٢).\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" للفارسي ٢/ ٣٨٩.\n(^٢) سيأتي برقم (٤٦٩٤) باب: قوله ﴿فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ﴾.","vol":"22","page":119},{"text":"<span data-type='title' id=toc-2584>٤٧ - قَوْله: ﴿أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ﴾ إلَى قَوْلِهِ: ﴿تَتَفَكَّرُونَ﴾ [البقرة: ٢٦٦]</span>\n٤٥٣٨ - حَدَّثَنَا إِبْرَاهِيم، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ، سَمِعْتُ عَبْدَ اللهِ بْنَ أَبِي مُلَيْكَةَ يُحَدِّثُ، عَنِ ابْنِ عَبَّاسٍ. قَالَ: وَسَمِعْتُ أَخَاهُ أَبَا بَكْرِ بْنَ أَبِي مُلَيْكَةَ يُحَدِّثُ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: قَالَ عُمَرُ - ﵁ - يَوْمًا لأَصْحَابِ النَّبِيِّ - ﷺ -: فِيمَ تَرَوْنَ هَذِهِ الآيَةَ نَزَلَتْ ﴿أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ﴾؟ قَالُوا: اللهُ أَعْلَمُ. فَغَضِبَ عُمَرُ فَقَالَ: قُولُوا: نَعْلَمُ أَوْ لَا نَعْلَمُ. فَقَالَ ابْنُ عَبَّاسٍ: فِي نَفْسِي مِنْهَا شَيْءٌ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ عُمَرُ: يَا ابْنَ أَخِي قُلْ، وَلَا تَحْقِرْ نَفْسَكَ. قَالَ ابْنُ عَبَّاسٍ: ضُرِبَتْ مَثَلًا لِعَمَلٍ. قَالَ عُمَرُ أَيُّ عَمَلٍ؟ قَالَ ابْنُ عَبَّاسٍ: لِعَمَلٍ. قَالَ عُمَرُ: لِرَجُلٍ غَنِيٍّ يَعْمَلُ بِطَاعَةِ اللهِ -﷿-، ثُمَّ بَعَثَ اللهُ لَهُ الشَّيْطَانَ فَعَمِلَ بِالْمَعَاصِي حَتَّى أَغْرَقَ أَعْمَالَهُ.\n﴿فَصُرْهُنَّ﴾ [البقرة: ٢٦٠] قَطِّعْهُنَّ. [فتح: ٨/ ٢٠١]\nثم ساق أثر ابن عباس أنها ضربت مَثَلًا لِعَمَلٍ، قَالَ عُمَرُ: لغَنِيٍّ يَعْمَلُ بِطَاعَةِ اللهِ، ثُمَّ بَعَثَ اللهُ لَهُ الشَّيْطَانَ فَعَمِلَ بِالْمَعَاصِي حَتَّى أَغْرَقَ أَعْمَالَهُ.\nهمز (أيود) للإنذار وقرئ: (جنات) (^١) و(ضعاف) والواو في ﴿وَأَصَابَهُ اَلْكِبَرُ﴾ واو الحال.\nوقيل: يقال: وددت أن يكون كذا، ووددت لو كان كذا، فحمل العطف على المعنى كأنه قال: أيود لو كان له جنة فأصابه الكبر، وخص النخل والعنب بالذكر لفضلهما؛ لأن النخل معمول الأشجار\n_________\n(^١) هي قراءة الحسن. انظر \"شواذ القرآن\" لابن خالويه ص ٢٣.","vol":"22","page":120},{"text":"وصفوها وأكرم ما ينبت ولا يشبه الحيوان في الاحتياج إلي التلقيح،\nولأن رأسه إذا قطع لم يثمر بعد.\nوحديث ابن عباس ذكره أبو مسعود في مسنده، وخالفه خلف فذكره في مسند عمر.","vol":"22","page":121},{"text":"<span data-type='title' id=toc-2585>٤٨ - قوله: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ [البقرة: ٢٧٣]</span>\nيُقَالُ: أَلْحَفَ عَلَيَّ، وَأَلَحَّ، وَأَحْفَانِي بِالْمَسْأَلَةِ، ﴿فَيُحْفِكُمْ﴾ [محمد: ٣٧]: يُجْهِدْكُمْ.\n\n٤٥٣٩ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: حَدَّثَنِي شَرِيكُ بْنُ أَبِي نَمِرٍ، أَنَّ عَطَاءَ بْنَ يَسَارٍ، وَعَبْدَ الرَّحْمَنِ بْنَ أَبِي عَمْرَةَ الأَنْصَارِيَّ قَالَا: سَمِعْنَا أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «لَيْسَ الْمِسْكِينُ الَّذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ وَلَا اللُّقْمَةُ وَلَا اللُّقْمَتَانِ، إِنَّمَا الْمِسْكِينُ الَّذِي يَتَعَفَّفُ، وَاقْرَءُوا إِنْ شِئْتُمْ\" يَعْنِي: قَوْلَهُ ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾. [البقرة: ٢٧٣]\nثم ساق حديث أبي هريرة - ﵁ -: \"لَيْسَ المِسْكِينُ الذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ، إلى قوله: يَعْنِي: قَوْلَهُ: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ [البقرة: ٢٧٣]\nوقد سلف في الزكاة (^١).\nوقوله: (يقال: ألحف علي وألح عليّ وأحفاني) يريد: معناهن واحد، وإن اختلف ما أخذت منه، فمعنى ألح عليَّ: لازمني ولم يفتر، ومعنى ألحف يشتمل بالمسألة على وجوه الطلب وهو مشتق من اللحاف الذي يتغطى به، ومعنى أحفى مثل ألح ومنه: ﴿فَيُحْفِكُمْ﴾ [محمد: ٣٧] أي: يبالغ في مصلحتكم وهو مصدر في موضع الحال، أي: ملحفين والجمهور على أن معنى الآية لا يسألون البتة؛ لتعففهم عنها، وإن كان السابق إلى الفهم خلافه، ولا شك أن الإلحاح في المسألة ممتنعة عند الحاجة وعدمها ومن سأل وله أوقية من فضة\n_________\n(^١) سلف برقم (١٤٧٦) باب: قول الله: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾","vol":"22","page":122},{"text":"أربعون درهمًا، أو ما يقوم مقامهما، فقد ألحف كما نبه عليه أبو عمر (^١)، والفقراء المذكورون في الآية هم فقراء المهاجرين دون غيرهم، حكاه ابن جرير عن جماعة (^٢).\nوأسند ابن المنذر عن ابن عباس - ﵄ - أنهم أصحاب الصفة، وذكره أيضا مقاتل.\nوقوله في الحديث: (يعني: قوله) قائله هو شيخ البخاري ابن أبي [مريم، وهو سعيد بن الحكم بن أبي مريم، كما ذكره الإسماعيلي وأبو نعيم في مستخرجيهما من طريق الحسن، عن سفيان قال: قلت لابن أبي [مريم: ما تقرأ (يعني قوله): واقرءوا إن شئتم قال: ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا﴾ [البقرة: ٢٧٣]. قال الإسماعيلي: وهو من تفسيره، قال: وحديث إسماعيل بن جعفر يعني المذكور عنده أولى بالتفسير منه؛ لإتيانه بالآية في الرواية تصحيحًا، لما قاله وإن كان عن عطاء بن يسار وحده، عن أبي هريرة - ﵁ - بخلاف رواية البخاري له عن عطاء وعبد الرحمن بن أبي عمرة، عن أبي هريرة.\nقلت: وأبو عمرة هو بشير بن عمرو بن محصن بن عتيك، حجازي، قتل مع علي بصفين وله صحبة (^٣) وقتل أخوه أبو عبيدة يوم بئر معونة، وقتل أخوهما ثعلبة يوم جسر أبي عبيد، وقتل أخوهم حبيب بن عمرو بن محصن يوم اليمامة، ولثعلبة بن عمرو أيضا ولد يقال له: عبد الرحمن روى له خارج \"الصحيح\" (^٤).\n_________\n(^١) \"التمهيد\" ٤/ ٩٦.\n(^٢) \"تفسير الطبري\" ٣/ ٩٦.\n(^٣) انظر ترجمته في \"الاستيعاب\" ٤/ ٢٨٤ (٣١٣٨)، \"أسد الغابة\" ١/ ٢٢٣.\n(^٤) انظر ترجمته في \"أسد الغابة\" ١/ ٢٩١ (٦٠٩).","vol":"22","page":123},{"text":"فائدة:\nاستدل ابن حزم بهذا الحديث على أن المسكين الذي له أدنى شيء لا يقوم بحاله يصبر ولا يسأل (^١)، وقال ابن الجوزي: قد جعل في هذا الحديث من لا يسأل أعظم حاجة من السائل.\n_________\n(^١) \"المحلى\" ٦/ ١٤٨.","vol":"22","page":124},{"text":"<span data-type='title' id=toc-2586>٥٠ - قوله ﴿يَمْحَقُ اللهُ الرِّبَا﴾ [البقرة: ٢٧٦]:</span>\n: يُذْهِبُهُ.\n\n٤٥٤١ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ: سَمِعْتُ أَبَا الضُّحَى يُحَدِّثُ: عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: لَمَّا أُنْزِلَتِ الآيَاتُ الأَوَاخِرُ مِنْ سُورَةِ الْبَقَرَةِ خَرَجَ رَسُولُ اللهِ - ﷺ - فَتَلَاهُنَّ فِي الْمَسْجِدِ، فَحَرَّمَ التِّجَارَةَ فِي الْخَمْرِ. [انظر: ٤٥٩ - مسلم: ١٥٨٠ - فتح: ٨/ ٢٠٤]\nثم ذكر حديث عائشة ﵂: لَمَّا أُنْزِلَتِ الآيَاتُ الأَوَاخِرُ مِنْ آخر سُورَةِ البَقَرَةِ خَرَجَ رَسُولُ اللهِ - ﷺ - فتَلَاهُنَّ فِي المَسْجِدِ، فَحَرَّمَ التِّجَارَةَ فِي الخَمْرِ.\nوقد سلف في الصلاة (^١).\n_________\n(^١) سلف برقم (٤٥٩) باب: تحريم تجارة الخمر في المسجد.","vol":"22","page":125},{"text":"<span data-type='title' id=toc-2587>٥١ - قوله: ﴿فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللهِ وَرَسُولِهِ﴾ [البقرة: ٢٧٩]</span>\n: فَاعْلَمُوا.\n\n٤٥٤٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا أُنْزِلَتِ الآيَاتُ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ قَرَأَهُنَّ النَّبِيُّ - ﷺ - فِي الْمَسْجِدِ، وَحَرَّمَ التِّجَارَةَ فِي الْخَمْرِ. [انظر: ٤٥٩ - مسلم: ١٥٨٠ - فتح: ٨/ ٢٠٤]\nثم ساق الحديث المذكور.\nوقد سبق بإسناده ومتنه في البيوع (و) (^١) في الربا، أيضا (^٢).\n_________\n(^١) من هامش الأصل وعليها: لأنه أخرجه في البيوع مرتين.\n(^٢) سلف برقم (٢٥٨٤) باب: آكل الربا وشاهده وكاتبه، وبرقم (٢٢٢٦) باب: تحريم التجارة في الخمر.","vol":"22","page":126},{"text":"<span data-type='title' id=toc-2588>٥٢ - قوله: ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾ الآية [البقرة: ٢٨٠]</span>\n٤٥٤٣ - وَقَالَ لَنَا مُحَمَّدُ بْنُ يُوسُفَ: عَنْ سُفْيَانَ، عَنْ مَنْصُورٍ وَالأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا أُنْزِلَتِ الآيَاتُ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ قَامَ رَسُولُ اللهِ - ﷺ - فَقَرَأَهُنَّ عَلَيْنَا، ثُمَّ حَرَّمَ التِّجَارَةَ فِي الْخَمْرِ. [انظر: ٤٥٩ - مسلم: ١٥٨٠ - فتح: ٨/ ٢٠٤]\nثم ساق حديث عائشة - ﵂ - المذكور معلقا بقوله: وقال محمد بن يوسف، ثم ساقه، وذكر الإسماعيلي أنه لم يقف على وجه دخول هذا الخبر في هذا الباب في تفسير الآيات التي ذكرها. قلت: لعل وجهه أن هذِه الآيات متعلقة بآيات الربا والإشارة في ذلك إلى الجميع، قال شريح: وهذِه الآية مخصوصة بالربا؛ لأنها تعقب آية الربا فظاهره، فلا يترك إلى ميسرة؛ لقوله تعالى: ﴿إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا﴾ [النساء: ٥٨]. وخولف في ذلك وأنه حكم مبتدأ بعد ذلك، وقيل: إنها ناسخة لما كان في الجاهلية من بيع من أعسر فيما عليه من الديون، وإن كان حرًّا، وقد قيل: إنه يباع فيه في أول الإسلام، ثم نسخ، وفيه حديث، وذهب الليث بن سعد إلى أنه يؤاجر ويقضي دينه من أجرته، وهو قول الزهري وعمر بن عبد العزيز ورواية عن أحمد.","vol":"22","page":127},{"text":"<span data-type='title' id=toc-2589>٥٣ - قوله: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ﴾ [البقرة: ٢٨١]</span>\n٤٥٤٤ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَاصِمٍ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: آخِرُ آيَةٍ نَزَلَتْ عَلَى النَّبِيِّ - ﷺ - آيَةُ الرِّبَا. [فتح: ٨/ ٢٠٥]\nثم ساق حديث الشعبي عن ابن عباس ﵄ قال: آخر آية نزلت على النبي - ﷺ - آية الربا وهو من أفراده، ورواه عنه عن الضحاك عن ابن عباس، وفي رواية أبي صالح عنه: نزلت بمكة، وتوفي بعدها بأحد وثمانين يومًا زاد ابن المنكدر: هذا مستبعد لما فيه من انقطاع الوحي هذِه المدة. وقيل: نزلت يوم النحر بمنًى في حجة الوداع، وروى ابن أبي حاتم عن سعيد بن جبير: عاش بعدها تسع ليال (^١) وعند مقاتل: سبع. وحكى غيره: ثلاث ليال، وقيل: ثلاث ساعات\nذكرهما القرطبي (^٢).\nوروي أنه - ﷺ - قال: \"اجعلوها بين آية الربا وآية الدين\" (^٣). وقيل: إنه عاش بعدُ أحدًا وعشرين يوما، وفي البخاري عن البراء أن آخر آية نزلت: ﴿يَسْتَفتُونَكَ﴾ كما سيأتي (^٤)، وقال: إن آخر آية نزلت: ﴿لَقَدْ جَآءَكُمْ رَسُولٌّ مِن أَنفُسِكُمْ﴾ وترجعون بفتح التاء لأبي عمرو (^٥)،\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٢/ ٥٥٤.\n(^٢) \"الجامع لأحكام القرآن\" ٣/ ٣٧٥.\n(^٣) انظر: \"المحرر الوجيز\" لابن عطية ٢/ ٤٩٨، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٣٧٥.\n(^٤) سيأتي برقم (٤٦٠٥) كتاب التفسير، باب: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾.\n(^٥) انظر \"الحجة للقراء السبعة\" ٢/ ٤١٧.","vol":"22","page":128},{"text":"والباقون بالضم، واليوم يوم القيامة، وقيل: الموت.\n\n<span data-type='title' id=toc-2590>٥٤ - قوله: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللهُ﴾ الآية [البقرة: ٢٨٤]\n٤٥٤٥ </span>- حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا النُّفَيْلِيُّ، حَدَّثَنَا مِسْكِينٌ، عَنْ شُعْبَةَ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ مَرْوَانَ الأَصْفَرِ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - وَهْوَ ابْنُ عُمَرَ - ﵄ - أَنَّهَا قَدْ نُسِخَتْ ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ﴾ [البقرة: ٢٨٤] الآيَةَ. [٤٥٤٦ - فتح: ٨/ ٢٠٥]\nحدثنا مُحَمَّدٌ، ثنَا النُّفَيْلِيُّ، ثنَا مِسْكِينٌ، ثنا شُعْبَةَ، عَنْ خَالِدٍ الحَذَّاءِ، عَنْ مَرْوَانَ الأَصْفَرِ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ - ﷺوَهْوَ ابن عُمَرَ- أَنَّهَا قَدْ نُسِخَتْ ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ﴾ [البقرة: ٢٨٤] الآيَةَ.","vol":"22","page":129},{"text":"<span data-type='title' id=toc-2591>٥٥ - قوله: ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ﴾</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿إصْرًا﴾ [البقرة: ٢٨٦]: عَهْدًا. وَيُقَالُ: ﴿غُفْرَانَكَ﴾ [البقرة: ٢٨٥] مَغْفِرَتَكَ، ﴿فَاْغْفِرْ لَنَا﴾ [البقرة: ٢٨٦].\n\n٤٥٤٦ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا رَوْحٌ، أَخْبَرَنَا شُعْبَةُ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ مَرْوَانَ الأَصْفَرِ، عَنْ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - قَالَ أَحْسِبُهُ ابْنَ عُمَرَ- ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ﴾ قَالَ: نَسَخَتْهَا الآيَةُ الَّتِي بَعْدَهَا. [انظر: ٤٥٤٥ - فتح: ٨/ ٢٠٧]\nحدثنا إِسْحَاقُ، ثنا رَوْحٌ، ثنا شُعْبَةُ، عَنْ خَالِدٍ به، وفي آخره: نَسَخَتْهَا الآيَةُ التِي بَعْدَهَا.\nالشرح:\nمحمد هذا قال أبو نصر: أراه الذهلي. وقال ابن البيع: هو محمد بن إبراهيم البوشنجي، قال: وهذا الحديث، ما أملاه البوشنجي بنيسابور. والنفيلي: هو عبد الله بن محمد بن علي بن نفيل، أبو جعفر الحراني. روى عنه: أبو داود. وروى البخاري والترمذي والنسائي وابن ماجه، عن رجل عنه. مات سنة أربع وثلاثين ومائتين.\nومسكين: هو ابن كثير، الحذاء، الحراني، صدوق يغرب. مات سنة ثمان وتسعين ومائة.\nثم اعلم أن ما أوردناه من قوله: (حدثنا محمد ثنا النفيلي) هو ما وقعنا عليه من الأصول، وهو ما ذكره أبو نعيم، والإسماعيلي، وقال: إن البخاري رواه كذلك.","vol":"22","page":130},{"text":"قال الجياني: سقط من كتاب ابن السكن ذكر محمد، إنما فيه النفيلي. وأكثر النسخ كما تقدم، وهو الصواب.\nقال: وإسحاق في الثاني لم أجده منسوبًا، وقد حدث البخاري عن إبراهيم وابن منصور، وذكره أبو نعيم وأبو مسعود وخلف: ابن منصور.\nوهذِه الآية ثبت في \"صحيح مسلم\" أيضا من حديث أبي هريرة - ﵁ - أنها نسخت بقوله تعالى: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦] (^١).\nوقال ابن عباس: نزلت في كتمان الشهادة. حكاه ابن المنذر وابن أبي حاتم (^٢)، كما ساقه البخاري عن ابن عمر﵄ -.\nوقال الواحدي: المحققون على أنها محكمة.\nوقال ابن التين: إن ثبت هذا عن ابن عمر فمعنى النسخ هنا العفو والوضع، يدل عليه الحديث: \"إن الله تجاوز لأمتي عن ما حدثت به أنفسها، ما لم تعمل أو تكلم\" (^٣).\nواختلف في نسخ الأخبار، فقيل بالمنع وقيل بالجواز، وأصحهما: المنع، فيما أخبر الله أنه كان. فأما ما تعلق منها بأمر أو نهي فأجازه جماعة، وسواء كان ذلك خبرًا عما مضى أو عن مستقبل، وفرق بعضهم بين ما أخبر أنه فعله، وبين أن يفعله، قالوا: وذلك أن ما أخبر أنه يفعله، يجوز أن يفعله بشرط، وإخباره عما فعله لا يجوز دخول الشرط فيه. وقيل: إنه الأصح. وعليه تأول ابن عمر الآية.\n_________\n(^١) مسلم (١٢٥) كثاب الإيمان، باب بيان أنه لم يكلف ما لا يطاق.\n(^٢) \"تفسير ابن أبي حاتم\" ٢/ ٥٧٢.\n(^٣) سلف برقم (٢٥٢٨) كتاب العتق، باب: الخطأ والنسيان في العتافة والطلاق ونحوه.","vol":"22","page":131},{"text":"وأثر ابن عباس: ﴿إِصْرًا﴾: عهدًا. أسنده ابن المنذر، وغيره عنه (^١).\nوقال غيره: عهدًا وميثاقًا.\nوقال عطاء: لا يمسخنا قردة ولا خنازير (^٢)، وقيل: ذنبًا ليس فيه توبة ولا كفارة (^٣)، وقرئ: آصارًا (^٤). بالجمع. ولا تحمل: مبالغة في حمل عليه وغفرانك: منصوب بإضمار فعله.\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ٢/ ٥٨٠.\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ١٥٨.\n(^٣) المصدر السابق.\n(^٤) هي قراءة أُبَيٍّ. انظر \"مختصر شواذ القرآن\" لابن خالويه ص ٢٥.","vol":"22","page":132},{"text":"<span data-type='title' id=toc-2592>(٣) ومن تفسير سورة آلِ عِمْرَانَ</span>\n﴿تُقَاةً﴾: وَتَقِيَّةٌ وَاحِدَةٌ، ﴿صِرٌّ﴾: بَرْدٌ، ﴿شَفَا حُفْرَةٍ﴾: مِثْلُ شَفَا الرَّكِيَّةِ. وَهْوَ حَرْفُهَا ﴿تبُوِّئُ﴾: تَتَّخِذُ مُعَسْكَرًا. المُسَوَّمُ: الذِي لَهُ سِيمَاءٌ بِعَلَامَةٍ أَوْ بِصُوفَةٍ أَوْ بِمَا كَانَ ﴿رِبِّيُّونَ﴾: الجَمِيعُ، وَالْوَاحِدُ رِبِّيٌّ. ﴿تَحُسُّونَهُم﴾: تَسْتَأصِلُونَهُمْ قَتْلًا. ﴿غُزًّى﴾: وَاحِدهَا غَازٍ. ﴿سَنَكْتُبُ﴾: سَنَحْفَظُ. ﴿نُزُلًا﴾ ثَوَابًا. وَيَجُوزُ: وَمُنْزلٌّ مِنْ عِنْدِ اللهِ، كَقَوْلِكَ: أَنْزَلْتُهُ.\nوَقَالَ مُجَاهِد:: وَالْخَيْلُ المُسَوَّمَةُ المُطَهَّمَةُ الحِسَانُ. قَالَ سَعِيدُ بْنُ جُبيرٍ وَعَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبْزى الرَّاعِيَةُ المُسَوَّمَةُ. وَقَالَ ابن جُبَيْرٍ: ﴿وَحَصُوَرًا﴾: لَا يَأتِي النِّسَاءَ. وَقَالَ عِكْرِمَةُ: ﴿مِّن فَوْرِهِمْ﴾: مِنْ غَضَبِهِمْ يَوْمَ بَدْرٍ. وَقَالَ مُجَاهِدٌ: ﴿يُخرِجُ اَلحَيَّ﴾: النُّطْفَةُ تَخْرُجُ مَيِّتَةً، وَيُخْرِجُ مِنْهَا الحَي. ﴿وَالْإِبْكَارِ﴾: أَوَّلُ الفَجْرِ ﴿وَاَلعَشِيِّ﴾: مَيْلُ الشَّمْسِ -أُرَاهُ- إلى أَنْ تَغْرُبَ.\nهي مدنية، وسبب نزولها قدوم وفد نجران، قاله ابن اسحاق (^١). (﴿تُقَاةً﴾ وتقية: واحدة). قلت: وقرئ: (تقية).\n(ص): (﴿صِرٌّ﴾: برد)، أي: شديد. (شفا حفرة، مثل شفا الركية)، وهو حرفها، أي: وكنتم مشفين على أن تقعوا في نار جهنم؛ لما كنتم عليه من الكفر، فأنقذكم منها بالإسلام.\n_________\n(^١) انظر: \"سيرة ابن هشام\" ٢/ ٢٠٧.","vol":"22","page":133},{"text":"(﴿تُبَوِّئُ الْمُؤْمِنِينَ﴾، تتخذ معسكرًا). قلت: وأصله ملزم وقرأ عبد الله: (تبوي) (^١) بمعنى: تسوي لهم وتهيئ لهم. (المسوم: الذي له سيماء بعلامة أو بصوفة أو بما كان)، هو كما قال، وهو مذهب الجماعة إلا الأخفش قال: مسومين: مرسلين، ومسومين بفتح الواو وكسرها يعني: معلمين أنفسهم أو خيلهم، قال: الكلبي: معلمين بعمائم صفر مرخاة على أكتافهم. وعن الضحاك: معلمين بالصوف الأبيض في نواصي الدواب وآذانها، وعن مجاهد: مجزورة أذناب خيلهم، وعن قتادة: كانوا على خيل بلق، وعن عروة بن الزبير: كانت عمامة الزبير يومئذ صفراء، فنزلت الملائكة بذلك وعن رسول الله - ﷺ - أنه قال لأصحابه: \"تسوموا فإن الملائكة قد تسومت\" (^٢).\n(ص): (﴿رِبِّيُّونَ﴾. جموع والواحد ربي)، قلت: هو قول مجاهد وغيره (^٣)، وقال أبان: الربي عشرة آلاف، وقال ابن زيد: هم الأتباع، وقال الحسن: هم العلماء الصبُرُ كأنه أخذ من النسبة إلى الرب (^٤).\nقلت: والربيون: الربانيون، وقرئ بالحركات الثلاث بالفتح على القياس والباقي من تغييرات النسب (^٥)، قال سعيد بن جبير: ما سمعنا بنبي قتل [في] القتال (^٦).\n_________\n(^١) هي قراءة يحيى وإبراهيم: انظر: \"مختصر في شواذ القرآن\" لابن خالويه ص ٢٨.\n(^٢) انظر هذِه الآثار في \"الكشاف\" للزمخشري والحديث أخرجه ابن أبي شيبة ٦/ ٤٤٠ (٣٢٧١٢)، ٧/ ٢٦٣ (٣٥٩٠٥) عن عمير بن إسحاق.\n(^٣) \"تفسير الطبري\" ٣/ ٤٦٠ عن: ابن عباس (٧٩٦١)، الحسن (٧٩٦٥)، قتادة (٧٩٦٦)، عكرمة (٧٩٦٨)، مجاهد (٧٩٧٠، ٧٩٧١) والربيع (٧٩٧٢) الضحاك (٧٩٧٣).\n(^٤) انظر: \"تفسير القرطبي\" ٤/ ٢٣٠، \"معاني القرآن\" للنحاس ١/ ٤٩١.\n(^٥) انظر \"المحتسب\" لابن جني ١/ ١٧٣.\n(^٦) \"الكشاف\" ١/ ٣٧٢.","vol":"22","page":134},{"text":"(ص): (﴿تَحُسُّونَهُم﴾: تستأصلونهم قتلًا) أي: ذريعًا.\n(ص): (﴿غُزًّى﴾: واحدها غاز) قلت: وقرئ بتخفيف الزاي على حذف التاء من غزاة (^١).\n(ص): (﴿سَنَكْتُبُ﴾: سنحفظ) أي: ما قالوا في صحائف الحفظة، أو نستحفظه، أو نثبته في علمنا كما نثبت المكتوب.\n(ص): (﴿نُزُلًا﴾: ثوابًا، ويجوز منزلًا من عند الله كقولك: أنزلته)، قلت: وقرئ: نزلًا بالسكون، وانتصاب نزلًا على الحال من جنات، ويجوز أن تكون بمعنى مصدر مؤكد كأنه قيل: رزقًا وعطاءً من الله.\n(ص): (وقال مجاهد: ﴿وَالْخَيْلِ الْمُسَوَّمَةِ﴾: المطهمة الحسان (^٢). وقال ابن جبير وعبد الله بن عبد الرحمن بن أبزى: الراعية). أثر مجاهد، أخرجه عبد بإسناده إليه (^٣). والباقي، أخرجه ابن جرير عنهما، وعن مجاهد أيضا، وعن غيرهم منهم ابن عباس (^٤). وعنه: المعلمة (^٥). وقال ابن زيد: المعدة للجهاد. قال الطبري: والأولى بالصواب قول من قال: المعلمة بالشياتِ (^٦)، قال: الخيل والمطهم: التام الخلقُ.\nوقال يعقوب: الذي يحسن منه كل شيء على حدته.\nوقيل: الأنف والفم والعين، غيره. وجه مطهم: حسن صبيح.\n_________\n(^١) هي قراءة الحسن والزهري كما في \"المحتسب\" ١/ ١٧٥.\n(^٢) \"تفسير الطبرى\" ٣/ ٢٠٣ (٦٧٣٥، ٦٧٣٦، ٦٧٣٧، ٣٧٦٨).\n(^٣) رواه عنهما ابن جرير في \"تفسيره\" ٣/ ٢٠٢ (٦٧٢٩)، (٦٧٣٠)، وذكره السيوطي في \"الدر\" وعزاه لعبد بن حميد وابن جرير.\n(^٤) \"تفسير الطبري\" ٣/ ٢٠٢ - ٢٠٣.\n(^٥) المصدر السابق.\n(^٦) المصدر السابق ٣/ ٢٠٤.","vol":"22","page":135},{"text":"(ص): (وقال ابن جبير: ﴿وَحَصُورًا﴾: لا يأتي النساء:). أسنده عبد عنه (^١). وعن جماعات: لا يغشى النساء. أي: يمنعها من الشهوة، وهذا ليس مع العجز؛ فإنه نقص، والأنبياء منزهون عن النقص. قالوا: والسيد: الذي يغلب غضبه.\nوحكاه ابن أبي حاتم عن ابن عباس وابن جبير وجماعة (^٢).\n(ص): (وقال عكرمة: ﴿مِنْ فَوْرِهِمْ﴾: من غضبهم. يوم بدر).\nقلت: الفور مصدر، استعير للسرعة، أي: يأتونكم من ساعتهم هذِه. يمددكم ربكم بالبشر.\n(ص): (وقال مجاهد: ﴿يُخْرِجُ الْحَيَّ﴾ من الميت: النطفة تخرج ميتة ويخرج منها الحي) هذا أسنده ابن جرير عنه. وحكاه أيضا عن ابن مسعود وجماعات، وعن عكرمة: هي البيضة تخرج من الحي وهي ميتة، ثم يخرج منها الحي (^٣). وعن أبي مالك: النخلة من النواة، والنواة من النخلة، والحبة من السنبلة، والسنبلة من الحبة (^٤). وقال الحسن: يخرج المؤمن الحي من الكافر الميت الفؤاد، ويخرج الكافر من المؤمن. قال ابن جرير: والأولى تأويل من قال: يخرج الإنسان الحي والأنعام والبهائم الأحياء من النطفة الميتة (^٥).\n(ص): (﴿وَالْإِبْكَارِ﴾: أول الفجر. ﴿الْعَشِيِّ﴾: ميل: الشمس إلى أن تغرب). هو كما قال. وفي \"الكتاب\": الإبكار: من طلوع الشمس إلى وقت الضحي، وقرئ: و(الأبكار): جمع بكر. كسحر وأسحار.\n_________\n(^١) رواه الطبري في \"تفسيره\" عنه به ٣/ ٢٥٥.\n(^٢) لم أقف عليه في المطبوع من \"تفسير ابن أبي حاتم\" وعنده عن عكرمة ٢/ ٦٤٢.\n(^٣) \"تفسير الطبري\" ٣/ ٢٢٣ - ٢٢٤.\n(^٤) المصدر السابق ٥/ ٢٧٧.\n(^٥) المصدر السابق ٣/ ٢٢٥.","vol":"22","page":136},{"text":"<span data-type='title' id=toc-2593>١ - قوله: ﴿مِنْهُ آيَاتٌ مُحْكَمَاتٌ﴾ [آل عمران: ٧]</span>\nوَقَالَ مُجَاهِدٌ: الحَلَالُ وَالْحَرَامُ. ﴿وَأُخَرُ مُتَشَابِهَاتٌ﴾ [آل عمران: ٧]: يُصَدِّقُ بَعْضُهُ بَعْضًا، كَقَوْلِهِ تَعَالَى: ﴿وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ﴾ [البقرة: ٢٦] وَكَقَوْلِهِ جَلَّ ذِكْرُهُ: ﴿وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ﴾ [يونس: ١٠٠] وَكَقَوْلِهِ: ﴿وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ (١٧)﴾ [محمد: ١٧] ﴿زَيْغٌّ﴾ [آل عمران: ٧]: شَكٌّ ﴿ابْتِغَاءَ الْفِتْنَةِ﴾ [آل عمران: ٧]: المُشْتَبِهَاتِ ﴿وَالرَّاسِخُونَ فِي الْعِلْمِ﴾ [آل عمران: ٧] يَعْلَمُونَ ﴿يَقُولُونَ آمَنَّا بِهِ﴾ [آل عمران: ٧].\n\n٤٥٤٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ التُّسْتَرِيُّ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: تَلَا رَسُولُ اللهِ - ﷺ - هَذِهِ الآيَةَ ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ﴾ [آل عمران: ٧] إِلَى قَوْلِهِ ﴿أُولُو الْأَلْبَابِ﴾ [آل عمران: ٧] قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ - «فَإِذَا رَأَيْتَ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ، فَأُولَئِكَ الَّذِينَ سَمَّى اللهُ، فَاحْذَرُوهُمْ». [مسلم: ٢٦٦٥ - فتح: ٨/ ٢٠٩]\nقَالَ مُجَاهِدٌ: الحَلَالُ بَيِّنٌ وَالْحَرَامُ بَيِّنُ. ﴿وَأُخَرُ مُتَشَابِهَاتٌ﴾: يُصَدِّقُ بَعْضُهُ بَعْضًا، كَقَوْلِهِ: ﴿وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ﴾ كَقَوْلِهِ: ﴿وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ﴾: لا يؤمنون وَكَقَوْلِهِ: ﴿وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى﴾. هذا أخرجه عبد، وابن المنذر باسنادهما (^١).\nوالمحكم: ما اتضحت دلالته، والمتشابه: ما يحتاج إلى نظر وتخريج. وقيل: المحكم: ما لم ينسخ، والمتشابه: ما نسخ. وقيل:\n_________\n(^١) أورده السيوطي في \"الدر المنثور\" ٢/ ٧ وعزاه لعبد بن حميد والفريابي.","vol":"22","page":137},{"text":"المحكم: آيات الحلال والحرام، والمتشابه: آيات الصفات والقدر. وقيل: المحكم: ما لم يحتج إلى تأويل. والمتشابه: ما يحتاج كقوله: ﴿خَلَقْتُ بِيَدَيَّ﴾ وقيل: المحكم: آيات الأحكام، والمتشابه: الحروف المقطعة. وأبعد من قال: إن القرآن كله محكم؛ لقوله: ﴿كِتَابٌ أُحْكِمَتْ آيَاتُهُ﴾ أو كله متشابه؛ لقوله: ﴿مُتَشَابِهًا مَثَانِيَ﴾ ولا حجة في ذلك فإن المراد: أحكمت نظمًا، ويشبه بعضه بعضًا، وعن ابن عباس: المحكمات: الثلاث الآيات ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ﴾ إلى ثلاث آيات. والتي في بني إسرائيل: ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ﴾ (^١) والمتشابه نحو: ﴿آلمر﴾، وشبهه.\n(ص): (﴿زَيْغٌّ﴾: شك) قلت: وهم المبتدعة - وقيل: اليهود- في حمل الحروف المقطعة على الجُمَّل. وقيل: النصارى، (﴿ابْتِغَاءَ الْفِتْنَةِ﴾: المشتبهات) أي: طلب افتتان الناس عن دينهم وضلالهم (﴿الرَّاسِخُونَ﴾ -يعلمون- ﴿يَقُولُونَ آمَنَّا بِهِ﴾) أي: فإنهم يفسرون المتشابه بما استأثر الله به، على أن الأوَلى الوقوف عند قوله: ﴿وَالرَّاسِخُونَ فِي الْعِلْمِ﴾. ومنهم من يقف عند قوله: ﴿إِلَّا اللَّهُ﴾ ويبتدئ ﴿وَاَلرَّسِخُونَ﴾ ونقل عن الأكثرين، وقال الثوري: الأصح أن الراسخين يعلمونه. وقد اتفق أصحابنا وغيرهم من المحققين على أنه يستحيل أن يتكلم الله بما لا يفيد.\nثم ساق البخاري حديث ابن أبي مليكة، عن القاسم بن محمد، عن عائشة ﵂ قالت: تَلَا رَسُولُ اللهِ - ﷺ - هذِه الآيَةَ ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ﴾ الآية قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"فَإِذَا رَأَيْتَ الذِينَ يَتَّبِعُونَ مَا تَشَابَهَ\n_________\n(^١) \"تفسير الطبري\" ٣/ ١٧٢ (٦٥٧٠).","vol":"22","page":138},{"text":"مِنْهُ، فَأُولَئِكَ الذِينَ سَمَّى اللهُ، فَاحْذَرُوهُمْ\".\nهذا الحديث أخرجه مسلم وأبو داود والترمذي، قال الترمذي: قد روى هذا الحديث غير واحد عن ابن أبي مليكة بإسقاط القاسم، وإنما ذكره يزيد بن إبراهيم عنه فيه. وعبد الله بن عبيد الله بن أبي مليكة سمع من عائشة أيضا (^١).\nقلت: قد تابعه حماد بن سلمة، كما أفاده الإسماعيلي، وقد ذكره للاستشهاد على موافقة يزيد، وذكرهما ابن أبي حاتم (^٢)، ورواه الطبري من حديث حماد، عن عبد الرحمن بن القاسم، عن أبيه عنها (^٣).\nوقوله: \"أولئك الذين سمى الله\" قال ابن عباس: هم الخوارج. وفي الحديث التحذير من مخالطة أهل الزيغ والبدع ومن تتبع المشكلات المشكلة، أما من سأل عما أشكل عليه من هذا للاسترشاد، وتلطف في ذلك فلا بأس عليه، وجوابه واجبٌ، والأولى لا يجاب بل يزجر ويعذر كما فعل عمر بصبيغ بن عسل، فإنه ضربه؛ لأنه بلغه أنه يتبع المتشابه (^٤). وقرأ عبد الله: (إن تأويله إلا عند الله) وقرأ أبي بن كعب: (ويقول الراسخون) (^٥).\n_________\n(^١) رواه مسلم (٢٦٦٥) كتاب العلم، باب النهي عن اتباع متشابه القرآن والتحذير من متبعيه والنهي عن الاختلاف. وأبو داود (٤٥٩٨) والترمذي (٢٩٩٣، ٢٩٩٤).\n(^٢) \"تفسير ابن أبي حاتم\" ٢/ ٥٩٥ ووقع فيه موقوفًا على القاسم.\n(^٣) \"تفسير الطبري\" ٣/ ١٧٩.\n(^٤) رواها مالك في \"الموطأ\" ٢٨٢ عن ابن عباس. والدارمي عن سليمان بن يسار ١/ ٢٥٢ (١٤٦).\n(^٥) ذكرهما جميعًا الطبري في \"تفسيره\" ٣/ ١٨٤.","vol":"22","page":139},{"text":"<span data-type='title' id=toc-2594>٢ - قوله: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ [آل عمران: ٣٦]</span>\n٤٥٤٨ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «مَا مِنْ مَوْلُودٍ يُولَدُ إِلاَّ وَالشَّيْطَانُ يَمَسُّهُ حِينَ يُولَدُ، فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّ الشَّيْطَانِ إِيَّاهُ، إِلاَّ مَرْيَمَ وَابْنَهَا». ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: وَاقْرَءُوا إِنْ شِئْتُمْ ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾. [انظر: ٣٢٨٦ - مسلم: ٢٣٦٦ - فتح: ٨/ ٢١٢].\nذكر فيه حديث أَبِي هُرَيْرَةَ: \"مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا وَالشَّيْطَانُ يَمَسُّهُ، إِلَّا مَرْيَمَ وَابْنَهَا\" .. الحديث.\nسلف في مناقبها، بعلو درجة.\nوالاستهلال: البكاء، ومنه الإهلال بالحج وهو: رفع الصوت بالتلبية.\nوقيل: النطق. وأخذ العلماء من هذا الحديث أن من لم يستهل فلا حياة له.","vol":"22","page":140},{"text":"<span data-type='title' id=toc-2595>٣ - قوله: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ﴾ [آل عمران: ٧٧]</span>\n: لَا خَيْرَ. ﴿أَلِيمٌ﴾ [آل عمران: ٧٧]: مُؤْلِمٌ مِنَ الأَلَمِ، وَهوَ فِي مَوْضِعِ مُفْعِلٍ.\n\n٤٥٤٩ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ حَلَفَ يَمِينَ صَبْرٍ لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ؛ لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ». فَأَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ فِي الآخِرَةِ﴾ [آل عمران: ٧٧] إِلَى آخِرِ الآيَةِ.\n\n٤٥٥٠ - قَالَ: فَدَخَلَ الأَشْعَثُ بْنُ قَيْسٍ وَقَالَ: مَا يُحَدِّثُكُمْ أَبُو عَبْدِ الرَّحْمَنِ؟ قُلْنَا: كَذَا وَكَذَا. قَالَ: فِيَّ أُنْزِلَتْ. كَانَتْ لِي بِئْرٌ فِي أَرْضِ ابْنِ عَمٍّ لِي، قَالَ النَّبِيُّ - ﷺ -: «بَيِّنَتُكَ أَوْ يَمِينُهُ» فَقُلْتُ: إِذًا يَحْلِفَ يَا رَسُولَ اللهِ. فَقَالَ النَّبِيُّ - ﷺ -: «مَنْ حَلَفَ عَلَى يَمِينِ صَبْرٍ يَقْتَطِعُ بِهَا مَالَ امْرِئٍ مُسْلِمٍ وَهْوَ فِيهَا فَاجِرٌ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانٌ». [انظر: ٢٣٥٦، ٢٣٥٧ - مسلم: ١٣٨ - فتح: ٨/ ٢١٢]\n\n٤٥٥١ - حَدَّثَنَا عَلِيٌّ -هُوَ ابْنُ أَبِي هَاشِمٍ- سَمِعَ هُشَيْمًا، أَخْبَرَنَا الْعَوَّامُ بْنُ حَوْشَبٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى - ﵄ - أَنَّ رَجُلًا أَقَامَ سِلْعَةً فِي السُّوقِ فَحَلَفَ فِيهَا لَقَدْ أَعْطَى بِهَا مَا لَمْ يُعْطَهُ. لِيُوقِعَ فِيهَا رَجُلًا مِنَ الْمُسْلِمِينَ، فَنَزَلَتْ ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾. [آل عمران: ٧٧] إِلَى آخِرِ الآيَةِ.\n\n٤٥٥٢ - حَدَّثَنَا نَصْرُ بْنُ عَلِيِّ بْنِ نَصْرٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دَاوُدَ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ أَنَّ امْرَأَتَيْنِ كَانَتَا تَخْرِزَانِ فِي بَيْتٍ -أَوْ فِي الْحُجْرَةِ- فَخَرَجَتْ إِحْدَاهُمَا وَقَدْ أُنْفِذَ بِإِشْفًى فِي كَفِّهَا، فَادَّعَتْ عَلَى الأُخْرَى، فَرُفِعَ إِلَى ابْنِ عَبَّاسٍ، فَقَالَ","vol":"22","page":141},{"text":"ابْنُ عَبَّاسٍ قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ يُعْطَى النَّاسُ بِدَعْوَاهُمْ؛ لَذَهَبَ دِمَاءُ قَوْمٍ وَأَمْوَالُهُمْ». ذَكِّرُوهَا بِاللهِ وَاقْرَءُوا عَلَيْهَا ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ﴾ [آل عمران: ٧٧]. فَذَكَّرُوهَا فَاعْتَرَفَتْ، فَقَالَ ابْنُ عَبَّاسٍ: قَالَ النَّبِيُّ - ﷺ -: «الْيَمِينُ عَلَى الْمُدَّعَى عَلَيْهِ». [انظر: ٢٥١٤ - مسلم: ١٧١١ - فتح: ٨/ ٢١٣]\nثم ذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث عبد الله بن مسعود: \"مَنْ حَلَفَ يَمِينَ صَبْرٍ\" .. الحديث. تقدم في الشهادات مفرقًا (^١).\nويمين الصبر: أن يحبس السلطان الرجل على اليمين حتى يحلف بها. ولو حلف من غير إحلاف ما قيل: حلف صبرًا. والصبر أن يأخذ يمين الإسلام، أن يقول: صبرت يمينه، أي: حلفه بالله فهذا القسم.\nالحديث الثاني:\nحديث عبد الله بن أبي أوفى السالف في البيع في باب: ما يكره من الحلف في البيع (^٢).\nالحديث الثالث:\nحديث ابن أَبِي مُلَيْكَةَ أَنَّ امْرَأَتَيْنِ كَانَتَا تَخْرِزَانِ فِي البَيْتِ -أَوْ فِي الحُجْرَةِ- فَخَرَجَتْ إِحْدَاهُمَا وَقَدْ أُنْفِذَ بِإِشْفًى فِي كَفِّهَا، فَادَّعَتْ عَلَى الأُخْرى، فَرُفِعَت إِلَى ابن عَبَّاسٍ، فَقَالَ ابن عَبَّاسٍ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْ يُعْطَى النَّاسُ بِدَعْوَاهُمْ\" .. الحديث.\n_________\n(^١) سلف برقم (٢٦٦٦، ٢٦٦٧) باب: سؤال الحاكم المدعي هل لك بينة قبل اليمين.\n(^٢) سلف في البيوع برقم (٢٠٨٨).","vol":"22","page":142},{"text":"وفي آخره \"الْيَمِينُ عَلَى المُدَّعَى عَلَيْهِ\". وسلف في الشهادات مختصرًا أنه - ﷺ - قضى باليمين على المدعى عليه (^١). وأخرجه في الشركة أيضا (^٢). ومسلم والأربعة (^٣).\nوتخرزان: بضم الراء وكسرها. والإشفى: المثقب. والهمزة فيه زائدة، وهو الذي (تخرزه) (^٤) الأساكفة، وهو السقاء. والمزادة وما أشبههما، والمخصف: النعل.\nواحتج بهذا الحديث من نفى القسامة وهم أهل العراق، وقالوا: يحلف المدعى عليه في كل شيء، والأحاديث السالفة ترد عليهم، كقوله: \"أتحلفون وتستحقون دم قاتلكم أو صاحبكم؟ \" (^٥). وحمل هذا الحديث بعض المالكية على عدم اللوث.\nوقوله: \"اليمين على المدعى عليه\" أي: فإن نكل حلف المدعي. وقال قوم: لا يحلف، واختلفوا هل يغرم المدعى عليه إذا نكل ويسجن.\n_________\n(^١) سلف برقم (٢٦٦٨) باب: اليمين على المدعى عليه.\n(^٢) سلف برقم (٢٥١٤).\n(^٣) أخرجه مسلم (١٧١١) كتاب الأقضية، باب اليمين على المدعى عليه. وأبو داود (٣٦١٩)، والترمذي (١٣٤٢)، النسائي ٨/ ٢٤٨ - ٢٤٩ وابن ماجه (٢٣٢١).\n(^٤) في الأصل أعلاها: كذا، وعليها تعليق في الحاشية نصه: لعله: تخرز به.\n(^٥) سلف برفم (٧١٧٣) كتاب الجزية، باب الموادعة والمصالحة مع المشركين بالمال وغيره.","vol":"22","page":143},{"text":"<span data-type='title' id=toc-2596>٤ - قوله: ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللهَ﴾ [ال عمران: ٦٤]</span>\nسَوَاءٌ: قَصْدٌ.\n\n٤٥٥٣ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، عَنْ هِشَامٍ، عَنْ مَعْمَرٍ. وَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ: حَدَّثَنِي ابْنُ عَبَّاسٍ قَالَ: حَدَّثَنِي أَبُو سُفْيَانَ مِنْ فِيهِ إِلَى فِي قَالَ: انْطَلَقْتُ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللهِ - ﷺ -، قَالَ - فَبَيْنَا أَنَا بِالشَّأْمِ إِذْ جِيءَ بِكِتَابٍ مِنَ النَّبِيِّ - ﷺ - إِلَى هِرَقْلَ، قَالَ: وَكَانَ دِحْيَةُ الْكَلْبِيُّ جَاءَ بِهِ فَدَفَعَهُ إِلَى عَظِيمِ بُصْرَى، فَدَفَعَهُ عَظِيمُ بُصْرَى إِلَى - هِرَقْلَ، قَالَ: فَقَالَ هِرَقْلُ: هَلْ هَا هُنَا أَحَدٌ مِنْ قَوْمِ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ فَقَالُوا: نَعَمْ. قَالَ: فَدُعِيتُ فِي نَفَرٍ مِنْ قُرَيْشٍ فَدَخَلْنَا عَلَى هِرَقْلَ، فَأُجْلِسْنَا بَيْنَ يَدَيْهِ فَقَالَ: أَيُّكُمْ أَقْرَبُ نَسَبًا مِنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ فَقَالَ أَبُو سُفْيَانَ: فَقُلْتُ أَنَا. فَأَجْلَسُونِي بَيْنَ يَدَيْهِ، وَأَجْلَسُوا أَصْحَابِي خَلْفِي، ثُمَّ دَعَا بِتُرْجُمَانِهِ، فَقَالَ: قُلْ لَهُمْ: إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ، فَإِنْ كَذَبَنِي؛ فَكَذِّبُوهُ.\nقَالَ أَبُو سُفْيَانَ: وَايْمُ اللهِ، لَوْلَا أَنْ يُؤْثِرُوا عَلَيَّ الْكَذِبَ لَكَذَبْتُ. ثُمَّ قَالَ لِتُرْجُمَانِهِ: سَلْهُ كَيْفَ حَسَبُهُ فِيكُمْ؟ قَالَ: قُلْتُ: هُوَ فِينَا ذُو حَسَبٍ. قَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ؟ قَالَ: قُلْتُ: لَا. قَالَ: فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ لَا. قَالَ: أَيَتَّبِعُهُ أَشْرَافُ النَّاسِ أَمْ ضُعَفَاؤُهُمْ؟ قَالَ: قُلْتُ: بَلْ ضُعَفَاؤُهُمْ. قَالَ: يَزِيدُونَ أَوْ يَنْقُصُونَ؟ قَالَ: قُلْتُ: لَا بَلْ يَزِيدُونَ. قَالَ: هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ، بَعْدَ أَنْ يَدْخُلَ فِيهِ، سَخْطَةً لَهُ؟ قَالَ: قُلْتُ: لَا. قَالَ: فَهَلْ قَاتَلْتُمُوهُ؟ قَالَ: قُلْتُ: نَعَمْ. قَالَ: فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؛ قَالَ: قُلْتُ: تَكُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالًا، يُصِيبُ مِنَّا وَنُصِيبُ مِنْهُ. قَالَ: فَهَلْ يَغْدِرُ؟ قَالَ: قُلْتُ: لَا وَنَحْنُ مِنْهُ فِي هَذِهِ الْمُدَّةِ لَا نَدْرِى مَا هُوَ","vol":"22","page":144},{"text":"صَانِعٌ فِيهَا. قَالَ: وَاللهِ مَا أَمْكَنَنِي مِنْ كَلِمَةٍ أُدْخِلُ فِيهَا شَيْئًا غَيْرَ هَذِهِ. قَالَ: فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ؟ قُلْتُ: لَا.\nثُمَّ قَالَ لِتُرْجُمَانِهِ: قُلْ لَهُ: إِنِّي سَأَلْتُكَ عَنْ حَسَبِهِ فِيكُمْ، فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو حَسَبٍ، وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي أَحْسَابِ قَوْمِهَا، وَسَأَلْتُكَ: هَلْ كَانَ فِي آبَائِهِ مَلِكٌ؟ فَزَعَمْتَ أَنْ لَا فَقُلْتُ: لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ؛ قُلْتُ: رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ. وَسَأَلْتُكَ: عَنْ أَتْبَاعِهِ أَضُعَفَاؤُهُمْ أَمْ أَشْرَافُهُمْ؟ فَقُلْتَ بَلْ ضُعَفَاؤُهُمْ، وَهُمْ أَتْبَاعُ الرُّسُلِ. وَسَأَلْتُكَ: هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَزَعَمْتَ أَنْ لَا، فَعَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ ثُمَّ يَذْهَبَ فَيَكْذِبَ عَلَى اللهِ. وَسَأَلْتُكَ: هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ؟ فَزَعَمْتَ أَنْ لَا، وَكَذَلِكَ الإِيمَانُ إِذَا خَالَطَ بَشَاشَةَ الْقُلُوبِ، وَسَأَلْتُكَ: هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ؟ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ، وَسَأَلْتُكَ: هَلْ قَاتَلْتُمُوهُ؟ فَزَعَمْتَ أَنَّكُمْ قَاتَلْتُمُوهُ فَتَكُونُ الْحَرْبُ بَيْنَكُمْ وَبَيْنَهُ سِجَالًا، يَنَالُ مِنْكُمْ وَتَنَالُونَ مِنْهُ، وَكَذَلِكَ الرُّسُلُ تُبْتَلَى، ثُمَّ تَكُونُ لَهُمُ الْعَاقِبَةُ، وَسَأَلْتُكَ: هَلْ يَغْدِرُ؟ فَزَعَمْتَ أَنَّهُ لَا يَغْدِرُ، وَكَذَلِكَ الرُّسُلُ لَا تَغْدِرُ، وَسَأَلْتُكَ: هَلْ قَالَ أَحَدٌ هَذَا الْقَوْلَ قَبْلَهُ؟ فَزَعَمْتَ أَنْ لَا، فَقُلْتُ: لَوْ كَانَ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ؟ قُلْتُ: رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ. قَالَ: ثُمَّ قَالَ: بِمَ يَأْمُرُكُمْ؟ قَالَ: قُلْتُ: يَأْمُرُنَا بِالصَّلَاةِ وَالزَّكَاةِ وَالصِّلَةِ وَالْعَفَافِ. قَالَ: إِنْ يَكُ مَا تَقُولُ فِيهِ حَقًّا؛ فَإِنَّهُ نَبِيٌّ، وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ، وَلَمْ أَكُ أَظُنُّهُ مِنْكُمْ، وَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لأَحْبَبْتُ لِقَاءَهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ، وَلَيَبْلُغَنَّ مُلْكُهُ مَا تَحْتَ قَدَمَي. قَالَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ - فَقَرَأَهُ، فَإِذَا فِيهِ «بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ، إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلَامِ، أَسْلِمْ تَسْلَمْ، وَأَسْلِمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ، وَ﴿قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ﴾. [آل عمران: ١٦٤] إِلَى قَوْلِهِ: ﴿اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾ [آل عمران: ٦٤] \".","vol":"22","page":145},{"text":"فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ ارْتَفَعَتِ الأَصْوَاتُ عِنْدَهُ، وَكَثُرَ اللَّغَطُ، وَأُمِرَ بِنَا فَأُخْرِجْنَا. قَالَ: فَقُلْتُ لأَصْحَابِي حِينَ خَرَجْنَا: لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ، أَنَّهُ لَيَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ، فَمَا زِلْتُ مُوقِنًا بِأَمْرِ رَسُولِ اللهِ - ﷺ - أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ عَلَيَّ الإِسْلَامَ. قَالَ الزُّهْرِيُّ: فَدَعَا هِرَقْلُ عُظَمَاءَ الرُّومِ فَجَمَعَهُمْ فِي دَارٍ لَهُ فَقَالَ يَا مَعْشَرَ الرُّومِ، هَلْ لَكُمْ فِي الْفَلَاحِ وَالرَّشَدِ آخِرَ الأَبَدِ، وَأَنْ يَثْبُتَ لَكُمْ مُلْكُكُمْ قَالَ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الأَبْوَابِ، فَوَجَدُوهَا قَدْ غُلِقَتْ، فَقَالَ عَلَيَّ بِهِمْ. فَدَعَا بِهِمْ فَقَالَ: إِنِّي إِنَّمَا اخْتَبَرْتُ شِدَّتَكُمْ عَلَى دِينِكُمْ، فَقَدْ رَأَيْتُ مِنْكُمُ الَّذِي أَحْبَبْتُ. فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح: ٨/ ٢١٤]\nثم ساق حديث أبي سفيان مع هرقل السالف في الإيمان فراجعه (^١).\nوالمراد بالكلمة القصد، فيها شرح، وقد فسرها بقوله: ﴿أَلَّا نَعْبُدَ إِلَّا اللهَ﴾ وقال في \"الكشاف\" في ﴿سَوَاءٍ﴾: مستوية (^٢).\nواستدل به القاضي عبد الوهاب على جواز قراءة الجنب الآية والآيتين خلافًا لأبي حنيفة والشافعي (^٣)، وقد أسلفنا هناك مثله في متن الحديث. وجزم ابن التين هنا أن المراد بالأريسيين أتباع عبد الله بن أريس، كان في الزمن الأول، بُعث إليهم فقتله هذا الرجل وأتباعه الذين بايعوه على مخالفة نبيهم، فكأنه قال: إن خالفت إنكم الذين خالفوا نبيهم، قال: وأنكر هذا؛ لأن أكثر الأمم أنكرت ما جاءت أنبياؤهم. قال: والأريسيون في اللغة: الملوك، وقيل: العلماء، وقيل: الأجير، وقال ابن فارس: الزراعون، وهي شاميَّة، الواحد أريس (^٤)، وقد أسلفنا ذلك واضحًا.\n_________\n(^١) سلف في الإيمان برقم (٥١).\n(^٢) انظر \"الكشاف\" ١/ ٣٢٦.\n(^٣) \"المعونة\" ١/ ٥٢ - ٥٣.\n(^٤) \"مجمل اللغة\" ١/ ٩١ مادة: (أرس).","vol":"22","page":146},{"text":"<span data-type='title' id=toc-2597>٥ - قوله: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢]</span> (^١)\n٤٥٥٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ كَانَ أَبُو طَلْحَةَ أَكْثَرَ أَنْصَارِيٍّ بِالْمَدِينَةِ نَخْلًا، وَكَانَ أَحَبَّ أَمْوَالِهِ إِلَيْهِ بَيْرُحَاءٍ، وَكَانَتْ مُسْتَقْبِلَةَ الْمَسْجِدِ، وَكَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُهَا وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّبٍ، فَلَمَّا أُنْزِلَتْ ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] قَامَ أَبُو طَلْحَةَ فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ اللهَ يَقُولُ ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] وَإِنَّ أَحَبَّ أَمْوَالِى إِلَيَّ بَيْرُحَاءٍ، وَإِنَّهَا صَدَقَةٌ لِلَّهِ، أَرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ اللهِ، فَضَعْهَا يَا رَسُولَ اللهِ حَيْثُ أَرَاكَ اللهُ. قَالَ رَسُولُ اللهِ - ﷺ - «بَخْ، ذَلِكَ مَالٌ رَايِحٌ، ذَلِكَ مَالٌ رَايِحٌ، وَقَدْ سَمِعْتُ مَا قُلْتَ، وَإِنِّي أَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِين\". . قَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُولَ اللهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ. قَالَ عَبْدُ اللهِ بْنُ يُوسُفَ، وَرَوْحُ بْنُ عُبَادَةَ: «ذَلِكَ مَالٌ رَابِحٌ». حَدَّثَنِي يَحْيَى بْنُ يَحْيَى قَالَ: قَرَأْتُ عَلَى مَالِكٍ «مَالٌ رَايِحٌ». [انظر: ١٤٦١ - مسلم: ٩٩٨ - فتح: ٨/ ٢٢٣]\n\n٤٥٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ قَالَ: حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ فَجَعَلَهَا لِحَسَّانَ وَأُبِيٍّ، وَأَنَا أَقْرَبُ إِلَيْهِ، وَلَمْ يَجْعَلْ لِي مِنْهَا شَيْئًا. [انظر: ١٤٦١ - مسلم: ٩٩٨ - فتح: ٨/ ٢٢٣]\nذكر فيه حديث أنس - ﵁ -: كَانَ أَبُو طَلْحَةَ أَكْثَرَ أَنْصَارِيٍّ بِالْمَدِينَةِ نَخْلًا، وَكَانَ أَحَبَّ أَمْوَالِهِ إِلَيْهِ بَيْرُحَاءٍ .. الحديث.\nسلف في الزكاة، وأخرجه أيضا في الوصايا والأشربة والوكالة (^١)،\n_________\n(^١) سلف في الزكاة برقم (١٤٦١) باب الزكاة على الأقارب، وفي الوصايا برقم (٢٧٥٢) باب: إذا وقف أو أوصى لأقاربه، ومن الأقارب وفي الوكالة برقم (٢٣١٨) باب: إذا قال الرجل لوكيله: ضعه حيث أراك الله. وفي الأشربة برقم (٥٦١١) باب: استعذاب الماء.","vol":"22","page":147},{"text":"وأخرجه مسلم والنسائي (^١).\nثم قال البخاري: وقَالَ عَبْدُ اللهِ بْنُ يُوسُفَ، وَرَوْحُ بْنُ عُبَادَةَ: \"ذَلِكَ مَاذ رَابِحٌ\". حَدَّثَنِي يَحْيَى بْنُ يَحْيَى قَالَ: قَرَأْتُ على مَالِكٍ: \"مَالٌ رَايحٌّ\".\nوقد سلفت رواية عبد الله مسندة هناك (^٢)، ومرادها: أجرها مضاعفة، ورواية \"رايح\" تروح على صاحبها بالأجر.\nوبيرحاء ذكرنا فيها أوجهًا عشرة منها المد والقصر فراجعه، وبخ: كلمة تقال عند مدح الشيء.\nقال ابن فارس: وربما قالوا: (أخ) (^٣).\nوقوله: (وقسمها أبو طلحة في أقاربه وبني عمه) روي عن أنس أنه قسمها بين أُبَي وحسان.\nوالبر هنا: الجنة. قاله ابن عباس وجماعات.\nوعن مقاتل: التقوى (^٤).\nوقال غيره: الثواب.\nوقرأ ابن مسعود: (حتى تنفقوا بعض ما تحبون) وهو يدل على أن [(من) في] (^٥) ﴿مِّمَّا﴾ للتبعيض (^٦).\n_________\n(^١) أخرجه مسلم (٩٩٨) كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد والوالدين ولو كانوا مشركين. والنسائي في \"الكبرى\" ٦/ ٣١٢.\n(^٢) سلفت برقم (١٤٦١) كتاب الزكاة، باب الزكاة على الأقارب.\n(^٣) \"المجمل\" ١/ ١١١ [بخ]، وفيه: ربما قالوا: بَخٍ والمثبت ما في الأصل.\n(^٤) \"تفسير البغوي\" ٢/ ٦٦.\n(^٥) زيادة يقتضيها السياق أثبتناها من \"الكشاف\".\n(^٦) \"تفسير ابن أبي حاتم\" ١/ ٧٠٣ (٣٨١٠)، انظر: \"الكشاف\" ١/ ٣٤٠.","vol":"22","page":148},{"text":"قال محمد بن المنكدر فيما رواه عبد: لما نزلت هذِه الآية جاء زيد بن حارثة بفرس له لم يكن له مال أحب إليه منه. -قلت: سبل (^١). فيما ذكره ابن أبي حاتم في \"تفسيره\"-. فقال: يا رسول الله، هذِه صدقة، فحمل عليها أسامة فرأى ذلك في وجهه فقال: \"إن الله قد قبلها منك\" (^٢).\n_________\n(^١) هو اسم فرس زيد بن حارثة.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٧٠٤ (٣٨١٤).","vol":"22","page":149},{"text":"<span data-type='title' id=toc-2598>٦ - قوله: ﴿قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾ [آل عمران: ٩٣]</span>\n٤٥٥٦ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ الْيَهُودَ جَاءُوا إِلَى النَّبِيِّ - ﷺ - بِرَجُلٍ مِنْهُمْ وَامْرَأَةٍ قَدْ زَنَيَا، فَقَالَ لَهُمْ: «كَيْفَ تَفْعَلُونَ بِمَنْ زَنَى مِنْكُمْ؟». قَالُوا: نُحَمِّمُهُمَا وَنَضْرِبُهُمَا. فَقَالَ: «لَا تَجِدُونَ فِي التَّوْرَاةِ الرَّجْمَ؟». فَقَالُوا: لَا نَجِدُ فِيهَا شَيْئًا. فَقَالَ لَهُمْ عَبْدُ اللهِ بْنُ سَلَامٍ: كَذَبْتُمْ ﴿فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾ فَوَضَعَ مِدْرَاسُهَا الَّذِي يُدَرِّسُهَا مِنْهُمْ كَفَّهُ عَلَى آيَةِ الرَّجْمِ، فَطَفِقَ يَقْرَأُ مَا دُونَ يَدِهِ وَمَا وَرَاءَهَا، وَلَا يَقْرَأُ آيَةَ الرَّجْمِ، فَنَزَعَ يَدَهُ عَنْ آيَةِ الرَّجْمِ فَقَالَ مَا هَذِهِ؟ فَلَمَّا رَأَوْا ذَلِكَ قَالُوا: هِيَ آيَةُ الرَّجْمِ. فَأَمَرَ بِهِمَا فَرُجِمَا قَرِيبًا مِنْ حَيْثُ مَوْضِعُ الْجَنَائِزِ عِنْدَ الْمَسْجِدِ، فَرَأَيْتُ صَاحِبَهَا يَجْنَأُ عَلَيْهَا يَقِيهَا الْحِجَارَةَ. [انظر: ١٣٢٩ - مسلم: ١٦٩٩ - فتح: ٨/ ٢٢٤]\nذكر فيه حديث ابن عمر ﵄: أنَّ اليَهُودَ جَاءُوا إِلَى النَّبِيِّ - ﷺ - بِرَجُلٍ مِنْهُمْ وَامْرَأَةٍ قَدْ زَنَيَا: الحديث بطوله.\nوظاهر إيراده أن الآية نزلت في اليهود، فإن سياق الحديث أن عبد الله بن سلام قال لليهود: كذبتم ﴿فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾ والذي ذكره أهل التفسير: إسرائيل كان اشتكى عرق النسا، فكان له صياح فقال: لئن أبرأني الله لا أكلت عرقا (^١).\n_________\n(^١) رواه ابن جرير في \"تفسيره\" ٣/ ٣٥٢، وابن أبي حاتم في \"تفسيره\" ٣/ ٧٠٥ وعبد الرزاق في \"تفسيره\" ١/ ١٣٢ من طريق سعيد بن جبير عن ابن عباس، وأورده السيوطي في \"الدر المنثور\" ٢/ ٩١ وعزاه لعبد بن حميد والفريابي والبيهقي وابن المنذر والحاكم.","vol":"22","page":150},{"text":"وفي رواية: فجعل بنوه بعد ذلك يتتبعون العروق يخرجونها من اللحم. وقيل: حرم على نفسه الأنعام، وقيل: لحوم الإبل وألبانها، فقالت اليهود له: حرم علينا هذا في التوراة، فأكذبهم الله وأخبر أن إسرائيل حرمه على نفسه من قبل أن تنزل التوراة، ودعاهم إلى إحضارها (^١).\nوحديث الباب سلف ويأتي في الحدود (^٢) أيضًا، واسم المرأة الزانية: بُسرة كما نبه عليه السهيلي (^٣).\nونذكر هنا جملة من فوائده:\nالأولى: أن الإسلام ليس شرطًا في الإحصان، وعند مالك: لا يصح إحصان الكافر (^٤)، قال: وإنما رجمهما؛ لأنهما لم يكونا أهل ذمة (^٥)، أي: بل أهل حرب، وكذا ذكره الطبري.\nقال ابن التين: يريد أنه لو قدر على قتل جميعهم لقتل؛ لأن الجزية لم تكن نزلت حينئذ. وقال ابن القاسم: كانا من أهل فدك وخيبر حربًا لرسول الله - ﷺ - يوم ذاك (^٦).\nوقال أبو هريرة -فيما رواه ابن إسحاق عن الزهري، عن المديني عنه-: كان هذا حين قدم الرسول - ﷺ - المدينة.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٣/ ٣٥١.\n(^٢) سلف في الجنائز برقم (١٣٢٩) باب: الصلاة على الجنائز بالمصلى والمسجد، وسيأتي برقم (٦٨١٩)، باب: الرجم في البلاط.\n(^٣) \"الروض الأنف\" ٢/ ٢٩٨.\n(^٤) انظر: \"المدونة\" ٣/ ٣٨٦، ٢/ ٢٢١، \"القبس\" لابن العربي ٣/ ١٠١٧، \"مختصر ابن الحاجب\" ص ٣٣٨.\n(^٥) \"المنتقى\" ٧/ ١٣٣، \"أحكام القرآن\" لابن العربي ٢/ ٦٢١.\n(^٦) انظر: \"أحكام القرآن\" لابن العربي ٢/ ٦٢١","vol":"22","page":151},{"text":"قال مالك: ولو كانا أهل ذمة لم يسألهم كيف الحكم فيهم، ولا حكم عليهم بقول أساقفتهم (^١).\nوفيه نظر؛ لأن سؤالهم كان كإلزام، فإن قوله لهم: \"كيف تفعلون؟ \" لم يرد به تقليدهم ولا معرفة الحكم بينهم، وإنما المراد: إلزامهم بما يعتقدون في كتابهم، ولعله قد أوحي إليه أن الرجم في التوراة الموجودة في أيديهم لم يغيروها كما غيروا غيره، أو أنه أخبره من أسلم منهم.\nوقال النووي: هذا تأويل غير جيد؛ لأنهما كانا من أهل المدينة، ولأنه رجم المرأة، والنساء الحربيات لا يجوز قتلهن مطلقًا (^٢).\nالثانية: الحكم بين أهل الذمة، والأصح عندنا وجوبه وفاقًا لأبي حنيفة، وهو قول الزهري وعمر بن عبد العزيز والحكم، وروي عن ابن عباس (^٣).\nوقال القرطبي: فإن كان ما رفعه إلى الإمام ظلمًا كالقتل والغصب بينهم، فلا خلاف بينهم بعد، ثم حكى الخلاف فيما عداه، ونقل عن مالك والشافعي أنه بالخيار بين الحكم بينهم وتركه، غير أن مالكًا يرى الإعراض أولى، ثم يذكر عن الشافعي أنه لا يحكم بينهم في الحدود (^٤).\n_________\n(^١) انظر: \"المدونة\" ٣/ ٣٨٦، \"أحكام القرآن\" لابن العربي ٢/ ٦٢١، \"طرح التثريب\" ٨/ ٣.\n(^٢) \"مسلم بشرح النووي\" ١١/ ٢٠٨.\n(^٣) انظر: \"شرح معاني الآثار\" ٤/ ١٤١، \"أحكام القرآن\" للجصاص ٢/ ٦١٠، \"الأم\" ٤/ ١٢٩ - ١٣٠، \"البيان\" ١٢/ ٢٨٣ - ٢٨٤.\n(^٤) \"المفهم\" ٥/ ١١٠، وانظر: \"المدونة\" ٣/ ٣٨٦، \"الأم\" ٤/ ١٢٩ - ١٣٠.","vol":"22","page":152},{"text":"الثالثة: معنى (نحممهما) نسود وجوههما بالحُمم -بضم الحاء المهملة وهو الفحم، وروي: (نحملهما) -بحاء مهملة ولام- أي: نحملهما على شيء ليظهروا، وبالجيم بدلها، أي: نجعلهما على جمل. وقال الداودي: نحممهما: يركبان ويردفان أحدهما إلى الآخر، نجبيهم والتجبية هي أن يحملا على حمار، وتقابل أقفيتهما ويطاف بهما، وعن أبي هريرة - ﵁ -: ويضرب مائة بحبل مطلي بقار (^١).\nالرابعة: قوله: (فوضع مدراسها الذي يدرسها منهم كفه على آية الرجم)، يريد صاحب دراسة كتبهم، ومِفعل ومفعال من أبنية المبالغة، وهو عبد الله بن صوري -بضم الصاد وسكون الواو، وكسر الراء وفتحها- ولأبي داود: \"ائتوني بأعلم رجل منكم\" فأتوه بابني صوريا، ولعلهما -كما قال ابن المنذر-: عبد الله هذا وكنانة بن صوريا (^٢)، ويكون بناهما على لفظ أحدهما، أو يكون عبد الله يقال فيه أيضًا: ابن صوريا، وكان عبد الله أعلم من بقي من الأحبار بالتوراة، ثم كفر بعد ذلك، وزعم السهيلي أنه أسلم (^٣) (^٤).\nالخامسة: في أبي داود أنه - ﵇ - رجمهما بالبينة (^٥)، فإن صح -كما قال ابن عبد البر- فيكون الشهود مسلمين (^٦)، وإلا فينبغي أن يكون أقرا.\n_________\n(^١) رواه أبو داود في \"سننه\" (٤٤٥١) وقال المنذري في \"مختصره\" ٦/ ٢٦٥: وفيه أيضًا مجهول.\n(^٢) رواه أبو داود (٤٤٥٢).\n(^٣) جاء في هامش الأصل: ذكر السهيلي ذلك عن النقاش ولكن لم يضعفه.\n(^٤) ما جاء في \"الروض الأنف\" ليس من زعمه؛ بل قال هو في \"كتابه\" ٢/ ٢٨٩: ذكر النقاش أنه أسلم لما تحقق من صفات النبي - ﷺ - في التوراة، وأنه هو، وليس في \"سيرة ابن اسحاق\" ذكر إسلامه.\n(^٥) رواه أبو داود (٤٤٥٢).\n(^٦) \"الاستذكار\" ٢٤/ ٢٠.","vol":"22","page":153},{"text":"وعند أبي حنيفة: إذا تزوج المسلم ذمية بشهادة ذميين جاز (^١)، والجمهور: لا (^٢). قال القرطبي: إن الكافر لا تقبل شهادته مطلقا ولو على كافر، سواء الحدود وغيرها. الحضر والسفر. وقبل شهادتهم جماعة من الناس وأهل الظاهر إذا لم يوجد مسلمون.\nالسادسة: قوله: (فرجمهما قريبًا من حيث موضع الجنائز) في المسجد، وفي رواية: (عند البلاط) (^٣) وهما متقاربان.\nوقوله: (فرأيت صاحبها يَحنِي عليها يقيها الحجارة) وفي رواية: (يجنأ) بالهمز ثلاثي. أي: يميل ويعطف، وهو بالجيم. وعن الخطابي أن المحفوظ بالحاء أي: المهملة، أي: يكب عليها. يقال: حنا يحنو حنوًا (^٤). وفي الحديث أن أبا بكر دعا أبا ذر يحني عليه. قال ابن الأثير: بالجيم بمعنى: أكب عليه. وقيل: هو مهموز، وقيل: الأصل فيه الهمز من جنأ يجنؤ ثم يخفف يقال: جنا وجانا إذا أكب عليه (^٥). ورواه بعضهم كما قال المنذري بضم الياء، وروي (يجانيء) من [جانأ] (^٦) يجانئ ويجنئ بالهمز أي: ركع، وروي بفتح الحاء المهملة وتشديد النون. وفي \"أطراف الموطأ\" .. يقيد أكثر الرواة يجني من غير همز. وقال يحيى بن يحيى وطائفة: يَحنَى بالحاء المهملة وبغير همز، وهو أقرب إلى الصواب. وقال البيهقي:\n_________\n(^١) \"الهداية\" ١/ ٢٠٧.\n(^٢) انظر: \"البيان\" ٩/ ٢٢٥، \"المغني\" ٩/ ٣٤٩.\n(^٣) ستأتي برقم (٦٨١٩) كتاب: الحدود، باب: الرجم في البلاط.\n(^٤) \"معالم السنن\" ٣/ ٢٨١. وانظر: \"أعلام الحديث\" ٣/ ١٦١٦، ١٨٢٨، \"معالم السنن\" ٣/ ٢٨١.\n(^٥) انظر: \"النهاية في غريب الحديث والأثر\" ١/ ٣٠٢، ٣١٠، ٤٥٤.\n(^٦) ساقطة من الأصل والمثبت يستقيم به السياق.","vol":"22","page":154},{"text":"أهل الحديث رووه (يحني) وأهل اللغة بالجيم. وقال الهروي: هو بحاء أي: يُكِب، يقال: أحنى عليه إذا أكب عليه يقيه شيئًا، وقيل: هو بالخاء المعجمة وأنشد: -الذي يخني على لبد- أي: أكب عليه الدهر. فهذِه روايات، وقد سلف التنبيه عليها.\nالسابعة: فيه أن أنكحة الكفار صحيحة وكذلك رجمهما، وهو الأصح عندنا.\nالثامنة: فيه دليل أنه لا يحفر لمن رجم، إذ لو حفر له ما استطاع أن يَحني عليها. قاله مالك، لكن في \"صحيح مسلم\" من حديث بريدة (^١) أنه حُفر لماعز والغامدية إلى صدرهما (^٢)، وقيل: يحفر لمن قامت البينة عليه دون المُقِرِّ، وقيل: يخير.\nالتاسعة: فيه أن المرأة يقام عليها الحد وهي قاعدة، إذ لو كانت قائمة لما استطاع ما قيل.\n_________\n(^١) ورد في هامش الأصل: حديث بريدة تكلم الناس فيه من جهة بشير بن المهاجر، والثقة قد يغلط، على أن أحمد وأبا حاتم قد تكلما فيه، وإنما سرى الوهم من حفر الغامدية إليه، والله أعلم.\n(^٢) مسلم (١٦٩٥) كتاب الحدود، باب من اعترف على نفسه بالزنى وفيه صدرها وليس صدرهما.","vol":"22","page":155},{"text":"<span data-type='title' id=toc-2599>٧ - قوله: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ [آل عمران: ١١٠]</span>\n٤٥٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ سُفْيَانَ، عَنْ مَيْسَرَةَ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ قَالَ: خَيْرَ النَّاسِ لِلنَّاسِ، تَأْتُونَ بِهِمْ فِي السَّلَاسِلِ فِي أَعْنَاقِهِمْ حَتَّى يَدْخُلُوا فِي الإِسْلَامِ. [انظر: ٣٠١٠ - فتح: ٨/ ٢٢٤]\nذكر فيه حديث أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ قَالَ: خَيْرَ النَّاسِ لِلنَّاسِ، تَأْتُونَ بهم بالسَّلَاسِلِ فِي أَعْنَاقِهِمْ حَتَّى يَدْخُلُوا فِي الإِسْلَامِ.\nقيل: الكاف زائدة، أي: أنتم خير أمة، وروى عبد بن حميد عن ابن عباس: هم الذين هاجروا مع رسول الله - ﷺ - (^١).\nوقال مجاهد: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ﴾ على هذا الشرط أن تأمروا بالمعروف وتنهوا عن المنكر ثم يتبين، وقيل: شهدتم الأنبياء الذين كذبهم قومهم بالبلاع (^٢) وقيل: معنى: ﴿كُنْتُمْ﴾، أي: في اللوح المحفوظ، وقيل: قد آمنتم، وقيل: أهل طريقة؛ لأن الأمة الطريقة، وقيل: نزلت في المهاجرين من مكة إلى المدينة، وبني سليم من الخزرج، وبني حارثة.\nوقال السدي -فيما حكاه الطبري-: قال عمر بن الخطاب: لو شاء الله لقال: أنتم فكنَّا كلنُّا، ولكن هذا خاص بالصحابة ومن صنع مثلما صنعوا كانوا خير أمة.\n_________\n(^١) أورده السيوطي في \"الدر المنثور\" ٢/ ١١٣ وعزاه لعبد بن حميد وعبد الرزاق وابن أبي شيبة والفريابي وأحمد والنسائي وابن جرير وابن أبي حاتم وغيرهم.\n(^٢) رواه ابن جرير الطبري في \"تفسيره\" ٣/ ٣٩٠.","vol":"22","page":156},{"text":"وفي لفظ: تكون لأولنا ولا تكون لآخرنا (^١). وعند الرافعي أن رءوس اليهود -وعدد جماعة منهم ابن صوريا- عمدوا إلى مؤمنهم عبد الله بن سلام وأصحابه، فآذوهم لإسلامهم، فنزلت.\nوقال مقاتل: نزلت في أُبَيٍّ ومعاذ وغيرهما، وذلك أن مالك بن الصيف ووهب بن يهوذا قالا للمسلمين: ديننا خير مما تدعوننا إليه ونحن خير وأوصل منكم، فنزلت (^٢). وقال الربيع: لم تكن أمة أكثر استجابة للإسلام من هذِه الأمة. وقال الحسن: نحن آخرها وأكرمهما على الله (^٣).\nوفي رواية بهز بن حكيم عن أبيه عن جده مرفوعًا: \"ألا إنكم وفيتم سبعين أمة، أنتم آخرها وأكرمها على الله\" (^٤). ومعنى ﴿وأُخْرِجَتْ﴾: أظهرت.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٣٨٩ - ٣٩٠ (٧٦٠٦)، (٧٦٠٨).\n(^٢) انظر: \"تفسير البغوي\" ٢/ ٨٩.\n(^٣) المصدر السابق ٣/ ٣٩١.\n(^٤) رواه الترمذي (٣٠٠١)، وابن ما جه (٤٢٨٨) وأحمد ٤/ ٤٤٧، والبيهقي ٩/ ٥ وقال الترمذي: حديث حسن. وحسنه الألباني في \"صحيح ابن ماجه\" (٣٤٦٠ - ٣٤٦١).","vol":"22","page":157},{"text":"<span data-type='title' id=toc-2600>٨ - قوله: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾ [آل عمران: ١٢٢]</span>\n٤٥٥٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ: قَالَ عَمْرٌو: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: فِينَا نَزَلَتْ ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا﴾ [آل عمران: ١٢٢] قَالَ: نَحْنُ الطَّائِفَتَانِ: بَنُو حَارِثَةَ، وَبَنُو سَلِمَةَ، وَمَا نُحِبُّ -وَقَالَ سُفْيَانُ مَرَّةً: وَمَا يَسُرُّنِي- أَنَّهَا لَمْ تُنْزَلْ لِقَوْلِ اللهِ ﴿وَاللَّهُ وَلِيُّهُمَا﴾ [آل عمران: ١٢٢] [انظر: ٤٠٥١ - مسلم: ٢٥٠٥ - فتح: ٨/ ٢٢٥]\nذكر فيه عن سفيان -هو ابن عيينة- عن عَمْرو -وهو ابن دينار- عن جَابِرِ بْنَ عَبْدِ اللهِ - ﵄ - قال: فِينَا نَزَلَتْ: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا﴾ [آل عمران: ١٢٢] قَالَ: نَحْنُ الطَّائِفَتَانِ: بَنُو حَارِثَةَ، وَبَنُو سَلِمَةَ، وَمَا نُحِبُّ - وَقَالَ سُفْيَانُ -يعني أحد رواته- مَرَّةً: وَمَا يَسُرُّنِي - أَنَّهَا لَمْ تُنْزَلْ لِقَوْلِ اللهِ: ﴿وَاللَّهُ وَلِيُّهُمَا﴾ [آل عمران: ١٢٢].\nسلف في غزوة أحد من المغازي.\nوأخرجه مسلم أيضا (^١).\nوعند ابن أبي حاتم أن المسور قال لعبد الرحمن بن عوف: أخبرني عن فضلكم يوم أحد، وعن الطائفتين.\nقال: هم الذين طلبوا الأمان من المشركين (^٢). والفشل: التخاذل. قاله ابن اسحق.\n_________\n(^١) سلف في المغازي برقم (٤٥٥١) باب: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾ ورواه مسلم (٢٥٠٥) كتاب فضائل الصحابة، باب: من فضائل الأنصار.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٧٤٩.","vol":"22","page":158},{"text":"وقال ابن جريج: الجبن (^١).\nوبنو حارثة: بطن من الأنصار. وبنو سَلِمة -بكسر اللام-: هو سَلِمة بن سعد بن علي بن أسد بن شاردة بن يزيد بن جشم بن الخزرج.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٤١٩.","vol":"22","page":159},{"text":"<span data-type='title' id=toc-2601>٩ - [باب] قوله: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ الآية [آل عمران: ١٢٨]</span>\n٤٥٥١ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، قَالَ: حَدَّثَنِي سَالِمٌ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ فِي الرَّكْعَةِ الآخِرَةِ مِنَ الْفَجْرِ يَقُولُ: «اللَّهُمَّ الْعَنْ فُلَانًا وَفُلَانًا وَفُلَانًا». بَعْدَ مَا يَقُولُ: «سَمِعَ اللهُ لِمَنْ حَمِدَهُ رَبَّنَا وَلَكَ الْحَمْدُ». فَأَنْزَلَ اللهُ ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨] إِلَى قَوْلِهِ ﴿فَإِنَّهُمْ ظَالِمُونَ﴾. [آل عمران: ١٢٨]. رَوَاهُ إِسْحَاقُ بْنُ رَاشِدٍ عَنِ الزُّهْرِيِّ. [انظر: ٤٠٦٩ - فتح: ٨/ ٢٢٥]\n\n٤٥٦٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا أَرَادَ أَنْ يَدْعُوَ عَلَى أَحَدٍ أَوْ يَدْعُوَ لأَحَدٍ؛ قَنَتَ بَعْدَ الرُّكُوعِ، فَرُبَّمَا قَالَ إِذَا قَالَ: «سَمِعَ اللهُ لِمَنْ حَمِدَهُ، اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ: اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ، وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، وَاجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ». يَجْهَرُ بِذَلِكَ وَكَانَ يَقُولُ فِي بَعْضِ صَلَاتِهِ فِي صَلَاةِ الْفَجْرِ: «اللَّهُمَّ الْعَنْ فُلَانًا وَفُلَانًا». لأَحْيَاءٍ مِنَ الْعَرَبِ، حَتَّى أَنْزَلَ اللهُ ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨] الآيَةَ.\nذكر فيه حديث مَعْمَرٍ، عَنِ الزّهْرِيِّ: حَدَّثَنِي سَالِمٌ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - إذَا رَفَعَ رَأسَهُ مِنَ الرُّكُوعِ فِي الرَّكْعَةِ الآخِرَةِ مِنَ الفَجْرِ يَقُولُ: \"اللَّهُمَّ العَنْ فُلَانًا وَفُلَانًا وَفُلَانًا\". بَعْدَ مَا يَقُولُ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ\". فَأَنْزَلَ اللهُ ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨] إِلَى قَوْلِهِ: ﴿فَإِنَّهُمْ ظَالِمُونَ﴾ [آل عمران: ١٢٨]. رَوَاهُ إِسْحَاقُ بْنُ رَاشِدٍ عَنِ الزُّهْرِيِّ.","vol":"22","page":160},{"text":"وأخرجه في المغازي والاعتصام أيضًا (^١).\nوإسحاق هذا صدوق ثقة، قال ابن خزيمة: لا يحتج به. قلت: وتكلم في سماعه من الزهري (^٢).\nثم ذكر حديث سَعِيدِ، وَأَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أنّه - ﷺ - كَانَ إِذَا أَرَادَ أَنْ يَدْعُوَ عَلَى أَحَدٍ أَوْ يَدْعُوَ لأَحَدٍ؛ قَنَتَ بَعْدَ الرُّكُوعِ .. الحديث.\nزاد ابن حبان: وأصبح ذات يوم فلم يدع لهم، فذكرت ذلك له، فقال - ﷺ -: \"أما تراهم قد قدموا؟! \" ثم قال: فيه بيان واضح أن القنوت إنما يكون في الصلاة عقب حادثة (^٣)، وأنه ليس منسوخًا، ولا يسلم له اختصاصه بالحادثة، وعند البخاري في غزوة أحد من حديث ابن عمر ﵄: لعن في صلاة الصبح فلانًا وفلانًا -بأسامي المنافقين- فنزلت.\nوقال البخاري -وسلف قبله-: قال حميد وثابت عن أنس: شُجَّ رسول الله - ﷺ - فقال: \"كيف يفلح قوم شَجُّوا نبيهم؟! \" فنزلت: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ وقد سلف هناك إسنادها (^٤).\nوروى الطبري من حديث عمر بن حمزة، عن سالم، عن أبيه أنه - ﵄ - قال: \"اللهم العن أبا سفيان، اللهم العن الحارث بن هشام، اللهم العن صفوان بن أمية\" فنزلت.\n_________\n(^١) سلف في المغازي برقم (٤٠٦٩)، باب: ليس لك من الأمر شيء وسيأتي في الاعتصام برقم (٧٣٤٦) باب: ليس لك من الأمر شيء.\n(^٢) ورد في هامش الأصل ما نصه: قال الذهبي وغيره عن الدارقطني أنه قال: تكلموا في سماعه من الزهري.\n(^٣) \"صحيح ابن حبان\" ٥/ ٣٢٣ - ٣٢٤.\n(^٤) سلف برقم (٤٠٦٩) كتاب المغازي، باب ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾.","vol":"22","page":161},{"text":"وأخرجه الطبري معلقًا عن حنظلة بن أبي سفيان قال: سمعت سالمًا يقول: كان رسول الله - ﷺ - الحديث (^١). وسلف هناك.\nوعند الطبري أيضا من حديث نافع عنه: كان يدعو على أربعة نفر فنزلت (^٢).\nولمقاتل: دعا رسول الله - ﷺ - على عُصَيَّة وذكوان أربعين يومًا فنزلت، وقد سلف الكلام على ذلك واضحًا في غزوة أحد.\nقال الداودي: وفي الحديث تقديم وتأخير أتى فيه ببعض حديثين؛ لأن بئر معونة كان بعد بدر، وقيل: أصل النزول أنه استأذن في أن يدعوَ باستئصالهم، فنزلت؛ لأنه تعالى علم أن منهم من سيسلم.\nفائدة:\nالوطأة في الحديث: الأخذة والبأس. وقيل: معناه. خذهم أخذًا شديدًا. وقال الداودي: الوطأة: الأرض، فإنه أراد جدوبة الأرض، فلم تنبت لهم شيئًا.\nوقوله: (\"كسِنِيِّ يوسف\") هذا هو الأفصح، وروي \"كسنين\" بنونين (^٣) وهي قليلة، يريد سبعًا شدادًا ذات خمط وغلاء.\n_________\n(^١) ورد في هامش الأصل: ذكر الترمذي في \"جامعه\" حديث \"الصحيح\" وسمى المبهم فيه فقال: أبا سفيان والحارث بن هشام وصفوان بن أمية. وزاد: فتاب عليهم فأسلموا. وقال: حسن غريب صحيح.\nوفي رواية: أربعة نفر. ولم يسمهم، وقال: فهداهم الله للإسلام. [\"الترمذي\" (٣٠٠٤، ٣٠٠٥) وقال في الرواية الأولى: حسن غريب. ولم يقل: صحيح، وقال في الرواية الثانية: حسن غريب صحيح].\n(^٢) روى الطبري هذا الأحاديث في \"تفسيره\" ٣/ ٤٣٣.\n(^٣) \"مسند أحمد\" ٢/ ٥٢١.","vol":"22","page":162},{"text":"أخرى:\nقوله: (بعدما يقول: \"سمع الله لمن حمده ربنا ولك الحمد\") فيه: أن الإمام يجمع بينهما، ومشهور مذهب مالك: لا يقول: ربنا لك الحمد. ووافق مرة أخرى.\nوفيه: القنوت في الفجر وفاقًا لمالك، وإن اختلفوا في موضعه هل هو قبل الركوع أو بعده. ومشهور مذهب مالك أنه قبله (^١). وقال ابن حبيب بعد الركوع أحسن. وقال أبو حنيفة: لا قنوت فيه (^٢). وبه قال يحيى بن يحيى، وليس هذا موضع ذلك.\nفائدة:\n(ابن) (^٣) الوليد في قوله: \"اللهم أنج الوليد\" هو أخو خالد بن الوليد أسر يوم بدر كافرًا ففاداه أخواه هشام وخالد، فلما بلغاه ذا الحليفة أفلت، وتبع رسول الله - ﷺ -، وشهد معه عمرة القضاء بعدُ. وقيل: إنه لما أفلت منهما مشى على رجليه فطلباه فلم يدركاه، ونكبت إصبعه فمات عند بئر أبي عنبة على ميل من المدينة.\nوسلمة بن هشام هو أخو أبي جهل كان من مهاجرة الحبشة، فلما هاجر إلى مكة حبسه أخوه، ثم هاجر بعد الخندق، وقتل بمرج الصفر سنة أربع عشرة. وقيل: بأجنادين في جمادى قبل وفاة الصديق بنيف وعشرين ليلة.\n_________\n(^١) \"المدونة\" ١/ ٧٣، ١٠٠.\n(^٢) انظر: \"مختصراختلاف العلماء\" ١/ ٢١٥.\n(^٣) ورد في هامش الأصل: ينبغي أن تحذف (ابن) من الكلام؛ لأنه أحسن، وإن كان ثبوتها صحيحًا.","vol":"22","page":163},{"text":"وعياش بن أبي ربيعة بالشين المعجمة -أبو عبد الله- أو أبو عبد الرحمن - ابن عم أبي جهل، وأخوه لأمه أسماء بنت مخرمة، أسلم قبل دخوله - ﷺ - دار الأرقم. واختلف في هجرته إلى الحبشة.","vol":"22","page":164},{"text":"<span data-type='title' id=toc-2602>١٠ - [باب] قَوْله: ﴿وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ﴾ [آل عمران: ١٥٣]</span>\nوَهْوَ تَأْنِيثُ آخِرِكُمْ. وَقَالَ ابن عَبَّاسٍ: ﴿إِحْدَى الْحُسْنَيَيْنِ﴾ [التوبة: ٥٢] فَتْحًا أَوْ شَهَادَةً.\n\n٤٥٦١ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ، قَالَ سَمِعْتُ الْبَرَاءَ بْنَ عَازِبٍ - ﵄ - قَالَ جَعَلَ النَّبِيُّ - ﷺ - عَلَى الرَّجَّالَةِ يَوْمَ أُحُدٍ عَبْدَ اللهِ بْنَ جُبَيْرٍ، وَأَقْبَلُوا مُنْهَزِمِينَ، فَذَاكَ إِذْ يَدْعُوهُمُ الرَّسُولُ فِي أُخْرَاهُمْ، وَلَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - غَيْرُ اثْنَي عَشَرَ رَجُلًا. [انظر: ٣٠٣٩ - فتح: ٨/ ٢٢٧]\nثم ساق حديث البراء - ﵁ -: جَعَلَ النَّبِيُّ - ﷺ - عَلَى الرَّجَّالَةِ يَوْمَ أُحُدٍ عَبْدَ اللهِ بْنَ جُبَيْرٍ، وَأَقْبَلُوا مُنْهَزِمِينَ، فَذَاكَ إِذْ يَدْعُوهُمُ الرَّسُولُ فِي أُخْرَاهُمْ، وَلَمْ يَبْقَ مَعَ النَّبِيِّ - ﷺ - غَيْرُ اثْنَي عَشَرَ رَجُلًا.\nوقد سلف هناك بالإسناد المذكور هنا سواء، وكذا في فضل من شهد بدرًا (^١). وزاد هنا من قوله: (ولم يبق) إلى آخره. وروي أنه بقي (معهم) (^٢) طلحة واثنا عشر رجلا من الأنصار فلحقه المشركون واستأذنه طلحة فقال: \"كما أنت\". واستأذنه رجل من الأنصار فأذن له (فأشغلهم) (^٣) هنية ورسول الله - ﷺ - ومن معه قارُّون على الجبل، فقتلوا الأنصاري ولحقوا برسول الله - ﷺ -، فاستأذنه طلحة فأبى، واستاذنه أنصاري فأذن له، فلم يزل كذلك حتى قتل الاثنا عشر\n_________\n(^١) سلف برقم (٣٠٣٩) كتاب الجهاد، باب: ما يكره من التنازع والاختلاف في الحرب، وسلف في المغازي برقم (٣٩٨٦) باب: فضل من شهد بدرًا.\n(^٢) ورد في هامش الأصل: لعله: معه.\n(^٣) وردت هذِه الكلمة تبيينًا في الحاشية وعليها كلمة: كذا.","vol":"22","page":165},{"text":"رجلا، ولحق رسول الله - ﷺ - بالجبل، وأراد رجل أن يعلوه بسيف فاتقاها طلحة فقطعت إصبعه فقال: حس، فقال - ﷺ -: \"لو ذكرت الله لرفعتك الملائكة والناس ينظرون إليك\" (^١) فلحقه أبي بن خلف، فأراد طلحة أن يقاتله فنهاه - ﷺ - ورماه بالحربة فقتله، ورماه ابن قمئة فقال: خذها وأنا ابن قمئة، فقال - ﷺ -: \"أقمأك الله في النار\". فنطحه تيس فأرداه، فلم يجد له موضعا وذهب إلى النار، ولحق برسول الله - ﷺ - أبو طلحة. فانكسرت يومئذ ثلاثة أقواس، ثم تلاحق فكان الصديق والزبير ممن\nاستجاب لله وللرسول وذلك أن المشركين لما انصرفوا يوم أحد فبلغوا الروحاء حرض بعضهم بعضا على الرجوع لقتال المسلمين فبلغ ذلك رسول الله - ﷺ -، فندب أصحابه فانتدبوا حتى وافوا حمراء الأسد على ثمانية أميال من المدينة، فأنزل الله هذِه الآية (^٢).\n_________\n(^١) رواه النسائي في \"السنن\" ٦/ ٢٩ - ٣٠، وفي \"عمل اليوم والليلة\" ص ١٩٢. والطبراني في \"الأوسط\" ٨/ ٣٤٠ (٨٧٠٤) وقال: لم يرو هذا الحديث عن أبي الزبير إلا عمارةُ بن غزيةَ تفرد به يحيى.\nوصححه الألباني في \"الصحيحة\" (٢١٧١)، (٢١٧١)، (٢٧٩٦).\n(^٢) \"مصنف عبد الرزاق\" ٥/ ٣٦٣ - ٣٦٦ في حديث طويل عن عروة. و\"سنن النسائي الكبرى\" ٦/ ٣١٧. و\"المعجم الكبير\" ١١/ ٢٤٧ (١١٦٣٢).\nو\"تفسير الطبري\" ٣/ ٥١٩ (٨٢٣٨) ثلاثتهم عن عبد الله بن عباس.","vol":"22","page":166},{"text":"<span data-type='title' id=toc-2603>١١ - [باب] قَوْلِهِ: ﴿أَمَنَةً نُعَاسًا﴾ [آل عمران: ١٥٤]\n٤٥٦٢ </span>- حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ أَبُو يَعْقُوبَ، حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسٌ، أَنَّ أَبَا طَلْحَةَ قَالَ: غَشِيَنَا النُّعَاسُ وَنَحْنُ فِي مَصَافِّنَا يَوْمَ أُحُدٍ، قَالَ: فَجَعَلَ سَيْفِي يَسْقُطُ مِنْ يَدِى وَآخُذُهُ، وَيَسْقُطُ وَآخُذُهُ. [انظر: ٤٠٦٨ - فتح: ٨/ ٢٢٨]\nذكر فيه حديث أنس: أَنَّ أَبَا طَلْحَةَ قَالَ: غَشِيَنَا النُّعَاسُ وَنَحْنُ فِي مَصَافِّنَا يَوْمَ أُحُدٍ، قَالَ: فَجَعَلَ سَيْفِي يَسْقُطُ مِنْ يَدِي وَآخُذُهُ، وَيَسْقُطُ وآخُذُهُ.\nوقد سلف هناك معلقًا (^١)، وأسنده عن إسحاق بن إبراهيم بن عبد الرحمن أبي يعقوب، وهو بغوي يقال له: لؤلؤ ابن عم أحمد بن منيع بن عبد الرحمن البغوي الأصم أبو جعفر. مات إسحاق سنة تسع وخمسين بعد البخاري بثلاث سنين، ومات ابن عمه أحمد سنة أربع وأربعين ومائتين، ويقال: في شوال سنة ثلاث، روى عنه الستة، وروى البخاري عن حسين عنه. يقال: وقعت الأمنة في الأرض. والأمنة والأماني واحد، وقد بسطناه هناك. قال مقاتل: نزلت الآية في سبعة: أبي بكر وعمر وعلي والحارث بن الصمة وسهل بن حنيف ورجلين من الأنصار.\n_________\n(^١) سلف في المغازي برفم (٤٠٦٨) باب: ﴿ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ﴾.","vol":"22","page":167},{"text":"<span data-type='title' id=toc-2604>١٢ - [باب] قَوْله: ﴿الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ﴾ الآية [آل عمران: ١٧٢]</span>\n﴿الْقَرْحُ﴾ [آل عمران: ١٧٢] الجِرَاحُ. ﴿اسْتَجَابُوا﴾ [آل عمران: ١٧٢] أَجَابُوا. يَسْتَجِيبُ يُجِيبُ. وقد سلف هناك باب ﴿الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ﴾.\nوساق هناك حديث عائشة ﵂ أنها قالت لعروة: يا ابن أخي كان أبواك منهم، الزبير وأبو بكر. (وخرجه) الإسماعيلي. في هذا الموضع أيضا. ولابن أبي حاتم عن عبيد الله بن عدي بن الخيار زيادة: وعثمان. وعن النخعي: قال ابن مسعود: نزلت هذِه الآية فينا، وكنا ئمانية عشر رجلًا (^١).\nوعند الواقدي عن عمرو بن دينار: كانوا سبعين رجلا. وقراءة الأكثرين (القرح) بفتح القاف، وصوبه الطبري، لإجماع أهل التأويل على أن معناه القتل والجراح (^٢). وقرأ حمزة وغيره بضمها (^٣)، فقيل: بمعنًى. قاله الزجاج: أي الجرح والألم.\nوقال الفراء: الجراح بالفتح، ألمها بالضم كوُجدكم ووَجدكم، ولا يجدون إلا جُهدهم وجَهدَهم (^٤). وفيه قراءة ثالثة بفتح القاف والراء، وهو مصدر قرح يقرح. وبضمهما على الإتباع، قال أبو البقاء: كاليُسر والعُسر (^٥).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ٨١٦.\n(^٢) \"تفسير الطبري\" ٣/ ٥١٨.\n(^٣) انظر: \"المحتسب\" لابن جني ١/ ١٦٦، \"زاد المسير\" لابن الجوزي ١/ ٤٦٦.\n(^٤) \"معاني القرآن\" ١/ ٢٤٧.\n(^٥) \"التبيان\" ص ٢١٠.","vol":"22","page":168},{"text":"<span data-type='title' id=toc-2605>١٣ - [باب]؛ قوله: ﴿إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ﴾ [آل عمران: ١٧٣]\n٤٥٦٣ </span>- حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ -أُرَاهُ قَالَ- حَدَّثَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي الضُّحَى، عَنِ ابْنِ عَبَّاسٍ ﴿حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ﴾ قَالَهَا إِبْرَاهِيمُ ﵇ حِينَ أُلْقِيَ فِي النَّارِ، وَقَالَهَا مُحَمَّدٌ - ﷺ - حِينَ قَالُوا ﴿إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ﴾. [آل عمران: ١٧٣]. [٤٥٦٤ - فتح: ٨/ ٢٢٩]\n\n٤٥٦٤ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي الضُّحَى، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ آخِرَ قَوْلِ إِبْرَاهِيمَ حِينَ أُلْقِيَ فِي النَّارِ: حَسْبِيَ اللهُ وَنِعْمَ الْوَكِيلُ. [انظر: ٤٥٦٣ - فتح: ٨/ ٢٢٩]\nذكر فيه عن أبي حَصين بالفتح فرد، عَنْ أَبِي الضُّحَى، عَنِ ابن عَبَّاسٍ قال: ﴿حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ﴾ [آل عمران: ١٧٣] قَالَهَا إِبْرَاهِيمُ - ﵇ - حِينَ أُلْقِيَ فِي النَّارِ، وَقَالَهَا مُحَمَّد - ﷺ - حِينَ قَالُوا: ﴿إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ﴾ .. الآية.\nوعنه قال: كان آخر قول إبراهيم حين ألقي في النار: حسبي الله ونعم الوكيل.\nالمراد (بالناس) نعيم بن مسعود، أرسله أبو سفيان ليثبط المؤمنين، قاله الفراء (^١).\n_________\n(^١) انظر: \"معاني القرآن\" ١/ ٢٤٧.","vol":"22","page":169},{"text":"وقال مجاهد: في ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ﴾ قال: أبو سفيان بن حرب، فإنه قال: موعدكم بدر حيث قتلتم أصحابنا. فانطلق النبي - ﷺ - لموعده حتى نزل بدرًا (^١). ذكره إسحاق البُستي القاضي في \"تفسيره\" عن قتيبة ثنا حجاج، عن ابن جريج، عن مجاهد وزعم بعضهم أنه قال ذلك في غزوة حمراء الأسد. وفي \"تفسير الطبري\": مر بأبي سفيان ركب من عبد القيس، فقال: إذا جئتم محمدًا فأخبروه أنا قد أجمعنا السير إليه. فلما أخبر قال: \"حسبنا الله ونعم الوكيل\" (^٢) ذكره عن ابن إسحاق، وعن ابن عباس وقتادة: بنعيم ونحوه. ويجوز أن يكون (…) (^٣) في تثبيط المؤمنين ما أمكنه، فتارة بنعيم، وتارة بالركب، وتارة بالعير وشبهه. وإطلاق الناس وأراد به ما ذكره تجوزًا من باب إطلاق اسم الجمع على الواحد من جنسه، وهو مثل ﴿أَمْ يَحْسُدُونَ النَّاسَ﴾ وهو نبينا - ﷺ -، ومن عادة العرب إطلاق اسم الواحد على الجمع إذا كان عظيمًا، أو أتى بفعل عظيم؛ أو لأن نعيم بن مسعود من جنس الناس، كقولك: فلان يركب الخيل، ويلبس البُرودَ، وليس له إلا فرس واحد وبُرد واحد، كما ذكره في \"الكشاف\" ومعنى: حسبي كافيني، والوكيل: الحافظ والموكول إليه (^٤).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٣/ ٥٢٢ (٨٢٤٨).\n(^٢) المصدر السابق ٣/ ٥٢٢ (٨٢٤٤)، (٨٢٤٦)، (٨٢٤٧).\n(^٣) كلمة مطموسة بالأصل.\n(^٤) انظر: \"الكشاف\" ١/ ٣٨٧ - ٣٨٨.","vol":"22","page":170},{"text":"<span data-type='title' id=toc-2606>١٤ - [باب] قوله: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ﴾ الآيَةَ [آل عمران: ١٨٠]</span>\n﴿سَيُطَوَّقُونَ﴾ [آل عمران: ١٨٠] كَقَوْلِكَ طَوَّقْتُهُ بِطَوْقٍ.\n\n٤٥٦٥ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ أَبَا النَّضْرِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ -هُوَ ابْنُ عَبْدِ اللهِ بْنِ دِينَارٍ- عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ آتَاهُ اللهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ، مُثِّلَ لَهُ مَالُهُ شُجَاعًا أَقْرَعَ، لَهُ زَبِيبَتَانِ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ، يَأْخُذُ بِلِهْزِمَتَيْهِ -يَعْنِي بِشِدْقَيْهِ- يَقُولُ أَنَا مَالُكَ أَنَا كَنْزُكَ». ثُمَّ تَلَا هَذِهِ الآيَةَ ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللهُ مِنْ فَضْلِهِ﴾ [آل عمران: ١٨٠] إِلَى آخِرِ الآيَةِ. [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح: ٨/ ٢٣٠]\nثم ساق حديث أبي هريرة - ﵁ -: \"مَنْ آتَاهُ اللهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ، مُثِّلَ لَهُ شُجَاعًا أَقْرَعَ .. \" الحديث بطوله، وسلف في الزكاة (^١).\nقال الواحدي: أجمع جمهور المفسرين على أنها نزلت في مانعي الزكاة (^٢)، وروى عطية العوفي عن ابن عباس ﵄ أنها نزلت في أحبار اليهود الذين كتموا صفة محمد ونبوته عليه أفضل الصلاة والسلام (^٣)، والتفاسير على هذا: سيطوقون الإثم، وأراد بالعمل كتمان العلم الذي آتاهم الله تعالى، وذكره الزجاج عن ابن جريج أيضا واختاره.\n_________\n(^١) سلف برقم (١٤٠٢) باب: إثم مانع الزكاة.\n(^٢) \"البسيط\" للواحدي آية ١٨٠.\n(^٣) \"أسباب نزول القرآن\" ص ١٣٦ - ١٣٧","vol":"22","page":171},{"text":"وحكى ابن أبي حاتم عن ابن عباس: هم أهل الكتاب بخلوا بالكتاب أن يبينوه للناس. وقال الحسن: هم كافر ومنافق بخل أن ينفق في سبيل الله أي: حين كانت النفقة فيه واجبة (^١)، وقيل: نزلت في النفقة في العيال (وذي) (^٢) الأرحام إذا كانوا محتاجين، وقرئ ﴿لا تَحْسَبَنَّ﴾ بالتاء والياء (^٣)، ورجح الطبري التاء أي: لا تحسبن أنت يا محمد (^٤). وخالفه الزجاج، فرجح الياء، واختلف في معنى ﴿سَيُطَوَّقُونَ﴾، فقال النخعي -فيما حكاه ابن أبي حاتم-: بطوق من النار (^٥).\nوعن ابن عباس: سيحملون يوم القيامة ما بخلوا به من كتمان نبوة رسول الله (^٦)، وعن مجاهد: يكلفون أن يأتوا بما بخلوا به (^٧). وعن أبي مالك العبدي - فيما حكاه الطبري ما من عبد يأتيه ذو رحم له يسأله من فضلٍ عنده، فيبخل به عليه إلا أخرج له الذي بخل عليه شجاعًا أقرع من النار، فيطوقه. ورواه أبو قزعة حجر بن بيان عن رجل، عن رسول الله - ﵁ -. ورواه أيضا بهز بن حكيم بن معاوية بن حيدة، عن أبيه، عن جده مرفوعًا (^٨).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ٨٢٦.\n(^٢) كذا في الأصل وفي هامشها: لعله (وذوي).\n(^٣) بالتاء قراءة حمزة وبالياء قراءة نافعٍ وابن عامرٍ وابن كثير وأبي عمرٍو. انظر \"الحجة للقراء السبعة\" ٣/ ١٠٦ - ١٠٧.\n(^٤) \"تفسير الطبري\" ٣/ ٥٣١.\n(^٥) \"تفسير ابن أبي حاتم\" ٣/ ٨٢٨.\n(^٦) \"تفسير الطبري\" ٣/ ٥٣٤.\n(^٧) \"تفسير الطبري\" ٣/ ٥٣٤ (٨٢٩٨، ٨٢٩٩)، \"تفسير ابن أبي حاتم\" ٣/ ٨٢٧.\n(^٨) \"تفسير الطبري\" ٣/ ٥٣٢ - ٥٣٥.","vol":"22","page":172},{"text":"وعن ابن مسعود: ثعبان ينقر رأس أحدهم يقول: أنا مالك الذي بخلت به وينطوي على عنقه. وفي لفظ: يلتوي برأس أحدهم (^١).\nوقال مقاتل: يطوق بحيةٍ ذَكَرٍ، لفِيهِ ذبيبتان كأنهما جبلان ينهشُهُ، فنفقته تدرأ عنه، فيلقمهما حتى يُقضَى بين الناس، وفي \"الكشاف\" يلزمون وبال ما بخلوا به إلزام الطوق، وفي أمثالهم: (تقلد طوق الحمامة) إذا جاء بهنةٍ يُسبُّ بها (^٢).\n_________\n(^١) \"تفسير الطبري\" ٣/ ٥٣٣.\n(^٢) \"الكشاف\" ١/ ٣٩٢.","vol":"22","page":173},{"text":"<span data-type='title' id=toc-2607>١٥ - [باب] قوله: ﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ الآية [آل عمران: ١٨٦]\n٤٥٦٦ </span>- حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ أُسَامَةَ بْنَ زَيْدٍ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ عَلَى حِمَارٍ عَلَى قَطِيفَةٍ فَدَكِيَّةٍ، وَأَرْدَفَ أُسَامَةَ بْنَ زَيْدٍ وَرَاءَهُ، يَعُودُ سَعْدَ بْنَ عُبَادَةَ فِي بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ قَبْلَ وَقْعَةِ بَدْرٍ، قَالَ: حَتَّى مَرَّ بِمَجْلِسٍ فِيهِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابن سَلُولَ، وَذَلِكَ قَبْلَ أَنْ يُسْلِمَ عَبْدُ اللهِ بْنُ أُبَيٍّ فَإِذَا فِي الْمَجْلِسِ أَخْلَاطٌ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الأَوْثَانِ وَالْيَهُودِ وَالْمُسْلِمِينَ، وَفِي الْمَجْلِسِ عَبْدُ اللهِ بْنُ رَوَاحَةَ، فَلَمَّا غَشِيَتِ الْمَجْلِسَ عَجَاجَةُ الدَّابَّةِ، خَمَّرَ عَبْدُ اللهِ بْنُ أُبَيٍّ أَنْفَهُ بِرِدَائِهِ، ثُمَّ قَالَ: لَا تُغَبِّرُوا عَلَيْنَا. فَسَلَّمَ رَسُولُ اللهِ - ﷺ - عَلَيْهِمْ، ثُمَّ وَقَفَ فَنَزَلَ فَدَعَاهُمْ إِلَى اللهِ، وَقَرَأَ عَلَيْهِمُ الْقُرْآنَ، فَقَالَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ أَيُّهَا الْمَرْءُ، إِنَّهُ لَا أَحْسَنَ مِمَّا تَقُولُ، إِنْ كَانَ حَقًّا، فَلَا تُؤْذِينَا بِهِ فِي مَجْلِسِنَا، ارْجِعْ إِلَى رَحْلِكَ، فَمَنْ جَاءَكَ فَاقْصُصْ عَلَيْهِ. فَقَالَ عَبْدُ اللهِ بْنُ رَوَاحَةَ: بَلَى يَا رَسُولَ اللهِ، فَاغْشَنَا بِهِ فِي مَجَالِسِنَا، فَإِنَّا نُحِبُّ ذَلِكَ. فَاسْتَبَّ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْيَهُودُ حَتَّى كَادُوا يَتَثَاوَرُونَ، فَلَمْ يَزَلِ النَّبِيُّ - ﷺ - يُخَفِّضُهُمْ حَتَّى سَكَنُوا، ثُمَّ رَكِبَ النَّبِيُّ - ﷺ - دَابَّتَهُ، فَسَارَ حَتَّى دَخَلَ عَلَى سَعْدِ بْنِ عُبَادَةَ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «يَا سَعْدُ أَلَمْ تَسْمَعْ مَا قَالَ أَبُو حُبَابٍ؟ -يُرِيدُ عَبْدَ اللهِ بْنَ أُبَيٍّ- قَالَ: كَذَا وَكَذَا». قَالَ سَعْدُ بْنُ عُبَادَةَ: يَا رَسُولَ اللهِ، اعْفُ عَنْهُ وَاصْفَحْ عَنْهُ، فَوَالَّذِى أَنْزَلَ عَلَيْكَ الْكِتَابَ، لَقَدْ جَاءَ اللهُ بِالْحَقِّ الَّذِي أَنْزَلَ عَلَيْكَ، لَقَدِ اصْطَلَحَ أَهْلُ هَذِهِ الْبُحَيْرَةِ عَلَى أَنْ يُتَوِّجُوهُ فَيُعَصِّبُونَهُ بِالْعِصَابَةِ، فَلَمَّا أَبَى اللهُ ذَلِكَ بِالْحَقِّ الَّذِي أَعْطَاكَ اللهُ؛ شَرِقَ بِذَلِكَ، فَذَلِكَ فَعَلَ بِهِ ما رَأَيْتَ. فَعَفَا عَنْهُ رَسُولُ اللهِ - ﷺ -، وَكَانَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ يَعْفُونَ عَنِ الْمُشْرِكِينَ وَأَهْلِ الْكِتَابِ كَمَا أَمَرَهُمُ اللهُ،","vol":"22","page":174},{"text":"وَيَصْبِرُونَ عَلَى الأَذَى قَالَ اللهُ -﷿- ﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا﴾ [آل عمران:١٨٦] الآيَةَ، وَقَالَ اللهُ ﴿وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ﴾ [البقره: ١٠٩] إِلَى آخِرِ الآيَةِ، وَكَانَ النَّبِيُّ - ﷺ - يَتَأَوَّلُ الْعَفْوَ مَا أَمَرَهُ اللهُ بِهِ، حَتَّى أَذِنَ اللهُ فِيهِمْ، فَلَمَّا غَزَا رَسُولُ اللهِ - ﷺ - بَدْرًا، فَقَتَلَ اللهُ بِهِ صَنَادِيدَ كُفَّارِ قُرَيْشٍ قَالَ ابْنُ أُبَيٍّ ابْنُ سَلُولَ، وَمَنْ مَعَهُ مِنَ الْمُشْرِكِينَ، وَعَبَدَةِ الأَوْثَانِ: هَذَا أَمْرٌ قَدْ تَوَجَّهَ. فَبَايَعُوا الرَّسُولَ - ﷺ - عَلَى الإِسْلَامِ فَأَسْلَمُوا. [انظر: ٢٩٨٧ - مسلم: ١٧٩٨ - فتح: ٨/ ٢٣٠]\nذكر فيه حديث أسامة بن زيد ﵄: أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ عَلَى حِمَارٍ عَلَى قَطِيفَةٍ فدكية، وأردف أسامة بن زيد وراءه، يعود سعد بن عبادة في بني الحارث بن الخزرج .. الحديث بطوله.\nوهو أتم الطرق كلها، كما قاله الحميدي (^١).\nوأخرجه البخاري أيضا في الجهاد، والأدب، واللباس، والطب، والاستئذان (^٢)، وأخرجه مسلم والترمذي (^٣).\nذكر الواحدي عن (سعد) (^٤) بن مالك أن سبب نزولها أن كعب بن\n_________\n(^١) \"الجمع بين الصحيحين\" ٣/ ٣٤٠ (٢٨٠٠).\n(^٢) سلف في الجهاد برقم (٢٩٨٧) باب: الردف على الحمار، وسيأتي في اللباس برقم (٥٩٦٤) باب الارتداف على الدابة، وفي الأدب برقم (٦٢٠٧) باب كنية المشرك، وفي الاستئذان برقم (٦٢٥٤) باب: التسليم في مجلس فيه أخلاط من المسلمين والمشركين.\n(^٣) رواه مسلم (١٧٩٨) كتاب الجهاد والسير، باب في دعاء النبي - ﷺ - وصبره على أذى المنافقين. والترمذي (٢٧٠٢).\n(^٤) كذا في الأصل وفي \"أسباب النزول\" كعب بن مالك وكان من أحد الثلاثة الذين تيب عليهم.","vol":"22","page":175},{"text":"الأشرف كان يهجو رسول الله - ﷺ - ويحرض عليه كفار قريش، فلما قدم رسول الله - ﷺ - المدينة، وبها أخلاط منهم المسلمون، ومنهم المشركون، ومنهم اليهود. أراد أن يستميلهم، فكان المشركون واليهود يؤذونه ويؤذون أصحابه أشد الأذى فأمر الله نبيه بالصبر على ذلك (^١).\nوعند الطبري ﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ يعني: من اليهود، وقولهم ﴿إِنَّ اللهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾ وقولهم: ﴿يَدُ اللهِ مَغْلُولَةٌ﴾ وما أشبه ذلك من افترائهم على الله. ومعنى ﴿وَمِنَ الَّذِينَ أَشْرَكُوا﴾ يعني: النصارى من قولهم: ﴿الْمَسِيحُ ابْنُ اللهِ﴾ وما أشبهه. وقال عكرمة: نزلت في رسول الله إذ بعث أبا بكر إلى فنحاص بنِ عازورا يستمده، فقال فنحاص: قد احتاج ربكم أن نمده (^٢).\nوالأذى مقصور يكتب بالياء، يقال: قد أذِيَ فلان يأذى إذا سمع ما يسوؤه. وقال أبو نصر: آذاه يؤذيه أذاة وأذية (^٣).\nثم الكلام على حديث أسامة من وجوه:\nأحدها:\nقوله: (قطيفة فدكية) أي: كساء غليظ منسوب إلى فَدَك -بفتح الفاء والدال- على مرحلتين أو ثلاثة من المدينة.\nثانيها:\nفيه الإرداف.\nولابن منده فيه جزء زاد فيه على ثلاثين نفسًا.\n_________\n(^١) \"أسباب النزول\" ص ١٣٨ - ١٣٩ (٢٨٧).\n(^٢) \"تفسير الطبري\" ٣/ ٥٤١ - ٥٤٢.\n(^٣) \"الصحاح\" ٦/ ٢٢٦٦ [أذا].","vol":"22","page":176},{"text":"وفيه:\nجواز العيادة راكبًا، وأنَّ فِعْلَ ذلك لا ينقص في حق العظماء خلافًا لمن تكبر عن فعل هذِه السنة. قال المهلب وفيه أنواع من التواضع.\nثالثها:\nقوله: (وذلك قبل أن يسلم عبد الله بن أُبي) يعني: قبل أن يظهر الإسلام وإلا فهو لم يسلم قط.\nرابعها:\nقوله: (فلما غشيت المجلس عجاجة الدابة) أي: وهو ما اْرتفع من غبار حافرها، وهي واحدة العجاج. ومعنى (خمر عبد الله بن أبي أنفه بردائه) ستر وجهه وغطاه.\nوقوله: (فسلم رسول الله - ﷺ - عليهم) لعله نوى به المؤمنين ولا بأس به إذًا.\nوقوله: (ثم وقف فنزل) فيه جواز استمرار الوقوف اليسير على الدابة، فإن طال نزل؛ لفعله - ﷺ -.\nوعن بعض التابعين. لما قيل له: نُهي عن الوقوف على متن الدابة. قال: أرأيت لو صيرتها (سائبة) (^١)، أما كان يجوز لي ذلك؟ قيل له: نعم. قال: فأي فرق بينهما؟!\nخامسها:\nقوله: (فقال عبد الله بن أبي: أيها المرء إنه لا أحسن مما تقول إن كان حقًّا، فلا تؤذنا به في مجالسنا) قال ابن الجوزي: كثير من النحويين يضمون ألف (أُحسِنُ) ويكسرون السين، أي: لا أعلم منه شيئًا.\n_________\n(^١) كذا في الأصل وفي هامشها: لعله: سائرة.","vol":"22","page":177},{"text":"وسمعت أبا محمد بن الحباب يفتح الألف والسين، أي: ليس شيء أحسن من هذا. ووقع للقاضي أبي علي: (لأُحسِن) من هذا. بالكسر من غير ألف. كما قال عياض. قال: وهو عندي أظهر (^١). وتقديره: أحسن من هذا أن تقعد في بيتك ولا تأتينا.\nسادسها:\nقوله: (فاستب المسلمون والمشركون واليهود حتى كادوا يتثاورون) أي: قاربوا أن يثور بعضهم إلى بعض بقتال. يقال: ثار يثور إذا قام بسرعة وا نزعاج. وعبا رة ابن التين: يتثاورون: يتواثبون. وقولهم: (فلم يزل رسول الله - ﷺ - يخفضهم) أي: يسكنهم حتى سكنوا.\nسابعها:\nقوله - ﷺ -: (\"يا سعدُ، ألم تسمع ما قال أبو حُباب؟! \" يريد: عبد الله بنَ أُبي) هو بحاء مهملة مضمومة ثم بباء موحدة- وفيه: بث الشكوى للصاحب. وقول سعد: (اعفُ عنه واصفح عنه). إنما قاله على سبيل الاستمالة؛ ليستخرج منه ما جبل عليه من كرم والأخلاق والعفو عن الجهال، ولا جرم أنه عفا عنه وتم لسعد مرادُه.\nثامنها:\nقوله: (ولقد اصطلح أهل هذِه البحرة -وفي رواية: البحيرة- على أن يتوجوه، فيعصبونه بالعصابة) البحيرة -بضم الباء ثم حاء مهملة- تصغير البحرة. قال عياض: وفي غير \"صحيح مسلم\" البَحِيرة -بفتح الباء وكسر الحاء- قال: وكلاهما بمعنًى. يريد أهل المدينة (^٢).\n_________\n(^١) \"إكمال المعلم\" ٦/ ١٧٢ - ١٧٣.\n(^٢) \"إكمال المعلم بفوائد مسلم\" ٦/ ١٧٣.","vol":"22","page":178},{"text":"والبحرة: الأرض والبلد والبحار والقرى. قال تعالى: ﴿ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ﴾ [الروم: ٤١] قال بعض المفسرين: أراد القرى والأمصار (^١). وقال الطبري: كل قرية لها نهر جار فالعرب تسميها البحرة (^٢).\nوقال ياقوت: بَحْرة -بفتح أوله وسكون الحاء المهملة- على لفظ تأنيث البحر من أسماء المدينة. والبحرين قرية لعبد القيس يقال لها: بحرة، وبحرة: موضع لية بالطائف، يقال لها: بحيرة الرغاء، سلكه رسول الله - ﷺ - منصرفه من حنين، وبنى به مسجدًا، وأما بتصغير بحرة فيراد به: كل مجتمع ماء مستنقع لا اتصال له بالبحر الأعظم غالبًا، ويكون ملحا وعذبا. [وذكر] (^٣) أربعة عشر موضعًا (^٤)، وضبط الحازمي التي بالطائف بضم الباء الموحدة. ومعنى (يتوجوه) يجعلوه ملِكًا\nورئيسًا عليهم، وكان من عادتهم إذا ملكوا إنسانًا توجوه وعصبوه، أي: يعمموه بعمامة الملوك.\nوفي رواية ابن إسحاق: لقد جاءنا الله بك وإنا ننظم له الخرز لنتوجه (^٥).\nقال القرطبي: وهذا أولى من قول من قال: يعصبوه، أي: يملكوه فتعصب به أمورهم. ويبعد هذا -أيضا- قوله: (بالعصابة) (^٦).\n_________\n(^١) في \"تفسير الطبري\" ١٠/ ١٩١ (٢٧٩٩٩)، \"تفسير ابن أبي حاتم\" ٩/ ٣٠٩٢ (١٧٥٠٢) عن عكرمة.\n(^٢) \"تفسير الطبري\" ١٠/ ١٩١.\n(^٣) زيادة ليست في الأصول يقتضيها السياق.\n(^٤) \"معجم البلدان\" ١/ ٣٥٠\n(^٥) انظر: \"سيرة ابن هشام\" ٢/ ٢٢٠.\n(^٦) \"المفهم\" ٣/ ٦٥٧.","vol":"22","page":179},{"text":"وقال ابن التين: معنى (يعصبوه بعصابة): يرئسونه عليهم ويسودونه، وكان الرئيس يسمى معصبًا؛ لما يعصبه برأسه من الأمور، قال: وقيل؛ كان الرؤساء منهم يعصبون رءوسهم بعصابة يعرفون بها.\nتاسعها:\nقوله: (فلما أبى الله ذلك بالحق الذي أعطاك شرق بذلك) معنى (شَرِق) بفتح الشين المعجمة وكسر الراء ثم قاف: غص، يعني: حسد رسول الله - ﷺ -؛ فكان سبب نفاقه.\nيقال: غص الرجل بالطعام، وشرق بالطعام، و(لحى) (^١) بالعظم، والصناديد: الأشراف. وكان ما أمر به - ﷺ - من العفو قبل أن يؤذن له في القتال كما ذكر في الأصل.\n_________\n(^١) كذا في الأصل، وفي \"فتح الباري\" ٨/ ٢٣٢ و\"تاج العروس\" ٩/ ٣١٦ [عصص]. (شجى).\nوستأتي عند المصنف في حديث (٦٢٥٤) في كتاب: الاستئذان، باب: التسليم في مجلس فيه أخلاط من المسلمين والمشركين (شجى)، ولعل الناسخ أخطأ فيها هنا أو تحرفت عنده.","vol":"22","page":180},{"text":"<span data-type='title' id=toc-2608>١٦ - [باب] قوله: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا﴾ [آل عمران: ١٨٨]</span>\n٤٥٦٧ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: حَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ -: أَنَّ رِجَالًا مِنَ الْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - كَانَ إِذَا خَرَجَ رَسُولُ اللهِ - ﷺ - إِلَى الْغَزْوِ تَخَلَّفُوا عَنْهُ، وَفَرِحُوا بِمَقْعَدِهِمْ خِلَافَ رَسُولِ اللهِ - ﷺ - فَإِذَا قَدِمَ رَسُولُ اللهِ - ﷺ - اعْتَذَرُوا إِلَيْهِ وَحَلَفُوا، وَأَحَبُّوا أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا، فَنَزَلَتْ ﴿لَا يَحْسِبَنَّ الَّذِينَ يَفْرَحُونَ﴾ الآيَةَ. [آل عمران: ١٨٨] الآيَةَ. [مسلم: ٢٧٧٨ - فتح: ٨/ ٢٣٣]\n\n٤٥٦٨ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ عَنِ ابْنِ أَبِي مُلَيْكَةَ، أَنَّ عَلْقَمَةَ بْنَ وَقَّاصٍ أَخْبَرَهُ، أَنَّ مَرْوَانَ قَالَ لِبَوَّابِهِ: اذْهَبْ يَا رَافِعُ إِلَى ابْنِ عَبَّاسٍ فَقُلْ: لَئِنْ كَانَ كُلُّ امْرِئٍ فَرِحَ بِمَا أُوتِيَ، وَأَحَبَّ أَنْ يُحْمَدَ بِمَا لَمْ يَفْعَلْ، مُعَذَّبًا، لَنُعَذَّبَنَّ أَجْمَعُونَ. فَقَالَ ابْنُ عَبَّاسٍ وَمَا لَكُمْ وَلِهَذِهِ، إِنَّمَا دَعَا النَّبِيُّ - ﷺ - يَهُودَ فَسَأَلَهُمْ عَنْ شَيْءٍ، فَكَتَمُوهُ إِيَّاهُ، وَأَخْبَرُوهُ بِغَيْرِهِ، فَأَرَوْهُ أَنْ قَدِ اسْتَحْمَدُوا إِلَيْهِ بِمَا أَخْبَرُوهُ عَنْهُ فِيمَا سَأَلَهُمْ، وَفَرِحُوا بِمَا أُوتُوا مِنْ كِتْمَانِهِمْ، ثُمَّ قَرَأَ ابْنُ عَبَّاسٍ ﴿وَإِذْ أَخَذَ اللهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ [آل عمران: ١٨٧] كَذَلِكَ حَتَّى قَوْلِهِ: ﴿يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا﴾ [آل عمران: ١٨٨] [مسلم: ٢٧٧٨ - فتح: ٨/ ٢٣٣]. تَابَعَهُ عَبْدُ الرَّزَّاقِ عَنِ ابْنِ جُرَيْجٍ.\nحَدَّثَنَا ابن مُقَاتِلٍ، أَخْبَرَنَا الَحجَّاج، عَنِ ابن جُرَيْجٍ أَخْبَرَنِي ابن أَبِي مُلَيْكَةَ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّة أَخْبَرَة أَنَّ مَرْوَانَ بهذا. [مسلم: ٢٧٧٨ - فتح: ٨/ ٢٣٣]\nذكر فيه حديث أَبِي سعِيدٍ الخُدْرِيِّ - ﵁ -: أَنَّ رِجَالًا مِنَ المُنَافِقِينَ على عَهْدِ رَسُولِ اللهِ - ﷺ - كَانَ إِذَا خَرَجَ رَسُولُ اللهِ - ﷺ - إلَى الغَزْوِ وتَخَلَّفُوا عَنْهُ، وَفَرِحُوا بِمَقْعَدِهِمْ خِلَافَ رَسُولِ اللهِ - ﷺ -، فَإِذَا قَدِمَ رَسُولُ اللهِ - ﷺ - اعْتَذَرُوا","vol":"22","page":181},{"text":"إِلَيْهِ وَحَلَفُوا، وَأَحَبُّوا أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا، فَنَزَلَتْ ﴿وَلَايَحْسَبَنَّ﴾ [آل عمران: ١٨٨] الآيَةَ. وأخرجه مسلم أيضًا (^١).\nوحديث هِشَام، عن ابن جُرَيْجٍ، عَنِ ابن أَبِي مُلَيْكَةَ، عن عَلْقَمَةَ بْن وَقَّاصٍ، أَنَّ مَرْوَانَ قَالَ لِبَوَّابهِ: اذْهَبْ يَا رَافِعُ إِلَى ابن عَبَّاسٍ، فَقُلْ: لَئِنْ كَانَ كُلُّ امْرِئٍ منا فَرِحَ بِمَا أُوتِيَ، وَأَحَبَّ أَنْ يُحْمَدَ بِمَا لَمْ يَفْعَلْ مُعَذَّبًا، لَنُعَذَّبَنَّ أَجْمَعُونَ. قَالَ ابن عَبَّاسٍ: وَمَا لَكُمْ وَلهَذِهِ، إِنَّمَا دَعَا النَّبِيُّ - ﷺ - يَهُودَ فَسَأَلَهُمْ عَنْ شَئٍ، فَكَتَمُوهُ إِيَّاهُ، وَأَخْبَرُوهُ بِغَيْرِهِ، فَأَرَوْهُ أَنْ قَدِ اسْتَحْمَدُوا إِلَيْهِ بِمَا أَخْبَرُوهُ عَنْهُ عمَّا سَأَلَهُمْ، وَفَرِحُوا بِمَا أُوتُوا مِنْ كِتْمَانِهِمْ، ثُمَّ قَرَأَ ابن عَبَّاسٍ ﴿وَإِذْ أَخَذَ اللهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ﴾ [آل عمران: ١٨٧] كَذلِكَ حَتَّى قَوْلِهِ: ﴿يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا﴾\nتَابَعَهُ عَبْدُ الرَّزَاقِ، عَنِ ابن جُرَيْجٍ.\nحَدَّثنَا ابْنُ مُقَاتِلٍ، أَنَا الحَجَّاجُ، عَنِ ابن جُرَيْجٍ أَخْبَرَنِي ابن أَبِي مُلَيْكَةَ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّهُ أَخْبَرَهُ أَنَّ مَرْوَانَ بهذا.\nحديث مروان هذا أخرجه مسلم -أيضا- من حديث حجاج عن ابن جريج به، وفيه: بما أَتَى (^٢)، ورواه الواحدي من حديث زيد بن أسلم أن مروان بن الحكم كان يومًا -وهو أمير المدينة- عنده أبو سعيد وزيد بن ثابت ورافع بن خديج، فقال مروان: يا أبا سعيد، أرأيت قول الله: ﴿لَا تَحْسَبَنَّ﴾ الآية، والله إنا لنفرح بما أوتينا، ونحب أن نحمد بما لم نفعل.\n_________\n(^١) مسلم (٢٧٧٧) كتاب: صفات المنافقين.\n(^٢) مسلم (٢٧٧٨).","vol":"22","page":182},{"text":"فقال أبو سعيد: ليس هذا في هذا، إنما كان رجال .. الحديث (^١).\nورواه عبد في \"تفسيره\"، عن إسحاق بن عيسى، عن مالك، عن زيد بن [أسلم] (^٢) أن رافع بن خَديج وزيد بن ثابت كانا عند مروان، فقال مروان: يا رافع، في أي شيء نزلت هذِه الآية؟ فقال: في ناس من المنافقين كانوا إذا خرج رسول الله - ﷺ - وأصحابه إلى سفر تخلفوا فإذا قدموا اعتذروا، فكأن مروان أنكر ذلك، فخرج رافع وقال لزيد: أنشدك بالله هل تعلم ما أقول؟ قال: نعم (^٣).\nوقوله: (تابعه عبد الرزاق) (^٤). يعني: هشامَ بنَ يوسف الصنعاني).\nوقد أخرجه الإسماعيلي في \"صحيحه\" عن ابن زنجويه وأبي سفيان قالا: ثنا (عن) (^٥) عبد الرزاق، به. وقال أبو القاسم: ثنا محمد بن إبراهيم، ثنا أبو عروبة، ثنا سلمة بن شبيب، ثنا عبد الرزاق به، وقال أبو مسعود، تابعه أيضا محمد بن ثور عن ابن جريج. واعترض الإسماعيلي فقال: يرحم الله البخاري أخرج هذا الحديث في \"الصحيح\" مع الاختلاف على ابن جريج، ويرجع الحديث إلى (باب) (^٦) مروان عن ابن عباس وبوابه بمنزلة واحدة، ولم يذكر حديث عروة عن مروان وحرسيه عن بسرة في مس الذكر (^٧)، وذكر هذا ولا فرق بينهما\n_________\n(^١) \"أسباب النزول\" ص ١٤٠ - ١٤١.\n(^٢) ساقطة من الأصول والسياق يقتضيها.\n(^٣) أورده السيوطي في \"الدر المنثور\" ٢/ ١٩١ وعزاه لعبد بن حميد.\n(^٤) \"تفسير عبد الرزاق\" ١/ ١٤٣.\n(^٥) كذا في الأصل، وفوقها: (كذا).\n(^٦) ورد بهامش الأصل: لعله: بواب.\n(^٧) يشير المصنف إلى حديث النبي - ﷺ - \"من مس ذكره فلا يصل حتى يتوضأ\"رواه مالك وأحمد والأربعة.","vol":"22","page":183},{"text":"إلا أن البواب مسمًّى ثم لا يعرف إلا هكذا، والحرسي (غير نفسه) (^١) مسمًّى، والله يغفر لنا وله.\nوقال الدارقطني في كتاب \"التتبع\": أخرج محمدٌ حديثَ ابن جريج -يعني هذا- من حديث حجاج -يعني كما سلف- ومن حديث هشام أيضًا، وقد اختلف، فينظر من يتابع أحدهما، وقد أخرج مسلم حديث حجاج دون حديث هشام (^٢).\nوفي \"تفسير ابن أبي حاتم\" عن ابن إسحاق، حدثني محمد مولى آل زيد بن ثابت، عن عكرمة: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ﴾ يعني: فنحاص وأشياع وأشباهما من الأحبار الذين يفرحون بما يصيبوا من الدنيا، وما زينوا للناس من الضلالة، وأن يقول الناس لهم: علماء. وليسوا بأهل علم. وعن الحكم بن أبان عن عكرمة، قال عبد الله: هو تبديلهم التوراة واتباع من اتبعهم على ذلك (^٣).\nوقال عبد بن حميد: ثنا يونس بن شيبان عن قتادة أنهم وفد أهل خيبر أتوا سيدنا رسول الله - ﷺ - فزعموا أنهم راضون بما جاء به، وهم متمسكون بضلالهم، وأرادوا أن يحمدهم رسول الله - ﷺ - بأمر لم يفعلوه، فنزلت (^٤).\nوعن الضحاك قال: كتب يهود يثرب إلى اليهود في الآفاق، الشام وغيرها يذكرون رسول الله - ﷺ -، وأنه ليس بنبي، فلا تؤمنوا به، ولا تتبعوه وعليكم بدينكم فاثبتوا عليه فأجابوهم، فلما أجابوهم، فرحوا بما قالوا،\n_________\n(^١) هكذا في الأصل: ولعلها: نفسه غير.\n(^٢) \"الإلزامات والتتبع\" ص ٣٣٣ - ٣٣٤.\n(^٣) \"تفسير ابن أبي حاتم\" ٣/ ٨٣٨.\n(^٤) أوردها السيوطي في \"الدر المنثور\" ٢/ ١٩٢، وعزاها لعبد بن حميد.","vol":"22","page":184},{"text":"فهو كقوله تعالى: ﴿فَرِحُوا بِمَا أُوتُوا﴾ [الأنعام: ٤٤] (^١).\nفائدة:\nذكر التأويلين في آية الباب. وقرأ سعيد بن جبير: (بما أوتوا) (^٢) وقال: اليهود: فرحوا بما أوتي آل إبراهيم من الكتاب والحكمة، ثم قال سعيد: ﴿وَيُحِبُّونَ أَنْ يُحْمَدُوا﴾ فهو قولهم: نحن على دين إبراهيم.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٥٤٧ (٨٣٤٠).\n(^٢) انظر: \"تفسير الثعالبي\" ١/ ٣٣٩.","vol":"22","page":185},{"text":"<span data-type='title' id=toc-2609>١٧ - [باب] قوله: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ﴾ [آل عمران: ١٩٠]</span>\n٤٥٦٩ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي شَرِيكُ بْنُ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ، فَتَحَدَّثَ رَسُولُ اللهِ - ﷺ - مَعَ أَهْلِهِ سَاعَةً ثُمَّ رَقَدَ، فَلَمَّا كَانَ ثُلُثُ اللَّيْلِ الآخِرُ قَعَدَ فَنَظَرَ إِلَى السَّمَاءِ، فَقَالَ: ﴿إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لأُولِى الأَلْبَابِ﴾ [آل عمران: ١٩٠]، ثُمَّ قَامَ فَتَوَضَّأَ وَاسْتَنَّ، فَصَلَّى إِحْدَى عَشْرَةَ رَكْعَةً، ثُمَّ أَذَّنَ بِلَالٌ فَصَلَّى رَكْعَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى الصُّبْحَ.\nذكر فيه حديث ابن عباس ﵄: بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ .. وقد سلف في الطهارة وغيرها بفوائده (^١).\nوروى الواحدي من حديث سعيد بن جبير، عن ابن عباس قال: أتت قريش اليهود فقالوا: ما جاءكم به موسى من الآيات؟ قالوا: عصاه ويده، وأتوا النصارى فقالوا: كيف كان عيسى فيكم؟ قالوا: يبرئ الأكمه والأبرص ويحيي الموتى، فأتوا رسول الله - ﷺ - فقال: ادع لنا ربك يجعل لنا الصفا ذهبًا؛ فأنزل الله تعالى هذِه الآية (^٢).\nوروى عبد بن حميد من حديث أبي جناب الكلبي، عن عطاء قال: دخلت أنا وعبيد بن عمر على عائشة ﵂ وعندها ابن عمر - ﵄- فذكر حديثًا: أن رسول الله - ﷺ - استأذنها في ليلة من لياليها أن يتعبد، قالت: فجلس يقرأ ويبكي حتى أتاه بلال للفجر، فقال:\n_________\n(^١) سلف في الطهارة برقم (١١٧) باب السمر في العلم، وسلف في غيرها.\n(^٢) \"أسباب النزول\" ص ١٤٢.","vol":"22","page":186},{"text":"يا رسول الله، ما يبكيك؟! قال: \"وما يمنعني وقد أنزلت عليَّ الليلة ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ الآية، وويل لمن قرأها ثم لم يتفكر فيها\".\nوقوله في حديث ابن عباس: (فلما كان ثلث الليل الآخر قعد فنظر إلى السماء فقال: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ الآية، ثم قام فتوضأ).\nوفي لفظ آخر ذكره بعدُ: فنام حتى انتصف الليل، أو قبله بقليل أو بعده بقليل (^١). وفي لفظ: (فقام من آخر الليل) (^٢). ولا تضاد؛ إذ في بعض الروايات الصحيحة أنه توضأ وضوءًا بين الوضوئين، ثم أتى فراشه فنام، ثم قام قومة أخرى، ثم توضأ وضوءًا هو الوضوء، ثم قال: \"اللهم أعظم لي نورًا .. \" (^٣) الحديث، وهو دال على أنه قام قومتين، وكذا أخرجه الصيدلاني في \"جزء أخبار النفل\" (^٤): فلما كان في جوف الليل الأول خرج إلى الحجرة، فقلب وجهه في السماء، ثم عاد إلى مضجعه، فلما كان في ثلث الليل الآخر خرج إلى الحجرة، فقلب وجهه في أفق السماء، ثم عهد إلى قربة .. الحديث.\nقال جماعة من العلماء: يستحب للمستيقظ من نومه أن يتلو هذِه (الآية) (^٥) اقتداءً بالشارع، وقراءته لها؛ لأنه يبتدئ بعظمة ربه ويختمها بذكره أو بذكر الله وما ندب إليه من العبادة، وما وعد على ذلك من الثواب وتوعد على معصيته من العقاب، وأن هذِه الآيات جامعة\n_________\n(^١) يأتي قريبًا برقم (٤٥٧١).\n(^٢) مسلم (٢٥٦) كتاب: الطهارة، باب: السواك.\n(^٣) مسلم (٧٦٣) كتاب: الصلاة، باب: الدعاء في صلاة الليل وقيامه.\n(^٤) ورد في هامش الأصل: في \"جزء أخبار النفل\" تخرج في الهامش بخط كاتب الأصل ولم يصح بعده. فاعلمه.\n(^٥) ورد بهامش الأصل: لعله: الآيات.","vol":"22","page":187},{"text":"لكثير من ذلك. نبه على ذلك ابن التين، وروى أبو نصر الوايلي في \"إبانته\" من حديث المقبري، عن أبي هريرة - ﵁ - أنه - ﵇ - كان يقرأ عشر آيات من آخر سورة آل عمران كل ليلة.\nوروى الجُوزي -بالزاي- عن علي - ﵁ - أنه - ﵇ - كان إذا قام من الليل تسوك، ثم نظر في السماء، ثم قال: \" ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ إلى قوله: ﴿فَقِنَا عَذَابَ النَّارِ﴾ \".\nوعن بريدة مرفوعًا: \"أشد آية على الجن في القرآن هذِه الآية\".\nوعن أبي هريرة - ﵁ - مرفوعًا: \"لما أسري بي إلى السماء السابعة إذا وهج ودخان وأصوات، فقلت: يا جبريل، ما هذا؟ قال: (هذا) (^١) الشياطين (يحرفون) (^٢) في أعين بني آدم أن لا يتفكروا في ملكوت السماء والأرض، ولولا ذلك لرأوا العجائب\" (^٣).\nوعنه أيضا مرفوعًا: \"بينما رجل مستلق على فراشه إذ رفع رأسه فنظر إلى النجوم فقال: إن لك ربًّا وخالقًا، اللهم اغفر لي، قال: فنظر الله له فغفر له\".\n_________\n(^١) في هامش الأصل: لعله (هذِه).\n(^٢) كذا في الأصل بموحدة وفي \"المسند\" أيضًا وعليها تعليق يشير إلى أنها في إحدى نسخه: (يخرِّقون) بخاء معجمة وبمثناة، وفي أخرى: (يحرمون).\n(^٣) رواه أحمد في \"مسنده\" ٢/ ٣٥٣، وابن أبي شيبة في \"مصنفه\" ٧/ ٣٣٦ عن علي بن زيد، عن أبي الصلت عن أبي هريرة، قال ابن كثير في \"تفسيره\": علي بن زيد بن جدعان له منكرات ٦/ ٤٦٨ وضعف البوصيري إسناده في \"زوائده\" ص ٣١٢.","vol":"22","page":188},{"text":"<span data-type='title' id=toc-2610>١٨ - [باب] قوله: ﴿الَّذِينَ يَذْكُرُونَ اللهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ [آل عمران: ١٩١]</span>\n٤٥٧٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ فَقُلْتُ: لأَنْظُرَنَّ إِلَى صَلَاةِ رَسُولِ اللهِ - ﷺ - فَطُرِحَتْ لِرَسُولِ اللهِ - ﷺ - وِسَادَةٌ، فَنَامَ رَسُولُ اللهِ - ﷺ - فِي طُولِهَا، فَجَعَلَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ، ثُمَّ قَرَأَ الآيَاتِ الْعَشْرَ الأَوَاخِرَ مِنْ آلِ عِمْرَانَ حَتَّى خَتَمَ، ثُمَّ أَتَى شَنًّا مُعَلَّقًا، فَأَخَذَهُ فَتَوَضَّأَ، ثُمَّ قَامَ يُصَلِّي، فَقُمْتُ فَصَنَعْتُ مِثْلَ مَا صَنَعَ ثُمَّ جِئْتُ فَقُمْتُ إِلَى جَنْبِهِ، فَوَضَعَ يَدَهُ عَلَى رَأْسِي، ثُمَّ أَخَذَ بِأُذُنِي، فَجَعَلَ يَفْتِلُهَا، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ أَوْتَرَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٨/ ٢٣٦]\nذكر فيه حديث ابن عباس ﵄ أيضا في مبيته عند رسول الله - ﷺ - أطول من الذي قبله.","vol":"22","page":189},{"text":"<span data-type='title' id=toc-2611>١٩ - [باب] قوله: ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ﴾ [آل عمران: ١٩٢]</span>\n٤٥٧١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَعْنُ بْنُ عِيسَى، حَدَّثَنَا مَالِكٌ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ -مَوْلَى عَبْدِ اللهِ بْنِ عَبَّاسٍ- أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ: أَنَّهُ بَاتَ عِنْدَ مَيْمُونَةَ زَوْجِ النَّبِيِّ - ﷺ - وَهْيَ خَالَتُهُ قَالَ: فَاضْطَجَعْتُ فِي عَرْضِ الْوِسَادَةِ، وَاضْطَجَعَ رَسُولُ اللهِ - ﷺ - وَأَهْلُهُ فِي طُولِهَا، فَنَامَ رَسُولُ اللهِ - ﷺ - حَتَّى انْتَصَفَ اللَّيْلُ، أَوْ قَبْلَهُ بِقَلِيلٍ، أَوْ بَعْدَهُ بِقَلِيلٍ، ثُمَّ اسْتَيْقَظَ رَسُولُ اللهِ - ﷺ - فَجَعَلَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ بِيَدَيْهِ، ثُمَّ قَرَأَ الْعَشْرَ الآيَاتِ الْخَوَاتِمَ مِنْ سُورَةِ آلِ عِمْرَانَ، ثُمَّ قَامَ إِلَى شَنٍّ مُعَلَّقَةٍ فَتَوَضَّأَ مِنْهَا، فَأَحْسَنَ وُضُوءَهُ، ثُمَّ قَامَ يُصَلِّي، فَصَنَعْتُ مِثْلَ مَا صَنَعَ، ثُمَّ ذَهَبْتُ فَقُمْتُ إِلَى جَنْبِهِ، فَوَضَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ الْيُمْنَى عَلَى رَأْسِي، وَأَخَذَ بِأُذُنِى بِيَدِهِ الْيُمْنَى يَفْتِلُهَا، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ أَوْتَرَ، ثُمَّ اضْطَجَعَ حَتَّى جَاءَهُ الْمُؤَذِّنُ، فَقَامَ فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى الصُّبْحَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٨/ ٢٣٦]\nذكر فيه أيضا الحديث المذكور مطولا.\nقال أنس وغيره -فيما ذكره ابن أبي حاتم-: أي: من يخلد في النار (^١). وذكر الطبري نحوه عن الحسن وغيره (^٢).\nوعن جابر: دخوله إياها خزي وإن أخرج. ورجحه الطبري (^٣).\n_________\n(^١) رواه ابن أبي حاتم في \"التفسير\" ٣/ ٨٤٢.\n(^٢) \"تفسير الطبري\" ٣/ ٥٥٢.\n(^٣) المصدر السابق.","vol":"22","page":190},{"text":"<span data-type='title' id=toc-2612>٢٠ - [باب] قوله: ﴿إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ﴾ [آل عمران: ١٩٣] الآيَةَ</span>\n٤٥٧٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ مَوْلَى ابْنِ عَبَّاسٍ أَنَّ ابْنَ عَبَّاسٍ - ﵄ - أَخْبَرَهُ أَنَّهُ بَاتَ عِنْدَ مَيْمُونَةَ زَوْجِ النَّبِيِّ - ﷺ - وَهْيَ خَالَتُهُ -قَالَ فَاضْطَجَعْتُ فِي عَرْضِ الْوِسَادَةِ، وَاضْطَجَعَ رَسُولُ اللهِ - ﷺ - وَأَهْلُهُ فِي طُولِهَا، فَنَامَ رَسُولُ اللهِ - ﷺ - حَتَّى إِذَا انْتَصَفَ اللَّيْلُ، أَوْ قَبْلَهُ بِقَلِيلٍ، أَوْ بَعْدَهُ بِقَلِيلٍ، اسْتَيْقَظَ رَسُولُ اللهِ - ﷺ - فَجَلَسَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ بِيَدِهِ، ثُمَّ قَرَأَ الْعَشْرَ الآيَاتِ الْخَوَاتِمَ مِنْ سُورَةِ آلِ عِمْرَانَ، ثُمَّ قَامَ إِلَى شَنٍّ مُعَلَّقَةٍ فَتَوَضَّأَ مِنْهَا، فَأَحْسَنَ وُضُوءَهُ، ثُمَّ قَامَ يُصَلِّي. قَالَ ابْنُ عَبَّاسٍ فَقُمْتُ فَصَنَعْتُ مِثْلَ مَا صَنَعَ، ثُمَّ ذَهَبْتُ فَقُمْتُ إِلَى جَنْبِهِ، فَوَضَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ الْيُمْنَى عَلَى رَأْسِي، وَأَخَذَ بِأُذُنِي الْيُمْنَى يَفْتِلُهَا، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ رَكْعَتَيْنِ، ثُمَّ أَوْتَرَ ثُمَّ اضْطَجَعَ حَتَّى جَاءَهُ الْمُؤَذِّنُ، فَقَامَ فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى الصُّبْحَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ٨/ ٢٣٧]\nذكر فيه أيضا الحديث المذكور مطولا.\nقال محمد بن كعب: هو الكتاب، ليس كلَّكم أتى رسولُ الله - ﷺ -. ذكره عبد بن حميد. وعن قتادة: هو من سمع دعوة فأجابها. وعنه: سمعوا دعوة من الله فأجابوها وأحسنوا فيها وصبروا عليها (^١).\nوقال ابن جريج فيما ذكره ابن أبي حاتم: هو سيدنا رسول الله - ﷺ - (^٢).\n_________\n(^١) أورده السيوطي في \"الدر المنثور\" ٢/ ١٩٦ وعزاه لعبد بن حميد.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٨٤٣.","vol":"22","page":191},{"text":"وذكره الطبري أيضا عن ابن زيد، ومقاتل في \"تفسيره\"، وصوب الطبري قول محمد بن كعب (^١).\nفائدة:\n﴿الَّذِينَ يَذْكُرُونَ اللهَ قِيَامًا وَقُعُودًا﴾. قال ابن مسعود: إنه في الصلاة، إذا لم يستطع قائما فقاعدًا، وإلا فعلى جنبه. حكاه ابن أبي حاتم عنه.\nوقال مجاهد: لا يكون العبد من الذاكرين الله كثيرًا حتى يذكر الله قائمًا وقاعدًا ومضطجعًا. ثم قرأ سفيان هذِه الآية (^٢).\nوفي \"تفسير ابن الجوزي\" في قوله: ﴿لَآيَاتٍ لِأُولِي الْأَلْبَابِ﴾ قال أهل التفسير: يقال: الذين يذكرون الله. وقال جماعة منهم: هذا في الصلاة (^٣). تيسير من الله وتخفيف. وقال آخرون: أراد به ذكر الله في وصفهم بالمداومة عليه، إذ الإنسان قلما يخلو من إحدى هذِه الحالات الثلاث. وعند الطبري عن ابن جريج: هو ذكر الله في الصلاة وغيرها، وقراءة القرآن (^٤).\nوقول ابن عباس ﵄: (ثم قام إلى شن): هو القربة البالية.\nقوله: (فوضع يده اليمنى على رأسي) يعني: ذراعه. وفتل أذنه؛ ليحفظ ذلك ويتعلمه؛ ولئلا ينساه.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٥٥٣.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٨٤١ - ٨٤٢.\n(^٣) \"زاد المسير\" ١/ ٥٢٧.\n(^٤) \"تفسير الطبري\" ٣/ ٥٥٠.","vol":"22","page":192},{"text":"<span data-type='title' id=toc-2613>(٤) ومن سورة النِّسَاءِ</span>\n[قَالَ ابن عَبَّاسٍ: ﴿يَسْتَنْكِفْ﴾ يَسْتَكْبِرُ. (قِوَامًا): قِوَامُكُمْ مِنْ مَعَايِشِكُمْ. ﴿لَهُنَّ سَبِيلًا﴾ يَعْنِي: الرَّجْمَ لِلثَّيِّبِ، وَالْجَلْدَ لِلْبِكْرِ. وَقَالَ غَيْرُهُ: ﴿مَثْنَى وَثُلَاثَ﴾ يَعْنِي: اثْنَتَيْنِ وَثَلَاثًا وَأَرْبَعًا، وَلَا تُجَاوِزُ العَرَبُ رُبَاعَ].\nهي مدنية، واستثنى أبو العباس الضرير في \"مقامات التنزيل\" آية التيمم، وآية صلاة الخوف وليس بجيد فإنهما كانا بالمدينة، ووقع للنحاس أنها مكية (^١)، وحديث عائشة في \"صحيح البخاري\": ما نزلت سورة البقرة والنساء إلا وأنا عند رسول الله - ﷺ - (^٢). يرده.\nوقال الفاسي: نزلت عند الهجرة من مكة إلى المدينة، ونقل ابن النقيب عن الجمهور أنها مدنية، وفيها آية واحدة نزلت بمكة عام الفتح في عثمان بن أبي طلحة ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا﴾. وقال عطاء: أول ما نزلت بالمدينة البقرة، ثم الأنفال، ثم آل عمران، ثم الأحزاب، ثم (الامتحان) (^٣)، ثم النساء. حكاه عنه السخاوي في \"جمال القراء\" (^٤).\n_________\n(^١) \"معاني القرآن\" ٢/ ٧.\n(^٢) سيأتي برقم (٤٩٩٣) كتاب فضائل القرآن، باب: تأليف القرآن.\n(^٣) يعني: الممتحنة.\n(^٤) \"جمال القراء\" ص ٨.","vol":"22","page":193},{"text":"<span data-type='title' id=toc-2614>١ - [باب] قول الله -﷿-: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ [النساء: ٣]\n٤٥٧٣ </span>- حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂-: أَنَّ رَجُلًا كَانَتْ لَهُ يَتِيمَةٌ فَنَكَحَهَا، وَكَانَ لَهَا عَذْقٌ، وَكَانَ يُمْسِكُهَا عَلَيْهِ، وَلَمْ يَكُنْ لَهَا مِنْ نَفْسِهِ شَيْءٌ فَنَزَلَتْ فِيهِ [وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي الْيَتَامَى] [النساء: ٣] أَحْسِبُهُ قَالَ كَانَتْ شَرِيكَتَهُ فِي ذَلِكَ الْعَذْقِ وَفِي مَالِهِ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح: ٨/ ٢٣٨]\n\n٤٥٧٤ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّهُ سَأَلَ عَائِشَةَ عَنْ قَوْلِ اللهِ تَعَالَى: ﴿وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣]. فَقَالَتْ يَا ابْنَ أُخْتِي، هَذِهِ الْيَتِيمَةُ تَكُونُ فِي حَجْرِ وَلِيِّهَا، تَشْرَكُهُ فِي مَالِهِ وَيُعْجِبُهُ مَالُهَا وَجَمَالُهَا، فَيُرِيدُ وَلِيُّهَا أَنْ يَتَزَوَّجَهَا، بِغَيْرِ أَنْ يُقْسِطَ فِي صَدَاقِهَا، فَيُعْطِيَهَا مِثْلَ مَا يُعْطِيهَا غَيْرُهُ، فَنُهُوا عَنْ أَنْ يَنْكِحُوهُنَّ إِلاَّ أَنْ يُقْسِطُوا لَهُنَّ، وَيَبْلُغُوا لَهُنَّ أَعْلَى سُنَّتِهِنَّ فِي الصَّدَاقِ، فَأُمِرُوا أَنْ يَنْكِحُوا مَا طَابَ لَهُمْ مِنَ النِّسَاءِ سِوَاهُنَّ. قَالَ عُرْوَةُ قَالَتْ عَائِشَةُ: وَإِنَّ النَّاسَ اسْتَفْتَوْا رَسُولَ اللهِ - ﷺ - بَعْدَ هَذِهِ الآيَةِ فَأَنْزَلَ اللهُ ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ [النساء: ٣] قَالَتْ عَائِشَةُ: وَقَوْلُ اللهِ تَعَالَى فِي آيَةٍ أُخْرَى: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ [النساء: ٣] رَغْبَةُ أَحَدِكُمْ عَنْ يَتِيمَتِهِ حِينَ تَكُونُ قَلِيلَةَ الْمَالِ وَالْجَمَالِ قَالَتْ: فَنُهُوا أَنْ يَنْكِحُوا عَنْ مَنْ رَغِبُوا فِي مَالِهِ وَجَمَالِهِ فِي يَتَامَى النِّسَاءِ، إِلاَّ بِالْقِسْطِ، مِنْ أَجْلِ رَغْبَتِهِمْ عَنْهُنَّ إِذَا كُنَّ قَلِيلَاتِ الْمَالِ وَالْجَمَالِ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح: ٨/ ٢٣٩]\nيعني: (اثنين) (^١) وثلاثا وأربعًا، ولا تجاوز العرب رُباع، يعني:\n_________\n(^١) في هامش الأصل: كذا في نسخة صحيحة والصواب: (اثنتين)","vol":"22","page":194},{"text":"لا تقول: خُماس ولا سُداس، وتَبع في ذلك أبا عبيدة (^١)، وقد ذكر الطبري أن العشرة يقال فيها: عشار، ولا يسمع إلا في بيت الكميت فقط.\nفلم يستريثوك حتى رميـ … ت فوق (الرجال) (^٢) خصالًا عُشارًا\nيريد: عشرا (^٣).\nوعن خلف الأحمر أنه أنشد أبياتًا غريبة فيها: من خماس إلى عُشار، ومن قال: معنى ﴿مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾: تسع، وأن الواو جامعة، وقاس على التنازع فغير معتدٍّ به ولا يصح في اللغة؛ لأن معنى مثنى عند العرب اثنين للاثنين فقط، وأيضا فإن من كلام العرب الاختصار، ولا يجوز أن يكون تسعًا لأن لفظ التسع يقصر في مثنى وثلاث ورباع، وأيضا فلو كان كذلك لما حل إلا زواج تسع أو واحدة، ومدعي الأول الرافضة وطائفة من أهل الظاهر. وحديث غيلان السائر: \"أمسك أربعًا وفارق سائرهن\" (^٤) يرده، وعليه عمل الصحابة والتابعين، وذلك من خصائصه، وما يروي الرافضة عن علي - ﵁ - أو غيره من السلف فغير معروف.\n_________\n(^١) \"مجاز القرآن\" ١/ ١١٦.\n(^٢) تحتها في الأصل علامة إهمال الحاء وهي حاء صغيرة والمثبت هو الصحيح انظر: \"الأغاني\" ١٥/ ٩٨\"، \"خزانة الأدب\" ١/ ١٧٠، \"لسان العرب\" ٤/ ٥٦٨.\n(^٣) \"تفسير الطبري\" ٣/ ٥٧٩.\n(^٤) رواه الترمذي (١١٢٨)، وابن ماجه (١٩٥٣)، وابن حبان في \"صحيحه\" ٩/ ٤٦٥ (٤١٥٧) وما بعده وغيرهم من حديث معمر عن الزهري عن سالم عن أبيه أن غيلان بن سلمة الثقفي أسلم وعنده عشر نسوه .. الحديث. والحديث خرجه المصنف في \"البدر المنير\" بإيضاح جلي، فراجعه فإنه مفيد جدًّا ٧/ ٦٠٢ - ٦١١.","vol":"22","page":195},{"text":"وقد ذهب بعض أهل الظاهر إلى إباحة الجمع بين ثماني عشرة تمسكًا بأن العدد في تلك الصيغ يفيد التكرار، وهو عجيب، وقد وافق ابن حزم الجمهور فقال في كتابه: لا يحل لأحد أن يتزوج أكثر من أربع نسوة إماءً وحرائر، أو بعضهن حرائر وبعضهن إماء. ولم يذكر فيه خلافًا، واستدل بحديث غيلان السالف، فإن قيل: إن معمرًا أخطأ فيه فأسنده.\nقلنا: من ادعى ذلك فعليه البرهان، وهو ثقة مأمون.\nقال: وإن لم يختلف في عدم جواز أكثر من ذلك أحد من أهل الإسلام، وخالف في ذلك قوم من الروافض لا يصح لهم عقد الإسلام (^١).\nواستدل بعض المالكية بمطلق هذِه الآية استواء الحر بالعبد في ذلك، وهو المشهور عن مالك كما قاله ابن رشد (^٢)، وهو قول ابن حزم (^٣)، وأباه أبو حنيفة والشافعي فاقتصرا على اثنتين (^٤).\n(ص): «قوامًا) قوامكم من معايشكم).\nأسنده ابن أبي حاتم عن ابن عباس (^٥)، قرأه ابن عمر بكسر القاف، وعيسى بن عمر بفتحها (^٦).\n_________\n(^١) \"المحلى\" ٩/ ٤٤٠ بتصرف.\n(^٢) \"بداية المجتهد\" ٣/ ١٠٠٤.\n(^٣) \"المحلى\" ٩/ ٤٤٠.\n(^٤) انظر: \"الهداية\" ١/ ٢١١، \"التهذيب\" ٥/ ٣١٩.\n(^٥) \"تفسير ابن أبي حاتم\" ٣/ ٨٦٤.\n(^٦) انظر: \"البحر المحيط\" لأبي حيان ٣/ ١٧٠.","vol":"22","page":196},{"text":"وخطأه في ذلك أبو حاتم السجستاني (^١)، والمراد: ما يقوم بأمركم. كأنه أتى به على الأصل فقلبت الواو بالكسرة التي قبلها وهو التلاوة، ثم أثبتت الألف وحذفت، وإثباتها يليق به التفسير المذكور هنا.\n(ص): (﴿لَهُنَّ سَبِيلًا﴾: الرجم للثيب والجلد للبكر). أسنده ابن أبى حاتم أيضا عن ابن عباس (^٢).\n(ص): (وقال ابن عباس: ﴿يَسْتَنْكِفَ﴾: يستكبر). أسنده ابن أبي حاتم (^٣) عنه أيضا. قال الزجاج: هو مأخوذ من نكف الدمع إذا أنحيته بإصبعك عن خدك (^٤). وقال أبو عمرو: استنكف من الأمر، ونكف بكسر الكاف. كأنك أنفت منه.\nثم ساق البخاري حديث ابن جُرَيْجٍ عن هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂: أَنَّ رَجُلًا كَانَتْ لَهُ يَتِيمَة فَنَكَحَهَا، وَكَانَ لَهَا عَذْقٌ، وَكَانَ يُمْسِكُهَا عَلَيْهِ، وَلَمْ يَكُنْ لَهَا مِنْ نَفْسِهِ شَيْءٌ، فَنَزَلَتْ فِيهِ ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣] أَحْسِبُهُ كَانَتْ شَرِيكَتَهُ فِي ذَلِكَ العَذْقِ وَفِي مَالِهِ.\n_________\n(^١) هو أبو حاتم سهل بن محمد بن عثمان السجستاني ثم البصري، المقرئ النحوي اللغوي. حدث عن يزيد بن هارون، وأبي عبيدة بن المثنى والأصمعي.\nحدث عنه: أبو داود والنسائي وأبو بكر البزار ومن تصانيفه: \"إعراب القرآن\" و\"القراءات\" و\"الفصاحة\" وغيرها. قال الذهبي: له باع طويل في اللغات والشعر والعروض واستخراج المغمَّى. مات ٢٥٥ هـ وقيل ٢٥٠. وانظر ترجمته في \"الجرح والتعديل\" ٤/ ٢٠٤ (٨٨٢) و\"الأنساب\" ٧/ ٤٦، \"تهذيب الكمال\" ١٢/ ٢٠١ (٢٦٢٠) و\"سير أعلام النبلاء\" ١٢/ ٢٦٨ (١٠٢).\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٨٩٥.\n(^٣) \"تفسير ابن أبي حاتم\" ٤/ ١١٢٤.\n(^٤) انظر: \"تهذيب اللغة\" ٤/ ٣٦٦٤.","vol":"22","page":197},{"text":"وحديث الزهري عن عُرْوَة بْن الزُّبَيْرِ أَنَّهُ سَأَلَ عَائِشَةَ ﵂ عَنْ هذِه الآية. قَالَتْ: يَا ابن أُخْتِي، هي اليَتِيمَةُ تكونُ فِي حَجْرِ وَلِيِّهَا، تَشْرَكُهُ فِي مَالِهِ، وَيُعْجِبُهُ مَالُهَا وَجَمَالُهَا، فَيُرِيدُ وَليُّهَا أَنْ يَتَزَوَّجَهَا، بِغَيْرِ أَنْ يُقْسِطَ فِي صَدَاقِهَا، فَيُعْطِيَهَا مِثْلَ مَا يُعْطِيهَا غَيْرُهُ .. الحديث.\nوقد سلف في الوصايا واضحًا (^١). قال الإسماعيلي في حديث هشام: هذا المتن وعامة من روى هذا عن هشام فإنه مضطرب. وهذا تفسير قوله: ﴿اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ أشبه من أن يكون تفسيرًا لقوله: ﴿أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾.\nوحديث حجاج عن ابن جريج في تأويل الآية أشبه بما ساقه؛ لأنها قالت: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ أنزلت في الرجل تكون عنده اليتيمة وهي ذات مال، فلعله ينكحها على مالها وهو لا يعجبه شيء من أمورها، ثم يضربها ويسيء صحبتها، فوعظ في ذلك. وقد روي في تأويلها عن ابن عباس، كما روي عن عائشة وعن عكرمة -فيما حكاه الطبري-: كان الرجل من قريش تكون عنده النسوة والأيتام فيذهب ماله، فيميل على مال الأيتام، فنزلت.\nوعن ابن عباس قال: قصر الرجال على أربع من أجل أموال اليتامى. وعنه أيضا قال: كان الرجل يتزوج بمال اليتيم بما شاء الله، فنهي عن ذلك. وعن سعيد بن جبير: كان الناس على جاهليتهم إلا أن يؤمروا بشيء أو ينهوا عنه، فذكروا اليتامى فنزلت، فكما خفتم أن لا تقسطوا في اليتامى فكذلك، فخافوا أن لا تقسطوا في النساء: (^٢).\n_________\n(^١) سلف في الوصايا برقم (٢٧٦٣) باب: قول الله تعالى: ﴿وَءَاتُوْا اْلْيَتَمَىَ أَمْوَلَهُمْ﴾.\n(^٢) كل هذِه الآثار في \"تفسير الطبري\" ٣/ ٥٧٤ - ٥٧٥.","vol":"22","page":198},{"text":"وقال أبو محمد الذي ذكره أنه يتلى عليهم في الكتاب وهو قوله: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ وقيل: الفرائض التي فرضت لهن بطريق الميراث. وقال الطبري: كانوا يشددون في اليتامى ولا يشددون في النساء:، ينكح أحدهم النسوة فلا يعدل بينهن، فقال تعالى: كما تخافون أن لا تعدلوا بين اليتامى فخافوا في النساء: وانكحوا واحدة إلى أربع ﴿فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً﴾ (^١) وكذا قال قتادة وابن جبير وابن عباس. وعن الحسن: أي: ما حل لكم من يتاماكم قراباتكم مثنى .. إلى آخره (^٢).\nفائدة:\nالخوف في الآية: الظن. وقيل: العلم. وتقسطوا: تعدلوا. وقسط بمعنى جار. وقوله تعالى: ﴿ذَلِكُمْ أَقْسَطُ عِنْدَ اللهِ﴾ أي: أعدل. ولعله بما جاء من الرباعي.\nواليتيم في بني آدم من فقد أباه، ومن البهائم من فقد أمه (^٣) و(ما) أصلها لما [لا] (^٤) يعقل، وقد تجيء بمعنى (الذي) فتطلق على من يعقل كما هنا، وأبعد من قال: المراد بها هنا الفضل؛ لقوله بعد ذلك: ﴿مِنَ النِّسَاءِ﴾ مبينًا. و﴿طَابَ﴾: حل، قال تعالى: ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾، وقيل: ﴿طَابَ﴾ وهنا بمعنى: المحبة والاشتهاء.\n_________\n(^١) المصدر السابق ٥٧٥.\n(^٢) \"تفسير الطبري\" ٣/ ٥٧٥ - ٥٧٧.\n(^٣) ورد بهامش الأصل: وقال لي بعض شيوخنا النازلين حلب: إنه روي في بعض الكتب: ومن الطير من فقد أبويه. والله أعلم.\n(^٤) ساقطة من الأصل والسياق يقتضيها.","vol":"22","page":199},{"text":"فائدة:\n(العَذْق) في حديث عائشة فسره الداودي بالحائط، والذي قاله أهل اللغة أنه بالفتح: النخلة وبالكسر: الكاسة، وهو ما في أكثر النسخ.\nفصل:\nقول عائشة في تفسير: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ فإنه محل النظر، أي: وإن خفتم أن لا تعدلوا في نكاح اليتامى فانكحوا (^١).\nوعن مجاهد: إن خفتم أن لا تعدلوا في اليتامى وتحرجتم أن تلوا أموالهم فتَحرَّجوا من الزنا، ﴿فَانْكِحُوا مَا طَابَ لَكُمْ﴾: أي: حل (^٢) كما سلف.\nوقولها في الآية الأخرى: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ أي: (عن) أو (في) وهذا إذا كانت كثيرة المال، وتأولها سعيد بن جبير على الوجهين في المَلِيَّة وعن المعدمة.\nوقول عائشة: (إن الناس استفتوا رسول الله - ﷺ - بعد هذِه الآية: أي: ﴿وَإِنْ خِفْتُمْ﴾ - فأنزل: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ قالت: وقول الله في آية أخرى: ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ فهو في هذِه الآية بمعنى يستفتونك إلا أن يراد به: بعد أن خفتم، وفيه بعد.\nوفيه من الفقه صداق المثل.\nوفيه: أن غير اليتيمة لها أن تنكح بأدنى من صداق مثلها؛ لأنه إنما خرج ذلك في اليتامى.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٥٧٣ - ٥٧٤.\n(^٢) \"تفسير الطبري\" ٣/ ٥٧٧","vol":"22","page":200},{"text":"وفيه: أن لمولى اليتيمة أن ينكحها من نفسه إذا عدل في صداقها، وهو قول مالك والشافعي (^١).\nفصل:\nقال مثلَ قول عائشة في الآية ابن عباس (^٢). وفيه: تزويجهن قبل البلوغ، وبه قال أبو حنيفة وأصحابه (^٣). وقيل: اليتامى في الآية البالغات؛ احتجاجًا بحديث أبي هريرة - ﵁ -: \"واليتيمة تستأمر في نفسها\" (^٤) لا يكون ذلك إلا بعد البلوغ وستكون لنا عودة إلى ذلك في النكاح إن شاء الله.\n_________\n(^١) انظر: \"التفريع\" ٢/ ٣٢، \"بداية المجتهد\" ٣/ ٩٤٦، \"معرفة السنن والآثار\" للبيهقي ١٠/ ٧٢ - ٧٣.\nوفيه: أخبرنا الشافعي، قال: ولا يكون للرجل تزويج نفسه امرأة هو وليها، وإن أذنت له في نفسها كما لا يشتري من نفسه شيئًا هو ولي بيعه، ولكن يزوجه إيّاها السلطان أو ولي مثله في الولاية.\n(^٢) أخرجه الطبري في \"تفسيره\" ٤/ ٣٠٢ - ٣٠٣ (١٠٥٧٠).\n(^٣) انظر: \"المبسوط\" ٤/ ٢١٤ - ٢١٥، \"تبيين الحقائق\" ٢/ ١٢٢ - ١٢٣.\n(^٤) أخرجه أبو داود (٢٠٩٣)، والترمذي (١١٥٩) وقال: وفي الباب عن أبي موسى وابن عمر وعائشة. ثم قال: حديث أبي هريرة حديث حسن، وابن حبان في \"صحيحه\" ٩/ ٣٩٧ (٤٠٨٦).\nوصححه الألباني في \"صحيح أبي داود\" (٨٢٥)، \"صحيح الترمذي\" (٨٨٦).","vol":"22","page":201},{"text":"<span data-type='title' id=toc-2615>٢ - [باب] قوله: ﴿وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾ الآيَة [النساء: ٦]</span>\n﴿وَبِدَارًا﴾ [النساء: ٦]: مُبَادَرَةً. ﴿أَعْتَدْنَا﴾: أَعْدَدْنَا، أَفْعَلْنَا مِنَ العَتَادِ.\n\n٤٥٧٥ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - فِي قَوْلِهِ تَعَالَى: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾ [النساء: ٦]: أَنَّهَا نَزَلَتْ فِي مَالِ الْيَتِيمِ إِذَا كَانَ فَقِيرًا، أَنَّهُ يَأْكُلُ مِنْهُ مَكَانَ قِيَامِهِ عَلَيْهِ، بِمَعْرُوفٍ. [انظر: ٢٢١٢ - مسلم: ٣٠١٩ - فتح: ٨/ ٢٤١]\nحَدَّثَنِي إِسْحَاقُ، أنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ، ثَنَا هِشَام، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ فِي قَوْلِهِ تَعَالَى: ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾ [النساء: ٦]: أَنَّهَا نزَلَتْ فِي والي اليَتِيمِ إِذَا كَانَ فَقِيرًا، أَنَّهُ يَأُكُلُ مِنْهُ مَكَانَ قِيَامِهِ عَلَيْهِ بالمَعْرُوفٍ.\nالشرح:\nإسحاق هذا هو ابن منصور (^١) كما صرح به خلف وأبو نعيم.\nوهذا الأثر سلف في الوصايا عن عبيد بن إسماعيل بن أبي أسامة، عن هشام، عن أبيه، عنها (^٢). وسلف الكلام عليه واضحًا.\n_________\n(^١) جاء في هامش الأصل: قال المزي في \"أطرافه\" في تطريف هذا الحديث: أخرجه في البيوع وفي التفسير عن إسحاق بن منصور، نسبه في التفسير ولم ينسبه في البيوع عن عبد الله بن نمير.\n(^٢) سلف برقم (٢٧٦٥) باب: وما للوصي أن يعمل في مال اليتيم وما يأكل منه بقدر عمالته.","vol":"22","page":202},{"text":"وأخرجه في البيوع (^١)، ومسلم أيضا (^٢).\nومعنى (مبادرة) أن يكبروا فيأخذوها منكم.\nوقوله: (﴿أَعْتَدْنَا﴾: أعددنا) يريد أن معناهما واحد؛ لأن العتيد: الشيء المعد، قال تعالى: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾ هذا قول أبي عبيدة في \"مجازه\" (^٣) والآية نزلت في ثابت بن رفاعة وعمه، كما قال مقاتل؛ وذلك أن رفاعة توفي وترك ابنه ثابتا فولي ميراثه عمه وروى الطبري من حديث العرني (^٤) مرسلا أنه - ﷺ - لما سأله عمه عما يأكل من ماله، قال: \"غير متأثل منه مالا ولا واق مالك بماله\" (^٥)، وروى عمرو بن شعيب، عن أبيه، عن جده: جاء رجل إلى النبي - ﷺ - فقال: إني لا أجد شيئًا، وليس لي شيء، وليتيمي مال قال: \"كل منه غير مسرف ولا متأثل مالا\" (^٦) قال: وأحسبه قال: \"ربما تقد مالك بماله\".\n_________\n(^١) سلف برقم (٢٢١٢) باب: من أجرى أمر الأمصار على ما يتعارفون بينهم ..\n(^٢) مسلم برقم (٣٠١٩) كتاب: التفسير.\n(^٣) \"مجاز القرآن\" ١/ ١٢٠، ٢٧٢.\n(^٤) هو الحسن بن عبد الله العرني البجلي الكوفي روى عن ابن عباس ولم يدركه، وروى عن عمرو بن حريث وسعيد بن جبير، وروى عنه الحكم بن عتيبة وسلمة بن كهيل، وهو ثقة من الطبقة الرابعة، وثقه ابن سعد والعجلي وأبو زرعة، وذكره ابن حبان، وقال: يخطئ. وقال ابن معين: صدوق ليس به بأس. والراوي عن الحسن العرني في هذا الحديث عمرو بن دينار، ولم أجد من نص على أنه روى عنه، وسماعه هنا محتمل فكلاهما في طبقة واحدة (الطبقة الرابعة).\nانظر: \"الجرح والتعديل\" ٣/ ٤٥ (١٩٤)، \"الثقات\" لابن حبان ٤/ ١٢٥، \"التقريب\" (١٢٥٢).\n(^٥) \"تفسير الطبري\" ٣/ ٦٠٢ عن الحسن البصري أن رجلًا قال للنبي: ..\n(^٦) رواه بنحوه، أبو داود (٢٨٧٢) والنسائي ٤/ ١١٣ وابن ماجه (٢٧١٨) وأحمد ٢/ ٢١٦. قال الحافظ ابن حجر في \"الفتح\" ٨/ ٢٤١: إسناده قوي وحسنه الألباني في \"الإرواء\" (١٤٥٦) وفي \"صحيح أبي داود\" (٢٥٥٦).","vol":"22","page":203},{"text":"وفي الحميدي في رواية عثمان بن فرقد قال: أنزلت في والي اليتيم الذي يقوم عليه ويصلح في ماله إن كان فقيرًا يأكل بالمعروف.\nوقول عائشة في الآية هو قول عمر، وقال عَبيدة وعطاء والشعبي وأبو العالية: ليس له أن يأخذ منه إلا قرضًا (^١)، وقال مجاهد: لا يأخذ قرضًا ولا غيره (^٢)، وبه قال مالك (^٣)، وأبو يوسف، وقال: الآية منسوخة نسختها: ﴿لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً﴾ (^٤) وهذا ليس تجارة، فإن احتاج إلى أن يسافر من أجله فله أن يأخذ ما يحتاج إليه ولا يقتني شيئًا، وهو قول أبي حنيفة ومحمد فيما حكاه النحاس. قال: وعن ابن عباس: نسخ الظلم والاعتداء ونسختها: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا﴾.\nثم افترق الذين قالوا: إن الآية محكمة فرقا، فقال بعضهم: إن احتاج اقترض ورد إذا أيسر (^٥)، ونقل الطبري عن سعيد بن جبير أنه إن حضر الموت ولم يوسر تحلله من اليتيم، وإن كان صغيرًا تحلله من وليه (^٦)، وهو قول جماعة من التابعين وفقهاء الكوفة، وقال أبو قلابة: فليأكل بالمعروف مما يجيء من الغلة، فأما المال الناضُّ فليس له أن يأخذ منه شيئًا قرضًا ولا غيره (^٧).\n_________\n(^١) انظر: \"تفسير الطبري\" ٣/ ٥٩٧ - ٥٩٨، \"تفسير ابن أبي حاتم\" ٣/ ٨٦٩.\n(^٢) المصدر السابق ٣/ ٥٩٨.\n(^٣) انظر: \"النوادر والزيادات\" ١١/ ٢٩٧.\n(^٤) \"معاني القرآن\" للنحاس ٢٠/ ٢٣.\n(^٥) \"الناسخ والمنسوخ\" ٢/ ١٤٦ - ١٤٧.\n(^٦) \"تفسير الطبري\" ٣/ ٥٩٨ (٨٦١٠).\n(^٧) ذكره عن أبي قلابة القرطبي ٥/ ٤٣.","vol":"22","page":204},{"text":"وقال الحسن: أيما احتاج أكل بالمعروف ولا قضاء، والمعروف قوته. وهو قول النخعي وقتادة (^١).\nواختلف عن ابن عباس، وعنه: أنه يقوت نفسه من ماله حتى لا يحتاج إلى مال اليتيم (^٢)، قال النحاس: وهو أحسن ما روي في تفسير الآية (^٣). وهو اختيار إلكيا الطبري (^٤). وعن ابن عباس رواية أخرى ذكرها ابن جرير عنه قال: يأكل بالمعروف: بأطراف أصابعه (^٥).\nومذهب الشافعي أنه يجوز الأكل للفقير إذا انقطع عن كسب، ولا يرد بدَله، ويأخذ أقل الأمرين من النفقة وأجرة عليه.\nوعن الحسن بن حي: الأكل بالمعروف لوصي الأب دون وصي الحاكم؛ لأنه يأخذ أجرًا فلا حاجة إلى الأكل أيضًا، بخلاف الأول. وقال بعض العلماء منهم ربيعة ويحيى بن سعيد: أن المخاطب بهذِه الآية ولي اليتيم إن كان غنيًّا وسع الولي عليه، وعفَّ عن ماله، وإن كان فقيرًا أنفق عليه بقدره (^٦).\n_________\n(^١) قول الحسن رواه الطبري في \"تفسيره\" ٣/ ٦٠٢ بمعناه، وابن أبي حاتم في \"تفسيره\" ٣/ ٨٦٩، أما قول النخعي وقتادة فرواه الطبري ٣/ ٦٠٢ والنحاس في \"الناسخ والمنسوخ\" ٢/ ١٥٠ - ١٥١.\n(^٢) رواه الطبري ٣/ ٥٩٦ - ٥٩٧، والحاكم ٢/ ٣٠٢ وقال: هذا حديث صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\n(^٣) \"الناسخ والمنسوخ\" ٢/ ١٥٣.\n(^٤) \"أحكام القرآن\" ٢/ ١١٧. وإلكيا الطبري هو عماد الدين بن محمد الطبري المعروف بإلكيا الهراس حدث عن زيد بن صالح الآملي، روى عنه سعيد الخير وأبو الطاهر السلفي، توفي في محرم ٥٠٤ هـ وكان يلقبونه شمس الإسلام. انظر ترجمته من \"سير أعلام النبلاء\" ١٩/ ٣٥٠ - ٣٥٢.\n(^٥) \"تفسير الطبري\" ٣/ ٥٩٩ (٨٦٢٣).\n(^٦) رواه ابن أبي حاتم في \"تفسيره\" ٣/ ٨٧١.","vol":"22","page":205},{"text":"وهو من باب خطاب العين والمراد به: الغير، والخطاب لليتامى والمراد به: الأولياء، وهو بعيد.\nونقل الطبري عن عائشة ﵂ وغيرها: يضع يده مع أيديهم ويأكل معهم بقدر خدمته وعمله، وقال عكرمة: يدك مع أيديهم ولا تتخذ منه قلنسوة. وعن إبراهيم: بالمعروف ليس بلبس الكتان ولا الحلل ولكن ما يسد الجوع ويواري العورة، وكذا ذكره عن مكحول (^١).\nونقل النحاس عن عمر وغيره: أن له أن يأكل من جميع مال يتيمه إذا كان يلي ذلك، وإن أتى على المال ولا قضاء عليه (^٢)، وقد أوضحنا الكلام: على ذلك أيضا في الوصايا وأعدناه هنا؛ لبعد العهد به.\nفائدة:\nاختلف في الإشهاد في الآية: هل هو على وجه الندب؛ لأنه أمين أو الإيجاب؛ لأنه أمين الأب فقط. وقال عمر بن الخطاب وسعيد بن جبير: إنما هو على دفع الوصي ما استقرضه من مال اليتيم حال فقره (^٣).\nوفي الإشهاد فوائد: السلامة من الغُرْم عند الإنكار، وحسم مادة تطرق سوء الظن بالولي وامتثال الأوامر، وطيب قلب اليتيم بزوال ما كان يخشاه من فوات ماله ودوامه تحت الحجر. وعن بعض أصحاب مالك أن الأمر بالإشهاد منسوخ بقوله: ﴿وَكَفَى بِاللهِ حَسِيبًا﴾ واحتج بها ابن القاسم في قوله: من دفع إليه مال ليدفعه إلى غيره أن عليه أن يشهده وإلا غرم (^٤).\n_________\n(^١) روى هذِه الآثار الطبري في \"تفسيره\" ٣/ ٥٩٩ - ٦٠٠.\n(^٢) ذكره أبو جعفر النحاس بمعناه في \"معاني القرآن\" ٢/ ٢١.\n(^٣) قاله القرطبي في \"تفسيره\" ٥/ ٤٥.\n(^٤) \"المدونة\" ٤/ ٣٥٤.","vol":"22","page":206},{"text":"وقال عبد الملك: لا شيء عليه إلا أن يقول: اشهد عليه أو أحص معي، ومعنى الآية عنده دفع التنازع، وإلا فكل مولًى القولُ قوله (^١).\n_________\n(^١) انظر: \"مواهب الجليل\" ٧/ ١٩٨.","vol":"22","page":207},{"text":"<span data-type='title' id=toc-2616>٣ - [باب] قوله: ﴿وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ﴾ الآية [النساء: ٨]</span>\n٤٥٧٦ - حَدَّثَنَا أَحْمَدُ بْنُ حُمَيْدٍ، أَخْبَرَنَا عُبَيْدُ اللهِ الأَشْجَعِيُّ، عَنْ سُفْيَانَ، عَنِ الشَّيْبَانِيِّ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ﴾ [النساء: ٨] قَالَ: هِيَ مُحْكَمَةٌ وَلَيْسَتْ بِمَنْسُوخَةٍ. تَابَعَهُ سَعِيدٌ عَنِ ابْنِ عَبَّاسٍ. [انظر: ٢٧٥٩ - فتح: ٨/ ٢٤٢]\nذكر فيه حديث عكرمة، عن ابن عباس﵄ - أنها مُحْكَمَةٌ وَلَيْسَتْ بِمَنْسُوخَةٍ. تَابَعَهُ سَعِيدٌ، عَنِ ابن عَبَّاسٍ، هذِه المتابعة سلفت مسندة في الوصايا (^١)، وذكرنا هناك عن الأكثرين أن ذلك على الندب لا الإيجاب.\nومعنى: ﴿وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا﴾ يقال لهم: خذوا، بورك لكم. قاله سعيدبن جبير (^٢).\n_________\n(^١) سلف برقم (٢٧٥٩) باب: قول الله تعالى: ﴿وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ﴾\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٦٠٩ بمعناه. وذكره النحاس في \"معاني القرآن\" ٢/ ٢٥.","vol":"22","page":208},{"text":"<span data-type='title' id=toc-2617>٤ - [باب] قوله: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ [النساء: ١١]</span>\n٤٥٧٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامٌ أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي ابْنُ مُنْكَدِرٍ، عَنْ جَابِرٍ - ﵁ - قَالَ عَادَنِي النَّبِيُّ - ﷺ - وَأَبُو بَكْرٍ فِي بَنِي سَلِمَةَ مَاشِيَيْنِ فَوَجَدَنِي النَّبِيُّ - ﷺ - لَا أَعْقِلُ، فَدَعَا بِمَاءٍ فَتَوَضَّأَ مِنْهُ، ثُمَّ رَشَّ عَلَيَّ، فَأَفَقْتُ فَقُلْتُ مَا تَأْمُرُنِي أَنْ أَصْنَعَ فِي مَالِي يَا رَسُولَ اللهِ؟ فَنَزَلَتْ ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ [النساء: ١١]. [انظر: ١٩٤ - مسلم: ١٦١٦ - فتح: ٨/ ٢٤٣]\nذكر فيه حديث ابن جُرَيْجٍ، عن ابن المُنْكَدِر، عَنْ جَابِرٍ - ﵁ -: عَادَنِي رسول الله - ﷺ - وأَبُو بَكْرٍ فِي بَنِي سَلِمَةَ مَاشِيَيْنِ، فَوَجَدَنِي النَّبِيُّ - ﷺ - لَا أَعْقِلُ، فَدَعَا بِمَاءٍ فَتَوَضَّأَ مِنْهُ، ثُمَّ رَشَّ عَلَيَّ، فَأَفَقْتُ، فَقُلْتُ: مَا تَأْمُرُنِي أَنْ أَصْنَعَ فِي مَالِي يَا رَسُولَ اللهِ؟ فَنَزَلَتْ ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ [النساء: ١١].\nكذا وقع هنا، ووهم ابن جريج فيه إنما نزل في جابر الآية الأخيرة: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ كذلك رواه شعبة والثوري، وابن عيينة، عن محمد بن المنكدر (^١).\nوقد أخرجه الطبري في الوضوء من حديث شعبة، عن محمد بن\n_________\n(^١) رواه البخاري (١٩٤) كتاب: الوضوء، باب: صب النبي - ﷺ - وضوءه على المغمى عليه. من طريق شعبة عن محمد بن المنكدر به.\nوبرقم (٦٧٢٣) كتاب: الفرائض. من طريق سفيان بن عيينة عن محمد بن المنكدر، به ورواه مسلم (١٦١٦) كتاب: الفرائض، باب: ميراث الكلالة. من طريق سفيان - لعله الثوري- عن محمد بن المنكدر، به.\nقال ابن حجر في \"الفتح\" ٨/ ٢٤٤: وكذا أخرجه مسلم من طريق سفيان الثوري عن ابن المنكدر بلفظ: حتى نزلت آية الميراث.","vol":"22","page":209},{"text":"المنكدر (^١)، ويؤيده ما ورد في بعض الطرق.\nوقول جابر: (يا رسول الله إنما يرثني كلالة) والكلالة: من لا ولد له ولا والد، ولم يكن لجابر حينئذٍ ولد ولا والد. وأما آية الوصية فنزلت في ورثة سعد بن الربيع، قتل يوم أحد، وخلف ابنتين وأمهما وأخاه، فأخذ أخوه المال ولم يدع لهما شيئا فجاءت أمهما إلى رسول الله - ﷺ -، فقالت: يا رسول الله، قتل أبوهما يوم أحد شهيدًا، وإن عمهما أخذ مالهما، والله لا ينكحان إلا ولهما مال، فقال - ﵇ -: \"يقضي الله في ذلك\" فنزلت آية الميراث ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ فدعا عمهما فقال: \"أعط ابنتي سعد الثلثين، وأعط أمهما الثمن، ولك ما بقي\" (^٢).\nوفي \"تفسير مقاتل\": نزلت في أوس بن مالك، وذلك أنه توفي وترك امرأته أم كجّة الأنصارية وابنتين إحداهما اسمها صفية، وترك ابني عمه عرفطة وسويدًا، ابني الحارث، فلم يعطياها ولا ولديها شيئًا (^٣).\nوفي \"تفسير الجوزي\" بدل سويد قتادة (^٤)، وفي \"الكشاف\" مات أوس بن الصامت وترك ثلاث بنات وزوجته أم كجَّة (^٥)، وفي \"تفسير ابن جرير\": مات عبد الرحمن أخو حسان بن ثابت شاعر رسول الله - ﷺ - وترك امرأة يقال لها: أم كجَّة، وترك خمس أخوات، فجاءت الورثة فأخذوا ماله، فشكت أم كجَّة ذلك إلى رسول الله - ﷺ -، فنزلت (^٦).\n_________\n(^١) \"تفسير الطبري\" ٣/ ٦١٨.\n(^٢) رواه أبو داود (٢٨٩١، ٢٨٩٢)، والترمذي (٢٠٩٢)، وابن ماجه (٢٧٢٠). قال الترمذي: هذا حديث صحيح. والحديث صححه الألباني في \"صحيح أبي داود\" (٢٥٧٣) وقال: إسناده حسن.\n(^٣) \"تفسير مقاتل\" آية ٧ سورة النساء.\n(^٤) \"زاد المسير\" ٢/ ١٨.\n(^٥) \"الكشاف\" للزمخشري ١/ ٤١٧.\n(^٦) \"تفسير الطبري\" ٣/ ٦١٧.","vol":"22","page":210},{"text":"وفي \"تفسير الطبري\" عن ابن عباس في قوله: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ ذلك أنه لما نزلت الفرائض التي فرض الله فيها ما فرض للولد الذكر والأنثى والأبوين كرهها الناس أو بعضهم، وقالوا: تُعطى المرأة الربع أو الثمن، وتُعطى الابنة النصف ويُعطى الغلام الصغير، وليس من هؤلاء أحد يقاتل، اسكتوا عن هذا الحديث لعل رسول الله - ﷺ - ينساه، ونقول له فيغيره (^١).\nوفي رواية عطاء ومجاهد عنه (^٢) منه ما سيأتي على الأثر.\nفائدة:\nمعنى ﴿يُوصِيكُمُ﴾: يفرض عليكم.\n_________\n(^١) المصدر السابق ٣/ ٦١٧.\n(^٢) المصدر السابق ٣/ ٦١٧.","vol":"22","page":211},{"text":"<span data-type='title' id=toc-2618>٥ - [باب] قوله: ﴿وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ﴾ الآية [النساء: ١٢]</span>\n٤٥٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ وَرْقَاءَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ كَانَ الْمَالُ لِلْوَلَدِ، وَكَانَتِ الْوَصِيَّةُ لِلْوَالِدَيْنِ، فَنَسَخَ اللهُ مِنْ ذَلِكَ مَا أَحَبَّ، فَجَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَيْنِ، وَجَعَلَ لِلأَبَوَيْنِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسَ وَالثُّلُثَ، وَجَعَلَ لِلْمَرْأَةِ الثُّمُنَ وَالرُّبُعَ، وَلِلزَّوْجِ الشَّطْرَ وَالرُّبُعَ. [انظر: ٢٧٤٧ - فتح: ٨/ ٢٤٤]\nذكر فيه حديث محمد بن يوسف وهو الفريابي، عن ورقاء هو ابن عمر، عن ابن أبي نجيح هو عبيد الله، عن عطاء هو ابن أبي رباح، عن ابن عباس ﵄: كَانَ المَالُ لِلْوَلَدِ، وَكَانَتِ الوَصيَّةُ لِلْوَالِدَيْنِ، فَنَسَخَ اللهُ مِنْ ذَلِكَ مَا أَحَبَّ، فَجَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَيْنِ، وَجَعَلَ لِلأَبَوَيْنِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسَ وَالثُّلُثَ، وَجَعَلَ لِلْمَرْأَةِ الثُّمُنَ وَالرُّبُعَ، وَلِلزَّوْجِ الشَّطْرَ وَالرُّبُعَ.\nكذا ذكره البخاري عنه وذكر في الوصايا بسنده، ولم يذكر الثلث، وهو على ما ذكره هناك من سقوطه (^١)، ويأتي في الفرائض (^٢). وقال غيره: ليست الآية منسوخة، وكذا معنى الوصية للوالدين يعني: من لا يرث من الوالدين والولد وسائر من ذكر من أهل الوارث. قالوا: إنما يستعمل النسخ إذا لم يوجد تخصيص.\n_________\n(^١) سلف برقم (٢٧٤٧) باب: لا وصية لوارث.\n(^٢) برقم (٦٧٣٩) باب: ميراث الزوج مع الولد وغيره.","vol":"22","page":212},{"text":"<span data-type='title' id=toc-2619>٦ - [باب] قوله: ﴿لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا وَلَا تَعْضُلُوهُنَّ﴾ الآية [النساء: ١٩]</span>\nوَيُذْكَرُ عَنِ ابن عَبَّاسٍ ﵄ [وَلَا تَعْضُلُوهُنَّ] [النساء: ١٩]: لَا تَقْهَرُوهُنَّ. (حوبا) [النساء: ٢]: إِثْمًا. ﴿تَعُولُوا﴾ [النساء: ٤] تَمِيلُوا. ﴿نِحْلَةً﴾ [النساء: ٤] النِّحْلَةُ: المَهْرُ.\n\n٤٥٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، حَدَّثَنَا أَسْبَاطُ بْنُ مُحَمَّدٍ، حَدَّثَنَا الشَّيْبَانِيُّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ. قَالَ الشَّيْبَانِيُّ: وَذَكَرَهُ أَبُو الْحَسَنِ السُّوَائِيُّ، وَلَا أَظُنُّهُ ذَكَرَهُ إِلاَّ عَنِ ابْنِ عَبَّاسٍ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ﴾ [النساء: ١٩] قَالَ: كَانُوا إِذَا مَاتَ الرَّجُلُ كَانَ أَوْلِيَاؤُهُ أَحَقَّ بِامْرَأَتِهِ، إِنْ شَاءَ بَعْضُهُمْ تَزَوَّجَهَا، وَإِنْ شَاءُوا زَوَّجُوهَا، وَإِنْ شَاءُوا لَمْ يُزَوِّجُوهَا، فَهُمْ أَحَقُّ بِهَا مِنْ أَهْلِهَا، فَنَزَلَتْ هَذِهِ الآيَةُ فِي ذَلِكَ. [٦٩٤٨ - فتح: ٨/ ٢٤٥]\nثم ساق حديث الشَّيْبَانِيّ: عن عكرمة، عَنِ ابن عَبَّاسٍ.\nقال الشيباني: وذكره أبو الحسن السوائي ولا أظنه ذكره إلا عن ابن عباس ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ﴾ الآية، قال: كانوا إذا مات الرجل كان أولياؤه أحق بامرأته، إن شاء بعضهم تزوجها، وإن شاءوا يزوجوها، وإن شاءوا لم يزوجوها، فهم أحق بها من أهلها، فنزلت هذِه الآية في ذلك.\nالشرح:\nتعليق ابن عباس أسنده أبو محمد الرازي من حديث علي بن أبي طلحة عنه به، والضحاك عنه بلفظ: لا تحبسوهن (^١).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ٩٠٣.","vol":"22","page":213},{"text":"و﴿كَرْهًا﴾: بالفتح، والضم قليل (^١) بمعنى، والمختار كَرهًا يُكره على الشيء والكره من قبله: المشقة، و(تقهروهن) في بعض النسخ بدله (تنتهروهنَّ) (^٢) وهي رواية الشيخ أبي الحسن، وقيل: (يحبسوهن) كما سلف.\nويروى أن الرجل كان يتزوج المرأة فلا تعجبه فيضارها حتى تفتدي منه. الحُوب: الإثم -كما ذكره- وهو ما أسنده أبو محمد الرازي في \"تفسيره\" عن عكرمة، عنه. وعبارة غيره أنه الذنب العظيم (^٣).\nوقُرئ (حَوبا) بفتح الحاء و(حابا) (^٤)، وما ذكره في ﴿تَعُولُوا﴾ قاله جماعة (^٥)، وأسنده ابن المنذر في \"تفسيره\" عن ابن عباس (^٦)، وذكر نحوه مرفوعًا أن معناه: تجوروا وقال زيد: أن لا يكثر عيالكم، وبه قال الشافعي (^٧)، وأنكره المبرد (^٨).\n_________\n(^١) قرأ ابن كثير ونافع وأبو عمرو (كَرْها) بفتح الكاف، وقرأ حمزة والكسائي (كُرْها) بالضم. انظر \"الحجة للقراءات السبعة\" لأبي علي الحسن الفارسي ٣/ ١٤٤.\n(^٢) انظر \"هامش اليونينية\" حديث رقم (٤٥٧٨) ٦/ ٤٤ ط. دار طوق النجاة.\n(^٣) \"تفسير ابن أبي حاتم\" ٣/ ٨٥٦ - ٨٥٧.\n(^٤) قراءة الجمهور بضم الحاء والحسن بفتحها وهي لغة بني تميم وغيرهم. انظر: \"البحر المحيط\" ٣/ ١٦١.\n(^٥) روى ابن أبي حاتم في \"تفسيره\" ٣/ ٨٦٠ من طريق عبد الرحمن بن إبراهيم دحيم، حدثنا محمد بن شعيب عن عمر بن محمد بن زيد عن هشام بن عروه، عن أبيه، عن عائشة، عن النبي - ﷺ - ﴿ذَلِكَ أَدْنَى أَلَّا تَعُولُوا﴾ قال: \"لا تجوروا\". قال ابن أبي حاتم: قال أبي: هذا حديث خطأ، والصحيح عن عائشة موقوف، وروي عن ابن عباس وعائشة ومجا هد، وعكرمة، والحسن، والنخعي، وقتادة، والسدي أنهم قالوا: تميلوا.\n(^٦) ذكره السيوطي في \"الدر\" ٢/ ٢١١.\n(^٧) قول زيد والشافعي أخرجهما ابن أبي حاتم في \"تفسيره\" ٣/ ٨٦٠.\n(^٨) ذكره النحاس في \"معاني القرآن\" ٢/ ١٥.","vol":"22","page":214},{"text":"وقوله: (النِّحلة: المهر)، قيل: يعني به: الأزواج، ويروى: أن الولي كان يأخذ الصداق لنفسه، فأمره الله بالدفع إلى النساء:. وقيل: كان يجعل البضع صداقًا فنهوا عن ذلك، وقيل: ﴿نِحْلَةً﴾: دينًا، وقيل: فرضًا مسمى (^١)، وقال المبرد: معنى ﴿نِحْلَةً﴾: أنه كان يجوز أن لا يعطي من ذلك شيئا ففرض الله إياه، وقيل: لا يكون نحلة إلا ما طابت به النفس، فأما ما أكره فلا يكون نحلة.\nواعترض الإسماعيلي فقال: قوله: ﴿نِحْلَةً﴾ إن كان هذا التفسير من قول أبى عبد الله ففيه نظر، وقد قيل في ذلك غير وجه، ولعل ذكر أقربها منها نحلة، أي: يعطونها على غير عوض من مال يكنز منه لهن في ذلك. قال: وقيل: ﴿نِحْلَةً﴾: ينحلونها، أي: إيتائهن الصداق ما التزمتم أن تدينوا به وتعتقدوه نحلة.\nقلت: هذا التفسير من قول ابن عباس، كما أسنده أبو محمد الرازي في \"تفسيره\" من حديث علي بن أبي طلحة، عن ابن عباس: النحلة: المهر (^٢).\nوقال (أبو عبيدة) (^٣) فى \"المجاز\": نحلة: عن طيب نفس بالفريضة التي جعل الله لهم (^٤).\nوقال الزجاج عن بعضهم: هو من الله لهن نحلة أن جعل على الرجال الصداق، ولم يجعل على المرأة شيئًا في الغرم (^٥).\n_________\n(^١) المصدر السابق ٣/ ٨٦١.\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" ٣/ ٨٦١.\n(^٣) في الأصل (أبو عبيد) والصحيح ما أثبتناه.\n(^٤) \"مجاز القرآن\" ١/ ١١٧.\n(^٥) قاله الأزهري في \"تهذيب اللغة\" ٤/ ٣٥٣٢، وانظر \"معاني القرآن\" للنحاس ٢/ ١٧.","vol":"22","page":215},{"text":"وقال مقاتل: كان الرجل يتزوج بغير مهر: أرثك وترثيني، فتقول المرأة: نعم، فنزلت (^١).\nوأثر ابن عباس الثاني ذكره في الإكراه بعد، فقال: وقال الشيباني: وحدثني عطاء أبو الحسن السوائي، ولا أظنه ذكره إلا عن ابن عباس (^٢)، والسوائي بضم السين وفتحها. وأخرجه الإسماعيلي أيضًا من حديث سليمان الشيباني، عن عكرمة، عن ابن عباس: كان الرجل في الجاهلية إذا تزوج المرأة فمات عنها قبل أن يدخل بها حبستها عصبته أن تنكح أحدًا حتى تموت فيرثونها؛ فنزلت، ثم قال: هذِه الرواية يخالف معناها حديث أسباط، يعني: الذي في الباب.\nوللطبري من حديث عطاء الخراساني وغيره، عن ابن عباس نحوه، ومن حديث محمد بن أبي أمامة سهل بن حُنيف، عن أبيه قال: لما توفي أبو قيس بن الأسلت أراد ابنه أن يتزوج امرأته وكان ذلك لهم في الجاهلية، فنزلت. وسمى المرأة عَكرمةُ كبيشةَ ابنة معن بن عاصم الأوسي (^٣)، وسمى الواحدي الابن حصنًا (^٤).\nوفي \"تفسير مقاتل\": نزلت في (قيس) (^٥) بن أبي قيس بن الأسلت وفي امرأته هند بنت صبرة وفي الأسود بن خلف الخزاعي في امرأته حُيية بنت أبي طلحة بن عبد العزى، وفي منظور بن سيار الفزاري وفي امرأته مليكة بنت خارجة المزنية تزوجوا نساء آبائهم بعد موت\n_________\n(^١) انظر: \"زاد المسير\" ٢/ ١٠.\n(^٢) سيأتي برقم (٦٩٤٨) باب: من الإكراه.\n(^٣) \"تفسير الطبري\" ٣/ ٦٤٧.\n(^٤) \"أسباب النزول\" ص ١٥١.\n(^٥) كذا في الأصل، وفي \"تفسير مقاتل\" (محصن).","vol":"22","page":216},{"text":"آبائهم، فأتين رسول الله - ﷺ - فقلن: يا رسول الله، لم يدخلوا بنا، وما أنفقوا علينا، فنزلت. قال مقاتل: ثم انقطع الكلام.\nثم قال: ﴿وَلَا تَعْضُلُوهُنَّ﴾ كان الرجل يضر بامرأته لتفتدي منه، ولا حاجة له فيها، يقول: لا تحبسوهن ﴿لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ﴾ من المهر ثم استثنى ﴿إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ﴾ يعني: العصيان البين، وهو النشوز (^١)، وقال عكرمة والحسن العُرني: كان الرجل يرث امرأة ذي قرابته فيعضلها حتى تموت أو ترد إليه صدقتها، فنهوا عن ذلك، وعن أبي مجلز: كان ذلك في الأنصار. وعن عطاء: كان أهل الجاهلية يحبسون المرأة على الصبي يكون فيهم. وعن مجاهد: كان ابنه الأكبر الذي ليس ابنها أحق بها، أو ينكحها غيره. وعن الزهري وأبي مجلز: كان هذا في حي من الأنصار، كان الرجل إذا توفي وخلف امرأة ألقى عليها وليه رداءً فلا تقدر أن تتزوج (^٢).\nقال غيرهما: ويتزوجها بغير مهر، وربما ضارها، فلا تقدر أن تتزوج حتى تفتدي منه، فنزلت. والمعنى: لا يحل لكم أن ترثوهن من أزواجهن، فتكونوا أزواجًا لهن. وقيل: لا تتزوجوهن لترثوهن كرهًا، فالمكروه العقد الموجب له. وقال السُّدِّي: كان الرجل يموت أبوه أو أخوه أو ابنه، ويترك زوجة، فإن سبق وارث البيت فألقى عليها ثوبه فهو أحق بها أن ينكحها بمهر صاحبه، أو ينكحها فيأخذ مهرها، فإن سبقت فذهبت إلى أهلها فهي أحق بنفسها.\nوقال ابن زيد: كانت الوراثة في أهل يثرب، يموت الرجل، فيرث ابنهُ امرأةَ أبيه كما يرث أمه، لا تستطيع أن تمتنع، فإن كان صغيرًا حبست\n_________\n(^١) \"تفسير مقاتل\" آية ١٩ سورة النساء.\n(^٢) \"تفسير الطبري\" ٣/ ٦٤٧، ٦٤٨، ٦٤٩.","vol":"22","page":217},{"text":"عليه حتى يكبر، فإن شاء أصابها، وإن شاء فارقها. وعن مقسم: كانت المرأة في الجاهلية إذا مات زوجها، فجاء رجل فألقى عليها ثوبه كان أحق الناس بها. وقال (أبو عبيدة) (^١) في \"المجاز\" فممن تزوج امرأة أبيه فوُلِد له منها: الأشعث بن قيس (^٢)، تزوج أبوه قيس بن سعد (بنت) (^٣) امرأة أبيه معدي كرب فولدت له الأشعث، وأبو عمرو بن أمية خُلِّف على العامرية امرأة أبيه فولدت له أبا معيط.\nوقال الأزهري: كان الرجل إذا مات وله امرأة وولد من غيرها ذكر يقول: أنا أحق بامرأته فيمسكها على العقد الذي كان عقده أبوه ليرثها [و] ما ورثته من أبيه، فأعلم الله أن ذلك حرام. وعند الطبري عن ابن عباس وابن شهاب: كانوا يعضلون أيَاماهُنَّ وهن كارهات للعضل حتى يمتن فيرثوهن أموالهن.\nوعن ابن زيد: كان العضل بمكة: ينكح الرجل المرأة الشريفة فلعلها أن لا توافقه فيفارقها على أن ألا تتزوج إلا بإذنه، فيأتي بالشهود فيكتب ذلك عليها، فإذا خطبها الخاطب، فإن أعطته -أو قال: أرضته- أذن لها\n_________\n(^١) في الأصل أبو عبيد، وما أثبتناه هو الصواب.\n(^٢) الأشعث بن قيس هو ابن قيس بن معديكرب بن معاوية بن جبلة بن عدي بن ربيعة بن معاوية بن الحارث الأصفر.\nانظر ترجمته من \"الاستيعاب\" ١/ ٢٢٠، \"أسد الغابة\" ١/ ١١٨، \"الإصابة\" ١/ ٥١. ذكر العيني في \"عمدة القاري\" ١٠/ ٢٠٤ أن ابن عم له اسمه معدان بن الأسود بن سعد بن معديكرب الكندي، وأن قيسًا والأسود أخوان.\nفعلى هذا يكون سعد بن معديكرب هو الذي تزوج امرأة أبيه معديكرب وأنجب الأسود أخا قيس لأمه.\nوهذا هو الموافق لترجمته، لا كما ذكر المصنف والله أعلم.\n(^٣) كذا في الأصل، ولعلها زائدة.","vol":"22","page":218},{"text":"وإلا عضلها. وأولى الأقوال بالصحة -كما قال أبو جعفر- قول من قال: هو الزوج الكاره لصحبة المرأة المضيقة عليها.\nواختلف في الفاحشة، هنا، فعن الحسن وغيره: هو الزنا. وسلف أنه النشوز، والأولى -كما قال أبو جعفر- أنه يعني به: كل فاحشة من بذاء اللسان على الزوج أو أذى له. يأتي بمعنى الفواحش أتت بعد أن تكون ظاهره بينة، بظاهر الكتاب والسنة (^١)، وهو قوله في رواية جابر، \"فإن لكم عليهن أن لا يوطئن فرشكم من تكرهونه، فإن فعلن فاضربوهن ضربا غير مبرح\" (^٢).\nوفي حديث ابن عمر زيادة: \"ولا يعصينكم في معروف\" (^٣)، وهذا يبين فساد قول من قال: ﴿إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾: منسوخ بالحدود؛ لأن الحدود حق الله على من زنا، وأما العضل لتفتدي المرأة من الزوج ما آتاها يحق لزوجها، كما عضله إياها إذا نشزت لتفتدي منه (حق) (^٤) له، وليس أحدهما يبطل حق الآخر، وقد سلف العضل في سورة البقرة.\n_________\n(^١) \"تفسير الطبري\" ٣/ ٦٥٣.\n(^٢) أخرجه مسلم (١٢١٨) كتاب الحج، باب: حجة النبي - ﷺ -.\n(^٣) أخرجه عبد بن حميد ٢/ ٥٥ - ٥٦ (٨٥٨).\n(^٤) كذا في الأصل، والجادة (حقًّا) والله أعلم.","vol":"22","page":219},{"text":"<span data-type='title' id=toc-2620>٧ - [باب] قوله: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ﴾ الآية [النساء: ٣٣]</span>\nوَقَالَ مَعْمَرٌ: ﴿مَوَالِيَ﴾ أَوْليَاءَ وَرَثَةً. (عَاقَدَتْ أَيْمَانُكُمْ) [النساء: ٣٣] هُوَ مَوْلَى اليَمِينِ، وَهْوَ الحَلِيفُ، وَالْمَوْلَى أَيْضًا: ابن العَمِّ. وَالْمَوْلَى: المُنْعِمُ المُعْتِقُ. وَالْمَوْلَى: المُعْتَقُ. وَالْمَوْلَى: المَلِيكُ. وَالْمَوْلَى: مَوْلًى فِي الدِّينِ.\n\n٤٥٨٠ - حَدَّثَنِي الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ إِدْرِيسَ، عَنْ طَلْحَةَ بْنِ مُصَرِّفٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ﴾ [النساء: ٣٣] قَالَ وَرَثَةً. ﴿وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٣] كَانَ الْمُهَاجِرُونَ لَمَّا قَدِمُوا الْمَدِينَةَ يَرِثُ الْمُهَاجِرُ الأَنْصَارِيَّ دُونَ ذَوِى رَحِمِهِ؛ لِلأُخُوَّةِ الَّتِي آخَى النَّبِيُّ - ﷺ - بَيْنَهُمْ فَلَمَّا نَزَلَتْ ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ﴾ [النساء: ٣٣] نُسِخَتْ، ثُمَّ قَالَ ﴿وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٣] مِنَ النَّصْرِ، وَالرِّفَادَةِ وَالنَّصِيحَةِ، وَقَدْ ذَهَبَ الْمِيرَاثُ، وَيُوصِى لَهُ. سَمِعَ أَبُو أُسَامَةَ إِدْرِيسَ، وَسَمِعَ إِدْرِيسُ طَلْحَةَ. [انظر: ٢٢٩٢ - فتح: ٧/ ٢٤٧]\nموالي: أولياء ورثة (والذين عاقدت أيمانكم) هو مولى اليمين وهو الحليف، والمولى أيضًا: ابن العم، والمولى: المنعم بالعتق، والمولى: المُعْتَق، والمولى: المليك، والمولى: المولى في الدين.\nقلت: أو الناصر أو المحب، وغير ذلك مما ذكرته في كتاب \"المنهاج\" وهذا بحسب اللغة، وإلا فالمراد هنا ما ذهب إليه أكثر أهل اللغة، وقيل: هم بنو العم.\nثم ساق حديث أبي أُسَامَةَ حماد بن أسامة، عَنْ إِدْرِيسَ، عَنْ طَلْحَةَ بْنِ مُصَرِّفٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاس - رضي الله","vol":"22","page":220},{"text":"عنهما- قال: ﴿وَلِكُلٍّ جَعَلْنَا﴾ [النساء: ٣٣] قَالَ: وَرَثَةً. ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٣]، كَانَ المُهَاجِرُونَ لَمَّا قَدِمُوا المَدِينَةَ يَرِثُ المُهَاجِرُ الأَنْصَارِيَّ دُونَ ذَوِي رَحِمِهِ؛ لِلأُخُوَّةِ التِي آخَى النَّبِيُّ - ﷺ - بَيْنَهُمْ فَلَمَّا نَزَلَتْ: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣]، نُسِخَتْ، ثم قَالَ: (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ) [النساء: ٣٣]، مِنَ النَّصرِ، وَالرِّفَادَةِ، وَالنَّصِيحَةِ، وَقَدْ ذَهَبَ المِيرَاثُ، وَيُوصِي لَهُ. سَمِعَ أَبُو أُسَامَةَ إِدْرِيسَ، وَسَمِعَ إِدْرِيسُ طَلْحَةَ.\nكذا ذكر هنا أن الناسخ لقوله: (والذين عاقدت أيمانكم) (^١) ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾. والذي ذكر عن ابن عباس والحسن وعكرمة وقتادة أنها منسوخة بقوله تعالى: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾ [الأنفال: ٧٥] (^٢). وقال ابن المسيب: كان الرجل يتبنى الرجل فيتوارثان على ذلك فنسخ.\nفائدة:\nقال البخاري عند الحديث -كما سلف- سمع أبو أسامة إدريس، وسمع إدريس طلحة.\nقلت: صرح بهما الحاكم في \"المستدرك\" في الحديث، ثم قال: صحيح على شرط الشيخين (^٣).\n_________\n(^١) قال الطبري في \"تفسيره\" ٤/ ٥٣ إنهما -يعني: عاقدت وعقدت- قراءتان معروفتان مستفيضتان في قراءة أمصار المسلمين، بمعنى واحد.\nقرأ عاصم وحمزة والكسائي ﴿وَالَّذِينَ عَاقَدَتْ﴾ بغير ألف، وقرأ الباقون (والذين عاقدت ..) بالألف انظر: \"حجة القراءات\" ص ٢٠١.\n(^٢) انظر \"تفسير الطبري\" ٤/ ٥٥، \"الناسخ والمنسوخ\" للنحاس ٢/ ٢٠٣.\n(^٣) \"المستدرك\" ٢/ ٣٠٦.","vol":"22","page":221},{"text":"<span data-type='title' id=toc-2621>٨ - [باب] قوله: ﴿إِنَّ اللهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ [النساء: ٤٠]</span>\nيَعْنِي: زِنَةَ ذَرَّةٍ.\n\n٤٥٨١ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الْعَزِيزِ، حَدَّثَنَا أَبُو عُمَرَ حَفْصُ بْنُ مَيْسَرَةَ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّ أُنَاسًا فِي زَمَنِ النَّبِيِّ - ﷺ - قَالُوا: يَا رَسُولَ اللهِ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ قَالَ النَّبِيُّ - ﷺ -: «نَعَمْ، هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ بِالظَّهِيرَةِ، ضَوْءٌ لَيْسَ فِيهَا سَحَابٌ؟». قَالُوا: لَا. قَالَ: «وَهَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، ضَوْءٌ لَيْسَ فِيهَا سَحَابٌ؛». قَالُوا: لَا. قَالَ النَّبِيُّ - ﷺ - «مَا تُضَارُّونَ فِي رُؤْيَةِ اللهِ ﷿ يَوْمَ الْقِيَامَةِ، إِلاَّ كَمَا تُضَارُّونَ فِي رُؤْيَةِ أَحَدِهِمَا، إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَذَّنَ مُؤَذِّنٌ تَتْبَعُ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ. فَلَا يَبْقَى مَنْ كَانَ يَعْبُدُ غَيْرَ اللهِ مِنَ الأَصْنَامِ وَالأَنْصَابِ إِلاَّ يَتَسَاقَطُونَ فِي النَّارِ، حَتَّى إِذَا لَمْ يَبْقَ إِلاَّ مَنْ كَانَ يَعْبُدُ اللهَ، بَرٌّ أَوْ فَاجِرٌ وَغُبَّرَاتُ أَهْلِ الْكِتَابِ، فَيُدْعَى الْيَهُودُ، فَيُقَالُ لَهُمْ: مَنْ كُنْتُمْ تَعْبُدُونَ؟ قَالُوا: كُنَّا نَعْبُدُ عُزَيْرَ ابْنَ اللهِ. فَيُقَالُ لَهُمْ: كَذَبْتُمْ، مَا اتَّخَذَ اللهُ مِنْ صَاحِبَةٍ وَلَا وَلَدٍ، فَمَاذَا تَبْغُونَ؟ فَقَالُوا عَطِشْنَا رَبَّنَا فَاسْقِنَا. فَيُشَارُ أَلَا تَرِدُونَ، فَيُحْشَرُونَ إِلَى النَّارِ كَأَنَّهَا سَرَابٌ، يَحْطِمُ بَعْضُهَا بَعْضًا فَيَتَسَاقَطُونَ فِي النَّارِ، ثُمَّ يُدْعَى النَّصَارَى، فَيُقَالُ لَهُمْ مَنْ كُنْتُمْ تَعْبُدُونَ؟ قَالُوا: كُنَّا نَعْبُدُ الْمَسِيحَ ابْنَ اللهِ. فَيُقَالُ لَهُمْ كَذَبْتُمْ، مَا اتَّخَذَ اللهُ مِنْ صَاحِبَةٍ وَلَا وَلَدٍ. فَيُقَالُ لَهُمْ: مَاذَا تَبْغُونَ؟ فَكَذَلِكَ مِثْلَ الأَوَّلِ، حَتَّى إِذَا لَمْ يَبْقَ إِلاَّ مَنْ كَانَ يَعْبُدُ اللهَ مِنْ بَرٍّ أَوْ فَاجِرٍ، أَتَاهُمْ رَبُّ الْعَالَمِينَ فِي أَدْنَى صُورَةٍ مِنَ الَّتِي رَأَوْهُ فِيهَا، فَيُقَالُ: مَاذَا تَنْتَظِرُونَ؟ تَتْبَعُ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ. قَالُوا: فَارَقْنَا النَّاسَ فِي الدُّنْيَا عَلَى أَفْقَرِ مَا كُنَّا إِلَيْهِمْ، وَلَمْ نُصَاحِبْهُمْ، وَنَحْنُ نَنْتَظِرُ رَبَّنَا الَّذِي كُنَّا نَعْبُدُ. فَيَقُولُ: أَنَا رَبُّكُمْ، فَيَقُولُونَ: لَا نُشْرِكُ بِاللهِ شَيْئًا. مَرَّتَيْنِ أَوْ ثَلَاثًا». [انظر: ٢٢ - مسلم: ١٨٣ - فتح: ٨/ ٢٤٩]","vol":"22","page":222},{"text":"ذكر فيه حديث أبي سعيد في الرؤية بطوله، وأخرجه البخاري في التوحيد (^١)، ومسلم في الإيمان (^٢).\nروى ابن المنذر بإسناده عن عطية، عن ابن عمر ﵄ قال: نزلت في الأعراب ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ فقال رجل: فما للمهاجرين يا أبا عبد الرحمن؟ قال: ﴿إِنَّ اللهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾. وفي قراءة ابن مسعود: (مثقال نملة) (^٣) والذر: النمل الأحمر الصغير. قال ثعلب: مائة نملة وزن حبة، والذرة واحدة منها (^٤).\nوقيل: إن الذرة لا وزن لها، ويراد بها ما يرى في شعاع الشمس. حكاه ابن الأثير.\nوزعم بعض الحساب أن زنة الشعيرة حبة، وزنة الحبة أربع رزات، وزنة الرزة أربع سمسمات، وزنة السمسمة أربع خردلات، وزنة الخردلة أربع ورقات نخالة، وزنة النخالة، أربع ذرات؛ فعلمنا بهذا أن الذرة أربعة في أربعة في أربعة في أربعة، وأدركنا أن الذرة جزء من ألف وأربعة وعشرين من حبة، وذلك أن الحبة ضربناها في أربع ذرات جاءت ستة عشر سمسمة، والسمسمة ضربناها في أربعة جاءت أربعة وستين خردلة، وضربنا أربعة وستين خردلة جاءت مائتين (أربعة وخمسين) (^٥)، ضربناها فَي أربعة جاءت ألفا (وستة عشر) (^٦) ذرة.\n_________\n(^١) سيأتي برقم (٧٤٣٩) باب: قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾.\n(^٢) مسلم برقم (١٨٣) باب: معرفة طريق الرؤية.\n(^٣) انظر: \"الكشاف\" ١/ ٤٤٦، و\"البحر المحيط\" ٣/ ٢٥١.\n(^٤) \"مجالس ثعلب\" ٢/ ٤٧٥.\n(^٥) في هامش الأصل تعليق نصه: صوابه: ستة وخمسين.\n(^٦) في هامش الأصل تعليق نصه: صَوابه: وأربعة وعشرين.","vol":"22","page":223},{"text":"وعند ابن عطية: الذرة الصغيرة من النمل، وهي أصغر ما يكون إذا مر عليها حول أنها تصغر كا لأفعى (^١). وقيل: الذرة رأس النملة الحمراء وهي الخردلة. وعند الثعلبي: قال يزيد بن هارون: زعموا أن الذرة ليس لها وزن.\nيحكى أن رجلا وضع خبزًا حتى علاه الذر بقدر ما يستره، ثم وزنه فلم يزد على مقدار الخبز شيئًا.\nوعن ابن عباس أنه أدخل يده في التراب، ثم نفخ فيه وقال: كل واحدة من هؤلاء ذرة (^٢).\nوعن قتادة: كان بعض العلماء يقول: لأن يفضل حسابي وزن ذرة أحب إليَّ من الدنيا جميعا (^٣).\nوفي حديث ابن مسعود مرفوعًا: \"تقول الملائكة: يا رب لم يبق لعبدك إلا وزن ذرة، فيقول جل وعز: ضعفوها له وأدخلوه الجنة\" (^٤).\nوفي بعض النسخ بعد قوله: (زنة ذرة) يقال: هذا مثقال هذا، أي: وزنه. ومثقال مثقال من الفعل، والذرة: النملة الصغيرة.\nوقال الجواليقي: يظن الناس أن المثقال وزن الدينار لا غير، وليس كذلك إنما مثقال كل شئ وزنه، وكل وزن يسمى مثقالا وإن كان وزن ألف. قال الشاعر: كلًّا يوفيه الجزاء بمثقال.\n_________\n(^١) \"المحرر الوجيز\" ٤/ ٦١.\n(^٢) أورده السيوطي في \"الدر\" ٦/ ٦٤٩ وعز اه لهناد. وهو في \"الزهد\" له ١/ ١٤٤ (١٩٣).\n(^٣) \"تفسير الطبري\" ٤/ ٩١.\n(^٤) \"تفسير الطبري\" ٤/ ٩٢.","vol":"22","page":224},{"text":"قال الهروي: أي: يوزن، وعند أبي نصر: مثقال الشيء: ميزانه من مثله (^١). قال الزجاج: هو مفعال من الثقل. وقيل: لكل ما يعمل وزن ومثقال تمثيلًا.\nفصل:\nوفي قوله: \"هل تضارون في رؤية الشمس بالظهيرة\" فيه روايات أكثرها بضم أوله، وراؤه من غير تشديد، أي: تضرون؛ لأن الضير: المضرة، من قوله تعالى: ﴿قَالُوا لَا ضَيْرَ﴾ [الشعراء: ٥٠] أي: لا يضر. ثانيها: فتح التاء وتشديد الضاد والراء من الضرر. ثالثها: في غير هذا الموضع: \"تضامون\" (^٢) بضم أوله من الضيم، أي: تلحقكم مشقة. رابعها: بفتح التاء وتشديد الضاد والميم معًا: تتفاعلون من التزاحم والانضمام، وأهل السنة على إثبات رؤية الله تعالى، وتأولوا قوله: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ [الأنعام: ١٠٣] في الدنيا. وقال بعضهم: بل يجوز أن يرى في الدنيا، وإنما معنى الآية: لا تحيط به.\nوقوله: (وغبرات أهل الكتاب) أي: بقاؤهم، أصله غابر وغبر، مثل راكع ورُكَّع، وجمع غبر: غبرات، والمشهور في الاستعمال أن الغبر اسمه واحد وهي البقية، وأما البقايا فهي المغبرات، وواحد الأغبار غبرة، وغبر الشيء يغبر غبورًا إذا مكث، وغبر الشيء بمعناه، وتغبرت الناقة: حلبت غبيرها، وهي بقية اللبن، والغابر: الماضي أيضًا.\nومعنى (يحطم بعضها بعضًا) يكسر بعضها بعضًا؛ ولذلك سميت النار الحطمة؛ لأنها تحطم كل شيء، أي: تكسره وتأتي عليها.\n_________\n(^١) \"الصحاح\" ٤/ ١٦٤٧ [ثقل].\n(^٢) سيأتي من حديث جرير - ﵁ - برقم (٤٨٥١) كتاب: التفسير سورة ق، باب: قوله: ﴿هَلْ مِنْ مَزِيدٍ﴾.","vol":"22","page":225},{"text":"<span data-type='title' id=toc-2622>٩ - [باب] قوله: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ [النساء: ٤١]</span>\nالْمُخْتَالُ وَالْخَتَّالُ وَاحِدٌ، ﴿نَطْمِسَ وُجُوهًا﴾ [النساء: ٤٧]: نُسَوِّيَهَا حَتَّى تَعُودَ كَأَقْفَائِهِمْ. طَمَسَ الكِتَابَ: مَحَاهُ ﴿سَعِيَرَا﴾ [النساء: ٥٥]: وُقُودًا.\n\n٤٥٨٢ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا يَحْيَى، عَنْ سُفْيَانَ، عَنْ سُلَيْمَان، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَة، عَنْ عَبْدِ اللهِ -قَالَ يَحْيَى: بَعْضُ الْحَدِيثِ عَنْ عَمْرِو بْنِ مُرَّةَ- قَالَ: قَالَ لِي النَّبِيُّ - ﷺ - «اقْرَأْ عَلَيَّ». قُلْتُ آقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ؟! قَالَ: «فَإِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْ غَيْرِي». فَقَرَأْتُ عَلَيْهِ سُورَةَ النِّسَاءِ حَتَّى بَلَغْتُ ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ [النساء: ٤١] قَالَ: «أَمْسِكْ». فَإِذَا عَيْنَاهُ تَذْرِفَانِ. [٥٠٥٦،٥٠٥٥،٥٠٥٠،٥٠٤٩ - مسلم ٨٠٠ - فتح: ٨/ ٢٥٠]\nالْمُخْتَالُ وَالْخَتَّالُ وَاحِد، ﴿نَطْمِسَ وُجُوهًا﴾ [النساء:٤٧]: نُسَوِّيَهَا حَتَّى تَعُودَ كَأَقْفَائِهِمْ. طَمَسَ الكِتَابَ: مَحَاهُ ﴿سَعِيَرَا﴾ [النساء: ٥٥]: وُقُودًا.\nالمختال أو الختال واحد، المختال ذو الخيلاء، ومعنى (حتى تعود كأقفائهم) أي: نذهب بالأعين والشفاه والأعين والحواجب لنردها أقفاء وهو قول قتادة، وقال أبي بن كعب: هو تمثيل والمخاطب به رؤساؤهم ممن آمن -كما قاله ابن عباس- أو أنهم حذروا أن يفعل هذا بهم في الآخرة، وقال محمد بن جرير: لم يكن ذلك؛ لأنه آمن منهم جماعة (^١).\n_________\n(^١) \"تفسير ابن جرير\" ٤/ ١٢٧.","vol":"22","page":226},{"text":"ثم ساق حديث يَحْيَى، عَنْ سُفْيَانَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ -قَالَ يحيى: بعض الحديث عن عمرو بن مرة- قال: قال لِي النَّبِيُّ - ﷺ -: «اقْرَأْ عَلَيَّ». قُلْتُ: آقْرَأُ عَلَيْكَ وَعَلَيْكَ ..؟! الحديث، وأخرجه في فضائل القرآن في موضعين (^١)، ومسلم (^٢) وأبو داود (^٣) والترمذي (^٤) والنسائي (^٥).\nوقوله: (قال يحيى .. إلى آخره) يوضحه ما ذكره في فضائل القرآن فإنه لما ساقه عن مسدد، عن القطان، عن سفيان، عن الأعمش، عن إبراهيم به. قال الأعمش: وبعض الحديث: حدثني عمرو بن مرة، عن إبراهيم، وعن سفيان، عن أبيه، عن أبي الضحى، عن عبد الله (^٦).\nوقوله: (وعن أبيه) هو سفيان بن سعيد بن مسروق الثوري رواه عن أبيه سعيد، عن أبي الضحى مسلم بن صبيح، ولم يدرك أبو الضحى ابن مسعود.\nوقد روي عن مسروق، عن ابن مسعود. رواه مسلم من طريق يحيى عن سفيان، عن الأعمش، عن عمرو، عن إبراهيم، عن عبد الله.\nولما رواه الترمذي من حديث سفيان، عن سليمان، عن إبراهيم بن عبيدة قال: هذا أصح من حديث أبي الأحوص، يعني: المخرج عند مسلم عن الأعمش، عن إبراهيم، عن علقمة.\n_________\n(^١) سيأتي برقمي (٥٠٤٩، ٥٠٥٥) باب: من أحب أن يسمع القرآن من غيره، باب: البكاء عند قراءة القرآن.\n(^٢) مسلم برقم (٨٠٠) كتاب: صلاة المسافرين، باب: فضل استماع القرآن وطلب القراءة من حافظه للاستماع، والبكاء عند القراءة والتدبر.\n(^٣) أبو داود برقم (٣٦٦٨).\n(^٤) الترمذي برقم (٣٠٢٥).\n(^٥) النسائي ٢/ ٢٨ - ٢٩.\n(^٦) يأتي برقم (٥٠٥٥).","vol":"22","page":227},{"text":"ورواه الأزرق عن سفيان، عن عمرو، عن أبي عبيدة، عن عبد الله. وطرقه الدارقطني ثم قال: والمحفوظ عن حفص، عن الأعمش، عن إبراهيم، عن عبيدة، عن عبد الله. وأصحهما الأعمش، عن إبراهيم، عن عبيدة، عن عبد الله، وقيل: عن شعبة، عن إبراهيم بن مهاجر، عن النخعي، عن عبد الله (^١).\nفصل:\nفيه فضل ظاهر في قراءة عبد الله على من أنزل عليه، وقراءته عليه تحتمل أن يراد بها علم الناس حاله، أو خشي - ﵇ - أن يغلبه البكاء عنها، وفيه: اْستماع القراءة من غيره، وقد يكون أبلغ في التدبر والتفهم من قراءة الإنسان بنفسه.\nوقوله: (فإذا عيناه تذرفان) يعني: الدمع، يقال: ذرف الدمع وذرفت العين دمعها، وهو بالذال المعجمة، وروى عبد بن حميد في \"تفسيره\" أن عبد الله لما قرأ هذِه الآية ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ قال - ﵇ -: \"من سره أن يقرأ القرآن غضًّا كما أنزل فليقرأه على قراءة ابن أم عبد\" (^٢).\nفصل:\nقوله: ﴿عَلَى هَؤُلَاءِ﴾ هم سائر أمته يشهد عليهم أولهم، فـ ﴿عَلَى﴾ بمعنى اللام، وقيل: أراد به أمته الكفار، وقيل: اليهود والنصارى، وقيل: كفار قريش، ومما يشهد به البلاغ أو بالإيمان أو بالأعمال، أقوال.\n_________\n(^١) \"علل الدارقطني\" ٥/ ١٧٧ - ١٨٢.\n(^٢) أخرجه دون ذكر الآية: ابن ماجه (١٣٨)، وأحمد ١/ ٧، وابن حبان في \"صحيحه\" ١٥/ ٥٤٢ (٧٠٦٦). وصححه الألباني في \"صحيح سنن ابن ماجه\" (١١٤).","vol":"22","page":228},{"text":"وبكاؤه عند هذِه الآية؛ لأنه لابد من أداء الشهادة، والحكم على المشهود عليه إنما يكون بقول الشاهد، فلما كان - ﵇ - هو الشاهد وهو الشافع بكى على المفرطين منهم، وقيل: بكى لعلم ما تضمنته هذِه الآية من هول المطلع وشدة الأمر؛ إذ يؤتى بالأنبياء شهداء على أممهم بالتصديق والتكذيب، وقيل: بكى فرحًا؛ لقبول شهادة أمته، وقبول تزكيتهم له ذلك اليوم.\nخاتمة:\nفي \"تفسير أبي الليث السمرقندي\" من حديث محمد بن فضالة، عن أبيه: أنه - ﵇ - أتاهم في بني ظفر، فجلس على الصخرة التي في بني ظفر ومعه ابن مسعود ومعاذ بن جبل وناس من أصحابه، فأمر قارئًا يقرأ حتى أتى على هذِه الآية ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ بكى حتى اخضلت لحيته.\nوقال: يا رب، هؤلاء من أنا بين ظهورهم، فكيف بمن لم أرهم (^١)؟\nوللثعلبي: فدمعت عينا رسول الله - ﷺ - وقال: \"حسبنا\" وفي \"تفسير الجُوزي\" وقال: شهيدًا عليهم ﴿مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ﴾ [المائدة: ١١٧].\n_________\n(^١) \"تفسير أبي الليث\" ١/ ٣٥٦.","vol":"22","page":229},{"text":"<span data-type='title' id=toc-2623>١٠ - [باب] قَوْله: ﴿وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ﴾ الآية [النساء: ٤٣]</span>\n﴿صَعِيدًا﴾ [النساء: ٤٣]: وَجْهَ الأَرْضِ. وَقَالَ جَابِرٌ: كَانَتِ الطَّوَاغِيتُ التِي يَتَحَاكَمُونَ إِلَيْهَا: فِي جُهَيْنَةَ وَاحِدٌ، وَفِي أَسْلَمَ وَاحِدٌ، وَفِي كُلِّ حَى وَاحِدٌ، كُهَّانٌ يَنْزِلُ عَلَيْهِمُ الشَّيْطَانُ. وَقَالَ عُمَرُ: الجِبْتُ: السِّحْرُ. ﴿وَالطَّاغُوتِ﴾ [النساء: ٥١]: الشَّيْطَانُ. وَقَالَ عِكْرِمَةُ: الجِبْتُ بِلِسَانِ الحَبَشَةِ: شَيْطَانٌ، ﴿وَالطَّاغُوتِ﴾ [النساء: ٥١]: الكَاهِنُ.\n\n٤٥٨٣ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: هَلَكَتْ قِلَادَةٌ لأَسْمَاءَ، فَبَعَثَ النَّبِيُّ - ﷺ - فِي طَلَبِهَا، رِجَالًا، فَحَضَرَتِ الصَّلَاةُ وَلَيْسُوا عَلَى وُضُوءٍ، وَلَمْ يَجِدُوا مَاءً، فَصَلَّوْا وَهُمْ عَلَى غَيْرِ وُضُوءٍ، فَأَنْزَلَ اللهُ. يَعْنِي آيَةَ التَّيَمُّمِ. [انظر: ٤٣ - مسلم: ٣٦٧ - فتح: ٨/ ٢٥١]\n﴿صَعِيدًا﴾ [النساء: ٤٣]: وَجْهَ الأَرْضِ.\nهو قول أبي عبيدة فيما ذكره ابن المنذر. وقال ابن عباس: الصعيد: الحرث، حرث الأرض (^١).\n(ص): (وَقَالَ جَابِرٌ: كَانَتِ الطَّوَاغِيتُ التِي يَتَحَاكَمُونَ إِلَيْهَا: فِي جُهَيْنَةَ وَاحِدٌ، وَفِي أَسْلَمَ وَاحِدٌ، وَفِي كُلِّ حَيٍّ وَاحِدٌ، كُهَّانٌ تَنْزِلُ عَلَيْهِمُ الشياطين). ذكره ابن أبي حاتم بإسناده (^٢) بزيادة وفي هلال واحد.\n_________\n(^١) رواه عنه: عبد الرزاق في \"مصنفه\" ١/ ٢١١ (٨١٤)، وابن أبي شيبة في \"المصنف\" ١/ ١٤٨، والبيهقي في \"السنن\" ١/ ٢١٤.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ٩٧٦.","vol":"22","page":230},{"text":"(ص): (وَقَالَ عُمَرُ: الجِبْتُ: السِّحْرُ. ﴿وَالطَّاغُوتِ﴾ [النساء: ٥١]: الشَّيْطَانُ. وَقَالَ عِكْرِمَةُ: الجِبْتُ بِلِسَانِ الحَبَشَةِ: شَيْطَان، وَالطَّاغُوتِ: الكَاهِنُ).\nأسندهما عبد بن حميد، وفي ذلك أقوال أخر. وقيل: هما الشيطان في كل واحد منهما. وقيل: هما ما عبد من دون الله. وقيل في كل منهما أنه كاهن. وقال ابن عباس: هما رجلان من اليهود كعب بن الأشرف وحيي بن أخطب (^١). قال سيبويه: الطاغوت اسم واحد مؤنث. وقال أبو العباس محمد بن يزيد: هو عندي جماعة.\nثم ذكر البخاري حديث عائشة ﵂: هَلَكَتْ قِلَادَةٌ لأَسْمَاءَ .. الحديث.\nوفي آخره: فَأَنْزَلَ اللهُ آيَةَ التَّيَمُّمِ، وقد سلف في بابه ويأتي في اللباس (^٢).\nوشيخ البخاري هنا محمد عن عبدة، ويشبه أن يكون البيكندي؛ لأنه يروي عن عبدة في غير موضع من الكتاب. قال الداودي: الحديث المشهور أن عائشة أضلت فأقام - ﷺ - على التماسه ولم يكن معهم ماء فنزلت. وفي حديث آخر: استعارت عقدًا من أسماء فسقط، فبعث رجالًا في طلبه فصلوا بغير وضوء. ويحتمل أن يكون هذا الحديث مُبَيِّئا لسائر الأحاديث؛ لأنه أضاف العقد لعائشة عن علم أنه سقط لها ظنًّا منه أنها تملكه.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ١٣٥ وابن أبي حاتم في \"تفسيره\" ٣/ ٩٧٥.\n(^٢) سيأتي برقم (٥٨٨٢) باب: استعارة القلائد.","vol":"22","page":231},{"text":"<span data-type='title' id=toc-2624>١١ - [باب] قوله: ﴿وَأُولِي الْأَمْرِ مِنْكُمْ﴾ [النساء: ٥٩]</span>\nأي: ذَوِي الأَمْرِ منكم.\n\n٤٥٨٤ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ يَعْلَى بْنِ مُسْلِمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِى الأَمْرِ مِنْكُمْ﴾. قَالَ: نَزَلَتْ فِي عَبْدِ اللهِ بْنِ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيٍّ، إِذْ بَعَثَهُ النَّبِيُّ - ﷺ - فِي سَرِيَّةٍ. [مسلم: ١٨٣٤ - فتح: ٨/ ٢٥٣]\nثم ساق عن ابن عباس ﵄: أنها نَزَلَتْ فِي عَبْدِ اللهِ بْنِ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيٍّ، إِذْ بَعَثَهُ النَّبِيُّ - ﷺ - في سَرِيَّةٍ.\nسلف طرف منه من طريق علي في سرية عبد الله هذا، وأخرجه مسلم أيضا (^١).\nعدي هو ابن سعد بن سهم بن عمرو بن هُصيص بن كعب بن لؤي بن غالب. واعترض الداودي فقال: قول ابن عباس أنها نزلت في عبد الله وهم من غيره، وهو حمل الشيء على ضده.\nثم ذكر قصة عبد الله السالف هناك قال: وقيل: إنه كان يمزح، والذي هنا خلاف قوله - ﷺ - له: \"إنما الطاعة في المعروف\" إن كانت الآية قبل فكيف يخص عبد الله بالطاعة دون غيره، وإن كانت بعد فإنما قيل لهم: لم لم تطيعوه؟! وعند الواحدي أنها نزلت في عمار لما أجار على خالد فنهاه أن يجير على أمير إلا بإذنه (^٢).\nوشيخ البخاري هنا صدقة بن الفضل. وفي رواية أبي علي بن السكن\n_________\n(^١) سلف برقم (٤٣٤٠) كتاب: المغازي، ومسلم (١٨٤) كتاب: الإمارة، باب: وجوب طاعة الأمراء في غير معصية.\n(^٢) \"أسباب النزول\" ص ١٦١ - ١٦٢.","vol":"22","page":232},{"text":"بدله: سُنيد بن داود، وتفرد به، وسائر الرواة على صدقة ولا يذكرون سنيدًا، وهو مصيصي اسمه علي ويكنى: أبا علي، وله تفسير حسن نبه على ذلك الجياني (^١).\nوقال ابن يربوع الإشبيلي في كلامه على الكلاباذي: الصواب ما روت الجماعة، فإن سنيدًا صاحب تفسير. وذكر ابن السكن له في التفسير من الأوهام المحتملة؛ لأنه إنما ذكره في بابه الذي هو مشهور به فهو قريب بعيد. واختلف في (أولي الأمر منهم). فالبخاري قال: (ذو الأمر). وجابر قال: هم أهل الفقه والعلم (^٢). وأبو هريرة قال: هم أمراء السرايا (^٣). وعكرمة قال: هم أبو بكر وعمر (^٤). وقيل: وعثمان وعلي.\nوقد يرجع إلى شيء واحد؛ لأن أمراء السرايا من العلماء؛ لأنه كان لا يولي إلا من يعلم وكذا الصديق والفاروق أعلام العلماء، وكذا الباقي. وعبارة بعضهم: جميع الصحابة. ثم قيل: والتابعين. وقال عطاء: المهاجرون والأنصار (^٥). وقال ابن كيسان: أرباب العقول الذين يسوسون أمر الناس. واختار مالك أنهم أهل العلم والقرآن (^٦).\nوقال تعالى: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ﴾ الآية [النساء: ٨٣]. والأمر: القرآن، قال تعالى: ﴿ذَلِكَ أَمْرُ اللهِ أَنْزَلَهُ إِلَيْكُمْ﴾ [الطلاق: ٥] والصحيح أنه عام في كل من ولي أمر شيء.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٩٥.\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ١٥١.\n(^٣) رواه ابن أبي حاتم في \"تفسيره\" ٣/ ٩٨٨.\n(^٤) رواه الطبري ٤/ ١٥٣.\n(^٥) انظر \"تفسير البغوي\" ٢/ ٢٤١.\n(^٦) انظر: \"أحكام القرآن\" لابن العربي ١/ ٤٥١ - ٤٥٢.","vol":"22","page":233},{"text":"<span data-type='title' id=toc-2625>١٢ - [باب] قوله: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ [النساء: ٦٥]\n٤٥٨٥ </span>- حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ قَالَ خَاصَمَ الزُّبَيْرُ رَجُلًا مِنَ الأَنْصَارِ فِي شَرِيجٍ مِنَ الْحَرَّةِ، فَقَالَ النَّبِيُّ - ﷺ -: «اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ». فَقَالَ الأَنْصَاريُّ: يَا رَسُولَ اللهِ أَنْ كَانَ ابْنَ عَمَّتِكَ؟ فَتَلَوَّنَ وَجْهُهُ ثُمَّ قَالَ: «اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ، ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ». وَاسْتَوْعَى النَّبِيُّ - ﷺ - لِلزُّبَيْرِ حَقَّهُ فِي صَرِيحِ الْحُكْمِ حِينَ أَحْفَظَهُ الأَنْصَاريُّ، كَانَ أَشَارَ عَلَيْهِمَا بِأَمْرٍ لَهُمَا فِيهِ سَعَةٌ. قَالَ الزُّبَيْرُ: فَمَا أَحْسِبُ هَذِهِ الآيَاتِ إِلاَّ نَزَلَتْ فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾. [النساء: ٦٥] [انظر: ٢٣٦٠ - فتح: ٨/ ٢٥٤]\nأي: فيما اختلفوا فيه. ومنه: تشاجر القوم.\nثم ساق حديث شراج الحرة، وقد سلف في الشرب. وقال هنا: في شريج من الحرة. وقال هناك: في شراج (^١). ومعنى (أحفظه): أغضبه.\n_________\n(^١) ورد في هامش الأصل: حاشية: والصواب شراج وهو الذي هناك.","vol":"22","page":234},{"text":"<span data-type='title' id=toc-2626>١٣ - [باب] قوله: ﴿مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ﴾ الآية [النساء: ٦٩]</span>\n٤٥٨٦ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَا مِنْ نَبِيٍّ يَمْرَضُ إِلاَّ خُيِّرَ بَيْنَ الدُّنْيَا وَالآخِرَةِ». وَكَانَ فِي شَكْوَاهُ الَّذِي قُبِضَ فِيهِ أَخَذَتْهُ بُحَّةٌ شَدِيدَةٌ فَسَمِعْتُهُ يَقُولُ ﴿مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ﴾ [النساء: ٦٩] فَعَلِمْتُ أَنَّهُ خُيِّرَ. [انظر: ٤٤٣٥ - مسلم: ٣٤٤٤ - فتح: ٨/ ٢٥٥]\nثم ساق حديث عائشة ﵂ قالت: سَمِعْتُ النبي - ﷺ - يَقُولُ: \"مَا مِنْ نَبِيٍّ يَمْرَضُ إِلَّا خُيِّرَ بَيْنَ الدُّنْيَا وَالآخِرَةِ\". وَكَانَ فِي شَكْوَاهُ الذِي قُبِضَ فِيهِ أَخَذَتْهُ بُحَّةٌ شَدِيدَةٌ فَسَمِعْتُهُ يَقُولُ: ﴿مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ﴾ [النساء: ٦٩] فَعَلِمْتُ أَنَهُ خُيِّرَ.\nسلف قريبا في باب مرضه - ﷺ -. والبحة -بضم الباء كما سلف-: غلظ في الصوت. يقال: بح يبح بحوحا. وإن كان من داء فهو البحاح، يقال: رجل بح بين البحح، إذا كان ذلك فيه خلقة.\nويروى أن قومًا قالوا: يا رسول الله، أنت معنا في الدنيا وترفع يوم القيامة لفضلك، فانزل الله: ﴿وَمَنْ يُطِعِ اللهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللهُ﴾ فعرفهم أن الأعلَيْن ينحدرون إلى من هو أسفل منهم فيجتمعون ليذكروا نعمة الله عليهم (^١). وأخرجه الطبراني من حديث الأسود عن\n_________\n(^١) \"تفسير مقاتل\" [النساء: ٦٩].","vol":"22","page":235},{"text":"عائشة ﵂ قالت: جاء رجل فذكر الحديث بمعناه (^١)، وهو ثوبان كما ذكره الواحدي. وعنده من حديث مسروق: قال الصحابة: يا رسول الله، ما ينبغي لنا أن نفارقك في الدنيا، فإنك إذا فارقتنا رفعت فوقنا، فنزلت (^٢).\nوقال مقاتل: نزلت في رجل من الأنصار يسمى عبد الله بن زيد بن عبدربه قال لرسول الله - ﷺ -: إذا خرجنا من عندك إلى أهلنا اشتقنا إليك، فكيف لنا برؤيتك إذا دخلنا الجنة؟ فنزلت، فلما توفي رسول الله - ﷺ - أتته أمه وهو في حديقة له فأخبرته بوفاته فقال عند ذلك: اللهم أعمني فلا أرى شيئًا بعد حبيبي أبدًا، فعمي مكانه، وكان يحب رسول الله - ﷺ - حبًّا شديدًا فجعله الله معه في الجنة (^٣).\n_________\n(^١) \"المعجم الأوسط\" ١/ ١٥٢ - ١٥٣ (٤٧٧).\n(^٢) \"أسباب النزول\" ص ١٦٩ - ١٧٠.\n(^٣) أخرجه بنحوه ابن جرير في \"تفسيره\" ٤/ ١٦٦ - ١٦٧ وانظر \"معاني القرآن\" للنحاس ٢/ ١٣٠.","vol":"22","page":236},{"text":"<span data-type='title' id=toc-2627>١٤ - [باب] قوله: ﴿وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ﴾ الآية [النساء: ٧٥]\n٤٥٨٧ </span>- حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عُبَيْدِ اللهِ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ قَالَ: كُنْتُ أَنَا وَأُمِّي مِنَ الْمُسْتَضْعَفِينَ. [انظر: ١٣٥٧ - فتح: ٨/ ٢٥٥]\n\n٤٥٨٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، أَنَّ ابْنَ عَبَّاسٍ تَلَا ﴿إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ﴾ [النساء: ٩٨] قَالَ: كُنْتُ أَنَا وَأُمِّي مِمَّنْ عَذَرَ اللهُ. [انظر: ١٣٥٧ - فتح: ٨/ ٢٥٥] [النساء: ١٠٣] وَيُذْكَرُ عَنِ ابْنِ عَبَّاسٍ (حَصِرَتْ) [النساء: ٩٠] ضَاقَتْ ﴿تَلْوُوا﴾ [النساء: ١٣٥] أَلْسِنَتَكُمْ بِالشَّهَادَةِ. وَقَالَ غَيْرُهُ الْمُرَاغَمُ الْمُهَاجَرُ. رَاغَمْتُ هَاجَرْتُ قَوْمِي. ﴿مَوْقُوتًا﴾ [النساء: ١٠٣] مُوَقَّتًا وَقْتَهُ عَلَيْهِمْ.\nثم ساق فيه عن ابن عباس: كُنْتُ أَنَا وَأُمّي مِنَ المُسْتَضْعَفِينَ. وعنه: أنه تلا: ﴿إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ﴾ [النساء: ٩٨] قَالَ: كُنْتُ أَنَا وَأُمِّي مِمَّنْ عَذَرَ اللهُ.\nقال الزهري: معنى الآية في سبيل الله المستضعفين (^١). قال المبرد: ويجوز هذا، ويجوز أن يكون: وفي المستضعفين. وقال مجاهد -فيما ذكره عبدٌ-: أمروا أن يقاتلوا عن مستضعَفي أهل مكة من المؤمنين (^٢). وقال قتادة: القرية الظالم أهلها: مكة، كان بها رجال ونساء وولدان فأُمِرَ رسول الله - ﷺ - أن يقاتل في سبيل الله حتى يستنقذهم.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ١٧٢.\n(^٢) أورده السيوطي في \"الدر\" ٢/ ٣٢٨ وعزاه لعبد بن حميد.","vol":"22","page":237},{"text":"وذكره ابن أبي حاتم عن عائشة وابن عباس وغيرهما (^١).\nوقول ابن عباس: (كنت أنا وأمي من المستضعفين). فيه دلالة أن الولد يتبع المسلم من الأبوين كان الأب والأم، وهو قول مالك في أحد قوليه. قال مطرف: والناس كلهم عليه. وإن كان مشهور قوله أن الولد يتبع الأب في الدين (^٢).\nوقوله: (ممن عذر الله) ظاهر في أنه لا حجر على الصبي والمرأة. (ص): (ويذكر عن ابن عباس: ﴿حَصِرَتْ﴾: ضاقت). هذا أسنده ابن أبي حاتم في \"تفسيره\" من حديث علي بن أبي طلحة عنه (^٣). قال مجاهد: هو هلال بن عويمر الذي حصر أن يقاتل المسلمين أو يقاتل قومه (^٤). (فدفع عنهم) (^٥) المعنى على الدعاء، أي: أحصر الله صدورهم. قال أبو إسحاق: يجوز أن يكون خبرًا بعد خبر. وقيل: المعنى قد حصرت صدورهم ثم حذف قد. وقرأ الحسن: حَصِرَةً صدورُهم (^٦).\n(ص): ﴿تَلْوُوا﴾ ألسنتكم بالشهادة: يعني: وإن تلووا أو تعرضوا). فهذا أخرجه ابن المنذر من حديث علي بن أبي طلحة عنه بلفظ: ﴿وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا﴾ يعني: إن تلووا ألسنتكم بالشهادة أو تعرضوا عنها.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ١٠٠٢.\n(^٢) انظر: \"التفريغ\" ١/ ٣٥٩، \"عيون المجالس\" ٢/ ٧٣٣ - ٧٣٤.\n(^٣) \"تفسير ابن أبي حاتم\" ٣/ ١٠٢٨.\n(^٤) رواه ابن أبي حاتم ٣/ ١٠٢٨.\n(^٥) كذا في الأصل، ولعل الصحيح: (فوقع فيهم).\n(^٦) رواها الطبري في \"تفسيره\" ٤/ ٢٠٠ وانظر: \"شواذ القرآن\" لابن خالويه ص ٣٤.","vol":"22","page":238},{"text":"(ص): (وقال غيره: المراغَم: المهاجر. راغمت: هاجرت قومي) هذا قول أبي عبيد (^١).\n(ص): (موقوتًا): موقتًا وقته عليهم) هو قوله أيضًا (^٢).\n_________\n(^١) ولعله يقصد أبا عبيد القاسم بن سلام صاحب \"غريب القرآن\"، والكلام بنصه في \"مجاز القرآن\" لأبي عبيدة معمر بن المثنى ١/ ١٣٨.\n(^٢) التعليق السابق \"مجاز القرآن\" ١/ ١٣٩.","vol":"22","page":239},{"text":"<span data-type='title' id=toc-2628>١٥ - [باب] قوله: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ﴾ الآية [النساء: ٨٨]</span>\nقَالَ ابن عَبَّاسٍ: ﴿أَرْكَسَهُمْ﴾: بَدَّدَهُمْ. فِئَةٌ: جَمَاعَةٌ.\n\n٤٥٨٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ وَعَبْدُ الرَّحْمَنِ، قَالَا: حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيٍّ، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ، عَنْ زَيْدِ بْنِ ثَابِتٍ - ﵁ - ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ﴾ [النساء: ٨٨]: رَجَعَ نَاسٌ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مِنْ أُحُدٍ، وَكَانَ النَّاسُ فِيهِمْ فِرْقَتَيْنِ فَرِيقٌ يَقُولُ: اقْتُلْهُمْ، وَفَرِيقٌ يَقُولُ: لَا. فَنَزَلَتْ: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ﴾ [النساء: ٨٨] وَقَالَ: «إِنَّهَا طَيْبَةُ تَنْفِى الْخَبَثَ كَمَا تَنْفِى النَّارُ خَبَثَ الْفِضَّةِ». [انظر: ١٨٨٤ - مسلم: ١٣٨٤ - فتح: ٨/ ٢٥٦]\nقَالَ ابن عَبَّاسٍ (^١): ﴿أَرْكَسَهُمْ﴾: بَدَّدَهُمْ. فِئَةٌ: جَمَاعَةٌ. وقال غيره: ﴿أَرْكَسَهُمْ﴾: ردهم إلى حكم الكفر. وقال ابن مسعود: (ركَّسهم) (^٢).\nثم ساق حديث زَيْدِ بْنِ ثَابِتٍ السالف في غزوة أحد، وقال هنا: فرقة تقول: اقتلهم. وفرقة تقول: لا. وقال: \"تنفي الخبث\" وقال هناك: \"الذنوب\". وفسر زيد الآية: قوم رجعوا من أحد. وقال مجاهد: قوم أسلموا ثم استأذنوا رسول الله - ﷺ - أن يخرجوا إلى مكة فيأخذوا بضائع لهم، فصار أصحاب رسول الله - ﷺ - فيهم فرقتين؛ فرقة يقولون: هم منافقون (^٣). وقوم يقولون: هم مؤمنون حتى يتبين أنهم منافقون. وفي الترمذي -وقال: حسن-: آخر قرية تخرب من قرى الإسلام المدينة (^٤).\n_________\n(^١) جاء في هامش الأصل تعليق نصه: تجاه هذا في الهامش ما لفظه: رواه ابن المنذر من حديث عطاء عنه.\n(^٢) هي قراءته: (رَكَّسَهُمْ) وهي شاذة، انظر: \"المحتسب\" ١/ ١٩٤.\n(^٣) \"تفسير الطبري\" ٤/ ١٩٤.\n(^٤) الترمذي (٣٩١٩).","vol":"22","page":240},{"text":"<span data-type='title' id=toc-2629>١٦ - [باب] ﴿وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ﴾ [النساء: ٨٣]</span>\nأَفْشَوْهُ.\n﴿يَسْتَنْبِطُونَهُ﴾ [النساء: ٨٣]: يَسْتَخْرِجُونَهُ. [حَسِيبًا] [النساء: ٨٦]: كَافِيًا ﴿إِلَّا إِنَاثًا﴾ [النساء: ١١٧] المَوَاتَ حَجَرًا أَوْ مَدَرًا وَمَا أَشْبَهَهُ. ﴿مَرِيدًا﴾ [النساء: ١١٧]: مُتَمَرِّدًا. ﴿فَلَيُبَتِّكُنَّ﴾ [النساء: ١١٩] بَتَّكَهُ قَطَّعَهُ. [قِيلًا] [النساء: ١٢٢] وَقَوْلًا وَاحِدٌ طُبعَ خُتِمَ. [انظر: ١٨٨٤].\n(ص): (﴿أَذَاعُوا بِهِ﴾ أفشوه). أسنده ابن أبي حاتم عن ابن عباس ﴿أَذَاعُوا بِهِ﴾ أفشوه. أي: أعلنوه. وقال ابن أبي حاتم: روي عن عكرمة وعطاء وقتادة والضحاك (^١)، وقيل: هم ضعفة المسلمين. وقيل: هم المنافقون.\n(ص): ﴿يَسْتَنْبِطُونَهُ﴾: يستخرجونه. ﴿حَسِيبًا]: كافيًا ﴿إِلَّا إِنَاثًا﴾ يعني الموات حجرًا، أو مدرًا وما أشبهه). ذكره كله ابن المنذر عن (أبي عبيد) (^٢). قلت: وقال مجاهد: يعني الأوثان (^٣).\nقال أهل اللغة: إنما سميت إناثا؛ لأنهم سموها: اللات والعزى ومناة. وهذِه عندهم إناث.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ١٠١٤.\n(^٢) كذا في الأصل، ولعله يقصد أبا عبيد القاسم بن سلام صاحب \"غريب القرآن\" والكلام بنصه في \"مجاز القرآن\" لأبي عبيدة معمر بن المثنى ١/ ١٤٠.\n(^٣) رواه الطبري في \"تفسيره\" ٤/ ٢٧٩.","vol":"22","page":241},{"text":"(ص): (﴿مَرِيدًا﴾: متمردًا). أي: عاتيا خبيثًا خارجا عن الطاعة ظاهر الشر.\n(ص): (﴿فَلَيُبَتِّكُنَّ﴾: بَتَّكَه: قطَّعه). قلت: وهي البَحِيرة الآتية في المائدة. (﴿قِيلًا﴾ وقولًا واحدٌ. ﴿طَبَعَ﴾: ختم).","vol":"22","page":242},{"text":"<span data-type='title' id=toc-2630>١٧ - [باب] قوله: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾ الآية [النساء: ٩٣]</span>\n٤٥٩٠ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُغِيرَةُ بْنُ النُّعْمَانِ، قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ قَالَ: آيَةٌ اخْتَلَفَ فِيهَا أَهْلُ الْكُوفَةِ، فَرَحَلْتُ فِيهَا إِلَى ابْنِ عَبَّاسٍ فَسَأَلْتُهُ عَنْهَا، فَقَالَ: نَزَلَتْ هَذِهِ الآيَةُ ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ [النساء: ٩٣] هِيَ آخِرُ مَا نَزَلَ وَمَا نَسَخَهَا شَيْءٌ.\nذكر فيه عن سعيد بن جبير: آيَةٌ أخْتَلَفَ فِيهَا أَهْلُ الكُوفَةِ، فَرَحَلْتُ فِيهَا إِلَى ابن عَبَّاسٍ فَسَأَلْتُهُ عَنْهَا، فَقَالَ: نَزَلَتْ هذِه الآيَةُ ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ [النساء: ٩٣] هِيَ آخِرُ مَا نَزَلَ، وَمَا نَسَخَهَا شَيْءٌ.\nأي: من آخر ما نزل، وروي عن زيد بن ثابت: نزلت الشديدة (قبلُ) (^١) -أي: الهينة- بستة أشهر ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ بعد التي في الفرقان ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ إلى قوله: ﴿إِلَّا مَنْ تَابَ﴾ [الفرقان: ٦٨ - ٧٠] (^٢) ومعنى الآية إن جازاه بذلك.\nوحكي عن ابن عباس: وليس من صدوره الوعيد رجوعه، أو إن فعله مستحلا، وقوله: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ [النساء: ٤٨] فشرط المشيئة في الذنوب كلها قائم، ما عدا الشرك.\nوقال بعض العلماء عند قراءة الآية: هذا وعيد شديد في القتل، حظر الله به الدماء، وقيل: إن آية المشيئة خبر لا يدخله النسخ، لأن\n_________\n(^١) هكذا في الأصل وفي الطبري: بعد وهو المناسب للسياق.\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٢٢٢.","vol":"22","page":243},{"text":"إخباره صدق لا يدخله نسخ، وآية النساء: والفرقان محكمتان، وقد قال تعالى بعد ذلك: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ وقال الطبري: جزاؤه جهنم حقًّا، ولكن الله يعفو ويتفضل على من آمن، فلا يجازيه بالخلود (^١)، وكانت الصحابة إذا سئلوا عنه قبل نزوله غلقوا، وإذا نزل لم يفسروه، وتلا عمر - ﵁ - أول حم غافر.\nوذكر الواحدي عن الكلبى عن أي صالح عن ابن عباس أن مقيس بن صبابة الليثي وجد أخاه هشامًا قتيلا في بني النجار، وكان مسلمًا، فأتى مقيس رسول الله - ﷺ - فأخبره، فأرسل معه رسولا من بني فهر إلى بني النجار، فأمرهم إن علموا قاتله فدفعوه إلى أخيه فيقتص منه، وإن لم يعلموا قاتلا أن يدفعوا إليه الدية. قالوا: سمعًا وطاعة، والله ما نعلم له قاتلا، ولكنا نؤدي إليه ديته. فأعطوه مائة من الإبل، فوسوس إليه الشيطان قتل الفهري، فرجع إلى مكة كافرًا وأنشد شعرًا، فأنزل الله هذِه الآية ثم أهدر الشارع دمه يوم الفتح فقتل بأسياف المسلمين بالسوق (^٢). وذكر مقاتل أن الفهري اسمه عمرو.\nفصل:\nأثر ابن عباس جاء في رواية أخرى في سورة تبارك هذِه -يعني: ﴿وَلَا يَقْتُلُونَ النَّفْسَ﴾ - آية مكية نسختها آية مدنية ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ (^٣).\nوفي أخرى: فأما من دخل في الإسلام وعقل فلا توبة له (^٤).\n_________\n(^١) \"تفسير الطبري\" ٤/ ٢٢٣.\n(^٢) \"أسباب النزول\" ص ١٧٤.\n(^٣) في الأصل علم على (متعمدًا): (لا. إلى).\n(^٤) رواهما الطبري في \"تفسيره\" ٩/ ٤١٥ - ٤١٧.","vol":"22","page":244},{"text":"وفي أخرى: فأمرني عبد الرحمن بن أبزى أن أسأل عبد الله.\nكذا وقع في مسلم (^١)، ولعله -كما قال القاضي-: أمرني ابن عبد الرحمن. ولعبد الرحمن ولدان سعيد وعبد الله. قال: ولا يمتنع أن يكون عبد الرحمن أمر سعيد بن جبير يسأل ابن عباس عما يعلمه عبد الرحمن، فقد سأل ابن عباس أكبر من عبد الرحمن وأقدم صحبة، وكان عبد الرحمن بالكوفة، فرحل سعيد إلى ابن عباس كما قال له ابن أبزى (^٢).\nوروى النسائي عن سالم بن أبي الجعد أن ابن عباس سئل عمن قتل مؤمنًا متعمدًا، ثم تاب وآمن وعمل صالحًا ثم اهتدى، فقال: وأنى له التوبة وقد سمعت نبيكم - ﷺ - يقول: \"يجيء متعلقا بالقاتل تشخب أوداجه دمًا يقول: أي رب سل هذا فيم قتلني؟ \" ثم قال عبد الله: والله لقد أنزلها الله ثم ما نسخها (^٣).\nوقوله: (فرحلت) هو بالحاء المهملة، وهو الصحيح كما نبه عليه النووي في نسخة ابن ماهان، فدخلت بدال ثم خاء معجمة. وله وجه بأن يكون بمعناه كدخلت بعد رحلتي (^٤).\nفصل:\nحكئ أبو جعفر النحاس في الآية أقوالًا: أحدها: لا توبة. روي عن ابن عباس وزيد بن ثابت، قال زيد: لما نزلت آية الفرقان عجبنا للينها، فلبثنا سبعة أشهر، وقيل: ستة -حكاه الثعلبي- فنزلت آية\n_________\n(^١) مسلم (٣٠٢٣) كتاب: التفسير.\n(^٢) انظر \"إكمال المعلم\" ٨/ ٥٨٥.\n(^٣) \"السنن الكبرى\" للنسائي ٢/ ٢٨٦ - ٢٨٧ (٣٤٦٢).\n(^٤) \"صحيح مسلم بشرح النووي\" ١٨/ ١٥٩.","vol":"22","page":245},{"text":"النساء. وحكي عن ابن مسعود أيضا، وحكاه ابن أبي حاتم عن عمر وأبي هريرة وغيرهما، والآية محكمة (^١).\nوفي مسلم أن رجلا قال لابن عمر: ألا تسمع ما يقول الله: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ الآية، فما يمنعك أن لا تقاتل كما أمر الله؟ فقال: يا ابن أخي، أغترُّ بهذِه الآية ولا أقاتل أحب إليَّ من أن أغترَّ بالآية التي يقول الله فيها: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ (^٢).\nثانيها: له توبة. وبه قال جماعة منهم ابن عمر، وهو أيضا مروي عن ابن عباس وزيد بن ثابت. قال ابن عباس في السائل بالنفي، فقيل له: كنت تفتينا بالقبول. فقال: إني لأحسبه رجلا مغضبًا يريد أن يقتل مؤمنا. فوُجِدَ كما قال. وكذا وقع لسفيان (^٣). أراد بالنفي تعظيم الأمر، وبالثاني ترك الناس -كما جرى لمن قتل تسعة وتسعين رجلا (^٤)، وآية النساء: دخلها التخصيص، فإنه لو قتله في حال كفره ثم أسلم فلا عقوبة في الدنيا والأخرى، وقد قال تعالى: ﴿وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ﴾ [طه: ٨٢] ﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ﴾ [الشورى: ٢٥].\nوقد اختلف عن ابن عباس أيضًا، فروي عنه: آية الفرقان نزلت في أهل الشرك. وعنه: نسختها الآية التي في النساء: -كما سلف.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ١٠٣٧.\n(^٢) سيأتي برقم (٤٦٥٠) كتاب: التفسير، سورة الأنفال، ولم أجده في مسلم.\n(^٣) ذكره البغوي في \"تفسيره\" ٢/ ٢٦٧.\n(^٤) يشير المصنف -﵀- إلى حديث التائب الذي قتل تسعا وتسعين نفسًا وقتل الراهب فكمل به المائة. وقد سلف برقم (٣٤٧٠) كتاب: أحاديث الأنبياء، باب: لم يسمَّ.","vol":"22","page":246},{"text":"قال ابن الحصار (^١): الآيتان لم يتواردا على حكم واحد؛ لأن آية الفرقان نزلت في الكفار وآية النساء: في المؤمن، فلا تعارض، وقد قال تعالى: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ وقال فيمن قتل عمدًا: ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ﴾ [البقرة: ١٧٨] فأثبت له أخوة الإسلام. وقال: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ الآية [الحجرات: ٩]، وإنما لا يغفر الله لمن لا يستغفر، ولا يتوب على من لا يتوب، ولكن تكرر منه قتل المؤمنين، وقتالهم وإن كان متأولًا فهو على ذنب عظيم؛ لأنه لا ينفك عن سوء عقيدته، وقد يحمله ذلك على الاستباحة كما سلف عن ابن عمر ﵄.\nقلت: وذهب كثير إلى أن آية النساء: منسوخة. فقيل: نسختها آية الفرقان. وقال أكثرهم: بقوله: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ الآية.\nوقال كثير: إنها محكمة، ثم اختلفوا في وجه إحكامها، فذهب عكرمة على حملها على الاستحلال، وخصت الآية بذلك لنزولها في رجل قتل مؤمنًا وارتد كما سلف، وغلط النحاس هذا الحمل؛ لعموم ﴿مِن﴾ وقد سلف التخصيص، وذكر الخلود لا يقتضي التأبيد؛ لأنه قد يأتي بمعنى امتداد الحين، تقول العرب: لأخلدن فلانًا في السجن. وقال القاضي إسماعيل في كتابه: هذا حكم من أحكام الآخرة ليس بالناس حاجة إلى أن يبرموا قولا غير أنا نرجو القبول من المسلم.\n_________\n(^١) ابن الحصار هو أبو المطرِّف عبد الرحمن بن أحمد بن سعيد القرطبي، المالكي، مات سنة ٤٢٢ ص، انظر \"سير أعلام النبلاء\" ١٧/ ٤٧٣ (٣١٢).","vol":"22","page":247},{"text":"القول الثالت: أن أمره إلى الله تاب أو لم يتب، وعليه الفقهاء أبوحنيفة وأصحابه والشافعي يقول في كثير من هذا: إلا أن يعفو الله عنه أو معناه.\nرابعها: قال أبو مجلز: المعنى: جزاؤه إن جازاه (^١)، وهو غلط؛ لأن الله قال: ﴿جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا﴾ [الكهف: ١٠٦] ولم يقل أحد معناه: إن جازاهم. وهو أيضا خطأ في العربية؛ لأن بعده ﴿وَغَضِبَ اللهُ عَلَيْهِ﴾، وهو قول على معنى جزاه (^٢).\nوعن ابن عباس -فيما ذكره الثعلبي-: لا أعلم له توبة، إلا أن (يستغفر) (^٣) الله، قال السخاوي: وهو الصحيح عنه إن شاء الله، إذ أجمع المسلمون على صحة توبة قاتل العمد، وكيف لا تصح توبته، وتصح توبة الكافر والمرتد، يقتلان مؤمنًا ثم أسلما، قال عبد الله كنا معشرَ أصحاب رسول الله - ﷺ - لا نشك في قاتل المؤمن، وآكل مال اليتيم، وشاهد الزور، وقاطع الرحم -يعني لا نشك في الشهادة لهم بالنار- حتى نزلت ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾. فأمسكنا عن\nالشهادة لهم. فقول أبي هريرة وابن عمر وابن عباس في جواب السائل عن قتل العمد: هل تستطيع أن تحييه؟! على وجه التعظيم (^٤).\nوعند الخوارج والمعتزلة أن المؤمن إذا قتل مؤمنًا أن هذا الوعيد لاحق به، وقالت المرجئة: نزلت في كافر قتل مؤمنًا، فأما مؤمن قتل مؤمنًا لا يدخل النار؛ وقالت طائفة من أهل الحديث: نزلت في مؤمن\n_________\n(^١) \"تفسير الطبري\" ٤/ ٢١٩.\n(^٢) \"الناسخ والمنسوخ\" للنحاس ٢/ ٢١٧ - ٢٢٦.\n(^٣) كذا في الأصل، ولعل الصحيح: (يغفر).\n(^٤) \"جمال القراء، وكمال الإقراء\" ص ٢٩٣.","vol":"22","page":248},{"text":"قتل مؤمنا، والوعيد عليه ثابت إلا أن يتوب أو يستغفر، وقالت طائفة: كل مؤمن قتل مؤمنًا، فهو مخلد في النار غير مرية ويخرج منها بشفاعة الشافعين، وعندنا أن المؤمن إذا قتل مؤمنًا لا يكفر به، إلا أن يستحل. فإن افتدى ممن قتله فذلك كفارة له كما جاء في الحديث، وإن كان تائبًا من ذلك ولم يكن مقادًا من قبل كانت التوبة أيضا كفارة له، فإن خرج من الدنيا بلا توبة ولا قود، فأمره إلى الله، والعذاب قد يكون نارًا وقد يكون غيرها في الدنيا؛ ألا ترى إلى قوله: ﴿يُعَذِّبْهُمُ اللهُ بِأَيْدِيكُمْ﴾ [التوبة: ١٤] يعني بالقتل والأسر؟!\nيدل قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ [المائدة: ٦] فخاطب القاتلين بما خاطب المصلين وقال: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ واقتتالهم كان على العمد لا على الخطأ، وروي أن مؤمنا قتل مؤمنًا متعمدا على عهد رسول الله - ﷺ - فلم يأمر القاتل بالإيمان من فعله ولو كفر لأمر به، ولا أنه حرم عليه أهله، وتعلق الخوارج والمعتزلة بالآية، وقد سلف جواب ذلك، وأنها نزلت في كافر قتل مؤمنًا متعمدًا؛ ثم لو سلم نزولها في مؤمن قتل مؤمنًا فلا يسلم أن الخلود التأبيد، بدليل قوله: ﴿وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ﴾ [الأنبياء: ٣٤].\nوقوله ﴿أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ﴾ وقوله: ﴿يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ (٣)﴾ [الهمزة: ٣] وإنما يعني في الدنيا. ثم الخلود معناه غير معنى التأبيد وأما الغضب فهو جزاء أيضا، وقد يرد الماضى والمراد المستقبل.","vol":"22","page":249},{"text":"<span data-type='title' id=toc-2631>١٨ - [باب] ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ [النساء: ٩٤]</span>\nالسِّلْمُ، وَالسَّلَمُ، وَالسَّلَامُ وَاحِدٌ.\n\n٤٥٩١ - حَدَّثَنِي عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ [النساء: ٩٤]. قَالَ: قَالَ ابْنُ عَبَّاسٍ: كَانَ رَجُلٌ فِي غُنَيْمَةٍ لَهُ فَلَحِقَهُ الْمُسْلِمُونَ فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَقَتَلُوهُ وَأَخَذُوا غُنَيْمَتَهُ، فَأَنْزَلَ اللهُ فِي ذَلِكَ إِلَى قَوْلِهِ ﴿عَرَضَ الْحَيَاةِ الدُّنْيَا﴾ [النساء: ٩٤] تِلْكَ الْغُنَيْمَةُ. قَالَ قَرَأَ ابْنُ عَبَّاسٍ: ﴿السَّلَامَ﴾. [مسلم: ٣٠٢٥ - فتح: ٨/ ٢٥٨]\n(السَّلَمُ والسَّلْمُ والسِّلْم والسَّلَام واحِد). الأولى: فتح السين واللام، والثانية: بفتح السين وإسكان اللام، والثالثة: بكسر السين وإسكان اللام، وحكي عن قراءة أبان بن يزيد عن عاصم والرابعة بلام ألف، واختارها أبو عبيد، وخالفه أهل النظر، وقالوا: السَّلَم هنا أشبه؛ لأنه بمعنى الانقياد والتسليم، كقوله تعالى: ﴿فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ﴾ [النحل: ٢٨].\nولا شك أن السلم بفتح اللام: الاستسلام والانقياد، والسِّلْم بإسكان اللام وفتح السين وكسرها: الإسلام والصلاة.\nوقراءة ابن عباس ﴿السَّلَامِ﴾ باللام -كما سيأتي- وقد أسندها عبد بن حميد في \"تفسيره\" عنه، يحتمل أن يكون بمعنى السِّلم، وأن يكون بمعنى التسليم، والبخاري ذكر أن السلم والسلام واحد وكذا ما قبله.","vol":"22","page":250},{"text":"وقرأ نافع وابن عامر وحمزة (السلم) بغير ألف، والباقون بثبوتها (^١)، وقوله: ﴿مُؤْمِنًا﴾ قرأ علي وابن عباس وغيرهما بفتح الميم الثانية مشددة اسم مفعول من أمنه (^٢).\nثم ساق البخاري حديث ابن عباس ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ قال ابن عباس: كَانَ رَجُلٌ فِي غُنَيْمَةٍ لَهُ فَلَحِقَهُ المُسْلِمُونَ، فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَقَتَلُوهُ وَأَخَذُوا غُنَيْمَتَهُ، فَأَنْزَلَ اللهُ فِي ذَلِكَ إلى قَوْلِهِ: ﴿عَرَضَ الْحَيَاةِ الدُّنْيَا﴾ [النساء: ٩٣]: تِلْكَ الغُنَيْمَةُ. قَرَأَ ابن عَبَّاسٍ: ﴿السَّلَامَ﴾.\nوفي لفظ: رجل من بني سليم.\nوذكر الواحدي عن سعيد بن جبير أن المقداد بن الأسود خرج في سرية، فمروا برجل في غنيمة له، فأرادوا قتله فقال: لا إله إلا الله. فقتله المقداد. وعن ابن أبي حدرد: بعثنا رسول الله - ﷺ - إلى إضم قبل مخرجه إلى مكة، فمر بنا عامر بن الأضبط الأشجعي فحيا بتحية الإسلام فنزعنا عنه، فحمل عليه محلم بن جثامة لشيء كان بينه وبينه في الجاهلية فقتله، واستلبه أي بعيره ومتاعه ووطب لبن معه، فانتهينا إلى رسول الله - ﷺ - فأخبرناه بخبره، فنزلت (^٣).\nقال السهيلي ثم مات محلم بإثر ذلك فلم تقبله الأرض مرارًا، فألقي بين جبلين. ويروى: عمدوا إلى صدفتين فسطحوه عليها ثم رضموا عليه الحجارة (^٤) حتى واروه، فبلغ رسول الله - ﷺ - شأنه فقال: \"والله إن الأرض\n_________\n(^١) انظر \"الحجة للقراء السبعة\" ٣/ ١٧٥ - ١٧٦.\n(^٢) انظر: \"زاد المسير\" ٢/ ٩٤.\n(^٣) \"أسباب النزول\" ص ١٧٦ - ١٧٧.\n(^٤) ذكره السهيلي في \"التعريف والإعلام\" كما في \"تفسير مهمات القرآن\" ١/ ٣٤٨.","vol":"22","page":251},{"text":"لتطابق على من هو شر منه، ولكن الله أراد أن يعظكم في جرم ما بينكم بما أراكم منه\" (^١) قال: وكان أميرَ السرية أبو الدرداء. وقيل: رجل اسمه فديك (^٢).\nقال الواحدي: وذكر السدي أنه - ﵇ - بعث أسامة بن زيد على سرية، فلقي مرداس بن نهيك الضمري فقتله، وكان من أهل فدك ولم يسلم من قومه غيره، فقال له - ﷺ -: \"هلا شققت عن قلبه\" فنزلت (^٣).\nواعلم أن رسول الله - ﷺ - بعث أبا قتادة في ثمانية نفر في أول رمضان سنة ثمان إلى بطن إضم، وهي فيما بين ذي خُشب وذي المروة، وبينها وبين المديثة ثلاثة برد؛ ليظن ظان أن رسول الله - ﷺ - توجه تلك الناحية، ولأن تذهب بذلك الأخبار، وكان في السرية محلم بن جثامة -كما سلف- بن قيس الليثي، ثم نزلت الآية، فمضوا ولم يلقوا جمعًا، فانصرفوا حتى انتهوا إلى ذي خُشُب فبلغهم توجهه - ﷺ - إلى مكة فتوجهوا حتى لقوه بالسُّقيا، فلما كان يوم حنين قام إلى رسول الله - ﷺ - عيينة بن حصن والأقرع بن حابس يختصمان في عامر بن الأضبط؛ عيينة يطلب بدم عامر وهو سيد غطفان يومئذ، والأقرع يدفع عن محلم؛ لمكانه من خندف، فتداولا الخصومة عند رسول الله - ﷺ -، فقال عيينة: والله يا رسول الله لا أدعه حتى أذيق نساءه من الحرقة ما أذاق نسائي. ورسول الله - ﷺ - يقول: \"بل تأخذون الدية خمسين في سفرنا هذا وخمسين إذا رجعنا\" وهو يأبى عليه، فلم يزل بهم حتى قبلوا الدية، ثم قال: \"أين صاحيكم؟ \" فقام رجل آدم ضرب طويل\n_________\n(^١) \"سيرة ابن هشام\" ٤/ ٣٠٤.\n(^٢) انظر: \"تفسير مبهمات القرآن\" ١/ ٣٤٩.\n(^٣) \"أسباب النزول\" ص ١٧٧.","vol":"22","page":252},{"text":"عليه حلة قد كان تهيأ للقتل فيها، حتى جلس بين يدي رسول الله - ﷺ - فقال له: \"ما اسمك\" قال: أنا محلم بن جثامة. فقال: \"أمنته بالله ثم قتلته! اللهم لا تغفر لمحلم بن جثامة\" فما مكث (إلا سبعًا) (^١) حتى مات -كما سلف.\nفائدة:\nفي هذِه الآية صحة إسلام من أظهر، وإجراؤه على أحكامهم، ومقتضاه أن من قال: لا إله إلا الله محمد رسول الله، أو: أنا مسلم، أنه يحكم له بالإسلام. وقال محمد بن الحسن في \"السير الكبير\": لو أن يهوديًّا أو نصرانيًّا قال: أنا مسلم لم يكن مسلمًا؛ لأنهم كلهم يقولون: نحن مسلمون ومؤمنون. ويقولون: إن ديننا هو الإيمان (^٢).\nقال: ولو أن رجلا من المسلمين حمل على رجل من المشركين ليقتله فقال: لا إله إلا الله. كان مسلما، ولو رجع عن هذا ضربت عنقه لأن هذا هو الدليل على الإسلام (^٣). وقال اللؤلؤي -عن أبي حنيفة-: إن اليهودي والنصراني إذا تلفظ بالشهادتين، ولم يتبرأ من اليهودية والنصرانية لم يكن بذلك مسلمًا. ووجهه أن هؤلاء منهم من يقول: محمد رسول الله ولكن إليكم، ومنهم من يقول: لم يبعث بعد وسيبعث. وقال ابن عباس -فيما ذكره الثعلبي-: إن الله حرم على المؤمنين أن يقولوا لمن قال: أشهد أن لا إله إلا الله: لست مؤمنًا. كما حرم عليهم الميتة، فهو آمن على ماله ودمه فلا تردوا عليه.\n_________\n(^١) في الأصل: (لاسبعًا). وانظر \"سيرة ابن هشام\" ٤/ ٣٠٣ - ٣٠٤.\n(^٢) \"شرح السير الكبير\" ٥/ ٢٢٦٥.\n(^٣) السابق ٥/ ٢٢٦١ - ٢٢٦٢.","vol":"22","page":253},{"text":"فائدة:\nتعلق من قال: إن الإيمان هو القول بهذِه الآية، وقالوا لما قال: ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ فمنع قتلهم بمجرد القول، فلولا أن هذا القول لم (يبح) (^١) قتلهم قيل لهم: القوم إنما شكوا في حاله هل قاله تعوذًا؟ والله لم يجعل إلى عباده غير الحكم بالظاهر، ألا ترى أن المنافقين كانوا يقولون هذا القول وليسوا بمؤمنين، فثبت أن الإيمان هو الإقرار وغيره، وأن حقيقة الصدق بالقلب كما قال: \"فهلا شققت عن قلبه\" وفيها رد على أصحاب القدر؛ لأنه تعالى أخبر أنه منَّ على المؤمنين من بين جميع الخلق بأن خصهم بالتوفيق؛ لأنه لو خلق الخلق كلهم للإيمان -كما زعمت القدرية- فما معنى اختصاصه بالمنة.\n_________\n(^١) في الأصل (لُقى) غير منقوطة، وعليها: كذا. ولعل المثبت يقرب المعنى المراد.","vol":"22","page":254},{"text":"<span data-type='title' id=toc-2632>١٩ - [باب] قوله: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ [غَيْرُ أُولِي الضَّرَرِ] (^١) وَالْمُجَاهِدُونَ فِي سَبِيلِ اللهِ﴾</span>\n٤٥٩٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، قَالَ: حَدَّثَنِي سَهْلُ بْنُ سَعْدٍ السَّاعِدِىُّ أَنَّهُ رَأَى مَرْوَانَ بْنَ الْحَكَمِ فِي الْمَسْجِدِ، فَأَقْبَلْتُ حَتَّى جَلَسْتُ إِلَى جَنْبِهِ، فَأَخْبَرَنَا أَنَّ زَيْدَ بْنَ ثَابِتٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - أَمْلَى عَلَيْهِ ﴿لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللهِ﴾ فَجَاءَهُ ابْنُ أُمِّ مَكْتُومٍ وَهْوَ يُمِلُّهَا عَلَيَّ، قَالَ: يَا رَسُولَ اللهِ، وَاللهِ لَوْ أَسْتَطِيعُ الْجِهَادَ لَجَاهَدْتُ -وَكَانَ أَعْمَى- فَأَنْزَلَ اللهُ عَلَى رَسُولِهِ - ﷺ - وَفَخِذُهُ عَلَى فَخِذِي، فَثَقُلَتْ عَلَيَّ حَتَّى خِفْتُ أَنْ تُرَضَّ فَخِذِي، ثُمَّ سُرِّيَ عَنْهُ، فَأَنْزَلَ اللهُ ﴿غَيْرُ أُولِي الضَّرَرِ﴾. [انظر: ٢٨٣١ - فتح: ٨/ ٢٥٩]\n\n٤٥٩٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: لَمَّا نَزَلَتْ ﴿لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [النساء: ٩٥] دَعَا رَسُولُ اللهِ - ﷺ - زَيْدًا فَكَتَبَهَا، فَجَاءَ ابْنُ أُمِّ مَكْتُومٍ، فَشَكَا ضَرَارَتَهُ؛ فَأَنْزَلَ اللهُ ﴿غَيْرُ أُولِي الضَّرَرِ﴾ [النساء: ٩٥]. [انظر: ٢٨٣١ - مسلم: ١٨٩٨ - فتح: ٨/ ٢٥٩]\n\n٤٥٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: لَمَّا نَزَلَتْ ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [النساء: ٩٥] قَالَ النَّبِيُّ - ﷺ -: «ادْعُوا فُلَانًا». فَجَاءَهُ وَمَعَهُ الدَّوَاةُ وَاللَّوْحُ أَوِ الْكَتِفُ فَقَالَ: «اكْتُبْ: لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللهِ». وَخَلْفَ النَّبِيِّ - ﷺ - ابْنُ أُمِّ مَكْتُومٍ، فَقَالَ: يَا رَسُولَ اللهِ، أَنَا ضَرِيرٌ. فَنَزَلَتْ مَكَانَهَا ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ﴾ [النساء: ٩٥]. [انظر: ٢٨٣١ - مسلم: ١٨٩٨ - فتح: ٨/ ٢٥٩]\n_________\n(^١) في الأصل بيض مكانها، وكتبت في \"اليونينية\" بدونها.","vol":"22","page":255},{"text":"٤٥٩٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ ح. وَحَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي عَبْدُ الْكَرِيمِ، أَنَّ مِقْسَمًا مَوْلَى عَبْدِ اللهِ بْنِ الْحَارِثِ أَخْبَرَهُ، أَنَّ ابْنَ عَبَّاسٍ - ﵄ - أَخْبَرَهُ ﴿لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [النساء: ٩٥] عَنْ بَدْرٍ وَالْخَارِجُونَ إِلَى بَدْرٍ. [انظر: ٣٩٥٤ - فتح: ٨/ ٢٦٠]\nثم ساق حديث زيد بن ثابت السالف في الجهاد. وزاد فقال: والله يا رسول الله. بزيادة القسم.\nوحديث البراء: وقد سلف فيه أيضًا. وحديث مقسم أن ابن عباس أخبره: لا يستوي القاعدون من المؤمنين عن بدر، والخارجون إلى بدر، وقد سلف في غزوة بدر أيضًا.\nوقوله: (أملى عليه) وقوله: (يملُّها عليَّ) بمعنًى، قيل: يُملَّ ويملِي واحد، قال تعالى: ﴿وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ﴾ [البقرة: ٢٨٢] ومعنى: (سُرِّي عنه) ارتفع عنه ما كان يجده، هو مشدد الراء (^١).\nوقوله: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ قرئ برفع (غير)، ونصبه ويجوز بالخفض بمعنى النَّصْب وهي قراءة نافع وابن عامر والكسائي. الاستثناء وموضع الحال أي: لا يستوي القاعدون أصحاء، والحديث دال على هذِه القراءة، ومن رفع -وهي قراءة الباقين- فعلى صفة القاعدين، أي: لا يستوي القاعدون الأصحاء والقاعدون (^٢)، ومن خفض فعلى الصفة للمؤمنين، أي: من المؤمنين الأصحاء، وهي قراءة شاذة (^٣).\n_________\n(^١) في هامش الأصل: رواه الشيوخ بالتشديد والتخفيف وهو صحيح.\n(^٢) انظر: \"الحجة للقراء السبعة\" ٣/ ١٧٨ - ١٧٩.\n(^٣) قرأ بها أبو حيوة والأعمش، انظر \"إعراب القرآن\" للنحاس ١/ ٤٤٧.","vol":"22","page":256},{"text":"فائدة:\nحديث مقسم أخرجه البخاري عن إسحاق، وهو ابن منصور كما ذكره صاحبا \"الأطراف\" أبو مسعود وخلف، وقال أبو نعيم: ذكر أن البخاري رواه عنه أيضًا، وعند الحميدي ليس لمقسم في \"الصحيح\" غير هذا الحديث الواحد (^١).\nأخرى:\nروى نحو حديث زيد والبراء الفلتانُ بن عاصم: كنا مع رسول الله - ﷺ - وأنزل عليه الوحي فقال للكاتب: ﴿لَا يَسْتَوِي الْقَاعِدُونَ﴾ فقام الأعمى فقال .. الحديث (^٢).\nذكره إسماعيل، وقال مقاتل: ﴿غَيْرُ أُولِي الضَّرَر﴾ الآية تعني عبد الله بن جحش وابن أم مكتوم أهل العذر (^٣). وفي ذكره الأول نظر، والمعذور أخوه أبو أحمد (^٤).\nوذكر الثعلبي عن أبي صالح، عن ابن عباس أنه ابن جحش وليس بالأسدي. كان أعمى، وأنه جاء هو وابن أم مكتوم، فجعل لهما من الأجر ما للمجاهدين لزمانتهما.\nوعن ابن أي ليلى: لما نزلت ﴿لَا يَسْتَوِي الْقَاعِدُونَ﴾ قال ابن أم مكتوم: اللهم أنزل عذري، فنزلت ﴿غَيْرُ أُولِي الضَّرَرِ﴾ فوضعت بينهما.\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ١١٥.\n(^٢) رواه أبو يعلى في \"المسند\" ٣/ ١٥٦ (١٥٨٣)، وابن حبان في \"صحيحه\" ١١/ ١٠ - ١١ (٤٧١٢).\n(^٣) \"تفسير مقاتل\" [النساء: آية ٩٥].\n(^٤) في هامش الأصل: واسم أبي أحمد: عبد. بغير إضافة. وذكر بعضهم قولًا في أبي أحمد أنه عبد الله، وليس بشيء، فعليه يكون كلامه صحيحًا.","vol":"22","page":257},{"text":"فكان بعد ذلك يغزو ويقول: ادفعوا إليَّ اللواء وأقيموني بين الصفين فإني لا أستطيع أن أفر (^١).\nفائدة:\nاقتضت الآية فضل المجاهدين على أولي الضرر بدرجة، وعلى القاعدين غير أولى الضرر بدرجات.\nقال أبو إسحاق: وكان يقال: الإيمان درجة، والهجرة في سبيل الله درجة، والجهاد في الهجرة درجة، والقتل في الجهاد درجة. وقال ابن محيريز في هذِه الآية: هو سبعون درجة ما بين كل درجتين عدو الفرس الجواد المضمَّر سبعين خريفًا (^٢).\nفائدة:\nقوله: ﴿الْقَاعِدُونَ﴾ إلى آخره ليس بمانع أن يكون في غيره؛ لأن القرآن ينزل في الشيء ويحتمل على ما في معناه، وقد أسلفنا أن ابن أم مكتوم كان يخرج في الجهاد؛ لقوله تعالى: ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾ [التوبة: ٤١].\nفائدة:\nاختلف أهل العلم: أي الجهاد أفضل، المتطوعة أم أهل الديوان؟ فذهب الجمهور -كما قال ابن النقيب- إلى الأول، ووجه الثاني أنهم مملكون بالعطاء ينصرفون إلى الثغور بالأوامر.\nفائدة:\nتعلق بهذِه الآية من قال: الغنى أفضل من الفقر؛ لقوله: ﴿بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ﴾.\n_________\n(^١) رواه ابن المنذر كما في \"الدر المنثور\" ٢/ ٣٦٣.\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٢٣٣.","vol":"22","page":258},{"text":"<span data-type='title' id=toc-2633>٢٠ - [باب] قوله: ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ﴾ الآية [النساء: ٩٧]</span>\n٤٥٩٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ الْمُقْرِئُ، حَدَّثَنَا حَيْوَةُ وَغَيْرُهُ، قَالَا: حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو الأَسْوَدِ قَالَ: قُطِعَ عَلَى أَهْلِ الْمَدِينَةِ بَعْثٌ فَاكْتُتِبْتُ فِيهِ، فَلَقِيتُ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ فَأَخْبَرْتُهُ، فَنَهَانِي عَنْ ذَلِكَ أَشَدَّ النَّهْي، ثُمَّ قَالَ أَخْبَرَنِي ابْنُ عَبَّاسٍ أَنَّ نَاسًا مِنَ الْمُسْلِمِينَ كَانُوا مَعَ الْمُشْرِكِينَ يُكَثِّرُونَ سَوَادَ الْمُشْرِكِينَ عَلَى رَسُولِ اللهِ - ﷺ - يَأْتِي السَّهْمُ فَيُرْمَى بِهِ، فَيُصِيبُ أَحَدَهُمْ فَيَقْتُلُهُ أَوْ يُضْرَبُ فَيُقْتَلُ، فَأَنْزَلَ اللهُ ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِى أَنْفُسِهِمْ﴾ [النساء: ٩٧] الآيَةَ. رَوَاهُ اللَّيْثُ، عَنْ أَبِي الأَسْوَدِ. [٧٠٨٥ - فتح: ٨/ ٢٦٢]\nحَدَّثنَا عَبْدُ اللهِ بْنُ يَزِيدَ المُقْرِئُ، ثنَا حَيْوَةُ وَغَيْرُهُ، قَالَا: ثنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو الأَسْوَدِ قَالَ: قُطِعَ على أَهْلِ المَدِينَةِ بَعْث فَاكْتُتِبْتُ فِيهِ، فَلَقِيتُ عِكْرِمَةَ مَوْلَى ابن عَبَّاس فَأَخْبَرْتُهُ، فَنَهَانِي عَنْ ذَلِكَ أَشَدَّ النَّهْي، ثُمَّ قَالَ: أَخْبَرَنِي ابن عَبَّاسٍ أَنّ نَاسًا مِنَ المُسْلِمِينَ كَانُوا مَعَ المُشْرِكِينَ يُكَثِّرُونَ سَوَادَ المُشْرِكِينَ على رَسُولِ اللهِ - ﷺ -، يَأتِي السَّهْمُ يُرْمَى بِهِ، فَيُصِيبُ أَحَدَهُمْ فَيَقْتُلُهُ أَوْ يُضْرَبُ فَيُقْتَلُ، فَأَنْزَلَ اللهُ ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِى أَنْفُسِهِمْ﴾ الآية [النساء: ٩٧].\nرَوَاهُ اللَّيْثُ، عَنْ أَبِي الأَسْوَدِ.\nالشرح:\nعنى بقوله: (وغيره) ابن لهيعة، يوضحه أن ابن أبي حاتم رواه عن يونس بن عبدالأعلى، أنا عبد الله بن وهب أخبرني ابن لهيعة عن أبي","vol":"22","page":259},{"text":"الأسود فذكره (^١)، ورواية الليث ذكرها الإسماعيلي من حديث أبي صالح، قال: حدثني الليث عن أبي الأسود.\nقال الواحدي: نزلت في ناس من أهل مكة تكلموا بالإسلام ولم يهاجروا، وأظهروا الإيمان وأسروا النفاق، فلما كان يوم بدر خرجوا مع المشركين إلى حرب المسلمين فقتلوا، وضربت الملائكة وجوههم وأدبارهم. وروى [أشعث] (^٢) بن سوار، عن عكرمة، عن ابن عباس في هذِه الآية قال: كان قوم من المسلمين بمكة فخرجوا في قوم من المشركين إلى قتال فقتلوا معهم، فنزلت هذِه الآية (^٣).\nوقال مقاتل: كانوا نفرا أسلموا بمكة منهم الوليد بن الوليد بن المغيرة، وقيس بن الوليد بن المغيرة، وأبو قيس بن الفاكه بن المغيرة، والوليد بن عتبة بن زمعة، وعمرو بن أمية بن عبد شمس، والعلاء بن أمية بن خلف، ثم إنهم أقاموا عن الهجرة وخرجوا مع المشركين إلى بدر، فلما رأوا قلة المسلمين شكوا في رسول الله - ﷺ -، (فقال) (^٤): غر هؤلاء دينهم وكان بعضهم نافق بمكة، فلما قتلوا ببدر قالت لهم الملائكة. وهو ملك الموت وحده: فيم كنتم؟ يقول: في أي شيء كنتم؟ قالوا: كنا مستضعفين في الأرض يعني: كنا مقهورين، لا نطيق أن نظهر الإيمان، فقال ملك الموت: ألم تكن\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ١٠٤٥.\n(^٢) في الأصل: أسعد، والمثبت من \"أسباب النزول\"، وانظر ترجمته في \"تهذيب الكمال\" ٣/ ٢٦٤ (٥٢٤).\n(^٣) \"أسباب النزول\" ص ١٨٠.\n(^٤) كذا في الأصل، وفي \"تفسير مقاتل\": (قالوا).","vol":"22","page":260},{"text":"أرض الله واسعة يعني: المدينة فتهاجروا فيها يعني: إليها (^١). زاد ابن إسحاق فيهم الحارث بن زمعة بن الأسود، والعاصي بن منبه بن الحجاج (^٢).\nوروى ابن المنذر في \"تفسيره\" من حديث محمد بن شريك، عن عمرو بن دينار، عن عكرمة، عن ابن عباس: كان قوم من أهل مكة قد أسلموا وكانوا يخفون الإسلام، فأخرجهم المشركون معهم يوم بدر، فأصيب بعضهم فقال المسلمون: قد كان أصحابنا هؤلاء مسلمين وأكرهوا فاستغفروا لهم، فنزلت فكتب إلى من بقي من المسلمين بمكة بهذِه الآية وأنه لا عذر لهم، فخرجوا فلحقهم المشركون فأعطوهم الفتنة ونزلت فيهم: ﴿وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللهِ فَإِذَا أُوذِيَ فِي اللهِ﴾ (^٣) الآية [العنكبوت: ١٠] فكتب إليهم المسلمون بذلك فحزنوا، ثم نزل فيهم ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا﴾ [النحل: ١١٠]. فكتبوا إليهم بذلك ففرحوا فأدركهم المشركون فقاتلوهم، فنجا من نجا، وقتل من قتل (^٤).\nفائدة:\nالتوفي هنا: قبض الروح خلافًا للحسن، حيث قال: هو الحشر إلى النار (^٥). و﴿تَوَفَّتْهُمُ﴾ إن شئت جعلته ماضيًا فيكون في موضع نصب،\n_________\n(^١) \"تفسير مقاتل\" [النساء:، آية ٩٧]، [الأنفال، الآية: ٤٩].\n(^٢) \"سيرة ابن إسحاق\" ص ٢٨٩ - ٢٩٠.\n(^٣) في الأصل بعد قوله: ﴿آمَنَّا بِاللهِ﴾ (وباليوم الآخر) وعليها علامة الحذف (لا … إلى).\n(^٤) رواه ابن المنذر في \"تفسيره\" كما في \"الدر المنثور\" ٢/ ٣٦٥.\n(^٥) انظر: \"زاد المسير\" لابن الجوزي ٢/ ١٧٧.","vol":"22","page":261},{"text":"أو رفعًا على الاستقبال والمعنى تتوفاهم. الملائكة ملك الموت -كما سلف- وأعوانه، وهم ستة: ثلاثة لأرواح المؤمنين، وثلاثة لأرواح الكافرين. و﴿ظَالِمِي﴾ نصب على الحال، وظلم النفس هنا: تركهم الهجرة وخروجهم مع قوم إلى بدر، ورجوعهم إلى الكفر، وقيل: بالشك الذي حصل في قلوبهم حين رأوا قلة المسلمين.\n﴿فِيمَ كُنْتُمْ﴾: سؤال توبيخ وتقريع، أي: أكنتم في أصحاب محمد أم مشركين؟\nوعن سعيد بن جبير في قوله: ﴿أَلَمْ تَكُنْ أَرْضُ اللهِ وَاسِعَةً﴾ قال: إذا عمل بالمعاصي في أرض فاخرج منها (^١).\nوقال الحسن: قال رسول الله - ﷺ -: \"من فر بدينه من أرض إلى أرض وإن كان شبرًا من الأرض استوجب الجنة وكان رفيق إبراهيم ومحمد ﷺ\" (^٢).\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ٣/ ١٠٤٧.\n(^٢) أخرجه الثعلبي كما في \"روح المعاني\" للألوسي ٥/ ١٢٦.","vol":"22","page":262},{"text":"<span data-type='title' id=toc-2634>٢١ - [باب] قوله: ﴿إِلَّا [الْمُسْتَضْعَفِينَ] (^١) مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا (٩٨)﴾ (الآية) (^٢) [النساء: ٩٨]</span>\n٤٥٩٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿إِلاَّ الْمُسْتَضْعَفِينَ﴾ [النساء: ٩٨] قَالَ كَانَتْ أُمِّي مِمَّنْ عَذَرَ اللهُ. [انظر: ١٣٥٧ - فتح: ٨/ ٢٦٣]\nثم ساق حديث ابن عباس السالف قريبًا، ﴿إِلاَّ الْمُسْتَضْعَفِينَ﴾ كانت أمي ممن عذر الله.\n_________\n(^١) في الأصل (المستضعفون) وهو مخالف للتلاوة، وفي اليونينية ٦/ ٤٨: (المستضعفين) ليس عليها تعليق.\n(^٢) فوقها في الأصل: كذا.","vol":"22","page":263},{"text":"<span data-type='title' id=toc-2635>٢٢ - [باب] قوله: ﴿فَأُولَئِكَ عَسَى اللهُ أَنْ يَعْفُوَ عَنْهُمْ وَكَانَ اللهُ عَفُوًّا غَفُورًا (٩٩)﴾ [النساء: ٩٩]\n٤٥٩٨ </span>- حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَة، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يُصَلِّي الْعِشَاءَ إِذْ قَالَ: «سَمِعَ اللهُ لِمَنْ حَمِدَهُ». ثُمَّ قَالَ قَبْلَ أَنْ يَسْجُدَ: «اللَّهُمَّ نَجِّ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ، اللَّهُمَّ نَجِّ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ نَجِّ الْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ نَجِّ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ». [انظر: ٨٠٤ - مسلم: ٦٧٥ - فتح: ٢٦٤].\nكذا وقع في الأصول، ووقع في رواية الشيخ أبي الحسن: (فعسى الله أن يعفو عنهم) والتلاوة: ﴿عَسَى اَللَّهُ﴾ وكذا عند أبي ذر وغيره كما أسلفناه. وإذا أخبر الله أن يترجى شيء فهو واجب كذلك النطق به. وقال مجاهد -فيما حكاه الجُوزي- في قوله: ﴿إِلَّا الْمُسْتَضْعَفِينَ﴾ هم قوم أسلموا وثبتوا على الإسلام، ولم يكن لهم عجلة في الهجرة فعذرهم الله بقوله: ﴿عَسَى اللهُ أَنْ يَعْفُوَ عَنْهُمْ﴾.\nثم ساق البخاري حديث أبي هريرة - ﵁ - في الدعاء على أولئك النفر.\nوقد سلف في أول الاستسقاء وفيه الدعاء في الصلاة بما ليس في القرآن خلافًا لأبي حنيفة (^١).\n_________\n(^١) انظر: \"المبسوط\" ١/ ١٩٨، \"بدائع الصنائع\" ١/ ٢٣٦ - ٢٣٧، \"المنتقى\" ١/ ١٦٨، \"طرح التثريب\" ٣/ ١٠٦، \"المجموع\" ٣/ ٤٥١، \"المغني\" ٢/ ٢٣٦ - ٢٣٧.","vol":"22","page":264},{"text":"<span data-type='title' id=toc-2636>٢٣ - [باب] قوله: ﴿وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ﴾ الآية [النساء: ١٠٢]</span>\n٤٥٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا حَجَّاجٌ، عَنِ ابْنِ جُرَيْجٍ، قَالَ: أَخْبَرَنِي يَعْلَى، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى﴾ [النساء: ١٠٢] قَالَ: عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ كَانَ جَرِيحًا. [فتح: ٨/ ٢٦٤]\nثم ساق عن يعلى -وهو ابن مسلم- عن سعيد بن جبير، عن ابن عباس ﵄: ﴿إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى﴾ [النساء:١٠٢] قَالَ: عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ كَانَ جَرِيحًا.\nرخص لهم في وضع السلاح بسبب ما يثقل عنهم حملها بسبب ما ذكر من المطر والضعف، وأمرهم بأخذ الحذر مع ذلك خشية الغفلة فيهجم عليهم.","vol":"22","page":265},{"text":"<span data-type='title' id=toc-2637>٢٤ - [باب] قوله: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ﴾ الآية [النساء: ١٢٧]</span>\n٤٦٠٠ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللهُ يُفْتِيكُمْ فِيهِنَّ﴾ إِلَى قَوْلِهِ ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ [النساء: ١٢٧]. قَالَتْ: هُوَ الرَّجُلُ تَكُونُ عِنْدَهُ الْيَتِيمَةُ، هُوَ وَلِيُّهَا وَوَارِثُهَا، فَأَشْرَكَتْهُ فِي مَالِهِ حَتَّى فِي الْعِذْقِ، فَيَرْغَبُ أَنْ يَنْكِحَهَا، وَيَكْرَهُ أَنْ يُزَوِّجَهَا رَجُلًا، فَيَشْرَكُهُ فِي مَالِهِ بِمَا شَرِكَتْهُ، فَيَعْضُلَهَا، فَنَزَلَتْ هَذِهِ الآيَةُ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح: ٨/ ٢٦٥)\nثم ساق حديث عائشة السالف في أوائل هذِه السورة فراجعه.","vol":"22","page":266},{"text":"<span data-type='title' id=toc-2638>٢٥ - [باب] قوله: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ الآية [النساء: ١٢٨]</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿شِقَاقَ﴾ [النساء: ٣٥]: تَفَاسُدٌ. ﴿وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ﴾ [النساء: ١٢٨]: هَوَاهُ فِي الشَّيْءِ يَحْرِصُ عَلَيْهِ ﴿كَاَلمُعَلَّقَةِ﴾ [النساء: ١٢٩]: لَا هِيَ أَيِّمٌ وَلَا ذَاتُ زَوْجٍ. ﴿نُشُوزًا﴾ [النساء: ١٢٨]: بُغْضًا.\n\n٤٦٠١ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ [النساء: ١٢٨]. قَالَتِ: الرَّجُلُ تَكُونُ عِنْدَهُ الْمَرْأَةُ لَيْسَ بِمُسْتَكْثِرٍ مِنْهَا، يُرِيدُ أَنْ يُفَارِقَهَا، فَتَقُولُ: أَجْعَلُكَ مِنْ شَأْنِي فِي حِلٍّ. فَنَزَلَتْ هَذِهِ الآيَةُ فِي ذَلِكَ. [انظر: ٢٤٥٠ - مسلم: ٣٠٢١ - فتح: ٨/ ٢٦٥]\n(وَقَالَ ابن عَبَّاسٍ: ﴿شِقَاقَ﴾: تَفَاسُدٌ: ﴿الْأَنْفُسُ الشُّحَّ﴾: هَوَاهُ فِي الشَّيْءِ يَحْرِصُ عَلَيْهِ، ﴿كَاَلمُعَلَّقَةِ﴾: لَا هِيَ أَيِّمٌ وَلَا ذَاتُ زَوْجٍ، ﴿نُشُوزًا﴾: بُغْضًا).\nأخرج ذلك ابن أبي حاتم بإسناده إليه.\nوقيل: الشقاق: العداوة، وحقيقته أن كلًّا من المتعاديين في شق خلاف شق صاحبه.\nواختلف في معنى: ﴿خِفْتُمْ شِقَاقَ بَيْنِهِمَا﴾ [النساء: ٣٥] فقال أبو عبيدة: أيقنتم. وخطأه الزجاج وقال: لو أيقنَّا لم نحتج إلى الحكمين. و﴿خِفْتُمْ﴾ على بابها.","vol":"22","page":267},{"text":"وقال عطاء في ﴿وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ﴾ [النساء:١٢٨]: يعني: الشح في الأيام أو في النفقة، أي أن المرأة تشح بالنفقة على ضرائرها وأبنائهن (^١). وقال سعيد بن جبير: هذا في المرأة تشح بالمال والنفس (^٢). وتفسيره المعلق بما نقله ذكره الحسن أيضًا. وقال قتادة: كالمسجونة (^٣)، والبغض في النشوز هو بسبب إساءة عشرتها ومنعها نفقته ونفسه.\nثم ذكر حديث عائشة ﵂ في تفسير النشوز، وقد سلف في المظالم. وتفسير عائشة للآية قال ابن المسيب وسليمان بن يسار: نزلت في رافع بن خديج طلق امرأته تطليقة وتزوج شابة، فلما قاربت انقضاء العدة قالت: أنا أصالحك على بعض الأيام. فراجعها، ثم لم تصبر فطلقها، ثم سألت ذلك فراجعها، فنزلت (^٤). وسلف نحوه هناك من رواية الشافعي. وقال علي: هي المرأة تكون عند الرجل وهي دميمة أو عجوز تكره مفارقته فيصطلحان على أن يجيئها كل ثلاثة أيام أو أربعة (^٥)، وقد بسطنا ذلك بأكثر من هذا هناك، فراجعه.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٣/ ٩٤٥.\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٣٠٩.\n(^٣) رواه الطبري في \"تفسيره\" ٤/ ٣١٠.\n(^٤) رواه الطبري في \"تفسيره\" ٤/ ٣٠٧.\n(^٥) رواه الطبري في \"تفسيره\" ٤/ ٣٠٥، وابن أبي حاتم ٤/ ١٠٨٠.","vol":"22","page":268},{"text":"<span data-type='title' id=toc-2639>٢٦ - [باب] قوله: ﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ﴾ [النساء: ١٤٥]</span>\nوَقَالَ ابن عَبَّاسٍ: أَسفَلَ النَّارِ، ﴿نَفَقًا﴾ [الأنعام: ٣٥]: سَرَبًا.\n\n٤٦٠٢ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنِ الأَسْوَدِ، قَالَ: كُنَّا فِي حَلْقَةِ عَبْدِ اللَّه، فَجَاءَ حُذَيْفَةُ حَتَّى قَامَ عَلَيْنَا، فَسَلَّمَ ثُمَّ قَالَ: لَقَدْ أُنْزِلَ النِّفَاقُ عَلَى قَوْمٍ خَيْرٍ مِنْكُمْ. قَالَ الأَسْوَدُ: سُبْحَانَ اللهِ! إِنَّ اللهَ يَقُولُ [إِنَّ الْمُنَافِقِينَ فِي الدَّرَكِ الأَسْفَلِ مِنَ النَّارِ] [النساء: ١٤٥] فَتَبَسَّمَ عَبْدُ اللهِ، وَجَلَسَ حُذَيْفَةُ فِي نَاحِيَةِ الْمَسْجِدِ، فَقَامَ عَبْدُ اللهِ فَتَفَرَّقَ أَصْحَابُهُ، فَرَمَانِي بِالْحَصَا، فَأَتَيْتُهُ فَقَالَ حُذَيْفَةُ: عَجِبْتُ مِنْ ضَحِكِهِ، وَقَدْ عَرَفَ مَا قُلْتُ، لَقَدْ أُنْزِلَ النِّفَاقُ عَلَى قَوْمٍ كَانُوا خَيْرًا مِنْكُمْ، ثُمَّ تَابُوا فَتَابَ اللهُ عَلَيْهِمْ. [فتح: ٨/ ٢٦٦]\n(وَقَالَ ابن عَبَّاسٍ: أَسْفَلَ النَّارِ، نَفَقًا: سَرَبًا).\nأسندهما ابن أبي حاتم عنه (^١)، ثم ساق إلى الأَسْوَدِ قال: كُنَّا فِي حَلْقَةِ عَبْدِ اللهِ، فَجَاءَ حُذَيْفَةُ حتى قَامَ عَلَيْنَا، فَسَلَّمَ ثُمَّ قَالَ: لَقَدْ أُنْزِلَ النِّفَاقُ على قَوْمٍ خَيْرٍ مِنْكُمْ. قَالَ الأَسْوَدُ: سُبْحَانَ اللهِ! إِنَّ اللهَ يَقُولُ: ﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ﴾ [النساء: ١٤٥] فَتَبَسَّمَ عَبْدُ اللهِ، وَجَلَسَ حُذَيْفَةُ فِي نَاحِيَةِ المَسْجِدِ، فتفرق أَصْحَابُهُ، فَرَمَانِي بِالْحَصَا، فَأَتَيْتُهُ، فَقَالَ حُذَيْفَةُ: عَجِبْتُ مِنْ ضَحِكِهِ، وَقَدْ عَرَفَ مَا\nقُلْتُ، لَقَدْ أُنْزِلَ الثّفَاقُ على قَوْمٍ كَانُوا خَيْرًا مِنْكُمْ، ثُمَّ تَابُوا فَتَابَ اللهُ عَلَيهِم.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٤/ ١٠٩٨، ١٢٨٤.","vol":"22","page":269},{"text":"الشرح:\nما ذكره في تفسير الدرك الأسفل هو كذلك. أي: أسفل درج جهنم. وعبارة مقاتل تعني: الهاوية. قال ناس لرسول الله - ﷺ -: قد كان فلان وفلان منافقين فتابوا منه، فكيف يفعل الله بهم؟ فنزلت: ﴿إِلَّا الَّذِينَ تَابُوا﴾ قال ابن مسعود: يجعلون في توابيت من حديد تغلق عليهم -وروي: من نار- ثم تطبق عليهم (^١)، والأدراك لغة: المنازل والطبقات، والدرك بفتح الراء وإسكانها لغتان. وقرأ حمزة بالسكون (^٢)، واختار الزجاج الفتح، قال: وعليه اقتصر المحدثون، والدركات للنار، والدرجات للجنة. والنار سبعة أطباق طبق فوق طبق، سميت بذلك لتداركها وتتابع بعضها فوق بعض، وعذبوا أشد من عذاب الكافرين لاستهزائهم ومداجاتهم.\nوقوله: (سَرَبًا) أي: في الأرض، له مخلص إلى مكان. النفاق هو إظهار خلاف ما يبطن، مأخوذ من النافقاء وهو موضع اليربوع، فإذا طلب (منه) (^٣) خرج من النافقاء. شبه المنافق به لخروجه من الإيمان.\nومقصود حذيفة أن جماعة من المنافقين صلحوا واستقاموا فكانوا خيرًا من أولئك التابعين لمكان الصحبة والصلاح كمجمع ويزيد ابني جارية بن عامر؛ كانوا منافقين فصلحت حالهما واستقامت، وكأنه أشار بالحديث إلى تقلب القلوب، نبه عليه ابن الجوزي. وقال ابن التين: كأن حذيفة حذرهم أن ينزع منهم الإيمان؛ لأن الأعمال بالخواتيم.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ٣٣٦، وابن أبي حاتم ٤/ ١٠٩٨.\n(^٢) انظر \"الحجة للقراء السبعة\" ٣/ ١٨٨.\n(^٣) علق في الهامش: لعله: (من القاصعاء).","vol":"22","page":270},{"text":"وتبسم عبد الله يحتمل أن يكون عجب لحذيفة وما قام به من القول بالحق وما حذر منه.\nوقوله: (كانوا خيرًا منكم ثم تابوا) يعني أنهم لما تابوا كانوا خيرًا من هؤلاء وإن كانوا من أفاضل طبقتهم؛ لأن أولئك فضلتهم الصحبة كما سلف.\nخاتمة:\nأشد الناس عذابًا يوم القيامة ثلاثة: المنافق لهذِه الآية، ومن كفر من أصحاب المائدة، وآل فرعون، قال تعالى: ﴿فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ﴾ [المائدة: ١١٥]. وقال: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ [غافر: ٤٦] روي ذلك عن عبد الله بن عمرو. وقوله: ﴿فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ﴾ ولم يقل: فأولئك هم (المؤمنين) (^١) حاد عن كلامهم غيظًا لهم.\n_________\n(^١) هكذا في الأصل، والجادة: المؤمنون.","vol":"22","page":271},{"text":"<span data-type='title' id=toc-2640>٢٧ - [باب] قَوْلِهِ: ﴿إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ﴾ [النساء: ١٦٣] إِلَى قَوْلِهِ: ﴿وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ﴾ [النساء: ١٦٣].\n٤٦٠٣ </span>- حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي الأَعْمَشُ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا يَنْبَغِي لأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى». [انظر: ٣٤١٢ - فتح: ٨/ ٢٦٧]\n\n٤٦٠٤ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالٌ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ قَالَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى فَقَدْ كَذَبَ». [انظر: ٣٤١٥ - مسلم: ٢٣٧٦ - فتح: ٨/ ٢٦٧]\nهدا متصل بقوله: ﴿يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ﴾ [النساء: ١٥٣] فأعلم الله أن أمره كأمر النبيين الذين قبله يوحى إليه كما يوحى إليهم.\nثم ذكر حديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا يَنْبَغِي لأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى\".\nوحديث أبي هريرة - ﵁ -: عَنِ النَّبِي - ﷺ - قالَ: \"مَن قَالَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى فَقَدْ كذَبَ.\nسلفا في مناقب يونس مع الجواب عنه، وقال الداودي: يريد: لا يقول أحد ذلك، فلو أراد النبي - ﷺ - لكان نهيه قبل أن يعلم أنه خير البشر، فيقول: كذب من قال ما لم يعلم.","vol":"22","page":272},{"text":"<span data-type='title' id=toc-2641>٢٨ - [باب] قوله: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ﴾ [النساء:١٧٦]</span>\nوَالْكَلَالَةُ: مَنْ لَمْ يَرِثْهُ أَبٌ أَوِ ابن، وَهْوَ مَصْدَرٌ مِنْ تَكَلَّلَهُ النَّسَبُ.\n\n٤٦٠٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، سَمِعْتُ الْبَرَاءَ - ﵁ - قَالَ: آخِرُ سُورَةٍ نَزَلَتْ بَرَاءَةَ، وَآخِرُ آيَةٍ نَزَلَتْ ﴿يَسْتَفْتُونَكَ﴾ [انظر: ٤٣٦٤ - مسلم: ١٦١٨ - فتح: ٨/ ٢٦٧]\nثم أسند عن البراء قال: آخِرُ سُورَةٍ نَزَلَتْ بَرَاءَةَ، وَآخِرُ اَيَةٍ نَزَلَتْ ﴿يَسْتَفْتُونَكَ﴾.\nالشرح:\nأثر البراء سلف في المغازي ويأتي في سورة براءة (^١)، وأخرجه في الفرائض أيضا (^٢). وظاهر ما ذكره في الكلالة أنه جعلها مصدرًا لمن لم يرثه أب أو ابن، وقد روي عن علي وزيد وابن مسعود وابن عباس أنهم قالوا: إنها من لا ولد له ولا والد (^٣)، وهو قول البصريين، قالوا: هو مثل قوله: رجل عقيم إذا لم يولد له، مأخوذ من الإكليل، كأن الورثة أحاطوا به، وليس له أب ولا ابن، وقيل: مِن كَلَّ يَكِلُّ، يقال: كلَّت\n_________\n(^١) برقم (٤٦٥٤)، باب: قوله: ﴿بَرَاءَةٌ مِنَ اللهِ وَرَسُولِهِ﴾.\n(^٢) سيأتي برقم (٦٧٤٤).\n(^٣) \"مصنف ابن أبي شيبة\" ٦/ ٣٠٢، و\"تفسير الطبري\" ٣/ ٦٢٢ عن ابن عباس.","vol":"22","page":273},{"text":"الرحم إذا تباعدت، وطال انتسابها، منه: كل في مشيه إذا انقطع لبعد المسافة، وقيل: إنها الورثة، فقيل: هم من سوى الولد، وقيل: والوالد، قاله أهل المدينة والكوفة. وقيل: هم الإخوة للأم، وقيل: الإخوة من كانوا، وقيل: هم من سوى الولد وولد الولد.-ذكره الداودي- وقيل: إنها المال. قاله عطاء. وقيل: الفريضة. وقيل: المال والورثة، وقال ابن دريد: هم بنو العم ومن أشبهه. وقيل: هم العصبات كلهم وإن بعدوا، وقيل: هو مصدر كما في البخاري ليس للورثة ولا للمال، قيل: مثل قولهم: قتل فلان صبرًا وأدخل كرهًا.\nووقف عمر - ﵁ - فيها عند سؤاله؛ وقال لابن عباس: احفظ عني ثلاثًا: أني لم أقل في الكلالة ولا الجد شيئًا ولم [أستخلف] (^١) أحدًا (^٢). وقيل: الكلالة الميت والحي إذا لم يكن ولد ولا ولد ولد له هذا يرث بالكلالة وهذا يورث بها. قيل: وعلى قول من قال: إن بها من لا ولد له يرث الإخوة مع الأب، وهو قول شاذ. وقيل: هذِه الآية في الأخت من الأب والتي قبلها من الإخوة للأم، قال الداودي: وفي الآية دليل أن الأخت ترث مع البنت خلافًا لابن عباس القائل: إنما ترث الأخت إذا لم يكن بنت، واحتج بهذِه الآية، قال: ويدل على إرثها معها قوله: ﴿وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ﴾ فلو كان كما قال ابن عباس لم يرث الأخ مع البنت ولا مع البنات، وهذا لا يقوله أحد، وقد ورث الشارع البنت النصف، وبنت الابن السدس، وللأخت ما بقي.\n_________\n(^١) في الأصل: (أتخلف).\n(^٢) رواه أحمد ١/ ٢٠، والطيالسي ١/ ٣٠ - ٣١ (٢٦).","vol":"22","page":274},{"text":"وروي أن جابر بن عبد الله قال لرسول الله - ﷺ - في طريق مكة عام حجة الوداع: إن لي أختًا، فما آخذ من ميراثها؟ فنزلت: ﴿يَسْتَفْتُونَكَ﴾ الآية. وقيل: إنها من آخر ما أنزل من الأحكام رواه أبو داود (^١).\nوفي النسائي عن جابر قال: اشتكيت فدخل علي رسول الله - ﷺ -، فقلت: يا رسول الله، أوصي لأخواتي بالثلثين؟ قال: \"أحسِن\" قلت: الشطر؟ قال: \"أحسِن\" ثم خرج وتركني ثم دخل علي فقال: \"لا أراك تموت من وجعك هذا، إن الله أنزل وبين ما لأخواتك وهو الثلثان\" فكان جابر يقول: نزلت هذِه الآية فيَّ ﴿يَسْتَفْتُونَكَ﴾ (^٢).\nولعبد الرزاق، عن معمر، عن أيوب، عن ابن سيرين: نزلت ورسول الله - ﷺ - في مسيرٍ له وإلى جانبه حذيفة فبلغها رسول الله حذيفة فبلغها حذيفة لعمر، فلما استخلف عمر سأل حذيفة عنها رجاء أن يكون عنده تفسيرها، فقال له حذيفة: أن ظننت أن إمارتك تحملني أن أحدثك فيها ما لم أحدثك، قال عمر: لم أرد هذا رحمك الله (^٣).\nوروى أبو محمد إسحاق بن إبراهيم البستي من حديث طاوس: أن عمر أمر حفصة أن تسأل رسول الله - ﷺ - عن الكلالة، فسألته، فقال: \"أو لم تكفه آيه الصيف\" قال سفيان: أي: ﴿وَإِن كاَنَ رَجُلٌ يُورَث كَلَالَهً﴾ قال: فأتت بها عمر، فقرأها، فلما بلغ ﴿يُبَيِّنُ اللهُ لَكُمْ أَنْ تَضِلُّوا﴾ طرح الكتف من يده، وقال: اللهم من بينت له، فلم تبين لي (^٤)،\n_________\n(^١) أبو داود (٢٨٨٨) عن البراء أنها آخر آيه نزلت في الكلالة.\n(^٢) النسائي في \"الكبرى\" ٤/ ٦٩ (٦٣٢٤).\n(^٣) \"تفسير عبد الرزاق\" ١/ ١٧٣ (٦٦١).\n(^٤) رواه عبد الرزاق في \"المصنف\" ١٠/ ٣٥٥ (١٩١٩٤) عن ابن عيينة، عن عمرو بن دينار، عن طاوس.","vol":"22","page":275},{"text":"وقيل: إن السائل عن هذا هو عمر. حكاه المنذري، وفي أبي داود، قيل لأبي إسحاق السبيعي: آية الصيف هي من مات ولم يدع ولدًا ولا والدًا؟ قال: كذلك ظنوا أنه كذلك (^١)، وكان الصديق يرى أن الكلالة ما عدا الوالد والولد، وعمر يرى ما عدا الولد؛ فلما طعن عمر قال: إني لأستحيي أن أخالف أبا بكر، فرجع إلى قوله (^٢)، وقيل: إن آخر كلام عمر أنها من لا ولد له ووافق الصديق ابن عباس وباقي الصحابة.\n_________\n(^١) أبو داود (٢٨٨٩).\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٣٨١.","vol":"22","page":276},{"text":"<span data-type='title' id=toc-2642>(٥) ومن سورة المَائِدَةُ</span>\n[قَالَ سُفْيَانُ: مَا فِي القُرْآنِ آيَة أَشَدُّ عَلَيَّ مِنْ ﴿لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾ [المائدة: ٦٨] مَخْمَصَة: مَجَاعَة. ﴿وَمَنْ أَحْيَاهَا﴾ [المائدة: ٣٢] يَعْنِي مَنْ حَرَّمَ قَتْلهَا إلَّا بِحَق حَيِيَ النَّاسُ مِنْهُ جَمِيعًا. ﴿شِرْعَةً وَمِنْهَاجًا﴾ [المائدة: ٤٨]: سَبِيلا وَسُنَّةً].","vol":"22","page":277},{"text":"<span data-type='title' id=toc-2643>١ - باب ﴿حُرُمٌ﴾ [المائدة: ١]</span>\nوَاحِدُهَا حَرَامٌ. ﴿فَبِمَا نَقْضِهِمْ﴾ [المائدة: ١٣] بِنَقْضِهِمْ ﴿الَّتِي كَتَبَ اللهُ﴾ [المائدة: ٢١] جَعَلَ اللهُ ﴿تَبُوءَ﴾ [المائدة: ٢٩] تَحْمِلُ ﴿دَائِرَةٌ﴾ [المائدة: ٥٢] دَوْلَةٌ. وَقَالَ غَيْرُهُ الإِغْرَاءُ التَّسْلِيطُ ﴿أُجُورَهُنَّ﴾ [المائدة: ٥] مُهُورَهُنَّ. قَالَ سُفْيَانُ مَا فِي القُرْآنِ آيَة أَشَدُّ عَلَيَّ مِنْ ﴿لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾ [المائدة: ٦٨] مَخْمَصَة: مَجَاعَةٌ. ﴿وَمَنْ أَحْيَاهَا﴾ [المائدة: ٣٢] يَعْنِي مَنْ حَرَّمَ قَتْلهَا إلَّا بِحَقٍّ حَيِيَ النَّاسُ مِنْهُ جَمِيعًا. ﴿شِرْعَةً وَمِنْهَاجًا﴾ [المائدة: ٤٨]: سَبِيلا وَسُنَّةً المُهَيْمِنُ الأَمِينُ، القُرْآنُ أَمِينٌ عَلَى كُلِّ كِتَابٍ قَبْلَهُ. [فتح: ٨/ ٢٦٨].\nهي مدنية. قال مقاتل: نزلت نهارًا (^١)، وقال غيره: ونزلت بعدها التوبة. وقال السخاوي. هي في الإنزال بعد براءة عند أكثر العلماء. قال: وذهب إلى أنه ليس فيها منسوخ؛ لتأخرها. وقال آخرون: فيها عشرة مواضع منسوخة، وقال بعضهم فيما حكاه الناس فيها آيه واحدة منسوخة، ثم ذكر ستة لتكملة سبعة (^٢).\nقلت: ونزلت ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ بعرفة، وآية التيمم نزلت بالأبواء. ﴿وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ [المائدة: ٦٧] نزلت بذات الرقاع و﴿ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا﴾ إلى قوله: ﴿مَعَ الشَّاهِدِينَ﴾ [المائدة: ٨٢ - ٨٣] قيل: نزلت قبل الهجرة ﴿اذْكُرُوا نِعْمَتَ اللهِ عَلَيْكُمْ﴾\n_________\n(^١) حكاه عن ابن الجوزي في \"زاد المسير\" ٢/ ٢٦٧.\n(^٢) \"جمال القراء، وكمال الإقراء\" ص ٢٩٥ - ٣٠٢.","vol":"22","page":278},{"text":"[المائدة: ١١] قيل نزلت بنخلة في الغزوة السابعة. وقيل: بالمدينة في شأن كعب بن الأشرف. ذكره صاحب \"مقامات التنزيل\" (^١).\nوذكر أبو عبيد، عن محمد بن كعب القرظي: أن هذِه السورة نزلت في حجة الوداع فيما بين مكة والمديثة وهو على ناقته، فأندر كتفها فنزل عنها (^٢).\nوعند الثعلبي: قرأها - ﵇ - في خطبته يوم حجة الوداع قال: \"يا أيها الناس، إن سورة المائدة من آخر القرآن نزولا فأحلوا حلالها وحرموا حرامها\" (^٣).\n(ص): ﴿حُرُمٌ﴾ واحدها حرام)، أي: وأنتم محرمون لئلا يحرج عليكم.\n(ص): ﴿وَمَا أُهِلَّ لِغَيْرِ اللهِ﴾ وهو من استهلال الصبي، واستهل المطر: خرج من السحاب، وأهل بالحج: تكلم به وأظهره، واستهللنا وأهللنا الهلال، كل هذا من الظهور بعضه من بعض.\n_________\n(^١) هو الحافظ أبو العباس أحمد بن محمد بن الحسين الرزاي الضرير -ويقال له: البصير- وكان ولد أعمى، وكان يتوقد ذكاءً، استملى على الحافظ عبد الرحمن ابن أبي حاتم، حدث ببغداد وانتخب عليه الدارقطني، ووثقه الخطيب. آخر من مات بالري من أصحاب ابن أبي حاتم، مات في رمضان سنة تسع وتسعين وثلاثمائة ونسب إليه هذا الكتاب ابن حجر في \"فتح الباري\" ٧/ ١٣٠، والعيني في \"عمدة القاري\" ٧/ ٩٩.\nوانظر ترجمته في \"تاريخ بغداد\" ٤/ ٤٣٥، \"تذكرة الحفاظ\" ٣/ ١٠٤٨، \"شذرات الذهب\" ٣/ ١٥٣.\n(^٢) \"فضائل القرآن\" ص ٢٣٩ وفيه: (فانصدع) مكان (فأندر).\n(^٣) روى الحاكم موقوفًا على عائشة قالت: أما إنها آخر سورة نزلت فما وجدتم فيها من حلال فاستحلوه، وما وجدتم من حرام فحرموه. \"المستدرك\" ٢/ ٣١١.","vol":"22","page":279},{"text":"هذا الحديث في بعض النسخ وجزم في \"الكشاف\" بأن المراد -أيضا- رفع الصوت لغير الله، وهو قولهم: باسم اللات والعزى عند الذبح (^١).\n(ص): (﴿فَبِمَا نَقْضِهِمْ﴾ فبنقضهم)، يريد أن (ما) زائدة، مثل قوله: ﴿فَبِمَا رَحْمَةٍ مِنَ اللهِ لِنْتَ لَهُمْ﴾، ودخلت (فبما) للمصدر، وكذا كل ما أشبهه، وهذا أسنده ابن المنذر عن قتادة، قال -أعني قتادة-: نقضوه من وجوه كذبوا الرسل الذين جاءوا بعد موسى وقتلوا أنبياء الله، ونبذوا كتابه وضيعوا فرائضه (^٢).\n(ص): (وقال غيره: الإغراء: التسليط) لعله: يعني بالغير غير من فسر ما قبله، وقد نقلناه عن قتادة.\nوقال في \"الكشاف\" فأغرينا ألصقنا وألزمنا. مِنْ غرى بالشئ إذا ألزمه ولصق به. وأغراه به غيرُه. ومنه الغِراء الذي يلصق به (^٣).\n(ص): (﴿الَّتِي كَتَبَ اللهُ﴾ جعل الله)، عبارة \"الكشاف\" قسمها وسماها، أو خط في اللوح المحفوظ أنها لكم (^٤). و﴿الْأَرْضَ الْمُقَدَّسَةَ﴾ بيت المقدس أو أريحاء أو فلسطين أو دمشق والشام، وكان إبراهيم صعد جبل لبنان فقيل له: انظر، فما نظره بصرك فهو مقدس وميراث لذريتك من بعدك.\nكل هذا أسنده ابن المنذر عن مجاهد.\n_________\n(^١) \"الكشاف\" ٢/ ١٦.\n(^٢) رواه ابن المنذر في \"تفسيره\" كما في \"الدر المنثور\" ٢/ ٤٧٤ وزاد السيوطي نسبته إلى عبد بن حميد.\n(^٣) \"الكشاف\" ٢/ ١٨.\n(^٤) \"الكشاف\" ٢/ ١٨.","vol":"22","page":280},{"text":"(ص): (﴿دَائِرَةٌ﴾ دولة) رواه ابن أبي حاتم عن السدي (^١). (ص): (وقال سفيان ما في القرآن آيه أشد عليّ من ﴿لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾ عُثِر: ظهر. الأوليان: واحدهما أولى، ومنه أولى به: أحق به. (طعامهم) ذبائحهم، هذا ثابت في بعض النسخ.\n(ص): (﴿أُجُورَهُنَّ﴾: مهورهن)، أسنده ابن المنذر عن ابن عباس (^٢).\n(ص): (المهيمن: الأمين، القرآن أمين على كل كتاب قبله) عزاه في فضائل القرآن إلى ابن عباس، وأسنده ابن أبي حاتم من حديث علي بن أبي طلحة عنه (^٣)، وأصله كما قال الخطابي مؤيمن فقلبت الهمزة هاء (^٤)، لأنها أخف، وهو على وزن: مُسيطر -أي: الشاهد على خلقه لما يكون منهم قولا وفعلا. قال تعالى: ﴿وَمَا تَكُونُ فِي شَأْنٍ﴾ الآية [يونس: ٦١]، وقيل: إنه الرقيب على الشيء والحافظ له. وقال بعض أهل اللغة: الهيمنة: القيام على الشيء والرعاية له. وقال الأزهري: هو من صفات الله، أي: الشهيد الشاهد، والرقيب والحفيظ، وقيل غير ذلك (^٥).\n(ص): (﴿وَمَنْ أَحْيَاهَا﴾ من حرم قتلها إلا بحق حيي الناس منه جميعًا ﴿شِرْعَةً وَمِنْهَاجًا﴾: سبيلا وسنة). هذا ثابت في بعض النسخ. وقال ابن عباس: ﴿مَخْمَصَةٍ﴾: مجاعة، هذا أسنده ابن أبي حاتم عنه (^٦).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٤/ ١١٥٨.\n(^٢) رواه ابن المنذر كما في \"الدر المنثور\" ٢/ ٤٦١.\n(^٣) \"تفسير ابن أبي حاتم\" ٤/ ١١٥٠.\n(^٤) \"غريب الحديث\" ٢/ ٩٠.\n(^٥) \"تهذيب اللغة\" ٤/ ٣٨٠٠ (همن).\n(^٦) \"تفسير ابن أبي حاتم\" ٦/ ١٩٠٨.","vol":"22","page":281},{"text":"<span data-type='title' id=toc-2644>٢ - [باب] قوله: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ [المائدة: ٣]</span>\nوَقَالَ ابن عَبَّاسٍ: مَخْمَصَةٌ مَجَاعَةٌ.\n\n٤٦٠٦ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ عَنْ قَيْسٍ، عَنْ طَارِقِ بْنِ شِهَابٍ قَالَتِ الْيَهُودُ لِعُمَرَ: إِنَّكُمْ تَقْرَءُونَ آيَةً لَوْ نَزَلَتْ فِينَا لَاتَّخَذْنَاهَا عِيدًا. فَقَالَ عُمَرُ: إِنِّي لأَعْلَمُ حَيْثُ أُنْزِلَتْ، وَأَيْنَ أُنْزِلَتْ، وَأَيْنَ رَسُولُ اللهِ - ﷺ - حِينَ أُنْزِلَتْ يَوْمَ عَرَفَةَ، وَإِنَّا وَاللهِ بِعَرَفَةَ. قَالَ سُفْيَانُ وَأَشُكُّ كَانَ يَوْمَ الْجُمُعَةِ أَمْ لَا. ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ]. [انظر: ٤٥ - مسلم: ٣٠١٧ - فتح: ٨/ ٢٧٠]\nذكر فيه حديث عمر - ﵁ - في تفسيرها، وقد سلف.","vol":"22","page":282},{"text":"<span data-type='title' id=toc-2645>٣ - باب قوله: ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا﴾ [المائدة: ٦]</span>\n﴿تَيَمَّمُوا﴾ [المائدة: ٦]: تَعَمَّدُوا. ﴿ءَآمِّينَ﴾ [المائدة: ٢]: عَامِدِينَ. أَمَّمْتُ وَتَيَمَّمْتُ وَاحِدٌ. وَقَالَ ابن عَبَّاسٍ: لَمَسْتُمْ وَتَمَسُوهُنَّ ﴿اللَّاتِي دَخَلْتُمْ بِهِنَّ﴾ [النساء: ٢٣] وَالإِفْضَاءُ: النِّكَاحُ.\n\n٤٦٠٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِم، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - فِي بَعْضِ أَسْفَارِهِ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ أَوْ بِذَاتِ الْجَيْشِ انْقَطَعَ عِقْدٌ لِي، فَأَقَامَ رَسُولُ اللهِ - ﷺ - عَلَى الْتِمَاسِهِ، وَأَقَامَ النَّاسُ مَعَهُ، وَلَيْسُوا عَلَى مَاءٍ، وَلَيْسَ مَعَهُمْ مَاءٌ، فَأَتَى النَّاسُ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ فَقَالُوا: أَلَا تَرَى مَا صَنَعَتْ عَائِشَةُ؟! أَقَامَتْ بِرَسُولِ اللهِ - ﷺ - وَبِالنَّاسِ، وَلَيْسُوا عَلَى مَاءٍ، وَلَيْسَ مَعَهُمْ مَاءٌ، فَجَاءَ أَبُو بَكْرٍ وَرَسُولُ اللهِ - ﷺ - وَاضِعٌ رَأْسَهُ عَلَى فَخِذِي قَدْ نَامَ، فَقَالَ: حَبَسْتِ رَسُولَ اللهِ - ﷺ - وَالنَّاسَ، وَلَيْسُوا عَلَى مَاءٍ، وَلَيْسَ مَعَهُمْ مَاءٌ. قَالَتْ عَائِشَةُ: فَعَاتَبَنِي أَبُو بَكْرٍ، وَقَالَ مَا شَاءَ اللهُ أَنْ يَقُولَ، وَجَعَلَ يَطْعُنُنِي بِيَدِهِ فِي خَاصِرَتِي، وَلَا يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلاَّ مَكَانُ رَسُولِ اللهِ - ﷺ - عَلَى فَخِذِي، فَقَامَ رَسُولُ اللهِ - ﷺ - حَتَّى أَصْبَحَ عَلَى غَيْرِ مَاءٍ، فَأَنْزَلَ اللهُ آيَةَ التَّيَمُّمِ فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ: مَا هِيَ بِأَوَّلِ بَرَكَتِكُمْ يَا آلَ أَبِي بَكْرٍ. قَالَتْ: فَبَعَثْنَا الْبَعِيرَ الَّذِي كُنْتُ عَلَيْهِ فَإِذَا الْعِقْدُ تَحْتَهُ. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح: ٨/ ٢٧١]\n\n٤٦٠٨ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو أَنَّ عَبْدَ الرَّحْمَنِ بْنَ الْقَاسِمِ حَدَّثَهُ، عَنْ أَبِيه، عَنْ عَائِشَةَ - ﵂ - سَقَطَتْ قِلَادَةٌ لِي بِالْبَيْدَاءِ وَنَحْنُ دَاخِلُونَ الْمَدِينَةَ، فَأَنَاخَ النَّبِيُّ - ﷺ - وَنَزَلَ، فَثَنَى رَأْسَهُ فِي حَجْرِى رَاقِدًا، أَقْبَلَ أَبُو بَكْرٍ فَلَكَزَنِي لَكْزَةً شَدِيدَةً وَقَالَ: حَبَسْتِ النَّاسَ فِي قِلَادَةٍ. فَبِي الْمَوْتُ لِمَكَانِ رَسُولِ اللهِ - ﷺ - وَقَدْ أَوْجَعَنِي، ثُمَّ إِنَّ النَّبِيَّ - ﷺاسْتَيْقَظَ وَحَضَرَتِ الصُّبْحُ فَالْتُمِسَ","vol":"22","page":283},{"text":"الْمَاءُ فَلَمْ يُوجَدْ، فَنَزَلَتْ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ [المائدة: ٦] الآيَةَ. فَقَالَ أُسَيْدُ بْنُ حُضَيْر: لَقَدْ بَارَكَ اللهُ لِلنَّاسِ فِيكُمْ يَا آلَ أَبِي بَكْرٍ، مَا أَنْتُمْ إِلاَّ بَرَكَةٌ لَهُمْ. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح: ٨/ ٢٧٢]\n﴿فَتَيَمَّمُوا﴾ [المائدة: ٦]: تَعَمَّدُوا. ﴿ءَآمِّينَ﴾ [المائدة: ٢]: عَامِدِينَ. أَمَّمْتُ وَتيَمَّمْتُ وَاحِدٌ.\nروى ابن المنذر عن سفيان بإسناده: تيمموا: تعمدوا (^١). وهو القصد.\n(ص): (وَقَالَ ابن عَبَّاسٍ: لَمَسْتُمْ وَتَمَسُوهُنَّ ﴿اللَّاتِي دَخَلْتُمْ بِهِنَّ﴾ [النساء:٢٣] والإِفْضَاءُ: النِّكَاحُ).\nوهذا أسنده ابن المنذر عن عكرمة عنه قال: الملامسة والمباشرة، والإفضاء والرفث والجماع نكاح ولكن الله يكني، وعن سعيد بن جبير، عنه: إن اللمس والمس والمباشرة: الجماع (^٢).\nوقال ابن أبي حاتم في \"تفسيره\": روي عن علي وأُبيّ ومجاهد وجماعات عددهم نحو هذا (^٣).\nثم ساق حديث عائشة في العقد والتيمم سلف في التيمم وهناك أخرجه عن عبد الله بن يوسف، أنا مالك، وهنا عن إسماعيل ثنا مالك.\nثم ساقه بطوله سواء.\nثم ذكر حديثها أيضا مختصرا نحوه.\n_________\n(^١) رواه ابن المنذر في \"تفسيره\" كما في \"الدر المنثور\" ٢/ ٢٩٨، وزاد السيوطي نسبته إلى ابن جرير، وابن أبي حاتم.\n(^٢) رواه ابن المنذر في \"تفسيره\" كما في \"الدر المنثور\" ٢/ ٢٩٧.\n(^٣) \"تفسير ابن أبي حاتم\" ٣/ ٩٦١ (٥٣٦٧).","vol":"22","page":284},{"text":"والبيداء المذكورة في الحديث: المفازة، ولم تذكر عائشة فيه أنه - ﵇ - قام إلى الصلاة تلك الليلة، فيحتمل أن يكونوا نزلوا ليلا فصلى ثم نام. وقال الداودي: البيداء: ذو الحليفة، وكان - ﵇ - إذا قفل عرَّس فبات بها حتى يصبح، وفعله أيضا ابن عمر (^١).\nوظاهر هذا الحديث الذي هنا في آية التيمم أنها نزلت قبل صلاتهم ونص هنا أنه بعث ناسًا في طلب القلادة فحضرت الصلاة وليسوا على وضوء، ولم يجدوا ماء، فصلوا وهم على غير وضوء فنزلت.\n_________\n(^١) انظر الحديث السالف برقم (٤٨٤) كتاب الصلاة، باب: المساجد التي على طرق المدينة والمواضع التي صلى فيها النبي - ﷺ -.","vol":"22","page":285},{"text":"<span data-type='title' id=toc-2646>٤ - باب قَوْلِهِ: ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ﴾ [المائدة: ٢٤]\n٤٦٠٩ </span>- حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ مُخَارِقٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، سَمِعْتُ ابْنَ مَسْعُودٍ - ﵁ - قَالَ: شَهِدْتُ مِنَ الْمِقْدَادِ ح. وَحَدَّثَنِي حَمْدَانُ بْنُ عُمَرَ، حَدَّثَنَا أَبُو النَّضْرِ، حَدَّثَنَا الأَشْجَعِيُّ، عَنْ سُفْيَانَ، عَنْ مُخَارِقٍ، عَنْ طَارِقٍ، عَنْ عَبْدِ اللَّهِ قَالَ: قَالَ الْمِقْدَادُ يَوْمَ بَدْرٍ: يَا رَسُولَ اللهِ، إِنَّا لَا نَقُولُ لَكَ كَمَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى: ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَا هُنَا قَاعِدُونَ﴾ [المائدة: ٢٤] وَلَكِنِ امْضِ وَنَحْنُ مَعَكَ. فَكَأَنَّهُ سُرِّيَ عَنْ رَسُولِ اللهِ - ﷺ -. وَرَوَاهُ وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ مُخَارِقٍ، عَنْ طَارِقٍ: أَنَّ الْمِقْدَادَ قَالَ ذَلِكَ لِلنَّبِيِّ - ﷺ -. [انظر: ٣٩٥٢ - فتح ١٨/ ٢٧٣]\nساق فيه عن المقداد بن الأسود أنه قال يَوْمَ بَدْرٍ: يَا رَسُولَ اللهِ، إِنَّا لَا نَقُولُ كَمَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى: ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ﴾ [المائدة: ٢٤] ولكن امْضِ وَنَحْنُ مَعَكَ. فَكَأَنَهُ سُرِّيَ عَنْ رَسُولِ اللهِ - ﷺ -. سلف في غزوة بدر.\nثم قال البخاري: وَرَوَاهُ وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ مُخَارِقٍ، عَنْ طَارِقٍ أَنَّ المِقْدَادَ قَالَ لِلنَّبِيِّ - ﷺ -.\nوهذا أخرجه الدارقطني من حديث سفيان بن وكيع بن الجراح، عن أبيه، والحديث سلف في غزاة بدر في باب (^١) عن أبي نعيم كما ساقه هنا، وزاد هنا طريقة شيخه حمدان بن عمر، وهو لقب واسمه أحمد\n_________\n(^١) كذا قال، والحديث باب قبل هذا الباب المهمل، وهو باب: قول الله تعالى ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ﴾ برقم (٣٩٥٢).","vol":"22","page":286},{"text":"أبو جعفر الحميري البغدادي البزار، انفرد به البخاري (^١)، عن الخمسة، روى عنه هذا الحديث الواحد، ومات سنة ثمان وخمسين ومائتين بعد البخاري (^٢)، وروى ابن أبي حاتم عن علي بن طلحة، عن ابن عباس ﵄ قال: لما نزل موسى وقومه إلى الأرض المقدسة، وجدوا فيها مدينة فيها قوم جبارون، خلقهم خلق منكر. قيل: هي يريحا -قال أبو عبيد: ويقال لها أيضا: أريح (^٣) - فبعث اثني عشر رجلا وهم النقباء الذين ذكرهم الله ليأتوا بخبرهم، فلقيهم رجل من الجبارين فجعلهم في كسائه وحملهم حتى أتى بهم المدينة، ونادى في قومه فاجتمعوا إليه (^٤).\nوفي حديث عكرمة عنه: ودخل منهم رجلان حائطًا لرجل من الجبارين فجعلهما في كمه (^٥). وعن مجاهد: كان لا يقل عنقود عنبهم إلا خمسة رجال أو أربعة ثم قالوا لهم: اذهبوا إلى موسى وقومه\n_________\n(^١) في هامش الأصل تعليق نصه: أخرج له مقرونًا فاعلمه.\n(^٢) هو أحمد بن عمر الحميري، أبو جعفر البغدادي المُخَرِّمي البزار السمسار المعروف بحمدان.\nروى عن: أبي الجواب الأحوص بن جواب، وروح بن عبادة، وعبيد الله بن موسى وأبي نعيم الفضك بن دكين.\nروى عنه: البخاري مقرونًا بغيره، وأحمد بن محمد بن الأزهر الأزهري ومحمد بن مخلد الدوري، ومحمد بن المعلى السونيزي.\nقال أبو بكر الخطيب: كان ثقة.\nمات سنة ثمان وخمسين ومائتين.\nانظر ترجمته في \"تاريخ بغداد\" ٤/ ٢٨٥، و\"تهذيب الكمال\" ١/ ٤١٤ (٨٥).\n(^٣) هو أبو عبيد البكري في \"معجم ما استعجم\" ١/ ١٤٢.\n(^٤) رواه ابن أبي حاتم كما في \"الدر المنثور\" ٢/ ٤٧٩.\n(^٥) رواه الطبري ٤/ ٥١٥ (١١٦٦٠) بنحوه.","vol":"22","page":287},{"text":"فأخبروهم بما رأيتم فقال لهم موسى: اكتموا هذا، فلم يكتم إلا رجلان يوشع وكالب ﵉ وهما المذكوران في قوله: ﴿قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ﴾ الآية (^١) [المائدة: ٢٣].\nوقال مقاتل في \"تفسيره\": كان في أريحا ألف قرية، في كل قرية ألف بستان، فلما دخلها النقباء خرج إليهم عوج بن عناق، فاحتملهم ومتاعهم بيده حتى وضعهم بين يدي ملكهم واسمه مانوس بن سسورك فلما نظر إليهم أمر بقتلهم فقالت امرأته: أنعم على هؤلاء المساكين ودعهم فليرجعوا وليأخذوا طريقا غير الذي جاءوا فيه فأرسلهم لها فأخذوا عنقودا من كرومهم فحملوه على عمود بين رجلين فعجزوا عن حمله وحملوا رُمانتين على بعض دوابهم، فعجزت الدابة عن حملهما فقدموا على موسى وذكروا حالهم وأن طول كل واحد منهم سبعة أذرع ونصف و(كانا) (^٢) من بقايا قوم عاد يقال لهم: العماليق.\nفائدة:\nقوله: ﴿فَاذْهَبْ﴾ يحتمل أن يعبر به عن القصد والإرادة كما تقول كلمته فذهب يجيبني، أي: قصد إجابتي. والظاهر أنهم أردوا حقيقة الذهاب كفرًا واستهانة بدليل مقابلة ذهابهم بقعودهم.\nوقوله: ﴿أَنْتَ وَرَبُّكَ﴾ المراد هارون كما قال الداودي وكان أكبر من موسى بسنة. وقال غيره -وهو الأظهر-: أراد الرب تعالى؛ ولهذا عوقبوا.\n_________\n(^١) \"تفسير مجاهد\" ١/ ١٨٨ - ١٨٩.\n(^٢) كذا بالأصل، وكتب فوقها: (كذا)، وبهامشه كتب: لعل صوابه (وكانوا).","vol":"22","page":288},{"text":"فصل:\nجاء هنا أن المقداد قال ذلك، وجاء أن سعد بن معاذ قاله أيضا فيجوز أن يكونا قالاه، وهنا أن ذلك يوم بدر (^١).\nوعن قتادة -فيما ذكره الطبري- أنه كان في الحديبية حين صُدَّ (^٢).\n_________\n(^١) ورد بهامش الأصل ما نصه: وفي \"صحيح مسلم\" أن الذي قال نحو هذِه المقالة لكن مع حذف وزيادة سعد بن عبادة. قال أبو الفتح في \"سيرته\": إنما يعرف ذلك عن سعد بن معاذ. كذلك ابن إسحاق وابن عقبة وابن سعد وابن عائذ وغيرهم واختلف في شهود سعد بن عبادة بدرًا لم يذكره ابن إسحاق ولا ابن عقبة فيهم وذكره الواقدي والمدائني وابن الكلبي فيهم.\n(^٢) \"تفسير الطبري\" ٤/ ٥٢١.","vol":"22","page":289},{"text":"<span data-type='title' id=toc-2647>٥ - [باب] قوله: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ﴾ الآية [المائدة: ٣٣]</span>\nالْمُحَارَبَةُ لله: الكُفْرُ بِهِ.\n\n٤٦١٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ، حَدَّثَنَا ابْنُ عَوْنٍ قَالَ: حَدَّثَنِي سَلْمَانُ أَبُو رَجَاءٍ -مَوْلَى أَبِي قِلَابَةَ- عَنْ أَبِي قِلَابَةَ: أَنَّهُ كَانَ جَالِسًا خَلْفَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَذَكَرُوا وَذَكَرُوا، فَقَالُوا وَقَالُوا: قَدْ أَقَادَتْ بِهَا الْخُلَفَاءُ، فَالْتَفَتَ إِلَى أَبِي قِلَابَةَ وَهْوَ خَلْفَ ظَهْرِهِ، فَقَالَ: مَا تَقُولُ يَا عَبْدَ اللهِ بْنَ زَيْدٍ؟ أَوْ قَالَ: مَا تَقُولُ يَا أَبَا قِلَابَةَ؟ قُلْتُ: مَا عَلِمْتُ نَفْسًا حَلَّ قَتْلُهَا فِي الإِسْلَامِ إِلاَّ رَجُلٌ زَنَى بَعْدَ إِحْصَانٍ، أَوْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، أَوْ حَارَبَ اللهَ وَرَسُولَهُ - ﷺ -. فَقَالَ عَنْبَسَةُ: حَدَّثَنَا أَنَسٌ بِكَذَا وَكَذَا. قُلْتُ: إِيَّايَ حَدَّثَ أَنَسٌ قَالَ: قَدِمَ قَوْمٌ عَلَى النَّبِيِّ - ﷺ - فَكَلَّمُوهُ فَقَالُوا: قَدِ اسْتَوْخَمْنَا هَذِهِ الأَرْضَ. فَقَالَ: «هَذِهِ نَعَمٌ لَنَا تَخْرُجُ، فَاخْرُجُوا فِيهَا، فَاشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا». فَخَرَجُوا فِيهَا، فَشَرِبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا وَاسْتَصَحُّوا، وَمَالُوا عَلَى الرَّاعِى فَقَتَلُوهُ، وَاطَّرَدُوا النَّعَمَ، فَمَا يُسْتَبْطَأُ مِنْ هَؤُلَاءِ؟ قَتَلُوا النَّفْسَ، وَحَارَبُوا اللهَ وَرَسُولَهُ، وَخَوَّفُوا رَسُولَ اللهِ - ﷺ -. فَقَالَ: سُبْحَانَ اللهِ! فَقُلْتُ تَتَّهِمُنِي؟ قَالَ: حَدَّثَنَا بِهَذَا أَنَسٌ. قَالَ: وَقَالَ يَا أَهْلَ كَذَا، إِنَّكُمْ لَنْ تَزَالُوا بِخَيْرٍ مَا أُبْقِىَ هَذَا فِيكُمْ -أَوْ- مِثْلُ هَذَا. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح: ٨/ ٢٧٣]\nثم ساق حديث أبي قلابة: أَنَّهُ كَانَ جَالِسًا خَلْفَ عُمَرَ بْنِ عَبْدِ العَزِيزِ، فَذَكَرُوا وَذَكَرُوا، فَقَالُوا وَقَالُوا: قَدْ أَقَادَتْ بِهَا الخُلَفَاءُ، فَالْتَفَتَ إِلَى أَبِي قِلَابَةَ وَهْوَ خَلْفَ ظَهْرِهِ، فَقَالَ: مَا تَقُول يَا عَبْدَ اللهِ بْنَ زيدٍ؟ أَوْ قَالَ: مَا تَقُول يَا أَبَا قِلَابَةَ؟ قُلْتُ: مَا عَلِمْتُ نَفْسًا حَلَّ قَتْلُهَا فِي الإِسْلَامِ إِلا رَجُلًا زَنَى بَعْدَ إِحْصَانٍ، أَوْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ،","vol":"22","page":290},{"text":"أَوْ حَارَبَ اللهَ وَرَسُولَهُ - ﷺ -. فَقَالَ عَنْبَسَةُ: ثَنَا أَنَسٌ بِكَذَا وَكَذَا. قُلْتُ: إِيَّايَ حَدَّثَ أَنَسٌ قَالَ: قَدِمَ قَوْمٌ.\nفذكر حديث العرنيين السالف في الطهارة، وفي آخره: حَارَبُوا اللهَ وَرَسُولَهُ، وَخَوَّفُوا رَسُولَ اللهِ - ﷺ -. فَقَالَ: سُبْحَانَ اللهِ! فَقُلْتُ: تَتَّهِمُنِي؟ قَالَ: حَدَّثَنَا بهذا أَنَسٌ. قَالَ: وَقَالَ: يَا أَهْلَ كَذَا، إِنَّكُمْ لَنْ تَزَالُوا بِخَيْرٍ مَا بقي هذا فِيكُمْ أَوْ مِثْلُ هذا.\nوقوله هنا (فذكروا وذكروا) قد أتى مثبتًا في موضع آخر من البخاري، وهو أن عمر بن عبد العزيز أبرز سريره يوما للناس ثم أذن لهم فدخلوا فقال لهم: ما تقولون في القسامة؟ فقالوا: نقول في القسامة: القود بها حق قد أقادت بها الخلفاء، فقال لي: ما تقول يا أبا قلابة ونصبني للناس، فقلت: يا أمير المؤمنين عندك رءوس الأجناد وأشراف العرب أرأيت لو أن خمسين رجلا منهم شهدوا على رجل محصن بدمشق أنه قد زنا، ولم يروه أكنت ترجمه؟ قال: لا. قلت: أرأيت لو أن خمسين منهم شهدوا على رجل بحمص أنه قد سرق أكنت تقطعه ولم يروه؟ قال: لا، قلت فوالله ما قتل رسول الله - ﷺ - قط إلا في إحدى ثلاث خصال فذكرهن فقال القوم: أو ليس قد حدث أنس بن مالك أن نفرًا من عكل … الحديث (^١).\nوعنبسة المذكور هو: ابن سعيد بن العاصي بن أمية -أخو يحيى وعمرو الأشدق قتيل عبد الملك- أبو خالد، أخرجا له. وعنبسة بن أبي سفيان أبو الوليد من أفراد مسلم. وعنبسة بن خالد بن يزيد الأيلي انفرد به البخاري، وروى عن عمه يونس بن يزيد.\n_________\n(^١) سيأتي برقم (٦٨٩٩) كتاب: الديات، باب: القسامة.","vol":"22","page":291},{"text":"وتفسيره المحاربة أسنده ابن أبي حاتم من حديث سعيد بن جبير، عنه يعني بالمحاربة: الكفر بعد الإسلام. وفسره غيره باللص الذي يقطع الطريق، والمكابر في الأمصار الذي يحمل السلاح على المسلمين، ويقصدهم أي موضع كان، وهو قول مالك والشافعي والأوزاعي والليث وابن لهيعة. وقيل: هو قاطع الطريق، فأما المكابر في الأمصار فليس بمحارب، وإليه ذهب أبو حنيفة وأصحابه.\nوقال ابن الحصار: واتفق العلماء على إجراء الآية على كل محارب من المسلمين، وقال الطبري: اختلف فيمن نزلت فيه، فقال علي بن أبي طلحة: عن ابن عباس أنها نزلت في قوم من أهل الكتاب كانوا أهل موادعة لرسول الله - ﷺ -، فنقضوا العهد وأفسدوا في الأرض (^١)، وعند أبي داود: نزلت في المشركين، فمن تاب منهم قبل أن يقدر عليه لم يمنعه ذلك أن يقام فيه الحد الذي أصابه (^٢)، وكذلك قال الحسن وعكرمة: نزلت في المشركين (^٣).\nوقال قوم: نزلت في العرنيين، وفي بعض الرواية قال أنس: نزلت هذِه الآية فيهم (^٤)، وقال السدي: نزلت في سودان عرنية، أتوا رسول الله - ﷺ - وبهم الماء الأصفر، فشكوا ذلك إليه الحديث .. (^٥). وروى أنه - ﵇ - أرسل جريرًا في أثرهم فأتى بهم (^٦).\n_________\n(^١) \"تفسير الطبري\" ٤/ ٥٤٧.\n(^٢) أبو داود (٤٣٧٢).\n(^٣) رواه عنهما الطبري في \"تفسيره\" ٤/ ٥٤٧ (١١٨١٠).\n(^٤) رواه الطبري في \"تفسيره\" ٤/ ٥٤٧.\n(^٥) رواه الطبري ٤/ ٥٤٩.\n(^٦) رواه الطبري في \"تفسيره\" ٤/ ١٤٨ (١١٨١٥).","vol":"22","page":292},{"text":"وفيه دلالة أن قصتهم كانت متأخرة؛ لتأخر إسلام جرير (^١).\nوقال الكلبي فيما حكاه الثعلبي:\nنزلت في قوم من بني هلال، كان أبو برزة الأسلمي عاهد رسول الله - ﷺ - أن لا يعينه ولا يعين عليه، من أتاه من المسلمين فهو آمن، فمر قوم من بني كنانة يريدون الإسلام بناس من أسلم من قوم أبي برزة، ولم يكن أبو برزة يومئذ شاهدًا، فقتلوهم وأخذوا أموالهم فنزلت.\nفصل:\nزعم قوم أن هذِه الآية ناسخة لقصة العرنيين، قاله ابن سيرين وأبو الزناد والداودي، والأحسن أنها محكمة، وفعله كان قصاصا بالمماثلة.\nفصل:\nواختلف العلماء في المحارب هل هو المشرك فقط أو الفاسق بشهر السلاح أو المرتد، أو مطلقا؟ على أقوال، وهل (أو) في الآية للتنويع أو للتخيير؟\nفيه قولان للعلماء، وبالأول قال الشافعي (^٢) -كما ذكرناه في الطهارة- وبالثاني قال مالك (^٣).\n_________\n(^١) قال ابن حجر في \"الهدي الساري\" ص ٢٥٥: وروى الطبري من حديث جرير بن عبد الله البجلي أنه كان أمير السرية ولا يصح. وقال في \"الفتح\" ١/ ٣٤٠: إسناده ضعيف، والمعروف أن جريرًا تأخر إسلامه عن هذا الوقت بمدة. والله أعلم. اهـ.\n(^٢) \"الأم\" ٢/ ١٦٠.\n(^٣) انظر: \"بداية المجتهد\" ٤/ ١٧٥٨ - ١٧٥٩.","vol":"22","page":293},{"text":"فصل:\nالخصال الثلاث المذكورة في الحديث قد جاء في أحاديث أخر زيادة عليها، منها: حد الساحر ضربه بالسيف (^١)، ومنها: إذا بويع بخليفتين فاقتلوا الآخِر منهما (^٢)، ومنها: قتل اللائط (^٣).\n_________\n(^١) رواه الترمذي (١٤٦٠) من حديث جندب ضعفه الألباني في \"الضعيفة\" (١٤٤٦).\n(^٢) رواه مسلم (١٨٥٣) كتاب الإمارة، باب: إذا بويع لخليفتين.\n(^٣) رواه أبو داود (٤٤٦٢)، والترمذي (١٤٥٦)، وابن ماجه (٢٥٦١) وأحمد ١/ ٣٠٠ من حديث ابن عباس بلفظ: \"اقتلوا الفاعل والمفعول به\". صححه الألباني في \"صحيح الجامع \" (٦٥٨٩).","vol":"22","page":294},{"text":"<span data-type='title' id=toc-2648>٦ - [باب] قَوْله: ﴿وَالْجُرُوحَ قِصَاصٌ﴾ [المائده:٤٥]</span>\n٤٦١١ - حَدَّثَنِي مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا الْفَزَارِيُّ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَسَرَتِ الرُّبَيِّعُ -وَهْيَ عَمَّةُ أَنَسِ بْنِ مَالِكٍ- ثَنِيَّةَ جَارِيَةٍ مِنَ الأَنْصَارِ، فَطَلَبَ الْقَوْمُ الْقِصَاصَ، فَأَتَوُا النَّبِيَّ - ﷺ -، فَأَمَرَ النَّبِيُّ - ﷺ - بِالْقِصَاصِ. فَقَالَ أَنَسُ بْنُ النَّضْرِ -عَمُّ أَنَسِ بْنِ مَالِكٍ-: لَا وَاللهِ لَا تُكْسَرْ سِنُّهَا يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «يَا أَنَسُ، كِتَابُ اللهِ الْقِصَاصُ». فَرَضِيَ الْقَوْمُ وَقَبِلُوا الأَرْشَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مِنْ عِبَادِ اللهِ مَنْ لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ». [انظر: ٢٧٠٣ - مسلم: ١٦٧٥ - فتح ٨/ ٢٧٤]\nذكر فيه حديث الربيع، وقد سلف في الصلح.\nوالجروح قد قرئت بالرفع والنصب في السبعة (^١)\n_________\n(^١) نصبه نافع وعاصم وحمزة، ورفعه الباقون، وحجة من رفع الجروح أنه عطفه على ما قبله إن كان يقرأ برفع ما قبله، وإن كان يقرأ، بنصب ما قبله فإنما يرفعه على الابتداء والقطع عما قبله ﴿قِصَاصٌ﴾ خبر موضع الجملة وموضعها.\nانظر: \"الكشف عن وجوه القراءات السبع وعللها وحججها\" ١/ ٤٠٩.","vol":"22","page":295},{"text":"<span data-type='title' id=toc-2649>٧ - [باب] قوله: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ الآية [المائدة: ٦٧]</span>\n٤٦١٢ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا - ﷺ - كَتَمَ شَيْئًا مِمَّا أُنْزِلَ عَلَيْهِ، فَقَدْ كَذَبَ، وَاللهُ يَقُولُ: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ﴾ [المائدة: ٦٧] الآيَةَ [انظر: ٣٢٣٤ - مسلم: ١٧٧ - فتح: ٨/ ٢٧٥]\nذكر فيه حديث عَائِشَةَ ﵂ قَالَتْ: مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا - ﷺ - كَتَمَ شَيْئًا مِمَّا أُنْزِلَ عَلَيْهِ؛ فَقَدْ كَذَبَ، وهو يَقُولُ: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ [المائدة: ٦٧].\nشيخه فيه محمد بن يوسف وهو الفريابي كما صرح به أبو نعيم، عن سفيان وهو الثوري، وروى الواحدي عن أبي سعيد: أنها نزلت يوم غدير خم في علي فأخذ بيده وقال: \"من كنت مولاه فعلي مولاه\" (^١) وقال مقاتل: نزلت في اليهود، وكان نزولها بعد أحد كما في \"الكشاف\" (^٢) وقيل: نزلت في عيينة بن حصن وفقراء أهل الصفة، وقيل: ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ في أمر نسائك أي: زينب بنت جحش وهو مذكور في البخاري (^٣) وقيل: نزلت في الجهاد لما كرهه من كرهه وقيل: الرجم والقصاص. وقيل: من حقوق المسلمين، فلما نزلت خطب في حجة الوداع ثم قال: \"اللهم هل بلغت؟ \".\n_________\n(^١) \"أسباب نزول القرآن\" ص ٢٠٤.\n(^٢) \"الكشاف\" ٢/ ٤٧.\n(^٣) لعله يشير إلى حديث رقم (٧٤٢٠) في كتاب: التوحيد، باب: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾.","vol":"22","page":296},{"text":"<span data-type='title' id=toc-2650>٨ - [باب] قَوْله: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ الآية [المائدة: ٨٩]</span>\n٤٦١٣ - حَدَّثَنَا عَلِيُّ بْنُ سَلَمَةَ، حَدَّثَنَا مَالِكُ بْنُ سُعَيْرٍ، حَدَّثَنَا هِشَامٌ، عَنِ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أُنْزِلَتْ هَذِهِ الآيَةُ ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [المائدة:٨٩] فِي قَوْلِ الرَّجُلِ: لَا وَاللهِ، وَبَلَى وَاللهِ. [٦٦٦٣ - فتح: ٨/ ٢٧٥]\n\n٤٦١٤ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا النَّضْرُ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ -: أَنَّ أَبَاهَا كَانَ لَا يَحْنَثُ فِي يَمِينٍ حَتَّى أَنْزَلَ اللهُ كَفَّارَةَ الْيَمِينِ. قَالَ أَبُو بَكْر: لَا أَرَى يَمِينًا أُرَى غَيْرَهَا خَيْرًا مِنْهَا؛ إِلاَّ قَبِلْتُ رُخْصَةَ اللهِ، وَفَعَلْتُ الَّذِي هُوَ خَيْرٌ. [٦٦٢١ - فتح: ٨/ ٢٧٥]\nذكر فيه عن عَائِشَةَ ﵂ أُنْزِلَتْ هذِه الآيَةُ ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [المائدة: ٨٩] فِي قَوْلِ الرَّجُلِ: لَا والله، وَبَلَى والله.\nهذا الحديث أخرجه أبو داود مرفوعا وصححه ابن حبان (^١)، وشيخ البخاري فيه هو: ابن سلَمة -كما في الأصول- اللَّبَقي وكذا صرح به أبو مسعود وغيره، وذكر فيه حديث عائشة أيضا أن أباها كان لا يحنث في يمين حتى أنزل الله كفارة اليمين قال أبو بكر: لا أرى يمينا أرى غيرها خيرا منها إلا قبلت رخصة الله وفعلت الذي هو خير.\nقلت: وروي عنها أيضا: هو أن يحلف على الشيء ثم يجده على خلاف ما ظن، وهو قول مالك وأبي حنيفة، والأول قول إسماعيل القاضي وغيره. قال الداودي: وقول عائشة الثاني تفسير للأول.\nوليس قوله هذا ببيِّن بل هو اختلاف، وروى ابن المنذر، عن ابن جريج قال: بلغني أن رجلا من الأنصار -وهو ابن رواحة- كان\n_________\n(^١) أبو داود (٣٢٥٤)، \"صحيح ابن حبان\" ١٠/ ١٧٦ (٤٣٣٣).","vol":"22","page":297},{"text":"له أيتام وضيف، فأقبل بعد ساعة من الليل، فقال: عشيتم أضيافي؟ قالوا: انتظرناك. قال: فوالله لا آكله الليلة. وقال ضيفه: وما أنا بالذي آكل وقال أيتامه: ونحن كذلك فلما رأى عبد الله ذلك أكل وأكلوا، ثم غدا إلى رسول الله - ﷺ -، فقال له رسول الله - ﷺ - \"أطعتَ الرحمن وعصيتَ الشيطان\" (^١). وروى ابن أبي حاتم، عن زيد بن أسلم أن ابن رواحة لما فعل ذلك أنزل الله ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ (^٢).\nفي \"تفسير الجوزي\" لما نزل ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧] قالوا: يا رسول الله، كيف نصنع بأيماننا يعني: حلفهم على ما اتفقوا عليه فنزلت الآية، قال ابن عباس: اتفاقهم كان على الصوم نهارا والقيام ليلا. قال مقاتل: وكانوا عشرة حلفوا على ذلك أبو بكر وعمر وعلي والمقداد وعثمان بن مظعون وأبو ذر وسلمان وابن مسعود وعمار وحذيفة وسالم مولى أبي حذيفة وقدامة. زاد أبو محمد إسحاق بن إبراهيم البُستي: عبد الله بن عمرو بن العاص.\nفائدة:\n﴿عَقَّدتُّمُ﴾: شدده أهل الحجاز وأهل البصرة -أي: وكدتم- واختارها أبو حاتم، وقرأ أهل الكوفة بالتخفيف، واختاره أبو عبيدة؛ لأن التشديد في التكرير مرة بعد مرة وقرأ أهل الشام (بما عاقدتم) (^٣).\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٨/ ٤٩٩ (١٦٠٤٥) وابن أبي شيبة ٣/ ١١٥ (١٢٦٢٤)، والحربي في \"إكرام الضيف\" ص ٤٦ عن مجاهد.\n(^٢) \"تفسير ابن أبي حاتم\" ١٤/ ١١٨٧ - ١١٨٨.\n(^٣) قال في \"الكشف عن وجوه القراءات السبع\" ١/ ٤١٧ قرأه أبو بكر وحمزة والكسائي بالتخفيف، وقرأ ابن ذكوان بألف بعد العين مخففًا، وقرأ الباقون مشددًا من غير ألف. وانظر \"تفسير الطبري\" ٥/ ١٤.","vol":"22","page":298},{"text":"فائدة:\nاللغو ما لا يعتد به ولا يحصل على فائدة، وقيل: معناه الإثم أي: لا يؤاخذكم بالإثم بما كفرتم. وقال ابن جبير: هو الرجل يحلف على المعصية. وقال إبراهيم: هو أن ينسى. وقال زيد بن أسلم: هو قول الرجل: أعمى الله بصري إن لم أفعل كذا وكذا ونحوه.\nقال ابن عباس: هو أن يحرم ما أحل الله له فليس عليه فيه كفارة، وقال طاوس والقاضي إسماعيل: هو أن يحلف وهو غضبان (^١).\nوعند الشافعي (…) (^٢) جمعهما فالأولى لغو؛ لأنها غير مقصودة، والثانية منعقدة؛ لأنها استدراك مقصود منه. نبه عليه الماوردي (^٣).\nفائدة:\nالكفارة في اليمين مقيدة مرتبة بالنسبة إلى الصوم والإطعام عندنا لكل مسكين مد في جميع الكفارات، وقال أبو حنيفة: إن أطعم من الحنطة فنصف صاع، ومن غيره فصاع (^٤). قال علي: يكفي الغداء والعشاء ولا يدفع لكافر خلافا لأبي حنيفة (^٥).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٤/ ١١٩٠ - ١١٩١، وانظر \"تفسير الماوردي\" ٢/ ٢٨٦ - ٢٨٧.\n(^٢) كلمة مطموسة في الأصل. ولعلها: في يمينين.\n(^٣) \"الحاوي\" ١٥/ ٢٨٨ - ٢٨٩.\n(^٤) انظر: \"بدائع الصنائع\" ٥/ ١٠١ - ١٠٢.\n(^٥) انظر: \"بدائع الصنائع\" ٥/ ١٠٤.","vol":"22","page":299},{"text":"<span data-type='title' id=toc-2651>٩ - [باب] قوله: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧]</span>\n٤٦١٥ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا خَالِدٌ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: كُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - وَلَيْسَ مَعَنَا نِسَاءٌ، فَقُلْنَا: أَلَا نَخْتَصِي؟ فَنَهَانَا عَنْ ذَلِكَ، فَرَخَّصَ لَنَا بَعْدَ ذَلِكَ أَنْ نَتَزَوَّجَ الْمَرْأَةَ بِالثَّوْبِ، ثُمَّ قَرَأَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾. [المائدة: ٨٧]. [٥٠٧١، ٥٠٧٥ - مسلم: ١٤٠٤ - فتح ٨/ ٢٧٦]\nذكر فيه حديث عبد الله، وهو ابن مسعود - ﵁ - قال: كُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - وَلَيْسَ مَعَنَا نِسَاءٌ، فَقُلْنَا: أَلَا نَخْتَصِي؟ فَنَهَانَا عَنْ ذَلِكَ، ورَخَّصَ لنَا بَعْدَ ذَلِكَ أَنْ نتَزَوَّجَ المَرْأَةَ بِالثَّوْبِ، ثُمَّ قَرَأَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧].\nقد سلف الكلام على المتعة في غزوة خيبر، ويأتي في النكاح.","vol":"22","page":300},{"text":"<span data-type='title' id=toc-2652>١٠ - [باب] قَوْله: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ﴾ [المائدة: ٩٠]</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿وَالْأَزْلَامُ﴾ [المائدة: ٩٠]: القِدَاحُ يَقْتَسِمُونَ بِهَا فِي الأُمُورِ. وَالنُّصُبُ: أَنْصَابٌ يَذْبَحُونَ عَلَيْهَا، وَقَالَ غَيْرُهُ: الزُّلَمُ: القِدْحُ لَا رِيشَ لَهُ، وَهُوَ وَاحِدُ الأَزْلَامِ. وَالِاسْتِقْسَامُ: أَنْ يُجِيلَ القِدَاحَ فَإِنْ نَهَتْهُ انْتَهَى، وَإِنْ أَمَرَتْهُ فَعَلَ مَا تَأُمُرُهُ. وَقَدْ أَعْلَمُوا القِدَاحَ أَعْلَامًا بِضُرُوبٍ يَسْتَقْسِمُونَ بِهَا، وَفَعَلْتُ مِنْهُ: قَسَمْتُ، وَالْقُسُومُ المَصْدَرُ.\n\n٤٦١٦ - حَدَّثَنَا إِحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ بِشْرٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيز، قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: نَزَلَ تَحْرِيمُ الْخَمْرِ وَإِنَّ فِي الْمَدِينَةِ يَوْمَئِذٍ لَخَمْسَةَ أَشْرِبَةٍ، مَا فِيهَا شَرَابُ الْعِنَبِ. [٥٥٧٩ - فتح: ٨/ ٢٧٦]\n\n٤٦١٧ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ عُلَيَّةَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ قَالَ قَالَ أَنَسُ بْنُ مَالِكٍ - ﵁ -: مَا كَانَ لَنَا خَمْرٌ غَيْرُ فَضِيخِكُمْ هَذَا الَّذِي تُسَمُّونَهُ الْفَضِيخَ. فَإِنِّي لَقَائِمٌ أَسْقِي أَبَا طَلْحَةَ وَفُلَانًا وَفُلَانًا، إِذْ جَاءَ رَجُلٌ فَقَالَ: وَهَلْ بَلَغَكُمُ الْخَبَرُ؟ فَقَالُوا: وَمَا ذَاكَ؟ قَالَ: حُرِّمَتِ الْخَمْرُ. قَالُوا: أَهْرِقْ هَذِهِ الْقِلَالَ يَا أَنَسُ. قَالَ: فَمَا سَأَلُوا عَنْهَا وَلَا رَاجَعُوهَا بَعْدَ خَبَرِ الرَّجُلِ. [انظر: ٢٤٦٤ - مسلم: ١٩٨٠ - فتح ٨/ ٢٧٧]\n\n٤٦١٨ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ جَابِرٍ قَالَ: صَبَّحَ أُنَاسٌ غَدَاةَ أُحُدٍ الْخَمْرَ، فَقُتِلُوا مِنْ يَوْمِهِمْ جَمِيعًا شُهَدَاءَ، وَذَلِكَ قَبْلَ تَحْرِيمِهَا. [انظر: ٢٨١٥ - فتح: ٨/ ٢٧٧]\n\n٤٦١٩ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ، أَخْبَرَنَا عِيسَى وَابْنُ إِدْرِيسَ، عَنْ أَبِي حَيَّانَ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عُمَر، قَالَ: سَمِعْتُ عُمَرَ - ﵁ - عَلَى مِنْبَرِ النَّبِيِّ - ﷺ يَقُولُ:","vol":"22","page":301},{"text":"أَمَّا بَعْدُ. أَيُّهَا النَّاس، إِنَّهُ نَزَلَ تَحْرِيمُ الْخَمْرِ وَهْيَ مِنْ خَمْسَةٍ: مِنَ الْعِنَبِ، وَالتَّمْرِ، وَالْعَسَلِ وَالْحِنْطَةِ وَالشَّعِيرِ، وَالْخَمْرُ مَا خَامَرَ الْعَقْلَ. [٥٥٨١، ٥٥٨٨، ٥٥٨٩، ٧٣٣٧ - مسلم: ٣٠٣٢ - فتح: ٨/ ٢٧٧]\n(وقال ابن عباس: الأزلام: القِدَاحُ يَقْتَسِمُونَ بِهَا فِي الأُمُورِ). كذا أسنده ابن المنذر وابن أبي حاتم، قال: وروي عن الحسن وغيره نحوه (^١)، وقد سلف إيضاحه.\n(ص): النصب والأنصاب: أصنام يذبحون عليها، وصله ابن أبي حاتم (^٢) والطبري (^٣) أيضا.\n(ص): غيره الزلم: القدح لا ريش له، وهو واحد الأزلام، والاستقسام: أن يحيل القداح، فإن نهته انتهى، وإن أمرته فعل ما تأمره، وقد أعلموا القداح أعلاما بضروب يستقسمون بها، وفعلت منه: قسمت، والقَسوم المصدر.\nالزلم -بفتح الزاي واللام وفيه لغة أخرى، وهي ضم الزاي وقوله: (لا ريش له) عبارة ابن فارس. القداح: السهم بلا قذذ ولا نصل، والقدح الواحد من قداح الميسر (^٤). وظاهرها مغاير.\nوالنصب: واحد الأصنام ولذا تكون بسكون الصاد، ونصب بفتح النون، قال القتبي: هو حجر كانت الجاهلية تنصب وتذبح عنده فيجمد الدم. والميسر: القمار.\nثم ساق البخاري حديث ابن عمر: نَزَلَ تَحْرِيمُ الخَمْرِ، وَإِنَّ فِي\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٤/ ١١٩٨.\n(^٢) \"تفسير ابن أبي حاتم\" ٤/ ١١٩٨.\n(^٣) \"تفسير الطبري\" ٤/ ٤١٤ - ٤١٥.\n(^٤) \"مجمل اللغة\" ٢/ ٧٤٦.","vol":"22","page":302},{"text":"المَدِينَةِ يَوْمَئِذٍ لَخَمْسَةَ أَشْرِبَةٍ، مَا فِيهَا شَرَابُ العِنَبِ. كذا رواه، وذكر بعدُ عن والده عمر خمسة فذكر العنب ولا مخالفة، فكل واحد روى ما حفظ من الأصناف كما قاله الداودي، واعترضه ابن التين فقال: ليس ببيّن لأن ابن عمر لم يبين شيئا، ولم يترك صنفا إنما تركه عمر.\nوما قاله ليس بالبين فقد ذكره عمر. كما ستعلمه، وهذا الحديث من رواية عبد العزيز بن عمر بن عبد العزيز، عن نافع، عنه. قال الحميدي: ليس له عن نافع عنه في \"الصحيح\" غيره (^١).\nثم ساق حديث أنس - ﵁ -: مَا كَانَ لنَا خَمْرٌ غَيْرُ فَضِيخِكُمْ هذا الذِي تُسَمُّونَهُ الفَضِيخَ. وإنّى لَقَائِمٌ أَسْقِي أَبَا طَلْحَةَ وَفُلَانًا وَفُلَانًا، إِذْ جَاءَ رَجُلٌ فَقَالَ: وَهَلْ بَلَغَكُمُ الخَبَرُ؟ .. الحديث سلف في المظالم بنحوه وأخرجه مسلم. وقوله: (أَهرق هذِه القلال) هو بفتح الهمزة والهاء وكسر الراء. وذكره ابن التين بلفظ: إن الخمر (الذي) (^٢) أهريقت (^٣). ثم قال: صوابه هريقت أو أريقت، وأما الجمع بين الهاء والهمزة فليس بجيد؛ لأن الهاء بدل من الهمزة فلا يجمع بينهما.\nوقوله: (غير فضيخكم) يريد الغالب من الخمر الفضيخ وغيرها بسر، والفضيخ: البسر يشدخ ويترك في وعاء من غير أن تمسه نار. وقال ابن فارس: هو رطب يشدخ وينبذ (^٤).\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ٢٨٥.\n(^٢) فوقها في الأصل (كذا) فأثبتناها كما هي، والجادة أن تكتب (التي) كما هي في الباب التالي.\n(^٣) هي لفظ حديث الباب التالي مباشرة. فلعل ابن التين بادر بشرحه هنا وعنه نقل المصنف. والله أعلم.\n(^٤) \"مجمل اللغة\" ٢/ ٧٢٣.","vol":"22","page":303},{"text":"والقلة: الكوز اللطيف الذي تقله اليد ولا يثقل عليها. قالها الخطابي. وزاد: القلة أيضا: الجرة يقلها الرجل القوي (^١). والذي قال أهل اللغة: أن القلة ما يقله الإنسان من جرة أو حبٍّ من غير تحديد (^٢).\nوفيه العمل بخبر الواحد وامتناع التخليل خلافا لأبي حنيفة، فإن خللت جاز أكلها عند مالك خلافا لنا.\nثم ساق حديث جابر: صَبَّحَ أُنَاسٌ غَدَاةَ أُحُدٍ الخَمْرَ، فَقُتِلُوا مِنْ يَوْمِهِمْ جَمِيعًا شُهَدَاءَ، وَذَلِكَ قَبْلَ تَحْرِيمِهَا. سلف معناه في المظالم من حديث أنس (^٣)، والمغازي والجهاد (^٤).\nوحديث ابن عمر ﵄ قال: سَمِعْتُ عُمَرَ على مِنْبَرِ رسول الله - ﷺ - يَقُولُ: أَمَّا بَعْدُ. أَيُّهَا النَّاسُ، إِنَّهُ نَزَلَ تَحْرِيمُ الخَمْرِ وَهْيَ مِنْ خَمْسَةٍ: مِنَ العِنَبِ، وَالتَّمْرِ، وَالْعَسَلِ وَالْحِنْطَةِ وَالشَّعِيرِ، وَالْخَمْرُ مَا خَامَرَ العَقْلَ.\nوذكره في الاعتصام والأشربة وأخرجه مسلم وأبو داود والترمذي والنسائي (^٥) وقد سلف الجمع بينه وبين حديث ابنه ابن عمر أول الباب.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٨٣٧ - ١٨٣٨.\n(^٢) \"الفائق\" ٣/ ١٨٤.\n(^٣) سلف برقم (٢٤٦٤) باب: صب الخمر في الطريق.\n(^٤) سلف في الجهاد برقم (٢٨١٥) باب: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللهِ أَمْوَاتًا﴾ وفي المغازي برقم (٤٠٤٤) باب: غزوة أحد.\n(^٥) أبو داود (٣٦٦٩)، الترمذي (١٨٧٤)، النسائي ٨/ ٢٩٥.","vol":"22","page":304},{"text":"<span data-type='title' id=toc-2653>١١ - [باب] قوله: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ الآية [المائدة: ٩٣]</span>\n٤٦٢٠ - حَدَّثَنَا أَبُو النُّعْمَان، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا ثَابِتٌ، عَنْ أَنَسٍ - ﵁ - أَنَّ الْخَمْرَ الَّتِي أُهْرِيقَتِ الْفَضِيخُ. وَزَادَنِي مُحَمَّدٌ، عَنْ أَبِي النُّعْمَانِ قَالَ: كُنْتُ سَاقِيَ الْقَوْمِ فِي مَنْزِلِ أَبِي طَلْحَةَ فَنَزَلَ تَحْرِيمُ الْخَمْرِ، فَأَمَرَ مُنَادِيًا فَنَادَى. فَقَالَ أَبُو طَلْحَةَ: اخْرُجْ فَانْظُرْ مَا هَذَا الصَّوْتُ؟ قَالَ: فَخَرَجْتُ فَقُلْتُ: هَذَا مُنَادٍ يُنَادِى: أَلَا إِنَّ الْخَمْرَ قَدْ حُرِّمَتْ. فَقَالَ لِي: اذْهَبْ فَأَهْرِقْهَا. قَالَ: فَجَرَتْ فِي سِكَكِ الْمَدِينَةِ. قَالَ: وَكَانَتْ خَمْرُهُمْ يَوْمَئِذٍ الْفَضِيخَ، فَقَالَ بَعْضُ الْقَوْمِ: قُتِلَ قَوْمٌ وَهْيَ فِي بُطُونِهِمْ! قَالَ فَأَنْزَلَ اللهُ ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ [المائدة: ٩٣]. [انظر: ٢٤٦٤ - مسلم: ١٩٨٠ - فتح: ٨/ ٢٧٨]\nحَدَّثَنَا أَبُو النُّعْمَانِ، ثَنَا حَمَّادُ بْنُ زَيْدٍ، ثَنَا ثَابِتٌ، عَنْ أَنَسٍ - ﵁ - أَنَّ الخَمْرَ التِي أُهْرِيقَتِ الفَضِيخُ.\nوزادني مُحَمَّدٌ، عَنْ أَبِي النُّعْمَانِ قَالَ: كُنْتُ سَاقِيَ القَوْمِ فِي مَنْزِلِ أَبِي طَلْحَةَ .. الحديث.\nوقد سلف في المظالم، رواه هناك عن محمد بن عبد الرحيم، أنا عفان، ثنا حماد، وسياقه هنا أعلى.\nوأبو النعمان: هو محمد بن الفضل السدوسي عارم. وروى مرة عن رجل، عنه -كما وقع لمسلم والأربعة- قال البخاري: تغير بآخره (^١)، وكان بعيدًا من العرامة وهي الشدة والقسوة.\n_________\n(^١) \"التاريخ الكبير\" ١/ ٢٠٨.","vol":"22","page":305},{"text":"وأخرجه أيضا في الأشربة (^١)، ومحمد هذا هو ابن سلام -كما جاء معرفا به في بعض النسخ (^٢).\n_________\n(^١) سيأتي برقم (٥٥٨٢).\n(^٢) وقع في هامش \"اليونينية\": البيكندي، وعليها رمز أبي ذر. وهي التي اعتمدها ابن حجر، وقال في \"الفتح\" ٨/ ٢٧٩: وقوله: (وزادني في محمدٌ البيكندي عن أبي النعمان) كذا ثبتت لأبي ذر، وسقط لغيره: البيكندي. ومراده أن البيكندي سمعه من شيخهما أبي النعمان بالإسناد المذكور فزاده فيه زيادة.\nوالحاصل أن البخاري سمع الحديث من أبي النعمان مختصرًا، ومن محمد بن سلام البيكندي عن أبي النعمان مطولًا. وتصرف الزركشي فيه غافلًا عن زيادة أبي ذر فقال: القائل (وزادني) هو الفربري، و(محمد) هو البخاري، وليس كما ظن ﵀ وإنما هو كما قدمته. اهـ","vol":"22","page":306},{"text":"<span data-type='title' id=toc-2654>١٢ - [باب] قَوْلِهِ: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ الآية [المائدة: ١٠١]\n٤٦٢١ </span>- حَدَّثَنَا مُنْذِرُ بْنُ الْوَلِيدِ بْنِ عَبْدِ الرَّحْمَنِ الْجَارُودِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ مُوسَى بْنِ أَنَسٍ: عَنْ أَنَسٍ - ﵁ - قَالَ: خَطَبَ رَسُولُ اللهِ - ﷺ - خُطْبَةً مَا سَمِعْتُ مِثْلَهَا قَطُّ، قَالَ: «لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا». قَالَ: فَغَطَّى أَصْحَابُ رَسُولِ اللهِ - ﷺ - وُجُوهَهُمْ لَهُمْ خَنِينٌ، فَقَالَ رَجُلٌ: مَنْ أَبِي؟ قَالَ: فُلَانٌ، فَنَزَلَتْ هَذِهِ الآيَةُ: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١].\nرَوَاهُ النَّضْرُ وَرَوْحُ بْنُ عُبَادَةَ عَنْ شُعْبَةَ. [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ٨/ ٢٨٠]\n\n٤٦٢٢ - حَدَّثَنَا الْفَضْلُ بْنُ سَهْلٍ، حَدَّثَنَا أَبُو النَّضْرِ، حَدَّثَنَا أَبُو خَيْثَمَةَ، حَدَّثَنَا أَبُو الْجُوَيْرِيَةِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ كَانَ قَوْمٌ يَسْأَلُونَ رَسُولَ اللهِ - ﷺ - اسْتِهْزَاءً، فَيَقُولُ الرَّجُلُ: مَنْ أَبِي؟ وَيَقُولُ الرَّجُلُ -تَضِلُّ نَاقَتُهُ-: أَيْنَ نَاقَتِي؟ فَأَنْزَلَ اللهُ فِيهِمْ هَذِهِ الآيَةَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١] حَتَّى فَرَغَ مِنَ الآيَةِ كُلِّهَا. [فتح: ٨/ ٢٨٠]\nذكر فيه: حَدَّثنَا مُنْذِرُ بْنُ الوَلِيدِ بْنِ (عَبْدِ الرَّحْمَنِ) (^١) الجَارُودِيُّ، أنا أَبِي، ثنَا شُعْبَةُ، عَنْ مُوسَى بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ -، قَالَ: خَطَبَ النبي - ﷺ- خُطْبَةً مَا سَمِعْتُ مِثْلَهَا قَطُّ، قَالَ: \"لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا\". قَالَ: فَغَطَّى أَصْحَابُ رَسُولِ اللهِ - ﷺ - وُجُوهَهُمْ لَهُمْ خَنِينٌ، فَقَالَ رَجُلٌ: مَنْ أَبِي؟ قَالَ: فُلَانٌ، فَنَزَلَتْ هذه الآيَةُ: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١].\nرَوَاهُ النَّضْرُ، وَرَوْحُ بْنُ عُبَادَةَ عَنْ شُعْبَةَ.\n_________\n(^١) في الأصل: (عبد الحميد) وهو خطأ.","vol":"22","page":307},{"text":"هذا الحديث أخرجه أيضا في الرقاق والاعتصام (^١)، ومسلم والترمذي والنسائي (^٢)، ورواية النضر أخرجها مسلم عن جمع، عنه منهم: محمود بن غيلان. وأخرجه الإسماعيلي من حديث خلاد بن أسلم عنه، ورواية روح ستأتي في الاعتصام عن محمد بن عبد الرحيم، عنه (^٣). ومسلم عن محمد بن معمر عنه.\nوالخنين هو بخاء معجمة. قال النووي في \"شرح مسلم\": هكذا هو في معظم النسخ ولمعظم الرواة (^٤).\nقال القرطبي: وهو المشهور وهو خروج الصوت من الأنف بغنة، وعند العذري بحاء مهملة (^٥)، وممن ذكرها القاضي (^٦) وصاحب \"التحرير\". وقال الخطابي: الحنين بكاء دون الانتحاب. قلت: وأصله من حنين المرأة وهو نزاعها إلى ولدها، وإن لم يكن عند ذلك صوت. وقال ابن فارس: وقد يكون حنينها صوتها، ويدل عليه ما جاء في الحديث من حنين الجذع (^٧).\nقال الخطابي: وقد يجعلون الحنين والخنين واحدًا، لأن الحنين من الصدور، والخنين -بالخاء معجمة- من الأنف. ومنه قول الشاعر:\n_________\n(^١) سيأتي في الرقاق برقم (٦٤٦٨) باب القصد والمداومة على العمل، وبرقم (٦٤٨٦) باب قول النبي - ﷺ -: \"لو تعلمون ما أعلم … \".\nويأتي في الاعتصام برقمي (٧٢٩٤ - ٧٢٩٥) باب: ما يكره من كثرة السؤال.\n(^٢) الترمذي (٣٠٥٦)، النسائي في \"الكبرى\" ٦/ ٣٣٨ (١١١٥٤).\n(^٣) سيأتي برقم (٧٢٩٥).\n(^٤) \"شرح صحيح مسلم\" ١٥/ ١١٢.\n(^٥) \"المفهم\" ٦/ ١٦٥.\n(^٦) \"إكمال المعلم\" ٧/ ٣٣٠.\n(^٧) \"مجمل اللغة\" ١/ ٢١٩.","vol":"22","page":308},{"text":".... فلن يرجع الموتى خنين المآتم (^١).\nقلت: هو الفرزدق يخاطب زوجة ومات لهما ابنان، وأوله:\nفما ابناك إلا من بني الناس فاعلمي .....................\nوهذا صرح به القزاز يعني: أنهما بمعنى.\nوأنشد المبرد هذا البيت -بالحاء المهملة- قال: وأنشد له أيضا بالخاء المعجمة (^٢)، وعند ابن سيده: الخنين من بكاء النساء دون الانتحاب، وقيل: هو تردد البكاء حتى يصير في الصوت غنة. وقيل: هو رفع الصوت بالبكاء، وقيل: صوت يخرج من الأنف خن يخن خنينًا. [والخنين] (^٣) أيضا: الضحك إذا أظهره الإنسان فخرج خافيًا والفعل كالفعل (^٤)، وقال في الحاء المهملة: الحنين: الشديد من البكاء والطرب، وقيل: هو صوت الطرب، كان ذلك عن حزن أو فرح (^٥).\nفصل:\nقيل: الآية نزلت في قوم كانوا يسألونه - ﵇ - استهزاء. وسيأتي بعد، وقيل: قال رجل: يا نبي الله، أفرض الحج كل سنة؟ قال: \"لو قلتها لوجبت ولو وجبت فتركتموها لكفرتم\" (^٦).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٨٤٠.\n(^٢) \"الكامل في اللغة والأدب\" ١/ ١٨٧.\n(^٣) ليست بالأصل، والمثبت من \"المحكم\".\n(^٤) \"المحكم\" ٤/ ٣٧٦.\n(^٥) \"المحكم\" ٢/ ٣٧٣.\n(^٦) أصله في مسلم (١٣٣٧) كتاب: الحج، باب: الحج مرة في العمر.","vol":"22","page":309},{"text":"وروى أحمد من حديث أبي البختري عن علي - ﵁ - قال: لما نزلت ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ﴾ [آل عمران: ٩٧] قال: الحج في كل عام يا رسول الله؟ فسكت، فنزلت ﴿لَا تَسْئلُواْ﴾ الآية (^١).\nوقيل: نزلت في الذين سألوا عن البحيرة والسائبة والوصيلة، ألا ترى أنه بعده ﴿مَا جَعَلَ اللهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ﴾ قاله سعيد بن جبير حكاه ابن أبي حاتم وقال مقسم: هي فيما سألت الأمم أنبياءها عن الآيات (^٢).\nتنبيه:\nإنما نهى عن السؤال؛ لأنه تعالى أحب الستر؛ رحمة لعباده، وأحب أن لا يقترحوا المسائل.\nفائدة:\nقيل: القائل: من أبي؟! هو عبد الله بن حذافة السهمي بما ذكره البخاري في الاعتصام (^٣)، وقيل: أخوه قيس فيما ذكره العسكري.\nوقال مقاتل: نزلت في عبد الله بن جحش وعبد الله بن حذافة كما قال - ﵇ -: \"يا أيها الناس إن الله كتب عليكم الحج\" فقال عبد الله: في كل عام؛ .. الحديث، وفيه: \"أيها الناس إن الدنيا قد رفعت لي ورفعت لي أنساب العرب. فأنا أنسبهم رجلا رجلا\" (فقام) (^٤) رجل، فقال: يا رسول الله، أين أنا؟ قال: \"في الجنة\" ثم قام آخر فقال: يا رسول الله أين أنا؟\n_________\n(^١) \"المسند\" ١/ ١١٣.\n(^٢) \"تفسير ابن أبي حاتم\" ٤/ ١٢١٨.\n(^٣) سيأتي برقم (٧٢٩٤).\n(^٤) في الأصل: فقال.","vol":"22","page":310},{"text":"قال: \"في الجنة\" ثم قام آخر فقال مثل ذلك، فقال: \"في النار\" فقام ابن حذافة وكان يطعن فيه، فقال: يا رسول الله، من أبي؟ قال: \"حذافة\" ثم قام رجل من بني عبد الدار فقال: يا رسول الله، من أبي؟ قال: \"سعد\" نسبه إلى غير أبيه، فقام عمر فقال: يا رسول الله، استر علينا ستر الله عليك، فإنا قوم قريب عهد بالشرك، فنزلت الآية.\nثم قال البخاري: (حدثنا الفضل بن سهل) وهو الأعرج الثقة مات سنة خمس وخمسين ومائتين ببغداد، (ثنا أبو النضر) هاشم بن القاسم مات ببغداد أيضا سنة سبع ومائتين، (ثنا أبو خيثمة) وهو زهير بن معاوية الحافظ مات بعد السبعين ومائة، فلج قبل موته بنحو سنة، (ثنا أبو الجويرية) وهو حطان بن خفاف بن زهير الكوفي تابعي، (عن ابن عباس ﵄ قال: كان قوم يسألون رسول الله - ﷺ - استهزاء فيقول الرجل: من أبي؟ ويقول الرجل تضل ناقته: أين ناقتي؟\nفأنزل الله هذِه الآية) حتى فرغ من الآية كلها، وقد أسلفنا هذا أولا، وهذا في البخاري خاصة.","vol":"22","page":311},{"text":"<span data-type='title' id=toc-2655>١٣ - [باب] قوله: ﴿مَا جَعَلَ اللهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ﴾ [المائدة: ١١٦]</span>\n﴿وَإِذْ قَالَ اَللَّهُ﴾ [المائدة: ١١٦] يَقُولُ: قَالَ اللهُ. ﴿وَإِذْ﴾ [المائدة: ١١٦]، هَا هُنَا صِلَةٌ، المَائِدَةُ أَصْلُهَا مَفْعُولَةٌ؛ كَعِيشَةٍ رَاضِيَةٍ، وَتَطْلِيقَةٍ بَائِنَةٍ وَالْمَعْنَى: مِيدَ بِهَا صَاحِبُهَا مِنْ خَيْرٍ، يُقَالُ: مَادَنِي يَمِيدُنِي. وَقَالَ ابن عَبَّاسٍ: ﴿مُتَوَفِّيكَ﴾ [آل عمران: ٥٥] مُمِيتُكَ.\n\n٤٦٢٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ: الْبَحِيرَةُ: الَّتِي يُمْنَعُ دَرُّهَا لِلطَّوَاغِيتِ، فَلَا يَحْلُبُهَا أَحَدٌ مِنَ النَّاسِ. وَالسَّائِبَةُ كَانُوا يُسَيِّبُونَهَا لآلِهَتِهِمْ، لَا يُحْمَلُ عَلَيْهَا شَيْءٌ. قَالَ: وَقَالَ أَبُو هُرَيْرَةَ: قَالَ رَسُولُ اللهِ - ﷺ -: «رَأَيْتُ عَمْرَو بْنَ عَامِرٍ الْخُزَاعِيَّ يَجُرُّ قُصْبَهُ فِي النَّارِ، كَانَ أَوَّلَ مَنْ سَيَّبَ السَّوَائِبَ». وَالْوَصِيلَةُ: النَّاقَةُ الْبِكْرُ، تُبَكِّرُ فِي أَوَّلِ نِتَاجِ الإِبِلِ، ثُمَّ تُثَنِّي بَعْدُ بِأُنْثَى. وَكَانُوا يُسَيِّبُونَهُمْ لِطَوَاغِيتِهِمْ إِنْ وَصَلَتْ إِحْدَاهُمَا بِالأُخْرَى لَيْسَ بَيْنَهُمَا ذَكَرٌ. وَالْحَامِ فَحْلُ الإِبِلِ يَضْرِبُ الضِّرَابَ الْمَعْدُودَ، فَإِذَا قَضَى ضِرَابَهُ وَدَعُوهُ لِلطَّوَاغِيتِ، وَأَعْفَوْهُ مِنَ الْحَمْلِ فَلَمْ يُحْمَلْ عَلَيْهِ شَيْءٌ، وَسَمَّوْهُ الْحَامِيَ. وَقَالَ أَبُو الْيَمَانِ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ: سَمِعْتُ سَعِيدًا قَالَ: يُخْبِرُهُ بِهَذَا قَالَ: وَقَالَ أَبُو هُرَيْرَةَ: سَمِعْتُ النَّبِيَّ - ﷺ - نَحْوَهُ. وَرَوَاهُ ابْنُ الْهَادِ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - سَمِعْتُ النَّبِيَّ - ﷺ -. [انظر: ٣٥٢١ - فتح: ٨/ ٢٨٣]\n\n٤٦٢٤ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي يَعْقُوبَ أَبُو عَبْدِ اللهِ الْكَرْمَانِيُّ، حَدَّثَنَا حَسَّانُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ ﵂ قَالَتْ: قَالَ","vol":"22","page":312},{"text":"رَسُولُ اللهِ - ﷺ -: «رَأَيْتُ جَهَنَّمَ يَحْطِمُ بَعْضُهَا بَعْضًا، وَرَأَيْتُ عَمْرًا يَجُرُّ قُصْبَهُ، وَهْوَ أَوَّلُ مَنْ سَيَّبَ السَّوَائِبَ». [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ١٨/ ٢٨٣]\n﴿وَإِذْ قَالَ اللهُ﴾ أي: يقول الله، ﴿وَإِذْ﴾ هنا صلة)، هو كما قال.\n(ص): (المائدة أصلها مفعولة كعيشة راضية وتطليقة بائنة، والمعنى: ميد بها صاحبها من خير يقال: مادني يميدني). هذا قول أبي عبيد أنها مأخوذة من العطاء (^١).\nوقال الزجاج: هي مدى من ماد يميد إذا تحرك (^٢)، وقيل: هي من مادني يميدني إذا أنعشني فكأنها ناعشة، وقيل: من ماد يميد إذا أطعم وهي متقاربة سوى قول الزجاج، وهي سفرة حمراء عليها سمكة مشوية بلا فلوس (^٣) ولا شوك وعند رأسها ملح، وعند ذنبها خل، وحولها من جميع البقول إلا الكراث وخمسة أرغفة على واحد زيتون وآخر سمن، وآخر عسل، وآخر قديد، وآخر جبن.\nوأغرب مجاهد فقال: ما نزلت وهذا مثل ضرب (^٤)، وحلف الحسن عليه أن القوم لما سمعوا الشرط استغنوا، وقالوا: لا نريد (^٥)، والصواب ما سلف.\nوقال كعب: نزلت يوم الأحد فلذلك اتخذه النصارى عيدًا (^٦).\n_________\n(^١) هو في \"مجاز القرآن\" لأبي عبيدة ١/ ١٨٢.\n(^٢) \"معاني القرآن وإعرابه\" ٢/ ٢٢٠.\n(^٣) هكذا في الأصل و\"الكشاف\" ٢/ ٧٥، وفي \"تفسير ابن أبي حاتم\" ٤/ ١٢٤٧، و\"الدر المنثور\" ٢/ ٦١١: ليس عليها بواسير، وليس في جوفها شوك\n(^٤) رواه ابن أبي حاتم ٤/ ١٢٤٨ (٧٠٣٣).\n(^٥) رواه الطبري في \"تفسيره\" ٥/ ١٣٥.\n(^٦) البغوي في \"تفسيره\" ٢/ ٤٥٨.","vol":"22","page":313},{"text":"وقال أبو حاتم: المائدة الطعام بعينه، والعوام يظنونها الأخونة، واحدته خوان.\nوقوله: (وتطليقة بائنة) غير ظاهر إلا أن يريد المطلق أبان الطلقة وأعلم بها، وإلا فالظاهر أنها فرقت بين الزوجين فتكون فاعلة على بابها.\n(ص): (وقال ابن عباس: ﴿مُتَوَفِّيكَ﴾: مميتك) هذا رواه ابن أبي حاتم من حديث علي بن طلحة عنه. وهذا اللفظ هو في سورة آل عمران، وفيها ﴿فَلَمَّا تَوَفَّيْتَنِي﴾ قال وهب -كما حكاه ابن أبي حاتم: توفاه الله حين رفعه (^١).\nثم ساق عن ابن المُسَيِّبِ قَالَ: البَحِيرَةُ: التِي يُمْنَعُ دَرُّهَا لِلطَّوَاغِيتِ، فَلَا يَحْلُبُهَا أَحَدٌ مِنَ النَّاسِ. وَالسَّائِبَةُ كَانُوا يُسَيِّبُونَهَا لآلِهَتِهِمْ، لَا يُحْمَلُ عَلَيْهَا شَيْءٌ. قَالَ: وَقَالَ أَبُو هُرَيْرَةَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"رَأَيْتُ عَمْرَو بْنَ عَامِرٍ الخُزَاعِيَّ يَجُرُّ قُصْبَهُ فِي النَّارِ\".\nما ذكره في البحيرة قال ابن عباس: فهذا إذا نتجت خمسة أبطن (^٢)، وقال ابن فارس: سبعة أبطن (^٣) وكان آخرها ذَكَرًا شقوا أذنها وخلوها لا تمنع من مرعى ولا شراب وعمدوا إلى الخامس فنحروه فأكله الرجال خاصة، قيل: والنساء (^٤)، وإن كانت أنثى استحيوها وتركوها مع ابنها بعد شقهم أذن الأم وتركهم الانتفاع بها للنساء فقط، وإن كان ميتة اشترك فيها الرجال والنساء.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٢/ ٦٦١.\n(^٢) رواه الطبري ٥/ ٩٠، وابن أبي حاتم ٤/ ١٢٢٠.\n(^٣) \"مجمل اللغة\" ١/ ١١٧.\n(^٤) هكذا في الأصل، والذي في التفاسير: أنه يأكله الرجال دون النساء.","vol":"22","page":314},{"text":"واختلف في اشتقاقها قيل: من بحر: إذا شق. وقيل: هذا من الاتساع في الشيء.\nوالسائبة كما ذكره، وهي المخلاة تذهب حيث شاءت، وكان الرجل إذا قدم من سفر أو برأ من مرض قال: ناقتي سائبة فكانت كالبحيرة، وقيل: هو ما ينذره إذا برأ من مرضه [.....] (^١) فلا ولاء عليه.\nوالوصيلة: الشاة إذا ولدت ثلاثة أبطن أو خمسة أو سبعة، وكان الأخير ذكرًا ذبحوه للآلهة، وأكل منه الرجال والنساء، فإن كانت أنثى استحيوها وإن كان ذكرًا وأنثى استحيوهما جميعا، وقال: إنها وصلت أخاها ولم يشرب من لبنها إلا الذكور، وتلا ابن عباس ﵄: ﴿وَقَالُوا مَا فِي بُطُونِ هَذِهِ الْأَنْعَامِ﴾ الآية [الأنعام: ١٣٩]. وقيل: إنها إذا ولدت ستة أبطن عدتهن عناقين، وفي السابع عناقًا واحدًا. حكاه الهروي.\nوالحامي: البعير إذا ولد وَلَدُ ولده، قالوا قضى ما عليه وحمى ظهره، فيترك. وقيل: إذا أدرك من ولده عشرة فحول، قالوا: حمى ظهره، فخلي.\nفصل:\nوقوله: (\"عمرو بن عامر\") إنما هو عمرو بن لحي. واسم لحي ربيعة ابن حارثة بن عمرو مزيقيا بن عامر ماء السماء، وقيل: لحي بن ربيعة ابن إلياس بن مضر، نبه عليه الدمياطي.\nو\"قصبه\" واحد الأقصاب: الأمعاء.\n_________\n(^١) كلمة غير واضحة بالأصل. يُشبه أن تكون (فيعد). وعبارة \"الفتح\" ٨/ ٢٨٤: كان الرجل ينذر إن برئ من مرضه أو قدم من سفره ليسيبن بعيرًا.","vol":"22","page":315},{"text":"فصل:\n(ص): والوصيلة: الناقة البكر تبكر أول نتاج الإبل، ثم تثني بعد بأنثى، وكانوا يسيبونها لطواغيتهم إن وصلت إحداهما بالأخرى ليس بينهما ذكر. والحامي: فحل الإبل يضرب الضراب المعدود فإذا قضى ضرابه ودعوه للطواغيت وأعفوه من الحمل فلم يحمل عليه شيء وسموه الحامي قد سلف ذلك، وقيل في الغنم خاصة وقد سلف.\nثم قال: (وقال أبو اليمان: أنا شعيب، عن الزهري. قال: سمعت سعيدًا قال: يخبره بهذا). قلت: سلف في الفضائل تصريحه لسماعه له من أبي اليمان بقوله: حدثنا أبو اليمان (^١).\n(قال: وقال أبو هريرة - ﵁ -: سمعت النبي - ﷺ - .. نحوه).\n(ورواه ابن الهادي، عن ابن شهاب، عن سعيد، عن أبي هريرة سمعت النبي - ﷺ - نحوه). قلت: أخرجه الإسماعيلي وأبو نعيم من حديث الليث عن ابن الهادي به.\nثم ساق من حديث يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"رَأَيْتُ جَهَنَّمَ يَحْطِمُ بَعْضُهَا بَعْضًا، وَرَأَيْتُ عَمْرًا يَجُرُّ قُصْبَهُ، وَهْوَ أَوَّلُ مَنْ سَيَّبَ السَّوَائِبَ\". ومعنى يحطم: يكسر.\n_________\n(^١) سلف برقم (٣٥٢١) كتاب: المناقب، باب: قصة خزاعة.","vol":"22","page":316},{"text":"<span data-type='title' id=toc-2656>١٤ - [باب] قوله: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ﴾ الآية [المائدة: ١١٧]</span>\n٤٦٢٥ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا الْمُغِيرَةُ بْنُ النُّعْمَانِ، قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: خَطَبَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «يَا أَيُّهَا النَّاسُ إِنَّكُمْ مَحْشُورُونَ إِلَى اللهِ حُفَاةً عُرَاةً غُرْلًا -ثُمَّ قَالَ: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ﴾ [الأنبياء: ١٠٤] إِلَى آخِرِ الآيَةِ- ثُمَّ قَالَ: أَلَا وَإِنَّ أَوَّلَ الْخَلَائِقِ يُكْسَى يَوْمَ الْقِيَامَةِ إِبْرَاهِيمُ، أَلَا وَإِنَّهُ يُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ، فَأَقُولُ يَا رَبِّ أُصَيْحَابِي. فَيُقَالُ إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ. فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِى كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ﴾ [المائدة: ١١٧] فَيُقَالُ: إِنَّ هَؤُلَاءِ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ». [انظر: ٣٣٤٩ - مسلم: ٢٨٦٠ - فتح: ٨/ ٢٨٦]\nساق فيه حديث ابن عَبَّاسٍ ﵄ قَالَ: خَطَبَ رَسُولُ اللهِ - ﷺ - فَقَالَ: \"أيّهَا النَّاسُ إِنَّكُئم مَحشُورُونَ إلى اللهِ حُفَاةً عُرَاةً غُرْلًا .. \" الحديث سلف في مناقب إبراهيم - ﷺ -، ويأتي في سورة الأنبياء والرقاق (^١)، وأخرجه مسلم والترمذي والنسائي (^٢).\nوالأغرل: الذي لم يختتن فبقيت معه غرلته، وهي القلفة والجلدة التي تقطع في الختان، كما سلف هناك بلغاته.\n_________\n(^١) سيأتي في تفسير سورة الأنبياء برقم (٤٧٤٠)، وفي الرقاق برقم (٦٥٢٦) باب: كيف الحشر.\n(^٢) الترمذي (٣١٦٧)، والنسائي ٤/ ١١٧.","vol":"22","page":317},{"text":"قال الداودي: في قوله: \"يجاء برجال من أمتي فيؤخذ بهم ذات الشمال\" إلى آخره لعلهم منافقون، وقيل: هم مسلمون قصروا في بعض الحقوق. ومعنى \"مرتدين على أعقابهم\" أي: مقصرين في بعض المنازل، وهو أشبه بقوله: \"لا تدري ما أحدثوا بعدك\" والمنافقون كانوا كذلك، وأيضا بقوله: \"من أمتي\" وليسوا من أمته.","vol":"22","page":318},{"text":"<span data-type='title' id=toc-2657>١٥ - [باب] قَوْلِهِ: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ﴾ إلى قوله: ﴿الْحَكِيمُ﴾ [المائدة:١١٨]</span>\n٤٦٢٦ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الُمغِيرَةُ بْنُ النّعْمَانِ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّكُمْ مَحْشُورُونَ، وَإِنَّ نَاسًا يُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ، فَأَقُولُ كَمَا قَالَ العَبْدُ الصَّالِحُ ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ﴾ [المائدة: ١١٧] إِلَى قَوْلِهِ: ﴿الْعَزِيزُ الْحَكِيمُ﴾ [المائدة: ١١٨]. [انظر: ٣٣٤٩ - مسلم: ٢٨٦٠ - فتح: ٨/ ٢٨٦]\nذكر فيه حديث ابن عباس المتقدم، وهو يبين أن قول عيسى - ﷺ -: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا﴾ الآية على جهة التسليم لله، وقد علم أنه لا يغفر لكافر، وقال المبرد: المعنى وإن تغفر لهم كذبهم عليَّ. وقال الزجاج: علم عيسى أن فيهم من آمن، فالمعنئ: إن تعذبهم على كفرهم وفريتهم فقد استحقوا ذلك، وإن تغفر لمن تاب منهم بعد الافتراء والكفر (^١).\nوقول من قال: إن عيسى لم يعلم أن الكافر لا يغفر له فأخبر. (يبعد) (^٢) لأن الأخبار لا تنسخ. وقيل: علم عيسى أنهم يعصون بعده، فقال: وإن تغفر لهم ما أحدثوا من المعاصي.\n_________\n(^١) \"معاني القرآن وإعرابه\" ٢/ ٢٢٤.\n(^٢) غير واضحة بالأصل ولعل الصواب ما أثبتناه. والله أعلم.","vol":"22","page":319},{"text":"<span data-type='title' id=toc-2658>(٦) ومن سُورَةِ الأَنْعَامِ</span>\nقاَلَ ابن عَبَّاسٍ: ﴿ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ﴾ مَعْذِرَتَهُمْ. ﴿مَعْرُوشَاتٍ﴾: مَا يُعْرَشُ مِنَ الكَرْمٍ وَغَيْرِ ذَلِكَ. ﴿حَمُولَةً﴾ [الأنعام: ١٤٢]: مَا يُحْمَلُ عَليْهَا. ﴿وَلَلَبَسْنَا﴾ [الأنعام: ٩]: لَشَبَّهْنَا. ﴿وَيَنْئَوْنَ﴾ [الأنعام: ٢٦]: يَتَبَاعَدُونَ. ﴿تُبْسَلَ﴾: تُفْضَحُ ﴿أُبْسِلُواْ﴾ [الأنعام: ١٤٢]: أُفْضِحُوا. ﴿بَاسِطُو أَيْدِيهِمْ﴾ البَسْطُ الضَّرْبُ. ﴿اسْتَكْبَرْتُمْ﴾: أَضْلَلْتُمْ كَثِيرًا. ﴿مِمَّا ذَرَأَ مِنَ الْحَرْثِ﴾: جَعَلُوا لله مِنْ ثَمَرَاتِهِمْ وَمَالِهِمْ نَصِيبًا، وَلِلشَّيْطَانِ وَالأَوْثَانِ نَصِيبًا. ﴿أَكِنَّةً﴾ [الأنعام: ٢٥] وَاحِدُهَا كِنَانٌ ﴿أَمَّا اشْتَمَلَتْ﴾ يَعْنِي هَلْ تَشْتَمِلُ إِلَّا عَلَى ذَكَرٍ أَوْ أُنْثَى، فَلِمَ تُحَرِّمُونَ بَعْضًا وَتُحِلُّونَ بَعْضًا؟ ﴿مَسْفُوحًا﴾: مُهْرَاقًا. ﴿وَصَدَفَ﴾: أَعْرَضَ. (أُبْلِسُوا): أُوِيسُوا. وَ﴿أُبْلِسُوا﴾: أُسْلِمُوا. ﴿سَرمَدًا﴾: دَائِمًا. ﴿اسْتَهْوَتْهُ﴾: أَضَلَّتْهُ. ﴿يَمْتَرُونَ﴾: يَشُكُّونَ. ﴿وَقْرٌ﴾: صَمَمٌ، وَأَمَّا الوِقْرُ: الحِمْلُ. ﴿أَسَاطِيرُ﴾ وَاحِدُهَا أُسْطُورَةٌ وَإِسْطَارَةٌ وَهِيَ التُّرَّهَاتُ. ﴿الْبَأْسَاءُ﴾ مِنَ البَأْسِ، وَيَكُونُ مِنَ البُؤْسِ. ﴿جَهْرَةً﴾ مُعَايَنَةً. ﴿اَلصُّورِ﴾ جَمَاعَةُ صُورَةٍ، كَقَوْلِهِ: سُورَةٌ وَسُوَرٌ. ﴿مَلَكُوتَ﴾: مُلْكٌ، مِثْلُ: رَهَبُوتٍ خَيْرٌ مِنْ رَحَمُوتٍ، وَيَقُولُ: تُرْهَبُ خَيْرٌ مِنْ أَنْ تُرْحَمَ. ﴿وَإن تَعْدِلْ﴾: تَقْسِطْ، لَا يُقْبَلْ مِنْهَا فِي ذَلِكَ اليَومِ ﴿جَنَّ﴾","vol":"22","page":320},{"text":"أَظْلَمَ. ﴿تَعَالَى﴾: عَلا يُقَالُ على اللهِ حُسْبَانُهُ أَيْ: حِسَابُهُ، وَيُقَالُ: ﴿حُسْبَانًا﴾ مَرَامِيَ. وَ﴿رُجُومًا لِلشَّيَاطِينِ﴾، ﴿مُسْتَقَرٌّ﴾ فِي الصُّلْبِ وَ﴿وَمُسْتَوْدَعٌ﴾ فِي الرَّحِمِ. القِنْوُ: العِذْقُ، وَالِاثْنَانِ قِنْوَانِ، وَالْجَمَاعَةُ أَيْضًا قِنْوَانٌ، مِثْلُ صِنْوٍ وَصِنْوَانٍ. ﴿أَكِنَّةً﴾ واحدها كنان.\nهي مكية، قال ابن عباس: غير ست آيات، وروى ابن المنذر أنها نزلت ليلًا، وحولها سبعون ألف ملك، يجأرون بالتسبيح (^١)، وعن مجاهد: خمسمائة ملك يرعونها ويحفونها (^٢)، وعنه: خمسمائة ألف ملك (^٣). ذكره أبو محمد البستي، وروي عن ابن عباس ومجاهد وغيرهما ثلاث آيات منها نزلت بالمدنية وهي من قوله: ﴿قُلْ تَعَالَوْا﴾ إلى قوله: ﴿تَتَّقُونَ﴾، وهي المحكمات، وعن الكلبي: إلا قوله: ﴿مَا أَنْزَلَ اللهُ عَلَى بَشَرٍ﴾ الآية.\nوقال قتادة: قوله: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾، والأخرى: ﴿وَهُوَ الَّذِي أَنْشَأَ جَنَّاتٍ﴾ وذكر ابن العربي أن قوله: ﴿قُلْ لَا أَجِدُ﴾ نزلت بمكة يوم عرفة (^٤)، وفي الدارمي عن عمر: الأنعام من نواجب القرآن (^٥).\nوقيل: اْختلف في تسع آيات منها ﴿قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ﴾، ﴿وَلَا\n_________\n(^١) رواه ابن المنذر في \"تفسيره\" كما في \"الدر المنثور\" ٣/ ٣.\n(^٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤ إلى عبد الرزاق والفريابي وعبد بن حميد وابن المنذر وأبي الشيخ.\n(^٣) رواه عبد الرزاق في \"تفسيره\" ١/ ١٩٦ (٧٧٠).\n(^٤) \"أحكام القرآن\" ٢/ ٧٦٤.\n(^٥) \"سنن الدارمي\" ٤/ ٢١٤١ (٣٤٤٤).","vol":"22","page":321},{"text":"تَطْرُدِ﴾ إلى ﴿رَّحِيمٌ﴾، ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾ إلى ﴿يُحَافِظُونَ﴾، ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ و﴿قُلْ تَعَالَوْا أَتْلُ﴾ إلى آخر ثلاث آيات منها، قاله صاحب \"مقامات التنزيل\"، ونزلت هذِه السورة بعد الحجر وقبل الصافات، ذكره السخاوي (^١) وقيل: إنها نزلت جملةً (^٢).\n(ص) (قال ابن عباس ﴿فِتْنَنُهُمْ﴾: معذرتهم). أسنده ابن أبي حاتم من حديث علي بن أبي طلحة عنه (^٣)، قال الزجاج: تأويلها لطيف جدًّا، أخبر الله بقصص المشركين وافتتانهم بشركهم، ثم أخبر أن فتنتهم لم تكن حين رأوا الحقائق إلا أن انتفوا من الشرك (^٤).\n(ص) (﴿وَغَيْرَ مَعْرُوشَاتٍ﴾ ما يعرش من الكرم وغير ذلك)، هو كما قال، وقيل: معروشات مرفوعات على العرائش وقيل: ما يقوم على ساق، ﴿وَغَيْرَ مَعْرُوشَاتٍ﴾: ما يبسط على وجه الأرض.\n(ص) قوله: (ما يحمل عليها) أسنده ابن المنذر، عن علي بن أبي طلحة، عنه (^٥) يريد من إبل وخيل وبغال وحمير وكل ما حمل عليه. هذا\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص (٨).\n(^٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٣، عن ابن عمر إلى الطبراني وابن مردويه وعن أسماء بنت يزيد كذلك، وعن ابن عباس إلى ابن الضريس، وعن علي إلى البيهقي في \"الشعب\" والخطيب في \"تاريخه\".\nورواية علي هذِه وقفت عليها في \"الشعب\" ٢/ ٤٧٠، وفي \"تاريخ بغداد\" ٧/ ٢٧١. ورواية اين عباس وقفت عليها في \"الكبير\" للطبراني ١٢/ ٢١٥ (١٢٩٣٠٨) ورواية ابن عمر في \"المعجم الصغير\" ١/ ١٤٥ (٢٢٠) و\"الحلية\" لأبي نعيم ٢/ ٤٤.\nورواية أسماء بنت يزيد في \"المعجم الكبير\" ٢٤/ ١٧٨ (٤٤٩) وفي أسانيدها كلام، فلتراجع.\n(^٣) في \"تفسير ابن أبي حاتم\" ١٤/ ١٢٧٣ عن عطاء الخراساني عنه.\n(^٤) \"معاني القرآن\" ٢/ ٢٣٥ - ٢٣٦.\n(^٥) انظر \"الدر المنثور\" ٣/ ٩٥.","vol":"22","page":322},{"text":"قول جماعة وقال الضحاك: الحمولة من الإبل والبقر (^١)، وقيل: هي الإبل التي تطيق الحمل.\nواختلف في الفرش، فقيل: صغار الإبل، وقيل: الغنم، وقال ابن فارس: الحمولة: الإبل بأثقالها، والفرش من الأنعام: التي لا تصلح إلا للذبح (^٢).\n(ص) (﴿وَلَلَبَسْنَا﴾ لشبهنا). هذا رواه ابن المنذر، عن ابن عباس.\n(ص) (﴿وَيَنْئَوْنَ﴾ يتباعدون). رواه ابن أبي حاتم من حديث عطاء، عنه (^٣)، زاد الجوزي عنه: نزلت في أبي طالب كان ينهى عن أذى نبيه ويتباعد عنه. وفي رواية الوالبي عنه: نزلت فى كفار مكة ينهون الناس عن اْتباعه، ويتباعدون بأنفسهم عنه.\n(ص) (﴿وأُبْسِلُواْ﴾: أفضحوا، ﴿تُبْسَلَ﴾ تفضح). رواه ابن المنذر عن علي، عن ابن عباس أيضا، وقال الإسماعيلي: ﴿أبسلوا﴾: أسلموا، ولا معنى لقوله: فضحوا؛ لقوله:\n(وإبسالي) (^٤) بني بغير جرم … بعوناه ولا بدم مراق\nولما ذكر ابن التين قوله: (﴿وأُبْسِلُواْ﴾: أفضحوا) قال: وقال أيضا: (أُسلِمُوا)، وقيل: أهلكوا، وقيل: ارتهنوا، وقيل: جيزوا. وهي متقاربة، ومعنى أُسلموا: أي بعلمهم لا يقدرون على التخلص (^٥)،\n_________\n(^١) رواه الطبري في \"تفسيره\" ٥/ ٣٧٣ (١٤٠٦٦).\n(^٢) \"مجمل اللغة\" ١/ ٢٥٢ مادة [حمل] ٣/ ٧١٥ مادة [فرش].\n(^٣) \"تفسير ابن أبي حاتم\" ١٤/ ١٢٧٨ (٧٢٠٧) من طريق علي بن أبي طلحة، عن ابن عباس.\n(^٤) بهامش الأصل كتب: كذا أنشده الجوهري: وإبسالي.\n(^٥) انظر \"معاني القرآن\" للزجاج ٢/ ٢٦١.","vol":"22","page":323},{"text":"ومنه استبسل فلان للموت، وأنشد لعوف بن الأحوص فذكر البيت السالف، ومعنى بعوناه بالعين غير معجمة، أي: جنيناه، والبَعْو (^١): الجناية.\n(ص) (﴿بَاسِطُواْ أَيْدِيهِمْ﴾ البسط: الضرب)، هذا أسنده ابن أبي حاتم عن ابن عباس أيضًا (^٢).\n(ص) (﴿اسْتَكْثَرْتُمْ﴾: أضللتم كثيرًا)، هو كما قال.\n(ص) (﴿مِمَّا ذَرَأَ مِنَ الْحَرْثِ﴾ جعلوا لله من ثمراتهم وأموالهم نصيبا، وللشيطان والأوثان نصيبا، ﴿أَمَّا اشْتَمَلَتْ﴾ يعني: ما تشتمل على ذكر أو أنثى، فَلِمَ تُحِلّون بعضا وتحرمون بعضًا؟ ﴿مَسْفُوحًا﴾ مهراقًا ﴿وَصدَفَ﴾: أعرض (أبلسوا) (^٣) أويسوا، (وأبسلوا): أسلموا، ﴿سَرْمَدًا﴾ دائمًا) هذا كله أسنده ابن المنذر إلى ابن عباس.\n(ص) (﴿اسْتَهْوَتْهُ﴾ أضلته).\n(ص) (﴿يَمْتَرُونَ﴾: يشكون. ﴿وَقْرًا﴾ صمما، وأما الوقر فالحمل. ﴿أَسَاطِيرُ﴾ واحدها أسطورة وإسطارة، وهي الترهات) أي: الأباطيل جمع ترهة. قاله أبو زيد، وأُسطورة بضم الهمزة، وإسطارة بكسرها.\n(ص) (﴿الْبَأْسَاءِ﴾ من البأس، ويكون من البؤس)، أي: الفقر وسوء الحال، وقيل البؤس: الضر، والبأس: القتال، ذكره الداودي.\n(ص) (﴿وَإِنْ تَعْدِلْ﴾: تقسط) كذا قال، والذي يظهر أن المراد: وإن تَفْدِ كل فداء، والعدل: الفدية، وقد صرح به في \"الكشاف\" (^٤).\n_________\n(^١) في الأصل: ولا البَعْو.\n(^٢) \"تفسير ابن أبي حاتم\" ٤/ ١٣٤٨ (٧٦٣٥).\n(^٣) في الأصل: أبسلوا.\n(^٤) \"الكشاف\" ٢/ ١٠٣.","vol":"22","page":324},{"text":"(ص) ﴿الصُّورِ﴾ جمع صورة كقولك: سورة وسور)، هذا قول أهل اللغة، والذي ذكره المفسرون أن الصور قرن ينفخ فيه إسرافيل.\n(ص) (﴿مَلَكُوتَ﴾: ملك، مثل: رهبوت خير من رحموت، وتقول ترهب خير من أن ترحم ﴿جَنَّ﴾ أظلم، ﴿تَعَالَى﴾: على، (تعدلون): تجعلون له عدلا).\n(﴿حُسْبَانًا﴾ حسابا)، أي: جمع حساب، (يقال: على الله حسبانه، أي: حسابه ويقال ﴿حُسْبَانًا﴾: مرامي و﴿رُجُومًا لِلشَّيَاطِينِ﴾)، قلت: يسيران بحساب معلوم لإتمامه.\n(ص) (﴿فَمُسْتَقَرٌّ﴾ في الصلب ﴿وَمُسْتَوْدَعٌ﴾ في الرحم)، أسنده ابن أبي حاتم، عن إبراهيم بن محمد ابن الحنفية (^١)، وذكره ابن عزير، والذي ذكره أكثر المفسرين عكسه، حتى قال سعيد بن جبير: قال لي ابن عباس: هل تزوجت؟ قلت: لا، قال: إن الله سبحانه يستخرج من ظهرك ما استودعه فيه (^٢).\nوقال الحسن: مستقر في القبر، ومستودع في الدنيا، يوشك أن يلحق بصاحبه (^٣).\nوقال ابن مسعود: المستقر: الرحم، والمستودع: الأرض التي يموت بها (^٤).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٤/ ١٣٥٦ (٧٦٣٥).\n(^٢) رواه بنحوه عبد الرزاق في \"المصنف\" ٧/ ١٤٧ (١٢٥٨١) والطبري في \"التفسير\"\n٥/ ٢٨٣ (١٣٦٣٦)، و\"الحاكم\" ٢/ ١٦٠ وأصله سيأتي برقم (٥٠٦٩).\n(^٣) رواه الطبري في \"التفسير\" ٥/ ٢٨٦ (١٣٦٦٣).\n(^٤) رواه الطبري في \"التفسير\" ٥/ ٢٨٢ (١٣٦٢١)، والطبراني ٩/ ٢٠٨ (٩٠١٦).","vol":"22","page":325},{"text":"وقيل: مستقر في الأرحام إلى الوقت المؤقت لكم، ومستودع في الأصلاب لم يخلق بعد، قال الزجاج: الأكثر في القراءة فتح القاف، وقد قرئ بكسرها (^١)، ومستودع بالفتح لا غير، وجائز أن يكون معناه: مستقر في الدنيا موجود، ومستودع في الأصلاب لم يخلق بعد. وجائز أن يكون مستقر في الأحياء، ومستودع في الثرى.\n(ص (القنو: العِذق، والاثنان قنوان، والجماعة أيضا قنوان، مثل صنو وصنوان).\nأسند ابن المنذر عن قتادة: القنو: العِذق، وأسند ابن أبي حاتم عن ابن عباس: القنوان الدانية: قصار النخل المتدانية عذوقها بالأرض (^٢).\n_________\n(^١) قرأها بالكسر ابن كثير وأبو عمرو. انظر \"الحجة\" للفارسي ٣/ ٣٦٤، \"الكشف\" ١/ ٤٤٢.\n(^٢) \"تفسير ابن أبي حاتم\" ٩/ ١٣٥٤ (٧٧٠٥).","vol":"22","page":326},{"text":"<span data-type='title' id=toc-2659>١ - [باب] قوله: ﴿وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ﴾ [الأنعام: ٥٩]</span>\n٤٦٢٧ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَفَاتِحُ الْغَيْبِ خَمْسٌ: إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ، وَيُنَزِّلُ الْغَيْثَ، وَيَعْلَمُ مَا فِي الأَرْحَامِ، وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا، وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ، إِنَّ اللهَ عَلِيمٌ خَبِير». [انظر: ١٠٣٩ - فتح: ٨/ ٢٩١]\nذكر فيه حديث سَالِمِ، عَنْ أَبِيهِ أَنه - ﵇ - قَالَ: \"مَفَاتِيحُ الغَيْبِ خَمْسٌ .. \" الحديث سلفَ في آخر الاستسقاء من حديث عبد الله بن دينار، عن ابن عمر مرفوعا، ويأتي في سورة الرعد ولقمان والاعتصام (^١).\nورواه عبد الرزاق في \"تفسيره\"، عن معمر، عن الزهري، عن عبيد الله ابن عبد الله، عن أبيه، عن رسول الله - ﷺ - نحوه (^٢).\nوالمفاتح: جمع مَفْتَح وهو المفتاح، وقيل: جمع مِفْتح، وهو القرن، أي: عنده الوصلة إلى علم الغيب، وكل ما لا يعلم إذا استعلم يقال فيه: افتح عليَّ، وعبارة السدي: خزائن الغيب (^٣)، ومقاتل: غيب العذاب متى ينزل بكم (^٤).\n_________\n(^١) سيأتي برقم (٤٦٩٧) كتاب: التفسير، باب: قوله: ﴿اللهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَى﴾، وبرقم (٤٧٧٨) باب: قوله: ﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾، وبرقم (٧٣٧٩) كتاب: التوحيد، باب: قول الله تعالى: ﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦)﴾.\n(^٢) \"تفسير عبد الرزاق\" ٢/ ٨٨ (٢٢٩٧).\n(^٣) رواه الطبري في \"تفسيره\" ٥/ ٢١٠ (١٣٣٠٨).\n(^٤) ذكره عنه البغوي في \"التفسير\" ٣/ ١٥٠.","vol":"22","page":327},{"text":"وعبارة غيرهما: ما غاب عن ابن آدم من خزائن الأرض والرزق والمطر والئواب.\nوما أحسن من قال: إنه الشقاوة والسعادة.\nوقيل: أي: عنده معرفة المطر يفتحه ليخلقه، وقيل: عواقب الأعمال وخواتم الأعمال.\nوقيل: هي ما لم يكن بعد أنه يكون ثم لا يكون، وما يكون كيف يكون.\nولما كانت المفاتح يوصل بها إلى ما في المخازن المستوثق منها بالإغلاق والإقفال، ومن علم مفاتحها وكيف يفتح توصل إلى علم المغيبات كمن عنده مفاتح أقفال المخازن، وهو عالم بفتحها.\nومفاتح الغيب خمس -كما ذكر في الحديث- لا يعلمها إلا الله، وذكر عن الطبري أنه استدل بأحاديث لا يحتج بمثلها في الأحكام أنه بقي من الدنيا من الهجرة نصف يوم من أيام الآخرة، وهو خمسمائة عام، قال: وتقوم الساعة، ويعود الأمر إلى ما كان عليه قبل أن يكون شيء غير الباري ولا يبقى غير وجهه (^١). وهذا عجيب منه، والمشاهدة تدفعه.\nوقال الداودي: إنه كفر ظاهر لا يحتمل تأويلا، وجعل يذكر في كتابه ما رواه المتركون ويؤول ظاهر القرآن والسنن الثابتة التي تخالف حكايته، انتهى.\nوليس في كلام الطبري نفي البعث، وإنما قال: يبقى الأمر كما كان قبل أن يكون شيء، لعله يريد: ثم يكون البعث والحساب.\n_________\n(^١) \"تاريخ الطبري\" ١/ ١٨، ٤٢.","vol":"22","page":328},{"text":"فائدة:\nروى الطبري أن الرشيد رأى في منامه ملكا أو نبيا، فسأله عن وقت موته، فأشار بأصابعه الخمس، فعبره بعضهم بالشهور، وبعضهم بالسنين، وبعضهم بالأيام، وفسره أبو يوسف القاضي بما في \"الإبانة\" (^١) وقال: إنه إشارة إليه أن الله عنده علم الساعة .. إلى آخرها. فكأنه قال: هذا من العلوم التى لا يعلم حقيقتها إلا الله، فسري عنه.\n_________\n(^١) غير منقوطة في الأصل فلعلها ما أثبتناه.","vol":"22","page":329},{"text":"<span data-type='title' id=toc-2660>٢ - [باب] قَوْلِهِ: ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا﴾ إلى قوله: ﴿يَفْقَهُونَ﴾ [الأنعام: ٦٥] الآيَةَ</span>\n﴿يَلْبِسَكُمْ﴾ [الأنعام: ٦٥]: يَخلِطَكُمْ مِنَ الالْتِبَاسِ. ﴿يَلْبِسُواْ﴾ [الأنعام: ٨٢]: يَخْلِطُوا. ﴿شِيَعًا﴾ [الأنعام: ٦٥]: فِرَقًا.\n\n٤٦٢٨ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ﴾ [الأنعام: ٦٥] قَالَ رَسُولُ اللهِ - ﷺ -: «أَعُوذُ بِوَجْهِكَ». قَالَ: ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ قَالَ: «أَعُوذُ بِوَجْهِكَ ﴿أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ﴾ قَالَ رَسُولُ اللهِ - ﷺ -: «هَذَا أَهْوَنُ». أَوْ «هَذَا أَيْسَرُ». [٧٣١٣، ٧٤٠٦ - فتح: ٨/ ٢٩١]\nثم ساق حديث جابر عن شيخه أبي النعمان -هو محمد بن الفضل عارم السالف- قال: لَمَّا نَزَلَتْ هذِه الَايَةُ ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ﴾ قَالَ رَسولُ اللهِ - ﷺ -: \"أَعُوذُ بِوَجْهِكَ\". قَالَ: ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ قَالَ: \"أَعُوذُ بِوَجْهِكَ\". ﴿أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ﴾ قَالَ رَسُولُ اللهِ - ﷺ -: \"هذا أَهْوَنُ\". أَوْ قال \"هذا أَيْسَرُ\".\nالشرح:\nهذا الحديث يأتي في التوحيد والاعتصام، وأهمل خلف الاعتصام، وقوله: (﴿شِيَعًا﴾ فرقا)، أي: مختلفة لا متفقة، وقال ابن عباس: ﴿مِنْ فَوْقِكُمْ﴾: الرجم ﴿مِنْ تَحْتِ أَرْجُلِكُمْ﴾: الخسف، أي: كقارون، وإغراق آل فرعون، والأول كالحجارة المرسلة على قوم لوط وأصحاب الفيل (^١).\n_________\n(^١) ذكره ابن الجوزي في \"تفسيره\" ٣/ ٥٩.","vol":"22","page":330},{"text":"وكالماء المنهمر الذي نزل لإغراق قوم نوح. وقيل: ﴿مِنْ فَوْقِكُمْ﴾ من أكابركم، وسلاطينكم ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ من سفلتكم وعبيدكم (^١). وقيل ﴿مِنْ فَوْقِكُمْ﴾ حبس المطر ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ منع النبات.\nوقوله: ﴿وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ﴾ يعني: الفتن والاختلاف، قاله مجاهد (^٢).\nوقوله - ﵇ -: \"هذا أهون -أو- أيسر\" أي لأن الفتن بين المخلوقين وعذابهم أهون من عذاب الله، وبالفتن ابتليت هذِه الأمة وذلك أنه - ﵇ - سأل ألا يظهر على أمته عدو من غيرهم فأعطيها، والثانية فأعطيها، وهذِه فمنعها (^٣). ولعلهم ابتلاهم بذلك؛ ليكفر عنهم.\n_________\n(^١) روى الطبري ٨/ ٢١٨ (١٣٣٥٢، ١٣٣٥٣) بنحوه عن ابن عباس.\n(^٢) رواه الطبري ٥/ ٢٣٩ (١٣٣٥٦).\n(^٣) رواه مسلم (٢٨٩٠) كتاب: الفتن، باب: هلاك هذِه الأمة، من حديث سعد بن\nأبي وقاص.","vol":"22","page":331},{"text":"<span data-type='title' id=toc-2661>٣ - باب ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ [بِظُلْم] (^١)﴾ الآية</span>\n٤٦٢٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ لَمَّا نَزَلَتْ ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] قَالَ أَصْحَابُهُ: وَأَيُّنَا لَمْ يَظْلِمْ؟ فَنَزَلَتْ ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣] [انظر: ٣٢ - مسلم: ٢٩٤ - فتح: ٨/ ٢٩٤]\nذكر فيه حديث عبد الله - ﵁ -: لما نزلت هذِه الآية قال أصحابه: فأينا لم يظلم نفسه؟ فنزلت ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ سلف في الإيمان أوائل الكتاب، وأخرجه أيضًا في أحاديث الأنبياء، ويأتي في تفسير سورة لقمان، وفي استتابة المرتدين (^٢).\nوالمراد بالظلم في الآية: الشرك.\nوفيه: أن المعاصي لا توجب الخلود ولا تمنع دخول الجنة.\n_________\n(^١) وردت في الأصل: بسوء، والمثبت من \"اليونينية\".\n(^٢) سلف برقم (٣٣٦٠) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾، وسيأتي برقم (٤٧٧٦) باب: ﴿لَا تُشْرِكْ بِاللهِ﴾، وبرقم (٦٩١٨) باب: إثم من أشرك ..","vol":"22","page":332},{"text":"<span data-type='title' id=toc-2662>٤ - باب قَوْلِهِ: ﴿وَيُونُسَ وَلُوطًا وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ﴾</span>\n٤٦٣٠ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَبِي الْعَالِيَةِ، قَالَ: حَدَّثَنِي ابْنُ عَمِّ نَبِيِّكُمْ -يَعْنِي: ابْنَ عَبَّاسٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى». [انظر: ٣٣٩٥ - مسلم: ٢٣٧٧ - فتح: ٨/ ٢٩٤]\n\n٤٦٣١ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا سَعْدُ بْنُ إِبْرَاهِيمَ، قَالَ: سَمِعْتُ حُمَيْدَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى». [انظر: ٣٤١٥ - مسلم: ٢٣٧٦ - فتح: ٨/ ٢٩٤]\nذكر فيه حديث أبي العالية رفيع بن مهران عن ابن عباس ﵄، عن النبي - ﷺ -، قال: \"ما ينبغي لعبد أن يقول: أنا خير من يونس بن متى\".\nوحديث أبي هريرة: \"ما ينبغي لعبد أن يقول: أنا خير من يونس بن متى\".\nوقد سلف مع جوابه وأخرجهما في أحاديث الأنبياء. وكذا مسلم، وأخرج الأول في التوحيد (^١).\n_________\n(^١) سيأتي برقم (٧٥٣٩) باب: ذكر النبي - ﷺ - وروايته عن ربه.","vol":"22","page":333},{"text":"<span data-type='title' id=toc-2663>٥ - [باب] قَوْلِهِ: ﴿أُولَئِكَ الَّذِينَ [هَدَى] (^١) اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾</span>\n٤٦٣٢ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي سُلَيْمَانُ الأَحْوَلُ أَنَّ مُجَاهِدًا أَخْبَرَهُ: أَنَّهُ سَأَلَ ابْنَ عَبَّاسٍ: أَفِي «ص» سَجْدَةٌ؟ فَقَالَ: نَعَمْ. ثُمَّ تَلَا ﴿وَوَهَبْنَا﴾ [الأنعام: ٨٤] إِلَى قَوْلِهِ: ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠] ثُمَّ قَالَ: هُوَ مِنْهُمْ. زَادَ يَزِيدُ بْنُ هَارُونَ، وَمُحَمَّدُ بْنُ عُبَيْدٍ، وَسَهْلُ بْنُ يُوسُفَ، عَنِ الْعَوَّامِ، عَنْ مُجَاهِدٍ قُلْتُ لاِبْنِ عَبَّاسٍ؛ فَقَالَ نَبِيُّكُمْ - ﷺ - مِمَّنْ أُمِرَ أَنْ يَقْتَدِىَ بِهِمْ. [انظر: ٣٤٢١ - فتح: ٨/ ٢٩٤]\nوذكر فيه حديث ابن عباس ﵄: في سجدة ﴿ص﴾ وقد سلف في بابه مع الكلام عليه ويأتي في تفسير ﴿ص﴾ (^٢) وسلف في أحاديث الأنبياء، وزيادة العوام هنا عن مجاهد أسندها في سورة ﴿ص﴾ وهي سجدة شكر عندنا.\nوفي قوله: (﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾) دلالة أن شرع من قبلنا شرع لنا ما لم يُنسخ.\nوقيل: أمر بالاقتداء بهم في العقائد فقط. والهاء في ﴿اقْتَدِهْ﴾ للسكت؛ لئلا يتوقف على متحرك. واختلفوا إذا وصل؛ فقرأ حمزة والكسائي (اقْتَدِ) بحذف الهاء. والباقون بإثباتها ساكنة. وابن عامر من بينهم كسرها. وروى هشام عنه مدها وقصرها (^٣).\nوالهدى هنا: السنة.\n_________\n(^١) وردت في الأصل: هداهم، والمثبت من \"اليونينية\".\n(^٢) سيأتي برقم (٤٨٠٦)، (٤٨٠٧).\n(^٣) انظر: \"حجة القراءات\" ص (٢٦٠).","vol":"22","page":334},{"text":"<span data-type='title' id=toc-2664>٦ - [باب] قَوْله: ﴿وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا﴾ الآية</span>\nقَالَ ابن عَبَّاسٍ: ﴿كُلَّ ذِي ظُفُرٍ﴾ [الأنعام: ١٤٦]: البَعِيرُ وَالنَّعَامَةُ. ﴿الْحَوَايَا﴾ [الأنعام: ١٤٦] المباعر. وَقَالَ غَيْرُهُ: ﴿هَادُوا﴾ [الأنعام: ١٤٦] صَارُوا يَهُودا، و﴿هُدْنَآ﴾ [الأعراف: ١٥٦] تُبْنَا. وهَائِدٌ: تَائِبٌ.\n\n٤٦٣٣ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، قَالَ عَطَاءٌ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄، سَمِعْتُ النَّبِيَّ - ﷺ - قَالَ: «قَاتَلَ اللهُ الْيَهُودَ، لَمَّا حَرَّمَ اللهُ عَلَيْهِمْ شُحُومَهَا جَمَلُوهُ ثُمَّ بَاعُوهُ فَأَكَلُوهَا».\nوَقَالَ أَبُو عَاصِمٍ، حَدَّثَنَا عَبْدُ الْحَمِيدِ، حَدَّثَنَا يَزِيدُ، كَتَبَ إِلَيَّ عَطَاءٌ، سَمِعْتُ جَابِرًا، عَنِ النَّبِيِّ - ﷺ. [انظر: ٢٢٣٦ - مسلم: ١٥٨١ - فتح: ٨/ ٢٩٥]\nالشرح:\nما ذكره عن ابن عباس أسنده ابن المنذر من حديث علي بن أبي طلحة عنه، وهو قول المفسرين.\nقال قتادة: وهو من الطير ما لم يكن مشقوق الظفر نحو البط وشبهه (^١). وهو عند أهل اللغة من الطير ما كان ذا مخلب، ودخل في ذا ما يصطاد بظفره من الطير، وجميع أنواع الكلاب والسباع والسنانير واختاره الزجاج (^٢) أنها ذوات الظلف كالإبل، وما ليس بذي أصابع ومنفرجة كالأوز والبط.\n_________\n(^١) رواه الطبري ٥/ ٣٨٢ (١٤١٠٢) وفيه: وكل شيء ليس بمشقوق الأصابع.\n(^٢) \"معاني القرآن\" ٢/ ٣٠١.","vol":"22","page":335},{"text":"وقال ابن زيد: وذوات الظفر الإبل فقط (^١). وقال القتبي: هو كل ذي مخلب من الطير وحافر من الدواب، وحكاه عن بعض المفسرين وقال: سمي الحافر ظفرًا على الاستعارة (^٢).\nوالشحوم: شحوم الثرب -وهو المِعَى- وقيل: الذي لم يختلط بعظم، وقيل: شحوم الكلى.\nوالظفر بضم الظاء والفاء، وقرأ الحسن بكسر الظاء وإسكان الفاء، وقرأ أبو السمَّال (^٣) بكسرها، وهي لغة.\nوقوله: (﴿أَوِ الْحَوَايَا﴾: المباعر) وهو من تتمة قول ابن عباس كما سلف من طريق ابن المنذر، وعن الضحاك: الحوايا: المرابض (^٤). وقيل: ما تحويه البطن، واجتمع واستقر. وقيل: بنات اللبن. وقيل: المِعَى والمصارين التي عليها الشحم.\nفصل:\nثم ذكر البخاري حديث عطاء، وهو ابن أبي رباح، عن جابر - ﵁ -؛ عن النبي - ﷺ - قال: \"قاتل الله اليهود، لما حرم الله عليهم شحومها جملوها، ثم باعوها فأكلوها\"\n_________\n(^١) رواه الطبري في \"تفسيره\" ٥/ ٣٨٢ (١٤١٠٦).\n(^٢) \"تأويل مشكل القرآن\" ص ١٥٣.\n(^٣) ورد بهامش الأصل: أبو السمَّال بفتح السين المهملة، ثم ميم مشددة، وفي آخره لام واسمه قعنب أبو سمية، عدوي مقرئ بصري له حروف شاذة لا يعتمد على نقله ولا يوثق به قاله الذهبي في \"ميزانه\" في الكنى. ا. هـ. [\"الميزان\" ٦/ ٢٠٨ (١٠٢٦٩) وفيه أن اسمه معتب].\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٥/ ١٤١١ (٨٠٣٧).","vol":"22","page":336},{"text":"وقال أبو عاصم: ثنا عبد الحميد، وهو ابن جعفر فذكره. سلف ذلك كله قبل السلام (^١)، وادعى ابن التين أنه وقع هنا لحومها بدل شحومها وأنه غلط والذي رأيناه شحومها فقط؛ كما أسلفناه. وأجملوه: أذابوه، يقال: أجملته وجملته وجملت بمعنى أذبت.\n_________\n(^١) عليها في الأصل: (كذا)، وفي الهامش: ما في الأصل فيه نظر، وتطريف هذا الحديث فيها خرجه في البيوع والمغازي عن قتيبة، عن الليث، عن يزيد بن أبي حبيب، عن عطاء، عن جابر، وفي التفسير -هذا المكان- عن عمرو بن خالد، عن الليث ببعضه: \"قاتل الله اليهود\" إلخ، وفي البيوع: وقال أبو عاصم: ثنا عبد الحميد بن جعفر عن يزيد قال: كتب إليَّ عطاء. فذكره.","vol":"22","page":337},{"text":"<span data-type='title' id=toc-2665>٧ - باب قَوْلِهِ: ﴿وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ﴾</span>\n٤٦٣٤ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: «لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، وَلِذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا شَيْءَ أَحَبُّ إِلَيْهِ الْمَدْحُ مِنَ اللهِ، لِذَلِكَ مَدَحَ نَفْسَهُ». قُلْتُ: سَمِعْتَهُ مِنْ عَبْدِ اللهِ؟ قَالَ: نَعَمْ. قُلْتُ وَرَفَعَهُ؟ قَالَ نَعَمْ. [٤٦٣٧، ٥٢٢٠، ٧٤٠٣ - مسلم: ٢٧٦٠ - فتح: ٨/ ٢٩٥]\nذكر حديث عَمْرٍو -يعني: ابن مرة- عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: \"لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، وَلِذَلِكَ حَرَّمَ الفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا شَيْءَ أَحَبُّ إِلَيْهِ المَدْحُ مِنَ اللهِ، لِذَلِكَ مَدَحَ نَفْسَهُ\". قُلْتُ: سَمِعْتَهُ مِنْ عَبْدِ اللهِ؟ قَالَ: نَعَمْ. قُلْتُ: وَرَفَعَهُ؟ قَالَ نَعَمْ.\nهذا الحديث يأتي في تفسير سورة الأعراف والتوحيد والنكاح، وأخرجه مسلم، والترمذي والنسائي (^١).\nالشرح:\nقال قتادة: في قوله: ﴿مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ﴾ ظاهرها وعلانيتها (^٢)، وكانوا يسرون الزنا بالحرة، ويظهرونه بالأمة، وقيل: ﴿مَا ظَهَرَ﴾: الخمر، ﴿وَمَا بَطَنَ﴾: الزنا (^٣)، وعند الماوردي: الظاهر: فعل الجوارح، والباطن: اعتقاد القلب (^٤)، وقيل: هي عامة\n_________\n(^١) الترمذي (٣٥٣٠)، والنسائي في \"الكبرى\" ٦/ ٣٤٢ (١١١٧٣).\n(^٢) رواه الطبري ٥/ ٣٩٢ (١٤١٤٨).\n(^٣) هو قول الضحاك رواه عنه الطبري ٥/ ٣٩٢ (١٤١٥١).\n(^٤) \"تفسير الماوردي\" ٢/ ١٨٦.","vol":"22","page":338},{"text":"في الفواحش ما أعلن منها فأظهر وما بطن فعل سرًّا، وقيل: ﴿مَا ظَهَرَ﴾: ما بينهم وبين الخلق، ﴿وَمَا بَطَنَ﴾: بينهم وبين الخالق، وقيل: ﴿مَا ظَهَر﴾: العناق والقبلة، ﴿وَمَا بَطَنَ﴾: النية.\nوالغيرة -بفتح الغين- الأنفة والحمية، وحكى البكري كسرها. قال النحاس: أن يحمي الرجل زوجته وغيرها من قرابته، ويمنع أن يدخل عليهن أو يراهن غير ذي محرم، وهو ضد الديوث والقُنْذُع. وقال ابن التياني في \"موعبه\": رجل غيران من قوم غيارى -بفتح الغين وضمها. قال صاحب \"المطالع\": معناه: تغير القلب وهيجان الحفيظة بسبب المشاركة في الاختصاص من أحد الفرجين بالآخر، هذا في حق الآدميين، وأما في حق الله تعالى فقد جاء مفسرًا من كلام نبيه عليه أفضل الصلاة والسلام: \"وغيرة الله أن يأتي المرء ما حرم الله عليه\" (^١)، أي: غيرته منعه وتحريمه، ولما حرم الله تعالى الفواحش وتوعد عليها، وصفه - ﵇ - بالغيرة، قال: \"من غيرته أن حرم الفواحش\".\nوحب الله المدح ليس من جنس ما نفعل من حب المدح، وإنما الرب تعالى أحب الطاعات ومن جملتها مدحه ليثيب على ذلك، فينتفع المكلف لا لينتفع هو بالمدح ونحن نحب المدح لننتفع به ويرتفع قدرنا في قومنا، فظهر أن من غلط العامة قولهم: إذا كان الله يحبه فكيف لا نحبه نحن، نبه على ذلك ابن عقيل.\n_________\n(^١) سيأتي برقم (٥٢٢٣) كتاب: النكاح، باب: الغيرة.","vol":"22","page":339},{"text":"<span data-type='title' id=toc-2666>٨ - [باب] قَوْلِهِ: ﴿هَلُمَّ شُهَدَاءَكُمُ﴾ [الأنعام: ١٥٠]</span>\nلُغَةُ أَهْلِ الحِجَازِ: هَلُمَّ لِلْوَاحِدِ وَالِاثْنَيْنِ وَالْجَمِيعِ.\nهو قول أبي عبيدة، زاد: وأهل نجد يقولون للواحد: هلم، وللمرأة: هلمي، وللاثنين: هلما، والقوم: هلموا، والنساء: هلمن (^١).\nقال أبو البقاء: فعلى الأول يكون اسمًا للفعل وبنيت؛ لوقوعها وقوع الأمر المبني، ومعناها: أحضروا شهداءكم، وعلى الثاني يكون فعلًا (^٢)، وقال ابن مالك: إذا كانت متعدية تكون بمعنى: هاتوا، وإذا كانت غير متعدية فتكون بمعنى: تعال.\n_________\n(^١) \"مجاز القرآن\" ١/ ٢٠٨.\n(^٢) \"التبيان في إعراب القرآن\" ١/ ٣٦٣.","vol":"22","page":340},{"text":"<span data-type='title' id=toc-2667>٩ - [باب] ﴿وَكِيلٌ﴾ [الأنعام: ١٠٢]</span>\nحَفِيظٌ وَمُحِيطٌ بِهِ.\n﴿قُبُلًا﴾ [الأنعام: ١١١]: جَمْعُ قَبِيلٍ، وَالْمَعْنَى: أَنَّهُ ضُرُوبٌ لِلْعَذَابِ، كُلُّ ضَرْبٍ مِنْهَا قَبيلٌ. ﴿زُخْرُفَ الْقَوْلِ﴾ [الأنعام: ١١٢]: كُلُّ شَيْءٍ حَسَّنْتَهُ وَوَشَّيْتَهُ وَهُوَ بَاطِلٌ، فَهْوَ زُخْرُفٌ. ﴿وَحَرْثٌ حِجْرٌ﴾ [الأنعام: ١٣٨]: حَرَامٌ، وَكُلُّ مَمْنُوعٍ فَهْوَ حِجْرٌ مَحْجُورٌ، وَالْحِجْرُ: كُلُّ بِنَاءٍ بَنَيْتَهُ، وَيُقَالُ لِلأُنْثَى مِنَ الخَيْلِ: حِجْرٌ. وَيُقَالُ لِلْعَقْلِ: حِجْرٌ وَحِجًى. وَأَمَّا الحِجْرُ: فَمَوْضِعُ ثَمُودَ، وَمَا حَجَّرْتَ عَلَيْهِ مِنَ الأَرْضِ: فَهُوَ حِجْرٌ، وَمِنْهُ سُمِّيَ حَطِيمُ البَيْتِ حِجْرًا، كَأَنَّهُ مُشْتَقٌّ مِنْ مَحْطُومٍ، مِثْلُ قَتِيلٍ مِنْ مَقْتُولٍ، وَأَمَّا حَجْرُ اليَمَامَةِ: فَهْوَ مَنْزِلٌ.\n(ص) «وكيل): حفيظ ومحيط به)، يريد ﴿لَسْتُ عَلَيْكُمْ بِوَكِيلٍ﴾ [الأنعام: ٦٦]، ونزل هذا قبل الأمر بالقتال، وأما قوله: ﴿تَتَّخِذُواْ مِن دُونِى وَكِيلًا﴾ [الإسراء: ٢]، قيل: يكون شريكا، أي: تكون أموركم إليه، وقيل: كافٍ، وقيل: كفيل.\n(ص) (﴿قُبُلًا﴾ جمع قبيل) هو بضم القاف، قال ابن التين: ضبط في بعض الأمهات بكسر القاف وفتح الباء وليس ببين، وإنما يكون جمعًا إذا كان بضم القاف والباء.\nثم قال البخاري: (والمعنى أنه ضروب من العذاب كل ضرب منها قبيل).\nقلت: بمعنى كفيل، أي: لو كفل لهم الملائكة وغيرهم بصحة هذا، لم يؤمنوا، كقوله: ﴿أَوْ تَأْتِيَ بِاللهِ وَالْمَلَائِكَةِ قَبِيلًا﴾ [الإسراء: ٩٢].","vol":"22","page":341},{"text":"وقيل: يجوز أن يكون معنى (قبلا) مقابلًا، مثل: ﴿إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ﴾ [يوسف: ٢٦] ومعنى قِبَلا بكسر القاف وفتح الباء: معاينة (^١)، وقُبُلا استئنافًا.\n(ص) (﴿زُخْرُفَ﴾: كل شيء حسنته أو وشيته وهو باطل فهو زخرف). أصل الزخرف الذهب، ثم جعلوا كل مزين مزخرفًا منه، أو يكون كذهب من زخرف أي من ذهب. وقيل: أصله التزيين، وكذلك قيل للذهب: زخرف.\n(ص) (﴿وَحَرْثٌ حِجْرٌ﴾: حرام، وكل ممنوع فهو حِجْر محجور، والحِجْر: كل بناء بنيته، ويقال للأنثى من الخيل: حِجْر، ويقال للعقل: حِجْر وحِجى، وأما الحجر: فموضع ثمود، وما حجَّرت عليه من الأرض: فهو حِجْر، ومنه سُمِّيَ حطيم البيت: حِجْرًا، كأنه مشتق من محطوم، مثل قتيل من مقتول، وأما حَجْر اليمامة: فهو منزل)\nقلت: حجر اليمامة -بفتح الحاء- قصبة اليمامة. وحجْر الإنسان بالفتح والكسر. والحجر: الحرام -مثلث الحاء- والكسر أفصح. قاله الجوهري (^٢)، وقرئ بهن في قوله: ﴿وَحَرْثٌ حِجْرٌ﴾ (^٣).\n_________\n(^١) انظر: \"معاني القرآن\" ١/ ٢٠٤، و\"معاني الفراء\" ١/ ٣٥١، و\"معاني الزجاج\" ٢/ ٢٨٣.\n(^٢) \"الصحاح\" ٢/ ٦٢٣.\n(^٣) قرئت هذِه الكلمة بالضم والكسر وقرئت: (حِرْج) بإبدال الراء مكان الجيم. ولم أجد قراءتها بالفتح. انظر \"تفسير الطبري\" ٥/ ٣٥٤ - ٣٥٥، \"المحتسب\" ١/ ٢٣١.","vol":"22","page":342},{"text":"<span data-type='title' id=toc-2668>١٠ - [باب ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا﴾ [الأنعام: ١٥٨]]</span>\n٤٦٣٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا عُمَارَةُ، حَدَّثَنَا أَبُو زُرْعَةَ، حَدَّثَنَا أَبُو هُرَيْرَةَ ﵁ قَالَ قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا رَآهَا النَّاسُ آمَنَ مَنْ عَلَيْهَا، فَذَاكَ حِينَ ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا * لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ﴾ [الأنعام: ١٥٨]. [انظر: ٨٥ - مسلم: ١٥٧ - فتح: ٨/ ٢٩٦]\n\n٤٦٣٦ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتْ وَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، وَذَلِكَ حِينَ ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا﴾ [الأنعام: ١٥٨] \". ثُمَّ قَرَأَ الآيَةَ. انظر: ٨٥ - مسلم: ١٥٧ - فتح: ٨/ ٢٩٧].\nثم ساق البخاري حديث أبي هريرة \"لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا رَاَهَا النَّاسُ آمَنَ مَنْ عَلَيْهَا، فَذَاكَ حِينَ ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا * لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا﴾ [الأنعام: ١٥٨].\nوعنه أيضا: \"لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتْ وَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، وَذَلِكَ حِينَ ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا﴾ [الأنعام: ١٥٨]. ثُمَّ قَرَأَ الآيَةَ.\nوالبخاري روى هذا عن إسحاق بن منصور، وذكر أبو مسعود الدمشقي وأبو نعيم أنه الكوسج وفي نسخة من كتاب خلف الواسطي: رواه -يعني: البخاري- عن إسحاق بن نصر -يعني: السعدي،","vol":"22","page":343},{"text":"ولمسلم: \"ثلاث إذا خرجن لا ينفع نفسًا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرًا: طلوع الشمس من مغربها، والدجال، ودابة الأرض\" (^١).\nقال ابن مسعود: يطلع معها القمر في وقت واحد كأنهما بعيران، ثم قرأ: ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ [القيامة: ٩] (^٢).\nواختلف في أوائل الآيات، ففي مسلم عن ابن عمرو: \"أول الآيات طلوع الشمس وخروج الدابة وأيهما كانت قبل صاحبتها، فالأخرى على إثرها قريبًا منها\" (^٣)، وروى نعيم بن حماد من حديث إسحاق بن أبي فروة، عن زيد بن أبي عتاب، سمع أبا هريرة - ﵁ - مرفوعًا: \"خمس لا يدرى أيتهن أول الآيات. وأيتهن جاءت لم تنفع نفسًا إيمانها لم تكن آمنت من قبل: طلوع الشمس من مغربها، والدجال، ويأجوج ومأجوج، والدخان، والدابة\" (^٤).\nوقيل: خروج الدجال؛ ويرجحه قوله - ﵇ -: \"إن الدجال خارج فيكم لا محالة\"، فلو كانت الشمس طلعت قبل ذلك من مغربها لم ينفع اليهود إيمانهم أيام عيسى، ولو لم ينفعهم لما صار الدين واحدًا بإسلام من أسلم منهم، فإذا قبض عيسى ومن معه من المؤمنين يبقى الناس حيارى سكارى، فرجع أكثرهم إلى الكفر والضلالة، ويستولي أهل الكفر على من بقي من أهل الإسلام، فعند ذلك تطلع الشمس من مغربها، وعنده يرفع القرآن، ثم يأتي الحبشي الكعبة فيهدمها، ثم\n_________\n(^١) مسلم (١٥٨) كتاب: الإيمان، باب: بيان الزمن الذي لا يقبل فيه الإيمان.\n(^٢) رواه الطبري في \"تفسيره\" ٥/ ٤٠٩ (١٤٢٣٥) وليس فيه قوله: ثم قرأ (وجمع) الآية.\n(^٣) مسلم (٢٩٤١) كتاب: الفتن وأشراط الساعة، باب: في خروج الدجال …\n(^٤) \"الفتن\" ٢/ ٦٥٣ (١٨٣٩).","vol":"22","page":344},{"text":"تخرج الدابة، ثم الدخان، ثم الرياح تلقي الكفار في البحر، ثم النار التي تسوق الناس إلى المحشر، ثم الهدة. أراد أن ذلك أول الآيات العظام، أول الآيات في زمان ارتفاع التوبة والطبع على كل قلب بما هو فيه.\nويروى من حديث أبي هريرة فيما ذكره الثعلبي مرفوعًا في حديث طويل: \"تحبس الشمس عن الناس -حين تكثر المعاصي، ويذهب المعروف- مقدار ليلة تحت العرش، كلما استأذنت ربها من أين تطلع لا تجاب حتى يوافيها القمر صفحة منها، وتستأذن من أين تطلع فلا تجاب حتى يحبسا مقدار ثلاث ليالٍ للشمس وليلتين للقمر، فلا يعرف طول تلك إلا الموحدون، وهم يومئذ قليل، فإذا تم لهما مقدار ثلاث ليالٍ أرسل الله إليهما جبريل يأمرهما أن يرجعا إلى مغاربهما فيطلعا منه ولا ضوء لهما ولا نور فيطلعان أسودين مثل كسوفهما، فذلك قوله: ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ و﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ فإذا بلغوا سرة السماء، أخذ جبريل بغروبهما ويردهما إلى المغرب فلا يغربهما من مغاربهما ولكن يغربهما من باب التوبة ثم يرد المصراعين، ثم يلتئم بابيهما فيصير كأنه لم يكن بينهما صدع، فذلك قوله: ﴿يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا﴾ [الأنعام: ١٥٨] تْم إنهما يكسفان بعد ذلك الضوء والنور ويطلعان ويغربان\".\nوروى نعيم بن حماد من حديث ابن عيينة عن عاصم، سمع زرًا عن صفوان بن عسال يرفعه: \"إن بالمغرب بابًا للتوبة مسيرة عرضه سبعون أو أربعون عامًا لا يغلق حتى تطلع الشمس من مغربها\" ثم تلا هذِه الآية ﴿يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ﴾ الآية. وخرجه الترمذي وصححه (^١).\n_________\n(^١) الترمذي (٣٥٣٦)، \"الفتن\" ٢/ ٦٥٦ (١٨٥٠).","vol":"22","page":345},{"text":"وروى الطبراني في \"الأوسط\" بسند فيه ابن لهيعة من حديث عبد الله بن عمرو مرفوعًا: \"إذا طلعت الشمس من مغربها خر إبليس ساجدًا ينادي: إلهي مرني أن أسجد لمن شئت، فيجتمع إليه زبانيته، فتقول: ما هذا التضرع؟ فيقول: إني سألت ربي أن ينظرني إلى يوم الوقت المعلوم، وهذا الوقت المعلوم، ثم تخرج دابة الأرض من صدع في الصفا فأول خطوة تضعها بأنطاكية، ثم تأتي إبليس فتلطمه\" ثم قال: لا يروى هذا الحديث عن عبد الله إلا بهذا الإسناد، وتفرد به عثمان بن سعيد (^١).\nوروى ابن خالويه في \"أماليه\" من حديث إسماعيل بن أبي خالد، عن أبي حميد الحميري عنه مرفوعًا \"يبقى الناس بعد طلوع الشمس من مغربها عشرين ومائة سنة\" ورواه نعيم بن حماد في كتابه عن وكيع، عن إسماعيل موقوفًا (^٢)، وذكر نحوه ابن عباس مرفوعًا فيما ذكره ابن النقيب، وروى نعيم من حديث [حماد بن سلمة عن علي بن زيد] (^٣)، عن العريان بن الهيثم سمع عبد الله بن عمرو قال: لا تقوم الساعة حتى تعبد العرب ما كان يعبد آباؤها عشرين ومائة عام بعد نزول عيسى وبعد الدجال (^٤) ومن حديث ابن لهيعة، ثني ابن عمرو: إن الشمس والقمر يجمعان في السماء في منزلة بالعشي، فيكون النهار سرمدًا عشرين سنة (^٥).\n_________\n(^١) \"الأوسط\" ١/ ٣٦ (٩٤).\n(^٢) \"الفتن\" ٢/ ٦٥٦ (١٨٤٩) موقوفًا على عبد الله بن عمرو.\n(^٣) في الأصل: (حماد بن زيد)، والمثبت من \"الفتن\".\n(^٤) \"الفتن\" ٢/ ٥٩٩ (١٦٦٧).\n(^٥) \"الفتن\" ٢/ ٦٥٥ (١٨٤٥) عن ابن لهيعة قال: أعطاني يزيد بن أبي حبيب كتابًا فيه: عن عبد الرحمن بن معاوية سمع عبد الله بن عمر يقول، فذكره.","vol":"22","page":346},{"text":"وفي رواية عنه: يقال للشمس: اطلعي من حيث غربت فمن يومئذ حتى يوم القيامة ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا﴾ (^١) زاد البيهقي في: \"البعث والنشور\" عنه: وهي فيما بلغنا أول الآيات (^٢).\nوروى نعيم عن كثير بن مرة، ويزيد بن شريح، وعمرو بن سليمان قالوا: أخر طلوع الشمس من المغرب يوم واحد (^٣) فقط، فيومئذ يطبع على القلوب بما فيها، وترفع الحفظة والعمل، وتؤمر الملائكة أن لا يكتبوا عملا وتفزع الشمس والقمر خوفا من قيام الساعة (^٤).\nقلت: ووجهه: أنا خُلقنا للعبادة فإذا انقطعت فلا فائدة في القرار.\nوعن وهب: طلوع الشمس الآية العاشرة وهي آخر الآيات، ثم تذهل كل مرضعة عما أرضعت (^٥).\nوعن ابن لهيعة إلى عبد الله مرفوعًا: \"لا تلبثون بعد يأجوج ومأجوج إلا قليلا حتى تطلع الشمس من مغربها، فيقول من لا خلاق له: ما نبالي إذا رد الله علينا ضوءها من حيث ما طلعت من مشرقها أو مغربها، قال: فيسمعون نداء من السماء: يا أيها الذين آمنوا قد قبل منكم إيمانكم ورفع عنكم العمل. ويا أيها الذين كفروا قد أغلق عنكم باب التوبة، وجفت الأقلام، وطويت الصحف فلا يقبل من أحد توبة ولا إيمان إلا من آمن من قبل ذلك، ولا يلد بعد ذلك المؤمن إلا مؤمنا، والكافر إلا كافرًا، ويخر إبليس ساجدًا. يقول لأعوانه: هذِه الشمس قد طلعت من مغربها\n_________\n(^١) \"الفتن\" ٢/ ٦٥٦ (١٨٤٦).\n(^٢) لم أقف عليه في مطبوع \"البعث والنشور\".\n(^٣) كذا بالأصل، وفي \"الفتن\" يومًا واحدًا. وهو أنسب.\n(^٤) \"الفتن\" ٢/ ٦٣٨ (١٧٨٥) مختصرًا.\n(^٥) \"الفتن\" ٢/ ٦٥٣ (١٨٤٠).","vol":"22","page":347},{"text":"وهو الوقت المعلوم، ولا عمل بعد اليوم، وتصير الشياطين ظاهرين في الأرض حتى يقول الرجل: هذا قريني الذي كان يغويني الحمد لله الذي أخزاه وأراحني منه، فلا يزال إبليس ساجدًا باكيا حتى تخرج الدابة فتقتله\" وعن ابن عباس مرفوعا: \"إذا طلعت الشمس من مغربها تذهل الأمهات عن أولادها، ولا تقبل لأحد توبة إلا من كان محسنًا في إيمانه، فإنه يكتب له بعد ذلك كلما كان يكتب له قبل ذلك، ولو أن رجلًا (ابتاع) (^١) فرسًا لم يركب حتى تقوم الساعة من لدن طلوع الشمس من مغربها إلى أن تقوم الساعة\" (^٢).\nوروى ابن المنذر، عن الشعبي قالت عائشة ﵂: إذا خرج أول الآيات طرحت الأقلام وحبست الحفظة، وشهدت الأجساد على الأعمال.\nفصل:\nذكر العلماء أنه إنما لم ينفع نفسًا إيمانها عند طلوع الشمس؛ لأنه خلص إلى قلوبهم ما يخمد به كل شهوة من شهوات النفس، وتفتر كل قوة من قوى البدن، ويصير الناس كلهم لإيقانهم بدنو القيامة في حال من حضره الموت لانقطاع الدواعي إلى أنواع المعاصي عنهم، وبطلانها من أبدانهم فمن تاب في مثل هذِه الحالة لم تقبل توبته كما لا تقبل توبة من حضره الموت كما في الحديث: \"فيها إن الله يقبل توبة العبد ما لم يغرغر\" (^٣) أي بلغت روحه من حلقه وذلك وقت\n_________\n(^١) كذا بالأصل، وفي \"الفتن\" أنتج.\n(^٢) \"الفتن\" ٢/ ٦٥٤ - ٦٥٥ (١٨٤٣)، (١٨٤٤).\n(^٣) رواه الترمذي (٣٥٣٧)، وأحمد ٢/ ١٣٢ من حديث عبد الله بن عمر، وقال الترمذي: هذا حديث حسن غريب.","vol":"22","page":348},{"text":"المعاينة التي يرى فيها مقعده من النار أو من الجنة، فالمشاهدة لطلوع الشمس من مغربها مثله، وعلى هذا ينبغي أن تكون توبة كل من شاهد ذلك أو كان كالمشاهد له، مردودة ما عاش؛ لأن علمه بالله وبنبيه وبوعده قد صار ضرورة فإن امتدت أيام الدنيا -كما بيناه في حديث عبد الله بن عمرو- إلى أن ينسى الناس من هذا الأمر العظيم ما كان ولا يتحدثوا عنه إلا قليلا فيصير الخبر عنهم خاصًّا وينقطع التواتر، فمن أسلم في ذلك الوقت أو تاب قُبِل منه.\nفصل:\nقيل: إن الحكمة في طلوعها من المغرب -فيما حكاه الثعلبي عن عبد العزيز بن يحيى الكلبي- أن إبراهيم - ﵇ - قال لنمروذ: ﴿فَإِنَّ اللهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ﴾ [البقرة: ٢٥٨] وأن الملحدة والمنجمين عن آخرهم ينكرون وقوع ذلك ويقولون: هو غير كائن فيطلعها الله يومًا من المغرب ليري المنكرين قدرته، وأن الشمس في ملكه إن شاء أطلعها من المشرق وإن شاء من المغرب، وعلئ هذا يحتمل أن يكون رد التوبة والإيمان على من آمن وتاب من المنكرين لذلك والمنكرين بخبر الشارع؛ فأما المصدق لذلك فإنه تقبل توبتهم وينفعهم إيمانهم قبل ذلك. وروي عن ابن عباس ﵄ ما يوضحه وهو قوله: لا يقبل من كافر عمل ولا توبة إذا أسلم حين يراها إلا من كان صغيرًا يومئذ فإنه لو أسلم بعد ذلك قُبِل منه ومن كان مذنبًا مؤمنا فتاب من الذنب قُبِل منه.\nوروي عن عمران بن حصين أنه قال: إنما لم يقبل وقت الطلوع؛ لأنه تكون صيحة يهلك فيها كثير من الناس، فمن أسلم أو تاب في","vol":"22","page":349},{"text":"ذلك الوقت أو هلك لم تقبل توبته، ومن تاب بعد ذلك قبلت توبته (^١).\nوقال القرطبي: إنما كان طلوعها مخصوصًا بما ذكر في الحديث؛ لأنه أول تغيير هذا العالم العلوي الذي لم يشاهد فيه تغيير منذ خلقه إلى ذلك الوقت، وأما ما قبله من الايات فقد شوهد ما يقرب من نوعه، فإذا كان ذلك وطبع على كل قلب بما فيه من كفر أو إيمان أخرج الله الدابة ليعرف ما في بواطنهم من كفر أو إيمان فتسمهم ليتعارفوا بذلك، فتقول هذا لهذا: يا مؤمن، وهذا لذاك: يا كافر (^٢).\nوقيل: إنما لم ينفع الإيمان بعد ذلك؛ لأن بعده أول قيام الساعة، فإذا شوهد ذلك وعاش حصل الإيمان الضروري ولم ينفع الإيمان بالغيب الذي نحن مكلفونه. وقال مقاتل: ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا﴾ يعني نفسًا كافرة، فمن كان لم يقبل منه عمله قبل ذلك فإنه لا يقبل منه بعده، ومن كان يُقْبَل قبله [قبل]، (^٣) منه بعد طلوعها، وقد سلف.\n_________\n(^١) هذا الفصل بتمامه من \"تفسير القرطبي\" ٧/ ١٤٦ - ١٤٨.\n(^٢) \"المفهم\" ٧/ ٢٤٢.\n(^٣) زيادة يستقيم ويتضح بها السياق.","vol":"22","page":350},{"text":"<span data-type='title' id=toc-2669>(٧) سورة الأَعْرَافِ</span>\nقَالَ ابن عَبَّاسٍ: (وَرِيَاشًا): المَالُ (الْمُعْتَدِينَ): فِي الدُّعَاءِ وَفِي غَيْرِهِ. ﴿عَفَوا﴾ كَثُرُوا وَكَثُرَتْ أَمْوَالُهُمْ ﴿اْلْفَتَّاحُ﴾: القَاضِي ﴿اْفْتَحْ بَيْنَنَا﴾: اقْضِ بَيْنَنَا. ﴿نَتَقْنَا الْجَبَلَ﴾: رَفَعْنَا (انْبَجَسَتْ): اْنْفَجَرَتْ ﴿مُتَبَّرٌ﴾: خُسْرَانٌ ﴿ءَاسَى﴾: أَحْزَنُ ﴿تَأْسَ﴾ تَحْزَنْ.\nوقَالَ غَيْرُهُ: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾: يَقُولُ مَا مَنَعَكَ أَنْ تَسْجُدَ ﴿يَخْصِفَانِ﴾ أَخَذَا الخِصَافَ مِنْ وَرَقِ الجَنَّةِ، يُؤَلِّفَانِ الوَرَقَ، يَخْصفَانِ الوَرَقَ بَعْضَهُ إِلَى بَعْضٍ. ﴿سَوْآتِهِمَا﴾ كِنَايَةٌ عَنْ فَرْجَيْهِمَا، ﴿وَمَتَاعًا إِلَى حِينٍ﴾ هُوَ هَا هُنَا إلى يَوْمِ القِيَامَةِ، وَالْحِينُ عِنْدَ العَرَبِ مِنْ سَاعَةٍ إِلَى مَا لَا يُحْصَى عَدَدُهَا، الرّيَاشُ وَالرِّيشُ وَاحِدٌ، وَهْوَ مَا ظَهَرَ مِنَ اللِّبَاسِ. ﴿وَقَبِيلُهُ﴾: جِيلُهُ الذِي هُوَ مِنْهُمْ. ﴿ادَّارَكُوا﴾: اجْتَمَعُوا. وَمَشَاقُّ الإِنْسَانِ وَالدَّابَّةِ كُلُّهُمْ يُسَمَّى سُمُومًا وَاحِدُهَا سَمٌّ. وَهْى عَيْنَاهُ وَمَنْخِرَاهُ وَفَمُهُ وَأُذُنَاهُ وَدُبُرُهُ وَإِحْلِيلُهُ. ﴿غَوَاشٍ﴾: مَا غُشُّوا بِهِ. ﴿نَشْرًا﴾: مُتَفَرِّقَةً. ﴿نَكِدًا﴾: قَلِيلًا. ﴿يَغْنَوْا﴾: يَعِيشُوا ﴿حَقِيقٌ﴾: حَقٌّ. ﴿وَاسْتَرْهَبُوهُمْ﴾: مِنَ الرَّهْبَةِ ﴿تَلْقَفُ﴾: تَلْقَمُ. ﴿طَائِرُهُمْ﴾: حَظُّهُمْ. طُوفَانٌ مِنَ السَّيْلِ. وَيُقَالُ لِلْمَوْتِ الكَثِيرِ الطُّوفَانُ. ﴿وَاَلقُمَّلَ﴾ الحُمْنَانُ يُشْبِهُ صِغَارَ الحَلَمِ. عُرُوشٌ وَعَرِيشٌ بِنَاءٌ. ﴿سُقِطْ﴾: كُلُّ مَنْ نَدِمَ فَقَدْ سُقِطَ فِي يَدِهِ، الأَسْبَاطُ قَبَائِلُ بَنِي إِسْرَائِيلَ.","vol":"22","page":351},{"text":"﴿يَعْدُونَ فِي السَّبْتِ﴾ يَتَعَدَّوْنَ لَهُ يُجَاوِزُونَ ﴿تَعْدُ﴾ [الكهف: ٢٨] تُجَاوِزْ. ﴿شُرَّعًا﴾ شَوَارعَ ﴿بَئِيسٍ﴾ شَدِيدٍ، ﴿أَخْلَدَ﴾ قَعَدَ وَتَقَاعَسَ ﴿سَنَسْتَدْرِجُهُمْ﴾ نَأْتِيهِمْ مِنْ مَأْمَنِهِمْ كَقَوْلِهِ تَعَالَى: ﴿فَأَتَاهُمُ اللهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا﴾ ﴿مِّن جِنَّةٍ﴾ مِنْ جُنُونٍ. ﴿أَيَّانَ مُرْسَاهَا﴾: مَتَى خرُوجُهَا ﴿فَمَرَّتْ بِهِ﴾: اسْتَمَرَّ بِهَا الحَمْلُ فَأَتَمَّتْهُ ﴿يَنزَغَنَّكَ﴾: يَسْتَخِفَّنَّكَ، (طَيْفٌ) مُلِمٌ بِهِ لَمَمٌ وَيُقَالُ ﴿طَآئِفٌ﴾ وَهْوَ وَاحِدٌ. ﴿يَمُدُّونَهُمْ﴾ يُزَيِّنُونَ. ﴿وَخِيفَةً﴾ خَوْفًا ﴿وَخُفْيَةً﴾ مِنَ الإِخْفَاءِ، ﴿وَالْآصَالِ﴾ وَاحِدُهَا أَصِيلٌ وَهُوَ مَا بَيْنَ العَصْرِ إِلَى المَغْرِبِ كَقَوْلِهِ: ﴿بُكْرَةً وَأَصِيلًا﴾ [الفرقان: ٥]. [فتح: ٨/ ٢٩٧]\nهي مكية، واستثنى بعضهم منها: ﴿وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ﴾ أي: سل اليهود، وأكثر ما جرى ذكر اليهود بالمدنية. وقيل: إلا ثماني آيات، وقيل: خمس. وقال الكلبي: خمس عشرة.\nوقوله: ﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ﴾ ذكر جماعة أنها نزلت في الخطبة يوم الجمعة فتكون مدنية.\n(ص) (قال ابن عباس: ﴿وَرِيشًا﴾: المال). وفي نسخة: (ورياشا). وهما قراءتان. وهذا التعليق أسنده ابن أبي حاتم من حديث علي بن أبي طلحة عنه (^١). وقوله: (ورياشا) وهي قراءة عاصم وسيدنا رسول الله - ﷺ (^٢)، قال أبو حاتم: رواها عنه عثمان بن عفان، وهي عبارة عن\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٥/ ١٤٥٧ (٨٣٣١).\n(^٢) انظر \"المحتسب\" ١/ ٢٤٦.","vol":"22","page":352},{"text":"سعة الرزق ورفاهية العيش وجود اللبس وقال ابن الأعرابى: الريش: الأكل والشرب، والرياش: المال المستفاد.\nوقال ابن عباس: الريش: المال كما ذكره البخاري. وعنه: اللباس والعيش والنعيم (^١)، يقال: تريش الرجل إذا تمول. وقال ابن زيد: هو الجمال (^٢)، و[قال] (^٣) قطرب: الريش والرياش واحد -وقد ذكره كذلك بعدُ- مثل حل وحلال، ويجوز أن يكون مصدرًا من قول القائل: راشه الله يريشه رياشا. وقال الأخفش: هو الخصب والمعاش. وقال القتبي: الريش والرياش: ما ظهر من اللباس (^٤).\nقال مقاتل: نزلت في ثقيف وبني عامر بن صعصعة وخزاعة وبني مدلج وعامر والحارث بن عبد مناة، قالوا: لا نطوف بالبيت الحرام في الثياب التي نقارف فيها الذنوب ولا نضرب على أنفسنا خباء من وبر ولا صوف ولا شعر ولا أدم، وكانوا يطوفون بالبيت عراة ونساءهم يطفن بالليل.\n(ص) «المعتدين) في الدعاء وفي غيره) هو معطوف على قوله: (وقال ابن عباس) كذا أخرجه الطبري من حديث عطاء الخراسانى عنه أنه لا يحب المعتدين في الدعاء ولا في غيره (^٥).\n(ص) (﴿عَفَوا﴾: كثروا وكثرت أموالهم) أخرجه أيضا من حديث\n_________\n(^١) رواه الطبري في \"تفسيره\" ٥/ ٤٥٧ (١٤٤٣٩)، وابن أبي حاتم في \"تفسيره\" ٥/ ١٤٥٧ (٨٣٣٣).\n(^٢) رواه الطبري ٥/ ٤٥٨ (١٤٤٤٢)، وابن أبي حاتم ٥/ ١٤٥٧ (٨٣٣٥).\n(^٣) في الأصل: (قد).\n(^٤) \"القرطين\" لابن مطرف الكناني ١/ ١٧٦.\n(^٥) الطبري في \"تفسيره\" ٥/ ٥١٥ (١٤٧٨٩).","vol":"22","page":353},{"text":"علي عنه (^١). وقال مقاتل: أشروا وبطروا ولم يشكروا، وأصله من الكثرة، قال - ﵇ - \"أعفو االلحى\" (^٢) وقال قتادة: ﴿عَفَوا﴾ سرُّوا بذلك (^٣).\n(ص) (﴿اَلْفَتَّاحُ﴾: القاضي. ﴿اَفْتَحْ بَيْنَنَا﴾: اقض بيننا) أسنده أيضا كما سلف، وعنه: ما كنت أدري قوله: ﴿رَبَّنَا افْتَحْ﴾ حتى سمعت ابنة ذي يزن تقول لزوجها: تعال أفاتحك. أي: أقاضيك (^٤).\nوقال المؤرج: ﴿افْتَحْ﴾: افصل. قال الفراء: وأهل عمان يسمون القاضي الفاتح والفتاح (^٥)، وذكر غيره أنها لغة مراد.\n(ص) (﴿نَتَقْنَا﴾: رفعنا. ﴿مُتَبَّرٌ﴾: خسران. ﴿ءَاسَى﴾: أحزن. ﴿تَأْسَ﴾: تحزن) أسنده أيضًا (^٦).\nثم قال: (وقال غيره). وهو دال أن ذلك كله من كلام ابن عباس. (﴿أَلَّا تَسْجُدَ﴾ أن تسجد ﴿يَخْصِفَانِ﴾: أخذا الخصاف من ورق الجنة. يؤلفان الورق ويخصفان بعضه إلى بعض) أي: فالخصف الخرز، وهو أن يوضع جلد على جلد ويجمع بينهما بسير. وقال الهروي: أن يطبقا على أيديهما ورقة ورقة.\n(ص) (﴿سَوْءَاتِهِمَا﴾: كناية عن فرجيهما) قال المفسرون: لما بدت سوآتهما طفقا إلى أوراق الجنة فتعالت عنهما ولم يقدروا على الوصول\n_________\n(^١) الطبري ٦/ ٩ (١٤٨٩٢).\n(^٢) سيأتي برقم (٥٨٩٣) كتاب: اللباس، باب: إعفاء اللحى.\n(^٣) الطبري ٦/ ١٠ (١٤٩٠٢).\n(^٤) الطبري ٦/ ٤ (١٤٨٦٧).\n(^٥) \"معاني القرآن\" ١/ ٣٨٥.\n(^٦) الطبري ٦/ ٤٧ (١٥٠٧٠)، ٦/ ٧ (١٤٨٨٣).","vol":"22","page":354},{"text":"إلى شيء منها، فرقت شجرة التين لهما وتهيأت حتى نالا من ورقها ما أرادا، فلذلك جعلها الله تؤتي ثمرها في العام مرتين، وجعل ثمرها ظاهرها وباطنها في الحلاوة سواء، ونزهها عن القشر والنوى وأنبتها في الدنيا كنبتها في الجنة. وقيل: شجرة الموز، فلذلك قوى الله خضرتها في اللون والنعومة، وجعل ثمرها ليس فيه نوى، وهو من أطيب الأغذية ولا يحدث عنه فضل، وجعل شجرها لا ينقطع كلما قطعت واحدة نشأت عنها أخرى. وقيل: كانت شجرة غير معلومة.\n(ص) (﴿وَمَتَّعْنَاهُمْ إِلَى حِينٍ﴾. هو ههنا إلى يوم القيامة، والحين عند العرب من ساعة إلى ما لا يحصى عدده)، هو كما قال، ثم قال: (الرياش والريش واحد)، وقد سلف، قال: (وهو ما ظهر من اللباس).\n(ص) (﴿وَقَبِيلُهُ﴾: جيله الذي هو منهم) قلت: قال غيره: جنوده؛ قال تعالى: ﴿وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ (٩٥)﴾ [الشعراء: ٩٥] وقيل: خيله ورجله؛ قال تعالى: ﴿بِخَيْلِكَ وَرَجِلِكَ﴾ [الإسراء: ٦٤] وقيل: ذريته؛ قال تعالى: ﴿أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ﴾ [[الكهف: ٥٠] وقيل: أصحابه. وقيل: ولده ونسله. وقال الأزهري: القبيل: جماعة ليسوا من أب واحد، وجمعه: قبل، فإذا كانوا من أب واحد فهم قبيلة (^١).\n(ص) (﴿ادَّارَكُوا﴾: اجتمعوا) وعبارة غيره: تلاحقوا، وهو قريب منه.\n(ص) (ومشاق الإنسان والدَّابةِ كلُّها تسمى سمومًا، واحدها سَمٌّ، وهي عيناه ومنخراه وفمه وأذناه ودبره وإحليله.\nقلت: والمراد بـ ﴿حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ﴾ [الأعراف: ٤٠﴾ يدخل البعير في خرم الإبرة.\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٨٧٦ مادة: [قبل].","vol":"22","page":355},{"text":"(ص) (ما غشوا به). قلت: هو جمع غاشية وهي التغطية.\n(ص) (﴿نَشْرًا﴾: متفرقة. ﴿نَكِدًا﴾: قليلا) قلت: أكثرهم: عَسِرا (﴿ويَغْنَوْا﴾: يعيشوا) أخرجه عبد عن قتادة (^١)، وعنه: كأن لم ينعم، رواه عبد الرزاق، عن معمر عنه، ورواه الطبري عن ابن عباس (^٢).\n(ص) (﴿حَقِيقٌ﴾: حق) أي: جدير. (﴿وَاسْتَرْهَبُوهُمْ﴾: من الرهبة) أي: الخوف. (﴿تَلْقَفُ﴾: تلقم. ﴿طَائِرُهُمْ﴾: حظهم. طوفان من السيل، ويقال للموت الكثير: طوفان. ﴿وَاَلقُمَّلَ﴾: الحمنان يشبه صغار الحلم) قلت: قد سلف كذلك في مناقب موسى - ﵇ - (^٣)، والحمنان: قراد. قال الأصمعي: أوله قمقامة صغير جدًا، ثم حمنانة، ثم حلمة ثم عَلّ ثم طِلح (^٤). وذكر ابن عباس أنه السوس الذي يخرج من الحنطة، ذكره ابن جرير وفي رواية أنه الدَّبَى. وعن ابن زيد: البراغيث.\nوقال ابن جبير: هي دواب صغار سود (^٥).\nوقال ابن جرير: وهي عند العرب صغار القردان (^٦). وعند الهروي كبارها. وقيل: دواب أصغر من القمل.\nوقال مجاهد والسدي وغيرهما فيما حكاه الثعلبي: هي الجراد الطيارة التي لها أجنحة. وقال عكرمة: هي بنات الجراد (^٧).\n_________\n(^١) انظر: \"الدر المنثور\" ٣/ ١٩١.\n(^٢) \"تفسير عبد الرزاق\" ١/ ٢٢٠ (٩٢٢)، \"تفسير الطبري\" ٦/ ٧ (١٤٨٨٠).\n(^٣) سلف قبل الحديث (٣٤٠٠) في كتاب: أحاديث الأنبياء، باب: طوفان من السيل.\n(^٤) انظر: \"الصحاح\" ٥/ ٢١٠٤ (حمن).\n(^٥) \"تفسير الطبري\" ٦/ ٣٣ - ٣٤ (١٥٠١١، ١٥٠١٣، ١٥٠٢١، ١٥٠٢٢).\n(^٦) \"تفسير الطبري\" ٦/ ٣٣ - ٣٤.\n(^٧) \"تفسير الطبري\" ٦/ ٣٤ (١٥٠١٩).","vol":"22","page":356},{"text":"وقال عطاء الخراساني: هي القمل، وبه قرأ الحسن بفتح القاف وسكون الميم (^١).\nوقال الفراء: لم يُسمع للقمل واحدة (^٢).\nوقال الأخفش: واحده قملة. وحكى ابن جرير أن القُمَّل دابة تشبه القَمْل تأكله الإبل (^٣).\nوتفسير البخاري السالف هو قول أبي عبيد، ومعناه أنه ضرب من القراد يشبه الحلم يقال: إن الحلمة تتقفى من ظهرها فتخرج منها القمقام وهو أصغر فيما رأيته مما يمشي ويتعلق بالإبل، فإذا امتلأ سقط بالأرض وقد عظم، ثم يضمر حتى يذهب دمه فيكون قرادًا فيتعلق بالإبل ثانية فيكون حمنة.\nقال أبو العالية: أرسل الله الحمنان على دوابهم فأكلتها حتى لم يقدروا على الميرة.\nوقال ابن سيده: القُمَّل: صغار الذر والذبان، قيل: هو شيء صغير له جناح أحمر، وقال أبو حنيفة: هو شيء يشبه الحلم، وهو لا يأكل أكل الجراد ولكن يمتص الحب إذا وقع فيه الدقيق وهو رطب، فتذهب قوته وخيره وهو خبيث الرائحة، وفيه مشابهة من الحلم (^٤).\nقال في \"الجامع\": هو شيء أصغر من الظفر له جناح أحمر وأكدر. وقال أبو يوسف: هو شيء يقع في الزرع ليس بجراد فيأكل السنبلة وهي\n_________\n(^١) انظر: \"المحتسب\" ١/ ٢٥٧.\n(^٢) ذكره عنه الطبري في \"تفسيره\" ٦/ ٣٤.\n(^٣) \"تفسير الطبري\" ٦/ ٣٤.\n(^٤) \"المحكم\" ٦/ ٢٧٠.","vol":"22","page":357},{"text":"غضة قبل أن تخرج فيطول الزرع ولا سنبلة فيه. وقال أبو عمرو: هي بلغة أهل اليمن البرغوث أو دابة تشبهه.\nوقد بسطنا الخلاف هناك وأعدناه هنا لطوله، وهذِه إحدى الآيات التسع يجمعها:\nعصا ويد جراد قمل ودم … ضفادع حجر والبحر والطور\nوقيل: بدل الثلاثة الأخيرة: الطوفان والأخذ بالسنين والنقص، فيزاد بعد الأول: طوفان جدب نقص سنين.\nقال البخاري ﵀: (عروش: بناء) أسنده الطبري عن علي بن أبي طلحة عن ابن عباس: وما كانوا يعرشون (^١).\nوقال مجاهد: يبنون البيوت والمساكن (^٢)، وقيل: يعرشون الكروم: أي يرفعون عرائشها.\n(ص) (﴿سُقِطَ﴾: كل من ندم فقد سقط في يده) هو كما قال، وقد سلف في مناقب موسى.\n(ص) (﴿وَالْأَسْبَاطِ﴾: قبائل بني إسرائيل) قلت: وهو في الأصل شجرة لها أغصان.\n(ص) (﴿يَعْدُونَ﴾: يتعدون يجاوزون. ﴿تعْدُ﴾: تجاوز) هو كما قال (﴿شُرَّعًا﴾: شوارع) أي: ظاهرة على وجه الماء.\n(ص) (﴿بَئِيسٍ﴾: شديد) هو كما قال. (﴿أَخْلَدَ﴾: قعد وتقاعس) أي: اطمأن (﴿سَنَسْتَدْجُهُمْ﴾: نأتيهم من مأمنهم) أي: فيهلكوا (كقوله تعالى: ﴿فَأَتَاهُمُ اللهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا﴾ ﴿مِنْ جِنَّةٍ﴾: من جنون.\n_________\n(^١) \"تفسير الطبري\" ٦/ ٤٥.\n(^٢) \"تفسير مجاهد\" ١/ ٢٤٥.","vol":"22","page":358},{"text":"﴿فَمَرَّتْ بِهِ﴾: استمر بها الحمل. ﴿يَنزَغَنَّكَ﴾: يستخفنك. (طيف): ملم به لمم، ويقال ﴿طَائِفٌ﴾ وهو واحد. ﴿يَمُدُّونَهُمْ﴾: يزينون لهم. ﴿وَخِيفَةً﴾: خوفا، وخفية من الإخفاء) هو كما قال.\n(﴿وَالْآصَالِ﴾ واحدها أصل وأصيل: ما بين العصر إلى المغرب كقوله: ﴿بُكْرَةً وَأَصِيلًا﴾) قال ابن التين: وأُصُل بضم الهمزة والصاد، كذا ضبطه في بعض الروايات، وفي بعضها: أصيل، وليس ببين إلا أن يريد: أصلا، جمع: أصيل، فيصح ذلك، وما فسره به ذكره جماعة. وقال ابن فارس: الأصيل: بعد العشاء، وجمعه: أصل وآصال وأصايل، وقيل: أصل جمع أصيل كعبد وعبيد، وأصايل على هذا جمع الجمع. وقال ابن فارس: الأصايل لعله أن يكون جمع أصيلة (^١).\n_________\n(^١) \"مجمل اللغة\" ١/ ٩٧ - ٩٨.","vol":"22","page":359},{"text":"<span data-type='title' id=toc-2670>١ - [باب] قوله: ﴿إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ﴾ [الأعراف: ٣٣]\n٤٦٣٧ </span>- حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قُلْتُ: أَنْتَ سَمِعْتَ هَذَا مِنْ عَبْدِ اللهِ؟ قَالَ: نَعَمْ، وَرَفَعَهُ. قَالَ: «لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، فَلِذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا أَحَدَ أَحَبُّ إِلَيْهِ الْمِدْحَةُ مِنَ اللهِ، فَلِذَلِكَ مَدَحَ نَفْسَهُ». [انظر: ٤٦٣٤ - مسلم: ٢٧٦٠ - فتح: ٨/ ٣٠١]\nذكر حديث عبد الله - ﵁ -: \"لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، فَلِذَلِكَ حَرَّمَ الفَوَاحِشَ\"، الحديث سلف قريبا.","vol":"22","page":360},{"text":"<span data-type='title' id=toc-2671>٢ - [باب] قوله: ﴿وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ﴾ إلى قوله: ﴿وَأَنَا أَوَّلُ الْمُسْلِمِينَ﴾ [الأعراف: ١٤٣]</span>\nقَالَ ابن عَبَّاسٍ: ﴿أَرِنِى﴾: أَعْطِنِي.\n\n٤٦٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ يَحْيَى الْمَازِنِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - قَالَ: جَاءَ رَجُلٌ مِنَ الْيَهُودِ إِلَى النَّبِيِّ - ﷺ - قَدْ لُطِمَ وَجْهُهُ وَقَالَ: يَا مُحَمَّدُ، إِنَّ رَجُلًا مِنْ أَصْحَابِكَ مِنَ الأَنْصَارِ لَطَمَ وَجْهِي. قَالَ: «ادْعُوهُ». فَدَعَوْهُ قَالَ: «لِمَ لَطَمْتَ وَجْهَهُ؟». قَالَ: يَا رَسُولَ اللهِ، إِنِّي مَرَرْتُ بِالْيَهُودِ فَسَمِعْتُهُ يَقُولُ: وَالَّذِى اصْطَفَى مُوسَى عَلَى الْبَشَرِ. فَقُلْتُ: وَعَلَى مُحَمَّدٍ؟! وَأَخَذَتْنِي غَضْبَةٌ؛ فَلَطَمْتُهُ. قَالَ: «لَا تُخَيِّرُونِي مِنْ بَيْنِ الأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ، فَلَا أَدْرِي: أَفَاقَ قَبْلِي أَمْ جُزِيَ بِصَعْقَةِ الطُّورِ؟». [انظر: ٢٤١٢ - مسلم: ٢٣٧٤ -\nفتح: ٨/ ٣٠٢]\nهذا الأثر أسنده ابن جرير من حديث علي عنه (^١). والميقات مفعال من الوقت، ومحل الخوض في الآية كتب التفسير، وذكرنا طرفا منه فيما مضئ من مناقب موسى. واسم الجبل ثبير، وكان صعقه يوم عرفة يوم الخميس، وأعطي التوراة يوم الجمعة، وهو يوم النحر. وروى أنس مرفوعًا \"إن الجبل صار لعظمة الله ستة أجبل، فوقعت ثلاثة بمكة حر اء وثبير وثور، وبالمدينة ثلاثة رضوى وورقان وأحد\" (^٢).\n_________\n(^١) \"تفسير الطبري\" ٦/ ٥٠.\n(^٢) رواه أبو نعيم في \"الحلية\" ٦/ ٣١٤ - ٣١٥. وقال: غريب من حديث معاوية بن قرة، والجلد، ومعاوية الضال، تفرد به عنه محمد بن الحسن بن زبالة المخزومي.","vol":"22","page":361},{"text":"ثم ساق حديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -: \"لَا تُخَيِّرُوا بَيْنِ الأنْبِيَاءِ\".\nوقد سلف مختصرًا في الفضائل، وأخرجه أيضا في الإشخاص والديات والتوحيد (^١)، وأخرجه أيضا مسلم وأبو داود (^٢).\n_________\n(^١) سلف برقم (٣٣٩٨) كتاب: أحاديث الأنبياء، وسيأتي في الديات برقم (٦٩١٧) باب: إذا لطم المسلم يهوديًّا، والتوحيد برفم (٧٤٢٧) باب: وكان عرشه على الماء.\n(^٢) أبو داود (٤٦٧١).","vol":"22","page":362},{"text":"<span data-type='title' id=toc-2672>٣ - [باب] قوله: ﴿وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى﴾ [الأعراف]: ١٦٠]</span>\n٤٦٣٩ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، عَنْ سَعِيدِ بْنِ زَيْدٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْكَمْأَةُ مِنَ الْمَنِّ وَمَاؤُهَا شِفَاءُ الْعَيْنِ». [انظر: ٤٤٧٨ - مسلم: ٢٠٤٩ - فتح: ٨/ ٣٠٣]\nذكر فيه حديث سعيد بن زيد السالف في تفسير سورة البقرة. \"الكمأة من المن\"","vol":"22","page":363},{"text":"<span data-type='title' id=toc-2673>٤ - [باب] قوله: ﴿قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللهِ إِلَيْكُمْ جَمِيعًا﴾ الآية [الأعراف: ١٥٨]</span>\n٤٦٤٠ - حَدَّثَنَا عَبْدُ اللهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، وَمُوسَى بْنُ هَارُونَ قَالَا: حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ الْعَلَاءِ بْنِ زَبْرٍ قَالَ: حَدَّثَنِي بُسْرُ بْنُ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي أَبُو إِدْرِيسَ الْخَوْلَانِيُّ، قَالَ: سَمِعْتُ أَبَا الدَّرْدَاءِ يَقُولُ: كَانَتْ بَيْنَ أَبِي بَكْرٍ وَعُمَرَ مُحَاوَرَةٌ، فَأَغْضَبَ أَبُو بَكْرٍ عُمَرَ، فَانْصَرَفَ عَنْهُ عُمَرُ مُغْضَبًا، فَاتَّبَعَهُ أَبُو بَكْرٍ يَسْأَلُهُ أَنْ يَسْتَغْفِرَ لَهُ، فَلَمْ يَفْعَلْ -حَتَّى أَغْلَقَ بَابَهُ فِي وَجْهِهِ، فَأَقْبَلَ أَبُو بَكْرٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ أَبُو الدَّرْدَاءِ: وَنَحْنُ عِنْدَهُ فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَمَّا صَاحِبُكُمْ هَذَا فَقَدْ غَامَرَ». قَالَ: وَنَدِمَ عُمَرُ عَلَى مَا كَانَ مِنْهُ، فَأَقْبَلَ حَتَّى سَلَّمَ وَجَلَسَ إِلَى النَّبِيِّ - ﷺ - وَقَصَّ عَلَى رَسُولِ اللهِ - ﷺ - الْخَبَرَ. قَالَ أَبُو الدَّرْدَاءِ: وَغَضِبَ رَسُولُ اللهِ - ﷺ - وَجَعَلَ أَبُو بَكْرٍ يَقُولُ وَاللهِ يَا رَسُولَ اللهِ لأَنَا كُنْتُ أَظْلَمَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي، هَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي، إِنِّي قُلْتُ: يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللهِ إِلَيْكُمْ جَمِيعًا فَقُلْتُمْ: كَذَبْتَ. وَقَالَ أَبُو بَكْرٍ: صَدَقْتَ». قالَ أبو عَبدِ اللهِ: \"غامَرَ\" سَبَقَ بِالْخيرِ. [انظر: ٣٦٦١ - فتح: ٨/ ٣٠٣]\nحَدَّثَنَا عَبْدُ اللهِ، ثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، وَمُوسَى بْنُ هَارُونَ قَالَا: ثَئَا الوَلِيدُ بْنُ مُسْلِمٍ، ثَنَا عَبْدُ اللهِ بْنُ العَلَاءِ بْنِ زَبْرٍ، قَالَ: حَدَّثَنِي بُسْرُ بْنُ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي أَبُو إِدْرِيسَ الخَوْلَانِيُّ: سَمِعْتُ أَبَا الدَّرْدَاءِ يَقُولُ: كَانَتْ بَيْنَ أَبِي بَكْرٍ وَعُمَرَ محاورة .. الحديث وفي آخره: \"هَل أَنْتُمْ تَارِكُو لِي صَاحِبِي، إِنِّي قُلْتُ: يَا أيّهَا النَّاسُ إِنِّي رَسُولُ اللهِ إِلَيْكُمْ جَمِيعًا، فَقُلْتُمْ: كَذَبْتَ. وَقَالَ أَبُو بَكرٍ: صَدَقْتَ\".\nهذا الحديث سلف في فضائل الصديق عن هشام بن عمار، ثنا عبد الله بن سالم عن بسر به.","vol":"22","page":364},{"text":"و(عبد الله) شيخ البخاري هنا، قيل: إنه ابن حماد بن أيوب أبو عبد الرحمن من آمُل جيحون، مات سنة ثلاث وسبعين ومائتين، وروى عن البخاري أيضًا (^١)، ويحتمل أن يكون عبد الله بن أُبي قاضي خوارزم و(سليمان) هو ابن بنت شرحبيل، وروى مرة البخاري عنه، مات بعد الثلاثين ومائتين. و(بسر) بالسين المهملة، و(أبو إدريس الخولاني) اسمه عائذ الله بن عبد الله بن عمرو، قاضي دمشق، ولد عام عشرين، ومات سنة ثمانين، و(أبو الدرداء) اسمه عويمر بن زيد الحارثي نزيل الشام، ومات سنة اثنتين وثلاثين، وقيل: أربع.\nوقوله: (\"أما صاحبكم هذا فقد غامر\") أي: خاصم غيره، ومعناه: دخل في غمرة الخصومة وهي معظمها، والغامر: الذي يرمي بنفسه في الأمور المهلكة، وقيل: هو من الغمر -بالكسر (^٢) وهو: الحقد الذي حاقد غيره. وقوله: \"هل أنتم تاركو لى صاحبي\" كذا هنا \"تاركو\" وفي بعض النسخ: \"تاركوني\"، وفي بعضها: \"تاركون\"، وهي أصوب، واقتصر ابن التين على رواية \"تاركو\"، ثم قال: صوابه: \"تاركون\".\nقوله: ﴿وَخَرَّ مُوسَى صَعِقًا] [الأعراف: ١٤٣]\nفيه أبو سعيد وأبو هريرة﵄، عن النبي - ﷺ -، سلفا في المناقب (^٣)، وسلف قريبا حديث أبي سعيد.\n_________\n(^١) انظر ترجمته في \"الثقات\" لابن حبان ٨/ ٣٦٩، و\"تاريخ بغداد\" ٩/ ٤٤٤، و\"تهذيب الكمال\" ١٤/ ٤٢٩ (٣٢٣٢).\n(^٢) \"تهذيب اللغة\" ٣/ ٢٦٩٤.\n(^٣) هكذا في الأصل، ولم يُذكر هذا الباب في أي رواية من روايات \"الصحيح\" التي في \"اليونينية\"، والحديثان اللذان أشار إليهما المصنف سلفا في أحاديث الأنبياء، حديث أبي سعيد برقم (٣٣٩٨)، وحديث أبي هريرة برقم (٣٤٠٨).","vol":"22","page":365},{"text":"<span data-type='title' id=toc-2674>٥ - [باب] قَوْلِهِ: ﴿وَقُولُوا حِطَّةٌ﴾ [الأعراف: ١٦١]\n٤٦٤١ </span>- حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ قَالَ رَسُولُ اللهِ - ﷺ -: «قِيلَ لِبَنِي إِسْرَائِيلَ ﴿ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطَايَاكُمْ﴾ [البقرة: ٥٨] فَبَدَّلُوا فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ وَقَالُوا حَبَّةٌ فِي شَعَرَةٍ». [انظر: ٣٤٠٣ - مسلم: ٣٠١٥ - فتح: ٨/ ٣٠٤]\nذكبر فيه حديث أبي هُرَيْرَةَ - ﵁ -. وقد سلف في المناقب، وتفسير سورة البقرة (^١).\n_________\n(^١) سلف في التفسير برقم (٤٤٧٩).","vol":"22","page":366},{"text":"<span data-type='title' id=toc-2675>٦ - [باب] قوله: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (١٩٩)﴾ [الأعراف: ١٩٩]</span>\n﴿الْعُرْفُ﴾ [الأعراف: ١٩٩]: المَعْرُوفُ.\n\n٤٦٤٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ ابْنَ عَبَّاسٍ - ﵄ - قَالَ: قَدِمَ عُيَيْنَةُ بْنُ حِصْنِ بْنِ حُذَيْفَةَ، فَنَزَلَ عَلَى ابْنِ أَخِيهِ الْحُرِّ بْنِ قَيْسٍ -وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمَرُ- وَكَانَ الْقُرَّاءُ أَصْحَابَ مَجَالِسِ عُمَرَ وَمُشَاوَرَتِهِ كُهُولًا كَانُوا أَوْ شُبَّانًا. فَقَالَ عُيَيْنَةُ لاِبْنِ أَخِيهِ: يَا ابْنَ أَخِي، لَكَ وَجْهٌ عِنْدَ هَذَا الأَمِيرِ فَاسْتَأْذِنْ لِي عَلَيْهِ. قَالَ سَأَسْتَأْذِنُ لَكَ عَلَيْهِ. قَالَ ابْنُ عَبَّاسٍ: فَاسْتَأْذَنَ الْحُرُّ لِعُيَيْنَةَ، فَأَذِنَ لَهُ عُمَرُ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: هِيْ يَا ابْنَ الْخَطَّابِ، فَوَاللهِ مَا تُعْطِينَا الْجَزْلَ، وَلَا تَحْكُمُ بَيْنَنَا بِالْعَدْلِ. فَغَضِبَ عُمَرُ حَتَّى هَمَّ بِهِ، فَقَالَ لَهُ الْحُرُّ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ اللهَ تَعَالَى قَالَ لِنَبِيِّهِ - ﷺ -: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (١٩٩)﴾ [الأعراف: ١٩٩] وَإِنَّ هَذَا مِنَ الْجَاهِلِينَ. وَاللهِ مَا جَاوَزَهَا عُمَرُ حِينَ تَلَاهَا عَلَيْهِ، وَكَانَ وَقَّافًا عِنْدَ كِتَابِ اللهِ. [٧٢٨٦ - فتح: ٨/ ٣٠٤]\n\n٤٦٤٣ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ﴾ [الأعراف: ١٩٩] قَالَ: مَا أَنْزَلَ اللهُ إِلاَّ فِي أَخْلَاقِ النَّاسِ. [٤٦٤٤١ - فتح: ٨/ ٣٠٥]\n\n٤٦٤٤ - وَقَالَ عَبْدُ اللهِ بْنُ بَرَّادٍ: حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ قَالَ أَمَرَ اللهُ نَبِيَّهُ - ﷺ - أَنْ يَأْخُذَ الْعَفْوَ مِنْ أَخْلَاقِ النَّاسِ. أَوْ كَمَا قَالَ. [انظر: ٤٦٤٣ - فتح: ٨/ ٣٠٥]\nذكر فيه حديث ابن عَبَّاسٍ ﵄: قَدِمَ عُيَيْنَةُ بْنُ حِصْنِ بْنِ حُذَيْفَةَ، فَنَزَلَ عَلَى ابن أَخِيهِ الحُرِّ بْنِ قَيْسٍ -وَكَانَ مِنَ النَّفَرِ الذِينَ يُدْنِيهِمْ عُمَرُ وَكَانَ القُرَّاءُ أَصْحَابَ مَجَلسِ عُمَرَ وَمُشَاوَرَتِهِ كُهُولًا كَانُوا أَوْ شُبَّانًا-","vol":"22","page":367},{"text":"فَقَالَ عُيَيْنَةُ لِابْنِ أَخِيهِ … الحديث. ويأتي في: الأحكام وهو من أفراده.\nوالكهل: الذي خطه الشيب. قاله ابن فارس (^١)، وقال المبرد: هو ابن ثلاث وثلاثين سنة.\nوفيه: مؤازرة الإمام أهل الفضل والعلم. وقول عيينة: (هي يا ابن الخطاب) على معنى التهديد له. وقوله: (ما تعطينا الجزل) أي: ما تجزل لنا من العطايا. وأصل الجزل ما عظم من الحطب، ثم استعير منه: أجزل له في العطاء. واختير في الجدب جزل الحطب؛ لأن اللحم يكون غثًّا فيبض بنضجه.\nوكان عيينة من المؤلفة قلوبهم كان فيه جفاء، وقيل: إنه ارتد عند وفاة رسول الله - ﷺ - ثم أسلم، وقيل: جيء به أسيرًا إلى الصديق فجعل ولدان أهل المدينة يطعنون في كشحه، ويقول له (^٢): ارتددت؟! فكان يقول: ما ارتددت ولم أكن أسلمت.\nوقوله: ﴿وَأَعْرِضْ عَنِ الْجَاهِلِينَ﴾ كان [قبل] أن يؤمر بقتالهم، وقيل: المراد المؤلفة قلوبهم، وهو ظاهر استشهاد الحر على عمر بالآية، فهي منسوخة بآية السيف. وقيل: لا، إنما هي أمر باحتمال من ظلمه.\nقال مجاهد فيما ذكره الطبري: خذ العفو من أخلاق الناس وأعمالهم من غير تحسس عليهم. وعن ابن عباس وغيره: خذ العفو من أموال المسلمين، وهو الفضل. قال ابن جرير: وأمروا بذلك قبل نزول الزكاة، أي: صدقة كانت تؤخذ قبل الزكاة، ثم نسخت بها (^٣).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٧٣.\n(^٢) هكذا بالأصل، ولعل الأولى: (ويقولون له).\n(^٣) \"تفسير الطبري\" ٦/ ١٥٢ - ١٥٣.","vol":"22","page":368},{"text":"والعرف: المعروف كما ذكره البخاري، ومنه صلة الرحم، وإعطاء من حرم، والعفو عمن ظلم، وقال ابن الجوزي: العرف والمعروف، ما عرف من طاعة الله (^١)، وقرأ عيسى بن عمر: (بالعُرُف) بضمتين (^٢)، وهما لغتان. وقال الثعلبي: العرف والمعروف والعارف، كل خصلة حميدة.\nقال الشاعر:\nمن يفعل الخير لا يعدم جوائزه … لا يذهب العرف بين الله والناس\nوقال عطاء: ﴿وَأْمُرْ بِالْعُرْفِ﴾ لا إله إلا الله ﴿وَأَعْرِضْ عَنِ الْجَاهِلِينَ﴾ أبي جهل وأصحابه، وقال ابن زيد: لما نزلت هذِه الآية قال﵇ -: \"يا رب كيف والغضب\" فنزلت ﴿وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ﴾ (^٣).\nثم قال البخاري بعد ذلك: حَدَّثنَا يَحْيَى، ثنَا وَكِيعٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ ابن الزُّبَيْرِ ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ﴾ [الأعراف: ١٩٩] قَالَ: مَا أَنْزَلَ اللهُ ذلك إِلَّا فِي أَخْلَاقِ النَّاسِ.\nيحيى هذا نسبه أبو علي ابن السكن: ابن موسى الحداني. ونسبه غيره في بعض المواضع: يحيى بن جعفر البلخي، قاله الجياني (^٤).\nوقال قتادة أيضًا: هذِه الآية أمر الله نبيه بها (^٥).\nوقال النحاس: قول ابن الزبير أولى الأقوال في الآية وما بعدها يدل له وهو ﴿وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ﴾.\n_________\n(^١) \"زاد المسير\" ٣/ ٥٠٦.\n(^٢) \"مختصر شواذ القرآن\" لابن خالويه ص ٥٣.\n(^٣) رواه الطبري ٦/ ١٥٥.\n(^٤) \"تقييد المهمل\" ٣/ ١٠٥٩.\n(^٥) رواه الطبري ٦/ ١٥٥.","vol":"22","page":369},{"text":"وقال أيضا: ﴿إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ﴾ الآية (^١).\nثم قال البخاري: وَقَالَ عَبْدُ اللهِ بْنُ بَرَّادٍ: ثنَا أَبُو أُسَامَةَ، قال هِشَامٌ: أخبرني عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ قَالَ: أَمَرَ اللهُ نَبِيَّهُ - ﷺ - أنْ يَأْخُذَ العَفْوَ مِنْ أَخْلَاقِ النَّاسِ. أَوْ كَمَا قَالَ.\nعبد الله هذا: هو ابن عامر بن براد (^٢) بن يوسف بن بُريد بن أبي بردة بن أبي موسى الأشعري، لم يرو عنه البخاري غير هذا التعليق، ولعله أخذه عنه مذاكرة، وأكثر مسلم عنه، مات سنة أربع وثلاثين ومائتين.\nورواه أبو نعيم الحافظ من حديث هناد ثنا أبو أسامة حماد بن أسامة، فذكره.\n_________\n(^١) \"الناسخ والمنسوخ\" ٢/ ٣٦٠، ٣٦٤.\n(^٢) ورد بهامش الأصل: عبد الله بن عامر بن براد عمه هذا روى له ابن ماجه فاعلمه وفي \"الكمال\" جعلهما واحدًا، وهذا المذكور هنا هو: عبد الله بن براد وهو ابن يوسف، فاعلمه. اهـ. [قلتُ: عبد الله بن براد، عم عبد الله بن عامر بن براد، وانظر ترجمته في \"تهذيب الكمال\" ١٤/ ٣٢٧ (٣١٧٨)].","vol":"22","page":370},{"text":"<span data-type='title' id=toc-2676>٨ - ومن سُورَةُ الأَنْفَالِ</span>\nهي مدنية، وقال ابن عباس: إلا سبع آيات من قوله: ﴿وإذ يمكر بك ..﴾ [الأنفال: ٣٠] إلى آخر سبع آيات. وقيل: ﴿إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللهِ﴾ إلى آخر الآيتين. ﴿وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾ [الأنفال: ٣٣].\nقال السخاوي: نزلت قبل آل عمران، وبعد البقرة. قال: ونزلت آل عمران بعد ﴿صَ﴾ وقبل الجن (^١).\n_________\n(^١) \"جمال القراء\" ص ٨.","vol":"22","page":371},{"text":"<span data-type='title' id=toc-2677>١ - [باب] قوله: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ الآية [الأنفال: ١]</span>\nقَالَ ابن عَبَّاسٍ: ﴿الْأَنْفَالِ﴾ [الأنفال: ١]: المَغَانِمُ. قَالَ قَتَادَةُ: ﴿رِيحُكُمْ﴾: الحَرْبُ يُقَالُ: نَافِلَةٌ: عَطِيَّةٌ.\n\n٤٦٤٥ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، أَخْبَرَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ - ﵄ -: سُورَةُ الأَنْفَال؟ قَالَ: نَزَلَتْ فِي بَدْرٍ. ﴿الشَّوْكَةُ﴾ [الأنفال: ٧] الْحَدُّ ﴿مُرْدَفِينَ﴾ [الأنفال: ٩]: فَوْجًا بَعْدَ فَوْجٍ، رَدِفَنِي وَأَرْدَفَنِي: جَاءَ بَعْدِي ﴿ذُوقُوا﴾ [الأنفال: ٥]: بَاشِرُوا وَجَرِّبُوا، وَلَيْسَ هَذَا مِنْ ذَوْقِ الْفَمِ ﴿فَيَرْكُمَهُ﴾ [الأنفال: ٣٧]: يَجْمَعُهُ. ﴿شَرِّدْ﴾ [الأنفال: ٥٧]: فَرِّقْ ﴿وَإِنْ جَنَحُوا﴾ [الأنفال: ٦١]: طَلَبُوا السِّلمُ والسَّلمُ والسَّلامُ وَاحد. ﴿يُثْخِنَ﴾ [الأنفال: ٦٧] يَغْلِبَ. وَقَالَ مُجَاهِدٌ ﴿مُكَاءً﴾ [الأنفال: ٣٥] إِدْخَالُ أَصَابِعِهِمْ فِي أَفْوَاهِهِمْ وَ﴿تَصْدِيَةً﴾ [الأنفال: ٣٥] الصَّفِيرُ ﴿لِيُثْبِتُوكَ﴾ [الأنفال: ٣٠] لِيَحْبِسُوكَ.\n(قال ابن عباس: الأنفال: المغانم)، هذا أسنده أبو محمد بن أبي حاتم من حديث علي عنه (^١).\nواحدها: نفل، بفتح الفاء، وهو الزيادة، ولهذا قال بعده: يقال نافلة: عطية، وهي مما زاده الله لهذِه الأمة في الحلال؛ لأنه كان محرما على من كان قبلهم، وبهذا سميت النافلة من الصلاة؛ لأنها\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٥/ ١٦٤٩.","vol":"22","page":372},{"text":"زيادة على الفرض وقيل في قوله تعالى: ﴿وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً﴾ [الأنبياء: ٧٢] أي: دعا بإسحاق فاستجيب له، وزيد يعقوب بغير سؤال.\n(ص) (وقال قتادة: ﴿وَتَذْهَبَ رِيحُكُمْ﴾: الحرب). هذا أسنده عبد الرزاق عن معمر، عنه (^١).\n(ص) (﴿الشَّوْكَةِ﴾: الحد) هو كما قال (^٢).\nثم أسند عن (سعيد بن جبير قلت: سورة الأنفال؟ قال: نزلت في بدر). هو أحد الأقوال. قيل: كان المسلمون ثلاث فرق، فرقة تقاتل العدو، وفرقة أحدقت برسول الله - ﷺ - لئلا ينال منه [ما] (^٣) يكره، وفرقة أخذت في جمع المغانم؛ فلما برد القتال تنازعوا في الأنفال، فنزلت أن الحكم فيها لله وللرسول، فاختبر بذلك طاعتهم، فرضوا وسلموا ثم بين حكم ذلك فقال ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾ الآية ذكره الحاكم عن عبادة وقال: على شرط مسلم (^٤).\nوقيل: نزلت في أبي اليسر، وقيل: إنها منسوخة بهذِه، ونقله النحاس عن الأكثرين (^٥)؛ وأما مكي فنقل عن الأكثر أنها محكمة.\n(ص) (﴿مُرْدِفِينَ﴾ فوجا بعد فوج، ردفني وأردفني أي: جاء بعدي) ومن قرأه بالفتح، وهو نافع معناه: ردفهم الله بغيرهم وهم\n_________\n(^١) \"تفسير عبد الرزاق\" ١/ ٢٣٧ (١٠٢٠).\n(^٢) انظر \"مجاز القرآن\" ١/ ٢٤١.\n(^٣) زيادة يقتضيها السياق.\n(^٤) \"المستدرك\" ٢/ ١٣٥ - ١٣٦.\n(^٥) \"الناسخ والمنسوخ\" ٢/ ٣٦٥.","vol":"22","page":373},{"text":"الملائكة، ومن قرأه بالكسر معناه: رادفين، يقال: ردفت بكسر الدال وأردفته إذا جئت بعده (^١)، قال الطبري: تقول: أردفته وردفته بمعنى (^٢)، وقال أبو عبيد: إنها مردف والأصل: مرتدفين كما قاله سيبويه، وقال السدي: أي يمدكم بآلاف (^٣) توافق ما في آل عمران. ومن قرأ ﴿بِأَلْفٍ﴾ ولم يفسر المردِفين بإرداف الملائكة ملائكة أخرى والمردَفين بارتدافهم غيرهم جعل الألف من يقاتل [من] الملائكة أو الوجوه منهم الذين مَنْ سواهم أتباع (^٤).\n(ص) (﴿ذُوقُواْ﴾ باشروا وجربوا وليس هذا من ذوق الفم) هو كما قال. (﴿فَيَرْكُمَهُ﴾ فيجمعه) وهذا أسنده ابن أبي حاتم عن ابن زيد (^٥).\n(ص) (﴿فَشَرِّدْ﴾: فرق)، قال ابن مسعود -كما حكاه الزجاج- يفعل بهم فعلًا من القتل والتفريق (^٦)، وقال ابن عيينة: نكل بهم.\n(ص) (﴿وَإِنْ جَنَحُوا﴾: طلبوا)، هو كما قال.\n(﴿يُثْخِنَ﴾: يغلب)، هذا أسنده أبو محمد بن أبي حاتم من حديث الضحاك عن ابن عباس: [حتى] (^٧) يظهر في الأرض.\n(ص) (وقال مجاهد: ﴿مُكَاءً﴾ إدخال أصابعهم في أفواههم، و﴿وَتَصْدِيَةً﴾ الصفير) هذا أسنده ابن أبي حاتم من حديث ابن أبي\n_________\n(^١) انظر: \"الحجة\" للفارسي ٤/ ١٢٤ - ١٢٥، \"الكشف\" لمكي ١/ ٤٨٩.\n(^٢) \"تفسير الطبري\" ٦/ ١٩٠.\n(^٣) رواه عنه الطبري ٦/ ١٩٠ (١٥٧٦٥) بلفظ: يتبع بعضهم بعضًا.\n(^٤) انظر \"الكشاف\" ٢/ ٢٤١.\n(^٥) \"تفسير ابن أبي حاتم\" ٥/ ١٦٩٩ (٩٠٦٣).\n(^٦) \"معاني القرآن وإعرابه\" ٢/ ٤٢٠.\n(^٧) في الأصل: (بمن) والمثبت من \"تفسير ابن أبي حاتم\" ٥/ ١٧٣٢ (٩١٥٣).","vol":"22","page":374},{"text":"نجيح بزيادة: كانوا يخلطون بذلك على رسول الله - ﷺ - صلاته (^١)، وهو عكس قول المفسرين وأهل اللغة؛ لأنهم قالوا: إن المكاء التصفير، والتصدية: التصفيق.\nوكذا قال النحاس: إنه المعروف في اللغة، والمروي عن ابن عمر وغيره من العلماء (^٢).\nقال مقاتل: كان - ﵇ - إذا صلى في الكعبة قام رجلان من المشركين من بني عبد الدار عن يمينه فيصفران كما يصفر المكاء وهو طائر هذا اسمه، ورجلان عن يساره يصفقان بأيديهما، ليخلطا عليه صلاته وقراءته، فقتل الله الأربعة ببدر ولهم يقول ولبقيتهم: ﴿فَذُوقُوا الْعَذَابَ﴾ يعني القتل ببدر ﴿بِمَا كُنْتُمْ تَكْفُرُونَ﴾ (^٣).\n(ص) قوله: (﴿لِيُثْبِتُوكَ﴾: ليحبسوك). هذا ذكره ابن أبي حاتم مسندًا من حديث ابن جريج عن عطاء وابن كثير (^٤).\nقال مقاتل: اجتمع في دار الندوة من قريش يوم السبت ليمكروا به، فأتاهم إبليس في صورة شيخ نجدي، فكلما ذكروا شيئا قال: ليس برأي، حتى قال أبو جهل: أرى أن تأخذوا من كل بطن من بطون قريش رجلا، فيضربونه بأسيافهم جميعا، فلا يدري قومه من يأخذون. فقال إبليس: هذا هو الرأي. فتفرقوا على ذلك. فجاء جبريل فأخبره بمكرهم وأمره أن يخرج تلك الليلة، فخرج إلى الغار، أي ثم هاجر وأصبح عليُّ على فراشه.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٥/ ١٦٩٨ - ١٦٩٦ (٩٠٤٢، ٩٠٤٦).\n(^٢) \"معاني القرآن\" ٣/ ١٥٢.\n(^٣) رواه البغوي في \"تفسيره\" ٣/ ٣٥٥ عنه مختصرًا.\n(^٤) \"تفسير ابن أبي حاتم\" ٥/ ١٦٨٨ (٨٩٩٦).","vol":"22","page":375},{"text":"فقوله: ﴿لِيُثْبِتُوكَ﴾ يحبسوك في بيت أبي البختري (^١). ﴿أَوْ يَقْتُلُوكَ﴾ يعنى قول أبي جهل. ﴿أَوْ يُخْرِجُوكَ﴾ من مكة وهو رأي هشام بن عمرو.\nوقرأ ابن عباس فيما حكاه في \"الكشاف\" (ليقيدوك) (^٢).\n_________\n(^١) ورد بهامش الأصل: ذكر السهيلي عن ابن سلام أن الذي أشار بحبسه هو أبو البختري -كما ذكر في الأصل- والذي أشار بإخراجه ونفيه هو أبو الأسود ربيعة بن عامر أحد بني عامر بن لؤي، انتهى. [\"الروض الأنف\" ٢/ ٢٢٩].\n(^٢) \"الكشاف\" ٢/ ٢٥٣.","vol":"22","page":376},{"text":"<span data-type='title' id=toc-2678>٢ - قوله: ﴿إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ (٢٢)﴾ [الأنفال: ٢٢]</span>\n٤٦٤٦ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا وَرْقَاءُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ ﴿إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ (٢٢)﴾ [الأنفال: ٢٢] قَالَ: هُمْ نَفَرٌ مِنْ بَنِي عَبْدِ الدَّارِ. [فتح: ٨/ ٣٠٧]\nذكر فيه عن ابن أبي نجيح، واسمه عبد الله، عن مجاهد أنهم نفر من بني عبد الدار. قلت: وهو من أفراده.\nوقال ابن إسحاق: هم المنافقون (^١). وهي تشتمل على كل من في معناهم.\nو﴿الصُّمُّ﴾ هنا: الذين تصاموا عن الهدى لم يسمعوه.\nو﴿الْبُكْمُ﴾: الخرس الذين لم يسمعوا الهدى فيتكلمون به.\n_________\n(^١) رواه الطبري ٦/ ٢١٠ (١٥٨٧٦).","vol":"22","page":377},{"text":"<span data-type='title' id=toc-2679>٣ - قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ﴾ الآية [الأنفال: ٢٤]</span>\n﴿اسْتَجِيبُوا﴾ [الأنفال: ٢٤]: أَجِيبُوا ﴿لِمَا يُحْيِيكُمْ﴾ [الأنفال: ٢٤] يُصْلِحُكُمْ.\n\n٤٦٤٧ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا رَوْحٌ، حَدَّثَنَا شُعْبَةُ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ سَمِعْتُ حَفْصَ بْنَ عَاصِمٍ يُحَدِّث،، عَنْ أَبِي سَعِيدِ بْنِ الْمُعَلَّى - ﵁ - قَالَ: كُنْتُ أُصَلِّي فَمَرَّ بِي رَسُولُ اللهِ - ﷺ - فَدَعَانِي فَلَمْ آتِهِ حَتَّى صَلَّيْتُ، ثُمَّ أَتَيْتُهُ فَقَالَ: «مَا مَنَعَكَ أَنْ تَأْتِيَ أَلَمْ يَقُلِ اللهُ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ﴾؟ \" ثُمَّ قَالَ: \"لأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ أَخْرُجَ». فَذَهَبَ رَسُولُ اللهِ - ﷺ - لِيَخْرُجَ فَذَكَرْتُ لَهُ.\nوَقَالَ مُعَاذٌ: حَدَّثَنَا شعْبَةُ، عَنْ خُبَيْبٍ سَمِعَ حَفْصًا سَمِعَ أَبَا سَعِيدٍ رَجُلًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - بهذا، وَقَالَ: هِيَ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢] السَّبْعُ الَمثَانِي. [انظر: ٤٤٤٧ - فتح: ٨/ ٣٠٧]\nثم ساق حديث أبي سعيد بن المعلى السالف في تفسير الفاتحة، وساقه عن إسحاق وهو ابن منصور.\nكما صرح به أبو مسعود وخلف.\nوقال في آخره:\nوَقَال مُعَاذ: ثَنَا شُعْبَةُ، عَنْ خُبَيْبٍ سَمِعَ حَفْصًا سَمِعَ أَبَا سَعِيدٍ رَجُلًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - بهذا، وَقَالَ: هِيَ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢] السَّبْعُ المَثَانِي.","vol":"22","page":378},{"text":"وروى أحمد والترمذي -مصححًا- والنسائي والحاكم في فضائل القرآن (^١)، مثل قصة أبي سعيد (^٢).\nفائدة تنعطف على أول السورة:\nذكر ابن أبي حاتم عن ابن عباس في قوله: ﴿يَسْئَلُونَكَ﴾ يعني في قرابة رسول الله - ﷺ - (^٣)، وقال الزجاج: إنما سألوا عنها؛ لأنها كانت حرامًا على من كان قبلهم (^٤). وقال الطبري: اختلف العلماء في هذِه الآية هل هي الغنائم أو نفل السرايا أو الخمس والأولى أنه الزيادة، وذلك بحسب المصلحة (^٥).\n_________\n(^١) الترمذي (٢٨٧٥) وقال: حديث حسن صحيح، وأحمد ٢/ ٤١٢ - ٤١٣، والنسائي في \"الكبرى\" ٦/ ٣٥١ (١١٢٠٥)، والحاكم ١/ ٥٥٧.\n(^٢) ورد بهامش الأصل: سقط (عن أُبي بن كعب) أو نحو هذا الكلام.\n(^٣) \"تفسير ابن أبي حاتم\" ٥/ ١٦٤٩ (٨٧٥٣).\n(^٤) \"معاني القرآن وإعرابه\" ٢/ ٣٩٩.\n(^٥) \"تفسير الطبري\" ٦/ ١٦٨ - ١٧٠.","vol":"22","page":379},{"text":"<span data-type='title' id=toc-2680>٤ - [باب] قَوْلِهِ: ﴿وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (٣٢)﴾ [الأنفال: ٣٢]</span>\nقَالَ ابن عُيَيْنَةَ: مَا سمَّى اللهُ تَعَالَئ مَطَرًا فِي القُرْآنِ إِلَّا عَذَابًا، وَتُسَمِّيهِ العَرَبُ الغَيْثَ، وَهْوَ قَوْلُهُ تَعَالَى: ﴿وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ مَا قَنَطُوا﴾ [الشورى: ٢٨]\n\n٤٦٤٨ - حَدَّثَنِي أَحْمَدُ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْحَمِيدِ -هُوَ ابْنُ كُرْدِيدٍ صَاحِبُ الزِّيَادِيِّ- سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ أَبُو جَهْلٍ: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ [الأنفال: ٣٢] فَنَزَلَتْ ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (٣٣) وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ الآيَةَ. [الأنفال: ٣٣، ٣٤]. [٤٦٤٩ - مسلم: ٢٧٩٦ - فتح: ٨/ ٣٠٨].\nهذا ساقه في تفسيره، وكذا جاء في التفسير، أمطرنا في العذاب ومطرنا في الرحمة (^١).\nوأما كلام العرب فمطرت السماء وأمطرت، وقد سمى ما ليس عذابًا مطرًا فقال ﴿إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ﴾ [النساء: ١٠٢] وهو وإن نسب إليه الأذى لا يخرجه عن أن يكون غيثًا.\n_________\n(^١) انظر: \"مجاز القرآن\" ١/ ٢٤٥.","vol":"22","page":380},{"text":"ثم ساق عن أَنَسٍ - ﵁ - قَالَ أَبُو جَهْلٍ: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا﴾ الآية [الأنفال: ٣٢] فَنَزَلَتْ ﴿وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ﴾ الآيَةَ، [الأنفال: ٣٣، ٣٤].\nوشيخه فيه: حدثنا أحمد، ثنا عبيد الله بن معاذ سماه الواحدي ابن النضر (^١)، وكذا قال الحاكم: وهو عندي أحمد بن النضر بن عبد الوهاب النيسابوري، فقد بلغنا أن البخاري كان يكثر الكون بنيسابور [عند] (^٢) ابني النضر أحمد ومحمد (^٣).\nوقد روى البخاري أيضًا بعد عن (محمد) (^٤) أيضا عن عبيد الله هذا الحديث (^٥).\nوأحمد بن سيار المروزي: روى عنه البخاري أيضا عن محمد بن أبي بكر المقدمي (^٦).\nوأحمد آخر غير منسوب عن ابن وهب، قيل: إنه ابن أخي ابن وهب، أحمد بن عبد الرحمن، وقيل: أحمد بن صالح، وقيل: أحمد بن عيسى. والأول أصح (^٧).\n_________\n(^١) \"أسباب النزول\" ص ٢٣٩.\n(^٢) في الأصل: (عن).\n(^٣) قال الحافظ في \"الفتح\" ٨/ ٣٠٨: (حدثني أحمد) كذا هو في جميع الروايات غير منسوب، وجزم الحاكمان أبو أحمد وأبو عبد الله أنه ابن النضر ابن عبد الوهاب النيسابوري. اهـ.\nوانظر ترجمة أحمد بن النضر في \"تهذيب الكمال\" ١/ ٥١٥ (١٢٠).\n(^٤) في الأصل: (أحمد)، وجاء بهامشه: صوابه (محمد).\n(^٥) هو الحديث التالي مباشرة (٤٦٤٩).\n(^٦) روى عنه حديث في التوحيد برقم (٧٤٢٠) باب: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾.\n(^٧) انظر حديث (١٥٧٩) كتاب الحج، باب: من أين يخرج من مكة.","vol":"22","page":381},{"text":"وعبيد الله بن معاذ هو التميمي. مات سنة سبع أو ثمان وثلاثين ومائتين. روى عنه البخاري ومسلم وأبو داود.\nوروى البخاري والنسائي عن رجل عنه، وأبوه قاضي البصرة، مات سنة خمس وتسعين ومائة. وقيل: سنة ست أو سبع، كان مولده سنة تسع عشرة ومائة.\nوأخرجه مسلم في ذكر المنافقين والكفار عن عبيد الله نفسه عن أبيه، عن شعبة، عنه به.","vol":"22","page":382},{"text":"<span data-type='title' id=toc-2681>٥ - [باب] قوله: ﴿وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾ [الأنفال: ٣٣]</span>\n٤٦٤٩ - حَدَّثَنَا مُحَمَّدُ بْنُ النَّضْرِ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْحَمِيدِ صَاحِبِ الزِّيَادِيِّ سَمِعَ أَنَسَ بْنَ مَالِكٍ قَالَ قَالَ أَبُو جَهْلٍ ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ [الأنفال: ٣٣] فَنَزَلَتْ ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (٣٣) وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ الآيَةَ. [الأنفال: ٣٣، ٣٤] [انظر: ٤٦٤٨ - مسلم: ٢٧٩٦ - فتح: ٨/ ٣٠٩]\nساق فيه الحديث المذكور عن محمد بن النضر، ثنا عبيد الله به. وأخرجه مسلم عن عبيد الله بن معاذ نفسه، وهو أحد الأحاديث التي يرويها مسلم عن شخص، ويرويها البخاري عن رجل عن ذلك الشخص.\nوروى عبد بن حميد في \"تفسيره\" من حديث مجاهد قال: نزلت في النضر بن الحارث بن كلدة، ونقله الواحدي عن الأكثرين (^١).\nوروى عبد عن قتادة أن هذا قول سفهاء هذِه الأمة وجهالها، وقيل: نزلت في مشركي قريش، قاله ابن إسحق فيما ذكره الطبري (^٢).\nقال مقاتل: وذلك أن النضر لما قال: الذي يقوله محمد أساطير الأولين، قال عثمان بن مظعون: اتق الله فإن محمدًا يقول الحق، قال: وأنا أقول الحق، قال: فإن محمدًا يقول: لا إله إلا الله، قال:\n_________\n(^١) \"أسباب النزول\" ص ٢٣٩.\n(^٢) \"تفسير الطبري\" ٦/ ٢٣١ (١٦٠٠٣).","vol":"22","page":383},{"text":"وأنا أقولها ولكن أقول: الملائكة بنات الرحمن فنزلت: ﴿قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (٨١)﴾ [الزخرف: ٨١] فقال: صدقني محمد، فقال له الوليد بن المغيرة -وكان فصيحا: لا والله ما صدقك فلما فطن لها النضر قال: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ﴾ الآية فنزلت: ﴿وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ﴾ الآية يعني: يصلون، وذلك أن نفرًا من بني عبد الدار قالوا: إنا قوم نصلي عند البيت، فلم يكن الله معذبنا ونحن نصلي فنزلت ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللهُ﴾ إذ ليس بينهم نبي ولا مؤمن، وهم يصدون عن المسجد الحرام المؤمنين، ثم أخبر عن صلاتهم بما سلف.\nونقل الواحدي عن المفسرين في قوله: ﴿وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ﴾ أي: ما كان الله ليعذب هؤلاء المشركين وأنبياؤهم معهم بين أظهرهم (^١).\nوقال ابن عباس: لم يعذب قرية حتى يخرج النبي منها والذين آمنوا، ويلحق بحيث أمر ﴿وَمَا كَانَ اللهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ﴾ (^٢). أي: ما كان الله معذب هؤلاء الكفار وفيهم المؤمنون يستغفرون، وقيل: منهم من قد سبق له من الله الدخول في الإيمان منهم أبو سفيان بن حرب، وأبو سفيان بن الحارث بن عبد المطلب، والحارث بن هشام، وحكيم بن حزام وجماعة، واختاره الزجاج (^٣).\nوالمراد بالتعذيب هنا تعذيب الاستئصال، ثم ذكر المشركين خاصة وأنه معذبهم بالسيف فقال: ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللهُ﴾ [الأنفال: ٣٤]\n_________\n(^١) \"تفسير البسيط\" في تفسيره هذِه الآية، وفيه: (وأنت فيهم مقيم) بدل مما هنا (أنبياؤهم معهم).\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ٢٣٣ (١٦٠١٢).\n(^٣) \"معاني القرآن\" ٢/ ٤١٢.","vol":"22","page":384},{"text":"أي: لا يعذبهم الله بالسيف وهم يصدون عن المسجد الحرام، يعني المؤمنين بمنعهم من الطواف بالبيت وما كانوا أولياءه؛ لأنهم قالوا: نحن أولياؤه، فرد عليهم وقال: ﴿إِنْ أَوْلِيَاؤُهُ إِلَّا الْمُتَّقُونَ﴾ (^١).\nومنهم من ادعى نسخها بقوله: ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللهُ﴾ ووهاه النحاس، وقال: سائر العلماء على أنها محكمة (^٢).\n_________\n(^١) \"تفسير الوسيط\" ٢/ ٤٥٧ - ٤٥٨.\n(^٢) \"الناسخ والمنسوخ\" ٢/ ٣٨١.","vol":"22","page":385},{"text":"<span data-type='title' id=toc-2682>٦ - [باب] قولهُ: ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ الآية وقوله: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾</span>\n٤٦٥٠ - حَدَّثَنَا الْحَسَنُ بْنُ عَبْدِ الْعَزِيزِ، حَدَّثَنَا عَبْدُ اللهِ بْنُ يَحْيَى، حَدَّثَنَا حَيْوَةُ، عَنْ بَكْرِ بْنِ عَمْرٍو، عَنْ بُكَيْرٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَجُلًا جَاءَهُ فَقَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ: أَلَا تَسْمَعُ مَا ذَكَرَ اللهُ فِي كِتَابِهِ ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ [الحجرات: ٩] إِلَى آخِرِ الآيَةِ، فَمَا يَمْنَعُكَ أَنْ لَا تُقَاتِلَ كَمَا ذَكَرَ اللهُ فِي كِتَابِهِ. فَقَالَ يَا ابْنَ أَخِي أَغْتَرُّ بِهَذِهِ الآيَةِ وَلَا أُقَاتِلُ أَحَبُّ إِلَيَّ مِنْ أَنْ أَغْتَرَّ بِهَذِهِ الآيَةِ الَّتِي يَقُولُ اللهُ تَعَالَى ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ [النساء: ٩٣] إِلَى آخِرِهَا. قَالَ فَإِنَّ اللهَ يَقُولُ ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ [الأنفال: ٣٩]. قَالَ ابْنُ عُمَرَ: قَدْ فَعَلْنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - إِذْ كَانَ الإِسْلَامُ قَلِيلًا، فَكَانَ الرَّجُلُ يُفْتَنُ فِي دِينِهِ، إِمَّا يَقْتُلُوهُ وَإِمَّا يُوثِقُوهُ، حَتَّى كَثُرَ الإِسْلَامُ، فَلَمْ تَكُنْ فِتْنَةٌ، فَلَمَّا رَأَى أَنَّهُ لَا يُوَافِقُهُ فِيمَا يُرِيدُ قَالَ فَمَا قَوْلُكَ فِي عَلِيٍّ وَعُثْمَانَ؟ قَالَ ابْنُ عُمَرَ: مَا قَوْلِى فِي عَلِيٍّ وَعُثْمَانَ! أَمَّا عُثْمَانُ فَكَانَ اللهُ قَدْ عَفَا عَنْهُ، فَكَرِهْتُمْ أَنْ يَعْفُوَ عَنْهُ، وَأَمَّا عَلِيٌّ فَابْنُ عَمِّ رَسُولِ اللهِ - ﷺ - وَخَتَنُهُ. وَأَشَارَ بِيَدِهِ وَهَذِهِ ابْنَتُهُ أَوْ بِنْتُهُ حَيْثُ تَرَوْنَ. [انظر: ٣١٣٠ - فتح: ٨/ ٣٠٩)\n\n٤٦٥١ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا بَيَانٌ أَنَّ وَبَرَةَ حَدَّثَهُ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ خَرَجَ عَلَيْنَا أَوْ إِلَيْنَا ابْنُ عُمَرَ، فَقَالَ رَجُلٌ كَيْفَ تَرَى فِي قِتَالِ الْفِتْنَةِ. فَقَالَ وَهَلْ تَدْرِي مَا الْفِتْنَةُ كَانَ مُحَمَّدٌ - ﷺ - يُقَاتِلُ الْمُشْرِكِينَ، وَكَانَ الدُّخُولُ عَلَيْهِمْ فِتْنَةً، وَلَيْسَ كَقِتَالِكُمْ عَلَى الْمُلْكِ. [انظر: ٣١٣٠ - فتح: ٨/ ٣١٠]\nساق فيه حديث نَافِعٍ، عَنِ ابن عُمَرَ ﵄ أَنَّ رَجُلًا جَاءَهُ فَقَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ، أَلَا تَسْمَعُ مَا ذَكَرَ اللهُ فِي كِتَابِهِ ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا﴾ [الحجرات: ٩] إلى آخِرِ الآيَةِ، فَمَا يَمْنَعُكَ","vol":"22","page":386},{"text":"أَنْ تُقَاتِلَ كَمَا ذَكَرَ اللهُ فِي كِتَابِهِ. فَقَالَ: يَا ابن أَخِي أَغْتَرُّ بهذِه الآيَةِ وَلَا أُقَاتِلُ أَحَبُّ إِلَيَّ مِنْ أَنْ أَغْتَرَّ بالآيَةِ التِي يَقُولُ اللهُ تَعَالَى ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ [النساء:٩٣] إلى آخِرِهَا .. الحديث.\nوقد سلف في: سورة البقرة. والرجل: حكيم (^١)، كما ذكره الحميدي في \"جمعه\" (^٢).\nثم ساق بعده عن سَعِيدِ بْنِ جُبَيْرٍ قَالَ: خَرَجَ عَلَيْنَا أَوْ إِلَيْنَا ابن عُمَرَ، فَقَالَ رَجُلٌ: كَيْفَ تَرى فِي قِتَالِ الفِتْنَةِ؟ فَقَالَ: وَهَلْ تَدْرِي مَا الفِتْنَةُ؟ كَانَ مُحَمَّد - ﷺ - يُقَاتِلُ المُشْرِكِينَ، وَكَانَ الدُّخُولُ عَلَيْهِمْ فِتْنَةً، وَلَيْسَ كَقِتَالِكُمْ عَلَى المُلْكِ.\nمعنى: ﴿حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ يعني: حتى لا يبقى بأرض العرب من يقاتل على الكفر، ويحتمل أن يكون القتال باقيا إلى القيامة.\nوقوله: (فكان الرجل يفتن في دينه إما يقتلونه وإما يوثقونه)، هذا هو الصواب، وفي بعض الروايات: (يقتلوه ويوثقوه) وهو خلاف الصواب؛ لأن (إما) هنا عاطفة مكررة وإنما تجزمه إذا كانت شرطا، وقول ابن عمر ﵄ (وأما علي فابن عم رسول الله - ﷺ - وختنه) دال على أن\n_________\n(^١) قال الحافظ في \"الفتح\" ٨/ ٣١٠: ٣١١ تقدم في تفسير سورة البقرة ما أخرج سعيد بن منصور من أن السائل هو حيان صاحب الدثنية، وروى أبو بكر النجاد في \"فوائده\" أنه الهيثم بن حنش، وقيل: نافع بن الأزرق، وسأذكر في الطريق التي بعد هذِه قولًا آخر.\nثم قال بعد: وأما قوله (فما قولك في علي وعثمان) فيؤيد أن السائل كان من الخوارج .. ويحتمل أن يكون غيره .. وكأنه كان رافضيًا. وقال بعدُ: وقع في رواية البيهقي من وجه آخر عن أحمد بن يونس شيخ البخاري فيه (فقال له حكيم) وكذا في \"مستخرج أبي نعيم\" من وجه آخر عن زهير بن معاوية. اهـ.\n(^٢) \"الجمع بين الصحيحين\" ٢/ ٢٨٠ (١٤٤٢).","vol":"22","page":387},{"text":"الختن عنده الزوج وهو قول محمد بن الحسن قال: وكذلك من كان من ذوي رحم الزوج، وقال الأصمعي وجماعة: الأَخْتَان من قبل المرأة، وسميت المصاهرة مخاتنة لالتقاء الختانين (^١).\n_________\n(^١) انظر: \"تهذيب اللغة\" ١/ ٩٨٥ - ٩٨٦ (ختن).","vol":"22","page":388},{"text":"<span data-type='title' id=toc-2683>٧ - [باب] قوله: ﴿يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ﴾ إلى قوله: ﴿يَفْقَهُونَ﴾ [الأنفال: ٦٥]\n٤٦٥٢ </span>- حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنِ ابْنِ عَبَّاسٍ - ﵄ -: لَمَّا نَزَلَتْ ﴿إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ﴾ [الأنفال: ٦٥] فَكُتِبَ عَلَيْهِمْ أَنْ لَا يَفِرَّ وَاحِدٌ مِنْ عَشَرَةٍ -فَقَالَ سُفْيَانُ غَيْرَ مَرَّةٍ: أَنْ لَا يَفِرَّ عِشْرُونَ مِنْ مِائَتَيْنِ- ثُمَّ نَزَلَتِ ﴿الآنَ خَفَّفَ اللهُ عَنْكُمُ﴾ الآيَةَ [الأنفال: ٦٦]، فَكَتَبَ: أَنْ لَا يَفِرَّ مِائَةٌ مِنْ مِائَتَيْنِ. زَادَ سُفْيَانُ مَرَّةً: نَزَلَتْ ﴿حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ﴾ [الأنفال: ٦٥]. قَالَ سُفْيَانُ: وَقَالَ ابْنُ شُبْرُمَةَ وَأُرَى الأَمْرَ بِالْمَعْرُوفِ وَالنَّهْىَ عَنِ الْمُنْكَرِ مِثْلَ هَذَا. [٤٦٥٣ - فتح: ٨/ ٣١١]\nذكر فيه عن ابن عَبَّاسٍ ﵄ قال: لَمَّا نَزَلَتْ ﴿إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ﴾ [الأنفال: ٦٥] فَكتِبَ الله عَلَيْهِمْ أَنْ لَا يَفِرَّ وَاحِدٌ مِنْ عَشَرَةٍ - فَقَالَ سُفْيَانُ غَيْرَ مَرَّةٍ: أَنْ لَا يَفِرَّ عِشْرُونَ مِنْ مِائَتَيْنِ -ثُمَّ نَزَلَتِ ﴿الْآنَ خَفَّفَ اللهُ عَنْكُمْ﴾ الآيَةَ [الأنفال: ٦٦]، فَكَتَبَ: أَنْ لَا يَفِرَّ مِائَةٌ مِنْ مِائَتَيْنِ. زَادَ سُفْيَانُ مَرَّةً: نَزَلَتْ ﴿حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ﴾ [الأنفال: ٦٥]. قَالَ سُفْيَانُ: وَقَالَ ابن شُبْرُمَةَ وَأُرى الأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ المُنْكَرِ مِئْلَ هذا.\nوأخرجه أبو دا ود في: الجهاد (^١)، وسفيان هو: ابن عيينة، واسم ابن شبرمة: عبد الله، قاضي الكوفة وعالمها، مات سنة أربع وأربعين ومائة.\n_________\n(^١) أبو داود (٢٦٤٦).","vol":"22","page":389},{"text":"<span data-type='title' id=toc-2684>٨ - [باب] قوله: ﴿الْآنَ خَفَّفَ اللهُ عَنْكُمْ﴾ الآيَةَ إِلَى ﴿الصَّابِرِينَ﴾ [الأنفال: ٦٦]\n٤٦٥٣ </span>- حَدَّثَنَا يَحْيَى بْنُ عَبْدِ اللهِ السُّلَمِيُّ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ الْمُبَارَكِ، أَخْبَرَنَا جَرِيرُ بْنُ حَازِمٍ، قَالَ: أَخْبَرَنِي الزُّبَيْرُ بْنُ خِرِّيتٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا نَزَلَتْ ﴿إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ﴾ [الأنفال: ٦٥] شَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ حِينَ فُرِضَ عَلَيْهِمْ أَنْ لَا يَفِرَّ وَاحِدٌ مِنْ عَشَرَةٍ، فَجَاءَ التَّخْفِيفُ فَقَالَ: ﴿الآنَ خَفَّفَ اللهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضُعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ﴾ [الأنفال: ٦٦]. قَالَ: فَلَمَّا خَفَّفَ اللهُ عَنْهُمْ مِنَ الْعِدَّةِ نَقَصَ مِنَ الصَّبْرِ بِقَدْرِ مَا خُفِّفَ عَنْهُمْ. . [انظر: ٤٦٥٢ - فتح: ٨/ ٣١٢]\nذكر فيه أيضا أثر ابن عباس: لما نزلت ﴿إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ﴾ شق ذلك على المسلمين حين فرض عليهم ألا يفر واحد من عشرة فجاء التخفيف، فقال: ﴿الْآنَ خَفَّفَ اللهُ عَنْكُمْ﴾ الآية، فلما خفف عنهم من العدة نقص من الصبر بقدرما خفف عنهم.\nالشرح:\nقول ابن شبرمة السالف أسنده ابن أبي حاتم من حديث سفيان قال: قال ابن شبرمة فذكره (^١)، ومعناه: لا يحل له أن يفر من اثنين إذا كانا على منكر، وله أن يفر من أكثر منهما، قال ابن عيينة في \"تفسيره\" فذكرت هذا الحديث لعبد الله بن شبرمة، فقال ابن شبرمة: الأمر\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٥/ ١٧٢٨ (٩١٣٩).","vol":"22","page":390},{"text":"بالمعروف والنهي عن المنكر مثله إذا كانا رجلين أمرهما، وإذا كانوا ثلاثة فهو في سعة من تركهم، واحتج بعض أهل العلم: ﴿فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ﴾ على أن الكارهين للمنكر إذا كانوا الثلث وجب عليهم التغيير.\nوقول ابن عباس: (نقص من الصبر بقدر ما خفف الله عنهم) يعني: أنهم كانوا وضع عنهم أن يصبروا للأكثر من مثليهم.\nوالضعف في العدد في قول أكثر العلماء، وقيل: في القوة والجلد، وهو بفتح الضاد، وقرئ بضمها (^١)، وقرأ أبوجعفر: ضعفاء -بالمد- جمع ضعيف (^٢)، وقرئ (﴿يَكُنْ﴾) بالتاء والياء (^٣).\nوالتحريض: المبالغة في الحث على الأمر من الحرض، وهو أن يتابع فيه المرض حتى يشفى على الموت، أو أن يسميه حرضا، أو أن يقول: ما أراك إلا حرضا في هذا ومحرضًا فيه، وقرئ بالصاد المهملة، ويقال: حرصه، وحركه، وحرشه، وحربه بمعنى (^٤). والآية لفظها خبر يراد به الأمر والنهي، وكذلك دخلها النسخ، وأبعد من قال: إنه تخفيف وليس بنسخ. حكاه مكي، فإن أكثر النسخ تخفيف.\nقال قوم: إن هذا كان يوم بدر. قال ابن العربي: وهو خطأ (^٥)، وقد نص مقاتل أنه كان بعد بدر، والآية معلقة بأنهم يفقهون ما يقاتلون به وهو\n_________\n(^١) قرأها عاصم وحمزة بفتح الضاد، وباقي السبعة بالضم. انظر \"الحجة\" للفارسي ٤/ ١٦١.\n(^٢) عزاها الطبري في \"تفسيره\" ٦/ ٢٨٥ لبعض المدنيين.\n(^٣) انظر: \"الحجة\" للفارسي ٤/ ١٥٩ - ١٦٢، \"الكشف\" لمكي ١/ ٤٩٤ - ٤٩٥.\n(^٤) انظر: \"مختصر شواذ القرآن\" ص ٥٥ قال حكاه الأخفش.\n(^٥) \"أحكام القرآن\" ٢/ ٨٧٧.","vol":"22","page":391},{"text":"الثواب، والكفار لا يفقهونه، وقيل: إنهم كانوا في أول الإسلام قليلا، فلما كثروا خفف. ثم هذا في حقنا، أما سيدنا رسول الله - ﷺ - فيجب عليه مصابرة العدو الكثير؛ لأنه موعودٌ بالنصر كاملُ القوة إذ كانت بالله، كما قال: \"اللهم بك أصول\" (^١).\n_________\n(^١) رواه أحمد ١/ ٩٠ من حديث علي.","vol":"22","page":392},{"text":"<span data-type='title' id=toc-2685>٩ - سورة بَرَاءَةَ</span>\n[﴿مَرْصَدٍ﴾ طريق ﴿إِلَّآ﴾ الإل: القرابة و(الذمة) والعهد] (^١).\n﴿وَلِيجَةً﴾ كُلُّ شَيء أَدْخَلْتَهُ فِي شَيء ﴿الشُّقَةُ﴾ السَّفَرُ، الخَبَالُ الفَسَادُ، وَالْخَبَالُ المَوْتُ. ﴿وَلَا تَفْتِنِّي﴾ لَا تُوَبِّخْنِي. ﴿كُرْهًا﴾ وَكُرْهَا واحِدٌ. ﴿مُدَّخَلًا﴾ يُدْخَلُونَ فِيهِ. ﴿يَجْمَحُونَ﴾ يُسْرِعُونَ ﴿وَالْمُؤْتَفِكَاتِ﴾ ائْتَفَكَتْ أنْقَلَبَتْ بِهَا الأَرْضُ. (أَهْوى) أَلْقَاهُ فِي هُوَّةٍ. ﴿عَدْنٍ﴾ خُلْدٍ، عَدَنْتُ بِأَرْضٍ أي أَقَمْتُ، وَمِنْهُ مَعْدِنٌ وَيُقَالُ فِي مَعْدِنِ صِدْقٍ. فِي مَنْبِتِ صِدْقٍ. ﴿الْخَوَالِفِ﴾ الخَالِفُ الذِي خَلَفَنِي فَقَعَدَ بَعْدِي، وَمِنْهُ يَخْلُفُهُ فِي الغَابِرِينَ، ويجُوزُ أَنْ يَكُونَ النِّسَاءُ مِنَ الخَالِفَةِ، وَإِنْ كَانَ جَمْعَ الذُّكُورِ فَإِنَّهُ لَمْ يُوجَدْ على تَقْدِيرِ جَمْعِهِ إِلَّا حَرْفَانِ فَارِسٌ وَفَوَارِسُ، وَهَالِكٌ وَهَوَالِكُ. ﴿الْخَيْرَاتِ﴾ وَاحِدُهَا خَيْرَةٌ وَهْيَ الفَوَاضِلُ. ﴿مُرْجَوْنَ﴾ مُؤَخَّرُونَ. الشَّفَا شَفِيرٌ وَهْوَ حَدُّهُ، وَالْجُرُفُ مَا تَجَرَّفَ مِنَ السُّيُولِ وَالأَوْدِيَةِ. ﴿هَارٍ﴾ هَائِرٍ. يُقَالُ: تَهَوَّرَتِ البِئْرُ إذا أنْهَدَمَتْ، وَانْهَارَ مِثلُهُ (لأَوَّاهٌ) شَفَقًا وَفَرَقًا.\nوَقَالَ:\nإِذَا مَا قُمْتُ أَرْحَلُهَا بِلَيْلٍ … تَأَوَّهُ آهَةَ الرَّجُلِ الحَزِينِ\nهي مدنية، واختلف في آيات منها آيتان مكيتان في شأن علي وعمه\n_________\n(^١) هذِه الفقرة ساقطة من \"اليونينية\" ولم يشر في هامشها إلى سقوط شيء، وتكلم عليها الشارح بعدُ مما يدل على ثبوتها عنده في نسخته، ولكنه لم يشر إلى فروق نسخ، وفي \"الفتح\" ٨/ ٣١٤ قال الحافظ: كذا في بعض النسخ، وسقط للأكثر.","vol":"22","page":393},{"text":"العباس وشيبة قبل إسلامهما (^١) ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ﴾ [التوبة: ١٩] وفيها عشر آيات في شأن تبوك.\nوقوله: ﴿يَحْلِفُونَ بِاللهِ مَا قَالُوا﴾ [التوبة: ٧٤] فقيل: إنها نزلت في المنافقين الذين هموا برسول الله - ﷺ - ليلة العقبة، وقيل: في عبد الله بن أبي. وقيل: في الجلاس بن سويد، وقيل: بتبوك. وقال مقاتل: كلها مدنية إلا قوله: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ﴾ [التوبة: ١٢٨] إلى آخر السورة، قال السخاوي (^٢): ونزلت بعد المائدة. قال ابن عباس: أول شيء نزل منها: ﴿لَقَدْ نَصَرَكُمُ اللهُ فِي مَوَاطِنَ كَثِيرَةٍ﴾ [التوبة: ٢٥] ثم أنزل الباقي فخرج - ﵇ - إلى تبوك (^٣). قال السهيلي: وأهل التفسير يقولون: إن آخرها نزل قبل أولها، فإن أول ما نزل منها: ﴿انْفِرُوا خِفَافًا﴾ ثم نزل أولها في نبذ كل عقد إلى صاحبه (^٤).\nقال ابن العربي: وقوله: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ﴾ [التوبة: ٥] ناسخة لمائة وأربعة عشر (^٥) آيه، ثم صار آخرها ناسخا لأولها، وهو قوله: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ﴾ الآية، وكذا ذكره مكي، وقال الضحاك: ﴿فَاقْتُلُوا الْمُشْرِكِينَ﴾ منسوخة بقوله: ﴿فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ [محمد: ٤] (^٦).\n_________\n(^١) ورد بهامش الأصل: في \"صحيح مسلم\" في فضل الجهاد، التصريح في غير مكان من الحديث أنه كان بالمدينة فاعلمه، وفيه: التصريح بإسلامهما. والله أعلم.\n(^٢) ورد بهامش الأصل: وفي الأصل المنقول منه (البخاري)، والظاهر أنه تصحيف وإنما هو السخاوي. والله أعلم.\n(^٣) \"جمال القراء\" ص (١٠).\n(^٤) \"الروض الأنف\" ٤/ ٢٠١.\n(^٥) ورد بالهامش: صوابه: وأربع عشرة.\n(^٦) رواه الطبري ٦/ ٣٢٢ (١٦٥٠١) في تفسير سورة براءة، وروى عكسه عنه في تفسير سورة محمد ١١/ ٣٠٦ (٣١٣٤٧).","vol":"22","page":394},{"text":"وقال قتادة: هي ناسخة لها (^١).\nوالصحيح كما قاله الثعلبي: إن حكمها ثابت غير منسوخ؛ لأن القتل والمن والفداء لم يزل من أحكامه من أول حرب حاربهم، يدل عليه قوله: ﴿وَخُذُوهُمْ﴾ والأخذ: الأسر، والأسر أن يكون القتل أو الفداء أو المن كما فعل بثمامة.\nفائدة:\nلها أسماء غير براءة: التوبة؛ لأن فيها التوبة على المؤمنين، والفاضحة وغيرها، ذكرها الزمخشري (^٢)، وقال حذيفة فيما ذكره عبد: هي سورة العذاب.\nأخرى:\nقيل: إنما لم يبسمل في أولها؛ لأنها والأنفال سورة واحدة، وفي الحاكم عن ابن عباس: سألت علياًّ عن ذلك فقال: لأن البسملة أمان، وبراءة نزلت بالسيف ليس فيها أمان (^٣)، والصحيح -كما قال القشيري: أن جبريل ما نزل بها فيها.\n(ص): (﴿مَرْصَدٍ﴾: طريق)، أي: يأخذون فيه، والمَرْصَد: الموضع الذي يرقب فيه العدو.\n(ص) (الإل: القرابة، الذمة: العهد). هو كما قال (﴿وَلِيجَةً﴾ كل شيء أدخلته في شيء). أسنده ابن أبي حاتم، عن الربيع (^٤).\n_________\n(^١) روى الطبري في \"تفسيره\" ١١/ ٣٠٦ (٣١٣٤٣، ٣١٣٤٤) عن قتادة قال: (﴿فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ نسختها ﴿فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ﴾.\n(^٢) \"الكشاف\" ٢/ ٢٧٥.\n(^٣) \"المستدرك\" ٢/ ٣٣٠.\n(^٤) \"تفسير ابن أبي حاتم\" ٦/ ١٧٦٥ (١٠٠٤٨) بلفظ: ﴿وَلِيجَةً﴾: دخلاء.","vol":"22","page":395},{"text":"وقال الفراء: بطانة من المشركين (^١).\n(ص) (﴿الشُّقَّةُ﴾: السفر) أسنده أيضا عن ابن عباس (^٢)، قيل في السفر البعيد، وقيل: الغاية التي يقصد إليها.\n(ص) (الخبال: الفساد، والخبال: الموت) (^٣)، قال ابن عباس: يريد عجزًا، وجبنًا (^٤) أي: إنهم كانوا يجبنونكم عن القتال بتهويل الأمر عليكم.\n(ص) (ولأوضعوا خلالكم من التخلل بينكم)، أي: لأسرعوا في الدخول بينكم بالإفساد، والإيضاع: الإسراع، وخلال الشيء وسطه.\n(ص) (ولا تفتني: لا توبخني) قلت: نزلت في جد بن قيس المنافق قال له - ﵇ -: \"هل لك في جلاد بني الأصفر\" يعني الروم تتخذ منهم سراري ووصفاء، فقال: ائذن لي في القعود عنك ولا تفتني بذكر النساء، فقد علم قومي أني مغرم وإني أخشى أن لا أصبر عنهن (^٥)، قال ابن عباس: اعتل جد بن قيس بقوله: ولا تفتني، ولم يكن له علة إلا النفاق، قال تعالى: ﴿أَلَا فِي الْفِتْنَةِ سَقَطُوا﴾.\n(ص) (كَرها وكُرها واحد)، أي: بفتح الكاف وضمها.\n(ص) (﴿مُدَّخَلًا﴾: يدخلون فيه)، قرئ بضم الميم وفتحها، وهو ما في بعض النسخ -يعني: الضم- والمعنى متقارب.\n_________\n(^١) \"معاني القرآن\" ١/ ٤٢٦.\n(^٢) \"تفسير ابن أبي حاتم\" ٦/ ١٨٠٤ (١٠٠٧٠).\n(^٣) في الهامش: حاشية: قال ابن قرقول: صوابه الموتة يعني (…).\n(^٤) ذكره الواحدي في \"تفسيره\" عنه.\n(^٥) رواه الطبري في \"تفسيره\" ٦/ ٣٨٧ (١٦٨٠٣).","vol":"22","page":396},{"text":"قال قتادة: سربًا (^١)، وقال الحسن: وجهًا يدخلونه (^٢). والملجأ أول الآية: المكان الذي يتحصن فيه.\nقال ابن عباس: مهربا، والمغارات جمع مغارة، وهي المكان الذي تغور فيه تستتر، من قولهم: غار الماء في الأرض، قال ابن عباس: يعني: سراديب (^٣).\n(ص) (يجمحون: يسرعون)، أي: لا يرد وجوههم شيء، ومنه فرس جموح.\n(ص) (والمؤتفكات: ائتفكت انقلبت بها الأرض)، أسنده أبو محمد عن قتادة وهي قريات لوط المنقلبات (^٤).\n(ص) (أهوى: ألقاه في هوة. عدن: خلد، عدنت بأرض، أي: أقمت بها، ومنه معدن، ويقال: في معدن صدق: في منبت صدق، الخوالف: الخالف الذي خلفني فقعد بعدي، ومنه يخلفه في الغابرين، ويجوز أن يكون النساء من الخوالف، وإن كان جمع الذكور، فإنه لم يوجد على تقدير جمعه إلا حرفان فارس وفوارس، وهالك وهوالك).\nقلت: أهمل سابق وسوابق وبالس وبوالس، وداجن ودواجن. ذكره ابن مالك.\n_________\n(^١) رواه الطبري ٦/ ٣٩٣ (١٦٨٢٧).\n(^٢) في \"تفسير البغوي\" ٤/ ٥٩.\n(^٣) روى الطبري ٦/ ٣٩٢ (١٦٨٢٣) وابن أبي حاتم ٦/ ١٨١٤ (١٠٣٣١، ١٠٣٣٣، ١٠٣٣٤) بلفظ: ﴿مَلْجَأً﴾ حرزًا ﴿مَغَارَاتٍ﴾ يعني: الغيران أو ﴿مُدَّخَلًا﴾ يقول: ذهابًا في الأرض، وهو النفق في الأرض، وهو السرب.\n(^٤) \"تفسير ابن أبي حاتم\" ٦/ ١٨٣٧ (١٠٢٠١).","vol":"22","page":397},{"text":"وفي \"شرح اللمع\" للأصبهاني (^١): ومن الأسماء: غارب وغوارب، وكاهل وكواهل، وحائج وحوائج، وعائش وعوائش للنوعان.\nوقال قتادة وغير واحد: الخوالف: النساء (^٢) المتخلفات، وقيل: أخسأ الناس.\n(ص) (﴿الْخَيْرَاتِ﴾ واحدتها خيرة، وهي الفواضل)، قاله أبو عيد (^٣) وغيره بزيادة الحسان. (مرجون: مؤخرون لأمرالله) ليقضي فيهم بما هو قاض.\n(ص) (الشفا: الشفير، وهو حده، والجرف: ما تَجَرَّف من السيول والأودية) أي: وهو جانبها الذي ينحدر بالماء أصله، فبقي دائما.\n(ص) (هار، هائر): يريد به أنه مقلوب من أهائر.\n(ص) (شفقا وفرقا، قال:\nإذا ما قمت أرحلها بليل … تأوه آهة الرجل الحزين\n(يقال: تهورت البئر إذا انهدمت وانهارت مثله واحتج له بهذا البيت) (^٤).\n_________\n(^١) هو علي بن الحسين الضرير، النحوي الأصبهاني، المعروف بجامع العلوم. استدرك على الفارسي والجرجاني صنف \"شرح الجمل\"، \"الجواهر\"، \"المجمل\"، \"البيان من شواهد القرآن\"، \"علل القراءات\". قالى البيهقي في \"الوشاح\" هو في النحو والإعراب كعبة لها أفاضل العصر سدنة. والفضل بعد خفائه أسوة حسنة.\nوانظر: \"بغية الوعاة\" ٢/ ١٦٠.\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ٤٤٢ (١٧٠٧٩: ١٧٠٨٧).\n(^٣) هو في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٧.\n(^٤) ورد بهامش الأصل: كذا في أصله وعليه (لا .. إلى). فاعلمه، وهو صحيح؛ لأنه يأتي بعد الشعر، ولكن قال فيه: وقد سلف. اهـ. [قلت الذي يظهر أنها تأخرت عن مكانها قليلًا فكان ينبغي أن تسبق بعد (هار، هائر) وتعليقه عليها.","vol":"22","page":398},{"text":"زاد غيره: المترحم شفقا وفرقا، وقيل: أواه: دعاء. واحتج له بهذا البيت، وقال كعب: إذا ذكر النار تأوه (^١).\nوهذا البيت للمثقب العبدي، واسمه: عائذ بن محصن بن ثعلبة بن واثلة بن عدي، قال المرزباني (^٢): وقيل: أرساس بن عائذ، وقال أبو عبيدة: اسمه: شاس بن نهار (^٣)، والأول أثبت، وسمي المثقب؛ لقوله:\nرددن تحية وكنن أخرى … (وثقبن الوصاوص) (^٤) بالعيون (^٥)\nوالبيت المنشد هو من قصيدة أولها:\nأفاطم قبل بينك متعيني … ومنعك ما سألت كأن تبيني\nفلا تعِدِي مواعد كاذباتٍ … تمرُّ بها رياح الصيف دوني\nفإني لو تخالفني شمالي … لما أتبعتها أبدًا يميني\nإذًا لقطعتها ولقلتُ بيني … كذلك أجتوي من يجتويني\nإلى أن قال:\nفسل الهم عنك بذات لوث … عذافرة كمطرقة القيون\nإذا قمت أرحلها بليل ................ البيت\n_________\n(^١) رواه الطبري ٦/ ٤٩٨ (١٧٤٢٦ - ١٧٤٢٨).\n(^٢) هو محمد بن عمران بن موسى المرزباني، كان صاحب أخبار، ورواية للآداب، وصنف كتبًا كثيرة في أخبار الشعراء، والنوادر وغير ذلك، مات سنة أربع وثمانين وثلاثمائة.\nانظر: \"تاريخ بغداد\" ٣/ ١٣٥، \"سير أعلام النبلاء\" ١٦/ ٤٤٧.\n(^٣) البيت ذكره أبو عبيدة في \"مجازه\" ١/ ٢٧٠ وعزاه للمثقب العبدي ولم يذكر اسمه.\n(^٤) قبالتها بهامش الأصل: وأرين محاسنًا.\n(^٥) هكذا بالأصل، والبيت معروف بلفظ: (للعيون).","vol":"22","page":399},{"text":"وبعده:\nتقول إذا درأت لها وضيني … أهذا دينه أبدًا وديني\nأكل الدهر حَلٌّ وارتحال … فما يُبقي عليَّ ولا يقيني\nومن حكمها وآدابها قوله:\nفإما أن تكون أخي بحق … فأعرف منك غثِّي من سميني\nوإلا فاطرحني واتخذني … عدوًا أتقيك وتتقيني\nفما أدري إذا يممت أرضا … أريد الخير أيهما يليني\nآلخير الذي أنا أبتغيه … أم الشر الذي هو يبتغيني (^١)\n(ص) (يقال: تهورت البئر إذا تهدمت، وانهارت مثله)، وقد سلف، يريد أنه صيرهم النفاق إلى النار.\n_________\n(^١) انظر القصيدة في \"المفضليات\" ص ٢٨٨.","vol":"22","page":400},{"text":"<span data-type='title' id=toc-2686>١ - [باب قوله: ﴿بَرَاءَةٌ مِنَ اللهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ (١)﴾]</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿أُذُنٌ﴾ [التوبة: ٦١]: يُصَدِّقُ. ﴿تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا﴾ [التوبة: ١٠٣] وَنَحْوُهَا كَثِيرٌ، وَالزَّكَاةُ: الطَّاعَةُ وَالإِخْلَاصُ ﴿لَا يُؤْتُونَ الزَّكَاةَ﴾ [فصلت: ٧]: لَا يَشْهَدُونَ أَنْ لَا إله إِلَّا اللهُ ﴿يُضَاهِئُونَ﴾ ﴿التوبة: ٣٠﴾: يُشَبِّهُونَ.\n\n٤٦٥٤ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، قَالَ: سَمِعْتُ الْبَرَاءَ - ﵁ - يَقُول: آخِرُ آيَةٍ نَزَلَتْ ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ وَآخِرُ سُورَةٍ نَزَلَتْ بَرَاءَةٌ. [انظر: ٤٣٦٤ - مسلم: ١٦١٨ - فتح: ٦/ ٣١٦]\n(ص) (قال ابن عباس: ﴿أُذُنَ﴾ يصدق). قلت: فيقبل كل عذر.\n(ص) (﴿تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا﴾، ونحوه كثير، والزكاة الطاعة والإخلاص. ﴿لَا يُؤْتُونَ الزَّكَاةَ﴾ لا يشهدون). قلت: فترفعهم بها من منازل المنافقين إلى منازل المخلصين، وأصلها إليها والزيادة.\n(ص) (﴿يُضَاهِئُونَ﴾: يشبهون.) قلت: هو أصلها، وقرأ عاصم بالهمز (^١)، وهي لغة.\nثم ساق حديث أَبي إِسْحَاقَ، عن البَرَاءَ آخِرُ اَيَةٍ نَزَلَتْ ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ [النساء: ١٧٦] وَآخِرُ سُورَةٍ نَزَلَتْ بَرَاءَةٌ.\nهذا سلف في آخر تفسير سورة النساء (^٢)، وسلف في تفسير سورة البقرة، عن ابن عباس: إن آخر آيه، آية الربا (^٣)\n_________\n(^١) انظر: \"الحجة\" ٤/ ١٨٦، \"الكشف\" ١/ ٥٠٢.\n(^٢) سلف برقم (٤٦٠٥) باب: قوله تعالى: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾.\n(^٣) سلف برقم (٤٥٤٤) باب: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ﴾.","vol":"22","page":401},{"text":"وقيل: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ﴾ [البقرة: ٢٨١] بعدها. قال الداودي: ولم يختلفوا أن أول براءة نزلت سنة تسع، لما حج الصديق بالناس أنزلت: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ [المائدة: ٣] عام حجة الوداع، فكيف تكون براءة آخر سورة أنزلت؟ ولعل البراء أراد بعض براءة.","vol":"22","page":402},{"text":"<span data-type='title' id=toc-2687>٢ - [باب] قوله: ﴿فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ﴾ [التوبة: ٢]</span>\n(سيحُوا): سِيرُوا.\n\n٤٦٥٥ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ وَأَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ بَعَثَنِي أَبُو بَكْرٍ فِي تِلْكَ الْحَجَّةِ فِي مُؤَذِّنِينَ، بَعَثَهُمْ يَوْمَ النَّحْرِ يُؤَذِّنُونَ بِمِنًى أَنْ لَا يَحُجَّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ. قَالَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ ثُمَّ أَرْدَفَ رَسُولُ اللهِ - ﷺ - بِعَلِيِّ بْنِ أَبِي طَالِبٍ، وَأَمَرَهُ أَنْ يُؤَذِّنَ بِبَرَاءَةَ. قَالَ أَبُو هُرَيْرَةَ فَأَذَّنَ مَعَنَا عَلِيٌّ يَوْمَ النَّحْرِ فِي أَهْلِ مِنًى بِبَرَاءَةَ، وَأَنْ لَا يَحُجَّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ. [انظر: ٣٦٩ - مسلم: ١٣٤٧ - فتح: ٨/ ٣١٧].\nأي: آمنين بالعهد، أي: قل لهم يا محمد: سيروا في الأرض آمنين غير خائفين.\nثم ساق حديث أبي هُرَيْرَةَ - ﵁ - قَالَ: بَعَثَنِي أَبُو بَكْرٍ فِي تِلْكَ الحَجَّةِ فِي مُؤَذِّنِينَ .. الحديث.\nتقدم في الصلاة في باب: ما يستر من العورة، وسلف في: الحج أيضًا (^١).\nوأول هذِه الأشهر: شوال، وقيل: يوم عرفة، وجعلت هذِه المدة أمانا لمن كان له عهد أربعة أشهر فما دونها، كان (^٢) له أجل أكثر منها يفيء إليه؛ لقوله تعالى: ﴿فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ﴾ وسماها حُرُمًا؛ لقوله: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ﴾ أي: لتحريم قتال\n_________\n(^١) سلف برقم (١٦٢٢) باب: لا يطوف بالبيت عريان.\n(^٢) هكذا بالأصل، ولعله: (ومن كان).","vol":"22","page":403},{"text":"المشركين بها (^١)، وأما قوله تعالى: ﴿مِنْهَا أَرْبَعَةٌ حُرُمٌ﴾ قلت: هذِه هي ذو القعدة وذو الحجة والمحرم ورجب.\nقال ابن إسحاق (^٢) وغيره: المؤجلون في هذِه الآية صنفان من المشركين:\nأحدهما: كانت مدة عهده أقل من أربعة أشهر ليرتاد لنفسه ثم هو حرب بعد ذلك. وابتداء هذا الأجل كما قال الثعلبي-: يوم الحج الأكبر، وانقضاؤه إلى عشر من ربيع الآخر.\nفأما من لا عهد له، فإنما أجله انسلاخ الأشهر الحرم، ثم نسخ بآية السيف (^٣).\nوقال النحاس: أحسن الأقوال في الآية أنها فيمن نقض العهد، فأما من لم ينقضه فهو مقيم على عهده ﴿فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ﴾ [التوبة: ٧]. قال: وأما ما جاء في الحديث أن ينبذ إلى كل ذي عهد عهده أن يكون للناقض، على أن الرواية بسقوط هذِه اللفظة أولى وأكثر وأشبه (^٤).\n_________\n(^١) ورد بالهامش: لعله فيها.\n(^٢) \"تفسير الطبري\" ٦/ ٣٠٢ (١٦٣٧٠).\n(^٣) كلام الطبري سياقه أوضح قال في \"تفسيره\": فقال بعضهم: هم صنفان من المشركين: أحدهما: كانت مدة العهد بينه وبين رسول - ﷺ - أقل من أربعة أشهر، وأمهل بالسياحة أربعة أشهر.\nوالآخر منهما: كانت مدة عهده بغير أجل محدود، فقصر به على أربعة أشهر ليرتاد لنفسه، ثم هو حرب بعد ذلك لله ولرسوله وللمؤمنين، يقتل حيثما أدرك ويؤسر، إلا أن يتوب. اهـ ثم ساق كلام ابن إسحاق.\n(^٤) \"الناسخ والمنسوخ\" ٢/ ٤١٤ - ٤١٦.","vol":"22","page":404},{"text":"<span data-type='title' id=toc-2688>٣ - [باب] قوله: ﴿وَأَذَانٌ مِنَ اللهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ﴾ الآية [التوبة: ٣]</span>\nآذَنَهُمْ: أَعْلَمَهُمْ.\n\n٤٦٥٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ حَدَّثَنِي عُقَيْلٌ، قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: بَعَثَنِي أَبُو بَكْرٍ - ﵁ - فِي تِلْكَ الْحَجَّةِ فِي الْمُؤَذِّنِينَ، بَعَثَهُمْ يَوْمَ النَّحْرِ يُؤَذِّنُونَ بِمِنًى: أَنْ لَا يَحُجَّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ. قَالَ حُمَيْدٌ: ثُمَّ أَرْدَفَ النَّبِيُّ - ﷺ - بِعَلِيِّ بْنِ أَبِي طَالِبٍ، فَأَمَرَهُ أَنْ يُؤَذِّنَ بِبَرَاءَةَ. قَالَ أَبُو هُرَيْرَةَ: فَأَذَّنَ مَعَنَا عَلِيٌّ فِي أَهْلِ مِنًى يَوْمَ النَّحْرِ بِبَرَاءَةَ، وَأَنْ لَا يَحُجَّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ. [انظر: ٣٦٩ - مسلم: ١٣٤٧ - فتح: ٨/ ٣١٧]","vol":"22","page":405},{"text":"<span data-type='title' id=toc-2689>٤ - [باب ﴿إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ﴾]</span> (^١)\n٤٦٥٧ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ حُمَيْدَ بْنَ عَبْدِ الرَّحْمَنِ أَخْبَرَهُ، أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُ أَنَّ أَبَا بَكْرٍ - ﵁ - بَعَثَهُ فِي الْحَجَّةِ الَّتِي أَمَّرَهُ رَسُولُ اللهِ - ﷺ - عَلَيْهَا -قَبْلَ حَجَّةِ الْوَدَاعِ- فِي رَهْطٍ يُؤَذِّنُ فِي النَّاسِ: أَنْ لَا يَحُجَّنَّ بَعْدَ الْعَامِ مُشْرِكٌ وَلَا يَطُوفَ بِالْبَيْتِ عُرْيَانٌ. فَكَانَ حُمَيْدٌ يَقُولُ: يَوْمُ النَّحْرِ يَوْمُ الْحَجِّ الأَكْبَرِ. مِنْ أَجْلِ حَدِيثِ أَبِي هُرَيْرَةَ. [انظر: ٣٦٩ - مسلم: ١٣٤٧ - فتح: ٨/ ٣٢٠]\n﴿وَأَذَانٌ﴾: إعلام. قلت: وهو اسم من الإيذان، يقال: أذن إيذانا وأذانًا.\nثم ذكر حديث أبي هريرة المذكور من طريقين: وفي آخر الثاني: فَكَانَ حُمَيْدٌ يَقُولُ: يَوْمُ النَّحْرِ يَوْمُ الحَجِّ الأَكْبَرِ. مِنْ أَجْلِ حَدِيثِ أَبِي هُرَيْرَةَ.\nقلت: وهذا هو الأصح، وقد سلف في الحج أنه - ﵇ - قال يوم النحر: \"هذا يوم الحج الأكبر\" (^٢) وهو نص، وقيل: أيامه كلها.\nوقال ابن عباس: إنه يوم عرفة. وقال ابن سيرين: إنه العام الذي حج فيه رسول الله - ﷺ - اتفق فيه حج أهل الملل. وعن مجاهد في رواية: الحج الأكبر القران، والأصغر العمرة (^٣).\n_________\n(^١) سقط هذا الباب في نسخة الشارح وأشار في \"اليونينية\" إلى ثبوتها في نسخة أبي ذر فقط.\n(^٢) سلف برقم (١٧٤٢) باب: الخطبة أيام منى، من حديث ابن عمر.\n(^٣) بسط الطبري هذِه المسألة في \"تفسيره\" وعدد الروايات في كل قول ورجع كونه يوم النحر، ثم ساق الروايات في سبب تسميته بذلك. فانظره ٦/ ٣٠٩ - ٣١٨ (١٦٣٩٦: ١٦٤٨٢).","vol":"22","page":406},{"text":"فائدة:\nحجة الصديق كانت سنة تسع. قال البيهقي في \"دلائله\": ونزلت سورة براءة بعد خروجه، وبعث رسول الله - ﷺ - عليًّا ليقرأها على الناس. ثم ساق ذلك عن ابن إسحاق فقال: إنه موجود في الأحاديث الموصولة. ثم ذكر من حديث مقسم عن ابن عباس أنه - ﵇ - بعث أبا بكر وأمره أن ينادي بهؤلاء الكلمات وأتبعه عليًّا إلى أن قال: وكان علي ينادي بها فإذا بح قام أبو هريرة فنادى بها. ثم ساق من حديث أبي الزبير عن جابر - ﵄ - أن عليًّا قرأ على الناس براءة حتى ختمها. ثم ساق من حديث ابن لهيعة عن أبي الأسود عن عروة أنه - ﵇ - بعث مع علي بآيات من براءة (^١).\n_________\n(^١) \"دلائل النبوة\" ٥/ ٢٩٣ - ٢٩٨.","vol":"22","page":407},{"text":"<span data-type='title' id=toc-2690>٥ - [باب] قوله: ﴿فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ﴾ الآية [التوبة: ١٢]</span>\n٤٦٥٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا زَيْدُ بْنُ وَهْبٍ قَالَ: كُنَّا عِنْدَ حُذَيْفَةَ فَقَالَ: مَا بَقِيَ مِنْ أَصْحَابِ هَذِهِ الآيَةِ إِلاَّ ثَلَاثَةٌ، وَلَا مِنَ الْمُنَافِقِينَ إِلاَّ أَرْبَعَةٌ. فَقَالَ أَعْرَابِيٌّ: إِنَّكُمْ أَصْحَابَ مُحَمَّدٍ - ﷺ - تُخْبِرُونَا فَلَا نَدْرِى، فَمَا بَالُ هَؤُلَاءِ الَّذِينَ يَبْقُرُونَ بُيُوتَنَا وَيَسْرِقُونَ أَعْلَاقَنَا؟ قَالَ: أُولَئِكَ الْفُسَّاقُ، أَجَلْ لَمْ يَبْقَ مِنْهُمْ إِلاَّ أَرْبَعَةٌ، أَحَدُهُمْ شَيْخٌ كَبِيرٌ لَوْ شَرِبَ الْمَاءَ الْبَارِدَ لَمَا وَجَدَ بَرْدَهُ. [فتح: ٨/ ٣٢٢].\nيعني: رءوس قريش وقادتهم أبو جهل وأمية بن خلف وعتبة بن ربيعة وأبو سفيان بن حرب وسهيل بن عمرو.\nقال الفراء: لا عهود لهم (^١).\nقرأ ابن (عامر) (^٢) إيمان بكسر الهمزة، والباقون بالفتح (^٣).\nوقال مجاهد: أهل فارس والروم.\nوقال حذيفة: ما قوتل أهل هذِه الآية ولم يأت أهلها (^٤).\nثم ساق البخاري حديث زَيْدِ بْنِ وَهْبٍ قَالَ: كُنَّا عِنْدَ حُذَيْفَةَ فَقَالَ: مَا بَقِيَ مِنْ أَصْحَابِ هذِه الآيَةِ إِلَّا ثَلَاثَةٌ، وَلَا مِنَ المُنَافِقِينَ إِلَّا أَرْبَعَةٌ. فَقَالَ أَعْرَابِيّ: إِنَّكُمْ -أَصْحَابَ مُحَمَّدٍ - تُخْبِرُونَا بما لا ندري أخبارًا\n_________\n(^١) \"معاني القرآن\" ١/ ٤٢٥.\n(^٢) ورد في الأصل (عباس) وبهامشها كتب (صوابه عامر). فأثبتناها.\n(^٣) انظر: \"الحجة\" للفارسي ٤/ ١٧٧، \"الكشف\" لمكي ١/ ٥٠٠.\n(^٤) رواه الطبري ٦/ ٣٣٠ (١٦٥٤١: ١٦٥٤٣)، وابن أبي حاتم ٦/ ١٧٦١ (١٠٠٢٤).","vol":"22","page":408},{"text":"لَا نَدْرِي ما هي، فَمَا بَالُ هؤلاء الذِينَ يَبْقُرُونَ بُيُوتَنَا ويسْرِقُونَ أَعْلَاقَنَا؟ قَالَ: أُولَئِكَ الفُسَّاقُ، أَجَلْ لَمْ يَبْقَ مِنْهُمْ إِلَّا أَرْبَعَةٌ، بينهم شَيْخٌ كَبِيرٌ لَوْ شَرِبَ المَاءَ البَارِدَ لَمَا وَجَدَ بَرْدَهُ.\nاعترض الإسماعيلي فقال: قال إسماعيل: يعني الذين كاتبوا المشركين، وليس في الحديث الذي ذكره بيان للآية، وقد ذكر بيانها سفيان عن إسماعيل، عن زيد سمعت حذيفة يقول: ما بقي من المنافقين من أهل هذِه الآية: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ [الممتحنة: ١] إلا أربعة أنفس قال: فإذا كان ما ذكرت في خبر سفيان، فحق أن يخرج في سورة الممتحنة، وإنما ذكر المنافقين في البقرة وآل عمران وغيرهما فلِمَ أتى بهذا الحديث في ذكرهم؟\nقلت: وكان حذيفة أسر إليه النبي - ﷺ - بأسماء عدة من المنافقين وأئمة الكفر الذين نزلت فيهم الآية ولم يسر إليه بأسماء جميعهم، واليه الإشارة بقوله: ﴿لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ﴾ [التوبة: ١٠١].\nقال الداودي: وظاهر إيراد حديث حذيفة أنه يعلمهم؛ لقوله: (ولا من المنافقين إلا أربعة) إلا أن يقال: ممن سمي له.\nو(يبقرون) بالباء ثم قاف أي: يفتحون، يقال: بقرت الشيء إذا فتحته، قاله ابن فارس (^١)، ورواه قوم بالنون بدل الباء، حكاه ابن الجوزي، والأول أصح. وقال الخطابي: معنى ينقرون: ينقبون، والنقر أكثره إنما يكون في الصخور والخشب، والأعلاق يعني بعين مهملة كما ضبطه به ابن الجوزي: المال النفيس، وكل شيء له قدر، واحده: علق بكسر العين، يسمى بذلك لتعلق العلم به.\n_________\n(^١) \"مجمل اللغة\" ١/ ١٣١.","vol":"22","page":409},{"text":"وكذا قال الخطابي: الأعلاق: نفائس الأموال، وكل شيء له قيمة أوله من نفسه قدر فهو علق (^١). وبخط الدمياطي بالغين المعجمة ضبطها، وقد حكاه ابن التين، ثم قال: لا أعلم له وجهًا.\nوقوله: (لما وجد برده) إشارة إلى قطع لذته. ومعنى (أجل): نعم.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٨٤٤.","vol":"22","page":410},{"text":"<span data-type='title' id=toc-2691>٦ - [باب] قوله: ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ﴾ [التوبة: ٣٤]\n٤٦٥٩ </span>- حَدَّثَنَا الْحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ عَبْدَ الرَّحْمَنِ الأَعْرَجَ حَدَّثَهُ أَنَّهُ قَالَ: حَدَّثَنِي أَبُو هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «يَكُونُ كَنْزُ أَحَدِكُمْ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ». [انظر:٢٣٧١ - مسلم: ٩٨٧ - فتح: ٨/ ٣٢٢]\n\n٤٦٦٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ حُصَيْنٍ، عَنْ زَيْدِ بْنِ وَهْبٍ قَالَ مَرَرْتُ عَلَى أَبِي ذَرٍّ بِالرَّبَذَةِ فَقُلْتُ: مَا أَنْزَلَكَ بِهَذِهِ الأَرْضِ؟ قَالَ: كُنَّا بِالشَّأْمِ فَقَرَأْتُ ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ﴾ [التوبة: ٣٤] قَالَ مُعَاوِيَةُ: مَا هَذِهِ فِينَا، مَا هَذِهِ إِلاَّ فِي أَهْلِ الْكِتَابِ. قَالَ: قُلْتُ: إِنَّهَا لَفِينَا وَفِيهِمْ. [انظر: ١٤٠٦ - فتح: ٨/ ٣٢٢﴾\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"يَكُونُ كَنْزُ أَحَدِكُمْ يَوْمَ القِيَامَةِ شُجَاعًا أَقْرَعَ\".\nوحديث زيدِ بْنِ وَهْبٍ قَالَ: مَرَرْتُ على أَبِي ذَرٍّ بِالرَّبَذَةِ فَقُلْتُ: مَا أَنْزَلَكَ بهذِه الأَرْضِ؟ قَالَ: كُنَّا بِالشَّامِ فَقَرَأْتُ ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ﴾ الآية [التوبة: ٣٤] قَالَ مُعَاوِيَةُ: مَا هذِه فِينَا، مَا هذِه إِلَّا فِي أَهْلِ الكِتَاب. قَالَ: قُلْتُ: إِنَّهَا لَفِينَا وَفِيهِمْ. سلف في الزكاة، وقد احتج بعض المالكَية في جواز أخذ الورق من الذهب وعكسه بقوله: ﴿يُنْفِقُونَهَا﴾ ولم يقل: ينفقونهما (^١)، وقيل: يعود الضمير إلى الكنز لاشتماله عليهما، وقيل: يعاد على أحدهما؛ ﴿أَحَقُّ أَنْ يُرْضُوهُ﴾ [التوبة: ٦٢].\n_________\n(^١) انظر: \"النوادر والزيادات\" ٧/ ٢٤٣ - ٢٤٥، \"أحكام القرآن\" لابن العربي ٢/ ٩٣٠، \"المنتقى\" ٤/ ٣٠٤.","vol":"22","page":411},{"text":"<span data-type='title' id=toc-2692>٧ - [باب] قَوْلِهِ: ﴿يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ﴾ الآية [التوبة: ٣٥]</span>\n٤٦٦١ - وَقَالَ أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ: حَدَّثَنَا أَبِي، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ خَالِدِ بْنِ أَسْلَمَ قَالَ: خَرَجْنَا مَعَ عَبْدِ اللهِ بْنِ عُمَرَ فَقَالَ: هَذَا قَبْلَ أَنْ تُنْزَلَ الزَّكَاةُ، فَلَمَّا أُنْزِلَتْ جَعَلَهَا اللهُ طُهْرًا لِلأَمْوَالِ. [انظر: ١٤٠٤ - فتح: ٨/ ٣٢٤]\nوَقَالَ أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ: ثَنَا أَبِي، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ، عَنْ خَالِدِ بْنِ أً سْلَمَ قَالَ: خَرَجْنَا مَعَ ابن عُمَرَ ﵄ فَقَالَ: هذا قَبْلَ أَنْ تُنْزَلَ الزَّكَاةُ، فَلَمَّا أُنْزِلَتْ جَعَلَهَا اللهُ طُهْرًا لِلأَمْوَالِ. وقد سلف في الزكاة، وليس لخالد هذا عن ابن عمر في \"الصحيح\" غيره كما نبه عليه الحميدي (^١)، وهذا رأي عمر بن عبد العزيز أيضا أنها -أعنى: الآية التي قبلها- منسوخة بقوله: ﴿خُذْ مِنْ أَمْوَالِهِمْ﴾ [التوبة: ١٠٣] وهذا نسخ الخبر، وقد سلف أن الأخبار لا تنسخ.\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ٢٩٤. وورد بهامش الأصل: وكذا لم يذكر المزي في أطرافه له عن ابن عمر غيره، وقال: تعليق في الزكاة، وهنا بقوله: وقال أحمد بن شبيب. فاعلمه، وكلام ابن الصلاح أن هذا أخذه عنه في المذاكرة؛ لأنه شيخه.","vol":"22","page":412},{"text":"<span data-type='title' id=toc-2693>٨ - [باب] قوله: ﴿إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللهِ اثْنَا عَشَرَ شَهْرًا﴾ الآية [التوبة: ٣٦]</span>\n﴿ألْقَيِّمُ﴾ القَائِمُ.\n\n٤٦٦٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ عَنِ ابْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا، أَرْبَعَةٌ حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ». [انظر: ٦٧ - مسلم: ١٦٧٩ - فتح: ٨/ ٣٢٤]\nهو قول أبي عبيدة (^١). و﴿الدِّينَ﴾ هو الحساب الصحيح. وقال ابن عباس: القضاء القيم (^٢).\nوقوله: ﴿فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ﴾ أي في الأربعة، وقيل: في الاثنى عشر بالقتال ثم نسخ. وقيل بارتكاب الآثام.\nثم ساق حديث ابن أبي بكرة -وهو عبد الرحمن بن أبي بكرة وهو نفيع، أول مولود (^٣) ولد في الإسلام بالبصرة- عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا، أَرْبَعَة حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُوالقَعْدَةِ وَذُو الحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الذِي بَيْنَ جُمَادى وَشَعْبَانَ\".\n_________\n(^١) \"مجاز القرآن\" ١/ ٢٥٨.\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" ٦/ ١٧٩٢ (١٠٠٠١).\n(^٣) ورد بهامش الأصل: يعني عبد الرحمن.","vol":"22","page":413},{"text":"سلف في العلم، وبدء الخلق، والمغازي، والحج، وأخرجه في الأضاحي (^١) ومسلم وأبو داود والنسائي (^٢)، وابتدأ - ﵇ - بذي القعدة، ومنهم من ابتدأ بالمحرم؛ ليكون عددها من سنة.\nوقوله: (\"ثلاثة متواليات\") بدل عن متوالية؛ تنبيهًا على تقليلها في معدودات.\nوقوله: (\"ورجب مضر\") إلى آخره، هو إيضاح له؛ لأن غير مضر كانوا ينقلونه عنه إلى شهر غيره كما فعلوه في النسيء، وكانت مضر تحافظ على تحريم رجب وشعبان من أجله، وربيعة تجعل منها رمضان.\nوقوله: \"إن الزمان قد استدار .. \" إلى آخره، كان ذلك في حجة الوداع، وهو سبب تأخيره حجة الوداع إلى العاشرة حتى وقع الحج في ذي الحجة موافقة لأول الخلق فإنه يقال: أول خلق الشمس في برج الحمل فوافق ذلك تاسع ذي الحجة.\n_________\n(^١) سلف في الحج برقم (١٧٤١)، وفي بدء الخلق برقم (٣١٩٧)، وفي المغازي برقم (٤٤٠٦)، وسيأتي في الأضاحي برقم (٥٥٥٠).\n(^٢) أبو داود (١٩٤٧)، النسائي في \"الكبرى\" ٢/ ٤٦٩ - ٤٧٠ (٤٢١٥).","vol":"22","page":414},{"text":"<span data-type='title' id=toc-2694>٩ - [باب] قوله: ﴿ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا﴾ [االتوبة: ٤٠]</span>\n﴿مَعَنَا﴾ نَاصِرُنَا، السكينة: فعيلة من السكون.\n\n٤٦٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا ثَابِتٌ، حَدَّثَنَا أَنَسٌ، قَالَ: حَدَّثَنِي أَبُو بَكْرٍ - ﵁ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي الْغَارِ، فَرَأَيْتُ آثَارَ الْمُشْرِكِينَ قُلْتُ: يَا رَسُولَ اللهِ، لَوْ أَنَّ أَحَدَهُمْ رَفَعَ قَدَمَهُ رَآنَا. قَالَ: «مَا ظَنُّكَ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا». [انظر: ٣٦٥٣ - مسلم: ٢٣٨١ - فتح: ٨/ ٣٢٥]\n\n٤٦٦٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّهُ قَالَ حِينَ وَقَعَ بَيْنَهُ وَبَيْنَ ابْنِ الزُّبَيْرِ قُلْتُ: أَبُوهُ الزُّبَيْرُ، وَأُمُّهُ أَسْمَاءُ، وَخَالَتُهُ عَائِشَةُ، وَجَدُّهُ أَبُو بَكْرٍ، وَجَدَّتُهُ صَفِيَّةُ. فَقُلْتُ لِسُفْيَانَ إِسْنَادُهُ. فَقَالَ: حَدَّثَنَا، فَشَغَلَهُ إِنْسَانٌ وَلَمْ يَقُلِ ابْنُ جُرَيْجٍ. [٤٦٦٥، ٤٦٦٦ - فتح: ٨/ ٣٢٦]\n\n٤٦٦٥ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنِي يَحْيَى بْنُ مَعِينٍ، حَدَّثَنَا حَجَّاجٌ قَالَ ابْنُ جُرَيْجٍ: قَالَ ابْنُ أَبِي مُلَيْكَةَ: وَكَانَ بَيْنَهُمَا شَيْءٌ فَغَدَوْتُ عَلَى ابْنِ عَبَّاسٍ فَقُلْتُ: أَتُرِيدُ أَنْ تُقَاتِلَ ابْنَ الزُّبَيْرِ فَتُحِلُّ حَرَمَ اللهِ؟. فَقَالَ: مَعَاذَ اللهِ! إِنَّ اللهَ كَتَبَ ابْنَ الزُّبَيْرِ وَبَنِي أُمَيَّةَ مُحِلِّينَ، وَإِنِّي وَاللهِ لَا أُحِلُّهُ أَبَدًا. قَالَ قَالَ النَّاسُ: بَايِعْ لاِبْنِ الزُّبَيْرِ. فَقُلْتُ: وَأَيْنَ بِهَذَا الأَمْرِ عَنْهُ؟ أَمَّا أَبُوهُ فَحَوَارِيُّ النَّبِيِّ - ﷺيُرِيدُ الزُّبَيْرَ- وَأَمَّا جَدُّهُ فَصَاحِبُ الْغَارِ -يُرِيدُ أَبَا بَكْرٍ- وَأُمُّهُ فَذَاتُ النِّطَاقِ -يُرِيدُ أَسْمَاءَ- وَأَمَّا خَالَتُهُ فَأُمُّ الْمُؤْمِنِينَ -يُرِيدُ عَائِشَةَ- وَأَمَّا عَمَّتُهُ فَزَوْجُ النَّبِيِّ - ﷺ -، يُرِيدُ خَدِيجَةَ، وَأَمَّا عَمَّةُ النَّبِيِّ - ﷺ - فَجَدَّتُهُ -يُرِيدُ صَفِيَّةَ- ثُمَّ عَفِيفٌ فِي الإِسْلَامِ، قَارِئٌ لِلْقُرْآنِ. وَاللهِ إِنْ وَصَلُونِي وَصَلُونِي مِنْ قَرِيبٍ، وَإِنْ رَبُّونِي رَبَّنِي أَكْفَاءٌ كِرَامٌ، فَآثَرَ التُّوَيْتَاتِ وَالأُسَامَاتِ","vol":"22","page":415},{"text":"وَالْحُمَيْدَاتِ، يُرِيدُ أَبْطُنًا مِنْ بَنِي أَسَدٍ بَنِي تُوَيْتٍ وَبَنِى أُسَامَةَ وَبَنِى أَسَدٍ، إِنَّ ابْنَ أَبِي الْعَاصِ بَرَزَ يَمْشِي الْقُدَمِيَّةَ -يَعْنِي: عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، وَإِنَّهُ لَوَّى ذَنَبَهُ- يَعْنِي ابْنَ الزُّبَيْرِ. [انظر: ٤٦٦٤ - فتح: ٨/ ٣٢٦]\n\n٤٦٦٦ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ عُمَرَ بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ: دَخَلْنَا عَلَى ابْنِ عَبَّاسٍ فَقَالَ: أَلَا تَعْجَبُونَ لاِبْنِ الزُّبَيْرِ قَامَ فِي أَمْرِهِ هَذَا؟! فَقُلْتُ: لأُحَاسِبَنَّ نَفْسِي لَهُ، مَا حَاسَبْتُهَا لأَبِي بَكْرٍ وَلَا لِعُمَرَ، وَلَهُمَا كَانَا أَوْلَى بِكُلِّ خَيْرٍ مِنْهُ، وَقُلْتُ: ابْنُ عَمَّةِ النَّبِيِّ - ﷺ -، وَابْنُ الزُّبَيْرِ، وَابْنُ أَبِي بَكْرٍ، وَابْنُ أَخِي خَدِيجَةَ، وَابْنُ أُخْتِ عَائِشَةَ فَإِذَا هُوَ يَتَعَلَّى عَنِّي وَلَا يُرِيدُ ذَلِكَ فَقُلْتُ: مَا كُنْتُ أَظُنُّ أَنِّي أَعْرِضُ هَذَا مِنْ نَفْسِي، فَيَدَعُهُ، وَمَا أُرَاهُ يُرِيدُ خَيْرًا، وَإِنْ كَانَ لَا بُدَّ لأَنْ يَرُبَّنِي بَنُو عَمِّي أَحَبُّ إِلَيَّ مِنْ أَنْ يَرُبَّنِي غَيْرُهُمْ. [انظر: ٤٦٦٤ -\nفتح: ٨/ ٣٢٦]\n(السكينة فعيلة من السكون) أي: والوقار، ليس ضد الحركة. قيل: الضمير على رسول الله - ﷺ - وقيل: على أبي بكر. وهو حسن؛ لأن الشارع لم تزل عليه.\nثم ساق حديث أبي بَكْرٍ - ﵁ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي الغَارِ، فَرَأَيْتُ آثَارَ المُشْرِكِينَ قُلْتُ: يَا رَسُولَ اللهِ، لَوْ أَنَّ أَحَدَهُمْ رَفَعَ قَدَمَهُ رَآنَا. قَالَ: \"مَا ظَنُّكَ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا\". وقد سلف في مناقبه في الهجرة.\nثم ساق عن عَبْدِ اللهِ بْنِ مُحَمَّدٍ، ثنَا ابن عُيَيْنَةَ، عَنِ ابن جُرَيْجٍ، عَنِ ابن أَبِي مُلَيْكَةَ، عَنِ ابن عَبَّاسٍ أَنَّهُ قَالَ حِينَ وَقَعَ بَيْنَهُ وَبَيْنَ ابن الزُّبَيْرِ -قُلْتُ: أَبُوهُ الزُّبَيْرُ، وَأُمُّهُ أَسْمَاءُ، وَخَالَتُهُ عَائِشَةُ، وَجَدُّهُ أَبُو بَكْرٍ، وَجَدَّتُهُ صَفِيَّةُ. فَقُلْتُ لِسُفْيَانَ إِسْنَادُهُ. فَقَالَ: ثَنَا، فَشَغَلَهُ إِنْسَانٌ وَلَمْ يَقُلِ: ابن جُرَيْجٍ.","vol":"22","page":416},{"text":"ثم قال: حَدَّثَنِا عَبْدُ اللهِ بْنُ مُحَمَّدٍ -وهو المسندي- قَالَ: ثَنِا يَحْيَى بْنُ مَعِينٍ، ثنَا حَجَّاجٌ -هو ابن محمد الأعور- قَالَ ابن جُرَيْجٍ: قَالَ ابن أَبِي مُلَيْكَةَ: وَكَانَ بَيْنَهُمَا شَيْءٌ فَغَدَوْتُ عَلَى ابن عَبَّاسٍ فَقُلْتُ: أَتُرِيدُ أَنْ تُقَاتِلَ ابن الزُّبَيْر وتحل حَرَمَ اللهِ؟ فَقَالَ: مَعَاذَ اللهِ! إِنَّ اللهَ كَتَبَ ابن الزُّبَيْرِ وَبَنِي أُمَيَّةَ مُحِلّينَ، وَإِنِّي والله لَا أُحِلُّهُ أَبَدًا. قَالَ: قَالَ النَّاسُ: بَايعْ لِابْنِ الزُّبَيْرِ. فَقُلْتُ: وَأَيْنَ بهذا الأَمْرِ عَنْهُ؟ أَمَّا أَبُوهُ: فَحَوَارِيُّ النَّبِيِّ - ﷺيُرِيدُ الزُّبَيْرَ- وَأَمَّا جَدُّهُ فَصَاحِبُ الغَارِ -يُرِيدُ أَبَا بَكْرٍ- وَأُمُّهُ فَذَاتُ النِّطَاقِين -يُرِيدُ أَسْمَاءَ- وَأَمَّا خَالَتُهُ فَأُمُّ المُؤْمِنِينَ -يُرِيدُ عَائِشَةَ- وَأَمَّا عَمَّتُهُ فَزَوْجُ النَّبِيِّ - ﷺيُرِيدُ خَدِيجَةَ- وَأَمَّا عَمَّةُ النَّبِيِّ - ﷺ - فَجَدَّتُهُ -يُرِيدُ صَفِيَّةَ- ثُمَّ عَفِيفٌ فِي الإِسْلَامِ، قَارِئٌ لِلْقُرْآنِ. والله إِنْ وَصَلُونِي وَصَلُونِي مِنْ قَرِيبٍ، وَإِنْ رَبُّونِي رَبَّنِي أَكْفَاءٌ كِرَامٌ، فَآثَرَ التُّوَيْتَاتِ وَالأُسَامَاتِ وَالْحُميْدَاتِ، يُرِيدُ أَبْطُنًا مِنْ بَنِي أَسَدٍ بَنِي تُوَيْتٍ وَبَنِي أُسَامَةَ وَبَنِي حميد، إِنَّ ابن أَبِي العَاصِ بَرَزَ يَمْشِي القُدَمِيَّةَ -يَعْنِي: عَبْدَ المَلِكِ بْنَ مَرْوَانَ- وَإِنَّهُ لَوى ذَنبَهُ، يَعْنِي ابن الزُّبَيْرِ.\nثم ساق عن ابن أَبِي مُلَيْكَةَ قال: دَخَلْنَا عَلَى ابن عَبَّاسٍ فَقَالَ: أَلَا تَعْجَبُونَ لِابْنِ الزُّبَيْرِ قَامَ فِي أَمْرِهِ هذا؟! فَقُلْتُ: لأُحَاسِبَنَّ نَفْسِي لَهُ، مَا حَاسَبْتُهَا لأَبِي بَكْرٍ [وَلَا لِعُمَرَ] (^١)، وَلَهُمَا كَانَا أَوْلَى بِكُلِّ خَيْرٍ مِنْهُ، وَقُلْتُ: ابن عَمَّةِ النَّبِيِّ - ﷺ -، وَابْنُ الزُّبَيْرِ، وَابْنُ أَبِي بَكْرٍ، وَابْنُ أَخِي خَدِيجَةَ، وَابْنُ أُخْتِ عَائِشَةَ فَإِذَا هُوَ يَتَعَلَّى عَنِّي وَلَا يُرِيدُ ذَلِكَ فَقُلْتُ: مَا كُنْتُ أَظُنُّ أَنِّي أَعْرِضُ هذا مِنْ نَفْسِي، فَيَدَعُهُ، وَمَا أُرَاهُ يُرِيدُ خَيْرًا، وَإِنْ كَانَ لَا بُدَّ أنْ يَرُبَّنِي بَنُو عَمِّي أَحَبُّ إِلَيَّ مِنْ أَنْ يَرُبَّنِي غَيْرُهُمْ.\n_________\n(^١) ساقطة من الأصل.","vol":"22","page":417},{"text":"الشرح:\nقيل: الذي وقع بينه وبين [ابن] (^١) الزبير كان في بعض قراءته القرآن. ومعنى (محلين) يعني: مبيحين القتال في الحرم، وكان ابن الزبير يدعى المحل (^٢)، والمراد بكون خديجة عمته -يعني عمة أبيه الزبير- فهي عمة له.\nو(ربُّوني) بضم الباء كما ضبطه صاحب \"المطالع\" أي: يكونون علي أمراء وأربابًا فيشاهدون إحسانهم عندي ويعطوه. وربَّني بفتح الباء.\nوقوله: (وصلوني وربوني) يريد بذلك بني أمية. والأكفاء: الأمثال، الواحد: كفؤ.\nوقوله: (أَبْطُنًا من بني أسد) يعني قرابته، والثلاثة من بني عبد العزى.\nو(الحميدات) بنو حميد بن زهير بن الحارث بن أسد بن عبد العزى بن قصي قبيلة من أزد قريش.\nو(التويتات): بنو تويت بن حبيب بن أسد. و(الأسامات): بنو أسامة بن عبد الله بن حميد بن زهير.\nو(القدمية) بضم القاف وفتح الدال، قاله أبو عبيد يعني: التبختر، ضربه مثلا لركوبه معالي الأمور أنه سعى فيها وعمل بها (^٣).\nوقال ابن قتيبة: هي القدمية واليقدمية (^٤).\n_________\n(^١) ساقطة من الأصل.\n(^٢) ورد بهامش الأصل: في أصله الحل.\n(^٣) \"غريب الحديث\" لأبي عبيد ٢/ ٢٩٦.\n(^٤) \"غريب الحديث\" لابن قتيبة ٢/ ٣٤٤ - ٣٤٤.","vol":"22","page":418},{"text":"قال ابن الأثير: الذي عند البخاري القدمية، معناه: تقدمه في الشرف والفضل. والذي جاء في كتب الغريب: اليقدمية. بالياء والتاء وعند الأزهري بالياء، وعند الجوهري بالتاء، وقيل: إن اليقدمية -بالياء- التقدم بالهمة والفعل (^١). وعند صاحب \"المطالع\" رواه بعضهم اليقدمية بفتح الدال وضمها، والضم صح لنا عن شيخنا أبي الحسن. وقال الخطابي: (يمشي القدمية) يعني: التبختر، وهو مثل يريد أنه قد برز وبلغ الغاية (إلى أمِّ هامته) (^٢). (وإن الآخر لوى ذنبه) أي: لم يتم لما أراده، لكن زاغ عن ذلك (^٣).\nوقوله: (لوى ذنبه) أي ثناه، يقال: لوى فلان ذنبه ورأسه وعطفه إذا ثناه وصرفه، ويروى بالتشديد للمبالغة، وهو مثل لترك المكارم والروغان وإيلاء الجميل، ويجوز أن يكون كناية عن التأخر؛ لأنه قاله في مقابلة أن ابن أبي العاصي يمشي اليقدمية وضبط الدمياطي: لوى بالتشديد. وقال: كنى به عن الجبن، وإيثار الدعة كما تفعل السباع إذا أرادت النوم بأذنابها.\nقال أبو عبيد: يريد أنه لم يتبرز لاكتساب المجد، وطلب الحمد، ولكنه راغ وتنحى (^٤) وكذلك لوى ثوبه في عنقه، ثم قال: ويقال بالتخفيف أيضا، وقرئ بالوجهين ﴿لَوَّوْا رُءُوسَهُمْ﴾ (^٥) [المنافقون: ٥].\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٩٠٣، \"الصحاح\" ٥/ ٢٠٠٨، \"النها ية في غريب الحديث\" ٤/ ٢٧.\n(^٢) وقعت في الأصل: التي أمها منه. والمثبت من \"أعلام الحديث\".\n(^٣) \"أعلام الحديث\" ٣/ ١٨٤٦.\n(^٤) \"غريب الحديث\" ٢/ ٢٩٦.\n(^٥) قرأها بالتخفيف نافع والمفضل عن عاصم، وباقي السبعة بالتشديد، انظر \"الحجة\" للفارسي ٦/ ٢٩٢.","vol":"22","page":419},{"text":"قال ابن التين: معنى (لوى ذنبه) لم يتم له ما أراد. وقال الداودي: يعني أنه مرس بالحرب لا يتأخر ولا يتقدم في غيره، ويضع الأشياء مواضعها، فيدني الناصح ويقصي الكاشح (^١).\nومعنى (لأحاسبن): لأناقشن نفسي في معونته ونصحه والذب عنه، قاله الخطابي (^٢)، وقال الداودي: إني أذكر في مناقبه ما لم أذكر في مناقبهما؛ لعلم الناس بذلك منهما، ولكن فضلهما زاد على فضل من ينسبان إليه.\nو(يتعلى): معناه يترفع أعلى، وقوله: (ما كنت أظن أني أعرض عليه هذا من نفسي فيدعه) يقول: ما ظننت أنه لا يعرف لي حق بنعتي ونصحي.\nوقوله: (لأن يربني بنو عمي) أي: قريشًا، أي: يكون ربا علي وأميرًا. قال الداودي: وكان الضحاك بن قيس يدعو إلى نفسه، وعبد الملك أقرب إلى ابن عباس منه، وكان ابن عباس يعظم الحرم، ويقول: لا يقاتل فيه ولا يقاد فيه من لجأ إليه، ومالك لا يقوله (^٣).\n_________\n(^١) نقل الحافظ في \"الفتح\" ٨/ ٣٢٩ عن الداودي عكس ذلك، فقال: المعنى أنه وقف فلم يتقدم ولم يتأخر، ولا وضع الأشياء مواضعها فأدنى الكاشح وأقصى الناصح، ونحوه في \"عمدة القاري\" ١٥/ ١٩٨.\n(^٢) \"أعلام الحديث\" ٣/ ١٨٤٧.\n(^٣) انظر: \"النوادر والزيادات\" ١٤/ ٢٢٦.","vol":"22","page":420},{"text":"<span data-type='title' id=toc-2695>١٠ - [باب] قوله: ﴿وَاَلْمُؤَلَّفَةِ قلُوبُهُمِ﴾ [التوبة: ٦٠]</span>\nقَالَ مُجَاهِدٌ: يَتَأَلَّفُهُمْ بِالْعَطِيَّةِ.\n\n٤٦٦٧ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي نُعْمٍ، عَنْ أَبِي سَعِيدٍ - ﵁ - قَالَ: بُعِثَ إِلَى النَّبِيِّ - ﷺ - بِشَيْءٍ، فَقَسَمَهُ بَيْنَ أَرْبَعَةٍ وَقَالَ: «أَتَأَلَّفُهُمْ». فَقَالَ رَجُلٌ: مَا عَدَلْتَ. فَقَالَ: «يَخْرُجُ مِنْ ضِئْضِئِ هَذَا قَوْمٌ يَمْرُقُونَ مِنَ الدِّينِ». [انظر: ٣٣٤٤ - مسلم: ١٠٦٤ - فتح: ٨/ ٣٣٠]\nثم ساق حديث ابن أَبِي نُعْمٍ، وهو: عبد الرحمن، عَنْ أَبِي سَعِيدٍ الخدري - ﵁ - قَالَ: بُعِثَ إِلَى رسول الله - ﷺ - بِشَيْءٍ، فَقَسَمَهُ بَيْنَ أَرْبَعَةٍ وَقَالَ: \"أَتَأَلَّفُهُمْ\". فَقَالَ رَجُل: مَا عَدَلْتَ. فَقَالَ: \"يَخْرُجُ مِنْ ضِئْضِئِ هذا قَوْمٌ يَمْرُقُونَ مِنَ الدِّينِ\".\nهذا الحديث سلف في باب علامات النبوة مطولا، والمغازي، ويأتي في التوحيد (^١).\nفصل:\nوكان المؤلفة قلوبهم نحو الخمسين كما أسلفته في الخمس، منهم أبو سفيان بن حرب، وابنه معاوية، وأبو السنابل، وحكيم بن حزام، وعباس بن مرداس، واختلف في الوقت الذي يتألفهم فيه فقيل: قبل إسلامهم ليسلموا، وقيل: بعده ليثبتوا. واختلف متى قطع ذلك عنهم فقيل: في خلافة الصديق، وقيل: في خلافة الفاروق. واختلف في نسخه واستمراره، وقد سلف إيضاح ذلك هناك.\n_________\n(^١) سلف في علامات النبوة برقم (٣٦١٠) وفي المغازي برقم (٤٣٥١) باب: بعث علي بن أبي طالب، وسيأتي في التوحيد برقم (٧٤٣٢) باب: تعرج الملائكة والروح إليه.","vol":"22","page":421},{"text":"<span data-type='title' id=toc-2696>١١ - [باب] قوله: ﴿الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ﴾ الآية [التوبة: ٧٩]</span>\n﴿يَلْمِزُونَ﴾ [التوبة: ٧٩]: يَعِيبُونَ، وَ﴿جُهْدَهُمُ﴾ [التوبة: ٧٩] وَجَهْدَهُمْ: طَاقَتَهُمْ.\n\n٤٦٦٨ - حَدَّثَنِي بِشْرُ بْنُ خَالِدٍ أَبُو مُحَمَّدٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَسْعُودٍ قَالَ: لَمَّا أُمِرْنَا بِالصَّدَقَةِ كُنَّا نَتَحَامَلُ، فَجَاءَ أَبُو عَقِيلٍ بِنِصْفِ صَاعٍ، وَجَاءَ إِنْسَانٌ بِأَكْثَرَ مِنْهُ، فَقَالَ الْمُنَافِقُونَ: إِنَّ اللهَ لَغَنِيٌّ عَنْ صَدَقَةِ هَذَا، وَمَا فَعَلَ هَذَا الآخَرُ إِلاَّ رِئَاءً. فَنَزَلَتْ ﴿الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلاَّ جُهْدَهُمْ﴾ الآيَةَ [التوبة: ٧٩]. [انظر: ١٤١٥ - مسلم: ١٠١٨ - فتح: ٨/ ٣٣٠]\n\n٤٦٦٩ - حَدَّثَنَا إِسْحَاق بْنُ إِبْرَاهِيمَ قَالَ: قلْت لأبِي أُسَامَةَ: أَحَدَّثَكُمْ زَائِدَةُ، عَنْ سُلَيْمَانَ، عَنْ شَقِيقٍ، عَنْ أَبِي مَسْعُودٍ الأنصَارِيِّ قَالَ كَانَ رَسُولُ اللهِ - ﷺ - يَأْمُرُ بِالصَّدَقَةِ، فَيَحْتَالُ أَحَدُنَا حَتَّى يَجِيءَ بِالُمْدِّ، وِإنَّ لأَحَدِهِمِ اليَوْمَ مِائَةَ آلفٍ، كَأَنَّهُ يُعَرِّضُ بِنَفْسِهِ [انظر: ١٤١٥ - مسلم: ١٠١٨ - فتح: ٨/ ٣٣٠]\nثم ساق حديث أَبِي وَائِلٍ شقيق بن سلمة، عَنْ أَبِي مَسْعُودٍ الأنصاري قَالَ: لَمَّا أُمِرْنَا بِالصَّدَقَةِ كُنَّا نتَحَامَلُ، فَجَاءَ أَبُو عَقِيلٍ بِنِصْفِ صَاعٍ، وَجَاءَ إِنْسَان بِأَكْثَرَ مِنْهُ. فَقَالَ المُنَافِقُونَ: إِنَّ اللهَ لَغَنِيٌّ عَنْ صَدَقَةِ هذا.\nهذا الحديث سلف في الزكاة، في باب اتقوا النار.\nوعنه أيضا قال: كَانَ رَسُولُ اللهِ - ﷺ - يأْمُرُ بِالصَّدَقَةِ .. الحديث، سلف أيضا.\nوما ذكر في (جهدهم) هو قول البصريين: إنهما لغتان بمعنى.","vol":"22","page":422},{"text":"وقال بعض الكوفيين: هذِه بالفتح: المشقة، وبالضم: الطاقة، وقال الشعبي: هو بالضم في المشقة وبالفتح في العمل.\nومعنى (﴿يَلْمِزُونَ﴾: يعيبون). كما قال، وقيل: كان عبد الرحمن ابن عوف تصدق بنصف ماله أربعة آلاف درهم أو أربعمائة دينار، وأتى عاصم بن عدي بمائة وسق تمر فلمزهما المنافقون، وقالوا: هذا رياء، فنزلت. فقال قوم: ما أعظم رياءه فنزلت هذِه الآية، وجاء أنصاري بنصف صُبرة من تمر فقالوا: ما أغنى الله عن هذا فنزلت ﴿وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ﴾. ويروى أن أبا عقيل جاء بصاع تمر فقال: مالي غير صاعين نقلت فيهما الماء على ظهري (خبأت) (^١) أحدهما لعيالي وجئت بالآخر، فقال المنافقون: إن الله لغني عن صاع هذا. وقد أوضحنا ذلك هناك فراجعه.\nوأبو عقيل: اسمه عبد الرحمن بن عبد الله بن ثعلبة من ولد (عَبْهَلة) (^٢) بن مكي كان اسمه عبد العزى فسماه - ﵇ - عبد الرحمن عدو الأوثان، حليف بني جَحْجَبَى بن كلفة بن عوف شهد بدرًا وما بعدها واستشهد يوم اليمامة (^٣).\n_________\n(^١) في الأصل (خبيت) وبهامشها (لعله: خبأت).\n(^٢) هكذا في الأصل، وفي \"الاستيعاب\" ٤/ ٢٨٠، \"أسد الغابة\" ٦/ ٢١٩: (عبيلة).\n(^٣) هكذا ذكره المصنف، والأرجح أن أبا عقيل صاحب الصاع غير هذا، وقد اختلف في اسمه فقيل: حبحاب، وقال ابن إسحاق: هو أحد بني أنيف الأراشي، حليف بني عمرو بن عوف، ذكره ابن عبد البر في \"الاستيعاب\" ٤/ ٢٧٩، وابن الأثير في \"أسد الغابة\" ٦/ ٢٢٠، وهو ما رجحه الحافظ في \"الفتح\" ٨/ ٣٣١.","vol":"22","page":423},{"text":"<span data-type='title' id=toc-2697>١٢ - [باب] قوله: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً﴾ الآية [التوبة:٨٠]\n٤٦٧٠ </span>- حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: لَمَّا تُوُفِّيَ عَبْدُ اللهِ جَاءَ ابْنُهُ عَبْدُ اللهِ بْنُ عَبْدِ اللهِ إِلَى رَسُولِ اللهِ - ﷺ - فَسَأَلَهُ أَنْ يُعْطِيَهُ قَمِيصَهُ يُكَفِّنُ فِيهِ أَبَاهُ فَأَعْطَاهُ، ثُمَّ سَأَلَهُ أَنْ يُصَلِّيَ عَلَيْهِ، فَقَامَ رَسُولُ اللهِ - ﷺ - لِيُصَلِّيَ فَقَامَ عُمَرُ فَأَخَذَ بِثَوْبِ رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ تُصَلِّي عَلَيْهِ وَقَدْ نَهَاكَ رَبُّكَ أَنْ تُصَلِّيَ عَلَيْهِ فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا خَيَّرَنِي اللهُ فَقَالَ: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً﴾ وَسَأَزِيدُهُ عَلَى السَّبْعِينَ». قَالَ: إِنَّهُ مُنَافِقٌ. قَالَ: فَصَلَّى عَلَيْهِ رَسُولُ اللهِ - ﷺ - فَأَنْزَلَ اللهُ ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ﴾ [التوبة: ١٨٤]. [مسلم: ٢٤٠٠ - فتح: ٨/ ٣٣٣]\n\n٤٦٧١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ.\nوَقَالَ غَيْرُه: حَدَّثَنِي اللَّيْثُ حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ، عَنْ عُمَرَ بْنِ الْخَطَّابِ - ﵁ - أَنَّهُ قَالَ: لَمَّا مَاتَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ دُعِيَ لَهُ رَسُولُ اللهِ - ﷺ - لِيُصَلِّيَ عَلَيْهِ فَلَمَّا قَامَ رَسُولُ اللهِ - ﷺ - وَثَبْتُ إِلَيْهِ، فَقُلْتُ: يَا رَسُولَ اللهِ، أَتُصَلِّي عَلَى ابْنِ أُبَيٍّ وَقَدْ قَالَ يَوْمَ كَذَا كَذَا وَكَذَا؟! قَالَ: أُعَدِّدُ عَلَيْهِ قَوْلَهُ، فَتَبَسَّمَ رَسُولُ اللهِ - ﷺ - وَقَالَ: «أَخِّرْ عَنِّي يَا عُمَرُ». فَلَمَّا أَكْثَرْتُ عَلَيْهِ قَالَ: «إِنِّي خُيِّرْتُ فَاخْتَرْتُ، لَوْ أَعْلَمُ أَنِّي إِنْ زِدْتُ عَلَى السَّبْعِينَ يُغْفَرْ لَهُ لَزِدْتُ عَلَيْهَا». قَالَ فَصَلَّى عَلَيْهِ رَسُولُ اللهِ - ﷺ - ثُمَّ انْصَرَفَ فَلَمْ يَمْكُثْ إِلاَّ يَسِيرًا حَتَّى نَزَلَتِ الآيَتَانِ مِنْ بَرَاءَةَ: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ [التوبة: ٨٤] إِلَى قَوْلِهِ ﴿وَهُمْ فَاسِقُونَ﴾ [التوبة: ٨٤] قَالَ فَعَجِبْتُ بَعْدُ مِنْ جُرْأَتِي عَلَى رَسُولِ اللهِ - ﷺ - وَاللهُ وَرَسُولُهُ أَعْلَمُ.","vol":"22","page":424},{"text":"ذكر فيه حديث أَبِي أُسَامَةَ حماد بن أسامة، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ ﵄ قَالَ: لَمَّا تُوُفِّيَ عَبْدُ اللهِ جَاءَ .. الحديث، سلف في الجنائز.\nوحديث ابن عباس عن عمر مثله، وساقه هناك في باب ما يكره من الصلاة على المنافقين سندًا ومتنا، فراجعه.","vol":"22","page":425},{"text":"<span data-type='title' id=toc-2698>١٣ - [باب] قَوْلِهِ: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ﴾ [التوبة: ٨٤]\n٤٦٧٢ </span>- حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللَّه، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ قَالَ لَمَّا تُوُفِّيَ عَبْدُ اللهِ بْنُ أُبَيٍّ جَاءَ ابْنُهُ عَبْدُ اللهِ بْنُ عَبْدِ اللهِ إِلَى رَسُولِ اللهِ - ﷺ - فَأَعْطَاهُ قَمِيصَهُ وَأَمَرَهُ أَنْ يُكَفِّنَهُ فِيهِ ثُمَّ قَامَ يُصَلِّي عَلَيْهِ، فَأَخَذَ عُمَرُ بْنُ الْخَطَّابِ بِثَوْبِهِ فَقَالَ: تُصَلِّي عَلَيْهِ وَهْوَ مُنَافِقٌ وَقَدْ نَهَاكَ اللهُ أَنْ تَسْتَغْفِرَ لَهُمْ. قَالَ: «إِنَّمَا خَيَّرَنِي اللهُ أَوْ أَخْبَرَنِي فَقَالَ ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللهُ لَهُمْ﴾ فَقَالَ: سَأَزِيدُهُ عَلَى سَبْعِينَ». قَالَ: فَصَلَّى عَلَيْهِ رَسُولُ اللهِ - ﷺ - وَصَلَّيْنَا مَعَهُ ثُمَّ أَنْزَلَ اللهُ عَلَيْهِ ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُوا بِاللهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ (٨٤)﴾ [التوبة: ٨٤] [انظر: ١٢٦٩ - مسلم: ٢٤٠٠ - فتح: ٨/ ٣٣٧]\nذكر فيه حديث نَافِعٍ، عَنِ ابن عُمَرَ قَالَ: لَمَّا تُوُفِّيَ عَبْدُ اللهِ بْنُ أُبَيٍّ .. فذكر الحديث بمعناه، ورأى الفاروق في معارضته التصلب في الدين والشدة على المنافقين، وقصد - ﵇ - الشفقة على من تعلق بطرف من الدين، وتألف ابنه عبد الله وقومه الخزرج وكان رئيسهم، فلو ترك الصلاة قبل النهي عنها كان عارًا على قومه فاستعمل - ﵇ - أفضل الأمرين من حسن السياسة والدعاء إلى الدين والتآلف عليه إلى أن نُهي فانتهى.\nقال الداودي: وفي رواية أخرى: أنه لم يصل عليه، وأنه أخرجه من قبره ونفث عليه، وجعله على ركبتيه (^١).\n_________\n(^١) ستأتي برقم (٥٧٩٥) كتاب: اللباس، باب: لبس القميص، من حديث جابر.","vol":"22","page":426},{"text":"وقوله: \"سأزيد على السبعين\" وسلف في الجنائز، \"لو أعلم أني إن زدت عليها كفر له لزدت عليها\"، وفي أخرى: \"لأزيدن\". قال الداودي: (كلتاهما) (^١) أو إحداهما وهم وإن لم يكن صلى عليه. وقيل: لما قال: \"سأزيد\" نزلت ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ﴾ الآية فتركه. وذكره عمر خوف النسيان وتبسمه - ﵇ - تعجب من صلابة عمر وبغضه لهم، ولعله على وجه الغلبة. فإن ضحكه كان تبسمًا، ولم يكن تبسم عند شهود الجنازة.\n_________\n(^١) في الأصل: (كلاهما) وفي الهامش: صوابه كلتاهما.","vol":"22","page":427},{"text":"<span data-type='title' id=toc-2699>١٤ - باب قَوْلِهِ: ﴿سَيَحْلِفُونَ بِاللهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا﴾ الآية [التوبة: ٩٥]</span>\n٤٦٧٣ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ أَنَّ عَبْدَ اللهِ بْنَ كَعْبِ بْنِ مَالِكٍ، قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ حِينَ تَخَلَّفَ عَنْ تَبُوكَ: وَاللهِ مَا أَنْعَمَ اللهُ عَلَيَّ مِنْ نِعْمَةٍ بَعْدَ إِذْ هَدَانِي أَعْظَمَ مِنْ صِدْقِي رَسُولَ اللهِ - ﷺ - أَنْ لَا أَكُونَ كَذَبْتُهُ فَأَهْلِكَ كَمَا هَلَكَ الَّذِينَ كَذَبُوا حِينَ أُنْزِلَ الْوَحْيُ ﴿سَيَحْلِفُونَ بِاللهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ﴾ [التوبة: ٩٥] إِلَى ﴿اْلْفَاسِقِينَ﴾. [التوبة: ٩٦]. [انظر: ٢٧٥٧ - مسلم: ٧١٦، ٢٧٦٩ - فتح: ٨/ ٣٤٠]\nساق فيه حديث عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ حِينَ تَخَلَّفَ عَنْ تَبُوكَ: والله مَا أَنْعَمَ اللهُ عَلَيَّ مِنْ نِعْمَةٍ بَعْدَ إِذْ هَدَانِي أَعْظَمَ مِنْ صِدْقِي رَسولَ اللهِ - ﷺ - أنْ لَا أَكُونَ كَذَبْتُهُ فَأَهْلِكَ كَمَا هَلَكَ الذِينَ كَذَبُوا حِينَ أُنْزِلَ الوَحْيُ ﴿سَيَحْلِفُونَ بِاللهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا﴾ [التوبة: ٩٥] إِلَى قوله: ﴿اْلْفَاسِقِينَ﴾. [التوبة: ٩٦].\nكذا وقع في نسخ البخاري ومسلم -كما قاله عياض: (أن لا أكون كذبته) والمعنى: أن أكون كذبته، ولا زائدة كما قال تعالى: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾ [الأعراف: ١٢] أي: أن تسجد (^١).\n_________\n(^١) \"إكمال المعلم\" ٨/ ٢٨٤ - ٢٨٥.","vol":"22","page":428},{"text":"<span data-type='title' id=toc-2700>١٥ - [باب] ﴿يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ﴾ [التوبة: ٩٦]</span>\nوقوله: ﴿وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ﴾ الآية [التوبة: ١٠٢]. [فتح: ٨/ ٣٤٠]\n\n٤٦٧٤ - حَدَّثَنَا مُؤَمَّلٌ -هُوَ ابْنُ هِشَامٍ- حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، وَحَدَّثَنَا عَوْفٌ، حَدَّثَنَا أَبُو رَجَاءٍ، حَدَّثَنَا سَمُرَةُ بْنُ جُنْدُبٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - لَنَا «أَتَانِي اللَّيْلَةَ آتِيَانِ فَابْتَعَثَانِي، فَانْتَهَيْنَا إِلَى مَدِينَةٍ مَبْنِيَّةٍ بِلَبِنِ ذَهَبٍ وَلَبِنِ فِضَّةٍ، فَتَلَقَّانَا رِجَالٌ شَطْرٌ مِنْ خَلْقِهِمْ كَأَحْسَنِ مَا أَنْتَ رَاءٍ، وَشَطْرٌ كَأَقْبَحِ مَا أَنْتَ رَاءٍ قَالَا لَهُمُ اذْهَبُوا فَقَعُوا فِي ذَلِكَ النَّهْرِ. فَوَقَعُوا فِيهِ ثُمَّ رَجَعُوا إِلَيْنَا قَدْ ذَهَبَ ذَلِكَ السُّوءُ عَنْهُمْ، فَصَارُوا فِي أَحْسَنِ صُورَةٍ قَالَا لِي هَذِهِ جَنَّةُ عَدْنٍ، وَهَذَاكَ مَنْزِلُكَ قَالَا: أَمَّا الْقَوْمُ الَّذِينَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنٌ وَشَطْرٌ مِنْهُمْ قَبِيحٌ فَإِنَّهُمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا تَجَاوَزَ اللهُ عَنْهُمْ». [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح: ٨/ ٣٤١].\nساق فيه حديث سَمُرَةَ. وسلف طرف منه في الجنائز ويأتي في التعبير أيضًا (^١).\nوقال الضحاك: هم قوم تخلفوا عن تبوك منهم أبو لبابة، فندموا فنزلت (^٢). وقيل: هم الثلاثة الذين خلفوا.\n_________\n(^١) سلف برقم (١٣٨٦) وسيأتي في التعبير برقم (٧٠٤٧) باب: تعبير الرؤيا بعد الصبح.\n(^٢) رواه الطبري ٦/ ٤٦١ (١٧١٥٨).","vol":"22","page":429},{"text":"<span data-type='title' id=toc-2701>١٦ - [باب] قوله: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ الآية [التوبة: ١١٣]</span>\n٤٦٧٥ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِيهِ قَالَ: لَمَّا حَضَرَتْ أَبَا طَالِبٍ الْوَفَاةُ دَخَلَ عَلَيْهِ النَّبِيُّ - ﷺ - وَعِنْدَهُ أَبُو جَهْلٍ وَعَبْدُ اللهِ بْنُ أَبِي أُمَيَّةَ، فَقَالَ النَّبِيُّ - ﷺ -: «أَيْ عَمِّ، قُلْ: لَا إِلَهَ إِلاَّ اللهُ. أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ». فَقَالَ أَبُو جَهْلٍ وَعَبْدُ اللهِ بْنُ أَبِي أُمَيَّةَ: يَا أَبَا طَالِبٍ، أَتَرْغَبُ عَنْ مِلَّةِ عَبْدِ الْمُطَّلِبِ. فَقَالَ النَّبِيُّ - ﷺ -: «لأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْكَ». فَنَزَلَتْ ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِى قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ (١١٣)﴾ [التوبة: ١١٣]. [انظر: ١٣٦٠، مسلم: ٢٤، بزيادة].\nساق فيه قصة أبي طالب السالفة في الجنائز.\nوقال علي - ﵁ -: مررت بمسلم يستغفر لأبيه، وهو مشرك، قد مات، فنهيته. فقال: استغفر إبراهيم لأبيه، فأخبر رسول الله - ﷺ -، فنزلت (^١). وقيل غير ذلك.\nقال تعالى: ﴿وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ﴾ (^٢) [البقرة: ١١٩].\n_________\n(^١) رواه الترمذي (٣١٠١)، والنسائي ٤/ ٩١، وقال الترمذي: حديث حسن.\n(^٢) في الأصل: (تسأل عن أصحاب الجحيم).","vol":"22","page":430},{"text":"<span data-type='title' id=toc-2702>١٧ - [باب] قَوْلِهِ: ﴿لَقَدْ تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَار﴾ إلى ﴿رَءُوفٌ رَحِيمٌ﴾ [التوبة: ١١٧]\n٤٦٧٦ </span>- حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، قَالَ: أَخْبَرَنِي يُونُسُ، قَالَ أَحْمَد: حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ كَعْبٍ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ كَعْبٍ -وَكَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ حِينَ عَمِيَ-، قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ فِي حَدِيثِهِ ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ [التوبة: ١١٨] قَالَ فِي آخِرِ حَدِيثِهِ: إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَرَسُولِهِ. فَقَالَ النَّبِيُّ - ﷺ -: «أَمْسِكْ بَعْضَ مَالِكَ، فَهْوَ خَيْرٌ لَكَ». [انظر: ٢٧٥٧ - مسلم: ٧١٦، ٢٧٦٩ - فتح: ٨/ ٣٤١]\nذكر فيه طرفا من قصة كعب - ﵁ -.","vol":"22","page":431},{"text":"<span data-type='title' id=toc-2703>١٨ - [باب] قوله: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ إلى ﴿التَّوَّابُ الرَّحِيمُ﴾ [التوبة: ١١٨]</span>\n٤٦٧٧ - حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا أَحْمَدُ بْنُ أَبِي شُعَيْبٍ، حَدَّثَنَا مُوسَى بْنُ أَعْيَنَ، حَدَّثَنَا إِسْحَاقُ بْنُ رَاشِدٍ أَنَّ الزُّهْرِيَّ حَدَّثَهُ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ أَبِي كَعْبَ بْنَ مَالِكٍ -وَهْوَ أَحَدُ الثَّلَاثَةِ الَّذِينَ تِيبَ عَلَيْهِمْ- أَنَّهُ لَمْ يَتَخَلَّفْ عَنْ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةٍ غَزَاهَا قَطُّ غَيْرَ غَزْوَتَيْنِ غَزْوَةِ الْعُسْرَةِ وَغَزْوَةِ بَدْرٍ. قَالَ: فَأَجْمَعْتُ صِدْقَ رَسُولِ اللهِ - ﷺ - ضُحًى، وَكَانَ قَلَّمَا يَقْدَمُ مِنْ سَفَرٍ سَافَرَهُ إِلاَّ ضُحًى وَكَانَ يَبْدَأُ بِالْمَسْجِدِ، فَيَرْكَعُ رَكْعَتَيْنِ، وَنَهَى النَّبِيُّ - ﷺ - عَنْ كَلَامِي وَكَلَامِ صَاحِبَيَّ، وَلَمْ يَنْهَ عَنْ كَلَامِ أَحَدٍ مِنَ الْمُتَخَلِّفِينَ غَيْرِنَا، فَاجْتَنَبَ النَّاسُ كَلَامَنَا، فَلَبِثْتُ كَذَلِكَ حَتَّى طَالَ عَلَيَّ الأَمْرُ، وَمَا مِنْ شَيْءٍ أَهَمُّ إِلَيَّ مِنْ أَنْ أَمُوتَ فَلَا يُصَلِّي عَلَيَّ النَّبِيُّ - ﷺ - أَوْ يَمُوتَ رَسُولُ اللهِ - ﷺ - فَأَكُونَ مِنَ النَّاسِ بِتِلْكَ الْمَنْزِلَةِ، فَلَا يُكَلِّمُنِي أَحَدٌ مِنْهُمْ، وَلَا يُصَلِّي عَلَيَّ، فَأَنْزَلَ اللهُ تَوْبَتَنَا عَلَى نَبِيِّهِ - ﷺ - حِينَ بَقِيَ الثُّلُثُ الآخِرُ مِنَ اللَّيْلِ، وَرَسُولُ اللهِ - ﷺ - عِنْدَ أُمِّ سَلَمَةَ، وَكَانَتْ أُمُّ سَلَمَةَ مُحْسِنَةً فِي شَأْنِي مَعْنِيَّةً فِي أَمْرِي، فَقَالَ رَسُولُ اللهِ - ﷺ -: «يَا أُمَّ سَلَمَةَ تِيبَ عَلَى كَعْبٍ». قَالَتْ: أَفَلَا أُرْسِلُ إِلَيْهِ فَأُبَشِّرَهُ قَالَ: «إِذًا يَحْطِمَكُمُ النَّاسُ فَيَمْنَعُونَكُمُ النَّوْمَ سَائِرَ اللَّيْلَةِ». حَتَّى إِذَا صَلَّى رَسُولُ اللهِ - ﷺ - صَلَاةَ الْفَجْرِ آذَنَ بِتَوْبَةِ اللهِ عَلَيْنَا، وَكَانَ إِذَا اسْتَبْشَرَ اسْتَنَارَ وَجْهُهُ حَتَّى كَأَنَّهُ قِطْعَةٌ مِنَ الْقَمَرِ، وَكُنَّا -أَيُّهَا الثَّلَاثَةُ- الَّذِينَ خُلِّفُوا عَنِ الأَمْرِ الَّذِي قُبِلَ مِنْ هَؤُلَاءِ الَّذِينَ اعْتَذَرُوا حِينَ أَنْزَلَ اللهُ لَنَا التَّوْبَةَ، فَلَمَّا ذُكِرَ الَّذِينَ كَذَبُوا رَسُولَ اللهِ - ﷺ - مِنَ الْمُتَخَلِّفِينَ، وَاعْتَذَرُوا بِالْبَاطِلِ، ذُكِرُوا بِشَرِّ مَا ذُكِرَ بِهِ أَحَدٌ قَالَ اللهُ سُبْحَانَهُ ﴿يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ قُلْ لَا تَعْتَذِرُوا لَنْ نُؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللهُ مِنْ أَخْبَارِكُمْ وَسَيَرَى اللهُ عَمَلَكُمْ وَرَسُولُهُ﴾ الآيَةَ [التوبة: ٩٤]. [مسلم: ٧١٦، ٢٧٦٩ - فتح: ٨/ ٣٤٢].\nذكر فيه قصتهم، وسلفت بطولها.","vol":"22","page":432},{"text":"<span data-type='title' id=toc-2704>١٩ - [باب] قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَكُونُوا مَعَ الصَّادِقِينَ (١١٩)﴾ [التوبة: ١١٩]</span>\n٤٦٧٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، أَنَّ عَبْدَ اللهِ بْنَ كَعْبِ بْنِ مَالِكٍ -وَكَانَ قَائِدَ كَعْبِ بْنِ مَالِكٍ- قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حِينَ تَخَلَّفَ عَنْ قِصَّةِ تَبُوكَ. فَوَاللهِ مَا أَعْلَمُ أَحَدًا أَبْلَاهُ اللهُ فِي صِدْقِ الْحَدِيثِ أَحْسَنَ مِمَّا أَبْلَانِي، مَا تَعَمَّدْتُ مُنْذُ ذَكَرْتُ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - إِلَى يَوْمِي هَذَا كَذِبًا، وَأَنْزَلَ اللهُ -﷿- عَلَى رَسُولِهِ - ﷺ -[لَقَدْ تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ﴾ [التوبة: ١١٧] إِلَى قَوْلِهِ ﴿وَكُونُوا مَعَ الصَّادِقِينَ﴾ [التوبة: ١١٩]. [مسلم: ٧١٦ - فتح: ٨/ ٣٤٣].\nذكر طرفا منها، وكان خروجه في تبوك في حر شديد، كان الرجلان والثلاثة على بعير فعطشوا يوما عطشا شديدًا، فأقبلوا ينحرون الإبل، ويشقون كروشها ويشربون ما فيها.\nومعنى ﴿يَزِيغُ﴾ يميل، وليس ميلا عن الإسلام، وإنما هموا بالقعود فتاب الله عليهم، وأمرهم به. ومعنى ﴿خلفوا﴾ عن الأمر الذي قُبِل من الذين اعتذروا كما سلف، وقيل: عن التوبة، وقيل: معناه تركوا، و﴿رَحُبَتْ﴾: وسعت، و﴿وَظَنُّوا﴾: أيقنوا.\nقوله: (وكانت أم سلمة محسنة في شأني مَعْنية في أمري) أي: تذكر فضله، وروي (مُعيِنة في أمري) من عنيت في الأمر: إذا تكلفته.\nومعنى (أبلاه): اختبره. قيل: ولا يكون الابتلاء إلا في الخير، والبلاء من بلوت يكون في الخير والشر.","vol":"22","page":433},{"text":"<span data-type='title' id=toc-2705>٢٠ - [باب] قَوْلِهِ: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ الآية [التوبة: ١٢٨]</span>\n٤٦٧٩ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي ابْنُ السَّبَّاقِ أَنَّ زَيْدَ بْنَ ثَابِتٍ الأَنْصَارِيَّ - ﵁ - وَكَانَ مِمَّنْ يَكْتُبُ الْوَحْيَ قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ مَقْتَلَ أَهْلِ الْيَمَامَةِ وَعِنْدَهُ عُمَرُ، فَقَالَ أَبُو بَكْرٍ: إِنَّ عُمَرَ أَتَانِي فَقَالَ: إِنَّ الْقَتْلَ قَدِ اْسْتَحَرَّ يَوْمَ الْيَمَامَةِ بِالنَّاسِ، وَإِنِّي أَخْشَى أَنْ يَسْتَحِرَّ الْقَتْلُ بِالْقُرَّاءِ فِي الْمَوَاطِنِ؛ فَيَذْهَبَ كَثِيرٌ مِنَ الْقُرْآنِ، إِلاَّ أَنْ تَجْمَعُوهُ، وَإِنِّي لأَرَى أَنْ تَجْمَعَ الْقُرْآنَ. قَالَ أَبُو بَكْرٍ: قُلْتُ لِعُمَرَ: كَيْفَ أَفْعَلُ شَيْئًا لَمْ يَفْعَلْهُ رَسُولُ اللهِ - ﷺ -؟ فَقَالَ عُمَرُ: هُوَ وَاللهِ خَيْرٌ. فَلَمْ يَزَلْ عُمَرُ يُرَاجِعُنِي فِيهِ حَتَّى شَرَحَ اللهُ لِذَلِكَ صَدْرِي، وَرَأَيْتُ الَّذِي رَأَى عُمَرُ. قَالَ زَيْدُ بْنُ ثَابِتٍ: وَعُمَرُ عِنْدَهُ جَالِسٌ لَا يَتَكَلَّمُ. فَقَالَ أَبُو بَكْر: إِنَّكَ رَجُلٌ شَابٌّ عَاقِلٌ وَلَا نَتَّهِمُكَ، كُنْتَ تَكْتُبُ الْوَحْيَ لِرَسُولِ اللهِ - ﷺ - فَتَتَبَّعِ الْقُرْآنَ فَاجْمَعْهُ. فَوَاللهِ لَوْ كَلَّفَنِي نَقْلَ جَبَلٍ مِنَ الْجِبَالِ مَا كَانَ أَثْقَلَ عَلَيَّ مِمَّا أَمَرَنِي بِهِ مِنْ جَمْعِ الْقُرْآنِ قُلْتُ: كَيْفَ تَفْعَلَانِ شَيْئًا لَمْ يَفْعَلْهُ النَّبِيُّ - ﷺ - فَقَالَ أَبُو بَكْرٍ هُوَ وَاللهِ خَيْرٌ، فَلَمْ أَزَلْ أُرَاجِعُهُ حَتَّى شَرَحَ اللهُ صَدْرِي لِلَّذِى شَرَحَ اللهُ لَهُ صَدْرَ أَبِي بَكْرٍ وَعُمَرَ، فَقُمْتُ فَتَتَبَّعْتُ الْقُرْآنَ أَجْمَعُهُ مِنَ الرِّقَاعِ وَالأَكْتَافِ وَالْعُسُبِ وَصُدُورِ الرِّجَالِ، حَتَّى وَجَدْتُ مِنْ سُورَةِ التَّوْبَةِ آيَتَيْنِ مَعَ خُزَيْمَةَ الأَنْصَارِيِّ، لَمْ أَجِدْهُمَا مَعَ أَحَدٍ غَيْرِهِ ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ﴾ [التوبة: ١٢٨] إِلَى آخِرِهِمَا، وَكَانَتِ الصُّحُفُ الَّتِي جُمِعَ فِيهَا الْقُرْآنُ عِنْدَ أَبِي بَكْرٍ حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ عِنْدَ عُمَرَ حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ عِنْدَ حَفْصَةَ بِنْتِ عُمَرَ.\nتَابَعَهُ عُثْمَانُ بْنُ عُمَرَ وَاللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ وَقَالَ: مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ. وَقَالَ مُوسَى:","vol":"22","page":434},{"text":"عَنْ إِبْرَاهِيمَ حَدَّثَنَا ابْنُ شِهَابٍ: مَعَ أَبِي خُزَيْمَةَ. وَتَابَعَهُ يَعْقُوبُ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ. وَقَالَ أَبُو ثَابِتٍ: حَدَّثَنَا إِبْرَاهِيمُ وَقَالَ: مَعَ خُزَيْمَةَ، أَوْ أَبِي خُزَيْمَةَ. [انظر: ٢٨٠٧ - فتح ٨/ ٣٤٤]\nذكر فيه: حَدَّثَنَا أَبُو اليَمَانِ، أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ أَخْبَرَنِي ابن السَّبَّاقِ -وهو عبيد- أَنَّ زَيْدَ بْنَ ثَابِتٍ الأَنْصَارِيَّ وَكَانَ مِمَّنْ يَكْتُبُ الوَحْي -قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ مَقْتَلَ أَهْلِ اليَمَامَةِ وَعِنْدَهُ عُمَرُ، فَقَالَ أَبُو بَكْرٍ: إِنَّ عُمَرَ أَتَانِي فَقَالَ: إِنَّ القَتْلَ قَدِ اسْتَحَرَّ يَوْمَ اليَمَامَةِ بِالنَّاسِ، وَإِنِّي أَخْشَى أَنْ يَسْتَحِرَّ القَتْلُ بِالْقُرَّاءِ فِي المَوَاطِنِ.\nوفي آخره: حَتَّى وَجَدْتُ مِنْ سُورَةِ التَّوْبَةِ آيَتَيْنِ مَعَ خُزَيْمَةَ الأَنْصَارِيِّ، لَمْ أَجِدْهُمَا مَعَ أَحَدٍ غَيْرِهِ ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ﴾ [التوبة: ١٢٨] إلى آخِرِهِمَا، وَكَانَتِ الصُّحُفُ التِي جُمِعَ فِيهَا القُرْآنُ عِنْدَ أَبِي بَكْرٍ حتَّى تَوَفَّاهُ اللهُ، ثُمَّ عِنْدَ عُمَرَ حتَّى تَوَفَّاهُ اللهُ، ثُمَّ عِنْدَ حَفْصَةَ بِنْتِ عُمَرَ.\nثم قال: تَابَعَهُ عُثْمَانُ بْنُ عُمَرَ وَاللَّيْثُ، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابن شِهَابِ وَقَالَ: مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ. وَقَالَ مُوسَى: عَنْ إِبْرَاهِيمَ حَدَّثنَا ابنَ شِهَابٍ: مَعَ أَبِي خُزَيْمَةَ. وَتَابَعَهُ يَعْقُوبُ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ. وَقَالَ أَبُو ثَابِتٍ: حَدَّثنَا إِبْرَاهِيمُ، وَقَالَ: مَعَ خُزَيْمَةَ، أَوْ أَبِي خُزَيْمَةَ.\nقلت: أما متابعة عثمان فأخرجها أبو بكر عبد الله بن سليمان الأشعث: حدثنا محمد بن يحيى ثني عثمان به (^١).\nوتعليق موسى أسنده البخاري في الأحكام عن موسى (^٢).\n_________\n(^١) \"كتاب المصاحف\" ص ١٤.\n(^٢) إنما أسنده في كتاب: فضائل القرآن برقم (٤٩٨٦) باب: جمع القرآن.","vol":"22","page":435},{"text":"وقوله: (وتابعه يعقوب عن أبيه) يريد المتابعة في أبي خزيمة، لكن ابن أبي داود، لما ذكر حديث يعقوب هذا عن أبيه، عن ابن شهاب، عن ابن السباق، عن زيد قال في الحديث: حتى وجدت آخر سورة التوبة مع خزيمة بن ثابت (^١).\nوتعليق أبي ثابت أخرجه في الأحكام عنه (^٢) -واسمه محمد بن عبيد الله، مولى عثمان بن عفان- وأخرجه مسلم دونه من حديث جعفر بن عون، عن إبراهيم بن إسماعيل الأنصاري، عن الزهري به (^٣).\nوخزيمة بن ثابت شهد أحدًا، وما بعدها، ذو الشهادتين، شهد صفين ممسكًا عن القتال، فلما قتل عمار، قال سمعت النبي - ﷺ - يقول لعمار: \"تقتلك الفئة الباغية\" فجرد سيفه وقاتل حتى قتل (^٤)، وهو صاحب آية الأحزاب كما سيأتي، وكان ابنه عمارة فقيهًا راوية، وولده خزيمة بن عمارة، وخزيمة صاحب الترجمة له أخوان عبد الله، ووحوح لا عقب له (^٥).\nوأبو خزيمة هذا هو ابن أوس بن زيد بن أصرم بن زيد بن ثعلبة بن غنم بن مالك بن النجار، وهم بنو اللات بن ثعلبة بن عمرو بن الخزرج، شهد بدرًا وما بعدها من المشاهد وتوفي في خلافة عثمان، وليس له\n_________\n(^١) \"كتاب المصاحف\" ص ١٥.\n(^٢) سيأتي برقم (٧١٩١) باب: يستحب للكاتب أن يكون أمينًا.\n(^٣) لم أقف عليه في مسلم، ورواه ابن أبي شيبة ٥/ ٢٦١ (٢٥٨٦٨) عن جعفر بن عون، به. ورواه الطبراني ٥/ ١٤٩ (٤٩٠٤) من طريق ابن أبي شيبة.\n(^٤) رواه أحمد ٥/ ٢١٤ - ٢١٥، والجزء المرفوع منه رواه مسلم (٢٩١٦) كتاب: الفتن، من حديث أم سلمة.\n(^٥) انظر: \"أسد الغابة\" ٢/ ٣٣ (١٤٤٦)، \"الإصابة\" ١/ ٤٣٥.","vol":"22","page":436},{"text":"عقب، وأخوه أبو محمد مسعود بن أوس الذي كان يزعم أن الوتر واجب، شهد بدرًا وما بعدها، وتوفي في خلافة عمر، وقيل: إنه شهد صفين مع عليٍّ، وليس له عقب، وهو صاحب هذِه الآية (^١).\nوأكثر روايات خزيمة بغير شك، وادعى ابن الجوزي وَهْم رواية أبي خزيمة فليس بحديثه. ولما ذكر الحميدي هذا الحديث في مسند الصديق [قال] (^٢): المسند منه قول الصديق لزيد: قد كنت تكتب الوحي لرسول الله - ﷺ - (^٣).\nولما ذكر خلف أن أبا مسعود قال: رواه البخاري من جميع طرقه عن الزهري، قال: خارجة بن زيد وابن السباق عن زيد. قال: ليس كما قال، إنما رواه البخاري من حديث عبيد وحده؛ لأن حديث خارجة عنده إنما هو في فقد آية من الأحزاب، فوجدها مع خزيمة ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الأحزاب: ٢٣] كما ستعلمه في موضعه، ولا اضطراب فيهما؛ لأن آية التوبة وجدها أيام الصديق، وآية الأحزاب وجدها أيام عثمان كما صرح به أحمد بن (خالد) (^٤) في \"مسنده\" وغيره.\nفصل:\nهذِه الآية ﴿لَقَدْ جَاءَكُمْ رَسُولٌ﴾ الآية، قال أبي بن كعب: هي\n_________\n(^١) انظر: \"الاستيعاب\" ٤/ ٢٠٥ (٢٩٦٠) وفيه خلاف فيراجع.\n(^٢) زيادة يقتضيها السياق.\n(^٣) \"الجمع بين الصحيحين\" ١/ ٩١.\n(^٤) غير واضحة بالأصل، ولعل الصواب ما أثبتناه، وهو أبو عمر، أحمد بن خالد، يعرف بابن الجباب، فقيه مالكي، محدث، مات سنة اثنتين وعثرين وثلاثمائة. انظر \"سير أعلام النبلاء\" ١٥/ ٢٤٠.","vol":"22","page":437},{"text":"آخر ما نزل من القرآن صححه الحاكم على شرط الشيخين (^١)، زاد القاضي إسماعيل: إلى آخر السورة، وروى ابن مروديه في \"تفسيره\" من حديث مجالد عن زياد بن علاقة، عن قطبة بن مالك، عن سعد بن أبي وقاص قال: قدم رسول الله - ﷺ - المدينة فجاءه قوم من جهينة فقالوا: إنك نزلت بين أظهرنا فأوثق لنا. قال: \"ولم سألتم بهذا؟ \" قالوا: نطلب الأمن فأنزل الله تعالى هذِه الآية ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ (^٢).\nوروى ابن أبي داود عن أبي العالية قال: كان رجال يكتبون ويملي عليهم أبي بن كعب في خلافة أبي بكر، فلما انتهوا إلى قوله: ﴿صَرَفَ اللهُ قُلُوبَهُمْ﴾ الآية ظنوا أنهاآخر ما نزل من القرآن، فقال أبي: إن رسول الله - ﷺ - أقرأني بعدها: ﴿لَقَدْ جَاءَكُمْ﴾ إلى آخر السورة، فهذا آخر ما نزل (^٣).\nوفي \"تفسير ابن مردويه \" قال: ختم الأمر بما فتح به لا إله إلا الله، يقول الله: ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ (٢٥)﴾ [الأنبياء: ٢٥].\nفصل:\nالسبعة على ضم الفاء، أي: من جلدتكم وقبيلتكم ونسلكم.\nقال ابن عباس: ليس في العرب قبيلة إلا ولدت رسول الله - ﷺ - مضرها وربيعها ويمنها (^٤). وقيل: أي من نكاح لا من سفاح، وقد\n_________\n(^١) \"المستدرك\" ٢/ ٣٣٨.\n(^٢) عزاه لابن مردويه السيوطي في \"الدر\" ٣/ ٥٢٩.\n(^٣) \"كتاب المصاحف\" ص ٩.\n(^٤) رواه عبد بن حميد والحارث في \"مسنده\" وابن المنذر كما في \"الدر المنثور\" ٣/ ٥٢٤.","vol":"22","page":438},{"text":"أخبر به كذلك. وقيل: أي: بشر مثلكم ليس من جنس الملائكة، وقرأ ابن عباس وغيره بفتح الفاء من النفاسة، أي: أفضلكم خلقا وأشرفكم نسبا وأكثركم طاعة (^١).\nفائدة: جمعت هذِه الآية ست صفات لرسول الله - ﷺ - الرسالة والنفاسة والعزة، وهو المنع الغالب الشديد. والعنت: المشقة. وقال ابن الأنباري: أصله التشديد، وقال الضحاك: الإثم، وقال ابن أبي عروبة: الضلال. وقيل: الضر، وقيل: الهلاك (^٢). ومعناه: عزيز عليه أن تدخلوا النار.\nالرابعة:\nحرصه على إيصال الهداية إليكم في الدنيا والآخرة، وقيل: حريص عليكم لتؤمنوا، وقيل: حريص على دخولكم الجنة: ﴿رَؤُوفٌ رَّحِيمٌ﴾: فعول من الرأفة والرحمة، قال الحسن بن الفضل: لم يجمع الله لنبي من الأنبياء اسمين من أسمائه إلا الرسول، حيث قال: ﴿بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾ وقال: ﴿إِنَّ اللهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ﴾ [البقرة: ١٤٣].\nفصل:\nمقتل أهل اليمامة سنة اثنتي (^٣) عشرة من الهجرة، سميت اليمامة باسم المصلوبة على بابها التي كانت تبصر من مسيرة ثلاثة أيام، وتعرف بالزرقاء لزرقة عينها، واسمها عنز، ومن أسمائها حواء، قال عياض: والعروض بفتح العين المهملة.\n_________\n(^١) انظر: \"مختصر شواذ القرآن\" ص ٣٠.\n(^٢) انظر: \"تفسير الطبري\" ٤/ ٢٧ - ٢٨.\n(^٣) ورد بهامش الأصل: أرَّخها بعضهم سنة إحدى عشرة، وبعضهم سنة اثنتي عشرة.","vol":"22","page":439},{"text":"فصل:\nمعنى (يستحر القتل): يشتد ويكثر، استفعل من الحر، وذلك أن المكروه يضاف إلى الحر، والمحبوب يضاف إلى البرد، ومنه المثل: ولِّ حارها من تولى قارها.\nوقتل بها من المسلمين ألف وأربعمائة منهم سبعون جمعوا القرآن.\nفصل:\nقول الصديق: (فقلت لعمر: كيف تفعل شيئا لم يفعله رسول الله - ﷺ -؟) هو كلام من يؤثر الاتباع ويخشى الابتداع، وإنما لم يجمعه رسول الله - ﷺ - لأنه كان بمعرض أن ينسخ أو يزاد فيه، فلو جمعه لَكُتِبَ فكان من عنده نقصان ينكر على من عنده زيادة، فلما أُمن هذا الأمر بموته جمعه الصديق.\nومعنى (تتبعت القرآن): تتبعت وجوهه وقراءته، وسأل عنها غيره ليحيط بالأحرف السبعة الذي نزل به، ويعلم القراءة التي هي غير قراءته.\nوروى ابن أبي داود من حديث هشام بن عروة عن أبيه أن أبا بكر قال لعمر ولزيد: اقعدا فمن جاءكما بشاهدين على شيء من كتاب الله فاكتباه (^١).\nوعند الثعلبي عن يحيى بن جعدة قال: كان عمر بن الخطاب لا يثبت آيه في الصحف حتى يشهد عليها رجلان، فجاءه رجل من الأنصار بالآيتين منآخر براءة، فقال عمر: والله لا أسألك عليها بينة كذلك\n_________\n(^١) \"المصاحف\" ص ٦، وقال الحافظ في \"الفتح\" ٩/ ١٤ - ١٥: رجاله ثقات مع انقطاعه، وكأن المراد بالشاهدين الحفظ والكتاب، وقال السخاوي في \"جمال القراء\": ص ٨٦ المراد أنهما يشهدان على أن ذلك المكتوب كتب بين يدي رسول الله - ﷺ -.","vol":"22","page":440},{"text":"كان النبي - ﷺ - يقرؤهما فأثبتهما. وعنه: أشهد لسمعتها من رسول الله - ﷺ - (^١)، وكذا روي عن هلال بن أمية وهي آخر آيه نزلت من السماء في قول بعضهم، وآخر سورة كاملة سورة براءة. وعن قتادة: آخر عهدنا بالوحي هاتان الآيتان خاتمة سورة براءة ﴿لَقَدْ جَاءَكُمْ﴾ إلى ﴿رَبُّ الْعَرْشِ الْعَظِيمِ﴾ (^٢).\nفصل:\nهذا وما سلف يدفع قول من اعترض وقال: كيف يثبت القرآن بخبر واحد؟ لأن عمر وهلالًا وأبيًّا وزيدًا وأبا خزيمة وخزيمة شهدوا بها، فلئن سلمنا ما قالوا -ولا نسلمه- فخزيمة أذكرهم ما نسوه، ولهذا قال زيد: وجدتها مع خزيمة -يعني: مكتوبة- ولم يقل: عرفني أنها من القرآن مع تصريح زيد بأنه سمعها من رسول الله - ﷺ -، أو يقال: إن خزيمة جعل الشارع شهادته بشهادتين، فإذا شهد في هذا وحده كان كافيا، ولعل هذا هو المراد من شهادته، كأن الله أطلع نبيه على هذا الأمر بعده، وأنه يحتاج إليه في شيء لا يوجد إلا عنده ويكتفي به. وهو من أعلام نبوته، وأما ما ذكره ابن التين من قوله لخزيمة لما جعل شهادته بشهادتين لا يعد يحتاج إلى تثبت، ويجوز أن يكون زيد سألهما ليقف على وجوه القراءة فيهما لا على وجدانهما.\n_________\n(^١) رواه سعيد بن منصور في \"سننه\" ٥/ ٣٠٢ (١٠٥٣) عن سفيان عن عمرو بن دينار عن يحيى بن جعدة به. وقد رواه الطبري ٦/ ٥٢٤ (١٧٥٢٧) عن شيخه سفيان بن وكيع، ولكن جعل (عبيد بن عمير) بدل (جعدة).\n(^٢) رواه الطبري ٦/ ٥٢٤ عن قتادة، عن أُبي بن كعب قال: أحدث القرآن عهدًا بالله الآيتان: فذكرهما.","vol":"22","page":441},{"text":"فصل:\nعثمان - ﵁ - لم يصنع في القرآن شيئا، وأنما أخذ الصحف التي حفظها عمر عند حفصة وأمر زيد بن ثابت وعبد الله بن الزبير وعبد الله بن الحارث بن هشام وسعيد بن العاصي وأبي بن كعب في اثني عشر رجلا من قريش والأنصار، فكتب منها مصاحف وسيرها إلى الأمصار؛ لأن حذيفة أخبره بالاختلاف في ذلك، فلما توفيت حفصة أخذ مروان ابن الحكم تلك الصحف فغسلها وقال: أخشى أن يخالف بعض القرآن بعضا، وفي لفظ: أخاف أن يكون فيه شيء يخالف ما نسخ عثمان. وإنما فعل عثمان هذا ولم يفعله الصديق ولا عمر؛ لأن غرض أبي بكر كان جمع القرآن بجميع حروفه ووجوهه التي نزل بها وهي على لغة قريش وغيرها، وكان غرض عثمان تجريد لغة قريش من تلك الغرائب، وقد جاء ذلك تصريحا به من قول عثمان لهؤلاء الكُتَّاب، فجَمْعُ أبي بكر غير جمع عثمان، وقصد بإحضار المصحف -وقد كان زيد ومن أضيف إليه حفظوه- سد باب المقالة، وأن يزعم زاعم أن في الصحف قرآنا لم يكتب، ولئلا يرى إنسان فيما كتبوه شيئا مما لم يقرأ به فينكره، فالصحف شاهدة بصحة جميع ما كتبوه.\nفصل:\nقوله: (أجمعه من الرقاع والأكتاف والعسب وصدور الرجال) الرقاع: جمع رقعة تكون من ورق ومن جلد وشيء شبهه. والأكتاف جمع كتف: وهو عظم عريض يكون في أصل كتف الحيوان ينشف ويكتب فيه، والعسب جمع عسيب: وهو أصل جريد النخل العريض منه كانوا يكشطون طرفها ويتخذونها عصًا وكانوا يكتبون في طرفها العريض.","vol":"22","page":442},{"text":"وقال ابن فارس: عسيب النخل كالقضبان لغيره (^١).\nوقال الداودي: هي العيدان التي يمكن القراءة فيها، وذكر في التفسير، واللخاف وهو بالخاء المعجمة: وهي حجارة بيض رقاق واحدتها لخفة، وقال الأصمعي فيها: عرض ورقة، وقيل: الخزف.\nفصل:\n(لم أجدها مع أحد غيره). قيل: يريد وجدها عنده مكتوبة، وقد كان القرآن مؤلفا على عهد رسول الله - ﷺ - في صدور الرجال. هذا التأليف الذي يشاهد إلا سورة براءة كانت من آخر ما نزل لم يبين الشارع موضعها، ذكره ابن التين، قال: وبيانه في خبر ابن عباس: قلت لعثمان: ما حملكم على أن عمدتم إلى براءة وهي من المئين وإلى الأنفال وهي من المثاني فقرنتم بينهما ولم تجعلوا بينهما البسملة ووضعتموها في السبع الطوال؟ فقال عثمان: كان - ﵇ - تنزل عليه الآيات فيقول: \"ضعوها في موضع كذا\". وكانت الأنفال أول ما نزل عليه بالمدينة وبراءة آخر ما نزل عليه من القرآن، وكانت تشبه قصتها، فتوفي رسول الله - ﷺ - قبل أن يبين أمرها، وظننت أنها منها، فمن أجل ذلك جعلتها في السبع الطوال (^٢).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٦٧، مادة: (عسب).\n(^٢) رواه أبو داود (٧٨٦)، والترمذي (٣٠٨٦)، وأحمد في \"المسند\" ١/ ٥٧، والنسائي في \"الكبرى\" ٥/ ١٠ (٨٠٠٧) والحاكم في \"المستدرك\" ٢/ ٢٢١، وقال الترمذي: حديث حسن، وقال الحاكم: صحيح على شرط الشيخين: وقال =","vol":"22","page":443},{"text":"<span data-type='title' id=toc-2706>١٠ - سُورة يُونُسَ - ﵇ </span>-\n<span data-type='title' id=toc-2707>١ - [باب]</span>\nوَقَالَ ابن عَبَّاس: ﴿فَاخْتَلَطَ﴾ [يونس: ٢٤]: فَنَبَتَ بالْمَاءِ مِنْ كُلِّ لَوْنٍ. وَ﴿قَالُوا اتَّخَذَ اللهُ وَلَدًا سُبْحَانَهُ هُوَ الْغَنِيُّ﴾ [يونس: ٦٨]. وَقَالَ زيدُ بْنُ أَسْلَمَ: ﴿أَنَّ لَهُمْ قَدَمَ صِدْقٍ﴾ [يونس: ٢]: مُحَمَّدٌ - ﷺ -. وَقَالَ مُجَاهِدٌ: خَيْرٌ. يُقَالُ: ﴿تِلْكَ آيَاتُ﴾ [يونس:١]: يَعْنِي هذِه أَعْلَامُ القُرْآنِ وَمِثْلُهُ. ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ﴾ [يونس: ٢٢] المَعْنَى: بِكُمْ. ﴿دَعْوَاهُمْ﴾ [يونس: ١٠]: دُعَاؤُهُمْ ﴿أُحِيطَ بِهِمْ﴾ [يونس: ٢٢]: دَنَوْا مِنَ الهَلَكَةِ ﴿وَأَحَاطَتْ بِهِ خَطِيئَتُهُ﴾ [البقرة: ٨١] ﴿فَأَتْبَعَهُمْ﴾ [يونس: ٩٠] وَأَتْبَعَهُمْ وَاحِدٌ. ﴿عَدُوًّا﴾ [يونس: ٩٠]: مِنَ العُدْوَانِ. وَقَالَ مُجَاهِدٌ: ﴿يُعَجِّلُ اللهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ﴾ [يونس: ١١] قَوْلُ الإِنْسَانِ لِوَلَدِهِ وَمَالِهِ إِذَا غَضِبَ: اللَّهُمَّ لَا تُبَارِكْ فِيهِ وَالْعَنْهُ ﴿لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ﴾ [يونس: ١١]: لأُهْلِكُ مَنْ\n_________\n= الألباني في \"ضعيف أبي داود\" (١٤٥): رجاله ثقات رجال الشيخين؛ غير يزيد الفارسي ولم تثبت عدالته. اهـ\nقلت: وفي الحديث تأكيد لقول البيهقي في \"المدخل \" كما ذكره السيوطي في \"الإتقان\" ١/ ٢١٨ \"إن آيات القرآن وسوره كانت مرتبة على عهد النبي - ﷺ - عدا الأنفال وبراءة\" اهـ وفيه أيضًا: أن ابن عباس كان يرى أن السبع الطوال أولها: البقرة، وآخرها الأعراف ثم يونس. وتتمة لذلك انظر: \"البرهان\" للزركشي ١/ ٢٤٤ - ٢٤٦.","vol":"22","page":444},{"text":"دُعِيَ عَلَيْهِ وَلأَمَاتَهُ. ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى﴾ [يونس: ٢٦]: مِثْلُهَا حُسْنَى ﴿وَزِيَادَةٌ﴾ [يونس: ٢٦]: مَغْفِرَةٌ. ﴿الْكِبْرِيَاءُ﴾ [يونس: ٧٨]: المُلْكُ. [فتح: ٨/ ٣٤٥]\nهي مكية، قال الكلبي: إلا ﴿لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ [يونس: ٦٤] فمدنية. نقله عنه أبو العباس في \"مقامات التنزيل\" قال: وما بلغنا أن فيها مدنيًّا غيرها، وفي \"تفسير ابن النقيب\" عن الكلبي أنها مكية إلا قوله: ﴿وَمِنْهُمْ مَنْ يُؤْمِنُ بِهِ﴾ الآية [يونس: ٤٠] فمدنية.\nوقال مقاتل: كلها مكي غير آيتين ﴿فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ﴾ إلى ﴿الْخَاسِرِينَ﴾ [يونس: ٩٤ - ٩٥] فمدنيتان.\nوعند ابن مردويه عن ابن عباس: فيها روايتان: أشهرهما عنه مكية (^١)، وثانيهما: مدنية.\nوفي \"تفسير ابن النقيب\" عثه: كلها مكية إلا ثلاث آيات فإنهن نزلن بالمدينة: ﴿فَإِنْ كُنْتَ فِي شَكٍّ﴾ إلى آخرها. قال: وقيل: نزل من أولها نحو من أربعين آية بمكة وباقيها بالمدينة (^٢).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿فَاخْتَلَطَ﴾: فَنَبَتَ بِالْمَاءِ مِنْ كُلِّ لَوْنٍ) هذا أسنده ابن أبي حاتم من حديث علي عنه (^٣).\n_________\n(^١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٣٤.\n(^٢) انظر: \"زاد المسير\" ٤/ ٣.\n(^٣) الذي في \"تفسير ابن أبي حاتم ٦/ ١٩٤١ (١٠٣١٤) من طريق عثمان بن عطاء، عن أبيه ورواه الطبري ٦/ ٥٤٦ (١٧٦١٣) من طريق عطاء الخراساني، عن ابن عباس. ورواه أيضًا ابن المنذر كما في \"الدر المنثور\" ٣/ ٥٤٥.","vol":"22","page":445},{"text":"(ص) (وَقَالَ زَيْدُ بْنُ أَسْلَمَ: ﴿أَنَّ لَهُمْ قَدَمَ صِدْقٍ﴾ محمدًا. وَقَالَ مُجَاهِد: خَيْرٌ) الأول قول الحسن وقتادة، يريد أن يشفع لهم (^١)، وقول مجاهد هذا أسنده أبو محمد البستي (^٢) من حديث ابن أبي نجيح، عنه. ثم روي عنه أيضًا: صلاتهم وتسبيحهم. وعن ابن عباس: سبق لهم السعادة في الذِّكر الأول. وعن السدي قال: قدم يقدمون عليه عند ربهم. وعن الربيع بن أنس: ثواب صدق (^٣).\nقلت: وعن ابن عباس أيضًا منزل صدق، وقيل: القدم: العمل الصالح (^٤).\n(ص) (يُقَالُ: ﴿تِلْكَ آيَاتُ﴾ يَعْنِي: هذِه أَعْلَامُ القُرْآنِ وَمِثْلُهُ) أسنده ابن أبي حاتم، عن السدي، عن أبي مالك: تلك آيات الله، يعني: أعلام الدين، وعن الحسن: آيات الكتاب، قال: التوراة والزبور. وعن قتادة: الكتب التي خلت قبل القرآن (^٥).\n(ص) (﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ﴾ المَعْنَى: بِكُمْ) قلت: ويجوز أن يكون عودًا بعد الخطاب إلى الإخبار.\n(ص) (﴿فَأَتْبَعَهُمْ﴾ وَأَتْبَعَهُمْ وَاحِدٌ) يعني: وصلًا وقطعًا. وقال\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٥٢٨ (١٧٥٥٥).\n(^٢) هو أبو محمد إسحاق بن إبراهيم البستي، حدث عن ابن راهويه وغيره، وحدث عنه أبو حاتم بن حبان، له \"السنن\" وقيل \"مسند\". انظر: ترجمته في \"الإكمال\" لابن ماكولا ١/ ٤٣١ - ٤٣٢، \"الأنساب\" للسمعاني ٢/ ٢٠٩، \"سير أعلام النبلاء\" ١٤/ ١٤٠.\n(^٣) هذه الآثار رواها الطبري ٦/ ٥٢٨ - ٥٢٩ ابن أبي حاتم في \"تفسيره\" ٦/ ١٩٢٢ - ١٩٢٤، ورجح الطبري أن تكون بمعنى الأعمال الصالحة.\n(^٤) رواه الطبري ٦/ ٥٢٧ (١٧٥٤٥) عن مجاهد.\n(^٥) \"تفسير ابن حاتم\" ٦/ ١٩٢١ - ١٩٢٢.","vol":"22","page":446},{"text":"الأصمعي: الثاني: أدركه ولحقه، والأول: اتبع أثره، أدركه أو لم يدركه، وكذا قاله أبو زيد وغيره، وقيل: بوصلها في الأمر: اقتدى به، وبالقطع خيرًّا أو شرًّا، وهو قول أبي عمرو (^١).\n(ص) (﴿عَدُوًّا﴾: مِنَ العُدْوَانِ) أي في قوله: ﴿بَغْيًا وَعَدْوًا﴾ (و) (^٢) ظلمًا وعدوانًا (^٣).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿وَلَوْ يُعَجِّلُ اللهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ﴾ قَوْلُ الإِنْسَانِ لِوَلَدِهِ وَمَالِهِ إِذَا غَضِبَ: اللَّهُمَّ لَا تبارِكْ فِيهِ وَالْعَنْهُ. ﴿لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ﴾: لأُهْلِك مَنْ دُعِيَ عَلَيْهِ وَلأَمَاتَه) أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه (^٤)، وقيل: إنه قولهم: ﴿إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ﴾ [الأنفال: ٣٢] وقرأ ابن (عامر) (^٥) (لقَضَى) بفتح القاف والضاد، وفتح لام ﴿أَجَلُهُمْ﴾، والباقون بضم القاف وكسر الضاد ورفع لام أجلهم (^٦).\n(ص) (﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى﴾: مِثْلُهَا حُسْنَى، ﴿وَزِيَادَةٌ﴾: مَغْفِرَةٌ) أسندها ابن أبي حاتم من حديث الضحاك عنه (^٧)، وقيل: الجنة. وقال غيره: النظر إلى وجهه.\n_________\n(^١) انظر: \"معاني القرآن\" للنحاس ٣/ ٣١٣، \"تفسير القرطبي\" ٨/ ٣٧٧ وفيهما عزو القراءة بوصل الألف لقتادة، وعزاها ابن الجوزي في \"زاد المسير\" ٤/ ٥٩، والبناء في \"إتحاف فضلاء البشر\" ص ٢٥٤ للحسن.\n(^٢) هكذا بالأصل، ولعل الصواب: (أي).\n(^٣) انظر: \"تفسير الوسيط\" للواحدي ٢/ ٥٥٨، \"تفسير البغوي\" ٤/ ١٤٨.\n(^٤) \"تفسير ابن أبي حاتم\" ٦/ ١٩٣٢ (١٠٢٥٥).\n(^٥) في الأصل: (عباس) مُضَبَبٌ عليها، وفي الهامش: صوابه عامر.\n(^٦) انظر: \"الحجة\" للفارسي ٤/ ٢٥٣، \"الكشف\" لمكي ١/ ٥١٥.\n(^٧) \"تفسير ابن أبي حاتم\" ٤/ ١٩٤٦ (١٠٣٣٧).","vol":"22","page":447},{"text":"قلت: أخرجه مسلم من حديث عبد الرحمن بن أبي ليلى، عن صهيب مرفوعًا (^١).\nقال أبو العباس الدمشقي: وروي عن ابن أبي ليلى قوله.\nوقال الترمذي: إنما أسندها حماد ورواه سليمان بن المغيرة، عن ثابت، عن عبد الرحمن بن أبي ليلى قوله (^٢).\nقلت: أسنده سفيان بن سعيد، عن عطاء بن السائب، عن ابن أبي ليلى، عن صهيب وشعبة، عن الحكم بن عتيبة، عن عبد الرحمن بن أبي ليلى، عن صهيب مرفوعًا بزيادة: \"الحسنى شهادة أن لا إله إلا الله\" رواهما ابن مردويه، وذكر له شاهدًا من حديث أبي بن كعب وغيره من الصحابة، وحكاه مرفوعًا عن الصديق (^٣)، وذكره البيهقي في \"بعثه\" من حديث جابر (^٤).\n(ص) (﴿الْكِبْرِيَاءُ﴾: المُلْكُ) أسنده أبو محمد بن أبي حاتم من حديث ابن أبي نجيح عنه، وفي رواية الأعمش عنه: الكبرياء في الأرض: العظمة (^٥).\n_________\n(^١) مسلم (١٨١) كتاب: الإيمان، باب: إثبات رؤية المؤمنين في الآخرة ربهم ﷾.\n(^٢) الترمذي (٣١٠٥).\n(^٣) انظر: \"الدر المنثور\" ٣/ ٥٤٦ - ٥٤٧.\n(^٤) \"البعث والنشور\" ص ٢٤٩ (٤٩٣).\n(^٥) \"تفسير ابن أبي حاتم\" ١٦/ ٩٧٣ (١٠٥٠٩)، (١٠٥٠١٠).","vol":"22","page":448},{"text":"<span data-type='title' id=toc-2708>[باب] قوله: ﴿وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ﴾ الآية</span>\n﴿نُنَجِّيكَ﴾ [يونس: ٩٢] نُلْقِيكَ على نَجْوَةٍ مِنَ الأَرْضِ، وَهْوَ النَّشَزُ المَكَانُ المُرْتَفِعُ.\n\n٤٦٨٠ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ قَدِمَ النَّبِيُّ - ﷺ - الْمَدِينَةَ وَالْيَهُودُ تَصُومُ عَاشُورَاءَ فَقَالُوا هَذَا يَوْمٌ ظَهَرَ فِيهِ مُوسَى عَلَى فِرْعَوْنَ. فَقَالَ النَّبِيُّ - ﷺ - لأَصْحَابِهِ: «أَنْتُمْ أَحَقُّ بِمُوسَى مِنْهُمْ، فَصُومُوا». [انظر: ٢٠٠٤ - مسلم: ١١٣٠ - فتح: ٨/ ٣٤٨]\n(ص) (﴿نُنَجِّيكَ﴾: نُلْقِيكَ عَلَى نَجْوَةٍ مِنَ الأَرْضِ) أي: موضع مرتفع (وَهْوَ النَّشَزُ وهو المَكَانُ المُرْتَفِعُ) قيل: السِّرُّ فيه أنهم كانوا يعبدونه فأراهم الله إياه بعد غرقه، وقيل: غرق هو وقومه فخرج وحده، وقرئ بالحاء (^١)، أي: ننحيك وحدك. وقيل: ببدنك، وقيل: بجسدك. أي: عريانًا بغير روح) (^٢).\nساق فيه حديث أَبِي بِشْرٍ -وهو جعفر بن أبي وحشية إياس الواسطي- عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ .. الحديث في صوم عاشوراء، وقد سلف في الصوم من حديث عبد الله بن سعيد بن جبير، عن عمه، عن ابن عباس فراجعه، وأخرجه في الهجرة (^٣)،\n_________\n(^١) عزاها ابن الجوزي في \"زاد المسير\" ٤/ ٦٠ لابن السميفع. وعزاها الماوردي في \"تفسيره\" ٢/ ٤٤٩ ليزيد اليزيدي، وقال: وحكاها علقمة عن ابن مسعود.\n(^٢) ما بين القوسين ورد في المخطوط قبل الباب، وما رتبناه هو المناسب والموائم لترتيبها حسب نص البخاري.\n(^٣) سلف برقم (٣٩٤٣).","vol":"22","page":449},{"text":"ويأتي في طه (^١)، قال مقاتل: وذلك أن بني إسرائيل قالوا: إن القبط لم يغرقوا، فأوحى الله إلى البحر فطفا بهم على وجهه، فنظروا إلى فرعون على الماء فمنذ يومئذ إلى يوم القيامة تطفو الغرقى على الماء فذلك. قوله: ﴿لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً﴾ يعني: لمن بعدك إلى يوم القيامة. وعند الثعلبي: فقالت بنو إسرائيل لما أخبرهم موسى بهلاك القبط: ما مات فرعون ولا يموت أبدًا، فأمر تعالى البحر فألقى فرعون على الساحل أحمر قصيرًا كأنه ثور، فرآه بنو إسرائيل فمن ذلك الوقت لا يقبل البحر ميتا أبدًا. فإن قلت: فقد ذكر بعد أن نوحًا لما أرسل الغراب لينظر له الأرض رأى جيف الغرقى فلهى بها عن حاجة نوح. قلت: الماء قد نضب فإذًا رأى الجيف، وهنا إنما هو وجوده واستقراره.\nفائدة:\nذكر ابن أبي حاتم بإسناده عن السدي قال: خرج موسى في ستمائة ألف وعشرين ألف مقاتل لا يعدون ابن عشرين سنة لصغره، ولا ابن ستين لكبره، ومعهم فرعون وعلى مقدمته هامان في ألف ألف وسبعمائة ألف حصان ليس فيها أنثى (^٢). وقال ابن عباس رفعه: \"كان مع فرعون سبعون قائدًا مع كل قائد سبعون ألفًا\" ذكره ابن مردويه.\nفائدة:\nالبحر الذي غرق فيه فرعون -واسمه الوليد بن مصعب بن الريان أبو مرة. وقال الثعلبي: أبو العباس من بني عمليق بن لاود بن أرم بن\n_________\n(^١) سيأتي برقم (٤٧٣٧).\n(^٢) \"تفسير ابن أبي حاتم\" ٦/ ١٩٨١ (١٠٥٥٧).","vol":"22","page":450},{"text":"سام بن نوح- القلزم -بضم القاف وحكى ابن السمعاني فتحها- موضع على ساحل البحر بين مصر ومكة (^١)، وكنيته أبو خالد لطول بقائه.\nفائدة:\nوصح من حديث ابن عباس ﵄ مرفوعًا \"إن جبريل حثى فى في فرعون التراب حين ألجمه الغرق خشية أن تدركه الرحمة\" صححه ابن حبان (^٢) والحاكم وقال: إنما لم يخرجاه؛ لأن أكثر أصحاب شعبة وقفوه على ابن عباس (^٣)، وله شاهد فذكره، وحسنه الترمذي وصححه مرة واستغربه (^٤). قلت: وله شواهد أخر (^٥). وفي \"تفسير ابن مردويه\" ومن حديث أبي هريرة (^٦) وابن عمر مرفوعًا (^٧).\n_________\n(^١) انظر: \"معجم البلدان\" ٤/ ٣٨٧.\n(^٢) \"صحيح ابن حبان\" ١٤/ ٩٧ (٦٢١٥).\n(^٣) \"المستدرك\" ٢/ ٣٤٠.\n(^٤) \"سنن الترمذي\" (٣١٠٧، ٣١٠٨).\n(^٥) في هامش الأصل: لعل الواو زائدة.\n(^٦) رواه الطبراني في \"الأوسط\" ٦/ ٧١ (٨٢٣٥)، والبيهقي في \"شعب الإيمان\" ٧/ ٤٤ (٩٣٩٠).\n(^٧) رواه الطبراني في \"مسند الشاميين\" ٢/ ٣٩٦ (١٥٦٩).","vol":"22","page":451},{"text":"<span data-type='title' id=toc-2709>١١ - ومن سورة هُودٍ - ﷺ </span>-\nوَقَالَ أَبُو مَيْسَرَةَ: الأَوَّاهُ الرَّحِيمُ بِالْحَبَشِيَّةِ. وَقَالَ ابن عَبَّاسٍ: (بَادِئَ الرَّأي) مَا ظَهَرَ لَنَا. وَقَالَ مُجَاهِدٌ: ﴿الْجُودِيِّ﴾ جَبَلٌ بِالْجَزِيرَةِ. وَقَالَ الحَسَنُ: ﴿إِنَّكَ لَأَنْتَ الْحَلِيمُ﴾ يَسْتَهْزِئُونَ بِهِ، وَقَالَ ابن عَبَّاسٍ: ﴿أَقْلِعِىِ﴾ أَمْسِكِي. ﴿عَصِيبٌ﴾ شَدِيدٌ. ﴿لَا جَرَمَ﴾ بَلَى. ﴿وَفَارَ اَلتَّنُّورُ﴾ نَبَعَ المَاءُ. وَقَالَ عِكْرِمَةُ: وَجْهُ الأَرْضِ. [فتح: ٨/ ٨٤٨]\nهي مكية، وقيل: إلا آية ﴿فَلَعَلَّكَ تَارِكٌ﴾ [هود: ١٢] وقال مقاتل: إلا آيتين ﴿أَقِمِ الصَّلَاةَ﴾ [هود: ١١٤] و﴿أُولَئِكَ يُؤمِنُونَ بِهِ﴾ [هود: ١٧] نزلت في ابن سلام وأصحابه (^١).\n(ص) (وَقَالَ أَبُو مَيْسَرَةَ: الأَوَّاهُ: الرَّحِيمُ بِالْحَبَشِيَّةِ) وقد سلف الكلام فيه في براءة.\n(ص) (وَقَالَ ابن عَبَّاسٍ: (بَادِي الرَّأي) مَا ظَهَرَ لَنَا) هذا أسنده أبو محمد من حديث عثمان بن عطاء، عن أبيه، عنه (^٢)، كما سلف في أحاديث الأنبياء.\n(ص) (وَقَالَ مُجَاهِدٌ: [اْلْجُودِيِّ﴾: جَبَل بِالْجَزِيرَةِ) هذا أسنده أبو محمد من حديث ابن أبي نجيح عنه كما سلف: تشامخت الجبال وتطاولت وتواضع هو لله فلم يغرق، فأرست عليه السفينة (^٣). وقيل: إن جبل الجودي بالموصل، وقيل: بآمد وهما من الجزيرة. وقال ياقوت: إنه جبل مطل على جزيرة ابن عمر على دجلة فوق الموصل،\n_________\n(^١) انظر: \"زاد المسير\" ٤/ ٧٢.\n(^٢) \"تفسير ابن أبي حاتم\" ٦/ ٢٠٢٢ (١٠٨١٥)، عن عطاء من قوله.\n(^٣) السابق ٦/ ٢٠٣٧ (١٠٩١٥).","vol":"22","page":452},{"text":"بالقرب من قرية ثمانين (^١). قال بعضهم: أكرم الله ثلاثة جبال بثلاثة أنبياء: حراء بنبينا، والجودي بنوح، والطور بموسى صلى الله عليهم وسلم.\nوقال عمر فيما ذكره ابن مردويه: لما استوت السفينة على الجودي لبث نوح ما شاء الله ثم أذن له فهبط على الجبل، ودعا الغراب فقال: ائتني بخبر الأرض، فانحدر الغراب على الأرض وفيها الغرقى من قوم نوح، فجعل يأكل فأبطأ على نوح فلعنه، ودعا الحمامة فأمرها فلم تلبث إلا قليلًا حتى جاءته تنفض وريشة في منقارها، فقالت: اهبط فقد أنبتت الأرض، فبارك نوح فيها وفي بيت يأويها وأن تحبب إلى الناس، وقال: ولولا أن يغلبك الناس على نفسك لدعوت الله أن يجعل رأسك من ذهب (^٢).\nوذكر الثعلبي أن طول السفينة ألف ذراع ومائتا ذراع وعرضها ستمائة ذراع، وكانت ثلاث طبقات، طبقة فيها الدواب والوحش، وطبقة فيها الإنس، وطبقة فيها الطير وكانت من الساج. وفي رواية: طولها ثمانون ذراعًا وعرضها خمسون ذراعًا، وبابها في عرضها، وارتفاعها في السماء ثلاثون ذراعًا.\n(ص) (وَقَالَ الحَسَنُ: ﴿إِنَّكَ لَأَنْتَ الْحَلِيمُ﴾ يَسْتَهْزِئُونَ بِهِ) هذا أسنده أبو محمد الحنظلي من حديث أبي المليح عنه (^٣).\n_________\n(^١) \"معجم البلدان\" ٢/ ٨٤، ١٧٩.\n(^٢) رواه ابن مردويه، كما في \"الدر المنثور\" ٣/ ٦٠٥.\n(^٣) \"تفسير ابن أبي حاتم\" ٦/ ٢٠٧٣ (١١١٤١) من طريق أبي مليح، عن ميمون بن مهران.","vol":"22","page":453},{"text":"(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿أَقْلِعِي﴾ أَمْسِكِي. ﴿عَصِيبٌ﴾ شَدِيدٌ. ﴿لَا جَرَمَ﴾ بَلَى. ﴿وَفَارَ اَلنَّنُّوُر﴾ نَبَعَ المَاءُ) هذا رواه أيضا من حديث علي بن طلحة عنه (^١).\n(وَقَالَ عِكْرِمَةُ: وَجْهُ الأَرْضِ) يقال: أقلعت السماء بعدما أمطرت: إذا أمسكت.\nقال أبو عبيدة: إنما قيل له: عصيب، لأنه يعصب الناس بالسكر (^٢). و[لا] (^٣) جرم: لابد، ولا محالة. وأصله من جرم. أي: كسب.\nوقوله: (﴿وَفَارَ﴾ نبع) أي: ظهر على وجه الأرض، وقيل لنوح: إذا رأيت الماء على وجه الأرض فاركب أنت وأصحابك في السفينة.\nوهو قول ابن عباس وعكرمة والزهري. وعن ابن عباس: يريد التنور الذي يخبز فيه. قال الحسن: كان تنورًا من حجارة (^٤).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٢٦/ ٢٠٣٦ (١٠٩١٠)، ٦/ ٢٠٦١ (١١٠٥٦)، ٦/ ٢٠١٩ (١٠٧٩٥)، ٦/ ٢٠٢٨ (١٠٨٥٤).\n(^٢) \"مجاز القرآن\" ١/ ٢٩٣. وفيه: لأنه يعصب الناس بالشر.\n(^٣) زيادة يقتضيها السياق.\n(^٤) انظر: \"تفسير الطبري\" ٧/ ٣٨ - ٤٠، \"تفسير ابن أبي حاتم\" ٦/ ٢٠٢٩.","vol":"22","page":454},{"text":"<span data-type='title' id=toc-2710>١ - [باب ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (٥)﴾]</span>\nوَقَالَ غَيْرُهُ: ﴿وَحَاقَ﴾ [هود: ٨]: نَزَلَ، يَحِيقُ: يَنْزِلُ. ﴿يَئُوسٌ﴾: فَعُولٌ مِنْ يَئِسْتُ. وَقَالَ مُجَاهِدٌ: ﴿تَبْتَئِسْ﴾ [هود: ٣٦]: تَحْزَنْ. ﴿يَثْنُونَ صُدُورَهُمْ﴾ [هود: ٥] شَكٌّ وَامْتِرَاءٌ فِي الحَقِّ. ﴿لِيَسْتَخْفُوا مِنْهُ﴾ [هود: ٥]: مِنَ اللهِ إِنِ اسْتَطَاعُوا.\n\n٤٦٨١ - حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ صَبَّاحٍ، حَدَّثَنَا حَجَّاجٌ قَالَ قَالَ ابْنُ جُرَيْجٍ أَخْبَرَنِي مُحَمَّدُ بْنُ عَبَّادِ بْنِ جَعْفَرٍ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يَقْرَأُ ﴿أَلَا إِنَّهُمْ تَثْنَوْنِي صُدُورُهُمْ﴾ قَالَ سَأَلْتُهُ عَنْهَا فَقَالَ أُنَاسٌ كَانُوا يَسْتَحْيُونَ أَنْ يَتَخَلَّوْا فَيُفْضُوا إِلَى السَّمَاءِ، وَأَنْ يُجَامِعُوا نِسَاءَهُمْ فَيُفْضُوا إِلَى السَّمَاءِ، فَنَزَلَ ذَلِكَ فِيهِمْ. [٤٦٨٢، ٤٦٨٣ - فتح: ٨/ ٣٤٩]\n\n٤٦٨٢ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ وَأَخْبَرَنِي مُحَمَّدُ بْنُ عَبَّادِ بْنِ جَعْفَرٍ أَنَّ ابْنَ عَبَّاسٍ قَرَأَ: ﴿أَلَا إِنَّهُمْ تَثْنَوْنِى صُدُورُهُمْ﴾ قُلْتُ يَا أَبَا الْعَبَّاسِ مَا تَثْنَوْنِي صُدُورُهُمْ؟ قَالَ: كَانَ الرَّجُلُ يُجَامِعُ امْرَأَتَهُ فَيَسْتَحِي، أَوْ يَتَخَلَّى فَيَسْتَحِي، فَنَزَلَتْ ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ﴾. [هود: ٥]. [فتح: ٨/ ٣٤٩]\n\n٤٦٨٣ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو قَالَ: قَرَأَ ابْنُ عَبَّاسٍ ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ﴾ [هود: ٥] وَقَالَ غَيْرُهُ: عَنِ ابْنِ عَبَّاسٍ ﴿يَسْتَغْشُونَ﴾ [هود: ٥]: يُغَطُّونَ رُءُوسَهُمْ ﴿سِيءَ بِهِمْ﴾ [هود: ٧٧] سَاءَ ظَنُّهُ بِقَوْمِهِ. ﴿وَضَاقَ بِهِمْ﴾ [هود: ٧٧] بِأَضْيَافِهِ ﴿بِقِطْعٍ مِنَ اللَّيْلِ﴾ [هود: ٨١]: بِسَوَادٍ. وَقَالَ مُجَاهِدٌ ﴿أُنِيبُ﴾ [هود: ٨٨]: أَرْجِعُ. [فتح: ٨/ ٣٥٠]","vol":"22","page":455},{"text":"(ص) (﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ﴾) إلى قوله: (﴿الصُّدُورِ﴾).\nيقال: ثنيت الشيء ثنيًا إذا عطفته وطويته، وكان طائفة من المشركين يقولون: إذا أغلقنا أبوابنا وأرخينا ستورنا واستغشينا ثيابنا وثنينا صدورنا على عداوة محمد كيف يعلم بنا، فأخبر الله تعالى عما كتموه.\nومعنى ﴿يَثْنُونَ صُدُورَهُمْ﴾: يطوونها على عداوته. قال قتادة: وذلك أخفى ما يكون من ابن آدم إذا ثنى صدره واستغشى ثيابه وأضمر همه في نفسه (^١). ومعنى ﴿لِيَسْتَخْفُوا مِنْهُ﴾ ليتواروا عنه ويكتموا عداوته، فقال تعالى ﴿يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُور﴾ أي: النفوس.\nقاله ابن عباس. وقيل: استخفوا من الله. قال الواحدي: نزلت في الأخنس بن شريق وكان رجلًا حلو الكلام يلقى رسول الله - ﷺ - بما يحبه وينطوي بقلبه على ما يكره فنزلت (^٢). وقرأ الجمهور: (لا يَثنون) بفتح الياء، وعن سعيد بن جبير ضمها. وستأتي له تتمة بعد.\n(ص) (وَقَالَ غَيْرُهُ: ﴿وَحَاقَ﴾: نَزَلَ، يَحِيقُ: يَنْزِلُ) أي: العذاب.\n(ص) (يَئُوسٌ: فَعُولٌ مِنْ يَئِسْتُ) أي لشديد اليأس من رحمة الله وسعة رزقه كفور لنعمته.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿تَبْتَئِسْ﴾: تَحْزَنْ) هو قول الفراء (^٣) والزجاج، وقال ابن عباس: لا تغتم (^٤).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٦/ ٦٢٦ (١٧٩٦٣)، وابن أبي حاتم ٦/ ١٩٩٩ - ٢٠٠٠ (١٠٦٦٤).\n(^٢) \"أسباب النزول\" ص ٢٧١.\n(^٣) \"معاني القرآن\" ٢/ ١٣.\n(^٤) انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٠٠.","vol":"22","page":456},{"text":"(ص) (﴿يَثْنُونَ صُدُورَهُمْ﴾ شَكٌّ وَامْتِرَاءٌ فِي الحَقِّ) قد سلف، وقد أخرجه أبو محمد عن مجاهد (^١).\n(ص) (﴿لِيَسْتَخْفُوا مِنْهُ﴾: مِنَ اللهِ إِنِ اسْتَطَاعُوا) وقد سلف أيضا.\nتم ساق عن مُحَمَّدٍ بنِ عَبَّادِ بْنِ جَعْفَرٍ أَنَّهُ سَمِعَ ابن عَبَّاسٍ يَقْرَأُ: ﴿أَلَا إِنَّهُمْ تَثْنَوْنِي صُدُورُهُمْ﴾ (^٢) فسَأَلْتُهُ عَنْهَا فَقَالَ أُنَاسٌ كَانُوا يَسْتَحْيُونَ أَنْ يَتَخَلَّوْا فَيُفْضُوا إِلَى السَّمَاءِ، وَأَنْ يُجَامِعُوا نِسَاءَهُمْ فَيُفْضُوا إِلَى السَّمَاءِ، فَنَزَلَ ذَلِكَ فِيهِمْ.\nثم رواه بعد ذلك وفيه: قُلْتُ: يَا أَبَا العَبَّاسِ مَا هو؟ فذكره.\n(تَثْنَوْنِي) على وزن يحلولي جعل الفعل للصدور. أي: تلتوي، ووزن (تَثْنَوْنِي) تَفْعَوْعِل على بناء المبالغة فى ميل الصدور والعطف. كما تقول: استوسقت الإبل: اجتمعت، واعشوشبت الأرض، واحلولت الدنيا، ونحو ذلك، وماضي (تثنوني): اثنونيت، وهو بكسر النون الأخيرة. قال ابن التين: وروي بفتحها، وليس بالبين. قلت: وروي بالمثناة فوق وتحت أيضا، وقيل: بحذف النون الأخيرة على وزن ترعوي.\nوقوله: (يتخلوا) روي بالخاء المعجمة من الخلوة، وبالمهملة، حكاهما ابن التين، ثم قال عن الشيخ أبي الحسن أن الثاني أحسن، ولعله يريد أنه يرقد على حلاوة قفاه، فيقال: يحلا (^٣).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٦/ ١٩٩٩ (١٠٦٥٨).\n(^٢) وهي قراءة شاذة. انظر: \"شواذ القرآن\" لابن خالويه ص ٦٤.\n(^٣) قال الجوهري في \"الصحاح\" ٦/ ٢٣١٩: وقع فلان على حُلاوة القفا بالضم، أي على وسط القفا.","vol":"22","page":457},{"text":"وقوله: (فيفضوا إلى السماء) أي: يكشفون حتى يراهم من فيها. يقال: أفضى الرجل إلى امرأته: إذا باشرها.\nثم روى عن عَمْرِو قَالَ: قَرَأَ ابن عَبَّاسٍ: ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ﴾.\nثم قال: (وَقَالَ غَيْرُهُ: عَنِ ابن عَبَّاسٍ ﴿يَسْتَغْشُونَ﴾: أنهم يُغَطُّونَ رُءُوسَهُمْ). مراده بالغير: غير عمرو بن دينار، وقد رواه أبو محمد، عن أبيه، عن أبي صالح، ثنا معاوية، عن علي بن طلحة، عن ابن عباس به (^١).\n(ص) (﴿سِيءَ بِهِمْ﴾: سَاءَ ظَنُّهُ بِقَوْمِهِ) لأنهم أتوه في صورة غلمان جرد فلما نظر إلى حسن وجوههم وطيب روائحهم أشفق عليهم من قومه.\n(ص) (﴿وَضَاقَ بِهِمْ﴾: بِأَضْيَافِهِ) أي: ضاق صدره، وعظم المكروه عليه، قال الزجاج: يقال: ضاق زيد بأمره ذرعًا: إذا لم يجد بالمكروه فيه مخلصا (^٢).\n(ص) (﴿بِقِطْعٍ مِنَ اللَّيْلِ﴾: بِسَوَادٍ) من الليل، أي: سواد يغشى بعد مضي قطعة صارت منه، وهذا وما قبله أسنده أبو محمد عن ابن عباس (^٣).\n(ص) (﴿سِجِّيلٍ﴾: الشَّدِيدُ الكَبِيرُ. سِجِّيلٌ وَسِجِّينٌ، وَاللَّامُ وَالنُّونُ أُخْتَانِ، وَقَالَ تَمِيمُ بْنُ مُقْبِلٍ:\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٦/ ١٩٩٨ (١٠٦٥٥) بلفظ: يكنون.\n(^٢) انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٣٦.\n(^٣) \"تفسير ابن أبي حاتم\" ٦/ ٢٠٦٥.","vol":"22","page":458},{"text":"وَرَجْلَةٍ يَضْرِبُونَ البَيْضَ ضَاحِيَةً … ضَرْبًا تَوَاصَى بِهِ الأَبْطَالُ سِجِّينَا\nوذكر البخاري في تفسير سورة الفيل عن ابن عباس: ﴿سِجِّيلٍ﴾ سَنْك، وَكِلْ بالفارسية. فسنك: حجر، وكل: طين.\nوهذا البيت هو لتميم بن مقبل، وهو من جملة قصيدة ذكر فيها ليلى زوج أبيه، وكان خلف عليها، فلما فرق بينهما الإسلام ذكرها، وقال: تواصت. بدل: تواصى.\nو(رجلة) قال ابن التين: رويت بفتح الراء وكسر الجيم جمع راجل، وروي بكسر الراء والجيم أي: ذي رجلة. قال: والبيض بفتح الباء جمع بيضة، أراد: بيضة الحديد.\nومعنى ضاحية: ظاهرة. يقال: ضحى يضحى، وضحا يضحا: إذا أصابته الشمس، ومنه: ﴿وَلَا تَضْحَى﴾ [طه: ١١٩] والمعنى: أنهم يضربون مواضع البيض وهي التروس. وقال الحسين بن الفضل النيسابوري (^١): هو فعيل من السجن، فإنه يثبت من وقع فيه فلا يبرح مكانه.\nوقال المؤرج: سجين وسجيل، أي: دائم. ورواه ابن الأعرابي: سخينًا بالخاء المعجمة، أي: سخنًا حارًّا. يعني: الضرب. وعند أبي نصر: هي حجارة من سجيل طبخت بنار جهنم -أعاذنا الله منها- متكوب عليها أسماء القوم (^٢).\nقال الأزهري: لما أعربته العرب صار فيها (^٣).\n_________\n(^١) هو أبو يعلى البجلي، الحسين بن الفضل بن عمير، المفسر، اللغوي، المحدث. انظر: ترجمته في: \"سير الأعلام\" ١٣/ ٤١٤.\n(^٢) \"الصحاح\" ٥/ ١٧٢٥.\n(^٣) \"تهذيب اللغة\" ٢/ ١٦٣٤.","vol":"22","page":459},{"text":"وقال غيره: إنه عربي. وقال مجاهد: هو بالفارسية (^١). وقيل إنه اسم لسماء الدنيا. وقال عكرمة: سجيل: بحر معلق في الهواء بين السماء والأرض منها نزلت الحجارة. وقيل: هو جبال في السماء، وهي التي أشار الله إليها بقوله: ﴿وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا مِنْ بَرَدٍ﴾ [النور: ٤٣] وقيل غير ذلك. وقال قتادة: ﴿مِنْ سِجِّيلٍ﴾: من طين يؤيده قوله في موضع آخر: ﴿حِجَارَةً مِّن طِينٍ﴾ [الذاريات: ٣٣] (^٢) وأنكر على البخاري تفسير السجين بالشديد؛ إذ لو كان كذلك لكان حجارة سجيلا؛ لأنه لا يقال: حجارة من شديد؛ لأن شديدًا نعت.\n_________\n(^١) رواه الطبري ٧/ ٩١ (١٨٤٣٨) - (١٨٤٤١).\n(^٢) هذِه الآثار ذكرها ابن الجوزي في \"تفسيره\" ٤/ ١٤٤ - ١٤٥، والقرطبي ٩/ ٨٢.","vol":"22","page":460},{"text":"<span data-type='title' id=toc-2711>٢ - [باب] قوله: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ [هود: ٧]</span>\n٤٦٨٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «قَالَ اللهُ ﷿: أَنْفِقْ أُنْفِقْ عَلَيْكَ\" وَقَالَ: \"يَدُ اللهِ مَلأَى لَا تَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَارَ\" وَقَالَ: \"أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمَاءَ وَالأَرْضَ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَدِهِ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَبِيَدِهِ الْمِيزَانُ يَخْفِضُ وَيَرْفَعُ». [٧٤٩٦،٧٤١٩،٧٤١١،٥٣٥٢ - مسلم: ٩٩٣ - فتح/ ٣٥٢]\n﴿اعْتَرَاكَ﴾ [هود: ٥٤] افْتَعَلْتَ مِنْ عَرَوْتُهُ أَيْ: أَصَبْتُهُ، وَمِنْهُ: يَعْرُوهُ، وَاعْتَرَانِي ﴿آخِذٌ بِنَاصِيَتِهَا﴾ [هود: ٥٦] أَيْ: فِي مِلْكِهِ وَسُلْطَانِهِ. ﴿عَنِيدٌ﴾ [هود: ٥٩] وَعَنُودٌ وَعَانِدٌ وَاحِدٌ، هُوَ تَأْكِيدُ التَّجَبُّرِ، ﴿وَاسْتَعْمَرَكُمْ﴾ [هود: ٦١] جَعَلَكُمْ عُمَّارًا، أَعْمَرْتُهُ الدَّارَ فَهْيَ عُمْرَى جَعَلْتُهَا لَهُ. ﴿نَكِرَهُمْ﴾ [هود: ٧٠] وَأَنْكَرَهُمْ وَاسْتَنْكَرَهُمْ وَاحِدٌ ﴿حَمِيدٌ مَجِيدٌ﴾ [هود: ٧٣]: كَأَنَّهُ فَعِيلٌ مِنْ مَاجِدٍ. مَحْمُودٌ مِنْ حَمِدَ. ﴿سِجِّيلٍ﴾ [هود: ٨٢] الشَّدِيدُ الْكَبِيرُ. سِجِّيلٌ وَسِجِّينٌ، وَاللاَّمُ وَالنُّونُ أُخْتَانِ، وَقَالَ تَمِيمُ بْنُ مُقْبِلٍ\nوَرَجْلَةٍ يَضْرِبُونَ الْبَيْضَ ضَاحِيَةً … ضَرْبًا تَوَاصَى بِهِ الأَبْطَالُ سِجِّينَا\n(وَقَالَ مُجَاهِدٌ: ﴿أُنِيبُ﴾: أَرْجِعُ) أي في المعاد.\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَالَ اللهُ -﷿-: أَنْفِقْ أُنْفِقْ عَلَيْكَ\" وَقَالَ: \"يَدُ اللهِ مَلأى لَا تَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَارَ\" وَقَالَ: \"أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمَاءَ وَالأَرْضَ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَدِهِ، وَكَانَ عَرْشُهُ عَلَى المَاءِ، وَبِيَدِهِ المِيزَانُ يَخْفِضُ وَيَرْفَعُ\".","vol":"22","page":461},{"text":"هذا الحديث أخرجه مسلم أيضا والترمذي والنسائي وابن ماجه (^١).\nومعنى: \"لَا تَغِيضُهَا\" أي: لا تنقصها يقال: غاض الماء: يغيض. و(\"سحاء\"): دائمة الصب والهطل بالعطاء، أصله السيلان، يريد: كأنها لامتلائها بالعطاء تسيل الليل والنهار، وروي: سحًّا. بالتنوين على المصدر. ومعنى: \"بيده الميزان\" إلى آخره: قسمته بالعدل. وأئمة السنة على وجوب الإيمان بهذا وأشباهه من غير تفسير، بل يجري على ظاهره، ولا يقال: كيف.\n(ص) (﴿اعْتَرَاكَ﴾: افْتَعَلْتَ مِنْ عَرَوْتُهُ، أَيْ: أَصَبْتُهُ، وَمِنْهُ: يَعْرُوهُ، وَاعْتَرَانِي) أسنده أبو محمد من حديث ابن أبي نجيح، عن مجاهد (^٢).\n(ص) (﴿آخِذٌ بِنَاصِيَتِهَا﴾ أَيْ: فِي مِلْكِهِ وَسُلْطَانِهِ، ﴿عَنِيدٍ﴾ وَعَنُودٌ وَعَانِدٌ وَاحِدٌ، هُوَ تَأْكِيدُ التَّجَبُّرِ) هو كما قال.\n(ص): (﴿وَاسْتَعْمَرَكُمْ﴾: جَعَلَكُمْ عُمَّارًا) أسنده أبو محمد أيضا عن مجاهد (^٣) كما سلف. (أَعْمَرْتُهُ الدَّارَ فَهْى عُمْرى: جَعَلْتُهَا لَهُ) قلت: أي: هبة.\n(ص) (﴿نَكِرَهُمْ﴾: وَأَنْكَرَهُمْ وَاسْتَنْكَرَهُمْ وَاحِدٌ) أي: خاف من امتناعهم عن طعامه.\n(ص) (﴿حَمِيدٌ مَجِيدٌ﴾: كَأَنَّهُ فَعِيلٌ مِنْ مَاجِدٍ. مَحْمُودٌ مِنْ حَمِدَ) أي: وهو ذو الشرف والمجد والكرم.\n_________\n(^١) الترمذي (٣٠٤٥)، وابن ماجه (١٩٧)، والنسائي في \"الكبرى\" ٤/ ٤١٣ (٧٧٣٣).\n(^٢) \"تفسير ابن أبي حاتم\" ٦/ ٢٠٤٦ (١٠٩٦٨).\n(^٣) \"تفسير ابن أبي حاتم\" ٦/ ٢٠٤٨ (١٠٩٨٢).","vol":"22","page":462},{"text":"<span data-type='title' id=toc-2712>٣ - [باب] ﴿وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا﴾ [هود: ٨٤]</span> إلى أَهْلِ مَدْيَنَ؛ لأَنَّ مَدْيَنَ بَلَدٌ، وَمِثْلُهُ ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢] وَاسْأَلِ ﴿اْلْعِيرُ﴾ [يوسف: ٨٢] يَعْنِي: أَهْلَ القَرْيَةِ وَأَصْحَابَ العِيرِ ﴿وَرَاءَكُمْ ظِهْرِيًّا﴾ [هود: ٩٢] يَقُولُ: لَمْ تَلْتَفِتُوا إِلَيْهِ، وَيُقَالُ إِذَا لَمْ يَقْضِ الرَّجُلُ حَاجَتَهُ: ظَهَرْتَ بِحَاجَتِي وَجَعَلْتَنِي ظِهْرِيًّا، وَالظِّهْرِيُّ ههنا: أَنْ تَأْخُذَ مَعَكَ دَابَّةً أَوْ وِعَاءً تَسْتَظْهِرُ بِهِ. ﴿أَرَاذِلُنَا﴾ [هود: ٢٧]: سُقَاطُنَا. ﴿إِجْرَامِي﴾ [هود: ٣٥] هُوَ مَصْدَرٌ مِنْ أَجْرَمْتُ، وَبَعْضُهُمْ يَقُولُ: جَرَمْتُ. ﴿الْفُلْكَ﴾ [هود: ٣٧] وَالْفَلَكُ: وَاحِدٌ وَهْيَ السَّفِينَةُ وَالسُّفُنُ. مُجْرَاهَا مَدْفَعُهَا وَهْوَ مَصدَرُ أَجْرَيْتُ، وَأَرْسَيْتُ حَبَسْتُ وَيُقْرَأُ: مَرْسَاهَا مِنْ رَسَتْ هِيَ، وَ(مَجْرَاهَا) [هود: ٤١] مِنْ جَرَتْ هِيَ وَمُجْرِيهَا وَمُرْسِيهَا: مِنْ فُعِلَ بِهَا. الرَّاسِيَاتُ: ثَابِتَاتٌ. [فتح: ٨/ ٣٥٣].\n(ص) (﴿وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا﴾ أي: إلى أَهْلِ مَدْيَنَ؛ لأَنَّ مَدْيَنَ بَلَدٌ، وَمِثْلُهُ ﴿وَاسْأَلِ الْقَرْيَةَ﴾ وَاسْأَلِ ﴿الْعِيرَ﴾ يَعْنِي: أَهْلَ القَرْيَةِ وَأَصْحَابَ العِيرِ) قلت: فهو مجاز (^١).\n_________\n(^١) قال ابن تيمية: قوله ﴿وَاسْأَلِ الْقَرْيَةَ﴾ مثل قوله ﴿قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً﴾ فاللفظ هنا يراد به السكان من غير إضمار ولا حذف، فهذا بتقدير أن يكون في اللغة مجاز، فلا مجاز في القرآن، بل وتقسيم اللغة إلى حقيقة ومجاز تقسيم مبتدع محدث لم ينطق به السلف، والخلف فيه على قولين، وليس النزاع فيه لفظيًّا، بل يقال: نفس هذا التقسيم باطل لا يتميز هذا عن هذا، ولهذا كان كل ما يذكرونه من الفروق =","vol":"22","page":463},{"text":"(ص) (﴿وَرَاءَكُمْ ظِهْرِيًّا﴾ يَقُولُ: لَمْ تَلْتَفِتُوا إِلَيْهِ، وَيُقَالُ إِذَا لَمْ يَقْضِ الرَّجُلُ حَاجَتَهُ: ظَهَرْتَ بِحَاجَتِي وَجَعَلْتَنِي ظِهْرِيًّا، وَالظِّهْرِيُّ ههنا: أَنْ تَأْخُذَ مَعَكَ دَابَّةً أَوْ وِعَاءً تَسْتَظْهِرُ بِهِ) قلت: [سلف] (^١) في بدء الخلق، الظهري الذي ينساه ويغفل عنه. قال ابن عباس: يريد: ألقيتموه خلف ظهوركم، وامتنعتم من قتلي مخافة قومي، والله أكبر وأعز من جميع خلقه (^٢).\n(ص) (﴿أَرَاذِلُنَا﴾: أسقاطنا) أي: أحسابا. (﴿إِجْرَامِي﴾ مَصْدَرُ أَجْرَمْتُ، وَبَعْضُهُمْ يَقُولُ: جَرَمْتُ) قلت: فمعنى الآية: فعليَّ إثم إجرامي أو عقوبة إجرامي، فحذف المضاف. والإجرام: اكتساب السيئة. يقال: أجرم فهو مجرم، ﴿وَأَنَا بَرِيءٌ مِمَّا تُجْرِمُونَ﴾ من الكفر والتكذيب.\n(ص) (﴿الْفُلْكَ﴾ وَالْفَلَكُ: وَاحِدٌ وَهْيَ السَّفِينَةُ وَالسُّفُنُ) وقد سلف صفتها. وقال ابن التين ضبط بالإسكان في بعض الروايات، وفي بعضها بالفتح وهو أبين. قال ابن فارس: الجمع والواحد في هذا الاسم سواء (^٣)، واستدل غيره على صحة ذلك بقوله: ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ﴾ [يونس: ٢٢] وقوله: ﴿الْفُلْكِ الْمَشْحُونِ﴾ [الشعراء: ١١٩] يقال: الواحد فلك بفتح الفاء واللام والجمع بضم الفاء\n_________\n= تبين أنها فروق باطلة، وكلما ذكر بعضهم فرقًا أبطله الثاني. \"مجموع الفتاوى\" ٧/ ١١٣، وانظر رسالته \"الحقيقة والمجاز\" من \"مجموع الفتاوى\" ٢٠/ ٤٠٠.\n(^١) مطموسة في الأصل، وقد سلف فى أحاديث الأنبياء، (٣٤) باب: قول الله تعالى ﴿وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا﴾.\n(^٢) انظر \"الوسيط\" للواحدي ٢/ ٥٨٧.\n(^٣) \"مجمل اللغة\" ٢/ ٧٠٦.","vol":"22","page":464},{"text":"وسكون اللام. وقال بعض الأعراب: الفلك هو المعرج إذا ماج البحر واضطرب.\n(مجراها): مسيرها. ﴿مُرْسَاهَا﴾: موقفها، (وَهْوَ مَصْدَرُ أَجْرَيْتُ، وَأَرْسَيْتُ حَبَسْتُ) أي: بأمر الله إجراؤها وإرساؤها. (وَيُقْرَأُ: مَرْسَاهَا مِنْ رَسَتْ هِيَ، وَ(مَجْرَاهَا) مِنْ جَرَتْ هِيَ وَمُجْرِيهَا وَمُرْسِيهَا: مِنْ فُعِلَ بِهَا. ﴿رَّاسِيَاتٍ﴾: ثَابِتَاتٌ)\nقلت: الفتح قراءة حمزة والكسائي وحفص عن عاصم. والباقون بالضم. واتفقوا على الضم في ﴿مُرْسَاهَا﴾. وقرأ الحسن وغيره بفتحها (^١). وقرئ أيضا في الشواذ مجرايها ومرسايها بإبدال الألف ياء فيهما (^٢). وقرئ -فيما حكاه الثعلبي- مجاراها بضم الميم. قال الزجاج: إنما قرأ (مجراها) بالفتح، فالمعنى: بالله جريها، (ومرساها) المعنى: وبالله يقع إرساؤها. ومن قرأ بالضم فيهما فالمعنى: بالله إجراؤها وبالله إرساؤها. يقال: أجريته فجرى وأجرى بمعنى، ومن قال بالفتح فهو من جرت جريا ومجرى، ورست رسوًا ومرسًا. والمرسا: المستقر، والمعنى: أن الله أمرهم أن يسموا في وقت جريها واستقرارها. و(مجراها) موضع خفض على الصفة، ويجوز بالياء (…) (^٣) وإن لم تقرأ على […] (^٤)، أي: مجريا ومرسا أو على المدح، ويجوز أن يكون في موضع رفع على إضمار هو مجريها ومرسيها.\n_________\n(^١) انظر: \"الحجة\" للفارسي ٤/ ٣٢٩، \"الكشف\" لمكي ١/ ٥٢٨.\n(^٢) انظر: \"شواذ القرآن\" ص ٦٤ - ٦٥، \"زاد المسير\" ٤/ ١٠٨ - ١٠٩.\n(^٣) كلمة غير واضحة بالأصل.\n(^٤) كلمة غير واضحة بالأصل.","vol":"22","page":465},{"text":"قال ابن عباس: تجري باسم الله وترسي باسم الله، وقال: كان إذا أراد أن يدعو قال: باسم الله، فرست هاذا أراد أن تجري قال: باسم الله، فجرت. وفي الحديث من طريق ابن عباس ﵄: \"أمان لأمتي إذا هم ركبوا السفن أو البحر أن يقولوا: سبحان الملك ﴿مَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾ إلى آخر الآيات [الزمر: ٦٧]، ﴿بِسْمِ اللهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ﴾ \" (^١).\n_________\n(^١) رواه الطبراني ١٢/ ١٢٤ (١٢٦٦١)، وفي \"الأوسط\" ٦/ ١٨٤ (٦١٣٦).","vol":"22","page":466},{"text":"<span data-type='title' id=toc-2713>٤ - [باب] قَوْلِهِ: ﴿وَيَقُولُ الْأَشْهَادُ هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ﴾ [هود: ١٨]</span>\nوَاحِدُ الأَشْهَادِ: شَاهِدٌ، مِثْلُ: صَاحِبٍ وَأَصْحَابٍ.\n\n٤٦٨٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ وَهِشَامٌ قَالَا: حَدَّثَنَا قَتَادَةُ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ قَالَ: بَيْنَا ابْنُ عُمَرَ يَطُوفُ إِذْ عَرَضَ رَجُلٌ فَقَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ -أَوْ قَالَ يَا ابْنَ عُمَرَ- سَمِعْتَ النَّبِيَّ - ﷺ - فِي النَّجْوَى؟ فَقَالَ سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يُدْنَى الْمُؤْمِنُ مِنْ رَبِّهِ -وَقَالَ هِشَامٌ يَدْنُو الْمُؤْمِنُ- حَتَّى يَضَعَ عَلَيْهِ كَنَفَهُ، فَيُقَرِّرُهُ بِذُنُوبِهِ: تَعْرِفُ ذَنْبَ كَذَا؟ يَقُولُ: أَعْرِفُ، يَقُولُ: رَبِّ أَعْرِفُ -مَرَّتَيْنِ- فَيَقُولُ: سَتَرْتُهَا فِي الدُّنْيَا وَأَغْفِرُهَا لَكَ الْيَوْمَ- ثُمَّ تُطْوَى صَحِيفَةُ حَسَنَاتِهِ، وَأَمَّا الآخَرُونَ أَوِ الْكُفَّارُ فَيُنَادَى عَلَى رُءُوسِ الأَشْهَادِ: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ﴾ [هود: ١٨]. وَقَالَ شَيْبَانُ عَنْ قَتَادَةَ: حَدَّثَنَا صَفْوَانُ. [انظر: ٢٤٤١ -\nمسلم: ٢٧٦٨ - فتح: ٨/ ٣٥٣]\n(واحد الأشهاد: شاهد، مثل صاحب وأصحاب). وهم الأنبياء والرسل. وقال مجاهد: الملائكة، وقال زيد بن أسلم: الأشهاد أربعة الأنبياء والملائكة والمؤمنون والأجناد. وقال قتادة فيما ذكره ابن أبي حاتم: الخلائق (^١).\n(ص) (^٢) ثم ساق البخاري من حديث قَتَادَةَ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ قَالَ: بَيْنَما ابن عُمَرَ يَطُوفُ إِذْ عَرَضَ رَجُلٌ فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ -أَوْ قَالَ: يَا ابن عُمَرَ- ما سَمِعْتَ رسول الله - ﷺ - فِي النَّجْوى؟ فَقَالَ: سَمِعْتُ\n_________\n(^١) انظر: \"تفسير الطبري\" ٧/ ٢٢، \"تفسير ابن أبي حاتم\" ٦/ ٢٠١٦ - ٢٠١٧.\n(^٢) هكذا في الأصل، وفي الهامش: لا محل هنا للصاد.","vol":"22","page":467},{"text":"النَّبِيَّ - ﷺ - يَقُولُ: \"يُدْنَى المُؤْمِنُ مِنْ رَبِّهِ -وَقَالَ هِشَامٌ: يَدْنُو المُؤْمِنُ من ربه- حَتَّى يَضَعَ عَلَيْهِ كنَفَهُ، فَيُقَرِّرُهُ بِذُنُوبِهِ: تَعْرِفُ ذَنْبَ كَذَا؟ يَقُولُ: رَبِّ أَعْرِفُ -مَرَّتَيْنِ- فَيَقُولُ: سَتَرْتُهَا عليك فِي الدُّنْيَا، وَأَغْفِرُهَا لَكَ اليَوْمَ -ثُمَّ تُطْوى صَحِيفَةُ حَسَنَاتِهِ، وَأَمَّا الآخَرُونَ أَوِ الكُفَّارُ فَيُنَادى على رُءُوسِ الأَشْهَادِ: ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ﴾ [هود: ١٨] \". وَقَالَ شَيْبَانُ عَنْ قَتَادَةَ: حَدَّثنَا صَفْوَانُ.\nسلف في المظالم. ومعنى (كنفه) ستره.","vol":"22","page":468},{"text":"<span data-type='title' id=toc-2714>٥ - [باب] قوله: ﴿وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (١٠٢)﴾ [هود: ١٠٢]</span>\n﴿الرِّفْدُ الْمَرْفُودُ﴾ [هود: ٩٩]: العَوْنُ المُعِينُ. رَفَدْتُهُ: أَعَنْتُهُ ﴿تَرْكَنُوا﴾ [هود: ١١٣] تَمِيلُوا ﴿فَلَوْلَا كَانَ﴾ [هود: ١١٦]: فَهَلَّا كَانَ ﴿أُتْرِفُوا﴾ [هود: ١١٦]: أُهْلِكُوا. وَقَالَ ابن عَبَّاسٍ: ﴿زَفِيرٌ وَشَهِيقٌ﴾ [هود: ١٠٦]: شَدِيدٌ وَصَوْتٌ ضَعِيفٌ.\n\n٤٦٨٦ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا بُرَيْدُ بْنُ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ». قَالَ ثُمَّ قَرَأَ ﴿وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهْيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (١٠٢)﴾ [هود: ١٠٢]. [مسلم: ٢٥٨٣ - فتح: ٨/ ٣٥٤]\n(﴿الرِّفْدُ الْمَرْفُودُ﴾: العون المعين، رفدته: أعنته) قال مجاهد: أرفدوا يوم القيامة بلعنة أخرى (^١).\n(ص) (﴿تَرْكَنُوا﴾ تَمِيلُوا) أي: في المحبة ولين الكلام والمودة قاله ابن عباس. قال ابن زيد وغيره: لا تداهنوا الظلمة. وقال أبو العالية: لا ترضوا بأعمالهم (^٢).\n(ص) (﴿فَلَوْلَا كَانَ﴾: فَهَلَّا كَانَ) وقال ابن عباس: يريد ما كان. ونقل الواحدي عن المفسرين أن معنى (لولا) هنا نفي (^٣).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ١٠٩ (١٨٥٥٢) بلفظ: أردفوا.\n(^٢) رواه الطبري في \"تفسيره\" ٧/ ١٢٤، وابن أبي حاتم ٦/ ٢٠٩٠ (١١٢٥٦).\n(^٣) \"تفسير الوسيط\" ٢/ ٥٩٧.","vol":"22","page":469},{"text":"قال الفراء: لم يكن منهم. يعني: من القرون المهلكة (^١). ﴿أُولُو بَقِيَّةٍ﴾: ذو.\n(ص) (﴿أُتْرِفُوا﴾: أُهْلِكُوا) أي: من تجبرهم وتركهم الحق، والترفه أصله النعمة بالمترف.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿زَفِيرٌ وَشَهِيقٌ﴾: شَدِيدٌ وَصَوْتٌ ضَعِيفٌ) أي: الزفير الأول والشهيق الثاني.\nوقال الضحاك ومقاتل: الأول نهيق الحمار، والثاني آخره حين فراغه (^٢). وقال أبو العالية: الزفير في الحلق، والشهيق في الصدر (^٣).\nثم ساق حديث أَبِي مُوسَى - ﵁ - مرفوعًا: \"إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ\". ثُمَّ قَرَأَ ﴿وَكَذَلِكَ أَخْذُ رَبِّكَ﴾ الآية.\nوأخرجه مسلم والترمذي وابن ماجه (^٤)، وهو من أفلت رباعي، أي: ما يؤخره.\n_________\n(^١) \"معاني القرآن\" ٢/ ٣٠.\n(^٢) انظر: \"الوسيط\" ٢/ ٥٩١، \"تفسير البغوي\" ٤/ ٢٠٠، \"زاد المسير\" ٤/ ١٥٨، \"تفسير القرطبي\" ٩/ ٩٨.\n(^٣) رواه الطبري ٧/ ١١٤ (١٨٥٨٠، ١٨٥٨١).\n(^٤) الترمذي (٣١١٠)، ابن ماجه (٤٠١٨).","vol":"22","page":470},{"text":"<span data-type='title' id=toc-2715>٦ - باب قَوْلِهِ: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ﴾ [هو د: ١١٤]</span>\n﴿وَزُلَفًا﴾ [هود: ١١٤]: سَاعَاتٍ بَعْدَ سَاعَاتٍ، وَمِنْهُ سُمِّيَتِ المُزْدَلِفَةُ، الزُّلَفُ: مَنْزِلَةٌ بَعْدَ مَنْزِلَةٍ وَأَمَّا ﴿زُلْفَى﴾ [سبأ: ٣٧]: فَمَصْدَرٌ مِنَ القُرْبَى، ازْدَلَفُوا: اجْتَمَعُوا ﴿وَأَزْلَفْنَا﴾ [الشعراء: ٦٤]: جَمَعْنَا.\n\n٤٦٨٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ -هُوَ ابْنُ زُرَيْعٍ- حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - أَنَّ رَجُلًا أَصَابَ مِنَ امْرَأَةٍ قُبْلَةً، فَأَتَى رَسُولَ اللهِ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ فَأُنْزِلَتْ عَلَيْهِ ﴿وَأَقِمِ الصَّلَاةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ (١١٤)﴾ [هود: ١١٤]. قَالَ الرَّجُلُ أَلِيَ هَذِهِ؟ قَالَ: «لِمَنْ عَمِلَ بِهَا مِنْ أُمَّتِي». [انظر: ٥٢٦ - مسلم: ٢٧٦٣ - فتح: ٨/ ٣٥٥]\nئم أسند حديث ابن مَسْعُودٍ - ﵁ -، أَنَّ رَجُلًا أَصَابَ مِنَ امْرَأَةٍ قُبْلَةً، فَأَتَى رَسُولَ اللهِ - ﷺ - فأنزل الله عَلَيْهِ ﴿أَقِمِ الصَّلَاةَ﴾ [هود: ١١٤] .. الحديث.\nسلف في الصلاة، وأن الأصح في اسم هذا الرجل أبو اليسر كعب بن عمرو، وهو ابن عباد بن عمرو بن سواد بن غنم بن كعب، شهد العقبة مع السبعين وشهد بدرًا، وهو ابن عشرين، وأسر العباس يومئذ، وكان رجلا قصيرا دحداحة ذا بطن، مات بالمدينة سنة خمس وخمسين وله عقب.\nوظاهر ما في البخاري أن المزدلفة سميت بذلك للاجتماع بها، ولعله لاجتماع قريش بها دون عرفة، وقيل: سميت بذلك لقربها من عرفات.","vol":"22","page":471},{"text":"<span data-type='title' id=toc-2716>(١٢) ومن سورة يُوسُفَ - ﵇ </span>-\nوقًالَ فُضَيْلٌ، عَنْ حُصيْنٍ، عَنْ مُجَاهِدٍ: ﴿مُتَّكَأً﴾ الأُتْرُجُّ. قَالَ فُضَيْلٌ: الأُتْرُجُّ بالْحَبَشِيَّةِ مُتْكًا. وَقَالَ ابن عُيَيْنَةَ عَنْ رَجُلٍ عَنْ مُجَاهِدٍ مُتْكًا كُلُّ شَيْءٍ قُطِعَ بِالسِّكِّينِ. وَقَالَ قَتَادَةُ ﴿لَذُو عِلْمٍ﴾. عَامِلٌ بِمَا عَلِمَ. وَقَالَ ابن جُبَيْرٍ صُوَاعٌ مَكُّوكُ الفَارِسِيِّ الذِي يَلْتَقِي طَرَفَاهُ، كَانَتْ تَشْرَبُ بِهِ الأَعَاجِمُ. وَقَالَ ابن عَبَّاسٍ: ﴿تُفَنِّدُونِ﴾ تُجَهِّلُونِ. وَقَالَ غَيْرُهُ غَيَابَةٌ كُلُّ شَيء غَيَّبَ عَنْكَ شَيْئًا فَهْوَ غَيَابَةٌ. وَالْجُبُّ الرَّكِيَّةُ التِي لَمْ تُطْوَ. ﴿بِمُؤْمِنٍ لَنَا﴾ بِمُصَدِّقٍ. ﴿أَشُدَّهُ﴾ قَبْلَ أَنْ يَأْخُذَ فِي النُّقْصَانِ، يُقَالُ بَلَغَ أَشُدَّهُ وَبَلَغُوا أَشُدَّهُمْ، وَقَالَ بَعْضُهُمْ: وَاحِدُهَا شَدٌّ، وَالْمُتَّكَأُ مَا اتَّكَأْتَ عَلَيْهِ لِشَرَابٍ أَوْ لِحَدِيثٍ أَوْ لِطَعَامٍ. وَأَبْطَلَ الذِي قَالَ الأُتْرُجُّ، وَلَيْسَ فِي كَلَامِ العَرَبِ الأُتْرُجُّ، فلَمَّا احْتُجَّ عَلَيْهِمْ بِأَنَّهُ المُتَّكَأُ مِنْ نَمَارِقَ فَرُّوا إلى شَرٍّ مِنْهُ، فَقَالُوا إِنَّمَا هُوَ المُتْكُ سَاكِنَةَ التَّاءِ، وَإِنَّمَا المُتْكُ طَرَفُ البَظْرِ وَمِنْ ذَلِكَ قِيلَ لَهَا مَتْكَاءُ وَابْنُ المَتْكَاءِ، فَإِنْ كَانَ ثَمَّ أُتْرُجٌّ فَإِنَّهُ بَعْدَ المُتَّكَإِ. ﴿شَغَفَهَا﴾ يُقَالُ إِلَى شِغَافِهَا وَهْوَ غِلَافُ قَلْبِهَا، وَأَمَّا شَعَفَهَا فَمِنَ المَشْعُوفِ ﴿أَصْبُ﴾ أَمِيلُ. ﴿أَضْغَاثُ أَحْلَام﴾ مَا لَا تَأْوِيلَ لَهُ، وَالضِّغْثُ مِلْءُ اليَدِ مِنْ حَشِيشٍ وَمَا أَشْبَهَهُ، وَمِنْهُ ﴿وَخُذْ بِيَدِكَ ضِغْثًا﴾ لَا مِنْ قوله: ﴿أَضْغَاثُ أَحْلَامٍ﴾ وَاحِدُهَا ضِغْثٌ ﴿وَنَمِيرُ﴾ مِنَ المِيرَةِ ﴿وَنَزْدَادُ كَيْلَ بَعِيرٍ﴾ مَا يَحْمِلُ بَعِيرٌ. (أَوى إِلَيْهِ) ضَمَّ إِلَيْهِ، السِّقَايَةُ مِكْيَالٌ ﴿تَفْتَؤُا﴾ لَا تَزَالُ. ﴿حَرَضًا﴾ مُحْرَضًا، يُذِيبُكَ الهَمُّ. (تَحَسَّسُوا) تَخَبَّرُوا. ﴿مُزْجَاةٍ﴾ قَلِيلَةٍ ﴿غَاشِيَةٌ مِنْ عَذَابِ اللهِ﴾ عَامَّةٌ مُجَلِّلَةٌ.","vol":"22","page":472},{"text":"هي مكية إلا أربع آيات ثلاثة في أولها: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ (٧)﴾ وسبب نزولها سؤال اليهود عن أمر يعقوب ويوسف، أو تسلية له عما يفعل به قومه بما فعل إخوة يوسف به. وقال سعد بن أبي وقاص: نزلت: ﴿نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ﴾ فتلاها عليهم زمانًا، فقالوا: يا رسول الله لو حدثتنا، فنزلت: ﴿اللهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا﴾ [الزمر: ٢٣] أخرجه الحاكم وقال: صحيح الإسناد (^١).\n(ص) (وقَالَ فُضَيْلٌ عن حصين، عن مجاهد ﴿مُتَّكَأً﴾. قال فضيل: الأُتْرُجُّ بِالْحَبَشِيَّةِ مُتْكًا. وَقَالَ ابن عُيَيْنَةَ عَنْ رَجُلٍ عَنْ مُجَاهِدٍ مُتْكًا كُلُّ شَيْءٍ قُطِعَ بِالسِّكِّينِ).\nالتعليق الأول أخرجه ابن المنذر عن يحيى بن محمد، ثنا مسدد، ثنا يحيى بن سعيد، عن فضيل بن عياض، عن حصين به. وتعليق ابن عيينة أخرجه في \"تفسيره\". وتعليق فضيل الثاني أخرجه أبو محمد، عن أبيه، عن إسماعيل بن عثمان، ثنا يحيى بن يمان عنه (^٢). وقال مجاهد: المتكأ مثقل: الطعام، ومخفف: الأترج. ذكره ابن أبي حاتم (^٣)، وضبطه ابن التين عنه في البخاري بضم الميم مخفف، ثم قال: وعنه مثقلًا: الطعام. وعند القرطبي مخفف غير مهموز: هو الأترج بلغة القبط (^٤). وقيل: المتكأ: كل ما اتكئ عليه. وقيل: مجلس متكأ فيه.\n_________\n(^١) \"المستدرك\" ٢/ ٣٤٥، وانظر: \"أسباب النزول\" ص ٢٧٥.\n(^٢) الذي في \"تفسير ابن أبي حاتم\" ٧/ ٢١٣٢ (١١٥٣٥) عن أبيه، ثنا سهل بن عثمان، ثنا يحيى بن يمان، عن المنهال بن خليفة، عن سلمة بن تمام من قوله.\n(^٣) \"تفسير ابن أبي حاتم\" ٧/ ٢١٣٣ (١١٥٣٩).\n(^٤) \"تفسير القرطبي\" ٩/ ١٧٨.","vol":"22","page":473},{"text":"وقال البخاري بعد ذلك: (وَالْمُتَّكَأُ مَا اْتَّكَأْتَ عَلَيْهِ لِشَرَابٍ أَوْ لِحَدِيثٍ أَوْ لِطَعَامٍ. وَأَبْطَلَ الذِي قَالَ: الأُتْرُجُّ، أنه لَيْسَ فِي كَلَامِ العَرَبِ الأُتْرُجُّ، فَلَمَّا احْتُجَّ عَلَيْهِمْ بِأَنَّهُ المُتَّكَأُ مِنْ نَمَارِقَ فَرُّوا إِلَى شَرٍّ مِنْهُ، فَقَالُوا: إِنَّمَا هُوَ المُتْكُ سَاكِنَةَ التَّاءِ، وَإِنَّمَا المُتْكُ طَرَفُ البَظْرِ، وَمِنْ ذَلِكَ قِيلَ لَهَا مَتْكَاءُ، وَابْنُ المَتْكَاءِ، فَإِنْ كَانَ ثَمَّ أُتْرُجٌّ فَإِنَّهُ بَعْدَ المُتَّكَإ).\nقلت: ودعوى أن ذلك ليس في كلام العرب من الأعاجيب، فقد قال في \"المحكم\": المتك: الأترج. وقيل: الزُّمَاوَرْد (^١)، وهو ما في \"الصحاح\" حكاه الفراء. وعن الأخفش: هو الأترج (^٢). وقال في \"الجامع\": المتك: الأترج، وأنشد عليه شعرًا، واحده متكة. وأهل عمان يسمون السوسن المتك، وأما أبو حنيفة الدينوري فزعم أن المتك بالضم: الأترج، قال: وقرأ قوم هذا الحرف بالإسكان، وقالوا: هو الأترج، وكذلك قال ابن عباس، وذكر أن الذي بالفتح هو السوسن، وبنحوه ذكره أبو علي القالي وابن فارس في \"المجمل\" (^٣) وغيرهما.\nوقوله: (وابن المتكاء) قيل: هي التي لم تخفض. وقيل: هي التى لا تحبس بولها. وذكر أن عمرو بن العاصي كان في سفر فغنَّى، فاجتمع عليه الناس، فقرأ فتفرقوا فعل ذلك غير مرة، فقال: يا بني المتكاء إذا أخذت في مزامير الشيطان اجتمعتم عليَّ، وإذا أخذت في كتاب الله تفرقتم (^٤).\n_________\n(^١) \"المحكم\" ٦/ ٤٨٧.\n(^٢) \"معاني القرآن\" للفراء ٢/ ٤٢، \"الصحاح\" ٤/ ١٦٠٧ مادة (متك).\n(^٣) \"مجمل اللغة\" ٢/ ٨٢٢.\n(^٤) انظر: \"النهاية في غريب الحديث\" ٤/ ٢٩٣.","vol":"22","page":474},{"text":"(ص) (وَقَالَ قَتَادَةُ ﴿لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ﴾: عليم عَامِلٌ بِمَا عَلِمَ) هذا أسنده ابن أبي حاتم من حديث ابن عيينة، عن ابن أبي عروبة، عنه (^١).\n(ص) (وَقَالَ ابن جُبَيْرٍ صُوَاعٌ: مَكُّوكُ الفَارِسِيِّ الذِي يَلْتَقِي طَرَفَاهُ، كَانَتْ تَشْرَبُ بِهِ الأَعَاجِمُ) هذا رواه ابن أبي حاتم أيضا من حديث أبي بشر عنه (^٢). وقيل: الصواع: مشربة الملك. وقيل: هو شيء من فضة شبه المكوك مرصع بالجواهر يُعمل على الرأس وكان المقياس واحد فى الجاهلية.\n(ص) (وقال ابن عباس ﴿تُفَنِّدُونِ﴾ أي تُجهلون)، قلت: ونحوه قال أبو عبيدة: لولا أن تسفهونى (^٣) وقال مجاهد: لولا أن تقولوا: ذهب عقلك (^٤).\n(ص) (وقال غيره ﴿غَيَابَتِ﴾: كل شيء غيب عنك شيئًا فهو غيابة)، قلت: ومنه سُميت حفرة القبر غيابة؛ لأنها تغيب المدفون.\n(ص) (والجب: الركية التي لم تطو) هو كما قال. قال الحسن: غيابة: قعره. وقال قتادة: أسفله (^٥).\n(ص) (﴿بِمُؤْمِنٍ لَنَا﴾ بِمُصَدِّقٍ لنا) أي: لمحبتك إياه.\n(ص) (﴿أَشُدَّهُ﴾ قَبْلَ أَنْ يَأْخُذَ فِي النُّقْصَانِ، يُقَالُ بَلَغَ أَشُدَّهُ وَبَلَغُوا أَشُدَّهُمْ، وَقَالَ بَعْضُهُمْ وَاحِدُهَا شَدٌّ).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٧/ ٢١٧٠ (١١٧٧٧).\n(^٢) \"تفسير ابن أبي حاتم\" ٧/ ٢١٧٣ (١١٨٠٣).\n(^٣) \"مجاز القرآن\" ١/ ٣١٨.\n(^٤) \"تفسير مجاهد\" ١/ ٣٢٠.\n(^٥) رواه الطبري ٧/ ١٥٤ (١٨٨١٧)، وابن أبي حاتم ٧/ ٢١٠٧ (١١٣٦٢).","vol":"22","page":475},{"text":"اخْتلف في الأشد، قيل: ليس له واحد من لفظه، قاله (أبو عبيد «^١). وقيل: هو جمع واحده: شدة، قاله سيبويه. وقال الكسائي: شد كما في الأصل. وفيه عدة أقوال: من ثمانية عشر إلى ستين. وقال مالك: الحلم. وقال الثعلبي: منتهى شبابه. وشدته: قوته. وقال ابن عباس: ما بين ثماني عشرة إلى ثلاثين (^٢).\nوقال ابن التين: الأظهر أنه أربعون لقوله تعالى: ﴿وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا﴾ [القصص: ١٤] وذلك أن النبي لا ينبأ إلا بعد أربعين سنة.\n(ص) (﴿شَغَفَهَا﴾ بلغ إِلَى شغَافِهَا وَهْوَ غِلَافُ قَلْبِهَا، وَأَمَّا شَعَفَهَا فَمِنَ المَشْعُوفِ) قيل: الشغاف داء، وقيل: هو حب القلب، وقيل: هو علقة سوداء في صميمه، وهي بفتح الشين كما في كتب أهل اللغة، وضبطه المحدثون بكسرها، ومعنى الكلمة، أي: أصاب حبه شغاف قلبها، كما يقال: كبده إذا أصاب كبده.\nوقوله: (وَأَمَّا شَعَفَهَا فَمِنَ المَشْعُوفِ) يقال: فلان شعوف بفلان: إذا بلغ به الحب أقصى المذاهب، مشعوف من شعاف الجبال. أي: أعلاها.\n(ص) (﴿أَصْبُ﴾: أَمِيلُ) يقال: صبا إلى اللهو يصبو صبوًا: إذا مال إليه.\n(ص) (﴿أَضْغَاثُ أَحْلَامٍ﴾: مَا لَا تَأْوِيلَ لَهُ) أي: أخلاط رؤيا كاذبة لا أصل لها. والضغث في الأصل: حزمة من الحشيش المختلف.\n_________\n(^١) لعله يقصد في \"غريب القرآن\" والكلام بنصه في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٥.\n(^٢) ذكره الطبري في \"تفسيره\" ٧/ ١٧٥ وقال: روي من وجه غير مرضي.","vol":"22","page":476},{"text":"وقال البخاري: (الضِّغْثُ: مِلْءُ اليَدِ مِنْ الحَشِيشٍ وَمَا أَشْبَهَهُ، وَمِنْهُ قوله -﷿-: ﴿وَخُذْ بِيَدِكَ ضِغْثًا﴾) قال: (وقوله: ﴿أَضْغَاثُ أَحْلَامٍ﴾ وَاحِدُهَا ضِغْثٌ).\n(ص) (﴿وَنَمِيرُ﴾ مِنَ المِيرَةِ) أي: نجلب إليه الطعام، يقال: مار أهله يميرهم ميرًا إذا أتاهم بطعام.\n(ص) (﴿وَنَزْدَادُ كَيْلَ بَعِيرٍ﴾ مَا يَحْمِله بَعِيرٌ) أي: لأنه كان يكال لكل رجل وقر بعير.\n(ص) «أَوى إِلَيْهِ) ضَمَّ إِلَيْه) أي: وأنزله معه.\n(ص) (السِّقَايَةُ مِكْيَالٌ) كان يشرب به الملك جعلها يوسف مكيالًا؛ لئلا يكال بغيرها.\n(ص) (﴿تَفْتَؤُاْ﴾: لَا تَزَالُ) قلت: قال ابن عباس وغيره. لا تزال تذكر يوسف (^١)، وهو المعروف. وعن مجاهد: تفتر (^٢).\n(ص) (﴿حَرَضًا﴾ مُحْرَضًا، يُذِيبُكَ الهَمُّ) قال ابن عباس: حتى تكون كالشيخ الفاني.\n(ص) «تَحَسَّسُوا): تَخَبَّرُوا) قال ابن عباس: تبحثوا عن يوسف (^٣).\nقلت: هو بالحاء وبالجيم قريب منه. وقيل: هما واحد. وقيل بالحاء في الخير وبالجيم في الشر. وقيل: بالحاء لنفسه، وبالجيم لغيره. ومنه الجاسوس.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٢٧٧ (١٩٦٨٦).\n(^٢) \"تفسير مجاهد\" ١/ ٣٢٠، ورواه أيضًا الطبري ٧/ ٢٧٧ (١٩٦٨١).\n(^٣) انظر \"تفسير الوسيط\" ٦٢٩٢.","vol":"22","page":477},{"text":"(ص) (﴿مُزْجَاةٍ﴾ قَلِيلَةٍ) قلت: أو رديئة أوكاسدة أو مدفوعة. قيل: هو متاع الأعراب من سمن وصوف وشبههما. وقيل: وَرِق رديئة لا تجوز إلا توضيعًا.\n(ص) (﴿غَاشِيَةٌ مِنْ عَذَابِ اللهِ﴾: عَامَّةٌ مُجَلِّلَةٌ) أي: عقوبة تغشاهم وتبسط عليهم.\n(ص) (﴿اسْتَيْأَسُوا﴾: يئسوا) من اليأس قال ابن عباس: يريد: من قومهم أن يؤمنوا (^١).\n(ص) (﴿خَلَصُوا نَجِيًّا﴾: اعتزلوا. يقال للواحد: نجي، والاثنين والجمع: نجي والجمع أنجية) (^٢) يريد أن النجي يكون للجمع والاثنين والواحد. وقال الأزهري: نجي جمع أنجية، وكذلك قولهم: نجوى (^٣). وعند ابن فارس: الواحد نجي (^٤)، وقيل مثل ما في الأصل.\n_________\n(^١) انظر: \"الوسيط\" ٢/ ٦٣٨، \"زاد المسير\" ٤/ ٢٩٦.\n(^٢) ثبت هذا من رواية أبي ذر عن المستملي والكشميهني كما في \"اليونينية\"، وانظر \"الفتح\" ٨/ ٣٦١.\n(^٣) انظر: \"تهذيب اللغة\" ٤/ ٣٥١٠. مادة (نجا).\n(^٤) \"مجمل اللغة\" ٢/ ٨٥٧. مادة (نجو) ونصه: فلان نجيُّ فلانٍ، والجمع أنجية.","vol":"22","page":478},{"text":"<span data-type='title' id=toc-2717>١ - [باب] قوله: ﴿وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ﴾ الآية [يوسف: ٦]\n٤٦٨٨ </span>- وَقَالَ حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الصَّمَدِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْكَرِيمُ بْنُ الْكَرِيمِ بْنِ الْكَرِيمِ بْنِ الْكَرِيمِ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ». [انظر: ٣٣٨٢ - فتح: ٨/ ٣٦١]\nثم ساق حديث ابن عمر ﵄ مرفوعًا: \"الْكَرِيمُ بْنُ الكَرِيمِ بْنِ الكَرِيمِ بْنِ الكَرِيمِ\".\nالحديث سلف في مناقب الأنبياء صلى الله عليهم وسلم، والبخاري رواه هنا عن عبد الله بن محمد يعني المسنَدي، كذا هو في الأصول. وأما خلف (^١) فذكره في \"أطرافه\" بلفظ: وقال عبد الله بن محمد.\nفائدة: في تسمية إخوة يوسف الأحد عشر: روبيل أكبرهم وشمعون ولاوى ويهوذا وزبالون ويشجر، وأمهم ليا بنت ليان بن ناهز بن آزر، وهي بنت خالة يعقوب - ﵇ -، وولد له من سريتين أربعة نفر: دان ونفثال وجاد وإشر -وقيل: شير- ثم توفيت ليا فتزوج يعقوب أختها راجيل فولدت له يوسف وبنيامين، وماتت راجيل من نفاس بنيامين (^٢).\n_________\n(^١) في هامش الأصل: وكذا المزي، وكذا هو في أصل لنا دمشقي، وفي أصلنا المصري: حدثنا عبد الله بن محمد.\n(^٢) انظر: \"البداية والنهاية\" لابن كثير ١/ ١٩٧.","vol":"22","page":479},{"text":"<span data-type='title' id=toc-2718>٢ - [باب] قوله: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ (٧)﴾ [يوسف: ٧]</span>\n٤٦٨٩ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سُئِلَ رَسُولُ اللهِ - ﷺ - أَيُّ النَّاسِ أَكْرَمُ؟ قَالَ: «أَكْرَمُهُمْ عِنْدَ اللهِ أَتْقَاهُمْ». قَالُوا: لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ ابْنُ نَبِيِّ اللهِ ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ اللهِ». قَالُوا لَيْسَ عَنْ هَذَا نَسْأَلُكَ. قَالَ: «فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِي؟». قَالُوا: نَعَمْ. قَالَ: «فَخِيَارُكُمْ فِي الْجَاهِلِيَّةِ خِيَارُكُمْ فِي الإِسْلَامِ إِذَا فَقِهُوا». تَابَعَهُ أَبُو أُسَامَةَ عَنْ عُبَيْدِ اللهِ. [انظر: ٣٣٥٣ - مسلم: ٨٢٣٧٨ - فتح: ٨/ ٣٦٢]\nذكر فيه حديث أبي هريرة - ﵁ -: قَالَ: سُئِلَ رَسُولُ اللهِ - ﷺ -: أَيُّ النَّاسِ أَكْرَمُ؟ سلف أيضا في مناقب الأنبياء.\nثم قال: تَابَعَهُ -يعني عبدة- أَبُو أُسَامَةَ، عَنْ عُبَيْدِ اللهِ. أي: عن سعيد بن أبي سعيد، عن أبي هريرة - ﵁ -.\nوهذِه أسندها هناك عن عبيد بن إسماعيل، عن أبي أسامة.","vol":"22","page":480},{"text":"<span data-type='title' id=toc-2719>٣ - [باب] قوله: ﴿قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا﴾ [يوسف: ١٨]</span>\n﴿سَوَّلَتْ﴾ زَيَّنَتْ.\n\n٤٦٩٠ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ. قَالَ: وَحَدَّثَنَا الْحَجَّاجُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ عُمَرَ النُّمَيْرِيُّ، حَدَّثَنَا يُونُسُ بْنُ يَزِيدَ الأَيْلِيُّ، قَالَ: سَمِعْتُ الزُّهْرِيَّ سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْمُسَيَّبِ وَعَلْقَمَةَ بْنَ وَقَّاصٍ وَعُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ، عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ، كُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ قَالَ النَّبِيُّ - ﷺ -: «إِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ، وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ». قُلْتُ: إِنِّي وَاللهِ لَا أَجِدُ مَثَلًا إِلاَّ أَبَا يُوسُفَ ﴿فَصَبْرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ [يوسف: ١٨] وَأَنْزَلَ اللهُ ﴿إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ﴾ [النور: ١١] الْعَشْرَ الآيَاتِ [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح: ٨/ ٣٦٢]\n\n٤٦٩١ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ حُصَيْنٍ، عَنْ أَبِي وَائِلٍ قَالَ: حَدَّثَنِي مَسْرُوقُ بْنُ الأَجْدَعِ قَالَ حَدَّثَتْنِي أُمُّ رُومَانَ -وَهْيَ أُمُّ عَائِشَةَ- قَالَتْ بَيْنَا أَنَا وَعَائِشَةُ أَخَذَتْهَا الْحُمَّى، فَقَالَ النَّبِيُّ - ﷺ -: «لَعَلَّ فِي حَدِيثٍ تُحُدِّثَ». قَالَتْ: نَعَمْ وَقَعَدَتْ عَائِشَةُ قَالَتْ مَثَلِى وَمَثَلُكُمْ كَيَعْقُوبَ وَبَنِيهِ ﴿قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾. [انظر: ٣٣٨٨ - فتح: ٨/ ٣٦٣]\n(﴿سَوَّلتَ﴾ زَّينَتْ). أسنده أبو محمد، عن قتادة (^١).\nثم ساق حديث الإفك السالف مختصرًا من طريقين.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٧/ ٢١١١ (١١٣٩٦).","vol":"22","page":481},{"text":"<span data-type='title' id=toc-2720>٤ - [باب] قوله: ﴿وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ﴾ [يوسف: ٢٣]</span>\nوَقَالَ عِكْرِمَةُ: ﴿هَيْتَ لَكَ﴾ [يوسف: ٢٣] بِالْحَوْرَانِيَّةِ هَلُمَّ.\nوَقَالَ ابن جُبَيْرٍ: تَعَالَهْ.\n\n٤٦٩٢ - حَدَّثَنِي أَحْمَدُ بْنُ سَعِيدٍ، حَدَّثَنَا بِشْرُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ: هَيْتَ لَكَ قَالَ وَإِنَّمَا نَقْرَؤُهَا كَمَا عُلِّمْنَاهَا ﴿مَثْوَاهُ﴾ [يوسف: ٢١]: مُقَامُهُ ﴿أَلْفَيَا﴾ [يوسف: ٢٥]: وَجَدَا ﴿أَلْفَوْا آبَاءَهُمْ﴾ [الصافات:٦٩] ﴿أَلْفَيْنَا﴾ [البقرة: ١٧٠] وَعَنِ ابْنِ مَسْعُودٍ ﴿بَلْ عَجِبْتَ وَيَسْخَرُونَ﴾ [الصافات: ١٢]. [فتح: ٨/ ٣٦٣]\n\n٤٦٩٣ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ قُرَيْشًا لَمَّا أَبْطَئُوا عَنِ النَّبِيِّ - ﷺ - بِالإِسْلَامِ قَالَ: «اللَّهُمَّ اكْفِنِيهِمْ بِسَبْعٍ كَسَبْعِ يُوسُفَ» فَأَصَابَتْهُمْ سَنَةٌ حَصَّتْ كُلَّ شَيْءٍ حَتَّى أَكَلُوا الْعِظَامَ حَتَّى جَعَلَ الرَّجُلُ يَنْظُرُ إِلَى السَّمَاءِ فَيَرَى بَيْنَهُ وَبَيْنَهَا مِثْلَ الدُّخَانِ، قَالَ اللهُ: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ [الدخان: ١٠] قَالَ اللهُ ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ (١٥)﴾ [الدخان: ١٥] أَفَيُكْشَفُ عَنْهُمُ الْعَذَابُ يَوْمَ الْقِيَامَةِ؟ وَقَدْ مَضَى الدُّخَانُ وَمَضَتِ الْبَطْشَةُ. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٣٦٣]\n(﴿مَثْوَاهُ﴾ مُقَامُهُ. أي: عندنا. ﴿وَأَلْفَيَا سَيِّدَهَا﴾: وَجَدَا، ﴿أَلْفَوْا آبَاءَهُمْ﴾: وجدوا). هو كما قال.\n(وَقَالَ عِكْرِمَةُ: ﴿هَيْتَ لَكَ﴾ بِالْحَوْرَانِيَّةِ هَلُمَّ) هذا أسنده عبد في \"تفسيره\" عنه (^١) (وَقَالَ ابن جُبَيْرٍ: تَعَالَهْ) أي: إلى ما هو لك.\n_________\n(^١) رواه أيضًا الطبري في \"تفسيره\" ٧/ ١٧٧ (١٨٩٨٢).","vol":"22","page":482},{"text":"و﴿هَيْتَ﴾ بفتح الهاء والتاء، وهي قراءة سيدنا رسول الله - ﷺ -، وقرئ بكسر الهاء وضم التاء مهموز أيضا. أي: تهيأت لك، وأنكرها أبو عمرو، وعن عكرمة أن معناها زينت وحسنت. وقرئ بفتح الهاء وكسر التاء، وبكسر الهاء وفتح التاء (^١)، قال الحسن: هي سريانية. وقال مجاهد: عربية (^٢). وذكر أبو عبيد عن العرب أنها لا تثني هيت ولا تجمعه ولا تؤنث، وإنما يتميز بما قبله وما بعده.\nثم ساق عن أبي وائل عن ابن مسعود - ﵁ - ﴿هَيْتَ لَكَ﴾ قال: إنما نقرؤها كما علمناها.\nقلت: ورواه الفراء من حديث الشعبي عنه أيضا أنه قال: أقرأني رسول الله - ﷺ - أنه هيت لك (^٣)، لكن في \"تفسير ابن مردويه\" عنه أنه قرأ بكسر الهاء وضم التاء.\nثم قال البخاري: (وَعَنِ ابن مَسْعُودٍ: بَلْ عَجِبْتُ وَيَسْخَرُونَ). قلت: أنكر بعضهم الضم، وهو شريح، وقال إنه لا يعجب إنما يعجب من لايعلم (^٤).\n_________\n(^١) انظر: \"الحجة\" للفارسي ٤/ ٤١٦، \"الكشف\" لمكي ٢/ ٨.\n(^٢) \"تفسير مجاهد\" ١/ ٣١٣.\n(^٣) رواه الفراء في \"معاني القرآن\" ٢/ ٤٠.\n(^٤) وهي أيضًا قراءة علي وابن عباس وعكرمة وقتادة والنخعي والأعمش وحمزة والكسائي وآخرين واختارها الفراء كما في \"المعاني\" ٢/ ٣٨٤، والعجب في الآية كقوله تعالى ﴿وَيَمْكُرُ اللهُ﴾، ﴿سَخِرَ اللهُ مِنْهُمْ﴾ وأيضًا لا ينبغي رد قراءة متواترة ولا ترجيح قراءة متواترة على أخرى مثلها؛ إذ كل قراءة وافقت العربية ولو بوجه وواففت أحد المصاحف العثمانية ولو احتمالًا وصح سندها فهي قراءة صحيحة اهـ. \"النشر\" لابن الجزري ١/ ٩، فإذا ثبتت قراءتان لا يقال بأن إحدى القراءتين أجود من الأخرى- انظر: \"البرهان\" ١/ ٣٣٩ وقد وقع في ذلك شيخ المفسرين =","vol":"22","page":483},{"text":"وأنكره الزجاج (^١)؛ لأنه ليس بعجب الآدميين.\nوالمعنى المجازاة عليه فسمى المجازاة على الشيء باسم الشيء (^٢).\nثم ساق حديث عبد الله بن مسعود - ﵁ -: \"اللَّهُمَّ اكْفِنيهِمْ بِسَبْعٍ كسَبْعِ يُوسُفَ\".\nوقد سلف في الاستسقاء، ويأتي في سورة الروم (^٣).\nومعنى (حَصَّتْ كُلَّ شَيْءٍ) أذهبته. يقال: سنة حصاء: جرداء لا خير فيها، ومنه حصت البيضة شعر رأسي. أي: حلقته.\n_________\n= الإمام الطبري -﵀- فكان يرجح بعض القراءات على بعض ومثال ذلك ذكره للقراءات في قوله تعالى: (هيت لك) وترجيحه قراءة فتح الهاء والتاء وتسكين الياء \"التفسير\" ٧/ ١٧٩ اهـ.\n(^١) يعني: أنكر كلام شريح.\n(^٢) انظر: \"زاد المسير\" ٧/ ٤٩ - ٥٠.\n(^٣) سيأتي برقم (٤٧٧٤).","vol":"22","page":484},{"text":"<span data-type='title' id=toc-2721>٥ - [باب] قوله: ﴿فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ﴾ الآية [يوسف: ٤٩]</span>\nوَحَاشَ، وَحَاشَى: تَنْزِيهٌ وَاسْتِثْنَاءٌ ﴿حَصْحَصَ﴾ [يوسف: ٥١]: وَضَحَ.\n\n٤٦٩٤ - حَدَّثَنَا سَعِيدُ بْنُ تَلِيدٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ بَكْرِ بْنِ مُضَرَ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ: رَسُولُ اللهِ - ﷺ -: «يَرْحَمُ اللهُ لُوطًا، لَقَدْ كَانَ يَأْوِى إِلَى رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ لأَجَبْتُ الدَّاعِيَ، وَنَحْنُ أَحَقُّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ لَهُ: ﴿أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾. [انظر:٣٣٧٢ - مسلم: ١٥١ - فتح: ٨/ ٣٦٦].\n(وَحَاشَ، وَحَاشَى: تَنْزِيهٌ وَاسْتِثْنَاءٌ) كما قال: ﴿مَا خَطبُكُنَّ﴾ أي: ما أمركن وما قصتكن. ﴿إِذْ رَاوَدْتُنَّ يُوسُفَ عَنْ نَفْسِهِ﴾: قلن ذلك، وشدد النون من ﴿رَاوَدْتُنَّ﴾ كأنها عوض حرفين الميم و[الواو] (^١) في المذكرين؛ لأنك تقول فيه: راودتم أصله: راودتموه.\nوقوله: (تنزيه): هو بالزاي، وقيل: تبريه بالباء والراء، و[أنجيتنا: الناجية] (^٢).\n_________\n(^١) في الأصل: (الياء)، والمثبت هو الصواب، وانظر: \"إعراب القرآن\" للنحاس ٢/ ١٤٤.\n(^٢) هكذا في الأصل، غير منقوطة، ولم أجد لها وجهًا.","vol":"22","page":485},{"text":"ثم قال البخاري: (حَدَّثنَا سعِيدُ بْنُ تَلِيدٍ) وهو: أبو عثمان سعيد بن عيسى بن تليد بالمثناة فوق في أوله الرعيني المصري، مات سنة تسع عشرة ومائتين، وهو من أفراده (^١) (ثنا عبد الرحمن بن القاسم) وهو ابن خالد بن جنادة المصري، أبو عبد الله مولى زبيد بن الحارث العتقي فقيه مصر، واسمه: عبد الصمد، يروي عن ورش عن نافع القراءة (^٢) (عن بكر بن مضر) وهو: ابن محمد بن حليم بن سلمان المصري، أبو محمد مولى ربيعة بن شرحبيل بن حسنة، ولد سنة اثنتين ومائة، ومات يوم عرفة سنة أربع أو ثلاث وسبعين. يعني: ومائة (^٣).\n(عن عمرو بن الحارث) وهو: ابن يعقوب أبو أمية مولى الأنصار، المؤدب، المصري، مات سنة ثمان أو تسع وأربعين ومائة عن نيف وخمسين سنة (^٤) - عن يونس بن يزيد، عن ابن شهاب، عن سعيد بن المسيب وأبي سلمة بن عبد الرحمن، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"يَرْحَمُ اللهُ لُوطًا، لَقَدْ كانَ يَأْوِي إلى رُكْنٍ شَدِيدٍ .. \" الحديث.\nسلف في مناقب الأنبياء من طريق الأعرج، عن أبي هريرة (^٥).\n_________\n(^١) انظر ترجمته في: \"الثقات\" لابن حبان ١/ ١٦١، و\"تهذيب الكمال\" ١١/ ٩٢.\n(^٢) انظر: \"ثقات ابن حبان\" ٨/ ٣٧٤، و\"تهذيب الكمال\" ١٧/ ٣٤٤، و\"السير\" ٩/ ١٢٠.\n(^٣) انظر: \"طبقات ابن سعد\" ٧/ ٥١٧، \"الثقات\" لابن شاهين ص ١٤، و\"تهذيب الكمال\" ٤/ ٢٢٧ - ٢٢٨.\n(^٤) في هامش الأصل: لعله مرة.\n(^٥) سلف برقم (٣٣٧٥).","vol":"22","page":486},{"text":"وظاهره أنه كان يأوي في الشدائد إلى الله، وقال مجاهد: الركن الشديد: عشيرته (^١).\nوابن القاسم هذا صاحب مالك الذي روى عنه سحنون \"المدونة\"، وعنه: أصبغ وغيره، توفي سنة إحدى وتسعين ومائة، ورد عنه أنه قال: خرجت مع مالك اثنتي عشرة سنة، أنفقت كل مرة ألف دينار.\nونقل ابن التين عن الشيخ أبي الحسن أنه لم يرو عنه في البخاري غير هذا الحديث، وكان من العلماء الزاهدين، وفضائله شهيرة جمة.\n_________\n(^١) انظر: \"معاني القرآن\" للنحاس ٣/ ٣٦٩.","vol":"22","page":487},{"text":"<span data-type='title' id=toc-2722>٦ - [باب] قوله تعالى: ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ﴾ [يوسف: ١١٠]</span>\n٤٦٩٥ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ لَهُ وَهُوَ يَسْأَلُهَا عَنْ قَوْلِ اللهِ تَعَالَى ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ﴾ [يوسف: ١١٠] قَالَ: قُلْتُ: أَكُذِبُوا أَمْ كُذِّبُوا؟ قَالَتْ عَائِشَةُ: كُذِّبُوا. قُلْتُ: فَقَدِ اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبُوهُمْ فَمَا هُوَ بِالظَّنِّ قَالَتْ: أَجَلْ لَعَمْرِي لَقَدِ اسْتَيْقَنُوا بِذَلِكَ. فَقُلْتُ لَهَا: وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا قَالَتْ: مَعَاذَ اللهِ لَمْ تَكُنِ الرُّسُلُ تَظُنُّ ذَلِكَ بِرَبِّهَا. قُلْتُ: فَمَا هَذِهِ الآيَةُ؟ قَالَتْ: هُمْ أَتْبَاعُ الرُّسُلِ الَّذِينَ آمَنُوا بِرَبِّهِمْ وَصَدَّقُوهُمْ، فَطَالَ عَلَيْهِمُ الْبَلَاءُ، وَاسْتَأْخَرَ عَنْهُمُ النَّصْرُ حَتَّى اسْتَيْأَسَ الرُّسُلُ مِمَّنْ كَذَّبَهُمْ مِنْ قَوْمِهِمْ وَظَنَّتِ الرُّسُلُ أَنَّ أَتْبَاعَهُمْ قَدْ كَذَّبُوهُمْ جَاءَهُمْ نَصْرُ اللهِ عِنْدَ ذَلِكَ. [انظر: ٣٣٨٩ - فتح: ٨/ ٣٦٧]\n\n٤٦٩٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ فَقُلْتُ لَعَلَّهَا ﴿كُذِبُوا﴾ [يوسف: ١١٠] مُخَفَّفَةً. قَالَتْ: مَعَاذَ اللهِ. [انظر: ٣٣٨٩ - فتح: ٨/ ٣٦٧]\nذكر فيه حديث عُرْوَةَ بن الزبير، عَنْ عَائِشَةَ ﵂ قَالَتْ لَهُ وَهُوَ يَسْأَلُهَا عَنْ قوله تعالى: ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ﴾ قَالَ: قُلْتُ: أَكُذِبُوا أَمْ كُذِّبُوا؛ قَالَتْ عَائِشَةُ: كُذّبُوا .. الحديث.\nثم ساق بعد عن عروة أنه قال لها: لعلها: كذبوا. مخففة. قالت: معاذ الله، نحوه.\nوقد سلف في مناقب الأنبياء، وفي تفسير سورة البقرة في قوله: ﴿أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ﴾ [البقرة: ٢١٤] من طريق ابن عباس (^١).\n_________\n(^١) سلف برقم (٤٥٢٤).","vol":"22","page":488},{"text":"ومعنى ﴿اسْتَيْأَسَ الرُّسُلُ﴾ يعني: من إيمان قومهم، أو رأى قومهم العذاب، وتفسير عائشة ﵂ في ﴿وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا﴾ تفسير حسن، وقال عطاء والحسن وقتادة: ﴿ظَنُّوا﴾: أيقنوا أن قومهم قد كذبوهم (^١)، ونقله ابن عرفة عن أكثر أهل اللغة، ومعنى التخفيف: ظن الأمم أن الرسل كذبوهم فيما أخبروهم به عن نصر الله إياهم بإهلاك أعدائهم، وقرأ مجاهد: (كذبوا) بفتح الكاف وتخفيف الذال وكسره (^٢)، وهو معنى ما قبله. وقال ابن عرفة: الكذب: الانصراف عن الحق، فالمعنى: كذبوا تكذيبًا لا تصديق بعده، وقد أوضحنا ذلك هناك.\n_________\n(^١) انظر \"تفسير الوسيط\" ٢/ ٦٣٨، \"زاد المسير\" ٤/ ٢٩٦.\n(^٢) عزاها ابن الجوزي في \"زاد المسير\" ٤/ ٢٩٦ لأبي رزين، ومجاهد، والضحاك.","vol":"22","page":489},{"text":"<span data-type='title' id=toc-2723>١٣ - ومن سورة الرَّعْدِ</span>\nوقًالَ ابن عَبَّاسٍ: ﴿كَبَاسِطِ كَفَّيْهِ﴾ مَثَلُ المُشْرِكِ الذِي عَبَدَ مَعَ اللهِ إِلَهًا غَيْرَهُ كَمَثَلِ العَطْشَانِ الذِي يَنْظُرُ إِلَى خَيَالِهِ فِي المَاءِ مِنْ بَعِيدٍ، وَهُوَ يُرِيدُ أَنْ يَتَنَاوَلَهُ وَلَا يَقْدِرُ. وَقَالَ غَيْرُهُ: ﴿سَخَّرَ﴾ ذَلَّلَ. ﴿مُتَجَاوِرَاتٌ﴾ مُتَدَانِيَاتٌ. ﴿الْمَثُلَاتُ﴾ وَاحِدُهَا مَثُلَةٌ وَهْيَ الأَشْبَاهُ وَالأَمْثَالُ، وَقَالَ: ﴿إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا﴾. ﴿بِمِقْدَارٍ﴾ بِقَدَرٍ ﴿مُعَقِّبَاتٌ﴾ مَلَائِكَةٌ حَفَظَةٌ تُعَقِّبُ الأُولَى مِنْهَا الأُخْرى، وَمِنْهُ قِيلَ العَقِيبُ. يُقَالُ عَقَّبْتُ فِي إِثْرِهِ، المِحَالُ العُقُوبَةُ. ﴿كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ﴾ لِيَقْبِضَ عَلَى المَاءِ. ﴿رَابِيًا﴾ مِنْ رَبَا يَرْبُو. ﴿أَوْ مَتَاعٍ زَبَدٌ﴾ المَتَاعُ مَا تَمَتَّعْتَ بِهِ. ﴿جُفَاءً﴾ أَجْفَأَتِ القِدْرُ إِذَا غَلَتْ فَعَلَاهَا الزَّبَدُ، ثُمَّ تَسْكُنُ فَيَذْهَبُ الزَّبَدُ بِلَا مَنْفَعَةٍ، فَكَذَلِكَ يُمَيِّزُ الحَقَّ مِنَ البَاطِلِ. ﴿الْمِهَادُ﴾ الفِرَاشُ. (يَدْرَءُونَ) يَدْفَعُونَ دَرَأْتُهُ دَفَعْتُهُ. ﴿سَلَامٌ عَلَيْكُمْ﴾ أي يَقُولُونَ سَلَامٌ عَلَيْكُمْ. ﴿وَإِلَيْهِ مَتَابِ﴾ تَوْبَتِي. ﴿أَفَلَمْ يَيْأَسِ﴾ لَمْ يَتَبَيَّنْ. ﴿قَارِعَةٌ﴾ دَاهِيَةٌ ﴿فَأَمْلَيْتُ﴾ أَطَلْتُ مِنَ المَلِيِّ وَالْمُلَاوَةُ وَمنْهُ مَلِيًّا، وَيُقَالُ لِلْوَاسِعِ الطَّوِيلِ مِنَ الأَرْضِ مَلًى مِنَ الأَرْضِ ﴿أَشًقُّ﴾ أَشَدُّ مِنَ المَشَقَّةِ ﴿مُعَقِّبَ﴾ مُغَيِّرٌ. وَقَالَ مُجَاهِدٌ: ﴿مُتَجَاوِرَاتٌ﴾ طَيِّبُهَا، وَخَبِيثُهَا السِّبَاخُ، ﴿صِنْوَانٌ﴾ النَّخْلَتَانِ أَوْ أَكْثَرُ فِي أَصْلٍ وَاحِدٍ ﴿وَغَيْرُ صِنْوَانٍ﴾ وَحْدَهَا ﴿بِمَاءٍ وَاحِدٍ﴾ ﴿بِمَاءٍ وَاحِدٍ﴾ كَصَالِحِ بَنِي آدَمَ وَخَبِيثِهِمْ أَبُوهُمْ وَاحِدٌ، ﴿السَّحَابَ الثِّقَالَ﴾ الذِي فِيهِ المَاءُ ﴿كَبَاسِطِ كَفَّيْهِ﴾ يَدْعُو المَاءَ بِلِسَانِهِ وُيشَيرُ إِلَيْهِ فَلَا يَأْتِيهِ أَبَدًا، سَالَتْ أَوْدِيَةٌ بِقَدَرِهَا: تَمْلأُ بَطْنَ وَادٍ، ﴿زَبَدًا رَابِيًا﴾ زَبَدُ السَّيْلِ خَبَثُ الحَدِيدِ وَالْحِلْيَةِ.\nهي مدنية غير آية ﴿وَلَوْ أَنَّ قُرْآنًا﴾ [الرعد: ٣١] وقيل: مكية، وقال","vol":"22","page":490},{"text":"مقاتل: مكية ومدنية خلط، ونقل القرطبي عنه: أنها مدنية (^١)، وقال السخاوي: نزلت بالمدينة كما قاله عطاء، وبعد سورة (ق) وقبل سورة الرحمن (^٢)، وقد اختلف في خمس آيات منها.\nفائدة:\nوللترمذي -وقال: غريب- من حديث ابن عباس ﵄ أن اليهود سألوا رسول الله - ﷺ - عن الرعد، ما هو؟ قال: \"ملك من الملائكة موكل بالسحاب معه مخاريق من نار يسوقه حيث شاء الله\" قالوا: ما هذا الصوت؟ قال: \"زجره السحاب إذا زجره\" قالوا: صدقت (^٣).\nأخرى: للحاكم -وقال: صحيح الإسناد- من حديث أبي هريرة - ﵁ - مرفوعًا: \"لو أن عبادي أطاعوني لأسقيتهم المطر بالليل، وأطلعت عليهم الشمس بالنهار ولم أسمعهم صوت الرعد\" (^٤).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ﴾ مَثَلُ المُشْرِكِ الذِي عَبَدَ مَعَ اللهِ إِلَهًا غَيْرَه، كَمَثَلِ العَطْشَانِ الذِي يَنْظُرُ إلى خَيَالِهِ فِي المَاءِ مِنْ بَعِيدٍ، وَهُوَ يُرِيدُ أَنْ يَتَنَاوَلَهُ وَلَا يَقْدِرُ)\nهذا رواه أبو محمد بن أبي حاتم، عن أبيه، عن أبي صالح، عن معاوية، عن علي، عنه (^٥).\n_________\n(^١) \"تفسير القرطبي\" ٩/ ٢٧٨.\n(^٢) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٣) \"سنن الترمذي\" (٣١١٧) والنسائي في \"الكبرى\" ٥/ ٣٣٦ (٩٠٧٢) والطبراني في \"الكبير\" ١٢/ ٤٥. وقال الترمذي: هذا حديث حسن غريب، وحسنه الألباني في \"الصحيحة\" (١٨٧٢).\n(^٤) \"المستدرك\" ٢/ ٣٤٩.\n(^٥) رواه أيضًا الطبري ٧/ ٣٦٥ (٢٠٢٩٤)، وزاد السيوطي في \"الدر\" ٤/ ١٠١ عزوه لابن المنذر، وابن أبي حاتم، وأبي الشيخ.","vol":"22","page":491},{"text":"ثم قال: -أعني البخاري- (وقال غيره: ﴿سَخَّرَ﴾: ذلل).\nقال ابن التين: عند الشيخ أبي الحسن: ولا يقدره. وعند غيره: ولا يقدر، وهما صحيحان، يقال: قدرت الشيء أقدر وأقدره. وقوله بعد ذلك: (﴿كَبَاسِطِ كَفَّيْهِ﴾ يدعو الماء بلسانه ويشير إليه بيده فلا يأتيه أبدًا) وهو قول مجاهد (^١)، وقيل: إن الذي يدعو إلى الأصنام بمنزلة القابض على الماء لا يحصل له شيء.\n(ص) (﴿مُتَجَاوِرَاتٌ﴾: مُتَدَانِيَاتٌ) وذكر بعد عن مجاهد (طيبها وخبيثها السباخ). وهذا رواه ابن المنذر من حديث ابن أبي نجيح، عنه (^٢)، وقيل: في الكلام حذف، والمعنى: الأرض قطع متجاورات وغير متجاورات، كقوله: ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ [النحل: ٨١] أي: والبرد، حذف للعلم به، والمتجاورات: المدن، وما كان عامرًا، أو غيرها الصحاري، وما كان غير عامر.\n(ص) (الأغلال واحدها غل، ولا تكون الأغلال إلا في الأعناق).\nقلت: يقال منه: غل الرجل فهو مغلول.\n(ص) (﴿الْمَثُلَاتُ﴾: وَاحِدُهَا مَثُلَةٌ وَهْيَ الأَشْبَاهُ وَالأَمْثَالُ. وَقَالَ ﴿إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِنْ قَبْلِهِمْ﴾) قلت: يقال للعقوبة: مثل مثلة، قال ابن الأنباري: وهي العقوبة التي تبقي في المعاقب شينًا بتغيير بعض خلقه (^٣).\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣٢٦.\n(^٢) رواه أيضًا الطبري ٧/ ٣٣٢ (٢٠٠٧٤)، وعزاه لابن المنذر السيوطي في \"الدر\" ٤/ ٨٤ وزاد عزوه لابن أبي شيبة، وابن أبي حاتم، وأبي الشيخ.\n(^٣) انظر: \"تفسير الوجيز\" ٣/ ٦ \"زاد المسير\" ٤/ ٣٠٦.","vol":"22","page":492},{"text":"(ص) (﴿بِمِقْدَارٍ﴾: بِقَدَر) قلت: قال ابن عباس: مقدار كل شيء يقدره تقديرًا، ما يكون قبل أن يكون، وكل ما هو كائن إلى يوم القيامة.\n(ص) (﴿مُعَقِّبَاتٌ﴾: مَلَائِكَةٌ حَفَظَة يُعَقِّبُ الأُولَ مِنْهَا الآخر، وَمِنْهُ: العَقِيبُ. يُقَالُ: عَقَّبْتُ فِي إِثْرِهِ) قلت: ومعنى حفظة: يحفظون عليه كلامه وفعله، ﴿يَحْفَظُونَهُ مِنْ أَمْرِ اللهِ﴾ أي: بإذن الله، والأحسن كما قال ابن التين: أنه أراد ملائكة الليل والنهار، كأنهم يتعاقبون فيها، كما بينه في الحديث السالف: \"يتعاقبون فيكم\" (^١).\nوقوله: (ويقال: عقبت في إثره)، وجدته بخط الدمياطي بتشديد القاف. وقال ابن التين: هو بفتح القاف وتخفيفها. قال: وضبطه بعضهم بتشديدها، وفي بعض النسخ بكسرها ولا وجه له، إلا أن يكون لغة.\n(ص): (المُحَال: العقوبة)، قلت: وقيل: قوي الكيد، وفيه أقوال أخر: الحول، الحيلة، المكر، الجدال، ضمته أصلية أو زائدة قولان، وقرأ الأعرج والضحاك بضم الميم (^٢) من المحالة الحيلة. قال أبو العباس: وأصله من قولهم: محل بفلان: يسعى به إلى السلطان وغرضه الهلاك (^٣)، ومن جعلها زائدة، قال: أصله من الحول، وقيل: بالفتح زائد، وبالكسر أصلية.\n(ص) (﴿كَبَاسِطِ كَفَّيْهِ﴾: لِيَقْبِضَ عَلَى المَاءِ) أي: كمادٍّ.\n(ص) (﴿رَابِيًا﴾: مِنْ رَبَا يَرْبُو) أي: في السماء.\n_________\n(^١) سلف برقم (٥٥٥) من حديث أبي هريرة.\n(^٢) هكذا هنا، والذي في المصادر: أنهما قُرِئا بالفتح، انظر \"معاني القرآن\" للنحاس ٣/ ٤٨٥، \"المحتسب\" ١/ ٣٥٦، \"المحرر الوجيز\" لابن عطية ٨/ ١٤٨.\n(^٣) انظر \"الصحاح\" ٥/ ١٨١٧.","vol":"22","page":493},{"text":"(ص) (﴿أَوْ مَتَاعٍ زَبَدٌ﴾ المَتَاعُ: مَا تَمَتَّعْتَ بِهِ) قلت: وقال مجاهد: المتاع: الحديد والنحاس والرصاص (^١)، وقال غيره: الذي يوقد عليه.\n(ص) ﴿فِي النَّارِ ابْتِغَاءَ حِلْيَةٍ﴾: الذهب والفضة.\n(ص) (﴿جُفَاءً﴾: أَجْفَأَتِ القِدْرُ: إِذَا غَلَتْ فَعَلَاهَا الزَّبَدُ، ثُمَّ تَسْكُنُ فَيَذْهَبُ الزَّبَدُ بِلَا مَنْفَعَةٍ، فَكَذَلِكَ يُمَيِّزُ الحَقَّ مِنَ البَاطِلِ) قلت: الجفا: ما بدأه السيل، جفا الوادي جفاء إذا رمى، وأجفأ لغة قليلة، وكذا أجفأت القدر إذا كفأتها وأملتها فصببت ما فيها، ولا تقل أجفأتها، والمعنى: أن الباطل وإن على في وقت فمآله إلى اضمحلال.\n(ص) (﴿الْمِهَادُ﴾: الفِرَاشُ) كما قال.\n(ص) «يَدْرَءُونَ): يَدْفَعُونَ، دَرَأْتُهُ: دَفَعْتُه) قلت: قال ابن عباس: يدفعون بالعمل الصالح الشر من العمل، كما روي أنه - ﵇ - قال لمعاذ بن جبل: \"إذا عملت سيئة فاعمل حسنة بجنبها تمحها\" (^٢) قال ابن كيسان: هو أنهم كلما أذنبوا تابوا ليدفعوا بالتوبة معرة الذنب (^٣).\n(ص) (﴿سَلَامٌ عَلَيْكُمْ﴾: أي: يَقُولُونَ سَلَام عَلَيْكُمْ) أي: سلمكم الله من أهوال يوم القيامة وشرها، بصبركم في الدنيا على طاعته.\n(ص) (﴿وَإِلَيْهِ مَتَابِ﴾: إليه تَوْبَتِي) أي: رجوعي.\n(ص) (﴿أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا﴾: ألَمْ يَتَبَيَّنْ) قلت: وقال ابن عباس: أفلم يعلم (^٤).\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣٢٧.\n(^٢) رواه الترمذي (١٩٨٧/م)، وأحمد ٥/ ٢٢٨ بلفظ: \"يا معاذ أتبع السيئة الحسنة تمحها\".\n(^٣) انظر \"تفسير الوسيط\" للواحدي ٣/ ١٤، \"زاد المسير\" ٤/ ٣٢٤ - ٣٢٥.\n(^٤) رواه الطبري في \"تفسيره\" ٧/ ٣٨٨ (٢٠٤١٢).","vol":"22","page":494},{"text":"قال الكلبي: ييأس: يعلم في لغة الحجاز والنخع (^١)، وهو قول مجاهد والحسن وقتادة (^٢).\n(ص) (﴿قَارِعَةٌ﴾: دَاهِيَةٌ) أي: تقرعهم مصيبة شديدة بما صنعوا من كفرهم وأعمالهم الخبيثة، وقال أبو سعيد الخدري ومجاهد: في السرايا التي كان - ﵇ - يبعثها إليهم (^٣).\n(ص) (أمليت: أَطَلْتُ لهم مِنَ المَلِيِّ وَالْمُلَاوَةُ وَمِنْهُ مَلِيًّا، وَيُقَالُ لِلْوَاسِعِ الطَّوِيلِ مِنَ الأَرْضِ: مَلًى) قلت: الملا مقصور غير مهموز -بفتح الميم- يكتب بالألف: الصحراء الواسعة لا نبت فيها ولا جبل، والملاوة -بضم الميم وفتحها -أي: قد أطيل في عمره.\n(ص) (﴿أَشَقُّ﴾: أَشَدُّ مِنَ المَشَقَّةِ) أي: [....] (^٤).\n(ص) (﴿مُعَقِّبَ﴾: مُغَيِّرٌ) قلت: قال ابن عباس: لا ناقض لحكمه. وقال الفراء: لا راد له (^٥)، وهما بمعناه، والمعقب: الذي يتبع الشيء فيستدركه، ولا يستدرك أحد على حكم الله (^٦).\n(ص) (﴿صِنْوَانٌ﴾: النَّخْلَتَانِ أَوْ أَكْثَرُ فِي أَصْلٍ وَاحِدٍ ﴿وَغَيْرُ صِنْوَانٍ﴾ منفردة وَحْدَهَا) قلت: هو جمع صنو، وقرئ بضم الصاد (^٧).\n_________\n(^١) انظر: \"تفسير الطبري\" ٧/ ٣٨٨، \"المحرر الوجيز\" ٨/ ١٧١.\n(^٢) رواه الطبري ٧/ ٣٨٩ (٢٠٤١٣)، (٢٠٤١٤) عن مجاهد وقتادة. وانظر \"تفسير الوسيط\" ٣/ ١٧، \"زاد المسير\" ٤/ ٣٣١.\n(^٣) رواه الطبري في \"تفسيره\" ٧/ ٣٩١ (٢٠٤٣٣).\n(^٤) كلمة غير واضحة في الأصل.\n(^٥) \"معاني القرآن\" ٢/ ٦٦.\n(^٦) انظر: \"تفسير الوسيط\" ٣/ ٢١.\n(^٧) القراءة بضم الصاد والتنوين رواها الفارسي في \"الحجة\" ٥/ ٦ من طريق القواس، عن حفص، عن عاصم، وقال: ولم يقلْهُ غيره عن حفص.","vol":"22","page":495},{"text":"(ص) (﴿يُسْقَى بِمَاءٍ وَاحِدٍ﴾ كَصَالِحِ بَنِي آدَمَ وَخَبِيثِهِمْ وأَبُوهُمْ وَاحِدٌ) قلت: فالطبع لا أثر له والمؤثر.\n(ص) (السَّحَابُ الثِّقَالُ: الذِي فِيهِ المَاءُ) هو كما قال.\n(ص) (﴿فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا﴾: تَمْلأُ كل واد) من أودية جمع وادٍ، وهو: كل منفرج بين جبلين يجتمع إليه ماء المطر فيسيل. والقدر: مبلغ الشيء، والمعنى: بقدرها من الماء، فإن صغر قل الماء، وإن اتسع كثر. قال ابن الأنباري: شبه نزول القرآن الجامع للهدى والبيان بنزول المطر، إذ نفع نزول القرآن يعم كعموم نفع نزول المطر، وشبه الأودية بالقلوب (^١).\n(ص) (﴿زَبَدًا رَابِيًا﴾ الزبد: زَبَدُ السَّيْلِ خَبَثُ الحَدِيدِ والحلية). سلف أيضا، أي: عاليًا فوق الماء. قال ابن عباس: وهو الشك والكفر (^٢).\n_________\n(^١) انظر: \"الوسيط\" ٣/ ١٢.\n(^٢) المرجع السابق.","vol":"22","page":496},{"text":"<span data-type='title' id=toc-2724>١ - [باب] قَوْلِهِ: ﴿اللهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَى وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ﴾ [الرعد: ٨]</span>\n﴿وَغِيضَ﴾ [هود: ٤٤]: نُقِصَ.\n\n٤٦٩٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مَعْنٌ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَفَاتِيحُ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهَا إِلاَّ اللهُ: لَا يَعْلَمُ مَا فِي غَدٍ إِلاَّ اللهُ، وَلَا يَعْلَمُ مَا تَغِيضُ الأَرْحَامُ إِلاَّ اللهُ، وَلَا يَعْلَمُ مَتَى يَأْتِي الْمَطَرُ أَحَدٌ إِلاَّ اللهُ، وَلَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ، وَلَا يَعْلَمُ مَتَى تَقُومُ السَّاعَةُ إِلاَّ اللهُ». [انظر: ١٠٣٩ - فتح: ٨/ ٣٧٥]\n(﴿وَغَيضَ﴾: نُقِصَ). أسنده إسماعيل بن أبي زياد الشامي، عن ابن عباس.\nوقال الضحاك: غيضها: أن تأتي بالولد ما دون التسعة (^١)، وعن الحسن: السقط، وقيل: تزاد بالوضع لأكثر من تسعة، وقيل: أي: تغيض من الستة أشهر ثلاثة أيام، وقيل: تغيض بإراقة الدم في الحمل حتى يتضاءل الولد، وتزداد إذا أمسكت الدم فيعظم الولد، وقيل: تغيض بمن ولدته من قبل وتزداد بمن ولدته من بعد، وقيل: تغيض بالحيض أيامه، وتزداد بالنفاس بعد الوضع. وقيل: من عدد الأولاد، فقد تحمل المرأة واحدًا، وتحمل أكثر منه، ويؤخذ من الآية أن الحامل تحيض، وهو مذهبنا خلافًا لأبي حنيفة (^٢).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٣٤٦ (٢٠١٨٤).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ١٧١، \"تفسير القرطبي\" ٩/ ٢٨٦.","vol":"22","page":497},{"text":"ثم ساق البخاري حديث ابن عُمَرَ ﵄: \"مَفَاتِيحُ الغَيْبِ خَمْسٌ لَا يَعْلَمُهَا إِلَّا اللهُ .. \" الحديث.\nسلف قريبًا في سورة الأنعام (^١).\nوالمفاتيح: الخزائن، كما سلف، وشيخ البخاري هنا هو إبراهيم بن المنذر، عن معن، عن مالك، عن عبد الله بن دينار، عن ابن عمر. ﵄ مرفوعًا، قال أبو مسعود، وتفرد به إبراهيم هذا، وهو عزيز وقال الدارقطني: رواه ابن أبي شيبة، عن مالك، عن عبد الله، عن ابن عمر موقوفًا.\n_________\n(^١) سلف برقم (٤٦٢٧).","vol":"22","page":498},{"text":"<span data-type='title' id=toc-2725>١٤ - ومن سورة إِبْرَاهِيمَ - ﵇ </span>-\nقَالَ ابن عَبَّاسٍ: (هَادٍ) [الرعد: ٧] دَاعٍ. وَقَالَ مُجَاهِدٌ: صَدِيدٌ قَيْحٌ وَدَمٌ. وَقَالَ ابن عُيَيْنَةَ ﴿اذْكُرُوا نِعْمَةَ اللهِ عَلَيْكُمْ﴾ أَيَادِيَ اللهِ عِنْدَكُمْ وَأَيَّامَهُ. وَقَالَ مُجَاهِدٌ: ﴿مِنْ كُلِّ مَا سَأَلْتُمُوهُ﴾ رَغِبْتُمْ إِلَيْهِ فِيهِ ﴿وَيَبْغُونَهَا عِوَجًا﴾ يَلْتَمِسُونَ لَهَا عِوَجًا ﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ﴾ أَعْلَمَكُمْ آذَنَكُمْ ﴿فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ﴾ هذا مَثَلٌ كَفُّوا عَمَّا أُمِرُوا بِهِ ﴿مَّقَامِي﴾ حَيْثُ يُقِيمُهُ اللهُ بَيْنَ يَدَيْهِ ﴿مِنْ وَرَائِهِ﴾ قُدَّامِهِ. ﴿لَكُمْ تَبَعًا﴾ وَاحِدُهَا تَابعٌ مِثْلُ غَيَبِ وَغَائِبٍ ﴿بِمُصْرِخِكُمْ﴾ اسْتَصْرَخَنِي اسْتَغَاثَنِي يَسْتَصْرِخُهُ مِنَ الصُّرَاخِ ﴿وَلَا خِلَالٌ﴾ مَصْدَرُ خَالَلْتُهُ خِلَالًا، وَيَجُوزُ أَيْضًا جَمْعُ خُلَّةٍ وَخِلَالٍ ﴿اجْتُثَّتْ﴾ اسْتُؤْصِلَتْ.\nهي مكية إلا آية: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللهِ كُفْرًا﴾ [إبراهيم: ٢٨] وفي المراد بذلك أقوال محلها التفسير. قال السخاوي: ونزلت بعد سورة نوح، وقبل سورة الأنبياء (^١).\n(ص) (قَالَ ابن عَبَّاسٍ: (هَادٍ) دَاعٍ) أسنده ابن أبي حاتم من حديث علي عنه (^٢). (وَقَالَ مُجَاهِدٌ: صَدِيدٌ قَيْحٌ وَدَمٌ) أسنده ابن المنذر من حديث ابن أبي نجيح عنه (^٣)، وكذا ما ذكره عنه بعد في قوله: ﴿مِنْ كُلِّ مَا سَأَلْتُمُوهُ﴾ رغبتم إليه فيه (^٤).\n(ص) (وَقَالَ ابن عُيَيْنَةَ: ﴿اذْكُرُوا نِعْمَتَ اللهِ﴾ أَيَادِيَ اللهِ\n_________\n(^١) \"جمال القراء\" ص ٨.\n(^٢) \"تفسير ابن أبي حاتم\" ٧/ ٢٢٢٥ (١٢١٥٤).\n(^٣) عزاه لابن المنذر السيوطي في \"الدر\" ٤/ ١٣٨.\n(^٤) عزاه له السيوطي في \"الدر\" ٤/ ١٥٨.","vol":"22","page":499},{"text":"عِنْدَكُمْ وَأَيَّامَهُ) هو كذلك في \"تفسيره\".\n(ص) (﴿وَيَبْغُونَهَا عِوَجًا﴾ يَلْتَمِسُونَ لَهَا عِوَجًا) أي: يلتمسون غير القصد، والعوج بالفتح: ما كان مائلًا منتصبًا كالحائط. والعود: كالجبل وشبهه، وبالكسر: في الأرض والدين وشبههما، قاله ابن السكيت وابن فارس (^١).\nوما ذكره عن مجاهد في ﴿وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ﴾ استحسنه النحاس، فذهب إلى أنهم أعطوا ما لم يسألوه، وذلك معروف في اللغة أنه يقال: امض إلى فلان، فإنه يعطيك كل ما سألت، وإن كان يعطي غير ما سأل (^٢).\nوقرئ: (من كُلٍّ)، بالتنوين، وفسره الضحاك وقتادة على النفى (^٣). وقال الحسن: من كل الذي سألتموه، أي: من كل ما سألتم (^٤).\n(ص) (﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ﴾ أَعْلَمَكُمْ) معنى تأذن: أذن، مثل توعد وأوعد. قال الفراء: تأذَّن وأذَّن بمعنى (^٥).\n(ص) ﴿فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ﴾ هذا مَثَلٌ كَفُّوا عَمَّا أُمِرُوا بِهِ)\nقلت: وقيل: عضوا على أيديهم غيظًا يوضحه قوله تعالى: ﴿وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ﴾ [آل عمران: ١١٩].\n(ص) (﴿مَّقَامِي﴾: حَيْثُ يُقِيمُهُ اللهُ بَيْنَ يَدَيْهِ) هو قول ابن عباس\n_________\n(^١) \"إصلاح المنطق\" ص ١٦٤، \"مجمل اللغة\" ٢/ ٣٦٥.\n(^٢) \"معاني القرآن\" ٣/ ٥٣٣.\n(^٣) رواهما الطبري في \"تفسيره\" ٧/ ٤٥٩ (٢٠٨٣١)، (٢٠٨٣٤).\n(^٤) رواه الطبري ٧/ ٤٥٨ (٢٠٨٢٩).\n(^٥) \"معاني القرآن\" ٢/ ٦٩.","vol":"22","page":500},{"text":"وغيره، وهو من باب إضافة المصدر إلى المفعول كما تقول: ندمت على ضربك.\n(ص) (﴿مِنْ وَرَائِهِ جَهَنَّمُ﴾: قُدَّامِهِ) قال أبو عبيدة (^١) وغيره: وهو من الأضداد (^٢)، واستشكله ابن عرفة، وإنما قيل ذلك في الأماكن والأوقات، وقال الأزهري: معناه ما توارى عنه واستتر (^٣).\n(ص) (﴿لَكُمْ تَبَعًا﴾ وَاحِدُهُم تَابعٌ مِثْلُ غَيَبٍ وَغَائِبٍ) قلت: أي: قال الضعفاء وهم: الأتباع الذين استكبروا لأكابرهم الًذين استكبروا عن العبادة (لله) (^٤).\n(ص) (﴿بِمُصْرِخِكُمْ﴾ اسْتَصرَخَنِي: اسْتَغَاثَنِي يَسْتَصْرِخُهُ مِنَ الصُّرَاخِ) وهو الإغاثة. قال الحسن: إذا كان يوم القيامة قام إبليس خطيبًا على منبر من نار فقال: ﴿اللهَ وَعَدَكُمْ وَعْدَ الْحَقِّ﴾ الآية (^٥)، والقراءة الصحيحة: فتح الياء في (مصرخي) وهو الأصل (^٦)، وقرأ حمزة: بكسر الياء (^٧).\nقال الزجاج: هي عند جميع النحويين ضعيفة، ولا وجه لها إلا وجه\n_________\n(^١) \"مجاز القرآن\" ١/ ٣٣٧.\n(^٢) انظر: \"الأضداد\" لابن الأنباري ص ٦٨ (٣٤).\n(^٣) \"تهذيب اللغة\" ٤/ ٣٨٧٩.\n(^٤) في الأصل: (ولك)، وانظر \"تفسير الوسيط\" ٣/ ٢٨.\n(^٥) رواه الطبري في \"تفسيره\" ٧/ ٤٣٥ (٢٠٦٤٧).\n(^٦) إن المصنف - ﵀ - قد جانبه الصواب؛ فإنه قد جعل إحدى القراءتين المتواترين راجحة والأخرى مرجوحة، وقد بينا خطأ ذلك من كلام ابن الجزري في \"النشر\" والزركشي في \"البرهان\" تحت حديث رقم (٤٦٩٢) فراجعه.\n(^٧) انظر: \"الحجة\" للفارسي ٥/ ٢٨، \"الكشف\" لمكي ٢/ ٢٦، وقال قطرب: هي لغة في بني يربوع. انظر: \"زاد المسير\" ٤/ ٣٥٧.","vol":"22","page":501},{"text":"ضعيف، وهو ما أجازه الفراء من الكسر على أصل التقاء الساكنين (^١). (ص) (﴿وَلَا خِلَالٌ﴾: مَصْدَرُ من خَالَلْتُهُ خِلَالًا، ويكون أَيْضًا جَمْعُ خُلَّةٍ وَخِلَالٍ) قلت: كظلة وظلال. قال ابن التين: كذا قال، والذي ذكره الجماعة: أنه مصدر خالله كما ذكره أولًا.\n_________\n(^١) انظر: \"معاني القرآن\" للفراء ٢/ ٧٥.","vol":"22","page":502},{"text":"<span data-type='title' id=toc-2726>١ - [باب] قوله: ﴿كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ (٢٤) تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا﴾ [إبراهيم: ٢٤، ٢٥]</span>\n٤٦٩٨ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، عَنْ أَبِي أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: كُنَّا عِنْدَ رَسُولِ اللهِ - ﷺ - فَقَالَ: «أَخْبِرُونِي بِشَجَرَةٍ تُشْبِهُ أَوْ كَالرَّجُلِ الْمُسْلِمِ لَا يَتَحَاتُّ وَرَقُهَا وَلَا وَلَا وَلَا، تُؤْتِي أُكْلَهَا كُلَّ حِينٍ». قَالَ ابْنُ عُمَرَ فَوَقَعَ فِي نَفْسِي أَنَّهَا النَّخْلَةُ، وَرَأَيْتُ أَبَا بَكْرٍ وَعُمَرَ لَا يَتَكَلَّمَانِ، فَكَرِهْتُ أَنْ أَتَكَلَّمَ، فَلَمَّا لَمْ يَقُولُوا شَيْئًا قَالَ رَسُولُ اللهِ - ﷺ -: «هِيَ النَّخْلَةُ». فَلَمَّا قُمْنَا قُلْتُ لِعُمَرَ: يَا أَبَتَاهُ وَاللهِ لَقَدْ كَانَ وَقَعَ فِي نَفْسِي أَنَّهَا النَّخْلَةُ فَقَالَ: مَا مَنَعَكَ أَنْ تَكَلَّمَ؟ قَالَ: لَمْ أَرَكُمْ تَكَلَّمُونَ، فَكَرِهْتُ أَنْ أَتَكَلَّمَ أَوْ أَقُولَ شَيْئًا. قَالَ عُمَرُ: لأَنْ تَكُونَ قُلْتَهَا أَحَبُّ إِلَيَّ مِنْ كَذَا وَكَذَا. [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ٧/ ٣٧٧]\nذكر فيه حديث ابن عمر السالف في العلم وغيره.\nومعنى (\"لا يتحات ورقها\") لا يسقط. وفي الشجرة الطيبة أقوال: النخلة، أو كل شجرة طيبة مثمرة أو شجرة في الجنة، أو المؤمن، أو قريش، أو جوزة الهند، ولا يصح.\nففي \"الصحيح\" الأول، وفي \"صحيح الحاكم\" على شرط مسلم من حديث أنس مرفوعًا هي النخلة (^١).\nوالخبيثة: الحنظلة، ومعنى طيبة الثمرة: لذيذها، أو حسن المنظر والشكل، أو أنها نافعة في نفسها. ﴿أَصْلُهَا ثَابِتٌ﴾ آمن من الانقطاع ﴿وَفَرْعُهَا فِي السَّمَاءِ﴾ أغصانها، أو بعيدة عن عفونات الأرض ﴿تُؤْتِي\n_________\n(^١) \"المستدرك\" ٢/ ٣٥٢.","vol":"22","page":503},{"text":"أُكُلَهَا كُلَّ حِينٍ﴾: دائمة كل وقت، ورجح ابن جرير أنه هنا غدوة وعشية (^١).\nوقوله: (\"ولا يتحات ورقها ولا ولا ولا، تؤتي أكلها\"): ولا يصيبها كذا ولا كذا. لم يذكر الراوي الأشياء المعطوفة، ثم ابتدأ فقال: \"تؤتي أكلها كل حين\"، ووقع في رواية ابن سفيان صاحب مسلم، ورواية غيره عن مسلم \"لا يتحات ورقها، ولا تؤتي أكلها كل حين\"، وكذا هو في \"صحيح البخاري\" أيضا. واستشكل إبراهيم بن سفيان هذا فقال: لعل مسلمًا رواه: \"تؤتي أكلها\" بإسقاط \"لا\" وأكون أنا وغيري غلطنا في إثبات \"لا\" (^٢). ورده القاضي وقال: بل هو صحيح، ووجهه أن لفظة \"لا\" ليست متعلقة بـ \"تؤتي\" بل بمحذوف تقديره: لا يتحات ورقها ولا مكررًا. أي: ولا يصيبها كذا ولا كذا، ثم ابتدأ فقال: تؤتي (^٣).\nوقول عمر: (لأن تكون قلتها أحب إليَّ من كذا وكذا) هو بفتح اللام، ولابن مردويه في (شجرة طيبة) قال - ﷺ -: \"هي التي لا ينقص ورقها\" هي النخلة، وفي لفظٍ: قال عبد الله: فأردت أن أقول: هي النخلة. فمنعني عمر، وقال: الله ورسوله أعلم (^٤).\n_________\n(^١) \"تفسير الطبري\" ٧/ ٤٤٣.\n(^٢) مسلم (٢٨١١/ ٦٤) كتاب: صفة الجنة والنار، باب: مثل المؤمن …\n(^٣) \"إكمال المعلم\" ٨/ ٣٤٧.\n(^٤) انظر: \"الدر المنثور\" ٤/ ١٤٤.","vol":"22","page":504},{"text":"<span data-type='title' id=toc-2727>٢ - [باب] قوله: ﴿يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ﴾ الآية [إبراهيم: ٢٧]</span>.\n٤٦٩٩ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، قَالَ: أَخْبَرَنِي عَلْقَمَةُ بْنُ مَرْثَد، قَالَ: سَمِعْتُ سَعْدَ بْنَ عُبَيْدَةَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الْمُسْلِمُ إِذَا سُئِلَ فِي الْقَبْرِ يَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، فَذَلِكَ قَوْلُهُ: ﴿يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ﴾. [انظر: ١٣٦٩ - مسلم: ٢٨٧١ - فتح: ٨/ ٣٧٨]\nذكر فيه حديث البَرَاءِ بْنِ عَازِبٍ، وقد سلف في الجنائز، وأخرجه مسلم والأربعة (^١).\nوالمسلم يبتلى في القبر فيسأل عن ربه ودينه ونبيه، فمن ثبَّته الله قال: الله ربى، والإسلام ديني ومحمد نبيي، فهذا تثبيت الآخرة والدنيا أنه وفِّق لهذا واعتقده في الدنيا. قال قتادة: بلغني أن هذِه الأمة تبتلى في قبورها (^٢).\n_________\n(^١) أبو داود (٤٧٥٠)، الترمذي (٣١٢٠)، النسائي ٤/ ١٠١ - ١٠٢، ابن ماجه (٤٢٦٩).\n(^٢) رواه الطبري في \"تفسيره\" ٧/ ٤٥٠ (٢٠٧٧٣).","vol":"22","page":505},{"text":"<span data-type='title' id=toc-2728>٣ - [باب] ﴿أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللهِ كُفْرًا﴾ الآية [إبراهيم: ٢٨]</span>\n﴿أَلَمْ تَرَ﴾ [إبراهيم: ٢٨] أَلَمْ تَعْلَمْ، كَقَوْلِهِ: ﴿أَلَمْ تَرَكَيْفَ﴾ [إبراهيم: ٢٤]. ﴿أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا﴾ [البقرة: ٢٤٣]: البَوَارُ: الهَلَاكُ، بَارَ يَبُورُ بَوْرًا ﴿قَوْمًا بُورًا﴾ هَالِكِينَ.\n\n٤٧٠٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ سَمِعَ ابْنَ عَبَّاسٍ ﴿أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَةَ اللهِ كُفْرًا﴾ قَالَ: هُمْ كُفَّارُ أَهْلِ مَكَّةَ.\n﴿أَلَمْ تَرَ﴾ أَلَمْ تَعْلَمْ، كَقَوْلِهِ: ﴿أَلَمْ تَرَ كَيْفَ﴾. ﴿أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا﴾: البَوَارُ الهَلَاكُ، بَارَ يَبُورُ بَوْرًا: هلك.\nثم ساق عن ابن عباس ﵄ أنهم كفار أهل مكة. وعنه: قادة المشركين يوم بدر (^١) ﴿وَأَحَلُّوا قَوْمَهُمْ﴾ أي: من تبعهم جهنم.\n_________\n(^١) رواه الطبري ٧/ ٤٥٣ (٢٠٧٩٥).","vol":"22","page":506},{"text":"<span data-type='title' id=toc-2729>١٥ - ومن سورة الحِجْرِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ﴾ الحَقُّ يَرْجِعُ إلى اللهِ وَعَلَيْهِ طَرِيقُهُ. ﴿لَبِإِمَامٍ مُبِينٍ﴾: عَلَى الطَّرِيقِ وَقَالَ ابن عَبَّاسٍ: ﴿لَعَمْرُكَ﴾ لَعَيْشُكَ ﴿قَوْمٌ منُكَرُونَ﴾ أَنْكَرَهُمْ لُوطٌ وَقَالَ غَيْرُهُ ﴿كِتَابٌ مَعْلُومٌ﴾ أَجَلٌ ﴿لَوْ مَا تَأْتِينَا﴾ هَلَّا تَأْتِينَا شِيَعٌ أُمَمٌ وَللأَوْلِيَاءِ أَيْضًا شِيَعٌ. وَقَالَ ابن عَبَّاسٍ: ﴿يُهْرَعُونَ﴾ [هود: ٧٨] مُسْرِعِينِ (لِلْمُتَوَسِّمِينَ) لِلنَّاظِرِينَ ﴿سُكِّرَتْ﴾ غُشِّيَتْ ﴿بُرُوجًا﴾ مَنَازِلَ لِلشَّمْسِ وَالْقَمَرِ ﴿لَوَاقِحَ﴾ مَلَاقِحَ مُلْقَحَةً (حمأ) جَمَاعَةُ حَمْأَةٍ وَهْوَ الطِّينُ المُتَغَيِّرُ وَالْمَسْنُونُ المَصْبُوبُ ﴿تَوْجَلْ﴾ تَخَفْ ﴿دَابِرُ﴾ آخِرَ ﴿لَبِإِمَامٍ مُبِينٍ﴾ الإِمَامُ كُلُّ مَا ائْتَمَمْتَ وَاهْتَدَدتَ بِهِ ﴿الصَّيْحَةُ﴾ الهَلَكَةُ.\nهي مكية، قال الكلبي: إلا ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا﴾ [الحجر: ٨٧] فمدنية. قال السخاوي: ونزلت بعد يوسف وقبل الأنعام (^١).\n(ص) (قَالَ مُجَاهِدٌ: ﴿صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ﴾ الحَقُّ يَرْجِعُ إلى اللهِ وَعَلَيْهِ طَرِيقُهُ).\nهذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه (^٢).\nوقيل: أرادني وأمرني.\nوقرأ ورش: (عَلِيٌّ مستقيم) (^٣) رافع إلى الدين والحق.\n_________\n(^١) \"جمال القراء\" ص ٨.\n(^٢) عزاه له السيوطي في \"الدر\" ٤/ ١٨٤.\n(^٣) ذكرها البناء في \"إتحاف فضلاء البشر\" ص ٢٧٤ وعزاها ليعقوب والحسن.","vol":"22","page":507},{"text":"(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿لَعَمْرُكَ﴾: لَعَيْشُكَ). هذا أسنده ابن أبي حاتم أيضا من حديث معاوية عن علي عنه (^١)، وفي حديث أبي الجوزاء عنه: ما خلق الله وما برأ وما ذرأ نفسًا هو أكرم عليه من محمد، وما سمعت الله أقسم بحياة أحد غيره (^٢).\nولفظ ابن مردويه: وحياتك وعمرك وبقائك في الدنيا. وأسنده من حديث أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"ما حلف الله بحياة أحد إلا بحياة محمد\" ثم قال: \"لعمرك يا محمد وحياتك يا محمد\" (^٣).\n(ص) (﴿قَوْمٌ مُنْكَرُونَ﴾ أَنْكَرَهُمْ لُوطٌ. وَقَالَ غَيْرُهُ: ﴿كِتَابٌ مَعْلُومٌ﴾ أَجَلٌ) ظاهره أن الأول من قول ابن عباس وكله ظاهر.\n(ص) (﴿لَوْ مَا تَأْتِينَا﴾: هَلَّا تَأْتِينَا) قلت: وكذا لولا. قال ابن عباس: أفلا جئتنا بالملائكة حتى نصدقك (^٤).\n(ص) (شِيَعٌ: أُمَمٌ والأولياء شيع أيضًا) قلت: سميت أمة لمتابعة بعضهم بعضًا فيما يجتمعون عليه كما قاله الفراء (^٥).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿يُهْرَعُونَ﴾ مُسْرِعِينِ) هذا في سورة هود، وهو قول عامة المفسرين.\n(ص) (﴿لِلْمُتَوَسِّمِينَ﴾: لِلنَّاظِرِينَ) يقال: توسمت في فلان خيرًا رأيت أثره فيه، والمتوسم: الناظر في السمة الدالة على الشيء. قال\n_________\n(^١) عزاه له السيوطي في \"الدر\" ٤/ ١٩٢.\n(^٢) رواه الطبري في \"تفسيره\" ٧/ ٥٢٦ (٢١٢٣٠).\n(^٣) انظر: \"الدر المنثور\" ٤/ ١٩٢.\n(^٤) انظر: \"الوسيط\" ٣/ ٤٠.\n(^٥) لم أجده في \"معانيه\" ونقله عنه الواحدي في \"الوسيط\" ٣/ ٤٠، وابن الجوزي في \"زاد المسير\" ٤/ ٣٨٥.","vol":"22","page":508},{"text":"عطاء عن ابن عباس: المتفرسين وقيل: الناظرين أو المتفكرين أو المعتبرين (^١). وفي حديث أنس مرفوعًا: \"إن لله عبادًا يعرفون الناس بالتوسم\" (^٢).\n(ص) (﴿سُكِّرَتْ﴾: غُشِّيَتْ) هو قول أبي عبيدة (^٣). قال أبو عمرو: هذا مأخوذ من السكر في الشراب (^٤). وقال ابن عباس: سكرت: أخذت (^٥). قال الحسن: سجرت.\n(ص) (﴿بُرُوجًا﴾: مَنَازِلَ لِلشَّمْسِ وَالْقَمَرِ) هو قول ابن عباس (^٦).\n(ص) (﴿لَوَاقِحَ﴾ مَلَاقِحَ مُلْقَحَةً). قلت: فحذفت الميم ورد فيه على أصل الثاني كما يقال: أنقل البيت فهو ناقل، يجعلونه بدلا من منقل. قال ابن عباس والمفسرون: يعني: [للشجر] (^٧) والسحاب. قال ابن مسعود: يبعث الله الرياح لتلقح السحاب فتحمل الماء فتمجه في\n_________\n(^١) انظر \"تفسير الطبري\" ٧/ ٥٢٨، \"معاني القرآن\" للنحاس ٤/ ٣٥، \"الوسيط\" ٣/ ٤٩، \"تفسير البغوي\" ١٤/ ٣٨٨، \"المحرر الوجيز\" لابن عطية ٨/ ٣٤٢، \"زاد المسير\" ٤/ ٤٠٩، \"تفسير القرطبي\" ١٠/ ٤٣.\n(^٢) رواه الطبري في \"تفسيره\" ٧/ ٥٢٨ - ٥٢٩ (٢١٢٥٢)، والطبراني في \"الأوسط\" ٣/ ٢٠٧ (٢٩٣٥)، والقضاعي في \"الشهاب\" ٢/ ١١٦ (٦٥١)، وحسنه الألباني في \"الصحيحة\" (١٦٩٣).\n(^٣) \"مجاز القرآن\" ١/ ٣٤٧.\n(^٤) انظر: \"تهذيب اللغة\" ٢/ ١٧١٩.\n(^٥) رواه الطبري في \"تفسيره\" ٧/ ٤٩٨ (٢١٠٥٥).\n(^٦) انظر \"تفسير الوسيط\" ٣/ ٤١، \"زاد المسير\" ٤/ ٣٨٧.\n(^٧) في الأصل: (للبحر) والمثبت هو الصواب، ورواه الطبري ٧/ ٥٠٦ (٢١١٠٧)، وانظر \"تفسير الوسيط\" ٣/ ٤٢.","vol":"22","page":509},{"text":"السحاب ثم تمريه فيدر كما تدر اللقحة (^١).\n(ص) (﴿حمأ﴾ جَمَاعَةُ حَمْأَةٍ وَهْوَ الطِّينُ المُتَغَيِّرُ، وَالْمَسْنُونُ: المَصْبُوبُ) من الحمأ: الطين الأسود المنتن، والمسنون: المتغير الرائحة، يقال: سن الماء فهو مسنون، أي: تغير. وقال سيبويه: المسنون: المصبوب على صورة [و] مثال من سنة الوجه وهي صورته (^٢).\n(ص) (﴿تَوْجَلْ﴾: تَخَفْ) هو كما قال: وجل يوجل وجلًا، فهو وجل.\n(ص) (﴿دَابِرُ﴾: آخِرَ) من بقي منهم.\n(ص) (﴿لَبِإِمَامٍ مُبِينٍ﴾ الإِمَامُ؛ كُلُّ مَا ائْتَمَمْتَ وَاهْتَدَيْتَ بِهِ) قلت: وسمي الطريق إمامًا لأنه يؤم ويتبع.\nوقوله: ﴿وَإِنَّهُمَا﴾ أي: الملائكة ومدينة قوم لوط ﴿لَبِإِمَامٍ مُبِينٍ﴾ بطريق واضح مستبين ﴿يَمُرُّونَ عَلَيْهَا﴾ في أسفارهم.\n(ص) (﴿الصَّيْحَهُ﴾: الهلكة). قلت: أتتهم الصيحة فماتوا عن آخرهم في وقته.\n_________\n(^١) رواه الطبري ٧/ ٥٠٥ (٢١٠٩٩).\n(^٢) انظر: \"معاني القرآن\" للنحاس ٤/ ٢٦، \"الوسيط\" ٣/ ٤٤، \"تفسير القرطبي\" ١٠/ ٢٢.","vol":"22","page":510},{"text":"<span data-type='title' id=toc-2730>١ - [باب] قوله: ﴿إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ (١٨)﴾ [الحجر: ١٨]</span>\n٤٧٠١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ يَبْلُغُ بِهِ النَّبِيَّ - ﷺ - قَالَ: «إِذَا قَضَى اللهُ الأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَالسِّلْسِلَةِ عَلَى صَفْوَانٍ -قَالَ عَلِيٌّ، وَقَالَ غَيْرُهُ: صَفْوَانٍ- يَنْفُذُهُمْ ذَلِكَ فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا لِلَّذِي قَالَ: الْحَقَّ وَهْوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا وَاحِدٌ فَوْقَ آخَرَ - وَوَصَفَ سُفْيَانُ بِيَدِهِ، وَفَرَّجَ بَيْنَ أَصَابِعِ يَدِهِ الْيُمْنَى، نَصَبَهَا بَعْضَهَا فَوْقَ بَعْضٍ - فَرُبَّمَا أَدْرَكَ الشِّهَابُ الْمُسْتَمِعَ، قَبْلَ أَنْ يَرْمِيَ بِهَا إِلَى صَاحِبِهِ، فَيُحْرِقَهُ وَرُبَّمَا لَمْ يُدْرِكْهُ حَتَّى يَرْمِيَ بِهَا إِلَى الَّذِي يَلِيهِ إِلَى الَّذِي هُوَ أَسْفَلُ مِنْهُ حَتَّى يُلْقُوهَا إِلَى الأَرْضِ -وَرُبَّمَا قَالَ سُفْيَانُ: حَتَّى تَنْتَهِيَ إِلَى الأَرْضِ- فَتُلْقَى عَلَى فَمِ السَّاحِرِ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ فَيَصْدُقُ، فَيَقُولُونَ أَلَمْ يُخْبِرْنَا يَوْمَ كَذَا وَكَذَا يَكُونُ كَذَا وَكَذَا، فَوَجَدْنَاهُ حَقًّا لِلْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ». حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ إِذَا قَضَى اللهُ الأَمْرَ -وَزَادَ: والْكَاهِنِ- وَحَدَّثَنَا سُفْيَانُ فَقَالَ قَالَ عَمْرٌو: سَمِعْتُ عِكْرِمَةَ، حَدَّثَنَا أَبُو هُرَيْرَةَ قَالَ: إِذَا قَضَى اللهُ الأَمْرَ وَقَالَ عَلَى فَمِ السَّاحِرِ. قُلْتُ: لِسُفْيَانَ: قَالَ: سَمِعْتُ عِكْرِمَةَ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ؛ قَالَ: نَعَمْ. قُلْتُ لِسُفْيَانَ: إِنَّ إِنْسَانًا رَوَى عَنْكَ عَنْ عَمْرٍو عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ وَيَرْفَعُهُ أَنَّهُ قَرَأَ فُزِّعَ. قَالَ سُفْيَانُ: هَكَذَا قَرَأَ عَمْرٌو. فَلَا أَدْرِي سَمِعَهُ هَكَذَا أَمْ لَا. قَالَ سُفْيَانُ: وَهْيَ قِرَاءَتُنَا. [٧٤٨١،٤٨٠٠ - فتح: ٨/ ٣٨٠]","vol":"22","page":511},{"text":"ساق فيه حديث سُفْيَانَ، عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - يَبْلُغُ بِهِ النَّبِيَّ - ﷺ -: \"إِذَا قَضَى اللهُ الأَمْرَ فِي السَّمَاءِ ضَرَبَتِ المَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كأنه سلسلة على صَفْوَانٍ\". رواه عن علي بن عبدالله، عنه.\nثم ساق بعد بالسند المذكور إلى أَبِي هُرَيْرَةَ قال: إِذَا قَضَى اللهُ الأَمْرَ. وَزَادَ: الكَاهِنِ.\nثم ساق عن سُفْيَانَ فَقَالَ: قَالَ عَمْرٌو: سَمِعْتُ عِكْرِمَةَ، ثنَا أَبُو هُرَيْرَةَ قَالَ: إِذَا قَضَى اللهُ الأَمْرَ، وَقَالَ: على فَمِ السَّاحِرِ. قُلْتُ لِسُفْيَانَ: قَالَ: سَمِعْتُ عِكْرِمَةَ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ؛ قَالَ: نَعَمْ. قُلْتُ لِسُفْيَانَ: إِنَّ إِنْسَانًا رَوى عَنْ عَمْرٍو عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ يَرْفَعُهُ أَنَّهُ قال: \"فُزِّعَ\". قَالَ سُفْيَانُ: هَكَذَا قَرَأَ عَمْرٌو. فَلَا أَدْرِي سَمِعَهُ هَكَذَا أَمْ لَا. قَالَ سُفْيَانُ: وَهْيَ قِرَاءَتُنَا.\nقال أبو الحسن (^١) البغدادي: رواه علي بن حرب عن سفيان فوقفه، ورواه أيضا عن إسحاق بن عبد الواحد، عن ابن عيينة، عن عمرو، عن عكرمة، عن ابن عباس، عن أبي هريرة. قال: وهذا غلط في ذكره ابن عباس، فإن جماعة رووه عن سفيان فقالوا: عن عكرمة، ثنا أبو هريرة (^٢).\nوأخرجه أيضا في سورة سبأ والتوحيد، وأبو داود والنسائي وابن ماجه (^٣).\n_________\n(^١) ورد بهامش الأصل: كذا بخط المؤلف في الهامش هو الدارقطني.\n(^٢) \"علل الدارقطني\" ٨/ ٢٦٣ - ٢٦٤.\n(^٣) أبو داود (٣٩٨٩)، والترمذي (٣٢٢٣)، وابن ماجه (١٩٤). ولم أجده عند النسائي، وانظر: \"التحفة\" ١٠/ ٢٨٢ - ٢٨٣ (١٤٢٤٩).","vol":"22","page":512},{"text":"و\"خضعانًا\" (^١) بمعنى الخضوع، وهو بضم الخاء مصدر خضع إلا أنه لم يصرفه وهو منصرف، وضبط في بعض النسخ بفتح الخاء. والخضوع: الانقياد والتسليم. وفيه إثبات الكلام القديم -سبحانه- وأنه مسموع.\nو﴿فَزَعٍ﴾ قراءة ابن عامر بفتح الفاء والزاي، والباقون بضم الفاء وكسر الزاي، أي: فزع الفزع عنها (^٢).\nوالاستثناء في قوله: ﴿إِلَّا مَنِ اسْتَرَقَ السَّمْعَ﴾ منقطع أو ﴿إِلَّاَ﴾ بمعنى لكن، أو متصل، أي حفظنا السماء من الشياطين أن تسمع شيئًا من الوحي وغيره إلا من استرقه، فإنا لم نحفظها منه أن يسمعه إلا الوحي لقوله: ﴿إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (٢١٢)﴾ [الشعراء: ٢١٢]. وعن ابن عباس: كانت لا تحجب عن السماء، وكانوا يدخلونها، فلما ولد عيسى منعوا من ثلاث سموات، فلما ولد رسول الله - ﷺ - منعوا من الكل، فما من أحد يريد أن يسترق السمع إلا رمي بشهاب، وفي رواية قال: فإذا سمع الشيطان شيئًا فإنه يلقيه إلى الكاهن في أسرع من طرفة عين، فإن لحقه الشهاب قبل أن يومئ بالكلمة إلى صاحبه فيحرقه، وما لم يدركه حتى يرمي بها إلى الذي يليه حتى يلقوها إلى الأرض، فيكذب عليها مائة كذبة، ويصدق في واحدة، ثم قيل: إن الشهاب كواكب تضيء. قال تعالى: ﴿إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ (٦) وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ (٧)﴾ [الصافات: ٦ - ٧] وسمي شهابًا لبريقه وشبهه بالنار.\n_________\n(^١) ورد بهامش الأصل: ذكر فيه ابن قرقول ضم الخاء وكسرها (…) وحرر فيه الفتح فاعلمه.\n(^٢) انظر: \"الحجة\" للفارسي ٦/ ١٦، \"الكشف\" لمكي ٢/ ٢٠٥ - ٢٠٦.","vol":"22","page":513},{"text":"وقيل: بل الشهاب شعلة نار، ثم اختلفوا كما قال ابن جرير (^١): هل يقتل أم لا، فعن ابن عباس: يجرح ويحرق ولا يقتل (^٢)، وقال عن الحسن وغيره: يقتل (^٣).\n_________\n(^١) هكذا في الأصل، ولم أجده إلا من قول القرطبي في \"تفسيره\".\n(^٢) رواه الطبري ٧/ ٥٠٠ (٢١٠٦٨)، ١٠/ ٤٧٤ (٢٩٢٨٢).\n(^٣) انظر \"تفسير القرطبي\" ١٠/ ١٠ - ١١.","vol":"22","page":514},{"text":"<span data-type='title' id=toc-2731>٢ - [باب] قوله: ﴿وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِينَ (٨٠)﴾ [الحجر: ٨٠]\n٤٧٠٢ </span>- حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مَعْنٌ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ لأَصْحَابِ الْحِجْرِ: «لَا تَدْخُلُوا عَلَى هَؤُلَاءِ الْقَوْمِ إِلاَّ أَنْ تَكُونُوا بَاكِينَ، فَإِنْ لَمْ تَكُونُوا بَاكِينَ فَلَا تَدْخُلُوا عَلَيْهِمْ أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ». [انظر: ٤٣٣ - مسلم: ٢٩٨٠ - فتح: ٨/ ٣٨١]\nذكر فيه حديث ابن عمر ﵄: \"لَا تَدْخُلُوا على هؤلاء القَوْمِ إِلَّا أَنْ تَكُونُوا بَاكِينَ\".\nالحديث سلف في باب الصلاة في مواضع الخسف والعذاب، أعلى من هذا بدرجة، فإنه ساقه هنا عن اثنين عن مالك، وهناك عن واحد عن مالك، وسلف في المغازي أيضا عن واحد عن مالك (^١)، ومن غير طريقه بنزول (^٢).\nوقوله: (\"باكين\") ضبطه الشيخ أبو الحسن بيائين، ولا وجه له؛ لأنه ليس أصل البكاء مهموزًا، نبه عليه ابن التين.\nوقوله: (\"أن يصيبكم\") أي: لأن يصيبكم.\n_________\n(^١) سلف برقم (٤٤٢٠).\n(^٢) سلف برقم (٤٤١٩).","vol":"22","page":515},{"text":"<span data-type='title' id=toc-2732>٣ - [باب] قوله: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (٨٧)﴾ الآية (^١) [الحجر: ٨٧]\n٤٧٠٣ </span>- حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي سَعِيدِ بْنِ الْمُعَلَّى قَالَ: مَرَّ بِىَ النَّبِيُّ - ﷺ - وَأَنَا أُصَلِّي فَدَعَانِي فَلَمْ آتِهِ حَتَّى صَلَّيْتُ ثُمَّ أَتَيْتُ فَقَالَ: «مَا مَنَعَكَ أَنْ تَأْتِيَ؟». فَقُلْتُ: كُنْتُ أُصَلِّي. فَقَالَ: «أَلَمْ يَقُلِ اللهُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ﴾ [الأنفال: ٢٤] ثُمَّ قَالَ: أَلَا أُعَلِّمُكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ أَخْرُجَ مِنَ الْمَسْجِدِ» فَذَهَبَ النَّبِيُّ - ﷺ - لِيَخْرُجَ مِنَ الْمَسْجِدِ فَذَكَّرْتُهُ فَقَالَ: \" ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢] هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ». [انظر: ٤٤٧٤ - فتح: ٨/ ٣٨١]\n\n٤٧٠٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «أُمُّ الْقُرْآنِ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ». [فتح: ٨/ ٣٨١]\nساق فيه حديث أبي سعيد بن المعلى السالف في سورة الفاتحة.\nوحديث أبي هريرة قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُمُّ القُرْآنِ هِيَ السَّبْعُ المَثَانِي وَائقُرْآنُ العَظِيمُ\". وهو صريح في الرد على ابن سيرين في قوله: لا تقولوا أم القرآن، إنما (هو) (^٢) فاتحة الكتاب، وأم الكتاب: اللوح المحفوظ (^٣). قيل: سميت بذلك؛ لأنها أصله، أو لأنها تتقدمه، أي: تليه، أو لأن علمه يتولد بتشعب منها.\n_________\n(^١) ورد في الأصل أعلاها: كذا وفي الهامش: وينبغي أن تحذف منه الآية.\n(^٢) ذكر أعلاها: كذا. وفي الهامش: لعلها: هي.\n(^٣) عزاه السيوطي في \"الدر\" ١/ ٢٠ لابن الضريس في \"فضائل القرآن\"، وانظر: \"تفسير ابن كثير\" ١/ ١٥١.","vol":"22","page":516},{"text":"<span data-type='title' id=toc-2733>٤ - [باب] قوله: ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ [الحجر: ٩١]</span>\n﴿الْمُقْتَسِمِينَ﴾ [الحجر: ٩٠] الذِينَ حَلَفُوا وَمِنْهُ ﴿لَاَ أُقْسِمُ﴾ [القيامة: ١] أَيْ: أُقْسِمُ، وَتُقْرَأُ (لأُقْسِمُ). ﴿وَقَاسَمَهُمَآ﴾ [الأعراف: ٢١] حَلَفَ لَهُمَا وَلَمْ يَحْلِفَا لَهُ. وَقَالَ مُجَاهِدٌ: ﴿تَقَاسَمُوا﴾ [النمل: ٤٩]: تَحَالَفُوا.\n\n٤٧٠٥ - حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ﵄ ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ [الحجر: ٩١] قَالَ هُمْ أَهْلُ الْكِتَابِ، جَزَّءُوهُ أَجْزَاءً، فَآمَنُوا بِبَعْضِهِ وَكَفَرُوا بِبَعْضِهِ بِبَعْضِهِ. [فتح: ٨/ ٣٧٢]\n\n٤٧٠٦ - حَدَّثَنِي عُبَيْدُ اللهِ بْنُ مُوسَى، عَنِ الأَعْمَشِ، عَنْ أَبِي ظَبْيَانَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠)﴾ [الحجر: ٩٠] قَالَ آمَنُوا بِبَعْضٍ وَكَفَرُوا بِبَعْضٍ، الْيَهُودُ وَالنَّصَارَى. [فتح: ٨/ ٣٨٢]\nهذا أخرجه ابن أبي حاتم، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه (^١).\nوقوله: (وتقرأ: (لأقسم» هي قراءة ابن كثير في رواية قنبل (^٢)، ووهاها البصريون، لأن اللام تفتحها النون في القسم.\nوقوله: (﴿لَا أُقْسِمُ﴾ أي: أقسم)، يريد أن (لا) زائدة، وهو قول ابن عباس، وأنكره الفراء (^٣)، وأجازه البصريون؛ لأن القرآن كله\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٩/ ٢٩٠١ (١٦٤٧٣).\n(^٢) انظر: \"الحجة\" للفارسي ٦/ ٣٤٣، \"الكشف\" لمكي ٢/ ٣٤٩.\n(^٣) \"معاني القرآن\" ٣/ ٢٠٧.","vol":"22","page":517},{"text":"كالسورة الواحدة، وقيل: هي للتنبيه بمعنى ألا.\nثم ساق البخاري من حديث أبي بِشْرٍ جعفر بن إياس، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ ﴿جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ [الحجر: ٩١] قَالَ: هُمْ أَهْلُ الكِتَابِ، جَزَّءُوهُ أَجْزَاءً، فَآمَنُوا بِبَعْضِهِ وَكَفَرُوا بِبَعْضِهِ.\nوعن أَبِي ظَبْيَانَ -واسمه حصين بن جندب، والد قابوس- عَنِ ابن عَبَّاسٍ ﴿كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠)﴾ [الحجر: ٩٠] قَالَ: آمَنُوا بِبَعْضٍ وَكَفَرُوا بِبَعْضٍ، اليَهُودُ وَالنَّصَارى.\nقلت: العضه: هي الرمي بالبهتان، واحده: عضة وقيل: هم أهل مكة، وقيل غير ذلك. قال الخطابي: وقوله: ﴿كَمَا﴾ هو من مشكل القرآن؛ لأن الكاف للتشبيه بشيء لم يتقدم له ذكر، والمشبه به مضمر، كأنه قال: أنا النذير المبين عذابًا كما أنزلنا (^١).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٨٧٠.","vol":"22","page":518},{"text":"<span data-type='title' id=toc-2734>٥ - [باب] قَوْلِهِ: ﴿وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (٩٩)﴾ [الحجر: ٩٩]</span>\nقَالَ سَالِمٌ: ﴿الْيَقِينُ﴾ [الحجر: ٩٩]: المَوْتُ.\n(ص) (﴿وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (٩٩)﴾ قال سالم: الموت). هذا أخرجه ابن أبي حاتم من حديث طارق بن عبد الرحمن عن سالم (^١).\n_________\n(^١) رواه ابن أبي شيبة ٧/ ٢٠١ (٣٥٢٧٢) والطبري في \"تفسيره\" ٧/ ٥٥٤ (٢١٤٣٤) كلاهما من طريق سفيان، عن طارق، به. وكذلك عزاه لهما السيوطي في \"الدر\" ٤/ ٢٠٣، وعزاه أيضًا لابن جرير، وابن المنذر، وابن أبي حاتم عن مجاهد.","vol":"22","page":519},{"text":"<span data-type='title' id=toc-2735>١٦ - ومن سورة النَّحْلِ</span>\n﴿رُوحُ الْقُدُسِ﴾ جِبْرِيلُ ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣)﴾ [الشعراء: ١٩٣] ﴿فِي ضَيْقٍ﴾ يُقَالُ أَمْر ضَيْقٌ وَضَيِّقٌ، مِثْلُ هَيْنٍ وَهَيِّنٍ وَلَيْنٍ وَلَيِّنٍ، وَمَيْتٍ وَمَيِّتٍ. قَالَ ابن عَبَّاس: (تَتَفَيَّأُ ظِلالُهُ): تَتَهَيَّأُ. ﴿سُبُلَ رَبِّكِ ذُلُلًا﴾: لا يِتوَعَّرُ عَلَيْهَا مَكَانٌ سَلَكَتْهُ. وَقَالَ ابن عَبَّاسٍ: ﴿فِي تَقَلُّبِهِمْ﴾ اخْتِلَافِهِمْ. وَقَالَ مُجَاهِدٌ: تَمِيدُ تَكَفَّأُ ﴿مُفْرَطُونَ﴾ مَنْسِيُّونَ. وَقَالَ غَيْرُهُ: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللهِ﴾ هذا مُقَدَّمٌ وَمُؤَخَّرٌ وَذَلِكَ أَنَّ الاسْتِعَاذَةَ قَبْلَ القِرَاءَةِ وَمَعْنَاهَا الاعْتِصَامُ باللهِ. وقَالَ ابن عبَّاسِ: ﴿تُسِيمُونَ﴾: تَرْعَونَ. ﴿شَاكِلَتِهِ﴾ [الإسراء: ٨٤]: نَاحِيَتِهِ ﴿قَصْدُ السَّبِيلِ﴾ البَيَانُ. الدِّفْءُ: مَا اسْتَدْفَأْتَ ﴿تُرِيحُونَ﴾ بِالْعَشِيِّ وَتَسْرَحُونَ بِالْغَدَاةِ ﴿بِشِقِّ﴾ يَعْنِي المَشَقَّةَ. ﴿عَلَى تَخَوُّفٍ﴾ تَنَقُّصٍ ﴿الْأَنْعَامِ لَعِبْرَةً﴾ وَهْيَ تُؤَنَّثُ وَتُذَكَّرُ، كَذَلِكَ النَّعَمُ ﴿الْأَنْعَامِ﴾ جَمَاعَةُ النَّعَمِ ﴿أَكْنَانًا﴾: وَاحِدُها كِنٌّ، مثلُ: حِمْلٍ وأحْمَالٍ ﴿سَرَابِيلَ﴾ قُمُصٌ ﴿تَقِيكُمُ الْحَرَّ﴾ وَأَمَّا ﴿وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ﴾ فَإِنَّهَا الدُّرُوعُ. ﴿دَخَلًا بَيْنَكُمْ﴾ كُلُّ شَيْءٍ لَمْ يَصِحَّ فَهْوَ دَخَلٌ. قَالَ ابن عَبَّاسٍ ﴿وَحَفَدَةً﴾ مَنْ وَلَدَ الرَّجُلُ. السَّكَرُ مَا حُرِّمَ مِنْ ثَمَرَتِهَا، وَالرِّزْقُ الحَسَنُ مَا أَحَلَّ اللهُ، وَقَالَ ابن عُيَيْنَةَ عَنْ صَدَقَةَ ﴿أَنْكَاثًا﴾ هِيَ خَرْقَاءُ، كَانَتْ إِذَا أَبْرَمَتْ غَزْلَهَا نَقَضَتْهُ. وَقَالَ ابن مَسْعُودٍ: الأُمَّةُ مُعَلِّمُ الخَيْرِ. [وَالْقَانِتُ المُطِيعُ].\nهي مكية إلا قوله: ﴿وَإِنْ عَاقَبْتُمْ﴾ [النحل: ١٢٦] إلى آخرها. وقيل: إلا ثلاث، نزلن بينما منصرفه من أحد، أو كلها مدنية،","vol":"22","page":520},{"text":"أو أولها مكي إلى ﴿[وَالَّذِينَ هَاجَرُوا] (^١) فِي اللهِ مِنْ بَعْدِ مَا ظُلِمُوا﴾ [النحل: ٤١] وإلى آخرها مدني أقوال.\nقال السخاوي: ونزلت بعد الكهف وقبل سورة نوح (^٢).\n(ص) (﴿رُوحُ الْقُدُسِ﴾: جِبْرِيلُ ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣)﴾) أي: فيما استودع من الرسالة إليهم.\n(ص) (﴿فِي ضَيْقٍ﴾ يُقَالُ: أَمْرٌ ضَيْقٌ وَضَيِّقٌ، مِثْلُ هَيْنٍ وَهَيِّنٍ وَلَيْنٍ وَلَيِّنٍ، وَمَيْتٍ وَمَيِّتٍ).\nقلت: قرأ ابن كثير بكسر الضاد (^٣). قال الأخفش: وهو لغة في الأمر. قال الفراء: الضَّيق: ما ضاق عنه صدرك، والضِّيق ما يكون في الذي يتسع مثل الدار والثوب. أي: لا يضيق صدرك من مكرهم (^٤). وقيل: في أمر ضيق، وهو نعت.\n(ص) (قَالَ ابن عَبَّاسٍ: ﴿فِي تَقَلُّبِهِمْ﴾: في اخْتِلَافِهِمْ) أسنده ابن جرير من حديث علي بن أبي طلحة عنه (^٥).\n(ص) (﴿مُفْرَطُونَ﴾: مَنْسِيُّونَ) هو من قول مجاهد أيضا كما أسنده الطبري عنه، أي متروكون في النار، وهو قول سعيد بن جبير (^٦). وقال الحسن: أي: يعجلون إليها، ومن كسر الراء فالمراد: يبالغون في الإساءة.\n_________\n(^١) في الأصل: (من هاجروا)، والمثبت هو الصحيح.\n(^٢) \"جمال القراء\" ص ٨.\n(^٣) انظر: \"الحجة\" للفارسي ٥/ ٧٩، \"الكشف\" لمكي ٢/ ٤١.\n(^٤) \"معاني القرآن\" ٢/ ١١٥.\n(^٥) \"تفسير الطبري\" ٧/ ٥٩٠ (٢١٦١٣).\n(^٦) المرجع السابق ٧/ ٦٠٣ (٢١٦٧٨)، (٢١٦٨٤).","vol":"22","page":521},{"text":"(ص) (وَقَالَ مُجَاهِدٌ: تَمِيدُ: تَكَفَّأُ) رواه ابن أبي حاتم من حديث ابن أبي نجيح عنه (^١). قال ابن التين: ضبطه بعضهم بضم التاء وتخفيف الفاء، وبفتح التاء وتشديد الفاء، وهو أشبه، وقيل: تميد: تتحرك.\n(ص) (﴿سُبُلَ رَبِّكِ ذُلُلًا﴾: لا يِتوَعَّرُ عَلَيْهَا مَكَانٌ سَلَكَتْهُ) (^٢) ثم قال: (وقال غيره) ظاهره أنه من قول مجاهد أيضا، وقد أخرجه الطبري عن ابن عباس.\n(ص) (وَقَالَ غَيْرُهُ ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللهِ﴾ [النحل: ٩٨] هذا مُقَدَّمٌ وَمُؤَخَّرٌ وَذَلِكَ أَنَّ الاسْتِعَاذَةَ قَبْلَ القِرَاءَةِ، وَمَعْنَاهَا الاعْتِصَامُ باللهِ) قلت: وهذا إجماع، إلا ما روي عن أبي هريرة وداود ومالك أنهم قالوا: بعدها أخذًا بظاهر الآية (^٣).\n(ص) (قال ابن عباس: ﴿شَاكِلَتِهِ﴾: نَاحِيَتِهِ) هذِه اللفظة في ﴿سُبْحَانَ﴾ بعدها، قال الليث: الشاكلة من الأمور: ما وافق فاعله، والشكل. بالكسر: الدل. وبالفتح: المثل والمذهب، والمرأة الغربة الشكلة (^٤). وقال البخاري هناك: شاكلة: ناحية، وهي من شَكْلِهِ.\n(ص) (﴿قَصْدُ السَّبِيلِ﴾: البَيَانُ) قلت: قيل: أصل القصد: استقامة الطريق. وقصد السبيل: الإسلام. قال مجاهد: طريق الحق على الله (^٥).\n(ص) (الدِّفْءُ مَا اْسْتَدْفَأْتَ به) أي: من الأكسية والأبنية.\n_________\n(^١) رواه الطبري ٧/ ٥٧٠ (٢١٥٣٩) من طريق ابن أبي نجيح به، وأروده السيوطي في \"الدر\" ٤/ ٢١٢ وزاد عزوه لابن المنذر، وابن أبي حاتم.\n(^٢) رواه الطبري ٧/ ٦١٣ (٢١٧٤٥) عن مجاهد.\n(^٣) انظر: \"تفسير القرطبي\" ١/ ٧٧.\n(^٤) انظر: \"تهذيب اللغة\" ٢/ ١٩١٦، \"تفسير الوسيط\" ٣/ ١٢٤.\n(^٥) \"تفسير مجاهد\" ١/ ٣٤٥، ورواه أيضًا الطبري ٧/ ٥٦٤ - ٥٦٥ (٢١٤٩٣).","vol":"22","page":522},{"text":"(ص) (﴿تُرِيحُونَ﴾ بِالْعَشِيِّ وَتَسْرَحُونَ بِالْغَدَاةِ) إلى مراعيها أي: تردونها إلى مرا حها، وهو حيث تأوي إليه، ﴿وَحِينَ تَسْرَحُونَ﴾: ترسلونها بالغداة إلى مراعيها، يقال: سرح القوم إبلهم سرحًا. قال قتادة: وأحسن ما يكون إذا راحت عظامًا ضروعها، طوالًا أسنمتها (^١).\n(ص) (﴿بِشِقِّ﴾ يَعْنِي: المَشَقَّةَ) ومعناه: إلا بجهد الأنفس.\n(ص) (﴿عَلَى تَخَوُّفٍ﴾ أي: تَنَقُّصٍ) يقال: هو يتخوف المال. أي: يتنقصه ويأخذ من أطرافه.\n(ص) (﴿الْأَنْعَامِ لَعِبْرَةً﴾ وَهْي تُؤَنَّثُ وَتُذَكَّرُ، وكَذَلِكَ النَّعَمُ الأنعام جماعة النعم) يعني: الإبل والبقر والغنم. ﴿لَعِبْرَةً﴾: لدلالة على قدرة الله.\n(ص) (﴿سَرَابِيلَ﴾ قُمُصٌ ﴿تَقِيكُمُ الْحَرَّ﴾ أي: وواحدها سربال. قال ابن عباس وقتادة: هي القمص من الكتان والقطن والصوف. ﴿وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ﴾: الدروع. أي: تقيكم شدة الطعن والضرب والرمي (^٢).\n(ص) (﴿دَخَلًا بَيْنَكُمْ﴾ كُلُّ شَيءٍ لَمْ يَصِحَّ فَهْوَ دَخَلٌ) قلت: وكذا الدغل، وهو الغش والخيانة.\n(ص) (قَالَ ابن عَبَّاسٍ: ﴿وَحَفَدَةً﴾ مَنْ وَلَدَ الرَّجُلُ) هذا أسنده ابن أبي حاتم من حديث سعيد بن جبير ومجاهد عنه. وعن مجاهد: ولد الولد. وقال ابن مسعود: الأصهار. وقال مجاهد: الخدم.\nوقيل: الأعوان. وقال عكرمة: هو من تبعه من ولده.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٥٦١ (٢١٤٧٠).\n(^٢) أثر قتاده رواه الطبري في \"تفسيره\" ٧/ ٦٢٧ - ٦٢٨، وانظر \"تفسير الوسيط\" ٣/ ٧٦.","vol":"22","page":523},{"text":"وقال العوفي: هم [بنو] امرأة الرجل ليسوا منه (^١).\n(ص) (السَّكَرُ مَا حُرِّمَ مِنْ ثَمَرَتِهَا، وَالرِّزْقُ الحَسَنُ مَا أَحَلَّ اللهُ) أخرجه الحاكم وصحح إسناده (^٢). وقال مقاتل: هذِه الآية منسوخة بآية المائدة، لأن تحريم الخمر كان بالمدينة، والنحل مكية، وحكاه النحاس عن جماعة، ثم قال: والحق أنه خبر لا نسخ فيه.\n[وهو خبر] (^٣) عما كانوا يفعلونه، لا إذنْ ولا نسخ فيه، وأنكر على أبي عبيدة السكر: الطعم (^٤).\n(ص) (وَقَالَ ابن عُيَيْنَةَ عَنْ صَدَقَةَ ﴿أَنْكَاثًا﴾ هِيَ خَرْقَاءُ، كَانَتْ إِذَا أَبْرَمَتْ غَزْلَهَا نَقَضَتْهُ) قلت: ابن عيينة حكاه عن صدقة، عن السدي. كذا أخرجه الطبري (^٥) وابن أبي حاتم. قال مقاتل: وهذِه المرأة قرشية اسمها ريطة بنت عمرو بن كعب بن سعد بن تيم بن مرة، وتلقب جعرانة لحمقها، كانت إذا غزلت الشعر أو الكتان نقضته، فلا هي تركته تنتفع به ولا هي كفت عن العمل. وذكر السهيلي أنها بنت سعد بن زيد مناة بن (تميم) (^٦) بن مرة (^٧). وجزم به ابن التين فقال: هي ريطة بنت سعد كانت تغزل بمغزل كبير، فإذا برمته وأتقنته أمرت جارية فنقضته. وجزم غيره بأنها ريطة بنت عمر بن سعد، كانت خرقاء تغزل هي\n_________\n(^١) انظر: \"تفسير الطبري\" ٧/ ٦١٦ - ٦٢٠، \"تفسير الوسيط\" ٣/ ٧٤.\n(^٢) \"المستدرك\" ٢/ ٣٥٥ عن ابن عباس.\n(^٣) في الأصل: - ﷺ -، وفوقها: كذا، وبالهامش: الظاهر حذف - ﷺ - وإثبات مكانها وهو خبر، أو نحوها. والله أعلم.\n(^٤) \"الناسخ والمنسوخ\" ٢/ ٤٨٦ - ٤٨٧.\n(^٥) \"تفسير الطبري\" ٧/ ٦٣٧ (٢١٨٧٩).\n(^٦) في هامش الأصل: لعله تيم.\n(^٧) \"تفسير مبهمات القرآن\" للبلنسي ٢/ ١١٥.","vol":"22","page":524},{"text":"وجواريها من الغداة إلى نصف النهار ثم تأمرهن فينقضن جميعًا ما غزلن، هذا دأبها. وروى ابن مردويه في \"تفسيره\" عن ابن عباس (من حديث) (^١) ابن عباس أنها نزلت في التي كانت تصرع وخيرها رسول الله - ﷺ - بين الصبر والدعاء لها، فاختارت الصبر والجنة، قال: وهذِه المجنونة، سعيدة الأسدية، وكانت تجمع الشعر والليف (^٢).\nوالأنكاث: ما نقض من الخز والوبر وغيرهما ليغزل ثانية.\n(ص) (وَقَالَ ابن مَسْعُودٍ: الأُمَّةُ مُعَلِّمُ الخَيْرِ) هذا أسنده الحاكم من حديث مسروق عنه وقال: صحيح على شرط الشيخين (^٣).\n(ص) (الْقَانِتُ: المُطِيعُ) هو من تتمة كلام ابن مسعود، وقد أخرجه كذلك ابن مردويه في \"تفسيره\" (^٤) وقال مجاهد: كان مؤمنًا بالله وحده والناس كلهم كفار.\nفائدة:\nالأمة لها معان أخر: القرن من الناس والجماعة والدين والحين، والواحد الذي يقوم مقام جماعة وغير ذلك.\n(ص) (﴿أَكْنَانًا﴾: وَاحِدُها كِنٌّ، مثلُ: حِمْلٍ وأحْمَالٍ) قلت: وهو كل شيء وقى شيئا وستره.\n_________\n(^١) كذا في الأصل وفوقها: كذا.\n(^٢) عزاه له السيوطي في \"الدر المنثور\" ٢٤٣/ ٤ من طريق عطاء بن أبي رباح، عن ابن عباس.\n(^٣) \"المستدرك\" ٣/ ٢٧٢.\n(^٤) رواه أيضًا الطبري في \"تفسيره\" ٧/ ٦٦٠ (٢١٩٧١).","vol":"22","page":525},{"text":"<span data-type='title' id=toc-2736>١ - [باب] قوله: ﴿وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ﴾ [النحل:٧٠]\n٤٧٠٧ </span>- حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَارُونُ بْنُ مُوسَى أَبُو عَبْدِ اللهِ الأَعْوَرُ، عَنْ شُعَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَدْعُو «أَعُوذُ بِكَ مِنَ الْبُخْلِ وَالْكَسَلِ، وَأَرْذَلِ الْعُمُرِ، وَعَذَابِ الْقَبْرِ، وَفِتْنَةِ الدَّجَّالِ، وَفِتْنَةِ الْمَحْيَا وَالْمَمَاتِ». [انظر: ٢٨٢٣ - مسلم: ٢٧٠٦ - فتح: ٨/ ٣٨٧]\nذكر فيه حديث أَنَسٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَدْعُو \"أَعُوذُ بِكَ مِنَ البُخْلِ وَالْكَسَلِ، وَأَرْذَلِ العُمُرِ، وَعَذَابِ القَبْرِ، وَفِتْنَةِ الدَّجَّالِ، وَفِتْنَةِ المَحْيَا وَالْمَمَاتِ\".\nهذا الحديث أخرجه مسلم أيضا، وفتنة الدجال من رواية البخاري، وفي لفظ: \"اللهم إني أعوذ بك من العجز والكسل والجبن والهرم والبخل، وأعوذ بك من عذاب القبر ومن فتنة المحيا والممات\". وسلف قطعة منه في باب من غزا بصبي للخدمة، من الجهاد، وهي: \"اللهم إني أعوذ بك من الهم والحزن والعجز والكسل والجبن وضلع الدين وغلبة الرجال\" (^١).\nفائدة: (\"أرذل العمر\"): أردؤه وأوضعه، مثل رذل رذالة. قال السدي: أرذله: الخرف. وقال قتادة: تسعون سنة. وعن علي: خمس وسبعون (^٢). قال عكرمة: من قرأ القرآن لم يرد إلى أرذل العمر (^٣).\n_________\n(^١) سلف برقم (٢٨٩٣).\n(^٢) رواه الطبري ٧/ ٦١٥ (٢١٧٥٦).\n(^٣) انظر: \"تفسير الوسيط\" ٣/ ٧٣، \"زاد المسير\" ٤/ ٤٦٧.","vol":"22","page":526},{"text":"<span data-type='title' id=toc-2737>١٧ - ومن سورة سبحان</span>\n<span data-type='title' id=toc-2738>[١ - باب]</span>\n٤٧٠٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ قَالَ: سَمِعْتُ ابْنَ مَسْعُودٍ - ﵁ - قَالَ: فِي بَنِي إِسْرَائِيلَ وَالْكَهْفِ وَمَرْيَمَ إِنَّهُنَّ مِنَ الْعِتَاقِ الأُوَلِ، وَهُنَّ مِنْ تِلَادِي.\nقَالَ ابْنُ عَبَّاسٍ ﴿فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ﴾ [الإسراء: ٥١] يَهُزُّونَ. وَقَالَ غَيْرُهُ: نَغَضَتْ سِنُّكَ أَيْ: تَحَرَّكَتْ. [٤٧٣٩،٤٩٩٤ - فتح: ٨/ ٣٨٨]\nهي مكية، قيل: إلا آيات اختلف فيهن منها: ﴿وَمَنْ قُتِلَ مَظْلُومًا﴾ [الإسراء: ٣٣]. وقال قتادة: إلا ثماني آيات: ﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ﴾ [الإسراء: ٧٣] إلى آخرهن، وقيل: هذِه كانت بين مكة والمدينة قال السخاوي: نزلت بعد القصص وقبل سورة يوسف (^١).\nثم ساق البخاري عن ابن مَسْعُودٍ - ﵁ - قَالَ: فِي بَنِي إِسْرَائِيلَ وَالْكَهْفِ وَمَرْيَمَ إِنَّهُنَّ مِنَ العِتَاقِ الأُوَلِ. أي: نزولهن متقدم (^٢).\nوالعتاق: جمع عتيق، وهو كل ما بلغ الغاية في الجود، سميت العرب عتيقًا، قال ابن فارس: العتيق: القديم من كل شيء (^٣). وقال الخطابي: المراد تفضيل هذِه السورة لما تتضمن من ذكر القصص\n_________\n(^١) \"جمال القراء\" ص ٨ وفيه أنها قبل سورة يونس.\n(^٢) ورد بهامش الأصل: أو (نزولها) وكان في الأصل (نزولهم) فأصلحته كما تبدى للحاذقين.\n(^٣) \"مجمل اللغة\" ٢/ ٦٤٥.","vol":"22","page":527},{"text":"وأخبار جلة الأنبياء وأخبار الأمم (^١).\n(وهو من تلادي) أي: ما حفظته قديمًا، والتليد والتالد ضد الطريف (^٢)، الأول قديم والثاني مستحدث. وذكر بعد هذا عنه زيادة الأنبياء. وأخرجه في أحاديث الأنبياء (^٣) وفضائل القرآن.\n(ص) (قَالَ ابن عَبَّاسٍ: ﴿فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ﴾ يَهُزُّونَ) هذا أسنده ابن أبي حاتم من حديث علي بن أبي طلحة (^٤)\n(ص) (وَقَالَ غَيْرُهُ: نَغَضَتْ سِنُّكَ أَيْ: تَحَرَّكَتْ) هو قول الحسن فيما أسنده الحنظلي وغيره. وقال: روي عن مجاهد وعن غيره.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٨٧٧.\n(^٢) قال الجوهري: الطارف والطريف من المال: المستحدث، وهو خلاف التالد والتليد. \"الصحاح\" ٤/ ١٣٩٤.\n(^٣) ورد بهامش الأصل: طرفه المزى فقال: في التفسير: عن بندار، عن غندر. وفيه، وفي فضائل القرآن عن آدم كلاهما عن شعبة. وما أدري ما قاله المؤلف، وعزو الحديث في الأصل الذي كتبت منه مخرج في الهامش بخط شيخنا المؤلف. والظاهر أنه كتاب الأنبياء، وعليها سواد، والله أعلم. [انظر: \"التحفة\" ٧/ ٨٨ (٩٣٩٥)].\n(^٤) رواه أيضًا الطبري ٨/ ٩١، ٩٢، وعزاه لابن أبي حاتم السيوطي في \"الدر\" ٤/ ٣٣٩.","vol":"22","page":528},{"text":"<span data-type='title' id=toc-2739>[٢ - باب]</span>\nأخبَرْنَاهُمْ أَنَّهُمْ سَيُفْسِدُونَ، وَالْقَضَاءُ عَلَى وُجُوهٍ ﴿وَقَضَى رَبُّكَ﴾ [الإسراء: ٢٣] أَمَرَ رَبُّكَ، وَمِنْهُ الُحكْمُ ﴿إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ﴾ [يونس: ٩٣]، وَمِنْهُ الخَلْقُ ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ [فصلت: ١٢]. ﴿نَفِيرًا﴾ [الإسراء: ٦] مَنْ يَنْفِرُ مَعَهُ. ﴿وَلِيُتَبِّرُوا﴾ [الإسراء: ٧] يُدَمِّروا ﴿مَا عَلَوْا﴾ [الإسراء: ٧]. ﴿حَصِيرًا﴾ [الإسراء: ٨] مَحْبِسًا مَحْصَرًا ﴿حَقَّ﴾ [الإسراء: ١٦] وَجَبَ ﴿مَّيسُوَرَا﴾ [الإسراء: ٢٨] لَيِّنًا. ﴿خِطْئًا﴾ [الإسراء: ٣١] إِثْمَا، وَهْوَ اسْمٌ مِنْ خَطِئْتُ، وَالْخَطَأُ مَفْتُوحٌ مَصْدَرُهُ مِنَ الإِثْمِ، خَطِئْتُ بِمَعْنَى أَخْطَأْتُ. ﴿تَخْرِقَ﴾ [الإسراء: ٣٧]: تَقْطَعَ. ﴿وَإِذْ هُمْ نَجْوَى﴾ [الإسراء: ٤٧]: مَصْدَرٌ مِنْ نَاجَيْتُ، فَوَصَفَهُمْ بِهَا، وَالَمْعْنَى: يَتَنَاجَوْنَ ﴿وَرُفَاتًا﴾ [الإسراء: ٤٩، ٩٨]: حُطَامًا ﴿وَاسْتَفْزِزْ﴾ [الإسراء: ٦٤] اسْتَخِفَّ ﴿بِخَيْلِكَ﴾ [الإسراء: ٦٤]: الفُرْسَانِ، وَالرَّجْلُ: الرَّجَّالَةُ وَاحِدُهَا رَاجِلٌ مِثْلُ صَاحِبٍ وَصَحْبٍ، وَتَاجِرٍ وَتَجْرٍ. ﴿حَاصِبًا﴾ [الإسراء: ٦٨] الرِّيحُ العَاصِفُ، وَالَحْاصِبُ أَيْضًا مَا تَرْمِي بِهِ الرِّيحُ وَمِنْهُ ﴿حَصَبُ جَهَنَّمَ﴾ [الأنبياء: ٩٨] يُرْمَى بِهِ فِي جَهَنَّمَ، وَهْوَ حَصَبُهَا، وُيقَالَ: حَصَبَ فِي الأَرْضِ ذَهَبَ، وَالَحْصبُ مُشْتَقٌّ مِنَ الحَصْبَاءِ وَالِحْجَارَةِ. ﴿تَارَةً﴾ [الإسراء: ٦٩] مَرَّةً وَجَمَاعَتُهُ تِيَرَةٌ وَتَارَاتٌ ﴿لَأَحْتَنِكَنَّ﴾ [الإسراء: ٦٢] لأستَأْصِلَنَّهُمْ يُقَالُ احْتَنَكَ فلَأنٌ مَا عِنْدَ فُلَانٍ مِنْ عِلْمٍ اسْتَقْصَاهُ. ﴿طَائِرَهُ﴾ [الإسراء: ١٣]: حَظُّهُ. قَالَ ابن عَبَّاسٍ: كُلُّ سُلْطَانٍ فِي القُرْآنِ فَهُوَ حُجَّةٌ. ﴿وَلِيٌّ مِنَ الذُّلِّ﴾ [الإسراء: ١١١] لَمْ يُحَالِفْ أَحَدًا. [فتح: ٨/ ٣٨٨]\n(ص) (﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ﴾ [الإسراء: ٤] أَخْبَرْنَاهُمْ أَنَّهُمْ يُفْسِدُونَ، وَالْقَضَاءُ على وُجُوهٍ ﴿وَقَضَى رَبُّكَ﴾ [الإسراء: ٢٣] أَمَرَ رَبُّكَ، وَمِنْهُ الحُكْمُ ﴿إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ﴾ [يونس: ٩٣]، وَمِنْهُ الخَلْقُ ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ [فصلت: ١٢]).\nقلت: ومنه: ﴿إِذَا قَضَى أَمْرًا﴾ [آل عمران: ٤٧] أي: كتب ﴿فَإِذَا قَضَيْتُمُ﴾ [البقرة: ٢٠٠] أديتم وفرغتم ﴿مَنْ قَضَى نَحْبَهُ﴾ [الأحزاب","vol":"22","page":529},{"text":"٢٣] أجله ﴿لَقُضِيَ الْأَمْرُ بَيْنِي وَبَيْنَكُمْ﴾ [الأنعام: ٥٨] لفصل ﴿لِيَقْضِيَ اللهُ أَمْرًا﴾ [الأنفال: ٤٢] ليمضي ﴿لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ﴾ [يونس: ١١] الهلاك ﴿لَمَّا قُضِيَ الْأَمْرُ﴾ [إبراهيم: ٢٢] وجب ﴿فِي نَفْسِ يَعْقُوبَ قَضَاهَا﴾ [يوسف: ٦٨] أبرمها ﴿وَقَضَى رَبُّكَ﴾ [الإسراء: ٢٣] وصى، وبه قرأ ابن مسعود، كما أسنده عبد الرزاق (^١). وروى ابن المنذر عن ابن عباس: إنما هي وصى، ألزقت الواو بالصاد. ﴿فَقَضَى عَلَيْهِ﴾ [القصص: ١٥] مات ﴿فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ﴾ [سبأ: ١٤] نزل ﴿كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (٢٣)﴾ [عبس: ٢٣] يعني: حقًّا لم يفعل ما أمره ﴿إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ﴾ [القصص: ٤٤] عهدنا. ذكرها النيسابوري في \"نظائره\".\nقال الأزهري: قضى في اللغة على وجوه مرجعها إلى انقطاع الشيء وتمامه، منها: ﴿ثُمَّ قَضَى أَجَلًا﴾ [الأنعام: ٢] معناه ختمه وأتمه، ومنه الأمر ﴿وَقَضَى رَبُّكَ﴾ [الإسراء: ٢٣] وكأنه أمر قاطع حتم، ومنه الإعلام ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ﴾ [الإسراء: ٤] أعلمناهم إعلامًا قاطعًا، ومنه ﴿وَقَضَيْنَا إِلَيْهِ ذَلِكَ الْأَمْرَ﴾ [الحجر: ٦٦] أي: أوحينا وأعلمنا. ومنه القضاء: الفصل في الحكم، ومنه: قضى دَيْنَهُ. أي: قطع بالعزيمة عليه الأداء، وكل ما أحكم عمله فيه، وقضى ذمته: إذا قضى أمرًا قطعه وأخذ بأحكامه. ومنه القتل، وذلك قوله: ﴿فَقَضَى عَلَيْهِ﴾ أي: قتله (^٢).\n(ص) ﴿نَفِيرًا﴾ مَنْ يَنْفِرُ مَعَهُ) قيل: هو بمعنى نافر مثل قدير وقادر، وقيل: هو جمع نفر كعبد وعبيد، وأصله القوم يجتمعون فيشيرون إلى أعدائهم ليحاربونهم.\n_________\n(^١) \"تفسير عبد الرزاق\" ١/ ٢٣ (١٥٥٤).\n(^٢) \"تهذيب اللغة\" ٣/ ٢٩٨٦.","vol":"22","page":530},{"text":"(ص) ﴿وَليُتَبِّرُوا﴾ يُدَمِّرُوا ﴿مَا عَلَوْا﴾) قال الزجاج: كل شيء كسرته وفتته فقد تبرته، والمعنى: ليدمروا وليخربوا ما غلبوا عليه (^١).\n(ص) (﴿حَصِيَرَا﴾ مَحْبِسًا مَحْصرًا) هو قول قتادة، ومحبسا بكسر الباء الموحدة، وقال الحسن: فراشا ومهادا (^٢). و(محصرًا) بفتح الصاد، لأنه من حصر يحصر.\n(ص) (﴿حَقَّ﴾ وَجَبَ) هو قول ابن عباس: استوجب العذاب (^٣)، يعني قوله: ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾ [الإسراء: ١٥].\n(ص) (﴿مَيْسُورًا﴾ لَيِّنًا) هذا أصله اللين السهل، قال مجاهد: عِدْهم عدة حسنة (^٤).\n(ص) (﴿خَطَئًا﴾ [الإسراء: ٣١] إِثْمًا، وَهْوَ اسْمٌ مِنْ خَطِئْتُ، وَالْخَطَأُ مَفْتُوحٌ مَصْدَرُهُ مِنَ الإِثْمِ، خَطِئْتُ بِمَعْنَى أَخْطَأْتُ) قلت: قوله: (هو اسم من خطئت) الذي قاله جماعة من أهل اللغة كما قاله ابن التين أنه بكسر الخاء مصدرخطأ، مثل علم علمًا، وقد يصح في المصدرفتح الخاء مثل ما في الأصل، والطاء ساكنة.\nوقوله: (خَطِئْتُ بِمَعْنَى أَخْطَأْتُ) المشهور من قول أهل اللغة خلافه، كما نبه عليه ابن التين أيضا، وذلك أن خطئ إذا أثم وتعمد الذنب، وأخطا يخطئ، والاسم الخطأ إذا لم يتعمده، وقيل: خطأ إذا لم يصب الصواب (^٥).\n_________\n(^١) انظر: \"زاد المسير\" ٥/ ١١.\n(^٢) رواهما الطبري ٨/ ٤٢ (٢٢١٠٣)، (٢٢١٠٩).\n(^٣) انظر: \"تفسير الوسيط\" ٣/ ١٠١، \"تفسير القرطبي\" ١٠/ ٢٣٤.\n(^٤) انظر: \"تفسير الوسيط\" ٣/ ١٠٥، \"زاد المسير\" ٥/ ٢٩، \"تفسير القرطبي\" ١٠/ ٢٤٩.\n(^٥) انظر: \"تهذيب اللغة\" ١/ ١٠٦١، \"الصحاح\" ١/ ٤٧.","vol":"22","page":531},{"text":"(ص) (﴿لَن تَخْرِقَ﴾ لن تقطع) يقال: خرق ثوبه إذا قطعه وشقه، قال ابن عباس: لن تخرق بكبرك ومشيك عليها، ﴿وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا﴾ بعظمتك، وإنما أنت مخلوق عبد ذليل (^١).\n(ص) ﴿وَإِذْ هُمْ نَجْوى﴾: مَصْدَرٌ مِنْ نَاجَيْتُ، فَوَصَفَهُمْ بِهَا، وَالْمَعْنَى: يَتَنَاجَوْنَ) أي: بينهم بالتكذيب والاستهزاء قاله ابن عباس (^٢).\n(ص) (﴿وَرُفَاتًا﴾: حُطَامًا) قال الفراء: لا واحد له (^٣).\n(ص) (﴿وَاسْتَفْزِزْ﴾: اسْتَخِفَّ) أي: وازعج، يقال: فزه وأفزه. أي: أزعجه واستخفه، ومعنى الأمر ههنا التهديد.\n(ص) (﴿بِخَيْلِكَ﴾: الفُرْسَانِ، وَالرَّجْلُ: الرَّجَّالَةُ وَاحِدُهَا رَاجِلٌ، مِثْلُ صَاحِبٍ وَصَحْبٍ، وَتَاجِرٍ وَتَجْرٍ) قلت: والباء في بخيلك زائدة، وكل راجل راكب أو راجل في معصية الله فهو من خيل إبليس وجنوده، والرجل جمع راجل وقرأ حفص بكسر الجيم (^٤).\n(ص) (﴿حَاصِبًا﴾ الرِّيحُ العَاصِفُ) أي: تحمل التراب (وَالْحَاصِبُ أَيْضا مَا تَرْمِي بِهِ الرِّيحُ وَمِنْهُ ﴿حَصَبُ جَهَنَّمَ﴾ [الأنبياء: ٩٨] يُرْمَى بِهِ فِي جَهَنَّمَ، وَهْوَ حَصَبُهَا، وَيُقَالُ: حَصَبَ فِي الأَرْضِ ذَهَبَ، وَالْحَصَبُ مُشْتَقٌّ مِنَ الحَصْبَاءِ وَالْحِجَارَةِ) أي: وهي العذاب. يحصبكم: يرميكم بالحجارة.\n_________\n(^١) انظر: \"تفسير الوسيط\" ٣/ ١٠٨، \"زاد المسير\" ٥/ ٣٦، \"تفسير القرطبي\" ١٠/ ٢٦١.\n(^٢) انظر: \"الوسيط\" ٣/ ١١١.\n(^٣) \"معاني القرآن\" ٢/ ١٢٥.\n(^٤) وقراءة باقي السبعة بإسكان الجيم، انظر: \"الحجة\" للفارسي ٥/ ١٠٩، \"الكشف\" لمكي ٢/ ٢٨.","vol":"22","page":532},{"text":"(ص) (﴿تَارَةً﴾ [الإسراء: ٦٩] مَرَّةً وَجَمَاعَتُهُ تِيَرَةٌ وَتَارَاتٌ) تيرة بكسر التاء وفتح الياء والأحسن كما قال ابن التين: سكونها مثل قاع وقيعة.\n(ص) (﴿لَأَحْتَنِكَنَّ﴾ [الإسراء: ٦٢] لأَسْتَأْصِلَنَّهُمْ، يُقَالُ: احْتَنَكَ فُلَانٌ مَا عِنْدَ فُلَانٍ مِنْ عِلْمٍ اسْتَقْصَاهُ) قلت: فالمعنى: لأستأصلنهم ولأستولين عليهم بالإغواء والإضلال، وأصله من احتناك الجراد الزرع وهو أن يأكله ويستأصله باحتناك ويفسده. هذا هو الأصل ثم تسمى الاستيلاء على الشيء وأخذ كله احتناكًا (^١).\n(ص) (﴿طَائِرَهُ﴾: حَظُّهُ) قلت: أو عمله.\n(ص) (قَالَ ابن عَبَّاسٍ: كُلُّ سُلْطَانٍ فِي القُرْآنِ فَهُوَ حُجَّةٌ) هذا أسنده ابن أبي حاتم من حديث عكرمة عنه (^٢).\n(ص) (﴿وَلِيٌّ مِنَ الذُّلِّ﴾ [الإسراء: ١١١] لَمْ يُحَالِفْ أَحَدًا) أي: ولم يبتغ نصر أحد، وهذا قول مجاهد (^٣)، أي: لم يحتج في الانتصار بغيره.\n_________\n(^١) انظر: \"الوسيط\" ٣/ ١١٥.\n(^٢) \"تفسير ابن أبي حاتم\" ٣/ ١٠٣٠ (٥٧٧٨).\n(^٣) \"تفسير مجاهد\" ١/ ٣٧٢، ورواه أيضًا الطبري ٨/ ١٧٢ (٢٢٨٥٠).","vol":"22","page":533},{"text":"<span data-type='title' id=toc-2740>٣ - [باب قوله: ﴿أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ﴾ [الإسراء: ١]]</span>\n٤٧٠٩ - حَدَّثَنَا عَبْدَانُ، حَدَّثَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ ح. وَحَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُس، عَنِ ابْنِ شِهَابٍ قَالَ ابْنُ الْمُسَيَّبِ: قَالَ أَبُو هُرَيْرَةَ: أُتِىَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ بِإِيلِيَاءَ بِقَدَحَيْنِ مِنْ خَمْرٍ وَلَبَنٍ، فَنَظَرَ إِلَيْهِمَا فَأَخَذَ اللَّبَنَ قَالَ جِبْرِيلُ الْحَمْدُ لِلَّهِ الَّذِي هَدَاكَ لِلْفِطْرَةِ، لَوْ أَخَذْتَ الْخَمْرَ غَوَتْ أُمَّتُكَ. [انظر: ٣٣٩٤ - مسلم: ١٦٨ - فتح: ٨/ ٣٩١]\n\n٤٧١٠ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ أَبُو سَلَمَةَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَمَّا كَذَّبَنِي قُرَيْشٌ قُمْتُ فِي الْحِجْرِ، فَجَلَّى اللهُ لِي بَيْتَ الْمَقْدِسِ فَطَفِقْتُ أُخْبِرُهُمْ عَنْ آيَاتِهِ وَأَنَا أَنْظُرُ إِلَيْهِ». زَادَ يَعْقُوبُ بْنُ إِبْرَاهِيمَ: حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ «لَمَّا كَذَّبَنِي قُرَيْشٌ حِينَ أُسْرِىَ بِي إِلَى بَيْتِ الْمَقْدِسِ». نَحْوَهُ. [انظر: ٣٨٨٦ - مسلم: ١٧٠ - فتح: ٨/ ٣٩١]\n(قَاصِفًا) [الإسراء: ٦٩] رِيحٌ تَقْصِفُ كُلَّ شَيْءٍ.\nثم ذكر حديث ابن شِهَابٍ، قَالَ ابن المُسَيِّبِ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: أُتِيَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ بِإِيلِيَاءَ بِقَدَحَيْنِ مِنْ خَمْرٍ وَلَبَن، فَنَظَرَ إِلَيْهِمَا فَأَخَذَ اللَّبَنَ، قَالَ جِبْرِيلُ: الحَمْدُ لله الذِي هَدَاكَ لِلْفِطْرَةِ، لَوْ أَخَذْتَ الخَمْرَ غَوَتْ أُمَّتُكَ.\nوأخرجه هو ومسلم والنسائي في الأشربة أيضًا (^١).\n_________\n(^١) النسائي ٨/ ٣١٢.","vol":"22","page":534},{"text":"وحديث (يونس) (^١)، عَنِ ابن شِهَاب، عن أبي سَلَمَةَ بن عبد الرحمن، عن جابرٍ - ﵁ -، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَمَّا كَذَّبَتني قُرَيْش\". الحديث سلف في المعراج. زَادَ يَعْقُوبُ بْنُ إِبْرَاهِيمَ: ثنَا ابن أَخِي ابن شِهَابٍ، عَنْ عَمِّهِ قال: \"لَمَّا كَذَّبَتني قُرَيْشٌ حِينَ أُسْرِيَ بِي إلى بَيْتِ المَقْدِسِ\". نَحْوَهُ.\n(ص) (﴿قَاصِفًا﴾ [الإسراء: ٦٩] رِيحٌ تَقْصِفُ كُلَّ شَيْءٍ) أي: تكسره بشدة وأراد هنا ريحًا شديدة تقصف الفلك بشدة.\n_________\n(^١) في الأصل: (عقيل).","vol":"22","page":535},{"text":"<span data-type='title' id=toc-2741>[٤ - باب قوله تعالى: ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ﴾ [الإسراء: ٧٠]</span>\nكَرَّمْنَا وَأَكْرَمْنَا وَاحِدٌ ﴿ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ﴾ [الإسراء: ٧٥] عَذَابَ الحَيَاةِ وَعَذَابَ المَمَاتِ ﴿خِلَافَكَ﴾ [الإسراء: ٧٦] وَخَلْفَكَ سَوَاءٌ ﴿وَنَئَا﴾ [الإسراء: ٨٣] تَبَاعَدَ ﴿شَاكِلَتِهِ﴾ [الإسراء: ٨٤]: نَاحِيَتِهِ، وَهْيَ مِنْ شَكْلِهِ ﴿صَرَّفنَا﴾ [الإسراء: ٤١، ٨٩]: وَجَّهْنَا ﴿قبَيلًا﴾ [الإسراء: ٩٢]: مُعَايَنَةً\nوَمُقَابَلَةً، وَقِيلَ: القَابِلَةُ؛ لأَنَّهَا مُقَابِلَتُهَا وَتَقْبَلُ وَلَدَهَا ﴿خَشْيَةَ الْإِنْفَاقِ﴾ [الإسراء: ١٠٠] أَنْفَقَ الرَّجُلُ: أَمْلَقَ، وَنَفِقَ الشَّيْءُ: ذَهَبَ ﴿قَتُورًا﴾ [الإسراء: ١٠٠]: مُقَتِّرًا. ﴿لِلْأَذْقَانِ﴾ [الإسراء: ١٠٧، ١٠٩] مُجْتَمَعُ اللَّحْيَيْنِ، وَالْوَاحِدُ: ذَقَنٌ. وَقَالَ مُجَاهِد: ﴿مَوْفُورًا﴾ [الإسراء: ٦٣]: وَافِرًا ﴿تَبِيعًا﴾ [الإسراء: ٦٩]: ثَائِرًا، وَقَالَ ابن عَبَّاسٍ: نَصِيرًا. ﴿خَبَتْ﴾ [الإسراء: ٩٧]: طَفِئَتْ. وَقَالَ ابن عَبَّاسٍ: ﴿وَلَا تُبَذِّرْ﴾ [الإسراء: ٢٦]: لَا تُنْفِقْ فِي البَاطِلِ ﴿ابْتِغَاءَ رَحْمَةٍ﴾ [الإسراء: ٢٨]: رِزْقٍ ﴿مَثْبُورًا﴾ [الإسراء: ١٠٢]: مَلْعُونًا ﴿وَلَا تَقْفُ﴾ [الإسراء: ٣٦]: لَا تَقُلْ ﴿فَجَاسُوا﴾ [الإسراء: ٥]: تَيَمَّمُوا. ﴿يُزْجِى﴾ [الإسراء: ٦٦] الفُلْكَ: يُجْرِي الفُلْكَ ﴿يَخِرُّونَ لِلْأَذْقَانِ﴾ [الإسراء: ١٠٧، ١٠٩]: لِلْوُجُوهِ. [فتح: ٨/ ٣٩٢]\n(ص) (كَرَّمْنَا وَأَكْرَمْنَا وَاحِدٌ) قال ابن عباس: فضلنا، أي: بالعقل والنطق والتمييز.","vol":"22","page":536},{"text":"وقال: ليس من دابة إلا وهي تأكل بفيها إلا ابن آدم فهو يأكل بيده (^١).\n(ص) (﴿ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ﴾ عَذَابَ الحَيَاةِ وَعَذَابَ المَمَاتِ) أي: ضعفهما، يريد: عذاب الدنيا والآخرة، أي: ضعف ما يعذب به غيره، وهذا تخويف لأمته؛ لئلا يركن أحد من المسلمين إلى أحد من المشركين في شيء من أحكام الله وشرائعه.\n(ص) (﴿خِلَافَكَ﴾ وَخَلْفَكَ سَوَاءٌ) أي: بعدك، يعنى: بعد خروجك كقوله: ﴿بِمَقْعَدِهِمْ خِلَافَ رَسُولِ اللهِ﴾ [التوبة: ٨١].\n(ص) (﴿وَنَئَا﴾: تبَاعَدَ) أي: بعد بنفسه عن القيام بالحقوق.\n(ص) (﴿شَاكِلَتِهِ﴾) سلف الكلام عليها في سورة النحل.\n(ص) (﴿صَرَّفْنَا﴾: وَجَّهْنَا) أي: وبينا من الأمثال وغيرها مما وجب الاعتبار به.\n(ص) (﴿قَبِيلًا﴾: مُعَايَنَةً وَمُقَابَلَةً)، هو قول قتادة (^٢)، (وقيل: كفيلًا وَقِيلَ: القَابِلَةُ؛ لأَنَّهَا مُقَابِلَتُهَا وَتَقْبَلُ وَلَدَهَا) ضبط بعضهم تقبل بضم التاء كما نقله ابن التين، وليس ببين، كأنه من قبل يقبل إذا رضي الشيء وأخذه. قال: ولعله توهم أنه من كفل يكفل، وذلك لا يقال فيه إلا قبل به يقبل: إذا تكفل به.\n(ص) (﴿خَشْيَةَ الْإِنْفَاقِ﴾ أَنْفَقَ الرَّجُلُ: أَمْلَقَ، وَنَفِقَ الشَّيْءُ: ذَهَبَ) أي بكسر الفاء.\n_________\n(^١) انظر: \"معاني القرآن\" للنحاس ٤/ ١٧٦، \"الوسيط\" ٣/ ١١٧ - ١١٨، \"زاد المسير\" ٥/ ٦٢ - ٦٣.\n(^٢) رواه الطبري ٨/ ١٤٨ (٢٢٧٠٧).","vol":"22","page":537},{"text":"قال ابن عباس وقتادة: خشية الفقر والفاقة، وقال السدي: خشية أن ينفقوا فيقتروا (^١).\n(ص) (﴿قَتُورًا﴾: مُقَتِّرًا) أي: بخيلًا ممسكًا، يقال: قتر يقتِرُ ويقتُرُ قترًا، وأقتر إقتارًا، وقتَّر تقتيرًا: إذا قصر في الإنفاق.\n(ص) (﴿لِلْأَذْقَانِ﴾ مُجْتَمَعُ اللَّحْيَيْنِ، وَالْوَاحِدُ: ذَقَنٌ) أي: بفتح القاف، قال ابن عباس: للوجوه (^٢)، يريد يسجدون بوجوههم وجباههم وأذقانهم، واللام هنا بمعنى على.\n(ص) (﴿مَّوْفُورًا﴾: وَافِرًا ﴿تَبِيعًا﴾: ثَائِرًا) هذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه (^٣)، ثم قال: وقال ابن عباس: نصيرًا، وتبيع بمعنى: تابع.\n(ص) (﴿خَبَتْ﴾: طَفِئَتْ) يقال: خبت النار تخبو إذا سكن لهبها.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿وَلَا تُبَذِّرْ﴾: لَا تُنْفِقْ فِي البَاطِلِ) أسنده ابن المنذرمن حديث عطاء عنه (^٤).\n(ص) (﴿ابْتِغَاءَ رَحْمَةٍ﴾) أي: انتظار رزق يأتيك من عند الله.\n(ص) (﴿مَثْبُورًا﴾ [الإسراء: ١٠٢]: مَلْعُونًا) هو قول ابن عباس (^٥).\n_________\n(^١) انظر: \"تفسير الطبري\" ٨/ ١٥٤، \"معاني القرآن\" للنحاس ٤/ ١٩٨، \"الوسيط\" ٣/ ١٣٠.\n(^٢) رواه الطبري في \"تفسيره\" ٨/ ١٦٣ (٢٢٧٩٠).\n(^٣) رواه أيضًا الطبري ٨/ ١٠٧ (٢٢٤٦٥)، وعزاه السيوطي في \"الدر\" ٤/ ٣٤٧ لابن أبي شيبة وابن جرير، وابن المنذر، وابن أبي حاتم.\n(^٤) رواه أيضًا الطبري ٨/ ٦٩ (٢٢٢٥٤)، ورواه بنحوه البخاري في \"الأدب المفرد\" (٤٤٥) من طريق عكرمة، عن ابن عباس. وزاد السيوطي عزوه في \"الدر\" ٤/ ٣٢٠ لسعيد بن منصور، وابن المنذر، والبيهقي في \"الشعب\".\n(^٥) رواه الطبري في \"تفسيره\" ٨/ ١٥٩ (٢٢٧٥٦).","vol":"22","page":538},{"text":"وقال غيره: هالكًا، قال أبو عبيد: المعروف في الثبور الهلاك، والملعون هالك.\n(ص) (﴿وَلَا تَقْفُ﴾ [الإسراء: ٣٦]: لَا تَقُلْ) أي: في شيء بما لا تعلم.\n(ص) (﴿فَجَاسُوا﴾: تَيَمَّمُوا) أي: قصدوا، وقيل: مشوا، وقيل: قهروا وغلبوا، وقيل: الجوس: طلب الشيء باستقصاء، وقال ابن عرفة: معناه عاثوا وأفسدوا.\n(ص) (﴿يُزْجِى﴾ الفُلْكَ: يُجْرِي الفُلْكَ) أي: يسوقه ويسيره حالًا بعد حال.\n(ص) (﴿يَخِرُّونَ لِلْأَذْقَانِ﴾: لِلْوُجُوهِ) هو قول ابن عباس (^١)، يريد: يسجدون بوجوههم كما سلف.\n_________\n(^١) رواه الطبري ٨/ ١٦٣ (٢٢٧٩٠)، وابن المنذر كما في \"الدر المنثور\" ٤/ ٣٧٢.","vol":"22","page":539},{"text":"<span data-type='title' id=toc-2742>[باب قوله: ﴿وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا﴾ الآيَةَ [الإسراء: ١٦]]</span>\n٤٧١١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، أَخْبَرَنَا مَنْصُورٌ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا نَقُولُ لِلْحَيِّ إِذَا كَثُرُوا فِي الْجَاهِلِيَّةِ أَمِرَ بَنُو فُلَانٍ. حَدَّثَنَا الْحُمَيْدِيُّ حَدَّثَنَا سُفْيَانُ وَقَالَ أَمِرَ. [فتح: ٨/ ٣٩٤]\nثم ساق من حديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: كُنَّا نَقُولُ لِلْحَيِّ إِذَا كَثُرُوا فِي الجَاهِلِيَّةِ أَمِرَ بَنُو فُلَانٍ. حَدَّثنَا الحُمَيْدِيُّ، ثنَا سُفْيَانُ، وَقَالَ: أَمَرَ. أي: في قوله: ﴿أَمَرْنَا مُتْرَفِيهَا﴾ وهي قراءة الحسن وعلي وابن عباس في رواية، وقراءة الجمهور: ﴿أَمَرْنَا﴾، على صيغة الماضي من أمر ضد نهى، وقرئ بتشديد الميم بخلاف عن أبي عمرو (^١)، وقال ابن التين: كسر الميم أنكره أهل اللغة؛ لأن أمر لا يتعدى، وأمرهم الله أكثرهم، ولا يعرف أمِرَهم الله، وما ذكره عن الحميدي، عن سفيان: أمر بفتح الميم لا وجه له؛ لأنه لا يقال: أمر بنو فلان إذا كثروا، وإنما ذكر عن قتادة أمِرنا بني فلان بمعنى: أكثرنا (^٢)، وأنكره الكسائي عليه.\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٥/ ٩١.\n(^٢) رواه الطبري ٨/ ٥٢ (٢٢١٦٢) بلفظ: (أمَرْنا): أكثرنا مترفيها.","vol":"22","page":540},{"text":"<span data-type='title' id=toc-2743>٥ - [باب]: ﴿ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا (٣)﴾ [الإسراء: ٣]</span>\n٤٧١٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا أَبُو حَيَّانَ التَّيْمِيُّ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ أُتِيَ رَسُولُ اللهِ - ﷺ - بِلَحْمٍ، فَرُفِعَ إِلَيْهِ الذِّرَاعُ، وَكَانَتْ تُعْجِبُهُ، فَنَهَسَ مِنْهَا نَهْسَةً ثُمَّ قَالَ: «أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ، وَهَلْ تَدْرُونَ مِمَّ ذَلِكَ؟ يُجْمَعُ النَّاسُ الأَوَّلِينَ وَالآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، يُسْمِعُهُمُ الدَّاعِي، وَيَنْفُذُهُمُ الْبَصَرُ، وَتَدْنُو الشَّمْسُ، فَيَبْلُغُ النَّاسَ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ وَلَا يَحْتَمِلُونَ فَيَقُولُ النَّاسُ أَلَا تَرَوْنَ مَا قَدْ بَلَغَكُمْ؟ أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ؟ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ عَلَيْكُمْ بِآدَمَ فَيَأْتُونَ آدَمَ ﵇ فَيَقُولُونَ لَهُ أَنْتَ أَبُو الْبَشَرِ خَلَقَكَ اللهُ بِيَدِهِ. وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ، اشْفَعْ لَنَا إِلَى رَبِّكَ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ؟ أَلَا تَرَى إِلَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ آدَمُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنَّهُ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُهُ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى نُوحٍ، فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ إِنَّكَ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الأَرْضِ، وَقَدْ سَمَّاكَ اللهُ عَبْدًا شَكُورًا اشْفَعْ لَنَا إِلَى رَبِّكَ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَيَقُولُ: إِنَّ رَبِّي ﷿ قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ دَعَوْتُهَا عَلَى قَوْمِي، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى إِبْرَاهِيمَ، فَيَأْتُونَ إِبْرَاهِيمَ، فَيَقُولُونَ: يَا إِبْرَاهِيمُ، أَنْتَ نَبِيُّ اللهِ وَخَلِيلُهُ مِنْ أَهْلِ الأَرْضِ اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَيَقُولُ لَهُمْ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنِّي قَدْ كُنْتُ كَذَبْتُ ثَلَاثَ كَذَبَاتٍ -فَذَكَرَهُنَّ أَبُو حَيَّانَ فِي الْحَدِيثِ- نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُوسَى، فَيَأْتُونَ مُوسَى، فَيَقُولُونَ: يَا مُوسَى","vol":"22","page":541},{"text":"أَنْتَ رَسُولُ اللهِ، فَضَّلَكَ اللهُ بِرِسَالَتِهِ وَبِكَلَامِهِ عَلَى النَّاسِ، اشْفَعْ لَنَا إِلَى رَبِّكَ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَيَقُولُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى عِيسَى، فَيَأْتُونَ عِيسَى فَيَقُولُونَ: يَا عِيسَى أَنْتَ رَسُولُ اللهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَكَلَّمْتَ النَّاسَ فِي الْمَهْدِ صَبِيًّا، اشْفَعْ لَنَا، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَيَقُولُ عِيسَى: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ -وَلَمْ يَذْكُرْ ذَنْبًا- نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُحَمَّدٍ - ﷺ - فَيَأْتُونَ مُحَمَّدًا - ﷺ - فَيَقُولُونَ: يَا مُحَمَّدُ أَنْتَ رَسُولُ اللهِ وَخَاتَمُ الأَنْبِيَاءِ، وَقَدْ غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ، اشْفَعْ لَنَا إِلَى رَبِّكَ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَأَنْطَلِقُ فَآتِي تَحْتَ الْعَرْشِ، فَأَقَعُ سَاجِدًا لِرَبِّي ﷿ ثُمَّ يَفْتَحُ اللهُ عَلَيَّ مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئًا لَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي، ثُمَّ يُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، سَلْ تُعْطَهْ، وَاشْفَعْ تُشَفَّعْ، فَأَرْفَعُ رَأْسِي، فَأَقُولُ أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ فَيُقَالُ: يَا مُحَمَّدُ، أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِمْ مِنَ الْبَابِ الأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الأَبْوَابِ، ثُمَّ قَالَ: وَالَّذِى نَفْسِي بِيَدِهِ إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَحِمْيَرَ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى». [انظر: ٣٣٤٠ - مسلم: ١٩٤ - فتح: ٨/ ٣٩٥]\nذكر فيه حديث أبي هريرة - ﵁ - وقد سلف مختصرًا في أحاديث الأنبياء في باب ذكر نوح وهنا أتم منه، والثلاث التي لإبراهيم قوله للكافر: هذِه أختي، يريد في الإسلام و﴿بَلْ فَعَلَهُ كَبِيرُهُمْ﴾ قيل: معناه إن كان ينطق فكبيرهم فعله و﴿إِنِّي سَقِيمٌ﴾ أي: سأسقم، وقد سلف مع الجواب عنها. وعيسى كلمة الله لأنه كان من الكلمة: كن، فكان.\nوقوله في آخره: (كما بين مكة وحمير) يريد: صنعاء لأنها بلد حمير.","vol":"22","page":542},{"text":"<span data-type='title' id=toc-2744>٦ - [باب] قوله: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾ [الإسراء: ٥٥]</span>\n٤٧١٣ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «خُفِّفَ عَلَى دَاوُدَ الْقِرَاءَةُ، فَكَانَ يَأْمُرُ بِدَابَّتِهِ لِتُسْرَجَ، فَكَانَ يَقْرَأُ قَبْلَ أَنْ يَفْرُغَ». يَعْنِي: الْقُرْآنَ. [انظر:٢٠٧٣ - فتح: ٨/ ٣٩٧]\nذكر فيه حديث أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"خُفِّفَ على داود القرآن فكان يأمر بدابته لتسرج وكان يقرأ قبل أن يفرغ\" يعني: القرآن.\nأراد بالقرآن: الزبور.\nسلف في أحاديث الأنبياء، قال الربيع بن أنس: والزبور هو ثناء على الله ودعاء وتسبيح. وقال قتادة: كنا نحدث أنه دعاء علمه الله داود وتحميد وتمجيد لله ليس فيه حلال ولا حرام ولا فرائض ولا حدود (^١).\nفائدة:\nمعنى الآية السالفة ﴿ذُرِّيَّةَ مَنْ حَمَلْنَا﴾: يا ذرية من حملنا مع نوح لا تشركوا، وخص نوحًا بالذكر ليذكرهم نعمة الإنجاء من الغرق على آبائهم، والجمهور على أن نوحًا والد الناس كلهم، وذكر المنذري أن الذرية هنا جميع أهل الأرض. والضمير في قوله: ﴿إِنَّهُ كَانَ عَبْدًا شَكُورًا﴾ هو موسى. والصحيح أنه نوح وقد صح في \"المستدرك\" عن سلمان - ﵁ - قال: كان نوح إدْا طعم طعامًا أو لبس ثوبًا حمد الله فسمي عبدًا شكورًا (^٢)، وفي \"تفسير ابن مردويه\" من حديث أبي فاطمة\n_________\n(^١) رواه الطبري ٨/ ٩٤ (٢٢٣٧٢).\n(^٢) \"المستدرك\" ٢/ ٣٦٠.","vol":"22","page":543},{"text":"مرفوعًا: \"كان نوح لا يعمل شيئًا صغيرًا ولا كبيرًا إلا قال: بسم الله والحمد لله فسماه الله عبدًا شكورًا، وفي حديث سهل بن معاذ بن أنس الجهني عن أبيه مرفوعًا: \"إنما سمي نوح عبدًا شكورًا أنه كان إذا أمسى وأصبح قال: ﴿فَسُبْحَانَ اللهِ حِينَ تُمْسُونَ﴾ الآية\"، ومن حديث عبد الله بن زيد الأنصاري مرفوعًا: \" ﴿ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ﴾ وما كان مع نوح إلا أربعة أولاد: سام وحام ويافث وكوش فذلك أربعة أولاد نوح تناسلوا هذا الخلق\" (^١)\n_________\n(^١) انظر: \"الدر المنثور\" ٤/ ٢٩٤ - ٢٩٥.","vol":"22","page":544},{"text":"<span data-type='title' id=toc-2745>٧ - [باب] قوله: ﴿قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ﴾ الآية [الإسراء: ٥٦]</span>\n٤٧١٤ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي سُلَيْمَانُ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ ﴿إِلَى رَبِّهِمِ الْوَسِيلَةَ﴾ [الإسراء: ٥٧] قَالَ: كَانَ نَاسٌ مِنَ الإِنْسِ يَعْبُدُونَ نَاسًا مِنَ الْجِنِّ، فَأَسْلَمَ الْجِنُّ، وَتَمَسَّكَ هَؤُلَاءِ بِدِينِهِمْ. زَادَ الأَشْجَعِيُّ عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ. ﴿قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ﴾ [الإسراء: ٥٦]. [٤٧١٥ - مسلم: ٣٠٣٠ - فتح: ٨/ ٣٩٧]\nذكر فيه حديث أَبِي مَعْمَرٍ عبد الله بن سخبرة، عَنْ عَبْدِ اللهِ - ﵁ - أوَّل ﴿الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ﴾ [الإسراء: ٥٧] قَالَ كَانَ نَاسٌ مِنَ الإِنْسِ يَعْبُدُونَ نَاسًا مِنَ الجِنِّ، فَأَسْلَمَ الجِنُّ، وَتَمَسَّكَ هؤلاء بِدِينِهِمْ. زَادَ الأَشْجَعِيُّ عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ. ﴿ادْعُوا الَّذِينَ زَعَمْتُمْ﴾ [الإسر اء: ٥٦].","vol":"22","page":545},{"text":"<span data-type='title' id=toc-2746>٨ - [باب] قوله: ﴿أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾ الآيَةَ [الإسراء: ٥٧]\n٤٧١٥ </span>- حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَر، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ - ﵁ - فِي هَذِهِ الآيَةِ ﴿الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمِ الْوَسِيلَةَ﴾ [الإسراء: ٥٧] قَالَ: نَاسٌ مِنَ الْجِنِّ ﴿كَانُوا﴾ يُعْبَدُونَ فَأَسْلَمُوا. [انظر: ٤٧١٤ - مسلم: ٣٠٣٠ - فتح: ٨/ ٣٩٨]\nساق فية أيضا أثر عَبْدِ اللهِ - ﵁ - فِي هذِه الآيَةِ ﴿الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾ [الإسراء: ٥٧] قَالَ: نَاسٌ مِنَ الجِنِّ كَانُوا يُعْبَدُونَ فَأَسلَمُوا. وزيادة الأشجعي أسنده ابن مردويه من حديث عبد الجبار بن العلاء، عنه عن سفيان به بزيادة: فأسلم الجن من غير أن يعلم الإنسيون فنزلت ﴿أُولَئِكَ الَّذِينَ يَدْعُونَ﴾ (^١).\nقال ابن التين: قوله: (يعبدون ناسًا من الجن). فيه نظر؛ لأن الجن لا يسمون ناسًا، وعلى ما فسره ابن مسعود يكون الضمير في ﴿يَبْتَغُونَ﴾ يعود إلى المحذوف من يدعون التقدير: أولئك الذين يدعونهم آلهة.\nقرأ ابن مسعود: (تدعون) بالمثناة فوق (^٢)، وقيل: المدعون عيسى وعزير، وقيل: الملائكة عبدهم قوم من العرب.\n_________\n(^١) انظر: \"الدر المنثور\" ٤/ ٣٤٣.\n(^٢) عزاها ابن الجوزي في \"زاد المسير\" ٥/ ٥٠ لابن مسعود، وابن عباس، وأبي عبد الرحمن.","vol":"22","page":546},{"text":"<span data-type='title' id=toc-2747>٩ - [باب] قوله: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ [الإسراء: ٦٠]</span>\n٤٧١٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵁ - ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِلنَّاسِ﴾ [الإسراء: ٦٠] قَالَ: هِيَ رُؤْيَا عَيْنٍ أُرِيَهَا رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِىَ بِهِ ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ﴾ [الإسراء: ٦٠]: شَجَرَةُ الزَّقُّومِ. [انظر: ٣٨٨٨ - فتح: ٨/ ٣٩٨]\nحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵁ - ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ قَالَ: هِيَ رُؤْيَا عَيْنٍ أُرِيهَا رَسُولُ اللهِ - ﷺ - ليْلَةَ أُسْرِيَ بِهِ ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ﴾: شَجَرَةُ الزَّقُّومِ.\nزاد سعيد بن منصور بإسناده: وليست رؤيا منام (^١)، وقيل: إنما فتن الناس بالرؤيا والشجرة؛ لأن جماعة ارتدوا وقالوا: كيف يسرى به إلى بيت المقدس في ليلة واحدة، وقالوا لما نزلت ﴿شَجَرَتَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ (٤٤)﴾ [الدخان: ٤٣]: كيف تكون في النار شجرة فإنها تأكلها النار، فكانت فتنة لهم، ذكره عبد الرزاق، عن معمر، عن قتادة (^٢).\nفإن قلتَ: وأين ذكر الله في القرآن لعنها، قلتُ: قد لعن آكلها والعرب تقول: فكل طعام مكروه ملعون، وهذِه الشجرة هي الزقوم كما سلف قيل: هي شجرة غبراء مرة قبيحة الرءوس حكاه ابن المديني (^٣).\n_________\n(^١) انظر: \"الدر المنثور\" ٤/ ٣٤٥.\n(^٢) \"تفسير عبد الرزاق\" ١/ ٣٢٤ (١٥٨٥).\n(^٣) \"المجموع المغيث\" ٢/ ٢١.","vol":"22","page":547},{"text":"وقيل: هو فعول وهو (الزقم) (^١) وهو اللقم الشديد والشرب المفرط، وقيل: من الزقم (وهي) (^٢) القيء وفي لغة اليمن كل طعام يُتقيَّأ منه يقال له: زقوم، وقال ثعلب: كل طعام يقتل، والزقم: الطاعون (^٣). وحكي في \"غرر التبيان\" فيه ثلاثة أقوال: شجرة الكشوث تلتوي على الشجر فتجففه (^٤)، الشيطان، أبو جهل (^٥).\nوروى ابن مردويه من حديث عبد الرزاق عن أبيه عن مناء (^٦) مولى عبد الرحمن بن عوف أن عائشة ﵂ قالت لمروان: أشهد أني سمعت رسول الله - ﷺ - يقول لك ولأبيك ولجدك: \"إنكم الشجرة الملعونة في القرآن\"، ومن حديث عكرمة عن ابن عباس ﵄ لما ذكر الله الزقوم في القرآن قال أبو جهل: هل تدرون ما الزقوم؟ هو التمر بالزبد، أما والله لئن أمكننا الله بها لتزقمناها تزقمًا فنزلت: ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ﴾ الآية (^٧). وعند مقاتل قال: عبد الله بن الزبعرى: إن الزقوم بلسان البربر الزبد. فقال أبو جهل: يا جارية ابغينا تمرًا وزبدًا وقال لقريش: تزقموا من هذا الزقوم.\n_________\n(^١) في الأصل: (التزكم)، ولعل الصواب ما أثبتناه، وانظر: \"عمدة القاري\" ١٥/ ٢٧٧.\n(^٢) في هامش الأصل: لعله: وهو.\n(^٣) انظر: \"المحكم\" ٦/ ١٦١، وفيه: الزقمة: الطاعون.\n(^٤) قال الواحدي: وهو قول ضعيف، وتفسير لا يليق بالآية. \"تفسير البسيط\" سورة الإسراء، الآية (٦٠).\n(^٥) \"غرر التبيان\" ص ٣١٠ - ٣١١ (٦١٧).\n(^٦) ورد بهامش الأصل: والد عبد الرزاق هو: همام الصنعاني ما روى له سوى ولده وقد وثقوه. وأما مناء فكذاب.\n(^٧) أورده السيوطي في \"الدر\" ٤/ ٣٤٦ وعزاه لابن مردويه، وغيره.","vol":"22","page":548},{"text":"وعند ابن سيده: لما نزلت آيه الزقوم لم تعرفه قريش، فقال أبو جهل: إن هذا ليس ينبت ببلادنا فمن منكم يعرفه؟ فقال رجل قدم عليهم من إفريقية: إن الزقوم بلغة إفريقية الزبد بالتمر (^١).\n_________\n(^١) \"المحكم\" ٦/ ١٦١.","vol":"22","page":549},{"text":"<span data-type='title' id=toc-2748>١٠ - [باب] قوله: ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ [الإسراء: ٧٨]</span>\nقَالَ مُجَاهِدٌ: صَلَاةَ الفَجْرِ.\n\n٤٧١٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ وَابْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ﵁ عَنِ النَّبِيِّ - ﷺ - قَالَ: «فَضْلُ صَلَاةِ الْجَمِيعِ عَلَى صَلَاةِ الْوَاحِدِ خَمْسٌ وَعِشْرُونَ دَرَجَةً، وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الصُّبْحِ». يَقُولُ أَبُو هُرَيْرَةَ: اقْرَءُوا إِنْ شِئْتُمْ ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ [انظر: ١٧٦ - مسلم: ٣٦٢، ٦٤٩ - فتح: ٨/ ٣٩٩]\n(قَالَ مُجَاهِدٌ: صَلَاةَ الفَجْرِ) هذا أسنده ابن المنذر من حديث ابن أي نجيح عنه (^١).\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -: \"فَضْلُ صَلَاةِ الجَمِيعِ على صَلَاةِ الوَاحِدِ (خَمسٌ وَعِشْرُونَ) (^٢) دَرَجَةً، وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الصُّبْحِ\". يَقُولُ أَبُو هُرَيْرَةَ: اقْرَءُوا إِنْ شِئْتُمْ ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ [الإسراء: ٧٨].\nوقد سلف في الصلاة، وروى ابن مردويه من حديث أبى الدرداء - ﵁ -: قرأ رسول الله - ﷺ -: ﴿إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ قال: \"يشهده الله وملائكة النهار\" (^٣).\n_________\n(^١) أورده السيوطي في \"الدر\" ٤/ ٣٥٥ وعزاه لابن أبي شيبة، وابن جرير، وابن المنذر. وهو عند ابن جرير ٨/ ١٢٨ (٢٢٦٠٣).\n(^٢) في الأصل: (خمسة وعشرين).\n(^٣) أورده السيوطي في \"الدر\" ٤/ ٣٥٥ وعزاه للحكيم الترمذي في \"نوادر الأصول\"، وابن جرير، والطبراني، وابن مردويه.","vol":"22","page":550},{"text":"وفي لفظ \"ثلاث ساعات يبقين من الليل يفتح الله -﷿- الذكر الذي لم يره أحد غيره فيمحو ما شاء ويثبت، ثم في الساعة الثانية ينزل إلى عدن فيقول: طوبى لمن دخلك، ثم ينزل في الساعة الثالثة إلى السماء الدنيا بملائكة فيقول: هل من مستغفر فأغفر له هل من داع فأجيبه حتى يصلى الفجر ودْلك قوله: ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ يقول: يشهده الله وملائكته وملائكة الليل وملائكة النهار\" (^١).\nوروى الحاكم نحوه على شرط الشيخين من حديث الأعمش عن أبي صالح، عن أبي هريرة - ﵁ -، وأبي سعيد مرفوعًا (^٢)، وروى ابن المنذر من حديث أبي عبيدة عن عبد الله كان يقول: يتداول الحرسان من ملائكة الله من الليل وحارس النهار عند طلوع الفجر واقرأوا إن شئتم: ﴿وَقُرْآنَ الْفَجْرِ﴾ (^٣). وعن الضحاك: تشهده ملائكة الليل وملائكة النهار الذين يشهدون أعمال بني آدم، وعبد الرزاق عن عطاء قال: تشهده الملائكة والجن.\n_________\n(^١) رواه أيضًا الطبري ٨/ ١٢٧ (٢٢٥٩٥) بنحوه.\n(^٢) \"المستدرك\" ١/ ٢١٠ - ٢١١.\n(^٣) عزاه له السيوطي في \"الدر\" ٤/ ٣٥٥ وعزاه أيضًا سعيد بن منصور، وابن جرير، والطبراني.","vol":"22","page":551},{"text":"<span data-type='title' id=toc-2749>١١ - [باب] قوله: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ [الإسراء: ٧٩]</span>\n٤٧١٨ - حَدَّثَنِي إِسْمَاعِيلُ بْنُ أَبَانَ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ آدَمَ بْنِ عَلِيٍّ، قَالَ: سَمِعْتُ ابْنَ عُمَرَ ﵄ يَقُولُ إِنَّ النَّاسَ يَصِيرُونَ يَوْمَ الْقِيَامَةِ جُثًا، كُلُّ أُمَّةٍ تَتْبَعُ نَبِيَّهَا، يَقُولُونَ يَا فُلَانُ اشْفَعْ، حَتَّى تَنْتَهِيَ الشَّفَاعَةُ إِلَى النَّبِيِّ - ﷺ - فَذَلِكَ يَوْمَ يَبْعَثُهُ اللهُ الْمَقَامَ الْمَحْمُودَ. [انظر: ١٤٧٥ - فتح: ٨/ ٣٩٩]\n\n٤٧١٩ - حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِر، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِى يَوْمَ الْقِيَامَةِ». [انظر: ٦١٤ - فتح: ٨/ ٣٩٩]\nرَوَاهُ حَمْزَةُ بْنُ عَبْدِ اللهِ عَنْ أَبِيهِ، عَنِ النبِيِّ - ﷺ -. [انظر: ١٤٧٤]\nحَدَّثَنِي إِسْمَاعِيلُ بْنُ أَبَانَ، ثنَا أَبُو الأَحْوَصِ، -واسمه سلام بن سليم الحنفي مولاهم الكوفي- عَنْ آدَمَ بْنِ عَلِيِّ، قَالَ: سَمِعْتُ ابن عُمَرَ ﵄ يَقُولُ إِنَّ النَّاسَ يَصِيرُونَ يَوْمَ القِيَامَةِ جُثًا، كُلُّ أُمَّةٍ تَتْبَعُ نَبِيَّهَا، يَقُولُونَ يَا فُلَانُ اشْفَعْ، يا فلان اشفع حتَّى تَنْتَهِيَ الشَّفَاعَةُ إِلَى النَّبِيِّ - ﷺ - فَذَلِكَ يَوْمَ يَبْعَثُهُ اللهُ المَقَامَ المَحْمُودَ.\nرواه حمزة بن عبد الله، عن أبيه، عن النبي - ﷺ -، ثم ساق حديث جابر - ﵁ -: \"مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ اللَّهُمَّ رَبَّ هذِه الدَّعْوَةِ التَّامَّةِ .. \" الحديث.\nوقد سلف في الأذان بمتنه وإسناده سواء، وتعليق حمزة أسنده الإسماعيلي من حديث يحيى بن بكير عن الليث، عن عبيد الله بن","vol":"22","page":552},{"text":"أبي جعفر قال: سمعت حمزة قال: سمعت أبي فذكره. وسلف في الزكاة حديثه عن ابن بكير عن الليث، ولم يذكر المقام المحمود، ثم قال: وزاد عبد الله: حدثني الليث، حدثني ابن أبي جعفر، عن حمزة، فيشفع ليقضي بين الخلق فيمشي حتى يأخذ بحلقة الباب، فيومئذ يبعثه الله مقامًا محمودًا، يحمده أهل الجمع كلهم، رواه ابن أبي حاتم عن محمد بن عبد الله بن عبد الحكم، أنا أُبي وشعيب بن الليث، عن الليث، حدثني ابن أبي جعفر يذكر المقام المحمود.\nوفي الترمذي من حديث أبي هريرة - ﵁ - مرفوعًا محسنا: \"المقام المحمود: الشفاعة\" (^١). ولابن أبي حاتم: \"هو المقام الذي أشفع فيه لأمتي\" (^٢).\nإذا تقرر ذلك فقوله: (جثًا) هو جمع جاث على الركب. قال في \"المغيث\": ويجوز أيضا فتح الجيم وكسرها كالعَصي والعِصي، قاله ابن الأثير- ويروى جثىَّ بتشديد (الياء) (^٣) جمع جاث أي: جلس على ركبته (^٤).\nوقال ابن الجوزي عن ابن الخشاب: جُثًّا بالتشديد والضم جمع جاث كغاز وغُزًّا، وجثا مخففة جثوة ولا معنى لها هنا. وقال ابن التين: جُثي بضم الجيم جمع جثوة، كخُطا وخطوة. قلت: وأصله كل شيء مجمع كمدية ومُدى، وفجوة وفُجى وفجوات.\n_________\n(^١) الترمذي (٣١٣٧).\n(^٢) عزاه له السيوطي في \"الدر\" ٤/ ٣٥٦.\n(^٣) في الأصل: (الثاء)، والصواب ما أثبتناه.\n(^٤) \"المجموع المغيث\" ١/ ٢٩٧ وفيه؛ بكسر الجيم وضمها، وانظر: \"النهاية\" ١/ ٢٣٩.","vol":"22","page":553},{"text":"<span data-type='title' id=toc-2750>١٢ - [باب] قوله: ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا (٨١)﴾ [الإسراء: ٨١]</span>\nيَزْهَقُ: يَهْلِكُ.\n\n٤٧٢٠ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: دَخَلَ النَّبِيُّ - ﷺ - مَكَّةَ وَحَوْلَ الْبَيْتِ سِتُّونَ وَثَلَاثُمِائَةِ نُصُبٍ فَجَعَلَ يَطْعُنُهَا بِعُودٍ فِي يَدِهِ وَيَقُولُ: ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾ [الإسراء: ٨١] ﴿قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ﴾ [سبأ: ٤٩]. [انظر: ٢٤٧٨ - مسلم: ١٧٨١ - فتح: ٨/ ٤٠٠]\nزهق: هلك. هو قول قتادة فيما أخرجه ابن أبي حاتم بإسناده إليه (^١)، وفي رواية عنه: هلك الباطل، وهو الشيطان (^٢). وقال ابن مسعود في رواية زاذان: هو السيف أعني: الحق. وقال قتادة: القرآن (^٣). وقيل: [الحق] (^٤) وهو الثابت الذي لا يزول، كما أن الباطل زائل ذاهب.\nثم ساق حديث ابن مسعود - ﵁ -: دَخَلَ النَّبِيُّ - ﷺ - مَكَّةَ وَحَوْلَ البَيْتِ سِتُّونَ وَثَلَاثُمِائَةِ نُصُبٍ … الحديث، وقد سلف قريبًا في الفتح (^٥).\nو(نصب): بالفتح والضم صفة للستين وثلاثمائة، والمشهور أنه\n_________\n(^١) عزاه له السيوطي في \"الدر\" ٤/ ٣٦٠.\n(^٢) رواه الطبري ٨/ ١٣٨ (٢٢٦٦١).\n(^٣) رواه الطبري في \"تفسيره\" ٨/ ١٣٨ (٢٢٦٦٠).\n(^٤) في الأصل: (الباطل)، والصواب ما أثبتناه.\n(^٥) سلف برقم (٤٢٨٧) كتاب: المغازي.","vol":"22","page":554},{"text":"واحد الأنصاب؛ لأن هذا الجمع لا يجيئ بعده إلا واحدًا (…) (^١)، فيبعد على هذا (أن يكون) (^٢) الواحد صفة للجمع.\nوقوله: (يطعنها) هو بالضم (^٣) كما سلف\nوروى الحاكم، وقال: صحيح الإسناد عن علي - ﵁ - قال: أصعدني النبي - ﷺ - على منكبه فعالجت الصنم الأكبر، وكان من نحاس موتدًا بأوتاد من حديد إلى الأرض فعالجته حتى فلقته فقذفته فما صعد به بعد إلى الساعة (^٤).\nوفي طعن الأصنام بالعود دلالة على إلحاق ما في معناها بها كالعيدان والمزامير التي لا معنى لها إلا اللهو بها عن ذكر الله. قال ابن المنذر: وفي معنى الأصنام الصور المتخذة من المدر والخشب وشبهها ولا يجوز بيع شيء منها إلا الأصنام التي تكون من ذهب أو فضة أو خشب أو حديد أو رصاص إذا غيرت وصارت قطعًا، أي وصار ينتفع بها في مباح. قال المهلب: ما كسر من آلات الباطل، وكان فيه بعد كسرها منفعة فصاحبها أولى بها مكسورة، إلا أن يرى الإمام حرقها بالنار على معنى التشديد والعقوبة في المال، وقد هم - ﷺ - بتحريق دور من تخلف عن صلاة الجماعة (^٥)، وقد روي عن عمر أنه أراق لبنًا شيب بماء على صاحبه.\nقلت: وأصحابنا يدعون نسخ ذلك.\n_________\n(^١) هكذا بالأصل.\n(^٢) مكررة في الأصل.\n(^٣) ورد بهامش الأصل: ويجوز الفتح، لغتان في \"الصحاح\" [\"الصحاح\" ٦/ ٢١٥٧].\n(^٤) \"المستدرك\" ٢/ ٣٦٦ - ٣٦٧.\n(^٥) سلف برقم (٦٤٤) كتاب: الأذان، باب: وجوب صلاة الجماعة، من حديث أبي هريرة.","vol":"22","page":555},{"text":"<span data-type='title' id=toc-2751>١٣ - [باب] قوله: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ [الإسراء: ٨٥]</span>\n٤٧٢١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: بَيْنَا أَنَا مَعَ النَّبِيِّ - ﷺ - فِي حَرْثٍ وَهْوَ مُتَّكِئٌ عَلَى عَسِيبٍ إِذْ مَرَّ الْيَهُودُ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ، فَقَالَ: مَا رَابَكُمْ إِلَيْهِ، وَقَالَ بَعْضُهُمْ: لَا يَسْتَقْبِلُكُمْ بِشَيْءٍ تَكْرَهُونَهُ فَقَالُوا: سَلُوهُ. فَسَأَلُوهُ عَنِ الرُّوحِ فَأَمْسَكَ النَّبِيُّ - ﷺ - فَلَمْ يَرُدَّ عَلَيْهِمْ شَيْئًا، فَعَلِمْتُ أَنَّهُ يُوحَى إِلَيْهِ، فَقُمْتُ مَقَامِي، فَلَمَّا نَزَلَ الْوَحْيُ قَالَ: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلاَّ قَلِيلًا (٨٥)﴾ [الإسراء: ٨٥]. [انظر: ١٢٥ - مسلم: ٢٧٩٤ - فتح: ٨/ ٤٠١]\nذكر فيه حديث ابن مسعود - ﵁ -: بَيْنَا أَنَا مَعَ النَّبِيِّ - ﷺ - فِي حَرْثٍ وَهْوَ مُتَّكِئٌ على عَسِيبٍ إِذْ مَرَّ به اليَهُودُ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ، فَقَالَ مَا رَابَكُمْ إِلَيْهِ، وَقَالَ بَعْضُهُمْ: لَا يَسْتَقْبِلُكُمْ بِشَيْءٍ تَكْرَهُونَهُ فَقَالُوا: سَلُوهُ. فَسَأَلُوهُ عَنِ الرُّوحِ، فَأَمْسَكَ النَّبِيُّ - ﷺ - فَلَمْ يَرُدَّ عَلَيْهِمْ شَيْئًا، فَعَلِمْتُ أَنَّهُ يُوحَى إِلَيْهِ، فَقُمْتُ مَقَامِي، فَلَمَّا نَزَلَ الوَحْيُ قَالَ: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا (٨٥)﴾ [الإسراء: ٨٥].\nهذا الحديث سلف في العلم، ويأتي في التوحيد والاعتصام (^١)، وأخرجه الترمذي بإسناد صحيح عن ابن عباس قال: قالت قريش لليهود: أعطونا شيئًا نسأل عنه هذا الرجل. فقالوا سلوه عن الروح،\n_________\n(^١) سيأتي برقم (٧٢٩٧)، (٧٤٥٦).","vol":"22","page":556},{"text":"فنزلت (^١)، ولابن مردويه عنه: قالت اليهود لرسول الله - ﷺ -: أخبرنا عن الروح وكيف تعذب، وإنما هي من الله، ولم يكن نزل عليه فيه شيء فجاءه جبريل بهذِه الآية (^٢).\nقال ابن عباس في هذِه الآية: لا تزيدوا عليها ولكن قولوا كما قال الله ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ (^٣) وعند ابن منده من حديث السدي عن أبي مالك، عن ابن عباس ﵄ قال: بعثت قريش عقبة بن أبي معيط وعبد الله بن أمية بن المغيرة إلى يهود المدينة، يسألونهم عن رسول الله - ﷺ - الحديث. وفيه: هو من أمر الله بقول الله، هو خَلْق مِن خَلْق الله، ليس هو شيء من الله، وفي حديث مجاهد عنه: الروح أمر من أمر الله، وخلق من خلقه (صورته) (^٤) صورة بني آدم، وما ينزل ملك من السماء إلا ومعه واحد من الروح (^٥).\nإذا تقرر ذلك فالحرث بحاء مهملة وثاء مثلثة، وهو موضع الزرع، وذكره في كتاب العلم وبخاء معجمة وباء موحدة، والخاء مكسورة والراء مفتوحة كما ضبطه بهما القاضي عياض وصححهما (^٦)، وتميم تقول بفتح الخاء والأول أصوب كما نقله النووي عن العلماء، ويجوز أن يكون الموضع فيه الوصفان (^٧).\n_________\n(^١) الترمذي (٣١٤٠).\n(^٢) عزاه له السيوطي في \"الدر\" ٤/ ٣٦١.\n(^٣) أورده السيوطي في \"الدر\" ٤/ ٣٦٢ وعزاه لابن أبي حاتم وابن مردويه.\n(^٤) في الأصل: (صورة) وفي الهامش: لعله صورته.\n(^٥) انظر: \"معاني القرآن\" للنحاس ٤/ ٥٣، \"زاد المسير\" ٥/ ٨٢، \"الروح\" لابن القيم ص ٢٣٩، \"تفسير ابن كثير\" ١٤/ ٢٣٥.\n(^٦) \"مشارق الأنوار\" ١/ ٢٣١.\n(^٧) \"صحيح مسلم بشرح النووي\" ١٧/ ١٣٧.","vol":"22","page":557},{"text":"والعسيب: لعله أراد القضيب، قال ابن فارس: عسبان النخل كالقضبان لغيره (^١).\nوقوله: (ما رابكم إليه) قال الخطابي: كذا تقوله العامة، وإنما هو ما إربكم إليه. أي: ما حاجتكم (^٢).\nووقع في رواية أبي الحسن بالمثناة تحت بدل الباء الموحدة، وقد أسلفنا فيما مضى أن العلماء اختلفوا في الروح اختلافًا منتشرًا، وأن الكلام فيه مما يغمض ويدق، قال الأشعري: هو النفس الداخل، وقيل: هو جسم لطيف مشارك الأجسام الظاهرة والأعضاء الظاهرة، وقال بعضهم: لا يعلمها إلا الله. والجمهور على أنها معلومة، فقيل: الدم وليس في الآية دليل على أنها لا تعلم ولا أنه - ﵇ - لم يكن يعلمها، وإنما أجاب بما في الآية الكريمة؛ لأنه كان عند اليهود إن أجاب بتفسير الروح فليس بشيء.\nوأفرد ابن منده الحافظ كتابًا في معرفة الروح والنفس وقال: اختلف في معرفة الأرواح ومحلها من النفس، فمذهب أهل السنة والجماعة أن الأرواح كلها مخلوقة قال - ﷺ -: \"الأرواح جنود مجندة\" (^٣) والجنود المجندة مخلوقة، وقال بعضهم: إنها من أمر الله أخفى الله حقيقتها وعلمها عن خلقه، قال تعالى ﴿قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ وقيل: إنها نور من نوره، وحياة من حياته، وفى الحديث: \"إن الله خلق الخلق في ظلمة ثم ألقى عليها نورًا\" (^٤).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٦٧.\n(^٢) \"أعلام الحديث\" ٣/ ١٨٧٣.\n(^٣) سلف برقم (٣٣٣٦).\n(^٤) رواه الترمذي (٢٦٤٢)، وأحمد ٢/ ١٧٦ والحاكم ١/ ٣٠ - ٣١ كلهم من طريق عبد الله بن الديلمي، عن عبد الله بن عمرو بن العاص مرفوعًا. وقال الترمذي: هذا =","vol":"22","page":558},{"text":"ثم اختلفوا في فناء الأرواح بموت الأبدان والأنفس على قولين (^١): أحدهما: لا تموت ولا تبلى قال - ﵇ -: \"أرواح الشهداء في أجواف طير خضر في الجنة تأكل وتشرب\" (^٢)، وقال: \"يعرج بروح المؤمن إلى السماء فتسجد\".\nوثانيهما: تموت ولا تبلى، وتبلى الأبدان.\nواحتجوا بحديث الصور قالت جماعة: الأرواح على صور الخلق لها أيد وأرجل وسمع وبصر.\nوقال بعضهم: الأرواح تعذب كالأجسام لأخبار فيه. قال تعالى ﴿كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ (٧)﴾ [المطففين: ٧] فيعذبان جميعًا كما ينعمان، لأخبار ثابتة فيه عن الصحابة والتابعين. وغلط من ادعى بعثها مجردة من غير بدن؛ لأنه ترابي، ثم قيل: ينشئ الله لها أجسامًا من الجنة، وما أبعده!!\nوقيل: للمؤمن ثلاثة أرواح، وللكافر والمنافق واحد. وقيل: للأنبياء والصديقين خمسة أرواح، وكله بحكم. وقيل: الروح روحان: اللاهوتية والناسوتية. وقيل: روحانية خلقت من الملكوت، فإذا فنت رجعت إليه. وقيل: إنما تكون نورية روحانية ملكوتية إذا كانت صافية، وقيل: الروح لاهوتية، والنفس أرضية طينية نارية.\nوشر الأقوال تناسخها وانتقالها من جسم إلى جسم، وقال مقاتل في\n_________\n= حديث حسن. وقال الحاكم: هذا حديث صحيح، قد تداوله الأئمة، وقد احتجا بجميع رواته، ثم لم يخرجاه، ولا أعلم له علة. وصححه أيضًا الشيخ أحمد شاكر في تحقيق \"المسند\" (٦٦٤٤)، والألباني في \"الصحيحة\" (١٠٧٦).\n(^١) انظر: \"الروح\" لابن القيم ص ٢٢٧.\n(^٢) رواه الترمذي (١٦٤١) من حديث كعب بن مالك، وقال: هذا حديث حسن صحيح.","vol":"22","page":559},{"text":"قوله: ﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ﴾ [الأنعام: ٦٠] إن الإنسان له حياة وروح ونفس، فإذا نام خرج من نفسه (الذي) (^١) يعقل به الأشياء شعاع وله حبل إلى الجسد لشعاع النفس إلى الأرض، فيرى الرؤيا بالنفس التي خرجت منه وتبقى الحياة والروح في الجسد فيه تتقلب وتتنفس، فإذا حرك رجعت إليه أسرع من طرفة عين، فإذا أراد الله أن يميته في المنام، يميت النفس ويقبض الروح إليها فيموت في منامه، وقال: بالذهن يرى الرؤيا.\nقال مقاتل: فتخرج نفسه إذا نام، فإذا أخذت إلى فوق فرأت رؤيا رجعت النفس فأخبرت الروح، ومخبر الروح القلب فيصبح يعلم أنه رأى رؤيا صالحة يعرف ما رأى في منامه، فتجيء النفس وتجيء الروح وتخبر الروح القلب، فإن نام مستلقيًا على وجهه فرجوع النفس إلى الجسد بمنزلة الشعاع إذا نظر من الكوة، فإن حرك النائم كان أسرع إلى الجسد من الشمس إذا […]، (^٢) الكوة إذا غشيها الغيم أو يسترها شيء.\nثم اختلفوا في معرفة الروح والنفس (^٣)، فقالت طائفة: النفس طيفية\n_________\n(^١) في هامش الأصل: لعله التي. والنفس الروح، والروح تذكر وتؤنث، وفي الحديث: \"ما من نفس منفوسة\"، وفي القرآن: ﴿وَنَفْسٍ وَمَا سَوَّاهَا (٧)﴾ و﴿يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧)﴾.\n(^٢) كلمة غير واضحة بالأصل، وفوقها: كذا.\n(^٣) قال شارح الطحاوية: وأما اختلاف الناس في مسمى النفس والروح، هل هما متغايران، أو مسماهما واحد؟ فالتحقيق أن النفس تطلق على أمور، وكذلك الروح، فيتحد مدلولهما تارة، ويختلف تارة، فالنفس تطلق على الروح، ولكن غالب ما تسمى نفسًا إذا كانت متصلة بالبدن، وأما إذا أخذت مجردة فتسمية الروح أغلب عليها .. \"شرح الطحاوية\" ص ٣٩٤.","vol":"22","page":560},{"text":"نارية، والروح نورية روحانية. وقال بعضهم: الروح لاهوتية والنفس ناسوتية. وقال أهل الأثر: الروح غير النفس. وقولهم النفس بالروح والنفس لا تريد إلا الدنيا والروح تدعو إلى الآخرة وتؤثرها، وقد جعل الهوى تبعا للنفس، فالشيطان مع النفس والهوى، والملك مع العقل والروح.\nوفي \"التمهيد\" من طريق وهب قال: إن الله خلق آدم وجعل نفسًا وروحًا، فمن الروح عفافه وفهمه وحلمه وسخاؤه، ومن النفس شهوته وغضبه ونحو هذا (^١).\nقال السهيلي: هذا معناه صحيح، وسبيلك أن تنظر في كتاب الله أولًا لا إلى الأحاديث التي تنقل مرة على اللفظ ومرة على المعنى، فيقول: قال تعالى: ﴿فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي﴾ [الحجر: ٢٩] ولم يقل: من نفسي، فلا يجوز أن يقال هذا، ولا خفاء فإنه من الفرق في الكلام، وذلك يدل على أن بينهما فرقًا في المعنى. وبعكس هذا ﴿تَعْلَمُ مَا فِي نَفْسِي﴾ [المائدة: ١١٦] ولم يقل: ما في روحي، فلو كانت النفس والروح اسمين بمعنى واحد كالليث والأسد لصح وقوع كل واحد منهما لصاحبه في آي كثيرة، فأين إذن كون الروح والنفس بمعنى واحد لولا الغفلة عن تدبر القرآن؟ ثم أطال الكلام فيه (^٢).\nوأما أبو محمد بن حزم فإنه قال: هما واحد لقوله - ﵇ -: \"أخذ بنفسي الذي أخذ بنفسك\" وأخذ بروحي ذكره أول \"محلاه\" (^٣).\n_________\n(^١) \"التمهيد\" ٥/ ٢٤٣.\n(^٢) \"الروض الأنف\" ٢/ ٦٢ - ٦٣.\n(^٣) \"المحلى\" ١/ ٥ - ٦، وقوله: (أخذ بنفسي ..) إنما هو من قول بلال، وكذلك ذكره في \"المحلى\".","vol":"22","page":561},{"text":"وقال ابن العربي في \"عواصمه\": الروح معقولة، واختلف في النفس فمنهم من جعلها الدم، ومنهم من جعلها معقولة بمنزلة الروح، وقد يعبر بالروح عن القلب والنفس، وعن القلب بهما، وعن النفس بالروح، وعن الروح والحياة بهما، وقد تتعدى هذِه الألفاظ إلى غير العقلاء بل إلى غير الأحياء فتجعل في كل شيء، فيقال لكل شيء قلب ونفس وروح وحياة، واستجازة، وزعم قوم أن الروح استنشاق الهواء، وقال عامة المعتزلة: إنها عرض، وأغرب ابن الراوندي (^١) فقال: إنها جسم لطيف يسكن البدن، وقال بعض الحكماء: إن الله تعالى خلقها من ستة أشياء: من جوهر النور والطب والبقاء والحياة والعلم والعلو، ألا ترى أنه ما دام في الجسد كان نوريًّا، قال الواحدي: والمختار أنه جسم لطيف توجد به الحياة (^٢).\nخاتمة:\nالروح في كتاب الله تنطلق على معان سلفت هناك، ونبه عليها ابن منده أيضا: الرحمة ﴿وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ﴾ [المجادلة: ٢٢] ملك من الملائكة السابعة على صورة الإنسان وجسده كجسد الملائكة ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ [النبأ: ٣٨] جبريل ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣)﴾\n_________\n(^١) هو أبو الحسين أحمد بن يحيى بن إسحاق بن الراوندي، كان معتزليًّا ثم تزندق، وقيل: كان لا يستقر على مذهب ولا نحلة، ويقال: كان غاية في الذكاء، وقد صنف كتبًا كثيرة يطعن فيها على الإسلام.\nقال الحافظ في ترجمته: إنما أوردته لألعنه، توفي إلى لعنة الله في سنة ثمان وتسعين ومائتين.\nانظر: \"وفيات الأعيان\" ١/ ٩٤، \"سير أعلام النبلاء\" ١٤/ ٥٩، \"لسان الميزان\" ١/ ٤٩١ (٩٩٩)\n(^٢) \"الوسيط\" ٣/ ١٢٥.","vol":"22","page":562},{"text":"[الشعراء: ١٩٣] الوحي. ﴿يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ﴾ [النحل: ٢] عيسى روح الله.\nأخرى:\nقال محمد بن نصر المروزي: قد تأول قوم من الزنادقة والروافض في روح آدم ما تأولته النصارى في روح عيسى، وما تأول قوم من أن النور والروح انفعلا من الذات المقدسة، فصارا في المؤمن، فعبد صنف من النصارى عيسى ومريم جميعًا؛ لأن عيسى عندهم روح صار في مريم، قالوا: ثم صار بعد آدم في الوصي بعد، ثم هو في كل نبي ووصيّ، إلى أن صار في علي، ثم في كل وصيٍّ وإمام، يعلم كل شيء ولا يحتاج أن يتعلم من أحد، وروت فرقة من المتعبدة أن الله أيد أولياءه من المؤمنين بأن أسكن روحًا منه قلوبهم، وذلك إذا اشتغلوا بالله وانقطعوا إليه، فهنالك تتصل تلك الروح بربهم، فيعلموا بزعمهم الغيب، وهؤلاء قوم يسمون الفكرية، وهم ضرب من الزنادقة، ولهم كلام تشيع، واحتجوا بقوله: ﴿وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ﴾ ولا خلاف بين المسلمين في أن الأرواح التي في آدم وبنيه وعيسى ومن سواه من بني آدم كلها مخلوقة، الله خلقها وأنشأها ثم أضافها إلى نفسه كما أضاف سائر خلقه، قال تعالى: ﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾ [الجاثية: ١٣] (^١).\nتنبيه:\nجمع ابن التين في الروح في الآية أحد عشر قولًا، فعن ابن عباس: له أحد عشر ألف جناح، وألف وجه يسبح الله إلى يوم القيامة، وقيل:\n_________\n(^١) انظر: \"الروح\" لابن القيم ص ٢٢٧ - ٢٢٨.","vol":"22","page":563},{"text":"هو ملك له تسعون ألف لسان يسبح الله بها ويقدسه، وقيل: هو جبريل، وقيل: هو ملك رجلاه في الأرض السفلى ورأسه عند قائمة العرش، وقيل: هو خلق كخلق بني آدم، له أيد وأرجل، وقيل: عيسى، وقيل: القرآن، وقيل: هو الوحي، وقيل: هو الروح التي تحيا بلا جسد. فسألوه عن كيفية امتزاجه بالجسم واتصال الحياة به، وقيل: هو خلق من خلق الله، لا ينزل ملك إلى الأرض إلا نزل معه، وقيل: -كما في الأصل- لا يعلمه إلا الله، قال: وقيل: هو ملك عظيم، تقوم روحه فتكون صفًّا، وتقوم الملائكة صفًّا، قال تعالى: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ [النبأ: ٣٨].","vol":"22","page":564},{"text":"<span data-type='title' id=toc-2752>١٤ - باب ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠]</span>\n٤٧٢٢ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - فِي قَوْلِهِ تَعَالَى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] قَالَ: نَزَلَتْ وَرَسُولُ اللهِ - ﷺ - مُخْتَفٍ بِمَكَّةَ، كَانَ إِذَا صَلَّى بِأَصْحَابِهِ رَفَعَ صَوْتَهُ بِالْقُرْآنِ فَإِذَا سَمِعَهُ الْمُشْرِكُونَ سَبُّوا الْقُرْآنَ وَمَنْ أَنْزَلَهُ، وَمَنْ جَاءَ بِهِ، فَقَالَ اللهُ تَعَالَى لِنَبِيِّهِ - ﷺ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ [الإسراء: ١١٠] أَيْ: بِقِرَاءَتِكَ، فَيَسْمَعَ الْمُشْرِكُونَ، فَيَسُبُّوا الْقُرْآنَ، ﴿وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] عَنْ أَصْحَابِكَ فَلَا تُسْمِعُهُمْ ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ [الإسراء: ١١٠]. [٧٤٩٠، ٧٥٢٥، ٧٥٤٧ - مسلم: ٤٤٦ - فتح: ٨/ ٤٠٤]\n\n٤٧٢٣ - حَدَّثَنِي طَلْقُ بْنُ غَنَّامٍ، حَدَّثَنَا زَائِدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: أُنْزِلَ ذَلِكَ فِي الدُّعَاءِ. [٦٣٢٧، ٧٥٢٦ - مسلم: ٤٤٧ - فتح: ٨/ ٤٠٥]\nذكر فيه عن ابن عَبَّاسٍ ﵄ أنها نزلت وَرَسُولُ اللهِ - ﷺ - مُخْتَفٍ بِمَكَّةَ، كَانَ إِذَا صَلَّى بِأَصْحَابِهِ رَفَعَ صَوْتَهُ بِالْقُرْآنِ فَإِذَا سَمِعَهُ المُشْرِكُونَ سَبُّوا القُرْآنَ وَمَنْ أَنْزَلَهُ، وَمَنْ جَاءَ بِهِ، فَقَالَ اللهُ تَعَالَى لِنَبِيِّهِ - ﷺ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ [الإسراء: ١١٠] أَيْ: بِقِرَاءَتِكَ، فَيَسْمَعَ المُشْرِكُونَ، فَيَسُبُّوا القُرْآنَ، ﴿وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] عَنْ أَصْحَابِكَ فَلَا تُسْمِعُهُمْ ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ [الإسراء: ١١٠].\nويأتي في التوحيد، وأخرجه مسلم أيضا والنسائي والترمذي (^١).\nثم ذكر عن عَائِشَةَ ﵂ ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ قَالَتْ: أُنْزِلَ ذَلِكَ فِي الدُّعَاءِ.\n_________\n(^١) الترمذي (٣١٤٥)، النسائي ٢/ ١٧٧ - ١٧٨.","vol":"22","page":565},{"text":"أي: فسمت عائشة الصلاة دعاء، قال ابن التين: ولا يكاد يقع ذلك للقراءة، فيقال: إنما قيل صلاة؛ لأنها لا تكون إلا بدعاء، والدعاء صلاة. قلت: لكن أصلها الدعاء.\nوذكر الواحدي في حديث عائشة - ﵂ - كان أعرابي يجهر فيقول: التحيات لله، والصلوات والطيبات، يرفع بها صوته؛ فنزلت هذِه الآية، وقال عبد الله بن شداد: كان أعراب بني تميم إذا سلم رسول الله - ﷺ - من صلاته قالوا: اللهم ارزقنا مالًا وولدًا، ويجهرون؛ فنزلت (^١). وروى ابن مردويه من حديث أشعث عن عكرمة عن ابن عباس ﵄ أنها نزلت في الدعاء (^٢). وعن أبي [السمح] دراج (^٣) عن أنصاري له صحبة مرفوعًا: أنها نزلت في الدعاء (^٤). وعن إبراهيم الهجري، عن أبي عياض، عن أبي هريرة - ﵁ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ نزلت في الدعاء والمسألة (^٥).\nورجح النووي رواية ابن عباس، وقال: إنه الأولى والمختار (^٦)، وقد علمت أنه روي عنه كمقالة عائشة ﵂.\n_________\n(^١) \"أسباب النزول\" ص ٣٠٤ (٥٩٧ - ٥٩٨).\n(^٢) رواه أيضًا الطبري ٨/ ١٦٦ (٢٢٨٠٩) من طريق عباد بن العوام، عن أشعث، به. وعزاه السيوطي في \"الدر\" ٤/ ٣٧٥ لابن أبي شيبة وابن منيع ومحمد بن نصر وابن المنذر وابن مردويه.\n(^٣) في الأصل: (عن أبي دراج)، والصواب ما أثبتناه.\n(^٤) أورده السيوطي في \"الدر\" ٤/ ٣٧٥ وعزاه لسعيد بن منصور والبخاري في \"تاريخه\" وابن المنذر وابن مردويه. وهو في \"التاريخ الكبير\" ٣/ ٢٥٦ (٨٨٢).\n(^٥) رواه الطبري ٨/ ١٦٧ (٢٢٨١٢) من طريق سفيان، عن إبراهيم الهجري، عن أبي عياض قال: نزلت في الدعاء.\n(^٦) \"صحيح مسلم بشرح النووي\" ٤/ ١٦٥.","vol":"22","page":566},{"text":"<span data-type='title' id=toc-2753>(١٨) ومن سورة الكَهْفِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿تَقْرِضُهُمْ﴾ تَتْرُكُهُمْ، ﴿وَكَانَ لَهُ ثَمَرٌ﴾ ذَهَبٌ وَفِضَّةٌ. وَقَالَ غَيْرُهُ: جَمَاعَةُ الثَّمَرِ. ﴿بَاخِعٌ﴾ مُهْلِكٌ ﴿أَسِفًا﴾ نَدَمًا. الكَهْفُ: الفَتْحُ فِي الجَبَلِ. وَالرَّقِيمُ: الكِتَابُ، مَرْقُومٌ مَكْتُوبٌ مِنَ الرَّقْمِ. ﴿وَرَبَطْنَا عَلَى قُلُوبِهِمْ﴾ أَلْهَمْنَاهُمْ صَبْرًا. ﴿لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا﴾. ﴿شَطَطًا﴾ إِفْرَاطًا. ﴿بِالْوَصِيدِ﴾ الفِنَاءُ جَمْعُهُ وَصَائِدُ وَوُصُدٌ وَيُقَالُ: الوَصِيدُ البَابُ. ﴿مُؤْصَدَةٌ﴾ مُطْبَقَة آصَدَ البَابَ وَأَوْصَدَ ﴿بَعَثْنَاهُمْ﴾ أَحْيَيْنَاهُمْ\n﴿أَزْكَى﴾ أَكْثَرُ، وَيُقَالُ: أَحَلُّ، وَيُقَالُ: أَكْثَرُ ريعًا. قَالَ ابن عَبَّاسٍ: ﴿أُكُلَهَا وَلَمْ تَظْلِمْ﴾ لَمْ تَنْقُصْ. وَقَالَ سَعِيدٌ عَنِ ابن عَبَّاسٍ: الرَّقِيمُ اللَّوْحُ مِنْ رَصَاصٍ، كَتَبَ عَامِلُهُمْ أَسْمَاءَهُمْ ثُمَّ طَرَحَهُ فِي خِزَانَتِهِ، فَضَرَبَ اللهُ عَلَى آذَانِهِمْ فَنَامُوا. وَقَالَ غَيْرُهُ: وَأَلَتْ تَئِلُ تَنْجُو. وَقَالَ مُجَاهِدٌ: ﴿مَوْئِلًا﴾ مَحْرِزًا ﴿لَا يَسْتَطِيعُونَ سَمْعًا﴾ لَا يَعْقِلُونَ.\nهي مكية إلا قوله: ﴿وَاصْبِرْ نَفْسَكَ﴾ [الكهف: ٢٨] فإنها مدنية، وقال مقاتل: إلا ثلاث آيات. قال السخاوي: ونزلت قبل النحل و(بعد) (^١) الغاشية (^٢)، وفي أفراد مسلم من حديث أبي الدرداء مرفوعًا: \"من حفظ عشر آيات من سورة الكهف عصم من الدجال\" وفي لفظ: \"من\n_________\n(^١) في الأصل: قبل.\n(^٢) \"جمال القراء\" ص ٨.","vol":"22","page":567},{"text":"آخر الكهف\" (^١) وغريب من الحاكم استدراكه عليه (^٢) وهو فيه، وفي الترمذي مصححًا: \"من قرأ ثلاث آيات من أول الكهف عصم من فتنة الدجال\" (^٣) نعم صحح الحاكم إسناد حديث أبي سعيد مرفوعًا: \"من قرأسورة الكهف في يوم الجمعة أضاء له من النور ما بين الجمعتين\" (^٤).\n(ص) (قَالَ مُجَاهِدٌ: ﴿تَقْرِضُهُمْ﴾: تَتْرُكُهُمْ) هذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه (^٥) كما سلف في أحاديث الأنبياء.\n(ص) (﴿وَكَانَ لَهُ ثَمَرٌ﴾: ذَهَبٌ وَفِضَّةٌ) هو من تفسير قول مجاهد (^٦)، وقد أخرجه ابن عيينة في \"تفسيره\" عن ابن جريج عن يزيد: بضم الثاء والميم (^٧)، قال: وكل ما في القرآن من ثمر فهو المال، وقيل: الثمر: الشجر، وقال أبو عمران الجوني: الثمر: أنواع المال.\n(ص) (وَقَالَ غَيْرُهُ: جَمَاعَةُ الثَّمَرِ) هو قول ابن عباس، كما أخرجه ابن المنذر من حديث قتادة عنه (^٨)، ومراده أنه قد جمع ثمرة على ثمار ثم جمع ثمار على ثمر.\n_________\n(^١) \"صحيح مسلم\" (٨٩) كتاب: صلاة المسافرين وقصرها، باب: فضل سورة الكهف وآية الكرسي.\n(^٢) \"المستدرك\" ٢/ ٣٦٨.\n(^٣) الترمذي (٢٨٨٦).\n(^٤) \"المستدرك\" ٢/ ٣٦٨.\n(^٥) أورده السيوطي في \"الدر\" ٤/ ٣٩١ وعزاه لابن أبى شيبة، وابن المنذر، وابن أبي حاتم.\n(^٦) رواه الطبري ٨/ ٢٢٢ (٢٣٠٥٦).\n(^٧) قرأها عاصم بفتح الثاء والميم، وأبو عمرو بضم الثاء وإسكان الميم، وقرأ باقي السبعة بضم الثاء والميم. انظر \"الكشف\" لمكي ٢/ ٥٩.\n(^٨) رواه الطبري ٨/ ٢٢٣ (٢٣٠٥٨) من طريق قتادة، عن ابن عباس قال: يعني أنواع المال، وزاد السيوطي عزوه في \"الدر\" ٤/ ٤٠٣ لأبي عبيد وابن المنذر وابن أبي حاتم.","vol":"22","page":568},{"text":"(ص) [﴿بَاخِعٌ﴾] (^١) مهلك [أسَفًا] نَدَمًا.\nالكَهْفُ: الفَتْحُ فِي الجَبَلِ. وَالرَّقِيمُ: الكِتَابُ، مَكْتُوبٌ مِنَ الرَّقْمِ ﴿أَمَدًا﴾: غاية ﴿وَرَبَطْنَا عَلَى قُلُوبِهِمْ﴾: أَلْهَمْنَاهُمْ صَبْرًا ﴿لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا﴾. ﴿شَطَطًا﴾: إِفْرَاطًا ﴿مِرْفَقًا﴾: كل شيء ارتفقت به، ﴿تَزَاوَرُ﴾: تميل من الزور، والأزور: الأميل، ﴿فَجْوَةٍ﴾: متسع، والجمع: فجوات وفجاء، كقولك ركوة وركاء. ﴿بِالْوَصِيدِ﴾: الفِنَاءُ، جَمْعُهُ: وَصَائِدُ وَوُصُدٌ وَيُقَالُ: الوَصِيدُ: البَابُ. مُوصَدَةٌ: مُطْبَقَةٌ، آصَدَ البَابَ وَأَوْصَدَ، ﴿بَعَثْنَاهُمْ﴾ أَحْيَيْنَاهُمْ، ﴿أَزْكَى﴾: أَحَلُّ، وَيُقَالُ: أَكْثَرُ ريعًا.\nقَالَ ابن عَبَّاسٍ ﴿أُكُلَهَا وَلَمْ تَظْلِمْ﴾: لَمْ تَنْقُصْ. وَقَالَ سَعِيدٌ عَنِ ابن عَبَّاسٍ: الرَّقِيمُ اللَّوْحُ مِنْ رَصَاصٍ، كَتَبَ عَامِلُهُمْ أَسْمَاءَهُمْ ثمَّ طَرَحَهُ فِي خِزَانَتِهِ، فَضَرَبَ اللهُ على آذَانِهِمْ فَنَامُوا ﴿مَّوْبِقًا﴾: مهلكًا. وَقَالَ غَيْرُهُ: وَأَلَ يَئِلُ: يَنْجُو. وَقَالَ مُجَاهِدٌ: ﴿مَوْئِلًا﴾: مَحْرِزًا ﴿لَا يَسْتَطِيعُونَ سَمْعًا﴾: لَا يَعْقِلُونَ).\nالشرح:\nهذِه الألفاظ سلف أكثرها في باب: ﴿أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ﴾ في أواخر: أحاديث الأنبياء. وقول: ابن عباس: (﴿وَلَمْ تَظْلِمْ﴾: لم تنقص) أخرجه ابن أبي حاتم من حديث عطاء عنه (^٢)، وأثر سعيد عنه في الرقيم، أخرجه ابن المنذر بلفظ: إن الفتية طلبوا فلم يجدوهم، فرفع ذلك إلى الملك فقال: ليكونن لهؤلاء شأن. فدعا بلوح من رصاص فكتب أسماءهم فيه وطرحه في خزائنه. قال: والرقيم: هو اللوح الذي كتبوا فيه.\n_________\n(^١) ساقطة من الأصل.\n(^٢) أورده السيوطي في \"الدر\" ٤/ ٤٠٣ وعزاه لابن أبي حاتم، وابن المنذر.","vol":"22","page":569},{"text":"وروى ابن مردويه من حديث قيس، عن سماك، عن عكرمة قال: ما في القرآن شيء إلا وأنا أعلمه إلا أربعة أحرف: ﴿وَالرَّقِيمِ﴾ فإني لا أدري ما هو، وسألت عنه كعبًا، فقال: هو القرية التي خرجوا منها .. الحديث، وعند السهيلي: ﴿وَاَلرَّقِيمِ﴾: اسم كلبهم، وقيل: اسم علم للوادي (^١)، وقول مجاهد: ﴿مَوْئِلًا﴾ محرزًا أخرجه سفيان، عن ابن جريج، عنه (^٢).\n_________\n(^١) انظر: \"تفسير مبهمات القرآن\" للبلنسي ٢/ ١٤١ - ١٤٢، و\"الروض الأنف\" ٢/ ٥٤.\n(^٢) رواه الطبري ٨/ ٢٤٤ (٢٣١٦١) عن حجاج، عن ابن جريج، به.","vol":"22","page":570},{"text":"<span data-type='title' id=toc-2754>١ - [باب] قوله: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ [الكهف: ٥٤]\n٤٧٢٤ </span>- حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ حُسَيْنٍ أَنَّ حُسَيْنَ بْنَ عَلِيٍّ أَخْبَرَهُ، عَنْ عَلِيٍّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - طَرَقَهُ وَفَاطِمَةَ قَالَ: «أَلَا تُصَلِّيَانِ؟».\n﴿رَجْمًا بِالْغَيْبِ﴾ [الكهف: ٢٢] لَمْ يَسْتَبِنْ. ﴿فُرُطًا﴾ [الكهف: ٢٨] نَدَمًا ﴿سُرَادِقُهَا﴾ [الكهف: ٢٩] مِثْلُ السُّرَادِقِ، وَالْحُجْرَةِ الَّتِي تُطِيفُ بِالْفَسَاطِيطِ، ﴿يُحَاوِرُهُ﴾ [الكهف: ٣٧] مِنَ الْمُحَاوَرَةِ ﴿لَكِنَّا هُوَ اللهُ رَبِّي﴾ [الكهف: ٣٨] أَيْ: لَكِنْ أَنَا هُوَ اللهُ رَبِّي، ثُمَّ حَذَفَ الأَلِفَ وَأَدْغَمَ إِحْدَى النُّونَيْنِ فِي الأُخْرَى. ﴿زَلَقًا﴾ [الكهف: ٤٠] لَا يَثْبُتُ فِيهِ قَدَمٌ. ﴿هُنَالِكَ الْوَلَايَةُ﴾ [الكهف: ٤٤]: مَصْدَرُ الْوَلِيِّ. ﴿عُقْبًا﴾ [الكهف: ٤٤]: عَاقِبَةٌ وَعُقْبَى وَعُقْبَةٌ وَاحِدٌ، وَهْيَ الآخِرَةُ قِبَلًا ﴿قُبُلًا﴾ [الكهف: ٥٥] وَقَبَلًا: اسْتِئْنَافًا ﴿لِيُدْحِضُوا﴾ [الكهف: ٥٦] لِيُزِيلُوا، الدَّحْضُ الزَّلَقُ.\nساق فيه حديث صَالِحِ، عَنِ ابن شِهَاب قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ الحسين أَنَّ حُسَيْنَ بْنَ عَلِيٍّ أَخْبَرَهُ، عَنْ علِيٍّ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - طَرَقَهُ وَفَاطِمَةَ فقَالَ: \"أَلَا تُصَلِّيَانِ؟ \".\nسلف أطول من هذا في الصلاة، في باب: التحريض على صلاة الليل من حديث شعيب عن الزهري، وفيه الاستشهاد بهذِه الآية، وكأنه أحاله عليه، ويأتي في الاعتصام والتوحيد (^١).\n_________\n(^١) سلف برقم (١١٢٧)، وسيأتي برقم (٧٣٤٧)، (٧٤٦٥).","vol":"22","page":571},{"text":"قال الدارقطني: رواه الليث، عن عقيل، عن الزهري، عن علي بن حسين، عن الحسين، فلما نبه على الصواب رجع. ورواه معمر، عن الزهري، عن علي مرسلًا، وكذلك رواه مسعر، عن عتبة بن قيس، عن علي (^١).\nقال ابن أبي شيبة: أصح الأسانيد كلها الزهري، عن علي بن حسين، عن أبيه، عن علي بن أبي طالب (^٢).\nومعنى (طرقه): أتاه ليلًا كما سلف هناك، واحتج بهذا الحديث من قال: الآية عامة، على من قال: المراد هنا بالإنسان: الكفار خاصة.\n(ص) (﴿رَجْمًا بِالْغَيْبِ﴾ لَمْ يَسْتَبِنْ) سلف في الباب المشار إليه قريبًا.\n(ص) (﴿أَعْثَرْنَا﴾: أظهرنا)، أي: واطلعنا عليهم.\n(﴿فُرُطًا﴾: نَدَمًا) قلت: وقيل: أشراطًا، وقال مجاهد: ضياعًا (^٣).\nوقال السدي: هلاكًا، وأفرط فرطًا: تهاون به، أصله من التفريط، وهو تقديم العجز، ومن قدم العجز في أمره أضاعه وأهلكه (^٤)، وقال الفراء: متروكًا، تركت فيه الطاعة، قيل: هو عيينة بن حصن، قال: أنا أشرف مضر وأجلها (^٥).\n(ص) (﴿سُرَادِقُهَا﴾: مِثْلُ السُّرَادِقِ، وَالْحُجْرَةِ التِي تُطِيفُ\n_________\n(^١) \"علل الدارقطني\" ٣/ ٩٨ - ١٠٠.\n(^٢) رواه ابن عساكر في \"تاريخ دمشق\" ٤١/ ٣٧٥ - ٣٧٦ من طريق أبو عبد الله الحاكم، عن أبي بكر بن أبي دارم يحكي عن بعض شيوخه، عن أبي بكر بن أبي شيبة. وذكره أيضًا المزي في \"تهذيب الكمال\" ٢٠/ ٣٨٨.\n(^٣) رواه الطبري في \"تفسيره\" ٨/ ٢١٥ - ٢١٦ (٢٣٠٢٤).\n(^٤) انظر: \"تفسير الوسيط\" ٣/ ١٤٦.\n(^٥) \"معاني القرآن\" ٢/ ١٤٠.","vol":"22","page":572},{"text":"بِالْفَسَاطِيطِ) قلت: فهو كل ما أحاط بالشيء واشتمل عليه من ثوب أو حائط، وقيل: أراد به الدخان الذي يحيط بالكفار يوم القيامة.\n(ص) (﴿يُحَاوِرُهُ﴾ مِنَ المُحَاوَرَةِ) أي: يراجعه الكلام.\n(ص) (﴿لَكِنَّا هُوَ اللهُ رَبِّي﴾ أَيْ: لكن أَنَا هُوَ اللهُ رَبِّي، ثُمَّ حَذَفَ الأَلِفَ وَأَدْغَمَ إِحْدى النُّونَيْنِ فِي الأُخْرى) هو كما قال، ومن قرأ بإثبات ألف أنا فإنه أثبت الألف في الوصل كما تثبت في الوقف على لغة من يقول: أنا قمت (^١)، وهو غير مختارٍ في القراءة (^٢).\n(ص) (﴿زَلَقًا﴾ لَا يَثْبُتُ فِيهِ قَدَمٌ) قلت: أو لا ثبات فيه، والزلق: المكان الزلقة، والمعنى: أنها تصير جرداء لا نبات فيها.\n(ص) (﴿هُنَالِكَ الْوَلَايَةُ﴾: مَصْدَرُ الوَلِيِّ) سلف في البقرة الكلام عليه، وقرئ بالفتح وبالكسر (^٣)، والوجه الفتح، وعليه أكثر القراء؛ لأن الكسر الإمارة، والمراد هنا: (التولية) (^٤)، أي: يومئذ يتولون الله ويتبرءون مما كانوا يعبدونه.\n(ص) (﴿عُقْبًا﴾: عَاقِبَةٌ وَعُقْبَى وَعُقْبَةٌ وَاحِدٌ، وَهو الآخِرَةُ) أي: خير عقب الطاعة وإثابة، ثم حذف المضاف إليه.\n(ص) (﴿قُبُلًا﴾ وَقَبَلًا: اسْتِئْنَافًا) قال ابن التين: ما أعرف استئنافا، إنما هو استثقالًا، وهو يعود على الآخر منهما بفتح القاف والباء. وقال\n_________\n(^١) قرأها كذلك ابن عامر. انظر: \"الحجة\" للفارسي ٥/ ١٤٥، \"الكشف\" لمكي ٢/ ٦١.\n(^٢) انظر \"تفسير الوسيط\" ٣/ ١٤٩.\n(^٣) قرأها حمزة والكسائي بكسر الواو، والباقون بفتحها. انظر: \"الحجة\" ٥/ ١٤٩، \"الكشف\" ٢/ ٦٢.\n(^٤) في الأصل: (التونيه) غير منقوطة، ولعل الصواب ما أثبتناه.","vol":"22","page":573},{"text":"مجاهد: فجأة (^١)، وقال الكسائي: عيانًا، وأكثر أهل اللغة على الضم فيهما جمع قبيل، أي: أبوابًا وضروبًا، وقيل: معناه: تقابلهم، كما جاء من قبل. ومعنى قبلًا: استئنافًا، كما قال في الأصل: بفتح القاف والباء، يقال: لا أكلمك إلى عشرين ذي قبل.\n(ص) (﴿لِيُدْحِضُوا﴾: لِيُزِيلُوا، الدَّحْضُ: الزَّلَقُ) أي: ليبطلوا ما جاء به محمد - ﷺ -، يقال: دحضت حجته إذا بطلت، وأدحضت حجته إذا أبطلتها.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٨/ ٢٤٢ (٢٣١٥٦).","vol":"22","page":574},{"text":"<span data-type='title' id=toc-2755>٢ - [باب] قوله: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا (٦٠)﴾ [الكهف: ٦٠]</span>\nزَمَانًا، وَجَمْعُهُ: أَحْقَابٌ.\n\n٤٧٢٥ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ قُلْتُ لاِبْنِ عَبَّاسٍ: إِنَّ نَوْفًا الْبَكَالِيَّ يَزْعُمُ أَنَّ مُوسَى صَاحِبَ الْخَضِرِ لَيْسَ هُوَ مُوسَى صَاحِبَ بَنِي إِسْرَائِيلَ. فَقَالَ ابْنُ عَبَّاسٍ: كَذَبَ عَدُوُّ اللهِ حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ مُوسَى قَامَ خَطِيبًا فِي بَنِي إِسْرَائِيلَ فَسُئِلَ: أَيُّ النَّاسِ أَعْلَمُ؟ فَقَالَ: أَنَا. فَعَتَبَ اللهُ عَلَيْهِ؛ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ، فَأَوْحَى اللهُ إِلَيْهِ: إِنَّ لِي عَبْدًا بِمَجْمَعِ الْبَحْرَيْنِ، هُوَ أَعْلَمُ مِنْكَ. قَالَ مُوسَى: يَا رَبِّ، فَكَيْفَ لِي بِهِ؟ قَالَ: تَأْخُذُ مَعَكَ حُوتًا فَتَجْعَلُهُ فِي مِكْتَلٍ، فَحَيْثُمَا فَقَدْتَ الْحُوتَ فَهْوَ ثَمَّ، فَأَخَذَ حُوتًا فَجَعَلَهُ فِي مِكْتَلٍ ثُمَّ انْطَلَقَ، وَانْطَلَقَ مَعَهُ بِفَتَاهُ يُوشَعَ بْنِ نُونٍ، حَتَّى إِذَا أَتَيَا الصَّخْرَةَ وَضَعَا رُءُوسَهُمَا فَنَامَا، وَاضْطَرَبَ الْحُوتُ فِي الْمِكْتَلِ، فَخَرَجَ مِنْهُ، فَسَقَطَ فِي الْبَحْرِ، فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا، وَأَمْسَكَ اللهُ عَنِ الْحُوتِ جِرْيَةَ الْمَاءِ فَصَارَ عَلَيْهِ مِثْلَ الطَّاقِ، فَلَمَّا اسْتَيْقَظَ، نَسِيَ صَاحِبُهُ أَنْ يُخْبِرَهُ بِالْحُوتِ، فَانْطَلَقَا بَقِيَّةَ يَوْمِهِمَا وَلَيْلَتَهُمَا، حَتَّى إِذَا كَانَ مِنَ الْغَدِ قَالَ مُوسَى لِفَتَاهُ ﴿آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا﴾ [الكهف: ٦٢] قَالَ: وَلَمْ يَجِدْ مُوسَى النَّصَبَ حَتَّى جَاوَزَ الْمَكَانَ الَّذِي أَمَرَ اللهُ بِهِ. فَقَالَ لَهُ فَتَاهُ: ﴿أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهِ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ، وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا﴾ قَالَ: فَكَانَ لِلْحُوتِ سَرَبًا وَلِمُوسَى وَلِفَتَاهُ عَجَبًا فَقَالَ مُوسَى: ﴿قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا (٦٤)﴾ [الكهف: ٦٤] قَالَ: رَجَعَا يَقُصَّانِ آثَارَهُمَا حَتَّى انْتَهَيَا إِلَى","vol":"22","page":575},{"text":"الصَّخْرَةِ، فَإِذَا رَجُلٌ مُسَجًّى ثَوْبًا، فَسَلَّمَ عَلَيْهِ مُوسَى. فَقَالَ الخَضِرُ: وَأَنَّى بِأَرْضِكَ السَّلَامُ؟ قَالَ: أَنَا مُوسَى. قَالَ: مُوسَى بَني إِسْرَائِيلَ؟ قَالَ: نَعَمْ، أتيْتُكَ لِتُعَلِّمَني مِمَّا عُلِّمْتَ رَشَدًا. قَالَ: ﴿إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا﴾ [الكهف: ٦٧]، يَا مُوسَى إِنِّي على عِلْمِ مِنْ عِلْمِ اللهِ عَلَّمَنِيهِ لَا تَعْلَمُهُ أَنْتَ، وَأَنْتَ على عِلْمِ مِنْ عِلْمِ اللهِ عَلَّمَكَ اللهُ لَا أَعْلَمُهُ. فَقَالَ مُوسَى: ﴿سَتَجِدُنِي إِنْ شَاءَ اللهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا﴾ [الكهف: ٦٩]. فَقَالَ لَهُ الخَضِرُ: ﴿فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا﴾ [الكهف: ٧٠]، فَانْطَلَقَا يَمْشِيَانِ على سَاحِلِ البَحْرِ، فَمَرَّتْ سَفِينَةٌ فَكَلَّمُوهُمْ أَنْ يَحْمِلُوهُمْ، فَعَرَفُوا الخَضِرَ، فَحَمَلُوهُ بِغَيْرِ نَوْلٍ، فَلَمَّا رَكبَا فِي السَّفِينَةِ لَمْ يَفْجَأْ إِلَّا وَالْخَضِرُ قَدْ قَلَعَ لَوْحًا مِنْ أَلْوَاحِ السَّفِينَةِ بِالْقَدُومِ. فَقَالَ لَهُ مُوسَى قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ، عَمَدْتَ إلى سَفِينَتِهِمْ ﴿أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا﴾ [الكهف: ٧١]. قَالَ: ﴿أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا﴾ [الكهف: ٧٢]. قَالَ: ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا﴾ [الكهف: ٧٣]. قَالَ: وَقَالَ رَسُولُ اللهِ - ﷺ -: \"وَكَانَتِ الأُولَى مِنْ مُوسَى نِسْيَانًا\" قَالَ: \"وَجَاءَ عُصْفُورٌ فَوَقَعَ على حَرْفِ السَّفِينَةِ فَنَقَرَ فِي البَحْرِ نَقْرَةً، فَقَالَ لَهُ الخَضِرُ: مَا عِلْمِي وَعِلْمُكَ مِنْ عِلْمِ اللهِ إِلَّا مِثْلُ مَا نَقَصَ هذا العُصْفُورُ مِنْ هذا البَحْرِ. ثُمَّ خَرَجَا مِنَ السَّفِينَةِ، فَبَيْنَا هُمَا يَمْشِيَانِ عَلَى السَّاحِلِ، إِذْ أَبْصَرَ الخَضِرُ غُلَامًا يَلْعَبُ مَعَ الغِلْمَانِ، فَأَخَذَ الخَضِرُ رَأْسَهُ بِيَدِهِ فَاقْتَلَعَهُ بِيَدِهِ فَقَتَلَهُ. فَقَالَ لَهُ مُوسَى: ﴿وَلَا أَعْصِي لَكَ أَمْرًا (٦٩) قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا (٧٠) فَانْطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا (٧١) قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٢) قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا (٧٣) فَانْطَلَقَا حَتَّى إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا (٧٤) قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥)﴾ [الكهف: ٦٩ - ٧٥] قَالَ:","vol":"22","page":576},{"text":"وهذا أَشَدُّ مِنَ الأُولَى، قَالَ: ﴿قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا﴾ [الكهف: ٧٦] ﴿فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٧]-قَالَ مَائِلٌ- فَقَامَ الخَضِرُ ﴿فَأَقَامَهُ﴾ [الكهف: ٧٧] بِيَدِهِ. فَقَالَ مُوسَى: قَوْمٌ أَتَيْنَاهُمْ فَلَمْ يُطْعِمُونَا، وَلَمْ يُضَيِّفُونَا، ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ [الكهف: ٧٧]. قَالَ: ﴿هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ﴾ [الكهف: ٧٨] إلى قَوْلِهِ: ﴿ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا﴾ [الكهف: ٨٢]. فَقَالَ رَسولُ اللهِ - ﷺ -: \"وَدِدْنَا أَنَّ مُوسَى كَانَ صَبَرَ حَتَّى يَقُصَّ اللهُ عَلَيْنَا مِنْ خَبَرِهِمَا\".\nقَالَ سَعِيدُ بْنُ جُبَيْرٍ: فَكَانَ ابن عَبَّاسٍ يَقْرَأُ: وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا، وَكَانَ يَقْرَأُ وَأَمَّا الغُلَأمُ فَكَانَ كَافِرًا وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ. [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح: ٨/ ٤٠٩]\n(﴿حُقُبًا﴾: زمانًا، وجمعه أحقاب)، قلت: هو عند أهل اللغة ثمانون سنة، وقيل: سبعون خريفًا، وقيل: هو دهر أو زمان، كما في الأصل.\nثم ساق البخاري حديث الخضر مع موسى بطوله.\nوقد سلف في العلم، وأحاديث الأنبياء (^١)، و﴿مَجْمَعَ الْبَحْرَيْنِ﴾ قيل: هما بحر الأردن وبحر القلزم، وقيل: بحر المغرب وبحر الزقاق، وقيل غير ذلك كما سلف في كتاب العلم، فهما بحران اجْتمعا بمجمع البحرين، أحدهما أعلم بالظاهر، وهو علم الشرعيات، وهو موسى، والآخر أعلم بالباطن وأسرار الملكوت، وهو الخضر، وفي اسمه أقوال سلفت في العلم، وكذا حاله أيضا فراجعه.\n_________\n(^١) سلف برقم (٣٤٠٠) باب: حديث الخضر مع موسى ﵉.","vol":"22","page":577},{"text":"<span data-type='title' id=toc-2756>٣ - [باب] قَوْلِهِ: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا (٦١)﴾</span> [الكهف:٦١]\n﴿سَرَبًا﴾: مَذْهَبًا، يَسْرُبُ: يَسْلُكُ، وَمِنْهُ ﴿وَسَارِبٌ بِالنَّهَارِ﴾ [الرعد: ١٠]\n\n٤٧٢٦ - حَدَّثَنَا إِبْرَاهِيم بْنُ موسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابن خرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَني يَعْلَى بْنُ مُسْلِمٍ، وَعَمْرو بْنُ دِينَارٍ، عَنْ سَعِيدِ بْنِ جبَيْرٍ -يَزِيدُ أَحَدُهمَا عَلَى صَاحِبِهِ، وَغَيْرَهمَا قَدْ سَمِعْتهُ يُحَدِّثُهُ عَنْ سَعِيدٍ- قَالَ إِنَّا لَعِنْدَ ابن عَبَّاسٍ فِي بَيْتِهِ، إِذْ قَالَ: سَلُوني. قلْت: أَيْ أَبَا عَبَّاسٍ -جَعَلَنِي اللهُ فِدَاكَ- بِالْكوفَةِ رَجل قَاصٌّ يُقَالَ: لَهُ نَوْفٌ، يَزْعُمُ أَنَّهُ لَيْسَ بِمُوسَى بَنِي إِسْرَائِيلَ. أَمَّا عَمْرٌو فَقَالَ لِي: قَالَ: قَدْ كَذَبَ عَدُوُّ اللهِ، وَأَمَّا يَعْلَى فَقَالَ لِي: قَالَ ابن عَبَّاسٍ: حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مُوسَى رَسُولُ اللهِ - ﵇ - قَالَ: ذَكَّرَ النَّاسَ يَوْمًا حتَّى إِذَا فَاضَتِ العُيُونُ، وَرَقَّتِ القُلُوبُ وَلَّى، فَأَدْرَكَهُ رَجُلٌ، فَقَالَ: أَيْ رَسُولَ اللهِ، هَلْ فِي الأَرْضِ أَحَدٌ أَعْلَمُ مِنْكَ؟ قَالَ: لَا. فَعَتَبَ عَلَيْهِ إِذْ لَمْ يَرُدَّ العِلْمَ إلى اللهِ. قِيلَ: بَلَى. قَالَ: أَيْ رَبِّ، فَأَيْنَ؟ قَالَ: بِمَجْمَعِ البَحْرَيْنِ. قَالَ: أَيْ رَبِّ، اجْعَلْ لِي عَلَمًا أَعْلَمُ ذَلِكَ بِهِ\". فَقَالَ لِي عَمْرٌو قَالَ: \"حَيْثُ يُفَارِقُكَ الحُوتُ\". وَقَالَ لِي يَعْلَى قَالَ: \"خُذْ نُونًا مَيِّتًا حَيْثُ يُنْفَخُ فِيهِ الرُّوحُ، فَأَخَذَ حُوتًا فَجَعَلَهُ فِي مِكْتَلٍ، فَقَالَ لِفَتَاهُ: لَا أُكُلِّفُكَ إِلاَّ أَنْ تُخْبِرَنِي بِحَيْثُ يُفَارِقُكَ الحُوتُ. قَالَ مَا كَلَّفْتَ كَثِيرًا، فَذَلِكَ قَوْلُهُ جَلَّ ذِكْرُهُ: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ﴾ [الكهف: ٦٠]: يُوشَعَ بْنِ نُونٍ -لَيْسَتْ عَنْ سَعِيدٍ- قَالَ: فَبَيْنَمَا هُوَ فِي ظِلِّ صَخْرَةٍ فِي مَكَانٍ ثَرْيَانَ، إِذْ تَضَرَّبَ الحُوتُ، وَمُوسَى نَائِمٌ، فَقَالَ فَتَاهُ: لَا أُوقِظُهُ. حَتَى إِذَا اسْتَيْقَظَ نَسِيَ أَنْ يُخْبِرَهُ، وَتَضَرَّبَ الحُوتُ، حتَّى دَخَلَ البَحْرَ فَأَمْسَكَ اللهُ عَنْهُ","vol":"22","page":578},{"text":"جِرْيَةَ البَحْرِ حتَّى كَأَنَّ أَثَرَهُ فِي حَجَرٍ -قَالَ لِي عَمْرٌو هَكَذَا كَأَنَّ أثَرَهُ فِي حَجَرٍ، وَحَلَّقَ بَيْنَ إِبْهَامَيْهِ وَاللَّتَيْنِ تَلِيانِهِمَا- ﴿لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا﴾ [الكهف: ٦٢] قَالَ: قَدْ قَطَعَ اللهُ عَنْكَ النَّصَبَ -لَيْسَتْ هذِه عَنْ سَعِيدٍ- أَخْبَرَهُ، فَرَجَعَا فَوَجَدَا خَضِرًا. قَالَ لِي عُثْمَانُ بْنُ أَبِي سُلَيْمَانَ: على طِنْفِسَةٍ خَضْرَاءَ عَلَى كبِدِ البَحْرِ. قَالَ سَعِيد بْنُ جُبَيْرٍ: مُسَجًّى بِثَوْبِهِ قَدْ جَعَلَ طَرَفَهُ تَحْتَ رِجْلَيْهِ، وَطَرَفَهُ تَحْتَ رَأْسِهِ، فَسَلَّمَ عَلَيْهِ مُوسَى، فَكَشَفَ عَنْ وَجْهِهِ، وَقَالَ: هَلْ بِأَرْضِي مِنْ سَلَامٍ؟ مَنْ أَنْتَ؟ قَالَ: أَنَا مُوسَى. قَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ. قَالَ: فَمَا شَأْنُكَ؟ قَالَ: جِئْتُ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رَشَدًا. قَالَ: أَمَا يَكْفِيكَ أَنَّ التَّوْرَاةَ بِيَدَيْكَ، وَأَنَّ الوَحْيَ يَأْتِيكَ؟ يَا مُوسَى، إِنَّ لِي عِلْمًا لَا يَنْبَغِي لَكَ أَنْ تَعْلَمَهُ، وَإِنَّ لَكَ عِلْمًا لَا يَنْبَغِي لِي أَنْ أَعْلَمَهُ. فَأَخَذَ طَائِرٌ بِمِنْقَارِهِ مِنَ البَحْرِ، وَقَالَ: والله مَا عِلْمِي وَمَا عِلْمُكَ فِي جَنْبِ عِلْمِ اللهِ إِلَّا كَمَا أَخَذَ هذا الطَّائِرُ بِمِنْقَارِهِ مِنَ البَحْرِ. حَتئ إِذَا رَكِبَا فِي السَّفِينَةِ وَجَدَا مَعَابِرَ صِغَارًا تَحْمِلُ أَهْلَ هذا السَّاحِلِ إلى أَهْلِ هذا السَّاحِلِ الآخَرِ عَرَفُوهُ، فَقَالُوا: عَبْدُ اللهِ الصَّالِحُ -قَالَ: قُلْنَا لِسَعِيدٍ: خَضِرٌ؟ قَالَ: نَعَمْ- لَا نَحْمِلُهُ بِأَجْرٍ. فَخَرَقَهَا وَوَتَدَ فِيهَا وَتدًا. قَالَ مُوسَى ﴿أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا﴾ [الكهف: ٧١]-قَالَ مُجَاهِدٌ: مُنْكَرًا- قَالَ: ﴿أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا﴾ [الكهف: ٧٢]-كَانَتِ الأُولَى نِسْيَانًا، وَالْوُسْطَى شَرْطًا، وَالثَّالِثَةُ عَمْدًا- قَالَ: ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا﴾ [الكهف: ٧٣]، ﴿لَقِيَا غُلَامًا فَقَتَلَهُ﴾ [الكهف: ٧٤]- قَالَ يَعْلَى: قَالَ سَعِيدٌ: وَجَدَ غِلْمَانًا يَلْعَبُونَ، فَأَخَذَ غُلَامًا كَافِرًا ظَرِيفًا فَأَضْجَعَهُ، ثُمَّ ذَبَحَهُ بِالسِّكِّينِ. قَالَ: ﴿أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ﴾ [الكهف: ٧٤] لَمْ تَعْمَلْ بِالْحِنْثِ -وَكَانَ ابن عَبَّاسٍ قَرَأَهَا: زَكِيَّةً زَاكِيَةً مُسْلِمَةً. كَقَوْلِكَ: غُلَامَا زَكِيًّا -فَانْطَلَقَا، فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقامَهُ- قَالَ سَعِيدٌ بِيَدِهِ: هَكَذَا، وَرَفَعَ يَدَهُ فَاسْتَقَامَ. قَالَ يَعْلَى: حَسِبْتُ أَنَّ سَعِيدًا قَالَ: قَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ، ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ [الكهف: ٧٧]- قَالَ سَعِيدٌ: أَجْرًا نَأْكُلُهُ. ﴿وَكاَنَ","vol":"22","page":579},{"text":"وَرَآءَهُم﴾ [الكهف: ٧٩]، وَكَانَ أَمَامَهُمْ -قَرَأَهَا ابن عَبَّاسٍ: أَمَامَهُمْ مَلِكُ- يَزْعُمُونَ عَنْ غَيْرِ سَعِيدٍ أَنَّة هُدَدُ بْنُ بُدَدٍ، وَالْغُلَامُ الَمقْتُولُ اْسْمُهُ -يَزْعُمُونَ-: جَيْسُورٌ. ﴿مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا﴾ [الكهف: ٧٩]، فَأَرَدْتُ إِذَا هِيَ مَرَّتْ بِهِ أَنْ يَدَعَهَا لِعَيْبِهَا، فَإِذَا جَاوَزُوا أَصْلَحُوهَا فَانْتَفَعُوا بِهَا، وَمِنْهُمْ مَنْ يَقُولُ: سَدُّوهَا بِقَارُورَةٍ، وَمِنْهُمْ مَنْ يَقُولُ: بِالْقَارِ، كَانَ أَبَوَاهُ مُؤْمِنَيْنِ، وَكَانَ كَافِرًا ﴿فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا﴾ [الكهف: ٨٠]، أَنْ يَحْمِلَهُمَا حُبُّهُ على أَنْ يُتَابِعَاهُ على دِينِهِ فَأَرَدْنَا أَنْ يُبَدِّلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً لِقَوْلِهِ: ﴿أَقَتَلْتَ نَفْسًا زَكِيَّةً﴾ [الكهف: ٧٤] ﴿وَأَقْرَبَ رُحْمًا﴾ [الكهف: ٨١]: هُمَا بِهِ أَرْحَمُ مِنْهُمَا بِالأوَّلِ الذِي قَتَلَ خَضِرٌ، وَزَعَمَ غَيْرُ سَعِيدٍ أَنَّهُمَا أُبْدِلَا جَارِيَةً، وَأَمَّا دَاوُدُ بْن أَبى عَاصِمٍ فَقَالَ عَنْ غَيْرِ وَاحِدٍ: إِنَّهَا جَارِيَةٌ.\n(﴿سَرَبًا﴾: مذهبا، يسرب: يسلك، ومنه: ﴿وَسَارِبٌ بِالنَّهَارِ﴾) سلف قريبا في باب حديث الخضر مع موسى.\nثم ساق قطعة منه وفيه.\n(\"في مكان ثريان\") أي: فيه بلل وندى، نعت المذكر، ونعت المؤنث ثروى، تصغيره ثُريَّا.\nوقوله: ﴿نَسِيَا حُوتَهُمَا﴾ قيل: كان نسيان موسى أن يقدم إلى يوشع شيء في أمر الحوت، ونسيان يوشع أن يخبر بتسربه، لكنه قال بعد أن قال لفتاه: (\"لا أكلفك إلا أن تخبرني بحيث يفارقك الحوت، قال: ما كلفت كثيرًا\")، وقيل: نسبة النسيان إليهما مجازًا كما في العمرين.\nوالطنفسة -بكسر الطاء وفتح الفاء وكسرها- بساط له خمل. و(كبد البحر): وسطه -بفتح الكاف وكسر الباء- ويجوز غير ذلك.\nوقوله: (\"فخرقها ووتد فيها وتدًا\") يقال: وتدت الوتد، أتده وتدًا، والأمر منه تِدْ، والوتد بالكسر والفتح لغة، وكذلك أتود، والقدوم مخففة قال الداودي: الفأس الصغيرة.","vol":"22","page":580},{"text":"وقوله: ﴿إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾ قال مجاهد: أي: بين البحرين (^١)، وقال أبي بن كعب: إفريقية (^٢).\nوادعى بعضهم فيما نقله ابن التين أن في قوله: \"لو صبر حتى يقص علينا من أمرهما\" دلالة أن الخضر قد مات؛ إذ لو كان حَيًّا لمضى واجتمع به، وما ذكره غير لازم، وقراءة ابن عباس (وكان أمامهم ملك) كالتفسير للقراءة المشهورة.\nوقوله: (يزعمون عن غير (سعيد) (^٣) أنه هدد بن بدد، والغلام جيسور) بالجيم كذا للنسفي والجرجاني، وكذا قيده الدارقطني، وعند المروزي بالحاء، وكذا لأبي ذر وابن السكن وعند القابسي: جلبتور، وكذا صححه عبدوس في أصل كتابه، وقال القابسي: في حفظي إنما هو بالنون جنسور (^٤).\nو(زكية) قراءة أهل الكوفة، واختار أبو عمرو (زاكية)، وزعم أن الزكية: التي لم تذنب، وأكثر أهل اللغة على أن معناهما واحد (^٥)، وقد سلف ذلك هناك، وقراءة ابن عباس (زاكية): مسلمة، والأشبه قراءتها بفتح السين واللام؛ لأنه كان كافرًا، وضبط أيضًا بإسكانها.\nو﴿يُرهِقَهُمَا﴾: يلحقهما أو يكلفهما. (وخشينا): علمنا، وقيل: إنه من قول صاحب موسى.\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣٧٨ وهو تفسير قوله تعالى: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا﴾ [الكهف: ٦١]، ورواه كذلك الطبري ٨/ ٢٤٧ (٢٣١٧٩).\n(^٢) انظر: \"معاني القرآن\" للنحاس ٤/ ٢٦٥.\n(^٣) في الأصل: (شعبة)، وهو خدأ، والصواب ما أثبتناه.\n(^٤) ورد بهامش الأصل: الذي أحفظه ورأيته في نسختي (…) حنبتور.\n(^٥) انظر: \"الكشف\" لمكي ٢/ ٦٨.","vol":"22","page":581},{"text":"وقوله: قبل: (قال لي عثمان بن أبي سليمان: على طنفسة خضراء). القائل: (قال لي). هو ابن جريج.\nوقوله: (منهم من يقول: سدوها بقارورة، ومنهم من يقول: بالقار). أما القار: فهو الزفت، والقارورة لعلها فعلولة من ذلك، وإلا فالقارورة واحدة القوارير من الزجاج.\nقول: (وزعم غير سعيد بن جبير أنهما أبدلا جارية، وأما داود بن أبي عاصم، فقال عن غير واحد: إنها جارية) لعل المراد بالغير الكلبي، فإنه قال ذلك بزيادة: فتزوجها نبي فولدت أنبياء، فهدى الله بهم أمة من الأمم، وقيل: ولدت سبعين نبيًّا، وقد سلف ذلك في كتاب العلم، وقيل: ولدت ولدًا صالحًا، وعند مقاتل بلفظ عن رسول الله - ﷺ - أنه قال: \"إن الله أبدلهما غلاما مكان المقتول\". وقوله: (وأما داود بن أبي عاصم) فهو قول ابن جريج أيضًا، قال ابن التين: وقوله: (وزعم\nغير سعيد) الذي في كتب التفسير أن سعيدًا هذا -وهو ابن جبير- قال: أبدلا جارية (^١)، وكذا قال ابن عباس: أبدلا منه جارية ولدت نبيُّا (^٢). قلت: وهو ما قدمته أنا في كتاب العلم.\n_________\n(^١) رواه الطبري ٨/ ٢٦٦ (٣٣٢٤٩).\n(^٢) انظر: \"زاد المسير\" ٥/ ١٨١.","vol":"22","page":582},{"text":"<span data-type='title' id=toc-2757>٤ - [باب] قوله: ﴿فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ﴾ [الكهف: ٦٢] إِلَى قَوْلِهِ: ﴿قَصَصًا﴾ [الكهف: ٦٤،٦٣]</span>\n﴿حِوَلًا﴾ [الكهف: ١٠٨]: تَحَوُّلًا ﴿نُّكْرًا﴾ [الكهف: ٧٤]: دَاهِيَةً ﴿يَنقَضَّ﴾ [الكهف: ٧٧]: يَنْقَاضُ كَمَا تَنْقَاضُ السِّنُّ ﴿لَتَّخَذْتَ﴾ [الكهف: ٧٧] وَاتَّخَذْتَ وَاحِدٌ ﴿رُحْمًا﴾ [الكهف: ٨١]: مِنَ الرُّحْمِ، وَهو أَشَدُّ مُبَالَغَةً مِنَ الرَّحْمَةِ، وَتُدْعَى مَكَّةُ: أُمَّ رُحْمٍ؛ أَيِ: الرَّحْمَةُ تَنْزِلُ فيها. [فتح: ٨/ ٤٢٢].","vol":"22","page":583},{"text":"<span data-type='title' id=toc-2758>٥ - [باب قولهُ: ﴿أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾ [الكهف: ٦٣]]</span>\n٤٧٢٧ - حَدَّثَنِي قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ: حَدَّثَنِي سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ: إِنَّ نَوْفًا الْبَكَالِيَّ يَزْعُمُ أَنَّ مُوسَى بَنِي إِسْرَائِيلَ لَيْسَ بِمُوسَى الْخَضِرِ. فَقَالَ كَذَبَ عَدُوُّ اللهِ، حَدَّثَنَا أُبَيُّ بْنُ كَعْبٍ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «قَامَ مُوسَى خَطِيبًا فِي بَنِي إِسْرَائِيلَ فَقِيلَ لَهُ: أَيُّ النَّاسِ أَعْلَمُ؟ قَالَ: أَنَا، فَعَتَبَ اللهُ عَلَيْهِ، إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ، وَأَوْحَى إِلَيْهِ: بَلَى، عَبْدٌ مِنْ عِبَادِي بِمَجْمَعِ الْبَحْرَيْنِ، هُوَ أَعْلَمُ مِنْكَ قَالَ: أَيْ رَبِّ كَيْفَ السَّبِيلُ إِلَيْهِ قَالَ: تَأْخُذُ حُوتًا فِي مِكْتَلٍ فَحَيْثُمَا فَقَدْتَ الْحُوتَ فَاتَّبِعْهُ. قَالَ: فَخَرَجَ مُوسَى، وَمَعَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ، وَمَعَهُمَا الْحُوتُ حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ، فَنَزَلَا عِنْدَهَا. قَالَ: فَوَضَعَ مُوسَى رَأْسَهُ فَنَامَ. قَالَ سُفْيَانُ: وَفِي حَدِيثِ غَيْرِ عَمْرٍو قَالَ: وَفِي أَصْلِ الصَّخْرَةِ عَيْنٌ يُقَالُ لَهَا: الْحَيَاةُ، لَا يُصِيبُ مِنْ مَائِهَا شَيْءٌ إِلاَّ حَيِيَ، فَأَصَابَ الْحُوتَ مِنْ مَاءِ تِلْكَ الْعَيْنِ، قَالَ فَتَحَرَّكَ، وَانْسَلَّ مِنَ الْمِكْتَلِ، فَدَخَلَ الْبَحْرَ فَلَمَّا اسْتَيْقَظَ مُوسَى ﴿قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا﴾ الآيَةَ [الكهف:٦٢] قَالَ: وَلَمْ يَجِدِ النَّصَبَ حَتَّى جَاوَزَ مَا أُمِرَ بِهِ، قَالَ لَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ: ﴿أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ﴾ الآيَةَ [الكهف:٦٣]. قَالَ: فَرَجَعَا يَقُصَّانِ فِي آثَارِهِمَا، فَوَجَدَا فِي الْبَحْرِ كَالطَّاقِ مَمَرَّ الْحُوتِ، فَكَانَ لِفَتَاهُ عَجَبًا، وَلِلْحُوتِ سَرَبًا، قَالَ: فَلَمَّا انْتَهَيَا إِلَى الصَّخْرَةِ، إِذْ هُمَا بِرَجُلٍ مُسَجًّى بِثَوْبٍ، فَسَلَّمَ عَلَيْهِ مُوسَى قَالَ: وَأَنَّى بِأَرْضِكَ السَّلَامُ؟ فَقَالَ: أَنَا مُوسَى. قَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ، ﴿هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِى مِمَّا عُلِّمْتَ رَشَدًا﴾ [الكهف:٧٠]. قَالَ لَهُ الْخَضِرُ: يَا مُوسَى، إِنَّكَ عَلَى عِلْمٍ مِنْ عِلْمِ اللهِ عَلَّمَكَهُ اللهُ لَا أَعْلَمُهُ، وَأَنَا عَلَى عِلْمٍ مِنْ عِلْمِ اللهِ عَلَّمَنِيهِ اللهُ لَا تَعْلَمُهُ. قَالَ: بَلْ أَتَّبِعُكَ. قَالَ: ﴿فَإِنِ اتَّبَعْتَنِى فَلَا تَسْأَلْنِى عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا﴾ [الكهف: ٧٠]،","vol":"22","page":584},{"text":"فَانْطَلَقَا يَمْشِيَانِ عَلَى السَّاحِلِ، فَمَرَّتْ بِهِمَا سَفِينَةٌ، فَعُرِفَ الْخَضِرُ فَحَمَلُوهُمْ فِي سَفِينَتِهِمْ بِغَيْرِ نَوْلٍ -يَقُولُ: بِغَيْرِ أَجْرٍ- فَرَكِبَا السَّفِينَةَ. قَالَ: وَوَقَعَ عُصْفُورٌ عَلَى حَرْفِ السَّفِينَةِ، فَغَمَسَ مِنْقَارَهُ الْبَحْرَ، فَقَالَ الْخَضِرُ لِمُوسَى: مَا عِلْمُكَ وَعِلْمِي وَعِلْمُ الْخَلَائِقِ فِي عِلْمِ اللهِ إِلاَّ مِقْدَارُ مَا غَمَسَ هَذَا الْعُصْفُورُ مِنْقَارَهُ قَالَ: فَلَمْ يَفْجَأْ مُوسَى، إِذْ عَمَدَ الْخَضِرُ إِلَى قَدُومٍ فَخَرَقَ السَّفِينَةَ، فَقَالَ لَهُ مُوسَى: قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ، عَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا ﴿لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ﴾ الآيَةَ [الكهف: ٧١] فَانْطَلَقَا إِذَا هُمَا بِغُلَامٍ يَلْعَبُ مَعَ الْغِلْمَانِ، فَأَخَذَ الْخَضِرُ بِرَأْسِهِ فَقَطَعَهُ. قَالَ لَهُ مُوسَى: ﴿قَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا (٧٤) قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥)﴾ [الكهف: ٧٥،٧٤] إِلَى قَوْلِهِ ﴿فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ﴾ [الكهف: ٧٧] فَقَالَ بِيَدِهِ: هَكَذَا فَأَقَامَهُ، فَقَالَ لَهُ مُوسَى إِنَّا دَخَلْنَا هَذِهِ الْقَرْيَةَ، فَلَمْ يُضَيِّفُونَا وَلَمْ يُطْعِمُونَا، ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ [الكهف: ٧٧]. قَالَ: ﴿هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا﴾ [الكهف: ٧٨]. فَقَالَ رَسُولُ اللهِ - ﷺ -: «وَدِدْنَا أَنَّ مُوسَى صَبَرَ حَتَّى يُقَصَّ عَلَيْنَا مِنْ أَمْرِهِمَا». قَالَ: وَكَانَ ابْنُ عَبَّاسٍ يَقْرَأُ: وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا، وَأَمَّا الْغُلَامُ فَكَانَ كَافِرًا. [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح: ٨/ ٤٢٢]\nثم ساق حديث الخضر أيضا بطوله.\nوضبط (تنقاض) مشددة الضاد ومخففة، ومعناه مخالف لمعنى الأول، فإن معنى ينقض: ينكسر وينهدم ويسقط بسرعة، وينقاض ينقلع من أصله، وقال ابن فارس: انقاضت البيضة انشقت (^١). ومن قرأ ينقاص بالصاد المهملة، قيل: معناه انشق طولًا، وقيل: ينشق وينقلع من أصله.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٣٩ مادة [قيض].","vol":"22","page":585},{"text":"وقال ابن دريد: انقاص غير معجمة: ولم يَبِنْ (^١)، وبالمعجمة انكسر وبان (^٢)، وأراد به ميله. ومثله حديث: \"لا تتراءى نارهما\" (^٣) أي: لو وقف إنسان في موضع إحدى النارين لم ير نار الأخرى.\nوقوله: (وفي حديث غير عمرو قال: وفي أصل (الصخرة) (^٤) عين يقال لها الحياة لا تصيب من مائها شيئا إلا حيي).\nقال الداودي: لا أرى هذا يثبت، وإن كان محفوظًا فذلك كله من خلق الله وقدرته إذا أراد إحياء ميت أنشره، قال: وفي دخول الحوت في العين دلالة على أنه حَيٌّ قبل دخوله فيها، لو كان كما في هذا الحديث فلا يحتاج إلى العين، والله تعالى قادر أن يحييه بلا عين.\nقال: وقوله: (فلما استيقظ موسى قال لفتاه آتنا غداءنا). وهم، إنما قال له بعد أن ساروا يومًا وليلة. قال: وكذلك قوله: (وجدناه عند الصخرة). وهم.\nواعترض ابن التين فقال: قوله: إن الحوت دخلها وهو حي، إنما قال: (وأصاب الحوت من ماء تلك العين فتحرك). وتوهيمه الثاني قد سلف في الحديث السالف مثله أيضا.\nوقراءة ابن عباس: (سفينة صالحة). وافقه عليها عثمان أيضًا.\n_________\n(^١) يعني: (انصدع ولم يَبِنْ).\n(^٢) \"جمهرة اللغة\" ٢/ ٨٩٦.\n(^٣) رواه أبو داود (٢٦٤٥)، من حديث جرير بن عبد الله، وقد روي مرسلًا، وسبق تخريجه.\n(^٤) في الأصل: الشجرة، والمثبت هو الصحيح كما في المتن.","vol":"22","page":586},{"text":"<span data-type='title' id=toc-2759>٥ - [باب] قوله: ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣)﴾ [الكهف:١٠٣]</span>\nصنعًا: عملًا.\n\n٤٧٢٨ - حَدَّثَنِي محَمَّد بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْن جَعْفَرٍ، حَدَّثَنَا شعْبَةُ، عَنْ عَمْرٍو، عَنْ مُصْعَبٍ قَالَ سَأَلْتُ أَبي ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣)﴾ [الكهف: ١٠٣] هُمُ الَحرُورِيَّة؟ قَالَ: لَا، هُمُ اليهُودُ وَالنَّصَارى، أمَّا اليَهُودُ فَكَذَّبُوا محَمَّدًا - ﷺ -، وَأَمَّا النَّصَارى كَفَروا بِالْجَنَّةِ وَقَالُوا لَا طَعَامَ فِيهَا وَلَا شَرَابَ، وَالَحْرُورِيَّهُ الذِينَ يَنْقُضُونَ عَهْدَ اللهِ مِنْ بَعْدِ مِيثَاقِهِ، وَكَانَ سَعْدٌ يسَمِّيهِمُ: الفَاسِقِينَ. [فتح: ٨/ ٤٢٥]\nذكر فيه حديث مُصْعَبٍ قَالَ: سَأَلْتُ أَبِي ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣)﴾ [الكهف: ١٠٣]، هُمُ الحَرُورِيَّةُ؟ قَالَ: لَا، هُمُ اليَهُودُ وَالنَّصَارى، أَمَّا اليَهُودُ فَكَذَّبُوا مُحَمَّدًا - ﷺ -، وَأَمَّا النَّصَارى فكَفَرُوا بِالْجَنَّةِ فقَالُوا لَا طَعَامَ فِيهَا وَلَا شَرَابَ، وَالْحَرُورِيَّةُ الذِينَ يَنْقُضُونَ عَهْدَ اللهِ مِنْ بَعْدِ مِيثَاقِهِ، وَكَانَ سَعْدٌ يُسَمِّيهِمُ: الفَاسِقِينَ.\nالشرح:\nهذا الحديث من أفراده. ووالد مصعب هو سعد بن أبي وقاص.\nوفي \"مستدرك الحاكم\" مصرحًا به على شرطهما عن مصعب بن سعد قال: لما خرجت الحرورية قلت لأبي -سعد (^١): هؤلاء الذين أنزل الله فيهم ﴿الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا﴾ قال: أولئك أهل الصوامع، وهؤلاء زاغوا فأزاغ الله قلوبهم (^٢).\n_________\n(^١) ورد في هامش الأصل: سعد بدل من أبي، وهو سعد بن أبي وقاص مالك بن الليث وكتبه أبو إسحاق.\n(^٢) \"المستدرك\" ٢/ ٣٧٠.","vol":"22","page":587},{"text":"ولابن مردويه عن أبي الطفيل سأل ابن الكواء عليًّا عن هذِه الآية فقال له: إن بعضهم الحرورية (^١). وفي رواية: فجرة قريش الأخسرين أعمالًا، والذين يحسبون أنهم يحسنون (صنعًا) (^٢) منهم أهل حرورة، قال: ولم يقل حروراء (^٣).\nوعن ابن عون عن مصعب بن سعد قال: قال رجل من الخوارج لسعد: هذا من أئمة الكفر، فقال سعد: كذبت، بل أنا قابلت أئمة الكفر. فقال رجل للخارجي: هذا ممن قال الله: ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا﴾، فقال سعد: كذبت ﴿أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ﴾ الآية.\nوعن علي: أنهم الرهبان (^٤).\nفصل:\nوإنما خسر اليهود والنصارى لأنهم يعبدوا على غير أصل صحيح، فخسروا الأعمال والأعمار، والحرورية لما خالفوا عهد الله إليهم في القرآن من طاعة أولي الأمر بعد إقرارهم به كان ذلك نقضًا منهم له.\nوالحرورية نسبة إلى قرية تعاقدوا فيها. قيل: والآية دالة على أن الأصول لا يعذر فيها المؤول بخلاف الفروع لقوله: ﴿يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا﴾.\n_________\n(^١) رواه الطبري ٨/ ٢٩٤ (٢٣٣٩٤).\n(^٢) طمس بالأصل.\n(^٣) انظر: \"الدر المنثور\" ٤/ ٤٥٦.\n(^٤) رواه الطبري ٨/ ٢٩٣ (٢٣٣٨٥).","vol":"22","page":588},{"text":"<span data-type='title' id=toc-2760>٦ - [باب] قوله: ﴿أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ﴾ الآيَةَ [الكهف: ١٠٥]</span>\n٤٧٢٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا الْمُغِيرَةُ قَالَ: حَدَّثَنِي أَبُو الزِّنَادِ، عَنِ الأَعْرَج، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «إِنَّهُ لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يَوْمَ الْقِيَامَةِ لَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ وَقَالَ: اقْرَءُوا ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ [الكهف: ١٠٥]».\nوَعَنْ يَحْيَى بْنِ بُكَيْرٍ، عَنِ الْمُغِيرَةِ بْنِ عَبْدِ الرَّحْمَن، عَنْ أَبِي الزِّنَادِ مِثْلَهُ. [مسلم: ٢٧٨٥ - فتح: ٨/ ٤٢٦]\nحَدَّثنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ، ثنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، ثنا المُغِيرَةُ حَدَّثَنِي أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنْ رَسُولِ اللهِ - ﷺ - قالَ: \"إِنَّهُ لَيَأْتِي الرَّجُلُ العَظِيمُ السَّمِينُ يَوْمَ القِيَامَةِ لَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ وَقَالَ: اقْرَءُوا إن شئتم ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ [الكهف: ١٠٥] \".\nوَعَنْ يَحْيَى بْنِ بُكَيْرٍ، عَنِ المُغِيرَةِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي الزِّنَادِ مِثْلَهُ.\nشيخ البخاري محمد بن عبد الله: هو محمد بن يحيى بن عبد الله بن خالد الذهلي، نسبه إلى جده كما قاله الجياني، قال: ونسبه الحاكم والكلاباذي (^١).\nوقوله: (وعن يحيى بن بكير إلى آخره). قال الجياني أيضا: إنما يرويه البخاري عن الذهلي عنه، وكذا ذكر أبو مسعود الدمشقي، حيث\n_________\n(^١) انظر: \"الجمع بين رجال الصحيحين\" ٢/ ٤٦٥.","vol":"22","page":589},{"text":"قال: رواه محمد، عن محمد بن عبد الله، عن سعيد ويحيى بن بكير (^١).\nورواه مسلم أيضًا عن محمد بن إسحاق الصغاني، عن يحيى بن بكير، عن مغيرة بن عبد الرحمن.\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٥٠.","vol":"22","page":590},{"text":"<span data-type='title' id=toc-2761>(١٩) ومن سورة كهيعُص</span>\nقَالَ ابن عَبَّاسٍ: أَبْصِرْ بِهِمْ وَأَسْمِعْ اللهُ يَقُولُهُ، وَهُمُ اليَوْمَ لَا يَسْمَعُونَ وَلَا يُبْصِرُونَ ﴿فِي ضَلَالٍ مُبِينٍ﴾ هو يَعْنِي قوله: ﴿أَسْمِعْ بِهِمْ وَأَبْصِرْ﴾، الكُفَّارُ يَوْمَئِذٍ أَسْمَعُ شَيْءٍ وَأَبْصَرُهُ، ﴿لَأَرْجُمَنَّكَ﴾ لأَشْتِمَنَّكَ ﴿وَرِءْيًا﴾ مَنْظَرًا. [وَقَالَ أَبو وَائِلٍ: عَلِمَتْ مَرْيَمُ أنَّ التَّقِيَّ ذُو نُهْيَةِ حَتَّى قالت: ﴿إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا﴾] [مريم: ١٨]. وَقَالَ ابن عُيَيْنَةَ: ﴿تَؤُزُّهُمْ أَزًّا﴾ تُزْعِجُهُمْ إِلَى المَعَاصِي إِزْعَاجًا. وَقَالَ مُجَاهِدٌ: ﴿إِدًّا﴾ عِوَجًا. قَالَ ابن عَبَّاسٍ ﴿وِرْدًا﴾ عِطَاشًا ﴿أَثَاثًا﴾ مَالًا ﴿إِدًّا﴾ قَوْلًا عَظِيمًا ﴿رِكْزًا﴾ صَوْتًا. [وَقَالَ مُجَاهدٌ: ﴿فَلْيَمْدُدْ﴾ [مريم: ٧٥]: فَلْيَدَعْهُ]. ﴿غَيًّا﴾ خُسْرَانًا ﴿وَبُكِيًّا﴾ جَمَاعَةُ بَاكٍ ﴿صِلِيًّا﴾ صَلِيَ يَصْلَى ﴿نَدِيَّا﴾ وَالنَّادِي مَجْلِسًا.\nقال مقاتل: هي مكية إلا سجدتها، وفيه فيما حكاه القرطبي: نزلت بعد المهاجرة إلى أرض الحبشة (^١)، قال السخاوي: نزلت بعد فاطر، وقبل طه (^٢)، وعن الكلبي: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١] نزلت بالمدينة في عبد الله بن رواحة، وقصته لا تدل على ذلك (^٣).\n(ص) (قَالَ ابن عَبَّاسٍ: أَبْصِرْ بِهِمْ وَأَسْمِعْ اللهُ يَقُولُهُ، وَهُمُ اليَوْمَ لَا يَسْمَعُونَ وَلَا يُبْصِرُونَ ﴿فِي ضَلَالٍ مُّبِينٍ﴾ يَعْنِي: قَوْلَهُ: ﴿أَسْمِعْ بِهِمْ وَأَبْصِرْ﴾، الكُفَّارُ يَوْمَئِذٍ أَسْمَعُ شَىْءٍ وَأَبْصَرُهُ) وهذا أخرجه ابن المنذر من حديث عطاء عنه (^٤).\n_________\n(^١) \"تفسير القرطبي\" ١١/ ٧٢ - ٧٣.\n(^٢) \"جمال القراء\" ص ٨.\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ٤٢٧ - ٤٢٨.\n(^٤) عزاه السيوطي في \"الدر\" ٤/ ٤٨٩ لابن المنذر، وابن أبي حاتم.","vol":"22","page":591},{"text":"(ص) (﴿لَأَرْجُمَنَّكَ﴾: لأَشْتِمَنَّكَ) أخرجه ابن المنذر عن ابن عباس أيضًا بهذا السند (^١).\n(ص) (﴿وَرِئْيًا﴾: مَنْظَرًا) أخرجه الحنظلي من حديث أبي حسان عن ابن عباس، الأثاث: المتاع، والرئي: المنظر، وقيل: الأثاث: المال، والرئي: المنظر الحسن، قيل: واحد الأثاث أثاثة، وقيل: لا واحد له من لفظه.\n(ص) (وَقَالَ ابن عُيَيْنَةَ: ﴿تَؤُزُهُمْ أَزّا﴾: تُزْعِجُهُمْ إِلَى المَعَاصِي إِزْعَاجًا) هذا أخرجه ابن عيينة في \"تفسيره\".\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿إِدًّا﴾: عِوَجًا) هذا أخرجه ابن المنذر من حديث ابن جريج.\n(ص) (قَالَ ابن عَبَّاسٍ (وِرْدًا): عِطَاشًا ﴿أَثَاثًا﴾: مَالًا) هذا سلف، زاد الواحدي فيه: مشاة. قال قتادة: سيقوا إليها وهم ظماء، والورد: الجماعة التي ترد الماء، ولا يرد أحد الماء إلا بعد العطش (^٢).\n(ص) (﴿إِدًّا﴾: قَوْلًا عَظِيمًا) أي: كما قال: ﴿إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا﴾ [الإسراء: ٤٠].\n(ص) (﴿رِكْزًا﴾: صَوْتًا) هذا رواه الحنظلي (^٣) عن أبيه، عن أبي صالح، حدثني معاوية، عن علي، عنه (^٤).\n_________\n(^١) عزاه السيوطي في \"الدر\" ٤/ ٤٩١ لابن المنذر، وابن أبي حاتم.\n(^٢) \"الوسيط\" للواحدي ٣/ ١٩٦.\n(^٣) هو ابن أبي حاتم.\n(^٤) عزاه السيوطي في \"الدر\" ٤/ ٥١٤ لابن المنذر، وابن أبي حاتم.","vol":"22","page":592},{"text":"(ص) «غَيًّا): خُسْرَانًا) قلت: وقال ابن مسعود: وغيره عن ابن عباس: هو واد في جهنم. وقال ابن مسعود: هو نهر في جهنم بعيد خبيث الطعم، وليس معنى ﴿يُلْقُونَ﴾: يرون فقط؛ لأن اللقيا معناه: الاجتماع والملابسة معها (^١).\n(ص) (﴿وَبُكِيًّا﴾: جَمَاعَةُ بَاكٍ) سُجَّدًا لله متفرغين إليه، قال الزجاج: قد بين الله أن الأنبياء كانوا إذا سمعوا آيات الله سجدوا وبكوا (^٢).\n(ص) (﴿صِلِيًّا﴾: صَلِيَ يَصْلَى) أي: دخلها وعاش حرها.\n(ص) (﴿نَدِيَّا﴾ وَالنَّادِي مَجْلِسًا) قلت: هو مجلس القوم ومجمعهم، ومنه: ﴿وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ﴾ [العنكبوت: ٢٩].\n(ص) (وَقَالَ مُجَاهدٌ: ﴿فَلْيَمْدُدْ﴾ [مريم: ٧٥]: فَلْيَدَعْهُ) (^٣) قلت: وقال ابن عباس: يريد بأن الله يمد له فيها حتى يستدرجه (^٤).\n_________\n(^١) \"تفسير الوسيط\" ٣/ ١٨٨.\n(^٢) نقله عنه ابن الجوزي في \"تفسيره\" ٥/ ٢٤٥.\n(^٣) رواه الطبري في \"تفسيره\" ٨/ ٣٧٣.\n(^٤) انظر: \"الوسيط\" ٣/ ١٩٣.","vol":"22","page":593},{"text":"<span data-type='title' id=toc-2762>١ - [باب] قوله: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ﴾ الآية [مريم: ٣٩]</span>\n٤٧٣٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - قَالَ قَالَ رَسُولُ اللهِ - ﷺ - «يُؤْتَى بِالْمَوْتِ كَهَيْئَةِ كَبْشٍ أَمْلَحَ فَيُنَادِى مُنَادٍ: يَا أَهْلَ الْجَنَّةِ. فَيَشْرَئِبُّونَ وَيَنْظُرُونَ فَيَقُولُ: هَلْ تَعْرِفُونَ هَذَا؟ فَيَقُولُونَ: نَعَمْ هَذَا الْمَوْتُ -وَكُلُّهُمْ قَدْ رَآهُ- ثُمَّ يُنَادِى يَا أَهْلَ النَّارِ، فَيَشْرَئِبُّونَ وَيَنْظُرُونَ، فَيَقُولُ: هَلْ تَعْرِفُونَ هَذَا؟ فَيَقُولُونَ: نَعَمْ هَذَا الْمَوْتُ -وَكُلُّهُمْ قَدْ رَآهُ- فَيُذْبَحُ، ثُمَّ يَقُولُ: يَا أَهْلَ الْجَنَّةِ، خُلُودٌ فَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ، خُلُودٌ فَلَا مَوْتَ، ثُمَّ قَرَأَ: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الأَمْرُ وَهُمْ فِي غَفْلَةٍ﴾ [مريم: ٣٩] وَهَؤُلَاءِ فِي غَفْلَةٍ أَهْلُ الدُّنْيَا ﴿وَهُمْ لَا يُؤْمِنُونَ﴾ \". [مسلم: ٢٨٤٩ - فتح: ٨/ ٤٢٨]\nساق فيه حديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُؤْتَى بِالْمَوْتِ كَهَيْئَةِ كبْشٍ أَمْلَحَ فَيُنَادى: يَا أَهْلَ الجَنَّةِ. فَيَشْرَئِبُّونَ وَيَنْظُرُونَ، فَيَقُولُ: هَلْ تَعْرِفُونَ هذا؟ فَيَقُولُونَ: نَعَمْ، هذا المَوْتُ -وَكلُّهُمْ قَدْ رَآهُ- ثُمَّ يُنَادِي: يَا أَهْلَ النَّارِ، فَيَشْرَئِبُّونَ وَيَنْظُرُونَ، فَيَقُولُ: هَلْ تَعْرِفُونَ هذا؟ فَيَقُولُونَ: نَعَمْ، هذا المَوْتُ -وَكلُّهُمْ قَدْ رَآهُ- فَيُذْبَحُ، ثُمَّ يَقُولُ: يَا أَهْلَ الجَنةِ، خُلُودٌ فَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ، خُلُودٌ فَلَا مَوْتَ، ثُمَّ قَرَأَ: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ﴾ [مريم: ٣٩] وهؤلاء فِي غَفْلَة أَهْلُ الدُّنْيَا ﴿وَهُمْ لَا يُؤْمِنُونَ﴾.\nهذا الحديث أخرجه مسلم أيضا، وأخرجاه أيضا من حديث ابن عمر (^١)، ولفظ الترمذي في حديث أبي سعيد: \"أتي بالموت\n_________\n(^١) سيأتي برقم (٦٥٤٨)، ورواه مسلم (٢٨٥٠).","vol":"22","page":594},{"text":"كالكبش الأملح، فيوقف بين الجنة والنار فيذبح، فلو أن أحدًا مات فرحًا لمات أهل الجنة، ولو أن أحدًا مات حزنًا لمات أهل النار\". ثم قال: حسن صحيح (^١)، وأخرجه البخاري أيضًا عن أبي هريرة: الخلود (^٢)، وأخرجه ابن ماجه من هذا الوجه بلفظ \"يجاء بالموت فيوقف على الصراط فيقال: يا أهل الجنة فيطلعون خائفين أن يخرجوا من مكانهم، ثم يقال: يا أهل النار فيطلعون مستبشرين فرحين أن يخرجوا من مكانهم، فيقال: هل تعرفون هذا؟ فيقولون: نعم، هذا الموت، فيؤمر به فيذبح على الصراط\" (^٣).\nوأخرجه الترمذي بلفظ: \"وأتي بالموت مُلَبَّبًا فيوقف على السور الذي بين الجنة والنار، فيضجع فيذبح ذبحًا على السور\"، ثم قال: حسن صحيح (^٤).\nوقال عبد الله فيما أسند ابن مردويه في الآية، قال: ذبح الموت (^٥).\nومعنى \"فيشرئبون\" هو بالهمز: يرفعون رءوسهم إلى المنادي، والأملح: الذي فيه بياض كثير وسواد، قاله الكسائي. وعند ابن الأعرابي: هو الأبيض الخالص (^٦)، والحكمة في كونه أسود وأبيض فيما قاله علي بن حمزة (^٧): أن البياض من جهة الجنة والسواد من جهة النار.\n_________\n(^١) الترمذي (٢٥٥٨).\n(^٢) سيأتي برفم (٦٥٤٥).\n(^٣) ابن ماجه (٤٣٢٧).\n(^٤) الترمذي (٢٥٥٧).\n(^٥) عزاه السيوطي في \"الدر\" ٤/ ٤٩٠ لابن أبي حاتم وابن مردويه.\n(^٦) انظر: \"تهذيب اللغة\" ٤/ ٣٤٤٢.\n(^٧) هو أبو الحسن الكسائي.","vol":"22","page":595},{"text":"وقال المازري: الموت عند أهل السنة عرض من الأعراض يضاد الحياة، وزعم بعض المعتزلة: أنه ليس بعرض، بل معناه عدم الحياة، وهو خطأ لقوله تعالى: ﴿خَلَقَ الْمَوْتَ وَالْحَيَاةَ﴾ [تبارك: ٢] فأثبته مخلوقًا. وعليهما ليس الموت بجسم، فيتأول الحديث على أن الله تعالى يخلق هذا الجسم مثالًا، لأن الموت لا يطرأ على أهل الآخرة (^١).\nوإن كان ابن عباس ومقاتل والكلبي قالوا: إن الموت والحياة جسمان، فالموت في هيئة كبش لا يمر بشيء ولا يجد ريحه إلا مات، وخلق الحياة على صورة فرس أنثى بلقاء، وهي التي كان جبريل والأنبياء يركبونها، خطوها مد البصر فوق الحمار ودون البغل لا تمر بشيء ولا يجد ريحها إلا حيى، وهي التي أخذ السامري من أثرها فألقاه على العجل.\nوفيه: دلالة على أنهم يعاينون ملك الموت في هذِه الصورة.\nثم هذا الحديث وغيره من الأحاديث نص في الخلود لأهل الدارين لا إلى أمد ولا غاية، فمن قال: أنهم يخرجون منها وأن النار تبقى خالية وأنها تفنى وتزول، فهو خروج عن مقتضى المعقول ومخالف لما جاء به الرسول وما أجمع عليه أهل السنة والعدول، وإنما تخلى جهنم وهي الطبقة العليا التي فيها عصاة أهل التوحيد، وهي التي ينبت على شفيرها الجرجير، وقد بين ذلك موقوفُ عبدِ الله بن عمرو بن العاصي: يأتي على النار زمان تخفق الرياح أبوابها ليس فيها أحد من الموحدين (^٢).\n_________\n(^١) \"المعلم بفوائد مسلم\" ٢/ ٤٣١ - ٤٣٢.\n(^٢) رواه البزار في \"مسنده\" ٦/ ٤٤٢ (٢٤٧٨).","vol":"22","page":596},{"text":"وهذا وإن [كان] (^١) موقوفا فإن مثله لا يقال بالرأي.\nوإنما يؤتى بالموت في صورة كبش؛ لأنه جاء أن ملك الموت أتى آدم في صورة كبش أملح قد نشر من أجنحته أربعة ألاف جناح، والذي يذبحه يحيى بن زكريا بين يدي النبي - ﷺ -. وقيل الذي يذبحه جبريل. ذكره في \"التذكرة\" (^٢).\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) \"التذكرة\" ص ٥١١ - ٥١٣.","vol":"22","page":597},{"text":"<span data-type='title' id=toc-2763>٢ - [باب] قوله: ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ الآية [مريم: ٦٤]\n٤٧٣١ </span>- حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عُمَرُ بْنُ ذَرٍّ، قَالَ: سَمِعْتُ أَبِي، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵁ - قَالَ قَالَ رَسُولُ اللهِ - ﷺ - لِجِبْرِيلَ: «مَا يَمْنَعُكَ أَنْ تَزُورَنَا أَكْثَرَ مِمَّا تَزُورُنَا؟ \" فَنَزَلَتْ: ﴿وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا﴾ [مريم: ١٦٤]. [فتح: ٨/ ٤٢٨]\nذكر فيه حديث ابن عَبَّاسٍ ﵄ قَالَ: قَالَ النبي - ﷺ - لِجِبْرِيلَ: \"مَا يَمْنَعُكَ أَنْ تَزُورَنَا أَكثَرَ مِمَّا تَزُورُنَا؟ \" فَنَزَلَتْ: ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ [مريم: ٦٤].\nوسلف في باب: ذكر الملائكة، ويأتي في التوحيد (^١).\n_________\n(^١) سلف برقم (٣٢١٨)، وسيأتي برقم (٧٤٥٥).","vol":"22","page":598},{"text":"<span data-type='title' id=toc-2764>٣ - [باب] قَوْلِهِ: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧)﴾ [مريم: ٧٧]\n٤٧٣٢ </span>- حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، قَالَ: سَمِعْتُ خَبَّابًا قَالَ: جِئْتُ الْعَاصِيَ بْنَ وَائِلٍ السَّهْمِىَّ أَتَقَاضَاهُ حَقًّا لِي عِنْدَهُ، فَقَالَ: لَا أُعْطِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. فَقُلْتُ: لَا حَتَّى تَمُوتَ ثُمَّ تُبْعَثَ. قَالَ: وَإِنِّي لَمَيِّتٌ ثُمَّ مَبْعُوثٌ قُلْتُ: نَعَمْ. قَالَ: إِنَّ لِي هُنَاكَ مَالًا وَوَلَدًا فَأَقْضِيكَهُ، فَنَزَلَتْ هَذِهِ الآيَةُ ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لأُوتَيَنَّ مَالًا وَوَلَدًا﴾ [مريم: ٧٧] [انظر: ٢٠٩١ - مسلم: ٢٧١٥ - فتح: ٨/ ٤٢٩]\nرَوَاهُ الثَّوْرِيُّ، وَشُعْبَةُ، وَحَفْصٌ، وَأَبُو مُعَاوِيَةَ، وَوَكِيعٌ، عَنِ الأَعْمَشِ.\nذكر فيه حديث سُفْيَانَ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضحَى، عَنْ مَسْرُوقٍ، عن خبابٍ .. الحديث، ثم قال: رَوَاهُ الثَّوْرِيُّ، وَشُعْبَةُ، وَحَفْصٌ، وَأَبُو مُعَاوِيَةَ، وَوَكِيعٌ، عَنِ الأَعْمَشِ.\nقد سلف في البيوع في باب القين والحداد من حديث شعبة، وأخرجه أيضا في المظالم والإجارة (^١). وأخرجه مسلم والترمذي (^٢). وقال في السند الأخير: حدثنا يحيى، عن وكيع، عن الأعمش (^٣)، ذكر الجياني عن الكلاباذي أن يحيى بن موسى الحداني ويحيى بن جعفر البلخي يرويان جميعًا عن وكيع في \"الجامع\" (^٤).\n_________\n(^١) سلف برقم (٢٢٧٥)، (٢٤٢٥).\n(^٢) مسلم (٢٧٩٥)، والترمذي (٣١٦٢).\n(^٣) سيأتي برقم (٤٧٣٥).\n(^٤) \"تقييد المهمل\" ٣/ ١٠٦٠.","vol":"22","page":599},{"text":"<span data-type='title' id=toc-2765>٤ - [باب] قوله: ﴿أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا (٧٨)﴾ [مريم: ٧٨]</span>\nقَالَ: مَوْثِقًا.\n\n٤٧٣٣ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ خَبَّابٍ قَالَ: كُنْتُ قَيْنًا بِمَكَّةَ، فَعَمِلْتُ لِلْعَاصِي بْنِ وَائِلِ السَّهْمِيِّ سَيْفًا، فَجِئْتُ أَتَقَاضَاهُ فَقَالَ: لَا أُعْطِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. قُلْتُ: لَا أَكْفُرُ بِمُحَمَّدٍ - ﷺ - حَتَّى يُمِيتَكَ اللهُ، ثُمَّ يُحْيِيَكَ. قَالَ إِذَا أَمَاتَنِي اللهُ ثُمَّ بَعَثَنِي، وَلِي مَالٌ وَوَلَدٌ. فَأَنْزَلَ اللهُ ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧) أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا (٧٨)﴾ [مريم: ٧٨،٧٧]. قَالَ: مَوْثِقًا. لَمْ يَقُلِ الأَشْجَعِيُّ عَنْ سُفْيَانَ: سَيْفًا وَلَا مَوْثِقًا. [انظر: ٢٠٩١ - مسلم: ٢٧٩٥ - فتح: ٨/ ٤٣٠]\nذكر فيه أيضًا الحديث المذكور من حديث سفيان عن الأعمش به، وفيه: فَعَمِلْتُ لِلْعَاصِي بْنِ وَائِلِ السَّهْمِى سَيْفًا. وفي آخره: ﴿عَهْدًا﴾: موثقًا.","vol":"22","page":600},{"text":"<span data-type='title' id=toc-2766>٥ - [باب] قوله: ﴿سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا﴾ [مريم: ٧٩]</span>\n٤٧٣٤ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةُ، عَنْ سُلَيْمَانَ، سَمِعْتُ أَبَا الضُّحَى يُحَدِّثُ عَنْ مَسْرُوقٍ، عَنْ خَبَّابٍ قَالَ: كُنْتُ قَيْنًا فِي الْجَاهِلِيَّةِ، وَكَانَ لِي دَيْنٌ عَلَى الْعَاصِي بْنِ وَائِلٍ قَالَ فَأَتَاهُ يَتَقَاضَاهُ، فَقَالَ: لَا أُعْطِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. فَقَالَ: وَاللهِ لَا أَكْفُرُ حَتَّى يُمِيتَكَ اللهُ ثُمَّ تُبْعَثَ. قَالَ: فَذَرْنِي حَتَّى أَمُوتَ ثُمَّ أُبْعَثَ، فَسَوْفَ أُوتَى مَالًا وَوَلَدًا، فَأَقْضِيكَ. فَنَزَلَتْ هَذِهِ الآيَةُ ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لأُوتَيَنَّ مَالًا وَوَلَدًا﴾ [مريم: ٧٧] [انظر: ٢٠٩١ - مسلم: ٢٧٩٥ - فتح: ٨/ ٤٣٠]\n(لم يقل الأشجعي عن سفيان: سيفًا ولا موثقًا)، والعهد هو توحيد الله والإيمان به، وقال ابن مسعود: يقول الله يوم القيامة: من له عندي عهد فليقم. فقال له جلساؤه: يا أبا عبد الرحمن فعلِّمنا. قال: قولوا: اللهم فاطر السموات والأرض، عالم الغيب والشهادة إني أعهد إليك عهدًا في هذِه الحياة الدنيا إنك إن تكلني إلى عملي يقربني من الشر ويباعدني عن الخير، وإني لا أثق إلا برحمتك، فاجعل لي عهدًا تؤديه يوم القيامة إنك لا تخلف الميعاد (^١).\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٦٩ (٢٩٥١٧)، والطبراني ٩/ ١٨٦ - ١٨٧ (٨٩١٨)، والحاكم ٢/ ٣٧٧ - ٣٧٨ كلهم من طريق المسعودي، عن عون بن عبد الله، عن أبي فاختة، عن الأسود بن يزيد، عن عبد الله بن مسعود. وسقط من إسناد الحاكم (أبو فاختة).\nورواه أحمد ١/ ٤١٢ من طريق عون بن عبد الله، عن ابن مسعود مرفوعًا.","vol":"22","page":601},{"text":"فائدة:\n(العاصي) بالياء وربما حذفت وليس من العصيان، وإنما هو من عصى يعصو إذا ضرب بالسيف (^١). ذكر فيه أيضا الحديث من حديث شعبة عن الأعمش به.\n_________\n(^١) انظر: \"الصحاح\" ٦/ ٢٤٢٩ واستشهد بقول جرير: تَصِفُ السيوفَ وغيركم يَعْصَى بها ..","vol":"22","page":602},{"text":"<span data-type='title' id=toc-2767>٦ - [باب] قَوْلِهِ -﷿-: ﴿وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا﴾ يوم القيامة ﴿فَرْدًا﴾ [مريم: ٨٠]</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿الْجِبَالُ هَدًّا﴾ [مريم: ٩٠]: هَدْمًا.\n\n٤٧٣٥ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ خَبَّابٍ قَالَ: كُنْتُ رَجُلًا قَيْنًا، وَكَانَ لِي عَلَى الْعَاصِي بْنِ وَائِلٍ دَيْنٌ فَأَتَيْتُهُ أَتَقَاضَاهُ، فَقَالَ لِي: لَا أَقْضِيكَ حَتَّى تَكْفُرَ بِمُحَمَّدٍ. قَالَ: قُلْت: لَنْ أَكْفُرَ بِهِ حَتَّى تَمُوتَ ثُمَّ تُبْعَثَ. قَالَ: وَإِنِّي لَمَبْعُوثٌ مِنْ بَعْدِ الْمَوْتِ؟ فَسَوْفَ أَقْضِيكَ إِذَا رَجَعْتُ إِلَى مَالٍ وَوَلَدٍ. قَالَ فَنَزَلَتْ ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (٧٧) أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا (٧٨) كَلَّا سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا (٧٩) وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا (٨٠)﴾ [مريم: ٧٧ - ٨٠]. [انظر: ٢٠٩١ - مسلم: ٢٧٩٥ - فتح: ٨/ ٤٣١]\nساقه فيه أيضا من حديث وكيع عَنِ الأَعْمَشِ.\nوذكر فيه عن ابن عباس ﵄: ﴿الْجِبَالُ هَدًّا﴾: هَدْمًا.\nأخرجه الحنظلي، عن أبيه، عن أبي صالح، عن معاوية، عن علي، عنه (^١).\n_________\n(^١) رواه أيضًا الطبري ٨/ ٣٨٤ (٢٣٩٥٥)، وزاد السيوطي عزوه في \"الدر\" ٤/ ٥١١ لابن المنذر، وابن أبي حاتم.","vol":"22","page":603},{"text":"<span data-type='title' id=toc-2768>٢٠ - ومن سورة طه</span>\nقَالَ ابن جُبَيْرٍ: بِالنَّبَطِيَّةِ ﴿طه (١)﴾ يَا رَجُلُ [قال مجاهد: ﴿أَلْقَى﴾: صَنَعَ]. يُقَالُ: كُلُّ مَا لَمْ يَنْطِقْ بِحَرْفٍ أَوْ فِيهِ تَمْتَمَةٌ أَوْ فَاًّفَأَةٌ، فَهْيَ عُقْدَةٌ. (أَزْرِي) ظَهْرِي. ﴿فَيُسْحِتَكُمْ﴾ يُهْلِكَكُمْ (الْمُثْلَى) تَأْنِيثُ الأَمْثَلِ، يَقُولُ: بِدِينِكُمْ يُقَالُ: خُذِ المُثْلَى خُذِ الأَمْثَلَ. ﴿ثُمَّ ائْتُوا صَفًّا﴾ يُقَالُ: هَلْ أَتَيْتَ الصَّفَّ اليَوْمَ يَعْنِي المُصَلَّى الذِي يُصَلَّى فِيهِ ﴿فَأَوْجَسَ﴾ أَضْمَرَ خَوْفًا فَذَهَبَتِ الوَاوُ مِنْ ﴿خِيفَةً﴾ لِكَسْرَةِ الخَاءِ. ﴿فِي جُذُوعِ﴾ أَيْ على جُذُوعِ النَّخْلِ. ﴿خَطْبُكَ﴾ هو بَالُكَ. ﴿مِسَاسَ﴾ مَصْدَرُ مَاسَّهُ مِسَاسًا. ﴿لَنَنْسِفَنَّهُ﴾ لَنَذْرَينَّهُ. ﴿قَاعًا﴾ يَعْلُوهُ المَاءُ وَالصَّفْصفُ المُسْتَوِي مِنَ الأَرْضِ. وَقَالَ مُجَاهِدٌ: ﴿مِنْ زِينَةِ الْقَوْمِ﴾ الحُلِيُّ الذِي اسْتَعَارُوا مِنْ آلِ فِرْعَوْنَ. ﴿فَقَذَفْتُهَا﴾ فَأَلْقَيْتُهَا، ﴿أَلْقَى﴾ صَنَعَ. ﴿فَنَسِيَ﴾ مُوسَى، هُمْ يَقُولُونَهُ أَخْطَأَ الرَّبَّ. ﴿أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا﴾ العِجْلُ. ﴿هَمْسًا﴾ حِسُّ الأَقْدَامِ. ﴿حَشَرْتَنِي﴾ عَنْ حُجَّتِي ﴿وَقَدْ كُنْتُ بَصِيرًا﴾ فِي الدّنْيَا. قَالَ ابن عَبَّاسٍ: ﴿بِقَبَسٍ﴾: ضَلُّوا الطَّرِيقَ، وكانوا شَاتينَ، فقال: إن لم أَجِدْ عليها مَنْ يَهْدِي الطَّرِيقَ آتِكُمْ بِنَارٍ تُوقِدون. وَقَالَ ابن عُيَيْنَةَ ﴿أَمْثَلُهُمْ﴾ أَعْدَلُهُمْ طَرِيقَةً. وَقَالَ ابن عَبَّاسٍ: ﴿هَضْمًا﴾ لَا يُظْلَمُ فَيُهْضَمُ مِنْ حَسَنَاتِهِ ﴿عِوَجًا﴾ وَادِيًا. ﴿أَمْتًا﴾ رَابِيَةً ﴿سِيرَتَهَا﴾ حَالَتَهَا الأُولَى ﴿النُّهَى﴾ التُّقَى","vol":"22","page":604},{"text":"﴿ضَنْكًا﴾ الشَّقَاءُ ﴿هَوى﴾ شقِيَ ﴿الْمُقَدَّسِ﴾ المُبَارَكِ ﴿طُوى﴾ اسْمُ الوَادِي ﴿بِمَلْكِنَا﴾ بِأَمْرِنَا ﴿مَكَانًا سِوى﴾ مَنْصَفٌ بَيْنَهُمْ. ﴿يَبَسًا﴾ يَابِسًا ﴿عَلَى قَدَرٍ﴾ مَوْعِدٍ ﴿وَلَا تَنِيَا﴾ تَضْعُفَا.\nهي مكية، وعن الكلبي في رواية إلا ﴿وَمِنْ آنَاءِ اللَّيْلِ﴾ [طه: ١٣٠] وهي في وقت الصلاة.\n(ص) (قَالَ ابن جُبَيْرٍ: بِالنَّبَطِيَّةِ ﴿طه (١)﴾: يَا رَجُلُ) هذا أسنده الحنظلي من حديث أبي بشر عنه (^١)، قال: وكذا روي عن جماعات، فذكر منهم ابن عباس، وقال مقاتل: هو بالسريانية: يا رجل. قال غيره: هي لغة لعك، وفي كتاب أبي عبيدة عن يونس إنكاره على قائله (^٢)، وقرئ بكسر الطاء والهاء وبغير ذلك (^٣)، وهو من أسمائه أيضا (^٤).\n(ص) (يُقَالُ كُلُّ مَا لَمْ يَنْطِقْ بِحَرْفٍ أَوْ فِيهِ تَمْتَمَةٌ أَوْ فَأْفَأَةٌ، فَهْيَ عُقْدَةٌ) قلت: قال ابن عباس: يريد أطلق (على) (^٥) لساني العقدة التي فيه حتى يفهموا كلامي (^٦).\n_________\n(^١) رواه أيضًا الطبري ٨/ ٣٨٩ (٢٣٩٨٨) من طريق عبد الله بن مسلم أو يعلى بن مسلم، عن سعيد بن جبير. وانظر \"تفسير ابن كثير\" ٩/ ٣١٠.\n(^٢) \"مجاز القرآن\" ٢/ ١٥.\n(^٣) انظر: \"الحجة في القراءات السبعة\" ٥/ ٢١٧، \"الكشف عن وجوه القراءات\" ٢/ ٩٥.\n(^٤) روى الطبري ٨/ ٣٩٠ (٢٣٩٩٦) عن ابن عباس أنه اسم من أسماء الله تعالى، وروى الحاكم ٢/ ٣٧٨ عن ابن عباس: هو كقولك يا محمد، بلسان الحبش، وعزا السيوطي في \"الدر\" ٤/ ٥١٧ لابن مردويه أنه من أسمائه - ﷺ -.\n(^٥) ورد أعلاها في الأصل: لعله (عن).\n(^٦) انظر: \"الوسيط\" ٣/ ٢٠٥.","vol":"22","page":605},{"text":"(ص) (﴿أَزْرِي﴾: ظَهْرِي) أي: (قوته) (^١) ظهري وأعني به.\n(ص) (﴿فَيُسْحِتَكُمْ﴾: يُهْلِكَكُمْ) أي: ويستأصلكم، يقال: سحته الله وأسحته: استأصله وأهلكه، ويقرأ بضم الياء (^٢).\n(ص) (﴿بِطَرِيقَتِكُمُ الْمُثْلَى﴾ تَأْنِيثُ الأَمْثَلِ)، أي: وهو الأفضل (يَقُولُ بِدِينِكُمْ، يُقَالُ: خُذِ المُثْلَى، خُذِ الأَمْثَلَ) يقال: فلان أمثل فرقته. أي: أفضلهم وهم الأماثل.\n(ص) (﴿ثُمَّ ائْتُوا صَفًّا﴾ يُقَالُ: هَلْ أَتَيْتَ الصَّفَّ اليَوْمَ، يَعْنِي: المُصَلَّى الذِي يُصلَّى فِيهِ) أي العيد. وقال أبو عبيدة: موضع التجمع، قال: ولا يسمى المصلى الصف (^٣).\n(ص) (﴿فَأَوْجَسَ﴾: أَضْمَرَ خَوْفًا فَذَهَبَتِ الوَاوُ مِنْ ﴿خِيفَةً﴾ لِكَسْرَةِ الخَاءِ) قلت: لأن سحرهم كان من جنس ما أراهم من العصى، فخاف أن يلتبس على الناس أمره ولا يؤمنوا به.\n(ص) (﴿فِي جُذُوعٍ﴾: على جُذُوع النَّخْلِ) أي (في) بمعنى (على) كقوله تعالى: ﴿أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ﴾ [الطور: ٣٨] أي: عليه.\n(ص) (﴿خَطْبُكَ﴾: بَالُكَ) أي: ما شأنك الذي دعاك إلى ما صنعت.\n(ص) (﴿مِسَاسَ﴾ مَصْدَرُ مَاسَّهُ مِسَاسًا) قلت: ومعنى المساس: لا يمس بعض بعضًا.\n_________\n(^١) ورد في هامش الأصل: لعله (قوة).\n(^٢) قرأها بالضم حفص عن عاصم، وحمزة، والكسائي انظر: \"الحجة\" للفارسي ٥/ ٢٢٨، \"الكشف\" لمكي ٢/ ٩٨.\n(^٣) عبارة أبي عبيدة في \"المجاز\" ٢/ ٢٣: أي صفوفًا، وله موضع آخر من قولهم: هل أتيت الصف اليوم يعني: المصلى الذي يُصلى فيه اهـ. وانظر: \"تفسير القرطبي\" ١١/ ٢٢١.","vol":"22","page":606},{"text":"(ص) (﴿لَنَنْسِفَنَّهُ﴾ لَنَذْرِيَنَّهُ) يقال: ذرى يذرى ويذري ذروًا وذرًا أي يصيرها رملًا يسيل سيلًا، ثم يصيرها كالصوف المنفوش تطيرها الرياح.\n(ص) (﴿يَبَسًا﴾؛ يَابِسًا) هو قول مجاهد (^١)، وذلك أن الله أيبس لهم الطريق حتى لم يكن فيه ماء ولا طين.\n(ص) (﴿فَلَا تَسْمَعُ إِلَّا هَمْسًا﴾: حِسُّ الأَقْدَامِ) أي: إلى المحشر. والهمس: الصوت الخفي كصوت أخفاف الإبل في المشي، وعن ابن عباس وغيره: يعني: تحريك الشفاه بغير منطق (^٢). أي: فلا يجهر أحد بكلام إلا كالسر من الإشارة بالشفة وتحريك الفم من غير صوت.\n(ص) (﴿قَاعًا﴾ يَعْلُوهُ المَاءُ وَالصَّفْصَفُ المُسْتَوِي مِنَ الأَرْضِ) قال الفراء: القاع: ما انبسط من الأرض في السراب نصف النهار، وجمعه قيعة، ومنه قوله: ﴿كَسَرَابٍ بِقِيعَةٍ﴾ [النور: ٣٩] والصفصف: الأملس الذي لا نبات فيه (^٣)، ونحو هذا قال المفسرون. ﴿لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا (١٠٧)﴾ قال ابن عباس: ليس فيها منخفض ولا مرتفع (^٤).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿مِنْ زِينَةِ الْقَوْمِ﴾ الحُلِيُّ الذِي اسْتَعَارُوا مِنْ آلِ فِرْعَوْنَ) وقد أسنده أبو محمد الرازي من حديث ابن أبي نجيح عنه (^٥)، وقد سلف ذلك في أحاديث الأنبياء أيضا، وكذا قوله بعده ﴿فقذفتها﴾: ألقيتها. ﴿أَلْقَى﴾: صنع. ﴿فَنَسِىَ﴾ موسى. ﴿أَلَّا يَرْجِعُ\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣٩٩، ورواه أيضًا الطبري ٨/ ٤٣٨ (٢٤٢٢٥).\n(^٢) عزاه السيوطي في \"الدر\" ٤/ ٥٥١ لعبد بن حميد وابن المنذر، عن مجاهد، وروى الطبري ٨/ ٤٥٩ (٢٤٣٣٤) عن ابن عباس قال: الصوت الخفي.\n(^٣) \"معاني القرآن\" ٢/ ١٩١، ٢٥٤.\n(^٤) انظر: \"تفسير الطبري\" ٨/ ٤٥٨.\n(^٥) أسنده أيضًا الطبري ٨/ ٤٤٥ (٢٤٢٥٨) من طريق ابن أبي نجيح.","vol":"22","page":607},{"text":"إِلَيْهِمْ قَوْلًا﴾: العجل) وسلف أيضًا. وقيل: إن الحلي أخذه بنو إسرائيل من قوم فرعون لما قذفهم البحر بعد غرقهم.\n(ص) (﴿حَشَرْتَنِي أَعْمَى﴾ عَنْ حُجَّتِي ﴿وَقَدْ كُنْتُ بَصِيرًا﴾ فِي الدُّنْيَا) أي: عالمًا بحجتي فيها.\n(ص) (وَقَالَ ابن عُيَيْنَةَ ﴿أَمْثَلُهُمْ﴾: أَعْدَلُهُمْ) هو كذلك في \"تفسيره\"، وقيل: أعلمهم عند نفسه.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿هَضْمًا﴾: لَا يُظْلَمُ فَيُهْضَمُ مِنْ حَسَنَاتِهِ) أسنده ابن المنذر من حديث علي، عنه: لا يخاف ابن آدم يوم القيامة أن يَظْلِمَ فتزاد سيئاته، ولا يُظلم فيهضم من حسناته (^١).\n(ص) (﴿عِوَجًا﴾: وَادِيًا. و﴿أَمْتًا﴾: رَابِيَةً) قد سلف هذا.\n(ص) (﴿سِيرَتَهَا﴾: حَالَتَهَا الأُولَى) أي: يردها عصًا كما كانت. والسيرة: الهيئة والحالة، يقال لمن كان على شيء فتركه ثم عاد إليه: عاد إلى سيرته. قال الزجاج: المعنى: سنعيدها إلى سيرتها، فلما حذف (إلى) وصل إليها الفعل فنصبها.\n(ص) (﴿النُّهَى﴾ التُّقَى) أي: الذين يتناهون يعفو لهم عن المعاصي، وخصوا بالذكر؛ لأنهم أهل التفكر والاعتبار، وقد سلف في أحاديث الأنبياء واضحًا.\n(ص) (﴿ضَنْكًا﴾ شقاءً) قلت: أي: وشدةً وضيقًا وكل ما ضاق فهو ضنك. وعن ابن عباس: عذاب القبر يلتئم على صاحبه، فلا يزال يعذب حتى يبعث. وعنه أنها صعقة القبر (حين) (^٢) تختلف أضلاعه (^٣).\n_________\n(^١) عزاه له السيوطي في \"الدر\" ٤/ ٥٥٢.\n(^٢) ورد في هامش الأصل: في الأصل (حتى).\n(^٣) انظر: \"تفسير الوسيط\" ٣/ ٢٢٦.","vol":"22","page":608},{"text":"(ص) (﴿هَوَى﴾: شَقِيَ) أي: وهلك وسقط في النار، يقال: هوى يهوي هويًا (إذا) (^١) وقع في مهواة.\n(ص) (﴿الْمُقَدَّسِ﴾: المُبَارَكِ ﴿طُوى﴾: اسْمُ الوَادِي) سلفا في أحاديث الأنبياء.\n(ص) (﴿بِمَلْكِنَا﴾: بِأَمْرِنَا) هذا على كسر الميم، وعليها أكثر القراء، ومن قرأ بالفتح فهو المصدر الحقيقي، ومن قرأ بالضم فمعناه: بقدرتنا وسلطاننا. أي: لم نقدر على ردهم (^٢)، وقد سلف ذلك في أحاديث الأنبياء.\n(ص) (﴿مَكَانًا سُوًى﴾: مَنْصَفٌ بَيْنَهُمْ) أي: مكانًا تستوي مسافته على الفريقين. وقرئ: (سُوى) بالضم أيضًا (^٣).\n(ص) (﴿عَلَى قَدَرٍ﴾: مَوْعِدٍ) أي: وهو أربعون سنة.\n(ص) (﴿وَلَا تَنِيَا﴾: تَضْعُفَا).\n_________\n(^١) في الأصل: (وا)، وفي الهامش: لعله إذا.\n(^٢) قرأها بالفتح نافع وعاصم، وبالضم حمزة والكسائي. انظر: \"الحجة\" للفارسي ٥/ ٢٤٤، \"الكشف\" ٢/ ١٠٤.\n(^٣) قرأها بالضم ابن عامر وعاصم وحمزة، انظر: \"الحجة\" ٥/ ٢٢٤، \"الكشف\" ٢/ ٩٨.","vol":"22","page":609},{"text":"<span data-type='title' id=toc-2769>١ - [باب] قَوْلِهِ: ﴿وَاصْطَنَعْتُكَ لِنَفْسِي (٤١)﴾ الآية [طه: ٤١]</span>\n٤٧٣٦ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا مَهْدِىُّ بْنُ مَيْمُونِ، حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ، عَنْ أَبِي هُرَيْرَة، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «الْتَقَى آدَمُ وَمُوسَى، فَقَالَ مُوسَى لآدَمَ: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ؟ قَالَ لَهُ آدَمُ: أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ، وَاصْطَفَاكَ لِنَفْسِهِ وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ نَعَمْ. قَالَ: فَوَجَدْتَهَا كُتِبَ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ. فَحَجَّ آدَمُ مُوسَى». ﴿اْلْيَمُّ﴾ [طه: ٣٩] الْبَحْرُ. [انظر: ٣٤٠٩ - مسلم: ٢٦٥٢ - فتح: ٨/ ٤٣٤]\nذكر فيه حديث مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنْ النبي - ﷺ - قَالَ: \" الْتَقَى آدَمُ وَمُوسَى، فَقَالَ مُوسَى: أَنْتَ الذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الجَنَّةِ؟ فقَالَ آدَمُ: أَنْتَ الذِي أصْطَفَاكَ اللهُ بِرِسَالَتِهِ، وَاصْطَفَاكَ لِنَفْسِهِ وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ. قَالَ: فَوَجَدْتَهَا كُتِبَ عليَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ. فَحَجَّ آدَمُ مُوسَى\".\nهذا الحديث يأتي من بعد من حديث أبي سلمة بن عبد الرحمن، عن أبي هريرة وفيه: \"قبل أن يخلقني أو قدره عليَّ\" (^١). وسلف في باب: وفاة موسى - ﵇ - من حديث حميد بن عبد الرحمن، عن أبي هريرة. وفي آخره: \"فحج آدم موسى\" مرتين.\nوأخرجه مسلم بألفاظ:\nمنها: \"فقال موسى: يا آدم أنت أبونا أخرجتنا من الجنة\".\nومنها: \"قبل أن يخلقني بأربعين سنة\".\n_________\n(^١) سيأتي برقم (٤٧٣٨).","vol":"22","page":610},{"text":"ومنها: \"أنت الذي أغويت الناس وأخرجتهم من الجنة\".\nومنها: \"هل وجدت فيها -يعني: في التوراة- ﴿وَعَصَى آدَمُ رَبَّهُ فَغَوَى﴾. قال: نعم\".\nقال الدارقطني: وروى هذا الحديث أبو هلال الراسبي، عن أبي هريرة فوقفه، وكان كثيرًا مما يتوقى رفعه. ولما رواه هدبة عن ابن مهدي -يعني ابن ميمون الراوي عن محمد بن سيرين- رفعه مرة، ثم رجع عنه فأوقفه (^١).\nوأسلفنا هناك أنه يجوز [أن] تكون محاجتهما بالأرواح أو حقيقة أو يوم القيامة، ويجوز -كما قال ابن الجوزي- أن يكون شرح حال بضرب مثل لو اجتمعا مآلًا، ويكون تخصيص موسى بهذا دون غيره من الأنبياء، لأنه أول من جاء بالتكاليف، وموسى مال في لومه إلى الكسب، وآدم مال إلى القدر، وكلاهما حق لا يبطل أحدهما صاحبه، ومتى قضى للقدر على الكسب أخرج إلى مذهب القدرية، أو للكسب على القدر أخرج إلى مذهب الجبرية كما مضى هناك، وإنما وقعت الغلبة لآدم من وجهين:\nأولهما: أنه ليس لمخلوق أن يلوم مخلوقًا فيما قضي عليه إلا أن يأذن الشرع بلومه، فيكون الشرع هو اللائم، كما قال - ﵇ -: \"إذا زنت أمة أحدكم فليجلدها الحد ولا يثرب\" (^٢) فلما أخذ موسى يلومه ولم يؤذن له عارضه بالقدر.\nالثاني: أن الفعل اجتمع فيه القدر والكسب، والتوبة تمحو أثر\n_________\n(^١) \"العلل\" ٨/ ١١٥ - ١١٦.\n(^٢) سلف برقم (٢١٥٢) كتاب: البيوع، باب: بيع العبد الزاني، من حديث أبي هريرة.","vol":"22","page":611},{"text":"الكسب، فلما تِيْبَ عليه لم يبق إلا القدر، والقدر لا يتوجه إليه لوم، وزعم الليث بن سعد أن الحجة إنما صحت لادم من أجل أن الله قد غفر له، فلم يكن لموسى أن يعيره بما قد غفر له، وأما من أخطأ ولم تأته المغفرة فالعلماء مجمعون أنه لا يجوز أن يحتج بما احتج به آدم فلا يقول: أتلومني على أن قتلت أو زنيت أو سرقت وقد قدر الله ذلك عليَّ وإن كان محقًّا. والأمة مجمعة على جواز حمد المحسن على إحسانه ولوم المسيء على إساءته، وتعديد ذنوبه عليه، ولم يشرع للابن لوم أبيه، وإنما لم يسقط اللوم عن العاصي منَّا لبقائه في دار التكليف، وأحكامهم جارية عليهم من العقوبة والتوبيخ وغيرهما، وفي ذلك زجر له ولغيره عن مثل هذا الفعل، وهو محتاج إلى الزجر ما لم يمت، وأما آدم فليس في دار التكليف.\nوقوله: (\"فحج آدم موسى\") أي: غلبه بالحجة وظهر عليه بها، والمراد بالتقدير السالف الكتابة في اللوح المحفوظ أو في صحف التوراة وألواحها، وقد سلف ذلك، أي: كتبه عليَّ قبل خلقي بأربعين سنة، ولا يجوز أن يراد به حقيقة القدر، فإن علم الله قد تم على عباده وأراده من خلقه لا أول له. فإن قلت: فما المعنى بالتحديد المذكور في المكتوب، وفي الحديث: \"إن الله قدر المقادير قبل أن يخلق الخلق بخمسين ألف سنة\" (^١).\nقلت: كما أجاب عنه ابن الجوزي أن المعلومات كلها قد أحاط بها العلم القديم قبل وجود كل مخلوق؛ ولكنه كتبها في اللوح المحفوظ في\n_________\n(^١) رواه مسلم (٢٦٥٣) كتاب: القدر، باب: حجاج آدم وموسى، والترمذي (٢١٥٦) من حديث عبد الله بن عمرو.","vol":"22","page":612},{"text":"زمان دون زمان، فجائز أن يكون كتب أمر ما يجري لآدم قبل خلقه بأربعين سنة، وجائز أن تكون الإشارة إلى مدة لبثه طينًا، فإنه بقي كذلك أربعين سنة، وكأنه يقول: كتب ما جرى منذ سوَّاني طينًا قبل أن ينفخ فيَّ الروح. وقد جاء في روايةٍ: \"بكم وجدت الله كتب التوراة قبل أن أخلق؟ قال موسى: بأربعين سنة\" (^١).\n_________\n(^١) رواه مسلم (٢٦٥٢/ ١٥).","vol":"22","page":613},{"text":"<span data-type='title' id=toc-2770>٢ - [باب] قَوْلِهِ: ﴿وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ﴾ [طه: ٧٧]\n٤٧٣٧ </span>- حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - الْمَدِينَةَ، وَالْيَهُودُ تَصُومُ عَاشُورَاءَ، فَسَأَلَهُمْ، فَقَالُوا: هَذَا الْيَوْمُ الَّذِي ظَهَرَ فِيهِ مُوسَى عَلَى فِرْعَوْنَ، فَقَالَ النَّبِيُّ - ﷺ - «نَحْنُ أَوْلَى بِمُوسَى مِنْهُمْ فَصُومُوهُ». [انظر: ٢٠٠٤ - مسلم: ١١٣٠ - فتح: ٨/ ٤٣٤]\nثم ذكر حديث ابن عباس في يوم عاشوراء، وقد سلف في بابه.","vol":"22","page":614},{"text":"<span data-type='title' id=toc-2771>٣ - [باب] قَوْلِهِ: ﴿فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى﴾ [طه:١١٧]\n٤٧٣٨ </span>- حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَيُّوبُ بْنُ النَّجَّارِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟. قَالَ: قَالَ آدَمُ يَا مُوسَى أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟!». قَالَ رَسُولُ اللهِ - ﷺ - «فَحَجَّ آدَمُ مُوسَى». [انظر: ٣٤٠٩ - مسلم: ٢٦٥٢ - فتح: ٨/ ٤٣٤]\nذكر فيه حديث أبي هريرة السالف: \"حاج آدم موسى\".\nوقوله: (فتشقى) فيه دلالة على وجوب نفقة الولد على الوالد، لإفراده بالذكر عن زوجه. وذكر البخاري الحديث المذكور كما سلف في قوله: ﴿وَاصْطَنَعْتُكَ لِنَفْسِي (٤١)﴾ يريد قول آدم: اصطفاك لنفسه. وذكره لحديث ابن عباس في صوم عاشوراء من هذين الحديثين لقوله فيه: أظهر الله فيه موسى على فرعون.\nوقوله: (\"أخرجت الناس من الجنة\") فيه: إطلاق نسبة الشيء إلى من له تسبب فيه. والمراد بالجنة هنا جنة الخلد لا كما قال المعتزلة أنها بستان (^١).\nخاتمة:\nروى ابن مردويه من حديث الوليد بن مسلم، عن القاسم، عن أبي أمامة (^٢) - ﵁ - مرفوعًا: \"إن اسم الله الأعظم لفي ثلاث سور: البقرة وآل\n_________\n(^١) انظر: \"تفسير القرطبي\" ١/ ٢٥٨.\n(^٢) ورد في هامش الأصل: حديث أبي أمامة يأتي في الدعاء.","vol":"22","page":615},{"text":"عمران وطه\" قال فالتمستها فوجدتها في البقرة: ﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ [البقرة: ٢٥٥] وفي طه: ﴿وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ﴾ [طه: ١١١] وفاتحة آل عمران ﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ [آل عمران: ٢] (^١).\nوذهبت طائفة إلى ترك التفضيل بين أسماء الله، والمراد بالأعظم: (إذا) (^٢) وقع في خبرٍ: عظيم (^٣). وحكاه ابن بطال عن جماعة (^٤). والحديث السالف -أي: أنه من كتاب الله أعظم- يرده.\nوفي الترمذي (^٥) أنه في هاتين الآيتين: ﴿وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ﴾ [البقرة: ١٦٣] و﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ (^٦) ﴿الم (١) اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ [آل عمران: ١ - ٢] (^٧) وعنده (^٨) أيضًا أنه - ﵇ - سمع رجلًا قال: اللهم إني أسألك بأنك الله الذي لا إله إلا هو، أنت الأحد الصمد، الذي لم يلد ولم يولد فقال - ﵇ -: \"قد دعا الله بالاسم الأعظم\" (^٩).\n_________\n(^١) عزاه له السيوطي في \"الدر\" ١/ ٥٧٥ - ٥٧٦، وزاد عزوه لابن أبي الدنيا في \"الدعاء\"\nوالطبراني، وابن مردويه، والهروي في \"فضائله\"، والبيهقي في \"الأسماء والصفات\".\n(^٢) هكذا بالأصل، ولعل الصواب: (كما).\n(^٣) رواه أبو داود (١٤٩٥)، والنسائي ٣/ ٥٢، وأحمد ٣/ ١٥٨ كلهم من طريق خلف بن خليفة، عن حفص ابن أخي أنس، عن أنسٍ مرفوعًا: \"لقد دعا الله باسمه العظيم\".\n(^٤) \"شرح ابن بطال\" ١٠/ ١٤٣ - ١٤٤.\n(^٥) ورد في هامش الأصل: هو في أبي داود والترمذي وابن ماجه من حديث أسماء بنت يزيد.\n(^٦) هكذا في الأصل بذكر ثلاث آيات، وفي \"السنن\" آيتان ليس فيهما آية الكرسي.\n(^٧) الترمذي (٣٤٧٨) من حديث أسماء بنت يزيد.\n(^٨) ورد في هامش الأصل: هو من أبي داود والترمذي والنسائي وابن ماجه من حديث عبد الله بن بريدة، عن أبيه. قال الترمذي: حسن غريب.\n(^٩) الترمذي (٣٤٧٥) من حديث بريدة الأسلمي.","vol":"22","page":616},{"text":"<span data-type='title' id=toc-2772>٢١ - ومن سورة الأَنْبِيَاءِ - ﵈ </span>-\n٤٧٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ، عَنْ عَبْدِ اللهِ قَالَ: بَنِي إِسْرَائِيلَ، وَالْكَهْفُ، وَمَرْيَم، وَطَهَ، وَالأَنْبِيَاءُ هُنَّ مِنَ الْعِتَاقِ الأُوَلِ، وَهُنَّ مِنْ تِلَادِي. [انظر:٤٧٠٨]\nوَقَالَ قَتَادَةُ ﴿جُذَاذًا﴾ [الأنبياء: ٥٨] قَطَّعَهُنَّ. وَقَالَ الْحَسَنُ ﴿فِي فَلَكٍ﴾ [الأنبياء: ٣٣] مِثْلِ فَلْكَةِ الْمِغْزَلِ ﴿يَسْبَحُونَ﴾ [الأنبياء: ٣٣]: يَدُورُونَ. قَالَ ابْنُ عَبَّاسٍ: ﴿نَفَشَتْ﴾ [الأنبياء: ٧٨]: رَعَتْ ﴿يُصْحَبُونَ﴾ [الأنبياء: ٤٣]: يُمْنَعُونَ. ﴿أُمَّتُكُمْ أُمَّةً وَاحِدَةً﴾ [الأنبياء: ٩٢]: قَالَ: دِينُكُمْ دِينٌ وَاحِدٌ. وَقَالَ عِكْرِمَةُ: ﴿حَصَبُ﴾ [الأنبياء: ٩٨]: حَطَبُ بِالْحَبَشِيَّةِ. وَقَالَ غَيْرُهُ: ﴿أَحَسُّوا﴾ [الأنبياء: ١٢]: تَوَقَّعُوهُ مِنْ أَحْسَسْتُ. ﴿خَامِدِينَ﴾ [الأنبياء: ١٥]: هَامِدِينَ. ﴿وَحَصِيدٌ﴾ [هود: ١٠٠] مُسْتَأْصَلٌ يَقَعُ عَلَى الْوَاحِدِ وَالاِثْنَيْنِ وَالْجَمِيعِ. ﴿وَلَا يَسْتَحْسِرُونَ﴾ [الأنبياء: ١٩]: لَا يُعْيُونَ، وَمِنْهُ: ﴿حَسِيرٌ﴾ [الملك: ٤] وَحَسَرْتُ بَعِيرِي. عَمِيقٌ بَعِيدٌ. ﴿نُكِسُوا﴾ [الأنبياء: ٦٥]: رُدُّوا. ﴿صَنْعَةَ لَبُوسٍ﴾ [الأنبياء: ٨٠]: الدُّرُوعُ. ﴿وَتَقَطَّعُوا أَمْرَهُمْ﴾ [الأنبياء: ٩٣]: اخْتَلَفُوا، الْحَسِيسُ وَالْحِسُّ وَالْجَرْسُ وَالْهَمْسُ وَاحِدٌ، وَهْوَ مِنَ الصَّوْتِ الْخَفِيِّ ﴿آذَنَّاكَ﴾ [فصلت: ٤٧] أَعْلَمْنَاكَ ﴿آذَنْتُكُمْ﴾ [الأنبياء: ١٠٩] إِذَا أَعْلَمْتَهُ فَأَنْتَ وَهْوَ عَلَى سَوَاءٍ لَمْ تَغْدِرْ. وَقَالَ مُجَاهِدٌ ﴿لَعَلَّكُمْ تُسْأَلُونَ﴾ [الأنبياء: ١٣] تُفْهَمُونَ ﴿ارْتَضَى﴾ [الأنبياء: ٢٨] رَضِىَ. ﴿التَّمَاثِيلُ﴾ [الأنبياء: ٥٢] الأَصْنَامُ، ﴿السِّجِلِّ﴾ [الأنبياء: ١٠٤] الصَّحِيفَةُ. [فتح: ٨/ ٤٣٥]\nهى مكية، قيل: إلا قوله: ﴿أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا﴾ [الأنبياء: ٤٤] قال الكلبى: بالقتل والسبى. وقال الضحاك: فتح البلاد. وهذِه الأمور لم تكن إلا بعد الهجرة وقبل موت العلماء. قال","vol":"22","page":617},{"text":"السخاوي: ونزلت بعد سورة إبراهيم وقبل سورة ﴿قَدْ أَفْلَحَ﴾ (^١).\nذكر فيه حديث عَبْدِ اللهِ - ﵁ - قَالَ: بَنو إِسْرَائِيلَ، وَالْكَهْفُ، وَمَرْيَمُ، وَطَهَ، وَالأَنْبِيَاءُ هُنَّ مِنَ العِتَاقِ الأُوَلِ، وَهُنَّ مِنْ تِلَادِي. سلف في بني إسرائيل.\n(ص) (وَقَالَ قَتَادَةُ: ﴿جُذَاذً﴾: قَطَّعَهُنَّ) هذا رواه الحنظلي من حديث زريع عنه (^٢).\n(ص) (وَقَالَ الحَسَنُ: ﴿فِي فَلَكٍ﴾ مِثْلِ فَلْكَةِ المِغْزَلِ. ﴿يُسَبِّحُونَ﴾: يَدُورُونَ) قلت: عبارة الواحدي الفلك: طاحونة كهيئة فلكة المغزل. قال: يريد أن الذي تجري فيه النجوم مستدير كاستدارتها (^٣).\n(ص) (وقَالَ ابن عَبَّاسٍ: ﴿نَفَشَتْ﴾: رَعَتْ ليلًا) هذا أخرجه عبد الرزاق، عن معمر، عن الزهري، عنه (^٤). وعند ابن مردويه: كأن كرمًا أينع. قلت: وهملت إذا رعت نهارًا بلا راعٍ، ويقال: سربت وسرحت إلى رعيها بالنهار.\n(ص) (﴿يُصْحَبُونَ﴾: يُمْنَعُونَ) أي: من عداها، والعرب تقول: صحبك الله. أي: حفظك وأجارك.\n(ص) (﴿أُمَّتُكُمْ أُمَّةً وَاحِدَةً﴾ قَالَ: دِينُكُمْ دِينٌ وَاحِدٌ) هو قول ابن عباس (^٥).\n_________\n(^١) \"جمال القراء\" ص ٨.\n(^٢) رواه أيضا الطبري ٩/ ٣٧ (٢٤٦٣٢) من طريق سعيد عن قتادة، وعزاه السيوطي في \"الدر\" ٤/ ٥٧٨ لابن جرير، وابن المنذر، وابن أبي حاتم.\n(^٣) \"الوسيط\" ٣/ ٢٣٦.\n(^٤) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢٤ (١٨٧٤) عن الزهري من قوله.\n(^٥) رواه الطبري في \"تفسيره\" ٩/ ٨١ (٢٤٧٨٥).","vol":"22","page":618},{"text":"(ص) (وَقَالَ عِكْرِمَةُ: ﴿حَصَبُ﴾: حَطَبُ بِالْحَبَشِيَّةِ) أسنده الحنظلي من حديث ابن أبجر عنه. قلت: وروي عن علي ومجاهد وقتادة مثله (^١).\n(ص) (وَقَالَ [غَيْرُهُ]: ﴿أَحَسُّوا﴾: تَوَقَّعُوا مِنْ أَحْسَسْتُ) قلت: عبارة الواحدي: رأوا عذابنا بحاسة البصر. قال: ويجوز أن يكون المعنى: لما (رأوا) (^٢) عذابنا (^٣).\n(ص) (﴿خَامِدِينَ﴾: هَامِدِينَ) أي: ميتين كخمود النار إذا طفئت. قال الخليل: الهمود: الموت، والهامد والهميد: الميت، وشجر هامد: يابس. (دار) (^٤) هامدة: لا نبات بها (^٥).\n(ص) (﴿وَحَصِيدٌ﴾: مُسْتَأْصَلٌ، يَقَعُ عَلَى الوَاحِدِ وَالِاثْنَيْنِ وَالْجَمِيعِ) أي: كما يحصد الزرع بالمنجل.\n(ص) (﴿يَسْتَحْسِرُونَ﴾: يُعْيُونَ، وَمِنْهُ ﴿وَهُوَ حَسِيرٌ﴾ وَحَسَرْتُ بَعِيرِي) وقال السدي: لا ينقطعون عن العبادة. ويقال: حسر واستحسر إذا تعب وأعيا (^٦).\n(ص) (عَمِيقٌ بَعِيدٌ) هذا في سورة الحج.\n(ص) (﴿نُكِسُوا﴾: رُدُّوا) إلى الكفر بعد أن أقروا على أنفسهم بالعلم.\n(ص) (﴿صَنْعَةَ لَبُوسٍ﴾: الدُّرُوعُ) أي: لأنها تلبس.\n_________\n(^١) رواه الطبري ٩/ ٨٩ (٢٤٨٢٢)، ٢٤٨٢٤) عن مجاهد وقتادة.\n(^٢) هكذا في الأصل، وفي \"الوسيط\": (ذاقوا).\n(^٣) \"الوسيط\" ٣/ ٢٣١.\n(^٤) هكذا في الأصل، ولعل صوابه: (أرض).\n(^٥) \"العين\" ٤/ ٣١.\n(^٦) انظر: \"تفسير الوسيط\" ٣/ ٢٣٣.","vol":"22","page":619},{"text":"قال قتادة: أول من صنعها داود، وإنما كانت صفائح، فهو أول من سردها وحلقها (^١)، فجمعت الجنة والتحصين (^٢).\n(ص) (﴿وَتَقَطَّعُوا أَمْرَهُمْ﴾: اخْتَلَفُوا) أي فصاروا يهودًا ونصارى ومجوسًا ومشركين.\n(ص) (الْحَسِيسُ وَالْحِسُّ وَالْجَرْسُ وَالْهَمْسُ وَاحِدٌ، وَهْوَ الصَّوْتُ الخَفِيُّ) أي: حركة لهبها.\n(ص) (﴿آذَنَّاكَ﴾: أَعْلَمْنَاكَ. ﴿آذَنْتُكُمْ﴾: أعلمتكم، إِذَا أَعْلَمْتَهُ فَأَنْتَ وَهْوَ على سَوَاءٍ لَمْ تَغْدِرْ) أي: أعلمتكم للحرب إعلامًا يستوي في علمه لا أستبد دونكم لتتأهبوا لما يراد منكم.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿لَعَلَّكُمْ تُسْأَلُونَ﴾: تُفْهَمُون) أخرجه ابن المنذر وغيره عنه بلفظ: تفقهون (^٣). وقال قتادة: تسألون شيئًا من دنياكم على التهديد (^٤).\n(ص) (﴿ارْتَضَى﴾: رَضِيَ) قال ابن عباس لمن قال: لا إله إلا الله. وقال مجاهد: لمن رضي عنه (^٥).\n(ص) (﴿التَّمَاثِيلُ﴾: الأَصْنَامُ) والتمثال: اسم للشيء المصنوع مشبهًا بخلق من خلق الله، وأصله من مثلت الشيء بالشيء إذا شبهته به. وأصل ذلك تمثال، وجمعه تماثيل.\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢٥ (١٨٨٠)، والطبري ٩/ ٥٣ (٢٤٧١٣).\n(^٢) في \"الوسيط\" ٣/ ٢٤٦: فجمعت الخفة والتحصين.\n(^٣) رواه الطبري ٩/ ١٠ (٢٤٤٩٦)، وانظر \"الدر المنثور\" ٤/ ٥٦٤.\n(^٤) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢١ (١٨٥١)، والطبري ٩/ ١٠ (٢٤٤٩٩) بلفظ: استهزاءً بهم. وانظر: \"الوسيط\" ٣/ ٢٣١ - ٢٣٢.\n(^٥) رواه الطبري ٩/ ١٨ (٢٤٥٤٤).","vol":"22","page":620},{"text":"(ص) (﴿السِّجِلِّ﴾: الصَّحِيفَةُ) أي: المكتوب فيها، وقيل: اسم رجل مخصوص كان يكتب لرسول الله - ﷺ -. وقيل: هو ملك يطوي الصحف (^١).\n_________\n(^١) روى هذِه الأقوال الطبري في \"تفسيره\" ٩/ ٩٤ - ٩٥ ثم قال: وأولى الأقوال في ذلك عندنا بالصواب: قول من قال: السجل: الصحيفة؛ لأن ذلك هو المعروف في كلام العرب، ولا يُعْرف لنبينا - ﷺ - كاتب كان اسمه السجل، ولا في الملائكة ملك ذلك اسمه.","vol":"22","page":621},{"text":"<span data-type='title' id=toc-2773>١ - [باب] قوله: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا﴾ الآية [الأنبياء: ١٠٤]\n٤٧٤٠ </span>- حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الْمُغِيرَةِ بْنِ النُّعْمَانِ شَيْخٍ مِنَ النَّخَعِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: خَطَبَ النَّبِيُّ - ﷺ - فَقَالَ: «إِنَّكُمْ مَحْشُورُونَ إِلَى اللهِ حُفَاةً عُرَاةً غُرْلًا ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ﴾ [الأنبياء: ١٠٤] ثُمَّ إِنَّ أَوَّلَ مَنْ يُكْسَى يَوْمَ الْقِيَامَةِ إِبْرَاهِيمُ، أَلَا إِنَّهُ يُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي، فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ، فَأَقُولُ: يَا رَبِّ أَصْحَابِي فَيُقَالُ: لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ. فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ﴾ [المائدة: ١١٧] إِلَى قَوْلِهِ ﴿شَهِيدٌ﴾ [المائدة: ١١٧] فَيُقَالُ: إِنَّ هَؤُلَاءِ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ». [انظر: ٣٣٤٩ - مسلم: ٢٨٦٠ - فتح: ٨/ ٤٣٧]\nذكر فيه حديث ابن عباس السالف في أحاديث الأنبياء وآخر سورة المائدة، ويأتي في الرقاق (^١)، وأخرجه مسلم والترمذي وابن ماجه (^٢).\n_________\n(^١) سلف برقم (٤٦٢٥) باب: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا﴾، وسيأتي برقم (٦٥٢٤)، (٦٥٢٦) باب: كيف الحشر.\n(^٢) الترمذي (٢٤٢٣) ولم أجده عند ابن ماجه، وانظر \"تحفة الأشراف\" (٥٦٢٢).","vol":"22","page":622},{"text":"<span data-type='title' id=toc-2774>(٢٢) ومن سورة الحَجِّ</span>\nوَقَالَ ابن عُيَيْنَةَ: ﴿الْمُخْبِتِينَ﴾: المُطْمَئِنِّينَ. وَقَالَ ابن عَبَّاسٍ: ﴿فِي أُمْنِيَّتِهِ﴾ إِذَا حَدَّثَ أَلْقَى الشَّيْطَانُ فِي حَدِيثِهِ، فَيُبْطِلُ اللهُ مَا يُلْقِي الشَّيْطَانُ وَيُحْكِمُ آيَاتِهِ. وَيُقَالُ: أُمْنِيَّتُهُ: قِرَاءَتُهُ ﴿إِلَّا أَمَانِيَّ﴾ يَقْرَءُونَ وَلَا يَكْتُبُونَ. وَقَالَ مُجَاهِدٌ: مَشِيدٌ بِالْقَصَّةِ. وَقَالَ غَيْرُهُ ﴿يَسْطُونَ﴾ يَفْرُطُونَ مِنَ السَّطْوَةِ، وَيُقَالُ: يَسْطُونَ: يَبْطشُونَ. ﴿وَهُدُوا إِلَى الطَّيِّبِ﴾ أُلْهِمُوا. قَالَ ابن عَبَّاسٍ: ﴿بِسَببٍ﴾ بِحَبْلٍ إلى سَقْفِ البَيْتِ. ﴿تَذْهَلُ﴾: تُشْغَلُ.\nهي مدنية، ذكره ابن مردويه عن ابن عباس وغيره (^١)، وقال مقاتل: بعضها مكي أيضًا، وعن قتادة أنها مكية وعنه: مدنية غير أربع آيات، وعن عطاء: إلا ثلاث منها ﴿هَذَانِ خَصْمَانِ﴾ [الحج: ١٩] (^٢) ويؤيده حديث أبي ذر وعلي الآتيان.\n(ص) (وَقَالَ ابن عُيَيْنَةَ: ﴿الْمُخْبِتِينَ﴾ المُطْمَئِنِّينَ) ذكره ابن عيينة في \"تفسيره\" عن ابن أبي نجيح عن مجاهد وقيل: المطمئنين بأمر الله، وقيل: المطيعين، وقيل: المتواضعين وقال: الخاشعين أو العابدين.\n(ص) ([وَقَالَ ابن عَبَّاسٍ]: ﴿فِي أُمْنِيَّتِهِ﴾: إِذَا حَدَّثَ أَلْقَى الشَّيْطَانُ فِي حَدِيثهِ، فَيُبْطِلُ اللهُ مَا يُلْقِي الشَّيْطَانُ وَيُحْكِمُ آيَاتِهِ) هذا أسنده أبو محمد\n_________\n(^١) عزاه له السيوطي في \"الدر\" ٤/ ٦١٦.\n(^٢) انظر: \"زاد المسير\" ٥/ ٤٠١، \"تفسير القرطبي\" ١٢/ ١.","vol":"23","page":9},{"text":"الرازي عن أبيه، ثنا أبو صالح، حدثني معاوية، عن علي بن أبي طلحة عنه (^١). وروى البزار هنا شيئًا صنعه (^٢).\nوشقي: هوى في الشقاء، (ويقال: ﴿فِي أُمْنِيَّتِهِ﴾ قراءته، إلا أماني: يقرءون ولا يكتبون).\n(ص) (وَقَالَ مُجَاهِدٌ: مَشِيدٌ بِالْقَصَّةِ) هذا أسنده ابن المنذر من حديث ابن جريج عنه (^٣). والقصة: الجص، وقيل: طويل.\n(ص) (يَسْطُونَ يَبْطُشُونَ وَقَالَ غَيْرُهُ -أي: غير مجاهد- ﴿يَسْطُونَ﴾ يَفْرُطُونَ مِنَ السَّطْوَةِ)، يقال: سطا عليه وسطا به إذا تناوله بالبطش والعنف والشدة، أي: يكادون يقعون بمحمد وأصحابه من شدة الغيظ ويبسطون إليهم أيديهم بالسوء.\n(ص) (﴿وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ﴾: أُلْهِمُوا) قال ابن عباس: يريد لا إله إلا الله والحمد لله، وزاد ابن زيد: والله أكبر (^٤)، وقال السدي: إلى: القرآن (^٥).\n(ص) (﴿تَذْهَلُ﴾ تُشْغَلُ) يقال: ذهل عن كذا يذهل ذهولًا إذا تركه أو شغله عنه شاغل. قال الحسن: تذهل المرضعة عن ولدها لغير فطام وتضع الحامل ما في بطنها لغير تمام (^٦).\n_________\n(^١) رواه أيضًا الطبري ٩/ ١٧٧ (٢٥٣٣٦) من طريق عبد الله، عن معاوية به. وزاد السيوطي في \"الدر\" ٤/ ٦٦٤ عزوه لابن أبي حاتم، وابن المنذر.\n(^٢) لعله يقصد قصة الغرانيق، وقد رواها البزار في \"المسند\" ١١/ ٢٩٦ (٥٠٩٦) من طريق سعيد بن جبير، عن ابن عباس.\n(^٣) رواه أيضًا الطبري ٩/ ١٦٩ (٢٥٣٠٧) من طريق ابن أبي نجيح، عن مجاهد.\n(^٤) رواه الطبري ٩/ ١٢٧ (٢٥٠٠٢).\n(^٥) انظر: \"تفسير الوسيط\" ٣/ ٢٦٤ - ٢٦٥.\n(^٦) رواه الطبري ٩/ ١٠٨ (٢٤٩١٤).","vol":"23","page":10},{"text":"(ص) (وقَالَ ابن عَبَّاسٍ: ﴿بِسَبَبٍ﴾: بِحَبْلٍ إلى سَقْفِ البَيْتِ) هذا أسنده ابن المنذر من حديث أبي إسحق، عن التميمي، عنه: فليمدد بحبل إلى سماء بيته فليختنق به (^١).\n_________\n(^١) عزاه له السيوطي في \"الدر\" ٤/ ٦٢٥، ورواه أيضًا الطبري ٩/ ١١٩ (٢٤٩٦٣) من طريق إسرائيل، عن أبي إسحاق به.","vol":"23","page":11},{"text":"<span data-type='title' id=toc-2775>١ - [باب] قوله: ﴿وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى﴾ الآية [الحج: ٢]</span>\n٤٧٤١ - حَدَّثَنَا عُمَرُ بْن حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأعمَشُ، حَدَّثَنَا أَبوصَالحٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ قَالَ النَّبِيُّ - ﷺ -: \"يَقُولُ الله -﷿- يَوْمَ القِيَامَةِ: يَا آدَمُ. يَقولُ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ. فَيُنَادى بِصَوْتٍ: إِنَّ اللهَ يَأْمُرُكَ أَنْ تُخْرِجَ مِنْ ذرِّيَّتِكَ بَعْثًا إِلَى النَّارِ. قَالَ: يَا رَبِّ، وَمَا بَعْثُ النَّارِ؟ قَالَ: مِنْ كُلِّ ألْفٍ -أُرَاهُ قَالَ- تِسْعَمِائَةٍ وَتسْعَةً وَتِسْعِينَ. فَحِينئِذٍ تَضَعُ الحَامِلُ حَمْلَهَا وَيَشِيبُ الوَلِيدُ ﴿وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى وَلَكِنَّ عَذَابَ اللهِ شَدِيدٌ﴾ [الحج: ٢] \". فَشَقَّ ذَلِكَ عَلَى النَّاسِ حَتَّى تَغَيَّرَتْ وُجُوهُهُمْ، فَقَالَ النَّبِيُّ - ﷺ -: \"مِنْ يَأْجُوجَ وَمَأْجُوجَ تِسْعَمِائَةٍ وَتسْعَةً وَتِسْعِينَ، وَمِنْكُمْ وَاحِدٌ، ثُمَّ أَنْتُمْ فِي النَّاسِ كَالشَّعْرَةِ السَّوْدَاءِ فِي جَنْب الثَّوْرِ الأَبْيَضِ، أَوْ كَالشَّعْرَةِ البَيْضَاءِ فِي جَنْبِ الثَّوْرِ الأَسْوَدِ، وَإِنِّي لأَرْجُو أنْ تكونُوا رُبُعَ أَهْلِ الجَنَّةِ\". فَكَبَّرْنَا ثمَّ قَالَ: \"ثُلُثَ أَهْلِ الجَنَّةِ\". فَكَبَّرْنَا، ثمَّ قَالَ: \"شَطْرَ أَهْلِ الجَنَّةِ\". فَكَبَّرْنَا. قَالَ أَبُو أُسَامَةَ عَنِ الأَعْمَشِ: ﴿وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى﴾ [الحج: ٢] وَقَالَ: مِنْ كُلِّ ألفٍ تِسْعَمِائَةٍ وَتِسْعَةً وَتِسْعِينَ. وَقَالَ جَرِيرٌ وَعِيسَى بْنُ يُونُسَ وَأَبُو مُعَاوَيةَ: (سَكْرى وَمَا هُمْ بِسَكْرى). [انظر: ٣٣٤٨ - مسلم: ٢٢٢ - فتح: ٨/ ٤٤١]\nذكر فيه حديث أبي سعيد الخدري - ﷺ - \"يَقُولُ اللهُ تعالى يَوْمَ القِيَامَةِ: يَا آدَمُ. فيَقُول: لَبَّيْكَ رَبَّنَا .. \" الحديث. وقَالَ أَبُو أُسَامَةَ عَنِ الأَعْمَشِ: ﴿سُكَارَى وَمَا هُمْ بِسُكَارَى﴾ [الحج: ٢] وَقَالَ: مِنْ كُلِّ أَلْفٍ تِسْعَمِائَةٍ وَتسْعَةً وَتِسْعِونَ. وَقَالَ جَرِيرٌ وَعِيسَى بْنُ يُونُسَ وَأَبُو مُعَاوِيَةَ: (سَكْرى وَمَا هُمْ بِسَكْرى) (^١).\n_________\n(^١) قرأها كذلك حمزة والكسائي، وقرأ باقي السبعة: ﴿سُكَارَى﴾. انظر: \"الكشف\" لمكي ٢/ ١١٦.","vol":"23","page":12},{"text":"و[قد] (^١): شفينا القول في ذلك في باب قصة يأجوج ومأجوج، ويأتي في التوحيد والرقاق (^٢) ومتابعة أبي [أسامة] (^٣) أسندها هناك وقوله: \"ثم أنتم في الناس كالشعرة السوداء في جنب الثور الأبيض\" إلى آخره، جاء في حديث آخر: \"إن معكم يأجوج ومأجوج ومن هلك من كفرة الجن والإنس ما كانتا في شيء إلا كثرتاه\" (^٤).\n_________\n(^١) في الأصل: (قال)، والمثبت هو الملائم للسياق.\n(^٢) سيأتي برقم (٦٥٣٠)، (٧٤٨٣).\n(^٣) في الأصل (موسى) وضُببَ عليها، وفي الهامش: (صوابه أسامه)، وسلف مسندًا برقم (٣٣٤٨).\n(^٤) رواه الترمذي (٣١٦٩)، وأحمد ٤/ ٤٣٥ من حديث عمران بن حصين، وقال الترمذي: حسن صحيح.","vol":"23","page":13},{"text":"<span data-type='title' id=toc-2776>٢ - [باب] قوله: ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ﴾ الآية [الحج: ١١]</span>\n﴿وَأَتْرَفْنَاهُمْ﴾ [المؤمنون: ٣٣]: وَسَّعْنَاهُمْ.\n\n٤٧٤٢ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْحَارِثِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي حَصِينٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللهَ عَلَى حَرْفٍ﴾ [الحج: ١١] قَالَ: كَانَ الرَّجُلُ يَقْدَمُ الْمَدِينَةَ، فَإِنْ وَلَدَتِ امْرَأَتُهُ غُلَامًا، وَنُتِجَتْ خَيْلُهُ؛ قَالَ هَذَا دِينٌ صَالِحٌ. وَإِنْ لَمْ تَلِدِ امْرَأَتُهُ وَلَمْ تُنْتَجْ خَيْلُهُ؛ قَالَ هَذَا دِينُ سُوءٍ. [فتح: ٨/ ٤٤٢]\n﴿حَرْفٍ﴾: جانب، أو شك أو غير طمأنينة من أمره أقوال (^١)، ثم قال: ﴿وَأَتْرَفْنَاهُمْ﴾: وسعنا عليهم وموضع هذا في السورة التي بعدها.\nثم ساق حديث أبي حصين -وهو عثمان بن عاصم- عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ قَالَ: ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللهَ عَلَى حَرْفٍ﴾ [الحج: ١١] قَالَ: كَانَ الرَّجُلُ يَقْدَمُ المَدِينَةَ، فَإِنْ وَلَدَتِ امْرَأَتُهُ غُلَامًا، وَنُتِجَتْ خَيْلُهُ، قَالَ هذا دِينٌ صَالِحٌ. وَإِنْ لَمْ تَلِدِ اْمْرَأَتُهُ وَلَمْ تُنْتَجْ خَيْلُهُ؛ قَالَ هذا دِينُ سُوءٍ.\nالشرح:\n(نتجت) بضم أوله يقال: نتجت الناقة فهي منتوجة مثل: نُفست المرأة فهي منفوسة، فإذا أردت أنها حاضت قلت: نَفست بفتح النون\n_________\n(^١) انظر \"معاني القرآن\" للنحاس ٤/ ٣٨٣، \"الوسيط\" ٣/ ٢٦١، \"تفسير البغوي\" ٥/ ٣٦٨.","vol":"23","page":14},{"text":"ونتَجت أهلها، ومنهم من حكى الضم في نفست في الثاني والفتح في الأول، وروى عطية فيما ذكره الواحدي عن أبي سعيد قال: أسلم رجل من اليهود فذهب بصره وماله وولده فتشاءم بالإسلام فأتى رسول الله - ﷺ - فقال: أَقِلْنِي، قال: \"إن الاسلام لا يقال: والإسلام يسبك الرجال كما تسبك النار خبث الحديد\" فنزلت (^١).\n_________\n(^١) \"أسباب النزول\" ص ٣١٦ - ٣١٧ (٦١٨).","vol":"23","page":15},{"text":"<span data-type='title' id=toc-2777>٣ - [باب] قوله: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ الآية [الحج: ١٩]</span>\n٤٧٤٣ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو هَاشِمٍ، عَنْ أَبِي مِجْلَزٍ، عَنْ قَيْسِ بْنِ عُبَادٍ، عَنْ أَبِي ذَرٍّ - ﵁ - أَنَّهُ كَانَ يُقْسِمُ فِيهَا إِنَّ هَذِهِ الآيَةَ ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ [الحج: ١٩] نَزَلَتْ فِي حَمْزَةَ وَصَاحِبَيْهِ، وَعُتْبَةَ وَصَاحِبَيْهِ يَوْمَ بَرَزُوا فِي يَوْمِ بَدْرٍ. رَوَاهُ سُفْيَانُ، عَنْ أَبِي هَاشِمٍ. وَقَالَ عُثْمَانُ: عَنْ جَرِيرٍ، عَنْ مَنْصُورٍ، عَنْ أَبِي هَاشِمٍ، عَنْ أَبِي مِجْلَزٍ قَوْلَهُ. [انظر: ٣٩٦٦ - مسلم: ٣٠٣٣ - فتح: ٨/ ٤٤٣]\n\n٤٧٤٤ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ، قَالَ: سَمِعْتُ أَبِي قَالَ: حَدَّثَنَا أَبُو مِجْلَزٍ، عَنْ قَيْسِ بْنِ عُبَادٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ - ﵁ - قَالَ: أَنَا أَوَّلُ مَنْ يَجْثُو بَيْنَ يَدَيِ الرَّحْمَنِ لِلْخُصُومَةِ يَوْمَ الْقِيَامَةِ. قَالَ قَيْسٌ: وَفِيهِمْ نَزَلَتْ ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ [الحج:١٩] قَالَ: هُمُ الَّذِينَ بَارَزُوا يَوْمَ بَدْرٍ عَلِيٌّ، وَحَمْزَةُ وَعُبَيْدَةُ، وَشَيْبَةُ بْنُ رَبِيعَةَ، وَعُتْبَةُ بْنُ رَبِيعَةَ، وَالْوَلِيدُ بْنُ عُتْبَةَ. [انظر: ٣٩٦٥ - فتح: ٨/ ٤٤٣]\nذكر فيه حديث أَبِي ذَرٍّ - ﵁ -، وحديث علي - ﵁ - أن هذِه الآية نزلت في حمزة وصاحبيه وعتبة وصاحبيه يوم برزوا في يوم بدر، وقد سلف ذلك في غزوة بدر. ثم قال: ورواه سفيان عن أبي هاشم وقال عثمان: عن جرير، عن منصور، عن أبي هاشم، عن أبي مجلز قوله. ورواية سفيان هذِه التي تابع بها هشيمًا سلفت هناك أيضًا.\nوساقه الحاكم من حديث سفيان -وهو ابن سعيد- عن أبي هاشم، أظنه: عن أبي مجلز، عن قيس، عن علي. ثم قال: وهذا إسناد صحيح عن علي. قال: وتابع سليمان التيمي أبا هاشم على روايته عن أبي","vol":"23","page":16},{"text":"مجلز، [عن قيس، عن علي] (^١)، ثم ساقه. ثم قال: صحيح، فقد صح الحديث بهذِه الروايات عن علي كما صح عن أبي ذر (^٢).\nقال الدارقطني: ورواه عن […] (^٣) عون [بن] (^٤) كهمس، عن سليمان، عن أبي مجلز، عن قيس. فذكره، ووهم عون فيه، وإنما يروي التيمي بهذا الإسناد: \"أنا أول من يجثو للخصومة\"، قال قيس: فيهم نزلت ﴿هَذَانِ خَصْمَانِ﴾ كذلك رواه معتمر عن أبيه، وفصل قول علي من قول قيس، وتابعه عيسى بن يونس، ويزيد بن هارون فروياه عن التيمي، عن أبي مجلز، عن قيس بن عباد قوله: نزلت فيهم هذِه الآية. ولم يذكرا عليًّا، وحديث أبي هاشم عن أبي ذر صحيح، وقول معتمر عن أبيه صحيح، وحديث [عون بن] (^٥) كهمس عن سليمان وهم (^٦). وقال في موضع آخر: فاضطرب الحديث (^٧).\nقلت: و(كهمس) (^٨) تابعه عبد الله بن المبارك ويوسف بن يعقوب السدوسي كما ساقه ابن مردويه، قال النووي: ولا يلزم من هذا ضعف الحديث ولا اضطرابه؛ لأن قيسًا سمعه من أبي ذر فرواه عنه وسمع من علي بعضه وأضاف إليه ما سمعه من أبي ذر وذكره أبو مجلز\n_________\n(^١) في الأصل: (عن علي، عن قيس، عن علي).\n(^٢) \"المستدرك\" ٢/ ٣٨٦ - ٣٨٧.\n(^٣) كلمة غير واضحة بالأصل.\n(^٤) في الأصل: عن.\n(^٥) زيادة من \"العلل\".\n(^٦) \"علل الدارقطني\" ٤/ ١٠٠ - ١٠١.\n(^٧) نقله عنه القاضي عياض في \"إكمال المعلم\" ٨/ ٥٩٤، والنووي في \"شرح مسلم\" ١٨/ ١٦٦، وابن حجر في \"هدي الساري\" ص ٣٧٢.\n(^٨) هكذا في الأصل، ولعل الصواب: عون بن كهمس.","vol":"23","page":17},{"text":"ولم يقل: إنه من كلام نفسه ورأيه ولا عيب في ذلك فيذكره الرواي مرة ويرفعه أخرى عند الرواية (^١).\nقلت: وعلى تقدير ذكره له مرفوعًا فالحكم للرفع على الراجح. وأخرجه ابن مردويه عن ابن عباس أنهم أهل الكتاب، قالوا للمؤمنين: نحن أولياء الله وأقدم كتابًا ونبينا قبل نبيكم فقال المؤمنون: نحن أحق بالله .. الحديث (^٢). وعنه: لما بارز علي وصاحباه وقتلوا من بارزهم قلت: صدق الله ﴿هَذَانِ خَصْمَانِ﴾ الآية (^٣).\nفائدة:\nالمراد بصاحبي علي: حمزة وعبيدة بن الحارث، وبصاحبي عتبة: أخوه شيبة بن ربيعة وابنه الوليد بن عتبة، وصحف عبيد الله بن موسى شيبة بستة، يريد فكان المبارزون ستة، وهو غريب فلا يكمل عددهم إلا بشيبة. فقتل عتبةَ وشيبةَ عليٌّ وحمزةُ، ومالا على الوليد فقتلاه وقطع الوليد رجل عبيدة فمات بها بالصفراء.\n_________\n(^١) \"شرح صحيح مسلم للنووي\" ١٨/ ١٦٦ - ١٦٧.\n(^٢) عزاه له السيوطي في \"الدر\" ٤/ ٦٢٨، ورواه أيضًا الطبري ٩/ ١٢٤ (٢٤٩٨٤).\n(^٣) انظر: \"الدر المنثور\" ٤/ ٦٢٧.","vol":"23","page":18},{"text":"<span data-type='title' id=toc-2778>(٢٣) ومن سورة المُؤْمِنِينَ</span>\nقَالَ ابن عُيَيْنَةَ: ﴿سَبْعَ طَرَائِقَ﴾: سَبْعَ سمَوَاتٍ. ﴿لَهَا سَابِقُونَ﴾: سَبَقَتْ لَهُمُ السَّعَادَةُ. ﴿وَقُلُوبُهُمْ وَجِلَةٌ﴾: خَائِفِينَ. قَالَ ابن عَبَّاسٍ: ﴿هَيْهَاتَ هَيْهَاتَ﴾: بَعِيدٌ بَعِيدٌ. ﴿فَاسْأَلِ الْعَادِّينَ﴾: المَلَائِكَةَ. ﴿لَنَاكِبُونَ﴾: لَعَادِلُونَ. ﴿كَالِحُونَ﴾: عَابِسُونَ. ﴿مِنْ سُلَالَةٍ﴾: الوَلَدُ، وَالنُّطْفَةُ السُّلَالَةُ. وَالْجِنَّةُ وَالْجُنُونُ وَاحِدٌ. وَالْغُثَاءُ: الزَّبَدُ وَمَا ارْتَفَعَ عَنِ المَاءِ، وَمَا لَا يُنْتَفَعُ بِهِ.\nمكية، وأخطأ من قال: ﴿حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ﴾ [المؤمنون: ٦٤] إنها مدنية (^١).\nوصحح الحاكم من حديث عمر مرفوعًا: \"لقد أنزل الله علي عشر آيات من أقامهن دخل الجنة\" ثم قرأ ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾ إلى عشر آيات (^٢).\nقال السخاوي: ونزلت بعد الأنبياء وقبل سورة تنزيل السجدة (^٣).\n(ص) (قَالَ ابن عُيَيْنَةَ: ﴿سَبْعَ طَرَائِقَ﴾ سَبْعَ سَمَوَاتٍ) هو في \"تفسيره\" كذلك كل سماء طريقة، سميت بذلك لتطارقها، وهو أن بعضها فوق بعض.\n_________\n(^١) نقل الإجماع على كونها مكية ابن الجوزي في \"زاد المسير\" ٥/ ٤٥٨، والقرطبي في \"تفسيره\" ١٢/ ١٠٢.\n(^٢) \"المستدرك\" ٢/ ٣٩٢.\n(^٣) \"جمال القراء\" ص ٨.","vol":"23","page":19},{"text":"(ص) (﴿لَهَا سَابِقُونَ﴾ سَبَقَتْ لَهُمُ السَّعَادَةُ) قلت: وقال ابن عباس: ينافسون فيها أمثالهم من أهل البر والتقوى. وقال الكلبي: سبقوا الأمم إلى الخيرات (^١).\n(ص) (﴿وَقُلُوبُهُمْ وَجِلَةٌ﴾: خائفون) أي: أن لا يتقبل منهم ما عملوه.\n(ص) (قَالَ ابن عَبَّاسٍ ﴿هَيْهَاتَ هَيْهَاتَ﴾: بَعِيدٌ بَعِيدٌ) أسنده ابن أبي حاتم من حديث علي عنه (^٢)، ومن وقف على هيهات وقف بالهاء.\n(ص) (﴿فَاسْأَلِ الْعَادِّينَ﴾: المَلَائِكَةَ) هو قول: مجاهد كما أسنده ابن أبي حاتم عنه (^٣) وإما الحفظة أو الحُسَّاب (^٤).\n(ص (﴿لَنَاكِبُونَ﴾: لَعَادِلُونَ) أسنده ابن أبي حاتم عنه، أعني عن ابن عباس (^٥) كما سلف.\n(ص) (﴿كَالِحُونَ﴾: عَابِسُونَ) أسنده كذلك أيضا، وقال ابن مسعود: الكالح الذي بدت أسنانه وتقلصت شفتاه كالرأس المشوط بالنار (^٦).\n(ص) (﴿مِنْ سُلَالَةٍ﴾: الوَلَدُ، وَالنُّطْفَةُ: السُّلَالَةُ) قيل: إنما قيل لآدم سلالة؛ لأنه سل من كل تربة.\n_________\n(^١) انظر: \"تفسير الوسيط\" ٣/ ٢٩٣.\n(^٢) رواه أيضًا الطبري ٩/ ٢١٣ (٢٥٤٩١) من طريق معاوية، عن علي، به.\n(^٣) \"تفسير ابن أبي حاتم\" ٨/ ٢٥١٢ (١٤٠٦٤).\n(^٤) رواه الطبري ٩/ ٢٥٢ (٢٥٦٩٧) وابن أبي حاتم ٨/ ٢٥١١ (١٤٠٦٣) عن قتادة. وانظر: \"زاد المسير\" ٥/ ٤٩٥.\n(^٥) رواه أيضًا الطبري ٩/ ٢٣٥ (٢٥٦٢٩، ٢٥٦٣٠) من طريق عطاء وعلي بن أبي طلحة، عن ابن عباس.\n(^٦) رواه الطبري ٩/ ٢٤٦ (٢٥٦٧٥، ٢٥٦٧٦).","vol":"23","page":20},{"text":"(ص) (وَالْجِنَّةُ وَالْجُنُونُ وَاحِدٌ) أي: حالة جنون.\n(ص) (وَالْغُثَاءُ: الزَّبَدُ وَمَا ارْتَفَعَ عَلَى [الْمَاءِ] (^١)، مما لَا يُنْتَفَعُ بِهِ)\nقلت: والمعنى: صيرناهم هلكى فيبسوا كما يبس نبات الأرض فيهدموا (^٢).\n_________\n(^١) ليست في الأصل والمثبت من \"الصحيح\".\n(^٢) انظر: \"الوسيط\" ٣/ ٢٩٠.","vol":"23","page":21},{"text":"<span data-type='title' id=toc-2779>(٢٤) ومن سُورَة النُّورِ</span>\n﴿مِنْ خِلَالِهِ﴾ مِنْ بَيْنِ أَضْعَافِ السَّحَابِ. ﴿سَنَا بَرْقِهِ﴾ الضِّيَاءُ. (مذعنين). يُقَالُ لِلْمُسْتَخْذِي مُذْعِنٌ، أَشتَاتًا وَشتَّى وَشتَاتٌ وَشَتٌّ وَاحِدٌ. وَقَالَ ابن عَبَّاسٍ: ﴿سُورَةٌ أَنْزَلْنَاهَا﴾ بَيَّنَّاهَا. وَقَالَ غَيْرُهُ سُمِّيَ القُرْآنُ لِجَمَاعَةِ السُّوَرِ، وَسُمِّيَتِ السُّورَةُ لأَنَّهَا مَقْطُوعَةٌ مِنَ الأُخْرى فَلَمَّا قُرِنَ بَعْضُهَا إلى بَعْضٍ سُمِّيَ قُرْآنًا. وَقَالَ سعْدُ بْنُ عِيَاضٍ الثُّمَالِيُّ المِشْكَاةُ الكُوَّةُ بلِسَانِ الحَبَشَةِ، وَقوله تعالى: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ تَأْلِيفَ بَعْضِهِ إلى بَعْضٍ، ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ فَإِذَا جَمَعْنَاهُ وَأَلَّفْنَاهُ فَاتَّبعْ قُرْآنَهُ، أي مَا جُمِعَ فِيهِ، فَاعْمَلْ بِمَا أَمَرَكَ، وَانْتَهِ عَمَّا نَهَاكَ اللهُ، وَيُقَالُ لَيْسَ لِشِعْرِهِ قُرْآنٌ أي تَأْلِيفٌ، وَسُمِّيَ الفُرْقَانَ لأَنَّهُ يُفَرّقُ بَيْنَ الحَقِّ وَالْبَاطِلِ، وُيقَالُ لِلْمَرْأَةِ مَا قَرَأَتْ بِسَلًا قَطُّ أي لَمْ تَجْمَعْ فِي بَطْنِهَا وَلَدًا. وَقَالَ ﴿وَفَرَضْنَاهَا﴾ أَنْزَلْنَا فِيهَا فَرَائِضَ مُخْتَلِفَةً وَمَنْ قَرَأَ ﴿وَفَرَضْنَاهَا﴾ يَقُولُ فَرَضْنَا عَلَيْكُمْ وَعَلَى مَنْ بَعْدَكُمْ. وَقَالَ مُجَاهِدٌ: ﴿أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا﴾ لَمْ يَدْرُوا لِمَا بِهِمْ مِنَ الصِّغَرِ.\nهي مدنية جزما (^١). قال عمر بن الخطاب - ﵁ -: تعلموا سورة البقرة والنساء والمائدة والحج والنور فإن فيهم الفرائض، أخرجه الحاكم وقال: على شرط الشيخين، وعن عائشة ﵂ مرفوعًا،\n_________\n(^١) انظر: \"زاد المسير\" ٦/ ٣.","vol":"23","page":22},{"text":"وقال: صحيح الإسناد (^١): \"لا تنزلوهن -يعني: النساء الغرف- ولا تعلموهن الكتابة وعلموهن الغزل وسورة النور\" (^٢).\n(ص) (﴿مِنْ خِلَالِهِ﴾ مِنْ بَيْنِ أَضْعَافِ السَّحَابِ) قلت: وخلاله جمع، جمع خلل قاله الواحدي (^٣)، وقال ابن التين: خلال: جمع خلل مثل: جبل وجبال وهو مخرج القطر، و﴿الْوَدْقَ﴾: المطر (^٤).\n(ص) (مذعنين). يُقَالُ لِلْمُسْتَخْذِي بالخاء المعجمة مذعن. قال الزجاج: الإذعان الإسراع مع الطاعة (^٥). فمعنى مسرعين: مذعنين وهم قريش يقال: أذعن في حقي أي: طاوعني لما كنت ألتمس منه وصار يسرع إليه.\n(ص) (أَشْتَاتًا وَشَتَّى وَشَتَاتٌ وَشَتٌّ وَاحِدٌ) قلت: ومعناه التفرقة جمع شت.\n(ص) (وَقَالَ سَعْدُ بْنُ عِيَاضٍ الثُّمَالِي: المِشْكَاةُ: الكُوَّةُ، بِلِسَانِ الحَبَشَةِ) ذكره ابن أبي حاتم وغيره (^٦). وهو سعد، مكبر، تابعي من أصحاب ابن مسعود، قال ابن عبد البر: حديثه مرسل ولا تصح له صحبة (^٧)، وذكره الحاكم في \"مستدركه\" عن ابن عباس ثم قال:\n_________\n(^١) ورد بهامش الأصل: هذا حديث موضوع، وقد ذكره ابن الجوزي في \"موضوعاته\" في النكاح، وكذا قال الذهبي في \"تلخيص المستدرك\" وآفته في \"المستدرك\" عبد الوهاب بن الضحاك، قال أبو حاتم: كذاب.\n(^٢) \"المستدرك\" ٢/ ٣٩٥ - ٣٩٦.\n(^٣) \"الوسيط\" ٣/ ٣٢٣.\n(^٤) ذكرها الطبري في \"التفسير\" ١٠/ ١٩٥.\n(^٥) \"معاني القرآن\" ٤/ ٥٠.\n(^٦) رواه الطبري ٩/ ٣٢٥ (٢٦١١١).\n(^٧) انظر ترجمته في: \"الاستيعاب\" ٢/ ١٦٦ (٩٥٦).","vol":"23","page":23},{"text":"صحيح على شرطهما (^١)، وقاله عمر أيضا. وقوله: إنها بالحبشية لعله يريد أصلها كما سلف مثله في (طه) وهي بفتح الكاف وضمها، قال الواحدي: وهي عند الجميع غير نافذة (^٢). وقيل: المشكاة التي يعلق بها القنديل أو القائمة في وسط القنديل التي يدخل فيها الفتيلة. قال أبي بن كعب: المشكاة: صدره، والمصباح: الإيمان والقرآن، والزجاجة: قلبه، والشجرة المباركة: الإخلاص (^٣).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿أَنْزَلْنَاهَا﴾: بَيَّنَّاهَا) أسنده ابن المنذر من حديث مجاهد عنه.\n(ص) (وَقَالَ غَيْرُهُ سُمِّيَ القُرْآنُ لِجَمَاعَةِ السُّوَرِ، وَسمِّيَتِ السُّورَةُ لأَنَّهَا مَقْطُوعَةٌ مِنَ الأُخْرى) قلت: وقيل: لشرفها وفضلها، ويقال لكل شيءٍ عماد سور (فَلَمَّا قُرِنَ بَعْضُهَا إلى بَعْضٍ سُمِّيَ قُرْآنًا) أي: لاجتماعه (^٤).\n(وَقَوْلُهُ: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾: تَأْلِيفَ بَعْضِهِ إلى بَعْضٍ، ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾: فَإِذَا جَمَعْنَاهُ وَأَلَّفْنَاهُ فَاتَّبعْ قُرْآنَهُ، أي: مَا جُمِعَ فِيهِ، فَاعْمَلْ بِمَا أَمَرَكَ، وَانْتَهِ عَمَّا نَهَاكَ، وَيُقَالُ: لَيْسَ لِشِعْرِهِ قُرْآنٌ،\n_________\n(^١) \"المستدرك\" ٢/ ٣٩٧، وقال: صحيح الإسناد.\n(^٢) \"الوسيط\" للواحدي ٣/ ٣٢٠.\n(^٣) رواه ابن أبي حاتم في \"تفسيره\" مفرقًا بالأرقام (١٤٥٦١)، (١٤٥٧٨)، (١٤٥٨٢)، (١٤٥٩١).\n(^٤) وقيل: من سور المدينة؛ لإحاطتها بالآيات إحاطة سور المدينة بأهلها، وقد تهمز فتكون من السُّؤر وهو ما بقي من الشراب في الإناء كأنها قطعة وفضلة من القرآن. كل هذا لفةً، أما في الاصطلاح فهي: قرآن يشتمل على آي ذوات فاتحة وخاتمة، وأقلها ثلاث آيات. وتتمة للفائدة انظر: \"البرهان\" ١/ ٤٦٣ - ٤٦٤.","vol":"23","page":24},{"text":"أي: تَأْلِيفٌ، وَسُمِّيَ الفُرْقَانَ؛ لأَنَّهُ يُفَرِّقُ بَيْنَ الحَقِّ وَالْبَاطِلِ، وَيُقَالُ لِلْمَرْأَةِ: مَا قَرَأَتْ بِسَلًا قَطُّ أَيْ: ما تَجْمَعْ فِي بَطْنِهَا وَلَدًا). قلت: فحاصله أن هذِه المادة من الجمع.\n(ص) (ويقال في ﴿وَفَرَضْنَاهَا﴾ -أي بالتشديد- أَنْزَلْنَا فِيهَا فَرَائِضَ مُخْتَلِفَةً وَمَنْ قَرَأَ ﴿وَفَرَضْنَاهَا﴾ -أي: بالتخفيف- يَقُولُ: فَرَضْنَا عَلَيْكُمْ وَعَلَى مَنْ بَعْدَكُمْ) أي: إلى يوم القيامة قلت: وحجة التخفيف قوله: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ﴾ [القصص: ٨٥] أي: أحكامه وفرائضه، وفي القراءة الأولى وهي قراءة أبي عمرو حذف أي: وفرَّضنا فرائضها (^١).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا﴾: لَمْ يَدْرُوا؛ لِمَا بِهِمْ مِنَ الصِّغَرِ) أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه (^٢)، وقال غيره: لم يبلغوا الحلم، وقيل: لم يطيقوا ولم يقووا.\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٥/ ٣٠٩، \"حجة القراءات\" لأبي زرعة ص ٤٩٤.\n(^٢) \"تفسير ابن أبي حاتم\" ٨/ ٢٥٧٩ (١٤٤٣٢).","vol":"23","page":25},{"text":"<span data-type='title' id=toc-2780>١ - [باب] قَوْلِهِ: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلَّا أَنْفُسُهُمْ﴾ الآية [النور: ٦]</span>\n٤٧٤٥ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا الأَوْزَاعِيُّ، قَالَ: حَدَّثَنِي الزُّهْرِيُّ، عَنْ سَهْلِ بْنِ سَعْدٍ، أَنَّ عُوَيْمِرًا أَتَى عَاصِمَ بْنَ عَدِيٍّ وَكَانَ سَيِّدَ بَنِي عَجْلَانَ فَقَالَ: كَيْفَ تَقُولُونَ فِي رَجُلٍ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ فَتَقْتُلُونَهُ؟ أَمْ كَيْفَ يَصْنَعُ؟ سَلْ لِي رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ فَأَتَى عَاصِمٌ النَّبِيَّ - ﷺ - فَقَالَ يَا رَسُولَ اللهِ، فَكَرِهَ رَسُولُ اللهِ - ﷺ - المَسَائِلَ، فَسَأَلَهُ عُوَيْمِرٌ فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - كَرِهَ الْمَسَائِلَ وَعَابَهَا، قَالَ عُوَيْمِرٌ: وَاللهِ لَا أَنْتَهِى حَتَّى أَسْأَلَ رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ فَجَاءَ عُوَيْمِرٌ فَقَالَ: يَا رَسُولَ اللهِ، رَجُلٌ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ فَتَقْتُلُونَهُ؟ أَمْ كَيْفَ يَصْنَع؟ فَقَالَ رَسُولُ اللهِ - ﷺ - «قَدْ أَنْزَلَ اللهُ الْقُرْآنَ فِيكَ وَفِي صَاحِبَتِكَ». فَأَمَرَهُمَا رَسُولُ اللهِ - ﷺ - بِالْمُلَاعَنَةِ بِمَا سَمَّى اللهُ فِي كِتَابِهِ، فَلَاعَنَهَا ثُمَّ قَالَ: يَا رَسُولَ اللهِ، إِنْ حَبَسْتُهَا فَقَدْ ظَلَمْتُهَا، فَطَلَّقَهَا، فَكَانَتْ سُنَّةً لِمَنْ كَانَ بَعْدَهُمَا فِي الْمُتَلَاعِنَيْنِ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ - «انْظُرُوا فَإِنْ جَاءَتْ بِهِ أَسْحَمَ أَدْعَجَ الْعَيْنَيْنِ عَظِيمَ الأَلْيَتَيْنِ خَدَلَّجَ السَّاقَيْنِ فَلَا أَحْسِبُ عُوَيْمِرًا إِلاَّ قَدْ صَدَقَ عَلَيْهَا، وَإِنْ جَاءَتْ بِهِ أُحَيْمِرَ كَأَنَّهُ وَحَرَةٌ فَلَا أَحْسِبُ عُوَيْمِرًا، إِلاَّ قَدْ كَذَبَ عَلَيْهَا». فَجَاءَتْ بِهِ عَلَى النَّعْتِ الَّذِي نَعَتَ بِهِ رَسُولُ اللهِ - ﷺ - مِنْ تَصْدِيقِ عُوَيْمِرٍ، فَكَانَ بَعْدُ يُنْسَبُ إِلَى أُمِّهِ. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح: ٨/ ٤٤٨]\nساق فيه حديث سَهْلِ بْنِ سَعْدٍ، أَنَّ عُوَيْمِرًا أَتَى عَاصِمَ بْنَ عَدِيٍّ وَكَانَ سَيِّدَ بَنِي العَجْلَانَ فَقَالَ: كَيْفَ تَقُولُونَ فِي رَجُلٍ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا … الحديث بطوله في اللعان.\nويأتي في بابه إن شاء الله.","vol":"23","page":26},{"text":"وأخرجه أيضا في الصلاة والطلاق والاعتصام (^١) ومسلم وأبو داود والنسائي وابن ماجه (^٢) (^٣).\nوعاصم هذا أوسي شهد بدرًا على الأصح وما بعدها مات سنة خمس وأربعين وقارب مائة وعشرين سنة وبنته سهلة كانت عند ابن عوف. وبنو العجلان: بطن من بلى. وابنه أبو البداح مات سنة سبع عشرة ومائة في خلافة هشام عن أربع وثمانين. وأخوه معن بن عدي عقبي بدري، وقتل هو باليمامة ومؤاخيه زيد بن الخطاب، والجميع […] (^٤).\nوعويمر هو ابن الحارث بن زيد بن حارثة بن الجد بن العجلان (^٥).\nوشريك المرمي به هو: ابن عبدة بتحريك الباء ابن مغيث بن الجد ابن العجلان والسحماء أمه وأم البراء بن مالك قيل: إنه شهد مع أبيه أحدًا.\n_________\n(^١) سيأتي برقم (٥٢٥٩)، (٥٣٠٨)، (٧٣٠٤).\n(^٢) أبو داود (٢٢٤٥)، النسائي ٦/ ١٤٣، ابن ماجه (٢٠٦٦).\n(^٣) ورد بهامش الأصل ما نصه: في أطراف المزي تطريف هذا الحديث، فقال: في الطلاق وفي التفسير وفي الاعتصام وفي الأحكام، وفي المحاربين وفي التفسير أيضًا وفي الصلاة وفي الطلاق أيضًا، فالحاصل: أنه أخرجه في الطلاق مرتين وكذا في التفسير.\n(^٤) كلام غير واضح بالأصل. والذي في \"الاستيعاب\" ٤/ ٣ أنهما قتلا جميعًا يومئذ. أي يوم اليمامة.\n(^٥) ذكره كذلك الطبري -كما في \"الاستيعاب\" ٣/ ٢٩٨ - والخطيب في \"الأسماء المبهمة\" ص ٢٠٨، وفي \"سنن أبي داود\" (٢٢٤٥) أنه عويمر بن أشقر العجلاني، وقال ابن عبد البر في \"الاستيعاب\" ٣/ ٢٩٨: عويمر بن أبيض العجلاني الأنصاري، وصوَّب الحافظ في \"الفتح\" ٩/ ٤٤٧ أنه ابن الحارث، وقال: فلعل أباه كان يلقب أشقر أو أبيض.","vol":"23","page":27},{"text":"وكانت الملاعنة في شعبان سنة تسع، وكان عويمر قدم من تبوك فوجدها حبلى وعاش ذلك المولود سنتين ثم مات وعاشت أمه بعده يسيرًا. ذكره بعضهم (^١)، لكن في كتاب أبي داود: أنه كان -يعني: الغلام- أميرًا على مصر، وما يُدعى لأبٍ (^٢).\nوأما أحكامه: ففيه سؤال العالم من هو أعلم منه، وفي تركه الإنكار على عويمر لمَّا قال ذلك، قتل فاعل ذلك، ودعواه ذلك؛ لأن إقراره كحكمه.\nوقوله: \"قد أنزل فيك الله القرآن\" قيل: \"وفي صاحبتك\" ظاهره أنه أول لعان كان في الإسلام.\nوالجمهور على أن أول لعان هلال بن أمية وقد ثبت ذلك مصرحًا به في \"مسلم\" (^٣)، وأُول الأول على أن معناه ما نزل في قصة هلال؛ لأن ذلك حكم لجميع الناس، وجمع الداودي بينهما بأن قال: يحتمل أن يكونا جميعا في وقت فنزل القرآن فيهما أو يكون أحدهما وهمًا (^٤).\nقوله: (إن حبستها فقد ظلمتها فطلقها) فكانت سنة استدل به بعض أصحاب أبي حنيفة على أن نفس اللعان ليس بطلاق، لكن الشارع أجاب بأنه لا ملك له عليها، وبه قال مالك والشافعي والجمهور أن\n_________\n(^١) ذكر هذِه الرواية الزيلعي في \"نصب الراية\" ٣/ ٢٥٣ وعزاها لابن سعد في \"الطبقات\".\n(^٢) أبو داود (٢٢٥٦) وفيه: (أميرًا على مُضَر). وقال الشيخ أحمد شاكر في تعليقه على \"مختصر السنن\" للمنذري ٣/ ١٦٩: في \"السنن\" والمنذري: (مضر) بالضاد المعجمة، وأنا أرجح أنه تصحيف؛ لأن رواية الطيالسي: لقد رأيته أمير مصر من الأمصار. اهـ. وانظر: \"مسند الطيالسي\" ٤/ ٣٩١ (٢٧٨٩).\n(^٣) مسلم (١٤٩٦) كتاب: اللعان، من حديث أنس بن مالك.\n(^٤) في الأصل: وهم، وفي الهامش: صوابه وهمًا.","vol":"23","page":28},{"text":"الفرقة تقع بينهما بنفس اللعان وتحرم على التأبيد ولا يتوقف على لعانها عندنا خلافًا لبعض المالكية (^١).\nوالأسحم -بالحاء المهملة- شديد السواد (^٢)، وقال الداودي: أو يميل إليها.\nوالدعج في العين: شدة سوادها (مع) (^٣) شدة البياض (^٤)، وقال\nالداودي: الدعج في العين: دون السواد شيئا، قال: وقيل: هو\nالأكحل، وحديث ابن عباس الآتي: \"أكحل العين\".\nوالألية -بفتح الهمزة- العجز، يقال: رجل آلي وامرأة عجزاء (^٥)، وقال هنا: \"عظيم الأليتين\"، وفي حديث ابن عباس: \"سابغ الأليتين\". و\"خدلج الساقين\": عظيمهما.\nوقوله: \"وإن جاءت به أحيمر\" هو تصغير أحمر، وهو الأبيض، وهو غير مصروف. قال ابن التين: وصوابه أحيمرًا. قال: والأحمر: الشديد الشقرة.\nوالوَحَرَة -بفتح الواو والحاء المهملة: دويبة تلزق بالأرض كالغطاءة، شبهه بها لقصره وحمرتها، وفي أبي داود صفات أخر له (^٦).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٢١٥، \"الهداية\" ٢/ ٣٠٤، \"التفريع\" ٢/ ١٠٠، \"الإشراف\" لعبد الوهاب ٢/ ١٦١، \"عيون المجالس\" ٣/ ١٣١١ - ١٣١٣، \"الأم\" ٥/ ٢٩١، \"روضة الطالبين\" ٨/ ٣٣١، \"المغني\" ١١/ ١٤٧.\n(^٢) انظر: \"غريب الحديث\" للخطابي ١/ ٢٧١، \"الفائق\" ٢/ ١٦٠، \"النهاية في غريب الحديث\" ٢/ ٣٤٨.\n(^٣) في الأصل: (من) وفي الهامش: لعله (مع).\n(^٤) انظر: \"المخصص\" ١/ ٩٩.\n(^٥) انظر: \"غريب الحديث\" لابن الجوزي ١/ ٣٩.\n(^٦) أبو داود (٢٢٥٦) من حديث ابن عباس.","vol":"23","page":29},{"text":"وفيه: أن الشبه معتبر، لكن عارضه الفراش، وهو أقوى، وكذلك صنع في ابن وليدة زمعة (^١)، وإنما يحكم بالشبه وهو حكم القافة إذا استوت العلائق.\nوفيه من الفوائد أيضا: الاستعداد للوقائع بعلم أحكامها قبل وقوعها، والرجوع إلى من له الأمر، وإجراء الأحكام على الظاهر، والله يتولى السرائر، وأن الخصمين المتكاذبين لا يعاقب واحد منهما حدًا ولا تعزيرًا، وإن علمنا كذب أحدهما على الإيهام.\nوقوله في الحديث بعد: (جرت السنة في الميراث أن يرثها وترث منه ما فرض لها).\nفيه: إثبات التوارث بينهما، وهو إجماع فيما بينه وبين الأم، وكذا بينه وبين أصحاب الفروض من جهة أمه، وبه قال الزهري ومالك وأبو ثور، وقال أحمد: إذا انفردت الأم أخذت جميع ماله بالعصوبة وقال أبو حنيفة: إذا انفردت أخذت الجميع لكن الثلث فرضا والباقي ردًا على قاعدته في إثبات الرد (^٢). وقوله فيه: (وكانت حاملًا) فيه دلالة أن الحامل تلاعن خلافا لأبي حنيفة، ومذهب مالك انتفاء الحمل وإن كان متقدمًا، وله قول آخر فيه (^٣).\n_________\n(^١) سلف برقم (٢٠٥٣).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٧٩ - ٤٨١، \"الاستذكار\" ١٥/ ٥١٠ - ٥١٣.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥١٠، \"النوادر والزيادات\" ٥/ ٣٣٥، \"الإشراف\" لابن المنذر ٢/ ٢٣٤.","vol":"23","page":30},{"text":"<span data-type='title' id=toc-2781>٢ - [باب] قوله: ﴿وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ (٧)﴾ [النور: ٧]\n٤٧٤٦ </span>- حَدَّثَنِي سُلَيْمَانُ بْنُ دَاوُدَ أَبُو الرَّبِيعِ، حَدَّثَنَا فُلَيْحٌ، عَنِ الزُّهْرِيِّ، عَنْ سَهْلِ بْنِ سَعْدٍ، أَنَّ رَجُلًا أَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ رَجُلًا رَأَى مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ فَتَقْتُلُونَهُ؟ أَمْ كَيْفَ يَفْعَلُ؟ فَأَنْزَلَ اللهُ فِيهِمَا مَا ذُكِرَ فِي الْقُرْآنِ مِنَ التَّلَاعُنِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «قَدْ قُضِيَ فِيكَ وَفِي امْرَأَتِكَ». قَالَ فَتَلَاعَنَا، وَأَنَا شَاهِدٌ عِنْدَ رَسُولِ اللهِ - ﷺ - فَفَارَقَهَا فَكَانَتْ سُنَّةً أَنْ يُفَرَّقَ بَيْنَ الْمُتَلَاعِنَيْنِ وَكَانَتْ حَامِلًا، فَأَنْكَرَ حَمْلَهَا وَكَانَ ابْنُهَا يُدْعَى إِلَيْهَا، ثُمَّ جَرَتِ السُّنَّةُ فِي الْمِيرَاثِ أَنْ يَرِثَهَا، وَتَرِثَ مِنْهُ مَا فَرَضَ اللهُ لَهَا. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح: ٨/ ٤٤٨]\nذكر فيه حديث سهل أيضا، أن رجلًا أتى النبي - ﷺ - فقال: يا رسول الله أرأيت رجلًا رأى مع امرأته رجلًا أيقتله؟ الحديث.\nوقد سلف، واللعان يجري بين الزوجين مطلقا عند الجمهور، وخالف أبو حنيفة في الرقيق والذمي والمحدود في القذف (^١).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٠، \"الاستذكار\" ١٧/ ٢٤٣، \"الإشراف\" ٢/ ٢٤٠ - ٢٤١.","vol":"23","page":31},{"text":"<span data-type='title' id=toc-2782>٣ - [باب] قَوْلِهِ: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ (٨)﴾ [النور: ٨]</span>\n٤٧٤٧ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ هِشَامِ بْنِ حَسَّانَ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ هِلَالَ بْنَ أُمَيَّةَ قَذَفَ امْرَأَتَهُ عِنْدَ النَّبِيِّ - ﷺ - بِشَرِيكِ بْنِ سَحْمَاءَ، فَقَالَ النَّبِيُّ - ﷺ -: «الْبَيِّنَةَ أَوْ حَدٌّ فِي ظَهْرِكَ». فَقَالَ يَا رَسُولَ اللهِ إِذَا رَأَى أَحَدُنَا عَلَى امْرَأَتِهِ رَجُلًا يَنْطَلِقُ يَلْتَمِسُ الْبَيِّنَةَ. فَجَعَلَ النَّبِيُّ - ﷺ - يَقُولُ: «الْبَيِّنَةَ وَإِلاَّ حَدٌّ فِي ظَهْرِكَ» فَقَالَ هِلَالٌ: وَالَّذِى بَعَثَكَ بِالْحَقِّ إِنِّي لَصَادِقٌ، فَلَيُنْزِلَنَّ اللهُ مَا يُبَرِّئُ ظَهْرِي مِنَ الْحَدِّ، فَنَزَلَ جِبْرِيلُ، وَأَنْزَلَ عَلَيْهِ ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ فَقَرَأَ حَتَّى بَلَغَ ﴿إِنْ كَانَ مِنَ الصَّادِقِينَ﴾ [النور: ٩] فَانْصَرَفَ النَّبِيُّ - ﷺ - فَأَرْسَلَ إِلَيْهَا، فَجَاءَ هِلَالٌ، فَشَهِدَ، وَالنَّبِيُّ - ﷺ - يَقُولُ: «إِنَّ اللهَ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ فَهَلْ مِنْكُمَا تَائِبٌ». ثُمَّ قَامَتْ فَشَهِدَتْ فَلَمَّا كَانَتْ عِنْدَ الْخَامِسَةِ وَقَّفُوهَا، وَقَالُوا إِنَّهَا مُوجِبَةٌ. قَالَ ابْنُ عَبَّاسٍ: فَتَلَكَّأَتْ وَنَكَصَتْ حَتَّى ظَنَنَّا أَنَّهَا تَرْجِعُ، ثُمَّ قَالَتْ: لَا أَفْضَحُ قَوْمِي سَائِرَ الْيَوْمِ، فَمَضَتْ. فَقَالَ النَّبِيُّ - ﷺ - «أَبْصِرُوهَا فَإِنْ جَاءَتْ بِهِ أَكْحَلَ الْعَيْنَيْنِ سَابِغَ الأَلْيَتَيْنِ خَدَلَّجَ السَّاقَيْنِ، فَهْوَ لِشَرِيكِ بْنِ سَحْمَاءَ». فَجَاءَتْ بِهِ كَذَلِكَ، فَقَالَ النَّبِيُّ - ﷺ - «لَوْلَا مَا مَضَى مِنْ كِتَابِ اللهِ لَكَانَ لِي وَلَهَا شَأْنٌ». [انظر: ٢٦٧١ - فتح: ٨/ ٤٤٩]\nذكر فيه حديث ابن عباس ﵄ أن هلال بن أمية قذف امرأته عند النبي - ﷺ - بشريك بن سحماء، فقال النبي - ﷺ -: \"البينة أو حد في ظهرك\" الحديث.\nويأتي مسندا في الشهادات والطلاق (^١).\n_________\n(^١) سيأتي برقم (٥٣٠٧) باب: يبدأ الرجل بالتلاعن.","vol":"23","page":32},{"text":"وأخرجه أبو داود والترمذي وابن ماجه (^١) (^٢).\nوفيه: أن القذف موجب للحد ولاعن (^٣)، وبه قال مالك والشافعي (^٤)، وقال أبو حنيفة: لا حد عليه وإن لم يلاعن حبس حتى يلاعن قال: لأنه - ﵇ - لم يجعل عليه حدًا، وهو وقت البيان، لكن قد بينه في حديث هلال، وهو الأول كما سلف، وإذا بين الشيء لا يلزمه تكراره (^٥)، وجواب بعض المالكية فيما حكاه ابن التين: لم يحد؛ لأنه لم يطالب، ولأن شريكا كان ذميًا، وهو غير جيد؛ لأنه صحابي أحدي -كما سلف- فإسلامه متقدم على هذا بسنتين.\nوإن قذفها ولم يسم الرجل قيل: يحد، فيه قولان للشافعي، والمنع هو قول مالك وأبي حنيفة (^٦).\nفصل:\nوفيه:\nوعظ الإمام وعرض التوبة على المذنبين.\n_________\n(^١) أبو داود (٢٢٥٤)، الترمذي (٣١٧٩)، ابن ماجه (٢٠٦٧).\n(^٢) ورد بهامش الأصل: من قوله: ويأتي في الشهادات إلى ابن ماجه مخرج في الهامش بخط شيخنا المؤلف وصوابه أن يقول: تقدم في الشهادات ويأتي في الطلاق، والباقي صحيح فاعلمه.\n(^٣) أي: أنه إذا قذف امرأته مع البينة فقد وجب اللعان، وإن نكل عن اللعان أو لم يأت بالبينة فقد وجب عليه الحد.\n(^٤) انظر: \"التفريع\" ٢/ ٩٨، \"الإشراف\" ٢/ ١٥٧، \"عيون المجالس\" ٣/ ١٢٩٣ - ١٢٩٦، \"الإشراف\" لابن المنذر ١/ ٢٤٠، \"روضة الطالبين\" ٨/ ٣٢١.\n(^٥) انظر: \"بدائع الصنائع\" ٣/ ٢٣٨، \"المبسوط\" ٧/ ٣٩ - ٤٠، \"المنتقى\" ٤/ ٧٧.\n(^٦) انظر: \"المنتقى\" ٤/ ٧١، \"الأم\" ٥/ ١١٦.","vol":"23","page":33},{"text":"والبدأة بالزوج في اللعان. فلو لاعنت قبله لم يصح لعانها، وصححه أبو حنيفة، وهو مشهور مذهب مالك (^١).\nوأن ألفاظه هي المذكورة في القرآن.\nوأن اللعان يكون بحضرة الإمام أو القاضي، وأنه يلاعن بينهما. وأن من فهم منهم الإقرار بشيء لا يؤاخذ به حتى يقر، وأن اللعان من قيام.\nفصل:\nمعنى فتلكأت تبطأت وتوقفت (^٢). و(نكصت): رجعت (^٣).\nوقوله: (\"أبصروها\") هو بقطع الهمزة مفتوحة من أبصر يبصر، يقال: أبصرت الشيء إذا رأيته، وبصرت به إذا صرتُ به بصيرا، وكذا قوله في حديث عويمر: \"انظروا\".\n_________\n(^١) انظر: \"بدائع الصنائع\" ٣/ ٢٣٧ - ٢٣٨، \"المنتقى\" ٤/ ٧٧.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٤/ ٢٦٨.\n(^٣) انظر: \"الصحاح\" ٣/ ١٠٦٠ [نكص]، \"النهاية في غريب الحديث\".","vol":"23","page":34},{"text":"<span data-type='title' id=toc-2783>٤ - [باب] قَوْلِهِ: ﴿وَالْخَامِسَةَ أَنَّ غَضَبَ اللهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ (٩)﴾ [النور: ٩]</span>\n٤٧٤٨ - حَدَّثَنَا مُقَدَّمُ بْنُ مُحَمَّدِ بْنِ يَحْيَى، حَدَّثَنَا عَمِّي الْقَاسِمُ بْنُ يَحْيَى، عَنْ عُبَيْدِ اللهِ وَقَدْ سَمِعَ مِنْهُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَجُلًا رَمَى امْرَأَتَهُ فَانْتَفَى مِنْ وَلَدِهَا فِي زَمَانِ رَسُولِ اللهِ - ﷺ - فَأَمَرَ بِهِمَا رَسُولُ اللهِ - ﷺ - فَتَلَاعَنَا كَمَا قَالَ اللهُ، ثُمَّ قَضَى بِالْوَلَدِ لِلْمَرْأَةِ وَفَرَّقَ بَيْنَ الْمُتَلَاعِنَيْنِ. [٥٣١٣،٥٣٠٦، ٥٣١٤. ٥٣١٥،\n\n٦٧٤٨ - مسلم: ١٤٩٤ - فتح: ٨/ ٤٥١]\nذكر فيه حديث ابن عُمَرَ ﵄ أَنَّ رَجُلًا رَمَى أمْرَأَتَهُ وانتفى مِنْ وَلَدِهَا فِي زَمَانِ رَسُولِ اللهِ - ﷺ - فَأَمَرَ بِهِمَا فَتَلَاعَنَا كَمَا قَالَ اللهُ، ثمَّ قَضَي بِالْوَلَدِ لِلْمَرْأَةِ وَفَرَّقَ بَيْنَ المُتَلَاعِنَيْنِ.\nالشرح:\nهذا الحديث أخرجه في الطلاق (ومسلم هنا) (^١)، وهذا الرجل هو العجلاني.\nوفيه من زيادة الأحكام: نفي الولد والتحاقه بالمرأة وانقطاعه عنه إلا إذا أكذب نفسه، وقال أبو حنيفة وجماعة: إذا أكذب نفسه ضرب الحد (^٢).\nوفيه أيضا: الملاعنة بحضرة الإمام -كما سلف- وحضره سهل أيضا، وهو دال على أنه يراعي حضور الجماعة، وأقلهم عدًّا أربعة، لكن الأصح عندنا أنه على وجه الاستحباب، لا الإيجاب، وبه قال\n_________\n(^١) قلت: أخرجه مسلم في كتاب: اللعان (١٤٩٤) ولم أجده عنده في التفسير.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٦ - ٥١٥، \"الاستذكار\" ١٧/ ٢٣٥، \"الإشراف\" ٢/ ٢٤٥.","vol":"23","page":35},{"text":"أبو حنيفة، وانفرد عثمان بن سليمان البتي، حيث قال: لا فرقة بين المتلاعنين، وهما على نكاحهما (^١)، والسنة قاضية عليه، نعم قال أبو حنيفة: لابد من حكم الحاكم بها (^٢).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٦٦، \"إكمال المعلم\" ٥/ ٨٢.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٥، \"الاستذكار\" ١٧/ ٢٢٢ - ٢٢٣، \"الإشراف\" ١/ ٢٣٣.","vol":"23","page":36},{"text":"<span data-type='title' id=toc-2784>٥ - [باب] قَوْلِهِ: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ﴾ [النور: ١١]</span>\nأَفَّاكٌ: كَذَّابٌ.\n\n٤٧٤٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - ﴿وَالَّذِى تَوَلَّى كِبْرَهُ﴾ [النور:١١] قَالَتْ: عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ. [انظر: ٢٥٩٣ - فتح: ٨/ ٤٥١]\nذكر فيه عن عَائِشَةَ ﵂ ﴿وَالَّذِي تَوَلَّى كِبْرَهُ﴾ قَالَتْ: عَبْدُ اللهِ بْنُ أُبَى بْنُ سلُولَ. هو قول ابن عباس أيضا وجماعات، وذكر البخاري بعدُ (حمنة) (^١) معه حسان أيضا.\nومعنى: ﴿تَوَلَّى كِبْرَهُ﴾ استبد بمعظمه وانفرد به. قالت عائشة أيضا: والعُصبة أربعة هؤلاء وزيادة مسطح بن أثاثة، والعُصبة في قول ابن فارس نحو العشرة (^٢)، وقال ابن عزيز: عصبة: جماعة من العشرة إلى الأربعين.\n_________\n(^١) هي أخت السيدة زينب بنت جحش وانظر ترجمتها في \"الثقات\" لابن حبان ٣/ ٩٩، و\"الاستيعاب\" ٤/ ٣٧٤، و\"الإكمال\" ٢/ ٥١٤.\n(^٢) \"مجمل اللغة\" ٢/ ٦٧١ - ٦٧٢.","vol":"23","page":37},{"text":"<span data-type='title' id=toc-2785>٦ - [باب] قوله: ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا﴾ إلى ﴿الْكَاذِبُونَ﴾ [النور: ١٢، ١٣]</span>\n٤٧٥٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيَّبِ، وَعَلْقَمَةُ بْنُ وَقَّاصٍ، وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ حَدِيثِ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا، فَبَرَّأَهَا اللهُ مِمَّا قَالُوا وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ، وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا، وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لَهُ مِنْ بَعْضٍ الَّذِي حَدَّثَنِي عُرْوَةُ، عَنْ عَائِشَةَ - ﵂ - أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَرَادَ أَنْ يَخْرُجَ أَقْرَعَ بَيْنَ أَزْوَاجِهِ، فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللهِ - ﷺ - مَعَهُ، قَالَتْ عَائِشَةُ: فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا، فَخَرَجَ سَهْمِي، فَخَرَجْتُ مَعَ رَسُولِ اللهِ - ﷺ - بَعْدَمَا نَزَلَ الْحِجَابُ، فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيه، فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ - ﷺ - مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ، وَدَنَوْنَا مِنَ الْمَدِينَةِ قَافِلِينَ آذَنَ لَيْلَةً بِالرَّحِيلِ، فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ، فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ، فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى رَحْلِي، فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ ظَفَارِ قَدِ اْنْقَطَعَ فَالْتَمَسْتُ عِقْدِي وَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ لِي، فَاحْتَمَلُوا هَوْدَجِي، فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ رَكِبْتُ، وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ، وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُثْقِلْهُنَّ اللَّحْمُ، إِنَّمَا تَأْكُلُ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ حِينَ رَفَعُوهُ، وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ، فَبَعَثُوا الْجَمَلَ وَسَارُوا، فَوَجَدْتُ عِقْدِي بَعْدَ مَا اسْتَمَرَّ الْجَيْشُ، فَجِئْتُ مَنَازِلَهُمْ، وَلَيْسَ بِهَا دَاعٍ وَلَا مُجِيبٌ، فَأَمَمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ، فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ، وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ، فَأَدْلَجَ،","vol":"23","page":38},{"text":"فَأَصْبَحَ عِنْدَ مَنْزِلِي، فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ، فَأَتَانِي فَعَرَفَنِي حِينَ رَآنِي، وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ، فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي، فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي، وَاللهِ مَا كَلَّمَنِي كَلِمَةً وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ، حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدَيْهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ، بَعْدَ مَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ، فَهَلَكَ مَنْ هَلَكَ، وَكَانَ الَّذِي تَوَلَّى الإِفْكَ عَبْدَ اللهِ بْنَ أُبَيٍّ ابْنَ سَلُولَ فَقَدِمْنَا الْمَدِينَةَ، فَاشْتَكَيْتُ حِينَ قَدِمْتُ شَهْرًا، وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الإِفْكِ، لَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ، وَهْوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ - ﷺ - اللَّطَفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي، إِنَّمَا يَدْخُلُ عَلَيَّ رَسُولُ اللهِ - ﷺ -، فَيُسَلِّمُ ثُمَّ يَقُولُ: «كَيْفَ تِيكُمْ؟». ثُمَّ يَنْصَرِفُ، فَذَاكَ الَّذِي يَرِيبُنِي، وَلَا أَشْعُرُ حَتَّى خَرَجْتُ بَعْدَ مَا نَقَهْتُ، فَخَرَجَتْ مَعِي أُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ -وَهْوَ مُتَبَرَّزُنَا- وَكُنَّا لَا نَخْرُجُ إِلاَّ لَيْلًا إِلَى لَيْلٍ، وَذَلِكَ قَبْلَ أَنْ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا، وَأَمْرُنَا أَمْرُ الْعَرَبِ الأُوَلِ فِي التَّبَرُّزِ قِبَلَ الْغَائِطِ، فَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ، وَهْيَ ابْنَةُ أَبِي رُهْمِ بْنِ عَبْدِ مَنَافٍ، وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ، وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ، فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي، قَدْ فَرَغْنَا مِنْ شَأْنِنَا، فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ: تَعِسَ مِسْطَحٌ. فَقُلْتُ لَهَا: بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا! قَالَتْ: أَيْ هَنْتَاهُ، أَوَلَمْ تَسْمَعِي مَا قَالَ؟ قَالَتْ: قُلْتُ: وَمَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي، فَلَمَّا رَجَعْتُ إِلَى بَيْتِي وَدَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - تَعْنِى سَلَّمَ ثُمَّ قَالَ: «كَيْفَ تِيكُمْ؟». فَقُلْتُ: أَتَأْذَنُ لِي أَنْ آتِىَ أَبَوَيَّ؟ قَالَتْ: وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا، قَالَتْ: فَأَذِنَ لِي رَسُولُ اللهِ - ﷺ - فَجِئْتُ أَبَوَيَّ فَقُلْتُ لأُمِّي: يَا أُمَّتَاهْ، مَا يَتَحَدَّثُ النَّاسُ؟ قَالَتْ: يَا بُنَيَّةُ، هَوِّنِي عَلَيْكَ فَوَاللهِ، لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا، وَلَهَا ضَرَائِرُ، إِلاَّ كَثَّرْنَ عَلَيْهَا. قَالَتْ: فَقُلْتُ: سُبْحَانَ اللَّه! وَلَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا قَالَتْ: فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ، وَلَا أَكْتَحِلُ بِنَوْمٍ حَتَّى أَصْبَحْتُ أَبْكِى فَدَعَا","vol":"23","page":39},{"text":"رَسُولُ اللهِ - ﷺ - عَلِيَّ بْنَ أَبِي طَالِبٍ، وَأُسَامَةَ بْنَ زَيْدٍ - ﵄ - حِينَ اسْتَلْبَثَ الْوَحْيُ، يَسْتَأْمِرُهُمَا فِي فِرَاقِ أَهْلِهِ، قَالَتْ: فَأَمَّا أُسَامَةُ بْنُ زَيْدٍ فَأَشَارَ عَلَى رَسُولِ اللهِ - ﷺ - بِالَّذِى يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ، وَبِالَّذِى يَعْلَمُ لَهُمْ فِي نَفْسِهِ مِنَ الْوُدِّ، فَقَالَ: يَا رَسُولَ اللهِ، أَهْلَكَ، وَمَا نَعْلَمُ إِلاَّ خَيْرًا، وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ: يَا رَسُولَ اللهِ، لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ، وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ، قَالَتْ: فَدَعَا رَسُولُ اللهِ - ﷺ - بَرِيرَةَ فَقَالَ: «أَيْ بَرِيرَةُ، هَلْ رَأَيْتِ عَلَيْهَا مِنْ شَيْءٍ يَرِيبُكِ». قَالَتْ بَرِيرَةُ: لَا وَالَّذِى بَعَثَكَ بِالْحَقِّ، إِنْ رَأَيْتُ عَلَيْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ، تَنَامُ عَنْ عَجِينِ أَهْلِهَا، فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللهِ - ﷺ - فَاسْتَعْذَرَ يَوْمَئِذٍ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ، قَالَتْ: فَقَالَ رَسُولُ اللهِ - ﷺ - وَهْوَ عَلَى الْمِنْبَر: «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ، قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي، فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلاَّ خَيْرًا، وَلَقَدْ ذَكَرُوا رَجُلًا، مَا عَلِمْتُ عَلَيْهِ إِلاَّ خَيْرًا، وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلاَّ مَعِي». فَقَامَ سَعْدُ بْنُ مُعَاذٍ الأَنْصَاريُّ، فَقَالَ: يَا رَسُولَ اللهِ أَنَا أَعْذِرُكَ مِنْهُ، إِنْ كَانَ مِنَ الأَوْسِ، ضَرَبْتُ عُنُقَهُ؛ وَإِنْ كَانَ مِنْ إِخْوَانِنَا -مِنَ الْخَزْرَجِ- أَمَرْتَنَا، فَفَعَلْنَا أَمْرَكَ، قَالَتْ: فَقَامَ سَعْدُ بْنُ عُبَادَةَ -وَهْوَ سَيِّدُ الْخَزْرَجِ- وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا، وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدٍ: كَذَبْتَ، لَعَمْرُ اللهِ لَا تَقْتُلُهُ، وَلَا تَقْدِرُ عَلَى قَتْلِهِ، فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهْوَ ابْنُ عَمِّ سَعْدٍ، فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ: كَذَبْتَ، لَعَمْرُ اللهِ لَنَقْتُلَنَّهُ، فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ، فَتَثَاوَرَ الْحَيَّانِ الأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا، وَرَسُولُ اللهِ - ﷺ - قَائِمٌ عَلَى الْمِنْبَرِ، فَلَمْ يَزَلْ رَسُولُ اللهِ - ﷺ - يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ، قَالَتْ: فَمَكُثْتُ يَوْمِي ذَلِكَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ، قَالَتْ فَأَصْبَحَ أَبَوَايَ عِنْدِي -وَقَدْ بَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا لَا أَكْتَحِلُ بِنَوْمٍ وَلَا يَرْقَأُ لِي دَمْعٌ- يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي، قَالَتْ: فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي، فَاسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الأَنْصَارِ، فَأَذِنْتُ لَهَا، فَجَلَسَتْ تَبْكِي مَعِي، قَالَتْ: فَبَيْنَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - فَسَلَّمَ ثُمَّ جَلَسَ قَالَتْ: وَلَمْ يَجْلِسْ","vol":"23","page":40},{"text":"عِنْدِي مُنْذُ قِيلَ مَا قِيلَ قَبْلَهَا، وَقَدْ لَبِثَ شَهْرًا، لَا يُوحَى إِلَيْهِ فِي شَأْنِي، قَالَتْ فَتَشَهَّدَ رَسُولُ اللهِ - ﷺ - حِينَ جَلَسَ ثُمَّ قَالَ: «أَمَّا بَعْدُ يَا عَائِشَةُ، فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا، فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ، وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ، فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبِهِ ثُمَّ تَابَ إِلَى اللهِ تَابَ اللهُ عَلَيْهِ». قَالَتْ: فَلَمَّا قَضَى رَسُولُ اللهِ - ﷺ - مَقَالَتَهُ، قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً، فَقُلْتُ لأَبِي أَجِبْ رَسُولَ اللهِ - ﷺ - فِيمَا قَالَ. قَالَ: وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ - ﷺ - فَقُلْتُ: لأُمِّي أَجِيبِي رَسُولَ اللهِ - ﷺ -. قَالَتْ: مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ - ﷺ - قَالَتْ: فَقُلْتُ: وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ، إِنِّي وَاللهِ لَقَدْ عَلِمْتُ لَقَدْ سَمِعْتُمْ هَذَا الْحَدِيثَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ، وَصَدَّقْتُمْ بِهِ، فَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ -وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ- لَا تُصَدِّقُونِي بِذَلِكَ، وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ - وَاللهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنِّي، وَاللهِ مَا أَجِدُ لَكُمْ مَثَلًا إِلاَّ قَوْلَ أَبِي يُوسُفَ قَالَ: ﴿فَصَبْرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ [يوسف: ١٨] قَالَتْ: ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي، قَالَتْ: وَأَنَا حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ، وَأَنَّ اللهَ مُبَرِّئِي بِبَرَاءَتِي، وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنَّ اللهَ مُنْزِلٌ فِي شَأْنِي وَحْيًا يُتْلَى، وَلَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِىَّ بِأَمْرٍ يُتْلَى، وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ - ﷺ - فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ بِهَا، قَالَتْ: فَوَاللهِ مَا رَامَ رَسُولُ اللهِ - ﷺ - وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ، فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ، وَهْوَ فِي يَوْمٍ شَاتٍ مِنْ ثِقَلِ الْقَوْلِ الَّذِي يُنْزَلُ عَلَيْهِ، قَالَتْ: فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللهِ - ﷺ - سُرِّيَ عَنْهُ وَهْوَ يَضْحَكُ، فَكَانَتْ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا: «يَا عَائِشَةُ، أَمَّا اللهُ -﷿- فَقَدْ بَرَّأَكِ». فَقَالَتْ أُمِّي: قُومِي إِلَيْهِ. قَالَتْ: فَقُلْتُ وَاللهِ، لَا أَقُومُ إِلَيْهِ، وَلَا أَحْمَدُ إِلاَّ اللهَ -﷿-. وَأَنْزَلَ اللهُ ﴿إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ عُصْبَةٌ مِنْكُمْ لَا تَحْسِبُوهُ﴾ [النور: ١١] الْعَشْرَ الآيَاتِ كُلَّهَا، فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ - ﵁وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ، وَفَقْرِهِ-: وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَ الَّذِي قَالَ","vol":"23","page":41},{"text":"لِعَائِشَةَ مَا قَالَ. فَأَنْزَلَ اللهُ ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِى الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ وَاللهُ غَفُورٌ رَحِيمٌ (٢٢)﴾ [النور: ٢٢] قَالَ أَبُو بَكْرٍ: بَلَى، وَاللهِ إِنِّي أُحِبُّ أَنْ يَغْفِرَ اللهُ لِي، فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ، وَقَالَ: وَاللهِ لَا أَنْزِعُهَا مِنْهُ أَبَدًا. قَالَتْ عَائِشَةُ: وَكَانَ رَسُولُ اللهِ - ﷺ - يَسْأَلُ زَيْنَبَ ابْنَةَ جَحْشٍ عَنْ أَمْرِي، فَقَالَ: «يَا زَيْنَبُ مَاذَا عَلِمْتِ أَوْ رَأَيْتِ؟». فَقَالَتْ: يَا رَسُولَ اللهِ، أَحْمِي سَمْعِي وَبَصَرِي، مَا عَلِمْتُ إِلاَّ خَيْرًا. قَالَتْ: وَهْيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ رَسُولِ اللهِ - ﷺ - فَعَصَمَهَا اللهُ بِالْوَرَعِ، وَطَفِقَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ مِنْ أَصْحَابِ الإِفْكِ. [انظر: ٢٥٩٣].\nثم ساق حديث الإفك بطوله.\nوقد سلف في الشهادات (^١)، وسلف قطعة منها في غيرها فراجعه (^٢).\nوقولها هنا: (فادّلج، فأصبح عند منزلي). هو بوصل الألف وتشديد الدال أصله: دلج، أي: سار آخر الليل، فإن أردت السير كل الليل قلت: أدلج، بقطعها.\nو(نقهت) قد أسلفنا هناك فتح القاف وضمها، وادعى ابن التين أنه في الأمهات بالكسر، وأنه عند أهل اللغة بالفتح.\nوقولها في أم مسطح: (هي ابنة أبي رُهم بن عبد مناف) أي: ابن المطلب بن عبد مناف.\nوقولها: (وأمها بنت صخر بن عامر خالة أبي بكر الصديق) أم الصديق: أم الخير بنت صخر بن عامر بن كعب بن سعد بن تيم بن مرة.\n_________\n(^١) سلف برقم (٢٦٦١).\n(^٢) برقم (٢٦٣٧، ٤٠٢٥، ٤٧٤٩).","vol":"23","page":42},{"text":"وقولها: (فعثرت أم مسطح في مرطها فقالت: تعس مسطح) كذا هنا، وقال بعدُ في قوله: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ﴾: أنها عثرت ثلاثًا وهي تقول: تعس مسطح (^١).\nوقولها: (فرجعتُ إلى بيتي كأن الذي خرجت له لا أجد منه قليلا ولا كثيرا) ظاهره أنها لم تكن قضت ما خرجت إليه خلاف ما نحن فيه، فإنه ساكت عن ذلك.\nقولها: (فاستعذر من عبد الله بن أبي) ظاهره: أن ذلك بعد علم عائشة بالحديث وظاهر حديثها في قوله: ﴿وَلَا يَأْتَلِ﴾ خلافه.\nوقوله: (\"ولقد ذكروا رجلا ما علمت عليه إلا خيرا، وما كان يدخل على أهلي إلا معي\") وكذا ذكره فيما مضى، وقال فيما سيأتي: \"والله ما علمت عليه من سوء قط ولا دخل في بيتي قط إلا وأنا حاضر، ولا غبت في سفر إلا غاب معي\".\nوقولها: (وأنَّ [الله] (^٢) مبرئي ببراءتي) كذا في الأصول، وفي بعضها: مبرئني، وادعى ابن التين أنه الأكثر في النسخ وأنه ليس ببين؛ لأن نون الوقاية إنما تدخل في الأفعال لتسلم من الكسر، والأسماء تكسر فلا تفتقر إلى نون وقاية.\nوقولها: (ولا أحمد إلا الله) وذكر بعد: (ولا أحمده، ولا أحمدكما ولكن أحمد الله).\nوقولها في زينب: (فعصمها الله بالورع)، وقالت بعد: (بدينها).\n_________\n(^١) سيأتي برقم (٤٧٥٧).\n(^٢) ليست في الأصل، والمثبت من اليونينية.","vol":"23","page":43},{"text":"<span data-type='title' id=toc-2786>٧ - [باب] قوله: ﴿وَلَوْلَا فَضْلُ اللهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ﴾ الآية [النور: ١٤]</span>\nوَقَالَ مُجَاهِدٌ: ﴿تَلَقَّوْنَهُ﴾ [النور: ١٥]: يَرْوِيهِ بَعْضُكُمْ عَنْ بَعْضٍ، [﴿تُفِيضُونَ﴾ [يونس: ٦١]: تَقُولُونَ].\n\n٤٧٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُلَيْمَانُ، عَنْ حُصَيْنٍ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ أُمِّ رُومَانَ -أُمِّ عَائِشَة- أَنَّهَا قَالَت: لَمَّا رُمِيَتْ عَائِشَةُ خَرَّتْ مَغْشِيًّا عَلَيْهَا [انظر: ٣٣٨٨ - فتح: ٨/ ٤٨٣]\nهذا تفسير فتح اللام مع تشديد القاف، وهي قراءة الأكثر، فمنهم من أدغم الذال في التاء ومنهم من أظهرها (^١)، وقيل: يجوز أن يكون معناه من التلقي للشيء، وهو أخذه وقبوله، وقراءة عائشة بكسر اللام وتخفيف القاف من الولق: وهو الإسراع في الكذب، وقيل: هو الكذب، وهي قراءة يحيى بن يعمر، وقراءة محمد بن السميفع بضم التاء وسكون اللام، وضم القاف، وقرأ أبي وابن مسعود: إذ تتلقَّونَهُ من التلقي (^٢).\n(ص) (﴿تُفِيضُونَ﴾: تَقُولُونَ) فمعنى ﴿لَمَسَّكُمْ فِي مَا أَفَضْتُمْ فِيهِ﴾ لأصابكم فيما أخذتم، خضتم ﴿فِيهِ﴾ من الكذب ﴿عَذَابٌ عَظِيمٌ﴾ في الدنيا والآخرة. قال ابن عباس: لا انقطاع له.\n_________\n(^١) أدغمها أبو عمرو، وحمزة، والكسائي (إذ تَّلقونه)، وأظهرها باقي السبعة. انظر: \"الحجة\" للفارسي ٥/ ٣١٧.\n(^٢) انظر: \"المحتسب\" لابن جني ٢/ ١٠٤ - ١٠٥، \"زاد المسير\" ٦/ ٢١، وذكر ابن الجوزي أن قراءة أُبي مثل قراءة السيدة عائشة ﵄، وعند الطبري ٩/ ٢٨٥ مثل ما ذكره المصنف.","vol":"23","page":44},{"text":"ثم قال البخاري: حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سلَيْمَانُ، عَنْ حُصيْنٍ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ أُمِّ رُومَانَ -أُمَ عَائِشَةَ ﵄- أَنَّهَا قَالَتْ: لَمَّا رُمِيَتْ عَائِشَةُ ﵂ خَرَّتْ مَغْشِيًّا عَلَيْهَا.\nكذا في الأصول، وفي بعض الروايات: سفيان بدل سليمان وهو الصواب (^١). كما نبه عليه الجياني (^٢)، وهو سليمان بن كثير، أخو محمد، ومحمد مشهور بالرواية عن أخيه، ولما رواه الإسماعيلي، عن أبي يعلى والحسن قالا: أنا ابن أبي شيبة، ثنا ابن فضيل، عن حصين بزيادة: فما أفاقت إلا وعليها حمى، مناقض ذلك، وهذا الذي رواه البخاري في الباب لا يتصل بالترجمة.\nوقوله: (مغشيا عليها) قال ابن التين: صوابه: مغشية.\n_________\n(^١) ورد بهامش الأصل: يعني: سليمان لا سفيان فاعلمه، وهو سليمان بن كثير أخو محمد بن كثير، كذا صوبه ابن قرقول والجياني من قبله، وقد عزاه المؤلف إلى الخطابي.\n(^٢) \"تقييد المهمل\" ٢/ ٦٩٧.","vol":"23","page":45},{"text":"<span data-type='title' id=toc-2787>٨ - [باب] قوله: ﴿إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ﴾ الآية [النور:١٥]\n٤٧٥٢ </span>- حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامٌ أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ ابْنُ أَبِي مُلَيْكَةَ سَمِعْتُ عَائِشَةَ تَقْرَأُ ﴿إِذْ تَلِقُونَهُ بِأَلْسِنَتِكُمْ﴾. [انظر: ٤١٤٤ - فتح: ٨/ ٤٨٢].\nذكر فيه حديث ابن أَبِي مُلَيْكَةَ سَمِعْتُ عَائِشَةَ تَقْرَأُ ﴿إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ﴾.\nوقد سلف الكلام عليه.","vol":"23","page":46},{"text":"<span data-type='title' id=toc-2788>٩ - [باب] قوله: ﴿وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا﴾ الآية [النور: ١٦]</span>\n٤٧٥٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ عُمَرَ بْنِ سَعِيدِ بْنِ أَبِي حُسَيْنٍ، قَالَ: حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ قَالَ: اسْتَأْذَنَ ابْنُ عَبَّاسٍ قَبْلَ مَوْتِهَا عَلَى عَائِشَةَ، وَهْيَ مَغْلُوبَةٌ قَالَتْ: أَخْشَى أَنْ يُثْنِيَ عَلَيَّ. فَقِيلَ: ابْنُ عَمِّ رَسُولِ اللهِ - ﷺ - وَمِنْ وُجُوهِ الْمُسْلِمِينَ. قَالَتِ: ائْذَنُوا لَهُ. فَقَالَ: كَيْفَ تَجِدِينَكِ؟ قَالَتْ: بِخَيْرٍ إِنِ اتَّقَيْتُ. قَالَ: فَأَنْتِ بِخَيْرٍ -إِنْ شَاءَ اللهُ- زَوْجَةُ رَسُولِ اللهِ - ﷺ - وَلَمْ يَنْكِحْ بِكْرًا غَيْرَكِ، وَنَزَلَ عُذْرُكِ مِنَ السَّمَاءِ. وَدَخَلَ ابْنُ الزُّبَيْرِ خِلَافَهُ فَقَالَتْ: دَخَلَ ابْنُ عَبَّاسٍ فَأَثْنَى عَلَيَّ وَوَدِدْتُ أَنِّي كُنْتُ نِسْيًا مَنْسِيًّا. [انظر:٣٧٧١ - فتح: ٨/ ٤٨٢]\n\n٤٧٥٤ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الْوَهَّابِ بْنُ عَبْدِ الْمَجِيد، حَدَّثَنَا ابْنُ عَوْن، عَنِ الْقَاسِمِ أَنَّ ابْنَ عَبَّاسٍ - ﵄ - اسْتَأْذَنَ عَلَى عَائِشَةَ نَحْوَهُ. وَلَمْ يَذْكُرْ نِسْيًا مَنْسِيًّا. [فتح: ٨/ ٤٨٣]\nذكر البخاري في آخر كتاب الاعتصام: فقال رجل من الأنصار: ما يكون لنا أن نتكلم بهذا، الآية (^١).\nقال ابن إسحاق وغيره: هو أبو أيوب الأنصاري (^٢).\nثم ساق البخاري حديث ابن أَبِي مُلَيْكَةَ: اسْتَاذَنَ ابن عَبَّاسٍ على عائشة - ﵂ - قَبْلَ مَوْتِهَا، وَهْيَ مَغْلُوبَةٌ، قَالَتْ: أَخْشَى أَنْ يُثْنِيَ عَلَيَّ. فَقِيلَ: ابن عَمِّ رَسُولِ اللهِ - ﷺ - ومِنْ وُجُوهِ المُسْلِمِينَ. قَالَتِ: ائْذَنُوا لَهُ. فَقَالَ: كَيْفَ تَجِدِينَكِ؟ قَالَتْ: بِخَيْرٍ إِنِ اْتَّقَيْتُ. قَالَ: فَأَنْتِ بِخَيْرٍ\n_________\n(^١) سيأتي برقم (٧٣٧٠).\n(^٢) رواه الواحدي في \"أسباب النزول\" (٦٣٦) من حديث عائشة ﵂.","vol":"23","page":47},{"text":"-إِنْ شَاءَ اللهُ- زَوْجَةُ رَسُولِ اللهِ - ﷺ -، وَلَمْ يَنْكِحْ بِكْرًا غَيْرَكِ، وَنَزَلَ عُذْرُكِ مِنَ السَّمَاءِ. وَدَخَلَ ابن الزُّبَيْرِ خِلَافَهُ، فَقَالَتْ: دَخَلَ علي ابن عَبَّاسٍ فَأَثْنَى عَلَيَّ، وَوَدِدْتُ أَنِّي كُنْتُ نِسْيًا مَنْسِيًّا.\nثم ساق عَنِ القَاسِمِ أَنَّ ابن عَبَّاسٍ - ﵄ - استَأذَنَ عَلَى عَائِشَةَ نَحْوَهُ. وَلَمْ يَذْكُرْ نِسْيًا مَنْسِيًّا.\nوعلقه في النكاح في باب: نكاح الأبكار فقال: وقال ابن أبي مليكة: وقال ابن عباس: لم ينكح رسول الله - ﷺ - بكرًا غيرك. وقد أسنده هنا وذكره أصحاب الأطراف في مسند ابن عباس، وهو كذلك، ورواه أحمد عن عبد الرزاق، أنا معمر، عن عبد الله بن عثمان بن خثيم، عن ابن أبي مليكة، عن ذكوان مولى عائشة، أنه استأذن لابن عباس على عائشة، وهي تموت، وعندها ابن أخيها عبد الله بن عبد الرحمن، فذكره بنحوه، وفيه: إنك أحب أزواج رسول الله إليه، ولم يحب إلا طيبًا، وأنزل الله براءتك من فوق سبع سماوات، فليس في الأرض من مسجد إلا وهو يتلى فيه آناء الليل وأطراف النهار، وسقطت قلادتك ليلة الأبواء، فنزل التيمم فوالله إنك لمباركة (^١). وهذِه الرواية تدل على إرسال رواية البخاري، وأن ابن أبي مليكة لم يشهد ذلك ولا سمعه منه حالة قولها لعدم حضوره.\nفائدة:\nمعنى (نسيًا منسيًا): ليتني لم أك شيئا، وفي استئذان ابن عباس عليها دلالة أن الصحابة كانوا يعودون أمهات المؤمنين.\n_________\n(^١) \"مسند أحمد\" ١/ ٣٤٩.","vol":"23","page":48},{"text":"<span data-type='title' id=toc-2789>[باب] قوله: ﴿يَعِظُكُمُ اللهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا إِنْ كُنْتُمْ مُؤْمِنِينَ (١٧)﴾ [النور: ١٧]\n٤٧٥٥ </span>- حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: جَاءَ حَسَّانُ بْنُ ثَابِتٍ يَسْتَأْذِنُ عَلَيْهَا. قُلْتُ: أَتَأْذَنِينَ لِهَذَا؟ قَالَتْ: أَوَلَيْسَ قَدْ أَصَابَهُ عَذَابٌ عَظِيمٌ. قَالَ سُفْيَانُ: تَعْنِي ذَهَابَ بَصَرِهِ. فَقَالَ:\nحَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ … وَتُصْبِحُ غَرْثَى مِنْ لُحُومِ الْغَوَافِلِ\nقَالَتْ لَكِنْ أَنْتَ .. [انظر: ٤١٤٦ - مسلم: ٢٤٨٨ - فتح: ٨/ ٤٨٤]\nحدثنا مُحَمَّدُ بْنُ يُوسُفَ، ثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي\nالضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: جَاءَ حَسَّانُ\nبْنُ ثَابِتٍ يَسْتَأْذِنُ عَلَيْهَا. قُلْتُ: أَتَأْذَنِينَ لهذا؟ قَالَتْ: أَوَلَيْسَ قَدْ أَصَابَهُ\nعَذَابٌ عَظِيمٌ. قَال سُفْيَانُ: تَعْنِي ذَهَابَ بَصَرِهِ. فَقَالَ:\nحَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ … وَتُصْبِحُ غَرْثَى مِنْ لُحُومِ الغَوَافِل\nقَالَتْ: لكن أَنْتَ.","vol":"23","page":49},{"text":"<span data-type='title' id=toc-2790>١٠ - [باب] قوله: ﴿وَيُبَيِّنُ اللهُ لَكُمُ الْآيَاتِ وَاللهُ عَلِيمٌ حَكِيمٌ (١٨)﴾ [النور: ١٨]</span>\n٤٧٥٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ أَنْبَأَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ دَخَلَ حَسَّانُ بْنُ ثَابِتٍ عَلَى عَائِشَةَ فَشَبَّبَ وَقَالَ:\nحَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ … وَتُصْبِحُ غَرْثَى مِنْ لُحُومِ الْغَوَافِلِ\nقَالَتْ لَسْتَ كَذَاكَ. قُلْتُ: تَدَعِينَ مِثْلَ هَذَا يَدْخُلُ عَلَيْكِ وَقَدْ أَنْزَلَ اللهُ ﴿وَالَّذِى تَوَلَّى كِبْرَهُ مِنْهُمْ﴾؟ [النور: ١٨] فَقَالَتْ: وَأَيُّ عَذَابٍ أَشَدُّ مِنَ الْعَمَى وَقَالَتْ: وَقَدْ كَانَ يَرُدُّ عَنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٤١٤٦ - مسلم: ٢٤٨٨ - فتح: ٨/ ٤٨٥]\nوساق فيه من حديث شعبة، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ دَخَلَ حَسَّانُ بْنُ ثَابِتٍ على عَائِشَةَ فَشَبَّبَ وَقَالَ:\nحَصَانٌ .. البيت\nقَالَتْ: لَسْتَ كذلك. قُلْتُ: تَدَعِينَ مِثْلَ هذا يَدْخُلُ عَلَيْكِ وَقَدْ أَنْزَلَ اللهُ تعالى: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ﴾؟ [النور: ١١] فَقَالَتْ: وَأَيُّ عَذَابٍ أَشَدُّ مِنَ العَمَى؟! وَقَالَتْ: كَانَ يَرُدُّ عَنْ رَسُولِ اللهِ - ﷺ -.\nالشرح:\nمحمد بن يوسف هو الفريابي، لا البيكندي الراوي عن ابن عيينة، وسفيان هو الثوري، لا ابن عيينة، وإن كان ابن عيينة روى عن الأعمش؛ لتصريح الإسماعيلي في \"صحيحه\" بأن محمدا هو الفريابي وسفيان هو الثوري في روايته لهذا الحديث في نفس الإسناد، ثم قال: ليس الحديث من ترجمة الباب في شيء، وفي هذِه القصيدة التي لحَسَّان أبيات حسان، منها:","vol":"23","page":50},{"text":"حليلة خير الناس دينًا ومنصبًا … نبي الهدى والمكرمات الفواضل\nعقيلة حي من لؤي بن غالب … كرام المساعي مجدها غير زائل\nمهذبة قد طيب الله (خيمها) (^١) … وطهرها من كل سوء وباطل\nفإن كنت قد قلت الذي قد زعمتم … فلا رفعت سوطي إليَّ أناملي\nوكيف وودي ما حييت ونصرتي … لآل رسول الله زين المحافل\nفإن الذي قد قيل ليس بلائق … بك الدهر بل قيل امرئ متحامل\nو(حصان رزان) بفتح أولهما أي: عفيفة كاملة العقل، ذات ثبات ووقار وسكون، و(تزن) أي: تتهم، و(غرثى): أي جائعة، أي لا تغتاب أحدا؛ لأنها لو اغتابتهم شبعت من لحومهم، و(الغوافل): العفائف عما يرمين به.\nقال أبو العباس: يريد أن عائشة في غاية العفة والنزاهة والورع المانع لها أن تتكلم في عرض غافلة، وشبَّهها بالغرثى؛ لأن بعض الغوافل آذاها، فما تكلمت فيها، فكأنها كانت بحيث تنتصر ممن آذاها بأن تقابلها بما يؤذيها، لكن حجزها عن ذلك عقلها وورعها (^٢).\nوقوله: (لكن أنت)، وفي رواية: (لست كذلك)، تعني: لكن أنت لم تصبح غرثان من لحوم الغوافل، وهو دال على أنه خاض فيمن خاض، وقد ذكر أبو داود أنه حُدَّ (^٣). زاد الطحاوي: ثمانين (^٤)، وكذا حمنة ومسطح ليكفر الله عنهم بذلك إثم ما صدر منهم حتى لا يبقى عليهم تبعة في الآخرة.\n_________\n(^١) في هامش الأصل: في الأصل (جيبها).\n(^٢) \"المفهم\" ٦/ ٤٢١ - ٤٢٢.\n(^٣) أبو داود (٤٤٧٥).\n(^٤) \"تحفة الأخيار بترتيب شرح مشكل الآثار\" ٥/ ٢٩٢ (٣٣٧٤).","vol":"23","page":51},{"text":"وأما ابن أُبيّ فإنه لم يحد لئلا ينقص من عذابه شيء، أو تألفًا لقومه وإطفاء للفتنة، وقد روى القشيري في \"تفسيره\" عن ابن عباس أنه حد ثمانين. قال القشيري: مسطح لم يثبت عنه قذف صريح فلم يذكر فيمن حد، كذا قال. وقد سلف خلافه، وأغرب الماوردي فقال: إنه لم يحد أحد من أهل الإفك (^١).\n_________\n(^١) \"النكت والعيون\" ٤/ ٨١، وقد حكاه الماوردي نقلًا ولم يتبناه.","vol":"23","page":52},{"text":"<span data-type='title' id=toc-2791>١١ - [باب] قَوْلِهِ: ﴿إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا﴾ إلى قوله: ﴿رَءُوفٌ رَحِيمٌ﴾ [النور: ١٩، ٢٠]</span>\nتشيع: تظهر، أي: تنتشر، وَقَوْلِهِ: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ [أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ وَاللهُ غَفُورٌ رَحِيمٌ (٢٢)﴾] [النور: ٢٢].\n\n٤٧٥٧ - وَقَالَ أَبُو أُسَامَةَ: عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ قَالَتْ: لَمَّا ذُكِرَ مِنْ شَأْنِي الَّذِي ذُكِرَ وَمَا عَلِمْتُ بِهِ قَامَ رَسُولُ اللهِ - ﷺ - فِيَّ خَطِيبًا، فَتَشَهَّدَ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: «أَمَّا بَعْدُ، أَشِيرُوا عَلَيَّ فِي أُنَاسٍ أَبَنُوا أَهْلِي، وَأيْمُ اللهِ مَا عَلِمْتُ عَلَى أَهْلِي مِنْ سُوءٍ، وَأَبَنُوهُمْ بِمَنْ وَاللهِ مَا عَلِمْتُ عَلَيْهِ مِنْ سُوءٍ قَطُّ، وَلَا يَدْخُلُ بَيْتِي قَطُّ إِلاَّ وَأَنَا حَاضِرٌ، وَلَا غِبْتُ فِي سَفَرٍ إِلاَّ غَابَ مَعِي». فَقَامَ سَعْدُ بْنُ مُعَاذٍ، فَقَالَ: ائْذَنْ لِي يَا رَسُولَ اللهِ أَنْ نَضْرِبَ أَعْنَاقَهُمْ، وَقَامَ رَجُلٌ مِنْ بَنِي الْخَزْرَجِ -وَكَانَتْ أُمُّ حَسَّانَ بْنِ ثَابِتٍ مِنْ رَهْطِ ذَلِكَ الرَّجُلِ-فَقَالَ: كَذَبْتَ، أَمَا وَاللهِ، أَنْ لَوْ كَانُوا مِنَ الأَوْسِ مَا أَحْبَبْتَ أَنْ تُضْرَبَ أَعْنَاقُهُمْ. حَتَّى كَادَ أَنْ يَكُونَ بَيْنَ الأَوْسِ وَالْخَزْرَجِ شَرٌّ فِي الْمَسْجِدِ، وَمَا عَلِمْتُ فَلَمَّا كَانَ مَسَاءُ ذَلِكَ الْيَوْمِ خَرَجْتُ لِبَعْضِ حَاجَتِي وَمَعِي أُمُّ مِسْطَحٍ. فَعَثَرَتْ وَقَالَتْ: تَعِسَ مِسْطَحٌ. فَقُلْتُ: أَيْ أُمِّ تَسُبِّينَ ابْنَكِ وَسَكَتَتْ ثُمَّ عَثَرَتِ الثَّانِيَةَ فَقَالَتْ: تَعِسَ مِسْطَحٌ، فَقُلْتُ لَهَا: تَسُبِّينَ ابْنَكِ ثُمَّ عَثَرَتِ الثَّالِثَةَ فَقَالَتْ: تَعِسَ مِسْطَحٌ. فَانْتَهَرْتُهَا، فَقَالَتْ: وَاللهِ مَا أَسُبُّهُ إِلاَّ فِيكِ. فَقُلْتُ: فِي أَيِّ شَأْنِي؟ قَالَتْ: فَبَقَرَتْ لِي الْحَدِيثَ فَقُلْتُ: وَقَدْ كَانَ هَذَا؟ قَالَتْ: نَعَمْ وَاللهِ، فَرَجَعْتُ إِلَى بَيْتِي كَأَنَّ الَّذِي خَرَجْتُ لَهُ لَا أَجِدُ مِنْهُ قَلِيلًا وَلَا كَثِيرًا، وَوُعِكْتُ فَقُلْتُ لِرَسُولِ اللهِ - ﷺ - أَرْسِلْنِي إِلَى بَيْتِ أَبِي. فَأَرْسَلَ مَعِي الْغُلَامَ، فَدَخَلْتُ","vol":"23","page":53},{"text":"الدَّارَ فَوَجَدْتُ أُمَّ رُومَانَ فِي السُّفْلِ وَأَبَا بَكْرٍ فَوْقَ الْبَيْتِ يَقْرَأُ. فَقَالَتْ أُمِّي: مَا جَاءَ بِكِ يَا بُنَيَّةُ فَأَخْبَرْتُهَا وَذَكَرْتُ لَهَا الْحَدِيثَ، وَإِذَا هُوَ لَمْ يَبْلُغْ مِنْهَا مِثْلَ مَا بَلَغَ مِنِّي، فَقَالَتْ: يَا بُنَيَّةُ خَفِّضِى عَلَيْكِ الشَّأْنَ، فَإِنَّهُ وَاللهِ، لَقَلَّمَا كَانَتِ امْرَأَةٌ حَسْنَاءُ عِنْدَ رَجُلٍ يُحِبُّهَا، لَهَا ضَرَائِرُ، إِلاَّ حَسَدْنَهَا وَقِيلَ فِيهَا. وَإِذَا هُوَ لَمْ يَبْلُغْ مِنْهَا مَا بَلَغَ مِنِّي، قُلْتُ: وَقَدْ عَلِمَ بِهِ أَبِي؟ قَالَتْ: نَعَمْ. قُلْتُ وَرَسُولُ اللهِ - ﷺ -؟ قَالَتْ: نَعَمْ وَرَسُولُ اللهِ - ﷺ - وَاسْتَعْبَرْتُ وَبَكَيْتُ، فَسَمِعَ أَبُو بَكْرٍ صَوْتِي وَهْوَ فَوْقَ الْبَيْتِ يَقْرَأُ، فَنَزَلَ فَقَالَ لأُمِّي: مَا شَأْنُهَا؟ قَالَتْ: بَلَغَهَا الَّذِي ذُكِرَ مِنْ شَأْنِهَا. فَفَاضَتْ عَيْنَاهُ، قَالَ: أَقْسَمْتُ عَلَيْكِ أَيْ بُنَيَّةُ إِلاَّ رَجَعْتِ إِلَى بَيْتِكِ. فَرَجَعْتُ وَلَقَدْ جَاءَ رَسُولُ اللهِ - ﷺ - بَيْتِي، فَسَأَلَ عَنِّي خَادِمَتِي فَقَالَتْ: لَا وَاللهِ مَا عَلِمْتُ عَلَيْهَا عَيْبًا إِلاَّ أَنَّهَا كَانَتْ تَرْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَتَأْكُلَ خَمِيرَهَا أَوْ عَجِينَهَا. وَانْتَهَرَهَا بَعْضُ أَصْحَابِهِ فَقَالَ: اصْدُقِي رَسُولَ اللهِ - ﷺ - حَتَّى أَسْقَطُوا لَهَا بِهِ، فَقَالَتْ: سُبْحَانَ اللهِ، وَاللهِ مَا عَلِمْتُ عَلَيْهَا إِلاَّ مَا يَعْلَمُ الصَّائِغُ عَلَى تِبْرِ الذَّهَبِ الأَحْمَرِ. وَبَلَغَ الأَمْرُ إِلَى ذَلِكَ الرَّجُلِ الَّذِي قِيلَ لَهُ، فَقَالَ: سُبْحَانَ اللهِ! وَاللهِ مَا كَشَفْتُ كَنَفَ أُنْثَى قَطُّ. قَالَتْ عَائِشَةُ: فَقُتِلَ شَهِيدًا فِي سَبِيلِ اللهِ. قَالَتْ: وَأَصْبَحَ أَبَوَايَ عِنْدِي، فَلَمْ يَزَالَا حَتَّى دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - وَقَدْ صَلَّى الْعَصْرَ، ثُمَّ دَخَلَ وَقَدِ اكْتَنَفَنِي أَبَوَايَ عَنْ يَمِينِي وَعَنْ شِمَالِي، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: «أَمَّا بَعْدُ يَا عَائِشَةُ، إِنْ كُنْتِ قَارَفْتِ سُوءًا أَوْ ظَلَمْتِ، فَتُوبِي إِلَى اللهِ، فَإِنَّ اللهَ يَقْبَلُ التَّوْبَةَ مِنْ عِبَادِهِ». قَالَتْ: وَقَدْ جَاءَتِ امْرَأَةٌ مِنَ الأَنْصَارِ فَهْيَ جَالِسَةٌ بِالْبَابِ فَقُلْتُ: أَلَا تَسْتَحِي مِنْ هَذِهِ الْمَرْأَةِ أَنْ تَذْكُرَ شَيْئًا. فَوَعَظَ رَسُولُ اللهِ - ﷺ - فَالْتَفَتُّ إِلَى أَبِي فَقُلْتُ: أَجِبْهُ. قَالَ: فَمَاذَا أَقُولُ؟ فَالْتَفَتُّ إِلَى أُمِّي فَقُلْتُ: أَجِيبِيهِ. فَقَالَتْ: أَقُولُ مَاذَا؟ فَلَمَّا لَمْ يُجِيبَاهُ تَشَهَّدْتُ فَحَمِدْتُ اللهَ وَأَثْنَيْتُ عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قُلْتُ: أَمَّا بَعْدُ فَوَاللهِ لَئِنْ قُلْتُ لَكُمْ إِنِّي لَمْ أَفْعَلْ. وَاللهُ -﷿- يَشْهَدُ إِنِّي لَصَادِقَةٌ، مَا ذَاكَ بِنَافِعِي عِنْدَكُمْ، لَقَدْ تَكَلَّمْتُمْ بِهِ وَأُشْرِبَتْهُ قُلُوبُكُمْ، وَإِنْ قُلْتُ إِنِّي فَعَلْتُ. وَاللهُ يَعْلَمُ أَنِّي لَمْ أَفْعَلْ، لَتَقُولُنَّ قَدْ بَاءَتْ بِهِ عَلَى نَفْسِهَا، وَإِنِّي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا -وَالْتَمَسْتُ اسْمَ يَعْقُوبَ فَلَمْ أَقْدِرْ عَلَيْهِ- إِلاَّ أَبَا","vol":"23","page":54},{"text":"يُوسُفَ حِينَ قَالَ ﴿فَصَبْرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ [يوسف: ١٨] وَأُنْزِلَ عَلَى رَسُولِ اللهِ - ﷺ - مِنْ سَاعَتِهِ فَسَكَتْنَا، فَرُفِعَ عَنْهُ، وَإِنِّي لأَتَبَيَّنُ السُّرُورَ فِي وَجْهِهِ، وَهْوَ يَمْسَحُ جَبِينَهُ وَيَقُولُ: «أَبْشِرِي يَا عَائِشَةُ، فَقَدْ أَنْزَلَ اللهُ بَرَاءَتَكِ». قَالَتْ: وَكُنْتُ أَشَدَّ مَا كُنْتُ غَضَبًا فَقَالَ لِي أَبَوَايَ: قُومِي إِلَيْهِ. فَقُلْتُ: وَاللهِ لَا أَقُومُ إِلَيْهِ، وَلَا أَحْمَدُهُ وَلَا أَحْمَدُكُمَا، وَلَكِنْ أَحْمَدُ اللهَ الَّذِي أَنْزَلَ بَرَاءَتِي، لَقَدْ سَمِعْتُمُوهُ، فَمَا أَنْكَرْتُمُوهُ وَلَا غَيَّرْتُمُوهُ، وَكَانَتْ عَائِشَةُ تَقُولُ: أَمَّا زَيْنَبُ ابْنَةُ جَحْشٍ فَعَصَمَهَا اللهُ بِدِينِهَا، فَلَمْ تَقُلْ إِلاَّ خَيْرًا، وَأَمَّا أُخْتُهَا حَمْنَةُ فَهَلَكَتْ فِيمَنْ هَلَكَ، وَكَانَ الَّذِي يَتَكَلَّمُ فِيهِ مِسْطَحٌ وَحَسَّانُ بْنُ ثَابِتٍ وَالْمُنَافِقُ عَبْدُ اللهِ بْنُ أُبَيٍّ، وَهْوَ الَّذِي كَانَ يَسْتَوْشِيهِ وَيَجْمَعُهُ، وَهْوَ الَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ هُوَ وَحَمْنَةُ. قَالَتْ: فَحَلَفَ أَبُو بَكْرٍ أَنْ لَا يَنْفَعَ مِسْطَحًا بِنَافِعَةٍ أَبَدًا، فَأَنْزَلَ اللهُ -﷿- ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ﴾ [النور: ٢٢] إِلَى آخِرِ الآيَةِ يَعْنِي أَبَا بَكْرٍ ﴿وَالسَّعَةِ أَنْ يُؤْتُوا أُولِى الْقُرْبَى وَالْمَسَاكِينَ﴾ [النور: ٢٢]-يَعْنِي مِسْطَحًا- إِلَى قَوْلِهِ ﴿أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ وَاللهُ غَفُورٌ رَحِيمٌ﴾ [النور: ٢٢] حَتَّى قَالَ أَبُو بَكْرٍ: بَلَى، وَاللهِ يَا رَبَّنَا إِنَّا لَنُحِبُّ أَنْ تَغْفِرَ لَنَا، وَعَادَ لَهُ بِمَا كَانَ يَصْنَعُ. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح: ٨/ ٤٨٧]\nوقال أبو أسامة: عن هشام بن عروة: أخبرني أبي عن عائشة ﵂، قالت: لما ذكر من شأني الذي ذكر .. بطوله. أسنده مسلم (^١) عن أبي بكر بن أبي شيبة وأبي كريب، عن أبي أسامة به (^٢).\nخاتمة:\nقال هشام بن عمار: سمعت مالكًا يقول: من سب أبا بكر وعمر أُدِّب، ومن سب عائشة قتل؛ لأن الله تعالى يقول: ﴿يَعِظُكُمُ اللهُ أَنْ\n_________\n(^١) في هامش الأصل: والترمذي في التفسير عن محمود بن غيلان، عن أبي أسامة به، وقال: حسن صحيح غريب من حديث هشام.\nقلت (المحقق): انظر الترمذي (٣١٨٠).\n(^٢) مسلم (٢٧٧٠/ ٥٨) كتاب: التوبة، باب: في حديث الإفك وقبول توبة القاذف.","vol":"23","page":55},{"text":"تَعُودُوا لِمِثْلِهِ أَبَدًا إِنْ كُنْتُمْ مُؤْمِنِينَ (١٧)﴾ [النور: ١٧] فمن سبها فقد خالف القرآن وقتل، ومن سبها بما برأها الله منه فهو مكذب لله، ومن كذب الله فهو كافر (^١).\nوعند الشافعي من سبها أدب، حكاه ابن العربي عنه (^٢).\nوقال القاضي حسين في \"اختلاف نية الإمام والمأموم\": إذا سب الشيخين أو الحسن أو الحسين هل يكفر؟ فيه وجهان (^٣).\nقوله: (\"وَأيْمُ اللهِ\") اختلف في ألفه، هل هي ألف وصل أو قطع.\nوقوله: (فقام سعد بن عبادة فقال: ائذن لي يا رسول الله بضرب أعناقهم) هو وهم من أبي أسامة أو من هشام، وصوابه: سعد بن معاذ كما نبه عليه الدمياطي.\nوكذا قال ابن التين: هذا ليس بصحيح.\nوالأحاديث كلها: سعد بن معاذ، والذي عارضه سعد بن عبادة. كذا ذكره قريبًا، وكذا أسلفه في الشهادات (^٤)، وقد أسلفنا هناك أن ابن حزم وغيره وهَّى رواية سعد بن معاذ فراجعه. وأم حسان بن ثابت اسمها الفريعة بفاء وعين مهملة.\nوقولها: (فوعكت) الوعك: الحمى. وزاد هنا: (فأرسل معي الغلام، فدخلت الدار، فوجدت أم رومان في السفل، وأبا بكر فوق البيت يقرأ، فقالت أمي: ما جاء بك يا بنية؟).\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٢٠٦.\n(^٢) \"أحكام القرآن\" ٣/ ١٣٥٦.\n(^٣) انظر: \"فتاوى السبكي\" ٢/ ٥٧٥.\n(^٤) سلف برقم (٢٦٦١) باب: تعديل النساء: بعضهم بعضًا.","vol":"23","page":56},{"text":"قال الداودي: وفي قولها: (فإذا هو لم يبلغ منها مثل ما بلغ مني) معان، أمَّا أحدها: فإن أم رومان أمها قد مارست من الرزايا ما هون عليها ذلك (^١).\nوالخادم هي بريرة، وفيه دلالة على إطلاقه على من عتقت. وقولها: (وقد اكتنفني أبواي) أي: أحاطا بي.\n_________\n(^١) الرزايا: المصائب \"الصحاح\" ١/ ٥٣ ولعله يقصد أنها قابلت من المصاعب والمصائب مما جعلها أكثر تجلدًا.","vol":"23","page":57},{"text":"<span data-type='title' id=toc-2792>١٢ - [باب] قوله: ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾</span>\n٤٧٥٨ - وَقَالَ أَحْمَدُ بْنُ شَبِيبٍ: حَدَّثَنَا أَبِي، عَنْ يُونُسَ قَالَ ابْنُ شِهَابٍ: عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: يَرْحَمُ اللهُ نِسَاءَ الْمُهَاجِرَاتِ الأُوَلَ، لَمَّا أَنْزَلَ اللهُ ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ [النور:٣١] شَقَّقْنَ مُرُوطَهُنَّ فَاخْتَمَرْنَ بِهِ. [٤٧٥٩ - فتح: ٨/ ٤٨٩]\n\n٤٧٥٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنِ الْحَسَنِ بْنِ مُسْلِمٍ، عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ أَنَّ عَائِشَةَ - ﵂ - كَانَتْ تَقُولُ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ [النور:٣١] أَخَذْنَ أُزْرَهُنَّ فَشَقَّقْنَهَا مِنْ قِبَلِ الْحَوَاشِي فَاخْتَمَرْنَ بِهَا. [انظر: ٤٧٥٨ - فتح: ٨/ ٤٨٩]\nوقال أَحْمَدُ بْنُ شَبِيبٍ: ثَنَا أَبِي، عَنْ يُونُسَ، عن ابن شِهَابٍ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: يَرْحَمُ اللهُ نِسَاءَ المُهَاجَرَاتِ الأُوَلَ\"، لَمَّا أَنْزَلَ اللهُ تعالى: ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ [النور: ٣١] شَقَّقْنَ مُرُوطَهُنَ فَاخْتَمَرْنَ بها. هذا أسنده ابن المنذر، عن محمد بن علي بن زيد الصائغ، عن أحمد به. ولشبيب نسخة عن يونس، عن الزهري.\nوالخمار: ما غطى به الرأس كالعمامة للرجل، والجيوب: الصدور، والنحور. والمروط: أكسية معلمة تكون من خز، وتكون من صوف. قيل: إن النساء: كن يلبسن الدرع وله جيب مثل جيب الدراعة، فتكون المرأة مكشوفة الصدر والنحر إذا لبسته، فأمرت بستر ذلك.\nوفيه دلالة على أن صدر المرأة الحرة ونحرها عورة، ولا يجوز للأجنبي النظر إليهما منها.","vol":"23","page":58},{"text":"ثم أسند البخاري من حديث صَفِيَّةَ بِنْتِ شَيْبَةَ أَنَّ عَائِشَةَ ﵂ كَانَتْ تَقُولُ: لَمَّا نَزَلَتْ هذِه الآيَةُ ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ [النور: ٣١] أَخَذْنَ أُزْرَهُنَ، فَشَقَّقْنَهَا مِنْ قِبَلِ الحَوَاشِي، فَاخْتَمَرْنَ بِهَا. وقد بيناه.\nوالأزر: المآزر، وضرب الخمار على الجيب أن تغطي المرأة رأسها وترمي الخمار من الجانب الأيمن على العاتق الأيسر، وهو التقنع، فالخمار المجزئ ما يغطي الرأس والعنق والصدر والعاتقين.","vol":"23","page":59},{"text":"<span data-type='title' id=toc-2793>(٢٥) ومن سورة الفُرْقَانِ</span>\nقَالَ ابن عَبَّاسٍ: ﴿هَبَاءً مَنْثُورًا﴾: مَا تَسْفِي بِهِ الرِّيحُ. ﴿مَدَّ ألظِّلَّ﴾: مَا بَيْنَ طُلُوعِ الفَجْرِ إلى طُلُوعِ الشَّمْسِ. ﴿سَاكِنًا﴾: دَائِمًا. ﴿عَلَيْهِ دَلِيلًا﴾ طُلُوعُ الشَّمْسِ. ﴿خِلْفَةً﴾: مَنْ فَاتَهُ مِنَ اللَّيْلِ عَمَلٌ أَدْرَكَهُ بِالنَّهَارِ، أَوْ فَاتَهُ بِالنَّهَارِ أَدْرَكَهُ بِاللَّيْلِ. وَقَالَ الحَسَنُ: ﴿هَبْ لَنَا مِنْ أَزْوَاجِنَا﴾: فِي طَاعَةِ اللهِ، وَمَا شَيْءٌ أَقَرَّ لِعَيْنِ المُؤْمِنِ أَنْ يَرى حَبِيبَهُ فِي طَاعَةِ اللهِ. وَقَالَ ابن عَبَّاسٍ: ﴿ثُبُورًا﴾: وَيْلًا. وَقَالَ غَيْرُهُ السَّعِيرُ مُذَكَّرٌ، وَالتَّسَعُّرُ وَالاِضْطِرَامُ: التَّوَقُّدُ الشَّدِيدُ. ﴿تُمْلَى عَلَيْهِ﴾: تُقْرَأُ عَلَيْهِ، مِنْ أَمْلَيْتُ وَأَمْلَلْتُ، الرَّسُّ: المَعْدِنُ، جَمْعُهُ: رِسَاسٌ. ﴿مَا يَعْبَأُ﴾ يُقَالُ: مَا عَبَأْتُ بِهِ شَيْئًا: لَا يُعْتَدُّ بِهِ. ﴿غَرَامًا﴾: هَلَاكًا. وَقَالَ مُجَاهِدٌ: ﴿وَعَتَوْا﴾: طَغَوْا. وَقَالَ ابن عُيَيْنَةَ: ﴿عَاتِيَةٍ﴾ عَتَتْ عَنِ الخُزَّانِ.\nمكية، وقيل: إلا ﴿إِلَّا مَنْ تَابَ وَآمَنَ﴾ [الفرقان: ٧٠] وقيل: إلا ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ [الفرقان: ٦٨].\nوقال الضحاك: هي مدنية، وفيها آيات مكيات، من أولها إلى قوله: ﴿وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا﴾ [الفرقان: ٣] (^١).\n(ص) (قَالَ ابن عَبَّاسٍ: ﴿هَبَاءً مَنْثُورًا﴾: مَا تَسْفِي بِهِ الرِّيحُ).\n_________\n(^١) انظر: \"تفسير القرطبي\" ١٣/ ١.","vol":"23","page":60},{"text":"أسنده ابن المنذر من حديث عطاء عنه، بزيادة: وتبثه (^١).\nوقال غيره: إنه شعاع الشمس الذي يدخل من الكوة (^٢)، وهباءً جمع هباءة، ويقال لما تطاير من تحت سنابك الخيل: هباء منبث.\n(ص) (﴿مَدَّ الظِّلَّ﴾ مَا بَيْنَ طُلُوعِ الفَجْرِ إِلَى طُلُوعِ الشَّمْسِ) أي: هو ظل لا شمس معه.\n(ص) (﴿سَاكِنًا﴾: دَائِمًا. ﴿عَلَيْهِ﴾)، لا يزول ولا تنسخه الشمس،\nومعنى ﴿سَاكِنًا﴾: مقيمًا، كما يقال: فلان ساكن بحي كذا، إذا أقام به.\n(ص) (﴿دَلِيلًا﴾: طُلُوعُ الشَّمْسِ)، وهو قول ابن عباس (^٣): تدل الشمس على الظل، يعني: لولا الشمس ما عرف الظل، ولولا النور ما عرفت الظلمة، فبضدها تتبين الأشياء.\n(ص) (مَنْ فَاتَهُ باللَّيْلِ عَمَلٌ أَدْرَكَهُ بِالنَّهَارِ، أَوْ فَاتَهُ بِالنَّهَارِ أَدْرَكَهُ بِاللَّيْلِ) هو قول الحسن (^٤)، وقال مجاهد: يخلف هذا هذا (^٥)، وقيل: ﴿خِلْفَةً﴾: مختلفين (^٦)، كقوله تعالى: ﴿وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ﴾ [البقرة: ١٦٤].\n(ص) (وَقَالَ الحَسَنُ ﴿هَبْ لَنَا مِنْ أَزْوَاجِنَا﴾ فِي طَاعَةِ اللهِ، وَمَا شَيء أَقَرَّ لِعَيْنِ المُؤْمِنِ من أَنْ يَرى حَبِيبَهُ فِي طَاعَةِ اللهِ). هذا أسنده عنه ابن المنذر من حديث جرير عنه، وقال: يرى والده أو ولده أو حميمه (^٧).\n_________\n(^١) رواه الطبري ٩/ ٣٨١ (٢٦٣٣١) من طريق ابن جريج، عن عطاء، به.\n(^٢) رواه الطبري ٩/ ٣٨١ (٢٦٣٢٨) عن مجاهد.\n(^٣) رواه الطبري ٩/ ٣٩٥ (٢٦٤٠٣).\n(^٤) رواه الطبري ٩/ ٤٠٥ (٢٦٤٥٢).\n(^٥) رواه الطبري ٩/ ٤٠٦ (٢٦٤٥٦).\n(^٦) رواه الطبري ٩/ ٤٠٦ (٢٦٤٥٧) عن ابن زيد.\n(^٧) رواه الطبري بنحوه ٩/ ٤٢٤ (٢٦٥٥٤).","vol":"23","page":61},{"text":"(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿ثُبُوَرًا﴾: وَيْلًا) أسنده أيضًا من حديث علي عنه (^١).\n(ص) (وَقَالَ غَيْر: السَّعِيرُ يذكر، وَالتَّسَعُّرُ وَالاِضْطِرَامُ: التَّوَقُّدُ الشَّدِيدُ) قلت: أي: نار تلظى، تراهم من مسيرة مائة عام، قاله قتادة وغيره.\n(ص) (﴿تُمْلَى عَلَيْهِ﴾: تُقْرَأُ عَلَيْهِ، مِنْ أَمْلَيْتُ عليه وَأَمْلَلْتُ) أي: يحفظها لا ليكتبها؛ لأنه لم يكن كاتبًا.\n(ص) (الرَّسُّ: المَعْدِنُ، جَمْعُهُ رِسَاسٌ) وقال مجاهد: كانوا على بئر لهم، يقال له: الرس، فنسبوا إليها (^٢). وقيل: قتلوا نبيهم رَسُّوه في البئر. أي: دسوه فيها. والرس لغة: كل بئر غير مطوية.\nوقال قتادة: أصحاب الأيكة وأصحاب الرس: أمتان أرسل إليهما شعيب فعذبوا بعذابين\nوقال السدي: هو بئر بأنطاكية، قتلوا فيها حبيب (^٣) النجار فنسبوا إليها، وهو قول ابن عباس في رواية عكرمة، قال: سألت كعبًا عن أصحاب الرس فقال: هم الذين قتلوا صاحب ياسين القائل لهم: ﴿يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ﴾ [يس: ٢٠] ورسوه في بئر لهم يقال له: الرس، أي: دسوه فيها كما سلف (^٤).\n(ص) (﴿غَرَامًا﴾: هَلَاكًا)، أراد: دائمًا ملازمًا.\n_________\n(^١) رواه الطبري ٩/ ٣٧٠ (٢٦٢٩١).\n(^٢) رواه الطبري ٩/ ٣٩٠ (٢٦٣٨٠).\n(^٣) عليها في الأصل: كذا.\n(^٤) رواه الطبري عن عكرمة بنحوه ٩/ ٣٩٠ (٢٦٣٧٧، ٢٦٣٧٨).","vol":"23","page":62},{"text":"(ص) (﴿مَا يَعْبَأُ﴾ يُقَالُ مَا عَبَأْتُ بهِ شَيْئًا: لم يُعْتَدُّ بِهِ)، أي: فوجوده وعدمه عندي سواء، وهذا قول أَبي عبيدة (^١)، وقال الزجاج: تأويله: أي وزن يكون لكم عنده (^٢)، قال مجاهد: ما يفعل بكم (^٣)، وأصل العبء: الثقل.\n(ص) (وَقَالَ ابن عُيَيْنَةَ: ﴿عَاتِيَةٍ﴾: عَتَتْ على الخُزَّانِ). هذا موجود في \"تفسيره\".\n(ص) (﴿لِزَامًا﴾: هلكة) أي: فلا يعطون التوبة، واللزام يوم بدر؛ كما سيأتي، والمعنى: أنهم قتلوا ببدر، واتصل به عذاب الآخرة لازمًا لهم، فلحقهم الوعيد الذي ذكره الله ببدر.\n_________\n(^١) \"مجاز القرآن\" ٢/ ٨٢.\n(^٢) \"معاني القرآن\" للزجاج ٥/ ٥٦.\n(^٣) \"تفسير مجاهد\" ٢/ ٤٥٧، ورواه أيضًا الطبري ٩/ ٤٢٧ (٢٦٥٦٧).","vol":"23","page":63},{"text":"<span data-type='title' id=toc-2794>١ - [باب] قَوْلِهِ: ﴿الَّذِينَ يُحْشَرُونَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ أُولَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا (٣٤)﴾ [الفرقان: ٣٤]\n٤٧٦٠ </span>- حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ الْبَغْدَادِيُّ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ -. أَنَّ رَجُلًا قَالَ: يَا نَبِيَّ اللهِ، يُحْشَرُ الْكَافِرُ عَلَى وَجْهِهِ يَوْمَ الْقِيَامَةِ؟ قَالَ: «أَلَيْسَ الَّذِي أَمْشَاهُ عَلَى الرِّجْلَيْنِ فِي الدُّنْيَا قَادِرًا عَلَى أَنْ يُمْشِيَهُ عَلَى وَجْهِهِ يَوْمَ الْقِيَامَةِ؟!». قَالَ قَتَادَةُ: بَلَى وَعِزَّةِ رَبِّنَا. [٦٥٢٣ - مسلم: ٢٨٠٦ - فتح: ٨/ ٤٩٢]\nذكر فيه حديث قَتَادَةَ، ثنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ رَجُلًا قَالَ: يَا رسول اللهِ، يُحْشَرُ الكَافِرُ على وَجْهِهِ يَوْمَ القِيَامَةِ؟ قَالَ: \"أليْسَ الذِي أَمْشَاهُ عَلَى الرِّجْلَيْنِ فِي الدُّنْيَا قَادِرًا على أَنْ يُمْشِيَهُ على وَجْهِهِ يَوْمَ القِيَامَةِ؟! \". قَالَ قَتَادَةُ: بَلَى وَعِزَّةِ رَبِّنَا.\nويأتي في الرقاق (^١)، وقد أخرجه مسلم أيضًا، وهذا فيما روي أنه عارضه لما قال - ﵇ -: \"يحشر الناس على ثلاث طرائق: ركبانًا ومشاة وعلى وجوههم\" (^٢).\n_________\n(^١) سيأتي برقم (٦٥٢٣).\n(^٢) رواه الترمذي (٣١٤٢) من حديث أبي هريرة.","vol":"23","page":64},{"text":"<span data-type='title' id=toc-2795>٢ - [باب] قَوْلِهِ: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ [وَلَا يَقْتُلُونَ النَّفْسَ﴾] الآية [الفرقان: ٦٨]</span>\n﴿يَلْقَ أَثَامًا﴾: العقوبة\n\n٤٧٦١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي مَنْصُورٌ وَسُلَيْمَانُ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَيْسَرَةَ، عَنْ عَبْدِ اللهِ. قَالَ وَحَدَّثَنِي وَاصِلٌ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: سَأَلْتُ -أَوْ سُئِلَ رَسُولُ اللهِ - ﷺ - أَيُّ الذَّنْبِ عِنْدَ اللهِ أَكْبَرُ؟ قَالَ: «أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهْوَ خَلَقَكَ». قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: «ثُمَّ أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ. قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: «أَنْ تُزَانِيَ بِحَلِيلَةِ جَارِكَ». قَالَ: وَنَزَلَتْ هَذِهِ الآيَةُ تَصْدِيقًا لِقَوْلِ رَسُولِ اللهِ - ﷺ - ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ وَلَا يَزْنُونَ﴾ [الفرقان: ٦٨].\n\n٤٧٦٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي الْقَاسِمُ بْنُ أَبِي بَزَّةَ أَنَّهُ سَأَلَ سَعِيدَ بْنَ جُبَيْرٍ هَلْ لِمَنْ قَتَلَ مُؤْمِنًا مُتَعَمِّدًا مِنْ تَوْبَةٍ فَقَرَأْتُ عَلَيْهِ ﴿وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ﴾ [الفرقان: ٦٨]. فَقَالَ سَعِيدٌ: قَرَأْتُهَا عَلَى ابْنِ عَبَّاسٍ كَمَا قَرَأْتَهَا عَلَيَّ. فَقَالَ: هَذِهِ مَكِّيَّةٌ نَسَخَتْهَا آيَةٌ مَدَنِيَّةٌ، الَّتِي فِي سُورَةِ النِّسَاءِ. [انظر: ٣٨٥٥ - مسلم: ٣٠٢٣ - فتح: ٨/ ٤٩٢]\n\n٤٧٦٣ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الْمُغِيرَةِ بْنِ النُّعْمَانِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ اخْتَلَفَ أَهْلُ الْكُوفَةِ فِي قَتْلِ الْمُؤْمِنِ، فَرَحَلْتُ فِيهِ إِلَى ابْنِ عَبَّاسٍ، فَقَالَ: نَزَلَتْ فِي آخِرِ مَا نَزَلَ وَلَمْ يَنْسَخْهَا شَيْءٌ. [انظر: ٣٨٥٥ - مسلم: ٣٠٢٣ - فتح: ٨/ ٤٩٣]\n\n٤٧٦٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مَنْصُورٌ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ - ﵄ - عَنْ قَوْلِهِ تَعَالَى: ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾ [النساء: ٩٣] قَالَ: لَا تَوْبَةَ لَهُ. وَعَنْ قَوْلِهِ جَلَّ ذِكْرُهُ ﴿لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ قَالَ","vol":"23","page":65},{"text":"كَانَتْ هَذِهِ فِي الجَاهِلِيَّةِ. [انظر: ٣٨٥٥ - مسلم: ٣٠٢٣ - فتح: ٨/ ٤٩٣]\n﴿أَثَامًا﴾: العقوبة: أي: والجزاء لما فعل، قال الفراء: أثمه الله يأثمه آثامًا إذا جازاه جزاء الإثم (^١). قال المفسرون: أثام: واد في جهنم من دم وقيح (^٢).\nثم ساق حديث سُفْيَانَ، عن مَنْصُور وَسُلَيْمَانَ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَيْسَرَةَ -واسمه عمرو بن شرحبيل الهمداني الكوفي، كان إذا أخذ عطاءه تصدق به، ثم يجده سواء، قال: وسببه أني لا أشترطه على ربي، مات قبل أبي جحيفة- عَنْ عَبْدِ اللهِ. قَالَ وَحَدَّثَنِي وَاصِلٌ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: سَأَلْتُ -أَوْ سُئِلَ رَسُولُ اللهِ - ﷺ - أَيُّ الذَنْبِ عِنْدَ اللهِ أَكْبَرُ؟ قَالَ: \"أَنْ تَجْعَلَ لله نِدًّا وَهْوَ خَلَقَكَ\". قُلْتُ: ثمَّ أَيٌّ؟ قَالَ: \"ثُمَّ أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ\". قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: \"أَنْ تُزَانِيَ حَلِيلَة جَارِكَ\". قَالَ: وَنَزَلَتْ هذِه الآيَةُ تَصْدِيقًا لِقَوْلِ رَسُولِ اللهِ - ﷺ - ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ﴾ إلى قوله: ﴿وَلَا يَزْنُونَ﴾ [الفرقان: ٦٨].\nهذا الحديث سلف في أوائل تفسير البقرة عن عثمان بن أبي شيبة ثنا جرير، عن منصور، عن أبي وائل، عن عمرو بن شرحبيل، عن عبد الله: سألت النبي - ﷺ -، فذكره مختصرًا وقال: (أعظم) بدل: (أكبر) (^٣).\nوالقائل قال: وحدثني واصل هو سفيان -وهو الثوري- قال الدارقطني.\n_________\n(^١) لم أجده في \"معاني القرآن\" للفراء، عند كلامه على هذِه الآية، وذكره الواحدي\nعنه في \"البسيط\" ١٦/ ٦١٤.\n(^٢) انظر: \"تفسير الطبري\" ٩/ ٦٨.\n(^٣) سلف برقم (٤٤٧٧) كتاب: التفسير.","vol":"23","page":66},{"text":"ورواه أبو معاوية وأبو شهاب الحناط وشيبان بن عبد الرحمن عن الأعمش، عن أبي وائل، عن عبد الله، ورواه ابن مهدي عن الثوري، عن واصل، عن أبي وائل، عن أبي ميسرة، عن عبد الله، ووهم هو على سفيان ذلك، ورواه مهدي، عن واصل، عن أبي وائل، عن أبي ميسرة، عن عبد الله ومحمد بن كثير، فجمعا بين واصل والأعمش ومنصور، عن أبي وائل، عن أبي ميسرة، فيشبه أن يكون الثوري جمع بينهم لابن مهدي ومحمد فجعل إسنادهم واحدًا ولم يذكر بينهم خلافًا وحمل حديث واصل على حديث سليمان ومنصور، وفصل بعضهم فجعل حديث واصل عن أبي وائل عن عبد الله وهو الصواب؛ لأن شعبة ومهدي بن ميمون روياه عن واصل عن أبي وائل عن عبد الله، كما رواه يحيى عن الثوري (^١).\nوتفرد يحيى عنه، عن واصل عن أبي وائل، عن عبد الله من غير ذكر أبي ميسرة، وأنكرها ابن مهدي، ورواه عبد الوهاب الثقفي، عن الثوري، عن الأعمش، عن زيد بن وهب، عن عبد الله. ورواه النسائي عن عبدة [بن] (^٢) عبد الله، عن يزيد، عن شعبة، عن عاصم، عن أبي وائل، عن عبد الله (^٣).\nورواه الحاكم في \"مستدركه\" من حديث إسماعيل بن أبي خالد عن أبي داود السبيعي، عن أنس. ومن طريق إسماعيل أيضًا قال: أخبرني\n_________\n(^١) \"علل الدارقطني\" ٥/ ٢٢١ - ٢٢٣.\n(^٢) في الأصل: (عن) والمثبت هو الصواب.\n(^٣) النسائي ٧/ ٩٠ وقال: هذا خطأ، والصواب الذي قبله [يعني: طريق سفيان، عن واصل، عن أبي وائل] وحديث يزيد هذا خطأ، إنما هو واصل، والله تعالى أعلم. اهـ.","vol":"23","page":67},{"text":"من سمع أنس بن مالك، فذكره، ثم قال: هذا حديث صحيح الإسناد إذا جمع بين الإسنادين (^١).\nفصل:\nثم ذكر البخاري بعده حديث القَاسِم بْنِ أَبِي بَزَّةَ أَنَّهُ سَأَل سَعِيدَ بْنَ جُبَيْرٍ هَلْ لِمَنْ قَتَلَ مُؤْمِنًا مُتَعَمِّدًا مِنْ تَوْبَةٍ؟ فَقَرَأْتُ عَلَيْهِ: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ﴾ [الفرقان: ٦٨]. فَقَال سعِيدٌ: قَرَأْتُهَا عَلَى ابن عَبَّاسٍ كَمَا قَرَأْتَهَا عَلَيَّ. فَقَالَ: هذِه مَكّيَّة نَسَخَتْهَا آيَة مَدَنِيَّةٌ، التِي فِي سُورَةِ النِّسَاءِ.\nثم ساق حديث سَعِيدِ بْنِ جُبَيْرٍ قَال اخْتَلَفَ أَهْلُ الكُوفَةِ فِي قَتْلِ المُؤْمِنِ، فَرَحَلْتُ إِلَى ابن عَبَّاسٍ ﵄، فَقَالَ: نَزَلَتْ فِي آخِرِ مَا نَزَلَ وَلَمْ يَنْسَخْهَا شَيْءٌ.\nوقد سلف هذا في النساء (^٢).\nثم ساق عن سعيد أيضًا: سألت ابن عباس عن قوله: ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾. قال: لا توبة له. وعن قوله: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ كانت هذِه في الجاهلية، وقد سلف الكلام على ذلك واضحًا.\n_________\n(^١) لم أجده هكذا، وإنما الذي رواه الحاكم بهذا الإسناد هو حديث أنس السالف في الباب قبله، انظر: \"المستدرك\" ٢/ ٤٠٢.\n(^٢) سلف برقم (٤٥٩٠) كتاب: التفسير، باب: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾.","vol":"23","page":68},{"text":"<span data-type='title' id=toc-2796>٣ - [باب] قَوْلِهِ: ﴿يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا (٦٩)﴾</span>\n٤٧٦٥ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ قَالَ ابْنُ أَبْزَى سُئلِ ابْنَ عَبَّاسٍ عَنْ قَوْلِهِ تَعَالَى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ [النساء: ٩٣] وَقَوْلِهِ: ﴿وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ﴾ [الفرقان: ٦٨] حَتَّى بَلَغَ ﴿إِلاَّ مَنْ تَابَ﴾ [الفرقان: ٧٠] فَسَأَلْتُهُ، فَقَالَ: لَمَّا نَزَلَتْ قَالَ أَهْلُ مَكَّةَ: فَقَدْ عَدَلْنَا بِاللهِ وَقَتَلْنَا النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ وَأَتَيْنَا الْفَوَاحِشَ، فَأَنْزَلَ اللهُ: ﴿إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا﴾ إِلَى قَوْلِهِ ﴿غَفُورًا رَحِيمًا﴾ [الفرقان: ٧٠].\nذكر فيه حديث مَنْصُورٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قَالَ: ابن أَبْزى سُئل ابن عَبَّاسِ ﵄ عَنْ قَوْلِهِ تَعَالَى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾. وقوله: ﴿وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ﴾ حتى بلغ ﴿إِلَّا مَنْ تَابَ﴾ فسألته فقال: لما نزلت قال أهل مكة: فقد عدلنا بالله وقلنا النفس التي حرم الله وأتينا الفواحش فأنزل الله ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا﴾ إلى قوله: ﴿غَفُورًا رَحِيمًا﴾.","vol":"23","page":69},{"text":"<span data-type='title' id=toc-2797>٤ - [باب] قوله: ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا﴾ الآية [الفرقان: ٧٠]</span>\n٤٧٦٦ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا أَبِي، عَنْ شُعْبَةَ، عَنْ مَنْصُورٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: أَمَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبْزَى أَنْ أَسْأَلَ ابْنَ عَبَّاسٍ عَنْ هَاتَيْنِ الآيَتَيْنِ ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ [النساء: ٩٣]. فَسَأَلْتُهُ، فَقَالَ: لَمْ يَنْسَخْهَا شَيْءٌ. وَعَنْ: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ [الفرقان: ٦٨] قَالَ: نَزَلَتْ فِي أَهْلِ الشِّرْكِ. [انظر: ٣٨٥٥ - مسلم: ٣٠٢٣ - فتح: ٨/ ٤٩٥]\nذكر فيه الأثر المذكور عن مَنْصُورٍ، عَنْ سَعِيدٍ قَالَ: أَمَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبْزى أَنْ أَسْأَلَ ابن عَبَّاسٍ عَنْ هَاتَيْنِ الآيَتَيْنِ ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ [النساء: ٩٣]، فَسَأَلْتُهُ، فَقَالَ: لَمْ يَنْسَخْهَا شَيْءٌ. وَعَنْ ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ [الفرقان: ٦٨] قَالَ: نَزَلَتْ فِي أَهْلِ الشِّرْكِ. قد سلف الكلام أيضًا على ذلك.","vol":"23","page":70},{"text":"<span data-type='title' id=toc-2798>٥ - [باب] قوله: ﴿فَسَوْفَ يَكُونُ لِزَامًا﴾ [الفرقان:٧٧]</span>\n[: هَلَكَةٌ].\n\n٤٧٦٧ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا مُسْلِمٌ، عَنْ مَسْرُوقٍ قَالَ: قَالَ عَبْدُ اللهِ: خَمْسٌ قَدْ مَضَيْنَ الدُّخَانُ وَالْقَمَرُ وَالرُّومُ وَالْبَطْشَةُ وَاللِّزَامُ ﴿فَسَوْفَ يَكُونُ لِزَامًا﴾ [الفرقان:٧٧]. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٤٩٦]\nذكر فيه عَنْ مَسْرُوقٍ قَالَ: قَالَ عَبْدُ اللهِ: خَمْسٌ قَدْ مَضَيْنَ الدُّخَانُ وَالْقَمَرُ وَالرُّومُ وَالْبَطْشَةُ وَاللِّزَامُ ﴿فَسَوْفَ يَكُونُ لِزَامًا﴾ [الفرقان: ٧٧]. هذا سلف.\nوذكرنا ثم أن اللزام: القتل الذي أصابهم يوم بدر، حكاه ابن أبي حاتم عن جماعات منهم ابن مسعود وأبي بن كعب، والمعنى: أنهم قتلوا ببدر واتصل به عذاب الآخرة لازمًا لهم، فلحقهم الوعيد الذي ذكره الله ببدر. وعن الحسن أن ذلك يوم القيامة، وفي رواية: موتًا (^١)، وقال أبو [عبيدة] (^٢) -فيما ذكره عنه ابن دريد: ﴿لِزَامًا﴾: فيصلا، كأنه من الأضداد عنده، واحتج بشعر فيه (^٣).\nو(البطشة) أيضًا يوم بدر، فيعد هذا أربعة.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٨/ ٢٧٤٦ (١٥٥١٢ - ١٥٥١٦).\n(^٢) في الأصل: عبيد.\n(^٣) \"جمهرة اللغة\" ٢/ ٨٢٦، والشعر الذي احتج به قول الشاعر:\nلازلت محتملًا علي ضغينةً … حتى الممات تكون منك لزامًا","vol":"23","page":71},{"text":"(الدخان): سنة أصابت أهل مكة بدعوته، فأكلوا الميتة والعظام والجلود. وأما (القمر) فسأله أهل مكة أن يريهم آية فأراهم انشقاقه، فقالوا: سحر مستمر. وأما (الروم) فإن فارسًا غلبتهم فتكلم المسلمون وكفار قريش، وأحب المسلمون أن تغلب الروم؛ لأنهم أهل كتاب، وأحب كفار قريش أن تغلب فارس؛ لأنهم عَبَدة أوثان، فأنزل الله ﴿وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ﴾ [الروم: ٣] فتخاطر أبو بكر وأبو جهل فغلبت الروم فذلك قوله تعالى: ﴿وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ (٤) بِنَصْرِ اللَّهِ﴾ [الروم: ٤ - ٥] وهو نصر الروم، على فارس، وأخذ المسلمون الخطار، وذلك قبل تحريم الميسر.","vol":"23","page":72},{"text":"<span data-type='title' id=toc-2799>(٢٦) ومن سورة الشُّعَرَاءِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿تَعْبَثُونَ﴾ تَبْنُونَ ﴿هَضِيمٌ﴾ يَتَفَتَّتُ إِذَا مُسَّ مُسَحَّرِينَ المَسْحُورِينَ. (لَيْكَةُ) وَالأَيْكَةُ جَمْعُ أَيْكَةٍ، وَهْي جَمْعُ شَجَرٍ ﴿يَوْمِ الظُّلَّةِ﴾ إِظْلَالُ العَذَابِ إِيَّاهُمْ ﴿مَّوْزُونٍ﴾ مَعْلُومٍ ﴿كَالطَّوْدِ﴾ الجَبَلِ. الشِّرْذِمَةُ طَائِفَةٌ قَلِيلَةٌ ﴿فِي السَّاجِدِينَ﴾ المُصلِّينَ. قَالَ ابن عَبَّاسٍ ﴿لَعَلَّكُمْ تَخْلُدُونَ﴾ كَأَنَّكُمْ. الرِّيعُ الأَيْفَاعُ مِنَ الأَرْضِ وَجَمْعُهُ رِيعَةٌ وَأَرْيَاعٌ، وَاحِدُ الرِّيَعَةِ ﴿مَصَانِعَ﴾ كُلُّ بِنَاءٍ فَهْوَ مَصْنَعَةٌ (فارهين)\nمَرِحِينَ، فَارِهِينَ بِمَعْنَاهُ وَيُقَالُ فَارِهِينَ حَاذِقِينَ ﴿تَعْثَوْا﴾ أَشَدُّ الفَسَادِ عَاثَ يَعِيثُ عَيْثًا. ﴿وَالْجِبِلَّةَ﴾ الخَلْقُ، جُبِلَ خُلِقَ، وَمِنْهُ جُبُلًا وَجِبِلًا وَجُبْلًا، يَعْنِي الخَلْقَ. قاله ابن عَبّاسٍ.\nهي مكية [إلا] (^١) ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا﴾ (^٢) [الشعراء: ٢٢٧] وقرئ: (بمثل ما ظلموا) (^٣).\n_________\n(^١) زبادة يقتضيها السياق.\n(^٢) هي مكية في قول الجمهور. وقال مقاتل: منها مدني، الآية التي يذكر فيها الشعراء، وقوله: ﴿أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ﴾.\nوقال ابن عباس وقتادة: مكية إلَّا أربع آيات منها نزلت بالمدينة من قوله: ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ إلى آخرها.\nانظر: \"تفسير القرطبي\" ١٣/ ٨٧، \"زاد المسير\" ٦/ ١١٤.\n(^٣) انظر: \"تفسير ابن أبي حاتم\" ٩/ ٢٨٣٦ (١٦٠٨٠).","vol":"23","page":73},{"text":"أنزلت في حسان وعبد الله بن رواحة وكعب بن مالك شعراء الأنصار، قاله كعب بن زهير (^١)، والمراد بقوله: ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ شعراء المشركين أمية بن أبي الصلت والأقرع بن حابس وعيينة بن حصن، وقال مقاتل: فيها من المدني ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾، وقوله: ﴿أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (١٩٧)﴾ قال السخاوي: ونزلت بعد الواقعة وقبل النمل (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿تَعْبَثُونَ﴾: تَبْنُونَ) أسنده ابن المنذر من حديث ابن أبي نجيح عنه (^٣).\n(ص) (﴿بِكُلِّ رِيعٍ﴾: فج ﴿تَعْبَثُونَ﴾: تبنون) بنيانًا.\n(ص) (﴿هَضِيمٌ﴾ يَتَفَتَّتُ إِذَا (يبس) (^٤» هو قول مجاهد أيضًا (^٥). وقيل: هو المنضم في وعائه قبل أن يظهر.\n(ص) (وقَالَ ابن عَبَّاسٍ ﴿لَعَلَّكُمْ تَخْلُدُونَ﴾: كَأَنَّكُمْ) أسنده ابن المنذر من حديث معاوية عن علي عنه (^٦)، و(لعل) يأتي في الكلام بمعنى (كأن) لقوله تعالى: ﴿فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ﴾ [الشعراء: ٣].\n(ص) (﴿الْمُسَحَّرِينَ﴾ (^٧): المَسْحُورِينَ) أي: من سحر مرة بعد مرة.\n_________\n(^١) قال الحافظ ابن كثير في \"التفسير\" ١٠/ ٣٨٧: ولكن هذِه السورة مكية فكيف يكون سبب نزول هذِه الآية في شعراء الأنصار؟ في ذلك نظر، ولم يتقدم إلا مرسلات لا يعتمد عليها، والله أعلم.\n(^٢) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٣) انظر: \"تفسير مجاهد\" ٢/ ٤٦٣: يعني بنيانا.\n(^٤) كذا بالأصل والذي في \"صحيح البخاري\": مس. انظر \"اليونينية\" ٦/ ١١١.\n(^٥) \"تفسير مجاهد\" ٢/ ٤٦٤ ولفظه: يتهشم تهشمًا.\n(^٦) رواه الطبري من طريق معاوية أيضًا عنه ٩/ ٤٦٢ (٢٦٠٨).\n(^٧) كذا بالأصل، وفي \"اليونينية\" ٦/ ١١١: مسحرين.","vol":"23","page":74},{"text":"وأخرجه ابن المنذر أيضًا عنه. وعن ابن عباس أيضًا: من المخلوقين المعللين بالطعام والشراب (^١)، قال الفراء: أي: إنك تأكل الطعام والشراب وتسحر به، أي: علله بالطعام والشراب، والمعنى: لست بملك ولا رسول إنما أنت بشر مثلنا لا تفضلنا في شيء (^٢).\n(ص) (الليكة وَالأَيْكَةُ جَمْعُ أيكٍ، وَهْي جماعة الشَّجَرِ) أخرجه ابن المنذر أيضًا كما سلف عن ابن عباس.\nوهي شجرة المقل، وكان أكثر شجر (الروم) (^٣)، وقال مجاهد: الغيضة من الشجر الملتف.\n(ص) (﴿يَوْمِ الظُّلَّةِ﴾ إِظْلَالُ العَذَابِ عليهم) قلت: ومعنى الظلة هنا: السحاب التي قد أظلتهم.\n(ص) (﴿فِي السَّاجِدِينَ﴾: المُصَلِّينَ) أي: منفردًا وجماعة، وعن ابن عباس: في أصلاب الموحدين (^٤).\n(ص) (وقال ابن عباس ﴿مَّوْزُونٍ﴾: مَعْلُومٍ) أخرجه ابن المنذر أيضًا، وموضع هذا في الحجر (^٥).\n(ص) (﴿كَالطَّوْدِ﴾: كالْجَبَلِ) أي: العظيم.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٩/ ٤٦٧.\n(^٢) \"معاني القرآن\" ٢/ ٢٨٢.\n(^٣) كذا بالأصل وقال في هامشه: لعله (الدوم). وهو المثبت في تفسير \"الطبري\"، \"الدر المنثور\".\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٩/ ٢٨٢٨ (١٦٠٢٩)، وفيه: يتقلب في أصلاب الأنبياء …\n(^٥) يعني قوله تعالى: ﴿وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ شَيْءٍ مَوْزُونٍ﴾ [الحجر: ١٩]، انظر \"الدر المنثور\" ٤/ ١٧٧.","vol":"23","page":75},{"text":"(ص) (﴿لَشِرْذِمَةٌ﴾: طَائِفَةٌ قَلِيلَةٌ) وروي عن ابن عباس: أتبعه فرعون في ألفي (^١) حصان سوى الإناث، وكان موسى في ستمائة ألف من بني إسرائيل، فقال فرعون: ﴿إِنَّ هَؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ (٥٤)﴾ وروي عن عبد الله كانوا ستمائة ألف وسبعين ألفًا.\n(ص) (الرِّيعُ: الأَيْفَاعُ مِنَ الأَرْضِ، وَجَمْعُهُ: رِيعَةٌ وَأَرْيَاعٌ، واحدها: ريعة) كذا صرح أهل اللغة أن الريع ما ارتفع من الأرض جمع ريعة، وقال المفسرون: هو الطريق. وقيل: الفج، وقيل: الجبل، حكاه الجوهري.\nقال: والواحد: ريعة، والجمع: رياع (^٢).\nوقوله: (وجمعه: ريعة) هو بكسر الراء وفتح الياء، كقِردٍ وقِردَة.\nوقوله: (وأرياع: واحدها رياعة). الذي ذكر بعض المفسرين أن جمع ريعة: أرياع وريَعة بفتح الياء، وأن ريعًا جمع ريعة بسكون الياء كعهنة وعهن.\n(ص) (﴿مَصَانِعَ﴾ كُلُّ بِنَاءٍ فَهْوَ مَصْنَعَةٌ) قلت: وقال سفيان: هي مصانع للماء، وقال مجاهد: قصورًا وحصونًا (^٣)، وعنه: بروجًا للحمام عبثا (^٤).\n(ص) «فارهين) فرحين (^٥» انتهى والهاء مبدلة من الحاء؛ لأنها من\n_________\n(^١) ورد بهامش الأصل ما نصه: سقط لعله: أو ألف ألف.\n(^٢) \"الصحاح\" ٣/ ١٢٢٤.\n(^٣) \"تفسير مجاهد\" ٢/ ٤٦٣، ورواه ابن أبي حاتم في \"تفسيره\" ٩/ ٢٧٩٤ (١٥٨١٢).\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٩/ ٢٧٩٤ (١٥٨١٣).\n(^٥) وقع في هامش الأصل: كذا هنا في بعض النسخ وفي بعضها: مرحين. وهي روايتنا.","vol":"23","page":76},{"text":"حروف الحلق، وفارهين بمعناه، وهو قول أبي عبيدة وقال: فارهين: حاذقين أي: بنحتها. من قولهم: فره الرجل فهو فاره (^١).\n(ص) (﴿تَعْثَوْا﴾ هو أَشَدُّ الفَسَادِ، عَاثَ يَعِيثُ عَيْثًا).\n(ص) (والْجِبِلَّةُ: الخَلْقُ، جُبِلَ: خُلِقَ، وَمِنْهُ جُبُلًا وَجِبِلًا وَجُبْلًا، بمعنى: الخَلْقَ) أي: الأمم المتقدمين قبلهم، وزاد غيره: جِبْلًا ويجوز جُبُلًّا وجِبِلًّا فهذِه سبعة أوجه قرئ بخمسة منها (^٢).\n_________\n(^١) \"مجاز القرآن\" ٢/ ٨٨ - ٨٩.\n(^٢) قرأها نافع وعاصم (جِبلًّا) بكسر الجيم والباء، وتشديد اللام، وقرأها أبو عمرو وابن عامر (جُبْلًا) بضم الجيم وسكون الباء وتخفيف اللام، وقرأها بافي السبعة (جُبُلًا) -بضم الباء والجيم مع تخفيف اللام.\nوقرئت في الشاذ (جُبُلاًّ) بضم الجيم والباء، وتشديد اللام، و(جِبْلًا) بكسر الجيم، وسكون الباء، وتخفيف اللام. انظر: \"الكشف\" لمكي ٢/ ٢١٩، \"المحتسب\" لابن جني ٢/ ٢١٦. وانظر: \"تهذيب اللغة\" ١/ ٥٣٥.","vol":"23","page":77},{"text":"<span data-type='title' id=toc-2800>١ - [باب ﴿وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ (٨٧)﴾] (^١) [الشعراء: ٨٧]\n٤٧٦٨ </span>- وَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ: عَنِ ابْنِ أَبِي ذِئْبٍ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ إِبْرَاهِيمَ يرى أَبَاهُ يَوْمَ الْقِيَامَةِ عَلَيْهِ الْغَبَرَةُ وَالْقَتَرَةُ». [انظر:٣٣٥٠ - فتح: ٨/ ٤٩٩].\n\n٤٧٦٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا أَخِي، عَنِ ابْنِ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَلْقَى إِبْرَاهِيمُ أَبَاهُ فَيَقُولُ يَا رَبِّ إِنَّكَ وَعَدْتَنِي أَنْ لَا تُخْزِنِي يَوْمَ يُبْعَثُونَ فَيَقُولُ اللهُ إِنِّي حَرَّمْتُ الْجَنَّةَ عَلَى الْكَافِرِينَ». [انظر: ٣٣٥٠ - فتح: ٨/ ٤٩٩]\n(ص) (وَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ: عَنِ ابن أَبِي ذِئْبٍ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"إِنَّ إِبْرَاهِيمَ يرى أَبَاهُ يَوْمَ القِيَامَةِ عَلَيْهِ الغَبَرَةُ وَالْقَتَرَةُ\"). هذا التعليق أسنده النسائي عن أحمد بن حفص عن (إبراهيم بن إبراهيم بن طهمان) (^٢).\nثم ساق البخاري عن إِسمَاعِيلَ، ثنَا أَخِي، عَنِ ابن أَبِي ذِئْبٍ، عَنْ لسَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَهً، عَنِ النَّبِيِّ - ﷺ - قالَ: \"يَلْقَى إِبْرَاهيمُ أَبَاهُ فَيَقُولُ: يَا رَبِّ، إِنَّكَ وَعَدْتَنِي أَنْ لَا تُخْزِنِي يَوْمَ يُبْعَثُونَ. فَيَقُولُ اللهُ: إِنِّي حَرَّمْتُ الجَنَّةَ عَلَى الكَافِرِينَ\". وهذا ساقه بهذا السند في أحادلِث الأنبياء في باب قول الله: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء: ١٢٥] وأطول من ذلك، و(\"القترة\"): الغبار.\n_________\n(^١) ترجمة الباب لم يوردها المصنف في الأصل.\n(^٢) كذا بالأصل، وفي \"سنن النسائي الكبرى\" ٦/ ٤٢٢ (١١٣٧٥): عن أحمد بن حفص بن عبد الله حدثني أبي حدثني إبراهيم بن طهمان، به.","vol":"23","page":78},{"text":"<span data-type='title' id=toc-2801>٢ - [باب] قوله: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤) وَاخْفِضْ جَنَاحَكَ﴾ [الشعراء: ٢١٤، ٢١٥]</span>\n: أَلِنْ جَانِبَكَ.\n\n٤٧٧٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي عَمْرُو بْنُ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ لَمَّا نَزَلَتْ ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ﴾ [الشعراء: ٢١٤] صَعِدَ النَّبِيُّ - ﷺ - عَلَى الصَّفَا فَجَعَلَ يُنَادِي: «يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ». لِبُطُونِ قُرَيْشٍ حَتَّى اجْتَمَعُوا، فَجَعَلَ الرَّجُلُ إِذَا لَمْ يَسْتَطِعْ أَنْ يَخْرُجَ أَرْسَلَ رَسُولًا لِيَنْظُرَ مَا هُوَ، فَجَاءَ أَبُو لَهَبٍ وَقُرَيْشٌ فَقَالَ: «أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِالْوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ، أَكُنْتُمْ مُصَدِّقِيَّ؟». قَالُوا: نَعَمْ، مَا جَرَّبْنَا عَلَيْكَ إِلاَّ صِدْقًا. قَالَ: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ». فَقَالَ أَبُو لَهَبٍ: تَبًّا لَكَ سَائِرَ الْيَوْمِ، أَلِهَذَا جَمَعْتَنَا؟! فَنَزَلَتْ ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١) مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (٢)﴾ [المسد: ١، ٢]. [انظر: ١٣٩٤ - مسلم: ٢٠٨ - فتح: ٨/ ٥٠١]\n\n٤٧٧١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَامَ رَسُولُ اللهِ - ﷺ - حِينَ أَنْزَلَ اللهُ ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] قَالَ: «يَا مَعْشَرَ قُرَيْشٍ -أَوْ كَلِمَةً نَحْوَهَا- اشْتَرُوا أَنْفُسَكُمْ، لَا أُغْنِي عَنْكُمْ مِنَ اللهِ شَيْئًا، يَا بَنِي عَبْدِ مَنَافٍ، لَا أُغْنِي عَنْكُمْ مِنَ اللهِ شَيْئًا، يَا عَبَّاسُ بْنَ عَبْدِ الْمُطَّلِبِ، لَا أُغْنِي عَنْكَ مِنَ اللهِ شَيْئًا، وَيَا صَفِيَّةُ عَمَّةَ رَسُولِ اللهِ، لَا أُغْنِي عَنْكِ مِنَ اللهِ شَيْئًا وَيَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ سَلِينِي مَا شِئْتِ مِنْ مَالِي، لَا أُغْنِي عَنْكِ مِنَ اللهِ شَيْئًا». تَابَعَهُ أَصْبَغُ عَنِ ابْنِ وَهْبٍ عَنْ يُونُسَ عَنِ ابْنِ شِهَابٍ. [انظر: ٢٧٥٣ - مسلم: ٢٠٦ - فتح: ٨/ ٥٠١]","vol":"23","page":79},{"text":"ذكر فيه حديث ابن عَبَّاسٍ ﵄ قَالَ: لَمَّا نَزَلَتْ ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] صعِدَ النَّبِيُّ - ﷺ - عَلَى الصَّفَا، فَجَعَلَ يُنَادِي: \"يَا بَنى فِهْرٍ، يَا بَنِي عَدِيٍّ\". لِبُطُونِ قُرَيْشٍ .. الحديث.\nثم ساقه بعد عن أبي اليمان، عن شعيب، عن الزهري، عن سعيد وأبي سلمة بن عبد الرحمن، عن أبي هريرة أيضًا.\nوقال في آخره: تَابَعَهُ أَصْبَغُ، عَنِ ابن وَهْبٍ، عَنْ يُونُسَ، عَنِ ابن شهَابٍ، عنه.\nقد سلف في أحاديث الأنبياء في باب: من انتسب إلى آبائه في الإسلام والجاهلية، حديث ابن عباس وأبي هريرة (^١)، وفي قول أبي لهب: تبًا لك سائر اليوم ألهذا جمعتنا؟! فنزلت: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ﴾ [المسد: ١] صريح في نزولها فيه، وقد ساقه كذلك في تفسير سورة تبت (^٢).\nوفيه: تكنية الكافر، وحكى النووي فيه خلافًا للعلماء، وأن بعضهم قال: إنما يجوز من ذلك ما يكون على جهة التألف، وإلا فلا، إذ في الكنية نوع تعظيم (^٣).\nوقوله في الآية: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ هم بنو عبد مناف، وقيل: بنو عبد المطلب وكانوا أربعين رجلًا، وقيل: هم قريش، وبه جزم ابن التين، والقربى في الخُمس بنو هاشم وبنو المطلب عند الشافعي (^٤)،\n_________\n(^١) حديث ابن عباس سلف برقم (٣٥٢٥، ٣٥٢٦)، وحديث أبي هريرة سلف برقم (٣٥٢٧) كتاب: المناقب.\n(^٢) سيأتي برقم (٤٩٧١).\n(^٣) \"شرح صحيح مسلم\" ٣/ ٨٣.\n(^٤) \"النكت والعيون\" ٢/ ٣٢٠.","vol":"23","page":80},{"text":"وقال الداودي: وبنو هاشم وقربى دون قربى. وقيل: إنما هو الأقرب من العشيرة. وفي آيه الخمس ﴿الْقُرْبَى﴾ [الأنفال: ٤١] دون ذكر عشيرة. وقال الإسماعيلي لما ذكر هذين الحديثين: هما مرسلان؛ لأن هذِه الآية نزلت بمكة وابن عباس كان صغيرًا وأبو هريرة لم يكن حينئذ مسلمًا.","vol":"23","page":81},{"text":"<span data-type='title' id=toc-2802>(٢٧) ومن سورة النَّمْلِ</span>\nوَالْخَبْءُ مَا خَبَأْتَ. ﴿لَا قِبَلَ﴾ لَا طَاقَةَ. الصَّرْحُ كُلُّ مِلَاطٍ اتُّخِذَ مِنَ القَوَارِيرِ، وَالصَّرْحُ القَصْرُ، وَجَمَاعَتُهُ صُرُوحٌ. وَقَالَ ابن عَبَّاسٍ: ﴿وَلَهَا عَرْشٌ﴾ سَرِيرٌ ﴿كَرِيمٌ﴾ حُسْنُ الصَّنْعَةِ، وَغَلَاءُ الثَّمَنِ ﴿مُسْلِمَيْنِ﴾ طَائِعِينَ. ﴿رَدِفَ﴾ اقْتَرَبَ ﴿جَامِدَةً﴾ قَائِمَةً ﴿أَوْزِعْنِي﴾ اجْعَلْنِي. وَقَالَ مُجَاهِدٌ: ﴿نَكِّرُوا﴾ غَيِّرُوا ﴿وَأُوتِينَا الْعِلْمَ﴾ يَقُولُهُ سُلَيْمَانُ. ﴿الصَّرْحَ﴾ بِرْكَةُ مَاءٍ ضَرَبَ عَلَيْهَا سُلَيْمَانُ قَوَارِيرَ، أَلْبَسَهَا إِيَّاهُ.\nهي مكية قال السخاوي: نزلت قبل القصص، بعد القصص سبحان (^١).\n(ص) (الْخَبْءُ مَا خَبَأْتَ) أي: لوقت، يقال: خبأت الشيء (إخباوه خبوًا) (^٢)، وهو هنا بمعنى الغيث، ومنه القطر والنبات والريح والمعادن.\n(ص) (﴿لَا قِبَلَ﴾: لَا طَاقَةَ. الصَّرْحُ: كُلُّ مِلَاطٍ اتُّخِذَ مِنَ القَوَارِيرِ) أي: لا كُلَّ بناء (وَالصَّرْحُ: القَصْرُ) وهو قول أبي عبيدة (^٣) (وَجَمَاعَتُهُ صُرُوحٌ).\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) كذا في الأصل، والذي في كتب اللغة: خَبَأْتُ الشيء أَخْبَؤُه، خَبْأً. انظر: \"تهذيب اللغة\" ١/ ٩٧١، \"مجمل اللغة\" ٢/ ٣١٢، \"المحكم\" ٥/ ١٤٦.\n(^٣) \"مجاز القرآن\" ٢/ ٩٥.","vol":"23","page":82},{"text":"وقوله: (ملاط) (^١) هو بخط الدمياطي بالباء، وذكره ابن التين بالميم، قال: الملاط بفتح الميم: الطين، وقيل: إنه الصخر. وقيل: كل بناء عالٍ مرتفع، قال ابن فارس: هو البيت الواحد المنفرد الطويل في السماء (^٢).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿وَلَهَا عَرْشٌ عَظِيمٌ﴾: سَرِيرٌ ﴿كَرِيمٌ﴾: حَسنُ الصَّنْعَةِ وَ(غال) (^٣) الثَّمَنِ) وهذا أسنده أبو محمد من حديث علي عنه (^٤).\n(ص) (﴿مُسْلِمِينَ﴾: طَائِعِينَ) أي: منقادين لأمر سليمان، ولم يقل: مطيعين؛ لأن أطاعه: إذا أجاب أمره، وطاعه: إذا انقاد لأمره، وهؤلاء أجابوا أمره.\n(ص) (﴿رَدِفَ﴾: اقْتَرَبَ) هو قول السُّدَّي، وعبارة ابن عباس: قرب لكم (^٥).\n(ص) (﴿جَامِدَةً﴾: قَائِمَةً) أي: كأنها لا تسير في رأي العين بخلاف الحال.\n(ص) (﴿أَوْزِعْنِي﴾: اجْعَلْنِي) قلت: وألهمني أيضًا، يقال: فلان موزع بكذا، أي: مولع به.\n_________\n(^١) وقع تعليق بهامش الأصل نصه: تكلم القاضي على اختلاف الرواة في الملاط، وكذا ابن قرقول، فلا حاجة إلى عزوه إلى نسخة مقتصرًا على ذلك.\n(^٢) \"مجمل اللغة\" ٢/ ٥٥٦، مادة: (صرح).\n(^٣) كذا في الأصل، وفي الهامش أشار إلى أنه في نسخة: وغلاء.\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" ٩/ ٢٨٦٧ (١٦٢٦٢، ١٦٢٦٤) عن عطاء الخراساني، وزهير بن محمد.\n(^٥) رواه الطبري ١٠/ ١٠ (٢٧٠٧٧) بلفظ، (اقترب لكم) وانظر: \"تفسير ابن أبي حاتم\" ٩/ ٢٩١٧.","vol":"23","page":83},{"text":"(ص) (وَقَالَ مُجَاهِدٌ: ﴿نَكِّرُوا﴾: غَيِّرُوا) أسنده أبو محمد من حديث أبي نجيح عنه بلفظ: غيروه (^١).\n(ص) (﴿وَأُوتِينَا الْعِلْمَ﴾ يَقُولُهُ سُلَيْمَانُ) قلت: وقيل: من قول بلقيس، الواحدي: قالت: وأوتينا العلم، أي: بصحة نبوة سليمان (^٢).\n(ص) (الصَّرْحُ: بِرْكَةُ مَاءٍ ضَرَبَ عَلَيْهَا سُلَيْمَانُ قَوَارِيرَ، أَلْبَسَهَا إياها) قول مجاهد (^٣)، وقيل: إنه قصر. وقيل: صحن داره.\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٩/ ٢٨٩٠ (١٦٤١١).\n(^٢) \"الوسيط\" ٣/ ٣٧٩.\n(^٣) \"تفسير مجاهد\" ٢/ ٤٧٣.","vol":"23","page":84},{"text":"<span data-type='title' id=toc-2803>(٢٨) ومن سورة القَصَصِ</span>\n﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾ إِلَّا مُلْكَهُ، وَيُقَالُ: إِلَّا مَا أُرِيدَ بِهِ وَجْهُ اللهِ. وَقَالَ مُجَاهِدٌ: ﴿الْأَنْبَاءُ﴾ الحُجَجُ.\nهي مكية، وقوله: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ﴾ [القصص: ٨٥] نزلت بالجحفة لما اشتاق إلى مكة، قال سفيان بن عيينة: سمعتها من مقاتل منذ سبعين سنة، قال مقاتل: فيها من المدني: ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾ إلى قوله: ﴿الْجَاهِلِينَ﴾ (^١) [القصص: ٥٢ - ٥٥].\n(ص) (﴿إِلَّا وَجْهَهُ﴾: إِلَّا مُلْكَهُ، وَيُقَالُ إِلَّا مَا أُرِيدَ بِهِ وَجْهُ اللهِ) هو قول سفيان (^٢)، وقال أبو عبيدة: إلا جلاله (^٣)، وقيل: إلا إياه.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿الْأَنْبَاءُ﴾: الحُجَجُ) أسنده أبو محمد من حديث ابن أبي نجيح عنه (^٤).\n_________\n(^١) انظر: \"زاد المسير\" ٦/ ٢٠٠.\n(^٢) \"تفسير سفيان الثوري\" ص ٢٣٤.\n(^٣) \"مجاز القرآن\" ٢/ ١١٢.\n(^٤) \"تفسير ابن أبي حاتم\" ٩/ ٣٠٠٠ (١٧٠٤٥).","vol":"23","page":85},{"text":"<span data-type='title' id=toc-2804>١ - [باب] قَوْلِهِ: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾ الآية</span>\n٤٧٧٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، عَنْ أَبِيهِ قَالَ لَمَّا حَضَرَتْ أَبَا طَالِبٍ الْوَفَاةُ جَاءَهُ رَسُولُ اللهِ - ﷺ - فَوَجَدَ عِنْدَهِ أَبَا جَهْلٍ وَعَبْدَ اللهِ بْنَ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ، فَقَالَ: «أَيْ عَمِّ قُلْ لَا إِلَهَ إِلاَّ اللهُ، كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ». فَقَالَ أَبُو جَهْلٍ، وَعَبْدُ اللهِ بْنُ أَبِي أُمَيَّةَ: أَتَرْغَبُ عَنْ مِلَّةِ عَبْدِ الْمُطَّلِبِ؟! فَلَمْ يَزَلْ رَسُولُ اللهِ - ﷺ - يَعْرِضُهَا عَلَيْهِ، وَيُعِيدَانِهِ بِتِلْكَ الْمَقَالَةِ حَتَّى قَالَ أَبُو طَالِبٍ آخِرَ مَا كَلَّمَهُمْ: عَلَى مِلَّةِ عَبْدِ الْمُطَّلِبِ، وَأَبَى أَنْ يَقُولُ: لَا إِلَهَ إِلاَّ اللهُ. قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «وَاللهِ لأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْكَ». فَأَنْزَلَ اللهُ: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ [التوبة: ١١٣] وَأَنْزَلَ اللهُ فِي أَبِي طَالِبٍ، فَقَالَ لِرَسُولِ اللهِ - ﷺ - ﴿إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَكِنَّ اللهَ يَهْدِى مَنْ يَشَاءُ﴾ [القصص: ٥٦]. [انظر:١٣٦٠ - مسلم: ٢٤ - فتح: ٨/ ٥٠٦]\nقَالَ ابْنُ عَبَّاسٍ ﴿أُولِى الْقُوَّةِ﴾ [القصص: ٧٦]: لَا يَرْفَعُهَا الْعُصْبَةُ مِنَ الرِّجَالِ. ﴿لَتَنُوءُ﴾ [القصص:٧٦]: لَتُثْقِلُ. ﴿فَارِغًا﴾ [القصص: ١٠] إِلاَّ مِنْ ذِكْرِ مُوسَى. ﴿الْفَرِحِينَ﴾ [القصص:٧٦]: الْمَرِحِينَ. ﴿قُصِّيهِ﴾ [القصص: ١١] اتَّبِعِي أَثَرَهُ، وَقَدْ يَكُونُ أَنْ يَقُصَّ الْكَلَامَ ﴿نَحْنُ نَقُصُّ عَلَيْكَ﴾ [يوسف: ٣]. ﴿عَنْ جُنُبٍ﴾ [القصص: ١١]: عَنْ بُعْدٍ عَنْ جَنَابَةٍ وَاحِدٌ، وَعَنِ اجْتِنَابٍ أَيْضًا، ﴿يَبْطِشَ﴾ [القصص: ١٩]. ﴿يَأْتَمِرُونَ﴾ [القصص:٢٠]: يَتَشَاوَرُونَ. الْعُدْوَانُ وَالْعَدَاءُ وَالتَّعَدِّى وَاحِدٌ. آنَسَ: أَبْصَرَ. الْجِذْوَةُ: قِطْعَةٌ غَلِيظَةٌ مِنَ الْخَشَبِ لَيْسَ فِيهَا لَهَبٌ، وَالشِّهَابُ: فِيهِ لَهَبٌ. وَالْحَيَّاتُ أَجْنَاسٌ الْجَانُّ وَالأَفَاعِي وَالأَسَاوِدُ. ﴿رِدْءًا﴾ [القصص: ٣٤]: مُعِينًا. قَالَ ابْنُ عَبَّاسٍ: ﴿يُصَدِّقُنِي﴾ [القصص: ٣٤] وَقَالَ غَيْرُهُ ﴿سَنَشُدُّ﴾ [القصص: ٣٥] سَنُعِينُكَ كُلَّمَا عَزَّزْتَ شَيْئًا فَقَدْ جَعَلْتَ لَهُ عَضُدًا. مَقْبُوحِينَ: مُهْلَكِينَ. ﴿وَصَّلْنَا﴾ [القصص: ٥١] بَيَّنَّاهُ وَأَتْمَمْنَاهُ. ﴿يُجْبَى﴾ [القصص: ٥٧] يُجْلَبُ. ﴿بَطِرَتْ﴾","vol":"23","page":86},{"text":"[القصص: ٥٨]: أَشِرَتْ. ﴿فِي أُمِّهَا رَسُولًا﴾ [القصص: ٥٩]: أُمُّ القُرى مَكَّةُ وَمَا حَوْلَهَا. (﴿تَكُنْ﴾ [القصص: ٦٩]: تُخْفِي. أَكْنَنْتُ الشَّيْءَ: أَخْفَيْتُهُ، وَكَنَنْتُهُ: أَخْفَيْتُهُ وَأَظْهَرتُهُ. ﴿وَيْكَأَنَّ اللهَ﴾ [القصص: ٨٢] مِثْلُ: أَلمْ تَرَ أَنَّ اللهَ ﴿يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾ [القصص: ٨٢] يُوَسِّعُ عَلَيْهِ وَيُضَيِّقُ عَلَيْهِ. [فتح: ٨/ ٥٠٦]\nذكر فيه قصة أبي طالب، وقد سلفت في الجنائز، وقام الإجماع على أنها نزلت فيه؛ كما نقله الزجاج (^١).\nوقوله: (ويعيدانه بتلك المقالة)، أي: يعيدان له تلك المقالة، وسلف في الجنائز: ويعودان بتلك المقالة. وقوله: (﴿مَنْ أَحْبَبْتَ﴾) يجوز أن يكون لقرابته أو هدايته، قال الداودي: والحديث دال على أن العباد غير خارجين من علم الله ولا ممنوعين من العمل، وأن العباد لم يُكَلفوا إلا ما يستطيعون، لأنه - ﵇ - لم يكن ليدعوه إلى ما لا يستطيع.\n(ص) (قَالَ ابن عَبَّاسٍ: أولو القُوَّةِ: لَا يَرْفَعُهَا العُصْبَةُ مِنَ الرِّجَالِ.) هذا سلف في أحاديث الأنبياء في باب ﴿إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى﴾، وكذا ﴿لَتَنُوءُ﴾: لَتُثْقِلُ (^٢).\n(ص) (﴿فَارِغًا﴾ إِلَّا مِنْ ذِكْرِ مُوسَى) أي: فلا صبر لها عنه.\n(ص) (﴿الْفَرِحِينَ﴾: المَرِحِينَ) سلف هناك.\n(ص) [﴿قُصِّيهِ﴾] (^٣): اتَّبِعِي أَثَرَهُ، وَقَدْ يَكُونُ أَنْ يَقُصَّ الكَلَامَ ﴿نَحْنُ نَقُصُّ﴾) قلت: السياق هنا دال للأول.\n_________\n(^١) \"معاني القرآن\" ٤/ ١٤٩.\n(^٢) سلف عقب حديث (٣٤١١).\n(^٣) ساقطة من الأصل","vol":"23","page":87},{"text":"(ص) (﴿عَن جُنُبٍ﴾: عَنْ بُعْدٍ عَنْ جَنَابَةٍ وَاحِدٌ، وَعَنِ اجْتِنَابٍ أَيْضًا) قلت: وهذِه المادة كلها دالة على ذلك.\n(ص) (﴿يَبْطِشَ﴾ وَيَبْطُشُ) أي: بكسر الطاء وضمها.\n(ص) (﴿يَأْتَمِرُونَ﴾: يَتَشَاوَرُونَ) أي: فيك ليقتلوك. قاله أبو عبيد (^١)،\nيعني: أشراف قوم فرعون، وقال الزجاج: يعني: يأمر بعضهم بعضًا بقتلك (^٢).\n(ص) (الْعُدْوَانُ وَالْعَدَاءُ وَالتَّعَدِّي وَاحِدٌ) أي: لا ظلم علي بأن أكلف أكثر منها وأطالب بالزيادة على ذلك.\n(ص) (آنَسَ: أَبْصَرَ) أي: ورأى.\n(ص) (الْجِذْوَةُ: قِطْعَةٌ غَلِيظَةٌ مِنَ الخَشَبِ لَيْسَ فِيهَا لَهَبٌ) قلت: وهي مثلثة الجيم قراءات ولغات (^٣).\n(ص) (وَالشِّهَابُ: فِيهِ لَهَبٌ).\n(ص) (الْحَيَّاتُ أَجْنَاسٌ: الجَانُّ وَالأَفَاعِي وَالأَسَاوِدُ) قلت: سلف بيانه.\n(ص) (﴿رِدْءًا﴾: مُعِينًا. قَالَ ابن عَبَّاسٍ: لي ﴿يُصَدِّقُنِي﴾) قلت: والتصديق لهارون، خلافًا لمقاتل حيث قال: لفرعون (^٤)، يقال: لفلان ردء: إذا كان ينصره ويشد ظهره، وأردأت الرجل: أعنته.\n_________\n(^١) \"مجاز القرآن\" لأبي عبيدة ٢/ ١٠٠.\n(^٢) \"معاني القرآن\" ٥/ ١٧٠.\n(^٣) قرأ حمزة بضم الجيم، وقرأ عاصم بالفتح، وقرأ الباقون بالكسر. انظر: \"الحجة للقراء السبعة\" ٥/ ٤١٣، \"الكشف\" لمكي ٢/ ١٧٣.\n(^٤) \"تفسير البغوي\" ٦/ ٢٠٨.","vol":"23","page":88},{"text":"(ص) (وَقَالَ غَيْرُهُ -يعني: [غير] (^١) ابن عباس- ﴿سَنَشُدُّ﴾: سَنُعِينُكَ، كُلَّمَا عَزَّزْتَ شَيْئًا فَقَدْ جَعَلْتَ لَهُ عَضُدًا) أي: نعينك ونقويك به، وشد العضد كناية عن التقوية كما ذكره.\n(ص) (﴿الْمَقْبُوحِينَ﴾: المُهْلَكِينَ) أي: من المبعدين الملعونين، من القبح وهو الإبعاد.\nقال أبو زيد: يقال: قبح الله فلانًا قبحًا وقبوحًا. أي: أبعده عن كل خير (^٢)، قال الكلبي: يعني سواد الوجه وزرقة العين، وعلى هذا يكون بمعنى المقبحين.\n(ص) (وصَّلْنَاه: بَيَّنَّاهُ وَأَتْمَمْنَاهُ) أي: بينا لكفار مكة بما في القرآن من خبر الأمم الخالية كيف عذبوا بتكذيبهم. وقال الفراء: أنزلناه يتبع بضعه بعضًا (^٣).\n(ص) (﴿يُجْبَى﴾: يُجْلَبُ) أي: من كل بلد. وقال الواحدي: يجمع، من قولك: جبيت الماء في الحوض، أي: جمعت. وقرئ: (تجبى) بالتاء (^٤).\n(ص) (﴿بَطِرَتْ﴾: أَشِرَتْ) قال ابن فارس: البطر: تجاوز الحد في المرح (^٥). وقيل: هو الطغيان بالنعمة. المعنى: بطرت في معيشتها. وقيل: أبطرها معيشتها.\n_________\n(^١) في الأصل: (عن)، والمثبت هو الصواب.\n(^٢) انظر: \"تهذيب اللغة\" للأزهري ٣/ ٢٨٧٠.\n(^٣) \"معاني القرآن\" ٢/ ٣٠٧.\n(^٤) \"الوسيط\" ٣/ ٤٠٤، والذي قرأ بالتاء نافع وحده، وقرأ الباقون بالياء. انظر: \"الحجة للقراء السبعة\" ٥/ ٤٢٣ - ٤٢٤، \"الكشف\" لمكي ٢/ ١٧٥.\n(^٥) \"المجمل\" ١/ ١٢٨.","vol":"23","page":89},{"text":"(ص) (﴿فِي أُمِّهَا رَسُولًا﴾: أُمُّ القُرى مَكَّةُ وَمَا حَوْلَهَا) سميت بذلك؛ لأن الأرض دحيت من تحتها.\n(ص) (﴿تُكِنُّ﴾: تُخْفِي. أَكْنَنْتُ الشَّيْءَ: أَخْفَيْتُهُ، وَكَنَنْتُهُ: أَخْفَيْتُهُ وَأَظْهَرْتُهُ) كذا في الأصول في الثاني: أخفيته بالألف، ولأبي ذر بحذفها. وكذا هو عند ابن فارس: أخفيته: سترته، وخفيته: أظهرته (^١). وقال أبو عبيد: أخفى الشيء وخفي إذا ظهر، قال: وهو من الأضداد.\n(ص) (﴿وَيْكَأَنَّ اللهَ﴾: مثل أَلَمْ تَرَ أَنَّ اللهَ) هو قول أبي عبيدة (^٢)، وعبارة ابن عباس: ذلك. وقال الخليل والفراء: مفصولة من (كأن)، وذلك أن القوم تندموا فقالوا: وَيْ، متندمين على ما سلف منهم، و(كأن) في مذهب الظن والعلم (^٣).\n(ص) (﴿يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾: يُوَسِّعُ عَلَيْهِ وَيُضَيِّقُ عَلَيْهِ) سلف هناك.\n_________\n(^١) السابق ١/ ٢٩٧.\n(^٢) \"مجاز القرآن\" ٢/ ١١٢.\n(^٣) انظر: \"العين\" ٨/ ٤٤٣، \"معاني القرآن\" ٢/ ٣١٢.","vol":"23","page":90},{"text":"<span data-type='title' id=toc-2805>٢ - [باب] قوله: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ﴾ الآية [القصص: ٨٥]</span>\n٤٧٧٣ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا يَعْلَى، حَدَّثَنَا سُفْيَانُ الْعُصْفُرِيُّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ﴿لَرَادُّكَ إِلَى مَعَادٍ﴾ [القصص: ٨٥] قَالَ: إِلَى مَكَّةَ. [فتح: ٨/ ٥٠٩]\nذكر فيه من حديث سفيان العصفري -وهو ابن دينار- عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ ﵄ ﴿لَرَادُّكَ إِلَى مَعَادٍ﴾ قَالَ: إلى مَكَّةَ.\nأي: ومعاد الرجل بلده. وعنه أيضًا: الموت. وقيل: إلى يوم القيامة. وقيل: إلى الجنة. وقيل: إلى بيت المقدس. حكاه ابن أبي حاتم (^١).\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٩/ ٣٠٢٥ - ٣٠٢٦، وانظر أيضًا: \"تفسير الطبري\" ١٠/ ١١٦ - ١١٧.","vol":"23","page":91},{"text":"<span data-type='title' id=toc-2806>(٢٩) ومن سورة العَنْكَبُوتِ</span>\nقَالَ مُجَاهِدٌ: ﴿وَكَانُوا مُسْتَبْصِرِينَ﴾ ضَلَلَةً. ﴿فَلَيَعْلَمَنَّ اللهُ﴾ عَلِمَ اللهُ ذَلِكَ، إِنَّمَا هِيَ بِمَنْزِلَةِ فَلِيَمِيزَ اللهُ كَقوله: ﴿لِيَمِيزَ اللهُ الْخَبِيثَ﴾. ﴿وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ أَوْزَارِهِمْ.\nهي مكية. قال أبو العباس: وفيها اختلاف في سبع عشرة آية، فذكرها. قال السخاوي: ونزلت بعد ﴿الم (١) غُلِبَتِ الرُّومُ (٢)﴾ وقبل سورة المطففين (^١)، قال مقاتل: ونزلت ﴿الم (١) أَحَسِبَ النَّاسُ﴾ في مهجع بن عبد الله مولى عمر بن الخطاب أول قتيل من المسلمين يوم بدر، رماه ابن الحضرمي بسهم فقتله، وهو أول من يدعى إلى الجنة من شهداء هذِه الأمة. وقال فيه - ﵇ - يومئذ: \"مهجع سيد الشهداء\" (^٢).\n(ص) (قَالَ مُجَاهِدٌ: ﴿وَكَانُوا مُسْتَبْصِرِينَ﴾: ضَلَلَةً) هذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه بلفظ: ﴿وَكَانُوا مُسْتَبْصِرِينَ﴾ قال: من الضلالة. وقال قتادة: معجبين بضلالتهم (^٣)، وقيل: أي علموا أنهم يعذبون وقد فعلوا.\n(ص) (وقال غيره) أي: غير ابن عباس (الحيوان والحيوة واحد) (^٤) أي فيها الحياة الباقية.\n_________\n(^١) \"جمال القراء\" ص ٨.\n(^٢) ذكره الواحدي في \"أسباب النزول\" ص ٣٥٠ (٦٦٧) عن مقاتل.\n(^٣) \"تفسير ابن أبي حاتم\" ٩/ ٣٠٦٠ (١٧٣٠٥، ١٧٣٠٦).\n(^٤) كذا بالأصل وهي غير مثبتة في أصل \"اليونينية\" وبهامشها: وقال غيره: الحيوان والحي واحد. وعليها رمز أبي ذر. ومثله ذكره الحافظ في \"الفتح\" ٨/ ٥١٠ وقال: =","vol":"23","page":92},{"text":"(ص) (﴿فَلَيَعْلَمَنَّ اللهُ﴾ عَلِمَ اللهُ ذَلِكَ، إِنَّمَا هِيَ بِمَنْزِلَةِ فليميزنَّ اللهُ كَقوله: ﴿لِيَمِيزَ اللَّهُ الْخَبِيثَ﴾) أي: فليعلمن الله الذين صدقوا في قولهم: آمنا. ومعنى العلم هنا الإظهار، وإلا فعلمه تام.\n(ص) (﴿وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾: أوزارًا مع أَوْزَارِهِمْ) أي: بسبب من أضلوا وصدوا عن سبيل الله.\n_________\n= ثبت هذا لأبي ذر وحده، وللأصيلي: الحيوان والحياة واحد. اهـ قلت: هو ما أثبته المصنف كما ترى.","vol":"23","page":93},{"text":"<span data-type='title' id=toc-2807>(٣٠) ومن سورة الرُّوم</span>\n<span data-type='title' id=toc-2808>١ - (باب)</span>\n﴿فَلَا يَرْبُو﴾ [الروم: ٣٩]: مَنْ أَعْطَى يَبْتَغِي أَفْضَلَ فَلَا أَجْرَ لَهُ فِيهَا. قَالَ مُجَاهِدٌ: ﴿يُحْبَرُونَ﴾ [الروم: ١٥]: يُنًعَّمُونَ. ﴿يَمْهَدُونَ﴾ [الروم: ٤٤]: يُسَوُّونَ المَضَاجِعَ، ﴿الْوَدْقَ﴾ [الروم: ٤٨]: المَطَرُ. قَالَ ابن عَبَّاسٍ: ﴿هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [الروم: ٢٨] فِي الآلِهَةِ، وَفِيهِ ﴿تَخَافُونَهُمْ﴾ [الروم: ٢٨] أَنْ يَرِثُوكُمْ كَمَا يَرِثُ بَعْضُكُمْ بَعْضًا. ﴿يُصَدَّعُونَ﴾ [الروم: ٤٣]: يَتَفَرَّقُونَ، ﴿فَاصْدَعْ﴾ [الحجر: ٩٤] وَقَالَ غَيْرُهُ: ضُعْفٌ وَضَعْفٌ لُغَتَانِ. وَقَالَ مُجَاهِدٌ ﴿السُّوأَى﴾ [الروم: ١٠]: الإِسَاءَةُ، جَزَاءُ المُسِيئِينَ.\n\n٤٧٧٤ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مَنْصُورٌ وَالأَعْمَشُ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ بَيْنَمَا رَجُلٌ يُحَدِّثُ فِي كِنْدَةَ فَقَالَ يَجِيءُ دُخَانٌ يَوْمَ الْقِيَامَةِ فَيَأْخُذُ بِأَسْمَاعِ الْمُنَافِقِينَ وَأَبْصَارِهِمْ، يَأْخُذُ الْمُؤْمِنَ كَهَيْئَةِ الزُّكَامِ. فَفَزِعْنَا، فَأَتَيْتُ ابْنَ مَسْعُودٍ، وَكَانَ مُتَّكِئًا، فَغَضِبَ فَجَلَسَ فَقَالَ مَنْ عَلِمَ فَلْيَقُلْ، وَمَنْ لَمْ يَعْلَمْ فَلْيَقُلِ اللهُ أَعْلَمُ. فَإِنَّ مِنَ الْعِلْمِ أَنْ يَقُولَ لِمَا لَا يَعْلَمُ لَا أَعْلَمُ. فَإِنَّ اللهَ قَالَ لِنَبِيِّهِ - ﷺ - ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (٨٦)﴾ وَإِنَّ قُرَيْشًا أَبْطَئُوا عَنِ الإِسْلَامِ فَدَعَا عَلَيْهِمِ النَّبِيُّ - ﷺ - فَقَالَ: «اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُفَ، فَأَخَذَتْهُمْ سَنَةٌ حَتَّى هَلَكُوا فِيهَا، وَأَكَلُوا الْمَيْتَةَ وَالْعِظَامَ وَيَرَى الرَّجُلُ مَا بَيْنَ السَّمَاءِ وَالأَرْضِ كَهَيْئَةِ الدُّخَانِ»، فَجَاءَهُ أَبُو سُفْيَانَ فَقَالَ يَا مُحَمَّدُ جِئْتَ تَأْمُرُنَا بِصِلَةِ","vol":"23","page":94},{"text":"الرَّحِمِ، وَإِنَّ قَوْمَكَ قَدْ هَلَكُوا فَادْعُ اللهَ، فَقَرَأَ ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ [الدخان: ١٠] إِلَى قَوْلِهِ: (عَائِدُونَ) [الدخان: ١٥] أَفَيُكْشَفُ عَنْهُمْ عَذَابُ الآخِرَةِ إِذَا جَاءَ ثُمَّ عَادُوا إِلَى كُفْرِهِمْ، فَذَلِكَ قَوْلُهُ تَعَالَى ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى﴾ [الدخان: ١٦] يَوْمَ بَدْرٍ وَلِزَامًا يَوْمَ بَدْرٍ ﴿الم (١) غُلِبَتِ الرُّومُ (٢)﴾ [الروم: ١، ٢] إِلَى ﴿سَيَغْلِبُونَ﴾ [الروم: ٣] وَالرُّومُ قَدْ مَضَى. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٥١١]\nهي مكية. وروى الواحدي من حديث الأعمش، عن عطية، عن أبي سعيد الخدري قال: لما كان يوم بدر ظهرت الروم على فارس فأعجب بذلك المؤمنون فنزلت: ﴿الم (١) غُلِبَتِ الرُّومُ (٢)﴾ إلى قوله: ﴿وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ﴾ قال: فرح المسلمون بظهور الروم على أهل فارس (^١).\nقال السخاوي: نزلت بعد: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ وقبل العنكبوت (^٢).\nفائدة:\nقال هشام بن محمد كما نقله أبو عمر في كتاب \"القصد والأمم\": من ولد يافث بن نوح رومي بن لنطي بن يونان بن يافث، وهم الروم الأول، أما الروم الثاني الذي رجع الملك إليهم فهم من ولد رومي بن لنطي من ولد عيص بن إسحاق، غلبوا على اليونانيين فبطل ذكر الأولين، وغلب هؤلاء على الملك، ولما قال (أمير المؤمنين) (^٣) لعمرو بن العاصي: أنتم أقرب إلينا نسبًا، نحن بنو العيص بن إسحاق وأنتم بنو إسماعيل بن إبراهيم، قال له عمرو: صدقت. زاد الرشاطي: ورومي يقال له:\n_________\n(^١) \"أسباب النزول\" ص ٥٣٥ (٦٧٥).\n(^٢) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٣) كذا بالأصل وعليها علامة استشكال، وكتب بالهامش: فيه نظر.","vol":"23","page":95},{"text":"رومانس الثاني، وهو الذي بنى مدينة رومية فنسبت إليهم، ورومي معرب من ولد رومانس والروم في لغتهم لا [يسمعون] (^١) أنفسهم ولا يدعوهم أهل الثغور إلا رومانس.\nقال: وقوم من الروم يزعمون أنهم من قضاعة من تنوخ وبهراء وسليخ، ومنهم قوم يزعمون أنهم من إياد وقوم ينسبون إلى غسان من آل جفنة، وعند [الواحدي] (^٢): صار اسم أبيهم لهم كالاسم للقبيلة. قال: وإن شئت هو جمع رومي منسوبًا إلى الروم ابن عيص (^٣). وعند أهل اللغة: رام الشيء يرومه رومًا، أي: طلبه. وأهل هذِه البلاد يسمونهم الإفرنج. وقال ابن صاعد في \"طبقاته\": كانت الروم فيها صابئة يعبدون الكواكب إلى أن قام قسطنطين بن هيلان باني القسطنطينية بدين النصرانية، ودعا الروم إلى الشرع به فأطاعوه وتنصروا عن آخرهم ورفضوا دينهم من تعظيمهم الهياكل وعبادة الأوثان وغير ذلك من شريعة النصرانية، ولم يزل دين النصرانية يفشو ويظهر إلى أن دخل فيه أكثر الأمم المجاورة للروم من الإفرنجية الجلالقة والصقالبة وبرجان [والفرس] (^٤) وجميع أهل مصر من القبط وجمهور السودان من الحبشة والنوبة وغيرهم.\n(ص) (وقَالَ مُجَاهِدٌ: ﴿يُحْبَرُونَ﴾: يُنَعَّمُونَ) أسنده الحنظلي من حديث ابن أبي نجيح عنه (^٥).\n_________\n(^١) كذا بالأصل ولعل الصواب (يُسمون).\n(^٢) في الأصل: الواحي.\n(^٣) ذكره في \"البسيط\" عند تفسيره لقوله تعالى ﴿غُلِبَتِ الرُّومُ (٢)﴾.\n(^٤) كلمة غير واضحة في الأصل ولعل ما أثبتناه هو الصواب.\n(^٥) انظر: \"تفسير مجاهد\" ٢/ ٥٠٠.","vol":"23","page":96},{"text":"وقال ابن عباس: يكرمون.\nوقال يحيى بن كثير وغيره: السماع في الجنة (^١).\n(ص) (﴿فَلَا يَرْبُو عِنْدَ اللهِ﴾: مَنْ أَعْطَى عطية يَبْتَغِي بها أَفْضَلَ فَلَا أَجْرَ لَهُ فِيهَا). هو قول سعيد بن جبير وغيره (^٢)، وهو ربا حلال لا أجر فيه ولا وزر، وهذا في حق الأمة، أما في حقه - ﵇ - فهو حرام عليه؛ لقوله تعالى: ﴿وَلَا تَمْنُنْ تَسْتَكْثِرُ (٦)﴾ [المدثر: ٦] وقيل في الآية غير ذلك.\n(ص) (﴿يَمْهَدُونَ﴾: يُسَوُّونَ المَضَاجِعَ) أي: يوطئون مقار أنفسهم في القبور أو في الجنة.\n(ص) (﴿الْوَدْقَ﴾: المَطَرُ. قَالَ ابن عَبَّاسٍ: ﴿هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ (^٣) فِي الآلِهَةِ، وَفِيهِ ﴿تَخَافُونَهُمْ﴾ أَنْ يَرِثُوكُمْ كَمَا يَرِثُ بَعْضُكُمْ بَعْضًا) هذا أسنده ابن أبي حاتم من حديث علي عنه (^٤).\nقال قتادة: وهو مثل ضربه الله للمشركين: فهل يرضى أحدكم أن يكون مملوكه في نفسه وماله مثله، فإذا لم ترضوا بهذا فكيف تجعلون لله شريكًا (^٥)؟!\nزاد غيره: وليس كمثله شيء، ولا تجعلون عبيدكم مثلكم وأنتم كلكم أرقاء لله تعالى.\n(ص) (﴿يُصَدَّعُونَ﴾: يَتَفَرَّقُونَ) قيل: هو بمعنى قوله: ﴿يَوْمَئِذٍ\n_________\n(^١) رواه الطبري ١٠/ ١٧٣ (٢٧٩١٦).\n(^٢) انظر: \"تفسير الطبري\" ١٠/ ١٨٧ - ١٨٨.\n(^٣) وقعت في الأصل ﴿هل لكم فيما ملكت أيمانكم﴾.\n(^٤) رواه الطبري من طريق آخر عنه ١٠/ ١٨١ (٢٧٩٤٩).\n(^٥) رواه الطبري ١٠/ ١٨١ (٢٧٩٤٧).","vol":"23","page":97},{"text":"يَصْدُرُ النَّاسُ أَشْتَاتًا﴾ [الزلزلة: ٦] وقيل: هو ما ذكر بعده من عمل صالح أو من كفر. وقيل: هو تفاوت المنازل.\n(ص) (وَقَالَ غَيْرُهُ: ضُعْفٌ وَضَعْفٌ لُغَتَانِ) قلت: كذا قال الخليل، ويقال الضُّعف في الجسد، والضَّعف في العقل (^١).\nوعبارة ابن التين: وقيل: هو بالضم، ما كان من الخلق، وبالفتح ما سفل، المعنى: خلقكم من المني، أي: في حال ضعف.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿السُّوأَى﴾ أي: الإِسَاءَةُ، جَزَاءُ المُسِيئِينَ) أي: العاقبة السيئة وهي النار. قال ابن التين: ضبط الإساء بالمد وكتب بالألف وفتح الهمزة، وفي بعض الكتب بكسر الهمزة والمد، وفي بعض الأمهات بالفتح والقصر، وكذلك هو في اللغة مقصور يكتب بالألف؛ لأنك تقول: رجل أسيان. وقد قالوا: أسوان، فجائز على هذا القول كتبه بالألف، وأصله أسيتُ (^٢) آسى، أي: حزنت، ومنه قوله تعالى: ﴿فَكَيْفَ آسَى عَلَى قَوْمٍ كَافِرِينَ﴾ [الأعراف: ٩٣] فأما السوء: فهو أشد الشر، والسوأى فعل منه، ومعنى (أَسَاؤُوا): أشركوا.\nفصل:\nثم ساق من حديث أَبِي الضُّحَى -مسلم بن صبيح الكوفي العطار- عَنْ مَسْرُوقٍ عن ابن مسعود - ﵁ -. وقد سلف في الاستسقاء مختصرًا، ويأتي أيضًا في الدخان مختصرًا (^٣)، فراجعه.\n_________\n(^١) \"العين\" ١/ ٢٨١.\n(^٢) رسمت في الأصل (أئست)، والمثبت يوافق ما في كتب اللغة. والله أعلم.\n(^٣) سيأتي برقم (٤٨٢٢).","vol":"23","page":98},{"text":"<span data-type='title' id=toc-2809>٢ - [باب] قوله: ﴿لَا تَبْدِيلَ لِخَلْقِ اللهِ﴾ [الروم: ٣٠]</span>\nلِدِينِ اللهِ.\n﴿خُلُقُ الْأَوَّلِينَ﴾ [الشعراء: ٣٧]: دِينُ الأَوَّلِينَ. وَالْفِطْرَةُ: الإِسْلَامُ.\n\n٤٧٧٥ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟» ثُمَّ يَقُولُ: ﴿فِطْرَةَ اللهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللهِ ذَلِكَ الدِّينُ الْقَيِّمُ﴾ [الروم: ٣٠]. [انظر: ١٣٥٨ - مسلم: ٢٦٥٨ - فتح: ٨/ ٥١٢]\nئم ساق حديث أبي هُرَيْرَةَ - ﵁ -: \"مَا مِنْ مَوْلُودٍ ولد إِلَّا يُولَدُ عَلَى الفِطْرَةِ\" (^١).\nوقد سلف في أواخر الجنائز، فراجعه.\n_________\n(^١) بعدها في الأصل: (الإسلام).","vol":"23","page":99},{"text":"<span data-type='title' id=toc-2810>(٣١) ومن سُورةِ لُقْمَانَ</span>\n<span data-type='title' id=toc-2811>١ - باب ﴿لَا تُشْرِكْ بِاللهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣]</span>\n٤٧٧٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيم، عَنْ عَلْقَمَة، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] شَقَّ ذَلِكَ عَلَى أَصْحَابِ رَسُولِ اللهِ - ﷺ - وَقَالُوا: أَيُّنَا لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّهُ لَيْسَ بِذَاكَ، أَلَا تَسْمَعُ إِلَى قَوْلِ لُقْمَانَ لاِبْنِهِ ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ \" [لقمان: ١٣]. [انظر: ٣٢ - مسلم: ١٢٤ - فتح: ٨/ ٥١٣]\nهي مكية، واختلف في قوله: ﴿وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ﴾. و﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾، وقوله: ﴿يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ﴾ مدنيتان (^١).\nوسلف ترجمة لقمان في أحاديث الأنبياء.\nوابنه: اسمه أنعم -فيما قاله قتادة- وكان كافرًا، فمازال به حتى أسلم، وزعم غيره أن اسم ابنه مشكم، وقيل: ماثان. وقيل: ثاران (^٢).\nقال السخاوي: ونزلت بعد الصافات، وقبل: سبأ (^٣).\n_________\n(^١) \"زاد المسير\" ٦/ ٣١٥.\n(^٢) ذكر الماوردي في تفسيره \"النكت والعيون\" ٤/ ٣٣٣ في اسم ابنه ثلاثة أقاويل: أحدها: مشكم، قاله الكلبي، الثاني: أنعم، حكاه النقاش، الثالث: بابان.\n(^٣) \"جمال القراء وكمال الإقراء\" ص ٨.","vol":"23","page":100},{"text":"فصل:\nساق في الباب حديث عبد الله لَمَّا نَزَلَتْ هذِه الآيَةُ ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢]. . الحديث. سلف في الإيمان وأحاديث الأنبياء وسورة الأنعام أيضًا (^١)، وقد سلف أن الظلم وضع الشيء في غير موضعه، والمشرك ينسب نعمة الله إلى غيره؛ لأن الله هو الرزاق والمحيي المميت. وقيل: هو الظالم لنفسه.\n_________\n(^١) سلف في أحاديث الأنبياء برقم (٣٣٦٠)، وفي سورة الأنعام برقم (٤٦٢٩).","vol":"23","page":101},{"text":"<span data-type='title' id=toc-2812>٢ - [باب] قوله: ﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ الآية [لقمان: ٣٤]\n٤٧٧٧ </span>- حَدَّثَنِي إِسْحَاقُ، عَنْ جَرِيرٍ، عَنْ أَبِي حَيَّانَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَوْمًا بَارِزًا لِلنَّاسِ إِذْ أَتَاهُ رَجُلٌ يَمْشِي فَقَالَ: يَا رَسُولَ اللهِ، مَا الإِيمَانُ؟ قَالَ: «الإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَلِقَائِهِ وَتُؤْمِنَ بِالْبَعْثِ الآخِرِ». قَالَ: يَا رَسُولَ اللهِ، مَا الإِسْلَام؟ قَالَ: «الإِسْلَامُ أَنْ تَعْبُدَ اللهَ وَلَا تُشْرِكَ بِهِ شَيْئًا، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومَ رَمَضَانَ». قَالَ: يَا رَسُولَ اللهِ، مَا الإِحْسَانُ؟ قَالَ: «الإِحْسَانُ أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ». قَالَ: يَا رَسُولَ اللهِ، مَتَى السَّاعَةُ؟ قَالَ: «مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ، وَلَكِنْ سَأُحَدِّثُكَ عَنْ أَشْرَاطِهَا إِذَا وَلَدَتِ الْمَرْأَةُ رَبَّتَهَا، فَذَاكَ مِنْ أَشْرَاطِهَا، وَإِذَا كَانَ الْحُفَاةُ الْعُرَاةُ رُءُوسَ النَّاسِ فَذَاكَ مِنْ أَشْرَاطِهَا فِي خَمْسٍ لا يَعْلَمُهُنَّ إِلاَّ اللهُ ﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الأَرْحَامِ﴾ [لقمان:٣٤]». ثُمَّ انْصَرَفَ الرَّجُلُ فَقَالَ: «رُدُّوا عَلَيَّ». فَأَخَذُوا لِيَرُدُّوا فَلَمْ يَرَوْا شَيْئًا. فَقَالَ: «هَذَا جِبْرِيلُ جَاءَ لِيُعَلِّمَ النَّاسَ دِينَهُمْ». [انظر: ٥٠ - مسلم: ٩، ١٠ - فتح: ٨/ ٥١٣]\n\n٤٧٧٨ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، قَالَ: حَدَّثَنِي عُمَرُ بْنُ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللهِ بْنِ عُمَر، أَنَّ أَبَاهُ حَدَّثَه، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ قَالَ النَّبِيُّ - ﷺ -: «مَفَاتِيحُ الْغَيْبِ خَمْسٌ» ثُمَّ قَرَأ: ﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ [لقمان:٣٤]. [انظر: ١٠٣٩ - فتح: ٨/ ٥١٣].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - في سؤال جبريل عن الإيمان والإسلام والإحسان، وقد سلف في الإيمان، وزاد هنا \"وكتبه\".\nوقال: \"وتؤمن بالبعث الآخر\" وقال: \"وإذا كان الحفاة العراة رءوس الناس\".","vol":"23","page":102},{"text":"ثم ساق بعده حديث ابن عُمَرَ ﵄ \"مفتاح الغَيْبِ خَمْسٌ\" الحديث.\nسلف في سورة الأنعام (^١) وقال: \"مفاتيح\" بدل \"مفتاح\" (^٢).\nوجاء الحديث الذي قبله بروايات يقرب بعضها من بعض. قال هنا (إذ أتاه رجل) وقال في أخرى: (في هيئة أعرابي يرى عليه أثر السفر) (^٣).\nوفي أخرى: (حسن الهيئة حسن الثياب طيب الريح، وأنه قال: يارسول الله، أأدنو؟ قال: \"ادنه\" فدنا دنوة، ثم قال: يا رسول الله، أأدنو؟ فدنا دنوة كالموقر لرسول الله - ﷺ - فعجبنا من توقيره لرسول - ﷺ -، وزاد في صفة الإسلام بعد \"أن تشهد أن لا إلة إلا الله وأن محمدًا رسول الله\" \"وتغتسل من الجنابة\". وزاد أنه كلما أجابه يقول: \"فإذا فعلت ذلك كنت مؤمنًا كنت مسلمًا\" فيقول: نعم صدقت. فعجبنا من توقيره لرسول الله - ﷺ -، وزاد: \"وتؤمن بالقدر خيره وشره\". وزاد: \"وإذا تطاول أهل الابل فى البنيان وولدت الأمة ربتها\" (^٤).\nوفي بعض الروايات أن عمر سمع الحديث. وفي بعضها أنه شهد القصة. وفي أخرى أنه - ﵇ -. قال: \"هذا جبريل يعلمكم دينكم وما خفي علي قبل هذا اليوم\".\n_________\n(^١) سلف برقم (٤٦٢٧).\n(^٢) قلت: بل (مفاتيح) وردت هنا في بعض روايات البخاري، وهو المثبت في أصل \"اليونينية\". وبهامشها (مفتاح) وعليها رمز أبي ذر وابن عساكر وأبي الوقت.\n(^٣) رواه مسلم (٨) كتاب: الإيمان، وغيره من حديث عمر بن الخطاب بلفظ: \"لا يرى عليه أثر السفر\".\n(^٤) رواه النسائي ٨/ ١٠١ - ١٠٢ من حديث أبي هريرة وأبي ذر، وفي \"الكبرى\" ٣/ ٤٤٦ (٥٨٨٣) من حديث ابن عمر، مع اختلاف في بعض الألفاظ.","vol":"23","page":103},{"text":"وفي بعضها أنه - ﵇ - قال لعمر بعد ثلاثة أيام: \"أتدري من الرجل هو جبريل\" (^١) وظاهر روايةٍ أخرى أنه لم يعرفه حين دخوله عليه وسؤاله إياه، وإنما علمه بعد أن طلبوا رده فلم يجدوه (^٢).\nوسلف أن قوله: (\"أشراطها\"): علاماتها، واحدها: شرط بفتح الراء.\n(\"وربتها\"): يريد من تعول عليها وتفعل بها فعل الربة المالكة. وفيه: إجابة السائل لما لم يسأل عنه تبرعًا؛ لقوله: (\"ولكن سأحدثك عن أشراطها\"). وقال في الزكاة: \"المفروضة\" ولم يذكر مثله في الصلاة.\n_________\n(^١) رواه أبو داود (٤٦٩٥) من حديث عمر بن الخطاب.\n(^٢) رواه مسلم (٩) من حديث أبي هريرة.","vol":"23","page":104},{"text":"<span data-type='title' id=toc-2813>(٣٢) ومن سورة ﴿تَنْزِيلُ﴾ السجدة</span>\nوَقَالَ مُجَاهِدٌ: ﴿مَهِينٌ﴾ ضَعِيفٍ، نُطفَةُ الرَّجُلِ. ﴿ضَلَلْنَا﴾ هَلَكْنَا. وَقَالَ ابن عَبَّاسٍ: الجُرُزُ التِي لَا تُمْطَرُ إِلَّا مَطَرًا لَا يُغْنِي عَنْهَا شَيْئًا. ﴿يَهْدِ﴾ يُبَيِّنُ.\nهي مكية، وفيها من المدني: ﴿تَتَجَافَى جُنُوبُهُمْ﴾ قاله مقاتل (^١). وقال ابن عباس: إلا ثلاث آيات: ﴿أَفَمَنْ كَانَ مُؤْمِنًا﴾.\nقال السخاوي: ونزلت بعد: ﴿قَدْ أَفْلَحَ﴾ وقبل الطور (^٢).\n(ص) (﴿مَهِينٌ﴾ ضَعِيفٍ، نُطْفَةُ الرَّجُلِ. ﴿ضَلَلْنَا﴾ هَلَكْنَا) أسنده الحنظلي من حديث ابن أبي نجيح (^٣) عنه. وقال غيره: صرنا ترابًا. وهو راجع إلى قول مجاهد؛ لأنه يقال: أضل الميت: إذا دفن، وأضللته أنا: دفنته.\n(ص) (وقال ابن عباس: الجُرز التي لا تمطر إلا مطرًا لا يغني عنها شيئًا). قلت: وقيل: هي تجرز ما فيها من النبات، كما يقال: رجل جروز إذا كان يأتي على كل مأكول لا يبقي منه شيئًا. وقال: هي أرض غليظة يابسة لا نبت فيها.\n(ص) (﴿يَهْدِ﴾ يُبَيِّنُ).\n_________\n(^١) \"زاد المسير\" ٦/ ٣٣٢.\n(^٢) \"جمال القراء\" ص ٨.\n(^٣) \"تفسير مجاهد\" ٢/ ٥١٠، ورواه الطبري ١٠/ ٢٣٥ (٢٨٢١٢).","vol":"23","page":105},{"text":"<span data-type='title' id=toc-2814>١ - [باب] قوله: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة: ١٧]\n٤٧٧٩ </span>- حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «قَالَ اللهُ ﵎: أَعْدَدْتُ لِعِبَادِى الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ». قَالَ أَبُو هُرَيْرَةَ: اقْرَءُوا إِنْ شِئْتُمْ ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِىَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة: ١٧]. وَحَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ اللهُ مِثْلَهُ. قِيلَ لِسُفْيَانَ رِوَايَةً. قَالَ: فَأَيُّ شَيْءٍ؟ قَالَ أَبُو مُعَاوِيَةَ عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ: قَرَأَ أَبُو هُرَيْرَةَ قُرَّاتِ. [انظر: ٣٢٤٤ - مسلم: ٢٨٢٤ - فتح: ٨/ ٥١٥]\n\n٤٧٨٠ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنِ الأَعْمَشِ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: «يَقُولُ اللهُ تَعَالَى: أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ، ذُخْرًا، بَلْهَ مَا أُطْلِعْتُمْ عَلَيْهِ». ثُمَّ قَرَأَ ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِىَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (١٧)﴾ [السجدة: ١٧]. [انظر: ٣٢٤٤ - مسلم: ٢٨٢٤ - فتح: ٨/ ٥١٥]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: \"أَعْدَدْتُ لِعِبَادِي\" الحديث.\nسلف في صفة الجنة\nثم ساق أيضًا عَنْ أَبِي هُرَيْرَةَ - ﵁ - قال: \"قال الله .. \" مثله. قيل لسفيان -يعني: أحد رواته-: رواية؟ قال: فأي شيء؟!\nثم ساقه من حديث أبي هريرة - ﵁أيضًا مثله\nوقال بعد: \"وَلَا خَطَرَ على قَلْبِ بَشَرٍ، ذُخْرًا، من بَلْهَ مَا أُطْلِعْتُمْ عَلَيْهِ\". ثُمَّ قَرَأَ ﴿فَلَا تَعْلَمُ نَفْسٌ﴾ الآية.","vol":"23","page":106},{"text":"قال أبو معاوية عن الأعمش عن أبي صالح قرأ أبو هريرة. (قُرَّات أعين).\nقوله: \"بله\" قال ابن التين: ضبطه بفتح الهاء، كأنه رآه فيها مثل كيف وأين، وفي بعضها بالكسر، وهو الظاهر؛ لأنه يضاف إلى ما بعده مثل (قبل) و(بعد) إذا أضيفا خفضا. قيل: \"بله\" بمعنى (كيف) وبمعنى (دع) وبمعنى (أجل)، كأنه يريد: دع ما أطلعتم عليه فإنه سهل أو يسير في جنب ما دخرته لهم، وحكى الليث أنها بمعنى (فضل)، كأنه يقول: هذا الذي غيبته عن علمهم فضل ما أطلعتم عليه منه. قال ابن فارس: وبله بمعنى (سوى)، وبمعنى (دع)، وذكر الحديث (^١).\nوالأشبه أن يكون في هذا الحديث بمعنى (سوى) و(غير)، لأجل أن في الحديث: \"من بله\".\n﴿أُخْفِيَ لَهُمْ﴾ قراءة العامة، أي خفي لهم، وقرأ حمزة ويعقوب: (أخفي) مسكنة الياء، أي: أنا أخفي، وقراءة عبد الله: (نخفي)، بالنون، وقرأ محمد بن كعب: (أخفى لهم)، يعني: أخفى الله تعالى من قرة أعين، وقراءة العامة على التوحيد (^٢).\n_________\n(^١) \"مجمل اللغة\" ١/ ١٣٣.\n(^٢) \"شواذ القرآن\" لابن خالويه ص ١١٩، انظر: \"الحجة\" للفارسي ٥/ ٤٦٣، \"الكشف\"لمكي ٢/ ١٩١.","vol":"23","page":107},{"text":"<span data-type='title' id=toc-2815>(٣٣) ومن سُورَةِ الأَحْزَابِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿صَيَاصِيهِمْ﴾ [الأحزاب: ٢٦]: قُصورِهِمْ (^١). معروفًا في الكتاب.\nمدنية، قال السخاوي: ونزلت بعد آل عمران، وقبل الممتحنة (^٢).\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٥١٧.\n(^٢) \"جمال القراء\" ص ٨.","vol":"23","page":108},{"text":"<span data-type='title' id=toc-2816>١ - [باب ﴿النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾]</span> (^١)\n٤٧٨١ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِر، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ، حَدَّثَنَا أَبِي، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَة، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا مِنْ مُؤْمِنٍ إِلاَّ وَأَنَا أَوْلَى النَّاسِ بِهِ فِي الدُّنْيَا وَالآخِرَةِ، اقْرَءُوا إِنْ شِئْتُمْ ﴿النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾ [الأحزاب: ٦] فَأَيُّمَا مُؤْمِنٍ تَرَكَ مَالًا فَلْيَرِثْهُ عَصَبَتُهُ مَنْ كَانُوا، فَإِنْ تَرَكَ دَيْنًا أَوْ ضِيَاعًا فَلْيَأْتِنِي وَأَنَا مَوْلَاهُ». نظر: ٢٢٩٨ - مسلم: ١٦١٩ - فتح: ٨/ ٥١٧]\n(ص): (﴿صَيَاصِيهِمْ﴾: قصورهم) هذا أسنده الحنظلي بالسند السالف.\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -: \"مَا مِنْ مُؤْمِنٍ إِلَّا وَأَنَا أَوْلَى النَّاسِ بِهِ\" الحديث.\nوقد سلف في الاستقراض (^٢)، ومعنى الآية: أن الشارع إذا أمر أو نهى، وخالفته النفس فإتباعه أولى، والضياع -بفتح الضاد: الهلكة، ويحتمل -كما قال ابن التين- أن يكون الفعل، فيكون مصدر ضاع يضوع ضِياعًا، وهو بكسر الضاد، وكذلك الضَياع: الأموال من العقار، وهو جمع ضيعة، وهو بكسر الضاد أيضًا.\n_________\n(^١) لم يذكر المصنف هذا الباب، وأثبت في \"اليونينية\".\n(^٢) سلف برقم (٢٣٩٨) باب: الصلاة على من ترك دينًا.","vol":"23","page":109},{"text":"<span data-type='title' id=toc-2817>٢ - [باب] قوله: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ الآية [الأحزاب: ٥]</span>\n٤٧٨٢ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ الْمُخْتَارِ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ قَالَ: حَدَّثَنِي سَالِمٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ -: أَنَّ زَيْدَ بْنَ حَارِثَةَ -مَوْلَى رَسُولِ اللهِ - ﷺ - مَا كُنَّا نَدْعُوهُ إِلاَّ: زَيْدَ ابْنَ مُحَمَّدٍ، حَتَّى نَزَلَ الْقُرْآنُ ﴿ادْعُوهُمْ لآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللهِ﴾. [الأحزاب: ٥] [مسلم: ٢٤٤٥ - فتح: ٨/ ٥١٧]\nذكر فيه حديث ابن عُمَرَ ﵄: أَنَّ زَيْدَ بْنَ حَارِثَةَ ﵄ (^١) -مَوْلَى رَسُولِ اللهِ - ﷺ - مَا كُنَّا نَدْعُوهُ إِلَّا زَيْدَ ابن مُحَمَّدٍ، حَتَّى ﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللهِ﴾ [الأحزاب: ٥].\nوأخرجه مسلم والترمذي والنسائي (^٢)، ومعنى الآية: ادعوهم لآبائهم الذين ولدوهم، ومعنى: ﴿أَقْسَطُ﴾ أعدل.\n_________\n(^١) كذا بالأصل.\n(^٢) الترمذي (٣٢٠٩)، (٣٨١٤)، والنسائي في \"الكبرى\" ٦/ ٤٢٩ (١١٣٩٧).","vol":"23","page":110},{"text":"<span data-type='title' id=toc-2818>٣ - [باب] قوله: ﴿فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾ الآية [الأحزاب: ٢٣]</span>\n﴿نَحْبَهُ﴾ [الأحزاب: ٢٣]: عَهْدَهُ. ﴿أَقْطَارِهَا﴾ [الأحزاب: ١٤] جَوَانِبُهَا. ﴿سُئِلُوا الْفِتْنَةَ لَآتَوْهَا﴾ [الأحزاب: ١٤]: لأَعْطَوْهَا.\n\n٤٧٨٣ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ قَالَ: حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: نُرَى هَذِهِ الآيَةَ نَزَلَتْ فِي أَنَسِ بْنِ النَّضْرِ ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الأحزاب: ٢٣]. [انظر: ٢٨٠٥ - مسلم: ١٩٠٣ - فتح: ٨/ ٥١٨]\n\n٤٧٨٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ قَالَ لَمَّا نَسَخْنَا الصُّحُفَ فِي الْمَصَاحِفِ فَقَدْتُ آيَةً مِنْ سُورَةِ الأَحْزَابِ، كُنْتُ أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقْرَؤُهَا، لَمْ أَجِدْهَا مَعَ أَحَدٍ إِلاَّ مَعَ خُزَيْمَةَ الأَنْصَارِيِّ، الَّذِي جَعَلَ رَسُولُ اللهِ - ﷺ - شَهَادَتَهُ شَهَادَةَ رَجُلَيْنِ ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الأحزاب: ٢٣]. [انظر: ٢٨٠٧ - فتح: ٨/ ٥١٨]\nالشرح:\nالأشهر في ﴿نَحْبَهُ﴾: عهده -كما ذكره -وهو قول مجاهد (^١)، وعبر معظمهم بالنذر، وقيل: النفس، وقيل: الخطر العظيم.\nروى البخاري، عن أَنَسٍ - ﵁ -: هذِه الآيَةَ نَزَلَتْ فِي أَنَسِ بْنِ النَّضْرِ.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٥١٧.","vol":"23","page":111},{"text":"وفي \"الحلية\" لأبي نعيم: أنه - ﵇ - تلا هذِه الآية على المنبر، فسأله رجل: من هؤلاء؟ فأقبل طلحة بن عبيد الله، فقال - ﵇ -: \"هذا منهم\" (^١). وفي \"تفسير ابن أبي حاتم\": \"إن عمارًا منهم\"، وفي \"تفسير ابن سلام\": \"هم حمزة وأصحابه\"، وقال ابن التين: كان ممن نذر ذلك عبد الله بن جحش، قال: وقيل في ﴿وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾: أن طلحة بن عبيد الله منهم.\nوما ذكره في ﴿أَقْطَارِهَا﴾ أنه جوانبها. هو كذلك، وواحدها قطر، وفيها لغة أخرى: قتر وأقتار. وما ذكره في ﴿لَآتَوْهَا﴾ هو على قراءة المد، وقراءة أهل الحجاز بالقصر، أي: جاءوها وفعلوها ورجعوا عن الإسلام وكفروا (^٢).\nثم ساق حديث خَارِجَةَ بْنِ زَيْدِ بْنِ ثَابِتٍ، أَنَّ زيدَ بْنَ ثَابِتٍ قَالَ لَمَّا نَسَخْنَا الصُّحُفَ فِي المَصَاحِفِ فَقَدْتُ آيَةً مِنْ سُورَةِ الأَحْزَابِ، كُنْتُ كثيرًا أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقْرَؤُهَا، لَمْ أَجِدْهَا مَعَ أَحَدٍ إِلَّا مَعَ خُزَيْمَةَ بن ثابت الأَنْصَارِيِّ، الذِي جَعَلَ رَسُولُ اللهِ - ﷺ - شَهَادَتَهُ بشَهَادَةَ رَجُلَيْنِ ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الأحزاب: ٢٣].\nوهذا الحديث سلف وضبط ذلك بشهادة زيد وخزيمة.\n_________\n(^١) \"حلية الأولياء\" ١/ ٨٧ - ٨٨.\n(^٢) انظر: \"تفسير الطبري\" ١٠/ ٢٧١، \"الحجة\" للفارسي ٥/ ٤٧٢.","vol":"23","page":112},{"text":"<span data-type='title' id=toc-2819>٤ - [باب] قَوْلِهِ: ﴿يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا﴾ الآية [الأحزاب: ٢٨]</span>\nوقال معمر: التَّبَرُّجُ أَنْ تُخْرِجَ مَحَاسِنَهَا، و﴿سُنَّةَ اَللَّهِ﴾ [الأحزاب: ٦٢] سنّها: جَعَلَهَا.\n\n٤٧٨٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ عَائِشَةَ ﵂زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - جَاءَهَا حِينَ أَمَرَ اللهُ أَنْ يُخَيِّرَ أَزْوَاجَهُ، فَبَدَأَ بِي رَسُولُ اللهِ - ﷺ - فَقَالَ: «إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَا عَلَيْكِ أَنْ تَسْتَعْجِلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ»، وَقَدْ عَلِمَ أَنَّ أَبَوَيَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِهِ، قَالَتْ ثُمَّ قَالَ: «إِنَّ اللهَ قَالَ: ﴿يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ﴾ [الأحزاب: ٢٨]». إِلَى تَمَامِ الآيَتَيْنِ فَقُلْتُ لَهُ: فَفِي أَيِّ هَذَا أَسْتَأْمِرُ أَبَوَيَّ فَإِنِّي أُرِيدُ اللهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ. [٤٧٨٦ - مسلم: ١٤٧٥ - فتح: ٨/ ٥١٩].\nهذا ذكره عبد الرزاق عن معمر (^١).\nثم ساق حديث عَائِشَةَ ﵂ أنه - ﷺ - جاءَهَا حِينَ أَمَرَه اللهُ تعالى أَنْ يُخَيِّرَ أَزْوَاجَهُ، فَبَدَأَ بِي رَسُولُ اللهِ - ﷺ - فَقَالَ: \"إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَا عَلَيْكِ ألا تَسْتَعْجِلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ\"، وَقَدْ عَلِمَ أَنَّ أَبَوَيَّ لَمْ يَكُونَا يَأْمُرَانِي بفِرَاقِهِ، قَالَتْ ثُمَّ قَالَ: \"إِنَّ اللهَ تعالى قَالَ: ﴿يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا﴾ [الأحزاب: ٢٩] \". إِلَى\n_________\n(^١) المقصود بمعمر هنا هو ابن المثنى وكلامه في \"المجاز\" ٢/ ١٣٨. نبه عليه ابن حجر في \"الفتح\" ٨/ ٥١٩، وقال: وتوهم مغلطاي ومن قلده أن مراد البخاري معمر بن راشد، فنسب هذا إلى تخريج عبد الرزاق في \"تفسيره\" عن معمر، ولا وجود لذلك في \"تفسير عبد الرزاق\".","vol":"23","page":113},{"text":"تَمَامِ الآيَتَيْنِ. فَقُلْتُ لَهُ: فَفِي أَيِّ هذا أَسْتَأْمِرُ أَبَوَيَّ فَإِنِّي أُرِيدُ اللهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ.\nهذا الحديث أخرجه مسلم والأربعة (^١).\n_________\n(^١) أبو داود (٢٢٠٣) - مختصرًا، الترمذي (٣٢٠٤)، النسائي ٦/ ٥٥ - ٥٦، ابن ماجه (٢٠٥٣).","vol":"23","page":114},{"text":"<span data-type='title' id=toc-2820>٥ - [باب] قَوْلِهِ: ﴿وَإِنْ كُنْتُنَّ تُرِدْنَ اللهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ﴾ الآية [الأحزاب: ٢٩]</span>\nوَقَالَ قَتَادَةُ: ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللهِ وَالْحِكْمَةِ﴾ [الأحزاب: ٣٤]: القُرْآنُ وَالسُّنَّةُ.\n\n٤٧٨٦ - وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ -زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: لَمَّا أُمِرَ رَسُولُ اللهِ - ﷺ - بِتَخْيِيرِ أَزْوَاجِهِ بَدَأَ بِي فَقَالَ: «إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَا عَلَيْكِ أَنْ لَا تَعْجَلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ». قَالَتْ: وَقَدْ عَلِمَ أَنَّ أَبَوَيَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِهِ، قَالَتْ: ثُمَّ قَالَ: «إِنَّ اللهَ جَلَّ ثَنَاؤُهُ قَالَ ﴿يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا﴾ [الأحزاب: ٢٨] إِلَى ﴿أَجْرًا عَظِيمًا﴾ [الأحزاب: ٢٩]». قَالَتْ: فَقُلْت: فَفِي أَيِّ هَذَا أَسْتَأْمِرُ أَبَوَيَّ؟! فَإِنِّي أُرِيدُ اللهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ، قَالَتْ: ثُمَّ فَعَلَ أَزْوَاجُ النَّبِيِّ - ﷺ - مِثْلَ مَا فَعَلْتُ.\nتَابَعَهُ مُوسَى بْنُ أَعْيَنَ، عَنْ مَعْمَر، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ. وَقَالَ عَبْدُ الرَّزَّاقِ وَأَبُو سُفْيَانَ الْمَعْمَرِىُّ: عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ. [انظر: ٤٧٨٥ - مسلم: ١٤٧٥ - فتح: ٨/ ٥٢٠]\n(قَالَ قَتَادَةُ: ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللهِ وَالْحِكْمَةِ﴾: القُرْآنُ وَالسُّنَّةُ.) هدا رواه الحنظلي عن أحمد بن منصور، ثنا عبد الرزاق، أنا معمر عنه (^١).\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ ابْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ -زَوْجَ النَّبِيّ - ﷺ - قَالَتْ: لَمَّا أُمِرَ رَسُولُ اللهِ\n_________\n(^١) انظر \"تفسير عبد الرزاق\" ٢/ ٩٦ (٢٣٤٢).","vol":"23","page":115},{"text":"- ﷺ - بِتَخْيِيرِ أَزْوَاجِهِ بَدَأَ بِي، قًالَ: \"إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلَا عَلَيْكِ أَنْ لَا تَعْجَلِي .. \" الحديث.\nثم قال: تَابَعَهُ مُوسَى بْنُ أَعْيَنَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ. وَقَالَ عَبْدُ الرَّزَّاقِ وَأَبُو سُفْيَانَ المَعْمَرِيُّ: عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ.\nالشرح:\nقوله: (وقال الليث) يجوز أن يكون عن كاتب الليث -أبي صالح عبد الله بن صالح- فإن الحديث عنده وليس هو عند البخاري ممن يخرج له في الأصول إلا في موضع واحد في البيوع (^١)، صرح بسماعه منه، وروايته عنه.\nومتابعته عبد الرزاق أخرجها ابن ماجه من حديث محمد بن يحيى عنه (^٢)، ولما رواه النسائي، عن يونس بن عبد الأعلى، عن يونس بن يزيد وموسى بن علي، عن ابن شهاب، عن أبي سلمة، وعن محمد بن عبدالأعلى، عن محمد بن ثور، عن معمر، عن الزهري، عن عروة، عن عائشة قال: هذا خطأ، ولا أعلم من الثقات تابع معمرًا على هذِه\n_________\n(^١) ورد في هامش الأصل: روى البخاري في تفسير سورة الفتح، عن عبد الله ثنا عبد العزيز بن أبي سلمة حديثًا في قوله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ﴾ [(٤٨٣٨)]. وقد اخُتلف في عبد الله على أقوال، قال المزي: وأولى الأقوال بالصواب قول من قال إنه كاتب الليث، وذكر حجته في ذلك، والمكان الذي ذكره المؤلف لا أستحضره الآن. اهـ. [وانظر: \"تهذيب الكمال\" ١٥/ ١١٣ - ١١٤.\nوقال ابن حجر في \"تهذيب التهذيب\" ٢/ ٣٥٨: ووقع في روايتنا من طريق أبي ذر: حدثنا عبد الله بن مسلمة يعني القعنبي، والظاهر أنه الأصوب. اهـ. وانظر: \"فتح الباري\" ٨/ ٥٨٥].\n(^٢) ابن ماجه (٢٠٥٣).","vol":"23","page":116},{"text":"الرواية (^١). وأفاد ابن عساكر أن معاوية بن صالح الصدفي رواه عن الزهري، عن عروة، قال الدارقطني: وكذا رواه محمد بن ثور وابن المبارك والحسن بن أبي الربيع الجرجاني.\nوقوله: (وأبو سفيان المعمري) اسمه محمد بن حميد البصري، ولقب بالمعمري؛ لأنه رحل إلى معمر، مات سنة اثنتين وثمانين ومائتين، روى له مسلم أيضًا.\nإذا تقرر ذلك: فمما عد من خصائصه - عليه أفضل الصلاة والسلام - أنه كان يجب عليه -على الأصح- تخيير زوجاته بين اختيار زينة الدنيا ومفارقته، وبين اختيار الآخرة والبقاء في عصمته، ولا يجب ذلك على غيره.\nووجهه الآية المذكورة وفي سبب نزولها أقوال محل الخوض فيها كتب التفسير، وقد أوضحت القول فيها في كتاب \"غاية السول في خصائص الرسول\" (^٢)، فلما نزلت آية التخيير بدأ بعائشة كما نص عليه في الحديث.\nوحقيقته أن يجعل الطلاق إلى المرأة، فإن لم تطلق فليس بشيء، كما لو فوتته لا يمضي، فلما بدأ بها اختارته، ثم اخترنه باقي نسائه، وبه قال الأكثرون، وقال الماوردي: إلا فاطمة بنت الضحاك الكلابية، وكان قد دخل بها، فاختارت الحياة الدنيا وزينتها، فسرحها، فلما كان في زمن عمر وجدت تلقط البعر وتقول: إني\n_________\n(^١) \"السنن الكبرى\" ٣/ ٣٦٢ (٥٦٣٢، ٥٦٣٣)، وانظر: \"تحفة الأشراف\" ١٢/ ٨٧ (١٦٦٣٢).\n(^٢) \"غاية السول\" ص ١٠٩.","vol":"23","page":117},{"text":"اخترت الدنيا على الآخرة، فلا دنيا ولا آخرة، زاد ابن الطلاع: وكانت تقول: أنا الشقية، قال: وكانت تحته قيلة بنت قيس، وأنه أوصى بتخييرها في مرضه فاختارت فراقه قبل الدخول. وقال الماوردي: هل كان التخيير (بين) (^١) الدنيا والآخرة أو بين الطلاق والمقام؟ فيه قولان للعلماء أشبههما بقول الشافعي الثاني، وقال بعد: إنه الصحيح (^٢).\nوكذا فرض الخلاف القرطبي، وعبارته: هل كان في البقاء أو الطلاق، أو بين الدنيا فيفارقهن أو بين الآخرة فيمسكهن ولم يخيرهن في الطلاق، وقال: ذكره الحسن وقتادة، ومن الصحابة: علي، فيما رواه أحمد عنه أنه قال لم يخير رسول الله - ﷺ - نساءه إلا بين الدنيا والآخرة (^٣).\nوعبارة ابن الجوزي: المعنى في تخييره: إن اخترتن الدنيا فأخبرنني حتى أطلقكن، ولا يكون من تخيير المرأة إذا اختارت نفسها وقع الطلاق، فإنه كناية في حقه، أو يكون جوابًا عن سؤالها فهو كناية من جانبها أيضًا قبلته بلفظ الاختيار.\nوفرع الماوردي فقال: فعلى الأول لا شيء حتى تطلق، وعلى الثاني فيه وجهان: أحدهما: أن تخييره كتخيير غيره ويرجع فيه إلى نيته ونيتها، وثانيهما: أنه صريح في الطلاق لخروجه مخرج التغليظ.\n_________\n(^١) في الأصل: (بعد)، والمثبت هو الصواب.\n(^٢) انظر: \"غاية السول\" صى ١١٣ - ١١٦.\n(^٣) \"تفسير القرطبي) ١٤/ ١٧٠، وحديث علي في \"المسند\" ١/ ٧٨ من زيادات عبد الله بن أحمد، وقال الشيخ أحمد شاكر (٥٨٨): إسناده ضعيف جدًّا … ثم إن هذا الحديث خطأ يخالف الأحاديث الصحاح: أن رسول الله - ﷺ - خيَّر أزواجه الطلاق فاخترن الله ورسوله.","vol":"23","page":118},{"text":"وحاصل الخلاف: هل هو صريح أو كناية، ومذهب الأربعة والجمهور، -كما قاله النووي- أن من خير زوجته فاختارته لم يكن ذلك طلاقًا، ولا تقع به فرقة، وروي عن علي وزيد بن ثابت والحسن والليث: أن نفس التخيير يقع به طلقة بائنة، سواء اختارت زوجها أم لا، وحكاه الخطابي وغيره من مذهب مالك، قال القاضي: لا يصح عنه (^١). وقال ربيعة: يقع رجعيًّا وإن اختارت زوجها. وحكى الرازي الحنفي خلافًا عن السلف فيمن خير امرأته، فقال علي: إذا اختارت زوجها فواحدة رجعية، أو نفسها فبائنة. وعنه: لا شيء في الأول، وقال عمر (بن) (^٢) عبد الله: لا شيء في الثاني، وقال زيد بن ثابت: في (أمرك بيدك) وإن اختارت نفسها رجعية.\nوقال أبو حنيفة وصاحباه وزفر في الخيار: إن اختارت زوجها فلا شيء، أو نفسها فبائن إذا أراد الزوج الطلاق، ولا يكون ثلاثًا وإن نوى، وقال ابن أبي ليلى والأوزاعي والثوري: إن اختارت زوجها فلا شيء أو نفسها فواحدة، وقال مالك في الخيار: إنه ثلاث إذا اختارت نفسها، وإن طلقت نفسها واحدة لم يقع شيء (^٣)، وحكى سحنون عن أكثر أصحابهم أنها طلقة بائنة، وقيل: رجعية (^٤).\nقال ابن المنذر: قول عائشة﵂- (خيرنا رسول الله - ﷺ - فلم يعد ذلك علينا شيئًا) دال على اختيارها زوجها لم يكن طلاقًا،\n_________\n(^١) \"شرح مسلم\" للنووي ١٠/ ٧٩ - ٨٠، وانظر: \"إكمال المعلم\" ٥/ ٣٢ - ٣٣.\n(^٢) كذا بالأصل وعليها علامة استشكال والصواب (و) كما في \"أحكام القرآن\" للجصاص.\n(^٣) انظر: \"أحكام القرآن\" للجصاص ٥/ ٢٢٧.\n(^٤) انظر: \"النوادر والزيادات\" ٥/ ٢٢٤.","vol":"23","page":119},{"text":"بخلاف اختيارها نفسها، وأن المخيرة إذا اختارت نفسها فهي مطلقة، بهذا، يملك زوجها رجعتها. ثم حكى عن عمر وابن مسعود وابن عباس أنها إذا اختارت نفسها فرجعية، وبه قال ابن أبي ليلى والثوري والشافعي.\nوروي: بائن، روي عن علي، وهو قول أبي حنيفة وأصحابه، وقيل: ثلاث، وهو قول مالك والليث وقبلهما زيد بن ثابت والحسن البصري (^١).\nفائدة:\nقوله: (\"فلا تعجلي\") قاله شفقة عليها، فإنه خاف أن يحملها صغر سنها وقلة تجربتها على اختيار الفراق فيجب فراقها، وقد يقتدي بها غيرها من نسائه.\nوقوله: (\"حتى تستأمري أبويك\" (صريح في أنها لو أوقعت الطلاق لوقع، وانفرد طاوس فقال: الطلاق للرجل، وقيل: إنما أمره الله بالتخيير؛ لعلمه أنهن يخترنه، وهذا لا يعلم في غير أمهات المؤمنين. قال هذا القائل: فيكره أن يخير الرجل المرأة، ورد عليه باستعمال السلف له.\n_________\n(^١) انظر: \"الإشراف\" ١/ ١٥٨.","vol":"23","page":120},{"text":"<span data-type='title' id=toc-2821>٦ - [باب] قوله: ﴿وَتُخْفِي فِي نَفْسِكَ مَا اللهُ مُبْدِيهِ﴾ الآية [الأحزاب: ٣٧]\n٤٧٨٧ </span>- حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا مُعَلَّى بْنُ مَنْصُورٍ، عَنْ حَمَّادِ بْنِ زَيْدٍ، حَدَّثَنَا ثَابِتٌ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ هَذِهِ الآيَةَ ﴿وَتُخْفِى فِي نَفْسِكَ مَا اللهُ مُبْدِيهِ﴾ [الأحزاب: ٣٧] نَزَلَتْ فِي شَأْنِ زَيْنَبَ ابْنَةِ جَحْشٍ وَزَيْدِ بْنِ حَارِثَةَ. [٧٤٢٠ - فتح: ٨/ ٥٢٣]\nذكر فيه حديث أنَسٍ - ﵁ - أَنَّ هذِه الآيَةَ نَزَلَتْ فِي شَأْنِ زينَبَ بنت جَحْشٍ وَزيدِ بْنِ حَارِثَةَ.\nهذِه القصة قد ساقها بعد مطولة من حديث أنس أيضًا. قال أنس - ﵁ -: لو كان رسول الله - ﷺ - كاتمًا شيئًا لكتم هذِه الآية.\nقال قتادة: كان - ﵇ - يحب أن يطلقها فيكره أن يقول له: طلقها، فيسمع الناس بذلك فيفتنوا، وسئل الحسن عن هذِه الآية فقال: أعلم الله نبيه أن زيدًا يطلق زينب ثم تتزوجها بعد. وأخرجه النسائي والترمذي وقال: صحيح (^١).\nقال القاضي عياض: وأصح ما فيه ما حكي عن علي بن الحسين أن الله قد أعلم نبيه أن زينب ستكون من أزواجه، فلما شكاها إليه زيد قال له: \"أمسك عليك زوجك\" وأخفى في نفسه ما أعلمه الله به من أنه سيتزوجها، ما الله مبديه ومظهره من أمر التزويج وطلاق زيد، ثم أوضح ذلك (^٢).\n_________\n(^١) الترمذي (٣٢١٢)، النسائي في \"الكبرى\" ٦/ ٤٣٢ (١١٤٠٧).\n(^٢) \"إكمال المعلم\" ١/ ٥٣١ - ٥٣٢.","vol":"23","page":121},{"text":"ومن خصائصه عليه أفضل الصلاة والسلام أنه إذا رغب في نكاح امرأة، فإن كانت خلية فعليها الإجابة على الأصح، وحرم على غيره خطبتها، وإن كانت ذات زوج وجب على زوجها طلاقها لينكحها على الصحيح كما أوضحت ذلك في \"الخصائص\" (^١).\nفائدة:\nجاء في زواجه بزينب أنه أشبع الناس خبزًا ولحمًا، وجاء أنه أولم بشاة، وجاء أنه أشبعهم من الحيس الذي أرسلته أم سليم في تور. قال القاضي عياض: وهو وهم من بعض الرواة ركب قصة على أخرى (^٢).\nقلت: ولم لا يجوز أن يكون المجموع وقع فأخبر كل عما شاهده بعد انصراف الأولين.\n_________\n= وقد اختلفت الآثار الواردة في قصة زواج النبي - ﷺ - بزينب ﵂، بل لم يصح منها الكثير، حتى قال الحافظ ابن كثير عند تفسيره لهذِه الآية: ذكر ابن جرير، وابن أبي حاتم -هاهنا- آثارًا عن بعض السلف - ﵃ -، أحببنا أن نضرب عنها صفحًا؛ لعدم صحتها، فلا نوردها.\nوأصح ما قيل فيها، ما قال القاضي عياض، وهو ما اختاره الحافظ ابن كثير في \"تفسيره\" والحافظ ابن حجر في \"الفتح\" وغيرهما.\nوقد كانت قصة زواج زيد بن حارثة مولى رسول الله - ﷺ - من زينب ﵂، ثم طلاقه لها، وتزويج الله -﷿- النبي - ﷺ - منها، تغيير لمفاهيم وقيم اجتماعية موروثة في حياة الجماعة العربية في جاهليتها، فبزواج زيد بن حارثة مولى النبي - ﷺ - من زينب، قضى رسول الله - ﷺ - على الفوارق الطبقية الموروثة، والعصبيات الجاهلية. وبعد طلاقه لها وزواج النبي - ﷺ -، كان ذلك إبطالًا للعرف السائد من تحريم زوجات الأدعياء، بل كان فيه إبطال لعادة التبني في ذاتها.\nانظر: \"تفسير ابن كثير\" ١١/ ١٧٠ - ١٧٤، \"فتح الباري\" لابن حجر ٨/ ٥٢٤.\n(^١) \"الخصائص\" ص ١٩٦.\n(^٢) \"إكمال المعلم\" ٤/ ٦٠٢.","vol":"23","page":122},{"text":"<span data-type='title' id=toc-2822>٧ - [باب]: قَوْلِهِ: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ الآية [الأحزاب: ٥١]</span>\nقَالَ ابن عَبَّاسٍ: (تُرْجِئُ) تُؤَخِّرُ. (أَرْجِئْهُ [الأعراف: ١١١] و[الشعر اء: ٣٦]: أَخِّرْهُ.\n\n٤٧٨٨ - حَدَّثَنَا زَكَرِيَّاءُ بْنُ يَحْيَى، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ هِشَامٌ، حَدَّثَنَا، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَت: كُنْتُ أَغَارُ عَلَى اللاَّتِي وَهَبْنَ أَنْفُسَهُنَّ لِرَسُولِ اللهِ - ﷺ - وَأَقُولُ أَتَهَبُ الْمَرْأَةُ نَفْسَهَا؟! فَلَمَّا أَنْزَلَ اللهُ تَعَالَى ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ﴾ [الأحزاب:٥١] قُلْتُ: مَا أُرَى رَبَّكَ إِلاَّ يُسَارِعُ فِي هَوَاكَ. [٥١١٣ - مسلم: ١٤٦٤ - فتح: ٨/ ٥٢٤]\n\n٤٧٨٩ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَاصِمٌ الأَحْوَلُ، عَنْ مُعَاذَةَ، عَنْ عَائِشَةَ - ﵂: أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسْتَأْذِنُ فِي يَوْمِ الْمَرْأَةِ مِنَّا بَعْدَ أَنْ أُنْزِلَتْ هَذِهِ الآيَةُ ﴿تُرْجِئُ مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِى إِلَيْكَ مَنْ تَشَاءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ﴾ [الأحزاب:٥١]. فَقُلْتُ لَهَا: مَا كُنْتِ تَقُولِي؟ قَالَتْ: كُنْتُ أَقُولُ لَهُ إِنْ كَانَ ذَاكَ إِلَيَّ فَإِنِّي لَا أُرِيدُ يَا رَسُولَ اللهِ أَنْ أُوثِرَ عَلَيْكَ أَحَدًا.\nتَابَعَهُ عَبَّادُ بْنُ عَبَّادٍ سَمِعَ عَاصِمًا. [مسلم: ١٤٧٦ - فتح: ٨/ ٥٢٥]\nقَالَ ابن عَبَّاسٍ: (تُرْجِئُ): تُؤَخِّرُ. أرجه: أَخِّرْهُ. أسنده ابن أبي حاتم من حديث علي بن أبي طلحة عنه، والهمز أكثر وأجود.\nوهذِه الآية نزلت -كما نقله الواحدي عن المفسرين- حين طلب أزواجه - ﵇ - زيادة النفقة وشبه ذلك، فهجرهن شهرًا حتى نزلت فيهن آية التخيير فأمر أن يخيرهن.\nوعلى أنهن أمهات المؤمنين فلا ينكحن أبدًا، وعلى أنه يؤوي إليه","vol":"23","page":123},{"text":"من يشاء ويرجي من يشاء، فيرضين به منهن، قسم لهن أم لم يقسم فيرضين بذلك.\nوقال قوم: لما نزلت آية التخيير أشفقن أن يطلقهن، فقلن: يا نبي الله اجعل لنا من مالك ونفسك ما شئت ودعنا على حالنا، فنزلت (^١).\nوحكى ابن الجوزي في الآية أربعة أقوال:\nأحدها: تطلق من تشاء من نسائك وتمسك من تشاء منهن، قاله ابن عباس.\nثانيها: تترك نكاح من تشاء من أمتك، قاله الحسن.\nثالثها: تعتزل من شئت من أزواجك ولا تأتيها بغير طلاق، وتأتي من تشاء فلا تعتزلها، قاله مجاهد.\nالرابع: تقبل من تشاء من المؤمنات اللواتي وهبن أنفسهن وتترك من تشاء، قاله السدي وعكرمة (^٢).\nثم ساق البخاري في الباب حديت عَائِشَةَ ﵂: كُنْتُ أَغَارُ عَلَى اللَّاتِي وَهَبْنَ أَنْفُسَهُنَّ لِرَسُولِ اللهِ - ﷺ - … الحديث.\nوأخرجه أيضًا في النكاح.\nومسلم والنسائي وابن ماجه (^٣).\nومن حديثها أيضًا عَنْ مُعَاذَةَ، عنها، أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسْتَأْذِنُ فِي بيت المَرْأَةِ مِنَّا بَعْدَ أَنْ نزلت عليه ﴿تُرْجِي مَنْ تَشَاءُ﴾ [الأحزاب: ٥١]. فَقُلْتُ لَهَا: مَا كُنْتِ تَقُولِينَ؟ فقَالَتْ: كُنْتُ أَقُولُ لَهُ إِنْ كَانَ ذَلكَ إِلَيَّ فَإِنِّي لَا أُرِيدُ يَا رَسُولَ اللهِ أَنْ أُوثِرَ عَلَيْكَ أَحَدًا.\n_________\n(^١) \"أسباب النزول\" للواحدي ص ٣٧١.\n(^٢) \"زاد المسير\" ٦/ ٤٠٧.\n(^٣) النسائي ٦/ ٥٤، ابن ماجه (٢٠٠٠).","vol":"23","page":124},{"text":"تابعه عباد بن عباد سمع عاصمًا.\nوأخرجه أولًا من حديث عبد الله، عن عاصم الأحول، عن معاذة به مسلم وأبو داود والنسائي (^١).\nوظاهر قولها: (أغار) إلى آخره .. يدل على أن الآية نزلت في الواهبة نفسها، وبه قال الشعبي. وظاهر استئذانه أنه لم يخرج أحدًا، وهو قول الزهري: ما علمت أنه أرجأ أحدًا من أزواجه. وصححه الواحدي (^٢)، وقال قتادة: أطلق له أن يقسم بينهن كيف شاء، فلم يقسم إلا بالقسط.\nروى عبد في \"تفسيره\" عن أبي رزين أن الآية لما نزلت آوى عائشة وحفصة وأم سلمة وزينب، فكان يقسم بينهن سواء، لا يفضل بعضهن على بعض، وأرجأ ميمونة وسودة وجويرية وصفية وأم حبيبة، وصححه بعضهم، وجعل الداودي أم حبيبة في المؤويات، وهو غريب.\nوعن الشعبي: إن نساء وهبن أنفسهن لرسول الله - ﷺ - (فدخل) (^٣) ببعضهن وأرجأ بعضهن ولم يفارقهن حتى توفي، ولم ينحكن بعده، منهم أم شريك (^٤).\nقال البيهقي: إن صح سنده كأنه أرجأهن ولم يقبلهن، وإن كن حلالًا له، ولما أرجأ خولة تزوجها عثمان بن مظعون (^٥).\n_________\n(^١) أبو داود (٢١٣٦)، النسائي في \"الكبرى\" ٥/ ٣٠١ (٨٩٣٦).\n(^٢) \"أسباب النزول\" ص ٣٧٢.\n(^٣) في الأصل: (يدخل)، والمثبت المناسب للسياق الموافق لمصادر التخريج.\n(^٤) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٦٥، \"أحكام القرآن\" للجصاص ٥/ ٢٣٩، ٢٤٠.\n(^٥) \"سنن البيهقي\" ٧/ ٥٥.","vol":"23","page":125},{"text":"فوائد:\nالأولى: اختلف في الواهبة نفسها لرسول الله - ﷺ - على أقوال:\nأحدها: أم شريك، قاله عروة، وأخرجه النسائي عنها (^١)، وهي بنت جابر بن ضباب بن حجر، من بني عامر بن لؤي. قاله مقاتل، وكانت تحت أبي العسر الدوسي، فولدت له شريكًا ومسلمًا، ثم مات عنها.\nثانيها: ميمونة بنت الحارث، قاله ابن عباس.\nثالثها: زينب بنت خزيمة الأنصارية، أم المساكين، قاله الشعبي (^٢).\nرابعها: خولة بنت حكيم، قالته عائشة، ففي \"الصحيح\" كما سيأتي عنها: كانت خولة بنت حكيم من اللاتي وهبن أنفسهن لرسول الله - ﷺ -، فقالت عائشة: أما تستحي المرأة تهب نفسها للرجل، فلما نزلت: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾ وقلت: يا رسول الله، ما أرى ربك إلا يسارع في هواك، وهذا يدل على أن معنى قوله: ﴿تُرْجِي﴾: تؤخر فلا تقبل هبتها، وتؤوي إليك من تشاء بقبول هبتها، كما هو أحد الأقوال السالفة.\nوهذا الحديث أخرجه من حديث محمد بن سلام، ثنا ابن فضيل، عن هشام، عن أبيه، عن عائشة، ﵂، قال: ورواه أبو سعيد المؤدب، ومحمد بن بشر، وعبدة، عن هشام، عن أبيه، عنها، يزيد بعضهم على بعض (^٣).\nأما رواية أبي سعيد فأخرجها الإسماعيلي من حديث منصور بن أبي مزاحم، عنه.\n_________\n(^١) النسائي في \"الكبرى\" ٥/ ٢٩٤ (٨٩٢٨).\n(^٢) انظر: \"تفسير البغوي\" ٦/ ٣٦٤.\n(^٣) سيأتي برقم (٥١١٣) كتاب: النكاح، باب: هل للمرأة أن تهب نفسها لأحد؟","vol":"23","page":126},{"text":"وأما رواية محمد بن بشر فأخرجها من حديث أبي كريب، ثنا أبو أسامة ومحمد بن بشر، عن هشام به. وأما رواية عبدة فأخرجها مسلم، عن أبي بكر بن أبي شيبة، عنه، عن هشام به (^١).\nوقال السهيلي: اسمها غزية، وقيل: غزيلة (^٢)، وقيل: إن الواهبة ليلى بنت الخطيم. وعند أبي عبيدة أن فاطمة بنت شريح وهبت نفسها له؛ فنزلت ﴿وَامْرَأَةً مُؤْمِنَةً﴾ وعند عبد بن حميد، عن الشعبي: وهبت امرأة من الأنصار نفسها له. وقوله للجونية: \"هبي لي نفسك\" إنما قاله لها وهي زوجه. أي: مكنيني، فليس مما نحن فيه.\nالثانية:\nاختلف في عقد النكاح بلفظ الهبة لغير سيدنا رسول الله - ﷺ - على قولين: أحدهما: صحته ولها ما سمي، وإلا فلها فرض مثلها، قاله أبو حنيفة وأصحابه (^٣).\nوالثاني: لا، وذلك من خصائصه، وبه قال الشافعي ومالك، قال ابن القاسم: قال مالك: لا يحل ذلك لأحد بعد رسول الله - ﷺ -. وحكاه أبو عبيد، عن ابن المسيب قال: وبه قالت الأمة جميعها أن الهبة محرمة على البشر بعده؛ لقوله: ﴿خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ ثم روى بإسناد عن عطاء جوازها (^٤).\n_________\n(^١) مسلم (١٤٦٤/ ٥٠).\n(^٢) الذي في \"الروض الأنف\" ٤/ ٢٦٨ أن اسمها خولة أو خويلة.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٩١ - ٢٩٢، \"أحكام القرآن\" للجصاص ٣/ ٥٣٧ - ٥٣٩، \"المبسوط\" ٥/ ٥٩ - ٦١.\n(^٤) انظر: \"أحكام القرآن\" للجصاص ٣/ ٥٣٧ - ٥٣٩، \"المنتقى\" ٣/ ٢٧٥ - ٢٧٦، \"روضة الطالب\" مع شرحه \"أسنى المطالب\" ٣/ ١٠١.","vol":"23","page":127},{"text":"وعند ابن القاسم صحته بلفظ الهبة إذا أراد به النكاح، كما إذا قال: وهبت لك ابنتي، وأراد به النكاح. وقال ابن المواز: لم يختلف أصحاب مالك أنه يفسخ قبلها، فإن بنى بها فقال ابن القاسم وعبد الملك: لا فسخ. وقال أشهب وابن عبد الحكم: يفسخ (^١)، وهو قول الشافعي، لا يصح عنده إلا بأحد لفظين: إما التزويج أو الإنكاح، وهو قول أبي ثور والزهري وربيعة، وقال الثوري وأبو حنيفة وأصحابه كما سلف، وأبو عبيد وداود: ينعقد بلفظ الهبة والبيع والتملك والصدقة (^٢). وعن مالك: انعقادها بذلك إذا ذكر المهر (^٣)، وأورد الطحاوي على الشافعي قوله: لا ينعقد النكاح بما سماه الله الطلاق فإنه ينعقد بالكنايات، وجوابه: أن النكاح نوع تعبد فاختص، بخلافه، أما سيدنا رسول الله - ﷺ - فالأصح انعقاد نكاحه بلفظ الهبة؛ للآية السابقة، وعلى هذا لا يجب مهر بالعقد، ولا بالدخول كما هو مقتضى الهبة.\nوحكاه الرازي عن مجاهد وابن المسيب (^٤).\nوهل يشترط لفظ النكاح من جهته أم يكفي بلفظ الإتهاب؟\nفيه وجهان لأصحابنا:\nأحدهما: لا يشترط -كما في حق المرأة، وأصحهما: نعم؛ لقوله تعالى: ﴿أَنْ يَسْتَنْكِحَهَا﴾ فاعتبر في جانبه النكاح (^٥).\n_________\n(^١) \"النوادر والزيادات\" ٤/ ٤٥١.\n(^٢) انظر: \"البيان\" ٩/ ٢٣٣، ٩/ ٤٦٠.\n(^٣) انظر: \"المنتقى\" ٣/ ٢٧٥.\n(^٤) \"أحكام القرآن\" للجصاص ٥/ ٥٣٧.\n(^٥) انظر: \"البيان\" ٩/ ١٣٩.","vol":"23","page":128},{"text":"قال أصحابنا: وينعقد نكاحه بمعنى الهبة حتى لا يجب مهر ابتداء ولا انتهاء، وفي وجه غريب أنه يجب المهر، والذي خص به هو انعقاد نكاحه بلفظ الهبة دون معناها (^١). وقال الماوردي مرة بسقوط المهر (^٢)، وقال أخرى: اختلف أصحابنا فيمن لم يسم لها مهرًا في العقد، هل يلزمه لها مهر المثل؟ على وجهين. وجه المنع أن المقصود منه التوصل إلى ثواب الله تعالى (^٣).\nالثالثة:\nأغرب الماوردي فحكى خلافًا عن العلماء: هل كانت عنده - ﵇ - امرأة موهوبة أم لا؟ من أجل اختلاف القراء في فتح (أن) وكسرها من قوله: ﴿إِنْ وَهَبَتْ نَفْسَهَا﴾ (^٤) فعلى الثاني يكون شرطًا مستقبلًا، وعلى الأول يكون خبرًا عن ماض، قال: وعليه اختلف في من هي؟ فذكر بعض ما أسلفناه من الأقوال (^٥).\nفائدة تنعطف على التخيير:\nهل كان يحرم عليه - عليه أفضل الصلاة والسلام - طلاق من اختارته؟ فيه وجهان لأصحابنا: أحدهما وبه قطع الماوردي (^٦)، ونص عليه في \"الأم\": نعم كما يحرم إمساكها لو رغبت عنه، ومكافأة لهن\n_________\n(^١) \"روضة الطالبين\" ٧/ ٩.\n(^٢) \"الحا وي\" ٩/ ١٥.\n(^٣) المصدر السابق ٩/ ٢٤.\n(^٤) قرأها بالفتح: أُبي بن كعب، والحسن، والثقفي، وسلَّام. انظر: \"المحتسب\" لابن جني ٢/ ١٨٢.\n(^٥) \"النكت والعيون\" ٤/ ٤١٢ - ٤١٤.\n(^٦) \"الحاوي\" ٩/ ١٢، \"النكت والعيون\" ٤/ ٣٩٦.","vol":"23","page":129},{"text":"على صبرهن، وبه يشعر قوله تعالى: ﴿وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ﴾ فإنه فراقهن وتزوج غيرهن.\nوأصحهما: لا، كما لو أراد واحد من الأمة طلاق زوجته لا يمنع منه، وإن رغبت فيه، ولأن البدل معناه مفارقتهن أولًا والتزويج بأمثالهن بدلًا عنهن، وذلك مجموع أمرين، فلا يقتضي المنع من أولهما، وادعاء الحجر على الشارع في الطلاق بعيد. وفي وجه ثالث أنه يحرم عقب اختيارهن، ولا يحرم إذا انفصل عنه (^١).\nوذكر النحاس في الآية أقوالًا منها: أنها منسوخة بالسنة، وهو أولاها (^٢).\nقالت عائشة: ما مات رسول الله - ﷺ - حتى حل له النساء. صححه الترمذي (^٣). وكذا قالت أم سلمة بزيادة: إلا ذات محرم، وقال تعالى: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾ ويجوز أن تكون عائشة أرادتها، والآية وإن كانت متقدمة في التلاوة فهي متأخرة في النزول، كما وقع ذلك في قوله: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ إلى قوله: ﴿عَشْرًا﴾ [البقرة: ٢٣٤] لأنه ناسخ لقوله: ﴿مَتَاعًا إِلَى الْحَوْلِ﴾ [البقرة: ٢٤٠] وإن كان متأخرًا عنه في التلاوة، فقد يسبق التالي (^٤) إلى معرفة الحكم الذي استقر. ومنها أنها محكمة.\nخاتمة:\nفيه: لا بأس بعرض المرأة نفسها على أهل الخير.\n_________\n(^١) انظر: \"البيان\" ٩/ ١٤٥ - ١٤٦.\n(^٢) \"معاني القرآن\" ٥/ ٣٦٧ - ٣٦٨.\n(^٣) الترمذي (٣٢١٦).\n(^٤) لعله يعني (القارئ).","vol":"23","page":130},{"text":"<span data-type='title' id=toc-2823>٨ - [باب] قَوْلِهِ: ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ﴾ الآية [الأحزاب: ٥٣]</span>\nيُقَالُ: ﴿إِنَاهُ﴾: إِدْرَاكُهُ، أَنَى يَأْنِي أَنَاةً ﴿لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا﴾ [الأحزاب: ٦٣] إِذَا وَصَفْتَ صِفَةَ المُؤَنَّثِ قُلْتَ قَرِيبَةً وَإِذَا جَعَلْتَهُ ظَرْفًا وَبَدَلًا، وَلَمْ تُرِدِ الصِّفَةَ نَزَعْتَ الهَاءَ مِنَ المُؤَنَّثِ، وَكَذَلِكَ لَفْظُهَا فِي الوَاحِدِ وَالاِثْنَيْنِ وَالْجَمِيعِ لِلذَّكَرِ وَالأُنْثَى.\n\n٤٧٩٠ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: قَالَ عُمَرُ - ﵁ - قُلْتُ: يَا رَسُولَ اللهِ، يَدْخُلُ عَلَيْكَ الْبَرُّ وَالْفَاجِرُ، فَلَوْ أَمَرْتَ أُمَّهَاتِ الْمُؤْمِنِينَ بِالْحِجَابِ، فَأَنْزَلَ اللهُ آيَةَ الْحِجَابِ. [انظر: ٤٠٢ - مسلم: ٢٣٩٩ - فتح: ٨/ ٥٢٧]\n\n٤٧٩١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الرَّقَاشِيُّ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَان، قَالَ: سَمِعْتُ أَبِي يَقُولُ: حَدَّثَنَا أَبُو مِجْلَزٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: لَمَّا تَزَوَّجَ رَسُولُ اللهِ - ﷺ - زَيْنَبَ ابْنَةَ جَحْشٍ دَعَا الْقَوْمَ، فَطَعِمُوا ثُمَّ جَلَسُوا يَتَحَدَّثُونَ وَإِذَا هُوَ كَأَنَّهُ يَتَهَيَّأُ لِلْقِيَامِ فَلَمْ يَقُومُوا، فَلَمَّا رَأَى ذَلِكَ قَامَ، فَلَمَّا قَامَ قَامَ مَنْ قَامَ، وَقَعَدَ ثَلَاثَةُ نَفَرٍ فَجَاءَ النَّبِيُّ - ﷺ - لِيَدْخُلَ، فَإِذَا الْقَوْمُ جُلُوسٌ ثُمَّ إِنَّهُمْ قَامُوا، فَانْطَلَقْتُ فَجِئْتُ فَأَخْبَرْتُ النَّبِيَّ - ﷺ - أَنَّهُمْ قَدِ انْطَلَقُوا، فَجَاءَ حَتَّى دَخَلَ، فَذَهَبْتُ أَدْخُلُ فَأَلْقَى الْحِجَابَ بَيْنِي وَبَيْنَهُ فَأَنْزَلَ اللهُ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ﴾ الآيَةَ [الأحزاب: ٥٣]. [٤٧٩٢، ٤٧٩٣، ٤٧٩٤، ٥١٥٤، ٥١٦٣، ٦٨٦٦، ٥١٦٨، ٥١٧٠، ٥١٧١، ٥٤٦٦، ٦٢٣٨، ٦٢٣٩، ٦٢٧١، ٧٤٢١ - مسلم: ١٤٢٨ - فتح: ٨/ ٥٢٧].\n\n٤٧٩٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، قَالَ أَنَسُ بْنُ مَالِكٍ: أَنَا أَعْلَمُ النَّاسِ بِهَذِهِ الآيَة -آيَةِ الْحِجَابِ- لَمَّا أُهْدِيَتْ زَيْنَبُ إِلَى رَسُولِ اللهِ - ﷺ - كَانَتْ مَعَهُ فِي الْبَيْتِ، صَنَعَ طَعَامًا، وَدَعَا الْقَوْمَ، فَقَعَدُوا يَتَحَدَّثُونَ، فَجَعَلَ النَّبِيُّ - ﷺ - يَخْرُجُ، ثُمَّ يَرْجِعُ، وَهُمْ قُعُودٌ يَتَحَدَّثُونَ، فَأَنْزَلَ اللهُ تَعَالَى ﴿يَا أَيُّهَا","vol":"23","page":131},{"text":"الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ﴾ [الأحزاب: ٥٣] إِلَى قَوْلِهِ: ﴿مِنْ وَرَاءِ حِجَابٍ﴾ [الأحزاب: ٥٣] فَضُرِبَ الْحِجَابُ، وَقَامَ الْقَوْمُ. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح: ٨/ ٥٢٧]\n\n٤٧٩٣ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: بُنِيَ عَلَى النَّبِيِّ - ﷺ - بِزَيْنَبَ ابْنَةِ جَحْشٍ بِخُبْزٍ وَلَحْمٍ، فَأُرْسِلْتُ عَلَى الطَّعَامِ دَاعِيًا فَيَجِيءُ قَوْمٌ فَيَأْكُلُونَ وَيَخْرُجُونَ، ثُمَّ يَجِيءُ قَوْمٌ فَيَأْكُلُونَ وَيَخْرُجُونَ، فَدَعَوْتُ حَتَّى مَا أَجِدُ أَحَدًا أَدْعُو فَقُلْتُ: يَا نَبِيَّ اللهِ مَا أَجِدُ أَحَدًا أَدْعُوهُ. قَالَ: \"ارْفَعُوا طَعَامَكُمْ\". وَبَقِىَ ثَلَاثَةُ رَهْطٍ يَتَحَدَّثُونَ فِي الْبَيْتِ، فَخَرَجَ النَّبِيُّ - ﷺ - فَانْطَلَقَ إِلَى حُجْرَةِ عَائِشَةَ فَقَالَ: «السَّلَامُ عَلَيْكُمْ أَهْلَ الْبَيْتِ وَرَحْمَةُ اللهِ». فَقَالَتْ: وَعَلَيْكَ السَّلَامُ وَرَحْمَةُ اللهِ، كَيْفَ وَجَدْتَ أَهْلَكَ بَارَكَ اللهُ لَكَ؟ فَتَقَرَّى حُجَرَ نِسَائِهِ كُلِّهِنَّ، يَقُولُ لَهُنَّ كَمَا يَقُولُ لِعَائِشَةَ، وَيَقُلْنَ لَهُ كَمَا قَالَتْ عَائِشَةُ، ثُمَّ رَجَعَ النَّبِيُّ - ﷺ - فَإِذَا ثَلَاثَةُ رَهْطٍ فِي الْبَيْتِ يَتَحَدَّثُونَ، وَكَانَ النَّبِيُّ - ﷺ - شَدِيدَ الْحَيَاءِ، فَخَرَجَ مُنْطَلِقًا نَحْوَ حُجْرَةِ عَائِشَةَ فَمَا أَدْرِي أخْبَرْتُهُ أَوْ أُخْبِرَ أَنَّ الْقَوْمَ خَرَجُوا، فَرَجَعَ حَتَّى إِذَا وَضَعَ رِجْلَهُ فِي أُسْكُفَّةِ الْبَابِ دَاخِلَةً وَأُخْرَى خَارِجَةً أَرْخَى السِّتْرَ بَيْنِي وَبَيْنَهُ، وَأُنْزِلَتْ آيَةُ الْحِجَابِ. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح: ٨/ ٥٢٧]\n\n٤٧٩٤ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ بَكْرٍ السَّهْمِيُّ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ - ﵁ قَالَ: أَوْلَمَ رَسُولُ اللهِ - ﷺ - حِينَ بَنَى بِزَيْنَبَ ابْنَةِ جَحْشٍ، فَأَشْبَعَ النَّاسَ خُبْزًا وَلَحْمًا ثُمَّ خَرَجَ إِلَى حُجَرِ أُمَّهَاتِ الْمُؤْمِنِينَ كَمَا كَانَ يَصْنَعُ صَبِيحَةَ بِنَائِهِ فَيُسَلِّمُ عَلَيْهِنَّ وَيَدْعُو لَهُنَّ وَيُسَلِّمْنَ عَلَيْهِ وَيَدْعُونَ لَهُ فَلَمَّا رَجَعَ إِلَى بَيْتِهِ رَأَى رَجُلَيْنِ جَرَى بِهِمَا الْحَدِيثُ، فَلَمَّا رَآهُمَا رَجَعَ عَنْ بَيْتِهِ، فَلَمَّا رَأَى الرَّجُلَانِ نَبِيَّ اللهِ - ﷺ - رَجَعَ عَنْ بَيْتِهِ وَثَبَا مُسْرِعَيْنِ، فَمَا أَدْرِي أَنَا أَخْبَرْتُهُ بِخُرُوجِهِمَا أَمْ أُخْبِرَ فَرَجَعَ حَتَّى دَخَلَ الْبَيْتَ، وَأَرْخَى السِّتْرَ بَيْنِي وَبَيْنَهُ وَأُنْزِلَتْ آيَةُ الْحِجَابِ. وَقَالَ ابْنُ أَبِي مَرْيَمَ: أَخْبَرَنَا يَحْيَى، حَدَّثَنِي حُمَيْدٌ، سَمِعَ أَنَسًا، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح: ٨/ ٥٢٨]","vol":"23","page":132},{"text":"٤٧٩٥ - حَدَّثَنِي زَكَرِيَّاءُ بْنُ يَحْيَى، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: خَرَجَتْ سَوْدَةُ بَعْدَ مَا ضُرِبَ الْحِجَابُ لِحَاجَتِهَا، وَكَانَتِ امْرَأَةً جَسِيمَةً لَا تَخْفَى عَلَى مَنْ يَعْرِفُهَا، فَرَآهَا عُمَرُ بْنُ الْخَطَّابِ فَقَالَ يَا سَوْدَةُ: أَمَا وَاللهِ مَا تَخْفَيْنَ عَلَيْنَا، فَانْظُرِي كَيْفَ تَخْرُجِينَ، قَالَتْ: فَانْكَفَأَتْ رَاجِعَةً، وَرَسُولُ اللهِ - ﷺ - فِي بَيْتِي، وَإِنَّهُ لَيَتَعَشَّى. وَفِي يَدِهِ عَرْقٌ فَدَخَلَتْ فَقَالَتْ: يَا رَسُولَ اللهِ إِنِّي خَرَجْتُ لِبَعْضِ حَاجَتِي فَقَالَ لِي عُمَرُ كَذَا وَكَذَا. قَالَتْ: فَأَوْحَى اللهُ إِلَيْهِ ثُمَّ رُفِعَ عَنْهُ وَإِنَّ الْعَرْقَ فِي يَدِهِ مَا وَضَعَهُ فَقَالَ: «إِنَّهُ قَدْ أُذِنَ لَكُنَّ أَنْ تَخْرُجْنَ لِحَاجَتِكُنَّ». [انظر: ١٤٦ - مسلم: ٢١٧٠ - فتح: ٨/ ٥٢٨]\nيقال: (إِنَاهُ): إِدْرَاكُهُ، أَنَى يَأْنِي أناء. وفي نسخة: أناة، والوجه: أنيًا. ﴿لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا﴾ [الأحزاب: ٦٣] إِذَا وَصَفْتَ صِفَةَ المُؤَنَّثِ قُلْتَ: قَرِيبَةً وَإِذَا جَعَلْتَهُ ظَرْفًا وَلَمْ تُرِدِ الصِّفَةَ نَزَعْتَ الهَاءَ مِنَ المُؤَنَّثِ، وَكَذَلِكَ لَفْظُهَا في الاثْنَيْنِ وَالْجَمِيعِ والذَّكَرِ وَالأُنْثَى.\nثم ساق حديث حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: قَالَ عُمَرُ: قُلْتُ: يَا رَسُولَ اللهِ، يَدْخُلُ عَلَيْكَ البَرُّ وَالْفَاجِرُ، فَلَوْ أَمَرْتَ أُمَّهَاتِ المُؤْمِنِينَ بِالْحِجَابِ، فَأَنْزَلَ اللهُ آيَةَ الحِجَابِ.\nوعن أبي مِجْلَزٍ -لاحق بن حميد- عَنْهُ قَالَ: لَمَّا تَزَوَّجَ رَسُولُ اللهِ - ﷺ - زَيْنَبَ بنت جَحْشٍ دَعَا القَوْمَ، فَطَعِمُوا، ثُمَّ جَلَسُوا يَتَحَدَّثُونَ .. الحديث. وفيه: فألقى الحجاب ونزلت الآية.\nثم ساقه من حديث أَبِي قِلَابَةَ، عن أنسٍ: أَنَا أَعْلَمُ النَّاسِ بهذِه الآيَةِ، آيَةِ الحِجَابِ وساق الحديث. وفي آخره: فَضُرِبَ الحِجَابُ، وَقَامَ القَوْمُ.\nثم ساق من حديث عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ قَالَ: بُنِيَ عَلَى رسول الله - ﷺ - بزَيْنَبَ بِخُبْزٍ وَلَحْمٍ، فَأُرْسِلْتُ عَلَى الطَّعَامِ دَاعِيًا، فَيَجِيءُ","vol":"23","page":133},{"text":"القوم فَيَأْكُلُونَ ويخْرُجُونَ .. الحديث. وفي آخره: وَأُنْزِلَتْ آيَةُ الحِجَابِ.\nثم ساق عن إِسْحَاقَ بْنِ مَنْصُورٍ، عن عَبْدِ اللهِ بْنِ بَكْرٍ السَّهْمِيِّ، عن حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: أَوْلَمَ رَسُولُ اللهِ - ﷺ - حِينَ بَنَى بِزَيْنَبَ، فَأَشْبَعَ النَّاسَ خُبْزًا وَلَحْمًا ثُمَّ خَرَجَ إلى حُجَرِ أُمَّهَاتِ المُؤْمِنِينَ .. الحديث وفي آخره: وَأُنْزِلَتْ آيَةُ الحِجَابِ. وَقَالَ ابن أَبِي مَرْيَمَ: أَنَا يَحْيَى، حَدَّثَنِي حُمَيْدٌ الطَّوِيْلُ، سَمِعَ أَنَسًا، عَنِ رسول الله - ﷺ -.\nويحيى هذا هو ابن أيوب الغافقي، استشهد به البخاري، واحتج به مسلم.\nثم ساق من حديث هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: خَرَجَتْ سَوْدَةُ بَعْدَ مَا ضُرِبَ الحِجَابُ لِحَاجَتِهَا، وَكَانَتِ امْرَأَةً جَسِيمَةً لَا تَخْفَى على مَنْ يَعْرِفُهَا، فَرَآهَا عُمَرُ بْنُ الخَطَّابِ فَقَالَ يَا سَوْدَةُ: أَمَا والله مَا تَخْفَيْنَ عَلَيْنَا، فَانْظُرِي كَيْفَ تَخْرُجِينَ، قَالَتْ: فَانْكَفَأَتْ رَاجِعَةً، وَرَسُولُ اللهِ - ﷺ - فِي بَيْتِي، وَإِنَّهُ لَيَتَعَشَّى. وَفِي يَدِهِ عَرْقٌ فَدَخَلَتْ وَقَالَتْ: يَا رَسُولَ اللهِ إِنِّي خَرَجْتُ لِبَعْضِ حَاجَتِي فَقَالَ لِي عُمَرُ كَذَا وَكَذَا. قَالَتْ: فَأُوْحِيَ إِلَيْهِ ثُمَّ رُفِعَ عَنْهُ وَإِنَّ العَرْقَ فِي يَدِهِ مَا وَضعَهُ فَقَالَ: \"إِنَّهُ قَدْ أُذِنَ لَكُنَّ أَنْ تَخْرُجْنَ لِحَاجَتِكُنَّ \".\nوهذِه الأحاديث كلها دالة على الحجاب.\nوالحديث الأخير وإن لم يذكر فيه، بل قوله: \"قد أذن لكن\" إلى آخره ظاهره عدمه، فالبخاري ذكره في مواضع أخر من حديث الزهري، عن عروة، عنها: أن أزواج النبي - ﷺ - كن يخرجن بالليل قبل المناصع، وكان عمر يقول: يا رسول الله، احجب نساءك. فلم يكن رسول الله - ﷺ - يفعل، فخرجت سودة، فناداها عمر: قد عرفناك","vol":"23","page":134},{"text":"يا سودة؛ حرصًا على أن ينزل الحجاب، فأنزل الله الحجاب (^١)، ومن عادته الإحالة على أصل الحديث، لكن هذا غير الحجاب الأول، فإنه أراد هنا حجبة الشخص مطلقًا، وإن كن متلفعات، وفي الأول نزل الحجاب في الدخول عليهن، كما ستعلمه من أنهن كن يحجبن أشخاصهن عن الرجال، كما فعلته حفصة وغيرها.\nقال القاضي عياض: فرض الحجاب مما اختص به أزواجه، فهو فرض عليهن بلا خلاف في الوجه والكفين، فلا يجوز لهن كشف ذلك لشهادة ولا غيرها، ولا إظهار شخوصهن وإن كن مستترات، إلا ما دعت إليه ضرورة من براز كما في حديث حفصة لما توفي عمر ﵄ سترها النساء عن أن يُرى شخصها، فلما توفيت زينب جعلوا لها قبة تستر شخصها (^٢).\nوقد أسلفنا ذلك في الصلاة في الحجاب أحد ما وافق عمر فيه ربه تعالى، ولا خلاف أن غيرهن يجوز لهن أن يخرجن لما يحتجن إليه من أمورهن الجائزة بشرط أن تكون (بذة) (^٣) الهيئة خشنة الملبس، تفلة الريح، مستورة الأعضاء، غير متبرجة بزينة ولا رافعة صوتها.\nوقوله: (بني على رسول الله - ﷺ - بزينب بخبز ولحم) وقد سلف قريبًا اختلاف الرواية فيه، والجمع مما ذكرته.\nوقوله فى الآية: ﴿وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ﴾: بعد الأكل.\nوقوله: (وبقي ثلاثة) وفي الرواية الأخرى: رجلان. لعله باعتبارين: كانوا ثلاثة ذهب واحد وبقي اثنان، وهو أولى من قول\n_________\n(^١) سلف برقم (١٤٦) كتاب: الوضوء، باب: خروج النساء: إلى البراز.\n(^٢) \"إكمال المعلم\" ٧/ ٥٧.\n(^٣) في الأصل: (بد) غير منقوطة، وعلمها: (كذا). والمثبت هو الأليق للسياق.","vol":"23","page":135},{"text":"ابن التين: إحداهما وهم.\nوقوله: (وضع رجله في أسكفة الباب) هي عتبته التي يوطأ عليها، كما قاله الخليل (^١).\nوقوله: (وفي يده عرق) هو بفتح العين وبسكون الراء، عظم عليه لحم. وعبارة الداودي: العرق: البضعة من اللحم. وعبارة ابن فارس: العراق: العظم إذا أخذ لحمه، وفلان معروق اللحم: إذا كان قليل اللحم (^٢).\nوقوله: (وأرخى الستر بيني وبينه، وأنزلت آية الحجاب) زاد الواحدي من حديث عمرو بن شعيب، عن أنس: فلما أرخى الستر دوني، فذكرت ذلك له (^٣)، فقال: إن كان ما تقول حقَّا لينزلن فيه قرآن، فأنزل الله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ﴾ وروى من حديث ليث، عن مجاهد أنه - ﵇ - كان يطعم ومعه أصحابه، فأصابت يد رجل منهم يد عائشة، وكانت معهم، فكره ذلك رسول الله - ﷺ - فنزلت آية الحجاب (^٤).\nوقال الفراء: كانت الصحابة يدخلون على رسول الله - ﷺ - وقت الغداء، فإذا طعموا أطالوا الجلوس، وسألوا أزواجه الحوائج، فاشتد ذلك على رسول الله - ﷺ -، فنزلت، فشق ذلك على بعض، وتكلم\n_________\n(^١) \"العين\" ٥/ ٣١٥.\n(^٢) \"المجمل\" ٢/ ٦٦٢.\n(^٣) يعني: لأبي طلحة.\n(^٤) رواه الطبري ٩/ ٣٢٥ (٢٨٦١٦)، \"أسباب النزول\" ص ٣٧٣ - ٣٧٤ (٧٠٧، ٧٠٩)،، وحديث أنس أخرجه الترمذي (٧١٢٣) وقال: [حسن] غريب من هذا الوجه. اهـ.","vol":"23","page":136},{"text":"بعضهم في ذلك وقالوا: أننهى أن ندخل على بنات عمنا إلا بإذن ومن وراء حجاب، لئن مات رسول الله - ﷺ - لأتزوجن بعضهن، فقال أبو بكر وذووه لرسول الله - ﷺ -: ونحن أيضًا لا ندخلن عليهن إلا بإذن؟! فنزلت ﴿لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ﴾ الآية. وأنزل في التزويج ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللهِ﴾ (^١).\nوقال مقاتل: كانوا يجلسون عند رسول الله - ﷺ - قبل الطعام وبعده، وكان ذلك في بيت أم سلمة. وكذا قاله قتادة فيما ذكر عبد بن حميد، كان ذلك يؤذيه ويستحيي أن يقول لهم: قوموا، وربما خرج وهم في بيته يتحدثون (^٢).\nوالجمع بين هذِه الأقوال -والله أعلم- أن بعض الرواة ضم قصة إلى أخرى، ونزلت الآية عند المجموع، وكان ذلك سنة خمس من الهجرة، وكان عمر وقع في ظنه نفرة عظيمة في أن يطلع أحد على حرم رسول الله - ﷺ - حتى صرح له بقوله: احجب نساءك. ولم يزل ذلك عنده إلى أن نزل الحجاب، وبعده قصد أن لا يخرجن أصلًا، فأفرط في ذلك بحيث أنه أفضى إلى الحرج والمشقة والإضرار بهن، فإنهن محتاجات إلى الخروج كما قال - ﵇ -: \"قد أذن لَكُنَّ أن تخرجن لحاجتكن\" ثم جاء الحجاب الثاني كما سلف. وما تقدم من كراهته - ﵇ - لم يظهره، وأظهره عمر فاجتمعت القضايا.\nودعوى من ادعى أن هذِه المصلحة التي أشار بها عمر خفيت على غيره يرده ما ذكرناه.\n_________\n(^١) \"معاني القرآن\" ٢/ ٣٤٩.\n(^٢) رواه بنحوه الطبري ١٠/ ٣٢٥ (٢٨٦١٤).","vol":"23","page":137},{"text":"فائدة:\nتزويجه بزينب إما سنة ثلات -كما قاله أبو عبيدة- وفيه نظر، لأن الحجاب كان حين زواجها سنة خمس، لا جرم أن قتادة قال: كان سنة خمس. وقيل غير ذلك كما سلف في الصلاة.\nفائدة أخرى:\n(انكفأت) في حديث عائشة بالهمز. أي: انقلبت وانصرفت. ووقع لبعض الرواة: انكفت بتركه، وكأنه لما سهل الهمزة بقيت الألف ساكنة فلقيها ساكن فحذفت، والصواب الأول كما نبه عليه القرطبي (^١).\nفائدة أخرى:\n﴿بيُوُتَ﴾ بضم الباء وكسرها وهما قراءتان، والكسر عن عاصم وجماعة أهل الكوفة، ولا يراه البصريون ويقولون: إن الضم بعد الكسر لا يوجد في كلام العرب. والمختار عند أهل الكوفة أيضا الضم (^٢).\nوقوله: (فيستحيي منكم) هو بيائين ويجوز بواحدة.\n_________\n(^١) \"المفهم\" ٥/ ٤٩٧.\n(^٢) انظر: \"حجة القراءات\" ص ١٢٧.","vol":"23","page":138},{"text":"<span data-type='title' id=toc-2824>٩ - [باب] قَوْلِهِ: ﴿إِنْ تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ﴾ إلى قوله: ﴿عَلَى كُلِّ شَيْءٍ شَهِيدًا﴾ [الأحزاب: ٥٤، ٥٥]</span>\n٤٧٩٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - قَالَت: اسْتَأْذَنَ عَلَيَّ أَفْلَحُ أَخُو أَبِي الْقُعَيْسِ بَعْدَ مَا أُنْزِلَ الْحِجَابُ، فَقُلْتُ: لَا آذَنُ لَهُ حَتَّى أَسْتَأْذِنَ فِيهِ النَّبِيَّ - ﷺ - فَإِنَّ أَخَاهُ أَبَا الْقُعَيْسِ لَيْسَ هُوَ أَرْضَعَنِي، وَلَكِنْ أَرْضَعَتْنِي امْرَأَةُ أَبِي الْقُعَيْسِ، فَدَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - فَقُلْتُ لَهُ: يَا رَسُولَ اللهِ، إِنَّ أَفْلَحَ أَخَا أَبِي الْقُعَيْسِ اسْتَأْذَنَ، فَأَبَيْتُ أَنْ آذَنَ حَتَّى أَسْتَأْذِنَكَ فَقَالَ النَّبِيُّ - ﷺ -: «وَمَا مَنَعَكِ أَنْ تَأْذَنِينَ عَمُّكِ». قُلْتُ: يَا رَسُولَ اللهِ إِنَّ الرَّجُلَ لَيْسَ هُوَ أَرْضَعَنِي، وَلَكِنْ أَرْضَعَتْنِي امْرَأَةُ أَبِي الْقُعَيْسِ. فَقَالَ: «ائْذَنِي لَهُ فَإِنَّهُ عَمُّكِ، تَرِبَتْ يَمِينُكِ». قَالَ عُرْوَةُ: فَلِذَلِكَ كَانَتْ عَائِشَةُ تَقُولُ حَرِّمُوا مِنَ الرَّضَاعَةِ مَا تُحَرِّمُونَ مِنَ النَّسَبِ. [انظر: ٢٦٤٤ - مسلم: ١٤٤٥ - فتح: ٨/ ٥٣١]\nذكر فيه حديث عُرْوَةَ، عن عَائِشَةَ ﵂ السالف في الشهادات: اسْتَأْذَنَ عَلَيَّ أَفْلَحُ أَخُو أَبِي القُعَيْسِ بَعْدَ مَا أُنْزِلَ الحِجَابُ .. الحديث بطوله. وهو ليس فيه من تفسير الآية شيء وإن كان يجوز أن يكون أراد به بيان جواز دخول الأعمام والآباء من الرضاعة على أمهات المؤمنين لقوله: \"ائذني له إنه عمك، تربت يمينك\".\nومن فوائده: إثبات اللبن للفحل، وأن أخا الفحل بمنزلة العم.\nو(\"تربت يمينك\") كلمة تدعو بها العرب ولا يريدون حقيقتها ووقوعها، لأن معناها افتقرت. يقال: ترب إذا افتقر. وأترب إذا استغنى، كأنه إذا ترب لصق بالتراب، وإذا أترب صار له من المال بقدر التراب.","vol":"23","page":139},{"text":"<span data-type='title' id=toc-2825>١٠ - [باب] قَوْلِهِ: ﴿إِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ الآية [الأحزاب: ٥٦]</span>\nقَالَ أَبُو العَالِيَةِ: صَلَاةُ اللهِ -﷿- ثَنَاؤُهُ عَلَيْهِ عِنْدَ المَلَائِكَةِ، وَصَلَاةُ المَلَائِكَةِ: الدُّعَاءُ. قَالَ ابن عَبَّاسٍ: ﴿يَصِلُونَ﴾ [الأحزاب: ٥٦]: يُبَرِّكُونَ. ﴿لَنُغْرِيَنَّكَ﴾ [الأحزاب: ٦٠]: لَنُسَلِّطَنَّكَ.\n\n٤٧٩٧ - حَدَّثَنِي سَعِيدُ بْنُ يَحْيَى، حَدَّثَنَا أَبِي، حَدَّثَنَا مِسْعَرٌ، عَنِ الْحَكَمِ، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ - ﵁ - قِيلَ: يَا رَسُولَ اللهِ، أَمَّا السَّلَامُ عَلَيْكَ فَقَدْ عَرَفْنَاهُ فَكَيْفَ الصَّلَاةُ قَالَ: «قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ». [انظر:٣٣٧٠ - مسلم: ٤٠٦ - فتح: ٨/ ٥٣٢]\n\n٤٧٩٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي ابْنُ الْهَادِ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قُلْنَا: يَا رَسُولَ اللهِ هَذَا التَّسْلِيمُ فَكَيْفَ نُصَلِّي عَلَيْكَ قَالَ: «قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ». قَالَ أَبُو صَالِحٍ عَنِ اللَّيْثِ «عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ».\nحَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا ابن أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ وَقَالَ: \"كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ\". [٦٣٥٨ - فتح: ٨/ ٥٣٢]","vol":"23","page":140},{"text":"(قَالَ أَبُو العَالِيَةِ: صَلَاةُ اللهِ -﷿-: ثَنَاؤُهُ عَلَيْهِ عِنْدَ المَلَائِكَةِ، وَصَلَاةُ المَلَائِكَةِ: الدُّعَاءُ). أسقط منه الطحاوي وأبو بكر الرازي لفظة (ثناؤه عليه) وما هنا أصوب، وزاد: إخبار الله الملائكة برحمته لنبيه وتمام نعمته عليه (^١).\n(ص) (وقال ابن عَبَّاسٍ: ﴿يُصَلُّونَ﴾: يُبَرِّكُونَ) هذا أسنده ابن أبي حاتم عن أبيه، عن أبي صالح، عن معاوية، عن علي، عنه (^٢)، وقد أفرد نفسه بالذكر، وكذا نبيه، وإن جمع بين اسمه واسم ملائكته في الضمير، ولا امتناع فيه مثل: ﴿وَاللهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ﴾ [التوبة: ٦٢] وقد قيل: إن قوله: ﴿يُصَلُّونَ﴾ ضمير الملائكة دون اسم الله تعالى.\n(ص) (﴿لَنُغْرِيَنَّكَ﴾: لَنُسَلِّطَنَّكَ) أي: عليهم، ولنأمرنك بقتالهم.\nثم ساق حديث كعب بن عجرة وحديث أبي سعيد الخدري بالصلاة عليه، وقد سلفا.\n_________\n(^١) لم أهتد إليه في \"المختصر\".\n(^٢) عزاه إلى ابن أبي حاتم ابنُ كثير في \"تفسيره\" ١١/ ٢١٠.","vol":"23","page":141},{"text":"<span data-type='title' id=toc-2826>١١ - [باب] قَوْلِهِ: ﴿لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى﴾ إلى قوله: ﴿وَجِيهًا﴾ [الأحزاب: ٦٩]\n٤٧٩٩ </span>- حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا عَوْفٌ، عَنِ الْحَسَنِ وَمُحَمَّدٍ وَخِلَاسٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مُوسَى كَانَ رَجُلًا حَيِيًّا، وَذَلِكَ قَوْلُهُ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللهِ وَجِيهًا (٦٩)﴾ [انظر: ٢٧٨ - مسلم: ٣٣٩ - فتح: ٨/ ٥٣٤]\nذكر فيه حديث عَوْفٍ، عَنِ الحَسَنِ وَمُحَمَّدٍ وَخِلَاسٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: \"إِنَّ مُوسَى كلانَ رَجُلًا حَيِيًّا، وَذَلِكَ قَوْلُهُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا﴾ الآية [الأحزاب: ٦٩] \". وقد سلف في الطهارة. وقيل: إنهم قالوا: قتل أخاه هارون في الجبل وكان ألين لنا منه، وأشد (حياء) (^١)، فأمر الله الملائكة تحمله، فمروا به على مجالس بني إسرائيل فتكلمت بموته فدفنوه، ولم يعلم موضع قبره إلا الرخم، فإنه أصم أبكم (^٢).\n_________\n(^١) كذا بالأصل، وفي مطبوع \"تفسير الطبري\": حبًا.\n(^٢) رواه ابن جرير في \"تفسيره\" ١٠/ ٣٣٨.","vol":"23","page":142},{"text":"<span data-type='title' id=toc-2827>(٣٤) ومن سورة سَبَأ</span>\nيُقَالُ ﴿مُعَاجِزِينَ﴾ مُسَابِقِينَ ﴿بِمُعْجِزِينَ﴾ بِفَائِتِينَ ﴿مُعَاجِزِينَ﴾ مُغَالِبِينَ ﴿سَبَقُوا﴾ فَاتُوا ﴿لَا يُعْجِزُونَ﴾ لَا يَفُوتُونَ ﴿يَسْبِقُونَا﴾ يُعْجِزُونَا قوله: ﴿بِمُعْجِزِينَ﴾ بِفَائِتِينَ، وَمَعْنَى ﴿مُعَاجِزِينَ﴾ مُغَالِبِينَ يُرِيدُ كُلُّ وَاحِدٍ مِنْهُمَا أَنْ يُظْهِرَ عَجْزَ صَاحِبِهِ. مِعْشَارٌ. عُشْرٌ الأُكُلُ الثَّمَرُ ﴿بَاعِدْ﴾ وَبَعِّدْ وَاحِدٌ. وَقَالَ مُجَاهِدٌ: ﴿لَا يَعْزُبُ﴾ لَا يَغِيبُ. العَرِمُ السُّدُّ مَاءٌ أَحْمَرُ أَرْسَلَهُ اللهُ فِي السُّدِّ فَشَقَّهُ وَهَدَمَهُ وَحَفَرَ الوَادِيَ، فَارْتَفَعَتَا عَنِ الجَنْبَيْنِ، وَغَابَ عَنْهُمَا المَاءُ فَيَبِسَتَا، وَلَمْ يَكُنِ المَاءُ الأَحْمَرُ مِنَ السُّدِّ، ولكن كَانَ عَذَابًا أَرْسَلَهُ اللهُ عَلَيْهِمْ مِنْ حَيْثُ شَاءَ. وَقَالَ عَمْرُو بْنُ شُرَحْبِيلَ: العَرِمُ المُسَنَّاةُ بِلَحْنِ أَهْلِ اليَمَنِ. وَقَالَ غَيْر العَرِمُ الوَادِي. السَّابِغَاتُ الدُّرُوعُ. وَقَالَ مُجَاهِدٌ: يُجَازى يُعَاقَبُ. ﴿أَعِظُكُمْ بِوَاحِدَةٍ﴾ بِطَاعَةِ اللهِ. ﴿مَثْنَى وَفُرَادَى﴾ وَاحِدٌ وَاثْنَيْنِ. ﴿التَّنَاوُشُ﴾ الرَّدُّ مِنَ الآخِرَةِ إِلَى الدُّنْيَا. ﴿وَبَيْنَ مَا يَشْتَهُونَ﴾ مِنْ مَالٍ أَوْ وَلَدٍ أَوْ زَهْرَةٍ. ﴿بِأَشْيَاعِهِم﴾ بِأَمْثَالِهِمْ. وَقَالَ ابن عَبَّاسٍ: ﴿كَالْجَوَابِ﴾ كَالْجَوْبَةِ مِنَ الأَرْضِ. الخَمْطُ الأَرَاكُ. وَالأَثَلُ الطَّرْفَاءُ. العَرِمُ الشَّدِيدُ.\nمكية إلا ﴿وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ﴾ الآية [سبأ: ٦]، قاله مقاتل (^١)، ونزلت بعد الزمر، وقبل: لقمان. قاله السخاوي (^٢).\n_________\n(^١) \"زاد المسير\" ٦/ ٤٣٠.\n(^٢) \"جمال القراء\" ص ٨.","vol":"23","page":143},{"text":"وفي الترمذي من حديث فروة بن مسيك المرادي مرفوعًا: \"إن سبأ رجل ولد عشرة من العرب، فتيامن منهم ستة وتشاءم أربعة: لخم وجذام وغسان وعاملة، والأولون: الأزد والأشعرون وحمير وكندة ومذحج وأنمار\". فقال رجل: وما أنمار؟ قال \"الذين فيهم خثعم وبجيلة\" ثم قال: حسن غريب (^١).\nوأخرجه في \"المستدرك\" من حديث عبد الرحمن بن وعلة، عن ابن عباس بمثله، ثم قال: صحيح الإسناد، وشاهده حديث فروة (^٢).\nوعند ابن إسحاق: سبأ اسمه: عبد شمس بن يشجب بن يعرب بن قطحان (^٣)، وهو يقظان بن عامر، وهو هود بن شالح بن أرفخشد ابن سام بن نوح، وهو أول من سبى من العرب، فلقب بذلك، وقال الكلبي: اسمه عامر، وكان يقال له: عب الشمس، مثل: عبِّ الشمس بالتشديد، وقال أبو العلاء المعري في كتاب \"الأيك والغصون\": لو كان الأمر على ما يقولون لوجب أن لا يهمز.\nولا يمنع أن يدعى أن أصل السبي الهمز، إلا أنهم فرقوا بين سبيت المرأة وسبأت الخمر والأصل واحد.\nوقال الوزير أبو القاسم في \"أدب الخواص\": هذا اشتقاق غير صحيح؛ لأن سبأ مهموز والسبي غير مهموز، والصواب أن يكون من سبأت النار جلده إذا أحرقته، ومن سبأت الخمر إذا اشتريتها.\nقال ابن هشام في \"تيجانه\" وكان أول متوج، وهو الذي بنى عرين مصر بين البحرين، لتكون صلة بين المشرق والمغرب، وولى عليها ابنه\n_________\n(^١) الترمذي (٣٢٢٢).\n(^٢) \"المستدرك\" ٢/ ٤٢٣ - ٤٢٤.\n(^٣) \"سيرة ابن هشام\" ١/ ٧.","vol":"23","page":144},{"text":"بابليون، فبه سميت مصر بابليون، وبنى سبأ أيضا السد المذكور في القرآن، وهو سد فيه سبعون نهرًا، ونقل إليه الشجر من مسيرة ثلاثة أشهر في ثلاثة أشهر، ولم يتمه، وأتمه من بعده الصعب بن مراثد ذو القرنين، وكان بين جبل مأرب والجبل الأبلق الذي هو متصل ببحيرة النجاة، ومأرب متصل بجبل عمان، وما فوق السد مسيرة ستة أشهر، وما تحته كذلك، ويأتي إليه من أعلى اليمن (نهرا) (^١) سوى ما يأتيه من السيول من حضرموت وأرض برهوت إلى أرض الحبشة، وكان يحبس الماء فيه من الحول إلى الحول، وبلغ من العمر خمسمائة سنة، وبنى سبأ أيضًا قنطرة سنحة، وهي من أوابد الدنيا.\n(ص) (يُقَالُ: ﴿مُعَاجِزِينَ﴾: مُسَابِقِينَ، ﴿بِمُعْجِزِينَ﴾: بِفَائِتِينَ، ﴿سَبَقُوا﴾: فَاتُوا، ﴿لَا يُعْجِزُونَ﴾: لَا يَفُوتُونَ، ﴿يَسْبِقُونَا﴾: يُعْجِزُونَا، وَمَعْنَى ﴿مُعَاجِزِينَ﴾: مُغَالِبِينَ، يُرِيدُ كُلُّ وَاحِدٍ مِنْهُمَا أَنْ يُظْهِرَ عَجْزَ صَاحِبِهِ) قلت: وقال ابن زيد: معاجزين: مجاهدين (^٢).\n(ص) (مِعْشَارٌ: عُشْرٌ) أي: ما أعطيناهم من القوة والعمر والمال والولد.\n(ص) (الأُكُلُ: الثَّمَرُ) هو كما قال.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿لَا يَعْزُبُ﴾: لَا يَغِيبُ) هذا أسنده ابن أبي حاتم من حديث أبي يحيى، عن مجاهد، عن ابن عباس (^٣).\n(ص) (﴿سَيْلَ الْعَرِمِ﴾: هو السُّدُّ، مَاءٌ أَحْمَرُ، أَرْسَلَهُ اللهُ فِي السُّدِّ فَشَقَّهُ وَهَدَمَهُ وَحَفَرَ الوَادِيَ، فَارْتَفَعَتَا يعني: الجنتين، وَغَابَ عَنْهُمَا\n_________\n(^١) كذا في الأصل ولعلها نهران، وسقطت النون من الناسخ سهوًا.\n(^٢) رواه الطبري ١٠/ ٣٤٧ (٢٨٧١٠) بلفظ: جاهدين ليحبطوها أو يبطلوها.\n(^٣) رواه الطبري عن ابن عباس وعن مجاهد ١٠/ ٣٤٥، ٣٤٦ (٢٨٧٠٥، ٢٨٧٠٦).","vol":"23","page":145},{"text":"المَاءُ فَيَبِسَتَا، وَلَمْ يَكُنِ المَاءُ الأَحْمَرُ مِنَ السُّدِّ، ولكن كَانَ عَذَابًا أَرْسَلَهُ اللهُ عَلَيْهِمْ مِنْ حَيْثُ شَاءَ) هذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح، عن مجاهد.\nوقوله: (يعني) في بعض النسخ (عن) من رواية أبي ذر، وهو ظاهر.\n(ص): (وقال عمرو بن شرحبيل: العرم: المسنَّاة، بلحن أهل اليمن) وهذا أسنده عبد بن حُميد، عن يحيى بن عبد الحميد، عن شريك، عن أبي إسحاق، عنه، وقال: بلسان أهل اليمن، بدل: (بلحن) (^١).\n(ص) (وَقَالَ غَيْرُهُ: العَرِمُ: الوَادِي) هو قول عطاء، وفيه قول آخر أنه اسم الجرذ الذي أرسل عليهم وخرب السد. وآخر: أنه الماء. وفي لفظ: المطر الكثير. وآخر: أنه السد. وقيل: إنه صفة السيل من الحرامة، وهو ذهابُه كل مذهب. وقال أبو حاتم: هو جمع لا واحد له من لفظه (^٢).\nوقول عمرو: إنه المسناة، أي: السد. ذكره السهيلي، وقال: هو قول قتادة (^٣). وقال ابن التين: معنى المسناة: ما بني في عرض الوادي ليرتفع السيل ويفيض على الأرض. قال: وقيل: إنها عند أهل العراق كالربية تبنى على سيف البحر ليمتنع الماء. قال: والمسناة بضم الميم وتشديد النون، كذا هو مضبوط في أكثر الروايات، وكذا هو في أكثر اللغة، وضبط في رواية الأصيلي بفتح الميم وسكون السين\n_________\n(^١) رواه الطبري عن أبي ميسرة: (بلحن) ١٠/ ٣٦٢ (٢٨٧٩٠).\n(^٢) انظر: \"جمهرة اللغة\" ٢/ ٧٧٣.\n(^٣) \"الروض الأنف\" ١/ ٢٢.","vol":"23","page":146},{"text":"وتخفيف النون، وفي \"مغائص الجوهر في أنسالب حمير\" قال ابن سرية: في زمن إياس بن رحيعم بن سليمان بن داود بعث الله رجلًا من الأزد يقال له: عمرو بن الحجر، وآخر يقال له: حنظلة بن صفوان، وفي زمنه كان خراب السد، وذلك أن الرسل دعت أهله إلى الله، فقالوا: ما نعرف لله علينا من نعمة، فإن كنتم صادقين فادعوا الله علينا وعلى سدنا، فدعوا عليهم، فأرسل الله عليهم مطرًا جرذًا أحمر، كأن فيه النار أمامه جارس، فلما خالط الجارس السد انهدم.\nفائدة:\nقال أبو عبيد البكري في كتابه \"اللآلي شرح الأمالي\": يقال: إن الذي بنى السد بلقيس. وقال المسعودي: بناه لقمان بن عاد وجعله فرسخًا في فرسخ، وجعل له ثلاثين مثغبًا.\n(ص) (السَّابِغَاتُ: الدُّرُوعُ) أي: تعم كل البدن.\n(ص) (وَقَالَ مُجَاهِدٌ: يُجَازى: يُعَاقَبُ) هذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه (^١)، وقال طاوس فيما ذكره عبد: هي المناقشة -يعني: الحساب- يقول: من نوقش عذب، وهو الكافر لا يغفر له (^٢).\n(ص) (﴿أَعِظُكُمْ بِوَاحِدَةٍ﴾: بِطَاعَةِ اللهِ) أي: بكلمة واحدة، أو عظة واحدة، أو خصلة واحدة.\n(ص) ﴿مَثْنَى وَفُرَادَى﴾: وَاحِدٌ وَاثْنَيْنِ)، أي: اثنين اثنين متناظرين، وفرادى واحدًا واحدًا منفكين.\n_________\n(^١) رواه أيضًا الطبري ١٠/ ٣٦٦ (٢٨٨١٠).\n(^٢) رواه عبد الرزاق في \"تفسيره\" ٢/ ١٠٥ (٢٤٠٨).","vol":"23","page":147},{"text":"(ص) (﴿التَّنَاوُشُ﴾ (^١): الرَّدُّ مِنَ الآخِرَةِ إِلَى الدُّنْيَا) هذا قول ابن عباس (^٢)، وقيل: التوبة، وقا ل مجاهد: هو التناول. قال قتادة: أي: تناول التوبة (^٣). واختار أبو عبيد ترك الهمز، قال: لأن معناه التناول، وإذا همز كان معناه البعد (^٤).\n(ص) (﴿وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ﴾: مِنْ مَالٍ أَوْ وَلَدٍ أَوْ زَهْرَةٍ) هو قول مجاهد، وقال الحسن: حيل بينهم وبين الإيمان لما رأوا العذاب (^٥).\n(ص) (﴿بِأَشْيَاعِهِمْ﴾: بِأَمْثَالِهِمْ) هو كما قال.\n(ص) (وَقَال ابن عَبَّاسٍ: ﴿كَالْجَوَابِ﴾: كَالْجَوْبَةِ مِنَ الأَرْضِ) هذا أسنده ابن أبي حاتم، عن أبيه، عن أبي صالح، عن معاوية، عن علي، عنه. وقال مجاهد: هي حياض الإبل (^٦)، وأصله في اللغة الجابية، وهو الحوض الذي يجبى فيه الشيء، أي: يجمع، ويقال: إنه كان يجمع على جفنة واحدة ألف رجل يأكلون بين يديه.\n(ص) (الْخَمْطُ: الأَرَاكُ) هو قول مجاهد والضحاك وغيرهما (^٧)، وقال أبو عبيد: كل شجرة فيها مرارة، ذات شوك (^٨)، وقال ابن فارس: كل شجر لا شوك له (^٩).\n_________\n(^١) ساقطة من الأصل والمثبت من \"الصحيح\".\n(^٢) رواه الطبري ١٠/ ٣٨٩ (٢٨٩٠١).\n(^٣) انظر: \"معاني القرآن\" للنحاس ٥/ ٤٢٨.\n(^٤) وجدته من كلام أبي عبيدة انظر: \"مجاز القرآن\" ٢/ ١٥٠ - ١٥١.\n(^٥) انظر: \"تفسير الطبري\" ١٠/ ٣٩١ - ٣٩٢.\n(^٦) \"تفسير مجاهد\" ١٠/ ٣٦٤.\n(^٧) انظر: \"تفسير الطبري\" ٢/ ٥٢٤.\n(^٨) وجدته من قول أبو عبيدة في \"مجاز القرآن\" ٢/ ١٤٧.\n(^٩) \"مجمل اللغة\" ١/ ٣٠٣.","vol":"23","page":148},{"text":"(ص) (وَالأَثْلُ: الطَّرْفَاءُ) هي جماعة الشجر، واحدها طرفاء، وقيل: هو شجر يشبه الطرفاء إلا أنه أعظم (^١)، وقال الداودي: هو والخمط صنفان من الشجر الذي لا يثمر.\n(ص) (الْعَرِمُ: الشَّدِيدُ) سلف.\n_________\n(^١) قاله الفراء في \"معاني القرآن\" ٢/ ٣٥٩.","vol":"23","page":149},{"text":"<span data-type='title' id=toc-2828>١ - [باب] قوله: ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ﴾ الآية [سبأ: ٢٣]</span>\n٤٨٠٠ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، قَالَ: سَمِعْتُ عِكْرِمَةَ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: إِنَّ نَبِيَّ اللهِ - ﷺ - قَالَ: «إِذَا قَضَى اللهُ الأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا لِلَّذِى قَالَ: الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ. فَيَسْمَعُهَا مُسْتَرِقُ السَّمْعِ، وَمُسْتَرِقُ السَّمْعِ هَكَذَا بَعْضُهُ فَوْقَ بَعْضٍ -وَوَصَفَ سُفْيَانُ بِكَفِّهِ فَحَرَفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ- فَيَسْمَعُ الكَلِمَةَ، فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ ثُمَّ يُلْقِيهَا الآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا؟! فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سَمِعَ مِنَ السَّمَاءِ». [انظر: ٤٧٠١ - فتح: ٨/ ٥٣٧]\nذكر فيه حديث أبي هريرة - ﵁ - \"إِذَا قَضَى اللهُ الأَمْرَ فِي السَّمَاءِ .. \" الحديث، سلف قريبًا.\nو﴿فُزِّعَ﴾ قرئ بضم الفاء وفتحها (^١)، وقرأه الحسن بالراء المهملة، وهو بمعناه (^٢).\nولما نزل جبريل بالوحي ظثت الملائكة أنه ينزل بشيء من أمر الساعة ففزعت.\n_________\n(^١) قرأها ابن عامر بالفتح، وباقي السبعة بالضم، انظر: \"الحجة للفارسي\" ٦/ ١٦.\n(^٢) انظر: \"المحتسب\" ٢/ ١٩١ - ١٩٢.","vol":"23","page":150},{"text":"<span data-type='title' id=toc-2829>٢ - [باب] قَوْلِهِ: ﴿إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ﴾ [سبأ: ٤٦]</span>\n٤٨٠١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ خَازِمٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: صَعِدَ النَّبِيُّ - ﷺ - الصَّفَا ذَاتَ يَوْمٍ فَقَالَ: «يَا صَبَاحَاهْ» فَاجْتَمَعَتْ إِلَيْهِ قُرَيْشٌ قَالُوا: مَا لَكَ؟ قَالَ: «أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ الْعَدُوَّ يُصَبِّحُكُمْ أَوْ يُمَسِّيكُمْ أَمَا كُنْتُمْ تُصَدِّقُونِي؟». قَالُوا: بَلَى. قَالَ: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ». فَقَالَ أَبُو لَهَبٍ: تَبًّا لَكَ أَلِهَذَا جَمَعْتَنَا؟! فَأَنْزَلَ اللهُ ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ﴾ [المسد: ١] [انظر: ١٣٩٤ - مسلم: ٢٠٨ - فتح: ٨/ ٥٣٩]\nذكر فيه حديث ابن عباس ﵄ السالف قريبًا ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ وهناك ذكره مطولًا (^١).\n_________\n(^١) سلف مطولًا برقم (٤٧٧٠) كتاب: التفسير، باب: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾","vol":"23","page":151},{"text":"<span data-type='title' id=toc-2830>(٣٥) ومن سورة المَلَائِكَةُ</span>\nقَالَ مُجَاهِدٌ: القِطْمِيرُ: لِفَافَةُ النَّوَاةِ. ﴿مُثْقَلَةٌ﴾ مُثَقَّلَةٌ. وَقَالَ غَيْرُهُ: الحَرُورُ بِالنَّهَارِ مَعَ الشَّمْسِ. وَقَالَ ابن عَبَّاسٍ: الحَرُورُ بِاللَّيْلِ، وَالسَّمُومُ بِالنَّهَارِ (وَغَرَابِيبُ): أَشَدُّ سَوَادٍ، الغِرْبِيبُ: الشَّدِيدُ السَّوَادِ.\nمكية بإجماع، ونزلت قبل مريم، وبعد الفرقان. قاله السخاوي (^١).\n(ص) (قَالَ مُجَاهِدٌ: القِطْمِيرُ: لِفَافَةُ النَّوَاةِ) هذا أسنده ابن أبي حاتم من حديث ابن جريج، عنه (^٢)، وهو قول ابن عباس (^٣)، ونقله الثعلبي عن أكثر المفسرين، قال: وعن ابن عباس أنه شق النواة (^٤)، وعن السدي: هو ما يقطع به القمع والفتيل في شق النواة.\nوالنقير: الحبة التي في وسط النواة، وخالف ابن فارس فجعل هذا القطمير (^٥).\n(ص) (﴿مُثْقَلَةٌ﴾: مُثَقَّلَةٌ) أي: بذنوبها.\n(ص) (وَقَالَ غَيْرُهُ: الحَرُورُ بِالنَّهَارِ مَعَ الشَّمْسِ. وَقَالَ ابن عَبَّاسٍ: الحَرُورُ بِاللَّيْلِ) أي: الحارة (وَالسَّمُومُ بِالنَّهَارِ) أي: مع الشمس، وبه جزم الثعلبي.\n(ص) «وَغَرَابِيبُ): أَشَدُّ سَوَادٍ، الغِرْبِيبُ: الشَّدِيدُ السَّوَادِ) هذا قول ابن عباس كما أسنده ابن أبي حاتم.\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) \"تفسير مجاهد\" ٢/ ٥٣١.\n(^٣) رواه الطبري ١٠/ ٤٠٣ (٢٨٩٦٠، ٢٨٩٦١).\n(^٤) انظر: \"تفسير القرطبي\" ١٤/ ٣٣٦.\n(^٥) \"المجمل\" ٢/ ٧٦٣.","vol":"23","page":152},{"text":"<span data-type='title' id=toc-2831>(٣٦) ومن سورة ﴿يس </span>(١)﴾\nوَقَالَ مُجَاهِدٌ: ﴿فَعَزَّزْنَا﴾: شَدَّدْنَا. ﴿يَا حَسْرَةً عَلَى الْعِبَادِ﴾: كَانَ حَسْرَةً عَلَيْهِمُ اسْتِهْزَاؤُهُمْ بِالرُّسُلِ. ﴿أَن تُدْرِكَ اَلْقَمَرَ﴾: لَا يَسْتُرُ ضَوء أَحَدِهِمَا ضَوْءَ الآخَرِ، وَلَا يَنْبَغِي لَهُمَا ذَلِكَ. ﴿سَابِقُ النَّهَارِ﴾: يَتَطَالَبَانِ حَثِيثَيْنِ. ﴿نَسْلَخُ﴾: نُخْرِجُ أَحَدَهُمَا مِنَ الآخَرِ، وَيَجْرِي كُلُّ وَاحِدٍ مِنْهُمَا. ﴿مِنْ مِثْلِهِ﴾: مِنَ الأَنْعَامِ. (فَكِهُونَ): مُعْجَبُونَ. ﴿جُنْدٌ مُحْضَرُونَ﴾: عِنْدَ الحِسَابِ. وَيُذْكَرُ عَنْ عِكْرِمَةَ ﴿الْمَشْحُونِ﴾: المُوقَرُ. وَقَالَ ابن عَبَّاسٍ: ﴿طَائِرُكُمْ﴾: مَصَائِبُكُمْ. ﴿يَنْسِلُونَ﴾: يَخْرُجُونَ. ﴿مَرْقَدِنَا﴾: مَخْرَجِنَا. ﴿أَحْصَيْنَاهُ﴾: حَفِظْنَاهُ. مَكَانَتُهُمْ وَمَكَانُهُمْ وَاحِدٌ.\nمكية ونزلت قبل الفرقان، وبعد سورة الجن، كما قاله السخاوي (^١). وفي الترمذي -وقال: غريب- عن أنس - ﵁ - مرفوعًا: \"من قرأها كتب الله له بقراءتها قراءة القرآن عشر مرات\" (^٢) (^٣) وصح: \"اقرءوا يس على موتاكم\" (^٤) زاد أحمد: \"لا يقرؤها رجل يريد الله والدار الآخرة إلا غفر له\" (^٥) وبعض العرب يقول: يس بفتح النون،\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) الترمذي (٢٨٨٧).\n(^٣) ورد بهامش الأصل: عقبه الترمذي في \"جامعه\" بقوله: وهارون أبو محمد شيخ مجهول. انتهى يعني: المذكور في إسناد هذا الحديث.\n(^٤) رواه أبو داود (٣١٢١)، والنسائي ٦/ ٢٦٥، وقد تقدم تخريجه في كتاب: الجنائز.\n(^٥) \"مسند أحمد\" ٥/ ٢٦.","vol":"23","page":153},{"text":"وهو جائز في العربية لا ينصرف، والتسكين أجود -كما قاله الزجاج- ويجوز خفضها كما قاله الفراء (^١).\n(ص) (قَالَ مُجَاهِدٌ: ﴿فَعَزَّزْنَا﴾: شَدَّدْنَا) هذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح، عنه (^٢) قال: وروي عنه أيضًا: زدنا (^٣). والثاني: هو شمعون مع (يُحنا) (^٤) وبولس أرسلهم عيسى - ﷺ - دعاة إلى الله، والقصة معروفة. والقرية: أنطاكية، وكان بها من الفراعنة انطيخس يعبد الأصنام، وقيل: بعث إليه من المرسلين صادق، وصدوق، وشلوم. وخفف عاصم الزاي (^٥)، ولم يؤمن من القوم غير حبيب النجار. الإسرائيلي.\n(ص) (﴿يَا حَسْرَةً عَلَى الْعِبَادِ﴾: كَانَ حَسْرَةً عَلَيْهِمُ اسْتِهْزَاؤُهُمْ بِالرُّسُلِ) أي: الثلاثة، فتمنوا الإيمان حين لم ينفعهم، وقرأ عكرمة (يا حَسْرَهْ على العباد): بجزم الهاء.\n(ص) (﴿أَنْ تُدْرِكَ الْقَمَرَ﴾ لَا يَسْتُرُ ضَوْءُ أَحَدِهِمَا ضَوْءَ الآخَرِ وَلَا يَنْبَغِي لَهُمَا ذَلِكَ) أي: لئلا تذهب آيتها.\n(ص) (﴿سَابِقُ النَّهَارِ﴾: يَتَطَالَبَانِ حَثِيثَيْنِ) أي: فإذا أدرك كل واحد منها صاحبه قامت القيامة، وذلك قوله: ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ [القيامة: ٩].\n_________\n(^١) \"معاني القرآن\" ٢/ ٣٧١، وانظر: \"الحجة للقراء السبعة\" ٦/ ٣٥، \"حجة القراءات\" ص ٥٩٥.\n(^٢) \"تفسير مجاهد\" ٢/ ٥٣٤.\n(^٣) رواه الطبري ١٠/ ٤٣١ (٢٩٠٨٦).\n(^٤) كتب في هامش الأصل: (كذا في حاشية الأصل: أو يوحنا)\n(^٥) قرأ عاصم في رواية أبي بكر، والمفضل ﴿فَعَزَّزْنَا﴾ مخففة الزاي، انظر: \"الحجة للقراء السبعة\" ٦/ ٣٨.","vol":"23","page":154},{"text":"(ص) (﴿نَسْلَخُ﴾: نُخْرِجُ أَحَدَهُمَا مِنَ الآخَرِ، ويجري كُلُّ وَاحِد مِنْهُمَا) وقال الكلبي نذهب به.\n(ص) (﴿مِنْ مِّثْلِهِ﴾: مِنَ الأَنْعَام) هو قول مجاهد وقتادة (^١). وقال ابن عباس وجماعة: هي السفن (^٢). وكأنه أشبه لقوله: ﴿وَإِنْ نَشَأْ نُغْرِقْهُمْ﴾ وإنما الغرق في الماء.\n(ص) (﴿فكهون﴾: معجبون) قلت: وقيل: ناعمون، وقيل: طيبون، وفي بعض النسخ (فاكهون) ومعناه فرحون، وقيل: ذو فاكهة (^٣)، وقال الفراء: معناهما واحد (^٤).\n(ص) (﴿جُنْدٌ مُحْضَرُونَ﴾: عِنْدَ الحِسَابِ) أي: فلا يدفع بعضهم بعضًا عن النار.\n(ص) (وَيُذْكَرُ عَنْ عِكْرِمَةَ ﴿الْمَشْحُونِ﴾: المُوقَرُ) أي: المملوء، وهو حمل الآباء في السفينة، والأبناء في الأصلاب.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿طَائِرُكُمْ﴾: مَصَائِبُكُمْ) قلت: وقال قتادة: أعمالكم (^٥)، وقال الحسن والأعرج: طيركم.\n(ص) (﴿يَنْسِلُونَ﴾: يَخْرُجُونَ) قلت: ومنه قيل للولد: نسل؛ لأنه يخرج من بطن أمه، والنسلان والعسلان: الإسراع في السير.\n_________\n(^١) \"تفسير الطبري\" ١٠/ ٤٤٦ (٢٩١٦٤، ٢٩١٦٥).\n(^٢) \"تفسير الطبري\" ١٠/ ٤٤٥ (٢٩١٥٢).\n(^٣) هذِه الأقوال أوردها الطبري عن ابن عباس وغيره \"تفسير الطبري\" ١٠/ ٤٥٣ - ٤٥٤ (٢٩١٩٥، ٢٩١٩٧).\n(^٤) \"معاني القرآن\" ٢/ ٣٨٠.\n(^٥) \"تفسير الطبري\"١٠/ ٤٣٣ (٢٩٠٩٠).","vol":"23","page":155},{"text":"(ص) (﴿مَرْقَدِنَا﴾: مَخْرَجِنَا) وقيل: مقامنا. وهو بمعناه.\n(ص) (﴿أَحْصَيْنَاهُ﴾: حَفِظْنَاهُ) أي: وعددناه وبيناه.\n(ص) (﴿مَكَانَتِهِمْ﴾: وَمَكَانُهُمْ وَاحِدٌ) أي: أقعدناهم في منازلهم قردة وخنازير.","vol":"23","page":156},{"text":"<span data-type='title' id=toc-2832>١ - [باب] قوله: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (٣٨)﴾ [يس: ٣٨]\n٤٨٠٢ </span>- حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيه، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي الْمَسْجِدِ عِنْدَ غُرُوبِ الشَّمْسِ، فَقَالَ: «يَا أَبَا ذَرٍّ، أَتَدْرِى أَيْنَ تَغْرُبُ الشَّمْسُ؟». قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «فَإِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ تَحْتَ الْعَرْشِ، فَذَلِكَ قَوْلُهُ تَعَالَى ﴿وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (٣٨)﴾ [يس: ٣٨]». [انظر: ٣١٩٩ - مسلم: ١٥٩ - فتح: ٨/ ٥٤١]\n\n٤٨٠٣ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيه، عَنْ أَبِي ذَرٍّ قَالَ سَأَلْتُ النَّبِيَّ - ﷺ - عَنْ قَوْلِهِ تَعَالَى: ﴿وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَهَا﴾ [يس: ٣٨] قَالَ: «مُسْتَقَرُّهَا تَحْتَ الْعَرْشِ». [انظر: ٣١٩٩ - مسلم: ١٥٩ - فتح: ٨/ ٥٤١]\nذكر فيه حديث أبي ذر - ﵁ - أنه - ﵇ - قال له: \"يَا أَبَا ذَرٍّ، أَتَدْرِي أَيْنَ لَغْرُبُ الشَّمْسُ؟ \".\nالحديث سلف في بدء الخلق، ويأتي في التوحيد (^١).\nوأخرجه أيضًا مسلم وأبو داود والترمذي والنسائي (^٢).\nوفيه إخبار عن سجودها تحت العرش ولا ينكر أن يكون ذلك عند محاذاتها في مسيرها للعرش، وقد ورد في القرآن سجود الشمس والقمر والنجوم، وليس ذلك بمخالف لقوله: ﴿تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ﴾ [الكهف: ٨٦]؛\n_________\n(^١) سيأتي برقم (٧٤٢٤) باب: وكان عرشه على الماء.\n(^٢) مسلم (١٥٩)، وأبو داود (٤٠٠٢)، والترمذي (٢١٨٦، ٣٢٢٧)، و\"سنن النسائي الكبرى\" ٦/ ٣٤٣ (١١١٧٦).","vol":"23","page":157},{"text":"لأن المذكور في الآية إنما هو نهاية مدرك البصر إياها حال الغروب، ومصيرها تحت العرش للسجود إنما هو بعد غروبها، فلا تعارض، وليس معنى ﴿فِي عَيْنٍ حَمِئَةٍ﴾ سقوطها فيها، وإنما هو خبر عن الغاية التي بلغها [ذو] (^١) القرنين في مسيره حتى لم يجد وراءها مسلكًا لها فوقها، أو على سمتها، كما يرى غروبها من كان في لجة البحر لا يبصر الشاطئ، كأنها تغرب في البحر وهي في الحقيقة تغيب وراءه، و(في) هنا بمعنى (فوق)، ومعنى (حمئة): ذاتَ حماة، ومن قرأ (حامية)، فقيل: هو مشتق منه وسهل الهمزة، وقيل: معناه: حارة وقيل: يجوز أن تكون حارة وهي ذات حماة، وقال القتبي: ويجوز أن تكون هذِه العين من البحر، وأن تكون الشمس تغيب وراءها أو معها أو عندها فتقام حروف الصفة مقام الموصوف، والله أعلم به بما أراد.\nوقوله: (﴿لِمُسْتَقَرٍّ لَهَا﴾) أي: إلى مستقر لها، قال ابن عباس: لا تبلغ مستقرها حتى ترُجع إلى منازلها. وقال قتادة: إلى وقت واحد لها لا تعدوه (^٢)، وقيل: إلى إنهاء أمرها عند انقضاء الدنيا، وقيل: إلى أبعد منازلها في الغروب، وقد سلف هناك أنه قرئ: (لا مستقر لّهَا) أي: لا قرار لها، فهي جارية أبدًا (^٣).\nوقيل: مُستَقَرَّهَا: غاية ما ينتهي إليه صعودها وارتفاعها لأطول يوم في الصيف وأقصر يوم في الشتاء.\n_________\n(^١) في الأصل: (ذوي) والمثبت هو الأليق بالسياق.\n(^٢) \"تفسير الطبري\" ١٠/ ٤٤١ (٢٩١٢٢).\n(^٣) انظر: \"زاد المسير\" ٧/ ١٩.","vol":"23","page":158},{"text":"قال الخطابي: وأما قوله: \"مُسْتَقَرّهَا تحت العرش\" فلا ينكر أن يكون لها استقرار تحته، لا نحيط به نحن، قال: ويحتمل أن يكون المعنى: إن علم ما سألت -عنه من مستقرها تحت العرش- في كتاب كتب فيه ابتداء أمور العالم ونهايتها، (فتنقطع دون السماء) (^١) وتستقر عند ذلك فيبطل فعلها، وهي اللوح المحفوظ الذي بين فيه أحوال الخلق والخليقة ومآل أمورهم (^٢).\n_________\n(^١) هكذا في الأصل، وفي \"أعلام الحديث\": فينقطع دوران الشمس.\n(^٢) \"أعلام الحديث\" ٣/ ١٨٩٣.","vol":"23","page":159},{"text":"<span data-type='title' id=toc-2833>(٣٧) ومن سورة الصَّافَّاتِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكَانٍ بَعِيدٍ﴾: مِنْ كُلِّ مَكَانٍ ﴿وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ﴾: يُرْمَوْنَ ﴿وَاصِبٌ﴾: دَائِمٌ، لَازِبٌ: لَازِمٌ ﴿تَأْتُونَنَا عَنِ الْيَمِينِ﴾ يَعْنِي: الحَقَّ الكُفَّارُ تَقُولُهُ لِلشَّيْطَانِ ﴿غَوْلٌ﴾: وَجَعُ بَطْنٍ ﴿يُنْزَفُونَ﴾: لَاتَذْهَبُ عُقُولُهُمْ ﴿قَرِينٌ﴾: شَيْطَانٌ ﴿يُهْرَعُونَ﴾: كَهَيْئَةِ الهَرْوَلَةِ ﴿يَزِفُّونَ﴾: النَّسَلَانُ فِي المَشْي ﴿وَبَيْنَ الْجِنَّةِ نَسَبًا﴾ قَالَ كُفَّارُ قُرَيْشٍ: المَلَائِكَةُ بَنَاتُ اللهِ، وَأُمَّهَاتُهُمْ بَنَاتُ سَرَوَاتِ الجِنِّ، وَقَالَ اللهُ\nتَعَالَى: ﴿وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ﴾: سَتُحْضرُ لِلْحِسَاب. وَقَالَ ابن عَبَّاسٍ: ﴿لَنَحْنُ الصَّافُّونَ﴾: المَلَائِكَةُ ﴿صِرَاطِ الْجَحِيمِ﴾: سوَاءِ الجَحِيمِ وَوَسَطِ الجَحِيمِ ﴿لَشَوْبًا﴾: يُخْلَطُ طَعَامُهُمْ وَيُسَاطُ بِالْحَمِيمِ ﴿مَّدْحُورًا﴾: مَطْرُودًا ﴿بَيْضٌ مَكْنُونٌ﴾: اللُّؤْلُؤُ المَكْنُونُ ﴿وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (٧٨)﴾: يُذْكَرُ بِخَيْرٍ ﴿يَسْتَسْخِرُونَ﴾: يَسْخَرُونَ ﴿بَعْلًا﴾: رَبًّا. ﴿الْأَسْبَابِ﴾: السَّمَاء.\nهي مكية، وعن عبد الرحمن بن زيد: إلا: ﴿قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ (٥١)﴾ إلى آخر القصة.\nونزلت بعد الأنعام وقبل لقمان، كما قاله السخاوي (^١).\n(ص) (قَالَ مُجَاهِدٌ: ﴿وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ (٨) دُحُورًا﴾: يُرْمَوْنَ) أي: من كل جانب من آفاق السماء.\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.","vol":"23","page":160},{"text":"(ص) (﴿وَاصِبٌ﴾): دَائِمٌ) قلت: ونظيره: ﴿وَلَهُ الدِّينُ وَاصِبًا﴾ [النحل: ٥٢] (^١). وقال ابن عباس: شديد. وقال الكلبي: موجع.\n(ص) (﴿لَازِبٍ﴾: لازم) أي: بإبدال الميم باءً، كأنه يلزم اليد، واللازب: الحد الحر يلصق ويعلق باليد، وقال السدى: خالص، وقال مجاهد والضحاك: منتن.\n(ص) (﴿تَأْتُونَنَا عَنِ الْيَمِينِ﴾ الكُفَّارُ تَقُولُهُ للشياطين) أخرجه عنه مجاهد (^٢)، وقال قتادة: هو قول الإنس للجن، أي: تصدونا عن طريق الجنة، وقيل: هو قول التابعين للمتبوعين (^٣).\n(ص) (﴿غَوْلٌ﴾ وَجَعُ بَطْنٍ) هو قول قتادة وقال الكلبي: إثمٌ نظيره ﴿لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ﴾ وقال الحسن: صداع.\nوقيل: ما يذهب عقولهم. وقيل: ما يكره (^٤).\n(ص) (﴿يُنْزِفُونَ﴾ لا تذهب عقولهم). قلت: على قراءة كسر الزاي (^٥) ومن قرأ بفتحها: لا ينفد شرابهم (^٦).\n(ص) «قرين): شيطان) هو قول مجاهد (^٧)، وقال غيره: كاذبين الألسن.\n_________\n(^١) انظر: \"تفسير الطبري\" ١٠/ ٤٧٣ - ٤٧٤، وهو مروي عن مجاهد وقتادة والضحاك وعكرمة وابن زيد.\n(^٢) \"تفسير مجاهد\" ٢/ ٥٤١.\n(^٣) أخرج هذِه الأقوال الطبري ١٠/ ٤٨٣ - ٤٨٤.\n(^٤) انظر: \"تفسير الطبري\" ١٠/ ٤٨٥ - ٤٨٦، \"زاد المسير\" ٧/ ٥٦ - ٥٧.\n(^٥) ورد في هامش الأصل: الذي يظهر أنه انعكس عليه؛ لأنه بفتح الزاي لا تذهب عقولهم، ومن قرأ بالكسر فمعناه -والله أعلم- ولاهم عن شربها ينفد شرابهم، وهما قرآن في السبع.\n(^٦) انظر: \"الحجة للقراء السبعة\" ٦/ ٥٤ - ٥٥.\n(^٧) \"تفسير مجاهد\" ٢/ ٥٤٢، وانظر: \"تفسير الطبري\" ١/ ٤٩٠ (٢٩٣٧٩).","vol":"23","page":161},{"text":"قال مقاتل: كانا أخوين -وقال غيره: كانا شريكين- أحدهما خطروس -وهو الكافر- والآخر يهوذا -وهو المؤمن- وهما اللذان قص الله خبرهما في سورة الكهف (^١).\n(ص) (﴿يُهْرَعُونَ﴾: كَهَيْئَةِ الهَرْوَلَةِ) أي: من الإسراع.\n(ص) (﴿يَزِفُّونَ﴾: النَّسَلَانُ فِي المَشْيِ) وهذا أسلفه في أحاديث الأنبياء، وقال الحسن ومجاهد: يسرعون زفيف النعام، وهو حال بين المشي والطيران، وقال الضحاك: يسعون (^٢)، وقرأ حمزة بضم أوله (^٣)، وهما لغتان.\n(ص) (﴿وَبَيْنَ الْجِنَّةِ نَسَبًا﴾ قَالَ كُفَّارُ قُرَيْشٍ: المَلَائِكَةُ بَنَاتُ اللهِ، وَأُمَّهَاتُهُمْ بَنَاتُ سَرَوَاتِ الجِنِّ، وَقَالَ اللهُ تَعَالَى: ﴿وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ﴾: سَتُحْضَرُ لِلْحِسَاب) قلت: وهذا قول مجاهد (^٤)، وقال قتادة: جعلوا الملائكة بنات (^٥). وسموا جنًّا لاختفائهم عن الأبصار، وقال ابن عباس: هم من الملائكة يقال لهم الجن ومنهم إبليس. وقال الحسن: أشركوا الشيطان في عبادة الله فهو النسب الذي جعلوه (^٦).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿الصَّافُّونَ﴾: المَلَائِكَةُ) هذا أخرجه ابن جرير، عنه بزيادة: صافون تسبح لله (^٧). وعن السدي: الصلاة (^٨).\n_________\n(^١) انظر \"تفسير البغوي\" ٧/ ٤١.\n(^٢) أخرج هذِه الآثار الطبري ١٠/ ٥٠٣ - ٥٠٤.\n(^٣) انظر: \"الحجة للقراء السبعة\" ٦/ ٥٦.\n(^٤) \"تفسير مجاهد\" ٢/ ٥٤٦، وانظر: \"تفسير الطبري\" ١٠/ ٥٣٥.\n(^٥) انظر: \"تفسير الصنعاني\" ٢/ ١٢٨ (٢٥٦٠).\n(^٦) انظر: \"تفسير البغوي\" ٧/ ٦٣.\n(^٧) انظر: \"تفسير الطبري\" ١٠/ ٥٣٩ (٢٩٦٨٣).\n(^٨) انظر: \"تفسيرالطبري\" ١٠/ ٥٣٩ - ٥٤٠ (٢٩٦٨٨).","vol":"23","page":162},{"text":"(ص) (﴿صِرَاطِ الْجَحِيمِ﴾ سَوَاءِ الجَحِيمِ وَوَسَطِ الجَحِيمِ) قلت والصراط: الطريق، أي: طريق النار.\n(ص) (﴿لَشَوْبًا﴾: يُخْلَطُ طَعَامُهُمْ وَيُسَاطُ بِالْحَمِيمِ) أي: وهو الماء الحار الشديد.\n(ص) (﴿مَّدْحُورًا﴾ مَطْرُودًا) قلت: ذلك في الأعراف، وأما هنا فلفظه: ﴿دُحُورًا﴾ أي: يبعدونهم عن مجالس الملائكة، والطرد: الإبعاد.\n(ص) (﴿بَيْضٌ مَكْنُونٌ﴾: اللُّؤْلُؤُ المصون) أي: في الصفاء واللين، جمع بيضة.\n(ص) (﴿وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (٧٨)﴾: يُذْكَرُ بِخَيْرٍ) أسلفه في أحاديث الأنبياء عن ابن عباس (^١)، أي: أثنينا له ثناء حسنًا وذكرًا جميلًا فيمن بعده من الأنبياء والأمم.\n(ص) (﴿يَسْتَسْخِرُونَ﴾: يَسْخَرُونَ) قلت: وقيل: يستدعي بعضهم بعضًا إلى أن يسخر.\n(ص) (﴿بَعْلًا﴾: رَبًّا) قلت: وهو اسم صنم لهم كانوا يعبدونه؛ ولذلك سميت مدينتهم بعلبك.\n_________\n(^١) سلف معلقًا في باب: ﴿وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ (١٢٣)﴾ بعد رقم (٣٣٤١).","vol":"23","page":163},{"text":"<span data-type='title' id=toc-2834>١ - [باب] قوله: ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (١٣٩)﴾ [الصافات: ١٣٩]</span>\n٤٨٠٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ قَالَ رَسُولُ اللهِ - ﷺ -: «مَا يَنْبَغِي لأَحَدٍ أَنْ يَكُونَ خَيْرًا مِنِ ابْنِ مَتَّى». [انظر: ٣٤١٢ - فتح: ٨/ ٥٤٣]\n\n٤٨٠٥ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ هِلَالِ بْنِ عَلِيٍّ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ قَالَ أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى فَقَدْ كَذَبَ». [انظر: ٣٤١٥ - مسلم: ٢٣٧٦ - فتح: ٨/ ٥٤٣]\nذكر فيه حديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا يَنْبَغِي لأَحَدٍ أَنْ يَكُونَ خَيْرًا مِنِ يونسَ بنِ مَتَّى\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ -، أيضًا مرفوعًا: \"مَنْ قَالَ أَنَا خَيْر مِنْ يُونُسَ بْنِ مَتَّى فَقَدْ كَذَبَ\".\nوقد سلف، وفيه: أن (أنا) يعود على المتكلم من كان، ليس على رسول الله - ﷺ - خاصة.","vol":"23","page":164},{"text":"<span data-type='title' id=toc-2835>(٣٨) ومن سُورَة ص</span>\n<span data-type='title' id=toc-2836>١ - باب</span>\n٤٨٠٦ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الْعَوَّامِ قَالَ سَأَلْتُ مُجَاهِدًا عَنِ السَّجْدَةِ فِي ص قَالَ سُئِلَ ابْنُ عَبَّاسٍ فَقَالَ: ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠]. وَكَانَ ابْنُ عَبَّاسٍ يَسْجُدُ فِيهَا. [انظر: ٣٤٢١ - فتح: ٨/ ٥٤٤]\n\n٤٨٠٧ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الطَّنَافِسِيُّ، عَنِ الْعَوَّامِ قَالَ سَأَلْتُ مُجَاهِدًا عَنْ سَجْدَةِ ص فَقَالَ سَأَلْتُ ابْنَ عَبَّاسٍ مِنْ أَيْنَ سَجَدْتَ؟ فَقَالَ: أَوَمَا تَقْرَأُ ﴿وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ﴾ [الأنعام: ٨٤] ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠] فَكَانَ دَاوُدُ مِمَّنْ أُمِرَ نَبِيُّكُمْ - ﷺ - أَنْ يَقْتَدِىَ بِهِ، فَسَجَدَهَا رَسُولُ اللهِ - ﷺ -. [انظر: ٣٤٢١].\n﴿عُجَابٌ﴾ [ص: ٥]: عَجِيبٌ. الْقِطُّ: الصَّحِيفَةُ، هُوَ هَا هُنَا صَحِيفَةُ الْحَسَنَاتِ. وَقَالَ مُجَاهِدٌ ﴿فِي عِزَّةٍ﴾ [ص: ٢]: مُعَازِّينَ. ﴿الْمِلَّةِ الآخِرَةِ﴾ [ص: ٧]: مِلَّةُ قُرَيْشٍ. الاخْتِلَاقُ: الْكَذِبُ. ﴿الأَسْبَابُ﴾ [ص: ١٠]: طُرُقُ السَّمَاءِ فِي أَبْوَابِهَا ﴿جُنْدٌ مَا هُنَالِكَ مَهْزُومٌ﴾ [ص: ١١]: يَعْنِي قُرَيْشًا ﴿أُولَئِكَ الأَحْزَابُ﴾ [ص: ١٣]: الْقُرُونُ الْمَاضِيَةُ. ﴿فَوَاقٍ﴾ [ص: ١٥]: رُجُوعٍ. ﴿قِطَّنَا﴾ [ص: ١٦]: عَذَابَنَا ﴿اتَّخَذْنَاهُمْ سِخْرِيًّا﴾ [ص: ٦٣]: أَحَطْنَا بِهِمْ ﴿أَتْرَابٌ﴾ [ص: ٥٢]: أَمْثَالٌ. وَقَالَ ابْنُ عَبَّاسٍ: الأَيْدُ﴾ [ص: ١٧]: الْقُوَّةُ فِي الْعِبَادَةِ ﴿الأَبْصَارُ﴾ [ص: ٤٥]: الْبَصَرُ فِي أَمْرِ اللهِ، ﴿حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي﴾ [ص: ٣٢]: مِنْ ذِكْرٍ. ﴿فَطَفِقَ مَسْحًا﴾ [ص: ٣٣]: يَمْسَحُ أَعْرَافَ الْخَيْلِ وَعَرَاقِيبَهَا. ﴿الأَصْفَادِ﴾ [ص: ٣٨]: الْوَثَاقِ. [فتح: ٨/ ٥٤٤]","vol":"23","page":165},{"text":"وهي مكية ونزلت بعد سورة الانشقاق. وقبل: الأعراف، قاله السخاوي (^١).\nثم ساق فيه حديث العَوَّامِ قَالَ: سَأَلْتُ مُجَاهِدًا عَنِ السَّجْدَةِ فِي ص، قَالَ سُئِلَ ابن عَبَّاسٍ فَقَالَ: ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠]. وَكَانَ ابن عَبَّاسٍ يَسْجُدُ فِيهَا.\nوعنه قَالَ سَأَلْتُ مُجَاهِدًا عَنْ سَجْدَةِ ص فَقَالَ سَأَلْتُ ابن عَبَّاسٍ مِنْ أَيْنَ سَجَدْتَ؟ فَقَالَ: أَوَ مَا تَقْرَأُ ﴿وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ﴾ [الأنعام: ٨٤] ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٥] فَكَانَ دَاوُدُ مِمَّنْ أُمِرَ نَبِيكُّمْ - ﷺ - أَنْ يَقْتَدِيَ بِهِ، فَسَجَدَهَا رَسُولُ اللهِ - ﷺ -.\nوهذا سلف في تفسير سورة الأنعام من حديث سليمان الأحول أن مجاهدًا أخبره أنه سأل ابن عباس فذكره. ثم ذكر طريق العوام أيضًا.\nشيخ البخاري في الثاني هو محمد بن عبد الله، قال الكلاباذي وابن طاهر: نراه الذهلي.\nوسجود ابن عباس فيها دال على الاستنان بشريعة من قبلنا، وعندنا أنها سجدة شكر تستحب في غير الصلاة وتحرم فيها، ومحل السجو فيها فيها (وأناب) أو (مآب) حكاه المالكية (^٢).\n(ص) (﴿عُجَابٌ﴾: عَجِيبٌ). قلت: وقرئ بتشديد الجيم، والمعنى واحد، وقيل: هو أكثر (^٣).\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) انظر: \"أحكام القرآن\" لابن العربي ٤/ ١٦٤٠، \"مواهب الجليل\" ٢/ ٣٦٢.\n(^٣) انظر: \"المحتسب\" ٢/ ٢٣٠، \"زاد المسير\" ٧/ ١٠٢ - ١٠٣.","vol":"23","page":166},{"text":"(ص) (الْقِطُّ: الصَّحِيفَةُ، وهُوَ هُنَا صَحِيفَةُ الحَسَنَاتِ) وقال سعيد بن جبير: نصيبًا من الآخرة (^١)، وقال قتادة: نصيبًا من العذاب (^٢)، وقائل ذلك أبو جهل (^٣)، وقيل: النضر بن الحارث بن كلدة (^٤).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿فِي عِزَّةٍ﴾ أي: مُعَازِّينَ) أسند هذا عبد بن حميد من حديث ابن أبي نجيح عنه، وعن قتادة: في حمية وفراق (^٥).\n(ص) (﴿الْمِلَّةِ الْآخِرَةِ﴾: مِلَّةُ قُرَيْشٍ) أخرجه الطبري من حديث القاسم بن أبي بزة، عنه، وأخرج أيضًا عن ابن عباس ومحمد بن كعب القرظي والسدي أنها النصرانية (^٦)، وقاله قتادة أيضًا فيما حكاه عبد والفراء في \"معانيه\" (^٧).\n(ص) (الاِخْتِلَاقُ: الكَذِبُ) هو كما قال.\n(ص) (﴿الْأَسْبَابَ﴾: طُرُقُ السَّمَاءِ (وَهِيَ أَبْوَابُهَا) (^٨) قلت: وقيل: هي الجبال.\n(ص) (﴿جُنْدٌ مَا هُنَالِكَ﴾) (ما) صلة (﴿مَهْزُومٌ﴾: يَعْنِي قُرَيْشًا) أي: مغلوب ممنوع من الصعود إلى السماء.\n(ص) (﴿أُولَئِكَ الْأَحْزَابُ﴾: القُرُونُ المَاضِيَةُ) أي: الذين مرُّوا.\n_________\n(^١) رواه الطبري ١٠/ ٥٦٠ (٢٩٧٨٩).\n(^٢) رواه الطبري ١٠/ ٥٥٩ (٢٩٧٨٧).\n(^٣) \"تفسير الطبري\" ١٠/ ٥٥٩ (٢٩٧٨٧).\n(^٤) \"تفسير البغوي\" ٧/ ٧٥.\n(^٥) رواه الطبري ١٠/ ٥٤٧٥ (٢٩٧٢٢).\n(^٦) \"تفسير الطبري\" ١٠/ ٥٥٢ (٢٩٧٤٣ - ٢٩٧٤٦).\n(^٧) \"معاني القرآن\" للفراء ٢/ ٣٩٩.\n(^٨) كذا بالأصل، والذي في \"اليونينية\" (في أبوابها)","vol":"23","page":167},{"text":"(ص) (﴿فَوَاقٍ﴾: رُجُوعٍ) أي: إلى الدنيا، وفيه ضم الفاء وفتحها لغتان، وهما قراءتان، وقيل: الفتح راحة، وبالضم انتظار (^١).\n(ص) (﴿قِطَّنَا﴾: عَذَابَنَا) قد سلف.\n(ص) (﴿فَطَفِقَ مَسْحًا﴾: يَمْسَحُ أَعْرَافَ الخَيْلِ وَعَرَاقِيبَهَا) أي: بالسيف يمسح سوقها وأعناقها.\n(ص) (﴿الْأَصْفَادِ﴾: الوَثَاقِ) أي: مشدودين في العتود، واحدهما صفد.\n(ص) (﴿أَتَّخَذْنَاهُمْ سِخْرِيًّا﴾: أَحَطْنَا بِهِمْ) أي: وليس كذلك، فلم يدخلوا معنا النار. وقوله: (أحطنا بهم) كذا هو في الأصول، وبخط الدمياطي (^٢) لعله: أخطأناهم، وحذف مع ذلك القول الذي هو تفسيره، وهو ﴿أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ﴾.\n(ص) (﴿أَتْرَابٌ﴾: أَمْثَالٌ) أي: جمع ترب، وهو اللِدَةُ، أي: على سن واحد.\n(ص) (وَقَالَ ابن عَبَّاسٍ: (الأَيْدُ): القُوَّةُ فِي العِبَادَةِ و(الأَبْصَارُ): البَصَرُ فِي أَمْرِ اللهِ) هذا الأثر أسنده الطبري، عن محمد بن سعد، حدثني أبي، حدثني عمي، حدثني أبي، عن أبيه، عنه (^٣). وعن مجاهد: القوة في الطاعة (^٤)، وعن قتادة: أعطي قوة في العبادة وفقهًا\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٦/ ٦٦.\n(^٢) وقع بهامش الأصل: كان ينبغي أن يذكره من كلام ابن قرقول في \"المطالع\" أو من أصله \"المشارق\" لأن الدمياطي [أخذه] من أحدهما. والله أعلم.\n(^٣) الطبري ١٠/ ٥٩٢ (٢٩٩٦١).\n(^٤) \"تفسير مجاهد\" ٢/ ٥٤٨، وانظر: \"تفسير الطبري\" ١٠/ ٥٩٢ (٢٩٩٦٥)","vol":"23","page":168},{"text":"في الإسلام (^١)، قال: وذكر لنا أن داود كان يقوم الليل ويصوم نصف الدهر. قلت: الثابت في \"الصحيح\" أنه كان ينام نصف الليل ويقوم ثلثه وينام سدسه (^٢).\n_________\n(^١) انظر: \"تفسير الطبري\" ١٠/ ٥٩٢ (٢٩٩٦٦).\n(^٢) سلف برقم (١١٣١) كتاب: التهجد، باب: من نام عند السحر، ورواه مسلم (١١٥٩) كتاب: الصيام، باب: النهي عن صوم الدهر.","vol":"23","page":169},{"text":"<span data-type='title' id=toc-2837>٢ - [باب] قوله: ﴿وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي إِنَّكَ أَنْتَ الْوَهَّابُ﴾ [ص: ٣٥]</span>\n٤٨٠٨ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا رَوْحٌ وَمُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَة، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ عِفْرِيتًا مِنَ الْجِنِّ تَفَلَّتَ عَلَيَّ الْبَارِحَةَ -أَوْ كَلِمَةً نَحْوَهَا - لِيَقْطَعَ عَلَيَّ الصَّلَاةَ، فَأَمْكَنَنِى اللهُ مِنْهُ وَأَرَدْتُ أَنْ أَرْبِطَهُ إِلَى سَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ حَتَّى تُصْبِحُوا وَتَنْظُرُوا إِلَيْهِ كُلُّكُمْ، فَذَكَرْتُ قَوْلَ أَخِي سُلَيْمَانَ رَبِّ هَبْ لِي مُلْكًا لَا يَنْبَغِي لأَحَدٍ مِنْ بَعْدِي». قَالَ رَوْحٌ: فَرَدَّهُ خَاسِئًا. [انظر: ٤٦١ - مسلم: ٥٤١ - فتح: ٨/ ٥٤٦]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: \"إِنَّ عِفْرِيتًا مِنَ الجِنِّ تَفَلَّتَ عليَّ\nالبَارِحَةَ .. \"الحديث، سلف في الصلاة سندًا ومتنًا. وقوله: ﴿لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾ قيل: جميعه، وقد (أوتي) (^١) الملك لغيره، وهو بعض ذلك.\nوقد قدر الشارع على العفريت، وهو من بعض ذلك الملك، وأخذ أبو هريرة شيطانًا وجده يسرق (التمر) مرات فأراد أن يوثقه (^٢).\n_________\n(^١) عليها في الأصل (كذا).\n(^٢) سلف برقم (٢٣١١) كتاب: الوكالة، باب: إذا وكل رجُلًا فترك الوكيل شيئًا فأجازه ..","vol":"23","page":170},{"text":"<span data-type='title' id=toc-2838>[باب] قوله: ﴿وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ [ص: ٨٦]</span>\n٤٨٠٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ: دَخَلْنَا عَلَى عَبْدِ اللهِ بْنِ مَسْعُودٍ، قَالَ: يَا أَيُّهَا النَّاسُ، مَنْ عَلِمَ شَيْئًا فَلْيَقُلْ بِهِ، وَمَنْ لَمْ يَعْلَمْ فَلْيَقُلِ اللهُ أَعْلَمُ، فَإِنَّ مِنَ الْعِلْمِ أَنْ يَقُولَ لِمَا لَا يَعْلَمُ: اللهُ أَعْلَمُ، قَالَ اللهُ -﷿- لِنَبِيِّهِ - ﷺ - ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ [ص: ٨٦] وَسَأُحَدِّثُكُمْ عَنِ الدُّخَانِ إِنَّ رَسُولَ اللهِ - ﷺ - دَعَا قُرَيْشًا إِلَى الإِسْلَامِ فَأَبْطَئُوا عَلَيْهِ فَقَالَ: «اللَّهُمَّ أَعِنِّى عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُفَ»، فَأَخَذَتْهُمْ سَنَةٌ فَحَصَّتْ كُلَّ شَيْءٍ حَتَّى أَكَلُوا الْمَيْتَةَ وَالْجُلُودَ، حَتَّى جَعَلَ الرَّجُلُ يَرَى بَيْنَهُ وَبَيْنَ السَّمَاءِ دُخَانًا مِنَ الْجُوعِ، قَالَ اللهُ -﷿-: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾ [الدخان: ١١،١٠] قَالَ: فَدَعَوْا ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (١٢) أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ (١٣) ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ (١٤) إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ (١٥)﴾ [الدخان: ١٢ - ١٥] أَفَيُكْشَفُ الْعَذَابُ يَوْمَ الْقِيَامَةِ؟ قَالَ: فَكُشِفَ، ثُمَّ عَادُوا فِي كُفْرِهِمْ، فَأَخَذَهُمُ اللهُ يَوْمَ بَدْرٍ، قَالَ اللهُ تَعَالَى ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنْتَقِمُونَ (١٦)﴾. [الدخان: ١٦].\nذكر فيه حديث مَسْرُوقٍ قَالَ: دَخَلْنَا على عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ -، فقَالَ: يَا أَيُّهَا النَّاسُ، مَنْ عَلِمَ شَيْئًا فَلْيَقُلْ بِهِ، وَمَنْ لَمْ يَعْلَمْ فَلْيَقُلِ اللهُ أَعْلَمُ، فَإِنَّ مِنَ العِلْمِ أَنْ يَقُولَ لِمَا لَا يَعْلَمُ: اللهُ أَعْلَمُ، الحديثما بطوله، وقد سلف قريبًا (^١).\n_________\n(^١) سلف برقم (٤٧٧٤) تفسير سورة الروم.","vol":"23","page":171},{"text":"ومعنى قوله: (فليقل: الله أعلم)، أي: يبين أنه لا يعلمه، وقد سأل عمر - ﵁ - يومًا [قومًا] (^١) من الصحابة عن شيء، فقال بعضهم: الله أعلم، فقال عمر - ﵁ -: إن علم أحدكم فليقل بما يعلم، وإلا فليقل: لا أعلم، وإنما كره ذلك أن يقال على وجه الامتناع من القول من غير أن يريد أنه لا يعلم.\nوقوله: (فحصَّت كل شيء) أي: أذهبت نباتها وخيرها بالجدب، يقال: سنة حصاء إذا كانت جرداء (^٢) لا خير فيها.\n_________\n(^١) بالأصل: [جراء]، والصواب ما أثبتناه. انظر \"الصحاح\" ٣/ ١٠٣٢.\n(^٢) بالأصل: [جراء] والصواب ما أثبتناه انظر \"الصحاح\" ٣/ ١٠٣٢.","vol":"23","page":172},{"text":"<span data-type='title' id=toc-2839>(٣٩) ومن سورة الزُّمَرِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿أَفَمَنْ يَتَّقِي بِوَجْهِهِ﴾ يُجَرُّ على وَجْهِهِ فِي النَّارِ، وَهْوَ قوله تعالى: ﴿أَفَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا﴾ [فصلت:٤٠]. ﴿ذِي عِوَجٍ﴾ لَبْسٍ. ﴿وَرَجُلًا سَلَمًا لِّرَجُلٍ﴾ مَثَلٌ لآلِهَتِهِمِ البَاطِلِ، وَالإِلَهِ الحَقِّ. ﴿وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ﴾ بِالأَوْثَانِ خَوَّلْنَا أَعْطيْنَا. ﴿وَالَّذِي جَاءَ بِالصِّدْقِ﴾ القُرْآنُ. ﴿وَصَدَّقَ بِهِ﴾ المُؤْمِنُ يَجِيءُ يَوْمَ القِيَامَةِ يَقُولُ هذا الذِي أَعْطَيْتَنِي عَمِلْتُ بِمَا فِيهِ ﴿مُتَشَاكِسُونَ﴾ الشَّكِسُ العَسِرُ لَا يَرْضَى بِالإِنْصَافِ وَرَجُلًا سِلْمًا وَيُقَالُ سَالِمًا صَالِحًا. ﴿اشْمَأَزَّتْ﴾ نَفَرَتْ ﴿بِمَفَازَتِهِمْ﴾ مِنَ الفَوْزِ. ﴿حَافِّينَ﴾ أَطَافُوا بِهِ مُطِيفِينَ بِحِفَافَيْهِ بِجَوَانِبِهِ ﴿مُتَشَابِهًا﴾ لَيْسَ مِنَ الاشْتِبَاهِ ولكن يُشْبِهُ بَعْضُهُ بَعْضًا فِي التَّصْدِيقِ.\nهي مكية، وفيها مدني ﴿يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا﴾ نزلت في وحشي بن حرب. و﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾، قال مقاتل: وكذا قوله: ﴿لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ وَأَرْضُ اللهِ وَاسِعَةٌ﴾ (^١) يعني: المدينة. ونزلت بعد سورة سبأ، وقبل سورة المؤمن. قاله السخاوي (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿أَفَمَنْ يَتَّقِي بِوَجْهِهِ﴾ يُجَرُّ على وَجْهِهِ فِي\n_________\n(^١) \"زاد المسير\" ٧/ ١٦٠.\n(^٢) \"جمال القراء\" ص ٨.","vol":"23","page":173},{"text":"النَّارِ، وَهْوَ قوله تعالى: ﴿أَفَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ﴾. ﴿غَيْرَ ذِي عِوَجٍ﴾ أي: غير ذي لَبْسٍ) هذا كله أخرجه عبد بن حميد، عن روح، عن شبل، عن ابن أبي نجيح، عنه. ورواه الطبراني (^١) من حديث ابن أبي نجيح، عنه أيضًا. قال: وقال آخرون: هو أن ينطلق به إلى النار مكتوفًا، ثم يرمى به فيها، فأول ما تمس النار وجهه، وهذا قول يذكر عن ابن عباس بضعف (^٢). قلت: وقيل: يلقى فيها مغلولًا فلا يقدر أن يتقي النار إلا بوجهه، وفي الكلام حذف، والمعنى: أفمن يتقي بوجهه سوء العذاب كمن يدخل الجنة.\n(ص) (﴿وَرَجُلًا سَلَمًا لِرَجُلٍ﴾ مَثَلٌ لآلِهَتِهِمِ البَاطِلِ وَالإِلَهِ الحَقِّ) وقال بعد ذلك ﴿وَرَجُلًا سَلَمًا﴾ وَيُقَالُ سَالِمًا صَالِحًا خالصًا. قلت: عامة القراء على كسر السين، أي: صالحًا. وقرئ (سالمًا) أي: خالصًا (^٣)، وروي عن ابن عباس، وقال الزجاج: سَلَمًا وسِلمًا مصدران وصف بهما على معنى: ورجلًا ذا سِلم (^٤)، واختار أبو حاتم سَلمًا، وقال: هو الذي لا تنازع فيه.\n(ص) (﴿وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ﴾ بِالأَوْثَانِ) أي: وذلك أنهم خوفوه معرة الأوثان وقالوا: إنك تعيب آلهتنا وتذكرها بسوء، فوالله لتكفن عن ذكرها أو لتخبلنك أو تصيبنك سوء.\n_________\n(^١) كذا بالأصل، والصواب الطبري ويؤكده باقي النقل.\n(^٢) \"تفسير الطبري\" ١٠/ ٦٣٠ (٣٠١٢٧).\n(^٣) قرأها ابن كثير وأبو عمرو: (سالمًا)، وقرأ باقي السبعة: (سلَمًا) بفتح السين واللام، وقرأها ابن أبي عبلة: (سِلْمٌ) بكسر السين ورفع الميم، انظر: \"الحجة\" للفارسي ٦/ ٩٤، \"الكشف\" ٢/ ٢٣٨، \"زاد المسير\" ٧/ ١٨٠.\n(^٤) انظر: \"زاد المسير\" ٧/ ١٨٠.","vol":"23","page":174},{"text":"(ص) (﴿خَوَّلْنَاهُ﴾: أَعْطَيْنَاه) أي: نعمة منا.\n(ص) (﴿وَالَّذِي جَاءَ بِالصِّدْقِ﴾ القُرْاَنُ. ﴿وَصَدَّقَ بِهِ﴾ المُؤْمِنُ يَجِيءُ يَوْمَ القِيَامَةِ يَقُولُ: هذا الذِي أَعْطَيْتَنِي عَمِلْتُ بِمَا فِيهِ) هذا قول الحسن (^١)، وفيه أقوال أخر، وقرئ (وصدق) مخففًا.\n(ص) (﴿مُتَشَاكِسُونَ﴾ الشَّكِسُ العَسِرُ لَا يَرْضَى بِالإنْصَافِ) هو قول عبد الرحمن بن زيد بن أسلم فيما أسنده الطبري عنه (^٢)، وعن قتادة: هو المشرك سارعه الشيطان (^٣). والشكس، بفتح الشين وكسر الكاف وإسكانها، وهو في اللغة بالإسكان، كما نقله عنهم ابن التين، وفي \"الباهر\": رجل شكس بالفتح والتسكين: صعب الخلق، وقوم شُكس، وقيل: بالفتح وكسر الكاف، وبالكسر والإسكان جميعًا: السيِّئ الخلق.\n(ص) (﴿اشْمَأَزَّتْ﴾ نَفَرَتْ) أسنده الطبري، عن السدي (^٤)، وعن مجاهد: انقبضت. قال: وذلك يوم قرأ عليهم النجم عند باب الكعبة (^٥). وعن قتادة: كفرت قلوبهم واستكبرت (^٦).\n(ص) (﴿بِمَفَازَتِهِمْ﴾، من الفوز). قلت: وقرئ (بمفازاتهم)، على الجمع أيضًا (^٧)، واختار أبو عبيد الأول؛ لأن المفازة هنا: الفوز.\n_________\n(^١) هو في الطبري ١١/ ٥ (٣٠١٤٨) بنحوه عن مجاهد.\n(^٢) الطبري ١٠/ ٦٣٢ (٣٠١٣٤).\n(^٣) الطبري ١٠/ ٦٣١ (١٠١٣١).\n(^٤) الطبري ١١/ ١١ (٣٠١٦٨).\n(^٥) الطبري ١١/ ١١ (٣٠١٦٧).\n(^٦) الطبري ١١/ ١١ (٣٠١٦٦) بلفظ: نفرت قلوبهم.\n(^٧) قرأها أبو بكر عن عاصم، وحمزة والكسائي بالجمع، وقرأها باقي السبعة وحفص عن عاصم بالإفراد. انظر: \"الحجة\" ٦/ ٩٧، \"الكشف\" ٢/ ٢٤٠.","vol":"23","page":175},{"text":"(ص) (﴿حَافِّينَ﴾ أَطَافُوا بِهِ مُطِيفِينَ بِحِفَافَيْهِ: (بِجَوَانِبِهِ) (^١) هذا أسنده الطبري، عن قتادة (^٢)، والحفاف بكسر الحاء: الجانب.\n(ص) (﴿مُتَشَابِهًا﴾ لَيْسَ مِنَ الاشْتِبَاهِ، ولكن يُشْبِهُ بَعْضُهُ بَعْضًا فِي التَّصْدِيقِ) أسنده الطبري، عن سعيد بن جبير (^٣).\n_________\n(^١) أشار بهامش الأصل أنها في نسخة (بجانبيه) [قلت: هي رواية أبي ذر كما في هامش \"اليونينية\"].\n(^٢) الطبري ١١/ ٣٥ (٣٠٢٦٢).\n(^٣) الطبري ١٠/ ٦٢٨ (٣٠١١٧).","vol":"23","page":176},{"text":"<span data-type='title' id=toc-2840>١ - [باب] قَوْلِهِ: ﴿قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللهِ﴾ الآية [الزمر: ٥٣]</span>\n٤٨١٠ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ يَعْلَى إِنَّ سَعِيدَ بْنَ جُبَيْرٍ أَخْبَرَهُ عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ نَاسًا مِنْ أَهْلِ الشِّرْكِ كَانُوا قَدْ قَتَلُوا وَأَكْثَرُوا وَزَنَوْا وَأَكْثَرُوا، فَأَتَوْا مُحَمَّدًا - ﷺ - فَقَالُوا: إِنَّ الَّذِي تَقُولُ وَتَدْعُو إِلَيْهِ لَحَسَنٌ لَوْ تُخْبِرُنَا أَنَّ لِمَا عَمِلْنَا كَفَّارَةً. فَنَزَلَ: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ وَلَا يَزْنُونَ﴾ [الفرقان: ٦٨] وَنَزَلَ ﴿قُلْ يَا عِبَادِىَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللهِ﴾. [الزمر: ٥٣]. [فتح: ٨/ ٥٤٩]\nذكر فيه حديث يَعْلَى أنَّ سَعِيدَ بْنَ جُبَيْرٍ (أَخْبَرَهُ) (^١) عَنِ ابن عَبَّاسٍ: أَنَّ نَاسًا مِنْ أَهْلِ الشِّرْكِ كَانُوا قَدْ قَتَلُوا وَأَكْثَرُوا وَزَنَوْا وَأَكْثَرُوا، فَأَتَوْا مُحَمَّدًا فَقَالُوا: إِنَّ الذِي تَقُولُ وَتَدْعُو إِلَيْهِ لَحَسَنٌ لَوْ تُخْبِرُنَا أَنَّ لِمَا عَمِلْنَا كَفَّارَةً. فنزلت ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ إلى قوله: ﴿وَلَا يَزْنُونَ﴾ [الفرقان: ٦٨] وَنَزَلَ ﴿يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ الآية [الزمر: ٥٣].\nهذا الحديث أخرجه أيضا مسلم وأبو داود والنسائي (^٢).\n_________\n(^١) في الأصل: أخرجه، والمثبت ما يوافق \"اليونينية\".\n(^٢) مسلم برقم (١٢٢) كتاب: الإيمان، باب: كون الإسلام يهدم ما قبله، وكذا الهجرة والحج.\nوأبو داود (٤٢٧٤)، والنسائي ٧/ ٨٧ - ٨٨.","vol":"23","page":177},{"text":"ويعلى هذا هو ابن حكيم. ذكره أبو داود مصرحًا به في إسناده (^١)، وأما أبو مسعود وخلف فقالا: هو ابن مسلم (^٢)، وكلاهما يروي عن سعيد بن جبير، وقد سلف الكلام على ذلك.\n_________\n(^١) قال الحافظ في \"الفتح\" ٨/ ٥٥٠: زعم بعض الشراح أنه وقع عند أبي داود فيه: يعلى بن حكيم ولم أر ذلك في شيء من نسخه، وليس في البخاري من رواية يعلى بن حكيم، عن سعيد بن جبير، عن ابن عباس سوى حديث واحد، وهو من رواية غير ابن جريج عن يعلى. والله أعلم. اهـ.\n(^٢) ورد بهامش الأصل: وكذا قال المزي فأنكراه، وقد ذكر هذا الحديث في ترجمته عن سعيد بن جبير، وقد راجعت نسخة عندي من \"سنن أبي داود\" فرأيته غير منسوب فيها، والحديث في الفتن. [قلت: راجعت ترجمتيهما في \"تهذيب الكمال\" فلم أره ذكر الحديث في ترجمة أي منهما، غير أنه ذكر في ترجمة كل منهما روايته عن سعيد بن جبير ورواية ابن جريج عنه مع رمز البخاري. فكأنه لم يقطع بأحدهما. والله أعلم].","vol":"23","page":178},{"text":"<span data-type='title' id=toc-2841>٢ - [باب] قَوْلِهِ: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾ [الزمر: ٦٧]</span>\n٤٨١١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: جَاءَ حَبْرٌ مِنَ الأَحْبَارِ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا مُحَمَّدُ، إِنَّا نَجِدُ أَنَّ اللهَ يَجْعَلُ السَّمَوَاتِ عَلَى إِصْبَعٍ وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالشَّجَرَ عَلَى إِصْبَعٍ، وَالْمَاءَ وَالثَّرَى عَلَى إِصْبَعٍ، وَسَائِرَ الْخَلَائِقِ عَلَى إِصْبَعٍ، فَيَقُولُ أَنَا الْمَلِكُ. فَضَحِكَ النَّبِيُّ - ﷺ - حَتَّى بَدَتْ نَوَاجِذُهُ تَصْدِيقًا لِقَوْلِ الْحَبْرِ، ثُمَّ قَرَأَ رَسُولُ اللهِ - ﷺ - ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ (٦٧)﴾. [الزمر؛ ٦٧]. [٧٤١٤، ٧٤١٥، ٧٤٥١، ٧٥١٣ - مسلم: ٢٧٨٦ - فتح: ٨/ ٥٥٠]\nذكر فيه حديث عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ -، قَالَ: جَاءَ حَبْرٌ مِنَ الأَحْبَارِ إِلَى رَسُول اللهِ - ﷺ - فَقَالَ: يَا مُحَمَّدُ، إنَّ اللهَ يَجْعَلُ السَّمَوَاتِ على إِصْبَعٍ .. الحديث.\nوفي آخره: فَضَحِكَ رسول الله - ﷺ - تَصْدِيقًا لِقَوْلِ الحَبْرِ، ثُمَّ قَرَأَ ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾ [الزمر: ٦٧].\nويأتي في التوحيد، وأخرجه أيضًا مسلم والترمذي والنسائي (^١).\nوالحبر بفتح الحاء ويجوز كسرها: العالم، والجمع أحبار، وما يكتب به بالكسر.\nوظاهر الحديث أنه - ﵇ - صدق الحبر، دليله قراءته الآية المشيرة لنحو ما قال. وقال بعض المتكلمين: ليس ضحكه وتلاوته الآية تصديقًا، بل هو رد لقوله، وإنكار تعجب من سوء اعتقاده فإن مذهب\n_________\n(^١) الترمذي (٣٢٣٨)، النسائي في \"الكبرى\" ٤/ ٤٠٠ (٧٦٨٧).","vol":"23","page":179},{"text":"اليهود التجسيم، وقوله: (تصديقًا له). إنما هو من كلام الراوي وفهمه، والأول أظهر كما قاله النووي (^١).\nوهذا الحديث من أحاديث الصفات، وفيها مذهبان مشهوران: التأويل والإمساك عنه مع الإيمان بها مع الاعتقاد أن الظاهر غير مراد، فعلى الأول الإصبع هنا: القدرة، أي: خلقها مع عظمها بلا تعب ولا ملل، وذكره هنا للمبالغة، ويحتمل -كما قاله ابن فورك (^٢) - أن يكون المراد به هنا أصابع بعض مخلوقاته، وهو غير ممتنع، وكذا قال محمد بن شجاع الثلجي (^٣): يحتمل أن يكون خلق من خلقه يوافق اسمه اسم الإصبع، وما ورد في بعض الروايات من أصابع الرحمن يتأول على القدرة والملك (^٤).\nوضحكه - ﵇ - حتى بدت نواجذه لا ينافي كون ضحكه تبسمًا، فإن النواجذ -كما قال الأصمعي: هي الأضراس كلها، أي: الأنياب لا أقصى الأسنان، وهي ضرس الحلم، كما قال بعضهم.\n_________\n(^١) \"شرح مسلم\" ١٧/ ١٣٠ - ١٣١.\n(^٢) \"مشكل الحديث وبيانه\" ص ٢٥٧ - ٢٥٨.\n(^٣) ورد في هامش الأصل: الثلجي بالثاء المثلثة وبعد اللام جيم، وهو محمد بن شجاع. قال الذهبي: الفقيه صاحب التصانيف، مشهور مبتدع. هذا لفظ \"المشتبه\"، وقد ذكر له في \"الميزان\" ترجمة مطولة منها: قال ابن عدي: كان يضع أحاديث في التشبيه وينسبها إلى أصحاب الحديث، يثلبهم بذلك. اهـ. \"المشتبه\" ١/ ٨٩، \"لسان الميزان\" ٥/ ٢٣ (٧٦٦٤).\n(^٤) مذهب أهل السنة إثبات الصفات من غير تأويل ولا تشبيه ولا تعطيل ولا تمثيل. قال الشيخ العثيمين - ﵀ - في \"شرح الواسطية\" ١/ ٢٦١: (الوجه الخامس: أن يقال: إن هذِه اليد التي أثبتها الله جاءت على وجوه متنوعة يمتنع أن يراد بها النعمة أو القوة، فجاء فيها ذكر الأصابع والقبض والبسط، والكف واليمين، وكل هذا يمتنع أن يراد بها القوة؛ لأن القوة لا توصف بهذِه الأوصاف\". اهـ.","vol":"23","page":180},{"text":"<span data-type='title' id=toc-2842>٣ - [باب] قوله: ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ الآية [الزمر:٦٧]</span>\n٤٨١٢ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ مُسَافِرٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «يَقْبِضُ اللهُ الأَرْضَ، وَيَطْوِى السَّمَوَاتِ بِيَمِينِهِ، ثُمَّ يَقُول: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الأَرْضِ؟» [٦٥١٩، ٧٣٨٢، ٧٤١٣ - مسلم: ٢٧٨٧ - فتح: ٨/ ٥٥١]\nذكر فيه حديث عَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ مُسَافِرٍ، عَنِ الزهري، عَنْ أَبِي سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"يَقْبِضُ اللهُ الأَرْضَ، وَيَطْوِي السَّمَوَاتِ بِيَمِينِهِ، ثُمَّ يَقُولُ: أَنَا المَلِكُ، أَيْنَ مُلُوكُ الأَرْضِ؟ \". وكذا قال شعيب والزبيدي وإسحاق بن يحيى، عن الزهري، عن أبي سلمة. وقال يونس: عن الزهري، عن سعيد، عن أبي هريرة، عن رسول الله - ﷺ - وفسره في التوحيد، والمراد باليمين: القدرة أيضًا، وخوطبنا بما نفهمه، لأنه أوضح وآكد في النفس (^١).\n_________\n(^١) تقدم قريبًا بيان مذهب أهل السنة في إثبات صفة اليد.","vol":"23","page":181},{"text":"<span data-type='title' id=toc-2843>[باب] قَوْلِهِ: ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾ الآية [الزمر: ٦٨]\n٤٨١٣ </span>- حَدَّثَنِي الْحَسَنُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ، أَخْبَرَنَا عَبْدُ الرَّحِيمِ، عَنْ زَكَرِيَّاءَ بْنِ أَبِي زَائِدَةَ، عَنْ عَامِرٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنِّي أَوَّلُ مَنْ يَرْفَعُ رَأْسَهُ بَعْدَ النَّفْخَةِ الآخِرَةِ، فَإِذَا أَنَا بِمُوسَى مُتَعَلِّقٌ بِالْعَرْشِ فَلَا أَدْرِي أَكَذَلِكَ كَانَ أَمْ بَعْدَ النَّفْخَةِ؟». [انظر: ٢٤١١ - مسلم: ٢٣٧٣ - فتح: ٨/ ٥٥١]\n\n٤٨١٤ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي قَالَ، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا صَالِحٍ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَة، عَنِ النَّبِيِّ - ﷺ - قَالَ: «بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ». قَالُوا: يَا أَبَا هُرَيْرَةَ أَرْبَعُونَ يَوْمًا؟ قَالَ: أَبَيْتُ. قَالَ: أَرْبَعُونَ سَنَة؟ قَالَ: أَبَيْتُ. قَالَ: أَرْبَعُونَ شَهْرًا؟ قَالَ: أَبَيْتُ، وَيَبْلَى كُلُّ شَيْءٍ مِنَ الإِنْسَانِ إِلاَّ عَجْبَ ذَنَبِهِ، فِيهِ يُرَكَّبُ الْخَلْقُ. [٤٩٣٥ - مسلم: ٢٩٥٥ - فتح: ٨/ ٥٥١]\nذكر فيه حديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ قَالَ: \"إِنِّي أَوَّلُ مَنْ يَرْفَعُ رَأْسَهُ بَعْدَ النَّفْخَةِ، فَإِذَا أَنَا بِمُوسَى مُتَعَلِّقٌ بِالْعَرْشِ فَلَا أَدْرِي أَكَذَلِكَ كَانَ أَمْ بَعْدَ النَّفْخَةِ؟ \". سلف في الإشخاص، وفي أحاديث الأنبياء (^١).\nوقوله: \"فإذا أنا بموسى\" إلى آخره. قال الداودي: هو وهم فإنه مقبور مبعوث بعد النفخة، فكيف يكون ذلك قبلها، وقيل: ﴿إِلَّا مَنْ شَاءَ اللهُ﴾ أربعة هم: جبريل، وميكائيل، وملك الموت، وإسرافيل، وحملة العرش.\nثم ساق حديث أبي هريرة - ﵁أيضًا: \"ما بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ\".\n_________\n(^١) سلف برقم (٣٤٠٨) باب: وفاة موسى وذكره بعد.","vol":"23","page":182},{"text":"قَالُوا: يَا أَبَا هُرَيْرَةَ أَرْبَعُونَ يَوْمًا؟ قَالَ: أَبَيْتُ. قَالَوا: أَرْبَعُونَ شَهْرًا؟ قَالَ: أَبَيْتُ، قَالَوا: أَرْبَعُونَ سَنَةً؟ قَالَ: أَبَيْتُ. وَيَبْلَى كُلُّ شَيْءٍ مِنَ الإِنْسَانِ إِلَّا عَجْبَ ذَنَبِهِ، فِيهِ يُرَكَّبُ الخَلْقُ.\nوأخرجه أيضًا مسلم والنسائي (^١)، ومعنى (أبيت): الجزم بشيء، وإنما أجزم به أنها أربعون، وقد جاءت مفسرة من رواية غيره في غير مسلم: أربعون سنة. قال ابن التين: إما أن يكون لم يعلم ذلك، أو سكت ليخبرهم في وقت فنسي أو شغل، وعجم (^٢) الذنب -بالسكون، ويقال: بالباء- هو عظم لطيف في أصل الصُّلب وهو أصل العصعص عند العجز، وهو العسيب من الدواب، وهو أول ما يخلق من الآدمي، وهو الذي يبقى منه ليعاد تركيب الخلق عليه، وإليه الإشارة بقوله: (\"فيه يركب الخلق\")، أي: عليه يتم وإليه يضاف الجمع إذا أعيد، وفي \"البعث\" (^٣) لابن أبي الدنيا من حديث أبي سعيد الخدري، قيل: يا رسول الله، ما العجب؟ قال: \"مثل حبة خردل\".\nفإن قلت: ما فائدة إبقاء هذا العظم دون غيره؟ قلت: له سر فيه لا نعلمه؛ لأن من يظهر الوجود من العدم لا يحتاج إلى أن يكون لفعله شيء يبني عليه، فإن علل هذا فيجوز أن يكون الباري تعالى جعل ذلك للملائكة علامة على أن يحيي كل إنسان بجواهره بأعيانها، ولا يحصل العلم لهم بذلك إلا ببقاء عظم كل شيء؛ ليعلم أنه إنما أراد بذلك\n_________\n(^١) \"سنن النسائي الكبرى\" ٦/ ٤٤٩ (١١٤٥٩)\n(^٢) ورد بهامش الأصل: كان ينبغي أن يقول: وعجب الذنب بالباء، ويقال بالميم للحديث الذي يتكلم عليه. والله أعلم.\n(^٣) ورد بهامش الأصل: هو في \"البعث والنشور\" لابن أبي داود من حديث أبي سعيد، ثم إني رأيته كذلك في \"مسند أبي يعلى الموصلي\" [أبو يعلى ٢/ ٥٢٣ (١٣٨٢)].","vol":"23","page":183},{"text":"إعادة الأرواح إلى تلك الأعيان التي هي جزء منها، كما أنه لما أمات عزيرًا وحماره أبقى عظام الحمار فكساها؛ ليعلم أن هذا المنشأ ذلك الحمار لا غيره، ولولا إبقاء شيء لجوزت الملائكة أن تكون الإعادة للأرواح إلى أمثال الأجساد لا إلى أعيانها. نبه عليه ابن عقيل الحنبلي، وما ورد في بعض الروايات إطلاق البلى على كل شيء من الإنسان محمول على ما قيد هنا وهو ما عدا عجب الذنب (^١)، وخص من ذلك أيضا الأنبياء، فإن الله حرم على الأرض فني أجسادهم، وكذلك الشهداء أو من [في] (^٢) معناهم كالمؤذن المحتسب وشبهه.\n_________\n(^١) يقول الدكتور زغلول النجار: أثبت المتخصصون في علم الأجنة أن جسد الإنسان ينشأ من شريط دقيق للغاية يسمى باسم \"الشريط الأولي\" الذي يتخلق بقدرة الخالق \"﷾\" في اليوم الخامس عشر من تلقيح البويضة وانغراسها في جدار الرحم، وإثر ظهوره يتشكل الجنين بكل طبقاته وخاصة الجهاز العصبي، وبدايات تكون كل من العمود الفقري، وبقية أعضاء الجسم، لأن هذا الشريط قد أعطاه الله تعالى القدرة على تحضير الخلايا على الانقسام، والتخصص، والتمايز والتجمع في أنسجة متخصصة، وأعضاء متكاملة في تعاونها على القيام بكافة وظائف الجسد.\nوثبت أن هذا الشريط يندثر فيما عدا جزءًا يسيرًا منه يبقى في نهاية العمود الفقري (العصص) وهو المقصود بعجب الذنب في أحاديث رسول الله - ﷺ - وإذا مات الإنسان يبلى جسده إلا عجب الذنب الذي تذكر أحاديث رسول الله - ﷺ - أن الإنسان يُعاد خلقُهُ منه بنزول مطر خاص من السماء ينزله ربنا ﵎ وقت أن يشاء فينبت كل مخلوق من عجب ذنبه، كما تنبت البقلةُ من بذرتها.\nوقد أثبتت مجموعة من علماء الصين في عدد من التجارب المختبرية استحالة إفناء عجب الذنب كيميائيًا بالإذابة في أقوى الأحماض، أو فيزيائيًا بالحرق، أو بالسَّحق، أو بالتعريض للأشعة المختلفة، وهو ما يؤكد صدق حديث المصطفى - ﷺ - الذي يعتبر سابقة لكافة العلوم المكتسبة بألف وأربعمائة سنة على الأقل.\n\"الإعجاز العلمي في القرآن الكريم والسنة المطهرة\" ص ١٦٧.\n(^٢) زيادة بها يستقيم السياق.","vol":"23","page":184},{"text":"<span data-type='title' id=toc-2844>(٤٠) ومن سورة المُؤْمِنُ ﴿حم (١)﴾</span>\nقَالَ مُجَاهِدٌ: مَجَازُهَا مَجَازُ أَوَائِلِ السُّوَرِ. وَيُقَالُ بَلْ هُوَ اسْمٌ لِقَوْلِ شُرَيْحِ بْنِ أَبِي أَوْفَى العَبْسِيِّ:\nيُذَكِّرُنِي حَامِيمَ وَالرُّمْحُ شَاجِرٌ … فَهَلَّا تَلَا حَامِيمَ قَبْلَ التَّقَدُّمِ\nالطَّوْلُ التَّفَضُّلُ ﴿دَاخِرِينَ﴾: خَاضِعِينَ. وَقَالَ مُجَاهِدٌ: ﴿إِلَى النَّجَاةِ﴾: الإِيمَانِ ﴿لَيْسَ لَهُ دَعْوَةٌ﴾ يَعْنِي: الوَثَنَ ﴿يُسْجَرُونَ﴾: تُوقَدُ بِهِمِ النَّارُ. ﴿تَمْرَحُونَ﴾: تَبْطَرُونَ. وَكَانَ العَلَاءُ بْنُ زِيَادٍ يُذَكِّرُ النَّارَ، فَقَالَ رَجُلٌ لِمَ تُقَنِّطُ النَّاسَ قَالَ وَأَنَا أَقْدِرُ أَنْ أُقَنِّطَ النَّاسَ والله -﷿- يَقُولُ ﴿يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللهِ﴾ [الزمر: ٥٣]، وَيَقُولُ: ﴿وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ﴾: وَلَكِنَّكُمْ تُحِبُّونَ أَنْ تُبَشَّرُوا بِالْجَنَّةِ على مَسَاوِئِ أَعْمَالِكُمْ، وَإِنَّمَا بَعَثَ اللهُ مُحَمَّدًا - ﷺ - مبَشِّرًا بِالْجَنَّةِ لِمَنْ أَطَاعَهُ، وَمُنْذِرًا بِالنَّارِ مَنْ عَصَاهُ.\nهي مكية ونزلت بعد الزمر، ثم الحواميم مرتبة إلى آخرها. قاله السخاوي (^١).\n_________\n(^١) \"جمال القراء وكمال القراء\" ص ٨.","vol":"23","page":185},{"text":"<span data-type='title' id=toc-2845>١ - باب</span>\n٤٨١٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ قَالَ قُلْتُ لِعَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ: أَخْبِرْنِي بِأَشَدِّ مَا صَنَعَ الْمُشْرِكُونَ بِرَسُولِ اللهِ - ﷺ -؟ قَالَ: بَيْنَا رَسُولُ اللهِ - ﷺ - يُصَلِّي بِفِنَاءِ الْكَعْبَةِ، إِذْ أَقْبَلَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ، فَأَخَذَ بِمَنْكِبِ رَسُولِ اللهِ - ﷺ - وَلَوَى ثَوْبَهُ فِي عُنُقِهِ فَخَنَقَهُ خَنْقًا شَدِيدًا، فَأَقْبَلَ أَبُو بَكْرٍ فَأَخَذَ بِمَنْكِبِهِ، وَدَفَعَ عَنْ رَسُولِ اللهِ - ﷺ - وَقَالَ ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ﴾ [انظر: ٣٦٧٨ - فتح: ٨/ ٥٥٣]\n(ص) (قَالَ مُجَاهِدٌ: مَجَازُهَا مَجَازُ أَوَائِلِ السُّوَرِ) أخرجه الطبري من حديث ابن أبي نجيح عنه (^١).\n(ص) (وُيقَالُ بَلْ هُوَ اسْمٌ لِقَوْلِ شُرَيْحِ بْنِ أَبِي أَوْفَى العَبْسِيِّ:\nيُذَكِّرُنِي حَامِيمَ وَالرُّمْحُ شَاجِرٌ … فَهَلَّا تَلَا حَامِيمَ قَبْلَ التَّقَدُّمِ)\nويروى:\nيذكرني حاميم لما طعنته .....................\nهذا البيت من أبيات ذكرها الحسن بن المظفر النيسابوري في \"مأدبة الأدباء\" أولها:\nوأشعث قوام بآيات ربه … قليل الأذى فيما ترى العين مسلم\nهتكت تحت الرمح جيب قميصه … فخرَّ صريعًا لليدين وللفم\nعلى غير شيء غير أن ليس تابعًا … عليًا ومن لا يتبع الحق يندم\nيذكرني حاميم ............... البيت.\n_________\n(^١) لم أقف عليه في \"تفسيره\".","vol":"23","page":186},{"text":"ويروى: ولقته بالرمح من تحت بزه .. فخرّ .. إلى آخره.\nويروى: (شارع) بدل (شاجر).\nويروى بدل (يندم) (يظلم)، ويروى أيضًا بعد ذلك:\nشككت إليه بالسنان قميصه … فأرديته عن ظهر طرف مسوم\nأقمت له في وقعة الجمل صلبه … بمثل قدامي النسر حران لهزم\nقال: فكان شريح مع علي يوم الجمل، وكان شعار أصحاب علي يومئذ حاميم، فلما نهد (^١) شريح لمحمد بن طلحة بن عبيد الله، الملقب بالسجاد وطعنه قال: حاميم، فقال شريح هذا الشعر، وقال بعضهم: لما طعنه شريح قال: أتقتلون رجلًا أن يقول ربي الله فهو معنى قوله: يذكرني حاميم. قال الحسن: والأول أصح.\nوقال الزبير: إن طلحة أمر ابنه محمدًا السجادَ يوم الجمل أن يتقدم باللواء وأمرته عائشة بالكف فتقدم، وثنى درعه بين رجليه وقام عليها فجعل كلما حمل عليه رجل قال: نشدتك بحاميم. فينصرف، حتى شد عليه رجل من بني أسد بن خزيمة، يقال: حديد، فنشده بحاميم، فلم ينته فطعنه فقتله، و(قتل قبله من بني أسد رجلًا (^٢) يقال له: كعب بن مدلج). وقيل: قتله شداد بن معاوية العبسي، وقيل: قتله عبد الله بن معكبر من بني غطفان حليف بني أسد، وقيل: قتله ابن مكيسرة الأزدي، وقيل: قتله معاوية بن شداد العبسي، وقيل:\n_________\n(^١) المناهدة، في الحرب: أن يَنْهدَ بعضهم إلى بعض، وهي في معنى نهضُوا، إلَّا أن النهوض قيامٌ على قُعود، ومُضِيٌّ، والنُّهُود: مُضيٌّ على كلِّ حال. \"تهذيب اللغة\" ٤/ ٣٦٧٣.\n(^٢) كذا بالأصل، ووقع في \"عمدة القاري\": (وقيل: قتله كعب بن مدلج).","vol":"23","page":187},{"text":"عصام بن المقشعر النصري، وعليه كثرة الحديث (^١).\nوقال المرزباني: هو الثبت، وقال الذي قتله:\nوأشعث قوام .. إلى آخره.\nوفي نسخة يتيمة البحترية، قال عدي بن حاتم الطائي:\nمن بلغ أفناء مذحج أنني … ثأرت بحالي ثم لم أتأثم\nتركت أبا بكر ينوء بصدره … بصفين مخضوب الكعوب من الدم\nيذكرني ثأري غداة لقيته … فأجررته رمحي فخر على الفم\nيذكرني يس لما طعنته … فهلا تلا يس قبل التقدم\nوذكر أبو زيد عمر بن شبة في كتابه \"حرب الجمل\" من طريق ابن إسحاق أن مالكًا الأشتر النخعي قتل مجمد بن طلحة، وقال في ذلك شعرًا فذكره، وحدثنا علي بن سلمة، عن داود بن أبي هند قال: كان على محمد بن طلحة يومئذ عمامة سوداء، فقال علي: لا تقتلوا صاحب العمامة السوادء فإنه أخرجه برُّه بأبيه، فلقيه شريح فأهوى إليه بالرمح فتلا حاميم فقتله.\nوذكر أبو مخنف لوط (^٢) في كتابه: \"حرب الجمل\" -التي أنكرها ابن حزم وغيره-، الذي قتل محمدًا مدلج بن كعب، رجل من بني [سعد] (^٣) بكر، وقيل: شداد.\n_________\n(^١) انظر: \"الاستيعاب\" ٣/ ٤٢٨ - ٤٢٩.\n(^٢) هو لوط بن يحيى الكوفي، قال ابن معين: ليس بثقة، وقال أبو حاتم: متروك الحديث، وقال الدارقطني: إخباري ضعيف. انظر: \"الجرح والتعديل\" ٧/ ١٢٨، \"الضعفاء والمتروكين\" للدارقطني ص ٣٣٣ (٤٤٨)، \"سير أعلام النبلاء\" ٧/ ٣٠١.\n(^٣) ليست بالأصل، والمثبت من \"عمدة القاري\".","vol":"23","page":188},{"text":"فصل:\nوفي (حم) أقوال أخر: هل هو اسم من أسماء القرآن، أو اسم الله الأعظم، أو حم الأمر، أو حروف الرحمن مقطعة الر، وحم، ونون.\nوقول البخاري الماضي: ويقال: هو اسم. لعله يريد على قراءة من قرأ حاميم بفتح الميم، أي: اتل حاميم، ولم يصرفه؛ لأنه جعله اسمًا للسورة.\nويجوز أن يكون لالتقاء الساكنين، ويجوز فتح الحاء وكسرها، وهما قراءتان (^١).\n(ص) (الطَّوْلُ: التَّفَضُّلُ) قلت: وأصله الإنعام الذي تطول مدته على صاحبه.\n(ص) (﴿دَاخِرِينَ﴾ خَاضِعِينَ) قلت: وقيل: صاغرين، وقيل: أذلاء، والمعنى متقارب.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿النَّجَاةِ﴾ الإِيمَانِ) هذا أسنده ابن أبي حاتم من حديث ابن أبي أبي نجيح عنه (^٢).\n(ص) (﴿لَيْسَ لَهُ دَعْوَةٌ﴾ يَعْنِي الوَثَنَ) أي: لأن الأوثان لا تأمرنا بعبادة، ولم تدع الربوبية، وفي الآخرة تتبرأ من عبادتها.\n(ص) (﴿تَمْرَحُونَ﴾ تَبْطَرُونَ) أي: بالفخر والخيلاء.\n(ص) (﴿يُسْجَرُونَ﴾ تُوقَدُ بِهِمِ النَّارُ) قال مجاهد: يصيرون وقودًا لها (^٣).\n_________\n(^١) انظر: \"الحجة\" للفارسي ٦/ ١٠١ - ١٠٢، \"الكشف\" ١/ ١٨٨.\n(^٢) رواه أيضًا الطبري ١١/ ٦٣ (٣٠٣٥٤).\n(^٣) رواه الطبري ١١/ ٧٨ (٣٠٤٠١).","vol":"23","page":189},{"text":"(ص) (وَكَانَ العَلَاءُ بْنُ زِيَادٍ يُذَكِّرُ النَّارَ، فَقَالَ رَجُل لِمَ تُقَنِّطُ النَّاسَ؟ فقَالَ وَأَنَا أَقْدِرُ أَنْ أُقَنِّطَ النَّاسَ والله يَقُولُ ﴿يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللهِ﴾ ويقُولُ ﴿وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ﴾ وَلَكِنَّكُمْ تُحِبُّونَ أَنْ تُبَشَّرُوا بِالْجَنَّةِ على مَسَاوِئِ أَعْمَالِكُمْ، وَإِنَّمَا بَعَثَ اللهُ مُحَمَّدًا - ﷺ - مبَشِّرًا بِالْجَنَّةِ لِمَنْ أَطَاعَهُ، وَمُنْذِرًا بِالنَّارِ مَنْ عَصَاهُ).\nقال ابن مسعود ومجاهد وعطاء في المسرفين هم: السفاكون للدماء (^١).\nوقال ابن عباس: نزلت: ﴿قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا﴾ في وحشي قاتل حمزة (^٢)، وكان ابن عباس يقرأ: (إِنّ اللهَ يَغْفِرُ الذّنُوبَ جَمِيعًا لمن يشاء).\nثم ساق البخاري حديث عُرْوَةَ بْنِ الزُّبَيْرِ: قُلْتُ لِعَبْدِ اللهِ بْنِ عَمْرِو بْنِ العَاصِي: أَخْبِرْنِي بأَشَدِّ مَا صَنَعَ المُشْرِكُونَ بِرَسُولِ اللهِ - ﷺ -؟ قَالَ: بَيْنَا رَسُولُ اللهِ - ﷺ - يُصَلِّي بِفِنَاءِ الكَعْبَةِ، إِذْ أَقْبَلَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ، فَأَخَذَ بِمَنْكِبِ رَسُولِ اللهِ - ﷺ - ولَوى ثَوْبَهُ فِي عُنُقِهِ فَخَنَقَهُ به خَنْقًا شَدِيدًا، فَأَقْبَلَ أَبُو بَكْرٍ فَأَخَذَ بِمَنْكِبِهِ، وَدَفَعَ عَنْ رَسُولِ اللهِ - ﷺ - ثم قَالَ: ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ﴾ [غافر: ٢٨].\nهذا الحديث سلف في المبعث (^٣)، وآخر مناقب الصديق، ومعنى ﴿أَن يَقُولَ﴾: كان يقول، وهذا كما قال يوشع في موسى.\n_________\n(^١) رواه الطبري ١١/ ٦٤ (٣٠٣٥٩) عن مجاهد.\n(^٢) رواه الواحدي في \"أسباب النزول\" ص ٣٤٦ (٦٦٠).\n(^٣) سلف برقم (٣٨٥٦) كتاب: مناقب الأنصار، باب: ما لقي النبي - ﷺوأصحابه من المشركين بمكة.","vol":"23","page":190},{"text":"<span data-type='title' id=toc-2846>(٤١) ومن سورة حم السَّجْدَةِ [فُصلت]</span>\nوَقَالَ طَاوُسٌ عَنِ ابن عَبَّاسٍ: ﴿ائْتِيَا طَوْعًا﴾ أَعْطِيَا. ﴿قَالَتَا أَتَيْنَا طَائِعِينَ﴾ أَعْطَيْنَا. وَقَالَ المِنْهَالُ عَنْ سَعِيدٍ قَالَ قَالَ رَجُلٌ لاِبْنِ عَبَّاسٍ إِنِّي أَجِدُ فِي القُرْآنِ أَشْيَاءَ تَخْتَلِفُ عَلَيَّ قَالَ ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾ ﴿وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٢٧)﴾. ﴿وَلَا يَكْتُمُونَ اللهَ حَدِيثًا﴾. ﴿رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾ فَقَدْ كَتَمُوا فِي هذِه الآيَةِ، وَقَالَ ﴿أَمِ السَّمَاءُ بَنَاهَا﴾ إلى قوله: ﴿دَحَاهَا﴾ فَذَكَرَ خَلْقَ السَّمَاءٍ قَبْلَ خَلْقِ الأَرْضِ، ثُمَّ قَالَ ﴿أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ﴾ إلى ﴿طَائِعِينَ﴾ فَذكَرَ فِي هذِه خَلْقَ الأَرْضِ قَبْلَ السَّمَاءِ، وَقَالَ ﴿وَكَانَ اللهُ غَفُورًا رَحِيمًا﴾ عَزِيزًا حَكِيمًا سَمِيعًا بَصِيرًا، فَكَأَنَّهُ كَانَ ثُمَّ مَضَى. فَقَالَ ﴿فَلَا أَنْسَابَ بَيْنَهُمْ﴾ فِي النَّفْخَةِ الأُولَى ثُمَّ يُنْفَخُ فِي الصُّورِ، فَصَعِقَ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ إِلَّا مَنْ شاءَ، فَلَا أَنْسَابَ بَيْنَهُمْ عِنْدَ ذَلِكَ وَلَا يَتَسَاءَلُونَ، ثُمَّ فِي النَّفْخَةِ الآخِرَةِ أَقْبَلَ بَعْضُهُمْ على بَعْضٍ يَتَسَاءَلُونَ، وَأَمَّا قوله: ﴿مَا كُنَّا مُشْرِكِينَ﴾. ﴿وَلَا يَكْتُمُونَ اللهَ﴾ فَإِنَّ اللهَ يَغْفِرُ لأَهْلِ الإِخْلَاصِ ذُنُوبَهُمْ وَقَالَ المُشْرِكُونَ تَعَالَوْا نَقُولُ لَمْ نَكُنْ مُشْرِكِينَ. فَخَتَمَ على أَفْوَاهِهِمْ فَتَنْطِقُ أَيْدِيهِمْ، فَعِنْدَ ذَلِكَ عُرِفَ أَنَّ اللهَ لَا يُكْتَمُ حَدِيثًا وَعِنْدَهُ ﴿يَوَدُّ الَّذِينَ كَفَرُوا﴾ الآيَةَ، وَخَلَقَ الأَرْضَ فِي يَوْمَيْنِ، ثُمَّ خَلَقَ السَّمَاءَ، ثُمَّ اسْتَوى إِلَى السَّمَاءِ، فَسَوَّاهُنَّ فِي يَوْمَيْنِ آخَرَيْنِ ثُمَّ دَحَا الأَرْضَ، وَدَحْوُهَا أَنْ أَخْرَجَ مِنْهَا المَاءَ وَالْمَرْعَى، وَخَلَقَ الجِبَالَ وَالْجِمَالَ وَالآكَامَ وَمَا بَيْنَهُمَا فِي","vol":"23","page":191},{"text":"يَوْمَيْنِ آخَرَيْنِ، فَذَلِكَ قوله: ﴿دَحَاهَا﴾، وَقوله: ﴿خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ﴾ فَجُعِلَتِ الأَرْضُ وَمَا فِيهَا مِنْ شَئ فِي أَرْبَعَةِ أَيَّامٍ وَخُلِقَتِ السَّمَوَاتُ فِي يَوْمَيْنِ. ﴿وَكَانَ اللهُ غَفُورًا﴾ سَمَّى نَفْسَهُ ذَلِكَ وَذَلِكَ قَوْلُهُ، أي لَمْ يَزَلْ كَذَلِكَ، فَإِنَّ اللهَ لَمْ يُرِدْ شَيْئًا إِلَّا أَصَابَ بِهِ الذِي أَرَادَ، فَلَا يَخْتَلِفْ عَلَيْكَ القُرْآنُ، فَإِنَّ كُلًا مِنْ عِنْدِ اللهِ. قَالَ أَبُو عَبْدِ اللهِ حَدَّثَنِي يُوسُفُ بْنُ عَدِيٍّ حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عَمْرٍو عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ عَنِ المِنْهَالِ بهذا. وَقَالَ مُجَاهِدٌ: ﴿مَمْنُونٍ﴾ مَحْسُوبٍ. ﴿أَقْوَاتَهَا﴾ أَرْزَاقَهَا. ﴿فِي كُلِّ سَمَاءٍ أَمْرَهَا﴾ مِمَّا أَمَرَ بِهِ. ﴿نَحِسَاتٍ﴾ مَشَائِيمَ ﴿وَقَيَّضْنَا لَهُمْ قُرَنَاءَ﴾ قَرَنَّاهُمْ بِهِمْ. ﴿تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ﴾ عِنْدَ المَوْتِ. ﴿اهْتَزَّتْ﴾ بِالنَّبَاتِ. ﴿وَرَبَتْ﴾ ارْتَفَعَتْ. وَقَالَ غَيْرُهُ ﴿مِنْ أَكْمَامِهَا﴾ حِينَ تَطْلُعُ. ﴿لَيَقُولَنَّ هَذَا لِي﴾ أي بِعَمَلِي أَنَا مَحْقُوقٌ بهذا. ﴿سَوَاءً لِلسَّائِلِينَ﴾ قَدَّرَهَا سوَاءً. ﴿فَهَدَيْنَاهُمْ﴾ دَلَلْنَاهُمْ عَلَى الخَيْرِ وَالشَّرِّ كَقوله: ﴿وَهَدَيْنَاهُ النَّجْدَيْنِ (١٠)﴾ وَكَقوله: ﴿هَدَيْنَاهُ السَّبِيلَ﴾ وَالْهُدى الذِي هُوَ الإِرْشَادُ بِمَنْزِلَةِ أَصْعَدْنَاهُ مِنْ ذَلِكَ قوله: ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ ﴿يُوزَعُونَ﴾ يُكَفَّوْنَ. ﴿مِنْ أَكْمَامِهَا﴾ قِشْرُ الكُفُرى هِيَ الكُمُّ. ﴿وَلِيٌّ حَمِيمٌ﴾ القَرِيبُ. ﴿مِنْ مَّحِيصٍ﴾ حَاصَ حَادَ. ﴿مِرْيَةٍ﴾ وَمِرْيَةٍ وَاحِدٌ أَيِ امْتِرَاءٌ، وَقَالَ مُجَاهِدٌ: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ الوَعِيدُ. وَقَالَ ابن عَبَّاسٍ: ﴿اْلَّتِي هِيَ أَحْسَنُ﴾ الصَّبْرُ عِنْدَ الغَضَبِ وَالْعَفْوُ عِنْدَ الإِسَاءَةِ","vol":"23","page":192},{"text":"فَإِذَا فَعَلُوهُ عَصَمَهُمُ اللهُ، وَخَضَعَ لَهُمْ عَدُوُّهُمْ كَأَنَّهُ وَلِىٌّ حَمِيمٌ.\nهي مكية.\n(ص) (وَقَال طَاوُسٌ عَنِ ابن عَبَّاسٍ: ﴿ائْتِيَا طَوْعًا أَوْ كَرْهًا﴾ أَعْطِيَا. ﴿قَالَتَا أَتَيْنَا طَائِعِينَ﴾ أَعْطَيْنَا) أخرجه ابن أبي حاتم من حديث سليمان الأحوال، عن طاوس، عنه به (^١)، وليس ﴿ائْتِيَا﴾ بمعنى أعطيا في كلامهم، لا جرم قال ابن التين: فيه نظر إلا أن يكون ابن عباس قرأ بالمد؛ لأن أتى مقصور معناه: جاء، وممدود رباعي معناه: أعطى، ونقل غيره عن ابن جبير أنه قرأها (آتيا) بالمد على معنى أعطيا الطاعة، وأن ابن عباس قرأ (آتينا) بالمد أيضًا على المعنى المذكور، وجمعه بالياء والنون وإن كان مختصًا بمن يعقل؛ لأن معناه: أتينا بمن فيها أو لأنه لما خبر عنهن بفعل من يعقل جاء فيهن بالياء والنون، كقوله: ﴿رَأَيْتُهُمْ لِي سَاجِدِينَ﴾ [يوسف: ٤] وأجاز الكسائي أن يجمع كل شيء بالياء والنون، والواو والنون، وفيه بعد (^٢).\n(ص) (وَقَال المِنْهَالُ عَنْ سَعِيدٍ بن جبير قَالَ: قَال رَجُلٌ لاِبْنِ عَبَّاسٍ: إِنِّي أَجِدُ فِي القُرْآنِ شيئًا (^٣) يختلف عَلَيَّ، قَالَ: ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾. ﴿وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٢٧)﴾. ﴿وَلَا يَكْتُمُونَ اللهَ حَدِيثًا﴾ ﴿(^٤) رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾ فَقَدْ كَتَمُوا فِي هذِه الآيَةِ، وَقَال ﴿أَمِ السَّمَاءُ بَنَاهَا﴾ إلى قوله: ﴿دَحَاهَا﴾ فَذَكَرَ خَلْقَ السَّمَاءِ قَبْلَ خَلْقِ الأَرْضِ،\n_________\n(^١) رواه أيضًا الطبري ١١/ ٩٢ (٣٠٤٥٣).\n(^٢) انظر: \"المحتسب\" ٢/ ٢٤٥، \"معاني القرآن\" ٦/ ٢٥١.\n(^٣) في هامش الأصل: كذا نحفظه (أشياء).\n(^٤) في هامش الأصل: كذا نحفظه (والله).","vol":"23","page":193},{"text":"ثُمَّ قَالَ ﴿أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ﴾ إلى ﴿طَائِعِينَ﴾ فَذَكَرَ فِي هذِه خَلْقَ الأَرْضِ قَبْلَ السَّمَاءِ، وَقَالَ: ﴿وَكاَنَ اَللَّهُ غَفُوَرَا رَّحِيمًا﴾ عَزِيزًا حَكِيمًا سَمِيعًا بَصِيرًا، فَكَأَنَّهُ كَانَ ثُمَّ مَضَى. فَقَالَ ﴿فَلَا أَنْسَابَ بَيْنَهُمْ﴾ فِي النَّفْخَةِ الأُولَى ثُمَّ يُنْفَخُ فِي الصُّورِ، فَصَعِقَ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ إِلَّا مَنْ شَاءَ الله، فَلَا أَنْسَابَ بَيْنَهُمْ عِنْدَ ذَلِكَ وَلَا يَتَسَاءَلُونَ، ثُمَّ فِي النَّفْخَةِ الأخرى أَقْبَلَ بَعْضُهُمْ على بَعْضٍ يَتَسَاءَلُونَ، وَأَمَّا قَوْلُهُ: ﴿مَا كُنَّا مُشْرِكِينَ﴾. ﴿وَلَا يَكْتُمُونَ اللهَ حَدِيثًا﴾ فَإِنَّ اللهَ تعالى يَغْفِرُ لأَهْلِ الإِخْلَاصِ ذنبهم، وَقَالَ المُشْرِكُونَ: تَعَالَوْا نَقُولُ لَمْ نَكُنْ مُشْرِكِينَ. فيختمَ الله على أَفْوَاهِهِمْ وتنطق أَيْدِيهِمْ، فَعِنْدَ ذَلِكَ عرفوا أَنَّ اللهَ لَا يُكْتَمُ حَدِيثًا، وَعِنْدَهُ ﴿يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ﴾ الآيَةَ، وقوله: خَلَقَ الأَرْضَ فِي يَوْمَيْنِ، ثُمَّ خَلَقَ السَّمَاءَ، ثُمَّ اسْتَوى إِلَى السَّمَاءِ، فَسَوَّاهُنَّ فِي يَوْمَيْنِ آخَرَيْنِ ثُمَّ دَحَا الأَرْضَ، ودحيها أَنْ أَخْرَجَ مِنْهَا المَرْعَى، وَخَلَقَ الجِبَالَ وَالآكَامَ وَمَا بَيْنَهُمَا فِي يَوْمَيْنِ آخَرَيْنِ، فَذَلِكَ قَوْلُهُ: ﴿دَحَاهَا﴾، وَقَوْلُهُ: ﴿خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ﴾ فَجُعِلَتِ الأَرْضُ وَمَا فِيهَا مِنْ شَئ فِي أَرْبَعَةِ أَيَّامٍ، وخلق السَّمَوَات فِي يَوْمَيْنِ.\nوقوله: ﴿وَكَانَ اللهُ غَفُورًا رَحِيمًا﴾ سَمَّى نَفْسَهُ بذَلِكَ، وَذَلِكَ قَوْلُهُ، أَيْ: لَمْ يَزَلْ كَذَلِكَ، فَإِنَّ اللهَ لَمْ يُرِدْ شَيْئًا إِلَّا أَصَابَ بِهِ الذِي أَرَادَ، فَلَا يَخْتَلِفْ عَلَيْكَ القُرْآنُ، فَإِنَّ كُلًّا مِنْ عِنْدِ اللهِ. قَالَ البخاري: حدثنيه يُوسفُ بْنُ عَدِيٍّ، ثَنَا عُبَيْدُ اللهِ بْنُ عَمْرٍو، عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ، عَنِ المِنْهَالِ بهذا) كذا هو ثابت في أصل الدمياطي، وفي \"أطراف خلف\" وكذا هو في \"التهذيب\" قال: وليس له عن ابن عدي في الصحيح غيره (^١)،\n_________\n(^١) \"تهذيب الكمال\" ٣٢/ ٤٤١ - ٤٤٢.","vol":"23","page":194},{"text":"وعن أبي بكر البرقاني فيما ذكره ابن جبرون أنه قال: قال لي إبراهيم بن محمد الأزدستاني: شوهدت نسخة لكتاب \"الجامع\" فيها على الحاشية: حدثنا محمد بن إبراهيم (^١)، ثنا يوسف بن عدي، فذكره، ورواه الإسماعيلي، عن أحمد بن زنجويه، ثنا إسماعيل بن عبد الله بن خالد الرقي، ثنا عبيد الله بن عمرو به.\nويوسف هذا هو ابن عدي بن زريق التيمي مولاهم أبو يعقوب الكوفي، أخو زكريا، سكن مصر، روى عن إسماعيل بن عياش وشريك ومالك، وعنه البخاري هذا الحديث (ويقاون بواسطة وفي يوم وليلة بواسطتين وجمع) (^٢)، وثقه أبو زرعة وابن حبان، مات بعد الثلاثين ومائتين (^٣) وروى له في حديث: الدعاء إذا انتبه من الليل فقط (^٤).\nوما ذكره ابن عباس في قوله: ﴿فَلَا أَنْسَابَ﴾ الآية. جواب حسن، وقيل: إن ذلك عند اشتغالهم بالصراط وعند الميزان وتناول الصحف، وهم فيما بين ذلك يتساءلون.\nوقوله: (والسماء بناها). كذا وقع، والتلاوة ﴿أَمِ السَّمَاءُ بَنَاهَا﴾ [النازعات: ٢٧] وكلام ابن عباس يدل أن (ثم) على بابها في ترتيبها\n_________\n(^١) قال ابن حجر في \"الفتح\" ٨/ ٥٥٩ بعد أن ذكر أن البرقاني ذكره في \"المصافحة\": قال البرقاني: ويحتمل أن يكون هذا من صنيع من سمعه من البوشنجي فإن اسمه محمد بن إبراهيم.\n(^٢) هكذا في الأصل، ومغزى الكلام: أي: يروي عنه البخاري بواسطة وفي مواضع أخرى بواسطتين وجمع.\n(^٣) انظر \"تهذيب الكمال\" ٣٢/ ٤٣٨ (٧١٤٤)، \"سير أعلام النبلاء\" ١٠/ ٤٨٤.\n(^٤) رواه النسائي في \"عمل اليوم والليلة\" (٨٧٠).","vol":"23","page":195},{"text":"الخبر، لأنه دحى الأرض أخرى، أي: بسطها، وقيل: إن (ثم) هنا بمعنى الواو، وفيه بعد، وذكر بعض المفسرين أن (ثم) هنا على بابها، وقيل: المعنى: ثم أخبركم بهذا، كقوله: ﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا﴾ [البلد: ١٧].\nوهذِه الأيام من أيام الدنيا، وقيل: كل يوم ألف سنة. قال ابن عباس، وعبد الله بن سلام: ابتدأ خلق الأرض يوم الأحد، فخلق سبع أرضين فيه وفي يوم الإثنين، ثم جعل فيها رواسي وبارك فيها وقدر فيها الأقوات في يومين: الثلاثاء والأربعاء، ثم استوى إلى السماء فخلق سبع سموات في يومين: الخميس والجمعة، فلذلك سمي يوم الجمعة؛ لاجتماع الخلق فيه (^١)، وهو دال على أن (ثم) عند ابن عباس على الترتيب في هذِه الآية -كما سلف- وهو ظاهر إيراد البخاري، وقيل: كان خلق السموات يوم الثلاثاء والأربعاء، ودحا الأرض في الخميس والجمعة، وهو ظاهر إيراد الطبري أيضًا.\nوالآكام جمع أكمة: وهي التل، وقيل: الجبل الصغير.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ﴾ قال: غير مَحْسُوبٍ) أخرجه عبد بن حميد، عن عمر بن سعد، عن سفيان، عن ابن جريج، عنه (^٢)، وقيل: غير مقطوع، وقيل: لا يمن فيه، وقيل: غير منقوص (^٣).\n(ص) (﴿أَقْوَاتَهَا﴾ أَرْزَاقَهَا. ﴿فِي كُلِّ سَمَاءٍ أَمْرَهَا﴾ مِمَّا أَمَرَ بِهِ. ﴿نَّحِسَاتٍ﴾ مَشَائِيمَ، ﴿وَقَيَّضْنَا لَهُمْ﴾ قُرنائهم (^٤). ﴿تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ﴾ عِنْدَ\n_________\n(^١) رواه الطبري ١١/ ٨٨ (٣٠٤٣٠) عن ابن عباس - ﵁ -.\n(^٢) رواه الطبري ١٢/ ٦٤١ (٣٧٦٥٠).\n(^٣) رواه الطبري ١٢/ ٦٤١ (٣٧٦٤٨ - ٣٧٦٥٢).\n(^٤) عليها في الأصل: كذا. ولعله استشكل معناها، والمعنى يقتضي قرنَّا بهم.","vol":"23","page":196},{"text":"المَوْتِ. ﴿اهْتَزَّتْ﴾ بِالنَّبَاتِ. ﴿وَرَبَتْ﴾ ارْتَفَعَتْ. ﴿مِنْ أَكْمَامِهَا﴾ حِينَ تَطْلُعُ. ﴿لَيَقُولَنَّ هَذَا لِي﴾ أَيْ بِعَمَلِي فيقول: أَنَا مَحْقُوقٌ بهذا).\nهذا كله من كلام مجاهد، أسنده عبد من حديث حجاج، عن ابن جريج، عنه، ومن حديث سفيان وورقاء، عن ابن أبي نجيح، عنه (^١). والمراد بالقوت: ما يتقوت به ويؤكل، وقال قتادة: جعل اليماني باليمن، وكذا غيره في مكانه، فجعل فيها ما يتجر فيه.\nوقوله: (مما أمر به)، أي: ما أراده. وقال قتادة: خلق شمسها وقمرها ونجومها وأفلاكها (^٢).\nقوله: (قرنَّا بهم) أي: الشياطين.\n(ص) (وقال غيره) يعني: غير مجاهد. (﴿سَوَاءً لِلسَّائِلِينَ﴾ قَدَّرَهَا سَوَاءً) قلت: المعنى في تتمة أربعة أيام استوت استواء، وقيل: جوابا للسائلين، وقيل: للمحتاجين، وقول ابن زيد: (قدرها) على تقدير مسألتهم علم تعالى ذلك قبل كونه، وعليه يخرج ما في البخاري، فإنه جعل (سواء) متعلقًا بـ (قدَّر)، وهو قول الفراء أيضًا (^٣).\n(ص) (﴿فَهَدَيْنَاهُمْ﴾ دَلَلْنَاهُمْ عَلَى الخَيْرِ وَالشَّرِّ، كَقَوْلِهِ: ﴿وَهَدَيْنَاهُ النَّجْدَيْنِ (١٠)﴾ وَكَقَوْلِهِ: ﴿هَدَيْنَاهُ السَّبِيلَ﴾ وَالْهُدى الذِي هُوَ الإِرْشَادُ بِمَنْزِلَةِ أسعدناه (^٤)، مِنْ ذَلِكَ ﴿أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ قلت: وخفيف (^٥): تسهيل طريق الخير بخلاف الخذلان نسأل الله السلامة.\n_________\n(^١) انظر \"تفسير مجاهد\" ٢/ ٥٦٩ - ٥٧٢.\n(^٢) الطبري ١١/ ٩٣ (٣٠٤٥٧).\n(^٣) \"معاني القرآن\" ٣/ ١٢ - ١٣.\n(^٤) قال ابن حجر في \"الفتح\"٨/ ٥٦٠: قال السهيلي: هو بالصاد أقرب إلى تفسير (أرشدناه) من أسعدناه بالسين المهملة.\n(^٥) كذا بالأصل وأعلاها كلمة (كذا).","vol":"23","page":197},{"text":"(ص) (﴿يُوزَعُونَ﴾: يكفون) أي: يساقون ويدفعون إلى النار، وقال قتادة: يحبس أولهم على آخرهم (^١).\n(ص) (﴿مِنْ أَكْمَامِهَا﴾ قِشْرُ الكُفرى الكُمُّ واحدها) قلت: والمراد به الستر الذي يكون على الطلعة، وهي تسمى الجف، وقيل: حين تطلع الثمرة من وعائها، والكفرى بتشديد الفاء وتخفيف الراء، كذا هو في بعض النسخ، وفي بعضها عكسه، وهو ما ضبطه أهل اللغة، كما ذكره ابن التين، وفي بعض النسخ (وقال غيره: ويقال للعنب إذا خرج أيضا كافور وكفري) (^٢). وهذا أسنده ابن أبي حاتم، عن أبيه، عن أبي صالح، عن معاوية، عن علي به.\n(ص) (﴿وَلِيٌّ حَمِيمٌ﴾ القَرِيبُ) قلت: وقيل: صديق.\n(﴿مِن مَّحِيصٍ﴾ حَاصَ عنه: حَادَ عنه) أي: ما لهم من مهرب، و(ما) هنا حرف وليس باسم؛ فلذلك لم يعمل فيه الظن، وجعل الفعل ملغى.\n(ص) (﴿مِرْيَةٍ﴾ وَمُرْيَةٍ وَاحِدٌ أَيِ امْتِرَاءٌ) قلت: وقرأ الجماعة بالكسر، وقرأ الحسن بالضم (^٣)، والامتراء: الشك، وكذلك المراء.\n(ص) (وَقَالَ (^٤) مُجَاهِدٌ: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ هي وعيد) أي: وتهديد.\n(وَقَالَ ابن عَبَّاسٍ: ﴿اْلَّتِي هِيَ أَحْسَنُ﴾ الصَّبْرُ عِنْدَ الغَضَبِ أي: والحلم عند الجهل.\n_________\n(^١) الطبري ١١/ ٩٩ (٣٠٤٨٤).\n(^٢) في هامش \"اليونينية\" وعليها رمز أبي ذر عن المستملي، ورمز أبي الوقت.\n(^٣) \"معاني القرآن\" للنحاس ٦/ ٢٨٧.\n(^٤) في الأصل: وقالوا.","vol":"23","page":198},{"text":"(ص) وَالْعَفْوُ عِنْدَ الإِساءَةِ، فَإِذَا فعلوا ذلك عَصَمَهُمُ اللهُ، وَخَضَعَ لَهُمْ عَدُوُّهُمْ كَأَنَّهُ وَليٌّ حَمِيم) هذا مشهور عنه (^١).\nقال مقاتل: نزلت في أبي سفيان بن حرب وكان مؤذيًا لرسول الله - ﷺ - فصار له وليًا بعد أن كان عدوًّا (^٢)، نظيره ﴿عَسَى اللهُ أَنْ يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُمْ مِنْهُمْ مَوَدَّةً﴾ [الممتحنة: ٧] وقيل: معنى ﴿ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ﴾ أي: قل لمن تلقاه سلام عليكم.\nوعن ابن عباس: هما الرجلان يتقاولان، فيقول أحدهما لصاحبه: يا صاحب كذا. فيقول له الآخر: إن كنت صادقًا علي فغفر الله لي، وإن كنت كاذبًا فغفر الله لك.\n_________\n(^١) الطبري ١١/ ١١١ (٣٠٥٤٤).\n(^٢) انظر القرطبي ١٥/ ٣٦٢.","vol":"23","page":199},{"text":"<span data-type='title' id=toc-2847>١ - باب قَوْلِهِ: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ﴾ الآية [فصلت: ٢٢]</span>\n٤٨١٦ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ رَوْحِ بْنِ الْقَاسِمِ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٌ، عَنْ أَبِي مَعْمَرٍ عَنِ ابْنِ مَسْعُودٍ: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ﴾ الآيَةَ [فصلت: ٢٢] كَانَ رَجُلَانِ مِنْ قُرَيْشٍ وَخَتَنٌ لَهُمَا مِنْ ثَقِيفَ -أَوْ رَجُلَانِ مِنْ ثَقِيفَ وَخَتَنٌ لَهُمَا مِنْ قُرَيْشٍ- فِي بَيْتٍ فَقَالَ بَعْضُهُمْ لِبَعْضٍ أَتُرَوْنَ أَنَّ اللهَ يَسْمَعُ حَدِيثَنَا؟ قَالَ بَعْضُهُمْ: يَسْمَعُ بَعْضَهُ. وَقَالَ بَعْضُهُمْ لَئِنْ كَانَ يَسْمَعُ بَعْضَهُ لَقَدْ يَسْمَعُ كُلَّهُ. فَأُنْزِلَتْ ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ﴾ الآيَةَ [فصلت: ٢٣] ﴿وَذَلِكُمْ ظَنُّكُمُ﴾ الآيَةَ [فصلت: ٢٣] [٤٨١٧، ٧٥٢١ - مسلم: ٢٧٧٥ - فتح: ٨/ ٥٦١]\nذكر فيه حديث مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ عبد الله بن سخبرة، عَنِ ابن مَسْعُودٍ - ﵁ -: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ﴾ الآيَةَ [فصلت: ٢٢] [كَانَ] (^١) رَجُلَانِ مِنْ قُرَيْشٍ وَخَتَنٌ لَهُمَا مِنْ ثَقِيفَ -أَوْ رَجُلَانِ مِنْ ثَقِيفَ وَخَتَنٌ لَهُمَا مِنْ قُرَيْشٍ- فِي بَيْتٍ فَقَالَ بَعْضُهُمْ لِبَعْضٍ: أَتُرَوْنَ أَنَّ اللهَ يَسْمَعُ حَدِيثَنَا؟ فقَالَ بَعْضهُمْ: يَسْمَعُ بَعْضَهُ. وَقَالَ بَعْضُهُمْ: لَئِنْ كَانَ يَسْمَعُ بَعْضهُ لَقَدْ يَسْمَعُ كُلَّهُ. فَأُنْزِلَتْ ﴿وَمَا كُنْتُمْ﴾ الآيَةَ [فصلت: ٢٢]. يأتي في التوحيد أيضًا، ولم يعزه خلف إليه فيه، وصرح أبو مسعود بهما، وأخرجه أيضا مسلم والنسائي والترمذي (^٢).\n_________\n(^١) في الأصل: قال.\n(^٢) الترمذي (٣٢٤٨)، والنسائي في \"الكبرى\" ٦/ ٤٥١ (١١٤٦٨).","vol":"23","page":200},{"text":"<span data-type='title' id=toc-2848>[باب] قَوْلِهِ: ﴿وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ﴾ الآية [فصلت: ٢٣]</span>\n٤٨١٧ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مَنْصُورٌ: عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ اجْتَمَعَ عِنْدَ الْبَيْتِ قُرَشِيَّانِ وَثَقَفِيٌّ -أَوْ ثَقَفِيَّانِ وَقُرَشِيٌّ- كَثِيرَةٌ شَحْمُ بُطُونِهِمْ قَلِيلَةٌ فِقْهُ قُلُوبِهِمْ فَقَالَ أَحَدُهُمْ أَتُرَوْنَ أَنَّ اللهَ يَسْمَعُ مَا نَقُولُ قَالَ الآخَرُ يَسْمَعُ إِنْ جَهَرْنَا وَلَا يَسْمَعُ إِنْ أَخْفَيْنَا. وَقَالَ الآخَرُ إِنْ كَانَ يَسْمَعُ إِذَا جَهَرْنَا فَإِنَّهُ يَسْمَعُ إِذَا أَخْفَيْنَا فَأَنْزَلَ اللهُ -﷿- ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا جُلُودُكُمْ﴾ الآيَةَ [فصلت: ٢٢]. وَكَانَ سُفْيَانُ يُحَدِّثُنَا بِهَذَا فَيَقُولُ: حَدَّثَنَا مَنْصُورٌ أَوِ ابْنُ أَبِي نَجِيحٍ أَوْ حُمَيْدٌ -أَحَدُهُمْ أَوِ اثْنَانِ مِنْهُمْ- ثُمَّ ثَبَتَ عَلَى مَنْصُورٍ، وَتَرَكَ ذَلِكَ مِرَارًا غَيْرَ وَاحِدَةٍ. [١٤٧٥، ٤٨١٦ - مسلم: ٢٧٥٥ - فتح: ٨/ ٥٦٢]\nذكر فيه أيضًا وزاد فيه: كَثِيرَةٌ شَحْمُ بُطُونِهِمْ قَلِيلَةٌ فِقْهُ قُلُوبِهِمْ، فَقَالَ أَحَدُهُمْ: أَتُرَوْنَ أَنَّ اللهَ يَسْمَعُ مَا نَقُولُ؟ قَالَ الآخَرُ: يَسْمَعُ إِنْ جَهَرْنَا وَلَا يَسْمَعُ إِنْ أَخْفَيْنَا .. إلى آخره.","vol":"23","page":201},{"text":"<span data-type='title' id=toc-2849>[باب] قَوْلِهِ: ﴿فَإِنْ يَصْبِرُوا فَالنَّارُ مَثْوًى لَهُمْ﴾ الآيَةَ [فصلت: ٢٤]</span>\nحَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَذَثَنَا سُفْيَانُ الثَّوْرِيُّ قَالَ: حَدَّثَنِي مَنْصُور، عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ بِنَحْوِهِ.\nثم ذكره، وقال نحوه، وفي آخر الذي قبله: وَكَانَ سُفْيَانُ يُحَدِّوثنا بهذا فَيَقُولُ: ثنَا مَنْصورٌ أَوِ ابن أَبِي نَجِيحٍ أَوْ حُمَيْدٌ يعني: الأعرج -أَحَدُهُمْ أَوِ اثْنَانِ مِنْهُمْ- ثُمَّ ثَبَتَ عَلَى مَنْصورٍ، وَتَرَكَ ذينك مِرَارًا غَيْرَ مرة.\nوقد روي بغير شك أن الرجل من قريش، وذكر الثعلبي أن الثقفي اسمه عبد ياليل بن عمرو بن عمير وختناه زمعة وصفوان بن أمية، وقال ابن بشكوال: القرشي: الأسود بن عبد يغوث، والثقفي: الأخنس بن شريق (^١).\nذكره ابن عباس، وفي \"تفسير الجُوزي\" نزلت في صفوان بن أمية وربيعة وصما بن عمرو الثقفيين، واختلف في الختن هل هو من قبل الزوج أو الزوجة، وقد سلف.\nوقوله: (كثيرة شحم بطونهم) يقرأ بإضافة كثيرة إلى شحم، وهو من باب تقديم الخبر على الاسم، وكذلك (فقه قلوبهم) معناه: قلوبهم قليلة فقه، والأول بطونهم كثيرة شحم، وفيه تنبيه على أن الفطنة قلما تكون مع السمن.\n_________\n(^١) \"غوامض الأسماء المبهمة\" ٢/ ٧١٣.","vol":"23","page":202},{"text":"ومعنى ﴿تَسْتَتِرُونَ﴾ تستخفون في قول الأكثرين، وقال مجاهد: تتقون (^١). وقال قتادة: تظنون (^٢)، وروي أن أول ما ينبئ عن الإنسان فخذه وكفه.\nوقوله: (إن أخفينا) جاء في رواية: خافتنا، وهو نحوه؛ لأن المخافتة والخفت إسرار النطق، وأما الإخفاء فهو كذلك أيضًا، وقيل: معناه في اللغة: أظهر، ولا يصح ذلك هنا.\nوما ذكره سفيان من التردد أولًا والقطع آخرًا ظاهر لا يقدح؛ لأنه تردد في أي هؤلاء الثقات حدثه ثم ثبت له التعيين واستقر عليه.\nوقوله: ﴿فَإِنْ يَصْبِرُوا﴾ أي: في الدنيا على أعمال أهل النار ﴿وَإِنْ يَسْتَعْتِبُوا﴾: يسترضوا ويطلبوا العتبى ﴿فَمَا هُمْ مِنَ الْمُعْتَبِينَ﴾ وهذا دال على الجزع؛ لأن المستعتب جزع، وقرئ بضم أوله وكسر التاء (^٣) (من المعتبين) أي: على إرضائه؛ لأنهم فارقوا دار العمل.\n_________\n(^١) في الأصل (تغيبون)، والمثبت من \"تفسير الطبري\" ١١/ ١٠٠ (٣٠٤٩٤).\n(^٢) رواه الطبري ١١/ ١٠١ (٣٠٤٩٥).\n(^٣) انظر: \"المحتسب\" ٢/ ٢٤٥.","vol":"23","page":203},{"text":"<span data-type='title' id=toc-2850>(٤٢) ومن سورة حم عسق</span>\nوَيُذْكَرُ عَنِ ابن عَبَّاسٍ ﴿عَقِيمًا﴾ لَا تَلِدُ. ﴿رُوحًا مِنْ أَمْرِنَا﴾ القُرْآنُ. وَقَالَ مُجَاهِدٌ: ﴿يَذْرَؤُكُمْ فِيهِ﴾ نَسْلٌ بَعْدَ نَسْلٍ ﴿لَا حُجَّةَ بَيْنَنَا﴾ لَا خُصُومَةَ. ﴿طَرْفٍ خَفِيٍّ﴾ ذَلِيلٍ. وَقَالَ غَيْرُهُ ﴿فَيَظْلَلْنَ رَوَاكِدَ عَلَى ظَهْرِهِ﴾ يَتَحَرَّكْنَ وَلَا يَجْرِينَ فِي البَحْرِ. ﴿شَرَعُوا﴾ ابْتَدَعُوا.\nهي مكية، قال مقاتل: وفيها من المدني ﴿ذَلِكَ الَّذِي يُبَشِّرُ اللهُ عِبَادَهُ﴾ الآية ﴿وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنْتَصِرُونَ (٣٩)﴾ إلى قوله: ﴿مَا عَلَيْهِمْ مِنْ سَبِيلٍ﴾ (^١) قلت: وقوله: ﴿لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ قيل: منسوخة بقوله: ﴿قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ﴾ وقيل: مكية، والمعنى مودة رسول الله - ﷺ - خاصة أو صلة الرحم، وقيل: مدنية، فإنها في قرابته.\nوقوله: ﴿وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ﴾ نزلت في الصديق حين سبه الأنصاري فجاوبه، فقام رسول الله - ﷺ -، وقال: \"إني رأيت ملكًا بينك وبينه يرد عليه ما يقول لك فلما سببته اعتزلت\" فنزلت (^٢). وأكثرهم على أن معنى الانتصار هنا: ما كان في الجراح، وما يجوز الاقتصاص منه. فأما السبة والشتمة فهما (أعيان) (^٣).\n_________\n(^١) انظر: \"زاد المسير\" ٧/ ٢٧٠.\n(^٢) في هامش الأصل لعله: اعتزلك. وانظر سنن أبو داود (٤٨٩٧)، وأحمد ٢/ ٤٣٦ من حديث أبي هريرة، دون ذكر أنه سبب النزول، وانظر: \"تفسير ابن كثير\" ١٢/ ٢٩٠.\n(^٣) كذا في الأصل وفوقها: (كذا).","vol":"23","page":204},{"text":"(ص) (وَيُذْكَرُ عَنِ ابن عَبَّاسٍ ﴿عَقِيمًا﴾ لَا تَلِدُ. ﴿رُوحًا مِنْ أَمْرِنَا﴾ القُرْآنُ) هذا ذكره جويبر، عن الضحاك، عنه (^١)، وقيل في الروح: النبوة. وقيل: الرحمة، وقيل: جبريل، والعقيم -كما ذكر- الذي لا يلد ولا يولد له.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿يَذْرَؤُكُمْ فِيهِ﴾ نَسْلٌ بَعْدَ نَسْلٍ) هذا أسنده ابن أبي حاتم، عن حجاج، ثنا شبابة، ثنا ورقاء، عن ابن أبي نجيح، عنه (^٢).\nوقال الفراء: (فيه) بمعنى (به) (^٣)، وقال القتبي: ﴿يَذْرَؤُكُمْ فِيهِ﴾، أي: في الزوج، وخطأ من قال: في الرحم؛ لأنها مؤنثة لم تذكر (^٤).\n(ص) (﴿لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ﴾ لَا خُصُومَةَ بيننا. ﴿طَرْفٍ خَفِيٍّ﴾ ذَلِيلٍ) هذا من بقية كلامه، وقيل: ينظرون بقلوبهم؛ لأنهم يحشرون عميًا.\n(ص) (وَقَالَ غَيْرُهُ ﴿فَيَظْلَلْنَ رَوَاكِدَ عَلَى ظَهْرِهِ﴾ يَتَحَرَّكْنَ وَلَا يَجْرِينَ فِي البَحْرِ) أي: مع سكونها وثباتها.\n(ص) (﴿شَرَعُوْا﴾ ابْتَدَعُوا) أي: فهو مجنب غير مقبول.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٥٧٣.\n(^٢) رواه الطبري في \"التفسير\" ١١/ ١٦٠ (٢٠٧٤٦) من طريق علي بن أبي طلحة، عنه بلفظ: لا يُلقِح.\n(^٣) \"معاني القرآن\" ٣/ ٢٢.\n(^٤) الذي في \"القرطين\" ٢/ ١١٩: ﴿يَذْرَؤُكُمْ فِيهِ﴾ أي: يخلقكم في الرحم أو في الزوج.","vol":"23","page":205},{"text":"<span data-type='title' id=toc-2851>[باب] قوله تعالى: ﴿إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ [الشورى: ٢٣]</span>\n٤٨١٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، قَالَ: سَمِعْتُ طَاوُسًا عَنِ ابْنِ عَبَّاسٍ - ﵄ -. أَنَّهُ سُئِلَ عَنْ قَوْلِهِ ﴿إِلاَّ الْمَوَدَّةَ فِي الْقُرْبَى﴾ [الشورى: ٢٣] فَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: قُرْبَى آلِ مُحَمَّدٍ - ﷺ - فَقَالَ ابْنُ عَبَّاسٍ عَجِلْتَ إِنَّ النَّبِيَّ - ﷺ - لَمْ يَكُنْ بَطْنٌ مِنْ قُرَيْشٍ إِلاَّ كَانَ لَهُ فِيهِمْ قَرَابَةٌ فَقَالَ: \"إِلاَّ أَنْ تَصِلُوا مَا بَيْنِي وَبَيْنَكُمْ مِنَ الْقَرَابَةِ\". [انظر: ٣٤٩٧ - فتح ٨/ ٥٦٤]\nأسلفت الكلام عليها أولًا.\nثم ساق البخاري حديث ابن عَبَّاسٍ ﵄. أَنَّهُ سُئِلَ عَنْ هذِه الآية فَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: قُرْبَى آلِ مُحَمَّدٍ - ﷺ -. فَقَالَ ابن عَبَّاسٍ: عَجلْتَ إِنَّ النَّبِيَّ - ﷺ - لَمْ يَكُنْ بَطْنٌ مِنْ قُرَيْشٍ إِلَّا كَانَ لَهُ فِيهِمْ قَرَابَةٌ، فَقَالَ: \"إِلًّا أَنْ تَصِلُوا مَا بَيْنِي وَبَيْنَكُمْ مِنَ القَرَابَةِ\".\nأي: لأن قريشًا كانت تصل أرحامها، فلما بعث سيدنا رسول الله - ﷺ - قطعته، فقال: \"صلوني كما كنتم تفعلون\" (^١) وقال: \"إلا أن تتوادوا وتتقربوا إليه بطاعته\" (^٢) وقيل: هي منسوخة، وقد سلف، والذي سألوه أن يودوه بقراِبته ثم رده اللهٍ إلى ما كان عليه الأنبياء، كما قال نوح وهود: ﴿لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا﴾ [هود: ٢٩]، وقال هود ﴿أَجْرًا﴾ [هود: ٥١].\n_________\n(^١) ذكره عن عكرمة مرسلًا النحاس في \"معاني القرآن\" ٦/ ٣٠٨، \"التفسير\" ١٦/ ٢١.\n(^٢) رواه القرطبي في \"التفسير\" ١٦/ ٢٣ عن ابن عباس مرفوعًا.","vol":"23","page":206},{"text":"وعن ابن عباس: لما نزلت ﴿قُلْ لَا أَسْأَلُكُمْ﴾ الآية قالوا: يا رسول الله، من هؤلاء الذين نودهم؟ قال: \"علي وفاطمة وولدها\" (^١) (^٢).\n_________\n(^١) رواه الطبراني ٣/ ٤٧ (٢٦٤١).\n(^٢) قال الحافظ ابن كثير بعدما ذكر الحديث بسند عن ابن أبي حاتم: هذا إسناد ضعيف فيه مبهم لا يعرف عن شيخ شيعي متحرق، وهو حسين الأشقر، ولا يقبل خبره في هذا المحل. وذكرُ نزول الآية في المدينة بعيد، فإنها مكية ولم يكن إذ ذاك لفاطمة أولاد بالكلية، فإنها لم تتزوج بعلي إلا بعد بدر من السنة الثانية من الهجرة. والحق تفسير الآية بما فسرها به الإمام حبرُ الأمة، وترجمان القرآن، عبد الله بن عباس، كما رواه عنه البخاري، ولا تنكر الوصاة بأهل البيت، والأمر بالإحسان إليهم، واحترامهم وإكرامهم، فإنهم من ذرية طاهرة، من أشرف بيت وجد على وجه الأرض، فخرًا وحسبًا ونسبًا، ولاسيما إذا كانوا متبعين للسنة النبوية الصحيحة الواضحة الجلية، كما كان عليه سلفهم، كالعباس وبنيه، وعليّ وأهل بيته وذريته، - ﵃ - أجمعين. اهـ. \"تفسير ابن كثير\" ١٢/ ٢٧٠، ٢٧١.","vol":"23","page":207},{"text":"<span data-type='title' id=toc-2852>(٤٣) ومن سورة حم الزُّخرُفِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿عَلَى أُمَّةٍ﴾: على إِمَامٍ. (وَقِيلَهُ يَا رَبِّ): تَفْسِيرُهُ: أَيَحْسِبُونَ أَنَّا لَا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ، وَلَا نَسْمَعُ قِيلَهُمْ. وَقَالَ ابن عَبَّاسٍ: ﴿وَلَوْلَا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً﴾: لَوْلَا أَنْ جَعَلَ النَّاسَ كُلَّهُمْ كُفَّارًا لَجَعَلْتُ لِبُيُوتِ الكُفَّارِ (سَقْفا مِنْ فِضَّةٍ وَمَعَارجَ) مِنْ فِضَّةٍ -وَهْى: دَرَجٌ- وَسُرُرُ فِضَّةٍ. ﴿مُقَرَّنِينَ﴾: مُطِيقِينَ ﴿ءَاسَفُونَا﴾: أَسْخَطُونَا. ﴿يَعْشُ﴾: يَعْمَى. وَقَالَ مُجَاهِدٌ: ﴿أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ﴾ أَيْ: تُكَذِّبُونَ بِالْقُرْآنِ، ثُمَّ لَا تُعَاقَبُونَ عَلَيْهِ. ﴿وَمَضَى مَثَلُ الْأَوَّلِينَ﴾: سُنَّةُ الأَوَّلِينَ. ﴿مُقْرِنِينَ﴾ يَعْنِي: الإِبِلَ وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ. (يَنْشَأُ فِي الحِلْيَةِ): الجَوَارِي. جَعَلْتُمُوهُنَّ لِلرَّحْمَنِ وَلَدًا فَكَيْفَ تَحْكُمُونَ؟ ﴿لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ﴾: يَعْنُونَ الأَوْثَانَ، يَقُولُ اللهُ تَعَالَى: ﴿مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ﴾: الأَوْثَانُ إِنَّهُمْ لَا يَعْلَمُونَ ﴿فِي عَقِبِهِ﴾: وَلَدِهِ. (مُقْتَرِنِينَ): يَمْشُونَ مَعًا. ﴿سَلَفًا﴾: قَوْمُ فِرْعَوْنَ سَلَفًا لِكُفَّارِ أُمَّةِ مُحَمَّدٍ - ﷺ -. ﴿وَمَثَلًا﴾: عِبْرَةً. ﴿يَصُدُّونَ﴾: يَضِجُّونَ. ﴿مُبْرِمُونَ﴾: مُجْمِعُونَ. ﴿أَوَّلُ الْعَابِدِينَ﴾: أَوَّلُ المُؤْمِنِينَ. ﴿إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ﴾: العَرَبُ تَقُولُ: نَحْنُ مِنْكَ البَرَاءُ وَالْخَلَاءُ وَالْوَاحِدُ وَالاِثْنَانِ وَالْجَمِيعُ مِنَ المُذَكَّرِ وَالْمُؤَنَّثِ يُقَالُ فِيهِ: بَرَاءٌ؛ لأَنَّهُ مَصْدَرٌ وَلَوْ قَالَ: بَرِيءٌ. لَقِيلَ فِي الاثْنَيْنِ: بَرِيئَانِ. وَفِي الجَمِيعِ:","vol":"23","page":208},{"text":"بَرِيئُونَ. وَقَرَأَ عَبْدُ اللهِ إِنَّنِي بَرِىٌ بِالْيَاءِ، وَالزُّخْرُفُ: الذَّهَبُ. مَلَائِكَةً يَخْلُفُونَ: يَخْلُفُ بَعْضُهُمْ بَعْضًا.\nقال مقاتل: مكية غير آية ﴿وَاسْأَلْ مَنْ أَرْسَلْنَا﴾ الآية (^١)، وأصل الزخرف: الذهب -كما نبه عليه ابن سيده- ثم سمى كل زينة زخرفًا، وزخرف البيت: زيَّنهُ وأكمله، وكل ما زوق وزين فقد زخرف (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿عَلَى أُمَّةٍ﴾: على إِمَامٍ) أخرجه ابن أبى حاتم من حديث ابن أبي نجيح، عنه. قلت: وقيل: ملة، والمعنى متقارب، لأنهم يتبعون الملة ويقتدون بها، وفي بعض النسخ هنا: (قال قتادة: ﴿فِي أُمِّ الْكِتَابِ﴾: جملة الكتاب، أصل الكتاب) (^٣).\n(ص) «وَقِيلَهُ يَا رَبِّ) تَفْسِيرُهُ: أم يحسبون أَنَّا لَا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ، وَلَا نَسْمَعُ قِيلَهُ يا رب) قلت: أنكر ذلك، وقال: إنما يصح أن لو كانت التلاوة: وقيلهم. وقيل: المعنى إلا من شهد بالحق، وقال: قيله يا رب، على الإنكار. وقيل: لا نسمع سرهم ونجواهم ونسمع قيله. ذكره الثعلبي، وقال أولًا: وقيله يا رب، يعني: وقول محمد شاكيا إلى ربه.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿وَلَوْلَا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً﴾: لَوْلَا أَنْ يجَعَلَ النَّاسَ كُلَّهُمْ كُفَّارًا لَجَعَلْتُ لِبُيُوتِ الكُفَّارِ سقْفًا مِنْ فِضَّةٍ، ومَعَارجَ مِنْ فِضَّةٍ -وَهْى دَرَجٌ- وَسُرُرُ فِضَّةٍ) أثر ابن عباس هذا أخرجه ابن جرير، عن أبي عاصم، ثنا عيسى، ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، عنه (^٤).\n_________\n(^١) \"زاد المسير\" ٧/ ٣٠١.\n(^٢) \"المحكم\" ٥/ ٢٠٣.\n(^٣) رواه الطبري في \"التفسير\" ٧/ ٤٠٤ (٢٠٥٠٧).\n(^٤) \"التفسير\" ١١/ ١٨٤ (٣٠٨٤٣) لكن من طريق علي بن أبي طلحة، عن ابن عباس.","vol":"23","page":209},{"text":"(ص) (مُقْرِنين: مُطِيقِينَ) ضابطين فارهين، وهو من القرن، كأنه أراد وما كنا له مقارنين في القوة، وقال بعد: ﴿وَمَا كُنَّا لَهُ مُقْرِنِينَ﴾، يعني: الخيل والإبل والبغال والحمير). وقال بعده: (وقال غيره- يعني: غير قتادة: مقرنين: ضابطين، يقال: فلان مقرن لفلان: ضابط له) (^١).\n(ص) (﴿ءَاسَفُونَا﴾ أَسْخَطُونَا) قلت: وقيل: أغضبونا. وقيل: خالفونا وكله متقارب.\n(ص) (﴿يَعْشُ﴾: يَعْمَى) قراءة العامة بالضم، وقرأ ابن عباس بالفتح، أي: تظلم عينه، أو يضعف بصره (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا﴾ أَيْ: تُكَذِّبُونَ بِالْقُرْآنِ، ثُمَّ لَا تُعَاقَبُونَ عَلَيْهِ) أخرجه ابن أبي حاتم بالسند السالف في (أُمَةٍ) (^٣).\n(ص) (قال قتادة: وإنه لو كان هذا القرآن رفع حين رده أوائل هذِه الأمة لهلكوا، ولكن الله عاد برحمته فكرره عليهم) (^٤) وهذا ثابت في بعض النسخ من غير عزو، وقال: (مسرفين): مشركين (^٥).\n_________\n(^١) قاله أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٠٢ مستشهدًا بقول الكميت:\nركبتم صَعْبَتي أَشَرًا وحيفًا … ولستم للصعاب بمقرنينا\n(^٢) انظر: \"معاني القرآن\" للنحاس ٦/ ٣٥٦ - ٣٥٨.\n(^٣) انظر: \"تفسير مجاهد\" ٢/ ٥٧٩.\n(^٤) ذكره ابن كثير في \"تفسيره\" ١٢/ ٣٠٠ ثم قال: وقول قتادة لطيف المعنى جدًا، وحاصله أنه يقول في معناه: إنه تعالى من لطفه ورحمته بخلقه لا يترك دعاءهم إلى الخير والذكر الحكيم -وهو القرآن- وإن كانوا مسرفين معرضين عنه؛ بل يأمر به ليهتدي من قدَّر هدايته، وتقوم الحجة على من كتب شقاوته. اهـ.\n(^٥) \"الطبري\" ١١/ ١٦٧ (٣٠٧٧١).","vol":"23","page":210},{"text":"(ص) (﴿وَمَضَى مَثَلُ الْأَوَّلِينَ﴾: سُنَّةُ الأَوَّلِينَ) أي: وعقوبتهم.\n(ص) (يَنْشَأُ فِي الحِلْيَةِ): الجَوَارِي، يقول: جَعَلْتُمُوهُنَّ لِلرَّحْمَنِ وَلَدًا فَكَيْفَ تَحْكُمُونَ؟) أي: تربى وتنبت وتكبر ﴿فِي الْحِلْيَةِ﴾: في الزينة، يعني: الجواري كما ذكره، والآية دالة على الرخصة للنساء في الحرير والذهب، والسنة واردة أيضًا (^١).\nقال قتادة في هذِه الآية: قلما تتكلم امرأة فتريد أن تتكلم بحجتها إلا تتكلم بالحجة عليها (^٢). ومجاز الآية: أو من ينشأ تجعلونه ربًّا أو بنات الله، تعالى عن ذلك.\n(ص) (﴿لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ﴾ يَعْنُونَ: الأَوْثَانَ، يَقُولُ اللهُ تَعَالَى: ﴿مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ﴾ يعني: الأَوْثَانُ إِنَّهُمْ لَا يَعْلَمُونَ) هو قول مجا هد، يعني: الأوثان (^٣)، وقال قتادة وغيره: يعني: الملائكة. قالوا: وإنما لم يعجل عقوبتنا على عبادتنا إياها لرضاه منا بعبادتنا (^٤).\n_________\n(^١) روى الترمذي (١٧٢٠)، والنسائي ٨/ ١٦١ من حديث أبي موسى الأشعري مرفوعًا: \"حُرم لباس الحرير والذهب على ذكور أمتي وأحُل لإناثهم\". وقال الترمذي: حديث حسن صحيح. اهـ وكذا صححه الألباني في \"الإرواء\" (٢٧٧) مخرجًا شواهده ومفصلًا. فانظره. وقد خرجه في \"الصحيحة\" (١٨٦٥) لكن من حديث زيد بن أرقم مرفوعًا ثم أفاد معقبًا حيث قال: وهو من حيث دلالته ليس على عمومه، بل قد دخله التخصيص في بعض أجزائه، فالذهب بالنسبة للنساء حلال، إلا أواني الذهب والفضة فهن يشتركن مع الرجال في التحريم اتفاقًا … وكذلك الذهب والحرير محرم على الرجال؛ إلا لحاجة لحديث عرفجة بن سعد الذي اتخذ أنفًا من ذهب بأمر النبي - ﷺ - .. اهـ.\n(^٢) رواه الطبري ١١/ ١٧٤ (٣٠٧٩٨).\n(^٣) \"تفسير مجاهد\" ٢/ ٥٨١.\n(^٤) قلت: وهذا كذب منهم، كما لا يخفى على كل لبيب؛ لأن الله تعالى وإن أراد كفر =","vol":"23","page":211},{"text":"فرد الله عليهم وقال: ﴿مَّا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ﴾ فيما يقولون: ﴿إِنْ هُمْ إِلَّا يَخْرُصُونَ﴾: يكذبون (^١). قيل: قوله: ﴿مَّا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ﴾ مردود إلى قوله: ﴿وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا﴾ والمعنى: أن الله لم يرد عليهم قولهم ﴿لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ﴾ وإنما المعنى: ما لهم بقولهم: (الملائكة بنات الرحمن) علم؛ يوضحه أن بعده: ﴿أَمْ آتَيْنَاهُمْ كِتَابًا مِنْ قَبْلِهِ﴾ أي: أنزلنا عليهم كتابًا فيه هذا، وقيل: معنى ﴿مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ﴾ أي: ما لهم عذر في هذا؛ لظنهم أن ذلك عذر فرد الله ذلك عليهم، فالرد محمول على المعنى (^٢).\n(ص) (﴿فِي عَقِبِهِ﴾: في وَلَدِهِ) يريد وولد ولده. قال ابن فارس: ويقال: بل كل الورثة كلهم عقب (^٣).\n(ص) [مقترنين] (^٤) (يَمْشُونَ مَعًا) أي: متتابعين يقارن بعضهم بعضًا.\n(ص) (﴿سَلَفًا﴾: قَوْمُ فِرْعَوْنَ سَلَفًا لِكُفَّارِ أُمَّةِ مُحَمَّدٍ) قلت: وكذا من مضى من غيرهم من الأمم، وقرئ بضم السين واللام وفتحهما (^٥).\n(ص) (﴿وَمَثَلًا﴾: عبرة) أي: (للآخرين): لمن يجيء بعدهم.\n_________\n= الكافر لا يرضاه، وليس تقديره الكافر على الكفر رضا منه، فهو سبحانه وإن كان يريد المعاصي قدرًا فهو لا يحبها ولا يرضها ولا يأمر بها بل يبغضها وشمخطها وينهى عنها وهذا قول السلف قاطبة، فيقولون: ما شاء الله كان وما لم يشأ لم يكن. انظر \"شرح الطحاوية\" ١/ ٧٩.\n(^١) ذكره البغوي في \"التفسير\" ٧/ ٢٠٩.\n(^٢) انظر: \"معاني القرآن\" للنحاس ٦/ ٣٤٤ - ٣٤٥.\n(^٣) \"مجمل اللغة\" ٢/ ٦٢٠.\n(^٤) سقطت من الأصل.\n(^٥) قرأها حمزة والكسائي بضم السين واللام، وقرأها باقي السبعة بفتحهما. انظر: \"الحجة\" للفارسي ٦/ ١٥٢.","vol":"23","page":212},{"text":"(ص) (يَصِدِّون: يَضِجُّونَ) يريد بكسر الصاد، ومن قرأ بالضم فالمعنى: يعرضون (^١) وقال الكسائي: هما لغتان بمعنى. وأنكر بعضهم الضم، وقال: لو كان مضمومًا لكان (عنه)، ولم يكن: ﴿ومِنْهُ﴾. وقيل: معنى ﴿مِنْهُ﴾: من أجله (^٢). فلا إنكار في الضم.\n(ص) (﴿مُبْرِمُونَ﴾: مجمعون) قلت: وقيل: محكمون. وهو نحوه.\n(ص) (﴿أَوَّلُ الْعَابِدِينَ﴾: أَوَّلُ المُؤْمِنِينَ) أي: إن كان للرحمن ولد في (قلوبكم) (^٣) فأنا أول من عبده وكذبكم.\nوقال الحسن: يقول: ما كان له من ولد.\nوقيل (^٤): هو من عبد، أي: أنف وغضب، وهو ما قاله البخاري بعدُ (﴿أَوَّلُ الْعَابِدِينَ﴾ أي: ما كان فأنا أول الآنفين، وهما لغتان: عابد وعَبِدٌ).\nقال: (وقرأ عبد الله: (وَقَالَ الرَّسُولُ يَا رَبِّ). قال: (ويقال: ﴿أَوَّلُ الْعَابِدِينَ﴾: الجاحدين، من عبِدَ يَعْبَد).\nوقوله: (عابد وعبد) كذا هو بكسر الباء من (عبد) بخط الدمياطي، وقال ابن التين: ضبط بفتحها، قال: وكذا هو في ضبط كتاب ابن فارس العبد: الأنف (^٥)، وكذا في \"الصحاح\": العبَد، بالتحريك: الغضب، وعَبِد بالكسر، أي: أنف (^٦).\n_________\n(^١) قرأها نافع وابن عامر والكسائي بضم الصاد، وقرأ باقي السبعة بكسر الصاد. انظر: \"الحجة\" للفارسي ٦/ ١٥٤.\n(^٢) \"معاني القرآن\" للنحاس ٦/ ٣٧٦ - ٣٧٧.\n(^٣) كأنها كذلك في الأصل، والصواب (قولكم) كما نقله الطبري في \"تفسيره\" ١١/ ٢١٥ (٣١٠٠٥، ٣١٠٠٦) عن مجاهد.\n(^٤) \"زاد المسير\" ٧/ ٣٣٣.\n(^٥) \"مجمل اللغة\" ٢/ ٦٤٢.\n(^٦) \"الصحاح\" ٢/ ٥٠٣.","vol":"23","page":213},{"text":"وأما (عبِدَ) بمعنى: جحد، فهو بكسر الباء في أكثر النسخ وفتحها في مضارعه، وفي بعض الروايات: فتحها ماضيًا وضمها مضارعًا، وفي أخرى: وكسرها أيضًا.\nقال: ولم يذكر أهل اللغة عبد بمعنى: جحد. وذكر ابن عُزير أن معنى العابدين والآنفين: الجاحدين.\n(ص) وقال غيره، أي: غير مجاهد.\n(ص) (﴿إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ﴾) أي: ذو براء (الْعَرَبُ تَقُولُ: نَحْنُ مِنْكَ البَرَاءُ وَالْخَلَاءُ وَالْوَاحِدُ، وَالاِثْنَانِ والجمع مِنَ المُذَكَّرِ وَالْمُؤَنَّثِ يُقَالُ فِيهِ: بَرَاءٌ؛ لأَنَّهُ مَصْدَرٌ) أي: وضع موضع النعت.\n(ص) (وَلَوْ قَالَ: بَرِيءٌ. لَقِيلَ فِي الاثْنَيْنِ: بَرِيئَانِ. وَفِي الجمع: بَرِيئُونَ. وَقَرَأَ عَبْدُ اللهِ: (إِنَّنِي بَرِيءٌ) بالياء)، أي: وكسر الراء.\n(ص) (وَالزُّخْرُفُ: الذَّهَبُ) هذا قد أسلفته، وقيل: الباطل. وقيل: هو زينة الحياة الدنيا.\n(ص) (﴿مَلَائِكَةً فِي الْأَرْضِ يَخْلُفُونَ﴾: يَخْلُفُ بَعْضُهُمْ بَعْضًا) أي: كما يخلفكم أولادكم.","vol":"23","page":214},{"text":"<span data-type='title' id=toc-2853>[باب] قوله: ﴿وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَاكِثُونَ (٧٧)﴾ [الزخرف: ٧٧]</span>\n٤٨١٩ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ، عَنْ صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ عَلَى الْمِنْبَرِ ﴿وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ﴾ [الزخرف: ٥٦]. [انظر: ٣٢٣٠ - مسلم: ٨٧١ - فتح: ٨/ ٥٦٨]\nوَقَالَ قَتَادَةُ (مَثَلًا لِلآخِرِين): عِظَةً. وَقَالَ غَيْرُهُ: ﴿مُقْرَّنِينَ﴾ [الزخرف: ١٣] ضَابِطِينَ يُقَالُ فُلَانٌ مُقْرِنٌ لِفُلَانٍ: ضَابِطٌ لَهُ. وَالأَكْوَابُ: الأَبَارِيقُ الَّتِي لَا خَرَاطِيمَ لَهَا ﴿أَوَّلُ الْعَابِدِينَ﴾ [الزخرف: ٨١] أَيْ: مَا كَانَ فَأَنَا أَوَّلُ الأَنِفِينَ وَهُمَا لُغَتَانِ رَجُلٌ عَابِدٌ وَعَبِدٌ. وَقَرَأَ عَبْدُ اللهِ: ﴿وَقَالَ الرَّسُولُ يَا رَبِّ﴾ [الفرقان:٣٠] وَيُقَالُ: أَوَّلُ الْعَابِدِينَ: الْجَاحِدِينَ مِنْ عَبِدَ يَعْبَدُ. وَقَالَ قَتَادَةُ ﴿فِي أُمِّ الْكِتَابِ﴾ [الزخرف: ٤] جُمْلَةِ الْكِتَابِ أَصْلِ الْكِتَابِ.\nذكر فيه حديث صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ عَلَى المِنْبَرِ ﴿وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ﴾ [الزخرف: ٥٦]. وقد سلف في: بدء الخلق (^١)، وهناك قال: قال سفيان بن عيينة: قرأه عبد الله: (يا مال). وصفة النار أيضًا (^٢).\nوأخرجه أيضًا مسلم وأبو داود والترمذي (^٣).\nقال الزجاج: وأنا أكرهها؛ لمخالفتها المصحف (^٤)، وعند الجُوزي: ينادون مالكًا أربعين سنة فيجيبهم بعدها: ﴿إِنَّكُمْ مَاكِثُونَ﴾.\n_________\n(^١) سلف برقم (٣٢٣٠).\n(^٢) سلف برقم (٣٢٦٦).\n(^٣) رواه مسلم برقم (٨٧١) أبو داود (٣٩٩٢)، والترمذي (٥٠٨).\n(^٤) حكاه عنه ابن الجوزي في \"زاد المسير\" ٧/ ٣٢٩.","vol":"23","page":215},{"text":"ثم ينادون رب العزة ﴿رَبَّنَا أَخْرِجْنَا مِنْهَا﴾ ل [المؤمنون: ١٠٧] فلا يجيبهم مثل عمر الدنيا، ثم يقول: ﴿اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ﴾ [المؤمنون: ١٠٨] وقيل: نداؤهم لمالك أن يموتوا فيستريحوا، فيجيبهم بعد ألف سنة: ﴿إِنَّكُمْ مَاكِثُونَ﴾.\n(ص) (وقال قتادة: (مثلًا للآخرين): عظة لمن بعدهم) (^١). وفي بعض النسخ: عبرة. بدل عظة، وهو ما سلف قبل، وجزم به الثعلبي.\n(ص) (وَالأَكْوَابُ: الأَبَارِيقُ التِي لَا خَرَاطِيمَ لَهَا) أي: ولا آذان، واحدها كوبة. وعبارة \"الكشاف\" الكوب: الكوز بلا عروة (^٢).\n_________\n(^١) الطبري ١١/ ٢٠٠ (٣٠٩١٨).\n(^٢) \"الكشاف\" ٤/ ١٦٧.","vol":"23","page":216},{"text":"-<span data-type='title' id=toc-2854>[باب] ﴿أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ (٥)﴾ [الزخرف: ٥]</span>\n: مُشْرِكِينَ. والله لَوْ أَنَّ هذا القُرْاَنَ رُفِعَ حَيْثُ رَدَّهُ أَوَائِلُ هذِه الأُمَّةِ لَهَلَكُوا. ﴿فَأَهْلَكْنَا أَشَدَّ مِنْهُمْ بَطْشًا وَمَضَى مَثَلُ الْأَوَّلِينَ (٨)﴾ [الزخرف: ٨] عُقُوبَةُ الأَوَّلِينَ (جُزْءًا) [الزخرف: ١٥]: عِدْلًا.\n(ص) (﴿جُزْءًا﴾: عِدْلًا) المعنى: أنهم عبدوا الملائكة فجعلوا لله شبهًا، وهذا قول قتادة (^١)، وقال عطاء: نصيبًا وشركًا (^٢)، ومعنى جعلوا: قالوا هذا ووصفوه. وقيل جزء: إناث، يقال: جزأت المرأة: إذا ولدت أنثى.\n_________\n(^١) رواه الطبري في \"التفسير\" ١١/ ١٧٢ (٣٠٧٩٠).\n(^٢) ذكره عنه النحاس في \"معانيه\" ٦/ ٣٤٢.","vol":"23","page":217},{"text":"<span data-type='title' id=toc-2855>(٤٤) ومن سورة الدُّخَانِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿رَهْوًا﴾: طَرِيقًا يَابِسًا. ﴿عَلَى العَالَمِينَ﴾: على مَنْ بَيْنَ ظَهْرَيْهِ. ﴿فَاْعْتِلُوهُ﴾: اْدْفَعُوهُ. ﴿وَزَوَّجْنَاهُمْ بِحُورٍ﴾: أَنْكَحْنَاهُمْ حُورًا عِينًا يَحَارُ فِيهَا الطَّرْفُ. ﴿تَرْجُمُونِ﴾: القَتْلُ. وَرَهْوًا: سَاكِنًا. وَقَالَ ابن عَبَّاسٍ: ﴿كَالْمُهْلِ﴾: أَسْوَدُ كَمُهْلِ الزَّيْتِ. وَقَالَ غَيْرُهُ: ﴿تُبَّع﴾: مُلُوكُ اليَمَنِ، كُلُّ وَاحِدٍ مِنْهُمْ يُسَمَّى تُبَّعًا؛ لأَنَّهُ يَتْبَعُ صَاحِبَهُ، وَالظِّلُّ يُسَمَّى تُبَّعًا لأَنَّهُ يَتْبَعُ الشَّمْسَ.\nهي مكية. وفي الترمذي: غريبًا عن أبي هريرة مرفوعًا: \"من قرأ حم الدخان في ليلة أصبح يستغفر له سبعون ألف ملك\" (^١) وعنه: \"من قرأ الدخان ليلة الجمعة غفر له\" (^٢).\n_________\n(^١) ورد بهامش الأصل: قال الترمذي بعد استغرابه: وعمر بن أبي خثعم يضعف. قال محمد: هو منكر الحديث. انتهى. وذكر هذا الحديث ابن الجوزي في \"الموضوعات\"، وأما الحديث الذي بعده في الترمذي أيضًا، وقال: لا نعرفه إلا من هذا الوجه، هشام أبو المقداد يضعف، لم يسمع الحسن من أبي هريرة. هكذا قال أيوب ويونس بن عبيد، وعلي بن زيد. انتهى لفظه. اهـ[قلت: انظر التعليق التالي].\n(^٢) أما الحديث الأول فقد رواه الترمذي برقم (٢٨٨٨) من طريق عمر بن أبي خثعم عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة به، وأما الحديث الثاني فقد رواه برقم (٢٨٨٩) من طريق هشام أبي المقداد، عن الحسن، عن أبي هريرة به. وانظر \"الموضوعات\" لابن الجوزي ١/ ٤٠٤ (٤٨٥)، و\"الضعيفة\" (٤٦٣٢، ٦٧٣٤).","vol":"23","page":218},{"text":"(ص) (قال مجاهد: ﴿رَهْوًا﴾: طَرِيقًا يَابِسًا) هذا أسنده ابن أبي حاتم من حديث ابن أبي نجيح عنه. وعنه: منفرجًا. أسنده عبد (^١) مع الأول أيضا، وقال في الأول: يابسًا كهيئته بعد أن ضربه، قال: لا تأمره يرجع، اتركه حتى يدخله آخرهم (^٢).\nثم قال البخاري: ويقال: [رهوًا] (^٣) ساكنًا. أي: كهيئته (^٤) -كما ذكرنا- وذلك لأن موسى سأل ربه أن يرسل البحر؛ خوفًا أن يعبر فرعون في أثره فقال الله ذلك، وكان عرضه فرسخين، وفيه قول ثالث: أي: سهلًا (^٥). وآخر: صعودًا. قاله مقاتل.\n(ص) (﴿عَلَى العَالَمِين﴾ على مَنْ بَيْنَ ظَهْرَيْهِ) أي: من عالمي زمانهم.\n(ص) (﴿فَاعْتِلُوهُ﴾: اْدْفَعُوهُ) إلى النار وسوقوه، وقرئ بضم التاء وكسرها (^٦).\n(ص) (﴿تَرْجُمُونِ﴾: القَتْلُ) قلت: (حصبته) (^٧) قاله قتادة، وقال ابن عباس: يشتمون ويقولون: هو ساحر (^٨).\n_________\n(^١) أي عبد بن حميد، وقد عزاهما إليه صاحب \"الدر المنثور\" ٧/ ٤١٠ ط. دار الفكر.\n(^٢) انظر: \"تفسير مجاهد\" ٢/ ٥٨٩.\n(^٣) قال الطبري: وهو أولى الأقوال في ذلك بالصواب … واذا كان ذلك معناه كان لا شك أنه متروك سهلًا دمثًا وطريقًا يبسًا. \"التفسير\" ١١/ ٢٣٥.\n(^٤) روي ذلك عن ابن عباس والربيع والضحاك وابن زيد. \"تفسير الطبري\" ١١/ ٢٣٥ (٣١١٠٦ - ٣١١١٠).\n(^٥) انظر: \"الحجة\" للفارسي ٦/ ١٦٥، \"الكشف\" ٢/ ٢٦٤.\n(^٦) كذا بالأصل، والذي جاء في \"تفسير الطبري\" ١/ ٢٣٣١ (٣١٥٩٨) عن قتادة: أي: أن ترجمون بالحجارة.\n(^٧) رواه الطبري (٣١٠٩٥) بنحوه عنه.\n(^٨) ليست في الأصل، والمثبت من هامش \"اليونينية\" وعليها رمز أبي ذر.","vol":"23","page":219},{"text":"(ص) (وقال ابن عباس: ﴿كَالْمُهْلِ﴾: أسود كمهل الزيت). رواه جويبر، عن الضحاك، وقيل: هو دُرْدِيُه (^١)، وقيل: السم. وقال الأصمعي: هو بفتح الميم (^٢): الصديد وما يسيل من الميت. وعن غيره: هو كعكر الزيت، وبالضم: الرماد ونحوه، وقيل: هو خبث الجواهر. حكاه ابن سيده (^٣)، وقيل: الذي انتهى حرُّه. حكاه عبد، عن ابن جبير (^٤).\n(ص) (وقال غيره) يعني: غير ابن عباس (﴿تُبَّع﴾: ملوك اليمن كل واحد منهم تبعًا؛ لأنه يتبع صاحبه، والظل يسمى تبعًا؛ لأنه يتبع الشمس) (^٥). قلت: وتبع هنا هو تبع الحميري، وكان سار بالجيوش حتى تحير (^٦) الحيرة وبنى سمرقند (^٧). وقال سعيد: وهو الذي كسا البيت (^٨). وفي الحديث: \"ما أدري [تبع] (^٩) نِبيًّا كان أو غير نبيٍّ.\" (^١٠).\n(ص) (﴿وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ﴾: أَنْكَحْنَاهُمْ حُورًا عِينًا يَحَارُ فِيهَا الطَّرْفُ): أي: من بياضها وصفاء لونها. والعِين: العظيمة العَين.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٨/ ٢١٨ - ٢١٩ (٢٣٠٤٢) عن مجاهد، وقال أهل اللغة: دُرْدِي الزيت وغيره: ما يبقى في أسفله. \"مختار الصحاح\" - ﷺ - ٨٥ مادة (درد).\n(^٢) ذكر قوله أبو عبيد في \"غريب الحديث\" ٢/ ٨.\n(^٣) \"المحكم\" ٤/ ٢٣٦.\n(^٤) رواه الطبري ٨/ ٢١٩ (٣٣٠٤٦).\n(^٥) هو قول أبي عبيدة بلفظه، وزاد: وموضع تبع في الجاهلية موضع الخليفة في الإسلام، وهم ملوك العرب الأعاظم. \"مجاز القران\" ٢/ ٢٠٩.\n(^٦) كذا بالأصل وفي مصدر التخريج كما سيأتي: حتى عبر.\n(^٧) حكى ذلك الماوردي والثعلبي عن قتادة كما في \"تفسير القرطبي\" ١٦/ ١٤٦.\n(^٨) رواه ابن المنذر، وابن عساكر كما في \"الدر المنثور\" ٧/ ٤١٨ ط. دار الفكر.\n(^٩) ما بين المعقوفتين ليس في الأصل، ومثبت من مصدر التخريج؛ ليستقيم به السياق.\n(^١٠) رواه الحاكم ١/ ٣٦ من حديث أبي هريرة، وقال: حديث صحيح على شرط الشيخين ولا أعلم له علة، ولم يخرجاه. اهـ.","vol":"23","page":220},{"text":"<span data-type='title' id=toc-2856>[باب] قوله: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ [الدخان: ١٠]</span>\nقَالَ قَتَادَةُ: فَارْتَقِبْ: فَانْتَظِرْ.\n\n٤٨٢٠ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِم، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ قَالَ: مَضَى خَمْسٌ: الدُّخَانُ، وَالرُّومُ، وَالْقَمَرُ، وَالْبَطْشَة، وَاللِّزَامُ. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٥٧١]\nثم ساق حديث مَسْرُوقٍ، عن عبد الله قَالَ: مَضَى خَمْسٌ: الدُّخَانُ، وَالرُّومُ، وَالْقَمَرُ، وَالْبَطْشَةُ، وَاللِّزَامُ. وقد سلف، وساقه في: ﴿يَوْمَ نَبْطِشُ﴾ أيضًا (^١).\n_________\n(^١) سيأتي برقم (٤٨٢٥).","vol":"23","page":221},{"text":"<span data-type='title' id=toc-2857>[باب] قوله: ﴿يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾ [الدخان: ١١]\n٤٨٢١ </span>- حَدَّثَنَا يَحْيَى، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ قَالَ: قَالَ عَبْدُ اللهِ: إِنَّمَا كَانَ هَذَا؛ لأَنَّ قُرَيْشًا لَمَّا اسْتَعْصَوْا عَلَى النَّبِيِّ - ﷺ - دَعَا عَلَيْهِمْ بِسِنِينَ كَسِنِي يُوسُفَ، فَأَصَابَهُمْ قَحْطٌ وَجَهْدٌ، حَتَّى أَكَلُوا الْعِظَامَ، فَجَعَلَ الرَّجُلُ يَنْظُرُ إِلَى السَّمَاءِ فَيَرَى مَا بَيْنَهُ وَبَيْنَهَا كَهَيْئَةِ الدُّخَانِ مِنَ الْجَهْدِ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾ [الدخان: ١١،١٠] قَالَ: فَأُتِىَ رَسُولُ اللهِ - ﷺ - فَقِيلَ: يَا رَسُولَ اللهِ اسْتَسْقِ اللهَ لِمُضَرَ، فَإِنَّهَا قَدْ هَلَكَتْ. قَالَ: «لِمُضَرَ؟! إِنَّكَ لَجَرِئٌ». فَاسْتَسْقَى فَسُقُوا. فَنَزَلَتْ ﴿إِنَّكُمْ عَائِدُونَ﴾ [الدخان: ١٥] فَلَمَّا أَصَابَتْهُمُ الرَّفَاهِيَةُ عَادُوا إِلَى حَالِهِمْ حِينَ أَصَابَتْهُمُ الرَّفَاهِيَةُ. فَأَنْزَلَ اللهُ -﷿- ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنْتَقِمُونَ (١٦)﴾ [الدخان: ١٦] قَالَ: يَعْنِي: يَوْمَ بَدْرٍ. [انظر: ١٠٠٧ - مسلم: ٣٧٩٨ - فتح: ٨/ ٥٧١].\nذكر فيه حديث مسروق، عن عبد الله أيضًا قال: إِنَّمَا كَانَ هذا؛ لأَنَّ قُرَيْشًا لَمَّا اسْتَعْصَوْا على رسول الله - ﷺ - دعَا عَلَيْهِمْ بِسِنِينَ كَسِنِي يُوسُفَ، فَأَصَابَهُمْ قَحْطٌ وَجَهْدٌ .. الحديث، وقد سلف في الاستسقاء أيضًا.\nوالجهد: بفتح الجيم وضمها لغتان مثل الفرق. فبالضم: الجوع، والفتح: المشقة.\nثم ساقه في قوله: ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ﴾ وقوله: ﴿أَنَّى لَهُمُ الذِّكْرَى﴾ وقال: الذِّكْرُ وَالذِّكْرى وَاحِدٌ. ثم ساقه في قوله: ﴿ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ (١٤)﴾ وقوله في هذا: (فدعا) ثم قال: «تعودون) بعد هذا) كذا في الأصول \"تعودون\" وساقه ابن التين بلفظ: \"تعودوا\"، ثم قال: كذا وقع والصواب: \"تعودون\".","vol":"23","page":222},{"text":"<span data-type='title' id=toc-2858>باب ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (١٢)﴾ [الدخان: ١٢]\n٤٨٢٢ </span>- حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ: دَخَلْتُ عَلَى عَبْدِ اللهِ فَقَالَ: إِنَّ مِنَ الْعِلْمِ أَنْ تَقُولَ لِمَا لَا تَعْلَمُ: اللهُ أَعْلَمُ، إِنَّ اللهَ قَالَ لِنَبِيِّهِ - ﷺ - ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (٨٦)﴾ [ص: ٨٦] إِنَّ قُرَيْشًا لَمَّا غَلَبُوا النَّبِيَّ - ﷺ - وَاسْتَعْصَوْا عَلَيْهِ قَالَ: «اللَّهُمَّ أَعِنِّى عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُفَ». فَأَخَذَتْهُمْ سَنَةٌ أَكَلُوا فِيهَا الْعِظَامَ وَالْمَيْتَةَ مِنَ الْجَهْدِ، حَتَّى جَعَلَ أَحَدُهُمْ يَرَى مَا بَيْنَهُ وَبَيْنَ السَّمَاءِ كَهَيْئَةِ الدُّخَانِ مِنَ الْجُوعِ. قَالُوا ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ﴾ [الدخان: ١١] فَقِيلَ لَهُ: إِنْ كَشَفْنَا عَنْهُمْ عَادُوا. فَدَعَا رَبَّهُ فَكَشَفَ عَنْهُمْ، فَعَادُوا، فَانْتَقَمَ اللهُ مِنْهُمْ يَوْمَ بَدْرٍ، فَذَلِكَ قَوْلُهُ تَعَالَى ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ﴾ [الدخان: ١١] إِلَى قَوْلِهِ جَلَّ ذِكْرُهُ ﴿إِنَّا مُنْتَقِمُونَ﴾ [الدخان: ١٦] [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٥٧٢]","vol":"23","page":223},{"text":"<span data-type='title' id=toc-2859>باب ﴿أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ (١٣)﴾ [الدخان: ١٣]</span>\nالذِّكْرُ وَالذِّكْرى وَاحِدٌ.\n\n٤٨٢٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ: دَخَلْتُ عَلَى عَبْدِ اللهِ ثُمَّ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - لَمَّا دَعَا قُرَيْشًا كَذَّبُوهُ وَاسْتَعْصَوْا عَلَيْهِ فَقَالَ: «اللَّهُمَّ أَعِنِّى عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُفَ». فَأَصَابَتْهُمْ سَنَةٌ حَصَّتْ -يَعْنِي- كُلَّ شَيْءٍ حَتَّى كَانُوا يَأْكُلُونَ الْمَيْتَةَ فَكَانَ يَقُومُ أَحَدُهُمْ فَكَانَ يَرَى بَيْنَهُ وَبَيْنَ السَّمَاءِ مِثْلَ الدُّخَانِ مِنَ الْجَهْدِ وَالْجُوعِ، ثُمَّ قَرَأَ: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾ [الدخان: ١١،١٠] حَتَّى بَلَغَ: ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ (١٥)﴾ [الدخان: ١٥] قَالَ عَبْدُ اللهِ: أَفَيُكْشَفُ عَنْهُمُ الْعَذَابُ يَوْمَ الْقِيَامَةِ؟ قَالَ: وَالْبَطْشَةُ الْكُبْرَى يَوْمَ بَدْرٍ. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٥٧٣].","vol":"23","page":224},{"text":"<span data-type='title' id=toc-2860>باب ﴿ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ (١٤)﴾ [الدخان:١٤]\n٤٨٢٤ </span>- حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، أَخْبَرَنَا مُحَمَّدٌ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ وَمَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ قَالَ: قَالَ عَبْدُ اللهِ: إِنَّ اللهَ بَعَثَ مُحَمَّدًا - ﷺ - وَقَالَ: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ [ص: ٨٦] فَإِنَّ رَسُولَ اللهِ - ﷺ - لَمَّا رَأَى قُرَيْشًا اسْتَعْصَوْا عَلَيْهِ فَقَالَ: «اللَّهُمَّ أَعِنِّى عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُفَ». فَأَخَذَتْهُمُ السَّنَةُ حَتَّى حَصَّتْ كُلَّ شَيْءٍ حَتَّى أَكَلُوا الْعِظَامَ وَالْجُلُودَ -فَقَالَ أَحَدُهُمْ حَتَّى أَكَلُوا الْجُلُودَ وَالْمَيْتَةَ- وَجَعَلَ يَخْرُجُ مِنَ الأَرْضِ كَهَيْئَةِ الدُّخَانِ فَأَتَاهُ أَبُو سُفْيَانَ فَقَالَ: أَيْ مُحَمَّدُ، إِنَّ قَوْمَكَ قَدْ هَلَكُوا فَادْعُ اللهَ أَنْ يَكْشِفَ عَنْهُمْ فَدَعَا ثُمَّ قَالَ: «تَعُودُوا بَعْدَ هَذَا». فِي حَدِيثِ مَنْصُورٍ ثُمَّ قَرَأَ: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ [الدخان: ١٠] إِلَى: ﴿عَائِدُونَ﴾ [الدخان: ١٥] أَيُكْشَفُ عَذَابُ الآخِرَةِ؟ فَقَدْ مَضَى الدُّخَانُ وَالْبَطْشَةُ وَاللِّزَامُ وَقَالَ أَحَدُهُمُ: الْقَمَرُ وَقَالَ الآخَرُ: الرُّومُ. [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٥٧٣].","vol":"23","page":225},{"text":"<span data-type='title' id=toc-2861>باب ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنْتَقِمُونَ (١٦)﴾ [الدخان: ١٦]</span>\n٤٨٢٥ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ قَالَ: خَمْسٌ قَدْ مَضَيْنَ: اللِّزَامُ، وَالرُّومُ، وَالْبَطْشَةُ، وَالْقَمَرُ، وَالدُّخَانُ (^١). [انظر: ١٠٠٧ - مسلم: ٢٧٩٨ - فتح: ٨/ ٥٧٤].\n_________\n(^١) تنبيه: هذِه الأحاديث لم يذكرها المصنف في الأصل، وقد أشار إليها أثناء شرحه لحديث رقم (٤٨٢٠، ٤٨٢١).","vol":"23","page":226},{"text":"<span data-type='title' id=toc-2862>(٤٥) ومن سورة الجَاثِيَةِ</span>\n﴿جَاثِيَةً﴾ [الجاثية: ٢٨]: مُسْتَوْفِزِينَ عَلَى الرُّكَبِ. وَقَالَ مُجَاهِدٌ: ﴿نَسْتَنْسِخُ﴾ [الجاثية: ٢٩]: نَكْتُبُ. ﴿نَنْسَاكُمْ﴾ [الجاثية: ٣٤]: نَتْرُكُكُمْ.\nهي مكية.\n(ص) (مُسْتَوْفِزِينَ عَلَى الرُّكَبِ) (^١) أي: من هول ذلك اليوم.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿نَسْتَنْسِخُ﴾: نَكْتُبُ) هذا أخرجه عبد بن حميد، عن عمربن سعد، عن سفيان، عن ابن أبي نجيح عنه (^٢).\n(ص) (﴿نَنْسَاكُمْ﴾: نَتْرُكُكُمْ) أي: في النار (^٣).\n_________\n(^١) قاله مجاهد، ورواه عنه الطبري في \"تفسيره\" ١١/ ٢٦٥ (٣١٢١٣).\n(^٢) قلت: قد أخرج ابن أبي حاتم معناه عنه كما في \"الفتح\" ٨/ ٥٧٤.\n(^٣) روي ذلك عن ابن عباس كما في \"تفسير ابن أبي حاتم\" ١٠/ ٢٣٩٢، وبه قال أبو عبيدة في \"مجاز القرآن\" ٢/ ٢١١.","vol":"23","page":227},{"text":"<span data-type='title' id=toc-2863>[باب] قوله: ﴿وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ﴾ الآيَةَ [الجاثية: ٢٤]\n٤٨٢٦ </span>- حَدَّثَنَا الُحمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الُمسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"قَالَ اللهُ -﷿-: يُؤْذِينِي ابن آدَمَ، يَسُبُّ الدَّهْرَ وَأَنَا الدَّهْرُ، بِيَدِي الأَمْرُ، أُقَلِّبُ اللَّيْلَ وَالنَّهَارَ\". [٦١٨١، ٦١٨٢، ٧٤٩١ - مسلم: ٢٢٤٦ - فتح: ٨/ ٥٧٤]\nذكر في حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"قَالَ اللهُ تعالى: يُؤْذِينِي ابن آدَمَ، يَسُبُّ الدَّهْرَ وَأَنَا الدَّهْرُ، بِيَدِي الأَمْرُ، أقلِّبُ اللَّيْلَ وَالنَّهَارَ\".\nالشرح:\nهذا الحديث أخرجه أيضًا مسلم وأبو داود والنسائي (^١).\nقيل: معناه: صاحب الدهر ومدبر الأمور المنسوبة إلى الدهور (^٢).\nوقيل: المعنى: إنكم تسبون الدهر؛ لما ينزل بكم، والفعل إنما هو لله، فمن سب الدهر لما يطوي عليه دخل في هذا الحديث، لا لما يرى من المنكر فيه، وكانت العرب إذا أصابتهم مصميبة يسبون الدهر، ويقولون عند ذكر موتاهم: أبادهم الدهر، ينسبون ذلك إليه، ويرونه الفاعل لهذِه الأشياء، ولا يرونها من قضاء الله وقدره، وأنه أزلي لا أول له، فأعلمهم الله أنه محدث، يقلب ليله ونهاره، لا فعل له،\n_________\n(^١) أبو داود (٥٢٧٤)، والنسائي في \"الكبرى\" ٦/ ٤٥٧ (١١٤٨٧).\n(^٢) قاله الخطابي في \"أعلام الحديث\" ٣/ ١٩٠٤.","vol":"23","page":228},{"text":"إنما هو ظرف للطوارئ (^١).\nوكان أبو بكر بن داود الأصبهاني (^٢) يرويه بفتح الراء من الدهر، منصوب على الظرف، أي: أنا طول الدهر، بيدي الأمر، وكان يقول: لو كان مضموم الراء لصار من أسماء الله تعالى، وقال القاضي عياض: نصبه بعضهم على التخصيص. قال: والظرف أصح (^٣). وقال أبو جعفر النحاس: يجوز النصب، أي: بأن الله باق معهم أبدًا لا يزول (^٤).\nوأما ابن الجوزي فقال: هو باطل من وجوه:\nأحدها: أنه خلاف أهل النقل، فإن المحدثين المحققين لم يضبطوها إلا بالضم، ولم يكن ابن داود من الحفاظ ولا من علماء النقل.\nثانيها: أنه ورد بألفاظ صحاح تبطل تأويله، وهي: \"لا تقولوا: يا خيبة الدهر؛ فإن الله هو الدهر\" (^٥). أخرجاه.\n_________\n(^١) قلت: وأحسن ما قيل في تفسيره -كما قال الحافظ ابن كثير- ما قاله الشافعي وأبو عبيد وغيرهما من الأئمة: كانت العرب في جاهليتها إذا أصابهم شدة أو بلاء أو نكبة قالوا: يا خيبة الدهر. فيسندون تلك الأفعال إلى الدهر ويسبونه، وإنما فاعلها هو الله، فكأنهم إنما سبّوا الله -﷿-؛ لأنه فاعل ذلك في الحقيقة، فلهذا نهي عن سب الدهر بهذا الاعتبار؛ لأن الله هو الدهر الذي يعنونه ويسندون إليه تلك الأفعال. قال ابن كثير: هذا أحسن ما قيل في تفسيره وهو المراد والله أعلم، وقد غلط ابن حزم ومن نحا نحوه من الظاهرية في عدّهم الدهر من الأسماء الحسنى: أخذ من هذا الحديث!! \"تفسير ابن كثير\" ١٢/ ٣٦٤.\n(^٢) ورد بهامش الأصل: هو أبو بكر بن داود بن علي بن خلف، وهو إمام أهل الظاهر، مشهور الترجمة.\n(^٣) \"إكمال المعلم\" ٧/ ١٨٣.\n(^٤) \"معاني القرآن\" ٦/ ٤٢٩ - ٤٣٠.\n(^٥) سيأتي برقم (٦١٨٢) كتاب: الأدب، باب: لا تسبوا الدهر، ومسلم (٢٢٤٦/ ٤) كتاب: الألفاظ من الأدب، باب: النهي عن سب الدهر.","vol":"23","page":229},{"text":"ولمسلم: \"لا تسبوا الدهر؛ فإن الله هو الدهر\" (^١).\nثالثها: تأويله يقتضي أن تكون علة النهي لم تذكر؛ لأنه إذا قال: \"لا تسبوا الدهر فأنا الدهر، أقلب الليل والنهار\" وكأنه قال: لا تسبوا الدهر فأنا أقلبه. ومعلوم أنه يقلب كل شيء من خير وشر، وتقليبه للأشياء لا يمنع ذمها، وإنما يتوجه الأذى في قوله: \"يؤذيني ابن آدم\" على ما أشرنا إليه.\nوقال القرطبي: أي: يخاطبني من القول بما يتأذى به من يصح في حقه التأذي، لا أن الله تعالى يتأذى؛ لأن التأذي ضرر وألم، والرب تعالى منزه عن ذلك، وهذِه توسعات يفهم منها أن من يعامل الله بتلك المعاملات تعرض لعقابه ومؤاخذته، ولا شك في كفر من نسب تلك الأفعال -يعني: الممدوحة والمذمومة- أو شيئًا منها للدهر حقيقة أو اعتقد ذلك، وأما من جرت على لسانه ولا يعتقد صحتها فليس بكافر، ولكنه تَشبَّه بأهل الكفر، وارتكب ما نهاه عنه الشارع، فليتب وليستغفر (^٢).\n_________\n(^١) مسلم (٢٢٤٦/ ٥).\n(^٢) \"المفهم\" ٥/ ٥٤٧ - ٥٤٨.","vol":"23","page":230},{"text":"<span data-type='title' id=toc-2864>(٤٦) ومن سورة الأَحْقَافِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿تُفِيضُونَ﴾: تَقُولُونَ. وَقَالَ بَعْضُهُمْ: أَثَرَةٍ وَأُثْرَةٍ وَأَثَارَةٍ: بَقِيَّةُ عِلْمٍ. وَقَالَ ابن عَبَّاسٍ: ﴿بِدْعًا مِنَ الرُّسُلِ﴾: لَسْتُ بِأَوَّلِ الرُّسُلِ. وَقَالَ غَيْرُهُ: ﴿أَرَأَيْتُمْ﴾ هذِه الأَلِفُ إِنَّمَا هِيَ تَوَعُّدٌ إِنْ صَحَّ مَا تَدَّعُونَ لَا يَسْتَحِقُّ أَنْ يُعْبَدَ، وَلَيْسَ قَوْلُهُ: ﴿أَرَأَيْتُمْ﴾: بِرُويَةِ العَيْنِ؛ إِنَّمَا هُوَ أَتَعْلَمُونَ أَبَلَغَكُمْ أَنَّ مَا تَدْعُونَ مِنْ دُونِ اللهِ خَلَقُوا شَيْئًا.\nهي مكية كما جزم به الثعلبي، وفيها آيتان مدنيتان قال: ﴿أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللهِ وَكَفَرْتُمْ بِهِ﴾ قال ابن عباس: نزلت في ابن سلام وابن يامين النضري وعمير بن وهب.\nوقوله: ﴿وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ﴾ قال الكلبي: نزلت بالمدينة، ﴿وَاْلَّذِينَ كَفَرُواْ﴾ أسد وغطفان وحنظلة بن مالك، ﴿وَاْلَّذِينَءَامَنُواْ﴾ جهينة ومزينة وأسلم (^١)، وقال مقاتل: قوله: ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ نزلت بالمدينة، والأحقاف: رمال مستطيلة باليمن في حضر موت.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿تُفِيضُونَ﴾: تَقُولُونَ) أسنده: ابن أبي حاتم، عن حجاج، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه (^٢).\n(ص) (أَثَرَةٍ وَأُثْرَةٍ وَأَثَارَةٍ: بَقِيَّةٌ من عِلْمٍ). هو قول أبي عبيدة (^٣)،\n_________\n(^١) ذكره الماوردي في \"تفسيره\" ٥/ ٢٧٤.\n(^٢) ورواه الطبري ١١/ ٢٧٥ (٣١٢٣٢).\n(^٣) \"مجاز القرآن\" ٢/ ٢١٢.","vol":"23","page":231},{"text":"وقال الحسن: الشيء يثار أي: يستخرج. وقال ابن عباس: هو الخط. ورفعه عن رسول الله - ﷺ - (^١)، وقال قتادة: خاصة من علم (^٢)، يقال: لفلان عندي أثرة وأثرة، أي: شيء أخصه به، ومنه: أثرت فلانًا على فلان، وقيل: خبر عن بعض الأنبياء، من أثرث الحديث\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿بِدْعًا مِنَ الرُّسُلِ﴾ أي: لَسْتُ بِأَوَّلِ الرُّسُلِ) أسنده ابن المنذر، عن غيلان، عن ابن أبي صالح، عن معاوية، عن علي بن أبي طلحة، عنه (^٣).\n(ص) (وقال غيره: ﴿أَرَأَيْتُمْ﴾ هذِه الألف إنما هي توعد إن [صح] (^٤) ما تدعون لا يستحق أن يعبد، وليس قوله: ﴿أَرَأَيْتُمْ﴾، برؤية العين، إنما هو: أتعلمون أبلغكم أن ما تدعون من دون الله خلقوا شيئا)؟!\nقلت: وجواب الشرط محذوف، التقدير: إن كان هذا القرآن من عند الله وكفرتم به ألستم ظالمين؟ ويدل على هذا المحذوف قوله: ﴿إِنَّ اللهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾.\n_________\n(^١) رواه الطبري ١١/ ٢٧٢ (٣١٢٢٣) موقوفًا، ورواه أحمد ١/ ٢٢٦ مرفوعًا.\n(^٢) الطبري ١١/ ٢٧٢ (٣١٢٢٥).\n(^٣) انظر: \"الدر المنثور\" ٦/ ٤.\n(^٤) ليست بالأصل، والمثبت من \"اليونينية\".","vol":"23","page":232},{"text":"<span data-type='title' id=toc-2865>[باب] قوله: ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا﴾ الآية [الأحقاف: ١٧]\n٤٨٢٧ </span>- حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ قَالَ: كَانَ مَرْوَانُ عَلَى الْحِجَازِ اسْتَعْمَلَهُ مُعَاوِيَةُ، فَخَطَبَ فَجَعَلَ يَذْكُرُ يَزِيدَ بْنَ مُعَاوِيَةَ؛ لِكَىْ يُبَايِعَ لَهُ بَعْدَ أَبِيهِ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ شَيْئًا، فَقَالَ: خُذُوهُ. فَدَخَلَ بَيْتَ عَائِشَةَ فَلَمْ يَقْدِرُوا عَلَيْهِ فَقَالَ مَرْوَانُ إِنَّ هَذَا الَّذِي أَنْزَلَ اللهُ فِيهِ ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي﴾ [الأحقاف: ١٧]. فَقَالَتْ عَائِشَةُ مِنْ وَرَاءِ الْحِجَابِ: مَا أَنْزَلَ اللهُ فِينَا شَيْئًا مِنَ الْقُرْآنِ إِلاَّ أَنَّ اللهَ أَنْزَلَ عُذْرِي. [فتح: ٨/ ٥٧٦].\nذكر فيه حديث يُوسُفَ بْنِ مَاهَكَ، قَالَ: كَانَ مَرْوَانُ عَلَى الحِجَازِ اسْتَعْمَلَهُ مُعَاوِيَةُ، فَخَطَبَ فَجَعَلَ يَذْكُرُ يَزِيدَ بْنَ مُعَاوِيَةَ؛ لِكَى يُبَايعَ لَهُ بَعْدَ أَبِيهِ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ شَيْئًا، فَقَالَ: خُذوهُ. فَدَخَلَ بَيْتَ عَائِشَةَ فَلَمْ يَقْدِرُوا عَلَيْهِ فَقَالَ مَرْوَانُ: إِنَّ هذا الذِي أَنْزَلَ اللهُ فِيهِ ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا﴾ [الأحقاف: ١٧]. فَقَالَتْ عَائِشَةُ مِنْ وَرَاءِ الحِجَابِ: مَا أُنْزَلَ فِينَا شَيْئًا مِنَ القُرْآنِ، إِلَّا أَنَّ اللهَ أَنْزَلَ عُذْرِي.\nأوضح هذا الإسماعيلي، فروى أن معاوية أراد أن يستخلف يزيدَ، فكتب إلى مروان، وكان على المدينة، فجمع مروان الناس فخطبهم وقال: إن أمير المؤمنين قد رأى رأيا حسنًا في يزيد، ودعا إلى بيعة يزيد، فقال عبد الرحمن: ما هي إلا هرقلية، إن أبا بكر والله لم يجعلها في أحد من ولده، ولا من أهل (بلده) (^١) ولا من أهل بيته.\n_________\n(^١) عليها في الأصل: كذا.","vol":"23","page":233},{"text":"فقال مروان: ألست الذي قال الله فيه: ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا﴾؟ فقال عبد الرحمن: ألست ابن اللعين الذي لعنه رسول الله - ﷺ -؟ قال: فسمعتنا عائشة فقالت: يا مروان أنت القائل لعبد الرحمن كذا وكذا والله ما أنزلت إلا في فلان بن فلان الفلاني، وفي لفظ: لو شئت أن أسميه سميته، ولعن رسول الله - ﷺ - أبا مروان ومروان في صلبه، فمروان فضض، أي: قطعة من لعنة الله، فنزل مروان مسرعًا حتى أتى باب عائشة، فجعل يكلمها وتكلمه، ثم انصرف.\nوفي لفظ: فقالت عائشة: كذب والله، ما نزلت فيه. ويبين ما أوردناه الشيءَ الذي قاله عبد الرحمن لمروان، وذكره أيضًا ابن التين فقال: الذي ذكر أنه قال له: أهرقلية؟ بيننا وبينكم ثلاث سبقن: توفي رسول الله - ﷺ - وفي أهله من لو جعل الأمر إليه لكان أهلًا لذلك، فلم يفعل، وتوفي أبو بكر وفي أهله من لو جعل الأمر إليه لكان أهلًا، وكذلك عمر.\nوقولها: (ما أنزل فينا شيئًا من القرآن، إلا أن الله أنزل عذري) تريد: في (بني) (^١) أبي بكر، وأما أبو بكر فنزل فيه: ﴿ثَانِيَ اثْنَيْنِ﴾ [التوبة: ٤٠] وقال: ﴿مُحَمَّدٌ رَسُولُ اللهِ وَالَّذِينَ مَعَهُ﴾ [الفتح: ٢٩] وقال: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ﴾ [التوبة: ١٠٠] في آي كثيرة (^٢).\n_________\n(^١) في الأصل: (ابني) وكتب بهامشها (لعله: ابن) ولعل المثبت أنسب من كليهما للسياق.\n(^٢) قال الحافظ ابن حجر في \"الفتح\" ٨/ ٥٧٧: وقد شغب بعض الرافضة فقال: هذا يدل على أن قوله ﴿ثَانِيَ اثْنَيْنِ﴾ ليس هو أبا بكر. وليس كما فهم هذا الرافضي، بل المراد بقول عائشة: (فينا) أي: في بني أبي بكر، ثم الاستثناء من عموم النفي وإلا فالمقام يخصص والآيات التي في عذرها في غاية المدح لها. اهـ.","vol":"23","page":234},{"text":"<span data-type='title' id=toc-2866>[باب] قوله: ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ﴾ الآية [الأحقاف: ٢٤]</span>\nقَالَ ابن عَبَّاسٍ: العارض: السَّحَابُ.\n\n٤٨٢٨ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنَا عَمْرٌو أَنَّ أَبَا النَّضْرِ حَدَّثَه، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: مَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - ضَاحِكًا حَتَّى أَرَى مِنْهُ لَهَوَاتِهِ، إِنَّمَا كَانَ يَتَبَسَّمُ. [٦٠٩٢ - فتح: ٨/ ٥٧٨].\n\n٤٨٢٩ - قَالَتْ: وَكَانَ إِذَا رَأَى غَيْمًا أَوْ رِيحًا عُرِفَ فِي وَجْهِهِ. قَالَتْ: يَا رَسُولَ الله، إِنَّ النَّاسَ إِذَا رَأَوُا الْغَيْمَ فَرِحُوا، رَجَاءَ أَنْ يَكُونَ فِيهِ الْمَطَرُ، وَأَرَاكَ إِذَا رَأَيْتَهُ عُرِفَ فِي وَجْهِكَ الْكَرَاهِيَةُ. فَقَالَ: «يَا عَائِشَةُ مَا يُؤْمِنِّي أَنْ يَكُونَ فِيهِ عَذَابٌ؟ عُذِّبَ قَوْمٌ بِالرِّيحِ، وَقَدْ رَأَى قَوْمٌ الْعَذَابَ فَقَالُوا: ﴿هَذَا عَارِضٌ مُمْطِرُنَا﴾ [الأحقاف:٢٤]». [انظر: ٣٢٠٦ - مسلم: ٨٩٩ - فتح: ٨/ ٥٧٨]\n(قَالَ ابن عَبَّاسٍ: العارض: السَّحَابُ) هذا أخرجه ابن المنذر، عن غيلان كما سلف، وهؤلاء هم قوم ثمود، فلما رأوا العذاب مستقبلًا لهم، مستقبل أوديتهم وأنهارهم استبشروا وقالوا: هذا عارض ممطرنا، أي: سحابة تمطر.\nقال ابن هشام في \"تيجانه\": حبس الله القطر عن عاد أربع سنين فتلفت زروعهم وجناتهم، وأسرع الموت فيهم وفي البهائم فأمرهم ملكهم بالاستسقاء، فقصدوا إلى شيخ منهم يقال له: قيل، وكان خطيبًا، فقدموه وخرجوا يستسقون فلم يسقهم الله شيئًا، فشكوا إلى هود، فقال: إن الله يرسل عليكم ثلاث سحابات، فاختاروا لأنفسكم","vol":"23","page":235},{"text":"ما شئتم، فلما أصبحوا رأوا ثلاث سحابات صفراء وحمراء وسوداء، فأقامت تلك السحب عليهم ثلاثة أيام متعلقة من جهة المغرب، فاتفق رأيهم علي السوداء، فلما أخبروا هودًا فأرسل الله عليهم من السوداء ريحًا صرصرًا حسمت الشجر ولوحت الزرع، ولم تدع منهم أحدًا في الثمانية الأيام المذكورة في القرآن العزيز إلا ميسعان بن عفير وبنوه الذين آمنوا معه، وإنهم لعلى الدنيا إلى يوم القيامة.\nثم ساق البخاري فقال: حَدَّثنَا أَحْمَدُ، ثنَا ابن وَهْبٍ، أبنا عَمْروٌ أَنَّ أَبَا النَضْرِ حَدَّئَهُ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: مَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - ضَاحِكًا حَتَّى أَرى مِنْهُ لَهَوَاتِهِ، إِنَّمَا كَانَ يَتَبَسَّمُ .. الحديث.\nوأخرجه في بدء الخلق (^١) والأدب أيضًا، ومسلم وأبو داود (^٢).\nوأبو النضر هذا اسمه: سالم بن أبي أمية مولى عمر بن عبيد الله وكاتبه.\nوأحمد شيخ البخاري هو: أحمد بن عيسى المصري كما قاله أبو مسعود وخلف، وعرفه ابن السكن بأنه أحمد بن صالح المصري، وغلط الحاكم قول من قال: إنه ابن أحي ابن وهب. وقال ابن منده: كلما قال البخاري في \"جامعه\": حدئنا أحمد، عن ابن وهب. فهو ابن صالح، وإذا حدث عن ابن عيسى نسبه (^٣).\n_________\n(^١) ورد بهامش الأصل: حاشية: يحرر هل أخرجه في بدء الخلق أم لا؟ [قلت: أخرجه فيه برقم (٣٢٠٦) بمعنى الشطر الثاني منه: كان النبي إذا رأى مخيلة في السماء ..]\n(^٢) أبو داود (٥٠٩٨).\n(^٣) قلت: نسبه أحمد بن عيسء في رواية أبي ذر كما في هامش \"اليونينية و\"الفتح\" ٨/ ٥٧٨.","vol":"23","page":236},{"text":"و(لهواته) جمع لهاة: وهي اللحمة الحمراء المتدلية من الحنك الأعلى، وجمعها: لَهَوات ولُهى ولهيات.\nوقولها: (عرفت الكراهة في وجهه) وهي من أفعال القلوب التي لا ترى، ولكنه إذا فرح القلب تبلج الجبين وإذا حزن أربد الوجه، فعبرت عن الشيء الظاهر في الوجه بالكراهية؛ لأنها ثمرتها، كما يعبر عن الشيء بثمرته، وهذا أحد قسمي المجاز.","vol":"23","page":237},{"text":"<span data-type='title' id=toc-2867>(٤٧) ومن سورة مُحَمَّدٍ - ﷺ </span>-\n﴿أَوْزَارَهَا﴾: آثَامَهَا، حَتَّى لَا يَبْقَى إِلا مُسْلِمٌ. (عَرَّفَهَا): بَيَّنَهَا. وَقَالَ مُجَاهِدٌ: ﴿مَوْلَى الَّذِينَ آمَنُوا﴾: وَلِيُّهُمْ. ﴿عَزَمَ الْأَمْرُ﴾: جَدَّ الأَمْرُ. ﴿فَلَا تَهِنُوا﴾: لَا تَضْعُفُوا. وَقَالَ ابن عَبَّاسٍ: ﴿أَضْغَانَهُمْ﴾: حَسَدَهُمْ. ﴿ءَاسِنٍ﴾: مُتَغَيِّرٍ.\nوهي مدنية كما جزم به الثعلبي، وعزاه في \"الكشاف\" لمجاهد، وقال الضحاك وسعيد بن جبير: وهي سورة القتال (^١)، وقال الضحاك والسدي: إنها مكية (^٢). وعن ابن عباس وقتادة أن قوله: ﴿وَكَأَيِّنْ مِنْ قَرْيَةٍ﴾ نزلت بعد حجة النبي - ﷺ - حين خرج من مكة، كذا حكاه ابن النقيب (^٣)، والذي في الثعلبي عن ابن عباس أنها نزلت حين خرج من مكة، وأنه التفت إلى مكة وقال: \"أنت أحب بلاد الله إلى الله، وأحب بلاد الله إليَّ ولو أن المشركين لم يخرجوني لم أخرج منك\"\nفنزلت (^٤). قال أبو العباس: ما حكي عن السدي الإجماع على خلافه؛ لأن هذِه السورة فيها ذكر القتال والمنافقين من أهل المدينة على أن في سياقة تفسير السدي لهذِه السورة بيانًا أنها مدنية.\n(ص) (﴿أَوْزَارَهَا﴾: آثَامَهَا، حَتَّى لَا يَبْقَى إِلَّا مُسْلِمٌ) اعترض ابن التين، فقال: قوله: آثامها لم يذكره أحد غيره والذي قيل: إنها\n_________\n(^١) \"الكشاف\" ٤/ ٢١٠.\n(^٢) \"زاد المسير\" ٧/ ٣٩٤.\n(^٣) ذكره الماوردي في \"تفسيره\" ٥/ ٢٩٠، وابن الجوزي في \"زاد المسير\" ٧/ ٣٩٤.\n(^٤) رواه الطبري في \"تفسيره\" ١١/ ٣١٣ (٣١٣٧٢) عن ابن عباس.","vol":"23","page":238},{"text":"السلاح أو حتى ينزل عيسى. قلت: قد ذكره الثعلبي حيث قال أولًا: أي: أثقالها فلا يكون حرب. قال: وقيل: آثامها وإجرامها. فترتفع وتنقطع؛ لأن الحرب لا تخلو من الإثم في أحد الجانبين والفريقين. وقيل: حتى يضع الأعداء المحاربون أوزارها وآثامها بأن يتوبوا من كفرهم ويؤمنوا بالله ورسوله.\n(ص) (﴿عَرَّفَهَا﴾: بَيَّنَهَا): أي: بين لهم منازلهم حتى يهتدوا إلى مساكنهم، ودرجاتهم سكانها مذ خلقوا، وقيل: طيَّبها لهم. والعرف: الريح الطيبة.\n(ص) ([وَقَالَ] (^١) مُجَاهِدٌ: ﴿مَوْلَى الَّذِينَ آمَنُوا﴾: وَليُّهُمْ) أي: ناصرهم وحافظهم. وقرأ ابن مسعود: (ولي الذين آمنوا) (^٢).\n(ص) (﴿عَزَمَ اَلأَمْرُ﴾: جَدَّ الأَمْرُ) أي: وعزم عليه وأمروا بالقتال. وهذا من قول مجاهد وقد أخرجه ابن أبي حاتم من حديث ابن أبي نجيح عنه (^٣).\n(ص) (﴿فَلَا تَهِنُوْا﴾: لَا تَضْعُفُوا) هو كما قال: وقد عطف على قول مجاهد أيضًا.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿أَضْغَانَهُمْ﴾: حَسَدَهُمْ) أخرجه ابن المنذر، عن غيلان، عن أبي صالح، عن معاوية، عن علي، عنه (^٤).\n(ص) (﴿ءَاسِنٍ﴾: متغير) قلت: وفيه القصر والمد.\n_________\n(^١) ليست في الأصل، والمثبت من متن \"اليونينية\".\n(^٢) الطبري ١١/ ٣١٢ (٣١٣٦٩).\n(^٣) انظر: \"تفسير مجاهد\" ٢/ ٥٩٩.\n(^٤) انظر: \"الدر المنثور\" ٦/ ٥٤.","vol":"23","page":239},{"text":"(ص) ﴿وَتُقَطِّعُوا أَرْحَامَكُمْ﴾\n\n٤٨٣٠ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي مُعَاوِيَةُ بْنُ أَبِي مُزَرَّدٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَلَقَ اللهُ الْخَلْقَ، فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ فَأَخَذَتْ بِحَقْوِ الرَّحْمَنِ فَقَالَ لَهَا: مَهْ. قَالَتْ: هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ الْقَطِيعَةِ. قَالَ: أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ. قَالَتْ: بَلَى يَا رَبِّ. قَالَ: فَذَاكِ لَكِ». قَالَ أَبُو هُرَيْرَةَ: اقْرَءُوا إِنْ شِئْتُمْ ﴿فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ (٢٢)﴾. [٧٥٠٢،٥٩٨٧،٤٨٣٢،٤٨٣١ - مسلم: ٢٥٥٤ - فتح: ٨/ ٥٧٩]\n\n٤٨٣١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا حَاتِمٌ، عَنْ مُعَاوِيَةَ قَالَ: حَدَّثَنِي عَمِّي أَبُو الْحُبَابِ سَعِيدُ بْنُ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ بِهَذَا، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: \"اقْرَءُوا إِنْ شِئْتُمْ: ﴿فَهَلْ عَسَيْتُمْ﴾ [محمد: ٢٢]. [انظر: ٤٨٣٠ - مسلم: ٢٥٥٤ - فتح: ٨/ ٥٨٠]\n\n٤٨٣٢ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مُعَاوِيَةُ بْنُ أَبِي الْمُزَرَّدِ بِهَذَا قَالَ رَسُولُ اللهِ - ﷺ -: «وَاقْرَءُوا إِنْ شِئْتُمْ: ﴿فَهَلْ عَسَيْتُمْ﴾ [محمد: ٢٢]». [انظر: ٤٨٣٠ - مسلم: ٢٥٥٤ - فتح: ٨/ ٥٨٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: \"خَلَقَ اللهُ الخَلْقَ، فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ .. \" الحديث، وفي آخره: قَالَ أَبُو هُرَيْرَةَ: اْقْرَءُوا إِنْ شِئْتُمْ: ﴿فَهَلْ عَسَيْتُمْ﴾ الآية.\nثم رواه بعد بلفظ: قَالَ رَسُولُ اللهِ - ﷺ -: \"اقْرَءُوا إِنْ شِئْتُمْ ﴿فَهَلْ عَسَيْتُمْ﴾ \" من طريق معاوية بن أبي المزرد، عن عمه أبي الحباب سعيد بن يسار، عن أبي هريرة به، وهو صدوق أخرج له مسلم أيضًا، وأخرجه في بدء الخلق (^١) والأدب.\n_________\n(^١) لم أجده في بدء الخلق، وكذلك لم يعزه إليه المزي في \"التحفة\" ١٠/ ٧٦ (١٣٣٨٢)","vol":"23","page":240},{"text":"ومسلم والنسائي أيضًا (^١)؟\nوانفرد نافع بالكسر من (عسيتم)، والباقون على الفتح (^٢)، وقد حكى عبد الله بن مغفل أنه سمع رسول الله - ﷺ - يقرأها بكسر السين.\nوالرحم مشتقة من الرحمة، وهي عرض جعلت في جسم، ولذلك قامت وتكلمت، كما أسلفناه في الموت، ويجوز كما قال القاضي أن يكون المراد: قام ملك من الملائكة وتعلق بالعرش تكلم عن لسانها بهذا بأمر الله.\nقال: ويجوز أن يكون قيامها ضرب مثل وحسن استعارة على عادة العرب في استعمال ذلك، والمراد تعظيم شأنها وفضلية واصلها وعظيم إثم قاطعها بعقوقهم، وبهذا سمي العقوق قطعًا، والعق: الشق كأنه قطع ذلك السبب المتصل.\nواختلف في الرحم التي يجب صلتها، كما قال القاضي، فقال بعضهم: هي كل رحم محرم بحيث لو كان أحدهما ذكرًا والآخر أنثى حرمت مناكحتهما، فعلى هذا لا تجب في بني الأعمام وبني الأخوال؛ لجواز الجمع في النكاح دون المرأة وأختها وعمتها، وقيل: بل هذا في كل ذي رحم ممن ينطلق عليه ذلك من ذوي الأرحام في المواريث محرمًا كان أو غيره، وهذا هو الصواب؛ لقوله - ﵇ - في أهل مصر: \"فإن لهم ذمة ورحمًا\" (^٣)، وقوله: \"إن أبر البر أن\n_________\n(^١) \"سنن النسائي الكبرى\" ٦/ ٤٦١ (١١٤٩٧).\n(^٢) انظر: \"تفسير الطبري\" ١١/ ٣٢٠، \"الحجة\" للفارسي ٢/ ٣٤٩، \"الكشف\" ١/ ٣٠٣.\n(^٣) رواه مسلم (٢٥٤٣) كتاب: فضائل الصحابة، باب: وصية النبي - ﷺ - بأهل مصر، من حديث أبي ذر.","vol":"23","page":241},{"text":"يصل الرجل أهل ودِّ أببه\" (^١) مع أنه لا محرمية، وفيه دلالة على أن قطعها كبيرة.\nوالعائذ: المستعيذ وهو المعتصم بالشيء، الملتجئ إليه، المستجير به.\nوحقيقة الصلة العطف والرحمة، وصلة الله عباده لطفه لهم ورحمته إياهم وعطفه بإحسانه ونعمه أو صلتهم بأهل ملكوته وشرح صدورهم لمعرفته وطاعته.\nولا خلاف أن صلة الرحم واجبة في الجملة، وقطعها معصية كبيرة، والأحاديث في الباب تشهد له، ولكن الصلة درجات، بعضها أرفع من بعض، وأدناها ترك المهاجرة وصلتها بالكلام ولو بالسلام، ويختلف ذلك باختلاف القدرة والحاجة، فمنها واجب ومنها مستحب، ولو وصل بعض الصلة دون غايتها لا يسمى قاطعًا ولو قصر عما قدر عليه، وينبغي له أن يسمى واصلًا (^٢).\nوفي حديث آخر: \"الرحم شجنة من الرحمن\" (^٣) وهي كما قال ابن سيده: الشعبة من الشيء وهي الرحم المشتبكة. والضم لغة فيه، وقيل: إنها الصهر (^٤).\nزاد صاحب \"الباهر\": فيها فتح الشين وكسر الجيم وأنها الرحم والقرابة المشتبكة المشبهة بغصن الشجر.\n_________\n(^١) رواه مسلم برقم (٢٥٥٢/ ١٣) كتاب: البر والصلة، باب: فضلة صلة أصدقاء الأب والأم، ونحوهما. من حديث ابن عمر.\n(^٢) \"إكمال المعلم بفوائد مسلم\" ٨/ ١٩ - ٢١.\n(^٣) سيأتي برقم (٥٩٨٨) كتاب الأدب: باب من وصل وصله الله، من حديث أبي هريرة.\n(^٤) \"المحكم\" ٧/ ١٧٧.","vol":"23","page":242},{"text":"وقوله: (\"فأخذت بحقوي الرحمن\") في نسخة: بحقو، والحقو: معقد الإزار وجمعه أحق وأحقاء، وسمي الإزار (حقوًا) (^١) للمجاورة، ولما جعل الله الرحم شجنة، أي: قرابة، شبه بذلك مجازًا واتساعًا، استعار لها الاستمساك به كما يستمسك القريب بقريبه، والنسيب نسيبه، والحقو فيه مجاز وتمثيل، ومنه قولهم: عذت بحقو فلان: إذا اعتصمت به أو استجرت.\nفائدة:\nصح أن صلة الرحم تنسأ في الأجل (^٢)، والأصح أن الزيادة معنوية بالبركة في عمره، أو بالنسبة إلى ما يظهر للملائكة في اللوح المحفوظ ويجوز ذلك فيظهر لهم في اللوح أن عمره ستون سنة إلا أن يصل رحمه، فإن وصلها زيد له أربعون، وقد علم الرب ما سيقع له من ذلك، وهو معنى قوله: ﴿يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ﴾ [الرعد: ٣٩] وأبعد من قال: المراد: بقاء ذكره الجميل بعده فكأنه لم يمت.\n_________\n(^١) من هامش الأصل وفوقها: لعله سقط.\n(^٢) سلف برقم (٢٠٦٧) كتاب: البيوع، باب: من أحب البسط في الرزق، ورواه مسلم (٢٥٥٧) كتاب: البر والصلة، باب: صلة الرحم وتحريم قطيعتها.","vol":"23","page":243},{"text":"<span data-type='title' id=toc-2868>(٤٨) ومن سورة الفَتْحِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿سِيمَاهُمْ فِي وُجُوهِهِمْ﴾: السَّحْنَةُ. وَقَالَ مَنْصُورٌ، عَنْ مُجَاهِدٍ: التَّوَاضُعُ. ﴿شَطْأَهُ﴾: فِرَاخَهُ ﴿فَاسْتَغْلَظَ﴾: غَلُظَ. ﴿سُوقِهِ﴾: السَّاقُ حَامِلَةُ الشَّجَرَةِ. وَيُقَالُ: ﴿دَائِرَةُ السَّوْءِ﴾ كَقَوْلِكَ: رَجُلُ السَّوْءِ. وَدَائِرَةُ السَّوْءِ: العَذَابُ. ﴿وَتُعَزِّرُوهُ﴾: تَنْصُرُوهُ. ﴿شَطْأَهُ﴾: شَطْءُ السُّنْبُلِ، تُنْبِتُ الحَبَّةُ عَشْرًا أَوْ ثَمَانِيًا وَسَبْعًا، فَيَقْوى بَعْضُهُ بِبَعْضٍ فَذَاكَ قوله تعالى: ﴿فَآزَرَهُ﴾: قَوَّاهُ، وَلَوْ كَانَتْ وَاحِدَةً لَمْ تَقُمْ على سَاقٍ، وَهُوَ مَثَلٌ ضَرَبَهُ اللهُ لِلنَّبِيِّ - ﷺ - إِذْ خَرَجَ وَحْدَهُ، ثُمَّ قَوَّاهُ بِأَصْحَابِهِ، كَمَا قَوى الحَبَّةَ بِمَا يَنْبُتُ مِنْهَا.\nهي مدنية، وقيل نزلت بين الحديبية والمدينة منصرفه من الحديبية أو بكراع الغميم.\nوالفتح صلح الحديبية (أي) (^١): فتح مكة.\n(ص) ([وقال] مجاهد: ﴿سِيمَاهُمْ فِي وُجُوهِهِمْ﴾: السَّحْنَةُ) أخرجه إسماعيل القاضي، عن نصر بن علي بن بشر بن عمر، عن الحكم، عنه. وفي النسخ الصحيحة قبل هذا: وقال مجاهد: (بورًا: هالكين) (^٢) ﴿سِيمَاهُمْ﴾ … إلى آخره. والسحناء بالمد، كذلك السحنة بالتحريك، وقد تسكن: الهيئة.\n_________\n(^١) كذا بالأصل، ولعلها (أو).\n(^٢) وقع بالأصل: بوارها لكن. غير منقوطة، والصواب ما أثبتناه وهي رواية أبي ذر كما في هامش \"اليونينية\"، و\"الفتح\" ٨/ ٥٨١.","vol":"23","page":244},{"text":"(ص) (وَقَالَ مَنْصُورٌ، عَنْ مُجَاهِدٍ: التَّوَاضُعُ) رواه ابن أبي حاتم من طريق حميد، عن قيس عنه بزيادة: الخشوع والتواضع.\nومن طريق منصور عنه: الخشوع (^١). قلت: ما كنت أراه إلا هذا الأثر في الوجه، فقال: ربما كان بين عيني من هو أقسى قلبًا من فرعون.\nورواه أيضًا عبد، عن منصور عنه: الخشوع. وعن عكرمة: هو أثر التراب، وعن الحسن: هو بياض في وجوهم يوم القيامة. وعن ابن جبير: بلل الوضوء وأثر الأرض. وقيل: من كثرة الصلاة. وقيل: أثر السهر وصفرة الوجه (^٢). وقال مقاتل: السمت الحسن (^٣) والهدي.\n(ص) (﴿شَطْأَهُ﴾: فِرَاخَهُ. ﴿فَاسْتَغْلَظَ﴾: غَلُظَ. [﴿سُوقِهِ﴾]: السَّاقُ حَامِلَةُ الشَّجَرَةِ) ما ذكره في أن شطأه: فراخه، هو كذلك، يقال: أشطأ الزرع فهو مشطئ إذا استفرخ.\nوقوله: (غلظ) في ﴿فَاسْتَغْلَظَ﴾ هو كذلك، أي: غلظ وقوي، وسوقه: أصوله، كما ذكر. وقيل: في تفسير الآية من قوله: ﴿مُحَمَّدٌ رَسُولُ اللهِ﴾ إلى قوله: ﴿وَرِضْوَانًا﴾ في العشرة - ﵃ -.\n(ص) (﴿دَائِرَةُ السَّوْءِ﴾: أي: العذاب والهلاك والدمار، وقرئ بفتح السين أيضًا (^٤).\n(ص) (﴿وَتُعَزِّرُوهُ﴾: تَنْصُرُوهُ) قال عكرمة: يقاتلون معه بالسيف (^٥)،\n_________\n(^١) عزاه لابن أبي حاتم ابن كثير في \"تفسيره\" ١٣/ ١٣٣١.\n(^٢) انظر هذِه الآثار في \"تفسير الطبري\" ١١/ ٣٧٥ - ٣٧٢.\n(^٣) رواه الطبري لكن عن ابن عباس ١١/ ٣٧٠ (٣١٦٢١).\n(^٤) قرأها ابن كثير وأيو عمرو بضم السين، وباقي السبعة بالفتح. انظر: \"الحجة\" للفارسي ٦/ ٢٠.\n(^٥) رواه الطبري ١١/ ٣٣٧ (٣١٤٧٢).","vol":"23","page":245},{"text":"وقرئ بالزايين.\n(ص) (شَطْأَهُ): شَطْءُ السُّنْبُلِ، تُنْبِتُ الحَبَّةُ عَشْرًا وثَمَانِيًا وَسَبْعًا، فَيَقْوى بَعْضُهُ بِبَعْضٍ فذلك قَوْلُهُ. ﴿فَآزَرَهُ﴾: قَوَّاهُ، وَلَوْ كَانَتْ وَاحِدةً لَمْ تَقُمْ على سَاقٍ، وَهُوَ مَثَلٌ ضَرَبَهُ اللهُ لِلنَّبِيِّ - ﷺ - إِذْ خَرَجَ وَحْدَهُ، ثُمَّ قَوَّاهُ بِأَصْحَابِهِ، كَمَا قَوى الحَبَّةَ بِمَا يَنْبُتُ مِنْهَا). قد أسلف قبله الكلام على شطئه وقرئ (شطأه) بفتح الطاء، قال مالك في قوله: ﴿لِيَغِيظَ بِهِمُ الْكُفَّارَ﴾: ليس لمن سبَّ الصحابة في الفيء نصيب، أي لمن يبغضهم، وأما ما شجر بينهم، فكل متأول.","vol":"23","page":246},{"text":"<span data-type='title' id=toc-2869>١ - [باب] قوله: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ [الفتح: ١]</span>\n٤٨٣٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ: أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسِيرُ فِي بَعْضِ أَسْفَارِهِ وَعُمَرُ بْنُ الْخَطَّابِ يَسِيرُ مَعَهُ لَيْلًا، فَسَأَلَهُ عُمَرُ بْنُ الْخَطَّابِ عَنْ شَيْءٍ، فَلَمْ يُجِبْهُ رَسُولُ اللهِ - ﷺ - ثُمَّ سَأَلَهُ، فَلَمْ يُجِبْهُ، ثُمَّ سَأَلَهُ، فُلَمْ يُجِبْهُ، فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: ثَكِلَتْ أُمُّ عُمَرَ، نَزَرْتَ رَسُولَ اللهِ - ﷺ - ثَلَاثَ مَرَّاتٍ، كُلَّ ذَلِكَ لَا يُجِيبُكَ. قَالَ عُمَرُ: فَحَرَّكْتُ بَعِيرِي، ثُمَّ تَقَدَّمْتُ أَمَامَ النَّاسِ، وَخَشِيتُ أَنْ يُنْزَلَ فِيَّ الْقُرْآنُ، فَمَا نَشِبْتُ أَنْ سَمِعْتُ صَارِخًا يَصْرُخُ بِي فَقُلْتُ: لَقَدْ خَشِيتُ أَنْ يَكُونَ نَزَلَ فِيَّ قُرْآنٌ. فَجِئْتُ رَسُولَ اللهِ - ﷺ - فَسَلَّمْتُ عَلَيْهِ فَقَالَ: «لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ سُورَةٌ لَهِيَ أَحَبُّ إِلَيَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ». ثُمَّ قَرَأَ ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾. [الفتح: ١]. [انظر: ٤١٧٧ - فتح: ٨/ ٥٨٢]\n\n٤٨٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ سَمِعْتُ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ [الفتح:١] قَالَ: الْحُدَيْبِيَةُ. [انظر: ٤١٧٢ - فتح: ٨/ ٥٨٣]\n\n٤٨٣٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُعَاوِيَةُ بْنُ قُرَّةَ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ قَالَ: قَرَأَ النَّبِيُّ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ سُورَةَ الْفَتْحِ فَرَجَّعَ فِيهَا. قَالَ مُعَاوِيَةُ: لَوْ شِئْتُ أَنْ أَحْكِيَ لَكُمْ قِرَاءَةَ النَّبِيِّ - ﷺ - لَفَعَلْتُ. [انظر: ٤٢٨١ - مسلم: ٧٩٤ - فتح: ٨/ ٥٨٣]\nذكر فيه حديث عَبْدِ اللهِ بْن مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ: أَنَّ رَسُولَ اللهِ - ﷺ - كانَ يَسِيرُ فِي بَعْضِ أَسْفَارِهِ وَعُمَرُ بْنُ الخَطَّابِ كان يَسِيرُ مَعَهُ لَيْلًا، فَسَأَلَهُ عُمَرُ عَنْ شَيْءٍ، فَلَمْ يُجِبْهُ رَسُولُ اللهِ - ﷺ -، ثُمَّ سأَلَهُ، فَلَمْ يُجِبْهُ رسول الله - ﷺ -، ثُمَّ سأَلَهُ، فُلَمْ يُجِبْهُ، فَقَالَ: ثكلتك أمك عُمَرَ، نَزَرْتَ رَسُولَ اللهِ - ﷺ - ثَلَاثَ مَرَّاتٍ، كُلَّ ذَلِكَ لَا يُجِيبُكَ. قَالَ عُمَرُ:","vol":"23","page":247},{"text":"فَحَرَّكْتُ بَعِيرِي، ثُمَّ تَقَدَّمْتُ أَمَامَ النَّاسِ، وَخَشِيتُ أَنْ يُنْزَلَ فِيّ قُرْآنُ، فَمَا نَشِبْتُ أَنْ سَمِعْتُ صَارِخًا يَصرُخُ بِي فَقُلْتُ: لَقَدْ خَشِيتُ أَنْ يَكُونَ نَزَلَ فِيَّ قُرْآنٌ. فَجِئْتُ رَسُولَ اللهِ - ﷺ - فَسَلَّمْتُ عَلَيْهِ فَقَالَ: \"أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ سُورَةٌ لَهِي أَحَبُّ إلى مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ\". ثُمَّ قَرَأَ ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾.\nالكلام عليه من وجوه- بعد أن تعلم أنه أخرجه في المغازي وفضائل القرآن (^١)، وأخرجه أيضًا الترمذي والنسائي (^٢):\nأحدها:\nقال الدارقطني: رواه عن مالك، عن زيد، عن أبيه، عن عمر متصلًا محمد بن خالد بن عثمة، وأبو نوح عبد الرحمن بن غزوان وإسحاق الحُنَيني، ويزيد بن أبي حكيم، ومحمد بن حرب المكي، وأما أصحاب \"الموطأ\" فرووه عن مالك مرسلًا (^٣).\nوقال القابسي: قوله: (قال عمر: فحركت بعيري) إلى آخره يبين أن أسلم عن عمر رواه، ولما رواه البزار، عن محمد بن المثنى، عن ابن عثمة بلفظ قال: سمعت عمريقول، ثم قال: وثنا الفضل بن سهل، ئنا ابن غزوان، ثنا مالك، عن زيد، عن أبيه، عن عمر فذكره. قال: وهذا الحديث لا نعلمه يروى عن عمر إلا من هذا الوجه، ولا نعلم حدث به عن زيد بن أسلم إلا مالكًا، ولا عن مالك إلا ابن عثمة وابن غزوان (^٤).\n_________\n(^١) سيأتي برقم (٥٠١٢) كتاب: فضائل القرآن، باب: فضل سورة الفتح.\n(^٢) \"سنن الترمذي\" (٣٢٦٢)، \"سنن النسائي الكبرى\" ٦/ ٤٦١ (١١٤٩٩).\n(^٣) \"علل الدارقطني\" ٢/ ١٤٦، وانظر: \"الموطأ\" ص ١٤٤.\n(^٤) \"مسند البزار\" ١/ ٣٨٨ - ٣٨٩ (٢٦٤، ٢٦٥).","vol":"23","page":248},{"text":"قلت: قد سلف عنه غيرهما، ورواه أحمد في \"مسنده\" عن (أبي نوح قراد بن نوح) (^١)، عن مالك، عن زيد، عن أبيه، عن عمر به (^٢).\nثانيها:\nهذا السفر كان ليلا كما سلف، وكان منصرفه - ﵇ - من الحديبية لا خلاف فيه كما سلف في موضعه، فإن البخاري ساقه أيضًا هناك (^٣).\nوالثكل: فقد الولد، يقال: ثكلت وأثكلت، كأنه دعا على نفسه بالموت؛ لسوء فعل أو قول توهم أنه وقع منه، ويجوز أن يكون ذلك مما جرى على لسانهم من غير قصد حقيقته.\nونزرت بنون مفتوحة، ثم زاي مخففة مفتوحة أيضًا، وقيل: مشددة، ثم راء ساكنة ومعنى التخفيف: ألححت عليه. قاله ابن فارس (^٤) والخطابي (^٥)، وقال مالك: راجعت. وقال ابن وهب: أكرهته (^٦)، أي: أتيته ما يكره من سؤالي، فأراد المبالغة. والنزر: القلة، ومنه: أكثر النزور هطلة الماء. قال أبو ذر: سألت من لقيت من العلماء أربعين سنة فما أجابوا إلا بالتخفيف، وكذا ذكره ثعلب وأهل اللغة (^٧). وبالتشديد ضبطه الأصيلي وكأنه على المبالغة، وقال الداودي: نزرت، قللت كلامه إذ سألته فيما لا يحب أن يجيب فيه.\n_________\n(^١) هكذا بالأصل، وإنما هو أبو نوح عبد الرحمن بن غزوان، المعروف بقُرَاد. انظر ترجمته في: \"تهذيب الكمال\" ١٧/ ٣٣٥ (٣٩٢٧).\n(^٢) \"مسند أحمد\" ١/ ٣١.\n(^٣) سلف برقم (٤١٧٧) كتاب: المغازي، باب: غزوة الحديبية.\n(^٤) \"مجمل اللغة\" ٣/ ٨٦٤ مادة: (نزر).\n(^٥) \"أعلام الحديث\" ٣/ ١٧٣٢.\n(^٦) \"التمهيد\" ٣/ ٢٦٩.\n(^٧) انظر: \"تهذيب اللغة\" ٤/ ٣٥٤٩، \"المحكم\" ٩/ ٢٤.","vol":"23","page":249},{"text":"وفيه: أن الجواب ليس لكل الكلام بل السكوت جواب لبعضه، ولعل عمر كرر السؤال لشيء أهمه، والشارع أعلم بما يسكت عنه ويجيب فيه، لكنه إنما سكت لاستغنائه بما أنزل عليه من الوحي.\nوقوله: (فما نشبت) هو بكسر الشين أي: لبثت.\nثالثها:\nقوله: (\"لهي أحب\") إلى آخره؛ بسبب ما بشرته من المغفرة والفتح وفاضل بين المنزلة التي أعطيها وبين ما طلعت عليه الشمس وليس بينهما في الحقيقة مفاضلة، نعم هو مثل قوله: ﴿أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقَامًا﴾ [مريم: ٧٣] و﴿أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا﴾ [الفرقان: ٢٤].\nوفي الحديث في وصف الحور: \"ولنصيفها خير من الدنيا\" (^١)، وقد يجاب أيضًا أنه إنما جاء على ما استقر في النفوس من قصد الدنيا، لكن الآخرة هي المقصودة حقيقة، وقال ابن بطال: معناه أن تكون هي أحبُّ إلي من كل شيء؛ لأن لا شيء إلا الدنيا والأخرى، فأخرج الخبر عن ذكر الشيء بذكر الدنيا، إذ لا شيء سواها إلا الآخرة (^٢).\nثم ساق البخاري حديث أَنسٍ - ﵁ -: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ [الفتح: ١]: قَالَ: الحُدَيْبِيَةُ. قد طوله هناك، وسلف الخلاف فيه، وعلى قول أنس أهل التفسير. وادعى الداودي أن الأكثر على أنه فتح مكة.\nثم ساق أيضًا حديث عبد الله بن مغفل -بالغين المعجمة- قَالَ: قَرَأَ النَّبِيُّ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ سُورَةَ الفَتْحِ فَرَجَّعَ فِيهَا. قَالَ مُعَاوِيَةُ لَوْ شِئْتُ أَنْ أَحْكِيَ لَكُمْ قِرَاءَةَ رسول الله - ﷺ - لَفَعَلْتُ.\n_________\n(^١) سلف برقم (٢٧٩٦) كتاب: الجهاد والسير، باب: الحور العين وصفتها من حديث أنس.\n(^٢) \"شرح ابن بطال\" ١٠/ ٢٥٠.","vol":"23","page":250},{"text":"معنى رجَّع: ردد القراءة، وقيل: تقارب ضروب الحركات في الصوت، وقد بينه في موضع آخر، وقيل: كان ترجيعه قال: آا آا آا (^١). زاد في \"الإكليل\": لولا أن يجتمع الناس لقرأتُ بذلك اللحن الذي قرأ به رسول الله - ﷺ - (^٢).\nوزعم بعضهم أن هذا إنما كان منه لأنه كان راكبًا فجعلت الناقة تحركه فحصل له الترجيع، وهو محمول على إشباع المد، وكان - ﵇ - حسن الصوت إذا قرأ مدَّ ووقف على الحروف، ويقال: ما بعث نبي إلا حسن الصوت، وقام الإجماع على استحباب تحسين الصوت بالقراءة وترتيلها كما نقله القاضي (^٣). قال أبو عبيد: والأحاديث الواردة في ذلك محمولة علي التحزين والتشويق (^٤).\nواختلف في القراءة بالألحان، فكرهها مالك والجمهور (^٥)؛ لخروجها عما جاء به القرآن من الخشوع والتفهم، وأباحها أبو حنيفة وجماعة من السلف للأحاديث؛ ولأن ذلك سبب للرقة وإثارة الخشية، وإقبال النفوس على استماعه (^٦). وقال الشافعي (^٧): أكره القراءة بالألحان، وقال في موضع آخر: لا أكرهها، فجمع أصحابه بينهما، فالأول: إذا شطط وأخرج الكلام عن موضعه بزيادة أو نقص، أو مد\n_________\n(^١) سيأتي برقم (٧٥٤٠) كتاب: التوحيد، باب: ذكر النبي - ﷺ - وروايته عن ربه.\n(^٢) رواه أبو عبيد في \"فضائل القرآن\" - ﷺ - ١٥٩.\n(^٣) \"إكمال المعلم بفوائد مسلم\" ٣/ ١٦١، وانظر: \"النهاية في غريب الحديث\" ٢/ ٢٠٢.\n(^٤) \"فضائل القرآن\" ص ١٦٤.\n(^٥) \"المدونة\" ٣/ ٣٧٩.\n(^٦) انظر: \"تبيين الحقائق شرح كنز الدقائق\" ١/ ٩١.\n(^٧) انظر: \"روضة الطالبين\" ١١/ ٢٢٧.","vol":"23","page":251},{"text":"غير ممدود، أو أدغم ما لا يجوز إدغامه ونحو ذلك، والثاني: إذا لم يكن فيها تغيير لموضع الكلام. قال مالك: ينبغي أن تنزه أذكار الله وقراءة القرآن العظيم عن التشبيه. بأحوال المجون والباطل، فإنها حق وجد وصدق، والغناء هزو ولهو ولعب.\nوصححه القرطبي؛ لأن كيفية القراءة قد بلغتنا متواترة عن كافة المشايخ إلى الشارع وليس فيها تطريب ولا تلحين مع كثرة المتعمقين والمتنطعين في مخارج الحروف، وفي المد والإدغام والإظهار وغير ذلك، وهذا قاطع، ولأن التطريب والترجيع يؤدي إلى الزيادة في القرآن أو النقص منه، وهما ممنوعان، والمؤدي إليهما ممنوع، وبيانه أن التطريب والتلحين من ضرورته المد في موضعه والنقص مراعاة للوزن، كما هو معلوم عند أهله، ولأنه أيضًا يؤدي إلى تشبيه القرآن بالشعر، وقد نزهه الله عنه كما قال ﴿وَمَا هُوَ بِقَوْلِ شَاعِرٍ﴾ [الحاقة: ٤١] (^١).\n_________\n(^١) \"المفهم\" ٢/ ٤٢١ - ٤٢٢.","vol":"23","page":252},{"text":"<span data-type='title' id=toc-2870>٢ - [باب] قوله: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ الآية [الفتح: ٢]</span>\n٤٨٣٦ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا زِيَادٌ أَنَّهُ سَمِعَ الْمُغِيرَةَ يَقُولُ: قَامَ النَّبِيُّ - ﷺ - حَتَّى تَوَرَّمَتْ قَدَمَاهُ، فَقِيلَ لَهُ: غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ!! قَالَ: «أَفَلَا أَكُونُ عَبْدًا شَكُورًا»؟ [انظر: ١١٣٠ - مسلم: ٢٨١٩ - فتح: ٨/ ٥٨٤]\n\n٤٨٣٧ - حَدَّثَنَا الْحَسَنُ بْنُ عَبْدِ الْعَزِيزِ، حَدَّثَنَا عَبْدُ اللهِ بْنُ يَحْيَى، أَخْبَرَنَا حَيْوَةُ، عَنْ أَبِي الأَسْوَدِ سَمِعَ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَقُومُ مِنَ اللَّيْلِ حَتَّى تَتَفَطَّرَ قَدَمَاهُ فَقَالَتْ عَائِشَةُ: لِمَ تَصْنَعُ هَذَا يَا رَسُولَ اللهِ وَقَدْ غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ؟ قَالَ: «أَفَلَا أُحِبُّ أَنْ أَكُونَ عَبْدًا شَكُورًا؟». فَلَمَّا كَثُرَ لَحْمُهُ صَلَّى جَالِسًا فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ، فَقَرَأَ ثُمَّ رَكَعَ. [انظر: ١١١٨ - مسلم: ٧٣١، ٢٨٢٠ - فتح: ٨/ ٥٨٤]\nذكر فيه حديث زياد -هو ابن علاقة- أَنَّهُ سَمِعَ المُغِيرَةَ بن شعبة يَقُولُ: قَامَ النَّبِيُّ - ﷺ - حتَّى تَوَرَّمَتْ قَدَمَاهُ فَقِيلَ لَهُ: قد غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ!! قَالَ: \"أَفلَا أَكونُ عَبْدًا شَكُورًا\"؟\nوحديث أبي الأسود -وهو محمد بن عبد الرحمن يتيم عروة- سَمِعَ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ أنه - ﵇ - كَانَ يَقُومُ مِنَ اللَّيْلِ حَتَّى تَتَفَطَّرَ قَدَمَاهُ، فَقَالَتْ عَائِشَةُ: لِمَ تَصْنَعُ هذا يَا رَسُولَ اللهِ .. الحديث، وقال: \"أَفلَا أَكُونُ عَبْدًا شَكُورًا؟ \". فَلَمَّا كَثُرَ لَحْمُهُ صَلَّى جَالِسًا، فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ، فَقَرَأَ ثُمَّ رَكَعَ.\nسلفا في قيام الليل، وتورمت نحو تتفطر في الباب، يقال: ورم يرم","vol":"23","page":253},{"text":"إذا ربا، وهو فعل يفعل، نادر، شاذ، وأنكر الداودي قوله: (فلما كثر لحمه صلى جالسًا)، وقال إنما في الحديث: فلما بدن (^١)، يعني: كبر، وهذا في رسم الخط يقع على أخذ اللحم وعلى الكبر، فرواه بعضهم على ما يحتمل من التأويل، ونقل غيره: لما كبر وسمن مثل ما هنا ومن صفاته أنه لما كبر سمن. وقال ابن الجوزي: لم يصفه أحد بالسمن أصلًا، ولقد مات وما شبع من خبز الخمير في يوم مرتين، وأحسب أن بعض الرواة روى قولها: (بدن) ظنه كثر لحمه، وأن قومًا ظنوا ذلك، وليس كذلك. فإن أبا عبيد قال: بدن الرجل يبدن: إذا أسن، فيحتمل أن يكون المعنى: لما ثقل عليه حمل لحمه وإن كان قليلًا طعن في السن (^٢).\nفائدة:\nصلاته - ﷺ - جالسًا كصلاته قائمًا -كما ثبت في \"صحيح مسلم\" من حديث عبد الله بن عمرو (^٣).\nوفي الحديث: الأخذ بالشدة في العبادة وإن أضر ذلك بدنه، وذلك له حلال مع جواز أخذه بالرخصة، ألا ترى إلى قوله: \"أفلا أكون عبدًا شكورًا\" نبه على ذلك المهلب (^٤).\nوفيه أيضًا أن لمطيق القيام أن يجلس، فإنه يجلس في بعض الركعة\n_________\n(^١) رواه مسلم برقم (٧٣٢/ ١١٧) كتاب: صلاة المسافرين وقصرها، باب: جواز النافلة قائمًا وقاعدًا، من حديث عائشة ﵂.\n(^٢) \"غريب الحديث\" ١/ ٩٦.\n(^٣) رواه مسلم برقم (٧٣٥) كتاب: صلاة المسافرين وقصرها، باب: جواز النافلة فائمًا وقاعدًا ..\n(^٤) انظر: \"شرح ابن بطال\" ٣/ ١٢١.","vol":"23","page":254},{"text":"ويقوم في بعضها، ومذهب ابن القاسم أن من ابتدأ قائمًا له الجلوس (^١)، وخالفه أشهب (^٢).\nوفي الآية المذكورة أقوال للمفسرين:\nمنها: أن المراد بذلك أمته، أو لو وقع ذلك لغفر.\nومنها: قول مجاهد: ما قبل الرسالة وما بعدها (^٣).\nومنها: قول الطبري: المتقدم: قوله يوم بدر: \"اللهم إن تهلك هذِه العصابة لا تعبد في الأرض أبدًا\" (^٤). فأوحي إليه: من أين تعلم ذلك، والمتأخر: رميه بالحصى يوم حنين وقال: \"لو لم أرمهم لم ينهزموا\". فنزلت: ﴿وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللهَ رَمَى﴾ [الأنفال: ١٧] (^٥).\n_________\n(^١) \"المدونة\" ١/ ٧٧.\n(^٢) \"النوادر والزيادات\" ١/ ٢٥٩.\n(^٣) ذكره الماوردي بنحوه في \"تفسيره\" ولم يسنده لأحد ٥/ ٣١٠.\n(^٤) رواه مسلم برقم (١٧٦٣) كتاب: الجهاد والسير، باب: الإمداد بالملائكة في غزوة بدر، وإباحة الغنائم.\n(^٥) انظر \"تفسير القرطبي\" ١٦/ ٢٦٣.","vol":"23","page":255},{"text":"<span data-type='title' id=toc-2871>٣ - [باب] قوله: ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا﴾ [الفتح: ٨]\n٤٨٣٨ </span>- حَدَّثَنَا عَبْدُ اللهِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنْ هِلَالِ بْنِ أَبِي هِلَالٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ - ﵄ - أَنَّ هَذِهِ الآيَةَ الَّتِي فِي الْقُرْآنِ ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٨)﴾ [الفتح: ٨] قَالَ: فِي التَّوْرَاةِ: يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَحِرْزًا لِلأُمِّيِّينَ، أَنْتَ عَبْدِي وَرَسُولِي سَمَّيْتُكَ الْمُتَوَكِّلَ لَيْسَ بِفَظٍّ وَلَا غَلِيظٍ وَلَا سَخَّابٍ بِالأَسْوَاقِ وَلَا يَدْفَعُ السَّيِّئَةَ بِالسَّيِّئَةِ وَلَكِنْ يَعْفُو وَيَصْفَحُ وَلَنْ يَقْبِضَهُ اللهُ حَتَّى يُقِيمَ بِهِ الْمِلَّةَ الْعَوْجَاءَ بِأَنْ يَقُولُوا: لَا إِلَهَ إِلاَّ اللهُ. فَيَفْتَحَ بِهَا أَعْيُنًا عُمْيًا وَآذَانًا صُمًّا وَقُلُوبًا غُلْفًا. [انظر: ٢١٢٥ - فتح: ٨/ ٥٨٥]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرِو بْنِ العاصي ﵄ أَنَّ هذِه الآيَةَ التِي فِي القُرْآنِ ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٨)﴾ [الفتح: ٨] قَالَ: فِي التَّوْرَاةِ: إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشَرًا ونذيرًا وَحِرْزًا لِلأُمِّيِّينَ، أَنْتَ عَبْدِي وَرَسُولِي سَمَّيْتُكَ المُتَوَكَلَ لَيْسَ بِفَظ وَلَا غَلِيظٍ وَلَا سَخَّاب بِالأَسْوَاقِ وَلَا يَدْفَعُ السَّيِّئَةَ بِالسَّيِّئَةِ ولكن يَعْفُو ويصفَحُ وَلَنْ يَقْبِضَهُ اللهُ حتَّى يُقِيمَ بِهِ المِلَّةَ العَوْجَاءَ بِأَنْ يَقُولُوا: لَا إله إِلَّا اللهُ. فَيَفْتَحَ به أَعْيُنًا عُمْيًا وَآذَانًا صُمًّا وَقُلُوبًا غُلْفًا.\nالشرح:\nالشاهد هو المبين؛ لأنه يبين الحكم، فسمي شاهدًا لمشاهدته المآل والحقيقة، فكأنه الناصر بما شاهد، ويشهد عليهم أيضًا بالتبليغ وبأعمالهم من طاعة ومعصية، وبين ما أرسل إليهم، وأصلها الإخبار","vol":"23","page":256},{"text":"بما شوهد. وعن قتادة: شاهدًا على أمته وعلى الأنبياء، ومبشرًا بالجنة لمن أطاعه (^١).\nونذيرًا أي: من النار، أصله الإنذار، وهو التحذير. والمتوكل: هو الذي يكل أمره إلى الله.\nفصل:\nهذا الحديث أخرجه هنا عن عبد الله، وهو ابن مسلم كما صرح به ابن السكن. وأخرجه في البيوع عن محمد بن سنان، وقال أبو مسعود: عبد الله الذي لم ينسبه، يقال: إنه ابن رجاء، وقال بعضهم: هو ابن صالح. والحديث عندهما عن الماجشون، ونقل ما أسلفنا عن ابن السكن الجيانيُّ وقال: إنه ضعيف. والذي عندي أنه عبد الله بن صالح كاتب الليث، على أن الحاكم قطع أن البخاري لم يخرج في \"صحيحه\" عنه شيئًا (^٢).\n_________\n(^١) رواه الطبري ١١/ ٣٣٧ (٣١٤٦٧).\n(^٢) \"تقييد المهمل\" ٣/ ٩٩٣ - ٩٩٤، هذا وقد ورد بهامش الأصل: ذكر المزي في \"التهذيب\" هذا المكان، وذكر الاختلاف في عبد الله هذا ثم قال: وأولى هذِه الأقوال بالصواب قول من قال: إنه كاتب الليث، ثم علله، والله أعلم.","vol":"23","page":257},{"text":"<span data-type='title' id=toc-2872>٤ - [باب] قوله: ﴿هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ﴾ [الفتح: ٤]\n٤٨٣٩ </span>- حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: بَيْنَمَا رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - يَقْرَأُ، وَفَرَسٌ لَهُ مَرْبُوطٌ فِي الدَّارِ، فَجَعَلَ يَنْفِرُ، فَخَرَجَ الرَّجُلُ فَنَظَرَ فَلَمْ يَرَ شَيْئًا، وَجَعَلَ يَنْفِرُ، فَلَمَّا أَصْبَحَ ذَكَرَ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَقَالَ: «تِلْكَ السَّكِينَةُ تَنَزَّلَتْ بِالْقُرْآنِ». [انظر: ٣٦١٤ - مسلم: ٧٩٥ - فتح: ٨/ ٥٨٦]\nذكر فيه حديث البَرَاءِ - ﵁ -: بَيْنَمَا رَجُلٌ مِنْ أَصْحَابِ رسول الله - ﷺ - يَقْرَأُ وله فَرَسٌ مَرْبُوطٌ فِي الدَّارِ، فَجَعَلَ يَنْفِرُ، فَخَرَجَ الرَّجُلُ فَنَظَرَ فَلَمْ يَرَ شيْئًا، وَجَعَلَ يَنْفِرُ، فَلَمَّا أَصْبَحَ ذَكَرَ ذَلِكَ لرسول الله - ﷺ - فَقَالَ: \"تِلْكَ السَّكِينَةُ تَنَزَّلَتْ بِالْقُرْآنِ\".\nويأتي في فضائل القرآن، في فضل سورة الكهف (^١)، وأخرجه أيضًا مسلم والترمذي والنسائي (^٢)، وهذا الرجل هو أسيد بن حضير -كما جاء في رواية أخرى- وأنها سورة الكهف (^٣).\nوفيه: أنها جسم، وعلقه البخاري من حديث أبي سعيد أيضًا، وأنه قرأ البقرة وفي آخره: فقال - ﵇ -: \"وتدري ما ذاك؟ تلك الملائكة دنت لصوتك، ولو قرأت لأصبحت ينظر الناس إليها\" وأسنده النسائي (^٤)، وزعم بعضهم تعدد الواقعة، ويحتمل أنه قرأهما كلتيهما، أو أن الراوي ذكر المهم وهو نزول الملائكة، وهي السكينة.\n_________\n(^١) سيأتي برقم (٥٠١١).\n(^٢) \"سنن الترمذي\" (٢٨٨٥)، \"السنن الكبرى\" للنسائي ٦/ ٤٦٢ - ٤٦٣ (١١٥٠٣).\n(^٣) سياتي برقم (٥٠١١).\n(^٤) سيأتي برقم (٥٠١٨) باب: نزول السكينة والملائكة عند قراءة القرآن، ووصله النسائي في \"الكبرى\" ٥/ ١٣ (٨٠١٦).","vol":"23","page":258},{"text":"<span data-type='title' id=toc-2873>٥ - [باب] قوله: ﴿لَقَدْ رَضِيَ اللهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ [الفتح: ٨]\n٤٨٤٠ </span>- حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ جَابِرٍ قَالَ: كُنَّا يَوْمَ الْحُدَيْبِيَةِ أَلْفًا وَأَرْبَعَمِائَةٍ. [انظر: ٣٥٧٦ - مسلم: ١٨٥٦ - فتح: ٨/ ٥٨٧]\n\n٤٨٤١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا شَبَابَةُ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ عُقْبَةَ بْنَ صُهْبَانَ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ الْمُزَنِيِّ: إِنِّي مِمَّنْ شَهِدَ الشَّجَرَةَ، نَهَى النَّبِيُّ - ﷺ - عَنِ الْخَذْفِ. [٥٤٧٩. ٦٢٢٠ - مسلم: ١٩٥٤ - فتح: ٨/ ٥٨٧]\n\n٤٨٤٢ - وَعَنْ عُقْبَةَ بْنِ صُهْبَانَ، قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ الْمُغَفَّلِ الْمُزَنِيِّ فِي الْبَوْلِ فِي الْمُغْتَسَلِ. فتح: ٨/ ٥٨٧]\n\n٤٨٤٣ - حَدَّثَنِي مُحَمَّدُ بْنُ الْوَلِيدِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ خَالِدٍ، عَنْ أَبِي قِلَابَةَ، عَنْ ثَابِتِ بْنِ الضَّحَّاكِ - ﵁وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ. [انظر: ١٣٦٣ - مسلم:١١٠ - فتح: ٨/ ٥٨٧]\n\n٤٨٤٤ - حَدَّثَنَا أَحْمَدُ بْنُ إِسْحَاقَ السُّلَمِيُّ، حَدَّثَنَا يَعْلَى، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ سِيَاهٍ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ: أَتَيْتُ أَبَا وَائِلٍ أَسْأَلُهُ فَقَالَ: كُنَّا بِصِفِّينَ فَقَالَ رَجُلٌ أَلَمْ تَرَ إِلَى الَّذِينَ يُدْعَوْنَ إِلَى كِتَابِ اللهِ. فَقَالَ عَلِيٌّ: نَعَمْ. فَقَالَ سَهْلُ بْنُ حُنَيْفٍ: اتَّهِمُوا أَنْفُسَكُمْ فَلَقَدْ رَأَيْتُنَا يَوْمَ الْحُدَيْبِيَةِ -يَعْنِي الصُّلْحَ الَّذِي كَانَ بَيْنَ النَّبِيِّ - ﷺ - وَالْمُشْرِكِينَ- وَلَوْ نَرَى قِتَالًا لَقَاتَلْنَا، فَجَاءَ عُمَرُ فَقَالَ: أَلَسْنَا عَلَى الْحَقِّ وَهُمْ عَلَى الْبَاطِلِ أَلَيْسَ قَتْلَانَا فِي الْجَنَّةِ وَقَتْلَاهُمْ فِي النَّارِ؟! قَالَ: «بَلَى». قَالَ: فَفِيمَ أُعْطِي الدَّنِيَّةَ فِي دِينِنَا، وَنَرْجِعُ وَلَمَّا يَحْكُمِ اللهُ بَيْنَنَا. فَقَالَ: «يَا ابْنَ الْخَطَّابِ إِنِّي رَسُولُ اللهِ وَلَنْ يُضَيِّعَنِي اللهُ أَبَدًا». فَرَجَعَ مُتَغَيِّظًا، فَلَمْ يَصْبِرْ حَتَّى جَاءَ أَبَا بَكْرٍ فَقَالَ: يَا أَبَا بَكْرٍ أَلَسْنَا عَلَى الْحَقِّ وَهُمْ عَلَى الْبَاطِلِ؟ قَالَ: يَا ابْنَ الْخَطَّابِ، إِنَّهُ رَسُولُ اللهِ - ﷺ - وَلَنْ","vol":"23","page":259},{"text":"يضَيِّعَهُ اللهُ أَبَدًا. فَنَزَلَتْ سُورَةُ الفَتْحِ. [انظر: ٣١٨١ - مسلم: ١٧٨٥ - فتح: ٨/ ٥٨٧].\nذكر فيه حديث جابر - ﵁ - كُنَّا يَوْمَ الحُدَيْبِيَةِ أَلْفًا وَأَرْبَعَمِائَةٍ. وقد سلف، وقيل: وخمسمائة، وقيل: وثلاثمائة كما سلف هناك أيضًا.\nثم ذكر عن عُقْبَةَ بْنِ صُهْبَانَ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ، أي: بالغين المعجمة، المُزَنِيِّ: فيمن شَهِدَ الشَّجَرَةَ، نَهَى النَّبِيُّ - ﷺ - عَنِ الخَذْفِ.\nوَعَنْ عُقْبَةَ بْنِ صُهْبَانَ، قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مُغَفَّلٍ المُزَنِيِّ: فِي البَوْلِ فِي المُغْتَسَلِ يأخذ منه الوسواس.\nأما حديث نهيه عن الخذف فسيأتي في الأدب أيضًا. قال الليث: الخذف: رميك حصاة أو نواة تأخذها بين سبابتيك أو بين إبهامك والسبابة، وعبارة ابن فارس: خذفت الحصاة إذا رميتها بين إصبيعك (^١).\nوأما حديث نهيه عن البول في مستحمه، ثم يتوضأ فيه، فإن عامة الوسواس منه، قال الترمذي: حديث غريب (^٢)، واستدركه الحاكم، وقال: صحيح على شرط الشيخين، وذكر له شاهدًا (^٣)، وأعله عبد الحق كما بين ابن القطان وهمه فيه (^٤).\nقلت: وفي سنده أشعث بن عبد الله الحداني، وثقه النسائي وغيره (^٥)، وأورده العقيلي في \"الضعفاء\"، وقال: وفي حديثه وهَم، ثم ذكر له هذا الحديث (^٦).\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٨١.\n(^٢) الترمذي برقم (٢١).\n(^٣) \"المستدرك\" ١/ ١٦٧.\n(^٤) \"بيان الوهم والإيهام\" ٢/ ٥٧١ (٥٨٢).\n(^٥) انظر: \"تهذيب الكمال\" ٣/ ٢٧٣.\n(^٦) \"الضعفاء\" ١/ ٢٩.","vol":"23","page":260},{"text":"وقد روي موقوفًا، وادعى بعض الحفاظ أنه أصح وكره جماعات من الصحابة فمن بعدهم البول في المغتسل، منهم ابن مسعود، حتى قآل عمران (^١): من بال في مغتسله لم يطهر، وعن ليث بن أبي سليم، عن عطاء، عن عائشة ﵂ قالت: ما طهر الله رجلًا يبول في مغتسله (^٢)، ورخص فيه ابن سيرين وغيره.\nوروى ابن ماجه، عن علي بن محمد الطنافسي قال: إنما هذا في الحفيرة، وأما اليوم فمغتسلاتهم بجص وصاروج -يعني: النورة، وأخلاطها- والمقير، فإذا بال وأرسل عليها الماء فلا بأس (^٣). وكذا قال الخطابي عن مغتسل يكون جددًا صلبًا، ولم يكن له مسلك ينفذ فيه البول (^٤)، ويروى عن عطاء: إذا كان يسيل فلا بأس (^٥). وعن ابن المبارك: وقد وسع في البول فيه إذا جرى فيه الماء. وقال به أحمد في رواية واختيرت (^٦).\nوروى الثورى، عمن سمع أنس بن مالك يقول: إنما كره مخافة اللمم (^٧)، وعن أفلح بن حميد قال: رأيت القاسم بن محمد يبول في مغتسله، وأغرب ابن التين فقال: قوله في البول يريد نهيه - ﵇ - عن البول في الماء الدائم الذي يغتسل فيه.\n_________\n(^١) في الأصل تُشبه أن تكون (عمر إن) والمثبت من مصادر التخريج.\n(^٢) انطر هذِه الآثار في \"مصنف عبد الرزاق\" ١/ ٢٥٥ - ٢٥٦، \"مصنف ابن أبي شيبة\"\n(^٣) ابن ماجه برقم (٣٠٤).\n(^٤) \"معالم السنن\" ١/ ٢٠.\n(^٥) \"مصنف ابن أبي شيبة\" ١/ ١٠٥ (١١٩٤).\n(^٦) \"المغني\" ١/ ٥٦.\n(^٧) \"مصنف عبد الرزاق\" ١/ ٢٥٥ (٩٧٩).","vol":"23","page":261},{"text":"وذكر عن ثَابِتِ بْنِ الضَّحَّاكِ - ﵁وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ. وهذا سلف هناك أيضًا.\nثم ذكر حديث ابن أَبِي ثَابِتٍ قَالَ: أَتَيْتُ أَبَا وَائِلٍ أَسْأَلُهُ فَقَالَ: كُنَّا بِصفِّينَ، فَقَالَ رَجُلٌ: أَلَمْ تَرَ إِلَى الذِينَ يَدعونَ إِلَى كِتَابِ اللهِ. فَقَالَ عَلِيٌّ: نَعَمْ. فَقَالَ سَهْلُ بْنُ حُنَيْفٍ: اْتَّهِمُوا رأيكم.\nفذكره في المغازي والجزية والاعتصام (^١)، وأخرجه مسلم والنسائي (^٢).\nو(يَدْعون) -بفتح أوله- كذا الرواية. وكأن هذا الرجل لم يرد التلاوة.\nوقول سهل: (اتهموا رأيكم). يريد: أن الإنسان قد يرى رأيا، والصواب غيره، والمعنى: لا تعلموا بآرائكم يعني: مضي الناس إلى الصلح بين علي ومعاوية، وذلك لأن سهلًا ظهر له من أصحاب علي كراهة التحكيم.\nقوله: (فلم يصبر حتى جاء أبا بكر). قال الداودي: وليس بمحفوظ، إنما كلَّم أبا بكر ثم كلَّم النبي - ﷺ -.\n_________\n(^١) سلف برقم (٤١٨٩) في المغازي، وسيأتي برقم (٧٣٠٨) في الاعتصام.\n(^٢) \"السنن الكبرى\" ٦/ ٤٦٣ (١١٥٠٤).","vol":"23","page":262},{"text":"<span data-type='title' id=toc-2874>(٤٩) ومن سُورَة الحُجُرَاتِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿لَا تُقَدِّمُوا﴾: لَا تَفْتَاتُوا على رَسُولِ اللهِ - ﷺ - حَتَّى يَقْضيَ اللهُ عَلَى لِسَانِهِ. ﴿امْتَحَنَ﴾: أَخْلَصَ. ﴿تَنَابَزُوا﴾: يُدْعَى بِالْكُفْرِ بَعْدَ الإِسْلَامِ. ﴿يَلِتْكُمْ﴾: يَنْقُصْكُمْ، أَلَتْنَا نَقَصْنَا\n(ص) (وقال مجاهد: لا تفتاتوا على رسول الله - ﷺ - حتى يقضي الله على لسانه) هذِه السورة مدنية، ونزلت بعد المجادلة، وقبل التحريم كما قاله السخاوي (^١) والحجرات بضم الجيم وفتحها، ويجوز إسكانها ولم يقرأ به كما قاله الزجاج.\nوهذا الأثر رواه ابن المنذر من حديث ابن جريح (^٢). وقال ابن عباس: لا تقولوا خلاف الكتاب والسنة (^٣). وقال الضحاك: لا تقضوا الله ورسوله من شرائع دينكم (^٤). وقراءة العامة بضم التاء وكسر الدال، وقرأ يعقوب بفتحها من التقدم، والأول من التقديم، ولا يؤخذ من هذا امتناع تعجيل الزكاة على الوجوب؛ لثبوته بالنص، ولا يحسن تأويله على الخصوصية بالقياس على سد الحاجة. وقال الحسن: ذبح قوم قبل صلاة يوم النحر فأمرهم أن يعيدوا، ونزلت\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٩.\n(^٢) رواه ابن المنذر كما في \"الدر المنثور\" ٦/ ٨٦، ورواه أيضًا البيهقي في \"الشعب\" ٢/ ١٩٥ (١٥١٦) من طريق ابن أبي نجيح، عن مجاهد.\n(^٣) رواه الطبري في \"التفسير\" ١١/ ٣٧٧ (٣١٦٥٧)، وأبو نعيم في \"الحلية\" ١٠/ ٣٩٨.\n(^٤) رواه الطبري بنحوه في \"التفسير\" ١١/ ٣٧٨ (٣١٦٦٢)، والبغوي في \"تفسيره\" ٧/ ٣٣٤ بلفظ: يعني في القتال وشرائع الدين لا تقضوا أمرًا دون الله ورسوله.","vol":"23","page":263},{"text":"هذِه الآية (^١) وذكر قول البخاري بعدُ: أنها نزلت في أبي بكر وعمر لما تماريا حتى ارتفعت أصواتهما.\n(ص) (﴿امْتَحَنَ﴾: أَخْلَصَ) أي: امتحن قلوبكم فوجدها خالصة، يقال: امتحنت الذهب والفضة: خلصتهما. وقيل: اختبر.\n(ص) (﴿تَنَابَزُوا﴾): يُدْعَى بِالْكُفْرِ بَعْدَ الإِسْلَامِ) قلت: وكذلك إذا تداعوا بالألقاب.\n(ص) (﴿يَلِتْكُمْ﴾: يَنْقُصْكُمْ) أي: من أعمالكم شيئًا. (ألتناهم): نقصناهم، وقرأه أبو عمرو بالألف والباقون بحذفها من لات يليت ليتًا (^٢).\n_________\n(^١) انظر: \"تفسير الطبري\" ١١/ ٣٧٨.\n(^٢) انظر: \"الحجة\" للفارسي ٦/ ٢١٠، \"الكشف\" ٢/ ٢٨٤.","vol":"23","page":264},{"text":"<span data-type='title' id=toc-2875>[باب] قوله: ﴿لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾ الآيَةَ</span>\n﴿تَشْعُرُونَ﴾: تَعْلَمُونَ، وَمِنْهُ الشَّاعِرُ.\n\n٤٨٤٥ - حَدَّثَنَا يَسَرَةُ بْنُ صَفْوَانَ بْنِ جَمِيلٍ اللَّخْمِيُّ، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: كَادَ الْخَيِّرَانِ أَنْ يَهْلِكَا -أَبَا بَكْرٍ وَعُمَرَ﵄ - رَفَعَا أَصْوَاتَهُمَا عِنْدَ النَّبِيِّ - ﷺ - حِينَ قَدِمَ عَلَيْهِ رَكْبُ بَنِي تَمِيمٍ، فَأَشَارَ أَحَدُهُمَا بِالأَقْرَعِ بْنِ حَابِسٍ أَخِي بَنِي مُجَاشِعٍ، وَأَشَارَ الآخَرُ بِرَجُلٍ آخَرَ -قَالَ نَافِعٌ: لَا أَحْفَظُ اسْمَهُ- فَقَالَ أَبُو بَكْرٍ لِعُمَرَ: مَا أَرَدْتَ إِلاَّ خِلَافِي. قَالَ: مَا أَرَدْتُ خِلَافَكَ. فَارْتَفَعَتْ أَصْوَاتُهُمَا فِي ذَلِكَ، فَأَنْزَلَ اللهُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ﴾ الآيَةَ. قَالَ ابْنُ الزُّبَيْرِ فَمَا كَانَ عُمَرُ يُسْمِعُ رَسُولَ اللهِ - ﷺ - بَعْدَ هَذِهِ الآيَةِ حَتَّى يَسْتَفْهِمَهُ. وَلَمْ يَذْكُرْ ذَلِكَ عَنْ أَبِيهِ، يَعْنِي: أَبَا بَكْرٍ.\n\n٤٨٤٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَزْهَرُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ عَوْنٍ قَالَ: أَنْبَأَنِي مُوسَى بْنُ أَنَس، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - افْتَقَدَ ثَابِتَ بْنَ قَيْسٍ فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ أَنَا أَعْلَمُ لَكَ عِلْمَهُ. فَأَتَاهُ فَوَجَدَهُ جَالِسًا فِي بَيْتِهِ مُنَكِّسًا رَأْسَهُ فَقَالَ لَهُ: مَا شَأْنُكَ؟ فَقَالَ: شَرٌّ. كَانَ يَرْفَعُ صَوْتَهُ فَوْقَ صَوْتِ النَّبِيِّ - ﷺ - فَقَدْ حَبِطَ عَمَلُهُ، وَهْوَ مِنْ أَهْلِ النَّارِ. فَأَتَى الرَّجُلُ النَّبِيَّ - ﷺ - فَأَخْبَرَهُ أَنَّهُ قَالَ كَذَا وَكَذَا. فَقَالَ مُوسَى: فَرَجَعَ إِلَيْهِ الْمَرَّةَ الآخِرَةَ بِبِشَارَةٍ عَظِيمَةٍ فَقَالَ: «اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ؛ وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّةِ».\nثم ساق فيه حديثين:\nأحدهما:\nحديث نَافِعِ بْنِ عُمَرَ، عَنِ ابن أَبِي مُلَيْكَةَ قَالَ: كَادَ الخَيِّرَانِ أَنْ يَهْلِكَا: أبو بكر وعمرُ، رَفَعَا أَصْوَاتَهُمَا عِنْدَ رسول الله - ﷺ - حِينَ قَدِمَ","vol":"23","page":265},{"text":"عَلَيْهِ رَكْبُ بَنِي تَمِيمٍ، فَأَشَارَ أَحَدُهُمَا بِالأَقْرَعِ بْنِ حَابِسٍ أَخِي بَنِي مُجَاشِع، وَأَشَارَ الآخَرُ بِرَجُل آخَرَ -قَالَ نَافِعٌ: لَا أَحْفَظُ اسْمَهُ- فَقَالَ أَبُو بَكْرٍ لِعُمَرَ: مَا أَرَدْتَ إِلَّا خِلَافِي. قَالَ: مَا أَرَدْتُ خِلَافَكَ، فَارْتَفَعَتْ أَصْوَاتُهُمَا فِي ذَلِكَ، فَأَنْزَلَ اللهُ ﴿أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾ الآيَةَ. قَالَ ابن الزُّبَيْرِ: فَمَا كَانَ عُمَرُ يُسْمِعُ رَسُولَ اللهِ - ﷺ - بَعْدَ هذِه الآيَةِ حَتَّى يَسْتَفْهِمَهُ. وَلَمْ يَذْكُرْ ذَلِكَ عَنْ أَبِيهِ، يَعْنِي: أَبَا بَكْرٍ.\nالكلام عليه من وجوه، وقد أخرجه في المغازي والاعتصام (^١)، وأخرجه الترمذي والنسائي (^٢):\nأحدها:\nقوله آخرًا: (قال ابن الزبير) يعلمك أن ابن أبي مليكة يرويه عنه، وبه ظهر اتصاله، فإنه لم يسمعهما -أعني: الخيرين- لصغر سنه عنه. وفي رواية أخرى -ذكرها بعد- من طريق ابن جريج: أخبرني ابن أبي مليكة أن عبد الله بن الزبير أخبرهم، فذكره (^٣).\nثانيها:\n(الخيران): بالخاء المعجمة، وتجوز بالمهملة (^٤) أيضًا. و(يهلكا) قد أسلفناه بإثبات أن.\n_________\n(^١) سلف في المغازي برقم (٤٣٦٧)، باب: وفد بني تميم، وسيأتي في الاعتصام برقم (٧٣٠٢)، باب: ما يكره من التعمق والتنازع في العلم.\n(^٢) الترمذي (٣٢٦٦)، والنسائي ٨/ ٢٢٦.\n(^٣) سيأتي قريبًا برقم (٤٨٤٧).\n(^٤) قلت: نقل العيني ذلك عن المصنف ثم قال معقبًا: أراد (الحبر) بفتح الحاء المهملة وسكون الباء الموحدة وهو العالم. \"عمدة القاري\" ١٦/ ٢٧.","vol":"23","page":266},{"text":"وقال ابن التين: وقع بغير نون، ونصبه بتقدير أن، قال: وهي ثابتة عند أبي ذر.\nوقوله: (ولم يذكر ذلك عن أبيه -يعني: أبا بكر) فيه أن الجد للأم يسمى أبًا؛ قال تعالى: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ [النساء:٢٢] والجد للأم داخل في ذلك. وأغرب بعض الشراح فقال: يحتمل أنه أراد أبا بكر عبد الله بن الزبير بن العوام، أو أبا بكر عبد الله بن عبد الله بن أبي مليكة، فإن أبا مليكة له ذكر في الصحابة (^١) عند أبي عمر وأبي نعيم، وقال أبو عمر: فيه نظر (^٢).\nثالثها:\nالرجل الآخر هو القعقاع، وهو الذي أشار به الصديق -كما صرح به بعد في الرواية الأخرى، فقال أبو بكر: أمر القعقاع، وقال عمر: بل أمر الأقرع بن حابس. وهو: ابن معبد بن زرارة بن عديس بن زيد بن عبد الله بن دارم بن مالك بن حنظلة بن زيد مناة بن تميم. وقال الكلبي في \"جامعه\" \"أنساب العرب\": كان يقال له لسخائه: تيار الفرات. قال ابن التين: وكان أرق من الأقرع؛ فلهذا أشار به الصديق.\nرابعها:\nجاء في رواية أنه لما نزلت الآية قال أبو بكر: والله لا أكلمك\n_________\n(^١) قلت: عقب على ذلك الحافظ قائلًا: وهذا بعيد عن الصواب، بل قرينة ذكر عمر ترشد إلى أن مراده أبو بكر الصديق. ثم ساق روايات دالة على ذلك، انظر: \"الفتح\" ٨/ ٥٩١ - ٥٩٢.\n(^٢) \"الاستيعاب\" ٤/ ٣٢٤ - ٣٢٥ (٣٢١٦) وأبو مليكة هو زهير بن عبد الله بن جدعان القرشي، ولم يذكره أبو نعيم في \"معرفة الصحابة\" إنما ذكر اثنين: أبو مليكة الذماري، وأبو مليكة الكندي. انظر: \"معرفة الصحابة\" ٦/ ٣٠٢١.","vol":"23","page":267},{"text":"يا رسول الله إلا كأخي السرار (^١)، فكان بعد لا يبين كلامه له حتى يستفهمه.\nولا شك أن رفع الصوت عليه فوق صوته حرام لهذِه الآية، وما ثبت في \"الصحيح\" أن عمر استأذن على رسول الله - ﷺ - وعنده نساء من قريش يكلمنه عالية أصواتهن (^٢)، فيحتمل أن يكون قبل النهي، أو أن يكون علو الصوت بالهيئة الاجتماعية لا بانفراد كل منهن. ومعنى قوله: ﴿وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ﴾ لا تخاطبوه: يا محمد، يا أحمد، ولكن يا نبي الله، يا رسول الله؛ تكريمًا له وتوقيرًا، وقيل: ﴿له﴾، أي: عليه. ﴿كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ﴾ الكاف كاف التشبيه في محل النصب، أي: لا تجهروا له جهرًا مثل جهر بعضكم لبعض.\nوفيه دلالة أنهم لم ينهوا عن الجهر مطلقًا حتى لا يشرع لهم أن يكلموه إلا بالهمس والمخافتة، وإنما نهوا عن جهر مخصوص مقيد بصفة، وكره بعضهم رفع الصوت عند قبره، وبعضهم رفع الصوت في مجالس العلماء؛ تشريفًا لهم، إذ هم ورثة الأنبياء.\nالحديث الثاني:\nحديث ابن عَوْنٍ أَنْبَأَنِي مُوسَى بْنُ أَنَسٍ، عَنْ أَنَسِ أنه - ﵇ - افْتَقَدَ ثَابِتَ ابْنَ قَيْسٍ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَنَا أَعْلَمُ لَكَ عِلْمَهُ. فَأَتَاهُ فَوَجَدَهُ جَالِسًا فِي بَيْتِهِ مُنَكِّسًا رَأْسَهُ فَقَالَ لَهُ: مَا شَانُكَ؟ فَقَالَ: شَرٌّ. كَانَ يَرْفَعُ صَوْتَهُ فَوْقَ صَوْتِ رسول الله - ﷺ - فَقَدْ حَبِطَ عَمَلُهُ، وَهْوَ مِنْ أَهْلِ النَّارِ.\n_________\n(^١) رواها البيهقي في \"الشعب\" ٢/ ١٩٧ (١٥٢١)، والحاكم في \"المستدرك\" ٢/ ٤٦٢، وستأتي في البخاري (٧٣٠٢)، بلفظ مقارب.\n(^٢) سلف برقم (٣٢٩٤) كتاب: بدء الوحي، باب: صفة إبليس وجنوده، ورواه مسلم (٢٣٩٦) كتاب: فضائل الصحابة، باب: من فضائل عمر - ﵁ -.","vol":"23","page":268},{"text":"فَأَتَى الرَّجُلُ رسول الله - ﷺ - فَأَخْبَرَهُ أَنَّهُ قَالَ: كَذَا وَكَذَا. فَقَالَ مُوسَى: فَرَجَعَ إِلَيْهِ المَرَّةَ الآخِرَةَ بِبِشَارَةٍ عَظِيمَةٍ فَقَالَ: \"اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وإنك مِنْ أَهْلِ الجَنَّةِ\".\nالكلام عليه من وجوه:\nأحدها:\nكذا هو عند البخاري عن علي بن عبد الله، ثنا أزهر بن سعد، أنا ابن عون. وكذا أخرجه في المغازي (^١)، وأخرجه مسلم والنسائي من حديث حماد بن سلمة وجعفر بن سليمان وسليمان بن المغيرة، عن ثابت، عن أنس - ﵁ - (^٢). ورواه أبو نعيم، عن سليمان بن أحمد، عن عبد الله بن أحمد، عن يحيي بن معين، عن أزهر بن سعد، أنا ابن عون، عن ثمامة بن أنس، ثم قال: لا أدري من الواهم؟ وعند مسلم: فكنا نراه -يعني: ثابتًا- يمشي بين أظهرنا رجلًا من أهل الجنة (^٣).\nثانيها:\nجاء في غير هذا الموضع: نهانا الله أن نرفع أصواتنا وأنا جهير الصوت، ونهينا عن الخيلاء وأنا أحب الجمال، ونهينا عن الحسد، وما أحب أن يفوتني (^٤) أحد بشسع نعلي، فقال له - ﵇ -: \"أما ترضى\n_________\n(^١) سلف برقم (٣٦١٣) كتاب: المناقب، باب: علامات النبوة.\n(^٢) مسلم (١١٩) كتاب: الإيمان، باب: مخافة المؤمن أن يحبط عمله، والنسائي في \"الكبرى\" ٥/ ٦٣ - ٦٤ (٨٢٢٧)، ٦/ ٤٦٥ (١١٥١٣) من طريق سليمان بن المغيرة، عن ثابت، عن أنس.\n(^٣) مسلم (١١٩/ ١٨٨).\n(^٤) كذا في الأصل، وعلم فوقها: كذا، وكتب بهامشها: لعله: يفوقني.","vol":"23","page":269},{"text":"أن تعيش حميدًا وتموت شهيدًا وتدخل الجنة؟ \" فقتل فيمن خرجوا إلى مسيلمة (^١)، فكان هو على الأنصار، وخالد بن الوليد على الجيش كله (^٢).\nثالثها:\nالبشارة -بكسر الباء- إذا أطلقت تكون للخير بخلاف النذارة. وفقهه سلف في الحديث قبله.\nرابعها:\nجاء في مسلم: أنه لما نزلت هذِه الآية جلس ثابت بن قيس في بيته فقال: أنا من أهل النار، واحتبس عن رسول - ﷺ -، فسأل رسول الله - ﷺ - سعد بن معاذ وساق الحديث، وينبغي أن تعلم أن هذِه الآية نزلت في بني تميم في المحرم سنة تسع، وقتل سعد في الخندق سنة خمس. قلنا كل ذلك.\n_________\n(^١) رواه الطبراني ٢/ ٦٧ (١٣١٣)، والحاكم في \"المستدرك\" ٣/ ٢٣٤، وابن حبان ١١/ ٢٥١ - ١٢٦ (٧١٦٧) كلهم من طريق محمد بن ثابت الأنصاري.\n(^٢) رواه البيقهي في \"السنن\" ٨/ ٣٣٤ من حديث عروة بن الزبير.","vol":"23","page":270},{"text":"<span data-type='title' id=toc-2876>[باب] قوله: ﴿إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ﴾ الآية</span>\n٤٨٤٧ - حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا حَجَّاجٌ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ أَخْبَرَهُمْ أَنَّهُ قَدِمَ رَكْبٌ مِنْ بَنِي تَمِيمٍ عَلَى النَّبِيِّ - ﷺ - فَقَالَ أَبُو بَكْرٍ: أَمِّرِ الْقَعْقَاعَ بْنَ مَعْبَدٍ. وَقَالَ عُمَرُ: بَلْ أَمِّرِ الأَقْرَعَ بْنَ حَابِسٍ. فَقَالَ أَبُو بَكْرٍ: مَا أَرَدْتَ إِلَى -أَوْ: إِلاَّ- خِلَافِي. فَقَالَ عُمَرُ: مَا أَرَدْتُ خِلَافَكَ. فَتَمَارَيَا حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمَا، فَنَزَلَ فِي ذَلِكَ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَىِ اللهِ وَرَسُولِهِ﴾ حَتَّى اْنْقَضَتِ الآيَةُ. [انظر: ٤٣٦٧ - فتح: ٨/ ٥٩٢].\nذكر فيه حديث ابن أبى مليكة السالف.","vol":"23","page":271},{"text":"<span data-type='title' id=toc-2877>(٥٠) ومن سورة ق</span>\n﴿رَجْعٌ بَعِيدٌ﴾: رَدٌّ. ﴿فُرُوجٍ﴾: فُتُوقٍ، وَاحِدُهَا: فَرْجٌ، وَرِيدٌ فِي حَلْقِهِ، الحَبْلُ: حَبْلُ العَاتِقِ. وَقَالَ مُجَاهِدٌ: ﴿مَا تَنْقُصُ الْأَرْضُ﴾: مِنْ عِظَامِهِمْ. ﴿تَبْصِرَةً﴾: بَصِيَرةً ﴿وَحَبَّ الْحَصِيدِ﴾: الحِنْطَةُ. ﴿بَاسِقَاتٍ﴾: الطِّوَالُ ﴿أَفَعَيِينَا﴾: أَفَأَعْيَا عَلَيْنَا. ﴿وَقَالَ قَرِينُهُ﴾: الشَّيْطَانُ الذِي قُيّضَ لَهُ. ﴿فَنَقَّبُوا﴾: ضَرَبُوا. ﴿أَوْ أَلْقَى السَّمْعَ﴾: لَا يُحَدِّثُ نَفْسَهُ بِغَيْرِهِ حِينَ أَنْشَأَكُمْ وَأَنْشَأَ خَلْقَكُمْ. ﴿رَقِيبٌ عَتِيدٌ﴾: رَصدٌ. ﴿سَائِقٌ وَشَهِيدٌ﴾: المَلَكَانِ كَاتِبٌ وَشَهِيدٌ. ﴿شَهِيدٌ﴾: شَاهِدٌ بِالْقَلْبِ. ﴿لُغُوبٌ﴾: النَّصَبُ. وَقَالَ غَيْرُهُ: ﴿نَضِيدٌ﴾: الكُفُرى مَا دَامَ فِي أَكْمَامِهِ، وَمَعْنَاهُ: مَنْضُودٌ بَعْضُهُ عَلَى بَعْضٍ، فَإِذَا خَرَجَ مِنْ أَكْمَامِهِ فَلَيْسَ بِنَضِيدٍ. فِي أَدْبَارِ النُّجُومِ وَأَدْبَارِ السُّجُودِ، كَانَ عَاصِمٌ يَفْتَحُ التِي فِي ق وَيَكْسِرُ التِي فِي الطُّورِ، وَيُكْسَرَانِ جَمِيعًا وَيُنْصَبَانِ. وَقَالَ ابن عَبَّاسٍ: يَوْمَ الخُرُوجِ يَخْرُجُونَ مِنَ القُبُورِ.\nهي مكية، قال الكلبي: إلا قوله: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ﴾ الآية. وقال ابن النقيب: إلا قوله: ﴿وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ﴾ إلى قوله: ﴿لُغُوبٌ﴾ (^١).\nوهو قسم، وقيل: جبل من زبرجدة خضراء محيط بالعالم، وخضرة\n_________\n(^١) ذكر عن ابن عباس وقتادة انظر \"النكت والعيون\" ٥/ ٣٣٩، \"زاد المسير\" ٨/ ٣.","vol":"23","page":272},{"text":"السماء منه، ليس من الخلق على خلقه شيء، والجبال تنبت منه، فإذا أراد زلزلة أوحى إلى الملك الذي عنده أن يحرك عرقًا من الجبل فتتحرك الأرض الذي يريد، وهو أول جبل خلق، وبعده أبو قبيس، ومن دون ق مسيرة سنة، جبل يقال له: الحجاب، وما بينهما ظلمة، وفيه تغرب الشمس قال تعالى: ﴿حَتَّى تَوَارَتْ بِالْحِجَابِ﴾ يعني: الجبل، وهو من وراء الحجاب، وله وجه كوجه الإنسان، وقلب كقلوب الملائكة في الخشية (^١).\nقال السخاوي: ونزلت بعد المرسلات وقبل البلد (^٢).\n(ص) (﴿رَجْعٌ بَعِيدٌ﴾: رَدٌّ) أي: إلى الحياة بعد الموت.\n(ص) (﴿فُرُوجٍ﴾: فُتُوقٍ، وَاحِدُهَا: فَرْجٌ) قلت: قال الكسائي: ليس فيها تفاوت ولا اختلاف.\n(ص) (وريداه فِي حبله، الحَبْلُ حَبْلُ العَاتِقِ) قلت: حبل الوريد، المراد به: عرق الوريد، وهو عرق الحلق.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿مَا تَنْقُصُ الْأَرْضُ﴾: مِنْ عِظَامِهِمْ) إلى قوله: ﴿لُغُوبٌ﴾ أسنده ابن المنذر من طريق ابن جريج، عنه (^٣).\n_________\n(^١) قال الحافظ ابن كثير في \"تفسيره\" ١٣/ ١٨٠: وقد روي عن بعض السلف أنهم قالوا: ﴿ق﴾: جبل محيط بجميع الأرض، يقال له: جبل قاف. وكأن هذا -والله أعلم-: من خرافات بني إسرائيل التي أخذها عنهم بعض الناس، لما رأى من جواز الرواية عنهم فيما لا يصدق ولا يكذب.\nوعندي أن هذا وأمثاله وأشباهه من اختلاق بعض زنادقتهم، يُلبسون به على الناس أمر دينهم .. اهـ.\n(^٢) \"جمال القراء وكمال الإقراء\" ص ٧.\n(^٣) انظر: \"تفسير مجاهد\" ٢/ ٦٠٩ - ٦١٣ من طريق ابن أبي نجيح.","vol":"23","page":273},{"text":"وادعى ابن التين أنه وقع: (من أعظامهم) وأن صوابه: (من عظامهم). وكذا هو عند أبي ذر؛ لأن فعلا -بفتح الفاء وسكون العين- لا يجمع على أفعال إلا خمسة أحرف نوادر، وقيل: من أجسامهم.\n(ص) (﴿تَبْصِرَةً﴾: بَصِيرَةً) أي: جعلنا ذلك تبصرة.\n(ص) (﴿وَحَبَّ الْحَصِيدِ﴾: الحِنْطَةُ) أي: والشعير وسائر الحبوب التي تحصد، وهذِه الإضافة من باب: مسجد الجامع، وحبل الوريد، وربيع الأول، وحق اليقين ونحوها.\n(ص) (﴿بَاسِقَاتٍ﴾: الطِّوَالُ) قلت: وقيل: في استقامة. (ص) (﴿أَفَعَيِينَا﴾: أفعيا عَلَيْنَا) أي: يعجزنا عنه وتعذر علينا. (ص) (﴿رَقِيبٌ عَتِيدٌ﴾: رَصَدٌ) أي: حافظ حاضر وهو بمعنى المعد، من قوله: أعتدنا، والعرب تعاقب بين الياء والدال؛ لقرب مخرجيهما.\n(ص) (﴿سَائِقٌ وَشَهِيدٌ﴾: المَلَكَانِ كَاتِبٌ وَشَهِيدٌ) أي: يشهد عليها بما عملت ويكتب، وقيل: سائق يسوقها إلى المحشر، وقيل: السائق من الملائكة، وقيل: شيطانها الذي يكون معها؛ والشاهد من أنفسهم: الأيدي، والأرجل وقيل: العمل. والصواب أنهما جميعًا من الملائكة والأنبياء.\n(ص) (﴿وَقَالَ قَرِينُهُ﴾: الشَّيْطَانُ الذِي قُيِّضَ لَهُ) قلت: وقال قتادة: الملك الموكل به (^١)، وبه جزم الثعلبي.\n﴿وَقَالَ قَرِينُهُ هَذَا مَا لَدَيَّ عَتِيدٌ (٢٣)﴾: محضر.\n_________\n(^١) رواه الطبري في \"التفسير\" ١١/ ٤٢١ (٣١٨٩٢).","vol":"23","page":274},{"text":"(ص) (﴿فَنَقَّبُوا﴾: ضَرَبُوا) هو قول مجاهد (^١)، وهو ظاهر إيراد البخاري، وقال ابن عباس: أثروا (^٢). وقرئ: (نقبوا) مخففًا، وكسرها مشددًا.\n(ص) (﴿أَوْ أَلْقَى السَّمْعَ﴾: لَا يُحَدِّثُ نَفْسَهُ بِغَيْرِهِ) قلت: وقيل: استمع القرآن، تقول العرب: ألق سمعك. أي: استمع.\n(ص) (﴿لُغُوبٌ﴾: النَّصَبُ) أي: والإعياء والتعب، نزلت في اليهود (^٣).\n(ص) (﴿شَهِيدٌ﴾: شَاهِدٌ بِالْقَلْبِ) أي: خاصة، وقال قتادة: وهو شاهد على ما يقرأ ويسمع في كتاب الله من نعت نبيه وذكره (^٤).\n(ص) (وقال غيره): أي، غير مجاهد: (﴿نَّضِيدٌ﴾: الكفرى -أي: بفتح الفاء وضمها- مادام في أكمامه، ومعناه: منضود بعضه على بعض، فإذا خرج من أكمامه فليس بنضيد). قلت: قال مسروق: ونخل الجنة نضيد من أصلها إلى فرعها، وثمرها منضد أمثال القلال والدلاء، كلما قطعت منه نبتت مكانها أخرى، وأنهارها تجري في غير أخدود (^٥).\n(ص) (﴿وَإِدْبَارَ النُّجُومِ﴾ و﴿وَأَدْبَارَ السُّجُودِ﴾ كَانَ عَاصِمٌ يَفْتَحُ التِي فِي ق وَيَكْسِرُ التِي فِي الطُّورِ، وَيُكْسَرَانِ جَمِيعًا ويفتحان) قلت: وافق عاصمًا أبو عمرو بن العلاء وابن عامر والكسائي، وخالفه نافع وابن كثير وحمزة فكسروها (^٦).\n_________\n(^١) انظر: \"تفسير مجاهد\" ٢/ ٦١٢.\n(^٢) رواه عنه الطبري في \"التفسير\" ١١/ ٤٣٢ (٣١٩٤٣).\n(^٣) \"أسباب نزول القرآن\" الواحدي ص ٤١٤.\n(^٤) رواه عنه الطبري في \"التفسير\" ١١/ ٤٣٣ - ٤٣٤ (٣١٩٥٥، ٣١٩٥٦).\n(^٥) رواه الطبري في \"التفسير\" ١/ ٢٠٥ - ٢٠٦ (٥٠٩).\n(^٦) انظر: \"الحجة للقراء السبعة\" ٦/ ٢١٣.","vol":"23","page":275},{"text":"وقال الداودي: من قرأ ﴿وَإِدْبَارَ النُّجُومِ﴾ بالكسر يقول: عند قفل النجوم ومن قرأ بالفتح يقول: ذهابها.\nفائدة:\n﴿سَبِّحْ بِحَمْدِ رَبِّكَ﴾ فقيل: النوافل أدبار المكتوبات. وقيل: الفرائض، ﴿قَبْلَ طُلُوعِ الشَّمْسِ﴾ يعني: الصبح، ﴿وَقَبْلَ الْغُرُوبِ﴾ يعني: العصر. وقيل: والظهر، وقيل: وركعتين قبل المغرب.\n﴿وَمِنَ اللَّيْلِ فَسَبِّحْهُ﴾ يعني: صلاة العشائين، وقيل: صلاة الليل، ﴿وَأَدْبَارَ السُّجُودِ﴾ الركعتان بعد صلاة المغرب، ﴿وَإِدْبَارَ النُّجُومِ﴾ الركعتان بعد الفجر، وفيه حديث مرفوع عن ابن عباس (^١).\n(ص) (قَالَ ابن عَبَّاسٍ: يَوْمَ الخُرُوج يَخْرُجُونَ مِنَ القُبُورِ) هذا أخرجه ابن المنذر من حديث عطاء عنه (^٢).\n_________\n(^١) رواه الترمذي (٣٢٧٥)، والحاكم في \"المستدرك\" ١/ ٣٢٠. وقال الترمذي: هذا حديث غريب لا نعرفه مرفوعًا إلا من هذا الوجه.\n(^٢) رواه ابن المنذر كما في \"الدر المنثور\" ٦/ ١٣٢.","vol":"23","page":276},{"text":"<span data-type='title' id=toc-2878>١ - [باب] قوله: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ [ق: ٣٠]</span>\n٤٨٤٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا حَرَمِيٌّ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «يُلْقَى فِي النَّارِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ؟ حَتَّى يَضَعَ قَدَمَهُ فَتَقُولُ: قَطِ قَطِ». [٦٦٦١، ٧٣٨٤ - مسلم: ٢٨٤٨ - فتح: ٨/ ٥٩٤]\n\n٤٨٤٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْقَطَّانُ، حَدَّثَنَا أَبُو سُفْيَانَ الْحِمْيَرِيُّ سَعِيدُ بْنُ يَحْيَى بْنِ مَهْدِيٍّ، حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ رَفَعَهُ -وَأَكْثَرُ مَا كَانَ يُوقِفُهُ أَبُو سُفْيَانَ- «يُقَالُ لِجَهَنَّمَ: هَلِ امْتَلأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيد؟ فَيَضَعُ الرَّبُّ ﵎ قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطِ قَطِ». [٤٨٥٠، ٧٤٤٩ - مسلم: ٢٨٤٦ - فتح: ٨/ ٥٩٥].\n\n٤٨٥٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ، فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَا لِي لَا يَدْخُلُنِي إِلاَّ ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ؟! قَالَ اللهُ ﵎ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي. وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابٌ أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي. وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِئُ حَتَّى يَضَعَ رِجْلَهُ فَتَقُولُ: قَطٍ قَطٍ قَطٍ. فَهُنَالِكَ تَمْتَلِئُ وَيُزْوَى بَعْضُهَا إِلَى بَعْضٍ، وَلَا يَظْلِمُ اللهُ -﷿- مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ -﷿- يُنْشِئُ لَهَا خَلْقًا». [انظر: ٤٨٤٩ - مسلم: ٢٨٤٦ - فتح: ٨/ ٥٩٥]\nذكر فيه أحاديث:\nأحدها:\nحديث أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يُلْقَى فِي النَّارِ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ. حَتَّى يَضَعَ قَدَمَهُ فيها، فَتَقُولُ: قَطِ قَطِ\".","vol":"23","page":277},{"text":"ويأتي في التوحيد، وأخرجه الترمذي والنسائي (^١).\nثانيها:\nحديث عوف -هو الأعرابي- عن محمد -هو ابن سيرين- عَنْ أَبِي هُرَيْرَةَ - ﵁ - وَأَكْثَرُ مَا كَانَ يُوقِفُهُ أَبُو سُفْيَانَ (^٢) يعني: شيخ شيخه سعيد بن يحيى الحذاء \"يُقَالُ لِجَهَنَّمَ: هَلِ امْتَلأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ عليها قَدَمَهُ، فَتَقُولُ: قَطِ قَطِ\".\nثالثها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رسول الله - ﷺ -: \"تَحَاجَّتِ الجَنَّةُ وَالنَّارُ، فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الجَنَّةُ: مَا لِي لَا يَدْخُلُنِي إِلاَّ ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ؟! قَالَ اللهُ -﷿- لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي. وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابٌ أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي. وَلكُلِّ وَاحِدَةٍ منهما مِلْؤُهَا؛ فَأَمَّا النَّارُ فَلَا تَمْتَلِئُ حتَّى يَضَعَ رِجْلَهُ فَتَقُولُ: قَطٍ. فَهُنَالِكَ تَمْتَلِئُ وَيُزْوى بَعْضُهَا إلى بَعْضٍ، وَلَا يَظْلِمُ اللهُ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الجَنَّةُ فَإِنَّ اللهَ يُنْشِئُ لَهَا خَلْقًا\".\nالشرح:\nالكلام على ذلك من وجوه:\nأحدها:\n(قط) فيها ثلاث روايات: فتح القاف وسكون الطاء، وفتح القاف مع كسر الطاء من غير تنوين وبه، هذِه ثلاث مع فتح القاف، ورابعة\n_________\n(^١) الترمذي (٣٢٧٢)، والنسائي في \"الكبرى\" ٤/ ٤٠٩ (٧٧١٩).\n(^٢) وقع في هامش الأصل: أبو سفيان الحميدي هو سعيد بن يحيى فاعلمه.","vol":"23","page":278},{"text":"بكسرها وسكون الطاء، ومدلول (قط): حسب، وقيل: إن قط صوت جهنم، وقيل: مثل قوله: امتلأ الحوض [وقال:] (^١) قطني. أي: مثل ليس يتكلم حقيقة، وهذا السؤال من الله فيه معنى التوبيخ لمن دخلها وإلا فهو عالم بذلك وجعل الله لها عقوبة، وقولها: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ تغيظًا على العصاة.\nثانيها:\nهذا من الأحاديث المشكل ظاهرها وللعلماء فيها مسالك:\nأحدها: أبعدها: إنكارها جملة وتكذيبها، وهذا إفراط وطعن في الثقات. وأقربها: قبولها وإمرارها على ما جاءت من غير خوض فيها هو مذهب السلف، ومنهم من روى بعضها وأنكر أن يتحدث ببعضها وهو مالك روى حديث النزول وأوله، وأنكر أن يتحدث باهتزاز العرش لموت سعد بن معاذ كما سلف (^٢)، ومنهم من تأولها تأويلًا يكاد أن يفضي فيه إلى القول بالتشبيه كقول ابن قتيبة في حديث الصور (^٣) (^٤): لله صورة لا كالصور (^٥)، تعالى الله عن ذلك ومذهب الخلف التأويل،\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) انظر: \"المنتقى\" ١/ ٣٥٧.\n(^٣) انظر: \"تأويل مختلف الحديث\" ص ٣١٧ - ٣٢٢.\n(^٤) قال أبو محمد ابن قتيبة بعد شرحه للحديث: والذي عندي -والله تعالى أعلم- أن الصورة ليست بأعجب من اليدين، والأصابع، والعين، وإنما وقع الألف لتلك، لمجيئها في القرآن، ووقعت الوحشة من هذِه لأنها لم تأت في القرآن، ونحن نؤمن بالجميع، ولا نقول في شيء منه بكيفية ولا حد. اهـ. \"تأويل مختلف الحديث\" ص ٣٢٢.\n(^٥) هذِه الجملة من كتاب \"مشكل الحديث وبيانه\" لابن فورك ص ٦٧ في رده على ابن قتيبة.","vol":"23","page":279},{"text":"واعلم قبل ذلك أنه لا يجوز أن تظن بالقدم هنا الجارحة، تعالى الله عن ذلك قال تعالى: ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾ فإذا ملأها بغيرهم، ففيه مخالفة خبره، ولا يقع فيتعين ما ذكرناه وقد أول أن المراد به الموضع، وعليه مشى ابن حبان في \"صحيحه\" حيث قال: هذا من الأخبار التي أطلقت بتمثيل المجاورة. وذلك أن يوم القيامة يلقى في النار من الأمم والأمكنة التي عصي الله عليها، فلا تزال تستزيد حتى يضع الرب تعالى موضعًا من الكفار والأمكنة في النار فتهدأ، لأن العرب تطلق في لغتها اسم القَدَم على الموضع، قال تعالى: ﴿لَهُمْ قَدَمَ صِدْقٍ﴾ يريد موضع صدق (^١)، وكذا قال الحسن البصري أن القدم قوم يعذبهم الله من شرار خلقه إلى النار.\nوقال الإسماعيلي: الروايتان جميعًا ليس فيها من الذي يضع قدمه فيها، ونقول: إن شك من شك في الرواية فهو على توهمه أن القدم لا تكون إلا رجلًا والرجل قدم، وقال مجاهد: قول النار: ﴿هَلْ مِنْ مَزِيدٍ﴾ أي: قد امتلأت وانتهيت بلا موضع فيَّ لمزيد (^٢)، وقيل: إنما تقول تغيظًا.\nقال الإسماعيلي: هذا وجه من وجوه التأويل محتمل في اللغة فيكون خروج الحديث على ذلك أنها قد تزاد، وهي عند نفسها لا موضع فيها للمزيد، وقال: وأما القدم فقد تكون لما قدم من شيء كما سمي ما خبط من الورق خبطًا، ثم ذكر الآية السالفة ﴿أَنَّ لَهُمْ قَدَمَ صِدْقٍ﴾ والمعنى ما قدموا من حسن، قال: فعلى هذا من لم يقدم\n_________\n(^١) \"صحيح ابن حبان\" ١/ ٥٠٢.\n(^٢) \"تفسير مجاهد\" ٢/ ٦١٢، ولفظه فيه: هل من مسلك.","vol":"23","page":280},{"text":"إلا كفرًا ومعاصي على العناد والجحود، فذلك قدمه [و] (^١) قدمه ذلك هو ما قدمه للعذاب والعقاب الحالَّين به، والمعاندون من الكفار هم قدم العذاب في النار، وكذا قال ابن التين: لم يبين من المواضع قدمه في هذا الحديث، ومن ذلك في حديث أبي سفيان: الرب سبحانه، إلا أنه لم يرفع الحديث مرة ورفعه أخرى، قال: وأكثر ما كان يوقفه أبو سفيان، كذا وقع يوقفه رباعيًا من أوقف يوقف، والمشهور في اللغة وقفت الدابة وغيرها، قال ابن فارس يقال: للذي يأتي الشيء ثم ينزع عنه قد أوقف (^٢). فيحتمل أن يكون أوقفه ثم لم يرفعه فيصح على هذا، وأكثر ما كان يوقفه.\nوالحاصل أن الثابت إما صريح الإضافة من غير رفع، وإما رفع من غير تصريح بها.\nقلت: وأما رواية (رجله) على ما ورد في بعض النسخ كما سلف فإما أن يدعى أنها من تحريف بعض الرواة، أو تأول بالجماعة كقولهم: رجل من جراد، أي: جماعة، كما نبه عليه ابن الجوزي، ويكون مثل قول من قال: القدم جماعة. وضعفها ابن فورك حيث قال: روي من وجه غير ثابت \"حتى يضع رجله فيها فيزوي\" (^٣) وليس بجيد منه وكذا قال بعده: أنه غير ثابت عند أهل النقل، وزعم بعضهم أنه أراد بالقدم هنا قدم بعض خلقه، فأضيف إليه كما يقال: ضرب\n_________\n(^١) زيادة على الأصل كي يستقيم المعنى.\n(^٢) \"مجمل اللغة\" ٢/ ٩٣٤.\n(^٣) قال العيني في \"عمدة القاري\" ١٦/ ٣٣:- قوله \"حتى يضع رجله\" لم يبين فيه الواضع من هو؟ وقد بينه في رواية مسلم حيث قال: \"حتى يضع الله رجله\" والأحاديث يفسر بعضها بعضًا.","vol":"23","page":281},{"text":"الأمير اللص، وقيل: يحلف الله ذلك اليوم، وقال بعضهم: أراده الجبار المتجبر من الخلق؛ لأن ذلك من الأوصاف المشتركة دون الخاصة لله، قال تعالى: ﴿كُلُّ جَبَّارٍ عَنِيدٍ﴾ فإذا كان كذلك احتمل أن يكون أراد بالجبار جنس الجناية وأن جهنم لم تمتلئ إلا بهم، وقال بعضهم: الجبار هنا إبليس؛ لأنه أول من تكبر على الله، والتكبر على الله والتجبر بمعنى، وجهنم تمتلئ به وبشيعته ولا ينكر وصفهم بالجوارح، والأعضاء (^١).\nوحكى الداودي أنهم من يخرج بشفاعته - ﵇ - من النار، وقيل: (إنه مثل يراد به إثبات معنى لاحظ الظاهر الاسم فيه من طريق الحقيقة) (^٢) وإنما أريد بوضع الرجل عليها نوع من الزجر لها كما يقول القائل: لشيء يريد محوه وإبطاله دخلته تحت رجلي، وضعته تحت قدمي ولما خطب - ﵇ - عام الفتح قال: \"ألا إن كل دم ومأثرة في الجاهلية تحت قدمي هاتين إلا سقاية الحاج وسدانة البيت\" (^٣) يريد محو تلك المآثر وأكثر ما تضرب العرب من أمثالها بأسماء الأعضاء لا تريد أعيانها كقولهم لمن ندم في شيء: سقط في يده، وكقولهم: رغم أنفه (^٤) (^٥).\n_________\n(^١) \"مشكل الحديث وبيانه\" ص ١٣٤ - ١٣٨، بتصرف.\n(^٢) كذا بالأصل.\n(^٣) رواه مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ - من حديث جابر بن عبد الله، وأبو داود (٤٥٨٨) من حديث عبد الله بن عمرو، وابن ماجه (٢٦٢٨) من حديث عبد الله بن عمر.\n(^٤) ورد بهامش الأصل حاشية: وزلت به قدمه إذا أخطأ.\n(^٥) قال الشيخ العثيمين في \"شرح العقيدة الواسطية\" ص ٤١٥. بعدما ذكر أقوال الأشاعرة وأهل التحريف: فهؤلاء المحرفون فروا من شيء ووقعوا في شر منه؛ فروا من تنزيه الله عن القدم والرجل، ولكنهم وقعوا في السفه ومجانبة الحكمة في أفعال الله -﷿-. =","vol":"23","page":282},{"text":"ثالثها:\nمحاجَّة الجنة والنار تحتمل أن تكون بلسان الحال أو المقال ولا مانع من أن الله يجعل لهما لسانا تميزان وتدركان به -كما سلف- يتحاجان، ولا يلزم من هذا التمييز دوامه فيهما.\n(وسقطهم) بفتح القاف: ضعفاؤهم المحقرون منهم، يريد شواذ الناس وعامتهم من أهل الإيمان الذين لا يقبلون السنة فتدخل عليهم الفتثة فهم ثابتو الإيمان صحيحو العقائد وهم أكثر أهل الجنة، وأما العارفون والعلماء العاملون والصلحاء المتعبدون فهم قليلون، وهم أصحاب الدرجات العُلى.\nوقوله: (\"وأما الجنة فإن الله ينشئ لها خلقًا\") هو دال -كما قال النووي- لمذهب أهل السنة من أن الثواب ليس متوقفًا على الأعمال، فإن هؤلاء يخلقون حينئذ، ويعطون في الجنة ما يعطون بغير عمل، ومثله الأطفال والمجانين الذين لم يعملوا طاعة وكلهم في الجنة بفضله، وفيه دلالة على سعة الجنة فقد جاء في الصحيح أن للواحد فيها مثل الدنيا وعشرة أمثالها (^١)، ثم يبقى فيها شيء يخلق، فينشئهم الله لها (^٢)، ويروى أن الله لما خلقها قال لها: امتدي، فهي تتسع دائمًا أسرع من النبل إذا خرج من القوس.\n_________\n= والحاصل أنه يجب علينا أن نؤمن بأن لله تعالى قدمًا، وإن شئنا؛ قلنا: رجلا؛ على سبيل الحقيقة؛ مع عدم المماثلة ولا نكيف الرجل؛ لأن النبي - ﷺ -. أخبرنا بأن لله تعالى رجلًا أو قدمًا، ولم يخبرنا كيف هذِه الرجل أو القدم وقد قال الله تعالى: ﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللهِ مَا لَا تَعْلَمُونَ (٣٣)﴾ [الأعراف: ٣٣] اهـ.\n(^١) سيأتي برقم (٦٥٧١)، كتاب: الرقاق، باب: صفة الجنة والنار.\n(^٢) \"مسلم بشرح النووي\" ١٧/ ١٨٣ - ١٨٤.","vol":"23","page":283},{"text":"<span data-type='title' id=toc-2879>٢ - [باب] قوله: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾ [ق: ٣٩]</span>\n٤٨٥١ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، عَنْ جَرِيرٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ قَالَ: كُنَّا جُلُوسًا لَيْلَةً مَعَ النَّبِيِّ - ﷺ - فَنَظَرَ إِلَى الْقَمَرِ لَيْلَةَ أَرْبَعَ عَشْرَةَ فَقَالَ: «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا، لَا تُضَامُونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا». ثُمَّ قَرَأَ ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ﴾ [ق: ٣٩]. [انظر: ٥٥٤ - مسلم: ٦٣٣ - فتح: ٨/ ٥٩٧]\n\n٤٨٥٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا وَرْقَاءُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، قَالَ ابْنُ عَبَّاسٍ: أَمَرَهُ أَنْ يُسَبِّحَ فِي أَدْبَارِ الصَّلَوَاتِ كُلِّهَا، يَعْنِي قَوْلَهُ: ﴿وَأَدْبَارَ السُّجُودِ﴾. [ق: ٤٠]. [فتح: ٨/ ٥٩٧]\nذكر فيه حديث جرير في الرؤية وقد سلف في الصلاة، وأثر مجاهد قال: ابن عباس: أمره أن يسبح في أدبار الصلوات كلها يعني: قوله: ﴿وَأَدْبَارَ السُّجُودِ﴾ وقد سلف قريبًا.","vol":"23","page":284},{"text":"<span data-type='title' id=toc-2880>(٥١) ومن سورة وَالذَّارِيَاتِ</span>\nقَالَ عَلِيٌّ - ﵇ -: الرِّيَاحُ. وَقَالَ غَيْرُهُ: تَذْرُوهُ: تُفَرِّقُهُ. ﴿وَفِي أَنْفُسِكُمْ﴾: تَأْكُلُ وَتَشْرَبُ فِي مَدْخَلٍ وَاحِدٍ وَيَخْرُجُ مِنْ مَوْضِعَيْنِ. ﴿فَرَاغَ﴾: فَرَجَعَ ﴿فَصَكَّتْ﴾: فَجَمَعَتْ أَصَابِعَهَا فَضَرَبَتْ جَبْهَتَهَا. وَالرَّمِيمُ: نَبَاتُ الأَرْضِ إِذَا يَبِسَ وَدِيسَ. ﴿لَمُوسِعُونَ﴾ أَيْ: لَذُو سَعَةٍ، وَكَذَلِكَ ﴿عَلَى الْمُوسِعِ قَدَرُهُ﴾ يَعْنِي: القَوِيَّ ﴿زَوْجَيْنِ﴾: الذَّكَرَ وَالأُنْثَى، وَاخْتِلَافُ الأَلْوَانِ حُلْوٌ وَحَامِضٌ فَهُمَا زَوْجَانِ. ﴿فَفِرُّوا إِلَى اللهِ﴾: مِنَ اللهِ إِلَيْهِ. ﴿إِلَّا لِيَعْبُدُونِ﴾: مَا خَلَقْتُ أَهْلَ السَّعَادَةِ مِنْ أَهْلِ الفَرِيقَيْنِ إِلَّا لِيُوَحِّدُونِ. وَقَالَ بَعْضُهُمْ: خَلَقَهُمْ لِيَفْعَلُوا، فَفَعَلَ بَعْضٌ وَتَرَكَ بَعْضٌ، وَلَيْسَ فِيهِ حُجَّةٌ لأَهْلِ القَدَرِ، وَالذَّنُوبُ الدَّلْوُ العَظِيمُ. وَقَالَ مُجَاهِدٌ: ﴿صَرّةٍ﴾: صَيْحَةٍ ﴿ذَنُوبًا﴾: سَبِيلًا. العَقِيمُ التِي لَا تَلِدُ. وَقَالَ ابن عَبَّاسٍ: وَالْحُبُكُ اْسْتِوَاؤُهَا وَحُسْنُهَا. ﴿فِي غَمْرَةٍ﴾: فِي ضَلَالَتِهِمْ يَتَمَادَوْنَ. وَقَالَ غَيْرُهُ: تَوَاصَوْا: تَوَاطَئُوا. وَقَالَ ﴿مُّسَوَّمَةً﴾: مُعَلَّمَةً مِنَ السِّيمَا.\nهي مكية، ونزلت بعد الأحقاف وقبل الغاشية، كما قاله السخاوي (^١).\n_________\n(^١) \"جمال القراء وكمال القراء\" ص ٨.","vol":"23","page":285},{"text":"(ص) (قَالَ عَلِيٌّ هي: الرِّيَاحُ) رواه ابن أبي حاتم (^١)، والحاكم وقال: صحيح الإسناد (^٢)، ورواه جويبر عن الضحاك عنه مطولًا.\n(ص) (وَقَالَ غَيْرُهُ: تَذْرُوهُ: تُفَرِّقُهُ) قلت: يقال: ذرت الريح التراب، وأذرت.\n(ص) (﴿وَفِي أَنْفُسِكُمْ﴾: تَأْكُلُ وَتَشْرَبُ فِي مَدْخَلٍ وَاحِدٍ وَيَخْرُجُ مِنْ مَوْضِعَيْنِ) هو قول المسيب بن شريك (^٣)، وقيل به التطوير.\n(ص) (﴿فَرَاغَ﴾: فَرَجَعَ) أي: وعدل ومال.\n(ص) (﴿فَصَكَّتْ﴾: جَمَعَتْ أَصَابِعَهَا فَضَرَبَتْ جَبْهَتَهَا) أي: كعادة النساء: إذا أنكرت شيئًا أو تعجبن منه.\n(ص) (وَالرَّمِيمُ: نَبَاتُ الأَرْضِ إِذَا يَبِسَ وَدِيسَ) أي: وطئ بالأقدام القوائم حتى يتفتت، كقولك: طريق مدوس، ومنه دياس الزرع، وقيل: الرميم: الشيء البالي، ومنه ﴿وَهِيَ رَمِيمٌ﴾.\n(ص) (﴿لَمُوسِعُونَ﴾ أَيْ: لَذُو سَعَةٍ، وَكَذَلِكَ ﴿عَلَى الْمُوسِعِ قَدَرُهُ﴾ قلت: فهو راجع إلى القدرة كما قال ابن عباس: قادرون، وعنه: لموسعون الرزق على خلقنا (^٤).\n(ص) (﴿زَوْجَيْنِ﴾: الذَكَرَ وَالأُنْثَى، وَاخْتِلَافُ الأَلْوَانِ حُلْوٌ وَحَامِضٌ فَهُمَا زَوْجَانِ) قلت: وكذا السعادة والشقاوة والجن والإنس، والليل والنهار، والسماء والأرض، والشمس والقمر، والبر والبحر، والسهل\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ١٣٣.\n(^٢) \"المستدرك\" ٢/ ٤٦٦ - ٤٦٧.\n(^٣) رواه الطبري بنحوه عن عبد الله بن الزبير ١١/ ٤٦٠.\n(^٤) ذكره عنه البغوي في \"التفسير\" ٧/ ٣٧٩.","vol":"23","page":286},{"text":"والجبل، والشتاء والصيف، فقوله: ﴿خَلَقْنَا زَوْجَيْنِ﴾ أي: صنفين ونوعين مختلفين.\n(ص) (﴿إِلَّا لِيَعْبُدُونِ﴾: مَا خَلَقْتُ أَهْلَ السَّعَادَةِ مِنْ أَهْلِ الفَرِيقَيْنِ إِلَّا لِيُوَحِّدُونِ) أي: فجعله خصوصًا للمؤمنين، وبه صرح ابن قتيبة (^١) -أي خلقنا، فالخلق يوم المعاذير في الذر ويوم الميثاق، وذاك للعبودية فعاتب وأعد فمن عبده جازاه ومن عاند عذبه. وقيل: إلا ليقروا بالعبادة طوعًا وكرهًا، قال تعالى: ﴿وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا﴾ وقيل: إلا ليعرفون.\nثم قال البخاري: (وَقَالَ بَعْضُهُمْ: خَلَقَهُمْ لِيَفْعَلُوا، فَفَعَلَ بَعْضٌ وَتَرَكَ بَعْضٌ، يعني بقدر، قال: وَلَيْسَ فِيهِ حُجَّةٌ لأَهْلِ القَدَرِ).\n(ص) (وَالذَّنُوبُ: الدَّلْوُ العظيمة) قال مجاهد: ذنوبا: سجلًّا (^٢) هذا أخرجه عبد بن حميد، عن روحٍ، عن شبل، عن ابن أبي نجيح، عنه (^٣). وقال سعيد بن جبير: سجلّا، وقال قتادة: عذابًا، وقال الحسن: دولة (^٤)، وقال الكسائي: حقًّا.\nووصف الذنوب بالعظيم هو ما عبر به الشافعي في \"مختصره\" (^٥) ولا يكون ذنوبًا حتى يكون ملآنًا، وقيل: فيها ماء قريب من الثلث.\n_________\n(^١) \"مشكل القرآن وغريبه\" ٢/ ١٤١.\n(^٢) فوق هذِه الكلمة في الأصل علامة: (حـ)، وفي هامشها: (سبيلا) وعليها نفس العلامة.\n(^٣) رواه الطبري في \"التفسير\" ١١/ ٤٧٧ (٣٢٢٧٥) من طريق ورقاء وعيسى عن ابن أبي نجيح عنه.\n(^٤) روى أثر سعيد بن جبير وقتادة والحسن الطبري في \"التفسير\" ١١/ ٤٧٧ - ٤٧٨.\n(^٥) \"مختصر المزني\" ص ٣٣.","vol":"23","page":287},{"text":"(ص) (﴿فِي غَمْرَةٍ﴾: فِي ضلالة وفي نسخة: ضلالتهم يَتَمَادَوْنَ) قلت: وقيل: في شبهة وفي غفلة، وقيل: في غلبة الجهل غافلون.\n(ص) (وَقَالَ ابن عَبَّاسٍ: وَالْحُبُكُ اسْتِوَاؤُهَا وَحُسْنُهَا) هذا أخرجه ابن أبي حاتم من حديث سعيد عنه (^١)، وقال مقاتل: الحبك: الطرائق التي في الرمل من الريح (^٢)، وقيل: الماء يصيب الريح فيركب بعضه بعضا، وقال أبو صالح: الخلق الحسن، وقال الجوُزي: هو قَسَمٌ.\n(ص) ﴿قُتِلَ الْخَرَّاصُونَ﴾ (^٣): لعن، أي لعن الخراصون أي: الكذابون، وقال ابن عباس: المرتابون (^٤)، وقال: مجاهد: الكهنة (^٥).\n(ص) (وَقَالَ غيره: ﴿مُّسَوَّمَةً﴾: مُعَلَّمَةً مِنَ السِّيمَا) أي: العلامة.\n(ص) (﴿صَرَّةٍ﴾: صَيْحَةٍ) هو قول ابن عباس ﵄ وغيره كما أخرجه ابن أبي حاتم (^٦).\n(ص) وقال مجاهد: العقيم: لا تلقح شيئًا أي: لا تنتج شجرًا ولا تنشئ سحابًا، ولا رحم فيها ولا بركة (^٧).\n(ص) (وَقَالَ غَيْرُهُ: تَوَاصَوْا: تَوَاطَئُوا) أي: أوصى بعضهم بعضًا بالتكذيب وتواطئوا عليه، والألف فيه ألف التوبيخ.\n_________\n(^١) رواه عنه الطبراي في \"التفسير\" ١١/ ٤٤٥ (٣٢٠٤١).\n(^٢) ذكره عنه البغوي في \"التفسير\" ٧/ ٣٧١ - ٣٧٢.\n(^٣) في الأصل: (قتل الإنسان) وما أثبتناه الصواب.\n(^٤) رواه الطبري في \"التفسير\" ١١/ ٤٤٧ (٣٢٠٦٦).\n(^٥) \"تفسير مجاهد\" ٢/ ٦١٢ بلفظ: لعن الكذابون الذين يخرصون الكذب، يقولون لا نبعث ولا يوقنون بالبعث، وذكره البغوي في \"تفسيره\" ٧/ ٣٧٢ بلفظ: هم الكهنة.\n(^٦) أخرجه ابن أبي حاتم كما في \"الدر المنثور\" ٦/ ١٣٨، ورواه الطبري في \"التفسير\" ١١/ ٤٦٣ - ٤٦٤ (٣٢١٩٦).\n(^٧) \"تفسير مجاهد\" ٢/ ٦٢٠.","vol":"23","page":288},{"text":"<span data-type='title' id=toc-2881>(٥٢) ومن سورة الطُّورِ</span>\nوَقَالَ قَتَادَةُ: ﴿مَسْطُورٍ﴾: مَكْتُوبٍ. وَقَالَ مُجَاهِدٌ: الطُّورُ الجَبَلُ بِالسُّرْيَانِيَّةِ. ﴿رَقٍّ مَنْشُورٍ﴾: صَحِيفَةٍ. ﴿وَالسَّقْفِ الْمَرْفُوعِ (٥)﴾: سَمَاءٌ. ﴿الْمَسْجُورِ﴾: المُوقَدِ. وَقَالَ الحَسَنُ: تُسْجَرُ حَتَّى يَذْهَبَ مَاؤُهَا فَلَا يَبْقَى فِيهَا قَطْرَةٌ. وَقَالَ مُجَاهِدٌ: ﴿أَلَتْنَاهُمْ﴾: نَقَصْنَا. وَقَالَ غَيْرُهُ: ﴿تَمُورُ﴾: تَدُورُ. ﴿أَحْلَامُهُمْ﴾: العُقُولُ. وَقَالَ ابن عَبَّاسٍ: ﴿الْبِرَّ﴾: اللَّطِيفُ. ﴿كِسَفًا﴾: قِطْعًا. المَنُونُ: المَوْتُ. وَقَالَ غَيْرُهُ: ﴿يَتَنَازَعُونَ﴾: يَتَعَاطَوْنَ.","vol":"23","page":289},{"text":"<span data-type='title' id=toc-2882>١ - باب</span>\n٤٨٥٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلٍ، عَنْ عُرْوَةَ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ قَالَت: شَكَوْتُ إِلَى رَسُولِ اللهِ - ﷺ - أَنِّي أَشْتَكِي فَقَالَ: «طُوفِي مِنْ وَرَاءِ النَّاسِ، وَأَنْتِ رَاكِبَةٌ». فَطُفْتُ وَرَسُولُ اللهِ - ﷺ - يُصَلِّي إِلَى جَنْبِ الْبَيْتِ يَقْرَأُ بِالطُّورِ وَكِتَابٍ مَسْطُورٍ. [انظر: ٤٦٤ - مسلم: ١٢٧٦ - فتح: ٨/ ٦٠٣]\n\n٤٨٥٤ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، قَالَ: حَدَّثُونِي، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ - ﵁ -، قَالَ سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ فَلَمَّا بَلَغَ هَذِهِ الآيَةَ ﴿أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (٣٥) أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ بَلْ لَا يُوقِنُونَ (٣٦) أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (٣٧)﴾ [الطور: ٣٥ - ٣٧] كَادَ قَلْبِي أَنْ يَطِيرَ. قَالَ سُفْيَانُ: فَأَمَّا أَنَا فَإِنَّمَا سَمِعْتُ الزُّهْرِيَّ يُحَدِّثُ عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ سَمِعْتُ النَّبِيَّ - ﷺ -: يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ. لَمْ أَسْمَعْهُ زَادَ الَّذِي قَالُوا لِي. [انظر: ٧٦٥ - مسلم: ٤٦٣ - فتح: ٨/ ٦٠٣]\nهي مكية، قال الكلبي: إلا قوله: ﴿وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَلِكَ﴾ نزلت فيمن قتل ببدر من المشركين. وقال مقاتل: لما كذبت كفار قريش أقسم الله بالطور، وهو الجبل -بلغة النبط- الذي كلم الله موسى عليه (^١) بالأرض المقدسة. وقال الجوزي: بمدين طور سيناء (^٢). وفي \"تفسير ابن عباس\" أنه - ﵇ - خوف أهل مكة العذاب فلم يؤمنوا ولم يصدقوا وقالوا: لن نؤمن بما جئت به. فأنزل الله يقسم (بستة) (^٣) أشياء لنبيه - ﵇ - أن العذاب نازل بهم.\n_________\n(^١) من هامش الأصل، وعليها: لعله سقط.\n(^٢) \"زاد المسير\" ٨/ ٤٥.\n(^٣) ورد بهامش الأصل: لعله بخمسة.","vol":"23","page":290},{"text":"(ص) (قَالَ مُجَاهِدٌ: الطُّورُ الجَبَلُ (بِالسُّرْيَانِيَّةِ) (^١) وهذا أخرجه ابن أبي حاتم من حديث ابن أبي نجيح عنه، ورواه مرة عنه، عن ابن عباس (^٢). وقوله: (بالسريانية) لعله وافق لغتهم، وحكي عنه وعن عكرمة وقتادة وغيرهما أنه جبل فقط، وكذا قال ابن فارس (^٣)، وكذا ما سيأتي عن أهل اللغة أنه جبل.\nقال مقاتل بن حيان: هما طوران: طور زيتا، وطور تينا؛ لأنهما ينبتان الزيتون والتين. وقال أبو عبد الله الحموي (^٤) في \"مشتركه\": طور زيتا مقصور أيضا جبل بالبيت المقدس. وفي الأثر: مات بطور زيتا تسعون ألف نبي؛ قتلهم الجوع، وهو شرقي وادي سلوان، والطور أيضًا جبل مطل على مدينة طبرية بالأردن وبأرض مصر أيضًا. واختلف في طور سيناء، فقيل: هو جبل بقرب أيلة. وقيل: هو بالشام. وسيناء حجازية، وقيل: شجر فيه، وطور عبدين اسم لبليدة نصيبين في بطن الجبل المشرف عليها المتصل بجبل الجودي، وطور هارون جبل مشرف قبلي بيت المقدس، فيه -فيما قيل- قبر هارون - ﵇ -. وقال صاحب \"المحكم\": الجبل: الطور، وقد غلب على طور سيناء جبل بالشام، وهو بالسريانية طورى، والنسبة إليه طواري وطوراني (^٥)، وكذا قال القزاز وأبو عبيدة في \"مجازه\": كلُّ جبل طورٌ (^٦).\n_________\n(^١) في الأصل بالفارسية، والصواب هو المثبت.\n(^٢) \"تفسير ابن أبي حاتم\" ١٠/ ٣٣١٤ (١٨٦٧١).\n(^٣) \"مجمل اللغة\" ١/ ٥٨٩.\n(^٤) ورد في هامش الأصل: يعنى: ياقوتا.\n(^٥) \"المحكم\" ٩/ ١٩٠.\n(^٦) \"مجاز القرآن\" ٢/ ٢٣٠.","vol":"23","page":291},{"text":"وقال نوف: أوحى الله إلى الجبال إني نازل على جبل متمكن فارتفعت وانتفخت وشمخت إلا الطور فإنه تواضع، وقال: أرضى بما قسم لي الله، فكان الأمن عليه.\n(ص) (وَقَالَ قَتَادَةُ: ﴿مَسْطُور﴾: مَكْتُوبٍ) هو كما قال.\n(ص) (﴿فِي رَقٍّ مَنْشُورٍ﴾: صحِيفَةٍ) قلت: حكاه الجوزي عن مجاهد، وذكره ابن عباس في \"تفسيره\" بزيادة: وذلك الرق ما بين المشرق والمغرب. وقال مقاتل: ﴿فِي رَقٍّ﴾ يعني: في أديم الصحف. قال الجوزي: يريد القرآن. وقيل: التوارة. وقيل: اللوح المحفوظ. وقيل: ما يكتبه الحفظة (^١).\n(ص) (﴿وَالسَّقْفِ الْمَرْفُوعِ﴾: السَمَاء) قلت: سماها سقفًا؛ لأنها للأرض كالسقف للبيت، دليله ونظيره ﴿وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا﴾.\n(ص) (﴿الْمَسْجُورِ﴾: المُوقَدِ) هو قول مجاهد فيما حكاه الجوزي (^٢)، يريد: المملوء نارًا. عن علي: هو بحر تحت العرش، أي: (مملوء) (^٣) ماءً يسمى نهر الحيوان، يحيي الله به الموتى فيما بين النفختين. ويروى أن البحر -وفي رواية: البحار- تسجر يوم القيامة نارًا.\n(ص) (وَقَالَ الحَسَنُ: تُسْجَرُ حَتَّى يَذْهَبَ مَاؤُهَا فَلَا يَبْقَى فِيهَا قَطْرَةٌ وهذا رواه الطبري من حديث قتادة عنه، وعنه: المسجور: المملوء، مثل قوله: (﴿ثُمَّ فِي النَّارِ يُسْجَرُونَ﴾ وعن ابن عباس: المسجور:\n_________\n(^١) انظر: \"زاد المسير\" ٨/ ٤٥ - ٤٦.\n(^٢) المرجع السابق ٨/ ٤٨.\n(^٣) كذا في الأصل، وعلق عليها في الهامش: لعله: مملوءًا.","vol":"23","page":292},{"text":"المحبوس (^١). قال: وقال رسول الله - ﷺ -: \"سقف محفوظ وموج مكفوف عن العباد\" (^٢).\n(ص) (وقال مجاهد: ﴿أَلَتْنَاهُمْ﴾: نقصناهم) أخرجه ابن أبي حاتم من حديث ابن أبي نجيح، عنه (^٣).\n(ص) (﴿أَحْلَامُهُمْ﴾: عقولهم) أي: لأنهم كانوا يعبدون في الجاهلية أهل الأحلام ويوصفون بالعقل، كنى عن العقل بالحلم؛ لأن الحلم لا يكون إلا بالعقل.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿الْبِرَّ﴾: اللَّطِيفُ. ﴿كِسَفًا﴾: قِطْعًا. المَنُونُ: المَوْتُ) هذا أخرجه ابن أبي حاتم أيضًا من حديث علي بن أبي طلحة عنه (^٤).\nثم قال: (ص) (وَقَالَ غَيْرُهُ: ﴿يَتَنَازَعُونَ﴾: يَتَعَاطَوْنَ) ما ذكره في البر هو أحد الأقوال. وقيل: المحسن. وقيل: الصادق فيما وعد أولياءه. وقيل: خالق البشر. وقيل: العطوف على خلقه. وقيل غير ذلك.\nوقوله: (﴿كِسَفًا﴾: قطعًا) ويقال: قطعة. هو جمع كسفة كقربة وقرب، ومن قرأ بالسكون على التوحيد، فجمعه أكساف وكسوف، وهو واحد، ويجوز أن يكون جمع كسف كسدرة وسدر.\n_________\n(^١) \"تفسير الطبري\" ١١/ ٤٨٣.\n(^٢) \"سنن الترمذي\" (٣٢٩٨) في حديث طويل عن الحسن عن أبي هريرة. وقال: هذا حديث غريب من هذا الوجه. قال: ويروى عن أيوب ويونس بن عبيد وعلي بن زيد قالوا: لم يسمع الحسن من أبي هريرة.\nورواه أحمد ٢/ ٣٧٠ عن الحسن عن أبي هريرة أيضًا.\n(^٣) \"تفسير الطبري\" ١١/ ٤٩٠.\n(^٤) تفسير ابن أبي حاتم ١٠/ ٣٣١٧.","vol":"23","page":293},{"text":"وقوله: (﴿الْمَنُونِ﴾: الموت) قال مجاهد: إنه حوادث الدهر (^١). وهو المعروف عند أهل اللغة. وقال أبو عبيدة: إنه الدهر. قال ابن فارس: وإنما قيل للمنية: المنون، لأنه ينقص العدد ويقطع المدد - قال الداودي: هو جمع منية. وليس كما ذكر، فقد قال الأصمعي: إنه واحد لا جمع له. وقال الأخفش: هو جمع لا واحد له. وقال الفراء: يقع للجميع وللواحد.\nوقوله: (﴿يَتَنَازَعُونَ﴾: يتعاطون). أي: ويتبادلون ويتداولون.\nثم ساق البخاري حديث أم سلمة في طوافها راكبة. وقد سلف في الصلاة (^٢).\nوفيه: طواف النساء: ليلًا وفي حال صلاة الناس، والركوب فيه للضرورة، وقد يستدل على طهارة روث ما يؤكل لحمه، وقد سلف ما فيه.\nثم ساق أيضًا حديث جبير بن مطعم في قراءته - ﵇ - في المغرب بالطور، وقد سلف أيضًا هناك مختصرًا. وقوله هنا: (فلما بلغ هذِه الآية: ﴿أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ﴾ إلى آخرها، كاد قلبي أن يطير): إنما كان ذلك منه لحسن تلقيه (هذِه معنى) (^٣) الآية ومعرفته بما تضمنته من تبليغ الحجة، وهي آية صعبة جدًّا، وفيها قولان:\nأحدهما: ليس هو بأشد خلقًا من خلق السماوات والأرض، يخلقهما من غير شيء وهم خلقوا من آدم، وآدم من تراب.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٢٦.\n(^٢) برقم (٤٦٤) باب: إدخال البعير في المسجد للعلة.\n(^٣) كذا في الأصل ولعلها: معنى هذِه.","vol":"23","page":294},{"text":"ثانيهما: خلقوا باطلًا لا يحاسبون ولا يؤمرون ولا ينهون. واختار الخطابي أن المعنى: أم خُلقوا من غير شيء خَلَقَهم فوجدوا بلا خالق؟ هذا محال؛ لأن تعلق الخلق بالخالق من ضرورة الاسم فإن أنكروه فهم الخالقون لأنفسهم، ثم قال: ﴿أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ﴾. أي: فليدعوا ذلك، ولا يمكنهم بوجه. ثم ذكر العلة التي عاقتهم عن الإيمان وهي عدم اليقين، ولهذا انزعج جبير بن مطعم (^١).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٩١٢ - ١٩١٣.","vol":"23","page":295},{"text":"<span data-type='title' id=toc-2883>(٥٣) ومن سورة وَالنَّجْمِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿ذُو مِرَّةٍ﴾: ذُو قُوَّةٍ. ﴿قَابَ قَوْسَيْنِ﴾ حَيْثُ الوَتَرُ مِنَ القَوْسِ. ﴿ضِيزَى﴾: عَوْجَاءُ. ﴿وَأَكْدَى﴾: قَطَعَ عَطَاءَهُ ﴿رَبُّ الشِّعْرى﴾: هُوَ مِرْزَمُ الجَوْزَاءِ ﴿الَّذِي وَفَّى﴾: وَفَّى مَا فُرِضَ عَلَيْهِ ﴿أَزِفَتِ الْآزِفَةُ (٥٧)﴾: اقْتَرَبَتِ السَّاعَةُ ﴿سَامِدُونَ﴾ البَرْطَمَةُ. وَقَالَ عِكْرِمَةُ: يَتَغَنَّوْنَ بِالْحِمْيَرِيَّةِ. وَقَالَ إِبْرَاهِيمُ: ﴿أَفَتُمَارُونَهُ﴾ أَفَتُجَادِلُونَهُ، وَمَنْ قَرَأَ: (أَفَتَمْرُونَهُ) يَعْنِي أَفَتَجْحَدُونَهُ ﴿مَا زَاغَ الْبَصَرُ﴾ بَصَرُ مُحَمَّدٍ - ﷺ - ﴿وَمَا طَغَى﴾: وَلَا جَاوَزَ مَا رَأى. ﴿فَتَمَارَوْا﴾: كَذَّبُوا. وَقَالَ الحَسَنُ: (إِذَا هَوى): غَابَ. وَقَالَ ابن عَبَّاسٍ: ﴿أَغْنَى وَأَقْنَى﴾: أَعْطَى فَأَرْضَى.\nهي مكية، قال مقاتل: غير آية نزلت في نبهان التمار وهي: ﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ﴾ وقال الكفار: إن محمدًا يقول هذا من تلقاء نفسه (^١)، فنزلت.\nوهي أول سورة أعلنها رسول الله - ﷺ - بأمر الله، فلما بلغ آخرها سجد، وسجد من بحضرته من الإنس والجن (^٢)، نزلت بعد الإخلاص وقبل عبس، كما قاله السخاوي (^٣).\n_________\n(^١) انظر: \"معاني القرآن\" للزجاج ٥/ ٧٠، \"الوسيط\" للواحدي ٤/ ١٩٣.\n(^٢) سلف برقم (١٠٧١) كتاب سجود القرآن، باب سجود المسلمين مع المشركين والمشرك نجس ليس له وضوء.\n(^٣) \"جمال القراء وكمال الإقراء\" للسخاوي ص ٧.","vol":"23","page":296},{"text":"﴿وَالنَّجْمِ﴾ هو الثريا، وقيل: كل نجم (^١). (إِذَا هَوى): إذا غرب، وقيل: هو آيات القرآن (^٢). وقيل: رسول الله - ﷺ - لما نزل من المعراج. وقال جعفر بن محمد: (هَوى): انشرح من الأنوار، وانقطع عن غير الله. قال ابن أبي لهب -واسمه لهب، وبه كني أبوه كما ذكره الحاكم وغيره-: إني كفرت برب النجم، فنزلت، فقال - ﵇ -: \"أما تخاف أن يسلط الله كلبًا من كلابه عليك\"، فسلط عليه الأسد في بعض أسفاره فابتلع هامته (^٣).\n(ص) (وقال مجاهد: ﴿ذُو مِرَّةٍ﴾: ذو قوة) أخرجه ابن أبي حاتم من حديث ابن أبي نجيح عنه. وقال قتادة: ذو خلق طويل حسن (^٤).\n(ص) (﴿قَابَ قَوْسَيْنِ﴾: حيث الوتر من القوس) هو قول مجاهد أيضًا (^٥)، والقاب: القدر، وهو ما بين مقبض القوس وسيته، ولكل قوس قابان، وهو القاب والقيب (^٦). وقال مجاهد: القوس: الذراع بلغة أزد شنوءة (^٧).\n(ص) (﴿ضِيزَى﴾: عَوْجَاءُ) أسنده عبد بن حميد، عن شبابة، عن\n_________\n(^١) انظر: \"تفسير مجاهد\" ٢/ ٦٢٧، \"تفسير الطبري\" ١١/ ٥٠٤.\n(^٢) رواه الطبري في \"تفسيره\" ١١/ ٥٠٣ من طريق الأعمش عن مجاهد في قوله ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾ قال: القرآن إذا نزل.\n(^٣) رواه الحاكم ٢/ ٥٣٩، وأبو نعيم في \"دلائل النبوة\" ص ٤٥٧ - ٤٥٨. قال الحاكم: صحيح الإسناد ولم يخرجاه وحسنه الحافظ ابن حجر في \"الفتح\" ٤/ ٣٩.\n(^٤) رواه الطبري ١١/ ٥٠٥. وذكره السيوطي في \"الدر\" ٦/ ١٥٦ وعزاه إلى ابن جرير وابن المنذر وابن أبي حاتم.\n(^٥) \"تفسير مجاهد\" ٢/ ٦٢٨.\n(^٦) انظر: \"لسان العرب\" ٦/ ٣٧٦٨ مادة: قوب.\n(^٧) المصدر السابق.","vol":"23","page":297},{"text":"ورقاء، عن ابن أبي نجيح عنه (^١)، وعن ابن عباس والضحاك وقتادة: جائرة (^٢)؛ حيث جعلتم لربكم من الولد ما تكرهون لأنفسكم. وعن ابن كثير همزها والباقون بعدمه (^٣)، وأصلها ضيزى بضم الضاد، لأن النحويين مجمعون -إلا من شذ منهم- أنه ليس في كلام العرب فِعلى بكسر الفاء نعت، وإنما في كلامهم فَعلى بالفتح، وفُعلى بالضم، وإنما كسرت الضاد لتصح الياء كقولهم بيض (^٤).\n(ص) (﴿وَأَكْدَى﴾: قَطَعَ عَطَاءَهُ) أي: ومنع الخير. قال مجاهد: هو الوليد بن المغيرة أعطى قليلًا ثم قطع (^٥). وقال السدي: نزلت في العاصي بن وائل السهمي، وذلك أنه كان ربما يوافق رسول الله - ﷺ - في بعض الأمور. وقال محمد بن كعب القرظي: نزلت في أبي جهل، وذلك أنه قال: والله ما يأمرنا محمد إلا بمكارم الأخلاق فذلك قوله: ﴿وَأَعْطَى قَلِيلًا وَأَكْدَى (٣٤)﴾ أي: لم يؤمن به (^٦).\n(ص) (﴿رَبُّ الشِّعْرَى﴾: هُوَ مِرْزَمُ الجَوْزَاءِ) هو قول مجاهد أيضًا، أخرجه بالإسناد السالف (^٧)، والمرزمان: مرزما الشعريين يريد الهنعة؛ لأن الشعرى كوكب يقابلها من جهة القبلة لا يفارقها، وهما نجمان أحدهما في الشعرى والآخر في الذراع، قاله في \"الصحاح\" (^٨).\n_________\n(^١) انظر: \"تفسير الطبري\" ١١/ ٥٢٢. وذكره السيوطي في \"الدر\" ٦/ ١٦٤ وعزاه إلى عبد بن حميد.\n(^٢) رواه الطبري في \"تفسيره\" ١١/ ٥٢٢.\n(^٣) \"الحجة للقراء السبعة\" ٦/ ٢٣٢.\n(^٤) انظر: \"ليس في كلام العرب\" لابن خالويه ٢٥٦ - ٢٥٧.\n(^٥) \"تفسير مجاهد\" ٢/ ٦٣١ - ٦٣٢.\n(^٦) انظر: \"زاد المسير\" ٨/ ٧٨.\n(^٧) \"تفسير مجاهد\" ٢/ ٦٣٢.\n(^٨) \"الصحاح\" ٥/ ١٩٣١. مادة (رزم).","vol":"23","page":298},{"text":"وعبارة الثعلبي: الشعرى: كوكب خلف الجوزاء يتبعه يقال له: مرزم الجوزاء، وهما شعريان: العَبور والغميصاء يقال: إنهما وسهيلًا كانت مجتمعة فانحدرت سهيل قصده يمانيًّا فتبعته الشعرى العبور، فعبر به المجرة، فسميت العبور، وأقامت الغميصاء، فبكت لفقد سهيل حتى غمصت عينها -أي: سال دمعها- فسميت بالغميصاء؛ لأنها أخفى من الأخرى، وأراد هنا الشعرى العبور، وكانت خزاعة تعبدها، وأول من سن ذلك رجل من أشرافهم يقال له: أبو كبشة عبد الشعرى العبور، وقال: لأن النجوم تقطع السماء عرضًا والشعرى طولًا، فلما خرج رسول الله - ﷺ - على خلاف العرب في الدين شبهوه بأبي كبشة؛ فسموه ابن أبي كبشة لخلافه إياهم كخلاف أبي كبشة في عبادة الشعرى (^١). وعن قتادة: هو النجم الذي رأسه لا إله إلا الله. وقال مقاتل: كان ناس من خزاعة وغسان وغطفان يعبدونها، ويقال لها: المرزم. ووصفها أبو حنيفة في \"أنوائه\" فأوضح.\n(ص) (﴿الَّذِي وَفَّى﴾: مَا فُرِضَ عَلَيْهِ) هو قول مجاهد (^٢) كما أخرجه عبد بالإسناد السالف. وقال قتادة: وفَّى بالطاعة والرسالة (^٣). وفي لفظ: ﴿وَفَّى﴾ ما فرض عليه (^٤). وقيل: بالعشر التي ابتلي بها.\nوقيل: بذبح ابنه واختتانه، وقد جعل على نفسه أن لا يقعد على طعام إلا ومعه يتيم أو مسكين (^٥). ووفَّى أبلغ من وَفَى؛ لأن الذي امتحن به - ﵇ - من أعظم المحن (^٦).\n_________\n(^١) ذكره الزمخشري في \"الكشاف\".\n(^٢) \"تفسير مجاهد\" ٢/ ٦٣٢.\n(^٣) رواه الطبري في \"تفسيره\" ١١/ ٥٣٢.\n(^٤) المصدر السابق ١١/ ٥٣٣.\n(^٥) الطبري ١١/ ٥٣٢ - ٥٣٣.\n(^٦) انظر: \"زاد المسير\" ٨/ ٧٩.","vol":"23","page":299},{"text":"(ص) (﴿أَزِفَتِ الْآزِفَةُ (٥٧)﴾: اقْتَرَبَتِ السَّاعَةُ) هو كما قال.\n(ص) (﴿سَامِدُونَ﴾: البَرْطَمَةُ) قلت: وهو بفتح الباء وسكون الراء: الانتفاخ من الغضب، ورجل مبرطم: متكبر. وقيل: متغضب. وقيل: هو الغناء الذي لا يفهم.\n(وَقَاْلَ عِكْرِمَة: يَتَغَنَّوْنَ بِالْحِمْيَرِيَّةِ) هذا والذي قبله أسندهما عبد بن حميد، الأول عن مجاهد، والثاني عن عكرمة (^١). ولما روى الأول، عن ليث، عن مجاهد أنها البرطمة قال: قلت: وما البرطمة؟ قال: الإعراض. وساق عن ابن عباس أنه الغناء، وكانوا إذا سمعوا القرآن لعبوا وتغنوا (^٢). وقال عكرمة: وهي بلغة أهل اليمن إذا أراد اليماني أن يقول: تغن قال: اسمد (^٣). وقال قتادة ﴿سَامِدُونَ﴾ غافلون (^٤).\nوقال صالح أبو الخليل: لما نزلت هذِه الآية ما رُئي رسول الله - ﷺ - ضاحكًا ولا متبسمًا حتى ذهب (^٥)، وقيل: الهائم. وقيل: الساكت: وقيل: الحزين الخاشع. وقيل: القائم: وقيل: مجيء الإمام إلى الصلاة.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٣٣، ورواه الطبري ١١/ ٥٤٢ من طريق أبي كريب عن ابن عيينة، عن ابن أبي نجيح به.\n(^٢) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٦، وأبو عبيد في \"فضائل القرآن\" ص ٣٤٢، والبزار كما في \"كشف الأستار\" (٢٢٦٤)، والطبري في \"تفسيره\" ١١/ ٥٤١، والبيهقي ١٠/ ٢٢٣ وقال الهيثمي في \"المجمع\" ٧/ ١١٦: رواه البزار ورجاله رجال الصحيح. وأورده السيوطي في \"الدر\" ٦/ ١٧٣ وعزاه لعبد الرزاق وعبد بن حميد والبزار وابن جرير وغيرهم.\n(^٣) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٦، وذكره القرطبي في \"التفسير\" ١٧/ ١٢٣.\n(^٤) الطبري ١١/ ٥٤٢.\n(^٥) انظر: \"تفسير القرطبي\" ١٧/ ١٢٣.","vol":"23","page":300},{"text":"(ص) (وقال إبراهيم: ﴿أَفَتُمَارُونَهُ﴾: أَفَتُجَادِلُونَهُ، وَمَنْ قَرَأَ أَفَتَمْرُونَهُ يَعْنِي أَفَتَجْحَدُونَهُ)، هذا أخرجه عبد بن حميد، عن عمرو بن عون، عن هشيم، عن مغيرة، عنه (^١). وقال الشعبي: كان شريح يقرؤه بالألف، وكان مسروق وابن عباس يقرآنها بحذفها، وهي قراءة حمزة والكسائي، وقرأ الباقون بالألف ﴿فَتَمَارَوْا﴾: كذبوا (^٢).\n(ص) (﴿مَا زَاغَ الْبَصَرُ﴾: بَصَرُ مُحَمَّدٍ - ﷺ -، ﴿وَمَا طَغَى﴾: وَلَا جَاوَزَ مَا رَأى) أي: ما جاوز ما أمره به ولا مال عما قصد.\n(ص) (وَقَالَ الحَسَنُ: (إِذَا هَوى): غَابَ) أخرجه عبد عن عبد الرزاق، عن معمر، عن قتادة، عنه. وقال مجاهد: هو الثريا إذا غارب، وقد سلف (^٣).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿أَغْنَى وَأَقْنَى﴾: أَعْطَى فَأَرْضَى) أخرجه ابن أبي حاتم عن أبيه، عن أبي صالح، عن معاوية، عن علي، عنه (^٤). وقيل: ﴿أقنى﴾ من القنية. وقيل: أخدم. وقيل: ﴿ولَّى﴾. وقيل: يضع. وقيل في ﴿أغنى﴾: قنع (^٥).\n_________\n(^١) رواه الطبري ١١/ ٥١٢ من طريق هشيم عن مغيرة، عن إبراهيم النخعي، وذكره السيوطي في \"الدر\" ٦/ ١٥٨ وعزاه لسعيد بن منصور وعبد بن حميد وابن جرير وابن المنذر.\n(^٢) \"الحجة للقراء السبعة\" ٦/ ٢٢٣٠.\n(^٣) \"الدر المنثور\" ٦/ ١٥٤.\n(^٤) رواه ابن أبي حاتم في \"تفسيره\" كما في \"تغليق التعليق\" ٤/ ٣٢٤.\n(^٥) انظر: \"زاد المسير\" ٨/ ٨٣ - ٨٤.","vol":"23","page":301},{"text":"<span data-type='title' id=toc-2884>١ - [باب]</span>\n٤٨٥٥ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ عَامِر، عَنْ مَسْرُوقٍ قَالَ قُلْتُ لِعَائِشَةَ - ﵂ -: يَا أُمَّتَاهْ، هَلْ رَأَى مُحَمَّدٌ - ﷺ - رَبَّهُ؟ فَقَالَتْ: لَقَدْ قَفَّ شَعَرِى مِمَّا قُلْتَ، أَيْنَ أَنْتَ مِنْ ثَلَاثٍ مَنْ حَدَّثَكَهُنَّ فَقَدْ كَذَبَ؟! مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا - ﷺ - رَأَى رَبَّهُ فَقَدْ كَذَبَ. ثُمَّ قَرَأَتْ ﴿لَا تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (١٠٣)﴾ [الأنعام: ١٠٣]. ﴿وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللهُ إِلاَّ وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ﴾ [الشورى: ٥١] وَمَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ مَا فِي غَدٍ فَقَدْ كَذَبَ ثُمَّ قَرَأَتْ ﴿وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا﴾ [لقمان: ٣٤] وَمَنْ حَدَّثَكَ أَنَّهُ كَتَمَ فَقَدْ كَذَبَ ثُمَّ قَرَأَتْ ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ الآيَةَ [المائدة: ٦٧]، وَلَكِنَّهُ رَأَى جِبْرِيلَ - ﵇ - فِي صُورَتِهِ مَرَّتَيْنِ. [انظر: ٣٢٣٤ - مسلم: ١٧٧ - فتح: ٨/ ٦٠٦]\nثم ساق البخاري حديث عائشة ﵂ في الرؤية، وقد سلف، وشيخه فيه حدثنا يحيى -هو ابن موسى الحداني- كما نسبه ابن السكن، فيما حكاه الجياني (^١).\nوقولها: (قفَّ شعري) أي: اقشعر حين قام ما عليه من الشعر.\nوقول مسروق لعائشة: (يا أمتاه) هو نداء كقوله: يا أباه عند الريف، وإذا وصلوا قيل: يا أبة كـ ﴿يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ﴾ وإذا فتحوا للندبة قالوا: يا أبتاه والهاء للوقف، ولا يقولون: يا أبتي، ولا يا أُمَّتي، زعمًا أن الهاء بمنزلة قولهم: رجل يفعة، وغلام يفعة، واحتجاج عائشة ﵂ بالآيتين تريد نفي الرؤية في الدنيا وهو مذهبها، والجمهور على أنه رآه بعيني رأسه (^٢). والمراد بالإدراك الإحاطة.\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٥٨ - ١٠٥٩.\n(^٢) انظر تفصيل القول في ذلك في \"تفسير الطبري\" ١١/ ٥١٠ - ٥١١، \"تفسير ابن أبي حاتم\" ١٠/ ٣٣١٩، وانظر: \"زاد المسير\" ٨/ ٦٨، \"تفسير ابن كثير\" ١٣/ ٢٥٦ - ٢٦٠.","vol":"23","page":302},{"text":"وقولها: (ولكنه رأى جبريل في صورته مرتين) الجمهور على أن المراد: ولقد رآه -يعني: ربه وجبريل- والأول قول الحسن، والثاني قول الجماعة كما نقله عنهم ابن التين. قال: ويدل على صحته حديث ابن مسعود - ﵁ - الآتي أنه رأى جبريل له ستمائة جناح (^١). زاد غير البخاري: يتناثر من ريشه الدر والياقوت (^٢).\n_________\n(^١) يأتي في الباب التالي برقم (٤٨٥٦).\n(^٢) رواه النسائي في \"الكبرى\" ٦/ ٤٧٣ (١١٥٤٢) وأحمد ١/ ٤١٢، وابن حبان ١٤/ ٣٣٧ من طرق عن حماد بن سلمة، عن عاصم بن أبي النجود، عن زر، عن ابن مسعود .. الحديث.","vol":"23","page":303},{"text":"<span data-type='title' id=toc-2885>٢ - [باب] قوله: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ [النجم: ٩]</span>\nمن حَيْثُ الوَتَرُ في القَوْسِ.\n\n٤٨٥٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الشَّيْبَانِيُّ، قَالَ: سَمِعْتُ زِرًّا، عَنْ عَبْدِ اللهِ ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩) فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ [النجم: ٩،١٠] قَالَ: حَدَّثَنَا ابْنُ مَسْعُودٍ أَنَّهُ رَأَى جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ. [انظر: ٣٢٣٢ - مسلم: ١٧٤ - فتح: ٨/ ٦١٠]\nذكر فيه حديث زِرٍّ، عَنْ عَبْدِ اللهِ - ﵁ - ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩) فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ [النجم: ٩، ١٠] قَالَ ابن مَسْعُودٍ: إنَّهُ رَأى جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ. سلف في باب: الملائكة من كتاب: بدءالخلق (^١).\n_________\n(^١) برقم (٣٢٣٢) باب: إذا قال أحدكم: آمين والملائكة في السماء ..","vol":"23","page":304},{"text":"<span data-type='title' id=toc-2886>٣ - [باب]؛ قَوْلِهِ: ﴿فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ [النجم:١٠]</span>\n٤٨٥٧ - حَدَّثَنَا طَلْقُ بْنُ غَنَّامٍ، حَدَّثَنَا زَائِدَةُ، عَنِ الشَّيْبَانِيِّ قَالَ سَأَلْتُ زِرًّا عَنْ قَوْلِهِ تَعَالَى: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩) فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ [النجم: ١٠،٩] قَالَ: أَخْبَرَنَا عَبْدُ اللهِ: أَنَّ مُحَمَّدًا - ﷺ - رَأَى جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ. [انظر: ٣٢٣٢ - مسلم: ١٧٤ - فتح: ٨/ ٦١٠]\nذكر فيه حديث عبد الله المذكور أيضًا.","vol":"23","page":305},{"text":"<span data-type='title' id=toc-2887>٤ - [باب] قوله: ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ [النجم: ١٨]\n٤٨٥٨ </span>- حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيم، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ [النجم: ١٨] قَالَ: رَأَى رَفْرَفًا أَخْضَرَ قَدْ سَدَّ الأُفُقَ. [انظر: ٣٢٣٣ - فتح: ٨/ ٦١١]\nذكر فيه عن عَلْقَمَةَ، عَنْ عَبْدِ اللهِ ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾ [النجم: ١٨] قَالَ: رَأى رَفْرَفًا أَخْضَرَ قَدْ سَدَّ الأُفُقَ. وقد سلف هناك أيضًا، قد سلف الكلام قريبًا على القاب. قيل: الرفرف: فراش. وقيل: ثوب كان لباسًا له. وقيل: بساط. وفي حديث آخر: رأى جبريل في حلي رفرف (^١).\n_________\n(^١) رواه الترمذي (٣٢٨٣)، وأحمد ١/ ٣٩٤، والحاكم ٢/ ٤٦٨ قال الترمذي: هذا حديث حسن صحيح، وقال الحاكم: صحيح على شرط الشيخين. وقال الألباني في: \"صحيح الترمذي\" (٢٦١٧): صحيح.","vol":"23","page":306},{"text":"<span data-type='title' id=toc-2888>٥ - [باب] قوله: ﴿أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى (١٩)﴾ [النجم: ١٩]\n٤٨٥٩ </span>- حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا أَبُو الأَشْهَبِ، حَدَّثَنَا أَبُو الْجَوْزَاءِ، عَنِ ابْنِ عَبَّاسٍ ﵄ فِي قَوْلِهِ: ﴿اللاَّتَ وَالْعُزَّى﴾ [النجم: ١٩] كَانَ الَّلَاتُ رَجُلًا يَلُتُّ سَوِيقَ الْحَاجِّ. [فتح: ٨/ ٦١١]\n\n٤٨٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ وَاللاَّتِ وَالْعُزَّى. فَلْيَقُلْ: لَا إِلَهَ إِلاَّ اللهُ. وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِرْكَ. فَلْيَتَصَدَّقْ». [٦١٠٧، ٦٣٠١، ٦٦٥٠ - مسلم: ١٦٤٧ - فتح: ٨/ ٦١١]\nساق فيه حديث أبي الأشهب -واسمه جعفر بن حبان- ثنا أبو الجوزاء -بالجيم واسمه أوس بن عبد الله الربعي الأزدي البصري، قتل عام الجماجم سنة ثلاث وثلاثين- عَنِ ابن عَبَّاسٍ ﵄ ﴿اللَّاتَ وَالْعُزَّى﴾ [النجم: ١٩] كَانَ اللَّاَتُ رَجُلًا يَلُتُّ سَوِيقَ الحَاجِّ.\nهذا على قراءة من قرأ بتشديد التاء، وهو خلاف ما عليه الأكثر، والوقف عليها بالتاء خلافًا للكسائي حيث وقف بالهاء (^١). قال ابن الزبير: كان رجلًا يلت لهم السويق، قيل: ويبيعه، فإذا شربوه سمنوا، وكان رجلًا معظَّمًا، كذلك يقال: إنه عمرو بن لحي أو ربيعة بن حارثة، ذكره السهيلى (^٢)، وهو والد خزاعة، وعمَّر طويلًا.\n_________\n(^١) انظر: \"زاد المسير\" ٨/ ٧١ - ٧٢.\n(^٢) \"الروض الأنف\" ١/ ١٠٢.","vol":"23","page":307},{"text":"قال مجاهد: فلما مات عبدوه، وأحاطوا بقبره، وجعلوا موضع الذي كان يلت فيه منسكًا ثم عبد (^١). وقال أبو صالح: كان يقوم على الأصنام ويلت لهم ذلك (^٢).\nوقال قتادة: اللات والعزى ومناة أصنام، اللات لأهل الطائف، والعزى لقريش، ومناة للأنصار (^٣). زاد غيره: وكانت في وجوه الكعبة من حجارة (^٤). وهذا مخالف لما سيأتي عن عائشة أن مناة صنم بين مكة والمدنية (^٥). وقيل: بمكة. وقال قتادة: بنخلة (^٦)، وعن ابن عباس أن مناة كان علي ساحل البحر يعبد، سميت مناة: لأنه يمنى عليها دم الذبائح، أي: يراق. وكانت صنمًا لخزاعة وهذيل (^٧). وقال مقاتل: إنما سميت اللات؛ لأنهم أرادوا أن يسموا الله جميعهم فقالوا: اللات.\nقلت: وقيل: من لوى؛ لأنهم كانوا يلوون عليها أي: يطوفون، وأرادوا أن يسموا العزيز جميعهم فسموا العزى، وأرادوا أن يسموا\n_________\n(^١) ذكره البغوي في \"التفسير\" ٧/ ٤٠٧، والسيوطي في \"الدر\" ٦/ ١٦٣ وعزاه لسعيد ابن منصور والفاكهي.\n(^٢) رواه الطبري في \"تفسيره\" ١١/ ٥٢٠ من طريق عبيد الله بن موسى، عن إسرائيل عن أبي صالح.\n(^٣) رواه عبد الرزاق ٢/ ٢٠٤، وابن جرير في \"تفسيره\" ١١/ ٥٢١ وذكره السيوطي في \"الدر\" ٦/ ٦٣ وعزاه لعبد الرزاق وعبد بن حميد وابن جرير وابن المنذر عن قتادة.\n(^٤) \"تفسير الطبري\" ١١/ ٥٢٠ - ٥٢١.\n(^٥) سيأتي برقم (٤٨٦١).\n(^٦) قال ابن حجر في \"الفتح\" ٨/ ٦١٢: وكانت اللات بالطائف، وقيل بنخلة وقيل بعكاظ والأول أصح.\n(^٧) ذكره الزمخشري في \"الكشاف\" ٤/ ٣٠٠.","vol":"23","page":308},{"text":"منانًا جميعهم فسموا مناة. قلت: وقيل: العزى شجرة بعث الشارع خالدًا إليها فقطعها (^١). وقيل: وضعها لغطفان سعد بن ظالم (^٢). وفي \"الموعب\" لأبي غالب عن أبي عمرو: العزى: النجم التي مع السماك وفي \"روض الأنف\" كان عمرو بن لحي ربما نحر في الموسم عشرة آلاف بدنة، وكسا عشرة آلاف حلة. وقيل: إن اللات من سوق الحجيج كان من ثقيف، فلما مات قال لهم عمرو بن لحي: إنه لم يمت، ولكنه دخل في الصخرة، فأمرهم بعبادتها، وأن يبنوا عليها بيتا يسمى اللات، ويقال: دام أمره وأمر ولده على هذا بمكة ثلاثمائة سنة (^٣). قال في \"المحكم\": وأرى العزى تأنيث الأعز (^٤)، كالكبرى من الأكبر، فاللام فيه ليست بزائدة، والوجه زيادتها.\nثم ساق البخاري حديث أَبِي هُرَيْرَةَ - ﵁ - قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ: وَاللَّاتِ وَالْعُزى. فَلْيَقُلْ: لَا إله إِلَّا اللهُ. وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أقامِرْكَ فَلْيَتَصَدَّقْ\".\nالشرح:\nهذا الحديث أخرجه مسلم والأربعة في النذور (^٥) والأدب والاستئذان.\n_________\n(^١) ذكر سرية خالد بن الوليد إلى العزى ابن سعد في \"الطبقات\" ٢/ ١٤٥ - ١٤٦، ورواه البيهقي في \"دلائل النبوة\" ٥/ ٧٧.\n(^٢) انظر: \"تفسير البغوي\" ٧/ ٤٠٨.\n(^٣) \"الروض الأنف\" ١/ ١٠٣.\n(^٤) \"المحكم\" ١/ ٣٤.\n(^٥) ورد بهامش الأصل: يعني أخرجه البخاري في هذِه الكتب: في التفسير هنا، والنذور [٦٦٥٠] والأدب [٦١٠٧] والاستئذان [٦٣٠١] أما مسلم ففي الأيمان والنذور [(١٦٤٧) باب: من حلف باللات والعزى]، وفيه أخرجه أبو داود [(٣٢٤٧) باب: الحلف]. وكذا الترمذي [(١٥٤٥)]، وقال: حسن صحيح. وكذا =","vol":"23","page":309},{"text":"والحلف بفتح الحاء وكسر اللام وإسكانها أيضًا. أما الحلف بكسر الحاء وإسكان اللام فإنه العهد. والحكمة في النهي عن الحلف بغير الله أن الحلف يقتضي تعظيم المحلوف به ولا عظيم في الحقيقة سواه. قال ابن عباس: لأن أحلف مائة مرة فآثم خير من أن أحلف مرة واحدة بغير الله (^١). وإنما أمره بكلمة التوحيد بعد ذلك؛ لأنه تعاطى تعظيم الأصنام صورة، فإن أراد حقيقة كفر، وممن صرح به ابن العربي (^٢)، فإذا حلف باللات أو غيرها من الأصنام، أو قال: إن فعلت هذا فأنا بعد يهودي أو نصراني أو بريء من الإسلام، أو من الشارع، أو من القرآن أو نحو ذلك، فيمينه غير منعقدة، وعليه الاستغفار ويقول: لا إله إلا الله، ولا كفارة عليه، وإن فعله -وفاقًا للأئمة الثلاثة مالك والشافعي وأحمد والجمهور- رُدَّ لسانه إلى الحق، وقلبه إلى الحق تطهيرًا لما وقع منه. وقال أبو حنيفة. تجب الكفارة في كل ذلك، إلا في قوله: أنا مبتدع أو بريء من رسول الله أو اليهودية، وأمره بالصدقة. وفي مسلم: \"فليتصدق بشيء\" من باب التكفير لهذِه المعصية، ولا يتقدر بشيء كما هو صريح ما أوردناه. قال الأوزاعي: ويتصدق بمقدار ما كان يريد أن يقامر به، وعن بعض الحنفية أن المراد بها كفارة اليمين.\nوالقمار: مصدر قامره مقامرة، إذا أراد كل واحد أن يغلب صاحبه في عمل أو قول ليأخذ مالا من غلب، ولا شك في حرمته، واستثني منه سباق الخيل بشروطه.\n_________\n= النسائي فيه [٧/ ٧] وابن ماجه في الكفارات [(٢٠٦٦) باب: النهي أن يحلف بغير الله]. فالحاصل أن الأئمة الستة أخرجوه، والله أعلم.\n(^١) انظر: \"إكمال المعلم\" ٥/ ٤٠٠، \"صحيح مسلم بشرح النووي\" ١١/ ١٠٥.\n(^٢) \"عارضة الأحوذي\" ٧/ ١٧.","vol":"23","page":310},{"text":"وفيه دلالة لمذهب الجمهور -كما حكاه القاضي (^١) - أن العزم على المعصية إذا استقر في القلب كان ذنبًا يكتب عليه، بخلاف الخاطر الذي لا استقرار له، وظاهر الحديث -كما قال القرطبي- وجوب الصدقة، وقول: لا إله إلا الله في حق الأول (^٢).\n_________\n(^١) \"إكمال المعلم\" ٥/ ٤٠٤.\n(^٢) \"المفهم\" ٤/ ٦٢٦.","vol":"23","page":311},{"text":"<span data-type='title' id=toc-2889>٦ - [باب] قوله: ﴿وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى (٢٠)﴾ [النجم: ٢٠]</span>\n٤٨٦١ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ سَمِعْتُ عُرْوَةَ: قُلْتُ لِعَائِشَةَ - ﵂ - فَقَالَتْ: إِنَّمَا كَانَ مَنْ أَهَلَّ بِمَنَاةَ الطَّاغِيَةِ الَّتِي بِالْمُشَلَّلِ لَا يَطُوفُونَ بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَأَنْزَلَ اللهُ تَعَالَى ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾ [البقرة: ١٥٨] فَطَافَ رَسُولُ اللهِ - ﷺ - وَالْمُسْلِمُونَ. قَالَ سُفْيَانُ: مَنَاةُ بِالْمُشَلَّلِ مِنْ قُدَيْدٍ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ: عَنِ ابْنِ شِهَابٍ، قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ: نَزَلَتْ فِي الأَنْصَارِ كَانُوا هُمْ وَغَسَّانُ قَبْلَ أَنْ يُسْلِمُوا يُهِلُّونَ لِمَنَاةَ. مِثْلَهُ. وَقَالَ مَعْمَرٌ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ: كَانَ رِجَالٌ مِنَ الأَنْصَارِ مِمَّنْ كَانَ يُهِلُّ لِمَنَاةَ -وَمَنَاةُ صَنَمٌ بَيْنَ مَكَّةَ وَالْمَدِينَةِ- قَالُوا: يَا نَبِيَّ اللهِ كُنَّا لَا نَطُوفُ بَيْنَ الصَّفَا وَالْمَرْوَةِ تَعْظِيمًا لِمَنَاةَ. نَحْوَهُ. [انظر: ١٦٤٣ - مسلم: ١٢٧٧ - فتح: ٨/ ٦١٣]\nذكر فيه حديث عُرْوَةَ: قُلْتُ لِعَائِشَةَ: إِنَّمَا كَانَ مَنْ أَهَلَّ بِمَنَاةَ الطَّاغِيَةِ التِي بِالْمُشَلَّلِ لَا يَطُوفُونَ بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾ [البقرة: ١٥٨] فَطَافَ رَسُولُ اللهِ - ﷺ - وَالْمُسْلِمُونَ. قَالَ سُفْيَانُ: مَنَاةُ بِالْمُشَلَّلِ مِنْ قُدَيْدٍ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ: عَنِ ابن شِهَاب، عن عُرْوَةَ: قَالَتْ عَائِشَةُ: نَزَلَتْ فِي الأَنْصَارِ كَانُوا هُمْ وَغَسَّانُ قَبْلً أَنْ يُسْلِمُوا يُهِلُّونَ لِمَنَاةَ. نحوه. وَقَالَ مَعْمَرٌ عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ: كَانَ رِجَالٌ مِنَ الأَنْصَارِ مِمَّنْ كَانَ يُهِلُّ لِمَنَاةَ -وَمَنَاةُ صَنَمٌ بَيْنَ مَكَّةَ وَالْمَدِينَةِ- قَالُوا: يَا نَبِيَّ اللهِ، كُنَّا لَا نَطُوفُ بَيْنَ الصَّفَا وَالْمَرْوَةِ تَعْظِيمًا لِمَنَاةَ. نَحْوَهُ.\nهذا الحديث سلف في الحج من حديث شعيب، عن الزهري، عن","vol":"23","page":312},{"text":"عروة، عن عائشة مطولًا (^١). وأخرجه هنا من حديث الحميدي عن سفيان، عن الزهري. وأخرجه مسلم والترمذي (^٢)، وسلف في سورة البقرة أيضًا (^٣)، وقد أسلفت لك آنفًا الكلام على مناة.\nفائدة:\nعبد الرحمن بن خالد هذا هو أمير مصر لهشام، ثبت، مات سنة سبع وعشرين ومائة، وأخرج له مسلم متابعة (^٤).\n_________\n(^١) برقم (١٦٤٣) باب: وجوب الصفا والمروة وجعل من شعائر الله.\n(^٢) مسلم (١٢٧٧) باب: بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به والترمذي (٢٩٦٥).\n(^٣) برقم (٤٤٩٥) باب: قوله: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ﴾.\n(^٤) انظر ترجمته في \"التاريخ الكبير\" ٥/ ٢٧٧، \"الجرح والتعديل\" ٥/ ٢٢٩، \"تهذيب الكمال\" ١٧/ ٧٦.","vol":"23","page":313},{"text":"<span data-type='title' id=toc-2890>٧ - [باب] قوله: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾ [النجم: ٦٢]\n٤٨٦٢ </span>- حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ سَجَدَ النَّبِيُّ - ﷺ - بِالنَّجْمِ وَسَجَدَ مَعَهُ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْجِنُّ وَالإِنْسُ. تَابَعَهُ ابْنُ طَهْمَانَ، عَنْ أَيُّوبَ. وَلَمْ يَذْكُرِ ابْنُ عُلَيَّةَ ابْنَ عَبَّاسٍ. [انظر: ١٠٧١ - فتح: ٨/ ٦١٤].\n\n٤٨٦٣ - حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ أَخْبَرَنِي أَبُو أَحْمَدَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: أَوَّلُ سُورَةٍ أُنْزِلَتْ فِيهَا سَجْدَةٌ ﴿وَالنَّجْمِ﴾ [النجم: ١]. قَالَ فَسَجَدَ رَسُولُ اللهِ - ﷺ - وَسَجَدَ مَنْ خَلْفَهُ، إِلاَّ رَجُلًا رَأَيْتُهُ أَخَذَ كَفًّا مِنْ تُرَابٍ فَسَجَدَ عَلَيْهِ، فَرَأَيْتُهُ بَعْدَ ذَلِكَ قُتِلَ كَافِرًا، وَهْوَ أُمَيَّةُ بْنُ خَلَفٍ. [انظر: ١٠٦٧ - مسلم: ٥٧٦ - فتح: ٨/ ٦١٤]\nذكر فيه حديث أبي معمر -وهو عبد الله بن عمرو المقعد- ثَنَا عَبْدُ الوَارِثِ، ثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ ﵄: سَجَدَ النَّبِيُّ - ﷺ - وَسَجَدَ مَعَهُ المُسْلِمُونَ وَالْمُشْرِكُونَ وَالْجِنُّ وَالإِنْسُ. تَابَعَهُ إبراهيم بن طَهْمَانَ، عَنْ أَيُّوبَ. وَلَمْ يَذْكُرِ ابن عُلَيَّةَ ابن عَبَّاسٍ. قال: وحَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ، أَخْبَرَنِي أَبُو أَحْمَدَ -وهو محمد بن عبد الله بن الزبير الكوفي، مات بالأهواز سنة ثلاث ومائتين- ثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: أَوَّلُ سُورَةٍ أُنْزِلَتْ فِيهَا سَجْدَةٌ ﴿وَالنَّجْمِ﴾ [النجم: ١]. قَالَ: فَسَجَدَ رَسُولُ اللهِ - ﷺ - وسجَدَ مَنْ خَلْفَهُ، إِلا رَجُلًا رَأَيْتُهُ أَخَذَ كَفًّا مِنْ تُرَابٍ فَسَجَدَ عَلَيْهِ، فَرَأَيْتُهُ بَعْدَ ذَلِكَ قُتِلَ كَافِرًا، وَهْوَ أُمَيَّةُ بْنُ خَلَفٍ.","vol":"23","page":314},{"text":"وقد سلف هذا، وحديث ابن عباس ﵄ في الصلاة، وكذا متابعة ابن طهمان، وأخرج حديث عبد الله في المبعث والمغازي (^١)، وأخرجه أيضا مسلم وأبو داود (^٢) والنسائي (^٣).\nوقوله: (ولم يذكر ابن علية) أي: عن أيوب ابن عباس). أي: إنما قاله مرسلًا عن عكرمة كما أوضحه خلف.\n_________\n(^١) سلف برقم (٣٩٧٢) باب: قتل أبي جهل.\n(^٢) أبو داود (١٤٠٦).\n(^٣) النسائي ٢/ ١٦٠.","vol":"23","page":315},{"text":"<span data-type='title' id=toc-2891>(٥٤) سورة ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾ [القمر: ١]</span>\nقَالَ مُجَاهِدٌ: ﴿مُسْتَمِرٌّ﴾: ذَاهِبٌ ﴿مُزْدَجَرٌ﴾: مُتَنَاهٍ. ﴿وَازْدُجِرَ﴾: فَاسْتُطِيرَ جُنُونًا ﴿وَدُسُرٍ﴾: أَضْلَاعُ السَّفِينَةِ، ﴿لِمَنْ كَانَ كُفِرَ﴾ يَقُولُ: كُفِرَ لَهُ جَزَاءً مِنَ اللهِ. ﴿مُحْتَضَرٌ﴾: يَحْضُرُونَ المَاءَ. وَقَالَ ابن جُبَيْرٍ: ﴿مُهْطِعِينَ﴾ النَّسَلَانُ، الخَبَبُ السِّرَاعُ. وَقَالَ غَيْرُهُ (فَتَعَاطَى) فَعَاطَهَا بِيَدِهِ فَعَقَرَهَا. ﴿الْمُحْتَظِرِ﴾ كَحِظَارٍ مِنَ الشَّجَرِ مُحْتَرِقٍ. ﴿وَازْدُجِرَ﴾ اْفْتُعِلَ مِنْ زَجَرْتُ. ﴿كَفَرَ﴾ فَعَلْنَا بِهِ وَبِهِمْ مَا فَعَلْنَا جَزَاءً لِمَا صُنِعَ بِنُوحٍ وَأَصْحَابِهِ. ﴿مُسْتَقَرٌّ﴾ عَذَابٌ حَقّ، يُقَالُ: الأَشَرُ: المَرَحُ وَالتَّجَبُّرُ.\nهي مكية، قال مقاتل: إلا ﴿أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (٤٤)﴾ إلى قوله: ﴿وَأْمُرْ﴾ وفي \"تفسيره\": إلا آية ﴿سَيُهْزَمُ الْجَمْعُ﴾ فإنها نزلت في أبي جهل يوم بدر، ونقل أيضًا عن الكلبي غيره، روى أبو جعفر عن الربيع بن أنس قال: هذا يوم بدر (^١) -يعني أن الجمع هزموا فيه- فأما الآية عليه، وجاء تأويلها يوم بدر كما رواه حماد، عن أيوب، عن عكرمة (^٢).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١١/ ٥٦٧.\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" كما في \"تفسير ابن كثير\" ١٣/ ٣٠٣ من طريق أبي الربيع الزهراني، عن حماد به.\nورواه الطبري في \"تفسيره\" ١١/ ٥٦٧ من طريق معمر عن أيوب، عن عكرمة أن عمر قال: فلما كان يوم بدر رأيت النبي - ﷺ - يثب في الدرع ويقول: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥)﴾.","vol":"23","page":316},{"text":"وسيأتي عن عائشة ﵂ أنها مكية أيضًا (^١).\n(ص) (وقَالَ مُجَاهِدٌ: ﴿مُسْتَمِرٌّ﴾: ذَاهِبٌ) هذا أخرجه عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^٢). وعن قتادة: إذا رأى أهل الضلالة آية من آيات الله قالوا: إنما هذا عمل السحر يوشك أن يستمر ويذهب (^٣). وروى عبد الرزاق عن معمر، عن قتادة، عن أنس: ﴿مُسْتَمِرٌّ﴾: ذاهب (^٤). وكذا ذكره ابن أبي زياد عن ابن عباس ومقاتل في \"تفسيره\" (^٥).\n(ص) (﴿مُزْدَجَرٌ﴾: متناهي ﴿وَازْدُجِرَ﴾: فَاسْتُطِيرَ جُنُونًا ﴿وَدُسُرٍ﴾: أَضْلَاعُ السَّفِينَةِ، ﴿لِمَنْ كَانَ كُفِرَ﴾ يَقُولُ: كُفِرَ لَهُ جَزَاءً مِنَ اللهِ. ﴿مُحْتَضَرٌ﴾: يَحْضُرُونَ المَاء) هذا أخرجه ابن أبي حاتم، عن حجاج بن حمزة، عن شبابة به (^٦).\nومعنى ذاهب فيما سلف، أي: سيذهب ويبطل، وقاله الفراء أيضًا واحتقر (^٧).\nوقال الزجاج: دائم (^٨) وقيل: قوي في نحوس، وقيل: مر. وقيل: نافذ ماض فيما أمر به. وقيل: يشبه بعضه بعضًا.\n_________\n(^١) سيأتي برقم (٤٨٧٦).\n(^٢) رواه الطبري ١١/ ٥٤٧. وذكره السيوطي في \"الدر\" ٦/ ١٧٧ وعزاه للفريابي وعبد بن حميد وابن جرير.\n(^٣) الطبري ١١/ ٥٤٧ - ٥٤٨.\n(^٤) \"تفسير عبد الرزاق\" ٢/ ٢٠٧.\n(^٥) انظر: \"تفسير الطبري\" ١١/ ٥٤٨.\n(^٦) انظر: \"الدر المنثور\" ٦/ ١٧٥.\n(^٧) \"معاني القرآن\" ٣/ ١٠٤.\n(^٨) \"معاني القرآن\" ٥/ ٨٢.","vol":"23","page":317},{"text":"وقيل: هو يوم الأربعاء الذي لا يدور في الشهر، لعله آخر يوم أربعاء من الشهر (^١). وقيل: مستحكم بحكم.\nوقوله: (﴿مُزْدَجَرٌ﴾: متناهي) يريد: متناهيًا وهو مفتعل من زجرت الشيء، وأبدلت من التاء دالًا، (كمركب) (^٢)، وقول البخاري فيما سيأتي: متْذكر، هو بإسكان التاء، وضبط ابن التين بفتحها وتشديد الكاف. وقوله في ﴿وَازْدُجِرَ﴾ هو معنى قول الحسن، قال: مجنون وتوعدوه بالقتل (^٣).\nوقال البخاري بعد (﴿وَازْدُجِرَ﴾: اْفْتُعِلَ مِنْ زَجَرْتُ) وفسر قتادة الدسر بالمسامير (^٤). قال: وواحد الدسر: دسار (^٥)، ككتاب وكتب.\nوقوله في ﴿جَزَاءً لِمَنْ كَانَ كُفِر﴾ قيل فيه أيضًا: قيل: المعنى: جزاء لمن جحد -يعني: نوحًا- فنجيناه ومن معه وأهلكنا الباقين جزاء له، كما ذكره بعد؛ حيث قال: كفر، يقول: فعلنا به وبهم ما فعلنا جزاء لما صنع بنوح وأصحابه (^٦).\nوقوله في ﴿مُحْتَضَرٌ﴾ أي: كل من له نصيب يحضر ليأخذه.\n(ص) (وَقَالَ ابن جُبَيْرٍ: ﴿مُهْطِعِينَ﴾ النَّسَلَانُ، الخَبَبُ السِّرَاعُ) هذا أخرجه ابن المنذر عن موسى، ثنا يحيى، ثنا شريك، عن سالم،\n_________\n(^١) انظر \"تفسير البغوي\" ٧/ ٤٣٠.\n(^٢) كذا في الأصل، ولعل الصحيح: كمرتكب.\n(^٣) انظر: \"الدر المنثور\" ٦/ ١٧٩.\n(^٤) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٧، والطبري ١١/ ٥٥٢، وأورده السيوطي في \"الدر\" ٦/ ١٧٩ وعزاه إلى عبد الرزاق وعبد بن حميد وابن جرير.\n(^٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٠، \"تفسير الطبري\" ١١/ ٥٥٢.\n(^٦) انظر: \"تفسير الطبري\" ١١/ ٥٥٤.","vol":"23","page":318},{"text":"عنه (^١). وفي رواية قتادة: عامدين إلى الداعي. أخرجه عبد بن حميد (^٢). وقيل: مسرعين في خوف (^٣). وقيل: ناظرين إلى الداعي. وقال أحمد بن يحيى: المهطع: الذي ينظر في ذل وخشوع ولا يتبع بصره (^٤). والنسَّلان بفتح النون والسين: مشية الذئب إذا أعنق.\n(ص) (وَقَالَ غَيْرُهُ ﴿فَتَعَاطَى﴾ فَعَاطَهَا بِيَدِهِ فَعَقَرَهَا) كذا هو (فعاطها) وفي بعض النسخ: (فعطاها) قال ابن التين بعد أن ذكره باللفظ الأول: لا أعلم له وجهًا إلا أن يكون من المقلوب الذي قلبت عينه على لامه؛ لأن العطو: التناول، فيكون المعنى: فتناولها بيده. وأما عوط فلا أعلمه في كلام العرب، وأما عيط فليس معناه موافقًا لهذا. والذي قال بعض المفسرين: فتعاطى عقر الناقة فعقرها. وقال ابن فارس: التعاطي: الجرأة، والمعنى: تجرأ فعقر (^٥).\n(ص) (﴿الْمُحْتَظِرِ﴾ كَحِظَارٍ مِنَ الشَّجَرِ مُحْتَرِقٍ) أي: وهو بفتح الحاء من حظار وكسرها، وهذا أخرجه عبد بن حميد، عن عبد الرزاق، عن معمر، عن قتادة (^٦). وعن مجاهد: هو الرجل يهشم الخيمة (^٧).\n_________\n(^١) رواه الطبري ٧/ ٤٦٨ من طريق هاشم بن القاسم عن أبي سعيد المؤدب، عن سالم، عن سعيد بن جبير، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣٣٢٠ من طريق شريك عن سالم به.\n(^٢) \"الدر المنثور\" ٦/ ١٧٨. وعزاه لعبد بن حميد وابن جرير عن قتادة.\n(^٣) رواه عبد الرزاق في \"التفسير\" ٢/ ٣٤٣، والطبري في \"تفسيره\" ٧/ ٤٦٨ عن قتادة.\n(^٤) انظر: \"تفسير الفخر الرازي\" ١٩/ ١٤١.\n(^٥) \"مجمل اللغة\" ٢/ ٦٧٤ (مادة: عطو).\n(^٦) رواه عبد الرزاق في \"التفسير\" ٢/ ٢٠٩، وذكره السيوطي في \"الدر\" ٦/ ١٨٢ وعزاه الرزاق وعبد بن حميد عن قتادة بلفظ: كرماد محترق.\n(^٧) \"تفسير الطبري\" ١١/ ٥٦٢.","vol":"23","page":319},{"text":"وقال ابن جبير: يسقط من الحائط (^١). وقال ابن عباس: كالحشيش تأكله الغنم (^٢).\n(ص) (﴿مُسْتَقِرٌّ﴾ عَذَابٌ حَقٌّ): دائم عام استقر فيهم حتى يفضي إلى عذاب الآخرة.\n(ص) (ويُقَالُ: الأَشَرُ: المَرَحُ) أي: في غير طاعة والتجبر. وقرئ: (الأشرّ) بتشديد الراء، وبضم الشين وتخفيف الراء (^٣)، وربما كان الفرح من النشاط (^٤).\n_________\n(^١) \"تفسير الطبري\" ١١/ ٥٦٢، قال ابن كثير في \"تفسيره\" ١٣/ ٣٠١: وهذا قول غريب.\n(^٢) \"تفسير ابن أبي حاتم\" ١٠/ ٣٣٢١، \"النكت والعيون\" للماوردي ٥/ ٤١٧، \"تفسير البغوي\" ٧/ ٤٣١، السيوطي في \"الدر\" ٦/ ١٨٣ وعزاه لعبد بن حميد وابن المنذر.\n(^٣) \"شواذ القراءات\" لابن خالويه ص ١٤٨، \"المحتسب\" لابن جني ٢/ ٢٩٩، وممن قرأ بتشديد الراء أبو قلابة، وممن قرأ بتخفيف الراء مجاهد، والأزدي.\n(^٤) قاله أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٤١.","vol":"23","page":320},{"text":"<span data-type='title' id=toc-2892>١ - قوله: ﴿وَانْشَقَّ الْقَمَرُ﴾</span>\n٤٨٦٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ وَسُفْيَانَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنِ ابْنِ مَسْعُودٍ قَالَ: انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فِرْقَتَيْنِ، فِرْقَةً فَوْقَ الْجَبَلِ وَفِرْقَةً دُونَهُ فَقَالَ رَسُولُ اللهِ - ﷺ -: «اشْهَدُوا». [انظر: ٣٦٣٦ -\nمسلم: ٢٨٠٠ - فتح: ٨/ ٦١٧]\n\n٤٨٦٥ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، أَخْبَرَنَا ابْنُ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٌ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ قَالَ انْشَقَّ الْقَمَرُ وَنَحْنُ مَعَ النَّبِيِّ - ﷺ - فَصَارَ فِرْقَتَيْنِ، فَقَالَ لَنَا «اشْهَدُوا، اشْهَدُوا». [انظر: ٣٦٣٦ - مسلم: ٢٨٠٠ - فتح: ٨/ ٦١٧]\n\n٤٨٦٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ: حَدَّثَنِي بَكْرٌ، عَنْ جَعْفَرٍ، عَنْ عِرَاكِ بْنِ مَالِكٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: انْشَقَّ الْقَمَرُ فِي زَمَانِ النَّبِيِّ - ﷺ -. [انظر: ٣٦٣٨ - مسلم: ٢٨٠٣ - فتح: ٨/ ٦١٧]\n\n٤٨٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ سَأَلَ أَهْلُ مَكَّةَ أَنْ يُرِيَهُمْ آيَةً فَأَرَاهُمُ انْشِقَاقَ الْقَمَرِ. [انظر: ٣٦٣٧ - مسلم: ٢٨٠٢ - فتح: ٨/ ٦١٧].\n\n٤٨٦٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: انْشَقَّ الْقَمَرُ فِرْقَتَيْنِ.\nذكر فيه حديث أَبِي مَعْمَرٍ، عَنِ ابن مَسْعُودٍ - ﵁ - قَالَ: انْشقَّ القَمَرُ عَلَى\nعَهْدِ رَسُولِ اللهِ - ﷺ - فِرْقَتَيْنِ، فِرْقَةً فَوْقَ الجَبَلِ وَفِرْقَةً دُونَهُ فَقَالَ - ﷺ -: \"اشْهَدُوا\".\nوحديث ابن أبي نجيح عن مجاهد، عن أبي معمر عنه به.\nوحديث ابن عَبَّاسٍ ﵄: انْشَقَّ القَمَرُ فِي زَمَانِ رسول الله - ﷺ -.","vol":"23","page":321},{"text":"وحديث شَيْبَانَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -: سَأَلَ أَهْلُ مَكَّةَ أَنْ يُرِيَهُمْ آيَةً فَأَرَاهُمُ انْشِقَاقَ القَمَرِ.\nوعن شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ: انْشَقَّ القَمَرُ فِرْقَتَيْنِ.\nوقد سلف في باب انشقاق القمر بعد إسلام عمر - ﵁ - آخر المناقب (^١)، وفي باب: سؤال المشركين أن يريهم آية (^٢).\nوللبيهقي من حديث قتادة، عن أنس - ﵁ - بلفظ: (فأراه) (^٣) انشقاق القمر مرتين (^٤)، ئم عزاه للبخاري. وفي حديث ابن أبي عروبة عن قتادة: فأراهم مرتين انشقاقه. وقد حفظه عن قتادة ثلاثة: سفيان ومعمر وابن أبي عروبة. واسم ابن أبي نجيح عبد الله بن يسار مولى الأخنس، مات سنة إحدى وثلاثين ومائة. قال يحيى القطان: كان قدريًّا (^٥). واسم أبي معمر عبد الله بن سخبرة، ولأمه سخبرة صحبة ورواية، روى له الترمذي. قال ابن سعد: توفي ابن سخبرة بالكوفة، في ولاية عبيد الله بن زياد (^٦).\nقلت: كان يزيد بن معاوية أضاف لعبيد الله ولاية الكوفة مع البصرة حين أراد الحسين - ﵁ - أن يتوجه إليها، وقتل عبيد الله بالزاب من أرض الموصل سنة سبع وستين، قتله إبراهيم بن الأشتر من قبل المختار، وفيها\n_________\n(^١) سلف برقم (٣٨٦٨) كتاب: المناقب، باب: انشقاف القمر.\n(^٢) سلف برقم (٣٦٣٦).\n(^٣) ورد في هامش الأصل: (لعله فأراهم).\n(^٤) \"دلائل النبوة\" للبيهقي ٢/ ٢٦٢.\n(^٥) انظر ترجمته في \"التاريخ الكبير\" ٥/ ٢٣٣، \"الجرح والتعديل\" ٥/ ٢٠٣ \"تهذيب الكمال\" ١٦/ ٢١٥ - ٢١٨.\n(^٦) \"الطبقات\" ٦/ ١٠٣.","vol":"23","page":322},{"text":"قتل المختار، قتله مصعب بن الزبير بن العوام. وقد أسلفنا هناك أنه رواه غير هؤلاء الثلاثة، وممن رواه جبير بن مطعم أيضًا كما سلف هناك، وهو وابن مسعود شاهداه، وابن عباس وأنس أُخبرا به.\nوأبعد من قال: إن المراد به يوم القيامة، وأن المعنى: وينشق (^١)، وقد وهناه هناك، وصحت الرواية به، وجاء في تفسير أبي عبد الله أن ذلك كان ليلة البدر، وأن نصفه على الصفا والآخر على قعيقعان، وقال عبد بن حميد: أخبرنا قبيصة، عن سفيان، عن عطاء بن السائب، عن أبي عبد الرحمن السلمي قال: جمعت مع حذيفة بالمدائن فسمعته يقول: ألا إن القمر انشق على عهد رسول الله - ﷺ -. قال: الحديث (^٢) سنده لا بأس به.\nقلت: وقد رواه عن الصحابة المذكورين هنا وهناك أمثالهم كذلك من التابعين ثم كذلك نقل الجم الغفير والعدد الكثير إلى أن انتهى إلينا. وأيضًا قاله الكتاب العزيز كما سلف، فلا ينكره إلا معاند، وأما ما يروى في أنه دخل في كمه - ﵇ - وخرج في الأخرى فباطل لا أصل له. قال الحليمي في \"منهاجه\": ومن الناس من قال قوله: ﴿وَانْشَقَّ الْقَمَرُ﴾ معناه: ينشق كقوله: ﴿أَتَى أَمْرُ اللهِ﴾ أي: يأتي. قال: فإن كان هكذا فقد أتى، وقد رأيت الهلال وهو ابن ليلتين عرض كل واحد منهما كعرض القمر ليلة أربع أو خمس، وما زلت انظر إليهما حتى اتصلا ثم غابا. وكان معي جماعة من الثقات شاهدوا كذلك. قال وأخبرني من وثقت به، وكان خبره عندي كعياني أنه رأى الهلال وهو ابن ثلاث منشقًّا نصفين.\n_________\n(^١) انظر: \"تفسير الماوردي\" ٥/ ٤٠٩، \"زاد المسير\" ٨/ ٨٨.\n(^٢) انظر: \"الدر المنثور\" ٦/ ١٧٧.","vol":"23","page":323},{"text":"قال الحليمي: وإذا كان كذلك ظهر أن الانشقاق في الآية إنما هو الذي من أشراط الساعة دون الانشقاق الذي جعله الله لرسوله وحجة على أهل مكة.","vol":"23","page":324},{"text":"<span data-type='title' id=toc-2893>٢ - [باب] قوله: ﴿تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَ (١٤) وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍ (١٥)﴾ [القمر: ١٤ - ١٥]</span>.\nقَالَ قَتَادَةُ: أَبْقَى اللهُ سَفِينَةَ نُوحٍ حَتَّى أَدْرَكَهَا أَوَائِلُ هذِه الأُمَةِ.\n\n٤٨٦٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ [القمر: ١٧]. [انظر: ٣٣٤١ - مسلم: ٨٢٣ - فتح: ٨/ ٦١٧]\nهذا أسنده ابن أبي حاتم من حديث سعيد عنه: أبقى الله السفينة (يباقرين) (^١) من أرض الجزيرة عبرة وآية حتى نظر إليها أوائل هذِه الأمة نظرًا، وكم من سفينة كانت بعدها فصارت رمادًا (^٢)! وعند عبد بن حميد: أدركها أوائل هذِه الأمة على الجودي (^٣).\nثم ذكر البخاري حديث الأَسْوَدِ، عَنْ عَبْدِ اللهِ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ ﴿فَهَل مِن مُّدَّكِرٍ﴾ [القمر: ١٧]. وقد سلف.\n_________\n(^١) كذا في الأصل وعليها كلمة كذا، وفي \"تفسير الطبري\" ١١/ ٥٥٤: (بباقردى).\n(^٢) رواه ابن أبي حاتم في \"تفسيره\" ١٠/ ٣٣٢٠ وانظر \"تغليق التعليق\" ٤/ ٣٢٨.\n(^٣) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٨ ن جرير ١١/ ٥٥٥، وذكره السيوطي في \"الدر المنثور\" ٦/ ١٨٥، وعزاه لعبد الرزاق وعبد بن حميد وابن جرير وابن المنذر عن قتادة.","vol":"23","page":325},{"text":"<span data-type='title' id=toc-2894>٣ - [باب] قوله: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ﴾ الآية [القمر: ١٧]</span>\nقَالَ مُجَاهِدٌ: (يَسَّرْنَا): هَوَّنَّا قِرَاءَتَهُ.\n\n٤٨٧٠ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَقْرَأُ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾. [القمر: ١٧].\nهذا أخرجه (عبيد) (^١) عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه (^٢).\nثم ساق حديث عبد الله أيضًا.\n_________\n(^١) كذا في الأصل ولعلها: (عبد) يعني: عبد بن حميد.\n(^٢) ورواه الطبري ١١/ ٥٥٥، والبيهقي في \"الأسماء والصفات\" ٢/ ٨ من طريق ورقاء عن ابن أبي نجيح عن مجاهد، وذكره السيوطي في \"الدر\" ٦/ ١٨٠ وعزاه لعبد بن حميد وابن جرير وابن المنذر والبيهقي.","vol":"23","page":326},{"text":"<span data-type='title' id=toc-2895>٤ - باب ﴿أَعْجَازُ نَخْلٍ مُنْقَعِرٍ﴾ إلى قوله: ﴿مِنْ مُدَّكِرٍ﴾</span>\n٤٨٧١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ أَنَّهُ سَمِعَ رَجُلًا سَأَلَ الأَسْوَدَ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ أَوْ (مُذَّكِرٍ) فَقَالَ: سَمِعْتُ عَبْدَ اللهِ يَقْرَؤُهَا: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ [القمر: ٢٢] قَالَ: وَسَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَؤُهَا: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ [القمر: ٢٢] دَالًا. [انظر: ٣٣٤١ - مسلم: ٨٢٣ - فتح: ٨/ ٦١٨]\nساق فيه حديث أَبِي إِسحَاقَ أَنَّهُ سَمِعَ رَجُلًا سَأَلَ الأَسْوَدَ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ أَوْ (مُذَّكِرٍ) فَقَالَ: سَمِعْتُ عَبْدَ اللهِ يَقْرَؤُهَا: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ قَالَ: وَسمِعْتُ النَّبِيَّ - ﷺ - يقْرَؤُهَا: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ [القمر: ٢٢] دَالًا.","vol":"23","page":327},{"text":"<span data-type='title' id=toc-2896>٥ - باب ﴿كَهَشِيمِ الْمُحْتَظِرِ (٣١) وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (٣٢)﴾ [القمر: ٣١، ٣٣]</span>\nمتدكر (^١)\n\n٤٨٧٢ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا أَبِي، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَرَأَ ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ [القمر: ٣٣] الآيَةَ. [انظر:٣٣٤١ - مسلم: ٨٣٣ - فتح: ٨/ ٦١٨]\nثم ساق فيه أيضًا حديث أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ، أنَّ النَّبِيَّ - ﷺ - قَرَأَ ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾.\n_________\n(^١) كذا في الأصل وعليها كذا.","vol":"23","page":328},{"text":"<span data-type='title' id=toc-2897>٦ - باب ﴿وَلَقَدْ صَبَّحَهُمْ بُكْرَةً﴾ إلى قوله: ﴿مِنْ مُدَّكِرٍ﴾</span>\n٤٨٧٣ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَرَأَ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ [القمر: ٤٠]. [انظر: ٣٣٤١ - مسلم: ٨٢٣ - فتح: ٨/ ٦١٨]\nساقه فيه أيضًا قال: قرأت على رسول الله - ﷺ - (فَهَلْ مِن مذكر) فقال - ﵇ -: \" ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ \".","vol":"23","page":329},{"text":"<span data-type='title' id=toc-2898>٧ - باب ﴿وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِنْ مُدَّكِرٍ (٥١)﴾ [القمر: ٥١]</span>\n٤٨٧٤ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللهِ قَالَ: قَرَأْتُ عَلَى النَّبِيِّ - ﷺ -: فَهَلْ مِنْ مُذَّكِرٍ فَقَالَ النَّبِيُّ - ﷺ - (فَهَلْ مِنْ مُدَّكِرٍ) [القمر: ٥١] [انظر: ٣٣٤١ - مسلم: ٨٢٣ - فتح: ٨/ ٦١٨]\nساقه فيه أيضا أنه - ﵇ - قرأ: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾.","vol":"23","page":330},{"text":"<span data-type='title' id=toc-2899>٨ - باب ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥)﴾ [القمر: ٤٥]\n٤٨٧٥ </span>- حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ. وَحَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، عَنْ وُهَيْبٍ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ وَهْوَ فِي قُبَّةٍ يَوْمَ بَدْرٍ: «اللَّهُمَّ إِنِّي أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللَّهُمَّ إِنْ تَشَأْ لَا تُعْبَدْ بَعْدَ الْيَوْمِ». فَأَخَذَ أَبُو بَكْرٍ بِيَدِهِ فَقَالَ: حَسْبُكَ يَا رَسُولَ اللهِ، أَلْحَحْتَ عَلَى رَبِّكَ. وَهْوَ يَثِبُ فِي الدِّرْعِ، فَخَرَجَ وَهْوَ يَقُولُ: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥)﴾ [القمر: ٤٥]. [انظر: ٣٩١٥ - فتح: ٨/ ٦١٩]\nذكر فيه حديث ابن عباس ﵄ قَالَ وَهْوَ فِي قُبَّةٍ يَوْمَ بَدْرٍ: \"اللَّهُمَّ إِنِّي أَنْشُدُكَ عَهْدَكَ .. \"الحديث، سلف في غزاة بدر. زاد هنا: وَهْوَ يَثِبُ فِي الدِّرْعِ. وفي آخره: ﴿وَأْمُرْ﴾ يَعْنِي مِنَ المَرَارَةِ.\nوساقه هنا عن شيخه محمد بن حوشب، وهو محمد بن عبد الله بن حوشب -كما ذكره هناك- وهو تابعي. ووهيب المذكور هنا -الراوي عن خالد، عن عكرمة، عن ابن عباس- هو ابن خالد بن عجلان باهلي بصري، مات سنة خمس وستين ومائة، ابن ثمان وخمسين سنة.\nوقوله في هذِه: (حدثنا محمد، ثنا عفان) كذا هو في بعض النسخ قال الجياني: كذا في روايتنا عن الأصيلي غير منسوب، وكذا هو عند أبي ذر وأبي نصر قال: وسقط في نسخة ابن السكن ذكر محمد هذا قال البخاري: (حدثنا عفان). ولعله الذهلي (^١).\n_________\n(^١) \"تقييد المهمل وتمييز المشكل\" ٣/ ١٠٤٣ - ١٠٤٤.","vol":"23","page":331},{"text":"وذكر البخاري بعد في الباب الآتي فقال: حدثنا إسحاق، ثنا خالد، عن خالد، عن عكرمة، عن ابن عباس فذكره. وهو إسحاق بن شاهين الواسطي كما ذكر جماعة أبو بشر. وخالد الأول هو ابن عبد الله بن عبد الرحمن بن يزيد الواسطي مولى مزينة الطحان، مات مع مالك وحماد بن زيد وسلام (^١). وخالد الثاني هو ابن مهران أبو المنازل الحذاء البصري مولى قريش، وقيل مولى بني مجاشع، مات سنة إحدى أو اثنتين وأربعين ومائة (^٢).\nثم هذا الحديث من مراسيل ابن عباس، وقد بينه مسلم، حيث رواه من طريق سماك عنه قال: حدثني عمر بن الخطاب، فذكره (^٣).\nومعنى: ﴿أَدْهَى وَأَمَرُّ﴾ أي: هي أشد مما لحقهم من الهزيمة، و﴿أدهى﴾ مشتق من الداهية وهي الأمر العظيم الذي لا دواء له، و﴿أمر﴾ من المرارة.\n_________\n(^١) انظر ترجمته في \"التاريخ الكبير\" ٣/ ١٦٠، \"الجرح والتعديل\" ٣/ ٣٤٠، \"تهذيب الكمال\" ٨/ ٩٩ - ١٠٤.\n(^٢) انظر ترجمته في \"التاريخ الكبير\" ٣/ ١٧٣، \"الجرح والتعديل\" ٣/ ٣٥٢، \"تهذيب الكمال\" ٨/ ١٧٧ - ١٨٢.\n(^٣) مسلم برقم (١٧٦٣) كتاب: الجهاد والسير، باب: الإمداد بالملائكة في غزوة بدر، وإباحة الغنائم.","vol":"23","page":332},{"text":"<span data-type='title' id=toc-2900>٩ - باب ﴿بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (٤٦)﴾ [القمر: ٤٦]</span>\nيَعْنِي: مِنَ المَرَارَةِ.\n\n٤٨٧٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامُ بْنُ يُوسُف، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي يُوسُفُ بْنُ مَاهَكَ قَالَ: إِنِّي عِنْدَ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ قَالَتْ: لَقَدْ أُنْزِلَ عَلَى مُحَمَّدٍ - ﷺ - بِمَكَّةَ، وَإِنِّي لَجَارِيَةٌ أَلْعَبُ ﴿بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ﴾. [القمر: ٤٦]. [٤٩٩٣ - فتح: ٨/ ٦١٩]\n\n٤٨٧٧ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا خَالِدٌ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ وَهْوَ فِي قُبَّةٍ لَهُ يَوْمَ بَدْرٍ: «أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللَّهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ أَبَدًا». فَأَخَذَ أَبُو بَكْرٍ بِيَدِهِ وَقَالَ: حَسْبُكَ يَا رَسُولَ اللهِ فَقَدْ أَلْحَحْتَ عَلَى رَبِّكَ. وَهْوَ فِي الدِّرْعِ فَخَرَجَ وَهْوَ يَقُولُ: \" ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥) بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (٤٦)﴾ [القمر: ٤٥، ٤٦] [انظر: ٢٩١٥ - فتح: ٨/ ٦١٩]\nقد أسلفنا الكلام على ذلك آنفًا.\nذكر فيه حديث عائشة ﵂: لَقَدْ نزل عَلَى رسول الله - ﷺ - بِمَكَّةَ، وَإِنِّي لَجَارِيَةٌ أَلْعَبُ ﴿بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (٤٦)﴾، ويأتي وحديث ابن عباس السالف.","vol":"23","page":333},{"text":"<span data-type='title' id=toc-2901>(٥٥) سورة الرَّحْمَنِ</span>\n﴿وَأَقِيمُوا الْوَزْنَ﴾ يُرِيدُ لِسَانَ المِيزَانِ، وَالْعَصْفُ: بَقْلُ الزَّرْعِ إِذَا قُطِعَ مِنْهُ شيء قَبْلَ أَنْ يُدْرِكَ فَذَلِكَ العَصْفُ. ﴿وَالرَّيْحَانُ﴾ رِزْقُهُ. ﴿وَالْحَبُّ﴾ الذِي يُؤْكَلُ مِنْهُ، وَالرَّيْحَانُ فِي كَلَامِ العَرَبِ: الرِّزْقُ، وَقَالَ بَعْضُهُمْ: وَالْعَصْفُ يُرِيدُ المَأكُولَ مِنَ الحَبِّ، وَالرَّيْحَانُ النَّضِيجُ الذِي لَمْ يُؤْكَلْ. وَقَالَ غَيْرُهُ العَصْفُ وَرَقُ الحِنْطَةِ. وَقَالَ الضَّحَّاكُ: العَصْفُ التِّبْنُ. وَقَالَ أَبُو مَالِكٍ: العَصْفُ أَوَّلُ مَا يَنْبُتُ تُسَمِّيهِ النَّبَطُ هَبُورًا. وَقَالَ مُجَاهِدٌ: العَصْفُ وَرَقُ الحِنْطَةِ. وَالرَّيْحَانُ الرِّزْقُ، وَالْمَارجُ: اللَّهَبُ الأَصْفَرُ وَالأَخْضَرُ الذِي يَعْلُو النَّارَ إِذَا أُوقِدَتْ. وَقَالَ بَعْضُهُمْ عَنْ مُجَاهِدٍ: ﴿رَبُّ الْمَشْرِقَيْنِ﴾ لِلشَّمْسِ فِي الشِّتَاءِ مَشْرِقٌ، وَمَشْرِقٌ فِي الصَّيْفِ. ﴿وَرَبُّ الْمَغْرِبَيْنِ﴾ مَغْرِبُهَا فِي الشِّتَاءِ وَالصَّيْفِ ﴿لَا يَبْغِيَانِ﴾ لَا يَخْتَلِطَانِ ﴿الْمُنْشَآتُ﴾ مَا رُفِعَ قِلْعُهُ مِنَ السُّفُنِ، فَأَمَّا مَا لَمْ يُرْفَعْ قَلْعُهُ فَلَيْسَ بِمُنْشَأَةٍ. وَقَالَ مُجَاهِدٌ: ﴿وَنُحَاسٌ﴾ الصُّفْرُ يُصَبُّ عَلَى رُءُوسِهِمْ، يُعَذَّبُونَ بِهِ. ﴿خَافَ مَقَامَ رَبِّهِ﴾ يَهُمُّ بِالْمَعْصِيَةِ فَيَذْكُرُ اللهَ -﷿- فَيَتْرُكُهَا، الشُّوَاظُ لَهَبٌ مِنْ نَارٍ. ﴿مُدْهَامَّتَانِ (٦٤)﴾ سَوْدَاوَانِ مِنَ الرِّيِّ. ﴿صَلْصَالٍ﴾ طِينٌ خُلِطَ بِرَمْلٍ، فَصَلْصَلَ كَمَا يُصَلْصِلُ الفَخَّارُ. وَيُقَالُ: مُنْتِنٌ، يُرِيدُونَ بِهِ: صَلَّ، يُقَالُ: صَلْصَالٌ، كَمَا يُقَالُ: صَرَّ البَابُ عِنْدَ الإِغْلَاقِ، وَصَرْصَرَ مِثْلُ كَبْكَبْتُهُ يَعْنِي كَبَبْتُهُ. ﴿فَاكِهَةٌ وَنَخْلٌ","vol":"23","page":334},{"text":"وَرُمَّانٌ﴾ وَقَالَ بَعْضُهُمْ: لَيْسَ الرُّمَّانُ وَالنَّخْلُ بِالْفَاكِهَةِ، وَأَمَّا العَرَبُ فَإِنَّهَا تَعُدُّهَا فَاكِهَةً كَقَوْلِهِ -﷿-: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ [البقرة: ٢٣٨] فَأَمَرَهُمْ بِالْمُحَافَظَةِ على كُلِّ الصَّلَوَاتِ، ثُمَّ أَعَادَ العَصْرَ تَشْدِيدًا لَهَا، كَمَا أُعِيدَ النَّخْلُ وَالرُّمَّانُ، وَمِثْلُهَا ﴿أَلَمْ تَرَ أَنَّ اللهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾ ثُمَّ قَالَ ﴿وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ﴾ [الحج: ١٨] وَقَدْ ذَكَرَهُمْ فِي أَوَّلِ قَوْلِهِ: ﴿مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾ وَقَالَ غَيْرُهُ: ﴿أَفْنَانٍ﴾: أَغْصَانٍ. ﴿وَجَنَى الْجَنَّتَيْنِ دَانٍ﴾: مَا يُجْتَنَى قَرِيبٌ. وَقَالَ الحَسَنُ: ﴿فَبِأَيِّ آلَاءِ﴾: نِعَمِهِ. وَقَالَ قَتَادَةُ: ﴿رَبِّكُما﴾ يَعْنِي الجِنَّ وَالإِنْسَ. وَقَالَ أَبُو الدَّرْدَاءِ: ﴿كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ﴾ يَغْفِرُ ذَنْبًا، وَيَكْشِفُ كَرْبًا، ويرْفَعُ قَوْمًا، وَيَضَعُ آخَرِينَ. وَقَالَ ابن عَبَّاسٍ: ﴿بَرْزَخٌ﴾ حَاجِزٌ، الأَنَامُ: الخَلْقُ ﴿نَضَّاخَتَانِ﴾: فَيَّاضَتَانِ ﴿ذُو الْجَلَالِ﴾: ذُو العَظَمَةِ، وَقَالَ غَيْرُهُ: مَارجٌ خَالِصٌ مِنَ النَّارِ، يُقَالُ: مَرَجَ الأَمِيرُ رَعِيَّتَهُ إِذَا خَلَّاهُمْ يَعْدُو بَعْضُهُمْ على بَعْضٍ. مَرَجَ أَمْرُ النَّاسِ ﴿مَرِيجٍ﴾ [ق: ٥]: مُلْتَبِسٌ ﴿مَرَجَ﴾ اخْتَلَطَ البَحْرَانِ، مِنْ مَرَجْتَ دَابَّتَكَ تَرَكْتَهَا. ﴿سَنَفْرُغُ لَكُمْ﴾: سَنُحَاسِبُكُمْ، لَا يَشْغَلُهُ شَيْءٌ عَنْ شَيْءٍ وَهْوَ مَعْرُوفٌ فِي كَلَامِ العَرَبِ يُقَالُ: لأَتَفَرَّغَنَّ لَكَ وَمَا بِهِ شُغْلٌ، يَقُولُ: لآخُذَنَّكَ عَلَى غِرَّتِكَ.\nهي مكية.","vol":"23","page":335},{"text":"وعن همام، عن قتادة: مدنية. وروى سعيد عنه: مكية (^١). وكيف تكون مدنية، هانما قرأها الشارع بسوق عكاظ فسمعته الجن، وأول شيء سمعت قريش من القرآن جهرًا سورة الرحمن، قرأها ابن مسعود عند الحجر فضربوه حتى أثروا في وجهه، كما ذكره ابن إسحاق عن يحيى بن عروة بن الزبير، عن أبيه (^٢).\nوعن ابن عباس: ﴿يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ مدنية. وروى عطية عن ابن عباس: مدنية، وهو قول ابن مسعود (^٣). وقال مقاتل: نزلت لما سمع كفار مكة قوله: ﴿اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا﴾ فأخبر الله عن نفسه وعن صنعه ليعرف ويوحد.\nقال السخاوي: ونزلت قبل: ﴿هَلْ أَتَى﴾ وبعد الرعد (^٤).\n(ص) (وقال مجاهد: ﴿بِحُسْبَانٍ﴾ كَحُسْبَانِ الرَّحَى) هذا أسنده عبد بن حميد عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه. ولفظ ابن أبي نجيح عنه قال: يدوران في مثل قطب الرحى (^٥).\n(ص) (وقال أبو مالك: بحساب ومنازل. وفي رواية: وأجلٍ) قلت: والحسبان أيضًا. سهام قصار الواحد حسبانة.\n_________\n(^١) قال السيوطي في \"الدر المنثور\" ٦/ ١٨٩: أخرجه النحاس عن ابن عباس: نزلت سورة الرحمن بمكة، وأخرج ابن مردويه والبيهقي في \"الدلائل\" عن ابن عباس ﵄: نزلت سورة الرحمن بالمدينة.\nوذكرهما ابن عطية في \"المحرر الوجيز\" ١٤/ ١٧٧ وقال: القول الأول أصح.\n(^٢) \"سيرة ابن إسحاق\" ص ١٦٦.\n(^٣) انظر: \"زاد المسير\" ٨/ ١٠٥، و\"الدر المنثور\" ٦/ ١٨٩.\n(^٤) \"جمال القراء\" ص ٨.\n(^٥) رواه الطبري في \"تفسيره\" ١١/ ٥٧٤، وذكره السيوطي في \"الدر المنثور\" ٦/ ١٩١، وعزاه لعبد بن حميد وابن جرير وابن المنذر.","vol":"23","page":336},{"text":"(ص) (وقال غيره: ﴿وَأَقِيمُوا الْوَزْنَ﴾: لِسَانَ المِيزَانِ) هو قول أبي الدرداء.\n(ص) (وَالْعَصْفُ بَقْلُ الزَّرْعِ، إِذَا قُطِعَ مِنْهُ شَيء قَبْلَ أَنْ يُدْرِكَ، فَذَلِكَ العَصْفُ. ﴿وَالرَّيْحَانُ﴾: ورقه. ﴿وَالْحَبُّ﴾ الذِي يُؤْكَلُ مِنْهُ، وَالرَّيْحَانُ فِي كَلَامِ العَرَبِ: الرِّزْقُ، وَقَالَ بَعْضُهُمْ: يُرِيدُ المَأْكُولَ مِنَ الحَبِّ، وَالرَّيْحَانُ: النَّضِيجُ الذِي لَمْ يُؤْكَلْ. وَقَالَ غَيْرُهُ: العَصْفُ وَرَقُ الحِنْطَةِ. وَقَالَ الضَّحَّاكُ: العَصْفُ: التِّبْنُ. وَقَالَ أَبُو مَالِكٍ: العَصْفُ أَوَّلُ مَا يَنْبُتُ تُسَمِّيهِ النَّبَطُ هَبُورًا. وَقَالَ مُجَاهِدٌ: العَصْفُ: وَرَقُ الحِنْطَةِ، والريحان: الرزق) هذا -أعني: قول مجاهد- رواه عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^١)، قال: وقراءة عاصم: (الريحانُ) بالرفع. وروى مقالة أبي مالك عن يحيى بن عبد الحميد، عن ابن المبارك، عن إسماعيل بن أبي خالد عنه (^٢).\nوالنَّبَط بفتح النون والباء. وهبور بفتح الهاء.\nومقالة الضحاك رواها جويبر عنه (^٣)، وحكيت عن ابن عباس أيضًا. وعنه أيضًا أنه ورق الزرع الأخضر إذا قطع رءوسه ويبس (^٤)، نظيره: ﴿كَعَصْفٍ مَأْكُولٍ﴾ وعن مجاهد في العصف أنه ورق الزرع\n_________\n(^١) ذكره السيوطي في \"الدر المنثور\" ٦/ ١٩٢ وعزاه لابن جرير وابن المنذر. ورواه عبد الرحمن الهمذاني في \"تفسير مجاهد\" ٢/ ٦٤٠ واللفظ له.\nورواه الطبري في \"التفسير\" ١١/ ٥٧٩ من طريق ورقاء عن ابن أبي نجيح عن مجاهد بلفظ: الوصف: الورق من كل شيء.\n(^٢) \"تفسير الطبري\" ١١/ ٥٧٩ وقال ابن حجر في \"الفتح\" ٨/ ٦٢١: وليس له -أي لأبي مالك- في البخاري إلا هذا الموضع.\n(^٣) رواه الطبري في \"تفسيره\" ١١/ ٥٧٩ من طريق مهران عن سفيان عن الضحاك.\n(^٤) رواه الطبري ١١/ ٥٧٩.","vol":"23","page":337},{"text":"وأطلق (^١). ويسمى ورق الزرع أيضًا الجلة بكسر الجيم، كما نقله ابن السكيت (^٢). وقال ابن كيسان: العصف: ورق كل شيء خرج منه الحب، يبدو أولا ورقًا، ثم يكون سوقًا، ثم أكماما ثم حبًّا (^٣).\nوقوله: (الريحان في كلام العرب: الرزق) هو كما قال، وجزم به في صفة الجنة (^٤)، وهو قول مجاهد (^٥). قال ابن عباس: كل ريحان في القرآن فهو رزق (^٦)، قال مقاتل: بلغة حمير (^٧). وعن ابن عباس أيضًا أنه الريح (^٨).\nوقال الضحاك: الطعام (^٩). وقال الحسن: هو المعروف (^١٠).\nوقوله أولًا: (والريحان رزقه) هو قول مجاهد أيضًا.\n(ص) (وَالْمَارجُ: اللَّهَبُ الأَصْفَرُ وَالأَخْضَرُ الذِي يَعْلُو النَّارَ إِذَا أُوقِدَتْ) هذا أخرجه ابن أبي حاتم بالسند السالف عن مجاهد (^١١).\nوفي بعض النسخ قال مجاهد: ﴿كَالْفَخَّارِ﴾ كما يصنع الفخار، والمارج: طرف النار. وعن مجاهد أنه اللهب الأحمر والأسود، من\n_________\n(^١) المصدر السابق.\n(^٢) \"إصلاح المنطق\" ص ٣٤.\n(^٣) انظر: \"الوسيط\" ٤/ ٢١٨، \"تفسير البغوي\" ٧/ ٤٤٣.\n(^٤) سلف قبل الحديث (٣٢٤٠) كتاب بدء الخلق.\n(^٥) \"تفسير مجاهد\" ٢/ ٦٤٠.\n(^٦) \"تفسير الطبري\" ١١/ ٥٨٠.\n(^٧) انظر: \"تفسير القرطبي\" ١٧/ ١٥٧ ونسبه للضحاك.\n(^٨) المرجع السابق.\n(^٩) المرجع السابق.\n(^١٠) انظر: \"تفسير الطبري\" ١١/ ٥٨٠ - ٥٨١، \"زاد المسير\" ٨/ ١٠٨ - ١٠٩.\n(^١١) رواه الفريابىِ وعبد بن حميد وابن جرير كما في \"الدر المنثور\" ٦/ ١٩٣ ولم يعزه لابن أبي حاتم.","vol":"23","page":338},{"text":"قولهم: مرج أمر القوم: إذا اختلط. وذكر بعد ذلك عن بعضهم: (مارج خالص من النار، يقال: مرج الأمير رعيته إذا خلاهم يعدو بعضهم على بعض، مرج بأمر الناس ﴿مَرِيجٍ﴾ [ق: ٥]: ملتبس. ﴿مَرَجَ﴾: خلط البحرين، من مرجت دابتك تركتها).\n(ص) (وَقَالَ بَعْضُهُمْ عَنْ مُجَاهِدٍ ﴿رَبُّ الْمَشْرِقَيْنِ﴾ لِلشَّمْسِ فِي الشِّتَاءِ مَشْرِقٌ، وَمَشْرِقٌ فِي الصَّيْفِ. ﴿وَرَبُّ الْمَغْرِبَيْنِ﴾ مَغْرِبُهَا فِي الشِّتَاءِ وَالصَّيْفِ) هذا أخرجه ابن المنذر عن علي بن المبارك، ثنا زيد، ثنا ابن ثور، عن ابن جريج، عن مجاهد (^١).\n(ص) (﴿لَا يَبْغِيَانِ﴾: لَا يَخْتَلِطَانِ) أخرجه ابن المنذر بهذا الإسناد عنه أيضًا، وأخرجه عنه، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه أي: لا العذب على الملح ولا عكسه (^٢).\n(ص) (﴿الْمُنْشَآتُ﴾ مَا رُفِعَ قِلْعُهُ مِنَ السُّفُنِ، فَأَمَّا مَا لَمْ يُرْفَعْ قَلْعُهُ فَلَيْسَ بِمُنْشَأَةٍ) أخرجه أيضًا به (^٣). وقيل: يعنى السفن التي أنشئت. أي: ابتدئ بهن في البحر لتجري فيه. والقلع بكسر القاف وسكون اللام وفتحها أيضًا حكاه ابن التين. قال غندر: كان الأعمش يقرؤها: (المنشئات) يعني: الباديات. وقرأ بها عاصم. وقال الضحاك: (المنشئات) الفاعلات، قال الزجاج: والفتح أجود (^٤).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١١/ ٥٨٥ من طريق عن ابن أبي نجيح عن مجاهد وذكره السيوطي في \"الدر\" ٦/ ١٩٣ وعزاه لعبد بن حميد وابن جرير.\n(^٢) رواه الطبري ١١/ ٥٨٧ من طريق ورقاء عن ابن أبي نجيح عن مجاهد وأورده السيوطي في \"الدر\" ٦/ ١٩٤ وعزاه لعبد بن حميد وابن جرير وابن المنذر.\n(^٣) رواه الطبري ١١/ ٥٩١ وذكره السيوطي في \"الدر\" وعزاه للفريابي وعبد بن حميد وابن جرير.\n(^٤) انظر: \"الحجة للقراء السبعة\" ٦/ ٢٤٧ - ٢٤٨، و\"حجة القراءات\" ص ٦٩١ - ٦٩٢.","vol":"23","page":339},{"text":"(ص) (وَقَالَ مُجَاهِدٌ: ﴿وَنُحَاسٌ﴾ الصُّفْرُ يُصَبُّ على رُءُوسِهِمْ، يُعَذَّبُونَ بِهِ) أسنده ابن المنذر، عن موسى بن هارون، عن يحيى، ثنا قيس، عن منصور عنه (^١).\n(ص) (والشُّوَاظُ لَهَبٌ مِنْ نَارٍ) وهو من تتمة قول مجاهد (^٢)، وقد أسنده ابن المنذر بالسند السالف عن ابن المبارك إلى آخره. وقيل: هو اللهب الذي لا دخان فيه (^٣). وقيل: هو النار المحضة بغير دخان.\n(ص) (وقال مجاهد: ﴿خَافَ مَقَامَ رَبِّهِ﴾ يَهُمُّ بِالْمَعْصيَةِ فَيَذْكُرُ اللهَ -﷿- فَيَتْرُكُهَا)، أسنده ابن المنذر عن بكار بن قتيبة، ثنا أبو حذيفة، ثنا سفيان، عن منصور عنه.\nوقال قتادة: يعمل بالليل والنهار (^٤).\nوقوله: ﴿جَنَّتَانِ﴾ فيه رد لقول الفراء: إنها قد تكون جنة فثنى (^٥).\n_________\n(^١) رواه الطبري ١١/ ٥٩٧، وذكره السيوطي في \"الدر المنثور\" ٦/ ١٩٩ وعزاه لهناد وعبد بن حميد وابن جرير وابن المنذر.\n(^٢) \"تفسير مجاهد\" ٢/ ٦٤٢.\n(^٣) انظر: \"تفسيره البغوي\" ٧/ ٤٤٨، \"تفسير القرطبي\" ١٧/ ١٧٢.\n(^٤) انظر: \"الدر المنثور\" ٦/ ٢٠٢.\n(^٥) قال الفراء: وقد يكون في العربية: جنة تثنيها العرب في أشعارها؛ أنشدني بعضهم:\nومَهْمَين قَذَفَين مرتين … قطعته بالأَمِّ لا بالسَّمتين\nيريد: مهمها وسمتًا واحدًا، وأنشدنى آخر:\nيسعى بكيداء ولهذمين … قد جعل الأرطأة جنتين\nوذلك أن الشعر له قواف يقيمها الزيادة والنقصان، فيحتمل ما لا يحتمله الكلام. \"معاني القرآن\" ٣/ ١١٨.\nقال القرطبي في \"تفسيره\" (١٧/ ١٨٦): وفيل: أفردا بالذكر لأن النخل ثمره فاكهة وطعام، والرمان فاكهة ودواء، فلم يخلصا للتفكه، ومنه قال أبو حنيفة ﵀.","vol":"23","page":340},{"text":"(ص) (﴿مُدْهَامَّتَانِ (٦٤)﴾ سَوْدَاوَانِ مِنَ الرِّيِّ) أسنده ابن أبي حاتم، عن حجاج، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه. أعني: عن مجاهد (^١).\nوجزم به أيضًا في باب: صفة الجنة (^٢).\n(ص) (﴿صَلْصَالٍ﴾ طِينٌ خُلِطَ بِرَمْلٍ) إلى قوله: (كَبَبْتُهُ) سلف في باب: خلق آدم (^٣).\n(ص) (﴿فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ﴾ قَالَ بَعْضُهُمْ: لَيْسَ الرُّمَّانُ وَالنَّخْلُ بِالْفَاكِهَةِ -يعني أن أبا حنيفة- (^٤)، وَأَمَّا العَرَبُ فَإِنَّهَا تَعُدُّهَا فَاكِهَةً فتجيب بهما كَقَوْلِهِ تعالى: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ فَأَمَرَهُمْ بِالْمُحَافَظَةِ على كُلِّ الصَّلَوَاتِ، ثُمَّ أَعَادَ العَصْرَ تَشْدِيدًا لَهَا، كَمَا أُعِيدَ النَّخْلُ وَالرُّمَّانُ) أي: فهو من باب عطف الخاص على العام قال: (ومثله: ﴿أَلَمْ تَرَ أَنَّ اللهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾ ثُمَّ قَالَ: ﴿وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ﴾ وَقَدْ ذَكَرَهُمْ فِي أَوَّلِ قَوْلِهِ: ﴿مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾.\n(وقال غيره: ﴿أَفْنَانٍ﴾: أغصان) جزم به في باب: صفة الجنة، وحكاه الثعلبي عن مجاهد، فينظر في قوله. وقال غيره: وقال\n_________\n(^١) رواه عبد الرحمن الهمذاني في \"تفسير مجاهد\" ٢/ ٦٤٣ من طريق ورقاء عن ابن أبي نجيح، به وذكره السيوطي في \"الدر المنثور\" ٦/ ٢٠٩، وعزاه لعبد بن حميد ولم يعزه لابن أبي حاتم.\n(^٢) سلف قبل الحديث (٣٢٤٠) كتاب: بدء الخلق.\n(^٣) سلف قبل الحديث (٣٣٢٦) كتاب: أحاديث الأنبياء.\n(^٤) قال ابن حجر في \"الفتح\" ٨/ ٦٢٣: قال شيخنا ابن الملقن: البعض المذكور هو أبو حنيفة. قلت بل نقل البخاري هذا الكلام من كلام الفراء. انظر \"معاني القرآن\" ٣/ ١١٩.","vol":"23","page":341},{"text":"ابن عباس: واحدهما: فنن. وعبارة الضحاك: ألوان الفواكه (^١).\n(ص) (﴿وَجَنَى الْجَنَّتَيْنِ دَانٍ﴾ مَا يُجْتَنى قَرِيبٌ) أي مثاله القائم والقاعد والنائم، وقد جزم به أيضًا هناك.\n(ص) (وقال الحسن: ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا﴾ قال قتادة: يعني الجن والإنس) كذا في الأصول، وفي بعض النسخ: ﴿فَبِأَيِّ آلَاءِ﴾: نعمه. وقال قتادة: ﴿رَبِّكُمَا﴾ يعني: الجن والإنس (^٢).\nوالآلاء: النعم بلا شك. واحدها (ألا) (^٣) وقيل: خاطب بلفظ التثنية على عادة العرب.\n(ص) (وَقَالَ أَبُو الدَّرْدَاءِ: ﴿كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ﴾ يَغْفِرُ ذَنْبًا، وَيَكْشِفُ كَرْبًا، ويرْفَعُ قَوْمًا، وَيَضَعُ آخَرِينَ) هذا مرفوع أخرجه ابن ماجه عن هشام بن عمار، ثنا الوزير بن صبيح أبو روح الدمشقي، سمعت يونس بن ميسرة بن حلبس يحدث عن أم الدرداء، عن أبي الدرداء مرفوعًا: \"من شأنه أن يغفر ذنبًا ويفرج كربًا\" إلى آخره (^٤).\nوقال قتادة: يحيي حيًّا ويميت، ويربي صغيرًا، ويفك أسيرًا، ويغني فقيرًا، وهو يسير حاجات الصالحين ويرى شكواهم وصريخ الأخيار. وقال عبيد بن عمير بن شبابة: أن يفك عانيًا، ويشفي مريضًا، ويجيب داعيًا، ويعطي سائلًا (^٥).\n_________\n(^١) انظر: \"تفسير الطبري\" ١١/ ٦٠٤.\n(^٢) انظر: \"تفسير الطبري\" ١١/ ٥٨٢.\n(^٣) ورد في هامش الأصل: في الواحد ألا كرحى، وقيل: كمعًى، وقيل: بالكسر وسكون اللام والتنوين كنحي، وإلوٍ كأمر.\n(^٤) \"سنن ابن ماجه\" (٢٠٢).\n(^٥) \"تفسير الطبري\" ١١/ ٥٩١ - ٥٩٢.","vol":"23","page":342},{"text":"وقيل: يعتق رقابًا، ويقحم عقابًا، ويعطي رغابًا. وقيل غير ذلك مما هو بنحوه.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿بَرْزَخٌ﴾: حَاجِزٌ) أسنده ابن أبي حاتم، عن أبيه، عن أبي صالح، عن معاوية، عن عليٍّ عنه. وقال الحسن: أبهم البرزخ، فلا يبغيان عنكم فيغرقاكم. وقال قتادة: هو بحر فارس والروم، وبحر المشرق وبحر المغرب، وفي بحر الجزيرة واليبس ما أخذ أحدهما من صاحبه فهو بغي (^١). وقال ابن أبزى: البرزخ: البعد (^٢).\n(ص) (الأنام: الخَلْقُ) قال الحسن: الجن والإنس (^٣)، وقال ابن عباس: لكل ذي روح (^٤).\n(ص) (﴿نَضَّاخَتَانِ﴾: فَيَّاضَتَانِ) أي: لا ينقطع من الماء، أو من المسك والكافور.\n(ص) (﴿ذُو الْجَلَالِ﴾: العَظَمَةِ) هو كما قال.\n(ص) (﴿سَنَفْرُغُ لَكُمْ﴾: سنُحَاسِبُكُمْ، لَا يَشْغَلُهُ شَيْءٌ عَنْ شَيْءٍ، وَهْوَ مَعْرُوفٌ فِي كَلَامِ العَرَبِ، يُقَالُ: لأَتَفرَّغَنَّ لَكَ وَمَا بِهِ شُغْلٌ، يَقُولُ: لآخُذَنَّكَ على غِرَّتِكَ) هذا قول ابن عباس والضحاك أنه تهديد. وقيل: سنقصدكم بعد الإهمال ونأخذ في أمركم (^٥). وقيل غير ذلك.\n_________\n(^١) انظر: \"تفسير الطبري\" ١١/ ٥٨٧.\n(^٢) المصدر السابق، وانظر \"الدر المنثور\" ٦/ ١٩٤ - ١٩٥.\n(^٣) رواه الطبري في \"تفسيره\" ١١/ ٥٧٧.\n(^٤) المصدر السابق ١١/ ٥٧٧.\n(^٥) انظر: \"تفسير الطبري\" ١١/ ٥٩٣.","vol":"23","page":343},{"text":"<span data-type='title' id=toc-2902>١ - [باب] قَوْلِهِ: ﴿وَمِنْ دُونِهِمَا جَنَّتَانِ (٦٢)﴾ [الرحمن: ٦٢]</span>\n٤٨٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ الصَّمَدِ الْعَمِّيُّ، حَدَّثَنَا أَبُو عِمْرَانَ الْجَوْنِيُّ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ، عَنْ أَبِيهِ: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «جَنَّتَانِ مِنْ فِضَّةٍ، آنِيَتُهُمَا وَمَا فِيهِمَا وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلاَّ رِدَاءُ الْكِبْرِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ». [٤٨٨٠، ٧٤٤٤ - مسلم: ١٨٠ - فتح: ٨/ ٦٢٣]\nذكر فيه حديث أبي عِمْرَانَ الجَوْنِيِّ -واسمه عبد الملك بن حبيب البصري- عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ، عَنْ أَبِيهِ عن رَسُولِ اللهِ - ﷺ - قالَ: \"جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا وَجَنَّتَانِ مِنْ ذَهَبِ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ القَوْمِ وَبَينَ أَن يَنْظُرُوا إلى رَبِّهِمْ إِلَّا رِدًاءُ الكِبْرِ على وَجْهِهِ فِي جَنَّةِ عَدْنٍ\". وأخرجه في صفة الجنة (^١) والتوحيد، ومسلم أيضًا.\nوذكر ابن المنذر عن أبي موسى في قوله: \"جنتان من ذهب\" قال: للسابقين، \"وجنتان من فضة\" قال: للتائبين. وفي رواية: الذهب للمقربين، والفضة لأصحاب اليمين (^٢). والرداء هنا استعارة كنى بها عن العظمة، واستعير في الحديث الآخر الإزار والرداء للعظمة والكبرياء لملازمتهما للشخص واختصاصهما به، وإذا أزال عناءهم تفضل عليهم برؤيته.\n_________\n(^١) لم يخرجه في صفة الجنة؛ بل خرجه في التفسير والرقاق وحسب.\n(^٢) انظر: \"الدر المنثور\" ٦/ ٢٠٣.","vol":"23","page":344},{"text":"والوجه: صفة شريفة تعالى الله عن الجارحة (^١). وقوله: \"في جنة عدن\" هو متعلق بمحذوف في موضع الحال من القوم، وكأنه قال كما بين في صفة عدن، ولا يكون من الرب ﷻ؛ لاستحالة المكان والزمان عليه.\n_________\n(^١) الوجه صفة من صفات ذاته -﷾-، قال شيخ الإسلام ابن تيمية ﵀: إن هذِه الصفات إنما هي صفات الله -﷾- كما يليق بجلاله نسبتها إلى ذاته المقدسة كنسْبة كل شيء إلى ذاته فيعلم أن العلم صفة ذاتية للموصوف ولها خصائص وكذلك الوجه.\nانظر: \"فتاوى ابن تيمية\" ٦/ ٣٥٧.","vol":"23","page":345},{"text":"<span data-type='title' id=toc-2903>٢ - [باب] قوله: ﴿حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (٧٢)﴾ [الرحمن: ٧٢]</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿حُورٌ﴾: [الرحمن: ٧٢] سُودُ الحَدَقِ. وَقَالَ مُجَاهِدٌ: ﴿مَقْصُورَاتٌ﴾ [الرحمن: ٧٢]: مَحْبُوسَاتٌ، قُصِرَ طَرْفُهُنَّ وَأَنْفُسُهُنَّ على أَزْوَاجِهِنَّ، قَاصِرَاتٌ لَا يَبْغِينَ غَيْرَ أَزْوَاجِهِنَّ.\n\n٤٨٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ الصَّمَدِ، حَدَّثَنَا أَبُو عِمْرَانَ الْجَوْنِيُّ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الآخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ». [انظر: ٣٢٤٣ - مسلم: ٢٨٣٨ - فتح: ٦/ ٦٢٤]\n\n٤٨٨٠ - «وَجَنَّتَانِ مِنْ فِضَّةٍ، آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ كَذَا آنِيَتُهُمَا، وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلاَّ رِدَاءُ الْكِبْرِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ». [انظر: ٤٨٧٨ - مسلم: ١٨٠ - فتح: ٨/ ٦٢٤]\n(وَقَالَ ابن عَبَّاسٍ: الحور: السُودُ الحَدَقِ) هذا أسنده ابن أبي حاتم من حديث عطاء الخرساني عنه، وكذا ابن المنذر (^١). وفي رواية مجاهد عنه: الحور: البيض، فيحتمل أن يريد في شدة بياضها، وهو قول الأكثر الحور: سواد العين في شدة بياضها.\n_________\n(^١) رواه الطبري في \"التفسير\" ١١/ ٦٣٣ وذكره السيوطي في \"الدر\" ٦/ ٢١٢ وزاد نسبته لابن المنذر وابن أبي حاتم.","vol":"23","page":346},{"text":"وقال أبو عمرو: الحور أن تسود العين كلها مثل الظباء والبقر، قال: وليس في بني آدم حور، وإنما قيل للنساء: حور العين، لأنهن يشبهن بالظباء والبقر، ويحتمل أن يريد ابن عباس هذا، وهو أشبه بكلامه. وقال الأصمعي: ما أدري ما الحور في العين (^١).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿مَقْصُورَاتٌ﴾: مَحْبُوسَاتٌ، قُصِرَ طَرْفُهُنَّ وَأَنْفُسُهُنَّ عَلَى أَزْوَاجِهِنَّ، قَاصرَاتٌ لَا يَبْغِينَ غَيْرَ أَزْوَاجِهِنَّ) أسنده ابن المنذر من حديث منصور عنه (^٢).\nثم ساق البخاري حديث أبي موسى - ﵁ - المذكور قبله مطولًا بزيادة: \"إِنَّ فِي الجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الآخَرِينَ\" ذكره في صفة الجنة. وأخرجه مسلم والترمذي (^٣) والنسائي (^٤) وفيه: \"ويطوف عليهم المؤمنون\" وهو صواب. وبخط الدمياطي: الفرجة للمؤمن. وعن ابن عباس: الخيمة ميل في ميل، فيها أربعة آلاف مصراع (^٥). والحديث يرده.\n_________\n(^١) انظر: \"المزهر في علوم اللغة\" ٢/ ٢٧١.\n(^٢) \"الدر المنثور\" ٦/ ٢١٢.\n(^٣) الترمذي (٢٥٢٨).\n(^٤) النسائي ٦/ ٤٧٩ (١١٥٦٢).\n(^٥) \"تفسير الطبري\" ١١/ ٦١٥.","vol":"23","page":347},{"text":"<span data-type='title' id=toc-2904>(٥٦) سورة الوَاقِعَةِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿رُجَّتِ﴾: زُلْزِلَتْ ﴿وَبُسَّتِ﴾: فُتَّتْ لُتَّتْ كَمَا يُلَتُّ السَّوِيقُ، المَخْضُودُ: المُوقَرُ حَمْلًا، وَيُقَالُ أَيْضًا: لَا شَوْكَ لَهُ. ﴿مَنْضُودٍ﴾: المَوْزُ، وَالْعُرُبُ: المُحَبَّبَاتُ إِلَى أَزْوَاجِهِنَّ ﴿ثُلَّةٌ﴾: أُمَّةٌ ﴿يَحْمُومٍ﴾: دُخَانٌ أَسْوَدُ ﴿يُصِرُّونَ﴾: يُدِيمُونَ. الهِيمُ: الإِبِلُ اِلظِّمَاءُ ﴿لَمُغْرَمُونَ﴾: لَمُلْزَمُونَ ﴿رَّوْحِ﴾: جَنَّةٌ وَرَخَاءٌ ﴿وَرَيْحَانٌ﴾: الرِّزْقُ ﴿وَنُنْشِئَكُمْ﴾: فِي أَيِّ خَلْقٍ نَشَاءُ. وَقَالَ غَيْرُهُ: ﴿تَفَكَّهُونَ﴾: تَعْجَبُونَ ﴿عُرُبًا﴾: مُثَقَّلَةً وَاحِدُهَا عَرُوبٌ مِثْلُ صَبُورٍ وَصُبُرٍ، يُسَمِّيهَا أَهْلُ مَكَّةَ العَرِبَةَ، وَأَهْلُ المَدِينَةِ الغَنِجَةَ، وَأَهْلُ الَعِرَاق الشَّكِلَةَ. وَقَالَ فِي ﴿خَافِضَةٌ﴾: لِقَوْمٍ إِلَى النَّارِ، وَ﴿رَّافِعَةٌ﴾: إِلَى الجَنَّةِ ﴿مَوْضُونَةٍ﴾: مَنْسُوجَةٍ، وَمِنْهُ: وَضِينُ النَّاقَةِ، وَالْكُوبُ: لَا آذَانَ لَهُ وَلَا عُرْوَةَ، وَالأَبَارِيقُ: ذَوَاتُ الآذَانِ وَالْعُرى. ﴿مَسْكُوبٍ﴾: جَارٍ ﴿وَفُرُشٍ مَرْفُوعَةٍ (٣٤)﴾ بَعْضُهَا فَوْقَ بَعْضٍ ﴿مُتْرَفِينَ﴾: مُتَمَتِّعِينَ ﴿مَا تُمْنُونَ﴾: هِيَ النُّطْفَةُ فِي أَرْحَامِ النِّسَاءِ. (لِلْمُقْوِينَ): لِلْمُسَافِرِينَ، وَالْقِيُّ: القَفْرُ. ﴿بِمَوَاقِعِ النُّجُومِ﴾: بِمُحْكَمِ القُرْآنِ، وَيُقَالُ: بِمَسْقِطِ النُّجُومِ إِذَا سَقَطْنَ، وَمَوَاقِعُ وَمَوْقِعٌ وَاحِدٌ. ﴿مُدْهِنُونَ﴾: مُكَذِّبُونَ مِثْلُ ﴿لَوْ تُدْهِنُ فَيُدْهِنُونَ﴾ [القلم: ٩]. ﴿فَسَلَامٌ لَكَ﴾ أَيْ: مُسَلَّمٌ لَكَ إِنَّكَ مِنْ أَصْحَابِ اليَمِينِ، وَأُلْغِيَتْ إِنَّ وَهْوَ مَعْنَاهَا كَمَا تَقُولُ: أَنْتَ مُصَدَّقٌ مُسَافِرٌ عَنْ قَلِيلٍ، إِذَا كَانَ قَدْ قَالَ: إِنِّي","vol":"23","page":348},{"text":"مُسَافِرٌ عَنْ قَلِيلٍ. وَقَدْ يَكُونُ كَالدُّعَاءِ لَهُ كَقَوْلِكَ: فَسَقْيًا مِنَ الرِّجَالِ. إِنْ رَفَعْتَ السَّلَامَ فَهْوَ مِنَ الدُّعَاءِ ﴿تُورُونَ﴾: تَسْتَخْرِجُونَ. أَوْرَيْتُ: أَوْقَدْتُ. ﴿لَغْوًا﴾: بَاطِلًا. ﴿تَأْثِيمًا﴾: كَذِبًا.\nهي مكية، واختلف في: ﴿وَأَصْحَابُ الْيَمِينِ﴾: وفي: ﴿أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ (٨١)﴾ والأولى نزلت في أهل الطائف، وإسلامهم بعد الفتح وحنين (^١)، والثانية نزلت في دعائه بالسقيا، فقيل: مطرنا بنوء كذا، فنزلت: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ (^٢) وكان علي يقرؤها: (وتجعلون شكركم) (^٣) وفي حديث ابن مسعود مرفوعًا: \"من قرأها أبدًا لم تصبه فاقة أبدًا\" وفي رواية: \"من قرأها كل ليلة لم تصبه فاقة أبدًا\" (^٤).\n_________\n(^١) انظر: \"تفسير البغوي\" ٨/ ١١، \"تفسير القرطبي\" ١٧/ ٢٠٧.\n(^٢) سلف برقم (١٠٣٨) كتاب: الاستسقاء، باب: قول الله تعالى: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ ورواه مسلم برقم (٧١) كتاب: الإيمان، باب: بيان كفر من قال: مطرنا بالنوء. من حديث زيد بن خالد الجهني.\n(^٣) رواه الطبري في \"التفسير\" ١١/ ٦٦٣ عن أبي عبد الرحمن السلمي قال: كان علي - ﵁ - يقرأ (وتجعلون شكركم أنكم تكذبون). قال ابن حجر في \"الفتح\" ٢/ ٥٢٣: سياق حديث على يدل على التفسير لا على القراءة.\n(^٤) رواه الحارث بن أبي أسامة كما في \"المطالب العالية\" (٣٧٤٢) وابن السني في \"عمل اليوم والليلة\" (٦٨٠) والبيهقي في \"الشعب\" ٢/ ٤٩١ (٢٤٩٨، ٢٤٩٩)، وابن الجوزي في \"العلل المتناهية\" ١/ ١٠٥ من طرق عن السري بن يحيى عن أبي شجاع عن أبي طيبة عن ابن مسعود مرفوعًا. قال ابن الجوزي: قال أحمد بن حنبل: هذا حديث منكر. قال المناوي في \"فيض القدير\" ٦/ ٢٦١: قال الزيلعي تبعًا لجمع: هو معلول … وقد أجمع على ضعفه أحمد، وأبو حاتم وابنه وغيرهم اهـ بتصرف. وضعفه الألباني في \"السلسلة الضعيفة\" (٢٨٩).","vol":"23","page":349},{"text":"(ص) (وَقَالَ مُجَاهِدٌ: ﴿رُجَّتِ﴾: زُلْزِلَتْ ﴿وَبُسَّتِ﴾: فُتَّتْ ولُتَّتْ كَمَا يُلَتُّ السَّوِيقُ) هذا أسنده ابن المنذر عن علي، ثنا زيد، ثنا ابن ثور، عن ابن جريج عنه (^١).\nوقوله: (زلزلت) يريد: اضطربت وتحركت، ويروى أنها تزلزل حتى ينهدم ما فوقها. وقوله: (يلت) روي أيضًا عن مجاهد: يبس: وقال قتادة: كما يبس البحر تذروه الرياح يمينًا وشمالًا (^٢). ومعنى بست ولتت واحد بأن يجعل فيه ماءً قليلًا.\n(ص) (وَالْعُرُبُ: المُحَبّبَاتُ إلى أَزْوَاجِهِنَّ) قد سلف في صفة الجنة، وأسنده عن مجاهد أيضًا عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه. وكذا ذكره عن عكرمة. وفي رواية عنه: المنكوحات، وقال الحسن: المتعشقات لبعولتهن.\nوكذا قاله الربيع بن أنس. وفي رواية عن الحسن: العرائس (^٣). وقال تميم بن حذلم صاحب ابن مسعود: العَرِبة: الحسنة التبعل (^٤). وقال ابن جبير: يشتهين أزواجهن (^٥). وعن ابن عباس: العرب تقول للناقة إذا أرادت الفحل: العَرِبة. أي: الغنجة. وقيل: الضحاكة الطيبة النفس، وهي متقاربة (^٦).\n_________\n(^١) انظر: \"تفسير الطبري\" ١١/ ٦٢٣، \"الدر المنثور\" ٦/ ٢١٦.\n(^٢) انظر: \"تفسير الطبري\" ١١/ ٦٢٣ - ٦٢٤، و\"الدر المنثور\" ٦/ ٢١٦.\n(^٣) انظر: \"تفسير البغوي\" ٨/ ١١، \"تفسير القرطبي\" ١٧/ ٢٠٧.\n(^٤) رواه الطبري في \"تفسيره\" ١١/ ٦٤٢، وذكره السيوطي في \"الدر\" ٦/ ٢٢٥ وزاد نسبته لسعيد بن منصور وعبد بن حميد.\n(^٥) المصدر السابق. وذكره السيوطي في \"الدر\" ٦/ ٢٢٥ وزاد نسبته لهناد بن السري وعبد بن حميد.\n(^٦) انظر: \"الدر المنثور\" ٦/ ٢٢٥.","vol":"23","page":350},{"text":"(ص) (المخضود: الموقر حملًا، ويقال أيضًا: لا شوك له. المنضود: الموز) سلف في صفة الجنة (^١).\n(ص) (﴿ثُلَّةٌ﴾: أُمَّةٌ) قلت: وقيل: فرقة (^٢). وقال الحسن: ﴿ثُلَّةٌ﴾ ممن قد مضى قبيل هذا ﴿وَقَلِيلٌ﴾ من أصحاب محمد. وقال مجاهد: الكل من هذِه الأمة (^٣).\n(ص) (﴿يَحْمُومٍ﴾: دُخَانٌ أَسوَدُ) أي شديد السواد. وقيل: نار، واليحموم لغة: الأسود (^٤).\n(ص) (﴿يُصِرُّونَ﴾: يُدِيمُونَ) قلت: وقيل: كانوا يقسمون أن لا بعث وأن الأصنام أنداد لله، تعالى عن ذلك.\n(ص) (﴿الْهِيمِ﴾: الإِبِلُ العطاش الظِّمَاءُ) أي: التي لا تروى. والهيماء: الناقة التي بها الهيام. وقيل: الهيم: الرمل (^٥).\n(ص) (﴿لَمُغرَمُونَ﴾ لَمُلْزَمُونَ) قلت: وقيل: معذبون. وقيل: مهلكون. وقيل: لملقون شرًّا (^٦). وهذِه متقاربة.\n(ص) (﴿فَرَوْحٌ﴾: جَنَّةٌ وَرَخَاءٌ) أسلفه في صفة الجنة عن مجاهد أيضًا. قلت: وقرئ (رُوح) بالضم على معنى أن رُوحه تخرج في الريحان، قاله الحسن. وقال قتادة: الروح: الرحمة. وقيل: معناه: فحياة وبقاء لهم (^٧).\n_________\n(^١) سلف قبل الحديث (٣٢٤٠) كتاب: بدء الخلق.\n(^٢) \"تفسير الطبري\" ١١/ ٦٤٤.\n(^٣) \"تفسير مجاهد\" ٢/ ٦٤٩.\n(^٤) انظر: \"تفسير البغوي\" ٨/ ١٨.\n(^٥) انظر: \"تفسير البغوي\" ٨/ ١٩، \"الدر المنثور\" ٦/ ٢٢٩.\n(^٦) انظر: \"تفسير الطبري\" ١١/ ٦٥٤، \"تفسير البغوي\" ٨/ ٢٠ - ٢١.\n(^٧) انظر: \"تفسير الطبري\" ١١/ ٦٦٦، \"تفسير البغوي\" ٨/ ٢٦، \"زاد المسير\" ٨/ ١٥٦ - ١٥٧.","vol":"23","page":351},{"text":"ثم قال البخاري: (﴿وَالرَّيْحَانُ﴾: الرِّزْقُ) وقد سلف في الباب قبله. وقيل: إنه المشموم.\n(ص) (﴿ونُنْشِئكُم﴾ فِي أَيِّ خَلْقٍ نَشَاءُ) هذا أخرجه عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^١).\n(ص) (وَقَالَ غَيْرُهُ: ﴿تَفَكَّهُونَ﴾ تَعْجَبُونَ) أي مما نزل بزرعهم، وهو قول قتادة (^٢). وقيل: تحرثون. وهو من الأضداد، تفكهت: تنعمت، وتفكهت: حزنت (^٣). وقال الفراء: تفكهون وتفكنون واحد، والنون لغة عكل (^٤). وقيل: التفكه: التكلم فيما لا يعنيك، ومنه قيل للمزاح: فكاهة.\n(ص) (﴿عُرُبًا﴾ مُثَقَّلَةً وَاحِدُهَا ..) إلى آخره أسلفه برمته في باب صفة الجنة.\n(ص) (وَقَالَ فِي ﴿خَافِضَةٌ﴾ لِقَوْمٍ إلى النار، ورافعة إلى الجنة) قلت: وقال محمد بن كعب: خفضت أقوامًا كانوا في الدنيا مرتفعين، ورفعت أقوامًا كانوا في الدنيا منخفضين (^٥).\n(ص) (﴿مَّوْضُونَةٍ﴾: منسوجة إلى قوله: ﴿مُتْرَفِينَ﴾) سلف في الباب المذكور.\n(ص) (﴿مُتْرَفِينَ﴾: منعمين) يريد بالحرام.\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٢٣٠.\n(^٢) \"تفسير الطبري\" ١١/ ٦٥٣.\n(^٣) \"تفسير البغوي\" ٨/ ٢٠.\n(^٤) انظر: \"لسان العرب\" (مادة: فكه).\n(^٥) رواه أبو الشيخ في \"العظمة\" ص ٩٩ (١٨٣)، وعزاه السيوطي في \"الدر\" ٦/ ٢١٦ إلى سعيد بن منصور، وابن المنذر وأورده ابن كثير في \"تفسيره\": ١٣/ ٣٤٧.","vol":"23","page":352},{"text":"(ص) (﴿تُمْنُونَ﴾ هِيَ النُّطْفَةُ فِي أَرْحَامِ النِّسَاءِ) قلت: وقرأ أبو السماك بفتح التاء، وهما لغتان (^١).\n(ص) (﴿لِلْمُقْوِينَ﴾ لِلْمُسَافِرِينَ، وَالْقِيُّ القَفْرُ) أي: النازلين في الأرض الخالية البعيدة من العمران والأهلين، يقال: أقوت الدار: إذا خلت من سكانها. هذا قول الأكثر. وقال مجاهد: للمستمتعين بها من الناس أجمعين، المسافرين والحاضرين. وقال الحسن: بُلْغة للمسافرين (^٢).\n(ص) (﴿بِمَوَاقِعِ النُّجُومِ﴾ بِمُحْكَمِ القُرْآنِ، وَيُقَالُ: بِمَسْقِطِ النُّجُومِ إِذَا سَقَطْنَ، وَمَوَاقِعُ وَمَوْقِعٌ وَاحِدٌ) روى الأول عبد بن حميد عن ابن عباس، يريد أن القرآن أنزل إلى سماء الدنيا نجومًا. والثاني عن مجاهد، وعن الحسن: مواقعها: انكدارها وانتشارها يوم القيامة. وفي لفظ: بمغايبها. وقيل: بمطالعها ومغاربها، وهو المراد بقوله، ويقال: بمسقط النجوم (^٣).\nوقوله: (مواقع وموقع واحد) هما قراءتان، قرأ حمزة والكسائي وخلف (بموقع) على الواحد والباقون (بمواقع) على الجمع، وهو الاختيار (^٤).\n(ص) (﴿مُّدْهِنُونَ﴾: مُكَذِّبُونَ). هو قول ابن عباس (مثل: ﴿لَوْ تُدْهِنُ فَيُدْهِنُونَ (٩)﴾ [القلم: ٩]).\n_________\n(^١) قال ابن الجوزي: قال الزجاج: يقال: أمنى الرجل يُمْنى، ومَنَى يَمْني، فيجوز على هذا (تمنون) بفتح التاء، إن ثبتت به رواية \"زاد المسير\" ٨/ ١٤٦.\n(^٢) انظر: \"تفسير الطبري\" ١١/ ٦٥٦ - ٦٥٧، \"تفسير البغوي\" ٨/ ٢١ - ٢٢.\n(^٣) انظر: \"تفسير البغوي\" ٨/ ٢٢، \"الدر المنثور\" ٦/ ٢٣١ - ٢٣٢.\n(^٤) انظر: \"حجة القراءات\" ٦٩٧، \"تفسير البغوي\" ٨/ ٢٢.","vol":"23","page":353},{"text":"قلت: وقيل: غاشون. وقيل: من اللين والضعف (^١).\n(ص) (﴿سَلَامٌ لَكَ﴾ أَيْ: مُسَلَّمٌ لَكَ إِنَّكَ مِنْ أَصْحَابِ اليَمِينِ) أي: فلست ترى فيهم إلا السلامة، وقد علم ما وعدوه أول السورة.\n(ص) (وَأُلْقيَتْ -ويروى بالغين بدل القاف- إنَّ وَهُوَ مَعْنَاهَا كَمَا تَقُول: أَنْتَ مُصَدَّقٌ مُسَافِرٌ عَنْ قَلِيلٍ، إِذَا كَانَ قَدْ قَالَ: إِنِّي مُسَافِرٌ عَنْ قَلِيلٍ. وَقَدْ يَكُونُ كَالدُّعَاءِ كقوله: فَسَقْيًا لك) بفتح السين كما ضبطه ابن التين. وبخط الدمياطي ضمها (مِنَ الرِّجَالِ) أي: سقاه الله (إِنْ رَفَعْتَ السَّلَامَ فَهْوَ مِنَ الدُّعَاءِ) قلت: سلام لك رفع على معنى سلام، أي: سلامة لك يا محمد منهم فلا تهتم لهم فإنهم سلموا من العذاب. وقال الفراء: يسلم لك أنهم من أصحاب اليمين. وقيل: سلام عليك من أصحاب اليمين (^٢).\n(ص) (﴿تُورُونَ﴾: تَسْتَخْرِجُونَ.) أي: من زندكم (أَوْرَيْتُ: أَوْقَدْتُ) أي: قدحت فأوقدت.\n(ص) (﴿لَغْوًا﴾: بَاطِلًا. ﴿تَأْثِيمًا﴾: كَذِبًا) وهو الظاهر.\n_________\n(^١) انظر: \"زاد المسير\" ٨/ ١٥٣ - ١٥٤.\n(^٢) \"معاني القرآن\" ٣/ ١٣١.","vol":"23","page":354},{"text":"<span data-type='title' id=toc-2905>باب ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ [الواقعة: ٣٠]</span>\n٤٨٨١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - يَبْلُغُ بِهِ النَّبِيَّ - ﷺ - قَالَ: «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، وَاقْرَءُوا إِنْ شِئْتُمْ: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ [الواقعة: ٣٠]». [انظر: ٣٢٥٣ - مًسلم: ٢٨٢٦ - فتح: ٨/ ٦٢٧]\nذكر فيه حديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - يَبْلُغُ بِهِ النَّبِيَّ - ﷺ - قَالَ: \"إِنَّ فِي الجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، وَاقْرَءُوا إِنْ شِئْتُمْ ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ \". هذا الحديث من هذا الوجه في البخاري خاصة، وقد أخرجاه من حديث عبد الرحمن بن أبي عمرة، عن أبي هريرة، وهو في البخاري في الجهاد (^١)، ومسلم في صفة الجنة. وجاء في رواية أخرى: \"يسير الراكب الجواد المضمر السريع مائة عام ما يقطعها\" (^٢).\n_________\n(^١) قوله: \"إن في الجنة شجرة .. \" ليس في الجهاد كما ذكره المصنف وإنما سلف برقم (٣٢٥٢) كتاب بدء الخلق باب: ما جاء في صفة الجنة.\nوالحديث ذكره المزي في \"التحفة\" ١٠/ ١٤٩ وعزاه إلى الجهاد، وصفة الجنة قال ابن حجر في \"النكت الظراف\" ليس في الجهاد بالإسناد المذكور شيء من هذا، وإنما هو في صفة الجنة. وفيه متصلًا به ذكر الغدوة والروحة. اهـ.\nقلت: تقدم الحديث في باب ما جاء في صفة الجنة وفيه زيادة: \"لقاب قوس أحدكم في الجنة .. \" وهذِه الزيادة تقدم ذكرها في كتاب الجهاد والسير باب الغدوة والروحة في سبيل الله، حديث رقم (٢٧٩٣) فالحاصل أن حديث الشجرة وحديث \"لقاب قوس أحدكم\" إسنادهما واحد. والله أعلم.\n(^٢) تأتي برقم (٦٥٥٣) كتاب: الرقاق، باب: صفة الجنة والنار، من حديث أبي سعيد - ﵁ -.","vol":"23","page":355},{"text":"والمراد بظلها: كنفها وذراها، وهو ما يستر من أغصانها. وقال عمرو بن ميمون -فيما ذكره عبد بن حميد-: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ قال: مسيرة سبعين ألف سنة (^١)، ولما بلغ كعب الحبر حديث أبي هريرة قال: صدق، والله لو أن رجلًا ركب حقة أو جذعة ثم دار بأصل تلك الشجرة ما بلغها حتى يسقط هرمًا، إن الله -﷿- غرسها بيده ونفخ فيها من روحه، وإن أغصانها من وراء سور الجنة، ما في الجنة نهر إلا ويخرج من أصل تلك الشجرة (^٢).\n_________\n(^١) ذكره السيوطي في \"الدر\" ٦/ ٢٢٣ وعزاه لعبد بن حميد وابن جرير وابن المنذر. ورواه الطبري ١١/ ٦٣٧ بلفظ: خمسمائة ألف سنة.\n(^٢) \"تفسير الطبري\" ١١/ ٦٣٧.","vol":"23","page":356},{"text":"<span data-type='title' id=toc-2906>(٥٧) سورة الحَدِيدُ</span>\nقَالَ مُجَاهِدٌ: ﴿جَعَلَكُمْ مُسْتَخْلَفِينَ﴾: مُعَمَّرِينَ فِيهِ. ﴿مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾: مِنَ الضَّلَالَةِ إِلَى الهُدى. ﴿وَمَنَافِعُ لِلنَّاسِ﴾ جُنَّةٌ وَسِلَاحٌ. ﴿مَوْلَاكُمْ﴾: أَوْلَى بِكُمْ. ﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ﴾: لِيَعْلَمَ أَهْلُ الكِتَابِ. يُقَالُ: الظَّاهِرُ على كُلِّ شَيْءٍ عِلْمًا وَالْبَاطِنُ على كُلِّ شَيءٍ عِلْمًا. ﴿انْظُرُونَا﴾: أْنْتَظِرُونَا.\nوهي مدنية خلافًا للسدي. وقال الكلبي: فيها مكي ومدني. قلت: لأن فيها ذكر المنافقين، ولم يكن النفاق إلا بالمدينة، وفيها أيضًا: ﴿لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ﴾ الآية: ولم تنزل إلا بعد الفتح ولا مال إلا بعد الهجرة، وأولها مكي، فإن عمر قرأها في بيت أخته قبل إسلامه كما رواه زيد بن أسلم عن أبيه (^١). وصحح أبو العباس أن أولها مكي إلى قوله: ﴿ءَامِنُواْ بِاَللَّهِ وَرَسُولِهِ﴾ ومن قوله: ﴿وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي سَبِيلِ اللهِ﴾ إلى آخر السورة مدني. قال السخاوي: نزلت بعد الزلزلة وبعد سورة محمد (^٢).\n(ص) (قَالَ مُجَاهِدٌ: ﴿جَعَلَكُمْ مُسْتَخْلَفِينَ﴾: معمرين (^٣) فِيهِ. ﴿مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾: مِنَ الضَّلَالَةِ إِلَى الهُدى. ﴿وَمَنَافِعُ لِلنَّاسِ﴾: جُنَّةٌ وَسِلَاحٌ) أخرجه عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي\n_________\n(^١) رواه البيهقي في \"دلائل النبوة\" ٢/ ٢١٦ - ٢١٧.\n(^٢) \"جمال القراء\" ص ٨.\n(^٣) في الأصل: متعمرين والمثبت من اليونينية.","vol":"23","page":357},{"text":"نجيح عنه بزيادة: بالرزق (^١).\n(ص) (﴿مَوْلَاكُمْ﴾: أَوْلَى بِكُمْ) قلت: التلاوة ﴿هِيَ﴾ أي: هي صاحبتكم وأولى بكم وأحق أن تكون مسكنًا لكم.\n(ص) (﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ﴾: لِيَعْلَمَ أَهْلُ الكِتَابِ) قلت: وقرأ سعيد بن جبير: (لكي لا يعلم أهل الكتاب) (^٢).\n(ص) (يُقَالُ: الظَّاهِرُ على كُلِّ شيْءٍ عِلْمًا، وَالْبَاطِنُ عَلَى كُلِّ شَيْءٍ عِلْمًا) كذا وقع: كل شيء، ولعله: بكل شيء، وفيه أقوال أخر بنحوه.\n(ص) (﴿انظُرُونَا﴾: انْتَظِرُونَا) قلت: وقرئ بفتح الهمزة. أي: أخرونا (^٣). وأكثر النحويين لا يجيزونه؛ لأن التأخير لا معنى له في الآية. وقيل: معناه: اصبروا علينا.\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٢٤٨.\n(^٢) انظر: \"تفسير الطبري\" ١١/ ٦٩٧.\n(^٣) انظر: \"الحجة للقراء السبعة\" ٦/ ٢٧٣.","vol":"23","page":358},{"text":"<span data-type='title' id=toc-2907>(٥٨) سورة المُجَادِلَةُ</span>\nوَقَالَ مُجَاهِدٌ: ﴿يُحَادُّونَ﴾: يُشَاقُّونَ اللهَ. ﴿كُبِتُوا﴾: أُخْزِيُوا، مِنَ الخِزى. ﴿اسْتَحْوَذَ﴾: غَلَبَ.\nهي مدنية، ونزلت قبل الحجرات وبعد المنافقين كما قاله السخاوي (^١). قال عبد بن حميد في \"تفسيره\": واسم المجادلة: خويلة (^٢). قال محمد بن سيرين: وكان زوجها ظاهَرَ منها، وهو أول ظهار كان في الإسلام، واسمه أوس بن الصامت أخو عبادة بن الصامت. وفيها قول ثان: خولة بنت دليج، قاله أبو العالية، أو بنت الصامت كما قاله ابن منده. وثالث: بنت ثعلبة، قاله عكرمة. ورابع: جميلة، قاله مجاهد (^٣).\nوقول البخاري في التوحيد: (وقال الأعمش، عن تميم بن سلمة، عن عروة، عن عائشة ﵂ قالت: الحمد لله الذي وسع سمعه الأصوات، لقد جاءت المجادلة إلى رسول الله - ﷺ -) (^٤). وصله النسائي، عن إسحاق بن إبراهيم، عن جرير (^٥). وابن ماجه عن على بن محمد، عن أبي معاوية كلاهما، عن الأعمش (^٦).\n_________\n(^١) \"جمال القراء\" ص ٩.\n(^٢) ذكره الطبري في \"تفسيره\" ١٢/ ٥.\n(^٣) انظر: \"زاد المسير\" ٨/ ١٨١.\n(^٤) سيأتي قبل الحديث (٧٣٨٦) باب: قول الله تعالى: ﴿وَكَانَ اللهُ سَمِيعًا بَصِيرًا﴾.\n(^٥) \"السنن\" (٣٤٦٠).\n(^٦) \"السنن\" (٢٠٦٣).","vol":"23","page":359},{"text":"قال الحسن: كان الظهار في الجاهلية أشد الطلاق وأحرم الحرام، إذا ظاهر من امرأته لم ترجع إليه أبدًا.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿يُحَادُّونَ﴾: يُشَاقُّونَ) أخرجه عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^١).\n(ص) (ويقال: ﴿كُبِتُوا﴾: أُخْزِيُوا) قلت: وقيل: أذلوا، أو أهلكوا، أو غيظوا، أو صدوا، وأصله كبده إذا أصابه بوجع في كبده، ثم أبدلت تاء لقربها، كقولهم: سبت رأسه وسبده أي: حلقه.\n(ص) (﴿اسْتَحْوَذَ﴾ غَلَبَ) أي: واستولى عليهم.\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٢٦٩.","vol":"23","page":360},{"text":"<span data-type='title' id=toc-2908>(٥٩) سورة الحَشْرِ</span>\n﴿الْجَلَاءَ﴾: الإِخْرَاجُ مِنْ أَرْضٍ إلى أَرْضٍ.\n\n<span data-type='title' id=toc-2909>١ - باب</span>\n٤٨٨٢ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ: سُورَةُ التَّوْبَةِ؟ قَالَ: التَّوْبَةُ هِيَ الْفَاضِحَةُ، مَا زَالَتْ تَنْزِلُ وَمِنْهُمْ وَمِنْهُمْ، حَتَّى ظَنُّوا أَنَّهَا لَمْ تُبْقِ أَحَدًا مِنْهُمْ إِلاَّ ذُكِرَ فِيهَا. قَالَ: قُلْتُ: سُورَةُ الأَنْفَالِ؟ قَالَ: نَزَلَتْ فِي بَدْرٍ. قَالَ: قُلْتُ: سُورَةُ الْحَشْرِ. قَالَ نَزَلَتْ فِي بَنِي النَّضِيرِ. [انظر: ٤٠٢٩ - مسلم: ٣٠٣١ - فتح: ٨/ ٦٢٨]\n\n٤٨٨٣ - حَدَّثَنَا الْحَسَنُ بْنُ مُدْرِكٍ، حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ، أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ - ﵄ -: سُورَةُ الْحَشْرِ؟ قَالَ: قُلْ سُورَةُ النَّضِيرِ. [انظر: ٤٠٢٩ - مسلم: ٣٠٣١ - فتح: ٨/ ٦٢٩]\nهي مدنية.\n(ص) (﴿الْجَلَاءَ﴾: الإِخْرَاجُ مِنْ أَرْضٍ إلى أَرْضٍ) أي: كما فعل ببني قريظة.\nثم ساق عن سَعِيدِ بْنِ جُبَيْرٍ قَالَ:\nقُلْتُ لاِبْنِ عَبَّاسٍ: سُورَةُ التَّوْبَةِ؟ قَالَ: التَّوْبَةُ هِيَ الفَاضِحَةُ، مَا زَالَتْ تَنْزِلُ وَمِنْهُمْ وَمِنْهُمْ، حتَّى ظَنُّوا أَنَّهَا لَمْ تُبْقِ أَحَدًا مِنْهُمْ إِلَّا ذُكِرَ فِيهَا.\nقُلْتُ: سُورَةُ الأَنْفَالِ؟ قَالَ: نَزَلَتْ فِي بَدْرٍ.\nقُلْتُ: سُورَةُ الحَشْرِ؟ قَالَ نَزَلَتْ فِي بَنِي النَّضِيرِ.","vol":"23","page":361},{"text":"وأخرجه مسلم وسلف في الأنفال (^١)، ثم ساق عن سعيد قال: قلت لابن عباس: سورة الحشر؟ قال: قل: سورة النضير، وقد سلف في الغزوات.\n_________\n(^١) سلف برقم (٤٦٤٥) كتاب التفسير، باب: سورة الأنفال. وأخرجه مسلم (٣٠٣١).","vol":"23","page":362},{"text":"<span data-type='title' id=toc-2910>٢ - باب ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾ [الحشر: ٥]</span>.\nنَخْلَةٍ مَا لَمْ تَكُنْ عَجْوَةً أَوْ بَرْنِيَّةً.\n\n٤٨٨٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -: أَنَّ رَسُولَ اللهِ - ﷺ - حَرَّقَ نَخْلَ بَنِي النَّضِيرِ وَقَطَعَ، وَهْيَ الْبُوَيْرَةُ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللهِ وَلِيُخْزِىَ الْفَاسِقِينَ (٥)﴾. [انظر: ٢٣٢٦ - مسلم: ١٧٤٦ - فتح: ٨/ ٦٢٩].\nساق فيه حديث ابن عُمَرَ ﵄: أنه - ﷺ - حَرَّقَ نَخْلَ بَنِي النَّضِيرِ وَقَطَعَ، وَهْيَ البُوَيْرَةُ، فَأَنْزَلَ اللهُ: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾ الآية، وقد سلف في الجهاد مختصرًا خماسيًّا (^١)، وهنا ساقه رباعيًّا، وأخرجه معه مسلم في المغازي والأربعة (^٢).\nوما ذكره في تفسير اللينة هو قول أبي عبيدة وجماعة غيره.\nوقال ابن عباس وغيره: النخلة.\nوقال سعيد بن جبير وقتادة: هي ما كان من التمر سوى العجوة (^٣).\nوذكرت في المزارعة فيها ثمانية أقوال.\n_________\n(^١) سلف برقم (٣٠٢١) كتاب الجهاد والسير باب حرق الدور والنخيل. وهو عن محمد بن كثير، أخبرنا سفيان، عن موسى بن عقبة، عن نافع، عن ابن عمر ﵄.\n(^٢) أبو داود (٢٦١٥)، الترمذي (١٥٥٢)، ابن ماجه (٢٨٤٤)، \"سنن النسائي الكبرى\" ٥/ ١٨١ (٨٦٠٨).\n(^٣) \"مجاز القرآن\" ٢/ ٢٥٦، وانظر: \"زاد المسير\" ٨/ ٢٠٧ - ٢٠٨.","vol":"23","page":363},{"text":"قيل: وإنما أفردت العجوة؛ لأنها قوتهم.\nوأصل لينة: لونة، قلبت الواو ياء، لانكسار ما قبلها.\nقال النحاس: لينة ولون بمعنى.\nوقال الهروي: اللون: الرمل وسبب الحديث ما رواه المغيرة أنه - ﵇ - لما حاصرهم تحصنوا وأبوا أن يخرجوا، ففعل ذلك، فقالوا: يا محمد، أنت تنهى عن الفساد. فأنزل تعالى الآية (^١).\n_________\n(^١) انظر: \"أسباب نزول القرآن\" للواحدي ص ٤٣٦ - ٤٣٧.","vol":"23","page":364},{"text":"<span data-type='title' id=toc-2911>٣ - باب: ﴿مَا أَفَاءَ اللهُ عَلَى رَسُولِهِ﴾ [الحشر: ٦]</span>\n٤٨٨٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ -غَيْرَ مَرَّةٍ- عَنْ عَمْرٍو، عَنِ الزُّهْرِيِّ، عَنْ مَالِكِ بْنِ أَوْسِ بْنِ الْحَدَثَانِ، عَنْ عُمَرَ - ﵁ - قَالَ: كَانَتْ أَمْوَالُ بَنِي النَّضِيرِ مِمَّا أَفَاءَ اللهُ عَلَى رَسُولِهِ - ﷺ - مِمَّا لَمْ يُوجِفِ الْمُسْلِمُونَ عَلَيْهِ بِخَيْلٍ وَلَا رِكَابٍ، فَكَانَتْ لِرَسُولِ اللهِ - ﷺ - خَاصَّةً، يُنْفِقُ عَلَى أَهْلِهِ مِنْهَا نَفَقَةَ سَنَتِهِ، ثُمَّ يَجْعَلُ مَا بَقِيَ فِي السِّلَاحِ وَالْكُرَاعِ، عُدَّةً فِي سَبِيلِ اللهِ. [انظر: ٢٩٠٤ - مسلم: ١٧٥٧ - فتح: ٨/ ٦٢٩]\nذكر فيه حديث عَمْرٍو -وهو ابن دينار- عَنِ الزُّهْرِيِّ، عَنْ مَالِكِ بْنِ أَوْسِ بْنِ الحَدَثَانِ، عَنْ عُمَرَ - ﵁ -: كَانَتْ أَمْوَالُ بَنِي النَّضِيرِ مِمَّا أَفَاءَ اللهُ على رَسُولِهِ - ﷺ - مِمَّا لَمْ يُوجِفِ المُسْلِمُونَ عَلَيْهِ بِخَيْلٍ وَلَا رِكَابٍ، فَكَانَتْ لِرَسُولِ اللهِ - ﷺ - خَاصَّةً، يُنْفِقُ على أَهْلِهِ مِنْهَا نَفَقَةَ سنةٍ، ثُمَّ يَجْعَلُ مَا بَقِيَ فِي السِّلَاحِ وَالْكُرَاعِ، عُدَّةً فِي سَبِيلِ اللهِ.\nهدا الحديث أخرجه أيضًا في الجهاد والمغازي والنفقات والاعتصام والخمس مطولًا ومختصرًا (^١).\nوأخرجه مسلم وأبو داود (^٢) والترمذي (^٣) والنسائي (^٤).\n_________\n(^١) سلف برقم (٣٠٩٤) كتاب فرض الخمس، باب: فرض الخمس، سلف برقم (٤٠٣٣) كتاب المغازي، باب: حديث بني النضير، وسيأتي برقم (٥٣٥٧) كتاب النفقات، باب: حبس نفقة الرجل قوت سنة على أهله. وسيأتي (٧٣٠٥) كتاب الاعتصام، باب: ما يكره من التعمق والتنازع في العلم والغلو في الدين والبدع.\n(^٢) \"السنن\" (٢٩٦٥).\n(^٣) \"السنن\" (١٧١٩).\n(^٤) \"المجتبي\" ٧/ ١٣٣.","vol":"23","page":365},{"text":"ووقع في بعض نسخ مسلم بإسقاط الزهري، وهو من الرواة عنه، وإلا فقد قال هو: بعده (عن الزهري) بهذا الإسناد. وصرح الدارقطني بقول عمرو، إنما سمعه الزهري.\nوقال الجياني: سقط من نسخة ابن ماهان، والحديث محفوظ لعمرو عن الزهري (^١).\nوالحديث قد يحتج به مالك على أن الفيء لا يقسم وإنما هو ملك موكول إلى اجتهاد الإمام، وكذلك الخمس عنده، وأبو حنيفة يقسمه أثلاثًا. والشافعي يخمسه، وادعى ابن المنذر انفراده به (^٢)، وكان له - ﵇ - أربعة أخماس وخمس الخمس الباقي، فكان له أحد وعشرون سهمًا والباقي الأربعة المذكورة في الآية: ﴿مَا أَفَاءَ اللهُ عَلَى رَسُولِهِ﴾ الآية. ويتأول قوله هنا: كانت أموال بني النضير. أي: معظمها.\nوفيه من الأحكام أيضًا:\nجواز ادخار قوت سنة لعياله إذا كان من غلته، أما إذا اشتراه فأجازه قوم ومنعه آخرون إذا أضر بالناس كما حكاه القرطبي (^٣)، وهو مذهب مالك في الاحتكار مطلقًا (^٤). وفيه أن ذلك لا يقدح في التوكل، فإن سيد المتوكلين فعله، لكنه - ﵇ - لم يدخر لنفسه شيئًا، وإنما كان يفعل ذلك لأهله؛ لحقوقهم ورفع مطالبتهم، ومع ذلك كان أهله يتصدقن كفعله هو بما يفضل له.\n_________\n(^١) \"تقييد المهمل وتمييز المشكل\" ٣/ ٨٧٦.\n(^٢) انظر: \"المغني\" ٩/ ٢٨٤ - ٢٨٥، \"بدائع الصنائع\" ٧/ ١١٦.\n(^٣) \"المفهم\" ٣/ ٥٥٨.\n(^٤) انظر: \"المنتقى\" ٥/ ١٦.","vol":"23","page":366},{"text":"و(الكراع): بضم الكاف هو من ذوات الظلف خاصة، ثم كثر ذلك حتى سميت به الخيل، كما نبه عليه ابن دريد في \"المجرد\" أنه اسم لجميع الخيل إذا قلت: السلاح والكراع (^١)، وأطلقه ابن التين.\nو(السلاح): يذكر ويجوز تأنيثه كما قال في \"الصحاح\"، وهو ما أعد للحرب من آلة الحرب مما يقاتل به (^٢).\nوقوله: (مما لم يوجف) أي: يسرع، يقال: أوجف الفرس إذا أسرع، وأوجفته: حركته وأتعبته.\n_________\n(^١) ذكره بنحوه في \"الجمهرة\" ٢/ ٧٧١ (كرع).\n(^٢) \"الصحاح\" باب الحاء، فصل السين، مادة [سلح] (١/ ٣٧٥).","vol":"23","page":367},{"text":"<span data-type='title' id=toc-2912>٤ - باب ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧]</span>\n٤٨٨٦ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: لَعَنَ اللهُ الْوَاشِمَاتِ وَالْمُوتَشِمَات، وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللهِ. فَبَلَغَ ذَلِكَ امْرَأَةً مِنْ بَنِي أَسَدٍ يُقَالُ لَهَا: أُمُّ يَعْقُوبَ، فَجَاءَتْ فَقَالَتْ: إِنَّهُ بَلَغَنِي أَنَّكَ لَعَنْتَ كَيْتَ وَكَيْتَ. فَقَالَ: وَمَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللهِ - ﷺ - وَمَنْ هُوَ فِي كِتَابِ اللهِ فَقَالَتْ: لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ فَمَا وَجَدْتُ فِيهِ مَا تَقُولُ. قَالَ: لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ، أَمَا قَرَأْتِ ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾؟. قَالَتْ: بَلَى. قَالَ: فَإِنَّهُ قَدْ نَهَى عَنْهُ. قَالَتْ: فَإِنِّي أَرَى أَهْلَكَ يَفْعَلُونَهُ. قَالَ: فَاذْهَبِي فَانْظُرِي. فَذَهَبَتْ فَنَظَرَتْ فَلَمْ تَرَ مِنْ حَاجَتِهَا شَيْئًا، فَقَالَ: لَوْ كَانَتْ كَذَلِكَ مَا جَامَعَتْنَا. [٤٨٨٧، ٥٩٣١، ٥٩٣٩، ٥٩٤٣، ٥٩٤٤، ٥٩٤٨ - مسلم: ٢١٢٥ - فتح: ٨/ ٦٣٠].\n\n٤٨٨٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا عَبْدُ الرَّحْمَن، عَنْ سُفْيَانَ قَالَ ذَكَرْتُ لِعَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ حَدِيثَ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَعَنَ رَسُولُ اللهِ - ﷺ - الْوَاصِلَةَ فَقَالَ: سَمِعْتُهُ مِنِ امْرَأَةٍ يُقَالُ: لَهَا أُمُّ يَعْقُوبَ .. عَنْ عَبْدِ اللهِ مِثْلَ حَدِيثِ مَنْصُورٍ. [انظر ٤٨٨٦ - مسلم: ٢١٢٥ - فتح: ٨/ ٦٣٠]\nذكر فيه حديث مَنْصُورٍ عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: \"لَعَنَ اللهُ الوَاشِمَاتِ وَالمتَوَشِّمات، وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ المُغَيِّرَاتِ خَلْقَ اللهِ .. \" الحديث.\nوفي رواية: لعن رسول الله - ﷺ - الواصلة، قال: سمعته امرأة يقال لها: أم يعقوب .. عن عبد الله مثله.","vol":"23","page":368},{"text":"الشرح:\nالكلام عليه من وجوه، ويأتي في اللباس، وأخرجه مسلم والأربعة (^١):\nأحدها:\nزعم الدارقطني أن الأعمش رواه كرواية منصور، وروى عنه عن إبراهيم، عن عبد الله لم يذكر علقمة. ورواه إبراهيم بن مهاجر عن إبراهيم، عن أم يعقوب، عن عبد الله. قال: والصحيح قول منصور. يعني ما في الكتاب (^٢).\nثانيها:\nالوشم: غرز إبرة ونحوها في ظهر الكف أو المعصم أو الشفة وغير ذلك من بدن المرأة حتى يسيل الدم منه، ثم يحشى ذلك الموضع بكحل أو نورة أو نيل ففاعله واشم، والمفعول بها موشومة، فإن طلبت فعل ذلك بها فهي مستوشمة (^٣)، وهو حرام على الفاعل والمفعول بها باختيارها والطالبة له، فإن فعل بطفلة فالإثم على الفاعل؛ لانتفاء التكليف في حقها وكان ذلك في الجاهلية قال أصحابنا: وموضعه يصير نجسًا، فإن أمكن إزالته بعلاج وجب، وإن لم يمكن إلا بجرح، فإن خاف منه ما أباح التيمم في عضو ظاهر لم تجب إزالته، وإذا تاب انتفى الإثم، وإن لم يخف محذورًا لزمه إزالته، ويعصي بتأخيره، وسواء فيه الرجل والمرأة (^٤).\n_________\n(^١) أبو داود (٤١٦٩)، الترمذي (٢٧٨٢)، النسائي (٥٢٥٢)، ابن ماجه (١٩٨٩).\n(^٢) \"العلل\" ٥/ ١٣٤.\n(^٣) انظر: \"تهذيب اللغة\" ٤/ ٣٨٩٨، \"الصحاح\" ٥/ ٢٠٥٢ ما دة: (وشم).\n(^٤) انظر: \"المجموع\" ٣/ ١٤٦.","vol":"23","page":369},{"text":"ثالثها:\nالتنمص -بمثناة فوق، ثم نون، وصاد مهملة- إزالة الشعر من الوجه مأخوذ من المنماص بكسر الميم الأولى وهو المنقاش، والمتنمِّصة: طالبة ذلك، والنامصة: المزيلة له.\nوبعضهم يقول: المنتمصة بتقديم النون حكاه ابن الجوزي، قال: والذي ضبطناه عن أشياخنا في كتاب أبي عبيد المتنمِّصَة بتقديم التاء مع التشديد (^١).\nوهو حرام إلا إذا نبت للمرأة لحية أو شوارب فلا يحرم بل يستحب عندنا، والنهي إنما هو في الحواجب وما في أطراف الوجه.\nوانفرد ابن جرير فقال: لا يجوز حلق لحيتها ولا عنفقتها ولا شاربها، ولا تغيير شيء من خلقها بزيادة ولا نقص.\nوأبعد من قال: النامصة: التي تصبغ الحواجب، والمتنمصة: التي يفعل ذلك بها، حكاه ابن التين.\nرابعا:\nالمتفلجات بالفاء والجيم، وهو برد الأسنان الثنايا والرباعيات، وعبارة ابن فارس: الفلج في الأسنان: تباعد ما بين الثنايا والرباعيات. قال (أبو عبيد) (^٢) يقال: رجل أفلج وامرأة فلجاء الأسنان، لابد من ذكر الأسنان (^٣).\n_________\n(^١) \"غريب الحديث\" ٢/ ٤٣٨.\n(^٢) في المطبوع من \"المجمل\": (أبو بكر)، وهو خطأ، وانظر قول أبي عبيد في \"غريب الحديث\" ٢/ ٢١.\n(^٣) \"مجمل اللغة\" ٢/ ٧٠٤ - ٧٠٥.","vol":"23","page":370},{"text":"وقوله: (للِحُسْن) إشارة إلى أن الحرام منه هو المفعول لطلب الحسن، أما إذا احتيج إليه لعلاج أو عيب في السن وتحدبه فلا بأس به. وجاء: لعن الواشرة والمتوشرة، كما حكاه أبو عبيد، وهي التي تشر أسنانها، أي: تفلجها وتجردها حتى تكون لها أشر وهي رقة وتحدد في أطراف أسنان الأحداث فهو شبيه بأولئك، يقال فيه: ثغر موشر، وتفعل ذلك العجوز إظهارًا للصغر وحسن الأسنان، وهذا الفعل حرام على الفاعلة والمفعول بها، واختلف في المعنى الذي نهى عن الوشم وشبهه، فقيل: لأنه من باب التدليس. وقيل: من باب تغيير خلق الله الذي يأمر به الشيطان، قال تعالى مخبرًا عنه: ﴿وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللهِ﴾ [النساء: ١١٩] وهذا إنما فيما يكون باقيا، فأما ما لا يكون باقيًا كالكحل والتزين؛ فقد أجازه مالك وغيره، حكاه القرطبي (^١)، وكرهه للرجال، وأجاز مالك أيضًا نشر المرأة يديها بالحناء. وروي عن عمر إنكار ذلك، فإما أن تخضب بدنها كله أو تدعه، وأنكر مالك هذا عن عمر (^٢)، وجاء حديث بالنهي صن تسويد الحناء (^٣). كما قال عياض (^٤)، وتحمير الوجه، والخضاب بالسواد إن فعل بإذن الزوج أو السيد جاز، وإلا فحرام.\nخامسها:\nقول ابن مسعود: (ومالي لا ألعن من لعن رسول الله).\nفيه: دلالة على جواز الاقتداء به في إطلاق اللعن معينًا كان أو غير\n_________\n(^١) \"المفهم\" ٥/ ٤٤٤ - ٤٤٥.\n(^٢) انظر: \"المنتقى\" ٧/ ٢٦٧.\n(^٣) \"المفهم\" ٥/ ٤٤٥.\n(^٤) نقله عن بعض علمائهم صاحبُ \"النصائح\" كما في \"إكمال المعلم\" ٦/ ٦٥٥.","vol":"23","page":371},{"text":"معين، لأن الأصل أن الشارع ما كان يلعن إلا من يستحقه عنده، ولا يعارضه قوله: \"أيما مسلم سببته أو لعنته وليس لذلك بأهل فاجعل ذلك له كفارة وطهورًا\" (^١) لأنه عنده مستحق لذلك، وأما عند الله فالأمر موكول إليه عملا بقوله: \"وليس لذلك بأهل\" في علمك لا في علمي بأن يتوب مما صدر عنه، وإن علم الله منه خلاف ذلك كان دعاؤه عليه زيادة في شقوته. وكأن المرأة -وهي أم يعقوب المذكورة وهي أسدية. قال إسماعيل القاضي: قارئة للقرآن- رأت على زوج ابن مسعود عن قرب شيئًا مما سمعته ينهى عنه وكأنه التنمص، فقال لها: اذهبي فانظري، كأنه لما رأى امرأته فعلته نهاها فانتهت وسعت في إزالته حتى زال، فلما دخلت المرأة على امرأته لم تر شيئًا، وهكذا ينبغي للرجل أن ينكر على امرأته إذا رآها على محرم، ويمتنع من وطئها كما قال عبد الله: (لو كان كذلك ما جامعتنا)، وفي لفظ: لم نجامعها، وإن كان يحتمل: لم نجتمع معها في دار إما بهجران أو بطلاق، يدل على رواية: لم نجامعها. والرواية السالفة: جامعتنا.\nسادسها:\nالواصلة: هي التي تصل شعرها بشعرآخر تكثر به، وهي الفاعلة والمستوصلة الطالبة له. ويقال لها: موصولة، وهو نص في تحريم ذلك، وهو قول جماعة العلماء، ومنعوا الوصل بكل شيء من الصوف والخرق وغيرهما؛ لأن ذلك كله في معنى وصله بالشعر؛ ولعموم النهي وسد الذريعة. وشذ الليث بن سعد فأجاز وصله بالصوف\n_________\n(^١) سيأتي برقم (٦٣٦١) كتاب: الدعوات، باب: قول النبي - ﷺ -: \"من آذيته فاجعله له زكاة ورحمة\".","vol":"23","page":372},{"text":"وما ليس بشعر، وأباح آخرون وضع الشعر على الرأس وقالوا: إنما نهي عن الوصل خاصة، وهي ظاهرية محضة، وإعراض عن المعنى، وشذ قوم فأجازوا الوصل مطلقًا، وتأولوا الحديث على غير وصل الشعر، ولا يعرج عليه، وقد روي عن عائشة ولم يصح عنها (^١).\nولا يدخل في هذا النهي ما ربط الشعر بخيوط الشعر الملونة ونحوها مما لا يشبه الشعر؛ لأنه ليس منهيًّا عنه، إذ ليس هو بوصل إنما هو للتجمل (^٢). وفصَّل أصحابنا فقالوا: إن وصلته بشعر آدمي فهو حرام قطعًا سواء كان من رجل محرم، أو غيره، أو امرأة لعموم الأحاديث، ولأنه يحرم الانتفاع بشعر الآدمي وسائر أجزائه لكرامته؛ بل يدفن شعره وظفره وسائر أجزائه، وإن وصلته بشعر غير آدمي فإن كان نجسًا من ميتة وشعر ما لا يؤكل لحمه إذا انفصل في حياته فهو حرام أيضًا؛ ولأنه حامل نجاسة في صلاته وغيرها عمدًا، وسواء في هذين النوعين المزوجة وغيرها من النساء والرجال. وأما الشعر الطاهر فإن لم يكن لها زوج ولا سيد فهو حرام أيضًا، وإن كان فأوجه التحريم لظاهر الأحاديث والجواز، وأصحها: إن فعلته بإذن السيد أو الزوج جاز وإلا فهو حرام (^٣).\nسابعها:\nفيه: أن المعين على المعاصي يشارك فاعلها في الإثم كما في الطاعة بالنسبة إلى الثواب.\n_________\n(^١) انظر: \"المجموع\" ٣/ ١٤٩.\n(^٢) \"شرح ابن بطال\" ٩/ ١٧٢ - ١٧٣. بتصرف.\n(^٣) انظر: \"المجموع\" ٣/ ١٤٧.","vol":"23","page":373},{"text":"<span data-type='title' id=toc-2913>٥ - باب ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ﴾ [الحشر: ٩]</span>\n٤٨٨٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ حُصَيْنٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ ﵁: أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ، وَأُوصِي الْخَلِيفَةَ بِالأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ - ﷺ - أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ. [انظر: ١٣٩٢ - فتح: ٨/ ٦٣١]\nأي: استوطنوا أو نزلوا واختاروا. والدار هنا: المدينة.\nذكر فيه حديث أبي بَكْرٍ -وهو ابن عياش مولى واصل بن حبان الأحدب الأسدي الكوفي- عَنْ حُصَيْنٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ: قَالَ عُمَرُ ﵁: أُوصِي الخَلِيفَةَ بِالْمُهَاجِرِينَ الأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ، وَأُوصِي الخَلِيفَةَ بِالأَنْصَارِ الذِينَ تَبَوَّءُوا الدَّارَ وَالإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ - ﷺ - أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ ويتجاوز عَنْ مُسِيئِهِمْ. وقد سلف آخر الجنائز مطولًا، وأخرجه في وصيته أيضًا (^١).\nواختلف في المهاجرين الأولين فقيل: هم الذين صلَّوا القبلتين، قاله أبو موسى الأشعري وابن المسيب. وقيل: إنهم الذين أدركوا بيعة الرضوان، قاله الشعبي وابن سيرين (^٢)، فعلى القول الأول الذين هاجروا قبل تحويل القبلة سنة اثنتين من الهجرة. وعلى الثاني: هم الذين هاجروا قبل الحديبية.\n_________\n(^١) سلف برقم (٣٧٠٠) كتاب فضائل الصحابة، باب: قصة البيعة. وقد وردت في الباب وصية أمير المؤمنين.\n(^٢) انظر: \"تفسير الطبري ٦/ ٤٥٣ - ٤٥٤، \"معالم التنزيل\" ٤/ ٨٧ - ٨٨.","vol":"23","page":374},{"text":"<span data-type='title' id=toc-2914>٦ - باب ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [الحشر: ٩]</span>\nفاقة. ﴿الْمُفْلِحُونَ﴾ [الحشر: ٩]: الفَائِزُونَ بِالْخُلُودِ، والْفَلَاحُ: البَقَاءُ، حَيَّ عَلَى الفَلَاحِ: عَجِّلْ. وَقَالَ الحَسَنُ: ﴿حَاجَةً﴾ [الحشر: ٩]: حَسَدًا.\n\n٤٨٨٩ - حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ كَثِيرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا فُضَيْلُ بْنُ غَزْوَانَ، حَدَّثَنَا أَبُو حَازِمٍ الأَشْجَعِيُّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أَتَى رَجُلٌ رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَصَابَنِي الْجَهْدُ. فَأَرْسَلَ إِلَى نِسَائِهِ فَلَمْ يَجِدْ عِنْدَهُنَّ شَيْئًا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَلَا رَجُلٌ يُضَيِّفُ هَذِهِ اللَّيْلَةَ يَرْحَمُهُ اللهُ؟». فَقَامَ رَجُلٌ مِنَ الأَنْصَارِ فَقَالَ: أَنَا يَا رَسُولَ اللهِ. فَذَهَبَ إِلَى أَهْلِهِ فَقَالَ لاِمْرَأَتِهِ: ضَيْفُ رَسُولِ اللهِ - ﷺ - لَا تَدَّخِرِيهِ شَيْئًا. قَالَتْ: وَاللهِ مَا عِنْدِي إِلاَّ قُوتُ الصِّبْيَةِ. قَالَ: فَإِذَا أَرَادَ الصِّبْيَةُ الْعَشَاءَ فَنَوِّمِيهِمْ، وَتَعَالَىْ فَأَطْفِئِي السِّرَاجَ وَنَطْوِي بُطُونَنَا اللَّيْلَةَ. فَفَعَلَتْ ثُمَّ غَدَا الرَّجُلُ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: «لَقَدْ عَجِبَ اللهُ -﷿أَوْ ضَحِكَ- مِنْ فُلَانٍ وَفُلَانَةَ». فَأَنْزَلَ اللهُ -﷿- ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [الحشر: ٩]. [انظر: ٣٧٩٨ - مسلم: ٢٥٥٤ - فتح ٨/ ٦٣١].\n(المفحلون): الفائزون بالخلود. والفلاح: البقاء، حي على الفلاح: عجِّل) إلى سبب البقاء في الجنة وهو الصلاة في جماعة، كذا ذكره ابن التين (^١)، وليس معناها كذلك في اللغة وإنما معناها: هلموا وأقبلوا.\n_________\n(^١) في هامش الأصل: لعله سقط قال.","vol":"23","page":375},{"text":"(ص) (وَقَالَ الحَسَنُ: ﴿حَاجَةً﴾: حَسَدًا) هذا أخرجه عبد الرزاق عن معمر، عن سعيد، عن قتادة، عنه (^١).\nثم ذكر حديث أبي حازم -واسمه سلمان- عَنْ أَبِي هُرَيْرَةَ - ﵁ -: أَتَى رَجُلٌ رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَصَابَنِي الجَهْدُ .. الحديث. إلى أن قال: فَقَامَ رَجُلٌ مِنَ الأَنْصَارِ فَقَالَ: أَنَا يَا رَسُولَ اللهِ. وأخرجه في فضائل الأنصار أيضًا (^٢)، ومسلم والترمذي والنسائي (^٣).\nوذكر الواحدي من هذا الوجه أن هذا الرجل الأول من أهل الصفة (^٤). وفي \"الأوسط\" للطبراني أنه أبو هريرة (^٥).\nوفي \"أحكام القاضي إسماعيل\" أن رجلًا من المسلمين مكث ثلاثة أيام لا يجد ما يفطر عليه حتى فطن له رجل من الأنصار يقال له: ثابت بن قيس. الحديث. وبه جزم ابن التين.\nالمضيف هو أبو طلحة كما ذكره الخطيب (^٦) وجاء مبينًا في رواية الحميدي، واسمه زيد بن سهل، كما قاله ابن بشكوال، وأنكره النَّووي. وقيل: عبد الله بن رواحة. وعند المهدوي النحاس: نزلت في أبي المتوكل، فإن الضيف ثابت بن قيس عكس ما سلف. ووهم\n_________\n(^١) لم أقف عليه في المطبوع من \"تفسير عبد الرزاق\" لكن رواه بنحوه الطبري في \"التفسير\" ١٢/ ٤١.\n(^٢) سلف (٣٧٩٨) كتاب: مناقب الأنصار، باب: قول الله: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾.\n(^٣) مسلم (٢٠٥٤)، والترمذي (٣٣٠٤)، والنسائي في \"الكبرى\" ٦/ ٤٨٦ (١١٥٨٢).\n(^٤) \"أسباب النزول\" ص ٤٣٩ (٨٠٩).\n(^٥) \"الأوسط\" ٣/ ٣١٦ - ٣١٧ (٣٢٧١، ٣٢٧٢).\n(^٦) \"المبهمات\" ص ٣٩٩، ونقول: بل جزم أنه ثابت بن قيس بن شماس، ومرَّض الخطيب ما أورده المصنف، فقال: وقيل: إنه أبو طلحة.","vol":"23","page":376},{"text":"ابن عسكر فقال: أبو المتوكل هذا هو الناجي؛ لأنه تابعي إجماعًا (^١).\nوفي \"أسباب النزول\" عن ابن عمر: أهدي رجل من الصحابة رأس شاة فقال: إن أخي فلانًا وعياله أحوج منا إلى هذا، فبعث به إليه، فلم يزل يبعث به واحد إلى آخر حتى تداولها سبعة من أهل أبيات حتى رجحت الأول، فنزلت (^٢).\nوقوله: (لا تدخريه شيئًا) أي: لا تمسكي عنه شيئًا.\nوقول المرأة: (والله ما عندنا إلا قوت الصبية) يحتمل أن الصبيان لم يكونوا محتاجين إلى الأكل، وإنما تطلبه أنفسهم على عادة الصبيان من غير جوع يضر، فإنهم لو كانوا على حاجة بحيث يضرهم ترك الأكل لكان إطعامهم واجبًا يقدم على الضيافة، وقد أثنى الله عليهما، فدل أنهما لم يتركا واجبًا. أو يقال: أنها علمت صبرهم عن العشاء تلك الليلة؛ لأن الإنسان قد يصبر ساعة عن الأكل ولا يتضرر به ولا يجهده.\nوقوله: (ونطوي بطوننا الليلة) أي نجمعها، فإذا جاع الرجل، انطوى جلد بطنه.\nوقوله: \"لقد عجب الله - أو ضحك الله\" معنى العجب هنا الرضا، وحقيقته عندكم في الشيء التافه إذا دفع فيه فوق قدره وأعطى الأضعاف من قيمته. وقول أبي عبد الله: معنى الضحك الرحمة. غريب، كما نبه عليه ابن التين، وتأويله بالرضا أشبه على ما سلف في العجب؛ لأن من أعجبه الشيء فقد رضيه من قبله (^٣). وقيل: معنى \"ضحك\": أبان عن\n_________\n(^١) \"التكملة والإتمام\" ص ١٩٨.\n(^٢) \"أسباب النزول\" ص ٤٤٠.\n(^٣) مثل هذا تأويل كما هو منهج المؤولة، لأنه لا يجوز صرف النص عن ظاهره بلا علم ولا يجوز إثبات معنى خلاف الظاهر بلا علم، فهو عجب وضحك حقيقي لا يماثل فعل المخلوقين \"شرح الواسطية\" لابن العثيمين ﵀ ص ٤٦.","vol":"23","page":377},{"text":"آلائه وفضله بإظهارها واتخاذها؛ لأن الضاحك يكشف ما استتر ويبين ما اكتتم (^١).\nوفيه من الحكم: جواز نفوذ فعل الأب على الابن وإن كان منطويًا على ضرر إذا كان ذلك من طريق النظر، وأن القول فيه قول الأب والفعل فعله، وكان ذلك الإيثار لقضاء حق الرسول في إجابة دعوته والقيام بحق ضيفه.\nقالت: أما ترحل تبغي الغنى … قلت: فمن للطارق المعتم\nقالت: فهل عندك شيء له … قلت: نعم جهد الفتى المعدم\nفكم وحق الله من ليلة … قد طعم الضيف ولم أطعم\nإن الغنى بالنفس يا هذِه … ليس الغنى بالثوب والدرهم\n_________\n(^١) مذهب السلف في الصفات إمرارها كما جاءت من غير تأويل أو تشبيه .. وسيأتي الكلام عليه في كتاب التوحيد باستفاضة إن شاء الله.","vol":"23","page":378},{"text":"<span data-type='title' id=toc-2915>(٦٠) سورة المُمْتَحِنَةِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿لَا تَجْعَلْنَا فِتْنَةً﴾: لَا تُعَذِّبْنَا بِأَيْدِيهِمْ فَيَقُولُونَ: لَوْ كَانَ هؤلاء عَلَى الحَقِّ مَا أَصَابَهُمْ هذا ﴿بِعِصَمِ الْكَوَافِرِ﴾ أُمِرَ أَصْحَابُ النَّبِيّ - ﷺ - بِفِرَاقِ نِسَائِهِمْ، كُنَّ كَوَافِرَ بِمَكَةَ.\n\n<span data-type='title' id=toc-2916>[١ - باب ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ [الممتحنة: ١]]</span>\n٤٨٩٠ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَان، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ قَالَ: حَدَّثَنِي الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ سَمِعَ عُبَيْدَ اللهِ بْنَ أَبِي رَافِعٍ كَاتِبَ عَلِيٍّ يَقُولُ: سَمِعْتُ عَلِيًّا - ﵁ - يَقُولُ بَعَثَنِي رَسُولُ اللهِ - ﷺ - أَنَا وَالزُّبَيْرَ وَالْمِقْدَادَ فَقَالَ: «انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا». فَذَهَبْنَا تَعَادَى بِنَا خَيْلُنَا حَتَّى أَتَيْنَا الرَّوْضَةَ فَإِذَا نَحْنُ بِالظَّعِينَةِ فَقُلْنَا أَخْرِجِي الْكِتَابَ فَقَالَتْ: مَا مَعِي مِنْ كِتَابٍ. فَقُلْنَا لَتُخْرِجِنَّ الكِتَابَ أَوْ لَنُلْقِيَنَّ الثِّيَابَ. فَأَخْرَجَتْهُ مِنْ عِقَاصِهَا فَأَتَيْنَا بِهِ النَّبِيَّ - ﷺ - فَإِذَا فِيهِ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى أُنَاسٍ مِنَ الْمُشْرِكِينَ مِمَّنْ بِمَكَّةَ يُخْبِرُهُمْ بِبَعْضِ أَمْرِ النَّبِيِّ - ﷺ - فَقَالَ النَّبِيُّ - ﷺ -: «مَا هَذَا يَا حَاطِبُ؟». قَالَ: لَا تَعْجَلْ عَلَيَّ يَا رَسُولَ اللهِ، إِنِّي كُنْتُ امْرَأً مِنْ قُرَيْشٍ وَلَمْ أَكُنْ مِنْ أَنْفُسِهِمْ وَكَانَ مَنْ مَعَكَ مِنَ الْمُهَاجِرِينَ لَهُمْ قَرَابَاتٌ يَحْمُونَ بِهَا أَهْلِيهِمْ وَأَمْوَالَهُمْ بِمَكَّةَ فَأَحْبَبْتُ إِذْ فَاتَنِي مِنَ النَّسَبِ فِيهِمْ أَنْ أَصْطَنِعَ إِلَيْهِمْ يَدًا يَحْمُونَ قَرَابَتِي وَمَا فَعَلْتُ ذَلِكَ كُفْرًا وَلَا ارْتِدَادًا عَنْ دِينِي. فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّهُ قَدْ صَدَقَكُمْ». فَقَالَ عُمَرُ: دَعْنِي يَا رَسُولَ اللهِ فَأَضْرِبَ عُنُقَهُ.","vol":"23","page":379},{"text":"فَقَالَ: «إِنَّهُ شَهِدَ بَدْرًا وَمَا يُدْرِيكَ لَعَلَّ اللهَ -﷿- اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ». قَالَ عَمْرٌو وَنَزَلَتْ فِيهِ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّى وَعَدُوَّكُمْ﴾ [الممتحنة:١] قَالَ: لَا أَدْرِي الآيَةَ فِي الْحَدِيثِ أَوْ قَوْلُ عَمْرٍو. [انظر: ٣٠٠٧ - مسلم: ٢٤٩٤ - فتح: ٨/ ٦٣٣]\nحَدَّثَنَا عَلِيٌّ: قِيلَ لِسُفْيَانَ: فِي هَذَا فَنَزَلَتْ ﴿لَا تَتَّخِذُوا عَدُوِّي﴾؟ قَالَ سُفْيَانُ: هَذَا فِي حَدِيثِ النَّاسِ حَفِظْتُهُ مِنْ عَمْرٍو وَمَا تَرَكْتُ مِنْهُ حَرْفًا وَمَا أُرَى أَحَدًا حَفِظَهُ غَيْرِي.\nهي مدنية، نزلت بعد الأحزابِ وقبل النساء: كما قاله السخاوي (^١). بكسر الحاء، كما قال السهيلي. أي: المختبرة، أضيف الفعل إليها مجازًا، كما سميت سورة براءة: (المعتبرة) (^٢) والفاضحة (لما) (^٣) كشفت من عيوب المنافقين، ومن قاله بالفتح أضافها للمرأة التي نزلت فيها، وهي أم كلثوم بنت عقبة بن أبي معيط، وهي امرأة عبد الرحمن بن عوف وأم ولده إبراهيم (^٤). وقال مقاتل: الممتحنة اسمها سبيعة، ويقال: سعيدة- بنت الحارث الأسلمية، وكانت تحت صيفي بن الراهب وكذا ذكره ابن عباس في \"تفسيره\" (^٥). قال ابن عسكر: كانت أم كلثوم تحت عمرو بن العاصي. قال: وروي أن الآية نزلت في أميمة بنت بشير من بني عمرو بن عوف أم عبد الله بن\n_________\n(^١) \"جمال القراء\" ص ٨.\n(^٢) هكذا في الأصل، وفي \"مبهمات القرآن\": (المبعثرة)، وكذلك في \"جمال القراء\" ص ٣٦ وقال: لأنها بعثرت عن أسرار المنافقين. وانظر \"الإتقان\" للسيوطي ١/ ١٩٣.\n(^٣) في الأصل: (ما).\n(^٤) انظر: \"تفسير مبهمات القرآن\" للبلنسي ٢/ ٥٩٣.\n(^٥) انظر \"زاد المسير\" ٨/ ٢٣٩.","vol":"23","page":380},{"text":"سهل بن حنيف، وكانت تحت حسان بن الدحداحة، ففرت منه، وهو حينئذكافر فتزوجها سهل بن حنيف (^١).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿لَا تَجْعَلْنَا فِتْنَةً﴾ لَا تُعَذِّبْنَا بِأَيْدِيهِمْ فَيَقُولُونَ: لَوْ كَانَ هؤلاء عَلَى الحَق مَا أَصَابَهُمْ هذا) هذا رواه عبد عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^٢). ورواه الحاكم من طريق آدم بن أبي إياس، عن ورقاء، عن ابن أبي نجيح، عن مجاهد، عن ابن عباس: ثم قال: على شرط مسلم (^٣).\n(ص) (﴿بِعِصَمِ الْكَوَافِر﴾ أُمِرَ أَصْحَابُ النَّبِيِّ - ﷺ - بِفِرَاقِ نِسَائِهِمْ، اللاتي كُنَّ كَوَافِرَ بِمَكَّةَ). أخرجه ابن أبي حاتم عن حجاج، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عن مجاهد (^٤).\nوالمراد بالكوافر: الوثنيات. وقال ابن عسكر: نزلت في امرأة لعمر بن الخطاب كانت كافرة فطلقها، فتزوجها معاوية بن صخر، واسمها قريبة ابنة أبي أمية بن المغيرة (^٥). وعند مقاتل: تزوجها أبو سفيان، ويقال: نزلت هذِه الآية في أبي السنابل بن بعكك بن السباق وِفي أصحابه: هشام بن العاصي وامرأته هند ابنة أبي جهل، وعياض العميري وامرأته أم حكيم بنت أبي سفيان، وشماس بن عثمان المخزومي وامرأته عاتكة بنت يربوع وذي اليدين بن عبد عمرو\n_________\n(^١) \"التكملة والإتمام\" ص ١٩٨.\n(^٢) عزاه له السيوطي في \"الدر\" ٦/ ٣٠٤.\n(^٣) \"المستدرك\" ٢/ ٤٨٥ وقال: صحيح على شرط الشيخين.\n(^٤) عزاه السيوطي في \"الدر\" ٦/ ٣٠٧ للفريابي، وعبد بن حميد، وابن جرير، وابن المنذر.\n(^٥) \"التكملة والإتمام\" ص ١٩٩.","vol":"23","page":381},{"text":"وامرأته هند بنت عبد العزى. وعند عبد بن حميد عن الشعبي أن امرأتين لعمر بن الخطاب خرجتا إلى المشركين فنكح إحداهما معاوية (^١).\nثم ساق البخاري بعد حديث علي: بَعَثَنِي رَسُولُ اللهِ - ﷺ - أَنَا وَالزُّبَيْرَ وَالْمِقْدَادَ فَقَالَ: \"انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ .. \" الحديث.\nوقد سلف في الجهاد في باب: الجاسوس. وزاد هنا: قال عمرو: ونزلت فيه: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي﴾ الآية. قَالَ: لا أدري الآية في الحديث أو قول عمرو. حدثنا علي قال: قيل لسفيان: في هذا نزلت: ﴿لَا تَتَّخِذُوا﴾ قال سُفْيَانُ: هذا في حديث الناس حفظته وما تَرَكَتُ مِنْهُ حَرْفًا وَمَا أُرى أَحَدًا حَفِظَهُ غَيْرِي.\nقال البرقاني: روى نحو حديث علي سماكٌ عن ابن عباس، قال عمر: كتب حاطب إلى أهل مكة، فأطلع الله نبيه على ذلك فبعث عليًّا والزبير، فأدركا امرأة على بعير .. الحديث. قال الحميدي: حكى البرقاني أنه أخرج -يعني في مسلم- قال الحميدي: وليس له عند أبي مسعود وخلف في الأطراف ذكر، فينظر (^٢).\nوقوله: النلقين (صوابه: (لنلقن) بحذف الياء كما سلف هناك، وقول عمر: (دعني فأضرب عنق هذا المنافق) فيه أن الجاسوس يقتل من غير استتابة، لأن الشارع أخبر أنه من أهل بدر، وأن الله غفر لهم، وأنه صادق في قوله. وقول عمرو: (نزلت فيه ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ﴾) وقيل: نزلت فيه وفي قوم معه كاتبوا أهل مكة.\n_________\n(^١) رواه بنحوه الطبري ١٢/ ٦٨ (٣٣٩٨١) عن عبد بن حميد، من قول الزهري.\n(^٢) \"الجمع بين الصحيحين\" ١/ ١٤٥.","vol":"23","page":382},{"text":"<span data-type='title' id=toc-2917>٢ - باب ﴿إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ﴾ [الممتحنة: ١٠]</span>\n٤٨٩١ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ أَخْبَرَنِي عُرْوَةُ أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَمْتَحِنُ مَنْ هَاجَرَ إِلَيْهِ مِنَ الْمُؤْمِنَاتِ بِهَذِهِ الآيَةِ، بِقَوْلِ اللهِ: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ﴾ [الممتحنة: ١٢] إِلَى قَوْلِهِ: ﴿غَفُورٌ رَحِيمٌ﴾. قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ: فَمَنْ أَقَرَّ بِهَذَا الشَّرْطِ مِنَ الْمُؤْمِنَاتِ قَالَ لَهَا رَسُولُ اللهِ - ﷺ -: «قَدْ بَايَعْتُكِ». كَلَامًا وَلَا وَاللهِ مَا مَسَّتْ يَدُهُ يَدَ امْرَأَةٍ قَطُّ فِي الْمُبَايَعَةِ، مَا يُبَايِعُهُنَّ إِلاَّ بِقَوْلِهِ: «قَدْ بَايَعْتُكِ عَلَى ذَلِكَ». تَابَعَهُ يُونُسُ وَمَعْمَرٌ وَعَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَ، عَنِ الزُّهْرِيِّ. وَقَالَ إِسْحَاقُ بْنُ رَاشِدٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ وَعَمْرَةَ. [انظر: ٢٧١٣ - مسلم: ١٨٦٦ - فتح: ٨/ ٦٣٦]\nساق حديث إِسْحَاقَ عن يَعْقُوبَ بْنِ إِبْرَاهِيمَ، عن ابن أَخِي ابن شِهَاب، عَنْ عَمِّهِ، أَخْبَرَنِي عُرْوَةُ أَنَّ عَائِشَةَ ﵂ أَخْبَرَتْهُ أَنَّ رَسُولً اللهِ - ﷺ - كَانَ يَمْتَحِنُ مَنْ هَاجَرَ إِلَيْهِ مِنَ المُؤْمِنَاتِ بهذِه الآيَةِ، بِقَوْلِ اللهِ: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ﴾ (^١) [الممتحنة: ١٢] إلى قَوْلِهِ: ﴿غَفُورٌ رَحِيمٌ﴾. قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ: فَمَنْ أَقَرَّ بهذا الشَّرْطِ مِنَ المُؤْمِنَاتِ قَالَ لَهَا رَسولُ اللهِ - ﷺ -: \"قَدْ بَايَعْتُكِ\". كَلَامًا، وَلَا والله مَا مَسَّتْ يَدُهُ يَدَ اْمْرَأَةٍ قَطُّ فِي المُبَايَعَةِ، مَا بايعهن إِلَّا بِقَوْلِهِ: \"بَايَعْتُكِ عَلَى ذَلِكَ\". تَابَعَهُ يُونُسُ وَمَعْمَرٌ وَعَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَ، عَنِ الزُّهْرِيِّ. وَقَالَ إِسْحَاقُ بْنُ رَاشِدٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ وَعَمْرَةَ.\n_________\n(^١) في الأصل: يا أيها الذين آمنوا إذا جاءكم المؤمنات يبايعنك.","vol":"23","page":383},{"text":"هذِه كانت مبايعته عليه أفضل الصلاة والسلام النساء. وقد سلف هذا الحديث، وأخرجه البخاري في المغازي والنكاح والأحكام والطلاق (^١). وأخرجه مسلم والترمذي والنسائي وابن ماجه (^٢).\nومتابعة يونس عليها في الطلاق، ومعمر أخرجها في الأحكام. وإسحاق ذكرها الدارقطني (^٣)، وإسحاق الأول قيل: إنه ابن راهويه. وقيل: ابن منصور، وكل منهما ثقة، وكلاهما يرويان عن يعقوب.\nوعند الزجاج: جلس - ﵇ - على الصفا، وجلس عمر دونه، فكن النساء يبايعن ويمسحن أيديهن بيد عمر. وقيل: من وراء ثوب (^٤).\n_________\n(^١) في المغازي برقم (٤١٨٢) باب: غزوة الحديبية، وفي الطلاق برقم (٥٢٨٨) باب: إذا أسلمت المشركة أو النصرانية تحت الذمي أو الحربي. وفي الأحكام برقم (٧٢١٤) باب: بيعة النساء.\nوليس هو في النكاح، إنما في الشروط برقم (٢٧١٣) باب: ما يجوز من الشروط في الإسلام وأيضًا (٢٧٣٣) باب: الشروط في الجهاد، من غير ذكر المبايعة.\n(^٢) مسلم (١٨٦٦)، الترمذي (٣٣٠٦)، ابن ماجه (٢٨٧٥)، \"السنن الكبرى\" للنسائي ٥/ ٢١٨ - ٢١٩ (٨٧١٤).\n(^٣) \"علل الدارقطني\" ١٤/ ١٢٨.\n(^٤) انظر: \"تفسير الوسيط\" ٤/ ٢٨٦، \"زاد المسير\" ٨/ ٢٤٤ - ٢٤٥، القرطبي ١٨/ ٧١.","vol":"23","page":384},{"text":"<span data-type='title' id=toc-2918>٣ - باب ﴿إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ﴾ [الممتحنة: ١٢]\n٤٨٩٢ </span>- حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنْ أُمِّ عَطِيَّةَ - ﵂ - قَالَتْ: بَايَعْنَا رَسُولَ اللهِ - ﷺ - فَقَرَأَ عَلَيْنَا ﴿أَنْ لَا يُشْرِكْنَ بِاللهِ شَيْئًا﴾ [الممتحنة: ١٢] وَنَهَانَا عَنِ النِّيَاحَةِ، فَقَبَضَتِ اْمْرَأَةٌ يَدَهَا فَقَالَتْ: أَسْعَدَتْنِي فُلَانَةُ أُرِيدُ أَنْ أَجْزِيَهَا. فَمَا قَالَ لَهَا النَّبِيُّ - ﷺ - شَيْئًا فَانْطَلَقَتْ وَرَجَعَتْ فَبَايَعَهَا. [انظر: ١٣٠٦ - مسلم: ٩٣٦ - فتح: ٦٣٧]\n\n٤٨٩٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ قَالَ: حَدَّثَنَا أَبِي، قَالَ: سَمِعْتُ الزُّبَيْرَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ [الممتحنة: ١٢] قَالَ: إِنَّمَا هُوَ شَرْطٌ شَرَطَهُ اللهُ لِلنِّسَاءِ. [فتح: ٨/ ٦٣٧]\n\n٤٨٩٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ الزّهْرِيُّ: حَدَّثَنَاهُ قَالَ: حَدَّثَنِي أَبُو إِدْرِيسَ سَمِعَ عُبَادَةَ بْنَ الصَّامِتِ - ﵁ - قَالَ: كنَّا عِنْدَ النَّبِيِّ - ﷺ - فَقَالَ: \"أتبايِعُونِي على أَنْ لَا تُشْرِكُوا باللهِ شَيْئًا وَلَا تَزْنُوا وَلَا تَسْرِقُوا\". وَقَرَأَ آيَةَ النِّسَاءِ -وَأَكْثَرُ لَفْظِ سُفْيَانَ قَرَأَ الآيَةَ- \"فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ فَهُوَ كفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْهَا شَيْئًا مِنْ ذَلِكَ فَسَتَرَهُ اللهُ فَهْوَ إِلَى اللهِ، إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ غَفَرَ لَهُ \". تَابَعَهُ عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ فِي الآيَةِ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح: ٨/ ٦٣٧].\n\n٤٨٩٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا هَارُونُ بْنُ مَعْرُوفٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ وَهْبٍ، قَالَ وَأَخْبَرَنِي ابْنُ جُرَيْجٍ أَنَّ الْحَسَنَ بْنَ مُسْلِمٍ أَخْبَرَهُ عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: شَهِدْتُ الصَّلَاةَ يَوْمَ الْفِطْرِ مَعَ رَسُولِ اللهِ - ﷺ - وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ فَكُلُّهُمْ يُصَلِّيهَا قَبْلَ الْخُطْبَةِ ثُمَّ يَخْطُبُ بَعْدُ، فَنَزَلَ نَبِيُّ اللهِ - ﷺ -","vol":"23","page":385},{"text":"فَكَأَنِّي أَنْظُرُ إِلَيْهِ حِينَ مجلِّسُ الرِّجَالَ بِيَدِهِ، ثُمَّ أَقْبَلَ يَشُقُّهُمْ حَتَّى أَتَى النِّسَاءَ مَعَ بِلالٍ\nفَقَالَ: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ﴾ [الممتحنة: ١٢] حَتَّى فَرَغَ مِنَ الآيَةِ كُلِّهَا، ثُمَّ قَالَ حِينَ فَرَغَ: \"أَنْتُنَّ على ذَلِكَ\". وَقَالَتِ امْرَأَةٌ وَاحِدَةٌ لَمْ يُجِبْهُ غَيْرُهَا: نَعَمْ يَا رَسُولَ اللهِ، لَا يَدْرِي الَحسَنُ مَنْ هِيَ. قَالَ: \"فَتَصَدَّقْنَ\" وَبَسَطَ بِلَالٌ ثَوْبَهُ فَجَعَلْنَ يُلْقِينَ الفَتَخَ وَالْخَوَاتِيمَ فِي ثَوْبِ بِلَالٍ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح: ٨/ ٦٣٨]\nذكر فيه أحاديث:\nأحدها:\nحديث أُمِّ عَطِيَّةَ: بَايَعْنَا رَسُولَ اللهِ - ﷺ - فَقَرَأَ عَلَيْنَا: ﴿أَنْ لَا يُشْرِكْنَ بِاللهِ شَيْئًا﴾ وَنَهَانَا عَنِ النِّيَاحَةِ، فَقَبَضَتِ امْرَأَةٌ يَدَهَا فَقَالَتْ: أَسْعَدَتْنِي فُلَانَةُ أُرِيدُ أَنْ أَجْزِيَهَا. فَمَا قَالَ لَهَا النَّبِيُّ - ﷺ - شَيْئًا فَانْطَلَقَتْ وَرَجَعَتْ فَبَايَعَهَا.\nويأتي في الأحكام (^١). وأخرجه مسلم والنسائي (^٢).\nوقبضها يدها قد يكون مخالفًا لحديث عائشة السالف: ما مست يده يد امرأة قط فيها، فقيل: إنهن كن يمددن أيديهن دونه. والأظهر كما نبه عليه ابن التين أن ذلك عبارة عن امتناعها من البيعة إذا كانت البيعة عندهم بأخذ الأيدي. ومعنى الإسعاد: القيام معها في مناحة تراسلها فيها، والإسعاد خاص في هذا المعنى، ولا يستعمل إلا في البكاء، والمساعدة عامة في الأمور، يقال: أصلها من وضع الرجل يده على ساعد صاحبه إذا تعاونا على أمر.\n_________\n(^١) سيأتي برقم (٧٢١٥)، باب بيعة النساء.\n(^٢) مسلم (٩٣٦) كتاب: الجنائز، باب: التشديد في النياحة، النسائي ٧/ ١٤٨ - ١٤٩.","vol":"23","page":386},{"text":"الحديث الثاني:\nحديث الزبير وهو ابن الحارث البصري- عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ فِي قَوْلِهِ: ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ [الممتحنة: ١٢] قَالَ: إِنَّمَا هُوَ شَرْطٌ شَرَطَهُ اللهُ لِلنِّسَاءِ. وهو من أفراده.\nوالمعروف هو النوح. وقيل: الخلوة بغير ذي محرم. وقيل: لا تخمش وجهًا، ولا تشق جيبًا، ولا تدعُ ويلًا، ولا تنشر شعرًا. وقيل: الطاعة لله ولرسوله. وقيل: في كل أمر فيه رشدهن. وقيل: هو عام في كل معروف أمر الله به (^١).\nالثالث:\nحديث عبادة في المبايعة، سلف في الإيمان (^٢).\nثم قال: تَابَعَهُ عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ فِي الآيَةِ. وهذِه المتابعة أخرجها مسلم عن عبد بن حميد، عن عبد الرزاق (^٣)، وأخرجها النسائي من حديث غندر عن معمر (^٤).\nالحديث الرابع:\nحديث ابن عباس فيها أيضًا. وسلف في الصلاة (^٥). والفتخ بفتح الفاء والتاء جمع فتخة، وهي كالحلقة تلبس لبس الخاتم.\n_________\n(^١) انظر: \"الوسيط\" ٤/ ٢٨٨، \"زاد المسير\" ٨/ ٢٤٧.\n(^٢) برقم (١٨).\n(^٣) برقم (١٧٠٩/ ٤٢).\n(^٤) النسائي ٧/ ١٤٨.\n(^٥) سلف برقم (٨٦٣) كتاب الأذان، باب: وضوء الصبيان.","vol":"23","page":387},{"text":"والبهتان في الآية: الولد من غير الزوج ينسب إليه. وقيل: معنى ﴿بَيْنَ أَيْدِيهِنَّ﴾ ما كان قُبْلةً أو أكل حرام، ﴿وَأَرْجُلِهِنَّ﴾ ما كان من جماع أو دونه. وقيل: بين ألسنتهن وفروجهن. وقيل: إنه باليد مثل بما اكتسبت أيديكن.\nوهذا الحديث أخرجه البخاري عن محمد بن عبد الرحيم، عن هارون بن معروف. وهارون هذا روى له مسلم، وروى البخاري عن رجل عنه - كذا داود بن رشيد، وسريج بن يونس، وسعيد بن منصور، وعباد بن موسى، وأحمد بن منيع روى مسلم عنهم، وروى البخاري عن رجل عنهم.","vol":"23","page":388},{"text":"<span data-type='title' id=toc-2919>(٦١) سورة الصَّفِّ</span>\nوَقَالَ مُجَاهِدٌ: ﴿مَنْ أَنْصَارِي إِلَى اللهِ﴾ مَنْ يَتَّبِعُنِي إلى اللهِ. وَقَالَ ابن عَبَّاسٍ: ﴿مَرْصُوصٌ﴾ مُلْصَقٌ بَعْضُهُ بِبَعْضٍ. وَقَالَ غَيْرُهُ بِالرَّصَاصِ.\nهي مدنية. وقيل: مكية - حكاه ابن النقيب (^١)، ونزلت بعد التغابن وقبل الفتح، كما قاله السخاوي (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿مَنْ أَنْصَارِي إِلَى اللهِ﴾ مَنْ يَتَّبِعُنِي إِلَى اللهِ) هذا أخرجه ابن أبي حاتم عن حجاج، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^٣). وقيل: (إلى) بمعنى (مع) فالمعنى: من يضيف نصرته إلى الله. قال الداودي: يحتمل أن يكون لله وفي الله.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿مَرْصُوصٌ﴾ مُلْصقٌ بَعْضهُ بِبَعْضٍ. وَقَالَ غَيْرُهُ: بِالرَّصَاصِ) ما (يحكيه) (^٤) عن ابن عباس أخرجه أيضًا عن علي بن المبارك، ثنا زيد بن المبارك، ثنا ابن ثور، عن ابن جريج، عن عطاء عنه.\nوقوله: (وقال غيره) في بعض النسخ: (وقال يحيى) هو ابن زياد بن عبد الله بن منصور الديلمي أبو زكرياء الفراء، صاحب كتاب \"معاني\n_________\n(^١) انظر: \"زاد المسير\" ٨/ ٢٤٩، \"تفسير القرطبي\" ١٨/ ٧٧.\n(^٢) \"جمال القراء\" ص ٩.\n(^٣) عزاه السيوطي في \"الدر\" ٦/ ٣١٩ لعبد بن حميد، وابن المنذر. ورواه الطبري ١٢/ ٨٦ (٣٤٠٦٣) من طريق عيسى وورقاء، عن ابن أبي نجيح، به.\n(^٤) ورد فوقها: في الأصل لفظه.","vol":"23","page":389},{"text":"القرآن\" (^١). وجزم به الثعلبي وقال: إن أصله من الرصاص، فليس فيه فرجة ولا خلل (^٢).\n_________\n(^١) وقد أورد الفراء ذلك فى \"معانيه\" ٣/ ١٥٣.\n(^٢) انظر: \"زاد المسير\" ٨/ ٢٥١.","vol":"23","page":390},{"text":"<span data-type='title' id=toc-2920>[باب] قَوْلُهُ: ﴿بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ﴾ [الصف: ٦]\n٤٨٩٦ </span>- حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ أَخْبَرَنِي مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ - ﵁ -، قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ لِي أَسْمَاءً، أَنَا مُحَمَّدٌ، وَأَنَا أَحْمَدُ، وَأَنَا الْمَاحِي الَّذِي يَمْحُو اللهُ بِيَ الْكُفْرَ، وَأَنَا الْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى قَدَمِي، وَأَنَا الْعَاقِبُ». [انظر: ٣٥٣٢ - مسلم: ٢٣٥٤ - فتح: ٨/ ٦٤٠]\nذكر فيه حديث جبير بن مطعم: \"إِنَّ لِي أَسْمَاءً\" سلف في المناقب، وأخرجه مسلم والترمذي (^١) والنسائي (^٢).\n_________\n(^١) الترمذي (٢٨٤٠).\n(^٢) النسائي في \"الكبرى\" كما في \"تحفة الأشراف\" (٣١٩١).","vol":"23","page":391},{"text":"<span data-type='title' id=toc-2921>(٦٢) سورة الجمعة</span>\nهي مدنية ونزلت بعد التحريم وقبل التغابن، كما قاله السخاوي (^١).\n\n<span data-type='title' id=toc-2922>١ - باب</span>\n﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾\n[الجمعة: ٣]\nوَقَرَأَ عُمَرُ: فَامْضُوا إلى ذِكْرِ اللهِ.\n\n٤٨٩٧ - حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ ثَوْرٍ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ - ﷺ - فَأُنْزِلَتْ عَلَيْهِ سُورَةُ الْجُمُعَةِ ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ [الجمعه: ٣] قَالَ: قُلْتُ: مَنْ هُمْ يَا رَسُولَ اللهِ فَلَمْ يُرَاجِعْهُ حَتَّى سَأَلَ ثَلَاثًا، وَفِينَا سَلْمَانُ الْفَارِسِيُّ، وَضَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ عَلَى سَلْمَانَ ثُمَّ قَالَ: «لَوْ كَانَ الإِيمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ -أَوْ رَجُلٌ- مِنْ هَؤُلَاءِ». [٤٨٩٨ - مسلم: ٢٥٤٦ - فتح: ٨/ ٦٤١]\n\n٤٨٩٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ أَخْبَرَنِي ثَوْرٌ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: «لَنَالَهُ رِجَالٌ مِنْ هَؤُلَاءِ». [٤٨٩٧ - مسلم: ٢٥٤٦ - فتح: ٨/ ٦٤١]\n(ص) (وَقَرَأَ عُمَرُ: (فَامْضوا إلى ذِكْرِ اللهِ) هذا رواه ابن أبي حاتم من حديث سالم عن أبيه عنه (^٢).\nذكر فيه حديث ثَوْرٍ، عَنْ أَبِي الغَيْثِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كُنَّا جُلُوسًا عِنْدَ رسول الله - ﷺ - فَأُنْزِلَتْ عَلَيْهِ سُورَةُ الجُمُعَةِ ﴿وَآخَرِينَ\n_________\n(^١) \"جمال القراء\" ص ٩.\n(^٢) \"الدر المنثور\" ٦/ ٣٢٨.","vol":"23","page":392},{"text":"مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ [الجمعة: ٣] قَالَ: قُلْتُ: مَنْ هُمْ يَا رَسُولَ اللهِ، فَلَمْ يُرَاجِعْهُ حَتَّى سَأَلَ ثَلَاثًا، وَفِينَا سَلْمَانُ الفَارِسِيُّ، وَضَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ عَلَى سَلْمَانَ ثُمَّ قَالَ: \"لَوْ كَانَ الايمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ -أَوْ رَجُلٌ- مِنْ هؤلاء\" وفي لفظ: \"لناله رجال من هؤلاء\".\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا والترمذي (^١) والنسائي (^٢).\nوالثريا مؤنثة مقصورة تكتب بالألف لمكان الياء التي قبل آخرها.\nوفي الآخرين أقوال: التابعون، أو العجم، أو أبناؤهم، أو كل من كان بعد الصحابة، أو كل من أسلم إلى يوم القيامة، وأحسن ما قيل فيهم -كما قال القرطبي- أنهم أبناء فارس (^٣)، بدليل هذا الحديث، وقد ظهر ذلك عيانًا، فإنه ظهر فيهم الدين وكثر العلماء، وكان وجودهم كذلك دليلًا من أدلة صدقه. وله طرق في \"تاريخ أصبهان\" لأَبي نعيم الحافظ غير طريق أبي هريرة، أخرجه من طريق ابن مسعود وسلمان الخير الفارسي وعائشة وعلي وقيس بن سعد بن عبادة (^٤).\nوذكر ابن عبد البر أن الفرس من ولد لاود بن سام بن نوح. وذكر علي بن كيسان النسابة وغيره أنهم من ولد فارس بن (جابر) (^٥) بن يافث بن نوح، وهو أصح ما قيل فيهم، وهم يدفعون ذلك وينكرونه ويزعمون أنهم لا يعرفون نوحًا ولا ولده، ولا الطوفان ويستقون ملكهم من حين آدم،\n_________\n(^١) \"السنن\" (٣٣١٠)، (٣٩٣٣).\n(^٢) \"السنن الكبرى\" (١١٥٩٢).\n(^٣) \"تفسير القرطبي\" ١٨/ ٩٣.\n(^٤) \"تاريخ أصبهان\" ١/ ٢ - ٩.\n(^٥) كذا في الأصل. وفي \"تاريخ الطبري\" ١/ ١٩، ٩٢، ١٢٤، ١٢٥، ١٢٦: جامر.","vol":"23","page":393},{"text":"وأن أول ملك ملك في العالم بعد الطوفان أوشهيج بن أبزخ بن عامور بن يافث بن نوح، فإنه ملكهم ألف سنة، وبعده طهمورث وبعده خمس، وكان دينهم دين الصابئة، ثم تمجسوا وبنوا بيوت النيران.\nقلت: وقد سلف نسبهم إلي يافث. وعند الرشاطي: فارس الكبرى ابن كيومرت، ويقال: جيومرت بن أميم بن لاود، وقيل: جيومرت بن يافث. وقيل: هو فارس بن ناسور بن سام بن نوح. ومنهم من زعم أنهم من ولد يوسف بن يعقوب بن إسحاق بن إبراهيم. قال: ومنهم من ذكر أنهم من ولد هدرام بن أرفخشذ بن سام، وأنه ولد بضعة عشر رجلًا كلهم كان فارسًا شجاعًا، فسموا الفرس بالفروسية. وقيل: إنهم من ولد يونان بن إيران بن الأسود بن سام. ويقال لهم بالجزيرة: الحضارمة، وبالشام: الجرامقة. وبالكوفة الأحامرة: وبالبصرة: الأساورة. وباليمن: الأبناء والأحرار.\nوفي \"طبقات صاعد\" كانت الفرس في أول أمرها موحدة على دين نوح إلى أن [أتى] (^١) برداسف المشرقي إلى طهمورث ثالث ملوك الفرس بمذهب الحنفاء وهم الصابئون فقبلت منه، وقصر الفرس على التشرع به، فاعتقدوه نحو ألفي سنة ومائتي سنة، إلى أن تمجسوا جميعًا وسببه أن زرادُشت الفارسي ظهر في زمن بشتاسب (حين) (^٢) الفرس حين مضى من ملكه ثلاثون سنة، ودعا إلى دين المجوسية من تعظيم النار وسائر الأنوار، والقول بتركيب العالم من النور والظلام، واعتقاد القدماء الخمسة: إبليس والهيولي والزمان والمكان، وذكر\n_________\n(^١) ليست في الأصل، والسياق يقتضيها.\n(^٢) هكذا في الأصل، ولعل الصحيح: ملك.","vol":"23","page":394},{"text":"آخر فقبل ذلك منه بشتاسب، وقاتل الفرس عليه حتى انقادوا جميعًا إليه ورفضوا دين الصابئة واعتقدوا زرادشت نبيًّا مرسلًا إليهم، ولم يزالوا على دينه قريبًا من ألف وثلاثمائة سنة إلى أن أباد الله ملكهم على يد عثمان - ﵁ -.\nفائدة:\nثور الذي في إسناده هو ابن زيد الديلي مولاهم المدني، أخرج له مسلم أيضًا، ومات سنة خمس وثلاثين ومائة. وانفرد البخاري بثور بن يزيد الكلاعي الحمصي، سمع خالد بن معدان، وعنه الثوري وغيره، مات سنة خمس، وقيل: ثلاث وخمسين ومائة.\nوأبو الغيث -بالغين المعجمة- اسمه سالم مولى ابن مطيع، وعبد العزيز المذكور في أحد سنديه ذهب الكلاباذي إلى أنه ابن أبي حازم. قال الجياني: والذي عندي أنه الدراوردي (^١).\n_________\n(^١) \"تقييد المهمل\" ٢/ ٦٩٨.","vol":"23","page":395},{"text":"<span data-type='title' id=toc-2923>٢ - باب ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ الآية [الجمعة: ١١]</span>\n٤٨٩٩ - حَدَّثَنِي حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، حَدَّتنَا حُصَيْنٌ، عَنْ سَالِمِ بنِ أَبِي الَجعْدِ وَعَنْ أَي سُفْيَانَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄ قَالَ: أَقْبَلَتْ عِيرٌ يَوْمَ الجُمُعَةِ وَنَحْنُ مَعَ النَّبيِّ - ﷺ - فَثَارَ النَّاسُ إِلَّا (اثْنَا) (^١) عَشَرَ رَجُلًا فَأَنْزَلَ الله: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ [الجمعة: ١١] [انظر: ٩٣٦ - مسلم: ٨٦٣ - فتح: ٨/ ٦٤٣]\nذكر فيه حديث جابر السالف في الجمعة، ساقه هناك من حديث سالم بن أبي الجعد عنه، ثم زاد هنا: وعن أبي سفيان، عن جابر. وأبو سفيان اسمه طلحة بن نافع. انفرد به مسلم، وأوضحنا الكلام عليه هناك. وفي رواية: \"لو تبع أولهم آخرهم لاضطرم الوادي عليهم نارًا\" (^٢).\n_________\n(^١) كذا في النسخة السلطانية ٦/ ١٥٢ وفي هامشها: اثْنَي عَشَرَ كذا في \"اليونينية\" من غير رقم.\n(^٢) أخرجها ابن مردويه عن ابن عباس كما في \"الدر المنثور\" ٦/ ٣٣١.","vol":"23","page":396},{"text":"<span data-type='title' id=toc-2924>(٦٣) سُورةُ المُنافِقين</span>\nهي مدنية، وفيها ثلاث آيات أنزلت في المسير لما قيل: ﴿لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ﴾ فنزلت. قال السدي: و﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ في ابن أُبَيٍّ وفي زيد بن أرقم في غزوة بني المصطلق وكان ابن أُبي معه في ذلك الجيش فحصل بين جعال -ويقال: جهجاه الغفاري أجير عمر بن الخطاب- وبين وبرة بن سلمان الحمصي حليف ابن أُبَيٍّ شرٌّ، فبلغ ذلك ابن أبي فتكلم، فسمعه زيد بن أرقم. الحديث (^١).\n\n<span data-type='title' id=toc-2925>١ - باب: ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللهِ﴾ الآية [المنافقون: ١]</span>\n٤٩٠٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: كُنْتُ فِي غَزَاةٍ فَسَمِعْتُ عَبْدَ اللهِ بْنَ أُبَيٍّ يَقُولُ: لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ حَتَّى يَنْفَضُّوا مِنْ حَوْلِهِ وَلَوْ رَجَعْنَا مِنْ عِنْدِهِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ، فَذَكَرْتُ ذَلِكَ لِعَمِّي أَوْ لِعُمَرَ فَذَكَرَهُ لِلنَّبِيِّ - ﷺ - فَدَعَانِي فَحَدَّثْتُهُ فَأَرْسَلَ رَسُولُ اللهِ - ﷺ - إِلَى عَبْدِ اللهِ بْنِ أُبَيٍّ وَأَصْحَابِهِ فَحَلَفُوا مَا قَالُوا، فَكَذَّبَنِي رَسُولُ اللهِ - ﷺ - وَصَدَّقَهُ، فَأَصَابَنِي هَمٌّ لَمْ يُصِبْنِي مِثْلُهُ قَطُّ، فَجَلَسْتُ فِي الْبَيْتِ فَقَالَ لِي عَمِّي: مَا أَرَدْتَ إِلَى أَنْ كَذَّبَكَ رَسُولُ اللهِ - ﷺ - وَمَقَتَكَ. فَأَنْزَلَ اللهُ تَعَالَى ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ [المنافقون: ١] فَبَعَثَ إِلَيَّ النَّبِيُّ - ﷺ - فَقَرَأَ فَقَالَ: «إِنَّ اللهَ قَدْ صَدَّقَكَ يَا زَيْدُ». [٤٩٠١، ٤٩٠٢، ٤٩٠٣،\n\n٤٩٠٤ - مسلم: ٢٧٧٢ - فتح: ٨/ ٦٤٤]\n_________\n(^١) انظر: \"النكت والعيون\" ٦/ ١٤.","vol":"23","page":397},{"text":"ذكر فيه حديث زيدِ بْنِ أَرْقَمَ قَالَ: كُنْتُ فِي غَزَاةٍ فَسَمِعْتُ عَبْدَ اللهِ بْنَ أُبَيٍّ يَقُولُ: لَا تُنْفِقُوا على مَنْ عِنْدَ رَسُولِ اللهِ … الحديث. وفي آخره: \"إِنَّ اللهَ قَدْ صَدَّقَكَ يَا زَيْدُ\".","vol":"23","page":398},{"text":"<span data-type='title' id=toc-2926>٢ - باب ﴿اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً﴾ [المنافقون: ٢]</span>\nيَجْتَنُّونَ بِهَا\n\n٤٩٠١ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ زَيْدِ بْنِ أَرْقَمَ - ﵁ - قَالَ: كُنْتُ مَعَ عَمِّي فَسَمِعْتُ عَبْدَ اللهِ بْنَ أُبَيٍّ ابْنَ سَلُولَ يَقُولُ لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ حَتَّى يَنْفَضُّوا. وَقَالَ أَيْضًا: لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. فَذَكَرْتُ ذَلِكَ لِعَمِّي فَذَكَرَ عَمِّي لِرَسُولِ اللهِ - ﷺ - فَأَرْسَلَ رَسُولُ اللهِ - ﷺ - إِلَى عَبْدِ اللهِ بْنِ أُبَيٍّ وَأَصْحَابِهِ، فَحَلَفُوا مَا قَالُوا، فَصَدَّقَهُمْ رَسُولُ اللهِ - ﷺ - وَكَذَّبَنِي، فَأَصَابَنِي هَمٌّ لَمْ يُصِبْنِي مِثْلُهُ، فَجَلَسْتُ فِي بَيْتِي، فَأَنْزَلَ اللهُ -﷿- ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ [المنافقون: ٧] إِلَى قَوْلِهِ: ﴿هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ﴾ [المنافقون: ٧] إِلَى قَوْلِهِ: ﴿لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ﴾ [المنافقون: ٨] فَأَرْسَلَ إِلَيَّ رَسُولُ اللهِ - ﷺ - فَقَرَأَهَا عَلَيَّ ثُمَّ قَالَ: «إِنَّ اللهَ قَدْ صَدَّقَكَ». [٤٩٠١، ٤٩٠٢، ٤٩٠٣، ٤٩٠٤ - مسلم: ٢٧٧٢ - فتح: ٨/ ٦٤٤]\n(يجتنون بها)، أي: يستترون، وفي بعض النسخ ذلك من قول مجاهد (^١).\nثم ساق حديث زيد بن أرقم.\nثم ترجم عليه أيضًا:\n_________\n(^١) الطبري ١١/ ١٠٠.","vol":"23","page":399},{"text":"<span data-type='title' id=toc-2927>٣ - باب قَوْلِهِ: ﴿ذَلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا﴾ [المنافقون: ٣]</span>\n٤٩٠٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ كَعْبٍ الْقُرَظِيَّ، قَالَ: سَمِعْتُ زَيْدَ بْنَ أَرْقَمَ - ﵁ - قَالَ لَمَّا قَالَ عَبْدُ اللهِ بْنُ أُبَي: لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ. وَقَالَ أَيْضًا لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ. أَخْبَرْتُ بِهِ النَّبِيَّ - ﷺ - فَلَامَنِي الأَنْصَارُ، وَحَلَفَ عَبْدُ اللهِ بْنُ أُبَيٍّ مَا قَالَ ذَلِكَ، فَرَجَعْتُ إِلَى الْمَنْزِلِ فَنِمْتُ فَدَعَانِي رَسُولُ اللهِ - ﷺ - فَأَتَيْتُهُ فَقَالَ: «إِنَّ اللهَ قَدْ صَدَّقَكَ». وَنَزَلَ ﴿هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا﴾ الآيَةَ [المنافقون: ٧]. وَقَالَ ابْنُ أَبِي زَائِدَةَ: عَنِ الأَعْمَشِ، عَنْ عَمْرٍو، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ زَيْدٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٤٩٠٠ - مسلم: ٢٧٧٢ - فتح: ٨/ ٦٤٦]\nثم ساقه، وقال في آخره: وَقَالَ ابن أَبِي زَائِدَةَ: عَنِ الأَعْمَشِ، عَنْ عَمْرٍو، عَنِ ابن أَبِي لَيْلَى، عَنْ زيدٍ، عَنِ النَّبِيِّ - ﷺ -.\nوعمرو هذا هو ابن مرة أبو عبد الله المرادي الأعمى، مات سنة عشر ومائة.\nوابن أبي ليلى هو عبد الرحمن. وهذا أسنده النسائى عن إسحاق بن إبراهيم، عن يحيى بن آدم، عن يحيى بن زكريا بن أبي زائدة، عن الأعمش (^١).\nثم ترجم عليه أيضا:\n_________\n(^١) \"السنن الكبرى\" ٦/ ٤٩١ (١١٥٩٤).","vol":"23","page":400},{"text":"-<span data-type='title' id=toc-2928> باب ﴿وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ﴾ الآية [المنافقون: ٤]\n٤٩٠٣ </span>- حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرُ بْنُ مُعَاوِيَةَ، حَدَّثَنَا أَبُو إِسْحَاقَ، قَالَ: سَمِعْتُ زَيْدَ بْنَ أَرْقَمَ قَالَ خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ أَصَابَ النَّاسَ فِيهِ شِدَّةٌ، فَقَالَ عَبْدُ اللهِ بْنُ أُبَيٍّ لأَصْحَابِهِ لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ حَتَّى يَنْفَضُّوا مِنْ حَوْلِهِ. وَقَالَ: لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. فَأَتَيْتُ النَّبِيَّ - ﷺ - فَأَخْبَرْتُهُ فَأَرْسَلَ إِلَى عَبْدِ اللهِ بْنِ أُبَيٍّ فَسَأَلَهُ، فَاجْتَهَدَ يَمِينَهُ مَا فَعَلَ، قَالُوا: كَذَبَ زَيْدٌ رَسُولَ اللهِ - ﷺ - فَوَقَعَ فِي نَفْسِي مِمَّا قَالُوا شِدَّةٌ، حَتَّى أَنْزَلَ اللهُ -﷿- تَصْدِيقِي فِي ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ﴾ [المنافقون: ١] فَدَعَاهُمُ النَّبِيُّ - ﷺ - لِيَسْتَغْفِرَ لَهُمْ فَلَوَّوْا رُءُوسَهُمْ. وَقَوْلُهُ: ﴿خُشُبٌ مُسَنَّدَةٌ﴾ [المنافقون: ٣] قَالَ: كَانُوا رِجَالًا أَجْمَلَ شَيْءٍ. [انظر: ٤٩٠٠ - مسلم: ٢٧٧٢ - فتح: ٨/ ٦٤٧]\nثم ساقه أيضا. وقال في آخره: وَقَوْلُهُ: ﴿خُشُبٌ مُسَنَّدَةٌ﴾ [المنافقون: ٣] قَالَ: كَانُوا رِجَالًا أَجْمَلَ شَيْءٍ.\nثم ترجم عليه أيضا:","vol":"23","page":401},{"text":"<span data-type='title' id=toc-2929>٤ - باب ﴿وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللهِ لَوَّوْا رُءُوسَهُمْ﴾ الآية [المنافقون: ٥]</span>\nحَرَّكُوا اسْتَهْزَءُوا بِالنَّبِيِّ - ﷺ - ويُقْرَأُ بِالتَّخْفِيفِ مِنْ لَوَيْتُ.\n\n٤٩٠٤ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: كُنْتُ مَعَ عَمِّي فَسَمِعْتُ عَبْدَ اللهِ بْنَ أُبَيٍّ ابْنَ سَلُولَ يَقُولُ: لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ حَتَّى يَنْفَضُّوا، وَلَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. فَذَكَرْتُ ذَلِكَ لِعَمِّي، فَذَكَرَ عَمِّي لِلنَّبِيِّ - ﷺ - فَدَعَانِي فَحَدَّثْتُهُ، فَأَرْسَلَ إِلَى عَبْدِ اللهِ بْنِ أُبَيٍّ وَأَصْحَابِهِ فَحَلَفُوا مَا قَالُوا، وَكَذَّبَنِي النَّبِيُّ - ﷺ - وَصَدَّقَهُمْ، فَأَصَابَنِي غَمٌّ لَمْ يُصِبْنِي مِثْلُهُ قَطُّ، فَجَلَسْتُ فِي بَيْتِي وَقَالَ عَمِّي مَا أَرَدْتَ إِلَى أَنْ كَذَّبَكَ النَّبِيُّ - ﷺ - وَمَقَتَكَ. فَأَنْزَلَ اللهُ تَعَالَى ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللهِ﴾ [المنافقون: ١] وَأَرْسَلَ إِلَيَّ النَّبِيُّ - ﷺ - فَقَرَأَهَا وَقَالَ: «إِنَّ اللهَ قَدْ صَدَّقَكَ». [انظر: ٤٩٠٠ - مسلم: ٢٧٧٢ - فتح: ٨/ ٦٤٨]\nحركوا رءوسهم (استهزاءً) برسول الله - ﷺ -، وتقرأ بالتخفيف من لويت (^١).\nثم ساقه أيضًا من حديث زيد بن أرقم.\nثم ترجم عليه أيضًا:\n_________\n(^١) \"الحجة للقراء السبعة\" ٦/ ٢٩٣.","vol":"23","page":402},{"text":"<span data-type='title' id=toc-2930>٥ - باب ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ﴾ الآية [المنافقون: ٦]</span>\n٤٩٠٥ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: كُنَّا فِي غَزَاةٍ -قَالَ سُفْيَانُ مَرَّةً فِي: جَيْشٍ- فَكَسَعَ رَجُلٌ مِنَ الْمُهَاجِرِينَ رَجُلًا مِنَ الأَنْصَارِ، فَقَالَ الأَنْصَاريُّ: يَالَلأَنْصَارِ. وَقَالَ الْمُهَاجِرِيُّ: يَا لَلْمُهَاجِرِينَ. فَسَمِعَ ذَاكَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «مَا بَالُ دَعْوَى جَاهِلِيَّةٍ؟» قَالُوا: يَا رَسُولَ اللهِ كَسَعَ رَجُلٌ مِنَ الْمُهَاجِرِينَ رَجُلًا مِنَ الأَنْصَارِ. فَقَالَ: «دَعُوهَا فَإِنَّهَا مُنْتِنَةٌ». فَسَمِعَ بِذَلِكَ عَبْدُ اللهِ بْنُ أُبَيٍّ فَقَالَ فَعَلُوهَا، أَمَا وَاللهِ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. فَبَلَغَ النَّبِيَّ - ﷺ - فَقَامَ عُمَرُ فَقَالَ: يَا رَسُولَ اللهِ دَعْنِي أَضْرِبْ عُنُقَ هَذَا الْمُنَافِقِ. فَقَالَ النَّبِيُّ - ﷺ -: «دَعْهُ لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ» وَكَانَتِ الأَنْصَارُ أَكْثَرَ مِنَ الْمُهَاجِرِينَ حِينَ قَدِمُوا الْمَدِينَةَ، ثُمَّ إِنَّ الْمُهَاجِرِينَ كَثُرُوا بَعْدُ. قَالَ سُفْيَانُ: فَحَفِظْتُهُ مِنْ عَمْرٍو: قَالَ عَمْرٌو سَمِعْتُ جَابِرًا كُنَّا مَعَ النَّبِيِّ - ﷺ -. [مسلم: ٢٥٠٦ - فتح: ٨/ ٦٥٠]\nثم ساق من حديث جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: كُنَّا فِي غَزَاةٍ -قَالَ سُفْيَانُ مَرَّةً فِي (جَيْشٍ) (^١) - فَكَسَعَ رَجُلٌ مِنَ المُهَاجِرِينَ رَجُلًا مِنَ الأَنْصَارِ ثم ذكر قول عبد الله بن أبي: والله لَئِنْ رَجَعْنَا إِلَى المَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. الحديث.\n﴿وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِينَ (٥٢)﴾ [هود: ٥٢]\nومعنى كسع: ضرب دبره بيده. والكسع: ضرب الدبر (^٢).\nثم ترجم عليه:\n_________\n(^١) في الأصل: (شيء)، والمثبت في \"اليونينية\" ٦/ ١٥٤ من غير تعليق.\n(^٢) \"لسان العرب\" ٧/ ٣٨٧٥.","vol":"23","page":403},{"text":"<span data-type='title' id=toc-2931>٦ - باب ﴿هُمُ الَّذِينَ يَقُولُونَ﴾ الآية</span>\n﴿لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللهِ حَتَّى يَنْفَضُّوا﴾ وَيَتَفَرَّقُوا.","vol":"23","page":404},{"text":"<span data-type='title' id=toc-2932>٧ - باب ﴿وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ﴾ (^١) [المنافقون: ٧]</span>\n٤٩٠٦ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ عُقْبَةَ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ الْفَضْلِ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: حَزِنْتُ عَلَى مَنْ أُصِيبَ بِالْحَرَّةِ فَكَتَبَ إِلَيَّ زَيْدُ بْنُ أَرْقَمَ وَبَلَغَهُ شِدَّةُ حُزْنِي يَذْكُرُ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «اللَّهُمَّ اغْفِرْ لِلأَنْصَارِ وَلأَبْنَاءِ الأَنْصَارِ» -وَشَكَّ ابْنُ الْفَضْلِ فِي أَبْنَاءِ أَبْنَاءِ الأَنْصَارِ- فَسَأَلَ أَنَسًا بَعْضُ مَنْ كَانَ عِنْدَهُ فَقَالَ هُوَ الَّذِي يَقُولُ رَسُولُ اللهِ - ﷺ - «هَذَا الَّذِي أَوْفَى اللهُ لَهُ بِأُذُنِهِ». [مسلم: ٢٥٠٦ - فتح: ٨/ ٦٥٠]\nثم ساق من حديث أنس: حَزِنْتُ على مَنْ أُصِيبَ بِالْحَرَّةِ فَكَتَبَ إِلَيَّ زَيْدُ بْنُ أَرْقَمَ وَبَلَغَهُ شِدَّةُ حُزْنِي فذكر أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"اللَّهُمَّ اغْفِرْ لِلأنصَارِ وَلأَبْنَاءِ الأنصَارِ\" -وَشَكَّ عبد الله بن الفَضْلِ فِي أَبْنَاءِ أَبْنَاءِ الأَنْصَارِ- فَسَأَلَ أَنَسًا بَعْضُ مَنْ كَانَ عِنْدَهُ فَقَالَ هُوَ الذِي يَقُولُ رَسُولُ اللهِ - ﷺ -: \"هذا الذِي أَوْفَى اللهُ لَهُ بِأُذُنِهِ\".\n_________\n(^١) ما بين المعكوفتين زيادة ليست في الأصول، والمثبت من \"اليونينية\" ٦/ ١٥٤ وفوقها وفوقها إشارة إلى سقوطها عند أبي ذر.","vol":"23","page":405},{"text":"<span data-type='title' id=toc-2933>٨ - باب: ﴿يَقُولُونَ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ﴾ الآية [المنافقون: ٨]</span>\n٤٩٠٧ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، قَالَ حَفِظْنَاهُ مِنْ عَمْرِو بْنِ دِينَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: كُنَّا فِي غَزَاةٍ فَكَسَعَ رَجُلٌ مِنَ الْمُهَاجِرِينَ رَجُلًا مِنَ الأَنْصَارِ فَقَالَ الأَنْصَاريُّ: يَا لَلأَنْصَارِ. وَقَالَ الْمُهَاجِرِيُّ: يَا لَلْمُهَاجِرِينَ. فَسَمَّعَهَا اللهُ رَسُولَهُ - ﷺ - قَالَ: «مَا هَذَا؟». فَقَالُوا: كَسَعَ رَجُلٌ مِنَ الْمُهَاجِرِينَ رَجُلًا مِنَ الأَنْصَارِ فَقَالَ الأَنْصَاريُّ: يَا لَلأَنْصَارِ. وَقَالَ الْمُهَاجِرِيُّ: يَالَلْمُهَاجِرِينَ. فَقَالَ النَّبِيُّ - ﷺ -: «دَعُوهَا فَإِنَّهَا مُنْتِنَةٌ». قَالَ جَابِر: وَكَانَتِ الأَنْصَارُ حِينَ قَدِمَ النَّبِيُّ - ﷺ - أَكْثَرَ، ثُمَّ كَثُرَ الْمُهَاجِرُونَ بَعْدُ، فَقَالَ عَبْدُ اللهِ بْنُ أُبَيٍّ: أَوَقَدْ فَعَلُوا، وَاللهِ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ. فَقَالَ عُمَرُ بْنُ الْخَطَّابِ ﵁: دَعْنِي يَا رَسُولَ اللهِ أَضْرِبْ عُنُقَ هَذَا الْمُنَافِقِ. قَالَ النَّبِيُّ - ﷺ -: «دَعْهُ لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ». [انظر: ٣٥١٨ - مسلم: ٢٥٨٤ - فتح: ٨/ ٦٥٢].\nثم ساق حديث جابر المذكور. قال أبو عبيدة: سمى الله الكفر كذبًا، مراده النفاق.\nوقوله: (فذكرت ذلك لعمر أو لعمي) وقال بعده: (فذكرت ذلك لعمي فذكر عمي لرسول الله - ﷺوقال بعده: أخبرت به النبي - ﷺ -. وقال بعده: (فبلغ النبي - ﷺ -) وفي رواية للطبراني: فذكرت ذلك لسعد بن عبادة (^١).\nولا تنافي بين ذلك، فقد يخبر عمه أو غيره، ثم يسأل النبي - ﷺ - ليخبره، ويجوز أن يقول: أخبرته: إذا أومأت إليه. وعمه هو ثابت بن زيد بن قيس بن زيد، أخو أرقم بن زيد، كما نبه عليه الدمياطي.\n_________\n(^١) \"المعجم الكبير\" ٥/ ١٩٦.","vol":"23","page":406},{"text":"ويحتمل أن يريد به سعد بن عبادة كما سلف؛ لأنه شيخ من شيوخ قبيلته الخزرج. ويحتمل أنه أراد عمه زوج أمه ابن رواحة (^١).\nوفعل عبد الله ما فعل غيرة على رسول الله - ﷺ -. قال محمد بن يوسف: بلغني أن ابنه وقف له فقال: والله، لا تمر حتى تقول: إنك (الأذل) (^٢) ورسول الله - ﷺ - الأعز، فلم يمر حتى قالها. وقد سلف تفسير الجُنَّة وأنه الاستتار بالحلف، وكلما علم بشيء يوجب العقوبة حلفوا أنهم ما أتوه.\nوقوله: (كنت في غزاة) قال ابن الجوزي: هي المريسيع سنة خمس أو ست.\nوقال موسى: سنة أربع. وذكر ابن العربي أنها كانت تبوك (^٣) (^٤)، وهو غير جيد كما نبه عليه ابن عسكر؛ لأن المسلمين كانوا في تبوك أعزة والمنافقين أذلة، وأيضًا أن منهم من قال: إن ابن أبي إنما كان مع الخوالف.\nوقوله: (فاجتهد يمينه ما فعل) أي: أقسم طاقته لقوله: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾ والكسع سلف. وقوله: (حزِنت) وهو بكسر الزاي.\nوفيه: حزن المؤمن إذا أصيب المؤمنون.\n_________\n(^١) ورد بهامش الأصل: إنما يأتي القول أنه ابن رواحة أن القصة وقعت في المريسيع، وأما على القول بأنها في تبوك فلا يأتي؛ لأن ابن رواحة استشهد بمؤتة.\n(^٢) ورد في هامش الأصل: ما في الأصل: الأدنى.\n(^٣) قال ابن العربي في \"عارضة الأحوذي\" ١٢/ ٢٠٠: وروي في الصحيح أنها كانت غزوة بني المصطلق وهو الصحيح.\n(^٤) ورد في هامش الأصل: في الترمذي أن القصة كانت في تبوك. وقال: حسن صحيح، وفيه أيضًا عن حكاية سفيان أنها كانت في بني المصطلق -والله أعلم.","vol":"23","page":407},{"text":"وقوله: (فكتب إليَّ زيد بن أرقم) لم يذكر ما كتب به، ولعله كما قاله ابن التين- أنه كتب يعرفه بقوله: \"اغفر للأنصار وأبنائهم\" وكان في هذا عزاء مما أصيب.\nوفيه: مشروعية الكتابة. قال الخطيب: وذهب غير واحد من علماء الحديث إلى أن قول القائل حدثنا في المكاتبة جائز.\nوقوله: (فسأل أنسًا) كذا هو في الأصول، وذكره ابن التين بلفظ: (فسأل أنس). ثم ذكر عن أبي الحسن أن صوابه: (أنسًا).\nومعنى (أوفى الله بأذُنه) يعني: بسمعه على مجرى قوله: ﴿سَمِيعٌ عَلِيمٌ﴾، كذا وصف نفسه، وهو ثابت كما جاء لا على معنى الجارحة -تعالى عن ذلك (^١) - وهو بسكون الذال.\nوقول عمر: (دعني أضرب عنق هذا المنافق، فقال - ﵇ -: \"دعه لا يتحدث الناس أن محمدًا يقتل أصحابه\" هو من أعظم السياسات؛ ولأن ظاهر عبد الله بن أبي الإسلام، والناس كلفوا بالظاهر، فلو حصل عقوبة نفروا.\nوفي هذِه الأحاديث: جواز تبليغ ما لا يجوز المقول فيه، وليس من النميمة لما فيه من المنفعة وكشف الخفاء عن السرائر الخبيثة، والنميمة المحرمة التي فيها المضرة على قائله ما يتعلق بالدين. وذكر أبو نعيم أن سنان بن وبرة هو الذي سمع عبد الله بن أبي يقول: ﴿لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ﴾ الآية. فيحمل على أنه سمعه مع زيد بن أرقم أيضًا توفيقًا بينهما.\n_________\n(^١) قال الشيخ ابن عثيمين ﵀: الأذن عند أهل السنة لا تُثْبَتُ لله ولا تُنْفَى عنه، والسمع يعني إدراك المسموع، وهو من الصفات الذاتية. \"شرح الواسطية\" ١/ ١٦٣.","vol":"23","page":408},{"text":"<span data-type='title' id=toc-2934>(٦٤) سورة التَّغَابُنِ</span>\nوَقَالَ. عَلْقَمَةُ، عَنْ عَبْدِ اللهِ: ﴿وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ﴾ هُوَ الذِي إِذَا أَصَابَتْهُ مُصِيبَةٌ رَضِيَ، وَعَرَفَ أَنَّهَا مِنَ اللهِ.\nهي مدنية. وقال مقاتل: فيها مكيٌّ. وقال الكلبي: هي مكية. وقال ابن عباس: مكية إلا آيات من آخرها نزلت بالمدينة في عوف بن مالك الأشجعي؛ لأنه شكا ولده نزلت: ﴿إِنَّ مِنْ أَزْوَاجِكُمْ﴾ إلى آخر السورة (^١)، ونزلت بعد الجمعة وقبل الصف كما قال السخاوي (^٢).\n(ص) وقال مجاهد: ﴿يَوْمُ التَّغَابُنِ﴾ غبن أهل الجنة أهل النار) أخرجه عبد بن حميد عن عمر بن سعيد، عن سفيان، عن ابن جريج عنه (^٣): إذا دخل أهل الجنة الجنة، وأهل النار النار. قال: وحدثنا إبراهيم، عن أبيه، عن عكرمة، عن عبد الله قال: هو غبن أهل الجنة أهل النار (^٤).\nقيل: والتغابن اسم من (أسمائه تعالى) (^٥)، وسمي بذلك، لأنه يغبن فيه المظلوم الظالم. وقيل: يغبن فيه الكفار في تجارتهم التي أخبر الله أنهم اشتروا الضلالة بالهدى. وقيل: مأخوذ من الغبن وهو الإخفاء.\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٣٤٢ وعزاه للنحاس.\n(^٢) \"جمال القراء وكمال الإقراء\" ص ٩.\n(^٣) انظر: \"الدر المنثور\" ٦/ ٣٤٤ وعزاه لعبد بن حميد.\n(^٤) المرجع السابق.\n(^٥) كذا في الأصل، ولعل الصواب: (أسماء يوم القيامة)، كما جاء في \"زاد المسير\" ٨/ ٢٨٣.","vol":"23","page":409},{"text":"أي: خفي عن الحق علمه فيغبن يومئذ من أرفع في الجنة من كان دون منزلته فيها.\n(ص) (وَقَالَ عَلْقَمَةُ، عَنْ عَبْدِ اللهِ: ﴿وَمَنْ يُؤْمِنْ بِاللهِ يَهْدِ قَلْبَهُ﴾ هُوَ الذِي إِذَا أَصَابَتْهُ مُصِيبَةٌ رَضِيَ، وَعَرَفَ أَنَّهَا مِنَ اللهِ) أخرجه عبد أيضًا عن عمرو بن سعيد، عن سفيان، عن الأعمش، عن أبي ظبيان، عن علقمة عنه: هو الرجل يصاب بمصيبة فيعلم أنها من عند الله فيسلم ويرضى (^١). والمعنى: يهد قلبه إلى التسليم لأمره. وقال ابن عباس: لليقين (^٢).\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٣٤٤ وعزاه لعبد بن حميد.\n(^٢) أخرجه الطبري في \"تفسيره\" ١٢/ ١١٥ - ١١٦.","vol":"23","page":410},{"text":"<span data-type='title' id=toc-2935>(٦٥) سورةُ الطَّلاقِ</span>\nوقَالَ مُجَاهِدٌ: ﴿إِنِ ارْتَبْتُمْ﴾: إِنْ لَمْ تَعْلَمُوا يَحِضْنَ أَوْ لَا يَحِضْنَ، وَاللَّائِي قَعَدْنَ عَنِ الحَيْضِ، وَاللَّائِي لَمْ يَحِضْنَ بعدُ، فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ.\n﴿وَبَالَ أَمْرِهَا﴾ جَزَاءَ أَمْرِهَا.\n\n<span data-type='title' id=toc-2936>١ - [باب]</span>\n٤٩٠٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، قَالَ: أَخْبَرَنِي سَالِمٌ أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّهُ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَذَكَرَ عُمَرُ لِرَسُولِ اللهِ - ﷺ - فَتَغَيَّظَ فِيهِ رَسُولُ اللهِ - ﷺ - ثُمَّ قَالَ: «لِيُرَاجِعْهَا ثُمَّ يُمْسِكْهَا حَتَّى تَطْهُرَ، ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا فَلْيُطَلِّقْهَا طَاهِرًا قَبْلَ أَنْ يَمَسَّهَا فَتِلْكَ الْعِدَّةُ كَمَا أَمَرَهُ اللهُ». [٥٢٥١، ٥٢٥٢، ٥٢٥٣، ٥٢٥٨، ٥٢٦٤، ٥٣٣٢،٥٣٣٣، ٧١٦٠ - مسلم: ١٤٧١ - فتح: ٨/ ٦٥٣]\nهي مدنية ونزلت بعد ﴿هَلْ أَتَى﴾ وقبل: ﴿لَمْ يَكُنْ﴾ كما قاله السخاوي (^١)، وهي سورة النساء: الصغرى كما قاله مقاتل والقصرى كما سيأتي (^٢).\n(ص) (وقَالَ مُجَاهِدٌ: ﴿إِنِ ارْتَبْتُمْ﴾: إِنْ لَمْ تَعْلَمُوا أيَحِضْنَ أَوْ لَا يَحِضْنَ وَاللَّائِي قَعَدْنَ عَنِ الحَيْضِ، وَاللَّائِي لَمْ يَحِضْنَ بعدُ، فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ) هذا ثابت في بعض النسخ، فالمعنى: إن شككتم أن الدم\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) سيأتي برقم (٤٩١٠) من قول ابن مسعود قال: سورة النساء: الصغرى.","vol":"23","page":411},{"text":"الذي يظهر منها لكبرها من الحيض أو الاستحاضة. وهو قول الزهري (^١) وغيره أيضًا. وقال آخرون: إن ارتبتم في حكمهن فلم تدروا ما الحكم في عدتهن.\n(ص) (وقال مجاهد: ﴿وَبَالَ أَمْرِهَا﴾ جَزَاءَ أَمْرِهَا) أخرجه ابن أبي حاتم، عن حجاج، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه. وقيل: بما فيه أمرها (^٢).\nثم ساق حديث ابن عمر ﵄ أَنَّهُ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَذَكَرَ عُمَرُ لِرَسُولِ اللهِ - ﷺ - فَتَغَيَّظَ فِيهِ رَسُولُ اللهِ - ﷺ - ثُمَّ قَالَ: \"لِيُرَاجِعْهَا ثُمَّ يُمْسِكْهَا حَتَّى تَطْهُرَ، ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا فَلْيُطَلِّقْهَا طَاهِرًا قَبْلَ أَنْ يَمَسَّهَا فَتِلْكَ العِدَّةُ كمَا أَمَرَ الله\".\nوهو حديث متفق على صحته، أخرجه- مسلم والأربعة أيضًا (^٣). وفي رواية: \"مره فليراجعها حتى تطهر ثم إن شاء طلق وإن شاء أمسك\" (^٤).\nوفي أخرى: \"مره فليطلقها طاهرًا أو حائلًا\" (^٥).\nوأشار مسلم إلى حديث أبي الزبير قال عبد الله: فردها ولم يره شيئًا. قال: وكل الأحاديث تخالف ما رواه أبو الزبير، وقال غيره: لم يرو أبو الزبير أنكرَ منه.\n_________\n(^١) رواه الطبري ١٢/ ١٣٣ بنحوه.\n(^٢) ذكره السيوطي في \"الدر\" ٦/ ٣٦٣، وعزاه لعبد بن حميد وابن المنذر.\n(^٣) أبو داود (٢١٧٩) والترمذي (١١٧٥، ١١٧٦) والنسائي ٦/ ١٣٧ - ١٣٨ وابن ماجه (٢٠١٩).\n(^٤) أبو داود (٢١٨٥).\n(^٥) مسلم (١٤٧١)، والترمذي (١١٧٦)، بلفظ: ظاهرًا أو حاملًا.","vol":"23","page":412},{"text":"وقال الشافعي: نافع في ابن عمر أثبت من أبي الزبير، والأثبت من الحديثين أولى أن يقال به (^١). وأشار الخطابي إلى ضعفه (^٢). وقال أبو عمر: لم يقل هذا عن ابن عمر غير أبي الزبير (^٣).\nقلت: وإن توبع أبو الزبير عليه حيث رواه محمد بن عبد السلام الخشني عن محمد بن بشار، ثنا عبد الوهاب الثقفي، ثنا عبيد الله بن عمر، عن نافع، عن ابن عمر ﵄ في الرجل يطلق امرأته وهي حائض قال ابن عمر: لا يعتد بذلك (^٤). فلا يقاوم ما صح.\nولما رواه الدارقطني من حديث أبي الزبير عنه: طلقت امرأتي ثلاثًا على عهد رسول الله - ﷺ - فردها رسول الله - ﷺ - إلى السنة. قال: ورواته كلهم شيعة (^٥).\nومن طريق معلى بن منصور قال عبد الله: قلت: يا رسول الله، أرأيت امرأتي طلقتها ثلاثًا، أكان يحل لي أن أراجعها؟ قال: \"لا، كانت تبين منك وتكون معصية\" (^٦) ويجوز أن يكون قوله: (ولم يره شيئًا): أي: جائزًا في السنة، أو تحرم معه الرجعة.\nوفي رواية لقاسم بن أصبغ: \"فإذا طهرت مسها في الطهر -أي: الأول- حتى إذا طهرت مرة أخرى إن شاء طلق وإن شاء أمسك\".\n_________\n(^١) \"اختلاف الحديث\" ص ١٩١.\n(^٢) \"المدونة\" ٢/ ٦٩.\n(^٣) \"التمهيد\" ١٥/ ٦٥ - ٦٦.\n(^٤) رواه ابن حزم في \"المحلى\" ١٠/ ١٦٣.\n(^٥) \"سنن الدارقطني\" ٤/ ٧.\n(^٦) \"سنن الدارقطني\" ٤/ ٣١.","vol":"23","page":413},{"text":"وفيها معلى بن عبد الرحمن الواسطي وهو ضعيف كما قاله أبو حاتم (^١)، وجاء: \"أرأيت إن عجز واستحمق؟ \" (^٢) يعني: أسقط عنه الطلاق عجزه أو حمقه أو (ابتناؤه) (^٣) إذ لا إشكال فيه.\nإذا علمت ذلك فقام الإجماع على تحريم طلاق الحائض الحائل بغير رضاها، فإن أوقعه أثِم ووقع، وأمر بالرجعة (^٤)، وشذ بعض أهل الظاهر حيث قال: بعدم الوقوع، ولا عبرة به. وانفرد مالك بوجوب الرجعة. وروي عن أحمد أيضًا، وخالفه الثلاثة والأوزاعي وفقهاء المحدثين وسائر أهل الكوفة (^٥).\nوقام الإجماع على أن الطلاق للسنة في المدخول بها هو الذي يطلق امرأته في طهر لم يمسها فيه واحدة، فإن طلقها في طهر مسها فيه أو في الحيض فليس للسنة. زاد مالك وألا يتبعها في العدة طلاقًا آخر (^٦). وقال أبو حنيفة: إذا طلقها في كل طهر طلقة كان سُنيًّا، والأحسن عنده أن يطلقها في طهر لم يجامعها فيه، فكلاهما عنده طلاق سنة، وهو قول ابن مسعود (^٧)، واختلف ما يقع الطلاق في الحيض هل هو تعبد أو لتطويل العدة لا أنه لا تعتد به، وتستأنف ثلاث حيض غيره.\nوقيل: لأنها لا تدري: هل تعتد بالحمل أو بالحيض؛ لأن الحامل تحيض؛ فإن قلت: ما السر في أمره بالمراجعة، ثم بتأخر الطلاق إلى\n_________\n(^١) \"الجرح والتعديل\" ٨/ ٣٣٤ ت: (١٥٤١).\n(^٢) سيأتي برقم (٥٢٥٢) كتاب الطلاق باب إذا طلقت الحائض تعتد بالطلاق.\n(^٣) رسمت في الأصل: (ابتنايه) غير منقوطة، ولعل المثبت صحيح.\n(^٤) \"المدونة\" ٢/ ٦٩.\n(^٥) انظر: \"المغني\" ١٠/ ٣٣٠ - ٣٣١.\n(^٦) \"المدونة\" ٢/ ٦٦.\n(^٧) رواه عبد الرزاق في \"مصنفه\" ٦/ ٣٠٣.","vol":"23","page":414},{"text":"طهر بعد الطهر الذي يلي هذا الحيض؟\nقلت: فائدة التأخير من أوجه:\nأحدها: وهو جواب أصحابنا؛ لئلا تصير الرجعة بغرض الطلاق فأمسكها زمنًا يحل له فيه الطلاق وتظهر فائدة الرجعة.\nثانيها: عقوبة له توبة من معصيته باستدراك جنايته.\nثالثها: لأن الطهر الأول مع الحيض الذي يليه كالقرء الواحد، فلو طلقها في أول طهر كان كمن طلقها في الحيض، وكان كمن طلق في طهر مرتين.\nرابعها: أنه نهى عن طلاقها في الطهر ليطول مقامه معها، فلعله يجامعها فيذهب ما في نفسه من سبب طلاقها فيمسكها.\nتنبيهات:\nأحدها: تغيظ - ﵇ - لإيقاع الطلاق حالة الحيض، وهو ظاهر في الزجر عنه.\nثانيها: فَرَّع مالك على الأمر بالمراجعة أنه إن أبى أجبره الحاكم بالأدب، فإن أبى ارتجع الحاكم عليه وله وطؤها بذلك على الأصح. قالوا: فما يتوارثان بعد مدة العدة، ولو راجعها في الحيض، ثم طلق في الطهر الذي يليه، فقال ابن القاسم: لا يجبر على الرجعة. والمشهور عندهم أنه لا يؤمر بها من طلق في طهر مسَّ فيه. وقال القاضي في \"معونته\" يؤمر به ولا يجبر عليه (^١).\nثالثها: يراجعها ما بقي من العدة شيء. قال أشهب: ما لم تطهر من\n_________\n(^١) \"المعونة\" ١/ ٥٦٠.","vol":"23","page":415},{"text":"الثانية. وادعى ابن وضاح أن قوله: \"ثم يمسكها\" إلى آخره من قول الراوي ونازعه غيره فيه.\nفرع:\nالقول قولها: أنا حائض. ولا تكشف وفاقًا لسحنون (^١)، لأنها مؤتمنة عليه بخلاف البيع، وخالف ابن القاسم؛ لأنه مدعي السنة.\nفائدة:\nقوله: \"فتلك العدة كما أمر الله\" حجة على أبي حنيفة في أنها إذا طلقت حال الطهر تعتد به خلافًا له، وذلك إشارة إلى الحال التي أمر فيها بالطلاق، وهي حالة الطهر، لا يقال: إن تلك للحيض؛ لأنها حال عند معتد بها.\nفائدة:\nاسم زوجة ابن عمر - ﵁ - آمنة بنت غفار (^٢). نبه عليه ابن باطيش.\n_________\n(^١) \"النوادر والزيادات\" ٥/ ٩١.\n(^٢) انظر ترجمتها في \"تكملة الإكمال\" ٤/ ١٨١ ت: (٤١٨٨).","vol":"23","page":416},{"text":"<span data-type='title' id=toc-2937>٢ - باب ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا﴾ [الطلاق: ٤]</span>\n﴿وَأُولَاتُ الْأَحْمَالِ﴾ وَاحِدُهَا: ذَاتُ حَمْلٍ.\n\n٤٩٠٩ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ قَالَ: جَاءَ رَجُلٌ إِلَى ابْنِ عَبَّاسٍ وَأَبُو هُرَيْرَةَ جَالِسٌ عِنْدَهُ فَقَالَ: أَفْتِنِي فِي امْرَأَةٍ وَلَدَتْ بَعْدَ زَوْجِهَا بِأَرْبَعِينَ لَيْلَةً. فَقَالَ ابْنُ عَبَّاسٍ: آخِرُ الأَجَلَيْنِ. قُلْتُ أَنَا: ﴿وَأُولَاتُ الأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤] قَالَ أَبُو هُرَيْرَةَ: أَنَا مَعَ ابْنِ أَخِي -يَعْنِي أَبَا سَلَمَةَ- فَأَرْسَلَ ابْنُ عَبَّاسٍ غُلَامَهُ كُرَيْبًا إِلَى أُمِّ سَلَمَةَ يَسْأَلُهَا فَقَالَتْ: قُتِلَ زَوْجُ سُبَيْعَةَ الأَسْلَمِيَّةِ وَهْيَ حُبْلَى، فَوَضَعَتْ بَعْدَ مَوْتِهِ بِأَرْبَعِينَ لَيْلَةً فَخُطِبَتْ فَأَنْكَحَهَا رَسُولُ اللهِ - ﷺوَكَانَ أَبُو السَّنَابِلِ فِيمَنْ خَطَبَهَا. [٥٣١٨ - مسلم: ١٤٨٥ - فتح: ٨/ ٦٥٣]\n\n٤٩١٠ - وَقَالَ سُلَيْمَانُ بْنُ حَرْبٍ وَأَبُو النُّعْمَانِ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ قَالَ: كُنْتُ فِي حَلْقَةٍ فِيهَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى وَكَانَ أَصْحَابُهُ يُعَظِّمُونَهُ، فَذَكَرَ آخِرَ الأَجَلَيْنِ فَحَدَّثْتُ بِحَدِيثِ سُبَيْعَةَ بِنْتِ الْحَارِثِ عَنْ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ: فَضَمَّزَ لِي بَعْضُ أَصْحَابِهِ. قَالَ مُحَمَّدٌ: فَفَطِنْتُ لَهُ فَقُلْتُ: إِنِّي إِذًا لَجَرِيءٌ إِنْ كَذَبْتُ عَلَى عَبْدِ اللهِ بْنِ عُتْبَةَ وَهْوَ فِي نَاحِيَةِ الْكُوفَةِ. فَاسْتَحْيَا وَقَالَ: لَكِنَّ عَمَّهُ لَمْ يَقُلْ ذَاكَ. فَلَقِيتُ أَبَا عَطِيَّةَ مَالِكَ بْنَ عَامِرٍ فَسَأَلْتُهُ فَذَهَبَ يُحَدِّثُنِي حَدِيثَ سُبَيْعَةَ فَقُلْتُ: هَلْ سَمِعْتَ عَنْ عَبْدِ اللهِ فِيهَا شَيْئًا فَقَالَ: كُنَّا عِنْدَ عَبْدِ اللهِ فَقَالَ: أَتَجْعَلُونَ عَلَيْهَا التَّغْلِيظَ وَلَا تَجْعَلُونَ عَلَيْهَا الرُّخْصَةَ؟ لَنَزَلَتْ سُورَةُ النِّسَاءِ الْقُصْرَى بَعْدَ الطُّولَى ﴿وَأُولَاتُ الأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤]. [انظر: ٤٥٣٢ - فتح: ٨/ ٦٥٤].\n﴿وَأُولَاتُ﴾ واحدها: ذات حمل، أي: من غير لفظها.\nثم ساق حديث أبي سلمة: جَاءَ رَجُلٌ إِلَى ابن عَبَّاسٍ وَأَبُو هُرَيْرَةَ","vol":"23","page":417},{"text":"جَالِسٌ عِنْدَهُ فَقَالَ: أَفْتِنِي فِي امْرَأَةٍ وَلَدَتْ بَعْدَ وفاة زَوْجِهَا بِأَرْبَعِينَ لَيْلَةً. فَقَالَ ابن عَبَّاسٍ: آخِرُ الأَجَلَيْنِ. قُلْتُ أَنَا: ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤].\nإلى أن ذكر حديث سبيعة الأسلمية: أنه قتل زوجها وهي حبلى، فوضعت بعد وفاته بأربعين ليلة، فخطبت، فأنكحها رسول الله - ﷺ -، وكان أبو السنابل فيمن خطبها.\nثم قال: وَقَالَ سُلَيْمَانُ بْنُ حَرْبٍ وَأَبُو النُّعْمَانِ: ثنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ قَالَ: كُنْتُ فِي حَلْقَةٍ فِيهَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى وَكَانَ أَصحَابُهُ يُعَظِّمُونَهُ، فَذَكَرَ آخِرَ الأَجَلَيْنِ فَحَدَّثْتُ بِحَدِيثِ سُبَيْعَةَ بِنْتِ الحَارِثِ، عَنْ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ: فَضَمَّزَ لِي بَعْضُ أَصْحَابِهِ. إلى أن قال: لَنَزَلَتْ سُورَةُ النِّسَاءِ القُصْرى بَعْدَ الطُّولَى ﴿وَأُولَاتُ الْأَحْمَالِ﴾ الآية [الطلاق: ٤].\nوقال في موضع آخر: روي نحوه من حديث هشام عن أبيه، عن المسور بن مخرمة أنه - ﵇ - أمر سبيعة لما قتل زوجها (^١).\nوالكلام عليه من وجوه:\nأحدها:\nوقع هنا أن زوج سبيعة قتل، وهو المراد بباقي الروايات، مات واسمه سعد بن خولة. وقال عروة: خولي من بني عامر بن لؤي من مهاجري الحبشة بدري. ووهم ابن مزين في \"شرح الموطأ\" في قوله: إنما رق له رسول الله - ﷺ -؛ لأنه لم يهاجر. وقيل: كان حليفا لبني لؤي، وهو من أهل اليمن.\n_________\n(^١) سيأتي برقم (٥٣٢٠) كتاب الطلاق باب ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾.","vol":"23","page":418},{"text":"وقال قوم: كان من الفرس، وأنه مولى أبي رهم بن عبد العزى، مات بمكة في حجة الوداع إجماعًا إلا ما شذ به ابن جرير قال: مات سنة سبع.\nوسبيعة -بضم السين المهملة- بنت الحارث الأسلمية، لها صحبة ورواية، وفي الصحابيات ثلاثة غيرها اسم كل واحدة منهن سبيعة: بنت حبيب بصرية، أخرى قرشية بنت أبي لهب. قال أبو نعيم صوابه: درة (^١)، لها ذكر في مسند أبي هريرة.\nوأبو السنابل -جمع سنبلة- بن بعكك -بفتح الكاف معروف- ابن الحجاج (^٢) بن الحارث بن عميلة بن السباق بن عبد الدار بن قصي القرشي العبدري، من مسلمة الفتح. وقال ابن إسحاق: إنه من المؤلفة (^٣)، في اسمه ثمانية أقوال: عمرو، لبيد بن عبد ربه، حبة بالباء، وقيل: بالنون -وضعفه الأمير (^٤) - عامر، عبد الله بن أصرم، أو اسمه كنيته (^٥). وادعى العسكري أنه غير أبي السنابل عبد الله بن عامر بن كريز القرشي.\nالوجه الثاني:\nالتعليق الثاني أخرجه الطبراني فقال: حدثنا يوسف القاضي، عن سليمان بن حرب، وحدثنا علي بن عبد العزيز، عن أبي النعمان قالا: ثنا حماد بن زيد، فذكره (^٦).\n_________\n(^١) \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٣٥٠ ت: ٣٨٩٩.\n(^٢) ورد في هامش الأصل: أسقط الكلبي.\n(^٣) \"سيرة ابن هشام\" ٤/ ١٤٢.\n(^٤) \"الإكمال\" لابن ماكولا ٢/ ٣٢٠.\n(^٥) انظر: \"تقريب التهذيب\" لابن حجر ص ٦٤٦.\n(^٦) \"المعجم الكبير\" للطبراني ٩/ ٣٣١ (٩٦٤٨).","vol":"23","page":419},{"text":"وقد أسنده البخاري في تفسير سورة البقرة من وجه آخر عن محمد بن سيرين، فراجعه (^١).\nالثالث:\n(ضمّز) بتشديد الميم ثم زاي، أي: أشار بشفته أي: اسكت، يقال: ضمز الرجل إذا عض على شفته. وقال عياض: ضمز بالتخفيف: سكت، وبالتشديد: أسكت غيره. وفي رواية الأصيلي بالتشديد بعدها نون، قال: وضبطها الباقون بالتخفيف والكسر، قال: وهو غير مفهوم المعنى، وأشبهها رواية أبي الهيثم بالزاي، ولكن مع التشديد وزيادة نون وما بعدها، أي: أسكتني. وعند أبي الهيثم: ضمزني بزاي. وفي رواية: فغمض لي (^٢). فإن صحت فمعناه من تغميض عينه له على السكوت. وقال ابن الأثير: هو بالضاد والزاي من ضمز: إذا سكت. وضمز غيره: إذا أسكته، وهو الأشبه (^٣).\nوقوله: (ففطنت له) أي: فهمت مراده. فطن الشيء بفتح الطاء، ورجل فطنة أي: فهيم.\nوقوله: (ولكن عمه لم يقل ذلك) يعني: ابن مسعود، وهذا اختلاف من قوله، لكنه رجع إلى قول مالك بن عامر.\nالرابع: في فقهه، وقد أسلفناه في سورة البقرة.\nوقول ابن عباس: (إن أجل المتوفى عنها آخر الأجلين) يريد: تماديها إلى أربعة أشهر وعشر كما في سورة البقرة، وروي أيضًا عن\n_________\n(^١) سلف برقم (٤٥٣٢) كتاب التفسير باب: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ﴾.\n(^٢) هي رواية ابن السكن. كما قال الحافظ في \"الفتح\" ٨/ ٦٥٥.\n(^٣) \"النهاية في غريب الحديث\" ٣/ ١٠٠.","vol":"23","page":420},{"text":"علي وابن أبي ليلى (^١)، واختاره سحنون، وروي عن ابن عباس ﵄ رجوعه وانقضاؤها بالوضع، عليه فقهاء الأمصار، منهم: أبو هريرة وأبو سلمة وعمر وابنه وابن مسعود.\nوسبب الخلاف تعارض عموم: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ مع آية الحمل، فإن كلاًّ منهما عام من وجه، خاصٌّ من وجه، والأولى عامة في المتوفى عنهن أزواجهن، سواء كن حوامل أم لا. الثانية عامة في أولات الأحمال، سواء كن متوفى عنهن أم لا. ولعل هذا التعارض هو السبب لاختيار من اختار أقصى الأجلين، لعدم ترجيح أحدهما على الآخر، وذلك يوجب ألا يرفع تحريم العدة الثاني إلا بيقين الحل، وذلك بأقصى الأجلين، غير أن فقهاء الأمصار اعتمدوا على هذا الحديث، فإنه مخصص لعموم آيه الوفاة مع ظهور المعنى في حصول البراءة بالوضع، نعم الجمع أولى من الترجيح، فإنها إن اعتدت بأقصاهما فقد عمل بها، وإن اعتدت بالوضع فقد ترك العمل بآية الوفاة، لكن حديث الباب نص في الحل بالوضع ويبين أن آية الوضع عامة في المطلقات والمتوفى عنهن أزواجهن، وأن عدة الوفاة مختصة بالحامل من الصنفين، ويعتضد بقول ابن مسعود: إن آيه النساء: القصرى -يريد سورة الطلاق- نزلت بعد عدة الوفاة، وظاهر كلامه أنها ناسخة، وليس مراده، وإنما أراد بها أنها مخصصة، فإنها أخرجت منها بعض متناولاتها، وكذا حديث سبيعة متأخر عن آية الوفاة؛ لأنه كان بعد حجة الوادع. وقام الإجماع على أنها إذا انقضت أربعة أشهر وعشر وهي حامل أنها لا تحل، فتبين أن حكم\n_________\n(^١) \"مصنف عبد الرزاق\" ٦/ ٤٧١ (١١٧١٤)، \"مصنف ابن أبي شيبة\" ٣/ ٥٤٩ (١٧٠٩٢، ١٧٠٩٩)، \"تفسير الطبري\" ١١/ ١٣٥ (٣٤٣١٦).","vol":"23","page":421},{"text":"الحامل خارج من ذلك الحكم. وروي عن الشعبي وإبراهيم والحسن وحماد أنه لا يصح زواجها حتى تطهر من نفاسها احتجاجًا بما في حديث سبيعة؛ فلما تعلت من نفاسها (^١). أي: طهرت منه. وجوابه أن هذا إخبار عن وقت سؤالها، ولا حجة فيه، وإنما الحجة في قوله: إنها حلت حين وضعت. ولم يعلل بالطهر من النفاس.\nوسواء كان حملها ولدًا أو أكثر، كامل الخلقة أو ناقصها، علقة أو مضغة، فتنقضي العدة بوضعه إذا كان فيه صورة خلق آدمي، سواء كان صورة خفية. تختص النساء بمعرفتها أم جلية يعرفها كل أحد، بدليل إطلاق حديث سبيعة من غير سؤال عن حقيقة حملها. وادعى النحاس نفي الخلاف في المطلقة إذا ولدت أن عدتها منقضية (^٢).\nوفي \"تفسير عبد بن حميد\" عن الحسن: إذا ألقت المرأة شيئًا تعلم أنه حمل فقد انقضت به العدة، وأعتقت أم الولد. وكذا قاله ابن سيرين. وعن إبراهيم: إذا ألقت علقة أو مضغة فقد انقضت العدة. وقال قتادة: إذا أسقطت فقد استبان حملها وانقضت عدتها. وقال الشعبي: إذا نكث في الخلق الرابع وكان مخلفا انقضت به العدة، وأعتقت الأمة (^٣).\nالخامس:\nاختلف في المدة التي وضعت لها سبيعة، ففي رواية: بعد أربعين ليلة من وفاته. وأخرى: بخمس وثلاثين يومًا. وبشهر، وبخمس وعشرين ليلة وثلاث وعشرين ليلة وبنصف شهر، وخمس عشرة ليلة (^٤)، وعشرين ليلة.\n_________\n(^١) \"الاستذكار\" ١٨/ ١٧٨.\n(^٢) \"الناسخ والمنسوخ\" ٣/ ١٢٤.\n(^٣) انظر: \"الدر المنثور\" ٦/ ٣٦١، \"مصنف ابن أبي شيبة\" ٤/ ٢٠٣ - ٢٠٤.\n(^٤) ورد في هامش الأصل: هو الذي قبله، والله أعلم.","vol":"23","page":422},{"text":"وأخرجها أجمع عبد بن حميد، وابن مردويه. وابن جرير في تفاسيرهم (^١).\nفائدة:\nقوله: (كنت في حلقة) هو بفتح اللام على لغة، والمشهور إسكانها، واقتصر ابن التين على الأول. وقوله: (القصرى) قال الداودي: لا أراه محفوظًا عنه، ولا يقال: في سور القرآن: قصرى ولا صغرى، وإنما يقال: قصيرة.\n_________\n(^١) انظر: \"تفسير الطبري\" ١٢/ ١٣٥، و\"الدر المنثور\" ٦/ ٣٦٠.","vol":"23","page":423},{"text":"<span data-type='title' id=toc-2938>(٦٦) سُورةُ التَّحريم</span>\nهي مدنية. قال السخاوي: نزلت بعد الحجرات (^١) وقبل الجمعة. قيل: نزلت في تحريم مارية. أخرجه النسائي، وصححه الحاكم على شرط مسلم (^٢). وقال الداودي: في إسناده نظر.\nونقل الخطابي عن أكثر المفسرين (^٣)، والصحيح أنها في العسل كما ستعلمه، والآية لا طلاق فيها فتطلق بالتحريم، ويجوز أن يكون فيها، ويؤيد الأول قوله: ﴿تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ﴾ وقوله: ﴿وَإِذْ أَسَرَّ النَّبِيُّ﴾ [التحريم: ٣] الآية، والعسل لا يؤكل سرًّا بخلاف الغشيان، ولأنه لا مرضاة في الأول بخلاف الثاني.\nقال النسائي: حديث عائشة في العسل جيد غاية (^٤)، وحديث مارية وتحريمها لم يأت من طريق جيدة.\n(ص) ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللهُ غَفُورٌ رَحِيمٌ (١)﴾ [التحريم: ١]\n\n٤٩١١ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنِ ابْنِ حَكِيمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّ ابْنَ عَبَّاسٍ - ﵄ - قَالَ فِي الْحَرَامِ: يُكَفِّرُ. وَقَالَ ابْنُ عَبَّاس: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ إِسْوَةٌ حَسَنَةٌ﴾. [الأحزاب: ٢١]. [٥٢٦٦ - مسلم:١٤٧٣ - فتح: ٨/ ٦٥٦]\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٩.\n(^٢) النسائي ٧/ ٧١ والحاكم في \"المستدرك\" ٢/ ٤٩٣.\n(^٣) \"أعلام الحديث\" ٣/ ١٩٢٦ - ١٩٢٧.\n(^٤) النسائي في \"الكبرى\" ٣/ ٣٥٦ (٥٦١٤).","vol":"23","page":424},{"text":"٤٩١٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ كَانَ رَسُولُ اللهِ - ﷺ - يَشْرَبُ عَسَلًا عِنْدَ زَيْنَبَ ابْنَةِ جَحْشٍ وَيَمْكُثُ عِنْدَهَا، فَوَاطَيْتُ أَنَا وَحَفْصَةُ عَنْ أَيَّتُنَا دَخَلَ عَلَيْهَا فَلْتَقُلْ لَهُ: أَكَلْتَ مَغَافِيرَ، إِنِّي أَجِدُ مِنْكَ رِيحَ مَغَافِيرَ. قَالَ: «لَا وَلَكِنِّي كُنْتُ أَشْرَبُ عَسَلًا عِنْدَ زَيْنَبَ ابْنَةِ جَحْشٍ فَلَنْ أَعُودَ لَهُ، وَقَدْ حَلَفْتُ لَا تُخْبِرِي بِذَلِكِ أَحَدًا». [٥٢١٦، ٥٢٦٧، ٥٢٦٨، ٥٤٣١، ٥٥٩٩، ٥٦١٤، ٥٦٨٢، ٦٦٩١، ٦٩٧٢ - مسلم: ١٤٧٤ - فتح: ٨/ ٦٥٦]\nثم ساق حديث مُعَاذِ بْنِ فَضَالَةَ، ثَنَا هِشَامٌ عَنْ يَحْيَى، عَنِ يعلى بن حَكِيمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّ ابنَ عَبَّاسٍ قَالَ فِي الحَرَامِ: يُكَفِّرُ.\nوقًالَ ابن عَبَّاسٍ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١]. كذا ذكره البخاري هنا.\nوأخرجه مسلم من حديث إسماعيل بن إبراهيم، عن هشام قال: كتب إليَّ يحيى بن أبي كثير أنه يحدث عن يعلى بن حكيم، عن سعيد، فذكره.\nوأخرجه ابن ماجه من حديث وهب بن جرير عن هشام أيضًا (^١) كذلك، فلعله عبر بـ (عن) عن الكتابة المذكورة.\nوقد سلف الكلام على ذلك في تفسير سورة المنافقين، وقد أظهرها هناك وأخفاها هنا، ويجوز أن يكون لقي يحيى بعد ذلك فحدثه. وسيأتي في الطلاق من حديث معاوية بن سلام، عن يحيى بن أبي كثير، عن يعلى ابن حكيم، عن سعيد بن جبير سمع ابن عباس يقول: إذا حرم امرأته فليس بشيء ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] (^٢)\n_________\n(^١) \"سنن ابن ماجه\" (٢٠٧٣).\n(^٢) يأتي برقم (٥٢٦٦) باب: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾.","vol":"23","page":425},{"text":"يحتمل قوله: (فليس بشيء) يثبت التحريم كما نبه عليه ابن الجوزي، يؤيده رواية النسائي: وسئل فقال: ليست عليك بحرام، أغلظ الكفارة عتق رقبة (^١). ووقع في نسخة أبي ذر: (عن يحيى بن حكيم، عن سعيد. وهو خطأ، وصوابه ما سلف كما نبه عليه الجياني (^٢).\nوعن ابن عباس: يلزمه كفارة الظهار وهو قول أبي قلابة وابن جبير وأحمد وإسحاق (^٣). وهذا الحكم من ابن عباس هو مرفوع لتلاوة الآية الكريمة عقبه، ولفعل الشارع له.\nوقد اختلف العلماء فيما إذا قال لزوجته: أنت عليَّ حرام:\nفمذهبنا أنه إن نوى الطلاق فهو طلاق، أو الظهار فظهار، أو تحريم عينها لم تحرم، وعليه كفارة يمين، ولا يكون ذلك يمينًا، وإن لم ينو شيئًا فالأظهر أن عليه كفارة يمين. وقيل: لغو لا شيء فيه أصلًا\nوذكر القاضي عياض في هذِه المسألة أربعة عشر مذهبًا:\nأحدها، وهو مشهور مذهب مالك: أنه يقع به الثلاث، سواء كانت مدخولًا بها أم لا، لكن لو نوى أقل من ثلاث قيل: في المدخول بها خاصة. وهو قول علي وزيد والحسن والحكم.\nثانيها: أنه يقع الثلاث، ولا تقبل نيته في المدخول بها ولا غيرها، قاله ابن أبي ليلى وعبد الملك بن الماجشون.\nثالثها: يقع في المدخول بها ثلاث وغيرها واحدة، قاله أبو مصعب ومحمد بن عبد الحكم.\nرابعها: يقع واحدة بائنة، المدخول بها وغيرها، وهي رواية عن مالك.\n_________\n(^١) \"سنن النسائي\" ٦/ ١٥١.\n(^٢) \"تقييد المهمل\" ٢/ ٧٠٠.\n(^٣) انظر: \"الشرح الكبير\" ٢٢/ ٢٧٢.","vol":"23","page":426},{"text":"خامسها: يقع واحدة رجعية، قاله عبد العزيز بن أبي سلمة.\nسادسها: يقع ما نوى، ولا يكون أقل من واحدة، قاله الزهري.\nسابعها: وإن نوى واحدة أو عددًا أو يمينًا فله ما نوى وإلا فلغو، قاله النووي (^١).\nثامنها: مثله، إلا أنه إذا لم ينو شيئًا لزمه كفارة يمين، قاله الأوزاعي وأبو ثور.\nتاسعها: مذهب الشافعي السالف، وهو قول أبي بكر وعمر وغيرهما من الصحابة والتابعين.\nعاشرها: إن نوى الطلاق وقعت واحدة بائنة، وإن نوى ثلاثًا وقعت ثلاث، وإن نوى اثنتين وقعت واحدة، وإن لم ينو شيئًا فيمين، وإن نوى الكذب فلغو، قاله أبو حنيفة وأصحابه.\nالحادي عشر مثل العاشر: إلا أنه إذا نوى الاثنتين وقعتا، قاله زفر.\nالثاني عشر: أنه تجب فيه كفارة ظهار وقد سلف.\nالثالث عشر: أنها يمين يلزم فيها كفارة يمين، قاله ابن عباس وبعض التابعين (^٢). وعنه ليس بشيء.\nالرابع عشر: أنه كتحريم الماء والطعام فلا يجب فيه شيء أصلًا، ولا يقع به شيء؛ بل هو لغو، قاله مسروق وأبو سلمة والشعبي (^٣) وأصبغ (^٤).\n_________\n(^١) \"شرح مسلم\" للنووي ١٠/ ٧٣.\n(^٢) انظر: \"مصنف ابن أبي شيبة\" ٤/ ٩٩، و\"معرفة السنن والآثار\" ١١/ ٦٠.\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٩٩ - ١٠٠.\n(^٤) \"إكمال المعلم\" ٥/ ٢٣ - ٢٧، وانظر: \"الإشراف\" ١/ ١٥١ - ١٥٣، \"شرح مسلم\" للنووي ١٠/ ٧٣ - ٧٤، \"الشرح الكبير\" ٢٣/ ٢٤٠ - ٢٤٢.","vol":"23","page":427},{"text":"ونقل ابن بطال في الحرام أنها يمين تكفر عن أبي بكر وعمر وابن مسعود وعائشة وابن عباس وابن المسيب وعطاء وطاوس في آخرين؛ لأن الحرام ليس من ألفاظ الطلاق (^١).\nقال ابن المنذر: إنما لزمته الكفارة بيمينه لا لتحريمه ما أحل الله له، فلا حجة لمن أوجب فيه كفارة يمين.\nوقال ابن التين: أخذ الشافعي وأبو حنيفة بما ذكره ابن عباس أنه يكفر كفارة يمين فيما عدا الزوجة واستدلا بقوله: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾ [المائدة: ٨٧] ثم جعله يمينًا بقوله: ﴿تَحِلَّةَ أَيْمَانِكُمْ﴾ واحتج القاضي أبو محمد بقوله تعالى: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧] وبقوله: ﴿قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللهُ لَكُمْ مِنْ رِزْقٍ﴾ [يونس: ٥٩] الآية. فتوعده على فعل ذلك ومنعه منه يدل على أنه لا يتعلق به حكم، وهذا كله إذا قاله لزوجته.\nأما إذا قاله لأمته؛ فمذهبنا أنه إن نوى عتقها عتقت، أو تحريم عينها فكفارة يمين ولا يكون يمينًا، وإن لم ينو شيئًا وجبت كفارة يمين على الأصح. وقال مالك: إنه لغو في الأمة لا يترتب عليه شيء. وعامة العلماء -كما قال القاضي عياض-: عليه كفارة يمين بنفس التحريم. وقال أبو حنيفة: يحرم عليه ما حرمه في أمته وطعام وغيره، ولا شيء عليه حتى يتناوله، فيلزمه حينئذ كفارة يمين (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٠٢.\n(^٢) \"إكمال المعلم\" ٥/ ٢٧، وانظر: \"الهداية\" ٢/ ٢٩٨، \"المبسوط\" ٧/ ٦٣، \"أحكام القرآن\" لابن العربي ٤/ ١٥٩.","vol":"23","page":428},{"text":"قال المهلب: وهذِه نعمة أنعم الله بها على هذِه الأمة بخلاف سائر الأمم، ألا ترى أن إسرائيل لما حرم على نفسه ما حرم لزمه ذلك التحريم، ونبينا عليه أفضل الصلاة والسلام لم يجعل له أن يحرم إلا ما حرم الله عليه.\nفائدة:\nقال الزمخشري في هذِه السورة: إن قلت: هل كفر رسول الله - ﷺ - بذلك؛ قلت: عن الحسن أنه لم يكفر؛ لأنه كان مغفورًا له ما تقدم من ذنبه وما تأخر، وإنما هو تعليم للمؤمنين. وعن مقاتل أنه - ﵇ - أعتق رقبة في تحريم مارية (^١).\nثم ساق البخاري حديث عَائِشَةَ ﵂ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَشْرَبُ عَسَلًا عِنْدَ زينَبَ بنت جَحْشٍ وَيَمْكُثُ عِنْدَهَا، فَتَوَاطَأْتُ أَنَا وَصفية على أَيَّتُنَا يدخل عَلَيْهَا رسول الله - ﷺ - فَلْتَقُلْ لَهُ: أَكَلْتَ مَغَافِيرَ، إني أَجِدُ مِنْكَ رِيحَ مَغَافِيرَ. قَالَ: \"لَا، لَكِنِّي كنْتُ أَشْرَبُ عَسَلًا عِنْدَ زيْنَبَ بِنْتِ جَحْشٍ فَلَنْ أَعُودَ، وَقَدْ حَلَفْتُ لَا تُخْبِرِي بِذَلِكِ أَحَدًا\". يبتغي بذلك مرضاة أزواجه.\nوأخرجه في الطلاق والنذور والأيمان، وأخرجه أيضًا مسلم وأبو داود والنسائي (^٢).\nواختلف في التي شرب في بيتها العسل، فعند البخاري زينب كما ترى، وأن القائلة له: (أكلت مغافير). عائشة وحفصة. وقال النسائي: إسناده صحيح غاية (^٣).\n_________\n(^١) \"الكشاف\" ٤/ ٤٢٢.\n(^٢) أبو داود (٣٧١٤)، النسائي ٦/ ١٥١.\n(^٣) النسائي في \"الكبرى\" ٣/ ٣٥٦ (٥٦١٤).","vol":"23","page":429},{"text":"وقال الأصيلى: إنه الصحيح. وهو أولى لظاهر الكتاب في قوله: ﴿وَإِنْ تَظَاهَرَا عَلَيْهِ﴾ فهما ثنتان لا ثلاث. وفي رواية: أنها حفصة، وأن القائلة: (أكلت مغافير) عائشة وسودة وصفية. وأيضًا ذكرها في النكاح (^١).\nوفي \"تفسير عبد بن حميد\" أنها سودة، كان لها أقارب أهدوا لها من اليمن عسلًا، والقائل له عائشة وحفصة. ويؤيد الأول أن أزواجه كن حزبين، قالت عائشة: أنا وسودة وحفصة وصفية فى حزب، وزينب وأم سلمة والباقيات في حزب (^٢).\nومعنى (تواطأت). اتفقت، وهو بالهمز.\nوالمغافير -بفتح الميم ثم غين معجمة ثم بعد الألف فاء- جمع مغفور، وحكى فيه أبو حنيفة مغثورًا بثاء مثلثة. قال الداودي: ويروى به أيضًا، وميم مغفور أصلية. وقال الفراء: زائدة، وواحده: مَغفر، وحكى غيره: مُغفر وقيل: مغفار. وقال الكسائي: مِغفر. وقال ابن قتيبة: ليس في الكلام مفعول إلا مغفور ومغرود، وهو ضرب من الكمأة، ومنخور وهو المنخر، ومعلوق واحد المعاليق (^٣).\nوالمغفور: صمغ أو شبيهه حلو كالناطف، وله رائحة كريهة ينضحه شجر يسمى العرفط -بعين مهملة مضمومة وراء مضمومة أيضًا- نبات مميز، له ورقة عريضة تنفرش على الأرض وله شوكة وثمرة بيضاء كالقطن، مثل زر قميص، خبيث الرائحة. ووقع للمهلب أن رائحة\n_________\n(^١) يأتي برقم (٥٢١٦) باب: دخول الرجل على نسائه في اليوم.\n(^٢) سلف برقم (٢٥٨١) كتاب الهبة وفضلها والتحريض عليها، باب: من أهدى إلى صاحبه وتحرى بعض نسائه دون بعض.\n(^٣) \"غريب الحديث\" لابن قتيبة ١/ ٣١٥.","vol":"23","page":430},{"text":"العرفط والمغافير حسنة.\nوذكره ابن بطال في النكاح أيضًا، وهو خلاف ما يتضمنه الحديث واللغة، فإنهم قالوا: إنه من شجر العضاه، وهو كل شجر له شوك (^١). وقد أسلفنا أن رائحته كريهة.\nقال أبو حنيفة: وهو خبيث الرائحة، وتخبث رائحة راعيته ورائحة ألبانها حتى يتأذى بروائحها وأنفاسها الناس فيتجنبونها، وهو معنى قول أبي زياد: والعرفط زخمة ريح. وجاء في كتاب النكاح: جرست نحلُه العرفط، وهو بجيم وراء والسين المهملة - أي: أكلتْ. وأصل الجرس: الصوت الخفى، يقال: سمعت جرس الطير. أي صوت مناقيرها على ما تأوله. قال الأصمعي: كنت في مجلس شعبة بن الحجاج فروى حديثًا أنه يسمعون جرش طير الجنة. قالها بالشين المعجمة، فقلت: جرس -بالسين المهملة- فنظر إليَّ وقال: خذوها عنه، هو أعلم بها (^٢). وفي كتاب الخليل: الجرش -بالشين المعجمة- الأكل (^٣).\nوقيل: المغافير: هي البُظر. وذكره ابن غلبون في \"تذكرته\" وكان - ﵇ - يكره أن توجد منه رائحة، ويتوقى كل طعام ذي رائحة.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤٠٦.\n(^٢) انظر: \"جمهرة اللغة\" لابن دريد ١/ ٤٥٦ [ج. ر. س]، \"النهاية في غريب الحديث والأثر\" ١/ ٢٦٠ [جرس].\n(^٣) كتاب \"العين\" ٦/ ٣٥.","vol":"23","page":431},{"text":"<span data-type='title' id=toc-2939>٢ - باب ﴿قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾ [التحريم: ٢]</span>\n٤٩١٣ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ يَحْيَى، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ - ﵄ - يُحَدِّثُ أَنَّهُ قَالَ: مَكَثْتُ سَنَةً أُرِيدُ أَنْ أَسْأَلَ عُمَرَ بْنَ الْخَطَّابِ عَنْ آيَةٍ، فَمَا أَسْتَطِيعُ أَنْ أَسْأَلَهُ؛ هَيْبَةً لَهُ، حَتَّى خَرَجَ حَاجًّا فَخَرَجْتُ مَعَهُ فَلَمَّا رَجَعْتُ وَكُنَّا بِبَعْضِ الطَّرِيقِ عَدَلَ إِلَى الأَرَاكِ لِحَاجَةٍ لَهُ -قَالَ- فَوَقَفْتُ لَهُ حَتَّى فَرَغَ، سِرْتُ مَعَهُ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ اللَّتَانِ تَظَاهَرَتَا عَلَى النَّبِيِّ - ﷺ - مِنْ أَزْوَاجِهِ؟ فَقَالَ: تِلْكَ حَفْصَةُ وَعَائِشَةُ. قَالَ: فَقُلْت: وَاللهِ إِنْ كُنْتُ لأُرِيدُ أَنْ أَسْأَلَكَ عَنْ هَذَا مُنْذُ سَنَةٍ، فَمَا أَسْتَطِيعُ، هَيْبَةً لَكَ. قَالَ: فَلَا تَفْعَلْ، مَا ظَنَنْتَ أَنَّ عِنْدِي مِنْ عِلْمٍ فَاسْأَلْنِي، فَإِنْ كَانَ لِي عِلْمٌ خَبَّرْتُكَ بِهِ قَالَ: ثُمَّ قَالَ عُمَرُ: وَاللهِ إِنْ كُنَّا فِي الْجَاهِلِيَّةِ مَا نَعُدُّ لِلنِّسَاءِ أَمْرًا، حَتَّى أَنْزَلَ اللهُ فِيهِنَّ مَا أَنْزَلَ وَقَسَمَ لَهُنَّ مَا قَسَمَ قَالَ: فَبَيْنَا أَنَا فِي أَمْرٍ أَتَأَمَّرُهُ إِذْ قَالَتِ امْرَأَتِي: لَوْ صَنَعْتَ كَذَا وَكَذَا قَالَ: فَقُلْتُ لَهَا: مَالَكِ وَلِمَا هَا هُنَا فِيمَا تَكَلُّفُكِ فِي أَمْرٍ أُرِيدُهُ؟ فَقَالَتْ لِي: عَجَبًا لَكَ يَا ابْنَ الْخَطَّابِ، مَا تُرِيدُ أَنْ تُرَاجَعَ أَنْتَ، وَإِنَّ ابْنَتَكَ لَتُرَاجِعُ رَسُولَ اللهِ - ﷺ - حَتَّى يَظَلَّ يَوْمَهُ غَضْبَانَ. فَقَامَ عُمَرُ فَأَخَذَ رِدَاءَهُ مَكَانَهُ حَتَّى دَخَلَ عَلَى حَفْصَةَ فَقَالَ لَهَا: يَا بُنَيَّةُ، إِنَّكِ لَتُرَاجِعِينَ رَسُولَ اللهِ - ﷺ - حَتَّى يَظَلَّ يَوْمَهُ غَضْبَانَ؟ فَقَالَتْ حَفْصَةُ: وَاللهِ إِنَّا لَنُرَاجِعُهُ. فَقُلْتُ: تَعْلَمِينَ أَنِّي أُحَذِّرُكِ عُقُوبَةَ اللهِ وَغَضَبَ رَسُولِهِ - ﷺ - يَا بُنَيَّةُ لَا يَغُرَّنَّكِ هَذِهِ الَّتِي أَعْجَبَهَا حُسْنُهَا حُبُّ رَسُولِ اللهِ - ﷺ - إِيَّاهَا -يُرِيدُ عَائِشَةَ- قَالَ: ثُمَّ خَرَجْتُ حَتَّى دَخَلْتُ عَلَى أُمِّ سَلَمَةَ لِقَرَابَتِي مِنْهَا فَكَلَّمْتُهَا. فَقَالَتْ أُمُّ سَلَمَةَ: عَجَبًا لَكَ يَا ابْنَ الْخَطَّابِ دَخَلْتَ فِي كُلِّ شَيْءٍ، حَتَّى تَبْتَغِي أَنْ تَدْخُلَ بَيْنَ رَسُولِ اللهِ - ﷺ - وَأَزْوَاجِهِ. فَأَخَذَتْنِي وَاللهِ أَخْذًا كَسَرَتْنِي عَنْ بَعْضِ مَا كُنْتُ أَجِدُ، فَخَرَجْتُ مِنْ عِنْدِهَا، وَكَانَ لِي صَاحِبٌ مِنَ الأَنْصَارِ","vol":"23","page":432},{"text":"إِذَا غِبْتُ أَتَانِي بِالْخَبَرِ، وَإِذَا غَابَ كُنْتُ أَنَا آتِيهِ بِالْخَبَرِ، وَنَحْنُ نَتَخَوَّفُ مَلِكًا مِنْ مُلُوكِ غَسَّانَ، ذُكِرَ لَنَا أَنَّهُ يُرِيدُ أَنْ يَسِيرَ إِلَيْنَا، فَقَدِ امْتَلأَتْ صُدُورُنَا مِنْهُ، فَإِذَا صَاحِبِي الأَنْصَاريُّ يَدُقُّ الْبَابَ فَقَالَ: افْتَحِ افْتَحْ. فَقُلْتُ: جَاءَ الْغَسَّانِيُّ؟ فَقَالَ: بَلْ أَشَدُّ مِنْ ذَلِكَ. اعْتَزَلَ رَسُولُ اللهِ - ﷺ - أَزْوَاجَهُ. فَقُلْتُ: رَغَمَ أَنْفُ حَفْصَةَ وَعَائِشَةَ. فَأَخَذْتُ ثَوْبِيَ فَأَخْرُجُ حَتَّى جِئْتُ فَإِذَا رَسُولُ اللهِ - ﷺ - فِي مَشْرُبَةٍ لَهُ يَرْقَى عَلَيْهَا بِعَجَلَةٍ، وَغُلَامٌ لِرَسُولِ اللهِ - ﷺ - أَسْوَدُ عَلَى رَأْسِ الدَّرَجَةِ فَقُلْتُ لَهُ: قُلْ: هَذَا عُمَرُ بْنُ الْخَطَّابِ. فَأَذِنَ لِي -قَالَ عُمَرُ:-، فَقَصَصْتُ عَلَى رَسُولِ اللهِ - ﷺ - هَذَا الْحَدِيثَ، فَلَمَّا بَلَغْتُ حَدِيثَ أُمِّ سَلَمَةَ تَبَسَّمَ رَسُولُ اللهِ - ﷺ - وَإِنَّهُ لَعَلَى حَصِيرٍ مَا بَيْنَهُ وَبَيْنَهُ شَيْءٌ، وَتَحْتَ رَأْسِهِ وِسَادَةٌ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ، وَإِنَّ عِنْدَ رِجْلَيْهِ قَرَظًا مَصْبُوبًا، وَعِنْدَ رَأْسِهِ أَهَبٌ مُعَلَّقَةٌ فَرَأَيْتُ أَثَرَ الْحَصِيرِ فِي جَنْبِهِ فَبَكَيْتُ، فَقَالَ: «مَا يُبْكِيكَ؟». فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ كِسْرَى وَقَيْصَرَ فِيمَا هُمَا فِيهِ، وَأَنْتَ رَسُولُ اللهِ. فَقَالَ: «أَمَا تَرْضَى أَنْ تَكُونَ لَهُمُ الدُّنْيَا وَلَنَا الآخِرَةُ؟». [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح: ٨/ ٦٥٧]\nذكر فيه حديث ابن عباس بطوله، وقد سلف في باب الغرفة والعلية أطول منه فراجعه (^١).\nوسلف في العلم أيضًا.\nوأخرجه في النكاح (^٢) واللباس (^٣) وخبر الواحد (^٤)، وأخرجه مسلم والترمذي والنسائي وابن ماجه (^٥).\n_________\n(^١) سلف برقم (٢٤٦٨) كتاب المظالم.\n(^٢) سيأتي برقم (٥١٩١) كتاب النكاح، باب: موعظة الرجل ابنته لحال زوجها.\n(^٣) سيأتي برقم (٥٨٤٣) كتاب اللباس، باب: ما كان النبي - ﷺ - يتجوز من اللباس والبسط.\n(^٤) سيأتي برقم (٧٢٥٦) كتاب: أخبار الآحاد، باب: ما جاء في إجازة خبر الواحد الصدوق في الأذان والصلاة والصوم والفرائض والأحكام.\n(^٥) الترمذي (٣٣١٨) النسائي ٤/ ٣٧، وابن ماجه (٤١٥٣).","vol":"23","page":433},{"text":"وقوله: (لا تغرنك هذِه التي أعجبها حسنها حبُّ رسول الله - ﷺ - إياها- يريد عائشة) كذا هو بالرفع فيهما أعني: (حُسْنُها) و(حُبُّ) بخط الدمياطي، وقال في (حب): كذا. وقال ابن التين: يقرأ: حسنها بالضم؛ لأنه فاعل و(حب) بالنصب؛ لأنه مفعول من أجله. أي: أعجبها حسنها لأجل حب رسول الله - ﷺ - إياها.\nوالمشربة: شبه الغرفة بفتح الراء وضمها.\nوقوله: (يرقى إليها بعجلة) يريد: الخشب. وقال ابن فارس: العجلة: خشبة معترضة على نعامة البئر (^١).\nوالقرظ -بالظاء- ورق السلم يدبغ به الأديم (^٢). يقال: أدم مقروظ.\nوالمصبور -بالصاد المهملة- المجموع، ووقع بالمعجمة أيضًا. قال النووي: وكلاهما صحيح (^٣).\nوالأهب بفتح الهمزة والهاء وضمهما لغتان مشهورتان، وهو جمع إهاب: وهو الجلد، وقيل: قبل أن يدبغ.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٤٩.\n(^٢) \"مجمل اللغة\" ٢/ ٧٤٨.\n(^٣) \"شرح مسلم\" ١٠/ ٨٧.","vol":"23","page":434},{"text":"<span data-type='title' id=toc-2940>٣ - باب ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ (٣)﴾ [التحريم:٣]</span>\nفِيهِ: عَائِشَةُ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٤٩١٢]\n\n٤٩١٤ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، قَالَ: سَمِعْتُ عُبَيْدَ بْنَ حُنَيْنٍ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: أَرَدْتُ أَنْ أَسْأَلَ عُمَرَ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ الْمَرْأَتَانِ اللَّتَانِ تَظَاهَرَتَا عَلَى رَسُولِ اللهِ - ﷺ -؟ فَمَا أَتْمَمْتُ كَلَامِي حَتَّى قَالَ عَائِشَةُ وَحَفْصَةُ. [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح: ٨/ ٦٥٩]\nثم ساق حديث ابن عباس: أردت أن أسأل عمر فقلت: يا أمير المؤمنين، من المرأتان اللتان تظاهرتا على رسول الله - ﷺ -؟ فما أتممت كلامي حتى قال: عائشة وحفصة. وهو من الحديث السالف.","vol":"23","page":435},{"text":"<span data-type='title' id=toc-2941>٤ - باب ﴿إِنْ تَتُوبَا إِلَى اللهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ [التحريم: ٤]</span>\nصَغَوْتُ وَأَصْغَيْتُ: مِلْتُ، ﴿وَلِتَصْغَى﴾ [الأنعام: ١١٣]: لِتَمِيل. ﴿وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ﴾ [التحريم: ٤]: عَوْنٌ. ﴿تَظَاهَرُونَ﴾: تَعَاوَنُونَ. وَقَالَ مُجَاهِدٌ: ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ﴾ [التحريم: ٦]: أَوْصُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ بِتَقْوى اللهِ وَأَدَبُوهُمْ.\n\n٤٩١٥ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، قَالَ: سَمِعْتُ عُبَيْدَ بْنَ حُنَيْنٍ يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ: أَرَدْتُ أَنْ أَسْأَلَ عُمَرَ عَنِ الْمَرْأَتَيْنِ اللَّتَيْنِ تَظَاهَرَتَا عَلَى رَسُولِ اللهِ - ﷺ - فَمَكُثْتُ سَنَةً فَلَمْ أَجِدْ لَهُ مَوْضِعًا، حَتَّى خَرَجْتُ مَعَهُ حَاجًّا، فَلَمَّا كُنَّا بِظَهْرَانَ ذَهَبَ عُمَرُ لِحَاجَتِهِ فَقَالَ: أَدْرِكْنِي بِالْوَضُوءِ فَأَدْرَكْتُهُ بِالإِدَاوَةِ، فَجَعَلْتُ أَسْكُبُ عَلَيْهِ وَرَأَيْتُ مَوْضِعًا فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَنِ الْمَرْأَتَانِ اللَّتَانِ تَظَاهَرَتَا؟ قَالَ ابْنُ عَبَّاسٍ: فَمَا أَتْمَمْتُ كَلَامِي حَتَّى قَالَ عَائِشَةُ وَحَفْصَةُ. [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح: ٨/ ٦٥٩]\nصغوت وأصغيت: ملت، لتصغى: لتميل. قلت: فالمعنى: زاغت ومالت فاستوجبتما التوبة ﴿ظَهِيرٌ﴾: عون. ﴿تَظَاهَرُونَ﴾: تعاونون. وفي بعض النسخ: تظاهرا: تعاونا.\n(وَقَالَ مُجَاهِدٌ: ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾ [التحريم: ٦]: أَوْصُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ بِتَقْوى اللهِ وَأَدِّبُوهُمْ) (^١) وفي بعض النسخ: (أوقفوا) بدل (أوصوا بأهليكم) قيل: صوابه: (وقوا أهليكم) قال أبو الحسن:\n_________\n(^١) رواه عبد الرحمن الهمداني في \"تفسير مجاهد\" ٢/ ٦٨٣.","vol":"23","page":436},{"text":"ولا أعرف الألف من (أو) ولا الفاء من (قفوا)، ويجوز أن يكون المراد: أوقفوا أهليكم. أي: عن المعصية، والنار عن عمل يؤدي إليها. وقيل: المعنى: لا تعصوا فيعصي (أهليكم) (^١)، مثل: لا تَزَنِ فيزنى بأهلك. وصواب (أوقفوا) على ما تقدم: (قفوا)، إلا أن وقف ثلاثي، يقال: وقفتُ الدابة أقفها وقفًا.\nثم ساق قطعة من حديث ابن عباس السالف مطولًا.\n_________\n(^١) كذا في الأصل والجادة (أهلوكم) والله أعلم.","vol":"23","page":437},{"text":"<span data-type='title' id=toc-2942>٥ - باب ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ﴾ [التحريم: ٥]</span>\n٤٩١٦ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا هُشَيْمٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: قَالَ عُمَرُ - ﵁ -: اجْتَمَعَ نِسَاءُ النَّبِيِّ - ﷺ - فِي الْغَيْرَةِ عَلَيْهِ فَقُلْتُ لَهُنَّ: عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبَدِّلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ. فَنَزَلَتْ هَذِهِ الآيَةُ. [انظر: ٤٠٢ - مسلم: ٢٣٩٩ - فتح: ٨/ ٦٦٠]\nساق فيه حديث أنس - ﵁قَالَ: قَالَ عُمَرُ - ﵁ -: اجْتَمَعَ نِسَاءُ النَّبِيِّ - ﷺ - فِي الغَيْرَةِ عَلَيْهِ فَقُلْتُ لَهُنَّ: عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبَدّلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ. فَنَزَلَتْ هذِه الآيَةُ. وهذا أحد ما وافق فيه ربه تعالى كما سلف في موضعه، وقد سلف في الصلاة في باب: ما جاء في القبلة وسورة البقرة والأعراف (^١).\n_________\n(^١) سلف برقم (٤٤٨٣) كتاب التفسير، سورة البقرة، باب: قوله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾. ورقم (٤٧٩٠) سورة الأحزاب باب قوله: ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ﴾ إلى قوله: ﴿إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللهِ عَظِيمًا﴾. وليس في سورة الأعراف.","vol":"23","page":438},{"text":"<span data-type='title' id=toc-2943>(٦٧) سورة ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾</span>\nالتَّفَاوُتُ: الاخْتِلَافُ، وَالتَّفَاوُتُ وَالتَّفَوُّتُ وَاحِدٌ. ﴿تَمَيَّزُ﴾: تَقَطَّعُ، ﴿مَنَاكِبِهَا﴾: جَوَانِبِهَا. ﴿تَدْعُونَ﴾: وَتَدْعُونَ مِثْلُ تَذَّكَّرُونَ وَتَذْكُرُونَ. ﴿وَيَقْبِضْنَ﴾: يَضْرِبْنَ بِأَجْنِحَتِهِنَّ. وَقَالَ مُجَاهِدٌ: ﴿صَافَّاتٍ﴾ بَسْطُ أَجْنِحَتِهِنَّ، ﴿وَنُفُورٍ﴾ الكُفُورُ.\nهي مكية، وهي المانعة المنجية من عذاب القبر، كما أخرجه الترمذي من حديث ابن عباس. وقال: غريب (^١)، وحسن من حديث أبي هريرة مرفوعًا: \"إن سورة من القرآن ثلاثون آية شفعت لرجل حتى غفر له، وهي سورة تبارك\" (^٢).\nونزلت قبل الحاقة وبعد الطور كما قاله السخاوي (^٣).\n(ص) (التَّفَاوُتُ: الاخْتِلَافُ، وَالتَّفَاوُتُ وَالتَّفَوُّتُ وَاحِدٌ) قلت: هما لغتان كالتعهد والتعاهد، والتحمل والتحامل، والتظهر والتظاهر. قراءة الكسائي وحمزة: (من تَفَوُّتٍ) بغير ألف. وقراءة الباقين بإثباتها (^٤). وقيل: تفاوت، أي: ليس هو متباينًا وتفوت أن بعضه لم يفت بعضًا. و﴿خَلْقِ الرَّحْمَنِ﴾. قيل: إنه جميعه. وقيل: إنه السماء.\n(ص) (﴿تَمَيَّزُ﴾: تَقَطَّعُ) أي: من الغيظ على أهلها انتقامًا.\n_________\n(^١) الترمذي (٢٨٩٠)، وقال: هذا حديث حسن غريب من هذا الوجه.\n(^٢) الترمذي (٢٨٩١) وقال: هذا حديث حسن.\n(^٣) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٤) انظر \"الحجة للقراء السبعة\" ٦/ ٣٠٥.","vol":"23","page":439},{"text":"(ص) (﴿مَنَاكِبِهَا﴾: جَوَانِبِهَا) هو قول الفراء (^١). وقال ابن عباس وقتادة: جبالها (^٢).\n(ص) (﴿تَدْعُونَ﴾ وتَدعُونَ مِثْلُ تَذْكُرُونَ وَتَذَّكَّرُونَ) قلت: إلا أن في افتعل معنى شيء بعد شيء، يقع للقليل والكثير.\n(ص) (﴿وَيَقْبِضْنَ﴾: يَضْرِبْنَ بِأَجْنِحَتِهِنَّ) أي: بعد انبساطها.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿صَافَّاتٍ﴾: بَسْطُ أَجْنِحَتِهِنَّ، ﴿وَنُفُورٍ﴾ الكُفُورُ) أخرجه ابن أبي حاتم عن حجاج، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه (^٣). وعبارة الثعلبي في تباعد عن الحق، وهو بمعناه وفي بعض النسخ: وتفورُ تفوُّرَ القِدر. أي: تغلي كغليان القدر. وهذا تفسير قوله: ﴿وَهِيَ تَفُورُ﴾ [تبارك: ٧].\n_________\n(^١) \"معاني القرآن\" ٣/ ١٧١.\n(^٢) انظر: \"تفسير الطبري\" ١٢/ ١٦٨ - ١٦٩.\n(^٣) أخرجه أيضا الطبري ١٢/ ١٧٠، ١٧١.","vol":"23","page":440},{"text":"<span data-type='title' id=toc-2944>(٦٨) سورة نون</span>\nوَقَالَ قَتَادَةُ: (﴿حَرْدٍ﴾ جِدٍّ فِي أَنْفُسِهِمْ. وَقَالَ ابن عَبَّاسٍ: ﴿لَضَالُّونَ﴾ أَضْلَلْنَا مَكَانَ جَنَّتِنَا. وَقَالَ غَيْرُهُ ﴿كَالصَّرِيمِ﴾ كَالصُّبْحِ انْصَرَمَ مِنَ اللَّيْلِ، وَاللَّيْلِ انْصَرَمَ مِنَ النَّهَارِ، وَهْوَ أَيْضًا كُلُّ رَمْلَةٍ انْصَرَمَتْ مِنْ مُعْظَمِ الرَّمْلِ، وَالصَّرِيمُ أَيْضًا المَصْرُومُ، مِثْلُ قَتِيلٍ وَمَقْتُولٍ.\nهي مكية، وعن ابن عباس: من قوله إلى: ﴿سَنَسِمُهُ﴾ مكي، ومن بعد ذلك إلى قوله: ﴿لَوْ كَانُوا يَعْلَمُونَ﴾ مدني، وهي بعد المزمل، وقبل المدثر (^١). وفي \"أدب الإملاء\" لابن سعد السمعاني من حديث أبي هريرة - ﵁ - مرفوعًا: \"أول ما خلق الله القلم ثم خلق النون\" وهي الدواة، ودْلك قوله: ﴿ن﴾ الآية (^٢).\n(ص) (وَقَالَ قَتَادَةُ: ﴿عَلَى حَرْدٍ﴾: جِدٍّ فِي أَنْفُسِهِمْ) أخرجه عبد الرزاق، عن معمر، عنه (^٣). والجد بالكسر: الاجتهاد في الأمر كنقيض الهزل، وربما ضبط بالفتح.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿لَضَالُّونَ﴾ أَضْلَلْنَا مَكَانَ جَنَّتِنَا) أخرجه ابن أبي حاتم، عن علي بن المبارك، ثنا زيد بن المبارك، ثنا ابن ثور، عن ابن جريج، عنه (^٤).\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٧.\n(^٢) \"أدب الإملاء\" ص ١٥٨.\n(^٣) \"تفسير عبد الرزاق\" ٢/ ٢٤٧ بلفظ: جهد من أمرهم.\n(^٤) ذكره السيوطي في \"الدر المنثور\" ٦/ ٣٩٦ وعزاه لابن أبى حاتم.","vol":"23","page":441},{"text":"وقوله: (أَضْلَلْنَا) قال الدمياطي بخطه: صوابه: ضللنا، يقال: ضللت الشيء: إذا جعلته في مكان ولم تدر أين هو، وأضللته: إذا ضيعته وإذا وجدته ضالًا أيضا، وإذا حملته على الضلال وأدخلته فيه أيضا.\n(ص) (وَقَالَ غَيْرُهُ ﴿كَالصَّرِيمِ﴾ كَالصُّبْحِ انْصَرَمَ مِنَ اللَّيْلِ، وَاللَّيْلِ انْصَرَمَ مِنَ النَّهَارِ، وَهْوَ أَيْضًا كُلُّ رَمْلَةٍ انْصَرَمَتْ مِنْ مُعْظَمِ الرَّمْلِ)\nقلت: فكل شيء قطع من شيء فهو صريم.\n(وَالصَّرِيمُ أَيْضًا المَصْرُومُ، مِئْلُ قَتِيلٍ وَمَقْتُولٍ) قلت: وقال ابن عباس: كالرماد الأسود بلغة خزيمة (^١).\nوقيل: كالزرع الذي حصد.\n_________\n(^١) ذكره البغوي في \"تفسيره\" ٨/ ١٩٥ وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٦.","vol":"23","page":442},{"text":"<span data-type='title' id=toc-2945>١ - باب ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (١٣)﴾ [القلم: ١٣]</span>\n٤٩١٧ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي حَصِينٍ، عَنْ مُجَاهِدٌ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (١٣)﴾ [القلم: ١٣] قَالَ: رَجُلٌ مِنْ قُرَيْشٍ لَهُ زَنَمَةٌ مِثْلُ زَنَمَةِ الشَّاةِ. [فتح: ٨/ ٦٦٢]\n\n٤٩١٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَعْبَدِ بْنِ خَالِد، قَالَ: سَمِعْتُ حَارِثَةَ بْنَ وَهْبٍ الْخُزَاعِيَّ، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُول: «أَلَا أُخْبِرُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ، أَلَا أُخْبِرُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ». [٦٠٧١، ٦٦٥٧ - مسلم: ٢٨٥٣ - فتح: ٨/ ٦٦٢]\nساق فيه حديث ابن عباس: ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (١٣)﴾ [القلم: ١٣] قَالَ: رَجُلٌ مِنْ قُرَيْشٍ لَهُ زَنَمَةٌ كزَنَمَةِ الشَّاةِ.\nوعن حَارِثَةَ بْنِ وَهْبٍ الخُزَاعِيِّ، قَالَ: سَمِعْتُ رسولَ الله - ﷺ - يَقُولُ: \"ألا أُخْبِرُكمْ بِأَهْلِ الجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ على اللهِ لأَبَرَّهُ، ألا أُخْبِرُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ\".\nالشرح:\nهذا الحديث ذكره في الأدب والأيمان والنذور، وأخرجه الترمذي وابن ماجه، وأبو داود بعضه (^١).\nالعتل: الغليظ والعنيف. وقال الفراء: الجافي عن الوعظ (^٢).\n_________\n(^١) الترمذي (٢٦٠٥) وقال: حسن صحيح وابن ماجه (٤١١٦) وأبو داود (٤٨٠١) بلفظ: \"لا يدخل الجنة الجواظ ولا الجعظري\" قال: والجواظ: الغليظ الفظ.\n(^٢) قال الفراء في \"معاني القرآن\" ٣٣/ ١٧٣: وقوله: ﴿عُتُلٍّ﴾ في هذا الموضع هو الشديد الخصومة بالباطل.","vol":"23","page":443},{"text":"وقيل: الشديد من كل شيء. وقيل: الكافر. وقال الداودي: هو السمين العظيم العنق والبطن. وقال الهروي: هو الجموع المنوع، قال: ويقال: القصير البطين. وقيل: الأكول الشروب الظلوم.\nوالزنيم: الدعي في النسب الملحق بالقوم وليس منهم، تشبيهًا له بالزنمة، وهو شيء يقطع من أذن الشاة ويترك معلقا بها، وهو أيضا هنة مدلاة في حلق الشاة كالملحقة بها. وعن ابن عباس روايات فيه، فروى عطاء عنه أنه الملصق في قوم ليس منهم (^١).\nوروى سعيد عنه أنه يعرف بالشر كما تعرف الشاة بزنمتها (^٢)، وروى ابن أبي زياد عنه: أنه الذي زنمته كزنمة الشاة أسفل من أذنه. وعبارة مقاتل: في أصل أذنه مثل زنمة الشاة زيادة في خلقه (^٣).\nوروى الوالبي عنه: أنه الظلوم (^٤)، وروى ابن أبي زياد عنه: أن الموصوف بهذِه الصفات الوليد بن المغيرة المخزومي. قال مجاهد: كانت له ست أصابع، في كل يد أصبع زائدة (^٥).\nوفيه قول ثان: أنه الأخنس بن شريق، قاله السدي (^٦). يعني: أنه كان ثقفيًّا، ويعد في بني زهرة. قال ابن قتيبة: إنما قيل له: زنيم للتعريف به لا على جهة الذم له (^٧).\n_________\n(^١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٣٥.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ١٨٧ وانظر \"تفسير مجاهد\" ٢/ ٦٨٨ والمستدرك ٢/ ٤٩٩.\n(^٣) انظر: \"تفسير الرازي\" ٣٠/ ٨٥.\n(^٤) أخرج الطبري ١٢/ ١٨٧ عن علي عن ابن عباس في قوله ﴿زَنِيمٍ﴾ قال: ظلوم.\n(^٥) ذكره القرطبي في \"تفسيره\" ١٨/ ٢٣٤.\n(^٦) عزاه السيوطي في \"الدر\" ٦/ ٣٩٣ لابن أبي حاتم.\n(^٧) انظر: \"تأويل مشكل القرآن\" لابن قتيبة ص ١٥٩.","vol":"23","page":444},{"text":"وقول ثالث: أنه الأسود بن عبد يغوث، أو عبد الرحمن بن الأسود، قاله مجاهد (^١).\nوروى ابن عباس مرفوعًا: \"ثلاثة لايدخلون الجنة: الجواظ والعتل والجعظري\" قيل: يا رسول الله، وما الجواظ؟ قال: \"الجموع المنوع، البخيل بما في يده\" (^٢) والجعظري: الفظ بما ملكت يمينه، والغليظ لقرإبته وجيرانه وأهل بيته، والعتل: الوثيق الخلق إلى حيث الخوف، الأكول الشروب الغشوم الظلوم.\nوفي الزنيم أقوال أخر: الهجين الكافر، قاله علي (^٣). أو الفاجر أو اللئيم أو النمام.\nفصل:\nوحارثة بن وهب هذا هو أخو عبيد الله بن عمر لأمه، أمهما أم كلثوم بنت جرول بن مالك بن المسيب الخزاعية. وأم عبد الله وحفصة زينب بنت مظعون (ابن) (^٤) أخت عثمان.\nفصل:\nوقوله: \"كل ضعيف مُتَضَعَّف\" هو بفتح العين المشددة، وكذا ضبطه الدمياطي. قال ابن الجوزي: وغلط من كسرها، وإنما هو بالفتح. يريد أن الناس يستضعفونه ويقهرونه. وقال النووي: روي بالفتح عند الأكثرين وبكسرها، ومعناه: التواضع والتذلل والخمول (^٥).\n_________\n(^١) عزاه السيوطي في \"الدر\" ٦/ ٣٩٣ لابن أبي حاتم.\n(^٢) رواه أحمد ٢/ ١٦٩ وهو عن عبد الله بن عمرو بن العاصي.\n(^٣) رواه عبد الرزاق في \"تفسيره\" ٢/ ٢٤٧.\n(^٤) كذا في الأصل، ولعلها زائدة.\n(^٥) \"شرح مسلم\" للنووي ١٧/ ١٨٧.","vol":"23","page":445},{"text":"فصل:\nوالجواظ -بجيم ثم واو مشددة ثم ظاء معجمة- الشديد الصوت في الشر، أو القصير البطين، أو المتكبر المختال في مشيته الفاجر، أو الكثير اللحم، أو الجموع المنوع أقوال (^١).\nوقوله: (\"ألا أخبركم بأهل الجنة؟ \") أي: معظمهم، كما أن معظم أهل النار القسم الآخر، وليس المراد الاستيعاب في الطرفين.\n_________\n(^١) انظر: \"المحكم\" ٧/ ٣٧٢، \"تهذيب اللغة\" ١/ ٦٨٢ [جوظ].","vol":"23","page":446},{"text":"<span data-type='title' id=toc-2946>٢ - باب ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ [القلم: ٤٢]</span>\n٤٩١٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا اللَّيْثُ، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ - ﵁ -، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِئَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا». [انظر: ٢٢ - مسلم: ١٨٣ - فتح: ٨/ ٦٦٣]\nساق فيه حديث أَبِي سَعِيدٍ الخدري - ﵁ -، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِئَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا\". وهو مختصر من حديث الرؤية، ومتفق على إخراجه، وقد اختلف العلماء في هذا الحديث (^١)، فمنهم من توقف عن كشف معناه. ومنهم من أقدم عليه فأولها بالشدة والكرب؛ لأنه يستعمل في اللغة على معنى شدة الأمر، كقوله: وقامت الحرب على ساق.\nوعبر بعضهم عنه بالقيامة وهولها، وبعضهم بأول ساعاتها، وهي أفظعها وأشدها، ومنهم من قال: المراد ما يبرز من أمور القيامة\n_________\n(^١) قال شيخ الإسلام ابن تيمية ﵀: تنازعوا في قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ فروي عن ابن عباس وطائفة أن المراد به الشدة، أن الله يكشف عن الشدة في الآخرة، وعن أبي سعيد وطائفة أنهم عدوها في الصفات للحديث الذي رواه أبو سعيد في الصحيحين، ولا ريب أن ظاهر القرآن لا يدل على أن هذِه من الصفات فإنه قال: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ نكرة في الإثبات لم يضفها إلى الله ولم يقل عن ساقه، فمع عدم التعريف لا يظهر أنه من الصفات إلا بدليل آخر، ومثل هذا ليس بتأْويل.","vol":"23","page":447},{"text":"وشدتها، فترتفع معه شدائد الامتحان، ويؤذن لأهل اليقين والإخلاص في السجود، ويكشف الغطاء عن أهل النفاق، فتعود ظهورهم طبقًا لا يستطيعون السجود، ويؤيده حديث أبي موسى \"فيكشف لهم الحجاب فينظرون إلى الله\" (^١) وعن ابن مسعود \"إذا كان يوم القيامة قام الناس لرب العالمين أربعين عامًا\" فيه: \"فعند ذلك يكشف عن ساق ويتجلى لهم .. \" (^٢) الحديث.\nوقريب منه أن المراد بالساق: النفس. ومنه قول علي حين راجعه أصحابه في قتال الخوارج فقال: والله لأقاتلنهم ولو تلفت ساقي. يريد: نفسه (^٣).\nوالمراد: التجلي وكشف الحجب حتى إذا رأوه سجدوا له، ومنهم من قال: المراد: يكشف لهم عن ساق بعض المخلوقين من الملائكة، فيجعل لهم شيئًا لبيان ما يشاء من حكمته في أهل الإيمان والنفاق.\nوقرأها ابن عباس بضم الياء، ورد الحكيم الترمذي على ابن قتيبة حيث قال في \"مشكله\": المراد بقوله: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ أي: عن شدة الأمر (^٤) بحديث ابن مسعود السالف. وأن هذا يوم سرور المؤمنين وقرة عيونهم إذا كشف لهم الغطاء عن معبودهم، وأما في غير هذِه الآية فالأمر كما قاله، وأما قوله تعالى: ﴿وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (٢٩)﴾\n_________\n(^١) رواه الآجرى في الشريعة (٥٥٧) ص ٢٢١ - ٢٢٢ وأصله عند أحمد في \"المسند\" ٤/ ٤٠٧ - ٤٠٨ بنحوه.\n(^٢) رواه الدارقطني في \"رؤية الله -﷿- \" (١٧٦) ص ١٣٨.\n(^٣) أورده البيهقي في \"الأسماء والصفات\" ٢/ ١٨٧.\n(^٤) \"تأويل مشكل القرآن\" ص ١٣٧ بنحوه.","vol":"23","page":448},{"text":"فالمراد: ساق الدنيا أو أمرها أو أعمالها بالآخرة عند الموت. وقيل: يلفان في الأكفان (^١).\nفصل:\nوقوله: (\"فيعود ظهره طبقا واحدًا\" أي: فلا ينثني للسجود رجاء كأن في ظهورهم السفافيد واحتج به بعض من يرى تكليف ما لا يطاق. قال: ﴿وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ﴾ إلى قوله: ﴿وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ﴾ ورد الداودي بأن الله أمر عباده بالطاعة وجعل فيهم من الاستطاعة ما يطيقون به فعل ما أمروا به وترك ما نهوا عنه، فمن قبله هداه، ومن أباه ختم عليه ومنعه السجود يوم القيامة عقوبة له، لكن مذهب أهل السنة خلاف قوله، قال تعالى: ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ [البقرة: ٢٨٦] لكن من قال به اختلف في وقوعه، والمختار المنع. وإذا قلنا بالتكليف به، فهل ورد به شرع أم لا؟ قيل: نعم، كما في قصة أبي لهب.\nفصل:\nوالطبق: فقار الظهر، واحدها طبقة. يريد أنه صار فقارهم كأنه كالفقارة الواحدة فلا يقدرون على السجود (^٢).\n_________\n(^١) انظر: \"تفسير الطبري\" ١٢/ ٣٤٧ - ٣٤٩.\n(^٢) انظر: \"تهذيب اللغة\" ٣/ ٢١٦٢ [طبق]، \"النهاية في غريب الحديث والأثر\" ٣/ ١١٤.","vol":"23","page":449},{"text":"<span data-type='title' id=toc-2947>(٦٩) سورة الحَاقَّةِ</span>\n﴿عِيشَةٍ رَاضِيَةٍ﴾ يُرِيدُ فِيهَا الرِّضَا ﴿الْقَاضِيَةَ﴾ المَوْتَةَ الأُولَى التِي مُتُّهَا ثُمَّ أُحْيَا بَعْدَهَا ﴿مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ﴾ أَحَدٌ يَكُونُ لِلْجَمْعِ وَللْوَاحِدِ. وَقَالَ ابن عَبَّاسٍ: ﴿الْوَتِينَ﴾ نِيَاطُ القَلْبِ. قَالَ ابن عَبَّاسٍ ﴿طَغَى﴾ كَثُرَ، وَيُقَالُ: ﴿بِالطَّاغِيَةِ﴾ بِطُغْيَانِهِمْ، وَيُقَالُ: طَغَتْ عَلَى الخَزَّانِ. كَمَا طَغَى المَاءُ على قَوْمِ نُوحٍ. ﴿أَعْجَازُ نَخْلٍ﴾: أُصُولُهَا ﴿بَاقِيَةٍ﴾ بَقِيَّةٍ.\nمكية، سميت بذلك؛ لأن فيها حواق الأعمال من الثواب والعقاب، ونزلت [قبل] (^١) المعارج وبعد الملك، كما قاله السخاوي (^٢).\n(ص) (وقال ابن جبير: ﴿عِيشَةٍ رَاضِيَةٍ﴾ يُرِيدُ فِيهَا الرِّضَا) أخرجه سفيان في \"تفسيره\" عن عطاء، عنه، فراضِية معناه: ذات رضي. وقيل: مرضية كدافق (^٣)\n(ص) (﴿الْقَاضِيَةَ﴾ المَوْتَةَ الأُولَى التِي مُتُّهَا ثُمَّ أُحْيَا بَعْدَهَا) أخرجه سفيان أيضًا عن عطاء، عنه. قال قتادة فيما رواه عبد: تمنوا الموت ولم يكن شيء في الدنيا أكره عندهم منه (^٤).\n(ص) (﴿مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ﴾ أَحَدٌ يَكُونُ لِلْجَمْيعِ وَللْوَاحِدِ) (^٥) قلت:\n_________\n(^١) في الأصل: بعد، والمثبت هو الصواب.\n(^٢) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٣) هو قول أبي عبيدة في \"المجاز\" ٢/ ٢٦٨.\n(^٤) عزاه السيوطي في \"الدر\" ٦/ ٤١١ لعبد بن حميد.\n(^٥) هذا من قول الفراء في \"المعاني\" ٣/ ١٨٣.","vol":"23","page":450},{"text":"والمعنى ما يغني عن عقوبته وما يفعله به.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿الْوَتِينَ﴾ نِيَاطُ القَلْبِ) أخرجه ابن أبي حاتم من حديث سفيان عن عطاء بن السائب، عن سعيد، عنه (^١).\n(ص) (قَالَ ابن عَبَّاسٍ ﴿طَغَى﴾: كَثُرَ) أخرجه أيضا من حديث علي عنه (^٢).\n(ص) ﴿بِطُغْيَانِهِمْ﴾ أي: وعصيانهم (وَيُقَالُ طَغَتْ عَلَى الخَزَّانِ. كَمَا طَغَى المَاءُ على قَوْمِ نُوحٍ) قال قتادة: طغى الماء فوق كل شيء خمسة عشر ذراعًا.\n_________\n(^١) رواه الطبري ١٢/ ٢٢٣ والحاكم ٢/ ٥٠١، وانظر \" الدر المنثور\" ٦/ ٤١٣، وقال الحاكم: صحيح الإسناد.\n(^٢) رواه الطبري ١٢/ ٢١٢ وانظر \"الدر المنثور\" ٦/ ٤١٣.","vol":"23","page":451},{"text":"<span data-type='title' id=toc-2948>(٧٠) ﴿سَأَلَ سَائِلٌ﴾</span>\nالْفَصِيلَةُ أَصغَرُ آبَائِهِ، القُرْبَى إِلَيْهِ يَنْتَمِي مَنِ انْتَمَى. ﴿لِلشَّوى﴾ اليَدَانِ وَالرِّجْلَانِ وَالأَطْرَافُ وَجِلْدَةُ الرَّاًّسِ يُقَالُ لَهَا: شَوَاةٌ، وَمَا كَانَ غَيْرَ مَقْتَلٍ فَهُوَ شَوى، وَالْعِزُونَ: الجَمَاعَاتُ، وَوَاحِدُهَا عِزَةٌ.\nهي مكية، وتسمى سورة المعارج.\n(ص) (يقال: الفَصِيلَةُ أَصْغَرُ آبَائِهِ، القُرْبَى إِلَيْهِ) (^١) قلت: عبر عنه أبو عبيدة بالفخذ (^٢) ومجاهد بالقبيلة (^٣)، وثعلب بآبائه الأدنين غير أقاربه الأقربين. قال الداودي: وقيل: إن الفصيلة ولظى من أبواب جهنم. وهذا غريب.\n(ص) (﴿لِلشَّوى﴾ اليَدَانِ وَالرجْلَانِ وَالأَطْرَافُ وَجِلْدَةُ الرَّأْسِ يُقَالُ لَهَا شَوَاةٌ، وَمَا كَانَ غَيْرَ مَقْتَلٍ فَهُوَ شَوى) قلت: ما ذكره هو قول مجاهد.\nوقال أبو صالح: الشوى: لحم الساقين (^٤). والمعروف -كما قال ابن التين- أن الشوى جمع شواة، وهي جلدة الرأس، ولا يبعد ذلك من قول مجاهد (^٥).\n_________\n(^١) هو قول الفراء في \"المعاني\" ٣/ ١٨٤.\n(^٢) \"مجاز القرآن\" ٢/ ٢٦٩.\n(^٣) رواه الطبري في \"تفسيره\" ١٢/ ٢٣١.\n(^٤) رواه الطبري في \"تفسيره\" ١٢/ ٢٣٢.\n(^٥) رواه الطبري في \"تفسيره\" ١٢/ ٢٣٢.","vol":"23","page":452},{"text":"(ص) (الْعِزُونَ الجَمَاعَاتُ، وَوَاحِدُهَا عِزَةٌ) يريد به جماعات في تفرقه. ومعنى الآية: فمال للذين كفروا يسرعون منك، فإذا سمعوا تفرقوا ولم يقبلوه.","vol":"23","page":453},{"text":"(٧١) سورة: ﴿إِنَّا أَرْسَلْنَا نُوحًا﴾\n﴿أَطْوَارًا﴾ طَوْرًا كَذَا وَطَوْرًا كَذَا، يُقَالُ: عَدَا طَوْرَهُ. أَيْ قَدْرَهُ، وَالْكُبَّارُ أَشَدُّ مِنَ الكُبَارِ، وَكَذَلِكَ جُمَّالٌ وَجَمِيلٌ، لأَنَّهَا أَشَدُّ مُبَالَغَةً، وَكُبَّارٌ الكَبِيرُ، وَكُبَارًا أَيْضًا بِالتَّخْفِيفِ، وَالْعَرَبُ تَقُولُ: رَجُلٌ حُسَّانٌ وَجُمَّالٌ وَحُسَانٌ مُخَفَّفٌ وَجُمَالٌ مُخَفَّفٌ. ﴿دَيَّارًا﴾ مِنْ دَوْرٍ وَلَكِنَّهُ فَيْعَالٌ مِنَ الدَّوَرَانِ كَمَا قَرَأَ عُمَرُ: (الْحَيُّ القَيَّامُ). وَهْيَ مِنْ قُمْتُ. وَقَالَ غَيْرُهُ دَيَّارًا أَحَدًا. ﴿تَبَارًا﴾ هَلَاكًا. وَقَالَ ابن عَبَّاسٍ: ﴿مِّدْرَارًا﴾ يَتْبَعُ بَعْضُهَا بَعْضًا. ﴿وَقَارًا﴾ عَظَمَةً.\n\n<span data-type='title' id=toc-2949>١ - باب ﴿وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ﴾ [نوح: ٢٣]</span>\n٤٩٢٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ وَقَالَ: عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ - ﵄ - صَارَتِ الأَوْثَانُ الَّتِي كَانَتْ فِي قَوْمِ نُوحٍ فِي الْعَرَبِ بَعْدُ، أَمَّا وُدٌّ كَانَتْ لِكَلْبٍ بِدَوْمَةِ الْجَنْدَلِ، وَأَمَّا سُوَاعٌ كَانَتْ لِهُذَيْلٍ، وَأَمَّا يَغُوثُ فَكَانَتْ لِمُرَادٍ ثُمَّ لِبَنِي غُطَيْفٍ بِالْجُرُفِ عِنْدَ سَبَا، وَأَمَّا يَعُوقُ فَكَانَتْ لِهَمْدَانَ، وَأَمَّا نَسْرٌ فَكَانَتْ لِحِمْيَرَ، لآلِ ذِي الْكَلَاعِ. أَسْمَاءُ رِجَالٍ صَالِحِينَ مِنْ قَوْمِ نُوحٍ، فَلَمَّا هَلَكُوا أَوْحَى الشَّيْطَانُ إِلَى قَوْمِهِمْ أَنِ انْصِبُوا إِلَى مَجَالِسِهِمُ الَّتِي كَانُوا يَجْلِسُونَ أَنْصَابًا، وَسَمُّوهَا بِأَسْمَائِهِمْ فَفَعَلُوا فَلَمْ تُعْبَدْ حَتَّى إِذَا هَلَكَ أُولَئِكَ وَتَنَسَّخَ الْعِلْمُ عُبِدَتْ. [فتح: ٨/ ٦٦٧]\nهي مكية، وتسمى سورة نوح - ﵇ -، ونزلت بعد النحل وقبل سورة إبراهيم، كما قاله السخاوي (^١).\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.","vol":"23","page":454},{"text":"(ص) (﴿أَطْوَارًا﴾ طَوْرًا كَذَا وَطَوْرًا كَذَا) أي نطفة ثم علقة، ثم مضغة إلى تمام الخلق، كما حكاه عبد بن حميد، عن خالد بن عبد الله. وقال مجاهد: طورًا من تراب ثم من نطفة إلى آخر الخلق (^١).\n(ص) ثم قال: (عَدَا طَوْرَهُ) أي: قدره.\n(ص) (وَالْكُبَّارُ أَشَدُّ مِنَ الكَبِير، وَكُبَار أَيْضًا بِالتَّخْفِيفِ) قلت: يقال: كبير وكبار مثل طويل وطوال وطوَّال. ومعنى كُبَّارًا: عظيمًا.\nقال البخاري: (وَكَذَلِكَ جُمَّالٌ -يعني: بالتشديد- وَجَمِيلٌ؛ لأَنَّهَا أَشَدُّ مُبَالَغَةً، وَالْعَرَبُ تَقُولُ: رَجُلٌ حُسَانٌ وَجُمَالٌ مُخَفَّفٌ) قلت: وتقول أيضا العرب: عجيب وعجاب وكمال، وقرأ القارئ، ووصى الموصي. وقرأ ابن محيصن وعيسى (كبارًا) بالتخفيف (^٢).\n(ص) (﴿دَيَّارًا﴾ مِنْ دَوْرٍ، وَلَكِنَّهُ فَيْعَالٌ مِنَ الدَّوْرَانِ (^٣)، كَمَا قَرَأَ عُمَرُ: (الْحَيُّ القَيَّامُ). وَهْيَ مِنْ قُمْتُ) (^٤) قلت: وأصله: قيوام وديران.\nثم قال البخاري: (وَقَالَ غَيْرُهُ: ﴿دَيَّارًا﴾ أَحَدًا) يدور في الأرض فيذهب ويجيء، ولم يتقدم عزو ما قبله حتى يقول: (وقال غيره) فابحث عنه (^٥). وقال القتبي: أصله من الدار. أي: نازل دار (^٦).\n_________\n(^١) ذكر السيوطي في \"الدر\" ٦/ ٤٢٥ قول مجاهد وعزاه لعبد بن حميد.\n(^٢) قرأها عيسى بضم الكاف وابن محيصن بكسرها، وانظر \"الشواذ\" لابن خالويه ص ١٦٢.\n(^٣) ورد في هامش الأصل: كذا في هامش أصله، ضبطه الدمياطي بالفتح.\n(^٤) أبو عبيد في \"الفضائل\" ص ٢٩٦ ورواها ابن أبي داود في المصاحف ص ٥١. ٥٢.\n(^٥) قال ابن حجر في \"الفتح\" ٨/ ٦٦٦: يحتمل أن يكون في الأصل منسوبًا لقائل فحذف اختصارًا من بعض النقلة، وقد عرفت أنه الفراء. اص وانظر \"معاني القرآن\" للفراء ٣/ ١٩٠.\n(^٦) انظر: \"القرطين\" ٢/ ١٨٢.","vol":"23","page":455},{"text":"(ص) (﴿تَبَارًا﴾ هَلَاكًا) أي: ودمارًا.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿مِدْرَارًا﴾: يَتْبَعُ بعضه بَعْضًا) أخرجه ابن أبي حاتم من حديث معاوية عنه.\n(ص): (﴿وَقَارًا﴾: عَظَمَةً) أخرجه سفيان في \"تفسيره\" عن أبي روق، عن الضحاك بن مزاحم، عن ابن عباس بلفظ: لا تخافون لله عظمة؟! وأخرجه عبد بن حميد من رواية أبي الربيع عنه: ما لكم لا تعلمون منه عظمة، وقال مجاهد: لا تبالون لله عظمة. وفي رواية: لا ترون. وعن الحسن: لا تعرفون لله حقًّا، ولا تشكرون له نعمة. وعن قتادة: لا ترجون لله عاقبة. وعن ابن جبير: لا ترجون لله ثوابًا ولا تخافون عقابًا (^١).\nثم ساق البخاري عن إِبْرَاهِيمَ بْنِ مُوسَى، أنا هِشَامٌ، عَنِ ابن جُرَيْجٍ وَقَالَ: عَطَاءٌ عَنِ ابن عَبَّاسٍ: صَارَتِ الأَوْثَانُ التِي كَانَتْ فِي قَوْمِ نُوحٍ فِي العَرَبِ بَعْدُ، أَمَّا وُدٌّ فكَانَتْ لِكَلْبٍ بِدَوْمَةِ الجَنْدَلِ، وَأَمَّا سُوَاعٌ كَانَتْ لِهُذَيْلٍ، وَأَمَّا يَغُوثُ فَكانَتْ لِمُرَادٍ ثُمَّ لِبَنِي غُطَيْفٍ بِالْجُرُفِ عِنْدَ سَبَا، وَأَمَّا يَعُوقُ فَكَانَتْ لِهَمْدَانَ، وَأَمَّا نَسْرٌ فَكَانَتْ لِحِمْيَرَ، لآلِ ذِي الكَلَاعِ. ونسر أَسْمَاءُ رِجَالٍ صَالِحِينَ مِنْ قَوْمِ نُوحٍ، فَلَمَّا هَلَكُوا أَوْحَى الشَّيْطَانُ إلى قَوْمِهِمْ أَنِ انْصِبُوا إلى مَجَالِسِهِمُ التِي كَانُوا يَجْلِسُونَ أَنْصَابًا، وَسَمُّوهَا بِأَسْمَائِهِمْ فَفَعَلُوا فَلَمْ تُعْبَدْ حَتَّى إِذَا هَلَكَ أُولَئِكَ ونسخ العِلْمُ عُبِدَتْ.\n_________\n(^١) انظر هذِه الآثار في \"تفسير عبد الرزاق\" ٢/ ٥٥، \"تفسير الطبري\" ١٢/ ٢٤٩ - ٢٥٠، \"الدر المنثور\" ٦/ ٤٢٤ - ٤٢٥.","vol":"23","page":456},{"text":"الكلام عليه من وجوه:\nأحدها:\nعطاء هذا اختلف فيه هل هو ابن أبي رباح أو الخراساني؟ فذكره أبو مسعود من رواية عطاء بن أبي رباح عنه ثم قال: إن حجاج بن محمد وعبد الرزاق روياه عن ابن جريح فقالا: عن عطاء الخراساني. وقال خلف: هو الخراساني. ثم قال: قال أبو مسعود: ظن البخاري أنه ابن أبي رباح، وابن جريج لم يسمع التفسير من الخراساني، إنما أخذ الكتاب من أبيه ونظر فيه.\nوقال الإسماعيلي: يشبه أن يكون هذا عن عطاء الخراساني على ما أخبرني به ابن فرج، عن علي بن المديني فيما ذكر في \"تفسير ابن جريج\" كلامًا معناه: كان يقول عن عطاء الخراساني، عن ابن عباس، فطال على الوراق أن يكتب الجواب -أي في كل حديث- فتركه، فرواه من روى على أنه عطاء بن أبي رباح.\nقال الجياني: قال أبو مسعود: ثبت هذا الحديث في \"تفسير ابن جريج\" عن عطاء الخراساني، وإنما أخذ ابن جريج الكتاب من أبيه ونظر فيه. قال: وهذا تنبيه بديع من أبي مسعود، ورويناه عن صالح بن أحمد، عن علي بن عبد الله، سمعت هشام بن يوسف قال: قال لي ابن جريج: سألت عطاء عن التفسير من البقرة وآل عمران ثم قال: أعفني من هذا. قال هشام: وكان بعد إذا قال: عطاء عن ابن عباس قال: الخراساني. قال هشام: فكتبنا ما كتبنا ثم مللنا يعني: كتبنا ما كتبنا أنه الخراساني - قال ابن المديني: إنما كتبت أنا هذِه القصة؛ لأن محمد بن ثوركان يجعلها عن عطاء، عن","vol":"23","page":457},{"text":"ابن عباس، فظن الذي حملوا هنا عنه أنه عطاء بن أبي رباح. وعن صالح بن أحمد، عن ابن المديني قال: سألت يحيى بن سعيد عن أحاديث ابن جريج عن عطاء الخراساني فقال: ضعيفة. فقيل ليحيى: إنه يقول: أنا. فقال: لا شيء، كله ضعيف، إنما هو كتاب دفعه إليه (^١).\nالثاني:\nروينا عن عروة بن الزبير وغيره أن آدم اشتكى وعنده بنوه ود وسواع ويغوث ويعوق ونسر، وكان ود أكبرهم. وأبرهم به. وقال محمد بن كعب: كانوا عبادًا فمات منهم رجل فحزنوا عليه، فقال الشيطان: أنا أصور لكم مثله إذا نظرتم إليه ذكرتموه. قالوا: افعل. فصوره في المسجد من صفر ورصاص. ثم مات أخوه فصوره، حتى ماتوا كلهم وتنقضت الأشياء إلى أن تركوا عبادة الله بعد حين، فقال الشيطان للناس: ما لكم لا تعبدون إلهكم وإله آبائكم، ألا ترونها في مصلاكم؟ فعبدوها من دون الله حتى بعث الله نوحًا.\nوقال محمد بن قيس، ومحمد بن كعب أيضًا: إنما كانوا قومًا صالحين بين آدم ونوح، وكان لهم أتباع، فلما ماتوا زين لهم الشيطان أن يصوروا صورهم ليذكرونهم بها، فلما ماتوا وجاء آخرون قالوا: ليت شعرنا هذِه الصور ما هي؟ فقال إبليس لهم: هي آلهتكم وكانوا يعبدونها، فعبدوها (^٢).\nوعند السهيلي: يغوث هو ابن شيث (^٣) وابتداء عبادتهم من زمن\n_________\n(^١) \"تقييد المهمل\" ٢/ ٧٠١ - ٧٠٢ وانظر \"تحفة الأشراف\" ٥/ ٩٠.\n(^٢) انظر: \"تفسير الطبري\" ١٢/ ٢٥٣ - ٢٥٤، و\"الدر المنثور\" ٦/ ٤٢٧.\n(^٣) جاء في \"الروض الأنف\" ١/ ١٠٣ سواعًا كان ابن شيث وأن يغوث كان ابن سواع.","vol":"23","page":458},{"text":"مهلاييل بن قينن (^١).\nالثالث:\nود بفتح الواو، وقد سلف أنه لكلب بدومة الجندل. وقال صاحب \"العين\" هو بالفتح صنم كان لقوم نوح، وبضم الواو صنم لقريش، وبه سمي عمرو بن وُد (^٢) وقراءة نافع بالضم والباقون بالفتح (^٣). وزعم الواقدي أنه على صورة رجل.\nقال الماوردي: وهو أول صنم معبود، وسمي ود لودهم له، وكان بعد قوم نوح لكلب بن وبرة بن تغلب بن حلوان بن عمران بن (أنماكي) (^٤) ابن قضاعة، وكان بدومة الجندل (^٥).\nوأما سواع فكان على صورة امرأة، وكان لهزيل بن مدركة بن إلياس بن مضر برهاط موضع بقرب مكة بساحل البحر.\nويغوث قد ذكره في الأصل، وأنه بالجوف عند سبأ من أرض اليمن، كذا هو كانت بالألف واللام.\nوذكر أبو عبيد البكري أنه معرفة ولا تدخله الألف واللام (^٦).\nورواه الحميدي بالراء كما حكاه ياقوت، قال: ورواه النسفي باللام في آخر الحول (^٧). قال أبو عثمان النهدي: رأيته وكان من رصاص على\n_________\n(^١) \"الروض الأنف\" ١/ ١٠٣.\n(^٢) \"العين\" ٨/ ١٠٠.\n(^٣) انظر: \"الحجة للقراء السبعة\" ٦/ ٣٢٧.\n(^٤) كذا في الأصل، وفي \"جمهرة الأنساب\" لابن حزم ص ٤٥٢، و\"اللباب\" لابن الأثير ٣/ ١٠٥: (الحاف).\n(^٥) \"تفسير الماوردي\" ٦/ ١٠٤.\n(^٦) \"معجم ما استعجم\" ٢/ ٤٠٤.\n(^٧) \"معجم البلدان\" ٢/ ١٨٨.","vol":"23","page":459},{"text":"صورة أسد وكانوا يحملونه على جمل أجرد ويسيرون معه، لا يهيجونه حتى يكون هو الذي يبرك، فإذا برك نزلوا وقالوا: قد رضي لكم ربكم هذا الموضع، فيضربون عليه بناء وينزلون حوله (^١).\nويعوق كانت لهمْدان كما ذكره في الأصل ببلخع وهوبإسكان الميم وبالدال المهملة، وهي قبيلة. وقيل: لكهلان أولًا ثم توارثه بنوه حتى صار في همدان. قال الواقدي: وكان على صورة فرس.\nونسر كان لآل بني ذي الكلاع من حمير، وكان على صورة نسر ويخدشه ما سلف أنهم كانوا على صورة آدميين. وفي \"المختار\" قال أبو عبيدة عن أبي الخطاب الأخفش: كانوا مجوسًا فغرقهم الله بالطوفان فبثها إبليس في الناس. وفي \"المصاحف\" لابن أبي داود من قراءة ابن مسعود (يَغُوثًا ويعُوقًا) بجرّبهما (^٢).\nوقوله: (وأما نسر فكانت لحمير لآل بنى ذي الكلاع، ونسر أسماء رجال صالحين) كذا هو في البخاري، وكأن قوله: (ونسر) تحريف، وصوابه: وهي أسماء رجال صالحين. وعلى تقدير صحتها فهو نوع تكرير ينقض، فإنه كان يلزم إعادة باقي الأسماء قبلها وهي: ود وسواع، ويغوث، ويعوق.\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٣٥/ ٤٧١ - ٤٧٢.\n(^٢) \"المصاحف\" ص ٨٢ وهي هكذا في \"المصاحف\"، وقد علم فوقها في الأصل: كذا، وربما كان الصواب بصرفهما؛ لأن ظاهر النص يؤيده.","vol":"23","page":460},{"text":"<span data-type='title' id=toc-2950>(٧٢) سورة ﴿قُلْ أُوحِيَ إِلَيَّ﴾</span>\nقَالَ ابن عَبَّاسٍ ﴿لِبَدًا﴾ [الجن: ١٩]: أَعْوَانًا.\n\n<span data-type='title' id=toc-2951>١ - باب</span>\n٤٩٢١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: انْطَلَقَ رَسُولُ اللهِ - ﷺ - فِي طَائِفَةٍ مِنْ أَصْحَابِهِ عَامِدِينَ إِلَى سُوقِ عُكَاظٍ، وَقَدْ حِيلَ بَيْنَ الشَّيَاطِينِ وَبَيْنَ خَبَرِ السَّمَاءِ، وَأُرْسِلَتْ عَلَيْهِمُ الشُّهُبُ فَرَجَعَتِ الشَّيَاطِينُ، فَقَالُوا: مَا لَكُمْ؟ فَقَالُوا: حِيلَ بَيْنَنَا وَبَيْنَ خَبَرِ السَّمَاءِ وَأُرْسِلَتْ عَلَيْنَا الشُّهُبُ. قَالَ: مَا حَالَ بَيْنَكُمْ وَبَيْنَ خَبَرِ السَّمَاءِ إِلاَّ مَا حَدَثَ، فَاضْرِبُوا مَشَارِقَ الأَرْضِ وَمَغَارِبَهَا فَانْظُرُوا مَا هَذَا الأَمْرُ الَّذِي حَدَثَ. فَانْطَلَقُوا فَضَرَبُوا مَشَارِقَ الأَرْضِ وَمَغَارِبَهَا يَنْظُرُونَ مَا هَذَا الأَمْرُ الَّذِي حَالَ بَيْنَهُمْ وَبَيْنَ خَبَرِ السَّمَاءِ. قَالَ فَانْطَلَقَ الَّذِينَ تَوَجَّهُوا نَحْوَ تِهَامَةَ إِلَى رَسُولِ اللهِ - ﷺ - بِنَخْلَةَ، وَهْوَ عَامِدٌ إِلَى سُوقِ عُكَاظٍ، وَهْوَ يُصَلِّي بِأَصْحَابِهِ صَلَاةَ الْفَجْرِ، فَلَمَّا سَمِعُوا الْقُرْآنَ تَسَمَّعُوا لَهُ فَقَالُوا: هَذَا الَّذِي حَالَ بَيْنَكُمْ وَبَيْنَ خَبَرِ السَّمَاءِ. فَهُنَالِكَ رَجَعُوا إِلَى قَوْمِهِمْ فَقَالُوا: يَا قَوْمَنَا [الجن:١ - ٢]. وَأَنْزَلَ اللهُ -﷿- عَلَى نَبِيِّهِ - ﷺ -: ﴿قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ﴾ [الجن:١] وَإِنَّمَا أُوحِيَ إِلَيْهِ قَوْلُ الْجِنِّ. [انظر: ٧٧٣ - مسلم: ٤٤٩ - فتح: ٨/ ٦٦٩]\nوتسمى سورة الجن.\n(ص) (قَالَ ابن عَبَّاسٍ ﴿لِبَدًا﴾: أَعْوَانًا) أخرجه ابن أبي حاتم، عن أبيه، عن أبي صالح، عن معاوية، عن علي عنه (^١). وقيل: مجتمعون. وقيل: هو جمع لبدة، وعاصم يقرؤها بكسر اللام، والتي في سورة البلد\n_________\n(^١) ذكره السيوطي في \"الدر\" ٦/ ٤٣٧ وعزاه لابن أبي حاتم.","vol":"23","page":461},{"text":"بضمها، وفسرهما أبو بكر فقال: لُبدًا: كثيرًا، ولِبدًا: بعضها على بعض (^١)، وقرئ بضم اللام والباء، وهو جمع لبود، وقرئ: (لُبَّدًا) بضم اللام وتشديد الباء، جمع لابد، كراكع وركع. (فهذا) (^٢) أربع قراءات (^٣).\nثم ساق حديث أبي عَوَانَةَ -واسمه أبو صالح- عَنْ أَبِي بِشْرٍ -واسمه جعفر- عَنِ ابن عَبَّاسٍ ﵄ قَالَ: (انْطَلَقَ رَسُولُ اللهِ - ﷺ - فِي طَائِفَةٍ مِنْ أَصْحَابِهِ عَامِدِينَ إلى سُوقِ عُكَاظٍ، وَقَدْ حِيلَ بَيْنَ الشَّيَاطِينِ وَبَيْنَ خَبَرِ السَّمَاءِ. .) الحديث وقد سلف في الصلاة، في باب: الجهر بقراءة الفجر. وعكاظ موضع بقرب مكة كانوا في الجاهلية يقيمون به أيامًا.\n_________\n(^١) ذكره السيوطي في \"الدر\" ٦/ ٤٣٧ - ٤٣٨ وعزاه لعبد بن حميد.\n(^٢) فوقها في الأصل: كذا.\n(^٣) انظر: \"الحجة\" للفارسي ٦/ ٣٣٣ - ٣٣٤، \"زاد المسير\" لابن الجوزي ٨/ ٣٨٣.","vol":"23","page":462},{"text":"<span data-type='title' id=toc-2952>(٧٣) سورة المُزَّمِّلِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿وَتَبَتَّلْ﴾ أَخْلِصْ. وَقَالَ الحَسَنُ ﴿أَنْكَالًا﴾ قُيُودًا. ﴿مُنْفَطِرٌ بِهِ﴾ مُثْقَلَةٌ بِهِ. وَقَالَ ابن عَبَّاسٍ: ﴿كَثِيبًا مَهِيلًا﴾، الرَّمْلُ السَّائِلُ. ﴿وَبِيلًا﴾ شَدِيدًا.\nوهي مكية، قال مقاتل: وفيها من المدني: ﴿وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللهِ﴾ (^١) والمزمل والمدثر والمتلفف والمشتمل بمعنى.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿وَتَبَتَّلْ﴾: أَخْلِصْ) أخرجه عبد بن حميد، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه بلفظ: أخلص له المسألة والدعاء، وفي رواية: أخلص له إخلاصًا، وقال قتادة: أخلص له الدعوة والعبادة. ورواه ابن أبي حاتم عن ابن عباس وجماعات (^٢).\n(ص) (وَقَالَ الحَسَنُ ﴿أَنْكَالًا﴾ قُيُودًا) أخرجه عبد بن حميد، عن يحيى بن عبد الحميد، عن حفص، عن عمرو، عنه، وذكره عن مجاهد وجماعات أيضًا (^٣). واحدها نكل بكسر النون وسكون الكاف وفتحهما.\n(ص) (﴿مُنْفَطِرٌ بِهِ﴾: مُثْقَلَةٌ بِهِ) أخرجه عبد بن حميد بالسند السالف (^٤).\n_________\n(^١) انظر: \"زاد المسير\" ٨/ ٣٨٧.\n(^٢) انظر هذِه الآثار في \"تفسير عبد الرزاق\" ٢/ ٢٦١، \"تفسير الطبري\" ١٢/ ٢٨٦ - ٢٨٧، \"الدر المنثور\" ٦/ ٤٤٥.\n(^٣) انظر: \"تفسير الطبري\" ١٢/ ٢٢٨ - ٢٢٩، \"الدر المنثور\" ٦/ ٤٤٦.\n(^٤) عزاه السيوطي في \"الدر\" ٦/ ٤٤٧ لعبد بن حميد.","vol":"23","page":463},{"text":"(ص) (﴿كَثِيبًا مَهِيلًا﴾: الرَّمْلُ السَّائِلُ. ﴿وَبِيلًا﴾: شَدِيدًا) أخرجه ابن أبي حاتم، عن أبيه، عن أبي صالح، حدثني معاوية، عن عليٍّ، عنه (^١).\n_________\n(^١) عزاه السيوطي في \"الدر\" ٦/ ٤٤٦ لابن أبي حاتم.","vol":"23","page":464},{"text":"<span data-type='title' id=toc-2953>(٧٤) سورة المُدَّثِّرِ</span>\n<span data-type='title' id=toc-2954>١ - باب</span>\nقَالَ ابن عَبَّاسٍ: ﴿عَسِيرٌ﴾ شَدِيد. ﴿قَسْوَرَةٍ﴾: رِكْزُ النَّاسِ وَأَصْوَاتُهُمْ. وَقَالَ أَبُو هُرَيْرَةَ: الأَسَدُ وَكُلُّ شَدِيدٍ قَسْوَرَةٌ، ﴿مُسْتَنْفِرَةٌ﴾ نَافِرَةٌ مَذْعُورَةٌ.\n\n٤٩٢٢ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ عَلِيِّ بْنِ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ: سَأَلْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ عَنْ أَوَّلِ مَا نَزَلَ مِنَ الْقُرْآنِ، قَالَ: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ [المدثر: ١] قُلْتُ: يَقُولُونَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ [العلق: ١] فَقَالَ أَبُو سَلَمَةَ: سَأَلْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ عَنْ ذَلِكَ وَقُلْتُ لَهُ مِثْلَ الَّذِي قُلْتَ، فَقَالَ جَابِر: لَا أُحَدِّثُكَ إِلاَّ مَا حَدَّثَنَا رَسُولُ اللهِ - ﷺقَالَ: «جَاوَرْتُ بِحِرَاءٍ، فَلَمَّا قَضَيْتُ جِوَارِي هَبَطْتُ، فَنُودِيتُ، فَنَظَرْتُ عَنْ يَمِينِي فَلَمْ أَرَ شَيْئًا، وَنَظَرْتُ عَنْ شِمَالِي فَلَمْ أَرَ شَيْئًا، وَنَظَرْتُ أَمَامِي فَلَمْ أَرَ شَيْئًا، وَنَظَرْتُ خَلْفِي فَلَمْ أَرَ شَيْئًا، فَرَفَعْتُ رَأْسِي فَرَأَيْتُ شَيْئًا، فَأَتَيْتُ خَدِيجَةَ فَقُلْتُ دَثِّرُونِي وَصُبُّوا عَلَيَّ مَاءً بَارِدًا -قَالَ:- فَدَثَّرُونِي وَصَبُّوا عَلَيَّ مَاءً بَارِدًا قَالَ فَنَزَلَتْ ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣)﴾ [المدثر: ١ - ٣]. [انظر: ٤ - مسلم: ١٦١ - فتح: ٨/ ٦٧٦]\nهي مكية، والجمهور على أنه المدثر بثيابه، وقال عكرمة: بالنبوة وأعبائها حكاه الماوردي (^١). وقال عطاء بن أبي مسلم نزلت: ﴿يَا أَيُّهَا الْمُزَّمِّلُ﴾ قبل: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ (^٢).\n_________\n(^١) \"النكت والعيون\" ٦/ ١٣٥.\n(^٢) ذكره عنه السخاوي في \"جمال القراء وكمال الإقراء\" ص ٧.","vol":"23","page":465},{"text":"(ص) (وقال ابن عباس ﴿عَسِيرٌ﴾: شديد) أخرجه ابن أبي حاتم عن أبيه كما سلف أيضًا.\n(ص) (﴿قَسْوَرَةٍ﴾: رِكْزُ النَّاسِ وَأَصْوَاتُهُمْ. وَكُلُّ شَدِيدٍ قَسْوَرَةٌ وقسور) أخرجه أيضًا من حديث عطاء، عن ابن عباس (^١)، يريد: فرت من (ضبى) (^٢) الناس وأصواتهم، وروى عبد بن حميد عن أبي حمزة قال: قلت لابن عباس: أرأيت قوله: ﴿فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾ أهو الأسد؟ قال: ما هي بلغة أحد من العرب -أو قال الناس- إنما هي عصب الرجال. وفي رواية: الرماة.\n(ص) (وَقَالَ أَبُو هُرَيْرَةَ: قسورة: الأَسَدُ) - أخرجه عبد بن حميد من حديث زيد بن أسلم، عن ابن سيلان، عنه (^٣) وقال سعيد بن جبير: هم القناص (^٤). ووزن قسورة: فعولة من القسر وهو القهر والغلبة.\nثم قال البخاري: حَدَّثنَا يَحْيَى، ثنَا وَكِيعٌ، عَنْ عَلِيِّ بْنِ المُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ: سَأَلْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ عَنْ أَوَّلِ مَا نَزَلَ مِنَ القُرْآنِ، قَالَ: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢)﴾ [المدثر: ١] \" .. الحديث.\nيحيى هذا وقع في بعض النسخ أنه ابن موسى الحداني، وقد أسلفنا في أول الإيمان من هذا الشرح أن الجمهور على أن أول ما نزل من القرآن ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾، ثم المدثر من جملة ما أنزل أولًا أيضًا.\n_________\n(^١) رواه الطبري في \"التفسير\" ١٢/ ٣٢٢ (٣٥٥١٠).\n(^٢) كذا في الأصل، وفوقها (كذا). ومقابلها في الهامش: لعله (حس).\n(^٣) \"الدر المنثور\" ٦/ ٤٦١.\n(^٤) رواه الطبري في \"التفسير\" ١٢/ ٣٢١ (٣٥٥٠٥).","vol":"23","page":466},{"text":"<span data-type='title' id=toc-2955>٢ - (باب) (^١) قَوْلُهُ: ﴿قُمْ فَأَنْذِرْ (٢)﴾ [المدثر: ٢]\n٤٩٢٣ </span>- حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ وَغَيْرُهُ قَالَا: حَدَّثَنَا حَرْبُ بْنُ شَدَّادٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ ﵄، عَنِ النَّبِيِّ - ﷺقَالَ: «جَاوَرْتُ بِحِرَاءٍ». مِثْلَ حَدِيثِ عُثْمَانَ بْنِ عُمَرَ، عَنْ عَلِيِّ بْنِ الْمُبَارَكِ. [انظر: ٤ - مسلم: ١٦١ - فتح: ٨/ ٦٧٧]\nحَدَّثَنِا مُحَمَّدُ بْنُ بَشَّارٍ، ثنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ وَغَيْرُهُ قَالَا: ثنَا حَرْبُ بْنُ شَدَّادٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ - ﵁ -، عَنِ النَّبِى - ﷺقَالَ: \"جَاوَرْتُ بِحِرَاءٍ\". مِثْلَ حَدِيثِ عُثْمَانَ بْنِ عُمَرَ، عَنْ عَلِيِّ بْنِ المُبَارَكِ.\nلعل المراد بقوله: (وغيره) ما صرح به أبو نعيم الأصبهاني؛ حيث قال: حدثنا أبو إسحاق بن حمزة، ثنا أبو عوانة، ثنا محمد بن بشار، ثنا عبد الرحمن بن مهدي وأبو داود قالا: ثنا حرب فذكره. وقوله: (مثل حديث عثمان إلى آخره) يريد ما أخرجه مسلم عن ابن مثنى، عن عثمان، عن علي بن المبارك (^٢).\n_________\n(^١) في الأصل: (ص).\n(^٢) مسلم (١٦١/ ٢٥٨) كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ -.","vol":"23","page":467},{"text":"<span data-type='title' id=toc-2956>٣ - [باب] قَوْلِهِ: ﴿وَرَبَّكَ فَكَبِّرْ (٣)﴾ [المدثر: ٣]</span>\n٤٩٢٤ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا حَرْبٌ، حَدَّثَنَا يَحْيَى قَالَ سَأَلْتُ أَبَا سَلَمَة: أَيُّ الْقُرْآنِ أُنْزِلَ أَوَّلُ؟ فَقَالَ: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ [المدثر: ١] فَقُلْتُ: أُنْبِئْتُ أَنَّهُ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ [العلق: ١] فَقَالَ أَبُو سَلَمَةَ: سَأَلْتُ جَابِرَ بْنَ عَبْدِ اللهِ: أَيُّ الْقُرْآنِ أُنْزِلَ أَوَّلُ؟ فَقَالَ: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ [المدثر: ١] فَقُلْتُ أُنْبِئْتُ أَنَّهُ ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ [العلق: ١] فَقَالَ: لَا أُخْبِرُكَ إِلاَّ بِمَا قَالَ رَسُولُ اللهِ - ﷺ -، قَالَ رَسُولُ اللهِ - ﷺ -: «جَاوَرْتُ فِي حِرَاءٍ فَلَمَّا قَضَيْتُ جِوَارِي، هَبَطْتُ فَاسْتَبْطَنْتُ الْوَادِيَ فَنُودِيتُ، فَنَظَرْتُ أَمَامِي وَخَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي، فَإِذَا هُوَ جَالِسٌ عَلَى عَرْشٍ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَأَتَيْتُ خَدِيجَةَ فَقُلْتُ: دَثِّرُونِي وَصُبُّوا عَلَيَّ مَاءً بَارِدًا، وَأُنْزِلَ عَلَيَّ: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣)﴾ [المدثر: ١ - ٣]». [انظر: ٤ - مسلم: ١٦١ - فتح: ٨/ ٦٧٧]\nساق فيه أيضًا حديث أبي سلمة عن جابر، وفي آخره: وأنزل: ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣)﴾.","vol":"23","page":468},{"text":"<span data-type='title' id=toc-2957>٤ - [باب] قَوْلِهِ: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤]\n٤٩٢٥ </span>- حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ. وَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ فَأَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - وَهْوَ يُحَدِّثُ عَنْ فَتْرَةِ الْوَحْي فَقَالَ فِي حَدِيثِهِ: «فَبَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ رَأْسِي فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَجَئِثْتُ مِنْهُ رُعْبًا فَرَجَعْتُ فَقُلْتُ: زَمِّلُونِي زَمِّلُونِي. فَدَثَّرُونِي فَأَنْزَلَ اللهُ تَعَالَى ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ إِلَى ﴿وَالرِّجْزَ فَاهْجُرْ (٥)﴾ [المدثر: ١ - ٥]-قَبْلَ أَنْ تُفْرَضَ الصَّلَاةُ- وَهْيَ الأَوْثَانُ». [انظر: ٤ - مسلم: ١٦١ - فتح: ٨/ ٦٧٨]\nساقه أيضا وفيه: (\"فَجَئِثْتُ مِنْهُ\") (^١) أي: فزعت، يقال: جُئث الرجل، وجَئث: فزع، ووقع عند أبي الحسن: \"فجثيت\" من جثا يجثو، قال ابن التين: ولا يستقيم؛ وذلك لأنه غير متعد، واللغتان\n_________\n(^١) في هامش الأصل: أعلم أن هذِه اللفظة وقعت في \"صحيح مسلم\" من رواية ثلاثة أشخاص: يونس ومعمر وعقيل، وهنا وقعث أولًا من رواية معمر وثانيًا من رواية عقيل الثلاثة عن الزهري فقال النووي في رواية يونس عنه [\"شرح مسلم\" ٢/ ٢٠٦ - ٢٠٧]: بجيم مضمومة، ثم همزة مكسورة، ثم ثاء مثلثة ثم تاء الضمير.\nوقال في رواية عقيل: ومعمر التي وقعت هنا أولًا وثانيًا: بعد الجيم ثاءان مثلثتان، هذا هو الصواب في رواية الثلاثة، ثم ذكر كلامًا للقاضي وتعقبه، ثم ذكر كلام \"المطالع\" فقال: وذكر أيضًا صاحب \"المطالع\" روايات أخرى باطلة مصحفة تركت حكايتها لظهور بطلانها. انتهى فعلى ما قاله يجوز أن يكون لفظه هنا، في الرواية الأولى بثائين مثلثتين كما وقعت هنا من رواية معمر وعقيل فاعلمه، وما عداه فليس بصواب.","vol":"23","page":469},{"text":"الصحيحتان جثثت بثاءين أو جئثت بهمزة قبل الثاء، وكذا ذكره المتكلمون في هذا الحديث: أبو عبيدة وغيره، وقالوا: يقال: جَثَثتُ الرجل فهو مجثوث، أي: مرعوب. والطهارة على بابها. وقيل: قَصِّر، وقيل: الثياب: النفس والمراد الأمة.","vol":"23","page":470},{"text":"<span data-type='title' id=toc-2958>٥ - باب قَوْلِهِ: ﴿وَالرُّجْزَ فَاهْجُرْ (٥)﴾ [المدثر: ٥]</span>\nيُقَالُ: الرِّجْزُ والرِّجْسُ: العَذَابُ.\n\n٤٩٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، قَالَ ابْنُ شِهَابٍ: سَمِعْتُ أَبَا سَلَمَةَ، قَالَ: أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللهِ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يُحَدِّثُ عَنْ فَتْرَةِ الْوَحْىِ: «فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءٍ قَاعِدٌ عَلَى كُرْسِىٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَجَئِثْتُ مِنْهُ حَتَّى هَوَيْتُ إِلَى الأَرْضِ، فَجِئْتُ أَهْلِي فَقُلْتُ: زَمِّلُونِي. زَمِّلُونِي. فَزَمَّلُونِي فَأَنْزَلَ اللهُ تَعَالَى ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١)﴾ [المدثر: ٥:١] إِلَى قَوْلِهِ: ﴿فَاهْجُرْ﴾» -قَالَ أَبُو سَلَمَةَ: وَالرِّجْزَ: الأَوْثَانَ- «ثُمَّ حَمِيَ الْوَحْيُ وَتَتَابَعَ». [انظر: ٤ - مسلم: ١٦١ - فتح: ٨/ ٦٧٩]\nيقال: الرجز والرجس: العذاب. ساقه أيضًا وفي آخره: قَالَ أَبُو سَلَمَةَ: وَالرِّجْزَ: الأَوْثَانَ، وكذا ذكره في باب: بدء الخلق، وقال في الذي قبله: (قبل أن تفترض الصلاة وهي الأوثان) أي: لأنها سبب العذاب، فإن الرجز: العذاب، وقيل: الذنب. وقيل: الظلم، والراء تضم أيضا لغتان بمعنى، قاله الفراء (^١)، وقال بعض البصريين: بالكسر: العذاب، ولا يضم، وهذا لا يبعد من قول أبي سلمة؛ لأن عبادة الأوثان مؤدية إلى العذاب.\n_________\n(^١) \"معاني القرآن\" ٣/ ٢٠٠ - ٢٠١.","vol":"23","page":471},{"text":"<span data-type='title' id=toc-2959>(٧٥) سُورَةُ القِيَامةِ</span>\nهي مكية.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿سُدى﴾: هَمَلًا) أخرجه ابن جرير عن علي، ثنا أبو صالح، حدثني معاوية عن علي، عنه، وقال مجاهد: لا يؤمر ولا ينهى (^١).\n(ص) (﴿لِيَفْجُرَ أَمَامَهُ﴾ سوْفَ أَتُوبُ، سوْفَ أَعْمَلُ) أي حتى يأتيه الموت على شر أحواله وأسوأ أعماله، قاله سعيد بن جبير. وعن ابن عباس: يكذِّب ما أمامه من البعث والحساب (^٢).\n(ص) (﴿لَا وَزَرَ﴾: لَا حِصْنَ) أي: ولا حرز ولا ملجأ.\n_________\n(^١) أخرجهما الطبري في \"تفسيره\" ١٢/ ٣٥١، ٣٥٢.\n(^٢) أخرجهما الطبري في \"تفسيره\" ١٢/ ٣٣٠.","vol":"23","page":472},{"text":"<span data-type='title' id=toc-2960>١ - [باب] قَوْلُهُ: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ [القيامة: ١٦]</span>\nوَقَالَ ابن عَبَّاس: ﴿سُدى﴾ [القيامة: ٣٦] هَمَلًا ﴿لِيَفْجُرَ أَمَامَهُ (٥)﴾ [القيامة: ٥]، سَوْفَ أَتُوبُ، سَوْفَ أَعْمَلُ ﴿لَا وَزَرَ﴾ [القيامة: ١١]: لَا حِصْنَ.\n\n٤٩٢٧ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُوسَى بْنُ أَبِي عَائِشَةَ -وَكَانَ ثِقَةً -، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄قَالَ كَانَ النَّبِيُّ - ﷺ - إِذَا نَزَلَ عَلَيْهِ الْوَحْيُ حَرَّكَ بِهِ لِسَانَهُ -وَوَصَفَ سُفْيَانُ- يُرِيدُ أَنْ يَحْفَظَهُ، فَأَنْزَلَ اللهُ: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ [القيامة: ١٦]. [انظر: ٥ - مسلم: ٤٤٨ - فتح: ٨/ ٦٨٠]\nذكر فيه حديث ابن عباس ﵄ السالف في أول الإيمان (^١)، ويأتي في فضل القرآن (^٢) والتوحيد (^٣).\n_________\n(^١) ليس في الإيمان وإنما هو في كتاب بدء الوحي برقم (٥).\n(^٢) سيأتي برقم (٥٠٤٤) كتاب فضائل القرآن، باب: الترتيل في القراءة.\n(^٣) سيأتي برقم (٧٥٢٤) كتاب التوحيد، باب قول الله تعالى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ وفعل النبي - ﷺ - حيث ينزل عليه الوحي.","vol":"23","page":473},{"text":"<span data-type='title' id=toc-2961>٢ - [باب] قوله: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ [القيامة: ١٧]</span>\n٤٩٢٨ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ أَنَّهُ سَأَلَ سَعِيدَ بْنَ جُبَيْرٍ عَنْ قَوْلِهِ تَعَالَى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ [القيامة: ١٦] قَالَ: وَقَالَ ابْنُ عَبَّاسٍ: كَانَ يُحَرِّكُ شَفَتَيْهِ إِذَا أُنْزِلَ عَلَيْهِ، فَقِيلَ لَهُ: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ [القيامة: ١٦]-يَخْشَى أَنْ يَنْفَلِتَ مِنْهُ- ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ [القيامة: ١٧] أَنْ نَجْمَعَهُ فِي صَدْرِكَ، ﴿وَقُرْآنَهُ﴾ [القيامة: ١٧]: أَنْ تَقْرَأَهُ ﴿فَإِذَا قَرَأْنَاهُ﴾ [القيامة: ١٨] يَقُولُ: أُنْزِلَ عَلَيْهِ [القيامة: ١٨ - ١٩]: أَنْ نُبَيِّنَهُ عَلَى لِسَانِكَ. [انظر: ٥ - مسلم: ٤٤٨ - فتح: ٨/ ٦٨١]\nساقه أيضًا.","vol":"23","page":474},{"text":"<span data-type='title' id=toc-2962>٣ - [باب] قَوْلِهِ: ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ [القيامة: ١٨]</span>\nحلاله وحرامه، ﴿جَمْعَهُ﴾: تأليفه\nقَالَ ابن عَبَّاسٍ: ﴿قَرَآنَهُ﴾ [القيامة: ١٨]: بَيَّنَّاهُ ﴿فَاتَّبعْ﴾ [القيامة: ١٨]: اعْمَلْ بِهِ.\n\n٤٩٢٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ [القيامة: ١٦] قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا نَزَلَ جِبْرِيلُ بِالْوَحْيِ، وَكَانَ مِمَّا يُحَرِّكُ بِهِ لِسَانَهُ وَشَفَتَيْهِ فَيَشْتَدُّ عَلَيْهِ وَكَانَ يُعْرَفُ مِنْهُ، فَأَنْزَلَ اللهُ الآيَةَ الَّتِي فِي ﴿لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (١)﴾ [القيامة: ١] ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ [القيامة: ١٦ - ١٧] قَالَ: عَلَيْنَا أَنْ نَجْمَعَهُ فِي صَدْرِكَ، ﴿وَقُرْآنَهُ﴾ [القيامة: ١٧] ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ [القيامة: ١٨] فَإِذَا أَنْزَلْنَاهُ فَاسْتَمِعْ ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ﴾ [القيامة: ١٩] عَلَيْنَا أَنْ نُبَيِّنَهُ بِلِسَانِكَ -قَالَ:- فَكَانَ إِذَا أَتَاهُ جِبْرِيلُ أَطْرَقَ، فَإِذَا ذَهَبَ قَرَأَهُ كَمَا وَعَدَهُ اللهُ. ﴿أَوْلَى لَكَ فَأَوْلَى (٣٤)] [القيامة: ٣٤] تَوَعُّدٌ. [انظر: ٥ -\nمسلم: ٤٤٨ - فتح: ٨/ ٦٨٢]\nثم ساق حديث ابن عباس المذكور أيضًا.\n(ص) (﴿أَوْلَى لَكَ﴾: تَوَعُّدٌ) أي: من الله على وعيد لأبي جهل، وهي كلمة موضوعة للتهديد والوعيد، أي: ويل لك يوم تموت، ثم في القبر، ثم في البعث، ثم في النار.","vol":"23","page":475},{"text":"<span data-type='title' id=toc-2963>(٧٦) سورة ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾</span>\nيُقَالُ مَعْنَاهُ أَتَى عَلَى الإِنْسَانِ، وَ﴿هَلْ﴾ تَكُونُ جَحْدًا وَتَكُونُ خَبَرًا، وهذا مِنَ الخَبَرِ، يَقُولُ كَانَ شَيْئًا فَلَمْ يَكُنْ مَذْكُورًا، وَذَلِكَ مِنْ حِينِ خَلَقَهُ مِنْ طِينٍ إلى أَنْ يُنْفَخَ فِيهِ الرُّوحُ، ﴿أَمْشَاجٍ﴾ الأَخْلَاطُ مَاءُ المَرْأَةِ، وَمَاءُ الرَّجُلِ الدَّمُ وَالْعَلَقَةُ. وَيُقَالُ إِذَا خُلِطَ مَشِيجٌ كَقَوْلِكَ: خَلِيطٌ. وَمَمْشُوجٌ مِثْلُ مَخْلُوطٍ، وَيُقَالُ ﴿سَلَاسِلَ وَأَغْلَالًا﴾ وَلَمْ يُجْرِ بَعْضُهُمْ ﴿مُسْتَطِيَرَا﴾ مُمْتَدًّا، البَلَاءُ وَالْقَمْطَرِيرُ الشَّدِيدُ، يُقَالَ: يَوْمٌ قَمْطَرِيرٌ وَيوْمٌ قُمَاطِرٌ، وَالْعَبُوسُ وَالقَمْطَرِيرُ وَالْقُمَاطِرُ وَالْعَصيبُ أَشَدُّ مَا يَكُونُ مِنَ الأَيَّامِ فِي البَلَاءِ. وَقَالَ مَعْمَرٌ ﴿أَسْرَهُمْ﴾ شدَّةُ الخَلْقِ، وَكُلُّ شَيْءٍ شدَدْتَهُ مِنْ قَتَبٍ فَهْوَ مَأسُورٌ.\nهو آدم أو الكل، وهي مكية كما جزم به الثعلبي، ونقل ابن النقيب عن الجمهور أنها مدنية، قلت: وقال قتادة وآخرون: مكية، وعن الكلبي: إلا آيات ﴿وَيُطْعِمُونَ الطَّعَامَ﴾ إلى ﴿قَمْطَرِيرًا﴾ وعن الحسن إلا: ﴿وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا﴾ وجاءت آثار أنها نزلت بالمدينة في شأن علي وفاطمة وابنيهما وهى مضطربة لا تثبت. وأنكر أن يكون لفاطمة (شعرًا) (^١)، وقال مقاتل: نزل: ﴿وَيُطْعِمُونَ الطَّعَامَ﴾ في أبي الدحداح الأنصاري، وهو نقض لقوله: إنها كلها مكية. قال السخاوي: ونزلت\n_________\n(^١) كذا في الأصل، والجادة: (شعر) بالرفع.","vol":"23","page":476},{"text":"بعد سورة الرحمن وقبل الطلاق (^١).\n(ص) (قال يحيى: مَعْنَاهُ أَتَى عَلَى الإِنْسَانِ، وَ﴿هَلْ﴾ تَكُونُ جَحْدًا وَيمُونُ خَبَرًا، وهذا مِنَ الخَبَرِ، يَقُول: كَانَ شَيْئًا فَلَمْ يَكُنْ مَذْكُورًا، وَذَلِكَ مِنْ حِينِ خَلَقَهُ مِنْ طِينٍ إلى أَنْ نفخ فِيهِ الرُّوح) (^٢).\nيحيى هذا هو أبو زكريا يحيى بن زياد بن عبد الله بن منصور الفراء، صاحب \"معاني القرآن\" وقوله أنها (تكون جحدًا) فيه تجوز، وإنما الاستفهام في الحقيقة استعلام للفائدة واستطلابها ضمن فعلها، وقال سيبويه والكسائي والفراء (^٣): (هل) بمعنى قد، وقال ابن كيسان: يجوز أن تكون على بابها أي: كما يقال: كفيت في أمرك.\nوقوله: (يقول: كان شيئًا ولم يكن مذكورًا) إلى آخره. هو رد على المعتزلة حيث قالوا: كان شيئًا ولم يكن مذكورًا. فعندهم يطلق الشيء على المعدوم.\n(ص) (﴿أَمْشَاجٍ﴾ أخلاط، مَاءُ المَرْأَةِ وَمَاءُ الرَّجُلِ الدَّمُ وَالْعَلَقَةُ. وَيُقَالُ إِذَا خُلِطَ مَشِيجٌ كَقَوْلِكَ خَلِيطٌ. وَمَمْشُوجٌ مِثْلُ مَخْلُوطٍ) قلت: وقال ابن مسعود: أمشاج نطفة دم علقة مضغة قيل: وهو اختلاط بالدم، وواحد الأمشاج، مشيج، أي: بفتح الميم وكسرها، ومشيج ذكره ابن منده فقال: والمشيج كل لونين اختلطا، وقيل: هو ما اختلط من حمرة وبياض، وقيل: كل شيئين مختلطين.\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) \"معاني القرآن\" ٣/ ٢١٣.\n(^٣) \"معاني القرآن\" ٣/ ٢١٣، \"تفسير الماوردي\" ٦/ ١٥١.","vol":"23","page":477},{"text":"(ص) (وَيُقْرَاُ: ﴿سَلَاسِلَ وَأَغْلَالًا﴾ وَلَمْ يُجْرِ (^١) بَعْضُهُمْ) أي: فقرأ سلاسل (^٢).\n(ص) (﴿مُسْتَطِيرًا﴾: مُمْتَد البَلَاء) أي: فاشيًا، يقال: استطار الصدع في الزجاجة، واستطال إذا امتد.\n(ص) (وَالْقَمْطَرِيرُ الشَّدِيدُ، يُقَالَ يَوْمٌ قَمْطَرِيرٌ ويوْمٌ قُمَاطِرٌ، وَالْعَبُوسُ وَالْقَمْطَرِيرُ وَالْقُمَاطِرُ وَالْعَصِيبُ أَشَدُّ مَا يَكُونُ مِنَ الأَيَّامِ فِيِ البَلَاءِ) زاد غيره: عصبصب وقماطر بضم القاف.\n(ص) (وَقَالَ مَعْمَرٌ ﴿أَسْرَهُمْ﴾ شِدَّةُ الخَلْقِ) أخرجه عبد بن حميد عن عبد الرزاق، عن معمر، عن قتادة وذكره عن مجاهد وغيره بنحوه (^٣).\nثم قال البخاري: (وكل شيء شددته من قتب أو غبيط فهو مأسور) والغبيط أي: بالغين المعجمة: شيء تركبه النساء: شبه المحفة قلت: ومنه قول امرئ القيس:\nتقول وقد مال الغبيط بنا معًا … عقرت بعيري يا امرأ القيس فانزلِ\nوهو الموضع الذي يوطأ للمرأة على البعير كالهودج (^٤).\n_________\n(^١) أي لم يصرفها، قال الحافظ: وهذا اصطلاح قديم يقولون للاسم المصروف مجرى. \"الفتح\" ٨/ ٦٨٤.\n(^٢) قرأها هكذا بغير تنوين: ابن كثير، وأبو عمرو، وابن عامر، وحمزة. انظر: \"الحجة\" ٦/ ٣٤٨، \"الكشف\" ٢/ ٣٥٢.\n(^٣) انظر: \"الدر المنثور\" ٦/ ٤٩٠.\n(^٤) انظر: \"النهاية في غريب الأثر\" ٣/ ٣٤٠، و\"اللسان\" مادة: (غبط).","vol":"23","page":478},{"text":"<span data-type='title' id=toc-2964>(٧٧) سورة وَالْمُرْسَلَاتِ</span>\nوَقَالَ مُجَاهِدٌ: (جِمَالَاتٌ: حِبَالٌ. ﴿ارْكَعُواْ﴾: صَلُّوا ﴿يَرْكَعُونَ﴾: لَا يُصلُّونَ. وَسُئِلَ ابن عَبَّاس ﴿لَا يَنْطِقُونَ﴾ ﴿وَاللهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾. ﴿الْيَوْمَ نَخْتِمُ﴾ فًقَالَ: إِنَّهُ ذُو أَلْوَانٍ مَرَّةً يَنْطِقُونَ، وَمَرَّةً يُخْتَمُ عَلَيْهِمْ.\n\n<span data-type='title' id=toc-2965>١ - باب</span>\n٤٩٣٠ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - وَأُنْزِلَتْ عَلَيْهِ ﴿وَالْمُرْسَلَاتِ﴾ [المرسلات: ١]، وَإِنَّا لَنَتَلَقَّاهَا مِنْ فِيهِ، فَخَرَجَتْ حَيَّةٌ، فَابْتَدَرْنَاهَا، فَسَبَقَتْنَا فَدَخَلَتْ جُحْرَهَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا». [انظر: ١٨٣٠ - مسلم: ٢٢٣٤ - فتح: ٨/ ٦٨٥]\n\n٤٩٣١ - حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللهِ، أَخْبَرَنَا يَحْيَى بْنُ آدَمَ، عَنْ إِسْرَائِيلَ، عَنْ مَنْصُورٍ بهذا. وَعَنْ إِسْرَائِيلَ، عَنِ الأعمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ مِثْلَهُ. وَتَابَعَهُ أَسْوَدُ بْنُ عَامِرٍ، عَنْ إِسْرَاِئِيلَ. وَقَالَ حَفْصٌ وَأَبُو مُعَاوِيَةَ وَسُلَيْمَانُ بْنُ قَرْمٍ، عَنِ الأعمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأسْوَدِ.\nقَالَ يَحْيَى بْن حَمَّادٍ: أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ مُغِيرَةَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ. وَقَالَ ابن إِسْحَاقَ: عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأسوَدِ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ.\nحَدَّثَنَا فتَيْبَة، حَدَّثَنَا جَرِيرٌ، عَنِ الأعمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأسوَدِ قَالَ: قَالَ عَبْدُ اللهِ: بَيْنَا نَحْن مَعَ رَسُولِ اللهِ - ﷺ - فى غَارٍ إِذْ نَزَلَتْ عَلَيْهِ ﴿وَالْمُرْسَلَاتِ﴾ [المرسلات: ١] فَتَلَقَّيْنَاهَا مِنْ فِيهِ، وَإنَّ فَاهُ لَرَطْبٌ بِهَا، إِذْ خَرَجَتْ حَيَّةٌ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"عَلَيْكُمُ اْقْتُلُوهَا\". قَالَ فَابْتَدَرْنَاهَا فَسَبَقَتْنَا، قَالَ: فَقَالَ: \"وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ","vol":"23","page":479},{"text":"شَرَّ هَا\" [انظر: ١٨٣٠ - مسلم: ٢٢٣٤ - فتح: ٨/ ٦٨٥]\nهي مكية، قال مقاتل: وفيها من المدني: ﴿وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (٤٨)﴾ ونزلت بعد الهمزة، وقبل ﴿ق﴾، قاله السخاوي (^١).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿جِمَالَاتٌ﴾ حِبَالُ السفن) أخرجه عبد بن حميد عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه (^٢)، وقاله أيضًا عكرمة، وقال قبلهما ابن عباس بزيادة: تجمع بعضها إلى بعض حتى تكون كأوساط الرجال في الأصل، و(جمالات) بكسر الجيم، وقيل: بالضم: إبل سود واحدها جمالة، وجمالة جمع جمل. وقرئ (جمالة) على التوحيد، وقرئ بضمهما أيضًا (^٣).\nقال الهروي: ومن قرأ (جمالات) ذهب به إلى الحبال الغلاظ.\nوقال مجاهد في قوله: ﴿حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ﴾ [الأعراف: ٤٠] هو حبل السفينة (^٤)، وذكر الفراء -فيما حكاه ابن فارس- أن الجُمالات ما جمع من الحبال (^٥)، فعلى هذا يقرأ بالضم فيما ذكره مجاهد.\n(ص) (﴿ارْكَعُوا لَا يَرْكَعُونَ﴾: لَا يُصلُّونَ) قلت: هو الركوع نفسه، يقال: عليك بحسن الركوع.\n(ص) (وَسُئِلَ ابن عَبَّاسٍ ﴿لَا يَنْطِقُونَ﴾ ﴿وَاللهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾. ﴿الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ﴾ فَقَالَ: إِنَّهُ ذُو أَلْوَانٍ مَرَّةً يَنْطِقُونَ، وَمَرَّةً\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) \"تفسير مجاهد\" ٢/ ٧١٦ من طريق عبد الرحمن عن إبراهيم، عن آدم، عن ورقاء به، بلفظ: الجمالات الصفر: حبال الجسور.\n(^٣) انظر: \"الحجة\" ٦/ ٣٦٥، و\"الكشف\" ٢/ ٣٥٨.\n(^٤) \"تفسير مجاهد\" ١/ ٢٣٦.\n(^٥) \"مجمل اللغة\" ١/ ١٩٨.","vol":"23","page":480},{"text":"يُخْتَمُ عَلَيْهِمْ) أخرجه عبد بن حميد عن سليمان بن حرب، ثنا حماد بن سلمة عن علي بن زيد، عن أبي الضحى: أن نافع بن الأزرق وعطية أتيا ابن عباس فسألاه فذكره (^١).\nثم ساق حديث عَبْدِ اللهِ - ﵁قَالَ: كُنَّا مَعَ رَسُول اللهِ - ﷺ - وَأنْزَلَ الله عَلَيْهِ ﴿وَالْمُرْسَلَاتِ﴾ [المرسلات: ١]، وَإِنَّا لَنَتَلَقَّاهَا مِنْ فِيهِ، فَخَرَجَتْ حَيَّةٌ، فَابْتَدَرْنَاهَا، فَسَبَقَتْنَا فَدَخَلَتْ جُحْرَهَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"وُقِيَتْ شَرَّكُمْ، كمَا وُقِيتُمْ شَرَّهَا\". هذا الحديث سلف في بدء الخلق (^٢).\nوفيه: الإقدام على قتلها في الحرم؛ لأن ذلك في غار بمنى كما سيأتي في آخر السورة. وذكر بعد فقال: (في غار) من حديث جرير عن الأعمش، عن إبراهيم، عن الأسود، عن عبد الله. وساقه أولًا من حديث (عبيد الله بن موسى عن إسرائيل) (^٣)، عن منصور، عن إبراهيم، عن علقمة، عنه.\nثم ساق من حديث يحيى بن آدم عن إسرائيل به -وكذا ساقه في بدء الخلق- وعن إسرائيل عن الأعمش، عن إبراهيم، عن علقمة، عن عبد الله بمثله. وتابعه أسود بن عامر، عن إسرائيل.\nوقال: حفص وأبو معاوية وسليمان بن قرم عن الأعمش، عن إبراهيم، عن الأسود وهكذا ذكره بعد حيث قال: حدثنا عمر بن حفص بن غياث ثنا أبي، ثنا الأعمش به. وأخرجه مسلم من حديث\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٤٩٦.\n(^٢) سلف برقم (٣٣١٧)، باب: خمس من الدواب فواسق، يقتلن في الحرم.\n(^٣) في الأصل بزيادة يحيى بن آدم بعد عبيد الله بن موسى وعليها كلمة: كذا والصحيح ما أثبتناه؛ لأنهما حديثان: حديث عبيد الله عن إسرائيل وحديث يحيى بن آدم عن إسرائيل.","vol":"23","page":481},{"text":"يحيى وغيره عن أبي معاوية به (^١).\nثم قال البخاري: وقَالَ يَحْيَى بْنُ حَمَّادٍ: ثنا أَبُو عَوَانَةَ عَنْ مُغِيرَةَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ. وسلف هناك وكذا متابعة الثلاثة. ثم قال: وقال ابن إسحاق عن عبد الرحمن بن الأسود، عن أبيه، عن عبد الله. وهذا وصله أبو نعيم في \"مستخرجه\".\nوبين أنه محمد بن إسحاق، وما وقع في بعض نسخ البخاري: (وقال: أبو إسحاق) وهَم، وابن إسحاق سمع من عبد الرحمن المذكور كما صرح به ابن معين. ثم ساقه من حديث قتيبة عن جرير، عن الأعمش به.\n_________\n(^١) هو من تفسير مجاهد كما في \"تفسيره\" ٢/ ٧١٨ من رواية ورقاء، عن ابن أبي نجيح، عنه.","vol":"23","page":482},{"text":"<span data-type='title' id=toc-2966>٢ - باب ﴿إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (٣٢)﴾ [المرسلات: ٣٢]\n٤٩٣٢ </span>- حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ ﴿إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ (٣٢)﴾ [المرسلات: ٣٢] قَالَ: كُنَّا نَرْفَعُ الْخَشَبَ بِقَصَرٍ ثَلَاثَةَ أَذْرُعٍ أَوْ أَقَلَّ، فَنَرْفَعُهُ لِلشِّتَاءِ فَنُسَمِّيهِ الْقَصَرَ. [٤٩٣٣ - فتح: ٨/ ٦٨٧]\nساق فيه عن ابن عباس فيما قَالَ: كُنَّا نَرْفَعُ الخَشَبَ بِقَصَرٍ ثَلَاثَةَ أَذْرُعٍ أَوْ أَقَلَّ، فَنَرْفَعُهُ لِلشِّتَاءِ فَنُسَمِّيهِ القَصَرَ.","vol":"23","page":483},{"text":"<span data-type='title' id=toc-2967>٣ - باب ﴿كَأَنَّهُ جِمَالَتٌ صُفْرٌ (٣٣)﴾ [المرسلات: ٣٣]\n٤٩٣٣ </span>- حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، أَخْبَرَنَا سُفْيَانُ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - ﴿تَرْمِى بِشَرَرٍ﴾ [المرسلات: ٣٢] كُنَّا نَعْمِدُ إِلَى الْخَشَبَةِ ثَلَاثَةَ أَذْرُعٍ وَفَوْقَ ذَلِكَ، فَنَرْفَعُهُ لِلشِّتَاءِ فَنُسَمِّيهِ الْقَصَرَ. ﴿كَأَنَّهُ جِمَالَاتٌ صُفْرٌ (٣٣)﴾ [المرسلات: ٣٣] حِبَالُ السُّفْنِ تُجْمَعُ حَتَّى تَكُونَ كَأَوْسَاطِ الرِّجَالِ. [انظر: ٤٩٣٢ - فتح: ٨/ ٦٨٨]\nثم ساق فيه أيضًا عنه: كُنَّا نَعْمِدُ إِلَى الخَشَبَةِ ثَلَاثَةَ أَذْرُعٍ أوَ فَوْقَ ذَلِكَ، فَنَرْفَعُهُ لِلشِّتَاءِ فَنُسَمِّيهِ القَصَرَ. ﴿كَأَنَّهُ جِمَالَتٌ صُفْرٌ (٣٣)﴾ [المرسلات: ٣٣]: حِبَالُ السُّفْنِ تُجْمَعُ حَتَّى تَكُونَ كَأَوْسَاطِ الرِّجَالِ.\nقوله: (فنسمِّيه القصر) ضبط كما قال ابن التين: بفتح الصاد وإسكانها، والقصر هو المبنى في معنى ﴿بِشَرَرٍ كَالْقَصْرِ﴾، وقيل: هو القصر من قصور حفاة الأعراب.\nقال الخطابي: وقوله: (فنسميه القصر) هو جمع قصرة أي: كأعناق الإبل (^١)؛ ولذلك قرأ ابن عباس (كالقَصَر) بفتح القاف والصاد، الواحدة قصرة، قيل: وهو أصول الشجر، وقيل: أعناق النخل.\nقلت: قراءة الجمهور بإسكان الصاد، واحده قصرة وقصر. وقرئ بفتح القاف وكسر الصاد. وقرئ بضمهما وبكسر القاف مع فتح الصاد (^٢) وكلها لغات بمعنى.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٩٣٧.\n(^٢) انظر: \"زاد المسير\" ٨/ ٤٥٠ - ٤٥١.","vol":"23","page":484},{"text":"وقوله: (ثلاثة أذرع أو أقل) وقال ثانيًا: (أو فوق) روى عبد الرزاق: ذراعين أو ثلاثة وفوق ذلك ودون ذلك (^١). وروى سعيد بن منصور عن إبراهيم: أما إني لا أقول كالشجر ولكن كالحصون والمدائن.\nوقوله: (كأوساط الرحال) هو بالحاء المهملة (^٢).\n_________\n(^١) \"تفسير عبد الرزاق\" ٢/ ٢٧٤.\n(^٢) ورد بهامش الأصل: هو في أصلنا الذي سمعنا به على العراقي: الرجال، بالجيم، وفي نسخة الدمياطي تحتها علامة إهمال كما ضبطه شيخنا.","vol":"23","page":485},{"text":"<span data-type='title' id=toc-2968>٤ - باب ﴿هَذَا يَوْمُ لَا يَنْطِقُونَ (٣٥)﴾ [المرسلات: ٣٥]</span>\n٤٩٣٤ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ حَدَّثَنِي إِبْرَاهِيمُ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ قَالَ: بَيْنَمَا نَحْنُ مَعَ النَّبِيِّ - ﷺ - فِي غَارٍ إِذْ نَزَلَتْ عَلَيْهِ ﴿وَالْمُرْسَلَاتِ﴾ [المرسلات: ١]، فَإِنَّهُ لَيَتْلُوهَا وَإِنِّي لأَتَلَقَّاهَا مِنْ فِيهِ وَإِنَّ فَاهُ لَرَطْبٌ بِهَا، إِذْ وَثَبَتْ عَلَيْنَا حَيَّةٌ فَقَالَ النَّبِيُّ - ﷺ -: «اقْتُلُوهَا». فَابْتَدَرْنَاهَا فَذَهَبَتْ فَقَالَ النَّبِيُّ - ﷺ -: «وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا».\nقَالَ عُمَرُ حَفِظْتُهُ مِنْ أَبِي: فِي غَارٍ بِمِنًى. [انظر: ١٨٣٠ - مسلم: ٢٢٣٤ - فتح: ٨/ ٦٨٨]\nذكر فيه حديث عبد الله في الحية أيضًا.","vol":"23","page":486},{"text":"<span data-type='title' id=toc-2969>(٧٨) سورة عَمَّ يَتَسَاءَلُونَ</span>\nقَالَ مُجَاهِدٌ: ﴿لَا يَرْجُونَ حِسَابًا﴾ لَا يَخَافُونَهُ. ﴿لَا يَمْلِكُونَ مِنْهُ خِطَابًا﴾ لَا يُكَلِّمُونَهُ إِلَّا أَنْ يَأْذَنَ لَهُمْ. وَقَالَ ابن عَبَّاسٍ: ﴿وَهَّاجًا﴾ مُضِيئًا. ﴿عَطَاءً حِسَابًا﴾ جَزَاءً كَافِيًا، أَعْطَانِي مَا أَحْسَبَنِي أَيْ كَفَانِي.\nهي مكية، وتسمى سورة النبأ.\n(ص) (قال مجاهد: ﴿لَا يَرْجُونَ حِسَابًا﴾: لا يخافونه) أخرجه عبد بن حميد عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه بلفظ: لا يبالون فيصدقون بالبعث (^١).\n(ص) (﴿لَا يَمْلِكُونَ مِنْهُ خِطَابًا﴾: لَا يُكَلِّمُونَهُ إِلَّا أَنْ يَأْذَنَ لَهُمْ) قلت: وقيل: [لا] (^٢) شفاعة إلا بإذنه.\n(ص) (﴿وَقَالَ صَوَابًا﴾: حقًّا في الدنيا وعمل به) (^٣). قلت: وقال أبو صالح: لا إله إلا الله في الدنيا.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿وَهَّاجًا﴾ مُضِيئًا) أخرجه ابن أبي حاتم عن أبيه، عن أبي صالح، عن معاوية، عن علي، عنه (^٤).\n(ص) (وقال غيره: ﴿وَغَسَّاقًا﴾ [النبأ: ٢٥]: غَسَقَتْ عَيْنُهُ).\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٧٢١ من طريق إبراهيم عن آدم، عن ورقاء به، وفي الطبري ١٢/ ٤٠٩ (٣٦٠٩١) ثنا سعيد، ثنا قتادة.\n(^٢) زيادة يستقيم بها السياق.\n(^٣) انظر: \"تفسير مجاهد\" ٢/ ٧٢٣.\n(^٤) رواه الطبري ١٢/ ٣٩٨ (٣٦٠٠٩). ثنا علي ثنا أبو صالح به.","vol":"23","page":487},{"text":"(﴿عَطَاءً حِسَابًا﴾ جَزَاءً كَافِيًا، أَعْطَانِي مَا أَحْسَبَني أَيْ: كَفَانِي). وغسق الجُرْحُ: سال، وَكَأَنَّ الغَسَاقَ والغسيق وَاحِدٌ. قلت: وهو بالتخفيف والتشديد: ما يسيل من صديد أهل النار وغسالتهم. وقيل: هو ما يسيل من دموعهم. وقرئ: (حَسابًا) بفتح الحاء والتشديد، أي كربًا. وقرأ ابن عباس: (عطاء حسنًا) بالنون.","vol":"23","page":488},{"text":"<span data-type='title' id=toc-2970>١ - باب ﴿يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (١٨)﴾ [النبأ: ١٨]</span>\n: زُمَرًا. أي: زمرًا زمرًا.\n\n٤٩٣٥ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ». قَالَ: أَرْبَعُونَ يَوْمًا؟ قَالَ: أَبَيْتُ. قَالَ: أَرْبَعُونَ شَهْرًا؟ قَالَ: أَبَيْتُ. قَالَ: أَرْبَعُونَ سَنَةً؟ قَالَ: أَبَيْتُ. قَالَ: «ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً. فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ لَيْسَ مِنَ الإِنْسَانِ شَيْءٌ إِلاَّ يَبْلَى إِلاَّ عَظْمًا وَاحِدًا وَهْوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ». [انظر: ٤٨١٤ - مسلم: ٢٩٥٥ - فتح: ٨/ ٦٨٩]\nذكر فيه حديث أبي هريرة السالف في سورة الزمر.","vol":"23","page":489},{"text":"<span data-type='title' id=toc-2971>(٧٩) سورة وَالنَّازِعَاتِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿الْآيَةَ الْكُبْرَى﴾ عَصَاهُ وَيَدُهُ، يُقَالُ: النَّاخِرَةُ وَالنَّخِرَةُ، سَوَاءٌ مِثْلُ الطَّامِعِ وَالطَّمِعِ وَالْبَاخِلِ وَالْبَخِيلِ، وَقَالَ بَعْضُهُمْ: النَّخِرَةُ البَالِيَةُ، وَالنَّاخِرَةُ العَظْمُ المُجَوَّفُ الذِي تَمُرُّ فِيهِ الرِّيحُ فَيَنْخَرُ. وَقَالَ ابن عَبَّاسٍ: ﴿الْحَافِرَةِ﴾ التِي أَمْرُنَا الأَوَّلُ إِلَى الحَيَاةِ. وَقَالَ غَيْرُهُ ﴿أَيَّانَ مُرْسَاهَا﴾ مَتَى مُنْتَهَاهَا، وَمُرْسَى السَّفِينَةِ حَيْثُ تَنْتَهِي.\n\n<span data-type='title' id=toc-2972>١ - باب</span>\n٤٩٣٦ - حَدَّثَنَا أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو حَازِمٍ، حَدَّثَنَا سَهْلُ بْنُ سَعْدٍ - ﵁قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - قَالَ بِإِصْبَعَيْهِ هَكَذَا بِالْوُسْطَى، وَالَّتِى تَلِى الإِبْهَامَ: «بُعِثْتُ وَالسَّاعَةَ كَهَاتَيْنِ\" ﴿الطَّامَّةُ﴾: تَطمُ كل شيء. [٥٣٠١، ٦٥٠٣ - مسلم: ٢٩٥٠ - فتح: ٨/ ٦٩١]\nهي مكية ونزلت بعد سورة النبأ وقبل الانفطار، وفي ﴿وَالنَّازِعَاتِ﴾ وما بعده أقوال: الملائكة، الجبل، النجوم، الموت (^١).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿الآيَةَ الكُبْرى﴾: عَصَاهُ وَيَدُهُ) أخرجه عبد عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه (^٢).\n_________\n(^١) رواها الطبري في \"تفسيره\" ١٢/ ٤٢٠ - ٤٢١، والذي رجحه الطبري: أن الله تعالى أقسم بالنازعات غرقًا ولم يخصص نازعة دون نازعة فهي تعم جميع ما ذكر من ملائكة أو موتٍ أو نجوم. اهـ.\n(^٢) ورواه أيضًا الطبري ١٢/ ٤٣٢ (٣٦٢٥٧).","vol":"23","page":490},{"text":"(ص) (والنَّاخِرَةُ وَالنَّخِرَةُ، سَوَاءٌ مِثْلُ الطَّامِعِ وَالطَّمِعِ وَالْبَاخِلِ والبخيل) هذا قول الكوفيين، ونقله الثعلبي عن الأَكثرين، قال الفراء: وناخرة أجود، وخالفه ابن جرير لولا تناسب الآي. وقال بعضهم: النخرة البالية، الناخرة العظم المجوف التي تمر فيها الريح فتنخر (^١)، أي: تصوت ونخر الشيء بالكسر: بلي وتفتت، ونخر الريح: شدة هبوبها، والنُّخرة كالهُمزة: مقدم الأنف.\n(ص) (﴿والطَّامَّةُ﴾: تَطمُّ كل شيء) (^٢) وهي القيامة، وهي عند العرب الداهية التي لا تستطاع.\n(ص) (وقال ابن عباس: ﴿الْحَافِرَةِ﴾: إلى أمره الأول إلى الحياة) أخرجه ابن أبي حاتم، عن أبيه، عن أبي صالح، حدثني معاوية، عن علي، عنه (^٣)، وقال مجاهد: الأرض (^٤).\n﴿لَمَرْدُودُونَ﴾: خلقًا جديدًا.\n(ص) (وَقَالَ غَيْرُهُ: ﴿أَيَّانَ مُرْسَاهَا﴾ مَتَى مُنْتَهَاهَا، وَمُرْسَى السَّفِينَةِ حَيْثُ تَنْتَهِي) (^٥) قلت: وقيل: استقرارها؛ لأن لها شروطًا، وروي عن عائشة ﵂ أنه - ﵇ - كان يسأل عن الساعة فلما نزلت هذِه الآية انتهى (^٦).\n_________\n(^١) انظر: \"تفسيره الطبري\" ١٢/ ٤٢٧.\n(^٢) هو من قول الفراء كما في \"الفتح\" ٨/ ٦٩١.\n(^٣) رواه الطبري ١٢/ ٤٢٧ وعن علي ثنا أبو صالح به، ولم يعزه السيوطي في \"الدر\" ٦/ ٥١١ لابن أبي حاتم.\n(^٤) \"تفسير مجاهد\" ٢/ ٧٢٦.\n(^٥) هو من قول أبي عبيدة في \"المجاز\" ٢/ ٢٨٥.\n(^٦) رواه الحاكم في \"المستدرك\" ١/ ٥، أبو نعيم في \"الحلية\" ٧/ ٣١٤.","vol":"23","page":491},{"text":"ثم ساق حديث سَهْلِ بْنِ سَعْدٍ - ﵁قَالَ: رَأَيْتُ النبي - ﷺقَالَ بِإِصْبَعَيْهِ هَكَذَا بِالْوُسْطَى، وَالَّتِي تَلِي الإِبْهَامَ \"بُعِثْتُ وَالسَّاعَةَ كهَاتَيْنِ\".\nهذا الحديث سلف (^١).\nوأخرجه في الطلاق والرقاق، ومسلم في الفتن.\nوفي رواية: (وضم بين السبابة والوسطى)، وفي رواية: (قرن بينهما) (^٢)، وروي بنصب (\"الساعة\") وضمها، وهذا على العطف والأول على المفعول معه، والعامل بعثت، و\"كهاتين\" حال، فعلى الأول يقع التشبيه بالضم، وعلى الثاني يحتمل أن يقع التفاوت الذي بين السبابة والوسطى في الطول، يوضحه قول قتادة في رواية: (يفضل إحداهما على الأخرى)، والحاصل: التعريف بسرعة مجيء القيامة.\nقال تعالى: ﴿فَقَدْ جَاءَ أَشْرَاطُهَا﴾. وذكر السهيلي أن الطبري ذكر الحديث: \"وإنما سبقتها بما سبقت هذِه هذِه\"، أخرجه من طرق صححها، وأورد معها حديث أبي داود: \"لن يعجز الله أن يؤخر هذِه الأمة نصف يوم\" (^٣) يعني: خمسمائة عام، وهو في معنى ما قبله، يشهد له ويبينه فإن الوسطى تزيد على السبابة بنصف سبع أصبع، كما أن نصف يوم من سبعة نصف سبع؛ لأنه قد روي عن ابن عباس موقوفًا من طرق صحاح أنه قال: الدنيا سبعة أيام كل يوم ألف سنة، وبعث نبينا في آخر يوم منها، وقد مضت منه سنون، أو قال: مئون.\n_________\n(^١) هذا أول موضع يذكر فيه في \"الصحيح\".\n(^٢) سيأتي برقم (٥٣٠١) كتاب: الطلاق، باب: اللعان وقول الله ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾.\n(^٣) أبو داود (٤٣٣٩).","vol":"23","page":492},{"text":"وصحح الطبري هذا الأصل وعضده بآثار (^١).\nقال السهيلي: وجدنا في حديث زمل الخزاعي. قلت: صوابه ابن زمل واسمه عبد الله -فيما ذكره العسكري وغيره- وقيل: الضحاك -فيما ذكره الطبراني- وليس خزاعيًّا، وإنما هو جهني، كما قاله الكلبي وغيره - التي قال فيها: رأيتك يا رسول الله على منبر له سبع درجات وإلى جنبك ناقة عجفاء كأنك تمنعها، ففسر له - ﵇ - الناقة بقيام الساعة التي أنذر بها، وقال في المنبر ودرجاته: \"الدنيا\" وهي سبعة آلاف بعثت في آخرها ألفًا (^٢).\nوالحديث وإن كان ضعيف الإسناد (^٣) ففي موقوف ابن عباس ما يعضده، وإذا قلنا: إنه - ﵇ - بعث في الألف الأخير بعد ما مضى منه سنون ونظرنا إلى الحروف المقطعة في أوائل السور وجدناها أربعة عشر حرفًا يجمعها: (ألم يسطع نص حق كره) ثم نأخذ العدد بحساب أبي جاد، فنجد هنا تسعمائة وثلاثة ولم يسم آية في أوائل هذِه السور إلا في هذِه الحروف فليس يبعد بأن يكون من بعض مقتضياتها، وبعض فوائدها الإشارة إلى هذا العدد من السنين لما\n_________\n(^١) هذا الأثر ذكره الألباني في \"السلسلة الضعيفة\" في كلامه على حديث أنس (٣٦١١) وقال: ذكره السخاوي في \"الفتاوى الحديثية\" موقوفًا، ثم قال (أعني: السخاوي): لا يصح، وبه جزم ابن كثير وقال: \"وكذا كل حديث ورد فيه تحديد وقت القيامة على التعيين لا يثبت إسناده\" ورد الألباني تصحيح السيوطي لأثر ابن عباس في \"اللآلي\" ٢/ ٤٤٣. اهـ.\nقلت: وبمثله عن أنس مرفوعًا ذكره الفتني في \"تذكرة الموضوعات\" وضعفه الألباني في \"الضعيفة\" (٣٦١١).\n(^٢) رواه الطبراني ٨/ ٣٠٢ (٨١٤٦).\n(^٣) ورد في هامش الأصل: قال الذهبي في \"التجريد\": لا يصح.","vol":"23","page":493},{"text":"قدمناه من حديث الألف السابع، غير أن هذا الحساب يحتمل أن يكون من مبعثه أو من وفاته أو من هجرته (^١).\nوقد روي أن المتوكل العباسي سأل جعفر بن عبد الواحد القاضي العباسي عما بقي من الدنيا فحدثه بحديث مرفوع: \"إن أحسنت أمتي فبقاؤها يوم من أيام الآخرة وذلك ألف سنة، وإن أساءت فنصف يوم\" (^٢) ففيه تتميم للحديث المتقدم وبيان له (^٣).\n_________\n(^١) واستدل القائلون بذلك -أعني من قال بحساب الجُمَّل في الحروف المقطعة- بما رواه الطبري في \"تفسيره\" ١/ ١٢٥ عن ابن عباس عن جابر بن عبد الله من طريق محمد بن السائب الكلبي، وهو ضعيف لا يحتج بما انفرد به.\n(^٢) أورده السخاوي في \"المقاصد\" بعد حديث (١٢٤٣) وقال: لا أصل له.\n(^٣) إلى هنا ينتهي قول السهيلي في \"الروض الأنف\" ٢/ ٢٩٤ - ٢٩٥، بتصرف.","vol":"23","page":494},{"text":"<span data-type='title' id=toc-2973>(٨٠) سورة عَبَسَ</span>\n﴿عَبَسَ﴾: كَلَحَ وَأَعْرَضَ، وَقَالَ غَيْرُهُ: ﴿مُطَهَّرَةٌ﴾: لَا يَمَسُّهَا إِلَّا المُطَهَّرُونَ، وَهُمُ المَلَائِكَةُ، وهذا مِثْلُ قَوْلِهِ: ﴿فَالْمُدَبِّرَاتِ أَمْرًا (٥)﴾ جَعَلَ المَلَائِكَةَ وَالصحُفَ مُطَهَّرَةً؛ لأَنَّ الصُّحُفَ يَقَعُ عَلَيْهَا التَّطْهِيرُ، فَجُعِلَ التَّطْهِيرُ لِمَنْ حَمَلَهَا أَيْضًا. ﴿سَفَرَةٍ﴾: المَلَائِكَةُ وَاحِدُهُمْ سَافِرٌ، سَفَرْتُ أَصْلَحْتُ بَيْنَهُمْ، وَجُعِلَتِ المَلَائِكَةُ إِذَا نَزَلَتْ بِوَحْي اللهِ وَتَأدِيَتِهِ كَالسَّفِيرِ الذِي يُصْلِحُ بَيْنَ القَوْمِ. وَقَالَ غَيْرُهُ ﴿تَصَدى﴾: تَغَافَلَ عَنْهُ. وَقَالَ مُجَاهِدٌ: ﴿لَمَّا يَقْضِ﴾: لَا يَقْضِي أَحَدٌ مَا أُمِرَ بِهِ. وَقَالَ ابن عَبَّاسٍ: ﴿تَرْهَقُهَا﴾: تَغْشَاهَا شِدَّةٌ. ﴿مُسْفِرَةٌ﴾: مُشْرِقَةٌ. ﴿بِأَيْدِي سَفَرَةٍ﴾ وَقَالَ ابن عَبَّاسٍ: كَتَبَةٍ. ﴿أَسْفَارًا﴾ كُتُبًا. ﴿تَلَهَّى﴾ تَشَاغَلَ، يُقَالُ: وَاحِدُ الأَسْفَارِ سِفْرٌ.\n\n<span data-type='title' id=toc-2974>١ - باب</span>\n٤٩٣٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَة، قَالَ: سَمِعْتُ زُرَارَةَ بْنَ أَوْفَى يُحَدِّثُ عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺقَالَ: «مَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ وَهْوَ حَافِظٌ لَهُ مَعَ السَّفَرَةِ الْكِرَامِ، وَمَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ وَهْوَ يَتَعَاهَدُهُ وَهْوَ عَلَيْهِ شَدِيدٌ، فَلَهُ أَجْرَانِ». [مسلم: ٧٩٨ - فتح: ٨/ ٦٩١]\nمكية، ونزلت قبل سورة القدر، وبعد النجم، كما ذكره السخاوي (^١)\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٧.","vol":"23","page":495},{"text":"ونزلت في ابن أم مكتوم كما أسنده الحاكم (^١).\n(ص) (﴿عَبَسَ﴾: كَلَحَ وَأَعْرَضَ) أي: بوجهه وهو الشارع، وكان يخاطب رجلًا من عظماء المشركين، قيل: هو عتبة بن ربيعة. وقيل: عتبة وشيبة (^٢). وقيل: أمية بن خلف (^٣). وقيل: أبي بن خلف وكان طامعًا في إسلامه (^٤)، فأقبل ابن أم مكتوم ومعه قائده فأشار - ﵇ - إلى قائده أن كفَّ، فدفعه ابن أم مكتوم، فعند ذلك عبس رسول الله - ﷺ - في وجهه. قال سفيان: وكان - ﵇ - بعدُ إذا رآه بسط له رداءه ويقول: \"مرحبًا بمن عاتبني فيه ربي\" (^٥) وأغرب الداودي فقال: الذي عبس للأعمى هو الكافر الذي مع رسول الله - ﷺ -.\n(ص) (﴿مُطَهَّرَةٍ﴾: لَا يَمَسُّهَا إِلَّا المُطَهَّرُونَ وَهُمُ المَلَائِكَةُ، وهذا مِثْلُ قَوْلِهِ: ﴿فَالْمُدَبِّرَاتِ أَمْرًا (٥)﴾ جَعَلَ المَلَائِكَةَ وَالصُّحُفَ مُطَهَّرَةً؛ لأَنَّ الصُّحُفَ يَقَعُ عَلَيْهَا التَّطْهِيرُ، فَجُعِلَ التَّطْهِيرُ لِمَنْ حَمَلَهَا) وعليه جماعة من السلف.\n(ص) (﴿سَفَرَةٍ﴾: المَلَائِكَةُ وَاحِدُهُمْ سَافِرٌ، سَفَرْتُ أَصْلَحْتُ بَيْنَهُمْ، وَجُعِلَتِ المَلَائِكَةُ إِذَا نَزَلَتْ بِوَحْي اللهِ وتأديته كَالسَّفِيرِ الذِي يُصْلِحُ بَيْنَ القَوْمِ) قلت: وقال قتادة: سفرة: كتبة (^٦) كأنهم يكتبون في السِّفْر\n_________\n(^١) \"المستدرك\" ٣/ ٦٣٤.\n(^٢) هذا القول رواه ابن مردويه كما عزاه الحافظ في \"الفتح\" ٨/ ٦٩٢.\n(^٣) رواه سعيد بن منصور وعبد بن حميد وابن المنذر عن أبي مالك كما عزاه السيوطي في \"الدر\" ٦/ ٥١٨.\n(^٤) هو قول أنس رواه عبد الرزاق وعبد بن حميد وأبو يعلى كما في \"الدر\" ٦/ ٥١٨.\n(^٥) ذكره الديلمي في \"الفردوس\" ٤/ ١٦٤ (٦٥١٠) من حديث أنس.\n(^٦) رواه الطبري في \"التفسير\" ١٢/ ٤٤٦ (٣٦٣٣١).","vol":"23","page":496},{"text":"أعمال العباد، وقاله أبو عبيدة (^١)، وسيأتي عن ابن عباس.\n(ص) (﴿تَصَدى﴾: تَغَافَلَ عَنْهُ) قلت: الأليق يقبل عليه ويتعرض له. ولم يتقدم من أول السورة عزو لأحد حتى يحَسُنَ قوله هنا: (وقال غيره). فليتأمل.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿لَمَّا يَقْضِ﴾: لَا يَقْضِي أَحَدٌ مَا أُمِرَ بِهِ) أخرجه عبد بن حميد عن شبابة بالسند السالف عنه (^٢).\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿تَرْهَقُهَا﴾: تَغْشَاهَا شِدَّةٌ) أخرجه ابن أبي حاتم عن أبيه، عن أبي صالح، عن معاوية، عن علي، عنه (^٣).\n(ص) (﴿مُسْفِرَةٌ﴾: مُشْرِقَةٌ. ﴿بِأَيْدِي سَفَرَةٍ (١٥)﴾ قَالَ ابن عَبَّاسٍ: كَتَبَةٍ. ﴿أَسْفَارًا﴾: كُتُبًا) (^٤) يقال: واحد الأسفار سفر، أسنده أيضًا.\nقلت: السفر بكسر السين، أي: مسطور كالذبح والرعي للمذبوح والمرعي، وجمع سفير سفراء، وجمع سافر سفرة ككاتب وكتبة والسافر: الرسول؛ لأنه سفر إلى الناس برسالات الله، وقيل: السفرة: الكتبة (^٥)، وقيل: الصحابة (^٦)، وقيل: القراء (^٧).\n_________\n(^١) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٨٦، وزاد قول الشاعر:\nوما أدع السفارة بين قومي … وما أمشي بغش إن مشيت\nوقد تمسك به من قال إن جميع الملائكة رسل الله، وللعلماء في ذلك قولان.\n(^٢) \"تفسير مجاهد\" ٢/ ٧٣١ من طريق إبراهيم عن آدم عن ورقاء.\n(^٣) \"الدر المنثور\" ٦/ ٥٢٣.\n(^٤) رواه الطبري في \"التفسير\" ١٢/ ٤٤٦ (٣٦٣٣٠).\n(^٥) هو قول قتادة رواه عنه عبد الرزاق في \"تفسيره\" ٢/ ٢٨٢، وعبد بن حميد كما في \"الدر\" ٦/ ٥١٩.\n(^٦) هو من قول وهب بن منبه رواه عنه عبد بن حميد وابن المنذركما في \"الدر\" ٦/ ٥١٩.\n(^٧) هو قول ابن عباس رواه عنه ابن أبي حاتم وابن المنذر كما في \"الدر\" ٦/ ٥١٩.","vol":"23","page":497},{"text":"(ص) (﴿تَلَهَّى﴾ تَشَاغَلَ) بغيره وتعرض وتغافل عنه.\nثم ساق حديث عَائِشَةَ، ﵂ قَالَ: \"مَثَلُ الذِي يَقْرَأُ القُرْآنَ وَهْوَ حَافِظٌ لَهُ مَعَ السَّفَرَةِ الكِرَامِ البررة، وَمَثَلُ الذِي يقرؤه وَهْوَ معاهده وَهْوَ عَلَيْهِ شَدِيدٌ، فَلَهُ أَجْرَانِ\". وأخرجه مسلم والأربعة (^١)، ومعنى \"مَثَل\": صفته؛ كقوله: ﴿مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ﴾ كأنه قال: صفة الذي يحفظ القرآن كأنه مع السفرة فيما يستحقه من الثواب وفي قراءة القرآن، و\"السفرة\" سلف أيضًا. و\"البررة\": المطيعون من البر، هو الظاهر، فيكون للماهر بها في الآخرة منازل يكون فيها رفيقًا للملائكة لاتصافه بصفتهم من حمل كتاب الله. ويجوز أن يكون المراد أنه عامل بعمل السفرة وسالك مسلكهم.\nوقوله: \"فله أجران\" بتعاهده قراءته ومشقته، أي: من حيث التلاوة والمشقة. قال عياض وغيره: وليس معناه أنه يحصل له من الأجر أكثر من الماهر، بل الماهر أفضل وأكثر أجرًا لما سلف، من أنه مع السفرة ولم يذكر خبره، وكيف يلحق به من لم يُعن بالقرآن ولا بحفظه وإتقانه (^٢)، وقيل: هو ضعف أجر الذي يقرأ حافظًا؛ لأن الأجر على قدر المشقة.\n_________\n(^١) أبو داود (١٤٥٤)، الترمذي (٢٩٠٤)، ابن ماجه (٣٧٧٩)، النسائي في \"الكبرى\" ٥/ ٢١ (٨٠٤٦).\n(^٢) \"إكمال المعلم\" ٣/ ١٦٧.","vol":"23","page":498},{"text":"<span data-type='title' id=toc-2975>(٨١) سورة ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾</span>\n﴿انْكَدَرَتْ﴾: انْتَثَرَتْ. وَقَالَ الحَسَنُ: ﴿سُجِّرَتْ﴾: ذَهَبَ مَاؤُهَا فَلَا يَبْقَى قَطْرَةٌ. وَقَالَ مُجَاهِدٌ: المَسْجُورُ المَمْلُوءُ. وَقَالَ غَيْرُهُ: سُجِرَتْ أَفْضَى بَعْضُهَا إلى بَعْضٍ، فَصَارَتْ بَحْرًا وَاحِدًا، وَالْخُنَّسُ تَخْنِسُ فِي مُجْرَاهَا تَرْجِعُ، وَتَكْنِسُ: تَسْتَتِرُ، كَمَا تَكْنِسُ الظِّبَاءُ. ﴿تَنَفَّسَ﴾: ارْتَفَعَ النَّهَارُ. وَالظَّنِينُ المُتَّهَمُ وَالضَّنِينُ يَضَنُّ بِهِ. وَقَالَ عُمَرُ ﴿وَإِذَا النُّفُوسُ زُوِّجَتْ﴾ يُزَوَّجُ نَظِيرَهُ مِنْ أَهْلِ الجَنَّةِ وَالنَّارِ، ثُمَّ قَرَأَ ﴿احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ﴾. ﴿عَسْعَسَ﴾ أَدْبَرَ.\nهي مكية.\n(ص) (﴿انْكَدَرَتْ﴾: انْتَثَرَتْ) أي: من السماء فتساقطت على الأرض (^١).\n(ص) (قَالَ الحَسَنُ: ﴿سُجِّرَتْ﴾: ذَهَبَ مَاؤُهَا فَلَا يَبْقَى منه قَطْرَةٌ) أخرجه ابن أبي حاتم عن أبي سعيد الأشج، ثنا إسماعيل بن علية، عن أبي رجاء، عنه (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿الْمَسْجُورِ﴾: المَمْلُوءُ) أخرجه أيضًا عن الحسين بن السكن البصري، ثنا سهل بن بكار، ثنا أبو عوانة، عن جابر، عنه.\n_________\n(^١) هو قول الفراء في \"المعاني\" ٣/ ٢٣٩.\n(^٢) ورواه أيضًا عبد بن حميد، وابن أبي حاتم عن قتادة كما في \"الدر\" ٦/ ٥٢٦.","vol":"23","page":499},{"text":"وعن الحسن بن مسلم قال: سجرت أوقدت. وقرأ الحسن وأهل مكة والبصرة بالتخفيف والباقون بالتشديد (^١).\nثم قال البخاري: (وَقَالَ غَيْرُهُ سُجِرَتْ أَفْضَى بَعْضُهَا إِلَى بَعْضٍ، فَصَارَتْ بَحْرًا وَاحِدًا)\nقلت: هو قول مقاتل والضحاك، وحكاه الثعلبي عن مجاهد. وقال الحسن: ذهب ماؤها فلم يبق منها قطرة.\n(ص) (الْخُنَّسُ: تَخْنِسُ فِي مُجْرَاهَا تَرْجِعُ وَتَكْنِسُ تَسْتَتِرُ -أي: نهارًا كَمَا تَكْنِسُ الظِّبَاءُ) قلت: وهي الكواكب الخمسة السيارة زحل والمشترى والمريخ والزهرة وعطارد، وقيل: جميع الكواكب تخنس نهارًا وتكنس ليلًا (^٢). وقيل: هي بقر الوحش إذا رأت الإنس تخنس وتدخل كناسها (^٣).\n(ص) (﴿تَنَفَّسَ﴾: ارْتَفَعَ) أي: وامتد، وقيل: أقبل وأضاء وبدا أوله.\n(ص) (وَالظَّنِينُ: المُتَّهَمُ، وَالضَّنِينُ: يَضَنُّ بِهِ) (^٤) أي: يبخل به، يقال: ضَنِنت بالشيء أَضَنُّ به ضنينًا وضنانة على وزن عملت. قال ابن فارس: ضنَنت أَضِنُّ لغة (^٥).\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٦/ ٣٧٩.\n(^٢) هو من قول الفراء في \"المعاني\" ٣/ ٢٤٢، ورواه الطبري عن علي، والحسن، وقتادة ١٢/ ٤٦٦ - ٤٦٧ (٣٦٤٧٧ - ٣٦٤٨٧).\n(^٣) هو من قول ابن مسعود رواه عنه عبد الرزاق، وسعيد بن منصور وابن سعد وعبد بن حميد وابن جرير وابن أبي حاتم والمنذري والطبراني ٩/ ٢١٩، والحاكم ٢/ ٥١٦ وقال: صحيح الإسناد ولم يخرجاه كما في \"الدر\" ٦/ ٥٢٩.\n(^٤) هو قول أبي عبيدة في \"المجاز\" ٢/ ٢٨٨.\n(^٥) \"مجمل اللغة\" ٢/ ٥٦٠.","vol":"23","page":500},{"text":"قلت: وهما قراءتان -أعني: بالظاء والضاد- بمعنيين.\n(ص) (وَقَالَ عُمَرُ: ﴿النُّفُوسُ زُوِّجَتْ﴾ يُزَوَّجُ نَظِيرَهُ مِنْ أَهْلِ الجَنَّةِ وَالنَّارِ، ثُمَّ قَرَأَ ﴿احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ﴾ أخرجه عبد بن حميد عن أبي نعيم، ثنا سفيان، عن سماك، عن النعمان بن بشير، عنه (^١). وفي لفظ: الفاجر مع الفاجرة والصالح مع الصالحة (^٢).\nوقال الضحاك: زوجت الأرواح للأجساد. قال عكرمة: أي: ترد إليها (^٣). وقال الكلبي: زوج المؤمن الحور العين، والكافر الشيطان (^٤).\nوقال الربيع بن خثيم: يجيء المرء مع صاحب عمله يزوج الرجل بنظيره من أهل الجنة، وبنظيره من أهل النار (^٥).\nوقال الحسن: ألحق كل امرئ بشيعته. وقال عكرمة: يحشر الزاني مع الزانية، والمحسن مع المحسنة.\n(ص) (﴿عَسْعَسَ﴾: أَدْبَرَ) أخرجه ابن جرير عن ابن عباس. وعن قتادة والضحاك وعلي غيره، وقال مجاهد: إقباله وإدباره (^٦). وقال ابن زيد: عسعس: ولَّى وسعسع من ههنا، وأشار إلى المشرق إطلاع الفجر. وقال الحسن: عسعس: أقبل بظلامه. وعنه: إذا غشي الناس (^٧). وقيل: دنا من أوله وأظلم.\n_________\n(^١) أخرجه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٥٢٧.\n(^٢) \"تفسير الطبري\" ١٢/ ٤٦٢.\n(^٣) \"تفسير الطبري\" ١٢/ ٤٦٣.\n(^٤) رواه عنه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" ٦/ ٥٢٨.\n(^٥) \"تفسير الطبري\" ١٢/ ٤٦٣.\n(^٦) \"تفسير الطبري\" ١٢/ ٤٦٩ - ٤٧٠.\n(^٧) \"تفسير الطبري\" ١٢/ ٤٧٠.","vol":"23","page":501},{"text":"<span data-type='title' id=toc-2976>(٨٢) سورة الانفطار</span>\nوَقَالَ الرَّبِيعُ بْنُ خُثَيْمٍ: ﴿فُجِّرَتْ﴾ فَاضَتْ. وَقَرَأَ الأَعْمَشُ وَعَاصِمٌ ﴿فَعَدَلَكَ﴾ بِالتَّخْفِيفِ، وَقَرَأَهُ أَهْلُ الحِجَازِ بِالتَّشْدِيدِ، وَأَرَادَ مُعْتَدِلَ الخَلْقِ وَمَنْ خَفَّفَ، يَعْنِي فِي أَيِّ صُورَةٍ شَاءَ، إِمَّا حَسَنٌ وَإِمَّا قَبِيحٌ وَطَوِيلٌ وَقَصِيرٌ.\nهي مكية.\n(ص) (وَقَالَ الرَّبِيعُ بْنُ خُثَيْمٍ: ﴿فُجِّرَتْ﴾: فَاضَتْ) (^١) أخرجه عبد بن حميد عن أبي نعيم، والمؤمل بن إسماعيل، عن سفيان، عن أبيه عن أبي يعلى عنه به (^٢).\n(ص) (وَقَرَأَ الأَعْمَشُ وَعَاصِمٌ (فَعَدَلَكَ) بِالتَّخْفِيفِ) أي: صرفك وأحالك.\n(وَقَرَأَهُ أَهْلُ الحِجَازِ بالتَّشْدِيدِ أَرَادَ مُعْتَدِلَ الخَلْقِ) أي: لقوله: ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ (٤)﴾ (^٣).\n(وَمَنْ خَفَّفَ أراد: فِي أَيِّ صُورَةٍ شَاءَ، إِمَّا حَسَنٌ وإِمَّا قَبِيحٌ أوَ طَوِيلٌ أوَ قَصِيرٌ). قلت: قول ابن أبي حاتم، وقيل: معناه مثل المشدد من قولهم: عدل فلان على فلان في الحكم أي: سوى نصفيه، أي: لم\n_________\n(^١) ورد بهامش الأصل: قرأ الربيع بن خثيم مبنيًّا للمفعول مخففًا، فاعلمه هذا الذي نسبوه للربيع، ولكن الزهري فسره بفاضت وهذا التفسير [منسوب] لمجاهد وأنه قرأه مبنيًا للفاعل مخففا.\n(^٢) كذا عزاه السيوطي في \"الدر\" ٦/ ٥٣٣، وحكاه البغوي ٨/ ٣٥٥.\n(^٣) انظر: \"الحجة للقراء السبعة\" ٦/ ٣٨٢.","vol":"23","page":502},{"text":"يعدل به إلى طريق الجور، وقيل: معنى التشديد جعل خلقك مستقيمًا ليس فيه شيء زائد على شيء، وفي الحديث أنه - ﵇ - كان إذا نظر إلى الهلال قال: \"آمنت بالذي خلقك فسواك فعدَّلك\" (^١) بتشديد الدال باتفاق الرواة كما قاله ابن النقيب.\n_________\n(^١) رواه الطبراني في \"الأوسط\" ١/ ١٠١ (٣١١) من حديث أنس بن مالك، وقال الهيثمي في \"المجمع\" ١٠/ ٢٠٣: فيه أحمد بن عيسى اللخمي، ولم أعرفه، وبقية رجاله ثقات. وضعف الألباني إسناده كما في \"الضعيفة\" (٣٥٠٨).","vol":"23","page":503},{"text":"<span data-type='title' id=toc-2977>(٨٣) سورة وَيْلٌ لِلْمُطَفِّفِينَ</span>\nوَقَالَ مُجَاهِدٌ: ﴿رَانَ﴾: ثَبْتُ الخَطَايَا. ﴿ثُوِّبَ﴾ جُوزِيَ، وَقَالَ غَيْرُهُ: المُطَفِّفُ لَايُوَفِّي غَيْرَهُ.\n\n<span data-type='title' id=toc-2978>١ - باب</span>\n٤٩٣٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مَعْنٌ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺقَالَ: «﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ [المطففين: ٦] حَتَّى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْهِ». [٦٥٣١ - مسلم: ٢٨٦٢ - فتح: ٨/ ٦٩٦]\nهي مدنية كما جزم به الثعلبي، قال مقاتل: إلا ﴿قَالَ أَسَاطِيرُ الْأَوَّلِينَ﴾ وعن قتادة أنها مكية، وعن الكلبي أنها نزلت في طريق المدينة، وقال السدي: وهو داخلها وكانوا أهل تطفيف في الكيل والميزان فلما نزلت خرج - ﵇ - إلى السوق بالمدينة وكان أهل السوق يومئذ السماسرة، فتلاها عليهم وسماهم التجار، وقيل: نزلت في أبي جهينة.\nوقال أبو العباس في \"مقاماته\" أولها مدني وآخرها مكي والاستهزاء يعني: إنما كان بمكة ونزلت بعد العنكبوت كما قال السخاوي (^١).\nقال مقاتل -فيما حكاه ابن النقيب-: وهي أول سورة نزلت بالمدينة، و﴿وَيْلٌ﴾: وادٍ في جهنم عظيم (^٢)، يؤيده حديث أبي هريرة\n_________\n(^١) \"جمال القراء وكمال الإقراء\" ص ٨.\n(^٢) رواه الطبري ١/ ٤٢٢ (١٣٩٠)، وابن أبي حاتم ١/ ١٥٣ (٧٩٨)، والترمذي (٣١٦٤) والحاكم في \"المستدرك\" ٢/ ٥٠٧ وصححه، كلهم من حديث أبي سعيد الخدري. وقال الترمذي: غريب لا نعرفه مرفوعًا إلا من حديث ابن لهيعة.","vol":"23","page":504},{"text":"في \"صحيح ابن حبان\": \"يسلط على الكافر تسعة وتسعون تنينًا؛ أتدرون ما التنين؟ سبعون حية، لكل حية سبع رءوس، يلسعونه ويخدشونه إلى يوم القيامة\" (^١).\n(ص) (﴿رَانَ﴾ ثَبْتُ أي: الخَطَايَا. ﴿ثُوِّبَ﴾: جُوزِيَ). أخرجه ابن أبي حاتم عن حجاج، ثنا شبابة، ثنا ورقاء، عن ابن أبي نجيح، عنه (^٢). قال المفسرون: الرَّان والرين أيضًا، يقال: رين وران الذنب على الذنب حتى يسود القلب (^٣)، و﴿ثُوِّبَ﴾ وأثابه بمعنى.\nثم قال: (ص) (وَقَالَ غَيْرُهُ: المُطَفِّفُ: الذي لَا يُوَفِّي غَيْرَهُ). قلت: وأصله من التطفيف وهو النزر القليل.\nثم ساق حديث مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ [المطففين: ٦]، حَتَّى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إلى أَنْصَافِ أُذُنَيهِ\".\nوأخرجه مسلم أيضًا قال الترمذي عقب إخراجه: حديث صحيح مرفوع؛ وموقوف (^٤).\nوالرشح: العرق، كما أخرجه عبد بن حميد بزيادة \"من هول يوم\n_________\n(^١) \"صحيح ابن حبان\" ٧/ ٣٩٣ من حديث أبي هريرة. وحسنه الألباني كما في \"صحيح الترغيب والترهيب\" (٣٥٥٢).\n(^٢) \"تفسير مجاهد\" ٢/ ٧٣٨، ورواه الطبري عنه -أعني عن مجاهد- ١٢/ ٤٩١ (٣٦٦٣٤).\n(^٣) وهو قول أكثر المفسرين ورواه الطبري عن الحسن وعن قتادة أيضًا ١٢/ ٤٩٠ (٣٦٦٢٧، ٣٦٦٤١) وذكره ابن كثير عن الحسن، ومجاهد، وقتادة وابن زيد وغيرهم ٤/ ٥١٤.\n(^٤) \"جامع الترمذي\" (٢٤٢٢) من حديث ابن عمر، ورواه أيضًا هناد، وعبد بن حميد، وابن المنذر كما في \"الدر\" ٦/ ٥٣٧.","vol":"23","page":505},{"text":"القيامة وعظمه\" (^١)، وقد ساق البخاري أيضًا حديث أبي هريرة - ﵁ - مرفوعًا: \"إن العرق يوم القيامة ليذهب في الأرض سبعين باعًا وإنه ليبلغ إلى أفواه الناس أو إلى آذانهم\" (^٢) وروى الوايلي من حديث عبد الله بن عمر: تلا - ﵇ - هذِه الآية وقال: \"كيف بكم إذا جمعكم الله كما يجمع النبل في الكنانه خمسين ألف سنة لا ينظر إليكم .. \" الحديث ثم قال: غريب جيد الإسناد (^٣).\nقال البيهقي: وهذا في الكفار، وأما المؤمن فيخفف عنه ذلك اليوم حتى يكون أهون عليه من الصلاة المكتوبة، رواه أبو سعيد، وأبو هريرة مرفوعًا.\nوفي مسلم من حديث سُليم بن علية، عن المقداد مرفوعًا: \"تُدْنَى الشمس يوم القيامة من الخلق حتى تكون منهم كمقدار ميل\" قال سُليم: فوالله، ما أدري ما يعني بالميل؛ مسافة الأرض، أو الميل الذي تُكْتَحَلُ به العين فيكون الناس على قدر أعمالهم في العرق؛ فمنهم من يكون إلى كعبيه، ومنهم من يكون إلى عضديه، ومنهم من يلجمه العرو إلجامًا، وأشار رسول الله - ﷺ - بيده إلى فيه (^٤). زاد الترمذي بعد ذكر الميل: \"فتصهرهم الشمس\" (^٥).\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٥٣٧.\n(^٢) سيأتي برقم (٦٥٣٢) كتاب: الرقاق، باب: قول الله: ﴿أَلَا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ﴾.\n(^٣) رواه أيضًا الطبراني، وأبو الشيخ، والحاكم ٤/ ٥٧٢، وابن مروديه، والبيهقي في \"البعث\" كما في \"الدر\" ٦/ ٥٣٧. وقال الحاكم: صحيح الإسناد ولم يخرجاه.\nوقال الهيثمي في \"المجمع\" ٧/ ١٣٥: رواه الطبراني ورجاله ثقات.\n(^٤) \"صحيح مسلم\" (٢٨٦٤) كتاب: الجنة، باب: في صفة يوم القيامة.\n(^٥) \"جامع الترمذي\" (٢٤٢١) من حديث المقداد.","vol":"23","page":506},{"text":"وعند ابن أبي شيبة، عن سلمان قال: تعطى الشمس يوم القيامة حر عشر سنين ثم تُدنَى من جماجم الناس حتى تكون قاب قوسين قال: فيعرقون حتى يسيح العرق، فإنه لم يرتفع حتى يغرغر الرجل. قال سلمان: حتى يقول الرجل: غرغر (^١).\nزاد ابن المبارك في \"زهده\" وليس على أحد يومئذ طحربة يعني خرقة ولا ترى فيه عورة مؤمن ولا مؤمنة، ولا يضر حرها يومئذ مؤمنًا ولا مؤمنة، وأما الآخرون -أو قال: الكفار- فتطبخهم، فإنما تقول أجوافهم: غِق غِق (^٢)، وللبيهقي في \"بعثه\" من حديث أبي الأحوص، عن عبد الله مرفوعًا: \"إن الكافر ليلجم بعرقه يوم القيامة من طول ذلك اليوم حتى يقول: يا رب أرحني ولو إلى النار\".\nوقال كعب: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ مقدار ثلاثمائة عام (^٣)، وللحاكم بإسناد جيد، عن عقبة مرفوعًا \"تدنو الشمس من الأرض، فيعرق الناس فمن الناس من يبلغ عرقه كعبيه، ومنهم من يبلغ إلى نصف الساق، ومنهم من يبلغ إلى ركبتيه، ومنهم من يبلغ العجز، ومنهم من يبلغ الخاصرة، ومنهم من يبلغ منكبيه، ومنهم من يبلغ عنقه، ومنهم من يبلغ وسط فيه -وأشار بيده فألجمها فاه- ومنهم من يغطيه عرقه\" وضرب بيده إشارة فأمرَّ بيده فوق رأسه من غير أن يصيب الرأس دور راحلته يمنيًا وشمالًا (^٤).\n_________\n(^١) \"المصنف\" ٦/ ٣١٢.\n(^٢) \"الزهد والرقاق\" رواية نعيم بن حماد ص ١٠٠ (٣٤٧) عن أبي عثمان النهدي عن سلمان.\n(^٣) رواه الطبري ١٢/ ٤٨٦ (٣٦٥٩٣، ٣٦٥٩٤).\n(^٤) \"المستدرك\" ٤/ ٥٧١، وقال: صحيح الإسناد ولم يخرجاه.","vol":"23","page":507},{"text":"وقال عبد الله بن مسعود: الأرض يوم القيامة نار تأكلها والجنة من ورائها يرى من (كواكبها) (^١) وكواعبها فيغرق الناس حتى يرشح عرقه في الأرض قدر قامة، ثم يرتفع حتى يبلغ أنفه وما مسه الحساب، ولما سئل عبد الله بن عمرو حين ذكر العرق: فأين المؤمنون؟ قال: على كراسيَ من ذهب ويظلل عليهم الغمام (^٢)، وعن أبي موسى: الشمس فوق رءوس الناس يوم القيامة وأعمالهم تظلهم (^٣).\nوفي مسلم من حديث جابر مرفوعًا: \"نحن يوم القيامة على كوم فوق الناس\" (^٤) وفي رواية \"على تل ويكسوني ربي حلة خضراء، ثم يؤذن لي في الشفاعة، فذلك المقام المحمود\" قال ابن العربي: كل أحد يقوم عرقه معه، وهو خلاف المعتاد في الدنيا، فإن الجماعة إذا وقفوا في الأرض المعتدلة أخذهم الماء أخذًا، ولا يتناوبون، وهذا من القدرة التي تخرق العادات؛ والإيمان بها من الواجبات.\nقال ابن برجان (^٥) في \"إرشاده\": وليس ببعيد أن يكون الناس كلهم في صعيد واحد وموقف سواء يشرب بعضهم من الحوض دون غيره، وكذا حكم النور، والغرق يغرق في عرقه أويبلغ منه ما شاء الله جزاءً لسعيه في الدنيا، والآخرُ في ظل العرش، كما في الدنيا، يمشي المؤمن بنور إيمانه\n_________\n(^١) في هامش الأصل: لعله (أكوابها).\n(^٢) \"تفسير مجاهد\" ٢/ ٧٣٧ من طريق خيثمة عن عبد الله بن عمرو.\n(^٣) رواه ابن أبي شيبة ٧/ ١٥٤ (٣٤٨٠٤)، وأبو نعيم في \"الحلية\" ١/ ٢٦١ من طريق الأعمش عن أبي ظبيان عنه.\n(^٤) \"صحيح مسلم\" (٣١٦) كتاب: الإيمان، باب: أدنى أهل الجنة منزلة فيها.\n(^٥) هو الامام أبو الحكم عبد السلام بن عبد الرحمن اللخمي الإشبيلي، له \"الارشاد في تفسير القرآن\"، توفي سنة ٦٢٧ هـ. انظر: \"سير الأعلام\" ٢٠/ ٧٢، \"كشف الظنون\" ١/ ٦٩.","vol":"23","page":508},{"text":"في الناس، بخلاف الكافر، والمؤمن في الوقاية بخلافه، والمؤمن يروى ببرد اليقين والهداية، بخلاف المبتدع، وكذا الأعمى.\nوقال القرطبي: يحتمل أن يخلق الله ارتفاعًا على الأرض التي تحت قدم كل إنسان بحسب عمله فيرتفع عنها بحسب ذلك، أو يكون الناس يحشرون جماعات وكل واحد عرقه في جهة بحسبه، والقدرة بعد صالحة لأن يمسك كل إنسان عليه بحسب عمله فلا يتصل بغيره وإن كان بإزائه؛ كما أمسك جري البحر لموسى حين لقاء الخضر ولبني إسرائيل لما اتبعهم فرعون.\nوقال الغزالي: كل عرق لم يخرجه التعب في سبيل الله من حج وجهاد وصيام وقيام، وتردد في قضاء حاجة المسلم، وتحمل مشقة في أمر بمعروف ونهي عن منكر فيستخرجه الحياء والخوف في صعيد القيامة، ويطول فيه الكرب (^١).\nوقال المحاسبي: في \"أهواله\" إذا وافى الموقف أهل السماوات والأرض كسيت الشمس حر سبع سنين ثم أدنيت من قاب قوسين، ولا ظل ذلك اليوم إلا ظل عرش الرحمن؛ فمن بين مستظل به، ومن يضج بحرها، قد صهرت رأسه، واشتد فيها كربه. وقد ازدحمت الأمم، وتضايقت ودفع بعضهم بعضًا، واختلفت الأقدام، وانقطعت الأعناق من العطش، قد اجتمع عليهم في مقامهم حر الشمس مع وهج أنفاسهم وتزاحم أجسامهم؛ ففاض العرق منهم على وجه الأرض، ثم على أقدامهم على قدر مراتبهم ومنازلهم عند ربهم من السعادة والشقاء.\n_________\n(^١) \"إحياء علوم الدين\" ٤/ ٥١٥.","vol":"23","page":509},{"text":"<span data-type='title' id=toc-2979>(٨٤) سُورةُ ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾</span>\nقَالَ مُجَاهِدٌ: ﴿كِتَابَهُ بِشِمَالِهِ﴾ [الحاقة: ٢٥]: يَأْخُذُ كِتَابَهُ مِنْ وَرَاءِ ظَهْرِهِ ﴿وَسَقَ﴾ [الانشقاق: ١٧]: جَمَعَ مِنْ دَابَّةٍ. ﴿ظَنَّ أَنْ لَنْ يَحُورَ﴾ [الانشقاق: ١٤]: لَا يَرْجِعَ إِلَيْنَا.\n\n<span data-type='title' id=toc-2980>١ - باب ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾ [الانشقاق: ٨]</span>\n٤٩٣٩ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، عَنْ عُثْمَانَ بْنِ الأَسْوَدِ، قَالَ: سَمِعْتُ ابْنَ أَبِي مُلَيْكَةَ سَمِعْتُ عَائِشَةَ - ﵂قَالَتْ سَمِعْتُ النَّبِيَّ - ﷺ -. حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -.\nحَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ أَبِي يُونُسَ حَاتِمِ بْنِ أَبِي صَغِيرَةَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْقَاسِمِ، عَنْ عَائِشَةَ - ﵂قَالَتْ قَالَ رَسُولُ اللهِ - ﷺ -: «لَيْسَ أَحَدٌ يُحَاسَبُ إِلاَّ هَلَكَ». قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، جَعَلَنِي اللهُ فِدَاءَكَ، أَلَيْسَ يَقُولُ اللهُ -﷿- ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾؟ [الانشقاق: ٧ - ٨]. قَالَ: «ذَاكَ الْعَرْضُ يُعْرَضُونَ، وَمَنْ نُوقِشَ الْحِسَابَ هَلَكَ». [انظرة ١٠٣ - مسلم: ٢٨٧٦ - فتح: ٨/ ٦٩٧].","vol":"23","page":510},{"text":"<span data-type='title' id=toc-2981>٢ - باب ﴿لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (١٩)﴾ [الانشقاق: ١٩]\n٤٩٤٠ </span>- حَدَّثَنَا سَعِيدُ بْن النَّضْرِ، أَخْبَرَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ جَعْفَرُ بْنُ إِيَاسٍ، عَنْ مُجَاهِدٍ قَالَ: قَالَ ابن عَبَّاسٍ: ﴿لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (١٩)﴾ [الانشقاق: ١٩] حَالًا بَعْدَ حَالٍ، قَالَ هذا نَبِيُّكُمْ - ﷺ -. [فتح: ٨/ ٦٩٨]\nهي مكية (^١)، وتسمى سورة الشفق.\n(ص) (قَالَ مُجَاهِدٌ: ﴿كِتَابَهُ بِشِمَالِهِ﴾: يَأْخُذُ كِتَابَهُ مِنْ وَرَاءَ ظَهْرِهَ). جزم به الثعلبي، ثم نقل عن مجاهد يخلع يده من وراء ظهره (^٢).\n(ص) (﴿وَسَقَ﴾: جَمَعَ مِنْ دَابَّةٍ) (^٣). يقال: وسقته أسقه وسقًا، ومنه قيل للطعام الكثير: وسق.\n(ص) (﴿ظَنَّ أَنْ لَنْ يَحُورَ﴾: أن لَا يَرْجِعَ إِلَيْنَا) (^٤). ومنه قول الأعرابية [لابنتها]: حوري (^٥): أي: ارجعي.\nثم ساق حديث عُثْمَانَ بْنِ الأَسْوَدِ قَالَ: سَمِعْتُ ابن أَبِي مُلَيْكَةَ: سَمِحْتُ عَائِشَةَ تحدث قَالَتْ: سَمِعْتُ رسول الله - ﷺ -.\n_________\n(^١) وهو قول ابن عباس، كما رواه عنه النحاس، وابن مردويه، والبيهقي، كما عزاه السيوطي في \"الدر\" ٦/ ٥٤٦، ولا خلاف بين المفسرين في مكيتها.\n(^٢) \"تفسير مجاهد\" ٢/ ٧٤٢، ورواه الطبري ٦/ ٥٠٩ من رواية ابن أبي نجيح.\n(^٣) تفسير مجاهد ٢/ ٧٤١.\n(^٤) المصدر السابق.\n(^٥) في الأصل: (لأبيها حوري) وعلَّم على (حوري): كذا، والصواب ما أثبتناه وانظر \"تفسير القرطبي\" ١٩ م ٢٧١، \"الكشاف\" ٤/ ٥٦٦.","vol":"23","page":511},{"text":"وعَنْ أَيُّوبَ، عَنِ ابن أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ، عَنِ رسول الله - ﷺ -.\nوعَنْ يَحْيَى، عَنْ أَبِي يُونُسَ حَاتِمِ بْنِ أَبِي صَغِيرَةَ، عَنِ ابن أَبِي مُلَيْكَةَ، عَنِ القَاسِمِ، عَنْ عَائِشَةَ ﵂ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَيْسَ أَحَدٌ يُحَاسَبُ إِلَّا هَلَكَ\". قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، جَعَلَنِي اللهُ فِدَاءَكَ، أَلَيْسَ يَقُولُ اللهُ تعالى: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾؟ قَالَ: \"ذَاكَ العَرْضُ، وَمَنْ نُوقِشَ الحِسَابَ هَلَكَ\".\nالشرح:\nسقط من نسخة أبي زيد في السند الأول ذكر ابن أبي ملكية، ولا يتسند إلا به، كما نبه عليه الجياني (^١)، وزيد في الثاني: القاسم ابن محمد عن عائشة، وهو وهم أيضًا، وإنما ذكر القاسم من رواية أبي يونس. قال الدارقطني: وتابع أيوب ابن جريج وعثمان بن الأسود ومحمد بن سليم المكي وصالح بن رستم ورباح بن أبي معروف والحريش بن الخريت وحماد بن يحيى الأبح وعبد الجبار بن الورد كلهم عن ابن أبي مليكة عن عائشة. قال: وكذلك مروان الفزاري عن ابن أبي صغيرة، عن ابن أبي مليكة، وخالفه القطان وابن المبارك فروياه عن حاتم عن ابن أبي ملكية عن القاسم عنها، وقولهما أصح، لأنهما زادا، وهما حافظان متقنان، وزيادة الحافظ مقبولة (^٢).\nقلت: ويجوز أن يكون سمعه مرة منها، كما سلف صريحًا، ومرة عن القاسم عنها. فرواه بهما، وسلف هذا الحديث في العلم، من حديث نافع بن عمر، عن ابن أبي مليكة عنها، ولما ذكره البخاري\n_________\n(^١) \"تقييد المهمل\" ٢/ ٧٠٣.\n(^٢) \"العلل\" ١٤/ ٣٥٩ - ٣٦٠، وانظر: \"الإلزامات والتتبع\" ح (١٩٠).","vol":"23","page":512},{"text":"في الرقاق من حديث عثمان بن الأسود قال: تابعه ابن جريج ومحمد بن سليم وأيوب وصالح بن رستم (^١)، وادعى المزي أن المحفوظ رواية صالح.\nقلت: وله شاهد من حديث همام، عن قتادة، عن أنس مرفوعًا: \"من حوسب عذب\" أخرجه الترمذي من حديث قتادة وقال: لا نعرفه إلا من هذا الوجه (^٢). وأما ما أخرجه اللالكائي في \"سننه\" من حديث أبي مروان، عن هشام، عن (^٣) عائشة ﵂ قالت: لا يحاسب رجل يوم القيامة إلا دخل الجنة، ثم ذكرت الآية، يقرأ عليه عمله فإذا عرفه غفر له ذلك؛ لأن الله تعالى يقول: ﴿فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (٣٩)﴾ [الرحمن: ٣٩]، وأما الكافر فقال: ﴿يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (٤١)﴾ [الرحمن: ٤١]، فلا يقاوم حديثها هذا.\nقوله: للكافر، هذا لا ينافي قوله: ﴿وَلَا يُكَلِّمُهُمُ اللهُ﴾ [البقرة: ١٧٤] فإن المراد بكلام يحبونه وإلا فقد قال تعالى: ﴿اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ﴾ [المؤمنون: ١٠٨] كما نبه عليه ابن جرير (^٤).\nوقوله: \"ذلك العرض\" يعرضون: يريد الحساب المذكور في الآية، وهو عرض أعمال المؤمنين، وتوقفه عليها تفصيلًا حتى يعرف منَّة الله تعالى عليه في سترها عليه في الدنيا وفي عفوه عنها في الآخرة\"\n_________\n(^١) سيأتي برقم (٦٥٣٦) باب: من نوقش الحساب عذب.\n(^٢) \"جامع الترمذي\" (٣٣٣٨).\n(^٣) ورد بهامش الأصل: ما أدرك هشام عائشة. قال هشام: إنها توفيت سنة سبع وخمسين، وقال جماعة: سنة ثمان، وولد هشام سنة إحدى وستين مقتل الحسين - ﵁ -.\n(^٤) \"تفسير الطبري\" ٢/ ٧٥.","vol":"23","page":513},{"text":"وحقيقة العرض إدراك الشيء ليعلم غايته وحاله. قال تعالى: ﴿يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَى مِنْكُمْ خَافِيَةٌ (١٨)﴾ [الحاقة: ١٨]: وقال: ﴿وَعُرِضُوا عَلَى رَبِّكَ صَفًّا﴾ [الكهف: ٤٨] ولا يزال الخلق قيامًا في يوم كان مقداره خمسين ألف سنة ما شاء الله أن يقيموا حتى يلهموا أو يهمُّوا بالاستشفاع إلى الأنبياء.\nوقد ورد في كيفية العرض أحاديث كثيرة، والمعول منها على تسعة أحاديث في تسعة أوقات -كما نبه عليه ابن العربي في \"سراجه\"-:\nأولها: حديث في رؤية الرب تعالى في حديث أبي هريرة وأبي سعيد وفيه: \"أتاهم رب العالمين\" (^١).\nثانيها: حديث عائشة السالف.\nثالثها: حديث الحسن عن أبي هريرة مرفوعًا \"يعرض الناس يوم القيامة ثلاث عرضات\" (^٢).\nرابعها: حديث أنس مرفوعًا \"يجاء بابن آدم يوم القيامة كأنه (بذح) (^٣) \" (^٤).\nخامسها: حديث أبي هريرة وأبي سعيد \"يؤتى بعبد يوم القيامة فيقال\n_________\n(^١) سلف برقم (٤٥٨١) كتاب: التفسير، باب: قوله: ﴿إِنَّ اللهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾.\n(^٢) رواه الترمذي (٢٤٢٥) وقال: لا يصح هذا الحديث من قبل أن الحسن لم يسمع من أبي هريرة.\nورواه ابن ماجه من حديث أبي موسى الأشعري (٤٢٧٧).\nوقال البوصيري في \"زوائده\" (١٤٥٦): رجاله ثقات إلا أنه منقطع، الحسن لم يسمع من أبي موسى. وضعفه الألباني في \"ضعيف ابن ماجه\" (٩٣٢).\n(^٣) ورد بهامش الأصل: البذح ولد الضأن.\n(^٤) رواه الترمذي (٢٤٢٧) وانفرد به.","vol":"23","page":514},{"text":"له: ألم أجعل لك سمعًا وبصرًا؟! \" (^١) الحديث.\nسادسها: ثبت من طرق صحاح أنه - ﵇ - قال: \"يؤتى بالعبد يوم القيامة فيضع عليه كنفه\" (^٢).\nسابعها: حديث أبي ذر مرفوعًا: \"إني لأعلم آخر أهل الجنة دخولًا، وآخر أهل النار خروجًا، رجلًا يؤتى به يوم القيامة فيقال: اعرضوا عليه صغار ذنوبه .. \" (^٣) الحديث.\nثامنها: حديث أنس مرفوعًا: \"يخرج من النار أربعة فيعرضون على الله .. \" (^٤).\nتاسعها: العرض على الرب ﷻ، قال: ولا أعلم في الحديث إلا قوله: \"حتى لم يبق إلا من يعبدُ الله حتى أتاهم رب العالمين\" وقد سلف.\nقلت: صح العرض في مواضع أخر إن عددت ما نحن فيه من ذلك:\nأحدها: حديث أبي برزة الأسلمي في مسلم مرفوعًا: \"لا تزول قدما عبد يوم القيامة حتى يسأل عن أربع .. \" (^٥) الحديث.\n_________\n(^١) رواه الترمذي (٢٤٢٨) وقال: حديث صحيح غريب. وصححه الألباني في \"صحيح الجامع\" (٧٩٩٧).\n(^٢) بنحوه سلف برقم (٢٤٤١) كتاب: المظالم، باب: قول الله تعالى: ﴿أَلَا لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ﴾، من حديث ابن عمر.\n(^٣) \"صحيح مسلم\" (٣١٤) كتاب: الإيمان: باب: أدنى أهل الجنة منزلة فيها.\n(^٤) \"صحيح مسلم\" (٣٢١) كتاب: الإيمان: باب: أدنى أهل الجنة منزلة فيها.\n(^٥) رواه الدارمي في سننه (٥٥٦)، والطبراني في \"الكبير\" ٢٠/ ٦٠ - ٦١ (١١١) من حديث معاذ بن جبل، ورواه الطبراني في \"الكبير\" ١١/ ١٠٢ من حديث ابن عباس ولم أجده في مسلم.","vol":"23","page":515},{"text":"ثانيها: \"إذا كان يوم القيامة دعا الله بعبد من عباده فيسأله عن جاهه كما يسأله عن عمله\".\nثالثها: حديث عدي بن حاتم مرفوعًا \"ما منكم من أحد إلا سيكلمه الله ليس بينه وبينه ترجمان .. \" الحديث (^١).\nرابعها: حديث البخاري: \"يدعَى نوح يوم القيامة فيقول: لبيك رب .. \" الحديث (^٢).\nخامسها: حديث البطاقة، صححه الحاكم (^٣).\nسادسها: حديث الذي أوصى أن تحرق عظامه، ويذرَّ في يوم ريح مخافة الله (^٤).\nوذكر عائشة الآية وجهه أنها تمسكت بظاهر الحساب لتناوله القليل والكثير، بخلاف لفظ المناقشة. وفيه: تخصيص الكتاب بالسنة.\nثم ذكر البخاري أيضًا بإسناده (عن مجاهد قال: قال ابن عباس. ﴿لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (١٩)﴾: حالًا بعد حال قال: هذا نبيكم - ﷺ -)، وهو من أفراده، وقال الحاكم فيه أنه على شرط الشيخين (^٥).\nيقال: إنه فسر (لَتَرْكَبَنَّ) -بفتح الباء- على الخطاب له. وفي لفظ:\n_________\n(^١) سيأتي برقم (٦٥٣٩) كتاب: الرقاق، باب: من نوقش الحساب عذب.\n(^٢) سلف برقم (٤٤٨٧) كتاب: التفسير، باب: قوله تعالى: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً﴾.\n(^٣) رواه الترمذي برقم (٢٦٣٩)، وأحمد في \"المسند\" ٢/ ٢٢١، والحاكم في \"المستدرك\" ١/ ٦، وقال التزمذي: حسن غريب، وقال الحاكم: صحيح، لم يخرج في الصحيحين.\n(^٤) رواه الطبراني في الكبير ١٠/ ٢٠٣.\n(^٥) \"المستدرك\" ٢/ ٥١٩ وقال حديث صحيح الإسناد ولم يخرجاه وكلام المؤلف أنه قال: على شرط الشيخين قاله الحاكم في الحديث الذي قبله بلفظ: عن علقمة عن عبد الله في قوله -﷿-: ﴿لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (١٩)﴾ قال: السماء.","vol":"23","page":516},{"text":"منزلا بعد منزل. ويقال: أمرًا بعد أمر (^١) وقال ابن مسعود: لتركبن السماء حالا، مرة كالدهن ومرة كالدهان، فتفطر ثم تنشق. وقال الشعبي: لتركبن يا محمد سماء بعد سماء. وقيل: المعنى على مخاطبة الجنس من صحة ومرض وشباب وهرم، ومن قرأ: ﴿لَتَرْكَبُنَّ﴾ بضم الباء يعني: (الكسابين) (^٢) حالًا بعد حال، وقال ابن زيد: الآخرة بعد الأولى (^٣).\nوقيل: الشدائد والأهوال، ثم الموت، ثم البعث، ثم العرض نقل عن ابن عباس (^٤) وقيل: الرخاء بعد الشدة وعكسه، والغنى بعد الفقر، وعكسه، والصحة بعد السقم، وعكسه، قاله الحسن (^٥).\nوقيل: كون الآن جنينًا، ثم رضيعًا، ثم فطيمًا، ثم غلامًا، ثم شابًا ثم شيخًا (^٦).\nوقيل: ركوب سنن من كان قبلكم (^٧). وقيل: تغير حال الإنسان في الآخرة. وفتح الباء قراءة حمزة وابن كثير والكسائي. والضم لنافع وأبي عمرو وعاصم. وقرأ ابن مسعود بالمثناة تحت ونصب الباء الموحدة، وقرأه أبو المتوكل كذلك لكن رفع الباءَ (^٨).\n_________\n(^١) روى هذِه الألفاظ الطبري في \"تفسيره\" ١٢/ ٥١٤ عن ابن عباس.\n(^٢) كذا في الأصل.\n(^٣) انظر: \"تفسير الطبري\" ١٢/ ٥١٥.\n(^٤) ذكره البغوي في \"تفسيره\" ٨/ ٣٧٦ وابن الجوزي في \"زاد المسير\" ٩/ ٦٨.\n(^٥) ذكره ابن الجوزي في\"زاد المسير\" ٩/ ٦٨.\n(^٦) ذكره البغوي في \"تفسيره\" ٨/ ٣٧٦ وابن الجوزي في \"زا د المسير\" ٩/ ٦٨ عن عكرمة.\n(^٧) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٩٢.\n(^٨) انظر: \"تفسير الطبري\" ١٢/ ٥١٣، ٥١٦ و\"زاد المسير\" ٩/ ٦٧ و\"الدر المنثور\" ٦/ ٥٥٠ و\"تحبير التيسير\" لابن الجزري ص ١٩٨.","vol":"23","page":517},{"text":"<span data-type='title' id=toc-2982>(٨٥) سورة ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (١)﴾</span>\n<span data-type='title' id=toc-2983>باب ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾</span>\n﴿وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾ قَالَ أَبُو العَالِيَةِ: ﴿اسْتَوَى إِلَى السَّمَاءِ﴾ ارْتَفَعَ، ﴿فَسَوَّاهُنَّ﴾ خَلَقَهُنَّ. وَقَالَ مُجَاهِدٌ: ﴿اسْتَوَى﴾ عَلَا عَلَى العَرْشِ.\nوَقَالَ ابن عَبَّاسٍ: ﴿الْوَدُودُ﴾ الحَبِيبُ. ﴿الْمَجِيدُ﴾ الكَرِيمُ.\nهي مكية.\n(ص) (وقال مجاهد: الأخدود شق في الأرض) أخرجه عبد بن حميد عن شبابة بالإسناد السالف، وزاد بعد قوله: (شق في الأرض) نجران كانوا يعذبون الناس فيها (^١). وعند الطبري عنه: شقوق في الأرض (^٢). زاد غيره: الشق المستطيل في الأرض (^٣).\nوقد اختلف في الأخدود المذكور في الآية، ومن خدده وفي \"صحيح مسلم\" (^٤) من حديث صهيب أن عبد الله بن الثامر كان يختلف إلى راهب اسمه فيمنون (^٥) وأن ابن الثامر كان يبرئ الأكمة\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٥٥٣.\n(^٢) \"تفسير الطبري\" ١٢/ ٥٢٤.\n(^٣) ذكره البغوي في \"تفسيره\" ٨/ ٣٨٣ وكذا فسره ابن هشام في \"السيرة\" ١/ ٣٥.\n(^٤) مسلم (٣٠٠٥) كتاب الزهد والرقائق باب قصة أصحاب الأخدود.\n(^٥) ورد بهامش الأصل: مسلم لم يسم الغلام ولا الراهب، وفي خط الدمياطي اسمه كما ذكرته في الأصل، هذا، وصححت عليه وفي الأصل الذي نقلت منه تصحف.","vol":"23","page":518},{"text":"والأبرص وسائر الأدواء، وأن الكافر لما قتله أمر الناس فخدَّ لهم الأخدود، وساقه ابن إسحاق وابن جرير وغيرهما ومحله كتب التفسير (^١).\n(ص) (فتنوا: عذبوا وأخرجوا) نظيره: ﴿يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ (١٣)﴾ [الذاريات: ١٣].\n_________\n(^١) انظر هذِه القصة في \"سيرة ابن هشام\" ١/ ٣٠ - ٣٥ وتفسير الطبري ١٢/ ٥٢٤ - ٥٢٥. و\"تفسير عبد الرزاق\" ٢/ ٢٩٤ - ٢٩٥ و\"تفسير البغوي\" ٨/ ٣٨٣ - ٣٨٥ و\"الدر المنثور\" ٦/ ٥٥٥ - ٥٥٦.","vol":"23","page":519},{"text":"<span data-type='title' id=toc-2984>(٨٦) سورة الطَّارِقِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿ذَاتِ الرَّجْعِ﴾: سَحَابٌ يَرْجِعُ بِالْمَطَرِ. ﴿ذَاتِ الصَّدْعِ﴾: تَتَصَدَّعُ بِالنَبَاتِ.\nهي مكية.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿ذَاتِ الرَّجْعِ﴾: سَحَابٌ يَرْجِعُ بِالْمَطَرِ. ﴿ذَاتِ الصَّدْعِ﴾: تصدّع بِالنَّبَاتِ) وأخرجه عبد بن حميد ثنا شبابة ثنا ورقاء عن ابن أبي نجيح عنه بلفظ: السحاب تمطر ثم ترجع بالمطر، ﴿وَالْأَرْضِ ذَاتِ الصَّدْعِ (١٢)﴾ المأزم غير الأودية (^١) وكذا أخرجه الطبري عنه (^٢)، وابن المنذر أيضًا، وقال ابن زيد ﴿وَالسَّمَاءِ ذَاتِ الرَّجْعِ (١١)﴾ شمسها وقمرها ونجومها يأتين من ههنا (^٣)، وممن قال: تتصدع بالنبات عن ابن عباس والحسن وعكرمة وغيرهم (^٤).\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٥٦٢.\n(^٢) \"تفسير الطبري\" ١٢/ ٥٣٩، ٥٤٠.\n(^٣) انظر: \"تفسير الطبري\" ١٢/ ٥٣٩.\n(^٤) انظر: \"تفسير الطبري\" ١٢/ ٥٣٩، ٥٤٠ و\"الدر المنثور\" ٦/ ٥٦١ - ٥٦٢.","vol":"23","page":520},{"text":"<span data-type='title' id=toc-2985>(٨٧) سورة: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾</span>\nوَقَالَ مُجَاهِدٌ: (﴿قَدَّرَ فَهَدى﴾: قَدَّرَ الشَّقَاءَ وَالسَّعَادَةَ، وَهَدى الأَنْعَامَ لِمَرَاتِعِهَا.\n\n<span data-type='title' id=toc-2986>١ - باب</span>\n٤٩٤١ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁قَالَ: أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مُصْعَبُ بْنُ عُمَيْرٍ وَابْنُ أُمِّ مَكْتُومٍ فَجَعَلَا يُقْرِئَانِنَا الْقُرْآنَ، ثُمَّ جَاءَ عَمَّارٌ وَبِلَالٌ وَسَعْدٌ، ثُمَّ جَاءَ عُمَرُ بْنُ الْخَطَّابِ فِي عِشْرِينَ، ثُمَّ جَاءَ النَّبِيُّ - ﷺ - فَمَا رَأَيْتُ أَهْلَ الْمَدِينَةِ فَرِحُوا بِشَيْءٍ فَرَحَهُمْ بِهِ، حَتَّى رَأَيْتُ الْوَلَائِدَ وَالصِّبْيَانَ يَقُولُونَ: هَذَا رَسُولُ اللهِ قَدْ جَاءَ. فَمَا جَاءَ حَتَّى قَرَأْتُ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ [الأعلى:١] فِي سُوَرٍ مِثْلِهَا. [فتح: ٨/ ٦٩٩].\nهي مكية.\nذكر فيه حديث البراء وقد سلف في باب: مقدمه - ﵇ - المدينة (^١) ويأتي في فضائل القرآن (^٢) وقرئ بعد ﴿الْأَعْلَى﴾ (سبحان ربي الأعلى).\n_________\n(^١) سلف برقم (٣٩٢٤) (٣٩٢٥) كتاب مناقب الأنصار.\n(^٢) يأتي برقم (٤٩٩٥) كتاب: فضائل القرآن، باب: تأليف القرآن.","vol":"23","page":521},{"text":"<span data-type='title' id=toc-2987>(٨٨) سورة ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (١)﴾</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿عَامِلَةٌ نَاصِبَةٌ (٣)﴾: النَّصارى. وَقَالَ مُجَاهِدٌ: ﴿عَيْنٍ آنِيَةٍ﴾: بَلَغَ إِنَاهَا وَحَانَ شُرْبُهَا. ﴿حَمِيمٍ آنٍ﴾: بَلَغَ إِنَاهُ. ﴿لَا تَسْمَعُ فِيهَا لَاغِيَةً﴾: شَتْمًا. الضَّرِيعُ: نَبْتٌ يُقَالَ لَهُ: الشِّبْرِقُ، يُسَمِّيهِ أَهْلُ الحِجَازِ الضَّرِيعَ إِذَا يَبِسَ، وَهْوَ سَمٌّ. ﴿بِمُصَيْطِرٍ﴾: بِمُسَلَّطٍ، وَيُقْرَأُ بِالصَّادِ وَالسِّينِ. وَقَالَ ابن عَبَّاسٍ: ﴿إِيَابَهُمْ﴾ مَرْجِعَهُمْ.\nهي مكية، وقال ابن عباس: إن الغاشية من أسماء يوم القيامة، وعن سعيد بن جبير هي غاشية النار (^١) و(هل) بمعنى (قد) في جميع القرآن، قاله مقاتل.\n(ص) (قَالَ ابن عَبَّاسٍ: ﴿عَامِلَةٌ نَاصِبَةٌ (٣)﴾: النَّصَارى) حكاه الثعلبي عنه من رواية أبي الضحى: هم الرهبان وأصحاب الصوامع، قال: وهو قول سعيد بن جبير وزيد بن أسلم، نعم في \"تفسيره\" رواية ابن أبي زياد الشامي من قال: إنهم الرهبان فقد كذب، وفي رواية الضحاك عنه: عاملة لغير الله، ناصبة في النار، ولا يغير عنها العذاب طرفة عين.\nوعند الطبري عنه: يعمل وينصب في النار (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: [﴿عَيْنٍ آنِيَةٍ﴾]، بَلَغَ إِنَاهَا وَحَانَ شُرْبُهَا (^٣)\n_________\n(^١) رواهما الطبري ١٢/ ٥٥٠ (٣٧٠٠٣، ٣٧٠٠٦).\n(^٢) رواه الطبري ١٢/ ٥٥٠ (٣٧٠٠٩).\n(^٣) \"تفسير مجاهد\" ٢/ ٧٥٣.","vol":"23","page":522},{"text":"﴿حَمِيمٍ آنٍ﴾ بَلَغَ إِنَاهُ (^١) أخرجه عبد، عن شبابة، عن ورقاء، عن أبي نجيح عنه.\n(ص) (الضَّرِيعُ نَبْتٌ يُقَالَ لَهُ: الشُّبْرِقُ، يُسَمِّيهِ أَهْلُ الحِجَازِ الضَّرِيعَ إِذَا يَبِسَ، وَهْوَ سَمٌّ) (^٢) قول الفراء (^٣) وفيه أقوال أخر، قال عكرمة: هي شجرة ذات شوك رطبة بالأرض، فإذا كان الربيع سمتها قريش الشبرق، فإذا هاج البرد سموها الضريع (^٤)، وقيل: الحجارة (^٥)، وقيل: السُلّى، وقال قتادة: هو العشرق، وقيل: الزقوم (^٦).\nوقال أبو عبيدة: هو عند العرب الشبرق من الشجر (^٧) وهو الخل والخلة إذا كان رطبًا، وزعموا أن بحر المغرب يقذف كل سنة ورقًا لا ينتفع به وهو الضريع، وقيل: واد في جهنم، وقيل: من الضارع وهو الدليل، فإن قلت: قد قال تعالى: ﴿وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ (٣٦)﴾ قلت: هو من الضريع أو المعنى: ولا طعام ينتفع به.\n_________\n(^١) الطبري ١١/ ٦٠١ (٣٣٠٦٧).\n(^٢) ذكره الطبري وروى نحوه عن ابن عباس، وعكرمة، ومجاهد، وقتادة ١٢/ ٥٥٢ - ٥٥٣ (٣٧٠٢١ - ٣٧٠٢٧)، ورواه الفريابي وابن المنذر وابن أبي حاتم عن مجاهد، ورواه أيضًا عبد بن حميد عن مجاهد، وابن عباس كما عزاه السيوطي في \"الدر\" ٦/ ٥٧٣.\n(^٣) \"معاني القرآن\" ٣/ ٢٥٧.\n(^٤) رواه عبد بن حميد، والطبري ١٢/ ٥٥٢ (٣٧٠٢٤)، وابن أبي حاتم كما عزاه السيوطي في \"الدر\" ٦/ ٥٧٣.\n(^٥) رواه الطبري عن سعيد بن جبير ١٢/ ٥٥٣.\n(^٦) رواه عبد بن حميد، وابن أبي حاتم كما في \"الدر\" ٦/ ٥٧٣.\n(^٧) \"مجاز القرآن\" ٢/ ٢٩٦.","vol":"23","page":523},{"text":"(ص) (﴿لَا تَسْمَعُ فِيهَا لَاغِيَةً (١١)﴾: (شتمًا) (^١) \" (^٢) أخرجه ابن جرير عن مجاهد، وقال ابن عباس: أذى ولا باطلا (^٣)، وقد سلف كما رأيت، و﴿تَسْمَعُ﴾ بالتاء والياء، قراءتان، وفي الأول الفتح والضم (^٤).\n(ص) (﴿بِمُصَيْطِرٍ﴾: بِمُسَلَّطٍ (^٥)، وَيُقْرَأُ بِالصَّادِ وَالسِّينِ) قلت: هما في السبعة (^٦)، ويقرأ بالإشمام أيضًا، ومسيطر مأخوذ من السطر، لأن معنى السطر ألا يتجاوز. وأسنده أبو عبيد عن أبي بكر بن عياش، ثنا يحيى بن آدم، قلت لأبي بكر: كيف قرأ عاصم؟ قال: بالصاد وفسرها أبو بكر بمسلط. وقال ابن عباس: مختار.\nوقال ابن زيد -فيما ذكره ابن جرير-: فتكرههم على الإيمان (^٧)، ثم نسخت بآية السيف، والذكرى باقية.\n_________\n(^١) جاء في هامش الأصل: (شتم).\n(^٢) \"تفسير مجاهد\" ٢/ ٧٥٤.\n(^٣) رواهما الطبري ١٢/ ٥٥٤ (٣٧٠٣٣، ٣٧٠٣٤).\n(^٤) قرأ ابن كثير، وأبو عمرو ﴿تَسْمَعُ﴾ يُسمَع بياء مضمومة ورفع ﴿لَاغِيَةً﴾ وحجتهم تذكير الفعل حملًا على المعنى لأن \"لاغية\"، و\"لغوًا\" سواء، وقرأ نافع وحده بالتاء المضمومة، وحجته كحجة من قرأ بالياء إلا أنه أنَّث لتأنيث ﴿لَاغِيَةً﴾ فلم يحملها على المعنى، وقرأ الباقون بفتح التاء ونصب ﴿لَاغِيَةً﴾ وحجتهم أنه بنى الفعل لما سُمِّي فاعله. انظر \"الحجة للقراء السبعة\" لأبي على الفارسي ٦/ ٣٩٩ - ٤٠٠، \"الكشف عن وجوه القراءات\" ٢/ ٣٧١.\n(^٥) \"مجاز القرآن\" ٢/ ٢٩٦.\n(^٦) قرأ هشام بالسين، وقرأ حمزة بميل الصاد إلى الزاي، وقرأ الباقون بالصاد أيدلوها من السين لإتيان الطاء بعدها ليعمل اللسان في الإطباق عملًا واحدًا انظر \"الحجة\" ٦/ ٤٠١، و\"الكشف عن وجوه القراءات\" ٢/ ٣٧٢.\n(^٧) تفسير الطبري ١٢/ ٥٥٧ (٣٧٠٥٠).","vol":"23","page":524},{"text":"(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿إِيَابَهُمْ﴾: مَرْجِعَهُمْ) (^١) ذكره في \"تفسيره\" من رواية إسماعيل بن أبي زياد الشامي، ورواه جويبر عن الضحاك أيضًا عنه وقرئ شاذًّا بتشديد الياء (^٢) وخطأه الفراء (^٣).\n_________\n(^١) رواه ابن المنذر عن ابن عباس كما عزاه السيوطي في \"الدر\" ٦/ ٥٧٦.\n(^٢) هي قراءة أُبي بن كعب، وعائشة، وعبد الرحمن، وأبي جعفر انظر: \"زاد المسير\" ٩/ ١٠١.\n(^٣) \"معاني القرآن\" ٣/ ٢٥٩.","vol":"23","page":525},{"text":"<span data-type='title' id=toc-2988>(٨٩) سورة وَالْفَجْرِ</span>\nوَقَالَ مُجَاهِدٌ: الوَتْرُ اللهُ. ﴿إِرَمَ ذَاتِ الْعِمَادِ (٧)﴾ القَدِيمَةِ وَالْعِمَادُ: أَهْلُ عَمُودٍ لَا يُقِيمُونَ. ﴿سَوْطَ عَذَابٍ﴾ والذِي عُذِّبُوا بِهِ. ﴿أَكْلًا لَمًّا﴾: السَّفُّ. وَ﴿جَمًّا﴾: الكَثِيرُ وَقَالَ مُجَاهِدٌ: كُلُّ شَيْءٍ خَلَقَهُ فَهْوَ شَفْعٌ، السَّمَاءُ شَفْعٌ وَالْوَتْرُ اللهُ ﵎. وَقَالَ غَيْرُهُ ﴿سَوْطَ عَذَابٍ﴾ كَلِمَةٌ تَقُولُهَا العَرَبُ لِكُلِّ نَوْعٍ مِنَ العَذَابِ يَدْخُلُ فِيهِ السَّوْطُ. ﴿لَبِالْمِرْصَادِ﴾: إِلَيْهِ المَصِيرُ. ﴿تَحَاضُّونَ﴾: تُحَافِظُونَ، وَيَحُضُّونَ يَأْمُرُونَ بِإِطْعَامِهِ. ﴿الْمُطْمَئِنَّةُ﴾: المُصَدِّقَةُ بِالثَّوَابِ. وَقَالَ الحَسَنُ: ﴿يَا أَيَّتُهَا النَّفْسُ﴾ إِذَا أَرَادَ اللهُ -﷿- قَبْضَهَا اطْمَأَنَتْ إلى اللهِ، وَاطْمَأَنَّ اللهُ إِلَيْهَا، وَرَضِيَتْ عَنِ اللهِ، وَرضي الله عنها، فَأَمَرَ بِقَبْضِ رُوحِهَا، وَأَدْخَلَهَا اللهُ الجَنَّةَ، وَجَعَلَهُ مِنْ عِبَادِهِ الصَّالِحِينَ. وَقَالَ غَيْرُهُ: ﴿جَابُوا﴾ نَقَبُوا مِنْ جِيبَ القَمِيصُ: قُطِعَ لَهُ جَيْبٌ. يَجُوبُ الفَلَاةَ: يَقْطَعُهَا ﴿لِّمَا﴾ لَمَمْتُهُ أَجْمَعَ أَتَيْتُ عَلَى آخِرِهِ.\nمكية وقيل: مدنية حكاه ابن النقيب عن علي بن أبي طلحة.\n(ص) (وقال مجاهد: الوتر: الله) أخرجه ابن أبي حاتم عن عبيد الله بن موسى، عن إسرائيل، عن أبي يحيى، عنه: الشفع: الزوج، والوتر: الله.\nوذكر بعده -أعني البخاري- كل شيء خلقه فهو شفع، السماء شفع","vol":"23","page":526},{"text":"والوتر الله (^١)، وفيها أقوال أخر، قيل: يوم النحر ويوم عرفة (^٢)، وقيل: الصفا والمروة والبيت وقيل: القرآن والأفراد وقيل: الصلاة (^٣)، وفيه حديث في الترمذي غريب عن عمران (^٤) وقيل: العدد، وقيل: الله مع خلقه، وقيل: الشفع آدم وحواء. وقيل: الشفع التعجيل من منى، والوتر من تأخر، وزيّفه الطبري. وقيل: المغرب فيها شفع ووتر، والوتر بفتح الواو وكسرها قراءتان (^٥).\n(ص) (﴿إِرَمَ ذَاتِ الْعِمَادِ (٧)﴾ القَدِيمَةِ، وَالْعِمَادُ أَهْلُ عَمُودٍ لَا يُقِيمُونَ) أخرجه ابن جرير عن مجاهد (^٦).\nومعنى لا يقيمون: ينتجعون لطلب الكلأ، وهي قبيلة، وهي عاد الأولى، وكانوا بادية أهل عمد، وقيل: هي مدينة، فقيل: بناها إرم في بعض صحارى عدن في ثلاثمائة سنة صفة الجنة وقيل: مدينة دمشق، يقال: وجد منها أربعمائة ألف عمود وبانيها جيرون بن سعيد وقيل: دمشقش غلام نمروذ الجبار، وفيه نظر، وقال مجاهد: إرم: أمة (^٧).\n_________\n(^١) الطبري ١٢/ ٥٦٢ (٣٧٠٨٧) ورواه الفريابي، وسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم عن مجاهد كما عزاه السيوطي في \"الدر\" ٦/ ٥٨١.\n(^٢) الطبري ١٢/ ٥٦١ (٣٧٠٨٤). ورواه البيهقي في \"الشعب\" عن ابن عباس ٣/ ٣٥٣. وضعفه الألباني في \"الضعيفة\" (٣١٧٨).\n(^٣) \"تفسير الطبري\" ١٢/ ٥٦٣ (٣٧٠٩٤ - ٣٧١٠٠) وهو عن قتادة، والربيع بن أنس، وعمران بن حصين.\n(^٤) \"جامع الترمذي\" (٣٣٤٢) من حديث عمران بن حصين، وقال: غريب لا نعرفه إلا من حديث قتادة.\n(^٥) قرأ حمزة والكسائي بالكسر وهي لغة بني تميم، وقرأ الباقون بالفتح وهي لغة الحجاز، انظر: \"الحجة\" ٦/ ٤٠٢، و\"الكشف\" ٢/ ٣٧٢، و\"أدب الكاتب\" ص ٤٢٤.\n(^٦) \"تفسير الطبري\" ١٢/ ٥٦٦ (٣٧١٢٧).\n(^٧) المصدر السابق.","vol":"23","page":527},{"text":"وقال ابن إسحاق: عاد بن إرم بن غوص بن سام بن نوح، وقال ابن إسحاق: إرم هالك، وقال مرة: كانوا طوالا مثل العماد، طول أحدهم مائة ذراع، وأقصرهم اثنا عشر ذراعًا، وصوب الطبري أن إرم اسم قبيلة من عاد، وقيل: هو أبو عاد، وقيل: العماد البستان الطويل (^١) وذكر الداودي أن العماد هي التي تدخل في البناء وهي السواري.\n(ص) (﴿سَوْطَ عَذَابٍ﴾ الذِي عُذِّبُوا بِهِ) (^٢) قلت: وهو على الاستعارة لأن السوط عندهم شأنه العذاب فجرى ذلك لكل عذاب، قال قتادة: يعني لونًا من العذاب صبه عليهم، وقال ابن زيد -فيما حكاه ابن جرير-: العذاب الذي عذبهم به سماه سوط عذاب (^٣)، ولعل هذا هو المراد بقوله، وقال غيره: حيث ذكره بعد وكرره وزاد يدخل فيه السوط.\n(ص) (﴿أَكْلًا لَمًّا﴾ السَّفُّ. وَ﴿جَمًّا﴾ الكَثِيرُ) قلت وقال بعد: لما لممته أجمع أتيت على آخره، والأول قول مجاهد والثاني قول ابن عباس (^٤)، قال ابن عباس: ﴿لمَّا﴾: شديد حكاه ابن جرير (^٥)، وعبارة أبي عبيدة: لممت ما على الخوان إذا أتيت ما عليه وأكلته كله أجمع من قولك: لممت الشيء إذا جمعته (^٦).\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٥٦٧.\n(^٢) المصدر السابق ١٢/ ٥٧٢.\n(^٣) \"تفسير الطبري\" ١٢/ ٥٧٢.\n(^٤) رواهما الطبري عن مجاهد ١٢/ ٥٧٤ (٣٧١٧٢)، (٣٧١٨٠).\n(^٥) انظر: \"تفسير الطبري\" ١٢/ ٥٧٤ - ٥٧٥.\n(^٦) قال أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٩٨: ﴿أَكْلًا لَمًّا﴾ تقول: لممته أجمع أي: أتيت على آخره.","vol":"23","page":528},{"text":"قال أبو زيد: وسففت الدواء أسفه سفًّا وسففت الماء إذا أكثرت من شربه من غير أن تروى. قال الحسن: يأكل نصيبه ونصيب غيره (^١). لا يسأل عن وجهه، والجم: الكثير كما ذكر يقال: جم الماء في الحوض إذا كثر واجتمع.\n(ص) (﴿لَبِالْمِرْصَادِ﴾: إِلَيْهِ المَصِيرُ) أي: فلا محيص عنه، وقال ابن عباس بحيث يرى ويسمع (^٢).\n(ص) (﴿تَحَاضُّونَ﴾: تُحَافِظُونَ، ويحُضُّونَ يَأْمُرُونَ بِإِطْعَامِهِ) قلت: وهما قراءتان في السبعة، والثاني: بالتاء والياء، وعن الكسائي ضم التاء فى الأول (^٣).\n(ص) (﴿الْمُطْمَئِنَّةُ﴾: المُصدِّقَةُ بِالثَّوَابِ) أي: الموعود، وقال الحسن: إذا أراد الله قبضها أطمأنت إلى الله واطمأن الله إليها، ورضيت عن الله ورضى الله عنها فأمر بقبض روحها، وأدخله الله الجنة وجعله من عباده الصالحين. أخرجه ابن أبي حاتم من حديث حفص عنه (^٤).\n(ص) (وَقَالَ غَيْرُهُ ﴿جَابُوا﴾ نَقَبُوا جبت القَمِيصَ: قَطَعْتُ لَهُ جيبًا. يَجُوبُ الفَلَاةَ: يَقْطَعُهَا) أراد بغيره -والله أعلم- قتادة، رواه عبد بن حميد عن يونس، عن شيبان، عنه أي: نحتوا الصخر، وقال مجاهد: خرقوا الجبال فجعلوا فيها بيوتًا (^٥).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٥٧٤.\n(^٢) رواه الطبري فى \"تفسيره\" ١٢/ ٥٧٢.\n(^٣) انظر: \"الحجة للقراء السبعة\" ٦/ ٤١٠، \"زاد المسير\" ٩/ ١٢٠.\n(^٤) انظر: \"الدر المنثور\" ٦/ ٥٨٩ - ٥٩٠.\n(^٥) رواه الطبري في \"تفسيره\" ١٢/ ٥٦٩.","vol":"23","page":529},{"text":"<span data-type='title' id=toc-2989>(٩٠) سورة ﴿لَا أُقْسِمُ بِهَذَا الْبَلَدِ (١)﴾</span>\nوَقَالَ مُجَاهِدٌ: ﴿بِهَذَا الْبَلَدِ﴾ مَكَّةَ لَيْسَ عَلَيْكَ مَا عَلَى النَّاسِ فِيهِ مِنَ الإِثْمِ. ﴿وَوَالِدٍ﴾ آدَمَ ﴿وَمَا وَلَدَ﴾. ﴿لِبَدًا﴾ كَثِيرًا. وَ﴿النَّجْدَيْنِ﴾: الخَيْرُ وَالشَّرُّ. ﴿مَسْغَبَةٍ﴾: مَجَاعَةٍ ﴿مَتْرَبَةٍ﴾: السَّاقِطُ فِي التُّرَاب. يُقَالُ: ﴿فَلَا اقْتَحَمَ الْعَقَبَةَ (١١)﴾ فَلَمْ يَقْتَحِمِ العَقَبَةَ فِي الدُّنْيَا، ثُمَّ فَسَّرَ العَقَبَةَ فَقَالَ: ﴿وَمَا أَدْرَاكَ مَا الْعَقَبَةُ (١٢) فَكُّ رَقَبَةٍ (١٣) أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (١٤)﴾\nهي مكية، قيل: لا أقسم به إذا لم تكن فيه بعد خروجك، حكاه مكي (^١)، وقيل: (لا) زائدة أي: أقسم به وأنت به يا محمد.\n(وقال مجاهد: ﴿بِهَذَا الْبَلَدِ﴾ مكة ليس عليك ما على الناس فيه من الإثم)، أخرجه الطبري وابن أبي حاتم بإسنادهما إليه (^٢).\nوقال ابن عباس: أحل له يوم دخلها القتل والاستحياء. قال ابن زيد: لم يكن يومئذ بها حلاًّ غيره لم يحل القتل فيها ولا استحلال حرمه (^٣).\nوقال الواسطي: المراد المدينة، حكاه في \"الشفا\" والأول أصح لأن السورة مكية (^٤).\n_________\n(^١) ذكره القاضي في \"الشفا\" ١/ ٣٣.\n(^٢) \"تفسير الطبري\" ١٢/ ٥٨٥ وانظر \"الدر المنثور\" ٦/ ٥٩٢ بنحوه وعزاه لابن أبي حاتم.\n(^٣) انظر: \"تفسير الطبري\" ١٢/ ٥٨٥ - ٥٨٦.\n(^٤) \"الشفا\" للقاضي عياض ١/ ٣٣.","vol":"23","page":530},{"text":"(ص) (﴿وَوَالِدٍ﴾: آدَمَ. ﴿وَمَا وَلَدَ﴾) أخرجه الطبري عن مجاهد أيضًا (^١)، قيل: وما ولد من الصالحين وقيل: إبراهيم وذريته المسلمين (^٢).\n(ص) وعن ابن عباس: الوالد الذي يولد له، وصوبه الطبري (^٣) وما ولد الكافر.\n(ص) (﴿لِبَدًا﴾: كَثِيرًا) أخرجه الطبري عن مجاهد (^٤) أيضًا بعضه على بعض وهو من التلبد، وقرئ بتشديد الباء وتخفيفها (^٥).\n(ص) (وَ﴿النَّجْدَيْنِ﴾: الخَيْرُ وَالشَّرّ) أخرجه الطبري عن ابن مسعود (^٦) وقيل: هما الثَديان (^٧).\n(ص) (﴿مَسْغَبَةٍ﴾: مَجَاعَةٍ) وقيل: هما لغة: الطريق المرتفع، قلت: وقرأ الحسن: ذا مسغبة (^٨).\n(ص) (﴿مَتْرَبَةٍ﴾: السَّاقِطُ فِي التُّرَابِ) أي: لصق به من الفقر فليس له مأوى غيره، وقال بعض أهل الطريق أنه من التربة، وهي شدة الحال.\n(ص) (﴿فَلَا اقْتَحَمَ الْعَقَبَةَ (١١)﴾: فَلَمْ يَقْتَحِمِ العَقَبَةَ فِي الدُّنْيَا، ثُمَّ فَسَّرَ العَقَبَةَ فَقَالَ: ﴿وَمَا أَدْرَاكَ﴾) إلى آخره قلت: وهو أدنى الأعمال الصالحة؛ لما فيها من المشقة، ومجاهدة النفس والشيطان.\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٥٨٦.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٥٨٧ عن أبي عمران الجوني.\n(^٣) \"تفسير الطبري\" ١٢/ ٥٨٦ - ٥٨٧ وفيه أثر ابن عباس.\n(^٤) \"تفسير الطبري\" ١٢/ ٥٨٩.\n(^٥) انظر: \"تفسير الطبري\" ١٢/ ٥٩٠ وقال: وقرأه أبو جعفر بتشديدها.\n(^٦) تفسير الطبري\" ١٢/ ٥٩٠.\n(^٧) أخرجه الطبري ١٢/ ٥٩٢ عن ابن عباس.\n(^٨) عزاه السيوطي في \"الدر\" ٦/ ٥٩٧ لعبد بن حميد.","vol":"23","page":531},{"text":"والاقتحام: الرمي، وقيل: هي عقبة الدار، وقيل: بين الجنة والنار نزلت في الحارث بن عمر بن نوفل بن عبد مناف كما قاله مقاتل، وقال ابن عباس في \"تفسيره\" هو النضر بن الحارث بن كلدة، وقال الزجاج: في رجل كان شديدًا جدًا، وكان يبسط له الأدم العكاظي فيقوم عليه فلا يجر من تحت رجليه إلا قطعًا من شدته، وكان يقال له: كلدة، وكان لا يؤمن بالبعث، ولا يقدر عليه أحد.","vol":"23","page":532},{"text":"<span data-type='title' id=toc-2990>(٩١) سورة ﴿وَالشَّمْسِ وَضُحَاهَا (١)﴾</span>\nوَقَالَ مُجَاهِدٌ: ﴿ضُحَاهَا﴾: ضَوؤُها. ﴿طَحَاهَا﴾: دَحَاهَا. ﴿بِطَغْوَاهَا﴾: بِمَعَاصِيهَا. ﴿وَلَا يَخَافُ عُقْبَاهَا (١٥)﴾: عُقْبَى أَحَدٍ.\n\n<span data-type='title' id=toc-2991>١ - باب</span>\n٤٩٤٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ أَنَّهُ أَخْبَرَهُ عَبْدُ اللهِ بْنُ زَمْعَةَ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَخْطُبُ وَذَكَرَ النَّاقَةَ وَالَّذِى عَقَرَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «﴿إِذِ انْبَعَثَ أَشْقَاهَا (١٢)﴾ [الشمس: ١٢] انْبَعَثَ لَهَا رَجُلٌ عَزِيزٌ عَارِمٌ، مَنِيعٌ فِي رَهْطِهِ، مِثْلُ أَبِي زَمْعَةَ». وَذَكَرَ النِّسَاءَ فَقَالَ «يَعْمِدُ أَحَدُكُمْ يَجْلِدُ امْرَأَتَهُ جَلْدَ الْعَبْدِ، فَلَعَلَّهُ يُضَاجِعُهَا مِنْ آخِرِ يَوْمِهِ». ثُمَّ وَعَظَهُمْ فِي ضَحِكِهِمْ مِنَ الضَّرْطَةِ وَقَالَ: «لِمَ يَضْحَكُ أَحَدُكُمْ مِمَّا يَفْعَلُ؟». وَقَالَ أَبُو مُعَاوِيَةَ: حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَمْعَةَ: قَالَ النَّبِيُّ - ﷺ -: «مِثْلُ أَبِي زَمْعَةَ عَمِّ الزُّبَيْرِ بْنِ الْعَوَّامِ». [انظر: ٣٣٧٧ - مسلم: ٢٨٥٥ - فتح: ٨/ ٧٠٥]\nهي مكية.\n(ص) (وقال مجاهد: ﴿بِطَغْوَاهَا﴾: بمعاصيها، ﴿وَلَا يَخَافُ عُقْبَاهَا (١٥)﴾ عقبى أحد) هذا أخرجه عبد بن حميد عن شبابة، عن ورقاء، عن ابن أبي نجيح، عنه: لا يخاف عقبى أحد، وقال الحسن: لا يخاف ربًّا يبعثهم بما صنع بهم، قال ابن أبي داود في \"المصاحف\": أهل المدينة يقرءونها بالفاء (^١).\n_________\n(^١) \"المصاحف\" لابن أبي داود ص ٥٠.","vol":"23","page":533},{"text":"ثم ساق البخاري حديث وُهَيْبٍ، ثنَا هِشَامٌ، عَنْ أَبِيهِ أَنَّهُ أَخْبَرَهُ عَبْدُ اللهِ بْنُ زَمْعَةَ أَنَّهُ سَمِعَ رسول الله - ﷺ - يَخْطُبُ وَذَكَرَ النَّاقَةَ وَالَّذِي عَقَرَها، فَقَالَ رَسُولُ اللهِ - ﷺ -: \" ﴿إِذِ انْبَعَثَ أَشْقَاهَا (١٢)﴾ انْبَعَثَ لَهَا رَجُلٌ عَزِيزٌ عَارِمٌ، مَنِيعٌ فِي رَهْطِهِ، مِثْلُ أَبِي زَمْعَةَ\". وَذَكَرَ النِّسَاءَ فَقَالَ: \"يَعْمِدُ أَحَدُكُمْ فيَجْلِدُ امْرَأَتَهُ جَلْدَ العَبْدِ، ولَعَلَّهُ يُضَاجِعُهَا مِنْ آخِرِ يَوْمِهِ\". ثُمَّ وَعَظَهُمْ فِي ضحِكِهِمْ مِنَ الضَّرْطَةِ وَقَالَ: \"لِمَ يَضْحَكُ أَحَدُكمْ مِمَّا يَفْعَلُ؟! \". وَقَالَ أَبُو مُعَاوِيَةَ: ثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَمْعَةَ: قَالَ النَّبِى - ﷺ -: \"مِثْلُ أَبِي زَمْعَةَ في قومه عَمِّ الزُّبَيْرِ بْنِ العَوَّامِ\".\nالشرح:\nهذا الحديث أخرجه أيضًا في أحاديث الأنبياء والأدب (^١) والنكاح (^٢) وأخرجه مسلم، والترمذي والنسائي وابن ماجه (^٣)، والتعليق أخرجه أبو القاسم في \"معجم الصحابة\" عن سريج بن يونس ثنا أبو معاوية به (^٤).\nوأبو زمعة اسمه الأسود بن المطلب بن أسد بن عبد العزى بن قصي، جد راوي الحديث عبد الله بن زمعة بن الأسود، وأمه فهيرة بنت قيس -راكب البريد- بن عبد مناف بن زهرة، وقتل زمعة يوم بدر كافرًا، وكان يقال للأسود -وهو أحد المستهزئين-: مسلمة بن مسلم بن مسلم لإصلاحهم بين المتفاسدين والمتهاجرين من قريش.\n_________\n(^١) سيأتي برقم (٦٠٤٢) كتاب الأدب، باب: قول الله تعالى: ﴿يَا أَيُّهَا الَّذِينَءَامَنُوا﴾.\n(^٢) سياتي برقم (٥٢٠٤) كتاب: النكاح، باب: ما يكره من ضرب النساء.\n(^٣) الترمذي (٣٣٤٣) وقال: حسن صحيح، النسائي في \"الكبرى\" ٥/ ٣٧١ (٩١٦٦)، ابن ماجه (١٩٨٣).\n(^٤) \"معجم الصحابة\" للبغوي ٣/ ٥٣٧ (١٥٢٩).","vol":"23","page":534},{"text":"قال الزبير: إن جبريل رمى في وجهه بورقة فعمي، وكان من كبراء قريش وأشرافها ولما حدث عروة بحديث ابن زمعة وأبو عبيدة بن عبد الله بن زمعة بن أبي زمعة الأسود بن المطلب جالس فكأنه وجد معها فقال: يا ابن أخي والله ما حدثنيها إلا أبوك عبد الله -يفخر بها- وقوله: (\"عم الزبير بن العوام\") إنما هو ابن عم أبيه العوام بن خويلد بن أسد، وأبو زمعة الأسود بن المطلب بن أسد كما سلف وقوله -أعني: زمعة- أحد أزواد الراكب، فكان يقال لجدهم أسد: مسلم كما سلف، وقتل يزيد صبرًا يوم الحرة وأخوه كثير في القتال ابنا عبد الله بن زمعة وأخوهما أبو عبيدة بن عبد الله (^١) كان شريفًا جوادًا مطعامًا ممدحًا كثير الضيفان، وبنته هند ولدت موسى بن عبد الله المحصر بن الحسن بن الحسن بن علي وهي بنت ستين سنة، وكانت شريفة ذات قدر، وعبد الله بن وهب بن زمعة قتل يوم الدار،\nوأسلم أبوه يوم الفتح وله رواية، وابنه يزيد بن عبد الله بن وهب قتل بإفريقية وهبار بن الأسود الذي عرض لزينب بنت رسول الله - ﷺ - أسلم يوم الفتح (^٢) وحسن إسلامه.\nوادعى ابن العربي: في الصحابة أن أبا زمعة هذا اسمه عبيد البلوي (^٣)، ويحتمل أن يكون المذكور هنا، قال القرطبي: يحتمل أن يكون البلوي المبايع تحت الشجرة، وتوفي بإفريقية في غزوة ابن حديج، ودفن بالبلوية بالقيروان قال: فإن كان هو فإنه إنما شبهه بعاقر الناقة في أنه عزيز في قومه، ومنيع على من يريده من الكفار،\n_________\n(^١) انظر: \"الاستيعاب\" ٣/ ٤٥.\n(^٢) ورد بهامش الأصل: في \"سيرة أبي الفتح اليعمري\": بعد الفتح.\n(^٣) \"عارضة الأحوذي\" ١٢/ ٢٤٤ قال: واسمه عبيد بلوي.","vol":"23","page":535},{"text":"قال: ويحتمل أن يريد غيره ممن يسمى بأبي زمعة من الكفار (^١). قلت: ومن كان عمه عم الزبير لا يتحرَّص فيه ببلوى ولا غيره.\nوعاقر الناقة هو قدار بن سالف، وأمه قُديرة، وهو أحمر ثمود الذي يضرب به المثل في الشؤم (^٢).\nقال ابن قتيبة: وكان أحمر أشقر أزرق سناطا قصيرًا (^٣)، وذُكر أنه ولد زنا ولد على فراش سالف، وقيل: شركه في قتلها مصدع. والعارم بالعين المهملة والراء: الجبار الصعب الشر المفسد الخبيث، عرم مثلث الراء عرامة بفتح العين.\n_________\n(^١) \"المفهم\" ٧/ ٤٢٩.\n(^٢) ورد بهامش الأصل: الذي أستحضره أن الذي ضرب به المثل في الشؤم طويس، ولعل مراد شيخنا في الأمم السالفة، وأما طويس فمن هذِه الأمة.\n(^٣) \"المعارف\" لابن قتيبة ص ٢٩.","vol":"23","page":536},{"text":"<span data-type='title' id=toc-2992>(٩٢) سورة ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿بِالْحُسْنَى﴾: بِالْخَلَفِ. وَقَالَ مُجَاهِدٌ: ﴿تَرَدَّى﴾ مَاتَ. وَ﴿تَلَظَّى﴾ تَوَهَّجُ وَقَرَأَ عُبَيْدُ بْنُ عُمَيْرٍ تَتَلَظَّى.\n\n<span data-type='title' id=toc-2993>١ - باب ﴿وَالنَّهَارِ إِذَا تَجَلَّى (٢)﴾ [الليل: ٢]</span>\n٤٩٤٣ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ دَخَلْتُ فِي نَفَرٍ مِنْ أَصْحَابِ عَبْدِ اللهِ الشَّأْمَ فَسَمِعَ بِنَا أَبُو الدَّرْدَاءِ فَأَتَانَا فَقَالَ: أَفِيكُمْ مَنْ يَقْرَأ؟ فَقُلْنَا: نَعَمْ. قَالَ: فَأَيُّكُمْ أَقْرَأُ؟ فَأَشَارُوا إِلَيَّ فَقَالَ: اقْرَأْ. فَقَرَأْتُ ﴿وَاللَّيْلِ إِذَا يَغْشَى (١) وَالنَّهَارِ إِذَا تَجَلَّى (٢) وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (٣)﴾ [الليل: ١ - ٣]. قَالَ: أَنْتَ سَمِعْتَهَا مِنْ فِي صَاحِبِك؟ قُلْتُ: نَعَمْ. قَالَ: وَأَنَا سَمِعْتُهَا مِنْ فِي النَّبِيِّ - ﷺ - وَهَؤُلَاءِ يَأْبَوْنَ عَلَيْنَا. [انظر: ٣٢٨٧ - مسلم: ٨٢٤ - فتح: ٨/ ٧٠٦]\nهي مكية، وقال ابن عباس: نزلت في الصديق حين أعتق بلالًا، وفي أبي سفيان أي: فإنه بخل (^١) وحكاه ابن إسحاق أيضًا، وقال عكرمة وعبد الرحمن بن زيد: مدنية في رجل من الأنصار ابن الدحداح (^٢) ويقال: سمعه وأم سمرة في قصة طويلة.\n(ص) (قال ابن عباس بالحسنى: بالخلف) هذا أخرجه ابن أبي حاتم من حديث عكرمة عنه (^٣).\n_________\n(^١) عزاه السيوطي في \"الدر\" ٦/ ٦٠٥ لعبد بن حميد وابن مردويه وابن عساكر من طريق الكلبي عن أبي صالح \"تاريخ دمشق\" ٣٠/ ٧٠.\n(^٢) أخرجه الواحدي في \"أسباب النزول\" عن عكرمة عن ابن عباس ص ٤٧٧.\n(^٣) عزاه السيوطي في \"الدر\" ٦/ ٦٠٥ لابن أبي حاتم.","vol":"23","page":537},{"text":"قال مجاهد: بالجنة (^١)، وقال ابن عباس: بلا إله إلا الله (^٢) والأول أشبه؛ لأن الله وعد الخلف للمعطي (^٣).\n(ص) (وقال مجاهد: تردى: مات) أخرجه ابن جرير من حديث ليث عنه، وقال أبو صالح: في جهنم وصوبه الطبري (^٤).\n(ص) (وتلظى: توهج) أخرجه أيضًا من حديث ابن أبي نجيح عنه (^٥).\n(ص) (وقرأ عبيد بن عمير تتلظى) كذا وقع في تفسير سعيد فيما رواه عن ابن عيينة عن عمرو بن دينار عنه (^٦) والمعروف عنه فيما رواه غيره عن ابن عيينة تّلظَّى بتثقيل التاء وأصله تتلظى فأسكنت الأولى منهما وأدغمت في الثانية وصلا فقط، وبه قرأ ابن كثير في رواية التستري وابن فليح.\nثم ساق البخاري حديث علقمة عن عبد الله في قراءة. ﴿الذَّكَرَ وَالْأُنْثَى﴾ وقد سلف في مناقب عبد الله (^٧) وعمار (^٨) وأخرجه مسلم والترمذي والنسائي (^٩).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٦١٣ (٣٧٤٥٠).\n(^٢) السابق (٣٧٤٥١).\n(^٣) يشير المصنف -والله أعلم- إلى حديث: \"ما من يوم يصبح العباد فيه، إلا ملكان ينزلان فيقول أحدهما: اللهم أعط منفقًا خلفًا … \" الحديث وقد سلف برقم (١٤٤٢). كتاب: الزكاة، باب: قول الله تعالى: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾.\n(^٤) الطبري ١٢/ ٦١٧ - ٦١٨ (٣٧٤٨٠ - ٣٧٤٨٢).\n(^٥) الطبري ١٢/ ٦١٨ (٣٧٤٨٦).\n(^٦) \"الدر المنثور\" ٦/ ٦٠٦ عن سعيد بن منصور.\n(^٧) سلف برقم (٣٧٦١) كتاب فضائل أصحاب النبى - ﷺ -، باب: مناقب عبد الله بن مسعود - ﵁ -.\n(^٨) سلف برقم (٣٧٤٢) كتاب فضائل أصحاب النبي - ﷺ -، باب: مناقب عمار وحذيفة ﵄.\n(^٩) الترمذي برقم (٢٩٣٩) وقال: حسن صحيح، النسائي في الكبرى ٥/ ٨١ (٨٢٩٩).","vol":"23","page":538},{"text":"<span data-type='title' id=toc-2994>٢ - [باب] قوله: ﴿وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (٣)﴾ [الليل: ٣]</span>\n٤٩٤٤ - حَدَّثَنَا عُمَرُ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ قَالَ: قَدِمَ أَصْحَابُ عَبْدِ اللهِ عَلَى أَبِي الدَّرْدَاءِ، فَطَلَبَهُمْ فَوَجَدَهُمْ فَقَالَ: أَيُّكُمْ يَقْرَأُ عَلَى قِرَاءَةِ عَبْدِ اللهِ؟ قَالَ: كُلُّنَا. قَالَ: فَأَيُّكُمْ يَحْفَظ؟ وَأَشَارُوا إِلَى عَلْقَمَةَ. قَالَ: كَيْفَ سَمِعْتَهُ يَقْرَأُ ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾ [الليل: ١]. قَالَ عَلْقَمَةُ: ﴿وَالذَّكَرِ وَالأُنْثَى﴾ [الليل: ٣]. قَالَ: أَشْهَدُ أَنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ هَكَذَا، وَهَؤُلَاءِ يُرِيدُونِي عَلَى أَنْ أَقْرَأَ ﴿وَمَا خَلَقَ الذَّكَرَ وَالأُنْثَى﴾ [الليل: ٣] وَاللهِ لَا أُتَابِعُهُمْ. [انظر: ٣٢٨٧ - فتح: ٨/ ٧٠٧]\nثم ساقه أيضا وزاد أن أصحاب عبد الله قدموا على أبي الدرادء فقال: أَيُّكُمْ يَقْرَأُ على قِرَاءَةِ عَبْدِ اللهِ؟ قالوا: كُلُّنَا. قَالَ: فَأَيُّكُمْ يَحْفَظُ؟ فأَشَارُوا إِلَى عَلْقَمَةَ. فذكره وهؤلاء يُرِيدُونِي أَنْ أَقْرَأَ ﴿وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (٣)﴾ [الليل: ٣] والله لَا أُتَابِعُهُمْ.\nقلت: وهي قراءة علي وابن عباس أيضا.\n(والذكرِ) بالخفض قال المازرى: يجب أن تعتقد في هذا وما في معناه النسخَ، ولعله وقع من بعضهم قبل أن يبلغ مصحف عثمان المجمع عليه المحذوف منه كل منسوخ، فأما بعد ظهوره فلا مخالف (^١).\nقلت: ويؤيده أن ذلك لم يذكره ابن أبي داود في \"المصاحف\" ولا ابن أشته، ولعله لم يبلغ أبا الدرداء فغيره، وقد خالفه الجماعة.\n_________\n(^١) \"المعلم بفوائد مسلم\" ١/ ٢٣٠.","vol":"23","page":539},{"text":"وقوله: (أيكم أحفظ؟) فأشاروا إلى علقمة. وهو أجل أصحابه، وأحفظهم على الأكثر، وكالن من أصحابه أيضًا الأسود وعبيدة والحارث وأبو ميسرة وشريح أدركوا الجاهلية، وأسلم بعضهم في حياته - ﵇ -، ولم يروه، وصحبوا عليًّا أيضًا، نعم صحبتهم لعبد الله أكثر، وقالت عائشة: أجل أصحابه الأسود بن يزيد وقيل: أبو ميسرة.","vol":"23","page":540},{"text":"<span data-type='title' id=toc-2995>٣ - [باب قَوْلُهُ:] ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ [الليل: ٥]\n٤٩٤٥ </span>- حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي بَقِيعِ الْغَرْقَدِ فِي جَنَازَةٍ فَقَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ». فَقَالُوا: يَا رَسُولَ اللهِ أَفَلَا نَتَّكِلُ؟ فَقَالَ: «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ». ثُمَّ قَرَأَ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦)﴾ إِلَى قَوْلِهِ: ﴿لِلْعُسْرَى﴾ [الليل: ٥ - ١٠]. [انظر: ١٣٦٢ - مسلم: ٢٦٤٧ - فتح: ٨/ ٧٠٨]\nذكر فيه حديث الأَعْمَش عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁قَالَ: كُنَّا مَعَ رسول الله - ﷺ - فِي بَقِيعِ الغَرْقَدِ فِي جَنَازَةٍ، فَقَالَ: \"مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ\". الحديث سلف في الجنائز في باب موعظة: المحدث عند القبر، من حديث منصور، عن سعد بن عبيدة. وفيه: من الطُرف رواية ثلاثة تابعيين بعضهم عن بعض؛ الأعمش فمن بعده.\nواسم أبي عبد الرحمن عبد الله بن حبيب بن ربيعة وأخرجه أيضًا في القدر (^١) والأدب (^٢) والتوحيد (^٣)، وأخرجه مسلم والترمذي والنسائي (^٤).\nوالبقيع بالباء الموحدة مدفن المدنية.\n_________\n(^١) سيأتي برقم (٦٦٠٥) كتاب القدر، بابٌ: ﴿وَكَانَ أَمْرُ اللهِ قَدَرًا مَقْدُورًا﴾.\n(^٢) سيأتي برقم (٦٢١٧) كتاب الأدب، باب: الرجل ينكت الشيء بيده في الأرض.\n(^٣) سيأتي برقم (٧٥٥٢) كتاب التوحيد، باب: قول الله تعالى: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (١٧)﴾.\n(^٤) الترمذي (٢١٣٦) والنسائي في \"الكبرى\" ٦/ ٥١٧ (١١٦٧٩)، وقال الترمذي: حسن صحيح.","vol":"23","page":541},{"text":"<span data-type='title' id=toc-2996>٤ - [باب] قوله: ﴿وَصَدَّقَ بِالْحُسْنَى (٦)﴾ [الليل: ٦]</span>\nحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعمَشُ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَليٍّ - ﵁قَالَ: كُنَّا قعُودًا عِنْدَ النَّبِيِّ - ﷺ - فَذَكَرَ الَحدِيثَ. [فتح: ٨/ ٧٠٨]\nساقه أيضًا بنحوه.","vol":"23","page":542},{"text":"<span data-type='title' id=toc-2997>٥ - [باب] ﴿فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧)﴾ [الليل: ٧]</span>\n٤٩٤٦ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ فِي جَنَازَةٍ فَأَخَذَ عُودًا يَنْكُتُ فِي الأَرْضِ فَقَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ أَوْ مِنَ الْجَنَّةِ». قَالُوا: يَا رَسُولَ اللهِ، أَفَلَا نَتَّكِل؟ قَالَ: «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦)﴾ الآيَةَ [الليل: ٥ - ٦]. قَالَ شُعْبَةُ: وَحَدَّثَنِي بِهِ مَنْصُورٌ فَلَمْ أُنْكِرْهُ مِنْ حَدِيثِ سُلَيْمَانَ.","vol":"23","page":543},{"text":"<span data-type='title' id=toc-2998>٦ - [باب] قَوْلِهِ: ﴿وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (٨)﴾ [الليل: ٨]</span>\n٤٩٤٧ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ - ﵇قَالَ: كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ - ﷺ - فَقَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّارِ». فَقُلْنَا: يَا رَسُولَ اللهِ، أَفَلَا نَتَّكِل؟ قَالَ: «لَا، اعْمَلُوا فَكُلٌّ مُيَسَّرٌ». ثُمَّ قَرَأَ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦) فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧)﴾ إِلَى قَوْلِهِ ﴿فَسَنُيَسِّرُهُ لِلْعُسْرَى (١٠)﴾ [الليل: ٥ - ١٠]. [انظر: ١٣٦٢ - مسلم: ٢٦٤٧ - فتح: ٨/ ٧٠٨]\nثم ساقه أيضًا من حديث وكيع عن الأعمش.","vol":"23","page":544},{"text":"<span data-type='title' id=toc-2999>٧ - [باب قَوْلِهِ]: ﴿وَكَذَّبَ بِالْحُسْنَى (٩)﴾ [الليل: ٩]\n٤٩٤٨ </span>- حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁قَالَ: كُنَّا فِي جَنَازَةٍ فِي بَقِيعِ الْغَرْقَدِ، فَأَتَانَا رَسُولُ اللهِ - ﷺ - فَقَعَدَ وَقَعَدْنَا حَوْلَهُ، وَمَعَهُ مِخْصَرَةٌ فَنَكَّسَ، فَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ ثُمَّ قَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ وَمَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلاَّ كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ، وَإِلاَّ قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً». قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَفَلَا نَتَّكِلُ، عَلَى كِتَابِنَا وَنَدَعُ الْعَمَلَ فَمَنْ كَانَ مِنَّا مِنْ أَهْلِ السَّعَادَةِ فَسَيَصِيرُ إِلَى أَهْلِ السَّعَادَةِ، وَمَنْ كَانَ مِنَّا مِنْ أَهْلِ الشَّقَاءِ فَسَيَصِيرُ إِلَى عَمَلِ أَهْلِ الشَّقَاوَةِ. قَالَ: «أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ وَأَمَّا أَهْلُ الشَّقَاوَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ الشَّقَاءِ». ثُمَّ قَرَأَ ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦)﴾ الآيَةَ [الليل: ٥ - ٦]. [انظر: ١٣٦٢ - مسلم: ٢٦٤٧ - فتح: ٨/ ٧٠٩].\nثم ساقه من حديث جرير عن منصور، عن سعد بن عبيدة، وهذا ساقه في الجنائز. والمخصرة بكسر الميم سلفت هناك، قال أبو عبيد: هي ما اختصره الإنسان بيده من عصا وعكازة وغيرهما (^١) قال: القتبي: الخصر إمساك القضيب باليد، وكانت الملوك تتخصر بقضبان تشير بها، وتصل بها كلامها، قال الشاعر:\nإذا وصلوا أيمانهم بالمخاصر\nوقوله: (\"ما من نفس منفوسة\") أي: مولودة، يقال: نفست المرأة بالفتح والكسر.\n_________\n(^١) \"غريب الحديث\" لابن سلام ١/ ١٨٥.","vol":"23","page":545},{"text":"وفيه: شهود الشارع الجنائز، وتعليم العلم عند ذلك، وثبوت القدر، وأن أعمال (الأعمال) (^١) كتبت وفرغ منها، وأن تذكيره - ﵇ - كان في أمر الآخرة.\nوقوله: (وجعل ينكت بمخصرته) أي: ينكت الأرض فيؤثر فيها بالمخصرة. وقال الداودي: معنى ينكت يلقي رأسه في الأرض ويتابع ذلك.\n_________\n(^١) كذا في الأصل، ولعله أراد العباد.","vol":"23","page":546},{"text":"<span data-type='title' id=toc-3000>٨ - [باب] ﴿فَسَنُيَسِّرُهُ لِلْعُسْرَى (١٠)﴾ [الليل: ١٠]</span>\n٤٩٤٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، قَالَ: سَمِعْتُ سَعْدَ بْنَ عُبَيْدَةَ يُحَدِّثُ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁ - قَالَ كَانَ النَّبِيُّ - ﷺ - فِي جَنَازَةٍ فَأَخَذَ شَيْئًا فَجَعَلَ يَنْكُتُ بِهِ الأَرْضَ فَقَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ وَمَقْعَدُهُ مِنَ الْجَنَّةِ». قَالُوا: يَا رَسُولَ اللهِ، أَفَلَا نَتَّكِلُ؟ عَلَى كِتَابِنَا وَنَدَعُ الْعَمَلَ قَالَ: «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَيُيَسَّرُ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَيُيَسَّرُ لِعَمَلِ أَهْلِ الشَّقَاوَةِ». ثُمَّ قَرَأَ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦)﴾ الآيَةَ [الليل: ٥ - ٦]. [انظر: ١٣٦٢ - مسلم: ٣٦٤٧ - فتح: ٨/ ٧٠٩]\nساق فيه حديث شعبة عن الأعمش به أيضًا.","vol":"23","page":547},{"text":"<span data-type='title' id=toc-3001>(٩٣) سورة وَالضُّحَى</span>\nوَقَالَ مُجَاهِدٌ: ﴿إِذَا سَجَى﴾ اسْتَوى. وَقَالَ غَيْرُهُ أَظْلَمَ وَسَكَنَ. ﴿عَائِلًا﴾ ذُو عِيَالٍ.\n\n<span data-type='title' id=toc-3002>١ - باب ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ [الضحى: ٣]</span>\n٤٩٥٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا الأَسْوَدُ بْنُ قَيْسٍ، قَالَ: سَمِعْتُ جُنْدُبَ بْنَ سُفْيَانَ - ﵁قَالَ: اشْتَكَى رَسُولُ اللهِ - ﷺ - فَلَمْ يَقُمْ لَيْلَتَيْنِ أَوْ ثَلَاثًا، فَجَاءَتِ امْرَأَةٌ فَقَالَتْ: يَا مُحَمَّدُ إِنِّي لأَرْجُو أَنْ يَكُونَ شَيْطَانُكَ قَدْ تَرَكَكَ، لَمْ أَرَهُ قَرِبَكَ مُنْذُ لَيْلَتَيْنِ أَوْ ثَلَاثًا. فَأَنْزَلَ اللهُ -﷿- ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ [الضحى: ١ - ٣]. [انظر: ١١٢٤ - مسلم: ١٧٩٧ - فتح: ٨/ ٧١٠]\nهي مكية، قال قتادة: الضحى: ساعة من نهار (^١) وقال الفراء: النهار كله (^٢).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿إِذَا سَجَى﴾ اسْتَوى. وَقَال غَيْرُهُ أَظْلَمَ وَسَكَنَ) أخرجه ابن أبي حاتم عن حجاج، عن حمزة، عن شبابة، عن ورقاء، عن ابن أبي نجيح، عن مجاهد (^٣)، وما ذكره عن غيره حكي، عن ابن عباس: ﴿سجى﴾: أظلم، وقال عكرمة: سكن، وعند ابن جرير عن ابن عباس: ﴿سجى﴾: ذهب، وقال الحسن: جاء، وعنه استقر وسكن، وصوب الطبري قول من قال: سكن (^٤) قال\n_________\n(^١) عبد الرزاق ٢/ ٣٠٨ (٣٦٣٨)، الطبري ١٢/ ٦٢١ (٣٧٤٩٢).\n(^٢) \"معاني القرآن\" ٣/ ٢٧٣.\n(^٣) عزاه السيوطي في \"الدر\" لابن أبي حاتم ٦/ ٦٠٩.\n(^٤) الطبري ١٢/ ٦٢٢.","vol":"23","page":548},{"text":"الضحاك: وغطى كل شيء (^١).\n(ص) (﴿عَائِلًا﴾: ذا عِيَالٍ) هو قول الأخفش، دليله قوله: \"وابدأ بمن تعول\" وفيه أقوال أخر، منها فقيرًا، قال ابن عُزير (^٢) وأما من قال: لا تعولوا لئلا تكثر عيالكم، فغير معروف في اللغة.\nثم ساق حديث الأسود بن قيس قال: سمعت جندب بن سفيان قال: اشتكى رسول الله - ﷺ - فلم يقم ليلتين أو ثلاثًا فجاءت امرأة فقالت: يا محمد إني لأرجو أن يكون شيطانك قد تركك، لم أره قربك منذ ليلتين أو ثلاث فأنزل الله تعالى: ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ وذكره في أول فضائل القرآن (^٣) أيضًا، وأخرجه مسلم والترمذي والنسائي (^٤).\n_________\n(^١) البغوي في \"تفسيره\" ٨/ ٤٥٤.\n(^٢) هو الإمام أبو بكر محمد بن عُزير السجستاني المفسر، مصنف \"غريب القرآن\" توفي سنة ٣٣٠ هـ وقد اختلف في ضبطه بزايين أو بزاي وراء فقال ابن النجار وغيره: هو بزاي وراء. وقال الدارقطني وابن حجر وغيرهما: أنه بزايين وقد أثبته الذهبي في ترجمته بزاي وراء انظر \"سير أعلام النبلاء\" ١٥/ ٢١٦ - ٢١٧. قلت: وقد أثبتنا ما ضبطه في الأصل أنه بزاي وراء.\n(^٣) سيأتي برقم (٤٩٨٣) باب كيف نزل الوحي.\n(^٤) مسلم (١٧٩٧)، والترمذي (٣٣٤٥) والنسائي في \"الكبرى\" ٦/ ٥١٧ (١١٦٨١).","vol":"23","page":549},{"text":"<span data-type='title' id=toc-3003>٢ - [باب] قَوْلُهُ: ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ [الضحى:٣]</span>\nتُقْرَأُ بِالتَّشْدِيدِ وَالتَّخْفِيفِ بِمَعْنًى وَاحِدٍ، مَا تَرَكَكَ رَبُّكَ.\nوَقَالَ ابن عَبَّاسٍ: مَا تَرَكَكَ وَمَا أَبْغَضَكَ.\n\n٤٩٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ، قَالَ: سَمِعْتُ جُنْدَبًا الْبَجَلِيَّ، قَالَتِ امْرَأَةٌ: يَا رَسُولَ اللهِ، مَا أُرَى صَاحِبَكَ إِلاَّ أَبْطَأَكَ. فَنَزَلَتْ ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾. [انظر: ١١٢٤ - مسلم: ١٧٩٧ - فتح: ٨/ ٧١١]\nثم ساقه أيضًا قَالَتِ امْرَأَةٌ: يَا رَسُولَ اللهِ، مَا أرى صَاحِبَكَ إِلَّا أَبْطَأَ عنك. فَنَزَلَتْ ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾. وهذا الحديث سلف في الصلاة في باب ترك القيام للمريض، وفي لفظ: أبطأ جبريل على رسول الله - ﷺ -، فقال المشركون: قد ودع محمد (^١)، وروي من حديث خولة خادم رسول الله - ﷺ - أن سبب نزولها موت جرو تحت السرير (^٢)، وجاء: \"أما علمت أنا لا ندخل بيتًا فيه كلب ولا صورة\" (^٣). وقد سلف من طريق الحاكم من حديث زيد بن أرقم أن قائل ذلك امرأة أبي لهب (^٤).\n_________\n(^١) اللفظ لمسلم (١٧٩٨) كتاب الجهاد، باب: ما لقي النبي - ﷺ - من أذى المشركين والمنافقين.\n(^٢) الطبراني في \"الكبير\" ٢٤/ ٢٤٩.\n(^٣) سلف برقم (٣٢٢٧) كتاب بدء الخلق، باب: إذا قال أحدكم: أمين، والملائكة في السماء فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه.\n(^٤) \"المستدرك\" ٢/ ٥٢٦ - ٥٢٧ ثم قال: حديث صحيح كما حدثناه هذا الشيخ إلا أني وجدت له علة. قال الذهبي في \"التلخيص\" بهامش \"المستدرك\" ٢/ ٥٢٧: =","vol":"23","page":550},{"text":"وعند مقاتل: لما أبطأ الوحي قال المسلمون: يا رسول الله مكث عليك الوحي، فقال: \"كيف ينزل عليَّ وأنتم لا تنقون براجمكم ولا تقلمون أظفاركم\".\nواختلف في المدة التي احتبس لها جبريل، فذكر ابن جريج أنها كانت اثني عشر يومًا، وقال ابن عباس: خمسة عشر يومًا، وفي رواية: كانت خمسة وعشرين يومًا. وقال مقاتل: أربعين يومًا (^١). ويقال: ثلاثة أيام (^٢).\nوفي \"تفسير ابن عباس\": لما أبطأ الوحي قال كعب بن الأشرف: قد أطفأ الله نور محمد، ولم يتم نوره، وانقطع الوحي عنه. فقال أهل مكة: صدق، فنزل جبريل بعد أربعين يومًا فقال: \"ما أبطأك عليّ يا جبريل؟ فقال: كيف ننزل عليكم وأنتم لا تغسلون براجمكم ولا تستاكون ولا تستنجون بالماء\".\nوفي \"تفسير عبد بن حميد\" عن علي بن عبد الله بن عباس (^٣) قال رسول الله - ﷺ -: \"أريت ما هو مفتوح على أمتي من بعدي كَفْرًا كَفْرًا، فسرني، فنزلت الضحى إلى قوله: ﴿فترضى﴾ \" (^٤).\n_________\n= قال الحاكم: إسناده صحيح كما أنبأناه هذا الشيخ: إلا أني وجدت له علة أخبرناه أبو عبد الله الصفار ثنا أحمد بن مهران ثنا عبيد الله فقال: فيه بدل زيد بن أرقم (يزيد بن يزيد) والباقي سواء.\n(^١) \"تفسير البغوي\" ٨/ ٤٥٣.\n(^٢) ورد بهامش الأصل: روى البخاري هنا أنه ترك القيام ليلتين أو ثلاثة، وفي فضائل القرآن: ليلة أو ليلتين، وفيه إشعار أن ذلك مدة انقطاع الوحي. والله أعلم.\n(^٣) ورد بهامش الأصل: هذا معضل فاعلمه.\n(^٤) \"الدر المنثور\" ٦/ ٦١٠. وفيه: عن ابن عباس مرفوعًا، ورواه الطبري ١٢/ ٦٢٤ (٣٧٥١٣) من طريق علي بن عبد الله بن عباس، عن أبيه.","vol":"23","page":551},{"text":"وقوله: ﴿مَا وَدَّعَكَ﴾ يقرأ بالتشديد والتخفيف بمعنى، خالف فيه أبو عبيدة فقال: التشديد من التوديع، والتخفيف ودع يدع (^١) أي: سكن، والأول عليه جماعة القراء، والثاني قراءة ابن أبي عبلة، وهو شاذ (^٢).\nوقوله: (لم أره قرِبك) قال ابن التين: هو بكسر الراء، يقال: قربه يقربه إذا كان متعديًا، مثل: ﴿لَا تَقْرَبُوا الصَّلَاةَ﴾ [النساء: ٤٣] وأما قَرُبَ من الشيء يقرب فهو لازم.\n_________\n(^١) \"مجاز القرآن\" ٢/ ٣٠٢ بلفظ ﴿مَا وَدَّعَكَ﴾ من التوديع و(ما ودعك) مخففة من ودعت تدعه.\n(^٢) \"مختصر شواذ القرآن\" لابن خالويه ١٧٥، \"المحتسب\" لابن جني ٢/ ٤١٨ وهي قراءة عمر بن الخطاب وأنس وعروة وأبي العالية وابن يعمر وابن أبي عبلة وأبي حاتم عن يعقوب. انظر \"زاد المسير\" ٩/ ١٥٧.","vol":"23","page":552},{"text":"<span data-type='title' id=toc-3004>(٩٤) سورة ﴿أَلَمْ نَشْرَحْ﴾</span>\nوَقَالَ مُجَاهِدٌ: ﴿وِزْرَكَ﴾ فِي الجَاهِلِيَّةِ. ﴿أَنْقَضَ﴾: أَثْقَلَ. ﴿مَعَ الْعُسْرِ يُسْرًا﴾ قَالَ ابن عُيَيْنَةَ: أَيْ مَعَ ذَلِكَ العُسْرِ يُسْرًا آخَرَ، كَقَوْلِهِ: ﴿هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ﴾، وَلَنْ يَغْلِبَ عُسْرٌ يُسْرَيْنِ. وَقَالَ مُجَاهِدٌ: ﴿فَانْصَبْ﴾ فِي حَاجَتِكَ إلى رَبِّكَ. وَيُذْكَرُ عَنِ ابن عَبَّاسٍ: ﴿أَلَمْ نَشْرَحْ﴾: شَرَحَ اللهُ صَدْرَهُ لِلإِسْلَامِ.\nهي مكية.\n(ص) (وقال مجاهد: ﴿وِزْرَكَ﴾ أي: في الجاهلية) أخرجه ابن جرير عن محمد بن عمرو ثنا أبو عاصم، ثنا عيسى، عن ابن أبي نجيح قال: وفي قراءة عبد الله فيما ذكر (وحللنا عنك وقرك) (^١).\n(ص) (﴿أَنْقَضَ﴾: أَثْقَلَ) أخرجه ابن جرير عن قتادة (^٢) قيل: أثقله حتى جعله نقضًا والنقض البعير الذي أتعبه السفر والعمل فنقض لحمه، يقال: جنبك نقض وانتقض ظهرك حتى تسمع نقيضه أي: صوته وهذا مثل.\n(ص) (﴿مَعَ الْعُسْرِ يُسْرًا﴾ قَالَ ابن عُيَيْنَةَ: أَيْ مَعَ ذَلِكَ العُسْرِ يُسْرًا، أو كَقَوْلِهِ ﴿هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ﴾، وَلَنْ يَغْلِبَ عُسْرٌ يُسْرَيْنِ) هو في تفسير سفيان كذلك.\n_________\n(^١) انظر: \"تفسير الطبري\" ١٢/ ٦٢٦.\n(^٢) السابق بنحوه.","vol":"23","page":553},{"text":"قال القاضي أبو الوليد: هذا يعني أن اليسرين عنده الظفر بالمراد والأجر، فالعسر لا يغلب هذين اليسرين، لأنه لابد أن يحصل للمؤمن أحدهما وهذا عندي وجه ظاهر (^١)، وقيل: لما عرف العسر اقتضى استغراق الجنس، فكان الأول هو الثاني، ولما كان اليسر منكرًا كان الأول منه غير الثاني.\nوقد روي مرفوعًا \"لن يغلب عسر يسرين\" (^٢) والمعنى على هذا كله أن مع العسر يسرين، وقد روي في \"الموطأ\": أن عمر كتب إلى أبي عبيدة: أما بعد، فإنه مهما ينزل بعبد مؤمن من منزل يسوؤه فيجعل الله بعده فرجًا، ولن يغلب عسر يسرين (^٣).\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿فَانْصَبْ﴾ فِي حَاجَتِكَ إلى رَبِّكَ) أخرجه ابن جرير عن محمد بن عمرو ثنا أبو عاصم ثنا عيسى عن ابن أبي نجيح، عنه بلفظ: إذا قمت إلى الصلاة فانصب في حاجتك إلى ربك.\nوقال ابن عباس: فانصب يقول: في الدعاء (^٤)، وفي رواية: إذا فرغت مما فرض الله عليك من الصلاة فاسأل الله وارغب إليه وانصب له.\nوقال الضحاك: يقول: إذا فرغت من المكتوبة قبل أن تسلم فانصب، وقال قتادة: أمره إذا فرغ من صلاته أن يبالغ في فى دعائه، وقال الحسن: إذا فرغت من جهاد عدوك اجتهد في الدعاء.\nوقال زيد بن أسلم: إذا فرغت من جهاد العرب وانقطع جهادهم\n_________\n(^١) \"المنتقى\" ٣/ ١٦٥.\n(^٢) \"المستدرك\" ٢/ ٥٢٨ عن الحسن. قال الذهبي في \"التلخيص\": مرسل.\n(^٣) \"الموطأ\" برواية يحيى ص ٢٧٦، ٢٧٧.\n(^٤) \"تفسير الطبري\" ١٢/ ٦٢٨ (٣٧٥٤١).","vol":"23","page":554},{"text":"فانصب لعبادة الله وارغب إليه، وقال مجاهد -في رواية منصور-: إذا فرغت من أمر الدنيا فانصب قال: فَصله وفي رواية فصلِّ (^١) وعند عبد: فاسأل (^٢).\n(ص) (وَيُذْكَرُ عَنِ ابن عَبَّاسٍ: ﴿أَلَمْ نَشْرَحْ﴾: شَرَحَ اللهُ صَدْرَهُ لِلإِسْلَامِ هذا رواه جويبر عن الضحاك عنه ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١)﴾ يعني: رسول الله - ﷺ - يقول: ألم نرحب صدرك للإسلام فنوسعه يا محمد فلما شرح صدره له أتاه جبريل فقال: يا محمد قلبك راع يسع ما وضع فيه، وعيناك بصيرتان وأذناك سميعتان، ولسانك صادق، وخلقك مستقيم، وأنت محمد بن عبد الله أنت الحاشر المقفى وأنت قثم، قال رسول الله، \"وما قثم؟ \" قال: الجامع. وقال الحسن: ملأناه حكمًا وعلمًا، وقال مقاتل: وَسّعْنَاه بعد ضيقه، وقال الجُوزي: هو استفهام على طريق التقرير (^٣) يدل عليه أنه عطف عليه بالماضي وهو قوله: ﴿وَوَضَعْنَا﴾ أي: ألم نفتح قلبك بالإيمان والنبوة، وصرح به الزجاج فقال: ﴿أَلَمْ نَشْرَحْ﴾: شرحناه.\n_________\n(^١) انظر الآثار السابقة في الطبري ١٢/ ٦٢٨ - ٦٢٩.\n(^٢) انظر: \"الدر المنثور\" ٦/ ٦١٧.\n(^٣) \"زاد المسير\" لابن الجوزي ٩/ ١٦٢.","vol":"23","page":555},{"text":"<span data-type='title' id=toc-3005>(٩٥) سورة ﴿وَالتِّينِ﴾</span>\nوَقَالَ مُجَاهِدٌ: هُوَ التِّينُ وَالزَّيْتُونُ الذِي يَأْكُلُ النَّاسُ. يُقَالُ: ﴿فَمَا يُكَذِّبُكَ﴾: فَمَا الذِي يُكَذِّبُكَ بِأَنَّ النَّاسَ يُدَانُونَ بِأَعْمَالِهِمْ، كَأَنَّهُ قَالَ: وَمَنْ يَقْدِرُ عَلَى تَكْذِيبِكَ بِالثَّوَابِ وَالْعِقَابِ\n\n<span data-type='title' id=toc-3006>١ - باب</span>\n٤٩٥٢ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَدِيٌّ، قَالَ: سَمِعْتُ الْبَرَاءَ - ﵁ -: أَنَّ النَّبِيَّ - ﷺ - كَانَ فِي سَفَرٍ فَقَرَأَ فِي الْعِشَاءِ فِي إِحْدَى الرَّكْعَتَيْنِ بِالتِّينِ وَالزَّيْتُونِ. ﴿تَقْوِيمٍ﴾ [التين: ٤] الْخَلْقِ. [انظر: ٧٦٧ - مسلم: ٤٦٤ - فتح: ٨/ ٧١٣]\nهي مكية وبه جزم الثعلبي، وادعى أبو العباس نفي الخلاف فيه، وقال قتادة: مدنية حكاه ابن النقيب، وقاله ابن عيينة أيضًا في \"تفسيره\".\n(ص) (وَقَالَ مُجَاهِدٌ: هُوَ التِّينُ وَالزَّيْتُونُ الذِي يَأْكُلُ النَّاسُ) أخرجه عبد بن حميد عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه، قال: التين والزيتون: الفاكهة الذي يأكل الناس (^١). وفي رواية خصيف عنه: التين: هذا التين، والزيتون: هذا الزيتون (^٢)، وفي رواية سفيان عن عبد الله مثله.\nوفيه قول ثان: أن الأول الجبل الذي عليه دمشق، والثاني الجبل الذي عليه بيت المقدس قاله قتادة (^٣)، وثالث -وهو قول أبي عبد الله\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٦٢٠.\n(^٢) أخرجه الطبري في \"تفسيره\" ١٢/ ٦٣٢ (٣٧٥٦٣).\n(^٣) السابق (٣٧٥٦٨).","vol":"23","page":556},{"text":"الفارسي-: التين مسجد دمشق، والزيتون مسجد بيت المقدس (^١)، ورابع: وهو قول محمد بن كعب: التين مسجد أصحاب الخيف، والزيتون مسجد إيلياء (^٢) -أي: وهو مسجد بيت المقدس- وخامس: هما مسجدان بالشام قاله الضحاك (^٣).\nوفي \"تفسير ابن عباس\" عن معاذ بن جبل قول سادس: التين مسجد اصطخر الذي كان لسليمان، والزيتون مسجد بيت المقدس، وروي عن جرير عن ابن عباس: مسجد نوح الذي بني على الجودي، والزيتون مسجد بيت المقدس -وهو سابع- قال: ويقال: ﴿وَالتِّينِ وَالزَّيْتُونِ (١) وَطُورِ سِينِينَ (٢)﴾ ثلاث مساجد بالشام (^٤)، وقيل: التين جبال ما بين طهران إلى همدان، والزيتون جبال الشام، وقيل: هما طور سينا وطور زيتا بالسريانية ينبتان التين والزيتون.\n(ص) (﴿تَقْوِيمٍ﴾: خلْقِ) أي: أحسن صورة وأعدل قامة، وذلك أن خلق كل شيء منكبًّا على وجهه إلا الإنسان وقال أبو بكر بن طاهر: مزينًا بالعقل مؤدبًا بالأمر، مهذبا بالتمييز، مديد القامة يتناول مأكوله بيده.\n(ص) (﴿فَمَا يُكَذِّبُكَ﴾ فَمَا الذِي يُكَذِّبُكَ بِأَنَّ النَّاسَ يُدَانُونَ بِأَعْمالِهِمْ، كَأَنَهُ قَالَ: وَمَنْ يَقْدِرُ على تَكْذِيبِكَ بِالثَّوَابِ وَالْعِقَابِ) كأنه جعل (ما) لمن يعقل، وهذا بعيد، وقال منصور: قلت لمجاهد: ﴿فَمَا يُكَذِّبُكَ﴾ (^٥) أيها\n_________\n(^١) \"الدر المنثور\" ٦/ ٦١٩ وعزاه لعبد بن حميد.\n(^٢) السابق عن عبد أيضًا.\n(^٣) السابق عن عبد أيضًا.\n(^٤) الطبري ١٢/ ٦٣٢ (٣٧٥٧٢) وهو قول ابن عباس.\n(^٥) جاء في \"تفسير الطبري\" ١٢/ ٦٤٢ و\"الدر\" ٦/ ٦٢٢ عن منصور قلت لمجاهد ﴿فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ (٧)﴾ عنى به النبي قال: معاذ الله إنما يعني به الإنسان.","vol":"23","page":557},{"text":"الشاك بعدما تبين من قدرة الله بالثواب والحساب من قولهم: كما تدين تدان.\nثم ذكر حديث البراء بن عازب ﵄ أَنَّ النَّبِيَّ - ﷺ - كانَ فِي سَفَرٍ فَقَرَأَ فِي العِشَاءِ بِالتِّينِ وَالزَّيْتُونِ. وهذا الحديث سلف في الصلاة.","vol":"23","page":558},{"text":"<span data-type='title' id=toc-3007>(٩٦) سورة ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾</span>\nوَقَالَ قُتَيْبَةُ: حَدَّثَنَا حَمَّادٌ، عَنْ يَحْيَى بْنِ عَتِيقٍ، عَنِ الحَسَنِ قَالَ: اكْتُبْ فِي المُصْحَفِ فِي أَوَّلِ الإِمَامِ: ﴿بْسْمِ اْللَّهِ اْلرَّحْمَنِ اْلرَّحِيمِ (١)﴾ [الفاتحة: ١]، وَاجْعَلْ بَيْنَ السُّورَتَيْنِ خَطًّا. وَقَالَ مُجَاهِدٌ: ﴿نَادِيَهُ﴾ [العلق: ١٧]: عَشِيرَتَهُ. ﴿الزَّبَانِيَةَ﴾ [العلق: ١٨]: المَلَائِكَةَ. وَقَالَ مَعْمَرٌ: ﴿الرُّجْعَى﴾ [العلق: ٨]: المَرْجِعُ. ﴿لَنَسْفَعًا﴾ [العلق: ١٥] قَالَ: لَنَأْخُذَنْ و﴿لَنَسْفَعًا﴾ [العلق: ١٥] بِالنُّونِ وَهْيَ الخَفِيفَةُ، سَفَعْتُ بِيَدِهِ أَخَذْتُ. [فتح: ٨/ ٧١٤]\n\n<span data-type='title' id=toc-3008>١ - باب</span>\n٤٩٥٣ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي سَعِيدُ بْنُ مَرْوَانَ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الْعَزِيزِ بْنِ أَبِي رِزْمَةَ، أَخْبَرَنَا أَبُو صَالِحٍ سَلْمَوَيْهِ قَالَ: حَدَّثَنِي عَبْدُ اللهِ، عَنْ يُونُسَ بْنِ يَزِيدَ قَالَ: أَخْبَرَنِي ابْنُ شِهَابٍ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ أَخْبَرَهُ أَنَّ عَائِشَةَ -زَوْجَ النَّبِيِّ - ﷺقَالَتْ كَانَ أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - الرُّؤْيَا الصَّادِقَةُ فِي النَّوْمِ، فَكَانَ لَا يَرَى رُؤْيَا إِلاَّ جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ فَكَانَ يَلْحَقُ بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ -قَالَ وَالتَّحَنُّثُ التَّعَبُّدُ - اللَّيَالِيَ ذَوَاتِ الْعَدَدِ قَبْلَ أَنْ يَرْجِعَ إِلَى أَهْلِهِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَيَتَزَوَّدُ بِمِثْلِهَا، حَتَّى فَجِئَهُ الْحَقُّ وَهْوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ الْمَلَكُ فَقَالَ: اقْرَأْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَا أَنَا بِقَارِئٍ». قَالَ: «فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجُهْدُ ثُمَّ أَرْسَلَنِي. فَقَالَ اقْرَأْ. قُلْتُ مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّانِيِةَ حَتَّى بَلَغَ مِنِّي الْجُهْدُ، ثُمَّ أَرْسَلَنِي. فَقَالَ:","vol":"23","page":559},{"text":"اقْرَأْ. قُلْتُ: مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ حتَّى بَلَغَ مِنِّي الجُهْدُ ثُمَّ أَرْسَلَنِي. فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣) الَّذِي عَلَّمَ بِالْقَلَمِ (٤)﴾ [العلق: ١ - ٤] \". الآيَاتِ إلى قَوْلِهِ ﴿عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ [العلق: ٥] فَرَجَعَ بِهَا رَسُولُ اللهِ - ﷺ - تَرْجُفُ بَوَادِرُهُ حَتَّى دَخَلَ عَلَى خَدِيجَةَ فَقَالَ: \"زَمِّلُونِي زَمِّلُونِي\". فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْة الرَّوْعُ، قَالَ لَخدِيجَةَ: \"أَيْ خَدِيجَةُ، مَا لِي، لَقَدْ خَشِيتُ على نَفْسِي\". فَأَخْبَرَهَا الخَبَرَ. قَالَتْ خَدِيجَةُ: كَلاَّ أَبْشِرْ، فَوَاللهِ لَا يُخْزِيكَ اللهُ أَبَدًا، فَوَاللهِ إِنَّكَ لَتَصِل الرَّحِمَ، وَتَصْدُقُ الَحدِيثَ، وَتَحْمِلُ الكَلَّ، وَتَكْسِبُ الَمعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتعِينُ عَلَى نَوَائِبِ الَحقِّ. فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلٍ وَهْوَ ابن عَمِّ خَدِيجَةُ أَخِي أَبِيهَا، وَكَانَ امْرَأً تَنَصَّرَ فِي الجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الكِتَابَ العَرَبِيَّ وَيَكْتُبُ مِنَ الإِنْجِيلِ بِالْعَرَبِيَّةِ مَا شَاءَ اللهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ فَقَالَتْ خَدِيجَةُ: يَا ابن عَمِّ، اسْمَعْ مِنِ ابن أَخِيكَ. قَالَ وَرَقَةُ: يَا ابن أَخِي، مَاذَا تَرى؟ فَأَخْبَرَهُ النَّبِيُّ خَبَرَ مَا رَأى. فَقَالَ وَرَقَةُ: هذا النَّامُوسُ الذِي أنْزِلَ عَلَى مُوسَى، لَيْتَنِي فِيهَا جَذَعًا، لَيْتَنِي أَكُون حَيًّا -ذَكَرَ حَرْفًا- قَالَ رَسُولُ اللهِ - ﷺ -: \"أَوَمُخْرِجِيَّ هُمْ؟ \". قَالَ وَرَقَة: نَعَمْ، لَمْ يَأْتِ رَجُلٌ بِمَا جِئْتَ بِهِ إِلَّا أُوذِيَ، وِإنْ يُدْرِكْنِي يَوْمُكَ حَيًّا أَنْصُرْكَ نَصْرًا مُؤَزَّرًا. ثمَّ؛ يَنْشَبْ وَرَقَةُ أَنْ ئوُفِّيَ، وَفَتَرَ الوَحْيُ، فَتْرَة حَتَّى حَزِنَ رَسُولُ اللهِ - ﷺ -. [انظر: ٣ - مسلم: ١٦٠ - فتح: ٨/ ٧١٥]\n\n٤٩٥٤ - قَالَ مُحَمَّدُ بْنُ شِهَابٍ: فَأَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ الأَنْصَارِيَّ - ﵄قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - وَهْوَ يُحَدِّثُ عَنْ فَتْرَةِ الْوَحْي، قَالَ فِي حَدِيثِهِ: «بَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ بَصَرِي، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَفَرِقْتُ مِنْهُ، فَرَجَعْتُ فَقُلْتُ: زَمِّلُونِي زَمِّلُونِي». فَدَثَّرُوهُ فَأَنْزَلَ اللهُ تَعَالَى ﴿يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣) وَثِيَابَكَ فَطَهِّرْ (٤) وَالرُّجْزَ فَاهْجُرْ (٥)﴾. [المدثر: ١ - ٥] قَالَ أَبُو سَلَمَةَ: وَهْيَ الأَوْثَانُ الَّتِي كَانَ أَهْلُ الْجَاهِلِيَّةِ يَعْبُدُونَ. قَالَ: ثُمَّ تَتَابَعَ الْوَحْيُ. [انظر: ٤ - مسلم: ١٦١ - فتح: ٨/ ٧١٥]","vol":"23","page":560},{"text":"هي مكية.\nوقًالَ لنا (^١) قُتَيْبَةُ: ثنَا حَمَّادٌ، عَنْ يَحْيَى بْنِ عَتِيقٍ، عَنِ الحَسَنِ قَالَ: اكْتُبْ فِي المُصْحَفِ فِي أَوَّلِ الإِمَامِ: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ [الفاتحة: ١]، وَاجْعَلْ بَيْنَ السُّورَتَيْنِ خَطًّا.\nهذا قد أسلفنا أن البخاري يأخذ هذا غالبًا في شيخه مذاكرة، وهذا المذكور عن مصحف الحسن شذوذ كما نبه عليه السهيلي (^٢)، ويريد بالأول قبل أم الكتاب، وقال الداودي: إن أراد خطًّا موضع باسم الله فحسن، وإن أراد خطًّا وحده فلم يكن الأمر على ذلك.\nقال ابن الزبير: قلت لعثمان: لِمَ لَمْ يكتبوا بسم الله الرحمن الرحيم بين الأنفال وبراءة؟ فقال: مات رسول - ﷺ - ولم يثبته فأشكل علينا أن يكون منها، ولم يكتبوا شيئًا إلا ما حفظوه عن الرسول، وكانوا إنما يعرفون آخر السورة وأول الأخرى إذا قرأ رسول الله - ﷺ - البسملة، وهي علي هذا من القرآن إذ لا يكتب في المصحف ما ليس بقرآن.\nقال السهيلي: ولا يلزم أنها آية من كل سورة ولا من الفاتحة، بل نقول: إنها آيهّ من كتاب الله مقترنة مع السورة، وهو قول أبي حنيفة وداود، ثم ادعى أنه بيِّن القوة لمن أنصف (^٣)، ولا يسلم له ذلك، بل من تأمل الأدلة ظهر له أنها آيه من الفاتحة، ومن كل سورة، وقد سلفت الإشارة إلى بعض ذلك، وأبعد ابن القصار حيث استدل على\n_________\n(^١) كذا في الأصل، وفي أصل \"اليونينية\": (وقال قتيبة) وبهامشها أنها في بعض الروايات: (حدثنا قتيبة). وفي \"الفتح\" ٨/ ٧١٤ قال: في رواية أبي ذر عن غير الكشميهني: (حدثنا قتيبة).\n(^٢) \"الروض الأنف\" ١/ ٢٧١.\n(^٣) \"الروض الأنف\" ١/ ٢٧١.","vol":"23","page":561},{"text":"أنها ليس بقرآن من أوائل السور من قوله: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ ولم يذكرها (^١).\nفائدة:\nالباء في ﴿بسم ربك﴾ زائدة كما قاله أبو عبيدة (^٢). ﴿الَّذِي خَلَقَ﴾؛ لأن الكفار كانوا يعلمون أنه الخالق دون أصنامهم، والإنسان هنا آدم وذريته؛ لشوفه؛ ولأن التنزيل إليه.\n(ص) (وَقَالَ مُجَاهِدٌ: ﴿نَادِيَهُ﴾: عَشِيرَتَهُ) أخرجه ابن جرير عن الحارث حدثني الحسن، عن ورقاء، عن ابن أبي نجيح عنه (^٣)، وقيل: أهل مجلسه وقيل: حيَّه (^٤)، قال ابن عباس: وكان - ﵇ - يمر به أبو جهل يتوعد فأغلظ له رسول الله - ﷺ - وانتهره فقال: يا محمد بأي شيء تهددني؟ أما وإني لأكثر هذا الوادي ناديًا، فأنزل الله تعالى: ﴿فَلْيَدْعُ نَادِيَهُ (١٧) سَنَدْعُ الزَّبَانِيَةَ (١٨)﴾ قال: \"فلو دعا ناديه لأخذته زبانية العذاب من ساعته\" (^٥).\nوفي حديث أبي هريرة قال أبو جهل: لئن مررت بمحمد يصلي لأطأنَّ برقبته، فلما رآه يصلي أراد أن يفعل ذلك قال: فما فجئ أصحابه إلا وهو ينكص على عقبيه، ويتقي بثوبه، فقيل له، فقال: إن\n_________\n(^١) انظر \"شرح ابن بطال\" ١/ ٣٧ - ٣٨.\n(^٢) \"مجاز القرآن\" ٢/ ٣٠٤.\n(^٣) ذكره السيوطي في \"الدر\" ٦/ ٦٢٧ وعزاه للفريابي وعبد بن حميد وابن المنذر وابن أبي حاتم. ولم أجده عند الطبري.\n(^٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٣١٣ (٣٦٦١) عن معمر عن قتادة في قوله تعالى: ﴿فَلْيَدْعُ نَادِيَهُ (١٧)﴾ قال: قومه، حيه.\n(^٥) أخرجه الطبري في \"تفسيره\" ١٢/ ٦٤٨ (٣٧٦٨٥).","vol":"23","page":562},{"text":"بيني وبينه خندقًا من نار وهولًا وأجنحة، فقال - ﵇ -: \"لو دنا مني لاختطفته الملائكة عضوًا عضوًا\" (^١) الحديث، قال ابن أبي عروبة: قد فعل لسيدنا رسول الله - ﷺ - مثل هذا فلم تختطفه الملائكة، وذلك والله أعلم؛ لأن فاعله لم يتعاطاه وأبو جهل تعاطى، وأيضًا من فعل به من خنق وشبهه لم يكن نهيًا عن العبادة فتضاعف جرم أبي جهل؛ لأنه كان يفعل ذلك في العبادة وهَدَّدَ فَهُدِّدَ.\n(ص) (﴿اَلزَّبَانِيَةَ﴾: المَلَائِكَةَ) قلت: وقيل الشُرَط (^٢) وهو مشتق من زَبنَهُ أي دفعه، كأنهم يدفعون الكفار إلى النار، واختلف في واحد الزبانية فقيل: زبينة وهو كل متمرد من إنس وجان، وقيل: زابن، وقيل: زباني، وقال الكسائي: زبني.\n(ص) (وَقَالَ مَعْمَرٌ: ﴿الرُّجْعَى﴾: المَرْجِعُ) أخرجه عبد الرزاق عنه.\n(ص) (﴿لَنَسْفَعًا﴾ قَالَ: لَنَأْخُذَنْ و﴿لَنَسْفَعًا﴾ بِالنُّونِ وَهْيَ الخَفِيفَةُ، سفَعْتُ بِيَدِهِ أَخَذْتُ): بمقدم رأسه فلنذلنه، وقيل: لنسودنَّ وجهه، واكتفى بذكر الناصية عنه إذ هي في مقدمه، وقيل: لنأخذن بها إلى النار كما قال: ﴿فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَام﴾.\nوقال مقاتل: دخل - ﵇ - الكعبة فوجد أبا جهل قد قلد هبل طوقًا من ذهب وطيبه وهو يقول: يا هبل لكل شيء شكر، وعزتك لأشكرنك من قابل، وكان قد ولد له في ذلك العام ألف ناقة وكسب ألف مثقال، فنهاه رسول الله - ﷺ - عن ذلك، فقال: والله لئن وجدتك هنا تعبد غير آلهتنا\n_________\n(^١) عند مسلم رقم (٢٧٩٧) كتاب صفة الجنة والنار باب: قوله ﴿إِنَّ الْإِنْسَانَ لَيَطْغَى (٦) أَنْ رَآهُ اسْتَغْنَى (٧)﴾.\n(^٢) \"تفسير عبد الرزاق\" ٢/ ٣١٣ (٣٦٦٢).","vol":"23","page":563},{"text":"لأسفعنك على ناصيتك، يقول: لأجرنك على وجهك فنزلت: ﴿كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ (١٥)﴾.\nثم ساق حديث عائشة ﵂: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - الرُّويَا الصَّادِقَةُ … الحديث بطوله وقد سلف أول الكتاب (^١).\nوقوله: قَالَ مُحَمَّدُ بْنُ شِهَابٍ: فَأَخْبَرَنِي أَبُو سَلَمَةَ بن عبد الرحمن عن جَابِر وهذا سلف من حديث يحيى بن بكير عن الليث، عن عقيل به (^٢)\n_________\n(^١) أول كتاب \"الصحيح\" برقم (٣) كتاب بدء الوحي.\n(^٢) سلف برقم (٤٩٢٥) كتاب التفسير، باب: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾.","vol":"23","page":564},{"text":"<span data-type='title' id=toc-3009>٢ - [باب قَوْلِهِ:] ﴿خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢)﴾ [العلق: ٢]</span>\n٤٩٥٥ - حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ أَنَّ عَائِشَةَ - ﵂قَالَتْ أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - الرُّؤْيَا الصَّالِحَةُ فَجَاءَهُ الْمَلَكُ فَقَالَ ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾ [العلق: ١ - ٣]. [انظر: ٣ - مسلم: ١٦٠ - ٨/ ٧٢٢]\nذكر فيه حديث عَائِشَةَ ﵂ قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - الرُّؤْيَا الصَّالِحَةُ فَجَاءَهُ المَلَكُ فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ إلى قوله: ﴿الْأَكْرَمُ﴾. سلف أيضًا، والإنسان هنا هو آدم؛ لقوله: ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾ وقيل: نبينا؛ لقوله: ﴿وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ﴾ وقيل: عام؛ لقوله: ﴿وَاللهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا﴾ وقال ابن التين: الإنسان هنا بمعنى الناس، وهو هنا مَن سوى آدم وحواء وعيسى، والعلق: جمع علقة، وهو الدم الجامد، وهو أول ما تتحول إليه النطفة في الرحم.","vol":"23","page":565},{"text":"<span data-type='title' id=toc-3010>٣ - [باب قَوْلِهِ] ﴿اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾ [العلق: ٣]</span>\n٤٩٥٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ ح وَقَالَ اللَّيْثُ: حَدَّثَنِي عُقَيْلٌ قَالَ مُحَمَّدُ: أَخْبَرَنِي عُرْوَةُ، عَنْ عَائِشَةَ - ﵂: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - الرُّؤْيَا الصَّادِقَةُ جَاءَهُ الْمَلَكُ فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣) الَّذِي عَلَّمَ بِالْقَلَمِ (٤)﴾ [العلق: ١ - ٤]. [انظر: ٣ - مسلم: ١٦٠ - فتح: ٨/ ٧٢٣].\nساقه أيضا من حديثها وقال: الصادقة بدل الصالحة.","vol":"23","page":566},{"text":"<span data-type='title' id=toc-3011>[باب] ﴿الَّذِي عَلَّمَ بِالْقَلَمِ (٤)﴾ [العلق: ٤]\n٤٩٥٧ </span>- حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ: سَمِعْتُ عُرْوَةَ قَالَتْ عَائِشَةُ - ﵂: فَرَجَعَ النَّبِيُّ - ﷺ - إِلَى خَدِيجَةَ فَقَالَ: «زَمِّلُونِي زَمِّلُونِي». فَذَكَرَ الْحَدِيثَ [انظر: ٣ - مسلم: ١٦٠ - فتح: ٨/ ٧٢٣].\nساقه أيضًا من حديثها: رَجَعَ النَّبِيُّ - ﷺ - إلى خَدِيجَةَ فَقَالَ: \"زَمِّلُونِي زَمِّلُونِي\". فَذَكَرَ الحَدِيثَ.\nوقوله: ﴿مَا لَمْ يَعْلَمْ﴾ قيل: الكتابة. وقيل: جميع الصنائع والحرف.","vol":"23","page":567},{"text":"<span data-type='title' id=toc-3012>٤ - [باب] ﴿كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ (١٥) نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ (١٦)﴾ [العلق: ١٥ - ١٦]</span>\n٤٩٥٨ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ عَبْدِ الْكَرِيمِ الْجَزَرِيِّ، عَنْ عِكْرِمَةَ قَالَ ابْنُ عَبَّاسٍ: قَالَ أَبُو جَهْلٍ: لَئِنْ رَأَيْتُ مُحَمَّدًا يُصَلِّي عِنْدَ الْكَعْبَةِ لأَطَأَنَّ عَلَى عُنُقِهِ. فَبَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: «لَوْ فَعَلَهُ لأَخَذَتْهُ الْمَلَائِكَةُ».\nتَابَعَهُ عَمْرُو بْنُ خَالِدٍ، عَنْ عُبَيْدِ اللهِ، عَنْ عَبْدِ الْكَرِيمِ. [فتح: ٨/ ٧٢٤]\nساق من حديث عبد الكَرِيمِ الجَزَرِيِّ، عَنْ عِكْرِمَةَ عن ابن عَبَّاسٍ ﵄: قَالَ أَبُو جَهْلٍ لَئِنْ رَأَيْتُ مُحَمَّدًا يُصَلِّي عِنْدَ الكَعْبَةِ لأَطَأَنَّ على عُنُقِهِ. فَبَلَغَ النَّبِيَّ - ﷺ - فقَالَ: \"لَوْ فَعَلَ لأَخَذَتْهُ المَلَائِكَةُ\".\nتَابَعَهُ عَمْرُو بْنُ خَالِدٍ، عَنْ عُبَيْدِ اللهِ، عَنْ عَبْدِ الكَرِيمِ.\nوصله البغوي في كتابه عن علي، عن عمرو به (^١)، وعبد الكريم هو ابن مالك أبو سعيد الجزري السالف الأموي مولاهم، أصله من اصطخر وتحول إلى حران ومات سنة سبع وعشرين ومائة، وعبيد الله هو أبو وهب بن عمرو بن أبي الوليد الأسدي مولاهم الرقي، ولد سنة مائة ومات سنة ثمانين ومائة.\n_________\n(^١) \"معالم التنزيل\" ٨/ ٤٧٩ - ٤٨٠ من حديث أبي هريرة.","vol":"23","page":568},{"text":"<span data-type='title' id=toc-3013>(٩٧) [سورة] ﴿إِنَّا أَنْزَلْنَاهُ﴾</span>\nيُقَالُ: المَطْلَعُ هُوَ الطُّلُوعُ، وَالْمَطْلِعُ المَوْضِعُ الذِي يُطْلَعُ مِنْهُ. ﴿أَنْزَلْنَاهُ﴾ الهَاءُ كِنَايَةٌ عَنِ القُرْآنِ أَنْزَلْنَاهُ مَخْرَجَ الجَمِيعِ، وَالْمُنْزِلُ هُوَ اللهُ، وَالْعَرَبُ تُوَكِّدُ فِعْلَ الوَاحِدِ فَتَجْعَلُهُ بِلَفْظِ الجَمِيعِ، لِيَكُونَ أَثْبَتَ وَأَوْكَدَ.\nهي مكية في قول الأكثرين، ونفى أبو العباس الخلاف فيها، وقيل: مدنية حكاه الماوردي (^١)، وذكر الواقدي أنها أول سورة نزلت بالمدينة.\n(ص) (الْمَطْلَعُ هُوَ الطُّلُوعُ، وَالْمَطْلِعُ هو المَوْضِعُ الذِي يُطْلَعُ مِنْهُ) قلت: والكسر للكسائي وخلف (^٢)، والاختيار الفتح كذلك؛ ولأن معنى الاسم في هذا الموضع إنما هو بمعنى المصدر.\n(ص) (﴿أَنْزَلْنَاهُ﴾ الهَاءُ كِنَايَةٌ عَنِ القُرْآنِ) أي: لأنه أُنزل جملة واحدة في ليلة القدر وأنكر هذا قوم بعقولهم وقالوا: المعنى أنا ابتدأنا إنزاله.\n(ص) (أَنْزَلْنَاهُ مَخْرَجَ الجَمِيعِ وَالْمُنْزِلُ هُوَ اللهُ وَالْعَرَبُ تُوَكِّدُ فِعْلَ الوَاحِدِ فَتَجْعَلُهُ بِلَفْظِ الجَمعِ، لِيَكُونَ أَثْبَتَ وَأَوْكَدَ) أي: ويقصد به التعظيم يعبر عن نفسه بنون الجمع.\n_________\n(^١) \"تفسير الماوردي\" ٦/ ٣١١.\n(^٢) \"تحبير التيسير\" لابن الجزري ص ٢٠١.","vol":"23","page":569},{"text":"<span data-type='title' id=toc-3014>(٩٨) [سورة] ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾</span>\n﴿مُنْفَكِّينَ﴾ زَائِلِينَ. ﴿قَيِّمَةٌ﴾ القَائِمَةُ دِينُ القَيِّمَةِ، أَضَافَ الدِّينَ إِلَى المُؤَنَّثِ.\n\n<span data-type='title' id=toc-3015>[١ - باب]</span>\n٤٩٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁قَالَ النَّبِيُّ - ﷺ - لأُبَيٍّ: «إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ [البينة: ١]». قَالَ: وَسَمَّانِي؟ قَالَ: «نَعَمْ». فَبَكَى. [انظر: ٣٨٠٩ - مسلم:\n\n٧٩٩ - فتح: ٨/ ٧٢٥]","vol":"23","page":570},{"text":"<span data-type='title' id=toc-3016>[٢ - باب]</span>\n٤٩٦٠ - حَدَّثَنَا حَسَّانُ بْنُ حَسَّانَ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁قَالَ: قَالَ النَّبِيُّ - ﷺ - لأُبَيٍّ: «إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ الْقُرْآنَ». قَالَ أُبَيٌّ: آللَّهُ سَمَّانِى لَكَ؟ قَالَ: «اللهُ سَمَّاكَ لِي». فَجَعَلَ أُبَيٌّ يَبْكِي. قَالَ قَتَادَةَ: فَأُنْبِئْتُ أَنَّهُ قَرَأَ عَلَيْهِ: ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ [البينة: ١]. [انظر: ٣٨٠٩ - مسلم: ٧٩٩ - فتح: ٨/ ٧٢٥].","vol":"23","page":571},{"text":"<span data-type='title' id=toc-3017>[٣ - باب]</span>\n٤٩٦١ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي دَاوُدَ أَبُو جَعْفَرٍ الْمُنَادِي، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ نَبِيَّ اللهِ - ﷺقَالَ لأُبَيِّ بْنِ كَعْبٍ: «إِنَّ اللهَ أَمَرَنِي أَنْ أُقْرِئَكَ الْقُرْآنَ». قَالَ: آللهُ سَمَّانِي لَكَ! قَالَ: «نَعَمْ». قَالَ: وَقَدْ ذُكِرْتُ عِنْدَ رَبِّ الْعَالَمِينَ؟ قَالَ: «نَعَمْ». فَذَرَفَتْ عَيْنَاهُ. [انظر: ٣٨٠٩ - مسلم: ٧٩٩ - فتح: ٨/ ٧٢٦]\nهي مدنية، وقال ابن عباس وغيره: مكية (^١).\n(ص) (﴿مُنْفَكِّينَ﴾: زَائِلِينَ) أيِ: عن كفرهم وشركهم.\n(ص) (القائمة) قال أبو عبيد: عادلة أي على دين الجماعة. القيمة: العادلة (^٢).\n(ص) (أضاف الدين إلى المؤنث) أي لأنه راجع إلى الملة والشريعة وقيل: الهاء فيه للمبالغة، وزعم الكوفيون أن القيمة هي الدين، ومجاز الآية وذلك دين القائمين لله بالتوحيد.\nساق حديث أنس - ﵁ - فى قراءته - ﵇ - على أُبيِّ من طرق عن قتادة عنه، وقد سلف في المناقب، في مناقبه الطريق الأول منها وساق بعضها هنا عن أحمد بن أبي داود أبي جعفر المنادي، وصوابه محمد بدل أحمد، كما ساقه أبو نعيم وابن عساكر (^٣) وغيرهما.\nقال ابن طاهر: روى عند البخاري هنا حديثًا واحدًا، وأهل بغداد يعرفونه محمد (^٤)، وهذا الحديث مشهور من رواية محمد بن عبيد الله بن\n_________\n(^١) انظر: \"زاد المسير\" ٩/ ١٩٥.\n(^٢) الكلام بنصه في \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٦.\n(^٣) \"تاربخ دمشق\" ٧/ ٣١٨.\n(^٤) \"الجمع بين رجال الصحيحين\" ١/ ١٢.","vol":"23","page":572},{"text":"أبي داود المنادي، ولما ذكر الحديث من رواية محمد هذا في \"تاريخه\" قال: رواه البخاري عن ابن المنادي إلا أنه سماه أحمد، وسمعت هبة الله الطبري يقول: قيل: إنه اشتبه على البخاري فجعل محمدًا أحمد وقيل: هما أخوان. وهو باطل ليس لأبي جعفر أخ فيما نعلم، أو لعل البخاري يرى أن محمدًا وأحمد شيء واحد.\nثم ساق عن الإسماعيلي أن عبد الله بن ناجية يملي علينا فيقول: حدثنا أحمد بن الوليد البري، فقيل له: إنما هو محمد، فقال: محمد وأحمد واحد. وقال الحاكم أبو عبد الله: يقال له: محمد بن عبيد الله. وكذا سماه أبو حاتم (^١)، وساق الجياني حديثًا من رواية محمد عن روح في إسلام بلال (^٢).\nووجه قراءة النبي - ﷺ - على أُبيِّ ليلقاها من فيه تلقينًا.\nوفي \"مستدرك الحاكم\" وقال: صحيح الإسناد من حديث زر بن حبيش عن أُبي أنه - ﵇ - قرأ عليه ﴿لَمْ يَكُنْ﴾ وقرأ فيها \"إنَّ ذات الدين عند الله الحنيفية لا اليهودية ولا النصرانية ولا المجوسية من يعمل خيرًا فلن يُكفره\" (^٣).\nولأحمد من حديث علي بن زيد، عن عمار بن أبي عمار عن أبي حبة البدري لما نزلت: ﴿لَمْ يَكُنْ﴾ قال جبريل لرسول الله - ﷺ -: \"إن الله يأمرك أن تقرئها أُبَيًّا\" فقال له رسول الله - ﷺ -: \"إن الله أمرني أن أقرئك هده السورة\". قيل: قال: يا رسول الله وقد ذكرت ثمة؟ قال: \"نعم\" (^٤)،\n_________\n(^١) \"الجرح والتعديل\" ٨/ ٣ ت (١٢).\n(^٢) \"تقييد المهمل\" ٢/ ٧٠٧.\n(^٣) \"المستدرك\" ٢/ ٥٣١.\n(^٤) \"المسند\" ٣/ ٤٨٩.","vol":"23","page":573},{"text":"ثم هذا الحديث ذكره البخاري بلفظين: أحدهما: \"إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ ﴿لَمْ يَكُنْ﴾ ثانيهما: \"أَنْ أَقْرَأَ عَلَيْكَ القُرْآنَ\" وفي ثالث: \"أَنْ أُقْرِئَكَ القُرْآنَ\" قيل: معناه أقرأ عليك كما في الثانية، وبكاء أُبَيِّ استحقارًا لنفسهُ تعجبًا وخشية، وهذا شأن الصالحين إذا فرحوا بشيء خلطوه بالخشية، وقد قيل: الفرح والسرور دمعته باردة ولذلك يقال: أقر الله عينك، وقوله: (فذَرَفَت عيناه) أي: الدمع بفتح الراء.","vol":"23","page":574},{"text":"<span data-type='title' id=toc-3018>(٩٩) [سورة] ﴿إِذَا زُلْزِلَتِ﴾</span>\nيُقَالُ: ﴿أَوْحَى لَهَا﴾ [الزلزلة: ٥]: أَوْحَى إِلَيْهَا، وَوَحَى لَهَا وَوَحَى إِلَيْهَا وَاحِدٌ.\nهي مكية، يقال: أوحى لها وأوحى إليها، ووحى لها ووحى إليها واحد، قلت: أي: أمرها بذلك وأذن لها فيه، وقال ابن عباس وغيره: أوحى إليها (^١)، ومجاز الآية يوحي الله إليها.\n_________\n(^١) أخرجه الطبري ١٢/ ٦٦١ (٣٧٧٤٣).","vol":"23","page":575},{"text":"<span data-type='title' id=toc-3019>١ - [باب] قَوْلِهِ: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ [الزلزلة: ٧]</span>\n٤٩٦٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺقَالَ: «الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الذِي لَهُ أَجْرٌ، فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ لَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ فِي الْمَرْجِ وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، فَهْيَ لِذَلِكَ الرَّجُلِ أَجْرٌ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا، فَهْيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِئَاءً وَنِوَاءً، فَهْيَ عَلَى ذَلِكَ وِزْرٌ\". فَسُئِلَ رَسُولُ اللهِ - ﷺ - عَنِ الْحُمُرِ. قَالَ: «مَا أَنْزَلَ اللهُ عَلَيَّ فِيهَا إِلاَّ هَذِهِ الآيَةَ الْفَاذَّةَ الْجَامِعَةَ ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ [الزلزلة: ٧ - ٨]. [انظر:٢٣٧١ - مسلم: ٩٨٧ - فتح: ٨/ ٧٢٦]\nساق فيه حديث أبي هريرة - ﵁ -: \"الْخَيْلُ لِثَلَاثَةٍ .. \" وقد سلف في الشرب وغيره.","vol":"23","page":576},{"text":"<span data-type='title' id=toc-3020>٢ - [باب] قوله: ﴿وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ [الزلزلة: ٨]</span>\n٤٩٦٣ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ -﵁-: سُئِلَ النَّبِيُّ - ﷺ - عَنِ الْحُمُرِ فَقَالَ: «لَمْ يُنْزَلْ عَلَيَّ فِيهَا شَيْءٌ إِلاَّ هَذِهِ الآيَةُ الْجَامِعَةُ الْفَاذَّةُ ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ [الزلزلة: ٧ - ٨]». [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح: ٨/ ٧٢٧].\nثم ساق قطعة منه، والطِّيَل لغة في الطول، وهو الحبل تشد به الدابة، ويمسك (صاحبها) (^١) بطرفه ويرسلها ترعى، والمرج -بإسكان الراء- أرض ذات نبات تمرج فيها الدواب، ومعني استنت: عَلَت، والذَّرَّةُ: صغار النمل، و﴿يره﴾: جزاء عمله لا عينه، وعن ابن عباس ﵄: ليس من مؤمن ولا كافر عَمِلَ في الدنيا خيرًا ولا شرًا إلا أراه الله إياه؛ فأما المؤمن فيريه حسناته فيثيبه، وسيئاته فيغفرها، وأما الكافر فيريه حسناته وسيئاته فيرد عليه حسناته ويعذبه بسيئاته (^٢).\n_________\n(^١) في الأصل: صاحبه، والأنسب ما أثبتناه.\n(^٢) انظر: الطبري ١٢/ ٦٦١ (٣٧٧٤٤).","vol":"23","page":577},{"text":"<span data-type='title' id=toc-3021>(١٠٠) [سورة] ﴿وَالْعَادِيَاتِ﴾</span>\nوقًالَ مُجَاهِدٌ: الكَنُودُ: الكَفُورُ، يُقَالُ ﴿فَأَثَرْنَ بِهِ نَقْعًا (٤)﴾: رَفَعْنَ بِهِ غُبَارًا. ﴿لِحُبِّ الْخَيْرِ﴾: مِنْ أَجْلِ حُبِّ الخَيْرِ. ﴿لَشَدِيدٌ﴾: لَبَخِيلٌ وَيُقَالُ لِلْبَخِيلِ: شَدِيدٌ ﴿وَحُصِّلَ﴾: مُيِّزَ.\nهي مكية، وعن علي: مدنية، ولا يصح، والعاديات: الإبل، وقيل: الخيل، وصوبه الطبري؛ لأن الإبل لا تضبح، قيل في القتال، وقيل: في الحج.\n(ص) (قَالَ مُجَاهِدٌ: الكَنُودُ: الكَفُورُ) أخرجه الطبري عنه، وعن ابن عباس أيضًا، وروى جعفر بن الزبير، عن القاسم، عن أبي أمامة مرفوعًا بزيادة: \"وهو الذي يأكل وحده، ويضرب عبده، ويمنع رفده\"، وروي موقوفًا (^١)، وكذا أخرجه عبد (^٢)، ويسمى من يفعل ذلك بلسان بني مالك بن كنانة: الكنود، وقال الكلبي: هي لغة كندة وحضرموت، الكفور للنعمة، وقال الحسن: هو الذي يعد المصائب وينسى نعم ربه، فهو كفار له، قال سماك بن حرب: سميت كندة لأنها قطعت أباها (^٣)، قال مقاتل: ونزلت في قرط بن عبد الله بن عمرو بن (نفل) (^٤) القرشي (^٥).\n_________\n(^١) انظر هذِه الآثار في الطبري ١٢/ ٦٧٢ - ٦٧٣.\n(^٢) انظر: \"الدر المنثور\" ٦/ ٦٥٤.\n(^٣) انظر هذِه الآثار في الطبري ١٢/ ٦٧٢، ٦٧٣.\n(^٤) هكذا في الأصل وفي \"زاد المسير\": (نوفل).\n(^٥) انظر: \"زاد المسير\" ٩/ ٢٠٩.","vol":"23","page":578},{"text":"(ص) (﴿فَأَثَرْنَ بِهِ نَقْعًا (٤)﴾: رَفَعْنَ بِهِ غُبَارًا) أخرجه عبد بن حميد عن عبيد الله، عن فضل، عن عطية (^١).\n(ص) (﴿لِحُبِّ الْخَيْرِ﴾ مِنْ أَجْلِ حُبِّ الخَيْرِ. ﴿لَشَدِيدٌ﴾ لَبَخِيلٌ) أخرجه محمد بن السائب كذلك في \"تفسيره\" يقال للبخيل: شديد أي لأجل حب المال لبخيل، وقيل: لشديد الحب للمال.\n(ص) (﴿وَحُصِّلَ﴾ مُيِّزَ) أي: وأبرز ما فيها من خير أو شر. وقال سعيد بن جبير (حصل) بفتح الحاء والتخفيف: ظَهَر.\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٦٥٣.","vol":"23","page":579},{"text":"<span data-type='title' id=toc-3022>(١٠١) [سورة] ﴿الْقَارِعَةُ (١)﴾</span>\n﴿كَالْفَرَاشِ الْمَبْثُوثِ﴾ كَغَوْغَاءِ الجَرَادِ يَرْكَبُ بَعْضُهُ بَعْضًا، كَذَلِكَ النَّاسُ يَجُولُ بَعْضُهُمْ فِي بَعْضٍ. ﴿كَالْعِهْنِ﴾ كَأَلْوَانِ العِهْنِ. وَقَرَأَ عَبْدُ اللهِ (كَالصُّوفِ).\nهي مكية.\n(ص) (﴿كَالْفَرَاشِ الْمَبْثُوثِ﴾ كَغَوْغَاءِ الجَرَادِ يَرْكَبُ بَعْضُهُ بَعْضًا، كَذَلِكَ النَّاسُ يَجُولُ بَعْضُهُمْ فِي بَعْضٍ) هو قول الفراء (^١)، وقال أبو عبيدة: الفراش طائر ليس بذباب ولا بعوض (^٢)، وقيل: إنه يرى من الشمس داخلًا في الكوة، وقيل: فراش شبه البعوض يتهافت في النار.\n(ص) (﴿كَالْعِهْنِ﴾: كَأَلْوَانِ العِهْنِ) قلت: وهو الصوف.\n(ص) (وَقَرَأَ عَبْدُ اللهِ: (كَالصُّوفِ» ذكره ابن أبي داود عنه في كتاب \"المصاحف\".\n_________\n(^١) \"معاني القرآن\" ٣/ ٢٨٦.\n(^٢) \"مجاز القرآن\" ٢/ ٣٠٩ بنحوه.","vol":"23","page":580},{"text":"<span data-type='title' id=toc-3023>(١٠٢) [سورة] ﴿أَلْهَاكُمُ﴾</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿التَّكَاثُرُ﴾ مِنَ الأَمْوَالِ وَالأَوْلَادِ.\nهي مكية، وقيل: نزلت في الأنصار ذكره ابن النقيب.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿التَّكَاثُرُ﴾ مِنَ الأَمْوَالِ وَالأَوْلَادِ) أخرجه جويبر عن الضحاك عنه، وعن أنس هما قبيلتان أصحرتا، وقال مقاتل بن حيان: بنو عبد مناف وبنو سهم. وقال الواحدي: نزلت في اليهود، قالوا: نحن أكثر من بني فلان، وبنو فلان أكثر من بني فلان، (ألهاكم) (^١) ذلك حتى ماتوا ضلالًا (^٢)، وعند الحاكم من حديث ابن عمر مرفوعًا: \"ألا يستطيع أحدكم أن يقرأ ألف آيه في كل يوم\" قالوا: ومن يستطيع ذلك؟ قال: \"أما يستطيع أحدكم أن يقرأ: ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾ \" قال: رواته ثقات، وعقبة بن محمد بن عقبة الراوي عن نافع، عن ابن عمر غير مشهور (^٣).\n_________\n(^١) في \"أسباب النزول\": (ألهاهم)، وهو الأنسب للسياق، والمثبت من الأصل.\n(^٢) \"أسباب النزول\" ص ٤٩٠.\n(^٣) \"المستدرك\" ١/ ٥٦٦.","vol":"23","page":581},{"text":"<span data-type='title' id=toc-3024>(١٠٣) [سورة] ﴿وَالْعَصْرِ (١)﴾</span>\nوَقَالَ يَحْيَى: العَصر: الدَّهْرُ أَقْسَمَ بِهِ.\nهي مكية.\n(ص) (قَالَ يَحْيَى: يقال: الدَّهْرُ أَقْسَمَ بِهِ) قلت: أخرجه ابن جرير عن ابن عباس ﵄ (^١)، وقال قتادة: العصر ساعة من ساعات النهار (^٢)، وقال الحسن: هو العشي (^٣)، وصوب الطبري أنه الدهر والعشي والليل والنهار (^٤).\nوقال مقاتل: هو آخر ساعة من النهار حين تقترب الشمس للغروب، نزلت في أبي لهب عبد العزى، وقيل: رب العصر، والعصر بفتح العين وكسرها لغة حكاها في \"الموعب\" وضمهما وضم العين وإسكان الصاد والجمع أعصر وعُصور وأعصار وعُصُر، وقال ابن سيده: العصر: العشي إلى احمرار الشمس (^٥).\n_________\n(^١) الطبري ١٢/ ٦٨٤ (٣٧٩٠٨).\n(^٢) \"تفسير عبد الرزاق\" ٢/ ٣٢٢ (٣٦٩٦).\n(^٣) الطبري ١٢/ ٦٨٤ (٣٧٩٠٩).\n(^٤) الطبري ١٢/ ٦٨٤.\n(^٥) \"المحكم\" ١/ ٢٦٥.","vol":"23","page":582},{"text":"<span data-type='title' id=toc-3025>(١٠٤) [سورة] ﴿وَيْلٌ لِكُلِّ هُمَزَةٍ﴾</span>\n﴿الْحُطَمَةُ﴾: اسْمُ النَّارِ، مِثْلُ سَقَرَ وَلَظَى.\nهي مكية، هو الوليد بن المغيرة (^١)، وقيل: أمية بن خلف (^٢) وقيل: الأخنس بن شريق (^٣) وقيل: (حميد) (^٤) بن عامر (^٥)، والحكم عام، وقال ابن عباس: هم النمامون ومن يبغي العيب للبرآء (^٦)، والويل: يقال لكل من وقع في هلكة، وفي قراءة ابن عباس: (ويل للهمزة اللمزة) (^٧).\n(ص) \" ﴿اْلْحُطَمَةُ﴾ اسْمُ النَّارِ، مِثْلُ سَقَرَ وَلَظَى) قلت: سميت بذلك؛ لأنها تحطم أي: تكسر.\n_________\n(^١) ذكره البغوي في \"تفسيره\" ٨/ ٥٣٠ عن مقاتل.\n(^٢) ذكره ابن هشام في \"السيرة النبوية\" ١/ ٣٧٩.\n(^٣) ذكره البغوي في \"تفسيره\" ٨/ ٥٣٠ عن الكلبي، وعزاه السيوطي في \"الدر\" ٦/ ٦٦٩ لابن أبي حاتم عن السدي.\n(^٤) هكذا في الأصل، وفي \"الطبري\" و\"الدر\": (جميل).\n(^٥) ذكره الطبري في \"تفسيره\" ١٢/ ٦٨٨.\n(^٦) \"تفسير الطبري\" ١٢/ ٦٨٦ (٣٧٩٢٠).\n(^٧) ذكرها ابن خالويه في \"مختصر شواذ القرآن\" عن ابن مسعود ص ١٨٠.","vol":"23","page":583},{"text":"<span data-type='title' id=toc-3026>(١٠٥) سورة ﴿أَلَمْ تَرَ﴾</span>\nقَالَ مُجَاهِدٌ: ﴿أَبَابِيلَ﴾: مُتَتَابِعَةً مُجْتَمِعَةً. وَقَالَ ابن عَبَّاسٍ: ﴿مِنْ سِجِّيلٍ﴾ هِيَ سَنْكِ وَكِلْ.\nهي سورة الفيل، وهي مكية.\n(ص) (قَالَ مُجَاهِدٌ: ﴿أَبَابِيلَ﴾: مُتَتَابِعَةً مُجْتَمِعَةً) أخرجه عبد بن حميد عن أبي نعيم ثنا شريك عن جابر عنه (^١)، وفيه أقوال أخر.\n(ص) (وَقَالَ ابن عَبَّاسٍ: ﴿سِجِّيلٍ﴾ هِيَ سَنْكِ وَكِلْ) -بالفارسية- أخرجه ابن جرير من حديث عكرمة عنه (^٢)، ومعنى سنك: حجر، وكل: طين وفيه أقوال أخر، أقربها من السجل وهو الكتاب مما كتب عليهم أن يعذبوا به، أو أنه اسم السماء الدنيا.\n_________\n(^١) أخرجه الطبري ١٢/ ٦٩٢ (٣٧٩٥٨) عن ورقاء عن ابن أبي نجيح عن مجاهد.\n(^٢) \"تفسير الطبري\" ١٢/ ٦٩٣ (٣٧٩٧٤).","vol":"23","page":584},{"text":"<span data-type='title' id=toc-3027>(١٠٦) [سورة] ﴿لِإِيلَافِ قُرَيْشٍ (١)﴾</span>\nوَقَالَ مُجَاهِدٌ: ﴿لِإِيلَافِ﴾ أَلِفُوا ذَلِكَ، فَلَا يَشُقُّ عَلَيْهِمْ فِي الشِّتَاءِ وَالصَّيْفِ. ﴿وَآمَنَهُمْ﴾ مِنْ كُلِّ عَدُوِّهِمْ فِي حَرَمِهِمْ. قَالَ ابن عُيَيْنَةَ: ﴿لِإِيلَافِ﴾ لِنِعْمَتِي على قُرَيْشٍ.\nمكية، وقيل: مدنية.\n(ص) (قَالَ مُجَاهِدٌ: أَلِفُوا ذَلِكَ، فَلَا يَشُقُّ عَلَيْهِمْ فِي الشِّتَاءِ وَالصَّيْفِ. ﴿وَآمَنَهُمْ﴾ مِنْ كُلِّ عَدُوِّهِمْ فِي حَرَمِهِمْ) أخرجه ابن جرير من حديث ابن أبي نجيح (^١) وإبراهيم بن المهاجر عنه (^٢).\n(ص) (وقَالَ ابن عُيَيْنَةَ: ﴿لِإِيلَافِ﴾ لِنِعْمَتِي على قُرَيْشٍ) هو فىِ \"تفسيره\".\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٧٠١ (٣٨٠٠١) عن ابن أبي نجيح.\n(^٢) \"تفسير الطبري\" ١٢/ ٧٠٤ (٣٨٠٢١) عن إبراهيم بن المهاجر.","vol":"23","page":585},{"text":"(١٠٧) [سورة] ﴿أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (١)﴾\nوَقَالَ مُجَاهِدٌ: (يَدُعُّ): يَدْفَعُ عَنْ حَقِّهِ، يُقَالُ: هُوَ مِنْ دَعَعْتُ. (يُدَعُّون): يُدْفَعُونَ. ﴿سَاهُونَ﴾: لَاهُونَ. وَ﴿الْمَاعُونَ﴾: المَعْرُوفَ كُلُّهُ. وَقَالَ بَعْضُ العَرَبِ: المَاعُونُ: المَاءُ. وَقَالَ عِكْرِمَةُ أَعْلَاهَا الزَّكَاةُ المَفْرُوضَةُ، وَأَدْنَاهَا عَارِيَّةُ المَتَاعِ.\nهي مكية، وقيل: مدنية.\n(ص) (وقال مجاهد: (يَدُعُّ): يدفع عن حقه، يقال: من دععت. (يُدَعُّون): يدفعون) أخرجه ابن جرير (^١) وذكر أن في قراءة عبد الله (أرأيتك الذي يكذب بالدين) (^٢) وقرأ: (أريت).\n(ص) (﴿سَاهُونَ﴾: لاهون) قال سعد بن أبي وقاص: يؤخرونها عن وقتها (^٣)، وقال غير واحد: هو الترك (^٤)، وقال ابن زيد: يصلون، وليست من شأنهم (^٥).\n(ص) (و﴿الْمَاعُونَ﴾: المعروف كله) أي الذي يتعاطاه الناس فيما بينهم، قاله محمد بن كعب القرظي والكلبي.\n_________\n(^١) \"تفسير الطبري\" ٦٢/ ٧٠٦ (٣٨٥٣٢) بلفظ: يدفع اليتيم فلا يطعمه.\n(^٢) ذكرها ابن خالويه في \"مختصر شواذ القرآن\" ص ١٨١، وحكاه الفراء في \"معاني القرآن\" ٣/ ٢٩٤.\n(^٣) أخرجه الطبري في \"تفسيره\" ١٢/ ٧٠٦ (٣٨٠٣٧).\n(^٤) الطبري ١٢/ ٧٠٧ وهو عن ابن عباس ومجاهد (٣٨٠٤٧) (٣٨٠٤٨).\n(^٥) أخرجه الطبري في \"تفسيره\" ١٢/ ٧٠٨ (٣٨٠٥٢).","vol":"23","page":586},{"text":"(ص) (وَقَالَ بَعْضُ العَرَبِ: المَاعُونُ: المَاءُ) حكاه الفراء عنهم (^١)، قال سعيد بن جبير وغيره: وهو بلغة قريش.\n(ص) (وَقَالَ عِكْرِمَةُ: أَعْلَاهَا الزَّكَاةُ المَفْرُوضَةُ، وَأَدْنَاهَا عَارِيَّةُ المَتَاعِ) أخرجه ابن أبي حاتم من حديث إدريس عنه (^٢)، وفيه أقوال أخر، قال مقاتل: نزلت في العاصي بن وائل (^٣) وهبيرة بن أبي وهب المخزومي زوج أم هانئ بنت أبي طالب، ومن قال: إنها الزكاة يرسخ من قال: إنها مدنية.\n_________\n(^١) \"معاني القرآن\" ٣/ ٢٩٥.\n(^٢) انظر: \"الدر المنثور\" ٦/ ٦٨٥ بنحوه.\n(^٣) ذكره الواحدي في \"أسباب النزول\" ص ٤٩٣.","vol":"23","page":587},{"text":"<span data-type='title' id=toc-3028>(١٠٨) [سورة] ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾</span>\nوَقَالَ ابن عَبَّاسٍ: ﴿شَانِئَكَ﴾: عَدُوَّكَ.\n\n<span data-type='title' id=toc-3029>١ - باب</span>\n٤٩٦٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شَيْبَانُ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁قَالَ: لَمَّا عُرِجَ بِالنَّبِيِّ - ﷺ - إِلَى السَّمَاءِ قَالَ: «أَتَيْتُ عَلَى نَهَرٍ حَافَتَاهُ قِبَابُ اللُّؤْلُؤِ مُجَوَّفًا فَقُلْتُ: مَا هَذَا يَا جِبْرِيلُ؟ قَالَ: هَذَا الكَوْثَرُ». [انظر: ٣٥٧٠ - مسلم: ١٦٢ - فتح: ٨/ ٧٣١]\n\n٤٩٦٥ - حَدَّثَنَا خَالِدُ بْنُ يَزِيدَ الْكَاهِلِيُّ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَائِشَةَ - ﵂قَالَ: سَأَلْتُهَا عَنْ قَوْلِهِ تَعَالَى ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ [الكوثر: ١] قَالَتْ: نَهَرٌ أُعْطِيَهُ نَبِيُّكُمْ - ﷺ -، شَاطِئَاهُ عَلَيْهِ دُرٌّ مُجَوَّفٌ آنِيَتُهُ كَعَدَدِ النُّجُومِ. رَوَاهُ زَكَرِيَّاءُ وَأَبُو الأَحْوَصِ وَمُطَرِّفٌ، عَنْ أَبِي إِسْحَاقَ. [فتح: ٨/ ٧٣١].\n\n٤٩٦٦ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّهُ قَالَ فِي الْكَوْثَرِ: هُوَ الْخَيْرُ الَّذِي أَعْطَاهُ اللهُ إِيَّاهُ. قَالَ أَبُو بِشْرٍ: قُلْتُ لِسَعِيدِ بْنِ جُبَيْرٍ: فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّهُ نَهَرٌ فِي الْجَنَّةِ. فَقَالَ سَعِيدٌ: النَّهَرُ الَّذِي فِي الْجَنَّةِ مِنَ الْخَيْرِ الَّذِي أَعْطَاهُ اللهُ إِيَّاهُ. [٦٥٧٨ - فتح: ٨/ ٧٣١].\nمكية وقيل: مدنية، نزلت في العاصي بن وائل أو أبي جهل أو عقبة ابن أبي معيط أو كعب بن الأسود وهؤلاء بتروا بإسلام أولادهم فانقطعت النسبة عنهم (^١).\n_________\n(^١) انظر: \"تفسير الطبري\" ١٢/ ٧٢٤ - ٧٢٥.","vol":"23","page":588},{"text":"(ص) (وَقَال ابن عَبَّاسٍ: ﴿شَانِئَكَ﴾: مبغضك) أي: وعدوك هو الأذل الأقل المنقطع دابره.\nثم ساق البخاري ثلائة أحاديث في الكوثر:\nأحدها:\nحديث أَنَسٍ - ﵇ -: لَمَّا عُرِجَ برسول الله - ﷺ - إِلَى السَّمَاءِ قَالَ: \"أَتَيْتُ على نَهَرٍ حَافَتَاهُ قِبَابُ الدر مجوفة فَقُلْتُ: مَا هذا يَا جِبْرِيلُ؟ قَالَ: هذا الكَوْثَرُ\"\nوأخرجه مسلم بنحوه وأبو داود والترمذي والنسائي ١).\nثانيها:\nحديث إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَائِشَةَ قَالَ: سَأَلْتُهَا عَنْ قَوْلِهِ تَعَالَى: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (^١)﴾ قَالَتْ: نَهَرٌ أُعْطِيَهُ نَبِيّكُمْ - ﷺ - شَاطِئَاهُ عَلَيْهِ دُرٌّ مجوفة آنِيَتُهُ كَعَدَدِ النُّجُومِ. ورَوَاهُ زَكَرِيَّا وَأَبُو الأَحْوَصِ وَمُطَرِّفٌ، عَنْ أَبِي إِسْحَاقَ.\nثالثها:\nحديث أبي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ ﵄ أَنَّهُ قَال فِي الكَوْثَرِ: الذِي أَعْطَاهُ اللهُ إِيَّاهُ. قَال أَبُو بِشْرٍ -واسمه جعفر بن أبي وحشية إياس اليشكري-: قُلْتُ: لِسَعِيدِ بْنِ جُبَيْرٍ: فَإِنَّ ناسًا يَزْعُمُونَ أَنَّهُ نَهَرٌ فِي الجَنَّةِ. فَقَالَ سَعِيدٌ: النَّهَرُ الذِي فِي الجَنَّةِ مِنَ الخَيْرِ الذِي أَعْطَاهُ اللهُ إِيَّاهُ.\nوروى ابن أبي شيبة في كتابه \"ثواب القرآن\" عن وكيع، عن أبي جعفر، عن ابن أبي نجيح، عن أنس: الكوثر نهر في الجنة، وقيل:\n_________\n(^١) أبو داود (٤٧٤٨)، الترمذي (٣٣٥٩) النسائي في \"الكبرى\" ٦/ ٥٢٣ (١١٧٠٦).","vol":"23","page":589},{"text":"الكوثر حوضه - ﵇ -، حكاه الجوزي (^١) وروى البيهقي في \"بعثه\" عن عائشة ﵂: ليس أحد يدخل إصبعيه في أذنيه إلا سمع خرير الكوثر (^٢).\nوأخرجه ابن أبي شيبة أيضا في \"ثواب القرآن\" والطبري (^٣)، وأخرجه الدارقطني عنها مرفوعًا (^٤). وقال عكرمة: الكوثر: النبوة والقرآن والإسلام (^٥)، وقال مجاهد: الخير كله (^٦).\nوفيه أقوال أخر: تيسير القرآن، وتخفيف الشرائع، أو كثرة الأتباع والأنصار، أو رفع الذكر، أو النور في القلب، أو الشفاعة، أو المقام المحمود، أو المعجزة أو الفقه وكثرة الفقهاء، أو كلمتا الإخلاص، أو الصلوات الخمس، أو ما عظم من الأمور، أو كثرة من يصلي، أو الذكر أو كثرة الذاكرين [من] أولاده، وفيه حديث أخرجه السِلَفي، أو الفضال الكثيرة، أو الخلق الحسن، أو هذِه السورة؛ لأنها مع حصرها مشتملة على وجوه الإعجاز، أو نهر في بطنان الجنة، له حوض ترد عليه أمته، والصواب كما قال الطبري: إنه النهر الذي أعطيه في الجنة وصفه الله بالكثرة لعظم قدره.\n_________\n(^١) \"زاد المسير\" ٩/ ٣٤٩.\n(^٢) \"البعث والنشور\" ص ٩٥ (٤٣). قال الشيخ الألباني: موضوع. انظر \"ضعيف الجامع\" ٤٥٤.\n(^٣) \"تفسير الطبري\" ١٢/ ٧١٦ (٣٨١٣٨).\n(^٤) قال ابن كثير بعد ذكر هذا الأثر: هذا منقطع بين ابن أبي نجيح وعائشة ثم قال: قال السهيلي: ورواه الدارقطني مرفوعا عن طريق مالك بن مغول، عن الشعبي، عن مسروق، عن عائشة، عن النبى - ﷺ -. \"تفسير ابن كثير\" ١٤/ ٤٧٨.\n(^٥) الطبري ١٢/ ٧١٩ (٣٨١٦٥).\n(^٦) الطبري ١٢/ ٧١٨ (٣٨١٦١).","vol":"23","page":590},{"text":"وقال مقاتل: لأنه أكثر أنهار الجنة خيرًا، يتفجر منه أربعة أنهار لأهل الجنان: الخمر والماء والعسل واللبن.\nقال الزجاج: جميع ما جاء في تفسير هذا قد أعطيه - ﵇ -.\nوفي \"تفسير ابن عباس\" قال - ﵇ -: \"لما عرج بي انتهيت إلى سدرة المنتهي فإذا أربعة أنهار: نهران ظاهران، النيل والفرات، ونهران باطنان؛ الكوثر والسلسييل\".\nفصل:\nوأما من قال: الكوثر حوضه، فقد أخرجه البخاري وغيره، فيه روايات في مسافته وآنيته من عدة طرق، وكذا في مسلم ولا تعارض بينها فخاطب كل قوم بجهته وهو مما يجب الإيمان به، وهو على ظاهره من غير تأويل.","vol":"23","page":591},{"text":"<span data-type='title' id=toc-3030>(١٠٩) سورة ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾</span>\nيُقَالُ ﴿لكُم دِينُكم﴾: الكُفْرُ. ﴿وَلِىَ دِينِ﴾ الإِسْلَامُ وَلَمْ يَقُلْ: دِينِي، لأَنَّ الآيَاتِ بِالنُّونِ فَحُذِفَتِ اليَاءُ كَمَا قَالَ: ﴿يَهْدِينِ﴾ وَ﴿يَشْفِينِ﴾. وَقَالَ غَيْرُهُ: ﴿لَا أَعْبُدُ مَا تَعْبُدُونَ (٢)﴾. الآنَ، وَلَا أُجِيبُكُمْ فِيمَا بَقِيَ مِنْ عُمُرِي. ﴿وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (٣)﴾. وَهُمُ الذِينَ قَالَ: ﴿وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا﴾.\nهي مكية، وهم أهل مكة، منهم الوليد بن المغيرة والعاصي وأبوه، وروى الترمذي -وقال: غريب- عن ابن عباس وأنس يرفعانه: \" ﴿إِذَا زُلْزِلَتِ﴾ تعدل نصف القرآن، و﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ تعدل ربع القرآن\" (^١). وعن نوفل أنه - ﵇ - قال: \"إذا أويت إلى فراشك فاقرأ ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ فإنها براءة من الشرك\" (^٢).\n(ص) (يُقَالُ: (لكُم دِينُكم): الكُفْرُ. ﴿وَلِيَ دِينِ﴾: الإِسْلَامُ وَلَمْ يَقُلْ: دِينِي، لأَنَّ الآيَاتِ بِالنُّونِ فَحُذِفَتِ اليَاءُ كَمَا قَالَ ﴿يَهْدِيَنِ﴾ وَ﴿يَشْفِيِن﴾. وَقَالَ غَيْرُهُ: ﴿لَا أَعْبُدُ مَا تَعْبُدُونَ (٢)﴾: الآنَ، وَلَا أحكم فِيمَا بَقِيَ مِنْ عُمُرِي. ﴿وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (٣)﴾. وَهُمُ الذِينَ قَالَ: ﴿وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا﴾). تحرز من الأول حتى يظهر المراد بقوله: (وقال غيره). والذي جزم به الثعلبي الأول، ثم قال: وهذِه منسوخة بآية السيف.\n_________\n(^١) الترمذي (٢٨٩٤).\n(^٢) الترمذي (٣٤٠٣).","vol":"23","page":592},{"text":"<span data-type='title' id=toc-3031>(١١٠) [سورة] ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾\n١ </span>- باب\n٤٩٦٧ - حَدَّثَنَا الْحَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂قَالَتْ مَا صَلَّى النَّبِيُّ - ﷺ - صَلَاةً بَعْدَ أَنْ نَزَلَتْ عَلَيْهِ ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ إِلاَّ يَقُولُ فِيهَا: «سُبْحَانَكَ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي».","vol":"23","page":593},{"text":"<span data-type='title' id=toc-3033>[٢ - باب]</span>\n٤٩٦٨ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂قَالَت: كَانَ رَسُولُ اللهِ - ﷺ - يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ: «سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي». يَتَأَوَّلُ الْقُرْآنَ. [انظر: ٧٩٤ - مسلم: ٤٨٤ - فتح: ٨/ ٧٣٣]\nهي مدنية، وهي آخر سورة نزلت جميعًا -فيما حكاه ابن النقيب عن ابن عباس- منصرفه - ﵇ - من حنين، قاله الواحدي. قال: وعاش بعد نزولها سنتين (^١). وهو غريب كأنه تصحيف، والذي رواه غيره: ستين يومًا (^٢)، ولما أوله ابن عباس بأن نفسه نعيت له مسح برأسه وقال: \"اللهم فقهه في الدين وعلمه التأويل\" (^٣) وقيل: نزلت بمنى في أيام التشريق في حجة الوداع، وروى جويبر عن الضحاك عنه أنه - ﵇ - قال: \"صدق الغلام أصبت يا عبد الله\"، وسيأتي في البخاري أن عمر قال له: ما أعلم منها إلا ما تقول (^٤).\nثم ساق البخاري حديث أبي الضحى مسلم بن صبيح، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ﵂ قَالَتْ: مَا صَلَّى النَّبِيُّ - ﷺ - صَلَاةً بَعْدَ أَنْ نَزَلَتْ عَلَيْهِ ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ إِلَّا يَقُولُ فِيهَا: \"سُبْحَانَكَ رَبَّنَا\n_________\n(^١) \"أسباب النزول\" ص ٤٩٧.\n(^٢) ذكره القرطبي عن مقاتل \"تفسير القرطبي\" ٢٠/ ٢٣٢.\n(^٣) دعاء النبي لابن عباس سلف دون ربطه بتأويل السورة في الوضوء، باب: وضع الماء عند الملأ برقم (١٤٣٠) وعند مسلم برقم (٢٤٧٧) كتاب: فضائل الصحابة، باب: فضائل عبد الله بن عباس.\n(^٤) سيأتي قريبا برقم (٤٩٧٠) كتاب التفسير باب قوله: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ تواب على العباد والتواب من الناس: التائب من الذنب.","vol":"23","page":594},{"text":"وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\".\nوفي لفظ: يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ: \"سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي\". يَتَأَوَّلُ القُرْآنَ.\nوقد سلف في الصلاة، وفيه الدعاء في الركوع، ومالك لم يبلغه.","vol":"23","page":595},{"text":"<span data-type='title' id=toc-3034>٣ - [باب] ﴿وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللهِ أَفْوَاجًا (٢)﴾ [النصر: ٢]</span>\n٤٩٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، عَنْ سُفْيَانُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ عُمَرَ - ﵁ - سَأَلَهُمْ عَنْ قَوْلِهِ تَعَالَى ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ [النصر: ١] قَالُوا: فَتْحُ الْمَدَائِنِ وَالْقُصُورِ. قَالَ: مَا تَقُولُ يَا ابْنَ عَبَّاسٍ؟ قَالَ: أَجَلٌ، أَوْ مَثَلٌ ضُرِبَ لِمُحَمَّدٍ - ﷺ -، نُعِيَتْ لَهُ نَفْسُهُ. [انظر: ٣٦٢٧ - فتح: ٨/ ٧٣٤]\nذكر فيه حديث ابن عَبَّاسٍ، أَنَّ عُمَرَ سَأَلَهُمْ عَنْ قَوْلِهِ تَعَالَى: ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ قَالوا: فتْحُ المَدَائِنِ وَالقُصُورِ. قالَ: مَا تَقُولُ يَا ابن عَبَّاسٍ؟ قَالَ: أَجَلٌ، أَوْ مَثَلٌ ضُرِبَ لِمُحَمَّدٍ - ﷺ -، نُعِيَتْ لَهُ نَفْسُهُ.\nوقد سلف التنبيه عليه، وسلف في علامات النبوة والمغازي (^١).\n_________\n(^١) سلف برقم (٤٢٩٤) كتاب المغازي، بابٌ: لم يسم.","vol":"23","page":596},{"text":"<span data-type='title' id=toc-3035>٤ - [باب] ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ [النصر: ٣]</span>\nتَوَّابٌ عَلَى العِبَادِ، وَالتَّوَّابُ مِنَ النَّاسِ التَّائِبُ مِنَ الذَّنْبِ.\n\n٤٩٧٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ عُمَرُ يُدْخِلُنِي مَعَ أَشْيَاخِ بَدْرٍ، فَكَأَنَّ بَعْضَهُمْ وَجَدَ فِي نَفْسِهِ فَقَالَ: لِمَ تُدْخِلُ هَذَا مَعَنَا وَلَنَا أَبْنَاءٌ مِثْلُهُ فَقَالَ عُمَرُ: إِنَّهُ مِنْ حَيْثُ عَلِمْتُمْ. فَدَعَا ذَاتَ يَوْمٍ -فَأَدْخَلَهُ مَعَهُمْ- فَمَا رُئِيتُ أَنَّهُ دَعَانِي يَوْمَئِذٍ إِلاَّ لِيُرِيَهُمْ. قَالَ: مَا تَقُولُونَ فِي قَوْلِ اللهِ تَعَالَى: ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾؟ [النصر: ١] فَقَالَ بَعْضُهُمْ: أُمِرْنَا نَحْمَدُ اللهَ وَنَسْتَغْفِرُهُ، إِذَا نُصِرْنَا وَفُتِحَ عَلَيْنَا. وَسَكَتَ بَعْضُهُمْ فَلَمْ يَقُلْ شَيْئًا فَقَالَ لِي: أَكَذَاكَ تَقُولُ يَا ابْنَ عَبَّاسٍ؟ فَقُلْتُ: لَا. قَالَ: فَمَا تَقُولُ؟ قُلْتُ: هُوَ أَجَلُ رَسُولِ اللهِ - ﷺ - أَعْلَمَهُ لَهُ، قَالَ: ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ [النصر: ١] وَذَلِكَ عَلَامَةُ أَجَلِكَ ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ [النصر: ٣]. فَقَالَ عُمَرُ: مَا أَعْلَمُ مِنْهَا إِلاَّ مَا تَقُولُ. [انظر:٣٦٢٧ - فتح: ٨/ ٧٣٤]\nثم ساق حديث ابن عباس أيضًا مطولًا، وفيه: فَكَأَنَّ بَعْضَهُمْ وَجَدَ فِي نَفْسِهِ. هو عبد الرحمن بن عوف كما صرح به في مواضع آخر.","vol":"23","page":597},{"text":"<span data-type='title' id=toc-3036>(١١١) [سورة] ﴿تَبَّتْ﴾</span>\nوَتَبَّ تبَابٌ خُسْرَانٌ. تَتْبِيبٌ تَدْمِيرٌ.\n\n<span data-type='title' id=toc-3037>[١ - باب]</span>\n٤٩٧١ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄قَالَ لَمَّا نَزَلَتْ: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ [الشعراء: ٢١٤] وَرَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ، خَرَجَ رَسُولُ اللهِ - ﷺ - حَتَّى صَعِدَ الصَّفَا فَهَتَفَ: «يَا صَبَاحَاهْ». فَقَالُوا: مَنْ هَذَا؟ فَاجْتَمَعُوا إِلَيْهِ. فَقَالَ: «أَرَأَيْتُمْ إِنْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا تَخْرُجُ مِنْ سَفْحِ هَذَا الْجَبَلِ أَكُنْتُمْ مُصَدِّقِيَّ». قَالُوا: مَا جَرَّبْنَا عَلَيْكَ كَذِبًا. قَالَ: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ». قَالَ أَبُو لَهَبٍ: تَبًّا لَكَ مَا جَمَعْتَنَا إِلاَّ لِهَذَا؟! ثُمَّ قَامَ. فَنَزَلَتْ ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ [المسد: ١] وَقَدْ تَبَّ هَكَذَا قَرَأَهَا الأَعْمَشُ يَوْمَئِذٍ. [انظر: ١٣٩٤ -\nمسلم: ٢٠٨ - فتح: ٨/ ٧٣٧]\nمكية.\n(ص) (تبت خسرت. تبَابٌ خُسْرَانٌ. تَتْبِيبٌ تَدْمِيرٌ).\nثم ساق حديث ابن عباس ﵄: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ .. الحديث سلف في سورة الشعراء (^١).\nوقال هنا: وقد تَبَّ، هَكَذَا قَرَأَهَا الأَعْمَشُ يَوْمَئِذٍ على الخبر. وقراءة الجماعة على أنه دعاء، معنى \"يا صباحاه\": صياح، والهتف: الصوت أي: صبحتم لا تدرون متى يأتيهم العذاب إن لم يؤمنوا وقوله: (حتى\n_________\n(^١) سلف برقم (٤٧٧٠).","vol":"23","page":598},{"text":"صعِد الصفا) هو المراد بقوله: \"من .. الجبل\" هو موضع عال، وهذا الخبر مرسل صحابي؛ لأن ابن عباس يومئذ لم يخلق كما نبه عليه الداودي وهو لائح.","vol":"23","page":599},{"text":"<span data-type='title' id=toc-3038>٢ - [باب قَوْلِهِ]: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١) مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (٢)﴾ [المسد: ١ - ٢]\n٤٩٧٢ </span>- حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا الأَعْمَشُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - خَرَجَ إِلَى الْبَطْحَاءِ فَصَعِدَ إِلَى الْجَبَلِ فَنَادَى: «يَا صَبَاحَاهْ». فَاجْتَمَعَتْ إِلَيْهِ قُرَيْشٌ فَقَالَ: «أَرَأَيْتُمْ إِنْ حَدَّثْتُكُمْ أَنَّ الْعَدُوَّ مُصَبِّحُكُمْ أَوْ مُمَسِّيكُمْ، أَكُنْتُمْ تُصَدِّقُونِي؟». قَالُوا: نَعَمْ. قَالَ: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ». فَقَالَ أَبُو لَهَبٍ: أَلِهَذَا جَمَعْتَنَا تَبًّا لَكَ؟!. فَأَنْزَلَ اللهُ -﷿-: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ [المسد: ١] إِلَى آخِرِهَا. [انظر: ١٣٩٤ - مسلم: ٢٠٨ - فتح: ٨/ ٧٣٧]\nساق فيه حديث ابن عباس ﵄ أيضًا.\nوقوله فيه: (خَرَجَ إِلَى البَطْحَاءِ فَصَعِدَ إِلَى الجَبَلِ)، البطحاء موضع منحدر بمكة قاله الداودي.","vol":"23","page":600},{"text":"<span data-type='title' id=toc-3039>٣ - [باب] قَوْلِهِ: ﴿سَيَصْلَى نَارًا ذَاتَ لَهَبٍ (٣)﴾ [المسد: ٣]\n٤٩٧٣ </span>- حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنِي عَمْرُو بْنُ مُرَّةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄: قَالَ أَبُو لَهَبٍ: تَبًّا لَكَ، أَلِهَذَا جَمَعْتَنَا؟! فَنَزَلَتْ ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ [المسد: ١]. [انظر: ١٣٩٤ - مسلم: ٢٠٨ - فتح: ٨/ ٧٣٨]\nهو بفتح الهاء قطعًا مراعاة لرءوس الآي، وأنه كان في لهب، الفتح والإسكان قراءتان.\nذكر فيه قطعة من حديث ابن عباس: قَالَ أَبُو لَهَبٍ: تَبًّا لَكَ، أَلِهَذَا جَمَعْتَنَا؟! فَنَزَلَتْ ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ [المسد: ١].","vol":"23","page":601},{"text":"<span data-type='title' id=toc-3040>٤ - [باب] ﴿وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ (٤)﴾ [المسد: ٤]</span>\nوَقَالَ مُجَاهِدٌ: ﴿حَمَّالَةَ الْحَطَبِ﴾ [المسد: ٤]: تَمْشِي بِالنَّمِيمَةِ. ﴿فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ (٥)﴾ [المسد: ٥] يُقَالُ: مِنْ مَسَدٍ لِيفِ المُقْلِ، وَهْيَ السِّلْسِلَةُ التِي فِي النَّارِ. [فتح: ٨/ ٧٣٨]\n(وَقَالَ مُجَاهِدٌ: ﴿حَمَّالَةَ الْحَطَبِ﴾: تَمْشِي بِالنَّمِيمَةِ). أخرجه عبد، عن شبابة، عن ورقاء، عن ابن أبي نجيح عنه (^١)، وسلف اسم أبي لهب وامرأته فإنها أم جميل بنت حرب بن أمية أخت أبي سفيان صخر بن حرب بن أمية، وقيل: كانت تحتطب للؤمها ولبخلها وقيل: كانت تحمل الشوك فتطرحه في طريق رسول الله - ﷺ -.\n﴿فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ (٥)﴾: لِيفِ المُقْلِ، وَهْيَ السِّلْسِلَةُ التِي فِي النَّارِ) أي: في الحاقة تدخل في فيه وتخرج من دبره ويلوى سائرها على جسده. وقال الضحاك هو الحبل الذي كانت تحتطب به (^٢) وقال قتادة: قلادة من ودع (^٣)، وقيل: حبال من صوف أوبار الإبل. وقيل: هو الحبل المحكم فتلًا من أي نوع كان، ولما كانت العادة أن يحملن في أجيادهن أبدلها الله في الآخرة بذلك.\n_________\n(^١) أخرجه الطبري في \"تفسيره\" ١٢/ ٧٣٦ (٣٨٢٧٥).\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٧٣٧ (٣٨٢٨٤).\n(^٣) رواه عبد الرزاق في \"تفسيره\" ٢/ ٣٣١ (٣٧٣٩).","vol":"23","page":602},{"text":"<span data-type='title' id=toc-3041>(١١٢) [سُورةُ الإخلاص] ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾</span>\nقَوْلُهُ: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ يُقَالُ: لَا يُنَوَّنُ أَحَدٌ، أَيْ: وَاحِدٌ.\n\n<span data-type='title' id=toc-3042>١ - باب</span>\n٤٩٧٤ - حَدَّثَنَا أَبُو الْيَمَانِ، حَدَّثَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺقَالَ: «قَالَ اللهُ كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللهُ وَلَدًا، وَأَنَا الأَحَدُ الصَّمَدُ لَمْ أَلِدْ وَلَمْ أُولَدْ وَلَمْ يَكُنْ لِي كُفْأً أَحَدٌ». [انظر: ٣١٩٣ - فتح: ٨/ ٧٣٩]\nهي مكية، وقيل: مدنية، نزلت لما قالت قريش (^١) أو كعب بن الأشرف (^٢) أو مالك بن الصيف أو عامر بن الطفيل العامري (^٣): انسب لنا ربك.\n(ص) (لَا يُنَوَّنُ أَحَدٌ، أَيْ: وَاحِدٌ) هو قول أبي عبيدة في \"المجاز\" (^٤) قال الزجاج: والأجود إثباته ووقع للداودي أنَّ من نوَّن جمع بين الساكنين وهو لغة، وهو عجيب وإنما ذلك علة للكسر وأصل أحد\n_________\n(^١) الطبري ١٢/ ٧٤٠ (٣٨٢٩٨).\n(^٢) في \"الدر المنثور\" ٦/ ٧٠٥ وعزاه لابن أبي حاتم وابن عدي والبيهقي في الأسماء والصفات عن ابن عباس.\n(^٣) البغوي ٨/ ٥٨٧. \"زاد المسير\" ٩/ ٢٦٦.\n(^٤) \"مجاز القرآن\" ٢/ ٣١٦.","vol":"23","page":603},{"text":"وحد، وأبدلت كامرأة أناة، أصله وناة، من الونا وهو الفتور، ثم ساق حديث أبي هريرة - ﵁ -: \"قال الله: كذبني ابن آدم ولم يكن له ذلك، وشتمني ولم يكن له ذلك؛ فأما تكذيبه إياي فقوله: لن يعيدني كما بدأني .. \" الحديث وقد سلف.","vol":"23","page":604},{"text":"[باب قَوْلِهِ] ﴿اللهُ الصَّمَدُ (٢)﴾ الإخلاص: ٢]\nوَالْعَرَبُ تُسَمِّي أَشْرَافَهَا الصَّمَدَ. قَالَ أَبُو وَائِلٍ: هُوَ السَّيِّدُ الذِي انْتَهَى سُؤْدَدُهُ.\n\n٤٩٧٥ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ قَالَ وَحَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «قَالَ اللهُ: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، أَمَّا تَكْذِيبُهُ إِيَّايَ أَنْ يَقُولَ: إِنِّي لَنْ أُعِيدَهُ كَمَا بَدَأْتُهُ، وَأَمَّا شَتْمُهُ إِيَّايَ أَنْ يَقُولَ: اْتَّخَذَ اللهُ وَلَدًا، وَأَنَا الصَّمَدُ الَّذِي لَمْ أَلِدْ وَلَمْ أُولَدْ وَلَمْ يَكُنْ لِي كُفُؤًا أَحَدٌ». ﴿لَمْ يَلِدْ وَلَمْ يُولَدْ (٣) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (٤)﴾ [الإخلاص: ٣ - ٤]: كُفُؤًا وَكَفِيئًا وَكِفَاءً وَاحِدٌ. [انظر: ٣١٩٣ - فتح: ٨/ ٧٣٩]\n(ص) (﴿اللهُ الصَّمَدُ (٢)﴾ وَالْعَرَبُ تُسَمِّي أَشْرَافَهَا الصَّمَدَ. قَالَ أَبُو وَائِلٍ: الصمد السَّيِّدُ الذِي انْتَهَى سُؤْدَدُهُ).\nأخرج هذا ابن جرير من حديث الأعمش عنه (^١)، وفيه قول آخر أنه من لا يطعم، أو من لا جوف له، أو من يقصد إذا صمده إذا قصده. قال ابن خالويه: وأحسن ما قيل فيه أنه الباقي الذي لا يفنى بعد خلقه (^٢).\n_________\n(^١) الطبري ١٢/ ٧٤٣ (٣٨٣٢٧).\n(^٢) قال الشيخ العلامة ابن عثيمين: قيل: إن الصمد هو الكامل في علمه، في قدرته، في حكمته، في عزته، في سؤددة في كل صفاته وقيل: الصمد الذي لا جوف له يعني لا أمعاء ولا بطن وقيل الصمد بمعنى المفعول أي المصمود إليه أي: الذي تصمد إليه الخلائق في حوائجها بمعنى تميل إليه وتنتهي إليه وترفع إليه حوائجها فهو بمعنى الذي يحتاج إليه كل أحد، هذِه الأقاويل لا ينافي بعضها بعضًا.","vol":"23","page":605},{"text":"ثم ساق البخاري حديث أبي هريرة المذكور ثم قال: كُفُؤًا وَكَفِيئًا وَكِفَاءً وَاحِدٌ. قلت: الأول بضم أوله وثانيه، وبسكون الثاني أيضًا، والثاني بالفتح وكسر ثانيه، والثالث بكسر أوله وبالمد، وروي بكسر الكاف وسكون الفاء، ولم يقرأ بالفتح وسكون الفاء، والكفؤ اسم يحل محل المصدر، وقال أبو حاتم: لا أثبت عن أبي عبيدة كفى مقصور، ولكن يقال: امرؤ لا كفاء له ممدود، وقال ابن التين: مأخوذ من كفأت الرجل أي: فعلت نظير ما فعل، ومنه كفأت الماء، وأكفأت في الشعر حرفًا مكان حرف.","vol":"23","page":606},{"text":"<span data-type='title' id=toc-3043>(١١٣) [سورة] ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾</span>\nوَقَالَ مُجَاهِدٌ: ﴿غَاسِقٍ﴾: اللَّيْلُ. ﴿إِذَا وَقَبَ﴾: غُرُوبُ الشَّمْسِ، ويُقَالُ: هو أَبْيَنُ مِنْ فَرَقِ وَفَلَقِ الصُّبْحِ. ﴿وَقَبَ﴾ إِذَا دَخَلَ فِي كُلِّ شَيْءٍ وَأَظْلَمَ.\n\n<span data-type='title' id=toc-3044>١ - باب</span>\n٤٩٧٦ - حَدَّتنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَاصِمٍ وَعَبْدَةَ، عَنْ زِرِّ بْنِ حُبَيْشٍ قَالَ سَألت أُبَي بْنَ كَعْبٍ عَنِ الُمعَوِّذَتَيْنِ فَقَالَ سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَقَالَ: \"قِيلَ لِي فَقُلْتُ:\" فَنَحْنُ نَقُولُ كَمَا قَالَ رَسُول اللهِ - ﷺ -. [٤٩٧٧ - فتح: ٨/ ٧٤١]\nثم ساق عن زر قَالَ: سَأَلْتُ أُبَى بْنَ كَعْبٍ عَنِ المُعَوِّذَتَيْنِ فَقَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فقَالَ: \"قِيلَ لِي فَقُلْتُ\" فَنَحْنُ نَقُولُ كَمَا قَالَ رَسُولُ اللهِ - ﷺ -. وهو من أفراده، وأخرجه النسائي أيضًا (^١).\n_________\n(^١) عزاه المزي في \"تحفة الأشراف\" (١٩) ١/ ٥ ثم استدرك قائلًا: للنسائي في \"الكبرى\"، وقال حديث النسائي ليس في الرواية، ولم يذكره أبو القاسم.","vol":"23","page":607},{"text":"<span data-type='title' id=toc-3045>(١١٤) [سورة] ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾</span>\nوَيُذْكَرُ عَنِ ابن عَبَّاسٍ ﴿الْوَسْوَاسِ﴾ إِذَا وُلدَ خَنَسَهُ الشَّيْطَانُ، فَإِذَا ذُكِرَ اللهُ ذَهَبَ، وَإِذَا لَمْ يُذْكَرِ اللهُ ثَبَتَ على قَلْبِهِ.\n\n<span data-type='title' id=toc-3046>١ - باب</span>\n٤٩٧٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَبْدَةُ بْنُ أَبِي لُبَابَةَ، عَنْ زِرِّ بْنِ حُبَيْشٍ وَحَدَّثَنَا عَاصِم، عَنْ زِرٍّ قَالَ سَأَلْتُ أُبَيَّ بْنَ كَعْبٍ قُلْتُ: يَا أَبَا الْمُنْذِرِ، إِنَّ أَخَاكَ ابْنَ مَسْعُودٍ يَقُولُ كَذَا وَكَذَا. فَقَالَ أُبَيٌّ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَقَالَ لِي: \"قِيلَ لِي فَقُلْتُ\"، قَالَ: فَنَحْنُ نَقُولُ كَمَا قَالَ رَسُولُ اللهِ - ﷺ -. [انظر: ٤٩٧٦ - فتح: ٨/ ٧٤١]\nثم ساق حديث زِر: سَأَلْتُ أُبَيٌّ بْنَ كَعْبٍ قُلْتُ: أَبَا المُنْذِرِ، إِنَّ أَخَاكَ ابن مَسْعُودٍ يَقُولُ كَذَا وَكَذَا. فَقَالَ أُبَيٌّ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَقَالَ: \"قِيلَ لِي فَقُلْتُ\": فَنَحْنُ نَقُولُ كَمَا قَالَ رَسُولُ اللهِ - ﷺ -.\nالشرح:\nأُبَيٌّ هو ابن كعب بن قيس بن عبيد بن زيد بن معاوية بن عمرو بن مالك بن النجار، وهاتان السورتان مدنيتان، وبه جزم الثعلبي، وعن قتادة وغيره، مكيتان والصواب الأول، نزلتا في اليهودي لبيد بن الأعصم سحر سيدنا رسول الله - ﷺ - وجعل سحره في راعوفة بئر ذروان، يعني: الحجر الذي في أسفل البئر إذا نزل الإنسان بفم البئر قام عليه، ويقال: إنه العقد التي عقدها لبيد، وهي إحدى عشرة عقدة في وتر ومشط ومشاطة أعطاها غلام يهودي يخدمه لهم، وصورة من عجين فيها إبر مغروزة، فبعث عليًّا والزبير وعمارًا فاستخرجوه","vol":"23","page":608},{"text":"وشفاه الله (^١)، ويقال: إنه سحره امرأتان من البحرين بحضرته بحائل بينهما وجعلا ينفثان ويعقدان فنزلت الفلق، وفي رواية: لبيد بن عامر بن مالك وأم عبد الله اليهودية، وفي رواية في \"الصحيح\" قالت عائشة: هلا استخرجته قال: \"قد عافاني الله وكرهت أن أثور منه على الناس شرًّا\" (^٢). وفيه مخالفة لما سبق.\nوفي رواية: فهلا أحرقته (^٣). وظاهره دال على الذي سحر به، كما قاله ابن الجوزي، إلا أنا قد روينا من طريق آخر: قالوا يا رسول الله، أفلا نأخذ الخبيث فنقتله (^٤)، وهو دال على أن الإشارة إلى اليهودي الساحر، والظاهر أن هذا للساحر وذاك للسحر، ويجوز أن يكون ذلك منها على وجه الاستفهام فيحتج به إذن على قتل الساحر، وجاء في رواية: أنه لما سحر احجتم على رأسه بقرن -وهو اسم موضع كما قال ابن السيرافي.\nوقال المهلب: وقع فاستخرجه، ووقع في باب السحر قلت: يا رسول الله، أفلا استخرجته فأمر بها فدفنت. قال: وهو اختلاف من الرواة، ومداره على هشام بن عروة وأصحابه يختلفون في استخراجه، فأثبته سفيان في رواية من طريقين، ووافق سؤال عائشة على النشرة، ونفى الاستخراج عن عيسى بن يونس، ووافق سؤالها النبي - ﷺ - عن الاستخراج، ولم يذكر أنه جاوب على الاستخراج بشيء، وحقق أبو أسامة - ﵇ - إذ سألته عائشة ﵂\n_________\n(^١) \"أسباب النزول\" للواحدي ص ٥٠٢ - ٥٠٣.\n(^٢) سلف برقم (٣٢٦٨) كتاب بدء الخلق، باب صفة إبليس وجنوده.\n(^٣) مسلم (٢١٨٩/ ٤٣) كتاب السلام، باب السحر.\n(^٤) \"تفسير ابن كثير\" ١٤/ ٥٢٨.","vol":"23","page":609},{"text":"عن استخراجه فكان الاعتبار يعطي أن سفيان [أولى] (^١) بالقول لتقدمه في الضبط وأن الوهم على أبي أسامة في أنه لم يستخرجه، ويشهد لذلك أنه لم يذكر النشرة وكذلك عيسى بن يونس لم يذكر - ﵇ - أنه جاوب على استخراجه بلا، وذكر النشرة، والزيادة من سفيان مقبولة؛ لأنه أثبتهم لاسيما فيما حقق من الاستخراج، وفي ذكره النشرة في جواب النبي - ﷺ - مكان الاستخراج، ويحتمل أن يحكم بالاستخراج لسفيان، ويحكم لأبي أسامة بقوله لا، على أنه استخرج الجف بالمشاقة ولم يستخرج صورة ما في الجف لئلا يراه الناس فيتعلمونه (^٢).\nثم اعلم أن السحر مرض من الأمراض، وعارض من العلل غير قادح في نبوته، وطاح بذلك طعن الملحدة -قاتلهم الله- وما ورد أنه كان يخيل إليه أثه فعل الشيء وما فعله، فذاك فيما يجوز طروؤه عليه في أمر دنياه دون ما أمر بتبليغه، يؤيده الرواية الأخرى أنه يأتي أزواجه ولا يأتيهن، أو يحمل على خيل لا يعتقد صحته، وقد روي عن المسيب وعروة سحره حتى كاد ينكر بصره (^٣)، وعن عطاء الخرساني: حبس عن عائشة سنة، قال عبد الرزاق: وحبس عنها خاصة حتى أنكر بصره (^٤)، قلت: وما أسلفناه من رواية ثلاثة أيام أو أربعة هو أصوب، وسنة بعيد.\n_________\n(^١) مثبتة من ابن بطال ٩/ ٤٤٤.\n(^٢) \"شرح ابن بطال\" ٩/ ٤٤٤ - ٤٤٥.\n(^٣) رواه عبد الرزاق ١١ - ١٤ بلفظ \"يغض بصره\" ونقله عنه القاضي عياض في \"الشفا\" ٢/ ١٨٢ بلفظ \"ينكر بصره\".\n(^٤) \"مصنف عبد الرزاق\" ١١/ ١٣ - ١٤ وفيه الآثار السالفة.","vol":"23","page":610},{"text":"فصل:\n﴿الْفَلَقِ﴾: الصبح، لأن الليل يفلق عنه، فهو معنى مفلوق، أو كل ما فلقه الله من خلق قال تعالى: ﴿فَالِقُ الْحَبِّ وَالنَّوَى﴾ [الأنعام: ٩٥]، أو وادٍ، أو جب في جهنم، أو هو جهنم، إذا فتح صاح أهل النار من شدة حره، والغاسق: الليل كما ذكره عن مجاهد، وقاله ابن عباس أيضًا وقال الحسن: أول الليل إذا أظلم، وقال محمد بن كعب: هو النهار إذا دخل في الليل، وفي رواية: غروب الشمس إذا وجب، وقال أبو هريرة: الغاسق: كوكب، وعنه مرفوعًا: \"النجم\"، وقال ابن زيد: العرب تقول: الغاسق سقوط الثريا (^١) وفي الصحيح عن عائشة مرفوعًا: \"القمر\" (^٢) وقيل: إذا كسف واسود، ﴿وقب﴾ دخل كما فسره، وقال قتادة: ذهب، واستغربه الطبري (^٣).\nفصل:\nوما ذكره في ﴿الْوَسْوَاسِ الْخَنَّاسِ﴾ عن ابن عباس هو كذلك لكن قوله: (خنسه الشيطان) الذي في اللغة خنس إذا رجع، و﴿الْخَنَّاسِ﴾: الرجاع، وقيل: هو الشيطان يوسوس في الصدر، قال قتادة: له خرطوم كخرطوم الكلب في صدر الإنسان فإذا ذكر العبد ربه خنس (^٤) أي تأخر، وجاء أن له رأسًا كرأس الحية (^٥)، وإذا ترك يطبع في\n_________\n(^١) انظر: \"تفسير القرطبي\" الآثار السابقة ١٢/ ٧٤٨ - ٧٤٩.\n(^٢) هو في الترمذي (٣٣٦٦) وقال: حسن صحيح.\n(^٣) \"تفسير الطبري\" ١٢/ ٧٥٠ (٣٨٣٧٩).\n(^٤) رواه عبد الرزاق في \"تفسيره\" ٢/ ٣٣٥ (٣٧٥٥).\n(^٥) ذكره السيوطي في \"الدر\" ٦/ ٧٢٢ وعزاه لسعيد بن منصور وابن أبي الدنيا وابن المنذر.","vol":"23","page":611},{"text":"القلب يوسوس فيه وقوله: (إن أخاك ابن مسعود يقول كذا وكذا) يريد لم يدخل المعوذتين في مصحفه، وهو من أفراده لكثرة ما كان يرى الشارع يتعوذ بهما فظن أنهما من الوحي وليسا من القرآن. والصحابة أجمعت عليهما، وأثبتهما في المصحف، وكان أُبَيٌّ - ﵁ - أدخل سورتي القنوت في مصحفه وهما \"اللهم إنا نستعينك\" إلى \"بالكفار ملحق\". وأول السورة الثانية: \"اللهم إياك نعبد\" (^١).\nآخر كتاب التفسير ولله الحمد والمنة.\n_________\n(^١) انظر: \"الدر المنثور\" ٦/ ٧٢٢ - ٧٢٣ وعزاه لابن الضريس وابن نصر وابن أبي شيبة.","vol":"23","page":612},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3047>٦٦ - كتاب فضائل القرآن</span>\n<span data-type='title' id=toc-3048>١ - باب كيف نُزُولُ الوَحْيِ وَأَوَّلُ مَا نَزَلَ</span>\nقَالَ ابن عَبَّاس: المُهَيْمِنُ: الأَمِينُ، القُرْآنُ أَمِينٌ عَلَى كُلِّ كِتَابٍ كان قَبْلَهُ.\n\n٤٩٧٨ - ٤٩٧٩ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ شَيْبَانَ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ قَالَ: أَخْبَرَتْنِي عَائِشَةُ وَابْنُ عَبَّاسٍ ﵃ قَالَا: لَبِثَ النَّبِيُّ - ﷺ - بِمَكَّةَ عَشْرَ سِنِينَ يُنْزَلُ عَلَيْهِ الْقُرْآنُ، وَبِالْمَدِينَةِ عَشْرًا. [انظر:٤٤٦٤ - ٣٨٥١ - فتح: ٩/ ٣]\n\n٤٩٨٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ أَبِي، عَنْ أَبِي عُثْمَانَ قَالَ: أُنْبِئْتُ أَنَّ جِبْرِيلَ أَتَى النَّبِيَّ - ﷺ - وَعِنْدَهُ أُمُّ سَلَمَةَ فَجَعَلَ يَتَحَدَّثُ، فَقَالَ النَّبِيُّ - ﷺ - لأُمِّ سَلَمَةَ: «مَنْ هذا؟». أَوْ كَمَا قَالَ. قَالَت: هَذَا دِحْيَةُ. فَلَمَّا قَامَ قَالَتْ: وَاللهِ مَا حَسِبْتُهُ إِلاَّ إِيَّاهُ، حَتَّى سَمِعْتُ خُطْبَةَ النَّبِيِّ - ﷺ - يُخْبِرُ خَبَرَ جِبْرِيلَ. أَوْ كَمَا قَالَ. قَالَ أَبِي: قُلْتُ لأَبِي عُثْمَانَ: مِمَّنْ سَمِعْتَ هَذَا؟ قَالَ: مِنْ أُسَامَةَ بْنِ زَيْدٍ. [انظر: ٣٦٣٣ - مسلم: ٢٤٥١ - فتح: ٩/ ٣]","vol":"24","page":9},{"text":"٤٩٨١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَا مِنَ الأَنْبِيَاءِ نَبِيٌّ إِلاَّ أُعْطِيَ مَا مِثْلُهُ آمَنَ عَلَيْهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ». [٧٢٧٤ - مسلم: ١٥٢ - فتح: ٩/ ٣]\n\n٤٩٨٢ - حَدَّثَنَا عَمْرُو بْنُ مُحَمَّدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ اللهَ تَعَالَى تَابَعَ عَلَى رَسُولِهِ - ﷺ - قَبْلَ وَفَاتِهِ حَتَّى تَوَفَّاهُ أَكْثَرَ مَا كَانَ الْوَحْيُ، ثُمَّ تُوُفِّيَ رَسُولُ اللهِ - ﷺ - بَعْدُ. [مسلم: ٣٠١٦ - فتح: ٩/ ٣]\n\n٤٩٨٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ قَالَ: سَمِعْتُ جُنْدَبًا يَقُولُ: اشْتَكَى النَّبِيُّ - ﷺ - فَلَمْ يَقُمْ لَيْلَةً أَوْ لَيْلَتَيْنِ، فَأَتَتْهُ امْرَأَةٌ فَقَالَتْ: يَا مُحَمَّدُ، مَا أُرَى شَيْطَانَكَ إِلاَّ قَدْ تَرَكَكَ، فَأَنْزَلَ اللهُ -﷿- ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ [الضحى: ١ - ٣].\n(قَالَ ابن عَبَّاسٍ: المُهَيْمِنُ: الأَمِينُ، القُرْآنُ أَمِينٌ عَلَى كُلِّ كِتَابٍ كان قَبْلَهُ.) أخرجه عبد بن حميد عن سليمان بن داود، عن شعبة، عن أبي إسحاق قال: سمعت التميمي عنه، وقيل: إنه الشاهد، وقيل: (…) (^١) وأصله (…) (^٢) فأبدلت الهمزة هاء لقرب مخرجيهما (^٣)، وهذا الكتاب ذكره ابن بطال في \"شرحه\" في أواخره بعد الرقاق وقبل التمني فاعلمه (^٤).\n_________\n(^١) و(^٢) كلمة غير واضحة في الأصل.\n(^٣) ورد في هامش الأصل: قال الجوهري: المهيمن الشاهد: وهو من آمن غيره من الخوف، وأصله أأمن فهو مؤأمن بهمزتين، تقلب الهمزة الثانية ياء كراهة لاجتماعهما فصار، مؤيمن، ثم صيرت الأولى هاء، كما قالوا: هراق الماء وأراقه. انتهى، اعلمه.\n(^٤) \"شرح ابن بطال\" ١٠/ ٢١٥.","vol":"24","page":10},{"text":"ثم ذكر في الباب خمسة أحاديث:\nأحدها:\nحديث أَبِي سَلَمَةَ قَالَ: أَخْبَرَتْنِي عَائِشَةُ وَابْنُ عَبَّاسٍ ﵃ قَالَا: لَبِثَ النَّبِيُّ - ﷺ - بِمَكَّةَ عَشْرَ سِنِينَ يُنْزَلُ عَلَيْهِ القُرْآنُ، وَبِالْمَدِينَةِ عَشْرًا. وقد سلف قبيل التفسير (^١).\nثانيها:\nحديث أَبِي عُثْمَانَ قَالَ: أُنْبِئْتُ أَنَّ جِبْرِيلَ - ﵇ - أَتَى النَّبِيَّ - ﷺ - وَعِنْدَهُ أُمُّ سَلَمَةَ فَجَعَلَ يَتَحَدَّثُ، فَقَالَ النَّبِيُّ - ﷺ - لأُمِّ سَلَمَةَ: \"مَنْ هذا؟ \". أَوْ كَمَا قَالَ. قَالَتْ: هذا دِحْيَةُ. فَلَمَّا قَامَ [قَالَتْ] (^٢): والله مَا حَسِبْتُهُ إِلَّا إِيَّاهُ، حتَّى سَمِعْتُ خُطْبَةَ النَّبِيِّ - ﷺ - يُخْبِرُ خَبَرَ جِبْرِيلَ. أَوْ كَمَا قَالَ. قَالَ أَبِي: قُلْتُ لأَبِي عُثْمَانَ: مِمَّنْ سَمِعْتَ هذا؟ قَالَ: مِنْ أُسَامَةَ بْنِ زَيْدٍ.\nوأخرجه مسلم أيضًا (^٣)، وذكره أبو مسعود وخلف في مسند أسامة، ويصلح كما قال الحميدي أن يكون في مسند أم سلمة، ومنهم من ذكره (^٤).\nوقوله: (قال أبي) أبوه سليمان بن طرخان، والقائل هو المعتمر، وأبو عثمان هو النهدي. وقد أسلفنا في باب وفاته - ﵇ - وغيره أن إسرافيل وكِّل به ثلاث سنين يأتيه بالكلمة ونحوها، ووقع لابن التين ميكائيل بدله، والمشهور أن جبريل أبدأه بالوحي، وقوله لأم سلمة: \"من هذا؟ \" قال الداودي: إنما يكون ذلك بعد أن ذهب جبريل، وظاهر الحديث خلافه.\n_________\n(^١) برقم (٤٤٦٤ - ٤٤٦٥) كتاب: المغازي، باب: وفاة النبي - ﷺ -.\n(^٢) ساقطة من الأصل، والمثبت من \"الصحيح\".\n(^٣) مسلم (٢٤٥١).\n(^٤) \"الجمع بين الصحيحين\" ٣/ ٣٤١ (٢٨٠٥).","vol":"24","page":11},{"text":"وفيه: فضل أم سلمة وفضل دحية لاختصاص جبريل بالتمثيل بصورته.\nوفيه: الحكم بالقافة.\nوقوله: (بخبر جبريل) هو بباء موحدة مكسورة ثم خاء معجمة مفتوحة ثم موحدة مفتوحة، وصوبه النووي (^١)، وعند مسلم: (يخبر) بمثناه في أوله ثم خاء معجمة ثم باء (^٢)، وهو في بعض نسخ البخاري.\nثالثها:\nحديث أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَا مِنَ الأَنْبِيَاءِ نَبِيّ إِلَّا أُعْطِيَ مَا مِثْلُهُ آمنَ عَلَيْهِ البَشَرُ، وَإِنَّمَا كَانَ الذِي أُوتيتُ وَحْيًا أَوْحَاهُ اللهُ إِلِيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ القِيَامَةِ\".\nالشرح:\nيأتي في الاعتصام بالسنة أيضًا (^٣)، وأخرجه مسلم والنسائي أيضًا (^٤).\nيريد أن الأنبياء أعطوا الآيات: أعطي صالح الناقة، وموسى العصا، وعيسى إحياء الموتى، ولم يؤت هو عن سؤال فيكون تحديًا، وإنما أراهم الآيات الكثيرة من نفسه، وأوتي القرآن وهو المعجرة، يبينه قوله: ﴿أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ﴾ [العنكبوت: ٥١] وقوله: ﴿وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ﴾ [الإسراء: ٥٩].\n_________\n(^١) \"مسلم بشرح النووي\" ١٦/ ٨.\n(^٢) مسلم (٢٤٥١/ ١٠٠).\n(^٣) سيأتي برقم (٧٢٧٤).\n(^٤) مسلم (١٥٢)، والنسائي في \"الكبرى\" ٦/ ٣٣٠ (١١١٢٩).","vol":"24","page":12},{"text":"قوله: (\"آمن\") بالمد وفتح الميم، قال صاحب \"المطالع\" ويروى: (أومن) بهمزة مضمومة ثم واو، قال ابن دحية: وكذا قيدناه في رواية الكشميهني والمستملي، وقيده بعضهم (ايتمن) حكاه صاحب \"المطالع\"، وقيده بعضهم: (إيمن) بهمزة مكسورة بعدها ياء وميم مضمومة، حكاه ابن دحية، وكله راجع إلى معنى الإيمان، وعن القابسي: (أمن) من الأمان بالقصر مع كسر الميم، وليس موضعه، وإنما معناه أن الله أيد كل نبي بعثه من الآيات -يعني: المعجزات- بما يصدق دعواه كما سلف، وقيل: إن كل نبي أعطي من المعجزات ما كان مثله لمن كان قبله من الأنبياء فآمن به البشر، وأما معجزتي العظمى الظاهرة فهي القرآن الذي لم يعط أحد مثله؛ فلهذا أنا أكثرهم تابعًا.\nوقيل: معناه أن الذي أوتيت لا يتطرق إليه تخيل بسحر وشبهه، بخلاف معجزة موسى، فإنه قد يخيل الساحر بشيء ما يقارب صورة، كما خيلت السحرة في صورة عصا موسى.\nوقيل: إن معناه: أن معجزات الأنبياء انقرضت بانقراض أعصارهم ولم يشاهدها إلا من حضر، ومعجزة نبينا القرآن المستمر إلى يوم القيامة مع خرقه العادة في أسلوبه وبلاغته وإخباره بالمغيبات وعجز الإنس والجن عن أن يأتوا بسورة مثله مجتمعين أو متفرقين في جميع الأعصار مع اعتنائهم بمعارضته فلم يقدروا وهم أفصح القرون مع غير ذلك من وجوه الإعجاز.\nوقال ابن الجوزي: الإشارة بالآيات الحسيات كناقة صالح وعصا موسى وإحياء الموتى، فهذِه معجزة ترى بالحس، ومعجزة نبينا الكبرى هي القرآن، فهي تشاهد بعين العقل، وقد كان في جمهور الأمم السالفة بَلَادَةٌ حتى قال قائلهم: اجعل لنا إلهًا كما لهم آلهة،","vol":"24","page":13},{"text":"والبليد لا يصلح إلا بآيات الحس، والذين بعث إليهم نبينا - ﷺ - كانوا أرباب ذكاء وفطنة، وكفاهم القرآن معجزة، غير أن القضاء قضى على قوم من أذكيائهم بالشقاء مع وجود الفهم، كما قال عمرو بن العاصي: تلك عقول كادها بارئها لكبرهم، تكبرهم عن ذلك الاتباع، وعادوا على أسلافهم من تخطيئهم في عبادة الأصنام، وحسدوا الشارع لما ميز عنهم ﴿إِنْ فِي صُدُورِهِمْ إِلَّا كِبْرٌ مَا هُمْ بِبَالِغِيهِ﴾ [غافر: ٥٦] على أنه لم يكن للأنبياء معجزة إلا ولنبينا عليه وعليهم أفضل الصلاة السلام من جنسها، فإن الرعب الذي أيد به كان يوقع في قلوب أعدائه (^١) ما لم توقعه عصى موسى في قلوب أعدائه.\nقلت: وكذا تسخير الريح لسليمان فإن عدوه كان على مسيرة شهر يخاف غدوه عليه أو رواحه، ورعب نبينا كان العدو يخافه من مسيرة شهر مع علمه أنه لا يغدو عليه في يومه ولا يروح، وقد روي: \"شهر أمامي وشهر خلفي\" (^٢) فهذِه زيادة، ونبع الماء من بين أصابعه (^٣)، أعظم من تفجره من حجر؛ إذ الأحجار من عاداتها تفجرها بالماء، ولم تخبر عادة بجريان الماء من بين لحم وعظم، وخطاب الذراع له أعظم من تكليم الموتى لعيسى.\n_________\n(^١) يشير المصنف -﵀- إلى ما سلف برقم (٣٣٥)، ورواه مسلم (٥٢١) من حديث جابر. وسلف أيضًا برقم (٢٩٧٧)، ورواه مسلم (٥٢٢) من حديث أبي هريرة، والذي فيه: \"ونصرت بالرعب مسبرة شهر\".\n(^٢) رواه الطبراني في \"الكبير\" ٧/ ١٥٤ - ١٥٥ (٦٦٧٤) من حديث السائب بن يزيد. قال الهيثمي في \"المجمع\" ٨/ ٢٥٨: فيه إسحاق بن عبد الله بن أبي فروة، وهو متروك، وصححه الألباني في \"صحيح الجامع\" (٤٢٢١).\n(^٣) سلف برقم (١٦٩)، ورواه مسلم (٢٢٧٩) من حديث أنس، وبرقم (٤١٥٢) من حديث جابر.","vol":"24","page":14},{"text":"وقوله: (\"فأرجو أن أكون أكثرهم تابعًا\") فيه علم من أعلام النبوة فإنه أخبر بهذا في زمن قلة المسلمين، فانتهى الأمر إلى ما ترى من الكثرة.\nالحديث الرابع:\nحديث أنس بن مالك ﵁ أَنَّ الله تَعَالَى تَابَعَ الوَحْيَ عَلَى رَسُولِهِ - ﷺ - قَبْلَ وَفَاتِهِ حَتَّى تَوَفَّاهُ أَكْثَرَ مَا كَانَ الوَحْيُ، ثُمَّ تُوُفِّيَ رَسُولُ اللهِ - ﷺ - بَعْدُ. أخرجه مسلم والنسائي أيضًا (^١).\nقلت: سببه تكميل البلاع.\nالحديث الخامس:\nحديث جندب سلف في تفسير الضحى (^٢)، وفي قيام الليل من الصلاة (^٣).\nوحاصل الأحاديث التي ذكرها ما ترجم له وهو إثبات نزول الوحي وبعضها في كيفيته، وأن جبريل نزل عليه به، ومصداق ذلك قوله تعالى: ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣)﴾ [الشعراء: ١٩٣]، وهو جبريل، لكن أنزل جملة ثم نجم في عشرين (^٤) سنة كما قاله ابن عباس وغيره كما أسنده أبو عبيد وغيره.\nوقول البخاري: (وأول ما نزل) قد سلف أنه ﴿اقْرَأْ﴾ على الصواب. زاد مجاهد ﴿ن وَالْقَلَمِ﴾، وأما آخره نزولا فقد سلف الكلام فيه؛ قال عثمان: من آخره براءة، وقال البراء: آية الكلالة، وقال عطاء وابن شهاب: آية الربا وآية الدين، ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ﴾ [البقرة: ٢٨١].\n_________\n(^١) مسلم (٣٠١٦)، \"السنن الكبرى\" ٥/ ٤ (٧٩٨٣).\n(^٢) سلف برقمي (٤٩٥٠ - ٤٩٥١).\n(^٣) سلف برقمي (١١٢٤ - ١١٢٥).\n(^٤) ورد بهامش الأصل تعليق نصه: في ثلاث وعشرين، وهي مدة إقامته حيًّا بعد النبوة على الصحيح من أقوال.","vol":"24","page":15},{"text":"<span data-type='title' id=toc-3049>٢ - باب نَزَلَ القُرْآنُ بِلِسَانِ قُرَيْشٍ وَالْعَرَبِ</span>\n﴿قُرْآنًا عَرَبِيًّا﴾ [يوسف: ٢] ﴿بِلِسَانٍ عَرَبِيٍّ مُبِينٍ (١٩٥)﴾ [الشعراء: ١٩٥].\n\n٤٩٨٤ - حَدَّثَنَا أَبُو الْيَمَانِ، حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ: وَأَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ قَالَ: فَأَمَرَ عُثْمَانُ زَيْدَ بْنَ ثَابِتٍ، وَسَعِيدَ بْنَ الْعَاصِ، وَعَبْدَ اللهِ بْنَ الزُّبَيْرِ، وَعَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ بْنِ هِشَامٍ أَنْ يَنْسَخُوهَا فِي الْمَصَاحِفِ، وَقَالَ لَهُمْ: إِذَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بْنُ ثَابِتٍ فِي عَرَبِيَّةٍ مِنْ عَرَبِيَّةِ الْقُرْآنِ فَاكْتُبُوهَا بِلِسَانِ قُرَيْشٍ، فَإِنَّ الْقُرْآنَ أُنْزِلَ بِلِسَانِهِمْ فَفَعَلُوا. [انظر: ٣٥٠٦ - فتح: ٩/ ٨]\n\n٤٩٨٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا عَطَاءٌ. وَقَالَ مُسَدَّدٌ: حَدَّثَنَا يَحْيَى، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ قَالَ: أَخْبَرَنِي صَفْوَانُ بْنُ يَعْلَى بْنِ أُمَيَّةَ، أَنَّ يَعْلَى كَانَ يَقُولُ: لَيْتَنِي أَرَى رَسُولَ اللهِ - ﷺ - حِينَ يُنْزَلُ عَلَيْهِ الْوَحْيُ. فَلَمَّا كَانَ النَّبِيُّ - ﷺ - بِالْجِعْرَانَةِ وَعَلَيْهِ ثَوْبٌ قَدْ أَظَلَّ عَلَيْهِ وَمَعَهُ نَاسٌ مِنْ أَصْحَابِهِ إِذْ جَاءَهُ رَجُلٌ مُتَضَمِّخٌ بِطِيبٍ فَقَالَ: يَا رَسُولَ اللهِ، كَيْفَ تَرَى فِي رَجُلٍ أَحْرَمَ فِي جُبَّةٍ بَعْدَ مَا تَضَمَّخَ بِطِيبٍ؟ فَنَظَرَ النَّبِيُّ - ﷺ - سَاعَةً، فَجَاءَهُ الْوَحْيُ، فَأَشَارَ عُمَرُ إِلَى يَعْلَى أَنْ تَعَالَ، فَجَاءَ يَعْلَى فَأَدْخَلَ رَأْسَهُ، فَإِذَا هُوَ مُحْمَرُّ الْوَجْهِ يَغِطُّ كَذَلِكَ سَاعَةً، ثُمَّ سُرِّىَ عَنْهُ فَقَالَ: «أَيْنَ الَّذِي يَسْأَلُنِي عَنِ الْعُمْرَةِ آنِفًا؟». فَالْتُمِسَ الرَّجُلُ فَجِيءَ بِهِ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: «أَمَّا الطِّيبُ الَّذِي بِكَ فَاغْسِلْهُ ثَلَاثَ مَرَّاتٍ، وَأَمَّا الْجُبَّةُ فَانْزِعْهَا، ثُمَّ اصْنَعْ فِي عُمْرَتِكَ كَمَا تَصْنَعُ فِي حَجِّكَ». [انظر: ١٥٣٦ - مسلم: ١١٨٠ - فتح: ٩/ ٩]\nساق فيه حديث الزُّهْرِيِّ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ قَالَ: فَأَمَرَ عُثْمَانُ بْنُ عفَّانَ زيدَ بْنَ ثَابِتٍ … الحديث في نسخ المصحف، إلى أن قال: إِذَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بْنُ ثَابِت فِي عَرَبِيَّةٍ مِنْ عَرَبِيَّةِ القُرْآنِ فَاكْتُبُوهَا بِلِسَانِ قُرَيْشٍ، فَإِنَّ القُرْآنَ أُنْزِلَ بِلِسَانِهِمْ. فَفَعَلُوا.","vol":"24","page":16},{"text":"هو مطابق لما ترجم له، وذكر عن ابن شهاب أنه قال: اختلفوا يومئذ في التابوت فقال: (التابوه). وقال ابن الزبير: التابوت ومن معه فترافعوا إلى عثمان؛ فقال: اكتبوه (التابوت) بلغة قريش، سيأتي عقب هذا الباب، وأخرجه في فضائل قريش أيضًا (^١)، وروى ابن أبي شيبة، عن يزيد بن هارون، عن ابن عون، عن محمد: أن عليا ﵁ أول من جمع القرآن في أول ما توفي رسول الله - ﷺ - (^٢).\nودل قول عثمان: (إذا اختلفتم …) إلى آخره، على تشريف قريش على سائر الناس وتخصيصهم بالفضيلة الباقية إلى الأبد حين اختار الله إيثار وحيه الهادي من الضلالة بلغتهم وتقييده بلسانهم وحسبك شرفًا.\nقال أبو بكر بن الطيب: ومعنى نزوله بلسانهم: معظمه وأكثره؛ لأن في القرآن همزًا كثيرًا وقريش لا تهمز، وفيه كلمات على خلاف لغة قريش، وقد قال تعالى ﴿قُرْآنًا عَرَبِيًّا﴾ [يوسف: ٢] ولم يقل قرشيًّا، وليس لأحد أن يقول: أراد قريشًا دون غيرها؛ لأنه تحكم. وقال سعيد بن المسيب: نزل القرآن بلغة هذا الحي من لدن هوازن وثقيف إلى ضرية، وقال ابن عباس: نزل بلسان قريش ولسان خزاعة؛ لأن الدار كانت واحدة. قال - ﵇ -: \"أنا أفصحكم لأني من قريش ونشأت في بني سعد بن بكر\" (^٣) فلا يجب لذلك أن يكون القرآن منزلًا بلغة\n_________\n(^١) سلف برقم (٣٥٠٦).\n(^٢) \"المصنف\" ٦/ ١٤٨ (٣٠٢٢١) بنحوه.\n(^٣) روى الطبراني ٦/ ٣٥ - ٣٦ (٥٤٣٧) من حديث أبي سعيد الخدري مرفوعًا: \"أنا النبي لا كذب، أنا ابن عبد المطلب، أنا أعرب العرب، ولدتني قريش ونشأت في بني سعد بن بكر، فأنى يأتيني اللحن\".\nقال الهيثمي في \"المجمع\" ٨/ ٢١٨: فيه مبشر بن عبيد، وهو متروك، وقال الحافظ العراقي في \"تخريج الإحياء\" (٢٣٨٦): إسناده ضعيف. =","vol":"24","page":17},{"text":"سعد بن بكر لا يمنع أن ينزل بلغة أفصح العرب ومن دونها في الفصاحة إذا كانت فصاحتهم غير متقاربة، وقد جاءت الروايات أنه - ﵇ - كان يقرأ بلغة قريش ويقر لغتها كما أخرجه ابن أبي شيبة عن الفضل بن أبي خالد قال: سمعت أبا العالية يقول: قرأ القرآن على رسول الله - ﷺ - خمسة رجال فاختلفوا في اللغة فرضي قراءتهم كلهم، وكانت بنو تميم أعرب القوم (^١). فهذا يدل أنه كان يقرأ بلغة تميم وخزاعة وأهل لغات مختلفة قد أقر جميعها ورضيها.\nالحديث الثاني:\nحديث في الجبة، وقد سلف في الحج (^٢) وغزوة الطائف (^٣)، وأخرجه أيضا مسلم وأبو داود والترمذي والنسائي (^٤).\nوَوُجِّهَ أن القرآن والسنة كلاهما بوحي واحد ولسان واحد كما نبه عليه بن المنير (^٥).\nوذكره ابن بطال قبله، وأنه - ﵇ - لم يخاطب من الوحي كله إلا بلسان العرب، وبه تكلم - ﵇ - إلى السائل عن الطيب للمحرم، ويبين هذا قوله: ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ﴾ فهذا حكم من الله\n_________\n= وقال المصنف -﵀- في \"البدر المنير\" ٨/ ٢٨٢: هذا سند ظاهر الضعف. وأعله الحافظ في \"التلخيص\" ٤/ ٦ بمبشر، فقال: هو متروك. وقال الألباني في \"ضعيف الجامع\" (١٣٠٧): موضوع.\nوانظر: \"البدر المنير\" ٨/ ٢٨١ - ٢٨٣، \"تلخيص الحبير\" ٤/ ٦.\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٤١٧.\n(^٢) برقم (١٥٣٦).\n(^٣) برقم (٤٣٢٦).\n(^٤) مسلم (١١٨٠)، أبو داود (١٨١٩)، الترمذي (٨٣٦)، النسائي ٥/ ١٣٠ - ١٣١.\n(^٥) \"المتواري\" ص ٣٨٨.","vol":"24","page":18},{"text":"لكل أمة بعث إليها رسولًا ليببين لهم ما أنزل إليهم من ربهم، فإن عزب معناه على بعض من سمعه بينه الرسول له بما يفهمه المبين له (^١). وطلبوا مصحف عبد الله بن مسعود أن يحرقوه كما فعلوا بغيره فامتنع، أخرجه الترمذي مطولًا (^٢)، ومسألة المعتبة في الإحراق إنما هي فيما التبس من كلام الخصوم كما أوضحه ابن رشد، وذكر الترمذي الحكيم في \"ختم الأولياء\" أنه - ﵇ - روي عنه أنه قال: \"إن الله تعالى لم ينزل وحيا قط إلا بالعربية\" (^٣)، ويترجم جبريل لكل رسول بلسان قومه، والرسول صاحب الوحي يترجم بلسان أولئك، فإنما الوحي باللسان العربي.\nوفيه الرغبة في رؤية كيفية تلقيه - ﵇ - الوحي ليزداد يقينًا، فإنه لا ينطق عن الهوى.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٢١٨.\n(^٢) \"سنن الترمذي\" (٣١٠٤).\n(^٣) روى الطبراني في \"الأوسط\" ٥/ ٤٧ (٤٦٣٥)، وابن عدي في \"الكامل\" ٤/ ٢٣٠، و٦/ ٥ من طريق العباس بن الفضل، عن سليمان بن أرقم، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا: \"والذي نفسي بيده ما أنزل الله وحيًّا قط على نبي بينه وبينه إلا بالعربية، ثم يكون هو بعد يبلغه قومه بلسانه\".\nقال ابن عدي ٦/ ٥: حديث منكر عن الزهري، عن سعيد، عن أبي هريرة بهذا الإسناد. وأعله الهيثمي في \"المجمع\" ١٠/ ٥٢ بسليمان بن أرقم.\nوانظر: \"تذكرة الموضوعات\" ص ١١٣.","vol":"24","page":19},{"text":"<span data-type='title' id=toc-3050>٣ - باب جَمْعِ القُرْآنِ</span>\n٤٩٨٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عُبَيْدِ بْنِ السَّبَّاقِ، أَنَّ زَيْدَ بْنَ ثَابِتٍ - ﵁قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ مَقْتَلَ أَهْلِ الْيَمَامَةِ، فَإِذَا عُمَرُ بْنُ الْخَطَّابِ عِنْدَه، قَالَ أَبُو بَكْرٍ - ﵁ -: إِنَّ عُمَرَ أَتَانِي فَقَالَ: إِنَّ الْقَتْلَ قَدِ اسْتَحَرَّ يَوْمَ الْيَمَامَةِ بِقُرَّاءِ الْقُرْآنِ، وَإِنِّي أَخْشَى أَنْ يَسْتَحِرَّ الْقَتْلُ بِالْقُرَّاءِ بِالْمَوَاطِنِ، فَيَذْهَبَ كَثِيرٌ مِنَ الْقُرْآنِ، وَإِنِّي أَرَى أَنْ تَأْمُرَ بِجَمْعِ الْقُرْآنِ. قُلْتُ لِعُمَرَ: كَيْفَ تَفْعَلُ شَيْئًا لَمْ يَفْعَلْهُ رَسُولُ اللهِ - ﷺ -؟! قَالَ عُمَرُ: هَذَا وَاللهِ خَيْرٌ. فَلَمْ يَزَلْ عُمَرُ يُرَاجِعُنِي حَتَّى شَرَحَ اللهُ صَدْرِي لِذَلِكَ، وَرَأَيْتُ فِي ذَلِكَ الَّذِي رَأَى عُمَرُ. قَالَ زَيْدٌ: قَالَ أَبُو بَكْر: إِنَّكَ رَجُلٌ شَابٌّ عَاقِلٌ لَا نَتَّهِمُكَ، وَقَدْ كُنْتَ تَكْتُبُ الْوَحْيَ لِرَسُولِ اللهِ - ﷺ - فَتَتَبَّعِ الْقُرْآنَ فَاجْمَعْهُ فَوَاللهِ لَوْ كَلَّفُونِي نَقْلَ جَبَلٍ مِنَ الْجِبَالِ مَا كَانَ أَثْقَلَ عَلَيَّ مِمَّا أَمَرَنِي مِنْ جَمْعِ الْقُرْآنِ. قُلْتُ: كَيْفَ تَفْعَلُونَ شَيْئًا لَمْ يَفْعَلْهُ رَسُولُ اللهِ - ﷺ -؟! قَالَ: هُوَ وَاللهِ خَيْرٌ. فَلَمْ يَزَلْ أَبُو بَكْرٍ يُرَاجِعُنِي حَتَّى شَرَحَ اللهُ صَدْرِي لِلَّذِى شَرَحَ لَهُ صَدْرَ أَبِي بَكْرٍ وَعُمَرَ - ﵄ -، فَتَتَبَّعْتُ الْقُرْآنَ أَجْمَعُهُ مِنَ الْعُسُبِ وَاللِّخَافِ وَصُدُورِ الرِّجَالِ، حَتَّى وَجَدْتُ آخِرَ سُورَةِ التَّوْبَةِ مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ لَمْ أَجِدْهَا مَعَ أَحَدٍ غَيْرَهُ ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ﴾ [التوبة: ١٢٨] حَتَّى خَاتِمَةِ بَرَاءَةَ، فَكَانَتِ الصُّحُفُ عِنْدَ أَبِي بَكْرٍ حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ عِنْدَ عُمَرَ حَيَاتَهُ، ثُمَّ عِنْدَ حَفْصَةَ بِنْتِ عُمَرَ - ﵁ -. [انظر: ٢٨٠٧ - فتح: ٩/ ١٠]\n\n٤٩٨٧ - حَدَّثَنَا مُوسَى، حَدَّثَنَا إِبْرَاهِيمُ، حَدَّثَنَا ابْنُ شِهَابٍ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُ، أَنَّ حُذَيْفَةَ بْنَ الْيَمَانِ قَدِمَ عَلَى عُثْمَانَ، وَكَانَ يُغَازِي أَهْلَ الشَّأْمِ فِي فَتْحِ إِرْمِينِيَةَ وَأَذْرَبِيجَانَ مَعَ أَهْلِ الْعِرَاقِ، فَأَفْزَعَ حُذَيْفَةَ اخْتِلَافُهُمْ فِي الْقِرَاءَةِ، فَقَالَ حُذَيْفَةُ لِعُثْمَانَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَدْرِكْ هَذِهِ الأُمَّةَ قَبْلَ أَنْ يَخْتَلِفُوا فِي الْكِتَابِ اخْتِلَافَ الْيَهُودِ وَالنَّصَارَى. فَأَرْسَلَ عُثْمَانُ إِلَى حَفْصَةَ أَنْ أَرْسِلِى إِلَيْنَا بِالصُّحُفِ نَنْسَخُهَا فِي الْمَصَاحِفِ ثُمَّ نَرُدُّهَا إِلَيْكِ، فَأَرْسَلَتْ بِهَا حَفْصَةُ إِلَى عُثْمَانَ، فَأَمَرَ زَيْدَ بْنَ ثَابِتٍ وَعَبْدَ","vol":"24","page":20},{"text":"اللهِ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْعَاصِ وَعَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ بْنِ هِشَامٍ فَنَسَخُوهَا فِي الْمَصَاحِفِ، وَقَالَ عُثْمَانُ لِلرَّهْطِ الْقُرَشِيِّينَ الثَّلَاثَةِ: إِذَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بْنُ ثَابِتٍ فِي شَيْءٍ مِنَ الْقُرْآنِ فَاكْتُبُوهُ بِلِسَانِ قُرَيْشٍ، فَإِنَّمَا نَزَلَ بِلِسَانِهِمْ. فَفَعَلُوا، حَتَّى إِذَا نَسَخُوا الصُّحُفَ فِي الْمَصَاحِفِ رَدَّ عُثْمَانُ الصُّحُفَ إِلَى حَفْصَةَ وَأَرْسَلَ إِلَى كُلِّ أُفُقٍ بِمُصْحَفٍ مِمَّا نَسَخُوا، وَأَمَرَ بِمَا سِوَاهُ مِنَ الْقُرْآنِ فِي كُلِّ صَحِيفَةٍ أَوْ مُصْحَفٍ أَنْ يُحْرَقَ. [انظر: ٣٥٠٦ - فتح: ٩/ ١١]\n\n٤٩٨٨ - قَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ، سَمِعَ زَيْدَ بْنَ ثَابِتٍ قَالَ: فَقَدْتُ آيَةً مِنَ الأَحْزَابِ حِينَ نَسَخْنَا الْمُصْحَفَ قَدْ كُنْتُ أَسْمَعُ رَسُولَ اللهِ - ﷺ - يَقْرَأُ بِهَا، فَالْتَمَسْنَاهَا فَوَجَدْنَاهَا مَعَ خُزَيْمَةَ بْنِ ثَابِتٍ الأَنْصَارِيِّ ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الأحزاب: ٢٣] فَأَلْحَقْنَاهَا فِي سُورَتِهَا فِي الْمُصْحَفِ. [انظر: ٢٨٠٧ - فتح: ٩/ ١١]\nذكر فيه حديثين:\nأحدهما: حديث عبيد بن السباق السالف في آخر تفسير سورة براءة (^١).\nثانيهما: حديث ابن شِهَاب، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُ، أَنَّ حُذَيْفَةَ بْنَ اليَمَانِ قَدِمَ عَلَى عُثْمَانَ، وَكًانَ يُغَازِي أَهْلَ الشَّاْمِ فِي فَتْحِ إِرْمِينِيَةَ وَأَذْرَبيجَانَ مَعَ أَهْلِ العِرَاقِ. فذكر الحديث في نسخ المصاحف؛ وقال في آخره: قَالَ ابن شِهَاب: وَأَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ: سَمِعتُ زَيْدَ بْنَ ثَابِتٍ قَالَ: فَقَدْتُ آيَةً مِنَ الأَحْزَابِ .. فَالْتَمَسْنَاهَا فَوَجَدْنَاهَا مَعَ خُزَيْمَةَ بْنِ ثَابِتٍ: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ [الأحزاب: ٢٣] فَأَلْحَقْنَاهَا فِي سُورَتِهَا فِي المُصْحَفِ.\nمعنى (يغازي: يغزو) (^٢)، وإرمينية: بكسر أوله، وفتحه ابن\n_________\n(^١) سلف برقم (٤٦٧٩).\n(^٢) في الأصل: يغزو: يغازي. وما أثبتناه هو الأليق بالسياق.","vol":"24","page":21},{"text":"السمعاني (^١)، وتخفف ياؤها وتشدد كما قاله ياقوت (^٢)، وقال صاحبا \"المطالع\" (^٣): بالتخفيف لا غير. وقال أبو عبيد: بلد معروف سميت بكون الأرمن فيها، وهي أمة كالروم، وقيل: سميت بأرمون بن لمطي بن يومن بن يافث بن نوح (^٤). قال أبو الفرج: ومن ضم الهمزة غلط؛ قال: وبكسرها قرأته عَلَى أبي منصور اللغوي؛ وقال: هو اسم أعجمي، وأقيمت -كما قال الرشاطي- سنة أربع وعشرين في خلافة عثمان على يد سلميان بن ربيعة الباهلي. قال: وأهلها بنو الرومي بن إرم بن سام بن نوح.\nوأذربيجان -بفتح أوله بالقصر والمد وبفتح الباء وكسرها وكسر الهمزة أيضًا، حكاه ابن مكي في \"تنقيبه\"- بلد بالجبال من بلاد العراق يلي كور إرمينينة من جهة المغرب. وقال أبو إسحاق البحيري: الفصيح ذربيجان. وقال الجواليقي: الهمزة في أولها أصلية، لأن أذر مضموم إليه الآخر.\nوقوله: (وقال ابن شهاب ..) إلى آخره. رواه البخاري في الأحكام عن موسى بن إسماعيل، عن إبراهيم بن سعد، عن الزهري، به. هذا إذا\n_________\n(^١) قال السمعاني في \"الأنساب\" ١/ ١٩٣: (الأرميني): بفتح الألف وسكون الراء وكسر الميم وبعدها الياء المنقوطة باثنتين من تحتها وفي آخرها النون.\n(^٢) \"معجم البلدان\" ١/ ١٥٩ - ١٦٠.\n(^٣) ورد بهامش الأصل: لعله سقط: و\"المشارق\"؛ وذلك لأنه كتب صاحبا بالألف، ولم أراجع أنا \"المشارق\".\nقلت (المحقق): نص عبارة القاضي في \"المشارق\" ١/ ٥٩: (إرمينية) بالكسر، قال أبو عبيد: بكسر أوله وإسكان ثانيه بعده ميم مكسورة، وياء ثم نون مكسورة. اهـ.\n(^٤) \"معجم ما استعجم\" ١/ ١٤١ - ١٤٢.","vol":"24","page":22},{"text":"لم يكن البخاري عطفه على السند الذي قبله (^١).\nفصل:\nإن قلت: ما وجه نفور الصديق وزيد بن ثابت مع فضلهما عن جمع القرآن.\nقلت: بينه ابن الباقلاني بقوله: لم نجد الشارع قد بلغ في جمعه إلى الحد من الاحتياط من تجليده وجمعه بين لوحين وكرها أن يجمعاه جزعًا أن يحلا أنفسهما محل [من] (^٢) يجاوز احتياطه للدين احتياط رسول الله - ﷺ -، فلما (نبههما) (^٣) عمر وقال: هو والله خير، وخوفهما من تغير حال القرآن في المستقبل لقلة حفظته ومصيره إلى حالة الخفاء بعد الاستفاضة والظهور علما صواب ما أشار به وأنه خير، وأن فعل رسول الله - ﷺ - ليس على الوجوب ولا تركه لما تركه على الوجوب، إلا أن يكون قد بيَّن أن مثل فعله لما فعله أوتركه لمثل ما تركه لازم لنا واجب علينا، فلما علمنا أنه لم يحظر جمعه ولا منع منه بسنة ولا بنص ولا هو مما يفسده العقل ويحيله ولا يقتضي فساد شيء من الدين ولا مخالفته، وأما صواب ما أشار به عمر وأسرعا إليه كما فعل عمر وسائر الصحابة في رجوعهم إلى رأي الصديق في قتاله أهل الردة واستَصْوَبُوه، وقد يشمئز الإنسان أحيانًا من فعل المباح المطلق؛ لفرط احتياط ثم يتبين له بعدُ خلافهُ، كرجل قيل له: قد سقط عنه فرض الجهاد والصيام والصلاة قائمًا؛ لزَمَانَةٍ وعَجْز، فأنكر مفارقة العادة عند أول وهلة، فلما تأمل ذلك علم جوازه.\n_________\n(^١) هو معطوف على الإسناد الذي قبله، وانظر: \"الفتح\" ٩/ ٢١.\n(^٢) زيادة يقتضيها السياق مثبتة من \"شرح ابن بطال\" ١٠/ ٢٢٢.\n(^٣) في الأصل: لم ينههما، والمثبت من \"شرح ابن بطال\" وهو الأنسب للسياق.","vol":"24","page":23},{"text":"فصل:\nيأتي في الأحكام فيما يستحب للكاتب أن يكون أمينًا عاقلًا زيادة بيان في تصويب جمع الصديق للقرآن وأنه أعظم فضائله.\nفصل:\nفإن قلت: فما وجه حمل عثمان الناس على مصحفه وقد سبقه الصديق إلى ذلك؟ قلت: سلف في آخر سورة التوبة وجهه (^١).\nفصل:\nقد أسلفنا آخر سورة التوبة إلجمع بين الروايتين آخر سورة [التوبة] (^٢) وآية الأحزاب، وجمع المهلب بأن آية التوبة وجدت مع أبي خزيمة وهو معروف من الأنصار وقد عرفه أنس وقال: نحن ورثناه، والتي في الأحزاب ليست صفة رسول الله ووجدت مع خزيمة بن ثابت وهو غير أبي خزيمة، فلا تعارض، والقصة غير القصة، وآية الأحزاب سمعها زيد وخزيمة من رسول الله - ﷺ - فهما شاهدان على سماعها منه. وإنما أثبت التي في التوبة بشهادة أبي خزيمة وحده لقيام الدليل على صحتها في صفته - ﵇ -، فهي قرينة تغني عن طلب شاهد آخر.\nفصل:\nقال ابن بطال: في أمر عثمان بتحريق الصحف والمصاحف حين جمع القرآن جواز تحريق الكتب التي فيها أسماء الله تعالى، وأن ذلك إكرام لها وصيانة عن الوطء بالأقدام وطرحها في ضياع من الأرض، وروى معمر، عن (طاوس) (^٣)، عن أبيه أنه كان يحرق الصحف إذا\n_________\n(^١) راجع شرح حديث (٤٦٧٩).\n(^٢) ساقطة من الأصول، والصواب إثباتها.\n(^٣) كذا بالأصل، وصوابه: (ابن طاوس) وهو ما في \"شرح ابن بطال\" ١٠/ ٢٢٦.","vol":"24","page":24},{"text":"اجتمعت عنده الرسائل فيها: بسم الله الرحمن الرحيم. وحرق عروة ابن الزبير كتب فقه كانت عنده يوم الحرة، وكره إبراهيم أن تحرق الصحف إذا كان فيها ذكر الله، وقول من حرقها أولى بالصواب كما قاله ابن بطال (^١).\nوقال أبو بكر بن الطيب: جائز للإمام تحريق الصحف التي فيها القرآن إذا أداه الاجتهاد إلى ذلك.\nوأكثر الرواة تقوله هنا بالخاء المعجمة، ورواه المروزي بالحاء المهملة، وروي عن الأصيلي الوجهان.\nقال ابن عطية: ورواية المهملة أحسن، ومن خرقها دفنها بعد، وهذا حكمُهُ في ذلك الزمن، أما الآن قيل: الغسل أولى إذا دعت الحاجة إلى إزالته، وما فعله عثمان ﵁؛ فلاختلاط الشاذ بالمتواتر وخشية التحريف أيضًا أو الإحراق لإذهاب عينه رأسًا.\nقال عياض: قد أحرق عثمان والصحابة المصاحف بعد أن غسلوا منها بالماء ما قدروا عليه (^٢).\nقال النووي: وكان ذلك صيانة لمصحف عثمان (^٣)، ونقل القرطبي عن الترمذي الحكيم أن من حرمة القرآن ألا نتخذ الصحيفة إذا بليت ودرست وقاية للكتب، فإن ذلك جفاء عظيم ولكن يمحى بالماء (^٤)، وقد قال الحسن البصري: لا يحرق مصحف الغال، وكان بعض السلف يستشفى بغُسالته.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٢٢٦.\n(^٢) \"إكمال المعلم\" ٨/ ٢٨٠.\n(^٣) \"مسلم بشرح النووي\" ١٧/ ١٠١.\n(^٤) \"تفسير القرطبي\" ١/ ٢٤.","vol":"24","page":25},{"text":"<span data-type='title' id=toc-3051>٤ - باب ذِكْر كَاتِبِ النَّبِيِّ - ﷺ </span>-\n٤٩٨٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، أَنَّ ابْنَ السَّبَّاقِ قَالَ: إِنَّ زَيْدَ بْنَ ثَابِتٍ قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ - ﵁قَالَ: إِنَّكَ كُنْتَ تَكْتُبُ الْوَحْيَ لِرَسُولِ اللهِ - ﷺ -، فَاتَّبِعِ الْقُرْآنَ. فَتَتَبَّعْتُ حَتَّى وَجَدْتُ آخِرَ سُورَةِ التَّوْبَةِ آيَتَيْنِ مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ لَمْ أَجِدْهُمَا مَعَ أَحَدٍ غَيْرَهُ ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ﴾ [التوبة: ١٢٨] إِلَى آخِرِهِ. [انظر: ٢٨٠٧ - فتح: ٩/ ٢٢]\n\n٤٩٩٠ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: لَمَّا نَزَلَتْ لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللهِ قَالَ النَّبِيُّ - ﷺ -: «ادْعُ لِي زَيْدًا وَلْيَجِئْ بِاللَّوْحِ وَالدَّوَاةِ وَالْكَتِفِ\" أَوِ \"الْكَتِفِ وَالدَّوَاةِ\"- ثُمَّ قَالَ: «اكْتُبْ: ﴿لَا يَسْتَوِي الْقَاعِدُونَ﴾ [النساء: ٩٥] \" وَخَلْفَ ظَهْرِ النَّبِيِّ - ﷺ - عَمْرُو بْنُ أُمِّ مَكْتُومٍ الأَعْمَى قَالَ: يَا رَسُولَ الله، فَمَا تَأْمُرُنِي؟ فَإِنِّي رَجُلٌ ضَرِيرُ البَصَرِ. فَنَزَلَتْ مَكَانَهَا ﴿لَا يَسْتَوِى الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [النساء: ٩٥] فِي سَبِيلِ اللهِ: ﴿غَيْرُ أُولِى الضَّرَرِ﴾ [النساء: ٩٥]. [انظر: ٢٨٣١ - مسلم: ١٨٩٨ - فتح: ٩/ ٢٢]\nذكر فيه قطعة من الحديث قبله عن الزهري أَنَّ ابن السَّبَّاقِ قَالَ: إِنَّ زَيْدَ بْنَ ثَابِتٍ قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ قَالَ: إِنَّكَ كُنْتَ تَكْتُبُ الوَحْيَ لِرَسُولِ اللهِ - ﷺ - .. الحديث.\nوحديث البَرَاءِ قَالَ: لَمَّا نَزَلَتْ ﴿لَا يَسْتَوِي الْقَاعِدُونَ﴾. وقد سلف في سورة النساء (^١)، قال مالك: نزل جبريل بقوله: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ قبل أن يجف القلم فأُلحق بما في القلم، وذلك مسيرة ألف سنة في هبوطه وعروجه. وفيه: -كما قال أبو بكر بن الطيب- أنه - ﵇ - سن جمع القرآن وكتابته وأمر بذلك وأملاه على كتبته، وأن الصديق والفاروق\n_________\n(^١) سلف برقم (٤٥٩٤) كتاب: التفسير، باب: سورة النساء.","vol":"24","page":26},{"text":"وزيد بن ثابت وجماعة الأئمة أصابوا في جمعه وتحصينه وإحرازه، وجروا في كتابته على سنن الرسول وسنته، وأنهم لم يثبتوا منه شيئا غير معروف وما لم تقم الحجة به (^١).\nوفيه -كما قال المهلب- أن السنة للخليفة والإمام أن يتخذ كاتبًا يقيد له ما يحتاج إلى النظر فيه من أمور الرعية، ويعينه على تنفيذ أحكام الشريعة؛ لأن الخليفة يلزمه من الفكرة والنظر في أمور من استرعاه الله أمرهم ما يشغله عن الكتاب وشبهه من أنواع المهن، ألا ترى قول الفاروق: لولا الخلافة (^٢) لأذنت. يريد أن الخلافة حال شغل بأمور المسلمين عن الأذان وغيره؛ لأن هذا فيه من يقوم مقامه وينوب عنه دون الإمامة، وقد احتج بقوله: ﴿لَا يَسْتَوِي الْقَاعِدُونَ﴾ [النساء: ٩٥] إلى آخره\nمن قال: إن الغنى أفضل من الفقر، وقال: ألا ترى قوله: ﴿فَضَّلَ اللهُ الْمُجَاهِدِينَ﴾ الآية. إلى قوله: ﴿الْحُسْنَى﴾ [النساء: ٩٥] بفضيلة الجهاد وبذل المال في إعلاء كلمة الله درجة لا يبلغها الفقراء أبدًا.\nوقوله: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ يدل أن أهل الأعذار لا حرج عليهم فيما لا سبيل لهم إلى فعله من الفرائض اللازمة للأصحاء القادرين.\nوفيه حجة لمن قال: لا يجوز تكليف ما لا يطاق، وهو قول جمهور الفقهاء (^٣).\n_________\n(^١) نقل كلام ابن الطيب هذا ابن بطال ١٠/ ٢٢٧.\n(^٢) ورد بهامش الأصل: كذا أحفظه: الخِلّيفي بكسر الخاء والتشديد: الخلافة، وهذا وأمثاله من أبنية المبالغة، يريد به كثرة اجتهاده في ضبط أمور الخلافة.\n(^٣) انظر: \"أحكام القرآن\" للجصاص ١/ ٧٣٣، عند تفسيره لقوله تعالى ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾، \"المنثور في القواعد\" ١/ ٢٠٢ - ٢٠٣، \"المستصفى\" ص ٧٠، \"البحر المحيط\" للزركشي ٢/ ١٠٩ - ١١١.","vol":"24","page":27},{"text":"<span data-type='title' id=toc-3052>٥ - باب أُنْزِلَ القُرْآنُ عَلَى سَبْعَةِ أَحْرُفٍ</span>\n٤٩٩١ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ ابْنَ عَبَّاسٍ - ﵄ - حَدَّثَهُ أَنَّ رَسُولَ اللهِ - ﷺقَالَ: «أَقْرَأَنِي جِبْرِيلُ عَلَى حَرْفٍ فَرَاجَعْتُهُ، فَلَمْ أَزَلْ أَسْتَزِيدُهُ وَيَزِيدُنِي حَتَّى انْتَهَى إِلَى سَبْعَةِ أَحْرُفٍ». [انظر: ٣٢١٩ - مسلم: ٨١٩ - فتح: ٩/ ٢٣]\n\n٤٩٩٢ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْر، أَنَّ الْمِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ عَبْدٍ الْقَارِيَّ حَدَّثَاهُ أَنَّهُمَا سَمِعَا عُمَرَ بْنَ الْخَطَّابِ يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ فِي حَيَاةِ رَسُولِ اللهِ - ﷺ -، فَاسْتَمَعْتُ لِقِرَاءَتِهِ فَإِذَا هُوَ يَقْرَأُ عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يُقْرِئْنِيهَا رَسُولُ اللهِ - ﷺ - فَكِدْتُ أُسَاوِرُهُ فِي الصَّلَاةِ، فَتَصَبَّرْتُ حَتَّى سَلَّمَ، فَلَبَّبْتُهُ بِرِدَائِهِ فَقُلْتُ: مَنْ أَقْرَأَكَ هَذِهِ السُّورَةَ الَّتِي سَمِعْتُكَ تَقْرَأُ؟ قَالَ: أَقْرَأَنِيهَا رَسُولُ اللهِ - ﷺ -. فَقُلْتُ: كَذَبْتَ، فَإِنَّ رَسُولَ اللهِ - ﷺ - قَدْ أَقْرَأَنِيهَا عَلَى غَيْرِ مَا قَرَأْتَ، فَانْطَلَقْتُ بِهِ أَقُودُهُ إِلَى رَسُولِ اللهِ - ﷺ - فَقُلْتُ: إِنِّي سَمِعْتُ هَذَا يَقْرَأُ بِسُورَةِ الْفُرْقَانِ عَلَى حُرُوفٍ لَمْ تُقْرِئْنِيهَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَرْسِلْهُ اقْرَأْ يَا هِشَامُ». فَقَرَأَ عَلَيْهِ الْقِرَاءَةَ الَّتِي سَمِعْتُهُ يَقْرَأُ». فَقَالَ رَسُولُ اللهِ - ﷺ -: «كَذَلِكَ أُنْزِلَتْ». ثُمَّ قَالَ: «اقْرَأْ يَا عُمَرُ». فَقَرَأْتُ الْقِرَاءَةَ الَّتِي أَقْرَأَنِي، فَقَالَ رَسُولُ اللهِ - ﷺ -: «كَذَلِكَ أُنْزِلَتْ، إِنَّ هَذَا الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ». [انظر: ٢٤١٩ - مسلم: ٨١٨ - فتح: ٩/ ٢٣]\nذكر فيه حديث ابن عَبَّاسٍ ﵄ أَنَّه - ﷺقَالَ: \"أَقْرَأَنِي جِبْرِيلُ عَلَى حَرْفٍ فَرَاجَعْتُهُ، فَلَمْ أَزَلْ أَسْتَزِيدُهُ وَيَزِيدُنِي حَتَّى انْتَهَى إِلى سَبْعَةِ أَحْرُفٍ\".\nوسلف في بدء الخلق (^١)، وأخرجه مسلم أيضًا (^٢).\n_________\n(^١) سلف برقم (٣٢١٩).\n(^٢) مسلم (٨١٩).","vol":"24","page":28},{"text":"وحديث عمر مع هشام السالف في الخصومات (^١)، وقال هنا: (كِدْتُ أُسَاوِرُهُ فِي الصَّلَاةِ) أي: أنكب عليه، ومنه قوله تعالى ﴿إِذْ تَسَوَّرُوا الْمِحْرَابَ﴾ [ص: ٢١].\nوفيه: انقياد هشام لعمر، وكانا من أصلب الناس، كان عمر إذا كره شيئًا يقول: لا يكون هذا ما بقيت أنا وهشام بن حكيم.\nوقد سلف اختلاف العلماء في المراد بالأحرف السبعة، وقيل: سبة معان مختلفة كالأحكام والأمثال والقصص إلى غير ذلك. وهو خطأ؛ لأنه أشار في الحديث إلى جواز القراءة بكل حروفها، وقد قام الإجماع أنه لا يحل إبدال آية أمثال بآية أحكام قال تعالى: ﴿قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي﴾ [يونس: ١٥] وقال ابن شهاب: بلغني أنه في الأمر الواحد، فلا يختلف في حلال ولا حرام. وإليه ذهب ابن مسعود أنه يجعل مكان الكلمة كلمة بمعناها، وروى ذلك عن مالكٍ ابن وهب قال: أقرأ ابن مسعود رجلًا ﴿إِنَّ شَجَرَتَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ (٤٤)﴾ فجعل الرجل يقول: اليتيم؛ فقال له ابن مسعود: طعام الفاجر؛ فقلت لمالك: أترى أن يقرأ كذلك؟ قال: نعم، أرى ذلك واسعًا. والذي في \"المدونة\" أنه منع من أن يأتم بمن يقرأ بقراءة ابن مسعود، وقال: يخرج ويدعه (^٢).\nفصل:\nهذا الحديث له طرق أخرُ، منها: روى مسلم من حديث أبي بن كعب أنه - ﵇ - كان عند أضاة بني غفار فأتاه جبريل فقال: إن الله يأمرك أن تقرأ أمتك على حرف. فقال: \"أسأل الله معافاته ومغفرته إن أمتي لا تطيق\n_________\n(^١) برقم (٢٤١٩).\n(^٢) \"المدونة\" ١/ ٨٤.","vol":"24","page":29},{"text":"ذلك\" ثم أتاه ثانيًا فذكر نحو هذا حتى بلغ سبعة، قال: إن الله يأمرك أن تقرأ أمتك على سبعة أحرف، فأيما حرف قرءوا عليه فقد أصابوا (^١).\nوفي كتاب أبي عمرو الداني، و\"صحيح الحاكم\"، وابن حبان من حديث أبي سلمة عن ابن مسعود مرفوعًا: \"كان الكتاب أنزل من باب واحد على وجه واحد، ونزل القرآن من سبعة أبواب على سبعة أحرف: زاجر وآمر وحلال وحرام [ومحكم] (^٢) ومتشابه وأمثال\" قال الحاكم: صحيح (^٣). وأخرجه النسائي -موقوفًا مختصرًا (^٤) -، وابن الضريس (^٥) -مرفوعًا-: \"نزل القرآن على سبعة أحرف\" (^٦).\nوأخرجه عباد بن يعقوب في \"فضائل القرآن\" مرفوعًا بزيادة: \"لكل آية منه ظهر وبطن\".\nوروى أبو الوليد الطيالسي، عن حماد بن سلمة، عن علي بن زيد، عن عبد الرحمن بن أبي بكرة عن أبيه مرفوعًا: \"أنزل القرآن على سبعة\n_________\n(^١) مسلم برقم (٨٢١) كتاب: الصلاة، باب: بيان أن القرآن على سبعة أحرف …\n(^٢) ساقطة من الأصل، والمثبت من مصادر التخريج.\n(^٣) \"المستدرك\" ١/ ٥٥٣، \"صحيح ابن حبان\" ٣/ ٢٠ - ٢١ (٧٤٥). والحديث رواه ابن عبد البر في \"التمهيد\" ٨/ ٢٧٥، وقال: هذا حديث عند أهل العلم لا يثبت؛ لأنه يرويه حيوة، عن عقيل، عن سلمة، عن أبيه، عن النبي - ﷺ - مرسلًا، وأبو سلمة لم يلق ابن مسعود، وابنه سلمة ليس ممن يحتج به، وهذا الحديث مجتمع على ضعفه من جهة إسناده، وضعفه الحافظ في \"الفتح\" ٩/ ٢٩. وللحديث طرف أخرى، من ثم حسنه الألباني -﵀- بمجموعها في \"الصحيحة\" (٥٨٧).\n(^٤) \"السنن الكبرى\" ٥/ ٤ (٧٩٨٤).\n(^٥) هو الحافظ المحدث الثقة المعمر المصنف، أبو عبد الله محمد بن أيوب بن يحيى بن ضريس البجلي الرازي، صاحب كتاب \"فضائل القرآن\". توفي سنة أربع وتسعين ومائتين بالري. انظر: \"سير أعلام النبلاء\" ١٣/ ٤٤٩ (٢٢٢).\n(^٦) \"فضائل القرآن\" (١٢٧) وفيه: \"على خمسة أحرف\".","vol":"24","page":30},{"text":"أحرف \" وفي رواية: \"إن جبريل قال: يا محمد، اقرأ القرآن على حرف، فقال ميكائيل: استزده؛ فاستزاده حتى بلغ سبعة أحرف وكلٍّ شاف كاف ما لم يختم آيه رحمة بآية عذاب وآية عذاب بآية رحمة أقبل هلم تعال ادن أسرع أعجل\" (^١) وعن عبادة بن الصامت مرفوعًا: \"استزدت جبريل حتى بلغ سبعة أحرف\" (^٢) وعن عبيد الله بن أبي يزيد، عن أبيه قال: حدثثي أيوب أنه - ﵇ - قال: \"ونزل القرآن على سبعة أحرف\" (^٣)، وعن قتادة، عن الحسن، عن سمرة مرفوعًا: \"أنزل القرآن على ثلاثة أحرف\" وأخرجه ابن أبي شيبة أيضًا (^٤)، وله في كتاب \"الثواب\" عن أبي ميسرة: ثزل القرآن لكل إنسان. والبزار عن عمر مرفوعًا: \"أنزل القرآن على سبعة أحرف\" ثم قال: هذا الحديث إسناده حسن، ولا نعلمه يروى عن عمر إلا من هذا الوجه. وهذا الكلام قد روي عن أبي وحذيفة وأبي هريرة وغيرهم، وذكرناه عن عمر لجلالة عمر وحسن إسناده (^٥).\nفصل:\nاختلف في معنى قوله: \"سبعة أحرف\" فالأكثرون -كما قال المنذري- أنه حصر للعدد وقيل: توسعة وتسهيل لم يقصد به الحصر.\n_________\n(^١) رواه أحمد ٥/ ٤١، ٥١، وانظر: \"الصحيحة\" (٨٤٢).\n(^٢) رواه أحمد ٥/ ١١٤، وابن حبان ٣/ ١٧ - ١٨ (٧٤٢) عن عبادة بن الصامت، عن أبي بن كعب، به.\n(^٣) رواه أحمد ٦/ ٤٣٣، ٦/ ٤٦٢ - ٤٦٣ عن سفيان، عن عبيد الله، به، لكنه عن أم أيوب الأنصارية.\nقال الحافظ ابن كثير في \"فضائل القرآن\" ص ١١٧: إسناد صحيح.\n(^٤) \"مصنف ابن أبي شيبة\" ٦/ ١٣٨ (٣٠١١٥)، ورواه أحمد ٥/ ١٦، ٢٢. قال الحافظ ابن كثير في \"فضائل القرآن\" ص ١١٤: إسناد صحيح.\n(^٥) \"البحر الزخار\" ١/ ٤٢٥ - ٤٢٦ (٣٠٠).","vol":"24","page":31},{"text":"ثم اختلفوا في تعيينها على ما سلف، ومنهم من جعلها في صورة التلاوة، ومنهم من جعلها في الألفاظ والحروف، وذكر ابن حبان البُسْتي فيها خمسة وثلاثين قولًا غير أن غالبها فيه تداخل، وجائز أن يكون منها لقريش وكنانة وأسد وهزيل وتميم وضبة وقيس، فهذِه قبائل مضر.\nوقال ابن الجوزي: يستوعب سبع لغات على هذِه المراتب، وقد جاء في حديث ابن عباس: أنزل القرآن على لغة الكعبين: كعب قريش وكعب خزاعة؛ لأن الدار واحدة (^١). وقد أسلفنا هناك عن أكثر العلماء أنها سبعة أوجه من المعاني المتفقة المتقاربة، ونقله القرطبي أيضًا عن الأكثرين (^٢)، وهو قول الطحاوي (^٣)، ويمكن أن يقال: أنه - ﵇ - سمعها من جبريل في عرضات سبع أو في واحدة وأوقفه على المواضع المختلف فيها، ثم لا يشترط أن يكون اختلاف هذِه اللغات السبع في كيفيات الكلمات من الإظهار والإدغام والمد والقصر والإمالة والفتح وبين بين وتخفيفه بالحذف والنقل وبين بين والإسكان والرَّوم والإشمام عند الوقف على أواخر الكلم، والسكوت على اللسان قبل الهمز وما أشبهه واختلاف الإعراب فقط، بل يحوز أن يكون في هذِه كلها وفي ألفاظ مترادفة على معنى واحد، كما قرئ ﴿فَاسْعَوْا إِلَى ذِكْرِ اللهِ﴾ [الجمعة: ٩] (فامضوا) (^٤) وهذا يدل -كما قال\n_________\n(^١) رواه أبو عبيد في \"فضائل القرآن\" ص ٣٤٠ عن قتادة عمن سمع ابن عباس، به، وفيه - بعد قوله (أنزل القرآن) إلى (خزاعة): قيل له: وكيف ذاك؟ قال: لأن الدار واحدة. وقد رواه الطبري أيضًا في \"تفسيره\" ١/ ٥١ (٦٥) لكن عن قتادة عن ابن عباس، به. وقد نبه قبلها أن قتادة لم يلق ابن عباس ولم يسمع منه.\n(^٢) \"تفسير القرطبي\" ١/ ٣٦ - ٣٧.\n(^٣) \"شرح مشكل الآثار\" ٨/ ١٢٤ - ١٢٥.\n(^٤) قرأ بها عمر بن الخطاب وابن مسعود وابن الزبير - ﵁ -، وهي من شواذ القراءات. انظر: \"مختصر اختلاف الشواذ\" ص ١٥٧.","vol":"24","page":32},{"text":"أبو عبد الله القرطبي- على أن السبعة التي أشير إليها في الحديث ليس بأيدي الناس منها إلا حرف الذي جمع عليه عثمان المصاحف.\nوقال الطحاوي (^١): إنما كانت سعة للناس في الحروف؛ لعجزهم عن أخذ القرآن العظيم، على غير لغاتهم؛ لأنهم كانوا أميين لا يكتب إلا القليل منهم، فكان يشق على كل ذي لغة أن يتحول إلى غيرها من اللغات، ولو رام ذلك لم يتهيأ له إلا بمشقة عظمية، فوسع لهم في اختلاف الألفاظ إذ كان المعنى متفقًا، وكانوا كذلك حتى كثر من يكتب منهم وحتى عادت لغاتهم إلى لسان رسول الله - ﷺ -، فقدروا بذلك على تحفظ ألفاظه فلم يسعهم حينئذ أن يقرءوا بخلافها (^٢).\nقال أبو عمر: فلما ارتفعت تلك الضرورة ارتفع حكم هذِه السبعة الأحرف وعاد القرآن حرفًا واحدًا (^٣).\nقال أبو العباس: وأما القراءات السبعة التي تنسب لهؤلاء القراء السبعة؛ فقال كثير من علمائنا -كالداودي والمهلب وغيرهما-: إنها ليست من الأحرف السبعة التي اكتفت الصحابة في القراءة بها، وإنما هي راجعة إلى حرف واحد من تلك السبعة التي جمع عليها عثمان المصاحف، ذكره النحاس وغيره، وهذِه القراءات هي اختيارات أولئك السبعة، وذلك أن كلَّ واحدٍ منهم اختار فيما روى وعلم وجهه من القراءات ما هو الأحسن عنده والأولى، فالتزم طريقه ورواه وأقرأ به فاشتهر عنه وعرف به ونسب إليه فقيل: حرف نافع، وحرف ابن كثير، ولم يمنع أحد اختيار الآخر -وكلٌّ صحيح- ولا أنكره، بل سوغه وجوزه، وكل واحد من هؤلاء السبعة روي عنه اختياران أو أكثر\n_________\n(^١) \"شرح مشكل الآثار\" ٨/ ١٢٥.\n(^٢) \"تفسير القرطبي\" ١/ ٣٧.\n(^٣) \"التمهيد\" ٨/ ٢٩٤، \"الاستذكار\" ٨/ ٤٣.","vol":"24","page":33},{"text":"وكل صحيح. وقد أجمع المسلمون في هذِه الأعصار على الاعتماد على ما صح عن هؤلاء الأئمة ما رووه ورأوه من القراءات، وكتبوا في ذلك مصنفات، فاشتهر الإجماع على الصواب، وحصل ما وعد الله به من حفظ الكتاب (^١).\nوقال ابن بطال: قد أكثر الناس في تأويل هذا الحديث، ولم أجد فيه قولًا يسلم من المعارضة، وأحسن ما رأيته ما نقله أبو عمرو الداني في بعض كتبه ولم يسم قائله قال: إني تدبرت معنى هذا الحديث وأنعمت النظر فيه بعد وقوفي على أقاويل السلف والخلف، فوجدته متعلقًا بخمسة أوجه وهي محيطة بجميع معانيه: ما معنى الأحرف وكيف تأويلها؟ ما وجه إنزال القرآن على هذِه الأحرف السبعة؟ وما المراد بذلك في أي شيء يكون اختلافها؟ وعلى كم معنى يشتمل اختلافها؟ وهل هي كلها متفرقة في القرآن موجودة فيه في ختمة واحدة حتى إذا قرأ القارئ بأي حرف من حروف الأئمة القُرَّاء بالأمصار المجمع على إمامتهم فقد قرأ بها كلها، أم ليست كلها متفرقة فيه وموجودة في ختمة واحدة؟\nفأما الأول فهو يتوجه على وجهين: أحدهما: سبعة أوجه من اللغات، وهذا قدمناه عنه؛ بدليل قوله: ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللهَ عَلَى حَرْفٍ﴾ [الحج: ١١] أي: الوجه والنعمة.\nالثاني: أن يكون الشارع سمى القراءات أحرفًا على طريق السعة مجازًا كما يسمون الرسالة والخطبة كلمة؛ إذ كانت الكلمة منها.\nقال تعالى: ﴿وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِي إِسْرَائِيلَ﴾ [الأعراف: ١٣٧] وقيل: المراد بهذِه الكلمة ﴿وَنُرِيدُ أَنْ نَمُنَّ﴾ الآية [القصص: ٥].\n_________\n(^١) \"المفهم\" ٢/ ٤٥٠.","vol":"24","page":34},{"text":"وقال مجاهد في قوله: ﴿وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى﴾ [الفتح: ٢٦]: لا إله إلا الله (^١).\nوأما الثاني: فهو توسعة من الله على عباده لما هم عليه من اختلاف اللغات، وقد روى أبو عبيد من حديث حذيفة مرفوعًا: \"لقيت جبريل عند أحجار المراء فقلت: يا جبريل، إني أرسلت إلى أمة أمية: الرجل والمرأة والغلام والجارية والشيخ الفاني الذي لم يقرأ كتابًا قط، قال: إن القرآن أنزل على سبعة أحرف\" (^٢).\nويمكن أن تكون هذِه السبعة أوجه من اللغات، وذكر ثابت (^٣) في هذا المعنى أنه يريد -والله أعلم- على لغات شعوب من العرب سبعة أو جماهيرها -كما قال الكلبي- خمسة منها بهوازن وحرفان لسائر الناس.\nوقال ابن عباس: نزل على سبعة أحرف صارت في عجز هوازن منها خمسة. وقال أبو حاتم: عجز هوازن: ئقيف وبثو سعد بن بكر وبنو جشم وبنو نضر، خص هؤلاء دون ربيعة وسائر العرب؛ لقرب جوارهم من جوار رسول الله - ﷺ - ومنزل الوحي، وإنما مضر وربيعة أخوان. وقال قتادة: عن سعيد بن المسيب قال: نزل القرآن على لغة هذا الحي من لدن هوازن وثقيف إلى خزيمة (^٤).\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٠٣.\n(^٢) \"فضائل القرآن\" ص ٣٣٨.\n(^٣) هو السرقسطي، كذا نسبه ابن بطال ١٠/ ٢٣١.\n(^٤) ينظر في ذلك \"فضائل القرآن\" لأبي عبيد ص ٣٣٤ وما بعدها، و\"تفسير الطبري\" ١/ ٣٥ وما بعدها.","vol":"24","page":35},{"text":"أما الثالث فإنها تكون في أوجه كثيرة منها: تغيير اللفظ نفسه كـ ﴿مَلِكِ﴾ و﴿مَالِكِ﴾ [الفاتحة: ٤]، و﴿الصِّرَاطَ﴾ [الفاتحة: ٦] بالسين والصاد والزاي.\nومنها: الإثبات والحذف، ﴿وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا﴾ [البقرة: ١١٦] ﴿وَسَارِعُوا﴾ [آل عمران: ١٣٣] ﴿وَالَّذِينَ اتَّخَذُوا مَسْجِدًا﴾ [التوبة: ١٠٧] قالوا: (و) ودونه.\nومنها: تبديل الأدوات كقوله: (فَتَوكّلْ عَلَى العَزِيزِ الرّحِيمِ) ﴿وَتَوَكَّلْ﴾ [الشعراء: ٢١٧] (فَلَا يَخَافُ عُقْبَاهَا) [الشمس: ١٥] بالفاء والواو.\nومنها: التوحيد والجمع كالريح والرياح ﴿فَمَا بَلَّغْتَ رِسَالَتَهُ﴾ (رسالاته) [المائدة: ٦٧]، (آيَةٌ لِلسَّائِلِينَ) ﴿آيَاتٌ﴾ [يوسف: ٧]\nومنها: التذكير والتأنيث ﴿وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ﴾ [البقرة: ٤٨] بالتاء والياء، (فَنَادَاهُ المَلَائِكَةُ) و﴿فَنَادَتْهُ﴾ [آل عمران: ٣٩]، و(استهواه الشياطين) و﴿اسْتَهْوَتْهُ﴾ [الأنعام: ٧١].\nومنها: التشديد والتخفيف (بِمَا كَانُوا يُكْذِّبونَ) [البقرة: ١٠] (ولكن الشّيْاطِينَ) [البقرة: ١٠٢] (ولكن البِرّ) [البقرة: ١٧٧].\nومنها: الخطاب والإخبار ﴿وَمَا اللهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ﴾ [البقرة: ٧٤] و﴿أَفَلَا تَعْقِلُونَ﴾ [البقرة: ٧٦]، ﴿وَلَكِنْ لَا يَعْلَمُونَ﴾ [البقرة: ١٣].\nومنها: الإخبار عن النفس كقوله: ﴿نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ﴾ [الزمر: ٧٤] بالنون والياء (وَنَجْعَلُ الرّجْسَ) [يونس: ١٠٠] بالنون والياء.\nومنها: التقديم والتأخير كقوله: (قتلوا وقاتلوا) ﴿وَقَاتَلُوا وَقُتِلُوا﴾ [آل عمران: ١٩٥]، و(فيقتلون ويقتلون) [التوبة: ١١١] وكذا (زَيّنَ لِكَثِيرٍ مّنَ المُشْرِكِينَ قَتْلَ أَوْلَادِهِمْ شُرَكَائِهِمْ) و﴿قَتْلَ أَوْلَادِهِمْ شُرَكَاؤُهُمْ﴾","vol":"24","page":36},{"text":"[الأنعام: ١٣٧] وشبه ذلك.\nومنها: النهي والنفي كقوله: (وَلَا تَسْأَلْ عَنْ أَصْحَابِ الجَحِيمِ) [البقرة: ١١٩] بالجزم على النهي وبالرفع على النفي (وَلَا تُشْرِكْ فِي حُكْمِهِ أَحَدًا [الكهف: ٢٦] بالتاء والجزم على النهي، وبالياء والرفع على النفي.\nومنها: الأمر والإخبار كقوله: ﴿وَاتَّخِذُوا﴾ [البقرة: ١٢٥]، بكسر الخاء وفتحها، و﴿قُلْ سُبْحَانَ رَبِّي﴾ [الإسراء: ٩٣] و﴿قَالَ رَبِّي يَعْلَمُ﴾ [الأنبياء: ٤] الأمر، و﴿قَالَ﴾ على الخبر وشبهه.\nومنها: تغيير الإعراب وحده كـ ﴿وَصِيَّةً لِأَزْوَاجِهِمْ﴾ [البقرة: ٢٤٠] بالنصب والرفع، و﴿تِجَارَةً حَاضِرَةً﴾ [البقرة: ٢٨٢] بهما، و﴿أَرْجُلِكُمْ﴾ [المائدة: ٦] بالنصب والجر.\nومنها: تغيير الحركات اللوازم كقوله: (وَلَا يَحْسِبَنّ) [آل عمران: ١٧٨] بكسر السين وفتحها، ﴿وَمَنْ يَقْنَطُ﴾ [الحجر: ٥٦] و﴿يَقْنَطُونَ﴾ [الروم: ٣٦] بكسر النون وفتحها، و﴿يَعْرِشُونَ﴾ [الأعراف: ١٣٧] و﴿يَعْكُفُونَ﴾ [الأعراف: ١٣٨] بكسر الراء والكاف وضمهما، و﴿الْوَلَايَةُ﴾ [الكهف: ٤٤] بكسر الواو وفتحها.\nومئها: التحريك والتسكين كـ ﴿خُطُوَاتِ الشَّيْطَانِ﴾ [البقرة: ١٦٨] بضم الطاء وإسكانها و﴿عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ﴾ [البقرة: ٢٣٦] بفتح الدال وإسكانها.\nومنها: الإتباعُ وتَرْكه ﴿فَمَنِ اضْطُرَّ﴾ [البقرة: ١٧٣] و﴿أَنِ اعْبُدُوا﴾ [المائدة: ١١٧] ﴿وَلَقَدِ اسْتُهْزِئَ﴾ [الأنعام: ١٠] بالضم والكسر؛ فالضم لالتقاء الساكنين إِتْباعًا لضم ما بعدها؛ والكسرُ للساكن من غير إِتْباع.","vol":"24","page":37},{"text":"ومنها: الصرف وتركه كـ (عَادًا وَثَمُودًا) [الفرقان: ٣٨] و﴿أَلَا بُعْدًا لِثَمُودَ﴾ [هود: ٦٨] بالتنوين وتركه.\nومنها: اختلاف اللغات كـ ﴿وَجِبْرِيلَ﴾\nومنها: التصرف في اللغات نحو الإظهار إلى آخر ما سلف.\nوقد ورد التوقيف عن الشارع بهذا الضرب من الاختلاف وأذن فيه لأمته في الأخبار الثابتة، وقد روى أبو عبيد، عن نعيم بن حماد، ثنا بقية، عن حصين بن مالك قال: سمعت شيخًا يكنى أبا محمد، عن حذيفة رفعه: \"اقرءوا القرآن بلحون العرب وأصواتها\" (^١): مذاهبها وطباعها.\nووجه هذا الاختلاف في القرآن أنه - ﵇ - كان يعرض القرآن على جبريل في كل عام عرضة، وفي عام موته عرضتين، وكان جبريل يأخذ عليه في كل عرضة بوجه من هذِه الوجوه والقراءات المختلفة؛ ولذلك قال أن القرآن أنزل عليها، وأنها كلها كاف شاف. وأباح لأمته القراءة بما شاءت منها مع الإيمان بجميعها إذ كانت كلها من عند الله منزلة ومنه - ﵇ - مأخوذة، ولم يلزم أمته حفظها كلها ولا القراءة بها بأجمعها، بل هي مخيرة في القراءة بأي حرف شاءت منها، كتخييرها في كفارة حنث اليمين والفدية، ألا ترى أنه - ﵇ - صوب من قرأ ببعضها كما صوب قراءة هشام وعمر حين تناكرا القراءة، وأقر أنه كذلك قرئ عليه، وكذا أنزل عليه.\nوأما الرابع؛ فإنه يشتمل على ثلاث معان: اختلاف اللفظ والمعنى واحد كـ ﴿الصِّرَاطَ﴾ كشما سلف. و﴿عَلَيْهِمْ﴾ و﴿إِليْهِم﴾ بضم الهاء مع إسكان الميم وبكسر الهاء مع ضم الميم وإسكانها وشبه ذلك.\n_________\n(^١) \"فضائل القرآن\" ص ١٦٥، وضعفه الألباني في \"ضعيف الجامع\" (١٠٦٧).","vol":"24","page":38},{"text":"اختلافهما جميعا مع جواز اجتماعها في شيء واحد لعدم تضاد اجتماعهما فيه كـ ﴿مَالِكِ﴾ و(ملك)، فإن المراد: الرب تعالى، وكذا ﴿بِمَا كَانُوا يَكْذِبُونَ﴾ [البقرة: ١٠] لأن المراد المنافقون؛ وذلك لأنهم كانوا يَكذِبون في أخبارهم ويُكذبون رسول الله - ﷺ -.\nاختلافهما جميعًا مع الامتناع كقوله: ﴿وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا﴾ [يوسف: ١١٠] بالتشديد.\nوأما الخامس: فلأنه لا يمكن القراءة بها في ختمة واحدة، فإذا قرأ القارئ برواية من رواية القراء فإنما قرأ ببعضها لا بكلها؛ لأنا قد أوضحنا أن المراد بالسبعة أحرف سبعة أوجه من اللغات، كنحو اختلاف الإعراب والحركات والسكون وغيرهما مما قدمناه، وإذا كان كذلك فمعلوم أنه من قرأ بوجه من هذِه الأوجه، فإنه لا يمكنه أن يحرك الحرف ويسكنه في حالة واحدة أو يقدمه ويؤخره أو يظهره ويدغمه إلى غير ذلك.\nغير أنا لا ندري أي هذِه السبعة كان آخر العرض، وأن جميع هذِه الأحرف قد ظهر واستفاض عن رسول الله - ﷺ - وضبطتها الأمة على اختلافها عنه، وأن معنى إضافة كل حرف منها إلى ما أضيف إليها كأُبَيِّ وزيدٍ وغيرهم من قبل أنه كان أضبط له وأكثر قراءة وأقرأ به، وكذلك إضافة القراءات إلى أئمة الأمصار إضافة اختيار (^١).\n_________\n(^١) انتهى من \"شرح ابن بطال\" ١٠/ ٢٢٩ - ٢٣٧ بتصرف.","vol":"24","page":39},{"text":"<span data-type='title' id=toc-3053>٦ - باب تَأْلِيفِ القُرْآنِ</span>\n٤٩٩٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: وَأَخْبَرَنِي يُوسُفُ بْنُ مَاهَكَ قَالَ: إِنِّي عِنْدَ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ - ﵂ - إِذْ جَاءَهَا عِرَاقِيٌّ فَقَالَ: أَيُّ الْكَفَنِ خَيْرٌ؟ قَالَتْ: وَيْحَكَ، وَمَا يَضُرُّكَ؟ قَالَ: يَا أُمَّ الْمُؤْمِنِينَ، أَرِينِي مُصْحَفَكِ. قَالَتْ: لِمَ؟ قَالَ: لَعَلِّي أُوَلِّفُ الْقُرْآنَ عَلَيْهِ، فَإِنَّهُ يُقْرَأُ غَيْرَ مُؤَلَّفٍ. قَالَتْ: وَمَا يَضُرُّكَ أَيَّهُ قَرَأْتَ قَبْلُ، إِنَّمَا نَزَلَ أَوَّلَ مَا نَزَلَ مِنْهُ سُورَةٌ مِنَ الْمُفَصَّلِ فِيهَا ذِكْرُ الْجَنَّةِ وَالنَّارِ، حَتَّى إِذَا ثَابَ النَّاسُ إِلَى الإِسْلَامِ نَزَلَ الْحَلَالُ وَالْحَرَامُ، وَلَوْ نَزَلَ أَوَّلَ شَيْءٍ: لَا تَشْرَبُوا الْخَمْرَ. لَقَالُوا: لَا نَدَعُ الْخَمْرَ أَبَدًا. وَلَوْ نَزَلَ: لَا تَزْنُوا. لَقَالُوا: لَا نَدَعُ الزِّنَا أَبَدًا. لَقَدْ نَزَلَ بِمَكَّةَ عَلَى مُحَمَّدٍ - ﷺ - وَإِنِّي لَجَارِيَةٌ أَلْعَبُ ﴿بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (٤٦)﴾ [القمر: ٤٦]، وَمَا نَزَلَتْ سُورَةُ الْبَقَرَةِ وَالنِّسَاءِ إِلاَّ وَأَنَا عِنْدَهُ. قَالَ: فَأَخْرَجَتْ لَهُ الْمُصْحَفَ فَأَمْلَتْ عَلَيْهِ آىَ السُّوَرِ. [انظر: ٤٨٧٦ - فتح: ٩/ ٣٨]\n\n٤٩٩٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ، سَمِعْتُ ابْنَ مَسْعُودٍ يَقُولُ فِي بَنِي إِسْرَائِيلَ وَالْكَهْفِ وَمَرْيَمَ وَطَهَ وَالأَنْبِيَاء: إِنَّهُنَّ مِنَ الْعِتَاقِ الأُوَلِ، وَهُنَّ مِنْ تِلَادِي [انظر: ٤٧٠٨ - فتح: ٩/ ٣٩]\n\n٤٩٩٥ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، أَنْبَأَنَا أَبُو إِسْحَاقَ، سَمِعَ الْبَرَاءَ - ﵁قَالَ: تَعَلَّمْتُ ﴿سَبِّحِ اسْمَ رَبِّكَ﴾ [الأعلى: ١] قَبْلَ أَنْ يَقْدَمَ النَّبِيُّ - ﷺ -.\n٤٩٩٦ حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ قَالَ: قَالَ عَبْدُ اللهِ، قَدْ عَلِمْتُ النَّظَائِرَ الَّتِي كَانَ النَّبِيُّ - ﷺ - يَقْرَؤُهُنَّ اثْنَيْنِ اثْنَيْنِ فِي كُلِّ رَكْعَةٍ. فَقَامَ: عَبْدُ اللهِ وَدَخَلَ مَعَهُ عَلْقَمَةُ، وَخَرَجَ عَلْقَمَةُ فَسَأَلْنَاهُ فَقَالَ: عِشْرُونَ سُورَةً مِنْ أَوَّلِ الْمُفَصَّلِ عَلَى تَأْلِيفِ ابْنِ مَسْعُودٍ آخِرُهُنَّ الْحَوَامِيمُ ﴿حم (١)﴾ [الدُّخَانُ: ١] وَ﴿عَمَّ يَتَسَاءَلُونَ (١)﴾ [النبأ: ١]. [انظر: ٧٧٥ - مسلم: ٨٢٢ - فتح: ٩/ ٣٩]","vol":"24","page":40},{"text":"ذكر فيه أربعة أحاديث:\nأحدها:\nحديث يُوسُفَ بْنِ مَاهَك قَالَ: إِنّي عِنْدَ عَائِشَةَ ﵂ أُمِّ المُؤْمِنِينَ إِذْ جَاءَهَا عِرَاقِيٌّ فَقَالَ: أَيُّ الكَفَنِ خَيْرٌ؟ قَالَتْ: ويحَكَ، وَمَا يَضُرُّكَ؟ قَالَ: يَا أُمَّ المُؤْمِنِينَ، أَرِينِي مُصْحَفَكِ. قَالَتْ: لِمَ؟ قَالَ: لَعَلِّي أُؤَلِّفُ القُرْآنَ عَلَيْهِ، فَإِنَّهُ يُقْرَأُ غَيْرَ مُؤَلَّفٍ. قَالَتْ: وَمَا يَضُرُّكَ أَيَّهُ قَرَأْتَ قَبْلُ، إِنَّمَا نَزَلَ أَوَّلَ مَا نَزَلَ سُورَةٌ مِنَ المُفَصَّلِ فِيهَا ذِكْرُ الجَنَّةِ وَالنَّارِ، حَتَّى إِذَا ثَابَ النَّاسُ .. الحديث.\nومعنى (أول ما نزل ..) إلى آخره، تريد: المدثر، والمشهور: ﴿اقْرَأْ﴾ كما تقدم، وأراد العراقي تأليف القرآن على ما نزل أولًا فأولًا، لا يقرأ المدني قبل المكي، والقرآن ألفه رسول الله - ﷺ - بالوحي، كان جبريل - ﵇ - يقول له: اجعل آية كذا في سورة كذا.\nوقولها: (ما نزلت سورة البقرة والنساء إلا وأنا عنده) فيه دلالة أن السورة تسمى بما يذكر فيها ومعنى: (ثاب الناس) رجعوا، ثاب الشيء يثوب ثؤوبًا: رجع، ومنه ﴿وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ﴾ [البقرة: ١٢٥] الحديث.\nالثاني:\nحديث عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ: سَمِعْتُ ابن مَسْعُودٍ ﵁ يَقُولُ فِي بَنِي إِسْرَائِيلَ وَالْكَهْفِ وَمَرْيَمَ وَطَهَ وَالأَنْبِيَاءِ: إِنَّهُنَّ مِنَ العِتَاقِ الأُوَلِ، وَهُنَّ مِنْ تِلَادِي (^١).\n_________\n(^١) ورد في هامش الأصل: ينبغي أن يقول من العتاق الأول، ويفسر بأول ما نزل من القرآن، ثم يقول: وهن من تلادي، أي: من أول من تعلمت.","vol":"24","page":41},{"text":"وسلف في تفسير سورة بني إسرائيل بسنده سواء (^١).\nوقوله: (من تلادي) يعني هنَّ مما نزل من القرآن أولًا، قال صاحب \"العين\": العتيق: القديم من كل شيء (^٢)، والتلاد: ما كسب من المال قديمًا. فيريد أنهن من أول ما حفظ من القرآن.\nالحديث الثالث:\nحديث البَرَاءِ ﵁: تَعَلَّمْتُ ﴿سَبِّحِ اسْمَ رَبِّكَ﴾ [الأعلى: ١] قَبْلَ أَنْ يَقْدَمَ النَّبِيُّ - ﷺ -. سلف قريبًا في تفسير سورة ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ (^٣).\nالحديث الرابع:\nحديث أَبِي حَمْزَةَ -واسمه محمد بن ميمون السكري المروزي- عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ قَالَ: قَالَ عَبْدُ اللهِ: قَدْ عَلِمْتُ النَّظَائِرَ التِي كَانَ النَّبِيُّ - ﷺ - يَقْرَؤُهُنَّ اثْنَيْنِ اثْنَيْنِ فِي كُلِّ رَكْعَةٍ. فَقَامَ عَبْدُ اللهِ وَدَخَلَ مَعَهُ عَلْقَمَةُ، وَخَرَجَ عَلْقَمَةُ فَسَأَلْنَاهُ فَقَالَ: عِشْرُونَ سُورَةً مِنْ أَوَّلِ المُفَصَّلِ عَلَى تَأْلِيفِ ابن مَسْعُودٍ، آخِرُهُنَّ الحَوَامِيمُ ﴿حم (١)﴾ [الدخان: ١] الدُّخَانُ و﴿عَمَّ يَتَسَاءَلُونَ (١)﴾ [النبأ: ١]\nسلف أيضا (^٤).\nقال الداودي في قوله: (قَدْ عَلِمْتُ النَّظَائِرَ ..) إلى آخره. يريد في صلاة الصبح، قال: وكان يقرأ الجاثية في الأولى، و﴿عَمَّ يَتَسَاءَلُونَ (١)﴾ في الثانية، والأحقاف في الأولى من اليوم الثاني، والمرسلات في\n_________\n(^١) سلف برقم (٤٧٠٨).\n(^٢) \"العين\" ١/ ١٤٦، مادة: (عتق).\n(^٣) سلف برقم (٤٩٤١).\n(^٤) برقم (٧٧٥).","vol":"24","page":42},{"text":"الثانية، ثم كذلك في عشرين صلاة، ثم يرجع إلى ذلك في أكثر أحواله، والذي تأول البخاري وغيره أنه كان يقرأ سورتين في كل ركعة، وقد بوب عليه كذلك في الصلاة (^١)، وأجازه مالك في \"مختصر ابن عبد الحكم\".\nوقوله: (عشرون سورة من أول المفصل ..) إلى آخره: ظاهرُهُ أن الدخان من المفصل.\nوالمذكور عن ابن مسعود أن أول المفصل الجاثية، ذكره الداودي، وعنه في البخاري أن أوله القتال، وعند العامة أنه السُبع الآخر. وعن ابن مسعود أنه السدس الآخر، وهو دال على أن أوله الأحقاف، وقيل: أوله ﴿ق﴾، وقيل غير ذلك.\nوقوله: (على تأليف ابن مسعود) صحيح؛ لأنها على تأليف القرآن خمس وثلاثون سورة من الدخان إلى ﴿عَمَّ يَتَسَاءَلُونَ (١)﴾. وتأليف ابن مسعود شيء آخر.\nفصل:\nقد اختلف في ترتيب سور القرآن، فمنهم من كتب في مصحفه السور على تاريخ نزولها، وقدم المكي على المدني، ومنهم من جعل في أول مصحفه ﴿الْحَمْدُ﴾، ومنهم من جعل في أوله: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾، وهذا أول مصحف علي، وأما مصحف ابن مسعود فإن أوله ﴿مَالِكِ يَوْمِ الدِّينِ﴾ ثم البقرة، ثم النساء على ترتيب مختلف رواه طلحة بن مصرف، عن يحيى بن وثاب، عن علقمة، عنه، ومصحف أُبي كان أوله ﴿الْحَمْدُ﴾ ثم البقرة، ثم النساء، ثم آل عمران، ثم الأنعام، ثم الأعراف، ثم المائدة كذلك على اختلاف شديد، وأجاب القاضي\n_________\n(^١) حيث قال: باب: الجمع بين السورتين في الركعة، حديث (٧٧٥).","vol":"24","page":43},{"text":"أبو بكر ابن الطيب بأنه يحتمل أن يكون ترتيب السور على ما هي عليه اليوم في المصحف كان على وجه الاجتهاد من الصحابة، وقد قال قوم من أهل العلم: إن تأليف السور على ما هو عليه في مصحفنا كان على توقيف من رسول الله - ﷺ - لهم على ذلك وأمر به.\nوأما ما روي من اختلاف مصحف أبي وعلي وعبد الله إنما كان قبل العرض الأخير، وأنه - ﵇ - رتب لهم تأليف السور بعد أن لم يكن فعل ذلك.\nروى يونس، عن ابن وهب قال: سمعت مالكًا يقول: إنما ألف القرآن على ما كانوا يسمعونه من قراءة رسول الله - ﷺ -. ومن قال هذا القول لا يقول: إن تلاوة القرآن في الصلاة والدرس يجب أن يكون مرتْبا على حسب الترتيب الموقف عليه المصحف، بل إنما يجب تأليف سوره في الرسم والكتابة خاصة، لا نعلم أن أحدًا منهم قال: إن ترتيب ذلك واجب في الصلاة، وفي القراءة والدرس، وأنه لا يحل لأحد أن يحفظ الكهف قبل الروم، ولا الحج بعد الكهف، ألا ترى قول عائشة ﵂ للذي سألها أن تريه مصحفها ليكتب مصحفًا على تأليفه: (لا يضرك أيُّه قرأْتَ قبل).\nوأما ما روي عن ابن مسعود وابن عمر ﵃ أنهما كرها أن يقرأ القرآن منكوسًا، وقالا: ذلك منكوس القلب. وإنما عنيا بذلك من يقرأ السورة ويبتدئ من آخرها إلى أولها؛ لأن ذلك حرام محظور، وفي الناس من يتعاطى هذا في القرآن؛ والشعر ليذلل لسانه بذلك، ويقتدر على الحفظ، وهذا مما حظره الله في قراءة القرآن؛ لأنه إفساد لصورته ومخالفة لما قصد بها. ومما يدل أنه لا يجب إثبات القرآن في المصاحف على تاريخ نزوله؛ لأنهم لو فعلوا ذلك لوجب أن يجعلوا","vol":"24","page":44},{"text":"بعض آية سورة في سورة أخرى، وأن ينقضوا ما وقفوا عليه من سياقة ترتيب السور ونظامها؛ لأنه قد صح وثبت أن الآيات كانت تنزل بالمدينة فيؤمر بإثباتها في السورة المكية، ويقال لهم: ضعوا هذِه الآية في السورة التي يذكر فيها كذا. ألا ترى قول عائشة ﵂: (وما نزلت سورة البقرة والنساء إلا وأنا عنده) تعني: بالمدينة، وقد قدمتا في المصحف على ما نزل قبلهما من القرآن بمكة. ولو ألفوا على تاريخ النزول، لوجب أن ينتقض ترتيب آيات السورة، وقد كان النبي - ﷺ - يقرأ بالناس في الصلاة السورة في الركعة، ثم يقرأ في الركعة الأخرى بغير السورة التي تليها (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ١٠/ ٢٣٨ - ٢٤٠.","vol":"24","page":45},{"text":"<span data-type='title' id=toc-3054>٧ - باب كَانَ جِبْريلُ يَعْرِضُ القُرْآنَ عَلَى النَّبِيِّ - ﷺ </span>-\nوَقَالَ مَسْرُوقٌ، عَنْ عَائِشَةَ، عَنْ فَاطِمَةَ ﵍ أَسَرَّ إِلَى النَّبِيُّ - ﷺ -: \"أَنَّ جِبْرِيلَ [كَانَ] يُعَارِضُنِي بِالْقُرْآنِ كلَّ سَنَةٍ، وَإِنَّهُ عَارَضَنِي العَامَ مَرَّتَيْنِ، وَلَا أُرَاهُ إِلاَّ حَضَرَ أَجَلِي\". [انظر: ٣٦٢٣]\n\n٤٩٩٧ - حَدَّثَنَا يَحْيَى بْن قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ\nاللهِ بْنِ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: كَانَ النَّبِيُّ - ﷺ - أَجْوَدَ النَّاسِ بِالخيْرِ، وَأَجْوَدُ مَا يَكُونُ فِي شَهْرِ رَمَضَانَ؛ لأنًّ جِبْرِيلَ كَانَ يَلْقَاهُ فِي كلِّ لَيْلَةٍ فِي شَهْرِ\nرَمَضَانَ حَتَّى يَنْسَلِخَ، يَعْرِضُ عَلَيْهِ رَسُولُ اللهِ - ﷺ - القُرْآنَ، فَإِذَا لَقِيَهُ جِبْرِيلُ كَانَ أَجْوَدَ بِالخيْرِ مِنَ الرِّيحِ المُرْسَلَةِ. [انظر: ٦ - مسلم: ٢٣٠٨ - فتح: ٩/ ٤٣]\n\n٤٩٩٨ - حَدَّثَنَا خَالِدُ بْنُ يَزِيدَ، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ يَعْرِضُ عَلَى النَّبِيِّ - ﷺ - الْقُرْآنَ كُلَّ عَامٍ مَرَّةً، فَعَرَضَ عَلَيْهِ مَرَّتَيْنِ فِي الْعَامِ الَّذِي قُبِضَ، وَكَانَ يَعْتَكِفُ كُلَّ عَامٍ عَشْرًا، فَاعْتَكَفَ عِشْرِينَ فِي الْعَامِ الَّذِي قُبِضَ. [انظر: ٢٠٤٤ - فتح: ٩/ ٤٣]\nهذا سلف مسندًا في باب: علامات النبوة، عن أبي نعيم، عن زكريا، عن فراس، عن الشعبي، عن مسروق (^١)، وليس لسيدة نساء العالمين سواه، وبعضهم خرجه من مسند عائشة، ﵄.\nثم ذكر البخاري بإسناده حديث ابن عَبَّاسٍ قال: كَانَ النَّبِيُّ - ﷺ - أَجْوَدَ النَّاسِ بِالْخَيْرِ .. الحديث بطوله، سلف في أوائل الصوم (^٢).\n_________\n(^١) برقم (٣٦٢٣).\n(^٢) سلف برقم (١٩٠٢) باب: أجود ما كان النبي - ﷺ - يكون في رمضان.","vol":"24","page":46},{"text":"وحديث أَبِي هُرَيْرَةَ ﵁: كَانَ يَعْرِضُ عَلَى النَّبِيِّ - ﷺ - القُرْآنَ\nكُلَّ عَامٍ مَرَّةً، فَعَرَضَ عَلَيْهِ مَرَّتَيْنِ فِي العَامِ الذِي قُبِضَ فيه، وَكَانَ يَعْتَكِفُ كُلَّ عَامٍ عَشْرًا، فَاعْتَكَفَ عِشْرِينَ فِي العَامِ الذِي قُبِضَ فيه. وسلف في الاعتكاف (^١).\nوفي إسناده أبو بكر -وهو ابن عياش الأسدي مولاهم- عن أبي حصين -وهو بفتح الحاء عثمان بن عاصم الأسدي- عن أبي صالح -وهو ذكوان السمان الراوي- عن أبي هريرة.\nوزعم بعضهم أن اعتكافه عند وفاته عشرين يومًا اقتداء بما فعله جبريل، فإنه لما كرر العرض كرر الاعتكاف، وقد أسلفنا ثَمّ من حديث أبي هريرة أنه - ﵇ - كان يعكتف عشرًا، فسافر عامًا ولم يعتكف، فاعتكف من قابل عشرين يومًا. وهذا الباب حذفه ابن بطال من \"شرحه\" وكأنه لسبقه.\n_________\n(^١) برقم (٢٠٤٤).","vol":"24","page":47},{"text":"<span data-type='title' id=toc-3055>٨ - باب القُرَّاءِ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ </span>-\n٤٩٩٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ: ذَكَرَ عَبْدُ اللهِ بْنُ عَمْرٍو عَبْدَ اللهِ بْنَ مَسْعُودٍ فَقَالَ: لَا أَزَالُ أُحِبُّهُ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «خُذُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ مِنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ وَسَالِمٍ، وَمُعَاذٍ، وَأُبَيِّ بْنِ كَعْبٍ». [انظر: ٣٧٥٨ - مسلم: ٢٤٦٤ - فتحِ: ٩/ ٤٦]\n\n٥٠٠٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا شَقِيقُ بْنُ سَلَمَةَ قَالَ: خَطَبَنَا عَبْدُ اللهِ فَقَالَ: وَاللهِ لَقَدْ أَخَذْتُ مِنْ فِي رَسُولِ اللهِ - ﷺ - بِضْعًا وَسَبْعِينَ سُورَةً، وَاللهِ لَقَدْ عَلِمَ أَصْحَابُ النَّبِيِّ - ﷺ - أَنِّي مِنْ أَعْلَمِهِمْ بِكِتَابِ اللهِ، وَمَا أَنَا بِخَيْرِهِمْ. قَالَ شَقِيقٌ: فَجَلَسْتُ فِي الْحِلَقِ أَسْمَعُ مَا يَقُولُونَ، فَمَا سَمِعْتُ رَادًّا يَقُولُ غَيْرَ ذَلِكَ. [مسلم: ٢٤٦٢ - فتح: ٩/ ٤٦]\n\n٥٠٠١ - حَدَّثَنِي مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: كُنَّا بِحِمْصَ فَقَرَأَ ابْنُ مَسْعُودٍ سُورَةَ يُوسُفَ، فَقَالَ: رَجُلٌ مَا هَكَذَا أُنْزِلَتْ: قَالَ: قَرَأْتُ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: أَحْسَنْتَ. وَوَجَدَ مِنْهُ رِيحَ الْخَمْرِ فَقَالَ: أَتَجْمَعُ أَنْ تُكَذِّبَ بِكِتَابِ اللهِ وَتَشْرَبَ الْخَمْرَ؟!. فَضَرَبَهُ الْحَدَّ. [مسلم: ٨٠١ - فتح: ٩/ ٤٧]\n\n٥٠٠٢ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا مُسْلِمٌ، عَنْ مَسْرُوقٍ قَالَ: قَالَ عَبْدُ اللهِ - ﵁ -: وَاللهِ الَّذِي لَا إِلَهَ غَيْرُهُ مَا أُنْزِلَتْ سُورَةٌ مِنْ كِتَابِ اللهِ إِلاَّ أَنَا أَعْلَمُ أَيْنَ أُنْزِلَتْ، وَلَا أُنْزِلَتْ آيَةٌ مِنْ كِتَابِ اللهِ إِلاَّ أَنَا أَعْلَمُ فِيمَ أُنْزِلَتْ، وَلَوْ أَعْلَمُ أَحَدًا أَعْلَمَ مِنِّي بِكِتَابِ اللهِ تُبَلِّغُهُ الإِبِلُ لَرَكِبْتُ إِلَيْهِ. [مسلم: ٢٤٦٣ - فتح: ٩/ ٤٧]\n\n٥٠٠٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ -: مَنْ جَمَعَ الْقُرْآنَ عَلَى عَهْدِ النَّبِيِّ - ﷺ -؟ قَالَ: أَرْبَعَةٌ كُلُّهُمْ مِنَ الأَنْصَارِ: أُبَيُّ بْنُ كَعْبٍ، وَمُعَاذُ بْنُ جَبَلٍ، وَزَيْدُ بْنُ ثَابِتٍ، وَأَبُو زَيْدٍ. تَابَعَهُ الْفَضْلُ، عَنْ حُسَيْنِ بْنِ وَاقِدٍ، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ. [انظر: ٣٨١٠ - مسلم: ٢٤٦٥ - فتح: ٩/ ٤٧]","vol":"24","page":48},{"text":"٥٠٠٤ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنِي ثَابِتٌ الْبُنَانِيُّ وَثُمَامَةُ، عَنْ أَنَسٍ قَالَ: مَاتَ النَّبِيُّ - ﷺ - وَلَمْ يَجْمَعِ الْقُرْآنَ غَيْرُ أَرْبَعَةٍ: أَبُو الدَّرْدَاءِ، وَمُعَاذُ بْنُ جَبَلٍ، وَزَيْدُ بْنُ ثَابِتٍ، وَأَبُو زَيْدٍ. قَالَ: وَنَحْنُ وَرِثْنَاهُ. [انظر: ٤٤٨١ - فتح: ٩/ ٤٧]\n\n٥٠٠٥ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا يَحْيَى، عَنْ سُفْيَانُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ عُمَرُ: أُبَيٌّ أَقْرَؤُنَا، وَإِنَّا لَنَدَعُ مِنْ لَحَنِ أُبَيٍّ، وَأُبَىٌّ يَقُولُ أَخَذْتُهُ مِنْ فِي رَسُولِ اللهِ - ﷺ - فَلَا أَتْرُكُهُ لِشَيْءٍ. قَالَ اللهُ تَعَالَى: (مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نَنْسَأْهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا). [البقرة: ١٠٦]. [انظر: ٤٤٨١ - فتح: ٩/ ٤٧]\nذكر فيه أحاديث:\nأحدها:\nحديث مَسْرُوقٍ: ذَكَرَ عَبْدُ الله بْنُ عَمْرٍو عَبْدَ الله بْنَ مَسْعُودٍ فَقَالَ: لَا أَزَالُ أُحِبُّهُ، سَمِعْتُ النَّبِيَّ يَقُولُ: \"خُذُوا القُرْآنَ مِنْ أَرْبَعَةٍ: مِنْ عَبْدِ الله بْنِ مَسْعُودٍ، وَسَالِمٍ، وَمُعَاذٍ بنِ جَبَلٍ، وَأُبَيِّ بْنِ كَعْبٍ\".\nسلف في ترجمته (^١).\nثانيها:\nحديث شَقِيقِ بْنِ سَلَمَةَ قَالَ: خَطَبَنَا عَبْدُ الله فَقَالَ: والله لَقَدْ أَخَذْتُ مِنْ فِي رَسُولِ الله بِضْعًا وَسَبْعِينَ سُورَةً، والله لَقَدْ عَلِمَ أَصْحَابُ النَّبِيِّ أَنِّي مِنْ أَعْلَمِهِمْ بِكِتَابِ الله، وَمَا أَنَا بِخَيْرِهِمْ. قَالَ شَقِيقٌ: فَجَلَسْتُ فِي الحِلَقِ أَسْمَعُ مَا يَقُولُونَ، فَمَا سَمِعْتُ رَادًّا يَقُولُ غَيْرَ ذَلِكَ.\n_________\n(^١) سلف برقم (٣٧٦٠).","vol":"24","page":49},{"text":"ثالثها:\nحديث عَلْقَمَةَ: كُنَّا بِحِمْصَ فَقَرَأَ ابن مَسْعُودٍ سُورَةَ يُوسُفَ، فَقَالَ رَجُلٌ: مَا هَكَذَا أُنْزِلَتْ؛ فَقَالَ: قَرَأْتُ عَلَى رَسولِ الله فَقَالَ: \"أَحْسَنْتَ\". وَوَجَدَ مِنْهُ رِيحَ الخَمْرِ فَقَالَ: أَتَجْمَعُ أَنْ تُكَذِّبَ بِكِتَاب الله وَتَشْرَبَ الخَمْرَ؟! فَضَرَبَهُ الحَدَّ.\nوأخرجه مسلم والنسائي أيضًا (^١)، وإسناده اجتمع فيه ثلاثة تابعيون\nبعضهم عن بعض: الأعمش، وإبراهيم، وعلقمة.\nرابعها:\nحديث مَسْرُوقٍ قَالَ: قَالَ عَبْدُ الله: والله الذِي لَا إله غَيْرُهُ مَا أُنْزِلَتْ سورَةٌ مِنْ كِتَابِ الله إِلَّا أَنَا أَعْلَمُ أَيْنَ أُنْزِلَتْ، وَلَا أُنْزِلَتْ آيَةٌ مِنْ كِتَابِ الله إِلا أَنَا أَعْلَمُ فِيمَ أُنْزِلَتْ، وَلَوْ أَعْلَمُ أَحَدًا أَعْلَمَ مِنِّي بِكِتَاب الله تبلِّغُهُ الإِبِلُ لَرَكِبْتُ إِلَيْهِ.\nوأخرجه مسلم أيضًا (^٢).\nخامسها:\nحديث قَتَادَةَ: سأَلْتُ أَنَسَ بْنَ مَالِكٍ: مَنْ جَمَعَ القُرْآنَ عَلَى عَهْدِ النَّبِيِّ - ﷺ -؟ قَالَ: أَرْبَعَةٌ كُلُّهُمْ مِنَ الأَنْصَارِ: أُبَي بْنُ كَعْبٍ، وَمُعَاذُ بْنُ جَبَلٍ، وَزيدُ بْنُ ثَابِتٍ، وَأَبُو زَيْدٍ. وأخرجه مسلم أيضًا (^٣).\nوعن ثَابِتٍ وَثُمَامَةَ، عَنْ أَنَسٍ قَالَ: مَاتَ النَّبِيُّ وَلَمْ يَجْمَعِ القُرْآنَ غَيْرُ أَرْبَعَةٍ: أَبُو الدَّرْدَاءِ، وَمُعَاذُ بْنُ جَبَلٍ، وَزيدُ بْنُ ثَابِتٍ، وَأَبُو زَيْدٍ. قَالَ: وَنَحْنُ وَرِثْنَاهُ.\n_________\n(^١) مسلم (٨٠١)، \"سنن النسائي الكبرى\" ٥/ ٢٩ (٨٠٨٠).\n(^٢) مسلم (٢٤٦٣).\n(^٣) مسلم (٢٤٦٥).","vol":"24","page":50},{"text":"تَابَعَهُ الفَضْلُ بن موسى السيناني، عَنْ حُسَيْنِ بْنِ وَاقِدٍ، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ\nسادسها:\nحديث ابن عَبَّاسٍ ﵄ قَالَ: قَالَ عُمَرُ: عليٌّ أقضانا، وأُبَي أَقْرَؤُنَا، وَإِنَّا لَنَدَعُ مِنْ لَحَنِ أُبَي، وَأُبَيٌّ يَقُولُ: أَخَذْتُهُ مِنْ فِي رَسُولِ الله فَلَا أَتْرُكُهُ لِشَيءٍ. قَالَ الله تَعَالَى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ﴾ الآية [البقرة: ١٠٦]. أخرجه هنا عن صدقة عن يحيى -وهو القطان- عن سفيان، عن حبيب بن أبي ثابت، عن سعيد، عن ابن عباس. وساقه في التفسير عن عمرو بن علي، عن يحيى (^١). قال المزي في \"أطرافه\": وليس في حديث صدقة ذكر علي (^٢).\nقلت: هو في أصل الدمياطي مخرجًا مصححًا (^٣).\nالشرح:\nالأمر بالأخذ عن هؤلاء الأربعة للتأكيد، لا أن غيرهم لا يؤخذ عنهم.\nوزيادة أبي الدرداء قال الداودي: لا أراه محفوظًا. وقال الإسماعيلي -بعد أن ذكره-: هذان الحديثان مختلفان، ولا يجوز أن يجمعا في \"الصحيح\" على تباينهما -أعني ذكر أُبَيٍّ وذكر أبي الدرداء - وإنما الصحيح أحدهما.\n_________\n(^١) سلف برقم (٤٤٨١).\n(^٢) \"تحفة الأشراف\" ١/ ٣٧ (٧١).\n(^٣) ورد في هامش الأصل: وكذا هو ثابت في أصل لنا دمشقي، وسمع على المزي وعليه خطه أو تصحيح، والذي قاله المزي هو في بعض النسخ، وكذا ما قاله شيخنا عن أصل الدمياطي.","vol":"24","page":51},{"text":"وابن مسعود لم يحفظ جميعه في حياته - ﵇ -؛ لكنه كان يجيد ما يحفظه، وذلك أنه قال: أخذت من في رسول الله - ﷺ - بضعًا وسبعين سورة.\nوفهم بعضهم أن هؤلاء الأربعة هم الذين جمعوا القرآن كله في عهد رسول - ﷺ -، وليس كذلك، فقد جمعه الخلفاء الأربعة كما ذكره ابن عبد البر، وأبو عمرو الداني؛ قال أبو عمرو: جمعه أيضًا على عهده عبد الله بن عمرو بن العاصي.\nقلت: وثبت أنه سأل النبي - ﷺ -: كم يقرأ القرآن؟ فقال: \"في شهر\". فقال: إني أطيق أكثر من ذلك .. وذكر الحديث (^١).\nقلت: وجماعات أخر: عبادة بن الصامت، وأبو أيوب خالد بن زيد. ذكره ابن عبد البر عن محمد بن كعب القرظي، وذكر القاضي أبو بكر أنه تواتر عن عبادة، وعن عبد الله بن عمرو بن العاصي، وابن عباس ذكره أيضًا من حديث أيوب بن جعفر بن أبي وحشية، عن سعيد بن جبير، عن ابن عباس قال: توفي رسول الله - ﷺ - وقد قرأت القرآن وأنا ابن عشر سنين. وأبو موسى الأشعري ذكره أبو عمرو الداني، ومجمع بن جارية ذكره ابن إسحاق (^٢).\nقال الشعبي فيما ذكره ابن عساكر عنه: كان قد بقي على مجمع من القرآن سورة أو سورتان حين قبض رسول الله - ﷺ - (^٣)، وقيس بن أبي صعصعة عمرو بن زيد الأنصاري البدري، ذكره أبو عبيد بن سلام من\n_________\n(^١) يأتي برقم (٥٠٥٣) مختصرًا، وبرقم (٥٠٥٤)، ورواه مسلم (١١٥٩/ ١٨٢) مطولًا.\n(^٢) انظر: \"سيرة ابن هشام\" ٢/ ١٤٤.\n(^٣) \"تاربخ دمشق\" ١٩/ ٣٠٩ - ٣١٠.","vol":"24","page":52},{"text":"حديث ابن لهيعة، عن حبان بن واسع، عن أبيه، عن قيس بن أبي صعصعة أنه قال لرسول الله - ﷺ -: في كم أقرأ القرآن؟ قال: \"في خمس عشرة\". قال: إني أجد أقوى من ذلك. قال: \"في كل جمعة\" (^١).\nومن حديث ابن لهيعة، عن واسع، عن عمه، عن سعد بن المنذر الأنصاري البدري قال: يا رسول الله، أقرأ القرآن في ثلاث؟ قال: \"نعم إن استطعت\" (^٢).\nوسعد بن عبيد بن النعمان بن قيس بن عمرو بن زيد بن أمية، أخي ضبيعة وعبيد أولاد زيد أخي عزيز ومعاوية بن مالك، أخي حنش، وأخي كلفة بني عوف بن عمرو بن عوف بن مالك بن الأوس الأوسي. ذكره ابن حبيب في \"المحبر\" (^٣). وقال أبو أحمد العسكري: ذكر أنه أول من جمع القرآن من الأنصار، ولم يجمعه من الأوس غيره.\nفإن قلتَ: أبو زيد الذي ذكره أنس قيل: اسمه سعد بن عبيدة، فلعله هذا. قلتُ: لا فإن ذاك خزرجي. قال أنس: أحد عمومتي ونحن ورثناه، وهذا أوسي، وسعد بن عباد أو عبادة. ذكره ابن مقسم النحوي في \"السبيل إلى علم التنزيل\" عن الشعبي، وقيس بن السكن، وهو أبو زيد السالف.\nوأم ورقة بنت نوفل، وقيل: بنت عبد الله بن الحارث. ذكر ابن سعد (^٤) -فيما ذكره ابن الأثير (^٥) - أنها جمعت القرآن. فهؤلاء تسعة عشر، وتميم الداري كما سيأتي.\n_________\n(^١) \"فضائل القرآن\" لأبي عبيد ص ١٧٧.\n(^٢) \"فضائل القرآن\" ص ١٧٩، وفيه: عن حبان بن واسع، عن أبيه، عن سعد.\n(^٣) \"المحبر\" ص ٢٨٦.\n(^٤) \"الطبقات الكبرى\" ٨/ ٤٥٧.\n(^٥) \"أسد الغابة\" ٧/ ٤٠٨ (٧٦١٨).","vol":"24","page":53},{"text":"قال القاضي أبو بكر: وجمعه عمرو بن العاصي، وأقرأه - ﵇ - خمس عشرة سجدة في القرآن، منها ثلاث في المفصل وفي الحج سجدتان (^١).\nوعن محمد بن سيرين قال: جمع القرآن أربعة: أبي، ومعاذ، وزيد، وأبو زيد.\n_________\n(^١) رواه أبو داود (١٤٠١)، وابن ماجه (١٠٥٧)، والحاكم في \"المستدرك\" ١/ ٢٢٣، والبيهقي ٢/ ٣١٤، وابن الجوزي في \"التحقيق\" ١/ ٤٣٠ (٥٩١) من طريق سعيد بن أبي مريم، عن نافع بن يزيد، عن الحارث بن سعيد العتقي، عن عبد الله بن منين، عن عمرو بن العاص، به.\nوالحديث اختلف في تصحيحه وتضعيفه:\nفقال الحاكم: هذا حديث رواته مصريون قد احتج الشيخان بأكثرهم، وليس في عدد سجود القرآن أتم منه، ولم يخرجاه.\nوقال النووي في \"المجموع\" ٣/ ٥٥٤، و\"الخلاصة\" ٢/ ٦٢٠ (٢١٣٣): رواه أبو داود وابن ماجه والحاكم بإسناد حسن.\nوقال في موضع آخر من \"المجموع\" ٣/ ٥٥٨: حديث صحيح.\nوكذا المنذري، فقال في كلامه على أحاديث \"المهذب\" كما في \"البدر المنير\" ٤/ ٢٥٧: حديث حسن.\nوحسنه أيضًا صدر الدين المناوي في كتابه \"كشف المناهج والتناقيح في تخريج أحاديث المصابيح\" ١/ ٤٠٩ (٧٤٢).\nوضعفه آخرون أكثرون: فقال ابن الجوزي: هذا الحديث لا يعتمد عليه. وأعله عبد الحق في \"أحكامه\" ٢/ ٩٢ بعبد الله بن منين، فقال: لا يحتج به. وضعفه ابن القطان في \"البيان\" ٣/ ١٥٨ - ١٥٩ (٨٦٩).\nوقال الحافظ الذهبي في \"تنقيح التحقيق\" ١/ ١٩١: لم يصح، وأعله في \"المهذب\" ٢/ ٧٥٣ بجهالة عبد الله بن منين، وضعفه أيضًا المصنف في \"البدر المنير\" ٤/ ٢٥٨، والحافظ في \"التلخيص\" ٢/ ٩، وفي \"الدراية\" ١/ ٢١٠.\nوأما الحافظ ابن كثير فلم يزد في \"الإرشاد\" ١/ ١٥٠ على قوله: إسناده غريب، وضعفه أيضًا الألباني في \"ضعيف أبي داود\" (٢٤٨) \"تمام المنة\" ص ٢٦٩.","vol":"24","page":54},{"text":"واختلفوا في عثمان وتميم الداري وأبي الدرداء، وأما رواية أنس: (جمع). السالفة فلا بد من تأويلها، فإنه قد جمع تلاوته وأحصاه حفظًا أعلام الصحابة ممن لا يحصى كثرة.\nفالجواب: أنه يريد من الأنصار خاصة دون قريش وغيرهم، أو يريد جمعه بجميع وجوهه ولغاته وحروفه وقراءاته التي أنزلها الرب تعالى، وأذن للأمة فيها، وخيرها في القراءة بما شاءت منها، أو يريد: اشتهر أو لم يشتهر بجمع متفرقه، وحفظ ما كان ينزل وقتًا دون وقت إلى انقضاء نزوله وكمال جمعه، أو يريد: الأخذ من في رسول الله - ﷺ - تلقيًا أو أخذًا دون واسطة، أو يريد أن هؤلاء ظهروا به وانتصبوا لتعليمه وتلقينه، أو يريد جمعه في صحف أو مصحف. ذكرها أجمع أبو عمرو الداني.\nويحتمل -كما قال ابن العربي- أنه لم يجمع ما نسخ منه وزيل رسمه بعد تلاوته مع ما ثبت رسمه وبقي فرض حفظه وتلاوته إلا هؤلاء الأربعة، ويبعد أن يكون معنى: جمع القرآن: سمع له وأطاع وعمل بموجبه، يؤيد رواية أحمد في كتاب \"الزهد\" أن أبا الزاهرية أتى أبا الدرداء؛ فقال: إن ابني جمع القرآن؛ فقال: اللهم غفرًا، إنما جمع القرآن من سمع له وأطاع.\nوذكر المازري أنه يحتمل أن يراد أنه لم يذكره أحد عن نفسه سوى هؤلاء؛ لأن من أكمله سواهم كان يتوقع نزول القرآن ما دام رسول الله - ﷺ -، فقد لا يستجيز النطق بأنه أكمله، واستجازه هؤلاء، ومرادهم أنهم أكملوا الحاصل منه، أو يحتمل أن يكون من سواهم لم ينطق بإكماله خوفًا من الرياء واحتياطًا على الثبات، وهؤلاء الأربعة أظهروه لأمنهم على أنفسهم، أو لرأي اقتضاه ذلك عندهم، وكيف يعرف","vol":"24","page":55},{"text":"النقلة أنه لم يكمله إلا أربعة، وكيف يتصور الإحاطة بهذا، والصحابة متفرقون في البلاد، وهذا لا يتصور حتى يلقى الناقل كل رجل منهم فيخبره عن نفسه بأنه لم يكمل القرآن، وهذا بعيد تصوره عادة، وكيف وقد نقل الرواة إكمال بعض النساء لقراءته؟!\nوقد اشتهر حديث عائشة ﵂، وقولها: كنت جارية حديثة السن لا أقرأ كثيرًا من القرآن (^١). وكيف يظن بأبي بكر وعمر أنهما لم يحفظاه؟! على أن الذي رواه ليس بنص جلي، وذلك أن قصاراه أن أنسًا قال: جمع القرآن على عهده أربعة. فقد يكون المراد: لا أعلم سوى هؤلاء، ولا يلزمه أن يعلم كل الحافظين (^٢).\nوحديث أنس حاول بعض الملحدة به القدح في الثقة بنقل القرآن، ولا متروح لها في ذلك؛ لأنا لو سلمنا أن يكون الأمر كما ظنوه، وأنه لم يكمله سوى أربعة، فإنه قد حفظ جميع أجزائه (مئوين) (^٣) لا يحصون، وما من شرط كونه متواترًا أن يحفظ الكلَّ الكلُّ؛ بل الشيء الكثير إذا روى جزءًا منه خلق كثير علم ضرورة، وجعل متواترًا، والجواب عن سؤال من سأل عن وجه الحديث من الإسلاميين، فإنه يقال له: علم ضرورة من تدين الصحابة ومبادرتهم إلى الطاعات والقرب التي هي أدنى منزلة من حفظ القرآن لا يعلم منه أنه محال -مع كثرتهم- أن لا يحفظ منه إلا أربعة، وأيضًا فيمن يعلم أن القرآن كان عندهم من البلاغة بحيث هو، وكان الكفار في الجاهلية يعجبون من بلاغته، ونحن نعلم من عادة\n_________\n(^١) سلف برقم (٢٦٦١)، ورواه مسلم (٢٧٧٠).\n(^٢) انتهى من \"المعلم بفوائد مسلم\" للمازري ٢/ ٣٤٥ - ٣٤٦.\n(^٣) كذا في الأصل، ولم نجد هذا الجمع في كتب اللغة وشرح الحديث، ولعل الصحيح: مئون. والله أعلم.","vol":"24","page":56},{"text":"العرب شدة حرصها على تحفظ الكلام البليغ، ولم يكن لها شغل ولا صنعة إلا سوى ذلك، فلو لم يكن للصحابة باعث على حفظ القرآن سوى هذا لكان أدل الدلائل على أن الخبر ليس على ظاهره.\nقال (^١): وقد عددنا من حفظنا منهم وسميناهم نحو خمسة عشر صاحبًا ممن نقل عنه حفظ القرآن في كتابنا المترجم بـ \"قطع لسان النائح\" وأشرنا فيه إلى تأويلاته لهذا الخبر، وذكرنا اضطراب الرواة في هذا المعنى، فمنهم من زاد في هذا العدد، ومنهم من نقص عنه، ومنهم من أنكر أن يجمعه أحد (^٢).\nوقال القرطبي: إنما نشأ هذا ممن يظن أن لهذا الحديث دليلَ خطاب، فإنه لا يتم له ذلك حتى يقول: تخصيص هؤلاء بالذكر يدل على أنه لم يجمعه أحد غيرهم، فمن ينفي القول بدليل الخطاب سلم من ذلك بقوله به، فأكثرهم يقول: أن لا دليل خطاب لها باتفاق أئمة الأصول، ولا يلتفت لقول الدقاق فيه، فإنه واضح الفساد، ولئن سلمنا أن لا تقع الأعداد دليل خطاب، فدليل الخطاب إنما يصار إليه إذا لم يعارضه المنطوق به، فإنه أضعف وجوه الأدلة عند القائلين به، وههنا أمران أولى منه (من الاتفاق) (^٣): النقلُ الصحيح، وما يُعلم من ضرورة العادة، وقد ذكر القاضي أبو بكر وغيره جماعة من الصحابة حفظوه، فمنهم الخلفاء الأربعة، وقد تواترت الأخبار بأنه قتل باليمامة سبعون ممن جمع القرآن (^٤) وكانت اليمامة قريبة من وفاة\n_________\n(^١) هو المازري.\n(^٢) \"المعلم بفوائد مسلم\" ٢/ ٣٤٤ - ٣٤٥.\n(^٣) في \"المفهم\" ٦/ ٣٧٩: (بالاتفاق).\n(^٤) انظر ما سلف برقم (٤٧٨).","vol":"24","page":57},{"text":"رسول - ﷺ -، فالذين بقوا في ذلك الجيش لم يقتلوا أكثرُ من أولئك أضعافًا، وإذا كان ذلك جيشًا واحدًا، فانظر كم بقي في مدن الإسلام إذ ذاك في عساكر أخر ممن جمع القرآن، فيظهر من هذا أن الذين جمعوا القرآن على عهده لا يحصيهم أحد، ولا يسعهم عدد.\nفإن قلتَ: إذا لم يكن له دليل خطاب فلأي شيء خص هؤلاء الأربعة بالتزكية دون غيرهم؟\nفالجواب: أنه يحتمل أن يكون ذلك لتعلق غرض المتكلم بهم دون غيرهم، أو بقول: إن هؤلاء في ذهنه دون غيرهم (^١).\nفلما ذكر القاضي أبو بكر وجوه التأويل أنه لم يجمعه على جميع الوجوه، أو أنه لم يجمعه تلقينًا، أو من انتصر له قال: تظاهرت الروايات أن الأئمة الأربعة جمعوا القرآن على عهد رسول الله - ﷺ - لأجل سبقهم إلى الإسلام وإعظام الرسول لهم، وقد ثبت عن الصديق بقراءته في المحراب بطوال السور التي لا يتهيأ حفظها إلا لأهل القدرة على الحفظ والإتقان، منها: عن ابن عيينة، عن الزهري، عن أنس: أن الصديق قرأ في الصبح بالبقرة؛ فقال عمر: كادت الشمس أن تطلع فقال: لو طلعت لم تجدنا غافلين (^٢).\nوقد علم أن كثيرًا من الحفاظ وأهل الدربة بالقرآن يتهيبون الصلاة بالناس بمثل هذِه السور الطوال وما دونها، وهذا يقتضي أن أبا بكر كان حافظًا، وقد صح الخبر أنه بنى مسجدًا بفناء داره بمكة قبل الهجرة، وأنه كان يقوم فيه بالقرآن ويكثر بكاؤه ونشيجه عند قراءته،\n_________\n(^١) انتهى من \"المفهم\" ٦/ ٣٧٩ - ٣٨٠ بتصرف.\n(^٢) رواه ابن أبي شيبة ١/ ٣١٠ (٣٥٤٥)، والبيهقي ٢/ ٣٨٩.","vol":"24","page":58},{"text":"ويقف عليه نساء المشركين وولدانهم يسمعون قراءته (^١)، ولولا علمه - ﷺ - ذلك لم يقدمه للإمامة مع قوله: \"يؤم الناس أقرؤهم لكتاب الله\" (^٢).\nوكذلك تظاهرت الروايات عن عمر ﵁ أنه كان يؤم الناس بالسور الطوال، وقرأ مرة بسورة يوسف في الصبح، فبلغ إلى قوله ﴿وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ﴾ حتى سمع بكاؤه من وراء الصفوف (^٣). وقرأ مرة سورة الحج وسجد فيها سجدتين (^٤).\nروى عبد الملك بن عمير، عن زيد بن وهب، عن ابن مسعود ﵁ قال: كان عمر أعلمنا بالله، وأقرأنا لكتاب الله، وأفقهنا في دين الله (^٥). ولولا أن هذِه كانت حالته، وأنه من أقرأ الناس لكتاب الله لم يكن الصديق بالذي يضم إليه زيد بن ثابت، وأمرهما بجمع القرآن، واعتراض ما عند الناس، ويجعل زيدًا تبعًا له؛ لأنه لا يجوز أن ينصب لاعتراض القرآن وجمعه من ليس بحافظ.\nوأما عثمان فقد اشتهر عنه أنه كان ممن جمع القرآن على عهد رسول الله - ﷺ -، وأنه كان من أهل القيام به، وقد قال حين أرادوا قتله فضربوه بالسيف على يده فمدها، وقال: والله إنها لأول يد خطت المفصل (^٦)،\n_________\n(^١) سلف برقم (٤٧٦).\n(^٢) رواه مسلم (٦٧٣) من حديث أبي مسعود الأنصاري.\n(^٣) رواه ابن أبي شيبة ١/ ٣١٢ (٣٥٦٥) عن عبد الله بن شداد، بنحوه. وسلف في حديث مقتل عمر الطويل (٣٧٠٠) قال عمرو بن ميمون: وربما قرأ سورة يوسف أو النحل.\n(^٤) رواه الحاكم في \"المستدرك\" ٢/ ٣٩٠.\n(^٥) رواه الحاكم ٣/ ٨٦.\n(^٦) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ١/ ١٢٦ (١٣٢)، والطبراني ١/ ٨٤ (١١٩). قال الهيثمي في \"المجمع\" ٩/ ٩٤: إسناده حسن.","vol":"24","page":59},{"text":"وقالت زوجته: إن تقتلوه فإنه كان يحيي الليل بجميع القرآن في ركعة (^١).\nوكذلك علي بن أبي طالب قد عرف حاله في فضله ومناقبه، وعرف سعة علمه، ومشاورة الصحابة له، وإقرارهم بفضله، وتربية النبي - ﷺ - له، وأخذه له بفضائل الأخلاق، ورغبته - ﵇ - في تخريجه وتعليمه، وما كان يرسخه له، ويثبته عليه من أمره، نحو قوله: \"أقضاكم علي\" (^٢). ومن البعيد أن يقول هذا فيه وليس من قراء الأمة، وقد كان يقرئ القرآن، وعليه قرأ أبو عبد الرحمن السلمي وغيره. وروى همام، عن ابن أبي نجيح، عن عطاء بن السائب: أن أبا عبدالرحمن السلمي حدثه قال: ما رأيت رجلا أقرأ للقرآن من عليِّ بن أبي طالب؛ صلى بنا الصبح فقرأ سورة الأنبياء، فأسقط آية، فقرأ ثم رجع إلى الآية التي أسقطها فقرأها، ثم رجع إلى مكانه الذي انتهى إليه لا يتتعتع (^٣).\nفإذا صح ما قلناه مع ما ثبت من تقدمهم وتقدمة الرسول لهم وجب أن يكونوا حفاظًا للقرآن، وأن يكون ذلك أولى من الأخبار التي ذكر فيها أن الحفاظ كانوا على عهد رسول الله - ﷺ - أربعة ليس فيهم أحد من هؤلاء الأئمة القادة، الذين هم عمدة الدين وفقهاء المسلمين.\nفصل:\nقوله في حديث ابن مسعود: (فوجد منه ريح الخمر، فضربه الحد) هو حجة لمالك وأصحابه وجماعة من أهل الحجاز أن الحد عندهم\n_________\n(^١) رواه الطبراني ١/ ٨٧ (١٣٠) عن محمد بن سيرين، قال الهيثمي ٩/ ٩٤: إسناده حسن.\n(^٢) سلف نحوه برقم (٤٤٨١) من حديث عمر قال: \"أقضانا علي\" وبلفظ المصنف ذكره العجلوني في \"الكشف\" (٤٨٩) مبينًا رواياته وألفاظه المتعددة، فلينظر.\n(^٣) \"تقييد المهمل\" ٢/ ٧٠٨ وتمام كلامه: عن أبيه، فقلب.","vol":"24","page":60},{"text":"يجب بالرائحة إذا شهد بها عدلان عند الحاكم، وهو خلاف قول الشافعي وأبي حنيفة في آخرين؛ لأنه لا حد بالرائحة، وتأولوا هذا على أنه اعترف، وضرب ابن مسعود له؛ لأنه كان نائبًا عن الإمام إذ ذاك (^١).\nوقوله للرجل: (تُكَذِّبُ بكتاب الله) يعني تنكر بعضه جاهلًا، وليس المراد التكذيب الحقيقي، فإنه لو فعل ذلك حقيقة لكفر؛ لإجماعهم على أن من جحد حرفًا مجمعًا عليه من القرآن كفر، تجري عليه أحكام المرتدين.\nفصل:\nحديث شقيق عن عبد الله رواه البخاري عن عمر بن حفص، ثنا أبي، ثنا الأعمش، ثنا شقيق، وهذا هو الصواب، قال الجياني: وفي نسخة أبي محمد عن أبي أحمد: ثنا حفص بن عمر، ثنا أبي. وإنما هو عمر بن حفص (^٢).\nفصل:\nقول عمر: (أقرؤنا أُبَيٌّ وإنا لندع من لحنه) أي: من لغته. قال الهروي: وكان يقرأ: (التابوه). وإنما ذلك لما علموا من نسخ ما تركوه. واللحن بسكون الحاء: اللغة، وبالفتح: الفطنة، واللحن: إزالة الإعراب عن وجهه، بالإسكان.\n_________\n(^١) انظر: \"بدائع الصنائع\" ٧/ ٤٥، \"تبيين الحقائق\" ٣/ ١٩٦ - ١٩٧، \"المنتقى\" ٣/ ١٤٢، \"طرح التثريب\" ٨/ ٣٠، \"السياسة الشرعية\" لشيخ الإسلام ص ١٤٦، \"الفروع\" ٦/ ٨٢.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٢/ ١١٢ (٢٧٠٨)، وابن أبي شيبة ١/ ٣١١ (٣٥٦١) من طريق عطاء بن السائب، به.","vol":"24","page":61},{"text":"فصل:\nأبو زيد السالف هو قيس بن السكن بن قيس بن زعوراء بن حرام بن جندب بن عامر بن غنم بن عدي بن النجار، شهد بدرًا، وقتل يوم جسر أبي عبيد، ولا عقب له. وزيد بن ثابت هو ابن الضحاك بن زيد بن لوزان بن عمرو بن عبد بن عوف بن غنم بن مالك بن النجار.\nوأُبي بن كعب هو ابن قيس بن عبيد بن زيد بن معاوية أخي عدي ابني عمرو بن مالك بن النجار. ومعاذ سلف في مناقبه.\nوأبو الدرداء: عويمر بن زيد بن قيس بن عبسة بن أمية بن مالك بن عامر، أخي ابني عدي، أخي ئعلبة، ابني كعب بن الخزرج بن الحارث بن الخزرج.\nفصل:\nوفي بني الحارث بن الخزرج، أخي الأوس ابن حارثة أبو زيد أيضًا ثابت بن قيس بن زيد بن النعمان بن مالك الأغر بن ثعلبة بن كعب بن الخزرج، الأصغر بن الحارث، فولد أبو زيد بن ثابت بشيرًا -قتل يوم الحرة- وأوسًا وزيدًا (درج) (^١) شهد ثابت بن زيد أُحدًا وما بعدها من المشاهد، وقيل: إنه جمع القرآن على عهد رسول الله - ﷺ -، نزل البصرة، ثم رجع إلى المدينة فمات بها في عهد عمر، وولده أبو زيد سعيد بن أوس بن ثابت بن بشير بن أبي زيد ثابت بن زيد بن قيس الأنصاري البصري النحوي.\nقال أبو زيد الأنصاري: هو جدي، وهو أحد الستة الذين جمعوا القرآن على عهد رسول الله - ﷺ - وهلك في خلافة عمر بن الخطاب\n_________\n(^١) كذا صورتها بالأصل، ولعلها (الخزرج).","vol":"24","page":62},{"text":"بالمدينة، فقام على قبره، فقال: رحمك الله يا زيد، لقد دفن العلم وأعظم أهل الأرض أمانة.\nوأبو زيد الثالث: سعد بن عبيد بن النعمان السالف الأوسي، وهو الذي يقال له: سعد القارئ، ولم يكن أحد من الصحابة يسمى القارئ غيره، وهو أول من جمع الأنصار من السالف، ولا عقب له، ولم يجمع القرآن من الأوس [غيره] (^١) ممن شهد بدرًا وبعدها قيل: إنه قتل بالقادسية سنة ست عشرة، وهو ابن أربع وستين سنة، وكان انهزم يوم الجسر حين أصيب أبو عبيد فغسلها عنه يوم القادسية، وابنه عمر بن سعد له صحبة، ولاه عمر حمصَ بعد سعيد بن عامر الجمحي، وشهد عمَّا سعد: سماكٌ وفضالة بن النعمان أحدًا\nفصل:\nقراءة ابن كثير ونافع وأبي عمرو راجعة إلى أُبي، وقراءة ابن عامر إلى عثمان، وقراءة عاصم وحمزة والكسائي إلى عثمان وعلي وابن مسعود ﵃.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"24","page":63},{"text":"<span data-type='title' id=toc-3056>٩ - باب فَضْلِ فَاتِحَةِ الكِتَابِ</span>\n٥٠٠٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي سَعِيدِ بْنِ الْمُعَلَّى قَالَ: كُنْتُ أُصَلِّي، فَدَعَانِي النَّبِيُّ - ﷺ - فَلَمْ أُجِبْهُ، قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي كُنْتُ أُصَلِّي. قَالَ: «أَلَمْ يَقُلِ اللهُ: ﴿اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ﴾؟ [الأنفال: ٢٤] \" ثُمَّ قَالَ: \"أَلَا أُعَلِّمُكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ؟». فَأَخَذَ بِيَدِي، فَلَمَّا أَرَدْنَا أَنْ نَخْرُجَ قُلْتُ: يَا رَسُولَ اللهِ، إِنَّكَ قُلْتَ: \"لأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ مِنَ الْقُرْآنِ\". قَالَ: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢] هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ». [انظر: ٤٤٧٤ - فبَح: ٩/ ٥٤]\n\n٥٠٠٧ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا وَهْبٌ، حَدَّثَنَا هِشَامٌ، عَنْ مُحَمَّدٍ، عَنْ مَعْبَدٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: كُنَّا فِي مَسِيرٍ لَنَا فَنَزَلْنَا، فَجَاءَتْ جَارِيَةٌ فَقَالَتْ: إِنَّ سَيِّدَ الْحَيِّ سَلِيمٌ، وَإِنَّ نَفَرَنَا غُيَّبٌ فَهَلْ مِنْكُمْ رَاقٍ؟ فَقَامَ مَعَهَا رَجُلٌ مَا كُنَّا نَأْبُنُهُ بِرُقْيَةٍ، فَرَقَاهُ فَبَرَأَ، فَأَمَرَ لَهُ بِثَلَاثِينَ شَاةً وَسَقَانَا لَبَنًا، فَلَمَّا رَجَعَ قُلْنَا لَهُ: أَكُنْتَ تُحْسِنُ رُقْيَةً أَوْ كُنْتَ تَرْقِي؟ قَالَ: لَا، مَا رَقَيْتُ إِلاَّ بِأُمِّ الْكِتَابِ. قُلْنَا: لَا تُحْدِثُوا شَيْئًا حَتَّى نَأْتِيَ -أَوْ نَسْأَلَ- النَّبِيَّ - ﷺ - فَلَمَّا قَدِمْنَا الْمَدِينَةَ ذَكَرْنَاهُ لِلنَّبِيِّ - ﷺ - فَقَالَ: «وَمَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ؟! اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ».\nوَقَالَ أَبُو مَعْمَرٍ: حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا هِشَامٌ، مُحَمَّدُ بْنُ سِيرِينَ، حَدَّثَنِي مَعْبَدُ بْنُ سِيرِينَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ بِهذا. [انظر: ٢٢٧٦ - مسلم: ٢٢٠١ - فتح: ٩/ ٥٤]\nذكر فيه حديث أبي سعيد بن المعلى السالف في تفسير الفاتحة (^١)، وحديث أبي سعيد الخدري في الرقية بها، وقد سلف في الإجارة\n_________\n(^١) سلف برقم (٤٤٧٤).","vol":"24","page":64},{"text":"وغيرها (^١)، وقال هنا: (ثلاثين شاة). وأخرجه مسلم وأبو داود والنسائي (^٢).\nومحمد في إسناده هو ابن سيرين، روى عن أخيه معبد بن سيرين كما ذكره بعدها.\nوالسليم: اللديغ، من باب التفاؤل.\nوقوله: (فقام معها رجل ما كنا نأبنه) هو بضم الباء الموحدة وكسرها يقال: أبنت الرجل آبُنه وآبنِه: إذا اتهمته ورميته بشر.\nوقال صاحب \"الأفعال\": أبنت الرجل بخير أو شر: نسبتهما إليه، أبنه أبنًا (^٣).\nوقوله: (فبرأ) يقال: برِئ من المرض وبرَأ.\nثم ذكر بعد معلقًا عن أبي معمر، عن محمدبن سيرين، ثنا معبد بن سيرين، عن أبي سعيد الخدري بهذا.\nوأبو معمر اسمه عبد الله بن عمرو المقعد، مات سنة أربع وعشرين ومائتين.\nوفيه: جواز الرقية وأخذ الأجرة عليها، والتوقف فيما لا يتحقق تحليله ولا تحريمه.\n_________\n(^١) قلت: سلف في موضوع واحد فقط، في كتاب: الإجارة -كما ذكر المصنف- باب: ما يعطى في الرقية على أحياء العرب برقم (٢٢٧٦). وإنما سيأتي برقم (٥٧٣٦) كتاب: الطب، باب: الرقى بفاتحة الكتاب، وبرقم (٥٧٤٩) باب: النفث في الرقية.\n(^٢) مسلم (٢٢٠١)، أبو داود (٣٤١٨، ٣٩٠٠)، \"السنن الكبرى\" ٤/ ٣٦٤ (٧٥٣٢)، ٥/ ٢٥٦ (١٠٨٦٨).\n(^٣) \"الأفعال\" لابن القوطية ص ١٧٧.","vol":"24","page":65},{"text":"واختصت الفاتحة بأمور: منها: أنها فاتحة القرآن، ومبدؤُهُ، ومختصة بجميع علومه؛ لاحتوائها على الثناء على الله والأمر بالعبادات والإخلاص فيها والاعتراف بالعجز عن القيام بشيء منها وعلى الابتهال إلى الله والهداية، وعلى بيان عاقبة الجاحدين، نبه على ذلك القرطبي، قال: ويظهر لي أن السورة كلها موضع الرقية لما ذكرناه، ولقوله: (\"وما يدريك أنها رقية؟! \") ولم يقل: فيها رقية (^١).\nوأما حديث عبد الرحمن بن حرملة عن ابن مسعود: كان - ﵇ - يكره الرقى إلا بالمعوذات. أخرجه أبو داود (^٢). وقال البخاري في \"تاريخه\": لا يصح (^٣). قال ابن عدي: يعني أن عبد الرحمن لم يسمع من عبد الله (^٤). وقال ابن المديني: حديث كوفي، وفي إسناده من لا يعرف، وابن حرملة لا نعرفه في أصحاب عبد الله (^٥). وقال أبو حاتم: ليس بحديث عبد الرحمن بأس، روى حديثًا واحدًا ما يمكن أن يعتبر به، ولم أر أحدًا ينكره ويطعن عليه، يحول من الضعفاء (^٦). وقال الساجي: لا يصح حديثه.\nوأما ابن حبان فذكره في \"ثقاته\" وأخرج حديثه في \"صحيحه\" (^٧)، وقال الحاكم: صحيح الإسناد (^٨).\n_________\n(^١) \"المفهم \" ٥/ ٥٨٥ - ٥٨٦.\n(^٢) \"سنن أبي داود\" (٤٢٢٢).\n(^٣) \"التاريخ الكبير\" ٥/ ٢٧٠.\n(^٤) \"الكامل في ضعفاء الرجال\" ٥/ ٥٠٤.\n(^٥) \"العلل\" لابن المديني ص ٢٥١ - ٢٥٢.\n(^٦) \"الجرح والتعديل\" ٥/ ٢٢٢ - ٢٢٣.\n(^٧) \"الثقات\" ٥/ ٩٥، \"صحيح ابن حبان\" ١٢/ ٤٩٥ - ٤٩٦ (٥٦٨٢ - ٥٦٨٣).\n(^٨) \"المستدرك\" ٤/ ١٩٥.","vol":"24","page":66},{"text":"فان قلت: كيف شفي الكافر برقية أبي سعيد بالفاتحة، وقد قال تعالى: ﴿وَرَحْمَةٌ لِلْمُؤْمِنِينَ﴾ [الإسراء: ٨٢] قلتُ: الرحمة إنما جعلت لهم؛ لأنهم كانوا في مخمصة فانتفعوا بها.","vol":"24","page":67},{"text":"<span data-type='title' id=toc-3057>١٠ - باب فَضْل البَقَرَةِ</span>\n٥٠٠٨ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺقَالَ: مَنْ قَرَأَ بِالآيَتَيْنِ\". [انظر: ٤٠٠٨ - مسلم: ٨٠٧، ٨٠٨ - فتح: ٩/ ٥٥]\n\n٥٠٠٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ أَبِي مَسْعُودٍ - ﵁قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ قَرَأَ بِالآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ كَفَتَاهُ. [انظر: ٤٠٠٨ - مسلم: ٨٠٧، ٨٠٨ - فتح: ٩/ ٥٥]\n\n٥٠١٠ - وَقَالَ عُثْمَانُ بْنُ الْهَيْثَمِ: حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ - ﵁قَالَ: وَكَّلَنِي رَسُولُ اللهِ - ﷺ - بِحِفْظِ زَكَاةِ رَمَضَانَ، فَأَتَانِي آتٍ فَجَعَلَ يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ فَقُلْتُ: لأَرْفَعَنَّكَ إِلَى رَسُولِ اللهِ - ﷺ -. فَقَصَّ الْحَدِيثَ، فَقَالَ: إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ، لَنْ يَزَالَ مَعَكَ مِنَ اللهِ حَافِظٌ وَلَا يَقْرَبُكَ شَيْطَانٌ حَتَّى تُصْبِحَ. وَقَالَ النَّبِيُّ - ﷺ - «صَدَقَكَ وَهْوَ كَذُوبٌ، ذَاكَ شَيْطَانٌ». [انظر: ٢٣١١ - فتح: ٩/ ٥٥]\nذكر فيه حديث إبراهيم، عن عبد الرحمن -وهو ابن يزيد- عن أبي مسعود -واسمه عقبة بن عمرو البدري- عن النبي - ﷺ - قال: \"مَنْ قَرَأَ بِالآيَتَيْنِ -وفي لفظ: مِنْ آخِرِ سُورَةِ البَقَرَةِ- فِي لَيْلَةٍ كَفَتَاهُ\". وقد سلف (^١). قال الجياني: وفي نسخة أبي محمد عن أبي أحمد، عن عبد الرحمن، عن ابن مسعود -والصواب أبو مسعود مكنى؛ لأنه مشهور به- وعنه خرجه مسلم والناس (^٢).\n_________\n(^١) برقم (٤٠٠٨).\n(^٢) \"تقييد المهمل\" ٢/ ٧٠٩.","vol":"24","page":68},{"text":"ثم قال البخاري: وَقَالَ عُثْمَانُ بْنُ الهَيْثَمِ: حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: وَكَّلَنِي رَسُولُ اللهِ - ﷺ - بِحِفْظِ زَكَاةِ رَمَضانَ .. الحديث في آية الكرسي.\nوقد سلف كذلك في الوكالة (^١)، والفضائل (^٢)، وصفة إبليس (^٣). وأخرجه النسائي عن إبراهيم بن يعقوب، عن عثمان (^٤)؛ فكأن البخاري أخذه عنه مذاكرة.\nفصل:\nالآيتان من قوله: ﴿ءَامَنَ اَلرَّسُولُ﴾ إلى آخر السورة كما ذكره ابن التين.\nوسبب تخصيصهما بما تضمنتا من الثناء على رسول الله وعلى أصحابه لجميل انقيادهم إلى الله وابتهالهم ورجوعهم إليه في جميع أمورهم، ولما حصل فيهما من إجابة دعائهم.\nفصل:\nوفي قوله (\"كفتاه\") أقوالٌ: أظهرها: من قيام ليلة، وقد جاء مصرحًا به في رواية علقمة عن أبي مسعود البدري أنه قال: من قرأ خاتمة سورة البقرة أجزأت عنه قيام ليلة. قال: وأعطي رسول الله - ﷺ - خواتيم سورة البقرة من كنز تحت العرش (^٥).\n_________\n(^١) برقم (٢٣١١).\n(^٢) هكذا ذكر المصنف، ولم يأتِ هذا الحديث في كتاب الفضائل، في غير هذا الموضع.\n(^٣) سلف برقم (٣٢٧٥) كتاب: بدء الخلق.\n(^٤) \"السنن الكبرى\" ٦/ ٢٣٨ (١٠٧٩٥).\n(^٥) رواه الطبراني ١٧/ ٢٠٣ (٥٤٢).","vol":"24","page":69},{"text":"أخرجه ابن الضريس، عن موسى بن إسماعيل، عن حماد، عن عاصم بن بهدلة، عن علقمة به (^١).\nوقريب منه: \"أقل ما يكفي من قيام الليل آيتان\" يريد مع أم القرآن. وقال ابن شبرمة في البخاري بعد هذا: نظرت كم يكفي الرجل من القرآن فلم أجد سورة أقل من ثلاث آيات، فقلت: لا ينبغي لأحد أن يقرأ أقل من ثلاث آيات (^٢).\nوفيه: قول ثان: تكفيه مما يكون من الآفات تلك الليلة.\nوثالث: من الشيطان وشره.\nورابع: من خوفه إن كان له خوف من القرآن. وقيل: حسبه بهما أجرًا وفضلًا.\nفصل:\nفي \"مستدرك الحاكم\" من حديث النعمان بن بشير مرفوعًا: \"إن الله -﷿- كتب كتابًا قبل خلق السموات والأرض بألفي عام، وأنزل به آيتين ختم بهما سورة البقرة؛ لا يقرآن في دار فيقربها الشيطان ثلاث ليال\". ثم قال: على شرط مسلم (^٣).\nومن حديث عقبة بن عامر مرفوعا: \"اقرأ بالآيتين من آخر سورة البقرة، فإني أعطيتهما من تحت العرش\"، ثم قال: صحيح على شرط مسلم (^٤).\n_________\n(^١) \"فضائل القرآن\" لابن الضريس (١٦٧).\n(^٢) سيأتي برقم (٥٠٥١).\n(^٣) \"المستدرك\" ٢/ ٢٦٠، ورواه أيضًا ١/ ٥٦٣، وقال: صحيح الإسناد ولم يخرجاه.\n(^٤) لم أجده في المطبوع، وأورده الحافظ في \"إتحاف المهرة\" ١١/ ٢٢٦ (١٣٩٢٩)، وعزاه للحاكم في فضائل القرآن، ولأحمد، وهو في \"المسند\" ٤/ ١٤٧.","vol":"24","page":70},{"text":"وعن أبي ذر ﵁ بنحوه على شرط البخاري (^١).\nومن حديث معاذ لما مسك الجني الذي سرق تمرة مرة بعد أخرى فقال له في الثانية: إني لا أعود، وآية ذلك أنه لا يقرأ أحد منكم خاتمة سورة البقرة فيدخل أحد منا في بيته تلك الليلة. ثم قال: صحيح الإسناد (^٢).\nفصل:\nفي \"مستدرك الحاكم \" -وقال: صحيح الإسناد- من حديث أبي هريرة مرفوعًا: \"سيدة آي القرآن آية الكرسي\" (^٣).\nوفي \"جامع الترمذي\" -وقال: غريب- عنه مرفوعًا: \"لكل شيء سنام، وإن سنام القرآن سورة البقرة فيها آية الكرسي\" (^٤).\nوأصله في \"صحيح ابن حبان\" (^٥) زاد ابن عيينة في \"جامعه\" من حديث أبي صالح عنه: \"فيها آية الكرسي وهي سنام آي القرآن، ولا تقرأ في دار فيها شيطان إلا خرج منها\".\nوعن ابن مسعود ﵁ قال: ما خلق الله في سماء ولا أرض أعظم من آية الكرسي (^٦).\nزاد أبو ذر الهروي في \"فضائل القرآن\" مرفوعًا: \"أعظم آية في القرآن ﴿اللهُ لَا إِلَهَ إِلَّا هُوَ﴾ \" (^٧).\n_________\n(^١) \"المستدرك\" ١/ ٥٦٢.\n(^٢) السابق ١/ ٥٦٣.\n(^٣) السابق ٢/ ٢٥٩.\n(^٤) \"سنن الترمذي\" (٢٨٧٨).\n(^٥) \"صحيح ابن حبان\" ٣/ ٥٩ (٧٨٠).\n(^٦) رواه الترمذي (٢٨٨٤).\n(^٧) رواه بنحوه أبو عبيد الهروي في \"فضائل القرآن\" ص ٢٢٩ - ٢٣٠، ولعل المصنف قصد أبا عبيد، لا أبا ذر. والله أعلم. والحديث رواه مسلم (٨١٠).","vol":"24","page":71},{"text":"وللحاكم: \"إن لكل شيء سنامًا وسنام القرآن البقرة\". وصحح إسناده، قال: وقد روي موقوفًا (^١).\nقلت: وأخرجه ابن الضريس بإسناد فيه مجهول، عن أبي ذر قلت: يا رسول الله أيما أنزل عليك أعظم؟ قال: \"آيه الكرسي\" (^٢) والنسائي في \"عمل اليوم والليلة\" من حديث أُبي بن كعب بنحو حديث أبي هريرة (^٣).\nوقال الضياء: وقد ذكر نحوه عن معاذ بن جبل وأبي أسيد وزيد بن ثابت، وفي \"الدلائل للبيهقي\" عن بريدة بن الحصيب نحوه، وقال: هذا غير قصة معاذ؛ فيحتمل أن يكونا محفوظين، ويذكر عن أبي أيوب الأنصاري أنه وقع له ذلك (^٤).\nوأخرجه ابن أبي شيبة عنه مرفوعًا: \"والذي نفسي بيده إن لهذِه الآية -يعني: آية الكرسي- لسانًا وشفتين تقدس الملك عند ساق العرش\" (^٥)\nوروى أبو الشيخ من حديث سلمة بن وردان -المضعف- عن أنس مرفوعًا: \"آية الكرسي ربع القرآن العظيم\" (^٦).\n_________\n(^١) \"المستدرك\" ١/ ٥٦١، وفيه أنه رواه من حديث ابن مسعود موقوفًا، وقال: حديث صحيح الإسناد، وقد روي مرفوعًا.\n(^٢) \"فضائل القرآن\" لابن الضريس (١٨٦).\n(^٣) \"عمل اليوم والليلة\" (٩٦٦).\n(^٤) \"دلائل النبوة\" ٧/ ١١١.\n(^٥) رواه عبد الرزاق في \"المصنف\" ٣/ ٣٧٠ (٦٠٠١)، وعبد بن حميد في \"المنتخب\" ١/ ١٩٩ (١٧٨)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٥٥ - ٤٥٦ (٢٣٨٦ - ٢٣٨٧) من طريق الجريري عن أبي السليل، عن عبد الله بن رباح، عن أبي بن كعب، بنحوه. والحديث أصله في مسلم (٨١٠) دون القطعة الأخيرة، وهذا اللفظ صححه الألباني في \"الصحيحة\" (٣٤١٠).\n(^٦) رواه أحمد ٣/ ٢٢١: حدثنا عبد الله بن الحارث، قال: حدثني مسلمة بن وردان، عن أنس، مطولًا.\nوالحديث ضعفه الحافظ في \"الفتح\" ٩/ ٦٢، والألباني في \"الضعيفة\" (١٤٨٤).","vol":"24","page":72},{"text":"فصل:\nإذا كان من قرأ الآيتين من آخر سورة البقرة كفتاه، ومن قرأ آية الكرسي كان عليه من الله حافظ، ولا يقربه شيطان حتى يصبح، فما ظنك بمن قرأها كلها، من كفاية الله تعالى له وحرزه وحمايته من الشيطان وغيره، وعظم ما يدخر له من ثوابها؛ وقد روي هذا المعنى عن رسول الله - ﷺ -، وروى معمر، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي أمامة قال: قال رسول الله - ﷺ -: \"تعلموا القرآن، فإنه شافع لأصحابه يوم القيامة، تعلموا البقرة وآل عمران، تعلموا الزهراوين فإنهما تأتيان يوم القيامة كأنهما غمامتان، -أو غيايتان. أو كأنهما فرقان من طير صواف- تحاجان عن صاحبهما، وتعلموا البقرة فإن تعلمها بركة، وإن في تركها حسرة، ولا تطيقها البطلة\" (^١)، وقال ابن مسعود: إن الشيطان يخرج من البيت الذي تقرأ فيه سورة البقرة (^٢). والمراد: يأتيان كأنهما غمامتان: ثوابهما، والغمامتان السحابتان، والغيايتان: المزانتان، وهو شك من الراوي.\nفصل:\nفي حديث أبي هريرة أن الجن تبدى في صورة رجل، وأنهم يطعمون مما يأكل الناس ويحفظون القرآن، وأنه ربما انتفع الموعوظ دون الواعظ، وأن الكذوب ربما صدق ولعل ذلك شيطان قرأ آيه الكرسي فنجاه الله بها.\n_________\n(^١) رواه مسلم (٨٠٤) كتاب: صلاة المسافرين، باب: فضل قراءة القرآن وسورة البقرة.\n(^٢) رواه النسائي في \"الكبرى\" ٦/ ٢٤٠ موقوفًا ومرفوعًا، وكذا الحاكم ١/ ٥٦١ ثم قال في الموقوف: هذا حديث صحيح الإسناد، وقد روي مرفوعًا بمثل هذا الإسناد. ثم ساقه.","vol":"24","page":73},{"text":"<span data-type='title' id=toc-3058>١١ - باب فَضْل الكَهْفِ</span>\n٥٠١١ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: كَانَ رَجُلٌ يَقْرَأُ سُورَةَ الْكَهْفِ وَإِلَى جَانِبِهِ حِصَانٌ مَرْبُوطٌ بِشَطَنَيْنِ، فَتَغَشَّتْهُ سَحَابَةٌ، فَجَعَلَتْ تَدْنُو وَتَدْنُو، وَجَعَلَ فَرَسُهُ يَنْفِرُ، فَلَمَّا أَصْبَحَ أَتَى النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ: «تِلْكَ السَّكِينَةُ تَنَزَّلَتْ بِالْقُرْآنِ». [انظر: ٣٦١٤ - مسلم: ٧٩٥ - فتح: ٩/ ٥٧]\nذكر فيه حديث البَرَاءِ ﵁ قَالَ: كَانَ رَجُلٌ يَقْرَأُ سُورَةَ الكَهْفِ وَإِلَى جَانِبِهِ حِصَانٌ مَرْبُوطٌ بِشَطَنَيْنِ، فَتَغَشَّتْهُ سَحَابَةٌ، فَجَعَلَتْ تَدْنُو وَتَدْنُو، وَجَعَلَ فَرَسُهُ يَنْفِرُ، فَلَمَّا أَصْبَحَ أَتَى النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ: \"تِلْكَ السَّكِينَةُ تَنَزَّلَتْ للقرآن\".\nهذا الحديث سلف (^١).\nوالحصان: الفحل من الخيل. وقال ابن التين: هو بكسر الحاء: الفرس العتيق. قيل: سمي بذلك؛ لأنه ظُنَّ بمائه فلم يُنْزَ إلا على كريمة، ثم كثر ذلك حتى سموا كل ذكر من الخيل حصانًا (^٢).\nوالشطن: الحبل، وقيل: هو الطويل.\nوفي مسلم أيضًا: فجعلت تدور وتدنو (^٣).\nوروى الثوري عن أبي هاشم الواسطي عن أبي مجلز، عن قيس بن عباد، عن أبي سعيد الخدري قال: من قرأ سورة الكهف كما أنزلت ثم أدرك الدجال لم يسلط عليه، ومن قرأ خاتمة سورة الكهف أضاء نوره من حيث قرأها مما بينه وبين مكة (^٤).\n_________\n(^١) برقم (٣٦١٤).\n(^٢) انظر: \"الصحاح\" ٥/ ٢١٠١.\n(^٣) مسلم (٧٩٥/ ٢٤٠).\n(^٤) رواه عبد الرزاق في \"المصنف\" ٣/ ٣٧٨ (٦٠٢٣).","vol":"24","page":74},{"text":"وقال قتادة: من قرأ عشر آيات من أوِل سورة الكهف عصم من الدجال (^١).\nفصل:\nاختلف أهل التأويل في تفسير السكينة، فعن علي: هي ريح هفافة لها وجه كوجه الإنسان (^٢). وعنه أنها ريح حجوح ولها رأسان (^٣). وعن مجاهد: لها رأس كرأس الهر وجناحان وذنب كذنب الهر (^٤). وعن العباس والربيع: هي دابة مثل الهر لعينيها شعاع فإذا التقى الجمعان أخرجت (بكرتها) (^٥) فنظرت إليهم فينهزم ذلك الجيش من الرعب (^٦).\nوعن ابن عباس والسدي: هي طست من ذهب من الجنة يغسل فيها قلوب الأنبياء (^٧). وعن أبي مالك: طست من ذهب ألقى فيه موسى الألواح والتوراة والعصا (^٨).\n_________\n(^١) السابق (٦٠٢٢).\n(^٢) رواه عبد الرزاق في \"التفسير\" ١/ ١١٢ (٣١٣)، وابن جرير في \"تفسيره\" ٢/ ٦٢٤ - ٦٢٥ (٥٦٦٨ - ٥٦٧١)، وابن أبي حاتم في \"التفسير\" ٢/ ٤٦٨ (٢٤٧٤)، والحاكم في \"المستدرك\" ٢/ ٤٦٠ - من طريق سلمة بن كهيل، عن أبي الأحوص، عنه وصححه.\n(^٣) رواه الطبري ٢/ ٦٢٥ (٥٦٧٢ - ٥٦٧٤) قال الشوكاني في \"فتح القدير\" ١/ ٤٠٤: سنده ضعيف، وعزاه للطبراني.\n(^٤) رواه عبد الرزاق (٣١٤)، والطبري (٥٦٧٥ - ٥٦٧٨)، وابن أبي حاتم (٢٤٧٦).\n(^٥) فوقها في الأصل: كذا.\n(^٦) رواه ابن أبي حاتم ٢/ ٤٦٨ (٢٤٧٥) عن ابن عباس، وفيه: (يريها) بدل: (بكرتها).\n(^٧) رواهم الطبري ٢/ ٦٢٥ - ٦٢٦ (٥٦٨٠ - ٥٦٨١)، ورواه ابن أبي حاتم ٢/ ٤٦٩ (٢٤٧٨) عن السدي.\n(^٨) رواه الطبري (٥٦٨١) بنحوه، عن السدي.","vol":"24","page":75},{"text":"وعن وهب: روح من الله تتكلم إذا اختلفوا في شيء بين لهم ما يريدون (^١). وعن الضحاك: الرحمة (^٢). وعن عطاء: ما تعرفون من الآيات فتسكنون إليها. وهو اختيار الطبري (^٣).\nوتنزل السكينة لتسمع القرآن يدل على خلاف قول السدي أنها طست من ذهب، ويشهد لصحة قول من قال أنها روح أو شيء فيه روح.\nفصل:\nجاء في \"مستدرك الحاكم\" من حديث أبي سعيد الخدري مرفوعًا: \"من قرأ سورة الكهف في يوم الجمعة أضاء له من النور ما بين الجمعتين\" ثم قال: صحيحًا (^٤).\nقلت: فيه نعيم بن حماد وقد أخرج له البخاري ووثقه أحمد وجماعة، وتكلم فيه غيرهم (^٥).\nوفي رواية البيهقي: \"أضاء له من النور ما بينه وبين البيت العتيق\". قال: وروي موقوفًا (^٦).\n_________\n(^١) الطبري (٥٦٨٢ - ٥٦٨٣).\n(^٢) الطبري (٥٦٨٥) عن الربيع بن أنس، ورواه ابن أبي حاتم (٢٤٨١) عن ابن عباس.\n(^٣) \"تفسير الطبري\" ٢/ ٦٢٦.\n(^٤) \"المستدرك\" ٢/ ٣٦٨ من طريق نعيم بن حماد، عن هشيم، عن أبي هاشم، عن أبي مجلز، عن قيس بن عباد، عن أبي سعيد الخدري، ورواه أيضًا البيهقي في \"السنن\" ٣/ ٢٤٩.\n(^٥) لذا تعقب الذهبي الحاكم فقال في \"التلخيص\" ٢/ ٣٦٨ نعيم ذو مناكير.\n(^٦) \"السنن الكبرى\" ٣/ ٢٤٩.","vol":"24","page":76},{"text":"وعنه أيضًا: \"من قرأ سورة الكهف ليلة الجمعة أضاء له من النور فيما بينه وبين البيت العتيق\". رواه الدارمي من حديث أبي مجلز عن قيس بن عباد عن أبي سعيد (^١).\nوفي الباب عن ابن عمر أيضًا مرفوعًا (^٢). قال ابن التين: ويقال: إنها حرز لقائلها من الجمعة إلى الجمعة إذا لم يفرق بين تلاوتها.\n_________\n(^١) \"سنن الدارمي\" ٤/ ٢١٤٣ (٣٤٥٠)، ورواه أيضًا موقوفًا البيهقي في \"الشعب\"\n٢/ ٤٧٤ (٢٤٤٤)، وقال: هذا هو المحفوظ موقوف.\nوقال الحافظ الذهبي في \"المهذب\" ٣/ ١١٨١: وقفه أصح، وانظر: \"الإرواء\" (٦٢٦)، و\"الصحيحة\" (٢٦٥١).\n(^٢) رواه ابن مردويه كما في \"تفسير ابن كثير\" ٩/ ١٠٠، وقال ابن كثير: إسناده غريب، وفي رفعه نظر، وأحسن أحواله الوقف، وضعفه الألباني في \"ضعيف الترغيب\" (٤٤٧).","vol":"24","page":77},{"text":"<span data-type='title' id=toc-3059>١٢ - باب فَضْل سُورَةِ الفَتْحِ</span>\n٥٠١٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسِيرُ فِي بَعْضِ أَسْفَارِهِ وَعُمَرُ بْنُ الْخَطَّابِ يَسِيرُ مَعَهُ لَيْلًا، فَسَأَلَهُ عُمَرُ عَنْ شَيْءٍ فَلَمْ يُجِبْهُ رَسُولُ اللهِ - ﷺ - ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ، ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ، فَقَالَ عُمَرُ: ثَكِلَتْكَ أُمُّكَ، نَزَرْتَ رَسُولَ اللهِ - ﷺ - ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ لَا يُجِيبُكَ. قَالَ عُمَرُ: فَحَرَّكْتُ بَعِيرِي حَتَّى كُنْتُ أَمَامَ النَّاسِ، وَخَشِيتُ أَنْ يَنْزِلَ فِيَّ قُرْآنٌ، فَمَا نَشِبْتُ أَنْ سَمِعْتُ صَارِخًا يَصْرُخُ. قَالَ: فَقُلْتُ: لَقَدْ خَشِيتُ أَنْ يَكُونَ نَزَلَ فِيَّ قُرْآنٌ. قَالَ: فَجِئْتُ رَسُولَ اللهِ - ﷺ - فَسَلَّمْتُ عَلَيْهِ فَقَالَ: «لَقَدْ أُنْزِلَتْ عَلَيَّ اللَّيْلَةَ سُورَةٌ لَهِيَ أَحَبُّ إِلَيَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ». ثُمَّ قَرَأَ ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ [الفتح: ١]. [انظر: ٤١٧٧ - فتح: ٩/ ٥٨]\nذكر فيه حديث زيد بن أسلم عن أبيه السالف في سورة الفتح من التفسير (^١).\nوقد سلف أن معنى نزرت: ألححت، وأنه روي بالتشديد والمعروف التخفيف.\nوفيه حديث عائشة ﵂: \"وما كان لكم أن تنزروا رسول الله - ﷺ - على الصلاة\" (^٢). أي: تلحوا عليه فيها.\nوقول عمر: (فحركت بعيري) .. إلى آخره. رواه ابن أسلم عن عمر، ولا شك فيه.\nوقوله: (فما نشبت) أي لبثت.\n_________\n(^١) سلف برقم (٤٨٣٣).\n(^٢) رواه مسلم (٦٣٨) كتاب: المساجد، باب: وقت العشاء وتأخيرها.","vol":"24","page":78},{"text":"فصل:\nفإن قلت: فما معنى قوله - ﵇ -: \"لَهِيَ أَحَبُّ إِفَيَ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ\". مع خساسة قدر الدنيا عنده وضِعة منزلتها؟\nقلتُ: له وجهان:\nأحدهما: أن المراد بما ذكر أنها أحب إليه من كل شيء لا شيء إلا الدنيا والآخرة؛ فأخرج عن ذكر الشيء بذكر الدنيا، إذ لا شيء سواها إلا الآخرة.\nثانيهما: أنه خاطب بذلك على ما جرى في الاستعمال في المخاطب من قولهم إذا أراد أحدهم الخبر عن نهاية محبتِه الشيءَ: هو أحب إلي من الدنيا وما أعدل به من الدنيا شيئًا، كما قال تعالى: ﴿لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ﴾ [العلق: ١٥] ومعنى ذلك المذلة بذلك فخاطبهم بما يتعارفونه.","vol":"24","page":79},{"text":"<span data-type='title' id=toc-3060>١٣ - باب فَضْل ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١]</span>\nفِيهِ عَمْرَةُ، عَنْ عَائِشَةَ، عَنِ النِّبيِّ - ﷺ -. [٧٣٧٥]\n\n٥٠١٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَجُلًا سَمِعَ رَجُلًا يَقْرَأُ: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] يُرَدِّدُهَا، فَلَمَّا أَصْبَحَ جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ -وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا- فَقَالَ رَسُولُ اللهِ - ﷺ -: «وَالَّذِى نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآنِ». [٦٦٤٣، ٧٣٧٤ - فتح: ١/ ٥٨]\n\n٥٠١٤ - وَزَادَ أَبُو مَعْمَرٍ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ: أَخْبَرَنِي أَخِي قَتَادَةُ بْنُ النُّعْمَانِ أَنَّ رَجُلًا قَامَ فِي زَمَنِ النَّبِيِّ - ﷺ - يَقْرَأُ مِنَ السَّحَرِ: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] لَا يَزِيدُ عَلَيْهَا، فَلَمَّا أَصْبَحْنَا أَتَى رَجُلٌ النَّبِيَّ - ﷺ - نَحْوَهُ. [فتح: ٩/ ٥٩]\n\n٥٠١٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا إِبْرَاهِيمُ وَالضَّحَّاكُ الْمَشْرِقِيُّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ - لأَصْحَابِهِ: «أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ ثُلُثَ الْقُرْآنِ فِي لَيْلَةٍ». فَشَقَّ ذَلِكَ عَلَيْهِمْ وَقَالُوا: أَيُّنَا يُطِيقُ ذَلِكَ يَا رَسُولَ اللهِ؟ فَقَالَ: «اللهُ الْوَاحِدُ الصَّمَدُ ثُلُثُ الْقُرْآنِ». قَالَ أَبُو عَبْدِ اللهِ: عَنْ إِبْرَاهِيمَ مُرْسَلٌ، وَعَنِ الضَّحَّاكِ الْمَشْرِقِيِّ مُسْنَدٌ. [فتح: ٩/ ٥٩]\nثم ساق حديث أبي سعيد الخدري رضي- الله عنه مرفوعًا: \"إنها لتعدل ثلث القرآن\". قاله حين سمع رجلًا يقرؤها ويرددها.\nوزًادَ أَبُو مَعْمَرٍ: ثنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ مَالِكٍ، فذكر نَحْوَهُ. وفي رواية: \"أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ ثُلُثَ القُرْآنِ فِي لَيْلَةٍ\". فَشَقَّ ذَلِكَ عَلَيْهِمْ وَقَالُوا: أَيُّنَا يُطِيقُ ذَلِكَ يَا رَسُولَ اللهِ؟ فَقَالَ: \"اللهُ الوَاحِدُ الصَّمَدُ ثُلُثُ القُرْآنِ\".","vol":"24","page":80},{"text":"الشرح:\nقوله (وزاد أبو معمر) هو شيخه عبد الله بن عمرو المقعد. كذا قاله الدمياظي، ووقع لشيخنا (^١) أنه إسماعيل بن إبراهيم بن معمر بن الحسن الهروي البغدادي، فليحرر هذا (^٢).\nوأسنده الإسماعيلي عن أبي يعلى والحسن بن سفيان وغيرهما عنه به. قال الدارقطني: ورواه كذلك أيضًا أبو صفوان وعباد بن صهيب وإبراهيم بن المختار (^٣). وعمر بن هارون عن مالك عند الإسماعيلي. وفي \"مسند ابن وهب\" عن ابن لهيعة، عن الحارث بن يزيد، عن أبي الهيثم عن أبي سعيد أنه قال: بات قتادة بن النعمان يقرأ: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ حتى أصبح، فذكرها لرسول الله - ﷺ -، فقال: \"والذي نفسي بيده إنها لتعدل ثلث القرآن أو نصفه\".\nقال أبو عمر: هذا شك من الراوي لا من الشارع على أنها لفظة غير محفوظة في هذا الحديث، ولا في غيره، والصحيح الثابت في هذا الحديث وغيره: \"إنها لتعدل ثلث القرآن\". دون شك (^٤).\n_________\n(^١) جاء بهامش الأصل: شيخه هو الإمام علاء الدين مغلطاي شيخ شيوخنا. وقد جزم الحافظ جمال الدين المزي -بما قاله مغلطاي- في \"أطرافه\".\n(^٢) صوب الحافظ في \"الفتح\" ٩/ ٦٠ الثاني، وقال: كل منهما يكنى أبا معمر، وكلاهما شيوخ البخاري، لكن هذا الحديث إنما يعرف بإسماعيل بن إبراهيم، بل لا نعرف للمقعد عن إسماعيل بن جعفر شيئًا، وقد وصله النسائي والإسماعيلي من طرق، عن أبي معمر إسماعيل بن إبراهيم. اهـ.\nقلت: ووصله هو في \"التغليق\" ٤/ ٣٨٥ - ٣٨٦ ثنا إسماعيل بن إبراهيم القطيعي أبو معمر: ثنا إسماعيل بن جعفر، به.\n(^٣) \"علل الدارقطني\" ١١/ ٢٨٣.\n(^٤) \"التمهيد\" ١٩/ ٢٢٨.","vol":"24","page":81},{"text":"وأخرجها الحاكم في \"مستدركه\" من حديث أبي هريرة مرفوعًا -وقال: صحيح الإسناد-: \"لا ينامن أحدكم حتى يقرأ ثلث القرآن\". قالوا: وكيف يستطيع أحدنا أن يقرأ ثلث القرآن؟ قال: \"أفلا تستطيعون أن تقروا بـ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾، و﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾، و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾؟ \" (^١).\nوعند مسلم: \"ألا وإنها -يعني الإخلاص- تعدل ثلث القرآن\" (^٢).\nفصل:\nوهذا المتن وهو: \"إنها تعدل ثلث القرآن\". رواه مع أبي سعيد جماعة من الصحابة: أبي بن كعب وعمر -وذكرهما ابن عبد البر (^٣) - وأم كلثوم بنت عقبة وابن مسعود وأبو الدرداء وابن عمر وأبو أيوب وأبو مسعود الأنصاريان، وسماك عن النعمان بن بشير، وأبان عن أنس (^٤).\nفصل:\nفي كونها ثلث القرآن معان:\nأحدها: أنه مشتمل على ثلاثة أنحاء: قصص وأحكام وصفات الله تعالى. وهذِه السورة متمحضة للصفات، فهي ثلث وجزء من ثلاثة أجز اء، ذكره المازري (^٥) وغيره.\n_________\n(^١) \"المستدرك\" ١/ ٥٦٧.\n(^٢) \"صحيح مسلم\" (٨١٢).\n(^٣) انظر: \"التمهيد\" ٧/ ٢٥٢ - ٢٥٨.\n(^٤) جاء في هامش الأصل: جاء في حاشية أصله: أخرجها أبو محمد الخلال الحسن بن محمد في فضل سورة الإخلاص.\n(^٥) \"المعلم بفوائد مسلم\" ١/ ٢٢٦.","vol":"24","page":82},{"text":"ثانيها: معناه أن ثواب قراءتها يضاعف بقدر ثلث القرآن بغير تضعيف.\nثالثها: أن القرآن لا يتجاوز ثلاثة أقسام: إرشاد إلى معرفة الرب ومعرفة أسمائه وصفاته، أو معرفة أفعاله وسننه في عباده، فلما اشتملت هذِه السورة على أحد هذِه الأقسام الثلاثة وهي التقديس وازنها الشارع بثلث القرآن.\nوعبارة بعضهم: أنه ثلاثة أجزاء: قصص وعبر وأمثال، والثاني: الأمر والنهي والثواب والعقاب، والثالث: التوحيد والإخلاص.\nرابعها: أن من عمل بما تضمنته من الإقرار بالتوحيد والإذعان للخالق كمن قرأ ثلث القرآن.\nخامسها: أنه قال لشخص معين قصده؛ لأنه رددها فحصل له من تردادها وتكرارها قدر تلاوة الثلث، قاله أبو عمر. قال أيضًا: ونقول بما ثبت عن رسول الله - ﷺ - ولا نعده ونكل ما جهلناه من معناه، فنرده إليه ولا ندري لم تعدل الثلث؟ وقال القابسي: لعل الرجل الذي بات يرددها كانت منتهى حظه، فجاء يقلل عمله فقال له الشارع: \"إنها لتعدل ثلث القرآن\" (^١). ترغيبًا له في عمل الخير وإن قل.\nوفيه: أن يجازي عبده على اليسير بأفضل مما يجازي على الكثير.\nسادسها: قاله ابن راهويه: ليس معناها أنه لو قرأ القرآن كله كانت قراءة: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ تعدل ذلك إذا قرأها ثلاث مرات، ولو قرأها أكثر من مائة مرة، وإنما معناه أن الله جعل لكلامه فضلًا على سائر الكلام، ثم فضل بعض كلامه على بعض بأن جعل لبعضه ثوابًا أضعاف\n_________\n(^١) \"التمهيد\" ١٩/ ٢٣١.","vol":"24","page":83},{"text":"ما جعل لبعض، تحريضًا منه على تعلمه وكثرة قراءته (^١).\nقال أبو عمر: من لم يجب في هذا أخلص عمن أجاب فيه (^٢). وقال القرطبي: هذِه السورة اشتملت على اسمين من أسمائه يتضمنان جميع أوصاف كماله لم توجد في غيرها من جميع السور، وهما الأحد والصمد، فإنهما يدلان على أحدية الذات المقدسة الموصوفة بجميع أوصاف الكمال، فإن الأحد في أسمائه مشعر بوجوده الخاص الذي لا يشاركه فيه غيره، وأما الصمد فهو المتضمن لجميع أوصاف الكمال؛ لأنه الذي انتهى سؤدده، ولا يصح ذلك مجتمعًا إلا لمن حاز جميع خصال الكمال حقيقة، وذلك لا يكتمل إلا لله؛ فقد ظهر لهذين الاسمين وشمول الدلالة على الله وصفاته ما ليس لغيرهما من الأسماء، وظهرت خصوصية هذِه السورة بأنها ثلث القرآن العظيم (^٣).\nوقال الأصيلي: تعدل لقارئها أي: ثوابها يعدل ثلث القرآن ليس فيه: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ فأما أن نفضل كلام ربنا بعضه على بعض فلا؛ لأنه كله صفة له ولا تفاضل؛ لأن المفضول ناقص، وهذا ماشٍ على أحد المذهبين أنه لا تفضيل فيه. ونقله المهلب عن الأشعري وأبي بكر بن الطيب والداودي وجماعة علماء السنة.\nفائدة:\nروى مسلم بن إبراهيم عن الحسن بن أبي جعفر، ثنا ثابت، عن أنس ﵁ عن النبي - ﷺ - قال: \"من قرأ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ هو مائتي\n_________\n(^١) حدث بذلك عنه إسحاق بن منصور الكوسج في \"مسائله\" ٢/ ٥١٦ - ٥١٧ (٣٢٣٥).\n(^٢) \"التمهيد\" ١٩/ ٢٣٢.\n(^٣) انتهى من \"المفهم\" ٢/ ٤٤١ - ٤٤٢.","vol":"24","page":84},{"text":"مرة غفر له ذنب مائتي سنة\". وهو غريب من حديث ثابت، تفرد به الحسن (^١) عنه (^٢).\nقوله: (\"أيعجز أحدكم\") إلى آخره استنبط منه الداودي التكليف بما لا يشق وتأخير البيان إلى وقت الحاجة.\nوفيه أيضًا أن عدم الترتيب في السور جائز؛ لأنه إذا قرأ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ فالترتيب أن يقرأ ما بعدها فإذا أعادها فكأنه قرأ ما فوقها. وفي حديث أبي الدرداء: \"أيعجز أحدكم أن يقرأ كل ليلة ثلث القرآن؟ \". قالوا: نحن أعجز. قال: \"إن الله جزأ القرآن فجعل ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ جزءًا من أجزاء القرآن\" (^٣). وهو شاهد لما أسلفناه.\nفصل:\nرواية إسماعيل بن جعفر عن مالك السالفة داخلة في رواية الأقران والمدبج (^٤).\n_________\n(^١) جاء في هامش الأصل: الحسن بن أبي جعفر الجفري. قد ذكره الذهبي في \"ميزانه\" وذكر كلام الناس فيه إلى أن قال: ومن بلاياه، فذكر الحديث الذي في الأصل.\n(^٢) رواه عن مسلم، عن إبرا هيم: الباغندي في \"أماليه\" (٩٩)، وابن الضريس في \"فضائل القرآن\" (٢٥٧). ومن طريقه ابن بشران في \"أماليه\" ٢/ ١٤٢ - ١٤٣ (١٢٢٩)، والبيهقي في \"الشعب\" ٢/ ٥٠٧ (٢٥٤٦)، والخطيب البغدادي ٦/ ١٨٧، وابن الجوزي في \"العلل المتناهية\" ١/ ١٠٦ (١٥٢)، وقال: حديث لا يصح، والحسن ليس بشيء، قال الصفدي: واهي الحديث، وقال النسائي: متروك الحديث. وقال الألباني في \"الضعيفة\" (٢٩٥): حديث منكر.\n(^٣) رواه مسلم (٨١١).\n(^٤) الأقران -كما هو مقرر في مصطلح الحديث- هم المتقاربون في السن والإسناد، المشتركون في الأخذ عن الشيوخ. والمدبج منه هو أن يروي كل قرين عن أخيه =","vol":"24","page":85},{"text":"فصل:\nالرجل الذي كان يتقالها هو قتادة بن النعمان الظفري كما أسلفناه من \"مسند ابن وهب\" وهو أخو أبي سعيد الخدري لأمه، فإنه قتادة بن النعمان بن زيد بن عامر بن سواد بن ظفر، وهو كعب بن الخزرج بن عمرو ابن النبيت بن مالك بن الأوس أخي الخزرج ابني حارثة أبو عمرو أو أبو عبد الله، وأُم أبي سعيدٍ سعدٍ والفريعةِ (^١) ابني مالك بن الشهيد -واسمه سنان بن ثعلبة بن عبيد بن أبجر، وهو خدرة بن عوف بن الحارث بن الخزرج أخي الأوس- أنيسةُ بنت عمرو بن قيس بن مالك بن عدي بن عامر بن تميم بن عدي بن النجار.\nشهد (^٢) العقبة وبدرًا وأحدًا، وسائر المشاهد، وقدم المدينة بـ ﴿كهيعص (١)﴾ بعد قدوم رافع بن مالك بسورة يوسف، فكان يكثر أن يقرأها في الدار وكانوا يستهزءون به، وكان أهل المجلس إذا رأوه طالعًا قالوا: هذا زكريا قد جاءكم لكثرة ما فيها من زكريا. وأصيبت عينه يوم أحد، وكان حديث عهد بعرس، فأخذها رسول الله - ﷺ - بيده\n_________\n= كعائشة عن أبي هريرة، والعكس، والزهري، عن عمر بن عبد العزيز والعكس، ومالك عن الأوزاعي، والعكس.\nوسمي مدبجًا؛ لأنه مأخوذ من ديباجتي الوجه، وهما الخدان؛ لأن الروايين يجلس كل منهما أمام صاحبه، فيكون خد كل منهما في مقابل الآخر.\nوغير المدبج أن يروي أحد القرينين عن الآخر فقط، كرواية سليمان التيمي عن مسعر بن كدام، ولا يعرف لمسعر رواية عن التيمي.\nانظر: \"علوم الحديث\" ص ٣٠٩ - ٣١٠، \"المقنع\" للمصنف ٢/ ٥٢١ - ٥٢٣، \"فتح المغيث\" للسخاوي ٣/ ١٧٤ - ١٧٧.\n(^١) أي: أمُ أبي سعيد والفريعة -أخته- وقتادة بن النعمان هي أنيسه بنت عمرو.\n(^٢) ورد بهامش الأصل: يعني: قتادة بن النعمان.","vol":"24","page":86},{"text":"فردها في موضعها ثم غمزها بردائه ثم قال: \"اللهم اكسه جمالًا\" وكانت سالت على خده وأرادوا قطعها، فكانت أحسن عينيه وأحدهما نظرًا (^١).\nوعمه رفاعة بن زيد بن عامر بن سواد، وهو الذي سرق بنو أبيرق درعَهُ وطعامَهُ ونزل فيهم: ﴿وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ﴾ الآيات [النساء: ١٠٧].\nمات قتادة سنة ثلاث وعشرين وصلى عليه عمر، ونزل في قبره أخوه أبو سعيد ومحمد بن مسلمة والحارث بن خزيمة.\nوشهد قتادة العشاء مع رسول الله - ﷺ - في ليلة ذات ظلمة وبرق ومطر، فقال له - ﷺ -: \"إذا انصرفت فأتني\" فلما انصرف أعطاه عرجونًا، فقال: \"خذ هذا فسيضيء أمامك عشرًا وخلفك عشرًا\" (^٢) وكان مع قتادة راية بني ظفر يوم الفتح، وهو راوي حديث الباب، وهو الذي يقرؤها ويتقالها -كما سلف.\nمن ولده: عاصم بن عمر بن قتادة المحدث النسابة (^٣).\nفصل:\nوراوي الحديث الأول والثاني عن أبي سعيد هو عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصة عنه، وعبد الرحمن هو ابن الحارث بن أبي صعصعة، عمرو بن زيد بن عوف بن مبذول بن عمرو\n_________\n(^١) في الأصل: منظرًا، والصواب ما أثبتناه وانظر \"مصنف ابن أبي شيبة\" ٦/ ٤٠٢ (٣٢٣٥٤) والطبراني ١٩/ ٨/ (١٢)، وقول النبي - ﷺ -: \"اللهم اكسه جمالًا\" رواه ابن عساكر في \"تاريخ دمشق\" ٤٩/ ٢٧٩.\n(^٢) رواه أحمد ٣/ ٦٨، وصححه ابن خزيمة ٣/ ٨١ - ٨٢ (١٦٦٠).\n(^٣) انظر ترجمة قتادة بن النعمان في \"معرفة الصحابة\" ٤/ ٢٣٣٨ (٢٤٦٣)، \"الاستيعاب\" ٣/ ٣٣٨ (٢١٣١)، ٤/ ٣٨٩ (٤٢٧١)، \"الإصابة\" ٣/ ٢٢٥ (٧٠٧٦).","vol":"24","page":87},{"text":"ابن غنم بن مازن بن النجار. وقتل أبو صعصعة في الجاهلية وكان سيد بني مازن وإليه ينسب ابن أبي صعصعة، شهد العقبة وبدرًا، وكان على الساقة يومئذ، وابناه أبو كلاب وجابر ابنا أبي صعصعة شهدا أحدًا، وقتلا يوم مؤتة. والحارث بن سهل بن أبي صعصعة استشهد يوم الطائف، والحارث بن أبي صعصعة قتل يوم اليمامة.\nوانفرد البخاري بعبد الرحمن، ومحمد بن عبد الله بن عبد الرحمن بن محمد بن أبي صعصعة.\nوثانيهما: عبد الله.\nوراوي حديثه الثالث عنه إبراهيم. والضحاك المشرقي هو الضحاك بن شراحيل المشرقي -بكسر الميم وفتح الراء- ومِشْرَق بن زيد بن جشم بن حاشد بن خيوان بن نوف بن همدان، اتفقا عليه، كذا ساقه الرشاطي، وزعم ابن أبي حاتم مشرق موضع باليمن (^١)، وما قيده (…) (^٢) بكسر الميم وفتح الراء كذا قيده عياض (^٣) وغيره، وعكسه ابن ماكولا (^٤)، وقال العسكري: إن من فتح الميم صحف. وأما ابن السمعاني فذكر الضحاك في ترجمتين كسر الميم، وفي الآخر فتح الميم وكسر الراء وفي الآخِر قاف، ورده عليه ابن الأثير؛ فقال: لو ركب من الترجمتين ترجمة واحدة كسر أولها وجعل في آخرها قافًا لأصاب (^٥).\n_________\n(^١) \"الجرح والتعديل\" ٤/ ٤٦١ (٢٠٣٢).\n(^٢) كلمة غير واضحة بالأصل.\n(^٣) \"مشارق الأنوار\" ١/ ٣٩٢.\n(^٤) \"الإكمال\" ٧/ ٢٥٧، وقال: بكسر الراء والقاف.\n(^٥) \"اللباب في تهذيب الأسماء\" ٣/ ٢١٦.","vol":"24","page":88},{"text":"فصل:\nفي آخر حديث المشرقي هذا (قال أبو عبد الله: عن إبراهيم مرسل، وعن الضحاك مسند). قال الفربري: سمعت أبا جعفر محمد بن حاتم وراق أبي عبد الله قال: أبو عبد الله .. فذكره.\nوقال الحميدي: كذا وقع في البخاري، وإبراهيم عن أبي سعيد مرسل لم يلقه، والضحاك عنه مسند. قال: وهذا المعنى مذكور عن البخاري في بعض النسخ (^١)، وقال خلف في \"أطرافه\": أخرج البخاري في فضائل القرآن: عن عمر بن حفص، ثنا أبي، ثنا الأعمش، ثنا إبراهيم والضحاك المشرقي، عن أبي سعيد، وثنا عبد الرحمن بن إبراهيم، ثنا الوليد، ثنا الأوزاعي، عن الزهري، عن أبي سلمة والضحاك عنه.\n_________\n(^١) \"الجمع بين الصحيحين\" ٢/ ٤٦٠.","vol":"24","page":89},{"text":"<span data-type='title' id=toc-3061>١٤ - [باب فَضْلِ] (^١) المُعَوِّذَاتِ</span>\n٥٠١٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂: أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا اشْتَكَى يَقْرَأُ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ وَيَنْفُثُ، فَلَمَّا اشْتَدَّ وَجَعُهُ كُنْتُ أَقْرَأُ عَلَيْهِ وَأَمْسَحُ بِيَدِهِ رَجَاءَ بَرَكَتِهَا. [انظر: ٤٤٣٩ - مسلم: ٢١٩٢ - فتح: ٩/ ٦٢]\n\n٥٠١٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا الْمُفَضَّلُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ كُلَّ لَيْلَةٍ جَمَعَ كَفَّيْهِ ثُمَّ نَفَثَ فِيهِمَا فَقَرَأَ فِيهِمَا: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] وَ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾ [الفلق: ١] وَ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ [الناس: ١] ثُمَّ يَمْسَحُ بِهِمَا مَا اسْتَطَاعَ مِنْ جَسَدِهِ، يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ يَفْعَلُ ذَلِكَ ثَلَاثَ مَرَّاتٍ. [٥٧٤٨، ٦٣١٩ - فتح: ٩/ ٦٢]\nذكر فيه حديث عَائِشَةَ ﵂ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا اشْتَكَى قَرَأَ على نَفْسِهِ بِالْمُعَوّذَاتِ وَيَنْفُثُ، فَلَمَّا اشْتَدَّ وَجَعُهُ كُنْتُ أَقْرَأُ عَلَيْهِ وَأَمْسَحُ بِيَدِهِ رَجَاءَ بَرَكَتِهَا.\nوحديثها أنه - ﵇ - كَانَ إِذَا أَوى إلى فِرَاشِهِ كُلَّ لَيْلَةٍ جَمَعَ كَفَّيْهِ ثُمَّ نَفَثَ فِيهِمَا فَقَرَأَ فِيهِمَا: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] و﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾ [الفلق: ١] وَ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ [الناس: ١] ثُمَّ يَمْسَحُ بِهِمَا مَا اسْتَطَاعَ مِنْ جَسَدِهِ، يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ، يَفْعَلُ ذَلِكَ ثَلَاثَ مَرَّاتٍ.\nالشرح:\nهذان الحديثان متباينان، وجعله أبو مسعود الدمشقي حديثًا واحدًا.\n_________\n(^١) ليست في الأصل، وانظر: \"اليونينية\" ٦/ ١٨٩.","vol":"24","page":90},{"text":"وقد عاب ذلك عليه الطَرْقِيُّ، وفرق بينهما في كتابه، وكذا فعله خلف الواسطي. وسيأتي حديث عائشة ﵂ في الطب، في الرُّقى بالمعوذات (^١).\nودل فعله - ﵇ - في رقية نفسه عند شكواه وعند نومه يتعوذ بهما- على عظيم البركة في الرقي بهما والتعوذ بالله من كل ما يخشى في النوم، وقد روى عبد الرزاق، عن الثوري، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن عقبة بن عامر مرفوعًا: \"أنزل علي آيات لم أسمع بمثلهن: المعوذتين\" (^٢) وقال عقبة في حديثه مرة أخرى: قال لي رسول الله - ﷺ -: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ و﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾ و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ تعوذ بهن فإنه لم يتعوذ بمثلهن قط\" (^٣) وسيأتي في كتاب: المرضى في باب: النفث في الرقية، من كره النفث من العلماء في الرقية ومن أجازه (^٤).\nوقوله: (أوى) يقال: أويت إلى منزلي بقصر الألف، وأويت غيري وآويته. وأنكر بعضهم المقصور في المتعدي، وأبى ذلك الأزهري وقال: هي لغة فصيحة (^٥).\nوقوله: (ثم نفث فيهما) قال أبو عبيد: النفث أقل من التفل (^٦). وقد سلف ذكره. وقيل في غير هذا أنه ينفث -بعد أن يقرأ- بريق قراءته.\n_________\n(^١) سيأتي برقم (٥٧٣٥).\n(^٢) رواه عبد الرزاق في \"تفسير القرآن العزيز\" ٢/ ٢٣٦ (٣٧٥٩)، والحديث صح عند مسلم (٨١٤/ ٢٦٥)!\n(^٣) رواه النسائي ٨/ ٢٥٤، وانظر ما رواه مسلم (٨١٤/ ٢٦٤).\n(^٤) انظر شرح الأحاديث الآتية: برقم (٥٧٤٧ - ٥٧٤٩) في الباب المذكور، من كتاب: الطب.\n(^٥) \"تهذيب اللغة\" ١/ ٢٣٦.\n(^٦) \"غريب الحديث\" ١/ ١٨٠.","vol":"24","page":91},{"text":"<span data-type='title' id=toc-3062>١٥ - باب نُزُولِ السَّكِينَةِ وَالْمَلَائِكَةِ عِنْدَ قِرَاءَةِ القُرْآنِ</span>\n٥٠١٨ - وَقَالَ اللَّيْثُ حَدَّثَنِي يَزِيدُ بْنُ الْهَادِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ قَالَ: بَيْنَمَا هُوَ يَقْرَأُ مِنَ اللَّيْلِ سُورَةَ الْبَقَرَةِ وَفَرَسُهُ مَرْبُوطٌ عِنْدَهُ إِذْ جَالَتِ الْفَرَسُ، فَسَكَتَ فَسَكَتَتْ، فَقَرَأَ فَجَالَتِ الْفَرَسُ، فَسَكَتَ وَسَكَتَتِ، الْفَرَسُ، ثُمَّ قَرَأَ فَجَالَتِ الْفَرَسُ، فَانْصَرَفَ، وَكَانَ ابْنُهُ يَحْيَى قَرِيبًا مِنْهَا فَأَشْفَقَ أَنْ تُصِيبَهُ، فَلَمَّا اجْتَرَّهُ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ حَتَّى مَا يَرَاهَا، فَلَمَّا أَصْبَحَ حَدَّثَ النَّبِيَّ - ﷺ - فَقَالَ: «اقْرَأْ يَا ابْنَ حُضَيْرٍ، اقْرَأْ يَا ابْنَ حُضَيْرٍ». قَالَ: فَأَشْفَقْتُ يَا رَسُولَ اللهِ أَنْ تَطَأَ يَحْيَى وَكَانَ مِنْهَا قَرِيبًا، فَرَفَعْتُ رَأْسِي فَانْصَرَفْتُ إِلَيْهِ، فَرَفَعْتُ رَأْسِي إِلَى السَّمَاءِ، فَإِذَا مِثْلُ الظُّلَّةِ فِيهَا أَمْثَالُ الْمَصَابِيحِ، فَخَرَجَتْ حَتَّى لَا أَرَاهَا. قَالَ: «وَتَدْرِى مَا ذَاكَ؟». قَالَ: لَا. قَالَ: «تِلْكَ الْمَلَائِكَةُ دَنَتْ لِصَوْتِكَ، وَلَوْ قَرَأْتَ لأَصْبَحَتْ يَنْظُرُ النَّاسُ إِلَيْهَا، لَا تَتَوَارَى مِنْهُمْ». قَالَ ابْنُ الْهَادِ: وَحَدَّثَنِي هَذَا الْحَدِيثَ عَبْدُ اللهِ بْنُ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ. [فتح: ٩/ ٦٣]\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يَزِيدُ بْنُ الهَادِي، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ قَالَ: بَيْنَمَا هُوَ يَقْرَأُ مِنَ اللَّيْلِ سُورَةَ البَقَرَةِ .. الحديث المتقدم وفي آخره: قَالَ ابن الهَادِي: وَحَدَّثَنِي بهذا الحَدِيثِ عَبْدُ اللهِ بْنُ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ.\nوصله أبو نعيم بإسناده إلى يحيى بن بكير عن الليث به. ولما رواه الإسماعيلي من حديث ابن أبي مريم، عن يحيى بن أيوب، عن يزيد، عن عبد الله بن خباب، عن أبي سعيد، عن أسيد، قال: وأخبرني ابن الهادي، عن محمد بن إبراهيم، عن أسيد بن حضير، أخبرنيه البغوي، ثنا محمد بن زنبور المكي، ثنا ابن أبي حازم، عن يزيد،","vol":"24","page":92},{"text":"به. ثم قال: قال: حدثني هذا الحديث أيضًا عبد الله بن خباب، عن أبي سعيد، عن أسيد.\nقال الإسماعيلي: ذكره البخاري عن الليث بلا خبر، ومتنه مضطرب، وجمع بين الإسنادين؛ فالأول عن محمد بن إبراهيم مرسل، والثاني عن ابن خباب عن أبي سعيد متصل، وقد ذكرنا يحيى بن أيوب للموافقة. قال: وهذا حديث ابن أبي حازم، وهو من شرط أبي عبد الله جاء به بمتن صحيح والإسنادين جميعا.\nورواه النسائي عن محمد بن عبد الله بن عبد الحكم، عن شعيب عن خالد، عن ابن أبي هلال، عن يزيد بن عبد الله، عن عبد الله بن خباب، عنه (^١). وعن علي بن محمد بن علي، عن داود بن منصور، عن الليث، عن خالد به (^٢). وفي المناقب عن أحمد بن سعيد الرباطي، عن يعقوب بن إبراهيم، عن أبيه، عن يزيد بن الهادي، عن عبد الله بن خباب عن أبي سعيد أن أسيد بن حضير بينما هو ليلة يقرأ في مربد .. الحديث (^٣). ولم يقل عن أسيد، إلا أن لفظه يدل على أن أبا سعيد يرويه عن أسيد. قال أبو القاسم: وعند يزيد بن عبد الله لهذا الحديث إسناد آخر، فإنه يرويه عن محمد بن إبراهيم عن أسيد، ولم يدركه، وقد جمعهما يحيى بن عبد الله بن بكير، عن الليث.\nفصل:\nتقدم قوله - ﵇ -: \"السكينة تنزلت للقرآن\" فلأجل هذا -والله أعلم- بوب البخاري. وفي هذا الباب: نزول السكينة والملائكة عند قراءة\n_________\n(^١) \"السنن الكبرى\" ٥/ ١٣ (٨٠١٦).\n(^٢) السابق ٥/ ٢٧ (٨٠٧٤).\n(^٣) السابق ٥/ ٦٧ (٨٢٤٤).","vol":"24","page":93},{"text":"القرآن. وفهم البخاري تلازمهما كما نبه عليه ابن المنير (^١). وفهم من الظلة أنها السكينة؛ فلذلك ساقها في الترجمة.\nوسبقه ابن بطال فإنه قال: في هذا الحديث أن أسيد بن الحضير رأى مثل الظلة فيها أمثال المصابيح، وقال - ﷺ -: \"تلك الملائكة تنزلت للقرآن\" فمرة أخبر عن نزول السكينة، ومرة أخبر عن نزول الملائكة، فدل على أن السكينة كانت في تلك الظلة، وأنها تتنزل أبدًا مع الملائكة (^٢)، وهو طبق ترجمة البخاري.\nفصل:\nفي الحديث أن الملائكة تحب أن تسمع القرآن من بني آدم لاسيما قراءة المحسنين منهم، وكان أسيد بن حضير حسن الصوت به. ودل قوله لأسيد: \"لو قرأت لأصبحت ينظر الناس إليها لا تتوارى منهم\". على حرص الملائكة على سماع كتاب الله من بني آدم، وقد جاء في الحديث أن البيت الذي يقرأ فيه القرآن يضيء لأهل السماء كما يضيء النجم لأهل الأرض وتحضره الملائكة (^٣). وهذا كله ترغيب في حفظ القرآن وقيام الليل به، وتحسين قراءته.\nوفيه؛ جواز رؤية بني آدم الملائكة إذا تصوروا في صور يمكن للآدميين رؤيتها كما جرى يوم بدر وغيره، وكان جبريل يظهر في\n_________\n(^١) \"المتواري\" ص ٣٨٨.\n(^٢) \"شرح ابن بطال\" ١٠/ ٢٥٤.\n(^٣) رواه البيهقي في \"الشعب\" ٢/ ٣٤١ (١٩٨٢)، والحافظ الذهبي في \"سير أعلام النبلاء\" ٨/ ٢٩ من طريق قتيبة بن سعيد عن ابن لهيعة، عن أبي الأسود، عن عروة، عن عائشة، مرفوعًا به. قال الذهبي: حديث نظيف الإسناد، حسن المتن، وصححه الألباني في \"الصحيحة\" (٣١١٢).","vol":"24","page":94},{"text":"صورة رجل فيكلمه، وكثير ما كان يأتيه في صورة دحية (^١). وهو للمؤمنين رحمة وللكفار عذاب، وقد تقدم في باب الكهف تفسير السكينة فراجعه.\nوقوله: (\"لو قرأت لأصبحت ينظر الناس إليها لا تتوارى منهم\") هو حجة لمن قال: إن السكينة هي روح أو شيء فيه روح؛ لأنه لا يصح حب استماع القرآن إلا لمن يعقل.\nوقوله: (فخرجت حتى لا أراها) في \"صحيح مسلم\": فعرجت إلى السماء حتى لا أراها (^٢).\n_________\n(^١) انظر ما سلف برقم (٣٦٣٤)، ورواه مسلم (٢٤٥١).\n(^٢) \"صحيح مسلم\" (٧٩٦) كتاب: صلاة المسافرين وقصرها، باب: نزول السكينة لقراءة القرآن.","vol":"24","page":95},{"text":"<span data-type='title' id=toc-3063>١٦ - باب مَنْ قَالَ: لَمْ يَتْرُكِ النَّبِيُّ - ﷺ - إِلَّا مَا بَينَ الدَّفَّتَيْنِ</span>\n٥٠١٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ قَالَ: دَخَلْتُ أَنَا وَشَدَّادُ بْنُ مَعْقِلٍ عَلَى ابْنِ عَبَّاسٍ ﵄، فَقَالَ لَهُ شَدَّادُ بْنُ مَعْقِلٍ: أَتَرَكَ النَّبِيُّ - ﷺ - مِنْ شَيْءٍ؟ قَالَ: مَا تَرَكَ إِلاَّ مَا بَيْنَ الدَّفَّتَيْنِ. قَالَ: وَدَخَلْنَا عَلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَسَأَلْنَاهُ، فَقَالَ: مَا تَرَكَ إِلاَّ مَا بَيْنَ الدَّفَّتَيْنِ. [فتح: ٩/ ٦٤]\nذكر فيه حديث عَبْدِ العَزِيزِ بْنِ رُفَيْعٍ قَالَ: دَخَلْتُ أَنَا وَشَدَّادُ بْنُ مَعْقِلٍ عَلَى ابن عَبَّاسٍ ﵄، فَقَالَ لَهُ شَدَّادُ بْنُ مَعْقِلٍ: أَتَرَكَ النَّبِيُّ - ﷺ - مِنْ شَيءٍ؟ قَالَ: مَا تَرَكَ إِلَّا مَا بَيْنَ الدَّفَّتَيْنِ. قَالَ: وَدَخَلْنَا عَلَى مُحَمَّدِ ابن الحَنَفِيَّةِ فَسَأَلْنَاهُ، فَقَالَ: مَا تَرَكَ إِلَّا مَا بَيْنَ الدَّفَّتَيْنِ.\nثم ساق بعدها بابًا آخر (^١).\nثم قال:\n_________\n(^١) سيأتي به بعد اللاحق.","vol":"24","page":96},{"text":"<span data-type='title' id=toc-3064>١٧ - باب الوَصَاةِ بِكِتَابِ اللهِ -﷿</span>-.\n٥٠٢٢ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا مَالِكُ بْنُ مِغْوَلٍ، حَدَّثَنَا طَلْحَةُ قَالَ: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى: أَوْصَى النَّبِيُّ - ﷺ -؟ فَقَالَ: لَا. فَقُلْتُ: كَيْفَ كُتِبَ عَلَى النَّاسِ الْوَصِيَّةُ، أُمِرُوا بِهَا وَلَمْ يُوصِ؟ قَالَ: أَوْصَى بِكِتَابِ اللهِ. [انظر: ٢٧٤٠ - مسلم: ١٦٣٤ - فتح: ٩/ ٦٧]\nوساق فيه حديث عبد الله بن أبي أوفى ﵄، وقد سأله طلحة بن مصرف: أَوْصَى النَّبِيُّ - ﷺ -؟ فَقَالَ: لَا. فَقُلْتُ: كَيْفَ كُتِبَ عَلَى النَّاسِ الوَصِيَّةُ، أَوْ أُمِرُوا بِهَا؟ قَالَ: أَوْصَى بِكِتَابِ اللهِ. وقد سلف هذان البابان، ويردان قول من زعم أنه - ﵇ - أوصى إلى أحد، وأن علي بن أبي طالب وصي، ولذلك قال علي بن أبي طالب حين سئل عن ذلك فقال: ما عندنا إلا كتاب الله وما في هذِه الصحيفة. لصحيفة مقرونة بسيفه فيها: العقل، وفكاك الأسير، ولا يقتل مؤمن بكافر، ويأتي.\nفالمراد بما بين الدفتين القرآن، وهما جانبا المصحف، جعل بعد وفاة رسول الله - ﷺ -، وقد ترك من السنةِ كثيرًا. ويحتمل أن المراد: ما ترك شيئًا من الدنيا أو ما ترك علمًا مسطرًا سواه.","vol":"24","page":97},{"text":"<span data-type='title' id=toc-3065>١٨ - باب فَضْلِ القُرْآنِ عَلَى سَائِرِ الكَلَامِ</span>\n٥٠٢٠ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ أَبُو خَالِدٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسٌ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺقَالَ: «مَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ كَالأُتْرُجَّةِ طَعْمُهَا طَيِّبٌ وَرِيحُهَا طَيِّبٌ، وَالَّذِى لَا يَقْرَأُ الْقُرْآنَ كَالتَّمْرَةِ طَعْمُهَا طَيِّبٌ وَلَا رِيحَ لَهَا، وَمَثَلُ الْفَاجِرِ الَّذِي يَقْرَأُ الْقُرْآنَ كَمَثَلِ الرَّيْحَانَةِ رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ، وَمَثَلُ الْفَاجِرِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ كَمَثَلِ الْحَنْظَلَةِ طَعْمُهَا مُرٌّ وَلَا رِيحَ لَهَا». ٥٠٥٩، ٥٤٢٧. ٧٥٦٠ - مسلم: ٧٩٧ - فتح: ٩/ ٦٥]\n\n٥٠٢١ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺقَالَ: «إِنَّمَا أَجَلُكُمْ فِي أَجَلِ مَنْ خَلَا مِنَ الأُمَمِ كَمَا بَيْنَ صَلَاةِ الْعَصْرِ وَمَغْرِبِ الشَّمْسِ، وَمَثَلُكُمْ وَمَثَلُ الْيَهُودِ وَالنَّصَارَى كَمَثَلِ رَجُلٍ اسْتَعْمَلَ عُمَّالًا، فَقَالَ: مَنْ يَعْمَلُ لِي إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ؟ فَعَمِلَتِ الْيَهُودُ، فَقَالَ: مَنْ يَعْمَلُ لِي مِنْ نِصْفِ النَّهَارِ إِلَى الْعَصْرِ؟ فَعَمِلَتِ النَّصَارَى، ثُمَّ أَنْتُمْ تَعْمَلُونَ مِنَ الْعَصْرِ إِلَى الْمَغْرِبِ بِقِيرَاطَيْنِ قِيرَاطَيْنِ، قَالُوا: نَحْنُ أَكْثَرُ عَمَلًا وَأَقَلُّ عَطَاءً، قَالَ: هَلْ ظَلَمْتُكُمْ مِنْ حَقِّكُمْ؟ قَالُوا: لَا. قَالَ: فَذَاكَ فَضْلِي أُوتِيهِ مَنْ شِئْتُ». [انظر: ٥٥٧ - فتح: ٩/ ٦٦]\nساق فيه حديث أَبِي مُوسَى ﵁، عَنِ النَّبِيِّ - ﷺ -: \"مَثَلُ الذِي يَقْرَأُ القُرْآنَ كَالأُتْرُجَّةِ طَعْمُهَا طَيِّبٌ وَرِيحُهَا طَيِّبٌ، وَالَّذِي لَا يَقْرَأُ القُرْآنَ كَالتَّمْرَةِ طَعْمُهَا طَيِّبٌ وَلَا رِيحَ لَهَا، وَمَثَلُ الفَاجِرِ الذِي يَقْرَأُ القُرْآنَ كمَثَلِ الرَّيْحَانَةِ رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرُّ، وَمَثَلُ الفَاجِرِ الذِي لَا يَقْرَأُ القُرْآنَ كمَثَلِ الحَنْظَلَةِ طَعْمُهَا مُرٌّ وَلَا رِيحَ لَهَا\".\nوحديث ابن عمر السالف (^١).\n_________\n(^١) برقم (٥٥٧).","vol":"24","page":98},{"text":"ووجه ذكره لهما هنا لمَّا كان ما جمع طيب الرائحة والطعم أفضل المأكولات. وشبه الشارع المؤمن الذي يقرأ القرآن بالأترجة التي جمعت طيب الرائحة وطيب الطعم، دل ذلك أن القرآن أفضل الكلام، ودل هذا الحديث على مثل القرآن وحامله والعامل به، والتارك له، وكذا حديث ابن عمر لمَّا كان المسلمون أكثر أجرًا من الفريقين دل ذلك على فضله على التوراة والإنجيل؛ لأن المسلمين إنما استحقوا هذِه الفضيلة بالقرآن الذي فضلهم الله به، وجعل فيه الحسنة عشر أمثالها والسيئة واحدة، وتفضل عليهم بأن أعطاهم على تلاوته بكل حرف عشر حسنات كما قال ابن مسعود (^١)، وأسنده مرفوعًا أيضًا (^٢)، وقد وردت آثار كثيرة في فضائل القرآن والترغيب في قراءته.\nروى سفيان عن عاصم عن زر عن عبد الله بن عمرو مرفوعًا: \"يقال لصاحب القرآن: اقرأ وارتق ورتل كما كنت ترتل في الدنيا، فإن منزلتك عند آخر آية تقرؤها\" (^٣).\nوقالت عائشة ﵂: جعلت درج الجنة على عدد آي القرآن، فمن قرأ ثلثه كان على الثلث منها، ومن قرأ نصفه كان على النصف منها، ومن قرأ كله كان في (علية) (^٤) لم يكن فوقه إلا نبي\n_________\n(^١) رواه الدارمي ٤/ ٢٠٨٤ (٣٣٥١).\n(^٢) رواه الترمذي (٢٩١٠): \"من قرأ حرفًا من كتاب الله فله به حسنة، والحسنة بعشرة أمثاله، لا أقول: ﴿الم﴾ حرف، ولكن ألفٌ حرف ولام حرف، وميم حرف\". وصححه الألباني في \"الصحيحة\" (٣٣٢٧)، وانظر: (٦٦٠).\n(^٣) رواه أبو داود (١٤٦٤)، والترمذي (٢٩١٤). وصححه الألباني في \"صحيح أبي داود\" (١٣١٧)، وفي \"الصحيحة\" (٢٢٤٠).\n(^٤) كذا بالأصل، وفي \"تاريخ دمشق\": أعلى عليين.","vol":"24","page":99},{"text":"أو صديق أو شهيد (^١).\nوروى أبو قبيل، عن عبد الله بن عمرو مرفوعًا: \"إن القرآن والصيام يشفعان يوم القيامة لصاحبهما، فيقول الصيام: يارب إني منعته الطعام والشراب فشفعني فيه. ويقول القرآن: يارب إني منعته النوم بالليل فشفعني فيه، فيشفعان فيه\" (^٢).\nوروى أبو نعيم، عن بشير بن المهاجر، عن عبد الله بن بُريدة عن أبيه قال: كنت جالسًا عند رسول الله - ﷺ - فسمعته قول: \"إن القرآن يلقى صاحبه يوم القيامة حين ينشق عنه قبره كالرجل (الشاب) (^٣) فيقول له: هل تعرفني؟ فيقول: ما أعرفك. فيقول: أنا صاحبك القرآن الذي أظمأك في الهواجر وأسهرك ليلك، وإن كل تاجر وراء تجارته، وإنك من وراء كل تجارة، فيعطى الملك بيمينه، والحلة بشماله، ويوضع على رأسه تاج الوقار، ويكسى والداه حلتين لا تقوم لهما الدنيا،\n_________\n(^١) رواه الحافظ ابن عساكر في \"تاريخ دمشق\" ٥٩/ ٣٥٥ - ٣٥٦ من طريق أبي عبد الرحمن كاتب محارب بن دثار، وموسى الفراء، كلاهما عن معفس بن عمران بن حطان، عن أم الدرداء، عن عائشة، به. ورواه ابن أبي شيبة ٦/ ١٢٠ (٢٩٩٤٣) مختصرًا.\nورواه البيهقي في \"الشعب\" ٢/ ٣٤٧ (١٩٩٨) من طريق شعيب بن إسحاق، عن هشام بن عروة، عن أبيه، عن عائشة، بنحوه. قال البيهقي: قال الحاكم: هذا إسناد صحيح ولم يكتب هذا المتن إلا بهذا الإسناد وهو من الشواذ.\nومن هذا الوجه أورده الألباني في \"الضعيفة\" (٣٨٥٨)، وقال منكر.\n(^٢) رواه أحمد ٢/ ١٧٤، والحاكم ١/ ٥٥٤ من طريق حيي بن عبد الله عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو، به، وصححه الحاكم على شرط مسلم.\nقلت: في إسناد أحمد، ابن لهيعة.\nوقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٦٦٢٦): إسناده صحيح.\n(^٣) كذا بالأصل، وفي مصادر التخريج الآتي ذكرها: (الشاحب).","vol":"24","page":100},{"text":"فيقولان: بما كسينا هذا؟ فيقال لهما: بأخذ ولدكما القرآن. ثم يقال: اقرأ واصعد في درج الجنة وغرفها، فهو في صعود ما دام يقرأ هذا كان أو ترتيلًا\" (^١).\nوقال ابن عباس: من قرأ القرآن لم يرد إلى أرذل العمر (^٢).\nفصل:\nذكر هنا في الفاجر الذي لا يقرأ: \"كمثل الحنظلة طعمها مر ولا ريح لها\"، وفي البخاري قريبًا في باب: من راءى به: \"وريحها مرٌّ\" (^٣). وكأن ما هنا أجود؛ لأن الريح لا طعم له؛ إذ المرارة عَرَضٌ، والريح عَرَضٌ، والعَرَضُ لا يقوم بالعَرَضِ. وقد يقال: إن ريحها لما كان كريهًا استعار للكراهية لفظ المرارة لما بينهما من الكراهة المشتركة.\nوروى ابن الضريس من حديث الجريري، عن قسامة بن زهير، عن أبي موسى: \"مثل الذي يقرأ القرآن ويعمل به مثل الأترجة طيب ريحها طيب (خارجها) (^٤)، ومثل الذي يعمل به ولا يقرؤه كمثل النخلة طيب (خارجها) ولا ريح لها .. \" الحديث (^٥).\n_________\n(^١) أبو نعيم هذا هو الفضل بن دكين، والحديث رواه عنه أبو عبيد الهروي في \"فضائل القرآن\" ص ٨٤ - ٨٥، وابن أبي شيبة ٦/ ١٣٠ (٣٠٠٣٦)، وأحمد ٥/ ٣٤٨، والدارمي ٤/ ٢١٣٥ - ٢١٣٦ (٣٤٣٤).\n(^٢) رواه الحاكم في \"المستدرك\" ٢/ ٥٢٨ - ٥٢٩، وعنه البيهقي في \"الشعب\" ٢/ ٥٥٦ (٢٧٠٦). قال الحاكم: حديث صحيح الإسناد لم يخرجاه. وصححه الألباني في \"صحيح الترغيب\" (١٤٣٥).\n(^٣) يأتي برقم (٥٠٥٩).\n(^٤) كذا رسمها بالأصل.\n(^٥) \"فضائل القرآن\" لابن الضريس.\nوطرق قسامة بن زهير تنظر في \"الضعفاء الكبير\" للعقيلي ١/ ١٥٩ - ١٦٠ ترجمة\nبريد بن عبد الله بن أبي بردة بن أبي موسى الأشعري.","vol":"24","page":101},{"text":"ثم قال: حدثني مسدد، ثنا أبو عوانة، ثنا قتادة، عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"المؤمن الذىِ يقرأ القرآن كمثل الأترجة\" (^١).\nفصل:\nتمثيل رسول - ﷺ - الإيمان بالطعم، والقرآن بالريح في قوله: \"طعمها طيب وريحها طيب\" لأن الإيمان ألزم للمؤمن من القرآن، إذ جريان الكفر عليه قليل نادر، كما أن الطعم ألزم للجوهر من الريح، وأخص به، إذ كثير من الجواهر يذهب ريحها وطعمها باق.\nفصل:\nهذا الحديث يقتضي قسمة رباعية؛ لأن الإنسان إما مؤمن وإما منافق، وكل منهما إما قارئ أو غيره، وكذا الجوهر إما أن يجتمع فيه الطعم أو الريح أو ينتفيا، أو يوجد أحدهما دون الآخر.\nفصل:\nقال بعضهم فيما حكاه المنذري: قراءة الفاجر والمنافق لا ترفع إلى الله، ولا تذكر عنده، وإنما يرفع إليه ويذكر عنده من الأعمال ما أريد به وجهه وكان عن نية وقربة، ألا ترى أنه شبه الفاجر القارئ بالريحانة من حيث أنه لم ينتفع ببركة القرآن، ولم يفز بحلاوة أجره، ولم يجاوز الطيب حلوقهم موضع الصوت، ولا بلغ إلى قلوبهم ذلك الطيب؛ لأن طعم قلوبهم مرٌّ بالنفاق المستتر فيها كما استتر طعم الريحانة في عودها مع ظهور رائحتها.\nفائدة: الأترجة بضم الهمزة وتشديد الجيم، ويقال أترنجة، وفي\n_________\n(^١) قلت: سيأتي الحديث مكررًا برقم (٥٤٢٧) عن قتيبة، عن أبي عوانة، عن قتادة، عن أنس، عن أبي موسى الأشعري به.","vol":"24","page":102},{"text":"رواية: الأترنجة. وحكى أبو زيد: ترنجة وترنج وترج. وذكر العلامة عبد الوهاب بن سحنون التنوخي في كتاب \"الأدوية القلبية\" أن بعض الحكماء غضب عليه بعض الأكاسرة وسجنه، وقال: خيروه إدامًا واحدًا لا يزاد عليه؛ فقيل له، فاختار الأترج، فسئل عن ذلك فقال: في العاجل ريحان يسر نفسي، والتبقل بقشره يفرح قلبي، ولحمه وقشره خاصة إدامان يغتذي بهما بدني، وأستخرج من حبه دهنًا أقضي به وطري.\nقال ابن سحنون: جمع الله فيه مالم يجمع في غيره من الثمار من الفوائد والمنافع.\nفصل:\nقد أسلفنا أن الحديث الأول وصف فيه حامل القرآن والعامل به بالكمال، وهو اجتماع المنظر والمخبر، ولم يثبت هذا الكمال لحامل غيره من الكلام. ووصف في الثاني فضل الأمة وخصوصيتها دون سائر الأمم، وما اختصت إلا بالقرآن، فدل على أنه السبب في فضلها، ويؤخذ من ذلك فضل القرآن على غيره من الكتب كما سلف، فكيف بالكلام.\nفصل:\nقد أسلفنا في الصلاة أن أبا حنيفة احتج بالحديث الثاني في أن وقت العصر عند مصير الظل مثليه، آخر وقتها المختار عندنا (^١)؛ لأن كثرة\n_________\n(^١) انظر: \"أحكام القرآن\" للجصاص ٢/ ٣٧٩، \"المبسوط\" ١/ ١٤٢ - ١٤٣، \"بدائع الصنائع\" ١/ ١٢٢ - ١٢٣، \"المجموع\" ٣/ ٣٠ - ٣١، \"طرح التثريب\" ٢/ ١٦٤ - ١٦٥.","vol":"24","page":103},{"text":"العمل تقتضي طول النهار من الزوال إلى العصر أكثر مما بين العصر إلى المغرب، وعندنا أنها سواء، وقد أجبنا بأن الحديث إنما قصد به الأعمال لا بيان الأوقات.\nوقولهم: (نحن أكثر عملًا) يعني: أن عمل الفريقين جميعًا أكثر. لا يقال: إن هذا خطأ؛ لأن الفريقين لهما قيراطان؛ لأنهم قالوا: نحن أقل عطاءً، فعلم أنه يعني كل طائفة؛ لأنا نقول: إن الظاهر أن الإخبار بكثرة العمل وشكوا قلة الأجر في مقابلة عملهما بالإضافة إلى أجر المسلمين في مقابلة عملهم، وهذا صحيح عند التقسيط؛ لأن من خاط ثوبًا بقيراط، وأخر خاط اثنين بقيراط فأجر الثاني أقل في مقابلة عمله.\nوقوله (\"هل ظلمتكم من حقكم؟ قالوا: لا\") وذلك صحيح، لأنهم استؤجروا برضاهم على عمل معين بأجرة معلومة.","vol":"24","page":104},{"text":"<span data-type='title' id=toc-3066>١٩ - باب مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ وَقَوْلُهُ: ﴿أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ﴾ [العنكبوت: ٥١]</span>.\n٥٠٢٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ كَانَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَمْ يَأْذَنِ اللهُ لِشَيْءٍ مَا أَذِنَ لِلنَّبِيِّ - ﷺ - يَتَغَنَّى بِالْقُرْآنِ». وَقَالَ صَاحِبٌ لَهُ: يُرِيدُ يَجْهَرُ بِهِ. [٥٠٢٤، ٧٤٨٢، ٧٥٤٤ - مسلم: ٧٩٢ - فتح: ٩/ ٦٨]\n\n٥٠٢٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺقَالَ: «مَا أَذِنَ اللهُ لِشَيْءٍ مَا أَذِنَ لِلنَّبِيِّ أَنْ يَتَغَنَّى بِالْقُرْآنِ». قَالَ سُفْيَانُ: تَفْسِيرُهُ يَسْتَغْنِي بِهِ. [انظر: ٥٠٢٣ - مسلم: ٧٩٢ - فتح: ٩/ ٦٨]\nذكر فيه حديث أبي سلمة عن أَبِي هُرَيْرَةَ ﵁: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَمْ يَأْذَنِ اللهُ لِشَيْءٍ مَا أَذِنَ لِنَبِيٍّ يَتَغَنَّى بِالْقُرْآنِ\". وَقَالَ صَاحِبٌ لَهُ: يُرِيدُ: يجهر بِهِ.\nثم ساقه عنه أيضًا بلفظ: \"مَا أَذِنَ اللهُ لِشَيء مَا أَذِنَ لِنَبِيٍّ أَنْ يَتَغَنَّى بِالْقُرْآنِ\". قَالَ سُفْيَانُ: تَفْسِيرُهُ: يَسْتَغْنِي بِهِ.\nقلت: احتج بقوله: ﴿وَلَا تَمُدَّنَّ عَيْنَيْكَ﴾ الآية [طه: ١٣١]. قال: وأمر - ﵇ - أن يستغنى بالقرآن عن المال.\nومعنى: \"ما أذن\": ما استمع، وذكره في الاعتصام بلفظ: \"ليس منا من لم يتغن بالقرآن\" (^١). زاد غيره: \"يجهر به\". ذكره في باب قوله تعالى: ﴿وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ﴾ (^٢)، وهو من أفراده.\n_________\n(^١) سيأتي برقم (٧٤٨٢) كتاب التوحيد، باب قول الله تعالى: ﴿وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ﴾.\n(^٢) سيأتي برقم (٧٥٢٧) كتاب التوحيد، وانظر ما سيأتي برقم (٧٥٤٤).","vol":"24","page":105},{"text":"ووهم القرطبي حيث عزاه إلى مسلم (^١).\nقال الشافعي: ومعناه: تحسين الصوت بالقرآن. وكذا قال غيره، ويؤيده قول ابن أبي مليكة في \"سنن أبي داود\": إذا لم يكن حسن الصوت يحسنه ما استطاع (^٢). وقال غيره: يستغنى به. وكذا وقع في رواية أحمد عن وكيع (^٣)، فقيل يستغنى به عن أخبار الأمم الماضية والكتب المتقدمة، وقيل: معناه: التشاغل به.\nوالتغني قال ابن الأعرابي: كانت العرب تتغنى إذا ركبت الإبل، وإذا جلست في أفنيتها وعلى أكثر أحوالها، فلما نزل القرآن أحب - ﵇ - أن يكون هِجِيِّرَاهُمْ مكان التغني، حكاه الخطابي (^٤) وابن الجوزي.\nوقيل: المراد: ضد الفقر. وقال ابن حبان في \"صحيحه\": معنى \"ليس منا\": ليس مثلنا في استعمال هذا الفعل؛ لأنا لا نفعله، فمن فعله فليس منا (^٥). وقال الإمام: أوضح الوجوه في تأويله: من لم يغنه القرآن ولم ينفعه في إيمانه ولم يصدق بما فيه من وعد ووعيد، فليس منا. وقال غيره: من لم يرتح لقراءته وسماعه. فهذا حاصل اختلاف العلماء في معنى التغني به.\nوما أسلفناه عن سفيان -وهو ابن عينية- من أنه فسره بضد الافتقار. وذكره عن سعد بن أبي وقاص رفعه، أخرجه أحمد وأبو داود وابن ماجه، وصححه ابن حبان والحاكم (^٦). وكذا فسره وكيع كما سلف.\n_________\n(^١) \"تفسير القرطبي\" ١/ ٩، وانظر: \"المفهم\" ٢/ ٤٢٢ - ٤٢٣.\n(^٢) أبو داود (١٤٧١).\n(^٣) \"مسند أحمد\" ١/ ١٧٢.\n(^٤) \"أعلام الحديث\" ٣/ ١٩٤٥.\n(^٥) \"صحيح ابن حبان\" ١/ ٣٢٦ (١٢٠).\n(^٦) \"مسند أحمد\" ١/ ١٧٥، \"سنن أبي داود\" (١٤٦٩)، \"سنن ابن ماجه\" (١٣٣٧)، \"صحيح ابن حبان\" ١/ ٣٢٦ (١٢٠)، \"المستدرك\" ١/ ٧٥٨.","vol":"24","page":106},{"text":"ومن تأول هذا التأويل كره القراءة بالألحان والترجيع. روي ذلك عن أنس وسعيد بن المسيب والحسن، وابن سيرين وسعيد بن جبير والنخعي وعبد الرحمن بن القاسم وعبد الرحمن بن الأسود فيما ذكره ابن أبي شيبة في كتاب \"الثواب\" وقال: كانوا يكرهونها بتطريب، وكانوا إذا قرءوا القرآن قرءوه حدرًا ترتيلًا بحزن. وهو قول مالك، روى ابن القاسم عنه أنه سئل عن الألحان في الصلاة، فقال: لا يعجبني، وأعظمَ القولَ فيه، وقال: إنما هو غناء يتغنون به ليأخذوا عليه الدراهم (^١)، وقد روي عن ابن عيينة وجه آخر، ذكره إسحاق بن راهويه، قال: كان ابن عيينة يقول: يعني: ما أذن الله لنبي .. إلى آخره. يريد: يستغني به عما سواه من الكتاب والأحاديث، وهذا لعله يكون هو الذي أراد البخاري من إيراده.\nوممن قال المراد به تحسين الصوت به والترجيع بقراءته والتغني بما شاء من الأصوات واللحون: الشافعي (^٢) وغيره (^٣) كما سلف.\nوهو معنى ما ذكره البخاري بقوله: (وقال صاحب له: يريد يجهر به) قال الخطابي: والعرب تقول: سمعت فلانًا يغني هذا الحديث. أي: يجهر به ويصرح لا يكني. وقال أبو عاصم: أخذ بيدي ابن جريج ووقفني على أشعب الطماع فقال: غَنِّ ابن أخي ما بلغ من طمعك؟ قال: ما زفت امرأة بالمدينة إلا كسحت بيتي رجاء أن يُهدى إليَّ. يقول. أخبر ابن أخي بذلك مجاهرًا غير مساتر. ومنه قول ذي الرمة:\nأحب المكان القفر من أجل أنني … به أتغنى باسمها غير معجم\n_________\n(^١) \"المدونة\" ١/ ١٩٤.\n(^٢) \"الأم\" ٦/ ٢١٥.\n(^٣) انظر: \"شرح مشكل الآثار\" ١/ ٣٤٦، \"طرح التثريب\" ٣/ ١٠٥ - ١٠٦، \"المغني\" ٢/ ٦١٣.","vol":"24","page":107},{"text":"أي: أجهر بالصوت بذكرها لا أكني عنها حذار كاشح أو خوف رقيب (^١).\nوذكر عمر بن شبة (^٢) قال: ذكرت لأبي عاصم النبيل تأويل ابن عيينة السالف، فقال: لم يصنع ابن عيينة شيئًا، حدئنا ابن جريج، عن عطاء، عن عبيد بن عمير قال: كان لداود - ﵇ - معزفة يتغنى عليها وتبكي ويبكي، وقال ابن عباس: كان يقرأ الزبور بسبعين لحنًا يلون فيهم، ويقرأ قراءة يطرب منها المحموم، فإذا أراد أن يبكي نفسه لم تبق دابة في بر أو بحر إلا أنصتن يسمعن ويبكين.\nومن الحجة لهذا القول أيضًا حديث ابن مغفل فى وصف قراءة رسول الله - ﷺ - وفيه ثلاث مرات. وهذا غاية الترجيع، ذكره البخاري في الاعتصام (^٣). وسئل الشافعي عن تأويل ابن عيينة، فقال: نحن أعلم بهذا، لو أراد الاستغناء لقال: من لم يستغن بالقرآن، ولكن قال: يتغن بالقرآن. علمنا أنه أراد به التغني (^٤). وكذلك فسر ابن أبي ملكية أنه تحسين الصوت (^٥)، وهو قول ابن المبارك والنضر بن شميل (^٦)، وسيأتي رده.\nوممن اختار الألحان في القرآن فيما ذكره الطبري: عمر بن الخطاب أنه كان يقول لأبي موسى: ذكرنا ربنا (^٧)، فيقرأ أبو موسى ويتلاحن. وقال مرة: من استطاع أن يغني بالقرآن غناء أبي موسى فليفعل. وكان عقبة بن عامر من أحسن الناس صوتًا بالقرآن، فقال له عمر: اعرض\n_________\n(^١) \"غريب الحديث\" للخطابي ١/ ٦٥٥ - ٦٥٦.\n(^٢) حكى ذلك وما بعده ابن بطال ١٠/ ٢٥٩ - ٢٦٠.\n(^٣) يأتي برقم (٧٥٤٠) كتاب: التوحيد، باب: ذكر النبي - ﷺ -، وروايته عن ربه.\n(^٤) \"سنن البيهقي\" ١/ ٥٥٩ (١٠٢٦).\n(^٥) \"شعب الإيمان\" ٢/ ٥٢٩.\n(^٦) انظر: \"تفسير القرطبي\" ١/ ٩.\n(^٧) رواه أبو نعيم في \"الحلية\" ١/ ٢٥٨.","vol":"24","page":108},{"text":"علي سورة كذا، فقرأ عليه، فبكى عمر، وقال: ما كنت أظن أنها نزلت. واختاره ابن عباس وابن مسعود، وروي عن عطاء بن أبي رباح، واحتج بحديث عبيد بن عمير، وكان عبد الرحمن بن الأسود بن يزيد يتبع الصوت الحسن في المساجد في شهر رمضان.\nوذكر الطحاوي عن أبي حنيفة وأصحابه أنهم كانوا يستمعون القرآن بالألحان. وقال محمد بن عبد الحكم: رأيت أبي والشافعي ويوسف بن عمرو يسمعون القرآن بالألحان.\nواحتج الطبري لهذا القول وقال: الدليل على أن المراد التحسين المعقول الذي هو تحزين القارئ سامع قرآنه كالغناء بالشعر، وهو الغناء المعقول الذي يطرب سامعه، ما روى سفيان، عن الزهري، عن أبي سلمة، عن أبي هريرة رفعه: \"ما أذن الله لشيء ما أذن لنبي حسن الترنم بالقرآن\". ومعقول عن ذوي الحجا أن الترنم لا يكون إلا بالصوت إذا حسنه المترنم وطرب به. وروي في هذا الحديث: \"حسن الصوت يتغنى بالقرآن يجهر به\" ورواه يزيد بن الهادي، عن محمد بن إبراهيم عن أبي سلمة، عن أبي هريرة، عن رسول الله - ﷺ - (^١).\nقال الطبري: وهذا الحديث أبين البيان أن ذلك كما قلناه (^٢).\nوفي \"المستدرك\" على شرطهما من حديث الأوزاعي، عن إسماعيل ابن عبيد الله بن أبي المهاجر، عن فضالة بن عبيد، أنه - ﵇ - قال: \"لله أشد أذنا من الرجل الحسن الصوت بالقرآن من صاحب القينة إلى قينته\" (^٣).\n_________\n(^١) سيأتي برقم (٧٥٤٤)، ورواه مسلم (٧٩٢/ ٢٣٣).\n(^٢) حكى كل ذلك عن الطبري ابن بطال ١٠/ ٢٦٠ - ٢٦١.\n(^٣) \"المستدرك\" ١/ ٥٧٠ - ٥٧١.","vol":"24","page":109},{"text":"وأخرجه الآجري في \"أخلاق حملة القرآن\" وزاد في آخره عن الأوزاعي قال: أذنًا. يعني استماعا (^١).\nقلت: وفيه انقطاع بين إسماعيل وفضالة، ميسرة مولى فضالة كما أخرجه ابن ماجه والبيهقي في \"سننه الكبير\" (^٢)؛ وميسرة ذكره ابن حبان في \"ثقاته\" (^٣) وخرجه في \"صحيحه\" (^٤).\nقال الطبري: ولو كان كما قال ابن عيينة: لم يكن لذكر حسن الصوت والجهر معنى.\nوالمعروف في كلام العرب أن التغني إنما هو الغناء الذي هو حسن الصوت بالترجيع، وقال الشاعر:\nتغنَّ بالشعر أماكنت قائله … إن الغناء بهذا الشعر مضمار\nوأما ادعاء الزاعم أن تغنيت بمعنى: استغنيت، فاشٍ في كلام العرب وأشعارها، فلا نعلم أحدًا من أهل العلم بكلام العرب قاله. وأما احتجاجه ليصح قوله بقول الأعشى:\nوكنت امرًا زمنًا بالعراق … عفيف المناخ طويل التغن\nوزعم أنه أراد بذلك طويل الاستغناء، أي: الغنى. فإنه غلط منه. وإنما عنى الأعشى به الإقامة، من قول العرب: غنى فلان بمكان كذا، إذا أقام به، ومنه قوله تعالى: ﴿كَأَنْ لَمْ يَغْنَوْا فِيهَا﴾ [هود: ٦٨].\n_________\n(^١) \"أخلاق حملة القرآن\" ص ٢٠٨ - ٢٠٩.\n(^٢) \"سنن ابن ماجه\" (١٣٤٠)، \"السنن الكبرى\" ١٠/ ٢٣٠.\n(^٣) \"الثقات\" ٥/ ٤٢٥.\n(^٤) \"صحيح ابن حبان\" ٣/ ٣١ (٧٥٤).\nقلت: والحديث أعله الحافظ الذهبي في \"التلخيص\" ١/ ٥٧١ بالانقطاع، وضعفه الألباني في \"الضعيفة\" (٢٩٥١).","vol":"24","page":110},{"text":"وأما استشهاده بقوله:\nكلانا غني عن أخيه حياته … ونحن إذا متنا أشد تغانيا\nفإنه إغفال منه، وذلك أن التغاني تفاعل من نفسين إذا استغنى كل واحد منهما عن صاحبه وتشاتما وتقاتلا. ومن قال هذا القول في فعل اثنين لم يجز أن يقول مثله في فعل الواحد، وغير جائز أن يقال: تغانى زيد وتضارب عمرو، وكذلك غير جائز أن يقال: تغنى زيد بمعنى استغنى، إلا أن يريد قائله أنه أظهر الاستغناء وهو به غير مستغنٍ، كما يقال: تجلد فلان إذا أظهر الجلد من نفسه، وهو غير جليد، وتشجع وهو غير شجاع، وتكرم وهو غير كريم. فإن وجه موجه التغني بالقرآن إلى هذا المعنى على بعده من مفهوم كلام العرب كانت المصيبة في خطابه في ذلك أعظم؛ لأنه لا يوجب بذلك من تأويله أن يكون الله تعالى لم يأذن لنبيه أن يستغني بالقرآن، وإنما أذن له أن يظهر للناس من نفسه ما هو به من (الخلاف) (^١) وهذا لا يخفى فساده.\nقال: ومما يبين فساد تأويل ابن عيينة أن الاستغناء عن الناس بالقرآن من المحال أن يوصف أحد أنه يؤذن له فيه أو لا يؤذن إلا أن يكون الإذن عند ابن عيينة الإذن الذي هو إطلاق وإباحة، فإن كان كذلك فهو غلط من اللغة، ومن إحالة المعنى عن وجهه؛ لأن الإذن مصدر. قولك: أذن فلان لكلام فلان فهو يأذن له: إذا استمع له وأنصت، كما قال تعالى: ﴿وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (٢)﴾ [الانشقاق: ٢] بمعنى: سمعت لربها وحق لها ذلك، كما قال علي بن يزيد:\nإن همي في سماع وأذن\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ١٠/ ٢٦٢: (الخلال).","vol":"24","page":111},{"text":"يعني: في سماع واستماع، فمعنى قوله: \"ما أذن الله لشيء\" إنما هو: ما استمع الله لشيء من كلام الناس ما استمع إلى نبي يتغنى بالقرآن، ولأن الاستغناء بالقراَن عن الناس غير جائز وصفه بأنه مسموع ومأذون له.\nقال ابن بطال: وقد رفع الإشكال في هذِه المسألة ما رواه ابن أبي شيبة عن زيد بن الحباب، ثنا موسى بن علي بن رباح، عن أبيه، عن عقبة بن عامر مرفوعًا: \"تعلموا القرآن وغنوا به واكتبوه، فوالذي نفسي بيده لهو أشد تفصيًا من المخاض في العقل\" (^١). وذكر أهل التأويل في قوله تعالى: ﴿أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ﴾ [العنكبوت: ٥١] أن هذِه الآية نزلت في قوم أتوا رسول الله - ﷺ - بكتاب فيه خبر من أخبار الأمم.\nفالمراد بالآية الاستغناء بالقرآن عن علم أخبار الأمم على ما ذكره إسحاق بن راهويه، عن ابن عيينة. وليس [المراد] (^٢) بها الاستغناء الذي هو ضد الفقر. وإتباع البخاري الترجمة بهذِه الآية يدل أن هذا كان مذهبه في الحديث (^٣).\nوكذا قال ابن المنير: يفهم من الترجمة أن التغني الاستغناء لا الغناء لكونه أتبعه بالآية، ومضمونها الإنكار على من لم يستغن بالقرآن عن غيره من الكتب السالفة، ومن المعجزات التي كانوا يقترحونها، فهو\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ١٢٦ (٢٩٩٨٢).\nقلت: الشطر الأخير من الحديث يأتي قريبَا برقم (٥٠٣٣)، ورواه مسلم (٧٩١) من حديث أبي موسى.\n(^٢) ساقطة من الأصل، والمثبت من \"شرح ابن بطال\".\n(^٣) انتهى من \"شرح ابن بطال\" ١٠/ ٢٥٩ - ٢٦٣.","vol":"24","page":112},{"text":"موافق لتأويل سفيان، لكنه حمله على ضد الفقر، والبخاري حمله على ما هو أعم من ذلك، وهو الاكتفاء مطلقًا.\nويظهر من ذلك عدم الافتقار إلى الاستظهار والاستغناء بالحق؛ لأن فيه من المواعظ والآيات والزواجر ما يمنع صاحبه عن الدنيا وأهلها (^١). وسيأتي لنا عودة إليه في الاعتصام (^٢) في باب ذكر النبي - ﷺ -، وروايته عن ربه تعالى في قوله: \"الماهر بالقرآن مع الكرام البررة\" إن شاء الله تعالى (^٣).\nفصل:\nقال الإسماعيلي: الاستغناء به لا يحصل (…) (^٤) يأذن له.\nفصل:\nفي \"الصحيح\" كما سيأتي قريبًا: \"لقد أوتي أبو موسى مزمارًا من مزامير آل داود\" (^٥) روى ابن شهاب، عن أبي سلمة قال: كان عمر إذا رأى أبا موسى قال: ذكرنا. وقد سلف، وقال أبو عثمان النهدي كان أبو موسى يصلي بنا، فلو قلت: إني لم أسمع صوت صنج قط، ولا صوت بربط، ولا شيئًا قط أحسن من صوته (^٦).\nقال أبو عبيد القاسم بن سلام: تحمل الأحاديث التي جاءت في حسن الصوت على طريق التحزين والتخويف والتشويق، يبين ذلك قول أبي موسى -وقد سمع لصوته أمهات المؤمنين-: لو علمت لحبرته لكن\n_________\n(^١) \"المتواري\" ص ٣٩٠ - ٣٩١.\n(^٢) جاء في هامش الأصل: هذا الباب في كتاب التوحيد فاعلمه.\n(^٣) انظر شرح الحديث الآتي برقم (٧٥٤٤) كتاب: التوحيد.\n(^٤) كلمة غير واضحة بالأصل، وعليها علامة استشكال من الناسخ.\n(^٥) يأتي برقم (٥٠٤٨).\n(^٦) رواه أبو نعيم في \"الحلية\" ١/ ٢٥٨، وحكاه ابن بطال في \"شرحه\" ١٠/ ٢٧٥.","vol":"24","page":113},{"text":"تحبيرًا وتشوقته تشويقًا (^١). فهذا وجهه، لا الألحان المطربة الملهية.\nروى سفيان، عن ابن جريج، عن ابن طاوس، عن أبيه أنه - ﵇ - سئل: أي الناس أحسن صوتا بالقرآن؟ قال: \"الذي إذا سمعته رأيته يخشى الله\" (^٢).\nوعن ابن أبي مليكة، عن عبد الرحمن بن السائب قال: قدم علينا سعد بعد ما كف بصره، فأتيته مُسَلِّمًا، فانتسبني، فانتسبت له، فقال: مرحئا بابن أخي، بلغني أنك تحسن الصوت بالطرب، وسمعت النبي - ﷺ - يقول: \"إن هذا القرآن نزل بحزن فإذا قرأتموه فابكوا، فإن لم تبكوا فتباكلوا\" (^٣). وذكر أبو عبيد بإسناده قال: كنا على سطح ومعنا رجل من أصحاب رسول الله - ﷺ - ولا أعلمه إلا عبسًا الغفاري (^٤) - فرأى الناس يخرجون في الطاعون يفرون، فقال: يا طاعون خذني إليك. فقيل: أتتمنى الموت وقد نهى عنه رسول الله - ﷺ -؟ قال: إني أبادر خصالًا سمعت النبي - ﷺ - يتخوفهن على أمته: بيع الحكم والاستخفاف بالدم وقطيعة الرحم وقوم يتخذون القرآن مزامير يقدمون أحدهم ليس بأفضلهم ولا أفقههم إلا ليغنيهم به غناء (^٥).\nوروى الآجري من حديث عبد الله بين جعفر، عن إبراهيم، عن أبي الزبير، عن جابر مرفوعًا: \"أحسن الناس صوتا بالقرآن الذي إذا سمعته\n_________\n(^١) رواه أبو نعيم في \"الحلية\" ٨/ ٣٢ بلفظ: لو علمت لحبرته تحبيرًا ولشوقتكم تشويقًا.\n(^٢) \"فضائل القرآن\" ص ١٦٤ - ١٦٥.\n(^٣) رواه ابن ماجه (١٣٣٧)، وضعفه الألباني في \"ضعيف ابن ماجه\" (٢٨١).\n(^٤) ورد بهامش الأصل: عبس الغفاري، والأكثر عابس كما مر، روى عنه أبو أمامة الباهلي وغيره، أخرج له أحمد في \"المسند\".\n(^٥) \"فضائل القرآن\" ص ١٦٦.","vol":"24","page":114},{"text":"يقرأ حسبته يخشى الله تعالى\" (^١)، والمزمار: طيب الصوت، وذكر الآل صلة، وآله: نفسه.\nفصل:\nسيأتي في البخاري في باب ترجمة قول النبي - ﷺ -: \"الماهر بالقرآن\" الحديث: \"زينو االقرآن بأصواتكم\" (^٢). كذا ذكره بغير إسناد، ولا راو.\nوقد أسنده أحمد وأبو داود والنسائي وابن ماجه في سننهم، وصححه ابن حبان من حديث البراء بن عازب (^٣).\nوأسنده ابن حبان في \"صحيحه\" من حديث أبي هريرة أيضًا (^٤)، وأسنده البزار من حديث عبد الرحمن بن عوف لكنه أعله (^٥).\n_________\n(^١) \"أخلاق حملة القرآن\" ص ٢١٠.\n(^٢) يأتي برقم (٧٥٤٤).\n(^٣) \"مسند أحمد\" ٤/ ٢٨٣. ٢٨٥، ٢٩٦، ٣٠٤، \"سنن أبي دا ود\" (١٤٦٨)، \"المجتبى\" ٢/ ١٧٩، \"السنن الكبرى\" ١/ ٣٤٨ (١٠٨٨)، ٥/ ٢١ (٨٠٥٠) \"سنن ابن ماجه\" (١٣٤٢)، \"صحيح ابن حبان\" ٣/ ٢٥ (٧٤٩) من طريق طلحة بن مصرف، عن عبد الرحمن بن عوسجة، عن البراء بن عازب، مرفوعًا.\nومن هذا الطريق وصله البخاري في \"خلق أفعال العباد\" (١٩٥ - ١٩٩، ٢٠١) وصححه ابن خزيمة ٣/ ٢٤ (١٥٥١)، ٣/ ٢٦ (١٥٥٦)، والحاكم ١/ ٥٧١ - ٥٧٥، والدارقطني في \"العلل\" ١٠/ ١٤٨.\nوقال الحافظ ابن كثير في \"التفسير\" ١/ ٨٨: إسناده جيد، وصححه الألباني في \"صحيح أبي داود\" (١٣٢٠).\n(^٤) \"صحيح ابن حبان\" ٣/ ٢٧ (٧٥٠)، ورواه أيضا أبو عبيد في \"فضائل القرآن\" ص ١٦٠ من طريق يعقوب بن عبد الرحمن، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، مرفوعًا.\nقال الألباني في \"صحيح أبي داود\" ٥/ ٢٠٩: إسناده صحيح.\n(^٥) \"مسند البزار\" ٣/ ٢٤٥ - ٢٤٦ (١٠٣٥) من طريق صالح بن موسى، عن عبد العزيز ابن رفيع، عن أبي سلمة، عن أبيه عبد الرحمن بن عوف، مرفوعًا، وقال: هذا =","vol":"24","page":115},{"text":"وطرَّقه الحاكم في \"مستدركه\" من حديث البراء من عشرين طريقًا عنه، ذكره أجمع بأسانيد وأوضحه (^١).\nقال ابن حبان: هذا اللفظ من ألفاظ الأضداد. يريد بقوله: \"زينوا القرآن بأصواتكم\"، زينوا أصواتكم بالقرآن (^٢). وقال الخطابي: معناه: زينوا أصواتكم بالقرآن. كذا فسره غير واحد من أئمة الحديث، وزعموا أنه من باب المقلوب، كما قالوا: عرضت الناقة على الحوض، ثم قال: ورواه معمر، عن منصور، عن طلحة فقدم الأصوات على القرآن، قال: وهو الصحيح، ثم رواه بسنده عن طريق عبد الرزاق، عن معمر (^٣).\nقلت: وقد أخرجه الحاكم عن منصور من ستة طرق: سفيان، وزائدة، و(عمرو بن قيس) (^٤)، وجرير، وابن طهمان، وعمار؛ كلهم عن منصور، عن طلحة بتقديم القرآن على الأصوات (^٥).\n_________\n= الحديث يرويه الزهري، ومحمد بن عمرو، عن أبي سلمة، عن أبي هريرة، وصالح بن موسى الذي روى هذا الحديث، عن عبد العزيز، عن أبي سلمة، عن أبيه: لين الحديث، وإنما ذكرنا هذا الحديث لنبين علته.\nوقال الهيثمي في \"المجمع\" ٧/ ١٧١: فيه صالح بن موسى وهو متروك، وضعف الحافظ إسناد هذا في \"الفتح\" ١٣/ ٥١٩، وفي \"التغليق\" ٣/ ٣٧٧.\n(^١) \"المستدرك\" ١/ ٥٧١ - ٥٧٥.\n(^٢) \"صحيح ابن حبان\" ٣/ ٢٦، وفيه أنه قال: يريد بقوله: \"زينوا القرآن بأصواتكم\" لا زينوا أصواتكم بالقرآن. أي: ضد ما نقله المصنف -﵀- أو يكون سقط من سياق المصنف كلمة (لا). والله أعلم.\n(^٣) \"معالم السنن\" ١/ ٢٥٢.\n(^٤) كذا بالأصل وهو خطأ، وصوابه: (عمرو بن أبي قيس) كما في \"المستدرك\" ١/ ٥٧١، وانظر ترجمته في \"تهذيب الكمال\" ٢٢/ ٢٠٣ (٤٤٣٧).\n(^٥) \"المستدرك\" ١/ ٥٧٠ - ٥٧٢.","vol":"24","page":116},{"text":"وكذلك التي قدمناها عن الحاكم كلها بتقديم القرآن (^١)، إلا في رواية واحدة من حديث عبد الرزاق، عن منصور، عن الأعمش، عن طلحة قدم فيها الأصوات على القرآن (^٢).\nوهي في الطبراني \"الكبير\" من طريقين آخرين:\nأحدهما من حديث عبد الله بن خراش -قال البخاري: منكر الحديث (^٣) - عن عمه العوام بن حوشب، عن مجاهد، عن ابن عباس رفعه: \"زينوا أصواتكم بالقرآن\" (^٤).\nثانيهما: من حديث سعيد بن أبي سعد البقال، عن الضحاك، عن ابن عباس ﵄ يرفعه: \"أحسنوا أصواتكم بالقرآن\" (^٥).\n_________\n(^١) \"المستدرك\" ١/ ٥٧١ - ٥٧٥.\n(^٢) \"المستدرك\" ١/ ٥٧٢.\n(^٣) \"التاريخ الكبير\" ٥/ ٨٠ (٢١٩).\n(^٤) \"المعجم الكبير\" ١١/ ٨١ - ٨٢ (١١١١٣).\nوليس في إسناده مجاهد، إنما هو عن العوام بن حوشب، عن ابن عباس. والحديث رواه ابن عدي في \"الكامل\" ٥/ ٣٤٨، والدارقطني في \"الغرائب والأفراد\" كما في \"الأطراف\" ٣/ ٣٢٢ (٢٧٨٤). من الطريق الذي ذكره المصنف. قال الدارقطني: غريب من حديث العوام بن حوشب، عن مجاهد، تفرد به عنه، وتفرد به عنه عبد الله بن خراش، وهو ابن أخيه.\nوقال الحافظ في \"الفتح\" ١٣/ ٥١٩، وفي \"التغليق\" ٥/ ٣٧٧: سنده حسن. فاعلمه.\n(^٥) \"المعجم الكبير\" ١٨/ ١١٢ (١٢٦٤٣).\nورواه أيضًا ابن عدي في \"الكامل\" ٤/ ٤٣٥، ٨/ ٢٠٣، والخطيب في \"الموضح\" ٢/ ١٢٩، الحافظ في \"التغليق\" ٥/ ٣٧٧ لكنه بلفظ: \"زينوا\".\nقال الحافظ: الضحاك لم يسمع من ابن عباس، وغلط فيه البقال؛ إنما سمعه الضحاك من عبد الرحمن بن عوسجة، عن البراء، والله أعلم. اهـ. وأورده الألباني في \"الضعيفة\" (١٨٨١)، وقال: ضعيف جدًّا.","vol":"24","page":117},{"text":"فتعين أن تقدم رواية القرآن الصحيحة ومعناها على ظاهره. وما عداها محمول عليها، ويكون قوله: \"بالقرآن\" في موضع الحال، أي: زينوا أصواتكم في حال القراءة، وقد جاء ذلك مصرحًا به في \"مسند الدارمي\" و\"مستدرك الحاكم\" من حديث علقمة بن مرثد عن زاذان عن البراء رفعه: \"زينوا القرآن بأصواتكم، فإن الصوت الحسن يزيد القرآن حسنًا\" (^١). وهذا لا يحتمل التأويل ولا القلب، وليس المراد هنا بالقرآن الكلام القديم، وإنما المراد ما سمعه من الحروف والأصوات (^٢). وعند عباد بن يعقوب في \"فضائل القرآن\" من حديث جويبر، عن الضحاك، عن ابن مسعود: \"جودوا القرآن وزينوه بأحسن الأصوات وأعربوه فإنه عربي، والله يحب أن يعرب\". وجويبر واهٍ.\n_________\n(^١) \"مسند الدارمي\" ٤/ ٢١٩٤ (٣٥٤٤)، \"المستدرك\" ١/ ٥٧٥، وصححه الألباني في \"الصحيحة\" (٧٧١).\n(^٢) تكملة: لفظ: \"زينوا أصواتكم بالقرآن\" الذي رواه الخطابي في \"المعالم\" ١/ ٢٥٢ - المتقدم- أورده الألباني في \"الضعيفة\" (٥٣٢٦). وقال: منكر مقلوب، تفرد بروايته هكذا الخطابي في \"معالم السنن\" من طريق الدبري، عن عبد الرزاق: أخبرنا معمر .. وساقه. ثم قال: وهو إسناد ضعيف، ومتن منكر مقلوب. اهـ.\nقلت: لعله عني بقوله: (تفرد بروايته الخطابي) أي: من حديث البراء، وإلا فقد روي من غير طريق البراء، كما ذكر المصنف.\nوقال شيخ الإسلام ابن القيم: وقال - ﷺ -: \"زينوا القرآن بأصواتكم\" وغلط من قال: إن هذا من المقلوب، وإن المراد: زينوا أصواتكم بالقرآن، وإن كان حقًا، فالمراد تحسين الصوت بالقرآن. اهـ. \"روضة المحبين\" ص ٢٨١، وانظر: \"البدر المنير\" ٩/ ٦٣٨ - ٦٣٩.","vol":"24","page":118},{"text":"<span data-type='title' id=toc-3067>٢٠ - باب اغْتِبَاطِ صَاحِبِ القُرْآنِ</span>\n٥٠٢٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَا حَسَدَ إِلاَّ عَلَى اثْنَتَيْنِ، رَجُلٌ آتَاهُ اللهُ الْكِتَابَ وَقَامَ بِهِ آنَاءَ اللَّيْلِ، وَرَجُلٌ أَعْطَاهُ اللهُ مَالًا فَهْوَ يَتَصَدَّقُ بِهِ آنَاءَ اللَّيْلِ وَالنَّهَارِ». [٧٥٢٩ - مسلم: ٨١٥ - فتح: ٩/ ٧٣]\n\n٥٠٢٦ - حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، سَمِعْتُ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺقَالَ: «لَا حَسَدَ إِلاَّ فِي اثْنَتَيْنِ: رَجُلٌ عَلَّمَهُ اللهُ الْقُرْآنَ فَهُوَ يَتْلُوهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ، فَسَمِعَهُ جَارٌ لَهُ فَقَالَ: لَيْتَنِي أُوتِيتُ مِثْلَ مَا أُوتِيَ فُلَانٌ فَعَمِلْتُ مِثْلَ مَا يَعْمَلُ، وَرَجُلٌ آتَاهُ اللهُ مَالًا فَهْوَ يُهْلِكُهُ فِي الْحَقِّ، فَقَالَ رَجُلٌ: لَيْتَنِي أُوتِيتُ مِثْلَ مَا أُوتِيَ فُلَانٌ فَعَمِلْتُ مِثْلَ مَا يَعْمَلُ». [٧٥٢٨،٧٢٣٢ - فتح: ٩/ ٧٣]\nذكر فيه حديث ابن عُمَرَ ﵄: \"لَا حَسَدَ إِلَّا عَلَى اثْنَتَيْنِ: رَجُل آتَاهُ اللهُ الكِتَابَ فَقَامَ بِهِ آنَاءَ اللَّيْلِ، وَرَجُل أَعْطَاهُ اللهُ مَالًا فَهُوَ يَتَصَدَّقُ بِهِ آنَاءَ اللَّيْلِ وَالنَّهَارِ\".\nوحديث أَبِي هُرَيْرَةَ ﵁: \"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ عَلَّمَهُ اللهُ القُرْآنَ فَهُوَ يَتلُوهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ، فَسَمِعَهُ جَارٌ لَهُ فَقَالَ: لَيتَنِي أُوتِيتُ مِثلَ مَا أُوتِيَ فُلَانٌ فَعَمِلْتُ مِثْلَ مَا يَعْمَلُ. وَرَجُلٌ آتَاهُ الله مَالًا فَهْوَ يُهْلِكُهُ فِي الحَقِّ، فَقَالَ رَجُلٌ: لَيْتَنِي أُوتِيتُ مِثْلَ مَا أُوتِيَ فُلَانٌ فَعَمِلْتُ مِثْلَ مَا يَعْمَلُ\".\nهذا الحديث سلف في أول الكتاب في العلم، في باب: الاغتباط في العلم والحكمة في حديث ابن مسعود، وكذا في الزكاة (^١).\n_________\n(^١) سلف برقم (٧٣)، (١٤٠٩) باب: إنفاق المال في حقه.","vol":"24","page":119},{"text":"وشيخ البخاري في حديث أبي هريرة علي بن إبراهيم؛ فقيل: الواسطي. وقيل: ابن إشكاب. قال أبو علي: كذا في روايتنا عن ابن السكن وأبي أحمد وأبي زيد، حدثنا علي بن إبراهيم، ثنا روح؛ فقيل: إنه علي بن إبراهيم بن عبد الحميد الواسطي (^١). وقال أبو أحمد الجرجاني: يشبه أن يكون علي بن الحسين بن إبراهيم بن إشكاب (^٢). وقال الدارقطني: علي بن عبد الله بن إبراهيم شيخ البخاري عن حجاج لم يذكر غيره. فأشار صاحب \"الزهرة في أسماء مشاهير المحدثين\" إلى نحو هذا، وقال: روى عنه البخاري أربعة أحاديث.\nوقد سلف أن معنى: \"لا حسد\": لا غبطة، وهي تمني أن يكون له مثله دون زوالٍ عنه. قال ثعلب: أي: لا حسد لا يضر إلا في كذا. وهو ظاهر ترجمة البخاري. و\"آناء الليل\" ساعاته واحدها إني، وظاهر الحديث الأول أنه يقوم به في الصلاة بخلاف قوله في الثاني: \"يتلوه\" فإنه محتمل.\nوفيه: أن النية إذا حصلت تقوم مقام العمل، فنية المؤمن من عمله. وهنا هي مثله؛ لأن العمل لا بد أن يكون فيه للنفس حظ، والنية تعرى عن ذلك.\nفصل:\nوروى أبو عبيد بإسناده إلى عبد الله بن عمرو بن العاصي قال: من جمع القرآن فقد حمل أمرًا عظيمًا، وقد استدرجت النبوة بين جنبيه إلا أنه لا يوحى إليه، فلا ينبغي لصاحب القرآن أن يرفث فيمن يرفث، ولا يجهل\n_________\n(^١) \"تقييد المهمل\" ٣/ ١٠٠٤.\n(^٢) \"أسامي من روى عنهم محمد بن إسماعيل البخاري\" ص ١٥٧ (١٥٠).","vol":"24","page":120},{"text":"فيمن يجهل وفي جوفه كلام الله. وقال سفيان بن عيينة: من أعطي القرآن فمد عينيه إلى شيء مما صغر القرآن فقد خالف القرآن، ألم تسمع قوله تعالى ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (٨٧)﴾ [الحجر: ٨٧] لأنه يِعِني القرآن. وقوله ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ إلى قوله: ﴿وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾ [السجدة: ١٦] قال: هو القرآن. قال أبو عبيد: ومن ذلك قوله - ﵇ -: \"ما أنفق عبد من نفقة أفضل من نفقة في قول\". ومنه قول شريح لرجل سمعه يتكلم فقال له: أمسك نفقتك (^١).\nفصل:\nفي حديث ابن عمر وأبي هريرة ﵃ أن حامل القرآن ينبغي له القيام به آناء الليل وآناء النهار، ومن فعل ذلك فهو الذي يحسد على فعله فيه، وكذلك من آتاه الله مالًا وتصدق به آناء الليل والنهار فهو المحسود عليه، ومن لم يتصدق به وشح عليه فلا ينبغي حسده عليه؛ لما يخشى من سوء عاقبته وحسابه عليه.\n_________\n(^١) \"فضائل القرآن\" ص ١١٣ - ١١٥.","vol":"24","page":121},{"text":"<span data-type='title' id=toc-3068>٢١ - باب خَيْرُكُمْ مَنْ تَعَلَّمَ القُرْآنَ وَعَلَّمَهُ</span>\n٥٠٢٧ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ، قَالَ: أَخْبَرَنِي عَلْقَمَةُ بْنُ مَرْثَدٍ: سَمِعْتُ سَعْدَ بْنَ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عُثْمَانَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ». قَالَ: وَأَقْرَأَ أَبُو عَبْدِ الرَّحْمَنِ فِي إِمْرَةِ عُثْمَانَ حَتَّى كَانَ الْحَجَّاجُ، قَالَ: وَذَاكَ الذِي أَقْعَدَنِي مَقْعَدِي هَذَا. [٥٠٢٨ - فتح: ٩/ ٧٤]\n\n٥٠٢٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عُثْمَانَ بْنِ عَفَّانَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ أَفْضَلَكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ». [انظر: ٥٠٢٧ - فتح: ٩/ ٧٤]\n\n٥٠٢٩ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: أَتَتِ النَّبِيَّ - ﷺ - امْرَأَةٌ فَقَالَتْ: إِنَّهَا قَدْ وَهَبَتْ نَفْسَهَا لله ٦/ ٢٣٧ وَلِرَسُولِ اللهِ - ﷺ - فَقَالَ: «مَا لِي فِي النِّسَاءِ مِنْ حَاجَةٍ». فَقَالَ رَجُلٌ: زَوِّجْنِيهَا. قَالَ: «أَعْطِهَا ثَوْبًا». قَالَ: لَا أَجِدُ. قَالَ: «أَعْطِهَا وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». فَاعْتَلَّ لَهُ. فَقَالَ: «مَا مَعَكَ مِنَ الْقُرْآنِ؟». قَالَ: كَذَا وَكَذَا. قَالَ: «فَقَدْ زَوَّجْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح: ٩/ ٧٤]\nحَدَّثنَا حَجَّاجُ بْنُ مِنْهَالٍ، ثنَا شُعْبَةُ، قَالَ: أَخْبَرَنِي عَلْقَمَةُ بْنُ مَرْثَدٍ: سَمِعْتُ سَعْدَ بْنَ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عُثْمَانَ بن عفان ﵁، عَنِ النَّبِيِّ - ﷺقَالَ: \"خَيْرُكُمْ مَنْ تَعَلَّمَ القُرْآنَ وَعَلَّمَهُ\". قَالَ: وَأَقْرَأَ أَبُو عَبْدِ الرَّحْمَنِ فِي إِمْرَةِ عُثْمَانَ حتَّى كَانَ الحَجَّاجُ، قَالَ: وَذَاكَ الذِي أَقْعَدَنِي مَقْعَدِي هذا.\nحدَّثنَا أَبُو نُعَيْمٍ، ثنَا سُفْيَانُ، عَنْ عَلْقَمَةَ فذكره بلفظ: \"إِنَّ أَفْضَلَكُمْ\" إلى آخره.","vol":"24","page":122},{"text":"الشرح:\nتابع شعبة جماعة منهم قيس بن الربيع، ذكر الحافظ أبو العلاء الحسن بن أحمد الهمذاني العطار (^١) في \"الهادي في القراءات\" أنه تابع جماعة فعددهم فوق الثلاثين، منهم عبد بن حميد، وقيس الذي ذكرناه؛ قال: وتابع سفيان مسعر ثم عددهم عشرين نفسًا، وفي \"صحيح البخاري\"، وبعده الترمذي (^٢) ما رواه شعبة وسفيان إشعارٌ أنهم حملوا ذلك من هذين الجبلين، على أن علقمة سمعه أولًا من سعد بن عبيدة، عن أبي عبد الرحمن ثم سمعه بعد من أبي عبد الرحمن نفسه، فرواه أولًا كذلك ثم ثانيًا كما حكاه.\nوأما أبو الحسين القشيري (^٣)، فإنه عدل فيما أرى عن إخراجه في كتابه، وعللَّه بثلاث علل: الاختلاف الذي ذكرناه، ووقف من وقفه، وإرسال من أرسله، وبما روي عن شعبة أنه قال: لم يسمع أبو عبد الرحمن من عثمان. وقيل لأبي حاتم: [سمع] (^٤) من عثمان؟ قال: روى عنه لا يذكر سماعًا (^٥).\nوالجواب: أن الخلاف بين سفيان وشعبة لا يوجب القدح؛ لأنهما إذا اختلفا فالحديث حديث سفيان كما نص عليه شعبة ونحوه أبو داود والترمذي، وقال يحيى بن سعيد: ما أحد عندي يعدل شعبة، وإذا خالفه سفيان أخذت بقول سفيان.\n_________\n(^١) انظر ترجمته في: \"تاريخ الإسلام\" ٣٩/ ٣٣٤ (٣١٦)، \"سير أعلام النبلاء\" ٢١/ ٤٠ (٢).\n(^٢) الترمذي (٢٩٠٧ - ٢٩٠٨).\n(^٣) ورد بهامش الأصل حاشية نصها: يعني مسلمًا.\n(^٤) كلمة ساقطة من الأصل، يقتضي السياق إثباتها، وكذا هي في المصدر الآتي.\n(^٥) \"المراسيل\" ص ١٠٦ - ١٠٧ (٣٨٢).","vol":"24","page":123},{"text":"وأما الإعلال بالوقف والإرسال؛ لأن الحافظ إذا زاد قبلت زيادته إجماعًا (^١)، اللهم إذا كان هو الذي رواه زائدًا وناقصًا فقد يتوقف فيه لأجل ضبطه، اللهم إلا إذا كان إمامًا صاحب فتوى أو ممن مذهبه تقطيع الحديث.\nوأما الثالث فقال بعضهم: إن الأكابر من الصدر الأول قالوا: إن أبا عبد الرحمن قرأ القرآن على عثمان وعلي وابن مسعود، ثم إن المعاصرة كافية عند قوم كما ذهب إليه مسلم وغيره وقد تعاصرا جزمًا، وصرح بعضهم بسماعه منه. والبخاري شرطه ذا، وأخرج له في \"صحيحه\"، وقال: تعلم القرآن في أيام عثمان حتى بلغ أيام الحجاج. ورواية الترمذي، عن ابن بشار، عن يحيى بن سعيد، عن سفيان وشعبة؛ كلاهما عن علقمة، عن سعد، عن عبيدة، عن أبي عبد الرحمن (^٢). وحكم علي بن المديني على يحيى بن سعيد بالوَهَمِ فيه كونه ذكر من طريق الثوري وشعبة عن علقمة، عن سعد، فيحتمل أن يكون يحيى لما جمع بينهما ساق الحديث على لفظ شعبة وروايته، وحمل حديث الثوري على حديث شعبة.\nقلت: أخرجه النسائي في فضائل القرآن مفصلًا فقال: حدثنا عبيد الله بن سعيد، ثنا يحيى عن شعبة وسفيان، حدثهما علقمة عن سعد، عن أبي عبد الرحمن، عن عثمان مرفوعًا، قال شعبة: \"خيركم من تعلم القرآن وعلمه\" قال سفيان: \"أفضلكم\" (^٣).\n_________\n(^١) ورد بهامش الأصل: في المسالة خلاف، وليس إجماعا، وكذا مسألة إذا رواه زائدًا أو ناقصًا، أي: الواحد الثقة، فالخلاف فيه أيضا.\n(^٢) \"سنن الترمذي\" (٢٩٠٨).\n(^٣) \"فضائل القرآن\" (٦٢)، وهو في \"السنن الكبرى\" ٥/ ١٩ (٨٠٣٧).","vol":"24","page":124},{"text":"ورواه خلاد بن يحيى المكي، عن الثوري، عن علقمة، عن سعد أيضًا؛ فتابع يحيى، ورواه سعيد بن سالم القداح، عن الثوري ومحمد بن أبان، عن صالح الكوفي، عن علقمة، عن سعد. وروى أبو الحسن سعيد بن سلام العطار البصري هذا الحديث عن محمد بن أبان، عن علقمة، عن أبي عبد الرحمن السلمي، عن أبان بن عثمان بن عفان، عن أبيه عثمان.\nقال الدارقطني: ووهم في ذكر أبان في إسناده (^١). فإن ثبتت روايته فالحديث غريب، على أنه يحتمل أن يكون السلمي سمعه من أبان، ثم من عثمان. وروى عاصم بن علي في إحدى الروايتين عنه عن شعبة، عن مسعر، عن علقمة، عن سعد بن عبيدة، عن السلمي، عن علي. فإن ثبت ذلك فهو غريب جدًّا، ورواه محمد بن بكير الحضرمي، عن شريك، عن عاصم بن بهدلة، عن السلمي عن ابن مسعود.\nقال الدارقطني: أصحها علقمة عن سعد، عن أبي عبد الرحمن عن عئمان مرفوعًا (^٢)، وفي \"سنن أبي داود\" عن سعد بن أبي وقاص مرفوعًا: \"خيركم من تعلم القرآن، وعلم القرآن\" (^٣) وفي \"أخلاق حملة القرآن\" للآجري من حديث عبد الرحمن بن إسحاق، عن النعمان بن سعد، عن علي مرفوعًا: \"خيركم من تعلم القرآن وعلمه\" (^٤) وقد أدرج بعض\n_________\n(^١) \"علل الدارقطني\" ٣/ ٥٧.\n(^٢) \"العلل\" ٣/ ٥٩.\n(^٣) أبو داود (١٤٥٢) من حديث عثمان بن عفان.\n(^٤) \"أخلاق حملة القرآن\" ص ١٣١ - ١٣٢.\nورواه أيضًا الترمذي (٢٩٠٩)، وعبد الله بن أحمد ١/ ١٥٣. قال أحمد شاكر في تعليقه على \"المسند\" (١٣١٧): إسناده ضعيف، وضعفه أيضًا الألباني في \"الصحيحة\" (١١٧٢) وقد صحح الحديث بشواهده.","vol":"24","page":125},{"text":"الرواة فيه ما يوهم رفعه، روى أبو يحيى إسحاق بن سليمان الرازي، عن الجراح، عن الضحاك، عن علقمة، عن السلمي، عن عثمان رفعه: \"خيركم من تعلم القرآن وعلمه\"، وفضل القرآن على سائر الكلام كفضل الخالق على المخلوق (^١). وهذا الأخير من قول أبي عبد الرحمن (^٢) كما نبه عليه الحفاظ إسحاق بن راهويه وغيره (^٣). على أن هذِه الزيادة وحدها جاءت متصلة من هذِه الطريق إلى عثمان مرفوعًا (^٤).\nورواها أيضًا وحدها أبو سعيد الخدري مرفوعًا، أخرجه الترمذي (^٥)\n_________\n(^١) رواه البيهقي في \"الأسماء والصفات\" ١/ ٥٨٠ (٥٠٦) من هذا الطريق هكذا. ورواه أيضًا ابن الضريس في \"فضائل القرآن\" (٣٥) من طريق عبد الواحد المقرئ، عن الجراح، به.\n(^٢) قال البخاري في \"خلق أفعال العباد\" (٧٤) قال: أبو عبد الرحمن السلمي، فذكره. ورواه الفريابي في \"فضائل القرآن\" (١١) ومن طريق شعبة، عن علقمة بن مرثد، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، عن عثمان مرفوعًا: \"خيركم … \" الحديث. قال أبو عبد الرحمن: … فذكر قوله. هكذا مبينًا المرفوع من قول أبي عبد الرحمن.\nورواه أيضًا هكذا اللالكائي في \"شرح الأصول\" (٥٥٦)، والبيهقي في \"الشعب\" ٢/ ٤٠٥٤ (٢٢٠٩)، وفي \"الأسماء والصفات\" (٥٠٤)، وفي \"الاعتقاد\" ص ١٠٤ - ١٠٥ من طريق إسحاق بن سليمان الرازي المذكور.\n(^٣) نقل ذلك عنه الدارقطني في \"العلل\" ٣/ ٥٧. ونبه على ذلك أيضًا البيهقي في \"الأسماء والصفات\" ١/ ٥٧٨ - ٥٨٠، وانظر: \"الصحيحة\" ٣/ ١٦٨.\n(^٤) رواها ابن بطة في \"الإبانة\" ١/ ٢٢٧ - ٢٢٨ (٤)، والبيهقي في \"الأسماء وا لصفات\" ١/ ٥٧٩ (٥٠٥).\n(^٥) \"سنن الترمذي\" (٢٩٢٦) من طريق محمد بن الحسن بن أبي يزيد الهمداني، عن عمرو بن قيس عن عطية العوفي عن أبي سعيد، مرفوعًا.\nقال الترمذي: حديث حسن غريب. وقال أبو حاتم كما في \"العلل\" ٢/ ٨٢: حديث منكر، ومحمد بن الحسن ليس بالقوي. وضعفه الألباني في \"الضعيفة\" (١٣٣٥).","vol":"24","page":126},{"text":"وروي نحوه أيضًا عن أبي هريرة (^١)، وأنس، وللحاكم -وقال: صحيح الإسناد- عن أبي ذر مرفوعًا: \"إنكم لا ترجعون إلى الله بشيء أفضل مما خرج منه\" يعني: القرآن (^٢).\nفصل:\nالحديث دال على أن قراءة القرآن من أفضل أعمال البر كلها؛ لأنه لما كان من تعلم القرآن وعلمه أفضل الناس وخيرهم دل على ما قلناه؛ لأنه إنما أوجب له الخيرية والفضل من أجل القرآن، وكان له فضل التعليم جاريًا ما دام كل من علمه باقيًا.\nفصل:\nإن قلت أيما أفضل تعلم القرآن أو تعلم الفقه؟ قلت: الثاني أفضل. وقال ابن الجوزي: تعلم اللازم منه فرض على الأعيان، وتعلم جميعهما فرض على الكفاية إذا قام به قوم سقط الحرج عن الباقين، وقد استويا في الحالتين، فإن فرضنا الكلام فيها على قدر الواجب في حق الأعيان فالتشاغل في الفقه أفضل، وذلك راجع إلى حاجة الإنسان؛ لأن الفقه أفضل من القراءة، وإنما كان الأقرأ في زمنه - ﷺهو الأفقه؛ فلذلك قدم القارئ في الصلاة، وقال - ﵇ -: \"خيركم\". الحديث.\n_________\n(^١) رواه البيهقي في \"الأسماء والصفات\" (٥٠٩) من طريق عمر الأبح، عن سعيد بن أبي عروبة، عن قتادة، عن الأشعث، عن شهر بن حوشب، عن أبي هريرة، مرفوعًا.\nقال البيهقي: تفرد به عمر الأبح وليس بالقوي. وانظر: \"الضعيفة\" (١٣٣٤).\n(^٢) \"المستدرك\" ١/ ٥٥٥.\nوضعفه الألباني في \"الضعيفة\" ٤/ ٤٢٧، بعد أن كان صححه في\"الصحيحة\" (٩٦١).","vol":"24","page":127},{"text":"فصل:\nثم ذكر البخاري حديث سَهْلِ بْنِ سَعْدٍ: أَتَتِ النَّبِيَّ - ﷺ - امْرَأَةٌ فَقَالَتْ: إِنَّهَا قَدْ وَهَبَتْ نَفْسَهَا لله وَلرَسُولِهِ فَقَالَ: \"مَا لِي فِي النِّسَاءِ مِنْ حَاجَةٍ\". فَقَالَ رَجُلٌ: زَوِّجْنِيهَا .. الحديث، وقد سلف في الوكالة (^١).\nووجه إدخاله هنا؛ لأنه زوَّجه المرأةَ لحرمة القرآن، واعترضه ابن المنير فقال: ظن ابن بطال ذلك (^٢)، وليس كذلك؛ بل معنى قوله: \"زوجتكها بما معك من القرآن\" أي: بأن تعلمها إياه، فهي من سبيل التزويج على المنافع التي يجوز عقد الإجارة عليها، وعلى هذا حمله الأئمة، وهو الذي فهمه البخاري، فأدخله في باب تعليم القرآن.\nقال: وقد ظهر بهذا الحديث فضل القرآن على صاحبه في الدين والدنيا ينفعه في دينه بما فيه من المواعظ والآيات، وفي دنياه بكونه قام له مقام المال الذي يتوصل به إلى النكاح وغيره من المقاصد (^٣).\nوفي الحديث: استحباب تعجيل المهر للمرأة، ويجوز أن يكون مؤخرًا على ما ذكر عليه قوله: \"اذهب فقد زوجتكها بما معك من القرآن\".\nوفي أبي داود: \"ما معك؟ \". قال: البقرة والتي تليها، قال: \"قم فعلمها عشرين آية وهي امرأتك\" (^٤).\n_________\n(^١) سلف برقم (٢٣١٠).\n(^٢) \"شرح ابن بطال\" ١٠/ ٢٦٥.\n(^٣) \"المتواري\" ص ٣٩٣.\n(^٤) \"سنن أبي داود\" (٢١١٢) من طريق الحجاج بن الحجاج الباهلي، عن عسل، عن عطاء بن أبي رباح، عن أبي هريرة.\nقال المصنف -﵀- في \"البدر المنير\" ٧/ ٤٣: عسل هذا هو ابن سفيان اليربوعي، وقد ضعفوه. =","vol":"24","page":128},{"text":"قال مكحول: ليس ذلك لأحد بعد رسول الله - ﷺ - (^١)، فقد انعقد النكاح وتأخر المهر الذي هو التعليم.\nفصل:\nاعتذر بعض المالكية عن قوله: \"التمس ولو خاتمًا من حديد\" بأوجه: أحدها أن ذلك على جهة الإعياء والمبالغة كما قال: \"تصدقوا لو بظلف محرق\" (^٢). وفي لفظ: \"ولو فرسن شاة\" (^٣) وليسا مما ينتفع بهما ولا يتصدق بهما، لكن ذكر غير واحد أنهما كانوا يحرقونه ويستفونه ويشربون عليه الماء أيام المجاعة.\nثانيها: لعل الخاتم كان يساوي ربع دينار فصاعدًا؛ لأن الصواغ عندهم قليل.\nثالتها: التماسه له لم يكن ليكون كل الصداق بل شيء تعجله لها قبل الدخول. وهما بعيدان.\n_________\n= وقال الحافظ في \"التلخيص\" ٢/ ٦٠ - ٦١: فيه عسل راويه عن عطاء، وفيه ضعف. وضعفه الألباني في \"ضعيف أبي داود\" (٣٦١).\n(^١) رواه أبو داود (٢١١٣).\nوقال الألباني في \"ضعيف أبي داود\" (٣٦٢): هذا مقطوع موقوف على مكحول، فلا حجة فيه.\n(^٢) رواه أبو داود (١٦٦٧)، والنسائي ٥/ ٨٦ من طريق سعيد بن أبي سعيد، عن عبد الرحمن بن بجير، عن جدته أم بجير -وكانت ممن بايع رسول الله - ﷺ - أنها قالت له: يا رسول الله … فقال لها رسول الله - ﷺ -: \"إن لم تجدي له شيئًا تعطينه إياه إلا ظلفًا محرقًا فادفعيه إليه في يده\".\nوصححه ابن خزيمة ٤/ ١١١ (٢٤٧٣)، وابن حبان ٨/ ١٦٦ - ١٦٧ (٣٣٧٣)، والحاكم ١/ ٤١٧، والألباني في \"صحيح أبي داود\" (١٤٦٧).\n(^٣) سلف برقم (٢٥٦٦) كتاب: الهبة، باب: فضل الهبة، ورواه مسلم (١٠٣٠) كتاب: الزكاة، باب: الحث على الإنفاق وكراهة الإحصاء.","vol":"24","page":129},{"text":"فصل:\nالحديث دال على أن تعلم القرآن يجوز أن يكون صداقًا وهو مذهبنا (^١)، وإحدى الروايتين عن أحمد. والثانية: لا يجوز وإنما كان لذلك الرجل خاصة (^٢)، وقد أسلفنا قول مكحول، والحديث مع الشافعي.\nوخالف في ذلك أيضًا أبو حنيفة ومالك (^٣)، ونقل الترمذي عن أهل الكوفة وأحمد وإسحاق أن النكاح جائز ويجعل لها صداق مثلها (^٤).\nفصل:\nذكر في باب بعده أيضًا وفيه: فصعد النظر إليها وصوبه. وهما مشددان كما نبه عليه ابن العربي، أي رفع وخفض إليها، ويجوز أن يكون ذلك كان قبل الحجاب، ويجوز أن يكون بعده، وهي متلففة، وأي ذلك كان فإنه يدخل في باب نظر الرجل إلى المرأة المخطوبة (^٥)، وسيأتي في موضعه.\n_________\n(^١) فما يصح أخذ العوض عنه بالشرط يصلح أن يكون مهرًا عند الشافعي. انظر: \"مختصر المزني\" ص ٢٤٨، \"أسنى المطالب\" ٣/ ٢١٥.\n(^٢) انظر: \"المحرر\" ٢/ ٣٢، \"الفروع\" ٥/ ٢٦٢.\n(^٣) قالوا بأن لها مهر مثلها إن تزوجها على ذلك؛ لأن المشروع إنما هو الابتغاء بالمال والتعليم ليس بمال. انظر: \"الهداية\" ١/ ٢٤٤ - ٢٢٥، \"التفريع\" ٢/ ٣٧، \"المنتقى\" ٣/ ٢٧٨.\n(^٤) الترمذي بعد حديث (١١١٤).\n(^٥) \"عارضة الأحوذي\" ٥/ ٣٧.","vol":"24","page":130},{"text":"<span data-type='title' id=toc-3069>٢٢ - باب القِرَاءَةِ عَنْ ظَهْرِ القَلْبِ</span>\n٥٠٣٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ، أَنَّ امْرَأَةً جَاءَتْ رَسُولَ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ جِئْتُ لأَهَبَ لَكَ نَفْسِي، فَنَظَرَ إِلَيْهَا رَسُولُ اللهِ - ﷺ - فَصَعَّدَ النَّظَرَ إِلَيْهَا وَصَوَّبَهُ، ثُمَّ طَأْطَأَ رَأْسَهُ، فَلَمَّا رَأَتِ الْمَرْأَةُ أَنَّهُ لَمْ يَقْضِ فِيهَا شَيْئًا جَلَسَتْ، فَقَامَ رَجُلٌ مِنْ أَصْحَابِهِ فَقَالَ: يَا رَسُولَ اللهِ إِنْ لَمْ يَكُنْ لَكَ بِهَا حَاجَةٌ فَزَوِّجْنِيهَا. فَقَالَ: «هَلْ عِنْدَكَ مِنْ شَيْءٍ؟». فَقَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ. قَالَ: «اذْهَبْ إِلَى أَهْلِكَ فَانْظُرْ هَلْ تَجِدُ شَيْئًا». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ مَا وَجَدْتُ شَيْئًا. قَالَ: «انْظُرْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ وَلَا خَاتَمًا مِنْ حَدِيدٍ، وَلَكِنْ هَذَا إِزَارِي -قَالَ سَهْلٌ: مَا لَهُ رِدَاءٌ- فَلَهَا نِصْفُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَا تَصْنَعُ بِإِزَارِكَ؟ إِنْ لَبِسْتَهُ لَمْ يَكُنْ عَلَيْهَا مِنْهُ شَيْءٌ وَإِنْ لَبِسَتْهُ لَمْ يَكُنْ عَلَيْكَ شَيْءٌ». فَجَلَسَ الرَّجُلُ حَتَّى طَالَ مَجْلِسُهُ، ثُمَّ قَامَ، فَرَآهُ رَسُولُ اللهِ - ﷺ - مُوَلِّيًا، فَأَمَرَ بِهِ فَدُعِيَ، فَلَمَّا جَاءَ قَالَ: «مَاذَا مَعَكَ مِنَ الْقُرْآنِ؟». قَالَ: مَعِي سُورَةُ كَذَا وَسُورَةُ كَذَا وَسُورَةُ كَذَا. عَدَّهَا، قَالَ: «أَتَقْرَؤُهُنَّ عَنْ ظَهْرِ قَلْبِكَ؟». قَالَ: نَعَمْ. قَالَ: «اذْهَبْ فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح: ٩/ ٧٨]\nذكر في حديث سهل بن سعد السالف في الباب قبله، وقال في آخره: \"مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ\" وقال في الباب قبله، وفي الوكالة؛ \"زوجتكها\" (^١) وسيأتي الكلام عليه في موضعه.\nواعترض ابن بطال فقال: هذا الحديث يدل على خلاف ما تأوله الشافعي في إنكاحه - ﵇ - الرجل بما معه من القرآن، أنه إنما زوجه إياها بأجرة تعليمها (^٢).\n_________\n(^١) كذا هي في الباب قبله، أما حديث الوكالة (٢٣١٠): \"زوجناكها\".\n(^٢) \"شرح ابن بطال\" ١٠/ ٢٦٦.","vol":"24","page":131},{"text":"وليس كما قال ابن بطال بل هو صريح كما قاله الشافعي لقوله: \"بما معك من القرآن\".\nقال: وقوله فيه: (\"أتقرؤهن عن ظهر قلب؟ \" قال: نعم. فزوجه لذلك) يدل على أنه إنما زوجها منه بحرمة استظهاره للقرآن (^١)، وقد سلف ما فيه.\nفصل:\nقد روي عن رسول الله - ﷺ - تعظيم حامل القرآن وإجلاله وتقديمه. ذكر أبو عبيد من حديث طلحة بن عبيد الله بن كريز قال: قال رسول الله - ﷺ -: \"إن من تعظيم جلال القرآن إكرام ثلاثة: الإمام المقسط وذي الشيبة المسلم وحامل القرآن\" وكان - ﵇ - يوم أحد يأمر بدفن الرجلين والثلاثة في قبر واحد ويقول: \"قدموا أكثرهم قرآنًا\" (^٢).\nفصل:\nوقد روي أنه - ﵇ - أمر بالقرآن في المصحف نظرًا من حديث زيد بن أسلم عن عطاء بن يسار، عن أبي سعيد الخدري مرفوعًا: \"أعطوا أعينكم حظها من العبادة\" قالوا: يا رسول الله، وما حظها من العبادة؟ قال: \"النظر في المصحف والتفكر فيه، والاعتبار عند عجائبه\" (^٣).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٢٦٦ - ٢٦٧.\n(^٢) \"فضائل القرآن\" ص ٨٩ - ٩٠. والحديث الثاني رواه أيضا أبو داود (٣٢١٥)، والترمذي (١٧١٣)، والنسائي ٤/ ٨٠ - ٨١.\nوصححه الألباني في \"الإرواء\" (٧٤٣).\n(^٣) رواه أبو الشيخ في \"العظمة\" (١٢)، والبيهقي في \"الشعب\" ٢/ ٤٠٨ - ٤٠٩ (٢٢٢٢). وقال: إسناده ضعيف، وكذا قال الحافظ العراقي في \"تخريج الإحياء\" ٢/ ١١٩٤ (٤٣٢٣).\nوأورده الألباني في \"الضعيفة\" (١٥٨٦) وقال: موضوع.","vol":"24","page":132},{"text":"قال يزيد ابن أبي حبيب: من قرأ القرآن في المصحف خفف عن والديه العذاب وإن كانا كافرين. وعن عبد الله بن حسان قال: اجتمع اثنا عشر من أصحاب رسول الله - ﷺ - على أن من أفضل العبادة قراءة القرآن نظرًا. وقال أسد بن وداعة (^١): ليس من العبادة شيء أشد على الشيطان من قراءة القرآن نظرًا. وقال وكيع: قال الثوري: سمعنا أن تلاوة القرآن في الصلاة أفضل من تلاوته في غيرها وتلاوته أفضل الذكر، والذكر أفضل من الصدقة، والصدقة أفضل من الصوم،\nوالقراءة في المصحف أحسن من القراءة ظاهرًا؛ لأنها زيادة. وهذِه الآثار من رواية ابن وضاح (^٢).\nفصل:\nومما رُوِي في فضل تعلم القرآن وحمله؛ ما ذكره أبو عبيد من حديث عقبة بن عامر قال: خرج علينا رسول الله - ﷺ - ونحن في الصفة، فقال: \"أيكم يحب أن يغدو كل يوم إلى بطحان والعقيق فيأخذ ناقتين كوماوين زهراوين في غير إثم ولا قطيعة رحم؟ \" قالوا: كلنا يا رسول الله - ﷺ - يحب ذلك، قال: فقال: \"يغدو أحدكم كل يوم إلى المسجد ليتعلم آيتين من كتاب الله خير له من ناقتين ومن ثلاث ومن تعدادهن من الابل\" (^٣).\nوذكر عن كعب الأحبار في التوراة أن الفتى إذا تعلم القرآن وهو حديث السن وحرص عليه وعمل به وتابعه خلطه الله بلحمه ودمه\n_________\n(^١) ورد بهامش الأصل: أسد هذا شامي من صغار التابعين، ناصبي يسب، قال يحيى بن معين: كان هو وزاهر الحرازي وجماعة يسبون عليًّا - ﵁ -.\n(^٢) حكاها عنه ابن بطال ١٠/ ٢٦٧.\n(^٣) \"فضائل القرآن\" ص ٤٤ - ٤٦.\nوالحديث رواه مسلم (٨٠٣) من حديث عقبة بن عامر، بمتنه سواء!","vol":"24","page":133},{"text":"وكتبه عنده من السفرة الكرام البررة، وإذا تعلم الرجل القرآن وقد دخل في السن وحرص عليه، وهو في ذلك يتابعه وينفلت منه كتب له أجره مرتين (^١)، وروي عن الأعمش قال: مرَّ أعرابي بعبد الله بن مسعود وهو يقرئ قومًا القرآن، فقال: ما يصنع هؤلاء؛ فقال ابن مسعود: يقسمون ميراث محمد - ﷺ - (^٢).\nقال عبد الله بن عمرو: عليكم بالقرآن فتعلموه وعلموا أبناءكم فإنكم عنه تُسألون وبه تجزون، وكفى به واعظًا لمن عقل (^٣).\nوقال ابن مسعود: لا يسأل أحد عن نفسه غير القرآن، فإن كان يحب القرآن فإنه يحب الله ورسوله (^٤)، وعن أنس ﵁ مرفوعًا قال: \"إن لله أهلين من الناس\" قيل: من هم يا رسول الله؟ قال: \"هم أهل القرآن أهل الله وخاصته\" (^٥).\n_________\n(^١) \"فضائل القرآن\" ص ٤٦ - ٤٧.\n(^٢) \"فضائل القرآن\" ص ٥١.\n(^٣) السابق ص ٥٢ - ٥٣.\n(^٤) السابق ص ٥١ - ٥٢.\n(^٥) \"فضائل القرآن\" ص ٨٨.\nورواه أيضًا ابن ماجه (٢١٥). قال البوصيري في \"مصباح الزجاجة\" ١/ ٢٩: إسناده صحيح رجاله موثقون.","vol":"24","page":134},{"text":"<span data-type='title' id=toc-3070>٢٣ - باب اسْتِذْكَارِ القُرْآنِ وَتَعَاهُدِهِ</span>\n٥٠٣١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺقَالَ: «إِنَّمَا مَثَلُ صَاحِبِ الْقُرْآنِ كَمَثَلِ صَاحِبِ الإِبِلِ الْمُعَقَّلَةِ إِنْ عَاهَدَ عَلَيْهَا أَمْسَكَهَا، وَإِنْ أَطْلَقَهَا ذَهَبَتْ». [مسلم: ٧٨٩ - فتح: ٩/ ٧٩]\n\n٥٠٣٢ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «بِئْسَ مَا لأَحَدِهِمْ أَنْ يَقُولَ: نَسِيتُ آيَةَ كَيْتَ وَكَيْتَ، بَلْ نُسِّيَ، وَاسْتَذْكِرُوا الْقُرْآنَ، فَإِنَّهُ أَشَدُّ تَفَصِّيًا مِنْ صُدُورِ الرِّجَالِ مِنَ النَّعَمِ».\nحَدَّثَنَا عُثْمَان، حَدَّثَثَا جَرِيرٌ، عَنْ مَنْصُورٍ مِثْلَهُ. تَابَعَة بِشْرٌ، عَنِ ابن المُبَارَكِ، عَنْ شُعْبَةَ. وَتَابَعَهُ ابن خرَيْجٍ، عَنْ عَبْدَةَ، عَنْ شَقِيقٍ: سَمِعْت عَبْدَ اللهِ: سَمِعْتُ النَّبِيَّ - ﷺ -. [٥٠٣٩ - مسلم: ٧٩٠ - فتح: ٩/ ٧٩]\n\n٥٠٣٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺقَالَ: «تَعَاهَدُوا الْقُرْآنَ، فَوَالَّذِى نَفْسِي بِيَدِهِ لَهُوَ أَشَدُّ تَفَصِّيًا مِنَ الإِبِلِ فِي عُقُلِهَا». [مسلم: ٧٩١ - فتح: ٩/ ٧٩]\nذكر فيه أحاديث:\nأحدها:\nحديث ابن عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺقَالَ: \"إِنَّمَا مَثَلُ صَاحِبِ القُرْآنِ كَمَثَلِ صَاحِبِ الابِلِ المُعَقَّلَةِ، إِنْ عَاهَدَ عَلَيْهَا أَمْسَكَهَا، وَإِنْ أَطلقَهَا ذَهَبَتْ\".\nوأخرجه مسلم أيضًا (^١).\n_________\n(^١) مسلم (٧٨٩).","vol":"24","page":135},{"text":"ثانيها:\nحديث مُحَمَّدِ بْنِ عَرْعَرَةَ، حَدَّثنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"بِئْسَ مَا لأَحَدِهِمْ أَنْ يَقُولَ: نَسِيتُ آيَةَ كَيْتَ وَكَيْتَ، بَلْ نُسِّيَ، وَاسْتَذْكِرُوا القُرْآنَ، فَإِنَّهُ أَشَدُّ تَفَصِّيًا مِنْ صُدُورِ الرِّجَالِ مِنَ النَّعَمِ\".\nثم ساق من حديث جَرِيرٍ، عَنْ مَنْصُورٍ، مِثْلَهُ. تَابَعَهُ بِشْرٌ، عَنِ ابن المُبَارَكِ، عَنْ شُعْبَةَ. وَتَابَعَهُ ابن جُرَيْجٍ، عَنْ عَبْدَةَ، عَنْ شَقِيقٍ قال: سمِعْتُ عَبْدَ اللهِ: سَمِعْتُ النَّبِيَّ - ﷺ -. وأخرجه مسلم أيضًا والنسائي والترمذي (^١).\nثالثها:\nحديث أبي أسامة حماد بن أسامة، عن بريد، عن أبي بردة، عن أبي موسى ﵁وهو عبد الله بن قيس بن سليم الأشعري- عن النبي - ﷺ -. قال: \"تَعَاهَدُوا القُرْآنَ، فَوَالَّذِي نَفْسِي بِيَدِهِ لَهُوَ أَشَدُّ تَفَصِّيًا مِنَ الإبِلِ فِي عُقُلِهَا\".\nالشرح:\nالمتابعة الأولى أخرجها الإسماعيلي بنحوها عن الفربري، ثنا مزاحم بن سعيد، ثنا عبد الله بن المبارك، ثنا شعبة.\nوالمتابعة الثانية أخرجها النسائي في \"اليوم والليلة\" بنحوها عن عبد الوارث بن عبد الصمد، عن أبي معمر، عن محمد بن جحادة، عن عبدة، به (^٢).\n_________\n(^١) مسلم (٧٩٠)، النسائي ٢/ ١٥٤ - ١٥٥، الترمذي (٢٩٤٢).\n(^٢) \"عمل اليوم والليلة\" (٧٢٩).","vol":"24","page":136},{"text":"فصل:\nإنما شبه - ﵇ - صاحب القرآن بصاحب الإبل المعقلة إن عاهد عليها أمسكها، وأنه يتفصى من صدور الرجال؛ لقوله تعالى: ﴿إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا (٥)﴾ [المزمل: ٥] فوصفه بالثقل، ولولا ما أعان عباده على حفظه ما حفظوه. قال تعالى: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ [القيامة: ١٧] وقال: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (١٧)﴾ [القمر: ١٧] فبتيسير الله تعالى وعونه لهم عليه بقي في صدورهم.\nوهذان الحديثان يفسران آيات التنزيل، فكأنه قال: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾، ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ]، إذا تعوهد وقرئ أبدًا وتذكر.\nفصل:\nوقوله: (\"أشد تفصِّيًا\") أي: تفلتًا وذهابًا، وهو بالفاء والصاد المهملة. قال صاحب \"العين\": فصى اللحم من العظم: إذا انفسخ، والإنسان تفصى من الشيء إذا تخلص منه والاسم التفصية، والإبل والبقر والغنم لا واحد له من لفظه، والمعنى أنه شبه من يتفلت منه بعض القرآن بالناقة التي انفلتت من عقلها (^١).\nفصل:\nقوله: (\"آيه كيت وكيت\") وهو مئل إلا أنه لا يقال للمؤنث، قاله الداودي، وهي كلمة يعبر بها عن الجمل الكثيرة. قال: كيت نقلت كناية عن الأفعال، وذيت وذيت إخبار عن الأسماء، وزعم أبو السعادات أن أصلها كيّة بالتشديد، والياء فيها بدل من إحدى التائين، والهاء التي في الأصل محذوفة، وقد تضم التاء وتكسر.\n_________\n(^١) \"العين\" ٧/ ١٦٥ بتصرف.","vol":"24","page":137},{"text":"وقوله: (\"بل هو نُسِّي\") يعني أنه عوقب بالنسيان على ذنب كان منه أو على سوء تعهده له، والقيام بحقه، وقيل: إنه خاص بزمانه - ﵇ - والقرآن ينسخ ويرفع فيذهب رسمه وتلاوته ويشتد حفظه عن حملته فيقول القائل منهم: نسيت آية كيت وكيت، فنهاهم عن هذا القول؛ لئلا يتوهموا على محكم القرآن الضياع، فأعلمهم أن الذي يكون من ذلك إنما هو بإذن الله؛ ولما فيه من الحكمة والمصلحة في نسخه ومحوه من قلبه، وأما قول المرء: نسيت كذا. فجائز؛ قال فتى موسى - ﵇ -: ﴿فَإِنِّي نَسِيتُ الْحُوتَ﴾ [الكهف: ٦٣].\nوقال القرطبي: اختلف العلماء في متعلق هذا (الذنب) (^١) فقال بعضهم: هو على نسبة الإنسان لنفسه النسيان إذ لا صنع له فيه، فالذي ينبغي له أن يقول أُنسيت مبنيًّا لما لم يسم فاعله، وهذا ليس بشيء؛ لأنه - ﵇ - قد نسب النسيان إلى نفسه؛ ففي البخاري -كما سيأتي- عن عائشة ﵂ سمع - ﷺ - رجلًا يقرأ فقال: \"يرحمه الله لقد أذكرني بكذا وكذا آية أسقطتهن من سورة كذا\" (^٢) وفي لفظ: \"أنسيتها\" (^٣). وفي آخر: زاد عباد بن عبد الله عن عائشة ﵂ سجد رسول الله - ﷺ - فسمع صوت عباد بن بشر يصلي في المسجد. الحديث (^٤).\nوقد نسبه الله تعالى له في قوله ﴿سَنُقْرِئُكَ فَلَا تَنْسَى (٦) إِلَّا مَا شَاءَ اللهُ﴾ [الأعلى: ٦ - ٧] أن ينسيكه كما قرأت الجماعة ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ\n_________\n(^١) كذا بالأصل، وفي \"المفهم\" ٢/ ٤١٨: (الذم).\n(^٢) سيأتي برقم (٥٠٣٧).\n(^٣) يأتي برقم (٥٠٣٨).\n(^٤) سلف برقم (٢٦٥٥).","vol":"24","page":138},{"text":"نُنْسِهَا﴾ [البقرة: ١٠٦] بضم النون وترك الهمزة أي: ننسكها (^١)، (فلا) (^٢) كان هذا كأنه نهى عن ذلك القول؛ لئلا يتوهم في كثير من محكم القرآن أنه قد ضاع لكثرة الناس، وفيه بُعْدٌ. فمن أضاف النسيان إلى الله فإنه خالقه وخالق الأفعال كلها ومن نسبه إلى نفسه فلأنه فِعْلُه يضاف من جهة الاكتساب والتصرف، ومن نسب ذلك إلى الشيطان كما قال يوشع ﴿وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ﴾ [الكهف: ٦٣] فلما جعل الله له من الوسوسة فلكل إضافة منها وجه صحيح. وقيل: إنما يكون نسيان القرآن لترك تعهده والغفلة عنه كما أن حفظه إنما يكون بتكراره والصلاة به، كما في حديث ابن عمر: \"لو أقام صاحب القرآن يقرأه بالليل والنهار ذكره، وإن لم يقم به نسيه\" (^٣).\nفماذا قال الإنسان: نسيت آيه كيت وكيت، فقد شهد على نفسه بالتفريط، وترك معاهدته، وهو ذنب عظيم كما في حديث أنس من عند الترمذي مرفوعًا: \"عُرضت عليّ أعمال أمتي فلم أرَ ذنبًا أعظم من سورة من القرآن أو آيه أوتيها رجل ثم نسيها\" (^٤)، وهو نص، وعلى\n_________\n(^١) انظر: \"الحجة للقراء السبعة\" ٢/ ١٨٦، \"الكشف عن وجوه القراءات\" ١/ ٢٥٧.\n(^٢) كذا بالأصل، وفي \"المفهم\" ٢/ ٤١٨: (فلما) وهو أصوب.\n(^٣) رواه مسلم (٧٨٩/ ٢٢٧).\n(^٤) \"سنن الترمذي\" (٢٩١٦).\nورواه أيضًا أبو داود (٤٦١) كلاهما من طريق عبد المجيد بن عبد العزيز، عن ابن جريج، عن المطلب بن عبد الله بن حنطب، عن أنس بن مالك، مرفوعًا.\nقال الترمذي: حديث غريب لا نعرفه إلا من هذا الوجه، وذاكرت به محمد بن إسماعيل -يعني: البخاري- فلم يعرفه واستغربه، قال محمد: ولا أعرف للمطلب سماعًا من أحد من أصحاب النبي - ﷺ -. قال: وسمعت عبد الله بن عبد الرحمن يقول؛ لا نعرف للمطلب سماعًا من أحد من أصحاب النبي - ﷺ -. قال عبد الله: وأنكر علي بن المديني أن يكون المطلب سمع من أنس. =","vol":"24","page":139},{"text":"هذا فتعلق الذم ترك ما أمر به من استذكار القرآن وتعاهده، والنسيان ترك ذلك فتعلق الذم عليه، ولا يقال: حفظ جميع القرآن ليس واجبًا على الأعيان، فكيف يذم من تغافل عن حفظه؛ لأنا نقول من جمعه فقد علت رتبته وشرف في نفسه، وكيف لا، ومن حفظه فقد أدرجت النبوة بين جنبيه كما سلف، وصار ممن يقال فيه هو من أهل الله وخاصته فإذا كان كذلك فمن المناسب تغليظ العقوبة على من أخل بمرتبته الدينية ومؤاخذته ما لا يؤاخذ به غيره، وترك معاهدة القرآن تؤدي إلى الرجوع إلى الجهالة. ويدل على صحة ذلك قوله في آخر الحديث: \"بل نُسِّي\" وهذِه اللفظة رويناها مشددة مبنية لما لم يسم فاعله (^١).\nقال القرطبي: وقد سمعتها من بعض من لقيته بالتخفيف وبه ضُبط عن أبي بحر والتشديد لغيره، ولكل وجه صحيح، بالتشديد معناه أنه عوقب بتكثير النسيان عليه لما تمادى في التفريط، والتخفيف معناه تركه غير ملتفت إليه ولا معتن به، كما قال تعالى: ﴿نَسُوا اللهَ فَنَسِيَهُمْ﴾ [التوبة: ٦٧] أي تركهم في العذاب أو تركهم من الرحمة (^٢).\n_________\n= والحديث أعله الدارقطني في \"العلل المتناهية\" (١٥٨). وقال الحافظ في \"الفتح\" ٩/ ٨٦: في إسناده ضعف، وضعفه الألباني في \"ضعيف أبي داود\" (٧١).\n(^١) انتهى من \"المفهم\" ٢/ ٤١٨ - ٤١٩ بتصرف.\n(^٢) \"المفهم\" ٢/ ٤١٩.","vol":"24","page":140},{"text":"<span data-type='title' id=toc-3071>٢٤ - باب القِرَاءَةِ عَلَى الدَّابَّةِ</span>.\n٥٠٣٤ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي أَبُو إِيَاسٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مُغَفَّلٍ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ وَهْوَ يَقْرَأُ عَلَى رَاحِلَتِهِ سُورَةَ الْفَتْحِ. [انظر: ٤٢٨١ - مسلم: ٧٩٤ - فتح: ٩/ ٨٣]\nذكر فيه حديث أبي إِيَاسٍ، عن عَبْدِ اللهِ بْنِ المُغَفَّل ﵁ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمَ فَتْحِ مَكَّةَ وَهْوَ يَقْرَأُ عَلَى رَاحِلَتِهِ سُورَةَ الفَتْحِ.\nسلف في تفسير سورة الفتح (^١).\nوأبو إياس هو معاوية بن قرة بن إياس بن هلال بن رئاب بن عبيد بن سواءة بن سارية بن ذبيان بن ثعلبة بن سليم بن أوس، أخي عثمان أبو عمرو بن أد بن طابخة أخي مدركة ابني إياس. وأم أوس وعثمان: مزينة بنت كلب بن وبرة، وفي بني عثمان معقل بن يسار.\nوأراد البخاري بهذا الباب -والله أعلم- ليدل أن القراءة على الدابة سنة موجودة، وأصل هذِه السنة في كتاب الله، وهو قوله: ﴿لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا﴾ الآية [الزخرف: ١٣].\n_________\n(^١) سلف برقم (٤٨٣٥).","vol":"24","page":141},{"text":"<span data-type='title' id=toc-3072>٢٥ - باب تَعْلِيمِ الصِّبْيَانِ القُرْآنَ</span>\n٥٠٣٥ - حَدَّثَنِي مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: إِنَّ الَّذِي تَدْعُونَهُ الْمُفَصَّلَ هُوَ الْمُحْكَمُ، قَالَ: وَقَالَ ابْنُ عَبَّاسٍ: تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَأَنَا ابْنُ عَشْرِ سِنِينَ وَقَدْ قَرَأْتُ الْمُحْكَمَ. [٥٠٣٦ - فتح: ٩/ ٨٣]\n\n٥٠٣٦ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -: جَمَعْتُ الْمُحْكَمَ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - فَقُلْتُ لَهُ: وَمَا الْمُحْكَمُ؟ قَالَ: الْمُفَصَّلُ. [انظر: ٥٠٣٥ - فتح: ٩/ ٨٣]\nذكر حديث سَعِيدِ بْنِ جُبَيْرٍ قَالَ: إِنَّ الذِي تَدْعُونَهُ المُفَصَّلَ هُوَ المُحْكَمُ، قَالَ: قَالَ ابن عَبَّاسٍ: تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَأَنَا ابن عَشْرِ سِنِينَ وَقَدْ قَرَأتُ المُحْكَمَ.\nوحديث أبي بشر -وهو جعفر بن أبي وحشية إياس اليشكري الواسطي- عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ: جَمَعْتُ المُحْكَمَ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - فَقُلْتُ لَهُ: وَمَا المُحْكَمُ؟ قَالَ: المُفَصَّلُ.\nالشرح:\nفيه كما ترجم له تعليم الصبيان القرآن، وروي أن تعليم القرآن للصبيان يطفئ غضب الرب، ذكره ابن زيد. والمفصل من سورة الحجرات على أصح الأقوال العشرة فيه؛ سمي مفصلًا لكثرة الفصل بين سوره، وقيل: لقلة المنسوخ فيه. وسمي المحكم أيضًا؛ لأن أكثره لا نسخ فيه، قاله ابن التين، وقال قبله: المحكم: المفصل. وقد اختلف في سن عبد الله بن عباس، ففي الصحيح أنه كان في حجة الوداع قد ناهز الاحتلام كما سلف في الصلاة (^١)، وفي رواية\n_________\n(^١) راجع ما سلف برقم (٤٩٣).","vol":"24","page":142},{"text":"أبي إسحاق عن سعيد بن جبير عنه: قبض - ﵇ - وأنا صبي. وفي لفظ: وأنا ابن خمس عشرة سنة، وعن أبي بشر عن سعيد بن جبير عنه: أنه ابن عشر (^١)، كما سلف.\nقال الداودي: وهو وَهَمٌ. وقد قال: توفي وأنا ابن أربع عشرة. وذكر الزبير والواقدي أن ابن عباس ولد في الشعب. وذلك قبل الهجرة بثلاث سنين، وكان ابن ثلاث عشرة سنة حين توفي رسول الله - ﷺ -، وقال ابن حبان: ابن أربع عشرة (^٢)، وقال عمرو بن علي: الصحيح عندنا أنه لما توفي رسول الله - ﷺ - كان قد استوفى ودخل في أربع عشرة.\n_________\n(^١) هي رواية الباب.\n(^٢) \"ثقات ابن حبان\" ٣/ ٢٠٧.","vol":"24","page":143},{"text":"<span data-type='title' id=toc-3073>٢٦ - باب نِسْيَانِ القُرْآنِ، وَهَل يَقُولُ: نَسِيتُ آيَةَ كَذَا وَكَذَا؟ وَقَوْلِ اللهِ: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى (٦) إِلَّا مَا شَاءَ اللهُ﴾ [الأعلى: ٦ - ٧]\n٥٠٣٧ </span>- حَدَّثَنَا رَبِيعُ بْنُ يَحْيَى، حَدَّثَنَا زَائِدَةُ، حَدَّثَنَا هِشَامٌ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يَقْرَأُ فِي الْمَسْجِدِ فَقَالَ: «يَرْحَمُهُ اللهُ لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً مِنْ سُورَةِ كَذَا». ٦/ ٢٣٩\nحَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ، حَدَّثَنَا عِيسَى، عَنْ هِشَامٍ وَقَالَ: أَسْقَطْتُهُنَّ مِنْ سُورَةِ كَذَا. تَابَعَهُ عَليُّ بْنُ مُسْهِرٍ وَعَبْدَةُ، عَنْ هِشَامٍ. [انظر: ٢٦٥٥ - مسلم: ٧٨٨ - فتح: ٩/ ٨٤]\n\n٥٠٣٨ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: سَمِعَ رَسُولُ اللهِ - ﷺ - رَجُلًا يَقْرَأُ فِي سُورَةٍ بِاللَّيْلِ فَقَالَ: «يَرْحَمُهُ اللهُ لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً كُنْتُ أُنْسِيتُهَا مِنْ سُورَةِ كَذَا وَكَذَا». [انظر: ٢٦٥٥ - مسلم: ٧٨٨ - فتح: ٩/ ٨٤]\n\n٥٠٣٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَا لأَحَدِهِمْ يَقُولُ: نَسِيتُ آيَةَ كيْتَ وَكَيْتَ، بَلْ هُوَ نُسِّيَ\". [انظر: ٥٠٣٢ - مسلم: ٧٩٠ - فتح: ٩/ ٨٥]\nذكر فيه حديث عَائِشَةَ ﵂ قَالَتْ: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يَقْرَأُ فِي المَسْجِدِ فَقَالَ: \"يَرْحَمُهُ اللهُ، لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً مِنْ سُورَةِ كَذَا\". وفي أخرى: وَقَالَ: \"مِنْ سُورَةِ كَذَا\". تَابَعَهُ عَلِيُّ بْنُ مُسْهِرٍ وَعَبْدَةُ، عَنْ هِشَامٍ.\nوفي رواية: سَمِعَ النبي - ﷺ - رَجُلًا يَقْرَأُ فِي سُورَةٍ مِنَ اللَّيْلِ؛ فَقَالَ: \"يَرْحَمُهُ اللهُ، لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً كُنْتُ أُنْسِيتُهَا مِنْ سُورَةِ كَذَا وَكَذَا\".","vol":"24","page":144},{"text":"ثم ساق حديث سفْيَانَ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَا لأَحَدِهِمْ يَقُولُ: نَسِيتُ آيَةَ كَيْتَ وَكَيْتَ، بَلْ هُوَ نُسِّيَ\".\nالشرح:\nحديث عائشة سلف في الشهادات (^١).\nوقوله: (تابعه علي بن مسهر وعبدة، عن هشام) يريد: تابعا عيسى بن يونس، ويريد بمتابعة علي ما رواه في \"صحيحه\" من حديث بشر بن آدم، عن علي بن مسهر، عن هشام (^٢). ومتابعة عبدة أخرجها مسلم عن ابن نمير عن عبدة وأبي معاوية؛ كلاهما عن هشام بن عروة عن أبيه عنها (^٣)، وقد سلف الكلام على ذلك قريبًا، وقد نطق القرآن بإضافة النسيان إلى العبد أيضًا في قوله تعالى: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى (٦)﴾ وشهد ذلك بصدق حديث عائشة السالف أنه - ﵇ - قال: \"يرحمه الله كنت أنسيتها\" إلى آخره (^٤)، فأضاف الإسقاط إلى نفسه، والإسقاط هو النسيان بعينه، وحديث عبد الله بخلاف هذا، فاستحب - ﵇ - أن يضيف النسيان إلى خالقه، وقد جاء في القرآن عن فتى موسى - ﵇ - أنه أضاف النسيان مرة إلى نفسه، وأخرى إلى الشيطان كما سلف.\nوفي الحديث \"وإني لأنسى أو أُنَسّى لأسن\" (^٥) يعني إني لأنسى أنا\n_________\n(^١) برقم (٢٦٥٥).\n(^٢) سيأتي قريبًا برقم (٥٠٤٢) باب: من لم ير بأسًا أن يقول.\n(^٣) مسلم (٧٨٨/ ٢٢٥).\n(^٤) سبق تخريجه قريبًا.\n(^٥) رواه مالك في \"الموطأ\" ١/ ١٠٠ بلاغًا. رواية يحيى. قال ابن عبد البر: هذا الحديث بهذا اللفظ، لا أعلمه يروى عن النبي - ﷺ - بوجه من الوجوه مسندًا =","vol":"24","page":145},{"text":"أو ينسيني ربي، فنسب النسيان مرة إلى نفسه ومرة إلى هذا على قول من لم يجعل قوله: \"أو أنسى\" شكًّا من المحدث في أي الكلمتين قال، وهو قول عيسى بن دينار، وليس في شيء من ذلك اختلاف، وهذا تضاد في المعنى؛ لأن لكل إضافة منها معنى صحيحًا في كلام العرب. ومن أضاف النسيان إلى الله فلأنه خالقه وخالق الأفعال كلها، ومن نسبه إلى نفسه فلأنه فعله، كما سلف.\nوإنما أراد -والله أعلم- بقوله - ﵇ -: \"ما لأحدهم .. \" إلى آخره أن يجري ألسن العباد، ونسبة الأفعال إلى بارئها وخالقها وهو الله تعالى؛ ففي ذلك إقرار له بالعبودية، واستسلام لقدرته تعالى، وهو أولى من نسبته الأفعال إلى مكتسبها، فذلك بالكتاب والسنة.\nوفي \"مسند أحمد\" من حديث عبد الرحمن بن أبزى أن النبي - ﷺ - صلى في الفجر فترك آية، فلما صلى قال: \"أفي القوم أبي بن كعب؟ \" قال: بلى يا رسول الله نسخت آية كذا وكذا أو نسيتها؟ قال: \"نسيتها\" (^١).\n_________\n= ولا مقطوعًا من غير هذا الوجه -والله أعلم- وهو أحد الأحاديث الأربعة في \"الموطأ\" التي لا توجد في غيره مسندة ولا مرسلة -والله أعلم- ومعناه صحيح في الأصول. اهـ. \"التمهيد\" ٢٤/ ٣٧٥.\nوقال شيخ الإسلام ابن القيم في \"الزاد\" ١/ ٢٨٦: حديث منقطع.\n(^١) \"مسند أحمد\". ٣/ ٤٠٧.\nوصححه ابن خزيمة ٣/ ٧٣ (١٦٤٧). وقال الهيثمي في \"المجمع\" ٢/ ٦٩: رجاله رجال الصحيح.\nوصححه أيضًا الألباني في \"الصحيحة\" (٢٥٧٩) ولم يعزه إلا للحربي في \"غريب الحديث\"، والحديث رواه أحمد وغيره!","vol":"24","page":146},{"text":"قال ابن التين: وفيه أنه - ﵇ - كان ينسى القرآن ثم يتذكره. قال الداودي: وفيه حجة لقول من يرى أن من قال لم يسلفني فلان أو لم يودعني. فقامت عليه بينة، ثم قال: كنت نسيت وادعى ببينة تشهد بالقضاء أو الرد أو طلب يمين الطالب أن ذلك يكون له، وهذا غير بيِّن.\nفصل:\nقوله: (\"كذا وكذا\") يحتمل من إحدى وعشرين آية إلى ما بعدها على قول ابن عبد الحكم فيمن قال له: عندي كذا وكذا درهمًا؛ أنه يقضي عليه بأحد وعشرين درهمًا؛ لأن ذلك متيقن؛ لأنه أقل ما في بابه، وما زاد على ذلك فهو مشكوك فيه، وكذلك إذا قال له: عندي كذا وكذا درهمًا؛ يقضي عليه بأحد عشر درهمًا، وإذا قال: كذا درهمًا؛ يقضي عليه بعشرين (^١).\nوقال سحنون: تسأل العرب عن ذلك فإن كان الأمر على ما قالوه كان كذلك (^٢). وقال الداودي: يغرم إذا قال: كذا وكذا درهمين؛ لأن هذا أقل ما يقع عليه من مقصد العامة. قال: وهذِه مقالة الشافعي أنه يغرم في قوله: كذا وكذا درهمًا، درهمين، ولو رفع أو جر فدرهم، وفي قوله: كذا درهمًا درهم واحد (^٣).\n_________\n(^١) انظر: \"التاج والإكليل\" ٧/ ٢٣٥.\n(^٢) انظر: \"النوادر والزيادات\" ٩/ ١١٩.\n(^٣) انظر: مقالة الشافعي \"أسنى المطالب\" ٢/ ٣٠٢ - ٣٠٣.","vol":"24","page":147},{"text":"<span data-type='title' id=toc-3074>٢٧ - باب مَنْ لَمْ يَرَ بَأسًا أَن يَقُولَ: سُورَةُ البَقَرَةِ، وَسُورَهُ كَذَا وَكَذَا</span>\n٥٠٤٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنْ عَلْقَمَةَ وَعَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الآيَتَانِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ مَنْ قَرَأَ بِهِمَا فِي لَيْلَةٍ كَفَتَاهُ». [انظر: ٤٠٠٨ - مسلم: ٨٠٧، ٨٠٨ - فتح: ٩/ ٨٧]\n\n٥٠٤١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ عَنْ حَدِيثِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَعَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ الْقَارِيِّ، أَنَّهُمَا سَمِعَا عُمَرَ بْنَ الْخَطَّابِ يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمِ بْنِ حِزَامٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ فِي حَيَاةِ رَسُولِ اللهِ - ﷺ -، فَاسْتَمَعْتُ لِقِرَاءَتِهِ فَإِذَا هُوَ يَقْرَؤُهَا عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يُقْرِئْنِيهَا رَسُولُ اللهِ - ﷺ -، فَكِدْتُ أُسَاوِرُهُ فِي الصَّلَاةِ، فَانْتَظَرْتُهُ حَتَّى سَلَّمَ فَلَبَبْتُهُ فَقُلْتُ: مَنْ أَقْرَأَكَ هَذِهِ السُّورَةَ الَّتِي سَمِعْتُكَ تَقْرَأُ؟ قَالَ: أَقْرَأَنِيهَا رَسُولُ اللهِ - ﷺ -. فَقُلْتُ لَهُ: كَذَبْتَ، فَوَاللهِ إِنَّ رَسُولَ اللهِ - ﷺ - لَهُوَ أَقْرَأَنِي هَذِهِ السُّورَةَ الَّتِي سَمِعْتُكَ، فَانْطَلَقْتُ بِهِ إِلَى رَسُولِ اللهِ - ﷺ - أَقُودُهُ فَقُلْتُ: يَا رَسُولَ اللهِ إِنِّي سَمِعْتُ هَذَا يَقْرَأُ سُورَةَ الْفُرْقَانِ عَلَى حُرُوفٍ لَمْ تُقْرِئْنِيهَا، وَإِنَّكَ أَقْرَأْتَنِي سُورَةَ الْفُرْقَانِ. فَقَالَ: «يَا هِشَامُ اقْرَأْهَا». فَقَرَأَهَا الْقِرَاءَةَ الَّتِي سَمِعْتُهُ فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَكَذَا أُنْزِلَتْ». ثُمَّ قَالَ: «اقْرَأْ يَا عُمَرُ». فَقَرَأْتُهَا الَّتِي أَقْرَأَنِيهَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَكَذَا أُنْزِلَتْ». ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ». [انظر: ٢٤١٩ - مسلم: ٨١٨ - فتح: ٩/ ٨٧]\n\n٥٠٤٢ - حَدَّثَنَا بِشْرُ بْنُ آدَمَ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، أَخْبَرَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعَ النَّبِيُّ - ﷺ - قَارِئًا يَقْرَأُ مِنَ اللَّيْلِ فِي الْمَسْجِدِ فَقَالَ: «يَرْحَمُهُ اللهُ لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً أَسْقَطْتُهَا مِنْ سُورَةِ كَذَا وَكَذَا». [انظر: ٢٦٥٥ - مسلم: ٧٨٨ - فتح: ٩/ ٨٧]\nذكر فيه حديث أَبِي مَسْعُودٍ الأَنْصَارِيِّ: \"الآيَتَانِ مِنْ آخِرِ سُورَةِ البَقَرَةِ مَنْ قَرَأَ بِهِمَا فِي لَيْلَةٍ كَفَتَاهُ\".","vol":"24","page":148},{"text":"وقد سلف قريبًا (^١).\nوحديث عمر عن هشام في قراءة سورة الفرقان السالف في باب: أنزل القرآن على سبعة أحرف (^٢).\nوحديث عائشة السالف قريبًا: \"من سورة كذا وكذا\" (^٣).\nوفيها: رد على من يقول: لا يجوز أن يقول: سورة البقرة، ولا سورة آل عمران، وزعم أن الصواب في ذلك أن يقال: السورة التي يذكر فيها البقرة، ويذكر فيها آل عمران، وهو قول يُرْوى عن بعض السلف. وقالوا: إذا قال: سورة البقرة، وسورة آل عمران فقد أضاف السورة إلى البقرة، والبقرة لا سورة لها، وقد سلف هذا المعنى في الحج في باب: يكبر مع كل حصاة (^٤).\nوقول عمر لهشام: كذبت. يريد على ظنه وما ظهر له.\n_________\n(^١) برقم (٥٠٠٨ - ٥٠٠٩).\n(^٢) برقم (٤٩٩٢).\n(^٣) برقم (٥٠٣٨).\n(^٤) راجع شرح الحديث السالف برقم (١٧٥٠).","vol":"24","page":149},{"text":"<span data-type='title' id=toc-3075>٢٨ - باب التَّرتِيلِ فِي القِرَاءَةِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا﴾ [المزمل: ٤] وَقَوْلِهِ: ﴿وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ﴾ [الإسراء: ١٠٦] وَمَا يُكْرَهُ أَنْ يُهَذَّ كَهَذِّ الشِّعْرِ. ﴿يُفْرَقُ﴾ [الدخان: ٤]: يُفَصَّلُ. قَالَ ابن عَبَّاس - ﵄ -: ﴿فَرَقْنَاهُ﴾: فَصَّلْنَاهُ.\n\n٥٠٤٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا مَهْدِيُّ بْنُ مَيْمُونٍ، حَدَّثَنَا وَاصِلٌ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: غَدَوْنَا عَلَى عَبْدِ اللهِ، فَقَالَ رَجُلٌ: قَرَأْتُ الْمُفَصَّلَ الْبَارِحَةَ. فَقَالَ: هَذًّا كَهَذِّ الشِّعْرِ، إِنَّا قَدْ سَمِعْنَا الْقِرَاءَةَ، وَإِنِّي لأَحْفَظُ الْقُرَنَاءَ الَّتِي كَانَ يَقْرَأُ بِهِنَّ النَّبِيُّ - ﷺ -: ثَمَانِيَ عَشْرَةَ سُورَةً مِنَ الْمُفَصَّلِ، وَسُورَتَيْنِ مِنْ آلِ حم. [انظر: ٧٧٥ - مسلم: ٨٢٢ - فتح: ٩/ ٨٨]\n\n٥٠٤٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - فِي قَوْلِهِ: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ [القيامة: ١٦] قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا نَزَلَ جِبْرِيلُ بِالْوَحْيِ، وَكَانَ مِمَّا يُحَرِّكُ بِهِ لِسَانَهُ وَشَفَتَيْهِ، فَيَشْتَدُّ عَلَيْهِ، وَكَانَ يُعْرَفُ مِنْهُ، فَأَنْزَلَ اللهُ الآيَةَ الَّتِي فِي: ﴿لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (١)﴾ [القيامة: ١] ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧) فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ [القيامة: ١٦ - ١٨]: فَإِذَا أَنْزَلْنَاهُ فَاسْتَمِعْ ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (١٩)﴾ قَالَ: إِنَّ عَلَيْنَا أَنْ نُبَيِّنَهُ بِلِسَانِكَ. قَالَ: وَكَانَ إِذَا أَتَاهُ جِبْرِيلُ أَطْرَقَ، فَإِذَا ذَهَبَ قَرَأَهُ كَمَا وَعَدَهُ اللهُ. [انظر: ٥ - مسلم: ٤٤٨ - فتح: ٩/ ٨٨]\nالشرح:\nمعنى الآية الأولى: بَيِّنْهُ حَرْفًا حَرْفًا -كما قال ابن عباس (^١) - وعن مجاهد: يرتل ترتيلًا.\n_________\n(^١) رواه الطبري ١٢/ ٢٨١ (٣٥١٨٨) عن ابن عباس: بينه بيانًا.","vol":"24","page":150},{"text":"حكاه أبو عبيد (^١)، وعنه: بعضه في إثر بعض (^٢). أي: اقرأه على ترتيل وهو بمعناه.\nوأثر ابن عباس أخرجه ابن المنذر عن علي بن المبارك، ثنا زيد، ثنا ابن ثور، عن ابن جريج، عنه.\nوالصحيح -كما قال ابن المنير- في معنى الآية: نزلناه نجومًا جملة واحدة بخلاف الكتب المتقدمة، يدل عليه قوله ﴿لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ﴾ (^٣). وقال أبو حمزة: قلت لابن عباس إني سريع القراءة، وإني أقرأ القرآن في ثلاث. فقال: لأن أقرأ البقرة في ليلة فأتدبرها وأرتلها خير من أن أقرأ كما تقول (^٤)، وقال مرة: خير من أن أجمع القرآن (^٥).\nوأكثر العلماء يستحبون الترتيل في القراءة ليتدبره القارئ، ويتفهم معانيه. روى علقمة عن ابن مسعود قال: لا تنثروه نثرًا كالدقل، ولا تهذوه هذَّ الشعر، قِفُوا عندَ عجائبه، وحركوا به القلوب، ولا يكن هم أحدكم آخر السورة.\nوذكر أبو عبيد أن رجلًا سأل مجاهدًا عن رجل قرأ البقرة وآل عمران، ورجل قرأ البقرة، قيامهما واحد، وركوعهما واحد، وسجودهما واحد، أيما أفضل؟ قال: الذي قرأ البقرة، وقرأ ﴿وَقُرْآنًا فَرَقْنَاهُ﴾ الآية [الإسر اء: ١٠٦] (^٦).\n_________\n(^١) \"فضائل القرآن\" ص ١٥٦، وفيه قال: ترسل فيه ترسلًا. أي بالسين. وكذا رواه الطبراي ١٢/ ٨٠ (٣٥١٨٤).\n(^٢) رواه الطبري (٣٥١٨٢ - ٣٥١٨٣ - ٣٥١٨٥، ٣٥١٨٩).\n(^٣) \"المتواري\" ص ٣٩٦.\n(^٤) رواه أبو عبيد في \"فضائل القرآن\" ص ١٥٧.\n(^٥) السابق ص ١٥٧ - ١٥٨.\n(^٦) \"فضائل القرآن\" ص ١٥٨.","vol":"24","page":151},{"text":"وقال الشعبي: إذا قرأتم القرآن، فاقرءوه قراءة تسمعه آذانكم وتفهمه قلوبكم، فإن الأذنين عدل بين اللسان والقلب، فإذا مررتم بذكر الله فاذكروا الله، وإذا مررتم بذكر النار فاستعيذوا بالله منها، وإذا مررتم بذكر الجنة فاسألوا الله.\nوفيها قول آخر: روى ابن القاسم وابن وهب عن مالك في الهذ في القراءة قال: من الناس من إذا هذَّ أخف عليه، وإذا رتل أخطأ، ومن الناس من لا يحسن يهذَّ، والناس في هذا على قدر حالاتهم، وما يخف عليهم وكل واسع (^١).\nوقد روي عن جماعة من السلف أنهم كانوا يختمون القرآن في ركعة، وهذا لا يتمكن إلا بالهذَّ.\nوالحجة لهذا القول حديث أبي هريرة ﵁ السالف في مناقب الأنبياء: \"خفف على داود القرآن فكان، يأمر بدوابه فتسرج، فيقرأ القرآن قبل أن تسرج دوابه\" (^٢). وهذا لا يتم له - ﵇ - إلا بالهذ وسرعة القراءة. والمراد بالقرآن هنا الزبور، وداود فيمن أنزل الله فيه: ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠].\nوإنما ذكر - ﵇ - هذا الفعل من داود على وجه الفضيلة والإعجاب بفعله، ولو ذكره على غير ذلك نسخه وأمر بمخالفته، فدل على إباحته، وسيأتي في باب: في كم يقرأ القرآن، من كان يقرأ القرآن في ركعة قريبًا (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١/ ٥٣٢، \"المنتقى\" ١/ ٣٤٨.\n(^٢) سلف برقم (٣٤١٧).\n(^٣) انظر: شرح الأحاديث الآتية برقم (٥٠٥١ - ٥٠٥٤).","vol":"24","page":152},{"text":"فصل:\nساق البخاري في الباب حديث واصل، عن أبي وائل، عن عبد الله ﵁، وقد سلف قريبًا في باب: تأليف القرآن (^١)، وفي الصلاة أيضًا (^٢)، وقال هنا: ثمان عشرة سورة من المفصل وسورتين من آل حم.\nقال الداودي: وقول أبي وائل: (فغدونا على عبد الله) إلى قوله: (من آل حم) ما أراه إلا من كلام أبي وائل؛ لأن المفصل عند ابن مسعود من الجاثية.\nوقوله: (هذا كهذِّ الشعر) يريد أنه أسرع ولم يرتل، وواصل هذا هو مولى عيينة كما ذكره خلف في \"أطرافه\"، وعند الإسماعيلي (^٣): واصل: الأحدب بن حبان.\nوساق أيضًا حديث سعيد بن جبير في قوله: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ [القيامة: ١٦] وقد سلف في باب بدء الوحي (^٤).\n_________\n(^١) برقم (٤٩٩٦).\n(^٢) برقم (٧٧٥).\n(^٣) ورد في هامش الأصل: الصواب ما قاله الإسماعيلي، وقد جزم به المزي في \"أطرافه\"، ومولى أبي عيينة ليس في البخاري شيء، بل ليس له عن أبي وائل، عن ابن مسعود في الكتب الستة شيء، والله تعالى أعلم.\n(^٤) سلف برقم (٥).","vol":"24","page":153},{"text":"<span data-type='title' id=toc-3076>٢٩ - باب مَدِّ القِرَاءَةِ</span>\n٥٠٤٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ الأَزْدِيُّ، حَدَّثَنَا قَتَادَةُ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ، عَنْ قِرَاءَةِ النَّبِيِّ - ﷺ - فَقَالَ: كَانَ يَمُدُّ مَدًّا. [٥٠٤٦ - فتح: ٩/ ٩٠]\n\n٥٠٤٦ - حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ قَالَ: سُئِلَ أَنَسٌ: كَيْفَ كَانَتْ قِرَاءَةُ النَّبِيِّ - ﷺ -؟. فَقَالَ: كَانَتْ مَدًّا. ثُمَّ قَرَأَ: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ [الفاتحة: ١] يَمُدُّ بِبِسْمِ اللهِ، وَيَمُدُّ بِالرَّحْمَنِ، وَيَمُدُّ بِالرَّحِيمِ. [انظر: ٥٠٤٥ - فتح: ٩/ ٩١]\nذكر فيه حديث قتادة: سأَلْتُ أَنَسَ بْنَ مَالِكٍ ﵁، عَنْ قِرَاءَةِ النَّبِيِّ - ﷺ - فقَالَ: كَانَ يَمُدُّ مَدًّا.\nوعنه سُئِلَ أَنَسٌ: كَيْفَ كَانَتْ قِرَاءَتَهُ فَقَالَ: كَانَتْ مَدًّا. ثُمَّ قَرَأَ: ﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ [الفاتحة: ١] يَمُدُّ بِبِسْمِ اللهِ، وَيَمُدُّ بِالرَّحْمَنِ، وَيَمُدُّ بِالرَّحِيمِ.\nالشرح:\nسبب فعل ذلك -والله أعلم- أمره تعالى له بالترتيل، وأن يقرأه على مكث، وأن لا يحرك به لسانه ليعجل به، فامتثل أمر ربه، فكان يقرؤه على مهل؛ ليسن لأمته كيف يقرءون وكيف عليهم تدبر القرآن وفهمه. وروى أبو عبيد، عن الليث، عن ابن أبي مليكة، عن يعلى بن مالك، عن أم سلمة أنها تصف قراءة رسول الله - ﷺ - قراءة مفسرة حرفًا حرفًا (^١)، وقالت أم سلمة أيضًا: كان - ﵇ - يقطع قراءته. وعن إبراهيم قال: قرأ\n_________\n(^١) \"فضائل القرآن\" ص ١٥٦.\nوالحديث رواه أيضًا أبو داود (١٤٦٦)، والترمذي (٢٩٢٣)، والنسائي ٢/ ١٨١، ٣/ ٢١٤. وانظر: \"ضعيف أبي داود\" (٢٦٠).","vol":"24","page":154},{"text":"علقمة على عبد الله فكأنه عجل، فقال عبد الله: فداك أبي وأمي، رتل قرآنه، تمم من القرآن، وكان علقمة حسن الصوت بالقرآن (^١).\nفصل:\nمد ﴿الرَّحْمَنِ الرَّحِيمِ﴾ ليس كمد غيرها\" لأنه ليس في البسملة همز يوجب المد في حروف المد واللين.\nقد أسلفنا اختلاف الناس في القراءة، فالماهر يستطيع الإسراع والترتيل، ومنهم من يرتل فإذا أسرع توقف، ومنهم من يسرع فإذا رتل وقف، ومنهم من يشتد عليه في الوجهين، وكان من أهذِّ الناس محمد بن كعب، وأبو عثمان النهدي، وكان الإمام الشافعي يقرأ في كل يوم ختمة، فإذا كان في رمضان زاد أخرى سوى ما يقرأ به في الصلاة. وذُكر عن ابن القاسم أنه كان يختم في آخر عمره في رمضان مائتي ختمة إذا صلى المغرب صلى حتى يطلع الفجر، ثم ينام حتى ترتفع الشمس، ثم يصلي العصر، ثم ينام حتى تغرب الشمس يرابط بالإسكندرية أربعة أشهر، ويحج في ثلاثة أشهر، ويجلس للناس خمسة أشهر، وكان ابن وهب يرابط شهرين، ويحج ثلاثة، ويجلس للناس سبعة، وكان عثمان يختم في ركعة، ويقرأ في الثانية: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ يفعل ذلك في خلافته عند المقام وهو شيخ كبير.\n_________\n(^١) \"فضائل القرآن\" ص ١٥٦ - ١٥٧.","vol":"24","page":155},{"text":"<span data-type='title' id=toc-3077>٣٠ - باب: التَّرْجِيعِ</span>\n٥٠٤٧ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو إِيَاسٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مُغَفَّلٍ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَقْرَأُ وَهْوَ عَلَى نَاقَتِهِ -أَوْ جَمَلِهِ - وَهْيَ تَسِيرُ بِهِ وَهْوَ يَقْرَأُ سُورَةَ الْفَتْحِ -أَوْ مِنْ سُورَةِ الْفَتْحِ- قِرَاءَةً لَيِّنَةً، يَقْرَأُ وَهْوَ يُرَجِّعُ. [انظر: ٤٢٨١ - مسلم: ٧٩٤ - فتح: ٩/ ٩٢]\nذكر فيه حديث أبي إياس معاوية بن قرة بن إياس المزني قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ مُغَفَّلٍ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَقْرَأُ وَهْوَ على نَاقَتِهِ -أَوْ جَمَلِهِ- وَهْيَ تَسِيرُ بهِ وَهْوَ يَقْرَأُ سُورَةَ الفَتْحِ -أَوْ مِنْ سُورَةِ الفَتْحِ- قِرَاءَةً لَيِّنَةً، يَقْرَأُ وَهْوَ يُرَجِّعُ.\nهذا الحديث سلف قريبًا (^١)، وسلف في سورة الفتح أيضًا (^٢)، وآخر الاعتصام (^٣) (^٤) بزيادة: ثم قرأ معاوية قراءة لينة ورجع، وقال: لولا أن يُخشى أن يجتمع عليكم الناس لرجعت كما رجع ابن مغفل على النبي - ﷺ -، فقلت لمعاوية: كيف كان ترجيعه؟ قال: (آ. آ. آ). ثلاث مرات (^٥).\nوفيه من الفقه: إجازة قراءة القرآن بالترجيع والألحان؛ لقوله في وصف قراءته ما ذكرناه ثلاثًا، وهدا غاية الترجيع، وقد أسلفنا اختلافهم في ذلك في باب من لم يتغن بالقرآن فراجعه.\n_________\n(^١) برقم (٤٢٨١).\n(^٢) برقم (٥٠٣٤).\n(^٣) ورد في هامش الأصل: أي: ويأتي. وقوله: (آخر الاعتصام) إنما يأتي في آخر كتاب التوحيد، فاعلمه.\n(^٤) سلف برقم (٤٢٨١)، (٥٠٣٤) وسيأتي برقم (٧٥٤٠).\n(^٥) يأتي برقم (٧٥٤٠) كتاب: التوحيد، باب: ذكر النبي - ﷺ -، وروايته عن ربه.","vol":"24","page":156},{"text":"<span data-type='title' id=toc-3078>٣١ - باب حُسْنِ الصَّوْتِ بِالْقِرَآن</span>\n٥٠٤٨ - حَدَّثَنَا مُحَمَّدُ بْنُ خَلَفٍ أَبُو بَكْرٍ، حَدَّثَنَا أَبُو يَحْيَى الْحِمَّانِيُّ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ لَهُ: «يَا أَبَا مُوسَى لَقَدْ أُوتِيتَ مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ». [مسلم: ٧٩٣ (م) - فتح: ٩/ ٩٢]\nذكر فيه حديث أَبِي مُوسَى ﵁، أنه - ﵇قَالَ لَهُ:\n\"يَا أَبَا مُوسَى، لَقَدْ أُوتِيتَ مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ\".\nقد أسلفت الكلام عليه في باب من لم يتغن بالقرآن، وقد أسلفنا هناك أن المراد بآل داود نفسه؛ لأنه لم يذكر أن أحدًا من آل داود أعطي من حسن الصوت ما أعطي داود، والآل عند العرب الشخص، ونقل الخطابي عن أبي عبيدة فيمن أوصى لآل فلان أن يدخل معهم. واحتج بقوله تعالى: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ [غافر: ٤٦] وهو أولهم دخولًا، وقول الشاعر:\nولا تبك ميتًا بعد ميت أحبةٍ … علي وعباس وآل أبي بكر\nيريد: أبا بكر، ويحتمل أن يريد أهله أيضًا، وآل الرجل أهله إذا كان من أوساط الناس، وأما الرئيس فآله أشياعه وأتباعه، وقيل: أهل بيته الأدنون، وقال الأعمش: قلت لزيد بن أرقم: من آل محمد؟ قال: آل علي، وآل جعفر، وآل عباس، وآل عقيل (^١).\nوآله عند الشافعي من حرمت عليه الصدقة: بنو هاشم وبنو المطلب، وقال ابن عون: كان الحسن إذا صلى على رسول الله - ﷺ - قال: اللهم اجعل صلواتك على آل أحمد كما جعلتها على آل إبراهيم إنك حميد\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٩٥١ - ١٩٥٣.","vol":"24","page":157},{"text":"مجيد. يريد بآل أحمد نفسه؛ لأن أمر الله بالصلاة إنما يتوجه إليه بقوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْه﴾ الآية [الأحزاب: ٥٦]، وقال أبو عبيدة في قوله تعالى: ﴿وَإِذْ أَنْجَيْنَاكُمْ مِنْ آلِ فِرْعَوْنَ﴾ [البقرة: ٤٩] قال: هم أهل دينه (^١)، ولا يجوز ذلك (^٢) في الرئيس الذي الباقون له تبع، وكذلك آل محمد إنما هم أمته وأهل دينه. قال: فإذا جاوزت هذا فآل الرجل أهل بيته خاصة، قال: وقوله هذا خطأ عند الفقهاء، ولم يقل به أحد منهم.\nفائدة:\nهذا الحديث رواه عن محمد بن خلف أبي بكر، ثنا [أبو] (^٣) يحيى الحماني، ثنا برُيد بن عبد الله بن أبي بردة، عن جده أبي بردة، عن أبي موسى ﵁، وبريد بالباء الموحدة، وأبو يحيى هو عبد الحميد ابن عبد الرحمن، ولقب عبد الرحمن بشمين الحماني مولاهم الكوفي، وحمان من تميم وهو والد يحيى الحماني وأصله خوارزمي، مات عبد الحميد سنة اثنتين ومائتين (^٤)، وشيخ البخاري بغدادي مقرئ يعرف بالحدادي، وقيل: بالحداد، مات في ربيع الأول سنة إحدى وستين ومائتين. قاله ابن عساكر، وقيل: سنة ست وثلاثين في شعبان انفرد بهما البخاري -أعني: شيخه والحماني- وليس له في كتابه سوى هذا الحديث الواحد كما نبه عليه ابن طاهر (^٥).\n_________\n(^١) \"مجاز القرآن\" ١/ ٤٠.\n(^٢) في هامش الأصل: لعله سقط: (إلا). قلت: وهي مثبتة في \"شرح ابن بطال\" ١٠/ ٢٧٧.\n(^٣) ساقطة من الأصل.\n(^٤) انظر: \"تهذيب الكمال\" ١٦/ ٤٥٢.\n(^٥) \"الجمع بين رجال الصحيحين\" لابن طاهر ٢/ ٤٥٨.","vol":"24","page":158},{"text":"<span data-type='title' id=toc-3079>٣٢ - باب مَنْ أَحَبَّ أَن يَسْمَعَ القُرْآنَ مِنْ غَيْرِهِ</span>\n٥٠٤٩ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، عَنِ الأَعْمَشِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ لِي النَّبِيُّ - ﷺ -: «اقْرَأْ عَلَيَّ الْقُرْآنَ». قُلْتُ: اقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ؟! قَالَ: «إِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْ غَيْرِي». [انظر: ٤٥٨٢ - مسلم: ٨٠٠ - فتح: ٩/ ٩٣]\nذكر فيه حديث إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ لِي النَّبِيُّ - ﷺ -: \"اقْرَأْ عليَّ القُرْآنَ\". قُلْتُ: أَقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ؟! قَالَ: \"إِنِّي أُحِبُّ أَنْ أَسمَعَهُ مِنْ غَيْرِي\".","vol":"24","page":159},{"text":"<span data-type='title' id=toc-3080>٣٣ - باب قَوْلِ المُقْرِئِ للْقَارِئِ حَسْبُكَ</span>.\n٥٠٥٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ: قَالَ لِي النَّبِيُّ - ﷺ -: «اقْرَأْ عَلَيَّ». قُلْتُ: يَا رَسُولَ اللهِ، اقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ؟! قَالَ: «نَعَمْ». فَقَرَأْتُ سُورَةَ النِّسَاءِ حَتَّى أَتَيْتُ إِلَى هَذِهِ الآيَةِ: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ [النساء: ٤١] قَالَ: «حَسْبُكَ الآنَ». فَالْتَفَتُّ إِلَيْهِ فَإِذَا عَيْنَاهُ تَذْرِفَانِ. [انظر: ٤٥٨٢ - مسلم: ٨٠٠ - فتح: ٩/ ٩٤]\nساق فيه الحديث المذكور بزيادة: فَقَرَأْتُ عَلَيْهِ سُورَةَ النِّسَاءِ حتَّى إِذَا أَتَيْتُ إِلَى هذِه الآيَةِ: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ [النساء: ٤١] قَالَ: \"حَسْبُكَ الآنَ\". فَالْتَفَتُّ إِلَيْهِ فَإِذَا عَيْنَاهُ تَذْرِفَانِ.\nوقد سلف في تفسير سورة النساء: (^١)، ويأتي قريبًا (^٢)، ومعنى استماعه القرآن من غيره؛ ليكون عرض القرآن سنة، ويحتمل لأجل التدبر والتفهم، وذلك أن المستمع أقوى على التدبر ونفسه أخلى وأنشط لذلك من نفس القارئ؛ لأنه في شغل بالقراءة وأحكامها، وأما قراءته - ﵇ - على أبي كما سلف ليمتاز بذلك وليأخذه أبي من فيه فلا يخالجه شك في اختلاف القراءة من الشارع بعده، وذلك إنما خاف عليه الفتنة في هذا الباب؛ لأنه لا يجوز أن يكون أحد أقرأ للقرآن من الشارع، ولا أدعى له وأعلم منه؛ لأنه نزل به الروح الأمين عليه، قاله الخطابي.\n_________\n(^١) برقم (٤٥٨٢).\n(^٢) برقمي (٥٠٥٥ - ٥٠٥٦).","vol":"24","page":160},{"text":"وقال أبو بكر بن الطيب نحوه؛ قال: قرأ الشارع على أبي وهو أعلم منه وأحفظ ليأخذ على نمط قراءته وسنته ويحتذي حذوه، وقد روي هذا التأويل عن أبي وابنه (^١).\nوفي قوله: (حسبك) جواز قطع القراءة على القارئ إذا حدث على المقرئ عذر أو شغل؛ لأن القراءة على نشاط المقرئ أحرى لتدبر معاني القرآن وتفهم عجائبه، ويحتمل أن يكون أمره بقطع القراءة تنبيهًا له على الموعظة والاعتبار في قوله: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ الآية. ألا ترى أنه - ﵇ - بكى عندها، وبكاؤه إشارة منه إلى معنى الموعظة؛ لأنه مثل لنفسه أهوال يوم القيامة وشدة الحال الداعية له إلى شهادته لأمته بتصديقه والإيمان به، وسؤال الشفاعة لهم ليريحهم من طول الموقف وأهواله، وهذا أمر يحق له طول البكاء والحزن.\n_________\n(^١) في هامش الأصل: كذا في أصله غير أنه ضبطه (وأبيه)، وقد علم عليه شيخنا المؤلف بخطه حال المقابلة، والذي ظهر لي أنه وابنه يريد به الفضل بن أبي بن كعب، وهو تابعي على الصحيح، وقيل: صحابي، ولد في عهده - ﵇ -، له في الترمذي وابن ماجه.","vol":"24","page":161},{"text":"<span data-type='title' id=toc-3081>٣٤ - باب فِي كَمْ يُقْرَأُ القُرْآنُ؟\nوَقَوْلُ اللهِ تَعَالَى: ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾ [المزمل: ٢٠].\n٥٠٥١ </span>- حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ قَالَ لِي ابْنُ شُبْرُمَةَ: نَظَرْتُ كَمْ يَكْفِى الرَّجُلَ مِنَ الْقُرْآنِ، فَلَمْ أَجِدْ سُورَةً أَقَلَّ مِنْ ثَلَاثِ آيَاتٍ، فَقُلْتُ: لَا يَنْبَغِي لأَحَدٍ أَنْ يَقْرَأَ أَقَلَّ مِنْ ثَلَاثِ آيَاتٍ.\nقَالَ سُفْيَانُ: أَخْبَرَنَا مَنْصُورٌ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، أَخْبَرَهُ عَلْقَمَةُ، عَنْ أَبِي مَسْعُودٍ: وَلَقِيتُهُ وَهْوَ يَطُوفُ بِالْبَيْتِ، فَذَكَرَ النَّبِيَّ - ﷺ -: \"أَنَّ مَنْ قَرَأَ بِالآيَتَيْنِ مِنْ آخِرِ سُورَةِ البَقَرَةِ فِي لَيْلَةٍ كَفَتَاهُ\". [انظر: ٤٠٠٨ - مسلم: ٨٠٧، ٨٠٨ - فتح: ٩/ ٩٤]\n\n٥٠٥٢ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مُغِيرَةَ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: أَنْكَحَنِى أَبِي امْرَأَةً ذَاتَ حَسَبٍ، فَكَانَ يَتَعَاهَدُ كَنَّتَهُ فَيَسْأَلُهَا عَنْ بَعْلِهَا، فَتَقُولُ: نِعْمَ الرَّجُلُ مِنْ رَجُلٍ، لَمْ يَطَأْ لَنَا فِرَاشًا وَلَمْ يُفَتِّشْ لَنَا كَنَفًا مُذْ أَتَيْنَاهُ. فَلَمَّا طَالَ ذَلِكَ عَلَيْهِ ذَكَرَ لِلنَّبِيِّ - ﷺ - فَقَالَ: «الْقَنِي بِهِ». فَلَقِيتُهُ بَعْدُ، فَقَالَ: «كَيْفَ تَصُومُ؟». قَالَ: كُلَّ يَوْمٍ. قَالَ: «وَكَيْفَ تَخْتِمُ؟». قَالَ: كُلَّ لَيْلَةً. قَالَ: «صُمْ فِي كُلِّ شَهْرٍ ثَلَاثَةً وَاقْرَإِ الْقُرْآنَ فِي كُلِّ شَهْرٍ». قَالَ: قُلْتُ أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. قَالَ: «صُمْ ثَلَاثَةَ أَيَّامٍ فِي الْجُمُعَةِ». قُلْتُ: أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. قَالَ: «أَفْطِرْ يَوْمَيْنِ وَصُمْ يَوْمًا». قَالَ: قُلْتُ: أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. قَالَ: «صُمْ أَفْضَلَ الصَّوْمِ صَوْمِ دَاوُدَ، صِيَامَ يَوْمٍ وَإِفْطَارَ يَوْمٍ، وَاقْرَأْ فِي كُلِّ سَبْعِ لَيَالٍ مَرَّةً». فَلَيْتَنِي قَبِلْتُ رُخْصَةَ رَسُولِ اللهِ - ﷺ - وَذَاكَ أَنِّي كَبِرْتُ وَضَعُفْتُ فَكَانَ يَقْرَأُ عَلَى بَعْضِ أَهْلِهِ السُّبْعَ مِنَ الْقُرْآنِ بِالنَّهَارِ، وَالَّذِى يَقْرَؤُهُ يَعْرِضُهُ مِنَ النَّهَارِ؛ لِيَكُونَ أَخَفَّ عَلَيْهِ بِاللَّيْلِ، وَإِذَا أَرَادَ أَنْ يَتَقَوَّى أَفْطَرَ أَيَّامًا وَأَحْصَى وَصَامَ مِثْلَهُنَّ؛ كَرَاهِيةَ أَنْ يَتْرُكَ شَيْئًا فَارَقَ النَّبِيَّ - ﷺ - عَلَيْهِ. قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ بَعْضُهُمْ: فِي ثَلَاثٍ وَفِي خَمْسٍ، وَأَكْثَرُهُمْ عَلَى سَبْعٍ. ٦/ ٢٤٣ [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح ٩/ ٩٤].","vol":"24","page":162},{"text":"٥٠٥٣ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي سَلَمَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ لِي النَّبِيُّ - ﷺ -: «فِي كَمْ تَقْرَأُ الْقُرْآنَ؟». [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح ٩/ ٩٥].\n\n٥٠٥٤ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا عُبَيْدُ اللهِ، عَنْ شَيْبَانَ، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ -مَوْلَى بَنِي زُهْرَةَ- عَنْ أَبِي سَلَمَةَ -قَالَ: وَأَحْسِبُنِي قَالَ: سَمِعْتُ أَنَا مِنْ أَبِي سَلَمَةَ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اقْرَإِ الْقُرْآنَ فِي شَهْرٍ». قُلْتُ: إِنِّي أَجِدُ قُوَّةً، حَتَّى قَالَ: «فَاقْرَأْهُ فِي سَبْعٍ وَلَا تَزِدْ عَلَى ذَلِكَ». [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح ٩/ ٩٥].\nحَدَّثَنَا عَلِيٌّ، ثنَا سُفْيَانُ قَالَ: قَالَ لِي ابن شُبْرُمَةَ: نَظَرْتُ كَمْ يَكْفِي الرَّجُلَ مِنَ القُرْآنِ، فَلَمْ أَجِدْ سُورَةً أَقَلَّ مِنْ ثَلَاثِ آيَاتٍ، فَقُلْتُ: لَا يَنْبَغِي لأَحَدٍ أَنْ يَقْرَأَ أَقَلَّ مِنْ ثَلَاثِ آيَاتٍ.\nقَال سُفْيَانُ: ثَنَا مَنْصُورٌ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، أَخْبَرَهُ عَلْقَمَةُ، عَنْ أَبِي مَسْعُودٍ -هو الأنصاري عقبة بن عمر-: وَلَقِيتُهُ وَهْوَ يَطُوفُ بِالْبَيْتِ، فَذَكَرَ أنَّ النَّبِيَّ - ﷺ -؟ قال: \"مَنْ قَرَأَ بِالآيَتَيْنِ مِنْ آخِرِ سُورَةِ البَقَرَةِ فِي لَيْلَةٍ كفَتَاهُ\". وقد سلف تأويله.\nثم ساق عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: أَنْكَحَنِي أَبِي امْرَأَةً ذَاتَ حَسَبِ، وَكَانَ يَتَعَاهَدُ كَنَّتَهُ فَيَسْأَلُهَا عَنْ بَعْلِهَا، فَتَقُول: نِعْمَ الرَّجُلُ مِنْ رَجُلٍ، لَمْ يَطَأْ لَنَا فِرَاشًا وَلَمْ يُفَتِّشْ لَنَا كَنَفًا مُنْذُ أَتَيْنَاهُ. فَلَمَّا طَالَ ذَلِكَ عَلَيْهِ ذَكَرَ لِلنَّبِيِّ - ﷺ - ذَلِكَ، فَقَالَ: \"الْقَنِي بِه\". فَلَقِيتُهُ بَعْدُ، فَقَالَ: \"كَيْفَ تَصُومُ؟ \". قَالَ: كُلَّ يَوْمٍ. قَالَ: \"وَكَيْفَ تَخْتِمُ؟ \". قَالَ: كُلَّ لَيْلَةٍ. قَالَ: \"صُمْ فِي كُلِّ شَهْرٍ ثَلَاث، وَاقْرَإِ القُرْآنَ فِي كُلِّ شَهْرٍ\". قَالَ: قُلْتُ: أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. قَالَ: \"صُمْ ثَلَاثَةَ أَيَّامٍ فِي الجُمُعَةِ\". قُلْتُ: أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. قَالَ: \"أَفْطِرْ يَوْمَيْنِ وَصُمْ يَوْمًا\". قَالَ:","vol":"24","page":163},{"text":"قُلْتُ: أُطِيقُ أَكْثَرَ مِنْ ذَلِكَ. قَالَ: \"صُمْ أَفْضَلَ الصَّومِ صَوْمَ دَاوُدَ، صِيَامَ يَوْمِ وَإِفْطَارَ يَوْمِ، وَاقْرَأْ فِي كُلِّ سَبْعِ لَيَالٍ مَرَّةً\". فَلَيْتَنِي قَبِلْتُ رُخْصَةَ رَسُولِ اللهِ - ﷺ -؛ وَذَاكً أَنِّي كَبِرْتُ وَضَعُفْتُ فَكَانَ يَقْرَأُ على بَعْضِ أَهْلِهِ السُّبْعَ مِنَ القُرْآنِ بِالنَّهَارِ وَالَّذِي يَعْرِضُهُ يَقْرَؤُهُ مِنَ النَّهَارِ؛ لِيَكُونَ أَخَفَّ عَلَيْهِ بِاللَّيْلِ، وَإِذَا أَرَادَ أَنْ يَتَقَوى أَفْطَرَ أَيَّامًا وَأَحْصَى وَصَامَ مِثْلَهُنَّ؛ كَرَاهِيةَ أَنْ يَتْرُكَ شَيْئًا فارق عليه رسول الله - ﷺ -. قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ بَعْضُهُمْ: فِي ثَلَاثٍ وَفِي خَمْسٍ، وَأَكْثَرُهُمْ على سَبْعٍ.\nثم ساق عن سَعْدِ بْنِ حَفْصٍ، ثنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي سَلَمَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: قَالَ لِي النَّبِيُّ - ﷺ -: \"فِي كَمْ تَقْرَأُ القُرْآنَ؟ \".\nوحدثني إسحاق، أنا عبد الله بن شيبان، عن يحيى، عن محمد بن عبد الرحمن -مولى بني زهرة- عن أبي سلمة، عن عبد الله بن عمرو قال: قال لي النبي - ﷺ -: \"اقرأ القرآن في شهر\" قلت: إنى أجد قوة. قال: \"فأقرأه في سبع ولا تزد على ذلك\".\nالشرح:\nقول أبي شبرمة: (نظرت ..) إلى آخره لعله يريد في قيام الليل أو في الصلاة. ونقل ابن بطال عن أهل التفسير أنهم ذكروا في تأويل هذِه الآية ثلاث آيات فصاعدا، ويقال: إنه أقصر سورة في القرآن كما قال ابن شبرمة، وقد أسلفنا الخلاف في معنى: \"كفتاه\" (^١).\nونقل ابن التين عن قول الجماعة أنه يريد فيما ندب من صلاة الليل. وقال ابن بطال: هو نص أن قارئ الآيتين داخل في: ﴿مَا تَيَسَّرَ مِنْهُ﴾.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٢٨٠.","vol":"24","page":164},{"text":"وأغرب الحسن ومحمد بن سيرين حيث قالا: صلاة الليل فرض علي كل مسلم، ولو قدر حلب شاة. يتأولان هذِه الآية.\nوالكنَّة: -بفتح الكاف- امرأة الابن.\nوقولها: (ولم يفتش لنا كنفًا) أي لم يكشف لنا سترًا. عبرت بذلك عن امتناعه عن الجماع. وبخط الدمياطي: لم يدخل يده معها كما يدخل الرجل يده مع زوجته في دواخل أمورها. قال: وأكثر ما يروى بفتح الكاف والنون في الكنف، وهو الجانب. يعني أنه لم يقربها.\nوقوله - ﵇ -: (\"صم أفضل الصوم\") فيه دلالة على أن هذا أفضل من صيام الدهر، وإن أسقط منه ما لا يجوز صومه من الأيام.\nوقوله: (\"صم ثلاثة أيام\" قلت: أطيق أكثر من ذلك؛ قال: \"أفطر يومين وصم يومًا\"). قال أبو عبد الملك والداودي: هذا وهم في الرواية. يريد أن ثلاثة أيام في الجمعة أكثر من صيام يوم بعد يومين. وهو إنما طلب من الشارع أن يزيده في العمل، وهذا تدريج إلى النقص من العمل. قال الداودي: إلا أن يريد ثلاثة أيام من قوله: \"أفطر يومًا وصم يومًا\" وهذا خروج عن الظاهر. قال: واختلفت الرواية: كيف كان لقي النبي - ﷺ - فقيل: إنه - ﵇ - أتاه، وقيل: لقيه.\nوقوله: (فلما طال عليه، ذكر ذلك للنبي - ﷺ -) يحتمل أن يكون سكوته عن ذكر ذلك أول ما ذكرت له ذلك؛ لأنه رآها راضية بذلك، فلما كرر عليها السؤال تخوف أن تتعلق بولده ولها عليه حق فذكره.\nوقول البخاري: (وقال بعضهم: في ثلاث، وفي خمس، وأكثرهم على سبع) يشبه أن يكون أراد بالثلاث والسبع ما رواه الإسماعيلي عن البغوي، ثنا جدي، ثنا هشيم عن حصين ومغيرة، عن مجاهد، عن ابن","vol":"24","page":165},{"text":"عمرو والحسن ذكرها البزار (^١). وفي \"مسند أحمد\" أنه - ﵇ - نقله من أربعين ليلة إلى سبع زاد ابن داود ولم ينزل عن سبع. وعنده أيضًا: \"لا يفقه القرآن من قرأه في أقل من ثلاث\" (^٢). وأمره - ﵇ - أن يقرأه في سبع ليالٍ؛ أخذ به جماعة من السلف. روي ذلك عن عثمان بن عفان، وابن مسعود وتميم الداري وعن إبراهيم النخعي مثله. وذكر أبو عبيد عن زيد بن ثابت أنه سئل عن قراءة القرآن في سبع، فقال: حسن، ولأن أقرأه في عشرين أو في النصف أحب إلي من أن أقرأه في سبع، وسلني لم ذلك؟ أردده وأقف عليه (^٣). وكان أبي بن كعب يختمه في ثمان، وكان الأسود يختمه في ست، وعلقمة في خمس (^٤).\nوروى الطيب بن سلمان، عن عمرة، عن عائشة - ﵂ - أن رسول الله - ﷺ - كان لا يختم القرآن في أقل من ثلاث (^٥).\nوعن قتادة، عن يزيد بن عبد الله بن الشخير، عن عبد الله بن عمرو قال: قال النبي - ﷺ -: \"لا يفقه من قرأه في أقل من ثلاث\" (^٦).\n_________\n(^١) \"البحر الزخار\" ٦/ ٣٣٨ (٢٣٤٦).\n(^٢) \"المسند\" ٢/ ١٦٥، ١٨٩، وسيأتي له مزيد تخريج قريبًا.\n(^٣) \"فضائل القرآن\" ص ١٥٨.\n(^٤) السابق ص ١٧٧ - ١٧٨.\n(^٥) \"فضائل القرآن\" ص ١٧٩. قال الحافظ ابن كثير في \"فضائل القرآن\" ص ٢٥٤: حديث غريب جدًّا، وفيه ضعف؛ فإن الطيب بن سلمان هذا بصري، ضعفه الدارقطني، وليس هو بذاك المشهور.\n(^٦) \"فضائل القرآن\" ص ١٧٩. ورواه أيضًا أبو داود (١٣٩٠، ١٦٩٤)، والترمذي (٢٩٤٩)، وابن ماجه (١٣٤٧)، وأحمد ٢/ ١٦٤، ١٦٥، ١٨٩، ١٩٥. صححه ابن حبان ٣/ ٣٥ (٧٥٨). وقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٦٥٣٥، ٦٥٤٦، ٦٧٧٥، ٦٨٤١): إسناده صحيح، وصححه الألباني في \"صحيح أبي داود\" (١٢٥٧)، وفي \"الصحيحة\" (١٥١٣).","vol":"24","page":166},{"text":"وروي عن معاذ بن جبل (^١).\nوكانت طائفة تقرأ القرآن كله في ليلة أو ركعة، روي ذلك عن عثمان بن عفان وتميم الداري، وعن علقمة وسعيد بن جبير أنهما قرءا القرآن في ليلة بمكة، وكان ثابت البناني يختم القرآن كل يوم وليلة في شهر رمضان، وكان سليم يختم القرآن في ليلة ثلاث مرات. ذكر ذلك أبو عبيد، وقال: الذي أختار من ذلك ألا يقرأ القرآن في أقل من ثلاث؛ لما روي عن النبي - ﷺ - وأصحابه من الكراهة لذلك (^٢).\nقلت: وأكثر ما بلغنا قراءة ثمان ختمات في اليوم والليلة. قال السلمي: سمعت الشيخ أبا عثمان المغربي يقول: إن ابن المكاتب يختم بالنهار أربع ختمات، وبالليل أربع ختمات.\nفائدة:\nسعد بن حفص شيخ البخاري هو أبو محمد الطلحي الكوفي، يقال له: الضخم، مولى آل طلحة، مات سنة خمس عشرة ومائتين، انفرد به عن الخمسة، وليس في شيوخ الستة من اسمه سعد سواه.\nوقوله: (وأحسبني سمعت أنا من أبي سلمة) قائل ذلك هو يحيى بن أبي كثير.\n_________\n(^١) رواه أبو عبيد في \"الفضائل\" ص ١٧٩، وصححه الحافظ ابن كثير في \"الفضائل\" ص ٢٥٤.\n(^٢) \"فضائل القرآن\" ص ١٨١ - ١٨٣.","vol":"24","page":167},{"text":"<span data-type='title' id=toc-3082>٣٥ - باب البُكَاءِ عِئدَ قِرَاءَةِ القُرْآنِ</span>\n٥٠٥٥ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا يَحْيَى، عَنْ سُفْيَانَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ قَالَ يَحْيَى: بَعْضُ الْحَدِيثِ عَنْ عَمْرِو بْنِ مُرَّةَ: قَالَ لِي النَّبِيُّ - ﷺ -. حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ. قَالَ الأَعْمَشُ: وَبَعْضُ الْحَدِيثِ حَدَّثَنِي عَمْرُو بْنُ مُرَّةَ، عَنْ إِبْرَاهِيمَ، وَعَنْ أَبِيهِ، عَنْ أَبِي الضُّحَى، عَنْ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اقْرَأْ عَلَيَّ». قَالَ: قُلْتُ: أَقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ؟! قَالَ: «إِنِّي أَشْتَهِي أَنْ أَسْمَعَهُ مِنْ غَيْرِي». قَالَ: فَقَرَأْتُ النِّسَاءَ حَتَّى إِذَا بَلَغْتُ: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ [النساء: ٤١]. قَالَ لِي «كُفَّ\" أَوْ \"أَمْسِكْ\". فَرَأَيْتُ عَيْنَيْهِ تَذْرِفَانِ. [انظر: ٤٥٨٢ - مسلم: ٨٠٠ - فتح ٩/ ٩٨].\n\n٥٠٥٦ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ السَّلْمَانِيِّ عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ لِي النَّبِيُّ - ﷺ -: «اقْرَأْ عَلَيَّ». قُلْتُ: أَقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ؟! قَالَ: «إِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْ غَيْرِي». [انظر: ٤٥٨٢ - مسلم: ٨٠٠ - فتح ٩/ ٩٨].\nذكر فيه حديث عبد الله - ﵁ -: \"اقْرَأْ عَلَيَّ\". السالف. ورواه من حديث سفيان، عن الأعمش، عن إبراهيم، عن عبيدة، عن عبد الله.\nقال الأعمش: وبعض الحديث حدثني عمرو بن مرة، عن إبراهيم. أبيه، عن أبي الضحى، عن عبد الله.\nسفيان هذا هو ابن سعيد بن مسروق الثوري.\nوقوله: (وعن أبيه) أي: والد سفيان، وهو سعيد.\nوأبو الضحى سلف غير مرة أنه مسلم بن صبيح، ولم يدرك أبو الضحى","vol":"24","page":168},{"text":"ابن مسعود (^١)، وقد روى عن مسروق، عن ابن مسعود.\nثم ساقه عن قيس (^٢) بن حفص، ثنا عبد الواحد، ثنا الأعمش، عن إبراهيم، عن عبيدة السلماني، عن ابن مسعود، فذكره، وقيس هذا هو ابن حفص بن القعقاع أبو محمد البصري الدارمي مولاهم، من أفراده عن الخمسة، وليس في شيوخ الستة من اسمه قيس غيره، فهو من الأفراد.\nقال البخاري: مات سنة تسع وعشرين ومائتين أو نحوها (^٣). وقال غيره: سنة سبع.\nولا شك في حسن البكاء عند قراءة القرآن، وقد فعله الشارع وكبار الصحابة، وإنما بكى الشارع -والله أعلم- عند هذِه الآية؛ لأنه مثل لنفسه أهوال يوم القيامة وشدة الحال الداعية إلى شهادته لأمته بتصديقه والإيمان به، وسؤال الشفاعة لهم ليريحهم من طول الموقف وأهواله، وهذا أمر يحق له طول البكاء والحزن كما سلف، ذكره أبو عبيد، عن مطرف بن عبد الله بن الشخير، عن أبيه، قال: انتهيت إلى رسول الله - ﷺوهو يصلي، ولجوفه أزيز كأزيز المرجل من البكاء.\nوعن الأعمش، عن أبي صالح قال: لما قدم أهل اليمن في زمن أبي بكر - ﵁ - سمعوا القرآن فجعلوا يبكون، فقال أبو بكر ﵁: هكذا كنا ثم قست القلوب.\n_________\n(^١) وقع بهامش الأصل: هذا قاله الدمياطي في \"حواشيه\" على البخاري في هذا المكان، فاعلمه.\n(^٢) وقع بالأصل: بعدها: بن قيس، وقال بهامشها: حذف قيس الثاني هو الصواب.\n(^٣) \"التاريخ الكبير\" ٧/ ١٥٦ (٧٠٣)، وفيه: أنه مات سنة (سبع) وانظر \"تهذيب الكمال\" ٢٤/ ٢٣ (٤٨٩٩).","vol":"24","page":169},{"text":"وقال الحسن: قرأ عمر: ﴿إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (٧) مَا لَهُ مِنْ دَافِعٍ (٨)﴾ [الطور: ٧ - ٨] فربا ربوة عِيدَ (^١) منها عشرين يومًا.\nوقال عبيد بن عمير: صلى بنا عمر صلاة الفجر فقرأ سورة يوسف، حتى إذا بلغ: ﴿وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ﴾ [يوسف: ٨٤] بكى حتى انقطع فركع.\nوفي حديث آخر: لما قرأ: ﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللهِ﴾ [يوسف: ٨٦] بكى حتى سمع نشيجه من وراء الصفوف.\nوعن ابن المبارك، عن مسعر، عن عبد الأعلى التيمي قال: من أوتي من العلم ما لا يبكيه فليس بخليق أن يكون (علما ينفعه) (^٢)؛ لأن الله نعت العلماء فقال: ﴿إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا﴾ [الإسراء: ١٠٧].\nوقرأ عبد الرحمن بن أبي ليلى سورة مريم، فلما أتى إلى قوله: ﴿خَرُّوا سُجَّدًا وَبُكِيًّا﴾ [مريم: ٥٨] فسجد بها، فلما رفع رأسه قال: هذِه السجدة فأين البكاء (^٣)؟\nفصل:\nوكره السلف الصعق والغشي عند قراءة القرآن، ذكر أبو عبيد بإسناده عن أبي حازم قال: مر ابن عمر برجل من أهل العراق ساقط والناس حوله، فقال: ما هذا؟ فقالوا: إذا قرئ عليه القرآن أو سمع تذكر وخر من خشية الله. فقال ابن عمر: والله إنا لنخشى الله وما نسقط.\n_________\n(^١) ورد بهامش الأصل: من العيادة، أي: مرض فعاده الناس عشرين يومًا.\n(^٢) في الأصل: (علمًا لا ينفعه) والمثبت من \"فضائل القرآن\".\n(^٣) انظر الآثار السابقة في \"فضائل القرآن\" لأبي عبيد ص ١٣٥ - ١٤٠.","vol":"24","page":170},{"text":"وعن عكرمة قال: سئلت أسماء: هل كان أحد من السلف يغشى عليه من القراءة؟\nفقالت: لا، ولكنهم كانوا يبكون. وقال هشام بن حسان: سُئلت عائشة - ﵂ - عمن صعق عند قراءة القرآن، فقالت: القرآن أكرم من أن تنزف عنه عقول الرجال، ولكنه كما قال الله تعالى: ﴿تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ﴾ الآية [الزمر: ٢٣].\nوسئل ابن سيرين عن ذلك فقال: ميعاد بيننا وبينه أن يجلس بحائط ثم يقرأ عليه القرآن كله، فإن وقع فهو كما قال (^١).\n_________\n(^١) انظر الآثار السابقة في \"فضائل القرآن\" لأبي عبيد ص ٢١٤ - ٢١٥.","vol":"24","page":171},{"text":"<span data-type='title' id=toc-3083>٣٦ - باب مَنْ راءى بِقِرَاءَةِ القُرْآنِ أَوْ تَأَكَّلَ بِهِ أَوْ فَخَرَ بِهِ</span>\nهو بالخاء المعجمة، ويروى بالجيم.\n\n٥٠٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا الأَعْمَشُ، عَنْ خَيْثَمَةَ، عَنْ سُوَيْدِ بْنِ غَفَلَةَ قَالَ عَلِيٌّ - ﵁ -: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَأْتِي فِي آخِرِ الزَّمَانِ قَوْمٌ حُدَثَاءُ الأَسْنَانِ، سُفَهَاءُ الأَحْلَامِ، يَقُولُونَ مِنْ خَيْرِ قَوْلِ الْبَرِيَّةِ، يَمْرُقُونَ مِنَ الإِسْلَامِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، لَا يُجَاوِزُ إِيمَانُهُمْ حَنَاجِرَهُمْ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ، فَإِنَّ قَتْلَهُمْ أَجْرٌ لِمَنْ قَتَلَهُمْ يَوْمَ الْقِيَامَةِ». [انظر: ٣٦١١ - مسلم: ١٠٦٦ - فتح ٩/ ٩٩].\n\n٥٠٥٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «يَخْرُجُ فِيكُمْ قَوْمٌ تَحْقِرُونَ صَلَاتَكُمْ مَعَ صَلَاتِهِمْ، وَصِيَامَكُمْ مَعَ صِيَامِهِمْ، وَعَمَلَكُمْ مَعَ عَمَلِهِمْ، وَيَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الدِّينَ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، يَنْظُرُ فِي النَّصْلِ فَلَا يَرَى شَيْئًا، وَيَنْظُرُ فِي الْقِدْحِ فَلَا يَرَى شَيْئًا، وَيَنْظُرُ فِي الرِّيشِ فَلَا يَرَى شَيْئًا، وَيَتَمَارَى فِي الْفُوقِ». [انظر:٣٣٤٤ - مسلم: ١٠٦٤ - فتح ٩/ ٩٩]\n\n٥٠٥٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْمُؤْمِنُ الَّذِي يَقْرَأُ الْقُرْآنَ وَيَعْمَلُ بِهِ كَالأُتْرُجَّةِ طَعْمُهَا طَيِّبٌ وَرِيحُهَا طَيِّبٌ، وَالْمُؤْمِنُ الَّذِي لَا يَقْرَأُ الْقُرْآنَ وَيَعْمَلُ بِهِ كَالتَّمْرَةِ طَعْمُهَا طَيِّبٌ وَلَا رِيحَ لَهَا، وَمَثَلُ الْمُنَافِقِ الَّذِي يَقْرَأُ الْقُرْآنَ كَالرَّيْحَانَةِ رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ، وَمَثَلُ الْمُنَافِقِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ كَالْحَنْظَلَةِ، طَعْمُهَا مُرٌّ -أَوْ خَبِيثٌ- وَرِيحُهَا مُرٌّ». [انظر: ٥٠٢٠ - مسلم: ٧٩٧ - فتح\n٩/ ١٠٠]","vol":"24","page":172},{"text":"ذكر فيه ثلاثة أحاديث:\nأحدها: حديث سُوَيْدِ بْنِ غَفَلَةَ قَالَ: قال عَلِيٌّ ﵁: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"يَأْتِي فِي آخِرِ الزَّمَانِ قَوْمٌ حُدَثَاءُ الأَسْنَانِ\" .. الحديث.\nثانيها: حديث أَبِي سَعِيدٍ: \"يَخْرُجُ فِيكُمْ قَوْمٌ تَحْقِرُونَ صَلَاَتكُمْ مَعَ صَلَاتِهِمْ .. \" الحديث. ويأتي في استتابة المرتدين (^١).\nثالثها؛ حديث أبي موسى: \"الْمُؤْمِنُ الذِي يَقْرَأُ القُرْآنَ وَيَعْمَلُ بِهِ كَالأُتْرُجَّةِ .. \" إلى آخره، سلف قريبًا.\nومعنى \"لا يجاوز حناجرهم\": لا يرتفع إلى الله، ولا يؤجرون عليه؛ لعدم خلوص النية بقراءة ذلك، ولذلك شبه النبي - ﷺ - قراءة المنافق لما كانت رياء وسمعة بطعم الريحانة المرة الذي لا يلتذ به آكله، كما لا يلتذ المنافق والمرائي بأجر قراءته وثوابها.\nوقال حذيفة: أقرأ الناس بالقرآن منافق يقرؤه لا يترك ألفًا ولا واوًا، ولا يجاوز ترقوته (^٢).\nوقال ابن مسعود: أعربوا القرآن فإنه عربي، فسيأتي قوم يثقفونه ليس بخياركم (^٣). وروى أبو عبيد من حديث أبي سعيد الخدري ﵁ مرفوعًا: \"تعلموا القرآن، واسألوا الله به قبل أن يتعلمه قوم يسألون به الدنيا، فإن القرآن يتعلمه ثلاثة نفر: رجل يباهي به، ورجل يستأكل به، ورجل يقرؤه لله\".\nوذكر أيضًا عن زاذان قال: من قرأ القرآن ليستأكل به الناس جاء يوم\n_________\n(^١) يأتي برقم (٦٩٣١) كتاب: استتابة المرتدين، باب: قتل الخوارج والملحدين بعد إقامة الحجة عليهم.\n(^٢) \"مصنف ابن أبي شيبة\" ٢/ ٢٥٧ (٨٧٣٦).\n(^٣) \"المعجم الكبير\" ٩/ ١٣٩.","vol":"24","page":173},{"text":"القيامة ووجهه عظم ليس عليه لحم وقال ابن مسعود: سيجيء على الناس زمان يسأل فيه بالقرآن، فإذا سألوكم فلا تعطوهم (^١).\nوقوله: (\"ينظر في النصل\") هو حديدة السهم. و\"القدح\": عوده و\"الفُوق\" منه موضع الوتر وجمعه: أفواق ووفوق وفقا.\nفائدة:\nقوله: (عن سويد بن غفلة قال: قال علي) وذكره الداودي عن سويد قال: سمعت النبي - ﷺ -، ثم قال: اختلف في صحبة سويد، والصحيح ما هنا أنه سمع النبي - ﷺ -، وهذا وهم، فالذي هنا أنه سمعه من علي ﵁.\nقال الداودي: وفي قوله: \"لا يجاوز إيمانهم حناجرهم\" أنهم تعلقوا بشيء من الإيمان. وخالفه غيره؛ لأن الإيمان مكانه القلب، وإذا لم يصل إليه لم يكن له إيمان. والحنجرة: أسفل الحلقوم.\nوقوله: (\"فأينما لقيتموهم فاقتلوهم، فإن قتلهم أجر لمن قتلهم يوم القيامة\") اختلف في تأويله، فقال مالك: من قدر عليه منهم استتيب، فإن تاب وإلا قتل (^٢).\nوقال سحنون: من كان منهم يقرؤه ودعا إلى بدعته قوتل حتى يؤتى عليه أو يرجع إلى الله، ومن لم يتق منهم بداره ولم يدع إلى بدعته، صنع به ما صنع عمر بضبيع (^٣) (^٤) يسجن ويكرر عليه الضرب حتى يموت.\n_________\n(^١) \"فضائل القرآن\" (٢٠٦ - ٢٠٩).\n(^٢) \"المدونة\" ١/ ٤٩٧، وقارن \"المنتقى\" ٧/ ٢٠٥.\n(^٣) في الأصل: (بصبيغ) والصواب ما أثبتناه.\n(^٤) \"المنتقى\" ٧/ ٢٠٦.","vol":"24","page":174},{"text":"<span data-type='title' id=toc-3084>٣٧ - باب اقْرَءُوا القُرْآنَ مَا ائْتَلَفَتْ قُلُوبُكُمْ</span>\n٥٠٦٠ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، عَنْ أَبِي عِمْرَانَ الْجَوْنِيِّ، عَنْ جُنْدَبِ بْنِ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اقْرَءُوا الْقُرْآنَ مَا ائْتَلَفَتْ قُلُوبُكُمْ، فَإِذَا اخْتَلَفْتُمْ فَقُومُوا عَنْهُ\". [٥٠٦١، ٧٣٦٤، ٧٣٦٥ - مسلم: ٢٢٦٧ - فتح ٩/ ١٠١]\n\n٥٠٦١ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا سَلاَّمُ بْنُ أَبِي مُطِيعٍ، عَنْ أَبِي عِمْرَانَ الْجَوْنِيِّ، عَنْ جُنْدَبٍ: قَالَ النَّبِيُّ - ﷺ -: «اقْرَءُوا الْقُرْآنَ مَا ائْتَلَفَتْ عَلَيْهِ قُلُوبُكُمْ فَإِذَا اْخْتَلَفْتُمْ فَقُومُوا عَنْهُ». [انظر: ٥٠٦٠ - مسلم: ٢٦٦٧ - فتح ٩/ ١٠١]\nتَابَعَهُ الْحَارِثُ بْنُ عُبَيْدٍ وَسَعِيدُ بْنُ زَيْدٍ، عَنْ أَبِي عِمْرَانَ وَلَمْ يَرْفَعْهُ حَمَّادُ بْنُ سَلَمَةَ وَأَبَانُ. وَقَالَ غُنْدَرٌ، عَنْ شُعْبَةَ، عَنْ أَبِي عِمْرَانَ سَمِعْتُ جُنْدَبًا قَوْلَهُ. وَقَالَ ابْنُ عَوْنٍ: عَنْ أَبِي عِمْرَانَ، عَنْ عَبْدِ اللهِ بْنِ الصَّامِتِ، عَنْ عُمَرَ قَوْلَهُ، وَجُنْدَبٌ أَصَحُّ وَأَكْثَرُ.\n\n٥٠٦٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، عَنِ النَّزَّالِ بْنِ سَبْرَةَ، عَنْ عَبْدِ اللهِ أَنَّهُ سَمِعَ رَجُلًا يَقْرَأُ آيَةً، سَمِعَ النَّبِيَّ - ﷺ - خِلَافَهَا، فَأَخَذْتُ بِيَدِهِ فَانْطَلَقْتُ بِهِ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: «كِلَاكُمَا مُحْسِنٌ فَاقْرَآ\" أَكْبَرُ عِلْمِي قَالَ: \"فَإِنَّ مَنْ كَانَ قَبْلَكُمُ اخْتَلَفُوا فَأَهْلَكَهُمْ». ٦/ ٢٤٦ [انظر: ٢٤١٠ - فتح ٩/ ١٠١].\nذكر فيه حديث جرير، أخرجه من حديث حماد بن زيد وسلامة بن أبي مطيع، عن أبي عمران الجوني -واسمه عبد الملك بن حبيب الأزدي البصري- عن جندب بن عبد الله أنه - ﵇ - قَالَ: \"اقْرَءُوا القُرْآنَ مَا اْئْتَلَفَتْ قُلُوبُكُمْ، فَإِذَا اختَلَفْتُمْ قُومُوا عَنْهُ\".\nتابعه الحارث بن عبيد وسعيد بن زيد، عن أبي عمران. ولم يرفعه حماد بن سلمة وأبان. وقال غندر عن شعبة، عن أبي عمران: سمعت جندبًا قوله.\nوقال ابن عون، عن أبي عمران، عن عبد الله بن الصامت، عن عمر قوله. وجندب أصح وأكثر.","vol":"24","page":175},{"text":"وقال في كتاب الاعتصام: قال يزيد بن هارون، عن هارون الأعور. وهذا أخرجه النسائي عن عبد الله بن الهيثم، عن مسلم بن إبراهيم، عن هارون بن موسى النحوي.\nوقول ابن عون أخرجه النسائي أيضًا عن محمد بن إسماعيل بن إبراهيم، عن إسحاق الأزرق، عن عبد الله بن عون به (^١).\nوأخرجه الإسماعيلي عن عبد الكريم، ثنا بندار، ثنا معاذ، ثنا ابن عون به. قال الإسماعيلي: وعن عبد الله بن الصامت، عن أبي ذر مثله.\nوقول غندر أخرجه الإسماعيلي عن ابن عبد الكريم، ثنا بندار، ثنا شعبة به.\nوقوله: (\"اقرؤوا القرآن ما ائتلفت عليه قلوبكم\") فيه الحض على الألفة والتحذير من الفرقة في الدين، فكأنه قال - ﵇ - اقرءوا القرآن والزموا الائتلاف على ما دل عليه وقاد إليه، فإذا اختلفتم فقوموا عنه، أي: فإذا عرض عارض شبهة توجب المنازعة الداعية إلى الفرقة فقوموا عنه. أي: فاتركوا تلك الشبهة الداعية إلى الفرقة، وارجعوا إلى التحكم الموجب للألفة، وقوموا عن الاختلاف وعن ما أدى إليه [وقاد إليه لا أنه] (^٢) أمرهم بترك قراءة القرآن باختلاف القراءات التي أباحها لهم؛ لأنه قال لابن مسعود الآتي، وللرجل الذي أنكر عليه مخالفته له في القراءة: \"كلاكما محسن\" فدل أنه لم ينهه - ﵇ - عما جعله فيه محسنًا، وإنما نهاه عن الاختلاف المؤدي إلى الهلاك بالفرقة في الدين.\n_________\n(^١) \"السنن الكبرى\" ٥/ ٣٣، ٣٤.\n(^٢) في الأصل: (وعلى ذي الهيئة لأنه) وهو مشكل والمثبت من شرح ابن بطال.","vol":"24","page":176},{"text":"وحديث النَّزَّالِ بْنِ سَبْرَةَ، عَنْ عَبْدِ اللهِ أَنَّهُ سَمِعَ رَجُلًا يَقْرَأُ آيَةً سَمِعَ النَّبِيَّ - ﷺ - يقرأ خِلَافَهَا، فَأَخَذْتُ بِيَدِهِ فَانْطَلَقْتُ بِهِ إلى رسول الله - ﷺ - فَقَالَ: \"كِلَاكُمَا مُحْسِن فَاقْرَآ\" أكثر عِلْمِي قَالَ: \"فَإِنَّ مَنْ كَانَ قَبْلَكُمُ اختَلَفُوا فَأَهْلَكَهُمْ الله\".\nوقد سلف في أول الخصومات (^١).\nقال ابن الجوزي: كان اختلاف الصحابة يقع في القراءات واللغات، فأمروا بالقيام عند الاختلاف؛ لئلا يجحد أحدهم ما يقرؤه الآخر فيكون جاحدًا لما أنزل الله.\nآخر فضائل القرآن ولله الحمد والمنَّة.\n_________\n(^١) سلف برقم (٢٤١٠).","vol":"24","page":177},{"text":"٦٧\nكِتابُ النِّكَاحِ","vol":"24","page":179},{"text":"<span data-type='title' id=toc-3085>٦٧ - كِتابُ النِّكَاحِ</span>\nهو في اللغة الضم، وهو عندنا حقيقة في العقد مجاز في الوطء (^١)، وعكس أبو حنيفة وقال به بعض أصحابنا (^٢)، وقيل: إنه حقيقة فيهما بالاشتراك، وله عدة أسماء جمعها أبو القاسم اللغوي (^٣) فبلغت ألف اسم وأربعين اسمًا (^٤).\n_________\n(^١) انظر: \"النجم الوهاج\" ٧/ ٧ - ٨.\n(^٢) انظر: \"كشف الأسرار\" ١/ ٨٦، ٢/ ٤٥ - ٤٦.\n(^٣) علي بن جعفر بن علي بن محمد، أبو القاسم السعدي الصقلي اللغوي، ولد بصقلية سنة ثلاث وثلاثين وأربع مائة، وأخذ عن أهل العلم واللغة والنحو فيها، وبرع في النحو وترك فيه تصانيف مشهورة، كذلك في اللغة والصرف والعروض والشعر. قدم مصر في حدود الخمس مائة، وبالغوا في إكرامه، وجلس للدرس فيها إلى أن مات في سنة أربع عشرة وخمس مائة.\nانظر: \"لسان الميزان\" ٤/ ٢٠٩.\n(^٤) ذكر المصنف ذلك في \"عجالة المحتاج\" ٣/ ١١٦١.","vol":"24","page":181},{"text":"<span data-type='title' id=toc-3086>١ - باب التَّرْغِيبُ فيِ النِّكَاحِ</span>\nلِقَوْلِهِ تَعَالَى: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ الآية [النساء: ١٣].\n\n٥٠٦٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، أَخْبَرَنَا حُمَيْدُ بْنُ أَبِي حُمَيْدٍ الطَّوِيلُ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: جَاءَ ثَلَاثَةُ رَهْطٍ إِلَى بُيُوتِ أَزْوَاجِ النَّبِيِّ - ﷺ - يَسْأَلُونَ عَنْ عِبَادَةِ النَّبِيِّ - ﷺ -، فَلَمَّا أُخْبِرُوا كَأَنَّهُمْ تَقَالُّوهَا، فَقَالُوا: وَأَيْنَ نَحْنُ مِنَ النَّبِيِّ - ﷺ -؟ قَدْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ. قَالَ أَحَدُهُمْ: أَمَّا أَنَا فَإِنِّي أُصَلِّي اللَّيْلَ أَبَدًا. وَقَالَ آخَرُ: أَنَا أَصُومُ الدَّهْرَ وَلَا أُفْطِرُ. وَقَالَ آخَرُ: أَنَا أَعْتَزِلُ النِّسَاءَ فَلَا أَتَزَوَّجُ أَبَدًا. فَجَاءَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «أَنْتُمُ الَّذِينَ قُلْتُمْ كَذَا وَكَذَا؟ أَمَا وَاللهِ إِنِّي لأَخْشَاكُمْ لِلَّهِ وَأَتْقَاكُمْ لَهُ، لَكِنِّى أَصُومُ وَأُفْطِرُ، وَأُصَلِّي وَأَرْقُدُ وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِى فَلَيْسَ مِنِّي». [مسلم: ١٠٤ - فتح ٩/ ١٠٤].\n\n٥٠٦٤ - حَدَّثَنَا عَلِيٌّ، سَمِعَ حَسَّانَ بْنَ إِبْرَاهِيمَ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ أَنَّهُ سَأَلَ عَائِشَةَ عَنْ قَوْلِهِ تَعَالَى: ﴿وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَنْ لَا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَنْ لَا تَعُولُوا (٣)﴾ [النساء: ٣]. قَالَتْ: يَا ابْنَ أُخْتِي، اليَتِيمَةُ تَكُونُ فِي حَجْرِ وَلِيِّهَا، فَيَرْغَبُ فِي مَالِهَا وَجَمَالِهَا، يُرِيدُ أَنْ يَتَزَوَّجَهَا بِأَدْنَى مِنْ سُنَّةِ صَدَاقِهَا، فَنُهُوا أَنْ يَنْكِحُوهُنَّ إِلاَّ أَنْ يُقْسِطُوا لَهُنَّ فَيُكْمِلُوا الصَّدَاقَ، وَأُمِرُوا بِنِكَاحِ مَنْ سِوَاهُنَّ مِنَ النِّسَاءِ. [انظر؛ ٢٤٩٤ - مسلم: ٣٠١٨ - فتح ٩/ ١٠٤].\nذكر فيه حديث أنس: جَاءَ ثَلَاثَةُ رَهْطٍ إِلَى بُيُوتِ أَزْوَاجِ النَّبِيِّ - ﷺ - .. الحديث.\nوفي آخره: \"وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي\" هذا الحديث أخرجه مسلم أيضًا.","vol":"24","page":182},{"text":"وفيه: أن النكاح من سنن الإسلام. وفي الترمذي أنه من سنن المرسلين (^١)، فلا رهبانية في شريعتنا، وأن من ترك النكاح رغبة عن السنة فهو مذموم مبتدع، ومن تركه من أجل أنه أرفق له وأعون على العبادة فلا ملامة عليه، كما قاله المهلب، إذ لم يرغب عن سنة نبيه وطريقته.\nوفيه: الاقتداء بالأئمة في العبادة، والبحث عن أحوالهم وسيرهم في الليل والنهار، وأنه لا يجب أن يتعدى طرق الأئمة الذين وصفهم الله ليقتدى بهم في الدين والعبادة، وأنه من أراد الزيادة على سيرهم فهو (مقل) (^٢)، وفي الأخذ بالعبادة بالتوسط والقصد أولى حتى لا يعجز عن شيء منها ولا ينقطع دونها لقوله - ﵇ -: \"خير العمل ما دام عليه صاحبه وإن قل\" (^٣) وعند داود وأتباعه أنه واجب في حق الخائف. أي: العقد دون الدخول مرة في العمر، فإن عجز عن الطول نكح أمة للحديث الآتي: \"من استطاع منكم الباءة فليتزوج\" وآخر الحديث يرد عليه، وأن المقصود به الوطء، فكيف يحصل المقصود بالعقد بالمرأة؟\nومن قدر على غض بصره وتحصين فرجه فلا يجب عليه.\nوعند أكثر العلماء أنه لا يجب (^٤)، وفي رواية عن أحمد: يجب\n_________\n(^١) الترمذي (١٠٨٠). وقال: حديث أبي أيوب حديث حسن غريب.\n(^٢) كذا في الأصل، وفي \"شرح ابن بطال\": مفسد.\n(^٣) سيأتي برقم (٦٤٦٤) كتاب الرقاق، باب القصد والمداومة على العمل من حديث عائشة بنحوه.\n(^٤) انظر: \"أحكام القرآن\" للجصاص ٣/ ٤٦٦ - ٤٦٨، \"أحكام القرآن\" لابن العربي ٣/ ١٣٧٧.","vol":"24","page":183},{"text":"التزويج أو التسري عند خوف العنت (^١)، وهو وجه لنا (^٢)، والآية خيرته بين النكاح والتسري في قوله: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء:: ٣] والتسري لا يجب بالاتفاق، ثم الآية قصدت لبيان أعداد النساء: فقط.\nوقوله: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ [النور: ٣٢] هو أمر للأولياء بالإنكاح لا للأزواج به، والحكمة في النكاح الاختبار، والابتلاء، وكثرة النسل، والعفة وغير ذلك، وسيأتي أن خير هذِه الأمة أكثرها نساء (^٣).\nفصل:\nوذكر البخاري أيضًا حديث عائشة ﵂ في قوله: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا﴾ [النساء:٣] إلى آخره سلف في تفسير سورة النساء (^٤).\nوفيه من الفقه:\nما قاله مالك من صداق المثل والرد إليه فيما فسد صداقه ووقع الغبن في مقداره؛ لقولها: (من سنة صداقها)، فوجب أن يكون الصداق\n_________\n(^١) نقل عنه بشر بن موسى أنه قال: إلى رأي من يذهب الذي لا يتزوج؟! وقد كان النبي - ﷺ - له تسع نسوة، وكانوا يجوعون. قال بشر: ورأيته لا يرخص في تركه. \"طبقات الحنابلة\" ١/ ٣٢٨.\nونقل عنه الفضل بن زياد، وقد قيل له: ما تقول في التزويج في هذا الزمان؟ فقال: مثل هذا الزمان ينبغي للرجل أن يتزوج، ليت أن الرجل إذا تزوج ثنتين. وقال: ما يأمن أحدكم أن ينظر النظر فيحبط عمله. قلت له: كيف يصنع؟ من أين يطعمهم؟ فقال: أرزاقهم عليك! أرزاقهم على الله -﷿-. \"بدائع الفوائد\" ٤/ ٥٤.\n(^٢) انظر: \"النجم الوهاج\" ٧/ ١٢.\n(^٣) سيأتي برقم (٥٠٦٩) كتاب النكاح باب كثرة النساء: موقوفًا على ابن عباس.\n(^٤) سلف برقم (٤٥٧٣)، باب: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾.","vol":"24","page":184},{"text":"معروفًا لكل طبقة من الناس على قدر أحوالهم، وقد قال مالك: و(للناس) (^١) مناكح قد عرفت لهم وعرفوا لها (^٢). أي: للناس صدقات وأكفاء، فإذا كان الله تعالى قد نهى [عن] نكاح اليتيمة حتى يبلغها صداق مثلها، فواجب أن لا يجوز نكاح بقبضة تبن، ولا بما لا خطر له، ولا حطب، وعنده أن أقله هو الذي يؤدي إليه النظر على كتاب الله ويصححه القياس من أنه لا يستباح عضو مسلمة بأقل مما استباحه الشارع من عضو مسلم بالسرقة، وذلك ربع الدينار، فما كان أقل من ذلك فلا (^٣).\nوجوابه: السنة ثبتت بأقل منه وهو وقوعه على نعلين، وجاء أنه ما يراضى به الأهلون، ومنع ما ذكره من القياس.\nوفيه: أن تفسير القرآن لا يؤخذ إلا عمن له علم به كما كانت عائشة أولى الناس بعلمه من قبل الشارع لاختصاصها منه.\nوفيه: أن المرأة غير اليتيمة لها أن تنكح بأدنى من صداق مثلها؛ لأنه تعالى إنما حرج ذلك في اليتامى، وأباح سائر النساء بما أجبن إليه من الصداق.\nوفيه: أن لولي اليتيمة أن ينكحها من نفسه إذا عدل في صداقها.\n_________\n(^١) في الأصل: الناس.\n(^٢) عزاه ابن القاسم في \"المدونة\" لغير مالك ٢/ ١٤٥.\n(^٣) انظر: \"التفريع\" ٢/ ٣٧١، \"المنتقى\" ٣/ ٢٧٨.","vol":"24","page":185},{"text":"<span data-type='title' id=toc-3087>٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: \"مَنِ اسْتَطَاعَ مِنْكُمْ البَاءَةَ فَلْيَتَزَوَّجْ، فإنه أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ\". وَهَل يَتَزَوَّجُ مَنْ لَا أَرَبَ لَهُ فِي النِّكَاحِ</span>؟\n٥٠٦٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ، عَنْ عَلْقَمَةَ قَالَ: كُنْتُ مَعَ عَبْدِ اللهِ فَلَقِيَهُ عُثْمَانُ بِمِنًى فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ إِنَّ لِي إِلَيْكَ حَاجَةً. فَخَلَيَا، فَقَالَ عُثْمَانُ: هَلْ لَكَ يَا أَبَا عَبْدِ الرَّحْمَنِ فِي أَنْ نُزَوِّجَكَ بِكْرًا تُذَكِّرُكَ مَا كُنْتَ تَعْهَدُ؟ فَلَمَّا رَأَى عَبْدُ اللهِ أَنْ لَيْسَ لَهُ حَاجَةٌ إِلَى هَذَا أَشَارَ إِلَيَّ فَقَالَ: يَا عَلْقَمَةُ، فَانْتَهَيْتُ إِلَيْهِ وَهْوَ يَقُولُ: أَمَا لَئِنْ قُلْتَ ذَلِكَ لَقَدْ قَالَ لَنَا النَّبِيُّ - ﷺ -: «يَا مَعْشَرَ الشَّبَابِ، مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّهُ لَهُ وِجَاءٌ». [انظر: ١٩٠٥ - مسلم: ١٤٠٠ - فتح ٩/ ١٠٦].\nذكر فيه حديث عَلْقَمَةَ قَالَ: كُنْتُ مَعَ عَبْدِ اللهِ فَلَقِيَهُ عُثْمَانُ بن عفان بِمِنًى فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ إِنَّ لِي إِلَيْكَ حَاجَةً. فَخَلَوا، فَقَالَ عُثْمَانُ: هَلْ لَكَ يَا أَبَا عَبْدِ الرَّحْمَنِ فِي أَنْ نُزَوِّجَكَ بِكْرًا تُذَكِّرُكَ مَا كُنْتَ تَعْهَدُ؟ فَلَمَّا رَأى عَبْدُ اللهِ أَنْ لَيْسَ لَهُ حَاجَةٌ (إلا) (^١) هَذا أَشَارَ إِلَيَّ فَقَالَ: يَا عَلْقَمَةُ. فَانْتَهَيْتُ إِلَيْهِ وَهْوَ يَقُولُ: أَمَا لَئِنْ قُلْتَ ذَلِكَ، لَقَدْ قَالَ رسول الله - ﷺ -: \"يَا مَعْشَرَ الشَّبَاب، مَنِ اسْتَطَاعَ مِنْكُمُ البَاءَةَ فَلْيَتَزَوَّجْ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّهُ لَهُ وِجَاءٌ\".\n_________\n(^١) كذا في الأصل.","vol":"24","page":186},{"text":"<span data-type='title' id=toc-3088>٣ - باب مَنْ لَمْ يَسْتَطِعِ البَاءَةَ فَلْيَصُمْ</span>\n٥٠٦٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي عُمَارَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ قَالَ: دَخَلْتُ مَعَ عَلْقَمَةَ وَالأَسْوَدِ عَلَى عَبْدِ اللهِ، فَقَالَ عَبْدُ اللهِ: كُنَّا مَعَ النَّبِيِّ - ﷺ - شَبَابًا لَا نَجِدُ شَيْئًا، فَقَالَ لَنَا رَسُولُ اللهُ - ﷺ -: «يَا مَعْشَرَ الشَّبَابِ، مَنِ اسْتَطَاعَ الْبَاءَةَ فَلْيَتَزَوَّجْ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ، وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّهُ لَهُ وِجَاءٌ». [انظر: ١٩٠٥ - مسلم: ١٤٠٠ - فتح ٩/ ١١٢].\nذكر فيه أيضًا بزيادة الأسود: فَقَالَ عَبْدُ اللهِ: كُنَّا مَعَ رسول الله - ﷺ - شَبَابًا لَا نَجِدُ شَيْئًا، فَقَالَ لَنَا رَسُولُ اللهِ - ﷺ -: \"يَا مَعْشَرَ الشَّبَابِ، مَنِ اسْتَطَاعَ البَاءَةَ فَلْيَتَزَوَّجْ … \" الحديث بزيادة: \"فَإِنَّهُ أَغَض لِلْبَصَرِ وَأًحْصَنُ لِلْفَرْجِ\"، وقد سلف في الصوم، وجماعة الفقهاء على أنه مندوب إليه للقادر عليه كما سلف، ورددنا على أهل الظاهر، وقد تركه جماعة من الصحابة مع القدرة وعكفوا على العبادة، ولم ينكر.\nوقول معاذ بن جبل: زوجوني لئلا ألقى الله أعزب (^١). وقول عمر لأبي الزوائد: لم لا تتزوج؛ لا يمنعك منه إلا عجز أو فجور (^٢). محمول على تأكده، وهو أبو الزوائد: صحابي لم يتزوج؛ ولأنه قضاء شهوة فلم يجب، ولا يقاس على الغذاء؛ لأنه يؤدي تركه إلى الهلاك، بخلافه، وفي قيام الإجماع على أن من صبر ولم يقتحم محرمًا، أنه غير مرتكب الإثم حجة لما قلناه أن الأمر يحمل على الندب. وحاصل\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٤٣٩ (١٥٩٠٣).\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٦/ ١٧٠ (١٠٣٨٤) وابن أبي شيبة في \"مصنفه\" ٣/ ٤٣٩ - ٤٤٠.","vol":"24","page":187},{"text":"مذهبنا أن الناس في النكاح قسمان: تائق، وغيره. وكل منهما واجد أهبة وفاقدها، فالتائق الواجد يستحب في حقه، والفاقد يكسر شهوته بالصوم، وغير التائق الفاقد يكره في حقه، والواجد يستحب، إن لم يتعبد. والمسألة مبسوطة في كتب الفروع فلتراجع منه.\nفصل:\nقول عثمان لعبد الله ﵄: (إن لي إليك حاجة). فيه: جواز ذلك للخليفة. وقوله: (فخلوا) في بعض النسخ: (فخليا). وذكره ابن التين بلفظ: فخليا، ثم قال: صوابه: فخلوا؛ لأنه من ذوات الواو مثل قوله: ﴿فَلَمَّا أَثْقَلَتْ دَعَوَا اللهَ رَبَّهُمَا﴾ [الأعراف: ١٨٩].\nفائدة:\nفي إسناد الثاني عمارة، وهو ابن عمير التيمي، تيم اللات بن ثعلبة الكوفي، مات في خلافة سليمان بن عبد الملك.","vol":"24","page":188},{"text":"<span data-type='title' id=toc-3089>٤ - باب كَثْرَةِ النِّسَاءِ</span>\n٥٠٦٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ، أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي عَطَاءٌ قَالَ: حَضَرْنَا مَعَ ابْنِ عَبَّاسٍ جَنَازَةَ مَيْمُونَةَ بِسَرِفَ، فَقَالَ ابْنُ عَبَّاسٍ: هَذِهِ زَوْجَةُ النَّبِيِّ - ﷺ -، فَإِذَا رَفَعْتُمْ نَعْشَهَا فَلَا تُزَعْزِعُوهَا وَلَا تُزَلْزِلُوهَا وَارْفُقُوا، فَإِنَّهُ كَانَ عِنْدَ النَّبِيِّ - ﷺ - تِسْعٌ، كَانَ يَقْسِمُ لِثَمَانٍ وَلَا يَقْسِمُ لِوَاحِدَةٍ. [مسلم: ١٤٦٥ - فتح ٩/ ١١٢].\n\n٥٠٦٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَطُوفُ عَلَى نِسَائِهِ فِي لَيْلَةٍ وَاحِدَةٍ، وَلَهُ تِسْعُ نِسْوَةٍ.\nوَقَالَ ليِ خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعِ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسًا حَدَّثَهُمْ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٦٨ - مسلم: ٣٠٩ - فتح ٩/ ١١٢].\n\n٥٠٦٩ - حَدَّثَنَا عَلِيُّ بْنُ الْحَكَمِ الأَنْصَاريُّ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ رَقَبَةَ، عَنْ طَلْحَةَ الْيَامِيِّ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قَالَ لِي ابْنُ عَبَّاسٍ: هَلْ تَزَوَّجْتَ؟ قُلْتُ: لَا. قَالَ: فَتَزَوَّجْ، فَإِنَّ خَيْرَ هَذِهِ الأُمَّةِ أَكْثَرُهَا نِسَاءً. [فتح ٩/ ١١٣].\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث عطاء: حَضَرْنَا مَعَ ابن عَبَّاسٍ ﵄ جَنَازَةَ مَيْمُونَةَ بِسَرِفَ، فَقَالَ ابن عَبَّاسٍ: هذِه زَوْجَةُ النَّبِيِّ - ﷺ -، فَإِذَا رَفَعْتُمْ نَعْشَهَا فَلَا تُزَعْزِعُوهَا وَلَا تُزَلْزِلُوهَا وَارْفُقُوا، فَإِنَّهُ كَانَ عِنْدَ النَّبِيِّ - ﷺ - تِسْعٌ، كَانَ يَقْسِمُ لِثَمَانٍ، وَلَا يَقْسِمُ لِوَاحِدَةٍ.\nالشرح:\nهذا حديث أخرجه مسلم والنسائي أيضًا (^١)، وهذِه الواحدة هي\n_________\n(^١) \"سنن النسائي\" ٦/ ٥٣.","vol":"24","page":189},{"text":"سودة بنت زمعة، وهبت يومها لعائشة؛ ابتغاء رضي رسول الله - ﷺ - خشية المفارقة، وتوفي - ﷺ - وهي في عصمته، والباقيات: عائشة، وحفصة، وأم سلمة هند، وأم حبيبة رملة، وهؤلاء قرشيات، وميمونة الهلالية، وزينب بن جحش الأسدية، وجويرية بنت الحارث الخزاعية، وصفية بنت حيي الإسرائيلية. ووهم عطاء فقال: التي لم يقسم لها صفية، وهو من وهم ابن جريج عليه كما قاله الحفاظ.\nوفيه: أن حرمة المسلم ميتا كحرمته [حيًّا] (^١)؛ لأن ابن عباس راعى من توقيرها بعد موتها كحياتها.\nوالزعزعة: تحريك الشيء إذا أردت رفعه، وكذلك تحريك الريح الشجرة، والزلزلة: الاضطراب، أخذ من زلزلة الأرض، ذكره في الفتن.\nالحديث الثاني:\nحديث سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ﵁ أَنه - ﷺ - كَانَ يَطُوفُ على نِسَائِهِ فِي الليلة الواحدة، وَلَهُ تِسْعُ نِسْوَةٍ.\nهذا الحديث سلف في الغسل معلقًا بقوله: وقال شعبة عن قتادة أن أنسًا حدثهم: تسع نسوة. وقد أسنده هنا كما علمت ثم قال هنا: وقال لي خليفة: ثنا يزيد بن زريع، ثنا سعيد، عن قتادة أن أنسًا حدثهم عن النبي - ﷺ - نحو حديث مسدد (^٢).\nالحديت الثالث:\nحديث سَعِيدِ بْنِ جُبَيْرٍ قَالَ لِي ابن عَبَّاسٍ: هَلْ تَزَوَّجْتَ؟ قُلْتُ: لَا.\n_________\n(^١) ساقطة من الأصل لا يستقيم السياق بدونها.\n(^٢) ورد بهامش الأصل: وهو الحديث الذي ساقه قبله وشيخه فيه مسدد.","vol":"24","page":190},{"text":"قَالَ: فَتَزَوَّجْ، فَإِنَّ خَيْرَ هذِه الأُمَّةِ أَكْثَرُهَا نِسَاءً.\nفيه: الحض الظاهر على ذلك، ولم يرد ابن عباس أن من كثر نساؤه من المسلمين أنه خيرهم، وإنما قاله على معنى الحض والندب إلى النكاح وترك الرهبانية في الإسلام، وأنه - ﵇ - الذي يجب علينا الاقتداء به واتباع سنته كان أكثر أمته نساءً؛ لأنه أحل له منهن تسع فأكثر بالنكاح، ولم يحل لأحد من أمته غير أربع.\nوتزوج سعيد بن جبير كما أمره ابن عباس، وحصل من نسله من اتصف بالعلم.\nفائدة:\nشيخ البخاري في هذا هو علي بن الحكم أنصاري مروزي الملجكاني من بعض قرى مرو، روى عنه، وقال: مات سنة ست وعشرين ومائتين (^١)، وروى النسائي عن رجل عنه.\nوفي إسناده: رقبة، وهو ابن مصقلة العبدي الكوفي أبو عبد الله. وطلحة: اليامي، ويقال: الأيامي صحيح.\n_________\n(^١) \"التاريخ الصغير\" ٢/ ٢٥٤.","vol":"24","page":191},{"text":"<span data-type='title' id=toc-3090>٥ - باب مَنْ هَاجَرَ أَوْ عَمِلَ خَيْرًا لِتَزْوِيجِ امْرَأَةٍ فَلَهُ مَا نَوى</span>\n٥٠٧٠ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ، عَنْ عُمَرَ بْنِ الْخَطَّابِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الْعَمَلُ بِالنِّيَّةِ، وَإِنَّمَا لاِمْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ - ﷺ - وَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ». [انظر: ١ - مسلم: ١٩٠٧ - فتح ٩/ ١١٥].\nحَدَّثنَا يَحْيَى بْنُ قَزَعَةَ -وهو قرشي حجازي- ثثَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الحَارِثِ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ، عَنْ عُمَرَ بْنِ الخَطَّابِ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الْعَمَلُ بِالنِّيَّةِ، ولكل امرئ مَا نَوى\" .. الحديث.\nقد سلف بفوائده أول الكتاب.\nقال محمد بن الحسين الآجري: لما هاجر رسول الله - ﷺ - إلى المدينة وجب على جميع المسلمين ممن هو بمكة أن يهاجر وَيَدَعُوا أهليهم وعشائرهم، يريدون بذلك وجه الله، فكان الناس يهاجرون على هذا النعت، فخرج الرجل من مكة مهاجرًا في الظاهر، وقد شمله الطريق مع الناس ولم يكن مراده الله ورسوله، وإنما كان مراده تزويج امرأة من المهاجرات هاجرت قبله، أراد تزويجها، فلم يعده في المهاجرين، وسمي: مهاجر أم قيس.","vol":"24","page":192},{"text":"<span data-type='title' id=toc-3091>٦ - باب تَزْوِيجِ المُعْسِرِ الذِي [مَعَهُ] القُرْآنُ وَالإِسْلَامُ</span>\nفِيهِ سَهْل عَنِ النَّبِيِّ - ﷺ -.\n\n٥٠٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: حَدَّثَنِي قَيْسٌ عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: كُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - وَلَيْسَ لَنَا نِسَاءٌ فَقُلْنَا يَا رَسُولَ اللهِ أَلَا نَسْتَخْصِي؟ فَنَهَانَا عَنْ ذَلِكَ. [انظر: ٤٦١٥ - مسلم: ١٤٠٤ - فتح ٩/ ١١٦].\nفيه حديث سهل ﵁، عن النبي - ﷺ -، يريد حديث الذي أنكحها على ما معه من القرآن، وقد سلف (^١).\nثم ساق حديث ابن مسعود: كُنَّا نَغْزُو مَعَ النَّبِيِّ - ﷺ - لَيْسَ لَنَا نِسَاءٌ فَقُلْنَا: يَا رَسُولَ اللهِ، أَلَا نَسْتَخْصِي؟ فَنَهَانَا عَنْ ذَلِكَ.\nوذكره بعده وقال: ليس لنا شيء. وزاد: ثم رخص لنا أن ننكح المرأة بالثوب، ثم قرأ علينا: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ﴾ الآية (^٢) [المائدة: ٨٧].\nوجه الاستنباط على ما ترجمه أنه لما نهى أصحابه المعسرين عن الخصاء، ووكلهم إلى النكاح دل على جواز تزويج المعسر، ولو لم يجز التزويج إلا للأغنياء، لحظره عليهم من أجل عسرتهم، وحصل الشطط (^٣)، فهو دليل في حديث ابن مسعود، ونص في حديث سهل بقوله: \"قد زوجتكها بما معك من القرآن\" (^٤) وكتاب الله شاهد لهذا\n_________\n(^١) سلف برقم (٢٣١٠)، كتاب: الوكالة، باب: وكالة المرأة الإمام في النكاح.\n(^٢) سيأتي برقم (٥٠٧٥) باب: قول الرجل لأخيه: انظر أي زوجتي شئت حتى أنزل لك عنها.\n(^٣) \"المتواري\" ٢٨٠ - ٢٨١ بتصرف.\n(^٤) سلف برقم (٥٠٢٩). كتاب: فضائل القرآن، باب: خيركم من تعلم القرآن وعلمه.","vol":"24","page":193},{"text":"المعنى، وهو قوله: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ﴾ [النور: ٣٢] الآية. ودل أن الكفاءة إنما هي في الدين لا في المال، فإذا استجازت المرأة أو الولي التقصير في المال، جاز النكاح.\nوادعى المهلب أن قوله: (تزويج المعسر الذي معه القرآن والإسلام) -. دال على (أن من) (^١) لم يملكها إياه على التعليم، ولو كان عليه لما كان معسرًا.\nوقوله: (والإسلام) يدل على ذلك، لأنها كانت مسلمة، فلا يجوز أن يعلمها الإسلام، فيكون على معنى الأجرة، وإنما راعى له - ﵇ - حرمة حفظ القرآن وعلى التعليم فقد يجوز أن لا تتعلم شيئًا، ولا يستحقه الزوج، وقد ملكه الشارع إياها قبل التعليم (^٢).\nهذا كلامه، ومراد البخاري المعسر من المال لا ما ذكره.\nوفي الدارقطني بإسناد ضعيف من حديث عبد الله بن سخبرة، عن ابن مسعود في قصة الواهبة أنه - ﵇ - في الثالثة قال الخاطب: أحفظ سورة البقرة وسورًا من المفصل:\n\"أنكحتها على أن تقرئها وتعلمها، وإذا رزقك الله عوضتها\" فتزوجها الرجل على ذلك (^٣).\nوفي النسائي من حديث عسل بن سفيان -وفيه ضعف- عن عطاء، عن أبي هريرة ﵁ فيها أنه لما ملكته أمرها، وقال له: أحفظ البقرة أو التي تليها، قال: \"فقم فعلمها عشرين آية، وهي امرأتك\" (^٤).\n_________\n(^١) هكذا في الأصل، ولعل الصواب: أنه، كما في ابن بطال.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ١٦٦.\n(^٣) \"سنن الدارقطني\" ٣/ ٢٤٩ - ٢٥٠ والحديث بلفظ \"قد أنكحتكها\".\n(^٤) \"السنن الكبرى\" للنسائي ٣/ ٣١٣ (٥٥٠٦).","vol":"24","page":194},{"text":"وعند أبي داود: والتي تليها (^١). وروى ابن أبي شيبة وغيره من حديث أنس ﵁ أنه - ﵇ - سأل رجلًا من أصحابه فقال: \"يا فلان تزوجت؟ \" قال: لا، وليس عندي ما أتزوج به. قال: \"أليس معك ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾؟ \" قال: بلى. قال: \"ربع القرآن\" (^٢) وفي غيره: \"ثلث القرآن\" (^٣) .. الحديث.\nوفي رواية أبي الشيخ: \"أليس معك آية الكرسي\"؟ قال: بلى. قال: \"ربع القرآن\" (^٤). وزعم ابن حبيب فيما حكاه ابن الطلاع عنه أنه منسوخ بقوله: \"لا نكاح إلا بولي وشاهدي عدل\" (^٥) وهو عجيب وأين التاريخ؛ قال غيره: إنه من خواصه دون الصحابة فمن بعدهم، سوى الشافعي، إذ لعل المرأة كانت تحفظ تلك السور بعينها، أو لعلها لو قرأتها لم تحفظها، وهي إنما كانت رضيت برسول الله - ﷺ -. ولم يتزوج أحد من الصحابة بأقل من خمسة دراهم، وليس كما زعم، فالحديث شاهد بنفي الخصوصية ثم الأصل عدمها.\nوزعم ابن الطلاع أنه يقال: إن هذِه المرأة كانت خولة بنت حكيم ويقال: أم شريك. قلت: وقيل غير ذلك كما أوضحته في \"الخصائص\" (^٦).\n_________\n(^١) \"سنن أبي داود\" (٢١١٢).\n(^٢) لم أجده عن ابن أبي شيبة ورواه أحمد في \"مسنده\" ٣/ ٢٢١.\n(^٣) رواه الترمذي (٢٨٩٥).\n(^٤) رواها أيضًا أحمد في \"مسنده\" ٣/ ٢٢١.\n(^٥) رواه الدارقطني في \"سننه\" ٣/ ٢٢١ - ٢٢٧ عن ابن عباس وابن مسعود وابن عمر وعائشة، وابن حبان في \"صحيحه\" ٩/ ٣٨٦ (٤٠٧٥) عن عائشة.\n(^٦) \"غاية السول في خصائص الرسول\" ص ١٩٤ - ١٩٥.","vol":"24","page":195},{"text":"<span data-type='title' id=toc-3092>٧ - باب قَوْلِ الرَّجُلِ لأَخِيهِ: انْظُرْ أَيَّ زَوْجَتَي شِئْتَ حَتَّى أنزِلَ لَكَ عَنْهَا</span>\nرَوَاهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ [انظر: ٢٠٤٨]\n\n٥٠٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ سُفْيَانَ، عَنْ حُمَيْدٍ الطَّوِيلِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: قَدِمَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، فَآخَى النَّبِيُّ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ الأَنْصَارِيِّ، وَعِنْدَ الأَنْصَارِيِّ امْرَأَتَانِ، فَعَرَضَ عَلَيْهِ أَنْ يُنَاصِفَهُ أَهْلَهُ وَمَالَهُ، فَقَالَ: بَارَكَ اللهُ لَكَ فِي أَهْلِكَ وَمَالِكَ، دُلُّونِي عَلَى السُّوقِ، فَأَتَى السُّوقَ، فَرَبِحَ شَيْئًا مِنْ أَقِطٍ وَشَيْئًا مِنْ سَمْنٍ، فَرَآهُ النَّبِيُّ - ﷺ - بَعْدَ أَيَّامٍ وَعَلَيْهِ وَضَرٌ مِنْ صُفْرَةٍ، فَقَالَ: «مَهْيَمْ يَا عَبْدَ الرَّحْمَنِ؟». فَقَالَ تَزَوَّجْتُ أَنْصَارِيَّةً. قَالَ: «فَمَا سُقْتَ؟». قَالَ: وَزْنَ نَوَاةٍ مِنْ ذَهَبٍ. قَالَ: «أَوْلِمْ وَلَوْ بِشَاةٍ». [انظر: ٢٠٤٩ - مسلم: ١٤٢٧ - فتح ٩/ ١١٦].\nثم ساقه من حديث أنس ﵁ قَالَ: قَدِمَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، فَآخَى رسول الله - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ .. الحديث سلف في البيوع بفوائده وضبط ألفاظه.\nوفيه: ما كان عليه الصدر الأول من هذِه الأمة من الإيثار على أنفسهم وبذل النفس لإخوانهم كما وصفهم الله تعالى في كتابه.\nوفيه: جواز عرض الرجل أهله على أهل الصلاح من إخوانه.\nوفيد: أنه لا بأس أن ينظر الرجل إلى المرأة قبل أن يتزوجها.\nوفيه: المواعدة (بطلاق) (^١) المرأة لمن يحب أن يتزوجها.\nوفيه: تنزه الرجل عما يبذل له، ويعرض عليه من المال وغيره، والأخذ بالشدة على نفسه في أمر معاشه.\n_________\n(^١) في الأصل: (به طلاق) والمثبت من \"شرح ابن بطال\" ٧/ ١٦٧.","vol":"24","page":196},{"text":"وفيه: أن العيش من متجر أو صناعة أولى بنزاهة الأخلاق من العيش من الصدقات والهبة وشبهها.\nوفيه: مباشرة الفضلاء للتجارات بأنفسهم، وتصرفهم في الأسواق في معايشهم، وليس ذلك بنقص لهم.\nوفيه: سؤال الرجل عمن تزوج وما نقد؛ ليعينه الناس على وليمته ومؤنته.\nوفيه: سؤاله عما تزوج من البكر والثيب، والبكر أولى للملاعبة والانهمال للحلال.","vol":"24","page":197},{"text":"<span data-type='title' id=toc-3093>٨ - باب مَا يُكْرَهُ مِنَ التَّبَتُّلِ وَالْخِصَاءِ</span>.\n٥٠٧٣ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ شِهَابٍ، سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ يَقُولُ: سَمِعْتُ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَقُولُ: رَدَّ رَسُولُ اللهِ - ﷺ - عَلَى عُثْمَانَ بْنِ مَظْعُونٍ التَّبَتُّلَ، وَلَوْ أَذِنَ لَهُ لَاخْتَصَيْنَا. [٥٠٧٤ - مسلم: ١٤٠٢ - فتح ٩/ ١١٧].\n\n٥٠٧٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ أَنَّهُ سَمِعَ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَقُولُ لَقَدْ: رَدَّ ذَلِكَ - يَعْنِي النَّبِيَّ - ﷺ - عَلَى عُثْمَانَ، وَلَوْ أَجَازَ لَهُ التَّبَتُّلَ لَاخْتَصَيْنَا. [انظر: ٥٠٧٣ - مسلم: ١٤٠٢ - فتح ٩/ ١١٧]\n\n٥٠٧٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: قَالَ عَبْدُ اللهِ: كُنَّا نَغْزُو مَعَ رَسُولِ اللهِ - ﷺ - وَلَيْسَ لَنَا شَيْءٌ فَقُلْنَا: أَلَا نَسْتَخْصِي؟ فَنَهَانَا عَنْ ذَلِكَ، ثُمَّ رَخَّصَ لَنَا أَنْ نَنْكِحَ الْمَرْأَةَ بِالثَّوْبِ، ثُمَّ قَرَأَ عَلَيْنَا: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللهَ لَا يُحِبُّ الْمُعْتَدِينَ (٨٧)﴾. [المائدة: ٨٧] [انظر: ٤٦١٥ - مسلم: ١٤٠٤ - فتح ٩/ ١١٧].\n\n٥٠٧٦ - وَقَالَ أَصْبَغُ أَخْبَرَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قُلْتُ يَا رَسُولَ اللهِ، إِنِّي رَجُلٌ شَابٌّ، وَأَنَا أَخَافُ عَلَى نَفْسِي الْعَنَتَ وَلَا أَجِدُ مَا أَتَزَوَّجُ بِهِ النِّسَاءَ. فَسَكَتَ عَنِّي، ثُمَّ قُلْتُ مِثْلَ ذَلِكَ، فَسَكَتَ عَنِّي ثُمَّ قُلْتُ مِثْلَ ذَلِكَ، فَسَكَتَ عَنِّي ثُمَّ قُلْتُ مِثْلَ ذَلِكَ، فَقَالَ النَّبِيُّ - ﷺ -: «يَا أَبَا هُرَيْرَةَ، جَفَّ الْقَلَمُ بِمَا أَنْتَ لَاقٍ، فَاخْتَصِ عَلَى ذَلِكَ أَوْ ذَرْ». [فتح ٩/ ١٧٧].\nذكر فيه أحاديث (^١):\n_________\n(^١) ورد في هامش الأصل: في الحاشية التي بالأصل ما لفظه: في النهي عن التبتل أيضًا عن عائشة مرفوعًا، أخرجه أبو بكر الفريابي في كتاب النكاح.","vol":"24","page":198},{"text":"أحدها:\nحديث سعد بن أبي وقاص ﵁: رَدَّ رَسُولُ اللهِ - ﷺ - علَى عُثْمَانَ بْنِ مَظْعُونٍ التَّبَتُّلَ، وَلَوْ أَذِنَ لَهُ لَاخْتَصَيْنَا.\nوفي لفظ: لَقَدْ رَدَّ ذَلِكَ -يَعْنِي: النَّبِيَّ - ﷺ - على عُثْمَانَ، وَلَوْ أَجَازَ لَهُ التَّبَتُّلَ لَاخْتَصَيْنَا. وقد أخرجه مسلم أيضًا.\nثانيها:\nحديث قيس قَالَ: قَالَ عَبْدُ اللهِ -يعني ابن مسعود-: كُنَّا نَغْزُو مَعَ رَسُولِ اللهِ - ﷺ - وَلَيْسَ لنَا شيء .. الحديث سلف قريبًا وسيأتي (^١).\nثالثها:\nوَقَالَ أَصْبَغُ: أَخْبَرَنِي ابن وَهْبٍ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ ابن شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ﵁: قُلْتُ: يَا رَسُولَ اللهِ، إِنّي رَجُلٌ شَابٌّ، وإني أَخَافُ عَلَى نَفْسِي العَنَتَ وَلَا أَجِدُ مَا أَتَزَوَّجُ بِهِ النِّسَاءَ. فَسَكَتَ عَنّي، ثُمَّ قُلْتُ مِثْلَ ذَلِكَ، فَسَكَتَ عَنِّي، ثُمَّ قُلْتُ مِثْلَ ذَلِكَ، فَسَكَتَ عَنِّي، ثُمَّ قُلْتُ مِثْلَ ذَلِكَ، فَقَالَ النَّبِيُّ - ﷺ -: \"يَا أَبَا هُرَيْرَةَ، جَفَّ القَلَمُ بِمَا أَنْتَ لَاقٍ، فَاخْتَصِ عَلَى ذَلِكَ أَوْ ذَرْ\".\nالشرح:\nالكلام عليه من وجوه:\nأحدها:\nكذا وقع في الأصول: (وقال أصبغ ..) إلى آخره، وكذا ذكره أبو مسعود وخلف، وخالف ذلك أبو نعيم والطرقي فقالا: رواه\n_________\n(^١) سلف برقم (٥٠٧١) باب: تزويج المعسر، وهذا آخر موضع له في البخاري، ولعله سيأتي في شرحه.","vol":"24","page":199},{"text":"البخاري عن أصبغ. ووصله الإسماعيلي فرواه عن القاسم، ثنا الرمادي، ثنا أصبغ به.\nوأما ما وقع في كتاب الطرقي: أصبغ بن محمد فغير جيد؛ لأنا لا نعلم في البخاري شيخًا اسمه أصبغ بن محمد، بل ولا في باقي الستة (^١)، وإنما هذا أصبغ بن الفرج وَرّاَق ابن وهب، وأخرجه النسائي من حديث أنس بن عياض، عن الأوزاعي، عن الزهري به.\nوقال: الأوزاعي لم يسمعه من الزهري، وهو حديث صحيح (^٢).\nثانيها:\nالعنت بالتحريك: الحمل على المكروه، وقد عنت يعنت، وأعنته غيره. فالعنت: الإثم، وقد عنت: اكتسب إثمًا، والعنت: الفجور والزنا وكل أمر شاق، ذكره فى \"المنتهى\" وفى \"التهذيب\": الإعنات: تكليف غير الطاقة (^٣).\nوقال ابن الأنباري: أصله التشديد.\nثالثها:\nالتبتل: الانقطاع عن النساء وترك النكاح انقطاعا إلى العبادة، وأصله القطع، ومنه فاطمة البتول، ومريم البتول؛ لانقطاعهما عن نساء زمانهما دينًا وفضلًا ورغبة في الآخرة، وصدقة بتلة. أي: منقطعة عن مالكها.\n_________\n(^١) ورد في هامش الأصل: في \"ثقات\" ابن حبان و\"الجرح والتعديل\" لابن أبي حاتم: أصبغ بن محمد بن عمرو. وفي \"الميزان\": أصبغ بن محمد بن أبي منصور. مجهول، والأول توفي سنة ٢٨٤.\n(^٢) \"سنن النسائي\" ٦/ ٥٩ - ٦٠.\n(^٣) \"تهذيب اللغة\" ٣/ ٢٥٨٥.","vol":"24","page":200},{"text":"قال الطبري: والتبتل الذي أراده عثمان بن مظعون هو ما عزم عليه من ترك النساء: والطيب وكل ما يلتذ به مما أحله الله لعباده من الطيبات مطلقًا، قال تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ الآية [المائدة: ٨٧] الآية.\nوروي هذا عن ابن عباس وجماعة.\nوقول أبي زيد: التبتل: العزوبة. يريد نوعًا من أنواع التبتل.\nرابعها:\nإن قيل: من أين يلزم من جواز التبتل عن النساء: جواز الاختصاء، وهو قطع عضوين شريفين بهما قوام النسل، وربما أفضى بصاحبه إلى الهلاك، وهو محرم بالاتفاق؟ فالجواب: إن ذلك لازم من حيث أن مطلق التبتل يتضمنه، (وكأن قائل الحقيقي) (^١) الذي يؤمن معه شهوة النساء: هو الخصاء، وكأنه أخذه بأكثر ما يدل عليه الاسم، والألم العظيم مغتفر في جنب صيانة الدين، فقد يغتفر الألم العظيم في جنب ما هو أعظم منه كقطع اليد للأكَلَةِ، وكالكي والبطِّ، وغير ذلك، ودعوى إفضائه إلى الهلاك غالبًا غير مسلم، بل وقوع الهلاك منه نادر، فلا يلتفت إليه، وخصاء البهائم يشهد لذلك، وما ذكرناه إنما هو تقدير ما وقع لسعد، ولا يظن أن ذلك يجوز لأحد اليوم، بل هو محرم بالإجماع، وكل ما ذكرناه إنما هو يمشي على الأخذ بظاهر قوله: (لاختصينا) ويحتمل أن يريد سعد: لمنعنا أنفسنا منع المختصي، والأول هو الظاهر.\n_________\n(^١) كذا في الأصل، وفي \"المفهم\" للقرطبي ٤/ ٨٩ (وكأن قائل ذلك وقع له أن التبتل الحقيقي). وهو الأليق بالسياق.","vol":"24","page":201},{"text":"قال المهلب: وإنما نهى - ﵇ - عن التبتل والترغيب من أجل أنه مكاثر بهم الأمم يوم القيامة، وأنه في الدنيا يقاتل بهم طوائف الكفار، وفي آخر الزمان يقاتلون الدجال، فأراد - ﵇ - أن يكثر النسل (^١).\nقلت: وإذا كان التبتل الذي لا جناية فيه على النفس إنما هو منعها عن المباح لها، فمنعها ما فيه جناية عليها بإيلامها -وهو الخصاء- أحرى أن يكون منهيًّا عنه، وثبت أن قطع شيء من الأعضاء من غير ضرورة تدعو إلى ذلك حرام.\nوأما حديث أبي أمامة رفعه: \"أربعة لعنهم الله فوق عرشه وأمنت عليه الملائكة، الذي يخصي نفسه عن النساء .. \" (^٢) الحديث، فهو منكر كما قاله أبو حاتم في \"علله\" (^٣).\nولا التفات إلى ما روي: \"خيركم بعد المائتين الخفيف الحاذ (^٤) الذي لا أهل له ولا ولد\" (^٥)، فإنه ضعيف بل موضوع، وكذا قول حذيفة: إذا كان سنة خمسين ومائة فلأن يربي أحدكم جرو كلب خير له من أن يربي ولدًا (^٦).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ١٦٨.\n(^٢) رواه الطبراني في \"الكبير\" ٨/ ٩٩ (٧٤٨٩) بلفظ \"الذي يحصن نفسه عن النساء\".\n(^٣) \"العلل\" لابن أبي حاتم ١/ ٤١٣ (١٢٤٠) وفيه الحديث بلفظ \"الذي يخصي نفسه عن النساء\".\n(^٤) ورد بهامش الأصل: حاشية: الحاذ -بالحاء المهملة ثم ألف ثم ذال معجمة- الظهر. وهو حديث رواه أبو يعلى الموصلي من حديث حذيفة، ورواه الخطابي في كتاب \"العزلة\" من حديثه وحديث أبي أمامة. قال شيخنا العراقي: حديث ضعيف. انتهى. وفي حفظي عن ابن حزم أنه قال: إنه موضوع، قاله … في \"المحلى\".\n(^٥) رواه الخطابي في \"العزلة\" ص ٥٢.\n(^٦) رواه أبو نعيم في \"حلية الأولياء\" ٧/ ٢٧ مرفوع من حديث حذيفة.","vol":"24","page":202},{"text":"ومما يوهن ذلك أنه لو قيل بذلك لبطل النسل والجهافى والدين، وغلب أهل الكفر مع ما فيه من تربية الكلاب.\nفرع:\nقال ابن حزم: وليس النكاح فرضًا على النساء: لقوله تعالى: ﴿وَالْقَوَاعِدُ مِنَ النِّسَاءِ﴾ [النور: ٦٠] الآية، وقوله - ﵇ - في الخبر الثابت: \"الشهادة سبع سوى القتل\" فذكر - ﵇ - \"المرأة تموت بجمع شهيدة\" (^١)، قال: و[هي] التي تموت في نفاسها. \"والمرأة تموت بكرًا لم تطمث\" (^٢). وفيما ذكره نظر، فالنساء شقائق الرجال. وحديث علي: \"ثلاث لا تؤخرها\" منها: \"الأيم إذا وجدت كفؤًا\" (^٣).\nوللحاكم في حديث عائشة مرفوعا: \"ما من شيء خير لامرأة من زوج أو قبر\" (^٤) ولابن الجوزي في كتاب \"النساء\" من حديث زيد بن أسلم، عن أبيه قال عمر ﵁: زوجوا أولادكم إذا بلغوا ولا تحملوا آثامهم. وعن خليد بن دعلج قال: قال الحسن: بادروا ببناتكم التزويج.\nوللخلال في \"علله\" عن ابن أبي نجيح المكي رفعه: \"مسكينة مسكينة امرأة ليست لها زوج\" قالوا: يا رسول الله، وإن كانت غنية من المال؟ قال: \"وإن كانت غنية من المال\" وقال بمثل ذلك في الرجل.\n_________\n(^١) رواه أبو داود (٣١١١) والنسائي ٤/ ١٣ - ١٤ من حديث جابر بن عتيك.\n(^٢) \"المحلى\" ٩/ ٤٤١ وما بين المعكوفين زيادة منه.\n(^٣) رواه الترمذي (١٧١، ١٠٧٥) وقال: هذا حديث غريب، وما أرى إسناده بمتصل.\n(^٤) لم أقف عليه عند الحاكم وعند الطبراني في \"الأوسط\" ٨/ ١٥١ (٨٢٤٠) من حديث ابن عباس بلفظ \"للمرأة ستران\" قال: وما هما قال: \"الزوج والقبر\" قال العجلوني في \"كشف الخفاء\" ١/ ٤٠٧: وهو ضعيف جدًا.","vol":"24","page":203},{"text":"قال ابن معين: هذا مرسل. وأخرجه أبو نعيم والطبراني في \"الأوسط\" أيضًا (^١).\nفصل:\nينعطف على ما مضى: لا يجوز لأحد من المسلمين تحريم ما أحل الله لعباده المؤمنين على نفسه من طيبات المطاعم والملابس والمناكح إذا خاف على نفسه بإحلال ذلك لها بعض الخبث والمشقة أو أمنه؛ وذلك لرده - ﵇ - التبتل على عثمان بن مظعون، فثبت أنه لا فضل في ترك شيء مما أحله الله لعباده، وأن الفضل والبر إنما هو في فعل ما ندب عباده إليه، وعمل به رسوله وسنه لأمته، واتبعه على منهاجه الأئمة الراشدون؛ إذ كان خير الهدي هديه، فإذا كان ذلك تبين خطأ من آثر لباس الشعر والصوف على لباس القطن والكتان إذا قدر على لبس ذلك من حله، وآثر أكل الفول والعدس على أكل خبز البر والشعير، وترك أكل اللحم والودك؛ حذرًا من عارض الحاجة إلى النساء، فإن ظن الظان أن الفضل في غير ذلك، قلنا: لما في لباس الخشن وأكله من المشقة على النفس وصرف فضل ما بينهما من القيمة إلى أهل الحاجة فقد ظن خطأ، وذلك أن الأولى للإنسان بالنفس إصلاحها وعونها له على طاعة ربها، ولا شيء أضر للجسم من المطاعم الرديئة؛ لأنها مفسدة لعقله ومضعفة لأدواته التي جعلها الله سببا إلى طاعاته.\n_________\n(^١) \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٠٣٩ (٧٥٤٠)، \"المعجم الأوسط\" للطبراني ٦/ ٣٤٨ (٦٥٨٩).","vol":"24","page":204},{"text":"فصل:\nوفيه: أن خصاء بني آدم حرام، وذلك أن التبتل إذا كان منهيًّا عنه ولا جناية فيه على النفس غير منعه المباح، فمنعها ما له فيه جناية عليها بإيلامها وتعذيبها بقطع بعض الأعضاء أحرى أن يكون منهيًّا عنه، فثبت بها أن قطع شيء من أعضاء الإنسان من غير ضرورة تدعو إلى ذلك حرام، كما أسلفناه، وسواء في ذلك الصغير والكبير، ولأن فيه تغيير خلق الله، ولما فيه من قطع النسل وتعذيب الحيوان كما أسلفناه، وأما غير الآدمي فإن كان لا يؤكل فكذلك، كما قاله البغوي، وأما المأكول فيجوز في صغره دون كبره (^١).\nفصل:\nوقوله: (\"فاختص على ذلك أو ذر\"). وقع في بعض الأصول: \"اقتصر\". بدل: \"اختص\". وهذا مثل قوله: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ [فصلت: ٤٠] لأنه أمر بعد حظر، فهو في معنى الزجر.\nقال ابن الجوزي: ليس بأمر، وإنما المعنى: إن فعلت أو لم تفعل فلابد من نفوذ القدر، وقد رأينا بعض جهال الأحداث يزهد في صباه، فلما اشتدت عليه العزوبة (^٢) جب نفسه، وبعضهم جبَّها قال: بحيائه من ربه. فانظر ما يصنع الجهل بأهله، فأول ما يقال لهذا: ليس لك أن تتصرف في شيء إلا بإذن من رب العالمين، وهذا أمر لا يقال ما أذن له، بل قد حرمه ثم ينبغي أن الله وضع هذا الأمر لحكمة وهي إيجاد النسل، فمن تسبب في قطعه فقد ضاد الحكمة، ثم من النعمة على\n_________\n(^١) \"التهذيب\" للبغوي ٥/ ٢١١.\n(^٢) ورد بهامش الأصل: في الأصل الغريزة.","vol":"24","page":205},{"text":"الرجل خلقه رجلًا ولم يُجعل (^١) امرأة، فإذا جب نفسه اختار النقص على التمام، فلو مات من ذلك استحق النار مع مكابدته في العاجلة شدة لا توصف، ومنع نفسه لذة ووجود ولد يذكر به أو يثاب عليه، وكان نسبه متصلًا من آدم إليه فتسبب بقطع ذلك المتصل مع تشويهه نفسه وهواه يعد له بما رجاه، فإن قطع الآلة لا يزيل ما في القلب من الشهوة بل يزاد أضعافًا فيما ذكره الجاحظ في كتاب \"الحيوان\" (^٢) وكتاب \"الخصيان\"، والعجيب من المتزهد الذي قال: إنه استحيا من الله مما وضعه الله فيه، فلو شاء الله لم يضع هذا في نفسه.\nفصل:\nوفي حديث أبي هريرة إثبات القدر، وأن المرء لا يفعل باختياره شيئًا لم يكن سبق في علم الله سبحانه.\nفصل:\nقول ابن مسعود: (ثم أرخص لنا أن ننكح بالثوب). يعني: المتعة التي كانت حلالًا في أول الإسلام ثم نسخت بالعدة والميراث والصدقات.\n_________\n(^١) ورد في هامش الأصل: لعله يجعله، وما في الأصل صحيح، ويكون على ما لم يسم فاعله.\n(^٢) \" الحيوان\" ١/ ١٠٧.","vol":"24","page":206},{"text":"<span data-type='title' id=toc-3094>٩ - باب نِكَاحِ الأَبْكَارِ</span>\nوَقَالَ ابن أَبِي مُلَيْكَةَ: قَالَ ابن عَبَّاسٍ لِعَائِشَةَ: لَمْ يَنْكِحِ النَّبِيُّ - ﷺ - بِكْرًا غَيْرَكِ.\n\n٥٠٧٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، أَرَأَيْتَ لَوْ نَزَلْتَ وَادِيًا وَفِيهِ شَجَرَةٌ قَدْ أُكِلَ مِنْهَا، وَوَجَدْتَ شَجَرًا لَمْ يُؤْكَلْ مِنْهَا، فِي أَيِّهَا كُنْتَ تُرْتِعُ بَعِيرَكَ؟ قَالَ: «فِي الَّذِي لَمْ يُرْتَعْ مِنْهَا». تَعْنِى: أَنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَتَزَوَّجْ بِكْرًا غَيْرَهَا. [فتح ٩/ ١٢٠].\n\n٥٠٧٨ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «أُرِيتُكِ فِي الْمَنَامِ مَرَّتَيْنِ، إِذَا رَجُلٌ يَحْمِلُكِ فِي سَرَقَةِ حَرِيرٍ فَيَقُولُ: هَذِهِ امْرَأَتُكَ، فَأَكْشِفُهَا فَإِذَا هِيَ أَنْتِ، فَأَقُولُ: إِنْ يَكُنْ هَذَا مِنْ عِنْدِ اللهِ يُمْضِهِ». [انظر: ٣٨٩٥ - مسلم: ٢٤٣٨ - فتح ٩/ ١٢٠].\nثم ساق حديث عَائِشَةَ ﵂: قُلْتُ: يَا رَسُولَ اللهِ، أَرَأَيْتَ لَوْ نَزَلْتَ وَادِيًا وَفِيهِ شَجَرَةٌ قَدْ أُكِلَ مِنْهَا، وَوَجَدْتَ شَجَرة لَمْ يُؤْكَلْ مِنْهَا، فِي أَيِّهَا كُنْتَ تُرْتِعُ بَعِيرَكَ؟ قَالَ: \"فِي التي لَمْ يُرْتَعْ مِنْهَا\". تَعْنِي: أَنَّ رَسُولَ اللهِ - ﷺ - لمْ يَتَزَوَّجْ بِكْرًا غَيْرَهَا.\nوحديث عائشة أيضًا قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُرِيتُكِ فِي المَنَامِ مَرَّتَيْنِ، إِذَا رَجُلٌ يَحْمِلُكِ فِي سَرَقَةِ حَرِيرٍ فَيَقُولُ: هذِه امْرَأتكَ فَأَكْشِفُهَا فَإِذَا هِيَ أَنْتِ، فَأقولُ: إِنْ يَكُنْ هذا مِنْ عِنْدِ اللهِ يُمْضهِ\".\nالشرح:\nهذا أسنده البخاري -أعني قول ابن أبي مليكة- في تفسيره في سورة النور عن محمد بن المثنى، ثنا يحيى، عن عمر بن سعيد بن أبي حسين،","vol":"24","page":207},{"text":"عنه، فذكره مطولًا (^١).\nوفي الحديث الثاني ضرب الأمثال وتشبيه الإنسان بالشجر. والحديث الثالث يأتي في التعبير في باب كشف المرأة في المنام (^٢)، وقد سلف في باب تزويجها قبل الهجرة، وأخرجه مسلم أيضًا.\nوفي رواية: \"جاء بك الملك\" (^٣). وفي \"طبقات ابن سعد\" عنها: لما جاء جبريل بصورتي من السماء في حريرة فقال: تزوجها فإنها امرأتك (^٤). ولابن حبان في \"صحيحه\": جاء بي جبريل إلى رسول الله - ﷺ - في خرقة حرير فقال: هذِه زوجتك في الدنيا والآخرة (^٥).\nوفي لفظ: قلت: يا رسول الله من أزواجك في الجنة؟ قال: \"أما إنك منهن\" قالت: فخيل إلي آن ذاك أنه لم يتزوج بكرًا غيري (^٦).\nفصل:\nوالسرقة بفتح السين واحدة السرق وهي شقق الحرير البيض. وقيل: الجيد من الحرير.\nقال أبو عبيدة: وأحسبها فارسية، وأصلها سرة وهو الجيد (^٧). وادعى المهلب أنها كالكِلة والبرقع، وهو غريب.\n_________\n(^١) سلف برقم (٤٧٥٣).\n(^٢) سيأتي برقم (٧٠١١).\n(^٣) رواها أبو يعلى ٧/ ٤٧١ - ٤٧٢ (٤٤٩٨).\n(^٤) \"الطبقات الكبرى\" ٨/ ٦٣.\n(^٥) \"صحيح ابن حبان\" ٦/ ١٦ (٧٠٩٤).\n(^٦) \"صحيح ابن حبان\" ١٦/ ٨ (٧٠٩٦).\n(^٧) انظر: \"غريب الحديث\" لأبي عبيد ٢/ ٣٠٧.","vol":"24","page":208},{"text":"فصل:\nقوله: (\"فأكشفها\") يحتمل -كما قال ابن المنير- أن يكون إنما رأى منها ما يجوز للخاطب أن يراه، ويكون الضمير في \"فاكشفها\" للسرقة (^١).\nفصل:\nلم يشك - ﵇ - فيما رأى، فإن رؤيا الأنبياء وحي، إنما احتمل عنده أن تكون الرؤيا اسمًا، واحتمل أن تكون كنية، فإن للرؤيا أسماء وكنى، فسموها بأسمائها وكنوها بكناها، واسمها أن تخرج بعينها، وكنيتها أن تخرج على مثالها وهي أختها أو قرينتها أو جارتها أو سميتها. نبه عليه ابن العربي في \"سراجه\" وذكر القاضي عياض أن هذِه الرؤيا يحتمل أن تكون قبل النبوة، وإن كانت بعدها فله ثلاثة معان:\nأولها: أن تكون الرؤيا على وجهها، فظاهره لا يحتاج إلى تعبير وتفسير فسيمضيه الله وينجزه، فالشك عائد على أنها رؤيا على ظاهرها، أو تحتاج إلى تعبير وصرف عن ظاهرها.\nثانيها: المراد إن كانت هذِه الزوجية في الدنيا يمضه الله، فالشك أنها هل هي زوجته في الدنيا أم في الآخرة، ويرده رواية ابن حبان السالفة.\nثالثها: أنه لم يشك، أخبر على التحقيق وأتى بصورة الشك، وهذا نوع من أنواع البلاغة يسمى مزج الشك باليقين (^٢).\n_________\n(^١) \"المتواري\" ص ٣٨٢.\n(^٢) \"إكمال المعلم\" ٧/ ٤٤٥.","vol":"24","page":209},{"text":"فصل:\nفيه: فضل الأبكار على غيرهن، وقد حض الشارع على نكاحهن في حديث جابر الآتي: \"هلا جارية تلاعبها وتلاعبك\" وفي حديث كعب بن عجرة أنه - ﵇ - قال لرجل: \"هلا بكرًا تعضها وتعضك\" أخرجه ابن أبي خيثمة في الأول من \"فوائده\" (^١).\nوفي رواية لمسلم: \"فهلا بكرًا تلاعبها\" (^٢).\nوفي ابن ماجه من حديث عتبة بن عويم بن ساعدة (^٣)، عن أبيه، عن جده مرفوعا: \"عليكم بالأبكار فإنهن أعذب أفواهًا وأنتق أرحامًا وأرضى باليسير\" (^٤).\nومن حديث زر، عن عبد الله مرفوعًا مثله (^٥)، وقال بعد: \"باليسير\" يعني: من العمل.\nوأخرجه أبو نعيم في \"الطب النبوي\" من حديث ابن عمر مرفوعًا، زاد بعد: \"أرحامًا\": \"وأسخن إقبالًا، وأرضى باليسير من العمل\" (^٦).\n_________\n(^١) رواه أيضا الطبراني في \"الكبير ١٩/ ٤٩ - ١٥٠ (٣٢٨) من حديث كعب بن عجرة.\n(^٢) مسلم (٧١٥) بعد حديث رقم (١٤٦٦) كتاب الرضاع، باب استحباب نكاح ذات اليد، من حديث جابر.\n(^٣) ورد في هامش الأصل: الحديث في \"أطراف المزي\" في مسند عتبة بن عويم بن ساعدة، رواه ابن ماجه في النكاح عن إبراهيم بن المنذر، عن محمد بن طلحة التيمي، عن عبد الرحمن بن سالم بن عتبة بن عويم بن ساعدة الأنصاري، عن أبيه، عن جده. وراجعت ابن ماجه فوجدته كذلك فيها، فصوابه أن يقول: من حديث عبد الرحمن بن سالم بن عتبة بن عويم بن ساعدة، عن أبيه، عن جده.\n(^٤) ابن ماجه (١٨٦١).\n(^٥) رواه الطبراني في \"الكبير\" ١٠/ ١٤٠ (١٠٢٤٤).\n(^٦) \"الطب النبوي\" ٢/ ٤٧١ - ٤٧٢ (٤٤٨).","vol":"24","page":210},{"text":"وفيه عبد الرحمن بن زيد بن أسلم، وهو ضعيف. وقيل في تفسير \"أنتق أرحامًا\": أقبل للولد. وفي رواية: \"وأطيب أخلاقًا\" (^١).\nوفي البكر معان أخر: حداثة السن، وللنفس في ذلك من الحظ ما هو معلوم، وفرة الحرارة المحركة للباءة، وعدم تعلقها بغير زوجها، إذ المرأة يتعلق قلبها بآتي عذرتها، وأن الطباع تنبو عمن كان لها زوج قديمًا، والتهيؤ للولد، وأن المداعبة تليق بهن دون غيرهن من الكبار، وفي المداعبة انبعاث على اجتماع الماء وكثرته.\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٦/ ١٥٩ - ١٦٠ (١٠٣٤٢) عن مكحول قال: قال رسول الله .. الحديث. بلفظ: \"وأغر أخلاقًا\" ورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٥٢ بنحوه.","vol":"24","page":211},{"text":"<span data-type='title' id=toc-3095>١٠ - باب نكاح الثَّيِّبَاتِ</span>\nوَقَالَتْ أُمُّ حَبِيبَةَ: قَالَ لِي النَّبِيُّ - ﷺ -: \"لَا تَعْرِضْنَ عَلَيَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ\".\n\n٥٠٧٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا سَيَّارٌ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: قَفَلْنَا مَعَ النَّبِيِّ - ﷺ - مِنْ غَزْوَةٍ، فَتَعَجَّلْتُ عَلَى بَعِيرٍ لِي قَطُوفٍ، فَلَحِقَنِي رَاكِبٌ مِنْ خَلْفِي، فَنَخَسَ بَعِيرِي بِعَنَزَةٍ كَانَتْ مَعَهُ، فَانْطَلَقَ بَعِيرِي كَأَجْوَدِ مَا أَنْتَ رَاءٍ مِنَ الإِبِلِ، فَإِذَا النَّبِيُّ - ﷺ - فَقَالَ: «مَا يُعْجِلُكَ؟». قُلْتُ كُنْتُ حَدِيثَ عَهْدٍ بِعُرُسٍ. قَالَ: «بِكْرًا أَمْ ثَيِّبًا؟». قُلْتُ: ثَيِّبٌ. قَالَ: «فَهَلاَّ جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ!». قَالَ: فَلَمَّا ذَهَبْنَا لِنَدْخُلَ قَالَ: «أَمْهِلُوا حَتَّى تَدْخُلُوا لَيْلًا -أَيْ: عِشَاءً- لِكَىْ تَمْتَشِطَ الشَّعِثَةُ، وَتَسْتَحِدَّ الْمُغِيبَةُ». [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ٩/ ١٢١].\n\n٥٠٨٠ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَارِبٌ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ ﵄ يَقُولُ تَزَوَّجْتُ فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: «مَا تَزَوَّجْتَ». فَقُلْتُ تَزَوَّجْتُ ثَيِّبًا. فَقَالَ: «مَا لَكَ وَلِلْعَذَارَى وَلِعَابِهَا». فَذَكَرْتُ ذَلِكَ لِعَمْرِو بْنِ دِينَارٍ فَقَالَ عَمْرٌو سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «هَلاَّ جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ».\nثم ساق حديث جابر: قَفَلْنَا مَعَ رسول الله - ﷺ - مِنْ غَزْوَةٍ .. الحديث. وفيه: \"فَهَلَّا جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ! \". وفي رواية: \"مالك وللعذارى ولعابها\".\nالشرح:\nحديث أم حبيبة أسنده بعد عن الحكم بن نافع، ثنا شعيب، عن الزهري، أخبرني عروة أن زينب بنت أبي سلمة أخبرته عنها (^١).\n_________\n(^١) سيأتي برقم (٥١٠١) كتاب: النكاح، باب: ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾.","vol":"24","page":212},{"text":"ووجه مطابقته للترجمة أنه خاطب أزواجه ونهاهن أن يعرض عليه ربائبه لحرمتهن، وهو تحقيق أنه - ﵇ - تزوج الثيب ذات البنت. نبه عليه ابن المنير (^١).\nوحديث جابر سلف في الصلاة وعدة مواضع.\nوقوله: (\"ولعابها\") هو بضم اللام وكسرها. قال عياض: رواية مسلم بالكسر لا غير، يريد الملاعبة (^٢). وقال المازري: رواية أبي ذر من طريق المستملي بالضم (^٣)، وكذا قال صاحب \"المطالع\": أنها رواية أبي الهيثم. وكأنه ذهب إلى اللعاب -وهو الريق- يريد رشفه وامتصاصه.\nوقال ابن بطال: هو مصدر لاعب ملاعبة ولعابًا، كما تقول: قابل مقابلة وقبالًا (^٤).\nوقال ابن التين: هو من اللعب، وقيل: من اللعاب، وعلى هذا الضم والكسر.\nوالعذارى: الأبكار.\nفصل:\nوفيه: جواز نكاح الثيبات للشبان إذا كان ذلك لمعنى كالمعنى الذي قصد له جابر من سبب أخواته، وذلك أن يكون للناكح بنات أو أخوات غير بالغات يحتجن إلى قيم أو متعهد.\n_________\n(^١) \"المتواري\" ص ١٨١.\n(^٢) \"إكمال المعلم\" ٤/ ٦٧٤.\n(^٣) \"المعلم بفوائد مسلم\" ١/ ٤٣٩.\n(^٤) \"شرح ابن بطال\" ٧/ ١٧٢.","vol":"24","page":213},{"text":"وفيه: أن نكاح الأبكار للشبان أولى لحضه عليه بقوله: \"فهلا جارية\".\nوفيه: سؤال الإمام عن أحوال أصحابه في نكاحهم ومفاوضتهم في ذلك.\nوفيه: أن ملاعبة الأهل مطلوبة؛ لأن ذلك يحبب الزوجين بعضهما لبعض ويخفف المؤنة بينهما، ويرفع حياء المرأة عما يحتاج إليه الرجل في مباعلتها، قال تعالى في نساء أهل الجنة: ﴿عُرُبًا أَتْرَابًا (٣٧)﴾ [الواقعة: ٣٧] والعروب المتحببة إلى زوجها، ويقال: الغنجة العاشقة له، ويقال: الحسنة التبعل.\nفصل:\nقوله: (\"أمهلوا حتى تدخلوا ليلًا\") يريد: حتى يستقبلكم خبر قدومكم إلى أهليكم فتستحد المغيبة وتمتشط الشعثة. أي: تصلح كل امرأة نفسها لزوجها ما غفلت عنه لغيبته، وإنما معنى ذلك؛ لئلا يجد منها ريحًا أو حالة يكرهها، فيكون ذلك سببًا إلى بغضها، وهذا من حسن أدبه.\nفإن قلت: هذا مخالف لقوله: \"لا يطرقن أحدكم أهله ليلًا\" (^١) قلت: إن هذا قاله لمن يقدم بغتة من غير أن يعلم أهله، وأما هنا فتقدم خبر مجيء الجيش والعلم لوصوله وقت كذا وكذا، فتستعد الشعثة وتستحد المغيبة.\n_________\n(^١) سيأتي برقم (٥٢٤٤) كتاب النكاح، باب لا يطرق أهله ليلًا إذا طال الغيبة، من حديث جابر بن عبد الله.","vol":"24","page":214},{"text":"فصل:\nقوله: (\"لا تعرضن\") قال ابن التين: ضبط بضم الضاد، ولا أعلم له وجهًا؛ لأنه إنما خاطب النساء أو واحدة منهن، فإن كان خطابه لجماعة النساء -وهو الأبين- فصوابه تسكينها؛ لأنه فعل مستقبل مشى على أصله مع نون جماعة النساء، ولو أدخلت عليه النون المشددة لكان تعرضنان؛ لأنه تجتمع ثلاث نونات فيفرق بينهن بألف، ولو كانت النون الخفيفة لم يصح؛ لأنها لا تدخل في جماعة النساء ولا في الاثنين، وإن كان خطابه لأم حبيبة خاصة، فتكون الضاد مكسورة والنون مشددة، فإن كان الفعل مؤكدًا بالنون الخفيفة كانت النون ساكنة.","vol":"24","page":215},{"text":"<span data-type='title' id=toc-3096>١١ - باب تَزْوِيجِ الصِّغَارِ مِنَ الكِبَارِ</span>\n٥٠٨١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ، عَنْ عِرَاكٍ، عَنْ عُرْوَةَ أَنَّ النَّبِيَّ - ﷺ - خَطَبَ عَائِشَةَ إِلَى أَبِي بَكْرٍ، فَقَالَ لَهُ أَبُو بَكْرٍ: إِنَّمَا أَنَا أَخُوكَ، فَقَالَ: «أَنْتَ أَخِي فِي دِينِ اللهِ وَكِتَابِهِ وَهْيَ لِي حَلَالٌ». [فتح ٩/ ١٢٣].\nذكر فيه حديث عروة بن الزبير أنَ النَّبِيَّ - ﷺ - خَطَبَ عَائِشَةَ إلى أَبِي بَكْرٍ، فَقَالَ لَهُ أَبُو بَكْرٍ: إِنَّمَا أَنَا أَخُوكَ، فَقَالَ: \"أَنْتَ أَخِي فِي دِينِ اللهِ وَكتَابِهِ، وَهْيَ لِي حَلَالٌ\".\nهذا الحديث من أفراده، وهو مرسل كما ترى، وقد نبه على ذلك الحميدي (^١) والدارقطني (^٢) وأبو نعيم الأصبهاني وأبو مسعود الدمشقي وخلف الواسطي، وأما أبو العباس الطرقي فأخرجه في كتابه مسندًا عنه، عن عائشة ﵂.\nواعترض الإسماعيلي فقال: ليس في تعيين الرواية ما ترجم عليه، فأما صغر عائشة فمعلوم من غير هذا. وفي \"الطبقات\" من حديث: لما خطب رسول الله - ﷺ - عائشة، قال أبو بكر: يا رسول الله، قد كنت وعدت بها أو ذكرتها لمطعم بن عدي لابنه جبير بن مطعم فدعني حتى أسلها منهم، ففعل (^٣).\nوفي لفظ: فطلقها جبير بن مطعم (^٤).\nوقام الإجماع على أنه يجوز للآباء تزويج الصغار من بناتهم وإن كن\n_________\n(^١) \"الجمع بين الصحيحين\" ٤/ ١٠٩ (٣٢٢١).\n(^٢) \"الإلزامات والتتبع\" ص ٣٤٤ (١٨٦).\n(^٣) الطبقات\" ٨/ ٥٨.\n(^٤) رواه الدارقطني ٣/ ٢٧٨ - ٢٧٩.","vol":"24","page":216},{"text":"في المهد، كما حكاه ابن بطال (^١)، إلا أنه لا يجوز لأزواجهن البناء بهن إلا إذا صلحن للوطء واحتملن الرجال، وأحوالهن تختلف في ذلك على قدر خلقهن وطاقتهن، وكانت عائشة ﵂ حين تزوج بها - ﵇ - بنت ست سنين، وبنى بها بنت تسع سنين كما ذكره البخاري بعد هذا في إنكاح الرجل ولده الصغير (^٢).\nقال ابن المنذر: وفي هذا الحديث دليل على أن نهيه - ﵇ - عن إنكاح البكر حتى تستأذن، أنها البالغ التي لها إذن، إذ قد أجازت السنة أن يعقد الأب النكاح على الصغيرة التي لا إذن لها (^٣).\nواختلف العلماء في تزويج الأولياء غير الآباء اليتيمة الصغيرة، فقال ابن أبي ليلى ومالك والليث والثوري والشافعي وابن الماجشون وأحمد وأبو ثور: ليس لغير الآباء تزويج اليتيمة الصغيرة، فإن فعل فالنكاح باطل (^٤).\nوحكى ابن المنذر عن مالك أنه قال: يزوج الوصي الصغيرة دون الأولياء إذا كان وصي الأب (^٥) (^٦)، والجد عند الشافعي عند عدم الأب كالأب (^٧).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١٧٢.\n(^٢) سيأتي برقم (٥١٣٣) كتاب: النكاح.\n(^٣) \"الإشراف\" ١/ ٢٤ بمعناه.\n(^٤) انظر: \"الاستذكار\" ١٦/ ٥٧ - ٥٨، \"الإشراف\" ١/ ٢٦، \"المغني\" ٩/ ٤٠٢.\n(^٥) هكذا بالأصل، وفي \"شرح ابن بطال\": وصيها لها.\n(^٦) قال ابن المنذر في \"الإشراف\" ١/ ٢٧: وأما الجارية فلا يزوجها إلا أبوها، ولا يزوجها أحد من الأولياء، ولا الأوصياء حتى تبلغ للحيض، فزوجها الوصي برضاها جاز، وكذلك وصي الوصي إن زوجها برضاها فذلك جائز، هذا قول مالك.\n(^٧) \"الأم\" ٥/ ١١.","vol":"24","page":217},{"text":"وقالت طائفة: إذا زوج الصغيرة غير الأب من الأولياء فلها الخيار إذا بلغت.\nروي هذا عن عطاء والحسن وطاوس، وهو قول الأوزاعي وأبي حنيفة ومحمد، إلا أنهما جعلا الجد كالأب لا خيار في تزويجه.\nوقال أبو يوسف: لا خيار لها في جميع الأولياء (^١).\nوقال أحمد: لا أرى للوصي ولا للقاضي أن يزوج اليتيمة حتى تبلغ تسع سنين، فإذا بلغت ورضيت فلا خيار لها (^٢).\nوحجة من جعل لها الخيار إذا بلغت أنه - ﵇ - لما أمر باستئمار اليتيمة - ولا تستأمر إلا من لها ميزة ومعرفة، كان لها الخيار والاستئمار إذا بلغت.\nوحجة الأول قوله: \"تستأمر اليتيمة في نفسها\" (^٣) ولا يصلح استئمارها إلا ببلوغها، ولا يجوز أن يكون العقد موقوفًا على استئمارها بدليل امتناع الجميع من دخول النكاح في النكاح ووقوفها إلى مدة الخيار.\nوفرق مالك بين اليتيمة واليتيم، وأجاز للوصي تزويج اليتيم قبل البلوغ من قبل أن اليتيم لما كان قادرًا على رفع العذر الذي يرفعه الولي إن كرهه بعد بلوغه جاز؛ لقدرته على الخروج منه، وليس كذلك؛ لأنها لا تقدر إذا بلغت على رفع العقد؛ لأن الطلاق ليس بيد\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٥٧، \"الإشراف\" ١/ ٢٦.\n(^٢) \"مسائل الإمام أحمد برواية الكوسج\" ١/ ٣٤٢ (٨٥١) وفيها (قال أحمد: لا أرى للولي) بدلًا من للوصي.\n(^٣) رواه أبو داود (٢٠٩٣)، والترمذي (١١٠٩)، والنسائي ٦/ ٨٧ من حديث أبي هريرة، والنسائي ٦/ ٨٤ من حديث ابن عباس.","vol":"24","page":218},{"text":"النساء:، فافترقا بهذِه العلة، ولأن السنة وردت في منع العقد على اليتيمة حتى تستأمر، ولا يصح استئمارها إلا بعد البلوغ، هذا قول مالك (^١).\nفصل:\nقال المهلب: وفي حديث عائشة من الفقه جواز خطبة الرجل لنفسه إلى ولي المخطوبة إذا علم أنه لا يرده؛ لتأكد ما بينهما، ويحتمل قول أبي بكر لرسول الله - ﷺ -: (إنما أنا أخوك) أن يعتقد أنه لا يحل له أن يتزوج ابنته للمؤاخاة والخلة التي كانت بينهما، فأعلمه أن أخوة الإسلام ليست كأخوة النسب والولادة، فقال: إنها لي حلال بوحي من الله، كما قال إبراهيم للذي أراد أن يأخذ منه زوجته: هي أختي -يعني في الإيمان- لأنه لم يكن أحد مؤمن يومئذ غيرهما (^٢).\nقلت: ويجوز أن يكون خطبها بواسطة، يؤيده رواية ابن أبي عاصم من حديث يحيى بن عبد الرحمن بن حاطب، عن عائشة ﵂ أنه - ﵇ - أرسل خولة بنت حكيم امرأة عثمان بن مظعون تخطبها عليه، فقال لها أبو بكر: وهل تصلح؟ إنما هي ابنة أخيه، فرجعت إلى رسول الله - ﷺ - فذكرت ذلك له فقال: \"ارجعي فقولي له: أنت أخي في الاسلام، وابنتك تصلح لي\" فأتت أبا بكر فذكرت فقال: ادع لي رسول الله - ﷺ -، فجاء فأنكحه (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٣٩٩.\n(^٢) \"شرح ابن بطال\" ٧/ ١٧٤ - ١٧٥.\n(^٣) \"الآحاد والمثاني\" ٥/ ٣٨٩ - ٣٩٠ (٣٠٠٦).","vol":"24","page":219},{"text":"<span data-type='title' id=toc-3097>١٢ - باب إِلَى مَنْ يَنْكِحُ وَأَيُّ النِّسَاءِ خَيرْ؟ وَمَا يُسْتَحَبُّ أَنْ يَتَخَيَّرَ لِنُطَفِهِ مِنْ غَيِرْ إِيجَابٍ</span>\n٥٠٨٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَيْرُ نِسَاءٍ رَكِبْنَ الإِبِلَ صَالِحُو نِسَاءِ قُرَيْشٍ، أَحْنَاهُ عَلَى وَلَدٍ فِي صِغَرِهِ، وَأَرْعَاهُ عَلَى زَوْجٍ فِي ذَاتِ يَدِهِ». [انظر:٣٤٣٤ - مسلم: ٢٥٢٧ - فتح ٩/ ١٢٥]\nذكر فيه حديث أَبِي هُرَيْرَةَ ﵁ قَالَ: \"خَيْرُ نِسَاءٍ رَكِبْنَ الابِلَ نِسَاءُ قُرَيْشٍ، أَحْنَاهُ على وَلَدٍ فِي صِغَرِهِ، وَأَرْعَاهُ على زَوْجٍ فِي ذَاتِ يَدِهِ\".\nوسلف في أحاديث الأنبياء، ويأتي في النفقات (^١).\nوأخرجه مسلم أيضًا.\nوفيه: الحث على زواج أهل الصلاح والدين، وشرف الإبل؛ لأن ذلك يمنع من ركوب الإثم وتقحم العار، ولهذا المعنى قال - ﵇ -: \"عليك بذات الدين تربت يداك\" (^٢) وإنما يركب الإبل نساء العرب ونساء قريش من العرب فلنساء قريش خير نساء العرب، وقد بين - ﵇ -\nبما استوجبن ذلك، وهو حنوهن على أولادهن، ومراعاتهن لأزواجهن، وحفظهن لأموالهم، وإنما ذلك لكرم نفوسهن، وقلة غائلتهن لمن عاشرنه وطهارتهن من مكايدة الأزواج ومشاحتهن.\nوفيه: مدح الرجل نساء قومه وولياته بفضائلهن.\nومعنى \"أحناه\": أشفق وأرأف لا تحتاج في تربيته إلى الإشفاق\n_________\n(^١) سيأتي برقم (٥٣٦٥) باب: حفظ المرأة زوجها في ذات يده والنفقة.\n(^٢) رواه مسلم برقم (٧١٥/ ٥٤) بعد رقم (١٤٦٦) كتاب: الرضاع، باب: استحباب نكاح البكر، من حديث جابر، وسيأتي برقم (٥٠٩٠) من حديث أبي هريرة بنحوه.","vol":"24","page":220},{"text":"والرفق، يقال: حنا عليه يحنو، وأحنى يحني، وحنى يحني.\n\"وأرعاه على زوج في ذات يده\" يحتمل في ماله الذي استرعاها عليه.\nوقوله: (وما يستحب أن يتخير لنطفه). هو لفظ حديث أخرجه ابن ماجه (^١) من حديث عائشة ﵂ أن النبي - ﷺ - قال: \"تخيروا لنطفكم وانكحوا الأكفاء\" وأخرجه الحاكم في \"مستدركه\" وقال: صحيح الإسناد، وذكر له متابعًا (^٢). وخولف.\n_________\n(^١) ورد في هامش الأصل: في سنده في ابن ماجه والحاكم الحارث بن عمران، وهو متهم وقد ذكر له الحاكم متابعًا والمتابع له عكرمة بن إبراهيم، وهو ضعيف.\n(^٢) \"سنن ابن ماجه\" (١٩٦٨)، \"المستدرك\" ٢/ ١٦٣.","vol":"24","page":221},{"text":"<span data-type='title' id=toc-3098>١٣ - باب اتِّخَاذِ السَّرَارِيِّ وَمَنْ أَعْتَقَ جَارِيَتَهُ ثُمَّ تَزَوَّجَهَا</span>\n٥٠٨٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا صَالِحُ بْنُ صَالِحٍ الْهَمْدَانِيُّ، حَدَّثَنَا الشَّعْبِيُّ قَالَ: حَدَّثَنِي أَبُو بُرْدَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَيُّمَا رَجُلٍ كَانَتْ عِنْدَهُ وَلِيدَةٌ فَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا، وَأَدَّبَهَا فَأَحْسَنَ تَأْدِيبَهَا، ثُمَّ أَعْتَقَهَا وَتَزَوَّجَهَا فَلَهُ أَجْرَانِ، وَأَيُّمَا رَجُلٍ مِنْ أَهْلِ الْكِتَابِ آمَنَ بِنَبِيِّهِ وَآمَنَ بِي فَلَهُ أَجْرَانِ، وَأَيُّمَا مَمْلُوكٍ أَدَّى حَقَّ مَوَالِيهِ وَحَقَّ رَبِّهِ فَلَهُ أَجْرَانِ». قَالَ الشَّعْبِيُّ: خُذْهَا بِغَيْرِ شَيْءٍ، قَدْ كَانَ الرَّجُلُ يَرْحَلُ فِيمَا دُونَهُ إِلَى الْمَدِينَةِ. . وَقَالَ أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - «أَعْتَقَهَا ثُمَّ أَصْدَقَهَا». [انظر: ٩٧ - مسلم: ١٥٤ - فتح ٩/ ١٢٦]\n\n٥٠٨٤ - حَدَّثَنَا سَعِيدُ بْنُ تَلِيدٍ، قَالَ: أَخْبَرَنِي ابْنُ وَهْبٍ، قَالَ: أَخْبَرَنِي جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -.\nحَدَّثَنَا سُلَيْمَانُ عَنْ حَمَّادِ بْنِ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلاَّ ثَلَاثَ كَذَبَاتٍ بَيْنَمَا إِبْرَاهِيمُ مَرَّ بِجَبَّارٍ وَمَعَهُ سَارَةُ -فَذَكَرَ الْحَدِيثَ- فَأَعْطَاهَا هَاجَرَ قَالَتْ: كَفَّ اللهُ يَدَ الْكَافِرِ وَأَخْدَمَنِي آجَرَ». قَالَ أَبُو هُرَيْرَةَ: فَتِلْكَ أُمُّكُمْ يَا بَنِي مَاءِ السَّمَاءِ. [انظر: ٢٢١٧ - مسلم: ٢٣٧١ - فتح ٩/ ١٢٦]\n\n٥٠٨٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: أَقَامَ النَّبِيُّ - ﷺ - بَيْنَ خَيْبَرَ وَالْمَدِينَةِ ثَلَاثًا يُبْنَى عَلَيْهِ بِصَفِيَّةَ بِنْتِ حُيَيٍّ، فَدَعَوْتُ الْمُسْلِمِينَ إِلَى وَلِيمَتِهِ فَمَا كَانَ فِيهَا مِنْ خُبْزٍ وَلَا لَحْمٍ، أُمِرَ بِالأَنْطَاعِ فَأَلْقَى فِيهَا مِنَ التَّمْرِ وَالأَقِطِ وَالسَّمْنِ فَكَانَتْ وَلِيمَتَهُ، فَقَالَ الْمُسْلِمُونَ: إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ، أَوْ مِمَّا مَلَكَتْ يَمِينُهُ؟ فَقَالُوا: إِنْ حَجَبَهَا فَهْيَ مِنْ أُمَّهَاتِ الْمُؤْمِنِينَ، وَإِنْ لَمْ يَحْجُبْهَا فَهْيَ مِمَّا مَلَكَتْ يَمِينُهُ. فَلَمَّا اْرْتَحَلَ وَطَّى لَهَا خَلْفَهُ وَمَدَّ الْحِجَابَ بَيْنَهَا وَبَيْنَ النَّاسِ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح ٩/ ١٢٦].","vol":"24","page":222},{"text":"ذكر فيه أحاديث:\nأحدها:\nحديث الشعبي عن أبي بردة، عَنْ أَبيهِ، قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أيّمَا رَجُلٍ كانَتْ عِنْدَهُ وَليدَةٌ فَعَلَّمَهَا إلى أَن قال \"ثم أَعْتَقَهَا وتزوجها فله أجران .. \" الحديث -وسلف في العتق (^١) وغيره- قال الشعبي خذها بغير شيء، قد كان الرجل يركب فيما دونه إلى المدينة وقال أبو بكر عن أبي حصين، عن أبي بردة، عن أبيه عن النبي - ﷺ -: \"أعتقها ثم أصدقها\".\nوهذا أسنده الإسماعيلي عن الحسن، ثنا مسلم بن سلام، ثنا أبو بكر -يعني: ابن عياش- عن أبي حصين بلفظ: \"ثم تزوجها بمهر جديد كان له أجران\".\nورواه ابن حزم من طريق يحيى بن عبد الحميد الحماني، عن أبي بكر.\nقال ابن حزم: تفرد به يحيى، وهو ضعيف جدًا، والخبر مشهور من رواية الثقات ليس فيه: \"بمهر جديد\" (^٢).\nوأبو بكر هذا اسمه كنيته على الصحيح. وقيل: اسمه شعبة. وأبو حصين بفتح الحاء اسمه عثمان بن عاصم أسدي كاهلي، كوفي، مات سنة ثمان وعشرين ومائة، ومات قبله أبو بكر بن عياش سنة اثنتين. وقيل: ثلاث، وقيل: أربع وتسعين ومائة، وذكر أنه أكبر من الثوري بسنة (^٣)، وهو مولى واصل الأسدي.\n_________\n(^١) سلف برقم (٢٥٤٤) باب: فضل من أدب جاريته وعلمها.\n(^٢) \"المحلى\" ٩/ ٥٠٤ - ٥٠٥.\n(^٣) ذكر المزي في \"التهذيب\" ٣/ ١٣٤ - ١٣٥ أنه أكبر من سفيان بأربع سنين.","vol":"24","page":223},{"text":"واسم أبي بردة عامر بن أبي موسى عبد الله بن قيس بن سليم بن حضَّار الأشعري قاضي الكوفي، مات سنة أربع، وقيل: سنة ثلاث ومائة، وقيل: قبل موسى بن طلحة بأيام، ومات موسى سنة ست (^١) ومائة. ومات عامر بن شراحيل الشعبي على قولٍ. ورواية الشعبي عن أبي بردة في الأولى تدخل في المدبج. ومات أبو موسى سنة أربع أو اثنتين وأربعين عن ثلاث وستين. وقيل: سنة خمس أو إحدى أو اثنتين وخمسين.\nفصل:\nقوله: (\"ثم أصدقها هو\") بيان لقوله قبله: \"وتزوجها فله أجران\" وظاهره توقف حصولهما عليه.\nوفيه: دلالة للشافعي ومالك أن عتقها لا يكون صداقًا، وأن فعله في صفية خاص به (^٢)، وأخذ بظاهر حديث صفية أحمد وإسحاق وجعله عوضًا من بضعها (^٣).\nفصل:\nقوله: (\"وأيما رجل من أهل الكتاب آمن بنبيه وآمن بي فله أجران\").\nقال الداودي: قوله: \"من أهل الكتاب\" يعني: كان على دين عيسى. قال: وأما اليهود ومن كفر من النصارى فليسوا من ذلك؛ لأنه لا يجازى على الكفر بالخير.\nواستدل بقوله تعالى: ﴿إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ (٥٣) أُولَئِكَ يُؤْتَوْنَ﴾ [القصص: ٥٣، ٥٤] الآية.\n_________\n(^١) ورد بهامش الأصل: صوابه: ثلاث، ويقال: سنة أربع.\n(^٢) انظر: \"عيون المجالس\" ٣/ ١٠٥٧، \"مختصر المزني\" بهامش \"الأم\" ٣/ ٢٦٢ - ٢٦٣.\n(^٣) انظر: \"المغني\" ٩/ ٤٥٣.","vol":"24","page":224},{"text":"الحديت الثاني:\nحديث مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ قَالَ: قَالَ النَّبِيُّ - ﷺ -.\nوعنه عَنْ أَبِي هُرَيْرَةَ قَالَ \"لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلَّا ثَلَاثَ كَذَبَاتٍ بَيْنَمَا: إِبْرَاهِيمُ مَرَّ بِجَبَّارِ وَمَعَهُ سَارَةُ -فَذكَرَ الحَدِيثَ- فَأَعْطَاهَا هَاجَرَ، قَالَتْ: كفَّ اللهُ يَدَ الكَافِرِ وَأًخْدَمَنِي هاجر\". قَالَ أَبُو هُرَيْرَةَ: فَتِلْكَ أُمُّكُمْ يَا بَنِي مَاءِ السَّمَاءِ. كذا هو في الأصول الأول مرفوعًا، والثاني وقفه على أبي هريرة. وفي بعضها رفعه.\nوذكر أبو مسعود وخلف: أنه موقوف، وأبى ذلك الطرقي وغيره. وهذا الحديث سلف في البيع وأحاديث الأنبياء (^١). ووجه دخوله هنا أن هاجر كانت أمة مملوكة وهبها الكافر، وقبول إبراهيم لها، وأولدها بعد أن ملكها فهي سرية.\nفصل:\nواتخاذ السراري مباح؛ لقوله تعالى: ﴿وَمَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٦] فأباح الله تعالى ملك اليمين كما أباح النكاح، ورغب - ﵇ - في عتق الإماء وتزويجهن بقوله: إن فاعل ذلك له أجران.\nوفي \"مسند أحمد\" بإسناد فيه ضعف من حديث ابن (عمرو) (^٢) ﵄ مرفوعًا: \"انكحوا أمهات الأولاد، فإني أباهي بكم يوم القيامة\" (^٣).\n_________\n(^١) سلف في البيوع برقم (٢٢١٧) باب: شراء المملوك من الحربي .. وسلف في أحاديث الأنبياء برقم (٣٣٥٧) باب قول الله تعالى: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَلِيلًا﴾.\n(^٢) في الأصل: (عمر) والمثبت \"من مسند أحمد\".\n(^٣) \"مسند أحمد\" ٢/ ١٧١ - ١٧٢.","vol":"24","page":225},{"text":"فصل:\nهذِه الثلاث في الظاهر لا في الباطن (لأن) (^١) معنى أختي: في الإسلام، وسقيم سأسقم؛ كقوله: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ﴾ [الزمر: ٣٠] و﴿بَلْ فَعَلَهُ كَبِيرُهُمْ﴾ [الأنبياء: ٦٣] أي: إن نطقوا فهو الفاعل.\nوقول أبي هريرة ﵁: (يا بني ماء السماء) يريد أنهم يتبعون مواضع القطر ليس لهم موطن.\nالحديث الثالث:\nحديث أنس في قصة صفية سلف في المغازي في غزوة خيبر (^٢)، وذكر خلف: أنه رواه أيضًا في الأطعمة (^٣). ويحتاج إلى تأويل قوله: فقال المسلمون: إحدى أمهات المؤمنين .. إلى آخره مع الحديث الذي بعده: (أعتقها وجعل عتقها صداقها) وراويهما أنس فإنه إذا جعل عتقها صداقها كيف يشكون ويقولون: إن نكحها فهي من أمهات المؤمنين، ويحتمل أن يكون قائل ذلك من لم يعلم عتقه - ﵇ - لها.\nفصل:\nواحتج به من أوجب الوليمة، وهو أحد قولي (^٤) الشافعي وداود (^٥).\nفصل:\nذكر ابن المرابط في قول أنس السالف في غزوة خيبر أصدقها نفسها. أنه من روايته وظنه، وإنما قال ذلك؛ مدافعة للسائل، ألا ترى أنه قال:\n_________\n(^١) في الأصل: (لا) والمثبت هو الملائم للسياق.\n(^٢) سلف برقم (٤٢٠٠).\n(^٣) سيأتي برقم (٥٣٨٧) باب: الخبز المرقق والأكل على الخوان والسفرة.\n(^٤) ورد بهامش الأصل: المذهب أنها سنة، وفي قول أو وجه: واجبة.\n(^٥) انظر: \"الأم\" ٤/ ٣٩ - ٤٠، و\"المحلى\" ٩/ ٤٥٠.","vol":"24","page":226},{"text":"(فقال المسلمون: إحدى أمهات المؤمنين)، فكيف علم أنس أنه أصدقها نفسها قبل ذلك، وقد صح أنه لم يعلم أنها زوجة إلا بالحجاب. فدل على أن قوله هذا لم يشهده عليه نبينا ﵊ ولا غيره، وإنما ظنه أنس والناس معه ظنًّا مع أن كتاب الله أحق أن يتبع، قال تعالى: ﴿وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا﴾ الآية [الأحزاب:٥٠]. وهو دال على أنه عتقها وخيرها في نفسها فاختارته فنكحها بما خصه الله تعالى بغير صداق.\nقلت: روى أبو الشيخ ابن حَيَّان من حديث شاذ بن فياض، ثنا هاشم بن سعيد، ثنا كنانة، عن صفية قالت: أعتقني رسول الله - ﷺ - وجعل عتقي صداقي (^١).\nوذكر رزين وابن منده وأبو نعيم وابن عبد البر وغيرهم أنه - ﵇ - أصدق صفية جارية تدعى رزينة (^٢).\nفصل:\nروى أنس ﵁ أنه - ﵇ - استبرأ صفية بحيضة. ذكره الحارث بن أبي أسامة في \"مسنده\" (^٣) وأنكره ابن المديني (^٤).\n_________\n(^١) رواه أيضًا الطبراني في \"الكبير\" ٢٤/ ٧٣ - ٧٤ (١٩٤)، و\"الأوسط\" ٥/ ١٦٤ (٤٩٥٣).\n(^٢) ذكرها ابن الأثير في \"أسد الغابة\" ٧/ ١٠٩ (٦٩١٣) وعزاها لابن عبد البر، وابن منده، وأبي نعيم، وترجم لها أبو نعيم في \"معرفة الصحابة\" ٦/ ٣٣٣٤ (٣٨٧٩)، وابن عبد البر في \"الاستيعاب\" ٤/ ٣٩٧ (٣٣٧٣)، ولم يذكرا أنه - ﷺ - أصدقها لصفية.\n(^٣) رواه الحارث كما في \"بغية الباحث\" ص ١٦٢ (٥٠٠).\n(^٤) انظر: \"تاريخ بغداد\" ١٢/ ١٣٥.","vol":"24","page":227},{"text":"وروي أيضًا من حديث إسماعيل بن عياش، عن الحجاج بن أرطاة، عن الزهري، عن أنس، وهو ضعيف (^١).\nفصل:\nقد أسلفت الخلاف في عتق الأمة على أن يكون صداقها، وهو ممتنع عند أكثر العلماء أنه إنما يكون صداقا إذا قارن العقد أو صادف عقدًا، فأما إن تقدم عليه فلا يصح، والعتق هنا مقدم على العقد، فلم يكن صداقًا، فمن أعتقها على أن تزوِّجه من نفسها فأبت فلا لزوم عليها؛ لأن الإجبار ساقط عنها بزوال الرق، فكان لها الخيار.\nوقال ابن بطال: اختلف العلماء فيمن أعتق جارية وتزوجها، فذهب قوم إلى أنه إن أعتقها وجعل عتقها صداقها فهو جائز، فإن تزوجته فلا مهر لها غير العتاق على حديث صفية. روي هذا عن أنس أنه فعله، وهو راوي حديث صفية، وهو قول سعيد بن المسيب والنخعي وطاوس والحسن وا بن شهاب، وإليه ذهب الثوري وأبو يوسف وأحمد وإسحاق (^٢).\nوقال آخرون: ليس لأحد بعد رسول الله - ﷺ - أن يفعل هذا، وإنما كان ذلك خاصًّا لرسول الله - ﷺ -؛ لأن الله تعالى أباح له أن يتزوج بغير صداق، ولم يجعل ذلك لأحد من المؤمنين غيره. هذا قول مالك وأبي حنيفة وزفر ومحمد والشافعي (^٣).\n_________\n(^١) رواه ابن عدي في \"الكامل\" ٢/ ٥٢٥، وقال في ٢/ ٥٢٧: والحجاج بن أرطاة إنما عاب الناس عليه تدليسه عن الزهري، وعن غيره وربما أخطأ في بعض الروايات، فأما أن يتعمد الكذب فلا، وهو ممن يكتب الحديث، ورواه ابن عساكر في \"تاريخ دمشق\" ٥٢/ ٤٢٧.\n(^٢) انظر: \"المغني\" ٩/ ٤٥٣.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٧٢، و\"الاستذكار\" ١٦/ ٦٧ - ٦٩.","vol":"24","page":228},{"text":"وقد روى حماد بن زيد، عن أيوب، عن نافع، عن ابن عمر ﵄ أنه - ﵇ - فعل في جويرية بنت الحارث مثل ما فعله في صفية، أنه أعتقها وتزوجها وجعل عتقها صداقها، لكن قال ابن عمر: أنه خاص به.\nقال (الطبري) (^١): ونظرنا في عتق رسول الله - ﷺ - جويرية كيف كان، فروى ابن إسحاق عن محمد بن جعفر بن الزبير، عن عروة، عن عائشة ﵂: أنه لما أصاب رسول الله - ﷺ - بني المصطلق وقعت جويرية بنت الحارث في سهم ثابت بن قيس، فكاتبت نفسها وجاءت تستعين رسول الله - ﷺ - في كتابتها، فقال لها: \"هل لك في خير من ذلك، أقضي عنك كتابتك وأتزوجك؟ \" قالت: نعم، فتزوجها. فبينت عائشة العتاق الذي ذكره ابن عمر الذي جعله مهرها، أنه أداؤه عنها، كاتبها لتعتق بذلك الأداء ويكون مهرها لها.\nفلما كان لرسول الله - ﷺ - أن يجعل ذلك مهرًا لها، كان ذلك له خاصًّا دون أمته، كما كان خاصًّا أن يجعل العتاق الذي تولاه هو مهرًا (^٢).\nفإن قلت: لم جعل العتق كالمال؟ قيل: لأنها ملكية بعض ما كان له؛ فلذلك لم يجب عليها بذلك العتاق.\nفصل:\nقد أسلفنا الكلام على رواية: \"ثم أصدقها\".\nقال ابن حزم: ولو صحت لم يكن فيه حجة؛ لأنه ليس فيه أنه يجوز له نكاحها إلا بمهر جديد، ونحن لا نمنع من أن يجعل لها مهرًا آخر،\n_________\n(^١) كذا في الأصل (الطبري)، وجاء في \"شرح ابن بطال\" ٧/ ١٧٧ (الطحاوي) وقال محققه: من \"هـ\" وفي الأصل (الطبري) اهـ. وهي النسخة التي يبدو أن المصنف نقل منها، وانظر \"شرح معاني الآثار\" ٣/ ٢١ - ٢٢.\n(^٢) \"شرح ابن بطال\" ٧/ ٧٧ - ١٧٨.","vol":"24","page":229},{"text":"وقد سلف عنه أنه تفرد به يحيى، وأنه ضعيف جدًّا (^١). وليس كما ذكر، فقد قال فيه ابن نمير: كان ثقة، وهو أكبر من هؤلاء كلهم. ورضيه يحيى بن معين، وخرَّج له الشيخان، وهو حافظ، صاحب حديث، صدوق (^٢).\nقال الحاكم: وسئل عنه أبو بكر الأعين، فقال: ثقة، وقد ظلم.\nوزعم الواقدي أنه - ﵇ - جعل صداق جويرية عتق كل أسير من بني المصطلق -قاله الشعبي- وقيل: أربعين أسيرًا- قاله مجاهد (^٣).\nوعند الطبراني: أن أباها لما أسلم زوجها من رسول الله - ﷺ - (^٤). قال ابن المنذر: قضى كتابتها وتزوجها كما فعل في حديث صفية سواء.\nولما ذكر ابن حزم ما ذكره الطحاوي عن أحمد بن داود، ثنا يعقوب بن حميد، ثنا سليمان بن حرب، ثنا حماد بن زيد، عن ابن عون قال: كتب إليَّ نافع: أن النبي - ﷺ - أخذ جويرية في غزوة بني المصطلق فأعتقها وتزوجها، وجعل عتقها صداقها. أخبرني بذلك ابن عمر وذلك في ذلك الجيش (^٥).\nقال الطحاوي: كذا روى هذا ابن عمر، ثم قال: هو من بعد النبي - ﷺ - في مثل هذا أنه يجدد لها صداقًا.\n_________\n(^١) \"المحلى\" ٩/ ٥٠٥.\n(^٢) انظر \"معرفة الرجال\" لابن معين ١/ ١٠٤ (٤٧٠)، \"تهذيب الكمال\" ٣١/ ٤١٩.\n(^٣) انظر \"مغازي الواقدي\" ص ٤٠٩.\n(^٤) لم أقف على رواية الطبراني، وفي \"الطبقات\" ٨/ ١١٧ عن عبد الله بن أبي الأبيض مولى جويرية عن أبيه قال: سبى رسول الله - ﷺ - بني المصطلق فوقعت جويرية في السبي فجاء أبوها فافتداها ثم أنكحها رسول الله.\n(^٥) \"المحلى\" ٩/ ٥٠٣.","vol":"24","page":230},{"text":"ثم ساقه عن سليمان بن شعيب، ثنا الخصيب، ثنا حماد بن سلمة، عن عبيد الله، عن نافع، عن ابن عمر ﵄ مثل ذلك، قال: فهذا ابن عمر قد ذهب إلى أن الحكم في ذلك بعد رسول الله - ﷺ - غير ما كان لرسول الله - ﷺ -، فيحتمل أن يكون ذلك شيئًا سمعه من رسول الله - ﷺ -، ويحتمل أن يكون على ذلك المعنى الذي استدللنا به على خصوصيته - ﵇ - بذلك دون الناس، ثم نظرنا فوجدنا عائشة ﵂ قد روت عن رسول الله - ﷺ - أنه لما جاءته جويرية تستعينه في كتابتها قال لها: \"هل لك في خير من ذلك، أقضي عنك كتابتك وأتزوجك؟ \" قالت: نعم، فتزوجها، فبينت عائشة العتاق الذي ذكر ابن عمر أن رسول الله - ﷺ - تزوجها وجعل مهرها كيف هو، فهو أداؤه عنها كتابتها لتعتق بذلك الأداء، ثم كان بذلك الإعتاق الذي وجب بأداء رسول الله - ﷺ - إلى الذي كاتبها مهرا لها عن رسول الله - ﷺ - على هذا، وليس لأحد أن يفعله؛ لأنه خاص به دون الأمة (^١).\nقال (^٢): الذي نعرفه عن ابن عمر هو ما رويناه عن سعيد بن منصور، ثنا هشيم وجرير كلاهما، عن المغيرة بن مقسم، عن إبراهيم النخعي قال: كان ابن عمر يقول في الرجل يعتق الجارية ثم يتزوجها كالراكب بدنته، قال: فإنما كره ابن عمر زواج المرء من أعتقها لله فقط، فبطل كيدهم الضعيف في هذِه المسألة (^٣).\nقلت: النخعي لم يسمع من ابن عمر البتة -كما صرح به هو وغيره- قال: وقوله: هو من بعده في مثل هذا أنه يحدد لها صداقًا.\n_________\n(^١) انظر \"شرح معاني الآثار\" ٣/ ٢٠ - ٢١.\n(^٢) أي: ابن حزم.\n(^٣) \"المحلى\" ٩/ ٥٠٣ - ٥٠٤.","vol":"24","page":231},{"text":"قال: ولم يذكر كلام ابن عمر كيف كان، ولعله لو أورده لكان خلافًا لظن الطحاوي، وهذا الحديث ليس مما رواه أصحاب حماد بن سلمة، فهو أمر ضعيف من كل جهة، والخبر الأول من رواية يعقوب بن حميد وهو ضعيف (^١).\nقلت: والخصيب السالف ثقة، وممن ذكره فيهم ابن حبان وقال: ربما أخطأ (^٢). وصححه الحاكم من طريقه (^٣)، وقال: لم يتكلم فيه أحد بحجة، وخرج له البخاري، وقال: ابن عدي لا بأس به وبروايته.\nثم قال ابن حزم: وذكروا الخبر الذي رويناه من طريق محمد بن إسحاق، عن محمد بن جعفر، عن عروة، عن عائشة: أن جويرية قالت لرسول الله - ﷺ - الحديث المذكور أولًا.\nقال: يقال قبل كل شيء: هذا خبر لا تقوم به حجة؛ إنما رويناه عن ابن إسحاق من طريقين ضعيفين: أحدهما: من طريق زياد البكائي، والآخر: من حديث أسد بن موسى وكلاهما ضعيف (^٤).\nقلت: أسد ثقة -كما صرح به غير واحد، وقد رواه عن ابن إسحاق أيضًا، عن يونس بن بكير- كما أفاده البيهقي في \"دلائله\" (^٥).\n_________\n(^١) \"المحلى\" ٩/ ٥٠٤.\n(^٢) \"الثقات\" ٨/ ٢٣٢.\n(^٣) خرج له الحاكم في \"المستدرك\" أحاديث منها ٢/ ٥٧ عن الخصيب بن ناصح ثنا عبد العزيز بن محمد الدراوردي عن موسى بن عقبة عن نافع عن ابن عمر أن النبي - ﷺ - نهى عن بيع الكالئ بالكالئ.\n(^٤) \"المحلى\" ٩/ ٥٠٤.\n(^٥) \"دلائل النبوة\" ٤/ ٤٩ - ٥٠.","vol":"24","page":232},{"text":"فرع:\nنقل ابن أبي شيبة عن عطاء: أنها لو قالت لعبدها: أعتقتك على أن تتزوجني فكأنها بدأت بعتقه، وكذا قاله أبو عبيد بن عمير، ولما سئل مجاهد عن هذا غضب وقال: في هذا عقوبة من الله ومن السلطان. وفي رواية عن عطاء وعبيد: تعتقه ولا تشارطه (^١).\nفصل:\nفيه من الفقه أنه يجوز للسيد إذا أعتق أمته أن يزوجها من نفسه دون السلطان، وكذلك الولي في وليته، وفيه اختلاف للعلماء يأتي في باب: إذا كان الولي هو الخاطب.\nفصل:\nقال ابن المنذر: وفي تزويجه - ﵇ - صفية من نفسه إجازة النكاح بغير شهود إذا أعلن. وهو قول الزهري، وأهل المدينة ومالك وعبيد الله بن الحسن وأبي ثور، وروي عن ابن عمر أنه تزوج ولم يحضر شاهدين، وأن الحسن بن علي زوج عبد الله بن الزبير وما معهما أحد من الناس، ثم أعلنوه بعد ذلك. وقالت طائفة: لا يجوز النكاح إلا بشاهدي عدل.\nروي ذلك عن ابن عباس وعطاء والنخعي وسعيد بن المسيب والحسن. وبه قال الثوري والأوزاعي والشافعي وأحمد.\nوقال أبو حنيفة: لا يجوز إلا بشاهدين، ويجوز أن يكونا محدودين في قذف أو فاسقين أو أعميين.\nوقام الإجماع على رد شهادة الفاسق. وكان يزيد بن هارون من أصحاب الرأي ويقول: أمرنا الله بالإشهاد عند التبايع، فقال: ﴿وَاشْهَدُوا\n_________\n(^١) \"ابن أبي شيبة\" ٤/ ٢٧ (١٧٤٣٢، ١٧٤٣٣).","vol":"24","page":233},{"text":"إِذَا تَبَايَعْتُمْ﴾ [البقرة: ٢٨٢] وأمر بالنكاح ولم يأمر بالإشهاد عليه، وعن أصحاب الرأي: إن البيع الذي أمر الله بالإشهاد عليه جائز من غير شهود، وإن النكاح الذي لم يأمر فيه بالإشهاد عنده لا يجوز إلا بشهود.\nقال ابن المنذر: وقد اختلف في ذلك أصحاب الرسول، وجاء الحديث الثابت الدال على إجازة النكاح بغير شهود، وهو حديث تزويجه - ﵇ - صفية، ألا ترى أن أصحابه اختلفوا، فلم يعرفوا أكانت زوجة أو ملك يمين، واستدلوا على أنه تزوجها بالحجاب، فدل ذلك على أنه - ﵇ - لم يشهدهم على إنكاحها واجتزأ فيه بالإعلام، ولو كان هناك شهود ما خفي ذلك عليهم (^١).\nقلت: نكاحه عليه أفضل الصلاة والسلام لا يحتاج إلى شهود؛ لأنه مأمون لا يقع منه جحد أصلًا بخلافنا، وفيه الحكم بالدليل.\nفصل:\nقوله: الما ارتحل وَطَّى لها خلفه). فهو معنى قوله في غزوة خيبر: يحوي لها وراءه بعباءة، أي: يدير كساء حول سنام البعير لتركب عليه، وهو الحوية قال الأصمعي: والحوية: كساء محشو بثمام أو ليف يجعل على ظهر البعير، وفي قصة بدر أن أبا جهل -لعنه الله- بعث عمير بن وهب ليحزر أصحاب رسول الله - ﷺ -، فطاف عمير برسول الله - ﷺ -، فلما رجع قال: رأيت الحوايا عليها المنايا، نواضح يثرب تحمل الموت الناقع (^٢).\n_________\n(^١) \"الإشراف\" ١/ ٣٣ - ٣٤.\n(^٢) انظر: \"غريب الحديث\" للخطابي ١/ ٥٧٦.","vol":"24","page":234},{"text":"<span data-type='title' id=toc-3099>١٤ - باب تَزْوِيجِ المُعْسِرِ لِقَوْلِهِ تَعَالَى: ﴿إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللهُ مِنْ فَضْلِهِ﴾ [النور: ٣٢]</span>\n٥٠٨٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ: جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، جِئْتُ أَهَبُ لَكَ نَفْسِي قَالَ: فَنَظَرَ إِلَيْهَا رَسُولُ اللهِ - ﷺ - فَصَعَّدَ النَّظَرَ فِيهَا وَصَوَّبَهُ، ثُمَّ طَأْطَأَ رَسُولُ اللهِ - ﷺ - رَأْسَهُ، فَلَمَّا رَأَتِ الْمَرْأَةُ أَنَّهُ لَمْ يَقْضِ فِيهَا شَيْئًا جَلَسَتْ فَقَامَ رَجُلٌ مِنْ أَصْحَابِهِ فَقَالَ: يَا رَسُولَ اللهِ، إِنْ لَمْ يَكُنْ لَكَ بِهَا حَاجَةٌ فَزَوِّجْنِيهَا. فَقَالَ: «وَهَلْ عِنْدَكَ مِنْ شَيْءٍ؟». قَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ. فَقَالَ: «اذْهَبْ إِلَى أَهْلِكَ فَانْظُرْ هَلْ تَجِدُ شَيْئًا». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: لَا وَاللهِ مَا وَجَدْتُ شَيْئًا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «انْظُرْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ، وَلَا خَاتَمًا مِنْ حَدِيدٍ وَلَكِنْ هَذَا إِزَارِي -قَالَ سَهْلٌ: مَا لَهُ رِدَاءٌ- فَلَهَا نِصْفُهُ فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَا تَصْنَعُ بِإِزَارِكَ؟! إِنْ لَبِسْتَهُ لَمْ يَكُنْ عَلَيْهَا مِنْهُ شَيْءٌ وَإِنْ لَبِسَتْهُ لَمْ يَكُنْ عَلَيْكَ شَيْءٌ». فَجَلَسَ الرَّجُلُ حَتَّى إِذَا طَالَ مَجْلِسُهُ قَامَ، فَرَآهُ رَسُولُ اللهِ - ﷺ -: مُوَلِّيًا فَأَمَرَ بِهِ فَدُعِيَ، فَلَمَّا جَاءَ قَالَ: «مَاذَا مَعَكَ مِنَ الْقُرْآنِ؟». قَالَ: مَعِي سُورَةُ كَذَا وَسُورَةُ كَذَا عَدَّدَهَا. فَقَالَ: «تَقْرَؤُهُنَّ عَنْ ظَهْرِ قَلْبِكَ؟». قَالَ: نَعَمْ. قَالَ: «اذْهَبْ فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٣٣١٠ - مسلم: ١٤٢٥ - فتح ٩/ ١٣١].\nذكر فيه حديث سهل في قصة الواهبة، وفي آخره: \"اذْهَبْ فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ\". وقد سلف بالترجمة المذكورة، وذكره في اللباس والوكالة وفضائل القرآن (^١) وأخرجه مسلم، وهو دال على جواز نكاح المعسر، وأن الكفاءة إنما هي في الدين لا في المال، فإذا استجازت المرأة أو الولي التقصير في المال جاز النكاح،\n_________\n(^١) سلف برقم (٢٣١٠)، (٥٠٢٩)، (٥٠٧١)، (٥٨٧١).","vol":"24","page":235},{"text":"والأصح عندنا: أن المال ليس شرطًا في الكفاءة (^١)، وقد روي عن - عمر بن الخطاب ﵁ أنه قال: ابتغوا الغناء في النكاح، ما رأيت من قعد بعد هذِه الآية ﴿إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللهُ مِنْ فَضْلِهِ﴾ [النور: ٣٢] (^٢) وفي \"مستدرك الحاكم\" من حديث عائشة مرفوعًا: \"تزوجوا النساء: فإنهن يأتينكم بالمال\" ثم قال: صحيح على شرط الشيخين (^٣)، وصح أيضا من حديث أبي هريرة ﵁: أن رسول الله - ﷺ - قال: \"ثلاثة حق على الله أن يعينهم: المجاهد في سبيل الله والناكح يريد العفاف، والمكاتب يريد الأداء\" (^٤) وقال ابن الجلاب: إذا علمت المرأة بفقره عند النكاح فلا مقام لها.\nفصل:\nفي حديث سهل جواز خطبة المرأة الرجل لنفسها إذا كان صالحًا ولا عار عليها في ذلك.\nوفيه: أن النساء: يخطبن إلى الأولياء، فإن لم يكن ولي فالسلطان ولي من لا ولي له.\nوفيه: إجازة النكاح بلفظ الهبة من قولها: جئت أهب نفسي لك. وكذا البيع وكل لفظ يقتضي التأبيد دون التأقيت، قاله القاضيان: ابن القصار (^٥) وابن بكير.\n_________\n(^١) انظر: \"طرح التثريب\" ٧/ ٢٠ - ٢١.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٦/ ١٧٠ - ١٧١ (١٠٣٨٥) بنحوه.\n(^٣) \"المستدرك\" ٢/ ١٦١.\n(^٤) رواه الترمذي (١٦٥٥)، والنسائي ٦/ ١٥ - ١٦، وابن ماجه (٢٥١٨)، وأحمد ٢/ ٢٥١.\n(^٥) انظر: \"عيون المجالس\" ٣/ ١٠٦٨ (٧٥٥).","vol":"24","page":236},{"text":"وذكر أبو حامد عن مالك (إنْ) (^١) ذكر المهر مع هذا اللفظ صح وجاز العقد وإلا لم يجز، ولم ينعقد النكاح.\nوكذا قوله: \"ملكتكها\".\nوقال المغيرة والشافعي: لا ينعقد النكاح إلا بلفظ التزويج أو الإنكاح (^٢).\nوالأول من خواصه، كما أن له أن يتزوج بغير مهر وولي، ولأن المخاطب لا يدخل في الخطاب إلا فيما كان من أمر الله كما قاله القاضي أبو بكر والجمهور كما حكاه ابن التين خلافًا لبعض أصحابنا، وليس منعنا أن يتزوج بلفظ الهبة منعًا للشارع، وكذلك الولاية في النكاح؛ لأنه تزوج أم سلمة بغير ولي، وهو أولى بالمؤمنين من أنفسهم وأموالهم.\nوادعى ابن حبيب أن حديث سهل هذا منسوخ بقوله \"لا نكاح إلا بولي وشاهدي عدل\" (^٣).\nوروا ية: \"ملكتكها\" الصحيح رواية: \"زوجتكها\" (^٤) بإجماع أهل الحديث، والأولى وهم من معمر، لكن البخاري ذكرها عن غيره، ولأنها قضية عين، فليس الاحتجاج بأحدهما أولى من الآخر.\n_________\n(^١) في الأصل: أنه والمثبت هو الصواب.\n(^٢) \"مختصر المزني\" بهامش \"الأم\" ٣/ ٢٧٢.\n(^٣) رواه ابن حبان ٩/ ٣٨٦ (٤٠٧٥) من حديث عائشة، ورواه بدون ذكر لفظ \"شاهدي عدل\" أبو داود (٢٠٨٥)، والترمذي (١١٠١) وابن ماجه (١٨٨١) من حديث أبي موسى.\n(^٤) سلف برقم (٥٠٢٩).","vol":"24","page":237},{"text":"فصل:\n(وصعد النظر فيها وصوبه) فيه جواز النظر إلى المرأة إذا أراد نكاحها. وهو قول الأئمة مالك والشافعي وأحمد.\nوعن بعض المتأخرين منعه (^١).\nفصل:\nوقوله: (ثم طأطأ رسول الله - ﷺ - رأسه). هو حشمة منه وحياء ولم يواجهها إني لا أتزوجك، وإن ذكر في باب: إذا قال الخاطب للولي: زوجني فلانة فقال: \"مالي اليوم في النساء حاجة\" (^٢).\nفصل:\nفيه أن الشارع له الاجتهاد. وهو ظاهر.\nفصل:\nقوله: (\"ولو خاتمًا من حديد\") فيه كما قال ابن المنذر أن أقل المهر لا توقيت فيه (^٣)؛ إذ الخاتم من حديد لا يساوي عشرة كقول أبي حنيفة، ولا ربع دينار (مالك) (^٤)، أو ثلاثة دراهم (^٥).\nقال الشافعي: ما جاز أن يكون ثمنًا أو أجرة جاز أن يكون صداقًا (^٦).\n_________\n(^١) انظر: \"بداية المجتهد\" ٣/ ٩٣٨، \"مختصر المزني\" بهامش \"الأم\" ٣/ ٢٥٦، \"المغني\" ٩/ ٤٨٩.\n(^٢) سيأتي برقم (٥١٤١).\n(^٣) انظر: \"الإشراف\" ١/ ٣٦ - ٣٧.\n(^٤) هكذا بالأصل، ولعل الصواب: كقول مالك.\n(^٥) انظر: \"الاستذكار\" ١٦/ ٧١.\n(^٦) انظر: \"مختصر المزني\" بهامش \"الأم\" ٤/ ١٧.","vol":"24","page":238},{"text":"وقال ربيعة وابن وهب عند ابن حبيب؛ يجوز كالدرهم والسوط والنعلين أخذًا بظاهر هذا الحديث (^١).\nوروي عن ربيعه: نصف درهم (^٢). وقيل: ما يساوي ثلاثة دراهم.\nوقال النخعي: أقله أربعون درهمًا. وقال سعيد بن جبير: خمسون (^٣). ولا وجه لهما.\nفصل:\nفإن كان الشيء حقيرًا فسدت التسمية عندنا، ورجع إلى مهر المثل. وعند ابن القاسم: إذا تزوج على أقل من ربع دينار أو ثلاثة دراهم، إن لم يدخل خير بين أن يتم لها ثلاثة دراهم أو يفرق بينهما، وإن دخل أجبر على أن يتم ربع دينار، وإن طلق قبل البناء كان لها نصف الدرهمين؛ لأنه صداق مختلف فيه (^٤).\nوقال غيره: يفسخ قبل ويثبت بعد ولها صداق المثل.\nواختلف إذا لم يتم قبل البناء ربع دينار وفرق بينهما، فقال محمد: لها نصف ما كان أصدقها.\nوقال ابن حبيب: لا شيء لها (^٥)، وهو أبين كما قال ابن التين، واختار الشيخ أبو الحسن بن القابسي قول محمد، وأجاب الأبهري وأجاب عن الخاتم بأنه خاص بذلك الرجل، ولا دليل يشهد له.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٤٥٠.\n(^٢) رواه البيهقي ٧/ ٢٤١.\n(^٣) انظر: \"الاستذكار\" ١٦/ ٧٤.\n(^٤) \"المدونة\" ٢/ ١٧٣ - ١٧٤.\n(^٥) انظر: \"النوادر والزيادات\" ٤/ ٤٦٤.","vol":"24","page":239},{"text":"وقال ابن القصار: يحتمل أن يكون أراد منه تعجيل شيء يقدمه من الصداق؛ لأنه لم يقل: أن ذلك الشيء إذا أتى به يكون جميع الصداق. وهو بعيد أيضًا.\nفصل:\n[فيه] دلالة على أنه إذا قال: زوجني. فقال: زوجتك. أنه لا يحتاج أن يقول ثانيًا: قبلت نكاحها.\nوهو قول مالك وأبي حنيفة والشافعي كالبيع خلافًا لأبي حنيفة، حيث قال: لابد أن يقول: قبلت (^١). وهو أحد التأويلات في قوله في \"المدونة\": بعني سلعتك. أن المشتري لا يلزمه (^٢)، وأول بعضهم بعني، أي: تبيعني.\nفصل:\nقال الشيخ أبو محمد بن أبي زيد: قوله: (\"بما معك من القرآن\") هذا خاص بذلك الرجل. قلت: لا.\nقال: والدليل على ذلك أنه زوجها من ذلك الرجل ولم يستأمرها في تزويجه. وليس في الحديث ما يدل أنها أرادت غيره. قلت: هو ولي المؤمنين.\nقال: وأيضًا فلم يعلم ما معه من السور.\nوظاهر الحديث أي: زوجتك لأن فيك قرآنًا.\nقلت: قد أسلفنا في باب: تزويج المعسر: \"قم فعلمها عشرين آية، وهي امرأتك\" (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٤٦٤.\n(^٢) انظر: \"المدونة\" ٣/ ٢٦٤.\n(^٣) رواه أبو داود (٢١١٢) من حديث أبي هريرة.","vol":"24","page":240},{"text":"وقال الشافعي: زوجها منه ليعلمها السور، وكذلك احتج به القاضي عبد الوهاب على صحة العقد في النكاح بالإجارة (^١).\nقال: وفي كتاب مسلم: \"انطلق فقد زوجتكها فعلمها من القرآن\" (^٢).\nوقد اختلف في النكاح بالإجارة على ثلاثة أقوال: فقال مالك -وهو عند محمد-: هو مكروه. وقال أصبغ: هو جائز. وقال ابن القاسم: هو ممنوع ويفسخ قبل البناء (^٣).\nوقيل: معنى: \"بما معك\" أي: لأجل فضيلة القرآن، ورُد عليه بأنْ قيل: لو كان كذلك لقال: لما معك؛ لأن الباء إنما هي للبدل والعوض، كقولك: بعتك ذا بكذا، ولأنه سأله عما يصدقها ولم يطلب فضله، أو لو قصده لسأله عن نسبه، وهل هو قرشي أو غيره، وإنما قصد المهر، فإن قيل: فقد لا تتعلم فينقض بجواز تعليمها الكتاب، وقد (لا) (^٤) تتعلم، وعند المالكية خلاف في حذق المتعلم، واشترطه ابن سحنون.\nفصل:\nوفي الحديث دلالة على صحة النكاح، وإن لم يتقدمه خطبة -بالضم- وخالف فيه داود (^٥).\n_________\n(^١) انظر: \"المعونة\" ١/ ٤٩٨.\n(^٢) مسلم (١٤٢٥/ ٧٧) كتاب النكاح، باب: الصداق، وجواز كونه تعليم قرآن، وخاتم حديد ..\n(^٣) انظر: \"النوادر والزيادات\" ٤/ ٤٦٦.\n(^٤) كذا في الأصل ويستقيم بدونها السياق.\n(^٥) انظر: \"عيون المجالس\" ٣/ ١٠٧٦ - ١٠٧٧، \"المغني\" ٩/ ٤٦٦.","vol":"24","page":241},{"text":"وفيه: أن المراد إذا زوجها الولي فرضيت بالقرب جاز، وفيه اختلاف عن مالك.\nقال مرة: لا أحب المقام عليه. وقال: لا يجوز إذا رضيت، فلم يفرق بين قرب وبعد، وأجازه مرة إذا قرب، ومنعه إذا بعد. حكاه أصبغ (^١).\nفصل:\nوفيه: جواز القراءة عن ظهر قلب، وقد بوب البخاري لذلك فيما سلف قريبًا.\nفصل:\nوفيه: أن المؤمنين ليس عليهم أن يصدق بعضهم عن بعض كمواساة الأكل والشرب.\nوفيه: ابتغاء الجمال.\nوفيه: أن السلطان ولي من لا ولي له، وكذا ترجم عليه البخاري.\nوفيه: المراوضة في الصداق.\nوفيه: خطبة الرجل لنفسه.\nوفيه: أن الزوج يقدم شيئًا من الصداق، وقد قال عيسى عن ابن القاسم: وإن أهدى إليها فلا يدخل حتى يقدم ربع دينار. وأجازه بعضهم، وما أحب ذلك حتى يقدمه (^٢).\nوفيه: أن النكاح لا يكون إلا بصداق.\n_________\n(^١) انظر: \"المنتقى\" ٣/ ٣١٢.\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ٤٥٦.","vol":"24","page":242},{"text":"<span data-type='title' id=toc-3100>١٥ - باب الأَكْفَاءِ فِي الدِّينِ</span>\nوَقَوْلِهِ: ﴿وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا وَكَانَ رَبُّكَ قَدِيرًا (٥٤)﴾ [الفرقان: ٥٤].\n\n٥٠٨٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ -، أَنَّ أَبَا حُذَيْفَةَ بْنَ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ، وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ النَّبِيِّ - ﷺ - تَبَنَّى سَالِمًا، وَأَنْكَحَهُ بِنْتَ أَخِيهِ هِنْدَ بِنْتَ الْوَلِيدِ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ وَهْوَ مَوْلًى لاِمْرَأَةٍ مِنَ الأَنْصَارِ، كَمَا تَبَنَّى النَّبِيُّ - ﷺ - زَيْدًا، وَكَانَ مَنْ تَبَنَّى رَجُلًا فِي الْجَاهِلِيَّةِ دَعَاهُ النَّاسُ إِلَيْهِ وَوَرِثَ مِنْ مِيرَاثِهِ حَتَّى أَنْزَلَ اللهُ ﴿ادْعُوهُمْ لآبَائِهِمْ﴾ إِلَى قَوْلِهِ: ﴿وَمَوَالِيكُمْ﴾ [الأحزاب: ٥] فَرُدُّوا إِلَى آبَائِهِمْ، فَمَنْ لَمْ يُعْلَمْ لَهُ أَبٌ كَانَ مَوْلًى وَأَخًا فِي الدِّينِ، فَجَاءَتْ سَهْلَةُ بِنْتُ سُهَيْلِ بْنِ عَمْرٍو الْقُرَشِيِّ ثُمَّ الْعَامِرِيِّ -وَهْيَ امْرَأَةُ أَبِي حُذَيْفَةَ- النَّبِيَّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّا كُنَّا نَرَى سَالِمًا وَلَدًا وَقَدْ أَنْزَلَ اللهُ فِيهِ مَا قَدْ عَلِمْتَ. فَذَكَرَ الْحَدِيثَ. [انظر: ٤٠٠٠ - مسلم: ١٤٥٣ - فتح ٩/ ١٣١].\n\n٥٠٨٩ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: دَخَلَ رَسُولُ اللهِ - ﷺ - عَلَى ضُبَاعَةَ بِنْتِ الزُّبَيْرِ فَقَالَ لَهَا: «لَعَلَّكِ أَرَدْتِ الْحَجَّ». قَالَتْ: وَاللهِ لَا أَجِدُنِي إِلاَّ وَجِعَةً. فَقَالَ لَهَا: «حُجِّي وَاشْتَرِطِي، قُولِي: اللَّهُمَّ مَحِلِّي حَيْثُ حَبَسْتَنِي». وَكَانَتْ تَحْتَ الْمِقْدَادِ بْنِ الأَسْوَدِ. [مسلم: ١٢٠٧ - فتح ٩/ ١٣٢].\n\n٥٠٩٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «تُنْكَحُ الْمَرْأَةُ لأَرْبَعٍ: لِمَالِهَا، وَلِحَسَبِهَا وَجَمَالِهَا، وَلِدِينِهَا، فَاظْفَرْ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ». [مسلم: ١٤٦٦ - فتح ٩/ ١٣٢].\n\n٥٠٩١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ قَالَ: مَرَّ رَجُلٌ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: «مَا تَقُولُونَ فِي هَذَا؟». قَالُوا: حَرِيٌّ إِنْ خَطَبَ","vol":"24","page":243},{"text":"أَنْ يُنْكَحَ، وَإِنْ شَفَعَ أَنْ يُشَفَّعَ، وَإِنْ قَالَ أَنْ يُسْتَمَعَ. قَالَ: ثُمَّ سَكَتَ فَمَرَّ رَجُلٌ مِنَ فُقَرَاءِ الْمُسْلِمِينَ فَقَالَ: «مَا تَقُولُونَ فِي هَذَا؟». قَالُوا: حَرِيٌّ إِنْ خَطَبَ أَنْ لَا يُنْكَحَ، وَإِنْ شَفَعَ أَنْ لَا يُشَفَّعَ، وَإِنْ قَالَ أَنْ لَا يُسْتَمَعَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَذَا خَيْرٌ مِنْ مِلْءِ الأَرْضِ مِثْلَ هَذَا». [٦٤٤٧ - فتح ٩/ ١٣٢].\nذكر فيه أربعة أحاديث:\nأحدها:\nحديث أبي اليَمَانِ، عن شُعَيْبٍ، عَنِ الزُّهْرِيِّ، عن عُرْوَةَ، عَنْ عَائِشَةَ ﵂، أَنَّ أَبَا حُذَيْفَةَ بْنَ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ النَّبِيِّ - ﷺ - تبَنَّى سَالِمًا، وَأَنْكَحَهُ بِنْتَ أَخِيهِ هِنْدَ بِنْتَ الوَلِيدِ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ وَهْوَ مَوْلًى لاِمْرَأَةٍ مِنَ الأَنْصَارِ، كَمَا تبَنَّى النَّبِيُّ - ﷺ - زَيْدًا، وَكَانَ مَنْ تبَنَّى رَجُلًا فِي الجَاهِلِيَّةِ دَعَاهُ النَّاسُ إِلَيْهِ وَوَرِثَ مِنْ مِيرَاثِهِ، حَتَّى أَنْزَلَ اللهُ: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ إلى قَوْلِهِ: ﴿وَمَوَالِيكُمْ﴾ [الأحزاب: ٥] فَرُدُّوا إلى آبَائِهِمْ، فَمَنْ لَمْ يُعْلَمْ لَهُ أَبٌ كَانَ مَوْلًى وَأَخًا فِي الدِّينِ، فَجَاءَتْ سَهْلَةُ بِنْتُ سهَيْلِ بْنِ عَمْرٍو القُرَشِيِّ ثُمَّ العَامِرِيِّ -وامْرَأَةُ أَبِي حُذَيْفَةَ- النَّبِيَّ - ﷺ -، فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّا نَرى سَالِمًا وَلَدًا وَقَدْ أَنْزَلَ اللهُ فِيهِ مَا قَدْ عَلِمْتَ. فَذَكَرَ الحَدِيثَ.\nثانيها:\nحديث عَائِشَةَ ﵂ قَالَتْ: دَخَلَ رَسُولُ اللهِ - ﷺ - علَى ضُبَاعَةَ بِنْتِ الزُّبَيْرِ فَقَالَ لَهَا: \"لَعَلَّكِ أَرَدْتِ الحَجَّ\". قَالَتْ: والله لَا أَجِدُنِي إِلَّا وَجِعَةً. فَقَالَ لَهَا: \"حُجِّي وَاشْتَرِطِي، قُولِي: اللَّهُمَّ مَحِلِّي حَيْثُ حَبَسْتَنِي\". وَكَانَتْ تَحْتَ المِقْدَادِ بْنِ الأَسْوَدِ.","vol":"24","page":244},{"text":"ثالثها:\nحديث أَبِي هُرَيْرَةَ ﵁ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تُنْكَحُ المَرْأَةُ: لِمَالِهَا، وَلِحَسَبِهَا وَجَمَالِهَا، ودِينِهَا، فَاظْفَرْ بِذَالتِ الدِّينِ تَرِبَتْ يَدَاكَ\".\nرابعها:\nحديث سَهْلٍ قَالَ: مَرَّ رَجُلٌ على رَسُولِ اللهِ - ﷺ -، فَقَالَ: \"مَا تَقُولُونَ فِي هذا؟ \". قَالُوا: حَرِيٌّ إِنْ خَطَبَ أَنْ يُنْكَحَ، وَإِنْ شَفَعَ أَنْ يُشَفَّعَ، وَإِنْ قَالَ أَنْ يُسْتَمَعَ. قَالَ: ثُمَّ سَكَتَ، فَمَرَّ رَجُل مِنَ فُقَرَاءِ المُسْلِمِينَ، فَقَالَ: \"مَا تَقُولُونَ فِي هذا؟ \". قَالُوا: حَرِيٌّ إِنْ خَطَبَ أَنْ لَا يُنْكَحَ، وَإِنْ شَفَعَ أَنْ لَا يُشَفَّعَ، وَإِنْ قَالَ أَنْ لَا يُسْتَمَعَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"هذا خَيْرٌ مِنْ مِلْءِ الأَرْضِ مِثْلَ هذا\".\nورواه النسائي (^١) من حديث أبي اليمان بإسناده مختصرًا، ومن حديث يحيى بن سعيد، عن الزهري، عن عروة وابن عبد الله بن ربيعة (^٢)، عن عائشة (^٣). قال الذهلي في هذا الحديث: ورواه عقيل، عن الزهري، عن عروة وابن عبد الله بن ربيعة، عن عائشة.\nورواه شعيب عن الزهري، عن عروة وابن عبد الله بن ربيعة، عن عائشة وأم سلمة، ورواه يحيى بن سعيد الأنصاري، عن الزهري، عن عروة وابن عبد الله بن ربيعة، عن عائشة وأم سلمة (^٤).\n_________\n(^١) يعني الحديث الأول.\n(^٢) ورد بهامش الأصل: حاشية: قال المزي في \"أطرافه\": ابن عبد الله بن ربيعة، كذا عنده -أي: النسائي- وأظنه: ابن أبي ربيعة وهو الحارث بن عبد الله ابن أبي ربيعة المخزومي، والله أعلم. [\"التحفة\" ١٢/ ١٠٠ (١٦٦٨٦)].\n(^٣) \"النسائي\" ٦/ ٦٣ - ٦٤.\n(^٤) رواه النسائي في \"الكبرى\" ٣/ ٢٦٨ (٥٣٣٤).","vol":"24","page":245},{"text":"ورواه يونس، عن الزهري، عن عروة وابن عبد الله بن ربيعة في قصة سالم مولى أبي حذيفة وسهلة بنت سهيل.\nقال: ورواه عبد الرحمن بن خالد بن مسافر، عن الزهري، عن عروة وعمرة، عن عائشة (^١).\nورواه معمر عن الزهري، عن عروة، عن عائشة. ورواه ابن أخي ابن شهاب، عن عمه مثل حديث معمر (^٢). ورواه مالك، عن الزهري، عن عروة، لم يذكر عائشة (^٣).\nقال: وهذِه الوجوه عندنا محفوظة (غير) (^٤) حديث ابن مسافر، فإنه لم يتابعه عليه أحد من أصحاب الزهري. غير أني لست أقف على هذا الرجل المقرون مع عروة، إلا أني أتوهم أنه إبراهيم -وأما أبو (عائذ الله) (^٥) فمجهول ليس بمعروف-[بن] (^٦) عبد الرحمن بن عبد الله بن ربيعة ابن أم كلثوم بنت الصديق، فإن الزهري قد روى عنه حديثين، وهو برواية يونس بن يزيد ويحيى بن سعيد الأنصاري أشبه من حيث قالا: عن ابن عبد الله بن ربيعة، وهذا عندي (أراد) (^٧) -والله أعلم- إبراهيم بن عبد الرحمن الذي ذكرناه (^٨).\n_________\n(^١) رواه الطبراني ٢٤/ ٢٩١ (٧٤١)، والحاكم ٢/ ١٦٣ - ١٦٤.\n(^٢) رواه ابن الجارد في \"المنتقى\" ٣/ ٣٣ (٦٩٠)، والطبراني في \"الأوسط\" ٩/ ٧٣ (٩١٥٩).\n(^٣) \"الموطأ\" ص ٣٧٤.\n(^٤) في الأصل: (من)، والصواب ما أثبتناه.\n(^٥) في الأصل: (أبو عبد الله)، والمثبت هو الصواب، ويقال: هو ابن عبد الله بن ربيعة.\n(^٦) ليست في الأصل، والمثبت من\"تهذيب الكمال\".\n(^٧) في الأصل: (أوجه)، والمثبت من \"تهذيب الكمال\".\n(^٨) انظر: \"تهذيب الكمال\" ٣٤/ ١٦ - ١٧ (٧٤٦٥). وقال ابن حجر في \"الفتح\" =","vol":"24","page":246},{"text":"الشرح:\nهذا الحديث -أعني: الأول- سلف في باب مجرد عقب باب: شهود الملائكة بدرًا من حديث عقيل، عن الزهري. وأخرجه أبو داود من حديث يونس، عن الزهري، عن عروة، عن عائشة وأم سلمة ﵂ (^١).\nقال الحميدي في \"جمعه\": وأخرجه البرقاني في كتابه بطوله من حديث أبي اليمان بسنده بزيادة: فكيف ترى [يا] (^٢) رسول الله - ﷺ -؟ قال: \"أرضعيه\" فأرضعته خمس رضعات، فكان بمنزلة ولدها من الرضاعة، فبذلك كانت عائشة تأمر بنات أختها وأخيها (^٣) أن يرضعن من أحبت عائشة أن يراها ويدخل عليها -وإن كان كبيرًا- خمس رضعات فيدخل عليها، وأبت أم سلمة وسائر أزواج النبي - ﷺ - أن يدخلن عليهن بتلك الرضاعة أحدًا من الناس حتى يكون في المهد، وقلن لعائشة﵂-: والله ما ندري لعله رخصة لسالم دون الناس.\nوفي مسلم في حديث القاسم، عن عائشة: جاءت سهلة إلى النبي - ﷺ - فقالت: يا رسول الله إني أرى في وجه أبي حذيفة من دخول سالم. فقال: \"أرضعيه\" فقالت: وكيف أرضعه وهو رجل كبير؟ فتبسم وقال:\n_________\n= ٩/ ١٣٤: والذي أظن أن قول الذهلي أشبه بالصواب، ثم ظهر لي أنه أبو عبيدة بن عبد الله بن زمعة، فإن هذا الحديث بعينه عند مسلم من طريقه من وجه آخر، فهذا هو المعتمد، وكأن ما عداه تصحيف والله أعلم. اهـ.\nقلت: هو عند مسلم (١٤٥٤/ ٣١) من حديث أم سلمة.\n(^١) أبو داود (٢٠٦١).\n(^٢) ليست في الأصل، والمثبت من \"الجمع بين الصحيحين\".\n(^٣) كذا في الأصل وفي \"الجمع بين الصحيحين\" إخوتها وأخواتها.","vol":"24","page":247},{"text":"\"قد علمت أنه رجل كبير\". وفي رواية ابن أبي مليكة: \"أرضعيه تحرمي عليه ويذهب الذي في وجه أبي حذيفة\" فرجعت وقالت: أرضعته، فذهب الذي في وجه أبي حذيفة (^١).\nولمالك: \"أرضعيه خمس رضعات\" (^٢)، وهو ترسيخ لحديث أم الفضل الصحيح المرفوع: \"لا تحرم الاملاجة ولا الاملاجتان\" (^٣).\nوعن أبي هريرة: \"لا تحرم المصة ولا المصتان\" صححه عبد الحق (^٤). وحديث أم الفضل الآخر المرفوع: \"يحرم من الرضاعة المصة والمصتان\" ضعيف (^٥).\nفصل:\nقولها: (وأنكحه ابنة أخيه هند بنت الوليد) وقع في \"الموطأ\" أن اسمها فاطمة بنت الوليد (^٦)، ووهم من ضبطه بضم الهمزة والتاء.\nوقوله: (وهو مولى لامرأة من الأنصار) هي سلمى، وقيل ثبيتة بنت يعار، وقال أبو طوالة: عَمْرَةُ بنت يعار فيما ذكره أبو عمر (^٧).\n_________\n(^١) \"الجمع بين الصحيحين\" ٤/ ١٧٨ - ١٧٩.\n(^٢) \"الموطأ\" ص ٣٧٤ - ٣٧٥.\n(^٣) رواه مسلم (١٤٥١) كتاب: الرضاع، باب: في المصة والمصتين.\n(^٤) \"الأحكام الوسطى\" ٣/ ١٨٣ وقال: قال أبو عمر: لا يصح مرفوعًا وصححه غيره لأن الذي رفعه ثقة. اهـ.\nقلت: الحديث رواه النسائي في \"الكبرى\" ٤/ ٣٠٠ (٥٤٦١) والدارقطني ٣/ ١٧٣ والبيهقي ٧/ ٤٥٦.\n(^٥) رواه ابن حزم في \"المحلى\" ١٠/ ١٦ بلفظ \"الرضعة والرضعتان\" وقال: أما هذا الخبر فخبر سوء موضوع.\n(^٦) \"الموطأ\" ص ٣٧٤.\n(^٧) \"الاستيعاب\" ٤/ ٣٦١ - ٣٦٢ ت (٣٣٠١) وانظر: \"أسد الغابة\" ٧/ ٤٦ ت (٦٧٩٠).","vol":"24","page":248},{"text":"فصل:\nاختلف العلماء في الأكفاء من هم، فقال مالك: الأكفاء في الدين دون غيرهم، والمسلمون بعضهم لبعض أكفاء، ويجوز أن يتزوج العربي والمولى العربية (^١).\nروي ذلك عن عمر قال: لست أبالي أي المسلمين نكحت وأيهم أنكحت (^٢). وبمثله عن ابن مسعود، ومن التابعين عن عمر بن عبد العزيز وابن سيرين (^٣).\nوقال أبو حنيفة: قريش كلهم أكفاء بعضهم لبعض، والعرب أكفاء بعضهم لبعض، ولا يكون أحد من العرب كفؤًا لقريش ولا أحد من الموالي كفؤًا للعرب، ولا يكون كفؤًا من لا يجد المهر والنفقة (^٤).\nوقال الشافعي: ليس نكاح غير الأكفاء بمحرم (فأرده) (^٥) بكل حال، وإنما هو تقصير بالمتزوجة والأولياء، فإن تزوجت غير كفؤٍ فإن رضيت به وجميع الأولياء جاز، ويكون حقًّا لهم تركوه، وإن رضيت به وجميع الأولياء إلا واحدًا منهم فله فسخه (^٦).\nوقال بعضهم: إن رضيت به وجميع الأولياء لم يجز. وكان الثوري يرى التفريق إذا نكح مولى عربية، ويشدد فيه (^٧).\n_________\n(^١) انظر: \"المدونة\" ٢/ ١٤٥.\n(^٢) رواه عبد الرزاق ٦/ ١٥٢ (١٠٣٢١) وابن أبي شيبة ٤/ ٢٧ (١٧٤٢٩).\n(^٣) انظر: \"الإشراف\" لابن المنذر ١/ ١٧.\n(^٤) انظر: \"الهداية\" ١/ ٢١٨.\n(^٥) في الأصل: (فارد به) والمثبت من \"مختصر المزني\" بهامش \"الأم\" ٣/ ٢٦٤، و\"شرح ابن بطال\" ٧/ ١٨٣.\n(^٦) انظر: \"الأم\" ٥/ ١٣، \"مختصر المزني\" بهامش \"الأم\" ٣/ ٢٦٤،\n(^٧) رواه عبد الرزاق ٦/ ١٥٤ (١٠٣٣٠).","vol":"24","page":249},{"text":"وقال أحمد: يفرق بينهما (^١).\nواحتج الذين (^٢) جعلوا الكفاءة في النسب والمال، فقالوا: العار به يدخل على الأولياء والمناسبين؛ لأن حق الكفاءة رفع العار عنها وعنهم. قالوا: وقد روي عن ابن عباس أنه قال: قريش بعضهم لبعض كفؤ والموالي بعضهم لبعض كفؤ إلا الحاكة والحجامين.\nورواه نافع عن مولاه مرفوعًا. قال ابن أبي حاتم: سألت أبي عنه فقال: هو حديث منكر، ورواه هشام الرازي فزاد فيه: أو دباغ قال: فخرج عليه الدباغون، حتى إن بعض الناس حسن الحديث، وقال: إنما معناه أو دباب. كذا أراد هؤلاء الذين يتخذون الدباب (^٣).\nواحتج أهل المقالة الأولى بحديث عائشة الذي في الباب أن أبا حذيفة تبنى سالما وأنكحه ابنة أخيه، وهي سيدة أيامى قريش، وسالم مولى لامرأة من الأنصار، وتزوج ضباعة بنت الزبير بن عبد المطلب بنت عم رسول الله - ﷺ -[المقداد] (^٤) وهو عربي حليف الأسود بن عبد يغوث، تبناه ونسب إليه، وهو وجه إيراد البخاري له في الباب، حيث قال في آخره: (وكانت تحت المقداد بن الأسود).\nوروى الدارقطني عن حنظلة بن أبي سفيان، عن أبيه: رأيت أخت عبد الرحمن بن عوف تحت بلال (^٥).\n_________\n(^١) انظر: \"المغني\" ٩/ ٣٨٧.\n(^٢) ورد بهامش الأصل: في هامش الأصل ما لفظه: أجاز مالك نكاح المولى للعربية ومنعه المغيرة.\n(^٣) \"علل الحديث\" ١/ ٤٢٣ (١٢٧٥).\n(^٤) ليست في الأصل، والمثبت من \"شرح ابن بطال\".\n(^٥) \"سنن الدارقطني\" ٣/ ٣٠٠ - ٣٠١.","vol":"24","page":250},{"text":"واحتجوا بحديث الباب: \"فاظفر بذات الدين تربت يداك\" وهو وجه إيراد البخاري له هنا، فجعل العمدة ذات الدين، فينبغي أن يكون العمدة في الرجل مثل ذلك.\nألا ترى قوله في حديث سهل حين فضل الفقير الصالح على الغني، وجعله خيرًا من ملء الأرض منه.\nوذكره البخاري أيضًا في الرقاق (^١)، وذكره أبو مسعود في \"أطرافه\": أن مسلمًا أخرجه، وذكره الخليلي وابن الجوزي في المتفق عليه (^٢).\nواحتجوا أيضًا بقوله - ﵇ - لبني بياضة: \"أنكحوا أبا هند\" فقالوا: يا رسول الله، أتزوج بناتنا من موالينا؟ فنزلت ﴿يَا أَيُّهَا النَّاسُ﴾ الآية [الحجرات: ١٣] رواه أبو داود (^٣)، وفي الترمذي من حديث أبي هريرة مرفوعًا: \"إذا خطب إليكم من ترضون دينه وخلقه فزوجوه\" ثم رواه الليث، عن ابن عجلان، عن أبي هريرة مرسلًا.\nقال محمد: وهو (أشبه) (^٤). وعن أبي حاتم المزني مرفوعًا: \"إذا أتاكم من ترضون دينه وخلقه فأنكحوه\" ثم قال: غريب، ولا يعلم لأبي حاتم، عن رسول الله - ﷺ - غيره (^٥).\n_________\n(^١) سيأتي برقم (٦٤٤٧)، باب: فضل الفقر.\n(^٢) قال ابن حجر في \"النكت الظراف\" ٤/ ١١٤ (٤٧٢٠): قال الحميدي: ذكره أبو مسعود في المتفق ولم أجده في مسلم. اهـ. وذكره ابن الجوزي في المتفق وأهمل التنبيه الذي ذكره الحميدي. وذكره في أفراد البخاري خلف والطرقي، وغيرهما. وهو الصواب. اص. وانظر \"الجمع بين الصحيحين\" للحميدي ١/ ٥٥٣ - ٥٥٤ (٩١٥).\n(^٣) رواه أبو داود مختصرًا برقم (٢١٠٢) وحسَّن الحافظ إسناده في \"تلخيص الحبير\" ٣/ ١٦٤ ورواه البيهقي في \"الكبرى\" ٧/ ١٣٦ بتمامه.\n(^٤) في الأصل: (ابن أشته) والمثبت من \"سنن الترمذي\".\n(^٥) الترمذي (١٠٨٥).","vol":"24","page":251},{"text":"وأجاب بعضهم عن حديث سالم وغيره أن ذلك كان قبل أن يدعى إلى أبويهما وأنهم كانوا يرون أن من تبنى أحدًا فهو ابنه، وآخر حديث سالم صريح فيه.\nوقال المهلب: الأكفاء في الدين هم المتشاكلون، وإن كان في النسب [تفاضل] (^١)، فقد نسخ الله ما كان يحكم به العرب في الجاهلية من شرف الأنساب بشرف الصلاح والدين، فقال تعالى: ﴿إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ الآية [الحجرات: ١٣]، وقد نزع بهذِه الآية مالك بن أنس.\nوأما دعوى دخول العار عليها وعلى الأولياء فيقال: مع الدين لا عار، فمعه [يحمل] (^٢) كل شيء، وفي النسب مع عدم الدين كل عار، وقد تزوج بلال امرأة قرشية كما سلف، وأسامة بن زيد فاطمة بنت قيس وهي قرشية (^٣)، وقد كان عزم عمر بن الخطاب على تزوبج ابنته من سلمان الفارسي حتى قال عمرو بن العاصي لسلمان: لقد تواضع لك أمير المؤمنين. فقال سلمان: لمثلي يتواضع، والله لا أتزوجها أبدا. ولولا أن ذلك جائز ما أراده عمر ولا هم به؛ لأنه لا يدخل العار نفسه وعشيرته (^٤).\nفصل:\nقد أسلفنا وجه دخول حديث ضباعة هنا، وقد أجازه طائفة عملًا به -أعني: الاشتراط (^٥) - ومنهم عمر وعثمان وعلي وابن مسعود وعمار\n_________\n(^١) ليست في الأصل، والمثبت من \"شرح ابن بطال\" ٧/ ١٨٤.\n(^٢) في الأصل: (ما يحمل)، والمثبت موافق للسياق.\n(^٣) رواه مسلم (١٤٨٠) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ١٨٤ - ١٨٥.\n(^٥) يعني: الاشتراط في الحج.","vol":"24","page":252},{"text":"وابن عباس. ومن التابعين سعيد بن المسيب وعروة وعطاء وعلقمة وشريح وعبيدة. ذكره ابن أبي شيبة (^١) وعبد الرزاق، وهو الأظهر عند الشافعي، وهو قول أحمد وإسحاق وأبي ثور (^٢).\nوأنكر الاشتراط طائفة أخرى وقالوا: هو باطل (^٣).\nروي ذلك عن ابن عمر وعائشة. وهو قول النخعي والحكم وطاوس وسعيد بن جبير (^٤)، وإليه ذهب مالك والثوري وأبو حنيفة، وقالوا: لا ينفعه اشتراطه ويمضي على إحرامه حتى يتم (^٥). وكان ابن عمر ينكر ذلك ويقول: أليس حسبكم سنة رسول الله - ﷺ - فإنه لم يشترط، فإن حبس أحدكم بحابس عن الحج فليأت البيت فليطف به وبين الصفا والمروة، ويحلق (و) (^٦) يقصر، وقد حل من كل شيء حتى يحج قابلًا، ويهدي أو يصوم إن لم يجد هديًا (^٧).\nوأنكر ذلك طاوس وسعيد بن جبير، وهما رويا الحديث عن ابن عباس، وأنكره الزهري (^٨)، وهو راويه عن عروة (^٩).\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ٣/ ٣٢٤ - ٣٢٥.\n(^٢) انظر: \"الأم\" ٢/ ١٣٤، و\"المغني\" ٥/ ٩٢.\n(^٣) ورد بهامش الأصل: في حاشية الأصل ما لفظه: وقع في ابن بطال: قال به بعض الشافعية.\n(^٤) انظر: \"مصنف ابن أبي شيبة\" ٣/ ٣٢٤ - ٣٢٥.\n(^٥) انظر: \"المبسوط\" ٤/ ١٠٨، \"التمهيد\" ١٥/ ١٩١.\n(^٦) ورد بهامش الأصل: لعله أو.\n(^٧) سلف برقم (١٨١٠) بنحوه.\n(^٨) انظر: \"التمهيد\" ١٥/ ١٩٢.\n(^٩) رواه مسلم (١٢٠٧/ ١٠٥) عن الزهري، عن عروة، عن عائشة، كتاب: الحج، باب: جواز اشتراط المحرم التحلل بعذر المرض ونحوه. وهو حديث الباب.","vol":"24","page":253},{"text":"فهذا كله مما يوهن الاشتراط وادعاء خصوصها وليس بظاهر. وادعى ابن المرابط أن عدم ذكره لهذا الحديث في كتاب الحج دلالة على أن الاشتراط عنده لا يصح، وهو عجيب.\nوفيه دليل على أن الإحصار لا يقع إلا بعذر مانع، وأن المرض وسائر العوائق لا يقع بها الإحلال، وإلا لما احتاجت إلى هذا الشرط.\nوهو قول ابن عباس، قال: لا حصر إلا حصر العدو (^١)، وروي معناه عن ابن عمر (^٢).\nوقولها: (محلي حيث حبستني) فيه دليل على أن المحصر يحل حيث يحبس، وينحر بدنة هناك، حرامًا كان أو حلالًا.\nفصل:\nوحديث أبي هريرة﵁-: \"تنكح المرأة لأربع\" إلى آخره. هو إخبار عن عادة الناس في ذلك.\nقال المهلب: وهو دال على أن للزوج الاستمتاع بمالها، فإنه يقصد لذلك، فإن طابت به نفسًا فهو له حلال، وإن منعت فإنما له من ذلك بقدر ما بذل من صداق، واختلفوا إذا أصدقها وامتنعت الزوجة أن تشتري شيئًا من الجهاز، فقال مالك: ليس لها أن تقضي به دينها، وأن تنفق منه في غير ما يصلحها، إلا أن يكون الصداق شيئًا كثيرًا فتنفق منه شيئًا يسيرًا في دينها (^٣).\n_________\n(^١) رواه البيهقي في \"الكبرى\" ١/ ٢١٩.\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٢٠٦ (١٣٥٥٣).\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ١٨٦.","vol":"24","page":254},{"text":"وقال أبو حنيفة والثوري والشافعي: لا تجبر على شراء ما لا تريد، والمهر لها تفعل فيه ما شاءت، واحتجوا بأجمعهم بأنها لو ماتت والصداق بحاله أن حكمه حكم سائر مالها.\nوالحديث دال على أن للزوج الاستمتاع بمالها والارتفاق بمتاعها، ولولا ذلك لم يفدنا قوله: \"تنكح المرأة لمالها\" فائدة، ولساوت العبد الفقير في الرغبة فيها، فقول مالك أشبه بدليل الحديث.\nفائدة:\nزاد الزمخشري في \"ربيعه\" في الحديث مرفوعًا: \"فمن نكح للجمال عاقبه الله بالغيرة، ومن نكح للنسب عاقبه الله بالذل، فلا يخرج من الدنيا حتى يكثر حبسه ويخرق ثيابه ويشج وجهه، ومن نكح للمال لم يخرج من الدنيا حتى يبتليه الله بمالها، ثم يقسو عليها فلا تعطيه شيئًا، ومن نكح للدين أعطاه الله المال والجمال والنسب وخير الدنيا والآخرة\".\nفصل:\nترب معناه: افتقر، وقيل: استغنى ولم يدع بالفقر، وإنما هي حكمة جرت على ألسنتهم من غير قصد لمعناها كعقرى حلقى ونحوه. وسيأتي أيضًا في الأدب.\nفصل:\nوحديث سهل في الباب هو ابن سعد.\nوذكره الحميدي (^١) وأبو مسعود وابن الجوزي في المتفق من مسند سهل، وأبى ذلك الطرقي وخلف فعزياه إلى مسلم، و(حري) بالحاء معناه: حقيق.\n_________\n(^١) \"الجمع بين الصحيحين\" ١/ ٥٥٣ - ٥٥٤ (٩١٥).","vol":"24","page":255},{"text":"فصل:\nيتعلق بما ذكرناه من تتمة الحديث الأول. ذكر البخاري قريبًا في باب: لا رضاع بعد حولين، من حديث عائشة السالف في الشهادات: \"فإنما الرضاعة من المجاعة\" (^١).\nوقد اتفق جمهور العلماء على أن رضاع الكبير لا يحرِّم.\nوفيه حديث في الدارقطني من حديث أبي هريرة، وفي آخره: \"لا رضاع بعد فطام، وإنما يحرم من الرضاع ما في المهد\" (^٢).\nوعند مالك، عن ابن دينار، عن ابن عمر: إنما الرضاعة رضاعة الصغير.\nوعن نافع، عن ابن عمر: لا رضاعة لكبير ولا رضاعة إلا ما أرضع في الصغر (^٣).\nوعن أم سلمة قالت: لا رضاع بعد فطام (^٤)\nوقال ابن مسعود: الرضاع ما أنبت اللحم والعظم (^٥).\nومن حديث جويبر، عن الضحاك، عن النزال، عن علي: لا رضاع بعد الفصال. وعن عمرو بن دينار، عمن سمع ابن عباس ﵄: لا رضاع بعد الفطام، وكذا قاله الحسن والزهري وقتادة وعكرمة (^٦).\n_________\n(^١) سلف برقم (٢٦٤٧) كتاب: الشهادات، وسيأتي برقم (٥١٠٢).\n(^٢) \"سنن الدارقطني\" ٤/ ١٧٥.\n(^٣) انظر: \"الموطأ\" ص ٣٧٣، ٣٧٥.\n(^٤) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٥٤٥ (١٧٠٥٠).\n(^٥) رواه أبو داود (٢٠٥٩).\n(^٦) انظر هذِه الآثار في \"مصنف عبد الرزاق\" ٧/ ٤٦٤ - ٤٦٦.","vol":"24","page":256},{"text":"وروى هشام، بن عروة، عن فاطمة بنت المنذر، عن أم سلمة مرفوعًا: \"لا يُحرم من الرضاع إلا ما فتق الأمعاء وكان قبل الفطام\" (^١). ولابن عدي عن ابن عباس مرفوعًا: \"لا يحرم من الرضاع إلا ما كان في الحولين\" (^٢)، وشذ الليث وأهل الظاهر فقالوا: يحرم (^٣).\nوحكاه عبد الرزاق، عن علي بن أبي طالب وعطاء (^٤)؛ ذهابًا إلى حديث سالم.\nوجوابه أنه منسوخ، أو خاص، كما قالت أمهات المؤمنين (^٥) (^٦)، كما نبه عليه ابن بطال وغيره (^٧).\nفإن وقع ذلك لم يلزم بها حكم لا في النكاح ولا في الحجاب.\nوقال داود: يرفع تحريم الحجاب لا غير.\nوقال ابن المواز: لو أخذ هذا في الحجاب لم أعبه، وتركه أحب إلي، وما علمت أخذ به هنا إلا عائشة (^٨).\nوقد انعقد الإجماع على خلاف التحريم برضاعة الكبير؛ لأن الخلاف كان أولًا ثم انقطع، وما حكاه عن عائشة فيه نظر؛ لأن نصَّ\n_________\n(^١) رواه الترمذي (١١٥٢) وقال: حسن صحيح.\n(^٢) \"الكامل في الضعفاء\" ٨/ ٣٩٩.\n(^٣) انظر: \"المحلى\" ١٠/ ١٧ - ٢٠.\n(^٤) \"مصنف عبد الرزاق\" ٧/ ٤٥٨ (١٣٨٨٣)، ٤٦١ (١٣٨٨٨).\n(^٥) رواه مسلم (١٤٥٤/ ٣١) كتاب: الرضاع، باب: رضاعة الكبير.\n(^٦) ورد في هامش الأصل: قالت أم سلمة: أبى سائر أزواج النبي - ﷺ - أن يدخلن عليهن أحدًا بتلك الرضاعة، وقلن لعائشة: والله ما نرى هذِه إلا رخصة أرخصها رسول الله - ﷺ - لسالم خاصة .. الحديث.\n(^٧) \"شرح ابن بطال\" ٧/ ١٩٧.\n(^٨) انظر: \"النوادر والزيادات\" ٥/ ٧٥ - ٧٦.","vol":"24","page":257},{"text":"حديث \"الموطأ\" عنها أنها كانت تأخذ بذلك في الحجاب خاصة (^١)، وقد اعتمد الجمهور على الخصوصية بأمور منها:\nأن ذلك مخالف للقواعد: منها: قاعدة الرضاع؛ فإن الله تعالى قال بعد ﴿حَوْلَيْنِ كَامِلَيْنِ﴾: ﴿لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ﴾ [البقرة: ٢٣٣] فهذِه أقصى مدة الرضاع المحتاج إليها عادة، فما زاد عليها بمدة مؤثرة فغير محتاج إليها عادة ولا يعتبر شرعًا لندورها، والنادر لا يسلم له.\nومنها: تحريم الاطلاع على العورة، فلا خلاف أن ثدي الحرة عورة، وأنه لا يجوز الاطلاع عليه، ويبعد الإرضاع من غير اطلاع (^٢)، ونفس الالتقام اطلاع.\nومنها: أنه مخالف لحديث أم سلمة من عند الترمذي صحيحًا: \"لا يحرم من الرضاع إلا ما فتق الأمعاء في الثدي وكان قبل الطعام\" (^٣)، وقد سلف.\nوللحديث السالف: \"إنما الرضاعة من المجاعة\" (^٤) وهو دال على أن الرضاعة المعتبرة إنما هي في الزمان الذي يغني فيه عن الطعام، وذلك إنما يكون في الحولين عند الشافعي (^٥) وما قاربها من الأيام اليسيرة بعدها عند مالك، وقد اضطرب أصحابه في تحديدها، فالكثير\n_________\n(^١) \"الموطأ\" ص ٣٧٤ - ٣٧٥.\n(^٢) ورد بهامش الأصل: قال السهيلي في \"روضه\" في هجرة عمر وعياش: فإن قيل: كيف جاز له أن ينظر إلى ثديها، فقد روي في ذلك أنها حلبت له في مشعط، وشرب اللبن. ذكر ذلك محمد بن حبيب. انتهى.\n(^٣) الترمذي (١١٥٢) وقال: حسن صحيح.\n(^٤) سلف برقم (٢٦٤٧) من حديث عائشة.\n(^٥) \"الأم\" ٥/ ٢٤.","vol":"24","page":258},{"text":"يقول: شهر (^١)، وكان مالك يشير إلى أنه لا يفطم الصبي دفعة واحدة في يوم واحد، بل في أيام وعلى التدريج، قليل الأيام التي تخاذل فيها فطامه حكمها حكم الحولين؛ لقضاء العادة بمعاودة الرضاع فيها، وجمهور العلماء -كما قال ابن بطال- أن ما كان بعد الحولين لا يحرم (^٢).\nروي عن ابن مسعود وابن عباس، وعليه الشعبي وابن شبرمة، وهو قول الثوري (^٣) والأوزاعي ومحمد وأبي يوسف والشافعي وأحمد وإسحاق وأبي ثور (^٤)، وهو قول مالك في \"الموطأ\" (^٥).\nوفيه قول آخر: روى الوليد بن مسلم، عن مالك: ما كان بعد الحولين شهرًا وشهرين يحرم (^٦).\nوقول آخر عن أبي حنيفة: ما كان بعدها بستة أشهر فإنه يحرم (^٧).\nوقول آخر: قال زفر بن الهذيل: ما دام يجتزئ باللبن ولم يطعم، وإن أتى عليه ثلاث سنين فهو رضاع (^٨) وقال الأوزاعي فيما نقله ابن حزم: إن فطم وله عام واحد واستمر فطامه، ثم رجع في الحولين لم\n_________\n(^١) \"المدونة\" ٢/ ٦٨.\n(^٢) \"شرح ابن بطال\" ٧/ ١٩٨.\n(^٣) انظر هذِه الآثار في \"مصنف عبد الرزاق\" ٧/ ٤٦٣ (١٣٨٩٤)، (١٣٨٩٥)، \"وابن أبي شيبة\" ٣/ ٥٤٤ (١٧٠٤٥).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣١٥، \"الأم\" ٥/ ٢٥، \"المغني\" ١١/ ٣١٩ و\"الإشراف\" ١/ ٩٤.\n(^٥) \"الموطأ\" ص ٣٧٤.\n(^٦) \"المدونة\" ٢/ ٦٨.\n(^٧) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣١٤.\n(^٨) انظر: \"مختصر اختلاف العلماء\"٢/ ٣١٥.","vol":"24","page":259},{"text":"يحرم هذا الرضاع الثاني شيئًا وإن تمادى رضاعه (^١).\nوجمع ابن التين خمسة أقوال في \"المدونة\": الرضاع حولان وشهر وشهران (^٢)، وفي \"المجموعة\": الأيام اليسيرة (^٣).\nوقال عبد الملك: الشهر ونحوه (^٤)، وعنده في \"المبسوط\" تعتد بنقص [و] زيادة الشهور.\nوقاله سحنون عن أبيه (^٥). وقال محمد بن عبد الحكم، عن مالك: لا يحرم ما زاد على الحولين (^٦). وذكر الداودي عنه: يحرم بعد سنتين ونصف.\n_________\n(^١) \"المحلى\" ١٠/ ١٨.\n(^٢) \"المدونة\" ٢/ ٢٨٩.\n(^٣) انظر: \"النوادر والزيادات\" ٥/ ٧٥.\n(^٤) السابق ٥/ ٧٥.\n(^٥) السابق ٥/ ٧٥.\n(^٦) وهو في \"الموطأ\" ص ٣٧٤.","vol":"24","page":260},{"text":"<span data-type='title' id=toc-3101>١٦ - باب الأَكْفَاءِ فِي المَالِ، ونكاح المُقِلِّ المُثْرِيَةَ</span>\n٥٠٩٢ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ أَنَّهُ سَأَلَ عَائِشَةَ - ﵂ - ﴿وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣] قَالَتْ: يَا ابْنَ أُخْتِي، هَذِهِ الْيَتِيمَةُ تَكُونُ فِي حَجْرِ وَلِيِّهَا فَيَرْغَبُ فِي جَمَالِهَا وَمَالِهَا، وَيُرِيدُ أَنْ يَنْتَقِصَ صَدَاقَهَا، فَنُهُوا عَنْ نِكَاحِهِنَّ إِلاَّ أَنْ يُقْسِطُوا فِي إِكْمَالِ الصَّدَاقِ، وَأُمِرُوا بِنِكَاحِ مَنْ سِوَاهُنَّ، قَالَتْ: وَاسْتَفْتَى النَّاسُ رَسُولَ اللهِ - ﷺ - بَعْدَ ذَلِكَ، فَأَنْزَلَ اللهُ: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ إِلَى ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ [النساء: ٣] فَأَنْزَلَ اللهُ لَهُمْ أَنَّ الْيَتِيمَةَ إِذَا كَانَتْ ذَاتَ جَمَالٍ وَمَالٍ رَغِبُوا فِي نِكَاحِهَا وَنَسَبِهَا فِي إِكْمَالِ الصَّدَاقِ، وَإِذَا كَانَتْ مَرْغُوبَةً عَنْهَا فِي قِلَّةِ الْمَالِ وَالْجَمَالِ، تَرَكُوهَا وَأَخَذُوا غَيْرَهَا مِنَ النِّسَاءِ، قَالَتْ: فَكَمَا يَتْرُكُونَهَا حِينَ يَرْغَبُونَ عَنْهَا، فَلَيْسَ لَهُمْ أَنْ يَنْكِحُوهَا إِذَا رَغِبُوا فِيهَا، إِلاَّ أَنْ يُقْسِطُوا لَهَا وَيُعْطُوهَا حَقَّهَا الأَوْفَى فِي الصَّدَاقِ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح ٩/ ١٣٦].\nذكر فيه عن عائشة ﵂ ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣] السالف في تفسير سورة النساء (^١).\nوالمثرية: الكثيرة المال، يقال: ثري القوم إذا كثروا، وأثروا: إذا كثرت أموالهم.\nووجه الترجمة: أن الرجل إذا كانت قرابته ملية، وهو غير ملي فيجوز أن يتزوجها إذا أقسط في صداقها وعدل، فصح بهذا أن الكُفُؤ في المال هو تبع للدين على ما سلف، فإن رأى ولي اليتيمة تزويجها من رجل يقصر ماله عن مالها، وكان صالحًا يعدل فيها وفي صداقها، فلا بأس بذلك أيضًا.\nوحديث عائشة دال على أنه يجوز للولي أن يتزوج يتيمته إذا رضيت\n_________\n(^١) سلف برقم (٧٥٧٤).","vol":"24","page":261},{"text":"به دون السلطان، وقد أجازه الحسن البصري وربيعة ومالك والليث والأوزاعي والثوري وأبو حنيفة وأبو ثور وابن حزم، وقال زفر والشافعي: لا يجوز أن يتزوجها إلا بالسلطان أو يزوجها منه ولي هو أقعد بها منه أو مثله في القعود. وقاله أيضًا داود بن علي (^١)، واحتجوا بأن الولاية من شرط العقد، وكما لا يكون الشاهد ناكحًا ولا منكحًا، كذلك لا يكون الناكح منكحًا، ويفسخ النكاح عند مالك قبل الدخول وبعده.\nوفيه قول آخر، وهو أن تجعل أمرها إلى رجل يزوجها منه.\nقال ابن بطال: وروي هذا عن المغيرة بن شعبة، وبه قال أحمد، ذكره ابن المنذر (^٢)، وسيأتي في البخاري أن المغيرة خطب امرأة هو أولى الناس بها فأمر رجلًا فزوجه (^٣). وسيأتي مسندا (^٤). واحتج الأولون بالهبة لها حيث يتخذ العاقد والقابض، وكذلك النكاح.\nألا ترى أنه - ﵇ - زوج المرأة من الرجل بما معه من القرآن، فكذلك أن يزوجها من نفسه لو قبلها -كما فعل في خبر صفية حين جعل عتقها صداقها، وجويرية كما سلف.\nوكذا حديث الباب أيضًا، فإن الله تعالى لما عاتب الأولياء أن يتزوجوهن إن كن من أهل المال والجمال إلا على سنتهن من الطلاق،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٥٩ - ٢٦٠، \"عيون المجالس\" ٣/ ١٠٦٦ - ١٠٦٨، \"الإشراف\" ١/ ٣٠ - ٣١، \"المحلى\" ٩/ ٤٧٣ - ٤٧٤.\n(^٢) \"شرح ابن بطال\" ٧/ ٢٤٦ وانظر: \"الإشراف\" ١/ ٣٠ - ٣١.\n(^٣) سيأتي بعد حديث (٥١٣٠) باب: إذا كان الولي هو الخاطب.\n(^٤) ورد بهامش الأصل: هو تعليق مجزوم به في البخاري وقوله: ضبط. أي: في كتاب غيره، وسيأتي عن أبي عُبيد أنه أسنده بسند صحيح قريبا.","vol":"24","page":262},{"text":"وعاتبهم على ترك نكاحهن إذا كن قليلات الأموال، فاستحال أن يكون ذلك منه تعالى فيما لا يجوز نكاحه؛ لأنه لا يجوز أن يعاتب أحدًا على ترك ما هو حرام عليه.\nألا ترى أنه أمر وليها أن يقسط لها في صداقها، ولو أراد بذلك بالغًا لما كان في ذكره أعلا شبيهًا في الصداق، يعني: إذا كان له أن يراضيها على ما يشاء، ثم يتزوجها على ذلك، فثبت أن الذي أمر أن يبلغ بها أعلا شبيهًا في الصداق هي التي لا أمر لها في صداقها المولى عليها وهي غير بالغ، وما أسلفناه من عند البخاري عن المغيرة قد أسنده أبو عبيد عن سالم بإسناد صحيح عن قبيصة، عن سفيان، عن عبد الملك بن عمير قال: أراد المغيرة (^١) أن يتزوج [امرأة هو وليها، فأمر] (^٢) وليها من غير ثقيف فزوجها إياه (^٣).\nوحدثنا هشيم، ثنا محمد بن سالم عن الشعبي: أراد المغيرة أن يتزوج بنت عمه عروة بن مسعود، فأرسل إلى عبد الله بن أبي عقيل، فقال له: زوجنيها. فقال: ما كنت لأفعل، أنت أمير البلد وابن عمها، فأرسل إلى عثمان بن أبي العاصي فزوجها إياه (^٤).\nوقال البخاري: وقال عبد الرحمن بن عوف لأم حكيم بنت قارظ: أتجعلين أمرك إلي؟ فقالت: نعم. فقال: قد تزوجتك.\nوقال عطاء: لتشهد أني قد نكحتك، أو لتأمر رجلًا من عشيرتها (^٥).\n_________\n(^١) بعدها في الأصل: (بن شعبة) وعليها في الأصل: (لا .. إلى).\n(^٢) ساقطة من الأصل، وأثبتناها من \"مصنف عبد الرزاق\".\n(^٣) رواه عبد الرزاق ٦/ ٢٠١ - ٢٠٢ (١٠٥٠٢) عن الثوري به.\n(^٤) رواه سعيد بن منصور في \"سننه\" ط. الأعظمي ١/ ١٥٣ (٥٤٩).\n(^٥) رواه عبد الرزاق ٦/ ٢٠١ (١٠٥٠١) بنحوه.","vol":"24","page":263},{"text":"والأول رواه ابن سعد، عن ابن أبي فديك، عن ابن أبي ذئب، عن سعيد بن خالد: أن أم حكيم قالت .. الحديث (^١).\nوالثاني رواه ابن أبى خيثمة، عن أبيه، عن سفيان، عنه. قال ابن المنذر: كان عطاء يجيز للمرأة أن تزوج نفسها إذا كان بشهادة (^٢).\nوذكر أبو الفرج الأموي في \"تاريخه\" بإسناد جيد: أن النوار جعلت أمرها بيد ابن عمها همام بن غالب، فزوجها من نفسه فلم ينكر عليه من كان في عصره من الصحابة والتابعين (^٣).\nوأما فعل المغيرة فهو من باب الأدب في النكاح أن يأمر الولي رجلًا بعقد نكاحه مع وليته، ولو تولى هو عقده إذا رضيت به لكان حسنًا.\nقال أبو عبيد: وجدنا سُنَّتين في هذا الباب:\nالأولى: أن يكون الولي هو الذي تزوجها من نفسه من غير أن يولي ذلك أحدًا سواه كما فعل - ﵇ - بصفية وجويرية، إذ تزوجهما من غير أن توليا ذلك غيره؛ لأنه كان هو المعتق والسلطان، ولم يكن هنا أولى بنسب من أهل الإسلام، وكان الشارع أولى الناس بهما.\nالثانية: أن يأمر رجلًا فيكون هو الذي يخاطب الولي بالنكاح كفعل ميمونة إذ جعلت أمرها إلى العباس (^٤)، وكفعل أم سلمة، إذ زوجها ولدها (^٥)، وقد كان بعضهم تناول في هذِه الأحاديث أنها مرخصة، والمرأة تولي أمرها لرجل فيتزوجها، ولا رخصة في ذلك؛ لأن الزوج هنا ولي، فلو زوجها من نفسه كان جائزًا، وكذلك إذا أذن لمعرفته فهذا على\n_________\n(^١) \"الطبقات الكبرى\" ٨/ ٤٧٢.\n(^٢) \"الإشراف\" ١/ ٢٨.\n(^٣) انظر: \"الأغاني\" ٩/ ٣٦٧ - ٣٦٨.\n(^٤) رواه النسائي ٦/ ٨٨ وأحمد ١/ ٢٧٠ من حديث ابن عباس.\n(^٥) رواه النسائي ٦/ ٨١ - ٨٢ وأحمد ٦/ ٢٩٥ من حديث أم سلمة.","vol":"24","page":264},{"text":"كل حال نكاح ولي، ولو أن هذا الولي جعل أمرها إلى غريب فزوجها منه كان جائزًا؛ لأنه لابد من أن يكون للمنكح ولاية عليها، وإن كان الزوج أقرب إليها منه.\nوقال أبو حنيفة في قوله: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣] وفي قوله: ﴿فِي يَتَامَى النِّسَاءِ﴾ [النساء: ١٢٧]: أن اليتيمة لا تكون إلا غير بالغة، يدل على أن لوليها أن ينكحها قبل البلوغ، وهو أحد أقوال مالك وليس بالمشهور، والآخر: لا ينكحها. والآخر: يتزوجها إذا احتاجت (^١).\nوقد يقال: إن من لم يبلغ لم يرث شيئًا إلا أن يقول الولي واليتامى مجاز؛ لقوله: ﴿وَآتُوا الْيَتَامَى أَمْوَالَهُمْ﴾ [النساء: ٢] سماهم يتامى وقد بلغوا.\nوفيه: أن للولي حقًا في الولاية. ومعنى الآية: أن الله تعالى خاطب الأولياء إن خفتم أن تقوموا بالعدل فتزوجوا غيرهن ممن طاب لكم من النساء، ثم ذكر العدد، وهو قول عائشة.\nوقال ابن عباس: معناها قصر الرجال على أربع لأجل أموال اليتامى، نزلت جوابًا لتحرجهم على القيام بإصلاح أموال اليتامى، وفسر عكرمة قول مولاه هذا بأن لا تكثروا من النساء فتحتاجوا إلى أخذ أموال اليتامى، وقال السدي وقتادة: معناه: إن خفتم الجور في أموالهم فخافوا مثله في النساء، فإنهن كاليتامى في الضعف ولا تنكحوا أكثر مما يمكنكم إمساكهن بالمعروف (^٢).\n_________\n(^١) انظر: \"أحكام القرآن\" للجصاص ٢/ ٧٧ - ٧٨، \"أحكام القرآن\" لابن العربي ١/ ٤٠٥ - ٤٠٦\n(^٢) انظر هذِه الآثار في \"تفسير عبد الرزاق\" ١/ ١٤٧، \"تفسير الطبري\" ٣/ ٥٧٤ - ٥٧٧ (٨٤٦٣ - ٨٤٦٩).","vol":"24","page":265},{"text":"<span data-type='title' id=toc-3102>١٧ - باب مَا يُتَّقَى مِنْ شُؤْمِ المَرْأَةِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ﴾ [التغابن: ١٤].\n\n٥٠٩٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ حَمْزَةَ وَسَالِمٍ ابْنَىْ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الشُّؤْمُ فِي الْمَرْأَةِ وَالدَّارِ وَالْفَرَسِ». [انظر: ٢٠٩٩ - مسلم: ٢٢٢٥ - فتح ٩/ ١٣٧].\n\n٥٠٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ مِنْهَالٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدٍ الْعَسْقَلَانِيُّ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ قَالَ ذَكَرُوا الشُّؤْمَ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ -: «إِنْ كَانَ الشُّؤْمُ فِي شَيْءٍ فَفِى الدَّارِ وَالْمَرْأَةِ وَالْفَرَسِ». [انظر: ٢٠٩٩ - مسلم:\n\n٢٢٢٥ - فتح ٩/ ١٣٧].\n\n٥٠٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنْ كَانَ فِي شَيْءٍ فَفِى الْفَرَسِ وَالْمَرْأَةِ وَالْمَسْكَنِ». [انظر: ٢٨٥٩ - مسلم: ٢٢٢٦ - فتح ٩/ ١٣٧].\n\n٥٠٩٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ التَّيْمِيِّ قَالَ: سَمِعْتُ أَبَا عُثْمَانَ النَّهْدِيَّ عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄، - عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنَ النِّسَاءِ». [مسلم: ٢٧٤٠ - فتح ٩/ ١٣٧].\nذكر فيه أحاديث:\nأحدها:\nحديث عَبْدِ اللهِ بْنِ عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الشُّؤْمُ فِي المَرْأَةِ وَالدَّارِ وَالْفَرَسِ\".\nوفي لفظ عن ابن عمر ذَكَرُوا الشُّؤْمَ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ -: \"إِنْ كَانَ الشُّؤْمُ فِي شَيْءٍ فَفِي الدَّارِ وَالْمَرْأَةِ وَالْفَرَسِ\".","vol":"24","page":266},{"text":"ثانيها:\nحديث سَهْلِ بْنِ سَعْدٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنْ كَانَ فِي شَيْءٍ فَفِي المرأة والْفَرَسِ وَالْمَسْكَنِ\". وقد سلفا في الجهاد (^١).\nوفي إسناد الثاني -من حديث ابن عمر- عمر بن محمد العسقلاني، وهو عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب القرشي العدوي، أخو واقد وعاصم وزيد وأبي بكر، مدني، نزل عسقلان ومات بها مرابطًا بعد أخيه أبي بكر بقليل، ومات أبو بكر بعد خروج محمد بن عبد الله، وخرج سنة خمس وأربعين ومائة، وقيل: سنة خمسين.\nوقد أسلفناه في الجهاد الكلام على ذلك وأنه حقيقة (^٢).\nوأنه قول مالك، ويؤيده قوله: الشؤم في كذا - أو إنما الشؤم في كذا، وإن منهم من قال: إنه ليس حقيقة.\nيؤيده رواية: \"إن كان الشؤم في شيء\" والآية التي ذكرها البخاري نزلت في نساء أهل مكة يمنعن أزواجهن وأولادهن من الهجرة وتعلقن بهم فنزلت الآية (^٣).\nقال أبو عبد الملك: ويجوز أن يكون على الحقيقة، وأن الشيطان يلقي على الرجل ما يشغله عن الطاعة في بعض الأوقات ويدله على المعصية، وقد يعقه فيرتكب كبيرة، ولما كان الشؤم من قبل الزوجة كان الحديث مطابقًا لما بوب عليه.\n_________\n(^١) سلف الأول برقم (٢٨٥٨) وسلف الثاني برقم (٢٨٥٩).\n(^٢) سلف في حديث رقم (٢٨٥٨)، باب: ما يذكر من شؤم الفرس.\n(^٣) انظر: \"تفسير الطبري\" ١٢/ ١١٧ - ١١٨ رواها عن ابن عباس وعكرمة والضحاك.","vol":"24","page":267},{"text":"وعن البخاري: شؤم الفرس إذا كان حرونًا، وشؤم المرأة سوء خلقها، وشؤم الدار جارها (^١). وعن ابن عباس مرفوعًا: \"شؤم الفرس صعوبة رأسه، ومنع جانبه، وشؤم المرأة كثرة حداثها وسوء خلقها، وشؤم الدار سوء جوارها وضيق فنائها\" (^٢).\nالحديث الثالث:\nحديث أُسَامَةَ بْنِ زيدٍ ﵄، أن رسول الله - ﷺ - قَالَ: \"مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنَ النِّسَاءِ\".\nهذا الحديث أخرجه عن آدم، ثنا شعبة، عن سليمان التيمي قال: سمعت أبا عئمان النهدي عن أسامة به.\nوأخرجه مسلم في الدعوات والترمذي في الاستئذان من حديث المعتمر، عن أبيه، عن أبي عثمان، عن أسامة وسعيد بن زيد، قال الترمذي: رواه غير واحد من الثقات، عن سليمان ولم يذكروا سعيد بن زيد، ولا نعلم أحدًا قال: عن أسامة وسعيد بن زيد بن عمرو بن نفيل غير المعتمر (^٣).\nوقال الدارقطني: أسامة وحده أحب إلي (^٤)، وأخرجه النسائي في عشرة النساء (^٥)، وابن ماجه في الفتن من حديث سليمان التيمي أيضًا (^٦).\nوفيه: أن فتنة النساء: أعظم مخافة على العباد؛ لأنه - ﵇ - عم جميع\n_________\n(^١) نقله عنه أبو ذر الهروي، انظر: \"اليونينية\" ٧/ ٨.\n(^٢) انظر \"تفسير الطبري\" ١٢/ ١١٧ - ١١٨ رواها عن ابن عباس وعكرمة والضحاك.\n(^٣) مسلم (٢٧٤٠) كتاب: الرقاق، باب: أكثر أهل الجنة الفقراء، والترمذي (٢٧٨٥).\n(^٤) \"علل الدارقطني\" ٤/ ٤٣١.\n(^٥) \"السنن الكبرى\" ٥/ ٣٦٤ (٩١٥٣).\n(^٦) ابن ماجه (٣٩٩٨).","vol":"24","page":268},{"text":"الفتن بقوله: \"ما تركت بعدي .. \" إلى آخره.\nويشهد لصحته قوله تعالى: ﴿زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ﴾ الآية [آل عمران: ١٤]، فقدم النساء على جميع الشهوات، وقد روي عن بعض أمهات المؤمنين أنها قالت: من سيئاتنا قدمنا على جميع الشهوات.\nفالمحنة بالنساء أعظم المحن على قدر الفتنة بهن، وقد أخبر تعالى مع ذلك أن منهن لنا عدوًّا فينبغي للمؤمنين الاعتصام به والرغبة إليه في النجاة من فتنتهن، والسلامة من شرهن.\nوقد روي في الحديث: \"لما خلق الله المرأة فرح لها الشيطان فرحًا عظيمًا، هذِه حبالتي التي لا يكاد يخطئني من نصبتها له\" وفي الحديث: \"النساء حبائل الشيطان\" (^١) وفي \"ربيع الأبرار\" قال - ﵇ -: \"استعيذوا بالله من شرار النساء، وكونو امن خيارهن على حذر\" وفي حديث آخر: \"اتق سلاح إبليس النساء\"، و\"لقي عيسى - ﵇ - إبليس وهو يسوق خمسة أحمر عليها أحمال، فسأله، فقال: أحمل تجارة وأطلب مشترين، أحدهما الكيد قال: من يشتريه؟ قال: النساء: .. \" الحديث، وقال علي: النساء شر كلهن وشر ما فيهن قلة الاستغناء عنهن، وفي رواية: قالوا: يا رسول الله، ما فتنتهن؟ قال: \"إذا لبسن ريط الشام، وحلل العراق، وعصب اليمن، وملن كما تميل أسنمة البخت، فإذا فعلن ذلك كلفن المعسر ما ليس عنده\" (^٢).\n_________\n(^١) رواه القضاعي في \"مسند الشهاب\" ١/ ٦٦ - ٦٨ (٥٥) من حديث زيد بن خالد الجهني، ورواه ابن أبي شيبة ٧/ ١٢٤ - ١٢٥ (٣٤٥٤١) عن ابن مسعود موقوفًا، وانظر تخريجه في \"المقاصد الحسنة\" (٥٨٦).\n(^٢) رواه بنحوه ابن المبارك في \"الزهد\" ص ٢٧١ - ٢٧٢ (٧٨٥)، وأبو نعيم في \"الحلية\" ١/ ٢٣٦ - ٢٣٧ من حديث معاذ بن جبل.","vol":"24","page":269},{"text":"فصل:\nسيأتي إن شاء الله تعالى في الطب في باب: الطيرة رد على من زعم أن أحاديث الشؤم تعارضها.\nوقد أسلفناه في الجهاد أيضًا. وذكر أبو محمد القاسم بن عساكر في \"تحقيقه\" أن الإمام أحمد لما سئل عن حديث ابن مسعود مرفوعًا: \"الطيرة شرك وما منا إلا، ولكن الله يذهبه بالتوكل\" وأصله في الترمذي مصححًا فقال: قوله: \"وما منا\". من كلام ابن مسعود ليس مرفوعًا (^١)، يقصد: وما منا إلا ويقع في قلبه شيء على ما جرت به العادة ومضت به التجارب، لكنه لا يقر فيه، (بل يحسن اعتاده إن لامه رسول الله) (^٢)، فيسأله الخير ويستعيذ به من الشر ويمضي لوجهه متوكلًا على الله، كما رويناه عن رسول الله - ﷺ -: \"إذا رأيت من الطيرة ما تكره فقل: اللهم لا يأتي بالحسنات إلا أنت، ولا يدفع السيئات إلا أنت، ولا حول ولا قوة إلا بك\" (^٣) من طريق منقطعة.\nولأبي داود من حديث ابن أبي وقاص مرفوعًا: \"إن كانت الطيرة في شيء ففي المرأة والدابة والدار\" (^٤) وعن أبي سعيد من حديث عطية عنه مثله (^٥)، وكذا روته أم سلمة (^٦) وسهل بن سعد (^٧).\n_________\n(^١) \"سنن الترمذي\" (١٦١٤).\n(^٢) هكذا صورتها في الأصل، والمعنى غير واضح.\n(^٣) رواه أبو داود (٣٩١٩) عن عروة بن عامر مرفوعًا.\n(^٤) \"سنن أبي داود\" (٣٩٢١).\n(^٥) \"شرح معاني الآثار\" ٤/ ٣١٤.\n(^٦) \"المعجم الأوسط\" ٧/ ٢٣٤ (٧٣٦٨).\n(^٧) سلف برقم (٢٨٥٩) كتاب: الجهاد والسير، باب: ما يذكر من شؤم الفرس.","vol":"24","page":270},{"text":"وعن ابن عمر: \"لا عدوى ولا طيرة\" وعن ابن عباس مثله.\nأخرجه ابن ماجه بإسناد جيد (^١)، وكذا عن أبي قتادة وجابر وأبي الدرداء والسائب بن يزيد وبريدة وأنس وأبي أمامة وعبد الله بن زيد وحابس التميمي وعلي بن أبي طالب وأبي هريرة بأسانيد جيدة (^٢).\nقال الحليمي في \"منهاجه\": والتطير قبل الإسلام كان من وجوه منها: زجر الطير، وصوت الغراب، ومرور الظبي، والعجم ينفرون برؤية ظبي يذهب به إلى المعلم ويتمنون برجوعه، وكذا يتشاءمون برؤية السقاء على ظهره قربة مملوءة مشدودة، والحمال المثقل الحمل، وهذا كله باطل، وقد نهينا عن الباطل.\nوحديث: \"الشؤم في ثلاث\" ليس من التطير في شيء كما سلف.\nوقوله: \"فر من المجذوم فرارك من الأسد\" (^٣) هو من باب تجنب المضار؛ لأن الجذام معدٍ ومنفر -أعني: يعدي من شخص إلى شخص، ويوجد في النسل، والمعدي الجرب والجدري والحصبة والبَخَر والرمد، والمرض الوبائي، والمنفسة البرص والدق والمالتموليا والصداع والنقرس.\nفالأمر بالفرار من المجذوم لهذا لا للتطير.\nوأما أكله مع المجذوم (^٤) فيحتمل أن يكون ذلك استشفاء له بالإصابة\n_________\n(^١) \"سنن ابن ماجه\" (٨٦) من حديث ابن عمر.\n(^٢) انظر \"شرح معاني الآثار\" ٤/ ٣٠٧ - ٣١٤.\n(^٣) سيأتي معلقًا برقم (٥٧٠٧) كتاب: الطب، باب: الجذام من حديث أبي هريرة، ووصله أحمد ٢/ ٤٤٣.\n(^٤) رواه الترمذي (١٨١٧) من حديث جابر، وقال: هذا حديث غريب، لا نعرفه إلا من حديث يونس بن محمد، عن المفضل بن فضالة.","vol":"24","page":271},{"text":"من طعام رسول الله - ﷺ - واجتماع يده في القصعة مع يده ثقة بالله وتوكلًا عليه، وأما نهيه عن تسمية الغلام يسارًا (^١) وشبهه فإنما هو لئلا يقال: ليس هنا وشبهه.\n_________\n(^١) رواه مسلم (٢١٣٦) كتاب: الآداب، باب: كراهة التسمية بالأسماء القبيحة، من حديث سمرة بن جندب.","vol":"24","page":272},{"text":"<span data-type='title' id=toc-3103>١٨ - باب الحُرَّةِ تَحْتَ العَبْدِ</span>\n٥٠٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ فِي بَرِيرَةَ ثَلَاثُ سُنَنٍ عَتَقَتْ فَخُيِّرَتْ، وَقَالَ رَسُولُ اللهِ - ﷺ -: «الْوَلَاءُ لِمَنْ أَعْتَقَ». وَدَخَلَ رَسُولُ اللهِ - ﷺ - وَبُرْمَةٌ عَلَى النَّارِ، فَقُرِّبَ إِلَيْهِ خُبْزٌ وَأُدْمٌ مِنْ أُدْمِ الْبَيْتِ فَقَالَ: «لَمْ أَرَ الْبُرْمَةَ؟». فَقِيلَ: لَحْمٌ تُصُدِّقَ عَلَى بَرِيرَةَ، وَأَنْتَ لَا تَأْكُلُ الصَّدَقَةَ قَالَ: «هُوَ عَلَيْهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ». [انظر: ٤٥٦ - مسلم: ١٠٧٥، ١٥٠٤ - فتح ٩/ ١٣٨].\nذكر فيه حديث عائشة في قصة بريرة كان فيها ثَلَاثُ سُنَنٍ عتقت وخيرت.\nوقال - ﵇ -: \"الْوَلَاءُ لِمَنْ أَعْتَقَ\". الحديث سلف في العتق (^١)، وليس فيه هنا التصريح بكون زوجها عبدًا ولا غيره، وقد تجاذبت فيه الروايات، فقائل: كان حرًّا، وقائل: كان عبدًا، فلا يتمحض للبخاري استدلاله، لاسيما ولم يأت في حديثه بشيء من ذلك.\nنعم ترجح عنده عبوديته -كما ستعلمه- ولذلك ترجم به، وقد قام الإجماع على أن الحرة يجوز لها أن تنكح العبد إذا رضيت؛ لأن ولدها منه حر تبع لها؛ لقوله - ﵇ -: \"كل ذات رحم فولدها بمنزلتها\" (^٢) أي: في العتق والرق، ذكره ابن بطال (^٣).\nوذكر ابن المنذر عن الشافعي أنه قال: أصل الكفاءة مستنبط من حديث بريرة؛ لأن زوجها صار غير كفؤ لها؛ فلذا خيرها (^٤).\n_________\n(^١) سلف برقم (٢٥٣٦).\n(^٢) لم أجده مرفوعًا ولكنه من قول مالك ذكره في \"الموطأ\" ص ٥٠٧.\n(^٣) \"شرح ابن بطال\" ٧/ ١٨٩.\n(^٤) انظر لقول الشافعي: \"السنن الكبرى\" للبيهقي ٧/ ٢١٣.","vol":"24","page":273},{"text":"وقام الإجماع على أن الأمة إذا أعتقت تحت العبد كانت زوجًا له، وأن لها الخيار في البقاء معه أو مفارقته، وذلك أنها حدث لها حال فمال رفعها عن العبد ونقص عنها الزوج، وأيضًا فهي حين عقد عليها لم تكن من أهل الاختيار لنفسها، فصار لها الآن الخيار؛ لأنها أكمل حالًا منه، وأما إذا كان زوجها حرًّا فلا خيار لها عند جمهور العلماء؛ لأنهما متساويان فلا فضلة لها عليه، خلافًا للكوفيين إذ أثبتوا لها الخيار حرًّا كان زوجها أو عبدًا (^١).\nوورد عن النخعي، عن الأسود، عن عائشة - ﵂ - أن زوجها كان حرًّا (^٢).\nويأتي في أبواب التخيير من الطلاق ومستوفٍ إن شاء الله تعالى.\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٧٥.\n(^٢) \"الاستذكار\" ١٧/ ١٥٣ - ١٥٥، \"الإشراف\" لابن المنذر ١/ ٦٥.\nوانظر: \"المبسوط\" ٥/ ٩٨ - ٩٩، \"المنتقى\" ٤/ ٤٥، \"أسنى المطالب\" ٣/ ١٨١، \"الفروع\" ٥/ ٢٢٥.","vol":"24","page":274},{"text":"<span data-type='title' id=toc-3104>١٩ - باب لَا يَتَزَوَّجُ أَكْثَرَ مِنْ أَرْبَعٍ</span>\nلِقَوْلِهِ تَعَالى: ﴿مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ [النساء: ٣]. وَقَالَ عَلِيُّ بْنُ الحُسَيْنِ: يَعْنِي مَثْنَئى أَو ثُلَاثَ أَوْ رُبَاعَ. وَقَوْلُهُ تعالى: ﴿أُولِي أَجْنِحَةٍ مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ [فاطر: ١]، يَعْنِي: مَثْنَى أَوْ ثُلَاثَ أَوْ رُبَاعَ.\n\n٥٠٩٨ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ﴿وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣]. قَالَتِ: الْيَتِيمَةُ تَكُونُ عِنْدَ الرَّجُلِ وَهْوَ وَلِيُّهَا، فَيَتَزَوَّجُهَا عَلَى مَالِهَا، وَيُسِيءُ صُحْبَتَهَا، وَلَا يَعْدِلُ فِي مَالِهَا، فَلْيَتَزَوَّجْ مَا طَابَ لَهُ مِنَ النِّسَاءِ سِوَاهَا مَثْنَى وَثُلَاثَ وَرُبَاعَ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح ٩/ ١٣٩].\nثم ساق حديث عائشة - ﵂ -: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣] إلى آخره وسلف.\nوقام الإجماع أنه لا يجوز لأحد أن يجمع بين أكثر من أربع نسوة في النكاح (^١).\nوقال قوم لا يعتد بخلافهم: أنه يجوز الزيادة إلى تسع، محتجين بأن معنى الآية إفادة الجمع؛ بدليل فعل الشارع، ولنا به أسوة، وحجة الجماعة أن المراد بالآية التخيير بين الأعداد الثلاثة لا الجمع؛ لأنه لو أراد الجمع بين تسع لم يعدل عن لفظ الاختصار، ولقال فانكحوا تسعًا، والعرب لا تدع أن تقول: تسعة، وتقول: اثنان وثلاثة وأربعة، فلما قال: ﴿مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ [النساء: ٣] صار التقدير: مثنى مثنى، وثلاث ثلاث، ورباع رباع. فتقيد التخيير؛ كقوله تعالى: ﴿أُولِي أَجْنِحَةٍ\n_________\n(^١) \"مراتب الإجماع\" لابن حزم ص ٦٣.","vol":"24","page":275},{"text":"مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ [فاطر: ١]؛ ولأنه تعالى قال: ﴿فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٣] واللغة لا تدفع التخيير بين شاهدين بينهما تفاوت، ولا يجوز أن يقال: فإن خفتم أن لا تعدلوا في التسع فواحدة؛ لأنه يصير بمنزلة من يقول: إن خفت أن تخرج إلى مكة على طريق الكوفة فامض إليها على طريق كذا، وبالقرب من مكة طرق كثيرة لا يخاف منها، فعلم أنه أراد التخيير بين الواحدة والاثنتين، وبين الاثنتين والثلاث.\nوأما قولهم: أنه - ﵇ - مات عن تسع ولنا به أسوة.\nفإنا نقول: أن ذلك من خصائصه، كما خص بأن ينكح بغير صداق، وأن أزواجه لا تنكح بعده وغير ذلك.\nوموته عن تسع كان اتفاقا، وصح أن غيلان بن سلمة أسلم وتحته عشر نسوة، فقال له - ﵇ -: \"اختر منهن أربعًا وفارق سائرهن\" (^١) فسقط قولهم.\n_________\n(^١) رواه الترمذي (١١٢٨)، وابن ماجه (١٩٥٣)، وأحمد ٢/ ١٣. من حديث ابن عمر.","vol":"24","page":276},{"text":"١\nكِتَابُ الرَّضَاعِ","vol":"24","page":277},{"text":"كِتَابُ الرَّضَاعِ\n\n<span data-type='title' id=toc-3105>٢٠ - باب ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ [النساء:٢٣] وَيَحْرُمُ مِنَ الرَّضَاعَةِ مَا يَحْرُمُ مِنَ النَّسَبِ</span>\n٥٠٩٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهَا أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ عِنْدَهَا، وَأَنَّهَا سَمِعَتْ صَوْتَ رَجُلٍ يَسْتَأْذِنُ فِي بَيْتِ حَفْصَةَ، قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ، هَذَا رَجُلٌ يَسْتَأْذِنُ فِي بَيْتِكَ. فَقَالَ النَّبِيُّ - ﷺ -: «أُرَاهُ فُلَانًا». لِعَمِّ حَفْصَةَ مِنَ الرَّضَاعَةِ، قَالَتْ عَائِشَةُ: لَوْ كَانَ فُلَانٌ حَيًّا -لِعَمِّهَا مِنَ الرَّضَاعَةِ- دَخَلَ عَلَيَّ؟ فَقَالَ: «نَعَمِ الرَّضَاعَةُ تُحَرِّمُ مَا تُحَرِّمُ الْوِلَادَةُ». [انظر: ٢٦٤٦ - مسلم: ١٤٤٤ - فتح ٩/ ١٣٩].\n\n٥١٠٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قِيلَ لِلنَّبِيِّ - ﷺ - أَلَا تَزَوَّجُ ابْنَةَ حَمْزَةَ؟ قَالَ: «إِنَّهَا ابْنَةُ أَخِي مِنَ الرَّضَاعَةِ». وَقَالَ بِشْرُ بْنُ عُمَرَ: حَدَّثَنَا شُعْبَةُ، سَمِعْتُ قَتَادَةَ، سَمِعْتُ جَابِرَ بْنَ زَيْدٍ مِثْلَهُ. [انظر: ٢٦٤٥ - مسلم: ١٤٤٧ - فتح ٩/ ١٤٠].\n\n٥١٠١ - حَدَّثَنَا الْحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ أَخْبَرَتْهُ، أَنَّ أُمَّ حَبِيبَةَ بِنْتَ أَبِي سُفْيَانَ أَخْبَرَتْهَا أَنَّهَا","vol":"24","page":279},{"text":"قَالَتْ: يَا رَسُولَ اللهِ، انْكِحْ أُخْتِي بِنْتَ أَبِي سُفْيَانَ فَقَالَ: \"أَوَتُحِبِّينَ ذَلِكَ؟ \". فَقُلْتُ: نَعَمْ، لَسْتُ لَكَ بِمُخْلِيَةٍ، وَأَحَبُّ مَنْ شَارَكَنِي فِي خَيْرٍ أختِي. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ ذَلِكَ لَا يَحِلُّ لِي\". قلْت: فَإِنَّا نحَدَّثُ أَنَّكَ تُرِيدُ أَنْ تَنْكِحَ بِنْتَ أَبِي سَلَمَةَ. قَالَ: \"بِنْتَ أُمِّ سَلَمَةَ؟ \". قلْتُ: نَعَمْ. فَقَالَ: \"لَوْ أَنَّهَا لَمْ تَكُنْ رَبِيبَتِي فِي حَجْرِي مَا حَلَّتْ لِي، إِنَّهَا لَابْنَةُ أَخِي مِنَ الرَّضَاعَةِ، أَرْضَعَتْنِي وَأَبَا سَلَمَةَ ثُوَيْبَةُ، فَلَا تَغرِضْنَ عليَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ\". قَالَ عُرْوَةُ: وَثُوَيْبَةُ مَوْلَاةٌ لأبِي لَهَبٍ، كَانَ أَبُو لَهَبٍ أَعْتَقَهَا فَأَرْضَعَتِ النَّبِيَّ - ﷺ -، فَلَمَّا مَاتَ أَبُو لَهَبٍ أُرِيَهُ بَعْضُ أَهْلِهِ بِشَرِّ حِيبَةٍ، قَالَ لَهُ: مَاذَا لَقِيتَ؟ قَالَ أَبُو لَهَبٍ: لَمْ أَلْقَ بَعْدَكُمْ غَيْرَ أنَي سُقِيتُ فِي هذِه بِعَتَاقَتِي ثُوَيْبَةَ. [٥١٠٦، ٥١٠٧، ٥١٢٣، ٥٣٧٢ - مسلم: ١٤٤٩ - فتح ٥/ ١٤٠].\nذكر فيه أحاديث:\nأحدها:\nعن عائشة - ﵂ - أنه - ﷺ - كَانَ عِنْدَهَا، وَأَنَّهَا سَمِعَتْ صَوْتَ رَجُل يَسْتَأْذِنُ فِي بَيْتِ حَفْصَةَ، قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ، هذا رَجُلٌ يَسْتَأْذِنُ فِي بَيْتِكَ. فَقَالَ النَّبِيُّ - ﷺ -: \"أُرَاهُ فُلَانًا\". لِعَمِّ حَفْصَةَ مِنَ الرَّضَاعَةِ، قَالَتْ عَائِشَةُ: لَوْ كَانَ فُلَانٌ حَيًّا -لِعَمِّهَا مِنَ الرَّضَاعَةِ- دَخَلَ عَلَيَّ؟ فَقَالَ: \"نَعَم الرَّضَاعَةُ تُحَرِّمُ مَا تُحَرِّمُ الوِلَادَةُ\". وسلف في الشهادات والخمس (^١).\nثانيها:\nحديث يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابن عَبَّاسٍ - ﵄ -: قِيلَ لِلنَّبِيِّ - ﷺ -: أَلَا تتَزَوَّجُ بنت حَمْزَةَ؟ قَالَ: \"إِنَّهَا ابنةُ أَخِي مِنَ الرَّضَاعَةِ\".\n_________\n(^١) سلف برقم (٣١٠٥) باب: ما جاء في بيوت أزواج النبي - ﷺ -.","vol":"24","page":280},{"text":"قال: وَقَالَ بِشْرُ بْنُ عُمَرَ: ثَنَا شُعْبَةُ، سمِعْتُ قَتَادَةَ، سمِعْتُ جَابِرَ بْنَ زيدٍ مِثْلَهُ.\nوهذا (^١) أخرجه مسلم، عن محمد بن يحيى القطيعي، عنه، وأتى به البخاري بشأن سماع قتادة فيه، فإنه مدلس صرح بسماعه. وسلف في الشهادات.\nالحديث الثالث:\nحديث زينب بنت أم سلمة، عن أم حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ قَالَتْ: يَا رَسُولَ اللهِ، انْكِحْ أُخْتِي بِنْتَ أَبِي سُفْيَانَ فَقَالَ: \"أَوَتُحِبِّينَ ذَلِكَ؟ \". إلى أن قال: \"فَلَا تَعْرِضْنَ عَلَيَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ\". إلى آخره.\nوهذِه القطعة سلفت، وتأتي في النفقات (^٢).\nوقولها: (انكح أختي) في رواية مسلم: أنها عزة -بفتح العين وتشديد الزاي (^٣) - قال القاضي: ولا نعلم هذِه في بنات أبي سفيان إلا من هذا الحديث (^٤).\nوقيل: إنها حمنة وقيل: درة، حكاه المنذري (^٥).\nوقول بنت أبي سلمة هي درة. كذا ذكره بعد في باب الجمع بين الأختين، وغيره (^٦)، وهي بضم الدال المهملة.\n_________\n(^١) ورد بهامش الأصل: أي: التعليق، وقوله: عنه. أي: عن بشر بن عمر.\n(^٢) سيأتي برقم (٥٣٧٢) كتاب: النفقات، باب: المراضع من المواليات وغيرهن.\n(^٣) \"صحيح مسلم\" (١٤٤٩/ ١٦) كتاب: الرضاع، باب: تحريم الربيبة وأخت المرأة.\n(^٤) \"إكمال المعلم\" ٤/ ٦٣٤.\n(^٥) \"مختصر سنن أبي داود\" ٣/ ١٠.\n(^٦) سيأتي برقم (٥١٠٧) باب: ﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ﴾ ورقم (٥٣٧٢) باب: المراضع من المواليات وغيرهن.","vol":"24","page":281},{"text":"وحكى عياض عن بعض رواة مسلم فتحها معجمة (^١).\nقال النووي: وهو تصحيف، ولا شك فيه (^٢). ووقع في كتاب \"الصحابة\" لأبي موسى أنها حمنة، ثم قال: والأشهر غيره (^٣).\nوقوله: (أُرِيَهُ بعضُ أهله) هو العباس، كما أفاده السهيلي (^٤).\nوالحيبة -بكسر الحاء، وكذا الحوبة: الحزن والهم وسوء الحال. وكذا للمستملي كالحموي، ولغيرهما بالخاء المعجمة، قاله عياض (^٥).\nقال غيره: والحيبة بضم أيضًا: الحاجة والمسكنة وأصل الياء في حيبة الواو، فقلبت ياء لانكسار ما قبلها.\nوكانت ثويبة أرضعته - ﵇ -، وعمه حمزة، وأبا سلمة عبد الله بن عبد الأسد.\nوكان - ﵇ - يكرمها، وكانت تدخل عليه بعد أن تزوج خديجة ويصلها من المدينة حتى ماتت بعد فتح خيبر -وكانت خديجة تكرمها، وأعتقها أبو لهب بعد الهجرة إلى المدينة- فلما بلغه موت ثويبة سأل عن ابنها مسروح، فقيل له: مات، فسأل عن قرابتها، فقيل له: لم يبق منهم أحد.\nقال أبو نعيم: ولا أعلم أحدًا ثبت إسلامها غير ابن منده (^٦).\n_________\n(^١) \"إكمال المعلم\" ٤/ ٦٣٢.\n(^٢) \"شرح النووي\" ١٠/ ٢٥.\n(^٣) انظر: \"أسد الغابة\" ٧/ ٧١.\n(^٤) \"الروض الأنف\" ٣/ ٦٧.\n(^٥) انظر \"مشارق الأنوار\" ١/ ٢١٩، وقال: بالخاء هو تصحيف.\n(^٦) \"معرفة الصحابة\" ٦/ ٣٢٨٤، وانظر: \"الأسد\" ٧/ ٤٦، و\"الإصابة\" ٤/ ٢٥٧.","vol":"24","page":282},{"text":"وقوله: (غير أني سقيت في هذِه) يعني النقير التي بين الإبهام والتي تليها من الأصابع.\nكذا رواه البيهقي في \"دلائله\" وقال في آخره: رواه البخاري في الصحيح (^١).\nوكذا قال البغوي في \"شرح السنة\" مرادهما في أصل الحديث (^٢).\nقيل: أراد الوقبة التي بين الإبهام والسبابة.\nوقال القرطبي في \"مفهمه\": سقي نطفة من ماء في جهنم بسبب ذلك، قال: وذلك أنه جاء في \"الصحيح\": أنه رؤي في المنام فقيل له: ما فعل بك؟ فقال: سقيت في مثل هذِه. وأشار إلى ظفر إبهامه (^٣).\nومذهب المحققين أن الكافر لا يخفف عنه العذاب بسبب حسناته في الدنيا، بل يوسع عليه بها في دنياه، وهذا التخفيف خاص بهذا وبمن ورد النص فيه أيضًا.\nوقال ابن التين: كأنها إشارة إلى حفرة في إبهامه إذا نصبها ومدها.\nقال: وكذلك بينه في بعض الروايات: سقيت في النقرة التي بين الإبهام وبين السبابة.\nوقال ابن بطال: روى علي بن المديني، عن عبد الرزاق، عن معمر، عن الزهري.\nوفيه: قال: ما وجدت بعدكم راحة غير أني سقيت في هذِه -وأشار إلى النقرة التي تحت إبهامه- بعتقي ثويبة.\n_________\n(^١) \"دلائل النبوة\" ١/ ١٤٩.\n(^٢) \"شرح السنة\" ٩/ ٦٦.\n(^٣) \"المفهم\" ٤/ ١٨٢.","vol":"24","page":283},{"text":"قال ابن بطال: فبان ههنا أنه سقط من رواية البخاري: راحة، بعد قوله: (لم ألق بعدكم)؛ لأنه لا يتم الكلام على ما رواه البخاري.\nوكذلك سقط منه: وأشار إلى النقرة .. إلى آخره، ولا يقوم يعني: الحديث- إلا بذلك، ولا أعلم ممن جاء الوهم (^١).\nفصل:\nقوله: (\"ويحرم من الرضاعة ما يحرم من النسب\") وقوله بعده: (\"الرضاعة تحرم ما تحرم الولادة\") هو إجماع لا خلاف فيه بين الأمة، وقد قال تعالى: ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنَ الرَّضَاعَةِ﴾ [النساء: ٢٣] فإذا كانت الأم والخالة هذِه محرمة فكذا زوجها؛ لأنه والده؛ لأن اللبن منهما جميعًا، وانتشرت الحرمة إلى أولاده، فأخوها صاحب اللبن عم، وأخوها خال، فيحرم من الرضاع العمات والخالات والأعمام وبناتهن كالنسب.\nقال ابن المنذر: إذا أرضعت امرأة الرجل جارية حرمت على ابنه وأبيه وجده وبني بنيه وبني بناته وكل ولد ذكر وولد ولده وعلى كل جد له من قبل أبيه وأمه، وإذا كان المرضع غلامًا حرم عليه ولد المرأة التي أرضعته، وأولاد الرجل الذي أرضع هذا الصبي بلبنه وهو زوج المرضعة، ولا تحل له عمته من الرضاعة ولا خالته ولا بنت أخيه من الرضاعة (^٢).\n_________\n(^١) \"شرح صحيح البخاري\" لابن بطال ٧/ ١٩٥.\n(^٢) \"الإشراف\" ١/ ٩١ - ٩٢.","vol":"24","page":284},{"text":"فصل:\nسبب كون بنت حمزة بنت أخيه - ﵇ - قد أسلفناه، فإن ثويبة أرضعت أولًا حمزة ثم رسول الله - ﷺ -، ثم أبا سلمة على ما قاله مصعب الزبيري، فالثلاثة أخوة من الرضاعة.\nوقال ابن إسحاق: كان حمزة أسن من النبي - ﷺ - بسنتين (^١)، وقيل: بأربع (^٢).\nفصل:\nقول أم حبيبة (انكح أختي) وجهه أنها لم تعلم حرمة الجمع بين الأختين، ولذلك قاله لها ولسائر أزواجه: \"لا تعرضن عليَّ بناتكن ولا أخواتكن فإن بناتكن ربائب لي\" والربيبة حرام مثل الجمع بين الأختين.\nوقوله في بنت أبي سلمة: \"لو لم تكن ربيبتي في حجري ما حلت لي\" من أجل أن أبا سلمة أخ للنبيّ - ﷺ - فكانت بنته حرامًا؛ لأنها ربيبة لرسول الله - ﷺ -، وأنها بنت أخيه من الرضاعة.\nقال ابن المنذر: ولا بأس أن يتزوج الرجل التي أرضعت ابنه وكذلك يتزوج المرأة التي هي رضيع ابنه، ولأخي هذا الصبي المرضع أن يتزوج المرأة التي أرضعت أخاه ويتزوج ابنتها التي هي رضيع أخيه، وما أراد من ولدها وولد ولدها، وإنما يحرم نكاحهن على المرضع، وهذا مذهب مالك والكوفيين والشافعي وأبي ثور (^٣).\n_________\n(^١) انظر \"عيون الأثر\" ١/ ٩٠.\n(^٢) انظر \"الاستيعاب\" ١/ ٤٢٣ - ٤٢٤ (٥٥٩)، وقال ابن عبد البر: وهذا لا يصح عندي.\n(^٣) \"الإشراف\" ١/ ٩٢.","vol":"24","page":285},{"text":"فصل:\nوفيه من الفقه: أن الكافر قد يعطى عوضًا عن أعماله التي يكون مثلها قربة لأهل الإيمان بالله كما في حق أبي طالب وقد سلف (^١)، غير أن التخفيف عن أبي لهب أقل من التخفيف عن أبي طالب؛ لأن أبا لهب كان مؤذيًا لرسول اللهﷺ -، فلم يحق له التخفيف بعتق ثويبة إلا بمقدار ما تحمل النقرة التي تحت إبهامه من الماء، وخفف عن أبي طالب أكثر من ذلك؛ لنصرته لرسول الله - ﷺ - وحياطته له، وقيل: إنه من تفضل عليه.\nقال ابن بطال: وصح قول من تأول في معنى الحديث الذي جاء عن الله تعالى أن رحمته سبقت غضبه لا تقطع عن أهل النار المخلدين، إذ في قدرته أن يخلق لهم عذابًا يكون عذاب النار لأهلها رحمة وتخفيفًا، بالإضافة إلى ذلك العذاب، فقد جاء في حديث أبي سعيد أن الكافر إذا أسلم يكتب له ثواب الأعمال الصالحة، وقد قال - ﵇ -: \"إذا أسلم الكافر فحسن إسلامه كتب له كل حسنة عملها ومحي عنه كل سيئة عملها\"، وقال - ﵇ - لحكيم بن حزام في كتاب الزكاة: \"أسلمت على ما سلف من خير\" وقد سلف حديث حكيم بن حزام في كتاب الرقاق في باب من تصدق في الشرك ثم أسلم (^٢)، وفي العتق في باب عتق المشرك (^٣)، وسلف حديث أبي سعيد الخدري في الإيمان، في باب: حسن إسلام المرء (^٤).\n_________\n(^١) سلف برقم (٣٨٨٣).\n(^٢) سلف برقم (١٤٣٦).\n(^٣) سلف برقم (٢٥٣٨).\n(^٤) سلف برقم (٤١).","vol":"24","page":286},{"text":"ومر هناك من الكلام في معانيه ما فيه كفاية (^١)\nفصل:\nأسلفنا أن الجمع بين أختين في عقد واحد حرام، وهو إجماع (^٢)، قال تعالى: ﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ﴾ [النساء: ٢٣] وقد أسلم فيروز الديلمي على أختين فقال - ﵇ -: \"اختر أيتهما شئت\" حسنه الترمذي (^٣).\nواختلف في الأختين بملك اليمين، وكافة العلماء على التحريم أيضًا، وشذ أهل الظاهر خلا ابن حزم فيه (^٤)، قاسوه على الملك، وحملوا الآية على المنكوحات، فإنه عطف ذلك عليهم، ولا يلزم فقد يكون الأول خاصًا، والثاني عامًا، واحتجوا بما روي عن عثمان - ﵁ -: حرمتهما آية وأحلتهما آية (^٥)، وحكاه الطحاوي عن علي وابن عباس، والآية المحلة لهما: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ [النساء: ٢٤] وقد روي المنع عن عمر وعلي أيضًا وابن مسعود وابن عباس وعمار وابن عمر وعائشة وابن الزبير (^٦)، وفي \"المصنف\" عن ابن المسيب ومحمد بن الحنفية بإسناد جيد مثل قول عثمان (^٧)، وأول الآيات تحريم الأمهات والبنات واللتان لا يستقر الملكٍ عليهن بالشراء فكذلك بين الأختين في النكاح والوطء بالملك.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ١٩٥ - ١٩٦.\n(^٢) \"الإجماع\" لابن المنذر ص ١٠٦.\n(^٣) الترمذي (١١٣٥).\n(^٤) \"المحلى\" ١٠/ ٣.\n(^٥) رواه مالك في \"الموطأ\" ص ٣٣٣، وعبد الرزاق ٧/ ١٨٩ (١٢٧٢٨)، وابن أبي شيبة ٣/ ٤٧١ (١٦٢٥١).\n(^٦) انظر \"مصنف ابن أبي شيبة\" ٣/ ٤٧٠ - ٤٧٢.\n(^٧) \"مصنف ابن أبي شيبة\" ٣/ ٤٧٢.","vol":"24","page":287},{"text":"قال الطحاوي: والقياس أن يكون أيضًا محرمين وأن يكون حكمهما كحكمهما في النكاح، وأما ابن حزم فوافق الجماعة في التحريم، قال: إن اجتمع في ملك أختان فهما جميعًا عليه حرام حتى تخرج إحداهما من ملكه بموت أو بيع أو هبة أو شبهه (^١).\nفصل:\nوقام الإجماع أيضًا على ثبوت حرمة الرضاع بين الرضيع والمرضعة (^٢)، وأنه يصير بمنزلة ابنها من الولادة، يحرم عليه نكاحها أبدًا، ويحل له النظر إليها والخلوة بها والمسافرة، ولا يترتب عليه أحكام الأمومة من كل وجه ولا يورث ولا نفقة ولا عتق بالملك ولا ترد شهادته لها، ولا يعقل عنها، ولا يسقط عنه القصاص بقتله فيهما كالأجنبي في هذِه الأحكام، وقام الإجماع أيضًا على انتشار الحرمة بين المرضعة وأولاد الرضيع وبين الرضيع وأولاد المرضعة (^٣)، وأن ذلك لولدها من النسب للأحاديث المذكورة هنا وفي الشهادات.\nوأما الرجل المنسوب ذلك اللبن إليه لكونه زوج المرضعة أو وطئها بملك أو شبهه، فمذهب العلماء كافة ثبوت حرمة الرضاعة بينه وبين الرضيع ويصير ولدًا له، وأولاد الرجل إخوة الرضيع، وإخوة الرجل أعمام الرضيع، وأخواته عماته، ويكون أولاد الرضيع أولادًا للرجل، ولم يخالف في ذلك إلا أهل الظاهر وابن علية، فقالوا: لا تثبت حرمة الرضاع بين الرجل والرضيع (^٤)، كذا نقله الخطابي وعياض\n_________\n(^١) \"المحلى\" ٩/ ٥٢١.\n(^٢) \"الإقناع في مسائل الإجماع\" ٣/ ١١٨٤ - ١١٨٥.\n(^٣) المصدر السابق ٣/ ١١٨٦.\n(^٤) انظر: \"المحلى\" ١٠/ ٢ وما بعدها.","vol":"24","page":288},{"text":"عنهما، زاد: وابن المسيب (^١)، وقد نقله ابن المنذر مع سعيد عن أبي سلمة بن عبد الرحمن وسليمان بن يسار وعطاء أخيه والنخعي وأبي قلابة والقاسم (^٢).\nقال ابن بطال: وروي أيضًا عن عائشة وابن عمر وابن الزبير، واحتجوا بقوله تعالى: ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنَ الرَّضَاعَةِ﴾ [النساء: ٢٣] ولم يذكر البنت والعمة كما ذكرهما في النسب (^٣)، حجة الجمهور الأحاديث الواردة في عم عائشة وحفصة المذكورين قبلُ، وحديث الباب: \"يحرم من الرضاعة ما يحرم من الولادة\" والحديث عن الآية بأنه ليس نص على إباحة البنت والعمة ونحوهما؛ لأن ذكر الشيء لا يدل على سقوط الحكم عما سواه لو لم يعارضه دليل آخر، كيف وقد جاءت هذِه الأحاديث الصحيحة الصريحة، ولما ذكر الترمذي حديث علي بن زيد، عن ابن المسيب، عن علي رفعه: \"إن الله حرم من الرضاع ما حرم من النسب\" قال: والعمل على هذا عند عامة أهل العلم من الصحابة وغيرهم، ولا نعلم بينهم في ذلك اختلافًا (^٤)، وقال في حديث عائشة - ﵂ -: \"إنه عمك فليلج عليك\": العمل على هذا عند بعض أهل العلم من الصحابة، كرهوا لبن الفحل، والأصل في هذا حديث عائشة، وقد رخص بعض أهل العلم في لبن الفحل، والقول الأول أصح (^٥).\n_________\n(^١) \"معالم السنن\" ٣/ ١٥٨، \"إكمال المعلم\" ٤/ ٦٢٩.\n(^٢) \"الإشراف\" ١/ ٩٥.\n(^٣) \"شرح ابن بطال\" ٧/ ٢٠٠.\n(^٤) الترمذي (١١٤٦).\n(^٥) السابق (١١٤٨).","vol":"24","page":289},{"text":"فصل:\nقال ابن المرابط: حديث عم حفصة قبل حديث عم عائشة، وهما متعارضا الظاهر وغير متعارضين في المعنى، عم حفصة أرضعته المرأة مع عمر بن الخطاب فالرضاعة فيهما من قبل المرأة، وعم عائشة إنما هو من قبل الفحل، كانت امرأة أبي القعيس أرضعتهما فجاء أخو أبي القعيس فاستأذن، فأبت … الحديث (^١). فأخبرها الشارع أن الرضاعة من قبل الفحل تحرم كما حرم من قبل المرأة التي أخبرها في حديث حفصة فصح أن حديث أخي أبي القعيس بعد حديث حفصة صحيح إلا أن قوله: (أخي) أن عم عائشة مثل عم حفصة رضع مع أبيها عمر وعم عائشة لم يرضع مع أبي بكر كما رضع عم حفصة مع عمر، وأما مع عائشة فسبب عمومته غير سبب عمومة عم حفصة؛ لأنه إنما استحق العمومة من أجل أنه أخو فحل المرأة وبعلها التي أرضعت عائشة فكانت عمومته من قبل الفحل وعم حفصة من قبل الرضاع نفسه فبينهما اختلاف في الأسباب ودرجات في معنى العمومة؛ لأن عمومة عم عائشة الذي هو سبب لبن الفحل إنما هو قطع الذرائع بأبعد أسبابها فلذلك رفعه من لم ير لبن الفحل محرمًا لما دخلت على الناس داخلة الحرج على الأصل في سلم قطع الذرائع إذا دخل الحرج رفع، ولكن في هذا الموضع لا يجوز هذا؛ لأنه - ﵇ - لما رفع بهذا الحكم منه في لبن الفحل الحجاب الذي افترضه الله تعالى على أمهات المؤمنين علمنا أنه حكم لازم خارج عن الأحكام التي هي لقطع الذرائع؛ لأنه لا يرفع الفرائض إلا فريضة\n_________\n(^١) سلف برقم (٢٦٤٤).","vol":"24","page":290},{"text":"مثلها لا دونها فإذا صح هذا أن لا يحكم في الشيئين حكمًا واحدًا، وإنما هي على حسب ما بلغت عليه من الشدة واللين.\nفصل:\nقد عرفت مذهب أهل الظاهر ومن معهم أن الرضاع لا تثبت حرمته بين الرجل والرضيع، واحتجوا بأن عائشة - ﵂ - كان تدخل عليها من أرضعته أخواتها وبنات أختها ولا تدخل عليها من أرضعته نساء إخوتها (^١).\nوفي \"مصنف ابن أبي شيبة\" أن رافع بن خديج زوج ابنته ابن أخيه رفاعة بن خديج وقد أرضعتهما أم ولد له سوى أم ابنه الذي أنكحها إياه، وعن الشعبي أنه كان لا يرى لبن الفحل شيئًا، ثنا ابن علية عن أيوب قال: أول ما سمعت لبن الفحل ونحن بمكة، فجعل إياس ابن معاوية يقول: وما بأس بهذا يكره هذا، وعن مكحول أنه كان لا يرى بلبن الفحل بأسًا (^٢).\nوذكره أبو عمر في \"استذكاره\" عن سالم بن عبد الله ومكحول والحسن على اختلاف عنه، وجابر بن عبد الله قال: وقضى به عبد الملك بن مروان، وقال: ليس الرجل من الرضاعة في شيء، وقال ابن سيرين: نبئت أن ناسًا من أهل [المدينة] (^٣) اختلفوا فيه، فمنهم من كرهه، ومنهم من لم يكرهه.\n_________\n(^١) انظر: \"المحلى\" ١٠/ ٢ - ٣.\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ١٩ (١٧٣٥٥ - ١٧٣٦٠).\n(^٣) ساقطة من الأصل، وفي هامشه: (سقط شيء) اهـ. وقد أثبتناها من \"الاستذكار\".","vol":"24","page":291},{"text":"وعن مالك: اختلف في أمر الرضاعة من قبل الأب، ونزل [برجال] (^١) من أهل المدينة في أزواجهم منهم محمد بن المنكدر وابن أبي حبيبة فأما هذان ففارقا نساءهما (^٢).\nوروى البيهقي في \"المعرفة\" بإسناد جيد عن زينب بنت أم سلمة أنها سألت عن هذا، والصحابة متوافرون وأمهات المؤمنين فقالوا: إنما الرضاعة من قبل الرجل لا تحرم شيئًا فعملت بقولهم. وذكره ربيعة عن ابن عباس. قال عبد العزيز بن محمد: وذلك رأي ربيعة ورأي فقهائنا، وأنكر حديث عمرو بن الشريد عن ابن عباس: في اللقاح واحد، قال: حديث رجلٍ من أهل الطائف، وما رأيت من فقهاء أهل المدينة أحدًا شك في هذا إلا أنه روي عن الزهري (خلافهم فما) (^٣) التفتوا إليه وهؤلاء أكثر وأعلم. قال الشافعي: فقلت له -يعني: لبعض أصحاب مالك أتجد بالمدينة من علم الخاصة شيئًا أولى أن يكون عامًا ظاهرًا عند أكثرهم من ترك تحريم لبن الفحل فقد تركناه وتركته، ومن يحتج لقوله [إذ] (^٤) كنا نجد في الخبر عن رسول الله - ﷺ - كالدلالة على ما يقول.\nقال البيهقي: وهذا إنما أورده على طريق الإلزام فيمن يحتج في بعض المواضع بخبر الواحد؛ لقول بعض أهل المدينة وترجيحهم ما قال الأكثرون من المدنيين أن لبن الفحل لا يحرم بما ثبت عن\n_________\n(^١) في الأصل: (رجال) والمثبت من \"مصنف ابن أبي شيبة\" و\"الاستذكار\".\n(^٢) \"الاستذكار\" ١٨/ ٢٥١ - ٢٥٣ بتصرف، وأثر ابن سيرين رواه ابن أبي شيبة في \"مصنفه\" ٤/ ١٨ (١٧٣٤٩).\n(^٣) في الأصل تشبه: (فلان ثم ما). ولعله تصحيف لتشابه الرسم.\n(^٤) غير موجودة بالأصل والمثبت من \"المعرفة\".","vol":"24","page":292},{"text":"رسول الله - ﷺ - أنه حرم من الرضاع ما يحرم من النسب (^١).\nوقال الميموني: سمعت أبا عبد الله يقول بتحريم لبن الفحل ويذهب إليه، قلت له: أبو القعيس هو لبن الفحل؟ قال: هو لبن الفحل، قال: وسمعت أبا عبد الله يكلم رجلًا وأرسله إلى (…) (^٢) فقال له: قل له: أنت تذهب إلى خبر الواحد وتحتج به وترد لبن الفحل وهو عن رسول الله - ﷺ - وأصحابه، فقال الرجل: ليس نرده يا أبا عبد الله إلا من كلام القاسم فيه، قال أبو عبد الله: وكذا إذا صح الخبر عن رسول الله - ﷺ - وتكلم فيه القاسم ومن أشبهه تركناه، يعني كأنه يريد بكلام القاسم ما ذكره أبوالقاسم البلخي في كتاب \"الضعفاء ومعرفة الرجال\" عن محمد بن إسماعيل، ثنا أبو قتادة، عن الحسن بن عمارة، عن عبد الرحمن بن القاسم عن أبيه قال: اتهم الناس حديث عروة بن الزبير في حديث أفلح في الرضاع، وفي حديث أبي بكر إنما هو مال الوارث.\nفصل:\nقولها -أعني: عائشة - ﵂ - (لو كان فلان حيا -لعمها من الرضاعة- دخل علي). سئل أبو الحسن (^٣) عنه: هل هو من الحديث التي ذكرت فيه: أبت أن تأذن له؟ فالأول ذكرت أنه ميت والثاني أنه حي. فأجاب بأنهما عمان من الرضاعة أحدهما رضع مع أبي بكر امرأة واحدة وهو الذي في حديث مالك: لو كان فلان حيًا، والآخر: أخو أبيها من الرضاعة من قبل الفحل فإن أباها رضع بلبن ذلك\n_________\n(^١) \"معرفة السنن والآثار\" ١١/ ٢٥١ - ٢٥٣.\n(^٢) كلمة غير واضحة بالأصل.\n(^٣) هو القابسي، كذا ذكره النووي في \"شرح مسلم\" ١٠/ ٢٠، ونقل هذِه العبارة عن أبي الحسن.","vol":"24","page":293},{"text":"الفحل، وكان لذلك الفحل ابن من غير تلك المرأة.\nوقال ابن أبي حازم: نرى أن المرأة التي أرضعت عائشة امرأة أخي الذي استأذن عليها وهذا هو الصحيح بدليل قولها: (إنما أرضعتني المرأة) وأبين من ذلك ما سلف من أن أفلح استأذن عليها، فلم تأذن له .. الحديث.\nفالعمومة من الرضاعة أربع:\nأحدها: أن ترضع جدها.\nثانيها: أن يرضع أبوها مع امرأة.\nثالثها: إن يرضع أبوها امرأة لها زوج وله ولد من غير تلك المرأة.\nرابعها: أن ترضع جدتها هي امرأة ولها زوج له أخ ومع هذا كان لبن الفحل ضعيفًا عند عائشة.\nفصل:\nفي حديث أم حبيبة حب المرء لغيره ما يحب لنفسه.\nوفيه: تحريم الجمع بين الأختين، وتحريم الربيبة كما سلف، وتحريم ابنة الأخ من الرضاعة.","vol":"24","page":294},{"text":"<span data-type='title' id=toc-3106>٢١ - باب مَنْ قَالَ: لَا رَضَاعَ بَعْدَ حَوْلَيْنِ</span>\nلِقَوْلِهِ -﷿-: ﴿حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ﴾ [البقرة: ٢٣٣]. وَمَا يُحَرِّمُ مِنْ قَلِيلِ الرَّضَاعِ وَكَثِيرِهِ.\n\n٥١٠٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَشْعَثِ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا وَعِنْدَهَا رَجُلٌ، فَكَأَنَّهُ تَغَيَّرَ وَجْهُهُ، كَأَنَّهُ كَرِهَ ذَلِكَ، فَقَالَتْ: إِنَّهُ أَخِي. فَقَالَ: «انْظُرْنَ مَا إِخْوَانُكُنَّ، فَإِنَّمَا الرَّضَاعَةُ مِنَ الْمَجَاعَةِ». [انظر: ٢٦٤٧ - مسلم: ١٤٥٥ - فتح ٩/ ١٤٦].\nذكر فيه حديث عَائِشَةَ - ﵁اأَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا وَعِنْدَهَا رَجُلٌ، فَكَأَنَّهُ تَغَيَّرَ وَجْهُهُ، كَأَنَّهُ كَرِهَ ذَلِكَ، فَقَالَتْ: إِنَّهُ أَخِي. فَقَالَ: \"انْظُرْنَ من إِخْوَانُكُنَّ، فَإِنَّمَا الرَّضَاعَةُ مِنَ المَجَاعَةِ\". قد سلف في آخر باب: الأكفاء في الدين الكلام على ذلك واضحًا وهو ظاهر لما ترجم له، وأخذ أيضًا منه أن المصة تحرم وهو قول مالك (^١)، واحتج بعضهم له بقوله لعائشة: \"ائذني له\" وهذا رضاع لا توقيت فيه، واحتج له بعضهم بحديث المرأة السوداء الآتية (^٢) قريبًا.\nوقولها: (قد أرضعتكما). واعتبر الشافعي خمس رضعات متفرقات، وحكي عن إسحاق أيضًا (^٣) وقيل: عشر، وقيل: تسع، وحجة الجمهور ما ذكر في الآية ظاهر، أعني: في اعتبار الحولين أنه تعالى أخبر أن تمام الرضاعة حولان فعلم أن ما بعدهما ليس برضاع، إذ لو كان ما بعد رضاعًا لم يكن كمال الرضاع حولين،\n_________\n(^١) \"المدونة\" ٢/ ٦٩.\n(^٢) في هامش الأصل: ينبغي أن يقالى أو الأحسن: الآتي.\n(^٣) \"الأم\" ٥/ ٢٥، \"مسائل أحمد برواية الكوسج\" ١/ ٣٤٠ (١١١٩).","vol":"24","page":295},{"text":"ويشهد لهذا قوله: \"إنما الرضاعة من المجاعة\" وهذا المعنى لا يقع برضاع الكبير.\nوقوله: (\"انظرن من إخوانكن\") أي: حققوا صحة الرضاعة ووقتها فإن الحرمة إنما تثبت إذا وقعت على شرطها وفي وقتها.\nقال المهلب: أي: ما سبب أخوته؟ فإن حرمة الرضاع إنما هو في الصغر حتى يشب، الرضاعة من المجاعة لا حين يكون الغذاء بغير الرضاع في حال الكبر (^١)، قال ابن بطال: والقول قول من قال بالحولين بشهادة الكتاب والسنة (^٢).\nوروى ابن عيينة، عن عمرو بن دينار، عن ابن عباس مرفوعًا: \"لا رضاع إلا ما كان في الحولين\" (^٣)، وقد سلف من رواية ابن عدي أيضًا (^٤)، وأيضًا فقد قال الله تعالى: ﴿وَفِصَالُهُ فِي عَامَيْنِ﴾ [لقمان: ١٤] فعلم أن ما جاء بعدهما خلافهما، قال ابن المنذر: والذي يعتمد عليه في ذلك الآية السالفة وليس لما بعد التمام حكم.\nفصل:\nاختلف في مقدار الرضاع الذي تثبت به الحرمة، كما ذكرناه قريبًا.\nقال ابن المنذر: قالت طائفة: يحرم قليله وكثيره، وهو قول علي وابن مسعود وابن عمر وابن عباس، وروي عن سعيد بن المسيب والحسن وعطاء ومكحول وطاوس والحكم، وهو قول مالك والليث والأوزاعي والثوري والكوفيين لإطلاق الآية، وقالت طائفة: إنما\n_________\n(^١) انظر: شرح ابن بطال\" ٧/ ٩٧ - ١٩٨.\n(^٢) \"شرح ابن بطال\" ٧/ ١٩٨.\n(^٣) رواه عبد الرزاق ٧/ ٤٦٥ (١٣٩٠٣).\n(^٤) \"الكامل في الضعفاء\" ٨/ ٣٩٩.","vol":"24","page":296},{"text":"يحرم ثلاث، روي عن عائشة وابن الزبير، وبه قال أحمد وإسحاق، وأبو ثور وأبو عبيد، واحتجوا بالحديث السالف: \"لا تحرم الاملاجة ولا الاملاجتان\" (^١) (^٢).\nوقالت طائفة: لا يقع إلا بخمس متفرقات؛ احتجاجًا بقول عائشة: كان فيما نزل في القرآن: (عشر رضعات يحرمن) ثم نسخن بخمس معلومات، فتوفي رسول الله - ﷺ - وهن فيما نقرأ في القرآن (^٣)، وروي عنها أيضًا أنه لا يحرم إلا بسبع (^٤)، وروي: بعشر، أمرت أختها أم كلثوم أن ترضع سالم بن عبد الله عشر رضعات ليدخل عليها (^٥)، وروي مثله عن حفصة أم المؤمنين (^٦).\nوقيل: إن أحاديثها في الرضاع اْضطربت فوجب تركها والرجوع إلى الإطلاق، نقله ابن بطال عن العلماء (^٧)، قال الطحاوي: فكيف يجوز أن تأمر عائشة بعشر وهي منسوخة وتركت أن تأخذ بالخمس الناسخة، وحديث الإملاجة لا يثبت؛ لأنه مرة يرويه ابن الزبير عن رسول الله - ﷺ -، ومرة عن أبيه، ومرة عن عائشة - ﵂ -، ومثل هذا الاضطراب يسقطه. قلت: لا.\nقال الطحاوي: وأكثر في ذلك أنَّا رأينا الذي يحرم لا عدد فيه، ويحرم قليله وكثيره، ألا ترى لو أن رجلًا جامع امرأته بنكاح أو ملك\n_________\n(^١) رواه مسلم (١٤٥١) كتاب: الرضاع، باب: المصة والمتين.\n(^٢) \"الإشراف\" ١/ ٩٣، وانظر: \"المغني\" ١١/ ٣١١.\n(^٣) رواه مسلم (١٤٥٢) كتاب: الرضاع، باب: التحريم بخمس رضعات.\n(^٤) \"مصنف عبد الرزاق\" ٧/ ٤٦٦ (١٣٩١١)، (١٣٩٢١)، الدارقطني ٤/ ١٨٣.\n(^٥) \"ابن أبي شيبة\" ٣/ ٥٤٢ (١٧٠٢٥).\n(^٦) \"الموطأ\" ص ٣٧٣.\n(^٧) \"شرح ابن بطال\" ٧/ ١٩٨ - ١٩٩.","vol":"24","page":297},{"text":"مرة واحدة أن ذلك يوجب حرمتها على أبيه وابنه وحرمة أمها وابنتها عليه، فكذلك الرضاع (^١).\nقلت: لا؛ فالعدد هنا ثابت.\n_________\n(^١) انظر: \"شرح مشكل الآثار\" ١١/ ٤٨٠ - ٤٩٤ بمعناه.","vol":"24","page":298},{"text":"<span data-type='title' id=toc-3107>٢٢ - باب لَبَنِ الفَحْلِ</span>\n٥١٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أَنَّ أَفْلَحَ أَخَا أَبِي الْقُعَيْسِ جَاءَ يَسْتَأْذِنُ عَلَيْهَا -وَهْوَ عَمُّهَا مِنَ الرَّضَاعَةِ- بَعْدَ أَنْ نَزَلَ الْحِجَابُ، فَأَبَيْتُ أَنْ آذَنَ لَهُ، فَلَمَّا جَاءَ رَسُولُ اللهِ - ﷺ - أَخْبَرْتُهُ بِالَّذِى صَنَعْتُ، فَأَمَرَنِي أَنْ آذَنَ لَهُ. [انظر: ٢٦٤٤ - مسلم: ١٤٤٥ - فتح ٩/ ١٥٠].\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّ أَفْلَحَ أَخَا أَبِي القُعَيْسِ جَاءَ يَسْتَأْذِنُ عَلَيْهَا -وَهْوَ عَمُّهَا مِنَ الرَّضَاعَةِ- بَعْدَ أَنْ نزَلَ الحِجَابُ، فَأَبَيْتُ أَنْ آذَنَ لَهُ، فَلَمَّا جَاءَ رَسُولُ اللهِ - ﷺ - أَخْبَرْتُهُ بِالَّذِي صَنَعْتُ، فَأَمَرَنِي أَنْ آذَنَ لَهُ. سلف في الشهادات وهو في تفسير سورة الأحزاب (^١)، وسلف أيضًا قريبًا باختلاف العلماء فيه وأن الذي عليه الكافة أنه يحرم.\nوممن روي عنه ذلك علي وابن عباس وعطاء وطاوس، وإليه ذهب الأربعة والأوزا عي والكوفيون وإسحاق وأبو ثور (^٢)، وحديث الباب حجة لهم؛ لأن عائشة كانت رضعت [من] (^٣) امرأة أبي القعيس بلبنه فصار أبو القعيس أبًا لعائشة، وصار أخوه عمًّا لعائشة، فأشكل هذا على عائشة إذ لا رضاعة حقيقة إلا من امرأة؛ لقوله تعالى: ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ الآية [النساء:٢٣]، فلم تر للرجل حكمًا في الرضاع، فقالت: يا رسول الله، إنما أرضعتني المرأة ولم يرضعني الرجل، فأخبرها - ﵇ - أن لبن الفحل يحرم بقوله: \"إنه عمك فائذني له\" (^٤).\n_________\n(^١) سلف برقم (٢٦٤٤)، (٤٧٩٦).\n(^٢) \"الإشراف\" ١/ ٩٥، وانظر: \"مختصر اختلاف العلماء\" ٢/ ٣١٨، \"النوادر والزيادات\" ٥/ ٧٦، \"الأم\" ٥/ ٢٥، \"المغني\" ٩/ ٥٢٠.\n(^٣) زيادة يقتضيها لسياق.\n(^٤) سلف برقم (٤٧٩٦).","vol":"24","page":299},{"text":"قال ابن المنذر: والسنة مستغنى بها عما سواها، ومن جهة النظر أن سبب اللبن هو ماء المرأة والرجل، فوجب أن يكون الرضاع منهما كما كان الولد لهما، وإن اختلف سببهما على أن الجد لما كان سببًا في الولد تعلق ولد الولد به كتعلقه بولده، كذلك حكم الرجل والمرأة، وقد سئل ابن عباس عن رجل له امرأتان، فأرضعت إحداهما غلامًا والأخرى جارية، فقال: لا يجوز للغلام أن يتزوج الجارية (^١)؛ لأن النكاح واحد، أي: الأمهات، وإن افترقن فإن الأب واحد الذي هو سبب اللبن للمرأتين والغلام والجارية أخوات لأب من الرضاعة، وقد سلف أيضًا.\n_________\n(^١) الترمذي (١١٤٩)، عبد الرزاق ٧/ ٤٧٣ - ٤٧٤ (١٣٩٤٢)، ابن شيبة ٤/ ١٨ (١٧٣٤٢).","vol":"24","page":300},{"text":"<span data-type='title' id=toc-3108>٢٣ - باب شَهَادَةِ المُرْضِعَةِ</span>\n٥١٠٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا أَيُّوبُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ قَالَ: حَدَّثَنِي عُبَيْدُ بْنُ أَبِي مَرْيَمَ، عَنْ عُقْبَةَ بْنِ الْحَارِثِ قَالَ: وَقَدْ سَمِعْتُهُ مِنْ عُقْبَةَ لَكِنِّي لِحَدِيثِ عُبَيْدٍ أَحْفَظُ قَالَ: تَزَوَّجْتُ امْرَأَةً، فَجَاءَتْنَا امْرَأَةٌ، سَوْدَاءُ فَقَالَتْ: أَرْضَعْتُكُمَا. فَأَتَيْتُ النَّبِيَّ - ﷺ - فَقُلْتُ: تَزَوَّجْتُ فُلَانَةَ بِنْتَ فُلَانٍ، فَجَاءَتْنَا امْرَأَةٌ سَوْدَاءُ فَقَالَتْ لِي: إِنِّي قَدْ أَرْضَعْتُكُمَا. وَهْيَ كَاذِبَةٌ، فَأَعْرَضَ، فَأَتَيْتُهُ مِنْ قِبَلِ وَجْهِهِ، قُلْتُ: إِنَّهَا كَاذِبَةٌ. قَالَ: «كَيْفَ بِهَا وَقَدْ زَعَمَتْ أَنَّهَا قَدْ أَرْضَعَتْكُمَا؟! دَعْهَا عَنْكَ» وَأَشَارَ إِسْمَاعِيلُ بِإِصْبَعَيْهِ السَّبَّابَةِ وَالْوُسْطَى يَحْكِى أَيُّوبَ. [انظر: ٨٨ - فتح ٩/ ١٥٢].\nذكر فيه حديث عقبة بن الحارث﵁ - السالف في العلم والشهادات والبيوع (^١)، هذا الحديث أخذ به الليث، واختلف في مذهب مالك في شهادة واحدة مع النسوة واثنين مع عدمه، هل يفرق بذلك أم لا؟\nواختلف في الأب والأم إذا قالا ذلك قبل عقد النكاح (^٢)، وروي عن ابن عباس وطاوس جواز شهادة واحدة فيه إذا كانت مرضية، وتستحلف مع شهادتها، وهو قول الزهري والأوزاعي وأحمد وإسحاق عملًا بقوله فيه: \"كيف وقد قيل؟! \" وبنهيه، وذكر عن الأوزاعي أنه اختار شهادة امرأة واحدة في ذلك إذا شهدت قبل أن تتزوجه فأما بعده فلا، وروي عن عمر بن الخطاب أنه لا يقبل في ذلك إلا شهادة رجلين أو رجل وامرأتين دون رجل (^٣)، وبه قال\n_________\n(^١) سلف برقم (٢٠٥٢)، (٢٦٤٠).\n(^٢) \"المدونة\" ٢/ ٢٩١.\n(^٣) انظر: \"المغني\" ١١/ ٣٤٠ - ٣٤١.","vol":"24","page":301},{"text":"الحكم، قال مالك: كان ذلك قد فشا وعرف من قولهما. هذِه رواية ابن القاسم، وروى ابن وهب أنه تقبل شهادة امرأتين (^١)، وهو قول الكوفيين، وقال مالك: تقبل شهادة امرأتين، وإن لم يفش ذلك من قولهما (^٢).\nوقالت طائفة: لا يقبل في ذلك أقل من أربع نسوة، روي ذلك عن عطاء (^٣) والشعبي (^٤)، وهو قول الشافعي، قال: ولو شهد في ذلك رجلان أو رجل وامرأتان لجاز، وتأول أهل هذِه المقالات غير الأولى.\nقوله: \"كيف وقد قيل؟! \" إنما هو على وجه التنزه والتورع لا على الإيجاب، وروى ابن مهدي عن حفص بن غياث، عن [حذلم] (^٥) العبسي، عن رجل ابن رجل من عبس، قال: سألت عليًا ﵁ وابن عباس عن رجل تزوج امرأته فجاءت امرأة فزعمت أنها أرضعتهما فقالا: يتنزه عنها فهو خير، وأما أن يحرمها عليه حد فلا. وقال زيد بن أسلم: إن عمر بن الخطاب لم يجز شهادة امرأة واحدة في الرضاع، وأنه - ﵇ - أخبر عن رضاع امرأة فتبسم وقال: \"كيف وقد قيل؟! \" (^٦).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ١٨٤.\n(^٢) \"المدونة\" ٢/ ٢٩١.\n(^٣) رواه عبد الرزاق ٧/ ٤٨٣ (١٣٩٧٢).\n(^٤) انظر: \"المغني\" ١١/ ٣٤١.\n(^٥) في الأصل (غلام) والمثبت من \"شرح ابن بطال\".\n(^٦) \"شرح ابن بطال\" ٧/ ٢٠٢ - ٢٠٣.","vol":"24","page":302},{"text":"<span data-type='title' id=toc-3109>٢٤ - باب مَا يَحِلُّ مِنَ النِّسَاءِ وَمَا يَحْرُمُ</span>\nوَقَوْلِهِ تَعَالَى: ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ﴾ الآية. إِلَى قَوْلِهِ: ﴿عَلِيمًا حَكِيمًا﴾ [النساء: ٢٣ - ٢٤]. وَقَالَ أَنَسٌ: ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ﴾ [النساء:٢٤]: ذَوَاتُ الأَزْوَاجِ الحَرَائِرُ حَرَام ﴿إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء:٢٤] لَا يَرى بَأْسًا أَنْ يَنْزِعَ الرَّجُلُ جَارِيَتَهُ مِنْ عَبْدِهِ. وَقَالَ: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١]. وَقَالَ ابن عَبَّاسٍ: مَا زَادَ على أَرْبَعٍ فَهْوَ حَرَامٌ، كَأُمِّهِ وَابْنَتِهِ وَأُخْتِهِ.\n\n٥١٠٥ - وَقَالَ لَنَا أَحْمَدُ بْنُ حَنْبَلٍ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ، حَدَّثَنِي حَبِيبٌ، عَنْ سَعِيدٍ، عَنِ ابْنِ عَبَّاسٍ: حَرُمَ مِنَ النَّسَبِ سَبْعٌ، وَمِنَ الصِّهْرِ سَبْعٌ. ثُمَّ قَرَأَ: ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ﴾ [النساء:٢٣] الآيَةَ. وَجَمَعَ عَبْدُ اللهِ بْنُ جَعْفَرٍ بَيْنَ ابْنَةِ عَلِيٍّ وَامْرَأَةِ عَلِيٍّ. وَقَالَ ابْنُ سِيرِينَ: لَا بَأْسَ بِهِ. وَكَرِهَهُ الْحَسَنُ مَرَّةً ثُمَّ قَالَ: لَا بَأْسَ بِهِ. وَجَمَعَ الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيٍّ بَيْنَ ابْنَتَىْ عَمٍّ فِي لَيْلَةٍ، وَكَرِهَهُ جَابِرُ بْنُ زَيْدٍ لِلْقَطِيعَةِ، وَلَيْسَ فِيهِ تَحْرِيمٌ لِقَوْلِهِ تَعَالَى ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ [النساء: ٢٤] وَقَالَ عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ: إِذَا زَنَى بِأُخْتِ امْرَأَتِهِ لَمْ تَحْرُمْ عَلَيْهِ امْرَأَتُهُ. وَيُرْوَى عَنْ يَحْيَى الْكِنْدِيِّ، عَنِ الشَّعْبِيِّ وَأَبِي جَعْفَرٍ، فِيمَنْ يَلْعَبُ بِالصَّبِيِّ: إِنْ أَدْخَلَهُ فِيهِ فَلَا يَتَزَوَّجَنَّ أُمَّهُ، وَيَحْيَى هَذَا غَيْرُ مَعْرُوفٍ، لَمْ يُتَابَعْ عَلَيْهِ. وَقَالَ عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ: إِذَا زَنَى بِهَا لَمْ تَحْرُمْ عَلَيْهِ امْرَأَتُهُ. وَيُذْكَرُ عَنْ أَبِي نَصْرٍ أَنَّ ابْنَ عَبَّاسٍ حَرَّمَهُ. وَأَبُو نَصْرٍ هَذَا لَمْ يُعْرَفْ بِسَمَاعِهِ مِنِ ابْنِ عَبَّاسٍ. وَيُرْوَى عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، وَجَابِرِ بْنِ زَيْدٍ، وَالْحَسَنِ، وَبَعْضِ أَهْلِ الْعِرَاقِ: تَحْرُمُ عَلَيْهِ. وَقَالَ أَبُو هُرَيْرَةَ: لَا تَحْرُمُ حَتَّى يُلْزِقَ بِالأَرْضِ. يَعْنِي: يُجَامِعَ. وَجَوَّزَهُ ابْنُ الْمُسَيَّبِ وَعُرْوَةُ وَالزُّهْرِيُّ. وَقَالَ الزُّهْرِيُّ: قَالَ عَلِيٌّ: لَا تَحْرُمُ. وَهَذَا مُرْسَلٌ. [فتح ٩/ ١٥٣].","vol":"24","page":303},{"text":"وقال لنا أَحمدُ بنُ حَنْبَلٍ: ثنا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيانَ، حَدَّثَنِي حَبِيبٌ، عَنْ سَعِيدٍ بن جبير، عَنِ ابن عَبَّاسٍ: حَرُمَ مِنَ النَّسَبِ سَبْعٌ، وَمِنَ الصِّهْرِ سَبْعٌ. ثُمَّ قَرَأَ: ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ﴾ [النساء: ٢٣] الآيَةَ. وجمَعَ عَبْدُ اللهِ بْنُ جَعْفَرٍ بَيْنَ بنت عَلِيٍّ وَامْرَأَةِ عَلِيٍّ. وَقَالَ ابن سيرِينَ: لَا بَأْسَ بِهِ. وَكَرِهَهُ الحَسَنُ مَرَّةً ثُمَّ قَالَ: لَا بَأْسَ بِهِ. وَجَمَعَ الحَسَنُ بْنُ الحَسَنِ بْنِ عَلِي بَيْنَ ابنتَي عَمٍّ فِي لَيْلَةٍ واحدة، وَكَرِهَهُ جَابِرُ بْنُ زَيْدٍ لِلْقَطِيعَةِ، وَلَيْسَ فِيهِ تَحْرِيمٌ؛ لِقَوْلِهِ تَعَالَى: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ [النساء: ٢٤]، وَقَالَ، عَنِ ابن عَبَّاسٍ: إِذَا زَنى بِأُخْتِ اْمْرَأَتِهِ لَمْ تَحْرُمْ عَلَيْهِ امْرَأَتُهُ. وُيرْوى عَنْ يَحْيَى الكِنْدِيِّ، عَنِ الشَّعْبِيِّ وَأَبِي جَعْفَرٍ، فِيمَنْ يَلْعَبُ بِالصَّبِيِّ: إِنْ أَدْخَلَهُ فِيهِ فَلَا يَتَزَوَّجَنَّ أُمَّهُ. ويحْيَى هذا غَيْرُ مَعْرُوفٍ، لَمْ يُتَابَعْ عَلَيْهِ. وَقَالَ عِكْرِمَةُ، عَنِ ابن عَبَّاسٍ: إِذَا زَنَى بِهَا لا تَحْرُمْ عَلَيْهِ امْرَأَتُهُ. وَيُذْكَرُ عَنْ أَبِي نَصْرٍ أَنَّ ابن عَبَّاسٍ حَرَّمَهُ. وَأَبُو نَصْرٍ هذا لَمْ يُعْرَفْ بِسَمَاعِهِ مِنِ ابن عَبَّاسٍ. وَيُرْوى عَنْ عِمْرَانَ بْنِ الحُصَيْنٍ، وَجَابِرِ بْنِ زَيْدٍ، وَالْحَسَنِ، وَبَعْضِ أَهْلِ العِرَاقِ: تَحْرُمُ عَلَيْهِ. وَقَالَ أَبُو هُرَيْرَةَ: لَا تَحْرُمُ عليه حَتَّى يُلْزِقَ بِالأَرْضِ. يَعْنِي: يُجَامِعَ. وَجَوَّزَهُ ابن المُسَيَّبِ وَعُرْوَةُ وَالزُّهْرِيُّ. وَقَالَ الزُّهْرِيُّ: قَالَ عَلِيٌّ: لَا تَحْرُمُ. وهذا مُرْسَلٌ.\nالشرح:\nالرواية ثابتة عن ابن عباس -كما قال ابن بطال- أن السبع المحرمات بالنسب المذكورات في الآية إلى قوله: ﴿الْأُخْتِ﴾، والسبع المحرمات بالصهر والرضاع الأمهات من الرضاع والأخوات منها وأمهات النساء والربائب وحلائل الأبناء والجمع بين الأختين، والسابعة: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ (^١) [النساء: ٢٢].\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٢٠٤.","vol":"24","page":304},{"text":"والأمهات: المراد به الوالدات ومن فوقهن من الجدات من قبل الأمهات والآباء، والبنات: المراد به بنات، الأصلاب ومن أسفل منهن من بنات الأبناء والبنات وإن سفلن، والأخوات: المراد الأشقاء وغيرهن من الآباء والأمهات، والعمات: المراد أخوات الآباء من الآباء والأمهات ومن الآباء أو من الأمهات، وكذلك أخوات الأجداد ومن كل واحدة من الجهات الثلاث وإن علون، والمراد بالخالات: أخوات الأمهات الوالدات لآبائهن وأمهاتهن أو لآبائهن أو لأمهاتهن، وأخوات الجدات كأخوات الأمهات في الحرمة؛ لأنه إذا كان لهن حكم الأمهات كان أيضًا لأخواتهن حكم أخوات الأمهات، وبنات الأخ: المراد بنات الأخ من الأب والأم أو من الأب أو من الأم، وبنات بنيهم وبنات بناتهن وإن سفلن، وبنات الأخت: كذلك أيضًا من أي جهة كن وأولاد أولادهن وإن سفلن، ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ [النساء:٢٣] هو على الأم المرضعة ومن فوقها من أمهاتها وإن بعدن، وقام ذلك مقام الوالدة ومقام أمهاتها، وكذلك حكم الأخوات من الرضاعة حكم اللواتي من النسب، وتحرم زوجة الرجل على ابنه، دخل بها أو لم يدخل، وعلى أجداده. وعلى ولد ولده الذكور والإناث، ولا تحل لبني بنيه، ولا لبني بناته ما تناسلوا؛ لقوله تعالى: ﴿وَحَلَائِلُ أَبْنَائِكُمُ﴾ الآية [النساء: ٢٣].\nوقوله: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ [النساء: ٢٢] ولم يذكر تعالى دخولًا، فصارتا محرمتين بالعقد والملك، والرضاع في ذلك بمنزلة النسب، والمراد بـ ﴿مَا نَكَحَ آبَاؤُكُمْ﴾ آباء الآباء وآباء الأمهات ومن فوقهم من الأجداد، وكل هذا من المحكم المتفق على تأويله، وغير جائز نكاح واحدة منهن بإجماع إلا أمهات النساء","vol":"24","page":305},{"text":"اللواتي لم يدخل بهن أزواجهن، فإن بعض السلف اختلفوا إذا بانت الابنة قبل الدخول بها هل تحرم أمها أم لا، مذهب جمهورهم على التحريم، وأنها حرام بالعقد على البنت، ولا تحرم البنت إلا بالدخول بالأم، وبه قال جميع أئمة الفتوى بالأمصار (^١).\nوقالت طائفة: الأم والربيبة سواء لا تحرم منهما واحدة إلا بالدخول بالأخرى وتأولوا الآية على غير تأويله فقالوا: المعنى: وأمهات نسائكم اللاتي دخلتم بهن وربائبكم أيضًا كذلك، وزعموا أن شرط الدخول راجع إلى الأمهات والربائب جميعًا، روى هذا القول الخلاس عن علي بن أبي طالب (^٢)، ورواية عن ابن عباس وزيد بن ثابت، وهو قول ابن الزبير لم يختلف عنهما ولم يقل به أحد من [أئمة] (^٣) الفتوى، وحديث خلاس عن علي لا تقوم به حجة؛ لأنه لا تصح روايته عنه عند أهل العلم بالحديث وإن كان أثبتها أحمد بقوله: كان على شرطة علي، ذكره العقيلي (^٤) وغيره، والصحيح عن ابن عباس مثل قول الجماعة (^٥).\nروى سعيد، عن قتادة، عن عكرمة، عن ابن عباس في قوله: ﴿وَأُمَّهَاتُ نِسَائِكُمْ﴾ [النساء: ٢٣] هي مبهمة (^٦)، لا تحل بالعقد على الابنة.\n_________\n(^١) انظر \"تفسير القرطبي\" ٥/ ١٠٥.\n(^٢) رواه ابن أبي شيبة ٣/ ٤٧٢ (١٦٢٦١).\n(^٣) زيادة يقتضيها السياق.\n(^٤) \"الضعفاء الكبير\" ٢/ ٢٩.\n(^٥) انظر: \"تفسير القرطبي\" ٥/ ١٠٦.\n(^٦) \"المصنف\" ٣/ ٤٧٤ (١٦٢٧٣).","vol":"24","page":306},{"text":"وكذلك روى مالك عن يحيى بن سعيد أنه قال: سئل زيد بن ثابت عن رجل تزوج امرأة ثم فارقها قبل أن يصيبها هل تحل له أمها؟ فقال: لا؛ الأم مبهمة، وإنما الشرط الربائب (^١). وهذا الصحيح عن زيد هو ما رواه ابن أبي شيبة عن ابن علية، ثنا ابن أبي عروبة، عن قتادة، عن ابن المسيب، عن زيد أنه كان لا يرى بها بأسًا إذا طلقها ويكرهها إذا ماتت عنده (^٢).\nوأما ابن المنذر فلما ذكر عن زيد ما سلف قال: وهذا هو الصحيح لدخول جميع أمهات النساء: في الآية (^٣)، وأيضًا فإن الاستثناء راجع إلى الربائب؛ لأنهم أقرب مذكور، ولا يرجع إلى أمهات النساء، والدليل عليه أن العرب تحمل الوصف على أقرب الموصوفين دون أن تحمله على أبعدهما، وإن شرك بينهما فيه، تقول: هذا جحر ضب خربٍ، والضب ليس بخرب، وإنما هو الجحر قصدًا إلى جري الكلام على طريقة واحدة؛ ولأن الخبرين إذا اختلفا لم يكن نعتهما واحدًا لا يجيز النحويون: مررت بنسائك وهربت نساء زيد الظريفات على أن يكون الظريفات نعتًا لهما (^٤).\nقال ابن المنذر: احتج بعضهم بما وقع بالحديث السالف: \"لا تعرضن علي بناتكن ولا أخواتكن\" (^٥) ولم يقل اللاتي في حجري، ولكنه سوى بينهن في التحريم (^٦)، وقد أجمع عوام علماء الأمصار\n_________\n(^١) \"الموطأ\" ص ٣٣٠.\n(^٢) \"المصنف\" ٣/ ٤٧٢ (١٦٢٦٢).\n(^٣) \"الإشراف\" ١/ ٧٧.\n(^٤) انظر: \"معاني القرآن\" للنحاس ٢/ ٥٣.\n(^٥) سلف برقم (٥١٠١) كتاب: النكاح، باب: ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾.\n(^٦) \"الإشراف\" ١/ ٧٨.","vol":"24","page":307},{"text":"على أدن الرجل إذا تزوج المرأة ثم طلقها أو ماتت قبل أن يدخل بها حل له تزويج ابنتها، وهو قول مالك (^١) ومن تبعه وأصحاب الرأي ومن وافقهم من أهل الكوفة (^٢) والأوزاعي ومن قال بقوله من أهل الشام والشافعي (^٣) وأصحابه وأحمد وإسحاق وأبو ثور، ومن تبعهم من أهل الحديث (^٤)، وروي عن جابر بن عبد الله وعمران بن حصين أنهما قالا: إذا طلقها قبل أدن يدخل بها تزوج ابنتها (^٥).\nواختلفوا في معنى الدخول الذي يصح به تحريم الربائب، فقالت طائفة: الدخول: الجماع، روي ذلك عن ابن عباس، وبه قال طاوس وعمرو بن دينار وعبد الكريم، وفيه قول ثان وهو أن تحريم ذلك (التفتيش) (^٦) والقعود بين الرجلين هكذا قال عطاء، وقال حماد بن أبي سليمان: إذا نظر الرجل إلى فرج امرأته فلا يحل له أن ينكح أمها ولا ابنتها.\nوقال الأوزاعي: إذا دخل بالأم وعراها أو لمسها بيده، أو أغلق بابا، أو أرخى سترًا فلا يحل له نكاح ابنتها (^٧)، وسيأتي أيضًا.\nفصل:\nاختلف أهل التأويل في قوله تعالى: ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ﴾ [النساء: ٢٤] فقالت طائفة: المحصنات في هذِه الآية كل أمة ذات زوج من المسلمين\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٥٠٧ - ٥٠٨.\n(^٢) انظر: \"المبسوط\" ٤/ ١٩٩ - ٢٠٠.\n(^٣) \"الأم\" ٥/ ١٣٢ - ١٣٣.\n(^٤) انظر: \"المغني\" ٩/ ٥١٧.\n(^٥) انظر: \"الإشراف\" ١/ ٧٧ - ٧٨.\n(^٦) صورتها في الأصل: التنفيس، وما أثبتناه من \"الإشراف\".\n(^٧) انظر: \"الإشراف\" ١/ ٧٨.","vol":"24","page":308},{"text":"والمشركين فهن حرام على غير أزواجهن، إلا أن تكون مملوكة اشتراها مشتر من مولاها فتحل له. ويبطل ببيع سيدها إياها النكاح بينها وبين زوجها، روي هذا القول عن ابن مسعود وأبي بن كعب وجابر وأنس.\nوقال: بيع الأمة طلاق لها وهو قول النخعي وابن المسيب والحسن (^١) وقالت أخرى: المحصنات في الآية ذوات الأزواج المسبيات منهن بملك اليمين هن السبايا التي فرق بينهن وبين أزواجهن السبي فحللن بما صرن له بملك اليمين من غير طلاق كان من زوجها، روي ذلك عن ابن عباس قال: كل ذات زوج إتيانها زنا إلا ما سبيت. وهو قول زيد بن أسلم ومكحول وقالوا: إن هذِه الآية نزلت في سبي أوطاس، وقالوا: ليس بيع الأمة طلاقها (^٢). وأن الآية نزلت في السبي خاصة وبهذا قال مالك والكوفيون وأحمد وإسحاق وأبو ثور، واحتجوا بحديث بريرة، ولو كان بيع الأمة طلاقًا ما خيرت (^٣).\nقال الطحاوي: والقياس يوجب فساد قول من جعل بيع الأمة طلاقها؛ لأنها لا فعل للزوج في ذلك ولا سبب له، والطلاق لا يقع إلا من الأزواج.\nوقال آخرون: المحصنات في الآية وإن كن ذوات الأزواج فإنه يدخل في ذلك محصنة عفيفة ذات زوج وغيرها مسلمة أو كتابية في أن الله حرم الزنا، وأباحهن بالنكاح أو الملك روي هذا عن علي وابن عباس ومجاهد، وهو معنى قول ابن المسيب، وبرجع ذلك إلى أن الله حرم الزنا، ومعنى الآية عندهم: إلا ما ملكت أيمانكم يعني\n_________\n(^١) انظر: \"الإشراف\" ١/ ١٩٨، \"تفسير الطبري\" ٤/ ٤ - ٦.\n(^٢) انظر: \"الإشراف\" ١/ ١٩٨، \"تفسير الطبري\" ٤/ ٣ - ٤.\n(^٣) انظر: \"الإشراف\" ١/ ١٠٤.","vol":"24","page":309},{"text":"يملكون عصمتهن بالنكاح ويملكون الرقبة بالشراء (^١)، والمراد بانقضاء العدة الاستبراء بالوضع من الحامل وتحقيقه من الحائض، وفي مسلم من حديث أبي سعيد الخدري - ﵁ - أن نبي الله - ﷺ - بعث يوم حنين سرية فأصابوا حيًا من العرب يوم أوطاس، فيهم نساء لهن أزواج، فكان ناس من الصحابة تأثموا من غشيانهن من أجل أزواجهن فنزلت: ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٢٤] فهن حلال لكم، إذا انقضت عدتهن (^٢).\nفصل:\nقول أنس إلى آخره أخرجه ابن أبى شيبة، عن يحيى بن سعيد، عن التيمي، عن أبي مجلز عنه (^٣).\nقال ابن التين: وذلك ينزع الرجل أمته من عبده، وقيل: هم السبايا سبيا معًا أو متفرقين يفسخ نكاحها، قال: وهذا المعروف من مذهب مالك، وقيل: إذا سبيا معًا فلا فسخ.\nفصل:\nوقول ابن عباس: (ما زاد) إلى آخره أخرجه إسماعيل بن أبي زياد الشامي في \"تفسيره\"، عن جويبر، عن الضحاك، عنهم. وقوله: (وقال لنا أحمد ..) إلى آخره. كأنه أخذه عنه مذاكرة. وأخرجه البيهقي عن أبي عمرو الكاتب، ثنا الإسماعيلي، ثنا القاسم بن زكريا، ثنا يعقوب، ثنا يحيى بن سعيد به (^٤).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٢٠٧ - ٢٠٨.\n(^٢) مسلم (١٤٥٦) كتاب: الرضاع، باب: جواز وطء المسبية بعد الاستبراء.\n(^٣) \"المصنف\" ٣/ ٥٣٠ (١٦٨٨٥).\n(^٤) \"سنن البيهقي\" ٧/ ١٥٩.","vol":"24","page":310},{"text":"فصل:\nقوله: (جمع عبد الله بن جعفر بين بنت علي وامرأة علي) أخرجه أبو عبيد، عن إسماعيل بن عمرو، عن ابن أبي ذئب، عن مولى لبني هاشم أن عبد الله بن جعفر بن أبي طالب تزوج بنت علي بن أبي طالب، وتزوج معها ليلى بنت مسعود امرأة علي فكانتا عنده جميعًا، وفي حديث ابن لهيعة عن يونس، عن ابن شهاب قال: حدثني غير واحد أن عبد الله بن جعفر جمع بين امرأة علي وابنته ثم ماتت بنت علي فتزوج عليها بنتًا له أخرى، قال: وثنا قبيصة عن سفيان، عن محمد بن عبد الرحمن، عن عبد الرحمن بن مهران قال: جمع ابن جعفر بين بنت علي وامرأته في ليلة، وعند ابن سعد من حديث ابن أبي ذئب حدثني عبد الرحمن بن مهران أن جعفرًا تزوج بنت علي وتزوج معها امرأة علي ليلى بنت مسعود، وقال ابن سعد: فلما توفيت زينب تزوج بعدها أم كلثوم بنت علي، بنت فاطمة (^١).\nقال ابن بطال: وإنما فعل ذلك؛ لأن الابنة كانت من غير تلك المرأة، وهذا جائز عند الأربعة والثوري والأوزاعي وإسحاق وأبي ثور؛ لأنه إنما حرم على الرجل أن يتزوج المرأة وابنتها، وليس بحرام عليه أن يتزوج المرأة وربيبتها لا في كتاب الله ولا في سنة رسوله، بل هما داخلان في جملة قوله: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ [النساء: ٢٤] وفي قوله: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ [النساء: ٣] وقال ابن أبي ليلى: لا يجوز هذا النكاح، وكرهه الحسن وعكرمة.\n_________\n(^١) \"الطبقات\" ٨/ ٤٦٤ - ٤٦٥.","vol":"24","page":311},{"text":"وقال ابن المنذر: وثبت رجوع الحسن عنه (^١).\nوحجة الذين كرهوه ولم يجيزوه ما أصله العلماء في معنى الجمع بين المرأة وعمتها والمرأة وخالتها.\nقال الشعبي: انظر فكل امرأتين لو كانت إحداهما رجلًا لم يجز له نكاح الأخرى، ولا يجوز الجمع بينهما، قيل له: عمن؟ قال: عن أصحاب محمد - ﷺ -، وقال الثوري: تفسير هذا أن يكون من النسب، وليس بين امرأة الرجل وابنته من غيرها نسب يجمعهما، فكذلك يجوز الجمع بينهما وعلى هذا التفسير جماعة الفقهاء، ولذلك أجاز أكثر العلماء أن ينكح المرأة وينكح ابنة ابنتها من غيره وكره ذلك طاوس ومجاهد (^٢).\nقوله: (وجمع الحسن ..) إلى آخره. أخرجه أبو عبيد في كتاب \"النكاح\" بالنية عن حجاج، عن ابن جريج، أخبرني عمرو بن دينار أن الحسن بن محمد أخبره أن حسن بن حسن بن علي بنى في ليلة واحدة ببنت محمد بن علي وبنت عمر بن علي فجمع بين ابنتي العم، وأن محمد بن علي قال: هو أحب إلينا منهما -يعني: ابن الحنفية.\nقال ابن بطال: وكرهه مالك وليس بحرام وهو قول عطاء وجابر بن زيد وقال: إنما كره ذلك للقطيعة وفساد ما بينهما ورخص فيه أكثر العلماء (^٣).\n_________\n(^١) \"الإشراف\" ١/ ٨٢. وقال ابن المنذر: وأما إسناد حديث عكرمة ففيه مقال.\n(^٢) \"مصنف عبد الرزاق\" ٦/ ٢٦٣، \"مصنف ابن أبي شيبة\" ٣/ ٥١٩ - ٥٢٠.\n(^٣) \"شرح ابن بطال\" ٧/ ٢٠٨ - ٢٠٩.","vol":"24","page":312},{"text":"قال ابن المنذر: ولا أعلم أحدًا أبطل هذا النكاح، وهما داخلتان في جملة ما أبيح بالنكاح غير خارجتين به بكتاب ولا سنة ولا إجماع، وكذلك معنى الجمع ابنتي عمة وابنتي خالة (^١).\nوفي \"المصنف\" عن عطاء يكره الجمع بينهما، لفساد بينهما وكذا ذكره عن الحسن، وحدثنا ابن نمير عن سفيان حدثني خالد الفأفأ، عن عيسى بن طلحة قال: نهى رسول الله - ﷺ - أن تنكح المرأة على قرابتها مخافة القطيعة (^٢). وفي \"علل الخلال\" عن إسحاق بن عبد الله بن أبي طلحة عن أبيه قال: كان أصحاب رسول الله - ﷺ - يكرهون الجمع بين القرابة مخافة الضغائن، قيل: من كره ذلك منهم؟ فقال: أبو بكر وعمر وعثمان، وهذا حديث مجهول لا أصل له.\nفصل:\nوقوله: (وقال ابن سيرين: لا بأس به ..) إلى آخره.\nأخرجه أبو عبيد بن سلام، حدثنا إسماعيل بن إبراهيم، ثنا أيوب، عن ابن سيرين أنه كان لا يرى بأسًا بذلك، ورواه كذلك عن ابن أبي مريم، عن الليث، عن بكير بن الأشج، عن سليمان بن يسار قال: وكذلك قول سفيان وأهل العراق لا يرون به بأسا، ولا أحسبه إلا قول أهل الحجاز، وكذلك هو عندنا، ولا أعلم أحدًا كرهه إلا شيئًا عن الحسن ثم كأنه رجع عنه، قال: وثنا ابن عيينة، عن سلمة بن علقمة قال: إني لجالس عند الحسن إذ سأله رجل عن ذلك فكرهه قال: فقال له بعضهم: يا أبا سعيد هل ترى بينهما شيئًا، فنظر ساعة ثم\n_________\n(^١) \"الإشراف\" ١/ ٨٢ - ٨٣.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٥١٩ (١٦٧٦٧).","vol":"24","page":313},{"text":"قال: ما أرى بينهما شيئًا، وأجازه أكثر أهل العلم وفعل ذلك عبد الله بن صفوان بن أمية، وأباحه ابن سيرين وسليمان بن يسار والثوري والأوزاعي والشافعي وأحمد وإسحاق والكوفيون وأبو ثور وأبو عبيد، وقال مالك: لا أعلم ذلك حرامًا، وبه نقول، والإسناد إلى عكرمة في كراهته فيه (^١).\nقال: وفي \"علل الخلال\" بإسناد جيد أن رجلًا من الصحابة يقال له: صلة من أهل مصر جمع بين امرأته وابنته من غيرها، قال أبو طالب: قال أبو عبد الله: قد فعل ذلك رجل من الصحابة، ونقله أيضًا ابن جعفر، وإسناده صالح جيد، وعبد الله بن أبي شيبة، قال أيوب: نبئت أن سعيد بن قرط -رجلًا له صحبة- جمع بينهما.\nفصل:\nقوله: (وكرهه جابر بن زيد للقطيعة) هذا أخرجه أبو عبيد، عن يزيد، عن حبيب بن أبي ثابت، عن عمرو بن هرم، عنه.\nفصل:\nقوله: (وقال ابن عباس: إذا زنا بأخت امرأته لم تحرم عليه امرأته) هذا أخرجه ابن أبي شيبة عن عبد الأعلى، عن هشام، عن قيس بن سعد، عن عطاء، وحدثنا عبد الصمد، عن سعيد، عن قتادة، عن يحيى بن يعمر، عن ابن عباس به، وعن الزهري كذلك، وقال: لا يحرم حرام حلالا (^٢). وكذا قاله ابن أشوع، زاد: جسرتُ عليها، وهابه إبراهيم والشعبي، وقال أيضًا: عطاء وقتادة وأكثر العلماء على\n_________\n(^١) انظر: \"الإشراف\" ١/ ٨٢.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٤٨٠ (١٦٣٤٥).","vol":"24","page":314},{"text":"الإباحة كما نقله ابن بطال (^١)، وإنما حرم الله الجمع بين الأختين بالنكاح خاصة، لا بالزنا، ألا ترى أنه يجوز نكاح واحدة بعد أخرى، من الأختين، ولا يجوز ذلك في المرأة وابنتها من غيره.\nوالكوفيون على أنه إذا زنى بالأم حرم عليه بنتها وكذا عكسه، وهو قول الثوري والأوزاعي وأحمد وإسحاق أنه تحرم عليه أمها وبنتها (^٢)، وهي رواية ابن القاسم في \"المدونة\" (^٣) وقالوا: الحرام يحرم الحلال، وخالف فيه ابن عباس وسعيد بن المسيب وعروة وربيعة والليث، فقال: الحرام لا يحرم الحلال، وهو قول في \"الموطأ\" (^٤)، وبه قال الشافعي وأبو ثور، وحجة هذا القول أنه ارتفع الصداق في الزنا ووجوب العدة والميراث ولحوق الولد ووجب الحد ارتفع أن يحكم له بحكم النكاح الجائز، ورخص أكثر الفقهاء في تزويج المرأة التي زنى بها، وشبه ابن عباس ذلك بالذي يسرق تمر النخلة فيأكلها ثم يشتريها وكره ذلك ابن مسعود وعائشة والبراء وقالوا: لا يزالان زانيين ما اجتمعا (^٥).\nفصل:\nقوله: (ويروى عن يحيى الكندي ..) إلى آخره، وفي آخره (ويحيى هذا غير معروف ولم يتابع عليه) في كتاب \"الثقات\" لابن حبان (^٦)\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٢١٠.\n(^٢) انظر: \"المغني\" ٩/ ٥٢٦.\n(^٣) \"المدونة\" ٢/ ٢٠٢.\n(^٤) \"الموطأ\" ص ٣٣٠ - ٣٣١.\n(^٥) انظر: \"الإشراف\" ١/ ٨٤.\n(^٦) \"الثقات\" ٧/ ٦٠٨.","vol":"24","page":315},{"text":"و\"الجرح والتعديل\" لابن أبي حاتم (^١) وتاريخ [البخاري] (^٢) يحيى بن قيس الكندي روى عن شريح، روى عنه أبو عوانة وشريك والثوري، فيجوز أن يكون هذا.\nوقوله: (ويذكر عن أبي نصر ..) إلى آخره، وفي رواية: عن أبي النصر أو نصر، أبو نصر هذا عرفه أبو زرعة بأنه أسدي، وأنه ثقة، وروى عن ابن عباس أنه سأله عن قوله تعالى: ﴿وَالْفَجْرِ (١) وَلَيَالٍ عَشْرٍ (٢)﴾ [الفجر: ١، ٢] وهو ظاهر في سماعه منه، لا كما قال البخاري، أنه لا يعرف سماعه منه.\nوقوله: (ويروى عن عمران) إلى آخره، التعليق عن عمران أخرجه ابن أبي شيبة، عن علي بن مسهر، عن سعيد، عن قتادة، عن الحسن، عنه (^٣).\nوالتعليق عن جابر والحسن أخرجه أيضًا عن أبي أسامة، عن هشام، عن قتادة قال: كان جابر بن زيد والحسن يكرهان أن يمس الرجل أم امرأته يعني في الرجل يقع على أم امرأته (^٤)، قال أبو عبيد: حدثنا يحيى بن سعيد، عن عوف، عن الحسن قال: إذا فجر بأم امرأته أو بابنة امرأته حرمتا عليه، وحدثنا هشيم، أنا يونس، عن الحسن في رجل فجر بابنة امرأته قال: يفارق امرأته.\n_________\n(^١) \"الجرح والتعديل\" ٩/ ١٨٢ (٧٥٤).\n(^٢) غير واضحة بالأصل، والمثبت من \"عمدة القاري\" ١٦/ ٢٩٣، وانظر \"التاريخ الكبير\" ٨/ ٢٩٩ (٣٠٧٧).\n(^٣) \"المصنف\" ٣/ ٤٦٩ (١٦٢٢٦).\n(^٤) \"مصنف ابن أبي شيبة\" ٣/ ٤٦٩ (١٦٢٣٦).","vol":"24","page":316},{"text":"والتعليق عن بعض أهل العراق أخرجه ابن أبي شيبة أيضًا عن حفص، عن ليث، عن حماد، عن إبراهيم، عن علقمة، عن عبد الله بن مسعود قال: لا ينظر الله إلى رجل نظر إلى فرج امرأة وابنتها (^١)، وثنا جرير، عن حجاج، عن أبي هانئ الخولاني قال رسول الله - ﷺ -: \"من نظر إلى فرج امرأة لم تحل له أمُّها ولا ابنتها\" (^٢)، وثنا جرير عن مغيرة، عن إبراهيم وعامر في رجل وقع على ابنة امرأته، قال: حرمتا عليه كلتاهما، قال إبراهيم: كانوا يقولون: إذا اطلع الرجل من المرأة\nعلى ما لا يحل له أو لمسها بالشهوة فقد حرمت عليه وولدها جميعًا (^٣)، وثنا عبيد الله، عن شعبة: سألت الحكم وحمادًا عن رجل زنى بأم امرأته؟ فقا لا: أحب إلينا أن يفارقها (^٤).\nقال ابن المنذر: وهو قول عطاء والثوري وأحمد وإسحاق وأصحاب الرأي، وكذلك إن وطئ الابنة والأم زوجته حرمت عليه، وقالت طائفة: إذا غشي أم امرأته أو ابنة امرأته لم تحرم عليه زوجته كذلك، قال ابن عباس، وبه قال الحسن ومجاهد ويحيى بن يعمر والشافعي ومالك وأبو ثور وبه نقول؛ وذلك أن الصداق لما ارتفع في الزنا ووجوب العدة والميراث ارتفع أن يحكم له بحكم النكاح الجائز كما سلف (^٥).\n_________\n(^١) \"المصنف\" ٣/ ٤٦٩ (١٦٢٢٨).\n(^٢) \"المصنف\" ٣/ ٤٦٩ (١٦٢٢٩).\n(^٣) \"المصنف\" ٣/ ٤٦٩ (١٦٢٣٠).\n(^٤) \"المصنف\" ٣/ ٤٦٩ (١٦٢٣٣).\n(^٥) \"الأشراف\" ١/ ٨٤.","vol":"24","page":317},{"text":"وقال ابن بطال: أما تحريم النكاح باللواط فإن أصحاب مالك والشافعي وأبي حنيفة وغيرهم لا يحرمون النكاح به، وقال الثوري: إذا لعب بالصبي حرمت عليه أمه، وهو قول أحمد قال: إذا تلوط بابن امرأته أو أبيها أو أخيها حرمت عليه امرأته، وقال الأوزاعي: إذا لاط غلام بغلام وولد المفجور به لم يجز للفاجر أن يتزوجها؛ لأنها بنت من قد دخل هو به وهو قول أحمد (^١) (^٢).\nفصل:\n(وقوله: وجوزه ابن المسيب ..) إلى آخره، التعليق عن سعيد بن المسيب رواه ابن أبي شيبة، عن ابن علية عن يزيد الرشك عنه (^٣)، قال الداودي: إنما حرم الحسن وغيره أخت المرأة إذا زنى بأختها تنزيهًا وتوقيًا، وإذا قلنا بالتحريم لمن زنى بابنة امرأة وأمها وقلنا تحرم عليه امرأته هل ينزه فيؤمر بذلك أو يخير عليه؟ فيه تردد، وعند المالكية إذا وطئ ابنته ظانا أنها امرأته، هل تحرم عليه امرأته أم لا؟\nقال سحنون: لا، وأُنكر عليه، ونزلت بشخص ففارق.\nوقول أبي هريرة: (لا يحرم عليه حتى تلزق بالأرض) وهو بفتح الزاي.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٢١٠ - ٢١١.\n(^٢) انظر: \"المغني\" ٩/ ٥٢٨ - ٥٢٩.\n(^٣) \"المصنف\" ٣/ ٤٦٩ (١٦٢٣٧).","vol":"24","page":318},{"text":"<span data-type='title' id=toc-3110>٢٥ - ﴿وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ﴾ [النساء: ٢٣]</span>\nوَقَالَ ابن عَبَّاسٍ: الدُّخُولُ وَالْمَسِيسُ وَاللِّمَاسُ هُوَ الجِمَاعُ. وَمَنْ قَالَ: بَنَاتُ وَلَدِهَا (هن بناتها) (^١) فِي التَّحْرِيمِ؛ لِقَوْلِ النَّبِيِّ - ﷺ - لأُمِّ حَبِيبَةَ: \"لَا تَعْرِضْنَ عَلَيَّ بَنَاتِكُنَّ\". وَكَذَلِكَ حَلَائِلُ وَلَدِ الأَبْنَاءِ هُنَّ حَلَائِلُ الأَبْنَاءِ، وَهَلْ تُسَمَّى الرَّبِيبَةَ. وَإِنْ لَمْ تَكُنْ فِي حَجْرِهِ؟ وَدَفَعَ النَّبِيُّ - ﷺ - رَبِيبَةً لَهُ إِلَى مَنْ يَكْفُلُهَا، وَسَمَّى النَّبِيُّ - ﷺ - ابن ابنتِهِ ابنا.\n\n٥١٠٦ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ، عَنْ أُمِّ حَبِيبَةَ قَالَتْ: قُلْتُ يَا رَسُولَ اللهِ، هَلْ لَكَ فِي بِنْتِ أَبِي سُفْيَانَ؟ قَالَ: «فَأَفْعَلُ مَاذَا؟». قُلْتُ: تَنْكِحُ. قَالَ: «أَتُحِبِّينَ؟». قُلْتُ: لَسْتُ لَكَ بِمُخْلِيَةٍ، وَأَحَبُّ مَنْ شَرِكَنِي فِيكَ أُخْتِي. قَالَ: «إِنَّهَا لَا تَحِلُّ لِي». قُلْتُ: بَلَغَنِي أَنَّكَ تَخْطُبُ. قَالَ: «ابْنَةَ أُمِّ سَلَمَةَ». قُلْتُ: نَعَمْ. قَالَ: «لَوْ لَمْ تَكُنْ رَبِيبَتِي مَا حَلَّتْ لِي، أَرْضَعَتْنِي وَأَبَاهَا ثُوَيْبَةُ، فَلَا تَعْرِضْنَ عَلَيَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ». وَقَالَ اللَّيْثُ: حَدَّثَنَا هِشَامٌ: دُرَّةُ بِنْتُ أَبِي سَلَمَةَ. [انظر: ٥١٠١ - مسلم: ١٤٤٩ - فتح ٩/ ١٥٨].\nثم ساق حديث أم حبيبة قلت: يا رسول الله، هل لك في ابنة أبي سفيان .. الحديث السالف.\nوفيه قَالَ: \"بنت أُمِّ سَلَمَةَ\".\nوفي آخره: وَقَالَ اللَّيْثُ: ثَنَا هِشَامٌ: دُرَّةُ بِنْتُ أَبِي سَلَمَةَ.\n_________\n(^١) كذا بالأصل، وفي أصل \"اليونينية\" (من بناته) وذكره الحافظ في \"الفتح\" ٩/ ١٥٨ (هن من بناتها)، وذكر اختلاف النسخ الشيخ زكريا الأنصاري في \"المنحة\" ٨/ ٣٥٣ فأثبت (من بناته) وقال: وفي نسخو (هن بناتها) أي: هن كبناته. اهـ","vol":"24","page":319},{"text":"وقد اختلف العلماء في معنى الدخول بالأمهات، وقد أسلفناه في الباب الذي قبل، وأن ابن عباس قَالَ: إنه الجماع.\nقَالَ ابن بطال: ولم يقل بهذا أحد من الفقهاء، واتفق الفقهاء أنه إذا لمسها بشهوة حرمت عليه أمها وابنتها (^١).\nقلت: لا، فالخلاف فيه للشافعي، والأظهر من مذهبه أنه لا يحرم به (^٢).\nثم اختلفوا في النظر، فقال مالك: إذا نظر إلى شعرها أو صدرها أو شيء من محاسنها بلذة حرمت عليه أمها وابنتها.\nوقال الكوفيون: إذا نظر إلى (فرجها) (^٣) للشهوة، كان بمنزلة اللمس للشهوة. وقال ابن أبي ليلى: لا يجوز بالنظر حَتَّى يلمس، قَالَ: وهو قول الشافعي (^٤).\nقلت: قد أسلفنا أنه خلاف الأظهر في مذهبه، وقد روي التحريم بالنظر عن مسروق، والتحريم باللمس عن النخعي والقاسم ومجاهد (^٥)، وأجمع الفقهاء عَلَى أن الربيبة تحرم على زوج أمها إذا دخل بالأم وإن لم تكن الربيبة في حجره (^٦).\nوشذ أهل الظاهر عن جماعة الفقهاء، وقالوا: لا تحرم عليه الربيبة إلا أن تكون في حجره، واحتجوا بظاهر الآية، قالوا: فتحريمها بشرطين\n_________\n(^١) \"ابن بطال\" ٧/ ٢١١.\n(^٢) انظر: \"الوسيط\" ٣/ ١٤٩.\n(^٣) في الأصول (وجهها) والصواب ما أثبتناه كما في \"مختصر اختلاف العلماء\" ٢/ ٣٠٩.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٠٩ - ٣١٠، \"المدونة\" ٢/ ٢٠٠ - ٢٠١.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣١٠.\n(^٦) انظر: \"الإشراف\" ١/ ٧٧ - ٧٨.","vol":"24","page":320},{"text":"أن تكون في حجره، وأن تكون أمها دخل بها، فإذا عدم أحدهما لم يوجد التحريم؛ لأن الزوج إنما جعل محرمًا لها من أجل ما يلحق من المشقة في استتارها عنه، وهذا المعنى لا يوجد إلا إذا كانت في حجره.\nواحتجوا بقوله - ﷺ -: \"لو لم تكن ربيبتي في حجري\" (^١) فشرط الحجر. ورووا عن علي إجازةَ ذَلِكَ (^٢)، أخرجه صالح بن أحمد عن أبيه (^٣)، وأخرجه أبو عبيد أيضًا.\nلكن قَالَ ابن المنذر والطحاوي: إنه غير ثابت عنه، فيه إبراهيم بن عبيد بن رفاعة لا يعرف، وأكثر أهل العلم تلقوه بالدفع والخلاف، واحتجوا في دفعه بقوله: \"فلا تعرضن علي بناتكن ولا أخواتكن\" فدل ذَلِكَ عَلَى انتفائه، ووهَّاه أبو عبيد أيضًا وإن تابعه إبراهيم بن ميسرة، كما أخرجه عبد الرزاق (^٤).\nويدفعه قوله: \"لا تعرضن علي بناتكن\" فعمهن ولم يقل: اللاتي في حجري، ولكنه سوى بينهن في التحريم، لكن دعوى ابن المنذر والطحاوي عدم معرفة إبراهيم بن عبيد غريب، فقد روى عنه جماعة من أهل العلم: ابن إسحاق، وابن أبي ذئب وغيرهما، ووثقه أبو زرعة وابن حبان، وأخرج له مسلم، وصحح الحاكم حديثه في \"مستدركه\" (^٥).\nوأحسن من ذَلِكَ ذكره في الصحابة أبو موسى المديني، وقال: ذكره فيهم عبدان.\n_________\n(^١) سبق برقم (٥١٠١).\n(^٢) انظر: \"المحلى\" ٩/ ٥٢٧ - ٥٣١.\n(^٣) \"مسائل أحمد\" برواية صالح ص ١٣٩ - ١٤٠ (٥٠٩).\n(^٤) \"المصنف\" ٦/ ٢٧٩ (١٠٨٣٥).\n(^٥) \"المستدرك\" ٤/ ١٦٤. وانظر ترجمته في \"الجرح والتعديل\" ٢/ ١١٣، \"الثقات\" ٦/ ١٢، \"تهذيب الكمال\" ٢/ ١٤٥ (٢١١).","vol":"24","page":321},{"text":"وإبراهيم بن ميسرة ثقة، خرجوا حديثه، وكان ثقة مأمونًا فقيهًا، وثقه أحمد ويحيى وغيرهما (^١).\nوالجواب عن الآية أن هذا القيد جرى عَلَى الغالب فلا مفهوم له، كما في قوله: ﴿إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ﴾ [الأحزاب: ٥٠]. وكما في وطء الأم بملك اليمين يحرم عليه ابنتها وإن لم تكن في حجره.\nفصل:\nروى أبو قرة (^٢) في \"سننه\" من حديث المثنى بن الصباح، عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا: \"أيما رجل نكح امرأة فدخل بها، فلا يحل له نكاح ابنتها\" والمثنى واهٍ. وفي رواية عن أبيه بمثله وزيادة: \"وإن لم يدخل بها فلينكحها\".\nوروى ابن جريج: أخبرت عن أبي بكر بن عبد الرحمن أن ابن أم الحكم قَالَ: قَالَ رجل: يا رسول الله، إني زنيت بامرأة في الجاهلية، أفأنكح ابنتها، قَالَ: \"لا أرى ذَلِكَ يصلح لك أن تنكح امرأة تطلع من ابنتها على ما تطلع عليه منها\" (^٣) وهو منقطع في موضعين.\n_________\n(^١) إبراهيم بن ميسرة الطائفي، روى عن أنس بن مالك وسعيد بن جبير وسعيد بن المسيب روى عنه الثوري وابن عيينة. انظر: \"التاريخ الكبير\" للبخاري ١/ ٣٢٨، \"تهذيب الكمال\" ٢/ ٢٢١ (٢٥٥).\n(^٢) هو المحدث الإمام الحجة، أبو قرة موسى بن طارق الزبيدي، قاضي زبيد، ارتحل وكتب عن موسى بن عقبة، وابن جريج، وعدة، وعنه أحمد بن حنبل، وأبو حمة محمد بن يوسف الزبيدي، ألَّف سننا وروى له النسائي وحده.\nانظر ترجمته في: \"الجرح والتعديل\" ٨/ ١٤٨، \"سير أعلام النبلاء\" ٩/ ٣٤٦.\n(^٣) \"مصنف عبد الرزاق\" ٧/ ٢٠٢ (١٢٧٨٤).","vol":"24","page":322},{"text":"فائدة: أبو سفيان اسمه صخر بن حرب بن أمية بن عبد شمس أخو هاشم والمطلب ونوفل أولاد عبد مناف بن قصي.\nأمه صفية بنت حزن بن بجير بن الهزم بن رويبة بن عبد الله بن هلال بن عامر بن صعصعة، عمة ميمونة، ولبابة أم الفضل، ولبابة الصغرى، وأم حفيد بنات الحارث بن حزن فولد أبو سفيان: حنظلة قتل يوم بدر كافرًا، ولا عقب له، وأم حبيبة أم المؤمنين.\nوأم حبيب أميمة ولدت أبا سفيان بن حويطب، ثم خلف عليها صفوان بن أمية، فولدت له عبد الرحمن.\nوأمهم جميعًا صفية بنت أبي العاصي بن أمية عمة عثمان ومروان ومعاوية وعتبة.\nوجويرية تزوج بها السائب بن أبي حبيش بن المطلب، ثم خلف عليها عبد الرحمن بن الحارث بن أمية الأصغر.\nوأم الحكم ولدت عبد الرحمن بن عبد الله بن عثمان الثقفي المالكي الذي يقال له: عبد الرحمن ابن أم الحكم، وأمهم جميعًا هند بنت عتبة بن ربيعة بن عبد شمس.\nويزيد وأمه زينب بنت نوفل بن خلف بن فوالة بن جذيمة بن علقمة بن فراس بن كنانة.\nومحمدًا وعنبسةَ وأمهما عاتكة بنت أبي أزيهر الدوسي، وعمرًا، أسر يوم بدر وعُمّر.\nوصخرة، تزوجها سعيد بن الأخنس الثقفي، فولدت له هند، تزوجها الحارث بن نوفل بن الحارث بن عبد المطلب، فولدت له عبد الله.","vol":"24","page":323},{"text":"وأمهم جميعًا صفية بنت أبي عمرو بن أمية.\nوميمونة تزوجها (عروة) (^١) بن مسعود بن معتب الثقفي، فولدت له، ثم خلف عليها المغيرة بن شعبة، وأمها لبابة بنت أبي العاصي بن أمية.\nورملة تزوجها سعيد بن عثمان بن عفان، فولدت له محمدًا، ثم خلف عليها عمرو بن سعيد بن العاصي، فقتل عنها، وأمها أمامة بنت أبي سفيان من بني الحارث بن عبد مناة بن كنانة (^٢).\n_________\n(^١) في الأصل: عمرو، والمثبت هو الصواب كما في \"نسب قريش\"، و\"طبقات ابن سعد\" ٨/ ٢٤٠.\n(^٢) انظر: \"نسب قريش\" ص ١٢٣ - ١٢٧.","vol":"24","page":324},{"text":"<span data-type='title' id=toc-3111>٢٦ - باب ﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ﴾ [النساء: ٢٣]</span>\n٥١٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ أَخْبَرَهُ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ أَخْبَرَتْهُ، أَنَّ أُمَّ حَبِيبَةَ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، انْكِحْ أُخْتِي بِنْتَ أَبِي سُفْيَانَ. قَالَ: «وَتُحِبِّينَ». قُلْتُ: نَعَمْ، لَسْتُ بِمُخْلِيَةٍ، وَأَحَبُّ مَنْ شَارَكَنِي فِي خَيْرٍ أُخْتِي. فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ ذَلِكَ لَا يَحِلُّ لِي». قُلْتُ: يَا رَسُولَ اللهِ، فَوَاللهِ إِنَّا لَنَتَحَدَّثُ أَنَّكَ تُرِيدُ أَنْ تَنْكِحَ دُرَّةَ بِنْتَ أَبِي سَلَمَةَ. قَالَ: «بِنْتَ أُمِّ سَلَمَةَ». فَقُلْتُ: نَعَمْ. قَالَ: «فَوَاللهِ لَوْ لَمْ تَكُنْ فِي حَجْرِي مَا حَلَّتْ لِي، إِنَّهَا لَابْنَةُ أَخِي مِنَ الرَّضَاعَةِ، أَرْضَعَتْنِي وَأَبَا سَلَمَةَ ثُوَيْبَةُ، فَلَا تَعْرِضْنَ عَلَيَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ». [انظر: ٥١٠١ - مسلم: ١٤٤٩ - فتح ٩/ ١٥٩].\nساق فيه حديث أم حبيبة أيضًا ويأتي في النفقات، وفقه الباب سلف في أول الرضاع.","vol":"24","page":325},{"text":"<span data-type='title' id=toc-3112>٢٧ - باب لَا تُنْكَحُ المَرْأَةُ عَلَى عَمَّتِهَا</span>\n٥١٠٨ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَاصِمٌ، عَنِ الشَّعْبِيِّ، سَمِعَ جَابِرًا - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - أَنْ تُنْكَحَ الْمَرْأَةُ عَلَى عَمَّتِهَا أَوْ خَالَتِهَا. [انظر:\n\n٥١٠٨ - مسلم: ١٤٠٨ - فتح ٩/ ١٦٠]. وَقَالَ دَاوُدُ وَابْنُ عَوْنٍ عَنِ الشَّعْبِيِّ، عَنْ أَبِي هُرَيْرَةَ.\n\n٥١٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺقَالَ: «لَا يُجْمَعُ بَيْنَ الْمَرْأَةِ وَعَمَّتِهَا، وَلَا بَيْنَ الْمَرْأَةِ وَخَالَتِهَا». [انظر: ٥١٠٨ - مسلم: ١٤٠٨ - فتح ٩/ ١٦٠].\n\n٥١١٠ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي قَبِيصَةُ بْنُ ذُؤَيْبٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: نَهَى النَّبِيُّ - ﷺ - أَنْ تُنْكَحَ الْمَرْأَةُ عَلَى عَمَّتِهَا وَالْمَرْأَةُ وَخَالَتُهَا. فَنُرَى خَالَةَ أَبِيهَا بِتِلْكَ الْمَنْزِلَةِ. [انظر: ٥١٠٨ - مسلم: ١٤٠٨ - فتح ٩/ ١٦٠].\n\n٥١١١ - لأَنَّ عُرْوَةَ حَدَّثَنِي، عَنْ عَائِشَةَ قَالَتْ: حَرِّمُوا مِنَ الرَّضَاعَةِ مَا يَحْرُمُ مِنَ النَّسَبِ. [انظر: ٢٦٤٤ - مسلم: ١٤٤٥ - فتح ٩/ ١٦٠].\nحدثنا (عَبْدَانُ) (^١)، أَنَا عَبْدُ اللهِ، أَنَا عَاصِمٌ، عَنِ الشَّعْبِيِّ، سَمِعَ جَابِرًا - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - أنْ تُنْكَحَ المَرْأَةُ عَلَى عَمَّتِهَا أَوْ خَالَتِهَا.\nوَقَالَ دَاوُدُ وَابْنُ عَوْنٍ عَنِ الشَّعْبِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -. حَدَّثنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يُجْمَعُ بَيْنَ المَرْأَةِ وَعَمَّتِهَا، وَلَا بَيْنَ المَرْأَةِ وَخَالَتِهَا\". أخرجه مسلم والنسائي (^٢).\n_________\n(^١) في (س): عبد الله، وهي خطأ.\n(^٢) مسلم (١٤٠٨/ ٣٣) كتاب النكاح، و\"المجتبي\" ٦/ ٩٦.","vol":"24","page":326},{"text":"حَذَثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ الزُّهْرِيِّ: حَدَّثَنِي قَبِيصَةُ بْنُ ذُؤَيْبِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: نَهَى النَّبِيُّ - ﷺ - أَنْ تُنْكَحَ المًرْأَةُ عَلَى عَمَّتِهَا وَالْمَرْأَةُ وَخَالَتُهَا. فَنَرى خَالَةَ أَبِيهَا بِتِلْكَ المَنْزِلَةِ. لأَنَّ عُرْوَةَ حَدَّثَنِي، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: حَرِّمُوا مِنَ الرَّضَاعَةِ مَا يَحْرُمُ مِنَ النَّسَبِ.\nالشرح:\nقَالَ الترمذي في \"علله\": حَدَّثنَا محمود بن غيلان، ثنا أبو داود، عن شعبة، عن عاصم قَالَ: قرأت عَلَى الشعبي كتابًا فيه: عن جابر يرفعه: نهى أن تنكح المرأة عَلَى عمتها أو عَلَى خالتها. فقال الشعبي: سمعت هذا من جابر وسألت محمدًا عنه فقال: يحدث الشعبي عن صحيفة جابر، ولم يعرف محمد حديث أبي داود عن شعبة (^١).\nوالتعليق عن داود أخرجه مسلم عن محرز بن عون، عن علي بن مسهر عنه، عن محمد بن سيرين، عن أبي هريرة (^٢).\nوقال (الترمذي) (^٣): ثنا الحسن بن علي، عن يزيد بن هارون، عن داود، عن الشعبي (^٤)، ورواه أبو داود، عن النفيلي، عن زهير، والنسائي عن إسحاق بن (إبراهيم) (^٥)، عن المعتمر بن سليمان، كلاهما عن داود عن الشعبي به بلفظ: \"لا تنكح المرأة عَلَى عمتها ولا عَلَى خالتها، ولا تنكح العمة عَلَى بنت أخيها، ولا الخالة عَلَى بنت أختها،\n_________\n(^١) \"العلل الكبير\" ١/ ٤٤٢.\n(^٢) مسلم (١٤٠٨/ ٣٩) كتاب النكاح.\n(^٣) في الأصول: المهدي، وهو تحريف، وصوابه ما أثبتناه.\n(^٤) الترمذي (١١٢٦).\n(^٥) في الأصول: كثير، والمثبت هو الصواب كما في \"المجتبى\".","vol":"24","page":327},{"text":"ولا تتزوج الصغرى عَلَى الكبرى، ولا الكبرى عَلَى الصغرى\" (^١).\nوالتعليق عن ابن عون، أخرجه النسائي موقوفًا عن محمد بن عبد الأعلى، ثنا خالد بن الحارث، ثنا ابن عون، وأخرجه البيهقي أيضًا كذلك من طريق ابن أبي عدي، عن ابن عون، عن الشعبي، عن أبي هريرة بلفظ: نهى أن يتزوج عَلَى ابنة أخيها، أو ابنة أختها (^٢).\nورواه عن أبي هريرة أيضًا من غير ذكر البخاري جماعة: منهم أبو سلمة بن عبد الرحمن وعراك بن مالك عند مسلم (^٣)، وعبد الملك بن يسار عند النسائي (^٤)، وسعيد بن المسيب، وأبو العالية عند ابن أبي حاتم في \"علله\" (^٥)، ومحمد بن سيرين عند ابن ماجه (^٦).\nولما خرجه الترمذي من حديث الأعمش، عن أبي صالح في \"علله\" قَالَ: كأن محمدًا لم يعرفه من هذا الوجه (^٧).\nوقال ابن عبد البر: طرق حديث أبي هريرة متواترة، ورواه عنه جماعة (^٨)\nقَالَ الشافعي: لم يُرو هذا من وجه يثبته أهل الحديث إلا عن أبي هريرة، وقد رُوِي من وجه لا يثبته أهل الحديث.\n_________\n(^١) أبو داود (٢٠٦٥) واللفظ له، والنسائي ٦/ ٩٨.\n(^٢) النسائي في \"السنن الكبرى\" ٣/ ٢٩٤ (٥٤٣١)، البيهقي في \"الكبرى\" ٧/ ١٦٦.\n(^٣) مسلم (١٤٠٨/ ٣٤، ٣٧) كتاب النكاح.\n(^٤) \"المجتبي\" ٦/ ٩٧.\n(^٥) \"العلل\" ١/ ٤١٩ - ٤٢٠.\n(^٦) ابن ماجه (١٩٢٩).\n(^٧) \"العلل الكبير\" ١/ ٤٤٤.\n(^٨) \"الاستذكار\" ١٦/ ١٦٧.","vol":"24","page":328},{"text":"قَالَ البيهقي: هو كما قَالَ الشافعي. وقد رُوِي ذَلِكَ عن علي وابن مسعود وابن عمر وابن عباس وابن عمرو وأبي سعيد وأنس وعائشة كلهم مرفوعًا، زاد الترمذي وأبا أمامة وسمرة (^١).\nقَالَ البيهقي: إلا أن شيئًا من هذِه الروايات ليس من شرط الشيخين، وإنما اتفقا ومن قبلهما ومن بعدهما من الحفَّاظ عَلَى إثبات حديث أبي هريرة في هذا الباب والاعتماد عليه دون غيره.\nوقد أخرج البخاري رواية عاصم، عن الشعبي، عن جابر، والحفاظ يرون أنها خطأ، وأن الصحيح رواية ابن عون وداود (^٢).\nقلت: قد روى النسائي في كتابه \"الكبير\" عن إبراهيم بن الحسن، ثنا حجاج، عن ابن جريج، عن أبي (الزبير) (^٣)، عن جابر (^٤).\nوقال أبو عمر: زعم بعض الناس أن هذا الحديث لم يرو عن رسول الله - ﷺ - إلا من حديث أبي هريرة (^٥).\nوفي حديث ابن عباس - ﵁ - القائل فيه الترمذي: حسن صحيح. يرفعه: نهى أن تتزوج المرأة عَلَى عمتها أو عَلَى خالتها (^٦).\nوعند أبي داود مرفوعًا: أنه كره أن يجمع بين العمة والخالة، وبين الخالتين والعمتين (^٧).\n_________\n(^١) عقب حديث (١١٢٥).\n(^٢) \"السنن الكبرى\" ٧/ ١٦٦.\n(^٣) في الأصول: الزناد، والمثبت هو الصواب كما في النسائي.\n(^٤) \"السنن الكبرى\" ٣/ ٢٩٤ (٥٤٣٤).\n(^٥) \"الاستذكار\" ١٦/ ١٦٧.\n(^٦) الترمذي (١١٢٥).\n(^٧) أبو داود (٢٠٦٧).","vol":"24","page":329},{"text":"وقد صح: \"إنكم إذا فعلتم ذَلِكَ قطعتم أرحامكم\" (^١) وفي \"مراسيل أبي داود\"، عن عيسى بن طلحة: نهى رسول الله - ﷺ - أن تنكح المرأة عَلَى قرابتها مخافة القطيعة (^٢).\nوفي حديث أبي سعيد: نهى عن نكاحين: أن يجمع بين المرأة وعمتها، وبين المرأة وخالتها. أخرجه ابن ماجه (^٣).\nوقال الترمذي: سألت محمدًا عنه فقال: رواه بكير بن الأشج، عن سليمان بن يسار، عن عبد الملك بن يسار -أخيه- عن أبي هريرة، ورواه زيد بن أسلم، عن أبي سعيد مرسلًا (^٤).\nوفي ابن ماجه من حديث أبي موسى: \"لا تنكح المرأة عَلَى عمتها ولا عَلَى خالتها\" (^٥).\nولابن عبد البر من حديث عمرو بن شعيب، عن أبيه، عن جده مرفوعًا: \"لا (تقدمن) (^٦) عَلَى عمتها، ولا عَلَى خالتها\" (^٧) وأخرجه ابن أبي شيبة بإسناد جيد إلى عمرو أنه قَالَ ذَلِكَ يوم فتح مكة، وفي رواية أن عمرو بن العاص ضرب رجلًا تزوج بامرأة عَلَى خالتها، وفرق بينهما (^٨).\n_________\n(^١) رواه الطبراني في \"الكبير\" ١١/ ٣٣٧ (١١٩٣١).\n(^٢) \"المراسيل\" ص ١٨٢.\n(^٣) ابن ماجه (١٩٣٠).\n(^٤) \"العلل الكبير\" ١/ ٤٤٢.\n(^٥) ابن ماجه (١٩٣١).\n(^٦) كذا في الأصول.\n(^٧) \"الاستذكار\" ١٦/ ١٦٨.\n(^٨) ابن أبي شيبة ٩/ ٥١٣ (١٦٧٦٣، ١٦٧٦٥).","vol":"24","page":330},{"text":"وسأل ابن أبي حاتم أباه عن حديث ابن عمر فقال: هو خطأ، إنما رواه جعفر بن برقان، عن رجل، عن الزهري، عن سالم، عنه. وليس هذا من صحيح حديث الزهري (^١).\nوقال الترمذي في \"علله\": سألت محمدًا عنه، فقال: غلط إنما هو عن الزهري، عن قبيصة بن ذؤيب، عن أبي هريرة (^٢).\nوقال أحمد في رواية مهنا: ليس هذا الحديث صحيحًا، هو باطل، وحديث جعفر مضطرب، وإنما يرويه قبيصة عن أبي هريرة ليس فيه شيء غير هذا. قالوا: ولم يسمع جعفر من الزهري.\nولأبي عبيد من حديث ابن لهيعة، عن يزيد ابن أبي حبيب، عن رجل من السكاسك (^٣)، عن أبي الدرداء، ولابن أبي شيبة من حديث أبي بكر بن عياش، عْن أبي حصين، عن يحيى، عن مسروق، عن عبد الله موقوفًا (^٤).\nإذا تقرر ذَلِكَ فقام الإجماع عَلَى أنه لا يجوز الجمع بين المرأة وأختها وإن عَلَت، ولا بين المرأة وخالتها وإن عَلَت، ولا يجوز نكاح المرأة عَلَى ابنة أخيها، ولا عَلَى بنت أختها وإن سَفلت. كما سلف.\nقَالَ ابن المنذر: لست أعلم في ذَلِكَ خلافًا، إلا عن فرقة من الخوارج، ولا يلتفت إلى خلافهم مع الإجماع والسنة.\nوذكر ابن حزم أن عثمان البتي أباحه (^٥)، وذكر الإسفراييني أنه قول طائفة من الشيعة محتجين بقوله تعالى: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾\n_________\n(^١) \"العلل\" ١/ ٤٠٢.\n(^٢) \"العلل الكبير\" ١/ ٤٤١.\n(^٣) السَّكاسِكُ: حي من اليمن، والنسبة إليه: سَكْسَكيُّ. \"العين\" ٥/ ٢٧٢.\n(^٤) ابن أبي شيبة ٣/ ٥١٨ (١٦٧٥٦).\n(^٥) \"المحلى\" ٩/ ٥٢٤.","vol":"24","page":331},{"text":"[النساء: ٢٤] قَالَ أبو عبيد: فيقال لهم: لم يقل تعالى إني لست أحرم عليكم شيئا بعد، وقد فرض الله تعالى عَلَى العباد طاعة رسوله في الأمر والنهي، وكان مما نهى عن ذَلِكَ، وهي سنة بإجماع.\nقَالَ ابن شهاب: لا يجمع بين المرأة وخالة أمها، ولا بينها وبين خالة أبيها، ولا بين المرأة وعمة أبيها، ولا بينها وعمة أمها (^١).\nوعقد ربيعة ومالك في هذا أصلًا فقالا: كل امرأتين لو قدرت إحداهما ذكرًا لم يحل له نكاح الأخرى، فلا يجوز له الجمع بينهما، (وإنما جاز الجمع بين المرأة وربيبتها، لا فحرام ذَلِكَ لأنا لو جعلنا موضع الربيبة ذكرًا لم يحل له زوجة أبيه، وإذا جعلنا موضع الزوجة رجلًا لم يحرم أن يتزوج ابنة رجل أجنبي (^٢» (^٣).\nوعبارة عبد الملك بن حبيب: لا يجمع بين المرأة وعمتها، وعمة أبيها، وخالة أمها، وكذلك المرأة وخالتها، وخالة خالتها، وخالة أبيها، وعمة أبيها (^٤).\nفأما خالة عمتها فقال ابن الماجشون: قَالَ لي: إن تكن أم العمة وأم الأب واحدة، فهي كالخالة؛ لأنها خالة أبيها، وإن تكن أمها غير أم الأب، فلا بأس بالجمع بينهما، إنما هي امرأة أجنبية، ألا ترى أن أباها ينكحها.\nوقال غيره: إنما ينكح خالة العمة أخو العمة؛ لأنها أخت لأب، والخئولة إنما تحرم من قبل الأم، فإذا كانت من قبل الأب فلا حرمة\n_________\n(^١) رواه أحمد في \"مسنده\" ٢/ ٤٥٢.\n(^٢) كذا بالأصول والعبارة بها اضطراب.\n(^٣) انظر: \"النوادر والزيادات\" ٤/ ٥١٥.\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٥١٦.","vol":"24","page":332},{"text":"لها، كرجل له أخ لأب (كذلك الأخ له أخت لأم) (^١) وأخت لأب؛ لأنهما لا يجتمعان، لا إلى أب ولا إلى أم.\nقَالَ ابن الماجشون: وأما عمة خابتها فإن تك خالتها أخت أمها لأبيها، فإن عمة خالتها عمة أمها فلا يجتمعان، ألا ترى أنه لو كان في موضعها رجل لم تحل له، وإن كانت خالتها أخت أمها لأمها دون أبيها، فلا بأس أن يجمع بينها وبين عمة خالتها؛ لأنها منها أجنبية، لو كانت إحداهما رجلًا حلت له الأخرى.\nوورد في حديث آخر أنه - ﷺ - نهى أن يجمع بين عمتين أو بين خالتين (^٢)، قيل في العمتين: أن تكون كل واحدة عمة الأخرى، وذلك أن يتزوج الرجلان كل واحد منهما أم الآخر، فيولد لهما ابنتان، فابنة كل واحد منهما عمة الأخرى، والخالتان أن يتزوج كل واحد ابنة الآخر فابنة كل واحد منهما خالة الأخرى.\nوأما قول الزهري فنرى خالة أبيها بتلك المنزلة؛ لأن عروة حَدَّثَني عن عائشة - ﵂ - قالت: حرموا من الرضاع ما يحرم من النسب. فهذا استدلال غير صحيح من الزهري؛ لأنه استدل عَلَى تحريم من حرمت بالنسب فلا حاجة إلى نسبها بما حرم من الرضاع.\nقَالَ ابن المنذر: ويدخل في معنى هذا الحديث تحريم نكاح الرجل المرأة عَلَى عمتها من الرضاعة، وخالتها منها؛ لأنه يحرم من الرضاعة ما يحرم من النسب (^٣).\n_________\n(^١) من (غ).\n(^٢) رواه أبو داود (٢٠٦٧) من حديث ابن عباس.\n(^٣) \"الإشراف\" ١/ ٨٢.","vol":"24","page":333},{"text":"قَالَ ابن عبد البر: شغبت فرقة، فقالوا: لم يجمع العلماء عَلَى تحريم الجمع بين المرأة والعمة لحديث أبي هريرة، وإنما أجمعوا عَلَى ذَلِكَ بمعنى نص القرآن في النهي عن الجمع بين الأختين، والمعنى في ذَلِكَ أن الله حرم نكاح الأخوات فلا يحل لأحد نكاح أخته من أي وجه كانت، فكان المعنى في ذَلِكَ أن كل امرأتين لو كانت إحداهما رجلًا لم يحل له نكاح الأخرى، لم يحل لأحد الجمع بينهما (^١).\nقلت: وهذا رواه معتمر بن سليمان عن فضيل بن ميسرة، عن أبي حريز، عن الشعبي قَالَ: كل امرأتين إذا جعلت موضع إحداهما ذكرًا لم يجز له أن يتزوج أخرى، والجمع بينهما حرام، قلت له: عمن؟ قَالَ: عن أصحاب محمد - ﷺ - (^٢).\nقَالَ ابن عبد البر: وهذِه الفرقة تنطعت وتكلفت استخراج علة لمعنى الإجماع؟ وهذا لا معنى له؛ لأن الله تعالى لما حرم عَلَى عباده من هذِه الأمة اتباع غير سبيل المؤمنين، واستحال ذَلِكَ أن يكون في غير الإجماع؛ لأن الاختلاف لا يكون اتباع سبيل المؤمنين، فبان بهذا أن من اتبع غير سبيلهم، وما أجمع عليه المؤمنون فقد فارق جماعتهم وخلع ربقة الإسلام من عنقه، وولاه الله ما تولى وأصلاه جهنم وساءت مصيرًا، ووضح بهذا أن متى صح الإجماع وجب الاتباع، ولم يحتج إلى علة تستخرج برأي لا يجمع عليه (^٣).\n_________\n(^١) \"الاستذكار\" ١٦/ ١٧١ - ١٧٢.\n(^٢) انظر: \"التمهيد\" ١٨/ ٢٨١ - ٢٨٢.\n(^٣) \"الاستذكار\" ١٦/ ١٧٢.","vol":"24","page":334},{"text":"<span data-type='title' id=toc-3113>٢٨ - باب الشِّغَارِ</span>\n٥١١٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الشِّغَارِ، وَالشِّغَارُ أَنْ يُزَوِّجَ الرَّجُلُ ابْنَتَهُ عَلَى أَنْ يُزَوِّجَهُ الآخَرُ ابْنَتَهُ، لَيْسَ بَيْنَهُمَا صَدَاقٌ. [٦٩٦٠ - مسلم: ١٤١٥ - فتح ٩/ ١٦٢].\nحدثنا عَبْدُ اللهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ ﵄ أَنَّ رَسُولَ اللهِ - ﷺ - نهَى عَنِ الشِّغَارِ، وَالشِّغَارُ أَنْ يُزَوِّجَ الرَّجُلُ ابنتَهُ عَلَى أَنْ يُزَوِّجُ الآخَرُ ابنتَهُ، لَيْسَ بَيْنَهُمَا صَدَاقٌ.\nهذا الحديث أخرجه مسلم والأربعة (^١)، أيضًا وكما رواه الإسماعيلي من حديث محرز بن عون، ومعن بن عيسى، عن مالك به إلى قوله الشغار، قَالَ محرز: قَالَ مالك: والشغار أن يزوِّجَ الرجلُ ابنته. وقال: قال معن: والشغار أن يزوج (الرجل) (^٢) ابنة الرجل.\nوفي \"الموطآت\" للدراقطني: حَدَّثنَا أبو علي محمد بن سليمان، ثَنَا بندار، عن ابن مهدي، عن مالك: نهي عن الشغار، قَالَ بندار: والشغار تقول: زوجني ابنتك وأزوجك ابنتي. وفي رواية خالد بن مخلد: قَالَ مالك: سمعت أن الشغار. فذكره. وفي رواية للبخاري ومسلم أيضًا من حديث عبيد الله بن عمر، (عن نافع) (^٣) قلت لنافع: ما الشغار؟\nفقال .. الحديث (^٤).\n_________\n(^١) مسلم (١٤١٥/ ٥٧) كتاب النكاح، باب: تحريم نكاح الشغار، وأبو داود (٢٠٧٤)، والترمذي (١١٢٤)، والنسائي ٦/ ١١٢، وابن ماجه (١٨٨٣).\n(^٢) من (غ).\n(^٣) من (غ).\n(^٤) سياتي برقم (٦٩٦٠) كتاب الحيل، باب: الحيلة في النكاح، ورواه مسلم (١٤١٥/ ٥٨).","vol":"24","page":335},{"text":"وقال الخطيب: تفسير الشغار ليس مرفوعًا وإنما هو من قول مالك وصل بالمتن المرفوع، بيَّنَ ذَلِكَ القعنبي وابن مهدي ومحرز في روايتهم عن مالك (^١).\nقلت: وقد سلف في رواية ابن مهدي أنه من قول بندار؛ وكذا تقدم عن معن.\nوقال الشافعي: لا أدري تفسير الشغار في الحديث من رسول الله - ﷺ - أو من ابن عمر أو من نافع أو من مالك (^٢).\nوفي \"صحيح مسلم\": \"لا شغار في الاسلام\" (^٣).\nوقد روى هذِه السنة -وهي مشهورة- جماعة منهم أبو هريرة: نهى رسول الله - ﷺ - عن الشغار، والشغار: أن يقول الرجل للرجل: زوجني ابنتك وأزوجك ابنتي، زوجني أختك وأزوجك أختي. أخرجه مسلم (^٤). وجابر مرفوعًا: نهي عن الشغار (^٥).\nقَالَ البيهقي: ورواه نافع بن يزيد، عن ابن جريج، عن أبي الزبير، عن جابر بزيادة.\nوالشغار: ينكح هذِه بهذِه بغير صداق، بضع هذِه صداق هذِه، وبضع هذِه صداق هذِه، قَالَ: يشبه إن كانت هذِه الرواية صحيحة، أن يكون هذا التفسير من قول ابن جريج، أو مَنْ فوقَهُ (^٦).\n_________\n(^١) \"الفصل للوصل\" ١/ ٤٠٨.\n(^٢) \"الأم\" ٥/ ٦٨.\n(^٣) مسلم (١٤١٥/ ٦٠).\n(^٤) مسلم (١٤١٦/ ٦١).\n(^٥) مسلم (١٤١٧/ ٦٢).\n(^٦) \"معرفة السنن والآثار\" ١٠/ ١٦٨.","vol":"24","page":336},{"text":"ولما أخرجه ابن أبي شيبة عن ابن نمير وأبي أسامة، عن عبيد الله بلفظ: نهي عن الشغار. قَالَ: زاد ابن نمير: الشغار: أن يقول الرجل: زوجني ابنتك حَتَّى أزوجك ابنتي، وزوجني أختك حَتَّى أزوجك أختي (^١).\nولأبي داود بإسناد جيد أن العباس بن عبد الله أنكح عبد الرحمن بن الحكم ابنته، وأنكحه عبد الرحمن ابنته، وكانا جعلا صداقًا، فكتب معاوية إلى مروان بن الحكم يأمره بالتفريق بينهما، وقال في كتابه: هذا الشغار الذي نهى عنه رسول الله (^٢)، زاد أحمد في \"مسنده\": وهو خليفة (^٣).\nقَالَ الأثرم عنه: إذا كانا صداقًا فليس بشغار (^٤) إلا أن الأحاديث كلها ليس كما روى ابن إسحاق في حديث معاوية، وابن إسحاق ليس ممن يعتمد عَلَى حديثه.\nولما ذكره ابن حزم قَالَ: هذا معاوية بحضرة الصحابة ولا يعلم له منهم مخالف يفسخ هذا النكاح، وفيه ذكر الصداق، وهو خبر صحيح، وعبد الرحمن بن هرمز راويه شاهد هذا الحكم بالمدينة لاسيما في هذِه القصة (^٥).\nوللترمذي وقال: صحيح عن الحسن، عن عمران بن حصين قَالَ - ﷺ -: \"لا شغار في الاسلام\" (^٦).\n_________\n(^١) ابن أبي شيبة ٤/ ٣٤ (١٧٤٩٥).\n(^٢) أبو داود (٢٠٧٥).\n(^٣) \"المسند\" ٤/ ٩٤.\n(^٤) \"المحلى\" ٩/ ٥١٦.\n(^٥) الترمذي (١١٢٣).\n(^٦) نقل القاضي هذه الرواية بمعناها عن الأثرم والميموني عنه \"الروايتين والوجهين\" ٢/ ١٠٦.","vol":"24","page":337},{"text":"ورواه أبو الشيخ من حديث حبيب بن أبي فضالة المالكي قَالَ: وقد سمع من عمران.\nوللنسائي من حديث حميد، عن أنس مرفوعًا بنحوه، ثم قَالَ: هذا خطأ والصواب الذي قبله (^١). يعني من حديث عمران، وأخرجه الترمذي من هذا الوجه، وصححه (^٢)، وأخرجه ابن ماجه من حديث ثابت، عن أنس (^٣)، وصححه ابن حزم (^٤)، وأخرجه أبو الشيخ من حديث أبان وقتادة والأعمش عن أنس، وعند أبي القاسم بن مطير (^٥) من طريق أم يحيى امرأة وائل بن حجر قَالَ: وفي الكتاب الذي كتبه لي ولقومي: \"بسم الله الرحمن الرحيم من محمد رسول الله إلى وائل بن حجر والأقيال العباهلة من حضرموت\" فذكر حديثًا فيه: \"ولا شغار في الاسلام\" (^٦).\n_________\n(^١) \"المجتبى\" ٦/ ١١١.\n(^٢) أما حديث عمران فهو برقم (١١٢٣)، وأما حديث أنس فقد قال الترمذي: وفي الباب عن أنس ولم يروه، والله أعلم.\n(^٣) ابن ماجه (١٨٨٥).\n(^٤) \"المحلى\" ٩/ ٥١٤.\n(^٥) هو الإمام، الحافظ، الثقة، محدث الإسلام، علم المعمرين، أبو القاسم سليمان بن أحمد بن أيوب بن مطير اللخمي الشامي الطبراني صاحب المعاجم الثلاثة.\nانظر: \"سير أعلام النبلاء\" ١٦/ ١١٩.\n(^٦) رواه الطبراني في \"الكبير\" ٢٢/ ٤٦، و\"الصغير\" (١١٧٦)، وقال الهيثمي في \"المجمع\" ٩/ ٣٧٥: رواه الطبراني في \"الكبير\" و\"الصغير\" وفيه محمد بن حجر وهو ضعيف. اهـ.\nقال أبو عبيد في \"غريب الحديث\" ١/ ١٣٠:\nقال أبو عبيدة وغيره من أهل العلم: دخل كلام بعضهم في بعض في الأقيال =","vol":"24","page":338},{"text":"قَالَ البيهقي: ورواه أولاد وائل، عن آبائهم، عن وائل مرفوعًا (^١).\nولأبي الشيخ في كتاب النكاح بإسناد جيد من حديث أبي الحصين الحميري، عن أبي ركانة أنه - ﷺ - نهى عن المشاغرة. والمشاغرة: أن يقول الزوج: زوج هذا من هذا بلا مهر.\nومن حديث كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده رفعه: \"لا شغار في الاسلام\"، ومن حديث محمد بن يعقوب الزهري، عن عبد الله بن الحارث الحمصي، عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا بمثله.\nفصل:\nاختلفوا كما قَالَ ابن المنذر في الرجل يتزوج الرجل ابنته عَلَى أن يزوجه الآخر ابنته، ويكون مهر كل واحد منهما نكاح الأخرى. فقالت طائفة: النكاح جائز، ولكل واحدة منهما صداق مثلها.\nهذا هو قول عطاء وعمرو بن دينار والزهري والليث ومكحول والثوري والكوفيين، وإن طلقها قبل الدخول بها فلها المتعة في قول النعمان ويعقوب.\n_________\n= العباهلة قال: الأقيال: ملوك باليمن دون الملك الأعظم، واحدهم قَيْل، يكون ملكًا عَلَى قومه ومخلافه ومحجمه.\nوالعباهلة: الذين قد أُقروا عَلَى ملكهم لا يزالون عنه. اهـ.\nوقال ابن الأثير في \"النهاية\" ٤/ ١٢٢: الأقيال (الأقوال): جمع قَيْل، وهو الملك النافذ القول والأمر، أصله: قَيْولِ (فَيْعِل) من القول، فحذفت عينه. اهـ.\nوقال في ٣/ ١٧٤: وواحد العباهلة: عبهل، والتاء لتأكيد الجمع، ويجوز أن يكون الأصل: عباهيل جمع عُبْهُول أو عِبْهال، فحذفت الياء وعوض منها الهاء والأول أشبه. اهـ.\n(^١) \"السنن الكبرى\" ٧/ ٢٠٠.","vol":"24","page":339},{"text":"وقالت طائفة: عقد النكاح عَلَى الشغار باطل، وهو كالنكاح الفاسد في كل أحكامه. هذا قول الشافعي وأحمد وإسحاق وأبي ثور.\nوكان مالك وأبو عبيد يقولان: نكاح الشغار مفسوخ عَلَى كل حال (^١)، ووقع في ابن بطال أن با لأول قَالَ أحمد وإسحاق وأبو ثور (^٢).\nوفيه قول ثالث: وهو أنهما إن كانتا لم يدخل بهما فسخ، ويستقبل النكاح بالبينة والمهر، فإن دخل (بهما) (^٣) فلهما مهر مثلهما، وهو قول الأوزاعي.\nواختلفوا إذا قَالَ: أزوجك أختي عَلَى أن تزوجني أختك، عَلَى أن يسميا لكل واحدة منهما مهرًا، أو سميا لإحداهما، فقالت طائفة: ليس هذا بالشغار المنهي عنه، والنكاح ثابت، والمهر فاسد، ولكل واحدة منهما مهر مثلها إن دخل، أو ماتت، أو مات عنها، أو نصفه إن طلقها قبل أن يدخل بها. هذا قول الشافعي وابن القاسم، وكرهه مالك، ورآه من باب الشغار، وبمعناه قَالَ الأوزاعي، وأجازه الكوفيون، ولها ما سمي لها.\nوقال أحمد بن حنبل: إذا كان في الشغار صداق فليس بشغار (^٤).\nوحجة الذين قالوا: العقد في الشغار صحيح، والمهر فاسد، ويصح بمهر المثل، إجماع العلماء عَلَى أن الخمر والخنزير لا يكون فيها مهر لمسلم، وكذلك الغرر والمجهول، وسائر ما نهي عن ملكه أو ملك على غير وجهه وسنته.\n_________\n(^١) \"الإشراف\" ١/ ٤٥.\n(^٢) ابن بطال ٧/ ٢١٩.\n(^٣) من (غ).\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ٢١٩ - ٢٢٠، \"الإشراف\" ١/ ٤٥.","vol":"24","page":340},{"text":"وقام الإجماع عَلَى أن النكاح عَلَى المهر الفاسد إذا فات بالدخول فلا يفسخ بفساد صداقه، ويكون فيه مهر المثل، ولو لم يكن نكاحًا منعقدًا حلالًا ما صار نكاحًا، بالدخول والأصل في ذَلِكَ أن التزويج يضمن بنفسه لا بالعوض فيه؛ بدليل تجويز الله النكاح بغير صداق؛ لقوله تعالى: ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً﴾ [البقرة:٢٣٦] فلما وقع الطلاق دلَّ عَلَى صحة النكاح، دون تسمية صداق؛ لأن الطلاق غير واقع إلا عَلَى الزوجات، وكونهن زوجات دليل عَلَى صحة النكاح بغير تسمية.\nوحجة الذين أبطلوا النكاح ظاهر النهي عنه، والنهي يقتضي تحريم المنهي عنه وفساده. قَالَ ابن المنذر: ودلَّ نهيه - ﷺ - عنه عَلَى إغفال من زعم أنه (يجعل) (^١) ما أباحه الله في كتابه من عقد النكاح عَلَى غير صداق معلوم، قياسًا عَلَى ما نهى عنه في الشغار، ولا يشتبه ما نهى الله عنه بما أباحه، وهذِه غفلة.\nفصل:\nأصل الشغار في اللغة الرفع، من قولهم: شغر الكلب برجله: إذا رفعها ليتبول، فكأن المتناكحين رفعا المهر بينهما، وقال أبو زيد: رفع رجله بال أو لم يبل.\nوعبارة صاحب \"العين\": رفع إحدى رجليه ليبول (^٢)، وقال أبو زيد: شغرت بالمرأة شغورًا رفعت رجليها عند الجماع، وقيل: لأنه رفع العقد من الأصل، فارتفع النكاح والعقد معًا، وقيل: من شغر بالمكان: إذا\n_________\n(^١) في الأصل: يحل، والمثبت من (غ).\n(^٢) \"العين\" ٤/ ٣٥٨.","vol":"24","page":341},{"text":"خلا، لخلوه عن الصداق أو عن الشرائط. وفي \"الغريبين\" كان من أنكحة الجاهلية يقول الرجل للآخر: شاغرني وليتي بوليتك؛ لأن كل واحد منهما يشغر إذا نكح.\nوعند القرطبي: عاوضني (^١).\nقَالَ ابن سيده: هو أن يتزوج الرجل امرأة ما عَلَى أن يزوجك أخرى بغير مهر، وخص بعضهم به القرائب فقال: لا يكون الشغار إلا أن تنكحه وليتك عَلَى أن ينكحك وليته (^٢).\nقَالَ أبو نصر: وهو بكسر الشين، وهو في الشريعة أن يزوجه عَلَى أن يزوجه الآخر ابنته، ولا صداق بينهما، وإنما هو البضع بالبضع.\nقَالَ ابن قتيبة: وكل منهما يشغر إذا نكح، وأصل الشغار للكلب كما سلف. فكنَّى بهذا عن النكاح إذا كان عَلَى هذا الوجه، وجعل له علمًا (^٣).\nقَالَ ابن حزم: ولا يحل هذا النكاح وهو أن يتزوج هذا ولية هذا، سواء ذكرا في ذَلِكَ صداقًا لكل واحد منهما، أو لأحدهما دون الآخر، أو لم يذكرا في شيء من ذَلِكَ صداقًا، كل ذَلِكَ سواء يفسخ أبدا، ولا نفقة فيه، ولا ميراث ولا صداق ولا شيء من أحكام الزوجية، فإن كان عالمًا فعليه الحد كاملًا، ولا يلحق به الولد، وإن كان جاهلًا فلا حد عليه ويلحقه الولد، وكذلك المرأة، ولذلك إذا قَالَ: أزوجك ابنتي عَلَى أن تزوجني ابنتك بمائة دينار فلا خير في ذَلِكَ.\n_________\n(^١) \"المفهم\" ٤/ ١١٠.\n(^٢) \"المحكم\" ٥/ ٢٣٤.\n(^٣) \"غريب الحديث\" ١/ ٢٠٧.","vol":"24","page":342},{"text":"وروينا من طريق عبد الرزاق، عن ابن جريج، عن عطاء التفرقة بين النكاحين بعقد أحدهما بالآخر، ذكرا صداقًا أم لم يذكرا فأبطله، ومن النكاحين لا يفقد أحدهما بالآخر فأجازه قَالَ: وهو قولنا، وما نعلم عن أحد من الصحابة والتابعين خلافًا لما ذكرنا عن معاوية بن أبي سفيان -يعني: الحديثين المذكورين قبل- فلو خطب أحدهما إلى الآخر فزوجه، ثم خطب الآخر إليه فزوجه، فذلك جائز ما لم يشترط أحدهما عَلَى الاخر أن يزوجه (^١).\nوقال أبو عمر ابن عبد البر: قام إجماع الفقهاء عَلَى أن نكاح الشغار مكروه ولا يجوز (^٢).\nوقال الخطابي لما ذكر حديث معاوية: إذا وقع النكاح عَلَى هذِه الصفة كان باطلًا؛ لأنه - ﷺ - نهى عنه، وأصل الفروج عَلَى الحظر، والحظر لا يرتفع بالحظر، وإنما يرتفع بالإباحة، ولم يختلف الفقهاء أن نهيه عن نكاح المرأة عَلَى عمتها وخالتها عَلَى التحريم، وكذلك نهيه عن نكاح المتعة فكذلك هذا (^٣).\nوكذا قَالَ ابن التين: لم يختلف الفقهاء في النهي لثبوت هذِه الأخبار، وأن النهي فيه للتحريم، وإنما اختلفوا فيه إذا نزل، فقال مالك: يفسخ قبل وبعد. وقال عنه علي بن زياد: يثبت بالدخول، ولها صداق المثل (^٤).\nوقال أبو حنيفة: العقد صحيح، والشرط باطل، حجتنا الأخبار.\n_________\n(^١) \"المحلى\" ٩/ ٥١٣ - ٥١٤ بتصرف.\n(^٢) \"الاستذكار\" ١٦/ ٢٠٢.\n(^٣) \"معالم السنن\" ٣/ ١٦٤.\n(^٤) \"النوادر والزيادات\" ٤/ ٤٥١، \"المنتقى\" ٣/ ٣٠٩.","vol":"24","page":343},{"text":"قالوا: لا يحتج علينا بها؛ لأن نكاح الشغار هو الخالي من المهر، ونحن ولا نخليه منه؛ لأن الشرط يسقط، ويجب المهر فيخرج العقد عن أن يكون شغارًا (^١).\nوجوابه أن النهي يتناول وقوع العقد عَلَى الصفة المذكورة فإسقاطهم المسمى وإيجابهم غيره لا يخرجه عَلَى الفساد بمنزلة من باع درهمًا بدرهمين، فذكر له نهي الشارع عنه فأسقط أحد الدرهمين، أن ذَلِكَ لا يصح، كذلك ما نحن فيه وفساده في عقد، وذلك أنه ملك بضع ابنته لشخصين الرجل وابنته، وذلك يوجب فساد العقد؛ لأن المهر يجب أن يكون ملكًا للمنكوحة فصار كما لو قَالَ لرجلين: زوجت ابنتي لكل واحد منكما؛ ولا عقد جعل فيه المعقود له معقودًا به، فلم يصح، أصله إذا قَالَ لعبده: زوجتك ابنتي عَلَى أن تكون رقبتك مهرها؛ ولأنه عقد شرط فيه المعقود به لغير المعقود له، فلم يصح، أصله إذا قَالَ: بعتك عبدي هذا عَلَى أن يكون ملكًا لزيد.\nقَالَ الشيخ أبو الحسن: وإنما اختلف قول مالك في فسخه بَعْدُ لاختلاف الناس في تأويل الشغار؛ لأن المتفق عليه النهي وباقيه من تفسير نافع.\nقلت: وإليه أشار مسلم وأبو داود، وحسنه الترمذي (^٢).\nوعلئ كل حال إن كان مرفوعًا فناهيك، وإن كان من الصحابي فهو أولى من تفسير غيره، وكذا من قول الراوي، والشغار في الأختين كالبنتين.\n_________\n(^١) انظر: \"المبسوط\" ٥/ ١٠٥.\n(^٢) مسلم (١٤١٥)، أبو داود (٢٠٧٤)، الترمذي (١١٢٤).","vol":"24","page":344},{"text":"كذا فسره أبو داود عن نافع (^١)، وغلط من خصه بالثاني معللًا؛ بأنه يحتاج إلى رضاها، وقيل: يفسخ. قيل: ويثبت بعد (عَلَى) (^٢) الخلاف في ذَلِكَ، فقد جعل مالك في \"المدونة\" الشغار في المولاتين كالابنتين (^٣)، وذكر بعض البغاددة أن فساده في صداقه.\n_________\n(^١) أبو داود (٢٠٧٤).\n(^٢) من (غ).\n(^٣) \"المدونة\" ٢/ ١٣٩.","vol":"24","page":345},{"text":"<span data-type='title' id=toc-3114>٢٩ - باب هَلْ لِلْمَرْأَةِ أَن تَهَبَ نَفسَهَا لأَحَدٍ</span>\n٥١١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، حَدَّثَنَا ابْنُ فُضَيْلٍ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ قَالَ كَانَتْ خَوْلَةُ بِنْتُ حَكِيمٍ مِنَ اللاَّئِي وَهَبْنَ أَنْفُسَهُنَّ لِلنَّبِيِّ - ﷺ -، فَقَالَتْ عَائِشَةُ: أَمَا تَسْتَحِي الْمَرْأَةُ أَنْ تَهَبَ نَفْسَهَا لِلرَّجُلِ. فَلَمَّا نَزَلَتْ: ﴿تُرْجِى مَنْ تَشَاءُ مِنْهُنَّ﴾ [الأحزاب: ٥١] قُلْتُ: يَا رَسُولَ اللهِ، مَا أَرَى رَبَّكَ إِلاَّ يُسَارِعُ فِي هَوَاكَ.\nرَوَاهُ أَبُو سَعِيدٍ الْمُؤَدِّبُ، وَمُحَمَّدُ بْنُ بِشْرٍ، وَعَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ. يَزِيدُ بَعْضُهُمْ عَلَى بَعْضٍ [انظر: ٤٧٨٨ - مسلم: ١٤٦٤ - فتح ٩/ ١٦٤].\nذكر فيه حديث ابن فضيل، عن هشام، عَنْ أَبِيهِ قَالَ: كَانَتْ خَوْلَةُ بِنْتُ حَكِيمٍ مِنَ اللَّائِي وَهَبْنَ أَنْفُسَهُنَّ لرسول الله - ﷺ -، فَقَالَتْ عَائِشَةُ: أَمَا تَسْتَحِي المَرْأَةُ أَنْ تَهَبَ نَفْسَهَا لِلرَّجُل. فَلَمَّا نَزَلَتْ: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾ [الأحزاب: ٥١] قُلْتُ: يَا رَسُولَ اللهِ، مَا أَرى رَبَّكَ إِلَّا يُسَارعُ فِي هَوَاكَ.\nرَوَاهُ أَبُو سَعِيدٍ المُؤَدِّبُ، وَمُحَمَّدُ بْنُ بِشْرٍ، وَعَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ. يَزِيدُ بَعْضُهُمْ عَلَى بَعْضٍ.\nهذا الحديث تقدم في سورة الأحزاب من حديث أبي أسامة، عن هشام، عن أبيه، وأبو سعيد هذا هو محمد بن مسلم بن أبي الوضاح، المثنى الجزري، روى عنه: أبو النضر هاشم، وأبو داود سليمان بن داود الطيالسي، وأبو الوليد هشام بن عبد الملك الطيالسي، وجماعة، انفرد به مسلم عن البخاري، وروى له أيضًا الترمذي، وكان مؤدب موسى الهادي، ومات ببغداد في خلافته، وكانت من المحرم سنة تسع وستين إلى ربيع الأول.\nقَالَ ابن سعد: كان من قضاعة من أنفسهم، فلما كان أبو جعفر.","vol":"24","page":346},{"text":"المنصور بالجزيرة ضم أبا سعيد إلى المهدي، والمهدي يومئذٍ ابن عشر سنين أو نحوها، وقدم معه بغداد، وضم أبو جعفر المنصور إلى المهدي سفيان بن حسين، فضم المهدي أبا سعيد المؤدب إلى علي بن المهدي، ولم يزل معه إلى أن مات في خلافة موسى الهادي بن المهدي (^١)، قَالَ ابن معين: ثقة. وقال أبو داود: جزري ثقة، معلم (موسى) (^٢).\nوقال يعقوب بن سفيان: كان مؤدب (موسى) (^٣) قبل أن يستخلف، وهو ثقة. وقال ابن نمير: صالح، لا بأس به. وقيل: دفن أبو سعيد في مقابر الخيزران (^٤).\nفصل:\nروي عنها أنها قالت هذا -يعني: ما أرى ربك إلا يسارع في هواك، إلى آخره- لما نزلت ﴿وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ﴾ [الأحزاب: ٥٠] وقد سلف أيضًا قَالَ ابن القاسم، عن مالك: الموهوبة خاصة لرسول الله - ﷺ - لا يحل لأحد بعده أن يتزوج بغير صداق، وقوله تعالى: ﴿خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ [الأحزاب: ٥٠] ولا خلاف فيه بين العلماء (^٥).\nواختلفوا في عقد النكاح هل يصح بلفظ الهبة، مثل أن يقال: وهبت لك ابنتي ووليتي، ويسمي صداقًا أو لم يسم. وهو يريد بذلك النكاح،\n_________\n(^١) \"الطبقات\" ٧/ ٣٢٦.\n(^٢) من (غ).\n(^٣) من (غ).\n(^٤) انظر ترجمته في: \"الطبقات\" ٧/ ٣٢٦، \"المعرفة والتاريخ\" ٢/ ٤٥٤، \"الثقات\" ٩/ ٥٦، \"تهذيب الكمال\" ٢٦/ ٤٥٢.\n(^٥) انظر: \"شرح ابن بطال\" ٧/ ٢٢٠، وفي \"النوادر والزيادات\" ٤/ ٤٥١ عزي هذا القول لابن المواز.","vol":"24","page":347},{"text":"فقال ابن القاسم: هو عندي جائز كالبيع عند مالك لأن من قَالَ: أهب لك كذا عَلَى أن تعطيني كذا، فهو بيع (^١).\nوقال ابن المواز: لم يختلف قول مالك وأصحابه إذا تزوج عَلَى الهبة أنه يفسخ قبل البناء. واختلفوا إذا دخل بها، فقال ابن القاسم وعبد الملك: لا يفسخ، ولها صداق المثل (^٢). وبهذا قَالَ أبو حنيفة والثوري (^٣)، وقال أشهب وابن عبد الحكم وابن وهب وأصبغ: إنه يفسخ، وإن دخل بها. قَالَ أصبغ: لأن فساده في البضع (^٤).\nوبهذا قَالَ الشافعي قَالَ: لا يصح النكاح بلفظ الهبة، ولا يصح عنده إلا بأحد لفظين: التزويج أو الإنكاح (^٥).\nوهو قول المغيرة وابن دينار وأبي ثور (^٦)، ووجهه أن الله تعالى جعل انعقاد النكاح بها خاصًّا لنبيه، فلو انعقد نكاح به لم يقع الخصوص.\nولما أجمعوا أنه لا ينعقد هبة بلفظ نكاح، كذلك لا ينعقد نكاح بلفظ هبة، وأيضًا فإن الهبة لا تتضمن العوض، فوجب ألا ينعقد به النكاح كالإحلال والإباحة. واحتج من أجازه بأن الواهبة إنما قصدت بلفظ الهبة التزويج برسول الله - ﷺ -، ولم يقل - ﷺ - أن النكاح بهذا اللفظ لا ينعقد، ودعوى الخصوص فهي أنها بلا مهر فقط.\n_________\n(^١) انظر: \"الاستذكار\" ١٦/ ٦٨.\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ٤٥١.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٩١.\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٤٥١.\n(^٥) \"الأم\" ٥/ ٢٢٥، \"مختصر المزني\" ٣/ ٢٧١ - ٢٧٢.\n(^٦) انظر: \"الاستذكار\" ١٦/ ٦٨.","vol":"24","page":348},{"text":"والفرق فيما قاسوا عليه أن النكاح لا يفهم منه الهبة والتمليك بخلافها، وقولهم أن الهبة لا تتضمن العوض فيبطل بزوجتكها عَلَى أن لا مهر، فإنه ينعقد عندهم، ولفظ الهبة إذا قصد بها النكاح يتضمن العوض لقوله: ﴿خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ وكذا الإحلال والإباحة إذا قصد به النكاح صح، وضمن العوض عندنا.","vol":"24","page":349},{"text":"<span data-type='title' id=toc-3115>٣٠ - باب نِكَاحِ المُحْرِمِ</span>\n٥١١٤ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، أَخْبَرَنَا عَمْرٌو، حَدَّثَنَا جَابِرُ بْنُ زَيْدٍ قَالَ: أَنْبَأَنَا ابْنُ عَبَّاسٍ - ﵄ -: تَزَوَّجَ النَّبِيُّ - ﷺ - وَهْوَ مُحْرِمٌ. [انظر: ١٨٣٧ - مسلم: ١٤١ - فتح ٩/ ١٦٥].\nحدثنا مَالِكُ بْنُ إِسْمَاعِيلَ، ثنا ابن عُيَيْنَةَ، أَنَا عَمْرٌو، أن جَابِرَ بْنَ زَيْدٍ قَالَ: أَنْبَأَنَا ابن عَبَّاسٍ - ﵄ - قال: تَزَوَّجَ النَّبِيُّ - ﷺ - وَهْوَ مُحْرِمٌ.\nهذا الحديث سلف في الحج من وجه آخر عن ابن عباس، وأنها ميمونة، وفي أفراد مسلم من حديث عثمان - ﵁ -: \"المحرم لا ينكح ولا ينكح\" (^١) وقد سلف أنه من خصائصه، وقيل: إن ابن عباس كان يرى أن بتقليد الهدي يصير محرمًا فظن ذَلِكَ، وقال ابن المسيب: وهم فيه (^٢). حكاه عنه أبو داود، وذكر عن ميمونة: تزوجني رسول الله - ﷺ - ونحن حلالان بسرف (^٣). وفي الرجعة عندنا خلاف، وبالجواز أجاب مالك (^٤).\n_________\n(^١) مسلم (١٤٠٩/ ٤١) كتاب النكاح، باب: تحريم نكاح المحرم.\n(^٢) انظر: \"المنتقى\" ٢/ ٢٣٩.\n(^٣) أبو داود (١٨٤٣).\n(^٤) \" الموطأ\" ص ٢٣٠.","vol":"24","page":350},{"text":"<span data-type='title' id=toc-3116>٣١ - باب نَهْي النبي - ﷺ - عَنْ نِكَاحِ المُتْعَةِ أخِيرًا</span>\n٥١١٥ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ أَنَّهُ سَمِعَ الزُّهْرِيَّ يَقُولُ: أَخْبَرَنِي الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ وَأَخُوهُ عَبْدُ اللهِ، عَنْ أَبِيهِمَا، أَنَّ عَلِيًّا - ﵁قَالَ لاِبْنِ عَبَّاسٍ: إِنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ الْمُتْعَةِ وَعَنْ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ زَمَنَ خَيْبَرَ. [انظر: ٤٢١٦ - مسلم: ١٤٠٧ - فتح ٩/ ١٦٦].\n\n٥١١٦ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ سُئِلَ عَنْ مُتْعَةِ النِّسَاءِ فَرَخَّصَ، فَقَالَ لَهُ مَوْلًى لَهُ: إِنَّمَا ذَلِكَ فِي الْحَالِ الشَّدِيدِ وَفِي النِّسَاءِ قِلَّةٌ أَوْ نَحْوَهُ. فَقَالَ ابْنُ عَبَّاسٍ نَعَمْ. [فتح ٩/ ١٦٧].\n٥١١٧، ٥١١٨ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ وَسَلَمَةَ بْنِ الأَكْوَعِ قَالَا: كُنَّا فِي جَيْشٍ فَأَتَانَا رَسُولُ اللهِ - ﷺ - فَقَالَ: «إِنَّهُ قَدْ أُذِنَ لَكُمْ أَنْ تَسْتَمْتِعُوا فَاسْتَمْتِعُوا». [مسلم: ١٤٠٥ - فتح ٩/ ١٦٧].\n\n٥١١٩ - وَقَالَ ابْنُ أَبِي ذِئْبٍ، حَدَّثَنِي إِيَاسُ بْنُ سَلَمَةَ بْنِ الأَكْوَعِ، عَنْ أَبِيهِ، عَنْ رَسُولِ اللهِ - ﷺ -: «أَيُّمَا رَجُلٍ وَامْرَأَةٍ تَوَافَقَا فَعِشْرَةُ مَا بَيْنَهُمَا ثَلَاثُ لَيَالٍ، فَإِنْ أَحَبَّا أَنْ يَتَزَايَدَا أَوْ يَتَتَارَكَا تَتَارَكَا». فَمَا أَدْرِي أَشَيْءٌ كَانَ لَنَا خَاصَّةً أَمْ لِلنَّاسِ عَامَّةً. قَالَ أَبُو عَبْدِ اللهِ: وَبَيَّنَهُ عَلِيٌّ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ مَنْسُوخٌ. [فتح ٩/ ١٦٧].\nساق فيه أحاديث\nأحدها:\nحديث الحسن بن محمد بن علي وأخيه عَبْدُ اللهِ بن محمد عَنْ أَبِيهِمَا، أَنَّ عَلِيًّا قَالَ لاِبْنِ عَبَّاسٍ - ﵁ -: إِنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ المُتْعَةِ وَعَنْ لُحُومِ الحُمُرِ الأَهْلِيَّةِ زَمَنَ خَيْبَرَ.\nهذا الحديث سلف في غزوة خيبر عنهما، عن علي أن رسول الله - ﷺ -","vol":"24","page":351},{"text":"نهى عن متعة النساء يوم خيبر وعن لحوم الحمر الإنسية (^١)، وأسلفنا طرفًا من الكلام عليها، وأخرجه أيضًا في الذبائح (^٢) وترك الحيل (^٣) ومسلم (^٤) والترمذي (^٥) والنسائي (^٦) وابن ماجه (^٧).\nثانيها:\nحديث أبي جمرة -بالجيم- نصر بن عمران الضبعي البصري، مات سنة ثمان وعشرين ومائة، سمعت ابن عباس سئل عن متعة النساء، فرخص فيها، فقال له مولى له: إنما ذلك في الحال الشديدة وفي النساء: قلة أو نحوه. قال ابن عباس: نعم.\nهذا الحديث من أفراده، وعند الإسماعيلي: إنما كان ذَلِكَ في الجهاد والنساء قليل. فقال عبد الله: صدق. وللترمذي من حديث موسى بن عبيدة، عن محمد بن كعب، عن ابن عباس: إنما كانت المتعة في أول الإسلام، كان الرجل يقدم البلدة ليس له بها معرفة، فيزوج المرأة بقدر ما يرى أنه مقيم، فتحفظ له متاعه، وتصلح له (شيئه) (^٨) حَتَّى إذا نزلت الآية: ﴿إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ﴾ [المؤمنون: ٦].\n_________\n(^١) سلف برقم (٤٢١٦) كتاب: المغازي.\n(^٢) سيأتي برقم (٥٥٢٣) باب: لحوم الحمر الإنسية.\n(^٣) سيأتي برقم (٦٩٦١) كتاب: الحيل، باب: الحيلة في النكاح وليس في باب: ترك الحيل.\n(^٤) مسلم (١٤٠٧) كتاب: النكاح، باب: نكاح المتعة.\n(^٥) الترمذي (١١٢١).\n(^٦) النسائي ٧/ ٢٠٢ - ٢٠٣.\n(^٧) ابن ماجه (١٩٦١).\n(^٨) في الأصل (شأنه)، وفي (غ): شينه، والمثبت من الترمذي.","vol":"24","page":352},{"text":"قَالَ ابن عباس: فكل فرج سواهما فهو حرام (^١)، قَالَ أبو عيسى: إنما (رويت) (^٢): الرخصة عن ابن عباس ثم رجع عن قوله، حيث أخبر عن رسول الله - ﷺ - (^٣).\nقَالَ الحازمي: هذا إسناد صحيح لولا موسى بن عبيدة.\nوأما ما يحكى عن ابن عباس فإنه كان يتأول في إباحته للمضطرين إليه بطول العزبة وقلة اليسار، ثم توقف عنه، فيوشك أن يكون سبب رجوعه عنه قول علي وإنكاره عليه.\nوقد روينا أن ابن جبير قَالَ له: هل تدري ما صنعت وبما أفتيت؟ فقد سارت بفتياك الركبان، وقالت فيه الشعراء قَالَ: وما قالوا؟ قلت: قالوا:\nقد قلت للشيخ لما طال مجلسه … يا صاح هل لك في فتيا ابن عباس\nهل لك في رَخصة الأطراف آنسة … تكون مثواك حَتَّى يصدر الناس\nفقال ابن عباس: إنا لله وإنا إليه راجعون، والله ما بهذا أفتيت، ولا هذا أردت، ولا حلَّلت إلا مثل ما أحل الله الميتة والدم ولحم الخنزير وما يحل للمضطرين، وما هي إلا كالميتة وشبهه (^٤).\nقَالَ الخطابي، فهذا يبين لك أنه سلك فيه مذهب القياس، وشبهه بالمضطر إلى الطعام الذي به قوام النفس وبعدمه يكون التلف، وإنما هذا من باب غلبة الشهوة، ومصابرتها ممكنة، وقد تحسم مادتها بالصوم والعلاج، فليس أحدهما في حكم الضرورة (^٥).\n_________\n(^١) الترمذي (١١٢٢).\n(^٢) من (غ).\n(^٣) الترمذي عقب حديث رقم (١١٢١).\n(^٤) \"الاعتبار\" ص ١٣٨ - ١٣٩.\n(^٥) \"معالم السنن\" ٣/ ١٦٣ - ١٦٤.","vol":"24","page":353},{"text":"وقد بين سهل بن سعد الساعدي ذَلِكَ بقوله فيما ذكره ابن عبد البر: إنما رخص رسول الله - ﷺ - لعزيمة كانت بالناس شديدة، ثم نهى عنها بعد ذَلِكَ (^١).\nقَالَ ابن جريج: أخبرني عطاء أن ابن عباس - ﵄ - كان يراها حلالًا حَتَّى الآن. ويقرأ فيه: (فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ إلى أَجلٍ مُسَمًّى فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً). وقال ابن عباس: في حرف أُبي بن كعب (إلى أجل مسمى)، قَالَ: وسمعت ابن عباس يقول: رحم الله عمر، ما كانت المتعة إلا رحمة من الله يرحم بها عباده، ولولا نهي عمر ما احتاج إلى الزنا إلا شقي (^٢). قَالَ أبو عمر: أصحاب ابن عباس من أهل مكة واليمن كلهم يرونها حلالًا، عَلَى مذهبه، وحرمها سائر الناس.\nوروى الليث بن سعد، عن بكير بن الأشج، عن عمار، مولى الشريد: سألت ابن عباس عن المتعة أسفاح هي أم نكاح؟ قَالَ: لا سفاح ولا نكاح. قلت: فما هي؟ قَالَ: المتعة كما قَالَ الله، قلت: هل عليها (عدة) (^٣)؟ قَالَ: نعم، حيضة. قلت: يتوارثون؟ قَالَ: لا (^٤).\n_________\n(^١) \"التمهيد\" ١٠/ ١٠٩ - ١١٠.\n(^٢) انظر: \"مصنف عبد الرزاق\" ٧/ ٤٩٦، ٤٩٨ (١٤٠٢١، ١٤٠٢٢).\nقال ابن جرير الطبري -﵀- في \"تفسيره\" ٤/ ١٥: وأما ما روي عن أُبي بن كعب وابن عباس من قراءتهما: (فما استمتعتم به منهن إلى أجل مسمى) فقراءة بخلاف ما جاءت به مصاحف المسلمين، وغير جائز لأحد أن يلحق في كتاب الله تعالى شيئًا لم يأت به الخبر القاطع العذر عمن لا يجوز خلافه. اهـ.\n(^٣) في الأصل (حيضة)، والمثبت من \"الاستذكار\" ١٦/ ٢٩٦، وهو المناسب للسياق.\n(^٤) \"الإستذكار\" ١٦/ ٢٩٥، ٢٩٦، وأثر ابن عباس رواه الجصاص في \"أحكام القرآن\" ٢/ ٩٥.","vol":"24","page":354},{"text":"الحديث الثالث:\nحَدَّثَنَا عَلِيٌّ، عن سُفْيَانَ، قَالَ عَمْرٌو: عَنِ الحَسَنِ بْنِ مُحَمَّدٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ وَسَلَمَةَ بْنِ الأَكْوَعِ - ﵃ - قَالَا: كُنَّا فِي جَيْشٍ، فَأَتَانَا رَسُولُ اللهِ - ﷺ - فَقَالَ: \"إِنَّهُ قَدْ أُذِنَ لَكُمْ أَنْ تَسْتَمْتِعُوا، فَاسْتَمْتِعُوا\".\nزاد مسلم من حديث أبي الزبير عن جابر: كنا نستمتع بالقبضة من التمر والدقيق الأيام عَلَى عهد رسول الله - ﷺ - وأبي بكر -وفي بعض الروايات وعمر- حَتَّى نهى عنها عمر. وفي رواية وذكر المتمتعين: فعلناهما مع رسول الله - ﷺ - ثم نهانا عنهما عمر، فلم نعد لهما (^١).\nقلت: سيأتي بعد عنه أنه - ﷺ - نهانا عنها في تبوك (^٢)، وللدارقطني في \"أفراده\": نهى رسول الله - ﷺ - عن نكاح الاستمتاع ثم قال: تفرد به يزيد ابن سنان، عن زيد بن أبي أنيسة، عن أبي الزبير محمد بن مسلم.\nالحديث الرابع:\nقال البخاري: وَقَالَ ابن أَبِي ذِئْبٍ: ثنا إِيَاسُ بْنُ سَلَمَةَ بْنِ الأَكْوَعِ، عَنْ أَبِيهِ، عَنْ رَسُولِ اللهِ - ﷺ - أنه قال: \"إلّمَا رَجُلٍ وَامْرَأَةٍ تَوَافَقَا فَعِشْرَةُ مَا بَينَهُمَا ثَلَاثُ لَيَالٍ، فَإِن أَحَبَّا أَنْ يَتَزَايَدَا تزايدا أَوْ يَتَتَارَكَا تَتَارَكَا\". فَمَا أَدْرِي أَشَيْءٌ كَانَ لنَا خَاصَّةً أَمْ لِلنَّاسِ عَامَّةً؟\nهذا التعليق أسنده الإسماعيلي، عن ابن ناجية، ثَنَا أبو موسى محمد بن المثنى لفظه، وبندار وحميد بن زنجويه قالوا: ثَنَا أبو عاصم الضحاك بن مخلد، عن ابن أبي ذئب، عن إياس بلفظ \"أيما رجل\n_________\n(^١) \"مسلم \" (١٤٠٥) كتاب: النكاح، باب: نكاح المتعة وبيان أنه أبيح ثم نسخ.\n(^٢) رواه أبو يعلى في \"مسنده\" ١١/ ٥٠٣ - ٥٠٤ (٦٦٢٥).","vol":"24","page":355},{"text":"وامرأة أيام الحج تراضيا فعشرة ما بينهما ثلاثة أيام\" وفي رواية أبي العميس، عن إياس: رخص رسول الله - ﷺ - عام أوطاس في المتعة ثلاثة أيام ثم نهى عنه.\nقال البيهقي: زعم زاعم أنه نُهي بضم النون وكسر الهاء، يريد بالناهي عمر بن الخطاب، قيل له: المحفوظ نهى بفتح النون والهاء.\nورأيته في كتاب بعضهم: نها بالألف عَلَى أنها إن كانت الرواية كما قال بضم النون، فيحتمل أن يكون المراد: الشارع، ويحتمل عمر.\nورواية الربيع بن سبرة، عن أبيه من عند مسلم: تمتعت ثلاثًا، ثم إن رسول الله - ﷺقَالَ: \"من كان عنده شيء من هذِه النساء: التي يتمتع بها، فليخل سبيلها\" وفي رواية: وذلك في فتح مكة أذن لنا في متعة النساء، فلم يخرج حَتَّى حرمها رسول الله - ﷺ - فقال: \"يا أيها الناس إني كنت قد أذنت لكم في الاستمتاع من النساء، وإن الله -﷿- قد حرم ذَلِكَ إلى يوم القيامة\" (^١) فالحجة بأن الناهي في هذا إنما هو الشارع، فيكون أولى من رواية من أبهمه (^٢).\nقَالَ البيهقي: وإنما لم يخرجه البخاري لاختلاف وقع عليه في تاريخه (^٣)، وعند أحمد، وذلك في حجة الوداع (^٤).\nوذهب أبو داود إلى أنه أصح ما روي في هذا (^٥)، ورجحه ابن عبد البر وغيره، وهو قوله: وذلك في حجة الوداع (^٦)، وخالف ذَلِكَ\n_________\n(^١) مسلم (١٤٠٦)، كتاب: النكاح، باب: نكاح المتعة.\n(^٢) \"السنن الكبرى\" ٧/ ٢٠٤.\n(^٣) \"معرفة السنن والآثار\" ١٠/ ١٧٦.\n(^٤) \"المسند\" ٣/ ٤٠٤.\n(^٥) أبو داود (٢٠٧٢).\n(^٦) \"التمهيد\" ١٠/ ١٠٥.","vol":"24","page":356},{"text":"البيهقي، فقَالَ: الفتح أكثر (^١)، وذُكر في كتاب \"ما أغرب به شعبة عن سفيان بن سعيد\" (^٢): أن الأجل كان بينهما عشرة أيام، وعند ابن شاهين: قبل يوم التروية، كان الإذن، وفي يوم التروية كان المنع (^٣)، وفي لفظ في عشرة الإذن، وفي لفظ: وذلك عمره.\nثم قَالَ البخاري: (قَالَ أبو عبد الله: وقد بينه عليّ عن النبي - ﷺ - أنه منسوخ)، وهو كما قَالَ، وقد أسنده في \"صحيحه\" أولًا؛ لأن عليًّا ﵁ قَالَ لابن عباس: أما علمت أن رسول الله - ﷺ - نهى عن نكاح المتعة يوم خيبر. وللنسائي: وقال محمد بن مثنى: يوم (حنين) (^٤)، وقال: هكذا حَدَّثَنَا عبد الوهاب الثقفي من كتابه عن يحيى بن سعيد، عن مالك (^٥).\nوللبيهقي من حديث ابن لهيعة عن موسى بن أيوب، عن إياس بن عامر، عن عَلَي: نهى رسول الله - ﷺ - عن المتعة قَالَ: وإنما كانت فيمن لم يجد، فلما أنزل النكاح والطلاق والعدة والميراث بين الزوج والمرأة نسخت (^٦)، وهو معنى ما أخرجه ابن حبان في \"صحيحه\" من حديث المقبري، عن أبي هريرة - ﵁ - أنه - ﷺ - لما خرج نزل\n_________\n(^١) \"السنن الكبرى\" ٧/ ٢٠٢، بلفظ: إن رسول الله - ﷺ - أذن في نكاح المتعة زمن الفتح، فتح مكة، ثم حرمها إلى يوم القيامة.\n(^٢) هو كتاب: \"إغراب شعبة عَلَى سفيان، وسفيان عَلَى شعبة\" من تصنيف أبي عبد الرحمن أحمد بن شعيب النسائي.\n(^٣) \"ناسخ الحديث ومنسوخه\" ١/ ٣٤٧.\n(^٤) في الأصول: خيبر، وهو تحريف وتصحيف. والمثبت من \"المجتبي\".\n(^٥) \"المجتبى\" ٦/ ١٢٦ وقد نبه الدارقطني على أنه وهم تفرد به عبد الوهاب، كذا نقله عنه ابن حجر في \"الفتح\" ٩/ ١٦٨.\n(^٦) \"السنن الكبرى\" ٧/ ٢٠٧.","vol":"24","page":357},{"text":"بثنية الوداع فرأى مصابيح وسمع نساء يبكين، فقال: \"ما هذا؟ \" قالوا نساء كانوا تمتع منهن أزواجهن. فقال - ﷺ -: \"هَدَمَ -أو قَالَ: حَرّم المتعة- النكاحُ والطلاق والعدة والميراث\" (^١).\nوللبيهقي فيه: خرجنا مع رسول الله - ﷺ - في غزوة تبوك فنزلنا بثنية الوداع، قَالَ: وكذلك رواه إسحاق بن إبراهيم وجماعة عن المؤمل، عن عكرمة، عن المقبري (^٢).\nوللحازمي من حديث ابن عقيل، عن جابر: خرجنا مع رسول الله - ﷺ - إلى غزوة تبوك حَتَّى إذا كنا عند العقبة مما يلي الشام، فرأى - ﷺ - نسوة يبكين في رحالنا فقال: \"من هؤلاء؟ \" فقلنا: يا رسول الله، نسوة تمتعنا منهن، فغضب حَتَّى احمرت وجنتاه واشتد غضبه، ثم قام خطيبًا، فنهى عن المتعة (فتوادعنا) (^٣) يومئذ الرجال والنساء ولم نعد، ولا نعود لها أبدًا؛ فبها يومئذ سميت بثنية الوداع (^٤).\nوعند ابن عبد البر من حديث إسحاق بن راشد عن الزهري -ولم يتابع عليه- عن عبد الله بن محمد بن علي، عن أبيه، عن علي: نهى النبي - ﷺ - في غزوة تبوك عن نكاح المتعة (^٥).\nفصل:\nذكر الطحاوي عن علي وابن عمر - ﵃ - أن النهي عنها كان يوم خيبر (^٦).\n_________\n(^١) \"صحيح ابن حبان\" ٩/ ٤٥٦.\n(^٢) \"السنن الكبرى\" ٧/ ٢٠٧.\n(^٣) في الأصول: فتواعدنا، وهو تحريف والمثبت من \"الاعتبار\".\n(^٤) \"الاعتبار\" ص ١٣٨.\n(^٥) \"الاستذكار\" ١٦/ ٢٨٩ وقد نبه الحافظ في \"الفتح\" ٩/ ١٦٨ على أنه خطأ.\n(^٦) \"شرح معاني الآثار\" ٣/ ٢٤ - ٢٥.","vol":"24","page":358},{"text":"ورواه مالك ومعمر ويونس، عن ابن شهاب في هذا الحديث كذلك (^١).\nوقد رويت آثار أن نهيه عنها كان في غير يوم خيبر. وروى أبو (العميس) (^٢)، عن إياس بن سلمة، عن أبيه أنه - ﷺ - أذن فيها عام أوطاس ثم نهى عنها (^٣)، وروى عكرمة بن عمار عن سعيد المقبري أنه حرمها في غزوة تبوك (^٤)، وقد سلف أيضًا، وقال عمرو، عن الحسن: ما حلت قط إلا ثلاثًا في عمرة القضاء، ما حلت قبلها ولا بعدها (^٥). وحديث سبرة السالف كان عام الفتح، وعنه أنه كان عام حجة الوداع.\n_________\n(^١) انظر: \"الاستذكار\" ١٦/ ٢٨٨.\n(^٢) في الأصول: القعيس، والمثبت من \"مسلم\".\n(^٣) رواه مسلم (١٤٠٥/ ١٨) كتاب النكاح، باب: نكاح المتعة ..\n(^٤) رواه أبو يعلى ١١/ ٥٠٣ - ٥٠٤ (٦٦٢٥)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٢٦، وابن حبان ٩/ ٤٥٦ (٤١٤٩)، والبيهقي في \"الكبرى\" ٧/ ٢٠٧ بهذا الإسناد من حديث أبي هريرة قال الهيثمي في \"المجمع\" ٤/ ٢٦٤: رواه أبو يعلى وفيه مؤمل بن إسماعيل، وثقه ابن معين وابن حبان، وضعفه البخاري وغيره، وبقية رجاله رجال الصحيح. اهـ.\n(^٥) رواه عبد الرزاق ٧/ ٥٠٣ - ٥٠٤ (١٤٠٤٠) قال الحافظ في \"الفتح\" ٩/ ١٦٩: قوله: ما كانت قبلها ولا بعدها. هذِه الزيادة منكرة من راميها عمرو بن عبيد، وهو ساقط الحديث، وقد أخرجه سعيد بن منصور من طريق صحيحة عن الحسن بدون هذِه الزيادة. اهـ.\nيشير إلى ما رواه سعيد بن منصور ١/ ٢١٧ (٨٤٤) من طريق هشيم أنا منصور عن الحسن ثم ساقه دون هذِه الزيادة، إلا أنه عقب بعدها من نفس الطريق بهذِه الزيادة برقم (٨٤٥)، والله أعلم.\nتنبيه: وقع في \"المصنف\" ٧/ ٥٠٣: عن معمر والحسن قالا … وهو خطأ، وما أثبته المصنف هو الصواب.","vol":"24","page":359},{"text":"قَالَ الطحاوي: فكل هؤلاء الذين رووا عن رسول الله - ﷺ - إطلاقها أخبروا أنها كانت في سفر، وأن النهي عنها في ذَلِكَ السفر بعد ذَلِكَ فمنع منها، وليس أحد منهم يخبر أنها كانت في حضر.\nوحديث ابن مسعود السالف في البخاري أنه كان في الغزو، وحديث سبرة خارج عنه، وحديث سلمة في غزوة أوطاس وهو وقت ضرورة (قال: وأخلق بحديث سبحة أن يكون خطأ لزوال الضرورة) (^١).\nوقد اعتبرنا هذا الحرف فلم نجده إلا في رواية عبد العزيز بن عمر بن عبد العزيز خاصة فأما عبد العزيز بن الربيع بن سبرة فرواه عن أبيه، وذكر أنه عام الفتح، وقد رواه إسماعيل بن عياش، عن عبد العزيز بن عمر بن عبد العزيز، فذكر أن ذَلِكَ كان في الفتح، وأنهم شكوا العزبة، فرخص لهم فيها، ومحال أن يسألوها في حجة الوداع؛ لأنهم حجوا بالنساء، فلما اختلفت المواطن المذكور فيها الإباحة في حديث سبرة نفي النهي المطلق فقط (^٢).\nفالحاصل سبع روايات: خيبر، حنين، الفتح، أوطاس، تبوك، عمرة القضاء، حجة الوداع، وهو هنا، ولما أسلفنا عن الحسن، والجمع متعين، فيكون مرات ثم استقر النهي.\nفصل:\nروى البيهقي من حديث الحكم بن عتيبة عن أصحاب عبد الله بن مسعود أنه قَالَ: المتعة منسوخة، نسخها الطلاق والعدة والصداق والميراث، وفي \"صحيح الإسماعيلي\": ففعلناها، ثم تُرك ذَلِكَ.\n_________\n(^١) من (غ).\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٢٢٤ - ٢٢٥.","vol":"24","page":360},{"text":"وفي لفظ: ثم جاءتحريمها بعد (^١).\nولابن شاهين من حديث أبي حنيفة، عن حماد، عن إبراهيم، عنه: أحلت للصحابة ثلاثة أيام في غزاة شكونا إلى رسول الله - ﷺ - العزوبة، ثم نسختها آيه النكاح (^٢).\nوحديث ابن مسعود السالف في النكاح لم يذكر فيه إلا الإباحة، وتلا قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ﴾ [المائدة: ٨٧] قَال الشافعي فيما حكاه عنه الحاكم: ذكر ابن مسعود الإرخاص فيها. ولم يؤقت شيئًا يدل أهو قبل خيبر أو بعدها؟ فأشبه حديث علي في النهي عنها أن يكون -والله أعلم- ناسخًا له فلا يجوز بحال.\nقَال البيهقي: وروينا في حديث ابن مسعود أنه قَالَ: كنا ونحن شباب. فأخبر أنهم كانوا يفعلون ذَلِكَ وهم شباب؛ لأن ابن مسعود توفي سنة اثنتين وثلاثين، وله بضع وستون سنة، وكان فتح خيبر سنة سبع، وفتح مكة سنة ثمان، فكان سنة عام الفتح يقرب من أربعين سنة، والشباب قبل ذَلِكَ، فأشبه حديث علي أن يكون ناسخا له (^٣). وهو كما قَالَ البيهقي، فمن تأمله وجد كلامه في غاية المتانة.\nوذكر أبو عبد الرحمن العُتَقِي (^٤) في \"تاريخه\" أن مولد ابن مسعود سنة ثلاث وعشرين من مولد سيدنا رسول الله - ﷺ -. فحضوره كان\n_________\n(^١) \"السنن الكبرى\" ٧/ ٢٠٧.\n(^٢) \"ناسخ الحديث ومنسوخه\" ص ٣٥٢.\n(^٣) \"معرفة السنن والآثار\" ١٠/ ١٧٥ - ١٧٦.\n(^٤) ورد بهامش الأصل: العتقي بضم العين المهملة، ثم مثناة فوق مفتوحة، ثم قاف مكسورة، ثم ياء النسبة من حجر حمير، وهو أبو عبد الرحمن محمد بن عبد الله العتقي صاحب \"تاريخ المغاربة\" نسبه عند عبد الغني.","vol":"24","page":361},{"text":"أيضًا فوق الثلاثين، وقد ذكر نسخها كما سلف.\nوقد رواه أيضًا عنه عبد الرزاق، عن معمر، عن إسماعيل، عن قيس، عنه (^١) فوافق عليًّا في النسخ.\nوالظاهر أن حديثه: \"يا معشر الشباب\" السالف، بعد ذَلِكَ، وقد سلفت روايته في البخاري: قَالَ لنا النبي - ﷺ - ذَلِكَ، ولا ينافيه رواية الفريابي في \"كتاب النكاح\" خرج عَلَى فتية عزاب فقال: \"يا معشر الشباب\".\nفصل:\nروى النهي أيضًا جماعات منهم: عمر بن الخطاب، أخرجه ابن ماجه بإسناد صحيح: أنه - ﷺ - أذن لنا في المتعة ثلاثة أيام، ثم حرمها، والله لا أعلم أحدًا تمتع وهو محصن إلا رجمته، إلا أن يأتيني بأربعة يشهدون أنه - ﵇ - أحلها بعد إذ حرمها (^٢).\nوعند ابن الطلاع قَالَ أبو عبيد في حديثه: قَالَ النبي - ﷺ -: \"ما أحسب رجلًا منكم يخلو بامرأة ثلاثا إلا ولّاها الدبر\" (^٣).\n_________\n(^١) رواه عبد الرزاق ٧/ ٥٠٦ من طريق ابن عيينة عن إسماعيل عن قيس عنه.\n(^٢) ابن ماجه (١٩٦٣). قال البوصيري في \"زوائد ابن ماجه\" ص ٢٧٨ - ٢٧٩: إسناد حديث عمر فيه مقال، أبو بكر بن حفص اسمه إسماعيل الأبلي ذكره ابن حبان في \"الثقات\" وقال ابن أبي حاتم عن أبيه: كتبت عنه وعن أبيه وكان أبوه يكذب، قلت: لا بأس به؟ قال: لا يمكنك أن تقول لا بأس به.\nوأبان بن أبي حازم وثقه أحمد وابن معين والعجلي وابن نمير وغيرهم وأخرج له ابن خزيمة في \"صحيحه\" والحاكم في \"المستدرك\" وضعفه العقيلي والنسائي. اهـ. والحديث حسنه الألباني في \"صحيح ابن ماجه\" (١٥٩٨).\n(^٣) رواه سعيد بن منصور في \"سننه\" ١/ ٢١٧ عن الحسن مرسلًا.","vol":"24","page":362},{"text":"والدارقطني: عن ابن عباس أن عمر نهى عن المتعة التي للنساء وقال: إنما أحل الله ذَلِكَ للناس عَلَى عهد رسول الله - ﷺ -، والنساء يومئذٍ قليل، ثم حرمها عليهم بعد (^١).\nوفي \"المصنف\" قَالَ ابن المسيب: يرحم الله عمر، لولا أنه نهى عنها صار الزنا جهارًا.\nوله أن ابن عمر نهى عنها فقال: حرام. قيل له: إن ابن عباس يفتي بها. قَالَ: فهلا تزمزم بها أيام عمر (^٢).\nزاد البيهقي: والله لقد علم أن رسول الله - ﷺ - حرمها يوم خيبر وما كنا مسافحين (^٣).\nومنهم أبو هريرة - ﵁ -، أخرجه ابن شاهين بإسناد جيد عنه: تمتعنا مع رسول الله - ﷺ - بمكة من النساء، ثم قَالَ لنا: \"إن جبريل أتاني وأخبرني أن الله قد حرمها\". وله من حديث ابن خالد الجهني وكعب بن مالك وأنس (^٤).\nوفي البيهقي عن أبي ذر: إنما أحلت لنا أصحاب رسول الله - ﷺ - متعة النساء: ثلاثة أيام، ثم نهى عنها رسول الله - ﷺ - (^٥).\nوفي مسلم: لا تصلح المتعتان إلا لنا خاصة: متعة النساء، ومتعة الحج (^٦).\n_________\n(^١) \"السنن\" ٣/ ٢٥٨ - ٢٥٩.\n(^٢) ابن أبي شيبة ٣/ ٥٤٦ (١٧٠٦٦، ١٧٠٦٧).\n(^٣) \"السنن الكبرى\" ٧/ ٢٠٢.\n(^٤) \"ناسخ الحديث ومنسوخه\" ص ٣٥٣ - ٣٥٤.\n(^٥) \"السنن الكبرى\" ٧/ ٢٠٧.\n(^٦) مسلم (١٢٢٤/ ١٦٣) كتاب الحج، باب: جواز التمتع.","vol":"24","page":363},{"text":"فصل:\nلما حرمها - ﷺ - في حجة الوداع تأبدَ النهيُ، فلم يبق اليوم فيه خلاف بين فقهاء الأمصار وأئمة الأمة. قَالَ الحازمي الأستاذ: ذهب إليه بعض الشيعة. وروي عن ابن جريج أيضًا جوازه (^١).\nقلت: قد ذكروا عنه رجوعه، قَالَ أبو طالب: قَالَ أبو عبد الله أحمد: قَالَ ابن جريج بالبصرة: اشهدوا أني قد رجحت عن المتعة بعد بضعة عشر حديثًا أرويه فيها.\nوأما ابن حزم توسع قَالَ: إن جماعة من السلف ثبتت عَلَى تحليلها بعد رسول الله - ﷺ -، منهم من الصحابة: أسماء بنت الصديق، وجابر بن عبد الله، وابن عباس، وابن مسعود، ومعاوية بن أبي سفيان، وعمرو بن حُريث، وأبو سعيد الخدري، وسلمة ومعبد ابنا أمية بن خلف، ورواه جابر عن (جميع) (^٢) الصحابة مدة رسول الله، ومدة أبي بكر وعمر إلى قرب آخر خلافته.\nواختلف في إباحتها عن ابن الزبير (وعن علي فيها توقف وعن عمر) (^٣) أنه إنما أنكرها إذ لم يشهد عليها عدلان، وأباحها بشهادة عدلين، ومن التابعين: طاوس وعطاء وسعيد، وسائر فقهاء مكة (^٤). قلت: ولهذا -والله أعلم- قَالَ الأوزاعي فيما ذكره الحاكم في \"علومه\": يترك من قول أهل الحجاز خمس منها: المتعة بالنساء (^٥).\n_________\n(^١) \"الاعتبار\" ص ١٣٧.\n(^٢) في الأصل: جمع من، والمثبت من (غ) وهو الموافق \"للمحلى\".\n(^٣) في الأصول: وعليّ وعن عمر فيها توقف، والمثبت من \"المحلى\".\n(^٤) \"المحلى\" ٩/ ٥١٩ - ٥٢٠.\n(^٥) \"معرفة علوم الحديث\" ص ٦٥.","vol":"24","page":364},{"text":"وقال ابن عبد البر في \"جامع العلم\": أطلق ابن شهاب عَلَى أهل مكة زمانه أنهم ينقضون عُرى الإسلام، ما استثنى منهم أحدًا. وأظن ذَلِكَ، لما روي عنهم في الصرف ومتعة النساء (^١).\nونقل ابن بطال عن بعضهم: روى أهل مكة واليمن عن ابن عباس تحليلها، وروي عنه أنه رجع عنها بأسانيد ضعيفة، وإجازة المتعة عنه أصح، وهو مذهب الشيعة، لكن الذي اتفق عليه أهل الأمصار من أهل الرأي والأثر تحريمها (^٢).\nقَالَ ابن عبد البر: اتفق أئمة الأمصار مالك وأصحابه، وسفيان، وأبو حنيفة، والشافعي، ومن سلك سبيلهما من أهل الحديث والفقه والنظر، والليث بن سعد في أهل مصر والمغرب، والأوزاعي في أهل الشام، وأحمد وإسحاق، وأبو ثور، وأبو عبيد، وداود، ومحمد بن جرير عَلَى تحريمها لصحة النهي عندهم (عنها) (^٣).\nواختلفوا في معنى منها، وهو: الرجل يتزوج المرأة عشرة أيام أو شهرًا أو أيامًا معلومة وأجلًا معلومًا، فقال مالك وأبو حنيفة والشافعي والأوزاعي: هذا نكاح المتعة، وهو باطل، يفسخ قبل الدخول وبعد، وقال زفر: إن تزوجها عشرة أيام ونحوها أو شهرًا، فالنكاح ثابت، والشرط باطل، وهو شاذ.\nوقالوا كلهم إلا الأوزاعي: إذا نكح المرأة نكاحًا صحيحًا، ولكنه نوى في حين عقده عليها ألا يمكث معها إلا شهرًا أو مدة معلومة، فإنه لا بأس به ولا تضر في ذَلِكَ نيته إذا لم يشترط ذَلِكَ في نكاحه.\n_________\n(^١) \"جامع بيان العلم وفضله\" ٢/ ١٠٩٨ (٢١٤١).\n(^٢) \"شرح ابن بطال\" ٧/ ٢٢٥.\n(^٣) من (غ).","vol":"24","page":365},{"text":"قَالَ مالك: فليس عَلَى الرجل إذا نكح (أن ينوي إذا لم توافقه امرأته أن يطلقها) (^١).\nوقال الأوزاعي: ولو تزوجها بغير شرط، ولكنه نوى ألا يحبسها إلا شهرًا أو نحوه ويطلقها، فهي متعة، ولا خير فيه.\nقَالَ أبو عمر: في حديث ابن مسعود بيان أن المتعة نكاح إلى (أجل) (^٢)، وهذا يقتضي الشرط الظاهر فإذا سلم العقد منه صح.\nقَالَ: وقد روي عن ابن عباس أنه انصرف عن المتعة، والصَّرْفُ أنه قَالَ: نسخ المتعة ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ [الطلاق: ١].\nوروي عنه أنه قَالَ: الاستمتاع هو النكاح، وهي كلها آثار ضعيفة، لم ينقلها أحد يحتج به، والآثار عنه بإجازة المتعة أصح، ولكن العلماء خالفوه فيها قديمًا وحديثًا، حَتَّى قَالَ ابن الزبير: لو تمتع ابن عباس لرجمته (^٣). وقد ذهب الشافعي وغيره إلى أنه لا يحد فاعله، فيحمل قول هذين عَلَى التغليظ. قَالَ مالك عند ابن حبيب: ولا يبلغ به الحد كنكاح السر (^٤). وقال ابن نافع: يحد بخلاف السر.\nقَالَ أبو عمر: ولم يختلف العلماء أن المتعة نكاح إلى أجل، لا ميراث فيه، والفرقة تقع إلى انقضاء الأجل من غير طلاق، وليس هذا حكم الزوجية عند أحد من المسلمين، وقد حرم الله الفروج\n_________\n(^١) كذا في الأصول، وفي \"الاستذكار\": أن ينوي حبس امرأته إن وافقته وألا يطلقها. وفي \"التمهيد\" أن ينوي حبس امرأئه، وحبسه إن وافقته، وإلا طلقها.\n(^٢) في الأصول: الرجل، وهو خطأ، والمثبت من \"الاستذكار\".\n(^٣) \"الاستذكار\" ١٦/ ٢٩٩، ٣٠٠ - ٣٠٢.\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٥٥٩.","vol":"24","page":366},{"text":"إلا بنكاح صحيح أو ملك يمين، وقد نزعت عائشة والقاسم بن محمد وغيرهما في تحريمها ونسخها بقوله: ﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (٥)﴾ الآية [المؤمنون: ٥] (^١). ونقله الترمذي أيضًا عن ابن عباس (^٢)، وقد روي عن على وابن عباس في قوله تعالى: ﴿فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ﴾ قالا: فنسخ الطلاق والعدة والميراث المتعة.\nوما ذكره الشيعة خالفوا فيه قواعدهم إذ عمدتهم الرجوع إلى قول علي وأولاده، وقد أسلفنا عن علي نسخه، وأنكر عَلَى ابن عباس اعتقاد أنها غير منسوخة، وكذا روي عن جعفر بن محمد الصادق.\nروى البيهقي من حديث بسام الصيرفي قال: سألت جعفر بن محمد عن المتعة فوصفها له فقال: في ذَلِكَ الزنا (^٣).\nقَالَ الخطابي: وتحريمها كالإجماع بين المسلمين (^٤).\nوقال ابن التين: ثبت عن ابن عباس رجوعه عنها.\nتذنيب:\nقد أسلفنا قول ابن عمر وغيره فيها، وقال هو وابن الزبير: هي السفاح (^٥). وكذا قَالَ عروة: هو الزنا صُراح (^٦)، وقيل: ليس بزنا، وما أحل الشارع الزنا بحال.\n_________\n(^١) \"الاستذكار\" ١٦/ ٢٩٦ - ٢٩٧.\n(^٢) عقب حديث (١١٢١).\n(^٣) \"السنن الكبرى\" ٧/ ٢٠٧.\n(^٤) \"معالم السنن\" ٣/ ١٦٣.\n(^٥) روى أثر ابن عمر عبد الرزاق ٧/ ٥٠٥ (١٤٠٤٢).\n(^٦) رواه سعيد بن منصور ١/ ٢١٩ (٢٠٠).","vol":"24","page":367},{"text":"وقال نافع عنه: متعتان كانتا عَلَى عهد رسول الله - ﷺ - إنما أنهى عنهما، وأعاقب عليهما: متعة النساء:، ومتعة الحج (^١). فهذا عمر - ﵁ - نهى عنها بحضرة الصحابة، فلم ينكر ذَلِكَ عليه منكر، وفيه دليل عَلَى متابعتهم له عَلَى ما نهى عنه، وهو دال عَلَى النسخ.\nوابن عباس يقول: إنما أبيحت والنساء قليل، فلما كثرت ارتفع المعنى الذي من أجله أبيحت.\nوحكمة تكرار النهي حَتَّى في حجة الوداع أن من عادته تكرير مثل هذا في مغازيه، وفي المواضع الجامعة ومن جملتها حجة الوداع لينقل لمن لم يسمع، فأكده حَتَّى لا يبقي شبهة لأحد يدعي تحليلها؛ ولأن أهل مكة كانوا يستعملونها كثيرًا، وحديث سبرة دال عَلَى إبطال قول زفر، وأن العقد لا يوجب دوامه، ولو أوجب الدوام لكان بفسخ الشرط الذي تعاقدا عليه، ولا يفسخ النكاح إذا كان ثبت عَلَى صحته وجوازه قبل النهي، ففي أمره بالمفارقة دليل عَلَى أن مثل هذا العقد لا يجب به ملك بضع.\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٦، وابن عبد البر في \"التمهيد\" ١٠/ ١١٢ - ١١٣، ٢٣/ ٣٦٤ - ٣٦٥.","vol":"24","page":368},{"text":"<span data-type='title' id=toc-3117>٣٢ - باب عَرْضِ المَرْأَةِ نَفسَهَا عَلَى الرَّجُلِ الصَّالِحِ</span>\n٥١٢٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَرْحُومٌ قَالَ: سَمِعْتُ ثَابِتًا الْبُنَانِيَّ قَالَ: كُنْتُ عِنْدَ أَنَسٍ وَعِنْدَهُ ابْنَةٌ لَهُ، قَالَ أَنَسٌ: جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللهِ - ﷺ - تَعْرِضُ عَلَيْهِ نَفْسَهَا، قَالَتْ: يَا رَسُولَ اللهِ، أَلَكَ بِي حَاجَةٌ؟ فَقَالَتْ بِنْتُ أَنَسٍ: مَا أَقَلَّ حَيَاءَهَا وَاسَوْأَتَاهْ وَاسَوْأَتَاهْ! قَالَ: هِيَ خَيْرٌ مِنْكِ، رَغِبَتْ فِي النَّبِيِّ - ﷺ - فَعَرَضَتْ عَلَيْهِ نَفْسَهَا. [٦١٢٣ - فتح ٩/ ١٧٤]. .\n\n٥١٢١ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ أَنَّ امْرَأَةً عَرَضَتْ نَفْسَهَا عَلَى النَّبِيِّ - ﷺ -، فَقَالَ لَهُ رَجُلٌ: يَا رَسُولَ اللهِ، زَوِّجْنِيهَا. فَقَالَ: «مَا عِنْدَكَ؟». قَالَ: مَا عِنْدِي شَيْءٌ. قَالَ: «اذْهَبْ فَالْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: لَا وَاللهِ مَا وَجَدْتُ شَيْئًا، وَلَا خَاتَمًا مِنْ حَدِيدٍ، وَلَكِنْ هَذَا إِزَارِى وَلَهَا نِصْفُهُ -قَالَ سَهْلٌ: وَمَا لَهُ رِدَاءٌ -فَقَالَ النَّبِيُّ - ﷺ -: «وَمَا تَصْنَعُ بِإِزَارِكَ، إِنْ لَبِسْتَهُ لَمْ يَكُنْ عَلَيْهَا مِنْهُ شَيْءٌ، وَإِنْ لَبِسَتْهُ لَمْ يَكُنْ عَلَيْكَ مِنْهُ شَيْءٌ». فَجَلَسَ الرَّجُلُ حَتَّى إِذَا طَالَ مَجْلَسُهُ قَامَ، فَرَآهُ النَّبِيُّ - ﷺ - فَدَعَاهُ أَوْ دُعِي لَهُ فَقَالَ: «مَاذَا مَعَكَ مِنَ الْقُرْآنِ؟». فَقَالَ مَعِي سُورَةُ كَذَا وَسُورَةُ كَذَا -لِسُوَرٍ يُعَدِّدُهَا- فَقَالَ النَّبِيُّ - ﷺ -: «أَمْلَكْنَاكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ\". [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح ٩/ ١٧٥].\nذكر فيه حديث سهل بن سعد في الواهبة، وقد سلف، وقال في آخره: \"أملكتكها بما معك من القرآن\".\nوفي نسخة: \" أملكناكها\".\nرواه عنه أبو حازم، واسمه: سلمة بن دينار -مولى الأسود بن سفيان المخزومي، وقيل: مولى لبني ليث- القاص، من عباد أهل","vol":"24","page":369},{"text":"المدينة وزهادهم، مات سنة ثلاث أو خمس وثلاثين ومائة، وقيل سنة أربعين (^١).\nذكر فيه أيضًا حديث مرحوم -وهو العطاء بن عبد العزيز بن مهران البصري، مولى آل معاوية بن أبي سفيان- سَمِعْتُ ثَابتًا البُنَانِيَّ قَالَ: كُنْتُ عِنْدَ أَنَسٍ وَعِنْدَهُ ابنةٌ لَهُ، قَالَ أَنَسٌ: جَاءَتِ امْرَأَةٌ إلى رَسُولِ اللهِ - ﷺ - تَعْرِضُ عَلَيْهِ نَفْسَهَا، فقَالَتْ: يَا رَسُولَ اللهِ، أَلَكَ في حَاجَةٌ؟ فَقَالَتْ بِنْتُ أَنَسٍ: مَا أَقَلَّ حَيَاءَهَا وَاسَوْأَتَاهْ وَاسَوْأَتَاهْ! قَالَ: هِيَ خَيْرٌ مِنْكِ، رَغِبَتْ فِي النَّبِيِّ - ﷺ - فَعَرَضَتْ عَلَيْهِ نَفْسَهَا.\nويأتي في الأدب، وأخرجه النسائي هنا (^٢)، وفي \"التفسير\" أيضًا (^٣)، وابن ماجه هنا (^٤)، وهما ظاهران عَلَى ما ترجم له، وهو جواز عرض المرأة نفسها عَلَى الرجل الصالح، وتعريفها رغبتها فيه؛ لصلاحه وفضله، أو لعلمه وشرفه، أو لخصلة من خصال الدين، وأنه لا عار عليها في ذَلِكَ ولا غضاضة، بل ذَلِكَ زائد في فضلها، لقول أنس لابنته: هي خير منك.\nوفيه: أن الرجل الذي تعرض المرأة نفسها عليه لا ينكحها، إلا إذا وجد في نفسه رغبة فيها.\nوكذلك صوب الشارع النظر فيها وصعده، فلما لم يجد في نفسه رغبة فيها سكت عن إجابتها.\n_________\n(^١) انظر: ترجمته في \"التاريخ الكبير\" ٤/ ٧٨، \"الجرح والتعديل\" ٤/ ١٥٩، \"تهذيب الكمال\" ١١/ ٢٧٢ - ٢٧٩.\n(^٢) \"المجتبى\" ٦/ ٧٨ - ٧٩.\n(^٣) \"تفسير النسائي\" ٢/ ١٨١.\n(^٤) ابن ماجه (٢٠٠١).","vol":"24","page":370},{"text":"وفيه: جواز سكوت العالم ومن سئل حاجة، إذا لم يرد الإسعاف ولا الإجابة في المسألة، فإن ذَلِكَ أدب في الرد بالكلام وألين في صرف السائل.\nوفيه: أن سكوت المرأة في الجماعات لازم لها، إذا لم يقم الدليل عَلَى أن سكوتها كان لحياء أو لحشمة، لأنه كان للمرأة أن تقول: يا رسول الله، أنا أرغب فيك، ولا أرغب في غيرك.\nوكذلك يجب أن يكون سكوت كل من عقد عليه عقد في جماعة، ولم يمثعه من الإنكار خوف ولا حياء، ولا آفة في سمع ولا فهم أن ذَلِكَ العقد لازم له.\nوفيه: دليل عَلَى جواز استمتاع الرجل بشورة المرأة، وبما يشترى لها من صداقها لقوله: \"ما تصنع بإزارك إن لبسته لم يكن عليها منه شيء؟ \" مع علمه بأن النصف لها، فلم يمنعه من الاستمتاع بنصفه الذي جوز لها وجوز له لبسه أجمع، وإنما منع من ذَلِكَ؛ لأنه لم يكن له ثوب غيره، فخشي أن تحتاج إليه المرأة فيبقى عاريًا.","vol":"24","page":371},{"text":"<span data-type='title' id=toc-3118>٣٣ - باب عَرْضِ الرجل ابنتَهُ أَوْ أُخْتَهُ عَلَى أَهْلِ الخَيْرِ</span>\n٥١٢٢ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يُحَدِّثُ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ حِينَ تَأَيَّمَتْ حَفْصَةُ بِنْتُ عُمَرَ مِنْ خُنَيْسِ بْنِ حُذَافَةَ السَّهْمِيِّ - وَكَانَ مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - فَتُوُفِّيَ بِالْمَدِينَةِ - فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: أَتَيْتُ عُثْمَانَ بْنَ عَفَّانَ فَعَرَضْتُ عَلَيْهِ حَفْصَةَ، فَقَالَ: سَأَنْظُرُ فِي أَمْرِي. فَلَبِثْتُ لَيَالِيَ، ثُمَّ لَقِيَنِي فَقَالَ: قَدْ بَدَا لِي أَنْ لَا أَتَزَوَّجَ يَوْمِى هَذَا. قَالَ عُمَرُ: فَلَقِيتُ أَبَا بَكْرٍ الصِّدِّيقَ فَقُلْتُ: إِنْ شِئْتَ زَوَّجْتُكَ حَفْصَةَ بِنْتَ عُمَرَ. فَصَمَتَ أَبُو بَكْرٍ فَلَمْ يَرْجِعْ إِلَيَّ شَيْئًا، وَكُنْتُ أَوْجَدَ عَلَيْهِ مِنِّي عَلَى عُثْمَانَ، فَلَبِثْتُ لَيَالِيَ ثُمَّ خَطَبَهَا رَسُولُ اللهِ - ﷺ - فَأَنْكَحْتُهَا إِيَّاهُ، فَلَقِيَنِي أَبُو بَكْرٍ فَقَالَ: لَعَلَّكَ وَجَدْتَ عَلَيَّ حِينَ عَرَضْتَ عَلَيَّ حَفْصَةَ فَلَمْ أَرْجِعْ إِلَيْكَ شَيْئًا؟ قَالَ عُمَرُ: قُلْتُ: نَعَمْ. قَالَ أَبُو بَكْرٍ: فَإِنَّهُ لَمْ يَمْنَعْنِي أَنْ أَرْجِعَ إِلَيْكَ فِيمَا عَرَضْتَ عَلَيَّ إِلاَّ أَنِّي كُنْتُ عَلِمْتُ أَنَّ رَسُولَ اللهِ - ﷺ - قَدْ ذَكَرَهَا، فَلَمْ أَكُنْ لأُفْشِيَ سِرَّ رَسُولِ اللهِ - ﷺ - وَلَوْ تَرَكَهَا رَسُولُ اللهِ - ﷺ - قَبِلْتُهَا. [انظر: ٤٠٠٥ - فتح ٩/ ١٧٥].\n\n٥١٢٣ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ عِرَاكِ بْنِ مَالِكٍ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ أَخْبَرَتْهُ، أَنَّ أُمَّ حَبِيبَةَ قَالَتْ لِرَسُولِ اللهِ - ﷺ -: إِنَّا قَدْ تَحَدَّثْنَا أَنَّكَ نَاكِحٌ دُرَّةَ بِنْتَ أَبِي سَلَمَةَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَعَلَى أُمِّ سَلَمَةَ؟ لَوْ لَمْ أَنْكِحْ أُمَّ سَلَمَةَ مَا حَلَّتْ لِي، إِنَّ أَبَاهَا أَخِي مِنَ الرَّضَاعَةِ». [انظر: ٥١٠١ - مسلم: ١٤٤٩ - فتح ٩/ ١٧٦].\nذكر فيه حديث ابن عمر - ﵄ - في عرض عمر حفصة -لما تأيمت من خنيس بن حذافة، وكان من أصحاب رسول الله - ﷺ - توفي بالمدينة- عَلَى عثمان ثم الصديق ثم خطبها - ﷺ -، وقد سلف في المغازي، ويأتي.","vol":"24","page":372},{"text":"وحديث أم حبيبة: إنا قد تحدثنا أنك تنكح درة بنت أبي سلمة .. الحديث، وقد سلف.\nوحديث ابن عمر ذكره الحميدي (^١) وأبو مسعود في مسند أبي بكر، لما انفرد به معمر عن الزهري، من قول أبي بكر لعمر: إني علمت أن رسول الله - ﷺ - قد ذكرها، وذكره خلف وابن عساكر في مسند عمر لقوله: خطبها رسول الله - ﷺ -، فأنكحتها إياه.\nولما أخرجه الطرقي في مسند أبي بكر قَالَ: قد أخرجت الأئمة أصحاب المسانيد هذا الحديث من عهد أحمد بن حنبل إلى زماننا في \"مسنده\"، لقوله السالف أنه ذكرها، وذكر الدارقطنى أن حفصة تأيمها من ابن حذافة أنه طلقها (^٢).\nوذكر أبو عمر وغيره أنه توفي عنها من جراحة أصابته بأحد (^٣)، وعلى هذين القولين يحمل قول من قَالَ: تزوج حفصة بعد ثلاثين شهرًا من الهجرة.\nورواية من روى بعد سنتين في عقب بدر، ورواية من روى توفي زوجها بعد خمسة وعشرين شهرًا.\nوخنيس بضم الخاء المعجمة ثم نون مفتوحة ثم مثناة تحت ساكنة ثم سين مهملة، وقال ابن طاهر: قَالَ يونس، عن الزهري: بفتح الخاء وكسر النون. وكان معمر بن راشد يقوله: بفتح الحاء المهملة ثم باء موحدة مكسورة ثم مثناة تحت ثم شين معجمة.\n_________\n(^١) \"يجمع بين الصحيحين\" ١/ ٨٨.\n(^٢) \"العلل\" ١/ ١٥٧.\n(^٣) \"الاستيعاب\" ٢/ ٣٥.","vol":"24","page":373},{"text":"قَالَ الجياني: وروي أن معمرًا كان يصحف في هذا الاسم فيقول: حبيش بن حذافة، فرد عليه: خنيس فقال: لا بل هو حبيش.\nقَالَ الدارقطني: وقد اختلف عَلَى عبد الرزاق عن معمر، فروي عنه خنيس بالسين المهملة عَلَى الصواب، وروي عنه: حبيش أو خنيس بالشك، وذكره البخاري وجماعات بالمهملة، والخاء عَلَى الصواب (^١).\nأما فقه الباب فهو ظاهر لما ترجم له من عرض الرجل وليته ابنته وغيرها عَلَى الرجل الصالح ولا نقص عليه في ذَلِكَ.\nوفيه: أن من عرض عليه ما فيه الرغبة فله النظر والاختيار، وعليه أن يخبر بعد ذَلِكَ بما عنده؛ لئلا يمنعها من غيره؛ لقول عثمان بعد ليالٍ: قد بدا لي أن لا أتزوج يومي هذا.\nوفيه: الاعتذار اقتداءً بعثمان في مقالته هذِه، ولم يقل أبو بكر: لا أريد التزويج، وقد كان يريده حين قَالَ: لو تركها لنكحتها، ولم يقل: نعم، ولا لا.\nوفيه: الرخصة أن يجد الرجل عَلَى صديقه في الشيء، ويسأله، فلا يجيب إليه، ولا يعتذر بما يعذر به؛ لأن النفوس جبلت عَلَى ذَلِكَ، لاسيما إذا عرض عليه ما فيه الغبطة له.\nوقوله: (وكنت أوجد عليه -يعني عَلَى الصديق- من عثمان) سببه أن الصديق لم يرد عليه الجواب، بل تركه عَلَى الرقيب؛ ولأنه أخص بعمر منه بعثمان؛ لأنه - ﷺ - آخى بينهما، فكانت موجدته عليه أكثر؛ لثقته به، وإخلاصه له.\n_________\n(^١) \"تقييد المهمل\" ١/ ٢١٦.","vol":"24","page":374},{"text":"وفي بعض الروايات أن عمر شكى عثمان إلى رسول الله - ﷺ - فقال: \"ينكح حفصة خير من عثمان، وينكح عثمان خيرًا من حفصة\" فكان كذلك.\nوفيه: كتمان السر، فإن أظهره الله أو أظهره صاحبه جاز للذي أسر إليه إظهاره، ألا ترى أنه - ﷺ - لما أظهر تزويجها أعلم أبو بكر بما كان أسر إليه منه، وكذلك فعلته فاطمة - ﵂ - في مرض رسول الله - ﷺ - حين أسر إليها أنها أول أهله لحاقًا به فكتمته حين توفي، وأسر - ﷺ - إلى حفصة تحريم مارية، فأخبرت حفصة عائشة بذلك، ولم يكن الشارع أظهره، فذم الله فعل حفصة، وقبول عائشة لذلك فقال: ﴿إِنْ تَتُوبَا إِلَى اللهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾. أي: مالت، وعدلت عن الحق.\nوفي قول أبي بكر لعمر بعد تزويج رسول الله - ﷺ - لها، لعلك وجدت علي، دليل عَلَى أن الرجل إذا أتى إلى أخيه بما لا يصلح أن يؤتى إليه من سوء المعاشرة، أن يعتذر ويعترف، وأن الرجل إذا وجب عليه الاعتذار من شيء وطمع بشيء يقوي حجته أن يؤخر ذَلِكَ حَتَّى يظفر ببغيته ليكون أَبْرأ له عند من يعتذر إليه.\nوفي قول عمر - ﵁ - له دليل عَلَى أن الإنسان يحتج بالحق عَلَى نفسه وإن كان عليه فيه شيء.\nوالمعنى الذي أسر أبو بكر عن عمر ما أخبره به الشارع هو أنه خشي أبو بكر أن يذكر ذلك لعمر ثم يبدو لرسول الله - ﷺ -[الإعراض] (^١) عن نكاحها، فيقع في قلب عمر من رسول الله - ﷺ - ما وقع في قلبه من الصديق.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"24","page":375},{"text":"وفي قول أبي بكر لعمر: كنت علمت أن رسول الله - ﷺ - ذكرها. فيه دلالة أنه جائز للرجل أن يذكر لأصحابه، ولمن يثق به أنه يخطب امرأة قبل أن يظهر خطبتها، وقول الصديق: لم أكن لأفشي سره، يدل أنه من ذكر امرأة قبل أن يُظهر خطبتها، فإن ذكره في معنى السر، وإن إفشاء السر وغيره في النكاح أو غيره من المباح لا يجوز، وكان إسراره - ﷺ - تزويج حفصة للصديق عَلَى سبيل المشورة، أو لأنه - ﷺ - علم قوة إيمان الصديق وأنه لا يتغير لذلك لكون ابنته عنده، وكتمان ذَلِكَ خشية أن يبدو لرسول الله - ﷺ - في نكاحها أمر فيقع في قلب عمر ما وقع في قلبه لأبي بكر كما سلف.\nوفيه: أن الصَّدِيقَ لا يخطب امرأة عَلمَ أن صديقه يذكرها لنفسه، وإن كان لم يركن إليه لما يخاف من القطيعة بينهما، ولم تخف القطيعة بين غير الإخوان؛ لأن الاتصال بينهما ضعيف غير اتصال الصداقة في الله.\nوفي قول الصديق: الو تركها تزوجتها). دليل عَلَى أن الخطبة إنما تجوز بعد أن يتركها الخاطب.\nوفيه: الرخصة في تزويج من عرض لرسول الله - ﷺ - فيها خطبة، أو أراد أن يتزوجها. ألا ترى قول الصديق: لو تركها تزوجتها.\nوقد جاء في خبر آخر الرخصة في نكاح من عقد النبي - ﷺ - عليها النكاح ولم يدخل بها، وأن الصديق كرهه ورخص فيه عمر.\nوروى داود بن أبي هند عن عكرمة قَالَ: تزوج رسول الله - ﷺ - امرأة من كندة يقال لها قُتيلة، فمات ولم يدخل بها ولا حجبها، فتزوجها عكرمة بن أبي جهل، فغضب أبو بكر وقال: تزوجت امرأة من نساء رسول الله - ﷺ -. فقال عمر: ما هي من نسائه، ما دخل بها، ولا حجبها،","vol":"24","page":376},{"text":"ولقد ارتدت مع من ارتد. فسكت (^١).\nوفيه: أن الأب تخطب إليه بنته، والثيب كالبكر، ولا تخطب إلى نفسها، وأنه يزوجها، وفيه فساد قول من قَالَ: إن للمرأة البالغة المالكة أمرها تزويج نفسها، وعقد النكاح عليها دون وليها، وإبطال قول من قَالَ: للثيب البالغة إنكاح من أحبت دون وليها، وسيأتي إيضاحه في باب: لا نكاح إلا بولي، وفي تركه أن يأمره باستئمارها -ولم يجئ عن عمر أن استأمرها- دليل عَلَى أن للرجل أن يزوج ابنته الثيب من غير أن يستأمرها، إذا علم أنها لا تكره ذَلِكَ، وكان الخاطب لها كفئًا؛ لأن حفصة لم تكن لترغب عن سيد الأكفاء، وأغنى علم عمر بها عن استئمارها.\nفائدة:\nمعنى قوله: (تأيمت حفصة). صارت غير ذات زوج، بموت زوجها عنها، والعرب تدعو كل امرأة لا زوج لها، وكل رجل لا امرأة له أيمًا.\n_________\n(^١) رواه أبو نعيم في \"معرفة الصحابة\" ٦/ ٣٢٤٦، وابن عساكر في \"تاريخ دمشق\" ٣/ ٢٢٧ من طريق داود بن أبي هند عن الشعبي مرسلًا.\nورواه ابن سعد في \"الطبقات\" ٨/ ١٤٧ عن داود بن أبي هند بلفظ قريب منه.\nورواه البزار كما في \"تلخيص الحبير\" ٣/ ١٣٩، وابن عساكر في \"تاريخ دمشق\" ٣/ ٢٢٧، وابن نقطة في \"تكملة الإكمال\" ٤/ ٦٠٩ من طريق داود بن أبي هند عن عكرمة، عن ابن عباس بلفظ: إن النبي - ﷺ - تزوج قُتيلة فارتدت مع قومها فلم يخيرها رسول الله - ﷺ - ولم يحجبها فبرأها الله منه.\nوالحديث صححه ابن خزيمة والضياء في \"المختارة\" كما في \"تلخيص الحبير\" ٣/ ١٣٩.","vol":"24","page":377},{"text":"<span data-type='title' id=toc-3119>٣٤ - باب قَوْلِ اللهِ -﷿-: ﴿وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ﴾ إِلَى قَوْلِهِ: ﴿حَلِيمٌ﴾ [البقرة: ٢٣٥]</span>\n﴿أَكْنَنْتُمْ﴾ أَضْمَرْتُمْ، وَكُلُّ شَيْءٍ صُنْتَهُ فَهْوَ مَكْنُونٌ.\nوقال أبو عبد الله، وَقَالَ طَلْقٌ: ثَنَا زَائِدَةُ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنِ ابن عَبَّاسٍ - ﵁ -: ﴿فِيمَا عَرَّضْتُمْ﴾ يَقولُ: إِنِّي أُرِيدُ التَّزْوِيجَ، وَلَوَدِدْتُ أني يُسر لِي اْمْرَأَةٌ صَالَحِةٌ. وَقَالَ القَاسِمُ: يَقول: إِنَّكِ عَلَيَّ كَرِيمَةٌ، وَإنِّي فِيكِ لَرَاغِبٌ، وَإِنَّ اللهَ لَسَائِقٌ إِلَيْكِ خَيْرًا. ونَحْوَ هذا. وَقَالَ عَطَاءٌ: يُعَرِّضُ وَلَا يَبُوحُ، يَقولُ: إِنَّ لِي حَاجَةً وَأَبْشِرِي، وَأَنْتِ بِحَمْدِ اللهِ نَافِقَةٌ. وَتَقُولُ هِيَ: قَدْ أَسْمَعُ مَا تَقولُ. وَلَا تَعِدُ شَيْئًا، وَلَا يُوَاعِدُ وَليُّهَا بِغَيْرِ عِلْمِهَا، وَإِنْ وَاعَدَتْ رَجُلًا فِي عِدَّتِهَا ثُمَّ نَكَحَهَا بَعْدُ لَمْ يُفَرَّقْ بَيْنَهُمَا. وَقَالَ الحَسَنُ: ﴿لَا تُوَاعِدُوهُنَّ سِرًّا﴾ [البقرة: ٢٣٥]: الزِّنَا. وَيُذْكَرُ عَنِ ابن عَبَّاسٍ: ﴿الْكِتَابُ أَجَلَهُ﴾ [البقرة: ٢٣٥] قال: أن تَنْقَضِي العِدَّةُ. [فتح ٩/ ١٧٨].\nالشرح:\nأما الآية فروى أبو محمد بن حيان في كتاب \"النكاح\" من حديث عبد الله بن أحمد، قالت أم كلثوم بنت عقبة بن أبي معيط: أنكحني رسول الله - ﷺ - زيد بن حارثة ثم قتل عني، فأرسل إليَّ الزبير بن العوام يقول: احبسي عَلَي نفسك. فقلت: نعم. فنزلت الآية.\nومعنى ﴿أَكْنَنْتُمْ﴾ كما ذكره، والتعليق الأول أخرجه ابن أبي شيبة عن جرير بن عبد الحميد، عن منصور بلفظ: إني فيك لراغب، وإني أريد امرأة أمرها كذا وكذا، ويعرض لها بالقول. وقال أبو الأحوص، عن منصور بلفظ: يعرض الرجل فيقول: إني أريد أن أتزوج، ولا ينصب لها في الخطبة.","vol":"24","page":378},{"text":"وفي حديث عطاء بن السائب عن سعيد بن جبير، عنه قَالَ: يقول: إني لراغب ولوددت أني تزوجتك، حَتَّى يعلمها أنه يريد تزويجها من غير أن يوجب عقدة، أو يعاهدها عَلَى عهد.\nوقول القاسم أخرجه ابن أبي شيبة أيضًا، عن يزيد بن هارون، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم، عن أبيه في المرأة يتوفى عنها زوجها، ويريد الرجل خطبتها وكلامها، قَالَ: يقول: إني بك لمعجب، وإني عليك لحريص، وإني فيك لراغب، وأشباه ذلك.\nوثَنَا أبو خالد الأحمر عن يحيى بن سعيد، عن عبد الرحمن، عن أبيه قَالَ: يقول في العدة: إني عليك لحريص. الحديث (^١).\nوتعليق عطاء أخرجه عبد الرزاق، عن معمر، عن عمرو بن دينار، عنه (^٢)، وقول الحسن أخرجه عبد الرزاق أيضًا، عن معمر، عن قتادة، عنه بلفظ: هو الفاحشة (^٣). كأنه يريد الفعل؛ لأن الزنا لا يجوز المواعدة فيه سرًّا ولا جهرًا، وهو لفظ مستعمل مشهور عَلَى ألسنة العرب.\nوعند ابن أبي شيبة، عن أبي أسامة، عن عمران بن جرير، عن أبي مجلز والحسن: هو الزنا، وكذا قاله إبراهيم وأبو الشعثاء (^٤).\nوقال الشعبي: هو أن يأخذ عليها عهدًا وميثاقًا ألا تتزوج غيره، وقَالَ مجاهد: سرًّا يخطبها في عدتها.\nوقال ابن سيرين: يلقى الولي فيذكر رغبة وحرصًا.\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة\" ٣/ ٥٢٥، ٥٢٦.\n(^٢) الذي في عبد الرزاق ٧/ ٥٣ (١٢١٥٠) عن ابن جربج عن عطاء.\n(^٣) عبد الرزاق ٧/ ٥٦ (١٢١٦٨).\n(^٤) ابن أبي شيبة ٣/ ٥٢٩.","vol":"24","page":379},{"text":"وقال الضحاك: لا (يقاضيها) (^١) أن لا تتزوج غيره. وكذا قَالَ سعيدبن جبير (^٢).\nوقال الشافعي: هو الجماع (^٣)، وهو التصريح فيما لا يحل له في حالته تلك.\nوقوله: (ويذكر عن ابن عباس) إلى آخره، هذا التعليق أخرجه إسماعيل بن أبي زياد في \"تفسيره\"، عن جويبر، عن الضحاك، عنه، وعند ابن أبي شيبة جواز التعريض، عن مجاهد والحسن وعبيدة السلماني وسعيد بن جبير والشعبي وأبي الضحى، وقال النخعي: لا بأس بالهدية في تعريض النكاح، وقال ابن إدريس، عن محمد بن عمرو، عن أبي سلمة أنه - ﷺ - قَالَ لفاطمة بنت قيس: \"انتقلي إلى أم شريك ولا تفوتينا نفسك\" (^٤).\nوأخرجه أبو الشيخ في كتاب \"النكاح\" من حديث يوسف بن محمد ثنا ابن إدريس، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة - ﵁ - مرفوعًا به، ثم قَالَ: وهذا الحديث لم يتابع عليه يوسف أحد، ثم ساقه من حديث أبي كريب، ثَنَا ابن إدريس بإسقاط أبي هريرة.\nوفي الدارقطني من حديث عبد الرحمن بن سليمان بن الغسيل عن عمته سكينة بنت حنظلة قالت: استأذن عَلَيَّ محمد بن عليّ بن الحسين، ولم تنقض عدتي من مهلك زوجي. فقال: قد عرفت قرابتي من رسول\n_________\n(^١) كلمة غير واضحة في الأصل، والمثبت من \"مصنف ابن أبي شيبة\".\n(^٢) ابن أبي شيبة ٣/ ٥٢٨، ٥٢٩.\n(^٣) \"الأم\" ٥/ ١١٨.\n(^٤) ابن أبي شيبة ٣/ ٥٢٥، ٥٢٦.","vol":"24","page":380},{"text":"الله - ﷺ -، وقرابتي من عليّ، وموضعي في العرب. قالت: فقلت: غفر الله لك أبا جعفر، أنت رجل يؤخذ عنك، تخطبني في عدتي؟! قَالَ: إنما أخبرتك بقرابتي من رسول الله - ﷺ - ومن علي، وقد دخل رسول الله - ﷺ - عَلَى أم سلمة وهي متأيمة من أبي سلمة فقال: \"لقد علمت أني نبي الله، وخِيرته من خلقه، وموضعي في قومي\" فكانت تلك خطبته (^١).\nفصل:\nحرم الله تعالى عقد النكاح في العدة بقوله: ﴿وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ﴾، وهذا من المحكم المجتمع عَلَى تأويله، أن بلوغ أجله: انقضاء العدة، وأباح الله تعالى التعريض في العدة بقوله: ﴿وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ﴾ [البقرة: ٢٣٥]؛ ولأنه لم يختلف العلماء في إباحة ذَلِكَ لما عدا الرخصة، وإنما منع من العقد فيها؛ لأن ذَلِكَ ذريعة إلى المواقعة فيها التي هي محبوسة عَلَى ماء الميت أو المطلق، كما منع المحرم بالحج من عقده النكاح؛ لأنه مؤدٍ إلى الوقاع، فحرم عليه السبب والذريعة إلى فساد ما هو فيه وموقوف عليه، وأباح التعريض في العدة؛ خشية أن تفوت نفسها.\nفصل:\nاختلف في ألفاظ التعريض، والمعنى واحد، فقال قتادة وسعيد بن جبير في قوله تعالى: ﴿وَلَكِنْ لَا تُوَاعِدُوهُنَّ سِرًّا﴾ لا يأخذ عهدها في عدتها ألا تنكح غيره قَالَ: إسماعيل بن إسحاق [هذا أحسن] (^٢) من قول من تأول في قوله: ﴿وَلَكِنْ لَا تُوَاعِدُوهُنَّ سِرًّا﴾: أنه الزنا؛ لأن ما قبل الكلام\n_________\n(^١) \"السنن\" ٣/ ٢٢٤.\n(^٢) زيادة يقتضيها السياق، من \"شرح ابن بطال\" ٧/ ٢٣٤.","vol":"24","page":381},{"text":"وما بعده لا يدل عليه، ويجوز في اللغة أن يسمى الغشيان سرًّا، فسمي النكاح سرًّا، إذ كان الغشيان يكون فيه كما سمي التزويج نكاحًا، وهو أشبه في المعنى؛ لأنه لما أجيز له التعريض فيه، لم يؤذن لهم في غيره، فوجب أن يكون كل شيء يجاوز التعريض فهو محذور، والمواعدة تجاوز التعريض، فوسع الله عَلَى عباده في التعريض في الخطبة، لما علم منهم.\nوبلغني عن الشافعي أنه احتج بهذا التعريض في التعريض بالقذف، وقال: كما لم يجعل هذا التعريض في هذا الموضع بمنزلة التصريح، كذلك لا يجعل التعريض في القذف بمنزلة التصريح، واحتج بما هو حجة عليه، إذ كان التعريض بالنكاح قد فهم عن صاحبه ما أراد، فكذلك ينبغي أن يكون التعريض بالقذف قد فهم بالمراد، فإذا فهم أنه قاذف حكم عليه بحكم القذف، وينبغي له عَلَى قوله هذا أن يزعم أن التعريض بالقذف مباح كما أبيح التعريض بالنكاح (^١).\nفصل:\nاختلف في الرجل يخطب المرأة في عدتها جاهلًا، ويواعدها ويعقد بعد العدة: فكان مالك يقول: فراقها أحب إلي، دخل بها أو لم يدخل، ويكون بطلقة واحدة، ويدعها حَتَّى تحل (^٢).\nقَالَ الشافعي: إن صرح بالخطبة، وصرحت له بالإباحة، ولم يعقد النكاح حَتَّى تنقضي العدة، فالنكاح ثابت والتصريح لها مكروه؛ لأن النكاح حادث بعد الخطبة (^٣).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٢٣٤.\n(^٢) \"المدونة\" ٢/ ٨٤.\n(^٣) انظر: \"الإشراف\" ١/ ١٩.","vol":"24","page":382},{"text":"واختلفوا إذا تزوجها في العدة ودخل بها: فقال مالك والليث والأوزاعي يفرق بينهما، ولا تحل له أبدًا، قَالَ مالك والليث: ولا بملك اليمين، واحتجوا بأن عمر - ﵁ - قَالَ: لا يجتمعان أبدًا وتعتد منهما جميعًا (^١).\nوقال الثوري والكوفيون والشافعي: يفرق بينهما. فإذا انقضت عدتها من الأول فلا بأس أن يتزوجها. واحتجوا بإجماع العلماء أنه لو زنا بها لم يحرم عليه تزويجها، فكذلك وطؤه إياها في العدة، وهو قول علي ذكره عبد الرزاق، وذكر عن ابن مسعود مثله، وعن الحسن أيضًا (^٢).\nوذكر عبد الرزاق عن الثوري، عن الأشعث، عن الشعبي، عن مسروق أن عمر رجع عن ذَلِكَ، وجعلهما يجتمعان.\nواختلفوا هل تعتد منهما: فروى المدنيون عن مالك أنها تتم بقية عدتها من الأول، وتستأنف عدة أخرى من الآخر، روي ذَلِكَ عن عمر وعلي، وهو قول الليث والشافعي وأحمد وإسحاق.\nوروى ابن القاسم عن مالك أن عدة واحدة تكون لها جميعًا، سواء كانت بالحيض أو الحمل أو الشهور، وهو قول الأوزاعي والثوري وأبي حنيفة، وحجتهم الإجماع عَلَى أن الأول لا ينكحها في بقية العدة، فدل ذَلِكَ عَلَى أنها في عدة من الثاني؛ ولولا ذَلِكَ لنكحها في عدتها منه، وهذا غير لازم؛ لأن منع الأول من أن ينكحها في بقية عدتها إنما وجب؛ لما يتلوها من عدة الثاني، وهما حقان قد أوجبا عليها لزوجين،\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٣٣١ - ٣٣٢.\n(^٢) عبد الرزاق ٦/ ٢٠٨ - ٢٠٩.","vol":"24","page":383},{"text":"كسائر حقوق الآدميين، لا يدخل أحدهما في صاحبه (^١).\nفصل:\nقَالَ الشافعي: والعدة التي أذن بالتعريض فيها هي العدة من وفاة الزوج، ولا أحب ذَلِكَ في العدة من الطلاق الثاني احتياطًا، وإنما التي لزوجها عليها رجوع فلا يجوز لأحد أن يعرض لها بالخطبة فيها (^٢).\nوحاصل مذهبه أن التصريح بالخطبة حرام لجميع المعتدات، وأما التعريض فيحرم للرجعية، ويحل التعريض في عدة الوفاة والبائن.\nومعنى قوله: (يعرض ولا يبوح) يريد: ولا يصرح. يقال: باح بسره إذا أفشاه.\nوقال ابن حزم: لا يحل لأحد أن يخطب معتدة من طلاق أو وفاة، فإن تزوجها قبل تمام العدة فسخ أبدًا، دخل بها أو لم يدخل، طالت مدته معها أو لم تطل، ولا توارث بينهما، ولا نفقة لها عليه، ولا صداقًا، ولا مهرًا، فإن كان أحدهما عالمًا فعليه حد الزنا من جلد أو رجم، وكذلك إن علما جميعًا، ولا يلحق الولد به إن كان عالمًا، فإن كانا جاهلين فلا شيء عليهما، فإن كان الرجل جاهلًا لحقه الولد، فإذا فسخ النكاح وتمت عدتها فله أن يتزوجها إلا أن يكون الرجل طلق امرأته، فله أن يرجعها في عدتها منه ما لم يكن طلاق ثلاث (^٣).\n_________\n(^١) انظر ما سبق في \"ابن بطال\" ٧/ ٢٣٥ - ٢٣٦، \"الاستذكار\" ١٦/ ٢١٩ - ٢٢٦.\n(^٢) \"الأم\" ٥/ ٣٢.\n(^٣) \"المحلى\" ٩/ ٤٧٨.","vol":"24","page":384},{"text":"فصل:\nتضمنت آية الباب أربعة أحكام: اثنان ممنوعان وهما النكاح في العدة والمواعدة، واثنان مباحان: التعريض والإكنان.\nفصل:\nقول عطاء: وإن واعدت رجلًا في عدتها إلى آخره هو خلاف ما في \"المدونة\" من التفريق، وإن لم يدخل استحبابًا، ونقل أشهب عنه يفرق مطلقًا (^١). زاد أشهب في \"الموازية\" ولا تحل له أبدًا. قَالَ عمر بن الخطاب: لا يجتمعان أبدًا، وقد سلف.\nواختلف إذا دخل بعد العدة، وقد نكح فيها، فقال مالك في \"المدونة\": يتأبد التحريم. وقال المغيرة: يتزوجها بعد الاستبراء من الماء الفاسد (^٢). وذكر ابن الجلاب أنه إذا نكح في العدة ولم يدخل بها روايتان تأبد التحريم وعدمه، وذكر روايتين أيضًا إذا دخل في العدة عالمًا بالتحريم هل تحل أم لا ويتزوجها إذا انقضت المدة أو تأبد تحريمها عليه (^٣)، فتحصلنا عَلَى أربع مسائل: تأبده إذا واعد فيها، وإذا نكح فيها ولم يدخل، وإذا نكح فيها ودخل بعد، وإذا نكح فيها ودخل فيها عالمًا بالتحريم.\n_________\n(^١) \"المدونة\" ٢/ ٨٤.\n(^٢) انظر: \"المنتقى\" ٣/ ٣١٨.\n(^٣) \"التفريع\" ٢/ ٦٠.","vol":"24","page":385},{"text":"<span data-type='title' id=toc-3120>٣٥ - باب النَّظَرِ إِلَى المَرْأَةِ قَبْلَ التَّزوِيجِ</span>\n٥١٢٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «رَأَيْتُكِ فِي الْمَنَامِ يَجِيءُ بِكِ الْمَلَكُ فِي سَرَقَةٍ مِنْ حَرِيرٍ فَقَالَ لِي هَذِهِ امْرَأَتُكَ. فَكَشَفْتُ عَنْ وَجْهِكِ الثَّوْبَ فَإِذَا أَنْتِ هِيَ، فَقُلْتُ: إِنْ يَكُ هَذَا مِنْ عِنْدِ اللهِ يُمْضِهِ». [انظر: ٣٨٩٥ - مسلم: ٢٤٣٨ - فتح ٩/ ١٨٠].\n\n٥١٢٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا يَعْقُوبُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ أَنَّ امْرَأَةً جَاءَتْ رَسُولَ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، جِئْتُ لأَهَبَ لَكَ نَفْسِي. فَنَظَرَ إِلَيْهَا رَسُولُ اللهِ - ﷺ - فَصَعَّدَ النَّظَرَ إِلَيْهَا وَصَوَّبَهُ، ثُمَّ طَأْطَأَ رَأْسَهُ، فَلَمَّا رَأَتِ الْمَرْأَةُ أَنَّهُ لَمْ يَقْضِ فِيهَا شَيْئًا جَلَسَتْ، فَقَامَ رَجُلٌ مِنْ أَصْحَابِهِ فَقَالَ: أَي رَسُولَ اللهِ، إِنْ لَمْ تَكُنْ لَكَ بِهَا حَاجَةٌ فَزَوِّجْنِيهَا. فَقَالَ: «هَلْ عِنْدَكَ مِنْ شَيْءٍ؟». قَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ. قَالَ: «اذْهَبْ إِلَى أَهْلِكَ فَانْظُرْ هَلْ تَجِدُ شَيْئًا». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ مَا وَجَدْتُ شَيْئًا. قَالَ: «انْظُرْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: لَا وَاللهِ يَا رَسُولَ اللهِ وَلَا خَاتَمًا مِنْ حَدِيدٍ، وَلَكِنْ هَذَا إِزَارِى -قَالَ سَهْلٌ مَا لَهُ رِدَاءٌ- فَلَهَا نِصْفُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ - «مَا تَصْنَعُ بِإِزَارِكَ؟ إِنْ لَبِسْتَهُ لَمْ يَكُنْ عَلَيْهَا مِنْهُ شَيْءٌ، وَإِنْ لَبِسَتْهُ لَمْ يَكُنْ عَلَيْكَ شَيْءٌ». فَجَلَسَ الرَّجُلُ حَتَّى طَالَ مَجْلَسُهُ ثُمَّ قَامَ فَرَآهُ رَسُولُ اللهِ - ﷺ - مُوَلِّيًا فَأَمَرَ بِهِ، فَدُعِيَ، فَلَمَّا جَاءَ قَالَ: «مَاذَا مَعَكَ مِنَ الْقُرْآنِ؟». قَالَ: مَعِي سُورَةَ كَذَا وَسُورَةَ كَذَا وَسُورَةَ كَذَا -عَدَّدَهَا- قَالَ: «أَتَقْرَؤُهُنَّ عَنْ ظَهْرِ قَلْبِكَ؟». قَالَ: نَعَمْ. قَالَ: «اذْهَبْ فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح ٩/ ١٨٠].\nذكر فيه حديث عائشة - ﵂ -: \"رَأَيْتُكِ فِي المَنَامِ .. \" وقد سلف أول النكاح (^١).\n_________\n(^١) سلف برقم (٥٠٧٨)، باب: نكاح الأبكار.","vol":"24","page":386},{"text":"وحديث سهل بن سعد في الواهبة وقد سلف (^١)، وفيه: (فَصَعَّدَ النَّظَرَ إِلَيْهَا وَصَوَّبَهُ) وفي آخره: \"اذْهَبْ فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ\".\nوفي الباب عن أبي هريرة أخرجه مسلم (^٢)، والمغيرة أخرجه الترمذي -وقال: حسن- وابن ماجه (^٣)، وأخرجه ابن حبان من حديث أنس أنه - ﷺ - قَالَ للمغيرة. الحديث (^٤). ومحمد بن مسلمة أخرجه (الترمذي) (^٥) والبيهقي وقال: مختلف في إسناده، ومداره عَلَى الحجاج بن أرطاة، وسمى المخطوبة ثبيتة بنت الضحاك أخت أبي جبيرة (^٦).\nوجابر أخرجه أبو داود بإسناد جيد (^٧).\nقَالَ البزار: لا نعلمه يروى عنه إلا من هذا الوجه، ولا أسند واقد ابن عبد الرحمن بن سعد بن معاذ إلا هذا الحديث. قَالَ ابن القطان: ولا أعرفه (^٨).\nقلت: قد ذكره ابن حبان في \"ثقاته\" (^٩).\n_________\n(^١) سلف برقم (٢٣١٠)، كتاب: الوكالة، باب: وكالة المرأة الإمام في النكاح.\n(^٢) مسلم (١٤٢٤)، كتاب: النكاح، باب: ندب النظر إلى وجه المرأة.\n(^٣) الترمذي (١٠٨٧)، ابن ماجه (١٨٦٥).\n(^٤) \"صحيح ابن حبان\" ٩/ ٣٥١ (٤٠٤٣).\n(^٥) كذا بالأصول وهو خطأ حديث محمد بن سلمة لم يخرجه الترمذي، بل قال: وفي الباب عن محمد بن مسلمة. اهـ. أما حديث محمد بن مسلمة فهو عند ابن ماجه برقم (١٨٦٤) وفيه الحجاج بن أرطاة.\n(^٦) \"السنن الكبرى\" ٧/ ٨٥.\n(^٧) أبو داود (٢٠٨٢).\n(^٨) \"بيان الوهم والإيهام\" ٤/ ٤٢٩.\n(^٩) \"الثقات\" ٥/ ٤٩٥.","vol":"24","page":387},{"text":"وأبي حميد أخرجه البزار وقال: لا نعلم له طريقًا غير هذا (^١).\nوأخرجه أحمد، وقال أبو حميد أو حميدة: الشك من زهير (^٢). قَالَه ابن حبان في \"صحيحه\" (^٣). وفي الباب أيضًا عن أنس أنه - ﷺ - كان إذا أراد خطبة امرأة بعث أم سليم تنظر إليها .. الحديث (^٤).\nوأخرجه أبو داود في \"مراسيله\" (^٥)، دون ذكر أنس، وذكر البيهقي الوصل من طريقين (^٦)، وذكر مهنا عن أحمد أنه منكر، وذكره الخلال في علله من حديث حماد بن سلمة عن أنس.\nقَالَ أبو عبد الله: أنا وكيع، ثَنَا سفيان، عن رجل أن النبي - ﷺ - بعث عائشة إلى امرأة لتنظر إليها، فلما جاءت قالت: يا رسول الله ما رأيت طائلًا؟ فقال: \"لقد رأيت نجدها خالًا اقشعرت كل شعرة منك\" فقالت: يا رسول الله، ما دونك ستر (^٧).\nأما فقه الباب فالنظر إلى المخطوبة سنة، لهذِه الأحاديث، ولا قائل بوجوبه إذ قد ورد، فلا بأس وشبهه، ولا يقال في الواجب.\n_________\n(^١) \"البحر الزخار\" ٩/ ١٦٥ - ١٦٦ (٣٧١٤).\n(^٢) أحمد ٥/ ٤٢٤.\n(^٣) لم أقف عليه عند ابن حبان.\n(^٤) رواه بهذا اللفظ: الطبراني في \"الأوسط\" ٦/ ٢٠٤ (٦١٩٥)، والضياء في \"المختارة\" ٥/ ١٢١ (١٧٤٥).\nورواه أحمد ٣/ ٢٣١، والحاكم ٢/ ١٦٦، البيهقي ٧/ ٨٧ من طرق عن أنس بغير هذا اللفظ.\n(^٥) \"المراسيل\" ص ١٨٦ (٢١٦).\n(^٦) \"السنن الكبرى\" ٧/ ٨٧.\n(^٧) \"العلل ومعرفة الرجال\" ٢/ ٥٧٠.","vol":"24","page":388},{"text":"وقال ابن بطال: ذهب جمهور العلماء إلى أنه لا بأس بالنظر إلى المرأة إذا أراد أن يتزوجها (^١).\nوهذا قول الأربعة والثوري والكوفيين، وقالوا: (لا) (^٢) ينظر إلى غير وجهها وكفيها. و(قال) (^٣) الأوزاعي: (ينظر إليها ويجتهد وينظر إلى مواضع اللحم (^٤). حجتهم حديث الباب، وما ذكرناه) (^٥). واحتج الشافعي بأنه ينظر إليها بإذنها وبغيره بقوله تعالى: ﴿وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا﴾ [النور: ٣١] قَالَ: الوجه والكفان (^٦).\nوحديث أبي حميد السالف فإنه صريح فيه، قَالَ: فإن لفظه: \"لا حرج أن ينظر الرجل إلى المرأة إذا أراد أن يتزوجها من حيث لا تعلم\"، وخالفهم آخرون وقالوا: لا يجوز لمن أراد النكاح ولا غيره أن ينظر إليها، إلا أن يكون زوجًا لها، أو ذا محرم منها، ووجهاها وكفاها عورة بمنزلة جسدها.\nواحتجوا بحديث ابن إسحاق عن محمد بن إبراهيم، عن سلمة، عن أبي الطفيل، عن علي أنه - ﷺ - قَالَ له: \"يا علي، لا تتبع بالنظرة النظرة، فإنما لك الأولى وليس لك الأخرى\" (^٧).\n_________\n(^١) \"شرح ابن بطال \" ٧/ ٢٣٦.\n(^٢) من (غ).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٩٥، \"الإشراف\" ١/ ١٨ - ١٩.\n(^٤) في الأصل: قاله، والمثبت من (غ).\n(^٥) من (غ).\n(^٦) \"مختصر المزني\" ٣/ ٢٥٦.\n(^٧) رواه أحمد ١/ ١٥٩، وابن أبي شيبة ٤/ ٧ (١٧٢٢١) والدارمي ٣/ ١٧٧٩ (٢٧٥١)، والطحاوي في \"شرح معاني الآثار\" ٣/ ١٤ - ١٥، وابن حبان ١٢/ ٣٨١، والطبراني في \"الأوسط\" ١/ ٢٠٩ (٦٧٤)، والحاكم ٣/ ١٢٣، والضياء في \"المختارة\" ٢/ ١٠٨ - ١٠٩. =","vol":"24","page":389},{"text":"فلما حرم النظرة الثانية؛ لأنها تكون باختيار الناظر، وخالف بين حكمها وحكم ما قبلها إذا كانت بغير اختيار من الناظر، دل عَلَى أنه ليس لأحد أن ينظر إلى وجه امرأة إلا أن تكون زوجة له أو ذات محرم.\nواحتج عليهم أهل المقالة الأولى أن الذي أباحه الشارع في الآثار الأول هو النظر للخطبة لا لغير ذَلِكَ، وذلك لسبب هو حلال، ألا ترى أن رجلًا لو نظر إلى وجه امرأة لا نكاح بينه وبينها للشهادة أن ذَلِكَ جائز، وكذلك إذا نظر إلى وجهها ليخطبها.\nفأما المنهي عنه فالنظر إلى غير الخطبة ولغير ما هو حلال، ورأيناهم لا يختلفون في نظر الرجل إلى صدر الأمة إذا أراد أن يبتاعها جائز له، ولو نظر إليها لغير ذَلِكَ كان عليه حرام، فكذلك نظره إلى وجهها، إن كان فعل ذَلِكَ لمعنى هو حلال، فهو غير مكروه.\nوإذا ثبت أن النظر إلى وجه المرأة لخطبتها حلال، خرج بذلك حكمه من حكم العورة، لأنا رأينا ما هو عورة، لا يباح لمن أراد نكاحها النظر إليه، ألا ترى أنه من أراد نكاح امرأة حرام عليه النظر\n_________\n= قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه.\nوقال الهيثمي في \"المجمع\" ٤/ ٢٧٧: رواه البزار والطبراني ورجال الطبراني ثقات.\nوقال في ٨/ ٦٣: رواه أحمد وفيه ابن إسحاق وهو مدلس وبقية رجاله ثقات. والحديث صححه الألباني في \"صحيح الترغيب والترهيب\" (١٩٠٢). ورواه أبو داود (٢٤١٩)، والترمذي (٢٧٧٧) من حديث شريك عن أبي ربيعة عن ابن بريدة عن أبيه رفعه: \"يا عَلَيّ .. \" الحديث. قال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث شريك. والحديث صححه الألباني في \"صحيح الجامع\" (٧٩٥٣).","vol":"24","page":390},{"text":"إلى شعرها وصدرها وإلى ما أسفل من ذَلِكَ من بدنها، كما يحرم ذَلِكَ منها عَلَى من لم يرد نكاحها، فلما ثبت أن النظر إلى وجهها حلال لمن أراد نكاحها ثبت أنه حلال أيضًا لمن لم يرد نكاحها، إذا لم يقصد بنظره إلى معنى هو عليه حرام، وقد قَالَ المفسرون في قوله: ﴿إِلَّا مَا ظَهَرَ مِنْهَا﴾ أنه الوجه والكفان، وقال ابن عباس: الوجه وباطن الكف (^١).\nفرع:\nلا يشترط رضاها ولا إذنها، وعن مالك رواية ضعيفة: لا ينظر إليها إلا بإذنها.\nفرع:\nإذا لم يمكنه النظر استحب له أن يبعث امرأة تتأملها وتصفها له.\nفرع:\nلا ينظر إليها نظر تلذذ ولا شهوة ولا لزينة، قَالَ الإمام أحمد: ينظر إلى الوجه عَلَى غير طريق لذة، وله أن يردد النظر إليها متأملًا محاسنها.\nقَالَ ابن قدامة: ولا يباح له النظر إلى ما لا يظهر عادة (^٢).\nوعن داود: ينظر إلى جميعها، حَتَّى قَالَ ابن حزم: يجوز النظر إلى ما ظهر وما بطن، بخلاف الجارية المشتراة، فإنه لا يجوز أن ينظر إلا إلى وجها وكفها.\n_________\n(^١) رواه البيهقي في \"السنن\" ٧/ ٩٤ (١٣٥٣٧) وانظر ما سبق في \"شرح معاني الآثار\" ٣/ ١٥ - ١٨.\n(^٢) \"المغني\" ٩/ ٤٩٠.","vol":"24","page":391},{"text":"وهذا لفظه في \"محلاه\": ومن أراد أن يتزوج امرأة فله أن ينظر منها إلى ما بطن وظهر، مستقبلًا لها وغير مستقبل، وليس له ذَلِكَ في الأمة التي يريد شراءها، ولا ينظر منها إلا إلى الوجه والكفين فقط، لكن يأمر امرأة يثق بها إلى أن تنظر إلى جميع جسمها وتخبره (^١). (أبين …) (^٢).\nووجه ما ذكره ظاهر قوله - ﷺ -: \"انظر إليها\"، لنا الآية السالفة ولأنه أبيح للحاجة فيختص بما تدعو إليه، وهو ذَلِكَ، والحديث مطلق ومن نظر إلى وجه إنسان سمي ناظرًا إليه، ومن رآه وعليه ثيابه سمي رائيًا له، كما قَالَ تعالى: ﴿وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ﴾ [المنافقون: ٤]. وقال: ﴿وَإِذَا رَآكَ الَّذِينَ كَفَرُوا﴾ [الأنبياء: ٣٦].\nوفي رواية حنبل عن أحمد: لا بأس أن ينظر إليها وإلى ما يدعو إلى نكاحها من يد أو جسم ونحو ذَلِكَ (^٣).\n_________\n(^١) \"المحلى\" ١٠/ ٣١.\n(^٢) كلمة غير واضحة بالأصل وعليها علامة من الناسخ.\n(^٣) انظر: \"المغني\" ٩/ ٤٩١.","vol":"24","page":392},{"text":"<span data-type='title' id=toc-3121>٣٦ - باب مَنْ قَالَ: لَا نِكَاحَ إِلَّا بِوَلِيٍّ</span>\nلقوله -﷿-: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢] فَدَخَلَ فِيهِ الثَّيِّبُ وَالْبِكْرُ. وَقَالَ تعالى ﴿وَلَا تُنكِحُواْ اَلمُشركِينَ حتَّى يُؤمِنُوْا﴾ [البقرة: ٢٢١] وَقَالَ تعالى: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ [النور: ٣٢].\n\n٥١٢٧ - قَالَ يَحْيَى بْنُ سُلَيْمَانَ: حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ. حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّ النِّكَاحَ فِي الْجَاهِلِيَّةِ كَانَ عَلَى أَرْبَعَةِ أَنْحَاءٍ: فَنِكَاحٌ مِنْهَا نِكَاحُ النَّاسِ الْيَوْمَ، يَخْطُبُ الرَّجُلُ إِلَى الرَّجُلِ وَلِيَّتَهُ أَوِ ابْنَتَهُ، فَيُصْدِقُهَا ثُمَّ يَنْكِحُهَا، وَنِكَاحٌ آخَرُ كَانَ الرَّجُلُ يَقُولُ لاِمْرَأَتِهِ إِذَا طَهُرَتْ مِنْ طَمْثِهَا: أَرْسِلِي إِلَى فُلَانٍ فَاسْتَبْضِعِي مِنْهُ. وَيَعْتَزِلُهَا زَوْجُهَا، وَلَا يَمَسُّهَا أَبَدًا، حَتَّى يَتَبَيَّنَ حَمْلُهَا مِنْ ذَلِكَ الرَّجُلِ الَّذِي تَسْتَبْضِعُ مِنْهُ، فَإِذَا تَبَيَّنَ حَمْلُهَا أَصَابَهَا زَوْجُهَا إِذَا أَحَبَّ، وَإِنَّمَا يَفْعَلُ ذَلِكَ رَغْبَةً فِي نَجَابَةِ الْوَلَدِ، فَكَانَ هَذَا النِّكَاحُ نِكَاحَ الاسْتِبْضَاعِ، وَنِكَاحٌ آخَرُ يَجْتَمِعُ الرَّهْطُ مَا دُونَ الْعَشَرَةِ، فَيَدْخُلُونَ عَلَى الْمَرْأَةِ كُلُّهُمْ يُصِيبُهَا. فَإِذَا حَمَلَتْ وَوَضَعَتْ، وَمَرَّ عَلَيْهَا لَيَالِيَ بَعْدَ أَنْ تَضَعَ حَمْلَهَا، أَرْسَلَتْ إِلَيْهِمْ، فَلَمْ يَسْتَطِعْ رَجُلٌ مِنْهُمْ أَنْ يَمْتَنِعَ حَتَّى يَجْتَمِعُوا عِنْدَهَا، تَقُولُ لَهُمْ: قَدْ عَرَفْتُمُ الَّذِي كَانَ مِنْ أَمْرِكُمْ، وَقَدْ وَلَدْتُ، فَهُوَ ابْنُكَ يَا فُلَانُ. تُسَمِّى مَنْ أَحَبَّتْ بِاسْمِهِ، فَيَلْحَقُ بِهِ وَلَدُهَا، لَا يَسْتَطِيعُ أَنْ يَمْتَنِعَ بِهِ الرَّجُلُ. وَنِكَاحُ الرَّابِعِ يَجْتَمِعُ النَّاسُ الْكَثِيرُ فَيَدْخُلُونَ عَلَى الْمَرْأَةِ لَا تَمْتَنِعُ مِمَّنْ جَاءَهَا، وَهُنَّ الْبَغَايَا كُنَّ يَنْصِبْنَ عَلَى أَبْوَابِهِنَّ رَايَاتٍ تَكُونُ عَلَمًا فَمَنْ أَرَادَهُنَّ دَخَلَ عَلَيْهِنَّ، فَإِذَا حَمَلَتْ إِحْدَاهُنَّ وَوَضَعَتْ حَمْلَهَا جُمِعُوا لَهَا وَدَعَوْا لَهُمُ الْقَافَةَ ثُمَّ أَلْحَقُوا وَلَدَهَا بِالَّذِى يَرَوْنَ، فَالْتَاطَ بِهِ، وَدُعِىَ ابْنَهُ لَا يَمْتَنِعُ مِنْ ذَلِكَ، فَلَمَّا بُعِثَ مُحَمَّدٌ - ﷺ - بِالْحَقِّ هَدَمَ نِكَاحَ الْجَاهِلِيَّةِ كُلَّهُ، إِلاَّ نِكَاحَ النَّاسِ الْيَوْمَ. [فتح ٩/ ١٨٣].","vol":"24","page":393},{"text":"٥١٢٨ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ: ﴿وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللاَّتِى لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ [النساء:١٢٧]. قَالَتْ هَذَا فِي الْيَتِيمَةِ الَّتِي تَكُونُ عِنْدَ الرَّجُلِ -لَعَلَّهَا أَنْ تَكُونَ شَرِيكَتَهُ فِي مَالِهِ، وَهْوَ أَوْلَى بِهَا- فَيَرْغَبُ أَنْ يَنْكِحَهَا، فَيَعْضُلَهَا لِمَالِهَا، وَلَا يُنْكِحَهَا غَيْرَهُ، كَرَاهِيَةَ أَنْ يَشْرَكَهُ أَحَدٌ فِي مَالِهَا. [انظر: ٢٤٩٤ - مسلم: ٣٠٨ - فتح ٩/ ١٨٣].\n\n٥١٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، حَدَّثَنَا ٧/ ٢١ الزُّهْرِيُّ قَالَ: أَخْبَرَنِي سَالِمٌ، أَنَّ ابْنَ عُمَرَ أَخْبَرَهُ أَنَّ عُمَرَ حِينَ تَأَيَّمَتْ حَفْصَةُ بِنْتُ عُمَرَ مِنِ ابْنِ حُذَافَةَ السَّهْمِيِّ -وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مِنْ أَهْلِ بَدْرٍ تُوُفِّيَ بِالْمَدِينَةِ- فَقَالَ عُمَرُ: لَقِيتُ عُثْمَانَ بْنَ عَفَّانَ فَعَرَضْتُ عَلَيْهِ فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ. فَقَالَ: سَأَنْظُرُ فِي أَمْرِي. فَلَبِثْتُ لَيَالِيَ، ثُمَّ لَقِيَنِي فَقَالَ: بَدَا لِي أَنْ لَا أَتَزَوَّجَ يَوْمِي هَذَا. قَالَ عُمَرُ: فَلَقِيتُ أَبَا بَكْرٍ فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ. [انظر: ٤٠٠٥ - فتح ٩/ ١٨٣].\n\n٥١٣٠ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي عَمْرٍو قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي إِبْرَاهِيمُ عَنْ يُونُسَ عَنِ الْحَسَنِ: ﴿فَلَا تَعْضُلُوهُنَّ﴾ [البقرة: ٢٣٢]. قَالَ: حَدَّثَنِي مَعْقِلُ بْنُ يَسَارٍ أَنَّهَا نَزَلَتْ فِيهِ، قَالَ: زَوَّجْتُ أُخْتًا لِي مِنْ رَجُلٍ فَطَلَّقَهَا، حَتَّى إِذَا انْقَضَتْ عِدَّتُهَا جَاءَ يَخْطُبُهَا، فَقُلْتُ لَهُ: زَوَّجْتُكَ وَفَرَشْتُكَ وَأَكْرَمْتُكَ، فَطَلَّقْتَهَا، ثُمَّ جِئْتَ تَخْطُبُهَا، لَا وَاللهِ لَا تَعُودُ إِلَيْكَ أَبَدًا، وَكَانَ رَجُلًا لَا بَأْسَ بِهِ وَكَانَتِ الْمَرْأَةُ تُرِيدُ أَنَّ تَرْجِعَ إِلَيْهِ، فَأَنْزَلَ اللهُ هَذِهِ الآيَةَ: ﴿فَلَا تَعْضُلُوهُنَّ﴾ [البقرة: ٢٣٢] فَقُلْتُ الآنَ: أَفْعَلُ يَا رَسُولَ اللهِ. قَالَ: فَزَوَّجَهَا إِيَّاهُ. [انظر: ٤٥٣٩ - فتح ٩/ ١٨٣].\nوقال يحْيَى بن سُليمَانَ: ثنا ابن وَهْبٍ، عَنْ يُونُسَ. وحَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، ثَنَا عَنْبَسَةُ، ثَنَا يُونُسُ، عَنِ ابن شِهَابٍ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ زَوْجَ النَّبِى - ﷺ - ﵂ - أَخْبَرَتْهُ أَنَّ النِّكَاحَ فِي الجَاهِلِيَّةِ كَانَ عَلَى أَرْبَعَةِ أَنْحَاءٍ .. الحديث.","vol":"24","page":394},{"text":"وأخرجه أبو داود (^١)، ثم ذكر حديث عائشة - ﵂ - ﴿وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ﴾ إلى آخره، وقد سلف (^٢).\nوحديث عمر - ﵁ - حين تأيمت حفصة، وقد سلف (^٣)\nوحديث معقل بن يسار في قوله تعالى: ﴿فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢] [البقرة: ٢٣٢] أَنَّهَا نَزَلَتْ فِيهِ، قَالَ: زَوَّجْتُ أُخْتًا لِي مِنْ رَجُلٍ فَطَلَّقَهَا، حَتَّى إِذَا اْنْقَضتْ عِدَّتُهَا جَاءَ يَخْطُبُهَا، فَقُلْتُ لَهُ: زَوَّجْتُكَ وَفَرَشْتُكَ وَأَكْرَمْتُكَ، فَطَلَّقْتَهَا، ثُمَّ جِئْتَ تَخْطُبُهَا، لَا والله لَا تَعُودُ إِلَيْكَ أَبَدًا. وَكَانَ رَجُلًا لَا بَأْسَ بِهِ، وَكَانَتِ المَرْأَةُ تُرِيدُ أَنَّ تَرْجِعَ إِلَيْهِ، فَأَنْزَلَ اللهُ هذِه الآيَةَ: ﴿فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢] فَقُلْتُ الآنَ: أَفْعَلُ يَا رَسُولَ اللهِ. قَالَ: فَزَوَّجَهَا إِيَّاهُ. وسلف في تفسير سورة البقرة (^٤).\nالشرح:\nتلا البخاري الآية الأولى؛ ليوقف النكاح عَلَى الولي، فعاتب الرب ﷻ معقلًا عند امتناع ردها إلى زوجها، فلو كان لها أن تزوج نفسها أو تعقد النكاح، لم يعاتب أخاها عَلَى الامتناع منه، ولا أمره الشارع بالحنث، فدل عَلَى أن النكاح كان إليه دونها.\nوالعضل: المنع من التزويج، فمنعوا من عدم تزويجهن، كما وعظ أولياء اليتامى أن يعضلوهن إذا رغبوا في أموالهن، فلو كان العقد إليهن لم يكنَّ ممنوعات.\n_________\n(^١) أبو داود (٢٢٧٢).\n(^٢) سلف برقم (٢٤٩٤)، كتاب: الشركة، باب: شركة اليتيم وأهل الميراث.\n(^٣) سلف برقم (٤٠٠٥)، كتاب: المغازي.\n(^٤) سلف برقم (٤٥٢٩) باب: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ﴾.","vol":"24","page":395},{"text":"وأما الآية الثانية فوجه الدلالة منها أن الله تعالى خاطب الأولياء ونهاهم عن إنكاح المشركين ولياتهن المسلمات؛ من أجل أن الولد تبع الأب في دينه؛ لقوله تعالى: ﴿أُولَئِكَ يَدْعُونَ إِلَى النَّارِ﴾ [البقرة: ٢٢١] ولا مدعو في نفس الاعتبار يمكنه الإجابة إلا الولد إذ هو تبع لأبيه في الدين، ولذلك نهى الله تعالى عن إنكاح الإماء المشركات؛ لأن الذي يتزوجها يتسبب أن يولدها، فيبيعها سيدها حاملًا من مشرك؛ إذ أولاد الإماء تبع (لأمهاتهم) (^١) في الرق، فيئول ذَلِكَ إلى تمليك أولاد المسلمين، فيحملونهم عَلَى الكفر، فنهى الله عن ذَلِكَ وحرمه في كتابه، وجوز لمن لم يستطع طولًا (لحرة) (^٢) إذا خشي العنت أن ينكح الأمة المسلمة في ملك المسلم لامتناع تمليكهن المشركين، وأباح له استرقاق ولده واستعباده لأخيه المسلم؛ من أجل أنه فداء من أن يحمله عَلَى غير دين الإسلام، والدليل عَلَى جواز إرقاق الرجل بنيه قوله - ﷺ - في جنين المرأة عبدًا أو وليدةً (^٣)، فلما جعل - ﷺ - عوض الجنين الحر عبدًا وأقامه مقامه، وجوز لأبيه ملكه واسترقاقه عوضًا من ابنه. علمنا أن للرجل أن ينكح من النساء من يسترق ولده منها.\nإذا عرفت ذَلِكَ؛ فاتفق جمهور العلماء عَلَى أنه لا يجوز نكاح إلا بولي إما مناسبة أو وصي -عَلَى من يراه -أو سلطان، ولا يجوز عقد المرأة عَلَى نفسها بحال.\nروي عن عمر وعلي وابن عباس وابن مسعود وأبي هريرة، وروي\n_________\n(^١) في الأصول: لأمهاتهن. ولعل الصواب ما أثبتناه.\n(^٢) في الأصول: يجده، والمثبت من \"شرح ابن بطال\" ٧/ ٢٤٤ وقد أشار محققه إلى أنها في النسخة التي اعتبرها أصلًا: (يجده)، وأثبت (لحرة) من نسخة أخرى.\n(^٣) سيأتي برقم (٥٧٥٩) من كتاب الطب.","vol":"24","page":396},{"text":"عن شريح وابن المسيب والحسن وابن أبي ليلى، وهو قول مالك والثوري والشافعي وأحمد وأبي يوسف ومحمد وإسحاق وأبي عبيد، وحكى ابن المنذر عن الشعبي والزهري أنه إذا تزوجت بغير إذن وليها كفؤًا، فهو جائز (^١).\nوقال مالك في المعتقة والمسكينة التي لا خطب لها فإنها تستخلف عَلَى نفسها من يزوجها، ويجوز ذَلِكَ، وكذلك المرأة يكفلها الرجل أن تزويجه عليها جائز، وأما كل امرأة لها قدر وغنى فلا يزوجها إلا الأولياء أو السلطان (^٢).\nقَالَ أبو حنيفة: إذا كانت بالغة عاقلة زالت ولاية الولي عنها، فإن عقدت بنفسها جاز، وإن ولت رجلًا حَتَّى عقد جاز.\n(ووافق) (^٣) أنها إذا وضعت نفسها بغير كفؤٍ كان للولي فسخه (^٤).\nوشذ أهل الظاهر أيضًا فقالوا: إن كانت بكرًا فلابد من ولي، وإن كانت ثيبًا لم تحتج إلى ولي (^٥)، وهذا خلاف الجماعة، وقد سلف دليل الجمهور.\nقَالَ ابن المنذر: روينا عن علي وابن سيرين والقاسم بن محمد والحسن بن صالح وإسحاق بن راهويه وأبي يوسف القاضي أنهم قالوا: أن الولي السلطان إذا أجازه جاز وإن كان عقد بغير ولي.\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٣/ ٧ - ١٣، \"مختصر اختلاف العلماء\" ٢/ ٢٤٧ - ٢٤٨، \"الاستذكار\" ١٦/ ٣٥ - ٤٢، \"الإشراف\" لابن المنذر ١/ ٢٨، \"الفروع\" ٥/ ١٥٧ - ١٧٦.\n(^٢) نقله ابن القاسم عنه، انظر: \"الاستذكار\" ١٦/ ٣٥.\n(^٣) كذا في الأصول، وفي \"شرح ابن بطال\": (ووافقنا على).\n(^٤) انظر: \"المبسوط\" ٥/ ١٠ - ١٤، \"تبيين الحقائق\" ٢/ ١١٧.\n(^٥) \"المحلى\" ٩/ ٤٥٨ - ٤٥٩.","vol":"24","page":397},{"text":"وقال محمد بن الحسن: إذا تزوجت بغير أمر الولي فالنكاح موقوف حَتَّى يجيزه الولي أو القاضي (^١). وكان أبو يوسف يقول: بضع المرأة إليها والولاية في عقد النكاح لنفسها دون وليها، وليس للولي أن يعترض عليها في نقصان ما تزوجت عليه من مهر مثلها. ثم رجع عن قوله هذا كله إلى قول من قَالَ: لا نكاح إلا بولي. وقوله الثاني هو قول محمد (^٢).\nفصل:\nادعى المهلب أنَّ في الحديث دلالة عَلَى أن الرجل إذا عضل وليته (لا يفتات) (^٣) عليه السلطان فيزوجها بغير أن يأمره بالعقد لها، ويرده عن (العضل) (^٤). كما رد الشارع معقلًا عن ذَلِكَ إلى العقد، ولم يعقده بل دعاه إلى العقد والحنث في يمينه، إذ عقده لأخته من تحبه خير من إبرار اليمين، وأيضًا فقوله تعالى: ﴿وَلَا تُنْكِحُوا الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا﴾ [البقرة: ٢٢١] وقوله: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ [النور: ٣٢] فلم يخاطب تعالى بالنكاح غير الرجال، ولو كان إلى النساء لذكرن في ذَلِكَ (^٥).\nوعندنا السلطان يزوج عند العضل؛ لأنه امتنع من حق واجب عليه فقام مقامه.\nفصل:\nفي عقد عمر عَلَى حفصة - ﵄ - دونها دال عَلَى أنه ليس للبالغة تزويج نفسها دون وليها، ولو كان ذَلِكَ لها لم يكن الشارع يدع\n_________\n(^١) \"الإشراف\" ١/ ٢٢ - ٢٣.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٣.\n(^٣) لعل ما هنا أصوب مما وقع في \"شرح ابن بطال\": يؤكده السياق بعده.\n(^٤) في الأصول: (العقد) ولعل الصحيح ما أثبتناه وهو الذي في \"شرح ابن بطال\".\n(^٥) انظر: \"شرح ابن بطال\" ٧/ ٢٤٢ - ٢٤٣.","vol":"24","page":398},{"text":"خطبة حفصة إلى نفسها؛ إذ كانت أولى بنفسها من أبيها، ويخطبها إلى من لا يملك أمرها ولا العقد عليها.\nوفيه: بيان قوله - ﵇ -: \"الأيم أحق بنفسها من وليها\" (^١) معناه: أنها أحق بنفسها في أنه لا يعقد عليها إلا برضاها، لا أنها أحق بنفسها في أن تعقد عليها عقدة نكاح دون وليها. قال ابن المنذر: ولا نعلم أحدًا من الصحابة ثبت عنه خلاف ما قلناه.\nفصل:\nقول عائشة: (إن النكاح كان عَلَى أربعة أنحاء .. فنكاح الناس اليوم: يخطب الرجل إلى الرجل وليته أو ابنته)، حجة في أن سنة عقد النكاح إلى الأولياء. وما روى مالك عنها أنها زوجت بنت أخيها عبد الرحمن وهو غائب، فلما قدم قال: مثلي يفتات عليه في بناته (^٢). وهو دال على أنه لا يفتقر إلى ولي، فمعناه الخطبة.\nوالكلام في الرضا والصداق دون العقد، توضحه رواية ابن جريج، عن عبد الرحمن بن القاسم بن محمد بن أبي بكر الصديق التيمي، عن أبيه، عنها أنها أنكحت [رجلًا] (^٣) من بني أختها امرأة من بني أخيها، فضربت بينهم بسترٍ ثم تكلمت حَتَّى إذا لم يبق إلا العقد، أمرت رجلًا فأنكح، ثم قالت: ليس إلى النساء نكاح (^٤).\n_________\n(^١) رواه مسلم (١٤٢١)، كتاب: النكاح، باب: استذان الثيب في النكاح بالنطق، والبكر بالسكوت.\n(^٢) \"الموطأ\" برواية يحيى ص ٣٤٣.\n(^٣) ساقطة من الأصول، والمثبت من \"شرح معاني الآثار\".\n(^٤) رواه ابن أبي شيبة ٣/ ٤٤٤ (١٥٩٥٣) والطحاوي في \"شرح معاني الآثار\" ٣/ ١٠، والبيهقي في \"السنن\" ٧/ ١١٢.","vol":"24","page":399},{"text":"وفي رواية: يا فلان زوج فإن النساء لا يزوجن (^١).\nقال ابن المنذر: وأما تفريق مالك بين المولاة والمسكينة، وبين من لها منهن قدر وغنى، فليس ذَلِكَ مما يجوز أن يفرف به؛ إذ قد سوى الشارع بين الناس جميعًا فقال: \"المسلمون تتكافأ دماؤهم\" (^٢). فسوى بين الجميع في الدماء، فوجب أن يكون حكمهم فيما دون الدماء سواء (^٣).\nفصل:\nقال الداودي: بقي على عائشة - ﵂ - نحو لم تذكره وذكره الله تعالى في كتابه، قوله: ﴿وَلَا مُتَّخِذَاتِ أَخْدَانٍ﴾ [النساء: ٢٥] كانوا يقولون: ما استتر فلا بأس به، وفيما ظهر فهو لوم. ونكاح المتعة أيضًا أهملته.\nوفي الدارقطني عن أبي هريرة - ﵁ -: كان البدل في الجاهلية أن يقول (الرجل) (^٤) للرجل: تنزل لي عن امرأتك وأنزل لك عن امرأتي وأزيدك (^٥).\nومرادها: بالأنحاء: الضروب. والاستبضاع: استفعال من البضع وهو النكاح، ويطلق أيضًا على العقد والجماع، وعلى الفرج.\n_________\n(^١) رواها ابن أبي شيبة ٣/ ٤٤٤ (١٥٩٥٣)، ورواه عبد الرزاق ٦/ ٢٠١ عن ابن جريج عن عائشة.\n(^٢) رواه أبو داود (٢٧٥١)، وابن ماجه (٢٦٨٥)، وأحمد ٢/ ١٨٠، والحديث صححه الألباني في \"الإرواء\" (٢٢٠٨).\n(^٣) \" الإشراف\" ١/ ٢٣.\n(^٤) من (غ).\n(^٥) \"السنن\" ٣/ ٢١٨.","vol":"24","page":400},{"text":"فصل:\nودعوا لهم القافة، ثم ألحقوا ولدها بالذي يرون فالتاط به. وفي نسخة: بالذي يرون فإذا لحقه فالتاطه ودُعي ابنه. ومعنى التاطه: استلحقه، وأصل اللوط: اللصوق، ومنه قول أبي بكر وعمر ﵄: والولد ألوط (^١). أي: ألصق بالقلب.\nوقول معقل: (زوجتك وفرشتك). أي: جعلتها لك فراشًا، يقال: فرشته وفرشت له. مثل: وزنته ووزنت له، وكلته وكلت له.\nوقوله: (وَكَانَ رَجُلًا لَا بَأْسَ بِهِ). يعني: صالحًا، وهو مما غيرته العامة، فكنوا به عمن لا خير فيه، وحقيقة اللفظ أنه كان جيدًا. وسلف حديث معقل أيضًا في تفسير سورة البقرة.\nفصل:\nفي أفراد مسلم من حديث ابن عباس - ﵄ - أن النبي - ﷺ - قال: \"الأيم أحق بنفسها من وليها، والبكر تستأذن في نفسها، وإذنها صماتها\" وفي رواية: \"الثيب أحق بنفسها من وليها، والبكر تستأمر، وإذنها سكوتها\" وفي أخرى له: \"البكر يستأذنها أبوها في نفسها، وإذنها صماتها\" وربما قال: \"وصمتها إقرارها\" (^٢).\n_________\n(^١) هذا من قول أبي بكر - ﵁ - كما رواه البخاري في \"الأدب المفرد\" ص ٤٢ (٨٤)، وابن عساكر في \"تاريخ دمشق\" ٤٤/ ٢٤٧ من طريق هشام بن عروة عن أبيه عن عائشة قالت: قال أبو بكر يومًا: والله ما عَلَى الأرض رجل أحب إليّ من عمر، فلما خرج رجع، فقال: كيف حلفت، أي بنية؟ فقلت له، فقال: أعز عليّ، والولد ألوط.\nقال الألباني: حسن الإسناد. اهـ.\n(^٢) مسلم (١٤٢١).","vol":"24","page":401},{"text":"ولأبي داود والنسائي على شرط الشيخين: \"ليس للولي مع الثيب أمر، واليتيمة تستأمر، وصمتها إقرارها\" (^١).\nوفي رواية لأحمد في حديث خنساء فقال - ﵇ -: \"هي أولى بأمرها\" فانتُزعت من الذي زوجها أبوها وتزوجت من أرادت (^٢). وله عن بريدة: جاءت امرأة فقالت: زوجني أبي ابن أخيه، فجعل - ﵇ - الأمر إليها، فقالت: أجزت ما صنع أبي، ولكن أردت أن تعلم النساء أن ليس إلى الآباء من الأمر شيء (^٣). وكلها دالة على اعتبار الولي.\nفصل:\nوقوله: (وقال يحيى بن سليمان) إلى آخره. فيه رد على ابن خزيمة عَلَى ما نقله عنه الدارقطني: لم يروه إلا ابن وهب، فقد رواه عنبسة أيضًا كما ساقه البخاري.\nفصل:\nفي اعتبار الولي أحاديث:\nأحدها:\nحديث عائشة - ﵂ - أن النبي - ﷺ - قال: \"لا نكاح إلا بولي وشاهدي عدل، وما كان من نكاح على غير ذَلِكَ فهو باطل، فإن تشاجروا فالسلطان ولي مَن لا ولي له\" أخرجه ابن حبان في \"صحيحه\" وقال: لا يصح في ذكر الشاهدين غيره (^٤).\n_________\n(^١) أبو داود (٢١٠٠)، النسائي ٦/ ٨٥.\n(^٢) أحمد ٦/ ٣٢٨ - ٣٢٩.\n(^٣) الذي وقفت عليه في \"المسند\" ٦/ ١٣٦: عن عبد الله بن بريدة عن عائشة، أما حديث بريدة فرواه ابن ماجه (١٨٧٤) وقال الألباني في \"ضعيف ابن ماجه\" (٤١١): ضعيف شاذ.\n(^٤) \"صحيح ابن حبان\" ٩/ ٣٨٦ (٤٠٧٥).","vol":"24","page":402},{"text":"وأخرجه الحاكم وصححه (^١)، وابن الجارود في \"منتقاه\" (^٢). وفي كتاب \"من حدث ونسي\" للخطيب، عن يحيى بن معين أن يحيى بن أكثم كتب: قد اتضح عندك هذا الحديث، فصححه ثم أوضحه. وصححه أحمد في \"سؤالات المروذي\" له.\nثانيها:\nحديث أبي موسى مرفوعًا: \"لا نكاح إلا بولي\". خرجه أبو داود (^٣) والترمذي وابن ماجه، وصححه ابن حبان والحاكم (^٤)، وصححه أيضًا البخاري (^٥) والترمذي (^٦).\nثالثها:\nحديث أبي هريرة مرفوعًا: \"لا تزوج المرأة المرأة، ولا تزوج المرأة نفسها\" وكنا نقول: التي تزوج نفسها هي الزانية. أخرجه الدارقطني بإسناد على شرط الصحيح (^٧).\n_________\n(^١) \"المستدرك\" ٢/ ١٦٨ وقال: حديث صحيح على شرط الشيخين ولم يخرجاه. اهـ.\n(^٢) \"المنتقى\" ٣/ ٣٨.\n(^٣) أبو داود (٢٠٨٥).\n(^٤) الترمذي (١١٠١)، وابن ماجه (١٨٨١)، وابن حبان ٩/ ٣٨٨ - ٣٨٩، و\"المستدرك\" ٢/ ١٦٩ - ١٧٠.\n(^٥) قال الحاكم في \"المستدرك\" ٢/ ١٦٩: رجعنا إلى الأصل الذي لم يسع الشيخين إخلاء الصحيحين عنه وهو حديث أبي إسحاق عن أبي بردة عن أبي موسى. اهـ. وأخرج البيهقي قول البخاري عندما سُئل عن هذا الحديث: الزيادة من الثقة مقبولة وإسرائيل بن يونس ثقة، وإن كان شعبة والثوري أرسلاه فإن ذلك لا يضر الحديث. انظر \"السنن\" ٧/ ١٠٨.\n(^٦) \"علل الترمذي\" ١/ ٤٢٩ - ٤٣٠.\n(^٧) \"السنن\" ٣/ ٢٢٧.","vol":"24","page":403},{"text":"رابعها:\nحديث عائشة - ﵁ - قالت: قال رسول الله - ﷺ -: \"أيما امرأة نكحت بغير إذن وليها فنكاحها باطل -ثلاث مرات- فإن دخل بها فالمهر لها بما أصاب منها، فإن تشاجروا فالسلطان ولي من لا ولي له\" رواه أبو داود وابن ماجه والترمذي، وحسنه وصححه ابن حبان، والحاكم على شرط الشيخين (^١)، وقال ابن معين: إنه أصح ما في الباب.\nوفي الباب أيضًا عن ابن عباس، أخرجه أبو الشيخ، وجابر أخرجه أبو يعلى (^٢) وأبي سعيد أخرجه الدارقطني (^٣).\nقال الحاكم: وفي الباب -يعني مرفوعًا- عن علي، ومعاذ بن جبل، والمسور بن مخرمة، وابن مسعود، وابن عمر، وابن عمرو بن العاصي، وأبي ذر والمقداد بن الأسود، وأنس، وابن عباس، وجابر، وأم سلمة وزينب زوجي رسول الله - ﷺ -، وأكثرها صحيح (^٤).\nقُلْتُ: وتأويل \"فنكاحها باطل\" أي: سيبطل باعتراض الولي، بعيد. وتأول الطحاوي حديث: \"لا نكاح إلا بولي\" على أنه يحتمل أن يريد أقرب عصبة أو يكون من تولية المرأة ذَلِكَ من الرجال، وإن كان بعيدًا، أو أن يكون هو الذي إليه ولاية الوضع من والد الصغيرة أو مولى الأمة، أو أن يريد امرأة حرة بالغة بنفسها، فيكون ذَلِكَ على أنه ليس لأحد أن يعقد نكاحًا على بضع إلا ولي ذَلِكَ البضع، قال:\n_________\n(^١) أبو داود (٢٠٨٣)، الترمذي (١١٠٢)، ابن ماجه (١٨٧٩)، ابن حبان ٩/ ٣٨٤ (٤٠٧٤)، الحاكم ٢/ ١٦٨.\n(^٢) \"مسند أبي يعلى\" ٤/ ٧٢ (٢٠٩٤).\n(^٣) \"السنن\" ٣/ ٢٢٠.\n(^٤) \"المستدرك\" ٢/ ١٧٢ بتصرف.","vol":"24","page":404},{"text":"وذلك أمر جائز في اللغة، قال تعالى: ﴿فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ﴾ [البقرة: ٢٨٢] قيل: يريد ولي الحق، وهو الذي له الحق، فلا يتعين لأحدهما إلا بدليل.\nثم ذكر حديث تزويج عمر أمه أم سلمة وهو صغير، مات رسول الله - ﷺ - وعمره سبع سنين (^١).\nوجوابه: أن نكاحه - ﵇ - لا يحتاج إلى ولي.\nوقد ذكر ابن سعد أن الذي زوجها له سلمة بن أبي سلمة، وكان أكبر من أخيه عمر، وسيأتي في باب السلطان ولي المراد بالأول.\nفصل:\nالبخاري روى حديث معقل عن أحمد بن أبي عمرو -هو أبو علي، وأبو عمرو وهو حفص- بن عبد الله بن راشد السلمي مولاهم النيسابوري، قاضيها، مات في المحرم سنة ثمان وخمسين ومائتين بعد محمد بن يحيى بستة أشهر، وقيل: توفي سنة ستين (^٢).\nوإبراهيم شيخ والده هو ابن طهمان الهروي أبو سعيد، سكن نيسابور، ثم سكن مكة، ومات بها سنة ثلاث وستين ومائة (^٣).\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ١٠ - ١٢.\n(^٢) انظر: \"الجرح والتعديل\" ٢/ ٤٨ (٤١)، \"تهذيب الكمال\" ١/ ٢٩٤ (٤٧).\n(^٣) انظر: \"تاريخ بغداد\" ٦/ ١٠٥، \"تهذيب الكمال\" ٢/ ١٠٨ (١٨٦).","vol":"24","page":405},{"text":"<span data-type='title' id=toc-3122>٣٧ - باب إِذَا كَانَ الوَلِيُّ هُوَ الخَاطِبَ</span>\nوَخَطَبَ المُغِيرَةُ بْنُ شُعْبَةَ امْرَأَةً هُوَ أَوْلَى النَّاسِ بِهَا، فَأَمَرَ رَجُلًا فَزَوَّجَهُ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ لأُمِّ حَكِيمٍ بِنْتِ قَارِظٍ أَتَجْعَلِينَ أَمْرَكِ إِلَيَّ؟ قَالَتْ: نَعَمْ. فَقَالَ: قَدْ تَزَوَّجْتُكِ. وَقَالَ عَطَاءٌ: لِيُشْهِدْ أَنِّي قَدْ نَكَحْتُكِ أَوْ لِيَأْمُرْ رَجُلًا مِنْ عَشِيرَتِهَا. وَقَالَ سهْلٌ: قَالَتِ امْرَأَةٌ لِلنَّبِيِّ - ﷺ -: أَهَبُ لَكَ نَفْسِي. فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، إِنْ لَمْ تَكُنْ لَكَ بِهَا حَاجَةٌ فَزَوِّجْنِيهَا.\n\n٥١٣١ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - فِي قَوْلِهِ: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللهُ يُفْتِيكُمْ فِيهِنَّ﴾ [النساء: ١٢٧] إِلَى آخِرِ الآيَةِ، قَالَتْ: هِيَ الْيَتِيمَةُ تَكُونُ فِي حَجْرِ الرَّجُلِ، قَدْ شَرِكَتْهُ فِي مَالِهِ، فَيَرْغَبُ عَنْهَا أَنْ يَتَزَوَّجَهَا، وَيَكْرَهُ أَنْ يُزَوِّجَهَا غَيْرَهُ، فَيَدْخُلَ عَلَيْهِ فِي مَالِهِ، فَيَحْبِسُهَا، فَنَهَاهُمُ اللهُ عَنْ ذَلِكَ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح ٩/ ١٨٨].\n\n٥١٣٢ - حَدَّثَنَا أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو حَازِمٍ، حَدَّثَنَا سَهْلُ بْنُ سَعْدٍ: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - جُلُوسًا، فَجَاءَتْهُ امْرَأَةٌ تَعْرِضُ نَفْسَهَا عَلَيْهِ، فَخَفَّضَ فِيهَا النَّظَرَ وَرَفَعَهُ فَلَمْ يُرِدْهَا، فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ زَوِّجْنِيهَا يَا رَسُولَ اللهِ. قَالَ: «أَعِنْدَكَ مِنْ شَيْءٍ؟». قَالَ: مَا عِنْدِي مِنْ شَيْءٍ. قَالَ: «وَلَا خَاتَمًا مِنْ حَدِيدٍ؟». قَالَ: وَلَا خَاتَمًا مِنَ حَدِيدٍ وَلَكِنْ أَشُقُّ بُرْدَتِي هَذِهِ فَأُعْطِيهَا النِّصْفَ، وَآخُذُ النِّصْفَ. قَالَ: «لَا، هَلْ مَعَكَ مِنَ الْقُرْآنِ شَيْءٌ؟». قَالَ: نَعَمْ. قَالَ: «اذْهَبْ فَقَدْ زَوَّجْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح / ١٨٨].\nذكر فيه أثر المغيرة بن شعبة وابن عوف وعطاء، وقد أسلفتهن في باب الأكفاء في المال.","vol":"24","page":406},{"text":"وَقَالَ سَهْلٌ: قَالَتِ امْرَأَةٌ لِلنَّبِيِّ - ﷺ -: أَهَبُ لَكَ نَفْسِي. فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، إِنْ لَمْ تَكُنْ لَكَ بِهَا حَاجَةٌ فَزَوِّجْنِيهَا. وقد سلف.\nوذكر فيه حديث عائشة في قوله: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ وقد سلف.\nوحديث سهل في الواهبة وقد سلف وفي آخره \"زوجتكها بما معك من القرآن\".\nواختلف العلماء في الولي هل يزوج نفسه من وليته إذا أذنت له ويعقد النكاح، ولا يرفع ذَلِكَ إلى السلطان على أقوال سلفت هناك، وعندنا: لا يجمع بين الطرفين إلا الجد في تزويج بنت ابنه بابن ابنه (^١).\nوقال ابن التين عن مذهبه ومذهب الشافعي: إن الخاطب يكون وليًّا. خلافًا للمغيرة وأحمد وأبي حنيفة (^٢). ثم قال: دليلنا قصة صفية وقوله: \"لا نكاح إلا بولي\" وقول أم حكم: نعم، فتزوجها. يريد أنها لم تنكر ولو أنكرته. فقال مالك وغيره ذَلِكَ لها.\nوفيه قول: أنه لازم لها. فإن زوجها من غيره، فألزمها ذَلِكَ مرة في \"المدونة\"، ومرة نعم قال: لم يلزمها (^٣).\n_________\n(^١) انظر: \"البيان\" ٩/ ١٩٠، \"روضة الطالبين\" ٧/ ٧٠.\n(^٢) ما نقله ابن التين عن أبي حنيفة والشافعي لا يصح، والمشهور خلافه. انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٥٩ - ٢٦٠، \"معرفة السنن والآثار\" للبيهقي ١٠/ ٧٢ - ٧٣، \"الإشراف\" ١/ ٣٠ - ٣١، \"البيان\" ٩/ ١٨٨.\n(^٣) \"المدونة\" ٢/ ١٤٨، ١٤٩. وانظر: \"التفريع\" ٢/ ٣٢.","vol":"24","page":407},{"text":"<span data-type='title' id=toc-3123>٣٨ - باب إِنْكَاحِ الرَّجُلِ وَلَدَهُ الصِّغَارَ</span>\nلِقَوْلِهِ تَعَالَى: ﴿وَاللَّائِي لَمْ يَحِضْنَ﴾ [الطلاق: ٤] فَجَعَلَ عِدَّتَهَا ثَلَاثَةَ أَشْهُرٍ قَبْلَ البُلُوغِ.\n\n٥١٣٣ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - تَزَوَّجَهَا وَهْيَ بِنْتُ سِتِّ سِنِينَ، وَأُدْخِلَتْ عَلَيْهِ وَهْيَ بِنْتُ تِسْعٍ، وَمَكَثَتْ عِنْدَهُ تِسْعًا. [انظر: ٣٨٩٤ - مسلم: ١٤٢٢ - فتح ٩/ ١٩٠].\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - تَزَوَّجَهَا وَهْيَ بِنْتُ\nسِتِّ سِنِينَ، وَأُدْخِلَتْ عَلَيْهِ وَهْيَ بِنْتُ تِسْعٍ، وَمَكَثَتْ عِنْدَهُ تِسْعًا.\nكأن البخاري أراد بهذِه الترجمة الرد على ابن شبرمة، فإنه حكي عنه أن تزويج الآباء الصغار لا يجوز، ولهن الخيار إذا بلغن (^١).\nقال الطحاوي: ولم يقل به أحد من الفقهاء غيره ولا يلتفت إليه، لشذوذه، ومخالفته دليل الكتاب والسنة، وإنما اختلفوا في الأولياء غير الآباء إذا زوج الصغيرة كما سلف.\nونقل المهلب الإجماع على أنه يجوز للأب تزويج ابنته الصغيرة التي لا يوطأ مثلها؛ لعموم الآية، ويجوز نكاح من لم تحض من أول ما تخلق (^٢).\nوأغرب ابن حزم فقال: لا يجوز للأب ولا لغيره نكاح الصغير الذكر حَتَّى يبلغ، فإن فعل فهو مفسوخ أبدًا. واختاره قوم، ولا حجة لهم إلا قياسه على الصغيرة، ولو كان القياس حقًّا لكان قد عارض هذا\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٥٧.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٢٤٧.","vol":"24","page":408},{"text":"قياس مثله، وهو أنهم أجمعوا أن الذكر إذا بلغ لم يكن لأبيه ولا لغيره مدخل في إنكاحه، بخلاف الأنثى الذي له فيه مدخل إما بانكاح أو بإذن؛ فلذا يجب أن يكون حكمهما مختلفين (^١).\nقال أبو عبيد: الفرق بين الأب وغيره أنه ليس لأحد من الأولياء معه ولايِة ما لم يأت منه عضل، فيكون هو المخرج لنفسه من ولايتها.\nوفيه: دلالة على جواز (نكاح من لا وطء) (^٢) لعلة بأحد الزوجين، لصغر أو آفة أو غير إرب في الجماع، بل بحسن العشرة، والتعاون على الدهر، وكفاية المؤنة والخدمة، بخلاف من يقول: لا يجوز نكاح لا وطئ فيه. ويؤيد هذا حديث سودة حيث وهبت يومها لعائشة وقالت: ما لي في الرجال من إرب.\nواختلف العلماء في الوقت الذي تدخل فيه المرأة على زوجها إذا اختلف الزوج وأهلها في ذَلِكَ، فقالت طائفة: تدخل عليه وهي بنت تسع، اتباعًا لحديث عائشة - ﵂ -، وهو قول أحمد وأبي عبيد (^٣).\nوقال أبو حنيفة: نأخذ بالتسع غير أنا نقول: إن بلغتها ولم تقدر على الجماع كان لأهلها منعها، وإن لم تبلغ التسع وقويت على الرجال لم يكن لهم منعها من زوجها (^٤).\n_________\n(^١) \"المحلى\" ٩/ ٤٦٢.\n(^٢) كذا بالأصول، وفي \"عمدة القاري\" ١٦/ ٣١٩: (نكاح لا وطء فيه) وهو المناسب للسياق.\n(^٣) انظر: \"المغني\" ١٠/ ١٦٩.\n(^٤) لم أجد قول أبي حنيفة فيما بين يدي من كتب المذهب، والمسألة موجودة عندهم في كتاب النفقات، قالوا: أنه لا تجب النفقة للصغيرة التي لا يجامع مثلها حتى =","vol":"24","page":409},{"text":"وكان مالك يقول: لا نفقة لصغيرة حَتَّى تدرك أو تطيق الرجال (^١).\nوقال الشافعي: إذا قاربت البلوغ وكانت جسيمة تحتمل الجماع فلزوجها أن يدخل بها، وإلا منعها أهلها حَتَّى تحتمله (^٢).\nفصل:\nاختلف على هشام بن عروة في سن عائشة - ﵂ - حين العقد، فروى عنه سفيان بن سعيد (^٣)، وعلي بن مسهر، وأبو أسامة (^٤)، وأبو معاوية (^٥)، وعباد بن عباد، وعبدة (^٦): ست سنين.\nورواه الزهري عنه (^٧) وحماد بن زيد (^٨) وجعفر بن سليمان (^٩) فقالوا: سبع سنين. وطريق الجمع أنه كان لها ست سنين وكسر، ففي رواية: أُسقط، وفي أخرى أُثبت بدخولها في السبع، أو أنها قالته تقريبًا (^١٠).\n_________\n= تبلغ مبلغًا يجامع مثلها. واختلف في حد المطيقة له عندهم، قال صاحب \"البحر الرائف\": والصحيح أنه غير مقدر بالسن، وإنما العبرة لالحتمال والقدرة على الجماع، فإن السمينة الضخمة تحتمل الجماع وإن كانت صغيرة السن، كذا في التبيين، وذكر العتابي أنهابنت تسع واختاره مشايخنا. اهـ. انظر: \"المبسوط\" ٥/ ١٨٧، \"البحر الرائق\" ٤/ ١٩٦.\n(^١) \"المدونة\" ٢/ ١٩٠.\n(^٢) \"الأم\" ٥/ ٨٥.\n(^٣) سيأتي برقم (٥١٣٣).\n(^٤) سبقا برقم (٣٨٩٤، ٣٨٩٦).\n(^٥) رواه مسلم (١٤٢٢/ ٧٠).\n(^٦) رواه مسلم (١٤٢٢/ ٧٠).\n(^٧) رواه مسلم (١٤٢٢/ ٧١).\n(^٨) رواه أبو داود (٢١٢١).\n(^٩) رواه النسائي ٦/ ٨٢.\n(^١٠) انظر: \"مسلم بشرح النووي\" ٩/ ٢٠٧.","vol":"24","page":410},{"text":"ويؤيد الثاني ما رواه أبو عبيدة عن أبيه من طريق ابن ماجه: تزوج رسول الله - ﷺ - عائشة وهي بنت سبع سنين (^١).\nفصل:\nحكى الداودي عن ابن أبي ليلى: لا يزويج الأب ابنته الصغيرة إلا برضاها (^٢). وعن أحمد: توكل بنت تسع من يزوجها (^٣). وعن طاوس أنها تخير إذا بلغت (^٤)، وما ذكره البخاري يرد عليهم.\nوعندنا أن للأب وكذا الجد عند عدمه يزوج البكر صغيرة وكبيرة بغير إذنها، ويستحب استئذان الكبيرة، وهو مذهب مالك في الأب (^٥).\nوعن أبي حنيفة: لا يجوز له ذَلِكَ حَتَّى يستأذنها إذا بلغت، فإن لم تفعل وكرهته فسخ (^٦)، دليلنا قوله - ﵇ -: \"والبكر يزوجها أبوها\".\n_________\n(^١) ابن ماجه (١٨٧٧).\n(^٢) انظر: \"الإشراف\" ١/ ٢٦.\n(^٣) انظر: \"المغني\" ٩/ ٤٠٤ - ٤٠٥.\n(^٤) السابق ٩/ ٤٠٢.\n(^٥) انظر: \"المدونة\" ٢/ ١٤٠، \"روضة الطالبين\" ٧/ ٥٣ - ٥٤.\n(^٦) \"مختصر الطحاوي\" ص ١٧٢.","vol":"24","page":411},{"text":"<span data-type='title' id=toc-3124>٣٩ - باب تَزوِيجِ الأَبِ ابنتَهُ مِنَ الإِمَامِ</span>\nوَقَالَ عُمَرُ: خَطَبَ النَّبِيُّ - ﷺ - إِلَيَّ حَفْصَةَ فَأَنْكَحْتُهُ [انظر: ٤٠٠٥].\n\n٥١٣٤ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - تَزَوَّجَهَا وَهْيَ بِنْت سِتِّ سِنِينَ، وَبَنَى بِهَا وَهْيَ بِنْت تِسْعِ سِنِينَ. قَالَ هِشَامٌ: وَأُنْبِئْتُ أَنَّهَا كَانَتْ عِنْدَة تِسْعَ سِنِينَ. [انظر: ٣٨١٤ - مسلم: ١٤٢٢ - فتح ٩/ ١٩٠].\n(وقال عمر - ﵁ -: خَطبَ النبي - ﷺ - حَفْصَةَ فَأَنْكَحْتُهُ) وقد سلف.\nثم ساق من حديث هشام بن عروة، عن أبيه، عن عائشة ﵂ أَنَّه - ﵇ - تَزَوَّجَهَا وَهْيَ بِنْتُ سِتِّ سِنِينَ، وَبَنَى بِهَا وَهْيَ بِنْتُ تِسْعِ سِنِينَ.\nقَالَ هِشَامٌ: وَأُنْبِئْتُ أَنَّهَا كَانَتْ عِنْدَهُ تِسْعَ سِنِينَ.\nوقد سلف في الباب قبله (^١).\nومعنى الباب: أن الإمام وإن كان وليًّا، وكان النبي - ﷺ - أفضل الأولياء وخطب حفصة لأبيها عمر وأنكحه إياها، دل ذَلِكَ على أن الأب أولى من الإمام، وأن السلطان ولي من لا ولي له، وهو إجماع، ودل أيضًا على صحة مقالة مالك والشافعي والجمهور أن الولي من شروط النكاح، وأنه مفتقر إليه (^٢)؛ ولذلك خطب عائشة - ﵇ - إلى أبي بكر، فزوجه.\n_________\n(^١) سلف برقم (٥١٣٣).\n(^٢) انظر: \"المدونة\" ٢/ ١٥١، \"الأم\" ٥/ ١١، \"الإشراف\" ١/ ٣٣.","vol":"24","page":412},{"text":"وقال ابن المنذر: وفي إنكاح أبي بكر - ﵁ - رسول الله - ﷺ - دلالة على إباحة النكاح بغير شهود، إذ لا يعلم في شيء من الأخبار أن شاهدًا حضر ذَلِكَ النكاح، والأخبار التي رويت عن عائشة وغيرها بخلاف ذَلِكَ؛ لأنها واهية لا تثبت عند أهل المعرفة بالأخبار.\nقُلْتُ: نكاحه - ﵇ - لا يحتاج إلى شهود إلا من أنكره بخلافنا.","vol":"24","page":413},{"text":"<span data-type='title' id=toc-3125>٤٠ - باب السُّلْطَانُ وَلِيٌّ بِقَوْلِ النَّبِيِّ - ﷺ -: \"زَوَّجْنَاكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ</span>\"\n٥١٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: إِنِّي وَهَبْتُ مِنْ نَفْسِي. فَقَامَتْ طَوِيلًا، فَقَالَ رَجُلٌ: زَوِّجْنِيهَا، إِنْ لَمْ تَكُنْ لَكَ بِهَا حَاجَةٌ. قَالَ: «هَلْ عِنْدَكَ مِنْ شَيْءٍ تُصْدِقُهَا؟». قَالَ: مَا عِنْدِي إِلاَّ إِزَارِي. فَقَالَ: «إِنْ أَعْطَيْتَهَا إِيَّاهُ جَلَسْتَ لَا إِزَارَ لَكَ، فَالْتَمِسْ شَيْئًا». فَقَالَ: مَا أَجِدُ شَيْئًا. فَقَالَ: «الْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيدِ». فَلَمْ يَجِدْ، فَقَالَ: «أَمَعَكَ مِنَ الْقُرْآنِ شَيْءٌ؟». قَالَ: نَعَمْ سُورَةُ كَذَا وَسُورَةُ كَذَا لِسُوَرٍ سَمَّاهَا. فَقَالَ: «زَوَّجْنَاكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح ٩/ ١٩٠].\nثم ساقه من حديث سهل بن سعد باللفظ المذكور وقد سلف (^١).\nوقام الإجماع على ما ترجمه وهو أنه ولي من لا ولي له، وأجمعوا أيضًا على أنه يزوج المرأة إذا أرادت النكاح ودعت إلى كفؤ وامتنع (الولي) (^٢) أن يزوجها.\nواختلفوا إذا غاب عن البكر أبوها وعُمي خبره وضربت فيه الآجال من يزوجها؟ فقال أبو حنيفة ومالك: يزوجها أخوها بإذنها.\nوقال الشافعي: يزوجها السلطان دون باقي الأولياء، وكذلك الثيب إذا غاب أقرب أوليائها (^٣).\n_________\n(^١) سلف برقم (٢٣١٠)، كتاب: الوكالة، باب: وكالة المرأة الإمام في النكاح.\n(^٢) من (غ).\n(^٣) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٢٥٣ - ٢٥٤، \"النوادر والزيادات\" ٤/ ٣٩٦، \"الأم\" ٥/ ١٢.","vol":"24","page":414},{"text":"حجة الأولين أن الأخ عصبة يجوز أن يزوجها بإذن مع عدم أبيها بالموت؛ لتعذر التزويج من قبله، وكذا مع حياته إذا تعذر التزويج من جهته، دليل ذَلِكَ أن فسق الأب وجنونه ينقل الولاية إلى غيره، ألا ترى أن الأب إذا مات كان الأخ أولى من السلطان. واحتج الشافعي بأن السلطان يستوفي حقوقها وينظر فى مالها إذا فُقد أبوها؛ فلذلك هو أحق بالتزويج من أخيها.\nواختلفوا في الولي من هو؟ فقال مالك والليث والثوري والشافعي: هو العصبة الذي يرث دون الخال والجد للأم والأخ -عند مالك في النكاح وكذا عندنا- وقال محمد بن الحسن: كل من لزمه اسم الولي فهو ولي يزوج، وبه قال أبو ثور (^١).\nحجة الأول أن الولاء لما كان مستحقًّا بالتعصيب لم يكن للأخ فيه مدخل؛ لعدم التعصيب، كذلك عقد النكاح؛ لأن ذَلِكَ لولاية التعصيب. قال ابن المنذر: وقوله تعالى: ﴿فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢] دليل على أن الأولياء من العصب؛ لأن معقل لما منع أخته من التزويج نزلت فيه هذِه الآية، فتلاها عليه رسول الله - ﷺ - (^٢).\nواختلفوا من أولى بالنكاح الولي أو الوصي؟ فقال ربيعة ومالك والثوري: الوصي أولى. وقال الشافعي: الولي أولى، ولا ولاية للوصي على الصغير، وهو قول أبي حنيفة وأبي سليمان وأصحابهم (^٣).\n_________\n(^١) انظر: \"الإشراف\" ١/ ٢٣.\n(^٢) \"الإشراف\" ١/ ٢٣، بتصرف.\n(^٣) انظر: \"المدونة\" ٢/ ١٤٦، \"الأم\" ٥/ ١٧، \"المحلى\" ٩/ ٤٦٣.","vol":"24","page":415},{"text":"حجة الأول أن الأب لو جعل ذَلِكَ إلى رجل بعينه في حياته لم يكن لسائر الأولياء الاعتراض عليه مع بقاء الأب. فكذلك بعد موته، إلا أن مالكًا قال: لا يزوج الوصي اليتيمة قبل البلوغ، إلا أن يكون أبوها أوصى إليه أن يزوجها قبل البلوغ من رجل بعينه، فيجوز وينقطع عنها ما لها من المشورة عند بلوغها.\nوذكر ابن القصار أن من أصحابنا من قال: إن الموصي إذا قال: زوج بناتي ممن رأيت. فإنه يقوم مقام الأب في تزويج الصغيرة وفي تزويج البكر البالغ بغير إذنها. وهو يتخرج على مذهب مالك، وهو إذا قالت الثيب لوليها: زوجني ممن رأيت. فزوجها ممن اختار أو من نفسه ولم يعلمها بعين الرجل قبل العقد فإنه يلزمها ذَلِكَ (^١).\nوقال ابن حزم: لا إذن للوصي في إنكاح أصلًا لرجل ولا لامرأة، صغيرين كانا أو كبيرين. أما الصغيرين فقد أسلفنا الكلام فيهما، وأن البكر لا يزوجها إلا الأب وحده، وأما الذكر فلا يزوجه أحد إلا نفسه، وأما الكبيران فلا يخلو من أن يكونا مجنونين فلا ينكحهما أب ولا غيره، أو عاقلين فلا ولي عليهما، فإن موَّه مموِّه بخبر وكيع، عن يحيى بن عبد الرحمن بن أبي لبيبة، عن جده، قال رسول الله - ﷺ -: \"من منع يتيمًا له النكاح فزنى فاللإثم بينهما\" قلنا: هذا مرسل، ولا حجة في مرسل، وأيضًا يحيى ضعيف، وليس فيه للوصي ذكر، وقد يكون أراد سيد العشيرة يمنع يتيمًا من قومه النكاح ظلمًا (^٢).\n_________\n(^١) انظر: \"ابن بطال\" ٧/ ٢٥١.\n(^٢) \"المحلى\" ٩/ ٤٦٣ - ٤٦٤.","vol":"24","page":416},{"text":"<span data-type='title' id=toc-3126>٤١ - باب لَا يُنْكِحُ الأَبُ وَغَيْرُهُ البِكْرَ وَالثَّيِّبَ إِلَّا بِرِضَاهَا</span>\n٥١٣٦ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُمْ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا تُنْكَحُ الأَيِّمُ حَتَّى تُسْتَأْمَرَ، وَلَا تُنْكَحُ الْبِكْرُ حَتَّى تُسْتَأْذَنَ». قَالُوا: يَا رَسُولَ اللهِ، وَكَيْفَ إِذْنُهَا؟ قَالَ: «أَنْ تَسْكُتَ». [٦٩٦٨، ٦٩٧٠ - مسلم: ١٤١٩ - فتح ٩/ ١٩١].\n\n٥١٣٧ - حَدَّثَنَا عَمْرُو بْنُ الرَّبِيعِ بْنِ طَارِقٍ، قَالَ: أَخْبَرَنَا اللَّيْثُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ أَبِي عَمْرٍو -مَوْلَى عَائِشَةَ- عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ الْبِكْرَ تَسْتَحِي. قَالَ: «رِضَاهَا صَمْتُهَا». [انظر: ٦٩٤٦، ٦٩٧١ - مسلم: ١٤٢٠ - فتح ٩/ ١٩١].\nذكر فيه حديث هِشَامٍ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - حَدَّثَهُمْ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا تُنْكَحُ الأَيِّمُ حَتَّى تُسْتَأْمَرَ، وَلَا البِكْرُ حَتَّى تُسْتَأْذَنَ\". قَالُوا: يَا رَسُولَ اللهِ، وَكَيْفَ إِذْنُهَا؟ قَالَ: \"أَنْ تَسْكُتَ\".\nويأتي في الحيل (^١)، وأخرجه أيضًا مسلم والأربعة (^٢).\nوحديث أبي عمرو (مولى عائشة) (^٣) واسمه ذكوان وكانت دَبَّرَتْه، وهو ثقة، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ البِكْرَ تَسْتَحِي. قَالَ: \"رِضَاهَا صَمْتُهَا\".\n_________\n(^١) سيأتي برقم (٦٩٦٨)، (٦٩٧٥) باب: في النكاح.\n(^٢) \"مسلم\" (١٤١٩)، كتاب: النكاح، باب: الوفاء بالشروط في النكاح، \"أبو داود\" (٢٠٩٢)، \"الترمذي\" (١١٠٧)، \"النسائي\" ٦/ ٨٥، \"ابن ماجه\" (١٨٧١).\n(^٣) من (غ).","vol":"24","page":417},{"text":"ويأتي في ترك الحيل (^١) والإكراه (^٢)، وأخرجه مسلم أيضًا (^٣).\nالشرح:\nذكر الإسماعيلي في \"جمعه\" حديث يحيى بن أبي كثير أن جماعة رووا عنه هذا الحديث، عد منهم اثني عشر، منهم: الأوزاعي، وبحر ابن كنيز، وقد أسلفنا في باب لا نكاح إلا بولي حديث ابن عباس - ﵄ -: \"يستأذنها أبوها\" (^٤).\nوقال أبو داود: أبوها ليس بمحفوظ (^٥).\nوفي الباب: عن عَدي بن عدي عن أبيه عدي بن عميرة، أخرجه ابن ماجه وابن وهب (^٦)، وجعله البيهقي (^٧) وأبو عبيد العرس بن عميرة: \"وأمروا النساء في أنفسهن، فإن الثيب تعرب عن نفسها، والبكر رضاها صمتها\".\nوفيه أيضًا: عن ابن عمر، أخرجه الدارقطني (^٨). وزعم الترمذي أن عمر رواه كذلك -يعني مرفوعًا (^٩) - والذي في أبي عبيد عنه موقوفًا.\n_________\n(^١) سيأتي برقم (٦٩٧١)، باب: في النكاح.\n(^٢) سيأتي برقم (٦٩٤٦)، باب: لا يجوز نكاح المكره.\n(^٣) مسلم (١٤٢٠)، كتاب: النكاح، باب: استئذان الثيب في النكاح بالنطق والبكر بالسكوت.\n(^٤) سبق تخريجه.\n(^٥) \"أبو داود\" بعد حديث (٢٠٩٩).\n(^٦) ابن ماجه (١٨٧٢)، \"الموطأ\" لابن وهب ص ٨٢ (٢٣٤).\n(^٧) \"السنن الكبرى\" ٧/ ١٢٣، وفيه: عدي بن عدي الكندي عن أبيه، عن عرس بن عميرة الكندي رجل من أصحاب النبي - ﷺ - ولم يجعل عرس بدل عدي.\n(^٨) \"السنن\" ٣/ ٢٢٩.\n(^٩) الترمذي بعد حديث (١١٠٧).","vol":"24","page":418},{"text":"قال البيهقي: يحمل حديث أبي هريرة على أنه يحتمل أن يكون المراد بالبكر المذكورة فيه اليتيمة التي لا أب لها، فقد رواه محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا: \"اليتيمة تستأمر في نفسها، فإن سكتت فهو إذنها، وإن أبت فلا جواز عليها\" (^١).\nونحن نعلم أن يحيى بن أبي كثير ومحمد بن عمرو إذا اختلفا فالحكم لرواية يحيى؛ لمعرفته وحفظه، إلا أن هذا يشبه ألا يكون اختلافًا، فيحيى أدى ما سمع في البكر والثيب جميعًا، ومحمد أدى ما سمع في البكر وحدها، وحفظ زيادة صفة في البكر لم يروها يحيى، وليس في الحديث ما يدفعها، ومحمد وإن كان لا يبلغ درجة يحيى فقد قبل أهل العلم بالحديث حديثه فيما لا يخالف فيه أهل الحفظ. كيف وقد وافقه غيره في هذا اللفظ من وجه آخر عن رسول الله - ﷺ -، فذكر حديث شبابة بن سوار، عن يونس بن أبي إسحاق، سمعت أبا بردة يحدث عن أبيه: قال رسول الله - ﷺ -: \"تستأمر اليتيمة في نفسها، فإن سكتت فقد أذنت، وإن كرهت لم تكره\" وهذا إسناد موصول، رواه جماعة من الأئمة عن يونس (^٢).\nوفي رواية صالح بن كيسان، عن نافع بن جبير، عن ابن عباس - ﵄ - رفعه: \"ليس للولي مع (الثيب أمر) (^٣)، واليتيمة تستأمر\". رواه معمر عن صالح، ورواه ابن إسحاق، عن صالح، عن\n_________\n(^١) رواه أبو داود (٢٠٩٣)، والترمذي (١١٠٩)، والنسائي ٦/ ٨٧.\n(^٢) منهم: أبو قطن عمرو بن الهيثم، وعيسى بن يونس، وابن فضيل، ووكيع؛ ويحيى بن آدم، وعبد الله بن داود، وأبو قتيبة، وغيرهم.\nانظر: \"سنن الدارقطني\" ٣/ ٢٤١ - ٢٤٢.\n(^٣) من (غ)، وفي الأصل: اليتيمة، ولعله سهو.","vol":"24","page":419},{"text":"عبد الله بن الفضل، عن نافع بن جبير، عن ابن عباس - ﵄ -، وكذا رواه شعبة وغيره من القدماء، عن مالك، عن ابن الفضل، عن نافع. وفي الحديث الثابت عن عائشة، فذكر حديثها السالف. وفي لفظ: \"تستأمر اليتيمة\".\nوقال الدارقطني: يشبه أن يكون قوله: \"والبكر تستأمر\" إنما أراد البكر اليتيمة؛ لأنا قد روينا في رواية صالح ومن تابعه ممن روى أنه السنِلا قال: \"اليتيمة تستأمر\" وأما قول ابن عيينة عن زياد بن سعد: \"والبكر يستأمرها أبوها\". فإنا لا نعلم أن أحدًا وافق ابن عيينة على هذا اللفظ، ولعله ذكره من حفظه، فسبق إليه لسانه (^١).\nقال أحمد (^٢): فعلى هذا الحديث في استئمار البكر ورد في الولي غير الأب.\nوقوله: \"الثيب أحق بنفسها من وليها\" (^٣). فيه دلالة على أن الثيب لا تجبر على النكاح، وكأنه جعل ثيبوتها علة في ذَلِكَ، ودل على أن التي تخالفها وهي البكر تجبر على النكاح، ودل قوله في البكر: \"اليتيمة تستأمر في نفسها\" أن التي لا أب لها لا تجبر على النكاح، فدل أن البكر التي تجبر على النكاح هي التي لها أب، وترك هذا الأصل في موضع، لدليل أقوى منه منع من استعماله لا يدل على تركه في سائر المواضع.\nواستدل بعض أصحابنا بحديث ابن عمر السالف، قال: يجعل العلة في امتناع الإجبار كونها يتيمة، فدل أن التي ليست يتيمة بخلافها فيما لم\n_________\n(^١) \"السنن\" ٣/ ٢٤١.\n(^٢) هو أحمد بن الحسين البيهقي، صاحب \"السنن\".\n(^٣) سبق تخريجه.","vol":"24","page":420},{"text":"يرد الجبر؛ لكونها أحق بنفسها من وليها (^١).\nوقال أبو عبيد: أهل العراق لا يرون النكاح جائزًا على البكر البالغ أبدًا إلا بإذنها وإن أنكحها عليها ويوجبونه عليها بالصمت، ويرون أن زوجها إن طلقها أو مات عنها قبل دخوله ثم زوجها الأب غيره، أن حكمها حكم البكر إذًا، ولا تكون بمنزلة الثيب حَتَّى تجامع جماعًا يوجب لها الصداق (^٢).\nوفرق الخطابي بين الاستئمار والاستئذان أن الأول طلب الأمر من قبلها، وأمرها لا يكون إلابنطق، والاستئذان: طلب الإذن، وإذنها قد يعلم بسكوتها؛ لأنها إذا سكتت استدل على رضاها (^٣).\nفصل:\nقال ابن المنذر: في هذا الحديث النهي عن نكاح الثيب قبل الاستئمار وعن نكاح البكر قبل الاستئذان، ودل هذا الحديث على أن البكر الذي أمر باستئذانها البالغ؛ إذ لا معنى لاستئذان من لا إذن لها، ومن سخطها وسكوتها سواء (^٤)؟!\nفصل:\nاختلف في تأويل هذا الحديث، فقالت طائفة: لا يجوز للأب أن ينكح البالغ من بناته بكرًا كانت أو ثيبًا إلا بإذنها، قالوا: والأيم: التي لا زوج لها، وقد تكون بكرًا أو ثيبًا.\nوظاهر هذا الحديث يقتضي أن تكون البكر لا ينكحها وليها أبًا كان\n_________\n(^١) \"معرفة السنن\" ١٠/ ٥٠ - ٥٣ بتصرف.\n(^٢) انظر: \"المبسوط\" ٤/ ٢١٧.\n(^٣) \"أعلام الحديث\" ٣/ ١٩٦٩.\n(^٤) \"الإشراف\" ١/ ٢٤، بتصرف.","vol":"24","page":421},{"text":"أو غيره حَتَّى يستأمرها، وذلك لا يكون إلا في البوالغ؛ لما دل عليه الحديث؛ ولتزويجه - ﵇ - عائشة وهي صغيرة، وهو قول الثوري والأوزاعي وأبي حنيفة وأصحابه وأبي ثور، واحتجوا بهذا الحديث؛ لأنه - ﵇ - قال قولًا عامًّا: \"لا تنكح البكر حَتَّى تستأذن، ولا الثيب حَتَّى تستأمر\". وكل من عقد (نكاحها) (^١) على غير ما سنه الشارع فهو باطل. ودل الحديث على أن البكر إذا نكحت قبل إذنها بالصمت أن النكاح باطل، كما يبطل نكاح الثيب قبل أن تستأمر.\nوقالت طائفة: للأب أن يزوج ابنته بغير إذنها، صغيرة كانت أو كبيرة، ولا يزوج الثيب إلا بأمرها، وهو قول ابن أبي ليلى ومالك والليث والشافعي وأحمد وإسحاق (^٢).\nوقال أبو قرة: سألت مالكًا عن قوله - ﵇ -: \"البكر تستأذن في نفسها\" أيدخل في هذا الأب؟ قال: لا، لم يعن بهذا الحديث الأب، وإنما عنى به غير الأب. وإنكاح (البكر) (^٣) جائز على الصغار (^٤)، ولا خيار للواحدة منهن قبيل البلوغ.\nقال ابن حبيب: وقد ساوى الشارع بين البكر والثيب في مشاورتهما في نفسهما ولم يفرق بينهما إلا في الجواب بالرضى، فإنه جعل جواب البكر بالرضى في صماتها لاستحيائها، وجعل جوابها بالكراهة لذلك في الكلام، فإنه لا حياء عليها في كراهيتها كما يكون الحياء في رضاها، ولم يلزم الشارع الثيب بالصمات حَتَّى تتكلم بالرضى؛ لمفارقتها في الحياء حال البكر؛ لما تقدم من نكاحها.\n_________\n(^١) في (غ): نكاحًا.\n(^٢) انظر: \"الإشراف\" ١/ ٢٤.\n(^٣) كذا في الأصل، وفي \"التمهيد\": الأب.\n(^٤) انظر: \"التمهيد\" ١٩/ ٩٨.","vol":"24","page":422},{"text":"والدليل على أن المراد باستئمار البكر غير ذات الأب حديث أبي موسى - ﵁ - السالف: \"تستأمر اليتيمة في نفسها، فإن سكتت فقد أذنت\". ففرق بتسميته إياها يتيمة بينها وبين من لها أب، فإذا كانت يتيمًا فيلزم الأب مؤامرتها، ولا يجوز نكاحه عليها بغير إذنها.\nوقول الكوفيين: الأيم: التي لا زوج لها، وقد تكون كذا، جوابه أن العرب وإن كانت تسمي كل من لا زوج لها أيمًا فهو على الاتساع. وأصل اللغة: عدم الزوج بعد أن كان. لكن المراد بالأيم هنا: الثيب، والدليل على ذَلِكَ أنه قد روى جماعة عن مالك: \"والثيب أحق بنفسها من وليها\" مكان قوله: \"والأيم أحق بنفسها، والبكر تستأمر\" فذكر الأب بعد ذكره الأيم يدل على أنها الثيب، ولو كانت الأيم هنا البكر لبطل الولي في النكاح، ولكانت كل بكر لا زوج لها أحق بنفسها من وليها، وكان هذا التأويل ردًّا لقوله تعالى: ﴿فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢] يخاطب بذلك الأولياء.\nواختلفوا في الثيب الصغيرة، فقال مالك وأبو حنيفة: يزوجها أبوها جبرًا كالبكر، وسواء أصيبت بنكاح أو زنًا، وهو أحد الوجهين عند الحنابلة.\nوعن أبي حنيفة ومالك: إذا حملت من زنا كالبكر. وقال الشافعي: لا تزوج حَتَّى تبلغ فتزوج بإذنها، وسواء جومعت بنكاح أو زنًا. ووافقه أبو يوسف ومحمد إذا كان الوطء زنا، واعتلوا بأنها إذا خبرت الرجال كانت أعرف بخطبها من الولي، فوجب أن يكون الأمر لها.\nواحتج الآخرون فقالوا: لما كانت محجورًا عليها في مالها حجر الصغير جاز أن تجبر على النكاح. وأيضًا فإنها قد ساوت البكر الصغيرة في أنه لا يصح إجبارها، فلا معنى لاستئمارها.","vol":"24","page":423},{"text":"وعن أحمد رواية: أنه لا يملك إجبارها. وأخرى: نعم. ويحمل الحديث على غير الأب. وعندهم إذا بلغت تسع سنين لها إذن معتبر، وإن لم تبلغها فلا إذن لها، ولا يجوز عندهم لغير الأب تزويجها كمذهبنا.\nوقال أبو حنيفة: يجوز لكل وارث -وفي رواية: يجوز لكل عصبة- ويكون لها الخيار بعد البلوغ، وعن أحمد مثله. والجد عندنا عند عدمه كالأب (^١).\nوقال صاحب \"المغني\": الكبيرة لا يجوز للأب ولا لغيره تزويجها إلا بإذنها في قول أهل العلم، إلا الحسن فإن عنده للأب تزويجها وإن كرهت. وقال النخعي: يزوج ابنته إذا كانت في عياله، وإن كانت بائنة مع عياله استأمرها (^٢).\n_________\n(^١) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٢٥٦، \"المنتقى\" ٣/ ٢٧٣ - ٢٧٤، \"الأم\" ٥/ ١٦، \"الإشراف\" ١/ ٣١، \"المغني\" ٩/ ٤٠٧.\n(^٢) \"المغني\" ٩/ ٤٠٦.","vol":"24","page":424},{"text":"<span data-type='title' id=toc-3127>٤٢ - باب إِذَا زَوَّجَ ابنتَهُ وَهْيَ كَارِهَةٌ، فَنِكَاحُهُ مَرْدُودٌ</span>\n٥١٣٨ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ وَمُجَمِّعٍ ابْنَيْ يَزِيدَ بْنِ جَارِيَةَ، عَنْ خَنْسَاءَ بِنْتِ خِذَامٍ الأَنْصَارِيَّةِ، أَنَّ أَبَاهَا زَوَّجَهَا وَهْيَ ثَيِّبٌ، فَكَرِهَتْ ذَلِكَ، فَأَتَتْ رَسُولَ اللهِ - ﷺ -، فَرَدَّ نِكَاحَهُ. [انظر: ٥١٣٩. ٦١٤٥، ٦٩٦٩ - فتح ٩/ ١٩٤].\n\n٥١٣٩ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَزِيدُ، أَخْبَرَنَا يَحْيَى، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ حَدَّثَهُ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ وَمُجَمِّعَ بْنَ يَزِيدَ حَدَّثَاهُ أَنَّ رَجُلًا يُدْعَى خِذَامًا أَنْكَحَ ابْنَةً لَهُ. [انظر: ٥١٣٨ - فتح ٩/ ١٩٤].\nحدثنا إسماعيلُ، حدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ وَمُجَمِّعٍ ابني يَزِيدَ بْنِ جَارِيَةَ، عَنْ خَنْسَاءَ بنْتِ خِذَامٍ الأَنْصَارِيَّةِ، أَنَّ أَبَاهَا زَوَّجَهَا وَهْيَ ثَيِّبٌ، فَكَرِهَتْ ذَلِكَ، فَأًتَتْ رَسُولَ اللهِ - ﷺ -، فَرَدَّ نِكَاحَهُ.\nحَدَّثنَا إِسْحَاقُ، ثنا يَزِيدُ، أَنَا يَحْيَى، أَنَ القَاسِمَ بْنَ مُحَمَّدٍ حَدَّثَهُ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ وَمُجَمِّعَ بْنَ يَزِيدَ حَدَّثَاهُ أَنَّ رَجُلًا يُدْعَى خِذَامًا أَنْكَحَ ابنةً لَهُ. نَحْوَهُ.\nالشرح:.\nهدا الحديث من أفراده، وقد ذكره أيضًا في ترك الحيل (^١) والإكراه (^٢)، بل لم يخرج مسلم عن خنساء في \"صحيحه\" شيئًا، ومن أوهام ابن القطان عزوه إلى مسلم (^٣)، فاحذره.\n_________\n(^١) سيأتي برقم (٦٩٦٩)، باب: في النكاح.\n(^٢) سيأتي برقم (٦٩٤٥)، باب: لا يجوز نكاح المكره.\n(^٣) \"بيان الوهم والإيهام\" ٢/ ٢٤٩.","vol":"24","page":425},{"text":"وإسحاق هذا هو ابن منصور، كما صرح به في باب شهود الملائكة بدرًا، نبه عليه الجياني بعد أن قال: لم أجده منسوبًا لأحد (^١).\nوخنساء، بالخاء المعجمة والمد، واسمها زينب بنت خذام -بالخاء والذال المعجمتين- بن خالد، ولقبه مطروف بن الحارث بن زيد بن عبيد بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس، كانت تحب أنيس بن قتادة بن ربيعة بن خالد مطروف، قتل عنها يوم أحد، وقد كان شهد بدرًا، زوجها أبوها رجلًا فخطبت إلى أبي لبابة بشير بن عبد المنذر بن رفاعة بن زَنْبر -بفتح الزاي وجزم النون- بن زيد بن أمية بن زيد بن مالك بن عوف، فكرهت الرجل وتزوجت أبا لبابة، فولد له السائب، روى ذَلِكَ ابن إسحاق عن الحجاج بن السائب، عن أبيه، عن جدته خنساء (^٢).\nوجاء في رواية لأبي موسى المديني في كتابه تسميتها ربعة بدل خنساء، واستغربه. وفي رواية: أم ربعة، ولها كنية. وكان خذام من أهل مسجد الضرار، ومن داره أخرج، والذي بنى المسجد، وكان رأس أهله هو جارية -بالجيم- بن عامر بن مجمع بن العطاف بن ضبيعة بن زيد بن مالك بن عوف، وكان معه ولده مجمع وزيد ويزيد وبكير، وابن أخيه بجاد بن عثمان بن عامر، وعبد الله بن نبتل بن الحارث بن قيس بن زيد بن ضبيعة وعبد الرحمن بن يزيد بن حارثة أخو عاصم بن عمر بن الخطاب لأمه جميلة بنت ثابت، أخت عاصم بن ثابت بن أبي الأفلج قيس بن عصمة بن مالك بن أمية بن ضبيعة حمي الدبر ولد لهما في حياة رسول الله - ﷺ -، وولى عمر بن\n_________\n(^١) \"تقييد المهمل\" ٣/ ٩٧٨.\n(^٢) انظر: \"تهذيب الكمال\" ٣٥/ ١٦٢ (٧٨٢٧)، \"الإصابة\" ٤/ ٢٨٦.","vol":"24","page":426},{"text":"عبد العزيز عبد الرحمن بن يزيد قضاء المدينة في إمرته عليها.\nروى له الترمذي والنسائي، وروى لأخيه مجمع بن يزيد البخاري وأبو داود والنسائي وابن ماجه (^١)، وروى لابن أخيها مجمع بن يحيى بن يزيد بن جارية مسلم والنسائي (^٢)، ومن عقب يزيد بن جارية أيضًا أبو زيد محمد بن زيد بن إسحاق بن عبد الرحمن بن يزيد بن جارية، ولي قضاء المدينة.\nومنهم: مجمع بن يعقوب بن مجمع بن يزيد بن جارية، كان فقيهًا، وأمَّ بني عمرو بن عوف نحوًا من ثلاثين سنة حَتَّى مات.\nروى له أبو داود والنسائي (^٣).\nوروى لأبيه يعقوب أبو داود أيضًا (^٤).\nوروى لابن عمه إبراهيم بن إسماعيل بن مجمع بن يزيد مسلم والنسائي (^٥)، وابنه عبد الرحمن بن مجمع.\nومنهم: إسماعيل بن ثابت بن إسماعيل بن مجمع بن يزيد، كان في صحابة المهدي والرشيد حَتَّى مات، وعاصم بن سويد بن عامر بن يزيد بن جارية، كان له فضل وشرف وكان إمام بني عمرو بعد مجمع بن يعقوب.\nومن بني ضبيعة أيضًا أبو حنيفة بن الأزعر بن زيد بن العطاف بن ضبيعة من أهل مسجد الضرار.\n_________\n(^١) انظر: \"تهذيب الكمال\" ٢٧/ ٢٥٠.\n(^٢) انظر: \"تهذيب الكمال\" ٢٧/ ٢٤٥ - ٢٥٠.\n(^٣) انظر: \"تهذيب الكمال\" ٢٧/ ٢٥١ - ٢٥٢.\n(^٤) انظر: \"تهذيب الكمال\" ٣٢/ ٣٦٣ - ٣٦٤.\n(^٥) في \"تهذيب الكمال\" ٢/ ٤٥ - ٤٧ أن الذي أخرج له البخاري تعليقًا، وابن ماجه.","vol":"24","page":427},{"text":"فصل:\nروى ابن ماجه هذا الحديث، عن أبي بكر بن أبي شيبة، عن يزيد، عن يحيى كما سلف، لكن بلفظ: فكرهت نكاح أبيها، فأتت النبي - ﷺ - فذكرت ذَلِكَ له، فرد عليها نكاح أبيها، فنكحت أبا لبابة بن عبد المنذر (^١).\nوقال الإسماعيلي: رواه شعبة، عن يحيى، عن القاسم مرسلًا قال: فأتت رسول الله - ﷺ - فقالت: إن أبي زوجني وأنا كارهة، وأنا أريد أن أتزوج عم ولدي. قال: فنزعها رسول الله - ﷺ -، فتزوجت عم ولدها.\nقال يحيى: وهي خنساء بنت خذام، قال: وكذلك قال معمر وابن عيينة: وهي ثيب. فأرسلوه. وعند أحمد من حديث ابن إسحاق عن الحجاج بن السائب بن أبي لبابة بن عبد المنذر أن جدته أم السائب خناس بنت خذام بن خالد كانت (تحت) (^٢) رجل قبل أبي لبابة، وأبى أبوها إلا أن يلزمها العوفي حَتَّى ارتفع أمرها إلى رسول الله - ﷺ - فقال: \"هي أولى بأمرها\" فألحقها بهواها فانتزعت من العوفي وتزوجت أبا لبابة، فولدت له أبا السائب (^٣).\nوقال أبو عمر: روى مالك هذا الحديث فقال فيه: وهي ثيب، في (درج) (^٤) [لحديث] (^٥).\n_________\n(^١) ابن ماجه (١٨٧٣).\n(^٢) في (غ) و\"المسند\": عند.\n(^٣) \"المسند\" ٦/ ٣٢٨ - ٣٢٩.\n(^٤) في الأصل: (د. ت. خ) وهو ما يعني أنه في أبي داود والترمذي والبخاري، ولعله تصحيف من الناسخ، والمثبت من (غ) وهو الموافق لما في \"الاستذكار\" ١٦/ ٢٠٦.\n(^٥) زيادة يقتضيها السياق، من \"الاستذكار\" ١٦/ ٢٠٦.","vol":"24","page":428},{"text":"ورواه غيره فجعله من بلاغ يحيى بن سعيد، كذا ذكره ابن أبي شيبة (^١). وروى ابن عيينة هذا الحديث فلم يذكر فيه: وكانت ثيبًا.\nرواه الحميدي وغيره عنه ولم يقم إسناده وقال فيه: قال بعض أصحاب عبد الرحمن: إنها كانت ثيبًا. وحديث ابن إسحاق يدل على صحة رواية مالك.\nقال أبو عمر: وكانت خنساء هذِه تحت أنس بن قتادة -ويقال: أنيس، وهو أصح- وقتل عنها شهيدًا (^٢)، كما سلف قال: وكانت أسدية.\nقُلْتُ: أهل النسب ذكروها في الأنصار، اللهم إلا أن يذكرونها أسْدية ساكنة السين فيوافق.\nورواه كرواية مالكٍ ابن فضيل عن يحيى بن سعيد عند الدارقطني.\nومن رواية شجاع بن مخلد، عن هشيم، ثنا عمرو بن أبي سلمة، ثنا أبو سلمة أن خنساء زوَّجها أبوها وهي ثيب. قال هشام: وثنا عمر، عن أبيه، عن أبي هريرة به (^٣).\nوقال ابن أبي حاتم: سألت أبي عن حديث رواه الوليد بن مسلم، عن شيبان، عن يحيى بن أبي كثير، عن أبي هريرة أن رجلًا أنكح ابنته على عهد رسول الله - ﷺ - ثيبًا وكرهت ذَلِكَ، فذكرت ذَلِكَ لرسول الله - ﷺ - فقال لها: \" (كنت) (^٤) نهيتيه أن يزوجك؟ \" قالت: نعم. فجعل أمرها بيدها، فردته. فقال أبي: لا يوصلون هذا الحديث يقولون: أبو سلمة عن النبي - ﷺ - مرسل، وهو أشبه (^٥).\n_________\n(^١) \"المصنف\" ٣/ ٤٤٣ - ٤٤٤ (١٥٩٤٨).\n(^٢) \"الاستذكار\" ١٦/ ٢١٠.\n(^٣) \"السنن\" ٣/ ٢٣١ - ٢٣٢.\n(^٤) من (غ).\n(^٥) \"علل الحديث\" ١/ ٤١٤ (١٢٤٣).","vol":"24","page":429},{"text":"قال أبو عمر: وإذا كانت ثيبًا كان حديثًا مجتمعًا على صحته والقول به؛ لأن القائلين: لا نكاح إلا بولي، يقولون: إن الثيب لا يزوجها أبوها ولا غيره من أوليائها إلا بإذنها. ومن قال: ليس للولي مع الثيب أمر. فهو أحرى باستعمال هذا الحديث. وكذلك الذين أجازوا عقد النكاح بغير ولي (^١).\nوروى النسائي من حديث الثوري، عن عبد الرحمن بن القاسم، عن عبد الله بن يزيد، عن خنساء بنت خذام قالت: أنكحني أبي وأنا كارهة وأنا بكر، فشكوت ذَلِكَ إلى رسول الله - ﷺ - فقال: \"لا تنكحها وهي كارهة\" (^٢).\nوعزاها عبد الحق إلى أبي داود أيضًا (^٣)، وليس كذلك فالذي فيه كما في البخاري (^٤)، وقد يجاب عن هذِه الرواية بأنه يجوز أن يكون الراوي أخبر بما شاهد من العقد عليها وأخبرت هي بحقيقة الأمر، وهو عدم الدخول بها.\nفصل:\nجاء في رواية أنها قالت: يا رسول الله (إن) (^٥) عم ولدي أحب إليَّ منه (^٦) -يعني: أبا لبابة- وذلك مجاز؛ لأنها إذا نكحت عمهم جمعت شملهم.\n_________\n(^١) \"الاستذكار\" ١٦/ ٢٠٨.\n(^٢) \"السنن الكبرى\" ٣/ ٢٨٢ - ٢٨٣ (٥٣٨٢).\n(^٣) \"الأحكام الوسطى\" ٣/ ١٤٤.\n(^٤) انظر: \"سنن أبي داود\" (٢١٠١).\n(^٥) في الأصول: (ابن) والصحيح ما أثبتناه كما في \"المصنف\" لعبد الرزاق ٦/ ١٤٨.\n(^٦) رواه عبد الرزاق في \"المصنف\" ٦/ ١٤٨ (١٠٣٠٩).","vol":"24","page":430},{"text":"فصل:\nقد جاءت أحاديث بمثل حديث خنساء:\nمنها: حديث عطاء، عن جابر أن رجلًا زوج ابنته بكرًا ولم يستأذنها، فأتت رسول الله - ﷺ -، ففرق بينهما. خرجه النسائي (^١) وقال: والصحيح إرساله، والأول وهم، وأفهمه كلام الإمام أحمد فيما حكاه الأثرم عنه.\nومنها: أن ابن عمر تزوج ابنة خاله، وأن عمها هو الذي زوجها. الحديث. وفيه: فأتت رسول الله - ﷺ -، فرد نكاحها. أخرجها الدارقطني وقال: لا يثبت عن ابن أبي ذئب، عن نافع، والصواب حديث ابن أبي ذئب، عن عمر بن حسين (^٢).\nومنها: حديث ابن عباس أن جارية بكرًا أنكحها أبوها وهي كارهة، فخيرها رسول الله - ﷺ -. رواه أبو داود بإسناد على شرط الشيخين، قال أبو داود: والصحيح مرسل (^٣). وقال أبو حاتم: رفعه خطأ (^٤). وأما ابن القطان فصححه (^٥). وقال ابن حزم: إسناده صحيح في غاية الصحة، ولا معارض له (^٦).\nومنها: حديث عائشة - ﵂ - أخرجه الدارقطني (^٧).\n_________\n(^١) \"السنن الكبرى\" ٣/ ٢٨٣.\n(^٢) \"السنن\" ٣/ ٢٢٩.\n(^٣) \"أبو داود\" (٢٠٩٧) وقال فيه: رواه الناس مرسلًا معروف. ولم يقل: والصحيح مرسل.\n(^٤) \"علل الحديث\" ١/ ٤١٧.\n(^٥) \"بيان الوهم والإيهام\" ٢/ ٢٥٠.\n(^٦) \" المحلى\" ٨/ ٣٣٥.\n(^٧) \"السنن\" ٣/ ٢٣٣.","vol":"24","page":431},{"text":"وذكره النسائي في باب: البكر يزوجها أبوها (^١).\nفصل:\nاتفق أئمة الفتوى بالأمصار على أن الأب إذا زوج ابنته الثيب بغير رضاها أنه لا يجوز ويرد؛ احتجاجًا بحديث خنساء وغيره، وشذ الحسن البصري والنخعي فخالفا الجماعة، فقال الحسن: نكاح الأب جائز على ابنته بكرًا كانت أو ثيبًا كرهت أو لم تكره.\nوقال النخعي: إن كانت الثيب في عياله زوجها ولم يستأمرها، وإن لم تكن في عياله أو كانت نائية عنه أستأمرها. ولم يلتفت أحد من الأئمة إلى هذين القولين؛ لمخالفتهما للسنة الثابتة في خنساء وغيرها، وما خالفها فمردود (^٢).\nواختلف الأئمة القائلون بحديث خنساء إن زوجها بغير إذنها ثم بلغها فأجازت: فقال إسماعيل القاضي: أصل قول مالك لا يجوز وإن أجازته، إلا أن يكون بالقرب، كأنها في فور، ويبطل إذا بعد؛ لأن عقده عليها بغير أمرها ليس بعقد، ولا يقع فيه طلاق.\nوقال الكوفيون: إذا أجازته جاز، وإذا أبطلته بطل.\nوقال الشافعي وأحمد وأبو ثور: إذا زوجها بغير إذنها فالنكاح باطل وإن رضيت؛ لأنه - ﵇ - رد نكاح خنساء ولم يقل: إلا أن تجيزه، واستدل به الشافعي على إبطال النكاح الموقوف على إجازة من له الإجازة، وهو أحد قولي مالك، وقد يقال: محله إذا رضيت دون ما إذا كرهت (^٣).\n_________\n(^١) \"السنن الكبرى\" ٣/ ٢٨٣.\n(^٢) انظر: \"الإشراف\" ١/ ٢٥.\n(^٣) انظر: \"الاستذكار\" ١٦/ ٢٠٩، \"الإشراف\" ١/ ٢٩.","vol":"24","page":432},{"text":"واستدل الخطابي به على أبي حنيفة في قوله: لا تزوج البكر البالغ إلا برضاها؛ وذلك أن الثيوبة إنما ذكرت ليعلم علة الحكم، فدل أن حكم البكر بخلاف ذَلِكَ (^١)، وهذا ياتي في رواية أنها ثيب، دون رواية أنها بكر.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٩٧٢.","vol":"24","page":433},{"text":"<span data-type='title' id=toc-3128>٤٣ - باب تَزوِيجِ اليَتِيمَةِ</span>\nلِقَوْلِهِ: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا﴾ [النساء: ٣] وإذَا قَالَ الولي للخاطب: زَوِّجْنِي فُلَانَة. فسكت سَاعَةً أَوْ قَالَ: مَا مَعَكَ؟ قَالَ: مَعِي كَذَا وَكَذَا. أَوْ لَبِثَا ثُمَّ قَالَ: زَوَّجْتُكَهَا. فَهْوَ جَائِزٌ. فِيهِ سَهْلٌ عَنِ النَّبِيِّ - ﷺ -.\n\n٥١٤٠ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ اللَّيْثُ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّهُ سَأَلَ عَائِشَةَ - ﵂قَالَ لَهَا يَا أُمَّتَاهْ: ﴿وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي الْيَتَامَى﴾ إِلَى: ﴿مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٣] قَالَتْ عَائِشَةُ: يَا ابْنَ أُخْتِي، هَذِهِ الْيَتِيمَةُ تَكُونُ فِي حَجْرِ وَلِيِّهَا، فَيَرْغَبُ فِي جَمَالِهَا وَمَالِهَا، وَيُرِيدُ أَنْ يَنْتَقِصَ مِنْ صَدَاقِهَا، فَنُهُوا عَنْ نِكَاحِهِنَّ. إِلاَّ أَنْ يُقْسِطُوا لَهُنَّ فِي إِكْمَالِ الصَّدَاقِ، وَأُمِرُوا بِنِكَاحِ مَنْ سِوَاهُنَّ مِنَ النِّسَاءِ، قَالَتْ عَائِشَةُ: اسْتَفْتَى النَّاسُ رَسُولَ اللهِ - ﷺ - بَعْدَ ذَلِكَ، فَأَنْزَلَ اللهُ: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ إِلَى: ﴿وَتَرْغَبُونَ﴾ [النساء: ١٢٧] فَأَنْزَلَ اللهُ -﷿- لَهُمْ فِي هَذِهِ الآيَةِ أَنَّ اليَتِيمَةَ إِذَا كَانَتْ ذَاتَ مَالٍ وَجَمَالٍ، رَغِبُوا فِي نِكَاحِهَا وَنَسَبِهَا وَالصَّدَاقِ، وَإِذَا كَانَتْ مَرْغُوبًا عَنْهَا فِي قِلَّةِ الْمَالِ وَالْجَمَالِ، تَرَكُوهَا وَأَخَذُوا غَيْرَهَا مِنَ النِّسَاءِ. قَالَتْ: فَكَمَا يَتْرُكُونَهَا حِينَ يَرْغَبُونَ عَنْهَا، فَلَيْسَ لَهُمْ أَنْ يَنْكِحُوهَا إِذَا رَغِبُوا فِيهَا، إِلاَّ أَنْ يُقْسِطُوا لَهَا وَيُعْطُوهَا حَقَّهَا الأَوْفَى مِنَ الصَّدَاقِ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح ٩/ ١٩٧].\nثم ساق حديث عائشة - ﵂ - في: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا﴾ الحديث بطوله، وقد سلف (^١).\nومعنى هذا الباب أن الولي شرط في النكاح، فمخاطبة الله الأولياء بإنكاح اليتامى إذا خافوا أن لا يقسطوا فيهن، واحتج أبو حنيفة\n_________\n(^١) سلف برقم (٢٤٩٤) كتاب: الشركة، باب: شركة اليتيم وأهل الميراث.","vol":"24","page":434},{"text":"ومحمد بن الحسن بهذِه الآية في أنه يجوز للولي أن يزوج من نفسه اليتيمة التي لم تبلغ (^١) -وقد سلف- لأن الله تعالى لما عاتب الأولياء أن (يتزوجوهن) (^٢) إذا كن من أهل المال والجمال لا على سنتهن من الصداق، وعاتبهم على ترك نكاحهن إذا كن قليلات المال والجمال استحال أن يكون ذَلِكَ منه فيما لا يجوز نكاحه؛ لأنه لا يجوز أن يعاتب أحد على ترك ما هو حرام عليه، ألا ترى أنه أمر وليها أن يقسط لها في صداقها، ولو أراد بذلك بالغًا لما كان لذكره أعلى سنتها في الصداق معنى، إذ كان له أن يراضيها على ما شاء ثم يتزوجها على ذَلِكَ حلالًا.\nقال تعالى: ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾ الآية [النساء: ٤]. فثبت أن الذي أمر أن يبلغ بها أعلى سنتها في الصداق هي التي لا أمر لها في صداقها، المولي عليه وهي غير بالغ.\nولا يجوز عند مالك والشافعي وجماعة أن تتزوج اليتيمة التي لا أب لها قبل البلوغ، ويفسخ النكاح عند مالك قبل الدخول وبعده، وقد سلف الخلاف في باب تزويج الصغار (^٣). وكان من حجة من خالف أبا حنيفة في ذَلِكَ أنه قد يكون في اليتامى من يجوز حد البلوغ وبعده وهي سفيهة لا يجوز بيعها ولا شيء من أفعالها، فأمر الله أولياءهن بالإقساط في الصدقات، فلم تدل الآية على جواز نكاح اليتيمة غير البالغ -كما زعم أبو حنيفة-، وليس هذا أولى بالتأويل ممن عارضه، وتأويل الآية في اليتيمة البالغ السفيهة.\n_________\n(^١) انظر: \"المبسوط\" ٥/ ١٨.\n(^٢) في الأصل: تزوجهن. والمثبت من (غ).\n(^٣) انظر: \"التمهيد\" ١٩/ ١٠٢ - ١٠٣، \"الأم\" ٥/ ١٧.","vol":"24","page":435},{"text":"<span data-type='title' id=toc-3129>٤٤ - باب إِذَا قَالَ الخَاطِبُ لِلْوَلَيِّ: زَوِّجْنِي فُلَانَة. فَقَالَ: قَذ زَوَّجْتُكَ بِكَذَا وَكَذَا. جَازَ النِّكَاحُ، وَإِنْ لَمْ يَقُل لِلزَّوْجِ: أَرَضِيتَ أَوْ قَبِلْتَ</span>\n٥١٤١ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلٍ، أَنَّ امْرَأَةً أَتَتِ النَّبِيَّ - ﷺ - فَعَرَضَتْ عَلَيْهِ نَفْسَهَا، فَقَالَ: «مَا لِي الْيَوْمَ فِي النِّسَاءِ مِنْ حَاجَةٍ». فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ زَوِّجْنِيهَا. قَالَ: «مَا عِنْدَكَ؟». قَالَ: مَا عِنْدِي شَيْءٌ. قَالَ: «أَعْطِهَا وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». قَالَ: مَا عِنْدِي شَيْءٌ. قَالَ: «فَمَا عِنْدَكَ مِنَ الْقُرْآنِ؟». قَالَ: عِنْدِي كَذَا وَكَذَا. قَالَ: «فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٩ - مسلم: ١٤٢٥ - فتح ٩/ ١٩٨].\nثم ذكر حديث سهل بن سعد - ﵁ - السالف، وفي آخره: \"فَقَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ\". وترجم عليه الباب الذي قبله أيضًا.\nقال المهلب: بساط الكلام ومفهوم القصة أغنى في هذا الحديث عن أن يوقف الخاطب على الرضى، وليس هذا في كل نكاح، بل يجب أن يسأل الزوج أرضي بالصداق والشرط أم لا؟ إلا أن يكون مثل هذا المعسر الراغب في النكاح، فلا يحتاج إلى توقيفه على الرضى لعلمهم به (^١).\nفصل:\nقوله: (فقال: \"مَا لِي اليَوْمَ فِي النِّسَاءِ مِنْ حَاجَةٍ\"). قال الداودي: إن يكن هذا محفوظًا فإنما قاله إذ لم يردها بعد أن نظر إليها، إذ لا ينظر إلا وهو يريد النكاح، ولعله يريد: ما لي في مثلك من النساء حاجة، أو يكون جواز النظر لمن يريد النكاح من خواصه - ﵇ -.\n_________\n(^١) انظر: \"ابن بطال\" ٧/ ٢٥٧ - ٢٥٨.","vol":"24","page":436},{"text":"<span data-type='title' id=toc-3130>٤٥ - باب لَا يَخْطُبُ على خِطْبَةِ أَخِيهِ، حَتَّى يَنْكِحَ أَوْ يَدَعَ</span>\n٥١٤٢ - حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: سَمِعْتُ نَافِعًا يُحَدِّثُ، أَنَّ ابْنَ عُمَرَ - ﵄ - كَانَ يَقُولُ: نَهَى النَّبِيُّ - ﷺ - أَنْ يَبِيعَ بَعْضُكُمْ على بَيْعِ بَعْضٍ، وَلَا يَخْطُبَ الرَّجُلُ على خِطْبَةِ أَخِيهِ، حَتَّى يَتْرُكَ الْخَاطِبُ قَبْلَهُ، أَوْ يَأْذَنَ لَهُ الْخَاطِبُ. [انظر: ٢١٣٩ - مسلم: ١٤١٢ - فتح ٩/ ١٩٨].\n\n٥١٤٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنِ الأَعْرَجِ قَالَ: قَالَ أَبُو هُرَيْرَةَ يَأْثُرُ عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَجَسَّسُوا، وَلَا تَحَسَّسُوا، وَلَا تَبَاغَضُوا، وَكُونُوا إِخْوَانًا». [٦٠٦٤، ٦٠٦٦، ٦٧٢٤ - مسلم: ٢٥٦٣ - فتح: ٩/ ١٩٨].\n\n٥١٤٤ - «وَلَا يَخْطُبُ الرَّجُلُ على خِطْبَةِ أَخِيهِ، حَتَّى يَنْكِحَ، أَوْ يَتْرُكَ». [انظر: ٢١٤٠ - مسلم: ١٥٢٠،١٥١٥،١٤١٣ - فتح ٩/ ١٩٩].\nذكر فيه حديث ابن عُمَرَ - ﵄ - نَهَى النَّبِيُّ - ﷺ - أَنْ يَبِيعَ بَعْضُكُمْ على بَيْعِ بَعْضٍ، وَلَا يَخْطُبَ على خِطْبَةِ أَخِيهِ، حَتَّى يَتْرُكَ الخَاطِبُ قَبْلَهُ، أَوْ يَأْذَنَ لَهُ الخَاطِبُ.\nوحديث أبي هريرة - ﵁ - يأثره على النبي - ﷺ -: \"إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظّنَّ أَكذَبُ الحَدِيثِ، وَلَا تَجَسَّسُوا، وَلَا تَحَسَّسُوا، وَلَا تَبَاغَضُوا، وَكُونُوا عباد إِخْوَانًا وَلَا يَخْطُبُ الرَّجُلُ على خِطْبَةِ أَخِيهِ، حَتَّى يَنْكِحَ أَوْ يَتْرُكَ\".\nالشرح:\nقد أسلف البخاري في البيوع مثله من حديث أبي هريرة ﵁ أيضًا في الخطبة (^١).\n_________\n(^١) سلف برقم (٢١٤٠)، باب: لا يبيع على بيع أخيه.","vol":"24","page":437},{"text":"وقد أخرجه مسلم والأربعة (^١).\nوسلف حديث ابن عمر في البيع على بيع أخيه (^٢)، وأخرجه مسلم وأبو داود وابن ماجه (^٣).\nوفسر ابن التين البيع على بيع أخيه بالسوم على سومه، وقال يزيد: لأنه لو وقع البيع لما سئل عن بيعه بعد ذَلِكَ، وهو عجيب فإنه قد يكون زمن خيار المجلس أو شرط ثم قال هذا بعد التراكن، وأما في أوله فلو ترك ذَلِكَ لأخذه المشتري بما يريد وبياعات المسلمين في أسواقهن يتزايدون فيها، وكرهه بعض السلف.\nفصل:\nالخِطبة -بكسر الخاء- مصدر خطب المرأة خطبة، والضم في الوعظ وغيره.\nفصل:\nأغرب بعضهم فادعى أن هذا النهي منسوخ بخطبة الشارع لأسامة فاطمة بنت قيس على خطبة معاوية وأبي جهم. روي عن الحسن بن علي أنه لا يكاد يبلغه أن رجلًا خطب امرأة إلا خطبها. وفقهاء الأمصار على عدم ذَلِكَ وأنه باقٍ، وخطبة الشارع والحسن إنما كان في حالة لم يتناولها النهي، وذلك قبل الركون دون ما بعده.\n_________\n(^١) مسلم (١٤١٣)، كتاب النكاح، باب: تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك، أبو داود (٢٠٨٠)، الترمذي (١١٣٤)، النسائي ٦/ ٧١ - ٧٣، ابن ماجه (١٨٦٧).\n(^٢) سلف برقم (٢١٣٩).\n(^٣) مسلم (١٤١٢) كتاب: النكاح، باب: تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك، أبو داود (٢٠٨١)، ابن ماجه (١٨٦٨).","vol":"24","page":438},{"text":"قال ابن المرابط: لا أعلم أحدًا ادعى نسخه. واستثنى ابن القاسم من النهي ما إذا كان الخاطب فاسقًا، وهو مذهب الأوزاعي وابن المنذر فيما إذا كان الأول كافرًا، وهو خلاف قول الجمهور.\nوالحديث خرج على الغالب فلا مفهوم.\nوقال ابن نافع: يخطب وإن رضيت بالأول حَتَّى يتفقا على صداق.\nوخطأه ابن حبيب يريد لأن نكاح التفويض صحيح وإن لم يسميا فيه مهرًا. وعندنا أنه إنما يحرم إذا صرح بالإجابة فإن لم يجب ولم يرد فلا تحريم، وكذا إذا أذن، وعند المالكية ثلاثة أقوال بعد الركون (^١).\nثالثها: يفسخ قبل الدخول ويثبت بعده ويؤدب ويحلل، وعند أبي حنيفة والشافعي: لا فسخ مطلقًا مع التحريم (^٢).\nفصل:\nأغرب أبو سليمان فقال: إن هذا النهي للتأديب لا للتحريم.\nونقل عن أكثر العلماء أنه لا يبطل، وعند داود بطلان نكاح الثاني (^٣)، ونحى ابن حزم إليه حيث قال: لا يحل لأحد أن يخطب على خطبة مسلم، سواء ركنا وتعارفا أو لم يكن شيء من ذَلِكَ، إلا أن يكون أفضل لها في دينه وحسن صحبته، فله حينئذٍ أن يخطب على خطبة غيره (^٤).\nقُلْتُ: يرده حديث قدامة بن مظعون أنه زوج ابن عمر ابنة أخيه\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٣٩١ - ٣٩٢، \"المنتقى\" ٣/ ٢٦٤.\n(^٢) انظر: \"الاستذكار\" ١٦/ ١٢.\n(^٣) \"معالم السنن\" لأبي سليمان الخطابي ٣/ ١٦٦.\n(^٤) \"المحلى\" ١٠/ ٣٣ - ٣٤.","vol":"24","page":439},{"text":"عثمان، فخطبها المغيرة بن شعبة، فركنت هي وأمها في المغيرة، ففرق - ﵇ - بينها وبين ابن عمر وزوجها المغيرة (^١).\nوالأحاديث دالة على إطلاق التحريم، وقد أخرج مسلم من حديث عقبة بن عامر أنه - ﵇ - قال: \"لا يحل لمؤمن أن يخطب على خطبة أخيه حَتَّى يذر، ولا يحل له أن يبتاع على بيع أخيه حَتَّى يذر\" (^٢).\nوهو قول ابن عمر وعقبة بن عامر وابن هرمز.\nوعبارة ابن العربي: اختلف علماؤنا هل الحق فيه لله أو للخاطب، فقيل بالأول فيتحلل، فإن لم يفعل فارقها، قاله ابن وهب (^٣).\nوقيل: إن النهي في حال رضي المرأة وركونها إليها، وقد فسره في \"الموطأ\" دون ما إذا لم تركن ولم يتفقا على صداق (^٤). قال أبو عبيد: وهو وجه الحديث، وبه يقول أهل المدينة وأهل العراق أو أكثرهم.\nحجة الشافعي (وغيره) (^٥) خطبته - ﵇ - لأسامة كما سلف، وكنا بينا أن تلك الحالة غير النهي كما سلف.\nفصل:\nمن قال بالفسخ تعلق بالنهي وأنه يقتضي بالفساد، فلا تحصل به الاستباحة، وأجاب من لم يره بأن النهي لأمر خارج عنه فصار كالبيع على بيع أخيه.\n_________\n(^١) رواه ابن ماجه (١٨٧٨)، أحمد ٢/ ١٣٠، الدارقطني ٢/ ٧٦، الحاكم ٢/ ١٦٧.\n(^٢) مسلم (١٤١٤)، كتاب: النكاح، باب: تحريم الخطبة على خطبة أخيه.\n(^٣) \"عارضة الأحوذي\" ٥/ ٧٢.\n(^٤) \"الموطأ\" ص ٣٢٤.\n(^٥) يقصد الطحاوي، كما في ابن بطال ٧/ ٢٥٩.","vol":"24","page":440},{"text":"فصل:\nقوله: (\"إِيَّاكُمْ وَالظَّنَّ\") يريد أن تحقيق الظن قد يوقع في الإثم، وقد قال تعالى: ﴿إِنَّ بَعْضَ الظَّنِّ إِثْمٌ﴾ [الحجرات: ١٢].\nوقوله: (\"أَكْذَبُ الحَدِيثِ\") يريد: بعضه.\nفصل:\nوالتجسس بالجيم والحاء معناهما واحد عند جماعة وهو: التطلب لمعرفة الأخبار، قاله الحربي، وقال ابن الأنباري: إنما نسق أحدهما على الآخر؛ كقولهم: بعدًا وسحقًا. وقيل: بالجيم: البحث عن عورات الناس، وبالحاء: الاستماع للحديث، وقيل: الأول في الخير والثاني في الشر، قال تعالى: ﴿اذْهَبُوا فَتَحَسَّسُوا﴾ [يوسف: ٨٧] وقيل: أكثر التجسس في الشر، بالجيم. وقال ابن حبيب بالحاء: أن تسمع ما يقول أخوك فيك، وبالجيم: أن ترسل من (قيل لك) (^١) عما يقال لك في أخيك من السوء (^٢).\n_________\n(^١) كذا في الأصول، ولعل صوابه: قِبَلك.\n(^٢) انظر: \"النهاية في غريب الحديث\" ١/ ٢٧٢ بتصرف.","vol":"24","page":441},{"text":"<span data-type='title' id=toc-3131>٤٦ - باب تَفسِيرِ تَرْكِ الخِطْبَةِ</span>\n٥١٤٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يُحَدِّثُ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ حِينَ تَأَيَّمَتْ حَفْصَةُ قَالَ عُمَرُ: لَقِيتُ أَبَا بَكْرٍ فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بِنْتَ عُمَرَ. فَلَبِثْتُ لَيَالِيَ ثُمَّ خَطَبَهَا رَسُولُ اللهِ - ﷺ -، فَلَقِيَنِي أَبُو بَكْرٍ فَقَالَ: إِنَّهُ لَمْ يَمْنَعْنِي أَنْ أَرْجِعَ إِلَيْكَ فِيمَا عَرَضْتَ إِلاَّ أَنِّي قَدْ عَلِمْتُ أَنَّ رَسُولَ اللهِ - ﷺ - قَدْ ذَكَرَهَا، فَلَمْ أَكُنْ لأُفْشِيَ سِرَّ رَسُولِ اللهِ - ﷺ -، وَلَوْ تَرَكَهَا لَقَبِلْتُهَا.\nتَابَعَهُ يُونُسُ وَمُوسَى بْنُ عُقْبَةَ وَابْنُ أَبِي عَتِيقٍ، عَنِ الزُّهْرِيِّ. [انظر: ٤٠٠٥ - فتح ٩/ ٢٠١].\nذكر فيه حديث ابن عمر عن عمر السابق في تأيم حفصة إلى آخره.\nثم قال: تَابَعَهُ يُونُسُ وَمُوسَى بْنُ عُقْبَةَ وَابْنُ أَبِي عَتِيقٍ، عَنِ الزُّهْرِيِّ. يعني أنهم جعلوه من مسند ابن عمر (^١)، وقد سلف في النكاح هذا في مسند عمر.\nوابن أبي عتيق هذا اسمه محمد بن عبد الله بن محمد بن عبد الرحمن بن أبي عتيق.\nفإن قُلْتَ: كيف ترجم على هذِه الترجمة وقد سلف أن الخطبة جائزة على خطبة الغير إذا لم يكن ركون، والشارع حين أخبر أبا بكر لم يكن أعلم بهذا عمر، فضلًا عن ركونه؟ قُلْتُ: أجاب عنه ابن بطال بأن\n_________\n(^١) ورد بهامش الأصل: الذي ظهر لي أن هذا الحديث هنا من مسند عمر لا ابنه، وأنهم تابعوا الزهري على أنه من مسند عمر، ولم أر المزي في \"أطرافه\" جعله من مسند ابن عمر، إنما جعله في مسند أبي بكر، وجعله في مسند عمر، والله أعلم.","vol":"24","page":442},{"text":"الصديق علم أنه - ﵇ - إذا خطب إلى عمر ابنته يسر بذلك ويشكر الله تعالى على هذِه النعمة، فقام علم الصديق بهذِه الحالة مقام الركون والتراضي منهما؛ فكذلك كل من علم أنه لا يصرف إذا خطب لا ينبغي الخطبة على خطبته حَتَّى يترك كما فعل الصديق (^١).\nوقال ابن المنير: الظاهر عندي أن البخاري أراد أن يحقق امتناع الخطبة بامتناع أبي بكر هذا، ولم ينبرم الأمر من الخاطب والولي، فكيف لو تراكنا؟ وكأنه من البخاري استدلال بالأولى (^٢).\nوزعم ابن المرابط أن هذِه القصة فيها ما يفسر بعض هذا أنه مكروه وإن لم يكن ركون، لاسيما بين الإخوان، فإنه يورث عداوة فى النفوس من أجل الغيرة وما يولد منها.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٢٦١.\n(^٢) \"المتواري\" ص ٢٨٥.","vol":"24","page":443},{"text":"<span data-type='title' id=toc-3132>٤٧ - باب الخُطْبَةِ</span>\n٥١٤٦ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ زَيْدِ بْنِ أَسْلَمَ قَالَ: سَمِعْتُ ابْنَ عُمَرَ يَقُولُ جَاءَ رَجُلَانِ مِنَ الْمَشْرِقِ فَخَطَبَا، فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ مِنَ الْبَيَانِ سِحْرًا». [٥٧٦٧ - فتح ٩/ ٢٠١].\nذكر فيه حديث ابن عُمَرَ يَقُولُ جَاءَ رَجُلَانِ مِنَ المَشْرِقِ فَخَطَبَا، فَقَالَ رسولُ الله: \"إِنَّ مِنَ البَيَانِ سِحْرًا\".\nالشرح:\nهذا الحديث ذكره في الطب، وأبو داود والترمذي وقال: حسن صحيح. قال الترمذي: وفي الباب عن عمار وابن مسعود وعبد الله بن الشخير (^١).\nوالمشرق هنا مشرق المدينة، وللترمذي: فعجب الناس من كلامهما، فالتفت إليهما رسول الله - ﷺ - فقال: \"إن من البيان سحرًا\" أو \"إن بعض البيان سحرٌ\" (^٢).\nوالرجلان: الزبرقان بن بدر، وعمرو بن الأهتم، واسمه سنان، هتمه قيس بن عاصم، وكانا وفدا على رسول الله - ﷺ - سنة تسع من الهجرة في وفد بني تميم، سبعين أو ثمانين، فيهم الأقرع بن حابس، وقيس بن عاصم، وعطاء بن حاجب.\nروى البيهقي في \"دلائله\" من حديث مقسم عن ابن عباس - ﵄ - قال: جلس إلى رسول الله - ﷺ - قيس بن عاصم والزبرقان بن بدر وعمرو بن الأهتم التميميون، ففخر الزبرقان فقال: يا رسول الله، أنا سيد بني تميم والمطاع منهم والمجاب، أمنعهم من الظلم، وآخذ لهم\n_________\n(^١) أبو داود (٥٠٠٧)، الترمذي (٢٠٢٨).\n(^٢) الترمذي (٢٠٢٨).","vol":"24","page":444},{"text":"بحقوقهم، وهذا يعلم ذَلِكَ -يعني عمرو- فقال عمرو: إنه شديد العارضة، مانع لجانبه، مطاع في أدنيه. فقال الزبرقان: والله يا رسول الله لقد علم مني غير ما قال، وما منعه أن يتكلم إلا الحسد. فقال عمرو: أنا أحسدك! والله يا رسول الله إنه للئيم الخال، حديث المال، أحمق الولد، مضيع في العشيرة، والله يا رسول الله لقد صدقت في الأولى وما كذبت في الآخرة، ولكني رجل إذا رضيت قُلْتُ: أحسن ما علمت، وإذا غضبت قلت أقبح ما وجدت. فقال - ﵇ -: \"إن من البيان سحرًا، إن من البيان سحرًا\".\nوفي حديث محمد بن الزبير الحنظلي قال - ﵇ - لعمرو: \"أخبرني عن هذا -يعني: الزبرقان- فأما هذا -يعني قيس بن عاصم- فلست أسألك عنه\" قال: وأراه قد كان عرفه (^١).\nولأبي داود بإسناد صحيح عن ابن عباس - ﵄ -: جاء أعرابي إلى رسول الله - ﷺ -، فجعل يتكلم بكلام فقال - ﵇ - .. الحديث (^٢).\nوعند أبي زرعة دخل رجل على رسول الله - ﷺ - فقال - ﷺ - .. الحديث.\nومن حديث صخر بن عبد الله بن بريدة عن أبيه، عن جده مرفوعًا: \"إن من البيان سحرًا، وإن من العلم جهلًا، وإن من الشعر حكمًا، وإن من القول عيالًا\" (^٣).\nفقال صعصعة بن صوحان العبدي: صدق نبي الله - ﷺ -.\nوأما قوله: \"إِنَّ مِنَ البَيَانِ سِحْرًا\" فالرجل يكون عليه الحق وهو ألحن بالحجج من صاحب الحق، فيسحر القوم ببيانه، فيذهب بالحق.\n_________\n(^١) \"دلائل النبوة\" ٥/ ٣١٦ - ٣١٧.\n(^٢) أبو داود (٥٠١١).\n(^٣) ورد بهامش الأصل: كذا أحفظه وكذا هو في \"الغريبين\" عَيْلا.","vol":"24","page":445},{"text":"وأما قوله: \"من العلم جهلًا\" فهو أن يتكلف العالم إلى علمه ما لا يعلم فيجهل لذلك.\nوأما قوله: \"إن من الشعر حكمًا\" فهي هذِه المواعظ والأمثال التي يتعظ بها الناس، وأما قول: \" [إن] (^١) من القول عيالًا\" فعرضك كلامك على من ليس من شأنه ولا يريده (^٢).\nورواه أبو زرعة الحافظ أحمد بن الحسين بن علي الرازي في كتاب الشعراء من حديث حسام بن مصك ومحمد بن سليم، وعن عبد الله بن بريدة، عن أبيه، به.\nوذكر ابن التين أن الخاطبين، الزبرقان بن بدر وعمرو بن الأهتم، مدحه الزبرقان فأبلغ، ومدحه الآخر فقصر عن بعض ما فيه. فقال الزبرقان: حسدني والله يا رسول الله على مكاني منك، ولقد كتم بعض ما يعلم، وإنه لضيق العطن لئيم الولد، والله يا رسول الله ما كذبت في الأولى، ولقد صدقت في الثانية، أرضاني ابن عمي فقلت أحسن ما فيه، وأغضبني فقلت أشر ما فيه.\nفصل:\nوهذا الحديث له طرق أخرى:\nأحدها: طريق (عمران) (^٣) أن رسول الله - ﷺ - قال: \"إن من البيان سحرًا\".\nثانيها: من طريق البراء مرفوعًا بزيادة: \"إن من الشعر حكمًا\". أخرجه أبو زرعة في الكتاب السالف. وقال الدارقطني في \"أفراده\":\n_________\n(^١) زيادة يقتضيها السياق من أبي داود.\n(^٢) أبو داود (٥٠١٢).\n(^٣) كذا في الأصول، ولعل صوابها: عمار كما عند مسلم (٨٦٩) كتاب الجمعة، باب: تخفيف الصلاة والخطبة.","vol":"24","page":446},{"text":"غريب من حديث أبي إسحاق عن البراء، ومن حديث العرزمي محمد عنه، تفرد به أبو داود الحفري عنه.\nثالثها: طريق مطرف عن أبيه عبد الله بن الشخير: قدم على رسول الله - ﷺ - رهط من بني عامر فقالوا: أنت سيدنا، وأفضل علينا فضلًا، وأطول علينا طولًا، وأنت الجفنة الغراء، فقال - ﵇ -: \"لا يشهدنكم الشيطان\".\nثم قال: \"إن من البيان سحرًا\" أخرجه الطبري في \"تهذيبه\" من حديث مهدي بن ميمون، عن غيلان بن جرير، عن مطرف به، وأخرجه العسكري، عن غيلان، عن مطر بن حماد بن واقد، حَدَّثَنَا مهدي، فذكره مختصرًا. وزعم الترمذي أن في الباب عن ابن مسعود (^١)، ثم ذكر حديثه، وليس فيه إلا خطبة النكاح (^٢) فلا أدري أهو مراده أم لا.\nفصل:\nقال ابن التين: أدخل هذا الباب في النكاح وليس هو موضعه.\nقُلْتُ: بل هو موضعه، فإن قصده الخطبة عند الخطبة، ويجوز أن يريد عقد النكاح، والخطبة عند الحاجة من الأمر القديم المعمول به.\nوفيه حديث ابن مسعود المشار إليه، وقد أخرجه أصحاب السنن الأربعة والحاكم، وحسنه الترمذي (^٣).\nووجه استحبابها تسهيل أمر الخاطب والرغبة في الدعاء إليه، ألا ترى أنه - ﵇ - قد شبه حسن التواصل إلى الحاجة بحسن الكلام\n_________\n(^١) الترمذي (٢٠٢٨).\n(^٢) يقصد حديث رقم (١١٠٥).\n(^٣) أبو داود (٢١١٨)، الترمذي (١١٠٥)، النسائي ٣/ ١٠٤ - ١٠٥، ابن ماجه (١٨٩٢)، \"المستدرك\" ٢/ ١٨٢ - ١٨٣.","vol":"24","page":447},{"text":"فيها، واستنزال المرغوب إليه بالبيان بالسحر، وإنما هذا من أجل ما في النفوس من الأنفة في أمر (الموليات) (^١)، فقال - ﵇ - أن حسن التواصل إلى هذا (الذي) (^٢) تأنف النفوس منه حَتَّى تحبب إلى ذَلِكَ المستبشع وجه من وجوه السحر الحلال.\nواستحب جمهور العلماء الخطبة في النكاح، قال مالك: هذا الأمر القديم وما قل منها فهو أفضل.\nقال ابن حبيب: كانوا يستحبون أن يحمد الله الخاطب ويصلي على نبيه، ثم يخطب المرأة، ثم يجيب المخطوب إليه بمثل ذَلِكَ من حمد الله والصلاة على نبيه، ثم يذكر إجابته. وأوجبها أهل الظاهر فرضًا، واحتجوا بأنه - ﵇ - خطب حين زوج فاطمة، وأفعاله على الوجوب.\nواستدل الفقهاء على عدم وجوبها بقوله: \"قد زوجتكها بما معك من القرآن\" ولم يخطب، وبقوله: \"كل أمر ذي بال لا يبدأ بالحمد لله فهو أقطع\" أي: ناقص ولم يقل: إن العقد لا يتم، بدليل تزويجه المرأة ولم يخطب (^٣).\nوفي أبي داود أنه - ﵇ - خطب إليه رجل قال: فأنكحني من غير أن يتشهد (^٤)، وفي كتاب ابن أبي شيبة: زوج الحسين بن علي بعض بنات أخيه وهو يتعرق العرق، وزوج مسروق شريحًا ولم يخطب،\n_________\n(^١) في (غ): الوليات.\n(^٢) من (غ).\n(^٣) \"شرح ابن بطال\" ٧/ ٢٦٢ - ٢٦٣. وانظر: \"بداية المجتهد\" ٣/ ٩٣٧، \"أسنى المطالب\" ٣/ ١١٧، \"المغني\" ٩/ ٤٦٦٠٤٦٧.\n(^٤) أبو داود (٢١٢٠).","vol":"24","page":448},{"text":"وأنكح عمر رجلًا وهو يمشي (^١).\nفصل:\nوالبيان: الإتيان بلفظ آخر لا يزيد على كشف معناه بزيادة ألفاظ رائعة تستميل القلوب وتجلبها، كما أن السحر يخرجها عن حد الاْعتدال، وهذا إذا كان اللفظ فيه صدقًا وجائزًا، والمقصود به بغير الحق كان ممدوحًا، فقد كان لسيدنا رسول الله - ﷺ - خطيب يلقى به الوافدين وهو ثابت بن قيس، وشاعر وهو حسان بن ثابت، وإذا كان البيان على ضد ذَلِكَ كان الذم لذلك لا للفظ، كالشعر فإنه يذم بما يتضمنه ويمدح لا للنظم.\nوقيل: البيان: ما تقع به الإبانة عن المراد بأي لغة كان، ولم يرد بالسحر هذا النوع، وإنما أراد به بيان بلاغة وحذق، وهو ما دخلته الصيغة بالتحسين لألفاظه حَتَّى يستميل به قلوب سامعيه، فهذا يشبه السحر في جلب القلوب، وربما حول الشيء عن ظاهر صورته فيبرزه للناظرين في معرض غيره، فهذا يمدح فاعله، والمذموم من هذا الفصل أن يقصد به الياطل واللبس فيوهمك المنكر معروفًا، وهذا مذموم، وهو أيضًا يشبه بالسحر، إذ السحر صرف الشيء عن حقيقته قال تعالى: ﴿فَأَنَّى تُسْحَرُونَ﴾ [المؤمنون: ٨٩] أي: يصرفون، وهذا من باب تسمية الشيء ببعض معناه؛ لأنه سمى البيان سحرًا، وإنما هو مضارع للسحر. وحكي عن يونس أن العرب تقول: ما سحرك عن وجه كذا. أي: صرفك (^٢).\n_________\n(^١) \"المصنف\" ٤/ ٣٥، وضعفه الألباني في \"ضعيف أبي داود\" (٣٦٤)، وفي \"الإرواء\" (١٨٢٤).\n(^٢) \"تهذيب اللغة\" ٢/ ١٦٤٠.","vol":"24","page":449},{"text":"وروي عن عمر بن عبد العزيز أن رجلًا سأله حاجة فاعتاض عليه قضاؤها، فرفق له الرجل في القول، فقال: إن هذا هو السحر الحلال، وأنجزها له.\nفصل:\nفي الحديث فضل البلاغة والمجاز والاستعارة، وجواز الإفراط في المدح؛ لأنه لا شيء في الإعجاب والأخذ بالقلوب يبلغ مبلغ السحر، وإنما تحمد البلاغة و(اللسانة) (^١) إذا لم تخرج إلى حد الإسهاب والتفيهق، فقد جاء في أبي داود: \"أبغضكم إلى الله الثرثارون المتفيهقون\" (^٢) وكان هذا -والله أعلم- إذا كان ممن يحاول تزيين الباطل وتحسينه بلفظ ويريد إقامته في صورة الحق، فهذا هو المكروه الذي ورد فيه التغليظ.\nوأما قول الحق فجميل على كل حال، كان فيه إطناب أو لم يكن إذا لم يتجاوز الحق، غير أن أوساط الأمور أعدلها. وقد اتفق علماء اللغة وغيرهم على مدح الإيجاز، والاختصار في البلاغة، وإدراك المعاني الكثيرة بالألفاظ اليسيرة (^٣). وقيل: المراد بالبيان هنا: الذم.\nواستدل متأول ذَلِكَ بادخال ملك هذا الحديث في باب ما يكره من الكلام بغير ذكر الله (^٤)، وهو مذهبه في تأويل الحديث والأول أولى، قال تعالى: ﴿خَلَقَ الْإِنْسَانَ (٣) عَلَّمَهُ الْبَيَانَ﴾ [الرحمن: ٣، ٤].\n_________\n(^١) في الأصول: اللسن، والمثبت من \"التمهيد\".\n(^٢) الحديث ليس عند أبي داود، بل هو عند الترمذي برقم (٢٠١٨) من حديث جابر بن عبد الله.\n(^٣) انظر ما سبق في \"التمهيد\" ٥/ ١٧٤، ١٧٦.\n(^٤) \"الموطأ\" ص ٦١٠.","vol":"24","page":450},{"text":"<span data-type='title' id=toc-3133>٤٨ - باب ضَرْبِ الدُّفِّ فيِ النِّكَاحِ وَالْوَلِيمَةِ</span>\n٥١٤٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ حَدَّثَنَا خَالِدُ بْنُ ذَكْوَانَ قَالَ: قَالَتِ الرُّبَيِّعُ بِنْتُ مُعَوِّذٍ ابْنِ عَفْرَاءَ: جَاءَ النَّبِيُّ - ﷺ - فَدَخَلَ حِينَ بُنِيَ عَلَيَّ، فَجَلَسَ على فِرَاشِي كَمَجْلِسِكَ مِنِّي، فَجَعَلَتْ جُوَيْرِيَاتٌ لَنَا يَضْرِبْنَ بِالدُّفِّ وَيَنْدُبْنَ مَنْ قُتِلَ مِنْ آبَائِي يَوْمَ بَدْرٍ، إِذْ قَالَتْ إِحْدَاهُنَّ وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ. فَقَالَ: «دَعِى هَذِهِ، وَقُولِي بِالَّذِى كُنْتِ تَقُولِينَ». [انظر: ٤٠٠١ - فتح ٩/ ٢٠٢].\nذكر فيه حديث الربيع بنت مُعَوِّذٍ ابن عَفْرَاءَ: جَاءَ النَّبِيُّ - ﵇ - فَدَخَلَ عليَّ حِينَ بُنِيَ عَلَيَّ، فَجَلَسَ على فِرَاشِي كَمَجْلِسِكَ مِنِّي، فَجَعَلَتْ جُوَيْرِيَاتٌ لَنَا يَضْرِبْنَ بِالدُّفِّ وَيَنْدُبْنَ مَنْ قُتِلَ مِنْ آبَائِي يَوْمَ بَدْرٍ، إِذْ قَالَتْ إِحْدَاهُنَّ وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ. فَقَالَ: \"دَعِي هذا، وَقولِي بِالَّذِي كنْتِ تَقُولِينَ\".\nسلف في المغازي (^١).\nولابن ماجه: \"أما هذا فلا تقولوه، ما يعلم ما في غدٍ إلا الله\" (^٢)\nوقوله: (يَوْمَ بَدْرٍ) كذا هنا، وذكر الكلبي يوم بعاث، وقال ابن التين عن النسائي: حديث حسن، وإنما هو من قتل من آبائي يوم أحد. وفي بعض روايات البخاري: من قتل آبائي بإسقاط (من).\nوالندب: ذكر النادبة الميت بحسن الثناء والافتخار.\nقال ابن العربي: وكانوا كفارًا فلم يكن في ذكرهم بحضرة الشارع حرج بما يذكرون به، ولو كانوا مسلمين لم ينبغ أن يندبوا بمدح؛ لأن ذَلِكَ مما يوجب لهم عذابًا، وإنما يندبون بترحم ودعاء (^٣).\n_________\n(^١) برقم (٤٠٠١) باب بعد باب شُهُودِ المَلَائِكَةِ بَدْرًا.\n(^٢) ابن ماجه (١٨٩٧).\n(^٣) \"عارضة الأحوذي\" ٤/ ٣١٠.","vol":"24","page":451},{"text":"قُلْتُ: عندنا لا يعذب به إلا إذا أوصى (^١)\nفصل:\nفي الحديث فوائد: تشريف الربيع بدخول سيد الخلق عليها وجلوسه أمامها حيث يجلس الرأس، والضرب بالدف في العرس بحضرة شارع الملة، ومبين الحل من الحرمة، وإعلان النكاح بالدف والغناء المباح فرقًا بينه وبين ما يستتر به من السفاح، وإقبال العالم والإمام إلى العروس. وإن كان لعب ولهو مباح، فإنه يورث الألفة والانشراح. وليس الامتناع من ذَلِكَ من الحياء الممنوع بل فعله هو الممدوح المشروع، وجواز مدح الرجل في وجهه بما فيه، فالمكروه من ذَلِكَ مدحه بما ليس فيه.\nفصل:\nقولها: (حِينَ بُنِيَ عَلَيَّ) هذِه اللغة الفصيحة، وأصله أن الرجل كان إذا تزوج امرأة بنى عليها قبة ليدخل عليها فيها. وأنكر غير واحد من النحويين: بنى بي. وقد وردت في أحاديث صحيحة.\nفصل:\nالدف داله مضمومة على الأفصح وقد تفتح، وهو الذي بوجه واحد، واختلف في الضرب بالوجه من الوجهين جميعًا كما قال ابن التين.\nوقوله: (\"دَعِي هذا\") أي: أن الغيب لا يعلمه إلا الله وقد سلف.\nفصل:\nومن أحاديث الباب على شرط الصحيح:\n_________\n(^١) انظر: \"روضة الطالبين\" ٢/ ١٧٥.","vol":"24","page":452},{"text":"حديث محمد بن حاطب رفعه: \"فصل ما بين الحلال والحرام الضرب بالدف\" أخرجه النسائي وابن ماجه والترمذي وقال: حسن. وصححه ابن حبان والحاكم وقال: صحيح الإسناد (^١).\nوقال ابن طاهر: ألزم الدارقطني مسلمًا إخراجه، وهو صحيح.\nوفي رواية عبد الله بن أحمد بن حنبل عن غير أبيه من حديث عمرو بن يحيى المازني عن جده أبي حسن أن النبي - ﷺ - كان يكره نكاح السر حَتَّى يضرب بدف، ويقول: \"أتيناكم أتيناكم، فحيونا نحييكم\" (^٢).\nوحديث بريدة - ﵁ - أن رسول الله - ﷺ - لما رجع من بعض مغازيه جاءته جارية سوداء فقالت: يا رسول الله، إني نذرت إن ردك الله سالمًا أن أضرب بين يديك بالدف وأتغنى، فقال لها: \"إن كنت نذرت فأوفي نذرك\".\nرواه الترمذي وقال: حسن صحيح (^٣)، ونازعه ابن القطان (^٤).\nورواه ابن حبان في \"صحيحه\" بطريق جيد. وفيه: فقعد - ﵇ - وضربت بالدف (^٥).\n_________\n(^١) الترمذي (١٠٨٨)، والنسائي ٦/ ١٢٧، وابن ماجه (١٨٩٦)، والحاكم ٢/ ١٨٤، ولم أجده عند ابن حبان.\n(^٢) \" المسند\" ٤/ ٧٧ - ٧٨.\n(^٣) الترمذي (٣٦٩٠).\n(^٤) قال ابن القطان: وليس كذلك؛ لأن في إسناده عليّ بن الحسين بن واقد، فقد قال فيه أبو حاتم: ضعيف، وقال العقيلي: كان مرجئًا. اهـ.\n\"بيان الوهم والإيهام \" ٥/ ٢٥١ - ٢٥٢.\n(^٥) ابن حبان ١٠/ ٢٣٢ (٤٣٨٦).","vol":"24","page":453},{"text":"وهذِه الأمة هي سديسة مولاة حفصة كما أفاده ابن طاهر في \"إيضاح الأشكال\" (^١).\nوسيأتي في البخاري عن عائشة - ﵂ - أنها زفت امرأة إلى رجل من الأنصار فقال - ﷺ -: \"يا عائشة، ما كان معكم لهو، فإن الأنصار يعجبهم اللهو\" (^٢).\nفصل:\nومن ضعيفه حديث عائشة - ﵂ - أنها أنكحت ذا قرابة لها من الأنصار، فقال - ﵇ -: \"أهديتم الفتاة؟ \" قالوا: نعم. قال: \"أرسلتم معها من يغني؟ \" قالت: قُلْتُ: لا. فقال: \"إن الأنصار قوم فيهم غزل، فلو بعثتم معها من يقول: أتيناكم أتيناكم، فحيانا وحياكم\" أفرده ابن ماجه (^٣). وقال أحمد: حديث منكر.\nولابن أبي حاتم: \"أعلنوا النكاح وأضربو اعليه بالغربال\" (^٤).\n_________\n(^١) \"إيضاح الإشكال \" ص ١٣٨ - ١٣٩.\n(^٢) سيأتي برقم (٥١٦٢).\n(^٣) ابن ماجه (١٩٠٠) قال البوصيري في \"مصباح الزجاجة\" ٢/ ١٠٧: هذا إسناد رجاله ثقات إلا أن الأجلح مختلف فيه، وأبو الزبير قال فيه ابن عيينة: يقولون: إنه لم يسمع من ابن عباس، وقال أبو حاتم: رأى ابن عباس رؤية. اهـ.\nوالحديث أعله الألباني في \"الضعيفة\" (٢٩٨١) بعنعنة أبي الزبير.\n(^٤) هذا الحديث رواه ابن ماجه (١٨٩٥)، وسعيد بن منصور ١/ ١٧٤ (٦٣٥)، وإسحاق بن راهويه في \"مسنده\" ٢/ ٣٩٢ - ٣٩٣ (٩٤٥)، وأبو نعيم في \"الحلية\" ٣/ ٢٦٥، والبيهقي ٧/ ٢٩٠، وابن الجوزي في \"العلل\" ٢/ ١٣٨ (١٠٣٣) من طريق خالد بن إياس، عن ربيعة الرأي، عن القاسم بن محمد، عن عائشة مرفوعًا. قال أبو نعيم: تفرد به خالد بن إياس. اهـ. وقال البيهقي، كذا قال، وإنما هو خالد بن إلياس ضعيف. اهـ. وكذا ضعفه ابن الجوزي بخالد بن إياس.\nوالحديث ضعفه الألباني في \"الإرواء\" (١٩٩٣) دون الشطر الأول.","vol":"24","page":454},{"text":"وللترمذي مضعفًا: \"واجعلوه في المساجد واضربوا عليه بالدفوف\" (^١).\nولابن الأثير من الصحابة، من حديث عبد الحميد بن مهدي: ثَنَا المعافى، ثنا محمد بن سلمة، عن الفزاري، عن عبد الله بن هبار بن الأسود بن المطلب، عن أبيه أنه زوج بنتا له فضرب في عرسها بالكبر (^٢). فلما سمعه رسول الله - ﷺ - فقال: \"هذا النكاح لا السفاح\" (^٣).\nوللنسائي من حديث عامر بن سعد، عن قطر بن كعب وأبي مسعود قالا \"رخص لنا في اللهو عند العرس\" (^٤) زاد ابن أبي شيبة: ثابت بن وديعة (^٥).\nوروى الطبري عن السائب بن يزيد: لقي رسول الله - ﷺ - جواري يغنين، يقلن: حيونا نحييكم، فقال: \"لا تقولوا هكذا، ولكن قولوا: حيانا وحياكم\" فقال رجل: يا رسول الله، ترخص للناس في هذا؟ فقال: \"نعم، إنه نكاح لا سفاح\".\nفصل:\nترجم البخاري النكاح والوليمة وذكر ما يدل للوليمة فقط، لأنه قاس النكاح عليها؛ ولأن البناء نكاح، وعندنا الضرب به في العرس والختان جائز، العرس نصًّا والختان قياسًا، وفي غيرهما وجهان، أصحهما\n_________\n(^١) الترمذي (١٠٨٩) وقال: حديث حسن غريب في هذا الباب، وعيسى بن ميمون الأنصاري يضعف في الحديث. اهـ.\n(^٢) ورد بهامش الأصل: الكَبَر بفتح الكاف والباء الموحدة: الطبل ذو الوجهين، وقيل: الطبل الذي له وجه واحد.\n(^٣) \"أسد الغابة\" ٥/ ٣٨٥.\n(^٤) \"المجتبى\" ٦/ ١٣٥.\n(^٥) ابن أبي شيبة ٣/ ٤٨٥ (١٦٤٠١).","vol":"24","page":455},{"text":"الجواز وإن كان فيه جلاجل (^١)، لإطلاق الأدلة، ومن ادعى أنها لم تكن بجلاجل فعليه الإثبات.\nوقد أوضحت الكلام على الدف في \"شرح المنهاج\"، ولابد لك من الوقوف عليه.\n_________\n(^١) انظر: \"طرح التثريب\" ٦/ ٥٦، \"أسنى المطالب\" ٤/ ٣٤٥.","vol":"24","page":456},{"text":"<span data-type='title' id=toc-3134>٤٩ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً﴾ [النساء: ٤]</span>\nوَكَثْرَةِ المَهْرِ، وَأَدْنَى مَا يَجُوزُ مِنَ الصَّدَاقِ، وَقَوْلِهِ تَعَالَى: ﴿وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا﴾ [النساء: ٢٠] وَقَوْلِهِ: ﴿أَوْ تَفْرِضُوا﴾ [البقرة: ٢٣٦] لَهُنَّ وَقَالَ سهْلٌ قَالَ النَّبِيُّ - ﷺ -: \"وَلَوْ خَاتَمًا مِنْ حَدِيدٍ\" [انظر: ٢٣١٠]\n\n٥١٤٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ تَزَوَّجَ امْرَأَةً على وَزْنِ نَوَاةٍ، فَرَأى النَّبِيُّ - ﷺ - بَشَاشَةَ العُرْسِ فَسَأَلهُ، فَقَالَ إِنِّي تَزَوَّجْتُ امْرَأَةً على وَزْنِ نَوَاةٍ. [انظر: ٢٠٤٩ - مسلم: ١٤٢٧ - فتح ٩/ ٢٠٤].\nوَعَنْ قَتَادَةَ، عَنْ أَنَسٍ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ تَزَوَّجَ امْرَأَةً على وَزْنِ نَوَاةٍ مِنْ ذَهَبٍ.\nثم ساق بإسناده حديث عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ أَنَّ عَبْدَ الرَّحْمَنِ ابْنَ عَوْفٍ تَزَوَّجَ امْرَأَةً على وَزْنِ نَوَاةٍ، فَرَأى النَّبِيُّ - ﷺ - بَشَاشَةَ العروس فَسَأَلَهُ، فَقَالَ إِنِّي تَزَوَّجْتُ امْرَأَةً على وَزْنِ نَوَاةٍ.\nوَعَنْ قَتَادَةَ، عَنْ أَنَسٍ أَنَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ تَزَوَّجَ امْرَأَةً على وَزْنِ نَوَاةٍ مِنْ ذَهَبٍ.\nوقد سلف في البيوع. وهذِه الآثار دالة على إيجاب المهر، ولا حد لأكثره عند العلماء، لقوله تعالى: ﴿وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا﴾ [النساء: ٢٠] قال عمر فيما ذكره عبد الرزاق: لا تغالوا في صدقات النساء. فقالت امرأة: ليس كذلك يا عمر إن الله تعالى يقول: ﴿وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا﴾ [النساء: ٢٠]. وكذلك في قراءة عبد الله (ولا يحل لكم أن","vol":"24","page":457},{"text":"تأخذوا منه شيئًا) فقال: إن امرأة خاصمت عمر فخصمته (^١)، وروى ابن عيينة، عن يحيى بن سعيد، عن محمد بن إبراهيم التيمي قال: أصدق رسول الله - ﷺ - كل امرأة من نسائه اثنتي عشرة أوقية ونشًّا. والنش نصف الأوقية، فذلك خمسمائة وثمانون درهمًا (^٢). وقال ابن شهاب: اثني عشر أوقية فذلك أربعمائة درهم (^٣).\nقلت: الصواب: اثنتا عشرة أوقية ونشًا، والجملة خمسمائة؛ لأن الأوقية أربعون درهمًا. والنش نصف أوقية. وكذا أخرجه مسلم، عن أبي سلمة بن عبد الرحمن، عن عائشة (^٤).\nوأغرب الحاكم فاستدركه وقال: صحيح الإسناد، وعليه العمل. قال: وإنما أصدق النجاشي أم حبيبة أربعمائة دينار استعمالًا لأخلاق الملوك في المبالغة في الصنائع لاستعانة الشارع به في ذَلِكَ (^٥).\nقلت: وقيل مائتي دينار. وفي أبو داود: أربعة آلاف درهم (^٦)، نعم في الترمذي قال عمر: ما علمت رسول الله - ﷺ - نكح شيئًا من نسائه ولا [أنكح شيئًا من] (^٧) بناته أكثر من اثنتي عشرة أوقية أربعمائة وثمانون درهمًا، ثم قال: حسن صحيح (^٨).\n_________\n(^١) عبد الرزاق ٦/ ١٨٠ (١٠٤٢٠).\n(^٢) ورد في هامش الأصل: كذا في أصله: (وثمانون درهمًا) وفيه نظر، والظاهر أنه خطأ؛ لأن الأوقية أربعون والنش عشرون فالجملة خمسمائة، والله أعلم. ثم وقفت على بقية الكلام وهو صحيح ورودًا، وقد اعترضه شيخنا المؤلف عقيبه. [قلت: الذي في عبد الرزاق ٦/ ١٧٧ (١٠٤٠٧): خمسمائة درهم، لا خمسمائة وثمانون درهمًا].\n(^٣) عبد الرزاق ٦/ ١٧٦ - ١٧٧ (١٠٤٠٥).\n(^٤) مسلم (١٤٢٦) كتاب النكاح، باب: الصداق.\n(^٥) \"المستدرك\" ٤/ ٢٢.\n(^٦) أبو داود (٢١٠٨).\n(^٧) زيادة يقتضيها السياق، من الترمذي.\n(^٨) الترمذي (١١١٤).","vol":"24","page":458},{"text":"وفي \"بلغة المستعجل\" (^١) لمحمد بن أبي نصر الحميدي: صدقاته لكل واحدة من نسائه خمسمائة درهم، هذا أصح ما قيل في ذَلِكَ حاشى صفية.\nوروي عن عمر أنه أصدق أم كلثوم بنت علي أربعين ألف درهم (^٢)، وأن ابن عمر أصدق صفية (^٣) عشرة آلاف درهم، وعن ابن عباس وأنس مثله (^٤)، وروي عن الحسن بن علي أنه تزوج امرأة فأرسل إليها بمائة جارية، مع كل جارية ألف درهم (^٥). وتزوج مصعب بن الزبير عائشة بنت طلحة فأرسل إليها ألف ألف درهم، فقيل في ذَلِكَ:\nبضع الفتاة بألف ألف كامل … وتبيت سادات الجيوش جياعًا.\nوعند ابن أبي شيبة: زوج ابن عوف على ثلاثين ألفًا، (وأصدق غيلان بن مطرف امرأة عشرين ألفًا) (^٦).\nوقال المغيرة (بن) (^٧) حكيم: أول من سن الصداق أربعمائة دينار عمر بن عبد العزيز. وقال ابن سيرين: رخص عمر أن تصدق المرأة ألفين، وعثمان في أربعة آلاف (^٨).\n_________\n(^١) هو كتاب \"بلغة المستعجل في التاريخ\" للحميدي صاحب \"الجمع بين الصحيحين\" المتوفى سنة ثمان وثمانين وأربعمائة من الهجرة وقد سبقت ترجمته.\n(^٢) رواه ابن أبي شيبة ٣/ ٤٨٣ (١٦٣٨١).\n(^٣) ورد في هامش الأصل: بنت أبي عبيد أخت المختار.\n(^٤) انظر: \"الإشراف\" ١/ ٣٦.\n(^٥) رواه ابن أبي شيبة ٣/ ٤٨٤ (١٦٣٩٠).\n(^٦) كذا في الأصل، وهو خطأ وصوابه كما عند ابن أبي شيبة: عن غيلان عن مطرف أنه أصدق امرأة …\n(^٧) في الأصول: (و)، والمثبت هو الصواب من ابن أبي شيبة.\n(^٨) ابن أبي شيبة ٣/ ٤٨٤.","vol":"24","page":459},{"text":"وفي \"الإشراف\": أصدق عمر صفية عشرة آلاف -وقد سلف- وكان يزوج بناته على عشرة آلاف، وتزوج ابن عباس شميلة على عشرة آلاف، وتزوج (مالك بن أنس) (^١) امرأته كذلك (^٢).\nوقال ابن أبي شيبة: حَدَّثَنَا أبو معاوية، عن (عبد الرحمن بن عبد الله بن عمر) (^٣)، عن نافع قال: تزوج ابن عمر صفية على أربعمائة درهم (فأرسلت إليه) (^٤) أن هذا لا يكفينا، فزادها مائتين سرًّا من عمر (^٥).\nقال الحربي: أصدق النبي - ﷺ - سودة بيتًا ورثه، وعائشة على متاع بيت قيمته خمسون درهمًا. رواه عطية عن أبي سعيد (^٦).\nوزينب بنت خذيمة أصدقها ثنتي عشرة أوقية ونشًّا (^٧)، وأم سلمة على متاع قيمته عشرة دراهم (^٨).\n_________\n(^١) كذا في الأصول، وفي \"الإشراف\" أنس بن مالك.\n(^٢) \"الإشراف\" ١/ ٣٦.\n(^٣) كذا في الأصل، وفي المطبوع من ابن أبي شيبة ط/ دار الكتب العلمية: عبد الرحمن وعبد الله بن عمر. ولما أخرجه ابن سعد في \"الطبقات\" ٨/ ٤٧٢ قال: حدثنا خالد بن مخلد البجلي، قال: حدثنا عبد الله بن عمر عن نافع به.\nفلعل صوابه عبد الرحمن، عن عبد الله بن عمر، عن نافع، فعبد الرحمن وهو ابنه يروي عن أبيه، والله أعلم.\n(^٤) في الأصول: فأرسلنا له، والمثبت هو المناسب للسياق، من ابن أبي شيبة.\n(^٥) ابن أبي شيبة ٣/ ٤٨٣.\n(^٦) رواه ابن ماجه (١٨٩٥)، قال البوصيري في \"مصباح الزجاجة\" ٢/ ١٠٥: هذا إسناد ضعيف لضعف عطية. اهـ. وضعفه الألباني في \"ضعيف ابن ماجه\" (٤١٤).\n(^٧) رواه ابن سعد في \"الطبقات\" ٨/ ١١٥.\n(^٨) رواه البزار كما في \"كشف الأستار\" (١٤٢٦)، وأبو يعلى ٦/ ١١٤ (٣٣٨٥)، والطبراني في \"الكبير\" ٢٣/ ٢٤٧. زاد البزار: متاع بيت. =","vol":"24","page":460},{"text":"وقيل: كان على جرتين ورحا ووسادة حشوها ليف (^١).\nوعند أبي الشيخ: على جر أخضر ورحا برٍّ. وعند الترمذي: على أربعمائة درهم. فالله أعلم.\nوفي مسلم لما قال للأنصاري وقد تزوج: \"بكم تزوجتها؟ \" قال: على أربع أواق. فقال - ﵇ -: \"أربع أواق، كأنما تنحتون الفضة من عرض هذا الجبل\" (^٢).\nوعند أبي الشيخ: على ثمان أواقٍ. والزوج عبد الله بن أبي حدرد.\nوفي لفظ: قال له: \"كم أصدقتها؟ \" قال: مائتي درهم -وهي ابنة الحارث- فقال - ﵇ -: \"كأنكم تكتالون من واديكم هذا -يعني: بطحان- علينا نصف الصداق\".\nوعند ابن أبي شيبة، عن محمد بن إبراهيم التيمي أن أبا حدرد استعان النبي - ﷺ - في مهر امرأته، فقال: \"كم أصدقتها\" الحديث (^٣).\nولابن حبان عن أبي هريرة - ﵁ -: كان صداقنا- إذا كان فينا رسول الله - ﷺ - عشرة أواقٍ (^٤).\nزاد أبو الشيخ ابن حيان في كتاب \"النكاح\": يطبق يده في ذَلِكَ أربعمائة درهم.\n_________\n= قال الهيثمي في \"المجمع\" ٤/ ٢٨٢: رواه أبو يعلى والبزار والطبراني وفيه الحكم بن عطية وهو ضعيف. اهـ.\n(^١) رواه أحمد ٦/ ٣١٣، وابن سعد في \"الطبقات\" ٨/ ٩٠، وابن حبان ٧/ ٢١٢، والحاكم ٢/ ١٧٩ بلفظ: جرتين ورحيين ووسادة من أدم حشوها ليف. قال الحاكم: صحيح على شرط مسلم ولم يخرجاه. اهـ.\n(^٢) مسلم (١٤٢٤/ ٧٥) كتاب النكاح، باب: ندب النظر إلى وجه المرأة وكفيها.\n(^٣) ابن أبي شيبة ٣/ ٤٨٣ (١٦٣٧٩).\n(^٤) ابن حبان ٩/ ٤٠٧، وهو عند النسائي في \"المجتبى\" ٦/ ١١٩.","vol":"24","page":461},{"text":"وعن ابن عمر بإسناد جيد: ما أصدق النبي - ﷺ - امرأة من نسائه، ولا من بناته أكثر من ستة عشرة أوقية. وللترمذي، وصححه بلفظ: ثنتي عشرة أوقية (^١).\nوفي رواية لأبي الشيخ: على أكثر من أربعمائة وثمانين درهمًا. وعن عدي: سنة رسول الله - ﷺأو صداق بناته أربعمائة درهم.\nوله بإسناد جيد أن رسول الله - ﷺ - زوج ربيعة بن كعب الأسلمي امرأة من الأنصار على وزن نواة من ذهب.\nوروي عن أنس: قيمة النواة خمسة دراهم (^٢). وفي رواية: ثلاثة دراهم وثك درهم (^٣)، وإليه ذهب أحمد (^٤).\nوقال بعض المالكية: ربع دينار (^٥).\nوقال أبو عبدة: لم يكن هناك ذهب، إنما هي خمسة دراهم تسمى نواة، كما تسمى الأربعين أوقية (^٦).\n_________\n(^١) الترمذي (١٠٣٣).\n(^٢) رواه البيهقي ٧/ ٢٣٧ وقال ابن التركماني في \"الجواهر النقي\" في سنده سعيد بن بشير، قال يحيى: ليس بشيء، وضعف أحمد أمره، وقال ابن نمير: منكر الحديث ليس بشيء، يروي عن قتادة ما لا يتابع عليه. اهـ.\n(^٣) رواه البزار كما في \"كشف الأستار\" (١٤٢٧)، والبيهقي ٧/ ٢٣٧ من طريق حجاج بن أرطاة عن قتادة عن أنس. قال ابن حزم في \"المحلى\" ٩/ ٥٠١: حجاج ساقط. اهـ. وقال ابن عبد البر في \"التمهيد\" ٢/ ١٨٦٣: حديث لا تقوم به حجة لضعف إسناده. اهـ. وقال الهيثمي في \"المجمع\" ٤/ ٢٨١: رواه البزار، وفيه الحجاج بن أرطاة وهو مدلس. اهـ.\nوقال ابن التركماني في \"الجوهر\" حجاج ضعيف، وقتادة مدلس وقد عنعن. اهـ.\n(^٤) انظر: \"جامع الترمذي\" عقب حديث (١٩٣٣).\n(^٥) انظر: \"التمهيد\" ٢/ ١٨٦.\n(^٦) \"غريب الحديث\" ١/ ٣١٠.","vol":"24","page":462},{"text":"واختلف في مقدار أقل الصداق الذي لا يجوز النكاح بدونه، على أحوال:\nأحدها: وهو قول مالك: لا أرى أن تنكح المرأة بأقل من ربع دينار، وهي ثلاثة دراهم، وذلك أدنى ما يجب فيه القطع (^١).\nثانيها: وهو قول الكوفيين: لا يكون أقل من عشرة دراهم؛ قياسًا على القطع عندهم (^٢).\nثالثها: وهو قول النخعي: أقله أربعون درهمًا (^٣)، وكره أن يزوج بأقلَّ من ذَلِكَ، وعنه أنه قال: في الصداق الرطل من الذهب (^٤).\nوعنه أنه قال: أكره أن يكون مثل مهر البغي، ولكن العشرة والعشرون (^٥). قال أبو عمر: يحتمل أن يكون هذا منه على سبيل الإخبار لا أنه لا يجوز بأقل منه. وكذا ما روي عن سعيد بن جبير، فإنه كان يحب ذَلِكَ (^٦).\nرابعها: وهو قول سعيد بن جبير: أقله خمسون درهمًا (^٧).\nخامسها: لابن شبرمة: خمسة دراهم. قال أبو عمر: وفي هذا تقطع اليد عنده.\n_________\n(^١) \"الموطأ\" ص ٣٢٧.\n(^٢) انظر: \"بدائع الصنائع\" ٢/ ٢٧٥.\n(^٣) رواه سعيد بن منصور ١/ ١٦٩ (٦٠٦).\n(^٤) رواه ابن حزم في \"المحلى\" ٩/ ٤٩٥ وضعفها، وهي بلفظ: الرطل من الفضة.\n(^٥) رواه عبد الرزاق ٦/ ١٧٩ (١٠٤١٦) وضعفه ابن حزم في \"المحلى\" ٩/ ٤٩٥: بالحسن شيخ عبد الرزاق.\n(^٦) \"الاستذكار\" ١٦/ ٧٤.\n(^٧) رواه سعيد بن منصور ١/ ١٦٩ (٦٠٧).","vol":"24","page":463},{"text":"سادسها: لا حد في أقل الصداق، ويجوز ما تراضوا عليه، روي هذا عن سعيد بن المسيب، وسالم بن عبد الله، وسليمان بن يسار، والقاسم بن محمد، وسائر فقهاء التابعين بالمدينة: ربيعة، وأبي الزناد، ويحيى بن سعيد، وابن أبي ذئب. ومن العراق: ابن أبي ليلى، والحسن البصري، وعمرو بن دينار، وعبد الكريم، وعثمان البتي، وعبيد الله بن الحسن، والزنجي، وهو قول الثوري والليث والشافعي وأحمد وإسحاق وأبي ثور.\nوقال الأوزاعي: كل نكاح وقع بدرهم فما فوقه لا ينقضه قاضٍ (^١).\nوقال الشافعي: كل ما كان ثمنًا لشيء أو أجرة جاز أن يكون صداقًا (^٢).\nواحتجوا بأنه - ﵇ - أجاز النكاح بخاتم من حديد، وأجاز ابن وهب النكاح بدرهم ونصف درهم.\nقال ابن القاسم: لو تزوجها بدرهمين ثم طلقها قبل الدخول لم يرجع إلا بدرهم. وعن الثوري: إذا تراضوا على درهم في المهر فهو جائز (^٣). وعند عبد الرزاق، عن معمر، عن الزهري، عن عكرمة، عن ابن عباس - ﵄ - قال: النكاح جائز على موزة إذا هي رضيت (^٤).\nوقال الدراوردي لمالك: تعرقت فيها يا أبا عبد الله يقول: ذهبت فيها مذهب أهل العراق (^٥).\n_________\n(^١) \"الاستذكار\" ١٦/ ٧٣ - ٧٦.\n(^٢) \"الأم\" ٥/ ٥٢.\n(^٣) انظر: \"الاستذكار\" ١٦/ ٧٦، ٧٧.\n(^٤) رواه من طريقه ابن عبد البر في \"التمهيد\" ٢١/ ١١٦، و\"الاستذكار\" ١٦/ ٧٧.\n(^٥) انظر: \"التمهيد\" ٢/ ١٨٧.","vol":"24","page":464},{"text":"واحتج مالك والكوفيون بأنه عضو مستباح ببدل من المال، فلابد أن يكون مقدرًا قياسًا على القطع، واحتجوا بأن الله تعالى لما شرط عدم الطول في نكاح الإماء، وإباحه لمن لم يجد طولًا دل على أن الطول لا يجده كل الناس، فلو كان الفلس والدانق والقبضة من الشعير ونحوه طولًا لما عدمه أحد، والطول في معنى الآية: المال، ولا يقع عثدهم اسم مال على أقل من ثلاثة دراهم، فوجب أن يمنع من استباحة الفروج بالشيء التافه (^١).\nوالنواة عند أهل اللغة زنة خمسة دراهم، وأظن الذي قال: إن أقل الصداق خمسة دراهم. إنما أخذه من حديث النواة، وهذا غفلة شديدة؛ لأن زنة النواة ثلاثة مثاقيل ونصف من الذهب، فكيف يحتج بهذا من جعل أقل الصداق خمسة دراهم من فضة؟\nحجة الشافعي حديث عامر بن ربيعة أن امرأة من بني فزارة تزوجت على نعلين، فقال رسول الله - ﷺ -: \"أرضيت من نفسك ومالك بنعلين؟ \" قالت: نعم. فأجازه. رواه ابن ماجه والترمذي وقال: حسن (^٢).\nوفي أطراف ابن عساكر زيادة صحيحة، ورواه أبو القاسم البغوي، عن عامر، عن أبيه قال: أتى النبي - ﷺ - رجل من بني فزارة ومعه امرأة، فقال: إني تزوجتها، فقاك لها: \"رضيت؟ \" قالت: نعم، ولو لم يعطني لرضيت. فقال: \"شأنك وشأنها\" (^٣).\nوحديث عقبة بن عامر - ﵁ - أن النبي - ﷺ - قال: \"خير النكاح\nأيسره\". وقال النبي - ﷺ - لرجل: \"أترضى أن أزوجك فلانة؟ \" قال: نعم،\n_________\n(^١) انظر: \"الاستذكار\" ١٦/ ٧٢.\n(^٢) الترمذي (١١١٣)، ابن ماجه (١٨٨٨).\n(^٣) \"تاريخ دمشق\" ٢٥/ ٢٥٧.","vol":"24","page":465},{"text":"فقال لها: \"أترضين أن أزوجك فلانًا؟ \" قالت: نعم. فزوجها - ﵇ -، ولمَّا يفرض لها صداقًا، فدخل بها قبل أن يعطيها شيئًا، فلما حضرت الوفاة قال: إن رسول الله - ﷺ - زوجني فلانة ولم أعطها شيئًا، وقد أعطيتها سهمي من خيبر -وكان له سهم بخيبر- فأخذته فباعته، فبلغ مائة ألف. رواه أبو داود، وصححه ابن حبان، والسياق له والحاكم وقال: صحيح على شرط الشيخين (^١).\nوحديث جابر: إن كنا لننكح المرأة على الحفنة والحفنتين (من) (^٢) الدقيق. أخرجه أبو الشيخ بإسناد جيد واستغربه الجورقاني (^٣).\nوللبيهقي: قال - ﵇ -: \"لو أن رجلًا تزوج امرأة على ملء كفه من طعام لكان ذَلِكَ صداقًا\". وفي رواية: \"من أعطى في صداق امرأة ملء حفنة سويقا أو تمرًا فقد استحل\".\nقال البيهقي: رواه ابن جريج فقال فيه: كنا نستمتع بالقبضة. وابن جريج أحفظ (^٤). وفي كتاب أبي داود عن يزيد، عن موسى بن مسلم بن رومان، عن ابن الزبير، عن جابر - ﵁ - مرفوعًا: \"من أعطى في صداق ملء كفه سويقًا أو تمرًا فقد استحل\" (^٥). وموسى قال ابن القطان: لا يعرف (^٦). وقال أبو محمد: لا نعول عليه (^٧).\n_________\n(^١) أبو داود (٢١١٧)، ابن حبان ٩/ ٣٨١، \"المستدرك\" ٢/ ١٨٢.\n(^٢) في الأصول: (و)، والمثبت من \"الأباطيل والمناكير\"\n(^٣) \"الأباطيل والمناكير والصحاح والمشاهير\" ٢/ ١٤٢.\n(^٤) \"معرفة السنن والآثار\" ١٠/ ٢١٥ - ٢١٦.\n(^٥) أبو داود (٢١١٠).\n(^٦) \"بيان الوهم والإيهام\" ٣/ ٥٠٢.\n(^٧) \"الأحكام الوسطى\" ٣/ ١٤٦.","vol":"24","page":466},{"text":"وحديث ابن البيلماني عن ابن عمر مرفوعًا: \"أدوا العلائق\" قالوا: يا رسول الله، وما العلائق؟ قال: \"ما تراضى عليه الأهلون\" (^١). وفي حديث ابن أبي لبيبة، عن أبيه، عن جده مرفوعًا: \"من استحل بدرهم فقد استحل\" (^٢).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٥٠١، وابن عدي ٧/ ٣٨٣ (١٦٦١)، والبيهقي ٧/ ٢٣٩ وعزاه الزيلعي في \"نصب الراية\" ٣/ ٢٠٠، والحافظ في \"التلخيص\" ٣/ ١٩٠ للدارقطني والطبراني من حديث ابن عمر بلفظ: \"أنكحوا الأيامى منكم\". قالوا: فما العلائق بينهم .. الحديث.\nورواه ابن عدي ٧/ ٣٨٦ (١٦٦١)، والدارقطني ٣/ ٢٤٤، والبيهقي ٧/ ٢٣٩ وابن الجوزي في \"التحقيق\" ٢/ ٢٨١ (١٦٧٢) من حديث ابن البيلماني عن ابن عباس والحديث ضعفه ابن عدي، والبيهقي، وابن الجوزي، وابن القطان، والزيلعي، والمصنف في \"البدر المنير\" ٧/ ٦٧٧، وكذلك الحافظ ابن حجر.\nوقد روي أيضًا هذا الحديث مرسلًا، رواه سعيد في \"سننه\" (٦١٩)، وابن أبي شيبة ٣/ ٤٨١ (١٦٣٥٥)، وأبو داود في \"المراسيل\" (٢١٥)، والطبري ٢/ ٥٠١، والبيهقي ٧/ ٢٣٩ عن عبد الرحمن بن البيلماني، عن النبي - ﷺ - مثله.\nقال البيهقي: هذا منقطع. اهـ. وقال ابن القطان: ابن البيلماني لم تثبت عدالته، ولِيْنه فيما يروي ظاهر. اهـ.\n(^٢) رواه البيهقي ٧/ ٢٣٨، وابن الأثير في \"أسد الغابة\" ٦/ ٢٦٧ من هذا الطريق وكذا ذكره ابن عبد البر في \"الاستيعاب\" ٤/ ٣٠٥، والذهبي في \"المهذب\" (١١٣٥٩) والحافظ في \"الإصابة\" ٤/ ١٦٩ والهيثمي في \"المجمع\" ٤/ ٢٨١ وعزياه لأبي يعلى.\nورواه أبو يعلى في \"مسنده\" (٩٤٣)، وابن أبي شيبة ٧/ ٢٨٨ - ٢٨٩ (٣٦١٥٦) من طريق ابن أبي لبيبة عن جده، وكذا هو في \"المطالب\" (١٥٦٩)، و\"إتحاف الخيرة المهرة\" (٣٢٨١).\nقال الطحاوي في \"أحكام القرآن\" كما في \"الجوهر النقي\": هذا الإسناد لا يقطع به أهل الرواية. اهـ. وقال ابن عبد في \"الاستغناء\" ١/ ٢٠٨: إسناده ليس بالقوي. اهـ. وقال الذهبي في \"المهذب\" (١١٣٥٩): يحيى واهٍ. اهـ.\nوقال الهيثمي في \"المجمع\" ٤/ ٢٨١: فيه يحيى بن عبد الرحمن بن أبي لبيبة، وهو ضعيف. اهـ.","vol":"24","page":467},{"text":"وعن عمر بن الخطاب في ثلاث قبضات زبيب مهر (^١). وقال سعيد بن المسيب: قال: لو أصدقها سوطًا حلت له (^٢). وسئل ربيعة عما يجوز من النكاح فقال: درهم. قلت: فأقل؟ قال: ونصف. قلت: فأقل؟ قال: حبة حنطة، أو قبضة حنطة (^٣).\nقال الشافعي: سألت الدراوردي: هل قال أحد بالمدينة: لا يكون الصداق أقل من ربع دينار؟ فقال: لا والله ما علمت أحدًا قاله قبل مالك.\nقال الدراوردي: أخذه عن أبي حنيفة (^٤) يعني: في اعتبار ما تقطع به اليد. قال الشافعي: وروى بعض أصحاب أبي حنيفة في ذَلِكَ عن علي، ولا يثبت مثله، ولم يخالف غيره أنه لا يكون مهرًا أقل من عشرة دراهم (^٥).\nقال البيهقي: هذا ما رواه داود الأودي، عن الشعبي، عن علي، وقد أنكره حفاظ الحديث.\nقال سفيان بن سعيد: ما زال هذا ينكر عليه.\nوقال أحمد: لقن غياث بن إبراهيم داود الأودي هذا فصار حديثًا.\n_________\n(^١) أخرجه الشافعي في \"الأم\" ٧/ ٤٧، فقال: حفظنا عن عمر، وقال البيهقي في \"السنن\" ٧/ ٢٤٥، و\"المعرفة\" ١٠/ ٢١٦: قال الشافعي: بلغنا أن عمر …\n(^٢) رواه الشافعي في \"الأم\" ٧/ ٢٤٧، وعبد الرزاق ٦/ ١٧٩ (١٠٤١٤)، ٧/ ٧٦ - ٧٧ (١٢٢٧٣)، وسعيد في \"سننه\" (٦٤٠)، وابن أبي شيبة ٣/ ٤٨٢ (١٦٣٥٩)، والبيهقي ٧/ ٥٥، ٢٤١.\n(^٣) رواه الشافعي في \"الأم\" ٧/ ٢٤٧ - ٢٤٨.\n(^٤) \"الأم\" ٧/ ٢٤٨.\n(^٥) \"الأم\" ٧/ ٢٠٧.","vol":"24","page":468},{"text":"وكان يحيى بن سعيد وابن مهدي لا يحدثان حديث داود (^١).\nقلت: وإن وثقه أبو داود ويحيى بن معين والنسائي وأحمد وابن شاهين وغيرهم (^٢)، قال ابن القطان: وثقه جماعة.\nوغلط فيه ابن حزم فقال: إن كان (عمّ) (^٣) ابن إدريس فهو ضعيف، وإلا فمجهول، فليس هو، وقد كتب الحميدي له من العراق بصحة حديثه (^٤)، فلا أدري رجع أم لا (^٥)، وأيضًا الشعبي عن علي في اتصاله وقفة.\nقال البيهقي: وروى الحسن بن دينار -وهو متروك- بإسناد آخر عن علي أنه قال: لا مهر أقل من خمسة دراهم.\n_________\n(^١) \"معرفة السنن والآثار\" ١٠/ ٢١٧ - ٢١٨. وداود هذا هو ابن يزيد بن عبد الرحمن الأودي، الزعا فري، عمّ عبد الله بن إدريس، قال أحمد وأبو دا ود: ضعيف. وقال ابن معين: ليس حديثه بشيء، وقال النسائي: ليس بثقة.\nانظر ترجمته في: \"التاريخ الكبير\" ٣/ ٢٣٩، \"الجرح والتعديل\" ٣/ ٤٢٧، \"تهذيب الكمال\" ٨/ ٤٦٧ - ٤٧٠.\n(^٢) الذي وثقه أبو داود وابن معين والنسائي وأحمد وابن شاهين هو داود بن عبد الله الأودي، الزعافري وليس داود بن يزيد، وقد بينا حاله، ولعل سبب هذا الوهم هو اتفاقهما في الاسم واللقب والنسب، فتنبه.\nانظر ترجمة داود بن عبد الله الأودي في: \"تاريخ الثقات\" لابن شاهين (٣٤١)، و\"تهذيب الكمال\" ٨/ ٤١١ - ٤١٢، و\"تهذبب التهذيب\" ١/ ٥٦٦.\n(^٣) في الأصول: ابن عم، وهو خطأ والمثبت هو الصواب من: \"تاريخ الثقات\" ص ٨٢، \"تهذيب الكمال\" ٨/ ٤١٢، \"تهذيب التهذيب\" ١/ ٥٦٦.\n(^٤) هو حديث الوضوء بفضل المرأة كما في \"إكمال تهذيب الكمال\" ٤/ ٢٥٦، \"تهذيب التهذيب\" ١/ ٥٦٦.\n(^٥) انطر كلام ابن القطان في \"إكمال تهذيب الكمال\" ٤/ ٢٥٦، و\"تهذيب التهذيب\" ١/ ٥٦٦.","vol":"24","page":469},{"text":"وروى جعفر بن محمد، عن أبيه أن عليًّا قال: الصداق ما تراضى به الزوجان (^١). ولما رواه أبو عمر من حديث مجالد، عن عامر رماه بالانقطاع (^٢).\nقال البيهقي: وأنكر من حديث الأودي هذا ما رواه مبشر بن عبيد، عن حجاج بن أرطاة، (عن عمرو بن دينار) (^٣)، عن جابر مرفوعًا: \"لا مهر دون عشرة دراهم\". وهو منكر، حجاج لا يحتج به، ولم يأت به عنه غير مبشر.\nوقد أجمع أهل العلم بالحديث على ترك حديثه (^٤). وقال الجوزقاني لما ذكره: هذا (حديث) (^٥) منكر، لم يروه عن عطاء وعمرو بن دينار إلا الحجاج بن أرطاة، ولا رواه عنه إلا مبشر، وتفرد به عنه بقية (^٦).\nقال ابن عدي: هذا الحديث مع اختلاف إسناده باطل (^٧).\nوقال ابن عبد البر: لا يثبته أحد من أهل العلم بالحديث (^٨).\nوروى أبو هارون العبدي عن أبي سعيد الخدري مرفوعًا: \"ليس على المرء جناح أن يتزوج من ماله بقليل أو كثير\" (^٩).\n_________\n(^١) \"معرفة السنن والآثار\" ١٠/ ٢١٨.\n(^٢) الذي في \"الاستذكار\" ١٦/ ٧٣: عن جابر الجعفي، عن الشعبي، عن عليّ، وهو منقطع عندهم ضعيف. اهـ.\n(^٣) كذا في الأصول، وفي \"معرفة السنن\": عن عطاء وعمرو بن دينار.\n(^٤) \"معرفة السنن والآثار\" ١٠/ ٢١٨ - ٢١٩.\n(^٥) من (غ).\n(^٦) \"الأباطيل والمناكير والصحاح والمشاهير\" ٢/ ١٣٨ (٥٣٢).\n(^٧) \"الكامل في الضعفاء\" ٨/ ١٦٤.\n(^٨) \"الاستذكار\" ١٦/ ٧٣.\n(^٩) رواه البيهقي في \"السنن الكبرى\" ٧/ ٢٣٩ ثم قال: أبو هارون العبدي غير محتج به. اهـ.","vol":"24","page":470},{"text":"وروى ابن أبي لبيبة، عن أبيه، عن أبي سعيد، عند الدارقطني (^١)، وعند أبي عمر عن أبي لبيبة الأشهلي مرفوعًا: \"من استحل بدرهم في النكاح فقد استحل\". وفي إسناده ضعف.\nقال ابن المنذر: لا وقت في الصداق كَثُر أو قَلّ، هو ما تراضوا به، ولا نعلم حجة تثبت صداقًا معلومًا لا يجوز غيره (^٢). وقال أبو عمر: أجمع علماء المسلمين أنه لا يجوز لأحد أن يطأ فرجًا وهب له دون رقبته (^٣).\nوفيه: لا يجوز وطء في نكاح بغير صداق مسمى دينًا أو نقدًا، وأن المفوض إليه لا يدخل حتَّى يسمي صداقًا مسمى. وأغرب ابن حزم فجوزه بكل ما له نصف قل أو كثر، ولو أنه حبة برّ أو حبة شعير وشبههما (^٤)، وزوج ابن المسيب ابنته التي خطبها الخليفة بدرهمين (^٥).\n_________\n(^١) لم أقف عليه.\n(^٢) \"الإشراف\" ١/ ٣٦ - ٣٧.\n(^٣) \"الاستذكار\" ١٦/ ٦٧.\n(^٤) \"المحلى\" ٩/ ٤٩٤.\n(^٥) رواه سعيد بن منصور ١/ ١٧١ (٦٢٠).","vol":"24","page":471},{"text":"<span data-type='title' id=toc-3135>٥٠ - باب التَّزوِيجِ عَلَى القُرْآنِ وَبِغَيْرِ صَدَاقٍ</span>\n٥١٤٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، سَمِعْتُ أَبَا حَازِمٍ يَقُولُ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ يَقُولُ: إِنِّي لَفِي الْقَوْمِ عِنْدَ رَسُولِ اللهِ - ﷺ -، إِذْ قَامَتِ امْرَأَةٌ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّهَا قَدْ وَهَبَتْ نَفْسَهَا لَكَ، فَرَ فِيهَا رَأْيَكَ، فَلَمْ يُجِبْهَا شَيْئًا، ثُمَّ قَامَتْ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّهَا قَدْ وَهَبَتْ نَفْسَهَا لَكَ، فَرَ فِيهَا رَأْيَكَ: فَلَمْ يُجِبْهَا شَيْئًا، ثُمَّ قَامَتِ الثَّالِثَةَ فَقَالَتْ: إِنَّهَا قَدْ وَهَبَتْ نَفْسَهَا لَكَ، فَرَ فِيهَا رَأْيَكَ: فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، أَنْكِحْنِيهَا. قَالَ: «هَلْ عِنْدَكَ مِنْ شَيْءٍ؟». قَالَ: لَا. قَالَ: «اذْهَبْ فَاطْلُبْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». فَذَهَبَ فَطَلَبَ، ثُمَّ جَاءَ فَقَالَ: مَا وَجَدْتُ شَيْئًا وَلَا خَاتَمًا مِنْ حَدِيدٍ. فَقَالَ: «هَلْ مَعَكَ مِنَ الْقُرْآنِ شَيْءٌ؟». قَالَ مَعِي سُورَةُ كَذَا وَسُورَةُ كَذَا. قَالَ: «اذْهَبْ فَقَدْ أَنْكَحْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٠ - مسلم: ١٤٥٢ - فتح ٩/ ٢٠٥].\nذكر فيه حديث سهل بن سعد.","vol":"24","page":472},{"text":"<span data-type='title' id=toc-3136>٥١ - باب المَهْرِ بِالْعُرُوضِ وَخَاتَمٍ مِنْ حَدِيدٍ</span>\n٥١٥٠ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ لِرَجُلٍ: «تَزَوَّجْ وَلَوْ بِخَاتَمٍ مِنْ حَدِيدٍ». [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح ٩/ ٢١٦].\nثم ذكر حديث سهل أَنَّه - ﵇قَالَ لِرَجُلٍ: \"تَزَوَّجْ وَلَوْ بِخَاتَمٍ مِنْ حَدِيدٍ\".\nوقد اختلف العلماء في تأويل هذا الحديث، فذهب قوم إلى أن النكاح على سور من القرآن مسماة جائز، وقالوا: معنى ذَلِكَ أن يعلمها تلك السور، وهذا قول الشافعي (^١).\nوقال آخرون: لا يكون تعليم القرآن مهرًا، هذا قول مالك والليث وأبي حنيفة وأصحابه والمزني، إلا أن أبا حنيفة قال: إذا تزوج على ذَلِكَ فالنكاح جائز، وهو في حكم من لم يسم لها مهرًا، فلها مهر مثلها إن دخل بها، وإن لم يدخل بها فلها المتعة (^٢).\nحجة الشافعي حديث الباب قبله دال على جواز كون تعليم القرآن أو سورة منه صداقًا، وكما يجوز أخذ الأجرة عليه.\nوأما الطحاوي فإنه أجاب بالخصوصية (^٣) ولا يسلم له، وسبقه إليه الليث.\nوفيه حديث وتبعه إليه الليث، وفيه حديث في تفسير سعيد بن منصور، وهو مرسل وضعيف. وحديث عند أبي الشيخ من حديث\n_________\n(^١) \"الأم\" ٥/ ٥٣.\n(^٢) انظر: \"شرح معاني الآثار\" ٣/ ١٧، ٢٠، \"الاستذكار\" ١٦/ ٨١.\n(^٣) \"شرح معاني الآثار\" ٣/ ١٨.","vol":"24","page":473},{"text":"جابر وابن عباس. وفيه العزرمي، وكذا دعوى أنه زوجها منه عليه بحرمته لا على أنه مهر، كما زوج أبا طلحة أم سليم على إسلامه. أي: لإسلامه.\nوأول بعضهم قوله: \"وَلَوْ خاتمًا مِنْ حَدِيدٍ\" على تعجيل شيء يقدمه من الصداق، وإن كان قليلًا، كقوله: \"بعها ولو بضفير\" (^١) يؤيده عدوله عن ذمته إليه؛ إذ لم تجر عادتهم في وقته - ﵇ - في المهور إلا بالشيء الثقيل، وكل هذِه دعاوى.\nثم قال الطحاوي: والدليل على أنه لم يتزوجها على أن يعلمها السورة عوضًا من بضعها، أن النكاح إذا وقع على مجهول فكما لم يسم، فاحتيج إلى كونه معلومًا، كالأثمان والأجرة (^٢).\nوجوابه: أن هذا ليس بمجهول، بل جاء في بعض الروايات أنه وقع على معلوم، ثم ادعى بأن الأصل المجمع عليه: لو أن رجلًا استأجر رجلًا على أن يعلمه سورة من القرآن سماها بدرهم، أن ذَلِكَ لا يجوز. قال: وكذلك لو (استأجره) (^٣) أن يعلمه شعرًا بعينه لم يجز، قال: لأن الإجارات لا تجوز إلا على أحد معنيين، إما على عمل بعينه -كغسل ثوب مثلًا- أو على وقت معلوم، وإذا استأجره على تعليم سورة فتلك إجارة، لا على وقت معلوم، ولا على عمل معلوم، وإنما استأجره على أن يعلمه، وقد يتعلم بقليل التعليم وكثيره في قليل الأوقات وكثيرها، وكذلك لو باعه داره على أن يعلمه سورة\n_________\n(^١) سلف برقم (٢١٥٣، ٢١٥٤) كتاب البيوع، باب: بيع العبد الزاني ..\n(^٢) \"شرح معاني الآثار\" ٣/ ١٩.\n(^٣) في الأصول: استأجر، والمثبت هو المناسب للسياق.","vol":"24","page":474},{"text":"من القرآن لم يجز؛ للمعاني المذكورة، وإذا كان التعليم لا تملك به (المنافع) (^١) ولا أعيان الأموال ثبت بالنظر أن لا تملك به الإبضاع (^٢). ولا يسلم ما ذكره.\nوادعى ابن العربي أن ذكر الخاتم كان قبل النهي عنه بقوله: \"إنه حلية أهل النار\" (^٣)، فنسخ النهي جوازه والطلب له (^٤)، وما أبعد ما ذكره، ودعوى من ادعى أنه على وجه المبالغة كما قال: \"تصدقوا ولو بفرسن شاة\" (^٥)، أو أنه كان يساوي ربع دينار فصاعدًا؛ لقلة الصناع حينئذٍ بعيد، والحق أحق بالاتباع.\n_________\n(^١) من (غ).\n(^٢) \"شرح معاني الآثار\" ٣/ ١٩ - ٢٠.\n(^٣) رواه أبو داود (٤٢٢٣)، والترمذي (١٧٨٥)، والنسائي ٨/ ١٧٢ من حديث بريدة بن الحصيب، قال الترمذي: هذا حديث غريب. اهـ.\n(^٤) \"عارضة الأحوذي\" ٥/ ٣٧ - ٣٨.\n(^٥) رواه البخاري (٢٥٦٦)، ومسلم (١٠٣٠) بلفظ: \"يا نساء المسلمات، لا تحقرن جارة لجارتها ولو فرسن شاة\".","vol":"24","page":475},{"text":"<span data-type='title' id=toc-3137>٥٢ - باب الشُّرُوطِ فِي النِّكَاحِ</span>\nوَقَالَ عُمَرُ: مَقَاطِعُ الحُقُوقِ عِنْدَ الشُّرُوطِ. وَقَالَ المِسْوَرُ: سَمِعْتُ النَّبِيَّ - ﷺ - ذَكَرَ صِهْرًا لَهُ فَأَثْنَى عَلَيْهِ فِي مُصاهَرَتِهِ فَأَحْسَنَ، قَالَ: \"حَدَّثَنِي فَصَدَقَنِي، وَوَعَدَنِي فَوَفَى لِي\".\n\n٥١٥١ - حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، حَدَّثَنَا لَيْثٌ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَحَقُّ مَا أَوْفَيْتُمْ مِنَ الشُّرُوطِ أَنْ تُوفُوا بِهِ مَا اسْتَحْلَلْتُمْ بِهِ الْفُرُوجَ». [انظر: ٢٧٢١ - مسلم: ١٤١٨ - فتح ٩/ ٢١٧].\nثم ساق حديث أبي الخير -هو مرثد بن عبد الله اليزني- عَنْ عُقْبَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَحَقُّ مَا وَفَّيْتُمْ مِنَ الشُّرُوطِ أَنْ تُوفُوا بِهِ مَا اسْتَحْلَلْتُمْ بِهِ الفُرُوجَ\".\nالشرح:\nهذا التعليق أخرجه أبو عبيد، عن ابن عيينة، عن يزيد بن يزيد بن حارثة، عن إسماعيل بن عبيد الله، عن عبد الرحمن بن غنم قال: شهدت عمر - ﵁ - قضى في رجل شرط لامرأته دارها، فقال: لها شرطها. فقال رجل: إذًا يطلقها. فقال: إن مقاطع الحقوق عند الشروط (^١).\nوحديث المسور أسنده في الخمس (^٢)، وفضائل أصهار النبي - ﷺ - عن أبي اليمان عن شعيب عن الزهري، عن علي بن الحسين عنه (^٣)،\n_________\n(^١) رواه من طريق ابن عيينة سعيد بن منصور في \"السنن\" ١/ ١٨١، وابن أبي شيبة ٣/ ٤٨٩ (١٦٤٤٣)، والبيهقي في \"السنن\" ٧/ ٢٤٩.\n(^٢) سلف برقم (٣١١٠)، باب: ما ذُكر من درع النبي - ﷺ -.\n(^٣) سلف برقم (٣٧٢٩) باب: ذكر أصهار النبي - ﷺ -.","vol":"24","page":476},{"text":"وأخرجه أيضًا في الشروط (^١)، وحديث عقبة أيضًا في الشروط (^٢).\nواختلف العلماء في الرجل يتزوج المرأة ويشترط لها أن لا يخرجها من دارها، أو لا يتزوج عليها، أو لا يتسرى، وشبه ذَلِكَ من الشروط المباحة على قولين:\nأحدهما: أنه يلزمه الوفاء بذلك، ذكر عبد الرزاق وابن المنذر عن عمر بن الخطاب أن رجلًا شرط لزوجته أن لا يخرجها، فقال عمر: لها شرطها، وقال: المسلمون على شروطهم عند مقاطع حقوقهم (^٣).\nوقال عمرو بن العاص: أرى أن يفي لها بشرطها (^٤).\nوروي مثله عن طاوس (^٥) وجابر بن زيد (^٦)، وهو قول الأوزاعي وأحمد وإسحاق، قال إسحاق: لقول عمر - ﵁ -: مقاطع الحقوق عند الشروط. وحملوا حديث عقبة على الوجوب (^٧).\nالثاني: لا يلزمه شيء من هذِه الشروط، روى ابن وهب، عن الليث، (و) (^٨) عمرو بن الحارث، عن كثير بن فرقد، عن ابن السباق أن رجلًا تزوج امرأة على عهد عمر - ﵁ - فشرط لها أن لا يخرجها من دارها، فوضع عنه عمر بن الخطاب الشرط وقال:\n_________\n(^١) سلف قبل حديث (٢٧٢١) معلقًا.\n(^٢) سلف برقم (٢٧٢١)، باب: الشروط في المهر عند عقدة النكاح.\n(^٣) \"المصنف\" ٦/ ٢٢٧ (١٠٦٠٨).\n(^٤) رواه عبد الرزاق ٦/ ٢٢٨ (١٠٦١٢)، وسعيد بن منصور ١/ ١٨٢ (٦٦٤).\n(^٥) رواه عبد الرزاق ٦/ ٢٢٩ (١٠٦١٦)، (١٠٦١٧).\n(^٦) رواه سعيد بن منصور ١/ ١٨١ (٦٦٠).\n(^٧) \"الإشراف\" ١/ ٥٨.\n(^٨) في الأصول: (عن)، وهو خطأ، والمثبت من \"المدونة\" ٢/ ١٦٠.","vol":"24","page":477},{"text":"المرأة مع زوجها (^١). زاد أبو عبيد: ولم يلزمها الشرط. وعن علي مثله، وقال: شرط الله قبل شروطهم (^٢). (أخرجه أبو عبيد، ولم يره شيئًا (^٣).\nقال أبو عبيد: تضارب الرواة عن عمر وعمر بن العزيز، واختلف فيه التابعون ومن بعدهم، فقال الأوزاعي: نأخذ بالقول الأول، ونرى أن لها شرطها (^٤). وقال الليث: بالقول الآخر (^٥)، ووافقه مالك بن أنس وسفيان بن سعيد حتَّى بلغ من شدتهما فيه أن قالا: لو كانت نقصته من صداق مثلها (^٦)، كان له إخراجها. ولا يلزمه من الصداق أكثر من المسمى (^٧).\n_________\n(^١) كذا وقع في \"المدونة\" ٢/ ١٦٠ سندًا ومتنًا. ورواه سعيد بن منصور ١/ ١٨٣ (٦٧٠)، وابن حزم في \"المحلى\" ٩/ ٥١٨، والبيهقي ٧/ ٢٤٩ من طريق سعيد بن منصور عن ابن وهب، عن عمرو بن الحارث عن كثير به. قال الحافظ في \"الفتح\" ٩/ ٢١٨: إسناده جيد. اهـ. ورواه ابن عبد البر في \"التمهيد\" ١٨/ ١٦٩ من طريق أبي داود الطيالسي عن ليث بن سعد، عن كثير بن فرقد، عن عبيد بن السباق به.\n(^٢) رواه عبد الرزاق ٦/ ٢٣٠ - ٢٣١ (١٠٦٢٤)، وسعيد بن منصور ١/ ١٨٢ - ١٨٣ (٦٦٧)، والبيهقي ٧/ ٢٥٠ من طريق ابن عيينة، عن ابن أبي ليلى، عن المنهال بن عمرو، عن عباد، عن عليّ. وزاد عبد الرزاق فيه: لم يره شيئًا.\nتنبيه: وفع في المطبوع من عبد الرزاق: عن ابن عيينة، عن عباد بن أبي ليلى، عن المنهال، عن عبد الله، عن عليّ، وهو خطأ، والصواب كما في \"سنن سعيد\"، و\"سنن البيهقي\".\n(^٣) كذا في الأصول، ولعل عبارة: أخرجه أبو عبيد. مقحمة ويكون الجزء الأخير: ولم يره شيئًا. من تمام أثر عليّ كما في عبد الرزاق وكما ذكره ابن بطال في \"شرحه\" ٧/ ٢٧٠ والله أعلم.\n(^٤) انظر: \"الاستذكار\" ١٦/ ١٤٨.\n(^٥) انظر: \"الإشراف\" ١/ ٥٨.\n(^٦) كذا بالأصول، وتتمة العبارة كما في \"اختلاف الفقهاء\": لو كانت نقصته من صداق مثلها على أن لا يخرجها من دارها.\n(^٧) انظر: \"اختلاف الفقهاء\" للمروزي ص ٣٤٣ - ٣٤٣.","vol":"24","page":478},{"text":"وأما الكوفيون فإنهم وافقوهم في الإخراج، غير أنهم يقولون: لها أن ترجع بما نقصته من الصداق، وافترقوا فيه فرقتين:\nفقالت إحداهما: إن كانت اشترطت عليه أن صداقها في الإقامة ألف وفي الإخراج الفان، كان لها إن أخرجها مهر مثلها، لا ينقص من الألف، ولا يزاد على الألف.\nوقالت الأخرى: بل الشرطان جميعًا جائزان (^١).\nقال أبو عبيد: والذي عندنا في ذَلِكَ نأخذ بقول يجمع المذهبين، فنأمره بتقوى الله والوفاء بالشرط، ولا نحكم عليه بذلك حكمًا، فإن أبى إلا الخروج لها كان أحق الناس بأهله.\nوأجمعت الأمة على أن امرأة لو شرطت على زوجها أنه ليس له أن يغشاها، أن شرطها باطل، وله الغشيان، فكذلك هذِه لما أبت عليه بأن تصحبه كانت مانعة لفرجها منه بمنزلة تلك؛ فلهذا نرى أن شرطها مردود، ونرى أن الحكم عليها باتباعه، ثم لا يكون لها أكثر من صداقها الأول، كما قال سفيان ومالك، وليس إتمام صداق نسائها عليه بواجب.\nوإلى القول الثاني ذهب عطاء والشعبي وسعيد بن المسيب والنخعي والحسن وابن سيرين وربيعة وأبو الزناد والزهري وقتادة، وهو قول مالك والليث والثوري وأبي حنيفة والشافعي (^٢).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٦٩ حيث نسب الأول لأبي حنيفة، والثاني لأبي يوسف ومحمد بن الحسن.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٢٧٠، \"اختلاف الفقهاء\" ص ٣٤٠، \"الإشراف\" ١/ ٥٨.","vol":"24","page":479},{"text":"وقال عطاء: إذا شرطت أنك لا تنكح، ولا تتسرى، ولا تذهب، ولا تخرج، يبطل الشرط إذا نكحها (^١).\nوحملوا حديث عقبة على الندب واستدلوا على ذَلِكَ بقوله في صهره: \"وعدني فوفى لي\" فإنما استحق المدح؛ لأنه وفَّى له متبرعًا متطوعًا، لا فيما لزمه الوفاء به على سبيل الفرض.\nقال ابن المنذر: وأصح من ذَلِكَ قول من أبطل الشرط وأثبت النكاح بحديث بريرة السالف، حيث أجاز البيع وأبطل الشرط، فلما أبطل من الشروط ما ليس في كتاب الله كان من اشترط شروطًا خلاف كتاب الله أولى أن تبطل (^٢).\nمن ذَلِكَ أن الله أباح للرجال النكاح أربعًا ووطء ما ملكت يمينه بقوله: ﴿إِلَّا على أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ (٦)﴾ [المؤمنون: ٦] فإذا شرطت تحريم ما أحل الله له بطل الشرط وثبت النكاح، ولما كان للرجل إذا عقد نكاح امرأة أن ينقلها حيث يصلح أن ينقل إليه مثلها ويسافر بها، كان اشتراطها عليه ذَلِكَ غير أحكام المسلمين في أزواجهم، وذلك غير لازم للزوج.\nوأما معنى: \"أحق الشروط\" إلى آخره فيحتمل أن يكون معناه المهور التي أجمع أهل العلم على أن للزوج الوفاء بها، ويحتمل أن يكون ما شرط على الناكح في عقد النكاح، فيما أمر الله تعالى به من إمساك بمعروف أو تسريح بإحسان، وإذا احتمل الحديث معاني كان\n_________\n(^١) رواه عبد الرزاق ٦/ ٢٢٩ (١٠٦١٨) عن ابن جريج قال: قلت لعطاء: رجل نكح امرأة وشرطت عليه: أنك إن نكحت أو تسريت أو خرجت بي فإن لي عليك كذا وكذا من المال. قال: فإن نكح فلها ذلك المال عليه؟ قال: هو من صداقها.\n(^٢) \"الإشراف\" ١/ ٥٩.","vol":"24","page":480},{"text":"ما وافق ظاهر الكتاب والسنة أولى، وقد أبطل الشارع كل شرط ليس في كتاب الله، فهذا أولى مَعْنَييه.\nقال ابن بطال: وإن كان في هذِه الشروط يمين بطلاق أو عتق وجب ذَلِكَ عليه ولزمه عند مالك والكوفيين، وعند كل من يرى الطلاق قبل النكاح بشرط النكاح لازمًا، وكذا العتق، وهو قول عطاء والنخعي والجمهور.\nوقال النخعي: كل شرط في نكاح فالنكاح يهدمه، إلا الطلاق (^١). ولا يلزمه شيء من هذِه الأيمان عند الشافعي [لأنه] (^٢) لا يرى الطلاق قبل النكاح لازمًا ولا العتق قبل الملك، واحتج بقوله: \"كل شرط ليس في كتاب الله فهو باطل\" ومعناه: ليس في حكم الله وحكم رسوله لزوم هذِه الشروط؛ لإباحة الله تعالى أربعًا من الحرائر، وإباحته ما شاء بملك اليمين، وإباحته أن يخرج بامرأته حيث شاء، فكل شرط يحظر المباح فهو باطل (^٣).\nوسئل ابن القاسم عن الشروط التي تبطل النكاح إذا قارنته، فقال: لا نزيد، لا حصر لها في العدد (^٤)، فأما حصرها بالنفقة فبعضه يفسخ كلا نفقته، وبعضه لا كأن لا يخرجها من دارها (^٥).\n_________\n(^١) رواه عبد الرزاق ٦/ ٢٢٥ (١٥٦٠٢)، وسعيد بن منصور ١/ ١٨٣ - ١٨٤ (٦٧٢).\n(^٢) زيادة يقتضيها السياق، من \"شرح ابن بطال\".\n(^٣) \"شرح ابن بطال\" ٧/ ٢٧١ - ٢٧٢.\n(^٤) \"المدونة\" ٢/ ١٦٠ بمعناه.\n(^٥) هو بمعناه في \"المنتقى\" ٣/ ٢٩٦، ٢٩٧.","vol":"24","page":481},{"text":"<span data-type='title' id=toc-3138>٥٣ - باب الشُّرُوطِ التِي لَا تَحِلُّ فِي النِّكَاحِ</span>\nوَقَالَ ابن مَسْعُودٍ: لَا تَشْتَرِطِ المَرْأَةُ طَلَاقَ أُخْتِهَا.\n\n٥١٥٢ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ زَكَرِيَّاءَ -هُوَ ابْنُ أَبِي زَائِدَةَ- عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَحِلُّ لاِمْرَأَةٍ تَسْأَلُ طَلَاقَ أُخْتِهَا لِتَسْتَفْرِغَ صَحْفَتَهَا، فَإِنَّمَا لَهَا مَا قُدِّرَ لَهَا». [انظر: ٢١٤٠ - مسلم: ١٤١٣، ١٥١٥، ١٥٢٠ - فتح ٩/ ٢١٩].\nثم ذكر حديث أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَحِلُّ لاِمْرَأَةٍ تَسْأَلُ طَلَاقَ أُخْتِهَا لِتَسْتَفْرِغَ صَحْفَتَهَا، فَإِنَّمَا لَهَا مَا قُدِّرَ لَهَا\". وقد سلف في البيوع، قال الترمذي: وفي الباب عن أم سلمة (^١).\nقال ابن حبيب: لم يبلغ العلماء بالشروط المكروهة إلى التحريم، وحملوا هذا الحديث على الندب لا إن فعل ذَلِكَ فاعل يكون النكاح مفسوخًا، وإنما هو استحسان من العمل به، وفضل في ترك ما كره رسول الله - ﷺ - من ذَلِكَ (^٢).\nقال الطحاوي: أجاز مالك والكوفيون والشافعي أن يتزوج المرأة على أن يطلق زوجته، وقالوا: إن تزوجها على ألف وأن يطلق زوجته، فعند الكوفيين جائز، فإن وفَّى بما قال فلا شيء عليه غير الألف، وإن لم يوف أكمل لها مهر مثلها. قال ربيعة ومالك والثوري: له ما سمى لها وفى أو لم يفِ. وقال الشافعي: لها مهر المثل وفى أو لم يف (^٣).\n_________\n(^١) \"جامع الترمذي\" عقب حديث (١١٩١).\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٢٧٢، \"المنتقى\" ٣/ ٢٩٦.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٧٠.","vol":"24","page":482},{"text":"فإن قلت: الحديث دل على التحريم، وكذا حديث: \"لا تسأل المرأة طلاق أختها\" لا الندب كما قال ابن حبيب، وأن الطلاق إذا وقع بذلك غير لازم. قلت: ليس إعلامه لنا بالتحريم في حق المرأة بموجب أن الطلاق إذا وقع غير لازم، وإنما في النهي للمرأة.\nوالتغليظ عليها أن لا تسأل طلاق أختها؛ ولترض بما قسم لها، فليس سؤالها ذَلِكَ بزائد في رزقها شيئًا لم يقدر لها، ودل نهيه لها عن اشتراطها طلاق أختها أن الطلاق إذا وقع بذلك ماضٍ جائز، ولو لم يكن ماضيًا لم يكن لنهيه عن ذَلِكَ معنى؛ لأن اشتراطهما ذَلِكَ كلا اشتراط، وقد ذهب في باب الشروط في الطلاق شيء من ذَلِكَ (^١).\n_________\n(^١) انظر ما سبق في \"شرح ابن بطال\" ٧/ ٢٧٣.","vol":"24","page":483},{"text":"<span data-type='title' id=toc-3139>٥٤ - باب الصُّفْرَةِ لِلْمُتَزَوِّجِ</span>\nوَرَوَاهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ عَنِ النَّبِيِّ - ﷺ -.\n\n٥١٥٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - وَبِهِ أَثَرُ صُفْرَةٍ، فَسَأَلَهُ رَسُولُ اللهِ - ﷺ -، فَأَخْبَرَهُ أَنَّهُ تَزَوَّجَ امْرَأَةً مِنَ الأَنْصَارِ، قَالَ: «كَمْ سُقْتَ إِلَيْهَا؟». قَالَ زِنَةَ نَوَاةٍ مِنْ ذَهَبٍ. قَالَ رَسُولُ اللهِ - ﷺ -: «أَوْلِمْ وَلَوْ بِشَاةٍ». [انظر: ٢٠٤٩ - مسلم: ١٤٢٧ - فتح ٩/ ٢٢١].\nئم ساق من حديث أنس - ﵁ -، وقد سلف في البيوع.","vol":"24","page":484},{"text":"<span data-type='title' id=toc-3140>٥٥ - باب</span>\n٥١٥٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ أَوْلَمَ النَّبِيُّ - ﷺ - بِزَيْنَبَ فَأَوْسَعَ الْمُسْلِمِينَ خَيْرًا، فَخَرَجَ -كَمَا يَصْنَعُ إِذَا تَزَوَّجَ - فَأَتَى حُجَرَ أُمَّهَاتِ الْمُؤْمِنِينَ يَدْعُو وَيَدْعُونَ، ثُمَّ انْصَرَفَ فَرَأَى رَجُلَيْنِ فَرَجَعَ، لَا أَدْرِي آخْبَرْتُهُ أَوْ أُخْبِرَ بِخُرُوجِهِمَا. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ٩/ ٢٢١].\nوساق فيه عن يحيى -هو القطان- عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ أَوْلَمَ النَّبِيُّ - ﷺ - بِزَيْنَبَ فَأَوْسَعَ المُسْلِمِينَ خبزًا ولحمًا، فَخَرَجَ -كَمَا يَصْنَعُ إِذَا تَزَوَّجَ- فَأَتَى حُجَرَ أُمَّهَاتِ المُؤْمِنِينَ يَدْعُو وَيَدْعُونَ، ثُمَّ انْصَرَفَ فَرَأى رَجُلَيْنِ فَرَجَعَ، لَا أَدْرِي آخْبَرْتُهُ أَوْ أُخْبِرَ بِخُرُوجِهِمَا.\nوذكره في التفسير بطوله، عن عبد الله بن بكر، عن حميد، وفي آخره: وقال ابن أبي مريم: أنا يحيى، حَدَّثَني حميد. ويحيى هذا هو ابن أيوب الغافقي فاعلمه.\nواعترض ابن بطال فقال: الحديث ليس يتعلق بشيء من معنى الرحمة، قال: وفي رواية النسفي فيه باب (^١).\nقلت: ولعل وجهه -والله أعلم- لينبه على أن الصفرة للمتزوج ليست قصدًا، فتركت في هذا، وقد يقع كما في الحديث قبله.\nقال المهلب: اختلف في حديث أنس فى ذكر الصفرة، فروي: وبه أثر صفرة، [وروي] (^٢): وبه وضر صفرة.\nقلت: لا اختلاف بل هما واحد في المعنى.\nوروي: فرأى عليه بشاسة العروس، فسأله.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٢٧٤.\n(^٢) زيادة يقتضيها السياق من \"شرح ابن بطال\".","vol":"24","page":485},{"text":"ورواية ردغ من زعفران دال على أنها مما التصق بجسمه من الثياب المزعفرة التي تلبسها العروس.\nوقيل: إن من كان ينكح في [أول] (^١) الإسلام يلبس ثوبًا مصبوغًا بصفرة، من علامة العرس والسرور.\nألا ترى قوله: فرأى عليه بشاشة العروس. وقيل: إنما كان يلبسها ليعينه الناس على وليمته ومؤنته. وقد قال ابن عباس: أحسن الألوان كلها الصفرة؛ لقوله تعالى: ﴿صَفْرَاءُ (^٢) فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ﴾ [البقرة: ٦٩] فقرن السرور بالصفرة.\nوكان - ﵇ - يحب الصفرة، ألا ترى قول ابن عباس (^٣) حين سئل عن صبغه بها، فقال: إني رأيت النبي - ﷺ - يصبغ بالصفرة، فأنا أصبغ بها وأحبها (^٤). وسيأتي من أحبها ومن كرهها من العلماء في اللباس إن شاء الله تعالى.\nوالحديث دال أن نهيه الرجال عن المزعفر ليس على وجه التحريم، وإنما ذَلِكَ من وجه دون وجه، كذا في ابن بطال (^٥) والنهي محمول على من قصده.\nونقل ابن عبد البر عن الزهري أن الصحابة كانوا يتخلقون ولا يرون به بأسًا. وقال ابن شعبان: هذا جائز عند أصحابنا في الثياب دون\n_________\n(^١) زيادة يقتضيها السياق، من \"شرح ابن بطال\".\n(^٢) زيادة يقتضيها السياق، إذ هي موضع الشاهد.\n(^٣) جاء في هامش الأصل: ابن عمر، هذا الذي أعرفه وهو … أستحضر الآن من قول ابن عمر.\n(^٤) رواه أبو داود (٤٠٦٤)، النسائي ٨/ ١٤٠.\n(^٥) \"شرح ابن بطال\" ٧/ ٢٧٤ - ٢٧٥ وانظر فيه قول المهلب.","vol":"24","page":486},{"text":"الجسد. وكره أبو حنيفة والشافعي وأصحابهما أن يصبغ الرجل ثيابه أو لحيته بالزعفران؛ لحديث أنس: نهى رسول الله - ﷺ - أن يتزعفر الرجل (^١).\nوقد سلف في الحج طرف من هذا، وروينا بإسنادنا إلى الترمذي في \"شمائله\" من حديث قيلة: قالت: رأيت النبي - ﷺ - وعليه أسمال مُليَّتين كانتا بزعفران وقد نفضته (^٢).\nفائدة:\nذكر الزبير أن المرأة التي تزوجها عبد الرحمن ابنة أبي الخير واسمه أنس بن رافع.\n_________\n(^١) \"الاستذكار\" ١٦/ ٣٤٢ - ٣٤٣ وحديث أنس سيأتي برقم (٥٨٤٦) من كتاب اللباس.\n(^٢) \"الشمائل المحمدية\" (٦٧)، وضعفه الألباني في \"مختصر الشمائل\" (٥٣).","vol":"24","page":487},{"text":"<span data-type='title' id=toc-3141>٥٦ - باب كَيْفَ يُدْعَى لِلْمُتَزَوِّجِ</span>\n٥١٥٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ -هُوَ ابْنُ زَيْدٍ- عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - رَأَى عَلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَثَرَ صُفْرَةٍ، قَالَ: «مَا هَذَا؟». قَالَ إِنِّي تَزَوَّجْتُ امْرَأَةً عَلَى وَزْنِ نَوَاةٍ مِنْ ذَهَبٍ. قَالَ: «بَارَكَ اللهُ لَكَ، أَوْلِمْ وَلَوْ بِشَاةٍ». [انظر: ٢٠٤٩ - مسلم: ١٤٢٧ - فتح ٩/ ٢٢١].\nذكر فيه حديث أَنَسٍ - ﵁ - أَنَّه - ﵇ - رَأى عَلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَثَرَ صُفْرَةٍ، قَالَ: \"مَا هذا؟ \". قَالَ إِنِّي تَزَوَّجْتُ امْرَأَةً عَلَى وَزْنِ نَوَاةٍ مِنْ ذَهَبٍ. قَالَ: \"بَارَكَ اللهُ لَكَ، أَوْلِمْ وَلَوْ بِشَاةٍ\".\nالشرح:\nهذا الحديث يأتي في الدعوات أيضًا، وقد أخرجه مسلم أيضًا، وكذا أبو داود والنسائي وابن ماجه (^١).\nوأراد بهذا الباب -والله أعلم- ذكر قول العامة عند العرس: بالرفاء والبنين، عَلَى ما كانت تقول الجاهلية عند ذَلِكَ.\nوروي عن النبي - ﷺ - أنه نهى أن يقال للمتزوج من حديث عقيل بن أبي طالب، ذكره النسائي وأبو عبيد والطبري من حديث (أشعث) (^٢)،\n_________\n(^١) أبو داود (٢١٠٩)، النسائي ٦/ ١٢٨، ابن ماجه (١٩٠٧). قلت: ورواه أيضًا الترمذي (١٠٩٤) وقال: حسن صحيح. اهـ.\n(^٢) في الأصول: شعبة، وكذا وقع في \"عمل اليوم والليلة\" للنسائي (٢٦٣)، وهو خطأ ظاهر، فقد رواه النسائي في \"المجتبي\" ٦/ ١٢٨، و\"السنن الكبرى\" ٣/ ٣٣١ (٥٥٦١) بنفس السند وقال فيه: عن أشعث عن الحسن عن عقيل.\nوكذا رواه ابن ماجه (١٩٠٦)، والطبراني في \"الكبير\" ١٧/ ١٩٤ (٥١٦). وقد أشار الناسخ إلى هذا في الحاشية فقال: لعل صوابه أشعث. أضف إلى ذلك أن المصنف ﵀ لم يتبين له خطأ كونه شعبة مع صريح كلام الطبري الذي ذكره بَعْدُ الدال على أن الذي رواه عن الحسن هو الأشعث. =","vol":"24","page":488},{"text":"عن الحسن، عن عقيل بن أبي طالب أنه تزوج امرأة من بني جشم، فقالوا: بالرفاء والبنين. فقال: لا تقولوا هكذا، ولكن قولوا كما قال رسول الله - ﷺ -: \"اللهم بارك لهم وعليهم\" (^١).\nقال الطبري: إلا أن الحسن لم يسمع من عقيل. وقد حدث عن الحسن غير الأشعث (^٢) فلم يرفعه إلى رسول الله - ﷺ - فأدخل في الباب\n_________\n= والحديث قال عنه الحافظ في \"الفتح\" ٩/ ٢٢٢: رجاله ثقات إلا أن الحسن لم يسمع من عقيل فيما يقال. اهـ. وصححه الألباني في \"صحيح ابن ماجه\" (١٥٤٧).\n(^١) انظر التخريج السابق، وأما نهي النبي - ﷺ - عن قول ذلك للمتزوج فلم يرو من هذا الطريق، بل روي من طرق أخرى عن عقيل منها ما رواه أحمد ١/ ٢٠١، ٣/ ٤٥١ من طريق سالم بن عبد الله، عن عبد الله بن محمد بن عقيل قال: تزوج عقيل. ثم ساقه. وفيه: لا تقولوا ذلك فإن النبي - ﷺ - قد نهانا عن ذلك.\nورواه الدارمي ٣/ ١٣٩٠ (٢٢١٩)، والبيهقي ٧/ ١٤٨ من طريق يونس، عن الحسن، عن عقيل.\nورواه الطبراني ١٧/ ١٩٣ - ١٩٤ من طريق الحسن بن دينار وعليّ بن زيد، عن الحسن، عن عقيل.\nورواه عبد الرزاق ٦/ ١٨٩ (١٥٤٥٧) ومن طريقه الطبراني ١٧/ ١٩٣ (٥١٣) عن ابن جريج عن رجل عن الحسن عن عقيل.\n(^٢) فرواه ابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٢٧٩ - ٢٨٠ (٣٦٧)، والطبراني ١٧/ ١٩٤ (٥١٧) من حديث عليّ بن زيد عن الحسن.\nورواه الطبراني ١٧/ ١٩٢ - ١٩٤ (٥١٢، ٥١٨) من حديث الربيع بن صبيح وأبي هلال الراسبي، كلاهما عن الحسن.\nورواه أحمد ١/ ٢٠١، ٣/ ٤٥١، والدارمي ٣/ ١٣٨٩ - ١٣٩٠ (٢٢١٩)، وابن أبي شيبة ٤/ ٦ (١٧٢٠٧)، والبزار ٦/ ١١٩ (٢١٧٢)، والطبراني ١٧/ ١٩٣ (٥١٤)، والبيهقي ٧/ ١٤٨ من حديث يونس بن عبيد عن الحسن.\nورواه الطبراني ١٧/ ١٩٣ (٥١٣)، والحاكم ٣/ ٥٧٧، والخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ٥٥٠، والذهبي في \"تذكرة الحفاظ\" ٣/ ١٠١٣ من حديث أبي سعيد البصري عن الحسن.","vol":"24","page":489},{"text":"دعاءه - ﵇ - بالبركة للمتزوج.\nوفي الترمذي أنه - ﵇ - كان يقول: \"بارك الله لك، وبارك عليك، وجمع بينكما في خير\" ثم قال: حديث حسن صحيح (^١).\nقال الطبري: والذي أختار من الدعاء ما صحت به الرواية عن رسول الله - ﷺ - إذا رفأ الرجل يتزوج قال: \"بارك الله لك، وبارك. عليك\" ورواه الدراوردي، عن سهيل، عن أبيه، عن أبي هريرة، عن النبي - ﷺ - (^٢)، وغير محظور الزيادة على ذَلِكَ.\n_________\n(^١) الترمذي (١٠٩١).\n(^٢) رواه أبو داود (٢١٣٠)، والترمذي (١٠٩١)، وابن ماجه (١٩٠٥)، وأحمد ٢/ ٣٨١، والدارمي ٣/ ١٣٩١ (٢٢٢٠)، وابن حبان ٩/ ٣٥٩ (٤٠٥٢)، والحاكم ٢/ ١٨٣. وقال: صحيح على شرط مسلم ولم يخرجاه. اهـ.","vol":"24","page":490},{"text":"<span data-type='title' id=toc-3142>٥٧ - باب الدُّعَاءِ لِلنِّسَاءِ اللَّاتيِ يَهْدِينَ العَرُوسَ، وَلِلْعَرُوسِ</span>\n٥١٥٦ - حَدَّثَنَا فَرْوَةُ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: تَزَوَّجَنِى النَّبِيُّ - ﷺ - فَأَتَتْنِي أُمِّي فَأَدْخَلَتْنِي الدَّارَ، فَإِذَا نِسْوَةٌ مِنَ الأَنْصَارِ فِي الْبَيْتِ فَقُلْنَ: على الْخَيْرِ وَالْبَرَكَةِ، وَعَلَى خَيْرِ طَائِرٍ. [انظر: ٣٨٩٤ - مسلم: ١٤٢٢ - فتح ٩/ ٢٢٢].\nذكر فيه حديث عَائِشَةَ - ﵂ -: تَزَوَّجَنِي النَّبِيُّ - ﷺ -، فَأَتَتْنِي أُمِّي أم رومان فَأَدْخَلَتْنِي الدَّارَ، فَإِذَا نِسْوَةٌ مِنَ الأَنْصَارِ فِي البَيْتِ فَقُلْنَ: على الخَيْرِ وَالْبَرَكَةِ، وَعَلَى خَيْرِ طَائِرٍ.\nالشرح:\nهذا الحديث ذكره في تزويجها. و(يَهدين) بفتح الياء يقال: هديت، زاد في الأدب الكاتب: وأهديت رباعيًّا (^١)، وهديت الطريق. وأهديت من الهدية، وذلك ما أهديت من النعم، ولم يأت في الباب بالدعاء لهن، ولعله أراد صفة دعائهن للعرس؛ لأنه قال: (فقلن: على الخير)، إلى آخره. وهذا خروج عن الظاهر.\nوالنسوة بكسر النون، ويجوز فتحها. والطير: الحظ، وطائر الإنسان عمله. وفي رواية: الميمون: وهي البركة.\nوروي من حديث ثور بن يزيد، عن خالد بن معدان، عن معاذ بن جبل - ﵁ - قال: شهد النبي - ﷺ - إملاك رجل من الأنصار فقال: \"على الألفة والخير والطير الميمون والسعة في الرزق، بارك الله لكم\" (^٢).\n_________\n(^١) \"أدب الكاتب\" ص ٣٣٥.\n(^٢) رواه الطبراني في \"الكبير\" ٢٠/ ٩٧ - ٩٨ (١٩١)، وفي \"مسند الشاميين\" ١/ ٢٣٥ (٤١٦)، والبيهقي ٧/ ٢٨٧ إلا أن البيهقي أسقط من سنده حازم مولى بني هاشم =","vol":"24","page":491},{"text":"وروى يونس بن عبدالأعلى، عن ابن وهب قال: دعوت يونس بن يزيد إلى عرسي فسمعته يقول: سمعت ابن شهاب في عرس لصاحبه يقول: بالجد الأسعد، والطائر الأيمن (^١).\nوزوج ابن عمر بنته سودة من عروة بن الزبير فقال: قد زوجتكها، جمع الله ألفتكما على طاعته وطاعة رسوله.\n_________\n= بين عصمة بن سليمان ولمازة. قال البيهقي: في إسناده مجاهيل وانقطاع. اهـ.\nوقال الهيثمي: في \"المجمع\" ٤/ ٢٩٠: فيه حازم مولى بني هاشم عن لمازة، ولم أجد من ترجمهما وبقية رجاله ثقات. اهـ.\nوقال الحافظ في \"الفتح\" ٩/ ٢٢٢: سنده ضعيف. اهـ.\nورواه الطبراني في \"الأوسط\" ١/ ٤٣ - ٤٤ (١١٨) من طريق بشر بن إبراهيم عن الأوزاعي عن مكحول عن عروة عن عائشة قالت: حدثني معاذ.\nقال البيهقي: إسناد مجهول. اهـ.\nوقال الهيثمي: فيه بشر بن إبراهيم، وهو وضاع. اهـ.\nوضعفه أيضًا الحافظ في \"الفتح\" ٩/ ٢٢٢.\n(^١) رواه ابن عدي في \"الكامل\" ٥/ ٣٣٨ (١٠١٣).","vol":"24","page":492},{"text":"<span data-type='title' id=toc-3143>٥٨ - باب مَنْ أَحَبَّ البِنَاءَ .. قَبْلَ الغَزْوِ</span>\n٥١٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا ابْنُ الْمُبَارَكِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «غَزَا نَبِيٌّ مِنَ الأَنْبِيَاءِ فَقَالَ لِقَوْمِهِ: لَا يَتْبَعْنِي رَجُلٌ مَلَكَ بُضْعَ امْرَأَةٍ وَهْوَ يُرِيدُ أَنْ يَبْنِيَ بِهَا وَلَمْ يَبْنِ بِهَا». [انظر: ٣١٢٤ - مسلم: ١٧٤٧ - فتح ٩/ ٢٢٣].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"غَزَا نَبِيٌّ مِنَ الأنبِيَاءِ فَقَالَ لِقَوْمِهِ: لَا يَتْبَعْنِي رَجُلٌ مَلَكَ بُضْعَ امْرَأَةٍ وَهْوَ يُرِيدُ أَنْ يَبْنِيَ بِهَا\".\nهذا الحديث تمامه: \"أو بنى دارًا ولم يسكنها\". وقد سلف في الخمس.\nوفيه من الفقه: وجوب استثبات البصائر في الغزو، والحض على جمع الكلمة والنيات؛ لأن الكلمة إذا اجتمعت واختلفت النيات كان ذريعة إلى اختلاف ذات البين، وقد جعل الله تعالى الخذلان في الاختلاف، وجعل الاعتصام في الجماعة، فقال: ﴿وَاعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعًا وَلَا تَفَرَّقُوا﴾ [آل عمران: ١٠٣] فلما كان قلب الرجل معلقًا بابتنائه بأهله أو ببنيان يخاف فساده قبل تمامه، أو يحب الرجوع إليه، لم يوثق بثباته عند الحرب، فقطعت الذريعة في ذَلِكَ.","vol":"24","page":493},{"text":"<span data-type='title' id=toc-3144>٥٩ - باب مَنْ بَنَى بِامْرَأَةٍ وَهْيَ بِنْتُ تِسْعِ سِنِيَنَ</span>\n٥١٥٨ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ: عَنْ عُرْوَةَ تَزَوَّجَ النَّبِيُّ - ﷺ - عَائِشَةَ وَهْيَ ابْنَةُ سِتٍّ وَبَنَى بِهَا وَهْيَ ابْنَةُ تِسْعٍ وَمَكَثَتْ عِنْدَهُ تِسْعًا. [انظر: ٣٨٩٤ - مسلم: ١٤٢٢ - فتح ٩/ ٢٢٤].\nذكر فيه حديث هشام بن عروة عن أبيه قال: تَزَوَّجَ النَّبِيُّ - ﷺ - عائِشَةَ وَهْيَ بنت سِتٍّ وَبَنَى بِهَا وَهْيَ بنت تِسْعٍ وَمَكَثَتْ عِنْدَهُ تِسْعًا.\nوقد سلف في باب إنكاح الرجل ولده الصغار.","vol":"24","page":494},{"text":"<span data-type='title' id=toc-3145>٦٠ - باب البِنَاءِ فِي السَّفَرِ</span>\n٥١٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: أَقَامَ النَّبِيُّ - ﷺ - بَيْنَ خَيْبَرَ وَالْمَدِينَةِ ثَلَاثًا يُبْنَى عَلَيْهِ بِصَفِيَّةَ بِنْتِ حُيَيٍّ، فَدَعَوْتُ الْمُسْلِمِينَ إِلَى وَلِيمَتِهِ، فَمَا كَانَ فِيهَا مِنْ خُبْزٍ وَلَا لَحْمٍ، أَمَرَ بِالأَنْطَاعِ فَأُلْقِيَ فِيهَا مِنَ التَّمْرِ وَالأَقِطِ وَالسَّمْنِ، فَكَانَتْ وَلِيمَتَهُ، فَقَالَ الْمُسْلِمُونَ إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ أَوْ مِمَّا مَلَكَتْ يَمِينُهُ؟ فَقَالُوا: إِنْ حَجَبَهَا فَهْيَ مِنْ أُمَّهَاتِ الْمُؤْمِنِينَ، وَإِنْ لَمْ يَحْجُبْهَا فَهْيَ مِمَّا مَلَكَتْ يَمِينُهُ فَلَمَّا ارْتَحَلَ وَطَّى لَهَا خَلْفَهُ، وَمَدَّ الْحِجَابَ بَيْنَهَا وَبَيْنَ النَّاسِ. [انظر:٣٧١ - مسلم: ١٣٦٥ - فتح ٩/ ٢٢٤].\nذكر فيه حديث أنس في بنائه - ﵇ - بصفية، وقد سلف في المغازي.\nوفيه من الفقه: جواز البناء في السفر كما ترجم، وجواز بقاء المسافرين على العالم والسلطان اليومين والثلاثة، وليس ذَلِكَ من الحابس ظلمًا لهم، ولا قطعًا بهم عن سفرهم؛ لأن الثلاثة الأيام سفر، وما زاد حضر، فإن حبس الرئيس جنده أكثر من ثلاثة أيام في حاجة عرضت خشي عليه الحرج والإثم.\nوفيه: أن البقاء مع الثيب عند البناء بها ثلاثة سُنَّة مؤكدة في السفر والحضر؛ من أجل حبس الشارع الجيش ثلاثة أيام ليأتي على الناس علم ذَلِكَ.\nوفيه: جواز إبطال الأشغال؛ لإجابة الدعوة وإقامة سنة النكاح؛ لأنهم أبطلوا سفرهم لإقامة ابتناء الشارع، وكذلك يلزم أهل المزوج وإخوانه عونه على النكاح وإن قطع ذَلِكَ بهم عن بعض أشغالهم.\nوفيه: الحكم بالدليل.","vol":"24","page":495},{"text":"<span data-type='title' id=toc-3146>٦١ - باب البِنَاءِ بِالنَّهَارِ بِغَيِرِ مَرْكَبٍ وَلَا نِيرَانٍ</span>\n٥١٦٠ - حَدَّثَنِي فَرْوَةُ بْنُ أَبِي المَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: تَزَوَّجَنِي النَّبِيُّ - ﷺ -، فَأَتَتْنِي أُمِّي فَأَدْخَلَتْنِي الدَّارَ، فَلَمْ يَرُعْنِي إِلاَّ رَسُولُ اللهِ - ﷺ - ضُحًى. [انظر: ٣٨٩٤ - مسلم: ١٤٢٢ - فتح ٩/ ٢٢٤].\nذكر فيه حديث عائشة - ﵂ - تَزَوَّجَنِي النَّبِيُّ - ﷺ -، فَأَتَتْنِي أُمِّي فَأَدْخَلَتْنِي الدَّارَ، فَلَمْ يَرُعْنِي إِلَّا رَسُولُ اللهِ - ﷺ - ضُحًى.\nفيه ما ترجم له، والسنة في النكاح الإعلان، وكلما زاد الإعلان مركب أو اجتماع أو نيران فهو أتم، والإعلان كاف في ذَلِكَ. وقد ذكر في هذا الحديث، في هذِه الطريق -كما سلف- اجتماع نساء الأنصار عند إدخالها ودعاؤهن لها بالبركة، وعلى خير طائر. والمراد باجتماع النساء الإعلان بالنكاح. وقد يجوز أن يبني الرجل بأهله بغير إعلان إذا كان النكاح قبل ذلك معروفًا عند من يشترطه.","vol":"24","page":496},{"text":"<span data-type='title' id=toc-3147>٦٢ - باب الأَنْمَاطِ وَنَحْوِهَا لِلنِّسَاءِ</span>\n٥١٦١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُحَمَّدُ بْنُ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «هَلِ اتَّخَذْتُمْ أَنْمَاطًا؟». قُلْتُ: يَا رَسُولَ اللهِ، وَأَنَّى لَنَا أَنْمَاطٌ؟ قَالَ: «إِنَّهَا سَتَكُونُ». [انظر: ٣٦٣١ - مسلم: ٢٠٨٣ - فتح ٩/ ٢٢٥].\nذكر فيه حديث جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"هَلِ أتَّخَذْتُمْ أَنْمَاطًا؟ \". قُلْتُ: يَا رَسُولَ اللهِ، وَأَنَّى لنَا أَنْمَاطٌ؟ قَالَ: \"إِنَّهَا سَتَكُونُ\".\nالشرح:\nهذا الحديث سلف في باب علامات النبوة. والأنماط: ضرب من البسط له خمل رقيق، واحدها نمط، وفي حديث علي: \"خير هذِه الأمة النمط الوسط\" (^١).\nوالنمط: الطريقة من الطرائق، والضرب من الضروب، يقال: ليس هذا من ذَلِكَ النمط. أي: من ذَلِكَ الضرب.\nوالنمط: الجماعة من الناس أمرهم واحد، [و] (^٢) كره عليٌّ الغلو والتقصير في الدين (^٣).\nوفيه من أعلام النبوة: إخباره بما يكون وكان.\nوفيه: اتخاذ شورة البيوت للنساء.\n_________\n(^١) رواه ابن أبي شيبة ٧/ ١١٩ (٣٤٤٨٧) بلفظ: \"خير الناس هذا النمط الأوسط،\nيلحق بهم التالي ويرجع إليهم الغالي\".\n(^٢) زيادة يقتضيها السياق.\n(^٣) انظر: \"غريب الحديث\" ٢/ ١٥٦ - ١٥٧.","vol":"24","page":497},{"text":"وفيه: دليل أن الشورة للمرأة دون الرجل، وأنها عليها في المعروف من أمر الناس القديم؛ لأنه - ﵇ - إنما قال ذَلِكَ لجابر؛ لأن أباه ترك تسع بنات فقام عليهن جابر وشورهن بعد أبيه وزوجهن.","vol":"24","page":498},{"text":"<span data-type='title' id=toc-3148>٦٣ - باب النِّسْوَةِ اللَّاتِي يَهْدِينَ المَرْأَةَ إِلَى زَوْجِهَا</span>\n٥١٦٢ - حَدَّثَنَا الْفَضْلُ بْنُ يَعْقُوبَ، حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا زَفَّتِ امْرَأَةً إِلَى رَجُلٍ مِنَ الأَنْصَارِ فَقَالَ نَبِيُّ اللهِ - ﷺ - «يَا عَائِشَةُ مَا كَانَ مَعَكُمْ لَهْوٌ فَإِنَّ الأَنْصَارَ يُعْجِبُهُمُ اللَّهْوُ». [فتح ٩/ ٢٢٥].\nذكر فيه حديث عائشة - ﵂ - أَنَّهَا زَفَّتِ امْرَأَةً إلى رَجُلٍ مِنَ الأَنْصَارِ فَقَالَ نَبِيُّ اللهِ - ﷺ -: \"يَا عَائِشَةُ، مَا كَانَ مَعَكُمْ لَهْو، فَإِنَّ الأَنْصَارَ يُعْجِبُهُمُ اللَّهْوُ\".\nوقد أسلفنا هذا الحديث قريبًا في باب ضرب الدف في النكاح، وقد اتفق العلماء على جواز اللهو في وليمة النكاح، كضرب الدف وشبهه ما لم يكن محرمًا؛ وخصت الوليمة بذلك ليظهر النكاح وينتشر، فتثبت حقوقه وحرمته. قال مالك: لا بأس بالدف والكبر في الوليمة؛ لأني أراه خفيفًا، ولا ينفع ذَلِكَ في غير العرس. وقد سئل مالك عن اللهو يكون فيه البوق، فقال: إن كان كبيرًا مشهرًا فإني أكرهه، وإن كان خفيفًا فلا بأس بذلك. قال أصبغ: ولا يجوز الغناء في العرس ولا في غيره إلا مثل ما يقول نساء الأنصار، أو رجز خفيف مثل ما كان من جوابهم (^١)، وسيأتي الخوض في ذَلِكَ قريبًا.\nواعلم أنه وقع في آخر ترجمة الباب في كتاب ابن بطال: ودعائهن بالبركة (^٢)، وتوبع عليه. والحديث الذي أورده لا يطابقه، نعم حديث عائشة - ﵂ - السالف في باب الدعاء للنساء يطابقه.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٥٦٧ بتصرف، \"شرح ابن بطال\" ٧/ ٢٨٠، \"الاستذكار\" ١٦/ ٣٥٧.\n(^٢) \"شرح ابن بطال\" ٧/ ٢٧٩.","vol":"24","page":499},{"text":"<span data-type='title' id=toc-3149>٦٤ - باب الهَدِيَّةِ لِلْعَرُوسِ</span>\n٥١٦٣ - وَقَالَ إِبْرَاهِيمُ: عَنْ أَبِي عُثْمَانَ -وَاسْمُهُ الْجَعْدُ- عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: مَرَّ بِنَا فِي مَسْجِدِ بَنِي رِفَاعَةَ، فَسَمِعْتُهُ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - إِذَا مَرَّ بِجَنَبَاتِ أُمِّ سُلَيْمٍ دَخَلَ عَلَيْهَا فَسَلَّمَ عَلَيْهَا. ثُمَّ قَالَ: كَانَ النَّبِيُّ - ﷺ - عَرُوسًا بِزَيْنَبَ، فَقَالَتْ لِي أُمُّ سُلَيْمٍ: لَوْ أَهْدَيْنَا لِرَسُولِ اللهِ - ﷺ - هَدِيَّةً فَقُلْتُ لَهَا: افْعَلِي. فَعَمَدَتْ إِلَى تَمْرٍ وَسَمْنٍ وَأَقِطٍ، فَاتَّخَذَتْ حَيْسَةً فِي بُرْمَةٍ، فَأَرْسَلَتْ بِهَا مَعِي إِلَيْهِ، فَانْطَلَقْتُ بِهَا إِلَيْهِ، فَقَالَ لِي: «ضَعْهَا». ثُمَّ أَمَرَنِي فَقَالَ: «ادْعُ لِي رِجَالًا -سَمَّاهُمْ- وَادْعُ لِي مَنْ لَقِيتَ». قَالَ: فَفَعَلْتُ الَّذِي أَمَرَنِي، فَرَجَعْتُ فَإِذَا الْبَيْتُ غَاصٌّ بِأَهْلِهِ، فَرَأَيْتُ النَّبِيَّ - ﷺ - وَضَعَ يَدَيْهِ على تِلْكَ الْحَيْسَةِ، وَتَكَلَّمَ بِهَا مَا شَاءَ اللهُ، ثُمَّ جَعَلَ يَدْعُو عَشَرَةً عَشَرَةً، يَأْكُلُونَ مِنْهُ، وَيَقُولُ لَهُمُ: «اذْكُرُوا اسْمَ اللهِ، وَلْيَأْكُلْ كُلُّ رَجُلٍ مِمَّا يَلِيهِ». قَالَ: حَتَّى تَصَدَّعُوا كُلُّهُمْ عَنْهَا، فَخَرَجَ مِنْهُمْ مَنْ خَرَجَ، وَبَقِيَ نَفَرٌ يَتَحَدَّثُونَ قَالَ وَجَعَلْتُ أَغْتَمُّ، ثُمَّ خَرَجَ النَّبِيُّ - ﷺ - نَحْوَ الْحُجُرَاتِ، وَخَرَجْتُ فِي إِثْرِهِ فَقُلْتُ: إِنَّهُمْ قَدْ ذَهَبُوا. فَرَجَعَ فَدَخَلَ الْبَيْتَ، وَأَرْخَى السِّتْرَ، وَإِنِّي لَفِى الْحُجْرَةِ، وَهْوَ يَقُولُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِى النَّبِيَّ فَيَسْتَحْيِى مِنْكُمْ وَاللهُ لَا يَسْتَحْيِى مِنَ الْحَقِّ﴾ [الأحزاب: ٥٣]. قَالَ أَبُو عُثْمَانَ قَالَ أَنَسٌ إِنَّهُ خَدَمَ رَسُولَ اللهِ - ﷺ - عَشْرَ سِنِينَ. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ٩/ ٢٢٦].\nوَقَالَ إِبْرَاهِيمُ -يعني: ابن طهمان-: عَنْ أَبِي عُثْمَانَ- وَاسْمُهُ الجَعْدُ- عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: مَرَّ بِنَا فِي مَسْجِدِ بَنِي رِفَاعَةَ، فَسَمِعْتُهُ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - إذَا مَرَّ بِجَنباتِ أُمِّ سُلَيْمٍ دَخَلَ عَلَيْهَا فَسَلَّمَ عَلَيْهَا. ثُمَّ قَالَ: كَانَ النَّبِيُّ - ﷺ - عَرُوسًا بِزَيْنَبَ، فَقَالَتْ لِي أُمُّ سُلَيْمِ: لَوْ أَهْدَيْنَا لِرَسُولِ اللهِ - ﷺ - هدِيَّةً فَقُلْتُ لَهَا: افْعَلِي. فَعَمَدَتْ إِلَى تَمْرٍ وَسَمْنٍ وَأَقِطٍ، فَاتَّخَذَتْ حَيْسَةً فِي بُرْمَةٍ، فَأَرْسَلَتْ بِهَا مَعِي .. الحديث.","vol":"24","page":500},{"text":"هذا أخرجه هنا معلقًا (^١)، ثم وصله مرة بقوله: حَدَّثَنَا الصلت بن محمد، حَدَّثَنَا حماد بن زيد، عن الجعد بن عثمان، عن هشام، عن محمد بن سنان بن ربيعة، عن أنس (^٢)، ورواه مسلم عن قتيبة، عن جعفر بن سليمان، عن الجعد، وعن محمد بن رافع، عن عبد الرزاق، عن معمر عن الجعد، به (^٣). ورواه الترمذي في التفسير عن قتيبة بإسناده نحوه. وقال: حسن صحيح (^٤). ورواه النسائي، عن أحمد بن حفص بن عبد الله، عن أبيه، عن إبراهيم بن طهمان، عن أبي عثمان، به (^٥)، وأخرجه هنا في موضعين (^٦)، والتفسير (^٧).\nوفيه: ما ترجم له، وهو الهدية للعرس؛ من أجل أنه مشغول بأهله، ومانع لها عن تهيئة الطعام واستعماله؛ فلذلك استحب أن يهدى لهم طعام؛ من أجل انشغالهم عنه بأول اللقاء، كما كان هذا المعنى في الجنائز؛ لاشتغالهم بالحزن حتَّى تسمى ذَلِكَ الطعام تعزية، وكان الناس قديمًا يصنعونها، فأقرها الإسلام.\nوفيه: قبول الهدية.\nوفيه: أن من سنة العروس إذا فضل عنده طعام أن يدعوا له من حضر إليه من إخوانه؛ فيكون زيادة في الإعلان بالنكاح؛ وسببًا إلى صالح دعاء\n_________\n(^١) جاء في هامش الأصل: الموصول الذي أشار إليه شيخنا هو الأطعمة من البخاري في باب: من أدخل الضيفان عشرة عشرة وهو غير هذا الحديث المعلق، فقابل بين الحديثين تجدهما غيرين بلا نزاع.\n(^٢) سلف برقم (٥٥٣٠).\n(^٣) مسلم (١٤٢٨/ ٩٤، ٩٥).\n(^٤) الترمذي (٣٢١٨).\n(^٥) \"السنن الكبرى\" ٥/ ١٠٣.\n(^٦) قلت: بل في أكثر من موضع فأخرجه برقم (٥١٥٤، ٥١٦٦، ٥١٦٨. ٥١٧٠، ٥١٧١) من كتاب النكاح.\n(^٧) برقم (٤٧٩١، ٤٧٩٢، ٤٧٩٣، ٤٧٩٤) من كتاب التفسير.","vol":"24","page":501},{"text":"الأكالين؛ ورجاء البركة بأكلهم.\nوفيه: علم من أعلام النبوة، وهو أكل القوم الكثير من الطعام القليل. وفي مسلم: كانوا زهاء ثلاثمائة (^١).\nوفيه: أنه لا بأس بالصبر على الأذى من الصديق والجار، والمعرفة والاستحياء منه، لاسيما إذا لم يقصد الأذى، وإنما كان عن جهل أو غفلة، فهو أولى أن يُسْتَحيى منه لذلك.\nوفيه: الهدية ولو قلت؛ لأن المودة إذا صحت سقط التكليف وإن كانت قليلة، فحال أم سليم أقل، وقد شرع الباري تعالى قبول القليل من عباده على كثير نعمه عليهم.\nوفيه: اتخاذ الوليمة بعد الدخول كما قال ابن العربي (^٢) وابن التين، وهي إنما كانت قبله عند إرادته.\nوفيه: دعاء الناس إلى الوليمة بغير تسمية ولا تكلف، وهي السنة، لا بالوجوه. وفي الحديث: \"ادع لي رجالًا -سماهم- وادع من لقيت\".\nوفيه: خروجه - ﵇ - ودخوله، ولم يقل لمن كان جالسًا: اخرج. وهو دال على حسن المعاملة في المجالسة حتَّى يفطن الجليس لما يراد منه بالكناية دون التصريح؛ لفرط حيائه - ﵇ -.\nوفيه: إذن في تكلم المرأة في الحاجة دون الحجاب، وليس كلامها عورة في هذا المقدار بل رخصة من الله.\nوفيه: التسمية على الأكل (^٣).\n_________\n(^١) مسلم (١٤٢٨/ ٩٤).\n(^٢) \"عارضة الأحوذي\" ١٢/ ٩٠ - ٩١.\n(^٣) انظر هذِه الفوائد الأخيرة في \"عارضة الأحوذي\" ١٢/ ٩١ - ٩٤.","vol":"24","page":502},{"text":"فصل:\nمعنى: (مر بجنبات أم سليم) أي: نواحيها، والجنبات: النواحي، ويحتمل أن يكون مأخوذًا من الجناب، وهو الفناء، وكأنه يقول: إذا مر بفنائها. وقوله: (وهو غَاصٌّ بِأَهْلِهِ). أي: ممتليء. وقوله: (فَبَقِيَ نَفَرٌ يَتَحَدَّثُونَ). النفر من الثلاثة إلى العشرة. وفي رواية: أنهم ثلاثة. وفي أخرى: اثنان. وقول أنس: إنهم قد ذهبوا. وقال قبل هذا: إنهما رجلان. ولا أدري آخبرته أم أُخبر بخروجهما، ويحتمل أن يكون حدث على الشك بعد ذَلِكَ، أو حدث أنه هو المخبر ثم طوى عليه الشك.\nوفي الترمذي: وجلس طوائف يتحدثون في بيت رسول الله - ﷺ - (^١).\nوقوله: (﴿نَاظِرِينَ إِنَاهُ﴾). أي: إدراكه ونضجه.\nوقوله: وقال أنس: إنه خدم رسول الله - ﷺ - عشر سنين. قلت: وتوفي رسول الله - ﷺ - وهو ابن عشرين، مات سنة ثلاث أو اثنين وتسعين. وقد نيف على المائة بزيادة سنتين أو ثلاث. وجاء في باب الوليمة حق: فمشى النبي - ﷺ - ومشيت معه، حتَّى جاء عتبة حجرة عائشة (^٢).\nالعتبة: -بفتح التاء- أسكفة الباب. وسلف الخلاف في وجوب الوليمة، وأن الأظهر عند الشافعية أنها سنة (^٣)، وفي قولٍ أو وجهٍ: واجبة (^٤)، وهو مذهب أحمد (^٥).\n_________\n(^١) الترمذي (٣٢١٨) وقد سبق.\n(^٢) سيأتي برقم (٥١٦٦).\n(^٣) انظر: \"البيان\" ٩/ ٤٨٠.\n(^٤) انظر: \"روضة الطالبين\" ٧/ ٣٣٣.\n(^٥) في نسبة المصنف الوجوب لمذهب أحمد نظر، فالمذهب أنها مستحبة قولًا واحدًا، بل لم يختلف فيها أصحاب أحمد. قال في \"الإنصاف\" ٢١/ ٣١٤: وهي مستحبة، هذا المذهب، وعليه الأصحاب. وانظر: \"المغني\" ١٠/ ١٩٢ - ١٩٣، \"المحرر\" ٢/ ٣٩.","vol":"24","page":503},{"text":"<span data-type='title' id=toc-3150>٦٥ - باب اسْتِعَارَةِ الثِّيَابِ لِلْعَرُوسِ وَغَيْرِهَا</span>\n٥١٦٤ - حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا اسْتَعَارَتْ مِنْ أَسْمَاءَ قِلَادَةً، فَهَلَكَتْ، فَأَرْسَلَ رَسُولُ اللهِ - ﷺ - نَاسًا مِنْ أَصْحَابِهِ فِي طَلَبِهَا، فَأَدْرَكَتْهُمُ الصَّلَاةُ فَصَلَّوْا بِغَيْرِ وُضُوءٍ، فَلَمَّا أَتَوُا النَّبِيَّ - ﷺ - شَكَوْا ذَلِكَ إِلَيْهِ، فَنَزَلَتْ آيَةُ التَّيَمُّمِ. فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ جَزَاكِ اللهُ خَيْرًا، فَوَاللهِ مَا نَزَلَ بِكِ أَمْرٌ قَطُّ، إِلاَّ جَعَلَ لَكِ مِنْهُ مَخْرَجًا، وَجُعِلَ لِلْمُسْلِمِينَ فِيهِ بَرَكَةٌ. [انظر: ٣٣٤ - مسلم:٣٧٦ - فتح ٩/ ٢٢٨].\nذكر فيه حديث عائشة - ﵂ - أَنَهَا اسْتَعَارَتْ قلادة مِنْ أَسْمَاءَ .. الحديث.\nسلف في التيمم، وفضل عائشة (^١)، ووجه ما ترجم له لائح وهو استعارة عائشة القلادة؛ لتتزين بها لرسول الله - ﷺ - في سفره.\nوكأن استعارة الثياب للعروس للتزين بها إلى زوجها أولى، ويحتمل أن تكون عائشة ذَلِكَ الوقت قريبة عهد بعرس، ذكره ابن بطال (^٢)، وهو بعيد.\nوفيه من الفقه: جواز السفر بالعارية، وإخراجها إذا أذن بذلك صاحبها، أو علم أنه يسمح بمثل هذا.\nوفيه: النهي عن إضاعة المال.\nوفيه: حبس المسافرين لحاجة تخص الرئيس والعالم.\nوفيه: استخدام الرئيس والسيد لأصحابه فيما يهمه شأنه؛ لأن أسيد بن حضير وغيره خرجا في طلب القلادة.\n_________\n(^١) برقم (٣٧٧٣).\n(^٢) \"ابن بطال\" ٧/ ٢٨٢.","vol":"24","page":504},{"text":"<span data-type='title' id=toc-3151>٦٦ - باب مَا يَقُولُ الرَّجُلُ إِذَا أَتَى أَهْلَهُ</span>\n٥١٦٥ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «أَمَا لَوْ أَنَّ أَحَدَهُمْ يَقُولُ حِينَ يَأْتِي أَهْلَهُ: بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنِي الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، ثُمَّ قُدِّرَ بَيْنَهُمَا فِي ذَلِكَ، أَوْ قُضِيَ وَلَدٌ، لَمْ يَضُرَّهُ شَيْطَانٌ أَبَدًا». [انظر: ١٤١ - مسلم: ١٤٣٤ - فتح ٩/ ٢٨].\nذكر فيه حديث ابن عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَمَا لَوْ أَنَّ أَحَدَهُمْ يَقُولُ حِينَ يَأتِي أَهْلَهُ: بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنِي الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، ثُمَّ قُدِّرَ بَيْنَهُمَا فِي ذَلِكَ، أَوْ قُضِيَ وَلَدٌ، لَمْ يَضُرَّهُ شَيْطَانٌ أَبَدًا».\nهذا الحديث سلف في الطهارة.\nوفيه: أن الدعاء يصرف البلاء ويعتصم به من نزغات الشيطان وأذاه.\nقال الطبري: فإذا قال ذلك عند جماع أهله كان قد اتبع سنة رسول الله - ﷺ -، ورجونا له دوام الألفة بينهما، ومملوكته كذلك إذ يمكن أن يحدث بينهما، ولد.\nواختلف في الضرر المدفوع، فقيل: إنه الطعن الذي يطعن المولود عند الولادة الذي عصم منه عيسى - ﵇ -، فطعن شيطانه في الحجاب لما استعاذت منه أمه. وقيل: هو أن لا يصرع ذَلِكَ المولود الذي يذكر اسم الله عليه ويستعاذ من الشيطان عند جماع أمه، وكلاهما سائغ، ولا يجوز أن يكون الضرر الذي يكفاه من الشيطان كل ما يجوز أن يكون من الشيطان، فلو عصم أحد من ضرره لعصم منه من اعترض عليه في الصلاة والقراءة (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٢٨٣.","vol":"24","page":505},{"text":"<span data-type='title' id=toc-3152>٦٧ - باب الوَلِيمَةُ حَقٌّ</span>\nوَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: قَالَ لِي النَّبِيُّ - ﷺ -: \"أَوْلِمْ وَلَوْ بِشَاةٍ\" [٢٠٤٨]\n\n٥١٦٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّهُ كَانَ ابْنَ عَشْرِ سِنِينَ مَقْدَمَ رَسُولِ اللهِ - ﷺ - الْمَدِينَةَ، فَكَانَ أُمَّهَاتِي يُوَاظِبْنَنِي على خِدْمَةِ النَّبِيِّ - ﷺ - فَخَدَمْتُهُ عَشْرَ سِنِينَ، وَتُوُفِّىَ النَّبِيُّ - ﷺ - وَأَنَا ابْنُ عِشْرِينَ سَنَةً، فَكُنْتُ أَعْلَمَ النَّاسِ بِشَأْنِ الْحِجَابِ حِينَ أُنْزِلَ، وَكَانَ أَوَّلَ مَا أُنْزِلَ فِي مُبْتَنَى رَسُولِ اللهِ - ﷺ - بِزَيْنَبَ ابْنَةِ جَحْشٍ، أَصْبَحَ النَّبِيُّ - ﷺ - بِهَا عَرُوسًا، فَدَعَا الْقَوْمَ فَأَصَابُوا مِنَ الطَّعَامِ، ثُمَّ خَرَجُوا وَبَقِيَ رَهْطٌ مِنْهُمْ عِنْدَ النَّبِيِّ - ﷺ - فَأَطَالُوا الْمُكْثَ، فَقَامَ النَّبِيُّ - ﷺ - فَخَرَجَ وَخَرَجْتُ مَعَهُ لِكَيْ يَخْرُجُوا، فَمَشَى النَّبِيُّ - ﷺ - وَمَشَيْتُ، حَتَّى جَاءَ عَتَبَةَ حُجْرَةِ عَائِشَةَ، ثُمَّ ظَنَّ أَنَّهُمْ خَرَجُوا، فَرَجَعَ وَرَجَعْتُ مَعَهُ، حَتَّى إِذَا دَخَلَ على زَيْنَبَ فَإِذَا هُمْ جُلُوسٌ لَمْ يَقُومُوا، فَرَجَعَ النَّبِيُّ - ﷺ - وَرَجَعْتُ مَعَهُ، حَتَّى إِذَا بَلَغَ عَتَبَةَ حُجْرَةِ عَائِشَةَ، وَظَنَّ أَنَّهُمْ خَرَجُوا، فَرَجَعَ وَرَجَعْتُ مَعَهُ فَإِذَا هُمْ قَدْ خَرَجُوا فَضَرَبَ النَّبِيُّ - ﷺ - بَيْنِي وَبَيْنَهُ بِالسِّتْرِ، وَأُنْزِلَ الْحِجَابُ. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ٩/ ٢٣٠].\n(وقال عبد الرحمن بن عوف: قال لي النبي - ﷺ -: \"أَوْلِمْ وَلَوْ بِشَاةٍ\") سلف مسندًا غير مرة.\nذكر فيه حديث أنس بن مالك أَنَّهُ كَانَ ابن عَشْرِ سِنِينَ مَقْدَمَ رَسُولِ اللهِ - ﷺ - المَدِينَةَ، فَكَانَ أُمَّهَاتِي يُوَاظِبْنَنِي على خِدْمَةِ النَّبِيِّ - ﷺ -، فَخَدَمْتُهُ عَشْرَ سِنِينَ، وَتُوُفِّيَ النَّبِيُّ - ﷺ - وَأَنَا ابن عِشْرِينَ سَنَةً، فَكُنْتُ أَعْلَمَ النَّاسِ بِشَأْنِ الحِجَابِ حِينَ أُنْزِلَ، وَكَانَ أَوَّلَ مَا أُنْزِلَ فِي مُبْتَنَى رَسُولِ اللهِ - ﷺ - بِزَيْنَبَ ابنةِ جَحْشٍ .. الحديث.","vol":"24","page":506},{"text":"الشرح:\nهذِه الترجمة لفظ حديث أخرجه البيهقي من حديث أنس مرفوعًا: \"الوليمة في أول يوم حق، وفي الثاني معروف، وفي الثالث رياء وسمعة\" ثم قال: ليس بقوي فيه بكر بن خنيس، تكلموا فيه (^١).\nقلت: قال فيه ابن معين مرة: شيخ صالح لا بأس به، إلا أنه يروي عن ضعفاء، ويكتب من حديثه الرقاق. وقال العجلي: كوفي ثقة. وقال الجوزجاني: لا بأس به [في] (^٢) السير (^٣) وحسن له الترمذي حديث: \"عليكم بقيام الليل\" (^٤).\nوخرج الحاكم حديثه في \"مستدركه\"، وذكر ابن أبي حاتم أن مروان ابن معاوية الفزاري رواه عن عوف، عن الحسن، عن أنس مثله مرفوعًا. وقال أبوه: إنما هو الحسن، عن رسول الله - ﷺ -، مرسل (^٥).\n_________\n(^١) \"السنن الكبرى\" ٧/ ٢٦٠ - ٢٦١ وقد روي هذا الحديث عن غير أنس، رواه الترمذي (١٠٩٧) من حديث ابن مسعود، وقال: لا نعرفه مرفوعًا إلا من حديث زياد بن عبد الله، وزياد بن عبد الله كثير الغرائب والمناكير. اهـ.\nورواه ابن ماجه (١٩١٥) من حديث أبي هريرة. قال البوصيري في \"زوائد ابن ماجه\" (٦٤٥): إسناد حديث أبي هريرة ضعيف لاتفاقهم على ضعف أبي مالك النخعي. اهـ. ورواه أبو داود (٣٧٤٥) من طريق قتادة عن الحسن عن عبد الله بن عثمان الثقفي، عن رجل من ثقيف -قال قتادة: إن لم يكن اسمه زهير فلا أدري ما اسمه- أن النبي - ﷺ - .. الحديث.\n(^٢) زيادة يقتضيها السياق.\n(^٣) انظر ترجمته في: \"تاريخ الثقات\" للعجلي (١٦١)، \"الجرح والتعديل\" ٢/ ٣٨٤، \"تهذيب الكمال\" ٤/ ٢٠٨ - ٢١١.\n(^٤) الترمذي (٣٥٤٩) ولم يحسن له الترمذي الحديث، بل قال: هذا حديث غريب، لا نعرفه من حديث بلال إلا من هذا الوجه ولا يصح من قبل إسناده. اهـ.\n(^٥) \"العلل\" ١/ ٣٩٨.","vol":"24","page":507},{"text":"ورواه أبو الشيخ من حديث مجاهد، عن أبي هريرة مرفوعًا: \"الوليمة حق وسنة، فمن دعي فلم يجب فقد عصى الله ورسوله، والخرص والعذار والتوكير أنت فيه بالخيار\" قال: فقلت: ما أدري ما الخرص (^١). قال: طعام الولادة. والعذار: طعام الختان. والتوكير: الرجل في القوم، أو يبني الدار، فيصنع طعامًا يدعوهم، فهو بالخيار، إن شاء أجاب وإن شاء قعد (^٢).\nوفي مسند أحمد من حديث الحسن، عن عثمان بن أبي العاصي ودعي إلى ختان فأبى أن يجيب، فقيل له، قال: إنا كنا لا نأتي الختان على عهد رسول الله - ﷺ -، ولا ندعا له (^٣).\nوروى ابن أبي شيبة، عن جرير، عن ليث، عن نافع: كان ابن عمر يطعم على ختان الصبي (^٤)، وروي عن الحسن من وجوه.\nقال ابن بطال: وقوله: \"الوليمة حق\" يعني: أن الزوج يندب إليها وتجب عليه وجوب سنة وفضيلة، قال: ولا أعلم أحدًا أوجبها فرضًا، وإنما هي على قدر الإمكان والوجود لإعلان النكاح (^٥).\n_________\n(^١) قال أبو عمر ابن عبد البر في \"الاستذكار\" ١٦/ ٣٦٠: يقال للطعام الذي يصنع للنفساء: الخرص والخرصة، يكتب بالسين وبالصاد. اهـ.\n(^٢) ورواه أيضًا الطبراني في \"الأوسط\" ٤/ ١٩٣ من طريق الصلت بن مسعود، قال: نا يحيى بن عثمان التيمي، قال: نا إسماعيل بن أمية، قال: حدثني مجاهد، عن أبي هريرة به. فال الطبراني: لم يرو هذا الحديث عن إسماعيل بن أمية إلا يحيى بن عثمان التيمي تفرد به الصلت بن مسعود. اهـ. قال الهيثمي في \"المجمع\" ٤/ ٥٢: في الصحيح طرف منه، وفيه يحيى بن عثمان التيمي وثقه أبو حاتم والرازي وابن حبان، وضعفه البخاري وغيره، وبقية رجاله رجال الصحيح. اهـ.\n(^٣) \"المسند\" ٤/ ٢١٧.\n(^٤) ابن أبي شيبة ٣/ ٥٥٦.\n(^٥) \"شرح ابن بطال\" ٧/ ٢٨٤.","vol":"24","page":508},{"text":"وفي حديث آخر عن أنس أنه - ﷺ - أشبع المسلمين خبزًا ولحمًا في وليمة زينب. وقد روى مالك، عن يحيى بن سعيد أنه قال: لقد بلغني أن رسول الله - ﷺ - كان يولم بالوليمة ما فيها خبز ولا لحم (^١).\nوهذِه الوليمة كانت على صفية بنت حيي في السفر مرجعه من خيبر، قيل لأنس: فبأي شيء أولم؟ قال: بسويق وتمر.\nقلت: قوله: (ولا أعلم). إلى آخره قد علمه غيره.\nفللشافعي قول أنها واجبة، وقد أسلفناه عن أحمد أيضًا (^٢)، وهو مشهور مذهب مالك كما قاله القرطبي (^٣). وفي حديث ابن بريدة، عن أبيه أن النبي - ﷺ - قال: \"يا علي، لابد للعرس من وليمة\" (^٤).\nوقال ابن حزم: فرض على كل من تزوج أن يولم بما قل أو كثر.\nقال: وهو قول أبي سليمان وأصحابنا (^٥).\nوما أسلفناه عن أحمد ذكره ابن التين.\nوأما ابن قدامة فقال في \"المغني\": يستحب لمن تزوج أن يولم ولو\n_________\n(^١) \"الموطأ\" ص ٣٣٨.\n(^٢) سبق بيانه أن ذلك لم يثبت عن أحمد.\n(^٣) الذي في \"المفهم\" ٤/ ١٣٦ أن مشهور مذهب مالك أن الوليمة مندوب إليها، لا أنها واجبة.\n(^٤) رواه أحمد في \"المسند\" ٥/ ٣٥٩، و\"فضائل الصحابة\" (١١٧٨)، والنسائي في \"عمل اليوم والليلة\" (٢٥٩) والدولابي في \"الذرية الطاهرة النبوية\" (٩٤)، والطحاوي في \"شرح مشكل الآثار\" (٣٠١٧)، والطبراني في \"الكبير\" ٢/ ٢٠ (١١٥٣)، وابن عساكر في \"تاريخ دمشق\" ٣٦/ ٤٣٧.\nقال الهيثمي في \"المجمع\" ٩/ ٢٠٩: رواه الطبراني والبزار ورجالهما رجال الصحيح غير عبد الكريم بن سليط وثقه ابن حبان. اهـ.\nوقال الحافظ في \"الفتح\" ٩/ ٢٣٠: سنده لا بأس به. اهـ.\n(^٥) \"المحلى\" ٩/ ٤٥٠.","vol":"24","page":509},{"text":"بشاة. ولا خلاف بين أهل العلم في أن الوليمة في العرس سنَّة مشروعة، وليس بواجبة في قول أكثر أهل العلم. وقال بعض أصحاب الشافعي: هي واجبة؛ لأنه - ﵇ - أمر بها عبد الرحمن؛ ولأن الإجابة إليها واجبة، فكانت واجبة. ولنا أنه طعام لسرورٍ حادث فأشبه سائر الأطعمة، والخبر محمول على الاستحباب؛ بدليل ما ذكرنا وكونه أمر بشاة، (فلا) (^١) خلاف أنها لا تجب، وما ذكروه من المعنى لا أصل [له] (^٢)، ثم هو باطل (^٣).\nفرع:\nالإجابة إليه فرض عين، وقيل: كفاية. وقيل: سنة.\nقال ابن حزم: فرض على من دعي إلى وليمة أو طعام فليجب، إلا من عذر، فإن كان مفطرًا ففرض عليه أن يأكل، فإن كان صائمًا فليدع الله لهم.\nقال: فإن قلت: فقد رويتم من طريق سفيان -يعني الحديث المخرج عند مسلم- عن أبي الزبير عن جابر مرفوعًا: \"إذا دعي أحدكم إلى طعامٍ فليجب، فإن شاء طعم، وإن شاء ترك\" (^٤).\nقلت: أبو الزبير لم يذكر في هذا أنه سمعه من جابر، ولا هو من رواية الليث عنه؛ فبطل الاحتجاج به، ولو صح لكان الخبر الذي فيه إيجاب الأكل زائدًا على هذا، وزيادة العدل مقبولة لا يحل تركها. وعنده أن الأكل واجب (^٥).\n_________\n(^١) في الأصل: (ولا)، والمثبت من \"المغني\"، وأشار محققه أنها في غير الأصل (ولا).\n(^٢) ليست في الأصل، وأثبتها من \"المغني\".\n(^٣) \"المغني\" ٩/ ١٩٢، ١٩٣.\n(^٤) مسلم (١٤٣٠).\n(^٥) \"المحلى\" ٩/ ٤٥٠، ٤٥١.","vol":"24","page":510},{"text":"وقال عياض: لم يختلف العلماء في وجوب الإجابة في وليمة العرس، واختلفوا فيما عداها.\nقلت: قاله قبله أبو عمر أيضًا (^١)، أجمعوا على وجوب الإتيان إلى الوليمة في العرس، واختلفوا فيما سوى ذَلِكَ، والخلاف ثابت في مذهبنا كما سلف.\nقال عياض: ولا خلاف أنه لا حد لأقلها ولا لأكثرها.\nوقال المهلب: اختلاف فعله - ﷺ - في هذِه الولائم المختلفة يدل على أنه يجب على قدر الشأن في ذَلِكَ الوقت.\nوفي البخاري في باب: من أولم بأقل من شاة أيضًا أنه أولم على بعض نسائه بمدين من شعير (^٢)، وعلى زينب بشاة (^٣)، وعلى صفية فيما ذكره ابن أبي حاتم، عن جابر: خرج رسول الله - ﷺ - وفي طرف ردائه نحو من مد ونصف تمر عجوة، فقال: \"كلوا من وليمة أمكم\" (^٤).\nوعند أبي الشيخ من حديث علي بن يزيد، عن أنس - ﵁ -: شهدت عرسات رسول الله - ﷺ -، فلم أر فيها عرسًا أفضل من عرس صفية، جيء بكبش من الخمس ودقيق شعير، فأكلنا، وسائر عرساته يبسط لنا نطع فينثر عليه زبيب أو تمر، فنأكل.\nوقد أسلفنا أن الوليمة على صفية لم يكن فيها لحم، إنما هو الحيس فيما رواه البخاري وغيره، وعند ابن حبان: بسويق وتمر (^٥).\n_________\n(^١) \"الاستذكار\" ١٦/ ٣٥٣.\n(^٢) سيأتي برقم (٥١٧٢).\n(^٣) سياتي برقم (٥١٦٨).\n(^٤) \"العلل\" ١/ ٤١٩.\n(^٥) ابن حبان ٩/ ٣٦٨.","vol":"24","page":511},{"text":"وليس في قوله لعبد الرحمن بن عوف: \"أولم ولو بشاة\" منعًا لما دون ذَلِكَ، وإنما جعل الشاة غاية في التقليل؛ ليساره وغناه، وأنها مما يستطاع عليها ولا تجحفه؛ ألا ترى أنه أولم على صفية بحيس كما سلف ليس فيها خبز ولا لحم، وأولم على غيرها بمدين من شعير، ولو وجد حينئذٍ شاة لأولم بها؛ لأنه كان أجود الناس وأكرمهم.\nقلت: ويحتمل أنه قال له ذَلِكَ لعسر الصحابة حين هجرتهم، وكان أول قدومه، فلما توسعوا بفتح خيبر وشبه ذَلِكَ أولم رسول الله - ﷺ - الحيس وشبهه؛ ليبين الجواز. ويؤخذ من حديث ابن عوف الوليمة بعد البناء مطلقًا غير مقيدة وقد سلف ويأتي.\nفصل:\nحقيقة الوليمة: الطعام المتخذ للعرس مشتقة من الولم، وهو الاجتماع لاجتماع الزوجين، قاله الأزهري وغيره (^١).\nقال ابن الأعرابي: أصلها تمام الشيء واجتماعه، والفعل منه: أولم.\nوفي \"المحكم\": هي طعام العرس والإملاك. وقيل: هي كل طعام صنع لعرس، وغيره (^٢). قال الشافعي: كل دعوة دعي إليها رجل، والختان، وحادث سرور من تركها لم يبن لي أنه عاص كما تبين في وليمة العرس، قال: ولا أحفظ أن النبي - ﷺ - قد أجاب إلى دعوة في غير وليمة، ولا أعلمه أولم على غير عرس (^٣).\n_________\n(^١) \"تهذيب اللغة\" ٤/ ٣٩٥٤، \"المجمل\" ٢/ ٩٣٨.\n(^٢) \"المحكم\" ١٢/ ٩٩.\n(^٣) \"الأم\" ٦/ ١٧٨.","vol":"24","page":512},{"text":"والوليمة أنواع ذكرتها في \"لغات المنهاج\" فراجعها.\nفصل:\nقوله في الحديث: (فكان أمهاتي يواظبنني على خدمة النبي - ﷺ -) أي: يحملنني ويبعثنني على ملازمة خدمته والمداومة عليها، وروي بالطاء المهملة والهمز من المواطأة على الشيء على خدمته.","vol":"24","page":513},{"text":"<span data-type='title' id=toc-3153>٦٨ - باب الوَلِيمَةِ وَلَوْ بِشَاةٍ</span>\n٥١٦٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي حُمَيْدٌ أَنَّهُ سَمِعَ أَنَسًا - ﵁ - قَالَ: سَأَلَ النَّبِيُّ - ﷺ - عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ -وَتَزَوَّجَ امْرَأَةً مِنَ الأَنْصَارِ-: «كَمْ أَصْدَقْتَهَا؟». قَالَ: وَزْنَ نَوَاةٍ مِنْ ذَهَبٍ. وَعَنْ حُمَيْدٍ: سَمِعْتُ أَنَسًا قَالَ: لَمَّا قَدِمُوا الْمَدِينَةَ نَزَلَ الْمُهَاجِرُونَ على الأَنْصَارِ، فَنَزَلَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ على سَعْدِ بْنِ الرَّبِيعِ، فَقَالَ: أُقَاسِمُكَ مَالِي، وَأَنْزِلُ لَكَ عَنْ إِحْدَى امْرَأَتَيَّ. قَالَ: بَارَكَ اللهُ لَكَ فِي أَهْلِكَ وَمَالِكَ. فَخَرَجَ إِلَى السُّوقِ فَبَاعَ وَاشْتَرَى، فَأَصَابَ شَيْئًا مِنْ أَقِطٍ وَسَمْنٍ، فَتَزَوَّجَ، فَقَالَ النَّبِيُّ - ﷺ - «أَوْلِمْ وَلَوْ بِشَاةٍ». [انظر: ٢٠٤٩ - مسلم: ١٣٦٥ - فتح ٩/ ٢٣٢].\n\n٥١٦٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: مَا أَوْلَمَ النَّبِيُّ - ﷺ - على شَيْءٍ مِنْ نِسَائِهِ، مَا أَوْلَمَ على زَيْنَبَ، أَوْلَمَ بِشَاةٍ. [انظر: ٤٧١١ - مسلم: ١٤٢٨ - فتح ٩/ ٢٣٢].\n\n٥١٦٩ - حَدَّثَنَا مُسَدَّدٌ، عَنْ عَبْدِ الْوَارِثِ، عَنْ شُعَيْبٍ، عَنْ أَنَسٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَعْتَقَ صَفِيَّةَ، وَتَزَوَّجَهَا، وَجَعَلَ عِتْقَهَا صَدَاقَهَا، وَأَوْلَمَ عَلَيْهَا بِحَيْسٍ. [انظر: ٣٧١ -\nمسلم: ١٣٦٥ - فتح ٩/ ٢٣٢].\n\n٥١٧٠ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا زُهَيْرٌ، عَنْ بَيَانٍ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: بَنَى النَّبِيُّ - ﷺ - بِامْرَأَةٍ، فَأَرْسَلَنِي فَدَعَوْتُ رِجَالًا إِلَى الطَّعَامِ. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ٩/ ٢٣٢].\nذكر فيه أحاديث:\nأحدها: حديث أنس في قصة عبد الرحمن، وفي آخره: \"أَوْلِمْ وَلَوْ بِشَاةٍ\". وقد سلف.\nثانيها: حديث أنس: مَا أَوْلَمَ رسول الله - ﷺ - علَى شَيءِ مِنْ نِسَائِهِ مَا أَوْلَمَ على زينَبَ، أَوْلَمَ بِشَاةٍ.\nوأخرجه مسلم أيضًا.","vol":"24","page":514},{"text":"ثالثها: حديثه أيضًا: أَنَّه - ﷺ - أَعْتَقَ صَفِيَّةَ، وَتَزَوَّجَهَا، وَجَعَلَ عِتْقَهَا صَدَاقَهَا، وَأَوْلَمَ عَلَيْهَا بِحَيْسٍ.\nرابعها: حديثه أيضًا: بَنَى النَّبِيُّ - ﷺ - بِامْرَأَةٍ، فَأَرْسَلَنِي فَدَعَوْتُ رِجَالًا إِلَى الطَّعَامِ.\nوقد سلف الكلام على ذَلِكَ في الباب قبله.\nوفي حديث عبد الرحمن: استحبابُ الذبح في الولائم لمن وجد ذَلِكَ.\nوفيه: أن الوليمة قد تكون بعد البناء؛ لأن قوله: \"أَوْلِمْ وَلَوْ بِشَاةٍ\" كان بعد البناء، وروى أشهب عن مالك أنه لا بأس بالوليمة بعد البناء. وإنما معنى الوليمة اشتهار النكاح وإعلانه إذ قد تهلك البينة، قاله ربيعة ومالك (^١). فكيفما وقع به الاشتهار جاز النكاح.\nوالحيس: التمر، والسمن، والأقط. قال ابن وضاح: ينزع نواه ويخلط بالسويق.\nوقول أنس: (فدعوت رجالًا إلى طعام).\nفيه: أن لصاحب الوليمة أن يبعث الرسل فيمن يحضر وليمته، وإن لم يتولَّ ذَلِكَ بنفسه.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٥٧١ - ٥٧٢، \"المنتقى\" ٣/ ٣٤٨.","vol":"24","page":515},{"text":"<span data-type='title' id=toc-3154>٦٩ - باب مَنْ أَوْلَم عَلَى بَعْضِ نِسَائِهِ أَكْثَرَ مِنْ بَعْضٍ</span>\n٥١٧١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ قَالَ: ذُكِرَ تَزْوِيجُ زَيْنَبَ ابْنَةِ جَحْشٍ عِنْدَ أَنَسٍ، فَقَالَ: مَا رَأَيْتُ النَّبِيَّ - ﷺأَوْلَمَ على أَحَدٍ مِنْ نِسَائِهِ مَا أَوْلَمَ عَلَيْهَا أَوْلَمَ بِشَاةٍ. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ٩/ ٢٣٧].\nذكر فيه حديث ثَابِتٍ قَالَ: ذُكِرَ تَزْوِيجُ زَيْنَبَ ابنةِ جَحْشٍ عِنْدَ أَنَسٍ، فَقَالَ: مَا رَأَيْتُ النَّبِيَّ - ﷺأوْلَمَ على أَحَدٍ مِنْ نِسَائِهِ مَا أَوْلَمَ عَلَيْهَا، أَوْلَمَ بِشَاةٍ.\nوقد سلف أيضًا، وأخرجه مسلم والنسائي وابن ماجه أيضًا (^١)، ولا شك أن من زاد في وليمته فهو أفضل؛ لأن ذَلِكَ زيادة في الإعلان واستزادة من الدعاء بالبركة في الأهل والمال، وليس في الزيادة في الوليمة سرف لمن وجد، وإنما السرف لمن استأصل ماله أو أجحف بأكثره، هذا معنى السرف في كل حال مثل الطَّيِّب من الطعام، والثياب للجمعة والأعياد، وشبه ذَلِكَ.\n_________\n(^١) مسلم (١٤٢٨)، والنسائي في \"الكبرى\" (٦٦٠٢)، وابن ماجه (١٩٠٨).","vol":"24","page":516},{"text":"<span data-type='title' id=toc-3155>٧٠ - باب مَنْ أَوْلَمَ بِأَقَلَّ مِنْ شَاةٍ</span>.\n٥١٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورِ ابْنِ صَفِيَّةَ، عَنْ أُمِّهِ صَفِيَّةَ بِنْتِ شَيْبَةَ قَالَتْ: أَوْلَمَ النَّبِيُّ - ﷺ - عَلَى بَعْضِ نِسَائِهِ بِمُدَّيْنِ مِنْ شَعِيرٍ. [فتح ٩/ ٢٣٨].\nذكر فيه حديث محمد بن يوسف -هو الفريابي كما نص عليه أبو نعيم وغيره- عن سُفْيَانَ، عَنْ مَنْصُورِ ابن صَفِيَّةَ، عَنْ أُمِّهِ صَفِيَّةَ بِنْتِ شَيْبَةَ قَالَتْ: أَوْلَمَ النَّبِيُّ - ﷺ - على بَعْضِ نِسَائِهِ بِمُدَّيْنِ مِنْ شَعِيرٍ.\nهذا الحديث سلف قريبًا (^١)، وأن الوليمة إنما تكون على قدر الوجود واليسار، وليس فيها حد لا يجوز الاقتصار على دونه، وهذا يدل على أنها ليست بفرض؛ لأن الفروض من الله ورسوله مقدرة مُبَيَّنَة.\nوفيه: إجابة الدعوة إلى الوليمة، وإن كان المدعو إليه قليلًا حقيرًا.\nفصل:\nصفية بنت (شيبة بن) (^٢) عثمان بن أبي طلحة العبدرية، قتل جدها يوم أحد كافرًا، قتله عليٌّ، مختلف في صحبتها (^٣)، وكأن أحاديثها مرسلة. روى لها أبو يعلى وحده (^٤).\n_________\n(^١) أي: في أثناء شرحه حديثَ (٥١٦٦).\n(^٢) من (غ).\n(^٣) انظر: \"الاستيعاب\" ٢/ ٢٦٩.\n(^٤) كذا في الأصول، وهو خطأ ظاهر، يبينه حديث الباب؛ قال المزي في \"تهذيب الكمال\" ٣٥/ ٢١٢: روى لها الجماعة. اهـ. فأخرج لها النسائي في \"الكبرى\" (٦٦٠٧) حديث الباب، وروى لها مسلم كما في (٢٠٨١)، والترمذي كما في (٢٤١٢). وأخرج لها أيضًا البخاري تعليقا بعد حديث (١٣٤٩)، وابن ماجه (٣١٠٩) حديث: \"يا أيها الناس إن الله حرم مكة .. \" الحديث. =","vol":"24","page":517},{"text":"قال الدمياطي: والصحيح في رواية صفية عن أزواج النبي - ﷺ -.\nقال أبو الحسن: انفرد البخاري بالإخراج عن صفية عن رسول الله - ﷺ -، وهي من الأحاديث التي تعد فيما أخرج من المراسيل. وقد اختلف في رؤيتها النبي - ﷺ - (^١).\nوذكر الحافظ البرقاني أن الحديث اختلف فيه على الثوري؛ فقال أبو أحمد الزبيري، ومؤمل بن إسماعيل، ويحيى بن يمان: عن الثوري، عن منصور بن صفية، عن أمه، عن عائشة - ﵂ -. وقال ابن مهدي ووكيع والفريابي، وروح بن عبادة: عن الثوري، عن منصور، عن أمه أنه - ﵇ -، ليس فيه عائشة.\nقال البرقاني: وهذا القول أصح؛ لأن البخاري أخرجه عن الفريابي كذلك ولم يخرج خلافه.\nقال البرقاني: وصفية هذِه ليست بصحابية، فحديثها مرسل.\nقال الحميدي: وفي كتاب النسائي نصرة لمن لم يقل عائشة (^٢). وأغفله أبو مسعود فلم يذكره، وهو لازم له وإن كان مرسلًا؛ لأنه أخرج المراسيل ونبه عليها في غير موضع من كتابه.\n_________\n= قال المزي في \"تحفته\" (١٥٩٠٨): لو صح هذا الحديث لكان صريحا في سماعها من النبي - ﷺ -، لكن في إسناده أبان بن صالح، وهو ضعيف، والله أعلم. اهـ وأخرج لها أيضًا أبو داود (١٨٧٨)، وابن ماجه (٢٩٤٧) حديثًا، وفيه: اطمأن رسول الله - ﷺ - عام الفتح طاف على بعير يستلم الركن بمحجن .. الحديث.\nقال المزي في \"تحفته\" (١٥٩٠٩): هذا الحديث ضعف قول من أنكر أن تكون لها رؤية، فإن إسناده حسن. والله أعلم. اهـ.\n(^١) انظر ترجمتها في: \"طبقات ابن سعد\" ٨/ ٤٦٩، \"الاستيعاب\" ٤/ ٤٢٧، \"تهذيب الكمال\" ٣٥/ ٢١١.\n(^٢) فقد ذكر النسائي في \"الكبرى\" (٦٦٠٧) أنه مرسل.","vol":"24","page":518},{"text":"قال البرقاني: ومن الرواة من غلط فيه، فقال: عن منصور ابن صفية، عن صفية بنت حيي، عن رسول الله - ﷺ - (^١).\nولما ذكر الإسماعيلي هذا في كتابه قال: هذا غلط لا شك فيه.\nفصل:\nومنصور (خ، م) هذا هو ابن عبد الرحمن بن طلحة بن الحارث بن طلحة بن أبي طلحة عبد الله بن عبد العزى بن عثمان بن عبد الدار بن قصي بن كلاب العبدري الحجبي المكي.\nقال أبو حاتم: صالح الحديث، وكان خاشعًا بكاءً (^٢)، قُتِلَ جدُّه الحارث كافرًا يوم أحد، قتله قُزْمَان، وقَتَل أيضًا أخاه كلاب بن طلحة، وقيل: قَتَل كلابًا ابن عوف، وقتل أخويهما مُسَافِع والجلاس ابني طلحة عاصمُ بنُ ثابت بنِ (أبي) (^٣) الأَقْلح، وقُتل جده طلحة بن أبي طلحة يومئذ أيضًا كافرًا مع أولاده، قتله علي، وقُتل أخاه أيضًا كافرًا، وقُتل عثمان بن أبي طلحة، وأخوهما أبو (سعد) (^٤) بنُ أبي طلحة قُتل يومئذٍ كافرًا قتلَهُ سعد بن أبي وقاص، وقيل: قتله علي.\nوأرطاة بن عبد شرحبيل بن هاشم بن عبد مناف بن عبد الدار قتله حمزة. وأبو يزيد بن عمير بن هاشم قتله قُزْمان.\n_________\n(^١) انظر قول البرقاني عند الحميدي في \"الجمع بين الصحيحين\" ٤/ ٣١٢ - ٣١٣.\n(^٢) انظر ترجمته في: \"طبقات ابن سعد\" ٥/ ٤٨٧، \"الجرح والتعديل\" ٨/ ١٧٤، \"تهذيب الكمال\" ٢٨/ ٥٣٨.\n(^٣) من (غ).\n(^٤) تحرفت في الأصول إلى: سعيد، والمثبت من \"طبقات ابن سعد\" ٢/ ٤١، \"سيرة ابن هشام\" ٣/ ٨١.","vol":"24","page":519},{"text":"وصُؤَاب غلام لهم حبشي قتله قزمان، وقيل: علي، وقيل: سعد، وقيل أبو دجانة. والقاسط بن شريح بن هاشم، قتله قزمان مولى بني ظفر - أحد عشر رجلًا- وقتل منهم يومئذٍ النضر بن الحارث بن علقمة بن كلدة بن عبد مناف (^١)، وزيد بن يعيص (^٢) مولى.\n_________\n(^١) انظر أسماء من قتل من المشركين في أُحُد في \"طبقات ابن سعد\" ٢/ ٤٠ - ٤١، ٤٣، \"سيرة ابن هشام\" ٣/ ٨١ - ٨٢.\n(^٢) كذا في الأصول، ولم يتبين لنا قراءتها.","vol":"24","page":520},{"text":"<span data-type='title' id=toc-3156>٧١ - باب حَقِّ إِجَابَةِ الْوَلِيمَةِ وَالدَّعْوَةِ</span>\nوَمَنْ أَوْلَمَ سَبْعَةَ أَيَّامٍ وَنَحْوَهُ. وَلَمْ يُوَقِّتِ النَّبِيُّ - ﷺ - يَوْمًا وَلَا يَوْمَيْنِ.\n\n٥١٧٣ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللَّهِ - ﷺ - قَالَ: «إِذَا دُعِىَ أَحَدُكُمْ إِلَى الْوَلِيمَةِ فَلْيَأْتِهَا». [انظر: ٥١٧٩ - مسلم: ١٤٢٩ - فتح ٩/ ٢٤٠].\n\n٥١٧٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِى مَنْصُورٌ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «فُكُّوا الْعَانِيَ، وَأَجِيبُوا الدَّاعِيَ، وَعُودُوا الْمَرِيضَ». [انظر: ٣٠٤٦ - مسلم: ٣٠٤٦ - فتح ٩/ ٢٤٠]\n\n٥١٧٥ - حَدَّثَنَا الْحَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنِ الأَشْعَثِ، عَنْ مُعَاوِيَةَ بْنِ سُوَيْدٍ، قَالَ الْبَرَاءُ بْنُ عَازِبٍ - ﵄ -: أَمَرَنَا النَّبِيُّ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ: أَمَرَنَا بِعِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجِنَازَةِ، وَتَشْمِيتِ الْعَاطِسِ، وَإِبْرَارِ الْقَسَمِ، وَنَصْرِ الْمَظْلُومِ، وَإِفْشَاءِ السَّلَامِ، وَإِجَابَةِ الدَّاعِي، وَنَهَانَا عَنْ خَوَاتِيمِ الذَّهَبِ، وَعَنْ آنِيَةِ الْفِضَّةِ، وَعَنِ الْمَيَاثِرِ، وَالْقَسِّيَّةِ، وَالإِسْتَبْرَقِ وَالدِّيبَاجِ. تَابَعَهُ أَبُو عَوَانَةَ وَالشَّيْبَانِيُّ، عَنْ أَشْعَثَ فِى إِفْشَاءِ السَّلَامِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ٩/ ٢٤٠]\n\n٥١٧٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِى حَازِمٍ، عَنْ أَبِى حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: دَعَا أَبُو أُسَيْدٍ السَّاعِدِىُّ رَسُولَ اللَّهِ - ﷺ - فِى عُرْسِهِ، وَكَانَتِ امْرَأَتُهُ يَوْمَئِذٍ خَادِمَهُمْ وَهْىَ الْعَرُوسُ، قَالَ سَهْلٌ: تَدْرُونَ مَا سَقَتْ رَسُولَ اللَّهِ - ﷺ -؟ أَنْقَعَتْ لَهُ تَمَرَاتٍ مِنَ اللَّيْلِ، فَلَمَّا أَكَلَ سَقَتْهُ إِيَّاهُ. [انظر: ٥١٨٢، ٥١٨٣، ٥٥١٩، ٥٥٩٧، ٦٦٨٥ - مسلم: ٢٠٠٦ - فتح ٩/ ٢٤٠].\nذكر فيه أربعة أحاديث:","vol":"24","page":521},{"text":"أحدها:\nعن ابن عمر - ﵄ -: \"إِذَا دُعِيَ أَحَدُكُمْ إِلَى الوَلِيمَةِ فَلْيَأْتِهَا\". وأخرجه مسلم.\nثانيها:\nحديث أبي موسى - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"فُكُّوا العَانِيَ، وَأَجِيبُوا الدَّاعِيَ، وَعُودُوا المَرِيضَ\".\nوسلف في الجهاد في باب فكاك الأسير؛ والعاني: الأسيرُ.\nثالثها:\nحديث أبي الأحوص، عَنِ الأَشْعَثِ، عَنْ مُعَاوِيَةَ بْنِ سُوَيْدٍ، قَالَ: قال البَرَاءُ بْنُ عَازِبٍ - ﵄ -: أَمَرَنَا رسول الله - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ .. الحديث.\nسلف في الجنائز، وقال فيه: وعن المياثر والقسية. ثم قال: تابعه أبو عوانة والشيباني عن أشعث في إفشاء السلام.\nوأبو الأحوص اسمه: سلام بن سليم الحنفي الكوفي، مات سنة تسع وسبعين ومائة (^١)، وفيها مات مالك، وحماد بن زيد، وخالد بن عبد الله الطحان.\nوالتسميت بالسين المهملة والمعجمة.\nوالمياثر: [ثياب] (^٢) حمر كانت من مراكب العجم، كما قاله ابن فارس (^٣). وقال الداودي: هو ما يغشى به عيدان السرج من الأحمر.\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٧٩، \"الجرح والتعديل\" ٤/ ٢٥٩.\n(^٢) زيادة يقتضيها السياق من \"المجمل\".\n(^٣) \"المجمل\" ٢/ ٩١٥.","vol":"24","page":522},{"text":"والقسّية: بتشديد السين، ثياب يؤتى بها من مصر فيها الحرير.\nوالإستبرق: غليظ الديباج، وغَلِطَ الداودي فقال: هو الحسن من رقته. وقيل: أصله استبرهْ، ونهى عنه تأكيدًا له، ثم حرم الديباج كله.\nرابعها:\nحديث سهل بن سعد قَالَ: دَعَا أَبُو أُسَيْدٍ السَّاعِدِيُّ رَسُولَ اللهِ - ﷺ - في عُرْسِهِ، وَكَانَتِ امْرَأَتُهُ يَوْمَئِذٍ خَادِمَهُمْ وَهْيَ العَرُوسُ. قَالَ سَهْلٌ: تَدْرُونَ مَا سَقَتْ رَسُولَ اللهِ - ﷺ -؟ أَنْقَعَتْ لَهُ تَمَرَاتٍ مِنَ اللَّيْلِ، فَلَمَّا أَكَلَ سَقَتْهُ إِيَّاهُ.\nويأتي بعده. أخرجه مسلم أيضًا.\nو(أبو أُسيد) بضم الهمزة اسمه مالك بن ربيعة بن البدن، وقيل: البدي، وقيل: اسم البدن: عامر بن عوف بن حارثة بن عمرو بن الخزرج بن ساعدة بن كعب بن الخزرج، أخ الأوس، قيل: إنه آخر من مات من البدريين سنة ستين أو سنة خمس وستين، له عقب بالمدينة وبغداد (^١).\nوأم أسيد هذِه هي أم المنذر وأسيد، واسمها: سلامة بنت وهب بن سلامة بن أمية، ذكرها أهل النسب ولم يذكرها أحد من جملة الصحابة. وقد صح أن ابنها الذي حنكه النبي - ﷺ - لما جيء به إليه؛ فدل أن لها صحبة لا جرم ذكرها الذهبي فيهم، ولم يذكر اسمها فقال: أم أسيد الأنصارية امرأة أبي أسيد، ذكر عرسها سهل بن سعد، أخرجه البخاري (^٢).\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٣/ ٥٥٧ - ٥٥٨، \"الثقات\" ٣/ ٣٧٥، \"تهذيب الكمال\" ٢٧/ ١٣٨.\n(^٢) \"تخريد أسماء الصحابة\" ٢/ ٣١٢.","vol":"24","page":523},{"text":"وقولها: (أَنْقَعَتْ). قال الجوهري: نقع الماء في الموضع استنقع، وأنقعني الماء: أرواني، وأنقعت الشيء في الماء، ويقال: طال إنقاع الماء واستنقاعه حتَّى اصفرَّ (^١).\nوقوله: (وَهْيَ العَرُوسُ). قال صاحب \"العين\": رجل عروس في رجال عرس، وامرأة عروس في نساء عراس، قال: والعروس نعت استوى فيه المذكر والمؤنث، ماداما في تعريسهما أيامًا إذا عَرَّسَ أحدهما بالآخر، وأحسن ذَلِكَ أن يقال للرجل: مُعْرِسٌ؛ لأنه قد أَعْرَسَ، أي: اتخذ عِرْسًا (^٢).\nإذا تقرر ذَلِكَ، فالوليمة طعام العرس كما سلف. ونقل ابن بطال اتفاق العلماء على وجوب الإجابة إليها (^٣)، وسبقه إليه ابن عبد البر (^٤)، والخلاف فيه مشهور عندنا كما سلف، وله شروط منها: ألا يكون هناك منكر، وقد رجع (ابن مسعود) (^٥) (وابن عمر) (^٦) لما رأيا التصاوير -كما سيأتي (^٧) - ومحل الخوض فيها كتب الفروع.\n_________\n(^١) \"الصحاح \" ٣/ ١٢٩٣.\n(^٢) \"العين\" ١/ ٣٢٨ بتصرف.\n(^٣) \"شرح ابن بطال\" ٧/ ٢٨٧.\n(^٤) \"الاستذكار\" ١٦/ ٣٥٣.\n(^٥) قال الحافظ ابن حجر في \"الفتح\" ٩/ ٢٤٩: كذا في رواية المستملي والأصيلي والقابسي وعبدوس؛ وفي رواية الباقين: أبو مسعود والأول تصحيف فيما أظن، فإنني لم أر الأثر المعلق إلا عن أبي مسعود ثم قال: ويحتمل أن يكون ذلك وقع لعبد الله بن مسعود أيضا لكن لم أقف عليه. اهـ. وقد تعقبه العيني في \"عمدة القاري\" ١٦/ ٣٦٠ بقوله: إن بعض الظن إثم لا يلزم من عدم رؤيته الأثر المذكور إلا عن أبي مسعود أن لا يكون أيضًا لعبد الله بن مسعود، مع أن القائل -أي: ابن حجر- قال: يحتمل أن يكون وقع ذلك لعبد الله بن مسعود، فإذا كان هذا الاحتمال موجودا كيف يحكم بالتصحيف بالظن. اهـ.\n(^٦) كذا في الأصول، وصوابها: أبو أيوب كما سيأتي في البخاري.\n(^٧) سيأتي في باب: هل يرجع إذا رأى منكرا في الدعوة.","vol":"24","page":524},{"text":"والمراد بإجابة الداعي في العرس، قال مالك: ذَلِكَ في العرس خاصة؛ لإفشاء النكاح، وكره لأهل الفضل أن يجيبوا للطعام يدعون إليه، يريد في غير العرس (^١).\nوهو ما اختلف فيه العلماء في غير العرس من الدعوات، فقال مالك والثوري وأبو حنيفة وأصحابه: يجب إتيان وليمة العرس، ولا يجب إتيان غيرها من الدعوات.\nوقال الشافعي: إجابة وليمة العرس واجبة، ولا أرخص في ترك غيرها مثل: النفاس، والختان، وحادث سرور. ومن تركها فليس بعاصٍ (^٢).\nوقال أهل الظاهر: كل دعوة فيها طعام واجب (^٣).\nحجتهم حديث أبي موسى والبراء - ﵄ -، وهما عامَّان في كل دعوة، وتأوله مالك والكوفيون على العرس خاصة؛ بدليل حديث ابن عمر - ﵄ - أنه - ﵇ - قال: \"إذا دعي أحدكم إلى الوليمة فليأتها\". وأخرجه مسلم أيضًا.\nوفي رواية له: \"إذا دعي أحدكم فليجب، عرسًا كان أو نحوه\". وله: \"إذا دعيتم إلى كراع فأجيبوا\" (^٤).\nولابن ماجه: \"إذا دعي أحدكم إلى وليمة عرس فليجب\" (^٥).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٥٧٠ - ٥٧١.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٩٢، \"الاستذكار\" ١٦/ ٣٥١ - ٣٥٢، \"الأم\" ٦/ ١٧٨.\n(^٣) انظر: \"المحلى\" ٩/ ٤٥٠.\n(^٤) مسلم (١٤٢٩) كتاب النكاح، باب الأمر بإجابة الداعي إلى دعوة.\n(^٥) ابن ماجه (١٩١٤).","vol":"24","page":525},{"text":"ولأبي الشيخ (^١): \"من دعاكم فأجيبوه\". وهو مفسر، وفيه بيان وتفسير ما أجمل - ﵇ - في قوله: \"أَجِيبُوا الدَّاعِيَ\". والمفسر يقضي على المجمل.\nقال ابن حبيب: وقد أبيحت الوليمة أكثر من يوم، وأولم ابن سيرين ثمانية أيام، ودعى في بعضها أبي بن كعب، كذا ذكره ابن بطال (^٢): ابن سيرين.\nوالذي أخرجه البيهقي وغيره: سيرين، كما ستعلمه.\nوكره قوم ذلك أيامًا وقالوا: اليوم الثاني فضل والثالث سُمعة.\nوأجاب الحسن رجلًا دعاه في اليوم الثاني، ثم دعاه في الثالث فلم يجبه، وفعله ابن المسيب وحصب الرسول. أخرجه أبو داود وفي رواية: قال: أهل رياء وسمعة (^٣).\nوقال ابن مسعود: نهينا أن نجيب من يرائي بطعامه.\nوقول من أباحها بغير توقيت أولى؛ لقول البخاري: ولم يوقت رسول الله - ﷺ - يومًا ولا يومين. وذلك يقتضي الإطلاق ومنع التحديد؛ إلا بحجة يجب التسليم لها.\nولم يرخص العلماء للصائم في التخلف عن إجابة الوليمة. وقال الشافعي: إذا كان المجيب مفطرًا أكل، وإن كان صائمًا دعا (^٤). واحتج بحديث أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -:\n_________\n(^١) ورد بهامش (غ): لأبي الشيخ من حديث عبد الله مرفوعا: \"اقبلوا الهدية، وأجيبوا الداعي\".\n(^٢) \"شرح ابن بطال\" ٧/ ٢٨٨، وكذا \"النوادر والزيادات\" ٤/ ٥٦٨ - ٥٦٩.\n(^٣) أبو داود (٣٧٤٥، ٣٧٤٦).\n(^٤) \"الأم\" ٦/ ١٧٨.","vol":"24","page":526},{"text":"\"إذا دعي أحدكم فليجب، فإن كان مفطرا فليطعم، وإن كان صائمًا فليصل\" أخرجه مسلم (^١). أي: فليَدْعُ (^٢).\nوفعله ابن عمر ومد يده وقال: بسم الله كلوا، فلما مد القوم أيديهم، قال: كلوا فإني صائم (^٣).\nوقال قوم: ترك الأكل مباح، وإن لم يصم أجاب الدعوة، وقد أجاب علي بن أبي طالب ولم يأكل، وقال مالك: أرى أن يجيبه في العرس وحده إن لم يأكل أو كان (صائما) (^٤). وحجته: حديث جابر السالف.\nفصل:\nذكر في الترجمة: الوليمة سبعة أيام. ولم يأت به في الحديث، وقصد الرد على من أنكر اليوم الثالث، فاستدل على ذلك بإطلاق إجابة الداعي من غير تقييد، فاندرج فيه السبعة المدعى أنها ممنوعة، روى ابن أبي شيبة عن أبي أسامة، عن هشام، عن حفصة قالت: لما تزوج أبي سيرين دعا الصحابة سبعة أيام، فلما كان يوم الأنصار دعاهم وفيهم: أُبَيُّ بن كعب، وزيد بن ثابت.\nقال هشام: وأظنها قالت: ومعاذ، فكان أُبي صائمًا، فلما طعموا دعا أُبي وأمن القوم (^٥).\n_________\n(^١) مسلم (١٤٣١) كتاب النكاح، باب الأمر لإجابة الداعي إلى دعوة.\n(^٢) ورد في هامش (س): في هامش أصله لأبي الشيخ من حديث ابن مسعود مرفوعا: \"وإن كان صائما فليدع بالبركة\".\n(^٣) رواه البيهقي ٧/ ٢٦٣.\n(^٤) في الأصول: طعاما، وهو تحريف، والمثبت من \"المنتقى\" ٣/ ٣٥٠.\n(^٥) \"مصنف ابن أبي شيبة\" ٣/ ٥٥٦ - ٥٥٧ (١٧١٥٧).","vol":"24","page":527},{"text":"وأخرجه البيهقي من حديث محمد عن حفصة أن سيرين عرس بالمدينة، فأولم فدعا الناس سبعًا، وكان ممن دعا أبي بن كعب، وهو صائم، فدعا لهم بخير وانصرف. وكذا ذكره حماد بن زيد، إلا أنه لم يذكر حفصة في إسناده. وقال معمر عن أيوب: ثمانية أيام. والأول أصح (^١).\nوقال الداودي: جاء أن الوليمة سبعة أيام. ودل أن فوقه رياء وسمعة، وسيأتي حديث أنها في اليوم الأول حق، والثاني معروف، والثالث رياء وسمعة. وفي حديث صفية أنه - ﵇ - أقام في طريق خيبر ثلاثة أيام، يبني عليه (بصفية) (^٢) عنده.\nفصل:\nوقوله: (ولم يوقت النبي - ﷺ - يومًا ولا يومين) كأنه لم يصح عنده فيه حديث أنس السالف، ومثله أحاديث أُخر:\nأحدها: حديث الحسن عن عبد الله بن عثمان الثقفي عن رجل أعور من بني ثقيف كان يقال: له معروف -أي: يثنى عليه خير، إن لم يكن اسمه زهير بن عثمان فلا أدري ما اسمه- أنه - ﵇ - قال: \"الوليمة أول يوم حق، والثاني معووف، واليوم الثالث رياء وسمعة\" أخرجه أبو داود (^٣)، ولما ذكر البخاري في \"تاريخه الكبير\" زهيرًا هذا قال: لا يصح إسناده ولا يعرف له صحبة (^٤).\n_________\n(^١) \"السنن الكبرى\" ٧/ ٢٦١.\n(^٢) في الأصول: بحفصة. وفي هامش (س)، (غ): صوابه: صفية.\n(^٣) أبو داود (٣٧٤٥).\n(^٤) \"التاريخ الكبير\" ٣/ ٢٤٥ (١٤١٢).","vol":"24","page":528},{"text":"وقال ابن عمر وغيره عن النبي - ﷺ -: \"إذا دعي إلى الوليمة فليجب\" (^١). ولم يخص ثلاثة أيام من غيرها، وهذا أصح.\nقال أبو عمر: في إسناده نظر يقال: إنه -يعني حديثه- هذا مرسل، وليس له غيره (^٢).\nوقال الباوردي: روي عنه حديث واحد لم يثبت: \"الوليمة أول يوم حق\" اختلف أصحاب الحسن عنه في رواية هذا الحديث، وليس يعرف في الصحابة (^٣).\nقلت: قد ذكره فيهم أبو حاتم الرازي والبستي وأبو نعيم والفلاس وابن زبر وابن قانع والعسكري والأزدي والترمذي وابن السكن، وذكره أيضًا ابن أبي خيثمة في \"تاريخه الأوسط\"، والبغويان، وأحمد في \"مسنده الكبير\"، وابن عبسة وقال: لا أعلم لزهير غيره. وأبو نعيم وابن منده ومحمد بن سعد كاتب الواقدي (^٤)، وذكر غير واحد أن الحسن روى عنه. ودخول عبد الله بن عثمان بينهما لا يضره؛ لأنه معدود أيضًا من الصحابة عند أبي موسى المديني، وقال أبو القاسم الدمشقي: أدرك رسول الله - ﷺ -، واستشهد باليرموك. وقد رواه النسائي عن الحسن عن رسول الله - ﷺ - مرسلًا (^٥)، فاعتضد.\n_________\n(^١) رواه مسلم (١٤٢٩).\n(^٢) \"الاستيعاب\" ٢/ ٩٨ (٨٢٤).\n(^٣) انظر: \"الإنابة إلى معرفة المختلف فيهم من الصحابة\" ١/ ٢٢٨.\n(^٤) انظر: \"مسند أحمد\" ٥/ ٢٨، \"جامع الترمذي\" عقب حديث (١٠٩٤)، \"الجرح والتعديل\" ٣/ ٥٦٨، \"معجم الصحابة\" للبغوي ٢/ ٥١٣، \"معرفة الصحابة\" لابن قانع ١/ ٢٤٠ (٢٧٤)، \"الثقات\" ٣/ ١٤٣، \"معرفة الصحابة\" لأبي نعيم ٣/ ١٢٢٥، \"الإنابة\" لمغلطاي ١/ ٢٢٧ - ٢٢٨، \"الإصابة\" ١/ ٥٥٤ (٢٨٣٠).\n(^٥) \"السنن الكبرى\" ٤/ ١٣٧ - ١٣٨ (٦٥٩٧).","vol":"24","page":529},{"text":"ثانيها: حديث عبد الله بن مسعود - ﵁ - أن رسول الله - ﷺ - قال: \"طعام أول يوم حق، وطعام يوم الثاني سنة، وطعام يوم الثالث سمعة، ومن سَمَّع سَمَّعَ اللهُ به\" أخرجه الترمذي، وقال: لا نعرفه مرفوعًا إلا من حديث زياد بن عبد الله البكائي، وزياد كثير الغرائب والمناكير. وسمعت محمد بن إسماعيل يذكر عن محمد بن عقبة قال: قال وكيع: زياد مع شرفه (يكذب) (^١) في الحديث (^٢).\nقلت: هو من فرسان الصحيحين، وأثنى عليه جماعة.\nثالثها: حديث أبي هريرة - ﵁ - قال رسول الله - ﷺ -: \"الوليمة أول يوم حق، والثاني معروف، والثالث رياء وسمعة\" أخرجه ابن ماجه (^٣)؛ وفي إسناده عبد الملك بن حسين النخعي، أبو مالك الواسطي، استشهد به الحاكم، وتكلم فيه غير واحد (^٤).\n_________\n(^١) في الأصول: لا يكذب. وهو خطأ والمثبت من الترمذي.\n(^٢) كذا وقع في المطبوع من \"جامع الترمذي\" (١٠٩٧)، وأشار إليه العلامة مغلطاي في \"إكمال التهذيب\" ٥/ ١١٥ فقال بعد أن ساقه: كذا ألفيتُهُ في نسخة جيدة -أي: لا يكذب- والذي في تاريخ البخاري عن محمد -أي: ابن عقبة- قال وكيع: هو أشرف من أن يكذب. اهـ وهذا هو الصحيح، كما في \"التاريخ الكبير\" ٣/ ٣٦٠ (١٢١٨)، \"الضعفاء\" للعقيلي ٢/ ٨٠ (٥٢٩)، \"الكامل\" لابن عدي ٤/ ١٣٧ (٦٩١)، \"المجروحين\" ١/ ٣٠٣، \"تهذيب الكمال\" ٩/ ٤٨٧.\n(^٣) ابن ماجه (١٩١٥).\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ١٠٩: فيه عبد الملك بن حسين وهو ضعيف، وله شاهد من حديث ابن مسعود رواه الترمذي. اهـ\nوالحديث ضعفه الألباني في \"ضعيف ابن ماجه\" (٤٢٠).\n(^٤) قال ابن معين: ليس بشيء. وقال عمرو بن علي: ضعيف الحديث، منكر الحديث. وقال أبو زرعة وأبو حاتم: ضعيف الحديث. وقال البخاري: ليس بالقوي عندهم. وقال أبو داود: ضعيف. وقال النسائي ليس بثقة، ولا يكتب حديثه. =","vol":"24","page":530},{"text":"<span data-type='title' id=toc-3157>٧٢ - باب مَنْ تَرَكَ الدَّعْوَةَ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ</span>\n٥١٧٧ - حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنِ الأَعْرَجِ، عَنْ أَبِى هُرَيْرَةَ - ﵁ - أَنَّهُ كَانَ يَقُولُ شَرُّ الطَّعَامِ طَعَامُ الْوَلِيمَةِ، يُدْعَى لَهَا الأَغْنِيَاءُ وَيُتْرَكُ الْفُقَرَاءُ، وَمَنْ تَرَكَ الدَّعْوَةَ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ - ﷺ -. [مسلم: ١٤٣٢ - فتح ٩/ ٢٤٤].\nحَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنِ الأَعْرَجِ -هو عبد الرحمن بن هرمز- عَنْ أَبِى هُرَيْرَةَ - ﵁ - أَنَّهُ كَانَ يَقُولُ: شَرُّ الطَّعَامِ طَعَامُ الْوَلِيمَةِ، يُدْعَى لَهَا الأَغْنِيَاءُ وَيُتْرَكُ الْفُقَرَاءُ، وَمَنْ تَرَكَ الدَّعْوَةَ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ.\nهذا الحديث أخرجه هكذا موقوفًا على أبي هريرة، وأخرجه مسلم كذلك، ومرة مرفوعًا.\nوقوله: (فَقَدْ عَصَى الله وَرَسُولَهُ). يقتضى رفعه، وقد أخرجه أهل التصنيف في المسند كما أخرجوا حديث ابن شهاب، عن حميد بن عبد الرحمن، عن أبي هريرة أنه قال: \"لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة\" (^١).\n_________\n= انظر ترجمته في: \"التاريخ الكبير\" ٥/ ٤١١ (١٣٣٦)، \"الجرح والتعديل\" ٥/ ٣٤٧ (١٦٤١)، \"تهذيب الكمال\" ٣٤/ ٢٤٧ - ٢٤٩.\n(^١) رواه موقوفًا مالكٌ في \"الموطأ\" ص ٦٤، قال ابن عبد البر في \"التمهيد\" ٧/ ١٩٤: هذا الحديث يدخل في المسند لاتصاله من غير ما وجه. اهـ\nورواه مرفوعًا من هذا الطريق أحمدُ ٢/ ٤٦٠، ٥١٧، والنسائي في \"الكبرى\" ٢/ ١٩٨، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٣، والبيهقي ١/ ٣٥.\nوقد سلف هذا الحديث في البخاري عن أبي هريرة من غير هذا الطريق برقم (٨٨٧)، وهو عند مسلم (٢٥٢).","vol":"24","page":531},{"text":"وحديث أبي الشعثاء عن أبي هريرة أنه رأى رجلًا خارجًا من المسجد بعد الآذان فقال: أما هذا فقد عصى أبا القاسم (^١)، ومثل هذا لا يكون رأيًا، وإنما كان توقيفًا، نبه على ذلك ابن بطال (^٢)، ومثله حديث عمار: \"من صام يوم الشك فقد عصى أبا القاسم\" (^٣)، وكذا قال ابن عبد البر: ظاهره أنه موقوف من رواية الجمهور من أصحاب مالك، إلا أن قوله: (فَقَدْ عَصَى الله وَرَسُولَهُ). يقتضي رفعه عندهم، وقد رواه (روح بن القاسم) (^٤) عن مالك فقال: قال رسول الله - ﷺ - \"بئس الطعام طعام الوليمة\" الحديث، ورواه معمر عن الزهري عن ابن المسيب والأعرج عن أبي هريرة.\nقال عبد الرزاق: وربما قال معمر في هذا الحديث: ومن لم يأت الدعوة، فقد عصى الله ورسوله (^٥).\nقال أبو عمر: وحديث أبي هريرة هذا مسند عندهم إلا رواية من رواه مرفوعًا بغير إشكال مما يشهد لما ذكرنا (^٦).\nولأبي الشيخ: قال إبراهيم بن بشار الرمادي: قالوا لسفيان: هذا مرفوع. قال: لا، ولكن فيه: فقد عصى الله ورسوله.\n_________\n(^١) رواه مسلم (٦٦٥) كتاب المساجد، باب النهي عن الخروج من المسجد إذا أذن المؤذن.\n(^٢) \"شرح ابن بطال\" ٧/ ٢٨٩.\n(^٣) سبق تخريجه في كتاب الصوم، باب قول النبي - ﷺ -: \"إذا رأيتم الهلال فصوموا\".\n(^٤) في الأصول: روح وابن القاسم، وهو خطأ والمثبت هو الصواب، وهو روح بن القاسم التميمي العنبري، أبو غياث البصري.\nانظر ترجمته في: \"تهذيب الكمال\" ٩/ ٢٥٢ - ٢٥٤.\n(^٥) عبد الرزاق ١٠/ ٤٤٧ - ٤٤٨ (١٩٦٦٢).\n(^٦) \"الاستذكار\" ١٦/ ٤٣٩ - ٣٥١.","vol":"24","page":532},{"text":"ولما ذكره الدارقطني في \"الغرائب\" من رواية لإسماعيل بن مسلمة بن قعنب (^١)، عن مالك، عن ابن شهاب، عن الأعرج، عن أبي هريرة أن رسول الله - ﷺ - قال .. الحديث، قال: قال لنا أبو بكر النيسابوري: أخطأ إسماعيل هذا في رفعه، وهو في \"الموطأ\" من كلام أبي هريرة (^٢). وقال في كتابه \"المواطآت\": أسنده إسماعيل، ولم يصنع شيئًا.\nقلت: أخرجه أبو الشيخ من حديث مخلد بن يزيد، عن هشام، عن محمد بن سيرين وعبد الله بن أبي مغيث قالا: ثنا أبو هريرة قال: قال رسول الله - ﷺ - .. فذكره. وعنده أيضًا من طريق مجاهد، عن أبي هريرة: الوليمة حق وسنة، فمن دعي فلم يجب .. الحديث، موقوفًا، ومن طريق العُمري، عن نافع، عن ابن عمر - ﵄ -: قال رسول الله - ﷺ -: \"ومن لم يجب الدعوة فقد عصى الله ورسوله\" ومن طريق عمران بن مسلم، وإبراهيم الصائغ، عن نافع عنه مرفوعًا: \"شر الطعام طعام الوليمة؛ يدعا لها الغني ويترك الفقير، ومن دعي فلم يجب فقد عصى الله ورسوله\". وأخرجه أبو داود من حديث درست بن زياد -وهو واهٍ- عن أبان بن طارق، ولا يعرف (^٣).\n_________\n(^١) ورد في هامش (س): إسماعيل بن مسلمة بن قعنب أخو عبد الله.\nقال الذهبي: ما علمت به بأسًا، إلا أنه ليس في الثقة كأخيه. ثم ذكر حديثه هذا الذي رفعه قال: فَوَهِمَ، وإنما هُوَ في \"الموطأ\" من كلام أبي هريرة.\n(^٢) وكذا قال في \"العلل\" ٩/ ١١٧.\n(^٣) أبو داود (٣٧٤١) قال المنذري في \"تهذيب السنن\" ٥/ ٢٩٠: في إسناده أبان بن طارق البصري؛ سئل أبو زرعة عنه فقال: شيخ مجهول، وقال أبو أحمد بن عدي: وأبان بن طارق لا يعرف إلا بهذا الحديث. وهذا الحديث معروف به، وليس له أنكر من هذا الحديث. وفي إسناده أيضًا درست بن زياد، ولا يحتج بحديثه، ويقال: هو درست بن حمزة، وقيل: بل هما اثنان ضعيفان. اهـ","vol":"24","page":533},{"text":"فصل:\nقوله: (وَمَنْ تَرَكَ الدَّعْوَةَ). يريد -والله أعلم-: الإجابة.\nوقوله: (فَقَدْ عَصى اللهَ وَرَسُولَهُ). هذا شديدٌ والعصيانُ لا (يطلق) (^١) إلا على ترك واجب وكأنه لما بغير الأمر عما كان عليه فأمر بها طاعة لله ولرسوله.\nفصل:\nمن شروط الوجوب أن يعم بدعوته، فإن خص الأغنياء، فالإجابة غير واجبة عندنا، وبه صرح ابن حبيب من المالكية، كما سيأتي.\nولا خلاف بين الصحابة والتابعين في وجوب الإجابة إلى دعوة الوليمة -كما قاله ابن بطال- إلا ما روي عن ابن مسعود أنه قال: نهينا أن نجيب من يدعو الأغنياء ويترك الفقراء. وقد دعا ابن عمر في دعوته الأغنياء والفقراء، فجاءت قريش والمساكين معهم، فقال ابن عمر للمساكين: ها هنا اجلسوا، لا تفسدوا عليهم ثيابهم، فإنا سنطعمكم مما يأكلون.\nقال ابن حبيب: ومن فارق السنة في وليمة فلا دعوة له، ولا معصية في ترك إجابته. وقد حدثني (المغيرة) (^٢) أنه سمع سفيان الثوري يقول: إنما تفسير وجوب إجابة الدعوة إذا دعاك من لا يفسد عليك دينك ولا قلبك. ثم روى عن ابن مسعود قال: إذا اتُّخِذَت النجد، وخُص الغني، وتُرِك الفقير أمرنا أن لا نجيب؛ وعن أبي هريرة - ﵁ -\n_________\n(^١) في الأصول: يتعلق، والمثبت هو الصواب.\nوفي إسناده أيضا درست بن زياد، ولا يحتج به، ويقال: هو درست بن حمزة، وقيل: هما اثنان ضعيفان. اهـ\n(^٢) في الأصل: ابن المغيرة. وهو خطأ، والمثبت من ابن بطال.","vol":"24","page":534},{"text":"أنه كان يقول: أنتم العاصون في الدعوة، تَدْعون من لا يأتي وتَدَعون من يأتيكم. يعني بمن لا يأتي: الأغنياء، ومن يأتيهم: الفقراء، وليس يحرم الطعام بدعوة الأغنياء وترك الفقراء، وإنما المحرم فعل صاحب الطعام فيه إذا تعمد ذلك (^١).\nفرع:\nإذا حضر الوليمة فالأولى أن يبتدئ بالأكل منها مَنْ أمره الشارع بالبداءة، روى أبو الشيخ من حديث ثابت بن ثوبان قال: أتي رسول الله - ﷺ - بطعام فقال: \"يؤم الناس في الطعام الأمير، أو رب الطعام، أو خيرهم\". ثم قال \"خذ يا أبا عبيدة جزءًا\"، وإنه كان صائمًا يومئذ.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٢٨٩ - ٢٩٠.","vol":"24","page":535},{"text":"<span data-type='title' id=toc-3158>٧٣ - باب مَنْ أَجَابَ إِلَى كُرَاعٍ</span>\n٥١٧٨ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِى هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَوْ دُعِيتُ إِلَى كُرَاعٍ لأَجَبْتُ، وَلَوْ أُهْدِيَ إِلَىَّ ذِرَاعٌ لَقَبِلْتُ». [انظر: ٢٥٦٨ - فتح ٩/ ٢٤٥].\nحدثنا عَبْدَانُ-واسمه: عبد الله بن عثمان بن جبلة- عَنْ أَبِي حَمْزَةَ -بالحاء والزاي، واسمه: محمد بن ميمون السكري المروزي- عَنِ الأَعْمَشِ -واسمه سليمان بن مهران الكاهلي- عَنْ أَبِي حَازِمٍ -واسمه سلمان الأشجعي، مولى عزة، جالس أبا هريرة خمس سنين، ثقة، توفي في حدود المائة- عَنْ أَبِي هُرَيْرَةَ، عَن النَّبِيِّ - ﷺ - قَالَ: \"لَو دُعِيتُ إِلَى كُرَاعٍ لأَجَبْتُ، وَلَوْ أُهْدِيَ إِليَّ ذِرَاعٌ لَقَبِلْتُ\".\nهذا الحديث أخرجه في الهبة عن محمد بن بشار، عن ابن أبي عدي، [عن شعبة] (^١)، عن سليمان به وقال: \"لَوْ أُهْدِيَ إِلَيَّ ذِرَاعٌ -أو كُرَاعٌ- لَقَبِلْتُ\". وهو راجع إلى التواضع وترك التكبر، والائتلاف لقبول اليسير، والإجابة إليه؛ لأن الهدية تؤكد المحبة، وكذلك الدعوة إلى الطعام، ولا يبعث على ذلك إلا محبة الداعي وسروره بأكل المدعو إليه من طعامه، والتحبب إليه بالمؤاكلة، وتوكيد الذمام معه بها؛ فلذلك [حض] (^٢) على قبول التافه من الهدية، وإجابة النزر من الطعام (^٣).\n_________\n(^١) ساقط من الأصل؛ والمثبت من \"الصحيح\".\n(^٢) زيادة يقتضيها السياق، من \"شرح ابن بطال\".\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٢٩٠.","vol":"24","page":536},{"text":"<span data-type='title' id=toc-3159>٧٤ - باب إِجَابَةِ الدَّاعِي فِي الْعُرْسِ وَغَيْرِهَا</span>\n٥١٧٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ بْنِ إِبْرَاهِيمَ، حَدَّثَنَا الْحَجَّاجُ بْنُ مُحَمَّدٍ قَالَ: قَالَ ابْنُ جُرَيْجٍ: أَخْبَرَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ - «أَجِيبُوا هَذِهِ الدَّعْوَةَ إِذَا دُعِيتُمْ لَهَا». قَالَ: كَانَ عَبْدُ اللهِ يَأْتِي الدَّعْوَةَ فِى الْعُرْسِ وَغَيْرِ الْعُرْسِ وَهْوَ صَائِمٌ. [انظر: ٥١٧٣ - مسلم: ١٤٢٩ - فتح ٩/ ٢٤٦].\nحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ بْنِ إِبْرَاهِيمَ - هو البغدادي من أفراده- ثَنَا الْحَجَّاجُ بْنُ مُحَمَّدٍ قَالَ: قَالَ ابْنُ جُرَيْجٍ -وهو عبد الملك بن عبد العزيز بن جريج-: أَخْبَرَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ - «أَجِيبُوا هَذِهِ الدَّعْوَةَ إِذَا دُعِيتُمْ لَهَا». قَالَ: كَانَ عَبْدُ اللهِ بن عمر يَأْتِي الدَّعْوَةَ فِى الْعُرْسِ وَغَيْرِ الْعُرْسِ وَهْوَ صَائِمٌ.\nهذا الحديث أخرجه مسلم أيضًا، وهو حجة لمن أوجب حضور الوليمة وغيرها. وقد سلف أن إجابة الدعوة في غير العرس عند مالك والكوفيين مندوب إليها، وروى ابن وهب أنه سئل مالك عن الرجل يحضر الصنيع فيه اللهو، قال: ما يعجبي للرجل ذي الهيئة أنه يجيب الدعوة؛ لأن في ذلك مذلة ومخالطة لمن لا يشاكله. وسئل عن الدعوة في الختان فقال: ليس تلك من الدعوات، وإن أجاب فلا بأس.\nقال مالك: ويجيب وإن لم يأكل، ويجيب وإن كان صائما (^١). فاختار بعضهم الأكل للمفطر للحديث السالف.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٥٧١ - ٥٧٢، \"شرح ابن بطال\" ٧/ ٢٩١، \"الاستذكار\" ١٦/ ٣٥٧.","vol":"24","page":537},{"text":"<span data-type='title' id=toc-3160>٧٥ - باب ذَهَابِ النِّسَاءِ وَالصِّبْيَانِ إِلَى الْعُرْسِ</span>\n٥١٨٠ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْمُبَارَكِ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: أَبْصَرَ النَّبِيُّ - ﷺ - نِسَاءً وَصِبْيَانًا مُقْبِلِينَ مِنْ عُرْسٍ، فَقَامَ مُمْتَنًّا فَقَالَ: «اللَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَيَّ». [انظر: ٣٧٨٥ - مسلم: ٢٥٠٨ - فتح ٩/ ٢٤٨].\nذكر فيه حديث أنس - ﵁ -: أَبْصَرَ النَّبِيُّ - ﷺ - نِسَاءً وَصِبْيَانًا مُقْبِلِينَ مِنْ عُرْسٍ، فَقَامَ مُمْتَنًّا فَقَالَ: \"اللَّهُمَّ أَنْتُمْ مِن أَحَبِّ النَّاسِ إِلَيَّ\".\nوذكره في فضل الأنصار.\nمعنى (ممتنًّا) مفضلًا عليهم بذلك؛ لأن الأنصار أحب الناس إليه، فقال أنس: هو - ﵇ - ممتن علينا بمحبته وتخصيصه (^١).\nقال عياض: كذا ضبطه المتقنون بسكون الميم وكسر التاء، قيل: معناه: طويلًا (^٢)، وضبطه أبو ذر: (ممتنًّا)، وفسره: (متفضلًا)، ورواه ابن السكن: (يمشي)، بدلًا منه، وهو تصحيف، وذكر في الفضائل ممثلا بكسر الثاء، أي: منتصبًا قائمًا، كما تقدم، وضبطناه في مسلم: (ممثَلا) بالفتح، قال الوقشي: صوابه ممثِلا بسكون الميم وكسر الثاء. أي: قائما، ويؤيد هذِه الرواية الأخرى: فمثل قائمًا. أي: انتصب.\nوفيه: استحباب شهود النساء والصبيان الأعراس؛ لأنها شهادة لهم عليها، ومبالغة في الإعلان بالنكاح.\n_________\n(^١) \"شرح ابن بطال \" ٧/ ٢٩١.\n(^٢) \"إكمال المعلم\" ٧/ ٥٥٠.","vol":"24","page":538},{"text":"<span data-type='title' id=toc-3161>٧٦ - باب هَلْ يَرْجِعُ إِذَا رَأَى مُنْكَرًا فِي الدَّعْوَةِ</span>؟\nوَرَأَى ابْنُ مَسْعُودٍ صُورَةً فِى الْبَيْتِ، فَرَجَعَ. وَدَعَا ابْنُ عُمَرَ أَبَا أَيُّوبَ - ﵃ -، فَرَأَى فِي الْبَيْتِ سِتْرًا عَلَى الْجِدَارِ، فَقَالَ ابْنُ عُمَرَ: غَلَبَنَا عَلَيْهِ النِّسَاءُ، فَقَالَ: مَنْ كُنْتُ أَخْشَى عَلَيْهِ فَلَمْ أَكُنْ أَخْشَى عَلَيْكَ، وَاللهِ لَا أَطْعَمُ لَكُمْ طَعَامًا، فَرَجَعَ.\n\n٥١٨١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا أَخْبَرَتْهُ أَنَّهَا اشْتَرَتْ نُمْرُقَةً فِيهَا تَصَاوِيرُ، فَلَمَّا رَآهَا رَسُولُ اللهِ - ﷺ - قَامَ عَلَى الْبَابِ فَلَمْ يَدْخُلْ، فَعَرَفْتُ فِى وَجْهِهِ الْكَرَاهِيَةَ فَقُلْتُ: يَا رَسُولَ اللهِ أَتُوبُ إِلَى اللهِ وَإِلَى رَسُولِهِ، مَاذَا أَذْنَبْتُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَا بَالُ هَذِهِ النِّمْرِقَةِ؟». قَالَتْ: فَقُلْتُ اشْتَرَيْتُهَا لَكَ لِتَقْعُدَ عَلَيْهَا وَتَوَسَّدَهَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ أَصْحَابَ هَذِهِ الصُّوَرِ يُعَذَّبُونَ يَوْمَ الْقِيَامَةِ، وَيُقَالُ لَهُمْ: أَحْيُوا مَا خَلَقْتُمْ». وَقَالَ: «إِنَّ الْبَيْتَ الَّذِي فِيهِ الصُّوَرُ لَا تَدْخُلُهُ الْمَلَائِكَةُ». [انظر: ٢١٠٥ - مسلم: ٢١٠٧ - فتح ٩/ ٢٤٩].\nثم ذكر حديث عائشة - ﵂ - في النمرقة.\nوقد سلف في البيع.\nوالنُّمرقة بضم النون، وحكي كسرها. والنمرق أيضًا: وسادة صغيرة، وربما سموا الطنفسة التي فوق الرجل نمرقة، ويقال: نمروق أيضًا، وقيل: المرافق، وقيل: المجالس، ولعله يعني: الطنافس وشبهها، ومثل حديث عائشة حديث عليٍّ - ﵄ -، أخرجه النسائي من حديث قتادة، عن ابن المسيب، عنه: دعوت النبي - ﷺ -","vol":"24","page":539},{"text":"فدخل، فرأى سترًا فخرج وقال \"إن الملائكة لا تدخل بيتًا فيه تصاوير\" (^١). ولأبي داود من حديث سفينة نحوه، وقال: \"إنه ليس لي أو لنبي أن يدخل بيتًا مرقومًا\" (^٢).\nوهذِه الأحاديث دالة على أنه لا يجوز الدخول في الدعوة يكون فيها منكر مما نهى الله عنه ورسوله، وما كان مثله من المناكير، ألا ترى أنه - ﵇ - رجع من بيت عائشة حين رأى النمرقة بالتصاوير، وقد حُكِيَ الوعيد في المصورين أنهم أشد الناس عذابًا، وأنه يقال: أحيوا ما خلقتم، فلا ينبغي حضور المنكر والمعاصي، ولا مجالسة أهلها عليها؛ لأن ذلك إظهار للرضى بها، ومن كثر سواد قوم فهو منهم، ولا يأمن فاعل ذلك حلول سخطِ الرَّبِّ ﷻ، وعقابه عليهم، وشمول لعنته لجميعهم.\nوفي أبي داود من حديث جعفر بن برقان، عن الزهري، عن سالم، عن أبيه: نهى رسول الله - ﷺ - عن مطعمين: عن الجلوس على مائدة يشرب عليها الخمر، وأن يأكل وهو منبطح على بطنه. قال أبو داود: هذا الحديث لم يسمعه جعفر من الزهري، وهو منكر (^٣). وللنسائي من حديث جابر رفعه: \"من كان يؤمن بالله واليوم الآخر فلا يجلس على مائدة يدار عليها الخمر\" (^٤). ولأحمد مثله من حديث القاسم بن\n_________\n(^١) \"المجتبى\" ٨/ ٢١٣.\n(^٢) أبو داود (٣٧٥٥)، ورواه ابن ماجه (٣٣٦٠)، وفيهما: مزوقًا بدلًا من مرقومًا.\nقال المنذري في \"تهذيب السنن\" ٥/ ٢٩٥: وأخرجه ابن ماجه، وفي إسناده سعيد بن جهمان، أبو حفص الأسلمي البصري، قال يحيى بن معين: ثقة. وقال أبو حاتم الرازي: شيخ يكتب حديثه ولا يحتج به.\n(^٣) أبو داود (٣٧٧٤). وقال الألباني في \"الإرواء\" (١٩٨٢): منكر.\n(^٤) \"السنن الكبرى\" (٦٧٤١).","vol":"24","page":540},{"text":"أبي القاسم، عن قاصِّ الأجناد بالقسطنطينة، عن عمر، به (^١).\nوروى ابن وهب عن مالك أنه سُئِلَ عن الرجل يدعَى إلى الوليمة وفيها شراب، أيجيب الدعوة؟ قال: لا؛ لأنه أظهر المنكر (^٢).\nوقال الشافعي: إذا كان في الوليمة خمر أو منكر، وما أشبهه من المعاصي نهاهم، فإن انتهوا وإلا رجع، وإن علم أن ذلك عندهم لم أحب له أن يجيب.\nوقال مرة: وإذا دعي إلى الوليمة وفيها المعصية نهاهم، فإن نَحّوا ذلك عنه، وإلا لم أحب له أن يجلس، فإن رأى صورًا ذات أرواح لم يدخل إن كانت منصوبة لا توطأ، فإن كانت توطأ أو كانت صورًا غير ذات أرواح، فلا بأس أن يدخل (^٣).\nوقال الطحاوي: لم نجد عن أصحابنا في ذلك شيئًا إلا في إجابة دعوة وليمة العرس خاصة، فإنها تجب عندهم، قال: وقد يقال: إن طعام الوليمة إنما هو طعام العرس خاصة.\nواختلفوا في اللهو واللعب يكون في الوليمة، فقال الليث: إذا كان فيها الضرب بالعود واللهو فلا ينبغي أن يشهدها (^٤). ورخص في ذلك الحسن.\nقال ابن القاسم: وإن كان فيها لهو كالمزامير والعود فلا يدخل. وعن مالك: إذا دعي ورأى لهوًا خفيفًا مثل الدف والكبر فلا يرجع. وقال أصبغ: أرى أن يرجع. وذكر ابن المواز عن مالك قال: إذا\n_________\n(^١) \"المسند\" ١/ ٢٠.\n(^٢) انظر: \"شرح ابن بطال \" ٧/ ٢٩٢.\n(^٣) \"الأم\" ٦/ ١٧٨ - ١٧٩.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٩٢ - ٢٩٣، ٢٩٤.","vol":"24","page":541},{"text":"رأى أحدًا من اللعابين فليخرج، مثل أن يجعل ضاربًا على جبهته أو يمشي على حبل.\nوقال ابن وهب عن مالك: لا أحب لذي الهيئة أن يحضر اللعب.\nقيل له: فالكَبَر والمزمار وغيره من اللهو ينالك سماعه وتجد لذته وأنت في طريق أو مجلس؟ قال: فليقم عن ذلك المجلس، وقد رجع ابن مسعود في وليمة (^١)، وقد قال - ﷺ -: \"من كثر سواد قوم فهو منهم\" (^٢).\nوقد مر ابن عمر بزمر، فجعل إصبعيه في أذنيه ومشى، وجعل يقول لنافع: أتسمع شيئا، قال: لا، فنحى يديه، ثم قال: كنت مع النبي - ﷺ - فسمع زمارة راعٍ، ففعل مثل ما فعلت. أخرجه أبو حاتم بن حبان في \"صحيحه\" (^٣). وقال أبو داود: حديث منكر (^٤).\nوقال أبو حنيفة: إذا حضر الوليمة فوجد فيها اللعب، فلا بأس أن يقعد يأكل.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٥٧١ - ٥٧٢، \"شرح ابن بطال\" ٧/ ٢٩٣.\n(^٢) رواه أبو يعلى كما في \"إتحاف الخيرة المهرة\" (٣٢٩٧)، و\"المطالب العالية\" (١٦٦٠)، وعلي بن معبد في \"الطاعة والمعصية\" كما في \"نصب الراية\" ٤/ ٣٤٦؛ من حديث ابن مسعود.\nورواه ابن أبي عاصم في \"السنة\" (١٤٦٤)، والخطيب البغدادي في \"تاريخه\" ١٠/ ٤٠ - ٤١، من حديث أنس.\nورواه نعيم بن حماد في زوائده على \"الزهد\" لابن المبارك (١٢) من حديث أبي ذر موقوفا.\nوفيه عبد الرحمن بن زياد بن أنعم الأفريقي وهو ضعيف؛ كما في \"الكاشف\" (٣١٩٤)، \"التقريب\" (٣٨٦٢).\n(^٣) ابن حبان ٢/ ٤٦٨ (١٩٣).\n(^٤) أبو داود (٤٩٢٤).","vol":"24","page":542},{"text":"وقال محمد: إذا كان الرجل مِمَّن يُقْتَدى به فأحب لي أن يرجع (^١).\nوروي أن الحسن وابن سيرين كانا في جنازة وهناك نوح، فانصرف ابن سيرين، فقيل ذلك للحسن، فقال: إن كنا متى رأينا باطلًا تركنا حقًّا؛ أَسْرَع في ديننا (^٢).\nواحتج الكوفيون في إجازة حضور اللعب بأنه - ﵇ - رأى لعب الحبشة، ووقف له، وأراه عائشة (^٣)، وضُرب عنده في العيد بالدف والغناء، فلم يمنع من ذلك (^٤).\nوحجة من كرهه أنه - ﵇ - لما لم يدخل البيت الذي فيه الصورة التي نهى عنها، فكذلك كل ما كان مثلها من المناكير.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٩٣.\n(^٢) ذكره ابن بطال ٧/ ٢٩٣، وابن عبد البر في \"الاستذكار\" ١٦/ ٣٥٩.\nورواه علي بن الجعد (٢٢٣١) بلفظ آخر فقال: عن الحسن وابن سيرين أنهما كانا يتبعان الجنازة التي فيها نوح، ينهيان عن النوح، فإذا أبين لم يدعا الجنازة.\n(^٣) سلف برقم (٤٥٤).\n(^٤) سلف برقم (٩٤٩).","vol":"24","page":543},{"text":"<span data-type='title' id=toc-3162>٧٧ - باب قِيَامِ الْمَرْأَةِ عَلَى الرِّجَالِ فِي الْعُرْسِ وَخِدْمَتِهِمْ بِالنَّفْسِ</span>\n٥١٨٢ - حَدَّثَنَا سَعِيدُ بْنُ أَبِى مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ قَالَ: لَمَّا عَرَّسَ أَبُو أُسَيْدٍ السَّاعِدِيُّ دَعَا النَّبِيِّ - ﷺ - وَأَصْحَابَهُ، فَمَا صَنَعَ لَهُمْ طَعَامًا وَلَا قَرَّبَهُ إِلَيْهِمْ إِلاَّ امْرَأَتُهُ أُمُّ أُسَيْدٍ، بَلَّتْ تَمَرَاتٍ فِي تَوْرٍ مِنْ حِجَارَةٍ مِنَ اللَّيْلِ، فَلَمَّا فَرَغَ النَّبِيُّ - ﷺ - مِنَ الطَّعَامِ أَمَاثَتْهُ لَهُ فَسَقَتْهُ؛ تُتْحِفُهُ بِذَلِكَ. [انظر: ٥١٧٦ - مسلم: ٢٠٠٦ - فتح ٩/ ٢٥١].\nذكر فيه حديث سهل - ﵁ - في عرس أبي أسيد وقد سلف قريبًا.\nرواه هناك، عن قتيبة، عن عبد العزيز بن أبي حازم، عن أبي حازم، عن سهل، ورواه هنا عن سعيد بن أبي مريم، ثنا أبو غسان -واسمه: محمد بن مطرف الليثي المدني- حدثني أبو حازم -واسمه: سلمة بن دينار القاضي المدني- عن سهل قال: لَمَّا عَرَّسَ أَبُو أُسيْدٍ السَّاعِدِيُّ دَعَا النَّبِيَّ - ﷺ - وَأَصْحَابَهُ، فَمَا صَنَعَ لَهُمْ طَعَامًا وَلَا قَرَّبَهُ إِلَيْهِمْ (إِلَّا) (^١) امْرَأَتُهُ أُمُّ أُسيْدٍ، بَلَّتْ تَمَرَاتٍ في تَوْرٍ مِنْ حِجَارَةٍ مِنَ اللَّيْلِ، فَلَمَّا فَرَغَ النَّبِيُّ - ﷺ - مِنَ الطَّعَامِ أَمَاثَتْهُ لَهُ فَسَقَتْهُ؛ تُتْحِفُهُ بِذَلِكَ.\nثم ساقه بعد، عن يحيى بن بكير، ثنا يعقوب بن عبد الرحمن القاري، عن أبي حازم .. الحديث. ووقع في رواية النسفي: قال أبو حازم: لما عرس أبو أسيد .. الحديث. منقطعًا فيما بين أبي حازم وأبي أسيد؛ لأنه لم يدركه، ولكنه وصله في الباب الذي بعده،\n_________\n(^١) ساقطة من الأصل، والمثبت من (غ)، وهو الموافق لما جاء في \"الصحيح\". وفي إسناده أيضًا درست بن زياد، ولا يحتج به، ويقال: هو درست بن حمزة، وقيل: هما اثنان ضعيفان. اهـ","vol":"24","page":544},{"text":"وأشار إليه بقوله: عن أبي حازم قال: سمعت سهل بن سعد أن أبا أسيد .. الحديث.\nفصل:\nوالتور: قدح من أي شيء كان، قاله الداودي.\nوفيه: إيثار بعض القوم دون بعض.\nوفيه: إِتْيانه - ﵇ - وحضوره لمن دعاه.\nوقوله: (أَمَاثَتْهُ لَهُ) قال الخطابي: أي مرسته بيدها، أي: وعَرَكَتْهُ، يريد التمر في الماء، يقال: مِثْتُ الشيءَ أَمِيثُهُ وأَمُوثُهُ إذا دفته (^١).\nوقال ابن فارس: وماث الشيء في الماء، يموثه ويمثيه إذا دافه (^٢).\nوقال في باب الدال و(القاف) (^٣): دُفْت الدواء دوفًا: إذا بللته بماء. ويقال: مَدُوف ومَدْووف مثل مَصُون ومَصْوون، وليس لهما نظير (^٤).\nووقع في رواية أبي الحسن وغيره: أماثته، رباعيًّا، وأهل اللغة ذكروه ثلاثيًّا كما سلف. وحكى الهروي مثت وأمثت معًا، ثلاثي ورباعي.\nوقال ابن دريد: مِثْتُ أميث، ومُثت بالضم وأَمُوث مَوْثًا ومَيْثًا (^٥). زاد يعقوب: وموثانًا (^٦) إذا مرسته. ولم يذكر أمثت.\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٩٨٤.\n(^٢) \"المجمل\" ٢/ ٨٢٠.\n(^٣) كذا في الأصول، ولعل صوابها الفاء ليستقيم المعنى.\n(^٤) انظر: \"المجموع المغيث\" ١/ ٦٨٣، مادة: دوف.\n(^٥) \"جمهرة اللغة\" ١/ ٤٣٣.\n(^٦) \"إصلاح المنطق\" ص ١٣٦.","vol":"24","page":545},{"text":"وقال ابن القوطية: ماث الشيء مَوْثًا ومَيْثًا: ذاب في الماء، والأرض لانت، والرَّجُلُ الشيء، والدواء في الماء: عركه ليذوب (^١).\nوقال صاحب \"العين\": مثت الماء في الملح ميثًا: أذبته، وقد انماث (^٢).\nوقوله: (فَسَقَتْهُ؛ تُتْحِفُهُ بِذَلِكَ) أي: برته به، والتحف: البر واللطف.\nقال الخليل: هي بتاء مبدلة من واو -يريد أنها من الوحف: وهو [من] (^٣) النبات الريان (^٤) - ويقال: فلان يتوحف. أي: يأكل طرف الفاكهة (^٥).\n_________\n(^١) \"الأفعال\" لابن القوطية ص ٢٩٩.\n(^٢) \"العين\" ٨/ ٢٥٠.\n(^٣) زيادة يقتضيها السياق.\n(^٤) انظر: \"العين\" ٣/ ٣٠٨، \"تهذيب اللغة\" ٤/ ٣٨٥٠.\n(^٥) \"العين\" ٣/ ١٩٣.","vol":"24","page":546},{"text":"<span data-type='title' id=toc-3163>٧٨ - باب النَّقِيعِ وَالشَّرَابِ الَّذِى لَا يُسْكِرُ فِي الْعُرْسِ</span>\n٥١٨٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ الْقَارِيُّ، عَنْ أَبِى حَازِمٍ قَالَ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ أَنَّ أَبَا أُسَيْدٍ السَّاعِدِيَّ دَعَا النَّبِىَّ - ﷺ - لِعُرْسِهِ، فَكَانَتِ امْرَأَتُهُ خَادِمَهُمْ يَوْمَئِذٍ وَهْيَ الْعَرُوسُ -فَقَالَتْ أَوْ- قَالَ: أَتَدْرُونَ مَا أَنْقَعَتْ لِرَسُولِ اللهِ - ﷺ -؟ أَنْقَعَتْ لَهُ تَمَرَاتٍ مِنَ اللَّيْلِ فِى تَوْرٍ. [انظر: ٥١٧٦ - مسلم: ٢٠٠٦ - فتح ٩/ ٢٥١].\nساق فيه أيضًا حديثها.\nوفيه: خدمة العروس زوجها وأصحابه في عرسها.\nوفيه: أنه لا بأس أن يعرض الرجل أهله على صالح إخوانه ويستخدمهن لهم.\nوفيه: شرب الشراب الذي لا يسكر في العرس، وأن ذلك من الأمر المعروف القديم.","vol":"24","page":547},{"text":"<span data-type='title' id=toc-3164>٧٩ - باب الْمُدَارَاةِ مَعَ النِّسَاءِ. وَقَوْلِ النَّبِيِّ - ﷺ - «إِنَّمَا الْمَرْأَةُ كَالضِّلَعِ»</span>\n٥١٨٤ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الْمَرْأَةُ كَالضِّلَعِ، إِنْ أَقَمْتَهَا كَسَرْتَهَا، وَإِنِ اسْتَمْتَعْتَ بِهَا اسْتَمْتَعْتَ بِهَا وَفِيهَا عِوَجٌ». [انظر: ٣٣٣١ - مسلم: ١٤٦٨ - فتح ٩/ ٢٥٢].\nثم أسنده عنه من حديث أبي هريرة: \"الْمَرْأَةُ كَالضِّلَعِ، إِنْ أَقمْتَهَا كسَرْتَهَا، وَإِنِ اسْتَمْتَعْتَ بِهَا اسْتَمْتَعْتَ بِهَا وَفيهَا عِوَجٌ\".\nهذا الحديث ثبت بألفاظ أخر، ففي لفظ: \"فإنهن خلقن من ضلع، وإن أعوج شيء في الضلع أعلاه، فإن ذهبت تقيمه كسرته، وإن تركته لم يزل أعوج، فاستوصوا بالنساء خيرًا\"، ذكره في الباب بعده، وفي آخر عند مسلم: \"لن تستقيم لك على طريقة، فإن استمتعت بها استمتعت بها وبها عوج، وإن ذهبت تقيمها كسرتها، وكسرها طلاقها\" (^١)، وفي لفظ لأبي بكر جعفر بن محمد الفريابي في \"كتاب النكاح\": \"لن تستقيم لك المرأة على خليقة واحدة، إنما هي كالضلع، فاستمتع بها على ما كان فيها من عوج\".\nومن حديث سمرة بن جندب مرفوعًا بإسناد فيه شيخ لا يعرف: \"إنما المرأة خلقت من ضلع، وإنك إن ترد إقامتها تكسرها، فدارها تعش بها، فدارها تعش بها\" (^٢). وقد نظم هذا المعنى:\n_________\n(^١) مسلم (١٤٦٨/ ٥٩) كتاب الرضاع، باب الوصية بالنساء.\n(^٢) رواه أحمد ٥/ ٨، والروياني في \"المسند\" ٢/ ٧٦ (٨٥١) من طريق محمد بن جعفر، وابن أبي شيبة ٤/ ٢٠٢، من طريق هوذة بن خليفة، وابن أبي الدنيا في \"العيال\" (٤٧٠)، من طريق ابن المبارك، ثلاثتهم عن عوف بن أبي جميلة، عن رجل، عن سمرة، به. =","vol":"24","page":548},{"text":"هي الضلع العوجاء ليس يقيمها … أَلا إِنَّ تقويمَ الضلوعِ انكسارُها\nأتجمع ضعفًا واقتدارًا على الفتى … أليس عجيبًا ضعفها واقتدارها\nوقول البخاري: باب المداراة، كذا هو في الأصول قال ابن فارس: دارأت فلانًا إذا دفعته، وداريته خَتَلْتُهُ ولاينته، وقد سوى أبو (عبيد) (^١) بينهما في باب ما يهمز وما لا يهمز (^٢)، والضِّلع بكسر الضاد وفتح اللام، وقيل بسكونها.\nقال ثابت (^٣) في \"دلائله\" بعد أن حكى اللغتين: وإنما سميت بذلك المرأة؛ لأنها من المر خلقت.\n_________\n= وقد جاء التصريح باسم الرجل وأنه أبو رجاء العطاردي؛ عند البزار كما في \"كشف الأستار\" (١٤٧٦، ١٤٧٧) من طريق محبوب بن الحسن، وجعفر بن سليمان ورواه ابن حبان ٩/ ٤٨٥ (٤١٧٨)، والطبراني ٤/ ٢٤٤ (٦٩٩٢)، وفي \"الأوسط\" ٨/ ٢٣١ (٨٤٨٩) من طريق جعفر بن سليمان وحده، ورواه الحاكم ٤/ ١٧٤ من طريق أبي عاصم؛ كلهم (محبوب، وجعفر، وأبو عاصم) عن عوف بن أبي جميلة، عن أبي رجاء العطاردي، عن سمرة، به.\nقال الهيثمي في \"المجمع\" ٤/ ٣٥٤: رواه أحمد والبزار بإسنادين، ورجال أحدهما رجال الصحيح، وسمى الرجل أبا رجاء العطاردي، والطبراني في \"الكبير\"، و\"الأوسط\"، وفي إسناد أحمد رجل لم بسم، وبقية رجاله رجال الصحيح، وفي إسناد الطبراني مساتير ومن لم يعرف.\n(^١) في الأصل: عبيدة، والمثبت من (غ) وهو الموافق لما في \"المجمل\".\n(^٢) \"المجمل\" ١/ ٣٢٤، وانظر: \"غريب الحديث\" ١/ ٢٠٢.\n(^٣) هو ثابت بن حزم بن عبد الرحمن بن مطرف، أبو القاسم السَّرقُسْطي، الأندلسي اللغوي، العلامة الإمام الحافظ، من تصانيفه: كتاب \"الدلائل في الغريب\" مما لم يذكره أبو عبيد ابن قتيبة ولا مات قبل إكماله فأكمله أبوه، وكان سماعهما واحدا، ورحلتهما واحدة، توفي ثابت في رمضان سنة ثلاث عشرة وثلاثمائة.\nانظر ترجمته في: \"جذوة المقتبس\" ص ١٨٥، \"المنتظم\" ٦/ ٢٠٣، \"سير أعلام النبلاء\" ١٤/ ٥٦٢ - ٥٦٣.","vol":"24","page":549},{"text":"قال أبو زيد: يقال هو المرء والأمر، وهي المرأة، والمرأة والمرة (والمريان) (^١)، ولا تجمع.\nوقوله: (\"كَالضِّلَعِ\"): يريد أنها عوجاء كالضلع.\nوالعوج قال ابن السكيت: هو بفتح العين فيما كان منتصبًا كالحائط والعود، وما كان في نشاط أو دين أو معاش فهو بكسر العين، يقال: في دينه عوج. ويؤيد ما ذكره قوله تعالى: ﴿لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا (١٠٧)﴾ (^٢) [طه: ١٠٧].\nوقال غيره: هو بالفتح في كل شخص مرئي، وبالكسر فيما ليس بمرئي (كالرأي والكلام) (^٣). وقال أبو عمرو الشيباني: هو بالكسر فيها جميعًا، ومصدرها بالفتح معًا، حكاه ثعلب عنه (^٤).\nوقال الجوهري: هو بالفتح مصدر قولك عوج بالكسر فهو أعوج، والاسم: العِوج بكسر العين (^٥).\nوقوله: \"وإن أعوج شيء في الضلع أعلاه\" ولم يقل أعلاها، والضلع مؤنثة، وكذلك قوله: \"لم يزل أعوج\". ولم يقل عوجاء؛ لأن تأنيثه ليس بحقيقي.\nوقال الداودي: إنما قال \"كَالضِّلَعِ\"؛ لأنها خلقت من ضلع آدم، من قصيرته، نام نومة، فاستل الملَك ضِلْعَهُ، فخلقت منه حواء، فاستيقظ آدم\n_________\n(^١) في (غ): المرايان.\n(^٢) نقله عنه الجوهري في \"الصحاح\" ١/ ٣٣١.\n(^٣) من (غ)، وانظر: \"النهاية في غريب الحديث\" ٣/ ٣١٥.\n(^٤) هو بنصه عن ابن السكيت في \"إصلاح المنطق\" ص ١٦٤، وذكره ثعلب في \"مجالسه\" ١/ ٨٥، ولم يعزه لأحد.\n(^٥) \"الصحاح\" ١/ ٣٣١.","vol":"24","page":550},{"text":"وهي جالسة عنده، فضمها إليه.\nقال: وقوله: (\"أعوج شيء في الضلع أعلاه\") ضربه مثلًا على المرأة؛ لأن فيه اللسان وهو الذي يبقي من المرأة. وقيل في قوله تعالى: ﴿وَأَصْلَحْنَا لَهُ زَوْجَهُ﴾ [الأنبياء: ٩٠] أنها كان في لسانها طول فأذهب عنها ذلك (^١).\nوروي عنه - ﵇ - أنه قال في آدم: \"فضلته بثلاث: كانت زوجته عونًا عليه وكانت زوجتي عونًا لي، ووسوس إليه شيطانًا وأعانني الله على شيطاني فأسلم، فلا يأمرني إلا بخير\" (^٢).\n_________\n(^١) عزاه ابن كثير في \"تفسيره\" ٩/ ٤٣٩ إلى عطاء، واستظهر القول بأنها كانت عاقرا لا تلد فولدت.\nقال ابن جرير الطبري في \"تفسيره\" ٩/ ٧٩: والصواب من القول في ذلك أن يقال: إن الله أصلح لزكريا زوجه كما أخبر تعالى ذكره بأن جعلها ولودا حسنة الخلق؛ لأن كل ذلك من معاني إصلاحه إياها، ولم يخصص الله جل ثناؤه بذلك بعضا دون بعض في كتابه، ولا على لسان رسوله، ولا وضع على خصوص ذلك دلالة، فهو على العموم ما لم يأت ما يجب التسليم بأن ذلك مراد به بعض دون بعض.\n(^٢) رواه البيهقي في \"الدلائل\" ٥/ ٤٤٨، والخطيب في \"تاريخه\" ٣/ ٣٣١، وفي \"تالي تلخيص المتشابه\" (٢٤٨)، وابن الجوزي في \"العلل المتناهية\" (٢٨٠)، من طريق محمد بن الوليد بن أبان، ثنا إبراهيم بن صدقة، عن يحيى بن سعيد، عن نافع، عن ابن عمر قال: قال رسول الله - ﷺ -: \"فضلت على آدم أن - ﵇ - بخصلتين: كان شيطاني كافرا فأعانني الله حتى أسلم، وكن أزواجي عونا لي، وكان شيطان آدم كافرا وزوجته كانت عونا له على خطيئته\".\nقال البيهقي: فهذِه رواية محمد بن الوليد بن أبان، وهو في عداد من يضع الحديث.\nوقال ابن الجوزي: لا يصح عن رسول الله - ﷺ -.\nوقال العراقي في \"المغني عن حمل الأسفار\" (١٤٢١): فيه محمد بن الوليد بن أبان القلانسي. =","vol":"24","page":551},{"text":"فصل:\nوالمداراة أصل الألفة واستمالة النفوس؛ من أجل ما جَبَلَ اللهُ عليه خَلْقَهُ وطَبَعَهم من اختلاف الأخلاق، وقد قال - ﵇ -: \"مداراة الناس صدقة\" (^١).\n_________\n= قال ابن عدي: كان يضع الحديث.\nوقال الألباني في \"الضعيفة\" (١١٠٠): موضوع.\nورواه الدولابي في \"الذرية الطاهرة النبوية\" (٣٠)، من طريق عبد الله بن وهب، حدثني عبد الرحمن بن زيد قال: قال آدم - ﵇ -: إني لسيد البشر يوم القيامة إلا رجلًا من ذريتي، نبي من الأنبياء، يقال له: أحمد، فضل علي باثنتين: زوجته عاونته فكانت له عونا، وكانت زوجتي كونا وعونا، وأن الله أعانه على شيطانه فأسلم وكفر شيطاني.\n(^١) رواه ابن أبي الدنيا في \"مداراة الناس\" (٣)، وابن حبان (٤٧١)، وابن السني في \"اليوم والليلة\" (٣٢٥)، وأبو الشيخ في \"طبقات المحدثين بأصبهان\" ٣/ ٦٠٨ - ٦٠٩ (٧٥٢)، وابن عدي في \"الكامل\" ١٣/ ٨٧ - ١٨٨ (٤٧٠)، ٨/ ٤٨٧ (٢٠٦٦)، وأبو نعيم في \"الحلية\" ٨/ ٢٤٦، والبيهقي في \"الشعب\" (٨٤٤٥)، والقضاعي في \"مسند الشهاب\" ١/ ٨٨ (٩١)، والخطيب في \"تاريخه\" ٨/ ٥٨، وابن الجوزي في \"العلل المتناهية\" (١٢١٥)، \"العلل\"، من طريق يوسف بن أسباط، عن سفيان، عن محمد بن المنكدر، عن جابر.\nقال أبو حاتم كما في \"علل ابنه\" ٢/ ٢٨٥: حديث باطل لا أصل له.\nورواه الطبراني في \"الأوسط\" ١/ ١٤٦ (٤٦٣)، ابن عدي في \"الكامل\" ٨/ ٤٨٤ (٢٠٦٥) من طريق يوسف بن محمد بن المنكدر، عن أبيه، عن جابر.\nقال الهيثمي في \"المجمع\" ٨/ ١٧: فيه يوسف بن محمد بن المنكدر، وهو متروك، قال ابن عدي: أرجو أنه لا بأس به.\nوقال الحافظ في \"الفتح\" ١٠/ ٥٢٨: أخرجه ابن عدي والطبراني في \"الأوسط\"، وفي سنده يوسف بن محمد بن المنكدر، ضعفوه. اهـ\nوالحديث ضعفه الألباني في \"الضعينة\" (٤٥٠٨).","vol":"24","page":552},{"text":"وقد عرفنا في هذا الحديث أن سياسة النساء أخذ العفو منهن والصبر على عوجهن، وأن من رام إقامة ميلهن عن الحق، وأراد تقويمهن، عُدِمَ الانتفاع بهن وتجنبهن لقوله: \"إِنْ أقَمْتَهَا كَسَرْتَهَا\" ولا غنى بالإنسان عن امرأة؛ يسكن إليها، ويستعين بها على معاشه ودنياه، فلذلك قال - ﵇ - إن الاستمتاع بالمرأة لا يكون إلا بالصبر على عوجها.","vol":"24","page":553},{"text":"<span data-type='title' id=toc-3165>٨٠ - باب الْوَصَاةِ بِالنِّسَاءِ</span>\n٥١٨٥ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا حُسَيْنٌ الْجُعْفِيُّ، عَنْ زَائِدَةَ، عَنْ مَيْسَرَةَ، عَنْ أَبِى حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلَا يُؤْذِي جَارَهُ». [٦٠١٨، ٦١٣٦، ٦١٣٨، ٦٤٧٥، مسلم: ٤٧ - فتح ٩/ ٢٥٢].\n\n٥١٨٦ - «وَاسْتَوْصُوا بِالنِّسَاءِ خَيْرًا، فَإِنَّهُنَّ خُلِقْنَ مِنْ ضِلَعٍ، وَإِنَّ أَعْوَجَ شَيْءٍ فِى الضِّلَعِ أَعْلَاهُ، فَإِنْ ذَهَبْتَ تُقِيمُهُ كَسَرْتَهُ، وَإِنْ تَرَكْتَهُ لَمْ يَزَلْ أَعْوَجَ، فَاسْتَوْصُوا بِالنِّسَاءِ خَيْرًا». [انظر: ٣٣٣١ - مسلم: ١٤٦٨ - فتح ٩/ ٢٥٣].\n\n٥١٨٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ كُنَّا نَتَّقِي الْكَلَامَ وَالاِنْبِسَاطَ إِلَى نِسَائِنَا عَلَى عَهْدِ النَّبِيِّ - ﷺ - هَيْبَةَ أَنْ يُنْزَلَ فِينَا شَيْءٌ، فَلَمَّا تُوُفِّيَ النَّبِيُّ - ﷺ - تَكَلَّمْنَا وَانْبَسَطْنَا. [فتح ٩/ ٢٥٤].\nذكر فيه حديث أبي هريرة - ﵁ -، عن النبي - ﷺ - قال: \"مَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ فَلَا يُؤْذِي جَارَهُ\"، \"وَاسْتَوْصُوا بِالنِّسَاءِ خَيْرًا، فَإِنَّهنَّ خُلِقْنَ مِنْ ضِلَعٍ .. \".\nالحديث كما سلف، وفيه ميسرة وهو ابن عمار الأشجعي الكوفي.\nوحديث ابن عمر: كُنَّا نَتَّقِي الكَلَامَ وَالاِنْبِسَاطَ إلى نِسَائِنَا عَلَى عَهْدِ رسول الله - ﷺ - هَيْبَةَ أَنْ يُنْزَلَ فِينَا شَيء، فَلَمَّا تُوُفِّيَ رسول الله - ﷺ - تَكَلَّمْنَا وَانْبَسَطْنَا.\nالشرح:\nما أورده ظاهر لما ترجم له، والوصاة بهن تدل على أنه لا يستطاع بعولتهن على ما سلف في الحديث السابق. وإنما هو تنبيههم، وإعلام بترك الاشتغال بما لا يستطاع، والتأنيس بالأخذ بالصبر على ما يذكر في الحديث أنه يجب أن يتقي من عاقبة الكلام الجافي، والمفاوضة،","vol":"24","page":554},{"text":"والبلوغ إلى ما تدعو النفس إليه من ذلك إذا خشي سوء عاقبته، وهو معنى قوله تعالى: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ﴾ [المائدة: ١٠١]. فالصبر على البعض خير من فقد الكل، فإن لم يخشَ سوء العاقبة فله أن يبلغ غاية ما يريد، كما فعل في حديث ابن عمر فيما يحل له من الكلام فيه.\nقال الداودي: وقول ابن عمر - ﵄ -: كنا نتقي، إلى آخره. ليس من هذا، إنما أخبر أنهم كانوا يتقون الخوضَ في القول وما يرد من ألفاظ الناس؛ خشية أن ينزل فيهم قرآن.","vol":"24","page":555},{"text":"<span data-type='title' id=toc-3166>٨١ - باب قول الله -﷿-: ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾ [التحريم: ٦]</span>\n٥١٨٨ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ: قَالَ النَّبِيُّ - ﷺ -: «كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ، فَالإِمَامُ رَاعٍ وَهْوَ مَسْئُولٌ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِهِ وَهْوَ مَسْئُولٌ، وَالْمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ زَوْجِهَا وَهْيَ مَسْئُولَةٌ، وَالْعَبْدُ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَهُوَ مَسْئُولٌ، أَلَا فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ». [انظر: ٨٩٣ - مسلم: ١٨٢٩ - فتح ٩/ ٢٥٤].\nذكر فيه حديث ابن عمر - ﵄ -: \"كُلُّكُمْ رَاعِ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ\".\nالحديث سلف في الصلاة والاستقراض والعتق وغير موضع (^١)، وهو مفسر للآية المذكورة؛ لأنه أخبر - ﵇ - أن الرجل مسئول عن أهله، وإذا كان كذلك فواجب عليه أن يعلمهم ما يقيهم من النار. وقال زيد بن أسلم: لما نزلت هذِه الآية قالوا: يا رسول الله، هذا وقينا أنفسنا، فكيف بأهلينا؟ قال: \"تأمرونهم بطاعة الله، وتنهوهم عن معاصي الله\" (^٢) وروي ذلك عن علي.\nوالرعاية منها ما هو واجب، ومنها ما هو مندوب كما نبه عليه سيدي عبد الله بن أبي جمرة (^٣)، فهي بمعنى الحفظ والأمانة، ومنه قولهم: رعاك الله. أي: حفظك، وراعي الغنم: أي: الحافظ لها والأمين.\n_________\n(^١) سبق برقم (٢٤٠٩، ٢٥٥٤، ٢٥٥٨، ٢٧٥١)، وسيأتي برقم (٥٢٠٠، ٧١٣٨).\n(^٢) أخرجه ابن مردويه كما في \"الدر المنثور\" ٦/ ٣٧٥.\n(^٣) ورد بهامش الأصل: ذكر لي شيخنا المؤلف أنه ابن أبي جبرة -بالباء- وأنه رآه كذلك بمكة، فذاكرته أنا بما قاله الذهبي في \"المشبته\": بأنه ابن أبي جمرة - بالميم- وأصلحته أنا في خطي على ما قاله الذهبي.","vol":"24","page":556},{"text":"قال: وهل يتعدى لأكثر مما في الحديث أم لا؟ إن فهمت العلة عديناه، و[يكون] (^١) الحديث من باب التنبيه (بالأقل على الأكثر) (^٢)؛ إذ هي الأمانة والحفظ، وقواعد الشربعة من هذا كثير، والأهل في الحديث مبهم فيطلق على الزوجة، كقول أسامة في حديث الإفك: أهلك يا رسول الله. والأهل (إنما) (^٣) تطلق على من تلزمه نفقته شرعًا؛ كقول نوح - ﷺ -: ﴿إِنَّ ابْنِي مِنْ أَهْلِي﴾ [هود: ٤٥]. وكقوله في قصة أيوب - ﷺ -: ﴿وَوَهَبْنَا لَهُ أَهْلَهُ﴾ [ص: ٤٣]. وكان الزوجة وولده. وقال في الحديث: \"والرجل راعِ في مال أبيه\" (^٤)، ولم يذكر: الأب راعٍ في مال ولده؛ لأن الابن دخَل في قوله: \"أَهْلِهِ\". والأهل تطلق على العبيد. قال - ﷺ -: \"سلمان من أهل البيت\" (^٥)، قال: وكان عبدًا له، أي: منتميًا. إليه (^٦).\n_________\n(^١) زيادة يقتضيها السياق من شرح ابن أبي جمرة على الصحيح.\n(^٢) في الأصول: بالأكثر على الأقل، وهو خطأ والمثبت من شرح ابن أبي جمرة.\n(^٣) كذا بالأصل، والمعنى يستقيم بدونها.\n(^٤) سبق برقم (٨٩٣)، وهو عند مسلم (١٨٢٩).\n(^٥) سبق تخريجه.\n(^٦) \"بهجة النفوس\" لابن أبي جمرة ٢/ ٤٦.","vol":"24","page":557},{"text":"<span data-type='title' id=toc-3167>٨٢ - باب حُسْنِ الْمُعَاشَرَةِ مَعَ الأَهْلِ</span>\n٥١٨٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ وَعَلِيُّ بْنُ حُجْرٍ قَالَا: أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ عَبْدِ اللهِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: جَلَسَ إِحْدَى عَشْرَةَ امْرَأَةً، فَتَعَاهَدْنَ وَتَعَاقَدْنَ أَنْ لَا يَكْتُمْنَ مِنْ أَخْبَارِ أَزْوَاجِهِنَّ شَيْئًا. قَالَتِ الأُولَى: زَوْجِي لَحْمُ جَمَلٍ، غَثٌّ عَلَى رَأْسِ جَبَلٍ، لَا سَهْلٍ فَيُرْتَقَي، وَلَا سَمِينٍ فَيُنْتَقَلُ. قَالَتِ الثَّانِيَةُ: زَوْجِي لَا أَبُثُّ خَبَرَهُ، إِنِّى أَخَافُ أَنْ لَا أَذَرَهُ، إِنْ أَذْكُرْهُ أَذْكُرْ عُجَرَهُ وَبُجَرَهُ. قَالَتِ الثَّالِثَةُ زَوْجِي الْعَشَنَّقُ، إِنْ أَنْطِقْ أُطَلَّقْ، وَإِنْ أَسْكُتْ أُعَلَّقْ. قَالَتِ الرَّابِعَةُ: زَوْجِي كَلَيْلِ تِهَامَةَ، لَا حَرٌّ، وَلَا قُرٌّ، وَلَا مَخَافَةَ، وَلَا سَآمَةَ. قَالَتِ الْخَامِسَةُ: زَوْجِي إِنْ دَخَلَ فَهِدَ، وَإِنْ خَرَجَ أَسِدَ، وَلَا يَسْأَلُ عَمَّا عَهِدَ. قَالَتِ السَّادِسَةُ: زَوْجِي إِنْ أَكَلَ لَفَّ، وَإِنْ شَرِبَ اشْتَفَّ، وَإِنِ اضْطَجَعَ الْتَفَّ، وَلَا يُولِجُ الْكَفَّ لِيَعْلَمَ الْبَثَّ، قَالَتِ السَّابِعَةُ: زَوْجِي غَيَايَاءُ -أَوْ عَيَايَاءُ- طَبَاقَاءُ، كُلُّ دَاءٍ لَهُ دَاءٌ، شَجَّكِ أَوْ فَلَّكِ أَوْ جَمَعَ كُلاًّ لَكِ. قَالَتِ الثَّامِنَةُ: زَوْجِي الْمَسُّ مَسُّ أَرْنَبٍ، وَالرِّيحُ رِيحُ زَرْنَبٍ. قَالَتِ التَّاسِعَةُ: زَوْجِي رَفِيعُ الْعِمَادِ، طَوِيلُ النِّجَادِ، عَظِيمُ الرَّمَادِ، قَرِيبُ الْبَيْتِ مِنَ النَّادِ. قَالَتِ الْعَاشِرَةُ: زَوْجِي مَالِكٌ وَمَا مَالِكٌ؟ مَالِكٌ خَيْرٌ مِنْ ذَلِكِ، لَهُ إِبِلٌ كَثِيرَاتُ الْمَبَارِكِ قَلِيلَاتُ الْمَسَارِحِ، وَإِذَا سَمِعْنَ صَوْتَ الْمِزْهَرِ أَيْقَنَّ أَنَّهُنَّ هَوَالِكُ. قَالَتِ الْحَادِيَةَ عَشْرَةَ: زَوْجِي أَبُو زَرْعٍ فَمَا أَبُو زَرْعٍ؟ أَنَاسَ مِنْ حُلِيٍّ أُذُنَيَّ، وَمَلأَ مِنْ شَحْمٍ عَضُدَيَّ، وَبَجَّحَنِي فَبَجِحَتْ إِلَيَّ نَفْسِي، وَجَدَنِي فِى أَهْلِ غُنَيْمَةٍ بِشِقٍّ، فَجَعَلَنِي فِى أَهْلِ صَهِيلٍ وَأَطِيطٍ وَدَائِسٍ وَمُنَقٍّ، فَعِنْدَهُ أَقُولُ فَلَا أُقَبَّحُ، وَأَرْقُدُ فَأَتَصَبَّحُ، وَأَشْرَبُ فَأَتَقَنَّحُ، أُمُّ أَبِي زَرْعٍ فَمَا أُمُّ أَبِي زَرْعٍ؟ عُكُومُهَا رَدَاحٌ، وَبَيْتُهَا فَسَاحٌ، ابْنُ أَبِي زَرْعٍ؟، فَمَا ابْنُ أَبِي زَرْعٍ؟ مَضْجِعُهُ كَمَسَلِّ شَطْبَةٍ، وَيُشْبِعُهُ ذِرَاعُ الْجَفْرَةِ، بِنْتُ أَبِي زَرْعٍ، فَمَا بِنْتُ أَبِي زَرْعٍ؟ طَوْعُ أَبِيهَا، وَطَوْعُ أُمِّهَا، وَمِلْءُ كِسَائِهَا، وَغَيْظُ جَارَتِهَا، جَارِيَةُ أَبِي زَرْعٍ، فَمَا جَارِيَةُ أَبِي زَرْعٍ؟ لَا تَبُثُّ حَدِيثَنَا تَبْثِيثًا، وَلَا تُنَقِّثُ مِيرَتَنَا تَنْقِيثًا، وَلَا تَمْلأُ بَيْتَنَا تَعْشِيشًا، قَالَتْ: خَرَجَ أَبُو زَرْعٍ وَالأَوْطَابُ تُمْخَضُ، فَلَقِيَ امْرَأَةً مَعَهَا وَلَدَانِ لَهَا كَالْفَهْدَيْنِ يَلْعَبَانِ مِنْ تَحْتِ خَصْرِهَا","vol":"24","page":558},{"text":"بِرُمَّانَتَيْنِ، فَطَلَّقَنِي وَنَكَحَهَا، فَنَكَحْتُ بَعْدَهُ رَجُلًا سَرِيًّا، رَكِبَ شَرِيًّا وَأَخَذَ خَطِّيًّا وَأَرَاحَ عَلَيَّ نَعَمًا ثَرِيًّا، وَأَعْطَانِي مِنْ كُلِّ رَائِحَةٍ زَوْجًا وَقَالَ: كُلِي أُمَّ زَرْعٍ، وَمِيرِي أَهْلَكِ. قَالَتْ: فَلَوْ جَمَعْتُ كُلَّ شَيْءٍ أَعْطَانِيهِ مَا بَلَغَ أَصْغَرَ آنِيَةِ أَبِي زَرْعٍ. قَالَتْ عَائِشَةُ: قَالَ رَسُولُ اللهِ - ﷺ -: «كُنْتُ لَكِ كَأَبِي زَرْعٍ لأُمِّ زَرْعٍ».\nقَالَ أَبُو عَبْدِ اللهِ قَالَ: سَعِيدُ بْنُ سَلَمَةَ، عَنْ هِشَامٍ: وَلَا تُعَشِّشُ بَيْتَنَا تَعْشِيشًا.\nقَالَ أَبُو عَبْدِ اللهِ: قَالَ بَعْضُهُمْ: فَأَتَقَمَّحُ. بِالْمِيمِ، وَهَذَا أَصَحُّ. [مسلم: ٢٤٤٨ - فتح ٩/ ٢٥٤].\n\n٥١٩٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: كَانَ الْحَبَشُ يَلْعَبُونَ بِحِرَابِهِمْ، فَسَتَرَنِي رَسُولُ اللهِ - ﷺ - وَأَنَا أَنْظُرُ، فَمَا زِلْتُ أَنْظُرُ حَتَّى كُنْتُ أَنَا أَنْصَرِفُ، فَاقْدُرُوا قَدْرَ الْجَارِيَةِ الْحَدِيثَةِ السِّنِّ تَسْمَعُ اللَّهْوَ. [انظر: ٤٥٤ - مسلم: ٨٩٢ - فتح ٩/ ٢٥٥].\nحَدَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ وَعَلِيُّ بْنُ حُجْرٍ، ثَنَا عِيسَى بْنُ يُونُسَ، ثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ عَبْدِ اللهِ بْنِ عُرْوَةَ، عَنْ أَبِيْهِ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: جَلَسَ إِحْدَى عَشْرَةَ امْرَأَةً، فَتَعَاهَدْنَ وَتَعَاقَدْنَ أَنْ لَا يَكْتُمْنَ مِنْ أَخْبَارِ أَزْوَاجِهِنَّ شَيْئًا،\nقَالَتِ الأُولَى: زَوْجِي لَحْمُ جَمَلٍ، غَثٌّ عَلَى رَأْسِ جَبَلٍ، لَا سَهْلٍ فَيُرْتَقَى، وَلَا سَمِينٍ فَيُنْتَقَلُ.\nقَالَتِ الثَّانِيَةُ: زَوْجِي لَا أَبُثُّ خَبَرَهُ، إِنِّى أَخَافُ أَنْ لَا أَذَرَهُ، إِنْ أَذْكُرْهُ أَذْكُرْ عُجَرَهُ وَبُجَرَهُ.\nقَالَتِ الثَّالِثَةُ: زَوْجِي الْعَشَنَّقُ، إِنْ أَنْطِقْ أُطَلَّقْ، وَإِنْ أَسْكُتْ أُعَلَّقْ.\nقَالَتِ الرَّابِعَةُ: زَوْجِي كَلَيْلِ تِهَامَةَ، لَا حَرٌّ وَلَا قُرٌّ، وَلَا مَخَافَةَ، وَلَا سَآمَةَ.\nقَالَتِ الْخَامِسَةُ: زَوْجِي إِنْ دَخَلَ فَهِدَ، وَإِنْ خَرَجَ أَسِدَ، وَلَا يَسْأَلُ عَمَّا عَهِدَ.","vol":"24","page":559},{"text":"قَالَتِ السَّادِسَةُ: زَوْجِي إِنْ أَكَلَ لَفَّ، وَإِنْ شَرِبَ اشْتَفَّ، وَإِنِ اضْطَجَعَ الْتَفَّ، وَلَا يُولِجُ الْكَفَّ لِيَعْلَمَ الْبَثَّ.\nقَالَتِ السَّابِعَةُ: زَوْجِي غَيَايَاءُ -أَوْ عَيَايَاءُ- طَبَاقَاءُ، كُلُّ دَاءٍ لَهُ دَاءٌ، شَجَّكِ أَوْ فَلَّكِ أَوْ جَمَعَ كُلاًّ لَكِ.\nقَالَتِ الثَّامِنَةُ: زَوْجِي الْمَسُّ مَسُّ أَرْنَبٍ، وَالرِّيحُ رِيحُ زَرْنَبٍ.\nقَالَتِ التَّاسِعَةُ: زَوْجِي رَفِيعُ الْعِمَادِ، طَوِيلُ النِّجَادِ، عَظِيمُ الرَّمَادِ، قَرِيبُ الْبَيْتِ مِنَ النَّادِ.\nقَالَتِ الْعَاشِرَةُ: زَوْجِي مَالِكٌ وَمَا مَالِكٌ؟ مَالِكٌ خَيْرٌ مِنْ ذَلِكِ، لَهُ إِبِلٌ كَثِيرَاتُ الْمَبَارِكِ قَلِيلَاتُ الْمَسَارِحِ، وَإِذَا سَمِعْنَ صَوْتَ الْمِزْهَرِ أَيْقَنَّ أَنَّهُنَّ هَوَالِكُ.\nقَالَتِ الحَادِيَةَ عَشْرَةَ: زَوْجِي أَبُو زَرْعٍ، فَمَا أَبُو زَرْعٍ؟ أَنَاسَ مِنْ حُلِيِّ أُذُنَيَّ، وَمَلأَ مِنْ شَحْمٍ عَضُدَيَّ، وَبَجَّحَنِي فَبَجِحَتْ إِلَيَّ نَفْسِي، وَجَدَنِي فِي أَهْلِ غُنَيْمَةٍ بِشِقٍّ، فَجَعَلَنِي فِي أَهْلِ صَهِيلٍ وَأَطِيطٍ وَدَائِسٍ وَمُنَقٍّ، فَعِنْدَهُ أَقُولُ فَلَا أُقَبَّحُ وَأَرْقُدُ فَأَتَصَبَّحُ، وَأَشْرَبُ فَأَتَقَنَّحُ، أُمُّ أَبِي زَرْعٍ فَمَا أُمُّ أَبِي زَرْعٍ؟ عُكُومُهَا رَدَاحٌ، وَبَيْتُهَا فَسَاحٌ، ابْنُ أَبِي زَرْعٍ، فَمَا ابْنُ أَبِي زَرْعٍ؟ مَضْجِعُهُ كَمَسَلِّ شَطْبَةٍ، وَيُشْبِعُهُ ذِرَاعُ الْجَفْرَةِ، بِنْتُ أَبِي زَرْعٍ، فَمَا بِنْتُ أَبِي زَرْعٍ؟ طَوْعُ أَبِيهَا، وَطَوْعُ أُمِّهَا، وَمِلْءُ كِسَائِهَا، وَغَيْظُ جَارَتِهَا، جَارِيَةُ أَبِي زَرْعٍ، فَمَا جَارِيَةُ أَبِي زَرْعٍ؟ لَا تَبُثُّ حَدِيثَنَا تَبْثِيثًا، وَلَا تُنَقِّثُ مِيرَتَنَا تَنْقِيثًا، وَلَا تَمْلأُ بَيْتَنَا تَعْشِيشًا، خَرَجَ أَبُو زَرْعٍ وَالأَوْطَابُ تُمْخَضُ، فَلَقِيَ امْرَأَةً مَعَهَا وَلَدَانِ لَهَا كَالْفَهْدَيْنِ يَلْعَبَانِ مِنْ تَحْتِ خَصْرِهَا بِرُمَّانَتَيْنِ، فَطَلَّقَنِي وَنَكَحَهَا، فَنَكَحْتُ بَعْدَهُ رَجُلًا سَرِيًّا، رَكِبَ شَرِيًّا وَأَخَذَ خَطِّيًّا وَأَرَاحَ عَلَيَّ نَعَمًا ثَرِيًّا، وَأَعْطَانِي مِنْ كُلِّ رَائِحَةٍ زَوْجًا","vol":"24","page":560},{"text":"وَقَالَ كُلِي أُمَّ زَرْعٍ، وَمِيرِي أَهْلَكِ. قَالَتْ: فَلَوْ جَمَعْتُ كُلَّ شَيْءٍ أَعْطَانِيهِ مَا بَلَغَ أَصْغَرَ آنِيَةِ أَبِي زَرْعٍ. قَالَتْ عَائِشَةُ قَالَ رَسُولُ اللهِ - ﷺ - «كُنْتُ لَكِ كَأَبِي زَرْعٍ لأُمِّ زَرْعٍ».\nهذا الحديث عظيم حفيل جم الفوائد، أفرد بالتأليف (^١)، أفرده أبو القاسم بن حبان، والقاضي، وابن قتيبة، وقد أخرجه مسلم في \"صحيحه\"، وكذا الترمذي في \"شمائله\"، والنسائي في عشرة النساء؛ عن علي بن حجر به (^٢).\nويختصر الكلام عليه في وجوه:\nأحدها:\nالحديث أخرجه النسائي من حديث عباد بن منصور، عن هشام بن عروة، عن أبيه، عن عائشة (^٣)، والمحفوظ حديث هشام، عن أخيه، كما أسلفناه.\nقال عياض: اختلف في سند هذا الحديث ورفعه مع أنه [لا] (^٤) اختلاف في صحته، وإن الأئمة قد قبلوه ولا مخرج له -فيما انتهى إلي- إلا من رواية عروة عن عائشة، فروي من غير طريق [عن] (^٥)\n_________\n(^١) وممن أفرده بالتأليف: عبد الباقي بن عبد المجيد المكي، وسماه \"مطرب السمع في شرح حديث أم زرع\"، كما في \"كشف الظنون\" ٢/ ١٧١٨. ومحمد بن عبد الملك السمرقندي الملقب بأمير معزي. \"هدية العارفين\" ٤٩٣. وابن ناصر الدين الدمشقي، وسماه \"ريع الفرع\"، كما في \"هدية العارفين \" ٥٥٣ وغيرهم.\n(^٢) مسلم (٢٤٤٨)، \"الشمائل المحمدية\" (٢٥٤)، \"السنن الكبرى\" (٩١٣٨).\n(^٣) \"السنن الكبرى\" ٥/ ٣٥٨ (٩١٣٩/ ٧).\n(^٤) زيادة يقتضيها السياق من \"بغية الرائد\" ص ١٨.\n(^٥) زيادة يقتضيها السياق من \"بغية الرائد\" ص ١٨.","vol":"24","page":561},{"text":"عروة عنها من قول رسول الله - ﷺ -، كله هكذا، رواه عباد بن منصور والدراوردي، وعبد الله بن مصعب الزبيري، ويونس بن أبي إسحاق؛ كلهم عن هشام، عن أبيه، عنها، عن رسول الله - ﷺ -.\nوكذا رواه أبو معشر عن هشام، لكنه قال: عن هشام وغيره من أهل المدينة، عن عروة، عنها مرفوعًا بطوله.\nوكذا رفعه القاسم بن عبد الواحد، إلا أنه قال: حدثني عمر بن عبد الله بن عروة، عن عروة، عنها، مرفوعًا، كذا ذكره النسائي (^١).\nوقال الدارقطني: عمر، عن أبيه، عن عائشة، جعلوه من قول رسول الله - ﷺ - نصًّا من غير احتمال، وأسندوه بطوله.\nوكذا ظاهر رواية حنبل بن إسحاق، عن موسى بن إسماعيل، عن سعيد بن سلمة عن هشام، إلا أنه قال: عن هشام، عن أخيه، عن أبيه، عن عائشة قالت: قال لي رسول الله - ﷺ -: \"كنْتُ لَكِ كَأَبِي زَرْعٍ لأُمِّ زَرْعٍ\" ثم أنشأ يحدث حديث أم زرع بطوله. وكذا قال أحمد بن داود الحراني، عن عيسى بن يونس، عن هشام، عن أخيه عبد الله، عن أبيه، عن عائشة، عن رسول الله - ﷺ - (^٢).\nوكذا حكاه عنه الماسم بن سلام (^٣)، وكذلك رفعه الهيثم بن عدي عن هشام، إلا أنه قال: عن أخيه يحيى بن عروة، عن عروة، وساقه كله من قول رسول الله - ﷺ - نصًّا.\n_________\n(^١) \"السنن الكبرى\" ٥/ ٣٥٨ (٩١٣٩/ ٨).\n(^٢) رواية حنبل بن إسحاق، وأحمد بن داود الحراني، رواهما علي بن المديني في كتاب \"من روى عنه من أولاد العشرة\" ص ١٧٢ - ١٧٨.\n(^٣) \"غريب الحديث\" ١/ ٣٦٤.","vol":"24","page":562},{"text":"رواه علي بن حجر، وابن جناب، وسليمان بن عبد الرحمن، وغُنْدَر، وهشام بن عمار، ومحمد بن جعفر الوَرْكَاني، وصالح بن مالك الخوارزمي، عن عيسى بن يونس، عن هشام، عن عبد الله بن عروة، عن عروة عنها من قولها.\nوكذا أسنده سويد بن عبد العزيز، عن هشام وحسن الحلواني، عن ابن أبي الحسام (^١)، عنه. وكذا رواه أبو عقبة (^٢)، عن أبيه عقبة بن خالد، عن هشام، إلا أنه قال: عن أبيه، عن عائشة. وكذا قاله ابن أبي أويس، ويوسف بن زياد، وسليمان بن بلال، وعبد الرحمن بن أبي الزناد، عن هشام، وأبو معاوية الضرير، عنه مختصرًا.\nوكذا ساقه داود بن شابور، عن عمر بن عبد الله بن عروة [عن عروة] (^٣)، ويقال عن أبيه، عن عائشة من قولها. وقال عقبة بن خالد أيضًا: عن هشام، حدثني يزيد بن رومان، عن عروة، عنها، عن رسول الله - ﷺ - بمثله مختصرا، يريد قوله: \"كنت لك\" إلى آخره، وكذا قال أبو أويس وإبراهيم بن أبي يحيى، عن ابن رومان، عن عروة، عنها، عن رسول الله - ﷺ -.\nقال النسائي إثر حديث عقبة: يريد قوله: \"كُنْتُ لَكِ\" إلى آخره (^٤).\n_________\n(^١) هو سعيد بن سلمة بن أبي الحسام القرشي، العدوي، أبو عمرو المدني.\nانظر ترجمته في: \"التاريخ الكبير\" ٣/ ٤٧٩، \"تهذيب الكمال\" ١٠/ ٤٧٧ - ٤٨٠.\n(^٢) هو خالد بن عقبة بن خالد السكوني، أبو عقبة الكوفي. قال النسائي: صالح. وذكره ابن حبان في \"الثقات\". مات سنة سبع وأربعين ومائتين.\nانظر ترجمته في: \"الجرح والتعديل\" ٣/ ٣٤٥ (١٥٥٥)، \"تهذيب الكمال\" ٨/ ١٣٣.\n(^٣) زيادة يقتضيها السياق من \"بغية الرائد\" ص ٢٠.\n(^٤) \"السنن الكبرى\" ٥/ ٣٥٨ (٩١٣٩/ ٦).","vol":"24","page":563},{"text":"وقد وقع مفسرًا عن غير النسائي، قال أحمد بن حنبل: فذكر منه حرفًا، قال: \"كُنْتُ لَكِ\" إلى آخره. وفي رواية ابن حبيب: قالت عائشة: فكان رسول الله - ﷺ - كثيرًا ما يقول لها إذا (عبر) (^١): \"يا عائشة كنْتُ لَكِ كأَبِي زَرْعِ لأُمِّ زَرْعِ\". زاد في بعض الروايات: \"إنه طلقها وإني لا أطلقك\". ذكَرها أحمَد بن خالد في \"مسنده\".\nوعند ابن الأنباري: \"كنت لك كأبي زرع لأم زرع في الألفة والوفاء لا في الفرقة والجلاء\". قال: وقال عروة: إنما يرد هذا الحديث بهذا الحرف، فذكره (^٢).\nقال القاضي: ولا خلاف في قوله: \"كُنْتُ لَكِ كَأَبِي زَرْعٍ لأُمِّ زَرْعٍ\". والخلاف في بقيته.\nوقال الخطيب أبو بكر: المرفوع من \"كُنْتُ\" إلى آخره، وما عداه فمن كلام عائشة - ﵂ - حدثت به هي رسول الله - ﷺ -، بَيَّنَ ذلك عيسى بنُ يونسَ في روايته، وأبو أويس، وأبو معاوية، وقد رُوِيَ أنَّ القائلَ في حديث سعيد بن سلمة: (ثم أنشأ يحدث الحديث) هُوَ هِشَامٌ، حكى أن أباه أنشأ يحدث الحديث، فأوهم السامع من ذلك أن عائشة أخبرت به عن رسول الله - ﷺ - (^٣).\nوقال الآجري، عن أبي داود: لما حدث هشام بن عروة بحديث أم زرع هجره أبو الأسود، يتيم عروة، وقال: لم يحدث عروة بهذا، إنما كان تحديثًا بهذا يقطع السفر.\n_________\n(^١) كذا بالأصل؛ ولم يتبين معناها.\n(^٢) \"بغية الرائد\" ص ١٨ - ٢٠.\n(^٣) \"الفصل للوصل\" ١/ ٢٧٩ - ٢٨٠.","vol":"24","page":564},{"text":"وفي كتاب العقيلي: قال أبو الأسود بن محمد عبد الرحمن: لم يكن أحد يرفع حديث أم زرع غير هشام. وقال الدارقطني: الصحيح عن عائشة أنها هي حدثت رسول الله - ﷺ - بقصة النسوة، فقال لها حينئذٍ: \"كنْتُ لَكِ\" إلى آخره.\nوقول عيسى بن يونس، وسعيد بن سلمة، وسويد بن عبد العزيز، ومن تابعهم؛ عن هشام، عن أخيه عبد الله، عن أبيه، عنها، وهو الصواب.\nولا يدفع قول عقبة: عن هشام، عن (ابن) (^١) رومان، عن عروة، عنها (^٢).\nالوجه الثاني:\nفي الخبر الذي حكاه ابن الأنباري من رواية الهيثم بن عدي، عن هشام أنها قالت: جلس إحدى عشرة امرأة في الجاهلية. والهيثم متكلم فيه. وفي الخبر الذي رواه الدراوردي أنهن من بطن من بطون اليمن، وأنهن اجتمعن بقرية من قرى اليمن (^٣). وروي أيضًا في هذا الحديث من رواية أحمد بن عبيد بن ناصح، عن الهيثم بسنده، عن عائشة - ﵂ - قالت: قال لي رسول الله - ﷺوقد اجتمع نساؤه ليخصني بذلك-: \"يا عائشة كنت لك كأبي زرع لأم زرع\". قلت: يا رسول الله، ومن أبو زرع؟ فقال: \"اجتمع نسوة من قريش بمكة، إحدى عشرة امرأة .. \" وساق الحديث، وهو مخالف للأول.\n_________\n(^١) في الأصول: أبي، وهو تحريف، والمثبت هو الصواب.\n(^٢) \"بغية الرائد\" ص ٢٠ - ٢٢.\n(^٣) رواه الزبير بن بكار في \"الأخبار الموفقيات\" ص ٤٦٢، ومن طريقه الطبراني في \"الكبير\" ٢٣/ ١٧٦.","vol":"24","page":565},{"text":"قال عياض: وقرأت في بعض كتب الأدباء أن امرأة زوجت إحدى عشرة ابنة لها في ليلة ودخل بهن أزواجهن، فأمهلتهن سنة ثم زارتهن، فسألت كل واحدة عن زوجها. فأخبرتها بصفةٍ، فوافق حديث أم زرع كلام صاحبة (المس مس أرنب) بنصه، وصاحبة (رفيع العماد)، وصاحبة (زوجي لحم جمل غث)، وخالف في البواقي.\nويشبه أنه موضوع، فإن ألفاظه تنبئ عن ذلك، رُكِّبَ على حديث أم زرع، ولا يصح أن يكون (هو) (^١) هذا؛ لصحة حديث أم زرع وضعف هذا، وإنما ذكرنا في بعض روايات حديث أم زرع ما دل أنهن غير أخوات (^٢).\nالوجه الثالث: في بيان أسمائهن:\nقال الخطيب: لا أعلم أحدًا سمَّى النسوة في حديث إلا من الطريق الذي أذكره، وهو غريب جدًّا، ثم ساقه من حديث الزبير بن بكار، حدثني محمد بن الضحاك الحزامي، عن الدراوردي، عن هشام، عن أبيه، عن عائشة: دخل عليَّ رسول الله - ﷺ - وعندي بعض نسائه فقال: \"أنا لك كأبي زرع\" قلت: يا رسول الله، وما حديث أبي زرع؟ فقال: \"إن قرية من قرى اليمن كان بها بطن من بطون اليمن، وكان منهن إحدي عشرة امرأة، وإنهن خرجن إلى مجلس من مجالسهن\". فذكر الحديث.\nوسمَّى الثانية عمرة (بنت عمرو) (^٣)، وسمى الثالثة حُيَّى بنت كعب،\n_________\n(^١) من (غ).\n(^٢) \"بغية الرائد\" ص ٢٥.\n(^٣) من (غ).","vol":"24","page":566},{"text":"والرابعة مهرة (^١) بنت أبي هزومة، أو مرومة، والخامسة كبشة، والسادسة هند، والسابعة حُبَّى بنت علقمة، والثامنة بنت أوس بن عبد، والعاشرة كبشة بنت الأرقم، وأم زرع بنت أكيمل بن ساعدة (^٢).\nقلت: وكما ساقه أبو القاسم عبد الحكيم بن حبان في كلامه على هذا الحديث من هذا الوجه، ساقه من طريق الأسود بن خير المعافري، قال: دخل رسول الله - ﷺ - على عائشة وفاطمة، وقد جرى بينهما كلام فقال: \"ما أنت بمنتهية يا حميراء -أو يا شقيراء- عن ابنتي، إن مثلي ومثلك كمثل أبي زرع وأم زرع\" فقالت: يا رسول الله، حدثنا عنهما، فقال: \"كانت قرية فيها إحدى عشرة امرأة، وكان الرجال خلوفًا -يعني غيبا- فقلن: تعالين نتذاكر أزواجنا بما فيهم ولا نكذب\". فذكر نحو حديث أبي بشر، وسماها ابن دريد في \"وشاحه\": عاتكة.\nالوجه الرابع:\nقولها: (جَلَسَ). كذا في الأصول، ووقع في مسلم بنون (^٣)، وهنا: امرأة، وفي أخرى: نسوة.\nوللنسائي: اجتمعن (^٤).\n_________\n(^١) كذا في الأصول، وفي \"الأخبار الموفقيات\": مهرد، وفي \"المعجم الكبير\": هدد، وفي \"الأسماء المبهمة\": مهدد.\n(^٢) رواه الزبير بن بكار في \"الأخبار الموفقيات\" ص ٤٦٢ - ٤٦٤، ومن طريقه الطبراني ٢٣/ ١٧٦ - ١٧٧، والخطيب في \"الأسماء المبهمة\" ص ٥٢٨ - ٥٣٠.\n(^٣) قال النووي في \"شرح مسلم\" ١٥/ ٢١٢: قولها: (جلس إحدى عشرة امرأة) هكذا هو في معظم النسخ، وفي بعضها جلسن بزيادة نون، وهي لغة قليلة.\nوقال القاضي عياض في \"بغية الرائد\" ص ٢٦: وفي رواية الطبري من \"صحيح مسلم\" فيما حدثنا به عبد الله بن محمد الفقيه، عنه: جلسن.\n(^٤) \"السنن الكبرى\" ٥/ ٣٥٦ (٩١٣٩/ ٥).","vol":"24","page":567},{"text":"ولأبي عبيد: اجتمعت. بالتاء (^١).\nقال ابن التين: وقوله: (جَلَسَ إِحْدى عَشْرَةَ امْرَأَةً)، أي: جمع مثل: ﴿وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ﴾. قال عياض: والأحسن في الكلام حذف علامة التأنيث ونون الجماعة (^٢). وباب العدد في العربية أن ما بين الثلاثة إلى العشرة مضاف إلى جنسه، ومن أحد عشر إلى تسعة وتسعين مميز بواحد يدل على جنسه. وما بعد هذا مضاف إلى واحد من جنسه، وقد جاء هنا: النسوة، وهو جنس بعد إحدى عشرة، وهو خارج عن وجه الكلام، ولا يصح نصبه على التفسير؛ إذ لا تفسير في العدد إلا بواحد. ولا يصلح إضافة العدد الذي قبله إليه، ووجه نصبه عندي على إضمار: أعنى، أو يكون مرفوعًا بدلًا من (إحدى عشر) (^٣)، وهو الأظهر، وعلى هذا أعربوا قوله تعالى: ﴿وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا﴾ [الأعراف: ١٦٠] الأسباط بدل من ﴿اثْنَتَيْ عَشْرَةَ﴾، وليس بتفسير فيما قاله الفارسي وغيره (^٤).\nوقولها: (جَلَسَ إِحْدى عَشْرَةَ). قال النحويون: يجوز: جلست، كما تقول في واحد: جلست امرأة. ولو قلت: قام الرجال جاز. ويجوز: قامت، بتقدير: قامت جماعة الرجال، قال تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا﴾ [الحجرات: ١٤].\nالوجه الخامس:\nفيه: جواز نقل الأخبار عن حسن المعاشرة، وضرب الأمثال بها،\n_________\n(^١) \"غريب الحديث\" ١/ ٣٦٤.\n(^٢) \"بغية الرائد\" ص ٢٦.\n(^٣) في الأصول: أحد عشر. والمثبت من \"بغية الرائد\".\n(^٤) \"بغية الرائد\" ص ٣١.","vol":"24","page":568},{"text":"والتأسي بأهل الإحسان من كل أمة، ألا ترى أن أم زرع أخبرت عن أبي زرع بجميل عشرته فتمثله الشارع.\nوفيه: جواز تذكير الرجل امرأته بإحسانه إليها؛ لأنه لما جاز من النساء كفران العشير جاز تذكيرهن بالإحسان.\nالوجه السادس:\nقول المرأة الأولى: (زَوْجِي لَحْمُ جَمَلٍ، غَثٌّ). أي: مهزول، يقال: غث يغث، والغث: الفاسد من الطعام، والأصل هنا: الهزيل؛ لقولها بعد: (لَا سَمِينٍ فَيُنْتَقَلُ). قال أبو سعيد النيسابوري: ليس شيء من الغثاث من الأزواج الثمانية هو أخبث غثاثة من الجمل؛ (لأنه) (^١) يجمع خبث طعم وخبث ريح، حتى ضرب به المثل (^٢).\nوقولها: (على رأسِ جَبَلٍ) قال أبو عبيد: تصف قلة خيره وبعده مع القلة، كالشيء في (قبة) (^٣) الجبل الصعب لا ينال إلا بالمشقة؛ لقولها: (لَا سَهْل فَيُرْتَقَى) يعني: الجبل (ولا سمين فينتقى) (^٤) يعني: يستخرج نِقْيه، بكسر النون وسكون القاف، وهو: المخ. ومن روى: (فينتقل)، يريد: ليس سمين فينقله الناس إلى بيوتهم فيأكلونه، بل يتركونه رغبة عنه (^٥) كرواية (^٦). وصفت زوجها بالبخل، وقلة الخير،\n_________\n(^١) من (غ).\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٢٩٩.\n(^٣) في هامش (س): لعله قمة.\n(^٤) من (غ).\n(^٥) \"غريب الحديث\" ١/ ٣٦٦.\n(^٦) كذا بالأصول، وفيه سقط، ولعله يكون: (كرواية: ولا له عندي معول). وهذِه الرواية قد ذكرها القاضي في \"بغية الرائد\" ص ٧ بعد قولها: ولا سمين فينتقل.","vol":"24","page":569},{"text":"وبُعْده من أن ينال خيره مع قلته -كما أسلفناه- كاللحم الهزيل المنتن الذي يزهد فيه فلا يطلب، فكيف إذا كان على رأس جبل صعب وعر لا ينال إلا بمشقة. وذهب الخطابي إلى أن تمثيلها بالجبل الوعر إشارة إلى سوء خلقه والذهاب بنفسه وترفيعها تِيْهًا وكِبْرًا. تريد: مع أنه مع قلة خيره يتكبر على عشيرته، فيجمع إلى البخل سوء الخلق (^١)، وهو تشبيه الجلي بالخفي، والتوهم بالمحسوس، والحقير بالخطير.\nقال عياض: ويجوز في (غث) الرفعُ وصفًا لـ (لحم)، والكسر وصفًا للجمل، وقد روي بالوجهين، ومنهم من رواه: (لحم غث). بالرفع على ما تقدم، وبالكسر على الإضافة بتقدير حذف (جمل) وإقامة وصفه مقامه.\nوقوله (^٢): (لَا سَهْلٍ فَيُرْتَقَى). يجوز فيه ثلاثة أوجه، كلها مروية: نصب (لا سهل) دون تنوين، ورفعها، وخفضها منونة. وأَعْرَبُهَا عندي الرفع في الكلمتين (^٣).\nواستدل بعض العلماء من هذا أن ذكر السوء والعيب إذا ذكره أحد فيمن لا يعرف بعينه واسمه أنه ليس بغيبة، وإنما الغيبة أن يقصد معينًا بما يكره؛ لأنه - ﵇ - قد حكى عن بعض هؤلاء النسوة ما ذكرنه من عيب أزواجهن، ولا يحكي عن نفسه أو غيره إلا ما يجوز ويباح، ذكره الخطابي (^٤).\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٩٨٨.\n(^٢) كذا في الأصول، وصوابها قولها.\n(^٣) \"بغية الرائد\" ص ٤٨.\n(^٤) \"أعلام الحديث\" ٣/ ٢٠٠٠. \"بغية الرائد\" ص ٤٨.","vol":"24","page":570},{"text":"قال عياض: ورأيت أبا عبد الله محمد بن علي التميمي (^١) لا يرتضي هذا القول، وقال: إنما كان يكون هذا حجة أن لو سمع رسول الله - ﷺ - امرأة تغتاب زوجها ولا تسمِّيهِ فأقرها عليه، وأما هذِه الحكاية عن نساء مجهولات غير حاضرات، فينكر عليهن، فليس بحجة في جواز ذلك وحالهن كحال من قال: في العالم من يسرق ويزني. فلا يكون غيبة، ولكن المسألة لو نزلت لوصف امرأة زوجها بما هو غيبة وهو معروف عند السامع، فإن ذلك ممنوع، ولو كان مجهولًا لكان لا حرج فيه على رأي بعضهم، وللنظر فيه مجال (^٢).\nفصل:\nفي بعض الروايات: (جبل وعر). أي: غليظ حَزَن يصعب الصعود إليه، وروي: (على رأس قوز وعر). قال أبو بكر: القوز: العالي من الرمل (كأنه جبل) (^٣)، فالصعود فيه سياق.\nويجوز في قوله: (وَلَا سَمِينٍ). الرفع صفة لـ (لحم)، والخفض: نعت للجبل، ذكره ابن التين. وقيل: ليس مما يرغب فيه فينقله الناس إلى بيوتهم.\nالوجه السابع:\nقول الثانية: (لَا أَبُثُّ). أي: لا أنشر ولا أذكر، ورواه بعضهم: (أنث) بالنون رفعها، هما واحد إلا أن النون أكثر ما يستعمل في الشر. ومعنى (أذره) أدعه. و(العُجَر) تعقد العروق والعصب في الجسد حتى تراها ناتئة من الجسد.\n_________\n(^١) هو المازري.\n(^٢) \"المعلم بفوائد مسلم\" ٢/ ٣٤٣، و\"بغية الرائد\" ص ٥٤ - ٥٥.\n(^٣) من (غ).","vol":"24","page":571},{"text":"و(البُجَر) كذلك إلا إنها مختصة بالبطن، فيما ذكره الأصمعي، واحدها بجرة، ومنه قيل: رجل أبجر، إذا كان عظيم البطن، وامرأة بجراء. يقال: فلان بجرة، إذا كان ناتئ السرة عظيمها (^١). وقال الأخفش: العجر: العقد في سائر البدن، والبجر يكون في القلب.\nوقال أبو سعيد النيسابوري: لم يأت أبو عبيد بالمعنى في هذا، وإنما عنت أن زوجها كثير العيوب في أخلاقه، منعقد النفس عن المكارم (^٢).\nوقال ابن فارس: البجرة: خروج السرة، والرجل (أبجر) (^٣). وفي \"المبدأ\": (وصبت) (^٤) إليه بِعُجَرِي وبُجَرِي؛ أي: بأمري كله.\nوقال الداودي: العُجَر والبجر: عُروق البطن والذراعين، وبالجملة فإنها أرادت أن تكني عن جميع عيوبه من غير تفسير.\nوقال ابن الأعرابي: العجر: نفخة في الظهر، فإذا كانت في السرة فهي بجرة، ثم ينقلان إلى الهموم والأحزان (^٥).\nقال الأصمعي: يستعمل ذلك في المعايب. أي: أذكر عيوبه. وقال يعقوب: أسراره. وعبارة غيره: عيوبه الباطنة، وأسراره الكامنة.\nقال ثعلب في العجر والبجر: ومنه قول علي في الجمل لما رأى طلحة ابن عبيد الله قتيلا: أعزز عليَّ أبا محمد أن أراك معفرًا (تحت) (^٦) نجوم\n_________\n(^١) انظر: \"غريب الحديث\" ١/ ٣٦٦ - ٣٦٧.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٢٩٩.\n(^٣) في الأصول: البجر. والمثبت من \"المجمل\" ١/ ١١٦.\n(^٤) كذا بالأصل، وفي \"المجمل\": أفضيت.\n(^٥) انظر: \"المعلم بفوائد مسلم\" ١/ ٣٣٥.\n(^٦) من (غ).","vol":"24","page":572},{"text":"السماء وفي بطون الأودية شقيت نفسي وقتلت معشري، إلى الله أشكو عجري وبجري (^١). أي: همومي وأحزاني، وقيل: العجر ظاهر، والبجر باطنها.\nقال الشاعر:\nلم يبق عندي ما يباع بدرهم … يكفيك عجر حالتي عن بجري\nإلا بقايا ماء وجهٍ صنته … لأبيعه فعسى تكون المشتري\nوالهاء في (أذره) عائدة على الخبر أي: لطوله وكثرته إن بدأتة [لم أقدر] (^٢) على إتمامه، ويعضده رواية: ولا أقدر قدره.\nوفيه: تأويل آخر ذكره أحمد بن عبيد بن ناصح: أن الهاء عائدة على الزوج، وكأنها خشيت فراقه إن ذكرته (^٣). وقاله الداودي أيضًا.\nوعلى هذا تكون (لا) زائدة، كما في قوله تعالى: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾ [الأعراف: ١٢]، ويحتمل عدم زيادتها -كما ذكره القرطبي- وأنها خافت أن لا تتركه معها ممسكًا لها في صحبتها (^٤)، ويحتمل -كما قال عياض- رجوع (^٥) الهاء إلى الزوج تأولًا آخر، أي: إن أخبرت بشيء من عيوبه ونقائصه أفضى ذلك إلى ذكر شيء أقبح منه، وقد عاهدت صواحبها أن لا تكتم شيئًا من صفاته عنهن، فكرهت ما تعاقدت عليه معهن، وذهبت إلى ستر عيوبه لكثرتها، ولم تر أن\n_________\n(^١) أثر علي، رواه الخطابي في \"غريب الحديث\" ٢/ ١٥٦ - ١٥٧.\n(^٢) ساقطة من الأصول استدركناها من \"بغية الرائد\".\n(^٣) انظر: \"بغية الرائد\" ص ٦٠ - ٦١.\n(^٤) \"المفهم\" ٦/ ٣٣٦.\n(^٥) في (س): (جاز رجوع)، وضبب عليها الناسخ في (غ). وهو الصواب؛ لاكتمال المعنى.","vol":"24","page":573},{"text":"تذكر بعضًا دون بعض، فإنها إن ذكرت شيئًا تسبب به إلى ذكر شيء آخر، فرأت الإمساك أولى، يدل على هذا ما وقع في بعض طرقه: أخاف أن لا أذره من سوء. قال عياض: أرى -والله أعلم- أن زوج هذِه كان مستور الظاهر رديء الباطن، فلم ترد هتك ستره، وأنها إن تكلمت بما عاقدت عليه صواحبها كشفت من قبائحه ما استتر، بل لَوَّحت وما صرَّحت، وجملت وما شرحت، واكتفت بالإيماء والإجمال في الخبر عنه، ولم تهتك الحجاب عن عوراته ما عرفت منه (^١).\nالوجه الثامن: قول الثالثة: (الْعَشَنَّقُ) -بفتح العين المهملة، ثم شين معجمة، ثم نون مشددة، ثم قاف- وهو الطويل، قاله الأصمعي وأبو عبيد (^٢). وعبارة الجوهري عن الأصمعي أنه الطويل الذي ليس بمقل ولا ضخم، من قول عشانقة، والمرأة عشنَّقة (^٣)، تقول: ليس عندي شيء أكثر من طوله بلا نفع فله مَنْظر بلا مَخْبر، والطول في الغالب دليل السفَهِ، وقد علل ذلك ببعد الدماغ من القلب، فإن ذَكَرْت ما فيه من العيوب طلقني، وإن سكت تركني معلقة لا أيمًا ولا ذات بعل. ومنه قوله تعالى: ﴿فَتَذَرُوهَا كَالْمُعَلَّقَةِ﴾ [النساء: ١٢٩]. وخطأهم في ذلك عبد الملك بن حَبيب وقال: العشنق: المقدام على ما يريد الشرس في أموره، بدليل وصفها له (^٤). وقال أبو سعيد النيسابوري: الصحيح غير ما ذكره أبو عبيد أنه من الرجال الطويل النجيب، الذي ليس أمره إلى امرأته وأمرها إليه، فهو يحكم فيها بما يشاء وهي\n_________\n(^١) \"بغية الرائد\" ص ٦١ - ٦٢.\n(^٢) \"غريب الحديث\" ١/ ١٩٩.\n(^٣) \"الصحاح\" ٤/ ١٥٢٥ - ١٥٢٦.\n(^٤) انظر: \"بغية الرائد\" ص ٦٣.","vol":"24","page":574},{"text":"(تخافه) (^١). وقال صاحب \"العين\": إنه الطويل العنق (^٢). وقال ابن قتيبة: وقيل: إنه القصير. قال ابن الأنباري: فكأنه جعله من الأضداد. ولا (أعرفه) (^٣) عند أهل اللغة (^٤).\nقلت: فَوَصْفُهَا له على رأي أبي عبيد - (مدح) (^٥)؛ لأن العرب تمدح الرجال والسادة بطول القامة، ويحتمل أن تريد علاقة بالحب؛ فلذلك كانت تكره النطق خوف المفارقة. وعند غيره أنها ذَامَّةٌ له تخبر أن له مَنْظرًا بلا مَخْبر.\nفائدة:\nالعشنط بمعنى العشنق (^٦).\nالوجه التاسع:\nقول الرابعة: (تِهَامَةَ). من بلاد الحجاز.\nوقال ابن بطال: إنها اسم مكة، وحرها شديد نهارًا، وليلها معتدل، فتذهب الشدة وتعتدل.\nوخصته بهذا ورضيته بحسن صحبتها، وجميل عشرتها، واعتدال حاله، وسلامة باطنه، وثقتها به، وذلك أن الحرَّ والقُرَّ -بضم القاف، وهو البرد- كلاهما فيه أذى إذا اشتد، وهذا لا غائلة عنده، ولا شر فأخافه، ولا يسأمني، ولا يستثقل بي فيملَّ صحبتي (^٧).\n_________\n(^١) في الأصول: تخالفه، وهو خطأ، والمثبت من \"شرح ابن بطال\" ٧/ ٣٠٠.\n(^٢) \"العين\" ٢/ ٢٨٧.\n(^٣) في الأصول: (أعرف)، والمثبت هو الصواب.\n(^٤) انظر: \"بغية الرائد\" ص ٦٣.\n(^٥) من (غ).\n(^٦) انظر: \"الفائق\" ٣/ ٥٠.\n(^٧) \"شرح ابن بطال\" ٧/ ٣٠٠.","vol":"24","page":575},{"text":"زافى في رواية: (والغيث غيث غمامة) (^١). أي: جوده ينهل، فيحيي به الأنام كغيث الغمام (^٢).\nالوجه العاشر:\nقول الخامسة: (فَهِدَ) -بفتح الفاء وكسر الهاء. وقد تسكن- تصفه إذا دخل البيت بكثرة النوم، والغفلة في منزله على وجه المدح له؛ لأن الفهد كثير النوم، يقال: أنوم من فهد. وأَسِد -بفتح الهمزة وكسر السين- وَصفٌ له بالشجاعة، ومعناه: إذا صار بين الناس أو خالط الحرب كان كالأسد، يقال: أسد واسْتَأْسَد بمعنى، وَصَفَتْهُ بالصفة الغالبة على هذين الحيوانين من السلاطة (^٣) والسكون في حال الخلوة، والعرب تمتدح بذلك قال:\nأسد ضار إذا هيجته … وأب برّ إذا ما قدرا\nيعلم الأقصى إذا استغنى … ولا يعلم الأدنى إذا ما افتقرا\nومن هذا المعنى قوله:\nفتى كان يدنيه الغنى من صديقه … إذا هو ما استغنى ويبعد بالفقر\nوكان عليّ إذا سمعه يقول: ذاك طلحة بن عبيد الله (^٤).\nوقولها: (وَلَا يَسْأَلُ عَمَّا عَهِدَ) أي: لا يتفقد ما ذهب من ماله، ولا يلتفت إلى معايب البيت وما فيه، كأنه ساهٍ عن ذلك، يوضحه قولها: (وَلَا يَسْأَلُ عَمَّا عَهِدَ) يعني: عما كان عندي قبل ذلك.\n_________\n(^١) رواها الزبير بن بكار في \"الأخبار الموفقيات\" ص ٤٦٢، ومن طريقه الخطيب في \"الأسماء المبهمة\" ص ٥٢٩.\n(^٢) انظر: \"بغية الرائد\" ص ٦٩.\n(^٣) السلاطة: القهر، وقيل: هو التمكن من القهر. \"تاج العروس\" ١٠/ ٢٩٤.\n(^٤) انظر: \"الاستيعاب\" ٢/ ٣٢٠ - ٣٢١.","vol":"24","page":576},{"text":"قال عياض: قولها هذا يقتضي تفسيرين لعهد: عهد قبل، فهو يرجع إلى تفقد المال، وعهد الآن فهو بمعنى الإغضاء عن المعايب والاحتمال. وقال ابن أبي أويس: تقول إن دخل وثب عليَّ وثوب الفهد، وإن خرج كان كالأسد جُرْأَة وإقدامًا. بقولها هذا يحتمل أن تريد به البطش بها والضرب لها، أو تريد به المبادرة إلى جماعها، وكثرة الحظ من استمتاعها دون ملاعبتها، وتقديم الإيناس. قال ابن حبيب: وصفته بأنه في اللين والدعة والغفلة كالفهد، ولم ترد النوم.\nقال عياض: وقد ظهر لي فيه وجه آخر مع صحة ما ذكروه، وذلك أنه يتوقف قولها: (فَهِدَ) على الاشتقاق من خلق الفهد، والمثل المضروب به في النوم. وفي الفهد أيضًا مثل آخر ذكره أصحاب الأمثال، كما ذكروا الأول، وهو قولهم: أكسب من فهد. قال أبو عبد الله حمزة الأصبهاني في \"شرح الأمثال\": وذلك أن الفهود الهرمة التي تعجز عن الصيد تجتمع على فهد فتي، فيصيد عليها كل يوم شبعها، فلا يمنع أن يكون قولها: (إذا دَخَلَ فَهِدَ). أي: إذا جاء المنزل جاء بالكسب والخير والفوائد كما يفعل الفهد في كسبه، ولا فرق بين هذا وبين الأول، إذ كل واحد منهما إنما اشتق من خلق الفهد. وكانت العرب تتمادح بالكسب والاستفادة. قال عياض: هذا التأويل عندي لا يبعد، وإن كان الأول أظهر وأليق بالكلام، لمطابقة لفظه ومعناه (^١).\nالوجه الحادي عشر:\nقول السادسة اللَّف في المطعم: الإكثار منه مع التخليط من صنوف استقصائه حتى لا يبقي منه شيئًا، فمعنى (لف): قمش صنوف الطعام\n_________\n(^١) \"بغية الرائد\" ص ٧٠ - ٧١، ٧٣ - ٧٤.","vol":"24","page":577},{"text":"وخلط، يقال: لف الكتيبة بالكتيبة إذا خلطها. والاشتفاف في الشرب أن يستقصي ما في الإناء من الشراب ولا يسئر فيه سؤرًا، وإنما أخذ من الشفافة وهي البقية التي تبقى في الإناء من الشراب، فإذا شربها صاحبها قيل اشتفها. وروي: استف -بالسين المهملة- وهو قريب من معناه (^١).\nوقولها: (وَإِنِ اضْطَجَعَ التَفَّ). تعني: رقد ناحية ولم يباشرها، وقيل: رقد وهجع، وهما بمعنى واحد، وقيل: إذا نام التف في ثيابه. وهذا يقتضي المدح والذم، فالمدح بمعنى أنه ينام في ثيابه مستوفزًا لصارخ يصرخ، أو داعٍ يدعو، والثاني: أنه يأتي وهو تعبان، فيكسل عن نزع ثيابه، فينام فيها، أو يكون نومه في ثيابه أدعى لكثرة النوم، وذلك منه مذموم، قالت امرأة في زوجها: يشبع ليله لطاف، وينام ليله يخاف.\nوقولها: (وَلَا يُولِجُ الكَفَّ). أي: لا يدخل يده، و(الْبَث): الحزن (فأحسبه) (^٢) كان بجسدها عيبًا وداءً تكتئب له، فكان لا يدخل يده في بدنها ليمس ذلك العيب فيشق عليها، تصف بالكرم، (قاله) (^٣) أبو عبيد (^٤).\nوأُنْكِر عليه، إنما عليه شكت قلة تعهده إياها تقول: يلتف منتبذًا عنها إذا نام لا يقرب منها، فيولج داخل ثوبها، فيكون منه إليها ما يكون من الرجل إلى أهله.\n_________\n(^١) انظر: \"غريب الحديث\" ١/ ٣٦٧، \"الفائق\" ٣/ ٥٠، \"بغية الرائد\" ص ٨٠.\n(^٢) من (غ).\n(^٣) في (غ): قال.\n(^٤) \"غريب الحديث\" ١/ ٣٦٨.","vol":"24","page":578},{"text":"ومعنى (البث): ما تظهر المرأة من الحزن على عدم الخلوة منه، كأنها ذمته بالنهم والشره وقلة الشفقة، وإن (أرادها) (^١) لم يدخل يده في ثوبها ليجسها متعرفًا؛ لما بها على عادة الناس الأباعد فضلًا عن الأزواج (^٢)، ولا معنى لما توهمه أبو عبيد من أن الداء بجسدها فيتأول بذلك ترك التفقد منه لذلك على الكرم، وذلك أن أول الكلام ذم، واستلام له، ومهانته، وسوء المعاشرة والمرافقة، فكيف يكون آخره مدحًا ووصفًا بالكرم؟ والعرب تذم الرجل بكثرة الأكل والشرب، وتمدح بقلتها، ثم إنها وصفته بعد بقلة الاشتغال بها، والتعطيل لها، وعدم مضاجعتها وإدنائها من نفسه، وأنه لا همة له في المباضعة التي هي من ممادح الرجال، فإن العرب كانت تتمادح بالقوة على الجماع؛ لأنه دليل على صحة الذكورة، وتذم بضده، وممن رده عليه القتيبي والخطابي وابن حبيب وابن الأعرابي، وقال ابن الأنباري:\nلا حجة على أبي عبيد في هذا؛ لأن النسوة كن تعاهدن على أن لا يكتمن (شيئًا) (^٣) من أخبار أزواجهن، فمنهن من وصفه بالخير في جميع أموره، ومنهن بضد ذلك، ومنهن من وصفت ما فيه من الخير وما فيه من الشر.\nقال عياض: ويؤيد ما ذهبوا إليه ما أشار إليه عروة بن الزبير بقوله: هؤلاء خمسة يشكون. وقالت امرأة عبد الله بن عمرو لعمرو بن العاصي وسألها: كيف وجدت زوجك؟ فقالت: من خير الرجال لم يفتش لنا\n_________\n(^١) كذا بالأصول وفي \"الفائق\": رآها عليلة.\n(^٢) انظر: \"الفائق\" ٣/ ٥٠.\n(^٣) من (غ).","vol":"24","page":579},{"text":"كنفًا (^١). ومنه قول عائشة - ﵂ - تصف رجلًا (^٢) بالعفة: ما كشف من كنف أنثى قط (^٣). أي: أنه لم يكن يشتغل بالنساء ولا له فيهن مذهب، فعبرت عن ذلك بكشف الكنف، وهو الثوب الذي يكنفها أي: يسترها، ومنه قولهم: في كنف الله وحفظه، أي: ستره.\nوقيل: معنى (لا يولج الكف) أي: لا يتفقد أموري وما يهمني من مصالحي، وهو كقولهم: ما أدخل فلان يده في الأمر، أي: لم يشتغل به ولم يتفقد، قاله أحمد بن عُبيد بن ناصح ونحوه عن ابن أبي أويس (^٤).\nالوجه الثاني عشر:\nقول السابعة: (عَيَايَاءُ أَوْ غَيَايَاءُ)، شك من الراوي، هل قاله بالمعجمة أو المهملة، والأكثر بغير شك، والشاك عيسى بن يونس، وعقبة بن خالد، وسائر الرواة يقولونه بالمهملة، وأما المعجمة فليس بشيء، قال ابن قتيبة: هو تصحيف، والعياياء من العي، وهو من الإبل الذي لا يضرب النُوق ولا يلقح، وكذلك هو في الرجال كأنه عيي عن ذلك.\nوالطباقاء -بالمد- من العي، الأحمق الفدم (^٥). وعبارة بعضهم: إنه المفحم الذي انطبق عليه الكلام، أي: انغلق، وصفته بعجز الطرفين (^٦)، وعند ابن حبان: الذي فيه رعانة وحمق، كالمطبق عليه في حمقه\n_________\n(^١) سلف برقم (٥٠٥٢).\n(^٢) ورد بهامش الأصل: هو صفوان بن المعطل.\n(^٣) سلف برقم (٤١٤١) في آخر حديث الإفك.\n(^٤) انظر: \"بغية الرائد\" ص ٨٤ - ٨٧.\n(^٥) انظر: \"غريب الحديث\" ١/ ٣٦٩.\n(^٦) انظر: \"الفائق\" ٣/ ٥١.","vol":"24","page":580},{"text":"ورعونته. وقال ابن أبي أويس: (عياياء طباقاء) أي: عيي مطبق عيا لا يتصرف ولا يتوجه لوجهٍ.\nوقيل: الطباقاء من الرجال: الثقيل الصدر، الذي (يطبق) (^١) صدره على صدر المرأة عند المباضعة. قالت امرأة آمرئِ القيس تذمُّه: ثقيل الصدر، خفيف العجز، سريع (الإراقة) (^٢) بطيء الإفاقة (^٣).\nقال الجاحظ: وهو عكس الخصي، فإنه بطيء الإراقة سريع الإفاقة.\nوقال يعقوب: العياياء: الذي لا يهتدي لوجهٍ (^٤).\nوقال الداودي: غياياء من الغي، وعياياء من العجز والجهل والظلمة.\nوقال ابن التين: وأنكر أبو عبيد المعجمة (^٥).\nقلت: ووقع في كتاب ابن بطال عنه: (عياياء) بالعين ليس بشيء إنما هو بالغين المعجمة (^٦)، كذا رأيته في أصله، ومعجمة في الحاشية تصحيح عليها.\nلكن سيأتي عن القاضي ما يرده.\n_________\n(^١) في الأصول: لا يطبق. وهو خطأ؛ لأنه إذا كان لا يطبق صدره على صدر المرأة عند المباضعة، فهذِه صفة مدح لا ذم، وهي في مقام الذم، وما أثبتناه هو الذي في \"بغية الرائد\" ص ٩٠، \"المفهم\" ٦/ ٣٣٩.\n(^٢) في الأصول: الإرادة، وهو تحريف، والمثبت هو الصواب، يوضحه قول الجاحظ بعدُ: بطيء الإراقة.\n(^٣) انظر: \"بغية الرائد\" ص ٩٠.\n(^٤) \"بغية الرائد\" ص ٨٩.\n(^٥) انظر: \"غريب الحديث\" ١/ ٣٦٨.\n(^٦) الذي وقع في \"شرح ابن بطال\" ٧/ ٣٠٠ إنما هو (بالعين) ولم يقل المعجمة.","vol":"24","page":581},{"text":"وقال ابن فارس: العِيُّ خلاف البيان، يقال: رجل عيي وعياياء، وفحل عياياء إذا لم يهتد للضراب، قال: والطباقاء من الرجال: العيي، ومن الأبل: الذي لا يحسن الضراب (^١)، جعله مثل عياياء، فكأنه كرره لما اختلف اللفظ مثل بعدًا وسحقًا، وعبس وبسر.\nوقال القاضي عياض: قول أبي عبيد أن الغياياء -بالمعجمة- ليس بشيء ولم يفسره، وتابعه على ذلك سائر الشراح، فقد ظهر لي فيه معنى صحيح -إن شاء الله- في اللغة، بَيِّنٌ في التأويل، وهو أن يكون مأخوذًا من الغياية، وهي كل ما أظل الإنسان فوق رأسه من سحاب وغيره، ومنه سميت الراية غياية، فكأنه غطى عليه من جهله، وسترت مصالحه، وقد يمكن أن يكون أيضًا من الغي، وهو الانهماك في الشر، أو من الغي وهي الخيبة. قال تعالى: ﴿فَسَوْفَ يَلْقَوْنَ غَيًّا﴾ لأنه خائب من كل فضيلة (^٢).\nوقولها: (كُلُّ دَاءٍ لَهُ دَاءٌ)، أي: كل داء من أدواء الناس فهو فيه، ومن أدوائه (^٣)، فقد اجتمعت فيه المعايب، فيحتمل أن يكون (داءٌ) خبرًا لـ (كل)، يعني: من كل داء في الناس فهو فيه، وأن يكون [له] (^٤) صفة لـ (داء) و(داء) خبر لـ (كل)، أي: كل داء فيه بليغ منتهاه، كما تقول: إن زيدًا رجل، وإن هذا الفرس فرس (^٥).\nوقولها: (شَجَّكِ)، أي: أصاب شجك.\n_________\n(^١) \"مجمل اللغة\" ١/ ٥٩٢، ٢/ ٦١١.\n(^٢) \"بغية الرائد\" ص ٨٩ - ٩٠.\n(^٣) انظر: \"غريب الحديث\" ١/ ٣٦٩.\n(^٤) ساقطة من الأصول، ومثبتة من \"الفائق\".\n(^٥) انظر: \"الفائق\" ٣/ ٥١.","vol":"24","page":582},{"text":"وقولها: (أَوْ فَلَّكِ أَوْ جَمَعَ كُلًّا لَكِ). وجاء: (أو بجك) والبج: الجرح في الرأس خاصة و(الفل) (^١) في جميع (الجسد) (^٢)، وقيل: هو الطعن، وقال ابن الأنباري: (ذلك): كسرك، ويقال: ذهب بمالك، يقال: فل القوم فانفلوا، ويقال: كسرك بخصومته، ويجوز أن يريد بالفل الإبعاد والطرد (^٣).\nوقولها: (أَوْ جَمَعَ كُلًّا لَكِ)، أي: جمع الضرب والخصومة.\nوالشج: الجرح من الطعنة؛ وصفته بالحمق والتناهي في جميع النقائص والعيوب، وسوء العشرة مع الأهل، وعجزه عن حاجتها مع ضربها وأذاه لها، فإذا حدثته سبها، وإذا مازحته قبحها، وإذا غضب إما أن يشجها في رأسها أو يكسر عضوًا من أعضائها، وهو معنى (ذلك)، أو طعنها وهو معثى (بجك). قال ابن دريد: (بج) (^٤) القرحة إذا شقها وكل شق بج، وجمع ذلك كله لها من الضرب، والجرح، وكسر الأعضاء، والكسر بالخصومة، وموجع الكلام، وأخذ مالها.\nالوجه الثالث عشر:\nقول الثامنة؛ وصفته بحسن الخلق ولين الحديث كمس ظهر الأرنب ولينه. و(الزرنب): نبت من الطيب، واحدها زرنبة، قاله ابن حبان في \"شرحه\". يحتمل أن تكون أرادت طيب (ريح) (^٥) جسده أو طيب الثناء في الناس وانتشاره فيهم كريح الزرنب. قيل: يشبه ورق الطرفاء،\n_________\n(^١) من (غ).\n(^٢) من (غ).\n(^٣) انظر: \"الفائق\" ٣/ ٥١، \"بغية الرائد\" ص ٩١.\n(^٤) من (غ).\n(^٥) في الأصول: أريج، والمثبت هو الصواب، كما في \"غريب الحديث\" ١/ ٣٦٩.","vol":"24","page":583},{"text":"ويسمى رِجْل الجراد لشبهها بها، وقيل: إنه الزعفران، وقيل: إنه المسك، وأنشد لسلمى أم الخير أم الصديق إذ كانت تنقزه:\nعتيق وما عتيق … ذو المنظر الأنيق\nرشفت منه ريق … كالزرنب العتيق\nلأن غير المسك لايقال فيه العتيق، إنما هو من صفات المسك، وقيل: إنه صنف من الآس، وزعم ابن البيطار أنه أضرب عن كلام صاحب \"الفلاحة\" وإسحاق بن عمران. -يعني ما ذكره عياض من أنها شجرة عظيمة- قال: لأنه ليس بمعروف في زماننا هذا ولا من قبله أيضًا. وجاء في رواية أبي عبيد: (وأغلبه والناس يغلب) (^١)، وصفته بالشجاعة. قال معاوية ووصف النساء يغلبن الكرام ويغلبهن اللئام. وقال الأعشى الحِرْمَازي:\n.................... وَهُنَّ شَرُّ غَالِبٍ لِمَنْ غَلَبْ (^٢).\nالوجه الرابع عشر:\nقول التاسعة إلى أن قالت: (مِنَ النَّادِ). هو بحذف الياء، وهو\nالمشهور في الرواية ليتم السجع، وإن كان الفصيح في العربية إتيانها،\nوصفته بالشرف وسناء الذكر نسبًا وسؤددًا في قومه، فهو رفيع فيهم،\nوأصل العماد: عماد البيت، وجمعها عمد، وهي العيدان التي تعمد\n_________\n(^١) رواها النسائي في \"الكبرى\" ٥/ ٣٥٧ (٩١٣٩/ ٥)، والزبير في \"الأخبار الموفقيات\" ص ٤٦٢.\n(^٢) رواه أحمد ٢/ ٢٠١، وأبو يعلى (٦٨٧١)، والبيهقي ١٠/ ٢٤٠.\nوهو عجز بيت صدره: وقَذَفَتْني بَيْنَ عِيصٍ مُؤْتَشِبْ.\nانظر: \"غريب الحديث\" للخطابي ١/ ٢٤٠، \"النهاية في غريب الحديث\" ١/ ١١٣، \"لسان العرب\" ١/ ٢١٤.","vol":"24","page":584},{"text":"بها البيوت. وإنما هذا مثل تعني: أن بيته [رفيع] (^١) (في) (^٢) حَسَبِهِ، رفيع في قومه (^٣).\nفبيته عالٍ بحِشْمَته وسعادته لا كبيت غيره من الفقراء، تقصد ارتفاعه؛ ليراه أرباب الحوائج والأضياف فيأتونه، وهذِه صفة بيوت الأجواد.\nوتريد بالنجاد -بكسر النون- حمائل السيف، فكأنها وصفته بطول القامة، فإن كان طويلًا كانت حمائل سيفه طول، فوصفته بالطول والجود، وهو مما يمدح به الشعراء قال مروان في الرشيد:\nقصرت حمائله عليه فقلصت … ولقد تأنق قَيْنُها فأطالها\nوقال الأعشى في هَوْذَة بن علي:\nرفيع العماد طويل النجاد … يحمي المضاف ويعطي الفقير\nوقولها: (عَظِيمُ الرَّمَادِ) وصفته بالجود وكثرة الضيافة من لحم الإبل وغيرها، فإذا فعل ذلك عظمت ناره وكثر وقودها، فيكون الرماد كثيرًا (^٤)، وقيل: لأن ناره لا تطفأ ليلًا؛ ليهتدي بها الضيفان، ومن عادة الكرام يعظمون النيران في الظلمة ويوقدونها على التلال؛ ليهتدى بها. قالت الخنساء في أخيها:\nوإن صخرًا لتأتم الهداة [به] (^٥) … (كأنه) (^٦) علم في رأسه نار\n_________\n(^١) زيادة يقتضيها السياق، مثبتة من \"غريب الحديث\".\n(^٢) في الأصل: تعني، والمثبت من (غ).\n(^٣) انظر: \"غريب الحديث\" ١/ ٣٧٠.\n(^٤) انظر: \"غريب الحديث\" ١/ ٣٧٠.\n(^٥) ساقطة من الأصول، ومثبتة من \"الإيضاح في علوم البلاغة\" ص ١٨٩.\n(^٦) من (غ).","vol":"24","page":585},{"text":"وقال غيرها:\nمتى تأته تَعْشو إلى ضوء ناره … تجد خير نار عندها خير موقد (^١)\nوقولها: (قَرِيبُ البَيْتِ مِنَ النَّادِ)، تريد (أنه ينزل) (^٢) بين ظهراني الناس ليعلموا مكانه، فينزلوا عليه ولا يبعد عنهم ولا يتوارى منهم، بخلاف اللئام (^٣).\nوالناد: المجتمع للمشاورة يبدو القوم حواليه، ولا يسمى ناديًا حتى يكون فيه أهله فَكَنَّتْ عن ارتفاع بيته في الحسب برفيع العماد. وعن طول قامته بطول النجاد، وعن كثرة القرى بعظيم الرماد، وعلم مكانه بقريب الناد.\nالوجه الخامس عشر:\nقول العاشرة تريد تعظيمه، و(ما) استفهامية، وفيها معنى التعظيم والتهويل وحقيقته: فمَا مَالِكٌ وما هو؟ أَيْ: أَيُّ شيء هو، ما أعظمه وأكبره وأكرمه، ومثله قوله: ﴿الْحَاقَّةُ (١) مَا الْحَاقَّةُ (٢)﴾ [الحاقة: ١ - ٢]. و﴿الْقَارِعَةُ (١) مَا الْقَارِعَةُ (٢)﴾ [القارعة: ١ - ٢]. أَيْ: أيُّ شيء هي، ما أعظم أمرها.\nوقولها: (مَالِكٌ خَيْر مِنْ ذَلِكِ). زيادة في التعظيم، وتفسير لبعض الإبهام، وأنه خير مما أُشِيرُ إليه من ثناء وطيب ذكر، أو فوق ما أعتقِدُهُ فيه من سؤدد وفخر.\n_________\n(^١) عزاه في \"إصلاح المنطق\" ص ١٩٨ للحطيئة.\n(^٢) في الأصل: إن نزل، والمثبت من (غ)، وهو الموافق لما في \"غريب الحديث\".\n(^٣) انظر: \"غريب الحديث\" ١/ ٣٧٠. بتصرف","vol":"24","page":586},{"text":"وقولها: (لَهُ إِبِلٌ قَلِيلَاتُ المَسَارحِ (كَثِيرَاتُ) (^١) المَبَارِكِ). يعني: لا يوجههن ليسرحن نهارًا إلا قليلًا، ولكنهن يتركن بفنائه باركات، فإن نزل به ضيف لم تكن الإبل غائبة عنه ولكنها بحضرته فيقريه من ألبانها ولحومها (^٢). ويروى: عظيمات المبارك، وهو كناية عن سمنها وعظم جِرْمها. وعند ابن قتيبة: إذا تركت إبله كانت كثيرة؛ لكثرة من ينضم إليها ممن يلتمس لحمها ولبنها، وإذا سرحت كانت قليلة، لقلة من ينضم إليها من الأضياف والعفاة (^٣)، وقيل: إنها إذا بركت كانت كثيرة؛ لوفور عددها، وإذا سرحت كانت قليلة؛ لكثرة ما نحو منها للأضياف. وفي رواية الهيثم عن هشام في آخر ذلك: وهو أمام القوم في المهالك.\nوقولها: (إِذَا سمِعْنَ صَوْتَ المِزْهَرِ) تريد: العود الذي يضرب به، معناه: أنه مما كثرت عادته للضيفان وإطعامهم وشربهم، وضرب المعازف عليهم، ونحر الإبل؛ فلذلك صارت الإبل إذا سمعت ذلك أيقنَّ أنهن منحورات.\nوقال أبو سعيد النيسابوري: إن كن لا يسرحن إلا قليلًا من النهار، ثم تحبس في المبارك سائر النهار فهي هالكة هزالًا، وإن كن يسرحن بالليل فقد (ضاع) (^٤) أضياف الليل. والتفسير: أن مسارحها قليلة؛ لقلة الإبل، وكثرة مباركها بالفناء؛ لكثرة ما تثار فتحلب ثم تترك،\n_________\n(^١) من (غ)، وفي (س): قليلات.\n(^٢) انظر: \"غريب الحديث\" ١/ ٣٧١.\n(^٣) العفاة: السائلون.\n(^٤) في الأصول: ضاف، وهو خطأ، والمثبت من \"شرح ابن بطال\" ٧/ ٣٠٢، \"بغية الرائد\" ص ١٠٨.","vol":"24","page":587},{"text":"فالقليلة إذا فعل بها هذا كثرت مباركها. وقوله: المِزْهَر: العود؛ نَحْنُ نُنْكِرُهُ؛ لأن العرب كانوا لا يعرفون العود إلا من خالط الحضر منهم، والعود إنما أحدث بمكة والمدينة، والذي نذهب إليه أنه المُزْهِر، وهو الذي يَزْهَرُ النارَ للأضياف والطريق، فإذا سمعت صوت ذلك وحسه ومعمعة النار، أيقنت بالعقر (^١).\nوقال عياض: لا نعرف أحدًا رواه (المُزْهِر) كما قال النيسابوري، وإن كان يصح؛ لأن زهور السراج والنار تلألأ سَنَاها، والذي رواه الناس كلهم (المِزْهَر)، وهو الصواب.\nقال: وقوله إن العرب لا تعرف العود إلا من خالط منهم الحضر، فمن أخبره أن المذكورات لم يخالطن الحضر؛ لأنا ذكرنا في بعض طرق هذا الحديث أنهن كن بقرية من قرى اليمن، والقرى مرتقى الحاضرة، وفي طريق: أنهن من مكة. مع أن العرب جاهليتها وإسلامها فيها بدويها وحضريها قد ذكرت في أشعارها المزاهر وأشباهها (^٢).\nوقال الدوادي: هو الذي يضرب به، وكان للأضياف.\nالوجه السادس عشر:\nقول الحادية عشرة: (زَوْجِي أَبُو زَرْعٍ فَمَا أَبُو زَرْعٍ). هو كقول العاشرة: (مَالِكٌ وَمَا مَالِكٌ).\nوقولها: (وَأَنَاسَ مِنْ حُلِيٍّ أُذُنَيَّ) هو بتشديد الياء من أذني على التثنية.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣٠٢ - ٣٠٣.\n(^٢) \"بغية الرائد\" ص ١١٢.","vol":"24","page":588},{"text":"والنَّوَس: الحركة من كل شيء متدلٍّ، يقال: ناس يَنُوس نَوْسًا وأَنَاسَهُ غيرُهُ إناسَةً، وقال [ابن] (^١) الكلبي: إنما سمي ملك اليمن ذو نُواسٍ؛ لضفيرتين كانتا تنوسان على عاتقه (^٢)، تريد: حلاني قرطه وشنوفًا ينوس بأذني (^٣).\nوقولها: (مَلأَ مِنْ شَحْمٍ عَضُدَيَّ) لم ترد العضد خاصة، إنما أرادت الجسد كله، تقول: إنما أسمنني بإحسانه إليَّ، فإذا سمنت العضد سمن الجسد (^٤). وقيل: قصدت بذكرها سجع الكلام.\nوقولها: (وَبَجَّحَنِي فَبَجِحَتْ إِلَيَّ نَفْسِي) أي: فرحني ففرحت، وقد بجح الرجل يبجح إذا فرح (^٥)، وقال ابن الأنباري: معناه: عظمني. وقال ابن أبي أويس: وسع على وتَرَّفني.\nوقولها: (فوَجَدَنِي في أَهْلِ غُنَيْمَةٍ بِشِقٍّ)، تريد: تصغير غنم.\nو(بشق) أهل الحديث يقولون بالكسر، قال أبو عبيد: وهو بالفتح: اسم موضع (^٦). وصوبه الهروي، وقال النووي: إنه المعروف عند أهل اللغة، وحكاهما ابن الأنباري وأنه اسم موضع، قال ابن أبي أويس وابن حبيب: هو جبل لقلتهم (^٧)، زاد ابن أبي أويس: وقلة غنمهم (^٨).\n_________\n(^١) ساقطة الأصول، ومثبتة من \"غريب الحديث\" ١/ ٣٧١ \"شرح ابن بطال\" ٧/ ٣٠٣، \"بغية الرائد\" ص ١١٨.\n(^٢) \"غريب الحديث\" ١/ ٣٧١.\n(^٣) انظر: \"المفهم \" ٦/ ٣٤٣.\n(^٤) انظر: \"غريب الحديث\" ١/ ٣٧١.\n(^٥) انظر: \"غريب الحديث\" ١/ ٣٧١.\n(^٦) انظر: \"غريب الحديث\" ١/ ٣٧٢.\n(^٧) في \"شرح مسلم\": يعني: بشق جبل لقلتهم.\n(^٨) \"شرح مسلم\" ١٥/ ٢١٧.","vol":"24","page":589},{"text":"قال عياض: كأنها تريد أنهم لقلتهم وقلة غنمهم حملهم على سكنى شق الجبل، أي: ناحيته أو بعضه؛ لأن الشق يقع على الناحية من الشيء وعلى بعضه، والشق أيضًا: النصف. فيكون التفسير على رواية من روى بالفتح -وهو أليق بقولها: لقلتهم- شق في الجبل كالغار ونحوه.\nوله وجه آخر ذهب إليه نفطويه، وهو بالحديث أولى وأوضح لغة.\nومعنى: الشق -بالكسر- الشظف من العيش والجهد منه، قال ابن دريد: يقال: هو بشق وشظف من العيش، (أي: بجهد) (^١) منه، وعليه نزول قوله تعالى: ﴿إِلَّا بِشِقِّ الْأَنْفُسِ﴾ (^٢) [النحل: ٧].\nقال الداودي: يروى بشق بفتح الباء والشين، وبكسرهما، والتشديد في القاف، فمن رواه بالتخفيف: أراد موضعًا، ومن شدد هو الجهد من قوله: ﴿بِشِقِّ الْأَنْفُسِ﴾.\nوقولها: (فجَعَلَنِي فِي أَهْلِ صَهِيلٍ وَأَطِيطٍ). الصهيل: أصوات الخيل، والأطيط: أصوات الإبل. يعني: أنه ذهب بها إلى أهله، وهم أهل خيل وإبل، وكان أهلها أصحاب غنم، ليسوا بأصحاب خيل ولا إبل.\nقال عياض: وأصل الأطيط: أعواد المحامل والرِّحَال، ويشبه أن يريد بالأطيط هذا المعنى، فكأنها تريد أنهم أصحاب محامل ورفاهية؛ لأن المحامل لا يركبها إلا أصحاب السعة، وكانت قديمًا من مراكب العرب (^٣).\n_________\n(^١) في (س): والجهد، والمثبت من (غ).\n(^٢) \"بغية الرائد\" ص ١٢٢.\n(^٣) \"بغية الرائد\" ص ١٢٤.","vol":"24","page":590},{"text":"قلتُ: قد ذكر المبرد أن أول من عمل المحامل الحجاج بن يوسف الثقفي، وفيه قول الراجز:\nأول عبد عمل المحاملا … أخزاه ربي عاجلًا وآجلا (^١).\nوقولها: (دَائِسٍ وَمُنَقٍّ)، قال أبو عبيد: تأوله بعضهم من دِيَاس الطعام، وهو دِرَاسُهُ، وأهل العراق يقولون: الدياس، وأهل الشام يقولون: الدراس، قال: ولا أظنها واحدة من هاتين الكلمتين، فليسا من كلام العرب، فإن كان كما قيل فأرادت أنهم أصحاب زرع (^٢).\nوقال أبو سعيد: الدياس: الطعام الذي أهله في دياسة، وعندهم من الطعام مقتنى فخيرهم متصل (^٣). وقال ابن التين: يريد أنهم أصحاب زرع، يدوسونه إذا حصد وينقونه مما يخالطه. وأما: (منقّ): فالمحدثون يقولونه بالكسر، قال أبو عبيد: ولا أدري معناه، وأحسبه منق بالفتح، أرادت به تنقية الطعام (^٤)، وأرادت أنهن أصحاب زرع.\nقال الهروي: وقال بعضهم: المنقي: الغربال.\nوقال إسماعيل بن أبي أويس: المنقِّ -بالكسر- نقيق (أصوات) (^٥) المواشي والأنعام، تصف كثرة ماله.\nوقال أبو سعيد النيسابوري: هو مأخوذ من نقنقة الدَّجَاج يقال: أنق الرجل إذا اتخذ دجاجًا ينقنق أي: أنهم أهل طير. أي: نقلني من فقر إلى عمران.\n_________\n(^١) \"الكامل في اللغة والأدب\" ١/ ٢٢٨.\n(^٢) \"غريب الحديث\" ١/ ٣٧٢.\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٣٠٤.\n(^٤) \"غريب الحديث\" ١/ ٣٧٣.\n(^٥) في الأصول: أصحاب، وهو خطأ، والمثبت من \"بغية الرائد\" ص ١٢٥، \"شرح مسلم\" ١٥/ ٢١٨.","vol":"24","page":591},{"text":"وقال ابن سراج: ويجوز أن يكون (منق) بالإسكان أي: وأنعام ذات نقى. أي: سمان (^١). وعند ابن قتيبة: قال أبو عبيد: المنَق مفتوح النون، ولا أعرف كسرها، وقال غيره بكسرها.\nوقال النووي: المراد الذي ينقي الطعام، أي: يخرجه من تِبْنِه وقشوره، وهو أجود من قول الهروي: هو الذي ينقيه بالغربال (^٢).\nوقولها: (فَعِنْدَهُ أَقُولُ فَلَا أُقَبَّحُ). أي: فلا يقبح عليَّ قول يقبل مني. (وأشرب فأتقمح)، أي: يرويني الشراب حتى لا أحب الشرب، مأخوذ من الناقة المقامح، وهي التي ترد الماء فلا تشرب. وترفع رأسها ريًّا، وكل رافع رأسه فهو مقمح وقامح قال تعالى: ﴿فَهُمْ مُقْمَحُونَ﴾ [يس: ٨] أي: لا يستطيعون الشرب، وكانت في قوم عندهم قلة الماء.\nقال أبو عبيد: أي: أروى حتى أدع الشرب من شدة الري. قال: ولا أراها قالت هذا إلا من عزة الماء الذي عندهم، وبعضهم يرويه: فأتقنَّح، بالنون، ولا أعرف هذا الحرف ولا أرى المحفوظ إلا بالميم (^٣).\nوقال أبو سعيد: فأتقنَّح: هو الشرب على رسل لكثرة اللبن؛ لأنها ليست بناهبة غيرها، وإنما تنتهب ما كان قليلًا يخاف عجزه، ويقول الرجل لصاحبه إذا أحثه على أن يأكل أو يشرب: والله لتقمحنه.\nوالتقمح: الازدياد من الشرب، وقال ابن السكيت في التقنح الذي لم يعرفه أبو عبيد: أتقنح: أقطع الشراب. [قال] (^٤) أبو زيد: قال الكلابيون: قنحت تنقح قنحًا وهو: التكاثر في الشراب بعد الري.\n_________\n(^١) انظر: \"بغية الرائد\" ص ١٢٥.\n(^٢) \"شرح مسلم\" ١٥/ ٢١٨.\n(^٣) \"غريب الحديث\" ١/ ٣٧٣.\n(^٤) ساقطة من الأصول، ومثبتة من \"شرح ابن بطال\".","vol":"24","page":592},{"text":"وقال أبو حنيفة: يقال: قنحت من الشراب قنحًا، وقنحتُ أقنحُ قنحًا: تكارهت عليه بعد الري. والغالب: تقنحت. والترنح: كالتقنح (^١).\nقال عياض: حكى أبو علي القالي في \"البارع\" و\"الأمالي\": قنحت الإبل تقنح -بفتح النون في الماضي والمستقبل- قنحًا بإسكانها. وقال شمر: قنحًا: إذا تكارهت الشرب، ومن رواه بالفاء والتاء (أتفتح) إن لم يكن وهمًا فمعناه: التكبر والزهو والتيه. ويكون هذا الكبر والتيه من الشراب، لنشوة سكره، وهو على الجملة يرجع إلى عزتها عنده، وكثرة الخير لديها، أو يكون معنى أنفتح: كناية عن سمن جسمها واتساعه (^٢).\nقال عياض: ولم يروه في الصحيح إلا بالنون، وكذا هو في جميع النسخ. وقال البخاري: قال بعضهم: فأتقمح، بالميم.\nقال: وهو أصح، والذي بالنون معناه: أقطع الشرب وأتمهل فيه، وقيل: هو الشرب بعد الري.\nوقولها: (فَأَتَصبَّحُ). أي: أنام الصبيحة؛ لأنها لها من يكفيها الخدمة من الإماء وشبهها.\nوقولها: (عُكُومُهَا رَدَاح)، تريد: الأحمال والأعدال التي فيها الأوعية من صنوف الأطعمة والمتاع، واحدها عكم، كجلد وجلود. والرداح: العظيمة، تقول: هي كثيرة الحشو (^٣). يقال للمرأة: رداح؛ إذا كانت عظيمة العجز، ثقيلة الأوراك.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣٠٤ - ٣٠٥.\n(^٢) \"بغية الرائد\" ص ١٢٧ - ١٢٨.\n(^٣) انظر: \"غريب الحديث\" ١/ ٣٧٣ - ٣٧٤.","vol":"24","page":593},{"text":"وقال ابن حبيب: إنما هو دراح. أي: ملاء، وليس كما قال الشارح: رداح.\nقال (عياض: ما قاله) (^١) أبو عبيد وغيره صحيح معروف، ومعناه ظاهر، وما أدري لم أنكر ابن حبيب وهو بنفسه معنى ما فسره هو به مع مساعدة سائر الرواة لما قاله أبو عبيد، فإن روايتهم كلهم رداح. قال: ولم أسمعها من شيخ، ولا وجدته في جماهير اللغة وصحاح العربية، إلا أن يكون وهم عليه، وإنما أراد: رِداح بكسر الراء، وأنكر فتحها فقط، فلقوله وجه، ويكون (رداح) هنا بمعنى ما قاله أبو عبيد، لكنه جمع (رادح) (^٢) كقائم وقيام، وكذا وجدته مضبوطًا عند بعض رواة الحديث بكسر الراء (^٣).\nوقولها: (وَبَيْتُهَا فَسَاحٌ)، هو بفتح الفاء أي: واسع كبير.\nوقولها: (كَمَسَلِّ شَطْبَةٍ)، هذا من تمادح الرجال، وأصل الشطبة ما شطب من جريد النخل وهو سعفه، وذلك أنه تنشق منه قضبان دقاق ينسج منها الحصر، يقال للمرأة التي تفعل ذلك: شاطبة، وجمعها شواطب، فأخبرت أنه مهفهف ضرب اللحم، شبهته بتلك الشطبة (^٤).\nوعبارة ابن التين: أرادت أنه ضرب الجسم، وهو مما يمدح به الرجال.\n_________\n(^١) من (غ).\n(^٢) في الأصول: ردح، وهو خطأ، والمثبت هو الصواب؛ لمناسبة (قائم) و(قيام).\n(^٣) \"بغية الرائد\" ص ١٣٢ - ١٣٣.\n(^٤) انظر: \"غريب الحديث\" ١/ ٣٧٤.","vol":"24","page":594},{"text":"وقال أبو سعيد: تريد كأنه سيف مسلول من غِمْد، شبهته بذي شطب يمان، وسيوف اليمن كلها مشطبة، وفي كتاب ابن حبان: الشطبة والشطب: ما شطب من سعف النخل.\nوقولها: (وتكفيه -وفي لفظ: وتشبعه- ذراع الجفرة) فالجَفْرَة: الأنثى من أولاد الغنم، وقيل: من أولاد الماعز، والذكر: جفر، وهي التي لها من العمر أربعة أشهر، ومنه الغلام الجفر، والعرب تمدح الرجل بقلة الأكل والشرب كما مرَّ، وزاد فيه بعضهم: كريم (الخل) (^١) برود الظل، وفي الإلِّ. أي: وَافِيّ العهد، وبرد الظل كناية عن طيب العشرة، ولا يخادن أخدان السوء.\nوقولها: (وَمِلْءُ كِسَائِهَا)؛ وصفتها بالسمن، و(غيظ جارتها): أي ضرتها. أرادت أن ضرتها ترى من حسنها ما يغيظها.\nوقولها: (ومَا جَارِيَةُ أَبِي زَرْعٍ؟ لَا تَبُثُّ حَدِيثَنَا تَبْثِيثًا). هو بالباء الموحدة، ويروى بالنون، وأحدهما قريب المعنى من الآخر: لا تظهر سرنا.\nوقال ابن الأعرابي: النُّثَّاث المغتابون للمسلمين، والأول أشبه، بمعنى الخدمة.\nوقولها: (وَلَا تُنَقِّثُ مِيرَتَنَا). وفي رواية: لا تنقل. يعني: الطعام لا تأخذه فتذهب به، تصفها بالأمانة. والتنقيث: الإسراع في السير. أي: لا تذهب به وتخون (^٢).\n_________\n(^١) في الأصول: الجد، وهو تحريف، والمثبت من \"بغية الرائد\" ص ١٤٨، \"التدوين في أخبار قزوين\" ١/ ٣٦٧، \"فتح الباري\" ٩/ ٢٧١.\n(^٢) انظر: \"غريب الحديث\" ١/ ٣٧٥.","vol":"24","page":595},{"text":"وعبارة بعضهم: النقث: النقل، والتنقيث: مبالغة. وقال ابن حبيب: لا تفسده ولا تفرقة. وقال ابن أبي أويس: لا تسرق. وقال أبو سعيد: التنقيث: إخراج ما في منزل أهلها إلى (الأجانب) (^١)، وهو النقث والنفث، والثاء والفاء يتعاقبان (^٢). وقال ابن فارس: نقث القوم حديثهم: خلطوه، كما ينقث الطعام (^٣).\nوقولها: (وَلَا تَمْلأُ بَيْتَنَا تَعْشِيشًا). التعشيش: -بالعين المهملة- مأخوذ من عشعش (الخبز) (^٤) إذا فسد؛ تريد: أنها تحسن الطعام المخبوز، وتتعهده بأن نطعم منه أولًا فأولًا طريًّا، ولا تهمل أمره فيطرح ويفسد (^٥)، ذكره ابن التين، ثم قال: وقال الداودي: أراد أنها لا تتسمع إلى أخبار الناس فتأتينا بها.\nوقال يعقوب فيما حكاه ابن قتيبة: تريد النميمة وما شاكلها.\nوقال ابن حبان: تريد أنها عفيفة الفرج لا تفسق. وعبارة بعضهم: لا تخبئ خبيئًا كعش الطائر، أوكأنها لا تَقُمّ البيت فهو كعش الطائر في قذره وقشبه.\nوقال النووي: لا تترك القمامة والكناسة فيه مفرقة كعش الطائر، بل هي مصلحة للبيت معتنية بتنظيفه.\nوقيل: لا تسرق طعامنا فتخبأه في زوايا البيت (^٦).\n_________\n(^١) في الأصول: جانب، والمثبت من \"شرح ابن بطال\" ٧/ ٣٠٦، \"بغية الرائد\" ص ١٤٩.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٣٠٦.\n(^٣) \"المجمل\" ٢/ ٨٨١.\n(^٤) في الأصول: الخمر، وهو تحريف، والمثبت صوابه، كما في \"أعلام الحديث\" ٣/ ١٩٩٩، \"إكمال المعلم\" ٧/ ٤٦٧.\n(^٥) انظر: \"أعلام الحديث\" ٣/ ١٩٩٨ - ١٩٩٩.\n(^٦) \"شرح مسلم\" ١٥/ ٢٢٠.","vol":"24","page":596},{"text":"وقال سعيد بن سلمة، عن هشام: تعشعش بيتنا تعشيشًا.\nفائدة:\nفي رواية الهيثم عن هشام: ضيف أبي زرع، وما ضيف أبي زرع؟ في شبع وري ورتع. قال ابن قتيبة: الرتع: جمع رتعة من قوله تعالى: ﴿يَرْتَعْ وَيَلْعَبْ﴾ (^١) [يوسف: ١٢]. وقال أبو عبيد (^٢): يلهو ويتنعم (^٣). وقال الكلبي: يرتع: يذهب ويجيء وينشط ويلهو ويلعب. وفي رواية أيضًا: طهاة أبي زرع، فما طهاة أبي زرع؟ لا تفتر ولا تعدى (تقدح) (^٤) قدرًا وتنصب (أخرى) (^٥) فتلحق الآخرة الأولى؛ تريد بالطهاة الطباخين، واحدهم طاهي يقال: طها الرجل إذا طبخ. ولا تعدى. تريد: لا تصرف عن اتخاذ ذلك.\nوقولها: (تقدح قدرًا) معناه: تغرف قدرًا، يقال: قدح: إذا غرف، والمقدحة المغرفة، وأصلها المقدوح. كالجريح والمجروح.\nفائدة:\nأسلفنا معنى قولها: (وَمِلْءُ كِسَائِهَا). وجاء في رواية: صِفْر ردائها بكسر الصاد المهملة وهو الخالي.\nقال الهروي: أي: ضامرة البطن، فالرداء ينتهي إلى البطن.\n_________\n(^١) \"غريب الحديث\" لابن قتيبة ١/ ٤٨٤.\n(^٢) كذا بالأصل: أبو عبيد، ولعله أبو عبيدة.\n(^٣) انظر: \"مجاز القرآن\" ١/ ٣٠٣.\n(^٤) في الأصول: للقدح، والمثبت من \"التدوين في أخبار قزوين\" ١/ ٣٦٨، \"فتح الباري\" ٩/ ٢٧٢.\n(^٥) في الأصول: الأخرى، والمثبت من \"التدوين في أخبار قزوين\" ١/ ٣٦٨، \"فتح الباري\" ٩/ ٢٧٢.","vol":"24","page":597},{"text":"وقال غيره: معناه أنها خفيفة أعالي البدن -وهو موضع الرداء- ممتلئة أسفله -وهو موضع الكساء- توضحه رواية: وملء إزارها.\nقال عياض: أرادت امتلاء منكبيها وقيام نهديها بحيث يدفعان الرداء عن أعالي بدنها فلا يمسه، فيصير خاليًا بخلاف أسفله (^١).\nفصل:\nسلف معنى قوله: (وَغَيْظُ جَارَتِهَا). وفي رواية: عَقْر جارتها. بالعين المفتوحة والقاف الساكنة.\nقال عياض: كذا ضبطناه عن جميع شيوخنا، وضبطه الجياني: (عُبْر) بضم العين وإسكان الباء، وكذا ذكره (ابن الأنباري) (^٢)، وكأن الجياني أصلحه من كتاب ابن الأنباري، وفسره على وجهين: أحدهما من الاعتبار (أي) (^٣): ترى من حسنها وعفتها ما تعتبر به. والثاني: من العَبْرة: هي البكاء. أي: ترى من ذلك ما يبكيها لحسدها وغيظها، ومن رواه بالقاف فمعناه: تغيظها، فتصير كمعقورة، وقيل: تدهشها، من قولهم: عَقْرًا إذا دهش (^٤).\nوعند الإسماعيلي: وذكرت كلب أبي زرع.\nفصل:\nقولها: (وَالأَوْطَابُ تُمْخَضُ). تريد بالأوطاب أسقيه اللبن،\n_________\n(^١) \"إكمال المعلم\" ٧/ ٤٦٦.\n(^٢) في الأصول وفي \"شرح مسلم\" للنووي ١٥/ ٢١٩ ابن الأعرابي، والمثبت من \"إكمال المعلم\" ٧/ ٤٦٧: وهو الصواب يوضحه ما ذكره بعد.\n(^٣) من (غ).\n(^٤) \"إكمال المعلم\" ٧/ ٤٦٧ بتصرف.","vol":"24","page":598},{"text":"واحدها: وطب، قاله أبو عبيد (^١)، وأنكره أبو سعيد وقال: هذا منكر في العربية أن يكون فَعْل يجمع على أَفْعَال، لا يقال: كلب وأكلاب، ولا وجه وأوجاه، وإنما الصحيح: الأوطب في القلة والأوطاب في الكثرة (^٢).\nومعنى: (تمخض) تُحرَّك حتى تخرج زبدتها ويبقى المخيض، ومعنى كلامها يحتمل أنها أرادت تبكير خروجه من منزلها غدوة، وانطوى في أثناء ذلك كثرة خير داره، وغزر لبنه، وأن عندهم منه ما يشرب صريحًا ومخيضًا، ويفضل عن حاجتهم حتى يمخضوه في الأوطاب ويستخرجوا زبده وسمنه.\nويحتمل أنها تريد أن خروجه في استقبال الربيع وطيبه، وأن خروجه إما لسفر أو غيره كان في هذا الزمن، فتكون الفائدة في الاحتمال الأول: تعريفها بخروجه عنها بكرة النهار، والثاني: إعلامها بوقت خروجه عنها في أي فصل هو.\nفصل:\nقولها: (فَلَقِيَ مَعَهَا وَلَدَانِ كَالْفَهْدَيْنِ). وفي رواية: كالصقرين. احتاجت إلى ذكرها هنا؛ لتنبه على أحد أسباب تزويجه لها؛ لأن العرب كانت ترغب في الأولاد، وتحرص على النساء المنجبات في الخَلْق والخُلُق. لكن في رواية الخطيب أنهما أخواها لا ابناها، وأنه إنما تزوجها بكرًا.\n_________\n(^١) \"غريب الحديث\" ١/ ٣٧٥.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٣٠٦.","vol":"24","page":599},{"text":"فصل:\nوقولها: (يَلْعَبَانِ مِنْ تَحْتِ خَصْرِهَا بِرُمَّانَتَيْنِ). يعني أنها ذات كفل عظيم، فإذا استلقت نتأ الكفل بها من الأرض حتى يصير تحت خصرها فجوة يجري فيها الرمان، وقيل: إنهما الثديان. وأنكره أبو عبيد فقال: ليس هذا موضعه (^١).\nوحكاه ابن قتيبة عن ابن أبي أويس. قال عياض: والأول أرجح؛ لا سيما وقد روي: من تحت درعها برمانتين (^٢).\nوعبارة ابن التين وصفها بكبر الكفل والصدر.\nفصل:\nقولها: (فَطَلَّقَنِي وَنَكَحَهَا، فَنَكَحْتُ بَعْدَهُ رَجُلًا سَرِيًّا، رَكِبَ شَرِيًّا).\nكذا في \"الصحيح\" وفي رواية أبي الهيثم: فاستبدلت بعده، وكل بدل أعور، فتزوجت شابًّا. والسري: بالسين المهملة أي: من سراة الناس.\nوقال عياض، عن ابن السكيت: بالمعجمة يعني: سيدًا شريفًا سخيًّا.\nو(ركب شريًّا) بالمعجمة، وهو الفرس الذي يستشري في سيره، أي: يلح ويمضي بلا فتور، وقال يعقوب: وهو الفرس الفائق الخيار (^٣)، ونقل ابن بطال عن ابن السكيت: ركب فرسًا شريًّا. أي: خيارًا، من قولهم: هذا من سراة المال أي: من خياره (^٤)؛ ولما\n_________\n(^١) \"غريب الحديث\" ١/ ٣٧٥ - ٣٧٦.\n(^٢) \"إكمال المعلم\" ٧/ ٤٦٨.\n(^٣) \"إكمال المعلم\" ٧/ ٤٦٩، بتصرف.\n(^٤) \"شرح ابن بطال\" ٧/ ٣٠٧. ونَصّ عبارته كما عند الزمخشري في \"الفائق\" ٣/ ٥٤: الفرس الشري: الذي يشري في عدوه، أي: يلج ويتمادى، وقيل هو الفائق الخيار، من قولهم: سراة المال وشراته لخياره. عن ابن السكيت، واشتراه واستراه: اختاره. اهـ.","vol":"24","page":600},{"text":"ضبطه النووي بالمعجمة ادعى فيه الاتفاق، ويأتي على ما حكاه ابن بطال عن ابن السكيت الإهمال أيضًا (^١).\nفصل:\nقولها: (وَأَخَذَ خَطِّيًّا). يعني: الرمح؛ لأنه يأتي من بلاد ناحية البحرين يقال له: الخط، فنسب الرماح إليها، وإنما أصل الرماح من الهند ولكنها تحمل إلى الخط في البحرين ثم تُفرق منها في البلاد (^٢)، وهي قرية بسيف البحر عند عمان.\nقال أبو الفتح: قيل لها ذلك؛ لأنها على ساحل البحر، والساحل يقال لها: الخط، لأنه يفصل بين الماء والتراب. والخَطيّ: بفتح الخاء المعجمة في أخبار ثعلب في \"فصيحه\": قال ابن درستويه: والعامة تكسر الخِطية في كل حالٍ، وهو خطأ (^٣).\nقلت: في \"شرح ابن هشام\" يقال بكسر الخاء.\nقال عياض: ولا يصح قول من قال: إن الخط منبت الرماح (^٤).\nوعند ابن سيده في \"العويص\": كل سيف خط (^٥)؛ قال: فأما قول سلامة بن جندل:\nيأخذن بين سواد الخط فاللوب\nفإن الخط هنا: الطريق، حكاه ثعلب.\nوفي \"معجم أبي عبيد\": الخط: ساحل بين عمان إلى البصرة، ومن\n_________\n(^١) شرح ابن بطال\" ٧/ ٣٠٧، \"شرح مسلم\" ١٥/ ٢٢٠.\n(^٢) انظر: \"غريب الحديث\" ١/ ٣٧٦.\n(^٣) \"تصحيح الفصحيح\" لابن درستويه.\n(^٤) \"إكمال المعلم\" ٧/ ٤٦٩.\n(^٥) انظر: \"المخصص\" ٢/ ٣٤.","vol":"24","page":601},{"text":"كاظمة إلى الشِّحر، ثم أنشد قول سلامة السالف ثم قال: واللوب: الحرار، حرار قيس. قال: وإذا كانت من حرار قيس إلى ساحل البحر، فهي نجد كلها، قال: وقيل: الخط فيها الرماح الجياد، وهي لعبد القيس (^١).\nفصل:\nقولها: (نَعَمًا) هو بفتح النون الإبل خاصة، قاله عياض وابن بطال (^٢)، وابن التين، وقال غيرهم: لجمع الإبل والبقر والغنم، والنعم تذكر وتؤنث قال تعالى: ﴿وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا﴾ [الأنعام: ١٤٢]. ثم قال: ﴿ثَمَانِيَةَ أَزْوَاجٍ﴾ [الأنعام: ١٤٣] وركر أنواع الماشية. ووقع في رواية: (نِعمًا) بكسر النون جمع نعمة، والأشهر الأول (^٣).\nوقولها: (ثَرِيًّا) هو بفتح الثاء المثلثة ثم راء مهملة ثم مثناة تحت وهو الكثير من المال وغيره، ومنه الثروة في المال، وهي كثرته، قال الكسائي: يقال: قد ثرى بنو فلان بني فلان يثرونهم إذا كثروهم وكانوا أكثر منهم و(القياس) (^٤) ثرية، لكنه ليس من حقيقي التأنيث، ومعنى: (أراح): تأتي في الرواح بعد الزوال.\nفصل:\nقولها: (وَأَعْطَانِي مِنْ كُلِّ رَائِحَةٍ زَوْجًا). أي: أعطاني اثنين من كل\n_________\n(^١) \"معجم ما استعجم\" لأبي عبيد البكري ١/ ٥٠٣.\n(^٢) \"شرح ابن بطال\" ٧/ ٣٠٧، و\"إكمال المعلم\" ٧/ ٤٦٩.\n(^٣) \"بغية الرائد\" ص ١٦٢.\n(^٤) في الأصول: القياسر، وهو تحريف، والمثبت هو الصواب.","vol":"24","page":602},{"text":"ما يروح من الإبل والبقر والعبيد، والزوج هنا الاثنين، ويقال للواحد زوج، ويحتمل أنها أرادات صنفًا، والزوج يقع على الصنف، ومنه قوله تعالى: ﴿وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (٧)﴾ [الواقعة: ٧] وصفته بالسؤدد في ذاته، والسعة في ذات يده، وأنه صاحب حرب وركوب، وأنه محسن إليها مفضل على أهلها، ثم إنه مع هذا كله لم يقع عندها موقع أبي زرع، وأن كثيره دون قليله، فكيف بكثيره، وأن حال هذا معيب إذا أضافته إلى حال أبي زرع، مع إساءة أبي زرع أخيرًا في تطليقها والاستبدال بها، ولكن حبها له بغض إليها الناس بعده؛ ولهذا كره أولو الرأي تزويج امرأة لها زوج طلقها؛ لميل نفسها إليه (^١).\nوقوله: (وَمِيرِي أَهْلَكِ). أي: صليهم بالميرة، وهي الطعام، وأصله من امتيار البوادي من الحواضر.\nفصل:\nقوله - ﷺ - لعائشة - ﵂ -: (\"كنْتُ لَكِ كَأَبِي زَرْعِ لأُمِّ زَرْعٍ\") قاله؛ تطييبًا لنفسها ومبالغة في حسن معاشرتها، ثم استثَنى من ذلك الأمر المكروه منه أنه طلقها \"وإني لا أطلقك\"؛ تتميمًا لتطييب نفسها، وإكمالًا لطمأنينة قلبها، ورفعًا للإيهام؛ لعموم التشبيه بجملة أحوال أبي زرع، إذ لم يكن فيها مذمة سوى طلاقه لها.\nوقد جاء في رواية أبي معاوية الضرير ما يدل أن الطلاق لم يكن من قبل أبي زرع واختياره، فإنه قال: لم تزل به أم زرع حتى طلقها.\nوجاء أن عائشة قالت: بأبي أنت وأمي، بل أنت خير لي من أبي زرع. وهو جواب مثلها في فضلها وعلمها، فإنه - ﵇ - لما أخبرها أنه\n_________\n(^١) انظر: \"بغية الرائد\" ص ١٦٣ - ١٦٤.","vol":"24","page":603},{"text":"لها كهو؛ لفرط محبة أم زرع له وإحسانه إليها. أخبرته هي أنه عندها أفضل. وهي له أحب من (أم زرع لأبي زرع) (^١).\nفصل:\nقد أسلفنا في الوجه الخامس أن فيه التأسي بأهل الإحسان إلى آخره، وهو ما ذكره المهلب واعترضه القاضي فقال: هذا عندي غير مسلَّم؛ لأنا لا نقول أنه - ﵇ - اقتدى بأبي زرع، بل أخبر أنه لها كأبي زرع، وأَعْلَم أن حاله معها مثل حالة ذلك لا على سبيل التأسي به، فأما قوله فيه التأسي فصحيح ما لم تصادمه الشريعة (^٢).\nفصل:\nقوله لها: (\"كُنْتُ لَكِ\") أي: أنا لك؛ كقوله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ﴾ [آل عمران: ١١٠] أي: أنتم خير أمة، ويمكن بقاؤها على ظاهرها كما قال القرطبي: إني كنت لك في علم الله السابق، ويمكن أن يكون مما أريد به الدوام كقوله: ﴿وَكَانَ اللهُ سَمِيعًا بَصِيرًا﴾ (^٣) [النساء: ١٣٤].\nفصل:\nفي فوائده مختصرًا غير ما سلف: فيه: جواز إعلام الرجل بمحبته للمرأة إذا أمن عليها من هجر أو شبهه.\nوفيه: ذكر محاسن النساء للرجال إذا كن مجهولات، بخلاف المعينات، فذلك منهي عنه في قوله: \"لا تصف المرأة المرأة لزوجها حتى كأنه ينظر إليها\" (^٤).\n_________\n(^١) في الأصول: أبي زرع لأم زرع، والمثبت الصواب، وهو المناسب للسياق. انظر: \"بغية الرائد\" ص ١٦٨.\n(^٢) \"بغية الرائد\" ص ١٧١.\n(^٣) \"المفهم\" ٦/ ٣٤٩ - ٣٥٠.\n(^٤) سيأتي برقم (٥٢٤٠) كتاب النكاح، باب لا تباشر المرأة المرأة فتنعتها لزوجها.","vol":"24","page":604},{"text":"وفيه: ما يدل على التكلم بالألفاظ العربية والأسجاع، وإنما كره ذلك للتكلف.\nوفيه: حسن المعاشرة مع الأهل ومحادثتهن بما لا إثم فيه، وأن بعضهن ذكرت ما في زوجها من عيبه، ولم يكن ذلك (غيبة) (^١) إذا كانوا لا يعرفون، وإنما الغيبة مَن عين بما يكره ذكره.\nوفيه: جواز قول المرء لصاحبه: بأبي أنت وأمي.\nوفيه: الرد على من لم يجز قول هذا، وما يحكى عن الحسن ومن قال بقوله، وأنه لا يفدي أحدكم بمسلم، فهذِه عائشة قد قالته وأبواها مسلمان.\nوفيه: شكر المرأة إحسان زوجها، وعليه ترجم النسائي، وخرج معه في الباب حديث ابن عمر: \"لا ينظر الله إلى امرأة لا تشكر زوجها\" (^٢).\nوفيه: مدح المرء في وجهه إذا علم ذلك غير مفسد ولا مغير نفسه، والشارع مظنة كل مدح، ومستحق كل ثناء، وأن من أثنى بما أثنى فهو فوق ذلك كله.\nوما أحسن قول البوصيري (^٣) فيما أخبرنا غير واحد عنه:\nدع ما ادعته النصارى في نبيهم … واحكم بما شئت مدحًا فيه واحتكم\nفمبلغ العلم فيه أنه بشر … وأنه خير خلق الله كلهم\nوقد ورد في الأثر أنه - ﵇ - كان لا يقبل الثناء إلا من مكافئ (^٤).\n_________\n(^١) في الأصول: عيبًا، والمثبت هو الصواب، لمناسبته لما بعده.\n(^٢) \"السنن الكبرى\" ٥/ ٣٥٤.\n(^٣) في قصيدته المشهورة المعروفة بـ \"البردة\" وعليها كثير من المؤاخذات.\n(^٤) رواه الترمذي في \"الشمائل\" (٣٥٢)، وابن سعد في \"الطبقات\" ١/ ٤٢٥، والطبراني ٢٢/ ١٥٨، والبيهقي في \"الدلائل\" ١/ ٢٩١، وفي \"الشعب\" ٢/ ١٥٧.","vol":"24","page":605},{"text":"قال القتبي: إلا أن يكون ممن أنعم عليه - ﷺ - فيكافئه الآخر الثناء (^١)، ورده ابن الأنباري وغلطه؛ لأنه لا ينفك أحد من إنعام رسول الله؛ لأن الله تعالى جعله للناس كافة وهداهم ورحمهم به، فكلهم تحت نعمته، والثناء عليه فرض عليهم لا يتم الإسلام إلا به، وإنما المعنى لا يقبل الثناء إلا من رجل عرف حقيقة إسلامه ممن لا ينبذ بنفاق، وقيل: مكافئ: مقارب في مدحه غير مفرط فيه، قال - ﵇ -: \"لا تطروني كما أطرت النصارى عيسى - ﵇ -\" (^٢).\nفصل:\nقال عياض: وفي قوله: \"كُنْتُ لَكِ كأَبِي زَرْعِ لأُمِّ زَرْعِ في الألفة (والرفاء) (^٣) \".\nفائدة:\nإن لم يصح النهي عنه جواز قوله للمتزوج؛ لأنه إذا قال أحد الزوجين لصاحبه، فلا يمتنع أن يقوله الأجنبي لأحدهما. وقد اختلف العلماء في هذا، فروي جوازه عن عبد الملك بن حبيب (^٤)، وعن شريح أيضًا (^٥)، وكرهه آخرون. منهم عقيل بن أبي طالب فيما رواه عنه الحسن (^٦).\nقال الطبري: ولم يسمع منه، وقد سلف قريبًا.\n_________\n(^١) \"غريب الحديث\" ١/ ٥٠٧.\n(^٢) سلف برقم (٣٤٤٥).\n(^٣) في الأصول: الوفاء، والمثبت من \"بغية الرائد\".\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٣٩٢.\n(^٥) رواه عبد الرزاق ٦/ ١٩٠ (١٠٤٥٨).\n(^٦) رواه عبد الرزاق ٦/ ١٨٩ (١٠٤٥٧)، وابن أبي شيبة ٤/ ٦ (١٧٢٠٧).","vol":"24","page":606},{"text":"فصل:\nفيه جواز المزح في بعض الأحيان، وإباحة المداعبة مع الأهل، وبسط الوجه مع جميع الناس بالكلام السهل الحلو، وكان - ﵇ - يمزح ولا يقول إلا حقًّا، أخرجه الترمذي من حديث أبي هريرة - ﵁ - بإسناد جيد، بلفظ: قال: قالوا يا رسول الله إنك تداعبنا قال: \"إني لا أقول إلا حقًّا\". ثم قال: حديث حسن (^١). وأخرجه الزبير في \"كتاب الفكاهة والمزاح\" من هذا الوجه بلفظ: قالوا: يا رسول الله - ﷺ - إنك تداعبنا، قال: \"إني وإن داعبتكم فإني لا أقول إلا حقًّا\".\nورواه أيضًا مرسلًا عن بكر بن عبد الله المزني، وعن يحيى بن أبي كثير: كان رجل من الصحابة ضحاكًا، فذكر ذلك لرسول الله - ﷺ - فقال: \"ما يعجبون، إنه ليدخل الجنة وهو يضحك\" (^٢). وعن طلحة بن خراش وعبد الرحمن بن ثابت وعبد الله بن بسر أن النبي - ﷺ - ضرب فخذ الفاكه بن سكن وقال: \"استعطي يا أم عمرة\". وقال لأبي اليسر \"يا أم اليسر\". قالوا: فألقى الفاكه يده على فرجه لا يشك أنه عاد امرأة فقال - ﷺ -: \"ما لك؟ \" فقال: ما شككت أني عدتُ امرأة، فقال - ﷺ -: \"إنما أنا بشر أمزح معكم\". وسماه من يومئذ الموقن.\nوأما ما روي عن ذم المزاح والنهي عنه فيما روى ابن الأعرابي، عن المطين، عن ابن نمير، عن المحاربي، عن أبيه، عن عبد الملك، عن عكرمة، عن مولى يرفعه: \"لا تمار أخاك ولا تمازحه\" (^٣).\n_________\n(^١) الترمذي (١٩٩٥).\n(^٢) رواه ابن أبي الدنيا في \"مداراة الناس\" (٦٩)، من حديث يحيى بن أبي كثير.\n(^٣) رواه الترمذي (١٩٩٥) من طريق المحاربي، عن ليث بن أبي سليم، عن عبد الملك، عن عكرمة، عن ابن عباس. قال الترمذي: حديث غريب لا نعرفه إلا من هذا الوجه.","vol":"24","page":607},{"text":"وحدثنا أبو داود، وساقه إلى عبد الله بن السائب، عن أبيه، عن جده مرفوعًا: \"لا يأخذ أحدكم متاع أخيه جادًّا ولا لاعبًا\" (^١)، فليس هذا من المزاح المحمود المباح، فإنما يهيج (الضغائن) (^٢)، ويعد من السباب والكذب، أو يتسلط به على ضرر رجل أو ماله، فليس من المزاح المحمود، ولا هو من جنس ما جاء عن رسول الله - ﷺ -، فإنه ليس مما ورد عنه من ذلك شيء زائد على خفض الجناح وبسط الوجه وطلب التودد. ومن ذهب إلى أنه يسقط الهيبة كما قال أكثم بن صيفي،\nفلعله في الإكثار منه والتخلق به.\nوأما قول من قال: إنما سمي (المزاح) (^٣) مزاحًا؛ لأنه زاح عن الحق فلا يصح لفظًا ولا معنى، أما المعنى، فلما ذكرنا عن رسول الله - ﷺ - من أنه كان يمزح ولا يقول إلا حقًّا، وأما اللفظ؛ فلأن الميم في المزاح أصلية ثابتة في الاسم والفعل، ولو كان كما قال كانت تكون زائدة ساقطة من الفعل.\nفصل:\nوفي الحديث أيضًا أن كنايات الطلاق لا يقع بها الطلاق إلا بالنية؛ لأنه - ﵇ - قال: \"كنت لك كأبي زرع\" ومن جملة أفعاله أنه طلق امرأته أم زرع، ولم يقع عليه - ﵇ - طلاق بتشبيهه؛ لكونه لم ينو الطلاق، وقد سلف في رواية: \"غير أني لم أطلقك\" (^٤).\n_________\n(^١) أبو داود (٥٠٠٣).\n(^٢) في الأصول: الطغائن، هو خطأ، والمثبت هو الصواب.\n(^٣) من (غ).\n(^٤) انظر هذِه الفوائد في: \"بغية الرائد\" ص ١٧١ - ١٨٥.","vol":"24","page":608},{"text":"فصل:\nفي الباب حديث عائشة - ﵂ -: كَانَ الحَبَشُ يَلْعَبُونَ بِحِرَابِهِمْ، فيَسْتُرَنِي رَسُولُ اللهِ - ﷺ - وَأَنَا أَنْظُرُ، فَمَا زِلْتُ أَنْظُرُ حَتَّى كُنْتُ أَنَا أَنْصَرِفُ، فَاقْدُرُوا قَدْرَ الجَارِيَةِ الحَدِيثَةِ السِّنِّ تَسْمَعُ اللهْوَ.\nوقد سلف في العيد وفي المساجد (^١)، وأن لعبهم كان في المسجد، وادعى بعضهم نسخه بقول الله تعالى: ﴿فِي بُيُوتٍ أَذِنَ اللهُ أَنْ تُرْفَعَ﴾ [النور: ٣٦] وبحديث: \"جنبوا مساجدكم صبيانكم ومجانينكم\" (^٢)، وأبداه أبو عبد الملك بحثًا، فقال: يحتمل أن يكون منسوخًا؛ لأن نظر النساء إلى الرجال وإلى اللهو فيه ما فيه، وهو عجيب.\nوقوله: (فاقدروا قدر الجارية) يقال: قدرت الأمر كذا أقدُر وأقدِر إذا نظرت فيه ودبرته، وقدر بفتح الدال كما ذكره ابن التين.\nقال الهروي: قدرت على الشيء أقدر قَدْرا قَدَرًا وقدرة ومقدرة وقدرانا. قال: ومنه يقال: أقدر بدرعك.\nوضَبْطُه عند ابن فارس بإسكان الدال، والمعنى: أن الجارية تطيل المقام؛ لأنها مشتهية للنظر.\n_________\n(^١) سلف برقم (٤٥٤، ٩٥٠).\n(^٢) رواه ابن ماجه (٧٥٠). وقد سبق تخريجه موسعًا.","vol":"24","page":609},{"text":"<span data-type='title' id=toc-3168>٨٣ - باب مَوْعِظَةِ الرَّجُلِ ابْنَتَهُ لِحَالِ زَوْجِهَا</span>\n٥١٩١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي ثَوْرٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمْ أَزَلْ حَرِيصًا أَنْ أَسْأَلَ عُمَرَ بْنَ الْخَطَّابِ عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ - ﷺ - اللَّتَيْنِ قَالَ اللَّهُ تَعَالَى ﴿إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ [التحريم: ٤] حَتَّى حَجَّ وَحَجَجْتُ مَعَهُ، وَعَدَلَ وَعَدَلْتُ مَعَهُ بِإِدَاوَةٍ، فَتَبَرَّزَ، ثُمَّ جَاءَ فَسَكَبْتُ عَلَى يَدَيْهِ مِنْهَا فَتَوَضَّأَ، فَقُلْتُ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ - ﷺ - اللَّتَانِ قَالَ اللهُ تَعَالَى: ﴿إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ [التحريم: ٤]؟ قَالَ وَاعَجَبًا لَكَ يَا ابْنَ عَبَّاسٍ، هُمَا عَائِشَةُ وَحَفْصَةُ.\nثُمَّ اسْتَقْبَلَ عُمَرُ الْحَدِيثَ يَسُوقُهُ قَالَ: كُنْتُ أَنَا وَجَارٌ لِي مِنَ الأَنْصَارِ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ، وَهُمْ مِنْ عَوَالِي الْمَدِينَةِ، وَكُنَّا نَتَنَاوَبُ النُّزُولَ عَلَى النَّبِيِّ - ﷺ - فَيَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا، فَإِذَا نَزَلْتُ جِئْتُهُ بِمَا حَدَثَ مِنْ خَبَرِ ذَلِكَ الْيَوْمِ مِنَ الْوَحْيِ أَوْ غَيْرِهِ، وَإِذَا نَزَلَ فَعَلَ مِثْلَ ذَلِكَ، وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ، فَلَمَّا قَدِمْنَا عَلَى الأَنْصَارِ إِذَا قَوْمٌ تَغْلِبُهُمْ نِسَاؤُهُمْ، فَطَفِقَ نِسَاؤُنَا يَأْخُذْنَ مِنْ أَدَبِ نِسَاءِ الأَنْصَارِ، فَصَخِبْتُ عَلَى امْرَأَتِي فَرَاجَعَتْنِي، فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي، قَالَتْ: وَلِمَ تُنْكِرُ أَنْ أُرَاجِعَكَ، فَوَاللهِ إِنَّ أَزْوَاجَ النَّبِيِّ - ﷺ - لَيُرَاجِعْنَهُ، وَإِنَّ إِحْدَاهُنَّ لَتَهْجُرُهُ الْيَوْمَ حَتَّى اللَّيْلِ. فَأَفْزَعَنِي ذَلِكَ وَقُلْتُ لَهَا: وَقَدْ خَابَ مَنْ فَعَلَ ذَلِكَ مِنْهُنَّ. ثُمَّ جَمَعْتُ عَلَيَّ ثِيَابِي فَنَزَلْتُ فَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ لَهَا: أَيْ حَفْصَةُ أَتُغَاضِبُ إِحْدَاكُنَّ النَّبِيَّ - ﷺ - الْيَوْمَ حَتَّى اللَّيْلِ؟ قَالَتْ: نَعَمْ. فَقُلْتُ: قَدْ خِبْتِ وَخَسِرْتِ، أَفَتَأْمَنِينَ أَنْ يَغْضَبَ اللهُ لِغَضَبِ رَسُولِهِ - ﷺ - فَتَهْلِكِي؟! لَا تَسْتَكْثِرِي النَّبِيَّ - ﷺ - وَلَا تُرَاجِعِيهِ فِى شَيْءٍ، وَلَا تَهْجُرِيهِ، وَسَلِينِي مَا بَدَا لَكِ، وَلَا يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ أَوْضَأَ مِنْكِ، وَأَحَبَّ إِلَى النَّبِيِّ - ﷺ - يُرِيدُ عَائِشَةَ -.\nقَالَ عُمَرُ: وَكُنَّا قَدْ تَحَدَّثْنَا أَنَّ غَسَّانَ تُنْعِلُ الْخَيْلَ لِغَزْوِنَا، فَنَزَلَ صَاحِبِي الأَنْصَارِيُّ يَوْمَ نَوْبَتِهِ، فَرَجَعَ إِلَيْنَا عِشَاءً فَضَرَبَ بَابِي ضَرْبًا شَدِيدًا وَقَالَ: أَثَمَّ هُوَ؟","vol":"24","page":610},{"text":"فَفَزِعْتُ فَخَرَجْتُ إِلَيْهِ، فَقَالَ: قَدْ حَدَثَ الْيَوْمَ أَمْرٌ عَظِيمٌ. قُلْتُ: مَا هُوَ؟ أَجَاءَ غَسَّانُ؟ قَالَ: لَا، بَلْ أَعْظَمُ مِنْ ذَلِكَ وَأَهْوَلُ، طَلَّقَ النَّبِيُّ - ﷺ - نِسَاءَهُ. فَقُلْتُ: خَابَتْ حَفْصَةُ وَخَسِرَتْ، قَدْ كُنْتُ أَظُنُّ هَذَا يُوشِكُ أَنْ يَكُونَ، فَجَمَعْتُ عَلَيَّ ثِيَابِي، فَصَلَّيْتُ صَلَاةَ الْفَجْرِ مَعَ النَّبِيِّ - ﷺ - فَدَخَلَ النَّبِيُّ - ﷺ - مَشْرُبَةً لَهُ فَاعْتَزَلَ فِيهَا، وَدَخَلْتُ على حَفْصَةَ فَإِذَا هِيَ تَبْكِي، فَقُلْتُ: مَا يُبْكِيكِ؟ أَلَمْ أَكُنْ حَذَّرْتُكِ هَذَا، أَطَلَّقَكُنَّ النَّبِيُّ - ﷺ -؟ قَالَتْ: لَا أَدْرِي، هَا هُوَ ذَا مُعْتَزِلٌ فِي الْمَشْرُبَةِ. فَخَرَجْتُ فَجِئْتُ إِلَى الْمِنْبَرِ، فَإِذَا حَوْلَهُ رَهْطٌ يَبْكِي بَعْضُهُمْ، فَجَلَسْتُ مَعَهُمْ قَلِيلًا ثُمَّ غَلَبَنِي مَا أَجِدُ، فَجِئْتُ الْمَشْرُبَةَ الَّتِي فِيهَا النَّبِيُّ - ﷺ - فَقُلْتُ لِغُلَامٍ لَهُ أَسْوَدَ: اسْتَأْذِنْ لِعُمَرَ.\nفَدَخَلَ الْغُلَامُ فَكَلَّمَ النَّبِيَّ - ﷺ - ثُمَّ رَجَعَ فَقَالَ: كَلَّمْتُ النَّبِيَّ - ﷺ - وَذَكَرْتُكَ لَهُ، فَصَمَتَ. فَانْصَرَفْتُ حَتَّى جَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ، ثُمَّ غَلَبَنِي مَا أَجِدُ، فَجِئْتُ فَقُلْتُ لِلْغُلَامِ: اسْتَأْذِنْ لِعُمَرَ. فَدَخَلَ ثُمَّ رَجَعَ فَقَالَ: قَدْ ذَكَرْتُكَ لَهُ، فَصَمَتَ. فَرَجَعْتُ فَجَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ، ثُمَّ غَلَبَنِي مَا أَجِدُ، فَجِئْتُ الْغُلَامَ فَقُلْتُ: اسْتَأْذِنْ لِعُمَرَ. فَدَخَلَ ثُمَّ رَجَعَ إِلَيَّ فَقَالَ: قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ. فَلَمَّا وَلَّيْتُ مُنْصَرِفًا -قَالَ:- إِذَا الْغُلَامُ يَدْعُونِي فَقَالَ: قَدْ أَذِنَ لَكَ النَّبِيُّ - ﷺ -. فَدَخَلْتُ على رَسُولِ اللهِ - ﷺ - فَإِذَا هُوَ مُضْطَجِعٌ على رِمَالِ حَصِيرٍ، لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشٌ، قَدْ أَثَّرَ الرِّمَالُ بِجَنْبِهِ، مُتَّكِئًا على وِسَادَةٍ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ، فَسَلَّمْتُ عَلَيْهِ ثُمَّ قُلْتُ وَأَنَا قَائِمٌ: يَا رَسُولَ اللهِ، أَطَلَّقْتَ نِسَاءَكَ؟ فَرَفَعَ إِلَيَّ بَصَرَهُ فَقَالَ: «لَا». فَقُلْتُ: اللهُ أَكْبَرُ. ثُمَّ قُلْتُ وَأَنَا قَائِمٌ أَسْتَأْنِسُ: يَا رَسُولَ اللهِ، لَوْ رَأَيْتَنِي وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ، فَلَمَّا قَدِمْنَا الْمَدِينَةَ إِذَا قَوْمٌ تَغْلِبُهُمْ نِسَاؤُهُمْ، فَتَبَسَّمَ النَّبِيُّ - ﷺ -، ثُمَّ قُلْتُ: يَا رَسُولَ اللهِ، لَوْ رَأَيْتَنِي وَدَخَلْتُ على حَفْصَةَ فَقُلْتُ لَهَا: لَا يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى النَّبِيِّ - ﷺيُرِيدُ عَائِشَةَ- فَتَبَسَّمَ النَّبِيُّ - ﷺ - تَبَسُّمَةً أُخْرَى، فَجَلَسْتُ حِينَ رَأَيْتُهُ تَبَسَّمَ، فَرَفَعْتُ بَصَرِي فِي بَيْتِهِ، فَوَاللهِ مَا رَأَيْتُ فِي بَيْتِهِ شَيْئًا يَرُدُّ الْبَصَرَ غَيْرَ أَهَبَةٍ ثَلَاثَةٍ، فَقُلْتُ: يَا رَسُولَ اللهِ، ادْعُ اللهَ فَلْيُوَسِّعْ عَلَى أُمَّتِكَ، فَإِنَّ فَارِسًا وَالرُّومَ قَدْ وُسِّعَ عَلَيْهِمْ، وَأُعْطُوا الدُّنْيَا وَهُمْ لَا يَعْبُدُونَ اللهَ. فَجَلَسَ النَّبِيُّ - ﷺوَكَانَ مُتَّكِئًا.","vol":"24","page":611},{"text":"فَقَالَ: «أَوَفِى هَذَا أَنْتَ يَا ابْنَ الْخَطَّابِ؟ إِنَّ أُولَئِكَ قَوْمٌ عُجِّلُوا طَيِّبَاتِهِمْ فِي الْحَيَاةِ الدُّنْيَا». فَقُلْتُ: يَا رَسُولَ اللهِ، اسْتَغْفِرْ لِي.\nفَاعْتَزَلَ النَّبِيُّ - ﷺ - نِسَاءَهُ مِنْ أَجْلِ ذَلِكَ الْحَدِيثِ حِينَ أَفْشَتْهُ حَفْصَةُ إِلَى عَائِشَةَ تِسْعًا وَعِشْرِينَ لَيْلَةً، وَكَانَ قَالَ: «مَا أَنَا بِدَاخِلٍ عَلَيْهِنَّ شَهْرًا». مِنْ شِدَّةِ مَوْجِدَتِهِ عَلَيْهِنَّ حِينَ عَاتَبَهُ اللهُ، فَلَمَّا مَضَتْ تِسْعٌ وَعِشْرُونَ لَيْلَةً دَخَلَ على عَائِشَةَ فَبَدَأَ بِهَا، فَقَالَتْ لَهُ عَائِشَةُ: يَا رَسُولَ اللهِ، إِنَّكَ كُنْتَ قَدْ أَقْسَمْتَ أَنْ لَا تَدْخُلَ عَلَيْنَا شَهْرًا، وَإِنَّمَا أَصْبَحْتَ مِنْ تِسْعٍ وَعِشْرِينَ لَيْلَةً أَعُدُّهَا عَدًّا. فَقَالَ: «الشَّهْرُ تِسْعٌ وَعِشْرُونَ». فَكَانَ ذَلِكَ الشَّهْرُ تِسْعًا وَعِشْرِينَ لَيْلَةً.\nقَالَتْ عَائِشَةُ: ثُمَّ أَنْزَلَ اللهُ تَعَالَى آيَةَ التَّخَيُّرِ فَبَدَأَ بِي أَوَّلَ امْرَأَةٍ مِنْ نِسَائِهِ فَاخْتَرْتُهُ، ثُمَّ خَيَّرَ نِسَاءَهُ كُلَّهُنَّ فَقُلْنَ مِثْلَ مَا قَالَتْ عَائِشَةُ. [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح ٩/ ٢٧٨].\nذكر فيه حديث ابن عباس - ﵄ -، وقد سلف في: المظالم، في باب: الغرفة بطوله (^١)، وفي آخر: وقال عبيد بن حنين: سمع ابن عباس من عمر: اعتزل النبي - ﷺ - أزواجه (^٢)، وهو مطابق لما ترجم له، وسلف بعضه في: العلم (^٣).\nوفيه: بذل الرجل المال لابنته بتحسين عشرة زوجها؛ لأن ذلك صيانة لعرضه وعرضها، وبذل المال في صيانة العرض واجب.\nوفيه: تعريض الرجل لابنته بترك الاستنكار من الزوج، إذا كان ذلك يؤذيه ويحرجه.\n_________\n(^١) سلف برقم (٢٤٦٨).\n(^٢) سلف برقم (٤٩١٣) كتاب: التفسير، باب: ﴿تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللهُ غَفُورٌ رَحِيمٌ (١) قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾.\n(^٣) سلف برقم (٨٩) باب: التناوب في العلم.","vol":"24","page":612},{"text":"وفيه: سؤال العالم عن بعض أمور أهله، إذا كان في ذلك سنة تنقل، ومسألة تحفظ، وإن كان فيه غضاضة، وعما لا غضاضة فيه، وإن كان من سره.\nوفيه: توقير للعالم عما يخشى أن يجشمه، والمطل بذلك إذا لم يخش فواته، فإذا خشي ذلك جاز للطالب أن يفتش عما فيه غضاضة، وما لا غضاضة فيه.\nوفيه: إجابة العالم في ابنته وفي امرأته مما سلف لها من خطأ، وما ضلت فيه من سنة.\nوفيه: سؤال العالم في الخلوات وفي موضع التبرز، لا سيما إذا كان في شيء من أمر نسائه وأسراره، فلا يجب أن يسأل عن ذلك في جماعة الناس، ويترقب المواضع الخالية.\nفصل:\nوفيه -كما قال الطبري (^١) -: الدلالة الواضحة على أن الذي هو أصلح للمرء وأحسن به الصبر على أذى أهله، والإغضاء عنهم، والصفح عما ناله منهم من مكروه في ذات نفسه دون ما كان في ذات الله، وذلك الذي ذكره عمر عن رسول الله - ﷺ - من صبره على ما يكون إليه منهن من الشدة على رسول الله - ﷺ -، وأذاهن وهجرهن له، ولم يذكر عن رسول الله - ﷺ - أنه عاقبهن على ذلك، بل ذكر أن عمر هو الذي وعظهن عليه دون رسول الله - ﷺ -، وبنحو الذي ذكر عن عمر من خلق رسول الله - ﷺ - تتابعت الأخبار عنه، وإلى مثله ندب أمته - ﵇ -، وقد قال فيما روته عائشة - ﵂ - عنه - ﷺ -: \"خيركم خيركم لأهله،\n_________\n(^١) \"تهذيب الآثار\" مسند عمر بن الخطاب ١/ ٤٠٧ وما بعدها.","vol":"24","page":613},{"text":"وأنا خيركم لأهلي\" (^١). وخطب -فيما رواه عبد الله بن زمعة- فذكر النساء فقال: \"علام يعمد أحدكم فيجلد (امرأته) (^٢) جلد العبد، ولعله يضاجعها من يومه\" (^٣) ويأتي هذا قريبًا في البخاري (^٤).\n_________\n(^١) رواه الترمذي (٣٨٩٥) كتاب: المناقب، باب: فضل أزواج النبي - ﷺ -، والدارمي ٣/ ١٤٥١ (٢٣٠٦) كتاب: النكاح، باب: في حسن معاشرة النساء -دون شطره الأخير- والطبري في \"تهذيب الآثار\" ١/ ٤٠٨ (٦٧٩) مسند عمر بن الخطاب، وابن حبان ٩/ ٤٨٤ (٤١٧٧)، وأبو نعيم في \"الحلية\" ٧/ ١٣٨، والبيهقي في \"السنن\" ٧/ ٤٦٨، وفي \"الشعب\" ٦/ ٤١٥ (٨٧١٨)، ٧/ ٤٦٦ (١١٠١٤) وعند بعضهم زيادة، كلهم من طريق محمد بن يوسف الفريابي عن سفيان عن هشام بن عروة عن أبيه عن عائشة به.\nورواه البزار كما في \"الكشف\" (١٤٨١)، والطبري في \"تهذيب الآثار\" ١/ ٤٠٨ (٦٧٨) مسند عمر بن الخطاب. كلاهما من طريق محمد بن عبد الرحمن الطفاوي عن هشام بن عروة عن أبيه عن عائشة به.\nورواه الطبراني في \"الأوسط\" ٦/ ١٨٧ (٦١٤٥) من طريق روح بن القاسم عن هشام بن عروة عن أبيه عن عائشة به.\nقال الترمذي: هذا حديث حسن غريب صحيح من حديث الثوري، ما أقل من رواه عن الثوري، وروي هذا عن هشام بن عروة عن أبيه عن النبي - ﷺ - مرسلًا. اهـ. والحديث أورده الألباني في \"الصحيحة\" (٢٨٥) من طريق سفيان الثوري ثم قال: إسناده صحيح على شرط الشيخين. اهـ. ثم ذكر له شاهدين من حديث ابن عباس وابن عمرو.\n(^٢) في الأصول: أمته، والمثبت من مصادر تخريج الحديث.\n(^٣) سلف برقم (٤٩٤٢) كتاب: التفسير، سورة الشمس، وكذا رواه مسلم (٢٨٥٥) كتاب الجنة، باب: النار يدخلها الجبارون، وأحمد في \"المسند\" ٤/ ١٧، واللفظ له.\n(^٤) سيأتي قريبًا برقم (٥٢٠٤) كتاب: النكاح، باب: ما يكره من ضرب النساء، كما سيأتي أيضًا برقم (٦٠٤٢) كتاب: الأدب، باب: قول الله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾.","vol":"24","page":614},{"text":"وأما حديث ابن عباس - ﵄ - (مرفوعًا) (^١): \"علق سوطك حيث يراه الخادم\" (^٢) وحديث أبي ذر: \"أخف أهلك في الله ولا ترفع عنهم عصاك\" (^٣). فقيل: أسانيدهما واهية، وأفضل ما تخلق به الرجل في أهله الصفح عنهم، على ما صح به الخبر عن رسول الله - ﷺ -،\n_________\n(^١) من (غ).\n(^٢) رواه البخاري في \"الأدب المفرد\" (١٢٢٩)، والبزار كما في \"الكشف\" (٢٠٧٧)، والطبري في \"تهذيب الآثار\" ١/ ٤١١ (٦٨٣) مسند عمر، والطبراني ١٠/ ٢٨٤ - ٢٨٥ (١٠٦٦٩ - ١٠٦٧٢)، وفي \"الأوسط\" ٤/ ٣٤١ (٤٣٨٢) والخطيب في \"تاريخ بغداد\" ١٢/ ٢٠٣، كلهم من طريق علي بن عبد الله بن عباس عن أبيه ابن عباس مرفوعًا -وجاء عند بعضهم: \"حيث يراه أهل البيت\"- والحديث أورده الهيثمي في \"المجمع\" ٨/ ١٠٦ وقال: وإسناد الطبراني حسن. اهـ.\nكما حسنه العجلوني في \"كشف الخفاء\" (١٧٤٢)، والحديث أورده أيضًا الألباني في \"الصحيحة\" (١٤٤٧) وقال: الحديث حسن إن شاء الله. اهـ.\nوفي الباب عن ابن عمر، وجابر، يراجع \"المقاصد الحسنة\" (٧٠١).\n(^٣) رواه الطبري في \"تهذيب الآثار\" ١/ ٤١٢ (٦٨٥) مسند عمر، والطبراني في \"الدعاء\" ٣/ ١٥٤٤ - ١٥٤٥ (١٦٤٩) كلاهما من طريق النضر بن معبد عن محمد بن واسع، عن عبد الله بن الصامت عن أبي ذر مرفوعًا، بزيادة فيه.\nقلت: وعبد الله بن الصامت ومحمد بن واسع كلاهما ثقة. \"التقريب\" (٣٣٩١، ٦٣٦٨) وأما عن النضر بن معبد فقال أبو حاتم: لين الحديث يكتب حديثه. وقال يحيى: ليس بشيء.\nوقال النسائي: ليس بثقة. \"الجرح والتعديل\" ٨/ ٤٧٤ (٢١٧٨)، و\"لسان الميزان\" ٧/ ٢٠٥ (٨٨٩٢) لكن قد تابع النضر سلامُ أبو المنذر، وهذِه المتابعة رواها الطبراني في \"الدعاء\" ٣/ ١٥٤٣ (١٦٤٨).\nهذا وقد ورد الحديث في \"الإرواء\" (٢٠٢٦) من رواية معاذ مرفوعًا، واستشهد له الألباني بحديثين من رواية أبي الدرداء وأم أيمن، ثم قال في الخاتمة: وجملة القول أن الحديث بهذِه الطرق والشواهد صحيح بلا ريب. اهـ.\nوفي الباب أيضًا عن عبادة بن الصامت.","vol":"24","page":615},{"text":"وقيل: بل صحيحة؛ ومعنى ذلك أن يضرب الرجل امرأته إذا رأى منها ما يكره فيما يجب عليها فيه طاعته، واعتلوا بأن جماعة من الصحابة كانوا يفعلون ذلك.\nروي عن جرير، عن مغيرة، عن أم موسى قالت: كانت ابنة علي بن أبي طالب تحت عبد الله بن أبي سفيان بن الحارث بن عبد المطلب فربما ضربها، فتجيء إلى الحسن بن علي فتشتكي، وقد لزق (درع حرير) (^١) بجسدها من الضرب فيقسم عليها لَترجعن إلى بيت زوجها.\nوروى أبو أسامة، عن هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء قالت: كنت رابعة أربع نسوة تحت الزبير، وكان إذا عتب على إحدانا أخذ عودًا من المشجب، فضربها به حتى يكسر عليها.\nوروى شعبة عن عمارة قال: دخلت على أبي مجلز فذكر بينه وبين امرأته كلام، فرفع العصا فشجها قدر نصف أنملة أصبعه.\nوكان محمد بن عجلان يحدث بقوله - ﵇ -: \"لا ترفع عصاك عن أهلك\". فكان يشتري سوطًا فيعلقه في قُبَّته؛ لتنظر إليه امرأته وأهله.\nوقال آخرون: بل ذلك أمرٌ منه بالأدب والوعظ، وأن لا يخلو من تفقدهم بما يكون لهن (مانعًا) (^٢) من الفساد عليهم، والخلاف لأميرهم، ومنه قول العرب: شق فلان عصا المسلمين: إذا خالف ألفتهم، وفرق جماعتهم. ومن ذلك قيل للرجل إذا قام بالمكان واستقر به واجتمع إليه أمره: قد ألقى فلان عصاه، وضرب فيه أرواقه. فأما ضربها لغير (الهجر) (^٣) في المضجع فغير جائز له، بل هو محرم عليه، قالوا: وقد\n_________\n(^١) كذا في الأصول، وفي \"تهذيب الآثار\": درع من حديد.\n(^٢) في الأصول: نافعًا، والمثبت هو الصواب كما في \"تهذيب الآثار\".\n(^٣) في الأصل: الهرب، والمثبت هو الصواب.","vol":"24","page":616},{"text":"حرم الله أذى المؤمنين والمؤمنات بغير ما اكتسبوا؛ فكذلك ضربهن بغير ما اكتسبن حرام.\nقال: والصواب أنه غير جائز لأحد ضرب أحد ولا أذاه إلا بالحق؛ لقوله تعالى: ﴿وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا﴾ [الأحزاب: ٥٨]. سواء كان المضروب امرأة أو مملوكًا أو صغيرًا؛ لأن الله تعالى قد أباح لهؤلاء ضرب من ذكر بالمعروف على ما فيه صلاحهم.\nوأما حديث: \"لا ترفع عصاك عن أهلك\" (^١) فمحمول على الترهيب في ذات الله؛ لئلا يركبوا ما لا ينبغي، فتبقى سبة، إذ كان - ﵇ - قيمًا على أهله وراعيًا عليهم، كما جعل الأمير راعيًا على رعيته، وعلى الراعي رعاية رعيته بما يصلحهم دِينًا ودُنيا، يوضحه قوله لفاطمة بنت قيس: \"أما أبو جهم فلا يضع عصاه عن عاتقه\" (^٢). أعلمها شدته على أهله، فلو كان ما ذكروه لم يكن لتزهيده فيه بما ذكر معنى، إذ الوعظ لا يوجب لصاحبه ذمًّا وقدحًا (^٣). وقد جاء: \"أما أبو جهم فضراب للنساء\" (^٤).\nفصل:\nوفيه: أن لذي السلطان وغيره اتخاذ الحجبة؛ ليحول بينه وبين من أراده، ومن الوصول إليه إلا بإذنه لهم؛ لقول عمر - ﵁ - (ورسول الله - ﷺ - في مشربة له، وعلى بابها غلام أسود).\n_________\n(^١) تقدم تخريجه.\n(^٢) رواه مسلم (١٤٨٠) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٣) هنا انتهى كلام الطبري ﵀. انظر \"تهذيب الآثار\" مسند عمر ١/ ٤٠٧ - ٤٢٥ بتصرف.\n(^٤) رواه مسلم (١٤٨٠/ ٤٧).","vol":"24","page":617},{"text":"وفيه: بيان أن ما روي عن رسول الله - ﷺ -: لم يكن له بواب (^١). أن معناه: لم يكن له بواب في الأوقات التي يظهر فيها لحاجات الناس ويبرز لهم فيها، فأما في الأوقات التي يخلو بنفسه فيها فيما لا بد له منه، فإنه قد كان يتخذ فيها أحيانًا بوابًا وحاجبًا، ليُعْلِمَ مَنْ قَصَدَه أنه خالٍ بما لا بد له منه من قضاء حاجة، وتلك هي الحال التي وصف عمر أنه وجد على باب مشربته بوابًا. وتأتي زيادة في هذا المعنى في: الأحكام، في باب: ما ذكر أنه - ﵇ - لم يكن له بواب (^٢).\nقال المهلب: وفيه: أن للإمام والعالم أن يحتجب في بعض الأوقات عن بطانته، وخاصة عندما يطرقه، ويحدث عليه من المشقة مع أهله وغيرهم، حتى يذهب ما بنفسه من ذلك؛ ليلقى الناس بعد ذلك وهو منبسط إليهم غير مشتكٍ لما عرض له.\nفصل:\nفي سكوته - ﵇ - عن الإذن لعمر في تلك الحال الرفق بالأصهار، والحياء منهم عندما يقع للرجل مع أهله؛ لأنه - ﷺ - لو أمر غلامه برد عمر وصرفه، لم يجز لعمر أن ينصرف مرة بعد أخرى حتى أذن له - ﵇ - فدخل عليه، فدل ذلك أن السكوت قد يكون أبلغ من الكلام وأفضل في بعض الأحايين.\nفصل:\nوفيه: الإبانة -كما قال الطبري- (عن أن كل) (^٣) لذة وشهوة قضاها\n_________\n(^١) سلف برقم (١٢٨٣) كتاب: الجنائز، باب: زيارة القبور، من حديث أنس، ورواه أيضًا مسلم (٩٢٦) كتاب: الجنائز، باب: في الصبر على المصيبة.\n(^٢) سيأتي برقم (٧١٥٤) من حديث أنس أيضًا.\n(^٣) في الأصول: عن أكل، والمثبت هو الصواب.","vol":"24","page":618},{"text":"المرء في الدنيا فيما له مندوحة عنها، فهو استعجال من نعيم الآخرة الذي لو لم يستعجله في الدنيا كان مدخورًا له في الآخرة؛ وذلك لقوله - ﵇ -: \"أولئك قوم عجلت لهيم طيباتهم في الدنيا\". فأخبر أن ما أوتيه فارس والروم من نعيم الدنيا تعجيل من الله لهم نظير ما ادخر لأهل عبادته عنده، فكره - ﵇ - لأمته أن تؤتى مثل ما أوتي فارس والروم علي سبيل التلذذ والتنعم.\nفأما على صرفه في وجوهه وتفريقه في سبله التي أمر الله بوضعه فيها، فلاشك في فضل ذلك وشرف منزلته، إذ هو من باب منازل الامتحان والصبر على المحن، مع أن الشكر على النعم أفضل من الصبر على الضراء وحدها (^١).\nفصل:\nمعنى: (فَتَبَرَّزَ): خرج إلى البراز، وهو ما برز عن البيوت والدور وبعد.\nومعنى: (سكبت): صببت، يقال: سكبت أسكب سكبًا، وهو ماء مسكوب: إذا سال.\nوقوله: (وَهُمْ مِنْ عَوَالِي المَدِينَةِ)، العوالي: جمع عالية، وهو ما ارتفع من نجد إلى تهامة. والسوافل: ما سفل من ذلك. ومعنى (تراجعني): ترادني، ومنه قوله تعالى: ﴿على رَجْعِهِ لَقَادِرٌ﴾ [الطارق: ٨]. قيل: عني به: رد الماء في الصلب، وقيل: عني به: رد الإنسان بعد الكبر إلى الصغر، وقيل: عني به رد الإنسان بعد مماته كهيئته قبل مماته. وقد أسلفنا هناك أن المراد بالجارة الضرة، وهو كلام العرب،\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣١٣ - ٣١٤.","vol":"24","page":619},{"text":"ومنه قول حَمَلَ بن مالك: كنت بين جارتين (^١)، في معنى ضرتين. قال ابن سيرين: وكانوا يكرهون أن يقولوا: ضرة. ويقولون: إنها لا تذهب من رزقها بشيء، ويقولون: جارة. والعرب تسمي صاحب الرجل وخليطه جاره، والصاحبة والخليطة [جارة] (^٢)، وتسمى زوجة الرجل جارة؛ لاصطحابهما ومخالطة كل واحد منهما صاحبه، وقد سلف في حديث: \"الجار أحق بسقبه\" (^٣).\nفصل:\nوفيه: الإلحاح في الاستئذان، وأن يستأذن ثلاثًا، وإن علم أنه سمعه، وقال مالك: إن علم أنه لم يسمعه فلا بأس أن يزيد على الثلاثة (^٤)، وقيل: لا يجوز ذلك لعموم النهي عن ذلك.\n_________\n(^١) رواه البيهقي ٨/ ١١٤.\n(^٢) زيادة يقتضيها السياق من \"شرح ابن بطال\" ٧/ ٣١٥.\n(^٣) سلف برقم (٢٢٥٨).\n(^٤) انظر: \"المعونة\" ٢/ ٥٧٨.","vol":"24","page":620},{"text":"<span data-type='title' id=toc-3169>٨٤ - باب صَوْمِ الْمَرْأَةِ بِإِذْنِ زَوْجِهَا تَطَوُّعًا</span>\n٥١٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - «لَا تَصُومُ الْمَرْأَةُ وَبَعْلُهَا شَاهِدٌ إِلاَّ بِإِذْنِهِ». [انظر: ٢٠٦٦ - مسلم: ١٠٢٦ - فتح ٩/ ٢٩٣].\nذكر فيه حديث معمر، عن همام بن منبه، عن أبي هريرة ﵁، عن النبي - ﷺ - قال: \"لا تصوم المرأة وبعلها شاهد إلا بإذنه\".\nهذا الحديث أخرجه مسلم أيضًا، وفي لفظ: \"لا يحل\" مكان: \"لا تصوم\" ويأتي (^١)، ولأبي داود: \"لا تصومن امرأة يومًا سوى شهر رمضان، وزوجها شاهد إلا بإذنه\" وحسنه الترمذي، وصححه ابن حبان، واللفظ له (^٢)، وهو طبق ما ترجم له، ولابن الجوزي في \"حدائقه\" من حديث ليث، عن عطاء، عن ابن عباس: سألت امرأة النبي - ﷺ - ما حق الرجل على امرأته؟ قال: \"لا تصوم يومًا تطوعًا إلا بإذنه\" (^٣). مع أن\n_________\n(^١) سيأتي برقم (٥١٩٥) باب: لا تأذن المرأة في بيت زوجها لأحد إلا بإذنه.\n(^٢) أبو داود (٢٤٥٨)، والترمذي (٧٨٢) وابن حبان ٨/ ٣٣٩ (٣٥٧٣)، ورواه أيضًا ابن ماجه (١٧٦١).\n(^٣) رواه أبو يعلى كما في \"إتحاف الخيرة\" ٤/ ٧٧ (٣١٩٨)، و\"المطالب العالية\" ٨/ ٣٣٢ (١٦٦٤) مطولًا من هذا الطريق. وليث هو ابن أبي سليم، قال الحافظ في \"التقريب\" (٥٦٨٥): صدوق اختلط جدًّا ولم يتميز حديثه فترك. اهـ.\nورواه البيهقي ٧/ ٢٩٢ - ٢٩٣ من طريق ليث عن مجاهد عن ابن عباس مرفوعًا. ورواه مسدد كما في \"المطالب\" ٨/ ٣٣٤ (١٦٦٥)، والبزار كما في \"الكشف\" (١٤٦٤)، وأبو يعلى في \"المسند\" ٤/ ٣٤٠ - ٣٤١ (٢٤٥٥).\nقال الهيثمي في \"المجمع\" ٤/ ٣٠٦ - ٣٠٧: فيه حسين بن قيس المعروف بحنش وهو ضعيف وقد وثقه حصين بن نمير وبقية رجاله ثقات اهـ.\nوضعفه البوصيري في \"إتحاف الخيرة\" ٤/ ٧٥ (٣١٩٦)، والألباني في \"الضعيفة\" بعد حديث (٣٥١٥).","vol":"25","page":9},{"text":"حديث الباب يؤخذ منه أيضًا؛ فإن قوله: \"وَبَعْلُهَا شَاهِدٌ\" (يفهمه) (^١) إذ لو كان فرضًا لصاماه، ولا يقال: يحتمل أن يكون زوجها مريضًا أو قدم من سفر؛ لبعده.\nوقوله: (\"لَا تَصُومُ\"). قال القرطبي: صوابه: لا تصم؛ لأنه مجزوم بالأمر، وكذا قال ابن التين؛ لأنه نهي، والنهي يجزم الفعل، فيلتقي ساكنان فتحذف الواو. قلت: وفي مسلم: \"لا تصم المرأة\" الحديث (^٢)، وفي أبي داود: سبب هذا الحديث -من طريق أبي سعيد الخدري- جاءت امرأة إلى رسول الله - ﷺ - ونحن عنده، فقالت: يا رسول الله، إن زوجي صفوان بن المعطل يضربني إذا صليت، ويفطرني إذا صمت .. الحديث، فقال: \"لا تصوم امرأة إلا بإذن زوجها\" (^٣)، وفي لفظ للزبير في \"الفكاهة\": \"لا تصوم تطوعًا إلا بإذنه\".\nقال البزار: هذا الحديث كلامه منكر، ونكرته أن الأعمش لم يقل: حدثنا أبو صالح. (فأحسب أنه) (^٤) أخذه عن رجل غير ثقة، وأمسك عن ذكر الرجل، فصار الحديث ظاهر إسناده حسنًا، وكلامه منكر لما فيه، ورسول الله - ﷺ - يمدح هذا الرجل ويذكره بخير، وليس للحديث عندي أصل (^٥).\n_________\n(^١) كلمة غير واضحة في الأصول، ولعل ما أثبتناه هو الصواب.\n(^٢) مسلم (١٠٢٦).\n(^٣) أبو داود (٢٤٥٩) وقال الحافظ في \"الإصابة\" ٢/ ١٩١ (٤٠٨٩): إسناده صحيح. اهـ .. وكذا صححه الألباني في \"الإرواء\" (٢٠٠٤) ونقل تصحيحه عن غير واحد، فلينظر.\n(^٤) في الأصول: أما خشيت. والمثبت ما يقتضيه السياق، ويطابق ما في مصادر التخريج.\n(^٥) قول البزار هذا، نقله العظيم آبادي عن المنذري عنه وقد رد العظيم آبادي استنكار البزار؛ مستدلًا بمتابعات لأبي صالح والأعمش وجرير.\nانظر \"عون المعبود\" ٧/ ١٣١. =","vol":"25","page":10},{"text":"وفيما ذكره نظر، ولعل نكارته من قوله: إنها تصوم وأنا شاب. فلا (أصبر) (^١)، فإنه قد سلف في قصة الإفك أنه لا يأتي النساء (^٢) -أعني: صفوان بن المعطل- فإنه معارض (^٣). وأما قوله فيه: إنه لا يصلي صلاة الفجر حتى تطلع الشمس. فلعل المراد قرب طلوعها؛ لأن صلاته - ﵇ - كانت بغلس، فصلاته بالنسبة إليه كالطلوع.\nفصل:\nقد ذكرنا رواية أبي داود وغيره أنها في التطوع، ولم يظفر به المهلب، وإنما قال: هو المراد بحديث البخاري عند العلماء كما ترجم له؛ لإجماعهم على أن الزوج ليس له أن يمنعها من أداء الفرائض اللازمة (^٤).\n_________\n= تنبيه: قال محققا \"مختصر سنن أبي داود\" أحمد شاكر ومحمد حامد الفقي معقبين على هذا الحديث: ليس في النسخة الخطية عن المنذري كلام في هذا الحديث. ثم ساقا ما في \"عون المعبود\" من قول المنذري عن البزار ثم قالا: وكذا بهامش نسخة المنذري قول البزار فقط. انظر \"مختصر السنن\" ٣/ ٣٣٧.\n(^١) في الأصول: (يصبر). والمثبت هو الموافق لما في مصدر التخريج.\n(^٢) سلف برقم (٤١٤١) من حديث عائشة، وفيه أن صفوان قال: ما كشفت من كنف أنثى قط.\n(^٣) ذكر ابن القيم في \"تهذيبه\" ٣/ ٣٣٦ المطبوع مع \"مختصر المنذري\" أن هناك من أعل حديث أبي سعيد المتقدم بتعارضه مع حديث عائشة في حادثة الإفك -كما صنع المصنف هنا- وتعقب ذلك القول ابن القيم قائلًا: وفي هذا نظر، فلعله تزوج بعد ذلك. اهـ.\nثم وجدت أن الحافظ ذكر في \"الإصابة\" ٢/ ١٩١ ترجمة صفوان، أن البخاري أعل حديث أبي سعيد بمثل هذا أيضًا، ثم أجاب الحافظ عنه بمثل جواب ابن القيم.\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ٣١٦.","vol":"25","page":11},{"text":"وقوله: (\"لَا تَصُومُ إِلَّا بِإِذْنِهِ\") محمول على الندب لا على الإلزام، وإنما هو من حسن المعاشرة، وخوف المخالفة التي هي سبب البغضة، ولها أن تفعل من غير الفرائض ما لا يضره ولا يمنعه من واجباته بغير إذنه، وليس له أن يعطل عليها شيئًا من طاعة الله إذا دخلت فيه بغير إذنه. قلت: ظاهره التحريم، ويؤيده رواية البخاري الآتية في باب لا تأذن في بيته. \"لا يحل\" (^١).\nومراعاة حق الزوج واجبة، وله تحليلها من حج وعمرة مطوعين لم يأذن فيه، وفي الفرض قولان: أظهرهما كذلك.\nقال (^٢): وفيه حجة لمالك ومن وافقه في أن من أفطر في صيام التطوع عامدًا عليه القضاء؛ لأنه لو كان للرجل أن يفسد عليها صومها بجماع ما احتاجت إلى إذنه، ولو كان مباحًا كان إذنه لا معنى له. وهو قول أبي حنيفة وأبي ثور، خلافًا للشافعى وأحمد وإسحاق، حيث قالوا: لا قضاء عليه (^٣).\nوفيه: أن حقوق الزوج آكد على المرأة من التطوع بالخير.\nواختلف العلماء في قضاء رمضان على قولين:\nأحدهما: ليس لها ذلك بل يؤخر إلى شعبان.\nوثانيهما: لها، وحديث عائشة - ﵂ - يدل له، معللة بالشغل برسول الله - ﷺ - (^٤).\n_________\n(^١) سيأتي برقم (٥١٩٥).\n(^٢) أي: المهلب.\n(^٣) انظر: \"الاستذكار\" ١٠/ ٢٠٢ - ٢٠٣.\n(^٤) رواه مسلم (١١٤٦).","vol":"25","page":12},{"text":"<span data-type='title' id=toc-3170>٨٥ - باب إِذَا بَاتَتِ الْمَرْأَةُ مُهَاجِرَةً فِرَاشَ زَوْجِهَا</span>\n٥١٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ أَنْ تَجِيءَ لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ». [انظر: ٣٢٣٧ - مسلم: ١٤٣٦ - فتح ٩/ ٢٩٣].\n\n٥١٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا بَاتَتِ الْمَرْأَةُ مُهَاجِرَةً فِرَاشَ زَوْجِهَا لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تَرْجِعَ». [انظر: ٣٢٣٧ - مسلم: ١٤٣٦ - فتح ٩/ ٢٩٤].\nذكر فيه حديث أبي هريرة - ﵁ - السالف في بدء الخلق عن النبي - ﷺ - \"إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إلى فِرَاشِهِ فَأَبَتْ أَنْ تَجِيءَ لَعَنَتْهَا المَلَائِكَةُ حَتَّى تُصْبحَ\".\nوحديثه أيضًا: \"إِذَا بَاتَتِ المَرْأة مُهَاجِرَةً فِرَاشَ زَوْجِهَا لَعَنَتْهَا المَلَائِكَةُ حَتَّى تَرْجِعَ\". وأخرجه مسلم أيضًا.\nالشرح:\nفي الأول ابن أبي عدي، وهو محمد بن أبي عدي، إبراهيم أبو عمرو.\nوفيه: سليمان، وهو الأعمش عن أبي حازم وهو سلمان، ورواه في الثاني عن أبي هريرة - ﵁ - زرارة بن أوفى أبو حاجب العامري الحرشي قاضي البصرة، مات وهو ساجد سنة ست أو ثمان ومائة. وفي لفظ: \"ما من رجل يدعو امرأته إلى فراشه فتأبى عليه، إلا كان الذي في السماء ساخطًا عليها حتى يرضى عنها\" (^١)، وهو يوجب أن منع الحقوق\n_________\n(^١) رواه مسلم (١٤٣٦/ ١٢١).","vol":"25","page":13},{"text":"كلها مالًا وبدنًا مما يوجب سخط الرب ﷻ، إلا أن يتغمدها بعفوه، فالزوج إنما بذل العوض عن الاستمتاع، فإذا منعت فقد ظلمته، والظالم ملعون، قال تعالى: ﴿أَلَا لَعْنَةُ اللهِ على الظَّالِمِينَ﴾ [هود: ١٨].\nوفيه: جواز لعن العاصي المسلم إذا كان على وجه الإرهاب له؛ لئلا يواقع الفعل، فإذا واقعه يدعا له بالتوبة والهداية.\nوفيه: أن الملائكة تدعو على أهل المعاصي ما داموا في المعصية، وذلك يدل أنهم يدعون لأهل الطاعة ما داموا فيها.\nفصل:\nجاء نحو ما ذكره البخاري أحاديث:\nمنها: حديث جابر رفعه: \"ثلاثة لا يقبل الله لهم صلاة، ولا يرفع لهم إلى السماء حسنة: العبد الآبق حتى يرجع إلى مواليه، والمرأة الساخط عليها زوجها حتى يرضى، والسكران حتى يصحو\". أخرجه ابن عدي (^١)، وأخرجه الترمذي من حديث أنس: لعن رسول الله - ﷺ - ثلاثة: امرأة باتت وزوجها عليها ساخط .. الحديث (^٢)، وإسناده ضعيف، وحديث أبي أمامة مرفوعًا: \"لا تجاوز صلاتهم آذانهم: امرأة باتت وزوجها عليها ساخط .. \" الحديث. ثم قال حديث حسن غريب (^٣).\nومنها: حديث العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة - ﵁ -: لعن رسول الله - ﷺ - المسوفة والمعلة، أما المسوفة فهي\n_________\n(^١) \"الكامل في الضعفاء\" ٤/ ١٨٠.\n(^٢) الترمذي (٣٥٨)، وقال: حديث أنس لا يصح؛ لأنه قد روي هذا الحديث عن الحسن عن النبي - ﷺ - مرسل. اهـ.\n(^٣) الترمذي (٣٦٠).","vol":"25","page":14},{"text":"التي إذا أرادها زوجها قالت: سوف وسوف، والمعلة -وفي لفظ (المفسلة) (^١) - هي التي إذا أرادها زوجها قالت: إني حائض، وليست بحائض (^٢). أخرجه ابن الجوزي في كتاب \"النساء\" من حديث يحيى بن العلاء، عن العلاء، به، والطبراني في كتاب \"العشرة\" (^٣) ويحيى هذا ضعيف، وأخرجه ابن عدي بلفظ: \"إذا أراد أحدكم امرأته فلا تمنعه نفسها وإن كانت على رأس تنور أو ظهر قتب\" (^٤).\nومنها: حديث أم سلمة رفعته: \"أيما امرأة ماتت وزوجها عنها راضٍ دخلت الجنة\". أخرجه الترمذي وقال: حسن غريب (^٥).\nومنها: حديث الزبير بن عدي، عن أنس يرفعه: \"إذا صلت المرأة خمسها، وصامت شهرها، وأطاعت زوجها، وحفظت فرجها دخلت الجنة\" (^٦). أخرجه ابن الجوزي له أيضًا، وله من حديث أيوب بن عتبة، ومحمد بن جابر -عند ابن عدي- عن قيس بن طلق، عن أبيه\n_________\n(^١) في الأصول: المعلة.\n(^٢) رواه أبو يعلى (٦٤٦٧) من هذا الطريق بلفظ: لعن رسول الله - ﷺ - المسوفة والمفسلة. قال الهيثمي في \"المجمع\" ٤/ ٢٩٦: فيه يحيى بن العلاء وهو ضعيف متروك. اهـ. وكذا قال البوصيري في \"إتحاف الخيرة\" (٣١٧٣).\n(^٣) في الأصول: العين. وهو خطأ، والمثبت هو الصواب، وهو كتاب \"عشرة النساء\".\n(^٤) \"الكامل في الضعفاء\" ٣/ ١٣٩.\n(^٥) الترمذي (١١٦١) ورواه أيضًا ابن ماجه (١٨٥٤).\n(^٦) رواه البزار كما في \"كشف الأستار\" (١٤٦٣، ١٤٧٣) وابن عدي ٤/ ١١٥، قال البزار: لا نعلمه عن أنس بهذا اللفظ مرفوعًا إلا عن الزبير، ولا عن الزبير إلا عن الثوري، ولا عنه إلا رواد، ورواد صالح الحديث ليس بالقوي، حدث عنه جماعة من أهل العلم اهـ.\nوقال الهيثمي ٤/ ٣٠٥: فيه رواد بن الجراح، وثقه أحمد وجماعة، وضعفه جماعة، وقال ابن معين: وهم في هذا الحديث، وبقية رجاله رجال الصحيح اهـ.","vol":"25","page":15},{"text":"يرفعه: \"لا تمنع المرأة زوجها حاجته (وإن كانت على ظهر قتب) (^١) \". وفي لفظٍ: \"وإن كانت على رأس تنور\" (^٢).\nوله من حديث محمد بن طلحة عن الحكم بن عمرو، عن ضرار بن عمرو، عن أبي عبد الله الشامي، عن تميم الداري مرفوعًا: \"حق الزوج على زوجته أن تطيع أمره، وأن تبر قسمه، ولا تهجر فراشه، وألا تخرج إلا بإذنه، وألا تدخل عليه ما يكره\" (^٣).\nولابن أبي شيبة من حديث ليث، عن عبد الملك، عن عطاء، عن ابن عمر - ﵄ -: جاءت امرأة إلى رسول الله - ﷺ - فقالت: يا رسول الله، ما حق الزوج على المرأة؟ قال: \"لا تمنعه نفسها وإن كانت على ظهر قتب\" (^٤). ورواه أيضًا ليث عن عطاء عن ابن عباس مرفوعًا.\nوقال أَبن أبي حاتم: سألت أبي عن حديث جعفر بن ميسرة، عن أبيه، عن ابن عمر - ﵄ - أن رسول الله - ﷺ - لعن المسوِّفات: الرجل يدعو امرأته إلى فراشه فتقول: سوف سوف حتى تغلبه عيناه.\nوفيه: \"لا يحل لامرأة تؤمن بالله واليوم الآخر أن تبيت ليلة حتى تعرض نفسها على زوجها\" قيل: وما عرضها نفسها؟ قال: \"إذا نزعت ثيابها وألزقت جلدها بجلده، فقد عرضت نفسها عليه\" فقال: هذان الحديثان باطلان (^٥).\n_________\n(^١) مكررة في الأصول.\n(^٢) رواه ابن عدي من طريقي أيوب بن عتبة ٢/ ١٣، ومحمد بن جابر ٧/ ٣٣٢ كلاهما عن قيس بن طلق عن أبيه مرفوعًا به.\n(^٣) رواه الطبراني في \"الكبير\" ٢/ ٥٢ (١٢٥٨).\n(^٤) \"المصنف\" ٣/ ٥٥٢ (١٧١١٨).\n(^٥) \"العلل\" ١/ ٤٠٩.","vol":"25","page":16},{"text":"ولابن أبي شيبة من حديث المنهال، عن عبد الله بن الحارث أنه قال: \"ثلاثة لا تجاوز صلاة أحدهم رأسه: إمام قوم هم له كارهون، وامرأة تعصي زوجها، وعبد آبق من سيده\". وقال عمرو بن الحارث المصطلقي: كان يقال: أشد الناس عذابًا اثنان: امرأة تعصي زوجها، وإمام قوم هم له كارهون (^١).\nوفي الباب من الأحاديث: منها عن ابن عمر مرفوعًا، أخرجه ابن أبي الدنيا (^٢)، ومنها عن ابن مسعود، أخرجه أبو بكر جعفر الفريابي في كتاب \"النكاح\". ومنها عن أبي أيوب مرفوعًا، أخرجه القرطبي في \"تذكرته\" بلفظ: \"إن طالب العلم، والمرأة (المطيعة) (^٣) لزوجها، والولد البار لوالديه، يدخلون الجنة بغير حساب\" (^٤).\n_________\n(^١) \"المصنف\" ٣/ ٥٥٢ (١٧١٢٢، ١٧١٢٤).\n(^٢) رواه ابن أبي الدنيا في \"العيال\" ٢/ ٧٤٩ - ٧٥٠.\n(^٣) في الأصول: المطاعة، والمثبت هو الصواب كما في \"التذكرة\".\n(^٤) \"التذكرة\" ص (٤٣٧).","vol":"25","page":17},{"text":"<span data-type='title' id=toc-3171>٨٦ - باب لَا تَأْذَنُ الْمَرْأَةُ فِي بَيْتِ زَوْجِهَا لأَحَدٍ إِلاَّ بِإِذْنِهِ</span>\n٥١٩٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِى هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلاَّ بِإِذْنِهِ، وَلَا تَأْذَنَ فِى بَيْتِهِ إِلاَّ بِإِذْنِهِ، وَمَا أَنْفَقَتْ مِنْ نَفَقَةٍ عَنْ غَيْرِ أَمْرِهِ فَإِنَّهُ يُؤَدَّى إِلَيْهِ شَطْرُهُ». وَرَوَاهُ أَبُو الزِّنَادِ أَيْضًا عَنْ مُوسَى، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ فِى الصَّوْمِ. [انظر: ٢٠٦٦ - مسلم: ١٠٢٦ - فتح ٩/ ٢٩٥].\nذكر فيه حديث شعيب بن أبي حمزة عن أبي الزناد عبد الله بن ذكوان، عن الأعرج، عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - قال: \"لَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلَّا بِإِذْنِهِ، وَلَا تَأْذَنَ فِي بَيْتِهِ إِلَّا بِإِذْنِهِ، وَمَا أَنْفَقَتْ مِنْ نَفَقَةٍ عَنْ غَيْرِ أَمْرِهِ فَإنَّهُ يُؤَدى إِلَيْهِ شَطْرُهُ\". ورواه أبو الزناد أيضًا، عن موسى، عن أبيه، عن أَبي هريرة في الصوم.\nوأبوه هو أبو عثمان التُّبان، مولى المغيرة بن شعبة، استشهد به البخاري، وروى له في \"الأدب\" (^١)، وأخرج له أصحاب السنن خلا ابن ماجه، واسمه سعيد، وقيل: عمران (^٢). وأخرجه النسائي من حديث يحيى بن سعيد وابن مهدي عن الثوري ومن وجه آخر عن أبي الزناد (^٣). وقد سلف حكم صومها بغير إذنه في الباب الماضي.\nوأما الإذن في بيته فلا تأذن فيه لرجل ولا لامرأة يكرهها زوجها؛ فإن ذلك يوجب سوء الظن، ويبعث على الغيرة التي هي سبب القطيعة،\n_________\n(^١) \"الأدب المفرد\" ص (٣٧٤).\n(^٢) انظر ترجمته في: \"تهذيب الكمال\" ٣٤/ ٧٠ - ٧٣.\n(^٣) \"السنن الكبرى\" ٢/ ١٧٥ (٢٩٢٠ - ٢٩٢١).","vol":"25","page":18},{"text":"ويشهد لهذا الحديث السالف: \"انْظُرْنَ مَن إخْوَانكن\" (^١).\nوإن كان الإذن للنساء أخف من الإذن للرجال، وقد سلف رواية مسلم: \"ولا تأذن في بيته وهو شاهد إلا بإذنه\" (^٢). ولا يُعَارض هذا رواية: \"إذا أنفقت المرأة من كسب زوجها من غير أمره، فلها نصف أجره\" (^٣). لأن الحديث ورد في المرأة إذا تصدقت من مال زوجها بغير إذنه بالمعروف، مما يعلم أنه يسمح به ولا يتشاح فيه، كما أسلفناه في الزكاة.\nومعنى: \"يُؤَدى إليه شطْره\" يعني: يتأدى من أمر الصدقة، مثل ما يؤدى إلى المتصدقة من الأجر، ويصيران في الأجر نصفين سواء، ويشهد له قوله - ﵇ -: \"الدال على الخير كفاعله\" (^٤)، وهذا يقتضي المساواة.\nقال ابن المرابط: وهذِه النفقة هي الخارجة عن المعروف الزائد على العادة؛ بدليل قصهَ هند \"بالمعروف\" (^٥) وحديث: \"إن للخازن فيما أنفق أجرًا، وللزوجة أجرًا\" (^٦). يعني: بالمعروف، وهذا النصف يجوز أن يكون الواجب لها بالنفقة، ويجوز أن يكون الذي أبيح لها أن تتصدق بالمعروف.\n_________\n(^١) سلف برقم (٢٦٤٧).\n(^٢) مسلم (١٠٢٦) كتاب: الزكاة، باب: ما أنفق العبد من مال مولاه.\n(^٣) سلف برقم (٢٠٦٦) كتاب: البيوع، باب قول الله تعالى: ﴿أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾.\n(^٤) رواه الترمذي (٢٦٧٠) وقال: حديث غريب من هذا الوجه من حديث أنس عن النبي - ﷺ -.\n(^٥) سلف برقم (٢٢١١).\n(^٦) سلف برقم (١٤٢٥) كتاب: الزكاة، باب: من أمر خادمه بالصدقة ولم يناول بنفسه.","vol":"25","page":19},{"text":"وقال الخطابي: ما أنفقت على نفسها من ماله بغير إذنه فوق ما يجب لها غرمت شطره، يعني: قدر الزيادة على الواجب لها، قال: وذلك أن نفقتها معاوضة، فهي تتقدر بما يوازيها من العوض، فإن جاوزت ذلك ردت الفضل عن مقدار الواجب (^١).\nوقوله: \"فلها نصف أجره\". مؤوَّل على أنها خلطت من ماله بالنفقة المستحبة لها حتى كانا شطرين، فرغب في الإطراح عن حصة الصدقة، وأن تطيب نفسه بها؛ لينقلب أجرها له، وهذا لا يدفع أن تكون غرامة زيادة بما أنفقت لازمة لها إن لم تطب نفس الزوج بها، وقال الداودي: ما أنفقت بالمعروف مما يجب على الزوج لها. وقيل: (إن) (^٢) خلطت نفقتها بنفقته وتصدقت من ذلك، فلها نصف الأجر وله نصفه. وهذا ليس بشيء؛ لأن النفقة إنما للزوج فيها النصف.\nقال ابن التين: والصحيح قول الداودي: وذلك أن لها أجر المناولة وأداء الواجب الذي انتفع الزوج منه.\nولابن الجوزي من حديث ليث، عن عطاء، عن ابن عمر وابن عباس - ﵃ - يرفعانه: \"لا تصدق المرأة من بيته بشيء إلا بإذنه، فإن فعلت كان له الأجر وعليها الوزر، ولا تصوم يومًا إلا بإذنه، فإن فعلت أتمت ولم تؤجر\" (^٣).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٠٠٢ بتصرف.\n(^٢) في الأصول: إنها، والمثبت هو الصواب.\n(^٣) أما حديث ابن عمر فرواه أبو داود الطيالسي (٢٠٦٣)، ومسدد في \"مسنده\" كما في \"المطالب\" ١٦٦٤/ ٢ وابن أبي شيبة ٣/ ٥٥٢ (١٧١١٨)، وعبد بن حميد (٨١١)، والبيهقي ٧/ ٢٩٢. وأما حديث ابن عباس فرواه أبو يعلى كما في \"المطالب\" ١٦٦٤/ ٥، \"إتحاف الخيرة\" ٣١٩٧/ ٣.\nتنبيه: وقع في \"المصنف\" عن ليث عن عبد الملك عن عطاء عن ابن عمر.","vol":"25","page":20},{"text":"وعن أبي هريرة - ﵁ - أنه سُئِلَ: المرأة تصدق من مال زوجها؟ قال: لا إلا من قوتها، والأجر بينهما، وأما من ماله فلا (^١).\nوقال ابن شهاب: أذن للمرأة أن تصدق من بيت زوجها باليسير. وقد سلف إيضاح ذلك في الزكاة.\n_________\n(^١) رواه أبو داود (١٦٨٨).","vol":"25","page":21},{"text":"<span data-type='title' id=toc-3172>٨٧ - باب</span>\n٥١٩٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، أَخْبَرَنَا التَّيْمِيُّ، عَنْ أَبِى عُثْمَانَ، عَنْ أُسَامَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «قُمْتُ عَلَى بَابِ الْجَنَّةِ فَكَانَ عَامَّةَ مَنْ دَخَلَهَا الْمَسَاكِينُ، وَأَصْحَابُ الْجَدِّ مَحْبُوسُونَ، غَيْرَ أَنَّ أَصْحَابَ النَّارِ قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ، وَقُمْتُ عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ». [انظر: ٦٥٤٧ - مسلم: ٢٧٣٦ - فتح ٩/ ٢٩٨].\nذكر فيه حديث أسامة - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قُمْتُ عَلَى بَابِ الجَنَّةِ فَكَانَ عَامَّةَ مَنْ دَخَلَهَا المَسَاكينُ، وَأَصْحَابُ الجَدِّ مَحْبُوسُونَ، غير أَنَّ أَصْحَابَ النَّارِ قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ، وَقُمْتُ عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ\"\nالشرح:\nهذا الحديث أخرجه البخاري من حديث إسماعيل -هو ابن علية- أنا التيمي، عن أبي عثمان، عن أسامة به. وأخرجه مسلم في آخر الدعوات (^١)، والنسائي في عشرة النساء والمواعظ والرقاق (^٢)، وأغفلها ابن عساكر، ولم يترجم عليه البخاري بترجمة، والذي يظهر أنه ساقه في التحذير من مخالفة الزوج فيما هو حق له، وقد أخبر أن عامة من\n_________\n(^١) مسلم (٢٧٣٦) كتاب: الرقاق، باب: أكثر أهل الجنة الفقراء، وأكثر أهل النار النساء ..\nقلت: الحديث في أول كتاب الرقاق وهو يلي كتاب الدعوات، فلعل المصنف لم ينتبه للفصل بين الكتابين.\n(^٢) \"السنن الكبرى\" (٩٢٦٥) في عشرة النساء، وعزاه في \"تحفة الأشراف\" (١٠٠) إلى المواعظ، والرقائق في \"الكبرى\" ثم قال: كتاب المواعظ، وكتاب الرقائق للنسائي ليسا في الرواية ولم يذكرهما أبو القاسم.","vol":"25","page":22},{"text":"دخل النار النساء. \"والْجَدِّ\" بفتح الجيم: الحظ والغنى. وكذا أبو الأب، وكذا العظمة، ومنه ﴿جَدُّ رَبِّنَا﴾ [الجن: ٣]، وكذا الجد: القطع. وبالكسر: الاجتهاد.\nوقوله: (\"مَحْبُوسُونَ\") كذا هو في الأصول بالحاء المهملة ثم باء من الحبس، وكذا هو عند أبي ذر، وهو ظاهر، وقال ابن التين: كذا هو عند الشيخ أبي الحسن، ولعله بفتح الباء والواو، اسم مفعول من احبوس، قال أهل اللغة: يقال: احبوس بالمكان إذا أقام به حبوسًا (فهم) (^١) موثوقون لا يستطيعون الفرار.\nقال الداودي: أرجو أن يكون المحبوسون أهل التفاخر؛ لأن أفاضل هذِه الأمة كان لهم أموال، ووصفهم الله بأنهم سابقون. ثم نقل عن نسخة أبي ذر ما قدمناه، قال: وهو بين.\nولما نقل ابن بطال عن المهلب أن في الحديث أن أقرب ما يدخل به الجنة التواضع، وأن أبعد الأشياء من الجنة التكبر بالمال وغيره، وإنما صار أهل الجد محبوسين؛ لمنعهم حقوق الله الواجبة للفقراء في أموالهم، فحبسوا للحساب عما منعوه، فأما من أدى حقوق الله في ماله فإنه لا يحبس عن الجنة، إلا أنهم قليل، إذا كثر شأن المال تضيع الحقوق فيه؛ لأنه محنة وفتنة ألا ترى قوله: \"فَكَانَ عَامَّةَ مَنْ دَخَلَهَا المَسَاكِينُ\" وهذا يدل أن الذين يؤدون حقوق الله في المال ويسلمون من فتنته هم الأقلون، وقد احتج بهذا الحديث من فضل الفقر على الغنى (^٢)، وستعرف ما فيه في الزهد إن شاء الله تعالى.\n_________\n(^١) من (غ).\n(^٢) \"شرح ابن بطال\" ٧/ ٣١٨.","vol":"25","page":23},{"text":"<span data-type='title' id=toc-3173>٨٨ - باب كُفْرَانِ الْعَشِيرِ</span>\nوَهْوَ الزَّوْجُ، وَهْوَ الْخَلِيطُ مِنَ الْمُعَاشَرَةِ. فِيهِ عَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٥١٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ،: عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ أَنَّهُ قَالَ: خَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَصَلَّى رَسُولُ اللهِ - ﷺ - وَالنَّاسُ مَعَهُ، فَقَامَ قِيَامًا طَوِيلًا نَحْوًا مِنْ سُورَةِ الْبَقَرَةِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا، ثُمَّ رَفَعَ فَقَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ الْقِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ سَجَدَ، ثُمَّ قَامَ فَقَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ الْقِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ رَفَعَ فَقَامَ قِيَامًا طَوِيلًا وَهْوَ دُونَ الْقِيَامِ الأَوَّلِ، ثُمَّ رَكَعَ رُكُوعًا طَوِيلًا وَهْوَ دُونَ الرُّكُوعِ الأَوَّلِ، ثُمَّ رَفَعَ، ثُمَّ سَجَدَ، ثُمَّ انْصَرَفَ وَقَدْ تَجَلَّتِ الشَّمْسُ، فَقَالَ: «إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ لَا يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَاذْكُرُوا اللهَ». قَالُوا: يَا رَسُولَ اللهِ، رَأَيْنَاكَ تَنَاوَلْتَ شَيْئًا فِي مَقَامِكَ هَذَا، ثُمَّ رَأَيْنَاكَ تَكَعْكَعْتَ. فَقَالَ: «إِنِّي رَأَيْتُ الْجَنَّةَ -أَوْ أُرِيتُ الْجَنَّةَ- فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا، وَرَأَيْتُ النَّارَ فَلَمْ أَرَ كَالْيَوْمِ مَنْظَرًا قَطُّ، وَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ». قَالُوا: لِمَ يَا رَسُولَ اللهِ؟ قَالَ: «بِكُفْرِهِنَّ». قِيلَ: يَكْفُرْنَ بِاللهِ؟! قَالَ: «يَكْفُرْنَ الْعَشِيرَ، وَيَكْفُرْنَ الإِحْسَانَ، وَلَوْ أَحْسَنْتَ إِلَى إِحْدَاهُنَّ الدَّهْرَ، ثُمَّ رَأَتْ مِنْكَ شَيْئًا قَالَتْ: مَا رَأَيْتُ مِنْكَ خَيْرًا قَطُّ». [انظر: ٢٩ - مسلم: ٩٠٧ - فتح ٩/ ٢٩٨].\n\n٥١٩٨ - حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ، حَدَّثَنَا عَوْفٌ، عَنْ أَبِي رَجَاءٍ، عَنْ عِمْرَانَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اطَّلَعْتُ فِى الْجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْفُقَرَاءَ، وَاطَّلَعْتُ فِى النَّارِ، فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ». تَابَعَهُ أَيُّوبُ وَسَلْمُ بْنُ زَرِيرٍ. [انظر: ٣٢٤١ - مسلم: ٢٧٣٨ - فتح ٩/ ٢٩٨].","vol":"25","page":24},{"text":"ثم ساق حديث ابن عباس في الخسوف. وفيه: \"يكفرن العشير، ويكفرن الإحسان\".\nوقد سلف في بابه (^١)، وبعضه في الإيمان، وكلاهما من طريق مالك.\nثم ساق حديث أبي رجاء، عن عمران، عن النبي - ﷺ -: \"اطَّلَعْتُ فِي الجَنَّةِ فَرَأَيْتُ أَكثَرَ أَهْلِهَا الفُقَرَاءَ، وَاطَّلَعْتُ فِي النَّارِ فَرَأَيْتُ أَكثَرَ أَهْلِهَا النِّسَاءَ\".\nوهو بمعنى حديث أسامة السالف قريبًا، وذكره في صفة الجنة (^٢)، والرقاق (^٣). وأخرجه مسلم والترمذي والنسائي (^٤).\nوأبو رجاء اسمه عمران بن ملحان، جاهلي أسلم يوم الفتح، وكان عالمًا، عاملًا، معمرًا، نبيلًا، من القراء، وعاش مائة وعشرين سنة، وتوفي في خلافة عمر بن عبد العزيز، وقيل: في سنة ثمان ومائة، وقيل: سنة سبع عشرة ومائة (^٥).\nوشيخ البخاري عثمان بن الهيثم هو أبو عمرو، وجده يهم بن عيسى بن حسان بن المنذر العبدي، بصري، مؤذن بجامعها، مات سنة عشرين ومائتين، روى له البخاري وحده (^٦).\n_________\n(^١) سلف برقم (١٠٥٢) كتاب: الكسوف.\n(^٢) سلف برقم (٣٢٤١).\n(^٣) سيأتي برقم (٦٤٤٩).\n(^٤) مسلم (٢٧٣٧) كتاب الرقاق، باب: أكثر أهل الجنة الفقراء وأكثر أهل النار النساء، والترمذي (٢٦٠٣)، والنسائي في \"الكبرى\" (٩٢٥٩).\n(^٥) انظر ترجمته في: \"الجرح والتعديل\" ٦/ ٣٠٣ - ٣٠٤، \"الثقات\" ٥/ ٢١٧، \"تهذيب الكمال\" ٢٢/ ٣٥٦ - ٣٥٩.\n(^٦) انظر ترجمته في: \"تهذيب الكمال\" ١٩/ ٥٠٢ - ٥٠٤.","vol":"25","page":25},{"text":"فصل:\nوسمي الزوج عشيرًا؛ لأنه يعاشرهن، كما سمي حليلًا؛ لأنه يحاللها في موضع واحد، وإنما استحققن النار بكفرهن العشير؛ من أجل أنهن يكثرن ذلك الدهر كله، ألا ترى أنه - ﵇ - قد فسره فقال: \"لو أحسنت إلى إحداهن الدهر\" لجازت ذلك بالكفران الدهر كله، فغلب استيلاء الكفران على دهرها، فكأنها مصرة أبدًا على الكفر، والإصرار أكبر أسباب النار.\nوفي الحديث: تعظيم حقه عليها، ويجب عليها شكره والاعتراف بفضله؛ لستره لها وصيانتها وقيامه بمؤنتها وبذله نفسه في ذلك؛ ومن أجل هذا فضل الله الرجال على النساء في غير موضع من كتابه فقال: ﴿الرِّجَالُ قَوَّامُونَ على النِّسَاءِ﴾ [النساء: ٣٤]. وقال: ﴿وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ﴾ [البقرة: ٢٢٨]. وقد أمر - ﵇ - من أُسديت إليه نعمة أن يشكرها، فكيف نِعَم الزوج التي لا تنفك المرأة منها دهرها كله، وشكر المنعم واجب؛ لقوله ﵇: \"من أسديت إليه نعمة فليشكرها\" (^١) وقال تعالى: ﴿أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ﴾ [لقمان: ١٤]. فقرن تعالى شكره بشكر الآباء، وقد يكون شكرها في نشرها وفي أقل من ذلك، فيجري فيه الإقرار بالنعمة، والمعرفة بقدر الحاجة.\n_________\n(^١) رواه أبو عبيد في \"غريب الحديث\" ١/ ٢٠ ومن طريقه الخرائطي في \"فضيلة الشكر\" (٩٢)، والقضاعي في \"مسند الشهاب\" ١/ ٢٣٨ - ٢٣٩ (٣٧٦)، والبيهقي في \"الشعب\" ٦/ ٥١٦ (٩١١٥) عن يحيى بن سعيد، عن السائب بن عمر، عن يحيى بن عبد الله بن صيفي، عن النبي - ﷺ -. وزاد القضاعي: عن عبد الله بن عمر مرفوعًا به.","vol":"25","page":26},{"text":"فصل:\nوفيه: أن الكسوف والزلازل والآيات الحادثة إنما هي كما قال تعالى: ﴿وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا﴾ [الإسراء: ٥٩] وأمره - ﵇ - عند رؤيتها بالفزع إلى الصلاة دل على أنها تصرف النقم وتعصم من المحن؛ إذ هي أفضل الأعمال وأولى ما أقبل عليه في البكر والآصال.\nفصل:\nوقوله في الحديث: (رَأَيْنَاكَ يَا رَسولَ اللهِ تَكَعْكَعْتَ). أي: رجعت وراءك، وأصله من كع الرجل إذا جبن انقبض على الشيء، وكاع مثله. وقال ابن دريد: لا يقال: كاع عن الأمر، وإن كانت العامة تقوله.","vol":"25","page":27},{"text":"<span data-type='title' id=toc-3174>٨٩ - باب لِزَوْجِكَ عَلَيْكَ حَقٌّ</span>\nقَالَهُ أَبُو جُحَيْفَةَ عَنِ النَّبِيِّ - ﷺ -.\n\n٥١٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ عَمْرِو بْنِ الْعَاصِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَا عَبْدَ اللهِ، أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ النَّهَارَ وَتَقُومُ اللَّيْلَ؟». قُلْتُ: بَلَى يَا رَسُولَ اللهِ. قَالَ: «فَلَا تَفْعَلْ، صُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا». [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح ٩/ ٢٩٩].\nثم ساق حديث عمرو بن العاص - ﵁ - السالف في الصوم: \"وإن لزوجك عليك حقًّا\".\nوتعليق أبي جحيفة أخرجه البزار (^١)، عن بندار، حدثنا جعفر بن عون، عن أبي العُميس -وهو عتبة بن عبد الله بن عتبة بن مسعود- عن عون بن أبي جحيفة، عن أبيه أن سلمان قال لأبي الدرداء: إن لجسدك عليك حقًّا، وإن لأهلك عليك حقًّا، فأعط كل ذي حقٍّ حقه. فأخبر أبو الدرداء بذلك رسول الله - ﷺ - فقال له النبي - ﷺ مثل ما قال سلمان (^٢)، ولما ذكر البخاري ﵀ في الباب السالف حق الزوج على المرأة ترجم حقها عليه، وأنه لا ينبغي أن يجحف نفسه في العبادة حتى يضعف عن القيام بحق أهله من جماعها والكسب عليها.\n_________\n(^١) في هامش الأصل: لا حاجة إلى عزوه للبزار فهو في البخاري في الصوم والأدب، وفي الترمذي في الزهد، ومحمد بن بشار هو بندار الذي ذكره بالسند الذي من عند البزار، قال الترمذي: حسن صحيح.\n(^٢) \"البحر الزخار\" ١٠/ ١٥٢.","vol":"25","page":28},{"text":"واختلف العلماء في الرجل يشتغل بالعبادة عن حقوق أهله، فقال مالك: إذا كف عن جماع أهله من غير ضرورة لا يترك حتى يجامع أو يفارق على ما أحب أو كره؛ لأنه يضارها، ونحوه لأحمد (^١)، وقال أبو حنيفة وأصحابه: يؤمر أن يبيت عندها وينظر لها.\nوقال الشافعي: لا يفرض عليه من الجماع شيء، وإنما يفرض لها النفقة والكسوة والسكنى، وأن يأوي إليها (^٢).\nوقال الثوري: إذا شكت المرأة أنه لا يأتيها زوجها، فله ثلاثة أيام ولها يوم وليلة. وبه قال أبو ثور (^٣).\nقال ابن المنذر: كأن سفيان قاسه على ما أباح الله له من اتخاذ أربع نسوة. وروى عبد الرزاق، عن الثوري، عن مالك بن مغول، عن الشعبي قال: جاءت امرأة إلى عمر فقالت: يا أمير المؤمنين، زوجي خير الناس يصوم النهار ويقوم الليل. فقال عمر: لقد أحسنت الثناء على زوجك. فقال كعب بن سوار: لقد اشتكت فأعرضت الشكية. فقال عمر: اخرج من مقالتك. فقال: أرى أن ينزل منزلة الرجل له أربع نسوة، له ثلاثة أيام ولياليها ولها يوم وليلة.\nوروى ابن عيينة، عن زكريا، عن الشعبي أن عمر قال لكعب: فإذا فهمت ذلك فاقضِ بينهما. فقال: يا أمير المؤمنين أحلَّ الله من النساء مثنى وثلاث ورباع، فلها من كل أربعة أيام يوم يفطر ويقيم عندها، ولها من كل أربع ليال ليلة يبيت عندها. فأمر عمر الزوج بذلك (^٤)، وأغرب ابن حزم فأوجبه في كل طهر، حيث قال: وفرض على الرجل\n_________\n(^١) \"المدونة\" ٢/ ١٩٩، \"المغني\" ١٠/ ٢٣٩.\n(^٢) \"الأم\" ٥/ ١٧٢.\n(^٣) انظر: \"الإشراف\" ١/ ١١٨.\n(^٤) عبد الرزاق ٧/ ١٤٨ - ١٥٠. =","vol":"25","page":29},{"text":"أن يجامع امرأته التي هي زوجته، وأدنى ذلك مرة كل طهر إن قدر على ذلك، وإلا فهو عاصٍ لله؛ برهان ذلك قوله تعالى: ﴿فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ﴾ [البقرة: ٢٢٢]. وروينا أن امرأة قالت لعمر: يا أمير المؤمنين، إني امرأة أحب ما تحب النساء من الولد، ولي زوج شيخ. قال: فما برح إذ جاء زوجها شيخ كبير، فقال له عمر: أتقيم لها طهرها؟ قال: نعم. قال: انطلقي مع زوجك، والله إن فيه ما يجزئ -أو قال: يغني- المسألة. قال ابن حزم: ويجبر على ذلك من أبى بالأدب؛ لأنه أتى منكرًا من العمل (^١).\nقلت: في \"المزاح والفكاهة\" للزبير من حديث مالك، عن يحيى بن سعيد، عن محمد بن يحيى بن حيان: قلت لامرأتي: أنا وأنت على قضاء عمر. قالت: وما هو؟ قلت: قضى أنه إذا أصاب الرجل امرأته عند كل طهر فقد أدى حقها. فقالت: أنا أول من رد قضاء عمر.\n_________\n= وذكره ابن عبد البر في \"الاستيعاب\" ٣/ ٣٧٨ وفيه:\nوجاءت بزوجها وقال:\nيأيها القاضي الفقيه ارْشدُهْ … ألهى خليلي عن فراشي مَسْجدُهُ\nزُهْده في مَضْجَعي وتعبدُهْ … نهاره وليله ما يَرْقدُهْ\nولست في أمر النساء أَحمدُهْ … فامْضِ القضا يا كعْب لا تُرْددُهْ\nفقال الزوج:\nإني أمرؤ قد شفني ما قدْ نَزَلْ … في سورة النور وفي السبع الطّوَلْ\nوفي الحواميم الشفاء وفي النَّحْلْ … فردّها عني وعن سوء الجدَلْ\nفقال كعب:\nإن السعيد بالقضاء من فَضَلْ … ومن قضى بالحق حقًّا وعَدَلْ\nإن لها عليك يا بَعَلْ … من أربع واحدة لمن عَقَلْ\n..................... … أمضى لها ذاك ودَعْ عنك العِلَلْ\n(^١) \"المحلي\" ١٠/ ٤٠.","vol":"25","page":30},{"text":"وروى أبو نعيم في \"طبه\" من حديث أبي إسحاق، عن هانئ بن هانئ أن امرأة شكت زوجها إلى علي، فقال له علي: أتستطيع أن تصنع شيئًا؟ قال: لا. قال: ولا ومن (السَّحَر) (^١)؟ قال: هلكت، أما أنا فلا أفرق بينكما، فاتقي الله واصبري. ومن حديث بقية [عن يزيد بن سنان] (^٢) عن بكير بن فيروز، عن أبي هريرة يرفعه: \"أيعجز أحدكم أن يجامع أهله كل يوم جمعة؛ فإن له أجرين: أجر غسله، وأجر غسل امرأته\" (^٣).\n_________\n(^١) كلمة غير واضحة في الأصول، والمثبت من مصدر التخريج.\n(^٢) ساقطة من الأصول ومثبتة من \"الطب\"، و\"شعب الإيمان\" ٣/ ٩٨.\n(^٣) \"الطب النبوي\" ٢/ ٤٧٤ - ٤٧٦ (٤٥٣ - ٤٥٤).","vol":"25","page":31},{"text":"<span data-type='title' id=toc-3175>٩٠ - باب الْمَرْأَةُ رَاعِيَةٌ فِي بَيْتِ زَوْجِهَا</span>\n٥٢٠٠ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِىِّ - ﷺ - قَالَ: «كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالأَمِيرُ رَاعٍ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ، وَالْمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ زَوْجِهَا وَوَلَدِهِ، فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ». [انظر: ٨٩٣ - مسلم: ١٨٢٩ - فتح ٩/ ٢٩٩].\nذكر فيه حديث ابن عمر - ﵄ -: قال: \"كلكم راع وكلكم مسئول عن رعيته، فالأمير راع، والرجل راع على أهل بيته، والمرأة راعية في بيت زوجها وولده، وكلكم راع وكلكم مسئول عن رعيته\".\nوهو يطابق لما ترجم له، ويأتي في الأحكام أيضًا، وكل من جعله الله أمينًا على شيء فواجب عليه أداء النصيحة فيه، وبذل الجهد في حفظه ورعايته؛ لأنه لا يُسأل عن رعيته إلا من يلزمه القيام بالنظر لها وإصلاح أمرها.","vol":"25","page":32},{"text":"<span data-type='title' id=toc-3176>٩١ - باب قَوْلِ اللهِ تَعَالَى: ﴿الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ﴾ [النساء: ٣٤]</span>\n٥٢٠١ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي حُمَيْدٌ، عَنْ أَنَسٍ - ﵁ - قَالَ: آلَى رَسُولُ اللهِ - ﷺ - مِنْ نِسَائِهِ شَهْرًا، وَقَعَدَ فِي مَشْرُبَةٍ لَهُ، فَنَزَلَ لِتِسْعٍ وَعِشْرِينَ، فَقِيلَ: يَا رَسُولَ اللهِ، إِنَّكَ آلَيْتَ عَلَى شَهْرٍ. قَالَ: «إِنَّ الشَّهْرَ تِسْعٌ وَعِشْرُونَ». [انظر: ٣٧٨ - مسلم: ٤١١ - فتح ٩/ ٣٠٠].\nذكر فيه حديث سليمان -هو ابن بلال- عن حميد، عن أنس ﵁ قال: آلى رسول الله - ﷺ - من نسائه شهرًا، فقعد في مشربة له، فنزل لتسع وعشرين ليلة، فقيل: يا رسول الله، إنك آليت شهرًا، قال: \"الشهر تسع وعشرون\".\nوقد سلف في الصوم (^١)، ومعنى هذا الباب أن الله تعالى أباح هجران الأزواج عند نشوزهن، ورخص في ذلك عند ذنب أو معصية تكون منهن، فالترجمة مطابقة لما أورده؛ لأنه في الآية التي ذكر ﴿وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ﴾ [النساء: ٣٤] وقد هجرهن - ﵇ -. وقال أهل التفسير في قول تعالى ﴿وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ﴾ [النساء: ٣٤] يعني: معصيتهن لأزواجهن، وأصل النشوز: الارتفاع، فنشوز المرأة: ارتفاعها عن حق زوجها.\nوفسر الشارع مقدار ذلك الهجران بإيلائه شهرًا حين أسر إلى حفصة فأفشته لعائشة، وتظاهرتا عليه. قيل: إنه أصاب جاريته مارية في بيت حفصة ويومها. وقال الزجاج: في يوم عائشة. وذلك سنة تسع، وسألها أن تكتمه، فأخبرت به عائشة.\n_________\n(^١) سلف برقم (١٩١١).","vol":"25","page":33},{"text":"والأرجح أنه شرب عسلًا عند زينب. وذلك الهجران لا يبلغ به الأربعة الأشهر التي ضربها الله، أجل إعذار الموالي، فأمر الله أن يبدأ النساء بالموعظة أولًا ثم الهجران بعده، فإن لم ينجعا فيهن فالضرب. أي: غير مبرح كما سيأتي، وقوله تعالى: ﴿بِمَا فَضَّلَ اللهُ بَعْضَهُمْ على بَعْضٍ﴾ [النساء: ٣٤] يعني: بما فضل الله به الرجال من القوة على الكسب بالحرف وغيرها، وبما أنفقوا من أموالهم في المهور وغيرها، فهذا يوجب النفقة على الرجال للنساء.","vol":"25","page":34},{"text":"<span data-type='title' id=toc-3177>٩٢ - باب هِجْرَةِ النَّبِيِّ - ﷺ - نِسَاءَهُ فِي غَيْرِ بُيُوتِهِنَّ</span>\nوَيُذْكَرُ عَنْ مُعَاوِيَةَ بْنِ حَيْدَةَ رَفْعُهُ: «غَيْرَ أَنْ لَا تُهْجَرَ إِلاَّ فِي الْبَيْتِ». وَالأَوَّلُ أَصَحُّ.\n\n٥٢٠٢ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ. وَحَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي يَحْيَى بْنُ عَبْدِ اللهِ بْنِ صَيْفِيٍّ، أَنَّ عِكْرِمَةَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ أَخْبَرَهُ، أَنَّ أُمَّ سَلَمَةَ أَخْبَرَتْهُ أَنَّ النَّبِيَّ - ﷺ - حَلَفَ لَا يَدْخُلُ عَلَى بَعْضِ أَهْلِهِ شَهْرًا، فَلَمَّا مَضَى تِسْعَةٌ وَعِشْرُونَ يَوْمًا غَدَا عَلَيْهِنَّ -أَوْ رَاحَ- فَقِيلَ لَهُ: يَا نَبِيَّ اللهِ، حَلَفْتَ أَنْ لَا تَدْخُلَ عَلَيْهِنَّ شَهْرًا. قَالَ: «إِنَّ الشَّهْرَ يَكُونُ تِسْعَةً وَعِشْرِينَ يَوْمًا». [انظر: ١٩١٠ - مسلم: ١٠٨٥ - فتح ٩/ ٣٠٠].\n\n٥٢٠٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، حَدَّثَنَا أَبُو يَعْفُورٍ قَالَ: تَذَاكَرْنَا عِنْدَ أَبِي الضُّحَى فَقَالَ: حَدَّثَنَا ابْنُ عَبَّاسٍ قَالَ: أَصْبَحْنَا يَوْمًا وَنِسَاءُ النَّبِيِّ - ﷺ - يَبْكِينَ، عِنْدَ كُلِّ امْرَأَةٍ مِنْهُنَّ أَهْلُهَا، فَخَرَجْتُ إِلَى الْمَسْجِدِ فَإِذَا هُوَ مَلآنُ مِنَ النَّاسِ، فَجَاءَ عُمَرُ بْنُ الْخَطَّابِ فَصَعِدَ إِلَى النَّبِيِّ - ﷺ - وَهْوَ فِى غُرْفَةٍ لَهُ، فَسَلَّمَ فَلَمْ يُجِبْهُ أَحَدٌ، ثُمَّ سَلَّمَ فَلَمْ يُجِبْهُ أَحَدٌ، ثُمَّ سَلَّمَ فَلَمْ يُجِبْهُ أَحَدٌ، فَنَادَاهُ، فَدَخَلَ عَلَى النَّبِيِّ - ﷺ - فَقَالَ: أَطَلَّقْتَ نِسَاءَكَ؟ فَقَالَ: «لَا وَلَكِنْ آلَيْتُ مِنْهُنَّ شَهْرًا». فَمَكَثَ تِسْعًا وَعِشْرِينَ، ثُمَّ دَخَلَ عَلَى نِسَائِهِ. [فتح ٩/ ٣٠٠].\nثم ساق حديث أم سلمة - ﵂ - في إيلائه شهرًا، وكذا حديث ابن عباس السالف قريبًا، لكنه ذكره هنا مختصرًا أن أبا يعفور قال: تذاكرنا عند أبي الضحى، فقال: ثنا ابن عباس فذكره.\nوأبو يعفور هذا هو الصغير واسمه عبد الرحمن بن عبيد بن نسطاس، والكبير (واقد) (^١) ولقبه وقدان.\n_________\n(^١) من (غ).","vol":"25","page":35},{"text":"سمع (^١) عبد الله بن أبي أوفى، ومصعب بن سعد بن أبي وقاص.\nوحديث معاوية بن حيدة هذا أخرجه أبو داود والنسائي (والحاكم) (^٢) وقال: صحيح الإسناد (^٣). وقال أبو قرة: أخبرني ابن جريج: أخبرني أبو قزعة إياي وعطاء بن أبي رباح، عن رجل من بني قشير، عن أبيه أنه سأل رسول الله - ﷺ -: ما حق امرأتي؟ قال: \"تطعمها إذا طعمت، وتكسوها إذا اكتسيت، ولا تضرب، ولا تهجر إلا في البيت\" (^٤).\nوقول البخاري: (والأول أصح). يعني: حديث أنس: آلى من نسائه شهرًا. واعترض الإسماعيلي فقال: لم يصح لي دخول حديث أم سلمة في الباب، ولا تفسير الآية التي في الباب قبله وهو عجيب. وقد أجبنا عن الثاني فيما مضى في الآية المتلوة. ﴿وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ﴾ [النساء: ٣٤]. والحديث مبين لذلك الهجران، وحديثما أم سلمة ظاهر في ترجمة الباب.\nثم ما أشار إليه البخاري من أن الهجران لا يكون إلا في غير بيوت الزوجات؛ من أجل ما فعله الشارع؛ لأنه انفرد عنهن في وقت الهجران في مشربة، واعتزل بيوتهن، وكأنه أراد البخاري أن يستن الناس به في هجران نسائهم، لما فيه من الرفق؛ لأن هجرانهن مع الكون في بيوتهن آلم لأنفسهن وأوجع لقلوبهن، لما ينظرن من العتاب والغضب في الإعراض، ولما في غيبة الرجل عن أعينهن من تسليتهن عن الرجال؛\n_________\n(^١) في هامش الأصل تعليق: يعني: الكبير، وهذا خطأ، … ذلك لا يغفر ....\n(^٢) من (غ).\n(^٣) أبو داود (٢١٤٢)، \"السنن الكبرى\" (٩١٧)، الحاكم ٢/ ١٨٧ - ١٨٨.\n(^٤) رواه عبد الرزاق ٧/ ١٤٨ (١٢٥٨٤) من طريق ابن جريج بهذا الإسناد، ومن طريقه أحمد في \"المسند\" ٥/ ٣.","vol":"25","page":36},{"text":"وهذا الذي أشار إليه ليس بواجب؛ لأن الله تعالى قد أمر بهجرانهن في المضاجع فضلًا عن البيوت، وما أوردناه هو ما ذكره المهلب، وقال غيره: إنما اعتزلهن في غير بيوتهن؛ لأنه أنكئ لهن، وأبلغ في عقوبتهن.\nوروى ابن وهب، عن مالك قال: بلغني أن عمر بن عبد العزيز كان له نساء فكان يغاضب بعضهن، فإذا كانت ليلتها جاء بات عندها، ولم يبت عند غيرها، وكان يفترش في حجرتها فيبيت فيها وتبيت هي في بيتها. قلت لمالك: وذلك له واسع؟ فقال: نعم، وذلك في كتاب الله ﴿وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ﴾ (^١) [النساء: ٣٤]. قال ابن عباس: أن يكون الرجل وامرأته في فراش واحد ولا يجامعها. وقال السدي: هجرها في المضجع: أن يرقد معها ويوليها ظهره ويطأها (^٢) ولا يكلمها.\nوقال ابن عباس نحوه، قال: يهجرها بلسانه، ويغلقالها بالقول، ولا يدع جماعها. ذكره الطبري (^٣)، فيكون معنى الآية على هذا التأويل: قولوا لهن من القول هجرًا في تركهن مضاجعتكم.\nوقال مجاهد فيما ذكره ابن أبي شيبة: لا يقربها. وقال الشعبي: لا يجامعها. وقال مقسم: لا يقرب فراشها. وقال عكرمة: هو الكلام. وقال ابن عباس: إذا أطاعته في المضجع فليس له أن يضربها (^٤).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣٢٤.\n(^٢) قال الطبري -بعد أن نقله عن السدي-: هكذا في كتابي: ويطؤها ولا يكلمها.\n(^٣) \"تفسير الطبري\" ٤/ ٦٦ (٩٣٥١)، ٤/ ٦٧ (٩٣٦٨).\n(^٤) \"المصنف\" ٤/ ٤٥.","vol":"25","page":37},{"text":"فصل:\nقوله في حديث ابن عباس: (فَخَرَجْتُ إِلَى المَسْجِدِ فَإِذَا هُوَ مَلآنُ مِنَ النَّاسِ). كذا هو في الأصول بالنون، قال ابن التين عند أبي الحسن: ملأى. وعند غيره: ملآن. وهو الصحيح، وإنما هو نعت للمؤنث فإن لم يكن أراد البقعة فيصح ذلك.","vol":"25","page":38},{"text":"<span data-type='title' id=toc-3178>٩٣ - باب مَا يُكْرَهُ مِنْ ضَرْبِ النِّسَاءِ</span>.\nوَقَوْلِهِ ﴿وَاضْرِبُوهُنَّ﴾ [النساء: ٣٤]: ضَرْبًا غَيْرَ مُبَرِّحٍ.\n\n٥٢٠٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَمْعَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَجْلِدُ أَحَدُكُمُ امْرَأَتَهُ جَلْدَ الْعَبْدِ، ثُمَّ يُجَامِعُهَا فِى آخِرِ الْيَوْمِ». [انظر: ٣٧٨ - مسلم: ٤١١ - فتح ٩/ ٣٠٠].\nثم ساق حديث عبد الله بن زمعة عن النبي - ﷺ -: \"يجلد أحدكم امرأته جلد العبد ثم يجامعها\".\nكذا في الأصول وفيه: ﴿وَاضْرِبُوهُنَّ﴾ إلى آخره، وفي كتاب ابن بطال (^١) وابن التين وقوله تعالى: ﴿وَاضْرِبُوهُنَّ﴾ أي: ضربًا غير مبرح، وكلاهما صحيح، والمبرح بكسر الراء: الشاق، ونقل ابن بطال، عن قتادة: غير شائن. وعن الحسن: غير مؤثر (^٢)، وهو معنى ما ذكرته.\nوفيه: جواز الضرب غير المبرح.\nوقوله: (\"ثُمَّ يُجَامِعُهَا\") لم ينهه عن ذلك، وإنما أخبر أنه قد يبدو له فيجامعها فيأتيها وهي كارهة، فلا يجد منها المودة التي تكون عند الوطء، وهو تقبيح الضرب وقرب ما يناقضه؛ لقلة الرياضة بذلك؛ لأن المرأة إذا عرفت قرب الرجعة وسرعة الفيئة، لم تعبأ بأدبه، ولا يقع فيها ما ندبه الله إليه من رياضتها، ويدل على ذلك طول هجرانه - ﵇ - لأزواجه المدة الطويلة، ولم يكن ذلك يومًا ولا يومين ولا ثلاثة، وكذلك كان هجرانه - ﵇ - والمسلمين لكعب بن مالك حتى\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٣٢٥.\n(^٢) \"شرح ابن بطال\" ٧/ ٣٢٦.","vol":"25","page":39},{"text":"مضت خمسون ليلة، وإنما ذلك على ظاهر المعصية لله وللزوج. فأما ما يدور من المغاضبة بين الرجلين من الخلاف والكلام فلا يجوز المهاجرة فوق ثلاث ليالٍ.\nقال بعض أهل العراق: أمر الله تعالى بهجرهن وضربهن؛ تذليلًا منه للنساء وتصغيرًا لهن على إيذاء بعولتهن، ولم يأمر في شيء من كتابه بالضرب صراحًا إلا في ذلك، وفي الحدود العظام، فساوى معصيتهن لأزواجهن بمعصية أهل الكبائر، وولّى الأزواج ذلك دون الأئمة، وجعله لهم دون القضاة بغير شهود ولا بينات من الله للأزواج على النساء، وإنما يكره من ضرب النساء التعدي فيه والإسراف، كما قاله المهلب قال: وقد بين الشارع ذلك فقال: \"ضرب العبد\" من أجل الرق فوق ضرب الحر؛ لتباين حالتيهم؛ ولأن ضرب النساء إنما جوز من أجل امتناعها على زوجها من المباضعة.\nواختلف في وجوب ضربها في الخدمة، والقياس يوجب أنه إذا جاز في (المباضعة) (^١) جاز في الخدمة الواجبة للزوج عليها بالمعروف (^٢)، وأما ابن حزم فقال: لا يلزمها أن تخدم زوجها في شيء أصلًا: لا في عجين، ولا في طبيخ، ولا كنس، ولا فرش، ولا غزل ولا غير ذلك. ثم نقل عن أبي ثور أنه قال: عليها أن تخدمه في كل شيء.\nويمكن أن يحتج له بالحديث الصحيح أن فاطمة شكت إلى رسول الله - ﷺ - ما تجد من الرحى، وبقول (أسماء) (^٣): كنت أخدم الزبير (^٤).\n_________\n(^١) في الأصول: المبالغة، والمثبت من \"ابن بطال\".\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٣٢٥.\n(^٣) من (غ).\n(^٤) سلف برقم (٣١٥١)، ورواه مسلم (٢١٨٦/ ٣٥) واللفظ له.","vol":"25","page":40},{"text":"ولا حجة فيهما؛ لأنه ليس فيهما أنه - ﵇ - أمرهما، إنما كانتا متبرعتين (^١)، وقد سلف قريبًا في باب موعظة الرجل ابنته اختلاف العلماء في ضرب النساء، واختلاف الآثار فيهم، وبيان مذاهبهم، وسنذكر منه نبذة قريبًا.\nفصل:\nقوله: (\"ثم يجامعها\") جاء في لفظ آخر: \"لعله يعانقها\" (^٢)، وفي الترمذي صحيحًا: \"ثم لعله أن يضاجعها من آخر يومه\" (^٣).\nوقوله: (\"جلد العبد\") جاء في الإسماعيلي: \"جلد البعير\" أو قال: \"جلد العبد\".\nفصل:\nجاء في الضرب أيضًا من حديث لقيط بن صبرة: \"ولا تضرب ظعينتك ضرب أمتك\" أخرجه أبو داود (^٤)، وفي لفظ ابن حبان: \"كضربك إبلك\" (^٥)، ولعله تصحيف منه. ومن حديث عمرو بن الأحوص: \"واضربوهن ضربًا غير مبرح\". صححه الترمذي (^٦)، وأخرجه من حديث ابن عباس وعمر.\nروى البيهقي في \"المعرفة\" من حديث عمر النهي عنه. قال الشافعي: يحتمل أن يكون نهى عنه على اختيار النهي، وأذن فيه بأن يكون مباحًا لهم الضرب في الخوف. واختار لهم أن يضربوا لقوله: (لن يضرب خياركم). ويحتمل أن يكون قبيل نزول الآية بضربهن،\n_________\n(^١) \"المحلى\" ١٠/ ٧٣ - ٧٤.\n(^٢) سيأتي برقم (٦٠٤٢).\n(^٣) الترمذي (٣٣٤٣).\n(^٤) أبو داود (١٤٢).\n(^٥) ابن حبان ١٠/ ٣٦٧ (٤٥١٠).\n(^٦) الترمذي (١١٦٣).","vol":"25","page":41},{"text":"ثم أذن بعد نزولها به، وقوله: الن يضرب خياركم) دلالة على أن ضربهن مباح (^١).\nفصل:\nعني الشارع بالفراش في الحديث الصحيح: \"لا يوطئن فرشكم أحدًا تكرهونه\" ما افترش في البيوت لا فراش الضجع. وفيه: نهى أن تُدْخل بيته من لا يريده من رجل وامرأة كما سلف.\nفصل:\nوفي قوله: \"جَلْدَ العَبْدِ\" بيان أن النكاح رق ويد وملك وحكم كنوع من أنواع العبودية، كما نبه عليه ابن العربي، ولكن فيه فضل الاشتراك في المنفعة واستحقاق العوض عليها؛ ولذلك أذن الرب تعالى في تأديب الزوج للمرأة؛ بفضل القوامية عليها فيما ينبغي، كما يجب ويجوز من غير تعدِّ ولا حيف، ولا عمل بحكم الغضب، ولا في سبيل التشفي والانتقام (^٢).\nفصل:\nهذا الضرب ضرب تأديب، وفي عده عندنا خلاف، هل هو دون الأربعين، أو دون العشرين؟ وبعضهم (قال) (^٣) بدون العشر، للحديث الصحيح: \"لا يجلد فوق عشرة أسواطٍ، إلا في حدٍّ من حدود الله -﷿- (^٤)، وإنما يضرب إذا علم أنه ينجع، وإلا فلا فائدة فيه؛ لأن من لا يردعه الوعيد والتهديد ولا السوط الشديد فلا حاجة إلى ارتكاب\n_________\n(^١) \"معرفة السنن والآثار\" ١٠/ ٢٩١.\n(^٢) \"عارضة الأحوذي\" ١٢/ ٢٤٤ - ٢٤٥.\n(^٣) في الأصول: قيل، والمثبت هو الصواب.\n(^٤) رواه مسلم (١٧٠٨).","vol":"25","page":42},{"text":"ما يؤدي: ﴿لَا تَبْدِيلَ لِخَلْقِ اللهِ﴾، فباللطف أولًا أنجح؛ لأن الضرب يزيد في الإعراض، فإن لم يحصل فالتهديد. وإلا فما ربك بظلام للعبيد وما أحسن ما حكي عن سعيد بن حرب أنه أراد (تزوج) (^١) امرأة فقال لها: إني سيئ الخلق. فقالت: أسوء مثل خلقًا من أحوجك أن تكون سيئ الخلق. فقال: أنت امرأتي.\nفصل:\nراوي هذا الحديث عبد الله بن زمعة، هو ابن الأسود بن المطلب الأسدي ابن أخت أم سلمة، أحد الأشراف، كان يأذن على رسول الله - ﷺ - وعنه: عروة وأبو بكر بن عبد الرحمن، وهو من الأفراد (^٢).\n_________\n(^١) في الأصول: تزويج، والمثبت هو الصواب.\n(^٢) انظر ترجمته في: \"تهذيب الكمال\" ١٤/ ٥٢٥.","vol":"25","page":43},{"text":"<span data-type='title' id=toc-3179>٩٤ - باب لَا تُطِيعُ الْمَرْأَةُ زَوْجَهَا فِي مَعْصِيَةٍ</span>\n٥٢٠٥ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنِ الْحَسَنِ -هُوَ ابْنُ مُسْلِمٍ- عَنْ صَفِيَّةَ عَنْ عَائِشَةَ أَنَّ امْرَأَةً مِنَ الأَنْصَارِ زَوَّجَتِ ابْنَتَهَا فَتَمَعَّطَ شَعَرُ رَأْسِهَا، فَجَاءَتْ إِلَى النَّبِيِّ - ﷺ - فَذَكَرَتْ ذَلِكَ لَهُ، فَقَالَتْ: إِنَّ زَوْجَهَا أَمَرَنِي أَنْ أَصِلَ فِي شَعَرِهَا. فَقَالَ: «لَا إِنَّهُ قَدْ لُعِنَ الْمُوصِلَاتُ». [٥٩٣٤ - مسلم: ٢١٢٣ - فتح ٩/ ٣٠٤].\nذكر فيه حديث عائشة - ﵂ - أن امرأة من الأنصار زوجت ابنتها فتمعط شعر رأسها، فجاءت إلى النبي - ﷺ - فذكرت ذلك له وقالت: إن زوجها أمرني أن أصل في شعرها قال: \"لا، إنه قد لعن الموصلات\" وأخرجه في اللباس أيضًا مسلم، وهو مطابق لما ترجم له، فواجب على المرأة أن لا تطيع زوجها في معصية، وكذلك من لزمه طاعة غيره، فلا يجوز طاعته في معصية الله تعالى، ويشهد لهذا قوله - ﷺ - حين أمَّر على بعثٍ أميرًا، وأمر الناس بطاعته، فأمرهم ذلك الأمير أن يقتحموا في النار، الحديث، وفي آخره: \"إنما الطاعة في المعروف\" (^١) وصوب قولهم، وقد جاء عنه: \"لاطاعة لمخلوق في معصية الخالق\" (^٢).\nوقوله: (فَتَمَعَّطَ شعرها) العرب تقول: معي الشعر وامْعَطّ معطًا إذا تمرط، ومعطته: نتفته، والأمعط من الرجال: السنوط. قال أبو حاتم: والذئب يكنى أبا معيطة. وفي كتاب \"العين\": ذئب أمعط: خبيث؛ لأن شعره تمعط فتأذى بالذباب (^٣).\n_________\n(^١) سلف برقم (٤٣٤٠)، ورواه مسلم (١٨٤٠) من حديث عليّ.\n(^٢) سيأتي برقم (٧٢٥٧) بلفظ: \"لا طاعة في معصية\". وهو أحد طرق حديث عليّ السابق. ورواه بهذا اللفظ أحمد ١/ ١٣١، ٤٠٩، ٥/ ٦٦ عن عليّ، وابن مسعود، وعمران بن حصين.\n(^٣) \"العين\" ٢/ ٢٨.","vol":"25","page":44},{"text":"ثم الحديث رد على من جوزه من أصحابنا بإذن الزوج، وفي \"مسند أحمد\" من حديث ابن مسعود - ﵁ -: نهى عنه إلا من داء (^١).\nوالتحريم إما لكونه تدليسًا، أو شعار الفاجرات، أو تغيير خلق الله. ولا يمنع من الأدوية التي تزيل الكلف وتحسن الوجه للزوج، وكذا أخذ الشعر منه، وقد قالت عائشة - ﵂ - لو كان في وجه بنات أخي لأخرجته (ولو شعرة) (^٢). وفي لفظ: سئلت عن قشر الوجه فقالت: إن كان شيء ولدت وهو بها فلا يحل لها إخراجه، وإن كان في شيء حدث فلا بأس بقشره. وفي لفظ: إن كان للزوج فافعلي. ونقل أبو عبيد عن الفقهاء الرخصة في كل شيء وصل به الشعر، مالم يكن الوصل شعرًا (^٣).\nفصل:\nيدخل في ترجمة الباب ما لو أراد وطأها في الدبر، فإنه يحرم عليها إعانته.\nوفيه: عدة أحاديث أفردت بالتأليف، وصحح ابن حبان منها حديث ابن عباس - ﵄ - (^٤)، وابن حزم حديث خزيمة بن ثابت وابن عباس أيضًا (^٥)، وحسنن الترمذي حديث ابن عمر (^٦).\n_________\n(^١) أحمد ١/ ٤١٥ - ٤١٦.\n(^٢) من (غ).\n(^٣) \"غريب الحديث\" ١/ ١٠٤.\n(^٤) ابن حبان ٩/ ٥١٦ (٤٢٠٢).\n(^٥) \"المحلى\" ١٠/ ٧٠.\n(^٦) كذا في الأصول وهو خطأ، فقد روى البخاري (٤٥٢٦، ٤٥٢٧) في كتاب التفسير، باب: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ عن ابن عمر الرخصة في إتيان النساء في الدبر، واستوفى الحافظ في \"التلخيص\" ٣/ ١٨٣ - ١٨٥ تخريج ما جاء عن =","vol":"25","page":45},{"text":"<span data-type='title' id=toc-3180>٩٥ - باب ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ [النساء: ١٢٨]</span>\n٥٢٠٦ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ [النساء: ١٢٨] قَالَتْ: هِيَ الْمَرْأَةُ تَكُونُ عِنْدَ الرَّجُلِ، لَا يَسْتَكْثِرُ مِنْهَا فَيُرِيدُ طَلَاقَهَا، وَيَتَزَوَّجُ غَيْرَهَا، تَقُولُ لَهُ: أَمْسِكْنِي وَلَا تُطَلِّقْنِي، ثُمَّ تَزَوَّجْ غَيْرِي، فَأَنْتَ فِي حِلٍّ مِنَ النَّفَقَةِ عَلَيَّ وَالْقِسْمَةِ لِي، فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ﴾ [النساء: ١٢٨]. [انظر: ٢٤٥٠ - مسلم: ٣٠٢١ - فتح ٩/ ٣٠٥].\nذكر فيه حديث عائشة - ﵂ - السالف في تفسير هذِه الآية.\nوقام الإجماع على جواز هذا الصلح، وكذلك فعلت سودة برسول الله - ﷺ - حين وهبت يومها لعائشة؛ تبتغي بذلك مرضاة رسول الله - ﷺ -.\nوروى عكرمة، عن ابن عباس - ﵄ - قال: خَشِيَت أن يطلقها رسول الله - ﷺ -، فقالت: لا تطلقني، واحبسني مع نسائك، ولا تقسم لي، فنزلت إلى قوله: ﴿إِعْرَاضًا﴾ (^١)، قال ابن عباس - ﵄ - يعني: البغض. وقال مجاهد: نزلت في أبي السنابل بن بعكك (^٢).\nواختلفوا هل ينتقض هذا الصلح؟\n_________\n= ابن عمر من الرخصة في ذلك.\nأضف إلى ذلك أن المصنف في \"البدر المنير\" ٧/ ٦٥٣ لما ذكر مَن روي عنه النهي لم يذكر ابن عمر فيهم، وكذا فعل الحافظ في \"التلخيص\" ٣/ ١٨٠٣ - ١٨١. أما الترمذي فقد حسن حديث عليّ بن طلق (١١٦٤)، وقال في حديث ابن عباس (١١٦٦) حسن غريب.\n(^١) رواه الترمذي (٣٠٤٠) وقال: حسن صحيح غريب.\n(^٢) رواهما ابن جرير في \"تفسيره\" ٤/ ٣٠٨.","vol":"25","page":46},{"text":"فقال عَبيدة: هما على ما اصطلحا عليه، فإن انتقضت فعليه أن يعدل عليها أو يفارقها (^١). وبه قال النخعي ومجاهد وعطاء، وحكى ابن المنذر أنه قول الثوري والشافعي وأحمد، وقال الكوفيون: الصلح في ذلك جائز.\nوقال ابن المنذر: ولا أحفظ في الرجوع شيئًا.\nوقال الحسن البصري: ليس لها أن تنقض، وهما على ما اصطلحا عليه (^٢). وقول الحسن هو قياس قول مالك فيمن أنظره بالدين أو أعار عاريةً إلى مدة أنه لا يرجع في ذلك، وقول عَبيدة هو قياس قول أبي حنيفة والشافعي؛ لأنها هبة منافع طارئة لم تقبض فجاز فيها الرجوع.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ٣٠٦.\n(^٢) \"الإشراف\" ١/ ١١٨ - ١١٩، وانظر: \"الاستذكار\" ١٦/ ٣٨٢.","vol":"25","page":47},{"text":"<span data-type='title' id=toc-3181>٩٦ - باب العَزْلِ</span>\n٥٢٠٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ قَالَ: كُنَّا نَعْزِلُ عَلَى عَهْدِ النَّبِيِّ - ﷺ -. [٥٢٠٨، ٥٢٠٩ - مسلم: ١٤٤٠ - فتح ٩/ ٣٠٥].\n\n٥٢٠٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: أَخْبَرَنِي عَطَاءٌ، سَمِعَ جَابِرًا - ﵁ - قَالَ: كُنَّا نَعْزِلُ وَالْقُرْآنُ يَنْزِلُ. [انظر: ٥٠٢٧ - مسلم: ١٤٤٠ - فتح ٩/ ٣٠٥].\n\n٥٢٠٩ - وَعَنْ عَمْرٍو، عَنْ عَطَاءٍ، عَنْ جَابِرٍ قَالَ: كُنَّا نَعْزِلُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - وَالْقُرْآنُ يَنْزِلُ. [انظر: ٥٢٠٧ - مسلم: ١٤٤٠ - فتح ٩/ ٣٠٥].\n\n٥٢١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ مُحَيْرِيزٍ، عَنْ أَبِى سَعِيدٍ الْخُدْرِيِّ قَالَ: أَصَبْنَا سَبْيًا، فَكُنَّا نَعْزِلُ، فَسَأَلْنَا رَسُولَ اللهِ - ﷺ - فَقَالَ: «أَوَإِنَّكُمْ لَتَفْعَلُونَ؟ -قَالَهَا ثَلَاثًا- مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَوْمِ الْقِيَامَةِ إِلاَّ هِيَ كَائِنَةٌ». [انظر: ٣٢٢٩ - مسلم: ١٤٣٨ - فتح ٩/ ٣٠٥].\nذكر فيه حديث جابر - ﵁ -: كنا نعزل على عهد رسول الله - ﷺ -. وفي لفظ: كنا نعزل والقرآن ينزل.\nوفي لفظ: كنا نعزل على عهد النبي - ﷺ - والقرآن ينزل.\nوحديث الزهري عن ابن محيريز، عن أبي سعيد: أصبنا سبيًا فكنا نعزل، فسألنا النبي - ﷺ - فقال: \"أو أنكم لتفعلون؟ -قالها ثلاثًا- ما من نسمة كائنة إلى يوم القيامة إلا وهي كائنة\".\nالشرح:\nهذان الحديثان أخرجهما مسلم، ولفظه في الأول: كنا نعزل على عهد رسول الله - ﷺ -، ولو كان نهى عنه لنهانا عنه القرآن. وفي لفظ: فبلغ ذلك النبي - ﷺ - فلم ينهنا.","vol":"25","page":48},{"text":"وفي لفظٍ: سأل رجل رسول الله - ﷺ - فقال: إن عندي جارية وأنا أعزل عنها فقال - ﷺ -: \"إن ذلك (لم) (^١) يمنع شيئًا أراده الله\" قال: فجاء الرجل فقال: يا رسول الله التي كنت ذكرتها لك حبلت. فقال - ﵇ -: \"أنا عبد الله ورسوله\" (^٢). وفي لفظ: إن لي جارية هي خادمنا وسانيتنا، وأنا أطوف عليها، وأنا أكره أن تحبل، فقال: \"اعزل عنها إن شئت؛ فإنه سيأتيها ما قدر لها\" فلبث الرجل ثم أتاه فقال: إن الجارية قد حبلت. فقال: \"قد أخبرتك أن سيأتيها ما قدر لها\" (^٣).\nوللنسائي: كان لنا جواري وكنا نعزل عنهن فقالت اليهود: إن تلك الموءودة الصغرى. فسئل رسول الله - ﷺ - عن ذلك فقال: \"كذبت اليهود، ولو أراد الله -﷿- أن يخلقه لم تستطع رده\" (^٤). ولأبي قرة السكسكي: ذكر المثنى بن الصباح، عن عطاء، عن جابر - ﵁ - أنهم كانوا يعزلون على عهد رسول الله - ﷺ -، إذا أذنت الحرة، وأما الأمة فيعزل عنها.\nولفظ مسلم في الثاني: \"ما من كل الماء يكون الولد، وإذا أراد الله خلق شيء لم يمنعه شيء\" (^٥). وفي لفظ: \"ماكتب الله خلق نسمة كائنة إلى يوم القيامة إلا وستكون\" (^٦). ولأحمد: \"أنت تخلقه؟ أنت ترزقه؟ أقره قراره، فإنما ذلك القدر\" (^٧). وفي لفظ: إن اليهود تحدث أن\n_________\n(^١) كذا في الأصول، وفي مسلم: لن.\n(^٢) مسلم (١٤٣٩/ ١٣٥).\n(^٣) مسلم (١٤٣٩/ ١٣٤).\n(^٤) \"السنن الكبرى\" ٥/ ٣٤٠ (٩٠٧٨).\n(^٥) مسلم (١٤٣٨/ ١٣٣).\n(^٦) مسلم (١٤٣٨/ ١٢٥).\n(^٧) \"المسند\" ٣/ ٥٣.","vol":"25","page":49},{"text":"العزل (الموءودة) (^١) الصغرى، قال النبي - ﷺ -: \"كذبت اليهود، ولو أراد الله أن يخلقه ما استطعت أن تصرفه\" (^٢).\nوللترمذي: ولم يقل: ولا يفعل ذلك أحدكم (^٣).\nوللنسائي من حديث محمد بن يحيى، عن ابن محيريز أنه سمع أبا صرمة وأبا سعيد الخدري يقولان: أصبنا سبايا. الحديث (^٤).\nوالذي في مسلم أن أبا صرمة سأل أبا سعيد وابن محيريز يسمع (^٥)، وهو المحفوظ. وفي رواية: أصبنا سبايا في غزوة بني المصطلق، وهي الغزوة التي أصاب فيها رسول الله - ﷺ - جويرية. وقد سلف هذا الحديث، وللكجي (^٦): أن رجلًا من أشجع سأل رسول الله - ﷺ - فقال: إن امرأتي ترضع، وأنا أكره أن تحمل، أفأعزل عنها؟ قال: \"ما قدر في الرحم سيكون\".\nوقال محمد بن عبد الرحمن الأنصاري -شيخ أيوب-: قوله: \"لا عليكم أن (لا) (^٧) تفعلوا\" أقرب إلى النهي (^٨).\n_________\n(^١) في الأصول: موءودة. ولعل المثبت هو الصواب.\n(^٢) رواه أبو داود (٢١٧١)، والنسائي في \"الكبرى\" ٥/ ٣٤١ (٩٠٧٩).\n(^٣) الترمذي (١١٣٨) وقال: حسن صحيح.\n(^٤) \"السنن الكبرى\" ٥/ ٣٤٣ (٩٠٨٩).\n(^٥) مسلم (١٤٣٨/ ١٢٥).\n(^٦) هو الشيخ الإِمام الحافظ المعمر شيخ العصر، أبو مسلم، إبراهيم بن عبد الله بن مسلم بن ماعز بن مهاجر، البصري، الكجي صاحب \"السنن\"، مات ببغداد في سابع المحرم سنة اثنتين وتسعين ومائتين.\nانظر ترجمته في: \"تاريخ بغداد\" ٦/ ١٢٠ - ١٢٤، \"المنتظم\" ٦/ ٥٠ - ٥٢، \"سير أعلام النبلاء\" ١٣/ ٤٢٣ - ٤٢٥.\n(^٧) من (غ).\n(^٨) رواه مسلم (١٤٣٨/ ١٣٠).","vol":"25","page":50},{"text":"وقال الحسن البصري: والله لكأن هذا زجر (^١). وفي لفظ: أنه - ﵇ - سئل عن العزل ما هو، فلما أخبره قال: \"لا عليكم أن لا تفعلوا ذاكم\" (^٢).\nوفي \"المصنف\": قال أبو سعيد: ابنتي هذِه التي في الخدر من العزل (^٣).\nوفي الباب أيضًا أحاديث:\nأحدها: حديث عامر بن سعد أن أسامة بن زيد أخبر والده أن رجلًا جاء إلى رسول الله - ﷺ - فقال: إني أعزل عن امرأتي. فقال: \"لمَ تفعل ذلك؟ \" قال الرجل: أشفق على ولدها، فقال - ﵇ -: \"لو كان ذلك ضارًّا ضر فارس والروم\" (^٤). وعزاه عبد الحق إليه من طريق سعد ابن أبي وقاص (^٥). وليس ذلك فيه، وأقره ابن القطان، ووقع في \"سنن الكجي\" من حديث (حيوة) (^٦)، عن عياش، عن أبي النضر، عن عامر: سمعت أسامة بن زيد يحدث عن والده -أو قال: يحدث والده شك عياش ابن عباس- أن رجلًا سأل .. الحديث (^٧).\n_________\n(^١) رواه مسلم (١٤٣٨/ ١٣١).\n(^٢) الحديث السابق.\n(^٣) \"المصنف\" لابن أبي شيبة ٣/ ٥٠٣.\n(^٤) رواه مسلم (١٤٤٣) ولعله سقط من الناسخ: أخرجه مسلم. وإليه يرجع الضمير في قوله: وعزاه عبد الحق (إليه) كما في \"أحكامه\"، كما أن المصنف قد ألحق بالأحاديث التي سوف يذكرها بَعْدُ تخريجها، فأين في هذا الحديث؟! والله أعلم.\n(^٥) \"الأحكام الوسطي\" ٣/ ١٦٦.\n(^٦) في الأصول: جبيرة، ولعله تحريف، والمثبت من مصادر التخريج.\n(^٧) هو بسنده من حيوة إلى آخره عند مسلم (١٤٤٣)، وأحمد ٥/ ٢٠٣، والطبراني في \"الكبير\" ١/ ١٦١، والبيهقي ٧/ ٤٦٥.","vol":"25","page":51},{"text":"ثانيها: حديث جدامة بنت وهب مرفوعًا: \"إنه الوأد الصغير الخفي\". أخرجه مسلم (^١)، أسلمت جدامة قبل الفتح أو عامه.\nثالثها: حديث أنس بن مالك مرفوعًا: \"لو أن الماء الذي يكون منه الولد أهرقته على صخرة، لأخرج الله -﷿- أو ليخلقن الله- نفسًا هو خالقها\". رواه أحمد (^٢).\nرابعها: حديث أبي هريرة - ﵁ -: سئل رسول الله - ﷺ - عن العزل، وقيل: إن اليهود تزعم أنها الموءودة الصغرى فقال: \"كذبت يهود، لو أراد الله خلقًا لم تستطع عزلها\". رواه النسائي (^٣).\nخامسها: عن القاسم بن حسان، عن عمه عبد الرحمن بن حرملة، عن ابن مسعود - ﵁ -: كان - ﵇ - يكره عشرة خلال، فذكرها وفيه: \"وعزل الماء لغير محله\". أخرجه النسائي (^٤). قال البخاري: عبد الرحمن هذا لم يصح حديثه (^٥). وأدخله البخاري في الضعفاء وقال علي: في إسناده من لا يعرف، ولا نعرفه في أصحاب ابن مسعود (^٦)، وقال أبو حاتم: فقال: ليس بحديث عبد الرحمن بأس يحول من كتابه \"الضعفاء\" (^٧).\n_________\n(^١) مسلم (١٤٤٢/ ١٤١) وفيه: ذلك الوأد الخفي.\n(^٢) أحمد ٣/ ١٤٠ وفيه: \"لأخرج الله منها -أو يخرج منها- ولدًا، وليخلقن الله نفسًا هو خالقها\".\n(^٣) \"السنن الكبرى\" (٩٠٨٣).\n(^٤) \"المجتبى\" ٨/ ١٤١.\n(^٥) \"التاريخ الكبير\" ٥/ ٢٧٠.\n(^٦) \"العلل\" لابن المديني ص ٢٥١ - ٢٥٢.\n(^٧) \"الجرح والتعديل\" ٥/ ٢٢٢ - ٢٢٣ ونص عبارته: سألت أبي عنه فقال: ليس بحديثه بأس وإنما روى حديثًا واحدًا ما يمكن أن يعتبر به ولم أسمع أحدًا ينكره ويطعن عليه، وأدخله البخاري في كتاب \"الضعفاء\"، وقال أبي: يحول منه اهـ.","vol":"25","page":52},{"text":"وقال ابن عدي: قول البخاري: لم يصح حديثه. يعني: أن عبد الرحمن لم يسمع من ابن مسعود، وأشار إلى حديث واحد (^١). وكذا قال الخطيب في \"المتفِق والمفترق\": ليس له إلا حديث واحد. وأما ابن حبان فذكره في \"ثقاته\" (^٢)، وخرج حديثه في \"صحيحه\"، واستدركه الحاكم وقال: صحيح الإسناد (^٣).\nوقال ابن حزم: وكذا صح عن زيد بن ثابت وابن عباس وسعد رواية الإباحة (^٤).\nوفي \"سؤالات أبي داود\": سمعت أبا عبد الله، وذكر حديث ابن لهيعة، عن جعفر بن ربيعة، عن الزهري، عن المحرر بن أبي هريرة، عن أبيه رفعه: \"لا يعزل عن الحرة إلا بإذنها\". فقال: ما أنكره، وأخرجه ابن ماجه من هذا الوجه بزيادة عمر (^٥).\nوقال الدارقطني: تفرد به إسحاق بن عيسى الطباع، عن ابن لهيعة [عن جعفر بن ربيعة] (^٦)، عن الزهري به، ووهم فيه. وخالفه عبد الله بن وهب فرواه عن ابن لهيعة، عن جعفر، عن الزهري، عن حمزة بن عبد الله بن عمر، عن أبيه، عن عمر، ووهم أيضًا، والصواب: مرسل عن حمزة، عن عمر (^٧). ليس فيه: عن أبيه. وقال أبو حاتم: حدثنا أبو صالح -كاتب الليث- عن ابن لهيعة، عن جعفر، عن\n_________\n(^١) \"الكامل\" ٥/ ٥٠٤ (١١٤٠).\n(^٢) \"الثقات\" ٥/ ٩٥.\n(^٣) ابن حبان (٥٦٨٣)، الحاكم ٤/ ١٩٥.\n(^٤) \"المحلى\" ١٠/ ٧١.\n(^٥) ابن ماجه (١٩٢٨).\n(^٦) ساقطة من الأصول، ومثبتة من \"العلل\".\n(^٧) \"العلل\" ٢/ ٩٣ وفيه: والصواب مرسل عن عمر اهـ.","vol":"25","page":53},{"text":"حمزة، عن أبيه، عن عمر قال: وهو أصح، وهذا من تخاليط ابن لهيعة (^١).\nوأخرجه ابن أبي شيبة من حديث مندل بن علي، عن جعفر بن أبي المغيرة، عن عبد الله بن أبي الهُذيل، عن جرير قال: جاء رجل إلى رسول الله - ﷺ - فقال: يا رسول الله، ما خلصت إليك من المشركين إلا بقينة، وأنا أعزل عنها أريد بها السوق فقال - ﵇ -: \"جاءها ما قدر\".\nومن حديث عبد الله بن محيريز قال: انطلقت أنا وأبو (ضمرة المازني) (^٢) فوجدنا أبا سعيد يحدث كما يحدث أبو سلمة وأبو أمامة، عن رسول الله - ﷺ - قال: \"كذبت يهود\". وقال في آخره: \"وما عليكم أن لا تفعلوا، وقد قدر الله ما هو خالق إلى يوم القيامة\" (^٣).\nوفي سؤالات مهنا: سألت أحمد عن حديث هشام الدستوائي، عن يحيى بن أبي كثير، عن سوار الكوفي، عن ابن مسعود - ﵁ - أنه قال: يعزل الرجل عن أمته، ولا يعزل عن الحرة إلا بإذنها. فقال: كان يزيد يرويه عن هشام. قلت: عن سوار هذا؟ قال: لا أدري. قلت: بلغني عن يحيى بن سعيد أنه كان يقول: هذا الحديث شبه لا شيء. فقال أحمد: كذاك هو.\nوقال عبد الله بن أحمد: قرأت على أبي، عن وكيع، عن سفيان، عن عبد الله بن محمد بن عقيل، عن جمانة -أو أن جمانة سرية على بن أبي طالب- قالت: كان عليّ يعزل عنا. فقلنا له فقال: أحيي شيئًا أماته الله (^٤).\n_________\n(^١) \"العلل\" ١/ ٤١٢.\n(^٢) في الأصول: (صرمة الماوي) وهو تحريف والمثبت من \"المصنف\".\n(^٣) \"المصنف\" ٣/ ٥٠٤ (١٦٦٠١ - ١٦٦٠٣).\n(^٤) \"العلل ومعرفة الرجال\" ٢/ ٥٨٥ (٣٧٨٢).","vol":"25","page":54},{"text":"وفي \"المصنف\" بسند صحيح أن عليًّا - ﵁ - قال: العزل: الوأد الخفي. وعن عكرمة أن زيد بن ثابت وسعد بن أبي وقاص كانا يعزلان، وحكاه أيضًا عن رافع بن خديج وخباب بن الأرت وأبي أيوب الأنصاري وأبي بن كعب وعلي بن حسين وعلقمة، وأصحاب عبد الله وأنس والحسن بن علي وابن مغفل وابن عباس، وسئل عنه (سعيد) (^١) بن المسيب فقال: هو حرثك إن شئت أعطشته، وإن شئت أرويته. وكذا قاله عكرمة وقال الحسن: اختلف فيه الصحابة (^٢).\nإذا تقرر ذلك، فقد اختلف السلف في العزل، فذكر مالك في \"الموطأ\" عن سعد بن أبي وقاص وأبي أيوب الأنصاري وزيد بن ثابت وابن عباس أنهم كانوا يعزلون (^٣). وذكره ابن المنذر عن علي وخباب بن الأرت وجابر وقال: كنا نفعله على عهد رسول الله - ﷺ -. وروي عن جماعة من التابعين منهم ابن المسيب وطاوس (^٤)، وبه قال مالك والكوفيون والشافعي وجمهور العلماء (^٥)، وكرهته طائفة، ذكره ابن المنذر، عن الصديق والفاروق وعثمان. وعن علي رواية أخرى، وعن ابن مسعود وابن عمر وشدد فيه (^٦)، وقال أبو أمامة: ما كنت أرى أن مسلمًا يصنعه. وقال سالم: هي الموءودة. وكرهه إبراهيم أيضًا (^٧).\n_________\n(^١) في الأصول: عيسى، والمثبت هو الصواب كما في \"المصنف\".\n(^٢) \"المصنف\" ٣/ ٥٠١ - ٥٠٣.\n(^٣) \"الموطأ\" ص ٣٦٧ - ٣٦٨.\n(^٤) \"الإشراف\" ١/ ١٣٧ بتصرف.\n(^٥) \"شرح معاني الآثار\" ٣/ ٣٠، ٣١، \"المنتقى\" ٤/ ١٤٢، \"البيان\" ٩/ ٥٠٧ - ٥٠٨.\n(^٦) \"الإشراف\" ١/ ١٣٧.\n(^٧) روى هذِه الآثار ابن أبي شيبة ٣/ ٥٠٣ - ٥٠٤ (١٦٥٩٨ - ١٦٦٠٠).","vol":"25","page":55},{"text":"حجة الجمهور الأحاديث السالفة، وروي أيضًا عن أبي الزبير، عن جابر أنه - ﷺ - أذن فيه. ولا يفهم من قوله: \"أو تفعلون ذلك؟ \" إلا الإباحة، وهو خلاف ما أسلفناه عن الأنصاري، نعم يشهد آخر الحديث: \"ما من نسمة .. \" إلى آخره للإباحة يقول: قد فرغ من الخلق، فاعزلوا أو لا تعزلوا، فإن قدر أن يكون ولدًا لم يمنعه عزل؛ لأنه قد يكون مع العزل إفضاء بقليل الماء الذي قدر الله أن يكون منه الولد، وقد يكون الاسترسال والإفضاء ولا يكون ولد، فالعزل أو الإفضاء سواء في أن لا يكون منه ولد إلا بتقدير الله.\nواحتج من كرهه بحديث جدامة بنت وهب الأسدية السالف، وأنكره الأولون، وروي عن رسول الله - ﷺ - إنكار ذلك.\nوحديث أبي سعيد السالف فيه إكذاب من زعم أنه موءودة، وقد روي عن عليّ رَفْع ذلك، والتنبيه على فساده بمعنى حسن لطيف، وروى الليث عن معمر بن أبي حبيبة، عن عبيد الله بن عدي بن الخيار قال: تذاكر أصحاب رسول الله - ﷺ - عند عمر العزل، فاختلفوا فيه، فقال عمر: قد اختلفتم أنتم، وأنتم أهل بدر الأخيار، فكيف بالناس بعدكم؟ فقال عليّ: إنها لا تكون موءودة حتى (تمر) (^١) بالتارات السبع، قوله تعالى: ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ (١٢)﴾\nالآية [المؤمنون: ١٢] فعجب عمر من قوله، وقال: جزاك الله خيرًا. فأخبر عليّ أنه لا يوأد إلا من قد نفخ فيه الروح قبل ذلك، وما لم ينفخ فيه الروح فهو موات غير موءودٍ.\n_________\n(^١) في الأصول: تتم، والمثبت من \"شرح معاني الآثار\" وهو الصواب.","vol":"25","page":56},{"text":"وروى سفيان [عن الأعمش] (^١) عن أبي الوداك أن قومًا سألوا ابن عباس عن العزل، فذكر مثل كلام عليّ سواء، فهذا عليّ وابن عباس قد اجتمعا على ما ذكرنا، وتابعهما عمر ومن كان بحضرته من الصحابة، فدل على أن العزل غير مكروه (^٢).\nوذهب مالك وجمهور العلماء إلى أنه لا يعزل عن الحرة إلا بإذنها، فإن منعت زوجها لم يعزل، وحكاه ابن بطال عن الشافعي (^٣)، ومشهور مذهبه الجواز من غير توقف على إذنها مع الكراهة، وقطع الرافعي والنووي في الأمة بالجواز (^٤)، والخلاف فيه حكاه الروياني في \"البحر\".\nواختلفوا في العزل عن الزوجة الأمة، فقال مالك والكوفيون: لا يعزل عنها إلا بإذن سيدها (^٥). وقال الثوري: لا يعزل عنها إلا بإذنها. وقال الشافعي: لا يعزل عنها دون إذنها، ودون إذن مولاها. كذا حكاه ابن بطال عنه (^٦)، وهو غريب، فمذهبنا لا تحريم فيها. وحاصل مذهبنا أنه خلاف الأولى، وأطلق بعضهم الكراهة في كل حال، وكل امرأة سواء رضيت أم لا.\nوأما التحريم فلا يحرم في مملوكته، ولا في زوجته الأمة سواء رضيتا أم لا؛ لما عليه في ذلك من الضرر، وأما الحرة فإن أذنت لم يحرم، وإلا وجهان: أصحهما: لا. والحاصل أربعة أقوال: الإباحة\n_________\n(^١) ساقطة من الأصول، ومثبتة من \"شرح معاني الآثار\".\n(^٢) انظر ما سبق من قوله: حجة الجمهور، إلى هنا في \"شرح معاني الآثار\" ٣/ ٣٠ - ٣٥.\n(^٣) \"ابن بطال\" ٧/ ٣٣١.\n(^٤) \"ابن بطال\" ٧/ ٣٣١.\n(^٥) انظر: \"شرح معاني الآثار\" ٣/ ٣١، \"المنتقى\" ٤/ ١٤٣.\n(^٦) \"روضة الطالبين\" ٧/ ٢٠٥.","vol":"25","page":57},{"text":"مطلقًا، والحرمة مطلقًا، والجواز بالإذن، والحرمة في الحرة (^١).\nوجمع ابن التين في المسألة أربعة أقوال عندهم: يعزل حرة كانت أو أمة. يقابله: يعزل في الأمة دون الحرة، في (السرية) (^٢) برضاها، وفي الأمة المزوجة برضا سيدها، وهو قول مالك (^٣).\nوأغرب ابن حزم فقال: لا يحل العزل عن حرة ولا عن أمة، برهان ذلك حديث جدامة قال: وهو في غاية الصحة.\nواحتج من أباحه بخبر أبي سعيد الذي فيه: \"لا عليكم ألا تفعلوا\" قال: وهذا إلى النهي أقرب، وكذلك قاله ابن سيرين، واحتجوا بتكذيب رسول الله - ﷺ - قول يهود، وبأخبار أخر لا تصح، ويعارضها كلها خبر جدامة. وقد علمنا بيقين أن كل شيء أصله الإباحة حتى ينزل التحريم، فصح أن خبر جدامة بالتحريم هو الناسخ لجميع الإباحات المتقدمة التي لا شك أنها قبل البعث وبعد البعث، قال: وهذا أمر متيقن؛ لأنه إذا أخبر - ﷺ - أنه الوأد الخفي، والوأد محرم،\nفقد نسخ الإباحة المتقدمة، وبطل قول من ادعى غيره (^٤).\nفأما الطحاوي فإنه عكس هذا وقال: يحتمل أن خبر جدامة لما كان على الناس موافقة أهل الكتاب مالم يحدث الله ناسخه، ثم إن الله أعلمه بكذبهم، وأن الأمر في الحقيقة بخلاف ذلك، فأعلم أمته بكذبهم وأباح العزل على ما في حديث أبي سعيد، وأن الله إذا أراد شيئًا لا يمكن وقوع غيره (^٥).\n_________\n(^١) انظر: \"روضة الطالبين \" ٧/ ٢٠٥.\n(^٢) في الأصل أعلاها كلمة: كذا. ومقابلها في الحاشية: كذا الحرية.\n(^٣) انظر: \"الموطأ\" ص (٣٦٨).\n(^٤) \"المحلى\" ١٠/ ٧٠ - ٧١.\n(^٥) \"شرح مشكل الآثار\" ٥/ ١٧٣.","vol":"25","page":58},{"text":"(وبمعناه قاله أبو الوليد ابن رشد، وقال ابن العربي) (^١): خبر جدامة مضطرب. وقد قال قوم: إن ذلك كان قبل أن يبين الله له جواز ذلك، فكان يتبع اليهود فيما لم يتبين له فيه شرع، وهذا سقط عظيم؛ فإنه إنما كان يحب موافقتهم فيما لم ينزل عليه فيه شيء مما لم يكن من كذبهم وتبديلهم، وقد صرح هنا بتكذيبهم، فكيف يصح أن يكون معهم على كذبهم ويخبرهم به ثم يكذبهم فيه؟! هذا محال عقلًا، لا يجوز على الأنبياء (^٢).\nوقد ذهب قومٌ إلى أن النطفة من الرجل فيها روح، فصَرْفُها عن الرحم إتلاف لذلك الروح؛ فلذلك جُعِل وأدًا، وقد أنزل الله في كتابه ما أوضح وقت إمكان الولد، وهو التارات السبع السالف، فأعلمه الله بذلك الوقت الدي يكون فيه الحياة في المخلوق من النطفة، فيجوز أن يوءد حينئذٍ، فيكون ميتًا، أو يستحيل أن يوأد ما قبل ذلك؛ لأنه ميت كسائر الأشياء التي لا حياة فيها، وقال ابن لهيعة فيما ذكره الصولي في كتاب \"التسليم\": لا تكون موءودة حتى (تتطور) (^٣) ثم تستهل، وحينئذ إذا ثبتت فيه وئدت.\nفصل:\nلما سألوا العزل أجابهم، وسكت عن أمر الموطوءات المشركات، فاغتر بهذا الظاهر قومٌ فقالوا: يجوز وطء الوثنيات والمجوسيات بالملك، وإن لم يسلمن، وإليه ذهب طاوس وابن المسيب (^٤)،\n_________\n(^١) كذا في الأصول وفي \"فتح الباري\" ٩/ ٣٠٩: وتعقبه ابن رشد ثم ابن العربي اهـ.\n(^٢) \"عارضة الأحوذي\" ٥/ ٧٦ - ٧٧.\n(^٣) في الأصل: ينظر، والمثبت من (غ).\n(^٤) رواه عنهما عبد الرزاق ٧/ ١٩٧ (١٢٧٥٩ - ١٢٧٦٠).","vol":"25","page":59},{"text":"واختلف في ذلك عن عطاء ومجاهد (^١)، وحكى ابن أبي شيبة عن عطاء، وعمرو بن دينار أنهما لا يريان بالتسري بالمجوسية بأسًا قال: وكرهه سعيد بن المسيب (^٢)، و(يرده) (^٣) قوله تعالى: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١]. وإلى التمسك بعموم الآية صار جمهور العلماء، ولم يعولوا على ما ظهر من هذا الحديث، ورأوا أن ذلك محمول على جواز وطء من أسلم منهن، وأن الفداء المتخوف فوته بوطئهن إنما هو أثمانهن، وقد دل على صحة هذا التأويل ما ذكر في حديث أبي سعيد، ثم إنا نقول: لو سلمنا أن ظاهر هذا الحديث جواز الإقدام على وطء المسبيات من غير (إسلام) (^٤) لزم جواز الإقدام على وطئهن من غير استبراء [و] (^٥) مع وجود الحمل البين وهو ممنوع اتفاقًا، فيلزم المنع من الوطء، لاستوائهما في الظهور، ويعلم قطعًا أنهم لا يقدمون على وطء فرج لا يتحقق حله، وكذلك يعلم أنهم لا بد لهم من استبراء وإسلام، وإن كان الراوي قد سكت عنه، وسكوته إما هو للعلم بها وإما لأن الكلام يجمل (في) (^٦) غير مقصوده (^٧).\n_________\n(^١) انظر: \"الاستذكار\" ١٨/ ٢٠٢.\n(^٢) \"المصنف\" ٣/ ٤٧٧ (١٦٣١٠).\n(^٣) في الأصول: يرد، والمثبت هو المناسب للسياق.\n(^٤) من (غ).\n(^٥) زيادة يقتضيها السياق، مثبتة من \"المفهم\".\n(^٦) في الأصل: على، والمثبت من (غ) وهو الموافق لما في \"المفهم\".\n(^٧) عبارة \"المفهم\": يُجْمِل في غير مقصود، ويفصل في مقصوده اهـ. وهذِه الزيادة هامة كما ترى.","vol":"25","page":60},{"text":"والذي يزيح الإشكال ويرفعه ما رواه عبد الرزاق عن الحسن قال: كنا نغزو مع الصحابة، وإذا أراد أحدهم أن يصيب الجارية من الفيء أمرها فغسلت ثيابها واغتسلت، ثم علمها الإسلام، وأمرها بالصلاة، واستبرأها بحيضة، وأصابها. وكذلك رواه أيضًا عن الثوري أنه قال: السنة أن لا يقع على مشركة حتى تصلي ويستبرئها وتغتسل (^١).\nوالذي حركهم على السؤال عن العزل خوفهم أن يكون محرمًا؛ لأنه قطع النسل.\nفصل:\nقوله: (\"أَوَ إِنَّكُمْ لَتَفْعَلُونَ\"؟ قَالَهَا ثَلَاثًا) وهي رواية جويرية عن مالك، وفي رواية: \"لا عليكم أن لا تفعلوا\" وهي رواية ابن القاسم، وغيره عن مالك. وفهمت طائفة منه النهي عن العزل والزجر عنه. كما حكي عن الحسن ومحمد بن المثنى وقد سلف، وكأن هؤلاء فهموا من \"لا\" النهي عما سئل عنه وحذف بعد قوله: \"لا\" فكأنه قال: لا تعزلوا \"وعليكم أن لا تفعلوا\" تأكيدا لذلك النهي.\nوفهمت طائفة منهم أنه إلى النهي أقرب، وفهمت طائفة أخرى منها الإباحة، كأنها جعلت جواب السؤال قوله: \"عليكم أن لا تفعلوا\" أي: ليس عليكم جناح في أن لا تفعلوا، وهذا التأويل أولى بدليل قوله: \"مَا مِنْ نَسَمَةٍ\" إلى آخره وبقوله: \"افعلوا أو لا تفعلوا إنما هو القدر\" (^٢) وبقوله: \"إذا أراد الله خلق شيء لم يمنعه\" وهذِه الألفاظ كلها مصرحة بأن العزل لا يرد القدر ولا يضر، فكأنه قال: لا بأس به، وبهذا تمسك\n_________\n(^١) عبد الرزاق ٧/ ١٩٦ - ١٩٧.\n(^٢) لم أقف عليه بهذا اللفظ، وفي مسلم (١٤٣٨/ ١٣٠) من حديث أبي سعيد الخدري مرفوعًا: \"لا عليكم إلا تفعلوا ذاكم، فإنما هو القدر\".","vol":"25","page":61},{"text":"من رأى إباحته مطلقًا عن الزوجة والأمة، وبه قال كثير من الصحابة والتابعين والفقهاء كما سلف، وكرهه آخرون من الصحابة وغيرهم متمسكين بالطريقة المتقدمة وبقوله: \"ذلك الوأد الخفي\" وكأن من وقفه على الإذن في الحرة رأى أن الإنزال من تمام لذتها ومن حقها في الولد، بخلاف الأمة، إذ لا حق لها في شيء مما ذكر، ويمكن على هذا أن يجمع بين الأحاديث المتعارضة في ذلك، (ويصير ما يفهم منه المنع إلى الحرة إذا لم تأذن، والإباحة إلى الإذن، والأمة (أن) (^١) يحمل النهي على كراهية التنزية، والإذن على انتفاء الحرمة) (^٢) وإن كان ظاهر قوله: \"أَوَإِنَّكُمْ لَتَفْعَلُونَ\"، للإنكار والزجز، لكن يضعفه قوله: \"مَا مِنْ نَسَمَةٍ\" إلى آخره، فإذًا معناه الاستبعاد لفعلهم له، بدليل رواية: \"ولمَ يفعل ذلك أحدكم؟ \" قال الراوي: ولم يقل: ولا يفعل. فعلم أنه ليس بنهي، وهو أعلم بالمقال. وفي\nرواية: \"اعزل عنها إن شئت\". وهو نص في الإباحة، وكذا قول جابر: فبلغ ذلك رسول الله - ﷺ - فلم ينهنا.\nومعنى الرواية السالفة عن مسلم: \"ما من كل الماء يكون الولد\" أنه ينعقد في الرحم من جزء من الماء، لا يشعر العازل (بخروجه) (^٣)، فيظن أنه قد عزل كل الماء وإنما عزل بعضه، فيخلق الله الولد من ذلك الجزء اللطيف. قال الأطباء: وذلك الجزء هو الشيء الثخين الذي يكون في الماء على هيئة نصف عدسة.\n_________\n(^١) من (غ).\n(^٢) عبارة \"المفهم\": فتصير الأحاديث التي يفهم منها المنع إلى الزوجة الحرة إذا لم تأذن، والتي يفهم منها الإباحة إلى الأمة والزوجة إذا أذنت، فيصح الجميع ويرتفع الإشكال. اهـ.\n(^٣) في الأصول: مخرجه، والمثبت هو الصواب، كما في \"المفهم\".","vol":"25","page":62},{"text":"فصل:\nالرواية السالفة: (خادمنا وسايسنا). كذا لابن الحذاء (^١) في ساس الفرس يسوسه إذا خدمه، وروي أيضًا: سانيتنا يعني: الذي يسقي لهم الماء.\nفصل:\nفيه دليل على لحاق الولد بمن اعترف بالوطء وادعى العزل في الحرة والأمة، ولم يختلف عند المالكية في ذلك إذا كان الوطء في الفرج. كما قال القرطبي (^٢).\nخاتمة:\nابن محيريز المذكور في إسناد حديث أبي سعيد الخدري اسمه عبد الله بن محيريز بن جنادة بن وهب بن لوذان بن سعد بن جمح قرشي جمحي مكي، رباه أبو محذورة أوس بن معير بن لوذان، وأخوه أنس بن معير، قتل ببدر كافرًا.\nقال رجاء بن حيوة: إن فخر علينا أهل المدينة بعابدهم ابن عمر، فإنا نفخر بعابدنا ابن محيريز، إنْ كنتُ لأعد بقاءه أمانًا لأهل الأرض. مات قبل المائة (^٣).\n_________\n(^١) انظر: \"إكمال المعلم\" ٤/ ٦٢٠.\n(^٢) اعلم أنه من قوله: فصل:\nلما سألوا العزل … إلى هنا، قد نقله المصنف مع تقديم وتأخير فيه من كتاب القرطبي \"المفهم\" ٤/ ١٦٤ - ١٦٩.\n(^٣) انظر ترجمته في: \"تهذيب الكمال\" ١٦/ ١٠٦ - ١١١.","vol":"25","page":63},{"text":"<span data-type='title' id=toc-3182>٩٧ - باب الْقُرْعَةِ بَيْنَ النِّسَاءِ إِذَا أَرَادَ سَفَرًا</span>\n٥٢١١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ أَيْمَنَ قَالَ: حَدَّثَنِي ابْنُ أَبِى مُلَيْكَةَ، عَنِ الْقَاسِمِ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا خَرَجَ أَقْرَعَ بَيْنَ نِسَائِهِ، فَطَارَتِ الْقُرْعَةُ لِعَائِشَةَ وَحَفْصَةَ، وَكَانَ النَّبِيُّ - ﷺ - إِذَا كَانَ بِاللَّيْلِ سَارَ مَعَ عَائِشَةَ يَتَحَدَّثُ، فَقَالَتْ حَفْصَةُ: أَلَا تَرْكَبِينَ اللَّيْلَةَ بَعِيرِي وَأَرْكَبُ بَعِيرَكِ، تَنْظُرِينَ وَأَنْظُرُ؟ فَقَالَتْ: بَلَى. فَرَكِبَتْ، فَجَاءَ النَّبِيُّ - ﷺ - إِلَى جَمَلِ عَائِشَةَ وَعَلَيْهِ حَفْصَةُ فَسَلَّمَ عَلَيْهَا، ثُمَّ سَارَ حَتَّى نَزَلُوا وَافْتَقَدَتْهُ عَائِشَةُ، فَلَمَّا نَزَلُوا جَعَلَتْ رِجْلَيْهَا بَيْنَ الإِذْخِرِ وَتَقُولُ: يَا رَبِّ، سَلِّطْ عَلَيَّ عَقْرَبًا أَوْ حَيَّةً تَلْدَغُنِي، وَلَا أَسْتَطِيعُ أَنْ أَقُولَ لَهُ شَيْئًا. [مسلم: ٢٤٤٥ - فتح ٩/ ٣١٠].\nذكر فيه حديث عائشة - ﵂ -: كَانَ إِذَا خَرَجَ أَقْرَعَ بَيْنَ نِسَائِهِ، فَطَارَتِ القُرْعَةُ لِعَائِشَةَ وَحَفْصَةَ .. الحديث.\nهذا الحديث سلف في الشهادات وغيرها، ومن طريق آخر عنها في حديث الإفك (^١). وللإسماعيلي بعد (عقربًا): ورسول الله - ﷺ - ينظر. وهو ظاهر فيما ترجم له من القرعة بين النساء عند إرادة السفر، وليس له المسافرة بمن شاء منهن بدونها، وهو قول أبي حنيفة والشافعي، وهو أحد الأقوال عن مالك.\nثانيها: عنه: له المسافرة بمن شاء مثهن بدونها.\nثالثها: لبعض أصحابه: إن سافر لحجًّ أو غزوٍ أقرع، أو لتجارةٍ خرج بمن شاء، وما نقلناه عن أبي حنيفة هو ما حكاه ابن بطال، ونقل غيره عنه أنه الأولى فقط (^٢).\n_________\n(^١) سلف برقم (٢٦٦١).\n(^٢) انظر: \"مختصر الطحاوي\" ص (١٩٠)، \"النوادر والزيادات\" ٤/ ٦١٣، \"شرح ابن بطال\" ٧/ ٣٣٢ - ٣٣٣، \"الكافي\" لابن عبد البر ص (٢٥٧)، \"الأم\" ٥/ ٩٩، \"روضة الطالبين\" ٧/ ٣٦٢.","vol":"25","page":64},{"text":"وقال القرطبي: ليست واجبة عند مالك؛ لأنه قد يكون لبعضهن من الغناء في السفر والصلاحية مالا يكون لغيرها، فتتعين الصالحة لذلك؛ ولأن من وقعت عليها القرعة لا تجبر على السفر مع (الزوج) (^١) لغزو ولا لتجارة (^٢).\nحجة الأولين حديث الباب، ولا يجوز العدول عنه، ووجه الثاني أن ضرورته في السفر أشد منها في الحضر، فيحتاج إلى من هي أوفق به من نسائه، وعون له على أموره، وأقوى على الحركة، فلذلك جاز له بغير قرعة.\nوفيه: العمل بالقرعة في المقاسمات والاستهام، وقد تقدم ذلك في كتاب القسمة والشركة والشهادات، وهو مذكور أيضًا في الأيمان.\nوفيه: أن القسم يكون بالليل والنهار، وقد بان ذلك في حديث عائشة - ﵂ - قالت: وكان يقسم لكل امرأة منهن يومها وليلها. سلف في الشهادات (^٣) وغيره.\nوفيه: أن الاستهام بين النساء مطلوب.\nقال ابن بطال: وهو من السنن لا من الفرائض، يوضحه أن مدة السفر لا تحاسب به المتخلفة من النساء (الغادية) (^٤)، بل يبتدئ بالقسم بينهن إذا قدم على سبيل ما تقدم قبل سفره، ولا خلاف بين أئمة الفتوى في أن الحاضرة لا تقاصِّ المسافرة بشيء من الأيام التي انفردت بها في السفر عند قدومه، ويعدل بينهن فيما يستقبل. ذكره\n_________\n(^١) في الأصول: المدح، وهو خطأ، والمثبت هو الصواب.\n(^٢) \"المفهم\" ٦/ ٣٢٩.\n(^٣) سلف برقم (٢٦٨٨).\n(^٤) في الأصول: الغازية، والمثبت هو الصواب كما في ابن بطال.","vol":"25","page":65},{"text":"ابن المنذر عن مالك، والكوفيين، والشافعي، وأبي عبيد، وأبي ثور (^١).\nوفي تحيل حفصة على عائشة - ﵄ - في بدل بعيرها في الركوب دليل على أنه ليس من الفروض؛ لأن حفصة لا يحل لها من رسول الله - ﷺ - إلا ما أباحه الله لها، وبذله من نفسه، فقد تحيلت، ولم يبين لها الشارع أن ذلك لا يحل لها، قاله المهلب (^٢).\nوادعى القرطبي أن عليها الدرك؛ لأنها خلفت مراده في حديثه، فقد يريد أن يحدث عائشة حديثًا يسره إليها، أو يختص بها، فتسمعه حفصة، قال: وهذا لا يجوز اتفاقًا، لكن حملها على ذلك الغيرة التي تورث الدهش والحيرة (^٣). وقول المهلب: لو كان القسم واجبًا عليه لحرم على حفصة ما فعلت، ليس بلازم؛ لأن القائل بما يوجب القسم عليه لا يمنع من حديث الأخرى في غير وقت القسم؛ لجواز دخوله في غير وقت عماد القسم إلى غير صاحبة النوبة، ويقبلها ويلمسها من غير إطالة، وعماد القسم في حق المسافر وقت نزوله، وحالة السير منه ليلًا كان أو غيره.\nوذكر ابن المنذر أن القسمة تجب بينهن كما تجب النفقة، وهذا يدل على أن القسمة بينهن فريضة، وقول أهل العلم يدل على ذلك، قال مالك: الصغيرة التي قد جومعت، والكبيرة البالغة في القسم سواء. وقال الكوفيون في المرأة تبلغ: إذا كان قد جامعها أنها والتي أدركت في القسم سواء، وهو قول أبي ثور.\n_________\n(^١) \"الإشراف\" ١/ ١١٥.\n(^٢) \"شرح ابن بطال\" ٧/ ٣٣٢ - ٣٣٣.\n(^٣) \"المفهم\" ٦/ ٣٣٠.","vol":"25","page":66},{"text":"وقال الشافعي: إذا أعطاها مالًا على أن تحلله من يومها وليلتها ففعلت فالعطية مردودة، وعليه أن يوفيها حقها (^١).\nوفيه: أن دعاء الإنسان على نفسه عند الحرج وما شاكله يعفو الله عنه في أغلب الأحوال؛ لقوله تعالى: ﴿وَلَوْ يُعَجِّلُ اللهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ﴾ [يونس: ١١].\nوفيه: أن المغيرة في النساء مسموح لهن فيها، وغير منكرة من أخلاقهن ولا معاقب عليها وعلى مثلها؛ لصبره - ﵇ - لسماع مثل هذا من قولها، ألا ترى قولها: (ما أرى ربك إلا يسارع في هواك) (^٢). ولم يرد ذلك عليها ولا زجرها وعذرها؛ لما جعل الله في فطرتها من شدة المغيرة.\nفرع:\nالقرعة فيما قدمناه واجبة عندنا، وأما سيدنا رسول الله - ﷺ - فهو مبني على وجوب القسم في حقه، فمن قال بوجوبه يجعل إقراعه واجبًا، ومن لم يوجبه يقول: فعل ذلك من حسن العشرة ومكارم الأخلاق وتطييبًا لقلوبهن (^٣).\nفصل:\nقولها: (وَكَانَ النَّبِيُّ - ﷺ - إِذَا كَانَ بِاللَّيْلِ سَارَ مَعَ عَائِشَةَ يَتَحَدَّثُ)، (يحتمل) (^٤) كما قال الداودي أن يكون هذا في ليلة عائشة، والظاهر كما قال ابن التين خلافه؛ لأنه - ﵇ - لو كان يمشي مع عائشة في ليلتها\n_________\n(^١) \"الإشراف\" ١/ ١١٦ - ١١٧ بتصرف.\n(^٢) في (غ): أرى ربك يسارع في هواك.\n(^٣) انظر: \"مسلم بشرح النووي\" ١٥/ ٢١٠.\n(^٤) في الأصول: يحمل. والمثبت هو المناسب للسياق.","vol":"25","page":67},{"text":"لفعل مثله بحفصة، ولم تحتج حفصة أن تركب بعير عائشة. وإتيانه - ﵇ - إلى بعير عائشة يدل أن ذلك كانت عادته معها، ولذلك رغبت حفصة في مصاحبته في ليلةٍ، لما لم تره في تلك الليلة أدركتها المغيرة، ولم تجد إلى القول (سبيلًا) (^١) فتمنت الموت أن عقربًا يقرصها.\nفصل:\nظاهر حديث عائشة أنه لا يقسم بينهما في السير والحديث، وأن ذلك كان مع عائشة دائمًا دون حفصة، فيحتمل أن هذا القدر لا تجب القسمة فيه؛ إذ الطريق ليس محلًّا للخلوة، ولا يحصل لها منه اختصاص، ويحتمل أن يقال: إن القدر الذي يقع به التسامح من السير والحديث مع أحدهما كان يسيرًا، كما كان يفعل في الحضر، فإنه يتحدث ويسأل وينظر في مصلحة البيت من غير إكثار، وعلى هذا فيكون إنما أدام ذلك؛ لأن أصل القسم لم يكن عليه واجبًا.\nولم يختلف الفقهاء في أن الحاضرة لا تحاسب المسافرة فيما مضى لها مع زوجها في السفر كما سلف، وكذلك لا يختلفون في القسم بين الزوجات في السفر، كما يقسم بينهن في الحضر (^٢).\nفصل:\nوقع في بعض النسخ بعد قولها: (يَا رَبِّ، سَلِّطْ عَلَيَّ عَقْرَبًا أَوْ حَيَّةً تَلْدَغُنِي): رسولَك. كذا هو بالنصب بإضمار فعل، التقدير: انظر رسولك. ويجوز الرفع على الابتداء، وإضمار الخبر، وقد أسلفنا أن في رواية الإسماعيلي: ورسول الله - ﷺ - ينظر.\n_________\n(^١) من (غ).\n(^٢) انظر: \"المفهم\" ٦/ ٣٣٠.","vol":"25","page":68},{"text":"وقولها: (وَلَا أَسْتَطِيعُ أَنْ أَقُولَ شَيْئًا). ظاهره أنه - ﵇ - لم يعرف القصة، أو يحتمل أن يكون عرفها بالوحي أو بالقرائن، وتغافل - ﵇ - عما جرى؛ إذ لم يجر فيها شيء يترتب عليه حكم.","vol":"25","page":69},{"text":"<span data-type='title' id=toc-3183>٩٨ - باب الْمَرْأَةِ تَهَبُ يَوْمَهَا مِنْ زَوْجِهَا لِضَرَّتِهَا، وَكَيْفَ يُقْسِمُ ذَلِكَ</span>؟\n٥٢١٢ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلُ، حَدَّثَنَا زُهَيْرٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ سَوْدَةَ بِنْتَ زَمْعَةَ وَهَبَتْ يَوْمَهَا لِعَائِشَةَ، وَكَانَ النَّبِيُّ - ﷺ - يَقْسِمُ لِعَائِشَةَ بِيَوْمِهَا وَيَوْمِ سَوْدَةَ. [انظر: ٢٥٩٣ - مسلم: ١٤٦٣ - فتح ٩/ ٣١٢].\nذكر فيه حديث عائشة - ﵂ - أن سودة بنت زمعة وهبت يومها لعائشة، وكان النبي - ﷺ - يقسم يومها ويوم سودة.\nهذا الحديث سلف في المظالم عنها في تفسير ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا﴾ [النساء: ١٢٨]، وكذا في التفسير، في سورة النساء (^١).\nويريد بقوله: (وكيف يقسم ذلك) أن تكون فيه الموهوبة بمنزلة الواهبة في رتبة القسمة، فإن كان يوم سودة تاليًا ليوم عائشة أو رابعًا أو خامسا استحقته عائشة على حسب القسمة التي كانت لسودة، ولا تتأخر عن ذلك اليوم ولا تتقدم، ولا يكون تاليًا ليوم عائشة إلا أن يكون يوم سودة بعد يوم عائشة. قال المهلب: وأجراه النبي - ﷺ - مجرى الحقوق الواجبة؛ ولم يجره على أصل المسألة من الحكم مما جعل الله له من ذلك؛ لقوله تعالى: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ [الأحزاب: ٥١] فأجراه مجرى الحقوق، وتفضلًا منه - ﵇ -؛ ليكون أبلغ في رضاهن كما قال تعالى: ﴿ذَلِكَ أَدْنَى أَنْ تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ كُلُّهُنَّ﴾ [الأحزاب: ٥١] أي: لا يحزن إذا كان منزلًا عليك من الله، ويرضين بما أعطيتهن من تقريب وإرجاء.\n_________\n(^١) سلف برقمي (٢٤٥٠، ٤٦٠١).","vol":"25","page":70},{"text":"وقال قتادة في قوله: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾ الآية، قال: هذا شيء خصّ الله به نبيه، وليس لأحد غيره، كان يدع المرأة من نسائه ما بدا له بغير طلاق وإذا شاء راجعها.\nقال غيره: وكان ممن آوى إليه عائشة وأم سلمة وزينب وحفصة، وكان قسمه من نفسه وماله فيهن سواء، وكان ممن أرجى: سودة وجويرية وصفية وأم حبيبة وميمونة، وكان يقسم لهن ما شاء.\nواختلفوا في كم يقسم لكل واحدة من نسائه، فقال ابن القاسم: لم أسمع مالكًا يقول إلا: يومًا لهذِه ويومًا لهذِه (^١).\nوقال الشافعي: إن أراد أن يقسم ليلتين ليلتين، وثلاثا ثلاثا كان له ذلك، وأكره مجاوزة الثلاث من (العدد) (^٢) (^٣). وهو الأصح من مذهبه (^٤).\nقال ابن المنذر: ولا أرى مجاوزة يوم؛ إذ لا حجة مع من تخطى سنة رسول الله - ﷺ - إلى غيرها (^٥)، ألا ترى قوله في الحديث أن سودة وهبت يومها لعائشة، ولم يحفظ عن رسول الله - ﷺ - في قسمته لأزواجه أكثر من يوم وليلة، ولو جاز ثلاثة لجاز خمسة وشهرًا، ثم يتخطى بالقول إلى ما لا نهاية له، ولا يجوز معارضة السنة.\nوكان مالك يقول: لا بأس أن يقيم الرجل عند أم ولده اليوم واليومين والثلاثة، ولا يقيم عند الحرة إلا يومًا، من غير أن يكون\n_________\n(^١) \"المدونة\" ٢/ ١٩٧.\n(^٢) في الأصول: العدة، والمثبت من \"الأم\".\n(^٣) \"الأم\" ٥/ ١٧٣.\n(^٤) انظر: \"روضة الطالبين\" ٧/ ٣٥١ - ٣٥٢.\n(^٥) \"الإشراف\" ١/ ١١٧.","vol":"25","page":71},{"text":"مضارًّا بها (^١). وكذلك قال الشافعي: يأتي الإماء ما شاء أكثر مما يأتي الحرائر الأيام والليالي، فإذا صار إلى الحرائر عدل بينهن (^٢).\n_________\n(^١) \"المدونة\" ٢/ ١٩٩ بتصرف.\n(^٢) \"الأم\" ٥/ ١٧٤ بتصرف.","vol":"25","page":72},{"text":"<span data-type='title' id=toc-3184>٩٩ - باب العَدْلِ بَيْن النِّسَاءِ ﴿وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ﴾ إِلَى قَوْلِهِ: ﴿وَاسِعًا حَكِيمًا﴾ [النساء: ١٢٩ - ١٣٠]</span>\nالشرح:\nهذِه الآية نزلت في عائشة - ﵂ -، ذكره ابن أبي شيبة في \"مصنفه\" عن ابن أبي مليكة. وقال عبيدة: هو الحب والجماع (^١).\nومعنى الآية: ولن تطيقوا أيها الرجال أن تسووا بين نسائكم في حبهن بقلوبكم، حتى تعدلوا بينهن في ذلك؛ لأن ذلك مما لا تملكونه، ولو حرصتم في تسويتكم بينهن في ذلك.\nقال ابن عباس: لا تستطيع أن تعدل بالشهوة فيما بينهن ولو حرصت (^٢).\nقال ابن المنذر: ودلت هذِه الآية أن التسوية بينهن في المحبة غير واجبة. وقد أخبر رسول الله - ﷺ - أن عائشة أحب إليه من غيرها من أزواجه، فلا تميلوا كل الميل بأهوائكم حتى يحملكم ذلك أن تجوروا في القسم على الذين لا تحبون.\nوقوله: ﴿فَتَذَرُوهَا كَالْمُعَلَّقَةِ﴾ يعني: لا أيم، ولا ذات بعل (^٣) ﴿وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللهَ كَانَ غَفُورًا رَحِيمًا﴾ [النساء: ١٢٩] يقول: وإن تصلحوا فيما بينكم وبينهن بالاجتهاد منكم في العدل بينهن وتتقوا\n_________\n(^١) \"المصنف\" ٣/ ٥١١ (١٦٦٧٨ - ١٦٦٧٩).\n(^٢) \"تفسير الطبري\" ٤/ ٣١٢، ٣١٣.\n(^٣) رواه ابن جرير في \"تفسيره\" ٤/ ٣١٥ عن ابن عباس، وسعيد بن جبير، والحسن، والربيع، ومجاهد، وابن أبي نجيح، والسدي.","vol":"25","page":73},{"text":"الميل فيهن، فإن الله غفور ما عجزت عنه طاقتكم من بلوغ الميل منكم فيهن. وقد روى أصحاب السنن الأربعة من حديث عائشة - ﵂ -، قالت: كان النبي - ﷺ - يقسم فيعدل ويقول: \"اللهم هذا قسمي فيما أملك؛ فلا تلمني فيما تملك ولا أملك\" يعني: القلب. إسناده على شرط مسلم، كما أفصح به الحاكم. وذكر الترمذي والنسائي أنه روي مرسلًا، وذكر الترمذي أن المرسل أصح. وأما ابن حبان فصحح الأول، كما حكم الحاكم (^١).\nوأخرج أصحاب السنن الأربعة أيضًا من حديث أبي هريرة - ﵁ -، عن النبي - ﷺ - قال: \"من كانت له امرأتان فمال إلى إحداهما، جاء يوم القيامة وشقه مائل\" قال الترمذي: لا نعرفه مرفوعًا إلا من حديث همام بن يحيى (^٢). قلت: هو ثقة بالإجماع، لا جرم صححه ابن حبان، وكذا الحاكم على شرط الشيخين (^٣).\nقال الطحاوي: وكأن معنى هذا الحديث عندنا على الميل إليها بغير إذن صاحبتها له في ذلك، فأما إذا أذنت له في ذلك وأباحته فليس يدخل في هذا المعنى، كما فعلت سودة حين وهبت يومها لعائشة؛ لأن حقها إنما تركته بطيب نفسها، فهي في حكمها لو لم يكن له امرأة غيرها.\n_________\n(^١) أبو داود (٢١٣٤)، الترمذي (١١٤٠)، النسائي ٧/ ٦٣ - ٦٤، ابن ماجه (١٩٧١)، ابن حبان (٤٢٠٥)، الحاكم ٢/ ١٨٧.\n(^٢) أبو داود (٢١٣٣)، الترمذي (١١٤١)، النسائي ٧/ ٦٣، ابن ماجه (١٩٦٩).\n(^٣) ابن حبان (٤٢٥٧)، الحاكم ٢/ ١٨٦.","vol":"25","page":74},{"text":"<span data-type='title' id=toc-3185>١٠٠ - باب إِذَا تَزَوَّجَ الْبِكْرَ عَلَى الثَّيِّبِ</span>\n٥٢١٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، حَدَّثَنَا خَالِدٌ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁وَلَوْ شِئْتُ أَنْ أَقُولَ قَالَ النَّبِيُّ - ﷺ -، وَلَكِنْ قَالَ:- السُّنَّةُ إِذَا تَزَوَّجَ الْبِكْرَ أَقَامَ عِنْدَهَا سَبْعًا، وَإِذَا تَزَوَّجَ الثَّيِّبَ أَقَامَ عِنْدَهَا ثَلَاثًا. [انظر: ٥٢١٤ - مسلم: ١٤٦١ - فتح ٩/ ٣١٣].\nذكر فيه حديث بشر بن خالد عن أبي قلابة عن أنس -لو شئت أن أقول: قال رسول الله - ﷺ - لقلت، ولكن قال-: السنة إذا تزوج البكر أقام عندها سبعًا، وإذا تزوج الثيب أقام عندها ثلاثًا.","vol":"25","page":75},{"text":"<span data-type='title' id=toc-3186>١٠١ - باب إِذَا تَزَوَّجَ الثَّيِّبَ عَلَى الْبِكْرِ</span>\n٥٢١٤ - حَدَّثَنَا يُوسُفُ بْنُ رَاشِدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ سُفْيَانَ، حَدَّثَنَا أَيُّوبُ وَخَالِدٌ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ قَالَ: مِنَ السُّنَّةِ إِذَا تَزَوَّجَ الرَّجُلُ الْبِكْرَ عَلَى الثَّيِّبِ أَقَامَ عِنْدَهَا سَبْعًا وَقَسَمَ، وَإِذَا تَزَوَّجَ الثَّيِّبَ عَلَى الْبِكْرِ أَقَامَ عِنْدَهَا ثَلَاثًا ثُمَّ قَسَمَ. قَالَ أَبُو قِلَابَةَ: وَلَوْ شِئْتُ لَقُلْتُ: إِنَّ أَنَسًا رَفَعَهُ إِلَى النَّبِيِّ - ﷺ -. وَقَالَ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا سُفْيَانُ، عَنْ أَيُّوبَ، وَخَالِدٍ، قَالَ خَالِدٌ: وَلَوْ شِئْتُ قُلْتُ: رَفَعَهُ إِلَى النَّبِيِّ - ﷺ -. [انظر: ٥٢١٣ - مسلم: ١٤٦١ - فتح ٩/ ٣١٤].\nذكر فيه حديث أبي أسامة عن سفيان، ثنا أيوب وخالد، عن أبي قلابة، عن أنس - ﵁ - قال: من السنة إذا تزوج الرجل البكر على الثيب أقام عندها سبعًا وقسم، وإذا تزوج الثيب على البكر أقام عندها ثلاثًا ثم قسم. قال أبو قلابة: ولو شئت لقلت: إن أنسًا رفعه إلى النبي - ﷺ -. وقال عبد الرزاق: أنا سفيان، عن أيوب وخالد، قال خالد: ولو شئت قلت: رفعه إلى النبي - ﷺ -.\nالشرح:\nهذا التعليق أخرجه مسلم، عن محمد بن رافع، عن عبد الرزاق، ولما ذكر الترمذي حديث خالد الحذاء صححه، ثم قال: وقد رفعه محمد بن إسحاق، عن أيوب، عن أبي قلابة، عن أنس، ولم يرفعه بعضهم (^١). كأنه يشير إلى ما رواه ابن ماجه، عن هناد بن السري، ثنا عبدة بن سليمان، عن محمد بن إسحاق، عن أيوب، عن أبي قلابة، عن أنس - ﵁ -: قال رسول الله - ﷺ -: \"للثيب ثلاث وللبكر سبع\" (^٢).\n_________\n(^١) الترمذي (١١٣٩).\n(^٢) ابن ماجه (١٩١٦).","vol":"25","page":76},{"text":"وقال أبو حاتم: روى محمد بن إسحاق هذا الحديث عن الحسن بن دينار، عن أيوب. فكنت معجبًا بهذا الحديث حتى رأيت علته (^١).\nولم يتفرد به ابن إسحاق كما هو ظاهر إيراد الترمذي.\nقال ابن حزم: أخرجه من حديث النبيل: ثنا سفيان بن سعيد، عن أيوب وخالد، كلاهما عن أبي قلابة، عن أنس، أن رسول الله - ﷺ - أقام عندها سبعًا (^٢). وقال ابن عبد البر: لم يرفع حديث خالد، عن أبي قلابة، عن أنس في هذا غير أبي عاصم فيما زعموا. وأخطأ فيه. وأما حديث أيوب عن أبي قلابة فمرفوع، لم يختلفوا في رفعه (^٣).\nقلت: قد رفعه عنه سفيان الثوري كما أوردناه، وأخرجه أيضًا كذلك ابن خزيمة وابن حبان في صحيحيهما من حديث عبد الجبار، عن سفيان، ثنا أيوب، فذكره مرفوعًا (^٤).\nوكذا أورده الإسماعيلي من حديث عبد الوهاب الثقفي، عن أيوب، عن أبي قلابة، عن أنس قال: قال رسول الله - ﷺ -: \"للبكر سبع، وثلاث للثيب\" ولما ذكره الدارقطني في \"الغرائب والأفراد\" قال: تفرد برفعه عبد الجبار بن العلاء، عن سفيان بن عيينة، عن أيوب، عن أبي قلابة (^٥)، وفيه: ثم يعود إلى نسائه.\n_________\n(^١) \"علل الحديث\" ١/ ٤٠٧ - ٤٠٨.\n(^٢) كذا في الأصول، ولعل هناك سقط، فالذي في \"المحلى\" ١٠/ ٦٣ أن رسول الله - ﷺ - قال: \"إذا تزوج البكر أقام عندها سبعًا، وإذا تزوج الثيب أقام عندها ثلاثًا\".\n(^٣) \"الاستذكار\" ١٦/ ١٤٠ - ١٤١.\n(^٤) ابن حبان (٤٢٠٨) من طريق ابن خزيمة، وهو في الجزء المفقدد من \"صحيح ابن خزيمة\".\n(^٥) كما في \"أطراف الغرائب والأفراد\" لابن طاهر المقدسي ٢/ ٢٧٠ - ٢٧١ (١٣٤٧).","vol":"25","page":77},{"text":"ورواه أيضًا من حديث عبد الجبار، وقال: تفرد به عن سفيان، عن حميد، عن أنس مرفوعًا (^١)، وهو في \"صحيح ابن خزيمة\" و\"ابن حبان\" كذلك مرفوعًا (^٢).\nورواه ابن وهب في \"مسنده\"، عن عبد الله بن عمر ومالك ويحيى بن أيوب، عن حميد. وتؤيده أحاديث، منها: حديث أم سلمة أن النبي - ﷺ - أقام عندها ثلاثا. جاء في رواية أنها أمسكت بثوبه لما أراد الخروج أَبَى وقال: \"إنه ليس بك على أهلك هوان، إن شئت سبعت لك، وإن سبعت لك سبعت لنسائي\" أخرجه مسلم. وفي رواية: \"إن شئت ثلثت وَدُرْتُ\". قالت: ثلث. وفي رواية: \"للبكر سبع وللثيب ثلاث\" (^٣). زاد ابن وهب: \"إن شئت أن أزيدك زدتك، ثم حاصصتك به بعد اليوم\".\nوللدارقطني: كُنْ عندي اليوم، فقال: \"إن شئت كنت عندك اليوم (وقاصصتك) (^٤) به\". ثم قال: \" (للثيب) (^٥) سبع ليال\". وفي رواية: \"إن شئت أقمت معك ثلًاثا خالصة لك\". قالت: تقيم معي ثلاثا خالصة لي (^٦).\nوللبيهقي: \"إن لك على أهلك كرامة\" (^٧).\nولابن أبي حاتم من حديث أبي قتيبة، عن إسرائيل، عن أبي إسحاق، عن [أبي] (^٨) سلمة، عنها: \"إن شئت سبعت لك وسبعت\n_________\n(^١) كما في \"أطراف الغرائب والأفراد\" ٢/ ٧١ (٧٨٤).\n(^٢) ابن حبان (٤٢٠٩) من طريق ابن خزيمة، وهو في المفقود من \"صحيح ابن خزيمة\".\n(^٣) مسلم (١٤٦٠/ ٤٢).\n(^٤) في الأصل: (حاصصتك). والمثبت من (غ) وهو الموافق لما في \"سنن الدارقطني\".\n(^٥) في الأصل: (للبنت). وفي (غ) بدون تنقيط، والمثبت من \"سنن الدارقطني\".\n(^٦) \"سنن الدارقطني\" ٣/ ٢٨٣، ٢٨٤.\n(^٧) \"السنن الكبرى\" ٧/ ٣٠١.\n(^٨) ساقطة من الأصول، والمثبت من \"العلل\".","vol":"25","page":78},{"text":"لنسائي، وإن شئت زدت في مهرك وزدت في مهورهن\". ثم قال أبي: لو صح هذا الحديث لكانت الزيادة في المهر (جائزة) (^١) (^٢).\nوللدارقطني من طريق مرسلة: تزوجها في شوال، وفيه: \"وإلا فثلاثتك ثم أدور عليك في ليلتك\" (^٣).\nومنها: لأبي داود: لما أخذ - ﵇ - صفية أقام عندها ثلاثا، وكانت ثيبًا (^٤).\nومنها: للدارقطني: من حديث الحجاج بن أرطأة، عن عمرو بن شعيب، عن أبيه، عن جده، عن النبي - ﷺ - قال: \"إذا تزوج الثيب فلها ثلاث، ثم يقسم\" (^٥)، وفي \"مصنف عبد الرزاق\": أنا ابن جريج، عن عمرو بن شعيب وابن إسحاق قالا: قال رسول الله - ﷺ -: \"للبكر ثلاث وللثيب ليلتان\" (^٦). ومثله للدارقطني من حديث عائشة - بإسناد فيه ضعف - أنه - ﵇ - قال: \"البكر إذا نكحها رجل وله نساء لها ثلاث ليالٍ، وللثيب ليلتان\" (^٧).\nقال الترمذي: وبه قال بعض أهل العلم، والقول الأول أصح (^٨).\nوفي \"المصنف\": لما ذكر خالد الحذاء لابن سيرين قول أنس: للبكر سبع وللثيب ثلاث. قال محمد: زدتم، هذِه أربعًا وهذِه ليلة. رواه ابن عيينة عنه (^٩).\n_________\n(^١) في الأصول: جارية، والمثبت هو الصواب.\n(^٢) \"العلل\" ١/ ٤٠٥ - ٢٠٦.\n(^٣) \"سنن الدارقطني\" ٣/ ٢٨٣.\n(^٤) أبو داود (٢١٢٣).\n(^٥) \"السنن\" ٣/ ٢٨٣.\n(^٦) عبد الرزاق ٦/ ٢٣٧ (١٠٦٥٠) بلفظ: للبكر ثلاث.\n(^٧) \"السنن\" ٣/ ٢٨٤.\n(^٨) \"جامع الترمذي\" عقب حديث (١١٣٩).\n(^٩) \"المصنف\" ٣/ ٥٣٦ (١٦٩٤٣).","vol":"25","page":79},{"text":"قال: وحدثنا عبد الأعلى، عن يونس، عن الحسن أنه قال: للبكر (ثلاثًا) (^١) وللثيب ليلتين (^٢). وفي حديث عبدة، عن سعيد، عن قتادة، عنه: يقيم عند البكر ثلاثًا، ويقيم عند الثيب ليلتين، ثم يقسم.\nوحدثنا ابن مهدي عن حماد، عن إبراهيم: للبكر ثلاثًا، وللثيب ليلتين وثنا عبد الوهاب بن عطاء، عن سعيد، عن قتادة، عن الحسن وسعيد بن المسيب وخلاس، قالوا: إذا تزوج البكر على امرأة أقام عندها ثلاثًا ثم يقسم، وإذا تزوج الثيب أقام عندها ليلتين ثم يقسم.\nوحدثنا يزيد، عن حميد، قال الحسن: سبع وليلتين (^٣).\nقال ابن المنذر: وروي عن نافع أيضًا أنه قال: للبكر ثلاث وللثيب ليلتان (^٤).\nوقال الثوري: لهذا القول كان يقال ذلك. وقال الأوزاعي: إذا تزوج البكر على الثيب مكث ثلاثًا، وإذا تزوج الثيب على البكر مكث يومين. وفي \"المحلى\" عن عبد الرزاق عن ابن جريج أنه سأل عطاء عن ذلك، فقال عطاء: ما ترون عن أنس بن مالك أنه قال: للبكر ثلاثًا وللثيب ليلتين (^٥).\nوحكاه في \"التمهيد\"، عن الثوري: إذا تزوج البكر على الثيب أقام عندها ليلتين ثم قسم بينهما (^٦).\n_________\n(^١) في الأصل: ثلاث، والمثبت من (غ)، ولعله الصواب.\n(^٢) لم أقف عليه في \"المصنف\".\n(^٣) \"المصنف\" ٣/ ٥٣٦ - ٥٣٧.\n(^٤) \"الإشراف\" ١/ ١١٦.\n(^٥) \"المحلى\" ١٠/ ٦٤، وانظر: \"المصنف\" ٦/ ٢٣٤ (١٠٦٤١).\n(^٦) \"التمهيد\" ١٧/ ٢٤٦.","vol":"25","page":80},{"text":"وحكاه في \"الاستذكار\" عن الأوزاعي: مضت السنة أن يقيم عند البكر [سبعًا] (^١) وعند الثيب أربعًا. ثم قال أبو عمر: أربعًا خطأ، ولعله من خطأ اليد (^٢).\nوقال ابن أبي شيبة: ثنا أبو قطن، عن شعبة، عن الحكم وحماد أنهما قالا: هما في القسم سواء (^٣).\nقال ابن المنذر: وهو قول الكوفيين، وأجمع كل من أحفظ عنه العلم على أن القسم بين المسلمة والذمية سواء؛ لأنهن حرائر، فلا فرق بينهن في أحكام الأزواج.\nوروينا عن علي - ﵁ - أنه قال: إذا تزوج الحر الحرة على الأمة قسم للحرة يومين وللأمة يومًا.\nوقال به سعيد بن المسيب ومسروق والشافعي وأحمد وإسحاق وأبو عبيد وأبو ثور، وذكر أبو عبيد أنه قول الثوري والأوزاعي وأهل الرأي.\nوقال مالك: إذا تزوج العبد حرة وأمة عدل بينهما بالسوية. وقال الكوفيون: يقسم بينهما كما يقسم الحر، وبه قال أبو ثور.\nوكان أبو حنيفة والشافعي وأبو ثور يقولون: الصحيح، والمريض، والعنين، والخصي، والمجبوب، في القسم سواء. وكان الشافعي يقول في المرأة تثقل: لا بأس أن يقيم عندها حتى تخف أو تموت، ثم يوفي\n_________\n(^١) ساقطة من الأصول، ومثبتة من \"التمهيد\"، \"الاستذكار\".\n(^٢) \"الاستذكار\" ١٦/ ١٣٨، وأما قوله: أربعًا خطأ. فلم أجده لا في \"التمهيد\" ولا في \"الاستذكار\".\n(^٣) \"المصنف\" ٣/ ٥٣٦ (١٦٩٥١).","vol":"25","page":81},{"text":"من بقي من نسائه مثل ما أقام عندها. وبه قال أبو ثور، وقال الكوفيون ما مضى هدر، ويستقبل العدل فيما يستقبل.\nقال مالك وأبو حنيفة: الصغيرة التي جومعت والبالغ سواء.\nوقال الشافعي وأبو حنيفة ومالك: الحائض، والنفساء، والمريضة، والمجنونة التي لا تمتنع، والصحيحة سواء في القسم.\nقال الشافعي: إن أراد أن يقسم ليلتين ليلتين، أو ثلاثًا ثلاثًا، كان ذلك له، وأكره مجازوة الثلاث (^١).\nوهذا سلف، وحاصل اختلاف العلماء في الباب أن طائفة قالت: يقيم عند البكر سبعا، وعند الثيب ثلاثًا. إذا كانت له امرأة أخرى أو أكثر، على النص السالف، ثم يقسم بينهما، ولا يقضي للمتقدمة بدل ما أقام عند الجديدة. وهو قول مالك والشافعي وأحمد وإسحاق وأبي ثور، وأبي عبيد، حجتهم حديث الباب.\nوأخرى قالت: للثيب ليلتين وللبكر ثلاثًا وهو قول ابن المسيب والحسن والأوزاعي -كما سلف - قال: إذا تزوج البكر على الثيب مكث ثلاثًا، وإذا تزوج الثيب على البكر أقام يومين.\nوقال أبو حنيفة وأصحابه: لا يقيم عند البكر إلا كما يقيم عند الثيب، وهما سواء في ذلك؛ احتجاجا بحديث أم سلمة السالف: \"ثلثت ودرت\" (^٢). فلم يعطها في السبع شيئًا إلا أعلمها أنه يعطي غيرها مثلها، فدل ذلك على المساواة بينهن، وكذلك قوله: \"وإن شئت ثلثت ودرت\" أي: أدور مثلثا أيضًا لهن، كما أدور سبعًا إن\n_________\n(^١) \"الإشراف\" ١/ ١١٦ - ١١٧.\n(^٢) في الأصول: ثلث ودُر، والمثبت هو الصواب.","vol":"25","page":82},{"text":"سبعت لك. ولو استحقت الثيب ثلاثة أيام قسمة لها، لوجب إذا سبع عندها أن يربع لهن.\nأجاب عنه الأولون بأن قوله - ﵇ -: \"ليس بك على أهلك هوان\" يدل على أنه رأى منها أنها استقلت الثلاث التي هي حقها فأنسها بذلك. أي: لست أقسم لك ثلاثًا لهوانك عندي، وإنما قسمتها لك؛ لأنه حق الثيب، وخيرها بين أعلى الحقوق وأشرفها عند النساء. وهي السبع، وبين الثلاث، على شرط: إن اختارت السبع قسم لكل (ثيب) (^١) مثلها، وإن اختارت الثلاث التي هي حقها لم يقسم لغيرها مثلها، فرأت أن الثلاث التي هي حقها أفضل لها؛ إذ لا يقسم لغيرها مثلها، ولسرعة رجوعه إليها، فاختارتها وطابت نفسها عليها، ورأت أنها أرجح عندها من أن يسبع عندها على أن يسبع عند غيرها، وفي هذا ضرب من الرفق واللطف بمن يخشى منه كراهية سؤال الحق؛ حتى يتبين له فضله، ويختار الرجوع إليه.\nومما يبطل قول الكوفيين أنه إن ثلث عندها ثلث عندهن، ثم يستأنف القسم، أنه - ﵇ - لما ذكر السبع قرنها بالقضاء -كما سلف - ولما ذكر الثلاث لم يقرنها به؛ لأن الدوران عليهن يقتضي ابتداء قسم لا قضاء، فسقط قولهم. وقد خالفوا حديث أم سلمة؛ لأنه - ﵇ - جعل لها الخيار في القسم، وأبو حنيفة يجعله إلى الزوج، وفي هذا مخالفة الخبر. قال (أحمد) (^٢) بن خالد (^٣): هذا الباب عجيب، إنه صار فيه أهل المدينة\n_________\n(^١) من (غ).\n(^٢) في الأصول: محمد، وهو خطأ والمثبت هو الصواب.\n(^٣) هو الإمام الحافظ الناقد محدث الأندلس، أبو عمر، أحمد بن خالد بن يزيد القرطبي، يعرف بابن الجباب وهو نسبه إلى بيع الجباب. =","vol":"25","page":83},{"text":"إلى ما رواه أهل العراق؛ لأن حديث أنس بصري، وصار فيه أهل العراق إلى ما رواه أهل المدينة، وقول أهل المدينة أولى؛ لقول أنس: السنة كذا، والصحابي إذا ذكر السنة بالألف واللام فإنما أشار إلى سنته - ﵇ -، وقد خرج بذلك أيضًا كما سلف. واللام في قوله: \"للبكر سبع وللثيب ثلاث\" لام الملك، فدل أن ذلك حق من حقوقها فمحال أن يحاسبها بذلك.\nوقول ابن المسيب والحسن خلاف الآثار، فلا معنى له، وكذلك قال أبو عمر فيه: عجيب؛ لأنه صار فيه أهل الكوفة إلى ما رواه أهل المدينة عن أم سلمة، وصار فيه أهل المدينة إلى ما رواه أهل العراق عن أنس (^١).\nواحتج أبو حنيفة وداود ومن قال بالتسوية بين البكر والثيب بما يجب من العدل بين النساء، وبحديث عائشة - ﵂ - وأبي هريرة المذكررين في آخر الباب قبله (^٢).\nقال محمد بن الحسن: لأن الحرمة لهما سواء، ولم يكن - ﵇ - يؤثر واحدة على أخرى. واحتج بقوله: \"إن سبعت لكِ سبعت لنسائي، وإن\n_________\n= قال عياض: كان إمامًا في الفقه لمالك وكان في الحديث لا ينازع، سمع منه خلق كثير، وصنف \"مسند مالك\"، \"كتاب الصلاة\"، \"الإيمان\"، \"قصص الأنبياء\" توفي سنة اثنتين وعشرين وثلاثمائة.\nانظر ترجمته في: \"جذوة المقتبس\" ١١٣/ ١١٤، \"بغية الملتمس\" ١٧٥ - ١٧٦، \"سير أعلام النبلاء\" ١٥/ ٢٤٠ - ٢٤١.\n(^١) \"التمهيد\" ١٧/ ٢٤٦.\n(^٢) يقصد أثناء شرحه لباب: العدل بين النساء ﴿وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ﴾ وحديث عائشة: \"اللهم هذا قسمي فيما أملك\" … الحديث. وحديث أبي هريرة: \"من كانت له امرأتان فمال إلى إحداهما جاء يوم القيامة وشقه مائل\".","vol":"25","page":84},{"text":"شئت ثلثت ودرت\" (^١). يعني: بمثل ذلك أدور ثلاثًا ثلاثًا، ولم يعطها في السبع شيئًا إلا أعلمها، كما سلف.\nوفي \"فضائل الشافعي\" للحاكم أن الشافعي لما احتج عليه بأنه لم يعطها في السبع شيئًا إلا أعلمها أنه يعطي غيرها مثله بقوله: إنها كانت ثيبًا، فلم يكن لها إلا الثلاث، فقال لها: إن أردت حق البكر وهي أعلى حقوق النساء وأشرفها عندهن بعفوك حقك إذ لم تكوني بكرا، فيكون لك سبع، فقلت: وإن لم تريدي غيره وأردت حقك، فهو ثلاث. قال: قال: حقه، فهل له وجه غيره؟ قلت: لا، إنما يخير من له حق يشركه فيه غيره، (في) (^٢) أن يترك من حقه. قلت له: يلزمك أن تقول مثل ما قلنا؛ لأنك زعمت أنك لا تخالف الواحد من الصحابة ما لم يخالفه مثله، ولا نعلم هنا مخالفا لما ذكره، والسنة ألزم لك من قولك (^٣).\nفصل:\nعند أكثر العلماء ذلك واجب لها، كان عند الرجل زوجة أم لا؛ للحديث السالف، ولم يخص من له زوجة ممن لا زوجة له. وصححه ابن بطال، ونقل عن ابن عبد الحكم أن مراد الحديث: من له زوجة ثم تزوج عليها. وعن بعضهم: المراد العموم؛ لأن السنة لم تخص. ثم نقل عن ابن القاسم عن مالك أن المقام المذكور إذا كان له امرأة أخرى واجب، وعن ابن عبد الحكم أنه مستحب (^٤).\n_________\n(^١) انظر: \"الاستذكار\" ١٦/ ١٣٩.\n(^٢) في الأصول: من، والمثبت هو الصواب كما في \"معرفة السنن\".\n(^٣) انظر: \"معرفة السنن والآثار\" ١٠/ ٢٨٦.\n(^٤) \"شرح ابن بطال\" ٧/ ٣٣٧.","vol":"25","page":85},{"text":"وقد اختلفوا في المقام المذكور: هل هو من حقوقها عليه أو من حقوقه على سائر نسائه؟ فقالت طائفة: هو حقها، إن شاءت طالبت به وإن شاءت تركته.\nوقال آخرون: هو من حقوقه، إن شاء أقام عندها وإن شاء لم يقم، فإن أقام عندها ففيه من الاختلاف ما ذكرناه، وإن لم يقم عندها إلا ليلة دار، وكذلك إن أقام ثلاثًا دار على ما ذكرنا من اختلافهم.\nوالأول عندي أولى؛ لإخبار الشارع أن ذلك حق للبكر والثيب. وقال ابن التين: في بعض حديث أم سلمة الحجة لأبي حنيفة في قوله: إن السبعة والثلاث للاستئناس، ثم يقسم لصواحبها كذلك، ويحاسبها بالأيام التي حبس عندها.\nونقل ابن التين عن مذهب مالك أنه لا يحاسبها، ثم قال: فإن ذلك حق لها. وقيل: للزوج، يريد: إذا كان له نسوة سواها. وقيل: لهما جميعًا.\nوفائدة الخلاف: أنها إذا تركته قُسّم بينها وبين غيرها، إذا قلنا: إنه حق لها. وعلى القول بأنه حق له أيضًا إذا تركتْ حقه قسم بينها وبين صواحبها، وإن كرهت. وإن قلنا: لهما -وهو الصحيح- فلا يقسم لها ولهن إلا برضاهما جميعًا، أو تنقضي المدة.\nفصل:\nقال الباجي في \"منتقاه\": هل يتخلف العروس في هذِه المدة عن الجماعة والجمعة؟ روى ابن القاسم عن مالك المنع (^١)، ونقله ابن بطال عن الشافعي، وقال: سحنون: عن بعضهم أنه لا يخرج؛ لأن\n_________\n(^١) \"المنتقى\" ٣/ ٢٩٥.","vol":"25","page":86},{"text":"ذلك حق لها بالسنة، وهذا على من تأول إقامته عند البكر والثيب على العموم، ومن رأى أن يخرج إلى الصلاة تأول إقامته عندها على ما يجب لها من القسمة والمبيت دون غيرها من أزواجه، فليس ذلك بمانع له من الحضور، كما يفعل غير العروس في قسمته بين نسائه، وليس له التخلف عن الجماعة (^١).\nووجه كونه لا يخرج: أن من ملك منافع أجير في مدة ما، فإنه يسقط عنه بذلك فرائض الجمعة وحقوق الجماعات، كالسيد في عبده، فإن قلنا: إنه حق للزوجة. هل: يقضى به على الزوج أم لا؟ قال أشهب: هو حق عليه، ولا يقضى به عليه كالمتعة. وعن محمد بن عبد الحكم: يقضى به.\nقال ابن حبيب: ويخرج إلى حوائجه وصلاته، بكرًا كانت أو ثيبًا، كانت له زوجة أم لا.\nوروى ابن أبي أويس، عن مالك فيمن دخل على امرأته ليلة الجمعة أيتخلف عن الجمعة؟ قال: لا، تزوج أمير المؤمنين المهدي بالمدينة، فخرج إلى الصبح وغيرها (^٢).\nفصل:\nخص البكر بالسبع؛ لما في خلق الأبكار من الاستيحاش من الرجال، والنفار من معاشرتهم، ولما يلقى الرجل من معالجتهن في الوصول إليهن، بخلاف الثيب؛ لسهولة أمرها، وعلمها بمباشرة الرجال، لم يفسح لها في المدة أكثر من ثلاث.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٣٣٨.\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ٦١١، \"شرح ابن بطال\" ٧/ ٣٣٧ - ٣٣٨.","vol":"25","page":87},{"text":"فصل:\nعندنا أن المقام عندهما كذلك واجب، وهي رواية ابن القاسم، عن مالك. وفي رواية ابن عبد الحكم: مستحبة (^١).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٦١١.","vol":"25","page":88},{"text":"<span data-type='title' id=toc-3187>١٠٢ - باب مَنْ طَافَ عَلَى نِسَائِهِ فِي غُسْلٍ وَاحِدٍ</span>\n٥٢١٥ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُمْ أَنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَطُوفُ عَلَى نِسَائِهِ فِى اللَّيْلَةِ الْوَاحِدَةِ، وَلَهُ يَوْمَئِذٍ تِسْعُ نِسْوَةٍ. [انظر: ٢٦٨ - مسلم: ٣٠٩ - فتح ٩/ ٣٠٦].\nذكر فيه حديث قتادة أن أنس بن مالك - ﵁ - حدثهم أن نبي الله - ﷺ - كان يطوف على نسائه في الليلة الواحدة، وله يومئذ تسع نسوة.\nهذا الحديث سلف في الغسل، فراجعه، وقد سلف هناك: إحدى عشرة. ونقل ابن التين بعد أن ذكره بلفظ سبع، عن الشيخ أبي الحسن: المعروف تسع.\nقلت: وهو الموجود في الأصول. ثم قال: ويحتمل أن يكون هذا قبل تزويجه بصفية، وبعد ترك سودة ليومها. ونقل ابن بطال عن جماعة العلماء أنه لا يجوز أن يطأ امرأته في ليلة أخرى، وإنما يجوز في الإماء؛ حيث لا قسمة لهن.\nقال ابن حبيب: وإذا وطئ الرجل إحدى امرأتيه في يومها، ثم أراد أن يطأ الأخرى قبل أن يغتسل فحللت له امرأته التي لها ذلك اليوم، فلا بأس به.\nويكره للرجل أن يجمع بين امرأتين من نسائه في فراشٍ واحد وإن رضيتا بذلك، ولا يجوز أن يطأ الواحدة والأخرى معه في البيت، وإن لم تسمع ذلك. قال ابن الماجشون: ويكره أن يكون معه في البيت بهيمة أو حيوان. وكان ابن عمر إذا فعل ذلك أخرج كل من عنده في البيت حتى الصبي الممهود، ولا بأس أن يطأ امرأته الحرة ثم يطأ أمته قبل أن يغتسل، ولا بأس أن يطأ حرته قبله.","vol":"25","page":89},{"text":"قال غيره: لما جاز له أن يطأ امرأته مرتين أو ثلاثا ثم يغتسل في آخر ذلك، إذا حضر وقت الصلاة، جاز له أن يطأ امرأتين في ليلة إذا أذنت له صاحبة الليلة، ويغتسل غسلًا واحدًا؛ لفعله - ﵇ - في طوافه على نسائه بغسل واحد في ليلة واحدة. قال ابن الماجشون ولا يجب على الرجل أن يغشى امرأتيه جميعًا في ليلتهما، ولا بأس أن يغشي إحداهما ويكف عن الأخرى ما لم يرد به الضرر والميل (^١).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٦١٢، \"شرح ابن بطال\" ٧/ ٣٤١ - ٣٤٢.","vol":"25","page":90},{"text":"<span data-type='title' id=toc-3188>١٠٣ - باب دُخُولِ الرَّجُلِ عَلَى نِسَائِهِ فِي الْيَوْمِ</span>\n٥٢١٦ - حَدَّثَنَا فَرْوَةُ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا انْصَرَفَ مِنَ الْعَصْرِ دَخَلَ عَلَى نِسَائِهِ، فَيَدْنُو مِنْ إِحْدَاهُنَّ، فَدَخَلَ عَلَى حَفْصَةَ، فَاحْتَبَسَ أَكْثَرَ مَا كَانَ يَحْتَبِسُ. [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح ٩/ ٣١٦].\nذكر فيه حديث عائشة - ﵂ - قالت: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا انْصَرَفَ مِنَ العَصْرِ دَخَلَ على نِسَائِهِ، فَيَدْنُو مِنْ إِحْدَاهُنَّ، فَدَخَلَ عَلَى حَفْصَةَ، فَاحْتَبَسَ أَكْثَرَ مَا كَانَ يَحْتَبِسُ.\nقال الداودي: جعل ما بعد العصر ملغًى، وأجاز مالك عند محمد أن يأتي الأخرى في حاجة، وليضع ثيابه إذا كان على غير ميل، وقال أيضًا: لا يقيم عند إحداهما إلا من عذر. وقال ابن الماجشون: لا بأس أن يقف بباب إحداهما ويسلم من غير أن يدخل، وأن يأكل مما تبعث إليه. قال المهلب: هذا إنما كان يفعله - ﵇ - نادرًا، ولم يكن يفعله أبد الدهر، وإنما كان يفعله لما أباح الله له بقوله: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ﴾ [الأحزاب: ٥١] فكان يُذكِّرهن بهذا الفعل في الغبِّ بإفضاله عليهن في العدل بينهن؛ لئلا يظنوا أن القسمة حق لهن عليه.\nوقال غيره: ليس حقيقة القسم بين النساء إلا في الليل خاصة؛ لأن للرجل التصرف نهاره في معيشته وما يحتاج إليه من أموره، فإذا كان دخوله عليها في غير يومها دخولًا خفيفًا، في حاجة يقضيها، فلا أعلم خلافًا بين العلماء في جواز ذلك، ذكره ابن المواز عن مالك، قال: لا يأتي إلى واحدة من نسائه في يوم الأخرى إلا لحاجة أو عيادة.","vol":"25","page":91},{"text":"قال غيره: وأما جلوسه عندها ومحادثتها تلذذًا بها، فلا يجوز ذلك عندهم في غير يومها (^١).\nفصل:\nعماد القسم في حق أغلب الناس الليل، والنهار تبع، وليس له الدخول في نوبة على أخرى ليلًا إلا لضرورة كالمرض المخوف، ثم إن طال مكثه قضى، وله الدخول نهارًا؛ لوضح متاع ونحوه، وينبغي ألا يطول مكثه. والأصح عندنا أنه لا يقضي إذا دخل لحاجة، وأن له ما سوى الوطء من الاستمتاعات، وأنه يقضي إذا دخل بلا سبب.\nفصل:\nلا يجب التسوية في الإقامة نهارًا\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٦١٣، \"شرح ابن بطال\" ٧/ ٣٤٣.","vol":"25","page":92},{"text":"<span data-type='title' id=toc-3189>١٠٤ - باب إِذَا اسْتَأْذَنَ الرَّجُلُ نِسَاءَهُ فِي أَنْ يُمَرَّضَ فِي بَيْتِ بَعْضِهِنَّ، فَأَذِنَّ لَهُ</span>\n٥٢١٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، قَالَ هِشَامُ بْنُ عُرْوَةَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَسْأَلُ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ «أَيْنَ أَنَا غَدًا؟ أَيْنَ أَنَا غَدًا؟». يُرِيدُ يَوْمَ عَائِشَةَ، فَأَذِنَ لَهُ أَزْوَاجُهُ يَكُونُ حَيْثُ شَاءَ، فَكَانَ فِي بَيْتِ عَائِشَةَ حَتَّى مَاتَ عِنْدَهَا. قَالَتْ عَائِشَةُ: فَمَاتَ فِي الْيَوْمِ الَّذِى كَانَ يَدُورُ عَلَيَّ فِيهِ فِي بَيْتِي، فَقَبَضَهُ اللهُ، وَإِنَّ رَأْسَهُ لَبَيْنَ نَحْرِي وَسَحْرِي، وَخَالَطَ رِيقُهُ رِيقِي. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح ٩/ ٣١٧].\nذكر فيه حديث عائشة - ﵂ - أنه - ﵇ - كَانَ يَسْأَلُ فِي مَرَضِهِ الذِي مَاتَ فِيهِ: \"أَيْنَ أَنَا غَدًا؟ أَيْنَ أَنَا غَدًا؟ \". يُرِيدُ يَوْمَ عَائِشَةَ، فَأَذِنَ لَهُ أَزْوَاجُهُ يَكُونُ حَيْثُ شَاءَ، فَكَانَ فِي بَيْتِ عَائِشَةَ حَتَّى مَاتَ عِنْدَهَا. قَالَتْ عَائِشَةُ - ﵂ -: فَمَاتَ فِي اليَوْمِ الذِي كَانَ يَدُورُ فِيهِ فِي بَيْتِي، فَقَبَضَهُ اللهُ، وَإِنَّ رَأْسَهُ لَبَيْنَ سَحْرِي ونَحْرِي، وَخَالَطَ رِيقُهُ رِيقِي.\nهذا الحديث تقدم قريبًا في باب مرضه - ﵇ -، مطولًا (^١).\nوفيه فوائد:\nالأولى: حب الرجل لبعض أزواجه أكثر من بعض.\nثانيها: أن القسم حق للزوجة؛ ولذلك استأذنهن أن يمرض في بيتها، وإنما فعل ذلك؛ لأنها كانت توافقه، وكانت أرفق به وألطف بتمريضه، مع أن المرض إذا كان ثقيلًا لا يقدر فيه على الانتقال والحركة سقطت القسمة.\n_________\n(^١) سلف برقم (٤٤٣٨).","vol":"25","page":93},{"text":"قال ابن حبيب: إذا مرض مرضًا لا يقوى معه على الاختلاف فيما بينهن، كان له أن يعدل بينهن في القسم، إلا أن يكون مرضه مرضًا قد غلبه ولا يقدر على الاختلاف، فلا بأس أن يقيم حيث أحب، مالم يكن منه ميل، فإذا صح عدل بينهن فيها، ولم يحسب للتي لم يقم عندها ما أقام عند غيرها، وهو قول مالك (^١)، واتفقوا إذا مرضت هي أن لها أيامها من القسم كالصحيحة، واختلفوا إذا اشتد مرضها وثقلت. وقد سلف بيانه.\nوفيه: العدل بين النساء في مرض الموت.\nفائدة:\nالنحر معروف وهو الصدر، والسحر: الرئة وما معها. وقيل: ما بين الثديين، وانفرد الفراء فحكى الضم في السحر (^٢).\nوقولها: (وخالط ريقه ريقي). تريد: أنها لينت له بفيها سواكًا، فاستاك، فكان آخر شيء دخل جوفه ريقها.\nوقولها: (فَمَاتَ ..) إلى آخره. هو غاية الكرامة لها.\n_________\n(^١) انظر: \"المدونة\" ٢/ ١٩٩.\n(^٢) انظر: \"تهذيب اللغة\" ٢/ ١٦٤٢.","vol":"25","page":94},{"text":"<span data-type='title' id=toc-3190>١٠٥ - باب حُبِّ الرَّجُلِ بَعْضَ نِسَائِهِ أَفْضَلَ مِنْ بَعْضٍ</span>\n٥٢١٨ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ، عَنْ يَحْيَى، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ، سَمِعَ ابْنَ عَبَّاسٍ، عَنْ عُمَرَ - ﵃ - دَخَلَ عَلَى حَفْصَةَ فَقَالَ: يَا بُنَيَّةِ، لَا يَغُرَّنَّكِ هَذِهِ الَّتِي أَعْجَبَهَا حُسْنُهَا حُبُّ رَسُولِ اللهِ - ﷺ - إِيَّاهَا -يُرِيدُ عَائِشَةَ- فَقَصَصْتُ عَلَى رَسُولِ اللهِ - ﷺ - فَتَبَسَّمَ. [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح ٩/ ٣١٧].\nذكر فيه حديث عمر - ﵁ - أنه دَخَلَ على حَفْصَةَ فَقَالَ: يَا بُنَيَّةِ، لَا يَغُرَّنَّكِ هذِه التِي أَعْجَبَهَا حُسْنُهَا حُبُّ رَسُولِ اللهِ - ﷺ - إيَّاهَا -يُرِيدُ عَائِشَةَ- فَقَصَصْتُ عَلَى رَسولِ اللهِ - ﷺ - فتَبَسَّمَ. هذا الحديث سلف قريبًا.\nوقوله: (يَا بُنَيَّةِ). كذا هو في الأصول، وكذا رواه أبو ذر، وروي: (يابني) مرخمًا، وتفتح ياؤه وتضم.\nوقوله: (هذِه التِي أَعْجَبَهَا حُبُّ رَسُولِ اللهِ - ﷺ -). وفي بعض النسخ: (أعجبها حسنها حب رسول الله - ﷺ -) (^١) هو بفتح النون من (حسنها)؛ لأنه مفعول من أجله، و(حب) فاعل، تقديره: أعجبها حب رسول الله - ﷺ - إياها؛ لأجل حسنها. وقيل: إنه مرفوع كالحب، مثل: أعجبني زيد حلمه عقله علمه. وهو غير صحيح؛ لأن أعجبني زيد حلمه عقله هو بدل اشتمال فزيد مرفوع، والمبدل منه مرفوع مثله، والضمير هنا الذي مع (أعجبها) منصوب، لا يصح بدل الحسن منه ولا الحب؛ لأنهما لا يعقلان فيصح أن يتعجبا، ولا يبدل الحب من الحسن إلا في بدل الغلط، وهو ليس في القرآن ولا في الكلام الفصيح، نبه عليه ابن التين.\n_________\n(^١) كذا بالأصل، وهي رواية الباب، فكيف يعبر عنها بقوله: وفي بعض النسخ، فلعله وهم.","vol":"25","page":95},{"text":"فصل:\nقال الطبري: قوله: (لَا يَغُرَّنَّكِ ..) إلى آخره. يريد: عائشة، ففيه دليل على أنه لا حرج على من كان عنده جماعة نسوة في إيثار بعضهن في المحبة على بعض، إذا سوى بينهن في القسمة. ومثله الحديث السالف: \"اللهم هذا قسمي\" إلى آخره (^١). فالذي سأل ربه ألا يلزمه ما كان لا يملكه من نفسه هو ما جبلت عليه القلوب من الميل بالمحبة إلى من هويته، وذلك مما لا سبيل للعباد إلى خلافه ودفعه عنه، وهو المعنى الذي أخبر عنه تعالى أنهم لا يطيقونه من معاني العدل بين النساء، فعلم بذلك أن كل ما كان عارضًا لقلب ابن آدم من شيء مال إليه بالمحبة والهوى، مما لم يجتلبه المرء إليه باكتساب، ولم يتجاوزه العارض منه في قلبه إلى مالا يكرهه اليه ولا يرضاه من العمل بجوازه، فلا حرج عليه في ذلك، ولا تبعة تلحقه فيه فيما بينه وبين الله بسبب ما عرض له من فرض هوى وصيانة نفس. قال ابن حبيب: فلما كان القلب لا يملك، ولا يستطاع العدل فيه؛ وضع الله عن عباده الحرج في ذلك، قال تعالى: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦].\n_________\n(^١) رواه أبو داود (٢١٣٤)، والترمذي (١١٤٠)، والنسائي ٧/ ٦٣، وابن ماجه (١٩٧١) من حديث عائشة.\nقال الترمذي: هكذا رواه غير واحد عن حماد بن سلمة عن أيوب عن أبي قلابة عن عبد الله بن يزيد عن عائشة أن النبي - ﷺ - كان يقسم.\nورواه حماد بن زيد وغير واحد عن أيوب عن أبي قلابة مرسلًا أن النبي - ﷺ - كان يَقْسم، وهذا أصح من حديث حماد بن سلمة.\nوقال الدارقطني في \"العلل\" ١٣/ ٢٧٩: المرسل أقرب إلى الصواب.\nوالحديث ضعفه الألباني في \"الإرواء\" (٢٠١٨).","vol":"25","page":96},{"text":"وحسب الرجل أن يسوي بين نسائه في القوت والإدام واللباس على قدرها وكفايتها، ويقسم لها يومًا وليلة فيبيت عندها، وسواء كانت حائضًا أو طاهرًا، ثم لا حرج أن يوسع على إحداهن دون غيرها من صواحباتها بأكثر من ذلك من مال، فأما المسيس فعلى قدر نشاطه إذا لم يكن حبسه لنفسه عنها إبقاء لغيرها، لمن هي أحب إليه وألصق بقلبه، فذلك لا يحل أن يفعله، وهو من الميل الذي نهى عنه الله، فأما أن ينشط لهذِه في ليلتها ويكسل عن هذِه في ليلتها، فلا حرج عليه في ذلك، وذلك من الذي يقع في القلب مما لا يملكه العبد.\nفصل:\nقال المهلب: وفيه: أن الصهر قد يعاتب ابنته على الإفراط في المغيرة على زوجها، وينهاها عن مساماة من هي عند الزوج أحظى منها؛ لئلا يحرج ذلك الزوج؛ ويئول إلى الفرقة.","vol":"25","page":97},{"text":"<span data-type='title' id=toc-3191>١٠٦ - باب الْمُتَشَبِّعِ بِمَا لَمْ يَنَلْ، وَمَا يُنْهَى مِنِ افْتِخَارِ الضَّرَّةِ</span>\n٥٢١٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ، عَنِ النَّبِيِّ - ﷺ -.\nحَدَّثَنِى مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ، حَدَّثَتْنِي فَاطِمَةُ، عَنْ أَسْمَاءَ أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ لِى ضَرَّةً، فَهَلْ عَلَىَّ جُنَاحٌ إِنْ تَشَبَّعْتُ مِنْ زَوْجِي غَيْرَ الَّذِي يُعْطِينِي؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «الْمُتَشَبِّعُ بِمَا لَمْ يُعْطَ كَلَابِسِ ثَوْبَيْ زُورٍ». [مسلم: ٢١٣٠ - فتح ٩/ ٣١٧].\nذكر فيه حديث هشام عن فاطمة، عَنْ أَسْمَاءَ - ﵂ - أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ لِي ضَرَّةً، فَهَلْ عَلَيَّ جُنَاحٌ إِنْ تَشَبَّعْتُ مِنْ زَوْجِي غَيْرَ الذِي يُعْطِينِي؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: \"الْمُتَشَبِّعُ بِمَا لَمْ يُعْطَ كلَابِسِ ثَوْبَيْ زُورٍ\".\nهذا الحديث أخرجه مسلم من حديث وكيع، وعبدة، عن هشام، عن أبيه، عن عائشة - ﵂ - أن امرأة قالت: يا رسول الله، أقول: إن زوجي أعطاني مالم يعطني، فقال: \"الْمُتَشَبِّعُ\" إلى آخره (^١).\nواعترضوا عليه فيه، فلما ذكره النسائي من هذا الوجه قال: إنه خطأ، والصواب حديث أسماء (^٢).\nوقال الدارقطني في \"علله\" (^٣): هشام، عن أبيه، عن عائشة - ﵂ -، إنما يرويه هكذا معمر والمبارك بن فضالة. والصحيح: عن\n_________\n(^١) \"صحيح مسلم\" (٢١٢٩) كتاب الأدب.\n(^٢) \"السنن الكبرى\" ٥/ ٢٩٢ (٨٩٢١).\n(^٣) \"علل الدارقطني\" ١٣/ ٢٧٨ (٣١٧٥).","vol":"25","page":98},{"text":"فاطمة عن أسماء. وإخراج مسلم حديث هشام، عن أبيه، عن عائشة لا يصح، والصواب: حديث عبدة ووكيع وغيرهما عن هشام، عن فاطمة، عن أسماء. وقال في \"التتبع\": هذا لا يصح، أحتاج أن انظر في كتاب مسلم، فإني وجدته في رقعة والصواب: عن عبدة ووكيع وغيرهما، عن أسماء (^١). وجاء في الإسماعيلي: إن لي جارة. وهي الضرة، كما سلف.\nقال أبو عبيد: المتشبع: المتزين بأكثر مما عنده، يتكثر بذلك ويتزين بالباطل، كالمرأة يكون لها ضرة فتتشبع عندها بما تدعيه من الحظوة عند زوجها بأكثر مما عندها، تريد بذلك غيظ صاحبتها وإدخال الأذى عليها، وكذلك هذا في الرجل (^٢).\nوقوله: (\"كَلَابِسِ ثَوْبَيْ زُورٍ\") يريد: أن الرجل يلبس ثياب أهل الزهد والعبادة. ومقصوده: أنه يظهر للناس اتصافه بذلك بأكثر مما في قلبه، فهذِه ثياب زور ورياء. وقيل: هو كمن لبس ثوبين لغيره، فأوهم أنهما له. وقيل: هو من يلبس قميصًا واحدًا ويصل بكميه كمين آخرين، فيظهر أن عليه قميصين.\nقال الخطابي: والمراد هنا بالثوب: الحالة والمذهب، والعرب تكني بالثوب عن حال لابسه، ومعناه: أنها كالكاذب القائل مالم يكن (^٣).\nوقال نعيم بن حماد: وهو أن الرجل يطلب منه شهادة زور، فيلبس ثوبين يتجمل بهما، فلا ترد شهادته لحسنٍ، فيقال: هذا أقضاها بثوبيه.\n_________\n(^١) \"الإلزامات والتتبع\" ص ٣٤٥ - ٣٤٧.\n(^٢) \"غريب الحديث\" ١/ ٣٤٦ - ٣٤٧.\n(^٣) \"معالم السنن\" ٤/ ١٢٥.","vol":"25","page":99},{"text":"فأضيف الزور إلى الثوبين (^١).\nقال بعض أهل المعرفة بلسان العرب: وللتشبيه هنا معنى صحيح؛ لأن كذب المتحلي بما لم يعط شيئًا فهو كاذب على نفسه بما لم يأخذ، وعلى غيره بما لم يبذل له (^٢). وعند ابن التين: يريد أنه لا ينتفع بذلك كما لا ينتفع بذلك لابس ثوبي زور. وهي تكون من وجوه مثل أن تلبس المرأة ثوبي وديعة أو عارية ليظن الناس أنهما لها، فلباسها لا يدوم، وتفتضح بكذبها، وإنما أراد بذلك خوفًا من الفساد بين زوجها وضرتها، وهو مثل الزور الذي صاحبه فيه مأثوم.\nوقال الداودي: إنما كره ذلك؛ لأنه يدخل بين المرأة الأخرى وزوجها البغضاء، فيصير كالسحر الذي يفرق بين المرء وزوجه.\nقال القرطبي: وذلك التشبع محرم، وإنما صار محرمًا؛ لأنه تصرف في ملك الغير بغير إذنه، وأذى للضرة، وأذى المسلم محرم (^٣).\nثم نقل ابن التين عن الخطابي أنه قال: فيه تأويلان:\nأحدهما: أن الثوب مَثَل، ومعناه: إن المتشبع بما لم يعط صاحب زور وكذب، كما يقال لمن وصف بالبراءة من الأدناس: طاهر الثوب. والمراد به نفس الرجل، ومثله: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤].\nوالثاني: أن يكون أراد الثوب نفسه، روي لنا في هذا عن نعيم بن حماد قال: الرجل في الحي له هيئة وشارة، فإذا أصبح إلى شهادة الزور شهد لهم فيقبل (^٤). وهذا أسلفناه.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٠٢٢.\n(^٢) انظر: \"لسان العرب\" ١/ ٥٢٠.\n(^٣) \"المفهم\" ٥/ ٤٥٢.\n(^٤) \"أعلام الحديث\" ٣/ ٢٠٢١ - ٢٠٢٢.","vol":"25","page":100},{"text":"<span data-type='title' id=toc-3192>١٠٧ - باب الغَيْرَةِ</span>\nوَقَالَ وَرَّادٌ عَنِ الْمُغِيرَةِ قَالَ سَعْدُ بْنُ عُبَادَةَ: لَوْ رَأَيْتُ رَجُلًا مَعَ امْرَأَتِي لَضَرَبْتُهُ بِالسَّيْفِ غَيْرَ مُصْفِحٍ، فَقَالَ النَّبِيُّ - ﷺ -: «أَتَعْجَبُونَ مِنْ غَيْرَةِ سَعْدٍ؟ لأَنَا أَغْيَرُ مِنْهُ، وَاللهُ أَغْيَرُ مِنِّي».\n\n٥٢٢٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا مِنْ أَحَدٍ أَغْيَرُ مِنَ اللهِ، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ، وَمَا أَحَدٌ أَحَبَّ إِلَيْهِ الْمَدْحُ مِنَ اللهِ». [انظر: ٤٦٣٤ - مسلم: ٢٧٦٠ - فتح ٩/ ٣١٩].\n\n٥٢٢١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَا أُمَّةَ مُحَمَّدٍ، مَا أَحَدٌ أَغْيَرَ مِنَ اللهِ أَنْ يَرَى عَبْدَهُ أَوْ أَمَتَهُ تَزْنِي، يَا أُمَّةَ مُحَمَّدٍ، لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا». [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح ٩/ ٣١٩].\n\n٥٢٢٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ حَدَّثَهُ، عَنْ أُمِّهِ أَسْمَاءَ أَنَّهَا سَمِعَتْ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَا شَيْءَ أَغْيَرُ مِنَ اللهِ». [مسلم: ٢٧٦٢ - فتح ٩/ ٣١٩].\n\n٥٢٢٣ - وَعَنْ يَحْيَى، أَنَّ أَبَا سَلَمَةَ حَدَّثَهُ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ -. حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: «إِنَّ اللهَ يَغَارُ، وَغَيْرَةُ اللهِ أَنْ يَأْتِيَ الْمُؤْمِنُ مَا حَرَّمَ اللهُ». [مسلم: ٢٧٦١ - فتح ٩/ ٣١٩].\n\n٥٢٢٤ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَنِي أَبِي، عَنْ أَسْمَاءَ بِنْتِ أَبِى بَكْرٍ - ﵄ - قَالَتْ: تَزَوَّجَنِي الزُّبَيْرُ، وَمَا لَهُ فِي الأَرْضِ مِنْ مَالٍ وَلَا مَمْلُوكٍ وَلَا شَيْءٍ غَيْرَ نَاضِحٍ وَغَيْرَ فَرَسِهِ، فَكُنْتُ أَعْلِفُ فَرَسَهُ، وَأَسْتَقِي الْمَاءَ،","vol":"25","page":101},{"text":"وَأَخْرِزُ غَرْبَهُ وَأَعْجِنُ، وَلَمْ أَكُنْ أُحْسِنُ أَخْبِزُ (^١)، وَكَانَ يَخْبِزُ جَارَاتٌ لِي مِنَ الأَنْصَارِ، وَكُنَّ نِسْوَةَ صِدْقٍ، وَكُنْتُ أَنْقُلُ النَّوَى مِنْ أَرْضِ الزُّبَيْرِ الَّتِي أَقْطَعَهُ رَسُولُ اللهِ - ﷺ - عَلَى رَأْسِي، وَهْيَ مِنِّي عَلَى ثُلُثَيْ فَرْسَخٍ، فَجِئْتُ يَوْمًا وَالنَّوَى عَلَى رَأْسِي، فَلَقِيتُ رَسُولَ اللهِ - ﷺ - وَمَعَهُ نَفَرٌ مِنَ الأَنْصَارِ، فَدَعَانِي ثُمَّ قَالَ: «إِخْ إِخْ». لِيَحْمِلَنِي خَلْفَهُ، فَاسْتَحْيَيْتُ أَنْ أَسِيرَ مَعَ الرِّجَالِ، وَذَكَرْتُ الزُّبَيْرَ وَغَيْرَتَهُ -وَكَانَ أَغْيَرَ النَّاسِ- فَعَرَفَ رَسُولُ اللهِ - ﷺ - أَنِّى قَدِ اسْتَحْيَيْتُ فَمَضَى، فَجِئْتُ الزُّبَيْرَ فَقُلْتُ: لَقِيَنِي رَسُولُ اللهِ - ﷺ - وَعَلَى رَأْسِى النَّوَى، وَمَعَهُ نَفَرٌ مِنْ أَصْحَابِهِ، فَأَنَاخَ لأَرْكَبَ، فَاسْتَحْيَيْتُ مِنْهُ وَعَرَفْتُ غَيْرَتَكَ. فَقَالَ: وَاللهِ لَحَمْلُكِ النَّوَى كَانَ أَشَدَّ عَلَيَّ مِنْ رُكُوبِكِ مَعَهُ. قَالَتْ: حَتَّى أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ بَعْدَ ذَلِكَ بِخَادِمٍ يَكْفِينِي سِيَاسَةَ الْفَرَسِ، فَكَأَنَّمَا أَعْتَقَنِي. [انظر: ٣١٥١ - مسلم: ٢١٨٢ - فتح ٩/ ٣١٩].\n\n٥٢٢٥ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - عِنْدَ بَعْضِ نِسَائِهِ، فَأَرْسَلَتْ إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ بِصَحْفَةٍ فِيهَا طَعَامٌ، فَضَرَبَتِ الَّتِي النَّبِيُّ - ﷺ - فِى بَيْتِهَا يَدَ الْخَادِمِ، فَسَقَطَتِ الصَّحْفَةُ فَانْفَلَقَتْ، فَجَمَعَ النَّبِيُّ - ﷺ - فِلَقَ الصَّحْفَةِ، ثُمَّ جَعَلَ يَجْمَعُ فِيهَا الطَّعَامَ الَّذِى كَانَ فِي الصَّحْفَةِ وَيَقُولُ: «غَارَتْ أُمُّكُمْ»، ثُمَّ حَبَسَ الْخَادِمَ حَتَّى أُتِيَ بِصَحْفَةٍ مِنْ عِنْدِ الَّتِى هُوَ فِى بَيْتِهَا، فَدَفَعَ الصَّحْفَةَ الصَّحِيحَةَ إِلَى الَّتِي كُسِرَتْ صَحْفَتُهَا، وَأَمْسَكَ الْمَكْسُورَةَ فِى بَيْتِ الَّتِي كَسَرَتْ. [انظر: ٢٤٨١ - فتح ٩/ ٣٢٠].\n\n٥٢٢٦ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «دَخَلْتُ الْجَنَّةَ -أَوْ: أَتَيْتُ الْجَنَّةَ - فَأَبْصَرْتُ قَصْرًا فَقُلْتُ: لِمَنْ هَذَا؟ قَالُوا: لِعُمَرَ بْنِ الْخَطَّابِ. فَأَرَدْتُ أَنْ أَدْخُلَهُ فَلَمْ يَمْنَعْنِي إِلاَّ عِلْمِي بِغَيْرَتِكَ». قَالَ عُمَرُ بْنُ الْخَطَّابِ: يَا رَسُولَ اللهِ بِأَبِي أَنْتَ وَأُمِّي يَا نَبِيَّ اللهِ، أَوَعَلَيْكَ أَغَارُ؟!. [انظر: ٣٦٧٩ - مسلم: ٢٣٩٤ - فتح ٩/ ٣٢٠].\n_________\n(^١) في الأصل غير منقوطة.","vol":"25","page":102},{"text":"٥٢٢٧ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيَّ قَالَ: أَخْبَرَنِي ابْنُ الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ قَالَ: بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللهِ - ﷺ - جُلُوسٌ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَمَا أَنَا نَائِمٌ رَأَيْتُنِي فِى الْجَنَّةِ، فَإِذَا امْرَأَةٌ تَتَوَضَّأُ إِلَى جَانِبِ قَصْرٍ، فَقُلْتُ لِمَنْ هَذَا؟ قَالَ: هَذَا لِعُمَرَ. فَذَكَرْتُ غَيْرَتَهُ فَوَلَّيْتُ مُدْبِرًا». فَبَكَى عُمَرُ وَهْوَ فِى الْمَجْلِسِ ثُمَّ قَالَ: أَوَعَلَيْكَ يَا رَسُولَ اللهِ أَغَارُ؟!. [انظر: ٣٢٤٢ - مسلم: ٢٣٩٥ - فتح ٩/ ٣٢٠].\nذكر فيه أحاديث:\nأحدهما:\nمعلقًا، فقال: قَالَ وَرَّادٌ، عَنِ المُغِيرَةِ: قَالَ سَعْدُ بْنُ عُبَادَةَ: لَوْ رَأَيْتُ رَجُلًا مَعَ امْرَأَتِي لَضَرَبْتُهُ بِالسَّيْفِ غَيْرَ مُصْفِحٍ. فَقَالَ النَّبِيُّ - ﷺ -: \"أَتَعْجَبُونَ مِنْ غَيْرَةِ سَعْدٍ؟ لأَنَا أَغْيَرُ مِنْهُ، والله أَغْيَرُ مِنِّي\". هذا التعليق سيأتي في كتاب المحاربين (^١) مسندًا عن موسى بن إسماعيل، عن أبي عوانة، عن عبد الملك بن عمير، عن وراد (^٢). ورواه مسلم من حديث سليمان ابن بلال، عن سهيل، عن أبيه، عن أبي هريرة - ﵁ - (^٣)، ويأتي الكلام عليه في اللعان.\nقوله: (غَيْرَ مُصْفِحٍ). يريد بحده للقتل، لا بصفحه، وهو عرضه يضرب به للزجر والإرهاب، يقال: أصفحت بالسيف: إذا ضربت بعرضه.\nوقال ابن قتيبة: أصفحت بالسيف، فأنا مصفح، والسيف مصفح به: إذا ضربت بعرضه (^٤).\n_________\n(^١) ورد في هامش الأصل: حاشية: أخرجه البخاري في المحاربين والتوحيد، ومسلم في اللعان من طريق وراد به.\n(^٢) سيأتي برقم (٦٨٤٦).\n(^٣) مسلم (١٤٩٨) كتاب: اللعان.\n(^٤) \"غريب الحديث\" لابن قتيبة ١/ ٤٥٦.","vol":"25","page":103},{"text":"قال القاضي عياض: غير مصفح بكسر الفاء وإسكان الصاد، وقد رويناه بفتح الفاء، أي: غير ضارب بعرضه، بل بحده؛ تأكيدًا لبيان ضربه به لقتله، فمن فتحه جعله وصفًا للسيف، حالا منه، ومن كسره جعله وصفًا للضارب وحالًا منه (^١).\nقال ابن التين: والتشديد هو ما في سائر الأمهات.\nوتفسير غيرة الله ما ذكره البخاري بعد ذلك حيث قال: وغيرة الله أن يأتي المرء ما حرم الله، وروي أنه - ﵇ - قال لسعد، حين قال هذِه المقالة: \"كفى بالسيف شا\" أراد أن يقول: شاهدًا، فأمسك، وقال: \"لولا أن يتتابع فيه السكران والغيران لشرعت ذلك\" (^٢) ولكن خشي أن يتجاوز السكران والغيران القصد فيقتلا بالظن. وأراد سعد أنه لو وجد رجلًا مع امرأته لضربه بحد سيفه لا بعرضه، ولم يصبر أن يأتي بأربعة شهداء، وسيأتي إن شاء الله تعالى في الديات الحكم فيمن وجد مع\nامرأته رجلًا فقتله.\nوصفحتا السيف: وجهاه العريضان، وغراراه: خداه.\nالحديث الثاني:\nحديث عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"ماَ مِنْ أَحَدٍ أَغْيَرُ مِنَ اللهِ؛ مِنْ أَجْلِ ذَلِكَ حَرَّمَ الفَوَاحِشَ، وَمَا أحد أَحَبَّ إِلَيْهِ المَدْحُ مِنَ اللهِ\".\nهذا الحديث يأتي في التوحيد (^٣).\n_________\n(^١) \"مشارق الأنوار\" ٢/ ٤٩.\n(^٢) رواه أبو داود (٤٤١٧)، وابن ماجه (٢٦٠٦)، وانظر \"الضعيفة\" (٤٠٩١).\n(^٣) سيأتي برقم (٧٤٠٣).","vol":"25","page":104},{"text":"وأخرجه مسلم والنسائي أيضًا (^١).\nوأخرجه الدارقطني من حديث أبي عبيدة بن عبد الله بن مسعود، عن أمه، عن عبد الله مرفوعًا: \"إن الله ليغار لعبده المسلم، فليغر العبد لنفسه\". ثم قال: روي موقوفًا ومرفوعًا، والصحيح المرفوع (^٢).\nواعترضه ابن القطان فقال: الذي فهمه عبد الحق من قوله: هو صحيح (^٣)، لا يقتضي صحة للحديث، إنما ذكر أمرين صح أحدهما. والذي عندي أن الحديث ليس صحيحًا؛ لأن أم أبي عبيدة لا يعرف لها حال؛ وليست زينب امرأة عبد الله الثقفية الصحابية؛ لأن ابن مسعود عاش إلى سنة اثنتين وثلاثين، فلا يبعد أن يكون تزوج من لا صحبة لها، وأبو عبيدة لا يذكر عن أبيه شيئًا (^٤).\nقلت: في مسلم رواية بسر بن سعيد عن زينب هذِه حديث شهود العشاء (^٥)، وصرح النسائي فيه بالتحديث عنها (^٦).\nوزينب ذكرها في الصحابة ابن سعد (^٧) والعسكري وغيرهما، وريطة لقب لها، كما ذكره أبو عمر (^٨)، وذكر هو أنه سمع والده، وكان لما مات والده ابن سبع (^٩).\n_________\n(^١) مسلم (٢٧٦٠)، والنسائي في \"الكبرى\" ٦/ ٣٤٥ (١١١٨٣).\n(^٢) \"علل الدارقطني\" ٥/ ٣٠٧ - ٣٠٨.\n(^٣) \"الأحكام الوسطى\" ٣/ ١٧٣.\n(^٤) \"بيان الوهم والإيهام\" ٥/ ١٧٠ - ١٧١.\n(^٥) مسلم (٤٤٣/ ١٤٢) كتاب: الصلاة.\n(^٦) النسائي ٨/ ١٥٤.\n(^٧) \"الطبقات الكبرى\" ٨/ ٢٩٠.\n(^٨) \"الاستيعاب\" ٤/ ٤٠٥.\n(^٩) انظر: \"المراسيل\" لابن أبي حاتم (٤٧٦).","vol":"25","page":105},{"text":"وحسن له الترمذي (^١)، وصحح له الحاكم (^٢).\nالحديث الثالث:\nحديث عَائِشَةَ - ﵂ - أنه - ﵇قَالَ: \"يَا أُمَّةَ مُحَمَّدٍ، مَا أَحَدٌ أَغْيَرَ مِنَ اللهِ أَنْ يَرى عَبْدَهُ أَوْ أَمَتَهُ تَزْنِي. يَا أُمَّةَ مُحَمَّدٍ، لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا\".\nهذا الحديث أخرجه في الكسوف بالسند المذكور مطولًا (^٣).\nالحديث الرابع:\nحَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، ثَنَا هَمَّامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ حَدَّثَهُ، عَنْ أُمِّهِ أَسْمَاءَ - ﵂ - أنها سَمِعَتْ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَا شَيْءَ أَغْيَرُ مِنَ اللهِ\".\nوَعَنْ يَحْيَى، أَنَّ أَبَا سَلَمَةَ حَدَّثَهُ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُ أَنَّهُ سَمِعَ رسول الله - ﷺ -.\nوحدثنا أبو نعيم، ثنا سفيان، عن يحيى، عن أبي سلمة، أنه سمع أبا هريرة - ﵁ - عن النبي - ﷺ - أَنَّهُ قَالَ: \"إِنَّ اللهَ تعالى يَغَارُ، وَغَيْرَةُ اللهِ أَنْ يَأْتِيَ المُؤْمِنُ مَا حَرَّمَ اللهُ\".\nقوله: (وَعَنْ يَحْيَى)، إلى آخره. ذكره محيلًا على السند الأول، كما نبه عليه أصحاب الأطراف.\n_________\n(^١) منها حديث: كان رسول الله - ﷺ - إذا جلس في الركعتين الأوليين كأنه على الرضف. الترمذي (٣٦٦) وقال: حديث حسن، إلا أن أبا عبيدة لم يسمع من أبيه. اهـ.\n(^٢) \"المستدرك\" ١/ ٥٠٢. وقال الحاكم بعد أن ساق له حديثا: هذا إسناد صحيح إنْ كان أبو عبيدة بن عبد الله بن مسعود سمع من أبيه، ولم يخرجاه. اهـ.\n(^٣) برقم (١٠٤٤).","vol":"25","page":106},{"text":"الحديث الخامس:\nحديث أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ - ﵄قَالَتْ: تَزَوَّجَنِي الزُّبَيْرُ، وَمَا لَهُ في الأَرْضِ مِنْ مَالٍ وَلَا مَمْلُوكٍ وَلَا شَيْءٍ غَيْرَ نَاضِحٍ وَغَيْرَ فَرَسِهِ .. الحديث.\nوفيه: وذكرت الزبير وغيرته، وكان أغير الناس. وأخرجه مسلم (^١).\nالحديث السادس:\nحديث أنس - ﵁ - في الصحفة. وفيه: \"غارت أمكم\".\nوقد سلف في المظالم (^٢). وفيه ابن علية: وهو إسماعيل بن إبراهيم، يعرف بأمه علية.\nالسابع:\nحديث جابر - ﵁ -: \"فلم يمنعني إلا علمي بغيرتك\". وسلف في مناقبه (^٣)، وذكره في التعبير (^٤).\nالحديث الثامن:\nحديث أبي هريرة مثله وسلف أيضًا (^٥)، وفي إسناد حديث جابر: عبيد الله عن ابن المنكدر. وعبيد الله هو ابن عمر بن حفص بن عاصم، أبو عثمان، مات سنة سبع وأربعين ومائة، وهو أخو عبد الله وعاصم وأبي بكر العمريين العدويين (^٦).\n_________\n(^١) مسلم (٢١٨٢).\n(^٢) برقم (٢٤٨١).\n(^٣) ورد في هامش الأصل: يعني: مناقب عمر - ﵁ -. قلت: سلف برقم (٣٦٧٩).\n(^٤) يأتي برقم (٧٠٢٤) باب: القصر في المنام.\n(^٥) برقم (٣٢٤٢).\n(^٦) انظر: ترجمته في: \"تهذيب الكمال\" ١٩/ ١٢٤ - ١٣٠.","vol":"25","page":107},{"text":"أما ما ترجم له بالغيرة التي جاءت في هذِه الأحاديث في وصف الله تعالى ليست لله تعالى على ما هي عليه من المخلوقين؛ لأنه لا يجوز عليه صفات النقص تعالى؛ إذ لا تشبه صفاته صفات المخلوقين، والغيرة في صفاته تعالى بمعنى: الزجر عن (المحرمات) (^١) والفواحش، والتحريم لها، والمنع منها؛ لأن الغيور هو الذي يزجر عما يغار عليه. وقد بين ذلك بقوله: \"ومن غيرته حرم الفواحش\" أي: زجر عنها ومنع منها، وبقوله في حديث أبي هريرة - ﵁ -: \"وغيرة الله أن يأتي المرء ما حرم الله عليه\" وقوله في حديث سعد: \"لأنا أغير من سعد، والله أغير مني\" ومعنى ذلك: إنه لزجور عن المحارم، وأنا أزجر منه، والله أزجر من الجميع عما لا يحل.\nوكذلك قوله: (\"غَارَتْ أُمُّكُمْ\") أي: زجرت عن إهداء ما أهدت صاحبتها.\nوفي ابن ماجه بإسناد جيد من حديث أبي هريرة مرفوعًا: \"من المغيرة ما يحب الله، ومنها ما يكره الله تعالى: فأما ما يحب الله فالغيرة في الريبة، وأما ما يكره فالغيرة في غير ريبة\" (^٢).\nولابن أبي شيبة بإسناد جيد من حديث ابن عتيك الأنصاري، عن أبيه مرفوعًا: \"من الغيرة ما يحب الله، ومنها ما يبغض الله\" الحديث (^٣).\nوللبزار من حديث أبي سعيد الخدري مرفوعًا: \"المغيرة من الإيمان،\n_________\n(^١) كتب فوقها في الأصل: لعله.\n(^٢) ابن ماجه (١٩٩٦) قال البوصيري في \"مصباح الزجاجة\" ٢/ ١٢١: هذا إسناد ضعيف، أبو سهم هذا مجهول، وله شاهد في \"مسند أحمد\" من حديث عقبة بن عامر الجهني وانظر: \"الإرواء\" (١٩٩٩).\n(^٣) \"المصنف\" ٤/ ٥٤ (١٧٧٠٣). وصححه الألباني في \"الإرواء\" (١٩٩٩).","vol":"25","page":108},{"text":"(والمِذَاء) (^١) من النفاق\". ثم قال: لا نعلمه يروى عن رسول الله - ﷺ - إلا عن أبي سعيد، ولا نعلم أحدًا شارك أبا مرحوم (عبد الرحيم) (^٢) ابن كردم الأرطباني، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد، في هذا الحديث (^٣).\nقلت: ذكره ابن حبان في \"ثقاته\" (^٤).\nوفي \"المصنف\" من حديث ليث، عن أبي جعفر قال: قال رسول الله - ﷺ -: \"إني غيور، وإن إبراهيم - ﷺ - كان غيورًا، وما من امرئ لا يغار إلا منكوس القلب\" (^٥).\nفصل:\nقولها: (فَلَقِيتُ رَسُولَ اللهِ - ﷺ - وَمَعَهُ نَفَرٌ مِنَ الأَنْصارِ، فَدَعَانِي، ثُمَّ قَالَ: \"إخْ إخْ\". لِيَحْمِلَنِي خَلْفَهُ، فَاسْتَحَيْتُ أَنْ أَسِيرَ مَعَ الرِّجَالِ). معنى: \"إخْ إخْ\": إناخة راحلته، وهو لفظ يقال للإبل عندما يراد منها أن تنخ، وهو بسكون الخاء. قال ابن فارس: ويقال: إنها كلمة تقال عند الكره للشيء (^٦). وإنما عرض لها الركوب؛ لأنها ذات محرم عنده؛ إذ كانت\n_________\n(^١) في الأصول: (البذاء)، وهو تحريف، والمثبت من \"كشف الأستار\" و\"مجمع الزوائد\".\n(^٢) في الأصول: (عبد الرحمن)، وهو خطأ، والمثبت من \"الجرح والتعديل\" ٥/ ٣٣٩ و\"الثقات\" ٧/ ١٣٣.\n(^٣) \"كشف الأستار\" (١٤٩٠) وقال الهيثمي في \"المجمع\" ٤/ ٣٢٧: رواه البزار، وفيه: أبو مرحوم، وثقه النسائي وغيره، وضعفه ابن معين، وبقية رجاله رجال الصحيح. اهـ.\n(^٤) \"الثقات\" ٧/ ١٣٣.\n(^٥) \" المصنف\" ٤/ ٥٤ (١٧٧٠٧).\n(^٦) \"المجمل\" ١/ ٧٩.","vol":"25","page":109},{"text":"أختها تحته، كما قال ابن التين، أو كان ذلك قبل الحجاب، كما فعل بأم صبية الجهنية (^١).\nوقولها: (فَاسْتَحَيْتُ). هو بياء واحدة، وهي أحد اللغات، يقال: استحى، واستحيى. وفي رواية: (استحييت) بيائين على الأصل؛ لأن أصله حيي، بيائين.\nفصل:\nوقوله: (\"لَا شَيْءَ أَغْيَرُ مِنَ اللهِ\") يقرأ برفع (الراء) (^٢) ونصبها، فمن نصبه جعله نعتًا لـ (شيء) على إعرابه؛ لأن شيئًا منصوب، ومن رفع نعت موضع (شيء) قبل دخول (لا) عليه؛ كقوله تعالى: ﴿مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ﴾ [الأعراف: ٥٩] قرئ بخفض: ﴿وغيره﴾ مهو ورفعه، فالرفع على الموضع، والخفض على اللفظ (^٣). ويجوز أيضًا رفع (شيء) مثل: ﴿لَا لَغْوٌ فِيهَا﴾ [الطور: ٢٣] ﴿لَا بَيْعٌ فِيهِ﴾ [البقرة: ٢٥٤].\n_________\n(^١) اسمها خولة بنت قيس، جدة خارجة بن الحارث.\nانظر ترجمتها في: \"معرفة الصحابة\" ١/ ٣٣٠٦ (٣٨٤٤)، و\"الاستيعاب\" ٤/ ٤٩٧ (٣٦٠٥).\nوالحديث المشار إليه رواه أبو داود (٧٨)، وابن ماجه (٣٨٢) قالت: اختلفت يدي ويد رسول الله - ﷺ - في الوضوء من إناء واحد.\nوهو حديث صححه الألباني في \"صحيح أبي داود\" (٧١).\n(^٢) في الأصول: الياء، والمثبت هو الصواب.\n(^٣) قال ابن مجاهد في كتابه \"السبعة في القراءات\" ص ٢٨٤: اختلفوا في الرفع والخفض من قوله: ﴿مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ﴾.\nفقرأ الكسائي وحده: (ما لكم من إله غيرِهِ) خفضًا. وقرأ الباقون: ﴿مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ﴾ رفعًا في كل القرآن.\nوانظر: \"الحجة للقراء السبعة\" ٤/ ٣٩ - ٤١.","vol":"25","page":110},{"text":"وقوله: (\"مَا أَحَدٌ أَحَبَّ إِلَيْهِ المَدْحُ مِنَ اللهِ\"). قال بعض النحويين: هو بضم (أحد) على أنه اسم (ما)، و(أحبَّ) بالنصب خبرها إن جعلتها حجازية، أو برفعه على أنه خبر لـ (أحد) إن كانت تميمية، ويرفع المدح بـ (أحب). قال: ولا يجوز أن يرفع (أحبُّ) على أنه خبر للمدح، أو مبتدأ والمدح خبر؛ لأنك تكون حينئذٍ تفرق بين الصلة والموصول بالخبر؛ لأن \"مِن الله\" (مِن) صلة (أحب) وتمامه، فلا تفرق بين تمام المبتدأ وصلته بالخبر الذي هو المدح.\nفصل:\n(فجمع النبي - ﷺ - فِلَق الصحفة). هو بكسر الفاء وفتح اللام، ولا يبعد فتح الفاء وسكون اللام. قال ابن التين: وهو الظاهر.\n\"وغارت أمكم\" يريد: سارة (^١)، لما غارت على هاجر حتى أخرج إبراهيم إسماعيل طفلًا مع أمه، قاله الداودي (^٢). وظاهر الحديث أن كاسرة الصحفة أم المؤمنين.\nفصل:\nنَقْل النَّوى، وسياسة الفرس، وخرز الغرب لا يلزم المرأة شيء من ذلك إلا أن تتطوع كما تطوعته أسماء - ﵂ -، نبه عليه المهلب.\nقال ابن حبيب وغيره: وكذلك الغزل والنسج ليس للرجل على امرأته ذلك بحال إلا أن تتطوع، وليس عليه إخدامها إن كان معسرًا، وإن كانت ذات قدر وشرف، وعليها الخدمة الباطنة، كما هي على الدنية، وستأتي المسألة موضحة إن شاء الله في النفقات.\n_________\n(^١) ورد في هامش الأصل: وسارة امرأة أبيهم إبراهيم - ﷺ -.\n(^٢) ورد في هامش الأصل: وما قاله الداودي فيه تجوز؛ لأن أمهم هاجر، ويحتمل أنه أراد أن زوجات كل نبي أمهات قومه.","vol":"25","page":111},{"text":"فصل:\nوفي حديث أسماء من الفقه أن المرأة الشريفة إذا تطوعت من خدمة زوجها بما لا يلزمها، كنقل النوى وسياسة الفرس، أنه لا ينكر ذلك عليها أب ولا سلطان، ونبه المهلب عليه أيضًا.\nوفيه: (إرداف) (^١) المرأة خلف الرجل وحملها (في جملة) (^٢) ركب من الناس، وليس في الحديث أنها استترت، ولا أمرها الشارع به، فعلم منه أنه قبل الحجاب، وأن الحجاب إنما فرض على أزواج النبي - ﷺ - خاصة، كما نص عليه في كتابه بقوله: ﴿يَا نِسَاءَ النَّبِيِّ﴾ [الأحزاب: ٣٠]\nوقد سلف ذلك.\nفصل:\nفيه: غيرة الرجل عند ابتذال أهله فيما يشق عليهن من الخدمة، وأنفة نفسه من ذلك، لا سيما إذا كانت ذات حسب وأَبُوّةٍ، وكذلك عَزّ على رسول الله - ﷺ - إفراط امتهانها، ولم يلمها على ذلك، ولا وبّخ الزبير على إفراط تكليفه لها ذلك؛ بما علم من طيب نفسها به.\nفصل:\nوفي حديث الصحفة: الصبر للنساء على أخلاقهن وعوجهن؛ لأنه - ﵇ - لم يوبخها على ذلك، ولا لامها، ولا زاد على قوله: \"غَارَتْ أُمُّكُمْ\". وقد سلف اختلاف العلماء في المظالم فيمن استهلك شيئًا لصاحبه، هل يلزمه غرم مثله، في حديث القصعة، فراجعه.\n_________\n(^١) في الأصل: (أن إرداف)، والمثبت من (غ)، وهو الصواب.\n(^٢) من (غ).","vol":"25","page":112},{"text":"وأبو حنيفة والشافعي قالا بقضاء الأمثال في العروض، وقاله مالك مرة، وعنه: يقضي بالمثل فيما تولى صنعه الآدميون من العروض، والمشهور أنه لا يقضي بالمثل في كل ما ليس بمكيل ولا موزون ولا معدود، وإنما على مستهلكه قيمته.\nوأجيب عن الحديث: بأن الكل له (تنزله) (^١)، فعند الاتفاق لا كلام. وحجة مالك حديث \"من أعتق شقصًا\" (^٢) ولكن القسمة أعدل، وأعله بعضهم بيحيى بن أيوب في غير هذا الحديث، ولكنه ثقة.\nفصل:\nفي حديث جابر أنه إذا عُلم من الإنسان خلق فلا يتعرض لما ينافر خلقه ويؤذيه في ذلك الخلق، كما فعل - ﵇ -، حتى لم يدخل القصر الذي كان لعمر؛ لمعرفته بغيرته.\nوفي قوله: (أَعليك أَغَارُ يَا رَسُولَ اللهِ؟) أن الرجل الصالح المعلوم الخير لا يجب أن نظن به شيئًا من السوء.\nوذكر ابن قتيبة في قوله: \"فَإِذَا امْرَأَةٌ تَتَوَضَّأُ إلَى جَانِبِ قَصْرٍ\": \"فإذا امرأة شوهاء إلى جانب قصر\". من حديث ابن شهاب عن سعيد بن المسيب، وفسره وقال: الشوهاء: الحسنة الرائعة، حدثني بذلك أبو حاتم، عن أبي عبيدة، عن المنتجع قال: ويقال: فرس شوهاء، ولا يقال: ذكر أشوه. ويقال: لا تشوه عليَّ. إذا قال: ما أحسنك. أي: لا تصبني بعين.\n_________\n(^١) في الأصول: تنزلنا، ولعل المثبت هو الصواب.\n(^٢) سلف برقم (٢٤٩١) من حديث ابن عمر. وسلف برقم (٢٥٠٤)، ورواه مسلم (١٥٠٣/ ٣) من حديث أبي هريرة.","vol":"25","page":113},{"text":"قال الزُبيدي (^١): ذكره أبو علي القالي في \"البارع\" بفتح التاء، وتشديد الواو (^٢).\nقال ابن بطال: ويشبه أن تكون هذِه الرواية الصواب، \"وتَتَوَضَّأُ\": تصحيف -والله أعلم- لأن الحور طاهرات ولا وضوء عليهن، فكذلك كل من دخل الجنة لا تلزمه طهارة ولا عبادة. وحروف \"شوهاء\" يمكن تصحيفها بحروف \"تتوضأ\"؛ لقرب صور بعضها من بعض (^٣).\nوقال ابن التين: قوله: \"تَتَوَضَّأُ\" قيل: إنه تصحيف؛ لأن الجنة لا تكليف فيها. وقيل: إنما نبه به على فضل الوضوء، وأنه سبب إلى ملك ذلك أو مثله.\nقال الداودي: وفيه: وضوء الحور، وأن الجنة مخلوقة، وكذا الحور.\nفصل:\nقول أسماء: (غَيْرَ نَاضِحٍ وَغَيْرَ فَرَسِهِ). قال الداودي: نفى بعض الحديث؛ لأنه تزوجها بمكة وليس له فرس ولا ناضح (^٤).\n_________\n(^١) هو أبو بكر، محمد بن الحسن بن عبيد الله بن مذحج الزُبيدي -بضم الزاي، كما ضبطه المصنف -﵀- الشامي الحمصي، ثم الأندلسي الإشبيلي، إمام النحو، صاحب التصانيف، سمع أبا علي القالي وأخذ عنه النحو، وعن أبي عبد الله الرياحي، اختصر كتاب \"العين\"، وألف \"الواضح\" في العربية، وكتاب \"لحن العامة\"، توفي سنة تسع وسبعين وثلاثمائة.\nانظر ترجمته في: \"الأنساب\" ٦/ ٢٤٩، \"وفيات الأعيان\" ٤/ ٣٧٢، و\"سير أعلام النبلاء\" ١٦/ ٤١٧ (٣٠٥)، و\"تاريخ الإسلام\" ٢٦/ ٦٤٩.\n(^٢) \"البارع\" ص ١٠٠ - ١٠١.\n(^٣) \"شرح ابن بطال\" ٧/ ٣٥٢.\n(^٤) أجاب الحافظ في \"الفتح\" ٩/ ٣٢٣ على استشكال الداودي بقوله: الجواب منع =","vol":"25","page":114},{"text":"وقولها: (وأخرز غربه) الغرب -بفتح الغين المعجمة -: الدلو الكبيرة، الناضح: السانية من الإبل.\nو(قولها) (^١) في أرضه: (وهي مني على ثلثي فرسخ). تريد: على ميلين؛ لأن الفرسخ ثلاثة أميال.\n_________\n= هذا النفي، وأنه لا مانع أن يكون الفرس والجمل كانا له بمكة قبل أن يهاجر، فقد ثبت أنه كان في يوم بدر على فرس ولم يكن قبل بدر غزوة حصلت لهم منها غنيمة، والجمل يحتمل أن يكون كان له بمكة ولما قدم به المدينة وأقطع الأرض المذكورة أعده لسقيها وكان ينتفع به قبل ذلك في غير السقي فلا إشكال. اهـ.\n(^١) في الأصول، (قوله)، والمثبت هو الموافق للسياق.","vol":"25","page":115},{"text":"<span data-type='title' id=toc-3193>١٠٨ - باب غَيْرَةِ النِّسَاءِ وَوَجْدِهِنَّ</span>\n٥٢٢٨ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «إِنِّي لأَعْلَمُ إِذَا كُنْتِ عَنِّي رَاضِيَةً، وَإِذَا كُنْتِ عَلَىَّ غَضْبَى». قَالَتْ: فَقُلْتُ: مِنْ أَيْنَ تَعْرِفُ ذَلِكَ؟ فَقَالَ: «أَمَّا إِذَا كُنْتِ عَنِّي رَاضِيَةً فَإِنَّكِ تَقُولِينَ: لَا وَرَبِّ مُحَمَّدٍ، وَإِذَا كُنْتِ غَضْبَى قُلْتِ: لَا وَرَبِّ إِبْرَاهِيمَ». قَالَتْ: قُلْتُ: أَجَلْ، وَاللهِ يَا رَسُولَ اللهِ، مَا أَهْجُرُ إِلاَّ اسْمَكَ. [انظر: ٦٠٧٨ - مسلم: ٢٤٣٩ - فتح ٩/ ٣٢٥].\n\n٥٢٢٩ - حَدَّثَنِى أَحْمَدُ بْنُ أَبِى رَجَاءٍ، حَدَّثَنَا النَّضْرُ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: مَا غِرْتُ عَلَى امْرَأَةٍ لِرَسُولِ اللهِ - ﷺ - كَمَا غِرْتُ عَلَى خَدِيجَةَ، لِكَثْرَةِ ذِكْرِ رَسُولِ اللهِ - ﷺ - إِيَّاهَا وَثَنَائِهِ عَلَيْهَا، وَقَدْ أُوحِيَ إِلَى رَسُولِ اللهِ - ﷺ - أَنْ يُبَشِّرَهَا بِبَيْتٍ لَهَا فِى الْجَنَّةِ مِنْ قَصَبٍ. [انظر: ٣٨١٦ - مسلم: ٢٤٣٥ - فتح ٩/ ٣٢٦].\nالوجد: الغضب. قال ثعلب: وجدت على الرجل (موجدًا) (^١)، ووجدت في الحزن وجدًا (^٢).\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"إِنِّي لأَعْلَمُ إِذَا كُنْتِ عَلي رَاضِيَةً وَإِذَا كُنْتِ عَلَيَّ غَضْبَى\". قَالَتْ: فَقُلْتُ: مِنْ أَيْنَ تَعْرِفُ ذَلِكَ؟ فَقَالَ: \"إِذَا كُنْتِ (عليَّ) (^٣) رَاضِيَةً فَإِنَّكِ تَقُولِينَ: لَا وَرَبِّ مُحمَّدٍ، وَإِذَا كُنْتِ غَضْبَى قُلْتِ: لَا وَرَبِّ إِبْرَاهِيمَ\". قَالَتْ: أَجَلْ، والله يَا رَسُولَ اللهِ مَا أَهْجُرُ إِلَّا اسْمَكَ. وأخرجه مسلم أيضًا (^٤).\n_________\n(^١) كذا بالأصل، وفي \"الفصيح\": موجدةً.\n(^٢) \"فصيح ثعلب\" ص ٢٩.\n(^٣) في (غ): عني.\n(^٤) مسلم (٢٤٣٩).","vol":"25","page":116},{"text":"وحديثها أيضًا: ما غرت على امرأة لرسول الله - ﷺ - ما غرت على خديجة. الحديث. وهذا سلف في مناقبها (^١)، وزاد هنا بعد: لكثرة ذكر رسول الله - ﷺ - إياها وثنائه عليها، وقد أوحي إلى رسول الله - ﷺ - أن يبشرها ببيت لها في الجنة من قصب.\nو\"غضبَى\" مقصور كسكرى؛ لأن ما يثبت في مذكره النون، فمؤنثه مقصور؛ لأن مذكر غضبى غضبان، وسكرى سكران.\nقال الهروي: أراد أن يبشرها بقصر من زمردة مجوفة أو لؤلؤة مجوفة. يقال: بيت الرجل قصره، وبيته: داره، وبيته: شرفه (^٢).\nوقولها: (مَا غِرْتُ على امْرَأَةٍ ..) إلى آخره. هو من غاية المغيرة؛ لأن الغالب إنما يكون في الموجودة، وهي لم تكن موجودة إذ ذاك، ولا مشاركة لها معها في رسول الله - ﷺ -.\nففيه: الصبر على النساء، وعلى ما يبدو منهن من الجفاء والحرج عند المغيرة؛ لما قد جبلن عليه منها، وأنهن لا يملكنها، فعفي عن عقوبتهن على ذلك، وعذرهن الله فيه.\nوقولها: (مَا أَهْجُرُ إِلَّا اسْمَكَ) يدل -كما قال المهلب- على أن الاسم من المخلوقين غير المسمى، ولو كان هو وهجرت اسمه لهجرته بعينه، ويدل على ذلك أن من قال: أكلت اسم العسل واسم الخبز، فإنه لا يفهم منه وإن أكل الخبز والعسل، وكذلك إذا قال: لقيت اسم زيد، لا يفهم منه أنه لقي زيدًا، ويبين ذلك ما نشاهده من تبديل أسماء المماليك وتبديل كنى الأحرار، ولا تتبدل الأشخاص مع ذلك.\n_________\n(^١) برقم (٣٨١٦).\n(^٢) انظر كلام الهروي في: \"النهاية في غريب الحديث\" ١/ ١٧٠.","vol":"25","page":117},{"text":"وإنما يصح عند تحقيق النظر أن يكون الاسم هو المسمى في الله وحده فقط، لا فيما سواه من المخلوقين، لمباينته تعالى وأسمائه وصفاته حكم أسماء المخلوقين وصفاتهم، وبيان عدم اللزوم في حقه تعالى أن طرق العلم بالشيء إنما تؤخذ من جهة الاستدلال عليه بمثله وشبهه، أو مِن حُكْم ضده، وعلمنا يقينًا أنه تعالى لا شبيه له بقوله: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ [الشورى: ١١] وبقوله: ﴿وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (٤)﴾ [الإخلاص: ٤] فثبت بذلك أنه لا ضد له؛ لأن حكم الضد إنما يعلم من حكم ضده، فكما لم يكن له تعالى شبيه ولا ضد يستدل على اسمه إذا كان غير المسمى، لم يجز لنا أن نقول ذلك، مع أنه - ﵇ - لم يتكلم بذلك، ولا سنه لأمته، ولا يعلم به الصحابة، فلا يجوز أن تقاس أسماء الله وصفاته على أسماء المخلوقين وصفاتهم، ولا يقال: إن اسم الله غير المسمى به؛ من أجل جواز ذلك فينا، وستكون لنا عودة إلى تبيين مذهب أهل السنة أن اسم الله تعالى هو المسمى في باب السؤال بأسماء الله تعالى، والاستفادة بها في كتاب الرد على الجهمية، ويأتي في الأدب في باب: حسن العهد من الإيمان، تفسير الغضب المذكور في حديث عائشة - ﵂ - (^١).\nولابن السيد البطليوسي فيه مؤلف، وقال فيه: لا يصح أن يقال: إن الاسم هو المسمى، على معنى أن العبارة هو المعبر عنه، وأن اللفظ هو الشخص، فإنه محال لا يتصور في لُبٍّ، وبه يسقط اعتراض من قال: إنه يلزم من ذلك أن يحترق فم من قال: نار، ويشبع من قال: طعام. ويصح أن يقال: هو على معانٍ ثلاثة: ما يجري مجازًا لمجاز، أو الحقيقة،\n_________\n(^١) انظر ما سيأتي برقم (٦٠٠٤).","vol":"25","page":118},{"text":"أو المعنى. فالأول: كرأيت جملًا. والثاني: كالحياة والحركة لمن وجدا فيه، والثالث: مسمى زيد. أي: هذا المسمى بهذِه اللفظة، التي هي الزاي والياء والدال. ويقولون في المعنى: هذا اسم زيد. فيجعلون الاسم والمسمى مترادفين، على المعنى الواقع تحت التسمية (^١).\n_________\n(^١) مما ينبغي أن يُعلم أن النزاع في هذِه المسألة اشتهر بعد الأئمة: أحمد وغيره، ولما سئل إبراهيم الحربي عن هذِه المسألة قال: عشت سبعين سنة لم أسمع أحدًا تكلم بها. اهـ.\nوقال ابن جرير الطبري -﵀- في كتابه \"صريح السنة\": أما القول في الاسم هو المسمى أم هو غيره، فإنه من الحماقات الحادثة التي لا أثر فيها فيتبع، ولا قول إمام فيُستمع، فالخوض فيه شين، والصمت عنه زين، وحسب امرئ من العلم به والقول فيه أن ينتهي إلى قوله جل ثناؤه الصادق وهو قوله تعالى: ﴿قُلِ ادْعُوا اللهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى﴾ [الإسراء: ١١٠] وقوله تعالى: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا﴾ [الأعراف: ١٨٠].\nويعلم أن رَبّه هو الذي: ﴿الرَّحْمَنُ على الْعَرْشِ اسْتَوَى (٥) لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (٦) وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (٧) اللهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَاءُ الْحُسْنَى (٨)﴾ [طه: ٥ - ٨]. وانظر: \"مجموع الفتاوى\" ٦/ ١٨٥ - ٢١٢.\nوقال ابن القيم -﵀- في \"بدائع الفوائد\" ١/ ١٨: أسماء الله الحسنى التي في القرآن من كلامه، وكلامه غير مخلوق ولا يقال هو غيره ولا هو هو، وهذا المذهب مخالف لمذهب المعتزلة الذين يقولون: أسماؤه تعالى غيره وهي مخلوقة، ولمذهب من رَدّ عليهم ممن يقول: اسمه نفس ذاته لا غيره. وبالتفصيل تزول الشُّبَه ويتبين الصواب. اهـ.\nوقال ابن أبي العز الحنفي في \"شرح الطحاوية\" ص ٨٢: وقولهم: الاسم المسمى أو غيره؟ طالما غلط كثير من الناس في ذلك وجهلوا الصواب فيه، فالاسم يراد به المسمى تارة، ويراد به اللفظ الدال عليه أخرى، فإذا قلت: قال الله كذا، أو سمع الله لمن حمده، ونحو ذلك فهذا المراد به المسمى نفسه، وإذا قلت: الله اسم =","vol":"25","page":119},{"text":"<span data-type='title' id=toc-3194>١٠٩ - باب ذَبِّ الرَّجُلِ عَنِ ابْنَتِهِ فِي الْغَيْرَةِ وَالإِنْصَافِ</span>\n٥٢٣٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ وَهْوَ عَلَى الْمِنْبَرِ: «إِنَّ بَنِي هِشَامِ بْنِ الْمُغِيرَةِ اسْتَأْذَنُوا فِي أَنْ يُنْكِحُوا ابْنَتَهُمْ عَلِيَّ بْنَ أَبِى طَالِبٍ، فَلَا آذَنُ، ثُمَّ لَا آذَنُ، ثُمَّ لَا آذَنُ، إِلاَّ أَنْ يُرِيدَ ابْنُ أَبِي طَالِبٍ أَنْ يُطَلِّقَ ابْنَتِي وَيَنْكِحَ ابْنَتَهُمْ، فَإِنَّمَا هِيَ بَضْعَةٌ مِنِّي، يُرِيبُنِي مَا أَرَابَهَا وَيُؤْذِينِي مَا آذَاهَا». هَكَذَا قَالَ. [انظر: ٩٢٦ - مسلم: ٢٤٤٩ - فتح ٩/ ٣٢٧].\nذكر فيه حديث ابن أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ - ﵄ - سمِعْتُ رَسُولَ اللهِ - ﷺ - وَهْوَ على المِنْبَرِ يقول: \"إِنَّ بَنِي هِشَامِ بْنِ المُغِيرَةِ اسْتَأْذَنُوا فِي أَنْ يُنْكِحُوا ابنتَهُمْ عَلِيُّ بْنَ أَبِي طَالِبِ، فَلَا آذَنُ، ثُمَّ لَا آذَنُ، ثُمَّ لَا آذَنُ، إِلَّا أَنْ يُرِيدَ ابن أَبِي طَالِبٍ أَنْ يُطَلِّقً ابنتِي وَيَنْكِحَ ابنتَهُمْ، فَإِنَّمَا هِيَ بَضْعَةٌ مِنِّي، يُرِيبُنِي مَا أَرَابَهَا وَيُؤْذِينِي مَا آذَاهَا\".\nهذا الحديث سلف قطعة منه في فضائلها بلفظ: \"فاطمة بضعة مني، فمن أغضبها أغضبني\" (^١) وسلف في الجهاد في باب: ما ذكر من درعه وعصاه، من طريق المسور أيضًا مطولًا (^٢)، وذكره في الطلاق أيضًا (^٣).\n_________\n= عربي، والرحمن اسم عربي، والرحمن من أسماء الله ونحو ذلك، فالاسم ههنا هو المراد لا المسمى ولا يقال غيره؛ لما في لفظ الغير من الإجمال، فإن أريد بالمغايرة أن اللفظ غير المعنى فحق، وإن أريد أن الله سبحانه كان ولا اسم له، حتى خلق لنفسه أسماء أوحتى سماه خلقه بأسماء من صنعهم، فهذا من أعظم الضلال والإلحاد في أسماء الله تعالى. اهـ.\n(^١) سلف برقم (٣٧٦٧)، كتاب: فضائل الصحابة.\n(^٢) سلف برقم (٣١١٠)، كتاب: فرض الخمس.\n(^٣) سيأتي برقم (٥٢٧٨)، باب: الشقاق وهل يشير بالخلع عند الضرورة.","vol":"25","page":120},{"text":"ورواه الترمذي من حديث ابن أبي مليكة أيضًا، عن عبد الله بن الزبير وقال: حسن صحيح، قال: هكذا قال أيوب: عن ابن أبي مليكة، عن ابن الزبير. وقال غير واحد: عن ابن أبي مليكة، عن المسور. فيحتمل أن يكون ابن أبي مليكة رواه عنهما جميعًا (^١).\nوالبضعة: بفتح الباء: القطعة من اللحم، ولا شك أنه - ﵇ - يتأذى مما تتأذى به.\nقال الداودي: وفيه دليل أنه - ﵇ - كان (اشترط) (^٢) على عليٍّ، ولعله -إن صح ذلك- أن يكون عليُّ تطوع به بعد عقدة النكاح.\nوفيه: دفاع الرجل عن ابنته، وتكنية الكافر، وهو أبو طالب.\nوفيه من الفقه: -كما قال المهلب- قد يحكم في أشياء لم تبلغ التحريم بأن يمنع منها من يريدها، وإن كانت حلالًا؛ لما يلحقها من الكراهية في العرض، أو المضرة في المال.\nوفيه أيضًا: بقاء عار الآباء في أعقابهم، وأنهم يعيرون بها، ولا يوازون بالأشراف، كما عيَّر رسول الله - ﷺ - بنت أبي جهل، وهي مسلمة بعداوة أبيها لله، يحط بذلك منزلتها عن أن تحل محل ابنته، وكذلك السابقة إلى الخير والشرف في الدنيا يبقى في العقب فضله، ويرعى فيهم أمره، ألا ترى إلى قوله تعالى: ﴿وَكَانَ أَبُوهُمَا صَالِحًا﴾ [الكهف: ٨٢].\nوفيه: أنه لا تجتمع أمة وحرة تحت رجل إلا برضا الحرة؛ لأنه - ﵇ - لم يجعل بنت عدوه مكافئة لابنته، فكذلك المرأتان الغير متكافئتين\n_________\n(^١) \"الترمذي\" (٣٨٦٩).\n(^٢) في حاشية الأصل: لعله: اشترطه.","vol":"25","page":121},{"text":"بالحرية في الإسلام، ولا يجتمعان إلا برضا الحرة، ألا ترى أن رضا فاطمة لو تأتى منها لما منعه - ﵇ - ذلك؛ لأنه قال: \"يؤذيني ما آذاها، وأخاف أن تفتن في دينها\" ولم تكن بنت عدو الله بمأمونة عليها أن تكون ضرة وصاحبة لها، ولولم يحزنها ذلك ولا خشي عليها الفتنة لما منعه من نكاح بنت أبي جهل.\nومن هذا المعنى حديث بريرة وجب تخيير الحرة إذا تزوج عليها أمة؛ لأن بريرة حين عتقت فارقته؛ لأن زوجها لم يكافئها بحريتها، فكذلك الحرة لا تكافئها المملوكة.\nواختلف العلماء في ذلك، فقال مالك: إذا نكح أمة على حرة يجوز النكاح، والحرة بالخيار. هذِه رواية ابن وهب عنه. وروى عنه ابن القاسم أنه سئل عمن تزوج أمة، وهو يجد (طول) (^١) حرة. قال: يفرق بينهما. قيل: إنه يخاف العنت. قال: السوط يضرب، ثم خففه بعد ذلك.\nقلت: فإن كان لا يخشى العنت؟ قال: كان يقول: ليس له أن يتزوجها.\nوقال الكوفيون والثوري والأوزاعي: لا يجوز أن يتزوج أمة وتحته حرة، ولا يصح نكاح الأمة، ولا فرق بين إذن الحرة وغير إذنها.\nواختلفوا في نكاح الحرة على الأمة، فقالت طائفة: النكاح ثابت، روي هذا عن عطاء وسعيد بن المسيب، وبه قال الكوفيون والشافعي وأبو ثور.\nوفيه قول ثانٍ: وهو: أن الحرة بالخيار إذا علمت، هذا قول الزهري ومالك.\n_________\n(^١) كذا بالأصل، وفي ابن بطال: طولا إلى.","vol":"25","page":122},{"text":"وفيه قول ثالث: وهو أن نكاح الحرة يكون طلاقًا للأمة، روي هذا عن ابن عباس، وبه قال أحمد وإسحاق (^١).\nفائدة:\nعند ابن أبي حاتم: عن أنس - ﵁ - مرفوعًا: قالت أم سليم: ألا تتزوج في الأنصار؟ قال: \"إن فيهن غيرة\". قال أبي: المرسل أصح (^٢).\n_________\n(^١) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٣٠٤ - ٣٠٦، و\"الاستذكار\" ١٦/ ٢٢٩ - ٢٣١، و\"الإشراف\" ١/ ١٠١ - ١٠٢.\n(^٢) \"علل الحديث\" ١/ ٤١٩ (١٢٦١).","vol":"25","page":123},{"text":"<span data-type='title' id=toc-3195>١١٠ - باب يَقِلُّ الرِّجَالُ وَيَكْثُرُ النِّسَاءُ</span>\nوَقَالَ أَبُو مُوسَى، عَنِ النَّبِيِّ - ﷺ -: «وَتَرَى الرَّجُلَ الْوَاحِدَ يَتْبَعُهُ أَرْبَعُونَ امْرَأَةً، يَلُذْنَ بِهِ مِنْ قِلَّةِ الرِّجَالِ وَكَثْرَةِ النِّسَاءِ».\n\n٥٢٣١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ الْحَوْضِيُّ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: لأُحَدِّثَنَّكُمْ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ - لَا يُحَدِّثُكُمْ بِهِ أَحَدٌ غَيْرِي، سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يُرْفَعَ الْعِلْمُ، وَيَكْثُرَ الْجَهْلُ، وَيَكْثُرَ الزِّنَا، وَيَكْثُرَ شُرْبُ الْخَمْرِ، وَيَقِلَّ الرِّجَالُ، وَيَكْثُرَ النِّسَاءُ، حَتَّى يَكُونَ لِخَمْسِينَ امْرَأَةً الْقَيِّمُ الْوَاحِدُ». [انظر: ٨٠ - مسلم: ٢٦٧١ - فتح ٩/ ٣٣٠].\nثم ساق حديث أنس - ﵁ - قال النبي - ﷺ -: \"إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يُرْفَعَ العِلْمُ .. \" الحديث، وذكر فيه خمسين امرأة.\nأما التعليق فيأتي في الفتن مسندًا (^١). وحديث أنس سلف في العلم، وساقه هناك من حديث شعبة، عن قتادة، عن أنس (^٢). وهنا من حديث هشام، عن قتادة، به. كذا في الأصول: هشام، وقال الجياني: عن أبي أحمد همام، قال: وكتب الأصيلي في حاشية كتابه: في كتب بعض أصحابنا: عن أبي زيد هشام، وقال: ما أراه إلا صحيحًا.\nقال أبو علي: وكذا رواه ابن السكن، وأبو ذر عن مشايخه، وهو المحفوظ (^٣).\n_________\n(^١) التعليق هذا سلف برقم (١٤١٤)، كتاب: الزكاة، باب: الصدقة قبل الرد ولم أجده في الفتن، وكذا عزاه الحافظ في \"التغليق\" ٤/ ٤٣٣ إلى هذا الموضع الذي هو في كتاب الزكاة فقط!\n(^٢) سلف برقم (٨١).\n(^٣) \"تقييد المهمل\" ٢/ ٧١٢ - ٧١٣.","vol":"25","page":124},{"text":"فصل:\nوجه دخول الحديث هنا؛ لأجل كثرة السراري وقلة الأولياء في النكاح، وقيل: يزيد من النساء والسراري، وقيل: منهما، ومن يلذن به من البنات والأخوات وشبههن من القرابات.\nوقوله في حديث أنس: (لَا يُحَدِّثُكُمْ بِهِ أَحَدٌ غَيْرِي) يريد: لتأخره بعد أكثر الصحابة؛ لأنه توفي سنة ثلاث أو اثنتين وتسعين، كما سلف، وهو آخر من مات بالبصرة من الصحابة، وقيل: هو آخرهم جميعًا موتا.\nوالأشراط: العلامات، واحدها: شرط، بفتح الراء.\nوقوله قبل: (\"أَنْ يُرْفَعَ العِلْمُ\") قال الداودي: يعني: البر.\nوفيه: إخبار الشارع بما يكون بعده من غير توقيت، وذلك من علامات نبوته.\nوقال الإِمام أحمد: كل حديث بوقتية لا يصح، حكاه ابن التين.\nقال المهلب: وهذا إنما يكون من أشراط الساعة، كما أخبر الشارع، ويمكن أن تكون قلة الرجال من اشتداد الفتن وترادف المحن فيقتل الرجال (^١).\nويحتمل قوله: (\"الْقَيِّمُ الوَاحِدُ\") معنيين: أحدهما: أن يكون قيمًا عليهن، وناظرًا لهن، وقائمًا بأمورهن، ويحتمل: اتباع النساء له على غير الحل. ويؤيد الأول ما ذكره علي بن معبد (^٢) بإسناده عن حذيفة\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣٥٦ - ٣٥٧.\n(^٢) هو علي بن معبد بن شداد العبدي أبو الحسن ويقال أبو محمد الرقي ثم المصري نزيل مصر. =","vol":"25","page":125},{"text":"قال: سمعت النبي - ﷺ - يقول: \"إذا عمت الفتنة ميَّز الله أصفياءه وأولياءه، حتى تطهير الأرض من المنافقين والفتانين، ويتبع الرجل يومئذ خمسون امرأة، هذِه تقول: يا عبد الله استرني، يا عبد الله آوني\" (^١).\n_________\n= انظر ترجمته في: \"الجرح والتعديل\" ٦/ ٢٠٥ (١١٢٤)، و\"تهذيب الكمال\" ٢١/ ١٣٩ (٤١٣٨).\n(^١) رواه من طريقه أبو عمرو الداني في \"السنن الواردة في الفتن\" (٦٢) وفيه: (القتالين) بدلًا من (الفتانين).","vol":"25","page":126},{"text":"<span data-type='title' id=toc-3196>١١١ - باب لَا يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ ذُو مَحْرَمٍ، وَالدُّخُولُ عَلَى الْمُغِيبَةِ</span>\n٥٢٣٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ يَزِيدَ بْنِ أَبِى حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاءِ». فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: يَا رَسُولَ اللهِ، أَفَرَأَيْتَ الْحَمْوَ؟ قَالَ: «الْحَمْوُ الْمَوْتُ». [مسلم: ٢١٧٢ - فتح ٩/ ٣٣٠].\n\n٥٢٣٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، عَنْ أَبِي مَعْبَدٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ». فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ امْرَأَتِي خَرَجَتْ حَاجَّةً وَاكْتُتِبْتُ فِى غَزْوَةِ كَذَا وَكَذَا. قَالَ: «ارْجِعْ فَحُجَّ مَعَ امْرَأَتِكَ». [انظر: ١٨٦٢ - مسلم: ١٣٤١ - فتح ٩/ ٣٣٣].\nذكر فيه حديث أبي الخير -واسمه: مرثد بن عبد الله اليزني - عَنْ عُقْبَةَ بْنِ عَامِرٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قالَ: \"إِيَّاكُمْ وَالدُّخُولَ على النِّسَاءِ\". فَقَالَ رَجُل مِنَ الأَنْصَارِ: يَا رَسُولَ اللهِ، أَفَرَأَيْتَ الحَمْوَ؟ قَالَ: \"الْحَمْوُ المَوْتُ\".\nوحديث أبي معبد - نافذ، مات سنة أربع ومائة، من أفضل موالي ابن عباس - عَن ابن عَبَّاسٍ - ﵄ -، أن رسول الله - ﷺ - قَالَ: \"لَا يَخْلُوَنَّ رَجُل بِامْرَأَةٍ إِلَّا مَعَ ذِي مَحْرَمٍ\". فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، امْرَأَتِي خَرَجَتْ حَاجَّةً وَاكْتُتِبْتُ في غَزْوَةِ كَذَا وَكَذَا. قَالَ: \"ارْجِعْ فَحُجَّ مَعَ امْرَأَتِكَ\".\nالشرح:\nالحديث الأول أخرجه مسلم والترمذي والنسائي (^١)، والثاني سلف\n_________\n(^١) مسلم (٢١٧٢)، كتاب: السلام، باب: تحريم الخلوة بالأجنبية والدخول عليها، =","vol":"25","page":127},{"text":"في الحج (^١). وفي مسلم من حديث عبد الله بن عمرو بن العاصي، أن نفرًا من بني هاشم دخلوا على أسماء بنت عميس، فدخل أبو بكر -وهي تحته يومئذٍ- فرآهم، فكره ذلك، فذكره لرسول الله - ﷺ -، فقال وهو على المنبر: \"لا يدخلن رجل بعد يومي هذا على المغيبة إلا ومعه رجل أو اثنان\" (^٢).\nوفيه فائدة جليلة: وهو بيان هذا القول إما في أوائل سنة تسع أو قبلها؛ لأن جعفرًا قتل عن أسماء في جمادى الأولى سنة ثمان.\nوأما ابن العربي: فقال: يحمل هذا على أنه كان قبل نزول الحجاب؛ لأن الحجاب لما نزل (انتسخ) (^٣) النهي بأعظم منه (^٤). وقد يقال: الدخول غير الخلوة. وللترمذي من حديث مجالد، عن الشعبي، عن جابر، يرفعه: \"لا تلجوا على المغيبات؛ فإن الشيطان يجري من أحدكم مجرى الدم\". ثم قال: غريب (^٥). قلت: وهذا حكمة النهي، ولأحمد: \"من كان يؤمن بالله واليوم الآخر فلا يخلون بامرأة ليس معها ذو محرم منها، فإن ثالثهما الشيطان\" (^٦). وللترمذي -وقال: حسن صحيح- عن عمرو بن العاصي أنه - ﵇ - نهانا -أو نهى- أن ندخل على النساء بغير إذن أزواجهن (^٧).\n_________\n= والترمذي (١١٧١)، والنسائي في \"الكبرى\" ٥/ ٣٨٦ (٩٢١٦).\n(^١) سلف برقم (١٨٦٢): كتاب: الصيد، باب: حج النساء.\n(^٢) مسلم (٢١٧٣)، كتاب: السلام، باب: تحريم الخلوة بالأجنبية.\n(^٣) في الأصل: (افتتح) والمثبت من \"عارضة الأحوذي\" ولعله الصواب.\n(^٤) \"عارضة الأحوذي\" ٥/ ١١٩.\n(^٥) الترمذي (١١٧٢).\n(^٦) أحمد ٣/ ٣٣٩.\n(^٧) الترمذي (٢٧٧٩).","vol":"25","page":128},{"text":"\"ولابن جرير في \"تهذيبه\": نهينا أن نكلمهن إلا عند أزواجهن. ولابن حبان، عن عمر، مرفوعًا: \"لا يخلون أحدكم بامرأة؛ فإن الشيطان ثالثهما\" (^١) ولأحمد من حديتا عامر بن ربيعة يرفعه: \"ألا لا يخلون أحدكم بامرأة لا تحل له، فإن ثالثهما الشيطان إلا مع ذي محرم، فإن الشيطان مع الواحد، وهو من الاثنين أبعد\" (^٢). وللدارقطني من حديث أبي جعفر محمد بن عبد الرحمن، عن علي - ﵁ -: نهى رسول الله - ﷺ - أن نكلم النساء إلا بإذن أزواجهن. ثم قال: رواه ابن أبي ليلى، عن الحكم، عن أبي جعفر، عن علي - ﵁ - (^٣).\nفصل:\nقوله: (يَا رَسولَ اللهِ، أَرَأَيْتَ الحَمْوَ؟ قَالَ: \"الْحَمْوُ المَوْت\"). قال أبو عبيد: يقال: فليمت ولا يفعلن ذلك. فإن كان هذا رأيه في أبي الزوج وهو محرم، فكيف بالغريب؟ (^٤) وقال ابن الأعرابي -وحكاها ثعلب عنه أيضًا-: هذِه كلمة تقولها العرب كما تقول: الأسد الموت. أي: لقاؤه مثل الموت. وكما يقولون: السلطان نار. فالمعنى: أن خلوة الحمو معها أشد من خلوة غيره من البعداء؛ ولذلك جعله كالموت. أي: احذروه كما يحذر الموت (^٥). قلت: والعرب إذا أرادت تكره الشيء إلى الموصوف [له قالوا:] (^٦) ما هو إلا الموت، كقول الفرزدق لجرير:\n_________\n(^١) ابن حبان ١٠/ ٤٣٦ (٤٥٧٦).\n(^٢) أحمد ٣/ ٤٤٦.\n(^٣) \"العلل\" ٤/ ١٢٦ (٤٦٥).\n(^٤) \"غريب الحديث\" ٢/ ٨٥.\n(^٥) انظر: \"غريب الحديث\" للخطابي ٢/ ٧٢.\n(^٦) زيادة ليست في الأصول، يقتضيها السياق، وهو الموافق لما في \"شرح ابن بطال\".","vol":"25","page":129},{"text":"فإني أنا الموت الذي هو واقع … بنفسك فانظر كيف أنت مزاوله\nقال الأصمعي: الأحماء من قبل الزوج، والأختان من قبل المرأة، والأصهار تجمعهما. زاد ابن بطال عنه: والحماة أم الزوج، و(الختنة) (^١): أم المرأة (^٢).\nونقل ابن بري في \"إيضاحه\" عنه: الأحماء من قبل المرأة. زاد الخطابي بعد أن نقل الأول: لا يختلف أهل اللغة في ذلك، قال: وجرى في ذلك بعض الفقهاء على عرف العامة، فقال: إذا أوصى إلى أختانه دفع إلى أزواج بنات الموصي وأخواته، وكل من يحرم عليه من ذات رحم محرم، وهو قول محمد بن الحسن (^٣).\nوانظر كيف يصح أن يقال: هو أبو الزوج ثم يمنعه، فالله تعالى يقول: ﴿أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ﴾ [النور: ٣١]. وقال أبو عبد الملك: معناه: أنه لا يوجد من الحمو بد كما لا يوجد من الموت بد.\nوقال الخطابي: معناه: احذروا الحمو كما تحذرون الموت (^٤).\nوقال الترمذي: الحمو: أخو الزوج (^٥).\nوقال الداودي وابن فارس مثل قول أبي عبيد، أنه أبو الزوج، زاد ابن فارس: وأبو امرأته (^٦).\n_________\n(^١) في الأصول: (الحمية) والمثبت من \"شرح ابن بطال\" وهو الصواب.\n(^٢) \"شرح ابن بطال\" ٧/ ٣٦٠.\n(^٣) \"أعلام الحديث\" ٣/ ٢٠٢٦.\n(^٤) السابق ٣/ ٢٠٢٦.\n(^٥) \"الترمذي\" بعد حديث (١١٧١).\n(^٦) \"مجمل اللغة\" ١/ ٢٤٩ مادة (حمو).","vol":"25","page":130},{"text":"قال الداودي: يحتمل أن يحذر من دخوله أو يكره الاسم بتسمية الموت؛ لأن الحمام: الموت. وهذا لا معنى له؛ لأن الحمام لامه ميم، والحمو لامه واو، فكيف يكونان واحدًا، ووزن حمو مثل دلو.\nوقال الأصمعي هو مهموز، مثل: كمأ. وقال ابن سيده: الحمأ والحما: أبو زوج المرأة. وقيل: الواحد من أقارب الزوج والزوجة، وهي أقلهما (^١). قلت: يؤيد الثاني قول عائشة - ﵂ -: ما كان بيني وبين عليٍّ إلا ما كان بين المرأة وأحمائها (^٢).\nوقال القرطبي: جاء الحمؤ هنا مهموزًا، والهمز أحد لغاته، ويقال فيه: حمو، بواو مضمومة متحركة كدلو، حما مقصور كعصا، والأشهر فيه أنه من الأسماء الستة المعتلة المضافة، التي تُعرب في حال إضافتها إلى غير ياء المتكلم بالواو رفعًا، وبالألف نصبًا، وبالياء حفضًا (^٣). وعلى قول الأصمعي أنه مهموز إعرابه بالحركات كالأسماء الصحيحة، ومن قصره لا يدخله سوى التنوين رفعًا ونصبًا وجرًّا إذا لم يضف. وحكى عياض: هذا حمؤك، بإسكان الميم وهمزة مرفوعة (^٤) وجاء: حم كأب.\nقال: ومعناه: الخوف منه أكثر من غيره؛ لتمكنه من الوصول إلى المرأة، والخلوة من غير أن ينكر عليه، بخلاف الأجنبي. والمراد بالحمو هنا: غير آباء الزوج وأبنائه، فأما الآباء والأبناء فمحارم للزوجة يجوز لهم الخلوة بها، ولا يوصفون بالموت، وإنما المراد\n_________\n(^١) \"المحكم\" ٣/ ٣١٥.\n(^٢) رواه ابن عساكر في \"تاريخ دمشق\" ٦٣/ ٤٣٥.\n(^٣) \"المفهم\" ٥/ ٥٠١.\n(^٤) \"إكمال المعلم بفوائد مسلم\" ٧/ ٦٠.","vol":"25","page":131},{"text":"الأخ، وابن الأخ، والعم وابنه، ممن ليس بمحرم، وعادة النساء المساهلة فيه. وأما ما ذكره المازري (^١) أو حكاه، أن المراد به أبو الزوج. وقد سلف عن أبي عبيد أيضًا، فرده النووي وقال: إنه فاسد مردود، لا يجوز حمل الكلام عليه (^٢).\nوفي \"مجمع الغرائب\": يحتمل أن يريد بالحديث أن المرأة إذا خلت فهي محل الآفة، ولا يؤمن عليها أحد، فليكن حموها الموت، أي: لا يجوز أن يدخل عليها أحد إلا الموت، كما قال الآخر: والقبر صهر ضامن، وهو متجه لائق بكمال المغيرة والحمية. وعبارة الطبري: الحمو عند العرب: كل من كان من قبل الزوج، أخًا كان أو أبًا أو عمًّا، فهم الأحماء.\nفأما (أم) (^٣) الزوج فكان الأصمعي يقول: هي حماة الرجل، لا يجوز غير ذلك، ولا لغة فيها غيرها. وإنما عني بقوله: \"الْحَمْوُ المَوْتُ\" أي: خلوة الحمو بامرأة أخيه، أو امرأة ابن أخيه، (أو امرأة ابن أخته) (^٤)، بمنزلة الموت، لمكروه خلوته بها. واستبعد مقالة أبي عبيد السالفة، وإنما الوجه ما قاله ابن الأعرابي، ومن هذا الباب قوله تعالى: ﴿وَيَأْتِيهِ الْمَوْتُ مِنْ كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ﴾ [إبراهيم: ١٧] أي: مثل الموت في الشدة والكراهية، ولو أراد نفس الموت لكان قد مات. وقال عامر بن فهيرة: لقد وجدت الموت قبل ذوقه (^٥).\n_________\n(^١) \"المعلم بفوائد مسلم\" ٢/ ٢٥٢.\n(^٢) \"مسلم بشرح النووي\" ١٤/ ١٥٤.\n(^٣) في الأصول: أبو. والمثبت هو الذي يقتضيه السياق.\n(^٤) ساقطة من الأصل، والمثبت من (غ).\n(^٥) رواه أحمد ٦/ ٦٥، وأصله سلف برقم (٣٩٢٦).","vol":"25","page":132},{"text":"فصل:\nمعنى الحديث: أن الخلوة بالأحماء مؤدية إلى الفتنة والهلاك في الدين، فجعله كهلاك الموت، فورد الكلام مورد التغليظ، قاله عياض (^١).\nوعبارة القرطبي معناه: أنه يفضي إلى موت الدين، أو إلى موتها بطلاقها عند غيرة الزوج، أو برجمها إن زنت معه (^٢).\nفصل:\nنهى عن الدخول على المغيبة صهرًا وغيره؛ خوف الظنون ونزغات الشيطان؛ لأن الحمو قد يكون من غير ذوي المحارم، وإنما أباح للمرأة الخلوة بالمحرم، كما نبه عليه المهلب.\nفصل:\n(المُغِيبة) في الحديث، وترجمة البخاري -بضم الميم وكسر العين المعجمة، ثم مثناة تحت، ثم باء موحدة، ثم هاء-: من غاب الرجل عن منزلها، سواء أكان في البلد أو مسافرًا.\nفصل:\nوبالنهي عن الدخول قال جماعة من الصحابة والتابعين، روينا عن عمر - ﵁ - أنه قال: إياكم والدخول على المغيبات: ألا فوالله إن الرجل ليدخل على المرأة، ولأن غير من السماء إلى الأرض أجب إليه [من] (^٣) أن يزني، ولأن تخر من السماء إلى الأرض أجب إليها من أن\n_________\n(^١) \"إكمال المعلم\" ٧/ ٦٠.\n(^٢) \"المفهم\" ٥/ ٥٠١ - ٥٠٢.\n(^٣) زيادة يقتضيها السياق.","vol":"25","page":133},{"text":"تزني، فما يزال الشيطان يخطب أحدهما إلى الآخر حتى يجمع بينهما (^١).\nوروينا عن عمرو بن العاصي أنه أرسل إلى علي يستأذنه -وكانت له حاجة إلى أسماء- فقيل: إنه ليس ثّمَّ علي، ثُمَّ أرسل إليه الثانية فقيل: هو ثَمَّ. فلما خرج إليه قال عمرو: إن لي إلى أسماء حاجة، قال: ادخل. قال: وما سألت عن علي وحاجتك إلى أسماء؟ فقال: إنا نهينا أن نكلمهن إلا عند أزواجهن (^٢).\nوقال عمرو بن الملائي: ثلاث لا ينبغي للرجل أن يثق بنفسه عند واحدة منهن: لا يجالس أصحاب الزيغ فيزيغ قلبه بما أزاغ به قلوبهم، ولا يخلو رجل بامرأة، وإن دعاك صاحب سلطان إلى أن يقرأ عليك القرآن فلا تفعل. قال الطبري: فلا يجوز أن يخلو رجل بامرأة ليس لها محرم، في سفر ولا في حضر، إلا في حال لا يجد من الخلوة منها بدًّا، وذلك كخلوه بجارية امرأته التي تخدمه في حال غيبة مولاتها عنها، وقد رخص في ذلك الثوري.\nفصل:\nوفيه: كما قال المهلب: جواز (تبكيت) (^٣) العالم (عن) (^٤) الجواب\n_________\n(^١) عزاه ابن بطال ٧/ ٣٥٨ إلى الطبري، ورواه ابن الجعدني \"مسنده\" (٢٣١١) عن عبد الرحمن السلمي قال: نهى عمر عن الدخول على المغيبات.\n(^٢) رواه الترمذي (٢٧٧٩)، وأحمد ٤/ ١٩٧، والبيهقي ٧/ ٩٠ - ٩١ وقال الترمذي: حسن صحيح.\n(^٣) في الأصل: تنكيب. وفي (غ) بدون تنقيط، والمثبت هو الموافق لما في \"شرح ابن بطال\".\n(^٤) كذا بالأصل، وفي بعض نسخ ابن بطال: على.","vol":"25","page":134},{"text":"إلى المشترك من الأسماء على سبيل الإنكار للمسألة.\nفصل:\nقد أسلفنا لغات الحمو، وجمعها ابن بطال أيضًا فقال: فيه لغات (^١). قال صاحب \"العين\": الحما على مثال قفا: أبو الزوج وجميع قرابته، والجمع: أحماء، تقول: رأيت حماها ومررت بحماها. وتقول في هذِه اللغة إذا أفرد: حمى (^٢).\nوفيه لغة أخرى: حموك: مثل: أبوك. تقول: هذا حموها، ومررت بحميها، ورأيت حماها، فإذا لم تصفه سقطت الواو فتقول: حم، كأب.\nوفيه لغه أخرى: حمء بالهمز كدفء عن الفراء، وحكى الطبري رابعة بترك الهمز.\nفصل:\nوفي حديث ابن عباس - ﵄ - إباحة الرجوع عن الجهاد إلى إحجاج المرأة؛ لأن فرضًا عليه سترها وصيانتها، والجهاد في ذاك الوقت كان يقوم به غيره، فلذلك أمره - ﵇ - أن يحج معها إذا لم يكن لها من يقوم بسترها في سفرها ومبيتها (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٣٥٩ - ٣٦٠.\n(^٢) \"العين\" ٣/ ٣١١ - ٣١٢، بتصرف.\n(^٣) انتهى من \"شرح ابن بطال\" ٧/ ٣٥٨ - ٣٦٠.","vol":"25","page":135},{"text":"<span data-type='title' id=toc-3197>١١٢ - باب مَا يَجُوزُ أَنْ يَخْلُوَ الرَّجُلُ بِالْمَرْأَةِ عِنْدَ النَّاسِ</span>\n٥٢٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: جَاءَتِ امْرَأَةٌ مِنَ الأَنْصَارِ إِلَى النَّبِيِّ - ﷺ - فَخَلَا بِهَا، فَقَالَ: «وَاللهِ إِنَّكُنَّ لأَحَبُّ النَّاسِ إِلَيَّ». [انظر: ٣٧٨٦ - مسلم: ٢٥٠٩ - فتح ٩/ ٣٣٣].\nذكر فيه حديث أَنَسٍ - ﵁ - قَالَ: جَاءَتِ امْرَأَةٌ مِنَ الأَنْصَارِ إِلَى النَّبِيِّ - ﷺ - فَخَلَا بِهَا، فَقَالَ: \"والله إِنَّكُنَّ لأَحَبُّ النَّاسِ إِلَيَّ\".\nهذا الحديث مذكور في فضائل الأنصار، والنذور، وأخرجه مسلم أيضًا (^١).\nوفيه: -كما قال المهلب - من الفقه أنه لا بأس بالعالم والرجل المعلوم بالصلاح أن يخلو بالمرأة إلى ناحية عن الناس، ويسر إليها بمسائلها، وتسأله عن بواطن أمرها في دينها وغير ذلك من أمورها، فإن قيل؛ إنه ليس في الحديث أنه خلا بها عند الناس كما ترجم. قيل: قول أنس: (فخلا بها). يدل أنه كان مع الناس فتنحى بها ناحية، ولا أقل من أن يكون مع أنس راوي الحديث وناقل القصة، وجاء في بعض طرقه أنه كان معها صبي أيضًا، ولم يرد بقوله: فخلا بها، أنه غاب عن أبصارهم وإنما خلا بها، حيث لا يسمع الذي بالحضرة كلامها ولا شكواها إليه. ألا ترى أنهم سمعوا قوله: \"أنتم أَحَبُّ النَّاسِ إِلَيَّ\". يريد: الأنصار قوم المرأة.\nقلت: وكأنه - ﵇ - أراد تعليم الأمة، وكيف الخلوة بالمرأة والعصمة قائمة به.\n_________\n(^١) سلف برقم (٣٧٨٦)، وسيأتي برقم (٦٦٤٥)، ورواه مسلم (٢٥٠٩). كتاب: \"فضائل الصحابة\" باب: من فضائل الأنصار.","vol":"25","page":136},{"text":"<span data-type='title' id=toc-3198>١١٣ - باب مَا يُنْهَى مِنْ دُخُولِ الْمُتَشَبِّهِينَ بِالنِّسَاءِ عَلَى الْمَرْأَةِ</span>\n٥٢٣٥ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ أَنَّ النَّبِيِّ - ﷺ - كَانَ عِنْدَهَا وَفِي الْبَيْتِ مُخَنَّثٌ، فَقَالَ الْمُخَنَّثُ لأَخِي أُمِّ سَلَمَةَ عَبْدِ اللهِ بْنِ أَبِي أُمَيَّةَ: إِنْ فَتَحَ اللهُ عَلَيْكُمُ الطَّائِفَ غَدًا أَدُلُّكَ عَلَى ابْنَةِ غَيْلَانَ، فَإِنَّهَا تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ. فَقَالَ النَّبِيُّ - ﷺ -: «لَا يَدْخُلَنَّ هَذَا عَلَيْكُنَّ». [انظر: ٤٣٢٤ - مسلم: ٢١٨٠ - فتح ٩/ ٣٣٣].\nذكر فيه حديث أُمِّ سَلَمَةَ - ﵂ - أَنَّه - ﵇ - كَانَ عِنْدَهَا وَفِي البَيْتِ مُخَنَّثٌ .. الحديث.\nسلف في غزوة الطائف، ويأتي في اللباس (^١)، وأخرجه مسلم، وأبو داود، والنسائي، وابن ماجه (^٢). والمخنث اسمه هيت على أحد الأقوال. قال الكلبي: وهو مولى عبد الله بن أبي أمية ومن قبله سرى إلى طويس الخنث (^٣)، وابنة غيلان. اسمها بادية.\n_________\n(^١) سلف برقم (٤٣٢٤)، وسيأتي برقم (٥٨٨٧).\n(^٢) مسلم (٢١٨٠)، كتاب: السلام، باب: مغ المخنث من الدخول على النساء الأجانب، وأبو داود (٤٩٢٨)، والنسائي في \"الكبرى\" ٥/ ٣٩٥ (٩٢٤٥)، وابن ماجه (١٩٠٢).\n(^٣) ورد بهامش الأصل: طويس: تصغير طاوس بعد حذف الزيادات، وقولهم أشأم من طويس، هو مخنث كان بالمدينة وقال: يا أهل المدينة توقعوا خروج الدجال ما دمت حيًّا بين أظهركم، فإذا مت فقد أشتم؛ لأني ولدت في الليلة التي مات فيها رسول الله، وفطمت في اليوم الذي مات فيه أبو بكر - ﵁ -، وبلغت الحلم يوم قتل فيه عمر - ﵁ -، وتزوجت في اليوم الذي قتل فيه عثمان - ﵁ -، وولد لي ولد في اليوم الذي قتل فيه علي - ﵁ -. وكان اسمه طاوس، فلما تخنث جعله طويسًا. ويسمى بعبد النعيم، وقال في نفسه إني عبد النعيم، وأنا طاوس الجحيم، وأنا أشأم من يمشي على ظهر الحطيم.","vol":"25","page":137},{"text":"وأصل الحديث كما قال المهلب حديث: \"لا تباشر المرأة المرأة فتنعتها لزوجها، حتى كأنه يراها\" (^١) فلما سمع - ﵇ - وصف المخنث للمرأة بهذِه الصفة التي (تقيم) (^٢) نفوس الناس منع أن يدخل عليهن؛ لئلا يصفهن للرجال، فيسقط معنى الحجاب.\nقال غيره: وفيه: أنه لا ينبغي أن يدخل من (المؤنثين) (^٣) من يفطن لمصالحهن ويحسن وصفهن، وأن من علم محاسنهن لا يدخل في غير أولى الإربة من الرجال، أما غير أولى الإربة الأبله العنين الذي لا يفطن لمصالحهن، ولا إرب له فيهن. وهذا الحديث أصل في نفي كل من يتأذى به وإبعاده، بحيث يُؤمَن أذاه.\nقال ابن حبيب: المخنث: هو المؤنث من الرجال وإن لم تعرف فيه الفاحشة، وهو مأخوذ من تكسر الشيء، ومنه حديثه الآخر أنه - ﵇ - نهى عن اختناث الأسقية، وهو أن تكسر أفواهها ليشرب منها (^٤). وكان يدخل على أمهات المؤمنين؛ لأنه كان عندهن من غير ذوي الإربة.\nوفي قوله: (تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ)، أقوال سلفت: قال مالك: أراد أعكانها؛ لأنها في أربع طرائق في بعضها فوق بعض، فإذا بلغت خصرتها صارت ثمانيًا: أربعًا من هاهنا، وأربعًا من هاهنا. وقال: و(تدبر بثمان) ولم يقل بثمانية، وإن كان يقع ذلك على الأطراف، وهي مذكرة، فإنما أراد العكن وهي مؤنثة، واحدها: عكنة؛ لأن كل\n_________\n(^١) سيأتي برقم (٥٢٤٠)، باب: لا تباشر المرأة المرأة فتنعتها لزوجها.\n(^٢) كذا بالأصول، وفي \"شرح ابن بطال\" ٧/ ٣٦١ وهو المنقول عنه عن المهلب: (تهيم).\n(^٣) في الأصل: المريبين، والمثبت من \"شرح ابن بطال\".\n(^٤) سيأتي برقم (٥٦٢٥)، ورواه مسلم (٢٠٢٣) من حديث أبي سعيد الخدري.","vol":"25","page":138},{"text":"جزء من العكن يلزمه التأنيث ما يلزم جميعه، وهذا تأنيث معنوي (^١)، وفي بعض الأخبار زيادة: ولها ثغر كالأقحوان، إن جلست تثنت، وإن نطقت تغنت، وبين رجليها كالإناء المكفوف (^٢).\nفصل:\nقال المهلب: وفي وصفه لمحاسنها حجة لمن أجاز بيع الأعيان الغائبة على الصفة. كما قاله مالك خلافًا للشافعي ولو لم تكن الصفة فيه بمعنى الرؤية، لم ينه عن الدخول عليهن، وقد سلفت في البيوع.\nفصل:\nقوله: (\"لَا يَدْخُلَنَّ هذا عليكن\"). وفي لفظ: \"لَا يَدْخُلَنَّ هذا عَلَيْكُمْ\". وفي لفظ: \"هؤلاء\". وقال بعضهم لم ينكر دخوله قبل أن يسمع ذلك منه، وإن كان حرًّا. ويحمل نهيه على الكراهة؛ لأنه لم يسمع منه ما يدل على أنه أراد ذلك لنفسه، وإنما كره دخوله بالكلام في مثل ذلك.\nوكرهه مالك إذا كان حرًّا ما لم تكن ضرورة تدعو إليه. وعورض قوله هذا بإجازته دخول الخصي -وإن لم يكن لها- ولم تكن لها ضرورة تدعو إليها، ودخول الخصي الحر أخف من العبد الفحل.\n_________\n(^١) انظر: \"المنتقى\" ٦/ ١٨٣. و\"شرح ابن بطال\" ٧/ ٣٦١ - ٣٦٢.\n(^٢) ذكره ابن عبد البر في \"التمهيد\" ٢٢/ ٢٧٦ عن الواقدي وابن الكلبي.","vol":"25","page":139},{"text":"<span data-type='title' id=toc-3199>١١٤ - باب نَظَرِ الْمَرْأَةِ إِلَى الْحَبَشِ وَنَحْوِهِمْ مِنْ غَيْرِ رِيبَةٍ</span>\n٥٢٣٦ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ، عَنْ عِيسَى، عَنِ الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: رَأَيْتُ النَّبِيَّ - ﷺ - يَسْتُرُنِي بِرِدَائِهِ، وَأَنَا أَنْظُرُ إِلَى الْحَبَشَةِ يَلْعَبُونَ فِى الْمَسْجِدِ، حَتَّى أَكُونَ أَنَا الَّذِى أَسْأَمُ، فَاقْدُرُوا قَدْرَ الْجَارِيَةِ الْحَدِيثَةِ السِّنِّ الْحَرِيصَةِ عَلَى اللَّهْوِ. [انظر: ٤٥٤ - مسلم: ٨٩٢ - فتح ٩/ ٣٣٦].\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: رَأَيْتُ النَّبِيَّ - ﷺ - يَسْتُرُنِي بِرِدَائِهِ، وَأَنَا أَنْظُرُ إِلَى الحَبَشَةِ يَلْعَبُونَ فِي المَسْجِدِ .. الحديث.\nسلف قريبًا في الصلاة (^١)، وهو حجة لمن أجاز النظر إلى اللعب في الوليمة وغيرها.\nوفيه: جواز النظر للنساء إلى اللهو واللعب لا سيما الحديثة السن، فإنه - ﵇ - قد عذرها لحداثة سنها.\nوفيه: أنه لا بأس بنظر المرأة إلى الرجل من غير ريبة. ألا ترى ما اتفق العلماء من الشهادة عليها أن ذلك لا يكون إلا بالنظر إلى وجهها، ومعلوم أنها تنظر إليه حينئذ كما ينظر إليها. وإنما أراد\nالبخاري به الرد بحديث ابن شهاب، عن نبهان مولى أم سلمة، عن أم سلمة أنها قالت: كنت أنا وميمونة جالستين عند رسول الله - ﷺ - فاستأذن عليه ابن أم مكتوم فقال: \"احتجبا منه\" فقلنا: يا رسول الله: أليس أعمى لا يبصرنا ولا يعرفنا؟ فقال: \"أفعمياوان أنتما ألستما تبصرانه\" حديث صحيح، أخرجه أبو داود والترمذي والنسائي.\n_________\n(^١) سلف برقم (٤٥٤)، باب: أصحاب الحراب في المسجد.","vol":"25","page":140},{"text":"وقال الترمذي: حسن صحيح. وكذا صححه ابن حبان أيضًا (^١).\nوفي سنده: نبهان المخزومي مكاتب أم سلمة. قال البيهقي في الكتابة من \"سننه\": صاحبا الصحيح لم يخرجا عنه، وكأنه لم تثبت عدالته عندهما، ولم يخرج من الجهالة (^٢) برواية عدل عنه (^٣). قلت: قد روى عنه اثنان: الزهري، ومحمد بن عبد الرحمن مولى آل طلحة، وذكره ابن حبان في الثقات (^٤) وصحح الحاكم حديثه (^٥).\nوأعلَّه أيضًا ابن بطال حيث قال: حديث عائشة أصح منه؛ لأنه عن نبهان، وليس بمعروف بثقل العلم، ولا يروي إلا حديثين: أحدهما هذا، والثاني في المكاتب إذا كان معه ما يؤدي احتجبت منه سيدته (^٦)، قال: فلا يستعمل حديث نبهان لمعارضته الأحاديث الثابتة له وإجماع العلماء (^٧).\n_________\n(^١) أبو داود (٤١١٢)، الترمذي (٢٧٧٨)، النسائي في \"الكبرى\" ٥/ ٣٩٣ (٩٢٤١)، ابن حبان ١٢/ ٣٨٧ (٥٥٧٥)، والحديث سبق تخريجه.\n(^٢) ورد بهامش الأصل: لا يخرج عن جهالة العين برواية عدل عنه، إلا على قولٍ، وشرط هذا القول أن يكون الراوي عنه لا يروي إلا عن عدل، كما في جماعة منهم: ابن مهدي ومالك وشعبة وغيرهم.\n(^٣) \"السنن\" ١٠/ ٣٢٧.\n(^٤) \"الثقات\" ٥/ ٤٨٦.\n(^٥) \"المستدرك\" ٢/ ٢١٩.\n(^٦) رواه أبو داود (٣٩٢٨)، والترمذي (١٢٦١)، وابن ماجه (٢٥٢٠) عن نبهان مكاتب أم سلمة قال: سمعت أم سلمة تقول: قال لنا رسول الله - ﷺ -: \"إن كان لإحداكن مكاتب فكان عنده ما يؤدي فلتحتجب منه\".\nوهو حديث ضعفه الألباني في \"الإرواء\" (١٧٦٩).\n(^٧) \"شرح ابن بطال\" ٧/ ٣٦٤.","vol":"25","page":141},{"text":"قلت: فلا معارضة، بل يحمل حديثها على أنها كانت إذ ذلك صغيرة، فلا حرج عليها في النظر إذًا، أو أنه رخص في الأعياد ما لا يرخص في غيرها. ويبعد أن يكون حديث عائشة منسوخًا به وإن كان بعد الحجاب، كما أخرجه أبو داود. وحديث عائشة في أوائل الهجرة، أو أن الحبش كانوا صبيانًا، أو من خصائصها لعظيم حرمتها. وقد قال لفاطمة بنت قيس: \"اعتدي عند ابن أم مكتوم، فإنه رجلٌ أعمى. تضعين ثيابك، فإنك إذا وضعت خمارك لم يرك\" (^١).\nوهذا مستفاد من كلام الشافعي حيث ذكر احتجاب أم سلمة من مكاتبها إذا كان عنده ما يؤدي، كما ستعلمه.\nفصل:\nقولها: (حَتَّى أَكُونَ أَنَا الذِي أَشأَمُ). كذا هو في الأصول، وأما ابن التين فذكره بلفظ: الذي. ثم قال: وصوابه: التي. لأنه نعت للمؤنث؛ كقوله تعالى: ﴿مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّى تَشْهَدُونِ﴾ [النمل: ٣٢].\nفصل:\nقد أسلفنا من كلام الشافعي حيث ذكر احتجاب أم سلمة من مكاتبها، إذا كان عنده ما يؤدي؛ لأن الله أعظم أزواج النبي - ﷺ - وفرق بينهن وبين النساء، ولم يجعل على امرأة سواهن أن تحتجب ممن يحرم عليه نكاحها. قال: ومع هذا إن احتجاب المرأة ممن له أن يراها واسع لها، وقد أمر - ﵇ - سودة ممن قضى به أنه أخوها؛ وذلك أن يكون للاحتياط، وأن الاحتجاب ممن له أن يراها مباح.\n_________\n(^١) سبق تخريجه.","vol":"25","page":142},{"text":"<span data-type='title' id=toc-3200>١١٥ - باب خُرُوجِ النِّسَاءِ لِحَوَائِجِهِنَّ</span>\n٥٢٣٧ - حَدَّثَنَا فَرْوَةُ بْنُ أَبِي الْمَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: خَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ لَيْلًا فَرَآهَا عُمَرُ فَعَرَفَهَا فَقَالَ: إِنَّكِ وَاللهِ يَا سَوْدَةُ مَا تَخْفَيْنَ عَلَيْنَا، فَرَجَعَتْ إِلَى النَّبِيِّ - ﷺ - فَذَكَرَتْ ذَلِكَ لَهُ، وَهْوَ فِي حُجْرَتِي يَتَعَشَّي، وَإِنَّ فِي يَدِهِ لَعَرْقًا، فَأُنْزِلَ عَلَيْهِ فَرُفِعَ عَنْهُ وَهُوَ يَقُولُ: «قَدْ أَذِنَ لَكُنَّ أَنْ تَخْرُجْنَ لِحَوَائِجِكُنَّ». [انظر: ١٤٦ - مسلم: ٢١٧٠ - فتح ٩/ ٣٣٧].\nذكر فيه حديث عَائِشَةَ، خَرَجَتْ سَوْدَةُ - ﵂ - بنت زمعة لَيْلًا فَرَآهَا عُمَرُ - ﵁ - فَعَرَفَهَا فَقَالَ: إِنَّكِ والله يَا سَوْدَةُ مَا تَخْفَيْنَ عَلَيْنَا، فَرَجَعَتْ إِلَى النَّبِيِّ - ﷺ - فَذَكَرَتْ ذَلِكَ لَهُ، وَهْوَ فِي حُجْرَتِي يَتَعَشَّى، وَإِنَّ فِي يَدِهِ لَعَرْقًا، فَأُنْزِلَ عَلَيْهِ فَرُفِعَ عَنْهُ وَهُوَ يَقُولُ: \"قَدْ أَذِنَ لكن أَنْ تَخْرُجْنَ لِحَوَ ائِجِكُنَّ\".\nهذا الحديث سلف في تفسير سورة الأحزاب، وأخرجه مسلم أيضًا (^١)، وأسلفنا عن القاضي عياض: أن الحجاب فرض على أمهات المؤمنين من غير خلاف في الوجه والكفين فلا يجوز لهن كشف ذلك لشهادة ولا لغيرها، ولا يجوز لهن إظهار شخوصهن وإن كن مستترات، إلا ما دعت إليه الضرورة، قال تعالى: ﴿وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا﴾ [الأحزاب: ٥٣]، وقد قال عمر حين رآها ليلًا بعد الحجاب ما سقناه.\nوأصل (تخفين) بفتح الفاء وسكون الياء: تخفيين على وزن تعلمين، فاستثقلت الكسرة تحت الياء، فحذفت، فاجتمع ساكنان وهما الياءان،\n_________\n(^١) سلف برقم (٤٧٩٥)، باب قوله: ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا﴾، مسلم (٢١٧٠) كتاب: السلام، باب: إباحة الخروج للنساء لقضاء حاجة الإنسان.","vol":"25","page":143},{"text":"فحذفت الأولى؛ لأن الثانية ضمير المخاطب، فبقي تخفين بسكون الياء وفتح الفاء.\nوقولها: (وَإِنَّ فِي يَدِهِ لَعَرْقًا). قال ابن فارس: العرق: العظم أخذت لحمه (^١).\nقال الداودي: حوائج: جمع الحاجة، وجمع الحاجة: الحاجات. وجمع الجمع: حاج، ولا يقال: حوائج. واعترضه ابن التين فقال: الذي ذكره أهل اللغة مثل ما في البخاري أن جمع حاجة: حوائج، ودعوى الداودي في الحاج جمع الجمع ليس بصحيح، بل هو جمع حاجة، مثل: تمرة وتمر، فحذفت الهاء منه -علامة الجمع- وكذلك جاء حاجات: جمع حاجة، مثل: آية وآيات، وقاعة وقاعات، وتمرة وتمرات، وكذلك حوائج: جمع حاجة أيضًا. قال الهروي: هو جمع على غير قياس الحاجة، قال: وقد قيل: الأصل فيه: حائجة يريد مثل جائحة وجوائح. (وقاعدة) (^٢) وقواعد، وهو الباب في الجمع، وكنى بالحاجة هنا عن البول والغائط.\nوقال صاحب \"المنتهى\": الحاجة فيها لغات: حاجة وحوجًا وحائجة، فجمع السلامة، حاجات. قال:\nتموت مع المرء حاجاته … وتبقى له حاجة ما بقي\nوجمع التكسير: حاج، مثل: راحة وراح. قال:\nوأرضع حاجة بلبان أخرى … كذاك الحاج يرضع باللبان\nوقال:\n_________\n(^١) \"مجمل اللغة\" ٣/ ٦٦٢. مادة (عرق).\n(^٢) كلمة غير واضحة بالأصول، كأنها (قماعد)، ولعل الصواب ما أثبتناه.","vol":"25","page":144},{"text":"أقلني عثرتي وتلاف أمري … وهب لي منك عفوًا أقضِ حاج\nقال:\nومرسل ورسول غير متهم … وحاجة غير مزجاة من الحاج\nوجمع حوج: حواج، مثل: صخر وصخار، وتجمع على حوج أيضًا نحو: عوجاء وعوج، قال:\nلعمري لقد ثبطتني عن صحابتي … وعن حوَج قضَّاؤها عن شقائيا\nوجمع حاجة: حوائج، مثل: جائحة وجوائح، وقال بعضهم: هو جمع حاجة. وكان الأصمعي ينكره ويقول: هو مولَّد وأئمتنا أنكروه بخروجه عن القياس في جمع حاجة، وإلا فهو كثير في الكلام. قال:\nنهار المرء أمثل حين يقضي … حوائجه من الليل الطويل\nويقال: ما في صدره حوجًا، ولا لوئجًا. ولا شك، ولا مرية بمعنى واحد. ويقال: في أمرك حوئجًا ولا لوئجًا. وما لفلان عندنا حاجة ولا حائجة ولا حوجًا ولا حواسية -بالشين والسين- ولا لماسة ولا لبانة ولا إربة ولا إرب ومأرُبة ومأربة ونوأة وبهجة، وأشكلة وشاكلة وشكلة وشكلا، كله بمعنى واحد.\nفصل:\nفيه دلالة على خروج النساء لكل ما أبيح لهن الخروج فيه، من زيارة الآباء والأمهات والمحارم وغير ذلك مما بهن الحاجة إليه، وذلك في حكم خروجهن إلى المساجد.\nوفيه: منقبة عظيمة لعمر - ﵁ -.\nوفيه: تنبيه أهل الفضل على مصالحهم ونصحهم، وجواز خروج المرأة بغير إذن زوجها إلى المكان المعتاد؛ للإذن العام فيه.","vol":"25","page":145},{"text":"<span data-type='title' id=toc-3201>١١٦ - باب اسْتِئْذَانِ الْمَرْأَةِ زَوْجَهَا فِي الْخُرُوجِ إِلَى الْمَسْجِدِ وَغَيْرِهِ</span>\n٥٢٣٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ -: «إِذَا اسْتَأْذَنَتِ امْرَأَةُ أَحَدِكُمْ إِلَى الْمَسْجِدِ فَلَا يَمْنَعْهَا». [انظر: ٨٦٥ - مسلم: ٤٤٢ - فتح ٩/ ٣٣٧].\nذكر فيه حديث سَالِمٍ، عَنْ أَبِيهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"إِذَا اسْتَأْذَنَتِ امْرَأَةُ أَحَدِكُمْ إِلَى المَسْجِدِ فَلَا يَمْنَعْهَا\".\nوقد سلف في الصلاة بمذاهب العلماء فيه (^١)، وفي الحديث الآخر: \"لا تمنعوا إماء الله مساجد الله\" (^٢).\nوقالت عائشة: لو أدرك النبي - ﷺ - ما أحدث النساء لمنعهن المساجد، كما منعت نساء بني إسرائيل (^٣). ولم يذكر في الباب غير المسجد كما ترجم له. قال الشافعي: يمنع الرجل زوجته. وانفصل به عن هذا، كأنه يعني به الحرام أو يحمله على الاستحباب، بدليل أن صلاتها في بيتها أفضل من المساجد. وفيه أحاديث (^٤).\n_________\n(^١) سلف برقم (٨٦٥) كتاب: الأذان، باب: خروج النساء إلى المساجد.\n(^٢) سلف برقم (٩٠٠)، كتاب: الجمعة، ورواه مسلم (٤٤٢)، كتاب: الصلاة، باب: خروج النساء إلى المساجد.\n(^٣) سلف برقم (٨٦٩) كتاب: الأذان، باب: انتظار الناس قيام الإمام العالم، رواه مسلم (٤٤٥) كتاب الصلاة، باب: خروج النساء إلى المساجد إذا لم يترتب عليه فتنة.\n(^٤) انظر: \"اختلاف الحديث\" ص ١٠٢.","vol":"25","page":146},{"text":"<span data-type='title' id=toc-3202>١١٧ - باب مَا يَحِلُّ مِنَ الدُّخُولِ وَالنَّظَرِ إِلَى النِّسَاءِ فِي الرَّضَاعِ</span>\n٥٢٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ جَاءَ عَمِّى مِنَ الرَّضَاعَةِ فَاسْتَأْذَنَ عَلَيَّ فَأَبَيْتُ أَنْ آذَنَ لَهُ حَتَّى أَسْأَلَ رَسُولَ اللهِ - ﷺ - فَجَاءَ رَسُولُ اللهِ - ﷺ - فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ: «إِنَّهُ عَمُّكِ فَأْذَنِي لَهُ» قَالَتْ فَقُلْتُ: يَا رَسُولَ اللهِ إِنَّمَا أَرْضَعَتْنِي الْمَرْأَةُ وَلَمْ يُرْضِعْنِي الرَّجُلُ. قَالَتْ فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّهُ عَمُّكِ فَلْيَلِجْ عَلَيْكِ». قَالَتْ عَائِشَةُ وَذَلِكَ بَعْدَ أَنْ ضُرِبَ عَلَيْنَا الْحِجَابُ. قَالَتْ عَائِشَةُ: يَحْرُمُ مِنَ الرَّضَاعَةِ مَا يَحْرُمُ مِنَ الْوِلَادَةِ. [انظر: ٢٦٤٤ - مسلم: ١٤٤٥ - فتح ٩/ ٣٣٨].\n\nذكر فيه حديث عَائِشَةَ - ﵂ - جَاءَ عَمِّي مِنَ الرَّضَاعَةِ .. الحديث.\nوقد سلف (^١)، وفائدة هذا الباب أنه أصل في أن الرضاع يحرم من النكاح ما يحرم من النسب، وصح من الولوج على ذوات المحارم منه ما يحيى من النسب، وقد سلف في ذلك.\nوقول عائشة - ﵂ -: (جَاءَ عَمِّي مِنَ الرَّضَاعَةِ فَاسْتَأْذَنَ فيه استئذان ذوي المحارم). وقد قال في \"المعونة\": يستأذن على الأقارب كالأجانب؛ لأنه متى فاجأهن بالدخول جاز أن يصادف منهن عورة لا يجوز له الاطلاع عليها، أو أمرًا يكره من الوقوف عليه، فأما زوجته وأمته الجائز له وطؤها فلا يستأذنهما؛ لأن أكثر ما في ذلك أن يصادفهما منكشفين، وقد أبيح له النظر إلى ذلك (^٢).\n_________\n(^١) سلف برقم (٢٦٤٤)، كتاب: الشهادات، باب: الشهادة على الأنساب والرضاع.\n(^٢) \"المعونة\" ٢/ ٥٧٩.","vol":"25","page":147},{"text":"وقال في \"التلقين\": سواء في ذلك الأم والأخت وسائر ذوات المحارم والأهل أنه يستأذنهن.\nوقولها: (إِنَّمَا أَرْضَعَتْنِي المَرْأَةُ) أي: امرأة أخيه.\nوفيه: أن لبن الفحل يحرم، وعائشة - ﵂ - روت هذا الحديث ولم تأخذ به، نبه عليه ابن التين.","vol":"25","page":148},{"text":"<span data-type='title' id=toc-3203>١١٨ - باب لَا تُبَاشِرُ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا</span>\n٥٢٤٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا، كَأَنَّهُ يَنْظُرُ إِلَيْهَا». [انظر: ٥٢٤١ - فتح ٩/ ٣٣٨].\n\n٥٢٤١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، قَالَ: حَدَّثَنِي شَقِيقٌ قَالَ: سَمِعْتُ عَبْدَ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا». [انظر: ٥٢٤٠ - فتح ٩/ ٣٣٨].\nذكر فيه حديث أَبِي وَائِلٍ شقيق، عَنْ ابن مَسْعُودٍ - ﵁ - قَالَ: قَالَ رسول الله - ﷺ -: \"لَا تُبَاشِرِ المَرْأَةُ المَرْأَةَ فتَنْعَتَهَا لِزَوْجِهَا، كَأَنَّهُ يَنْظُرُ إِلَيْهَا\".\nومحمد بن يوسف شيخ البخاري فيه هو الفريابي كما قال أبو نعيم وغيره، وسفيان هو الثوري، هو مطابق لما ترجم له، وقد سلف الاحتجاج به لمن يرى بصحة بيع الغائب، واحتج به أيضًا من أجاز السلم في الجواري، وهو مذهب مالك والشافعي. وخالف أبو حنيفة، وذلك أنه منع أن تنعتها لزوجها فتصير كأنه ينظر إليها، وذلك ضبطٌ لها وإحاطة لها كالنظر إليها.\nقال أبو الحسن القابسي: هذا الحديث من أبين ما تحمى به الذرائع، نهى أن تضاجع المرأة المرأة، وبين (…) (^١) نهاها عن ذلك، وأخبر أن ذلك قد ينتهي بها إلى أن تصف لزوجها فإن رأت منها صفة تقوم نظره إليها، فلعل ذلك يدخل في قلب زوجها من الموصوفة له، فيكون ذلك سببًا لطلاق زوجته ونكاحها إن كانت\n_________\n(^١) كلمة مشكلة غير واضحة بالأصول كأنها: ما.","vol":"25","page":149},{"text":"أيمًا، وإن كانت ذات بعل كان سببًا لبغضه زوجته ونقصان منزلتها عنده، وإن وصفتها بقبيح كان ذلك غيبة، وقد جاء عن رسول الله - ﷺ - نهي الرجل عن مباشرة الرجل، مثل نهيه المرأة، وقد أخرجه الطبري من حديث ابن عباس أيضًا (^١)، فجعل الشيخ أن النعت يقع على الحسن والقبح، وقال الخليل: النعت: وصفك الشيء بما فيه من حسن، قال: إلا أن يتكلف متكلف فيقول: ذا نعت سوء. قال: وكل شيء جيد تابع نعت (^٢).\nوقال الداودي: نهيه عن المباشرة للوجه الذي ذكر عبد الله، فكأنه جعل قوله: \"تَنْعَتَهَا\" إلي آخره من كلام ابن مسعود، وظاهر الحديث رفعه.\nقال الطبري: لما ذكر حديث ابن عباس الذي أسلفناه عنه، فيه من البيان: أن مباشرة الرجل الرجل، والمرأة المرأة، مفضيًا كل واحد منهما بجسده إلى جسد صاحبه غير جائز.\nقلت: قد جاء مصرحًا به من حديث أبي الزبير عن جابر مرفوعًا: نهى أن يباشر الرجل الرجل في ثوب واحد، والمرأة المرأة في ثوب واحد. أخرجه أحمد (^٣)، وفي رواية للإسماعيلي في الأول: إلا أن يكون بينهما ثوب. وهذِه الأخبار عن العموم وعلى الخصوص فيما يحتمله ظاهره.\n_________\n(^١) رواه الطبري كما في \"شرح ابن بطال\" ٧/ ٣٦٦. ورواه أيضًا أحمد ١/ ٣٠٤، وصححه ابن حبان ١٢/ ٣٩٤ - ٣٩٥ (٥٥٨٢)، والحاكم في \"المستدرك\" ٤/ ٢٨٨.\nوقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٢٧٧٤): إسناده صحيح.\n(^٢) \"العين\" ٢/ ٧٢ - ٧٣.\n(^٣) أحمد ٣/ ٣٥٦.","vol":"25","page":150},{"text":"قال: الحجة قامت بالمصافحة في حق الرجال والنساء، وذلك مباشرة كل واحد منهما صاحبه ببعض جسده، وكان معلومًا بذلك أوللم يكن في النهي عن المباشرة استثناءً، وكانت المصافحة مباشرة، وهي من الأمور التي ندب المسلمون إليها. ثم ساق بإسناده عن الحسن عن البراء مرفوعًا: \"إن المسلمين إذا التقيا فتصافحا تحاتت ذنوبهما\" (^١).\nوعن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، عن أبي أمامة مرفوعًا: \"تحيتكم بينكم المصافحة\" (^٢). ونحو ذلك من الأخبار الدالة على أن المسلمين مندوبون إلى مباشرة بعضهم بعضًا بالألف مصافحة عند الالتقاء، وكان محالًا اجتماع الأمر بفعل الشيء والنهي عنه في حال واحد، على أن الذي ندب العبد إلى المباشرة به من جسم أخيه غير الذي نهي عنه من مباشرفه، ولا يحتاج إلى ما ذكره. قال ابن القاسم: سئل مالك عن الخدم يبيتون عراة في لحاف واحد وفي الشتاء فكرهه، وأنكر أن تبيت النساء عراة لا ثياب عليهن؛ لأن ذلك إشراف على العورات، وذلك غير جائز، لنهي رسول الله - ﷺ - عن المباشرة (^٣).\n_________\n(^١) رواه أبو داود (٥٢١٢)، والترمذي (٢٧٢٧)، وابن ماجه (٣٧٠٣) من طريق أبي إسحاق عن البراء.\n(^٢) رواه الترمذي (٢٧٣١)، وأحمد ٥/ ٢٦٠، والطبراني ٨/ ٢١١ - ٢١٢ (٧٨٥٤)، وقال الترمذي: هذا إسناد ليس بالقوي، محمد وعبيد الله بن زحر ثقة، وعلى بن يزيد ضعيف. والحديث ضعفه الألباني. انظر: \"ضعيف الجامع\" (٣٦٦٨).\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٣٦٦ - ٣٦٧.","vol":"25","page":151},{"text":"<span data-type='title' id=toc-3204>١١٩ - باب قَوْلِ الرَّجُلِ لأَطُوفَنَّ اللَّيْلَةَ عَلَى (نِسَائِي)</span> (^١)\n٥٢٤٢ - حَدَّثَنِي مَحْمُودٌ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: «قَالَ سُلَيْمَانُ بْنُ دَاوُدَ - ﵉ - لأَطُوفَنَّ اللَّيْلَةَ بِمِائَةِ امْرَأَةٍ، تَلِدُ كُلُّ امْرَأَةٍ غُلَامًا، يُقَاتِلُ فِى سَبِيلِ اللهِ، فَقَالَ لَهُ الْمَلَكُ: قُلْ إِنْ شَاءَ اللهُ. فَلَمْ يَقُلْ وَنَسِيَ، فَأَطَافَ بِهِنَّ، وَلَمْ تَلِدْ مِنْهُنَّ إِلاَّ امْرَأَةٌ نِصْفَ إِنْسَانٍ». قَالَ النَّبِيُّ - ﷺ -: «لَوْ قَالَ إِنْ شَاءَ اللهُ لَمْ يَحْنَثْ، وَكَانَ أَرْجَى لِحَاجَتِهِ». [انظر: ٣٤٢٤ - مسلم: ١٦٥٤ - فتح ٩/ ٣٣٩].\nذكر فيه حديث أبي هريرة - ﵁ -:\nوقد سلف في الجهاد (^٢)، وتقدم معناه في باب، من طاف على نسائه بغسلٍ واحد (^٣)، وأنه لا يجوز أن يجمع الرجل جماعه زوجاته في غسل واحد، ولا يطوف عليهن في ليلة إلا إذا ابتدأ القسم بينهن، أو أذن له في ذلك، أو إذا قدم من سفر، ولعله لم يكن في شريعة سليمان بن داود - ﵇ - من فرض القسمة بين النساء والعدل بينهن ما أخذه الله على هذِه الأمة.\nقال المهلب: وقوله: \"لَوْ قَالَ إِنْ شَاءَ اللهُ لَمْ يَحْنَثْ\" يعني لم يخب ولا عوقب بالحرمان حين لم يستثن مشيئة الله، ولم يجعل الأمر له، وليس في الحديث يمين فيحنث فيها، وإنما أراد أنه لما جعل لنفسه القوة والفعل عاقبه الله بالحرمان، فكان الحنث بمعنى: التخييب، وكذلك من نذر لله طاعة أو دخل في شيء منها وجب عليه الوفاء بذلك؛ لقوله تعالى: ﴿أَوْفُوا بِالْعُقُود﴾ [المائدة: ١] وقوله تعالى: ﴿فَمَا\n_________\n(^١) في اليونينية: (نسائه) وفي هامشها: على نسائه كذا في اليونينية وفروعها. قال القسطلاني: وفي نسخة على نسائي اهـ.\n(^٢) سلف برقم (٣٤٢٤) كتاب: أحاديث الأنبياء.\n(^٣) راجع شرح الحديث السالف برقم (٢٦٨).","vol":"25","page":152},{"text":"رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ [الحديد: ٢٧] فكان مطالبًا بما تألى به، فكأنه ضرب من الحنث؛ لأنه تألى فلم يفِ. وقد احتج بعض الفقهاء بهذا الحديث فقال: إن الاستثناء بعد السكوت عن اليمين جائز، بخلاف قول مالك (^١).\nواحتجوا بقوله: \"لَوْ قَالَ: إِنْ شَاءَ اللهُ لَمْ يَحْنَثْ\". وليس كما توهموه؛ لأن هذِه لم تكن يمينًا، وإنما كان قولًا جعل الأمر فيه لنفسه، ولم تجب عليه فيه كفارة، فسقط عنه الاستثناء. وإنما هذا الحديث مثل قوله تعالى: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَشَاءَ اللهُ﴾ [الكهف: ٢٣ - ٢٤] أدبًا أدب الله به عباده ليردوا الأمر إليه ويبرءوا من الحول والقوة إلا به. ودل هذا المعنى على صحة قول أهل السنة أن أفعال العباد من الخير والشر خلق الله تعالى، وسيأتي في الاعتصام أيضًا.\nوقال ابن التين: معنى: \"لَمْ يَحْنَثْ\": لم يخلف قوله؛ لأن الحنث أصل الخلف في اليمين، ويحتمل أن يكون خلف على ذلك.\nوقوله: (\"لأَطُوفَنَّ\"). يقال: أطاف بالإنسان طائف من جن أو خيال. وفي الحديث أن الأنبياء أعطوا من القوى مالم يعط غيرهم. وفي بعض الروايات: \"لأطوفن على سبعين\" (^٢). وهنا: \"مِائَةِ\". وفي بعضها: \"بألف\". ذكره ابن التين.\n_________\n(^١) انظر: \"الإشراف\" ٢/ ٢٤٧.\n(^٢) سلف برقم (٣٤٢٤)، ورواه مسلم (١٦٥٤/ ٢٣ - ٢٤).","vol":"25","page":153},{"text":"<span data-type='title' id=toc-3205>١٢٠ - باب لَا يَطْرُقْ (^١) أَهْلَهُ لَيْلًا إِذَا أَطَالَ الْغَيْبَةَ؛ مَخَافَةَ أَنْ يُخَوِّنَهُمْ أَوْ يَلْتَمِسَ عَثَرَاتِهِمْ</span>\n٥٢٤٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَارِبُ بْنُ دِثَارٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَكْرَهُ أَنْ يَأْتِيَ الرَّجُلُ أَهْلَهُ طُرُوقًا. [انظر: ٤٤٣ - مسلم: ٧١٥ وبعد ١٤٦٥، ١٥٩٩، ١٩٢٨ - فتح ٩/ ٣٣٧].\n\n٥٢٤٤ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عَاصِمُ بْنُ سُلَيْمَانَ عَنِ الشَّعْبِيِّ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا أَطَالَ أَحَدُكُمُ الْغَيْبَةَ فَلَا يَطْرُقْ أَهْلَهُ لَيْلًا». [انظر الحديث السابق - فتح ٩/ ٣٣٩].\n\nذكر فيه حديث جَابِرَ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَكْرَهُ أَنْ يَأْتِيَ الرَّجُلُ أَهْلَهُ طُرُوقًا.\nوعنه أيضًا: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَطَالَ أَحَدُكمُ الغَيْبَةَ فَلَا يَطْرُقن أَهْلَهُ لَيْلًا\". سلف في الحج (^٢).\nالشرح:\nالطروق -بضم الطاء-: إتيان المنزل ليلًا، وهو مصدر في موضع الحال، يقال: أتانا طروقًا: إذا جاء ليلًا.\nوقوله: (\"إِذَا أَطَالَ\") إلى آخره. ادعى ابن التين أنه ليس في أكثر الروايات.\nوقوله: (\"لَيْلًا\") تأكيد؛ لأن الطرق: إتيان أهله ليلًا، كما سلف.\nوذكر ابن فارس أن بعضهم حكى عنه أن الطروق قد يقال في النهار (^٣)،\n_________\n(^١) في الأصل: يطرقن.\n(^٢) سلف برقم (١٨٥١)، باب: لا يطرق أهله إذ بلغ المدينة.\n(^٣) \"مجمل اللغة\" ٢/ ٥٩٥ مادة (طرق).","vol":"25","page":154},{"text":"فعلى هذا يكون \"ليلًا\" على البيان، وقوله في الترجمة: (مخافة أن يخونهم أو يلتمس عثراتهم). قد أخرجه ابن أبي شيبة، عن وكيع، عن سفيان، عن محارب بن دثار، عن جابر - ﵁ - قال: نهى رسول الله - ﷺ - أن يطرق الرجل أهله ليلًا يتخونهم أو يطلب عثراتهم (^١). فيبين الشارع بهذا اللفظ المعنى الذي من أجله نهى أن يطرق أهله ليلًا. ومعنى كون طرق الليل سببًا لتخوينهم أنه وقت خلوة وانقطاع مراقبة الناس بعضهم لبعض، وكان ذلك سببًا ليوطئ أهله به، وكأنه إنما قصدهم ليلًا؛ ليجدهم على زينة حين توقى عثرتهم وغفلتهم.\nومعنى الحديث: النهي عن التجسس على أهله، ولا تحمله غيرته على تهمتها، إذا لم يأنس منها إلا الخير، فهو دال على المنع من التجسيس وطلب الغيرة والتعرض لما فيه الغيبة وسوء الظن.\n_________\n(^١) \"المصنف\" ٦/ ٥٤١ (٣٣٦٣٣).","vol":"25","page":155},{"text":"<span data-type='title' id=toc-3206>١٢١ - باب طَلَبِ الْوَلَدِ</span>\n٥٢٤٥ - حَدَّثَنَا مُسَدَّدٌ، عَنْ هُشَيْمٍ، عَنْ سَيَّارٍ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرٍ قَالَ: كُنْتُ مَعَ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةٍ، فَلَمَّا قَفَلْنَا تَعَجَّلْتُ عَلَى بَعِيرٍ قَطُوفٍ فَلَحِقَنِي رَاكِبٌ مِنْ خَلْفِي، فَالْتَفَتُّ فَإِذَا أَنَا بِرَسُولِ اللهِ - ﷺ - قَالَ: «مَا يُعْجِلُكَ». قُلْتُ إِنِّي حَدِيثُ عَهْدٍ بِعُرْسٍ. قَالَ: «فَبِكْرًا تَزَوَّجْتَ أَمْ ثَيِّبًا». قُلْتُ بَلْ ثَيِّبًا. قَالَ: «فَهَلاَّ جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ». قَالَ: فَلَمَّا قَدِمْنَا ذَهَبْنَا لِنَدْخُلَ فَقَالَ: «أَمْهِلُوا حَتَّى تَدْخُلُوا لَيْلًا -أَيْ عِشَاءً- لِكَيْ تَمْتَشِطَ الشَّعِثَةُ وَتَسْتَحِدَّ الْمُغِيبَةُ». قَالَ: وَحَدَّثَنِي الثِّقَةُ أَنَّهُ قَالَ فِى هَذَا الْحَدِيثِ «الْكَيْسَ الْكَيْسَ يَا جَابِرُ». يَعْنِي الْوَلَدَ. [انظر الحديث السابق - فتح ٩/ ٣٤١].\n\n٥٢٤٦ - حَدَّثَنَا مُحَمَّدُ بْنُ الْوَلِيدِ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ حَدَّثَنَا شُعْبَةُ، عَنْ سَيَّارٍ عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «إِذَا دَخَلْتَ لَيْلًا فَلَا تَدْخُلْ عَلَى أَهْلِكَ حَتَّى تَسْتَحِدَّ الْمُغِيبَةُ وَتَمْتَشِطَ الشَّعِثَةُ». قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «فَعَلَيْكَ بِالْكَيْسِ الْكَيْسِ». تَابَعَهُ عُبَيْدُ اللهِ، عَنْ وَهْبٍ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ - ﷺ - فِى الْكَيْسِ. [انظر الحديث السابق - فتح ٩/ ٣٤١].\nذكر فيه حديث سَيَّارٍ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرٍ - ﵁ - قَالَ: كُنْتُ مَعَ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةٍ، فَلَمَّا قَفَلْنَا تَعَجَّلْتُ عَلَى بَعِيرٍ قَطُوفٍ فَلَحِقَنِي رَاكِبٌ مِنْ خَلْفِي، فَالْتَفَتُّ فَإِذَا أَنَا بِرَسُولِ اللهِ - ﷺ - قَالَ: \"مَا يُعْجِلُكَ\". قُلْتُ إِنِّي حَدِيثُ عَهْدٍ بِعُرْسِ. قَالَ: \"فَبِكْرًا تَزَوَّجْتَ أَمْ ثَيِّبًا\". الحديث، إلى أن قَالَ: وَحَدَّثَنِي الَثِّقَةُ أَنَّهُ قَالَ فِي هذا الحَدِيثِ \"الْكَيْسَ الكَيْسَ يَا جَابِرُ\". يَعْنِي الوَلَدَ. وبه قال جابر مرة عن رسول الله - ﷺ -، وفيه: (\"فعليك بالكيس الكيس\" تابعه عبيد الله عن وهب عن جابرعن النبي - ﷺ - في الكيس).","vol":"25","page":156},{"text":"الشرح:\nالحديث سلف في الطهارة (^١) وغيرها، ومعنى: قفلنا: رجعنا. والقطوف: تقارب الخطو في سرعةٍ، وهو ضد الوساج.\nوقوله: (\"فَبِكْرًا\") إلى آخره تقديره: أبكرًا تزوجت؛ لأن (أم) لا يعطف بها إلا بعد همزة الاستفهام. \"وتلاعبها\" سلف هل هو من اللعاب أو اللعب المعروف.\nومعنى \"تستحد المغيبة\": تصلح من شأنها بالحديد، وهو استفعال من الحديد، يعني: الاستحلاق بها. والكيس هنا يجري مجرى الحذر، قاله الخطابي، قال: وقد يكون بمعنى الرفق وحسن التأني (^٢). وقال ابن الأعرابي: الكيس: العقل، كأنه جعل طلب الولد عقلًا. وقاله ثعلب وأنشد:\nوإنما الكيس لب المرء يعرضه … على المجالس إن كيسًا وإن حمقًا\nوقيل: أراد الحذر من العجز عن الجماع، ففيه الحث على الجماع.\nفائدة لغوية:\nالكوس بالسين مهملة ومعجمة: الجماع، يقال: كاس الجارية، وكاشها، وكاوسها مكاوسة كواسة، وأكاسها، كل ذلك إذا جامعها.\nفصل:\nوطلب الولد مندوب إليه؛ لقوله - ﵇ -: \"إني مكاثر بكم الأمم\" (^٣)،\n_________\n(^١) سلف برقم (٤٤٣)، باب: الصلاة إذا قدم من سفر.\n(^٢) \"أعلام الحديث\" ٣/ ٢٠٢٨.\n(^٣) رواه أبو داود (٢٠٥٠) من حديث معقل بن يسار قال: جاء رجل إلى رسول الله - ﷺ - فقال: إني أصبت امرأة ذات حسب .. الحديث، وصححه الألباني في صحيح الجامع (٢٩٤٠). =","vol":"25","page":157},{"text":"وإنه \"من مات من ولده ممن لم يبلغ الحنث فإن الله يدخله الجنة بفضل رحمته إياهم\" (^١).\nفإن قلت: قوله: \"أمهلوا حتى تدخلوا ليلًا\" أي: عشاء. يعارض نهيه أن يطرق الرجل أهله ليلًا، قلت: لا تعارض؛ ففي هذا الحديث أمر المسافر إذا قدم نهارًا أن يتربص حتى يدخل على أهله عشاءً؛ لكي يتقدمه إلى أهله خبر قدومه، فتمتشط له الشعثة وتتزين وتستحد له وتتنظف، لئلا يجدها على حالة يكرهها فتقع البغضاء، وهذا رفق منه بالأمة، ورغبة في إدامة المودة بينهما وحسن العشرة. والحديث الآخر إذا قدم ليلًا؛ لأن الطروق لا يكون إلا وقت العشاء لمن يقدم فجأة بعد مضي وقت من الليل، فنهى عن ذلك؛ للعلة السالفة، وهي: خشية أن يتخونهم ويطلب عثراتهم، لا سيما إذا طالت غيبته، فإنه يبعد مراقبتها وتكون يائسة من رجوعه إليها، فيجد الشيطان سبيلًا إلى إيقاع سوء الظن.\n_________\n= ورواه ابن ماجه (٣٩٤٤)، وأحمد ٤/ ٣٤٩ من حديث الصنائع الأحمسي قال: قال رسول الله - ﷺ - \"ألا إني فرطكم على الحوض\". الحديث، قال البوصيري: صحيح رجاله ثقات، انظر \"زوائد ابن ماجه\" ص ٥٠٨، وانظر \"صحيح ابن ماجه\" للألباني (٣١٨٧).\n(^١) سلف برقم (١٣٨١)، كتاب: الجنائز، باب: ما قيل في أولاد المسلمين.","vol":"25","page":158},{"text":"<span data-type='title' id=toc-3207>١٢٢ - باب تَسْتَحِدُّ الْمُغِيبَةُ وَتَمْتَشِطُ ﴿الشَّعِثَةُ﴾</span> (^١)\n٥٢٤٧ - حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ أَخْبَرَنَا سَيَّارٌ عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي غَزْوَةٍ، فَلَمَّا قَفَلْنَا كُنَّا قَرِيبًا مِنَ الْمَدِينَةِ تَعَجَّلْتُ عَلَى بَعِيرٍ لِي قَطُوفٍ، فَلَحِقَنِي رَاكِبٌ مِنْ خَلْفِي فَنَخَسَ بَعِيرِي بِعَنَزَةٍ كَانَتْ مَعَهُ، فَسَارَ بَعِيرِي كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنَ الإِبِلِ، فَالْتَفَتُّ فَإِذَا أَنَا بِرَسُولِ اللهِ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ إِنِّي حَدِيثُ عَهْدٍ بِعُرْسٍ. قَالَ: «أَتَزَوَّجْتَ». قُلْتُ: نَعَمْ. قَالَ: «أَبِكْرًا أَمْ ثَيِّبًا». قَالَ قُلْتُ بَلْ ثَيِّبًا. قَالَ: «فَهَلاَّ بِكْرًا تُلَاعِبُهَا وَتُلَاعِبُكَ». قَالَ: فَلَمَّا قَدِمْنَا ذَهَبْنَا لِنَدْخُلَ، فَقَالَ: «أَمْهِلُوا حَتَّى تَدْخُلُوا لَيْلًا -أَيْ عِشَاءً- لِكَيْ تَمْتَشِطَ الشَّعِثَةُ، وَتَسْتَحِدَّ الْمُغِيبَةُ». [انظر الحديث السابق - فتح ٩/ ٣٤٢].\nذكر فيه حديث جابر أيضًا - ﵁ - المذكور قبله.\n_________\n(^١) ليست في الأصل، والمثبت من \"الصحيح\".","vol":"25","page":159},{"text":"<span data-type='title' id=toc-3208>١٢٣ - باب قوله ﴿وَلَا يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ﴾ الآية، [إِلَى قَوْلِهِ ﴿لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ﴾]</span> (^١)\n٥٢٤٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي حَازِمٍ قَالَ اخْتَلَفَ النَّاسُ بِأَيِّ شَيْءٍ دُووِيَ جُرْحُ رَسُولِ اللهِ - ﷺ - يَوْمَ أُحُدٍ، فَسَأَلُوا سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ، وَكَانَ مِنْ آخِرِ مَنْ بَقِيَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - بِالْمَدِينَةِ، فَقَالَ وَمَا بَقِيَ مِنَ النَّاسِ أَحَدٌ أَعْلَمُ بِهِ مِنِّي، كَانَتْ فَاطِمَةُ ﵍ تَغْسِلُ الدَّمَ عَنْ وَجْهِهِ، وَعَلِيٌّ يَأْتِي بِالْمَاءِ عَلَى تُرْسِهِ، فَأُخِذَ حَصِيرٌ، فَحُرِّقَ فَحُشِيَ بِهِ جُرْحُهُ. [انظر: ٢٤٣ - مسلم: ١٧٩٠ - فتح ٩/ ٣٤٣].\nذكر فيه حديث سهل بن سعد.\nوقد سلف في الطهارة قبيل الغسل (^٢)، وهذِه الآية نزلت بعد الحجاب، وهو نزل بعد أحد بسنتين، وكان سهل إذ ذاك صغيرًا. والزينة: الوجه والكفان. وقيل: واليدان إلى المرفقين. وأورد هنا قصة فاطمة لغسلها الدم عن وجه أبيها، وإبدائها له وجهها.\nوقولها: (فَأُخِذَ حَصِيرٌ فأحرق). كذا في الأصول. وفي نسخة: فحُرِّق.\nبضم الحاء وتشديد الراء، على وجه التكثير أو تعدية، قال الله تعالى: ﴿لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ﴾ [طه: ٩٧] وقرئ بضم الراء: من الغيظ (^٣)، يقال: هو محرق عليك الأرم (^٤) غيظًا (^٥): إذا حكَّ أسنانه بعضها ببعض.\n_________\n(^١) ليست في الأصل.\n(^٢) سلف برقم (٢٤٣)، باب: غسل المرأة أباها الدم عن وجهه.\n(^٣) هي قراءة شاذة، انظر: \"مختصر شواذ القرآن\" ص ٩٢، و\"المحتسب في تبيين وجوه شواذ القراءات\" لابن جني ٢/ ٥٨.\n(^٤) ورد بهامش الأصل: الأرم: الأضراس.\n(^٥) ورد بهامش الأصل: نسبها الجوهري في \"صحاحه\" إلى علي - ﵁ -.","vol":"25","page":160},{"text":"فصل:\nقال المهلب: إنما أبيح للنساء أن يبدين زينتهن؛ لما ذكر في هذِه الآية من أجل الحرمة التي لهن من القرابة والمحرم، إلا في العبيد فإن الحرمة إنما هي من جهة السيادة وأن العبد لا تتطاول عينه إلى سيدته، فهي حرمة ثابتة في نفسه، أبيح للمرأة من إظهار الزينة ما أبيح إلى أبيها وابنها وذوي الحرمة منها، مع أنه لا يظن بحرة الانحطاط إلى عبد، هذا المعلوم من نساء العرب والأكثر في العرف والعادة، وسئل سعيد بن جبير: هل يجوز للرجل أن يرى شعر ختنته؟ فتلا قوله هذِه الآية، فقال: لا أراه فيهم.\nوقال الطبري: في الآية ﴿إِخوَانِهِنَّ﴾: جمع أخ، وأخوة جمع أخ أيضًا، كما يجمع فتى وفتيان، ويجمع فتية أيضًا. وسئل عكرمة والشعبي عن هذِه الآية ﴿لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ﴾ إلى قوله: ﴿أَيْمَانُهُنَّ﴾ [الأحزاب: ٥٥] قلت: ما شأن العم والخال لم يذكرا؟ قال: لأنهما تبع لآبائهما، وكرها أن تضع خمارها عند عمها وخالها (^١). ومن رأى العم والخال داخلين في جملة الآباء أجاز ذلك. وقال النخعي: لا بأس أن ينظر إلى شعر أمه وعمته وخالته.\nوذكر إسماعيل عن الحسن والحسين أنهما كانا لا يريان أمهات المؤمنين. وقال ابن عباس: إن رؤيتهما لهن تحل. وقال إسماعيل: أحسب أن الحسن والحسين ذهبا في ذلك إلى أن أبناء البعولة لم (يذكروا) (^٢) في الآية التي في أمهات المؤمنين، وهي قوله: ﴿لَّا جُنَاحَ\n_________\n(^١) \"تفسير الطبري\" ١٠/ ٣٢٨.\n(^٢) في الأصول: يذكرا، ما أثبتناه هو الصواب.","vol":"25","page":161},{"text":"عَلَيْهِنَّ فِي آبَائِهِنَّ﴾ [الأحزاب: ٥٥]، قال: ﴿وَلَا يُبْدِينَ زِينَتَهُنَّ﴾ الآية [النور: ٣١]، فذهب ابن عباس إلى هذِه الآية، وذهب الحسن والحسين إلى الآية الأخرى.\nوقوله: ﴿وَلَا نِسَائِهِنَّ﴾ [الأحزاب: ٥٥] يعني: ولا حرج عليهن أن لا يحتجبن من نساء المؤمنين. وروي عن (ابن عمر) (^١) - ﵄ - أنه كتب إلى عماله أن لا تترك امرأة من أهل الذمة أن تدخل الحمام مع المسلمات، واحتج بهذِه الآية (^٢).\nواختلف السلف في قوله تعالى: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ﴾ [النور: ٣١] قال سعيد بن المسيب: لا تغرنكم هذِه الآية، إنما عني بها الإماء ولم يعن بها العبيد. وكان الشعبي يكره أن ينظر المملوك إلى شعر مولاته، وهو قول عطاء ومجاهد. وقال ابن عباس - ﵄ -: لا بأس أن ينظر المملوك إلى شعر مولاته (^٣). فدل على أن الآية عنده على العموم في المماليك والخدم، قاله إسماعيل، وهذا على القولين، فكانت عائشة وسائر أمهات المؤمنين يدخلن عليهن مماليكهن.\nقال إسماعيل: وإنما جاز للمملوك أن ينظر إلى شعر مولاته ما دام مملوكًا؛ لأنه لا يجوز له أن يتزوجها ما دام مملوكًا، وهو كذوي المحارم، كما لا يجوز لذوي المحارم بها أن يتزوجوهن، ولا يدخل العبد في المحرم الذي يجوز للمرأة أن تسافر معه؛ لأن حرمته منها لا تدوم، وقد يمكن أن تعتقه في سفرها فيحل له (تزويجها) (^٤).\n_________\n(^١) ورد بهامش الأصل: كذا في أصله: ابن عمر. وحذف (ابن) هو الصواب.\n(^٢) رواه عبد الرزاق في \"المصنف\" ١/ ٢٩٦ (١١٣٦).\n(^٣) روى هذِه الآثار ابن أبي شيبة ٤/ ١١ (١٧٢٦٤ - ١٧٢٦٦، ١٧٢٦٨).\n(^٤) كذا في الأصول، ولعل الصواب: تزوجها.","vol":"25","page":162},{"text":"فإن قلت: فحديث أم عطية: كنا نداوي الكلمى (^١). والحديث الآخر أن النساء كن ينقلن القرب على متونهن، وسوقهن مكشوفات، حتى يرى خدم سوقهن في المغازي مع رسول الله - ﷺ - (^٢)، يخالف الآية وحديث سهل.\nقلت: لا؛ لأنه إن صح أن ما ظهر من سوقهن غير الخدم، مما لا يجوز كشفه، فالأحاديث منسوخة بسورة النور والأحزاب؛ لأنهما من آخر ما نزل بالمدينة من القرآن، وإجماع الأمة أنه غير جائز للمرأة أن تظهر شيئًا من عوراتها لذي رحمها، فكيف (بالأجانب) (^٣) وكذلك لا يجوز لها أن تظهر عورتها للنساء أيضًا (^٤).\nونقل ابن التين عن مالك أنه لا بأس أن يرى المكاتب شعر سيدته إن كان وغدًا، وكذلك العبد (^٥). وقال محمد بن عبد الحكم: يرى شعر سيدته إن كان وغدًا ولا يخلو معها في بيت، واختلف في عبد زوجها وعبد الأجنبي.\n_________\n(^١) سلف برقم (٣٢٤).\n(^٢) سلف برقم (٢٨٨٠).\n(^٣) في الأصول: بالأحاديث، والمثبت من \"ابن بطال\"، وهو الصواب.\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ٣٧١ - ٣٧٤.\n(^٥) انظر: \"المنتقى\" ٦/ ١٨٤.","vol":"25","page":163},{"text":"<span data-type='title' id=toc-3209>١٢٤ - باب: قوله تعالى: ﴿وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ﴾</span>\n٥٢٤٩ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - سَأَلَهُ رَجُلٌ شَهِدْتَ مَعَ رَسُولِ اللهِ - ﷺ - الْعِيدَ أَضْحًى أَوْ فِطْرًا قَالَ: نَعَمْ لَوْلَا مَكَانِي مِنْهُ مَا شَهِدْتُهُ -يَعْنِى مِنْ صِغَرِهِ- قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - فَصَلَّى ثُمَّ خَطَبَ، وَلَمْ يَذْكُرْ أَذَانًا وَلَا إِقَامَةً، ثُمَّ أَتَى النِّسَاءَ فَوَعَظَهُنَّ وَذَكَّرَهُنَّ وَأَمَرَهُنَّ بِالصَّدَقَةِ، فَرَأَيْتُهُنَّ يَهْوِينَ إِلَى آذَانِهِنَّ وَحُلُوقِهِنَّ يَدْفَعْنَ إِلَى بِلَالٍ، ثُمَّ ارْتَفَعَ هُوَ وَبِلَالٌ إِلَى بَيْتِهِ. [انظر: ٩٨ - مسلم: ٨٨٤ (١) و(١٣) - فتح ٩/ ٣٤٤].\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ - سَأَلَهُ رَجُلٌ: شَهِدْتَ مَعَ رَسُول اللهِ - ﷺ - العِيدَ أَضْحًى أَوْ فِطْرًا؟ قَالَ: نَعَمْ. إلى أن قال: وَأَمَرَهُنَّ بِالصَّدَقَةِ، فَرَأَيْتُهُنَّ يَهْوِينَ إِلَى آذَانِهِنَّ وَحُلُوقِهِنَّ ويَدْفَعْنَ إِلَى بِلَالٍ .. الحديث.\nوقد سلف في الصلاة والعيد (^١)، وكان ابن عباس في هذا الوقت ممن لم يطلع على عورات النساء، ولذلك قال: ولولا مكاني من الصغر ما شهدته. وكان بلال من البالغين، وقال تعالى: ﴿لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ﴾ [النور: ٥٨]. فأجرى الذين ملكت أيمانهم مجرى من لم يبلغ الحلم، وأمر بالاستئذان في العورات الثلاث؛ لأن الناس يتكشفون في تلك الأوقات، ولا يكونون من الستر فيها كما يكونون في غيرها.\n_________\n(^١) سلف برقم (٨٦٣، ٩٦٤).","vol":"25","page":164},{"text":"فصل:\nلم يختلف فقهاء الأمصار أن العيد لا أذان له ولا إقامة، وإنما يقال فيه: الصلاة جامعة. واختلف فيمن ابتدع الأذان أولًا، فقيل: عبد الله بن الزبير، وقيل: معاوية. وقال ابن حبيب: هشام (^١). وقال الداودي: قيل مروان. وقيل: زياد، ذكره ابن التين.\nوقوله: (يُهوي). هو بضم الياء من أهوى، إذا أراد أن يأخذ شيئًا.\n_________\n(^١) انظر: \"المنتقى\" ١/ ٣١٥.","vol":"25","page":165},{"text":"<span data-type='title' id=toc-3210>١٢٥ - باب قَوْلِ الرَّجُلِ لِصَاحِبِهِ هَلْ أَعْرَسْتُمُ اللَّيْلَةَ وَ] (^١) طَعْنِ الرَّجُلِ ابْنَتَهُ فِى الْخَاصِرَةِ عِنْدَ الْعِتَابِ</span>\n٥٢٥٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ عَاتَبَنِي أَبُو بَكْرٍ وَجَعَلَ يَطْعُنُنِي بِيَدِهِ فِي خَاصِرَتِي فَلَا يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلاَّ مَكَانُ رَسُولِ اللهِ - ﷺ - وَرَأْسُهُ عَلَى فَخِذِي. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح ٩/ ٣٤٤].\nذكر فيه حديث عَائِشَةَ - ﵂ -: عَاتبَنِي أَبُو بَكْرٍ وَجَعَلَ يَطْعُنُ بِيَدِهِ في خَاصِرَتِي فَلَا يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلَّا مَكَانُ رَسُولِ اللهِ - ﷺ - وَرَأْسُهُ عَلَى فَخِذِي ..\nوهو حديث مختصر من حديث التيمم السابق في الطهارة (^٢). زاد ابن بطال أول الترجمة: قول الرجل لصاحبه: هل أعرستم الليلة وطعن .. إلى آخره -وتوبع- ثم قال: لم يخرج فيه هنا حديثًا، وأخرج في أول كتاب العقيقة رواية أنس - ﵁ -، قال: كان ابن لأبي طلحة يشتكي فخرج أبو طلحة، فقبض الصبي، فلما رجع أبو طلحة قال: ما فعل ابني؟ قالت أم سليم: هو أسكن مما كان .. الحديث. إلى أن قال: أعرستم الليلة؟ فذكره (^٣).\nوقولها: (يَطْعُنُنِي) هو بضم العين؛ لأنه باليد، والطعن بالقول بالفتح، ذكره ابن فارس عن بعضهم (^٤)، وفي رواية أبي زيد: بيديه.\n_________\n(^١) ساقطة من الأصل.\n(^٢) سلف برقم (٣٣٤).\n(^٣) سيأتي برقم (٥٤٧٠).\n(^٤) \"مجمل اللغة\" ٢/ ٥٨٣.","vol":"25","page":166},{"text":"وفيه: إكرام المرأة زوجها، وتسمية الولد أباه باسمه، وأدب الرجل ابنته، وأن الرجل الفاضل والصديق الملاطف يجوز أن يسأل صديقه عما يفعله إذا خلا مع أهله، ولا حرج عليه في ذلك.\nوفيه: أن من أصيب بمصيبة لم يعلم بها أنه لا يهجم عليه بالتفزيع بذكرها والتعظيم لها عند تعريفه بها، بل يرفق به في القول، ويعرض له بألطف التعريض؛ لئلا يحدث عليه في نفسه ما هو أشد منها؛ فقد جبل الله النفوس على غاية الضعف، والناس متباينون في الصبر على المصائب، ولا سيما عند الصدمة الأولى.\nوفيه: أن للأب أن يعاتب ابنته بمحضر زوجها، ويتناولها بضرب وتهديد وغير ذلك، وذلك مباح له. وقد أخرجه في الحدود، في باب: من أدب أهله وغيرهم دون السلطان (^١).\nفائدة:\nحديث أنس الذي أوردناه، وهو سؤال الرجل عما فعله في أهل بيته مستثنى من النهي عنه؛ لأنها حالة بسط وتسلية للمصائب، لا سيما مع الصلاح وانتفاء المظنة وسقط المزاح. وحديث الباب دال على إمساك الخاصرة في مثل هذِه الحالة، وهو مستثنى من المنع.\nآخر شرح النكاح لله الحمد.\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٧/ ٣٧٥ - ٣٧٦.\nوانظر الحديث الآتي في الحدود برقم (٦٨٤٤).","vol":"25","page":167},{"text":"٦٨\nكتاب الطلاق","vol":"25","page":169},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3211>٦٨ - كتاب الطلاق</span>\n<span data-type='title' id=toc-3212>١ - باب قَوْلُ اللهِ تَعَالَى: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ﴾ [الطلاق: ١]</span>\n﴿أَحْصَيْنَاهُ﴾ [يس: ١٢]: حَفِظْنَاهُ وَعَدَدْنَاهُ، وَطَلَاقُ السُّنَّةِ أَنْ يُطَلِّقَهَا طَاهِرًا مِنْ غَيْرِ جِمَاعٍ، وَيُشْهِدُ شَاهِدَيْنِ.\n\n٥٢٥١ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّهُ طَلَّقَ امْرَأَتَهُ وَهْىَ حَائِضٌ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَسَأَلَ عُمَرُ بْنُ الْخَطَّابِ رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «مُرْهُ فَلْيُرَاجِعْهَا، ثُمَّ لِيُمْسِكْهَا حَتَّى تَطْهُرَ، ثُمَّ تَحِيضَ، ثُمَّ تَطْهُرَ، ثُمَّ إِنْ شَاءَ أَمْسَكَ بَعْدُ، وَإِنْ شَاءَ طَلَّقَ قَبْلَ أَنْ يَمَسَّ، فَتِلْكَ الْعِدَّةُ الَّتِى أَمَرَ اللهُ أَنْ تُطَلَّقَ لَهَا النِّسَاءُ». [انظر: ٤٩٠٨ - مسلم: ١٤٧١ - فتح ٩/ ٣٤٥].","vol":"25","page":171},{"text":"أصله: الإطلاق، وهو الإرسال والترك، ومنه قولهم: طلقت البلاد أي: تركتها. وطلقت بفتح اللام أفصح من ضمها، وطالقة: لغة مرجوحة.\nثم ذكر البخاري قول الله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ﴾ [الطلاق: ١] واستفتح بها؛ لأنها دالة على إباحة الطلاق، الخطاب له والمؤمنون داخلون معه (فيه) (^١)، والمعنى: إذا أردتم طلاق النساء، كقوله: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ [المائدة: ٦] وقد فعله الشارع بحفصة ثم راجعها.\nقال قتادة، عن أنس: وفي ذلك نزلت الآية، ذكره الواحدي، وقال لابن عمر - ﵄ - كما ستعلمه: \"فإن شاء أمسك وإن شاء طلق\". وقال السدي: إنها نزلت فيه (^٢).\nوقال مقاتل: نزلت فيه وفي عقبة بن عمرو المازني، وطفيل بن الحارث بن المطلب، وعمرو بن سعيد بن العاصي (^٣).\nثم قال البخاري: ﴿أَحْصَيْنَاهُ﴾: حفظناه وعددناه. وهو كما قال.\nثم قال: وطلاق السنة أن يطلقها طاهرًا من غير جماع، هو كما قال، كما ستعلمه إن شاء الله تعالى.\nويشهد شاهدين في تفسير ابن عباس - ﵄ -، قال عبد الله: وذلك أن ابن عمر ونفرًا معه من المهاجرين كانوا يطلقون لغير عدة، ويراجعون بغير شهود، فنزلت.\n_________\n(^١) من (غ).\n(^٢) \"أسباب النزول\" ص ٤٥٦.\n(^٣) انظر: \"تفسير ابن أبي حاتم\" ١٠/ ٣٣٥٩.","vol":"25","page":172},{"text":"ثم ساق البخاري حديث نافع عن ابن عمر - ﵄ - أنه طلق امرأته، وهي حائض على عهد رسول الله - ﷺ -، فسأل عمر بن الخطاب رسول الله - ﷺ - عن ذلك، فقال: \"مُرْهُ فَلْيُرَاجِعْهَا، ثُمَّ لِيُمْسِكْهَا حَتَّى تَطْهُرَ، ثُمَّ تَحِيضَ، ثُمَّ تَطْهُرَ، ثُمَّ إِنْ شَاءَ أَمْسَكَ بَعْدُ، وَإِنْ شَاءَ طَلَّقَ قَبْلَ أَنْ يَمَسَّ، فَتِلْكَ العِدَّةُ التِي أَمَرَ اللهُ أَنْ تُطَلَّقَ لَهَا النِّسَاءُ\"، وقد سلف في سورة الطلاق (^١).\nرواه عن نافع مالك هنا -وهناك ابن جريج والليث (^٢) - وكذا رواه الزهري عن سالم، عن أبيه (^٣)، ورواه يونس بن جبير (^٤) وسعيد بن جبير (^٥) وأنس بن سيرين (^٦) وأبو الزبير (^٧) وزيد بن أسلم (^٨)، كلهم عن ابن عمر، وقال فيه: \"مره فليراجعها حتى تطهير، ثم إن شاء طلق وإن شاء أمسك\" ولم يقولوا فيه: \"ثم تحيض ثم تطهير\".\nوقام الإجماع أن من طلق امرأته طاهرًا في طهر لم يمسها فيه أنه مطلق للسنة -كما ذكره البخاري- والعدة التي أمر الله بها، وأن له الرجعة إذا كانت مدخولًا بها قبل انقضاء العدة، فإذا انقضت فهو كغيره (^٩).\n_________\n(^١) سلف برقم (٤٩٠٨).\n(^٢) مسلم (١٤٧١).\n(^٣) سيأتي برقم (٧١٦٠).\n(^٤) سيأتي برقم (٥٢٥٨، ٥٣٣٣).\n(^٥) سيأتي برقم (٥٢٥٣).\n(^٦) الحديث التالي.\n(^٧) مسلم (١٤٧١/ ١٤).\n(^٨) ذكره أبو داود عقب حديث (٢١٨٥)\n(^٩) انظر: \"الإشراف\" ١/ ١٤٠ - ١٤١.","vol":"25","page":173},{"text":"وذهب مالك وأبو يوسف والشافعي إلى ما رواه نافع عن ابن عمر، فقالوا: من طلق امرأته حائضًا، ثم راجعها [فإنه] (^١) يمسكها حتى تطهير، ثم تحيض ثم تطهير، ثم إن شاء طلق قبل أن يمس وإن شاء أمسك (^٢).\nوذهب أبو حنيفة وأكثر أهل العراق إلى ما رواه يونس وغيره عن ابن عمر، فقالوا: يراجعها، فإذا طهرت طلقها إن شاء (^٣).\nوإلى هذا ذهب المزني (^٤)، وقالوا: لما أمر المطلق في الحيض بالمراجعة؛ لأن طلاقه ذلك أخطأ فيه السنة، أُمِرَ بمراجعتها؛ ليخرجها من أسباب الخطأ، ثم يتركها حتى تطهير من تلك الحيضة، ثم إن شاء طلقها طلاقًا صوابًا. ولم يروا للحيضة الثانية بعد ذلك معنى (^٥).\nأما الباقون فقالوا: للطهر الثاني والحيضة الثانية معان صحيحة، منها أنه لما طلق في الموضع الذي نهي عنه أُمِرَ بمراجعتها ليوقع الطلاق على سنتة ولا يطول في العدة على امرأته، فلو أبيح له أن يطلقها فإذا طهرت من تلك الحيضة كانت في معنى المطلقة قبل البناء، لا عدة عليها ولابُدَّ لها أن تبني على عدتها الأولى، فأراد تعالى على لسان رسوله أن يقطع حكم الطلاق الأول بالوطء؛ لئلا يراجعها على نية الفراق حتى يعتقد إمساكها، ولو طهرًا واحدًا إذا وطئها في طهر لم يتهيأ له أن يطلقها فيه؛ لأنه قد نُهي أن يطلقها في\n_________\n(^١) في الأصل (ثم)، والمثبت هو الأليق بالسياق.\n(^٢) انظر: \"الاستذكار\" ١٨/ ١٢، \"الإشراف\" ١/ ١٤٠.\n(^٣) انظر: \"شرح معاني الآثار\" ٣/ ٥٣، \"مختصر الطحاوي\" ص ١٩٢.\n(^٤) \"مختصر المزني\" ٤/ ٦٨ - ٦٩.\n(^٥) انظر: \"شرح معاني الآثار\" ٢/ ٥٣.","vol":"25","page":174},{"text":"طهر قد مسها فيه حتى تحيض بعده ثم تطهير، فإذا طلقها بعد ذلك استأنفت عدتها من ذلك الوقت ولم تبن.\nوقالوا: إن الطهر الثاني جعل للإصلاح الذي قال تعالى: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ﴾ [البقرة: ٢٢٨] لأن حق المرتجع ألا يرتجع رجعة ضرار؛ لقوله تعالى: ﴿وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا﴾ [البقرة: ٢٣١]\nقالوا: فالطهر الأول فيه الإصلاح بالوطء، ولا يعلم صحة المراجعة إلا بالوطء المبتغى بالنكاح والمراجعة في الأغلب، فكان ذلك الطهر موضعًا للوطء الذي تستيقن به المراجعة، فإذا مسها لم يكن له سبيل إلى طلاقها في طهر قد مسها فيه للنهي عن ذلك ولإجماعهم على أنه لو فعل ذلك لكان مطلقًا لغير العدة، فقيل له: دعها حتى تحيض أخرى ثم تطهير، ثم طلق إن شئت قبل أن تمس.\nوقد جاء هذا المعنى منصوصًا عن ابن عمر - ﵄ - من حديث عبد الحميد بن جعفر: حدثني نافع عن ابن عمر - ﵄ - أنه طلق امرأته وهي في دمها حائض، فأمره رسول الله - ﷺ - أن يراجعها، فإذا طهرت مسها حتى إذا طهرت أخرى، فإن شاء طلقها وإن شاء أمسكها.\nقالوا: ولو أبيح له أن يطلقها بعد الطهر من تلك الحيضة كان قد أمر أن يراجعها ليطلقها فأشبه النكاح إلى أجل أو نكاح المتعة، فلم يجعل له ذلك حتى يطأ (^١).\nوقال ابن أبي صفرة: إنما أجبر ابن عمر على الرجعة؛ لأنه طلق في الحيض وهي لا تعتد بها، ولم يبح له التطليق في أول طهر؛ لأن فيه\n_________\n(^١) انظر: \"التمهيد\" ١٥/ ٥٣ - ٥٦.","vol":"25","page":175},{"text":"تستكمل الرجعة، ففرعها له لاستكمال الرجعة بالوطء إن شاء، ثم لم يبح له بعد الوطء الطلاق؛ لأنه شرط ألا يطلقها إلا في طهر لم يمسها فيه؛ لتكون الحيضة التي قبل الطلاق للمبالغة في براءة الرحم، وقد قال به مالك في الأمة، فاستحسن للبائع أن يستبرئها بحيضة قبل البيع، ثم لا يجتزئ بها عن حيضة المواضعة، ولا بد من الإتيان بالحيضة بعد البيع، كما لا بد من الإتيان بثلاث حيض بعد الطلاق، الواحدة منهن للفصل به بين (الثنتين) (^١)، والثنتان (^٢) للمبالغة في براءة الرحم، ألا ترى أنها إن تزوجت قبل حيضة نكاحًا فاسدًا أن الولد للأول، وإن تزوجت بعد حيضة نكاحًا فاسدًا أن الولد للثاني.\nفي رواية المصريين عن مالك: فحصلت أربع حيض: (واحدة) (^٣) قبل الطلاق للمبالغة،\nوواحدة بعد الطلاق للفصل بين الثنتين (^٤)، (والثانية والثالثة) (^٥) للمبالغة في براءة الرحم (^٦).\nتذنيب: قد علمت طلاق السنة، والحاصل أن طلاق السنة المجتمع عليه أن يطلق طاهرًا من غير جماع واحدة، ثم يتركها إذا أراد المقام على فراقها ثلاث حيض، فإذا طعنت في الحيضة الثالثة فلا رجعة، ولكن إن شاءت وشاء أن يجدد نكاحًا كان ذلك لهما.\n_________\n(^١) في الأصل النسبتين، والمثبت هو الصواب، وهو المواقق للمعنى.\n(^٢) يقصد الحيضتين الأخيرتين.\n(^٣) من (غ).\n(^٤) في الأصل: النسبتين، والمثبت هو الصواب، وهو الموافق للمعنى.\n(^٥) الصواب أن يقول: والثالثة والرابعة؛ لأن هذا هو العد الصحيح وقد وقع في \"شرح ابن بطال\": والثانية والثالثة، وأثبت محققه والثالثة الرابعة من نسخة سماها (هـ) في الكتاب، وأشار إلى أن الثانية والثالثة من النسخة التي اعتبرها أصلًا.\n(^٦) انظر: \"شرح ابن بطال\" ٧/ ٣٨٠.","vol":"25","page":176},{"text":"ومعنى قوله: ﴿لَعَلَّ اللهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ [الطلاق: ١] أي: بعد طلاق الواحدة، فإذا طلقها ثلاثًا فلا رجعة.\nوقال أهل العراق: إن طلقها طاهرًا من غير جماع ثم أوقع عند كل حيضة تطليقة، فهو أيضًا عندهم طلاق سنة، وإن فعل ما قال مالك فهي عندهم سنة أيضًا.\nوقال الشافعي: إذا طلقها طاهرًا من غير جماع فهو طلاق السنة، وإن كان طلق ثلاثًا، وقد تعدى من جاوز طلاق السنة، ﴿ذَلِكَ يُوعَظُ بِهِ مَنْ كَانَ مِنْكُمْ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِر﴾.\nوأما ابن حزم فقال: من أراد طلاق امرأة قد وطئها فلا يحل له أن يطلقها في حيضها ولا في طهر وطئها فيه، وإن طلقها طلقتين أو طلقة في طهر وطئها فيه، أو في حيضها لم ينفذ ذلك الطلاق، وهي امرأته كما كانت، إلا أن يطلقها كذلك ثالثة أو ثلاثًا مجموعة فيلزمه، فإن طلقها في طهر لم يمسها فيه فهو طلاق سنة لازم كيفما أوقعه، إن شاء طلقة واحدة، وإن شاء طلقتين مجموعتين، وإن شاء ثلاثًا مجموعة، فإن كانت حاملًا منه أو من غيره فله أن يطلقها حاملًا، وهو لازم ولو إثر وطئه إياها، فإن كان لم يطأها قط فله أن يطلقها في حال طهرها، وفي حال حيضها، وإن شاء واحدة أو اثنتين أو ثلاثًا، وإن كانت لم تحض قط أو انقطع حيضها طلقها، كما قلنا في الحامل.\nقال: وقد اختلف الناس في الطلاق في الحيض إن طلق الرجل كذلك، أو في طهر وطئها فيه، هل يلزم الطلاق أم لا؟ وقد ادعى بعض القائلين بهذا أنه إجماع، والخلاف موجود. روينا من طريق عبد الرزاق، عن وهب بن نافع أن عكرمة أخبره أنه سمع ابن عباس يقول: الطلاق على أربعة وجوه: وجهان حلال، ووجهان حرام.","vol":"25","page":177},{"text":"أما الحلال: فأن يطلقها من غير جماع، أو حاملًا مستبينًا حملها، وأما الحرام: فأن يطلقها حائضًا أو حين يجامعها، لا يدري اشتمل الرحم على ولد أم لا؟\nقال: ومن المحال أن يجيز ابن عباس ما يخبر بأنه حرام.\nوذكر حديث ابن عمر - ﵄ - أنه لا يعتد بذلك السالف في سورة الطلاق.\nقال: ومن طريق عبد الرزاق عن ابن جريج، عن عبد الله بن طاوس، عن أبيه: أنه كان لا يرى طلاقًا ما خالف وجه الطلاق ووجه العدة، وكان يقول: وجه الطلاق: أن يطلقها طاهرًا عن غير جماع، وإذا استبان حملها.\nومن حديث همام، عن قتادة، عن خلاس بن عمرو، أنه قال في الرجل يطلق امرأته وهي حائض قال: لا تعتد بها.\nوأما إمضاء الطلاق في الحيض أو في طهر جامعها فيه، فليس فيه عن أحد من الصحابة من غير رواية عن ابن عمر.\nوقد عارضها ما هو أحسن منها عنه، وروايتين ساقطتين، عن عثمان وزيد بن ثابت، إحديهما رويناها عن رواية ابن وهب، عن ابن سمعان، عن رجل أخبره: أن عثمان كان يقضي في المرأة التي يطلقها زوجها وهي حائض أنها لا تعتد بحيضتها تلك، وتعتد بعدها ثلاثة قروء.\nوالأخرى من طريق عبد الرزاق عن هشام بن حسان، عن قيس بن سعد مولى بن علقمة، عن رجل، عن زيد بن ثابت قال: من طلق امرأته وهي حائض يلزمه الطلاق وتعتد بثلاث حيض (^١).\n_________\n(^١) \"المحلى\" ١٠/ ١٦١ - ١٦٤.","vol":"25","page":178},{"text":"فصل:\nاختلف العلماء في معنى قوله - ﵇ -: \"مُرْهُ فَلْيُرَاجِعْهَا\". فقال مالك: الأمر محمول على الوجوب، ومن طلق زوجته حائضًا أو نفساء، فإنه يجبر على رجعتها (^١). فسوى دم النفاس بدم الحيض.\nقال مالك وأكثر أصحابه: يجبر على الرجعة في الحيض التي طلق فيها، وفي الطهر بعدها، وفي الحيضة بعد الطهر، وفي الطهر بعدها، ما لم تنقض عدتها، إلا أشهب فإنه قال: يجبر على رجعتها في الحيضة الأولى خاصة، فإذا طهرت منها لم يجبر على رجعتها (^٢).\nقال ابن أبي ليلى، وهو قول الكوفيين، والأوزاعي، والشافعي، وأحمد، وإسحاق، وأبي ثور، وابن حبيب، يؤمر برجعتها ولا يجبر على ذلك (^٣) وحملوا الأمر في ذلك على الندب؛ ليقع الطلاق على سنته، ولم يختلفوا أنها إذا انقضت عدتها أنه لا يجبر على رجعتها، فدل على أن الأمر بمراجعتها ندب.\nوحجة من قال: يجبر على رجعتها قوله: \"مُرْهُ فَلْيُرَاجِعْهَا\" وأمره فرض، وأجمعوا أنه إذا طلقها في طهر قد مسها فيه أنه لا يجبر على رجعتها، ولا يؤمر بذلك، وإن كان قد أوقع الطلاق على غير سنته.\nووهم من قال أن قوله: \"مُرْهُ فَلْيُرَاجِعْهَا\" من كلام ابن عمر لا من كلام رسول الله - ﷺ -؛ لأنه صريح فيه، وقولهم: إنه أمر عمر لا ابنه، أغرب منه.\n_________\n(^١) \"المدونة\" ٢/ ٧٠.\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ٨٩.\n(^٣) انظر: \"مختصر الطحاوي\" ص ١٩٢، و\"الاستذكار\" ١٨/ ٢١ - ٢٣، و\"الإشراف\" ١/ ٢٨١، و\"المغني\" ١٠/ ٣٢٨.","vol":"25","page":179},{"text":"فصل:\nقال ابن بطال: اختلف في صفة طلاق السنة فقال مالك: هو أن يطلق واحدة في طهر لم يمسها فيه، ثم يتركها حتى تنقضي العدة برؤية الدم من أول الحيضة الثالتة، وهو قول الليث والأوزاعي (^١).\nوقال أبو حنيفة وأصحابه: هذا حسن من الطلاق، وله قولٌ آخر قال: إذا أراد أن يطلقها ثلاثًا طلقها عند كل طهر واحدة من غير جماع، وهو قول الثوري وأشهب (^٢).\nوقال: من طلق امرأته في طهر لم يمسها فيه واحدة، فإذا حاضت وطهرت طلقها أخرى، ثم إذا حاضت وطهرت طلقها، قال: فهو مطلق للسنة، وكلا القولين عند الكوفيين طلاق سنة، قالوا: لما كان طلاق السنة في طهر لم تمس فيه، وكانت الزوجة الرجعية - يلزمها [ما] (^٣) أردفه من الطلاق في عدتها بإجماع، كان له أن يوقع في كل طهر لم يمسها فيه طلقة؛ لأنها زوجة مطلقة في طهر لم تمس فيه.\nوقد روي هذا القول عن ابن مسعود أنه طلاق السنة (^٤)، وليس هو عند مالك وسائر أصحابه مُطلقًا لها، وكيف يكون ذلك والثانية لا يكون بعدها إلا حيضتان، والثالث لا يكون بعدها إلا واحدة، وهذا خلاف السنة في العدة، ومن طلق كما قال مالك شهد له الجميع بأنه مطلق للسنة.\nوزعم المرغيناني أن الطلاق عند أصحاب أبي حنيفة على ثلاثة\n_________\n(^١) انظر: \"المدونة\" ٢/ ٦٦، \"مختصر اختلاف العلماء\" ٢/ ٣٧٥.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٧٥، \"النوادر والزيادات\" ٥/ ٨٧ - ٨٨.\n(^٣) زيادة يقتضيها السياق من \"شرح ابن بطال\" ٧/ ٣٨٢.\n(^٤) رواه النسائي في \"المجتبى\" ٦/ ١١٤.","vol":"25","page":180},{"text":"أوجه: أحسن: كما سلف عندنا في السنة، وحسن: وهو ما ذكرناه في القول الثاني، وبدعي: وهو أن يطلقها ثلاثًا بكلمة واحدة، أو ثلاثًا في طهر واحد، فإذا فعل ذلك وقع الطلاق وكان عاصيًا (^١).\nوقال النخعي: بلغنا عن أصحاب رسول الله - ﷺ - أنهم كانوا يستحبون ألا يزيدوا في الطلاق على واحدة حتى تنقضي العدة (^٢).\nقال الشافعي وأحمد وأبو ثور: ليس في عدد الطلاق سنة ولا بدعة، وإنما السنة في وقت الطلاق، فمن طلق امرأته واحدة أو ثلاثًا في طهر لم يصبها فيه، فهو مطلق للسنة، وحجتهم قوله تعالى: ﴿فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ [الطلاق: ١] ولم يخص واحدة من اثنتين، ولا ثلاثة.\nوكذلك أمر ابن عمر بالطلاق في القرء الثاني، ولم يخص واحدة من غيرها.\nومن جهة النظر أن من جاز له أن يوقع واحدة جاز له أن يوقع ثلاثًا، وإنما السنة وردت في الموضع الذي يخشى فيه الحمل أو تطول فيه العدة، فإذا كان طهر لم يمسها فيه أمن فيه الحمل، رجاء أن يوقع ما شاء من الطلاق في ذلك الموضع، فيقال لهم: المراد بالآية: أن لا يطلق في الحيض.\nوكذا حديث ابن عمر، وليس فيهما ما يتضمن العدد، وكيف يرفع العدد من دليل آخر، ولم ينكر الشارع الطلاق، وإنما أنكر موضعه فعلمه كيف يوقعه وعن عمر وابنه: من يطلق ثلاثًا فقد عصى ربه، لو كان كما ذكر لبطل (^٣).\n_________\n(^١) \"الهداية\" ١/ ٢٤٧.\n(^٢) رواه عبد الرزاق ٦/ ٣٠٢ (١٠٩٢٦)، ابن أبي شيبة ٤/ ٥٨ (١٧٧٣٧).\n(^٣) انظر: \"اختلاف الفقهاء\" للمروزي ٢٣٨ - ٢٤٠.","vol":"25","page":181},{"text":"فائدة:\nقوله: ﴿لَا تَدْرِي لَعَلَّ اللهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ [الطلاق: ١] أجمع أهل التفسير أنه يعني: به الرجعة في العدة، قالوا: وأي أمر يحدث بعد الثلاث (^١).\nفدل أن الارتجاع لا يسوغ إلا في المطلقة بدون الثلاث. وقد روي عن عمر وابنه وعلي وابن مسعود وابن عباس وأبي موسى وغيرهم إظهار النكير على موقع الثلاث في مرة، كما قاله ابن القصار، وكان عمر - ﵁ - يوجعه ضربًا ويفرق بينهما (^٢).\nفصل:\nفي حديث الباب أيضًا حجة لأهل المدينة والشافعي أن الأقراء: الأطهار (^٣)، حيث أخبر أن الطلاق للعدة لا يكون إلا في طهر تعتد به، وموضع يحسب به من عدتها ويستقبلها من حينئذ، وكان هذا منه بيانًا لقوله تعالى: ﴿فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ [الطلاق: ١]، واللام: بمعنى: في؛ لقوله: ﴿لِيَوْمَ الْقِيَامَةِ﴾ [الحج: ٩] أي: فيه، وقد قرئت لقبل عدتهم. أي: لاستقبال عدتهن.\nونهى عن الطلاق في الحيض؛ لئلا يستقبل العدة في تلك الحيضة عند الجمع؛ لأن من قال: الأقراء: الحيض، لا يجتزئ بتلك الحيضة من الثلاث حيض عنده حتى يستقبل حيضة بعد طهر، وكذلك لو طلق عندهم في طهر لم يعتد إلا بالحيضة المقبلة بعد الطهر الذي طلقت\n_________\n(^١) انظر: \"تفسير الماوردي\" ٦/ ٣٠.\n(^٢) رواه ابن أبي شيبة ٤/ ٦٢ (٨٤٧٧١).\n(^٣) انظر: \"الاستذكار\" ١٨/ ٢٦.","vol":"25","page":182},{"text":"فيه، وجعلوا عليها ثلاثة قروء وشيئًا آخر، وذلك خلاف الكتاب والسنة، ويلزمهم أن يقولوا: إنها مثل الحيضة في غير عدة.\nوهذا خلاف قوله تعالى: ﴿فَطلِّقُوهُنَّ لِعِدَّتِهِنَ﴾ [الطلاق: ١]، ولقوله: \"فتلك العدة التي أمر الله أن تطلق لها النساء\". وسيأتي بيان مذاهب العلماء فيه في العدة.\nفصل:\nالأمر بالرجعة والطلاق دال على وقوعه، وقد خالف فيه داود، وقد مضى كلام ابن حزم فيه.\nفصل:\nروى الدارقطني في آخر حديث ابن عمر هذا: \"وهي واحدة\" (^١). وأجاب عنها ابن حزم بجوابين أحدهما: لعلها ليست من كلام رسول الله - ﷺ -. (^٢) وليس كما قال، فالرفع صريح فيها، وقد أخرجه ابن وهب في \"مسنده\" من حديث ابن عيينة عن نافع، فذكر الحديث.\nوفيه: فقال ابن أبي ذئب في الحديث: عن رسول الله - ﷺ -: وهي واحدة قال: وحدثني حنظلة بن أبي سفيان، سمع سالمًا يحدث، عن أبيه، عن النبي - ﷺ -.\nثانيها: أن قوله: \"واحدة\". أي: واحدة أخطأ فيها ابن عمر، أو قضية واحدة لازمة لكل مطلق (^٣)، وهو عجيب؛ فالأمر بالمراجعة دليل على الاعتداد بها؛ لأن الرجعة لا تكون إلا عن طلاق.\n_________\n(^١) \"السنن\" ٤/ ٩.\n(^٢) \"المحلى\" ١٠/ ١٦٥.\n(^٣) \"المحلى\" ١٠/ ١٦٥.","vol":"25","page":183},{"text":"وفي \"صحيح مسلم\" قال عبد الله: فراجعتها، وحسبت لها التطليقة التي طلقتها (^١). وعند البخاري: حسبت على بتطليقة (^٢). ولعبد الرزاق، عن ابن جريج، عن نافع قال: سألناه هل حسبت تطليقة عبد الله بن عمر امرأته حائضًا على عهد رسول الله - ﷺ -؟ قال: نعم (^٣).\nوللبيهقي، عن عبيد الله، عن نافع قال: فاعتد ابن عمر بالتطليقة ولم تعتد امرأته بحيضة، ولابن قانع من حديث عبد العزيز بن صهيب، عن أنس مرفوعًا: \"من طلق في بدعة ألزمناه بدعته\" (^٤).\nوللدارقطني عن معاذ مرفوعًا: \"يا معاذ، من طلق في بدعة واحدة أو اثنتين أو ثلاثًا ألزمناه بدعته\" (^٥).\nوله عن ابن عمر - ﵄ - فقال عمر: يا رسول الله، أفتحتسب بتلك التطليقة؟ قال: \"نعم\" (^٦). وللنسائي عن سالم بن عبد الله قال: طلقت امرأتي. الحديث.\nوفيه: وكان عبد الله طلقها تطليقة، فحسبت من طلاقها، وراجعها عبد الله. وفي لفظ: فراجعها وحسبت لها التطليقة التي طلقها (^٧).\nوللدارقطني أن رجلًا قال لعمر: إني طلقت امرأتي البتة وهي حائض. فقال: عصيت ربك، وفارقت امرأتك. فقال الرجل: فإن\n_________\n(^١) \"مسلم\" (١٤٧١/ ٤).\n(^٢) سيأتي برقم (٥٢٥٣).\n(^٣) عبد الرزاق ٦/ ٣٠٩ (١٠٩٥٧).\n(^٤) \"السنن\" ٤/ ٢٠.\n(^٥) رواه الدارقطني في \"السنن\" ٤/ ٢٠.\n(^٦) \"السنن\" ٤/ ٥\n(^٧) \"المجتبى\" ٦/ ١٣٨ - ١٣٩ (٣٣٩١).","vol":"25","page":184},{"text":"رسول الله أمر ابن عمر حين فارق امرأته أن يراجعها. فقال له عمر: إن رسول الله أمر ابن عمر أن يراجع امرأته بطلاق بقي له، وأنت لم تبق ما ترجع به امرأتك.\nقال البغوي: رواه غير واحد لم يذكروا فيه كلام عمر - ﵁ -، ولا أعلمه، روى هذا الكلام غير سعيد بن عبد الرحمن الجمحي.\nوله أيضًا عن أبي غلاب، قال: قلت لابن عمر: أكنت اعتددت بتلك التطليقة؟ قال: وما لي لا أعتد بها. وله أيضًا عن جابر الحذاء: قلت لابن عمر: أعتددت بتلك التطليقة؟ قال: نعم.\nوله عن الشعبي: طلق ابن عمر امرأته واحدة وهي حائض، فانطلق عمر إلى رسول الله - ﷺ -، فأخبره، فأمره أن يراجعها، ثم يستقبل الطلاق في عدتها، ويحتسب بهذِه التطليقة التي طلق أول مرة (^١).\nوادَّعى ابن حزم أن حديث ابن أبي ذئب، الذي في آخره: وهي واحدة. أتى بها ابن أبي ذئب، ولا يقطع أنها من كلام رسول الله - ﷺ -، ويمكن أن يكون من كلام من دونه، والشرائع لا تؤخذ بالظنون، والظاهر أنه من قول من دون رسول الله - ﷺ - (^٢). وهو عجيب، فما ذكره لا يؤخذ بالظنون كما قاله، وفيما سلف من التصريح ما يدفعه.\nثم ذكر ابن حزم حديث أبي الزبير عن عبد الله -ولم يرها شيئًا- الذي أسلفناه أنه أنكر ما روى أبو الزبير عن غير واحد في كتاب التفسير، قال: وهذا إسناد في غاية الصحة لا يحتمل التوجيهات (^٣).\nقلت: عادته الرد بأبي الزبير، فما باله قَبِلَه هنا.\n_________\n(^١) \"سنن الدارقطني\" ٤/ ٧ - ٨، ١٠، ١٠.\n(^٢) \"المحلى\" ١٠/ ١٦٥.\n(^٣) \"المحلى\" ١٠/ ١٦٦.","vol":"25","page":185},{"text":"وقد أخرجه النسائي من حديثه، كما رواه الجماعة (^١) بلفظ: فسأل عمر رسول الله - ﷺ -، فقال - ﵇ -: \"ليراجعها\". فردها علي. وقال: \"إذا طهرت فليطلق أو يمسك\" (^٢).\nقال: وأما قول من قال: الأمر بمراجعتها حائضًا طلقة تعتد بها، قلنا ليس ذلك دليلًا على ما زعمتم؛ لأن ابن عمر لا شك إذا طلقها حائضًا فقد اجتنبها. قلنا: أمره - ﵇ - برفض فراقه لها، وأن يراجعها كما كانت قبل بلا شك (^٣).\nفصل:\nقال ابن حزم: وأما الاختلاف في طلاق الثلاث مجموعة، فزعم قوم أنه بدعة، ثم اختلفوا، فقالت طائفة منهم: لا يقع البتة؛ لأن البدعة مردودة.\nوقالت طائفة منهم: يرد إلى حكم الواحد المأمور، بأن يكون حكم الطلاق كذلك.\nوقالت طائفة: ليست بدعة ولكنها سنة، لا كراهة فيها. احتج من قال أنها تبطل بقوله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ [الطلاق: ١] وبقوله: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨] وبقوله: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ﴾ [البقرة: ٢٣١] قالوا: فلا يكون طلاقًا إلا ما كان بهذِه الصفة.\n_________\n(^١) البخاري (٤٩٠٨)، ومسلم (١٤٧١)، وأبو داود (٢١٧٩)، والترمذي (١١٧٥)، وابن ماجه (٢٠١٩).\n(^٢) النسائي ٦/ ١٣٩.\n(^٣) \"المحلى\" ١٠/ ١٦٦.","vol":"25","page":186},{"text":"ومعنى قوله: ﴿الطَّلَاقُ مَرَّتَانِ﴾ [البقرة: ٢٢٩] أي: مرة بعد مرة، وذكروا ما أخرجه النسائي، عن مخرمة، عن أبيه، عن محمود بن لبيد قال: أخبر رسول الله - ﷺ - عن رجل طلق امرأته ثلاثًا جميعًا فقام غضبان، فقال: \"أَيُلْعب بكتاب الله وأنا بين أظهركم؟! \" فقال رجل: ألا أقتله يا رسول الله؟ (^١).\nقال النسائي: لا أعلم رواه غير مخرمة. قال ابن حزم: وهو خبر مرسل، ولا حجة في مرسل، ومخرمة لم يسمع من أبيه شيئًا (^٢).\nقلت: محمود صحابي، ولد على عهد رسول الله - ﷺ -، كما ذكره البخاري وابن حبان (^٣)، وقال الترمذي: له رؤية (^٤).\nوقال أبو عمر: إنه الأولى (^٥)، وأما مسلم فذكره في التابعين، وذكره أيضًا فيهم غير واحد، منهم: ابن أبي خيثمة، ويعقوب بن شيبة، وأحمد، والعسكري، والبغوي، وابن منده، وأبو نعيم (^٦).\nوأما قوله: ومخرمة لم يسمع من أبيه. فليس متفقًا عليه، بل فيه خلف. قال مالك: قلت لمخرمة: ما حدثت به عن أبيك سمعت؟ فحلف بالله: لقد سمعته.\n_________\n(^١) \"المجتبى\" ٦/ ١٤٢ - ١٤٣.\n(^٢) \"المحلى\" ١٠/ ١٦٧، ١٦٨.\n(^٣) \"التاريخ الكبير\" ٧/ ٤٠٢، \"الثقات\" ٥/ ٤٣٤، ٤٣٥.\n(^٤) الترمذي عقب حديث (٢٠٣٦).\n(^٥) \"الاستيعاب\" ٣/ ٤٣٥.\n(^٦) الذي في \"المسند\" ٥/ ٤٢٧ - ٤٢٩، و\"معجم الصحابة\" للبغوي ٥/ ٤٢٧ - ٤٢٨، و\"معرفة الصحابة\" لأبي نعيم ٥/ ٢٥٢٤ أنه صحابي، ولم يعده الفسوي في \"المعرفة\" ١/ ٣٥٦ من الصحابة.","vol":"25","page":187},{"text":"وذكر ابن الطحان في رجال مالك: قال محمد بن الحسن بن أنس: قال لي مالك: لقيت مخرمة بالروضة، فقلت له: سألتك برب هذِه الروضة، أسمعت من أبيك شيئًا؟ قال: نعم.\nوقال معن القزاز: مخرمة سمع من أبيه وقال الآجري عن أبي داود: لم يسمع من أبيه إلا حديثًا واحدًا، وهو حديث الوتر (^١).\nولأبي داود بإسناده من حديث ابن عباس: جاءه رجل فقال: إنه طلق امرأته ثلاثًا. قال مجاهد: فسكت حتى ظننت أنه رادها إليه، ثم قال: يطلق أحدكم فيركب الحموقة ثم يقول: يا ابن عباس، يا ابن عباس، وإن الله تعالى قال: ﴿وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا﴾ [الطلاق: ٢] وإنك لم تتق الله فلا أجد لك مخرجًا، عصيت ربك، وبانت منك امرأتك، إن الله قال: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ﴾ في قبل عدتهن (^٢).\nوللدارقطني بإسناد جيد من حديث شعيب بن رزيق السامي، عن عطاء بن أبي مسلم الخراساني، عن الحسن، عن ابن عمر: أنه طلق امرأته وهي حائض، ثم أراد أن يتبعها بطلقتين أخرتين عند القرأين، فبلغ ذلك رسول الله - ﷺ - فقال: \"يا ابن عمر هكذا أمرك الله؟!، إنك قد أخطأت السنة، السنة أن تستقبل الطهر، فتطلق عند ذلك أو تمسك\". قال: فقلت: يا رسول الله، أرأيت لو طلقتها ثلاثًا كانت تحل أن أراجعها؟ قال: \"لا، كانت تبين منك، وتكون معصية\" (^٣).\n_________\n(^١) انظر ترجمة مخرمة بن بكير في: \"المعرفة والتاريخ\" ١/ ٢١٤، ٤٣٦، \"الجرح والتعديل\" ٨/ ٣٦٤ (١٦٦٠)، \"تهذيب الكمال\" ٢٧/ ٣٢٤ - ٣٢٨.\n(^٢) أبو داود (٢١٩٧).\n(^٣) \"السنن\" ٤/ ٣١.","vol":"25","page":188},{"text":"قال البيهقي: أتى عطاء الخراساني في هذا الحديث بزيادات لم يتابع عليها، وهو ضعيف في الحديث لا يقبل ما يتفرد به، ثم إنه يرجع طلاقها في حال الحيض، وهو لو طلقها في حال الحيض ثلاثًا كانت تبين منه، وتكون معصية (^١).\nقلت: عطاء ثقة مرسل ويعنعن، وأخرج له الجماعة، وأما ابن حزم فأعله بشعيب وقال: حديث ابن عمر في غاية السقوط، وشعيب ضعيف (^٢).\nقلت: لا، قال الدارقطني لما سأله عنه البرقاني: ثقة (^٣).\nوقال أبو حاتم: صالح، وذكره ابن حبان في \"ثقاته\" (^٤)، وصحح الحاكم حديثًا هو في سنده (^٥).\nوقال الأثرم: سألت ابن حنبل عن هذا الحديث بأي شيء تدفعه؟ قال: برواية الثقات عن ابن عباس من وجوه خلافه.\nثم ذكر عن عدة، عن ابن عباس أنها ثلاث، قال: وإلى هذا يذهب (^٦).\nوقال الخلال عنه: كل أصحاب عبد الله رووا خلاف ما قال طاوس، ولم يروه عنه غيره.\nوقال ابن أبي حاتم في \"علله\": رواية أبي يوسف الصيدناني، عن أبي جليد، عن حماد بن زيد، عن أيوب، عن عبد الله، عن أبيه، عن\n_________\n(^١) \"معرفة السنن والآثار\" ١١/ ٣٦ (١٤٦٦٥).\n(^٢) \"المحلى\" ١٠/ ١٧٠.\n(^٣) \"سؤالات البرقاني\" ص ٣٦ (٢١١٧).\n(^٤) \"الجرح والتعديل\" ٤/ ٣٤٥، \"الثقات\" ٤/ ٣٥٥.\n(^٥) \"المستدرك\" ٢/ ١٨٩ - ١٩٠.\n(^٦) انظر: \"المغني\" ١٠/ ٣٣٤ - ٣٣٥.","vol":"25","page":189},{"text":"طاوس خطأ، إنما هو أيوب، عن إبراهيم، عن ميسرة، عن طاوس (^١).\nوقال البيهقي: إنما ترك البخاري هذا الحديث؛ لمخالفتة سائر الروايات عن ابن عباس أنه أجاز الطلاق وأمضاه (^٢).\nقال ابن المنذر: فغير جائز أن يظن بابن عباس أنه يحفظ عن رسول الله - ﷺ - ثم يفتي بخلافه. قال الشافعي: يشبه أن يكون ابن عباس قد علم شيئًا ثم نسخ (^٣).\nقلت: وأُوّل بتأويلات أُخر، أحدها: قال ابن شريح: يمكن أن يكون إنما جاء في نوع خاص من الطلاق الثلاث، وهو أن يفرق بين اللفظ، كأن يقول: أنت طالق، أنت طالق، طالق أنت - كان في عهد رسول الله - ﷺ - وأبي بكر وعمر، والناس على صدقهم وإسلامهم، ولم يكن ظهر فيهم الخداع، وكانوا يصدقون بأنهم أرادوا التأكيد في الثلاث، فلما رأى عمر في زمانه أمورًا ظهرت وأحوالًا تغيرت منع من حمل اللفظ على التكرار، وألزمهم الثلاث.\nوقال بعضهم: إنما ذلك في غير المدخول بهما وذهبت إليه جماعة من أصحاب ابن عباس، رأوا أن الثلاث لا تقع على غير المدخول بها؛ لأنها بالواحدة تبين.\nوقوله: ثلاثًا. كلام وقع بعد البينونة فلا يعتد به.\nوقال بعضهم: المراد أنه كان المعتاد في زمن رسول الله - ﷺ - تطليقة واحدة قد اعتاد الناس التطليق بالثلاث.\n_________\n(^١) \"العلل\" ١/ ٤٢٩ (١٢٩١).\n(^٢) \"السنن الكبرى\" ٧/ ٣٣٧.\n(^٣) \"اختلاف الحديث\" ص ١٨٨.","vol":"25","page":190},{"text":"والمعنى: كان الطلاق الموقع الآن ثلاثًا بوقع واحدة فيما قبل، إنكارًا لخروجهم عن السنة، فهذِه تأويلات.\nقال ابن حزم: وأما من قال: إن الثلاث تجعل طلقة واحدة، فإنهم احتجوا بحديث مسلم، عن طاوس، عن ابن عباس: كان الطلاق على عهد رسول الله - ﷺ -، وأبي بكر، وسنتين من خلافة عمر طلاق الثلاث واحدة، فقال عمر - ﵁ -: قد استعجلوا في أمر كان لهم فيه أناة فلو أمضيناه عليهم، فأمضاه عليهم (^١).\nومن طريق عبد الرزاق، عن ابن جريج: أخبرني ابن طاوس، عن أبيه أن أبا الصهباء قال لابن عباس: تعلم أن الثلاث كانت تجعل واحدة على عهد رسول الله - ﷺ -، وأبى بكر، وصدر من إمارة عمر؟ قال: نعم (^٢).\nومن طريق أحمد بن شعيب (^٣): ثنا سليمان بن سيف الحراني، ثنا أبو عاصم النبيل، عن ابن جريج، عن ابن طاوس، عن أبيه، عن عبد الله به (^٤).\nومن طريق مسلم، من حديث أيوب، عن إبراهيم بن ميسرة، عن طاوس، عن ابن عباس (^٥).\nومن طريق أبي داود: ثنا أحمد بن صالح، ثنا عبد الرزاق، أنا ابن جريج، أخبرني بعض بني أبي رافع مولى رسول الله - ﷺ -، عن\n_________\n(^١) مسلم (١٤٧٢).\n(^٢) عبد الرزاق ٦/ ٣٩٢ (١١٣٣٧).\n(^٣) ورد بهامش الأصل: حاشية: هو النسائي.\n(^٤) \"المجتبى\" ٦/ ١٤٥.\n(^٥) مسلم (١٤٧٢).","vol":"25","page":191},{"text":"عكرمة، عن ابن عباس قال: طلق عبد يزيد (أبو) (^١) ركانة أم ركانة. الحديث.\nوفيه: أن رسول الله - ﷺ - قال له: \"راجع امرأتك\" فقال: إني طلقتها ثلاثًا يا رسول الله. قال: \"قد علمت (أرجعها) (^٢) \". وتلا: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ (^٣) [الطلاق: ١].\nقال ابن حزم: ما نعلم لهم شيئًا احتجوا به غير هذا، وهذا لا يصح؛ لأنه عن رجل غير مسمى من بني أبي رافع، فلا حجة في مجهول (^٤). وكأنه تبع في هذا الخطابي، فإنه قال: في إسناد هذا الحديث مقال، لأن اين جريج إنما رواه عن بعض بني أبي رافع، ولم يسمه، والمجهول لا يقع به حجة (^٥).\nقلت: لكن أخرجه ابن حيان في \"صحيحه\" من حديث الزبير بن سعيد، عن عبد الله بن علي بن يزيد بن ركانة، عن أبيه، عن جده (^٦).\nوقال الأثرم: سمعت أبا عبد الله يقول: حدثنا سعد بن إبراهيم، عن أبيه، عن ابن إسحاق، عن داود بن الحصين، عن عكرمة، عن ابن عباس: أن ركانه طلق امرأته ثلاثًا، فجعلها النبي - ﷺ - واحدة.\nقال أبو عبد الله: هذا مذهب ابن إسحاق، يقول: خالف السنة. فرده إلى السنة على مذهب الروافض. قلت له: على حديث طاوس\n_________\n(^١) في الأصول: (ابن)، والصواب ما أثبتناه كما في \"أبو داود\".\n(^٢) كذا بالأصل وفي \"أبى داود\": (راجعها).\n(^٣) أبو داود (٢١٩٦).\n(^٤) \"المحلى\" ١٠/ ١٦٨.\n(^٥) \"معالم السنن\" ٣/ ٢٠٣.\n(^٦) ابن حبان ١٠/ ٩٧.","vol":"25","page":192},{"text":"ذلك؟ قال: نعم. قال ابن إسحاق: إنما ردها عليه؛ لأن الطلاق كان ثلاثًا في مجلس.\nوأما الطحاوي فلما ذكر حديث أبي الصهباء، من حديث ابن إسحاق هذا قال: هذان حديثان منكران، وقد خالفهما من هو أثبت منهما، وأبو الصهباء لا يعرف في موالي ابن عباس، وحديث ابن إسحاق خطأ (^١). وليس كما قال، فأبو الصهباء سائل بحضور طاوس، فطاوس هو الراوي، وقد عرفه مسلم بولائه وأخرج حديثه في \"صحيحه\"، وسماه غير واحد: صهيبًا.\nوأما ما رواه عبد الرزاق، عن يحيى بن العلاء، عن عبيد الله بن الوليد الوصافي، عن (إبراهيم بن عبيد الله بن عبادة بن الصامت) (^٢)، عن أبيه، عن جده قال: طلق جدي إحدى امرأتيه ألف تطليقة، فانطلق أبي إلى رسول الله - ﷺ -، فذكر ذلك له فقال: \"ما أتَّقَى الله جدُك، أما ثلاث فله، وأما (تسعمائة) (^٣) وسبع وتسعون فعدوان وظلم\" (^٤).\nفقال ابن حزم: هو في غاية السقوط؛ لأنه إما من طريق يحيى بن العلاء، وليس بالقوي عن (عبيد الله بن عبد الله بن الصامت) (^٥)، وهو\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٦٣ - ٤٦٤.\n(^٢) في الأصول: إبراهيم بن عبيد الله بن عبد الله بن عبادة وهو خطأ، والمثبت من \"سنن الدارقطني\" ٤/ ٢٠، و\"المحلى\" ١٠/ ١٦٩.\n(^٣) في الأصل: سبعمائة وهو خطأ، والمثبت هو الصواب وهو الموافق للعَدّ.\n(^٤) المصنف ٦/ ٣٩٣ (١١٣٣٩)، ووقع فيه: عن عبيد الله بن الوليد، عن إبراهيم، عن داود بن عبادة بن الصامت، وهو خطأ وما أثبتناه هو الصواب.\n(^٥) كذا في الأصل وهو خطأ ظاهر، والصواب عن إبراهيم بن عبيد الله بن عبادة بن الصامت كما في \"المحلى\" ١٠/ ١٧٠، وقد أشار الحافظ في \"لسان الميزان\" ١/ ٧٩ إلى هذا فقال: إبراهيم بن عبيد الله بن عبادة بن الصامت، عن أبيه، عن =","vol":"25","page":193},{"text":"مجهول لا يعرف، وهو منكر جدًا؛ لأنه لم يوجد قط في شيء من الآثار أن والد عبادة أدرك الإسلام، فكيف جده؟ وهو محال بلا شك، ثم ألفاظه متناقضة في بعضها.\nأما الثلاث فلا، وهذا إباحة الثلاث، وبعضها بخلاف ذلك (^١).\nوهو كما قال يحيى بن العلاء لا يقال فيه: ليس فيه بالقوي، فقد نسبه أحمد وغيره إلى الوضع، ولم يعله بعبيد الله الوصافي، وقد ضعفوه وتركوه، وفي أحاديثه مناكير.\nوقال يحيى بن معين في حقه: ليس بشيء، على أن الدارقطني أخرجه (^٢) يزن به صدقة بن أبي عمران أحد رجال مسلم.\nقلت: وإبراهيم لا أعرفه، وكذا أبوه وجده.\n_________\n= جده، قال الدارقطني: خليف، وقال في موضع آخر: مجهول، وكذا قاله ابن حزم. اهـ.\n(^١) \"المحلى\" ١٠/ ١٦٩ - ١٧٠.\n(^٢) \"السنن\" ٤/ ٢٠.","vol":"25","page":194},{"text":"<span data-type='title' id=toc-3213>٢ - باب إِذَا طُلِّقَتِ الْحَائِضُ يُعْتَدُّ بِذَلِكَ الطَّلَاقِ</span>\n٥٢٥٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَنَسِ بْنِ سِيرِينَ قَالَ: سَمِعْتُ ابْنَ عُمَرَ، قَالَ: طَلَّقَ ابْنُ عُمَرَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَذَكَرَ عُمَرُ لِلنَّبِيِّ - ﷺ -، فَقَالَ: «لِيُرَاجِعْهَا». قُلْتُ: تُحْتَسَبُ؟ قَالَ: «فَمَهْ». وَعَنْ قَتَادَةَ، عَنْ يُونُسَ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ، قَالَ: «مُرْهُ فَلْيُرَاجِعْهَا». قُلْتُ: تُحْتَسَبُ؟ قَالَ: \"أَرَأَيْتَ إِنْ عَجَزَ وَاسْتَحْمَقَ؟ \". [انظر: ٤٩٠٨ - مسلم: ١٤٧١ - فتح ٩/ ٣٥١].\n\n٥٢٥٣ - وَقَالَ أَبُو مَعْمَرٍ: حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ قَالَ: حُسِبَتْ عَلَيَّ بِتَطْلِيقَةٍ. [انظر: ٤٩٠٨ - مسلم: ١٤٧١ - فتح ٩/ ٣٥١].\nحَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، ثنا أَنَسِ بْنِ سِيرِينَ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - قَالَ: طَلَّقَ ابْنُ عُمَرَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَذَكَرَ عُمَرُ لِلنَّبِيِّ - ﷺ -، فَقَالَ: «لِيُرَاجِعْهَا». قُلْتُ: تُحْتَسَبُ؟ قَالَ: «فَمَهْ». وَعَنْ قَتَادَةَ، عَنْ يُونُسَ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: «مُرْهُ فَلْيُرَاجِعْهَا». قُلْتُ: تُحْتَسَبُ؟ قَالَ: أَرَأَيْتَ إِنْ عَجَزَ وَاسْتَحْمَقَ؟ وَقَالَ أَبُو مَعْمَرٍ: ثَنَا عَبْدُ الْوَارِثِ، ثَنَا أَيُّوبُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ قَالَ: حُسِبَتْ عَلَيَّ بِتَطْلِيقَةٍ.\nالشرح:\nحديث أنس بن سيرين عن ابن عمر أخرجه مسلم أيضًا (^١). قوله: (وعن قتادة). هو معطوف على سند سليمان بن حرب، وبه صرح أصحاب الأطراف؛ حيث قالوا: أخرجه عن سليمان، عن شعبة، عن قتادة. وقد أخرجه مسلم والأربعة (^٢).\n_________\n(^١) مسلم (١٤٧١/ ٧).\n(^٢) مسلم (١٤٧١/ ١٠)، وأبو داود (٢١٨٤)، والترمذي (١١٧٥)، والنسائي ٦/ ٢١٢، وابن ماجه (٢٥٢٢).","vol":"25","page":195},{"text":"وقوله: (وقال أبو معمر)، إلى آخره. قال أبو نعيم في \"مستخرجه\" بعد أن أسنده: رواه البخاري عن أبي معمر -يعني: عبد الله بن عمرو المنقري- عن عبد الوارث.\nوقوله: (فمه). هذِه هاء السكت دخلت على (ما) التي هي للاستفهام، كأنه قال: فما يكون إن لم تحتسب بتلك التطليقة.\nوالعرب تبدل الهاء من الألف؛ لقرب مخرجهما، كقولهم: ومهما يكن عند امرئ من خليقة. والأصل: وما يكون عند امرئ، فأبدلت الهاء من الألف، وقد أبدلت الهاء من أخت الألف (^١) من قولهم: هذِه، وإنما أرادوا هذي، كما أبدلت الياء من الهاء في قولهم: دهديت الحجر. والأصل: دهدهت، وقالوا: دهدهة الجمل، دهدوة، وإنما اجتمعت الياء والألف والواو والهاء في بدل بعضها من بعض؛ لتشابهها، ولأجل تشابهها اجتمعن في أن يكن ضمائر، وفي أن يكن وصلًا في القوافي. وقد أبدلت الهاء من الهمزة في قولهم: أرقت وهرقت، وإياك وهياك، وأرجت وهرجت.\nوقوله: (إِنْ عَجَزَ وَاسْتَحْمَقَ). أي: فهل يكون إلا ذلك، أي: أرأيت إن عجز في المراجعة التي أمر بها عن إيقاع الطلاق. واسْتَحْمَق: أي: فقد عقله، فلم تكن منه الرجعة، أتبقى معلقة لا ذات زوج ولا مطلقة؟ وقد نهى الله تعالى عن ترك المرأة في هذِه الحالة، فلابد أن تحتسب بتلك التطليقة التي أوقعها على غير وجهها، كما لو عجز عن فرض آخر لله تعالى فلم يقمه، واستحْمَق لم يأتِ به، أكان يعذر بذلك ويسقط عنه؟ وهذا إنكار على من شك أنه لم يعتد بتلك التطليقة.\n_________\n(^١) هي الياء كما في \"شرح ابن بطال\" ٧/ ٣٨٦.","vol":"25","page":196},{"text":"وقد روى قتادة، عن يونس بن جبير قال: قلت لابن عمر - ﵄ -: أجعل ذلك طلاقًا؟ قال: إن كان ابن عمر عجز واسْتَحْمَق فما يمنعه أن يكون طلاقًا؟\nفصل:\nقد سلف في الباب قبله أن الطلاق في الحيض مكروه واقع عند جماعة الفقهاء، ولا يخالفهم في ذلك إلا طائفة مبتدعة، لا يعتد بخلافها، فقالوا: لا يقع فيه، ولا في طهر جامعها فيه. وقد سلف عن أهل الظاهر، وهو شذوذ لا يقدح فيما عليه العلماء، وصاحب القصة احتسبها وأفتى به (^١).\nوقد أسلفنا أيضًا أن في أمره بالمراجعة دليل على ذلك، إذ لا رجعة إلا بعد طلاق. قال تعالى: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ﴾ [البقرة: ٢٢٨] يعني: في العدة، ولا يقال مثله في الزوجات غير المطلقات.\n_________\n(^١) انظر: \"التمهيد\" ١٥/ ٥٨ - ٥٩.","vol":"25","page":197},{"text":"<span data-type='title' id=toc-3214>٣ - باب مَنْ طَلَّقَ، وَهَلْ يُوَاجِهُ الرَّجُلُ امْرَأَتَهُ بِالطَّلَاقِ</span>؟\n٥٢٥٤ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا الْوَلِيدُ، حَدَّثَنَا الأَوْزَاعِيُّ قَالَ: سَأَلْتُ الزُّهْرِيَّ أَيَّ: أَزْوَاجِ النَّبِيِّ - ﷺ - اسْتَعَاذَتْ مِنْهُ؟ قَالَ: أَخْبَرَنِي عُرْوَةُ، عَنْ عَائِشَةَ - ﵂ - أَنَّ ابْنَةَ الْجَوْنِ لَمَّا أُدْخِلَتْ عَلَى رَسُولِ اللهِ - ﷺ - وَدَنَا مِنْهَا، قَالَتْ: أَعُوذُ بِاللهِ مِنْكَ. فَقَالَ لَهَا «لَقَدْ عُذْتِ بِعَظِيمٍ، الْحَقِي بِأَهْلِكِ». قَالَ أَبُو عَبْدِ اللهِ: رَوَاهُ حَجَّاجُ بْنُ أَبِي مَنِيعٍ، عَنْ جَدِّهِ، عَنِ الزُّهْرِيِّ، أَنَّ عُرْوَةَ أَخْبَرَهُ أَنَّ عَائِشَةَ قَالَتْ. [فتح ٩/ ٣٥٦].\n\n٥٢٥٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ غَسِيلٍ، عَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ، عَنْ أَبِي أُسَيْدٍ - ﵁ - قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - حَتَّى انْطَلَقْنَا إِلَى حَائِطٍ يُقَالُ لَهُ: الشَّوْطُ، حَتَّى انْتَهَيْنَا إِلَى حَائِطَيْنِ، فَجَلَسْنَا بَيْنَهُمَا، فَقَالَ النَّبِيُّ - ﷺ - «اجْلِسُوا هَا هُنَا». وَدَخَلَ وَقَدْ أُتِيَ بِالْجَوْنِيَّةِ، فَأُنْزِلَتْ فِي بَيْتٍ فِي نَخْلٍ فِي بَيْتٍ أُمَيْمَةُ بِنْتُ النُّعْمَانِ بْنِ شَرَاحِيلَ وَمَعَهَا دَايَتُهَا حَاضِنَةٌ لَهَا، فَلَمَّا دَخَلَ عَلَيْهَا النَّبِيُّ - ﷺ - قَالَ: «هَبِي نَفْسَكِ لِي». قَالَتْ: وَهَلْ تَهَبُ الْمَلِكَةُ نَفْسَهَا لِلسُّوقَةِ. قَالَ: فَأَهْوَى بِيَدِهِ يَضَعُ يَدَهُ عَلَيْهَا لِتَسْكُنَ، فَقَالَتْ: أَعُوذُ بِاللهِ مِنْكَ. فَقَالَ: «قَدْ عُذْتِ بِمَعَاذٍ». ثُمَّ خَرَجَ عَلَيْنَا، فَقَالَ: «يَا أَبَا أُسَيْدٍ، اكْسُهَا رَازِقِيَّتَيْنِ، وَأَلْحِقْهَا بِأَهْلِهَا. [انظر: ٥٢٥٧ - فتح ٩/ ٣٥٦].\n\n٥٢٥٦ - وَقَالَ الْحُسَيْنُ بْنُ الْوَلِيدِ النَّيْسَابُورِيُّ: عَنْ عَبْدِ الرَّحْمَنِ، عَنْ عَبَّاسِ بْنِ سَهْلٍ، عَنْ أَبِيهِ وَأَبِي أُسَيْدٍ قَالَا: تَزَوَّجَ النَّبِيُّ - ﷺ - أُمَيْمَةَ بِنْتَ شَرَاحِيلَ، فَلَمَّا أُدْخِلَتْ عَلَيْهِ بَسَطَ يَدَهُ إِلَيْهَا، فَكَأَنَّهَا كَرِهَتْ ذَلِكَ، فَأَمَرَ أَبَا أُسَيْدٍ أَنْ يُجَهِّزَهَا وَيَكْسُوَهَا ثَوْبَيْنِ رَازِقِيَّيْنِ. [انظر: ٥٢٥٥ - فتح ٩/ ٣٥٦].\n\n٥٢٥٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ أَبِي الْوَزِيرِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، عَنْ حَمْزَةَ، عَنْ أَبِيهِ، وَعَنْ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ، عَنْ أَبِيهِ بِهَذَا. [٥٦٣٧ - فتح ٩/ ٣٥٦].\n\n٥٢٥٨ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، عَنْ قَتَادَةَ، عَنْ أَبِي غَلاَّبٍ يُونُسَ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عُمَرَ: رَجُلٌ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِضٌ. فَقَالَ: تَعْرِفُ ابْنَ","vol":"25","page":198},{"text":"عُمَرَ؟ إِنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَأَتَى عُمَرُ النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ، فَأَمَرَهُ أَنْ يُرَاجِعَهَا، فَإِذَا طَهُرَتْ فَأَرَادَ أَنْ يُطَلِّقَهَا فَلْيُطَلِّقْهَا. قُلْتُ: فَهَلْ عَدَّ ذَلِكَ طَلَاقًا؟ قَالَ: أَرَأَيْتَ إِنْ عَجَزَ وَاسْتَحْمَقَ. [انظر: ٤٩٠٨ - مسلم: ١٤٧١ - فتح ٩/ ٣٥١].\nذكر فيه أحاديث:\nأحدها:\nحديث الحُمَيْدِيُّ، ثَنَا أبوالْوَليدُ، ثَنَا الأَوْزَاعِيُّ سَأَلْتُ الزُّهْرِيَّ: أَيُّ أَزْوَاجِ النَّبِيِّ - ﷺ - اسْتَعَاذَتْ مِنْهُ؟ قَالَ: أَخْبَرَنِي عُرْوَةُ، أَنَّ ابنةَ الجَوْنِ لَمَّا دَخَلَتْ عَلَى رَسُولِ اللهِ - ﷺ - وَدَنَا مِنْهَا، قَالَتْ: أَعُوذُ باللهِ مِنْكَ. فَقَالَ لَهَا: \"لَقَدْ عُذْتِ بِعَظِيمٍ، الحَقِي بِأَهْلِكِ\".\nأخرجه مسلم أيضًا والنسائي (^١).\nقَالَ أَبُو عَبْدِ اللهِ: رَوَاهُ حَجَّاجُ بْنُ أَبِي مَنِيعٍ، عَنْ جَدِّهِ، عَنِ الزُّهْرِيِّ، أَنَّ عُرْوَةَ أَخْبَرَهُ أَنَّ عَائِشَةَ قَالَتْ.\nهذا التعليق أخرجه الفسوي يعقوب بن سفيان في \"مشيخته\" (^٢) عن حجاج به، وليس فيه ذكر للجونية، إنما فيه أنها كلابية، فقال: حدثنا حجاج بن أبي منيع، عن عبيد الله بن أبي زياد بحلب، حدثنا جدي، عن الزهري قال: تزوج رسول الله - ﷺ - العالية بنت ظبيان بن عمرو من بني أبي بكر بن كلاب، فدخل بها، فطلقها.\nقال حجاج: ثنا جدي، ثنا محمد بن مسلم أن عروة أخبره أن عائشة زوج النبي - ﷺ - قالت: قدم الضحاك بن سفيان من بني أبي بكر بن كلاب\n_________\n(^١) الحديث أخرجه النسائي في \"المجتبى\" ٦/ ١٥٠، وابن ماجه (٢٠٥٠)، وليس في مسلم، ولم يشر إليه المزي في \"التحفة\" ١٢/ ٥٤ (١٦٥١٢).\n(^٢) في الأصل: منتخبه، وهو خطأ، والمثبت من \"الرسالة المستطرفة\" ص ١٠٥.","vol":"25","page":199},{"text":"على رسول الله - ﷺ -، فقال له -وبيني وبينهما حجاب- يا رسول الله، هل لك في أخت أم شبيب؟ قالت: وأم شبيب امرأة الضحاك.\nوروى الزبير في \"فكاهته\"، عن ابن أبي أويس، عن أبيه، عن عبد الله بن حسن بن حسن (^١). قال: أتى الضحاك بن سفيان إلى رسول الله - ﷺ - فبايعه، قال: عندي امرأتان أحسن من هذِه الحميراء أفلا أنزل لك عن إحداهما، وعائشة جالسة تسمع قبل أن يضرب الحجاب، فقالت له: أهي أحسن أو أنت؟ قال: بل أنا أحسن منهما وأكرم.\nقال: وكان امرأ دميمًا قبيحًا، قال: فضحك رسول الله - ﷺ - من مسألة عائشة إياه.\nوأبو منيع عبيد الله بن أبي زياد الرصافي جَدّ الحجاج بن يوسف بن أبي منيع.\nوذكر ابن عبد البر العالية هذِه، وأنه - ﵇ - تزوجها فكانت عنده ما شاء الله، ثم طلقها (^٢).\nوأما أبو نعيم الحافظ فذكر أنه لم يدخل بها، وقيل؛ إنها التي رأى بها البياض، وقال الزهري: طلقها، وتزوجها ابن عم لها قبل تحريم نسائه على الناس (^٣).\n_________\n(^١) هو عبد الله بن حسن بن حسن بن علي بن أبي طالب، أبو محمد المدني، وأمه فاطمة بنت الحسين بن على بن أبي طالب.\nانظر ترجمته في: \"الثقات\" لابن حبان ٧/ ١ \"تهذيب الكمال\" ١٤/ ٤١٤ - ٤١٨.\n(^٢) \"الاستيعاب\" ٤/ ٤٣٥.\n(^٣) \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٢٣٦، وأثر الزهري رواه أيضًا: عبد الرزاق ٧/ ٤٨٩ (١٣٩٩٦)، والبيهقي ٧/ ٧٣.","vol":"25","page":200},{"text":"وذكر الشهرستاني أحمد بن محمد في كتابه \"أنفس كتاب في أشرف الأنساب\": إنه - ﵇ - تزوج أمية ابنة الضحاك بن سفيان، فلما أراد الدخول بها وجد بكشحها بياضًا فطلقها، قال: وتزوج أيضًا فاطمة بنت الضحاك الكلابية، فلما خير نساءه اختارت الدنيا، فكانت تلقظ البعر وتقول: أنا الشقية (^١).\nوفي \"طبقات ابن سعد\": تزوج رسول الله - ﷺ - سنا بنت سفيان الكلابية، ولم يدخل بها (^٢). وفي \"الاستيعاب\": تزوج عمرة بنت يزيد الكلابية، فبلغه أن بها بياضًا، فطلقها (^٣). وقيل: إنها التي تعوذت منه.\nوذكر الرشاطي أن أباها وصفها لرسول الله - ﷺ - فقال: وأزيدك أنها لم تمرض قط. فقال: \"ما لهذِه عند الله خير قط\". فطلقها، ولم يبني عليها.\nولأبي عبيدة معمر: بعث - ﵇ - أبا أسيد الساعدي يخطب عليه هند بنت يزيد بن البرصاء، فقدم بها عليه، فلما بني بها، ولم يكن رآها، رأى بها بياضًا فطلقها.\nوقال أحمد بن صالح المصري: هي عمرة بنت يزيد (^٤) يعني: المتقدمة. وللإسماعيلي، قال الزهري: ويرى الحقي بأهلك، تطليقة بائنة (^٥).\nوفي \"الطب\": لأبي نعيم من حديث ابن عمر - ﵄ - أنه\n_________\n(^١) ذكر هذا الكلام ابن عبد البر في \"الاستيعاب\" ٤/ ٤٥٣. ثم قال: وهذا عندنا غير صححيح. اهـ.\n(^٢) \"الطبقات الكبرى\" ٨/ ١٤١، وفيه: سبا، وكلاهما قد ذكر.\n(^٣) \"الاستيعاب\" ٤/ ٤٤٢ (٣٤٧٦).\n(^٤) انظر: \"الاستيعاب\" ٤/ ٤٧٥.\n(^٥) رواه أبو نعيم في \"معرفة الصحابة\" ٦/ ٣٢٣٦ - ٣٢٣٧.","vol":"25","page":201},{"text":"- ﵇ - تزوج امرأة من غفار، فلما دخلت عليه رأى بكشحها بياضًا، فردها إلى أهلها، وقال: \"دلستم عليَّ\". ذكره من حديث أبي بكر النخعي، عن حميد بن يزيد، عنه (^١).\nوأعله ابن أبي حاتم في \"علله\" بقوله: رواية زيد بن كعب بن عجرة تدخل في المسند (^٢). فتحصلنا على عدة أقوال فيها.\nالحديث الثاني:\nحَدَّثَنَا أَبُو نُعَيْمٍ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ غَسِيل -بغين معجمة- عَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ -بضم الهمزة- عَنْ أَبِي أُسَيْدٍ كذلك، واسمه مالك بن البدن قَالَ: خَرَجْنَا مَعَ رسول الله - ﷺ - حَتَّى انْطَلَقْنَا إِلَى حَائِطٍ يُقَالُ لَهُ: الشَّوْطُ، حَتَّى انْتَهَيْنَا إِلَى حَائِطَيْنِ، فَجَلَسْنَا بَيْنَهُمَا، فَقَالَ النَّبِيُّ - ﷺ -: \"اجْلِسُوا هَا هُنَا\". وَدَخَلَ وَقَدْ أُتِيَ بِالْجَوْنِيَّةِ، فَأُنْزِلَتْ فِي بَيْتٍ فِي نَخْلٍ فِي بَيْتِ أُمَيْمَةَ بِنْتِ النُّعْمَانِ بْنِ شَرَاحِيلَ وَمَعَهَا دَايَتُهَا حَاضِنَةٌ لَهَا، فَلَمَّا دَخَلَ عَلَيْهَا النَّبِيُّ - ﷺ - قَالَ: \"هَبِي نَفْسَكِ لِي\". قَالَتْ وَهَلْ تَهَبُ المَلِكَةُ نَفْسَهَا لِلسُّوقَةِ؟ قَالَ: فَأَهْوى بِيَدِهِ يَضَعُ يَدَهُ عَلَيْهَا لِتَسْكُنَ، فَقَالَتْ: أَعُوذُ باللهِ مِنْكَ. فَقَالَ: \"قَدْ عُذْتِ بِمَعَاذٍ\". فَخَرجَ عَلَيْنَا فَقَالَ: \"يَا أَبَا أُسَيْدٍ، اكْسُهَا رَازِقِيَّتَيْنِ، وَأَلْحِقْهَا بِأَهْلِهَا\".\nوَقَالَ الحُسَيْنُ بْنُ الوَلِيدِ النَّيْسَابُورِيُّ: عَنْ عَبْدِ الرَّحْمَنِ، عَنْ عَبَّاسِ بْنِ سَهْلٍ، عَنْ أَبِيهِ وَأَبِي أُسَيْدٍ قَالَا: تَزَوَّجَ النَّبِيُّ - ﷺ - أُمَيْمَةَ بِنْتَ شَرَاحِيلَ، فَلَمَّا دْخِلَتْ عَلَيْهِ بَسَطَ يَدَهُ إِلَيْهَا، فَكَأَنَّهَا كَرِهَتْ ذَلِكَ، فَأَمَرَ أَبَا أُسَيْدٍ أَنْ يُجَهِّزَهَا وَيَكْسُوَهَا ثَوْبَيْنِ رَازِقِيَّيْنِ.\n_________\n(^١) \"الطب\" لأبي نعيم ٢/ ٥١٤ - ٥١٥.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٤٢٣.","vol":"25","page":202},{"text":"حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثَنَا إِبْرَاهِيمُ بْنُ أَبِي الوَزِيرِ، ثَنَا عَبْدُ الرَّحْمَنِ، عَنْ حَمْزَةَ، عَنْ أَبِيهِ. وَعَنْ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ، عَنْ أَبِيهِ بهذا.\nوقال في موضع آخر: وقال عبد الرحمن.\nوقال الحسين بن الوليد، عن عبد الرحمن، عن عباس بن سهل. [و] (^١) عن عائشة - ﵂ - أن عمرة بنت الجون تعوذت من رسول الله - ﷺ - حين أدخلت عليه فقال: \"لقد عذت بمعاذ\" فطلقها وأمر أسامة وأنسًا فمتعها بثلاثة أثواب رازقية.\nوهذا التعليق رواه ابن ماجه (^٢).\nوقال في آخر الأشربة: حدثنا سعيد ابن أبي مريم، عن أبي غسان محمد بن مطرف، عن أبي حازم، عن سهل بن سعد قال: ذكر للنبي - ﷺ - امرأة من العرب، فأمر أبا أسيد أن يرسل إليها، فأرسل إليها، فقدمت فنزلت في أجم بني ساعدة، فخرج النبي - ﷺ - حتى جاءها، فدخل عليها، فإذا امرأة منكسة رأسها، فلما كلمها النبي - ﷺ - قالت: أعوذ بالله منك. قال: \"قد أعذتك مني\" فقالوا لها: تدرين من هذا؟ قالت: لا. قالوا: هذا رسول الله - ﷺ - جاء ليخطبك. قالت: كنت أنا أشقى من ذلك .. الحديث (^٣).\nوروى أبو نعيم الحافظ من حديث محمد بن إسحاق، عن حكيم بن حكيم، عن محمد بن علي بن الحسين، عن أبيه قال: تزوج رسول الله\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) ابن ماجه (٢٠٣٧).\n(^٣) سيأتي برقم (٥٦٣٧) كتاب الأشربة، باب الشرب من قدح النبي - ﷺ -.","vol":"25","page":203},{"text":"- ﷺ - عمرة بنت معاوية الكندية. وفي حديث الشعبي أنه - ﵇ - تزوج امرأة من كندة فجيء بها بعد موته.\nالحديث الثالث:\nحديث ابن عمر - ﵄ - السالف في طلاقه زوجته وهي حائض، وفيه: عَنْ أَبِي غَلَّابٍ يُونُسَ بْنِ جُبَيْرٍ قُلْتُ لاِبْنِ عُمَرَ: رَجُلٌ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِض. قَالَ: تَعْرِفُ ابن عُمَرَ؟ إِنَّ ابن عُمَرَ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَأَتَى عُمَرُ النَّبِيَّ - ﷺ - فذَكَرَ ذَلِكَ لَهُ، فَأَمَرَهُ أَنْ يُرَاجِعَهَا، فَإِذَا طَهُرَتْ فَأَرَادَ أَنْ يُطَلِّقَهَا فَلْيُطَلِّقْهَا. قَالَ: فَهَلْ عَدَّ ذَلِكَ طَلَاقًا؟ قَالَ: أَرَأَيْتَ إِنْ عَجَزَ وَاسْتَحْمَقَ.\nويونس هذا باهلي، بصري، أحد بني معن بن مالك بن أعصر بن سعد بن قيس، تابعي، ثقة صلى عليه أنس بن مالك بوصايتة، وليس للبخاري عنده غيره، ومات بعد الثمانين فيما أفاده أبو أحمد الحاكم، وأهمله \"التهذيب\" (^١).\nفصل:\nأما ما ترجم له من المواجهة بالطلاق فهو موجود في حديث عائشة دون حديث أبي أسيد وابن عمر صريحًا، ولا شك في جواز ذلك، لكن تركه أولى؛ لأنه أرفق وألطف، وليس من مراعاة حقوق الزوجة من المودة والرحمة، فإن الله تعالى لما خلق حواء من ضلع آدم جعل بينهما المودة والرحمة.\n_________\n(^١) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ١٥٣، \"الثقات\" ٥/ ٥٥٤، \"تهذيب الكمال\" ٣٢/ ٤٩٨ - ٥٠٠.","vol":"25","page":204},{"text":"فصل:\nابنة الجون: هي أسماء بنت كعب الجونية، رواه يونس عن ابن إسحاق (^١).\nقال ابن عبد البر: أجمعوا على أنه تزوج أسماء بنت النعمان بن أبي الجون بن شراحيل.\nوقيل: أسماء بنت الأسود بن الحارث بن شراحيل بن النعمان، الكندية.\nقلت: في نقله الإجماع نظر لما أسلفناه، واختلفوا في سبب فراقها، فقيل: لما دخلت عليه دعاها فقالت: تعال أنت، وأبت أن تجيء، وزعم بعضهم أنها استعاذت منه، فطلقها.\nوقيل: بل كان بها وضح كوضح العامرية، ففعل بها كفعله بها. قال: والمستعيذة امرأة من بلعنبر (^٢) من بني ذات الشقوق، كانت جميلة، فخاف نساؤه أن تغلبهنّ عليه، فقلنّ لها: إنه يعجبه أن تقولي: أعوذ بالله منك.\nوقال أبو عبيدة: كلتاهما تعوذتا.\nقال ابن عقيل (^٣): نكح - ﵇ - امرأة من كندة -وهي الشقية- فسألته أن يردها إلى أهلها، فردها مع أبي أسيد، فتزوجها المهاجر بن أبي أمية، ثم خلف عليها قيس بن مكشوح.\n_________\n(^١) \"سيرة ابن اسحاق\" ص ٢٤٨.\n(^٢) كذا في الأصل: بلعنبر، وهي لغة صحيحة، قال السمعاني في \"الأنساب\" ٩/ ٦٧، في باب العين والنون، العنبري نسبة إلى بني العنبر، ويخفف فيقال لهم: بَلعنبر، وهم جماعة من بني تميم، ينسبون إلى بني العنبر بن عمرو بن تميم بن مُرّ بن أُدّ. اهـ.\n(^٣) ورد بهامش الأصل: هو عبد الله بن محمد بن عقيل.","vol":"25","page":205},{"text":"قال أبو عمر: والاختلاف فيها وفي صواحباتها اللاتي لم يدخل بهن عظيم (^١).\nوروى ابن أبي شيبة من حديث عمر بن الحكم أنه - ﵇ - تزوج امرأة من بني الجون فطلقها، وهي التي استعاذت منه (^٢).\nوقال مجاهد: لم يكن يطلق ولكن يعتزل (^٣).\nفصل:\nوالرازقي -براء مهملة (^٤) ثم ألف ثم زاي ثم قاف- ثياب من كتان بيض طوال، قاله أبو عبيد.\nوقال غيره: داخل بياضها زرقة. والرازقي: الضعيف.\nفصل:\nوالسوقة من الناس: الرعية. ومن دون الملك، قال الجواليقي: ليس كما يذهب إليه عوام الناس إلى أنهم أهل السوق، وسموا سوقة؛ لأن الملك يسوقهم فيساقون له ويصرفهم على مراده، يقال للواحد منهم والاثنين: سوقة، وربما جمع سوقًا، وأما أهل السوق فالواحد منهم سوقي، والجماعة سوقيون.\nفصل:\nالأُجُم: في الحديث الذي أوردناه -بضم الهمزة والجيم- الحصين، وجمعه: آجام بالمد، كعنق وأعناق. وقال أبو عبيد: وكذلك الأطم.\n_________\n(^١) \"الاستيعاب\" ٤/ ٣٤٨، ٣٤٩، ٣٥٠.\n(^٢) ابن أبي شيبة ٤/ ٢٠١ (١٩٢٤٨).\n(^٣) ابن أبي شيبة ٤/ ٢٠٠ (١٩٢٤٤).\n(^٤) ورد بهامش الأصل: لا تحتاج إلى تقييدها بالإهمال.","vol":"25","page":206},{"text":"فصل:\nوأمره - ﵇ - بكسوتها هي المتعة التي أمر الله بها للمطلقة غير المدخول بها (^١)، وكذا لها على الأظهر عندنا، وستعلم بعد مذاهب العلماء فيه، نبه عليه المهلب.\nقال ابن التين: ويحتمل أن يكون عقب نكاحها تعويضًا، فيكون لها المتعة أو يكون سمى لها صداقًا يتفضل عليها بذلك، ومن عادته - ﵇ - إذا ترك شيئًا لم يعد فيه، فلما استعاذت منه مع سابق قوله: \"من استعاذكم بالله فأعيذوه\" (^٢)، تركها ولم يعد إليها.\nوأما ابن المرابط فقال: كان بعض أهلها أعلم رسول الله - ﷺ - بشأنها، ونزاهة نفسها، ورفع همتها، فأراد الوقوف على ذلك قبل العقد عليها باختبارها، وأمره لها بالكسوة؛ تفضلًا منه عليها؛ لأن ذلك لم يكن لازمًا له؛ لأنها لم تكن زوجة. وعليه توبيب النسائي.\nفصل:\nقوله للرجل: (أتعرف ابن عمر - ﵄ -؟) وهو يخاطبه، إنما هو تقرير على أصل السنة، وعلى ناقلها؛ لأنه لازم للعامة الاقتداء بمشاهير أهل العلم، فقرره على ما يلزمه من ذلك، لا أنه ظن أنه يجهله، وقد قال مثل هذا لرجل سأله عن أم الولد، فقال: أتعرف أبا حفص أو عمر؟ يريد إباه ولا خفاء به، ثم أخبره بقضيته في أم الولد إلزامًا له حكمه فيها بأمانته في الإسلام، لا على أن السائل كان يجهل عمر.\n_________\n(^١) ورد بهامش الأصل: إن لم يجب بها شطر مهر.\n(^٢) رواه أبو داود (٥١٠٩)، والنسائي ٥/ ٨٢، وأحمد ٢/ ٩٩.","vol":"25","page":207},{"text":"فصل:\nاختلف في: الحقي بأهلك، وحبلك على غاربك، ولا سبيل لي عليك، ونحوها من كنايات الطلاق، كما قال ابن المنذر، فقالت طائفة ينوي في ذلك، فإن نوى الطلاق وقع، وإلا فلا شيء عليه، هذا قول الثوري وأبي حنيفة، قالا: إن واحدة أو ثلاثًا فهو ما نوى، وإن نوى ثنتين فهي واحدة؛ لأنها كلمة واحدة ولا تقع على اثنتين. وقال مالك في: الحقي بأهلك: أي أراد الطلاق، فهو ما نوى واحدة أو اثنتين أو ثلاثًا، وإن لم يرد طلاقًا فليس بشيء (^١).\nوقال الحسن والشعبي فيه، وفي لا سبيل لي عليك، والطريق واسع: إن نوى طلاقًا فهي واحدة وهو أحق بها، وإن لم ينو طلاقًا فليس بشيء.\nوروي عن عمر وعلي في: حبلك على غاربك أنهما حلفاه عند الركن على ما أراده وأمضياه (^٢)، وهو قول أبي حنيفة، وكذلك كل كلام يشبه الفرقة مما أراد به الطلاق فهو مثل ذلك، كقوله: قد خليت سبيلك، ولا ملك لي عليك، واخرجي، واستبرئي، وتمتعي، واعتدي.\nوقال مالك: لا ينوي أحد في حبلك على غاربك؛ لأنه لا يقوله أحد، وقد بقي من الطلاق شيء، ولا يلتفت إلى نيته إن قال: لم أرد طلاقًا (^٣).\nوهذا الحديث -كما قال الطحاوي- أصل في الكنايات عن الطلاق؛ لأنه - ﵇ - قال لابنة الجون حين طلقها: \"الحقي بأهلك\".\n_________\n(^١) \"المدونة\" ٢/ ٢٨٤.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٦/ ٣٧٠ (١١٢٣٢، ١١٢٣٣).\n(^٣) \"المدونة\" ٢/ ٢٨٢.","vol":"25","page":208},{"text":"وقد قال كعب بن مالك لامرأته: الحقي بأهلك (^١)، حين أمره الشارع باعتزالها، فلم يكن ذلك طلاقًا، فدل خبر كعب على أن هذِه اللفظة مفتقرة إلى النية، وأن من قال لامرأته ذلك نوى، فإن لم ينو فلا شيء عليه، وهذا قول مالك والكوفيين والشافعي. قال غيره وكذلك سائر الكنايات المحتملات للفراق وغيره (^٢).\nوذكر ابن حبيب عن ابن القاسم وابن الماجشون جملة منها، وقال: لا شيء عليه بنى بها أو لم يبن، إلا أن ينوي طلاقًا فله ما نوى بعد أن يحلف على ذلك، ولا شك أن العصمة قائمة ولا تزول إلا بقصد؛ لقوله - ﵇ -: \"إنما الأعمال بالنيات\".\nوأما الألفاظ التي يكنى بها عن الطلاق، فأكثر العلماء لا يوقعون بها طلاقًا هان قصده القائل. وقال مالك: كل من أراد الطلاق بأي لفظ كان لزمه حتى يقول: كلي، واشربي، وقومي، واقعدي، ونحوه (^٣). والحجة له أن الله تعالى جعل الرمز، وهو الإيماء بالكلام في الكناية عن المراد يقوله: ﴿أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا﴾ [آل عمران: ٤١] وكما كان ما فعله المتلاعنان من تلاعنهما وتفرقهما طلاقًا، وإن لم يتلفظ به، وكذلك روي في المختلعة لما ردت عليه الحديقة، فأخذها وكان طلاقًا.\nوقال الأثرم: قلت لأحمد إذا قال: الحقي بأهلك؟ قال: إن لم ينو طلاقًا فلا شيء، وذلك أن الذين تخلفوا عن رسول الله - ﷺ - قال أحدهم\n_________\n(^١) سبق برقم (٤٤١٨).\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٣٨٧ - ٣٨٨، \"الإشراف على مذاهب أهل العلم\" ١/ ١٤٨ - ١٤٩.\n(^٣) \"المدونة\" ٢/ ٢٨٥.","vol":"25","page":209},{"text":"لامرأته: الحقي بأهلك، ولم يرد الطلاق، فلم يكن طلاقًا. قلت: فإن نوى طلاقًا؟ قال: أخاف أن يكون ثلاثًا.\nقلت: إنهم يحتجون بحديث الجونية، ولم يكن طلاقًا، ولم يكن يطلق ثلاثًا، فيكون غير طلاق السنة. قال: تلك غير مدخول بها.\nقلت: فيجوز أن تطلق غير المدخول بها إلا واحدة؟ قال: فكيف الحديث، فذكرته، أفتراه كان ينوي ثلاثًا بكلمة واحدة؟ قال: لا (^١).\nوفي مصنف ابن أبي شيبة عن الحسن في الحقي بأهلك نيته، وعن عامر ليس بشيء إلا أن ينوي طلاقًا في غضب، وعن عكرمة: هي واحدة. قال قتادة: ما أعدها شيئًا. وعن الحكم وحماد: إن نوى الطلاق فهي واحدة، وهي أحق برجعتها (^٢).\nفصل:\nليس فيه تقديم الخطبة وتقديم وجوبها، قاله أكثر العلماء.\nفصل:\nمعنى: أعوذ: ألتجئ. قالت ذلك؛ لأنها لم تعرفه ولا عرفت ما يراد منها، وقد أسلفنا من قال علمها نساؤه، وقيل: إنهن قلن لها: تحظين عنده بذلك.\nوقوله: (\"قد أعذتك\"). فيما أوردناه جواب لقولها على وجه الموافقة لقصدها؛ لأنه فهم منها الكراهية، وكأنها لم تعجبه أيضًا خَلقًا وخُلقًا. وقوله: \"قد أعذتك\": تركتك.\n_________\n(^١) انظر: \"المغني\" ١٠/ ٣٦٨.\n(^٢) انظر هذِه الآثار في: \"مصنف ابن أبي شيبة\" ٤/ ٨٧ (١٨٠٤٧ - ١٨٠٥٠).","vol":"25","page":210},{"text":"وقوله: (منكسة). يقال: نكس رأسه -بالتخفيف- فهو ناكس، ونكَّس -بالتشديد- فهو منكَّس، إذا طأطأه. وفيه: جواز نظر الخاطب إلى من يريد نكاحها.\nوأما حديث محمد بن عبد الرحمن بن ثوبان: قال رسول الله - ﷺ -: \"من كشف خمار امرأة ونظر إليها فقد وجب صداقها، دخل بها أو لم يدخل بها\". أخرجه الدارقطني (^١). فضُعِّفَ؛ لأجل ابن لهيعة، ومرسل، أو يحمل على أنه بعد العقد، ويراد به الخلوة على من جعلها مقررة للمهر.\n_________\n(^١) \"السنن\" ٣/ ٣٠٧.","vol":"25","page":211},{"text":"<span data-type='title' id=toc-3215>٤ - باب مَنْ أَجَازَ طَلَاقَ الثَّلَاثِ</span>\nلقوله تَعَالَى ﴿الطَّلَاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ [البقرة: ٢٢٩]. وَقَالَ ابْنُ الزُّبَيْرِ فِي مَرِيضٍ طَلَّقَ: لَا أَرَى أَنْ تَرِثَ مَبْتُوتَتُهُ. وَقَالَ الشَّعْبِيُّ: تَرِثُهُ. وَقَالَ ابْنُ شُبْرُمَةَ: تَزَوَّجُ إِذَا انْقَضَتِ العِدَّةُ؟ قَالَ: نَعَمْ، قَالَ: أَرَأَيْتَ إِنْ مَاتَ الزَّوْجُ الآخَرُ؟ فَرَجَعَ عَنْ ذَلِكَ.\n\n٥٢٥٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ أَخْبَرَهُ، أَنَّ عُوَيْمِرًا الْعَجْلَانِيَّ جَاءَ إِلَى عَاصِمِ بْنِ عَدِيٍّ الأَنْصَارِيِّ، فَقَالَ لَهُ: يَا عَاصِمُ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ فَتَقْتُلُونَهُ، أَمْ كَيْفَ يَفْعَلُ؟ سَلْ لِي يَا عَاصِمُ عَنْ ذَلِكَ رَسُولَ اللهِ - ﷺ - فَسَأَلَ عَاصِمٌ عَنْ ذَلِكَ رَسُولَ اللهِ - ﷺ - فَكَرِهَ رَسُولُ اللهِ - ﷺ - الْمَسَائِلَ وَعَابَهَا، حَتَّى كَبُرَ عَلَى عَاصِمٍ مَا سَمِعَ مِنْ رَسُولِ اللهِ - ﷺ -، فَلَمَّا رَجَعَ عَاصِمٌ إِلَى أَهْلِهِ جَاءَ عُوَيْمِرٌ فَقَالَ: يَا عَاصِمُ، مَاذَا قَالَ لَكَ رَسُولُ اللهِ - ﷺ -؟ فَقَالَ عَاصِمٌ: لَمْ تَأْتِنِي بِخَيْرٍ، قَدْ كَرِهَ رَسُولُ اللهِ - ﷺ - الْمَسْأَلَةَ الَّتِي سَأَلْتُهُ عَنْهَا. قَالَ عُوَيْمِرٌ: وَاللهِ لَا أَنْتَهِي حَتَّى أَسْأَلَهُ عَنْهَا فَأَقْبَلَ عُوَيْمِرٌ حَتَّى أَتَى رَسُولَ اللهِ - ﷺ - وَسَطَ النَّاسِ فَقَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ فَتَقْتُلُونَهُ، أَمْ كَيْفَ يَفْعَلُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «قَدْ أَنْزَلَ اللهُ فِيكَ وَفِي صَاحِبَتِكَ فَاذْهَبْ فَأْتِ بِهَا». قَالَ سَهْلٌ: فَتَلَاعَنَا وَأَنَا مَعَ النَّاسِ عِنْدَ رَسُولِ اللهِ - ﷺ -، فَلَمَّا فَرَغَا قَالَ عُوَيْمِرٌ: كَذَبْتُ عَلَيْهَا يَا رَسُولَ اللهِ، إِنْ أَمْسَكْتُهَا، فَطَلَّقَهَا ثَلَاثًا قَبْلَ أَنْ يَأْمُرَهُ رَسُولُ اللهِ - ﷺ -. قَالَ ابْنُ شِهَابٍ: فَكَانَتْ تِلْكَ سُنَّةُ الْمُتَلَاعِنَيْنِ. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح ٩/ ٣٦١].\n\n٥٢٦٠ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ أَخْبَرَتْهُ، أَنَّ امْرَأَةَ رِفَاعَةَ الْقُرَظِيِّ جَاءَتْ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ رِفَاعَةَ طَلَّقَنِي فَبَتَّ طَلَاقِي، وَإِنِّي نَكَحْتُ","vol":"25","page":212},{"text":"بَعْدَهُ عَبْدَ الرَّحْمَنِ بْنَ الزَّبِيرِ الْقُرَظِيَّ، وَإِنَّمَا مَعَهُ مِثْلُ الْهُدْبَةِ. قَالَ رَسُولُ اللهِ - ﷺ -: «لَعَلَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلَى رِفَاعَةَ؟ لَا، حَتَّى يَذُوقَ عُسَيْلَتَكِ وَتَذُوقِي عُسَيْلَتَهُ». [انظر: ٢٦٣٩ - مسلم: ١٤٣٣ - فتح ٩/ ٣٦١].\n\n٥٢٦١ - حَدَّثَنِى مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي الْقَاسِمُ بْنُ مُحَمَّدٍ، عَنْ عَائِشَةَ أَنَّ رَجُلًا طَلَّقَ امْرَأَتَهُ ثَلَاثًا، فَتَزَوَّجَتْ، فَطَلَّقَ، فَسُئِلَ النَّبِيُّ - ﷺ -: أَتَحِلُّ لِلأَوَّلِ؟ قَالَ: «لَا، حَتَّى يَذُوقَ عُسَيْلَتَهَا كَمَا ذَاقَ الأَوَّلُ». [انظر: ٢٦٣٩ - مسلم: ١٤٣٣ - فتح ٩/ ٣٦٢].\nكأن البخاري -﵀- أراد بأن الطلقة الثالثة قوله تعالى: ﴿أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ [البقرة: ٢٢٩] وقد جاء كذلك مفسرًا في حديث أنس: قال رجل للنبي - ﷺ -: إني أسمع الله يقول: ﴿الطَّلَاقُ مَرَّتَانِ﴾ [البقرة: ٢٢٩] فأين الثالثة؟ قال: ﴿فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ [البقرة: ٢٢٩] رواه الدارقطني، وصوب إرساله (^١).\nوقال أين القطان: هما عندي صحيحين. ثم برهن (^٢).\nوقد طلق عويمر العجلاني بحضرته ثلاثًا ولم ينكر عليه صدور هذا اللفظ، كما أورده في الباب، وإن كان وقع بعد اللعان وبانت.\nثم قال البخاري: وَقَالَ ابن الزُّبَيْرِ فِي مَرِيضٍ طَلَّقَ: لَا أَرى أَنْ تَرِثَ مَبْتُوتَتُهُ.\nوهذا أخرجه أبو عبيد، عن يحيى القطان، حدثنا ابن جريج، عن ابن أبي مليكة أنه سأل الزبير عن المبتوتة في المرض، فقال: طلق عبد الرحمن بن عوف ابنة الأصبغ الكلبية فبتها، ثم مات وهي في عدتها، فورثها عثمان.\n_________\n(^١) \"السنن\" ٤/ ٤.\n(^٢) \"بيان الوهم والإيهام\" ٢/ ٣١٦ (٣٠٩).","vol":"25","page":213},{"text":"قال ابن الزبير: وأما أنا فلا أرى أن تورث المبتوتة (^١).\nولابن أبي شيبة، عن عمر - ﵁ - في المطلق ثلاثًا في مرضه: ترثه ما دامت في العدة، ولا يرثها.\nوورث علي أم البنين من عثمان لما طلقها لما حُضر. وقال إبراهيم: ترثه ما دامت في العدة. وقال طاوس وعروة بن الزبير وعائشة وابن سيرين بقوله، كانوا يقولون: من فرَّ من كتاب الله رُدَّ إليه يعني: في الرجل يطلق امرأته وهو مريض (^٢).\nوقال عكرمة: لو لم يبق من عدتها إلا يوم واحد ثم مات، ورثت واستأنفت عدة المتوفى عنها زوجها. وقال شريح فيما رواه عنه الشعبي: يريد ما دامت في العدة (^٣)، ونقل البخاري عن الشعبي أنها ترثه.\nوروى ابن أبي شيبة، عن وكيع، عن زكريا، عن عامر قال: باب في الطلاق جسيم إذا ورثت اعتدت (^٤).\nومن حديث رجل من قريش، عن أُبي بن كعب: إذا طلقها وهو مريض وَرَّثْتُها منه، ولو مضى سنة لم يبرأ أو يموت.\nوعن الحسن بن أبي الحسن في رجل طلق امرأته ثلاثًا في مرضه فمات، وقد انقضت عدتها قال: ترثه (^٥).\n_________\n(^١) رواه عبد الرزاق ٧/ ٦٢ (١٢١٩٢) من طريق ابن جريح، وابن أبي شيبة ٤/ ١٧٦ (١٩٠٢٨) من طريق يحيى بن سعيد، عن ابن جريح، عن ابن أبي مليكة به.\n(^٢) انظر: هذِه الآثار في \"المصنف\" ٤/ ١٧٧.\n(^٣) انظر: ابن أبي شيبة ٤/ ١٨١ (١٩٠٧١، ١٩٠٧٢).\n(^٤) \"المصنف\" ٤/ ١٨١ (١٩٠٧٠).\n(^٥) \"المصنف\" ٤/ ١٧٦ (١٩٠٢٧ - ١٩٠٢٩).","vol":"25","page":214},{"text":"وقال عطاء: لو مرض سنة ورثتها منه (^١). والذي أجاب به الشافعي في الحديث: أنه لا إرث.\nثم نقل البخاري عن ابن شبرمة: تزوج إذا انقضت العدة؟ قال: نعم. قال: قلت: أرأيت إن مات الزوج الآخر؟ فرجع عن ذلك.\nثم ساق البخاري في الباب حديث سهل بن سعد الساعدي. وموضع الشاهد منه ما قدمته، ويأتي في بابه.\nوحديث عائشة في امرأة رفاعة القرظي.\nوسلف في الشهادات (^٢)، والمقصود منه هنا: فطلقني فبت طلاقي. وحديثها أيضًا: أَنَّ رَجُلًا طَلَّقَ امْرَأَتَهُ ثَلَاثًا، فَتَزَوَّجَتْ، فَطَلَّقَ، فَسُئِل - ﷺ -: أَتَحِلُّ لِلأَوَّلِ؟ قَالَ: \"لَا، حَتَّى يَذُوقَ عُسَيْلَتَهَا كمَا ذَاقَ الأَوَّلُ\". وهو مفسر لقوله: وبت طلاقي.\nفصل:\nساق البخاري هذِه الأحاديث عقب هذِه الترجمة؛ للرد على المخالف، وفي الأول: إرسال الثلاث دفعة، وفي الثاني: إرسال البتات، وفي الثالث: إرسال الثلاث من غير بيان لذكر الكيفية، هل هي مجتمعات أو متفرقات؟\nولما قام عنده الدليل على تساوي الصور كفاه الدليل في بعضها دليلًا على الجمع، كما نبه عليه ابن التين، وكأنه أثبت حكم الأصل بالنص، وألحق الفرع به بقياس نفي الفارق.\nقلت: لكن في البخاري في باب التبسم والضحك من كتاب\n_________\n(^١) الذي في \"المصنف\" ٤/ ١٧٦ (١٩٠٣٠) عن عثمان بن الأسود وليس عن عطاء.\n(^٢) سلف برقم (٢٦٣٩).","vol":"25","page":215},{"text":"الأدب: أن رفاعة طلقني آخر ثلاث (^١). فبان به أنها كانت متفرقات، ولم يكن في كلمة، فلا حجة فيه هنا.\nوكذلك ما ذكره عن ابن الزبير، فمحتمل؛ لأن يكون في كلمة أو أكثر، أو أن يكون خلعًا.\nفصل:\nاتفق أئمة الفتوى على لزوم إيقاع طلاق الثلاث في كلمة واحدة، وهو قول جمهور السلف، ومن خالف فهو شاذ مخالف لأهل السنة، وإنما تعلق به أهل البدع ومن لا يلتفت إليه؛ لشذوذه عن الجماعة التي لا يجوز عليها التواطؤ على تحريف الكتاب والسنة، وإنما يُروى الخلاف في ذلك عن السلف: الحجاج بن أرطاة، ومحمد بن إسحاق، وقد أسلفنا ذلك واضحًا، والجواب عما ظاهره التخالف.\nقال أبو يوسف القاضي: كان الحجاج بن أرطأة يقول: ليس طلاق الثلاث بشيء. وكان ابن إسحاق يقول: يرد الثلاث إلى واحدة (^٢).\nوقد أسلفنا عن الطحاوي نكارة حديث ركانة وابن عباس، وأنه خالفهما ما هو أولى منهما.\nروى سعيد بن جبير ومجاهد ومالك بن الحارث (^٣) ومحمد بن إياس ابن البكير والنعمان بن عياش، كلهم عن ابن عباس، فيمن طلق امرأته ثلاثًا أنه عصى ربه، وبانت منه امرأته، ولا ينكحها إلا بعد زوج (^٤).\n_________\n(^١) سيأتي برقم (٦٠٨٤).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٦٢.\n(^٣) في الأصل: الحويرث، والمثبت هو الصواب كما في \"مختصر اختلاف العلماء\" ٢/ ٤٦٣، \"شرح ابن بطال\" ٧/ ٣٩١.\n(^٤) \"مختصر اختلاف العلماء\" ٢/ ٤٦٣.","vol":"25","page":216},{"text":"وروي هذا عن ابن عمر وأبيه وعلي وابن مسعود وأبي هريرة وعمران بن حصين، كما أسنده الطحاوي عنهم (^١).\nوروى ابن أبي شيبة، عن وكيع، عن سفيان، عن عمرو بن مرة، عن سعيد بن جبير قال: جاء رجل إلى ابن عباس فقال: إني طلقت امرأتي ألفًا -أو قال: مائة- قال: بانت منك بثلاث، وسائرها اتخذت بها آيات الله هزوًا (^٢).\nوأما رواية الأئمة عن ابن عباس مما يوافق الجماعة يدل على وَهَنِ رواية طاوس عنه، وما كان ابن عباس ليخالف الصحابة إلى رأي نفسه، وقد روى معمر، عن ابن طاوس، عن أبيه قال: كان ابن عباس إذا سئل عن رجل طلق امرأته ثلاثًا قال: لو أتقيت الله جعل لك مخرجًا (^٣).\nوهذِه الرواية لطاوس عن ابن عباس تعارض رواية ابن جريج، عن ابن طاوس، عن أبيه؛ لأن من لا مخرج له، قَدْ لزمه من الطلاق ما أوقعه فسقطت رواية ابن جريج وأيضًا فإن أبا الصهباء (هو) (^٤) الذي سأل ابن عباس عن ذلك، لا يعرف في موالي ابن عباس، لكن في هذا نظر كما سلف هثاك، وليس تعارض رواية ابن جريج، عن ابن عباس رواية من ذكرنا عن ابن عباس فصار في هذا إجماعًا. وحديث ابن إسحاق خطأ منكر.\nوأما طلاق ركانة زوجته البتة لا ثلاثًا، كذلك رواة الثقات من أهل بيت ركانة، رواه أبو داود، عن أبي ثور وغيره، عن الشافعي، حدثني\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٥٧ - ٥٩.\n(^٢) \"المصنف\" ٤/ ٦٣ (١٧٧٩٨).\n(^٣) رواه عبد الرزاق ٦/ ٣٩٦ (١١٣٤٦).\n(^٤) كذا في الأصل، والمعنى يستقيم بدونها.","vol":"25","page":217},{"text":"عمي محمد بن علي بن شافع، عن عبد الله بن على بن السائب، عن نافع بن عجير، عن عبد الله بن يزيد بن ركانة أن ركانة طلق امرأته سُهَيْمَة البتة، فأخبر رسول الله - ﷺ - بذلك فقال: والله ما أردت إلا واحدة، فردها عليه رسول الله، فطلقها الثانية في زمن عمر، والثالثة في زمن عثمان (^١).\nقال أبو داود: وهذا أصح ما روي في حديث ركانة (^٢).\nوحجة الفقهاء حديث الباب أنه طلقها ثلاثًا قبل أن يأمر الشارع بذلك، وقبل أن يخبره أنها تطلق عليه باللعان، ولو كان ذلك محظورًا عليه لنهاه عنه، كما سلف، وأعلمه أن إيقاع الثلاث محرم ومعصية، فصح أن إيقاع الثلاث مباح، ولولا ذلك لم يقره (^٣).\nفصل:\nاختلف العلماء في قول الرجل: أنت طالق البتة. فذكر ابن المنذر عن عمر وسعيد بن جبير أنها واحدة.\nوقال عطاء والنخعي: يُدَيَّن، فإن أراد واحدة فهي واحدة، وإن أراد ثلاثًا فهي ثلاث. وهو قول أبي حنيفة والشافعي وقالت طائفة في البتة: هي ثلاث.\nوروي ذلك عن علي وابن عمر وسعيد بن المسيب وعروة والزهري وابن أبي ليلى ومالك والأوزاعي وأبي عبيد، واحتج الشافعي بحديث ركانة السالف، واحتج مالك بحديث ابن عمر: أبت الطلاق طلاق السنة.\n_________\n(^١) أبو داود (٢٢٠٦).\n(^٢) بعد حديث (٢٢٠٨) في السنن.\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٣٩٠ - ٣٩٣.","vol":"25","page":218},{"text":"قال ابن المنذر: وقد دفع بعض العلماء حديث ركانة. وقال: عبد الله بن يزيد بن ركانة، عن أبيه، عن جده لا يعرف سماع بعضهم من بعض (^١).\nفصل:\nوقد اختلف في طلاق المريض يموت في مرضه -وقد أسلفناه- وحاصل الخلاف فيه أن فرقة قالت: ترثه ما دامت في العدة، روي عن عثمان بن عفان أنه وَرّث امرأة عبد الرحمن بن عوف منه، وكانت في العدة، وبه قال النخعي والشعبي وابن شبرمة وابن سيرين وعروة، وهو قول الثوري والكوفيين والأوزاعي، وأحد قولي الشافعي.\nوأن فرقة قالت: ترثه بعد العدة ما لم تزوج، روي عن عطاء والحسن وابن أبي ليلي، وبه قال أحمد وإسحاق وأبو عبيد.\nوأن فرقة قالت: ترثه وإن تزوجت، هذا قول ربيعة ومالك والليث -وهو الصحيح - عن عثمان رواه مالك في \"الموطأ\"، عن ابن شهاب (^٢).\nوأن فرقة قالت: لا ترث مبتوتة بحال، وإن مات في العدة، كقول ابن الزبير، وهو أحد قولي الشافعي، وبه قال أبو ثور وأهل الظاهر (^٣).\nواحتجوا لقول ابن الزبير بالإجماع على أن الزوج لا يرثها، وإن ماتت في العدة، ولا بعد انقضائها، إذا طلقها ثلاثًا وهو صحيح أو مريض، فكذلك هي لا ترثه.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣٩٣ - ٣٩٤، و\"الإشراف\" ١/ ١٤٧ - ١٤٨.\n(^٢) \"الموطأ\" برواية يحيى ص ٣٥٣.\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٣٩٤، \"الإشراف\" ١/ ١٦٦ - ١٦٧.","vol":"25","page":219},{"text":"ومن قال: لا ترثه إلا في العدة استحال عنده أن ترث مبتوتة في حال لا ترث فيه الرجعية؛ لأنه لا خلاف بين المسلمين أن من طلق امرأته صحيحًا طلقة يملك فيها رجعتها، ثم انقضت عدتها قبل موته، أنها لا ترثه؛ لأنها أجنبية ليست منه، ولا هو منها، فلا تكون المبتوتة المختلف في ميراثها في العدة أقوى من الرجعية المجمع على توريثها في العدة.\nوأما من قال: ترثه بعدها ما لم تنكح، فإنهم اعتبروا إجماع المسلمين أنه لا ترث امرأة زوجين في حال واحد.\nوقولهم غير صحيح؛ لأنه لا يخلو أن تكون له زوجة بعد انقضاء العدة، أو لا تكون، فإن كانت فلا يحل لها نكاح غيره، وإلا فمحال أن ترثه وهي زوجة لغيره، وبمثل هذِه العلة يلزم من قال: ترثه بعدها وإن تزوجت.\nوأهل هذِه المقالة اتهمت المريض بالفرار من ميواث الزوجة، والمريض محجور عليه في الحكم في ثلثي ماله بأن ينقص ورثته، بأن يدخل عليهم وارثًا، فكذلك هو ممنوع من أن يخرج عنهم وارثًا. كما منع الشارع الذي قتل وليه ميراثه؛ بسبب ما أحدث من القتل.\nفكذلك لا ينبغي أن يكون المريض مانعًا زوجته الميراث بسبب ما أحدثه من الطلاق؛ لأن الميراث حق ثبت لها بمرضه.\nفصل:\nقيل: العسل، يؤنت ويذكر فمن صغره (مؤنثًا) (^١) قال: عسيلة، كهنيدة في هند، وقيل: أراد قطعة من العسل، وقيل: على معنى\n_________\n(^١) من (غ).","vol":"25","page":220},{"text":"النطفة، شبه اللذة بالذوق، واستعاره لها (^١)\nفصل:\nفي حديث رفاعة أن المطلقة ثلاثًا لا تحل لمطلقها إلا بنكاح فيه جماع. وهو مفسر لقوله تعالى: ﴿حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠] وهو من التفسير المسند، وذلك أن القرآن كله إذا ذكر فيه النكاح، أريد به العقد لا الوطء، إلا هنا، وإلا في قوله: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً﴾ [النور: ٣] على قول، والسنة بينته بقوله: \"حتى تذوقي عسيلته\". وهي الوطء.\nوانفرد اين المسيب، فاكتفى بالعقد. كما أسند سعيد بن منصور في \"سننه\" قوله (^٢). ولا نعلمُ أحدًا وافقه إلا طائفة من الخوارج، ولا التفات إليهم، ولعله لم يبلغه الحديث. وقيل: إنه رجع عنه، حكاه في \"القنية\" للزاهدي. قال: ولو قضى به قاضٍ لا ينفذ قضاؤه، فإن أفتى به أحد عزر. وإن كان المبرد حكى عن أهل الحجاز أنهم يرون النكاح العقد دون الفعل، ولا ينكرونه في الفعل، ويحتجون بقوله تعالى: ﴿إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ﴾ [الأحزاب: ٤٩] ويكون هو الجماع. وهو في الأصل كناية، وهي تقع عن هذا الباب كثيرًا، والأصل ما ذكرناه.\nقال - ﵇ -: \"أنا من نكاح لا من سفاح\" (^٣) ويقابل قول سعيد في الغرابة قول الحسن البصري: لا تحل حتى يطأها الثاني وطئًا فيه\n_________\n(^١) انظر: \"النهاية في غريب الحديث\" ٣/ ٢٣٧.\n(^٢) \"السنن\" ٢/ ٤٩ (١٩٨٩).\n(^٣) رواه بنحوه الطبراني ١٠/ ٣٢٩ (١٠٨١٢)، وابن عساكر في \"تاريخ دمشق\" ٣/ ٤٠٠ من حديث ابن عباس.","vol":"25","page":221},{"text":"إنزال، وزعم أنه معنى العسيلة، وخالفه سائر الفقهاء، فاكتفوا بالإفضاء كما في سائر الأحكام (^١).\nوأغرب ابن المنذر فقال: إذا أتاها نائمة أو مغمى عليها لا تشعر لا تحل للأول؛ حتى يذوقا جميعًا العسيلة، إذ غير جائز أن يسوي الشارع بينهما في ذوقهما. وتحل بأن يذوقها أحدهما، وهذا قول علي وابن عباس وجابر وعائشة وابن عمر، وهو قول جماعة العلماء (^٢)، لا خلاف في ذلك إلا ما روي عن ابن المسيب، وهو قوله في هذا الحديث: أو \"يذوق عسيلتك\"، لا يوجب ذوق أحدهما لها دون صاحبه.\nوأو هنا بمعنى: الواو، وذلك مشهور في اللغة، وقد بين ذلك رواية من روى: \"وتذوق\" بالواو. كما ذكره في الباب، في باب: من قال لامرأته: أنت علي حرام. كما سيأتي.\nفصل:\nواختلفوا في عقد نكاح المحلل، فقال مالك: لا يحلها إلا نكاح رغبة، فإن قصد التحليل لم يحلها، سواء علم بذلك الزوجان أو لم يعلما، ويفسخ قبل الدخول وبعده، وهو قول الليث وسفيان والأوزاعي وأحمد.\nوقال أبو حنيفة وأصحابه والشافعي: النكاح جائز، وله أن يقيم على نكاحه أولا، وهو قول عطاء والحكم.\n_________\n(^١) انظر: \"الاستذكار\" ١٧/ ١٥٦ - ١٥٧.\n(^٢) انظر: \"الإشراف\" ١/ ١٧٨.","vol":"25","page":222},{"text":"وقال القاسم وسالم وعروة والشعبي: لا بأس أن يتزوجها ليحلها، إذا لم يعلم بذلك الزوجان، وهو مأجور بذلك، وهو قول رييعة ويحيى بن سعيد (^١).\nحجة مالك: الأحاديث الواردة في لعنه، منها حديث ابن مسعود: لعن رسول الله - ﷺ - المحلل والمحلل له. حديث صحيح، أخرجه النسائي والترمذي، وقال: حسن صحيح (^٢).\nقلت: وهو على شرط الشيخين. وقال ابن حزم بعد أن ساقه من طريق النسائي إليه: إنه خبر لا يصح في الباب سواه (^٣).\nقلت: أعله ابن القطان بأبي قيس (^٤). وفيه أيضًا: عقبة بن عامر وأبي هريرة وجابر وابن عباس - ﵃ -.\nأما حديث عقبة فمداره على مشرح بن هاعان، عنه مرفوعًا: \"لعن الله المحلل والمحلل له\". أخرجه الدارقطني (^٥)، وقال عبد الحق: إسناده حسن (^٦).\nواعترضه ابن القطان بأبي صالح كاتب الليث الذي في إسناده؛ لأن حاله مختلف فيها، رواه عنه إبراهيم بن الهيثم البلدي، وقد أنكر عليه حديث الثلاثة الذين في الغار (^٧).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٢٢ - ٣٢٤، \"الإشراف\" ١/ ١٧٩ - ١٨٠.\n(^٢) الترمذي (١١٢٠)، النسائي ٦/ ١٤٩.\n(^٣) \"المحلى\" ١٠/ ١٨٠.\n(^٤) \"بيان الوهم والإيهام\" ٤/ ٤٤٢ (٢٠١٥).\n(^٥) \"السنن\" ٣/ ٢٥١.\n(^٦) \"الأحكام الوسطى\" ٣/ ١٥٧.\n(^٧) \"بيان الوهم والإيهام\" ٣/ ٥٠٤ - ٥٠٦ (١٢٧٧).","vol":"25","page":223},{"text":"وقال أبو زرعة فيما حكاه ابن أبي حاتم: ذكرت هذا الحديث ليحيى بن بكير، وأخبرته برواية عبد الله بن صالح، وعثمان بن صالح له، عن الليث، فأنكر ذلك إنكارًا شديدًا وقال: لم يسمع الليث عن مشرح شيئًا، ولا روى عنه شيئًا، وإنما حدثني الليث بهذا الحديث عن سليمان بن عبد الرحمن، أن رسول الله - ﷺ -.\nقال أبو زرعة: والصواب عندي قول يحيى هذا (^١).\nوأما حديث أبي هريرة فأخرجه ابن أبي شيبة بإسناد جيد عنه: لعن رسول الله - ﷺ - المحلل والمحلل له (^٢).\nوأما حديث جابر فأخرجه أيضًا، عن ابن نمير، عن مجالد، عن عامر، عن جابر، عن عليّ مثله سواء (^٣)، قال الترمذي: ووهم فيه ابن نمير (^٤). وأما حديث ابن عباس فأخرجه ابن ماجه من حديث زمعة بن صالح، عن سلمة بن وهرام -وفيهما مقال، وقد وُثَّقَاَ- عن عكرمة، عن عبد الله: لعن رسول الله - ﷺ - المحلل والمحلل له (^٥).\nقال ابن حزم: وذهب مالك أيضًا إلى آثار بمعناه، إلا أنها هالكة إما من طريق الحارث الأعور الكذاب، أو من طريق إسحاق الفروي، ولا خير فيه، روي عن إبراهيم بن إسماعيل، عن داود، عن عكرمة، عن ابن عباس يرفعه: سئل عن المحلل فقال: \"لا نكاح إلا نكاح رغبة\" ثلاثًا. ومن طريق وكيع، عن الثوري، عن المسيب بن رافع،\n_________\n(^١) \"علل ابن أبي حاتم \" ١/ ٤١١ (١٢٢٣).\n(^٢) \"المصنف\" ٣/ ٥٤٨ (١٧٠٨٦)\n(^٣) ابن أبي شيبة ٧/ ٢٩١ (٣٦١٨٢).\n(^٤) الترمذي (١١١٩).\n(^٥) ابن ماجه (١٩٣٤).","vol":"25","page":224},{"text":"عن قبيصة بن جابر: قال عمر بن الخطاب: لا أوتى بمحل ولا بمحلل إلا رجمته (^١).\nوحمل هذا الطحاوي على التشديد والتغليظ النحو ما هم به الشارع من التحريق على من تخلف عن الجماعة بيوتهم، وكذا ما روي عن أبيه، وقد صح عنه أنه درأ الحد عن رجل وطئ غير امرأته وهو يظنها امرأته. وإذا بطل الحد بالجهالة فالتأويل أولى؛ لأن المتأول عند نفسه مصيب، وهو في معنى الجاهل (^٢).\nقال ابن حزم: ومن طريق ابن وهب: أخبرني يزيد بن عياض بن جعدبة، سمع نافعًا يقول: إن رجلًا سأل ابن عمر عن التحليل، فقال له عبد الله: عرفت عمر، لو رأى شيئًا من ذلك لرجم فيه.\nقال أبو محمد بن حزم: ابن جعدبة كذاب، مذكور بالوضع.\nوعن عبد الرزاق، عن الثوري، عن عبد الله بن شريك العامري: سمعت ابن عمر يسأل عمن طلق امرأته ثم ندم، فأراد رجل أن يتزوجها يحللها له. فقال ابن عمر: كلاهما زانٍ ولو مكثا عشرين سنة (^٣).\nقلت: وعبد الله ذكره ابن حبان في \"ثقاته\"، وكذا ابن شاهين، وابن خلفون. وقال الدارقطني: لا بأس به. وقال أحمد: ما علمت به بأسًا. وقال يعقوب بن سفيان: ثقة، يميل إلى التشيع (^٤).\n_________\n(^١) \"المحلى\" ١٠/ ١٨٠، ١٨١، ١٨٤.\n(^٢) انظر \"الاستذكار\" ١٦/ ١٦٣.\n(^٣) عبد الرزاق ٦/ ٢٦٦ (١٠٧٧٨) وانظر: \"المحلى\" ١٠/ ١٨١.\n(^٤) انظر: \"الثقات\" ٥/ ٢٢، \"المعرفة والتاريخ\" ٣/ ٩٨، \"تاريخ أسماء الثقات\" لابن شاهين ص ١٣١ - ١٣٢ (٦٧٧، ٦٧٩).","vol":"25","page":225},{"text":"ثم قال: وعن وكيع، عن أبي غسان المدني، عن عمر بن نافع، عن أبيه أن رجلًا سأل ابن عمر - ﵄ - عمن طلق امرأته ثلاثًا، فتزوجها هذا السائل عن غير مؤامرة منه: أتحل لمطلقها؟ قال ابن عمر: لا، إلابنكاح رغبة، كنا نعد هذا سفاحًا على عهد رسول الله - ﷺ -.\nقلت: رواته كلهم ثقات، ثم قال: ومن طريق ابن وهب: أخبرني الليث عن محمد بن عبد الرحمن المرادي أنه سمع أبا مروان التجيبي يقول: إن رجلًا طلق امرأته ثلاثًا، وكان له جار فأراد أن يحلل بينهما بغير علمهما، فسألت عن ذلك فقال: لا إلا نكاح رغبة في غير مداهنة.\nومن طريق عبد الرزاق، عن سفيان ومعمر، عن الأعمش، عن مالك بن الحارث، عن ابن عباس: من يخادع الله يخدعه (^١).\nقلت: وصح عن قتادة وإبراهيم والحسن أنهم قالوا: إن نوى واحد من الناكح أو المنكح والمرأة التحليل فلا يصلح، فإن طلقها فلا تحل للذي طلقها، ويفرق بينهما إذا كان نكاحه على وجه التحليل. وعن سعيد بن جبير وابن المسيب وطاوس: المحلل ملعون.\nقلت: وروى ابن أبي شيبة، عن هشيم، عن معن، عن إبراهيم، وعن يونس، عن الحسن قالا: إذا هم أحد الثلاثة فسد النكاح.\nوحدثنا غندر، عن شعبة: سألت حمادًا عن رجل تزوج امرأة ليحلها لزوجها، فقال: أحب إليَّ أن يفارقها.\nوثنا أبو داود، عن حبيب، عن عمر، وعن جابر بن زيد في رجل تزوج امرأة ليحلها لزوجها، وهو لا يعلم، قال: لا يصلح ذلك إذا كان تزوجها ليحلها.\n_________\n(^١) \"المحلى\" ١٠/ ١٨١.","vol":"25","page":226},{"text":"ثنا عائد بن حبيب عن أشعث، عن ابن سيرين قال: لعن المحل والمحلل له.\nثنا حميد بن عبد الرحمن، ثنا موسى بن أبي الفرات، عن عمرو بن دينار أن رجلًا طلق امرأته، فأخرج رجل من ماله شيئًا يتزوجها به ليحلها، فقال: لا.\nثم ذكر أن النبي - ﷺ - سئل عن مثل ذلك فقال: لا، حتى ينكحها مرتغبًا لنفسه، حتى يتزوجها مرتغبًا لنفسه، وإذا فعل ذلك لم تحل له حتى تذوق العسيلة.\nثنا معاذ، ثنا عباد بن منصور: جاء رجل إلى الحسن فقال: إن رجلًا من قومي طلق امرأته ثلاثًا، فندم وندمت، فأردت أن أنطلق فأتزوجها لتحل له. فقال له الحسن: اتق الله ولا (تكون) (^١) له مسمارًا لحدود الله -﷿- (^٢).\nثم قال ابن حزم: أما احتجاج المالكيين لما ذكرنا فهو كله عليهم لا لهم، أما عمر فلم يأت عنه بيان من هو المحلل الملعون (الذي يستحق) (^٣) الرجم، فليسوا أولى بهم من غيرهم، ثم إنهم قد خالفوا عمر في ذلك، فلا يرون فيه الرجم، على أنا روينا عن عمر إجازة طلاق التحليل، فبطل تعلقهم به، وكذلك الرواية عن علي وابن مسعود ليس فيها عنهما أيّ المحلليين هو الملعون، ونحن نقول: إن الملعون الذي يعقد نكاحه (معلقًا) (^٤) بذلك فقط.\n_________\n(^١) كذا بالأصل، وكتب الناسخ فوقها: كذا. وفي \"المصنف\" تكونن.\n(^٢) روى هذِه الآثار ابن أبي شيبة ٣/ ٥٤٧ - ٥٤٨.\n(^٣) طمس في الأصل والمثبت من (غ).\n(^٤) كذا في الأصل وفي \"المحلى\": معلنًا.","vol":"25","page":227},{"text":"وأما الحديث المرفوع: \"لعن المحلل (^١) والمحلل له\" فهو حق إلا أنا وسائر خصومنا لا نختلف أن هذا اللفظ منه - ﵇ - ليس عامًا لكل محل، ولو كان كذلك -وأعوذ بالله-، لكان كل واهب وكل موهوب، وكل بائع وكل مبتاع، وكل ناكح وكل منكح، داخل في هذا؛ لأن هؤلاء كلهم محلون بشيء كان حرامًا وتحل لهم أشياء كانت حرامًا عليهم.\nهذا ما لا شك فيه، فصح يقينًا أنه - ﵇ - أراد بعض المحلين وبعض المحلل لهم. والعجب في المخالفين لنا يقولون فيمن تزوج امرأة وفي نيته ألا يمسكها إلا شهرًا ثم يطلقها إلا أنه لم يذكر ذلك في نفس العقد، فإنه نكاح صحيح، وهو مخير، إن شاء طلقها وإن شاء أمسكها، وأنه لو ذكر ذلك في نفس العقد لكان عقدًا فاسدًا مفسوخًا، فأي فرق بين ما أجازوه وبين ما منعوا منه؟ لا سيما وفي حديث رفاعة \"أتريدين أن ترجعي إلى رفاعة؟ \" فلم يجعل إرادتها الرجوع إلى الذي طلقها ثلاثًا مانعًا من رجوعها إذا وطئها الثاني، فصح أن المحل الملعون هو الذي تزوجها ليحلها ثم يطلقها، يعقدان النكاح على هذا، فهو حرام مفسوخ أبدًا؛ لأنهما تشارطا شرطًا يلتزمانه، ليس في كتاب الله إباحة التزامه، فلو أخذ كذلك أجرة فهي أجرة حرام وفرض ردها (^٢).\nقال: وروينا عن الشعبي أنه قال: لا بأس بالتحليل إذا لم يأمر به الزوج (^٣).\nقلت: وعند ابن أبي حاتم من حديث موسى بن مُطير، عن أبيه عن رجل من الصحابة، أن رجلًا طلق امرأته ثلاثًا ثم تزوجت زوجًا غيره\n_________\n(^١) في الأصول: (المحل)، والمثبت من \"المحلى\" ١٠/ ١٨٣.\n(^٢) \"المحلى\" ١٠/ ١٨٣، ١٨٤.\n(^٣) \"المحلى\" ١٠/ ٨٢.","vol":"25","page":228},{"text":"ليحلها، فدخل بها الزوج الثاني وطلقها، فلما انقضت عدتها ذكروا ذلك لرسول الله - ﷺ -، لما أراد زوجها الأول أن يتزوجها، فقال: \"أليس سمى لها صداق؟ \" قالوا: بلى. قال: \"أليس تزوجها بولي؟ \" قالوا: بلى.\nقال: \"أليس تزوجها بشهود؟ \" قالوا: بلى. قال: \"أليس دخل بها حتى ذاق عسيلتها وذاقت عسيلته؟ \" قالوا: بلى. فقال: \"ذهب الخداع ذهب الخداع\".\nقال أبو زرعة: هذا حديث واهٍ، ضعيف، باطل، غير ثابت ولا صحيح، ولا أعلم خلافًا بين أهل العلم بالحديث أنه حديث واهٍ ضعيف، ولا يقوم بمثله حجة (^١).\nقال ابن حزم: وإلى قول الشعبي ذهب الشافعي وأبو ثور، وقال: المحل الذي يفسد نكاحه هو الذي يعقد عليه في نفس عقد النكاح أنه إنما تزوجها لتحل ثم يطلقها. وأما من لم يشترط ذلك في العقد فهو صحيح لا داخلة فيه، سواء اشترط عليه ذلك قبل العقد أو لم يشترط، نوى ذلك في نفسه أو لم ينو.\nقال أبو ثور: وهو مأجور بذلك. وأما أبو حنيفة وأصحابه، فروى بشر بن الوليد، عن أبي يوسف، عن أبي حنيفة مثل قول الشافعي سواء، وروي أيضًا، عن محمد، عن يعقوب، عن أبي حنيفة: إذا نوى الثاني تحليلها للأول لم تحل بذلك، وهو قول أبي يوسف ومحمد.\nوروى الحسن بن زياد، عن زفر، عن أبي حنيفة أنه وإن اشترط عليه في العقد أنه إنما تزوجها ليحلها للأول، فإنه نكاح صحيح ويحصنان به ويبطل الشرط، وله أن يمسكها، فإن طلقها حلت للأول (^٢).\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٤٢٧.\n(^٢) \"المحلى\" ١٠/ ١٨٢.","vol":"25","page":229},{"text":"وفي \"القنية\": إذا أتاها الزوج الثاني في دبرها لا تحل للأول، وإن أولج في مكان البكارة حلت للأول، والموت لا يقوم مقام التحليل، وكذا الخلوة.\nفصل:\nتعلق بحديث تميمة بنت وهب زوج رفاعة -كما قال أبو عمر- قوم شذوا عن طريق السلف والخلف من العلماء في تأجيل العنين فأبطلوه، منهم: ابن عليه وداود، وقالوا: قد شكت لرسول الله - ﷺ - أن زوجها ليس معه إلا مثل هدبة الثوب -وهي طرفه وحاشيته- فلم يؤجله، ولا حال بينه وبينها.\nقالوا: وهو مرض من الأمراض لا قيام للمرأة به. فخالفوا جماعة الفقهاء والصحابة برأي متوهم، وتركوا النظر المؤدي إلى المعرفة بأن البُغية من النكاح الوطء، وابتغاء النسل، وأن حكمها في ذلك [كحكمه] (^١) لو وجدها رتقاء وإذا صح طلاق عبد الرحمن لتميمة بطلت النكتة التي فرعوا عليها. وقد قضى بتأجيل العنين عمر، وعثمان، والمغيرة بن شعبة (^٢).\nفصل:\nسواء في زواج المرأة بالثاني قويّ النكاح وضعيفه -كما قال أبو عمر- والصبي الذي يطأ مثله، والمراهق، والمجنون، والخصي الذي بقي معه ما يغيبه في الفرج، يحلون المطلقة لزوجها، وتحل الذمية لمسلم بوطء زوج ذمي لها بنكاح، وكذا لو أصابها محرمة أو حائضًا أو صائمة، ولكنه يعصى.\n_________\n(^١) زيادة يقتضيها السياق من \"الاستذكار\" ١٧/ ١٥٣.\n(^٢) \"الاستذكار\" ١٦/ ١٥٣ - ١٥٤.","vol":"25","page":230},{"text":"وذهب ابن الماجشون وطائفة من أهل المدينة من أصحاب مالك وغيرهم إلى قول أبي حنيفة، فإن تزوجها وشرط التحليل، فالشافعي يرى أنه ضرب من المتعة، فإن تزوجها تزويجًا مطلقًا إلا أنه نواه، فله قولان:\nأحدهما: كقول مالك.\nوالآخر: كقول أبي حنيفة، ولم يختلف قوله في الجديد أن النكاح صحيح إذا لم يشترط في العقد (^١).\nفصل:\nمنعطف على ما مضى، ذكر ابن المنذر في \"الإجماع\" أنهم أجمعوا أن من طلق زوجته المدخول بها طلاقًا يملك رجعتها، وهو مريض أو صحيح، فمات أو ماتت قبل أن تنقضي عدتها، أنهما يتوارثان، وأن من طلق زوجته وهو صحيح كل قرء طلقة، ثم مات أحدهما، ألا ميراث للحي منهما من الميت (^٢).\nقال ابن المرابط: لم يختلف أحد أن طلاق المريض جائز ونافذ عليه، وإنما ورثت منه؛ لهربه بالميراث عنها في العلة، وكذا حكم كل هارب من الشرائع والأحكام.\nتنبيهات:\nتقدمت لا بأس بذكرها: لا بدعة عندنا في جمع الثلاث خلافًا له كما سلف (^٣).\n_________\n(^١) \"الاستذكار\" ١٦/ ١٥٨ - ١٦٠.\n(^٢) \"الإجماع\" ص ١١٣ (٤٤٨ - ٤٤٩).\n(^٣) انظر: \"البيان\" ١٠/ ٨٠.","vol":"25","page":231},{"text":"وأجاز ابن مسعود تفريقها على الأقراء، وبه أخذ أبو حنيفة وأشهب، وإذا أوقع الثلاث بكلمة وقعت، خلافًا لداود ولبعضهم حيث قال: تقع واحدة. وعند مالك في طلاق الفار في مرض الموت: ترث وإن تزوجت أزواجًا، وولدت أولادًا خلافًا للشافعي (^١).\nفصل:\nوقول عويمر: (أرأيت رجلًا وجد مع امرأته)، إلى آخره. دال على وجوب قتل من قتل رجلًا وادعى أنه وجده مع امرأته، وبه قال عامة فقهاء الأمصار وقوله: (\"قد أنزل فيك وفي صاحبتك\") دال على أنه أول لعان نزل فيه ذلك، وقد سلف الخلاف فيه وفي لعان هلال بن أمية.\n_________\n(^١) انظر: \"المدونة\" ٢/ ١٣٢، \"الوسيط\" ٣/ ٢٧٩.","vol":"25","page":232},{"text":"<span data-type='title' id=toc-3216>٥ - باب مَنْ خَيَّرَ نِسَاءَهُ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ﴾ الآية [الأحزاب: ٢٨].\n\n٥٢٦٢ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا مُسْلِمٌ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: خَيَّرَنَا رَسُولُ اللهِ - ﷺ -، فَاخْتَرْنَا اللهَ وَرَسُولَهُ، فَلَمْ يَعُدَّ ذَلِكَ عَلَيْنَا شَيْئًا. [٥٢٦٣ - مسلم: ١٤٧٧ - فتح ٩/ ٣٦٧].\n\n٥٢٦٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا عَامِرٌ، عَنْ مَسْرُوقٍ قَالَ: سَأَلْتُ عَائِشَةَ عَنِ الْخِيَرَةِ، فَقَالَتْ: خَيَّرَنَا النَّبِيُّ - ﷺ -، أَفَكَانَ طَلَاقًا؟ قَالَ مَسْرُوقٌ: لَا أُبَالِي أَخَيَّرْتُهَا وَاحِدَةً أَوْ مِائَةً بَعْدَ أَنْ تَخْتَارَنِي. [انظر: ٢٥٦٣ - مسلم: ١٤٤٧ - فتح ٩/ ٣٦٧].\n\nثم ساق حديث مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: خَيَّرَنَا رَسُولُ اللهِ - ﷺ -، فَاخْتَرْنَا الله وَرَسُولَهُ، فَلَمْ يَعُدَّ ذَلِكَ عَلَيْنَا شَيْئًا.\nوعنه أيضًا سألها عن الخيرة فَقَالَتْ: خَيَّرَنَا النَّبِيُّ - ﷺ -، أَفَكَانَ طَلَاقًا؟ قَالَ مَسْرُوقٌ: لَا أُبَالِي أَخَيَّرْتُهَا وَاحِدَةً أَوْ مِائَةً بَعْدَ أَنْ تَخْتَارَنِي.\nقد روي مثل قول مسروق عن عمر، وعلي، وابن مسعود، وزيد بن ثابت، وابن عباس، وعائشة - ﵃ -، ومن التابعين عطاء، وسليمان بن يسار، وربيعة، والزهري، كلهم قالوا: إذا اختارت زوجها فليس بشيء، وهو قول أئمة الفتوى (^١).\nوروي عن علي وزيد بن ثابت: إن اختارت (زوجها) (^٢) فواحدة،\n_________\n(^١) انظر: هذِه الآثار في \"مصنف عبد الرزاق\" ٧/ ٨ - ١٠ وابن أبي شيبة ٤/ ٩١، \"الاستذكار\" ١٧/ ١٦٧.\n(^٢) في الأصل: نفسها، والمثبت هو الصواب وهو الموافق لما قبله.","vol":"25","page":233},{"text":"وهو قول الحسن البصري (^١)، والأول هو الصحيح لحديث عائشة - ﵂ -، وقد أوضحنا ذلك في تفسير سورة الأحزاب بزيادة.\nوالتخيير -كما سلف- هو أن يجعل الطلاق إلى المرأة، فإن لم تمتثل فلا شيء عليه كغيرها. والفرق بين التخيير والتمليك عند مالك أن قول الرجل: قد ملكتك. أي: قد ملكتك ما جعل الله لي من الطلاق واحدة، أو اثنتين أو ثلاثًا، فلما جاز أن يملكها بعض ذلك دون بعض وادعى ذلك كان القول قوله مع يمينه.\nوقال في الخيار: إذا اختارت نفسها المدخول بها فهو الطلاق كله، وإن أنكر زوجها فلا (تكن) (^٢) وإن اختارت واحدة فليس بشيء، وإنما الخيار البتات وإما أخذته، وإما تركته (^٣)؛ لأن معنى التخيير: التسريح، قال تعالى: ﴿فَتَعَالَيْنَ أُمَتِّعْكُنَّ﴾ [الأحزاب: ٢٨] فمعنى التسريح: البتات؛ لأن الله تعالى قال: ﴿الطَّلَاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ والتسريح بإحسان هي الثالثة، كما سلف. وقال جماعة: أمرك بيدك، واختاري سواء.\nقال الشعبي: هو في قول عمر وعلي وزيد بن ثابت سواء (^٤)، وهو قول النخعي وحماد والزهري وسفيان والشافعي وأبي عبيد (^٥).\nفصل:\nاختلفت المالكية: هل له أن يناكرها في التخيير؟ فقال مالك وأكثر\n_________\n(^١) انظر هذِه الآثار في \"مصنف عبد الرزاق\" ٧/ ٩، ١٠.\n(^٢) كذا في الأصل، والذي في \"الاستذكار\" ١٧/ ١٦٧: (تكره له).\n(^٣) انظر: \"الاستذكار\" ١٧/ ١٦٧.\n(^٤) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٤/ ٩٢.\n(^٥) انظر: \"الإشراف\" ١/ ١٥٧.","vol":"25","page":234},{"text":"أصحابه: لا مناكرة له إذا طلقت ثلاثًا.\nوقال ابن الجهم وسحنون: له أن يناكرها. واختلفا ما الذي يكون عليه، فقال سحنون: واحدة رجعية كالتمليك، وقال ابن الجهم: بائنة.\nقال ابن سحنون: وأكثر أصحابنا يقولون به. ومثله حكى ابن خويزمنداد في الخيار عن مالك أن يحمله على ذلك (^١).\nفرع: فإن خيرها فاختارت دون الثلاث، فقال مالك: ليس بشيء، وذلك إبطال لحقها، وقال عبد الملك: إنه اختيار الثلاث.\nوقال في كتاب محمد نحوه: إذا قضت بواحدة كانت البتة، فإن أرادت بعد ذلك أن تقضي على قول من أسقط ما اختارته، فالجماعة على أن ليس لها ذلك، إلا أشهب قال: لها أن ترجع تقضي. فالثلاث يحصل من هذا؛ لأن التخيير عند مالك ثلاث، فلا يناكرها، والتمليك له أن يناكرها ويحلف إذا أراد رجعتها عدا الصحيح.\nوقال محمد: يحلف مكانه. وقال ابن سحنون: هما سواء يناكرها فيها (^٢). وقال الداودي: قال قوم في التخيير هما سواء؛ لقول مالك في التمليك. وقالوا في التمليك كقوله في التخيير.\nفصل:\nوقول مسروق: لا أبالي، إلى آخره. فيه تقديم وتأخير، وذلك أنه قال: لا أبالي بعد أن تختاري أكنت خيرتها واحدة أو مائة، ذكره ابن التين.\nفائدة: الخيرة: بكسر الخاء وفتح الياء، وهو من الخيار.\n_________\n(^١) انظر: \"عقد الجواهر الثمينة\" ٢/ ٥١٥ - ٥١٦.\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ٢١٣ - ٢١٤، \"عقد الجواهر الثمينة\" ٢/ ٥١٦.","vol":"25","page":235},{"text":"<span data-type='title' id=toc-3217>٦ - باب إِذَا قَالَ: فَارَقْتُكِ أَوْ سَرَّحْتُكِ أَوِ الْخَلِيَّةُ أَوِ الْبَرِيَّةُ أَوْ مَا عُنِيَ بِهِ الطَّلَاقُ، فَهُوَ عَلَى نِيَّتِهِ</span>\nوَقَوْلُ اللهِ -﷿-: ﴿وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا﴾ [الأحزاب: ٤٩] وَقَالَ: ﴿وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا﴾ [الأحزاب: ٢٨]، وَقَالَ: ﴿فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ [البقرة: ٢٢٩] وَقَالَ: ﴿أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ﴾ [الطلاق: ٢].\nوَقَالَتْ عَائِشَةُ قَدْ عَلِمَ النَّبِيُّ - ﷺ - أَنَّ أَبَوَيَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِهِ. [فتح ٩/ ٣٦٩].\nهذا التعليق تقدم عنده مسندًا، واختلف قول مالك فيمن قال لامرأته: قد فارقتك، أو سرحتك، أو خليت سبيلك. فروى عيسى عن ابن القاسم أنها كلها ثلاث في التي بني بها، إلا أن ينوي أقل فله نيته ويحلف، وفي التي لم يبن بها حتى ينوي أقل (^١).\nقال ابن المواز: وأصح قوليه في ذلك في التي لم يبن بها واحدة، إلا أن يريد أكثر.\nوقاله ابن القاسم وابن عبد الحكم (^٢).\nوقال أبو يوسف في قوله: فارقتك، أو خلعتك، أو خليت سبيلك، أو لا ملك لي عليك: إنها ثلاثًا ثلاثًا (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ١٥٣ وفيه: وفي التي لم يبن بها حتى ينوي أكثر.\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ١٥٢.\n(^٣) انظر: \"الاستذكار\" ١٧/ ٤٨.","vol":"25","page":236},{"text":"واختلفوا في الخلية والبرية والبائن، فروي عن عليّ أنها ثلاث، وبه قال الحسن البصري (^١)، وروي عن (ابن عمر) (^٢) في الخيلة والبرية والبتة: هي ثلاث (^٣). وعن زيد بن ثابت في البرية: ثلاث.\nوقال ابن أبي ليلى في الخلية والبرية والبائن: ثلاث في المدخول بها (^٤). وقال مالك أيضًا كذلك (^٥)، قال (زيد بن أرقم) (^٦) في التي لم يدخل بها: تطليقة واحدة أراد أم ثلاثًا؟ فإن قال: واحدة كان خاطبًا من الخطاب، وقاله ربيعة (^٧).\nوقال الثوري وأبو حنيفة نيته في ذلك، فإن نوى ثلاثًا أو واحدة فواحدة بائنة، وهي أحق بنفسها، وإن نوى ثنتين فهي واحدة (^٨).\nوقال الشافعي: هو في ذلك كله غير مطلق حتى يقول: أردت بمخرج الكلام مني طلاقًا فيكون ما نواه، فإن نوى دون الثلاث كان رجعيًا، ولو طلقها واحدة بائنة كانت رجعية (^٩).\n_________\n(^١) رواهما عبد الرزاق ٦/ ٣٥٦، ٣٥٩.\n(^٢) في الأصل: عمر والمثبت هو الصواب كما في \"مصنف عبد الرزاق\"، و\"شرح ابن بطال\" ٧/ ٣٩٨، أما عمر فقد وري عنه أنه قال: هي واحدة \"مصنف عبد الرزاق\" ٦/ ٣٥٦ (١١١٧٣).\n(^٣) رواه عبد الرزاق ٦/ ٣٥٧ (١١١٧٨).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٢٢.\n(^٥) انظر: \"الاستذكار\" ١٧/ ٤٨.\n(^٦) كذا في الأصل وهو خطأ ظاهر، فان باقي الكلام هو لمالك كما في \"الموطأ\" ص ٣٤١ باستثناء لفظة: (يُدين) فقد حرفت إلى (زيد) وأصل الكلام: يدين في التي لم يدخل بها، .. إلى آخره.\n(^٧) انظر: \"الموطأ\" ص ٣٤١، \"الإشراف\" ١/ ١٤٧.\n(^٨) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٤١.\n(^٩) \"الأم\" ٥/ ٢٤١.","vol":"25","page":237},{"text":"وقال إسحاق: هو إلى نيته يدين (^١). وقال أبو ثور: هي تطليقة رجعية، ولا يسأل عن نيته في ذلك (^٢). ويشبه أن تكون كما قال ابن بطال: أن يكون البخاري أشار إلى قول الكوفيين والشافعي وإسحاق في قوله: أو ما عني به الطلاق فهو على نيته.\nوالحجة في ذلك أن كل كلمة تحتمل أن تكون طلاقًا وغير طلاق، فلا يجوز أن يلزم بها الطلاق، إلا أن يقر المتكلم أنه أراد بها الطلاق، فيلزمه ذلك بإقراره، ولا يجوز إبطال النكاح؛ لأنهم قد أجمعوا على صحته بيقين.\nوقوله: (برئت مني، أو برئت منك). هو من البرية، وكان بعض أصحاب مالك يرى المباراة من البرية، ويجعلها ثلاثًا وتحصيل (مذهب) (^٣) [مالك] (^٤) أن المباراة من باب الصلح والفدية والخلع، وذلك كله واحدة عندهم بائنة (^٥).\nوالحجة لمالك في قوله: فارقتك، وسرحتك، وخلية، وبرية، وبائن، أنها ثلاث في المدخول بها، أن هذِه الألفاظ في لغة العرب مستعملة في عرفهم للإبانة وقطع العصمة كالثلاث، بل هذِه الألفاظ أشهر عندهم وأكثر استعمالًا من قولهم: أنت طالق.\nولم يرد الشرع بخلافها، وإنما ورد أن يفرق عدد الطلاق، فإن ترك ذلك وأوقع الأصل وقع (^٦)، ولا يسلم لهم ذلك.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٣٩٩.\n(^٢) انظر: \"الإشراف\" ١/ ١٤٧.\n(^٣) ورد فوق كلمة (مذهب) كلمة (كذا)؛ أي أن الناسخ قد وجدها هكذا.\n(^٤) زيادة يقتضيها السياق، من \"الاستذكار\" ١٧/ ٥٠.\n(^٥) انظر: \"الاستذكار\" ١٧/ ٥٠.\n(^٦) انظر: \"شرح ابن بطال\" ٧/ ٣٩٩.","vol":"25","page":238},{"text":"فصل:\nقول عائشة السالف فيه حجة لمن قال: إنه إذا خير الرجل امرأته أو ملكها، أن لها أن تقضي في ذلك وإن افترقا من مجلسهما. روي هذا عن الحسن والزهري، وقاله مالك. وروي عن مالك أيضًا أن لها أن تقضي ما لم يوقعها السلطان.\nوكان قول مالك الأول أن اختيارها على المجلس، وهو اختيار ابن القاسم، وهو قول الكوفيين والثوري والأوزاعي والليث والشافعي وأبي ثور.\nقال أبو عبيد: والذي عندنا في هذا اتباع السنة في عائشة - ﵂ - في هذا الحديث، حين جعل لها التأخير إلى أن تستأمر أبويها، ولم يجعل قيامها من مجلسها خروجًا من الأمر.\nوقال المروزي (^١): هذا أصح الأقاويل عندي، وقاله ابن المنذر والطحاوي (^٢)، وبهذا نقول؛ لأنه - ﵇ - قد جعل لها الخيار في المجلس وبعده، حتى تستأمر أبويها، ولم يقل: فلا تستعجلي حتى تستأمري أبويك في مجلس.\nفرع:\nالصريح لا حاجة فيه إلى النية، وهو ثلاثة: الطلاق، والفراق، والسراح. وفيهما قول.\nوخالف أبو حنيفة في قوله: أنا منك طالق (^٣).\n_________\n(^١) هو: محمد بن نصر المروزي.\n(^٢) انظر هذِه المسألة: في \"مختصر اختلاف العلماء\" ٢/ ٤٢٢ - ٤٢٣، \"الاستذكار\" ١٧/ ١٦٧ - ١٦٨، \"الإشراف\" ١/ ١٥٧.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٢٧ - ٤٢٨.","vol":"25","page":239},{"text":"ودليلنا عليه قوله: أنا منك حرام وبائن. وعند المالكية خلاف في أن الفراق ثلاث أو واحدة أو ثلاث، فيمن دخل بها (^١).\nفرع:\nعند المالكية تقسم الكناية إلى ظاهرة ومحتملة، فالظاهرة: ما جرى العرف بأن يطلق بها في اللغة والشرع، مثل: أنت خلية وبرية، وبائن، وبتلة، وحبلك على غاربك، وأنت عليَّ حرام.\nوهذِه الألفاظ في المدخول بها ثلاث، ولا تقبل منه إن لم يرد الطلاق، ولا أنه أراد دون الثلاث، هذا قول القاضي في \"معونته\" (^٢).\nوقال ابن القصار: هذِه الألفاظ من صريح الطلاق، غير أن بعضها آكد من بعض.\nوأما المحتملة: كقوله: اذهبي، انصرفي، واخرجي، اغربي. فهذا يقبل منه ما يدعي أنه أراد، من طلاق وغيره، من قليل العدد وكثيره.\nوضرب ثالث: هو ما ليس من ألفاظ الطلاق مما يستثنى وشبهه، فإن: أراد به الطلاق، فقيل: يكون طلاقًا. وقيل: لا (^٣).\nوخالف الشافعي في الكنايات الظاهرة إذا قال: أردت بها الطلاق، أو أردت دون الثلاث.\nفقال: يقبل قوله في دينك. ودليل المالكية ما سلف أن هذِه الألفاظ تتضمن إيقاع الطلاق بهذِه الصفات، كأنه قال: أنت طالق تحرمين به، وتبينين به.\n_________\n(^١) انظر: \"جامع الأمهات\" ص ١٧٠.\n(^٢) \"المعونة\" ١/ ٥٧٠.\n(^٣) \"المعونة\" ١/ ٥٧٠.","vol":"25","page":240},{"text":"واختلف في البتة، وحبلك على غاربك هل ينوي؟ على قولين لهم، قال مالك في الأول: نعم. وخالف ابن القصار، وفي \"المدونة\" في الثاني: لا (^١). وفي كتاب محمد خلافه، وهذا إذا لم يكن دخول.\nوقال أشهب في كتاب أبي الفرج: ينوي الخلية والبرية وإن كان بتًا.\nوقال محمد بن عبد الحكم في حبلك على غاربك وشأنك: بها واحدة (^٢).\nوقال مالك عند ابن خويزمنداد في الحرإم: إنها واحدة بائنة وإن دخل بها. وقال أبو مصعب: هي واحدة إن لم يدخل بها (^٣).\n_________\n(^١) \"المدونة\" ٢/ ٢٨٢.\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ١٥١، ١٥٢.\n(^٣) انظر: \"عقد الجواهر الثمينة\" ٢/ ٥١١.","vol":"25","page":241},{"text":"<span data-type='title' id=toc-3218>٧ - باب مَنْ قَالَ لاِمْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ</span>\nوَقَالَ الْحَسَنُ: نِيَّتُهُ. وَقَالَ أَهْلُ الْعِلْمِ: إِذَا طَلَّقَ ثَلَاثًا فَقَدْ حَرُمَتْ عَلَيْهِ. فَسَمَّوْهُ حَرَامًا بِالطَّلَاقِ وَالْفِرَاقِ، وَلَيْسَ هَذَا كَالَّذِى يُحَرِّمُ الطَّعَامَ؛ لأَنَّهُ لَا يُقَالُ لِطَعَامِ الْحِلِّ حَرَامٌ، وَيُقَالُ لِلْمُطَلَّقَةِ حَرَامٌ، وَقَالَ فِي الطَّلَاقِ ثَلَاثًا: لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ.\n\n٥٢٦٤ - وَقَالَ اللَّيْثُ عَنْ نَافِعٍ: كَانَ ابْنُ عُمَرَ إِذَا سُئِلَ عَمَّنْ طَلَّقَ ثَلَاثًا، قَالَ: لَوْ طَلَّقْتَ مَرَّةً أَوْ مَرَّتَيْنِ فَإِنَّ النَّبِيَّ - ﷺ - أَمَرَنِي بِهَذَا، فَإِنْ طَلَّقْتَهَا ثَلَاثًا حَرُمَتْ حَتَّى تَنْكِحَ زَوْجًا غَيْرَكَ. [انظر: ٤٩٠٨ - مسلم: ١٤٧١ - فتح ٩/ ٣٧١].\n\n٥٢٦٥ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: طَلَّقَ رَجُلٌ امْرَأَتَهُ، فَتَزَوَّجَتْ زَوْجًا غَيْرَهُ فَطَلَّقَهَا، وَكَانَتْ مَعَهُ مِثْلُ الْهُدْبَةِ فَلَمْ تَصِلْ مِنْهُ إِلَى شَىْءٍ تُرِيدُهُ، فَلَمْ يَلْبَثْ أَنْ طَلَّقَهَا، فَأَتَتِ النَّبِيَّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ زَوْجِي طَلَّقَنِي، وَإِنِّى تَزَوَّجْتُ زَوْجًا غَيْرَهُ فَدَخَلَ بِي، وَلَمْ يَكُنْ مَعَهُ إِلاَّ مِثْلُ الْهُدْبَةِ فَلَمْ يَقْرَبْنِي إِلاَّ هَنَةً وَاحِدَةً، لَمْ يَصِلْ مِنِّي إِلَى شَيْءٍ، فَأَحِلُّ لِزَوْجِي الأَوَّلِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَحِلِّينَ لِزَوْجِكِ الأَوَّلِ حَتَّى يَذُوقَ الآخَرُ عُسَيْلَتَكِ، وَتَذُوقِي عُسَيْلَتَهُ». [انظر: ٢٦٣٩ - مسلم: ١٤٣٣ - فتح ٩/ ٣٧١].\n(قال الحَسَنُ: نِيَّتُهُ) هذا ذكره عبد الرزاق، عن معمر، عن عمرو عنه قال: إذا نوى طلاقًا فهو طلاق، وإلا فهو يمين (^١)، وهو قول ابن مسعود (^٢) وابن عمر.\nثم قال: وَقَالَ أَهْلُ العِلْمِ: إِذَا طَلَّقَ ثَلَاثًا فَقَدْ حَرُمَتْ عَلَيْهِ. فَسَمَّوْهُ\n_________\n(^١) عبد الرزاق ٦/ ٤٠٢ (١١٣٧٣).\n(^٢) رواه سعيد في \"سننه\" ١/ ٣٨٩ (١٦٩٨).","vol":"25","page":242},{"text":"حَرَامًا بِالطَّلَاقِ وَالْفِرَاقِ، وَلَيْسَ هذا كَالَّذِي يُحَرِّمُ الطَّعَامَ؛ لأَنَّهُ لَا يُقَالُ لِطَعَامِ الحِلِّ حَرَامٌ، وَيُقَالُ لِلْمُطَلَّقَةِ حَرَامٌ، وسيأتي بيان ما ذكره وَقَالَ تعالى فِي الطَّلَاقِ ثَلَاثًا: ﴿فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾.\nوَقَالَ اللَّيْثُ، عَنْ نَافِعٍ: كَانَ ابن عُمَرَ إِذَا سُئِلَ عَمَّنْ طَلَّقَ ثَلَاثًا، قَالَ: لَوْ طَلَّقْتَ مَرَّةً أَوْ مَرَّتَيْنِ فَإِنَّ النَّبِيَّ - ﷺ - أَمَرَنِي بهذا، فَإِنْ طَلَّقْتَهَا ثَلَاثًا حَرُمَتْ حَتَّى تَنْكِحَ زَوْجًا غَيْرَكَ.\nهذا التعليق أخرجه مسلم، عن يحيى وغيره، عن الليث (^١).\nوقوله: (إنه أمرني بهذا). إشارة إلى أمره بالمراجعة (^٢)؛ لأجل الحيض، وإن طلقت ثلاثًا لم تكن لك مراجعة إليها لأنها لا تحل لك إلا بعد زوج، وكذا جاء في رواية أخرى، كما نبه عليه القرطبي (^٣).\nوأما رواية من روى عن ابن عمر: طلق ثلاثًا، فوهم. وكأن البخاري أراد بإيراد هذا أن فيه لفظة: حرمت عليك. وإلا فلا مناسبة له في الباب.\nوفي قوله: (مرة أو مرتين). دلالة على أنه لا بدعة في ذلك.\nثم ذكر حديث عائشة - ﵂ - في ذوق العسيلة، ولعله أورده؛ لأنه فيه: \"لا تحلين لزوجك الأول\" وقد سلف.\nوقولها: (لم يقربني إلا هنة واحدة) أي: لم يطأها إلا مرة، يقال: هنى، يعني: أتى، إذا غشى امرأته، يقولون: أهنت فهنت، كناية عن الجماع.\n_________\n(^١) مسلم (١٤٧١/ ١).\n(^٢) العبارة بها سقط، منشؤه سبق النظر وتتمة الكلام بعدها كما في \"المفهم\": فكأنه قال للسائل: إن طلقت تطليقة أو تطليقتين فأنت مأمور بالمراجعة …\n(^٣) \"المفهم\" ٤/ ٢٣١.","vol":"25","page":243},{"text":"وقد أسلفنا مذاهب العلماء فيمن قال لامرأته: أنت علي حرام، في سورة التحريم، ووصلناها إلى أربعة عشر مذهبًا، واقتصر ابن بطال منها على ثمانية أقوال، سوى اختلاف قول مالك، قالت طائفة: (ثلاث) (^١)، ولا يسئل عن نيته. روي عن علي وزيد بن ثابت (^٢) وابن عمر وبه قال الحسن البصري في روايته والحكم بن عتيبة (^٣) وابن أبي ليلى ومالك، وروي عن مالك وأكثر أصحابه فيمن قال لامرأته قبل الدخول ذلك، أنها ثلاث، إلا أن يقول: نويت واحدة (^٤).\nوقال عبد العزيز بن أبي سلمة: هي واحدة (^٥) إلا أن يقول: أردت ثلاثًا. وقال عبد الملك: لا ينوي فيها، وهي ثلاث على كل حال، كالمدخول بها (^٦).\nوقال سفيان: إن نوى ثلاثًا فثلاث، وإن نوى واحدة فهي بائنة، وإن نوى يمينًا فهو يمين يكفرها، وإن لم ينو فُرقة ولا يمينًا فهي كذبة (^٧)، وبه قال أبو حنيفة وأصحابه، غير أنهم قالوا: إن نوى اثنتين فهي واحدة، فإن لم ينو طلاقًا فهو يمين، وهو مولٍ (^٨).\nوقال ابن مسعود: إن نوى طلاقًا فهي تطليقة، وهو أملك بها، وإن لم ينو طلاقًا فهي يمين يكفرها.\n_________\n(^١) في الأصل ثالثة، والمثبت من (غ).\n(^٢) \"مصنف عبد الرزاق\" ٦/ ٤٠٣ (١١٣٨٢).\n(^٣) \"مصنف عبد الرزاق\" ٦/ ٤٠٣ (١١٣٨٣).\n(^٤) انظر: \"المدونة\" ٢/ ٢٨١، \"الإشراف\" ١/ ١٥٢.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤١٣.\n(^٦) انظر: \"الاستذكار\" ١٧/ ٣٩.\n(^٧) \"مصنف عبد الرزاق\" ٦/ ٤٠٥ (١١٣٩١).\n(^٨) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤١٣.","vol":"25","page":244},{"text":"وعن عمر مثله، وبه قال النخعي وطاوس (^١).\nوقال الشافعي: ليس قوله: أنت حرام بطلاق حتى ينويه، فإذا أراد الطلاق فهو ما أراد من الطلاق، وإن قال: أردت تحريمًا بلا طلاق، كان عليه كفارة يمين. قال: وليس بمولٍ (^٢).\nوقال ابن عباس: يلزمه كفارة ظهار، وهو قول أبي قلابة وسعيد بن جبير (^٣)، وبه قال أحمد (^٤). واحتج ابن عباس بقوله: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ﴾ [التحريم: ١] ثم قال: عليه أغلظ الكفارات، عتق رقبة. وقيل: إنها يمين تُكَفر.\nروي عن الصديق وعمر وابن مسعود وعائشة وابن عباس وسعيد بن المسيب وعطاء وطاوس وجماعة (^٥)، وبه قال الأوزاعي وأبو ثور (^٦).\nواحتج أبو ثور بأن الحرام ليس من ألفاظ الطلاق بقوله تعالى: في ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ﴾ ولم يوجب به طلاقًا، وكان حرم على نفسه مارية، ثم قال تعالى: ﴿قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾ [التحريم: ٢]، وقيل: لا شيء فيه، ولا كفارة لتحريم (الماء) (^٧)؛ لقوله تعالى: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧] روي عن الشعبي ومسروق وأبي سلمة، قال مسروق: ما أبالي حرمت امرأتي أو جفنة من ثريد (^٨).\n_________\n(^١) انظر: \"مصنف عبد الرزاق\" ٦/ ٤٠١.\n(^٢) انظر: \"مختصر المزني\" ٤/ ٧٣، ٧٤، ٧٦.\n(^٣) عبد الرزاق ٦/ ٤٠٤ (١١٣٨٥، ١١٣٨٧).\n(^٤) انظر: \"المغني\" ١٠/ ٣٩٦.\n(^٥) انظر هذِه الآثار في \"المصنف\" ٦/ ٣٩٩، ٤٠٠، ٤٠١، و\"سنن سعيد\" ١/ ٣٨٩ (١٦٩٥).\n(^٦) انظر: \"الإشراف\" ١/ ٤٥٢.\n(^٧) كذا بالأصل ولعلها (الإماء)، وكل له وجه. والله أعلم.\n(^٨) عبد الرزاق ٦/ ٤٠٢ (١١٣٧٥، ١١٣٧٧).","vol":"25","page":245},{"text":"وقال (الشعبي) (^١): أنت عليَّ حرام، أهون من نعلي (^٢). وقال أبو سلمة: ما أبالي، حرمتها أو حرمت الفرات (^٣). وهو شذوذ، كما قال ابن بطال.\nوعليه بوَّب البخاري هذا الباب، وذهب إلى من حرم زوجته أنها ثلاث، كإجماع العلماء على مثله في الطلاق الثلاث، وإليه أشار البخاري في حديث رفاعة؛ لأنه بت طلاقها، فلم تحل له إلا بعد زوج، فحرمت عليه مراجعتها، فكذلك من حرم.\nومن قال: تلزمه كفارة الظهار فليس بالبين؛ لأن الله تعالى إنما جعل كفارة الظهار للمظاهر خاصة.\nوقال الطحاوي: من قال: تلزمه كفارة الظهار، محمولا على أنه إن أراد الظهار كان ظهارًا، وإن أراد اليمين كان يمينًا مغلظة، على ترتيب كفارة الظهار: عتق رقبة، أو صيام شهرين متتابعين، أو إطعام ستين مسكينًا.\nوقال أبو حنيفة وأبو يوسف ومحمد: لا يكون ظهارًا، وإن أراده (^٤).\nوأما قول الحسن: له نيته. فهي رواية أخرى، ذكرها عبد الرزاق (^٥) كما سلف.\n_________\n(^١) في الأصول: الشافعي، والمثبت هو الصواب كما في \"مصنف عبد الرزاق\".\n(^٢) \"مصنف عبد الرزاق\" ٦/ ٤٠٣ (١١٣٧٨).\n(^٣) عبد الرزاق ٦/ ٤٠٢ (١١٢٧٦).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤١٥.\n(^٥) \"المصنف\" ٦/ ٤٠٢ (١١٣٧٣)، وانظر: \"شرح ابن بطال\" ٧/ ٤٠٢ - ٤٠٣.","vol":"25","page":246},{"text":"<span data-type='title' id=toc-3219>٨ - باب ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ [التحريم: ١]</span>\n٥٢٦٦ - حَدَّثَنِي الْحَسَنُ بْنُ صَبَّاحٍ، سَمِعَ الرَّبِيعَ بْنَ نَافِعٍ، حَدَّثَنَا مُعَاوِيَةُ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ يَعْلَى بْنِ حَكِيمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهُ أَخْبَرَهُ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يَقُولُ: إِذَا حَرَّمَ امْرَأَتَهُ لَيْسَ بِشَيْءٍ. وَقَالَ: ﴿لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١]. [انظر: ٤٩١١ - مسلم: ١٤٧٣ - فتح ٩/ ٣٧٤].\n\n٥٢٦٧ - حَدَّثَنِي الْحَسَنُ بْنُ مُحَمَّدِ بْنِ صَبَّاحٍ، حَدَّثَنَا حَجَّاجٌ، عَنِ ابْنِ جُرَيْجٍ قَالَ: زَعَمَ عَطَاءٌ أَنَّهُ سَمِعَ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ: سَمِعْتُ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَمْكُثُ عِنْدَ زَيْنَبَ ابْنَةِ جَحْشٍ، وَيَشْرَبُ عِنْدَهَا عَسَلًا، فَتَوَاصَيْتُ أَنَا وَحَفْصَةُ أَنَّ أَيَّتَنَا دَخَلَ عَلَيْهَا النَّبِيُّ - ﷺ - فَلْتَقُلْ: إِنِّي أَجِدُ مِنْكَ رِيحَ مَغَافِيرَ، أَكَلْتَ مَغَافِيرَ؟ فَدَخَلَ عَلَى إِحْدَاهُمَا فَقَالَتْ لَهُ ذَلِكَ، فَقَالَ: «لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ ابْنَةِ جَحْشٍ وَلَنْ أَعُودَ لَهُ». فَنَزَلَتْ: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ إِلَى ﴿إِنْ تَتُوبَا إِلَى اللَّهِ﴾ [التحريم: ٤] لِعَائِشَةَ وَحَفْصَةَ ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ﴾ [التحريم: ٣] لِقَوْلِهِ «بَلْ شَرِبْتُ عَسَلًا». [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح ٩/ ٣٧٤].\n\n٥٢٦٨ - حَدَّثَنَا فَرْوَةُ بْنُ أَبِى الْمَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُحِبُّ الْعَسَلَ وَالْحَلْوَاءَ، وَكَانَ إِذَا انْصَرَفَ مِنَ الْعَصْرِ دَخَلَ عَلَى نِسَائِهِ، فَيَدْنُو مِنْ إِحْدَاهُنَّ، فَدَخَلَ عَلَى حَفْصَةَ بِنْتِ عُمَرَ، فَاحْتَبَسَ أَكْثَرَ مَا كَانَ يَحْتَبِسُ، فَغِرْتُ فَسَأَلْتُ عَنْ ذَلِكَ، فَقِيلَ لِي: أَهْدَتْ لَهَا امْرَأَةٌ مِنْ قَوْمِهَا عُكَّةً مِنْ عَسَلٍ، فَسَقَتِ النَّبِيَّ - ﷺ - مِنْهُ شَرْبَةً، فَقُلْتُ: أَمَا وَاللهِ لَنَحْتَالَنَّ لَهُ. فَقُلْتُ لِسَوْدَةَ بِنْتِ زَمْعَةَ: إِنَّهُ سَيَدْنُو مِنْكِ، فَإِذَا دَنَا مِنْكِ فَقُولِي: أَكَلْتَ مَغَافِيرَ؟ فَإِنَّهُ سَيَقُولُ لَكِ لَا. فَقُولِي لَهُ: مَا هَذِهِ الرِّيحُ الَّتِي أَجِدُ مِنْكَ؟ فَإِنَّهُ سَيَقُولُ لَكِ: سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ، فَقُولِي لَهُ: جَرَسَتْ نَحْلُهُ الْعُرْفُطَ. وَسَأَقُولُ ذَلِكَ، وَقُولِى أَنْتِ يَا صَفِيَّةُ ذَاكِ. قَالَتْ تَقُولُ سَوْدَةُ: فَوَاللهِ مَا هُوَ إِلاَّ أَنْ قَامَ عَلَى","vol":"25","page":247},{"text":"الْبَابِ، فَأَرَدْتُ أَنْ أُبَادِيَهُ بِمَا أَمَرْتِنِي بِهِ فَرَقًا مِنْكِ، فَلَمَّا دَنَا مِنْهَا قَالَتْ لَهُ سَوْدَةُ: يَا رَسُولَ اللهِ أَكَلْتَ مَغَافِيرَ؟ قَالَ: «لَا». قَالَتْ: فَمَا هَذِهِ الرِّيحُ الَّتِي أَجِدُ مِنْكَ. قَالَ: «سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ». فَقَالَتْ: جَرَسَتْ نَحْلُهُ الْعُرْفُطَ فَلَمَّا دَارَ إِلَيَّ قُلْتُ لَهُ نَحْوَ ذَلِكَ، فَلَمَّا دَارَ إِلَى صَفِيَّةَ قَالَتْ لَهُ مِثْلَ ذَلِكَ، فَلَمَّا دَارَ إِلَى حَفْصَةَ قَالَتْ: يَا رَسُولَ اللهِ، أَلَا أَسْقِيكَ مِنْهُ؟ قَالَ: «لَا حَاجَةَ لِي فِيهِ». قَالَتْ: تَقُولُ سَوْدَةُ، وَاللهِ لَقَدْ حَرَمْنَاهُ. قُلْتُ لَهَا: اسْكُتِي. [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح ٩/ ٣٧٤].\nذكر فيه أحاديث:\nأحدها:\nحديث معاوية بن سلام، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ يَعْلَى بْنِ حَكِيمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهُ أَخْبَرَهُ أَنَّهُ سَمِعَ ابن عَبَّاسٍ يَقُولُ: إِذَا حَرَّمَ امْرَأَتَهُ لَيْسَ بِشَيء. وَقَالَ: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾. وقد سلف في سورة التحريم.\nثانيها:\nحديث عائشة - ﵂ - في قصة العسل. وقد سلفت هناك أيضًا.\nثم ساقه من حديث عائشة أيضًا مطولًا وفيه أن قائل ذلك -أعني: أكلت مغافير- عائشة وسودة وفي آخره: فَلَمَّا دَارَ إلى صَفِيَّةَ قَالَتْ لَهُ مِثْلَ ذَلِكَ، فَلَمَّا دَارَ إِلَى حَفْصةَ قالت: يَا رَسُولَ اللهِ، أَلَا أَسْقِيكَ مِنْهُ؟ قَالَ: \"لَا حَاجَةَ لِي فِيهِ\". قَالَتْ: تَقُولُ سَوْدَةُ: والله لَقَدْ حَرَمْنَاهُ. قُلْتُ لَهَا: اسْكُتِي. وسلف في النكاح (^١)، وأخرجه مسلم أيضًا (^٢).\n_________\n(^١) سلف برقم (٥٢١٦).\n(^٢) مسلم (١٤٧٤).","vol":"25","page":248},{"text":"أما ما ذكره البخاري عن ابن عباس: إِذَا حَرَّمَ الرجل امْرَأَتَهُ لَيْسَ بِشَئ. يعني: فليس مؤبدًا تحريما وعليه كفارة يمين. وروي عنه أن فيه كفارة الظهار، وقد سلف.\nوقال الطحاوي: روي في قوله تعالى: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾ [التحريم: ١] أنه - ﵇ - قال: \"لن أعود لشرب العسل\" ولم يذكر يمينًا، فالقول هو الموجب للكفارة، إلا أنه يوجب أن يكون قد كان هناك يمين لقوله تعالى: ﴿قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾ [التحريم: ٢] فدل هذا أنه حلف مع ذلك التحريم (^١).\nوقال زيد بن أسلم في هذِه الآية: إنه حلف - ﵇ - أن لا يطأ مارية أم ولده، ثم قال بعد ذلك: \"هي حرام\" ثم أمره الله فكفر، فكانت كفارة ليمينه لا لتحريمه.\nقال ابن المنذر: والأخبار دالة علي أنه - ﵇ - كان حرم علي نفسه شربة من عسل، وحلف مع ذلك، فإنما لزمته الكفارة ليمينه لا لتحريمه ما أحل الله له، فلا حجة لمن أوجب فيه كفارة يمين.\nقال المهلب: وهذِه الآية لم تحرم مالم يشرع فيه التحريم من المطاعم وغيرها والإماء، وأما الزوجات فقد شرع الله التحريم فيهن بالطلاق، وبألفاظ أخر مثل الظهار وغيره، فالتحريم فيهن بأي لفظ فهم أو عبر عنه لازم؛ لأنه مشروع، وغير ذلك من الإماء والأطعمة والأشربة وسائر ما يملك ليس فيه شرع على التحريم، بل التحريم فيه منهي عنه؛ لقوله تعالى: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾ [التحريم: ١] وهذِه نعمة أنعم الله بها علي محمد عليه أفضل الصلاة والسلام وأمته،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤١٥.","vol":"25","page":249},{"text":"بخلاف ما كان في سائر الأديان، ألا ترى أن إسرائيل حرم علي نفسه أشياء، وكان نص القرآن (يعطي) (^١) أن من حرم علي نفسه شيئًا، أن ذلك التحريم يلزمه، وقد أحل الله ذلك الوفاء إذا كان يمينًا بالكفارة، فإن لم يكن بيمين لم يلزم ذلك التحريم، إنعامًا من الله علينا وتخفيفًا عنا.\nوكذلك ألزمنا كل طاعة جعلناها لله علي أنفسنا، كالمشي إلى البيت الحرام، ومسجد المدينة، والأقصى، وجهاد الثغور، والصوم، وشبه ذلك، (الوفاء) (^٢) هذا لما فيه لنا من المنفعة، ولم يلزم ما حرمناه علي أنفسنا، ألا ترى قوله تعالى: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ﴾ [التحريم: ١] فلم يجعل لنبيه أن يحرم إلا ما حرم الله ﴿وَاللهُ غَفُورٌ رَحِيمٌ﴾ [التحريم: ١] أي: قد غفر لك ذلك التحريم.\nوفيه من الفقه: أن إفشاء السر وما تفعله المرأة مع زوجها ذنب ومعصية يجب التوبة منه؛ لقوله تعالى: ﴿إِنْ تَتُوبَا إِلَى اللهِ﴾ [التحريم: ٤] ويحتمل: أن تتوبا إلى الله من هذا الذنب، ومن التظاهر عليه في المغيرة والتواطؤ علي منعه ما كان له من ذلك الشراب.\nوفيه: دليل أن ترك أكل الطيبات لمعنى من معاني الدنيا لا يحل، فإن كان ورعًا وتأخيرًا لها إلى الآخرة كان محمودًا.\nوالمغافير والعرفط سلفا في سورة التحريم.\nوعبارة ابن بطال هنا: المغافير شبيه بالصمغ، يكون في الرمث، فيه حلاوة تطيب نكهة آكله، يقال: أغفر الرمث: إذا ظهر فيه. واحدها:\n_________\n(^١) من (غ).\n(^٢) في (غ)، و\"شرح ابن بطال\" ٧/ ٤٠٥: ألزمنا.","vol":"25","page":250},{"text":"مُغفور. وقال \"صاحب العين\": جرست النحل العسل، تجرسه جرسًا، وهو: لحسها إياه (^١).\nوالعرفط: شجر العضاه، والعضاه: كل شجر له شوك، وإذا استكت به كانت له رائحة حسنة، تشبه رائحة طيب النبيذ (^٢) وقد أسلفنا خلاف ما ذكره، فإن رائحته كريهة، فراجعه.\nفصل:\nقوله في حديث عائشة - ﵂ -: (كان يحب الحلواء والعسل). والحلواء فيها المد والقصر، قال الأصمعي: هي مقصورة، تكتب بالياء، وقال الفراء: ممدود تكتب بالألف. وقال ابن فارس: تمد وتقصر (^٣).\nوقولها: (أهدت لها عكة عسل) العكة: القربة الصغيرة.\n_________\n(^١) \"العين\" ٦/ ٥١.\n(^٢) \"شرح ابن بطال\" ٧/ ٤٠٦.\n(^٣) \"المجمل\" ١/ ٢٤٧.","vol":"25","page":251},{"text":"<span data-type='title' id=toc-3220>٩ - باب لَا طَلَاقَ قَبْلَ النِّكَاحِ</span>\nلقَوْلُ اللهِ تَعَالَى ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ﴾ الآية [الأحزاب: ٤٩]. وَقَالَ ابْنُ عَبَّاسٍ -﵄ - جَعَلَ اللهُ الطَّلَاقَ بَعْدَ النِّكَاحِ. وَيُرْوَى فِى ذَلِكَ عَنْ عَلِيٍّ، وَسَعِيدِ بْنِ الْمُسَيَّبِ، وَعُرْوَةَ بْنِ الزُّبَيْرِ، وَأَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، وَعُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، وَأَبَانَ بْنِ عُثْمَانَ، وَعَلِيِّ بْنِ حُسَيْنٍ، وَشُرَيْحٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَالْقَاسِمِ، وَسَالِمٍ، وَطَاوُسٍ، وَالْحَسَنِ، وَعِكْرِمَةَ، وَعَطَاءٍ، وَعَامِرِ بْنِ سَعْدٍ، وَجَابِرِ بْنِ زَيْدٍ، وَنَافِعِ بْنِ جُبَيْرٍ، وَمُحَمَّدِ بْنِ كَعْبٍ، وَسُلَيْمَانَ بْنِ يَسَارٍ، وَمُجَاهِدٍ، وَالْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ، وَعَمْرِو بْنِ هَرِمٍ، وَالشَّعْبِيِّ أَنَّهَا لَا تَطْلُقُ. [فتح ٩/ ٣٨١].\nالشرح: هذِه التعاليق أوردها بصيغة التمريض، وليس كذلك في أكثرها كما ستعلمه، أخرج أكثرها ابن أبي شيبة (^١).\nوأما أثر ابن عباس فأخرجه عن عبد الله بن نمير، عن ابن جريج، عن عطاء، عنه بلفظ: لا طلاق إلا بعد نكاح، ولا عتق إلا بعد ملك.\nقال: وثنا (وكيع) (^٢) عن حسن بن صالح، عن أبي إسحاق، عن عكرمة، عنه بنحوه. وثنا قبيصة، ثنا يونس بن أبي إسحاق، عن آدم مولى خالد، عن سعيد بن جبير، عنه.\nوأما أثر علي - ﵁ - فأخرجه أيضًا عن محمد بن فضيل، عن ليث، عن عبد الملك بن ميسرة، عن النزال، عنه.\n_________\n(^١) \"المصنف\" ٤/ ٦٤ - ٦٦.\n(^٢) من (غ) وفي الأصل: ابن جريج.","vol":"25","page":252},{"text":"وعند ابن حزم زيادة: وإن سماها فليس بطلاق (^١).\nوأخرجه أبو عبيد، عن هشيم، عن المبارك بن فضالة، عن الحسن، عنه.\nوأثر سعيد أخرجه أيضًا، عن عبدة بن سليمان، عن يحيي بن سعيد، عنه، وهذا إسناد جيد.\nوأئر عروة أخرجه أيضًا، عن الثقفي، عن يحيي بن سعيد قال: بلغني عن عروة، فذكره.\nوأثر علي بن حسين أخرجه أيضًا، عن وكيع، عن معرف بن واصل (^٢)، عن حبيب بن أبي ثابت، عنه.\nوحدثنا غندر، عن شعبة، عن الحكم، عنه.\nوأثر شريح أخرجه أيضًا عن أبي أسامة ووكيع، ثنا شعبة، عن أبي بشر، عن سعيد بن جبير، عنه.\nوأثر سعيد بن جبير رواه عن عبد الله بن نمير، عن عبد الملك بن أبي سليمان، عنه.\nوأئر القاسم أخرجه أيضًا عن وكيع، عن معرف، عن عمرو، عنه.\nوأثر طاوس أخرجه أيضًا عن معتمر، عن ليث، عن عطاء، وطاوس به، وأخرجه أيضًا عن وكيع، عن سفيان، عن محمد بن المنكدر، عمن سمع طاوسًا يقول: قال رسول الله - ﷺ -: \"لا طلاق إلا بعد نكاح، ولا عتق إلا بعد ملك\".\nوذكر أبو حاتم، عن يحيي بن معين أنه قال: لا يصح عن النبي - ﷺ -: \"لا طلاق قبل نكاح\". وأصح شيء فيه حديث الثوري عن ابن المنكدر،\n_________\n(^١) \"المحلى\" ١٠/ ٢٠٥.\n(^٢) هو معرف بن واصل السعدي، أبو بدل، ويقال أبو يزيد الكوفي. انظر ترجمته في: \"الطبقات\" لابن سعد ٦/ ٣٥٦، \"الثقات\" ٧/ ٥١٥، \"تهذيب الكمال\" ٢٨/ ٢٦٠.","vol":"25","page":253},{"text":"عمن سمع طاوسًا، أنه - ﵇ - قال: \"لا طلاق قبل نكاح\" (^١).\nوأثر الحسن أخرجه، عن معتمر بن سليمان، عن يونس، عنه.\nوأثر مجاهد وعطاء أخرجه أيضًا وكيع، عن معرف، عن الحسن الضبي عنهما.\nوأثر محمد بن كعب ونافع بن جبير أخرجهما، عن جعفر بن عون، عن أسامة، عنهما.\nوأثر عمرو بن هرم لم أره.\nوذكره البيهقي عن كتاب عمرو بن حزم، في الكتاب الذي كتبه له رسول الله - ﷺ - (^٢).\nقال ابن حزم: وصح عن طاوس، وسعيد بن المسيب، وعطاء، ومجاهد، وابن جبير، وقتادة، والحسن، ووهب بن منبه، وعليٍّ بن الحسين، والقاسم بن عبد الرحمن، وشريح (^٣).\nوإنما اقتصر البخاري علي هذِه الآثار ولم يذكر فيه حديثًا؛ لأنها متكلم فيها، نعم في السنن الأربعة، عن عمرو بن شعيب، عن أبيه، عن جده قال: قال رسول الله - ﷺ -: \"لا طلاق إلا فيما يملك\" (^٤)\nوأخرجه الحاكم في \"مستدركه\" وقال: صحيح الإسناد (^٥).\nوأخرجه ابن الجارود في \"منتقاه\" (^٦).\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٤٣٦.\n(^٢) \"السنن الكبرى\" ٧/ ٣٢٠.\n(^٣) \"المحلى\" ١٠/ ٢٠٥.\n(^٤) أبو داود (١٢٩٠)، الترمذي (١١٨١)، ابن ماجه (٢٠٤٧) ورواه النسائي ٧/ ١٢، بلفظ: \"لا نذر ولا يمين فيما لا تملك، ولا في معصية ولا قطيعة رحم\".\n(^٥) \"المستدرك\" ٢/ ٢٠٤ - ٢٠٥، وليس فيه: صحيح الإسناد، بل قالها الحاكم بعد الحديث التالي لحديث عمرو بن شعيب.\n(^٦) \"المنتقى\" ٣/ ٦٢ (٧٤٢).","vol":"25","page":254},{"text":"وقال الترمذي: هو حسن صحيح، وهو أحسن شيء روي في الباب. وقال أيضًا: سألت محمد بن إسماعيل -يعني البخاري- فقلت: أي شيء صح في الطلاق قبل النكاح؟ فقال: حديث عمرو بن شعيب، عن أبيه، عن جده (^١). قلت: فهذا أحسن شيء في الباب وأصحه.\nوقال البيهقي: رواه حبيب المعلم وغيره، عن عمرو، عن أبيه، عن عبد الله بن عمرو (^٢). وقال مهنا وحرب عن أحمد: وسئل: أتعرفه من وجه صحيح؟ قال: حديث عمرو بن شعيب (^٣).\nقال أحمد: وأنا عبد الرزاق، أنا ابن جريج، عن عمرو بن شعيب، به. ثم قال: أخشى أن يكون ابن جريج أخذه عن المثنى بن الصباح، عن عمرو، ومثنى منكر الحديث.\nقلت: وفيه أحاديث أخر:\nأحدها: حديث جابر مرفوعًا: \"لا طلاق قبل نكاح\". أخرجه قاسم بن أصبغ، عن ابن وضاح، عن موسى بن معاوية، عن وكيع، عن ابن أبي ذئب، عن عطاء وابن المنكدر، عنه به (^٤). ورواه أبو قرة في \"مسنده\"، عن ابن جريج، عن عطاء بن أبي رباح، عن جابر.\nثانيها: حديث معاذ مرفوعًا به، أخرجه الدارقطني، عن إسحاق بن محمد بن الفضل، ثنا عليُّ بن شعيب، ثنا عبد المجيد، عن ابن جريج، عن عمرو بن شعيب، عن طاوس عن معاذ به (^٥).\n_________\n(^١) \"علل الترمذي\" ١/ ٤٦٥.\n(^٢) \"السنن الكبرى\" ٧/ ٣١٨.\n(^٣) \"مسائل أحمد وإسحاق \" برواية حرب ص ١١١.\n(^٤) رواه الحاكم في \"المستدرك\" ٢/ ٤٢٠ من طريق أحمد بن عبد الله بن الحاكم عن وكيع به.\n(^٥) \"السنن\" ٤/ ١٤.","vol":"25","page":255},{"text":"قال أبو حاتم: ولم يسمع منه. قلت: وعبد المجيد من رجال مسلم والأربعة، ووثقه ابن معين وغيره، وقال أبو داود: ثقة داعية للإرجاء (^١). وأما ابن حبان فتركه.\nوفي لفظ: \"وإن سميت المرأة بعينها\" (^٢).\nولما رواه أبو قرة أخرج منه عبد المجيد، فقال: ذكر ابن جريج، عن عمرو بن شعيب، عن طاوس.\nثالثها: حديث أي ثعلبة، قال الدارقطني: وحدثنا جعفر بن محمد بن نصير، ثنا (أحمد) (^٣) بن يحيي الحلواني، ثنا عليُّ بن قرين، ثنا بقية، ثنا ثور بن يزيد، عن خالد بن معدان، عن أبي ثعلبة الخشني قال: قال (لي) (^٤) عَمٌّ: اعمل لي عملًا حتى أزوجك ابنتي. فقلت: إن تزوجتها فهي طالق ثلاثًا، ثم بدا لي أن أتزوجها، فقال لي: \"تزوجها، فإنه لاطلاق إلا بعد نكاح\" (^٥).\nقلت: آفته علي بن قرين، فإنه كذاب (^٦)، وخالد عن أبي ثعلبة مرسل، قاله ابن معين (^٧).\nرابعها: حديث عائشة - ﵂ -، أخرجه أيضًا من حديث الوليد بن سلمة -وهو كذاب كما قال دحيم- ثنا يونس، عن الزهري،\n_________\n(^١) انظر ترجمته في \"تهذيب الكمال\" ١٨/ ٢٧١ - ٢٧٦.\n(^٢) \"السنن\" ٤/ ١٧.\n(^٣) في الأصل: أيوب، والمثبت من \"سنن الدارقطني\" وهو الصواب.\n(^٤) من (غ).\n(^٥) \"السنن\" ٤/ ٣٦.\n(^٦) انظر: \"الجرح والتعديل\" ٦/ ٢٠١، \"الضعفاء\" للعقيلي ٣/ ٢٤٩ - ٢٥٠.\n(^٧) انظر: \"التعديل والتجريح\" للباجي ٢/ ٥٥٣.","vol":"25","page":256},{"text":"عن عروة، عن عائشة - ﵂ - قالت: بعث رسول الله - ﷺ - أبا سفيان بن حرب على نجران باليمن، وكان فيما عهد إليه أن لا يطلق الرجل ما لم يتزوج (^١).\nوأخرجه ابن أبي شيبة، عن حماد بن خالد، عن هشام بن سعد، عن الزهري، عن عروة، عنها، موقوفًا: لا طلاق إلا بعد نكاح (^٢).\nوقال الترمذي في \"علله\": سالت محمدًا: أي حديث أصح في الطلاق قبل النكاح؟\nقال: حديث عمرو بن شعيب، وحديث هشام بن سعد، عن الزهري، عن عروة عن عائشة - ﵂ -.\nفقلت: إن بشر بن السري وغيره قالوا: (عن هشام بن سعد، عن الزهري، عن عروة، عنها، عن رسول الله - ﷺ -. مسندًا) (^٣)، فقال: إن حماد بن خالد روى عن هشام، عن الزهري، عن عروة، عن عائشة، عن رسول الله - ﷺ - (^٤).\n_________\n(^١) \"السنن\" ٤/ ١٥.\n(^٢) ابن أبي شيبة ٤/ ٦٥ (١٧٨١٢).\n(^٣) كذا في الأصول وهو خطأ في النقل وصوابه: عن هشام بن سعد، عن الزهري، عن عروة مرسلًا. كذا وقع في \"الفتح\" ٩/ ٣٨٢، أضف إلى هذا أنه إذا كان عن عائشة عن رسول الله - ﷺ - مسندًا فما فائدة قول البخاري أن حمادًا رواه عنها عن رسول الله - ﷺ -.\nتنبيه: وقع في المطبوع من \"العلل\" عن هشام بن سعد عن الزهري، عن عروة، عن عائشة، عن النبي - ﷺ - مرسلًا. وهذا لا يستقيم في نفسه بذكر عائشة مع كونه مرسلًا، ولا مع ما يأتي من كون حماد بن خالد قد وصله، فالصواب ما قلناه أولًا، والله أعلم.\n(^٤) \"علل الترمذي\" ١/ ٤٦٥ - ٤٦٦.","vol":"25","page":257},{"text":"خامسها: حديث ابن عباس مرفوعًا: \"لا طلاق فيما لا يملك\" أخرجه الدارقطني أيضًا من حديث عمرو بن يونس، عن سليمان بن أبي سليمان الزهري، عن يحيي بن أبي كثير، عن طاوس، عن ابن عباس، يرفعه (^١). وسليمان هذا ضعفوه.\nسادسها: حديث ابن عمر - ﵄ -: سئل رسول الله - ﷺ - عن رجل قال: يوم أتزوج فلانة فهي طالق. قال: \"طلق ما لا يملك\" أخرجه الدارقطني من حديث خالد بن يزيد (القرني) (^٢)، أنبأ عبد الرحمن بن مسهر، ثنا أبو خالد الواسطي، عن أبي هاشم الرماني، عن ابن جبير، عن ابن عمر، به (^٣).\nوأخرجه أيضًا من حديث عمرو بن خالد، عن زيد بن علي، عن آبائه بنحوه، مرفوعًا (^٤).\nأخرجه ابن ماجه من حديث علي بن الحسين بن واقد، عن هشام بن سعد، عن الزهري، [عن عروة] (^٥) عن المسور بن مخرمة، أن النبي - ﷺ - قال: \"لا طلاق قبل نكاح\" (^٦).\nومن حديث ابن لهيعة، عن موسى بن أيوب الغافقي، عن عكرمة، عن ابن عباس، يرفعه: \"إنما الطلاق لمن أخذ بالساق\" (^٧).\n_________\n(^١) \"السنن\" ٤/ ١٦.\n(^٢) في الأصل: المقبري، والمثبت من \"سنن الدارقطني\" وهو الصواب، وخالد بن يزيد القرني له ترجمة في \"الجرح والتعديل\" ٣/ ٣٦١ (١٦٣٤).\n(^٣) \"السنن\" ٤/ ١٦.\n(^٤) \"السنن\" ٤/ ٢٠.\n(^٥) ساقط من الأصل، والمثبت من \"سنن ابن ماجه\".\n(^٦) \"سنن ابن ماجه\" (٢٠٤٨).\n(^٧) \"سنن ابن ماجه\" (٢٠٨١).","vol":"25","page":258},{"text":"ولفظه عند الدارقطني: \"إنما يملك الطلاق من أخذ بالساق\" (^١). وذكره حرب عن أبي عبد الله، ثنا ابن مهدي، ثنا هشام، عن قتادة، عن عكرمة، عن عبد الله، موقوفًا: الطلاق بعد النكاح. وقال: إسناد جيد. وقال أبو الحكم: خطب رجل منا امرأة، فاجتمعا في الإملاك، فخالفهم في شيء، فقال: هي طالق إن تزوجتها حتى آكل الغضيض (^٢) -يعني: الطلع الذكر- قال: فسألت ابن المسيب وعروة وعبيد الله بن عتبة وأبا سلمة وأبا بكر بن عبد الرحمن بن الحارث بن هشام، فقالوا كلهم: زوجوه، ليس به بأس.\nوقال عمر بن عبد العزيز: ما أرى أن يتزوجها حتى يأكل الغضيض (^٣). ووافقه القاسم، وسالم، وابن شهاب، وسليمان بن يسار.\nوقال مهنا: قلت لأحمد: حدثوني عن الوليد بن مسلم قال: قال مالك: عن عمر بن الخطاب، وأبي مسعود (^٤)، والقاسم، وسليمان بن يسار، وسالم، وابن شهاب، في الذي يقول: إن تزوجت فلانة فهي طالق.\nقال: إن تزوجها فهي طالق. فقال لي أحمد: ليس فيهم عمر، هذا خطأ من قول مالك.\nفقلت: لعل هذا من قبل الوليد غلط علي مالك. قال: لا، هذا من قول مالك، ذهب إلى حديث عن سعيد بن عمرو بن سليم، عن القاسم بن محمد، عن عمر.\n_________\n(^١) \"السنن\" ٤/ ٣٧.\n(^٢) ورد بهامش الأصل: الغضيض: الطلع إذا بدا، كذا قاله الجوهري.\n(^٣) رواه البيهقي في \"السنن الكبرى\" ٧/ ٣٢١.\n(^٤) ورد في هامش الأصل: في الأصل: وأبو مسعود، وأنا أظنه ابن مسعود والله أعلم.","vol":"25","page":259},{"text":"وسئل عن رجل قال: إن تزوجت فلانة فهي عليَّ كظهر أمي. فقال: إن تزوجها فلا يطأها حتى يكفر. ذهب إلى هذا، ظن أنه مثله.\nوقال سفيان بن وكيع: أحفظ منذ أربعين سنة أنه سئل عن الطلاق قبل النكاح، فقال: يروى عن النبي - ﷺ -، وعن عليّ، وابن عباس، وعلىّ بن الحسين، وسعيد بن المسيب، ونيف وعشرين من التابعين، أنهم لم يروا به بأسًا.\nقال عبد الله: فسألت أبي وأخبرته بقول سفيان، فقال: صدق، أنا قلت ذلك (^١).\nوقال ابن جريج فيما حكاه في \"المحلى\": بلغ ابن عباس أن ابن مسعود يقول: إن طلق الرجل مالم ينكح فهو جائز. فقال ابن (عباس) (^٢): أخطأ في هذا، إن الله يقول: ﴿إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ﴾ [الأحزاب: ٤٩] ولم يقل: إذا طلقتم المؤمنات ثم نكحتموهن.\nقال ابن حزم: وهو قول ابن عيينة، وابن مهدي، والشافعي، وأحمد، وأصحابهما، وإسحاق، وأ بي سليمان، وأصحابهما، وجمهور أصحاب الحديث، قال: وأما من كره ذلك ولم يفسخه، كما روينا من طريق حجاج بن منهال، ثنا جرير بن حازم، عن يحيي بن سعيد الأنصاري، عن القاسم بن محمد بن أبي بكر، فيمن قال: كل امرأة أتزوجها فهي طالق فكرهه، وهو قول الأوزاعي والثوري. قيل لنا: حرام هو؟ قال: ومن يقول: إنه حرام؟ من رخص فيه أكثر ممن شدد، وبه يقول أبو عبيد.\n_________\n(^١) انظر: \"طبقات الحنابلة\" ١/ ٤٥٣ - ٤٥٤.\n(^٢) في الأصل أعلى هذِه الكلمة كلمة: (سقط). وورد في الحاشية تعليقًا عليها: عباس ليس في الأصل، فألحقته ويحتمل أن يكون الساقط (مسعود) والله أعلم.","vol":"25","page":260},{"text":"ومن طريق الحجاج بن منهال: ثنا أبو عوانة، عن محمد بن قيس المرهبي قال: سألت النخعي عن رجل قال في امرأة: إن تزوجتها فهي طالق. فذكر إبراهيم، عن علقمة أو الأسود، أن ابن مسعود قال: هي كما قال، ثم سألت الشعبي، وذكر له قول إبراهيم، فقال: صدق.\nومن طريق أبي عبيد، عن هشيم، أنا مغيرة، عن إبراهيم، فيمن قال: كل امرأة أتزوجها فهي طالق قال: ليس بشيء، هذا رجل حرم المحصنات علي نفسه فليتزوج، فإن سماها أو نسبها، أو سمى مصرًا، أو وقت وقتًا، فهي كما قال.\nوروينا من طريق مالك، عن سعيد (بن) (^١) عمرو بن سليم، عن القاسم بن محمد، أن رجلًا قال: إن تزوجت فلانة، فهي عليَّ كظهر أمي. فتزوجها، فقال له عمر - ﵁ -: لا تقربها حتى تكفر (^٢).\nقال ابن حزم: ليس هذا موافقًا لهم؛ لأنه قد روي عن عمر أنه وإنْ عمَّ فهو لازم. ومن طريق وكيع، عن إسماعيل بن أبي خالد، عن الشعبي قال: إن قال: كل امرأة أتزوجها فهي طالق فليس بشيء، فإن وقَّت لزمه.\nومن طريق أبي عبيد، ثنا محمد بن كثير، عن حماد بن سلمة، عن قيس بن سعد، عن عطاء قال في رجل قال: إن تزوجت فلانة فهي طالق: هو كما قال.\nوهو قول الحكم بن عتيبة، وربيعة، والحسن بن حي، والليث بن سعد، ومالك، وأصحابه، ومنهم من قال: يلزمه وإنْ عَمَّ.\n_________\n(^١) في الأصل عن، والمثبت من \"الموطأ\" ص ٣٤٥.\n(^٢) \"الموطأ\" ص ٣٤٥.","vol":"25","page":261},{"text":"روينا من طريق عبد الرزاق، عن ياسين الزيات، عن أبي محمد، عن عطاء الخراساني، عن أبي سلمة بن عبد الرحمن، أن رجلًا قال: كل امرأة أتزوجها فهي طالق. فقال له عمر بن الخطاب: هو كما قال.\nومن طريقه أيضًا، عن معمر، عن الزهري قال: كل امرأة أتزوجها فهي طالق، وكل امرأة أشتريها فهي حرة. قال: هو كما قال (^١).\nقال معمر فيما حكاه ابن المرابط: فقلت للزهري: أليس قد جاء: \"لا طلاق قبل نكاح\"؟ قال: إنما ذلك أن يقول الرجل: امرأة فلان طالق، أو عبد فلان حر.\nقال ابن المرابط: المعنى: لا طلاق واقع قبل نكاح، ولم يرد بذلك: لا عقد طلاق قبل نكاح.\nومن طريق أبي عبيد، ثنا يحيي القطان، ويزيد بن هارون، عن يحيي بن سعيد الأنصاري قال: كان القاسم بن محمد وسالم وعمر بن عبد العزيز يرونه جائزًا عليه.\nومن طريق أبي عبيد، ثنا مروان بن شجاع، عن خُصيف، سألت مجاهدًا عن رجل قال: كل امرأة أتزوجها فهي طالق. قال: هو كما قال.\nوعند ابن أبي شيبة، عن الشعبي، في رجل قال لامرأته: كل امرأة أتزوجها عليك فهي طالق. قال: كل امرأة يتزوجها عليها فهي طالق (^٢).\nوكذلك قاله عطاء، وحماد، وأبو بكر بن عبد الرحمن، وأبو بكر بن محمد بن عمرو بن حزم، وشريح (^٣).\n_________\n(^١) \"المحلى\" ١٠/ ٢٠٥ - ٢٠٦.\n(^٢) ابن أبي شيبة ٤/ ٦٦ (١٧٨٣٢).\n(^٣) \"المحلى\" ١٠/ ٢٠٦، ٢٠٧.","vol":"25","page":262},{"text":"ولما قيل للشعبي: إن عكرمة يزعم أن الطلاق بعد النكاح. قال: خبر من مولى ابن عباس.\nوقال قدامة: قلت لسالم: رجل قال: كل امرأة يتزوجها فهي طالق، وكل جارية يشتريها فهي حرة. قال: أما أنا فلو كنت لم أنكح ولم أشتر. وعن مكحول: توجب عليه (^١).\nقال ابن حزم: نظرنا فيما احتج به من أجازه بكل حال -وهو أبو حنيفة وعثمان البتي- فوجدناهم لا يخالفوننا فيمن قال لامرأته: أنت طالق إذا بِنْت مني. ليس بشيء، فصحّ أن الطلاق معلق بالوقت الذي أضيف إليه، وهذا فاسد؛ لأنه لم يخرج الطلاق كما أمر، بل لم يوقعه (حيث يظن به واقعة) (^٢) حيث لا يقع، فهو باطل.\nفإن قالوا: قسناه على النذر قلنا: النذر جاء فيه نصّ، وتقديم الطلاق لم يأت فيه نصّ، والنذر قُربة بخلافه، وهم لا يخالفوننا في أن من قال: عليَّ نذر لله أن أطلق زوجتي. أنه لا يلزمه طلاقها، وهذا يبطل ما ادعوه في قوله: ﴿أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١]؛ لأن الطلاق عقد لا يلزم الوفاء به لمن عقده علي نفسه بما عقد أن يطلق، إلا أنه لم يطلق، فليس من العقود التي أمر الله بها قبل أن توقع.\nفإن قالوا: قسناه على الوصية. قلنا: هذا من أرذل القياسات؛ لأن الوصية نافذة بعد الموت، ولو طلق الحي بعد موته لم يجز، والوصية قُربة، بل هي فرض، والطلاق ليس فرضًا ولا قُربة.\n_________\n(^١) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٤/ ٦٧.\n(^٢) هكذا في الأصول، وفي \"المحلى\": حين نطق به، وأوقعه.","vol":"25","page":263},{"text":"ثم إنا لم نجده صحيحًا عن أحد من الصحابة؛ لأن الرواية عن عمر موضوعة، فيها ياسين وهو هالك، وأبو محمد وهو مجهول، ثم هو منقطع بين أبي سلمة وعمر.\nثم نظرنا في قول من ألزمه إن خصَّ دون ما إذا عمَّ، فلم نجد لهم حجة أكثر من قولهم: إذا عمَّ فقد ضيق على نفسه.\nقلنا: ما ضيق، بل له في الشراء فسحة، ثم هبْكَ أنه ضيق، فأين وجدتم أنَّ الضيق في مثل هذا يحيى الحرام؟ وأيضًا فقد يخاف في امتناعه من نكاح التي خصَّ طلاقها إن تزوجها، أكثر مما يخاف لو عمّ، لكلف بها.\nووجدناه أيضًا لا يصح عن أحد من الصحابة؛ لأنه إما منقطع، وإما من طريق المرهبي، وليس بالمشهور.\nثم رجعنا إلى قولنا، فوجدنا الله تعالى يقول: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ [الطلاق: ١] فلم يجعل الله الطلاق إلا بعد النكاح، والعجب من المخالف القياس، إذ لا خلاف عندهم فيمن قال لامرأة: إذا طلقتك فأنت مرتجعة مني. فطلقها، أنها لا تكون مرتجعة حتى يبتدئ النطق بارتجاعه لها، ووجدناهم لا يختلفون فيمن قال: إذا قدم أبي فزوجني من نفسك فقد قبلت نكاحك. قالت هي وهي مالكة أمر نفسها: إذا جاء أبوك فقد تزوجتك ورضيت بك زوجًا. فقدم أبوه، فإنه ليس بينهما نكاح أصلًا، ولا يختلفون فيمن قال: إذا كسبت مالًا فأنت وكيلي في الصدقة به، فكسب مالًا، فإنه لا يكون الآخر وكيلًا في الصدقة حتى يبتدئ اللفظ بتوكيله. فلا أدري من أين وقع لهم جواز تقديم الطلاق والظهار قبل النكاح.","vol":"25","page":264},{"text":"وكذلك لا يختلفون فيمن قال لآخر: زوجني ابنتك إن ولدتها فلانة. فولدت له فلانة، فإنها لا تكون بذلك زوجة، وقد جاء إنفاذ هذا النكاح عن ابن مسعود والحسن، ولا يعرف لعبد الله في ذلك مخالف من الصحابة (^١).\nقلت: والمخالف يقول: هذا تعليق ليس بطلاق، والتعليق ليس طلاقًا في الحال، فلا يشترط قيام الملك، لا سيما وقد قال تعالى: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ﴾ [التوبة: ٧٥] وهو دليل علي أن النذر المضاف إلى الملك إيجاب في الملك وإن لم يكن موجودًا في الحال، وقد جعله الله نذرًا في الملك، وألزمه الوفاء به، فكذا هذا؛ إذ لا فرق بينهما، والخلاف واحد.\nقال ابن التين: واحتجاج البخاري بالآية في ذلك لا دلالة فيها علي أنه لا يلزم إذا وقع بالشرط قبل النكاح.\nوالحاصل من الخلاف ثلاث مذاهب: اللزوم: إذا عين أو ضرب أجلًا يسيرًا، وهو مذهب مالك (^٢). وعدمه مطلقًا، وهو مذهب الشافعي (^٣). واللزوم مطلقًا وإن عم، وهو مذهب أبي حنيفة (^٤).\nقال ابن المنذر: اختلف العلماء فيمن حلف بطلاق من لم ينكح علي ثلاثة مذاهب: لا طلاق قبل نكاح، وهو قول عائشة وابن عباس، واحتج ابن عباس في ذلك بالآية المذكورة، وقال: جعل الله الطلاق بعد النكاح.\n_________\n(^١) \"المحلى\" ١٠/ ٢٠٧، ٢٠٨.\n(^٢) انظر: \"المنتقي\" ٤/ ١١٥.\n(^٣) انظر: \"مختصر المزني\" ٤/ ٥٦.\n(^٤) انظر: \"أحكام القرآن\" للجصاص ٣/ ٥٣٢.","vol":"25","page":265},{"text":"وعليه جمهور التابعين المذكورين في هذا الباب، وهو مذهب الشافعي وأحمد وإسحاق وأبي ثور (^١).\nوروى العتبي، عن عليٍّ بن (معبد) (^٢)، عن ابن وهب، عن مالك أنه أفتى رجلًا حلف: إن تزوجت فلانة فهي طالق، فتزوجها، أنه لا شيء عليه، قاله ابن وهب، ونزلت بالمخزومي فأفتاه مالك بذلك.\nوروى أبو زيد عن ابن القاسم مثله. وقال محمد بن الحكم: ما أراه حانثا. وقد قال ابن القاسم: أمر السلطان ألا يحكم في ذلك بشيء، وتوقف في الفتيا به آخر أيامه.\nقال محمد: وكان عامة مشايخ المدينة لا يرون به بأسًا، وهو قول ابن أبي ذئب، وأما جمهور أصحاب مالك لا يرون ذلك (^٣).\nوفيها قول، قال: وهو إيجاب الطلاق قبل النكاح. روي ذلك عن ابن مسعود، والقاسم، وسالم، والزهري، وأبي حنيفة، وأصحابه (^٤).\nوالثالث: إذا لم يسمِّ الحالف بالطلاق امرأة بعينها أو قبيلة، أو أرضًا، وعم في يمينه تحريم ما أحل الله له، فلا يلزمه ذلك، وليتزوج ما شاء، فإن سمى امرأة أو أرضًا أو قبيلة، أو ضرب أجلًا يبلغ عمره أكثر منه، لزمه الطلاق.\nوكذلك لو قال: كل عبد أملكه حر. فلا شيء عليه؛ لأنه عم، ولو خص منشأ أو بلدًا، أو ضرب أجلًا يبلغ مثله لزمه، هذا قول النخعي\n_________\n(^١) \"الإشراف\" ١/ ١٦٤.\n(^٢) كذا في الأصل، وفي \"الاستذكار\" ١٨/ ١٢٣: سعيد.\n(^٣) انظر: \"الاستذكار\" ١٨/ ١٢٣ - ١٢٤.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٤٧، \"الاستذكار\" ١٨/ ١٢١.","vol":"25","page":266},{"text":"وربيعة ومالك وابن أبي ليلى والليث والأوزاعي (^١)، وذكر مالك في \"الموطأ\" أنه بلغه عن ابن مسعود (^٢).\nوحجة أهل المقالة الأولى الأحاديث السالفة، وحجة أخرى هو أنه لما أجمعوا أن من باع سلعة لا يملكها ثم ملكها، أن البيع غير لازم، فكذلك إذا طلق امرأة ثم تزوجها أن الطلاق غير لازم له.\nواحتج الكوفيون بما رواه مالك في \"الموطأ\"، أنه بلغه أن عمر وابنه وابن مسعود وسالم والقاسم وفقهاء المدينة، أنهم كانوا يقولون: إذا حلف الرجل بطلاق المرأة قبل أن ينكحها ثم أتم، أن ذلك لازم له إذا نكحها (^٣).\nوتأولوا قوله: \"لا طلاق قبل نكاح\" أن يقول الرجل: امرأة فلان طالق، أو عبد فلان حر، وهذا ليس بشيء.\nوأما أن يقول: إن تزوجت فلانة فهي طالق. فإنما طلقها حين تزوجها، وكذلك في الحرة، يريد: إن اشتريتك فأنت حرة.\nقالوا: ومثله: \"لا نذر لابن آدم فيما لا يملك\" (^٤) لأنه يحتمل أن يلزمه فيه النذر إذا ملكه. قالوا: وأيضًا جاء الحديث: \"لا طلاق إلا من بعد نكاح\" وليس فيه: لا عقد طلاق. وهو الذي أخبرناه وشبهه بعلة الإحباس أنه يجوز فيها الصدقة من قبل أن تجيء في ملكه (^٥).\n_________\n(^١) انظر \"الاستذكار\" ١٨/ ١١٩ - ١٢٠.\n(^٢) \"الموطأ\" ص ٣٦١.\n(^٣) \"الموطأ\" ص ٣٦١.\n(^٤) سلف برقم (٦٠٤٧).\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٤٨ بتصرف.","vol":"25","page":267},{"text":"واحتج الأبهري لقول مالك فقال: إذا سمى امرأة أو قبيلة أو بلدة فإنه يلزمه عقد الطلاق؛ لأنه ليس بعاص في هذا العقد، وكل من عقد عقدًا ليس بعاص فيه فالعقد له لازم وعليه الوفاء به؛ لقوله تعالى: ﴿أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١] وقوله: ﴿يُوفُونَ بِالنَّذْرِ﴾ [الإنسان: ٧] في لسان [العرب] (^١): إيجاب المرء على نفسه شيئًا وإن لم يكن في ملكه، يدل علي ذلك قوله: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللهَ﴾ [التوبة: ٧٥] فثبت بهذا أنه يلزمه ما ألزم نفسه، وإن لم يكن في ملكه؛ ولأنه أضاف الطلاق إلى حال ملك فيه ابتداء إيقاعه، فصح ذلك اعتبارًا بأصله إذا أضافه حال الملك، مثل: إن دخلت الدار فأنت طالق.\nوالمخالف يقول: إن أوجب علي نفسه نذر عتق أو صدقة درهم قبل ملكه، أن ذلك يلزمه، فكذلك عقد الطلاق، فأما إذا عم النساء، فإن ذلك معصية؛ لأنه منع نفسه النكاح الذي أباحه الله له، فلا يصح عقده؛ لقوله - ﵇ -: \"من أحدت في أمرنا هذا ما ليس منه فهو رد\" (^٢).\n_________\n(^١) بياض بالأصل، وانظر \"شرح ابن بطال\" ٧/ ٤٠٩.\n(^٢) سلف برقم (٢٦٩٧).","vol":"25","page":268},{"text":"<span data-type='title' id=toc-3221>١٠ - باب إِذَا قَالَ لاِمْرَأَتِهِ وَهْوَ مُكْرَهٌ: هَذِهِ أُخْتِي. فَلَا شَيْءَ عَلَيْهِ</span>\nقَالَ النَّبِيُّ - ﷺ -: «قَالَ إِبْرَاهِيمُ لِسَارَةَ: هَذِهِ أُخْتِي وَذَلِكَ فِى ذَاتِ اللهِ -﷿-».\nهذا التعليق تقدم مسندًا عند البخاري في البيوع (^١)، وأراد بهذا التبويب رد قول من نهى عن أن يقول الرجل لامرأته: يا أختي؛ لأنه روى عبد الرزاق، عن الثوري، عن خالد الحذاء، عن أبي تميمة الهجيمي قال: مرَّ رسول الله - ﷺ - على رجل وهو يقول لامرأته يا أخيَّة، فزجره (^٢) ومعنى كراهة ذلك: خوف ما يدخل علي من قال لامرأته: يا أختي، أو أنت أختي. بمنزلة من قال: أنت عليَّ كظهر أمي، أو كظهر أختي. في التحريم إذا قصد إلى ذلك، فأرشده الشارع إلى اجتناب الألفاظ المشكلة التي يتطرق بها إلى تحريم المحللات.\nوليس يعارض هذا قول إبراهيم - ﵇ - في زوجته: \"هذِه أختي\" لأنه إنما أراد بها أخته في الدين والإيمان، فمن قال لامرأته أنها أخته، وهو ينوي ما نواه إبراهيم من أخوة الدين، فلا يضره شيء عند جماعة العلماء؛ لأن بساط الحال يقضي علي قوله ونيته، وهو أصل لكل من اضطر إلى شيء مثل هذا.\n_________\n(^١) سلف برقم (٢٢١٧).\n(^٢) \"المصنف\" ٧/ ١٥٢ (١٢٥٩٥).","vol":"25","page":269},{"text":"وفي أبي داود بإسناد جيد من حديث أبي تميمة الهجيمي، عن رجل من قومه- سمع النبي - ﷺ - قال: مر رسول الله - ﷺ - علي رجل وهو يقول لامرأته: يا أُخية. فزجره (^١) وقد سلف أيضًا. وروى ابن أبي شيبة في \"مصنفه\" عن عمرو بن شعيب، أنه - ﵇ - سمع رجلًا يقول لامرأته: يا أخية، فقال: \"لا تقل لها: يا أخية\".\nوسئل الحسن عن ذلك، فقال: ما هو (وتمرتان) (^٢) إلا واحد (^٣).\nوقال أبو يوسف: إن لم تكن له نية فهو تحريم. وقال محمد بن الحسن: هو ظهار إذا لم تكن له نية، ذكره الخطابي (^٤).\nفصل:\nذكر في باب آخر: \"لم يكذب إبراهيم - ﷺ - إلا ثلاث كذبات: ثنتين في ذات الله، وواحدة في ذات نفسه\" (^٥)، وهو أشبه؛ لأنه إنما كان خاف علي نفسه.\n_________\n(^١) أبو داود (٢٢١١).\n(^٢) كذا في الأصول، وفي \"المصنف\": تموتان.\n(^٣) ابن أبي شيبة ٤/ ١٩٢ (١٩١٨٠ - ١٩١٨١).\n(^٤) \"معالم السنن\" ٣/ ٢١٥.\n(^٥) سلف برقم (٥٠٨٤).","vol":"25","page":270},{"text":"<span data-type='title' id=toc-3222>١١ - باب الطَّلَاقِ فِي الإِغْلَاقِ</span>\nوَالْكُرْهِ وَالسَّكْرَانِ وَالْمَجْنُونِ وَأَمْرِهِمَا، وَالْغَلَطِ وَالنِّسْيَانِ فِى الطَّلَاقِ وَالشِّرْكِ وَغَيْرِهِ، لِقَوْلِ النَّبِيِّ - ﷺ -: «الأَعْمَالُ بِالنِّيَّةِ وَلِكُلِّ امْرِئٍ مَا نَوَى». وَتَلَا الشَّعْبِيُّ ﴿رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ [البقرة: ٢٨٦] وَمَا لَا يَجُوزُ مَنْ إِقْرَارِ الْمُوَسْوِسِ. وَقَالَ النَّبِيُّ - ﷺ - لِلَّذِي أَقَرَّ عَلَى نَفْسِهِ: «أَبِكَ جُنُونٌ؟». وَقَالَ عَلِيٌّ - ﵁ -: بَقَرَ حَمْزَةُ خَوَاصِرَ شَارِفَيَّ، فَطَفِقَ النَّبِيُّ - ﷺ - يَلُومُ حَمْزَةَ، فَإِذَا حَمْزَةُ قَدْ ثَمِلَ مُحْمَرَّةٌ عَيْنَاهُ، ثُمَّ قَالَ حَمْزَةُ: هَلْ أَنْتُمْ إِلاَّ عَبِيدٌ لأَبِي؟ فَعَرَفَ النَّبِيُّ - ﷺ - أَنَّهُ قَدْ ثَمِلَ، فَخَرَجَ وَخَرَجْنَا مَعَهُ، وَقَالَ عُثْمَانُ: لَيْسَ لِمَجْنُونٍ وَلَا لِسَكْرَانَ طَلَاقٌ. وَقَالَ ابْنُ عَبَّاسٍ - ﵄ -: طَلَاقُ السَّكْرَانِ وَالْمُسْتَكْرَهِ لَيْسَ بِجَائِزٍ. وَقَالَ عُقْبَةُ بْنُ عَامِرٍ: لَا يَجُوزُ طَلَاقُ الْمُوَسْوِسِ. وَقَالَ عَطَاءٌ: إِذَا بَدَا بِالطَّلَاقِ فَلَهُ شَرْطُهُ. وَقَالَ نَافِعٌ: طَلَّقَ رَجُلٌ امْرَأَتَهُ الْبَتَّةَ إِنْ خَرَجَتْ، فَقَالَ ابْنُ عُمَرَ: إِنْ خَرَجَتْ فَقَدْ بُتَّتْ مِنْهُ، وَإِنْ لَمْ تَخْرُجْ فَلَيْسَ بِشَىْءٍ.\nوَقَالَ الزُّهْرِيُّ فِيمَنْ قَالَ لامرأته: إِنْ لَمْ أَفْعَلْ كَذَا وَكَذَا فَامْرَأَتِي طَالِقٌ ثَلَاثًا يُسْئَلُ عَمَّا قَالَ، وَعَقَدَ عَلَيْهِ قَلْبُهُ، حِينَ حَلَفَ بِتِلْكَ الْيَمِينِ، فَإِنْ سَمَّى أَجَلًا أَرَادَهُ وَعَقَدَ عَلَيْهِ قَلْبُهُ حِينَ حَلَفَ، جُعِلَ ذَلِكَ فِى دِينِهِ وَأَمَانَتِهِ. وَقَالَ إِبْرَاهِيمُ: إِنْ قَالَ لَا حَاجَةَ لِي فِيكِ. نِيَّتُهُ، وَطَلَاقُ كُلِّ قَوْمٍ بِلِسَانِهِمْ. وَقَالَ قَتَادَةُ: إِذَا قَالَ: إِذَا حَمَلْتِ فَأَنْتِ طَالِقٌ.","vol":"25","page":271},{"text":"ثَلَاثًا، يَغْشَاهَا عِنْدَ كُلِّ طُهْرٍ مَرَّةً، فَإِنِ اسْتَبَانَ حَمْلُهَا فَقَدْ بَانَتْ. وَقَالَ الْحَسَنُ: إِذَا قَالَ لَهَا: الْحَقِي بِأَهْلِكِ. نِيَّتُهُ. وَقَالَ ابْنُ عَبَّاسٍ الطَّلَاقُ عَنْ وَطَرٍ، وَالْعَتَاقُ مَا أُرِيدَ بِهِ وَجْهُ اللهِ. وَقَالَ الزُّهْرِيُّ: إِنْ قَالَ: مَا أَنْتِ بِامْرَأَتِي. نِيَّتُهُ، وَإِنْ نَوَى طَلَاقًا فَهْوَ مَا نَوَى. وَقَالَ عَلِيٌّ أَلَمْ تَعْلَمْ أَنَّ الْقَلَمَ رُفِعَ عَنْ ثَلَاثَةٍ: عَنِ الْمَجْنُونِ حَتَّى يُفِيقَ، وَعَنِ الصَّبِيِّ حَتَّى يُدْرِكَ، وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ؟ وَقَالَ عَلِيٌّ - ﵁ -: وَكُلُّ الطَّلَاقِ جَائِزٌ إِلاَّ طَلَاقَ الْمَعْتُوهِ وقال قتادة: إذا طلق في نفسه فليس بشيء.\n\n٥٢٦٩ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ اللهَ تَجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا، مَا لَمْ تَعْمَلْ أَوْ تَتَكَلَّمْ». قَالَ قَتَادَةُ: إِذَا طَلَّقَ فِي نَفْسِهِ فَلَيْسَ بِشَيْءٍ. [انظر: ٢٥٢٨ - مسلم: ١٢٧ - فتح ٩/ ٣٨٨].\n\n٥٢٧٠ - حَدَّثَنَا أَصْبَغُ، أَخْبَرَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ، عَنْ جَابِرٍ أَنَّ رَجُلًا مِنْ أَسْلَمَ أَتَى النَّبِيَّ - ﷺ - وَهْوَ فِى الْمَسْجِدِ فَقَالَ: إِنَّهُ قَدْ زَنَى. فَأَعْرَضَ عَنْهُ، فَتَنَحَّى لِشِقِّهِ الَّذِى أَعْرَضَ فَشَهِدَ عَلَى نَفْسِهِ أَرْبَعَ شَهَادَاتٍ، فَدَعَاهُ فَقَالَ: «هَلْ بِكَ جُنُونٌ؟ هَلْ أُحْصِنْتَ؟». قَالَ: نَعَمْ. فَأَمَرَ بِهِ أَنْ يُرْجَمَ بِالْمُصَلَّى، فَلَمَّا أَذْلَقَتْهُ الْحِجَارَةُ جَمَزَ حَتَّى أُدْرِكَ بِالْحَرَّةِ فَقُتِلَ. [٥٢٧٢، ٦٨١٤، ٦٨١٦، ٦٨٢٠، ٦٨٢٦، ٧١٦٨ - مسلم: ١٦٩١ - فتح ٩/ ٣٨٨].\n\n٥٢٧١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ وَسَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: أَتَى رَجُلٌ مِنْ أَسْلَمَ رَسُولَ اللهِ - ﷺ - وَهْوَ فِي الْمَسْجِدِ فَنَادَاهُ فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ الأَخِرَ قَدْ زَنَى -يَعْنِي نَفْسَهُ- فَأَعْرَضَ","vol":"25","page":272},{"text":"عَنْهُ فَتَنَحَّى لِشِقِّ وَجْهِهِ الَّذِى أَعْرَضَ قِبَلَهُ فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ الأَخِرَ قَدْ زَنَى. فَأَعْرَضَ عَنْهُ: فَتَنَحَّى لِشِقِّ وَجْهِهِ الَّذِى أَعْرَضَ قِبَلَهُ فَقَالَ لَهُ ذَلِكَ، فَأَعْرَضَ عَنْهُ، فَتَنَحَّى لَهُ الرَّابِعَةَ، فَلَمَّا شَهِدَ عَلَى نَفْسِهِ أَرْبَعَ شَهَادَاتٍ دَعَاهُ فَقَالَ: «هَلْ بِكَ جُنُونٌ؟». قَالَ لَا. فَقَالَ النَّبِيُّ - ﷺ -: «اذْهَبُوا بِهِ فَارْجُمُوهُ». وَكَانَ قَدْ أُحْصِنَ. [٦٨١٥، ٦٨٢٥، ٧١٦٧ - مسلم: ١٦٩١ - فتح ٩/ ٣٨٩].\n\n٥٢٧٢ - وَعَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي مَنْ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ الأَنْصَارِيَّ قَالَ: كُنْتُ فِيمَنْ رَجَمَهُ، فَرَجَمْنَاهُ بِالْمُصَلَّى بِالْمَدِينَةِ، فَلَمَّا أَذْلَقَتْهُ الْحِجَارَةُ جَمَزَ حَتَّى أَدْرَكْنَاهُ بِالْحَرَّةِ، فَرَجَمْنَاهُ حَتَّى مَاتَ. [انظر: ٥٢٧٠ - مسلم: ١٦٩١ م - فتح ٩/ ٣٨٩].\nثم ساق حديث أبي هريرة - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ الله تَجَاوَزَ عَنْ أُمَّتي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا، مَا لَمْ تَعْمَلْ أَوْ تكَلَّمْ\". وقد سلف في العتق (^١).\nوحديث جابر - ﵁ - أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - وهْوَ في المَسْجِدِ فَقَالَ: إِنَّهُ قَدْ زَنَى. فَأَعْرَضَ عَنْهُ فتنحى بشقه الذي أعرض عنه .. الحديث.\nوفيه: \"هَلْ بِكَ جُنُونٌ؟ \". وأخرجه في المحاربين، وأخرجه أيضًا مسلم والترمذي والنسائي (^٢).\nوحديث أبي هريرة مثله. وزاد: فأعرض عنه أربعًا.\nوفيه أيضًا: \"هل بك جنون؟ \" قال: لا. وأخرجه مسلم والنسائي أيضًا (^٣).\n_________\n(^١) سلف برقم (٢٥٢٨).\n(^٢) مسلم (١٦٩١)، والترمذي (١٤٢٩)، والنسائي ٤/ ٦٢ - ٦٣.\n(^٣) مسلم (١٦٩١)، والنسائي في \"الكبرى\" ٤/ ٢٨٠ (٧١٧٧).","vol":"25","page":273},{"text":"والكلام علي هذِه الأحكام من وجوه:\nأحدها:\nأصل الإغلاق عند العلماء: الإكراه. قال أبو عبيد: الإغلاق: التضييق، فإذا ضيق على المكره، وشدد عليه حتى طلق، لم يقع حكم طلاقه، وكأنه لم يطلق.\nوفي \"سنن أبي داود\" وابن ماجه من حديث عائشة - ﵂ - أن النبي - ﷺ - قال: \"لا طلاق ولا عتاق في غلاق\" (^١). وأخرجه الحاكم في \"مستدركه\" وقال: صحيح علي شرط مسلم، وله متابع، فذكره (^٢).\nقال أبو داود: أظنه في الغضب. وقال غيره: الإغلاق: الإكراه، والمحفوظ: إغلاق، كما هو لفظ ابن ماجه والحاكم. والمكره: مغلق عليه في أمره، ومضيق عليه في تصرفه، كما يغلق الباب على الإنسان، ومنه: \"لا يغلق الرهن\" (^٣) وغلوقه: إذا بقي في يد المرتهن ولا يقدر صاحبه علي تخليصه.\nوالمعنى أنه لا يستحقه المرتهن إذا لم يفك صاحبه، وكان هذا من فعل الجاهلية، أن الراهن إذا لم يؤد ما عليه في الوقت المعين ملك الرهن، فأبطله الإسلام.\nوقال في \"المحكم\": احتد فلان فنشب في حدته وغلق (^٤). وفي \"الجامع\": إذا غضب غضبًا شديدًا.\n_________\n(^١) أبو داود (٢١٩٣)، وابن ماجه (٢٠٤٦).\n(^٢) \"المستدرك\" ٢/ ١٩٨.\n(^٣) رواه ابن ماجه (٢٤٤١) وصححه ابن حبان ١٣/ ٢٥٨ (٥٩٣٤)، والحاكم في \"المستدرك\" ٢/ ٥١ - ٥٢. وانظر \"الإرواء\" (١٤٠٦).\n(^٤) \"المحكم\" ٥/ ٢٣١.","vol":"25","page":274},{"text":"وقال الهروي: كأنه يحبس ويضيق عليه ويغلق عليه الباب حتى يطلق.\nوقيل: معناه: لا تغلق التطليقات في وقفة واحدة حتى لا يبقى منها شيء، لكن يطلق طلاق السنة.\nولما ذكر الفارسي في \"مجمع الغرائب\" قول من قال: الإغلاق: الغضب. قال: إنه غلط؛ لأن أكثر طلاق الناس في حال الغضب، إنما هو الإكراه.\nوأما المطرزي فاحتج لقائل الأول بقولهم: إياك والغلق. أي: الضمير والغضب. وقال ابن المرابط: الإغلاق: حرج النفس، وليس يقطع على أن مرتكبه فارق عقله حتى صار مجنونًا، فيدعي أنه كان في غير عقله، ولو جاز هذا جاز لكل واحد من خلق الله، ممن يجوز عليه الحرج، أن يدعي في كل ما جناه أنها كانت في حال إغلاق، فتسقط عنه الحدود، وتصير الحدود خاصة لا عامة لغير الجرم.\nوقد ترجم عليه ابن ماجه: باب المكره والناسي. وأبو داود: الطلاق على الغيظ. وكأن البخاري يرى أن الإغلاق غير الإكراه، ولهذا غاير بينهما.\nوالحديث الذي أسلفناه هو من رواية محمد بن عبيد بن أبي صالح، وهو ثقة كما ذكره ابن حبان في \"ثقاته\" (^١) عن صفية، عن عائشة - ﵂ -.\nوذكره عبد الله بن أحمد في (عده) (^٢)، عن أبيه من حديث ابن إسحاق، عن ثور بن يزيد الكلاعي -وكان ثقة- عن صفية (^٣).\n_________\n(^١) \"الثقات\" ٧/ ٣٧١.\n(^٢) هكذا في الأصل، وفي (غ): (عله)، ولعلها: \"علله\".\n(^٣) \"المسند\" ٦/ ٢٧٦ وفيه عن ثور، عن محمد بن عبيد، عن صفية.","vol":"25","page":275},{"text":"ولما ذكر ابن أبي حاتم حديث (عطَّاف بن خالد) (^١)، عن أبي صفوان، عن محمد بن عبيد، عن عطاء بن أبي رباح، عن عائشة لأبيه قال: روى هذا الحديث محمد بن إسحاق، عن ثور، عن محمد ابن عبيد، عن صفية. قلت لأبي: أيهما أشبه؟ قال: أبو صفوان وابن إسحاق جميعًا ضعيفان (^٢).\nوأخرجه الدارقطني من حديث زكريا بن إسحاق ومحمد بن عثمان جميعًا، عن صفية بنت شيبة الكعبية (^٣).\nالوجه الثاني:\nاختلف العلماء في طلاق المكره، ومحل الخوض فيه كتاب الإكراه. وفيه قولان: أحدهما: أنه لازم، قاله الكوفيون.\nوالثاني: مقابله، قاله مالك والأوزاعي والشافعي (^٤).\nاحتج الأول بحديث الباب: \"الأعمال بالنية\" وبحديث ابن عباس الثابت علي شرط الشيخين أن النبي - ﷺ - قال: \"وضع عن أمتي الخطأ والنسيان وما استكرهوا عليه\" أخرجه ابن ماجه، وصححه ابن حبان والحاكم وقال: صحيح علي شرط الشيخين (^٥).\nورواه الأوزاعي، عن عطاء، عن عبيد بن عمير، عن ابن عباس مرفوعًا بلفظ: \"تجاوز الله لأمتي\" إلى آخره.\n_________\n(^١) في الأصول: عطاء وابن خالد، والمثبت من \"علل ابن أبي حاتم\".\n(^٢) \"علل ابن أبي حاتم\" ١/ ٤٣٢.\n(^٣) \"السنن\" ٤/ ٣٦، والكعبية؛ لأن أباها شيبة بن عثمان صاحب مفتاح الكعبة.\n(^٤) انظر: \"الإشراف\" ١/ ١٧١.\n(^٥) ابن ماجه (٢٠٤٥)، ابن حبان ١٦/ ٢٠٢ (٧٢١٩)، الحاكم ٢/ ١٩٨.","vol":"25","page":276},{"text":"وفي \"علل ابن أبي حاتم\" رواه ابن مصفى، عن الوليد، عن الأوزاعي، عن عطاء، عن ابن عباس. وعن الوليد، عن مالك، عن نافع، عن ابن عمر.\nوعن الوليد، عن ابن لهيعة، عن موسى بن وردان، عن عقبة بن عامر، مرفوعًا. قال أبي: هذِه الأحاديث منكرة، كأنها موضوعة. ولم يسمعه الأوزاعي من عطاء، إنما سمعه من رجل لم يسم، أتوهم أنه عبد الله بن عامر أو إسماعيل بن مسلم، ولا يصح الحديث ولا يثبت إسناده (^١).\nوقال عبد الله بن أحمد: ذكرت حديث ابن مصفى هذا -يعني الذي أخرجه ابن ماجه عنه - لأبي فأنكره جدًّا (^٢).\nوقال: هذا يروى من غير هذا الوجه بإسناد جيد أصلح من هذا. قال أبو القاسم في \"مجمع الغرائب\": تفرد به ابن المصفي، عن الوليد، عن مالك، عن نافع، عن ابن عمر، مرفوعًا.\nوالمحفوظ: عن الوليد، عن الأوزاعي، عن عطاء، عن ابن عباس. وعن الوليد، عن ابن لهيعة وموسى بن وردان، عن عقبة. وهذا حديث غريب.\nولما رواه الدارقطني أدخل بين عطاء وعبد الله، عبيدَ بن عمير (^٣).\nوفي ابن ماجه من حديث أبي ذر مرفوعًا (^٤)، وفيه سلسلة ضعفاء: أيوب بن سويد، عن أبي بكر الهذلي، عن شهر بن حوشب، عن أبي ذر، وكأنه لم يسمع منه.\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٤٣١.\n(^٢) \"العلل ومعرفة الرجال\" ١/ ٥٦١ (١٣٤٠).\n(^٣) \"السنن\" ٤/ ١٧٠ - ١٧١.\n(^٤) ابن ماجه (٢٠٤٣).","vol":"25","page":277},{"text":"واحتجوا أيضًا بقوله تعالى: ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ [النحل: ١٠٦] فنفى الكفر باللسان إذا كان القلب مطمئنًا بالإيمان، فكذلك الطلاق إذا لم يرده ولم ينوه بقلبه لم يلزمه. وكذلك قال عطاء: الشرك أعظم من الطلاق.\nوقال الطحاوي: التجاوز معناه: العفو عن الاثم؛ لأن العفو عن الطلاق والعتاق لا يصح؛ لأنه غير مذنب فيعفى عنه، قال: وكما ثبت له حكم الوطء بالإكراه، فيحرم به على الواطئ ابنة المرأة وأمها، فكذلك القول لا يمنع من وقوع ما حلف (^١).\nواختلف في ضابط الإكراه، وستعلمه إن شاء الله تعالى في موضعه.\nقال شريح: القيد كره، والوعيد كره (^٢). وقال أحمد: الكره إذا كان القتل أو الضرب الشديد (^٣)، ولا يشترط على الأصح عند أصحابنا أن ينوي التورية، كما لو نوى طلاقًا عن وثاق (^٤).\nوأما حديث صفوان بن الأصم أن رجلًا كان نائمًا مع امرأته، فأخذت سكينًا وجلست على صدره، ووضعت السكين علي حلقه وقالت: طلقني وإلا ذبحتك. فناشدها الله، فأبت، فطلقها ثلاثًا، فذكر لرسول الله - ﷺ - فقال: \"لا قيلولة (في الطلاق) (^٥) \" فمنكر. قال العقيلي لما رواه: هذا حديث منكر جدًّا، ولا يتابع عليه صفوان، ومداره عليه (^٦).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٢٩.\n(^٢) رواه البيهقي ٧/ ٣٥٩.\n(^٣) انظر: \"المغني\" ١٠/ ٣٥٢.\n(^٤) انظر: \"أسنى المطالب\" ٣/ ٢٨٢.\n(^٥) من (غ).\n(^٦) \"الضعفاء\" ٢/ ٢١١ (٧٤٥).","vol":"25","page":278},{"text":"وقال أبو زرعة: ضعيف، واهٍ (^١).\nوفي \"مصنف ابن أبي شيبة\" أن الشعبي كان يرى طلاق المكره جائزًا، وكذا قاله إبراهيم وأبو قلابة، وإسنادهما جيد، وابن المسيب وشريح (^٢)، وفي إسنادهما ضعف.\nقال ابن حزم: وصح أيضًا عن الزهري وقتادة وسعيد بن جبير، وبه يأخذ أبو حنيفة وأصحابه، وروى الفرج بن فضالة، عن (عمرو بن شراحيل) (^٣) أن امرأة أكرهت زوجها علي طلاقها، فطلقها، فرفع ذلك إلى عمر - ﵁ -، فأمضى طلاقها. وعن ابن عمر نحوه، وكذا عن عمر بن عبد العزيز.\nواحتجوا أيضًا بآثار منها: \"ثلاث جدهن جد وهزلهن جد: النكاح، والطلاق، والرجعة\". وهي أخبار موضوعة لا ذكر فيها للمكره.\nوبعد فإنما رويناها من طريق عبد الرحمن بن حبيب (^٤) - وقيل عكسه (^٥) وهو متفق علي ضعفه.\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٤٣٦ (١٣١٢).\n(^٢) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٤/ ٨٥ - ٨٦.\n(^٣) كذا في الأصول، وفي \"الجرح والتعديل\" ٦/ ١١٦: عمر بن شراحيل، روى عنه الفرج بن فضالة، وروى هو عن عمر في تجويز طلاق المكره مرسلًا. اهـ.\n(^٤) ورد بهامش الأصول: مذكور في \"ثقات ابن حبان\"، قال الذهبي: صدوق له ما ينكر قال النسائي: منكر الحديث. قال: وخرج له الترمذي عن عطاء، عن ابن ماهك، عن أبي هريرة مرفوعا، فذكر حديث: \"ثلاث جدهن جد .. \" الحديث، وقال: حسن غريب، وقد تعقب شيخُنا ابن حزم في دعوى الاتفاق علي ضعف عبد الرحمن هذا قريبًا فيما يأتي.\n[انظر كلام الذهبي في \"ميزان الاعتدال\" ٣/ ٢٦٩ (٤٨٤٦)].\n(^٥) أي: حبيب بن عبد الرحمن.","vol":"25","page":279},{"text":"و(أبو إسحاق) (^١) عن أبي بردة، قال - ﵇ -: \"ما بال رجال يلعبون بحدود الله؟ يقول أحدهم: طلقت، راجعت\".\nوهذا مرسل، ولا حجة في مرسل إنما رواه الحسن أنه - ﵇ - قال: \"من طلق لاعبًا، أو أعتق لاعبًا، فقد جاز\" (^٢). ولا حجة في مرسل، وليس فيهما طلاق المكره.\nوكذا ما روي من حديث محمد بن أبي ليلى وابن جريج، أنه - ﵇ - قال .. الحديث (^٣).\nقلت: أما حديث: \" (ثلاث) (^٤) جدهن جد\" فأخرجه أبو داود وابن ماجه والترمذي وقال: حسن غريب. والحاكم في \"مستدركه\" وقال: صحيح الإسناد (^٥).\nقال الترمذي: والعمل علي هذا عند أهل العلم من الصحابة وغيرهم.\nورده ابن الجوزي بعطاء الراوي عن ابن ماهك، عن أبي هريرة وقال: هو ابن عجلان، وهو متروك الحديث (^٦).\nوهو من أوهامه، وإنما هو ابن أبي رباح، كما نسبه الترمذي وغيره. ودعوى ابن حزم: الاتفاق على ضعف عبد الرحمن وهم، فقد ذكره ابن حبان في \"ثقاته\" (^٧).\n_________\n(^١) في الأصول: يحيي، وهو خطأ، والمثبت من \"المحلى\".\n(^٢) رواه ابن أبي شيبة ٤/ ١١٩ (١٨٤٠٠).\n(^٣) \"المحلى\" ١٠/ ٢٠٣، ٢٠٤.\n(^٤) من (غ).\n(^٥) أبو داود (٢١٩٤)، الترمذي (١١٨٤)، ابن ماجه (٢٠٣٩)، الحاكم ٢/ ١٩٨.\n(^٦) \"التحقيق\" ٢/ ٢٩٤ (١٧١١).\n(^٧) \"الثقات\" ٧/ ٧٧.","vol":"25","page":280},{"text":"وقال الحاكم: هو من ثقات المدنيين.\nوذكره ابن خلفون أيضًا في \"ثقاته\".\nوأما من لم يره شيئًا فعليّ بن أبي طالب، وابن عمر، وابن الزبير، وعمر بن عبد العزيز، وعطاء، والحسن -والسند إليهم لا بأس به- وابن عباس وعمر بن الخطاب.\nوفي \"المحلى\": سند قول ابن عباس صحيح، قال: وصح أيضًا عن طاوس وأبي الشعثاء جابر بن زيد، قال: وهو قول مالك والأوزاعي والحسن بن (حيّ) (^١) والشافعي وأبي سليمان (^٢) وأصحابه (^٣).\nزاد الييهقي أنه مذهب شريح وعكرمة وعمر بن عبد العزيز وعبد الله بن عبيد بن عمير (^٤).\nقال ابن حزم: وثم قول آخر رويناه عن الشعبي، وهو إن أكرهه اللصوص لم يلزمه، وإن أكرهه السلطان لزمه.\nورابع رويناه عن إبراهيم أنه قال: إن أكره ظلمًا فورى شيئًا إلى شيء آخر لم يلزمه، فإن لم يور لزمه، ولا ينتفع الظالم بالتورية، وهو قول سفيان.\nقال ابن حزم: والصحيح أن كل عمل بلا نية باطل لا يعتد به، وطلاق المكره بلا نية فهو باطل، وإنما هو حاكٍ لما أُمِرَ بقوله فقط، ولا طلاق علي من حكي كلامًا لم يعتقده.\n_________\n(^١) في الأصول: علي، والمثبت من \"المحلى\" ١٠/ ٢٠٣.\n(^٢) ورد بهامش الأصل: يعني داود بن علي بن خلف إمام أهل الظاهر.\n(^٣) \"المحلى\" ١٠/ ٢٠٣.\n(^٤) \"السنن الكبرى\" ٧/ ٣٥٨.","vol":"25","page":281},{"text":"وقد صح عن رسول الله - ﷺ - أنه قال: \"إن الله تجاوز لي عن أمتي الخطأ، والنسيان، وما استكرهوا عليه\".\nومما يبعد على الحنفيين من التناقض أنهم يجيزون طلاق المكره، ونكا حه، وإنكاحه، ورجعته (^١)، وعتقه، ولا يجيزون بيعه، ولا ابتياعه، ولا هبته ولا إقراره (^٢).\nاحتج لأبي حنيفة بما في مسلم عن حذيفة - ﵁ - أن كفار قريش أخذوه وأباه، فقالوا: إنكما تطلبان المدينة. قال: وما كنا نريد غيرها.\nفأخذوا منا عهد الله وميثاقه أنا لا نقاتلهم مع رسول الله - ﷺ -، فقال لنا - ﵇ - لما أخبرناه: \"انصرفا نفي لهم بعهدهم، ونستعين الله عليهم\" (^٣).\nفلما منعهم - ﵇ - من حضور بدر مع الاحتياج إليهما منها استحلاف المشركين القاهرين لهما علي ما استحلفوهما، ثبت بذلك أن الحلف على الطواعية والإكراه سواء، وستعلم كلامه فيه في الإكراه.\nوأما قوله: \"إن الله تجاوز لي عن أمتي\" فزعم الحنفيون أن ذلك في الإشراك خاصة؛ لأن القوم كانوا حديثي عهد بالكفر في دار كانت داركفر، فكان المشركون إذا قدروا عليهم استكرهوهم على الإقرار بالكفر، كفعلهم بعمار وغيره، وفي ذلك نزل: ﴿إِلَّا مَنْ أُكْرِهَ﴾ [النحل: ١٠٦] أو ربما سهوا، فتكلموا بما جرت عليه عادتهم قبل الإسلام، وربما أخطئوا فتكلموا بذلك، فتجاوز الله عن ذلك؛ لأنهم كانوا غير مختارين ولا قاصدين له.\n_________\n(^١) ورد بهامش الأصل: في الأصل مرجعته وصوابه رجعته أو مراجعته.\n(^٢) \"المحلى\" ١٠/ ٢٠٣، ٢٠٥.\n(^٣) مسلم (١٧٨٧).","vol":"25","page":282},{"text":"وقد أجمعوا أن من نسي أن تكون له زوجة، فقصد إليها فطلقها، أن طلاقها واقع، ولم يبطلوا طلاقه بسهوه، ولم يدخل هذا السهو في السهو المعفو عنه، وكذلك الإكراه (^١).\nواحتج بعض أصحاب أبي حنيفة بحديث: \"كل طلاق جائز إلا طلاق المعتوه المغلوب عقله\". وهو حديث ضعيف من طريق أبي هريرة، أخرجه الترمذي وقال: لا نعرفه مرفوعًا إلا من حديث عطاء بن عجلان، وهو ضعيف. (^٢).\nوأخرجه ابن حزم من حديث عطاء بن عجلان، عن عكرمة، عن ابن عباس (^٣)، فالله أعلم.\nوقال مهنا: حدثني أحمد، ثنا حجاج، عن شريك، عن أبي إسحاق، عن الأسود، عن عكرمة قال: كل طلاق جائز إلا طلاق المعتوه، فأنكر أحمد وقال: هو عن الأعمش، عن إبراهيم، عن (عابس) (^٤) بن ربيعة، عن عليٍّ.\nوأخبرنا وكيع، عن سفيان، عن أبي إسحاق، عمن سمع عليًّا - ﵁ - يقول، فذكره. وقال المروزي: ذُكر لأحمد نصر بن باب، فقال: ما كتبنا عنه إلا عن شعبة، عن مسعر، عن ابن عون، أن ابن عمر طلق عن ابن له معتوه.\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٩٥ - ٩٦.\n(^٢) الترمذي (١١٩١).\n(^٣) \"المحلى\" ١٠/ ٢٠٣.\n(^٤) في الأصل: عامر، والمثبت من \"المصنف\" لابن أبي شيبة ٤/ ٧٤، وعابس بن ربيعة يروي عن علي كما في \"تهذيب الكمال\" ١٣/ ٤٧٢ أما عامر بن ربيعة فهو صحابي.","vol":"25","page":283},{"text":"الوجه الثالث:\nقوله: (والسكران). اختلف الناس في طلاقه على قولين:\nأحدهما: لا يقع طلاقه، وممن قال به عثمان وجابر بن زيد وعطاء وطاوس وعكرمة والقاسم، وعمر بن عبد العزيز، ذكره ابن أبي شيبة بأسانيده (^١).\nزاد ابن المنذر: ابن عباس وربيعة والليث وإسحاق والمزني وأبو ثور (^٢).\nواختاره الطحاوي وقال: أجمع الفقهاء على [أن] (^٣) طلاق المعتوه لا يجوز، والسكران معتوه بسكره كالموسوس، ولا يختلفون في أن من شرب البنج، فذهب عقله، أن طلاقه غير جائز، وكذلك من سكر من الشراب (^٤).\nوثانيهما: يقع، قاله مجاهد ومحمد والحسن وسعيد بن المسيب وعمر بن عبد العزيز والنخعي وميمون بن مهران وحميد بن عبد الرحمن وسليمان بن يسار والزهري والشعبي والحكم، والإسناد إليهم جيد.\nوروي أيضًا عن عمر وشريح ومعاوية بن أبي سفيان وسالم بن عبد الله والأوزاعي والثوري، وهو قول مالك، ومشهور مذهب أبي حنيفة، وأظهر قولي الشافعي، فهؤلاء أحد وعشرون نفسًا.\nوذكره ابن وهب فيما حكاه ابن بطال عنه، عن عطاء والقاسم وسالم، وذكره ابن المنذر، عن ابن سيرين، وألزمه مالك الطلاق\n_________\n(^١) ابن أبي شيبة ٤/ ٧٩.\n(^٢) \"الإشراف\" ١/ ١٧٠.\n(^٣) قلادة يقتضيها السياق.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٣١، ٤٣٢.","vol":"25","page":284},{"text":"والقود من الجراح من القتل، ولم يلزمه النكاح ولا البيع (^١). وقال الكوفيون: أقوال السكران وعقوده كلها ثابتة، كفعل الصاحي إلا الردة، فإنه إذا ارتد لا تبين منه امرأته استحسانًا.\nوقال أبو يوسف: يكون مرتدًّا في حال سكره، إلا أنا لا نقتله في حال سكره، ولا نستتيبه.\nقال ابن المرابط: السكران إذا تيقنا ذهاب عقله لم يلزمه الطلاق، وأمره مشكل؛ لأن من السكارى من لا يفقد عقله، ولا يذهب عنه شيء بما قاله أو فعله أو قيل له أو فعل به، ومنهم من لا يذكر شيئًا، ومنهم من يذكر البعض، ولا يذكر البعض فأشكل أمرهم، فأشبه أن الطلاق يلزمه، إذ المعلوم في أغلب الأحوال أنه لا يذهب عنه جميع عقله.\nوالدليل على ذلك أنه نطق بكلام مفهوم من الطلاق، وقد اشترط الله أن حد السكر الذي تبطل به الأعمال من صلاة وغيرها، أن لا يعلم ما يقول، وهذا المطلق قد علم ما قال، وقصد به معنى معلومًا في السنة، مشروعًا لأهل الملة؛ لأنه قال لمن لا يقال إلا له، فصح قصده، فوجب إلزامه بالطلاق، ولو لم يكن يوجب إلزامه الطلاق إلا لسد الذرائع.\nوأيضًا فإجماعنا مع المخالف في أحكام التكليف جارية عليه، كالقود إذا قتل، والحد إذا زنى أو قذف، ووجوب قضاء الصلاة، فكذلك الطلاق.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤١٢، وانظر \"الاستذكار\" ١٨/ ١٦٠ - ١٦١، \"الإشراف\" ١/ ١٧٠ - ١٧١.","vol":"25","page":285},{"text":"فصل:\nقال المهلب: واستدلال البخاري بحديث حمزة -وقد سلف مسندًا في البيوع- غير جيد؛ لأن الخمر يومئذٍ كانت مباحة، فلذلك سقط عنه حكم ما نطق به في تلك الحال. ولسبب القضية كان تحريم الخمر، وليس يجب أن يحكم بما كان قبل تحريم الخمر بما كان بعد تحريمها؛ لاختلاف الحكم في ذلك.\nقلت: الإسكار ليس مباحا إذ ذاك كما قاله أهل الأصول.\nوقوله فيه: (ثمل). أي: سكران. واحتج من أوقع طلاق السكران، وفرقوا بينه وبين المجنون.\nقال عطاء: ليس السكران كالمغلوب على عقله (^١)؛ لأن السكران أتى بما أتى وهو يعلم أنه يقول ما لا يصلح (^٢).\nقال غيره: ألا ترى أن المجنون لا يقضي ما فاته من صلاته في حال جنونه، بخلاف السكران، فافترقا.\nوذكر ابن المنذر أن بعض أهل العلم رد هذا القول، فقال: ليس في احتجاج من احتج أن الصلاة تلزمه -بخلاف المجنون- حجة؛ لأن الصلاة قد تلزم النائم، ولو طلق في حال نومه فلا وقوع كالمجنون.\nوفي قولهم: إن السكران إذا ارتد ولم يستتب في حال سكره، ولم يُقتل، دليل علي أن لا حكم لقوله (^٣).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٣٠ - ٤٣١.\n(^٢) رواه عبد الرزاق ٧/ ٨٢ (١٢٢٩٦).\n(^٣) \"الإشراف\" ١/ ١٧٠ بتصرف.","vol":"25","page":286},{"text":"ورده المهلب فقال: معلوم في الأغلب من الحال أن السكران إذا طلق لم يذهب جميع عقله، بدليل نطقه بكلام مفهوم، فعلم ما قال. ولا قياس على ما إذا تداوى فسكر؛ فإنه إذا شربه لقصد الإزالة رفع.\nفصل:\nفي حقيقة السكر عندنا خلاف محله الفروع، وقد بسطناه فيه.\nالوجه الرابع:\nأثر عثمان - ﵁ -، أخرجه ابن أبي شيبة بإسناد جيد عن وكيع، ثنا ابن أبي ذئب، عن الزهري، عن أبان بن عثمان، عنه، أنه كان لا يجيز طلاق السكران والمجنون. وكان عمر بن عبد العزيز يجيز ذلك حتى حدثه أبان بهذا وبه: ليس لمجنون ولا لسكران طلاق (^١).\nوالإجماع قائم على أن طلاق المجنون والمعتوه غير واقع (^٢). وقد احتج في ذلك علي هذا الباب بما فيه مقنع.\nقال مالك: وكذلك المجنون الذي يفيق أحيانًا يطلق في حال جنونه، والمبرسم قد رفع عنه القلم؛ لغلبة العلم أنه فاسد المفاصد، وأن أفعاله وأقواله مخالفة لرتبة العقل.\nومعنى قوله: \"أبك جنون؟ \" يعني: في بعض أوقاتك، كما قال المهلب؛ إذ لو أراد جنون الدهر كله ما وثق بقوله أن به جنونًا، وإنما معناه: أبك جنون في غير هذا الوقت؟ فيكون قولك: إنك قد زنيت في وقت ذلك الجنون، وإنما طلب - ﵇ - شبهة يدرأ عنه الحد بها؛\n_________\n(^١) ابن أبي شيبة ٤/ ٧٩ (١٧٩٦٧).\n(^٢) \"الإجماع\" لابن المنذر ١١٣ (٤٥١).","vol":"25","page":287},{"text":"لأن المجنون إنما يحمل أمره علي فقد العقل وفساد المفاصد في وقت جنونه.\nوالسكران أصله العقل، والسكر إنما هو طارئ على عقله، فما وقع منه من كلام مفهوم فهو محمول علي أصل عقله، حتى ينتهي إلى فقدان العقل.\nفصل:\nوأثر ابن عباس أخرجه ابن أبي شيبة بإسناد جيد، عن هشيم، عن عبد الله بن طلحة الخزاعي، عن أبي يزيد المديني، عن عكرمة (عنه) (^١): ليس لسكران ولا مضطهد طلاق (^٢). يعني: المغلوب المقهور. قال أبو نصر (^٣): يقال: فلان ضُهْدَةٌ لكل أحد. إذا كان من شاء أن يقهره فعل (^٤).\nفصل:\nوقول نافع أخرج معناه ابن أبي شيبة، عن عبيد، عن عبد الله، عن نافع. وكذا أثر إبراهيم (إن قال: لا حاجة لي فيك. نيته)، أخرجه عن حفص بن غياث، عن إسماعيل، عنه. وقال مكحول وقتادة فيه: ليس بشيء.\nوقال الحكم وحماد: إن نوى طلاقًا فواحدة، وهو أحق بها.\nوقال الحسن: هي تطليقة إن نواه.\n_________\n(^١) من (غ).\n(^٢) ابن أبي شيبة ٤/ ٨٤ (١٨٠٢١) وليس في إسناده عكرمة، ولفظه: ليس لمكره ولا لمضطهد طلاق.\n(^٣) ورد بهامش الأصل: هو الجوهري، قاله في \"صحاحه\".\n(^٤) \"الصحاح\" ٢/ ٥٠١.","vol":"25","page":288},{"text":"وقال عكرمة: هذِه واحدة (^١).\nوقول الزهري في: (ما أنت بامرأتي). أخرجه أيضًا بإسناد جيد، عن عبد الأعلى، عن معمر، عنه.\nوذكره أيضًا عن عبد الرحمن بن أبي ليلى، (وأبي عبد الله الجدلي) (^٢)، وسعيد بن المسيب، وأبي الشعثاء، وقتادة. وقال سعيد بن جبير والحسن وعطاء: ليس بشيء (^٣).\nفصل:\nوقول علي ذكره بصيغة جزم، وهو حديث ثابت، أخرجه أصحاب السنن الأربعة مرفوعًا، وحسنه الترمذي وقال: حسن غريب من هذا الوجه، ولا نعلم للحسن سماعًا من عليٍّ. وصححه ابن حبان والحاكم، وزاد: على شرط الشيخين (^٤).\nوأخرجه أبو داود، والنسائي، وابن ماجه، من حديث عائشة ﵂ مرفوعًا أيضًا. وصححه ابن حبان والحاكم، وزاد: على شرط مسلم (^٥).\nوقال ابن المنذر: إنه ثابت، قال: واختلفوا في طلاق الصبي مالم يبلغ، وأكثرهم يقول: لا يجوز، وأجازه قوم (^٦).\n_________\n(^١) ابن أبي شيبة ٤/ ٨٠ - ٨١.\n(^٢) كذا في الأصول، وفي ابن أبي شيبة: أبو عبيد الله الهذلي.\n(^٣) ابن أبي شيبة ٤/ ١١٤ - ١١٥.\n(^٤) أبو داود (٤٤٠١)، الترمذي (١٤٢٣)، والنسائي في \"الكبرى\" ٤/ ٣٢٤ (٧٣٤٦)، وابن ماجه (٢٠٤٢)، وابن حبان ١/ ٣٥٦ (١٤٣)، والحاكم ٢/ ٥٩.\n(^٥) أبو داود (٤٣٩٨)، و\"النسائي\" ٦/ ١٥٦، وابن ماجه (٢٠٤١)، وابن حبان ١/ ٣٥٥ (١٤٢)، والحاكم ٢/ ٥٩.\n(^٦) \"الإشراف\" ١/ ١٦٩.","vol":"25","page":289},{"text":"وعند الخلال: قال يحيي بن معين: ليس يروي هذا الحديث أحد إلا حماد بن سلمة، عن حماد -يعني: ابن إبراهيم- عن الأسود، عنها.\nوفي \"سؤالات ابن الجنيد\": سئل يحيي عن حديث حماد هذا فقال: ليس يرويه إلا حماد عن حماد.\nوقال مهنا: حدثنا أحمد، ثنا حجاج، عن شريك، عن أبي إسحاق، عن الأسود، عن عليٍّ.\nثم قال: أنكره أحمد وقال: هو عن الأعمش، عن إبراهيم عن عابس بن ربيعة، عن عليٍّ بن منصور، عن إبراهيم، بإسناد مثله.\nفرع: ذكر أبو يعقوب موسى الحاصي في \"فتاويه الصغرى\" أن الجنون المطبق عند أبي يوسف أكثر السنة. وفي رواية: أكثر من يوم وليلة. وفي أخرى: شهر. وعن محمد: سنة كاملة. وفي رواية: سبعة أشهر. والصحيح كما قال أبو يعقوب: ثلاثة أيام.\nفصل:\nوأثر عليٍّ: (كل الطلاق جائز إلا طلاق المعتوه). سلف. وممن قال به -فيما ذكره ابن أبي شيبة- الشعبي والنخعي وابن المسيب وشريح ومحمد بن مسلم بن شهاب، بأسانيد جيدة، وروي عن الضحاك، وعن نافع أن المغيرة بن عبد الرحمن طلق امرأته وهو معتوه، فأمر ابن عمر امرأته أن تعتد، فقيل له: إنه معتوه. فقال: إني لم أسمع الله تعالى استثنى طلاق المعتوه ولا غيره.\nوقال عمرو بن شعيب: وجدنا في كتاب عبيد الله بن عمرو عن عمرو: إذا عبث المجنون بامرأته طلق عليه وليه، وبه قال عطاء وابن المسيب.","vol":"25","page":290},{"text":"وقال معمر: لا يجوز عليه طلاق وليه. وسئل أبو قلابة في امرأة زوجها مجنون يطلق عليه وليه؟ فكتب: أيما امرأة ابتلاها الله بالبلاء فلتصبر (^١).\nوقال الحسن والشعبي وأبان بن عثمان وابن سيرين: لا يجوز طلاق المجنون (^٢). وأما الزهري فقال: يجوز طلاق المجنون (^٣).\nوقال أبو الشعثاء في رجل طلق حين أخذه جنونه، فقال: يجوز. وسئل عمر بن الخطاب عن مجنون يخاف عليه أن يقتل امرأته، فقال: يؤجل سنة يتداوى (^٤). فإن طلق في حال (مُوتَتِه) (^٥) فلا شيء عليه. قاله ابن المسيب وإبراهيم والحسن وقتادة، وقال الشعبي: الذي يصيبه في الحين طلاقه، وعتاقه جائز (^٦).\nفائدة:\nالمعتوه: الناقص العقل، وقد عته. والتَّعَتُّه: التَّجَنُّن والرعونة، يقال: رجل معتوه، بين العته، ذكره أبو عبيد في المصادر التي لا تشتق منها الأفعال (^٧).\n_________\n(^١) انظر هذِه الآثار في ابن أبي شيبة ٤/ ٧٤، ٧٥.\n(^٢) انظر: \"الإشراف\" ١/ ١٦٩.\n(^٣) كذا في الأصول، وهو مخالف لما روي عنه كما في ابن أبي شيبة ٤/ ٧٣ حيث قال: لا يجوز طلاق المجنون إذا أخذ، فإذا صح فهو جائز. اهـ.\nوكذا نقل ابن المنذر في \"الإشراف\" ١/ ١٦٩ عنه أنه لا يجوز طلاقه.\n(^٤) ابن أبي شيبة ٤/ ٧٥ - ٧٦ (١٧٩٢٨).\n(^٥) الموتة: جنس من الجنون والصرع يعتري الإنسان، فإذا أفاق عاد إليه كمالُ عقله كالنائم والسكران. \"الصحاح\" ١/ ٢٦٨.\n(^٦) انظر: \"مصنف ابن أبي شيبة\" ٤/ ٧٤ - ٧٥.\n(^٧) انظر: \"الصحاح\" ٦/ ٢٢٣٩.","vol":"25","page":291},{"text":"الوجه الخامس:\nاختلف في الخطأ والنسيان في الطلاق، فقالت طائفة: من حلف علي أمر أن لا يفعله بالطلاق ففعله ناسيًا لم يحنث، هذا قول عطاء، وهو أحد قولي الشافعي، وبه قال إسحاق، وروى (عمر بن نافع) (^١)، فيمن حلف بالطلاق وهو لا يريده فسبقه لسانه: يدين فيما بينه وبين الله. وكذلك قال الشافعي، فيمن غلبه لسانه بغير اختيار منه فقوله كَلَا قول، ولا يلزمه طلاق ولا غيره.\nوروي عن الشعبي وطاوس، في الرجل يحلف على الشيء فيخرج على لسانه غير ما يريد: له نيته (^٢). وخففه أحمد (^٣)، وقال الحكم: يؤخذ بما تكلم به (^٤). وممن أوجب عليه الحنث مكحول وعمر بن عبد العزيز وربيعة والزهري، وهو قول مالك والثوري والكوفيين وابن أبي ليلى والأوزاعي (^٥).\nوحجة من لم يوجب الحنث عليه حديث الباب: \"العمل بالنية\" والناسي لا نية له، وحديث: \"إن الله تجاوز عن أمتي\".\nواحتج الذين أوجبوا الحنث فقالوا: معنى: رفع الخطأ والنسيان: إنما هو في الإثم بينك وبين الله، وأما في حقوق العباد فلازمة في الخطأ والنسيان في الدماء والأموال، وإنما يسقط في قتل الخطأ ما كان يجب فيه من عقوبة أو قصاص.\n_________\n(^١) كذا في (الأصل)، وفي (غ) و\"شرح ابن بطال\" ٧/ ٤١٥: عن نافع.\n(^٢) عبد الرزاق ٦/ ٣٨٣ - ٣٨٤.\n(^٣) انظر: \"مسائل أحمد وإسحاق\" برواية الكوسج ١/ ٤٣٥ (١١٣٤).\n(^٤) عبد الرزاق ٦/ ٣٨٤.\n(^٥) انظر هذِه المسألة في \"الإشراف\" ١/ ١٧٣.","vol":"25","page":292},{"text":"ووقع في كثير من النسخ: والنسيان في الطلاق والشرك. وهو خطأ، والصواب: والشك، مكان الشرك.\nالوجه السادس:\nاختلف العلماء في الشك في الطلاق، فأوجبه مالك، وقال الأوزاعي وسعيد بن عبد العزيز: أفرق بالشك ولا أجمع به.\nوممن لم يوجبه بالشك ربيعة والشافعي وأحمد وإسحاق. قال الشافعي ومن بعده: من شك أخذ بالأقل حتى يستبين (^١). ولا يجوز عندهم أن يرفع نفس النكاح بشك الحنث، وإليه أشار البخاري.\nفصل:\nقول عطاء: (إذا بدا بالطلاق فله شرطه) يريد: مثل قوله: أنت طالق إن فعلت كذا، وشبهه. وذكر عن بعضهم أنه لا ينتفع بشرطه.\nوقول الزهري إلى آخره يريد أنه لم يحلف بحضرة بينة؛ لأنه لا يقبل ذلك منه إذا حضرت البينة يمينه. وقول نافع يأتي.\nوقول إبراهيم: (لا حاجة لي فيك) هو قول أصحاب مالك، قالوا: يلزمه إذا أراده، وإلا حلف ودُين.\nوقال أصبغ: إن لم ينو عددًا من الطلاق، فذلك علي ثلاث حتى يريد واحدة (^٢).\n_________\n(^١) انظر: هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٤٢٥ - ٤٢٦، \"المدونة\" ٢/ ١٢٠ \"مختصر المزني\" ٤/ ٨٥ \"مسائل أحمد وإسحاق\" برواية الكوسج ١/ ٤٠٣ (١٠٤٤).\n(^٢) انظر: \"النوادر والزيادات \" ٥/ ١٦٥.","vol":"25","page":293},{"text":"فصل:\nوقوله: (وطلاق كل قوم بلسانهم) فالعلماء مجمعون أن العجمي إذا طلق بلسانه وأراد الطلاق، أنه يلزمه (^١)؛ لأنهم وسائر الناس في أحكام الله سواء.\nفصل:\nوأما قول قتادة: (إذا حملت) إلى آخره. أخرجه ابن أبي شيبة، عن عبد الأعلى عن سعيد عنه، وحكاه أيضًا عن محمد بن سيرين والحسن (^٢)، وهو قول ابن الماجشون، وحكي مثله ابن المواز، عن أشهب قال: في قوله: إذا حملت، وإذا حضنت، وإذا وضعت، ليس بأجل، ولا شيء عليه حتى يكون ما شرط (^٣) وهو قول الثوري والكوفيين والشافعي.\nقالوا: وسواء كان هو غيب لا يُعلم أو مما يُعلم، نحو قوله: إن ولدت، وإذا مطرت السماء، وإذا جاء رأس الهلال، فإنه لا يقع الطلاق إلا بوجود الوقت والشرط (^٤).\nوقال ابن القاسم في قوله: (إذا حملت فأنت طالق). لا يمنع من وطئها في ذلك الطهر مرة فقط، ثم يطلق إذا وطئها حينئذٍ، ولو كان قد وطئها فيه قبل مقالته، طلقت مكانها، ويصير كالذي قال لزوجته: إن كنت حاملًا فأنت طالق، وإلا فأنت طالق، فإنها تطلق مكانها، ولا ينتظر إخبارها أبها حمل أم لا، إذ لو ماتا لم يتوارثا. وكذلك\n_________\n(^١) \"الإجماع\" لابن المنذر ص ١١٣ (٤٤٦).\n(^٢) ابن أبي شيبة ٤/ ١١٨ (١٨٣٨٩، ١٨٣٩٠).\n(^٣) انظر: \"النوادر والزيادات\" ٥/ ١٠٣.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٣٨، \"المغني\" ١٠/ ٤٥٤.","vol":"25","page":294},{"text":"قوله لغير حامل: إذا حملت فوضعت فأنت طالق. أو قال: إذا وضعت فقط فأنت طالق. إن وطئ في ذلك الطهر، وإلا إذا وطئ مرة طلقت (^١).\nوقال ابن أبي زيد: واختلف فيه قول مالك (^٢).\nوقال الطحاوي: لا يختلفون فيمن أعتق عبده إذا كان هذا لما هو كائن لا محالة، أو لما قد يكون وقد لا يكون أنهما سواء، ولا يعتق حتى يكون الشرط، فكذلك الطلاق.\nفصل:\n(وقول) (^٣) الزهري: (إن قال: ما أنت بامرأتي. نيته) هو قول مالك وأبي حنيفة والأوزاعي. وقال الليث: هي كذبة. وقال أبو يوسف ومحمد: ليس بطلاق (^٤).\nفصل:\nوقول قتادة: (إذا طلق في نفسه فليس بشيء) أخرجه ابن أبي شيبة، عن حفص بن غياث، عن ابن أبي عروبة، عنه (^٥).\nورواه عبد الرزاق، عن معمر، عنه (^٦). وقاله أيضًا محمد بن سيرين، والحسن بن أبي الحسن، وسعيد بن جبير، وجابر بن زيد، وعطاء، وعامر بن شراحيل، فيما ذكره ابن أبي شيبة (^٧)، وهو قول\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤١٧.\n(^٢) \"النوادر والزيادات\" ٥/ ١٠٣.\n(^٣) من (غ).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٢٤ - ٤٢٥.\n(^٥) ابن أبي شيبة ٤/ ٨٨ (١٨٠٥٧).\n(^٦) عبد الرزاق ٦/ ٤١٢.\n(^٧) ابن أبي شيبة ٤/ ٨٨.","vol":"25","page":295},{"text":"أبي حنيفة والشافعي (^١) والظاهرية، كأنهم تعلقوا بالحديث السالف الصحيح في الباب: \"إن الله تجاوز لأمتي ما حدثت به أنفسها، مالم تعمل به أو تكلم\". جعل ما لم ينطق به اللسان لغوًا لا حكم له، حتى إذا تكلم به يقع الجزاء عليه ويلزمه المتكلم به.\nوفي \"المحلى\" أن ابن سيرين توقف في ذلك. وقال الزهري: هو طلاق، وهو رواية أشهب عن مالك (^٢).\nوحكاه ابن بطال عن ابن سيرين أيضًا، قال: والأظهر من مذهبه عدم الوقوع، قال: وهو قول جماعة أئمة الفتوى (^٣).\nقال ابن حزم: واحتج من ذهب إلى هذا القول إلى حديث: \"إنما الأعمال بالنيات\". أي: فجعل الأعمال مقرونة بالنيات. ولو كان حكم من أضمر في نفسه شيئًا حكم المتكلم به، كان حكم من حدث نفسه في الصلاة بشيء متكلمًا.\nوفي إجماعهم على أن ذلك ليس بكلام مع الحديث الصحيح: \"من صلى صلاة لا يحدث فيها نفسه غفر له ما تقدم من ذنبه\". دليل على أن حديث النفس لا يقوم مقام الكلام. قال: فيقال لهم: هذا حجة لنا عليكم؛ لأنه - ﵇ - لم يفرد أحدهما عن الآخر، بل جمعهما جميعًا، ولم يوجب حكمًا بأحدهما دون الآخر.\nوكذا يقول: إن من نوى الطلاق ولم يتلفظ به، أو لفظ به ولم ينوه، فليس ذلك طلاقًا حتى يلفظ به وينويه إلا أن يحضر نص بإلزامه بنية دون\n_________\n(^١) انظر: \"المبسوط\" ٦/ ١٤٣، \"روضة الطالبين\" ٨/ ٤٥ - ٤٦.\n(^٢) \"المحلى\" ١٠/ ١٩٨ - ١٩٩.\n(^٣) \"شرح ابن بطال\" ٧/ ٤١٧.","vol":"25","page":296},{"text":"عمله، أو بعمل دون نية، فيقف عنده. واحتجوا أيضًا بأن قالوا: إنكم تقولون: من اعتقد الكفر بقلبه فهو كافر، وإن لم يلفظ به. وتقولون: إن العصر على المعاصي آثم معاقب بذلك.\nوتقولون: إن من قذف محصنة في نفسه فهو آثم غير قاذف، ومن اعتقد عداوة مؤمن ظلمًا فهو آثم عاص لله، وإن لم يظهر ذلك بقول ولا عمل، وإن من أعجب بعلم أو راعى به فهو هالك.\nقلت: أما اعتقاد الكفر فإن القرآن العظيم قضى بذلك قضاءً، قال تعالى: ﴿يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ﴾ إلي قوله: ﴿وَلَمْ تُؤْمِنْ قُلُوبُهُمْ﴾ [المائدة: ٤١] فهذا خرج بالنص، وأيضًا فإن العفو عنه من حديث النفس إنما هو عن هذِه الأمة فضيلة لهم بنص الحديث. ومن أصر على الكفر فليس من أمته. وأما المصر على المعاصي فليس كما ظننتم، صح عن رسول الله - ﷺ -: \"من هم بسيئة فلم يعملها لم تكتب عليه\" (^١) فصح أن المصر على الإثم بإصراره هو الذي عمل السيئة ثم أصر عليها، وهذا جمع النية السوء والعمل السوء معًا.\nأما من قذف محصنة في نفسه فقد نهاه الله عن الظن السوء، وهذا ظن سوء، فخرج عما عُفي عنه بالنص، ولا يحل أن يقاس عليه غيره، فخالف النص الثابت.\nوأما من اعتقد عداوة مسلم فإن (لم يضر) (^٢) بعمل ولا بكلام فإنما هي بغضة، والبغضة التي لا يقدر المسلم على صرفها عن نفسه لا يؤاخذ بها، فإن تعمد ذلك فهو عاص؛ لأنه مأمور بموالاة المسلم ومحبته، فتعدى ما أمره الله به، فلذلك أثم.\n_________\n(^١) رواه مسلم (١٣٠).\n(^٢) في (غ): (لم يضره).","vol":"25","page":297},{"text":"وكذلك الرياء والعجب، فقد صح النهي عنهما، ولم يأتِ نص قط بإلزام طلاق أو عتاق أو رجعة أو هبة أو صدقة بالنفس، مالم يلفظ بشيء من ذلك، فوجب أنه كله لغو (^١).\nفرع:\nاختلف في كتابة الطلاق من غير تلفظ به، فأوجب قوم الطلاق بالكتابة، هذا قول النخعي والشعبي والحكم والزهري ومحمد بن الحسن واحتج الحكم بأن الكتاب كلام بقوله تعالى: ﴿فَأَوْحَى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا﴾ [مريم: ١١] قال: كتب لهم. وهو قول أحمد بن حنبل: إذا كتب طلاق امرأته بيده فقد لزمه؛ لأنه عمل بيده.\nوقالت طائفة: إن أنفذ الكتاب إليها نفذ الطلاق. روي ذلك عن عطاء والحسن وقتادة. وقال مالك والأوزاعي: إذا كتب إليها وأشهد علي كتابه، ثم بدا له فله ذلك مالم يوجه إليها بكتاب، فإذا وجهه فقد طلقت في ذلك الوقت، إلا أن ينوي أنها لا تطلق عليه حتى يبلغ كتابه (^٢).\nفصل:\nوقال ابن عباس: (الطلاق عن وطر) أي: عن حاجة. قال أهل اللغة: ولا يبنى منه فعل (^٣). وقول الحسن: (إذا قال: الحقي بأهلك. نيته) وكذا قول الزهري بعده فيها: (ما أنت بامرأتي) قال ابن القاسم\n_________\n(^١) \"المحلى\" ١٠/ ١٩٩ - ٢٠٠.\n(^٢) انظر هذِه المسألة في: \"مصنف عبد الرزاق\" ٦/ ٤١٣ - ٤١٤، و\"مصنف ابن أبي شيبة\" ٤/ ٨١ - ٨٢، \"مختصر اختلاف العلماء\" ٢/ ٤٤٢ - ٤٤٣، \"المنتقى\" ٤/ ١٥، \"الإشراف\" ١/ ١٥٤، \"المغني\" ١٠/ ٥٠٤.\n(^٣) \"الصحاح\" ٢/ ٨٤٦.","vol":"25","page":298},{"text":"نحوه: إنه ليس بشيء، إلا أن ينوي به الطلاق، فيكون علي ما نوى ويحلف. قال أصبغ: وإن نوى به الطلاق ولم ينو عددًا، فهي النية.\nفصل:\nحديث أبي هريرة سلف، وحديث جابر يأتي في الحدود.\nومعنى (أذلقته) -كما قال صاحب \"العين\"-: أحرقته (^١). يقال: أذلق الرجل غيره: أحرقه بطعنة أو حجر يضربه به. وعبارة بعضهم: أذلقته: بَلَغَتْ منه الجهد حتى قَلِقَ (^٢).\nوكانت عائشة - ﵂ - تصوم في السفر حتى أذلقها السموم (^٣). أي: جهدها. أذلقه الصوم، وذلقه: ضعفه.\nوقال الخطابي: أي أصابته بذلقها. أي: بحدها (^٤).\nوقال ابن فارس: كل محدود مذلق، قال: والإذلاق: سرعة الرمي (^٥). وقد سلف تفسير الحرة في الصيام، وهي: أرض ذات حجارة سوداء. ومعنى (جمز): وثب، وأسرع هاربًا، يجمز جمزًا من القتل.\nوفي كتاب \"الأفعال\": جمز الفرس جمزًا وأجمز: وثب. فاستعير الجمز للإنسان بمعنى الوثب وجمز الإنسان: أسرع في مشيه (^٦)، والجَمَزى -بالتحريك-: ضرب من السير، سريع فوق العنق دون الحُضْرِ.\n_________\n(^١) الذي في \"العين\" ٥/ ١٣٤ - ١٣٥، والذلق: تحديدك إياه. وأذلقته وأذلقته: حددته .. والإذلاق: سرعة الرمي.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٢/ ١٦٥.\n(^٣) رواه ابن أبي شيبة ٢/ ٢٨١ (٨٩٨٠).\n(^٤) \"أعلام الحديث\" ٣/ ٢٠٣٥.\n(^٥) \"المجمل\" ١/ ٣٦٠.\n(^٦) \"الأفعال\" ص ٤٧.","vol":"25","page":299},{"text":"فصل:\nقد أسلفنا الخلاف في طلاق الصبي، وأن الأكثر على المنع. ومعنى (يدرك): يحتلم كما في الرواية الأخرى. وفي أخرى: حتى يبلغ.\nوقال مالك في \"مختصر ما ليس في المختصر\"، فيمن ناهز الاحتلام، فقال: (إن) (^١). تزوجت فلانة فهي طالق. فتزوجها يفرق بينهما.\nوروي عن ابن المسيب والحسن في طلاق من لم يحتلم أنه لازم (^٢). وقال أحمد بن حنبل: إذا أطاق صيام شهر رمضان وأحصى الصلاة (^٣). وقال عطاء: إذا بلغ اثنتي عشرة سنة (^٤).\nفصل:\nقوله في حديث جابر: (فَتَنَحَّى لِشِقِّهِ الذِي أَعْرَضَ) وكذا في حديث أبي هريرة. أي: قصد الجهة التي إليها وجهه - ﷺ -.\nوقوله: (فشهد علي نفسه أربع شهادات) أخبر به ابن أبي ليلى وأحمد في اعتبار إقراره أربعًا في مجلس واحد أو مجالس، وخصه أبو حنيفة وأصحابه بالمجالس المتفرقة، ومذهبنا ومذهب مالك: أنه يكفي مرة؛ لحديث: \"فإن اعترفت فارجمها\" (^٥).\n_________\n(^١) من (غ).\n(^٢) ابن أبي شيبة ٤/ ٧٦ (١٧٩٣١).\n(^٣) \"مسائل أحمد وإسحاق\" برواية حرب ص ١٩٣.\n(^٤) الذي عن عطاء: إذا بلغ أن يصيب النساء، كما في: \"مصنف عبد الرزاق\" ٧/ ٨٤ (١٢٣١١) ووقفت عليه من قول إسحاق كما في \"مسائل أحمد وإسحاق\" برواية حرب ص ١٩٣، و\"الإشراف\" ١/ ١٧٠.\n(^٥) سبق برقم (٢٣١٥)، انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٣/ ٢٨٣، \"المدونة\" ٤/ ٣٨٣، \"الأم\" ٦/ ١١٩، \"المغني\" ١٢/ ٣٥٤.","vol":"25","page":300},{"text":"قوله: (وكان قد أحصن). أي وطئ في نكاح صحيح.\nقال ثعلب فيما حكاه ابن فارس: كل امرأة عفيفة محصِنَة ومحصَنة، وكل امرأة متزوجة فهي مُحصَنَة لا غير. قال: ويقال: أحصن الرجل، فهو مُحْصَن، (وذا) (^١) أحد ما جاء علي أفعل فهو مُفعَل (^٢)، قيل: ومنه ﴿مُحْصِنِينَ غَيْرَ مُسَافِحِينَ﴾ [المائدة: ٥]. أي: متزوجين غير زناة.\n_________\n(^١) في الأصول: وإذا، والمثبت من \"المجمل\".\n(^٢) \"المجمل\" ١/ ٢٣٧.","vol":"25","page":301},{"text":"<span data-type='title' id=toc-3223>١٢ - باب الْخُلْعِ وَكَيْفَ الطَّلَاقُ فِيهِ</span>؟\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ﴾ إِلَى قَوْلِهِ: ﴿الظَّالِمُونَ﴾ [البقرة: ٢٢٩] وَأَجَازَ عُمَرُ - ﵁ - الْخُلْعَ دُونَ السُّلْطَانِ، وَأَجَازَ عُثْمَانُ - ﵁ - الْخُلْعَ دُونَ عِقَاصِ رَأْسِهَا. وَقَالَ طَاوُسٌ: ﴿إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ﴾ [البقرة: ٢٢٩] فِيمَا افْتَرَضَ لِكُلِّ وَاحِدٍ مِنْهُمَا عَلَى صَاحِبِهِ فِى الْعِشْرَةِ وَالصُّحْبَةِ، وَلَمْ يَقُلْ قَوْلَ السُّفَهَاءِ: لَا يَحِلُّ. حَتَّى تَقُولَ: لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ.\n\n٥٢٧٣ - حَدَّثَنَا أَزْهَرُ بْنُ جَمِيلٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ امْرَأَةَ ثَابِتِ بْنِ قَيْسٍ أَتَتِ النَّبِيَّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ ثَابِتُ بْنُ قَيْسٍ مَا أَعْتُبُ عَلَيْهِ فِى خُلُقٍ وَلَا دِينٍ، وَلَكِنِّي أَكْرَهُ الْكُفْرَ فِي الإِسْلَامِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَتَرُدِّينَ عَلَيْهِ حَدِيقَتَهُ». قَالَتْ: نَعَمْ. قَالَ رَسُولُ اللهِ - ﷺ -: «اقْبَلِ الْحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَةً». [٥٢٧٤، ٥٢٧٥، ٥٢٧٦، ٥٢٧٧ - فتح ٩/ ٣٩٥].\n\n٥٢٧٤ - حَدَّثَنَا إِسْحَاقُ الْوَاسِطِيُّ، حَدَّثَنَا خَالِدٌ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ عِكْرِمَةَ، أَنَّ أُخْتَ عَبْدِ اللهِ بْنِ أُبَيٍّ بِهَذَا، وَقَالَ: «تَرُدِّينَ حَدِيقَتَهُ؟». قَالَتْ: نَعَمْ. فَرَدَّتْهَا، وَأَمَرَهُ يُطَلِّقْهَا.\nوَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ النَّبِيِّ - ﷺ - وَطَلِّقْهَا. [انظر: ٥٢٧٣ - فتح ٩/ ٣٩٥].\n\n٥٢٧٥ - وَعَنِ ابْنِ أَبِى تَمِيمَةَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: جَاءَتِ امْرَأَةُ ثَابِتِ بْنِ قَيْسٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ إِنِّي لَا أَعْتُبُ عَلَى ثَابِتٍ فِى دِينٍ وَلَا خُلُقٍ، وَلَكِنِّي لَا أُطِيقُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ - «فَتَرُدِّينَ عَلَيْهِ حَدِيقَتَهُ؟». قَالَتْ: نَعَمْ. [انظر:٥٢٧٣ - فتح ٩/ ٣٩٥].","vol":"25","page":302},{"text":"٥٢٧٦ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ الْمُبَارَكِ الْمُخَرِّمِيُّ، حَدَّثَنَا قُرَادٌ أَبُو نُوحٍ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: جَاءَتِ امْرَأَةُ ثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، مَا أَنْقِمُ عَلَى ثَابِتٍ فِي دِينٍ وَلَا خُلُقٍ، إِلاَّ أَنِّى أَخَافُ الْكُفْرَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «فَتَرُدِّينَ عَلَيْهِ حَدِيقَتَهُ؟». فَقَالَتْ: نَعَمْ. فَرَدَّتْ عَلَيْهِ، وَأَمَرَهُ فَفَارَقَهَا. [انظر:٥٢٧٣ - فتح ٩/ ٣٩٥].\n\n٥٢٧٧ - حَدَّثَنَا سُلَيْمَانُ حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ أَنَّ جَمِيلَةَ فَذَكَرَ الْحَدِيثَ. [انظر: ٥٢٧٣ - فتح ٩/ ٣٩٥].\n\nثم ساق حديث خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -، أَنَّ امْرَأَةَ ثَابِتِ بْنِ قَيْسٍ أَتَتِ النَّبِيَّ - ﷺ - فقَالَتْ: يَا رَسُولَ اللهِ، ثَابِتُ بْنُ قَيْسٍ لا أَعْتُبُ عَلَيْهِ فِي خُلُقٍ وَلَا دِينٍ، وَلَكِنِّي أَكْرَهُ الكُفْرَ فِي الإِسْلَامِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَتَرُدِّينَ عَلَيْهِ حَدِيقَتَهُ؟ \". قَالَتْ: نَعَمْ. قَالَ رَسُولُ اللهِ - ﷺ -: \"اقْبَلِ الحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَةً\". ولا يتابع في ابن عباس.\nوعن عكرمة: أَنَّ أُخْتَ عَبْدِ اللهِ بْنِ أُبَيٍّ بهذا، وَقَالَ: \"تَرُدِّينَ حَدِيقَتَهُ؟ \". قَالَتْ: نَعَمْ. فَرَدَّتْه، وَأَمَرَهُ أن يُطَلِّقْهَا.\nوَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ النَّبِيِّ - ﷺ -: \"وَطَلِّقْهَا\"\nوعن أيوب بن أبي تميمة، عن عكرمة، عَنِ ابن عَبَّاسٍ أَنَّهُ قَالَ: جَاءَتِ امْرَأَةُ ثَابِتِ بْنِ قَيْسٍ إلى رَسُولِ اللهِ - ﷺ - فقَالَتْ: يَا رَسُولَ اللهِ إِنِّي لَا أَعْتُبُ عَلَى ثَابِتٍ فِي دِينٍ وَلَا خُلُقٍ، وَلَكِنِّي لَا أُطِيقُهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"فَتَرُدِّينَ عَلَيْهِ حَدِيقَتَهُ؟ \". قَالَتْ: نَعَمْ.\nثم ساق عن أيوب، عن عكرمة، عَنِ ابن عَبَّاسٍ قَالَ: جَاءَتِ امْرَأَةُ ثَابِتٍ إلى رسول - ﷺ - فقَالَتْ: يَا رَسُولَ اللهِ، مَا أَنْقِمُ عَلَى ثَابِتٍ فِي دِينٍ","vol":"25","page":303},{"text":"وَلَا خُلُقٍ، إِلَّا أَنِّي أَخَافُ الكُفْرَ. فقال رَسُولُ اللهِ - ﷺ -: \"فَتَرُدِّينَ عَلَيْهِ حَدِيقَتَهُ؟ \". قَالَتْ: نَعَمْ. فَرَدَّتْ عَلَيْهِ، وَأَمَرَهُ فَفَارَقَهَا.\nوفي إسناده قراد أبو نوح، وقراد لقب، واسمه عبد الرحمن بن غزوان مولى خزاعة، سكن بغداد، ومات سنة سبع ومائتين (^١).\nوعن أيوب عن عكرمة أن جميلة .. فذكر الحديث.\nالشرح:\nهذا الحديث من أفراد البخاري، وتعليق إبراهيم أخرجه النسائي، عن أزهر بن جميل، عنه (^٢). والخوف في الآية: بمعنى: اليقين، كما قاله أبو عبيد (^٣).\nقال الزجاج: ويشبه عندي أن لا يكون الغالب عليهما الخوف، و﴿يَخَافَا﴾ الرجل والمرأة، كما قاله الفراء (^٤). وقرأ الأعمش وحمزة (^٥) بضم الياء، وعبد الله: (إلا أن يخافوا).\nوأثر عمر أخرجه ابن أبي شيبة، عن شعبة، عن الحكم، عن خيثمة قال: أتى بشر بن مروان في خلع كان بين رجل وامرأته، فلم يجزه، فقال له عبد الله بن شهاب شهدت عمر بن الخطاب أتى في خلع كان بين رجل وامرأته فأجازه.\n_________\n(^١) انظر ترجمته في \"الطبقات الكبرى\" ٧/ ٣٣٥، \"المعرفة والتاريخ\" ٢/ ٦١٦، \"الثقات\" ٨/ ٣٧٥، \"تهذيب الكمال\" ١٧/ ٣٣٥ - ٣٣٨.\n(^٢) لم أقف عليه عند النسائي، وقد عزاه العيني في \"عمدة القاري\" ١٧/ ٤٦ للإسماعيلي، وانظر \"تغليق التعليق\" ٤/ ٤٦٢.\n(^٣) \"مجاز القرآن\" ١/ ٧٤.\n(^٤) \"معاني القرآن\" ١/ ١٤٥ - ١٤٦.\n(^٥) انظر \"الحجة\" للفارسي ٢/ ٣٢٨، و\"الكشف\" لمكي ١/ ٢٩٤.","vol":"25","page":304},{"text":"وحكاه أيضًا، عن عثمان، وابن سيرين، والشعبي، والزهري، ويحيى بن سعيد (^١).\nوقال الحسن: لا يكون الخلع دون السلطان (^٢).\nقال ابن أبي عروبة: قلت لقتادة: عمن أخذ الحسن ذلك؟ قال: عن زياد، وكان واليًا لعلي وعمر (^٣)، دليله: القراءتان الأخريان، ودليل الجماعة القراءة الأولى.\nوأثر عثمان لا يحضرني.\nنعم أخرج ابن أبي شيبة، عن عفان، ثنا همام، حدثنا مطر، عن ثابت، عن عبد الله بن رباح، أن عمر (قال) (^٤): اخلعها بما دون عقاصها. وفي لفظ: اخلعها ولو من قرطها. وعن ابن عباس: حتى من عقاصها، وقاله أيضًا مجاهد وإبراهيم (^٥).\nقال ابن المنذر: وبنحوه قال ابن عمر والضحاك وعثمان بن عفان وعكرمة، وهو قول الشافعي وداود.\nوأثر طاوس أخرجه ابن أبي شيبة أيضًا عن ابن علية، ثنا ابن جريج، عنه، بلفظ: يحل له الفداء بما قال الله: ﴿إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللهِ﴾ [البقرة: ٢٢٩]\n(ولم يكن يقول قول السفهاء: حتى تقول: لا أغتسل لك من جنابة). ولكنه يقول: إلا ألا يقيما حدود الله فيما افترض لكل واحد منهما علي\n_________\n(^١) ابن أبي شيبة ٤/ ١٢٤ - ١٢٥.\n(^٢) عبد الرزاق ٦/ ٤٩٥ (١١٨١٤).\n(^٣) عزاه الحافظ في \"الفتح\" ٩/ ٣٩٧ إلى \"كتاب النكاح\" لسعيد بن أبي عروبة.\n(^٤) من (غ)\n(^٥) انظر هذِه الآثار في ابن أبي شيبة ٤/ ١٢٩.","vol":"25","page":305},{"text":"(صاحبه) (^١) في العشرة والصحبة (^٢).\nوقد أسلفت لك أن حديث ابن عباس من أفراد البخاري، وأخرجه الترمذي محسنًا من حديث عمرو بن مسلم، عن عكرمة، عن ابن عباس، وفيه: فأمرها أن تعتد بحيضة (^٣).\nوأخرجه ابن ماجه من حديث ابن أبي عروبة، عن قتادة، عن عكرمة، عنه، أن جميلة بنت سلول .. الحديث. فأمره أن يأخذ منها حديقته ولا يزداد.\nوله أيضًا من حديث حجاج، عن عمرو بن شعيب، عن أبيه، عن جده قال: كانت حبيبة بنت سهل تحت ثابت وكان رجلًا دميمًا، فقالت: والله يا رسول الله لولا مخافة الله لبصقت في وجهه، فقال: \"أتردين عليه حديقته؟ \" .. الحديث (^٤).\nوهذا قول ثانٍ في اسمها حبيبة لا جميلة، وكذا سماها ابن وهب في \"موطآته\" عن مالك، عن يحيي، عن عمرة، عن حبيبة.\nورواه أبو داود من حديث عمرة، عن عائشة بزيادة: فضربها، فكسر بعضها. وفي آخره: فقال: \"خذ بعض مالها وفارقها\". فقال ثابت: ويصلح ذلك يا رسول الله؟ قال: \"نعم\". قال: فإني أصدقتها حديقتين، وهما بيدها، فقال: \"خذهما وفارقها\" (^٥).\n_________\n(^١) في الأصول: الصحبة، والمثبت من ابن أبي شيبة.\n(^٢) ابن أبي شيبة ٤/ ١٢١ (١٨٤١٨).\n(^٣) الترمذي (١١٨٥).\n(^٤) ابن ماجه (٢٠٥٦، ٢٠٥٧).\n(^٥) أبو داود (٢٢٢٨).","vol":"25","page":306},{"text":"وذكر عبد الرزاق، عن معمر قال: بلغني أنها قالت لرسول الله - ﷺ -: بي من الجمال ما ترى، وثابت رجل دميم (^١).\nوروى معتمر بن سليمان، عن فضيل، عن أبي جرير، عن عكرمة، عن ابن عباس: أول خلع كان في الإسلام أن أخت عبد الله بن أُبي قالت: يا رسول الله، لا يجتمع رأسي ورأسه أبدًا، إني رفعت جانب الخباء فرأيته أقبل في عدة، فإذا هو أشدهم سوادًا، وأقصرهم قامة، وأقبحهم وجهًا. فقال: \"أتردين عليه حديقته؟ \" قالت: نعم، وإن شاء زدته. ففرق بينهما (^٢).\nوللنسائي من حديث الرُّبَيِّع بنت معوذ قالت: اختلعت من زوجي، ثم جئت عثمان فسألت: ماذا عليَّ من العدة؟ فقال: لا عدة عليك، إلا أن يكون حديث عهد بك فتمكثين عنده حتى تحيضي حيضة. قالت: وإنما تبع في ذلك قضاء رسول الله - ﷺ - في مريم المغالية. وكانت تحت ثابت بن قيس فاختلعت منه (^٣).\nوفي اسمها قول ثالث أنها سهلة بنت حبيب، ذكره ابن الجوزي عن بعض الروايات، قاله بعد ذكره حبيبة بنت سهل، وابن سعد، فقال: جميلة بنت عبد الله بن أُبي بن سلول، وكانت تحت حنظلة، فلما قتل عنها خلف عليها ثابت، فولدت له محمدًا -قتل يوم الحرة- قال: وهي أخت عبد الله بن عبد الله بن أُبي لأبيها وأمها (^٤).\n_________\n(^١) عبد الرزاق ٦/ ٤٨٣ (١١٧٥٩)\n(^٢) رواه الطبري في \"تفسيره\" ٢/ ٤٧٥ (٤٨١١).\n(^٣) النسائي ٦/ ١٨٦ - ١٨٧.\n(^٤) \"الطبقات الكبرى\" ٨/ ٣٨٢.","vol":"25","page":307},{"text":"ثم ذكر ابن سعد أن حبيبة بنت سهل النجارية هي المختلعة من ثابت، وكان - ﵇ - قد هَمَّ أن يتزوجها، وهي جارية، ثم ذكر غيرة الأنصار، فكره أن يسوءهم في نسائهم، فتزوجها ثابت وأنه ضربها، فأصبحت على باب رسول الله - ﷺ - في الغلس تشكو. الحديث (^١).\nوفي \"الاستيعاب\": رواية البصريين: المختلعة: جميلة بنت أُبي. ورواية أهل المدينة: هي حبيبة بنت سهل بن ثعلبة الأنصاري. قال: وجائز أن تكون حبيبة وجميلة بنت أُبي اختلعتا من ثابت (^٢).\nوأما ابن منده فذكر أن جميلة بنت عبد الله بن أبي لما قتل عنها زوجها حنظلة بن أبي عامر تزوجها ثابت، فمات عنها، فخلف عليها مالك بن الدخشم، وأن المختلعة جميلة بنت أُبي المذكور قبل. أورد ذلك عليه أبو نعيم الحافظ (^٣)، وزعم ابن الأثير أنها جميلة بنت أُبي، لا ابنة عبد الله، هذا هو الصحيح (^٤).\nوقال الدمياطي: جميلة بنت عبد الله هو الصواب، لا أخته كما وقع في البخاري وليس كما قال؛ لأنها إذا كانت أخت عبد الله فهي ابنة عبد الله، فعبد الله أخوها هو ابن عبد الله، فعلى هذا هي أخت عبد الله وابنة عبد الله، توضحه رواية النسائي فأتى أخوها عبد الله (فشكي) (^٥) إلى رسول الله - ﷺ - (^٦).\n_________\n(^١) \"الطبقات الكبرى\" ٨/ ٤٤٥ - ٤٤٦.\n(^٢) \"الاستيعاب\" ٤/ ٣٦٤، ٣٧٠.\n(^٣) \"معرفة الصحابة\" ٦/ ٣٢٨٦ (٣٨١٤).\n(^٤) \"أسد الغابة\" ٧/ ٥٤.\n(^٥) في الأصول: (فشكت) ولعل الصواب ما أثبتناه كما في \"سنن النسائي\".\n(^٦) النسائي ٦/ ١٨٦.","vol":"25","page":308},{"text":"ووقع في \"سنن ابن ماجه\": جميلة بنت سلول (^١)، وكذا في كتاب ابن أبي شيبة من حديث أبي الطفيل سعيد بن جميل، عن عكرمة قال: عدة المختلعة حيضة، قضى بها رسول الله - ﷺ - في جميلة بنت سلول. (^٢).\nوكذا سماها الطبراني في \"معجمه\" من حديث قتادة عن عبد الله (^٣)، وهو صحيح؛ فإنه نسبها إلى جدها الأعلى المشهور، ومن عادة العرب النسبة إلى الأب المشهور، والإعراض عمن ليس في مثله من الشهرة.\nإذا تقرر ذلك، فالرب ﷻ حرم على الزوج أن يأخذ من امرأته شيئًا مما آتاها الله إلا بعد الخوف الذي ذكر، ثم أكد الله ذلك بتغليظ الوعيد على من تعدى أو خالف أمره، فقال تعالى: ﴿تِلْكَ حُدُودُ اللهِ فَلَا تَعْتَدُوهَا﴾ [البقرة: ٢٢٩]. وبمعنى الكتاب جاءت السنة في جميلة المذكورة. وفي رواية قتادة، عن عكرمة، عن ابن عباس: لا أطيقه بغضًا (^٤). وهو أول خلع جرى في الإسلام كما سلف، وهو أصل الخلع وعليه جمهور العلماء.\nقال مالك: لم أزل أسمع ذلك من أهل العلم، وهو الأمر المجمع عليه عندنا أن الرجل إذا لم يضر بالمرأة ولم يسئ إليها، ولم تُؤت من قبله، وأحبت فراقه، فإنه يحل له أن يأخذ منها كل ما افتدت به كما فعله الشارع في هذِه المرأة، وإن كان النشوز من قبله بأن يضربها ويضيق\n_________\n(^١) ابن ماجه (٢٠٥٦).\n(^٢) ابن أبي شيبة ٤/ ٢٤ (١٨٤٥٧).\n(^٣) \"المعجم الكبير\" ١١/ ٣١٠ (١١٨٣٤) من حديث قتادة، عن عكرمة، عن ابن عباس.\n(^٤) رواه ابن ماجه (٢٠٥٦)، والطبراني في \"الكبير\" ٢٤/ ٢١١، والبيهقي ٧/ ٣١٣.","vol":"25","page":309},{"text":"عليها، رد عليها ما أخذه منها (^١). روي هذا عن ابن عباس وعامة السلف، وبه قال الثوري وإسحاق وأبو ثور (^٢).\nوقال أبو حنيفة: إن كان النشوز من قبله لم يحل له أن يأخذ مما أعطاها شيئًا ولا يزداد، فإن فعل جاز في القضاء (^٣).\nوروى ابن القاسم عن مالك مثله (^٤).\nوهذا القول خلاف ظاهر كتاب الله وسنة رسوله في امرأة ثابت، وإنما فيه أخذ الفدية من الناشز لزوجها، إذا كان لنشوزها كارهًا، وللمقام معها محبًّا، وإن كانت الإساءة من قبله لم يجز أن يأخذ منها شيئًا لقوله تعالى: ﴿وَإِنْ أَرَدْتُمُ اسْتِبْدَالَ زَوْجٍ مَكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا﴾ الآية [النساء: ٢٠].\nقال مجاهد: مجامعة النساء. والميثاق الغليظ: كلمة النكاح التي يستحل بها فروجهن، فجعله ثمنًا للإفضاء (^٥).\nقال ابن المنذر: واحتج بعض المخالفين فقال: لما جاز أن يأخذ مالها إذا طابت به نفسًا علي غير طلاق جاز أن يأخذه علي طلاق.\nقيل: هذا غلط كبير؛ لأنه حمل ما حرمه الله في كتابه من أبواب المعاوضات علي ما أباحه من سائر أبواب العطايا المباحة، فيجوز\n_________\n(^١) \"الموطأ\" ص ٣٤٩. بتصرف.\n(^٢) انظر: \"الإشراف\" ١/ ١٩٣.\n(^٣) انظر: \"مختصر الطحاوي\" ص ١٩١.\n(^٤) الضمير في: (مثله) عائد علي قول مالك السابق: لم أزل أسمع … انظر: \"الاستذكار\" ١٧/ ١٨٠، ثم زاد: قال: إن كان النشوز من قبله حل له ما أعطته على الخلع إذا رضيت بذلك، ولم يكن في ذلك ضرر منه بها.\n(^٥) \"تفسير مجاهد\" ١/ ١٥٠، ١٥١ بتصرف.","vol":"25","page":310},{"text":"لهذا القائل أن يشبه ما حرم الله من الربا في كتابه بما أباح من العطايا علي غير عوض، فيقول: لما أبيح لي أن أهب مالي بطيب نفس من غير عوض، جاز لي أن أعطيه في أبواب الربا بعوض.\nفإن قال: لا يجوز ذلك فلتعلم أنه قد أتى مثل ما أنكر في باب الربا حيث شبه قوله تعالى: ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا﴾ [النساء: ٤] بما حرم في قوله: ﴿وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا﴾ (^١) الآية [البقرة: ٢٢٩].\nوفي الحديث دلالة علي فساد قول من قال: لا يجوز له أخذ الفدية منها، حتى يكون من كراهته لها علي مثل ما هي عليه.\nوهو قول طاوس والشعبي. وروي مثله عن القاسم بن محمد وسعيد بن المسيب. قال الطبري: وذلك أن امرأة ثابت .. فذكر الحديث، ولم يسأل ثابتًا هل أنت لها كاره كراهتها لك؟ فإن ظن أن قوله تعالى: ﴿وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا﴾ الآية [البقرة: ٢٢٩]. يدل علي أن الزوج إنما أبيح له أخذ الفدية إذا خاف من كل واحد منهما -ببغض صاحبه- التقصير في الواجب له عليه، قيل له: هو خطاب لجميع المؤمنين، وكان معلومًا أن المرأة إذا أظهرت لزوجها البغضة لم يزل عنها النشوز والتقصير في حق زوجها.\nوإذا كان كذلك لم يزل من زوجها مثل ذلك من التقصير في الواجب عليه (^٢). ويروى عن ابن سيرين أنه قال: لا يحل للزوج الخلع حتى يجد علي بطنها رجلًا (^٣). وهذا خلاف الحديث.\n_________\n(^١) \"الإشراف\" ١/ ١٩٤ بتصرف.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٤٢٢.\n(^٣) رواه ابن أبي شيبة ٤/ ١٢٠ (١٨٤٠٧).","vol":"25","page":311},{"text":"فصل:\nترجمته بالخلع وكيف الطلاق فيه، كان مراده بهما بيان الخلع وأنه طلقة بائنة. وقد اختلف العلماء في البينونة بالخلع على قولين (^١):\nأحدهما: وروي عن عثمان وعلي وابن مسعود أنه تطليقة بائنة إلا أن تكون قد سمت ثلاثًا، فهي ثلاث (^٢)، وهو قول مالك والثوري والكوفيين والأوزاعي، وأحد قولي الشافعي.\nوالثاني: أنه فسخ وليس بطلاق إلا أن ينويه. روي عن ابن عباس وطاوس وعكرمة، وبه قال أحمد وإسحاق وأبو ثور، وهو قول الشافعي الآخر. واحتج في أنه ليس بطلاق؛ لأنه مأذون فيه لغير قبل العدة بخلاف الطلاق.\nقال ابن عباس: قال تعالى: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨] وقال: ﴿فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ [البقرة: ٢٢٩] ثم ذكر الطلاق بعد الفدية، ولم يذكر في الفداء طلاقًا، فلا أُراه طلاقًا (^٣).\nواحتج من جعله طلاقًا بقوله في الحديث: فردت الحديقة وأمره بفراقها. فصح أن فراق الخلع طلاق.\nوقال الطحاوي: روي عن عمر وعلي أن الخلع طلاق. وعن عثمان وابن عباس أنه ليس بطلاق، وأجمعوا أنه لو أراد به الطلاق لكان طلاقًا.\n_________\n(^١) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٤٦٥، \"الاستذكار\" ١٧/ ١٨٤ - ١٨٨، \"الإشراف\" ١/ ١٩٦، \"المغني\" ١٠/ ٢٧٤.\n(^٢) انظر هذِه الآثار في ابن أبي شيبة ٤/ ١٢١ - ١٢٢.\n(^٣) عبد الرزاق ٦/ ٤٨٥ - ٤٨٦ (١١٧٦٥).","vol":"25","page":312},{"text":"ولما كان تقع (به) (^١) الفرقة عند الجميع بغير نية علم أنه ليس كالمكني الذي يحتاج إلى نية، وعلم أنه طلاق.\nوقال الشافعي: فإن قيل: فإذا جعلته طلاقًا فاجعل فيه الرجعة. قيل له: لما أخذ من المطلقة عوضًا، كان كمن ملك عوضًا بشيء خرج عن ملكه، فلم يكن له رجعة فيما ملك عليه، فكذلك المختلعة (^٢).\nفصل:\nواختلفوا في الخلع بأكثر مما أعطاها، فقالت طائفة: لا يجوز له الخلع بأكثر من صداقها هذا قول عطاء وطاوس، وكره ذلك ابن المسيب والشعبي والحكم (^٣).\nوقال الأوزاعي: كانت القضاة لا يجيزون له منها أكثر مما ساق إليها، وبه قال أحمد وإسحاق. قالوا: وهو ظاهر حديث ثابت؛ لأن امرأته إنما ردت عليه حديقته فقط، وحكاه ابن التين عن أهل الكوفة.\nوقالت طائفة: يجوز أن يأخذ منها أكثر مما أعطاها، وهو مذهب عثمان وابن عمر وقبيصة والنخعي، وبه قال مالك وأبو حنيفة والشافعي وأبو ثور. وقال مالك: يجوز أن يأخذ منها أكثر مما ساق إليها، وليس من مكارم الأخلاق.\nقال: ولم أر أحدًا ممن يقُتدى به يكره ذلك، وقد قال الله تعالى: ﴿فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ [البقرة: ٢٢٩] وقد نزع بهذِه الآية قبيصة بن ذؤيب (^٤). قال إسماعيل: وقد احتج بهذِه الآية من قال: يجوز أن يأخذ\n_________\n(^١) من (غ).\n(^٢) \"مختصر المزني\" ٤/ ٥٢.\n(^٣) انظر هذِه الآثار في \"مصنف عبد الرزاق\" ٦/ ٥٠١، ٥٠٣، ٥٠٤.\n(^٤) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٤٦٤ - ٤٦٥، \"شرح ابن بطال\" ٧/ ٤٢٢ - ٤٢٣، \"الإشراف\" ١/ ١٩٥.","vol":"25","page":313},{"text":"منها أكثر مما ساق إليها، ليس كما ظن، ولو قال إنسان: لا تضربن فلانًا إلا أن تخاف منه شيئًا، فإن خفته فلا جناح عليك فيما صنعت به، لكان مطلقًا له أن يصنع به ما شاء.\nومعنى قول البخاري: (وَأَجَازَ عُثْمَانُ الخُلْعَ دُونَ عِقَاصِ رَأْسِهَا) يعني: أن يأخذ منها كل مالها إلى أن يكشف رأسها ويترك لها قناعها وشبهه، مما لا كبير قيمة له. وقد قال: اخلعها ولو من قرطها.\nفصل:\n(^١) (وأجاز عمر الخلع دون السلطان)، هو قول الجمهور إلا الحسن وابن سيرين، فإنهما قالا: لا يكون إلا عند السلطان.\nوقال قتادة: إنما أخذه الحسن عن زياد، وكان واليًا لعلي وعمر.\nوقال الطحاوي: روي عن عثمان وابن عمر جوازه دون السلطان، وكما جاز النكاح والطلاق دون السلطان كذلك الخلع (^٢).\nفصل:\nقال ابن حزم: الحنفيون والمالكيون لا يجوز لهم الاحتجاح بهذا الخبر؛ لأن من قولهم: إذا خالف الصاحب ما رواه عن رسول الله - ﷺ - دل على نسخه وضعفه. قال: وهذا الخبر لم يأتِ إلا من طريق ابن عباس-. والثابت عن ابن عباس ما ذكرناه من أن الخلع ليس طلاقًا (^٣).\nقلت: كأن البخاري رواه مسندًا كما ذكره بعد.\n_________\n(^١) ورد بهامش الأصل: لعله سقط: قوله.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٦٦.\n(^٣) \"المحلى\" ١٠/ ٢٣٩.","vol":"25","page":314},{"text":"وقوله: (لا يتابع فيه (^١) عن ابن عباس). وقد سئل أحمد -فيما حكاه الخلال- عن حديث ابن جريج، عن عطاء، عن ابن عباس به، فقال أحمد: إنما ذاك مرسل. ثم قال لأحمد بن الحسين: من حدثك به؟ قال: ابن أبي شيبة، عن الوليد بن مسلم، عن ابن جريج، وزعم أنه غريب. قال أحمد: صدق إنه غريب. وإنما كان خطأ فهو غريب.\nوقال ابن أبي حاتم في \"علله\" عن أبيه: إنما هو عطاء عن رسول الله - ﷺ - مرسل، ولما سأله ابنه أيضًا عن حديث حميد: جاءت امرأة ثابت .. الحديث. بلفظ: \"خذ الحديقة التي أعطيتها واخلعها\". قال: هذا خطأ. إنما هو حميد، عن أبي الخليل، عن عكرمة أن امرأة ثابت. وأخطأ فيه أبو جعفر الرازي، إذ رواه عن حميد عن أنس (^٢). وقد أسلفناه أيضًا مسندًا من غير هذا الوجه، لكنه ليس علي شرطه.\nقال: وأما من قال: لا يجوز الخلع، وكما رويناه من طريق (الحجاج بن إسماعيل) (^٣): ثنا عقبة بن أبي الصهباء قال: سألت بكر بن عبد الله المزني عن الخلع قال: لا يحل له أن يأخذ منها.\nقلت: قول الله: ﴿فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ [البقرة: ٢٢٩] قال: نسخت هذِه الآية. وذكر أن الناسخة لها قوله: ﴿وَإِنْ أَرَدْتُمُ اسْتِبْدَالَ زَوْجٍ﴾ (^٤) [النساء: ٢٠].\nقال ابن عبد البر: أجمع الجمهور من العلماء أن الخلع والفدية والصلح كل ذلك جائز بين الزوجين في قطع العصمة بينهما. وأن كل\n_________\n(^١) في الأصل: (عليه)، والمثبت من (غ). وانظر \"اليونينية\" ٧/ ٤٧.\n(^٢) \"العلل\" ١/ ٤٣٤\n(^٣) هكذا في الأصول وفي \"المحلى\": الحجاج بن المنهال.\n(^٤) \"المحلى\" ١٠/ ٢٣٦.","vol":"25","page":315},{"text":"ما أعطته على ذلك حلال له إذا كان مقدار الصداق فما دونه، وكان ذلك من غير إضرار بها، ولا إساءة إليها، إلا بكر بن عبد الله فإنه شذ فقال: لا يحل له أن يأخذ منها شيئًا علي حال من الأحوال. وقوله خلاف السنة الثابتة في أمرٍ ثابتٍ، فلا ينبغي لعالم أن يجعل شيئًا من القرآن منسوخًا إلا بتدافع يمنع من استعماله وتخصيصه وإذا حمل قوله: ﴿فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ [البقرة: ٢٢٩] أنه يرضى بها، وحمل قوله: ﴿فَلَا تَأْخُذُوا مِنْهُ شَيْئًا﴾ [النساء: ٢٠] علي أنه بغير رضاها، صح استعمال الاثنين.\nوقد بينت السنة ذلك في قصة ثابت، وعليه جماعة العلماء، إلا من شذ عنهم ممن هو محجوج بهم؛ لأنهم لا يجوز عليهم الإطباق والاجتماع على تحريف الكتاب العزيز، وجهل تأويله، وينفرد بعلم ذلك واحد غيرهم (^١).\nقال ابن حزم: واحتج من ذهب إلى قول بكر بحديث ثوبان مرفوعًا: \"أيما امرأة سألت زوجها الطلاق من غير ما بأس فحرام عليها الجنة\" (^٢) وبحديث النسائي عن الحسن، عن أبي هريرة مرفوعًا \"المختلعات هن المنافقات\" قال الحسن: لم أسمعه من أبي هريرة، فسقط (^٣).\nوأما الخبر الأول: فلا حجة فيه في المنع من الخلع؛ لأنه إنما فيه الوعيد على السائلة الطلاق من غير ما بأس، وكذا نقول (^٤).\n_________\n(^١) \"الاستذكار\" ١٧/ ١٧٥ - ١٧٦.\n(^٢) رواه أبو داود (٢٢٢٦)، الترمذي (١١٨٧)، ابن ماجه (٢٠٥٥)، أحمد ٥/ ٢٧٧.\n(^٣) النسائي ٦/ ١٦٨ وقول الحسن فيه: لم أسمعه من غير أبي هريرة، كما سيبينه المصنف.\n(^٤) \"المحلى\" ١٠/ ٢٣٦.","vol":"25","page":316},{"text":"قلت: حديث ثوبان قال الترمذي فيه: رواه بعضهم بهذا الإسناد ولم يرفعه (^١).\nوقال في \"علله\": سألت محمدًا عنه فلم يعرفه (^٢)، وما ذكره عن الحسن سقط فيه شيء، وصوابه: من أحد غير أبي هريرة، كما هو ثابت في النسائي \"الكبير\" رواية ابن الأحمر (^٣)، وهو يؤيد من قال: الحسن سمع منه.\nوقد ذُكر سماعه منه في \"مسند أبي داود الطيالسي\" والطبراني في أوسط معاجمه وأصغرها (^٤).\nوقال أبو داود فيما حكاه ابن خلفون: زعم عبد الرحمن أن الحسن كان يقول: ثنا أبو هريرة. وهذا أثبت.\nوروى ابن شاهين في \"ناسخه\" من حديث عنه: حدثنا. ثم قال: هذا صحيح غريب (^٥).\n_________\n(^١) الترمذي (١١٨٧).\n(^٢) \"علل الترمذي\" ١/ ٤٦٩.\n(^٣) \"السنن الكبرى\" ٣/ ٣٦٨ (٥٦٥٥).\n(^٤) منها ما رواه أبو داود الطيالسي في \"مسنده\" ٣/ ٥٠٤ (٢١٢٦) حديث: \"خرج ثلاثة فيمن كان قبلكم .. \"، الطبراني في \"الأوسط\" ١/ ٥٦ (١٥٦) حديث: \"أهل المعروف في الدنيا أهل المعروف في الآخرة .. \" الحديث، \"الصغير\" ٢/ ٩٩ (٨٥٥) حديث: \"ليعذرن الله تعالى يوم القيامة إلى آدم .. \" الحديث.\nوقال الطبراني عقبه: لا يُروى هذا الحديث عن أبي هريرة إلا بهذا الإسناد وقال: وهذا الحديث يؤيد قول من قال: إن الحسن قد سمع من أبي هريرة بالمدينة.\n(^٥) الذي في \"ناسخ الحديث ومنسوخه\" ص ٤٩: الحسن عن أبي رافع، عن أبي هريرة، ليس فيه: حدثنا، وقال ابن شاهين عقبه: هذا حديث صحيح غريب ما كتبناه عن أحد إلا عن عبد الله بن سليمان. اهـ.","vol":"25","page":317},{"text":"وقال الدارقطني في \"علله\" عن موسى بن هارون: سمع الحسن منه (^١). وفي ابن ماجه بإسناد جيد عن ابن عباس مرفوعًا: \"لا تسأل المرأة زوجها الطلاق في غير كنهة، فتجد ريح الجنة، وإن ريحها ليوجد من مسيرة أربعين عامًا\" (^٢).\nفصل:\nقال ابن حزم: احتج من قال: إن الخلع ليس بطلاق بقول عثمان - ﵁ - للرُّبَيِّع بنت معوذ لما اختلعت من زوجها لتنتقل، ولا ميراث بينهما ولا عدة عليها، إلا أنها لا تنكح حتى تحيض حيضة، خشية أن يكون بها حمل.\nوعن ابن عباس: الخلع تفريق وليس بطلاق. وفي رواية: سئل عن رجل طلق امرأته تطليقتين، تم اختلعت منه أينكحها؟ قال: نعم، ذكر الله الطلاد لم في أول الآية وآخرها، والخلع فيما بين ذلك. وقال ابن طاوس: أبي لا يرى الفداء طلاقًا، ويجيزه بينهما.\nوعن عكرمة: ما أجازه المال فليس بطلاق.\nوقال عبد الله بن أحمد: رأيت أبي كأنه يذهب إلى قول ابن عباس في هذا، وهو قول إسحاق وأبي ثور وأبي سليمان وأصحابه (^٣).\nوعن أحمد أنه طلاق كقول أبي حنيفة، حكاها ابن الجوزي (^٤)، وعن الشافعي قولان سلفا.\n_________\n(^١) \"علل الدارقطني\" ٨/ ٢٤٩.\n(^٢) ابن ماجه (٢٠٥٤).\n(^٣) \"المحلى\" ١٠/ ٢٣٧ - ٢٣٨.\n(^٤) \"التحقيق في أحاديث الخلاف\" ٢/ ٢٩٤.","vol":"25","page":318},{"text":"قال في \"المغني\": والفسخ اختيار أبي بكر، وهو قول طاوس وإسحاق وأبي ثور (^١)، وفي \"الإشراف\" لابن هبيرة أنه الصحيح عن أحمد (^٢).\nوقد أسلفناه عن عثمان وعلي وابن مسعود، وضعف أحمد أحاديثهم، وقال: ليس لنا في الباب أصح من حديث ابن عباس. قال: وذلك أنها فرقة حلَّت من صريح الطلاق ونيته، فكانت فسخًا كسائر الفسوخ، وإن قلنا: هو فسخ لم تحرم عليه وإن خالعها مائة مرة إذا خالعها بغير طلاق ولا نية طلاق.\nقال ابن حزم: أما احتجاج ابن عباس بالآية فكذلك هو، إلا أنه ليس فيه طلاقًا، ولا أنه طلاق فوجب الرجوع إلى بيان رسول الله - ﷺ -، وهو ما تقدم من قصة ثابت من حديث مالك عن يحيي الذي قال فيه لثابت: \"خذ منها\" فأخذ منها وجلست في أهلها. ومن حديث الرُّبَيِّع فذكر حديثها السالف.\nوفيه: فقال: \"خذ منها الذي لها وخلِّ سبيلها\". قال: نعم. فأمرها أن تتربص حيضة واحدة وتلحق بأهلها. فأخبرت بذلك ابن عمر، فقال: عثمان خبرنا وأعلمنا. فهذا عثمان وابن عمر والرُبّيع وعمها الذي رفع أمرها إلى عثمان كلهم صحابة، وكلهم رآه فسخًا لا طلاقًا، ومن طريق عبد الرزاق عن معمر، عن عمرو بن مسلم، عن عكرمة قال: اختلعت امرأة ثابت فجعل - ﵇ - عدتها حيضة. قالوا: فهذا بين أن الخلع ليس طلاقًا لكنه فسخ.\n_________\n(^١) \"المغني\" ١٠/ ٢٧٤.\n(^٢) \"الإفصاح\" لابن هبيرة ٨/ ١٩٣.","vol":"25","page":319},{"text":"وأما حديث عبد الرزاق فساقط؛ لأنه مرسل، وفيه عمرو بن مسلم، وليس بشيء (^١). قلت: عمرو هذا من رجال مسلم، وهو جَنَدي يماني، قال ابن معين: لا بأس به. وذكره ابن حبان وغيره في \"ثقاته\" (^٢).\nوقال أبو أحمد الجرجاني: ليس له حديث منكر (^٣). وقد وصله أبو داود من طريق معمر عن مسلم، عن عكرمة، عن ابن عباس أن امرأة ثابت فذكره (^٤).\nقال ابن حزم: وخبر الرُّبَيِّع وحبيبة فلو لم يأتِ غيرهما لكان حجة قاطعة، لكن روينا من طريق البخاري، وساق حديث الباب، وفيه: \"وطلقها تطليقة\". وكان هذا الخبر فيه زيادة على الخبرين المذكورين لا يجوز تركها، وإذ هو طلاق فقد ذكر الله عدة الطلاق، فهو زائد علي ما في حديث الرُّبَيِّع، والزيادة لا يجوز تركها (^٥).\nفصل:\nقال ابن حزم: وطلاق الخلع رجعي إلا أن يطلقها ثلاثًا، أو آخر ثلاث تطليقات، أو تكون غير موطوءة، ويجوز الفداء بجميع ما تملك، ولا يجوز بمال مجهول، وإن راجعها الزوج في العدة رد جميع ما افتدت به إلا أن يعلمها عند الافتداء أن طلاقها رجعي، فلا يرد لها شيئًا (^٦).\n_________\n(^١) \"المحلى\" ١٠/ ٢٣٧، ٢٣٨.\n(^٢) \"الثقات\" ٧/ ٢١٧.\n(^٣) \"الكامل\" ٦/ ٢١١ (١٢٨٤).\n(^٤) أبو داود (٢٢٢٩)، قال أبو داود: وهذا الحديث رواه عبد الرزاق عن معمر، عن عمرو بن مسلم، عن عكرمة، عن النبي - ﷺ - مرسلًا. اهـ.\n(^٥) \"المحلى\" ١٠/ ٢٣٩.\n(^٦) \"المحلى\" ١٠/ ٢٣٩، ٢٤٠.","vol":"25","page":320},{"text":"هذا كلامه ولا يسلم له كونه رجعيًّا، ولأنه ذكره عن الأعلام، وأما ردنا ما أخذ منها فإنما أخذه لئلا تكون في عصمته، فإذا أخذه على ما ذكر لئلا تكون في عصمته فأي رجعة له عليها؟!\nثم إنا نقول: لا يخلو أن يكون هذا العقد مباحًا -يعني: أخذه منها علي ألا تكون في عصمته- أو (لا) (^١) يكون مباحًا، فإن كان مباحًا فقد لزم ما عقده علي نفسه؛ لأن الله تعالى أباح ذلك، وإن كان غير مباح فهو منسوخ أبدًا، مردود ما أخذ منها، فبطل قوله.\nفصل:\nقال وقالت طائفة: الخلع تطليقة، منهم عثمان. روينا من طريق حماد بن سلمة، عن هشام، عن أبيه، عن جمهان، أن أم بكرة الأسلمية اختلعت من عبد الله بن أسيد، وكانت تحته، فندما فارتفعا إلى عثمان، فأجاز ذلك.\nوقال: هي واحدة إلا أن تكون سمت شيئًا فهو علي ما سمته، ومن طريق ابن أبي شيبة ثنا علي بن هاشم، عن ابن أبي ليلى، عن طلحة بن مصرف، عن إبراهيم، عن علقمة، عن ابن مسعود - ﵁ - قال: لا تكون تطليقة بائنة إلا في فدية أو إيلاء. ومن طريق لا يصح عن علي.\nوبهذا يقول الحسن وابن المسيب وعطاء وشريح ومجاهد والشعبي وقبيصة بن ذؤيب وأبو سلمة بن عبد الرحمن وإبراهيم النخعي والزهري ومكحول وابن أبي نجيح وعروة والأوزاعي والثوري وأبو حنيفة والشافعي ومالك (^٢).\n_________\n(^١) من (غ).\n(^٢) \"المحلى\" ١٠/ ٢٣٨.","vol":"25","page":321},{"text":"قلت: أثر عثمان، أخرجه ابن أبي شيبة من طريق أبي معاوية، عن هشام، عن أبيه قال: خلع جمهان امرأة ثم ندم وندمت فأتوا عثمان - ﵁ - .. الحديث (^١).\nوهذا اضطراب فيما روي عن عثمان، فبينما جمهان يروى صار صاحب القصة، وهو قال علي عدم الضبط لا سيما عن غير ثقة ولا حافظ، وما حكاه عن ابن المسيب قد رواه وكيع بن الجراح: ثنا إبراهيم بن زيد، عن داود بن أبي عاصم، عنه أنه - ﵇ - جعل الخلع تطليقة (^٢).\nوالذي في \"المصنف\" عنه من قوله (^٣). وعن أبي سلمة بن عبد الرحمن، وسعيد بن جبير، والشعبي، وعطاء، والنخعي، والزهري، ومكحول، والحسن، وشريح أنهم قالوا: الخلع تطليقة بائنة (^٤). وعند أبي حنيفة: يلحقها الطلاق في العدة، ولا يلحقها مرسل الطلاق وكنايته (^٥)، خلافا للشافعي وأحمد (^٦).\nوقال مالك: إن طلقها عقيب خلعه متصلًا به طلقت، وإن انفصل الطلاق عن الخلع لم تطلق (^٧) وقيل لأحمد كما حكاه الخلال في \"علله\": حديث ابن جريج، عن عطاء، عن ابن عباس وابن الزبير\n_________\n(^١) ابن أبي شيبة ٤/ ١٢١ (١٨٤٢٤).\n(^٢) ابن أبي شيبة ٤/ ١٢١ (١٨٤٢٧).\n(^٣) عبد الرزاق ٦/ ٤٨٢ (١١٧٥٧).\n(^٤) انظر هذِه الآثار في \"المصنف\" ٦/ ٤٨٠ - ٤٨٣، وابن أبي شيبة ٤/ ١٢١ - ١٢٣.\n(^٥) انظر: \"المبسوط\" ٦/ ٨٣.\n(^٦) انظر: \"الأم\" ٥/ ١٠٢، \"المغني\" ١٠/ ٢٧٨.\n(^٧) \"المدونة\" ٢/ ٢٣٨.","vol":"25","page":322},{"text":"أنهما قالا: لا يلحقها طلاق. صحيح هو؟ قال: نعم صحيح. ثم قال: زوجة هي فيلحقها طلاق!\nوطريقة التي قال: لا تصح، أخرجها ابن أبي شيبة، عن ابن إدريس، عن موسى بن مسلم، عن مجاهد، عن علي (^١). وموسى هذا هو أبو عيسى الطحان، وثقه ابن معين وغيره، وذكر أبو حاتم الرازي أن مجاهدًا أدرك عليًّا (^٢)، وكذا قال الضياء: وقد اتفق رواية أيوب ووهيب عنه قال: خرج علينا علي بن أبي طالب (^٣).\nفصل:\nقال ابن حزم: وروينا عن عبد الرزاق عن المعتمر بن سليمان، عن ليث بن أبي سليم، عن الحكم بن عتيبة، أن عليًّا - ﵁ - قال: لا يأخذ -يعني: من المختلعة- فوق ما أعطاها. وهذا لا يصح عن علي؛ لأنه منقطع وفيه ليث (^٤).\nوذكره ابن أبي شيبة في \"مصنفه\" عن عطاء، وطاوس، وعكرمة، والحسن، والزهري، والشعبي، وعمرو بن شعيب، والحكم، وحماد، وقبيصة بن ذؤيب (^٥). قال أبو حنيفة: فإن أخذ أكثر مما أعطاها فليتصدق به.\nوقال ميمون بن مهران فيما حكاه ابن حزم: إن أخذ أكثر مما أعطاها فلم يُسرح بإحسان (^٦).\n_________\n(^١) ابن أبي شيبة ٤/ ١٢٢ (١٨٤٣٣).\n(^٢) \"المراسيل\" لابن أبي حاتم ص ٢٠٦.\n(^٣) \"الأحاديث المختارة\" ٢/ ٣٣٩.\n(^٤) \"المحلى\" ١٠/ ٢٤٠.\n(^٥) \"مصنف ابن أبي شيبة\" ٤/ ١٢٨ - ١٢٩.\n(^٦) \"المحلى\" ١٠/ ٢٤٠.","vol":"25","page":323},{"text":"وقال طاوس والزهري: لا يحل له أن يأخذ (أكثر) (^١) مما أعطاها.\nوفي رواية عمار بن عمران عن أبيه، عن علي أنه كره أن يأخذ أكثر مما أعطى. وروي ذلك أيضًا عن الشعبي والحكم وحماد. وعن عبد الكريم الجزري: لا أحب أن يأخذ منها كل ما أعطاها حتى يدع لها ما يعيشها (^٢).\nفصل:\nذكر الإمام أبو عبد الله محمد بن نصر المروزي في كتابه \"اختلاف العلماء\" عن سفيان وأصحاب الرأي ومالك والشافعي وأحمد: عدة المختلعة إن كانت ممن تحيض ثلاث حيض، وإن كان قد أيست فثلاثة أشهر.\nوقال إسحاق وأبو ثور: عدتها حيضة. ونقل في هذا الكتاب عن سفيان وأصحاب الرأي ومالك أن الخلع تطليقة بائنة. وعن أحمد وإسحاق أنه فرقة وليس بطلاق، إلا أن يسمي طلاقًا، فإن سماه فهي بائن، وإن سمى أكثر فهو ما سمى.\nوعن الشافعي في آخر قوله: إن نوى الخلع طلاقًا أو سماه فهو طلاق، إن سمى واحدة فهي بائنة، وإن لم ينو طلاقًا ولا شيئًا لم تقع فرقة.\nوقال أبو ثور: إذا نوى الطلاق فالخلع فرقة وليس بطلاق، فإن سمى تطليقة فهي تطليقة، والزوج يملك رجعتها ما دامت في عدتها (^٣).\n_________\n(^١) من (غ).\n(^٢) انظر هذِه الآثار في ابن أبي شيبة ٤/ ١٢٨ - ١٢٩.\n(^٣) \"اختلاف الفقهاء\" ص ٢٩٩ - ٣٠٢.","vol":"25","page":324},{"text":"وقال الترمذي: اختلف أهل العلم في عدة المختلعة فقال أكثر أهل العلم من الصحابة وغيرهم: عدتها عدة المطلقة. وهو قول الثوري وأهل الكوفة. وبه يقول أحمد وإسحاق. وقال بعض أهل العلم من الصحابة وغيرهم: عدتها حيضة.\nقال إسحاق: وإن ذهب ذاهب إلى هذا فهو مذهب قوي (^١).\nفرع:\nاختلفوا هل للأب أن يخالع عن ابنته الصغيرة بشيء من مالها، فقالوا: لا يملك ذلك، وقال مالك: يملك (^٢).\nفصل:\nقول طاوس: (ولم يقل قول السفهاء: لا يحل حتى تقول: لا أغتسل لك من جنابة) أي: لم يقل طاوس قول السفهاء: لا يحل إلى آخره. ويريد أن قول السفهاء: إن الخلع لا يحل حتى تقول المرأة ذلك، أي: تمنعه من أن يطأها.\nوظاهر ما في البخاري أن قوله: (ولم يقل) إلى آخره، من كلام البخاري. ونقل غيره نص هذا الكلام عن ابن جريج، ويجوز أن يكون البخاري ظهر له ما قال ابن جريج فنسبه إلى نفسه، ذكره ابن التين.\nفصل:\nالحديقة: أرض ذات شجر، قاله ابن فارس (^٣). وقال الهروي: كل ما كان أحاط به البناء، وهي: البستان.\n_________\n(^١) الترمذي عقب حديث (١١٨٥).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٦٩، \"المدونة\" ٢/ ٢٣٩.\n(^٣) \"مجمل اللغة\" ١/ ٢٢٢.","vol":"25","page":325},{"text":"ويقال للقطعة من النخل: الحديقة.\nوأثر عثمان - ﵁ - أنه يأخذ منها كل ما تملك دون العقاص، وهو الخيط الذي يعقص به أطراف الذوائب أي: يضفر به.\nفصل:\nحديث الباب يستدل به علي جواز الاختلاع في الحيض؛ لأنه - ﵇ - لم يسأل. وخالف فيه مالك في \"المختصر\" وأشهب في \"المدونة\".\nفصل:\nقد أسلفنا أن جميلة بنت عبد الله بن أُبَي بن سلول، وولدت لثابت محمدًا، قُتل مع أخيه لأمه أمير الحرة عبد الله بن حنظلة الغسيل، ثم خلف عليها بعد ثابت مالك بن الدخشم، فولدت له الفريعة، ثم خلف بعده خبيب بن أساف، فولدت له أبا كثير عبد الله (^١).\n_________\n(^١) انظر ترجمتها في: \"الطبقات\" ٨/ ٣٨٢ - ٣٨٣، \"الاستيعاب\" ٤/ ٣٦٤ - ٣٦٥، \"أسد الغابة\" ٧/ ٥١، ٥٤.","vol":"25","page":326},{"text":"<span data-type='title' id=toc-3224>١٣ - باب الشِّقَاقِ، وَهَلْ يُشِيرُ بِالْخُلْعِ عِنْدَ الضَّرُورَةِ</span>؟\nوَقَوْلِهِ تَعَالَى ﴿وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا﴾ الآية [النساء: ٣٥].\n\n٥٢٧٨ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ بَنِي الْمُغِيرَةِ اسْتَأْذَنُوا فِي أَنْ يَنْكِحَ عَلِيٌّ ابْنَتَهُمْ، فَلَا آذَنُ». [انظر: ٩٢٦ - مسلم: ٢٤٤٩ - فتح ٩/ ٤٠٣].\n\nثم ساق حديث المسور بن مخرمة - ﵄ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّ بَنِي المُغِيرَةِ اسْتَأْذَنُوا فِي أَنْ يَنْكِحَ عَلِيٌّ ابنتَهُمْ، فَلَا آذَنُ\".\nهذا الحديث سلف، ولا تظهر دلالته لما ترجم له، وحاول البخاري إدخاله في الباب بأن يجعل قوله: \"فلا آذن\". خلعا، كما ادعاه المهلب، ثم قال: ولا يقوى هذا المعنى؛ لأنه قال في الحديث: \"إلا أن يريد ابن أبي طالب أن يطلق ابنتي\" (^١) فدل على الطلاق. فإن أراد أن يستدل من دليل الطلاق على الخلع فهو دليل من دليل، وذلك ضعيف، وإنما فيه الشقاق والإشارة بالطلاق من خوفه، وأقره عليه ابن بطال (^٢).\nوقال ابن المنير: قد يحتمل أن يستدل بقوله \"فلا آذن لهم\"، وجه الدليل أنه أشار علي عَليٍّ بعدم نكاح ابنتهم، ومنعه من ذلك إذ علم من ذلك أنه موقوف علي إذنه، فلم يأذن؛ لضرورة صيانة فاطمة عن التعريض لما جبلت عليه النفوس من المغيرة، فإذا استقر جواز الإشارة بعدم التزويج التحق به جواز الإشارة بقطع النكاح للمصلحة (^٣).\n_________\n(^١) سيأتي برقم (٥٢٣٠).\n(^٢) \"شرح ابن بطال\" ٧/ ٤٢٥.\n(^٣) \"المتواري\" ص ٢٩٣ - ٢٩٤.","vol":"25","page":327},{"text":"فصل:\nذكر ابن أبي شيبة عن علي - ﵁ - قال: الحكمان بهما يجمع الله وبهما يفرق. وقال الشعبي: ما قضى الحكمان جاز. وقال أبو سلمة: الحكمان إن شاءا جمعا، وإن شاءا فرقا. وقال مجاهد نحوه. وعن الحسن: إذا اختلفا جعل غيرهما، وإن اتفقا جاز حكمهما.\nوقال طاوس: إذا حكم أخذ بحكمهما، ولا تتبع أثر غيرهما، وإن كان قد حكم قبلهما عليك (^١). وسئل عامر عن رجل وامرأة حكَّما رجلًا ثم بدا لهما أن يرجعا. فقال: ذلك لهما ما لم يتكلما، فإذا تكلما فليس لهما أن يرجعا (^٢).\nفصل:\nوفيه الحكم بقطع الذرائع؛ لأنه تعالى أمر ببعثة الحكمين عند خوف الشقاق قبل وقوعه.\nفصل:\nقام الإجماع علي أن المخاطب بالآية: ﴿وَإِنْ خِفْتُمْ﴾ [النساء: ٣٥]: الحكام والأمراء، وأن قوله تعالى: ﴿إِنْ يُرِيدَا إِصْلَاحًا﴾ [النساء: ٣٥] يعني أن الحكمين يكونان من أهل الرجل، والثاني من أهل المرأة إلا أن لا يوجد من أهلهما من (يصلح) (^٣) لذلك، فيرسل من غيرهما، وأن الحكمين إذا اختلفا لم ينفذ قولهما. وأن قولهما نافذ في الجمع بينهما بغير توكيل من الزوجين.\n_________\n(^١) ابن أبي شيبة ٤/ ١٧٤، وليس فيه عن الحسن بل الكلام كلام الحكم.\n(^٢) ابن أبي شيبة ٤/ ١٩٩ (١٩٢٣٣).\n(^٣) في الأصول: (لا يصلح)، ولا يستقيم به المعنى.","vol":"25","page":328},{"text":"واختلفوا في الفرقة بينهما هل تحتاج إلى توكيل من الزوجين أم لا، فقال مالك والأوزاعي وإسحاق: يجوز قولهما في الفرقة والاجتماع بغير توكيل منهما، ولا إذن بينهما في ذلك. وروي هذا عن عثمان وعلي وابن عباس وعن الشعبي والنخعي.\nوقال الكوفيون والشافعي: ليس لهما أن يفرقا إلا أن يجعل الزوج إليهما التفريق. وهو قول عطاء والحسن، وبه قال أبو ثور وأحمد.\nواحتج أبو حنيفة بقول علي للزوج: لا تبرح حتى ترضى بما رضيت به. فدل أن مذهبه: لا يفرقان إلا برضا الزوج.\nقالوا: والأصل المجتمع عليه أن الطلاق بيد الزوج أو بيد من جعل ذلك إليه، وجعله من باب طلاق السلطان على المولى والعنين.\nقال ابن المنذر: ولما كان المخاطبون بقوله تعالى: ﴿فَابْعَثُوا حَكَمًا﴾ [النساء: ٣٥] الحكام، وأن ذلك إليهم، دل علي أن التفريق إليهم، ولو لم يكن كذلك لما كان للبعثة معنى (^١).\nوقال مالك في الحكمين يطلقان ثلاثًا قال: تكون واحدة، وليس لهما الفراق بأكثر من واحدة بائنة (^٢). وقال ابن القاسم: تلزمه الثلاث إن اجتمعا عليهما علي حديث زيد. وقاله المغيرة وأشهب وابن الماجشون وأصبغ، وقال ابن المواز: إن حكم أحدهما بواحدة والآخر بثلاث فهي واحدة. وحكى ابن حبيب عن أصبغ أن ذلك ليس بشيء (^٣).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٢٥، \"الإشراف\" ١/ ٢٠٢ - ٢٠٣.\n(^٢) \"المدونة\" ٢/ ٢٥٧.\n(^٣) انظر: \"النوادر والزيادات\" ٥/ ٢٨٢.","vol":"25","page":329},{"text":"<span data-type='title' id=toc-3225>١٤ - باب لَا يَكُونُ بَيْعُ الأَمَةِ طَلَاقًا</span>\n٥٢٧٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: كَانَ فِي بَرِيرَةَ ثَلَاثُ سُنَنٍ، إِحْدَى السُّنَنِ أَنَّهَا أُعْتِقَتْ، فَخُيِّرَتْ فِي زَوْجِهَا. وَقَالَ رَسُولُ اللهِ - ﷺ -: «الْوَلَاءُ لِمَنْ أَعْتَقَ». وَدَخَلَ رَسُولُ اللهِ - ﷺ - وَالْبُرْمَةُ تَفُورُ بِلَحْمٍ، فَقُرِّبَ إِلَيْهِ خُبْزٌ وَأُدْمٌ مِنْ أُدْمِ الْبَيْتِ، فَقَالَ: «أَلَمْ أَرَ الْبُرْمَةَ فِيهَا لَحْمٌ؟». قَالُوا: بَلَى، وَلَكِنْ ذَلِكَ لَحْمٌ تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ، وَأَنْتَ لَا تَأْكُلُ الصَّدَقَةَ. قَالَ: «عَلَيْهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ». [انظر: ٤٥٦ - مسلم: ١٠٧٥، ١٥٠٤ - فتح ٩/ ٤٠٤].\n\nذكر فيه حديث عائشة - ﵂ - في قصة بريرة وقد سلفت.\nووجه مطابقة التبويب أن عصمتها لو زالت لما خيرت. وقد اختلف العلماء فيما عقد له، فروي عن عمر بن الخطاب وعبد الرحمن بن عوف وسعد بن أبي وقاص (^١) ما ترجم له، وهو مذهب كافة الفقهاء.\nوخالفت فيه طائفة، روي عن ابن مسعود وابن عباس وأُبي بن كعب، ومن التابعين سعيد بن المسيب والحسن ومجاهد (^٢)، واحتجوا بقوله: ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ [النساء: ٢٤] فحرم الله علينا المتزوجات من النساء، إلا إذا ملكتهن أيماننا فهن حلال لنا؛ لأن البيع لها حدوث ملك قيها، فوجب أن يرتفع حكم النكاح ويبطل، دليله الأمة المسبية ذات الزوج.\nوحجة الجماعة قصة بَريرة أنها أعتقت فخيرت في زوجها، فلو كان طلاقها يقع ببيعها لم يخيرها الشارع بعد ذلك عند العتق، ويقول لها: إن\n_________\n(^١) انظر هذِه الآثار في ابن أبي شيبة ٤/ ١٠٦.\n(^٢) انظر هذِه الآثار في ابن أبي شيبة ٤/ ١٠٥ - ١٠٦.","vol":"25","page":330},{"text":"شئت أقمت تحته.\nوأيضًا فإنه عقد علي منفعة، فوجب أن (لا) (^١) يبطل بيع الرقبة، دليله المستأجرة (^٢)؛ لأن النكاح عقد علي منفعة، والإجارة كذلك، ثم إن البيع لا يبطلها، وكذا النكاح. وأيضًا فإنه انتقال ملك رقبة أحد الزوجين من ملك إلى ملك، فوجب ألا يبطل، دليله إذا بيع الزوج، ولما لم يمنع ملك البائع صحة النكاح كان ملك المبتاع مثله؛ لأنه يقوم مقامه، وهو فرع مثله.\nفإن قالوا: إن الأمة الحربية إذا كانت مزوجة فإنها إذا استرقت تنتقل من ملك إلى ملك، ومع هذا ينفسخ النكاح عندكم.\nقلنا: إن قلنا لا ينفسخ علي إحدى الروايتين كالحربية إذا سبيت، سقط سؤالهم.\nوإن قلنا: ينفسخ على الأخرى، فالفرق أن الحربي لا يملك و(إنما) (^٣) له شبهة ملك، فإذا سبيت وملكها المسلم ملكًا صحيحًا، فليس تنتقل من ملك صحيح، وليس كذلك مسألتنا ولا حجة لهم في الآية؛ لأنها نزلت في سبي أوطاس خاصة، فتحرج بعض أصحاب رسول الله - ﷺ - خوفًا أن يكون لهن أزواج، فسألوا رسول الله - ﷺ - فأنزل الله الآية.\nفالمراد بها المسبيات إذا حِضن قبل أن يحضر أزواجهن، إذا أسلمن معًا فإنه يحل وطؤهن وإن كان لهن أزواج مشركون، فأما إن أسلمن وأسلم أزواجهن معًا فهم علي نكاحهم، كما ستعلمه في موضعه.\n_________\n(^١) من (غ).\n(^٢) أي إذا باع رقبة مستأجرة، كما في \"شرح ابن بطال\" ٧/ ٤٢٧.\n(^٣) في الأصول: لا، والمثبت من \"شرح ابن بطال\" ٧/ ٤٢٧، وهو الموافق للسياق.","vol":"25","page":331},{"text":"فصل:\nوفيه: أن الناس علي عهد رسول الله - ﷺ - لم يكونوا مستنكرين هدية بعضهم لبعض الطعام، والشيء الذي يؤكل، ومالا يعظم خطره، دليله قوله - ﷺ -: \"لو أهدي إلى ذراع لقبلت\" (^١)؛ لأنه - ﵇ - لم ينكره من بَريرة أن أهدت اللحم، ولا أنكر قبول عائشة - ﵂ - له.\nوفيه: أن من أُهدي إليه هدية قَلَّت أو كَثُرت لا يردها، فإن أطاق المكأفاة عليها فعل، وإلا أثنى عليه بها وشكرها بقوله؛ لما روي عن رسول الله - ﷺ - في ذلك.\n_________\n(^١) سلف برقم (٢٥٦٨).","vol":"25","page":332},{"text":"<span data-type='title' id=toc-3226>١٥ - باب خِيَارِ الأَمَةِ تَحْتَ الْعَبْدِ</span>\n٥٢٨٠ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ وَهَمَّامٌ، عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: رَأَيْتُهُ عَبْدًا يَعْنِي: زَوْجَ بَرِيرَةَ. [٥٢٨١، ٥٢٨٢، ٥٢٨٣ - فتح ٩/ ٤٠٦].\n\n٥٢٨١ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: ذَاكَ مُغِيثٌ عَبْدُ بَنِي فُلَانٍ -يَعْنِي زَوْجَ بَرِيرَةَ- كَأَنِّي أَنْظُرُ إِلَيْهِ يَتْبَعُهَا فِي سِكَكِ الْمَدِينَةِ، يَبْكِي عَلَيْهَا. [انظر: ٥٢٨٠ - فتح ٩/ ٤٠٧].\n\n٥٢٨٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ زَوْجُ بَرِيرَةَ عَبْدًا أَسْوَدَ يُقَالُ لَهُ: مُغِيثٌ، عَبْدًا لِبَنِي فُلَانٍ، كَأَنِّي أَنْظُرُ إِلَيْهِ يَطُوفُ وَرَاءَهَا فِي سِكَكِ الْمَدِينَةِ. [انظر: ٥٢٨٠ - فتح ٩/ ٤٠٧].\n\nذكر فيه حديث ابن عباس - ﵄ - قَالَ: رَأَيْتُهُ عَبْدًا، يَعْنِي: زَوْج بَرِيرَةَ.\nثم رواه وقال: مُغِيثٌ عَبْدُ بَنِي فُلَانٍ -يَعْنِي: زَوْجَ بَرِيرَةَ- كَأَنِّي أَنْظُرُ إِلَيْهِ يَتْبَعُهَا في سِكَكِ المَدِينَة يبكي عليها.\nثم رواه أيضا وقال: كان زوج بريرة عبدًا أسود، يقال له: مغيث، عبدًا لبني فلان، كأني انظر إليه يطوف وراءها في سكك المدينة.\nالشرح:\nقام الإجماع على أن الأمة إذا أعتقت تحت عبد أن لها الخيار في البقاء معه أو مفارقته (^١): ومعناه: أنه لما كان العبد في حرمته وحدوده وجميع أحكامه غير مكافئٍ للحرة، وجب أن تخير تحته إذا حدث لها حرية في عصمته.\n_________\n(^١) نقل الإجماع ابن عبد البر في \"التمهيد\" ٣/ ٥٠.","vol":"25","page":333},{"text":"وأيضًا فإنها حين وقعت العقد عليها لم تكن من أهل الاختيار لنفسها، فجعل الله لها ذلك حين صارت أكمل حرية من زوجها. قال المهلب: وأصل هذا في كتاب الله تعالى، وهو قول الله تعالى: ﴿وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا﴾ الآية [النساء: ٢٥] (فكان) (^١) اشتراط الله تعالى في جواز نكاح الأحرار الإماء عدم الطول إلى الحرة، وجب مثله في العبد ألا يتطاول إلى حرة بعد أن وجَدَتَ السبيل إلى حر إلا برضاها.\nواختلفوا في وقت خيار الأمة إذا عتقت، فروي عن ابن عمر وسليمان بن يسار ونافع والزهري وقتادة وأبي قلابة أن لها الخيار مالم يمسها زوجها، وهو قول مالك وأحمد، علمت أم لم تعلم.\nوقالت طائفة: لها الخيار وإن أصيبت مالم تعلم، فإذا علمت ثم أصابها فلا خيار لها. وهو قول عطاء والحكم وسعيد بن المسيب، وهو قول الثوري، وزاد: بعد أن تحلف ما وقع عليها وهي تعلم أن لها الخيار، فإن حلفت خيرت. وكذلك قال الأوزاعي وإسحاق، وقال الشافعي: إن ادعت الجهالة لها الخيار، وهو أحب إلينا (^٢).\nوفي هذا الحديث ما يبطل أن يكون خيارها على المجلس؛ لأن مشيها في المدينة لم يبطل خيارها.\nوقد روى قتادة، عن عكرمة، عن ابن عباس أنه قال: والله لكأني انظر إلى زوج بريرة في طرق المدينة، وإن دموعه لتنحدر على لحيته،\n_________\n(^١) في الأصل: (لأنه كان)، والمثبت من (غ).\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٤٢٩، \"التمهيد\" ٣/ ٥٠ - ٥٢، \"المغني\" ١٠/ ٧١ - ٧٢.","vol":"25","page":334},{"text":"يتبعها حتى يترضاها لتختاره، فلم تفعل (^١). ومثل هذا في حديث زبراء، أنها كانت تحت عبد فعتقت، فسألت حفصة أم المؤمنين فقالت: إن أمرك بيدك ما لم يمَسُّك زوجك. فقالت: هو الطلاق ثلاثًا ففارقته.\nرواه مالك عن عروة بن الزبير (^٢) وفي الحديث حجة لمن قال: لا خيار للأمة إذا عتقت تحت الحر؛ لأن خيارها إنما وقع من أجل كونه عبدًا، وقد روى أهل العراق عن الأسود، عن عائشة أن زوج بريرة كان حرًّا (^٣).\nواختلف العلماء إذا عتقت الأمة تحت الحر، وروي عن ابن عباس وابن عمر أنه لا خيار لها، وهو قول عطاء وسعيد بن المسيب والحسن وابن أبي ليلى، وبه قال مالك والأوزاعي والليث والشافعي وأحمد وإسحاق.\nوقالت طائفة: لها الخيار حرًّا كان زوجها أو عبدًا روي ذلك عن الشعبي والنخعي وابن سيرين وطاوس ومجاهد وحماد، وهو قول الثوري والكوفيين وأبي ثور، واحتجوا برواية الأسود عن عائشة - ﵂ - أن زوجها كان حرًّا (^٤). صححه الترمذي، وقال البخاري: منقطع، وقال مرة: مرسل، وقول ابن عباس: كان عبدًا، أصح (^٥).\n_________\n(^١) رواه أبو داود (٢٢٣٢)، والترمذي (١١٥٦)، والدارقطني ٣/ ٢٩٣. وقال الترمذي: حديث حسن صحيح. اهـ.\n(^٢) \"الموطأ\" ص ٣٤٧ - ٣٤٨.\n(^٣) سيأتي برقم (٦٧٥٤).\n(^٤) انظر: \"اختلاف الفقهاء\" للمروزي ٢٥٢ - ٢٥٣، \"شرح السنة\" ٩/ ١١٠، \"المغني\" ١٠/ ٦٩.\n(^٥) سيأتي برقم (٦٧٥١)، (٦٧٥٤)، ورواه الترمذي (١١٥٥).","vol":"25","page":335},{"text":"وقالوا: لأنه لا رأي لها في إنكاح مولاها؛ لإجماعهم أنه يزوجها بغير إذنها، فإذا عتقت كان لها الخيار الذي لم يكن لها في حال العبودية، وحجة من قال: لا خيار لها تحت الحر أنها لم يحدث لها حال ترتفع به عن الحر، فكأنهما لم (ير) (^١) إلا حُرَّين، ولم ينقص حال الزوج عن حالها، ولم يحدث به عيب فلم يكن لها خيار، وقد قام الإجماع علي أنه لا خيار لزوجة العنين إذا ذهبت العلة قبل أن يقضى بفراقه لها، فكذلك سائر العيوب زوالها ينفي الخيار، وأما رواية الأسود، عن عائشة فقد عارضها من هو ألصق بعائشة وأقعد بها من الأسود، وهو القاسم بن محمد وعروة بن الزبير، فرويا عنها أنه كان عبدًا. والأسود كوفي سمع منها من وراء حجاب وعروة والقاسم كانا يسمعان منها بغير حجاب؛ لأنها خالة عروة وعمة القاسم، فهما أقعد بها من الأسود.\nقال ابن المنذر: ورواية اثنين أولى من رواية واحد مع رواية ابن عباس من الطرق الثابتة أنه كان عبدًا. قال: وقال الحسن وقتادة: إذا اختارت نفسها فهي طلقة بائنة، وقال عطاء: واحدة، وقال إبراهيم وحماد والشافعي وأحمد وإسحاق: لا يكون طلاقًا (^٢).\n_________\n(^١) كذا في الأصول، والصحيح (يريا).\n(^٢) \"الإشراف\" ١/ ١٥٧ - ١٥٨ بتصرف.","vol":"25","page":336},{"text":"<span data-type='title' id=toc-3227>١٦ - باب شَفَاعَةِ النَّبِيِّ - ﷺ - فِي زَوْجِ بَرِيرَةَ</span>\n٥٢٨٣ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ أَنَّ زَوْجَ بَرِيرَةَ كَانَ عَبْدًا يُقَالُ لَهُ: مُغِيثٌ، كَأَنِّي أَنْظُرُ إِلَيْهِ يَطُوفُ خَلْفَهَا يَبْكِي، وَدُمُوعُهُ تَسِيلُ عَلَى لِحْيَتِهِ، فَقَالَ النَّبِيُّ - ﷺ - لِعَبَّاسٍ: «يَا عَبَّاسُ، أَلَا تَعْجَبُ مِنْ حُبِّ مُغِيثٍ بَرِيرَةَ، وَمِنْ بُغْضِ بَرِيرَةَ مُغِيثًا؟». فَقَالَ النَّبِيُّ - ﷺ -: «لَوْ رَاجَعْتِهِ». قَالَتْ: يَا رَسُولَ اللهِ، تَأْمُرُنِي؟ قَالَ: «إِنَّمَا أَنَا أَشْفَعُ». قَالَتْ: لَا حَاجَةَ لِي فِيهِ. [انظر: ٥٢٨٠ - فتح ٩/ ٤٠٨].\nذكر فيه حديث ابْنِ عَبَّاسٍ - ﵄ - أَنَّ زَوْجَ بَرِيرَةَ كَانَ عَبْدًا يُقَالُ لَهُ: مُغِيثٌ، كَأَنِّي أَنْظُرُ إِلَيْهِ يَطُوفُ خَلْفَهَا يَبْكِي، وَدُمُوعُهُ تَسِيلُ عَلَى لِحْيَتِهِ، فَقَالَ النَّبِيُّ - ﷺ - لِعَبَّاسٍ: «يَا عَبَّاسُ، أَلَا تَعْجَبُ مِنْ حُبِّ مُغِيثٍ بَرِيرَةَ، وَمِنْ بُغْضِ بَرِيرَةَ مُغِيثًا؟». فَقَالَ النَّبِيُّ - ﷺ -: «لَوْ رَاجَعْتِهِ». قَالَتْ: يَا رَسُولَ اللهِ، تَأْمُرُنِي؟ قَالَ: «إِنَّمَا أَنَا أَشْفَعُ». قَالَتْ: لَا حَاجَةَ لِي فِيهِ.\n\nالشرح:\nهو مطابق لما ترجم له، وهو استشفاع الإِمام والعالم والخليفة في الحوائج، والرغبة إلى أهلها في الإسعاف لسائلها، وأن ذلك من مكارم الأخلاق.\nوقد قال - ﵇ -: \"اشفعوا تؤجروا، ويقضي الله علي لسان نبيه ما شاء\".\nثم فيه فوائد أُخر:\nالأولى: أن الساعي في ذلك مأجور وإن لم تنقض الحاجة، طبق ما أوردناه.\nالثانية: لا حرج على الإِمام والحاكم إذا ثبت الحق علي أحد الخصمين، إذا سأله الذي ثبت الحق عليه أن يسأل من ثبت ذلك له،","vol":"25","page":337},{"text":"تأخير حقه أو وضعه عنه، وأن يشفع له في ذلك إليه، وذلك أنه - ﵇ - شفع إلى بريرة وكلمها بعد تأخيرها وأعلمها مالها من القرار تحته أو الفراق، فقال: \"لو راجعته\".\nالثالثة: أنه من يُسألُ من الأمور ما هو غير واجب عليه فعله فله ردُّ سائله وترك قضاء حاجته وإن كان الشفيع سلطانًا أو عالما أو شريفًا؛ لأنه - ﵇ - لم ينكر علي بريرة ردَّها إياه فيما شَفع فيه، وليس أحد من الخلقِ أعلى رتبة من رسول الله - ﷺ -، فغيره من الخلق أحرى أن لا يكون منكرًا رده فيما شفع فيه.\nالرابعة: أن بغض الرجل للرجل المسلم علي وجه كراهة قربه والدنو منه علي غير وجه العداوة له، ولكن اختيارا للبعد منه لسوء خلقه، وخبث عشرته، وثقل (ظله) (^١)، أو لغير ذلك مما يُكرِّه الناس بعضهم من بعض جائزٌ، كالذي ذكر من بغضة امرأة ثابت بن قيس بن شماس له مع مكانه من الدين والفضل لغير بأس، لكن لدمامة خلقه وقبحه، حتى افتدت منه وفرق الشارع بينهما، ولم ير أنها أتت مأثمًا، ولا ركبت معصية بذلك، بل عذرها وجعل لها (مخرجًا) (^٢) من المقام معه، وسبيلًا إلى فراقه والبعد عنه، ولم يذمها علي بغضها له علي قبحه وشدة سواده، وإن كان ذلك جبلةً وفطرةً خلق عليها، والذي يبغض علي ما في القدرةِ تركهُ من قبيح الأحوال ومذموم العشرة أولى بالعذر وأبعد من الذم.\nالخامسة: أنه لا بأس بالنظر إلى المرأة التي يريد خطبتها، وإظهار\n_________\n(^١) في الأصول: ظلمه. والمثبت هو الموافق للسياق كما في \"شرح ابن بطال\" ٧/ ٤٣٢.\n(^٢) من (غ).","vol":"25","page":338},{"text":"رغبته فيها، وذلك أنه - ﵇ - لم ينكر علي زوج بريرة -وقد اختارت نفسها وبانت منه- إتباعه إياها في سكك المدينة باكيًا على فراقها، وإنْ ظنَّ أحد أن ذلك قبل اختيار بريرة نفسها، فقوله - ﵇ - \"لو راجعته\" يدل أن ذلك كان بعد: بينونتها، ولو كان ذلك قبل بينونتها لقال لها: لو اخترتيه.\nولا خلاف بين الجميع أنَّ المملوكةَ إذا عُتقت وهي تحت زوج فاختارت نفسها أنها لا ترجع إلى الزوج الذي كانت تحته إلا بنكاح جديد، غير النكاح الذي كان بينها وبينه قبل اختيارها نفسها. فعُلم أنَّ قوله - ﵇ - \"لو راجعتيه\" معناه: غير الرجعة التي تكون بين الزوجين في طلاق يكون للزوج فيه الرجعة، ولو كان ذلك معناه لكان ذلك إلى زوج بريرة دونها، ولم يكن لزوجها حاجةٌ أن يستشفع برسول الله - ﷺ - في أن تراجعه.\nالسادسة: أنه لا حرج علي مسلم في هوى امرأة مسلمة وحبه لها، ظهر ذلك أو خفي، ولا إثم عليه في ذلك، وإن أفرط مالم يأت محرمًا، وذلك أن مغيثًا كان يتبعها بعد ما بانت منه في سكك المدينة، مبديًا لها ما يجده من نفسه من فرط الهوى وشدة الحب، ولو كان قبل اختيارها نفسها لم يكن - ﵇ - يقول لها: \"لو راجعتيه\" لأنه لا يقال لامرأة في حبال رجل وملكه بعصمة النكاح: لو راجعتيه، وإنما يُسأل المراجعة المفارقُ لزوجته.\nوإذا صح ذلك فغير ملوم من ظهر منه فرط هوى امرأةٍ يحل له نكاحها، نكحته (بعد ذلك) (^١) أم لا، [ما] (^٢) لم يأتْ محرمًا ولم يَغْشَ مأثمًا.\n_________\n(^١) من (غ).\n(^٢) زيادة يقتضيها السياق.","vol":"25","page":339},{"text":"السابعة: أنه من بانت منه زوجته بخلع أو فدية، بما تكون المرأة فيه أولى بنفسها من زوجها ولا رجعة له عليها أنه يجوز له خطبتها في عدتها، ولا بأس على المرأة بإجابته إلى ذلك؛ لأنه - ﵇ - شفع إلى بريرة، وخطبها على زوجها الذي بانت منه، بصريح الخطبة التي هي محظورة في العدة، ولو أن غيره كان الراغب فيها لما جاز له التصريح بالخطبة.\nالثامنة: أن أمره مخالف لشفاعته، فأمره للوجوب بخلاف شفاعته.","vol":"25","page":340},{"text":"<span data-type='title' id=toc-3228>١٧ - باب</span>\n٥٢٨٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، أَخْبَرَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، أَنَّ عَائِشَةَ أَرَادَتْ أَنْ تَشْتَرِىَ بَرِيرَةَ، فَأَبَى مَوَالِيهَا إِلاَّ أَنْ يَشْتَرِطُوا الْوَلَاءَ، فَذَكَرَتْ لِلنَّبِيِّ - ﷺ - فَقَالَ: «اشْتَرِيهَا وَأَعْتِقِيهَا، فَإِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ». وَأُتِيَ النَّبِيُّ - ﷺ - بِلَحْمٍ فَقِيلَ: إِنَّ هَذَا مَا تُصُدِّقَ عَلَى بَرِيرَةَ، فَقَالَ: «هُوَ لَهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ».\nحَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ وَزَادَ: فَخُيِّرَتْ مِنْ زَوْجِهَا. [انظر: ٤٥٦ - مسلم: ١٠٧٥ - فتح ٩/ ٤١٠].\n\nذكر فيه حديث بريرة أيضًا.\nوفيه: (فَخُيِّرَتْ مِنْ زَوْجِهَا) ولم يترجم عليه، وهو من قبيل ما هو فيه.\nوقوله: (\"هو لها صدقة\") إن فسرت بالغرض دل علي عدم إلحاق الموالي ببني هاشم والمطلب، وهو وجه عندنا، وقول في مذهب مالك، ويرد به علي من يقول: إن آل أبي بكر لا تحرم عليهم الصدقة كما حكاه ابن التين.","vol":"25","page":341},{"text":"<span data-type='title' id=toc-3229>١٨ - باب قَوْلِ اللهِ -﷿-: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ﴾ [البقرة: ٢٢١]</span>\n٥٢٨٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ كَانَ إِذَا سُئِلَ عَنْ نِكَاحِ النَّصْرَانِيَّةِ وَالْيَهُودِيَّةِ قَالَ: إِنَّ اللهَ حَرَّمَ الْمُشْرِكَاتِ عَلَى الْمُؤْمِنِينَ، وَلَا أَعْلَمُ مِنَ الإِشْرَاكِ شَيْئًا أَكْبَرَ مِنْ أَنْ تَقُولَ الْمَرْأَةُ رَبُّهَا عِيسَى، وَهْوَ عَبْدٌ مِنْ عِبَادِ اللهِ. [فتح ٩/ ٤١٦].\nحدثنا قتيبةُ، ثَنَا اللَيْث، عَنْ نَافِعٍ، أَنَّ ابن عُمَرَ - ﵄ - كَانَ إِذَا سُئِلَ عَنْ نِكَاحِ النَّصْرَانِيَّةِ وَالْيَهُودِيَّةِ قَالَ: إِنَّ اللهَ حَرَّمَ المُشْرِكَاتِ عَلَى المُؤْمِنِينَ، وَلَا أَعْلَمُ مِنَ الإِشْرَاكِ شَيْئًا أَكْبَرَ مِنْ أَنْ تَقُولَ المَرْأَةُ رَبُّهَا عِيسَى، وَهْوَ عَبْدٌ مِنْ عِبَادِ اللهِ.\nهذا من أفراده، وحمله ابن المرابط على التنزيه عن نساء أهل الكتاب، للتشابه الذي بينهن وبين الكفار من غير أهل الكتاب، لا على أن ذلك حرام؛ لأن الإجماعَ وقع علي إباحة نكاح الكتابيات لقوله تعالى: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ [المائدة: ٥].\nولا جائز أن يقول: أراد بالمحصنات هنا اللواتي أسلمن من أهل الكتاب لأنهن مؤمنات، وقد تقدم ذكر المؤمنات قبله، فلا معنى لذكره ذلك بعد، فوجب استعمال النص في نساء أهل الكتاب مع ما استمر على عمل الصحابة في زمنه إلى يومنا هذا.\nوقال القاضي إسماعيل: إنما كان ذلك إكرامًا للكتاب الذي بأيديهم، وإن كانوا حرفوا بعضه وبدلوه، بخلاف عبدة الأوثان، وهو قول مالك، قال: الحرمة توصل كل كافر وثني كان أو غير وثني.","vol":"25","page":342},{"text":"والذي ذهب إليه جمهور العلماء أن الله تعالى حرم نكاح المشركات بالآية المذكورة، ثم استثنى نكاح نساء أهل الكتاب فأحلهن في سورة المائدة بقوله: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ [المائدة: ٥] وبقي سائر المشركات على أصل التحريم.\nقال أبو عُبيد: روي هذا القول عن ابن عباس، وبه جاءت الآثار عن الصحابة والتابعين وأهل العلم بعدهم أنَّ نكاحَ الكتابيات حلال، وبه قال مالك والأوزاعي والثوري والكوفيون والشافعي وعامة العلماء. وقال غيره: ولا يروى خلاف ذلك إلا عن ابن عمرَ فإنه شذَّ عن جماعة الصحابة والتابعين، ولم يجزْ نكاحَ اليهودية والنصرانية. وخالف ظاهر قوله: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ [المائدة: ٥]، ولم يلتفت أحد من العلماء إلى قوله (^١).\nقال أبو عبيد: والمسلمون اليوم على الرخصة في نساء أهل الكتاب. ويرون أنَّ التحليل ناسخ للتحريم، ونقله ابن التين عن مالك وأكثر العلماء.\nوقال ابن المنذر: لا يصح عن أحد من الأوائل أنه حرم ذلك (^٢).\nوقيل: المشركات هنا: عبدة الأوثان والمجوس.\nوقد تزوج عثمان - ﵁ - نائلة بنت الفرافصة الكلبية وهي نصرانية، تزوجها علي نسائه. وتزوج طلحة بن عبيد الله يهودية (^٣)، وتزوج حذيفة يهودية وعنده حرتان مسلمتان، وعنه: إباحة نكاح المجوسية، وتأول قوله تعالى: ﴿وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ﴾ [البقرة:\n_________\n(^١) انظر هذِه المسألة في \"شرح ابن بطال\" ٧/ ٤٣٤، \"الإشراف\" ١/ ٧٥.\n(^٢) \"الإشراف\" ١/ ٧٥ - ٧٦.\n(^٣) انظر هذِه الآثار في \"السنن الكبرى\" للبيهقي ٧/ ١٧٢.","vol":"25","page":343},{"text":"٢٢١] علي أن هذا ليس بلفظ التحريم. وقيل: بناءً علي أن لهم كتابًا.\nوقد روُي عن عمرَ بن الخطاب أنه كان يأمر بالتنزه عنهن. قال أبو عبيد: حدثنا محمد بن يزيد عن الصلت بن بهرام.\nوقال ابن أبي شيبة: حدثنا عبد الله بن إدريس، عن الصلت، عن شقيق بن سلمة قال: تزوج حذيفة يهوديةً. ومن طريق أخرى: وعنده عربيتان (^١)، فكتب إليه عُمر أنْ خلِّ سبيلها، فقال: أحرام؟ فكتب إليه عمر: لا، ولن أخاف أن تواقعوا المومسات منهن. يعني: الزواني (^٢).\nفنرى أن عمر ذهب إلى قوله: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ [المائدة: ٥] فيقول: إن الله تعالى إنما شرط العفائف منهن، وهذِه لا يؤمن أن تكون غير عفيفة.\nقال ابن أبي شيبة: وحدثنا أبو خالد الأحمر، عن عبد الملك قال: سألت عطاء عن نكاح اليهوديات والنصرانيات؟ فكرهه وقال: كان ذاك والمسلمات قليلٌ. وعن جابر قال: شهدنا القادسية مع سعد بن أبي وقاص، ولا نجد سبيلًا إلى المُسلمات، فتزوجنا اليهوديات والنصرانيات، فمنا من طلق ومنا من أمسك (^٣).\nوقال أبو عبيد: والذي عليه جماعة الفقهاء في قوله: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ﴾ [البقرة: ٢٢١] أن المراد الوثنيات والمجوسيات، وأنه لم ينسخ تحريمهن كتاب ولا سنةٌ. وشذَّ أبو ثورٍ عن الجماعة فأجاز مناكحة المجوس، وأكل ذبائحهم (^٤)، وهو محجوجٌ بالجماعة والتنزيل.\n_________\n(^١) ابن أبي شيبة ٣/ ٤٦٣ (١٦١٦٤).\n(^٢) ابن أبي شيبة ٣/ ٤٦٢ (١٦١٥٧).\n(^٣) ابن أبي شيبة ٣/ ٤٦٢، ٤٦٣ (١٦١٥٨، ١٦١٦٣).\n(^٤) انظر قول أبي ثور في \"المحلي\" ٩/ ٤٤٩.","vol":"25","page":344},{"text":"وروى ابن أبي شيبة، عن عبد الوهاب الثقفي، عن مثنى، عن عمرو بن شعيب، عن سعيد بن المسيب أنه قال: لا بأس أنْ يشتري الرجل المسلمُ الجارية المجوسية فيتسراها. وحدثنا عبيد الله بن موسى، عن مثنى قال: كان عطاء وطاوس وعمرو بن دينار لا يرون بأسًا أن يتسرى الرجل بالمجوسية (^١).\nقال أبو عبيد: وروي عن مجاهد، عن ابن عباس أنه قال: لا يحل مناكحة أهل الكتاب إذا كانوا حربًا، وتلى قوله تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللهِ﴾ الآية [التوبة: ٢٩] وبه قال الثوري (^٢).\nواتفق مالك وأبو حنيفة وأصحابه والشافعي: أن نكاح الحربيات في دار الحرب حلال، إلا أنهم كرهوا ذلك من أجل أن المقام له ولذريته في دار الحرب حرام عليه؛ لئلا يجري عليه وعلي ولده (حكم) (^٣) أهل الشرك (^٤).\nواختلفوا في نكاح إماء أهل الكتاب: فمنعه مالك والأوزاعي والليث والشافعي؛ لقوله تعالى: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ (^٥) [المائدة: ٥].\nقال: فهن الحرائر من اليهوديات والنصرانيات وقال: ﴿وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾ [النساء: ٢٥].\n_________\n(^١) انظر ابن أبي شيبة ٣/ ٤٧٧ (١٦٣٠٩، ١٦٣١٠).\n(^٢) انظر قول الثوري في \"الإشراف\" ١/ ٧٦.\n(^٣) من (غ).\n(^٤) انظر: \"الاستذكار\" ١٦/ ٢٧٢.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٠٦، \"الاستذكار\" ١٦/ ٢٦٢ - ٢٦٤.","vol":"25","page":345},{"text":"قال مالك: إنما أُحلَّ نكاح الإماء المؤمنات دون نكاح إماء أهل الكتاب (^١).\nوقال أبو حنيفة وأصحابه: لا بأس بنكاح إماء أهل الكتاب؛ لأن الله تعالى قد أحل الحرائر منهن والإماء تبع لهن (^٢)، وهو قول أبي ميسرة، فيما حكاه ابن المنذر (^٣)، والحجة عليهم نص التنزيل (السالف) (^٤).\nوأجمع أئمة الفتوى أنه لا يجوز وطء أمة مجوسية بملك اليمين، وأجاز ذلك طائفة من التابعين وقالوا: لأن سبي أوطاس وطئن ولم يُسلمن (^٥)، وقد سلف ردّ هذا في الجهاد.\n_________\n(^١) \"الموطأ\" ص ٣٣٤ - ٣٣٥.\n(^٢) انظر: \"مختصر الطحاوي\" ص ١٧٨.\n(^٣) حكاه عنه أيضًا ابن عبد البر في \"الاستذكار\" ١٦/ ٢٦٤.\n(^٤) من (غ).\n(^٥) نقل هذا الإجماع ابن بطال في \"شرحه\" ٧/ ٤٣٦.","vol":"25","page":346},{"text":"<span data-type='title' id=toc-3230>١٩ - باب نِكَاحِ مَنْ أَسْلَمَ مِنَ الْمُشْرِكَاتِ وَعِدَّتِهِنَّ</span>\n٥٢٨٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ، وَقَالَ عَطَاءٌ، عَنِ ابْنِ عَبَّاسٍ: كَانَ الْمُشْرِكُونَ عَلَى مَنْزِلَتَيْنِ مِنَ النَّبِيِّ - ﷺ - وَالْمُؤْمِنِينَ: كَانُوا مُشْرِكِي أَهْلِ حَرْبٍ يُقَاتِلُهُمْ وَيُقَاتِلُونَهُ، وَمُشْرِكِي أَهْلِ عَهْدٍ لَا يُقَاتِلُهُمْ وَلَا يُقَاتِلُونَهُ، وَكَانَ إِذَا هَاجَرَتِ امْرَأَةٌ مِنْ أَهْلِ الْحَرْبِ لَمْ تُخْطَبْ حَتَّى تَحِيضَ وَتَطْهُرَ، فَإِذَا طَهُرَتْ حَلَّ لَهَا النِّكَاحُ، فَإِنْ هَاجَرَ زَوْجُهَا قَبْلَ أَنْ تَنْكِحَ رُدَّتْ إِلَيْهِ، وَإِنْ هَاجَرَ عَبْدٌ مِنْهُمْ أَوْ أَمَةٌ فَهُمَا حُرَّانِ وَلَهُمَا مَا لِلْمُهَاجِرِينَ. ثُمَّ ذَكَرَ مِنْ أَهْلِ الْعَهْدِ مِثْلَ حَدِيثِ مُجَاهِدٍ: وَإِنْ هَاجَرَ عَبْدٌ أَوْ أَمَةٌ لِلْمُشْرِكِينَ أَهْلِ الْعَهْدِ لَمْ يُرَدُّوا، وَرُدَّتْ أَثْمَانُهُمْ. [فتح ٩/ ٤١٧].\n\n٥٢٨٧ - وَقَالَ عَطَاءٌ، عَنِ ابْنِ عَبَّاسٍ: كَانَتْ قَرِيبَةُ بِنْتُ أَبِي أُمَيَّةَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فَطَلَّقَهَا، فَتَزَوَّجَهَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَكَانَتْ أُمُّ الْحَكَمِ ابْنَةُ أَبِي سُفْيَانَ تَحْتَ عِيَاضِ بْنِ غَنْمٍ الْفِهْرِيِّ فَطَلَّقَهَا، فَتَزَوَّجَهَا عَبْدُ اللهِ بْنُ عُثْمَانَ الثَّقَفِيُّ. [فتح ٩/ ٤١٨].\n\nحدثنا إِبْرَاهِيمُ بْنُ مُوسَى، ثَنَا هِشَام، عَنِ ابن جُرَيْجٍ، وَقَالَ عَطَاءٌ، عَنِ ابن عَبَّاسٍ - ﵄ -: كَانَ المُشْرِكُونَ عَلَى مَنْزِلَتَيْنِ مِنَ النَّبِيِّ - ﷺ - وَالْمُؤْمِنِينَ: (كَانُوا) (^١) مُشْرِكِي أَهْلِ حَرْبٍ يُقَاتِلُهُمْ وَيُقَاتِلُونَهُ، وَمُشْرِكِي أَهْلِ عَهْدٍ لَا يُقَاتِلُهُمْ وَلَا يُقَاتِلُونَهُ، وَكَانَ إِذَا هَاجَرَتِ امْرَأَةٌ مِنْ أَهْلِ الحَرْبِ لَمْ تُخْطَبْ حَتَّى تَحِيضَ وَتَطْهُرَ، فَإِذَا طَهُرَتْ حَلَّ لَهَا النِّكَاحُ، فَإِنْ هَاجَرَ زَوْجُهَا قَبْلَ أَنْ تَنْكِحَ رُدَّتْ إِلَيْهِ، وَإِنْ هَاجَرَ عَبْدٌ مِنْهُمْ أَوْ أَمَةٌ فَهُمَا حُرَّانِ وَلَهُمَا مَا لِلْمُهَاجِرِينَ. ثُمَّ ذَكَرَ مِنْ أَهْلِ العَهْدِ\nمِثْلَ حَدِيثِ مُجَاهِدٍ: وَإِنْ هَاجَرَ عَبْدٌ أَوْ أَمَةٌ لِلْمُشْرِكِينَ أَهْلِ العَهْدِ لَمْ يُرَدُّوا، وَرُدَّتْ أَثْمَانُهُمْ.\n_________\n(^١) من (غ).","vol":"25","page":347},{"text":"وَقَالَ عَطَاءٌ، عَنِ ابن عَبَّاسٍ: كَانَتْ قَرِيبَةُ بِنْتُ أَبِي أُمَيَّةَ عِنْدَ عُمَرَ بْنِ الخَطَّابِ فَطَلَّقَهَا، فَتَزَوَّجَهَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَكَانَتْ أُمُّ الحَكَمِ بنت أَبِي سُفْيَانَ تَحْتَ عِيَاضِ بْنِ غَنْمٍ الفِهْرِيِّ فَطَلَّقَهَا، فَتَزَوَّجَهَا عَبْدُ اللهِ بْنُ عُثْمَانَ الثَّقَفِيُّ.\nهذا الحديث من أفراده، وقال أبو مسعود الدمشقي: هذا الحديث\nفي تفسير ابن جريج، عن عطاء الخراساني (عن ابن عباس) (^١).\nوكأن البخاري ظنه عطاء بن أبي رباح، وابن جريج لم يسمع التفسير من عطاء الخراساني، إنما أخذ الكتاب من ابنه ونظر فيه، وقال علي بن عبد الله المديني: سمعت هشام بن يوسف قال: قال لي ابن جريج: سألت عطاء عن التفسير من البقرة وآل عمران فقال: أعفني من هذا.\nقال هشام: وكان بعد هذا إذا قال عطاء: عن ابن عباس قال: الخراساني. قال هشام: فكتبنا ما كتبنا، ثم مللنا. قال ابن المديني: يعني: كتبنا ما كتبنا أنه عطاء الخراساني، قال عليٌّ: وإنما كتبت هذِه القصة؛ لأن محمد بن ثوركان يجعلها عطاء عن ابن عباس، فظن الذين حملوها عنه أنه ابن أبي رباح (^٢).\nفصل:\nوقريبة (^٣): هذِه بقاف مضمومة، ثم راء مفتوحة، ثم ياء مثناة تحت، ثم موحدة، ورأيتُ الدمياطي فتح القاف وكسر الراء، وهي أخت أم\n_________\n(^١) من (غ).\n(^٢) انظر: \"تهذيب الكمال\" ٢٠/ ١١٥ - ١١٧.\n(^٣) في هامش الأصل: حاشية: قريبة بفتح القاف وكسر الراء (كتبه) الدمياطي بخطه، وقد قال الذهبي في (…): لم أجد أحدًا بالضم، وفي \"القاموس\" أنها بالضم كجُهينة، وقد تفتح. [انظر \"القاموس المحيط\" ص ١٢٣ مادة: قرب].","vol":"25","page":348},{"text":"المؤمنين أم سلمة بنت أبي أمية بن المغيرة بن عبد الله بن عمر بن مخزوم، ذكرت في الصحابيات وأنها كانت حاضرة ابتناء رسول الله - ﷺ - علي أختها، وأم الحكم ذكرت فيهن أيضًا، وأنها أسلمت يوم الفتح وكانت أخت أم حبيبة ومعاوية لأبيهما.\nقال ابن عبد البر: وَلدت لعبد الله بن عثمان الثقفي عبد الرحمن المعروف بابن أم الحكم (^١)، وقال ابن سعد: أمها هند بنت عتبة بن ربيعة (^٢).\nفصل:\nإذا أسلمت المشركة وهاجرت إلى المسلمين فقد وقعت الفرقة بإسلامها بينها وبين زوجها الكافر عند جماعة الفقهاء، ووجب استبراؤها بثلاث حيض، ثم تحل للأزواج. هذا قول مالك والليث والأوزاعي وأبي يوسف ومحمد والشافعي (^٣).\nوقال أبو حنيفة: إذا خرجت الحربية إلينا مسلمة ولها زوج كافر في دار الحرب، فقد وقعت الفرقة ولا عدة عليها، (^٤) وإنما عليها استبراء رحمها بحيضة، واعتل بأن العدة إنما تكون في طلاق، وإسلامها فسخ وليس بطلاق.\nقالوا: وهذا تأويل حديث ابن عباس أنه إذا هاجرت امرأة من أهل الحرب لم تخطب حتى تحيض، ويظهر أن المراد بذلك الاستبراء، وتأويل هذا عند مالك والليث ومن وافقهما ثلاث حيض؛ لأنها قد\n_________\n(^١) \"الاستيعاب\" ٤/ ٤٨٥ - ٤٨٦.\n(^٢) \"الطبقات\" ٨/ ٢٤٠.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٣٤، \"الاستذكار\" ١٦/ ٣٢٣.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٣٤.","vol":"25","page":349},{"text":"جُعلت بالهجرة من جملة الحرائر المسلمات، ولا براءة لرحم حرة بأقل من ثلاث حيض.\nوأكثر العلماء علي أن زوجها إن هاجر مسلمًا قبل انقضاء عدتها أنه أحق بها. وسيأتي اختلافهم في ذلك في الباب بعد هذا، واتفقوا أن الأمة إذا سُبيت: أن استبراءها بحيضة.\nفصل:\nوقول ابن عباس - ﵄ -: (وإن هاجر عبد منهم أو أمة فهما حران). يريد أهل الحرب، وأما أهل العهد فيرد إليهم الثمن عوضًا منهم؛ لأنه لا يحل للمشركين تملك المسلمين ويكون وزن الثمن منهم من باب فداء أسرى المسلمين.\nوإنما لم يجز ملك العبد والأمة إذا هاجرا مسلمين من أجل ارتفاع العلة الموجبة لاسترقاق المشركين، وهي وجود الكفر منهم، فإذا أسلموا قبل القدرة عليهم وقبل الغلبة لهم وجاءونا مسلمين، كان حكمهم حكم من هاجر من مكة إلى المدينة في تمام حرمة الإسلام والحرية إن شاء الله تعالى.\nفصل:\nقال ابن المرابط: وإنما رد المهاجرات إلى أزواجهن إذا أسلموا في العدة، وكذلك فعل - ﵇ - بزينب ابنته حين ردها إلى زوجها أبي العاص بن الربيع بالنكاح الأول ولم يحدث صداقًا، وإليه ذهب مالك وجماعة من أهل العلم، محتجين بأن النكاح لا يحل بعد انعقاده إلا أن يوجب حله كتاب أو سنة أو إجماع ولا سبيل إلى حله مع التنازع.\nوأجمعوا علي ثبات عقد نكاح المشركين وأنهما لو أسلما جميعًا في","vol":"25","page":350},{"text":"وقت واحد، أقرا علي نكاحهما (^١).\nواختلفوا إذا أسلم أحدهما قبل صاحبه كما فعل بأبي العاصي، لكن الزهري لما ذكر قضية أبي العاصي. قال: كان هذا قبل أن تنزل الفرائض. وقال قتادة: قبل أن تنزل سورة براءة بقطع العهد بين المسلمين والمشركين (^٢) وقد روى عمرو بن شعيب، عن أبيه، عن جده أنه - ﵇ - ردها إليه بنكاح جديد (^٣)، وكذا قاله الشافعي، ولا خلاف أنه إذا انقضت عدتها لا سبيل له عليها إلا بنكاح جديد.\nفتبين في رواية ابن عباس -إن صحت- ردها بالنكاح الأول (^٤)، أراد علي مثل الصداق الأول. وحديث عمرو بن شعيب هذا عندنا صحيح.\nوقال محمد بن عمرو: ردها بعد ست سنين وقال الحسن: بعد سنتين (^٥).\nقلت: ذكر موسى بن عقبة في \"مغازيه\": أنها رُدت إليه قبل انقضاء العدة، وهو يؤيد قول ابن عباس ويتبين أن لا حاجة إلى تأويله، وقد رجح الحاكم وغيره قول ابن عباس علي ما ذكره عمرو بن شعيب (^٦).\n_________\n(^١) نقل الإجماع علي هذا ابن عبد البر في \"التمهيد\" ١٢/ ٢٣.\n(^٢) رواهما الطحاوي في \"شرح معاني الآثار\" ٣/ ٢٦٠.\n(^٣) رواه الترمذي (١١٤٢)، وابن ماجه (٢٠١٠)، قال الترمذي: هذا حديث في إسناده مقال. اهـ.\n(^٤) رواه أبو داود (٢٢٤٠)، والترمذي (١١٤٣)، قال الترمذي: هذا حديث ليس بإسناده بأس، ولكن لا نعرف وجه هذا الحديث ولعله قد جاء هذا من قبل داود بن الحصين من قبل حفظه. اهـ.\n(^٥) أبو داود (٢٢٤٠).\n(^٦) \"المستدرك\" ٣/ ٦٣٩.","vol":"25","page":351},{"text":"فصل:\nوقول ابن عباس: فإذا طهرت حلَّ لها النكاح ظاهره حُجة لأبي حنيفة من أن الأقراء الحيض، ومذهب مالك أنها تحل للأزواج بأول الطهر الثالث (^١) ذكره ابن التين.\nقال: وقول ابن عباس: (لم تخطب حتى تحيض وتطهر). تأوله بعض أهل العلم علي أن حيضة تجزئ من استبراء الحرَّة، ولابن القاسم في \"العتبية\" في نصرانية طلقها نصراني فتزوجت مسلمًا بعد حيضة: لا أفسخ نكاحه. قال: ومشهور مذهب مالك أن استبراء الحائض ثلاث حيض، فلعله يريد ذلك.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٨٥ - ٣٨٦.","vol":"25","page":352},{"text":"<span data-type='title' id=toc-3231>٢٠ - باب إِذَا أَسْلَمَتِ الْمُشْرِكَةُ أَوِ النَّصْرَانِيَّةُ تَحْتَ الذِّمِّيِّ أَوِ الْحَرْبِيِّ</span>\nوَقَالَ عَبْدُ الْوَارِثِ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: إِذَا أَسْلَمَتِ النَّصْرَانِيَّةُ قَبْلَ زَوْجِهَا بِسَاعَةٍ حَرُمَتْ عَلَيْهِ. وَقَالَ دَاوُدُ، عَنْ إِبْرَاهِيمَ الصَّائِغِ: سُئِلَ عَطَاءٌ عَنِ امْرَأَةٍ مِنْ أَهْلِ الْعَهْدِ أَسْلَمَتْ ثُمَّ أَسْلَمَ زَوْجُهَا فِي الْعِدَّةِ، أَهِيَ امْرَأَتُهُ؟ قَالَ: لَا، إِلاَّ أَنْ تَشَاءَ هِيَ بِنِكَاحٍ جَدِيدٍ وَصَدَاقٍ. وَقَالَ مُجَاهِدٌ: إِذَا أَسْلَمَ فِي الْعِدَّةِ يَتَزَوَّجُهَا. وَقَالَ اللهُ تَعَالَى: ﴿لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠].\nوَقَالَ الْحَسَنُ وَقَتَادَةُ فِي مَجُوسِيَّيْنِ أَسْلَمَا: هُمَا على نِكَاحِهِمَا، وَإِذَا سَبَقَ أَحَدُهُمَا صَاحِبَهُ وَأَبَى الآخَرُ بَانَتْ، لَا سَبِيلَ لَهُ عَلَيْهَا. وَقَالَ ابْنُ جُرَيْجٍ: قُلْتُ لِعَطَاءٍ: امْرَأَةٌ مِنَ الْمُشْرِكِينَ جَاءَتْ إِلَى الْمُسْلِمِينَ، أَيُعَاوَضُ زَوْجُهَا مِنْهَا، لِقَوْلِهِ تَعَالَى ﴿وَآتُوهُمْ مَا أَنْفَقُوا﴾ [الممتحنة: ١٠]؟ قَالَ: لَا، إِنَّمَا كَانَ ذَاكَ بَيْنَ النَّبِيِّ - ﷺ - وَبَيْنَ أَهْلِ الْعَهْدِ. وَقَالَ مُجَاهِدٌ: هَذَا كُلُّهُ فِي صُلْحٍ بَيْنَ النَّبِيِّ - ﷺ - وَبَيْنَ قُرَيْشٍ.\n\n٥٢٨٨ - حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ.\nوَقَالَ إِبْرَاهِيمُ بْنُ الْمُنْذِرِ: حَدَّثَنِي ابْنُ وَهْبٍ، حَدَّثَنِي يُونُسُ، قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: كَانَتِ الْمُؤْمِنَاتُ إِذَا هَاجَرْنَ إِلَى النَّبِيِّ - ﷺ - يَمْتَحِنُهُنَّ بِقَوْلِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ﴾ إِلَى آخِرِ الآيَةِ. قَالَتْ عَائِشَةُ: فَمَنْ أَقَرَّ بِهَذَا الشَّرْطِ مِنَ الْمُؤْمِنَاتِ فَقَدْ أَقَرَّ بِالْمِحْنَةِ، فَكَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَقْرَرْنَ بِذَلِكَ مِنْ قَوْلِهِنَّ","vol":"25","page":353},{"text":"قَالَ لَهُنَّ رَسُولُ اللهِ - ﷺ -: «انْطَلِقْنَ فَقَدْ بَايَعْتُكُنَّ». لَا وَاللهِ مَا مَسَّتْ يَدُ رَسُولِ اللهِ - ﷺ - يَدَ امْرَأَةٍ قَطُّ، غَيْرَ أَنَّهُ بَايَعَهُنَّ بِالْكَلَامِ، وَاللهِ مَا أَخَذَ رَسُولُ اللهِ - ﷺ - عَلَى النِّسَاءِ إِلاَّ بِمَا أَمَرَهُ اللَّهُ يَقُولُ لَهُنَّ إِذَا أَخَذَ عَلَيْهِنَّ: «قَدْ بَايَعْتُكُنَّ». كَلَامًا. [انظر: ٢٧١٣ - مسلم: ١٨٦٦ - فتح ٩/ ٤٢٠].\n(وَقَالَ عَبْدُ الوَارِثِ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -: إِذَا أَسْلَمَتِ النَّصْرَاييَّةُ قَبْلَ زَوْجِهَا بِسَاعَةٍ حَرُمَتْ عَلَيْهِ). هذا أسنده ابن أبي شيبة، عن عباد بن العوام، عن خالد به، وقال: فهي أملك بنفسها. قال: وحدثنا وكيع، عن سفيان، عن سالم، عن سعيد بن جبير، عن ابن عباس قال: يفرق بينهما (^١).\nثم قال البخاري: وَقَالَ دَاوُدُ، عَنْ إِبْرَاهِيمَ الصَّائِغِ: سُئِلَ عَطَاءٌ عَنِ امْرَأَةٍ مِنْ أَهْلِ العَهْدِ أَسْلَمَتْ ثُمَّ أَسْلَمَ زَوْجُهَا فِي العِدَّةِ، أَهِيَ امْرَأَتُهُ؟ قَالَ: لَا، إِلَّا أَنْ تَشَاءَ هِيَ بِنِكَاحٍ جَدِيدٍ وَصَدَاقٍ.\nهذا أخرج معناه ابن أبي شيبة عن عباد بن العوام، عن حجاج، عن عطاء في النصرانية تسلم تحت زوجها قال: يفرق بينهما.\nوحدثنا عبد الرحمن المحاربي، عن ليث، عن عطاء وطاوس ومجاهد في نصراني يكون تحته نصرانية فتسلم، قالوا: إن أسلم معها فهي امرأته، وإن لم يسلم فرق بينهما (^٢).\nثم قال البخاري: وَقَالَ مُجَاهِدٌ: إِذَا أسْلَمَ في العِدَّةِ يَتَزَوَّجُهَا. وَقَالَ اللهُ تَعَالَي: ﴿لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠].\n_________\n(^١) ابن أبي شيبة ٤/ ١٠٩، ١١٠ (١٨٢٩١، ١٨٣٠٠) وليس في الأخير ذكر لابن عباس.\n(^٢) ابن أبي شيبة ٤/ ١٠٩ (١٨٢٩٣، ١٨٢٩٤).","vol":"25","page":354},{"text":"وَقَالَ الحَسَنُ وَقَتَادَةُ في مَجُوسِيَّيْنِ أَسْلَمَا: هُمَا عَلَى نِكَاحِهِمَا، وَإِذَا سَبَقَ أَحَدُهُمَا صَاحِبَهُ وَأَبَى الآخَرُ بَانَتْ، لَا سبِيلَ لَهُ عَلَيْهَا\nوهذا أخرجه ابن أبي شيبة أيضًا، عن عبد الأعلى، عن سعيد، عن قتادة، عن الحسن وعكرمة وكتاب عمر بن عبد العزيز بلفظ: إذا سبق أحدهما -يعني: المجوسيين- صاحبه بالإِسلام فلا سبيل له عليها إلا بخطبة.\nوحدثنا ابن عليه، عن يونس، عن الحسن: إذا أسلما فهما علي نكاحهما (^١).\nوَقَالَ ابن جُرَيْجٍ: قُلْتُ لِعَطَاءٍ: امْرَأَة مِنَ المُشْرِكِينَ جَاءَتْ إِلَى المُسْلِمِينَ، أَيُعَاوَضُ زَوْجُهَا مِنْهَا لِقَوْلِهِ تَعَالَي ﴿وَآتُوهُمْ مَا أَنْفَقُوا﴾ [الممتحنة: ١٠]؟ قَالَ: لَا، إِنَّمَا ذلك بَيْنَ النَّبِيِّ - ﷺ - وَبَيْنَ أَهْلِ العَهْدِ. وَقَالَ مُجَاهِدٌ: هذا كُلُّهُ في الصُّلْحِ بَيْنَ النَّبِيِّ - ﷺ - وَبَيْنَ قُرَيْشٍ.\nثم قال البخاري: حَدَّثنَا ابن بُكَيْرٍ، ثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ.\nوَقَالَ إِبْرَاهِيمُ بْنُ المُنْذِرِ: حَدَّثَنِي ابن وَهْبٍ، حَدَّثَنِي يُونُسُ، عن شِهَاب: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قالَتْ: كَانَتِ المُؤْمِنَاتُ إِذَا هَاجَرْنَ إِلَى النَّبِيِّ - ﷺ - يَمْتَحِنُهُنَّ بِقَوْلِ اللهِ تَعَالَي: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ﴾ إلى آخِرِ الآيَةِ. قَالَتْ عَائِشَةُ: فَمَنْ أَقَرَّ بهذا الشَّرْطِ مِنَ المُؤْمِنَاتِ فَقَدْ أَقَرَّ بِالْمِحْنَةِ، وكَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَقْرَرْنَ بِذَلِكَ مِنْ قَوْلِهِنَّ قَالَ لَهُنَّ رَسُولُ اللهِ - ﷺ -: \"انْطَلِقْنَ فَقَدْ بَايَعْتُكُنَّ\". لَا والله مَا مَسَّتْ يَدُ\n_________\n(^١) ابن أبي شيبة ٤/ ١١٨ (١٨٣٩١، ١٨٣٩٢).","vol":"25","page":355},{"text":"رَسُولِ اللهِ - ﷺ - يَدَ امْرَأَةٍ قَطُّ، غَيْرَ أَنَّهُ بَايَعَهُنَّ بِالْكَلَامِ، والله مَا أَخَذَ رَسُولُ اللهِ - ﷺ - على النِّسَاءِ إِلَّا بِمَا أَمَرَ اللهُ يَقُولُ لَهُنَّ إِذَا أَخَذَ عَلَيْهِنَّ: \"قَدْ بَايَعْتُكُنَّ\". كَلَامًا.\nولما ذكر الإسماعيلي حديث أبي الطاهر عن ابن وهب أخبرني يونس، عن ابن شهاب قال: قال عقيل: سئل ابن شهاب عن قول الله تعالى: ﴿إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ﴾ [الممتحنة: ١٠] فقال: أخبرني عروة، عن عائشة قالت .. الحديث. ثم قال: هذا حديث يونس وحديث عقيل قريب منه.\nقال: وأخبرنا ابن زيدان، حدثني أبو كريب، حدثنا رشدين، عن عقيل، قال: ورشدين ليس من شرط البخاري، علي أن أحمد بن حنبل قال: رشدين أرجو أنه ليس بحديثه بأس، أو قال: هو صالح الحديث (^١). والذي ذهب إليه ابن عباس وعطاء في هذا الباب أن إسلام النصرانية قبل زوجها فاسخ لنكاحها؛ لعموم قوله تعالى: ﴿لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠]. فلم يخصص تعالى وقت العدة من غيره.\nوقال ابن عباس: إن الإسلام يعلو ولا يُعلى، لا يعلو النصراني المسلمة (^٢).\nوروي مثله عن عمر بن الخطاب، وهو قول طاوس، وإليه ذهب أبو ثور.\n_________\n(^١) انظر: \"تهذيب الكمال\" ٩/ ١٩٣.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٢٥٧ بلفظ: الإسلام يعلو ولا يُعلي، وقال الحافظ في \"الفتح\" ٩/ ٤٢١: وسنده صحيح. اهـ، وروى الجزء الأخير عبد الرزاق ٦/ ٨٣ (١٠٠٨٠).","vol":"25","page":356},{"text":"وقالت طائفة: إذا أسلم في العدة تزوجها. هذا قول مجاهد، وقتادة. (وبه) (^١) قال مالك، والأوزاعي، والشافعي، وأحمد، وإسحاق، وأبو عبيد.\nوقالت طائفة: إذا أسلمت عُرض على زوجها الإسلام، فإن أسلم فهما علي نكاحهما، وإن أبى أن يُسلم فُرِّقَ بينهما.\nوهو قول الثوري والزهري، وبه قال أبو حنيفة: إذا كانا في دار الإسلام، وأما إذا كانا في دار الحرب فأسلمت وخرجت إلينا فقد بانت منه بافتراق الدارين. وفيه قول آخر يروى عن عمر أنه خَيَّر نصرانية أسلمت وزوجها نصراني إن شاءت فارقته، وإن شاءت أقامت معه (^٢).\nقال ابن المنذر: والقول الأول عندي أصح الأقاويل (^٣). قال ابن بطال: وإليه أشار البخاري في تلاوته: ﴿لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠] يعني: ما دام الزوج كافرًا (^٤).\nقال ابن المنذر: وأجمع عوام أهل العلم علي أن النصراني إذا أسلم قبل امرأته أنهما علي نكاحهما إذ جائز له أن يبتدئ نكاحهما لو لم يكن له زوجة. وكذلك أجمعوا أنهما لو أسلما معًا أنهما علي نكاحهما (^٥).\n_________\n(^١) من (غ).\n(^٢) رواه عبد الرزاق ٦/ ٨٤ (١٠٠٨٣).\n(^٣) انظر هذِه المسألة في \"مختصر اختلاف العلماء\" ٢/ ٣٣٥ - ٣٣٨، \"الإشراف\" ١/ ١٨٧ - ١٨٨، \"المغني\" ١٠/ ٨.\n(^٤) \"شرح ابن بطال\" ٧/ ٤٣٩.\n(^٥) \"الإشراف\" ١/ ١٨٧.","vol":"25","page":357},{"text":"فصل:\nوأما قول الحسن وقتادة أن الوثنيين إذا أسلما معًا أنهما على نكاحهما، فهو إجماع من العلماء. واختلفوا إذا سبق أحدهما الآخر بالإِسلام، فقالت طائفة: تقع الفرقة بإسلام من أسلم منهما. وقاله - غير الحسن وقتادة- عكرمة، وطاوس، ومجاهد (^١).\nوقالت طائفة: إذا أسلم المتخلف منهما عن الإسلام قبل انقضاء عدة المرأة فهما على النكاح. هذا قول الزهري، والشافعي، وأحمد، وإسحاق، (^٢) ولم يراعوا من سبق بالإِسلام إذا اجتمع إسلامهما في العدة كما كان صفوان بن أمية، وعكرمة بن أبي جهل أحق بزوجتيهما لما أسلما في العدة.\nواحتج الشافعي بأن أبا سفيان بن حرب أسلم قبل امرأته هند، وكان إسلامه بمر الظهران، ثم رجع إلى مكة، وهند بها كافرة، ثم أسلمت بعد أيام، فأقرا على نكاحهما في الشرك، لأن عدتها لم تنقض. وكذلك حكيم ابن حزام أسلم قبل امرأته، ثم أسلمت بعد فكانا على نكاحهما (^٣).\nوقال مالك والكوفيون: إذا أسلم الرجل منهما قبل امرأته تقع الفرقة بينهما في الوقت إذا عرض عليها الإسلام فلم تسلم، واحتج مالك بقوله تعالى: ﴿وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ﴾ [الممتحنة: ١٠] فلا يجوز التمسك بعصمة المجوسية؛ لأن الله تعالى لم يُرد بالكوافر في هذِه الآية أهل الكتاب، بدليل إباحة تزويج نساء أهل الكتاب، فلما كانت مجوسية\n_________\n(^١) انظر: \"المغني\" ١٠/ ٨.\n(^٢) انظر: \"الاستذكار\" ١٦/ ٣٢٣، \"الأم\" ٥/ ٣٩، \"المغني\" ١٠/ ٨.\n(^٣) \"الأم\" ٥/ ٣٩.","vol":"25","page":358},{"text":"غير جائز ابتداء العقد عليها، فلذلك لا يجوز التمسك بها؛ لأن ما لا يجوز الابتداء عليه لا يجوز التمسك به إذا طرأ على النكاح.\nوذهب مالك إلى أنه إن أسلمت الوثنية قبل زوجها، فإن أسلم في عدتها فهو أحق بها (^١).\nوعند الكوفيين يُعرض على الزوج الإسلام في الوقت، كما يعرض على المرأة إذا أسلمت، ولم يراعوا انقضاء عدة فيها (^٢).\nواحتج مالك في اعتبار العدة في إسلام المرأة قبل زوجها بما رواه في \"الموطأ\" عن ابن شهاب أنه قال: لم يبلغنا أن امرأة هاجرت إلى رسول الله - ﷺ - وزوجها كافر مقيم بدار الحرب إلا فرقت هجرتها بينها وبين زوجها، إلا أن يقدم زوجها مهاجرًا قبل أن تنقضي عدتها (^٣).\nفهذا من جهة الآية.\nوأما من جهة القياس، فإن إسلامه بمنزلة الارتجاع، فلما كان له الارتجاع في الطلاق فكذلك إذا أسلم؛ لأن إسلامه فعله والرجعة فعله، فاشتبها لهذِه العلة (^٤). ولم يجب عند الكوفيين مراعاة العدة؛ لأن العدة إنما تكون في طلاق، والكفر فرق بينهما وفسخ نكاحهما كالمرتد ولم يعلموا الآثار التي عند أهل المدينة وباعتبار العدة إذا أسلمت المرأة قبل زوجها.\nواحتج أهل المقالة الأولى في أن النكاح يفسخ بالإِسلام إذا أسلم بقوله تعالى: ﴿وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ﴾ [الممتحنة: ١٠] قالوا: فكل\n_________\n(^١) انظر: \"الاستذكار\" ١٦/ ٣٢٣.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٣٥ - ٣٣٦.\n(^٣) \"الموطأ\" ص ٣٣٧.\n(^٤) انظر: \"التمهيد\" ١٢/ ٢٧ بتصرف.","vol":"25","page":359},{"text":"امرأة لا يجوز للمسلم ابتداء عقد نكاحها فلا يجوز له أن يتمسك بذلك النكاح، ولا ترجع إليه في عدة ولا غير عدة إلابنكاح مستأنف؛ لأن الله كما حرم على المشركين نكاح المسلمات ونهى المسلمين عن نكاح المشركات فكان ابتداؤه في معنى استدامته.\nفصل:\nوقول عطاء ومجاهد: إذا جاءت امرأة من المشركين إلى المسلمين أنه لا يعطى زوجها المشرك عوض صداقها؛ لأن ذلك إنما كان في عهد بين رسول الله - ﷺ - وبين المشركين، وعلى ذلك انعقد الصلح بينهم، ولو كانوا أهل حرب لرسول الله - ﷺ - لم يجز رد شيء مما أنفقوا إليهم، وكذلك قال الشعبي في قوله تعالى: ﴿وَإِنْ فَاتَكُمْ شَيْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ﴾ [الممتحنة: ١١]: أنها منسوخة.\nفصل:\nلما ذكر ابن التين قول ابن عباس: لعله يريد غير المدخول بها قال: ومذهب مالك أنه أحق بها ما دامت في العدة إذا كانت مدخولًا بها. وسواء كانت مجوسية أو نصرانية (^١) قال: واختلف إذا أسلم عقب إسلامها ولم تكن مدخولًا بها، هل يكون أحق بها وإن تقدم إسلامه وهي وثنية أو مجوسية؟\nقال أشهب: هو أحق بها مادامت في العدة (^٢).\nوقال مالك: يُعرض عليها الإسلام فإن أسلمت وإلا فرق بينهما (^٣).\n_________\n(^١) انظر: \"المدونة\" ٢/ ٢١٢.\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ٥٩١.\n(^٣) \"المدونة\" ٢/ ٢١٢.","vol":"25","page":360},{"text":"قال: واختلف قوله إذا عرض عليها الإسلام وأبت. ففي \"المدونة\" يفرق بينهما (^١). وعند محمد يعرض عليها اليومين والثلاث (^٢).\nقال: واختلف إذا غفل عنها بعرض الإسلام ثم أسلمت: ففي \"المدونة\" الشهر وأكثر منه قليل قريب (^٣) وقال محمد: (إذا) (^٤) غفل عنها شهرًا برئ منها (^٥).\n_________\n(^١) \"المدونة\" ٢/ ٢١٢.\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ٥٩١.\n(^٣) \"المدونة\" ٢/ ٢١٢.\n(^٤) من (غ).\n(^٥) لم أقف عليه إلا من قول ابن القاسم كما في \"النوادر والزيادات\" ٤/ ٥٩١، \"المنتقي\" ٣/ ٣٤٦.","vol":"25","page":361},{"text":"<span data-type='title' id=toc-3232>٢١ - باب قَوْلِ اللهِ تَعَالَى: ﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ﴾ إِلَى قَوْلِهِ ﴿سَمِيعٌ عَلِيمٌ﴾ [البقرة: ٢٢٦ - ٢٢٧]</span>\nفَاءُوا: رَجَعُوا.\n\n٥٢٨٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ، عَنْ حُمَيْدٍ الطَّوِيلِ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: آلَى رَسُولُ اللهِ - ﷺ - مِنْ نِسَائِهِ، وَكَانَتِ انْفَكَّتْ رِجْلُهُ، فَأَقَامَ فِى مَشْرُبَةٍ لَهُ تِسْعًا وَعِشْرِينَ، ثُمَّ نَزَلَ، فَقَالُوا: يَا رَسُولَ اللهِ، آلَيْتَ شَهْرًا. فَقَالَ: «الشَّهْرُ تِسْعٌ وَعِشْرُونَ». [انظر: ٣٧٨ - مسلم: ٤١١ - فتح ٩/ ٢٥].\n\n٥٢٩٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ - ﵄ - كَانَ يَقُولُ فِي الإِيلَاءِ الَّذِى سَمَّى اللهُ: لَا يَحِلُّ لأَحَدٍ بَعْدَ الأَجَلِ إِلاَّ أَنْ يُمْسِكَ بِالْمَعْرُوفِ، أَوْ يَعْزِمَ بِالطَّلَاقِ، كَمَا أَمَرَ اللهُ -﷿-. [فتح ٩/ ٤٢٦].\n\n٥٢٩١ - وَقَالَ لِي إِسْمَاعِيلُ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ إِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ يُوقَفُ حَتَّى يُطَلِّقَ، وَلَا يَقَعُ عَلَيْهِ الطَّلَاقُ حَتَّى يُطَلِّقَ. وَيُذْكَرُ ذَلِكَ عَنْ عُثْمَانَ وَعَلِىٍّ وَأَبِي الدَّرْدَاءِ وَعَائِشَةَ وَاثْنَيْ عَشَرَ رَجُلًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ -.\n\nساق فيه عن حميد، عن أنس - ﵁ - أنه سمعه يَقُولُ: آلَي رَسُولُ اللهِ - ﷺ - منْ نِسَائِهِ، وَكَانَتِ انْفَكَّتْ رِجْلُهُ، فَأَقَامَ فِي مَشْرُبَةٍ لَهُ تِسْعًا وَعِشْرِينَ، ثُمَّ نَزَلَ، فَقَالُوا: يَا رَسُولَ اللهِ، آلَيْتَ شَهْرًا. فَقَالَ: \"الشَّهْرُ تِسْعٌ وَعِشْرُونَ\".\nوعن ابن عمر - ﵄ - أنه كَانَ يَقُولُ فِي الإِيلَاءِ الذِي سَمَّي اللهُ تعالى: لَا يَحِلُّ لأَحَدٍ بَعْدَ الأَجَلِ إِلَّا أَنْ يُمْسِكَ بِالْمَعْرُوفِ، أَوْ يَعْزِمَ الطَّلَاقَ، كَمَا أَمَرَ اللهُ -﷿-.\nوَقَالَ لِي إِسْمَاعِيلُ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - رضي الله","vol":"25","page":362},{"text":"عنه -: إِذَا مَضَتْ أَرْبَعَةُ أَشهُرٍ يُوقَفُ حَتَّى يُطَلِّقَ، وَلَا يَقَعُ عَلَيْهِ الطَّلَاقُ حَتَّى يُطَلِّقَ. وَيُذْكَرُ ذَلِكَ عَنْ عُثْمَانَ وَعَلِيٍّ وَأَبِي الدَّرْدَاءِ وَعَائِشَةَ وَاثْنَي عَشَرَ رَجُلًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - ﵃ -.\nالشرح:\nهذا باب الإيلاء، وقد ترجم به كذلك ابن بطال في \"شرحه\" (^١)، وهو في اللغة: الحَلِف يقال: آلي يؤلي إيلاء وألية: حلف.\nوفي قراءة أُبي وابن عباس: ﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ﴾ قالا: (يقسمون). وقال ابن عباس: كل يمين منعت جماعًا فهي إيلاء (^٢).\nوقال ابن المنذر: وهو قول كل من أحفظ عنه من أهل العلم (^٣)، واختلف في الإيلاء المذكور في القرآن كما سيأتي.\nوحديث إيلائه سلف مطولًا من حديث ابن عباس - ﵄ -، وليس هو مما عقد له الباب.\nوقوله: (وقال لي إسماعيل). هو مما أخذه عنه في حال المذاكرة كما سلف غير مرة. وقد أخرجه في \"الموطأ\" من رواية يحيي وغيره عن مالك (^٤). وفي رواية معن والقعنبي: إذا مضت الأربعة الأشهر وقف حتى يفيء أو يطلق، ولا يقع عليه الطلاق إذا مضت الأربعة الأشهر حتى يوقف.\nوكذا رواه مَعْمر، عن أيوب، عن نافع، عنه.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤٤٢.\n(^٢) رواه البيهقي ٧/ ٣٨١.\n(^٣) \"الإشراف\" ١/ ٢٠٤.\n(^٤) \"الموطأ\" برواية يحيي (٣٤٤).","vol":"25","page":363},{"text":"وفي \"الغرائب\" للدارقطني -من حديث بكر بن الشرود- قال: وتفرد به عن مالك -وليس بالقوي- عن نافع، عن ابن عمر أنه - ﵇ - آلى من نسائه، فدخل على عائشة - ﵂ - فقالت: إنما كنت أقسمت شهرًا فقال: \"إذا مضى من الشهر تسع وعشرون يومًا فقد مضى الشهر\".\nوما ذكره عن عثمان فمن بعده بصيغة تمريض (أسانيدهم) (^١) جيدة أخرجها ابن أبي شيبة، قال في الأول: حدثنا ابن علية، عن مسعر، عن حبيب بن أبي ثابت، عن طاوس، عن عثمان، وطاوس أدرك زمن عثمان (^٢). ورواه أيضًا بإسناد جيد عنه.\nوعن زيد بن ثابت: إذا مضت أربعة أشهر فهي تطليقة، وهي أملك بنفسها (^٣).\nقال ابن عبد البر: وهذا هو الصحيح عن عثمان (^٤).\nوأثر علي أخرجه (^٥)، عن ابن عيينة، عن الشيباني، عن الشعبي، عن عمرو بن سلمة، عنه.\nوحدثنا وكيع، عن سفيان، عن الشيباني، عن بكير بن الأخنس، عن مجاهد، عن عبد الرحمن بن أبي ليلى، عنه (^٦). وقال ابن عبد البر: هذا حديث صحيح (^٧).\n_________\n(^١) في هامش الأصل: الوجه أسانيدها أو أسانيدهن.\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ١٣٣ (١٨٥٥٧).\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ١٣١ (١٨٥٣٦).\n(^٤) \"الاستذكار\" ١٧/ ٨٦.\n(^٥) يعني: ابن أبي شيبة.\n(^٦) ابن أبي شيبة ٤/ ١٣٢ (١٨٥٥٣، ١٨٥٥٤) وفيه: عن الشيباني عن عمرو بن سلمة بن حرب أن عليًّا …\n(^٧) \"الاستذكار\" ١٧/ ٨٦.","vol":"25","page":364},{"text":"وأثر أبي الدرداء أخرجه، عن عبيد الله بن موسى، عن أبان العطار، عن قتادة، عن سعيد بن المسيب، عنه.\nوأثر عائشة أخرجه عن وكيع، عن حسن بن فرات، عن ابن أبي مليكة، عنها (^١).\nوالتعليق عن الاثني عشر سلف منه ما تقدم عن زيد بن ثابت.\nوأخرج ابن أبي شيبة، عن ابن فضيل، عن الأعمش، عن حبيب قال: سألت سعيدًا أمير مكة عن الإيلاء؛ فقال: كان ابن عباس يقول: إذا مضت أربعة أشهر ملكت نفسها، وكان ابن عمر يقول ذلك. وحدثنا ابن علية، عن أيوب، عن أبي قلابة أن النعمان بن بشير آلي من امرأته؛ فقال ابن مسعود: إذا مضت أربعة أشهر فقد بانت منه بطلقة (^٢).\nوذكره ابن المنذر عن عمر، وابنه، وعثمان، وعلي، وعائشة، وأبي الدرداء. وعنه أيضًا عن سهيل بن أبي صالح، عن أبيه قال: سألت اثني عشر رجلًا من أصحاب رسول الله - ﷺ - عن المؤلي، .. الحديث (^٣).\nوفي \"جامع الترمذي\" من حديث الشعبي، عن مسروق، عن عائشة - ﵂ -: آلي - ﵇ - من نسائه، وحرم فجعل الحرام حلالًا وجعل في اليمين كفارة. قال وهو عن الشعبي أن النبي - ﷺ - .. أصح (^٤).\nقال: وروي عن عائشة أنها قالت: أقسم رسول الله - ﷺ - من نسائه (^٥).\n_________\n(^١) ابن أبي شيبة ٤/ ١٣٣، ١٣٤ (١٨٥٦٣، ١٨٥٧٢).\n(^٢) ابن أبي شيبة ٤/ ١٣١ (١٨٥٣٧، ١٨٥٤٠).\n(^٣) \"الإشراف\" ١/ ٢٠٨.\n(^٤) الترمذي (١٢٠١).\n(^٥) السياق يدل علي أنه عند الترمذي هذا اللفظ، وليس كذلك، فقد رواه بهذا اللفظ النسائي ٤/ ١٣٦ - ١٣٧، وابن ماجه (٢٠٥٩).","vol":"25","page":365},{"text":"وفي \"سنن ابن ماجه\" من حديث عكرمة بن عبد الرحمن، عن أم سلمة أنه - ﵇ - آلى من بعض نسائه شهرًا، فلما كان تسعة وعشرين راح أو غدا، فقيل: يا رسول الله، إنما مضى تسع وعشرون؛ فقال. \"الشهر تسع وعشرون\" (^١).\nوعبارة أبي محمد ابن حزم: صح أنه - ﵇ - آلي من نسائه شهرًا، فهجرهن كلهن شهرًا، ثم راجعهن (^٢).\nإذا تقرر ذلك؛ فقد أسلفنا مدلول الإيلاء وقراءةَ: ﴿لِلَّذِينَ يُؤْلُونَ﴾ قالا: (^٣) (يقسمون). أي: على الامتناع من نسائهم؛ لأنه لا يقال: آليت من كذا، إنما يقال: آليت على كذا، آليت لأفعلن كذا، لكنه [لما كان] (^٤) معناه: آلي ليمتنعن من امرأته، وكثر استعماله، حذف ذلك لدلالة الكلام (^٥) عليه. وقيل: آلى من امرأته، حكي هذا الفضل ابن سلمة عن بعض النحاة فيما ذكره الباجي في \"منتقاه\" عنه (^٦).\nوالفراء قال: إن (من) هنا بمعنى (علي)، معناه: يُؤلون علي نسائهم.\nواختلف العلماء في الإيلاء المذكور في القرآن، قال ابن المنذر: فروي عن ابن عباس: لا يكون موليًا حتى يحلف ألا يمسها أبدًا. وقالت طائفة: الإيلاء إنما هو آلى؛ حلف ألا يطأ أكثر من أربعة أشهر. هذا قول مالك، والشافعي، وأحمد، وأبي ثور، فإن حلف على أربعة أشهر فما دونها لم يكن موليًا، وكان هذا عندهم يمينًا\n_________\n(^١) ابن ماجه (٢٠٦١).\n(^٢) \"المحلى\" ١٠/ ٤٣.\n(^٣) أي: أُبي بن كعب، وابن عباس كما سبق.\n(^٤) زيادة يقتضيها السياق لإتمام المعنى، من \"المنتقي\".\n(^٥) \"الاستذكار\" ١٧/ ٨٦.\n(^٦) \"المنتقى\" ٤/ ٢٦.","vol":"25","page":366},{"text":"محضًا، لو وطئ في هذِه اليمين حنث ولزمت الكفارة. وإن لم يطأ حتى انقضت المدة لم يكن عليه شيء كسائر الأيمان. وقال الثوري، والكوفيون: هو أن يحلف علي أربعة أشهر فصاعدًا وهو قول عطاء.\nوقالت طائفة: إذا حلف ألا يقرب امرأته يومًا أو أقل أو أكثر لم يطأها أربعة أشهر بانت منه بالإيلاء، روي هذا عن ابن مسعود، والنخعي، وابن أبي ليلى، والحكم، وبه قال إسحاق (^١). واعتل أهل هذِه المقالة؛ فقالوا إذا آلي منها أكثر من أربعة أشهر فقد صار موليًا ولزمه أن يفيء بعد التربص أو يطلق؛ لأنه قصد الإضرار باليمين. وهذا المعنى موجود في المدة القصيرة.\nقال ابن المنذر: وأنكر هذا القول أكثر أهل العلم، وقالوا: لا يكون الإيلاء أقل من أربعة أشهر (^٢).\nقال ابن عباس: كان إيلاء أهل الجاهلية السنة والسنتين وأكثر، فَوَقَّتَ اللهُ لهم أربعة أشهر، فمن كان إيلاؤه أقل من أربعة أشهر فليس بإيلاء (^٣).\nوفي \"الاستذكار\" عن القاسم: أن رجلًا كان يولي من امرأته سنة. وفي رواية أن عائشة - ﵂ - أمرت رجلًا بعد عشرين شهرًا أن يفيء أو يطلق.\n_________\n(^١) انظر: \"الاستذكار\" ١٧/ ١٠٤ - ١٠٥، \"الإشراف\" ١/ ٢٠٤، \"مختصر اختلاف العلماء\" ٢/ ٤٧٣.\n(^٢) \"الإشراف\" ١/ ٢٠٤.\n(^٣) رواه سعيد بن منصور في \"سننه\" ٢/ ٢٧، الطبراني في \"الكبير\" ١١/ ١٥٨ - ١٥٩، البيهقي في \"السنن\" ٧/ ٣٨١.","vol":"25","page":367},{"text":"وليس في حديث أنس إيلاء بأربعة أشهر، وإنما فيه أنه حلف أن لا يجامع نساءه شهرًا فبرَّ يمينه وترك إتمامه.\nواحتج الكوفيون فقالوا: جعل الله التربص في الإيلاء أربعة أشهر، كما جعل في عدة الوفاة أربعة أشهر وعشرًا، وفي عدة الطلاق ثلاثة قروء بلا تربص بعدها. قالوا: فيجب بعد المدة سقوط الإيلاء، ولا يسقط إلا بالفيء، وهو الجماع في داخل المدة. والطلاق بعد انقضاء الأربعة الأشهر.\nواحتج أصحاب مالك فقالوا: جعل الله للمولي تربص أربعة أشهر؛ فهي له بكمالها لا اعتراض للزوجة عليه. كما أن الدين المؤجل لا يستحق صاحبه المطالبة به إلا بعد تمام الأجل (^١). وتقدير الكوفيين للآية: فإن (فاءوا فيهن) (^٢). وتقدير المدنيين: فإن فاءوا بعدهن. قال إسماعيل: ولا يخلو التخيير الذي جعل للمولي في الفيء أو الطلاق أن يكون في الأربعة أشهر أو بعدها، فإن كان فيها فقد بعضوه من الأجل الذي ضربه الله له، وإن قالوا: بعدها -وهو ظاهر القرآن- صاروا إلى قولنا، وكذلك قوله تعالى: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ [البقرة: ٢٣٤] إلى قوله: ﴿بِالْمَعْرُوفِ﴾. فليس يجوز لها أن تعمل في نفسها شيئًا بالمعروف -وهو التزويج- إلا بعد تمام الأجل المضروب لها. وكل من أجل له أجل فلا سبيل عليه في الأجل وإنما عليه السبيل بعده، فنحن وهم مجمعون علي صاحب الدين أنه كذلك. وعلى العنين إذا ضُرب له أجل سنة أنه لا سبيل عليه قبل تقضيها، فإن وطئ\n_________\n(^١) انظر: \"الاستذكار\" ١٧/ ١٠٥ - ١٠٦.\n(^٢) في الأصل، (غ): فارقهن، والمثبت هو الصواب.","vol":"25","page":368},{"text":"من غير أن يؤخذ بذلك سقط عنه حكم العنة، وإلا فيفرق يينه وبينها، فكذلك المولي لا سبيل عليه في المدة. فإن وطئ فيها من غير أن يؤخذ بذلك سقط عنه الإيلاء، وإن لم يطأ حتى انقضت أخذه الحاكم بالطلاق، فإن لم يطلق فرق بينهما الحاكم (^١).\nقال ابن المنذر: وأجمع كل من نحفظ عنه العلم أن الفيء هو الجماع لمن لا عذر له، فإن كان له عذر فيجزئه فيئه بلسانه وقلبه.\nوقال بعضهم: إذا أشهد على فيئه في حال العذر أجزأه (^٢)، وخالف الجماعة سعيد بن جبير؛ فقال: الفيء الجماع، لا عذر له إلا أن يجامع وإن كان في سفر أو بحر (^٣).\nفصل:\nوأوجب أكثر أهل العلم الكفارة عليه إذا فاء بجماع امرأته، روي هذا عن ابن عباس، وزيد بن ثابت، وهو قول النخعي، وابن سيرين، ومالك والثوري، والكوفيين، والشافعي، وعامة الفقهاء.\nوقالت طائفة: إذا فاء فلا كفارة عليه، هذا قول الحسن. وقال النخعي: كانوا يقولون: إذا فاء فلا كفارة عليه (^٤).\nوقال إسحاق بن راهويه: قال بعض أهل التأويل في قوله: ﴿فَإِنْ فَاءُوا﴾ الآية [البقرة: ٢٢٦] يعني: اليمين التي حنثوا فيها. وهو مذهب في الأيمان لبعض التابعين فيمن حلف علي بر وتقوى وباب من الخير\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٤٤.\n(^٢) \"الإشراف\" ١/ ٢٠٧.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٦/ ٤٦٢ (١١٦٧٨) وفيه: أو (سجن) بدلا من أو (بحر).\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٨٠، \"الإشراف\" ١/ ٢٠٨.","vol":"25","page":369},{"text":"ألا يفعله، فإنه يفعله ولا كفارة عليه، وهو ضعيف ترده السنة الثابتة عن رسول الله - ﷺ -: \"فليكفر عن يمينه، وليأت الذي هو خير\" (^١).\nفصل:\nوما ذكره البخاري عن ابن عمر أن المولي يوقف حتى يطلق، وذكره عن اثني عشر رجلًا من الصحابة، وقال سليمان بن يسار: كان تسعة عشر رجلًا من أصحاب محمد - ﷺ - يوقفون في الإيلاء (^٢).\nقال مالك: وذلك الأمر عندنا (^٣) وبه قال الليث، والشافعي، وأحمد وإسحاق، وأبو ثور. فإن طلق فهي واحدة رجعية، إلا أن مالكًا قال: لا تصح رجعته حتى يطأ في العدة، ولا أعلم أحدًا قاله غيره.\nوقالت طائفة: إذا مضت للمولي أربعة أشهر بانت منه امرأته دون توقف بطلقة بائنة لا يملك فيها الرجعة. وروي عن ابن مسعود وابن عباس وزيد بن ثابت، ورواية عن عثمان وعلي، وابن عمر ذكرها ابن المنذر، وهو قول عطاء والنخعي ومسروق والحسن وابن سيرين، وإليه ذهب الأوزاعي والليث وجماعة الكوفيين، وحكاه عبد الملك عن مالك.\nوقالت طائفة: هي طلقة يملك فيها الرجعة إذا مضت الأربعة الأشهر. روي عن ابن المسيب -قال ابن حزم: ولم يصح عنه- (^٤) وأبي بكر بن عبد الرحمن ومكحول والزهري (^٥).\n_________\n(^١) رواه مسلم (١٦٥٠) كتاب: الأيمان، باب: ندب من حلف يمينًا فرأى غيرها خيرًا منها من حديث أبي هريرة، ورواه من حديث عدي بن حاتم برقم (١٦٥١).\n(^٢) رواه ابن أبي شيبة ٤/ ١٣٣ (١٨٥٥٨).\n(^٣) \"الموطأ\" ص ٣٤٣.\n(^٤) \"المحلى\" ١٠/ ٤٦.\n(^٥) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٤٧٣ - ٤٧٤، \"الاستذكار\" ١٧ - ٨٩، \"الإشراف\" ١/ ٢٠٨.","vol":"25","page":370},{"text":"والصواب أن يوقف المولي؛ لأن الله تعالى جعل له تربص أربعة أشهر لا يطالب فيها بالوطء، وجعله بعدها مُخيرًا في الفيء بالجماع، أو إيقاع الطلاق؛ لأنه من خيره الله في أمر، فلا سبيل للافتئات عليه ورفع ما جعله الله له منه دون إذنه.\nواحتج لقول مالك: أنه إذا لم يطأ في العدة فلا تصح رجعته أن الطلاق إنما أوقع لرفع الضرر، فمتى لم يطأ فالضرر قائم، فلا معنى للرجعة، ومتى ارتجع كانت رجعته معتبرة بالوطء، فإن وطئ ولا علم أنه لم يكن له رجعة إلا أن يكون له عذر يمنعه من الوطء فتصح رجعته؛ لأن الضرر قد زال، وامتناعه من الوطء ليس من أجل الضرر، وإنما هو من أجل العذر.\nفصل:\nقال القاضي بكر في قوله: ﴿فَإِنَّ اللهَ غَفُورٌ رَحِيمٌ﴾ [البقرة: ٢٢٦]: المغفرة والرحمة لا يكونان إلا بعد ذنب، والله تعالى أباح الأربعة أشهر فيها فيئه بعد ذلك، وهي المدة التي يغفر له بتأخيرها. وقوله: ﴿فَإِنَّ اللهَ سَمِيعٌ عَلِيمٌ﴾ [البقرة: ٢٢٧] يدل علي أنه لا يسمع إلا ما نطق به.\nفرع:\nقال مالك في كتاب المدنيين: إذا تم الأجل الذي جعله الله له، وقفه الإِمام، فلم يرَ أن يزاد شيئًا، فقال ابن القاسم عنه: يؤخر المرة بعد المرة. ويكون ذلك قريبًا بعضه من بعض، فإن فاء وإلا طلق عليه.\nوروى عنه ابن وهب: يؤخر، وإن أقام في الاختيار أكثر من ثلاث حيض فإنه يوقف أيضًا، فإن قال: أنا أفيء خُلِّي بينه وبينها، إلا أن يكثر ذلك فتطلق عليه وروى عنه أشهب: يخلي بينه وبينها فإن لم يَفِئْ","vol":"25","page":371},{"text":"انقضت عدتها من يومِ قال: أنا أفيء. طُلِّقت عليه طلقه بائنة (^١). ومذهب الشافعي أن الحاكم لا يطلق عليه كذا حكاه ابن التين\nثم قال: دليلنا أنه طلاق لإزالة الضرر، فجاز أن يليه الحاكم عند امتناعه منه، أصله طلاق المعسر بالنفقة.\nقال: واختلف في المدة التي إذا حلف عليها يكون موليًا، فقال مالك: إذا زاد على الأربعة أشهر يومًا ونحوه (^٢)، وقال القاضي في \"تلقينه\": حتى يزيد على الأربعة زيادة مؤثرة (^٣).\nوقال ابن عباس: لا يكون موليًا حتى يحلف علي وطء الأبدِ (^٤). وقال الحسن: لوحلف على ساعة لكان موليًا. وقد أسلفنا ذلك أول الكلام.\nفصل:\nأوضح أبو محمد ابن حزم الإيلاء علي طريقته حيث قال: من حَلَف بالله أو باسم من أسمائه أن لا يطأ امرأته، أو أن يسوءها، أو لا يجمعه هو وإياها فراش أو بيتٌ سواء، قال ذلك في غضب، أو في رضى لصلاح رضيعها أو لغير ذلك استثنى في نفسه أو لم يستثن فسواء وقت ساعة فأكثر إلى جميع عُمره أو لم يؤقت فالحكم في ذلك واحد، فيلزم الحاكم بأن يوقف ويأمره بوطئها ويؤجل له في ذلك أربعة أشهر من حين يحلف سواء طلبت المرأه ذلك أو لم تطلب، رضيت ذلك أو لم ترضْ. فإن فاء في داخل الأربعة الأشهر فلا سبيل عليه، وإن أبى لم يعترض عليه حتى تنقضي الأربعة الأشهر، فإذا\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ٣١٩ - ٣٢٠.\n(^٢) \"المدونة\" ٢/ ٣٢٠.\n(^٣) \"التلقين\" ١/ ٣٣٥.\n(^٤) رواه عبد الرازق ٦/ ٤٤٧ (١١٦٠٨)، وسعيد بن منصور ٢/ ٢٦.","vol":"25","page":372},{"text":"تمت جبره الحاكم بالسوط علي أن يفيء فَيُجامع أو يطلق حتى يفعل أحدهما كما أمره الله، إلا أن يكون عاجزًا عن الجماع لا يقدر عليه أصلًا، فلا يجوز تكليفه ما لا يطيق، لكن يكلف أن يفيء بلسانه، ولا يجوز أن يطلق عليه الحاكم، فإن فعله لم يلزمه طلاق غيره.\nومن حلف في ذلك بطلاق، أو عتق، أو صدقة، أو مشي أو غير ذلك فليس موليًا وعليه الأدب؛ لأنه حلف بما لا يجوز الحلف به؛ لما صح عن رسول الله - ﷺ - من قوله: \"من كان حالفًا فلا يحلف إلا بالله\".\nوقال أبو حنيفة: إن حلف بطلاق أو عتق أو حج أو عمرة أو صيام فهو إيلاء، فإن حلف بنذر صلاة، أو بأن يطوف أسبوعًا، أو بأن يُسبح مائة مرة فليس موليًا. ورأى قوم أن الهجر بلا يمين له حكم الإيلاء. قال ابن عباس ليزيد بن الأصم: ما فعلت أهلُك، عهدي بها لَسِنَةً سيئة الخلق قال: أجل، والله لقد خرجت وما أكلمها. فقال له عبد الله: عَجل السير، أدركها قبل أن تمضي أربعة أشهر، فإن مضت فهي تطليقة.\nوصح عن ابن عباس - ﵄ - أنه قال: الإيلاء هو أن يحلف أن لا يأتيها أبدًا. وصح عن عطاء أنه قال: الإيلاء إنما هو أن يحلف بالله على الجماع أربعة أشهر فأكثر، فإن لم يحلف فليس بإيلاء، فإن قال لها: أنت عليَّ كظهر أمي إن قربتك. فقال حماد: ليس بشيء، وقال أبو الشعثاء: هو إيلاء.\nوقال رجل لعلي بن أبي طالب: تزوجت امرأة أخي وهي ترضع ابن أخي، فقلت: هي طالق إن قربتها حتى تفطمه. فقال علي: إنما أردت (الإصلاح لك) (^١) ولابن أخيك فلا إيلاء عليك، إنما الإيلاء ما كان في\n_________\n(^١) في الأصل: ألا جناح عليك، والمثبت من (غ).","vol":"25","page":373},{"text":"غضب. وممن لم يراعِ ذلك إبراهيم وابن سيرين، وهو قول أبي حنيفة، والشا فعي، ومالك، وأبي سليمان، وأصحابهم (^١).\nوقال ابن عبد البر: وعن مالك: من قال لامرأته: والله لا أقربك حتى تفطمي ولدك. لم يكن موليًا.\nوهو قول الأوزاعي وأبي عبيد (^٢).\nقال ابن حزم: وممن صح عنه أن: بمضيِّ أربعة أشهر تبين بطلقة بائنة الحسنُ، وإبراهيم، وقبيصة بن ذؤيب، وعكرمة، وعلقمة، والشعبي، وهو قول أبي حنيفة. وتعتد بعد انقضاء الأربعة الأشهر. وقال مسروق، وشريح، وعطاء: تعتد بثلاث حيض (^٣).\nقال ابن عبد البر: كل الفقهاء -فيما علمت- يقولون: إنها تعتد بعد الطلاق عدة المطلقة إلا جابر بن زيد فإنه يقول: لا تعتد، يعني: إذا كانت قد حاضت ثلاث حيض في الأربعة الأشهر.\nوقال بقوله طائفة، وكان الشافعي يقول به في القديم، ثم رجع عنه، وقد روي عن ابن عباس مثله (^٤).\nفصل:\nقال ابن حزم: والحرُّ والعبد في الإيلاء كل واحد منهما من زوجته الحرة والأمة المسلمة أو الذمية الكبيرة أو الصغيرة سواء في كل ما ذكرناه؛ لأن الله تعالى عمَّ ولم يخص، وما كان ربك نسيًّا.\n_________\n(^١) \"المحلى\" ١٠/ ٤٢، ٤٣، ٤٤، ٤٥.\n(^٢) \"الاستذكار\" ١٧/ ١٠٨.\n(^٣) \"المحلى\" ١٠/ ٤٦.\n(^٤) \"الاستذكار\" ١٧/ ٩١.","vol":"25","page":374},{"text":"وروينا عن عمر - ﵁ولم يصح عنه- أنه قال: إيلاء العبد شهران. وروينا عنه أيضًا أنه قال: إيلاء الأمة شهران، ولا يصح؛ لأنه من حديث حبان بن علي، عن ابن أبي ليلى، عن عبد الكريم (^١).\nوقال أحمد فيما حكاه عنه الخلال في \"علله\": يروى عن الزهري أنه كان يقول: إيلاء العبد شهران، ولا أعلمه عن أحدٍ غير الزهري.\nقال ابن حزم: وصح عن عطاء أنه قال: لا إيلاء للعبد دون سيده، وهو شهران، وبه يقول الأوزاعي، والليث، ومالك، وإسحاق.\nوقالت طائفة: الحكم في ذلك للنساء؛ فإن كانت حرة فإيلاء زوجها الحر والعبد أربعة أشهر؛ وإن كانت أمة فإيلاء زوجها الحر والعبد عنها شهران، وهو قول إبراهيم وقتادة والحسن والحكم والشعبي وحماد والضحاك والثوري وأبي حنيفة وأصحابه.\nوقالت طائفة: إيلاء الحرّ والعبد من الزوجة الحرة والأمة سواء، وهو أربعة أشهر، وهو قول الشافعي وأحمد وأبي ثور وأبي سليمان وأصحابهم.\nفصل:\nقال: ومن آلى من أربع نسوة له بيمين واحدة وقف لهن كلهن من حين يحلف، فإن فاء إلى واحدة سقط حكمها وبقي حكم البواقي، فلا يزال يوقف لمن لم يفئ إليها حتى يفيء أو يطلق، وليس عليه في كل ذلك إلا كفارة واحدة؛ لأنها يمين واحدة علي أشياء متغايرة، ولكل واحدة حكمها، وهو مولٍ من كل واحدة منهن، ومن آلي من أمته فلا توقيف عليه؛ لأن الله قال: ﴿وَإِنْ عَزَمُوا الطَّلَاقَ﴾ [البقرة: ٢٢٧]\n_________\n(^١) \"الاستذكار\" ١٧/ ١٠٨.","vol":"25","page":375},{"text":"فصح أن حكم الإيلاء إنما هو فيمن يلزمه فيها الفيئة أو الطلاق وليس في المملوكة طلاق أصلًا (^١).\nفصل:\nقال ابن عبد البر: اختلف العلماء فيمن طلق ثلاثًا بعد الإيلاء ثم تزوجها بعد زوج، فقال مالك: يكون موليًا، وهو قول حماد وزفر.\nوقال أبو حنيفة وصاحباه: لا يكون موليًا، وإن قربها كَفَّر يمينه، وهو قول الثوري (وقال) (^٢) الشافعي في موضع: إذا بانت المرأة ثم تزوجها كان موليًا، وفي موضع: لا يكون موليًا، واختاره المزني؛ لأنها صارت في حال لو طلقها لم يقع طلاقه عليها.\nفصل:\nقال ابن القاسم: إذا آلي وهي صغيرة لا يجامَع مثلُهَا لم يكن موليًا حتى تبلغ الوطء، ثم يوقف بعد مضي أربعة أشهر منذ بلغت الوطء، قال: ولا يوقف الخصي إنما يوقف من قدر على الجماع.\nوقال الشافعي: إذا لم يبق من الخصي ما ينال به المرأة ما يناله الصحيح؛ بمغيب الحشفة فهو كالمجبوب فاء بلسانه، ولا شيء عليه؛ لأنه ممن (يجامع) (^٣) مثله.\nوقال في موضع آخر: لا إيلاء عن مجبوب، واختاره المزني. وقال أبو حنيفة وأصحابه: إذا آلي وهو مريض بينه وبينها مسيرة أربعة أشهر، أو كانت رتقاء، أو صغيرة ففيئه الرضا بالقول إذا دام به العذر قالوا:\n_________\n(^١) \"المحلى\" ١٠/ ٤٨، ٤٩.\n(^٢) في الأصل: ومالك، والمثبت من (غ).\n(^٣) كذا في الأصل ولعله سقط: لا.","vol":"25","page":376},{"text":"ولو كان أحدهما محرمًا بالحج وبينه وبين وقت الحج أربعة أشهر لم يكن فيئه إلا بالجماع، وكذ المحبوس وقال زفر: فيئته بالقول.\nوقال الثوري: إذا كان له عذر من مرض، أو كبر، أو حبس، أو كانت حائضًا، أو نفساء فليفئ بلسانه، وهو قول ابن حي.\nوقال الأوزاعي: إذا آلي، ثم مرض أو سافر فأشهد على الفيء من غير جماع وكان لا يقدر على الجماع فليكفر عن يمينه، وهي امرأته. وكذلك إن ولدت في الأربعة الأشهر، أو حاضت، أو طرده السلطان فإنه يشهد على الفيء ولا إيلاء عليه.\nوقال الليث: إذا مرض بعد الإيلاء تم مضت أربعة أشهر [فإنه] (^١) يوقف كما يوقف الصحيح، ولا يؤخر إلى أن يصح.\nقال الشافعي: ولو آلي وهي بكر، وقال: لا أقدر على افتضاضها أُجّلَ أَجَل العنين. قال: وإذا كان ممن [لا] (^٢) يقدر على الجماع وفاء بلسانه، ثم قدر وقف حتى يفيء أو يطلق.\nقال: وإذا حُبس أستأنف أربعة أشهر، وإن كان بينهما مسيرة أربعة أشهر وطالبه الوكيل فاء بلسانه وسار إليها كيفما أمكنه وإلا طلقت عليه (^٣).\nفإذا آلي من امرأته ثم مات؛ فعن الشعبي فيما ذكره ابن أبي شيبة بإسناد جيد: تعتد أحد عشر شهرًا (^٤).\n_________\n(^١) من (غ).\n(^٢) زيادة يقتضيها السياق، من \"الاستذكار\" ١٧/ ١٠١.\n(^٣) \"الاستذكار\" ١٧/ ٩٨ - ١٠١.\n(^٤) \"المصنف\" ٤/ ١٩٧ (١٩٢٢٠).","vol":"25","page":377},{"text":"<span data-type='title' id=toc-3233>٢٢ - باب حُكْمِ الْمَفْقُودِ فِي أَهْلِهِ وَمَالِهِ</span>\nوَقَالَ ابْنُ الْمُسَيَّبِ: إِذَا فُقِدَ فِي الصَّفِّ عِنْدَ الْقِتَالِ تَرَبَّصُ امْرَأَتُهُ سَنَةً. وَاشْتَرَى ابْنُ مَسْعُودٍ جَارِيَةً وَالْتَمَسَ صَاحِبَهَا سَنَةً فَلَمْ يَجِدْهُ وَفُقِدَ، فَأَخَذَ يُعْطِي الدِّرْهَمَ وَالدِّرْهَمَيْنِ وَقَالَ: اللَّهُمَّ عَنْ فُلَانٍ وَعَلَيَّ. وَقَالَ هَكَذَا فَافْعَلُوا بِاللُّقَطَةِ.\nوَقَالَ الزُّهْرِيُّ فِى الأَسِيرِ يُعْلَمُ مَكَانُهُ: لَا تَتَزَوَّجُ امْرَأَتُهُ، وَلَا يُقْسَمُ مَالُهُ، فَإِذَا انْقَطَعَ خَبَرُهُ فَسُنَّتُهُ سُنَّةُ الْمَفْقُودِ.\n\n٥٢٩٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ يَزِيدَ -مَوْلَى الْمُنْبَعِثِ- أَنَّ النَّبِيَّ - ﷺ - سُئِلَ عَنْ ضَالَّةِ الْغَنَمِ، فَقَالَ: «خُذْهَا، فَإِنَّمَا هِيَ لَكَ، أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ». وَسُئِلَ عَنْ ضَالَّةِ الإِبِلِ، فَغَضِبَ وَاحْمَرَّتْ وَجْنَتَاهُ، وَقَالَ: «مَا لَكَ وَلَهَا؟ مَعَهَا الْحِذَاءُ وَالسِّقَاءُ، تَشْرَبُ الْمَاءَ، وَتَأْكُلُ الشَّجَرَ، حَتَّى يَلْقَاهَا رَبُّهَا». وَسُئِلَ عَنِ اللُّقَطَةِ، فَقَالَ: «اعْرِفْ وِكَاءَهَا وَعِفَاصَهَا، وَعَرِّفْهَا سَنَةً، فَإِنْ جَاءَ مَنْ يَعْرِفُهَا، وَإِلاَّ فَاخْلِطْهَا بِمَالِكَ». قَالَ سُفْيَانُ: فَلَقِيتُ رَبِيعَةَ بْنَ أَبِى عَبْدِ الرَّحْمَنِ -قَالَ سُفْيَانُ وَلَمْ أَحْفَظْ عَنْهُ شَيْئًا غَيْرَ هَذَا- فَقُلْتُ: أَرَأَيْتَ حَدِيثَ يَزِيدَ مَوْلَى الْمُنْبَعِثِ فِى أَمْرِ الضَّالَّةِ، هُوَ عَنْ زَيْدِ بْنِ خَالِدٍ؟ قَالَ نَعَمْ. قَالَ يَحْيَى: وَيَقُولُ رَبِيعَةُ: عَنْ يَزِيدَ مَوْلَى الْمُنْبَعِثِ، عَنْ زَيْدِ بْنِ خَالِدٍ. قَالَ سُفْيَانُ: فَلَقِيتُ رَبِيعَةَ فَقُلْتُ لَهُ. [انظر: ٩١ - مسلم: ١٧٢٢ - فتح ٩/ ٤٣٠].\n\n(وقال ابن المُسَيَّبِ: إِذَا فُقِدَ في الصَّفِّ عِنْدَ القِتَالِ تَرَبَّصُ امْرَأَتُهُ سَنَةً) كذا هو في الأصول وعليه جرى ابن بطال (^١) وغيره وعند ابن التين ستة أشهر. والأول هو ما ذكره ابن أبي شيبة، عن أبي خالد الأحمر وحفص، عن داود، عن سعيد تعتد امرأته سنة.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤٤٧.","vol":"25","page":378},{"text":"وحدثنا عبد الأعلى، عن معْمر، عن الزهري، عن سعيد أن عمر بن الخطاب وعثمان بن عفان قالا في امرأة المفقود: تتربص أربع سنين، وتعتد أربعة أشهر وعشرًا (^١).\nقال المهلب: تبع سعيد في هذا حكمه - ﵇ - بتعريف اللقطة سنة. قال ابن المنذر: وعند سعيد إذا فُقِد في غير صف فأربع سنين.\nوقال الأوزاعي: إذا فُقِد ولم يثبت عن أحد منهم أنهم قتلوا ولا أُسروا (فعليهن) (^٢) عدة المتوفى (عنهن) (^٣) ثم يتزوجن. وقال مالك: ليس في انتظار من فُقِد عند القتال وقت.\nوجعل أبو عبيد حكمه حكم امرأة المفقود، وبه قال أبو الزناد. والجواب في هذا عند الثوري والشافعي وأصحاب الرأي كجوابهم عن امرأة المفقود (^٤).\nفائدة:\nقوله: (تربص) أصله تتربص فحذف إحدى التائين كقوله تعالى: ﴿نَارًا تَلَظَّى﴾ [الليل: ١٤].\nثم قال البخاري: (وَاشْتَرى ابن مَسْعُودٍ جَارِيَةً وَالْتَمَسَ صَاحِبَهَا فَلَمْ يَجِدْهُ وَفُقِدَ، فَأَخَذَ يُعْطِي الدِّرْهَمَ وَالدِّرْهَمَيْنِ وَقَالَ: اللَّهُمَّ عَنْ فُلَانٍ، فإن أتى فلي وعليَّ وَقَالَ: هَكَذَا فَافْعَلُوا بِاللُّقَطَةِ)، وقال: (عن ابن عباس نحوه).\n_________\n(^١) \"المصنف\" ٣/ ٥١٤ (٢٠٧٦٩).\n(^٢) في الأصل، (غ): (عنهم)، والمثبت هو الصواب.\n(^٣) في الأصل، (غ): (عنهم)، والمثبت هو الصواب.\n(^٤) انظر: \"الإشراف\" ١/ ٨٦ - ٨٧.","vol":"25","page":379},{"text":"أثر ابن مسعود - ﵁ - أخرجه ابن أبي شيبة بإسناد جيد، عن شريك، عن عامر بن شقيق، عن أبي وائل: اشترى عبد الله جارية بسبعمائة درهم. فغاب صاحبها، فأنشده حولًا أو قال: سنة، ثم خرج إلى المسجد فجعل يتصدق ويقول: اللهم فله فإن أتى فعلي. ثم قال: هكذا فافعلوا باللقطة وبالضالة (^١).\nثم قال البخاري: (وَقَالَ الزُّهْرِيُّ فِي الأَسِيرِ يُعْلَمُ مَكَانُهُ: لَا تَتَزَوَّجُ امْرَأَتُهُ، وَلَا يُقْسَمُ مَالُهُ، فَإِذَا انْقَطَعَ خَبَرهُ فَسُنَّتُهُ سُنَّةُ المَفْقُودِ). وهو كما قال، فقد قال ابن المنذر: أجمع كل من نحفظ عنه من أهل العلم على أن زوجة الأسير لا تُنكح حتى يعلم يقين وفاته ما دام على الإسلام. وهذا قول النخعي والزهري ومكحول ويحيى الأنصاري، وهو قول مالك والشافعي وأبي حنيفة وأبي ثور وأبي عُبيد وبه نقول (^٢).\nثم ذكر البخاري حديث زيد بن خالد الجهني السالف في باب اللقطة (^٣) وإدخال البخاري له في الباب من دقة فظره، كما نبه عليه ابن المنير، وذلك أنه وجد الأحاديث متعارضة بالنسبة إلى المفقود؛ فحديث ضالة الغنم يدل على جواز التصرف في ماله في الجملة، وإن لم تتحقق وفاته.\nوينقاس عليه تصرف المرأة في نفسها بعد إيقاف الحاكم وتطليقه بشروطه. والحديث عن ابن مسعود وما معه يؤيده، ويقابل هذا على المعارضة حديث ضالة الإبل، فمقتضاه بقاء تمليكه أبدًا حتى تتحقق وفاته بالتعمير أو غيره، وبحسب هذا التعارض اختلف العلماء في\n_________\n(^١) \"المصنف\" ٣/ ٣٤٠ (٢٠٧٦٩).\n(^٢) \"الإشراف\" ١/ ٨٨.\n(^٣) برقم: (٢٤٢٧).","vol":"25","page":380},{"text":"الجملة، واختار البخاري إيقاف الأهل أبدًا إلى الوفاة يقينًا أو التعمير، ونبه على أن الغنم إنما يتصرف فيها خشية الضياع بدليل التعليل في الإبل. والإبل في معنى الأهل؛ لأن بقاء العصمة ممكن كبقاء الإبل مملوكة له (^١).\nفصل:\nواختلف العلماء في حكم المفقود إذا لم يعرف مكانه وعمي خبره، فقالت طائفة: إذا خرج من بيته وعمي خبره أنَّ أمرأته لا تُنكح أبدًا ولا يفرق بينه وبينها حتى يوقن بوفاته أو ينقضي تعميره، وسبيل زوجته سبيل ماله، روي هذا القول عن علي (^٢)، وهو قول الثوري وأبي حنيفة ومحمد والشافعي (^٣)، وإليه ذهب البخاري والله أعلم، لأنه بوب كما سلف، وذكر حديث اللقطة والضالة.\nووجه الاستدلال من ذلك: أن الضالة إذا وُجدت ولم يعلم ربها فهي في معنى المفقود؛ لأنه لا يُعلم من هو ولا أين هو، فلم يزل الجهل به وبمكان ملكه عن ماله وبقي محبوسًا عليه، فكذلك يجب أن تكون عصمته باقية على زوجته، لا يحلها إلا بيقين موته أو انقضاء تعميره. وهذِه الزوجية ثابتة بالكتاب والسنة والإجماع، ولا تحل إلا بيقين قتله.\nوقالت طائفة: تتربص أمرأته أربع سنين، ثم تعتد أربعة أشهر وعشرًا، ثم تحل للأزواج، روي هذا عن عمر وعثمان وعلي وابن عباس وابن عمر وعطاء، وإليه ذهب مالك وأهل المدينة، وبه قال\n_________\n(^١) \"المتواري\" ص ٢٩٥.\n(^٢) رواه ابن أبي شيبة ٣/ ٥١٣ (١٦٧٠٣).\n(^٣) \"مختصر اختلاف العلماء\" ٢/ ٣٢٩، \"مختصر المزني\" ٥/ ٤١.","vol":"25","page":381},{"text":"أحمد وإسحاق (^١).\nواحتج ابن المنذر لهم فقال: اتباع خمسة من الصحابة أولى. قال: وقد دفع أحمد ما روي عن علي من خلاف هذا القول وقال: أن رواه أبو عوانة ولم يتابع عليه (^٢) قلت: ورواه عنه الحكم وهو منقطع، لكن قد صح عن أبي قلابة وإبراهيم والشعبي وجابر بن زيد وابن سيرين والحكم وحماد مثل قوله (^٣).\nقال ابن المنذر: وبه قال ابن أبي ليلى وابن شبرمة، وكما وجب تأجيل العنين تقليدًا لعمر وابن مسعود، كذلك وجب تأجيل امرأة المفقود؛ لأن العدد الذين قالوا بالتأجيل أكثر وهم أربعة من الخلفاء، وقد قال - ﵇ -: \"عليكم بسنتي وسنة الخلفاء المهديين من بعدي\" (^٤) (^٥).\nفصل:\nواختلفوا إذا فُقد في الصف عند القتال، وقد أسلفنا عن ابن المسيب أنه تؤجل امرأته سنة، وروى أشهب عن مالك أنه يضرب لامرأته أجل سنة بعد أن ينظر في أمرها، ولا يضرب لها من يوم فُقِد.\n_________\n(^١) انظر: \"المدونة\" ٢/ ٩٢ - ٩٣،، \"اختلاف الفقهاء\" ص ٢٦٩، \"الإشراف\" ١/ ٨٥ - ٨٦.\n(^٢) \"الإشراف\" ١/ ٨٦.\n(^٣) روى هذِه الآثار ابن أبي شيبة ٣/ ٥١٣.\n(^٤) رواه أبو داود (٤٦٠٧)، والترمذي (٢٦٧٦)، وابن ماجه (٤٢) وأحمد ٤/ ١٢٦ جميعًا عن العرباض بن سارية.\nقال الترمذي: هذا حديث حسن صحيح. وصححه الألباني في \"الصحيحة\" (٢٧٣٥).\n(^٥) \"الإشراف\" ١/ ٨٦.","vol":"25","page":382},{"text":"وسواء فُقِد في الصف بين المسلمين أو في قتال المشركين، فروى عيسى، عن ابن القاسم، عن مالك: إذا فقِد في المعترك أو في فتن المسلمين بينهم، أنه ينتظر بمقدار ما ينصرف المنهزم، ثم تعتد امرأته ويقسم ماله (^١).\nوروى ابن القاسم، عن مالك في المفقود في فتن المسلمين أنه (يضرب) (^٢) لامرأته سنة، ثم تتزوج (^٣). واحتج المهلب لهذا القول بحديث اللقطة؛ لأنه حكم - ﵇ - بتعريف سنة.\nوقال الكوفيون والثوري والشافعي في الذي يُفقد بين الصفين كقولهم في المفقود: لا يفرق بينهما، كما أسلفناه عنهم (^٤).\nواتفق مالك والكوفيون والشافعي في الأسير لا يستبين موته أنه لا يفرق بينه وبين امرأته ويوقف ماله وينفق منه عليها. وفرق الأبهري بين الأسير والمفقود أن الأسير غير مختار لترك الرجوع إلى زوجته ولا قاصد لإدخال الضرر عليها، فلم يجزْ رفع نكاحه، وهو كالذي لا يقدر على الوطء (لعلة عرضت له) (^٥). والمفقود غير معذور بالتأخير عن زوجته إذ لا سبب له ظاهر منعه به من ذلك. حكم زوجة الأسير في النفقة عليها من مالهِ كامرأة المفقود لأنا نقدر أن نوصلها إلى حقها من النفقة سواء غاب أو حضر.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ٢٤٣ - ٢٤٧، و\"المنتقي\" ٤/ ٩١ - ٩٣.\n(^٢) في الأصل: يصرف، والمثبت من (غ).\n(^٣) كذا في \"ابن بطال\" ٧/ ٤٤٩، والذي في \"النوادر\" ٥/ ٢٤٥، \"المنتقي\" ٤/ ٩٢ أن المفقود في فتن المسلمين بينهم لا يضرب له أجل.\n(^٤) انظر: \"الإشراف\" ١/ ٨٧.\n(^٥) في الأصول: عرضت له لعلة. والمثبت من \"ابن بطال\" ٧/ ٤٤٩.","vol":"25","page":383},{"text":"ولا خلاف أنه لا يفرق بين الأسير وزوجته حتى يصح موته أو فراقه، ومالك يعمر الأسير إلى أن تعرف حياته وقتًا ثم ينقطع خبره فلا يعرف له موت، يعمره ما بين السبعين إلى الثمانين، وكذلك يعمر المفقود بين الصفين، والمفقود الذي فُقِد في غير الحرب يعمره كذلك أيضًا في ماله وميراثه.\nوالكوفيون يقولون: لا يُقسَّم ماله حتى يأتي عليه من الزمان ما لا يعيش مثله، وهذا يشبه قول مالك، وقال الشافعي: لا يُقسم ماله حتى تعلم وفاته (^١).\nوروى محمد بن شرحبيل، عن المغيرة بن شعبة يرفعه \"امرأة المفقود امرأته حتى يأتيها البيان\" (^٢). قال أبو حاتم: حديث منكر، ومحمد يروي عن المغيرة أحاديث مناكير بواطيل (^٣).\nفصل:\nلم يبين سعيد بن المسيب هل كان الصف في أرض الإسلام أو أرض العدو، وقد أسلفنا قول مالك فيه في المعركة بين المسلمين، وعنه أيضًا: ليس في ذلك أجل، وتعتد زوجته من يوم التقاء الصفين، قال: وكذلك كان في صفين والحرة وقديد فتبين كلهم عرف مصرعه،\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٤٩.\n(^٢) رواه الدارقطني ٣/ ٣١٢، والبيهقي ٧/ ٤٤٥ من طريق سوار بن مصعب عن محمد بن شرحبيل عن المغيرة يرفعه.\nقال البيهقي: سوار ضعيف. وقال الزيلعي في \"نصب الراية\" ٣/ ٤٧٣: حديث ضعيف اهـ. وقال عبد الحق في \"أحكامه الوسطي\" ٣/ ٢٨٨: محمد بن شرحبيل متروك الحديث أهـ. ووهاه ابن القطان في \"بيان الوهم\" ٣/ ١٢٦ - ١٢٧ بسوار بن مصعب إلى جانب محمد بن شرحبيل.\n(^٣) \"العلل\" ١/ ٤٣١.","vol":"25","page":384},{"text":"وأسلفنا عن رواية ابن القاسم: تتربص سنة ثم تعتد. وقال أيضًا: العدة داخلة في السنة. وقال في \"العتبية\": فما قرب من الديار يتلوم السلطان لزوجته باجتهاده بقدر انصراف من انصرف وانهزام من انهزم، ثم تعتد، ثم تتزوج. وفيما بَعُد مثل إفريقية تنتظر سنة. وقال محمد عنه فيما بعد: تتربص أربع سنين. وقال أصبغ: يضرب لها بقدر ما يستقصى أمره ويستبرأ خبره، وليس لذلك حد معلوم (^١).\nوأما ماله فمنهم من قال: بعد يوم التقاء الصفين يُقسَّم حينئذ. ومن قال: تعتد أربع سنين يعمر، ومن قال: سنة اختلف على قوله: هل يقسم حينئذٍ أو يوقف إلى التعمير؟\nوأما فقيد (معترك) (^٢) في أرض الشرك فقيل كالأسير أو تتربص سنة من يوم ينظر السلطان في أمره ثم تعتد، أو تتربص أربع سنين. ثلاثة أقوال: الأول في \"العتبية\"، والثاني لأشهب، والثالث في كتاب محمد (^٣).\nوذكر عن بعض أصحاب مالك أن الناس أصابهم سعال بطريق مكة، وكان الرجل لا يسعل إلا يسيرًا فيموت، فمات في ذلك عالم كثير، ففقد مائتان من الخارجين إلى الحج ولم يبَنْ لهم خبر، فرأى مالك قسمة أموالهم ولا يضرب لهم أجل المفقود ولا غيره.\nوأما فقيد أرض الإسلام فاختلف فيه في عشرة مسائل: من يتولى الكشف عن خبره: أهو سلطان بلد أو الخليفة خاصة؟ قاله أبو مصعب.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ٢٤٥ - ٢٤٦، ٢٤٨.\n(^٢) في الأصل: معتره، والمثبت هو الصواب.\n(^٣) انظر: \"النوادر والزيادات\" ٥/ ٢٤٥، ٢٤٧، ٢٤٨.","vol":"25","page":385},{"text":"ورواية الأربع سنين: هل هو من يوم اليأس من خبره -كما قاله في \"المدونة\" (^١) أو من يوم الرفع- قاله في \"المختصر\"- وهل يكون أحق بها بعد انقضاء عدتها- قاله في \"المدونة\"- (^٢) أم لا؟ قاله ابن نافع.\nوإذا قلنا: هو أحق بها هل يفوت بعقد الثاني أو بدخوله؟\nوأما علة الاقتصار علي أربع: هل هي لأنها أقصى أمد الحمل، أو المدة التي تبلغها المكاتبة سيرًا ورجوعًا أو بناء على المولي جعل لكل شهر سنة، أو تعتد اتباعًا لعمر؟.\nوهل تحل ديونه بعد الأربع، -قاله مالك- أولًا؟ قاله أصبغ والشافعي.\nوهل يعمر سبعين، أو مائة وعشرين، أو تسعين، أو ثمانين. قال الداودي، عن بعض الرواة: رواية سبعين وهمًا، وأحسبها: تسعين، والقول بمائة وعشرين، قاله ابن عبد الحكم، وهو قول النعمان (^٣)، وقال الشافعي: يعمر أقصى ما لا يعيش إليه أحد، وقاله مالك مرة. ذكره الداودي.\nوإذا قامت امرأة المفقود ثانية بحقها: هل يضرب له أجل آخر أو يجزئ بالأول؟ قاله مالك. وإذا قضي بفراق زوجته بعد الأربع، ولم يكن دخول وموت بالتعمير، هل تأخذ نصف الصداق؟ قاله عبد الملك. أو جميعه؟ قاله مالك. وقال أبو حنيفة: لا يفرق حتى يبلغ التعمير (^٤).\n_________\n(^١) \"المدونة\" ٢/ ٩٢.\n(^٢) \"المدونة\" ٢/ ٩٣.\n(^٣) انظر: \"مختصر الطحاوي\" ص ٤٠٥.\n(^٤) انظر: \"مختصر الطحاوي\" ص ٤٠٥.","vol":"25","page":386},{"text":"وهو أحد قولي الشافعي، وثانيهما كمالك. وقال قتادة وأحمد: يُقسم ماله عند انقضاء أربع سنين.\nفصل:\nقوله في حديث زيد بن خالد في الغنم: \"خذها\" يؤخذ منه أنه إذا أكل الشاة في فلاة أنه لا ضمان عليه، وهو أظهر الروايتين عن مالك، وقال أبو حنيفة والشافعي: يضمنها، ورواه بعض المدنيين عن مالك، وهذا التعليل دالٌّ على أنها في حكم المتلف فلا قيمة في إتلافها؛ ولأنه أضافها إلى واجدها كإضافتها إلى الذئب.\nفصل:\nوالحذاء: خف البعير. والعفاص: الخرقة. والوكاء: الخيط، وقاله ابن القاسم أيضًا، وعكس ذلك أشهب فقال: العفاص: الخيط، والوكاء: الظرف.\nفصل:\nالحديث حجة علي أبي حنيفة حيث قال بالتقاط الإبل.\nفصل:\nقوله: (\"فإن جاء من يعرفها وإلا فاخلطها بمالك\") أخذ بظاهره داود على أنه يتملكها، وخالف فقهاء الأمصار، والمراد: خلطها به على جهة الضمان كالسلف، بدليل الرواية الأخرى، \"فإن جاء طالبها يومًا من الدهر فأدها إليه\".\nفصل:\nقوله فيه: (قال سفيان: فلقيت ربيعة بن أبي عبد الرحمن قال سفيان -ولم أحفظ عنه شيئًا غير هذا-: أرأيت حديث يزيد مولى المنبعث في","vol":"25","page":387},{"text":"أمر الضالة عن زيد بن خالد؟ قال: نعم. قال يحيي -يعني: بن سعيد- ويقول ربيعة: عن يزيد مولى المنبعث، عن زيد بن خالد، قال سفيان: فلقيت ربيعة فقلت له) قال ابن التين: فقد حفظ عن الزهري وهو مات قبل ربيعة، مات الزهري سنة أربع وعشرين ومائة، ويقال: سنة (خمس ومائة) (^١)، ومات ربيعة سنة ثلاثين ومائة وإنما قال ذلك؛ لأن أكثر مقاصد سفيان الحديث والغالب على ربيعة الفقه.\n_________\n(^١) كذا في الأصل، (غ)، وصوابه: خمس وعشرين ومائة.","vol":"25","page":388},{"text":"<span data-type='title' id=toc-3234>٢٣ - باب الظِّهَارِ</span>\nوَقَوْلِ اللهِ تَعَالَى ﴿قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا﴾ إِلَى قَوْلِهِ ﴿فَإِطْعَامُ سِتِّينَ مِسْكِينًا﴾ [المجادلة: ١ - ٤]. وَقَالَ لِي إِسْمَاعِيلُ: حَدَّثَنِي مَالِكٌ أَنَّهُ سَأَلَ ابْنَ شِهَابٍ، عَنْ ظِهَارِ الْعَبْدِ، فَقَالَ: نَحْوَ ظِهَارِ الْحُرِّ. وقَالَ مَالِكٌ: وَصِيَامُ الْعَبْدِ شَهْرَانِ. وَقَالَ الْحَسَنُ بْنُ (الْحُرِّ) (^١): ظِهَارُ الْحُرِّ وَالْعَبْدِ مِنَ الْحُرَّةِ وَالأَمَةِ سَوَاءٌ. وَقَالَ عِكْرِمَةُ: إِنْ ظَاهَرَ مِنْ أَمَتِهِ فَلَيْسَ بِشَيْءٍ، إِنَّمَا الظِّهَارُ مِنَ النِّسَاءِ،، وَفِي الْعَرَبِيَّةِ لِمَا قَالُوا أَيْ فِيمَا قَالُوا، وَفِي بَعْضِ مَا قَالُوا، وَهَذَا أَوْلَى؛ لأَنَّ اللهَ لَمْ يَدُلَّ عَلَى الْمُنْكَرِ وَقَوْلِ الزُّورِ.\nالشرح:\nهذِه المجادلة خولة عند أهل التفسير، وزوجها أويس بن الصامت، وقيل: هي بنت خويلد أو دليج، وقيل: بنت ثعلبة، أنصارية، وقيل: بنت الصامت، وقيل: كانت أمة لعبد الله بن أبي، وهي التي نزل فيها: ﴿وَلَا تُكْرِهُوا فَتَيَاتِكُمْ على الْبِغَاءِ﴾ [النور: ٣٣].\nوقوله: ﴿تَحَاوُرَكُمَا﴾ قالت عائشة - ﵂ -: كانت تحاور النبي - ﷺ - وأنا بقربها لا أسمع.\nقال الشافعي: سمعت من يُرضى من أهل العلم بالقرآن يذكر أن أهل الجاهلية كانوا يطلقون بثلاث: الظهار، والإيلاء، والطلاق. فأقر الله\n_________\n(^١) في الأصل: (حي) وفي اليونينية: (الحر) وعليها علامتان يشيران إلى أنها من روايتي أبي ذر والمستملي.","vol":"25","page":389},{"text":"الطلاق طلاقًا، وحكم في الظهار والإيلاء بما بين (^١).\nوالظِّهار -بكسر الظاء- مظاهرة الرجل من امرأته إذا قال: هي كظهر ذات رحمٍ مُحرم، قاله صاحب \"العين\" (^٢).\nوعبارة صاحب \"المحكم\": ظاهر الرجل امرأته ومنها مظاهرة وظهارًا إذا قال: هي عليَّ كظهر ذات رحم محرم، وقد تظاهر منها وتظهر (^٣) زاد المطرزي: واظَّاهر، وفي \"جامع القزاز\": ظاهر الرجل من امرأته إذا قال: أنت عليَّ كظهر أمي أو كذات محرم.\nوقوله: (وقال إسماعيل) إلى آخره، قد سلف قريبًا أنه أخذه مذاكرة، وعند ابن أبي شيبة: حدثنا أبو عصام عن الأوزاعي، عن الزهري نحوه. وفي \"الموطأ\": مالك أنه سأل ابن شهاب عن ظهار العبد فقال: نحو ظهار الحر. قال مالك: إنه يقع عليه كما يقع على الحرِّ (^٤).\n(قال مالك: وصيام العبد في الظهار شهران) كما قاله البخاري.\nوأثر عكرمة ذكره ابن حزم، قال: وروي أيضًا مثله عن الشعبي ولم يصح عنهما، وصح عن مجاهد في أحد قوليه وابن أبي مليكة، وهو قول أبي حنيفة والشافعي وأحمد وإسحاق وأصحابهم، إلا أن أحمد قال في الظهار من ملك (اليمين: كفارة) (^٥) يمين.\n_________\n(^١) \"الأم\" ٥/ ٢٦٢.\n(^٢) \"العين\" ٤/ ٣٨.\n(^٣) \"المحكم\" ٤/ ٢٠٧.\n(^٤) \"الموطأ\" برواية يحيي ص ٣٤٧.\n(^٥) في الأصل: كفارة ككفارة يمين، والمثبت من (غ)، وهو الموافق لما في \"المحلى\".","vol":"25","page":390},{"text":"وقال بعضهم: إن كان يطؤها فعليه كفارة الظهار، وإلا فلا كفارة ظهار عليه، صح هذا القول عن سعيد بن المسيب والحسن وسليمان بن يسار ومُرة الهمداني والنخعي وابن جبير والشعبي وعكرمة وطاوس والزهري وقتادة وعمرو بن دينار ومنصور بن المعتمر، وهو قول مالك والليث والحسن بن حي وسفيان الثوري وأبي سليمان وجميع أصحابنا (^١).\nفصل:\nما ذكره عن عكرمة قال به الشافعي وأبو حنيفة وأحمد، وقال علي وابن الزبير: يلزمه الظهار كالحرة، وبه قال سفيان الثوري ومالك (^٢).\nفصل:\nولم يذكر البخاري في الباب حديثًا؛ لأنه لم يجده علي شرطه، وأما الحاكم فما خرجه علي شرطه وشرط مسلم، كما سأذكره لك في الباب.\nوأما ابن العربي فقال: ليس في الظهار حديث صحيح يعول عليه (^٣).\nفصل:\nقوله: (وفي العربية لما قالوا) إلى آخره. كأن البخاري أخذ من \"المعاني\" للفراء (^٤)، وأما الأخفش فقال: المعنى على التقديم والتأخير. والذين يظاهرون من نسائهم ثم يعودون فتحرير رقبة لما قالوا، وهو قول حسن كما قاله ابن بطال، وفيها وجهان آخران:\n_________\n(^١) \"المحلى\" ١٠/ ٥٠.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٩١، \"الإشراف\" ١/ ٢١٦ - ٢١٧.\n(^٣) \"عارضة الأحوذي\" ٥/ ١٧٥.\n(^٤) \"معاني القرآن\" ٣/ ١٣٩.","vol":"25","page":391},{"text":"أحدهما: أن (ما) بمعنى (مَنْ)، كأنه قال: ثم يعودون لمن قالوا فيهن أو لهن: أنتن علينا كظهور أمهاتنا.\nثانيهما: أن تكون (ما): مع. (قالوا بتقدير المصدر) (^١)، فيكون التقدير: ثم يعودون للقول، فسمى القول فيهن باسم المصدر. وهذا القول، كما قالوا: ثوب نسج اليمن، ودرهم ضرب الأمير، وإنما هو منسوج اليمن ومضروب الأمير (^٢).\nفصل:\nاختلف العلماء في كفارة الظهار بماذا تجب؟ فقال قوم: إنها تجب بمجرد الظهار، وليس من شرطها العود، روي هذا عن مجاهد، وبه قال سفيان الثوري (^٣).\nوذهب جماعة من الفقهاء إلى أنها تجب بشرطين وهما الظهار والعَود، وقال أبو حنيفة: هي غير واجبة بالظهار ولا بالظهار والعود، لكنها تحرم عليه بالظهار، ولا يجوز وطؤها حتى يكفر.\nواختلف هؤلاء في العَوْد علي مذاهب: أحدها: أنه العزم على الوطء، قاله مالك، وحكي عنه أنه الوطء بعينه، ولكن تقدم الكفارة عليه، وهذا قول ابن القاسم (^٤).\nوأشار في \"الموطأ\" إلى أنه العزم على الإمساك والإصابة، وعليه أكثر أصحابه (^٥)، وحكاه ابن المنذر عن أبي حنيفة، وبه قال أحمد وإسحاق.\n_________\n(^١) عليها في الأصل: (لا .. إلى)، وقد ترمز إلى زيادة.\n(^٢) ابن بطال ٧/ ٤٥٤.\n(^٣) انظر: \"المنتقى\" ٤/ ٤٩.\n(^٤) انظر: \"المنتقى\" ٤/ ٤٩.\n(^٥) \"الموطأ\" ص ٣٤٦، \"المنتقي\" ٤/ ٤٩.","vol":"25","page":392},{"text":"وذهب الحسن البصري وطاوس والزهري إلى أنه الوطء نفسه (^١)، ومعناه عند أبي حنيفة كما قال الطحاوي: أن لا يستبيح وطأها إلا بكفارة يقدمها (^٢).\nوعند الشافعي: أن يمكنه طلاقها بعد الظهار ساعة فلا يطلقها، فإن أمسكها ساعة ولم يطلقها عاد لما قال، ووجب عليه الكفارة ماتت أو مات (^٣). وعباراتهم وإن اختلفت في العَوْد فالمعنى متقارب.\nوقال أهل الظاهر: هو أن يقول لها: أنت عليَّ كظهر أمي ثانية. وروي هذا القول عن بكير بن الأشج، وهو الذي أنكره البخاري.\nقال ابن حزم؟ وهو قولنا: فمن قال من حر أو عبْد لامرأته أو أمته التي يحل له وطؤها: أنتِ عليَّ كظهر أمي، أو أنتِ مني كظهر أمي، أو مثل ظهر أمي، فلا شيء عليه، ولا يحرم بذلك وطؤها عليه حتى يكون القول بذلك مرة أخرى، فإذا قالها ثانية وجبت عليه كفارة الظهار، وهي عتق رقبة يُجزئ في ذلك المؤمن والكافر، والسَّالم والمعيب، والذكر والأنثى (^٤)\nوصوب ابن المرابط أن لا يعود إلى اللفظ، فإذا أجمع علي إصابتها فقد وجبت عليه الكفارة، لأن نيته وإجماعه علي وطئها هو ما عقد من تحريمها، والرب ﷻ إنما قال: ﴿ثُمَّ يَعُودُونَ لِمَا قَالُوا﴾ [المجادلة: ٣] ولم يقل: ما قالوا وقوله: ﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٣] فالتماس المذكور أنه ليس للمظاهر أن يُقبِّل ولا أن يتلذذ منها بشيء، وقاله مالك\n_________\n(^١) انظر: \"المحلى\" ١٠/ ٥١.\n(^٢) \"مختصر الطحاوي\" ص ٢١٢ - ٢١٣.\n(^٣) انظر: \"الإشراف\" ١/ ٢١٨.\n(^٤) \"المحلى\" ١٠/ ٤٩ - ٥٠.","vol":"25","page":393},{"text":"والزهري وغيرهما، وهو الصواب أن يكون ممنوعًا من كل ما وقع عليه اسم مسيس على ظاهر الآية الكريمة؛ لأن الله تعالى لم يخص الوطء من غيره.\nقال ابن حزم: وقالت طائفة كقولنا، روي عن بكير بن الأشج ويحيى بن زياد الفراء، وروي نحوه عن عطاء، قال: وروينا من طريق سليمان بن حرب وعارم، كلاهما عن حماد بن سلمة، عن هشام، عن أبيه، عن عائشة - ﵂ -، أن جميلة كانت امرأة أوس بن الصامت، وكان به لمم، وكان إذا اشتد لممه ظاهر منها، فأنزل الله -﷿- فيه كفارة الظهار.\nقال ابن حزم: وهذا يقتضي التكرار، ولا يصح في الظهار إلا هذا الخبر وحده. وخبر آخر ذكره من طريق النسائي: أخبرنا الحسين بن حريث، أنا الفضل بن موسى، عن معمر، عن الحكم بن أبان، عن عكرمة، عن ابن عباس - ﵄ - أن رجلًا أتى النبي - ﷺ - فقال: إني ظاهرت من امرأتي، فوقعت عليها قبل أن أُكفِّر. فقال له رسول الله - ﷺ -: \"لا تقربها حتى تفعل ما أمرك الله\".\nقال: وهذا خبر صحيح من رواية الثقات ولا يضره إرسال من أرسله، وكل ما عدا هذا فساقط، إما مرسل وإما من رواية من لا خير فيه (^١).\nقلت: الحديث أخرجه أصحاب السنن الأربعة (^٢).\n_________\n(^١) \"المحلى\" ١٠/ ٥٢، ٥٥.\n(^٢) أبو داود (٢٢٢٣)، الترمذي (١١٩٩)، النسائي ٦/ ١٦٧ - ١٦٨، ابن ماجه (٢٠٦٥).","vol":"25","page":394},{"text":"وقال الترمذي فيه: حديث حسن غريب صحيح. وقال النسائي وأبو حاتم: مرسلًا أصوب من المسند (^١) ولما رواه البزار من حديث إسماعيل بن مسلم، عن عمرو بن دينار، عن طاوس، عن عبد الله بلفظ: فقال - ﵇ -: \"ألم يقل الله: ﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾؟! \"، قال: أعجبتني (قال) (^٢): \"أمسك حتى تكفر\". قال: لا نعلمه ينتهي بإسنادٍ أحسن من هذا، علي أن إسماعيل قد تُكلم فيه، وروى عنه جماعة كثيرة من أهل العلم (^٣).\nوقال أبو حاتم في \"علله\": رواه الوليد، عن ابن جريج، عن الحكم بن أبان خطأ، إنما هو عكرمة: أنه - ﵇ -. مرسل، وفي موضع آخر: سُئل عن حديث إسماعيل، عن عمرو، عن طاوس فقال: إنما هو طاوس أن رسول الله - ﷺ -. ومنهم من يقول: عن عمرو عن عكرمة: أنه - ﵇ -. قال: وإسماعيل هذا يختلط (^٤).\nوروى الترمذي من حديث يحيي بن أبي كثير، عن أبي سلمة ومحمد بن عبد الرحمن أن سلمان بن صخر الأنصاري أحد بني بياضة جعل امرأته عليه كظهر أمه حتى يمضي رمضان، فلما مضى نصف من رمضان وقع عليها ليلًا، فأتى رسول الله - ﷺ - فذكر ذلك له، فقال له رسول الله - ﷺ -: \"أعتق رقبة\" قال: لا أجدها. قال: \"صم شهرين متتابعين\" قال: لا أستطيع. قال: \"أطعم ستين مسكينًا\" قال: لا أجد. فقال رسول الله - ﷺ - لفروة بن عمرو: \"أعطه ذلك العرق\"\n_________\n(^١) \"المجتبي\" ٦/ ١٦٨، \"علل ابن أبي حاتم\" ١/ ٤٣٠.\n(^٢) في الأصل (إن) والمثبت من \"مسند البزار\" وهو الصحيح.\n(^٣) \"البحر الزخار\" ١١/ ١٣٣ - ١١٤ (٤٨٣٣).\n(^٤) \"العلل\" ١/ ٤٣٠، ٤٣٥.","vol":"25","page":395},{"text":"وهو مكتل يأخذ خمسة عشر صاعًا، أو ستة عشر صاعًا، \"أطعم ستين مسكينًا\". قال الترمذي: حديث حسن، يقال: سلمان بن صخر وسلمة بن صخر البياضي (^١).\nوأخرجه الحاكم في \"مستدركه\" -وقال: على شرط الشيخين (^٢) - وأبو داود وابن ماجه (^٣)، فروياه من حديث سليمان بن يسار عن سلمة بن صخر، وهو منقطع، سليمان لم يسمع من سلمة، قاله البخاري (^٤)، وفي إسنادهما مع ذلك عنعنة ابن إسحاق.\nوأما الحاكم فأخرجهما وقال: صحيح على شرط مسلم، وله شاهد (^٥)، فذكر الأول. وأخرجه ابن الجارود في \"منتقاه\" (^٦). وأخرج ابن حبان في \"صحيحه\" من حديث يوسف بن عبد الله بن سلام -وله صحبة- عن خولة بنت مالك بن ثعلبة أنها قالت: فيَّ والله وفي أوس بن الصامت أنزل الله صدر سورة المجادلة، وذلك أن أوسًا ظاهر مني. الحديث وفيه: إني سأعينه بعرق من تمر. قال: \"قد أحسنت اذهبي فأطعمي عنه، واذهبي إلى ابن عمك\" (^٧).\nوأخرجه ابن الجارود في \"منتقاه\" (^٨).\n_________\n(^١) الترمذي (١٢٠٠).\n(^٢) \"المستدرك\" ٢/ ٢٠٤.\n(^٣) أبو داود (٢٢١٣)، ابن ماجه (٢٠٦٢).\n(^٤) انظر: \"علل الترمذي\" ١/ ٤٧٣.\n(^٥) \"المستدرك\" ٢/ ٢٠٣ - ٢٠٤.\n(^٦) \"المنتقى\" (٧٤٥).\n(^٧) ابن حبان ١٠/ ١٠٧ (٤٢٧٩).\n(^٨) \"المنتقى\" (٧٤٦).","vol":"25","page":396},{"text":"ولما رواه أبو داود قال في هذا: أنها كفرت عنه من غير أن تستأمره (^١).\nورواه أيضًا من حديث عطاء عن أوس وقال: عطاء لم يدرك أوسًا؛ لأنه من أهل بدر قديم الموت (^٢) والحديث مرسل، واختلفت ألفاظه فروي فيه: خمسة عشر صاعًا. وروي: مكتل يسع ثلاثين صاعًا. وروي: ستين صاعًا.\nوروى عبد الغني بن سعيد في \"مبهماته\" من حديث الليث، عن يحيي بن سعيد، عن عبد الرحمن بن القاسم، عن محمد بن جعفر، عن عباد بن عبد الله بن الزبير، عن عائشة - ﵂ - أن ذلك كان نهارًا، وهو أصح من رواية ابن إسحاق: ليلًا.\nورواه ابن عجلان، عن بكير بن عبد الله، عن سعيد بن المسيب، عن سلمة. وروى البيهقي من حديث سلمان، عن سلمة بن صخر مرفوعًا في المظاهر يواقع قبل أن يُكفِّر، قال: \"كفارة واحدة\"، خرجه أيضًا من حديث يحيي بن أبي كثير، عن محمد بن عبد الرحمن بن ثوبان، وأبي سلمة بن عبد الرحمن أن سلمة بن صخر قال: الحديث. وفيه: فأتي بعرق فيه خمسة عشر صاعًا أو ستة عشر فقال: \"تصدق بهذا علي ستين مسكينًا\" (^٣). وفي رواية: \"اذهب إلى صاحب صدقة بني زريق فليعطك وسقًا منها، فأطعم ستين مسكينًا وكل بقيتها أنت وعيالك\"\n_________\n(^١) أبو داود (٢٢١٤).\n(^٢) أبو داود (٢٢١٨).\n(^٣) \"السنن الكبرى\" ٧/ ٣٨٦، ٣٩٠.","vol":"25","page":397},{"text":"قال البيهقي: وهذا يدل علي أنه يطعم من الوسق ستين مسكينًا. ثم يأكل هو وعياله بقية الوسق، وهذا يشبه أن يكون محفوظًا، فقد روى بكير بن الأشج عن سليمان بن يسار هذا الخبر وقال فيه: فأتي رسول الله - ﷺ - بتمر فأعطاه إياه، وهو قريب من خمسة عشر صاعًا، قال: \"فتصدق بهذا\" فقال: يا رسول الله: أعلى أفقر مني ومن أهلي؟ فقال: \"كله أنت وأهلك\" وهذا أولى لموافقة رواية (سلمة) (^١) وابن ثوبان.\nقال: وروينا عن الأوزاعي -يعني: المذكور عند البخاري- حدثني الزهري، عن حميد بن عبد الرحمن، عن أبي هريرة - ﵁ - في قصة المجامع في رمضان قال: \"أطعم ستين مسكينًا\" قال: ما أجد، فأتي رسول الله - ﷺ - بعرق فيه تمر؛ خمسة عشر صاعًا قال: \"خذه وتصدق به\" (^٢) وفي رواية الإسماعيلي: فقال: يا رسول الله، أعلى غير أهلي؟ فوالذي نفسي بيده ما بين طنبي المدينة أحد أحوج مني. فضحك وقال: \"خذه واستغفر ربك\".\nفصل:\nولما ذكر ابن عبد الحق (^٣) فيما رده على ابن حزم في \"محلاه\" الحديث السالف الذي صححه ابن حزم قال: أورده حجة له، ولم\n_________\n(^١) كذا في الأصول والصحيح: أبو سلمة.\n(^٢) \"السنن الكبرى\" ٧/ ٣٩١، ٣٩٣.\n(^٣) هو العلامة قاضي تلمسان أبو عبد الله، محمد بن عبد الحق بن سليمان الكوفي البربري المالكي، كان إمامًا معظمًا، كثير التصانيف من ذلك: \"غريب الموطأ\" وكتاب \"المختار في الجمع بين المنتقى والاستذكار\" مات في سنة خمس وعشرين وستمائة.\nانظر ترجمته في: \"سير أعلام النبلاء\" ٢٢/ ٢٦١، و\"غاية النهاية\" ٢/ ١٩٥.","vol":"25","page":398},{"text":"ينتبه إلى أنه حجة عليه لأنَّا نقول له: إذا عجز عن الصوم هل يكون الإطعام عليه فاحشًا قبل التماس أم لا؟ فإن قال: أن يتماس قبل أن يطعم؛ لأن الله تعالى لم يقيد وجوب الإطعام بأن يكون قبل التماس.\nقال: يقال له: متى وجب عليه الإطعام عند عجزه عن الصوم أو بعده بمهلة؛ فإن أنصف قال: عند عجزه عن الصوم، وعجزه عن الصوم لا يكون إلا قبل التماس إن امتثل ما أمر به، فقد أمر بالإطعام ووجوبه قبل التماس، والأمر على الفور، فوجب أن يطعم قبل التماس، فالحديث نص في مسألتنا.\nفصل:\nواحتج من قال: إن الكفارة تجب بمجرد الظهار بأن الله ﷻ ذكرها وعلل وجوبها فقال: ﴿وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا﴾ [المجادلة: ٢] فدل أنها وجبت بمجرد القول. قالوا: لأن العَوْد الذي هو إمساكها والعزم علي وطئها مباح، والمباح لا تجب فيه كفارة.\nوحجة الجماعة قوله تعالى: ﴿وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ﴾ [المجادلة: ٣] فأوجبها بالظهار والعَوْد جميعًا.\nفمن زعم أنها تجب بشرط واحد فقد خالف الظاهر، وهذا بمنزلة قول القائل: من دخل الدار ثم صلى فله دينار. فإنه لا يستحقه إلا من فعل ذلك كله؛ لأنهما شرطان لاستحقاق الدينار، فلا يجوز أن يستحق الدينار بأحدهما.\nوأجاب المخالف عما ذكره الشافعي بأن قال: لا شك أن الذي كان مباحًا بالعقد هو الوطء، فإذا حرمه بالظهار كانت الكفارة له دون ما سواه؛ لأن الأنكحة إنما وضعت له فقط، وكما ثبت أنه لا يجوز","vol":"25","page":399},{"text":"له أن يطأ حتى يُكفِّر وجب أن يكون العَوْد هو العزم على الإمساك وعلى الوطء جميعًا، لو كان الظهار يحرم الإمساك حتى يكون العود إليه راجعًا لكان طلاقًا؛ لأن الإمساك إذا حرم ارتفع العقد، وما يرفع النكاح إنما هو الطلاق، ولو كان الظهار كذلك لكانت الكفارة لا تدخله ولا تصلحه؛ لأن الفراق (لا يرتفع) (^١) بالكفارة.\nولما صح ذلك ثبت أن الكفارة تبيح العَوْد إلى ما حرمه الظهار من الوطء والعزم عليه، ألا ترى أنه إذا حلف ألا يطأها فقد حرم وطؤها دون إمساكها. فإذا فعل الوطء فقد خالف ما حرمته اليمين، فكذلك الظهار.\nومن ظاهر فإنما أراد الإمساك دون الطلاق؛ فكذلك لم يكن العود هو الإمساك. واحتج أهل الظاهر بأن قالوا: كل موضعٍ ذكر الله فيه العود للشيء فالمراد به العود نفسه، ألا ترى أنه أخبر عن الكفار أنهم لو رُدوا لعادوا لما نهوا عنه، وقال تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَى ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ﴾ [المجادلة: ٨] فكذلك العود هنا، فيقال لهم: العود في الشيء يكون في اللغة بمعنى المصير إليه كما تأولتم، ويكون أيضًا بمعنى (الرجوع) (١) كما قال - ﵇ -: \"العائد في هبته كالكلب يعود في قيئه\" أراد به: الناقض لهبته، وهذا تفسير الفراء في العود المذكور في الآية أنه الرجوع في قولهم، وعن قولهم (^٢).\nقال إسماعيل: ولو كان معنى العود أن يلفظوا به مرة أخرى لما وقع بعده ﴿فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٣] لأنه لم يذكر للمسيس سبب فيقال من أجله: ﴿قَبْلِ أَنْ يَتَمَاسَّا﴾ وإنما ذكر التظاهر وهو ضد المسيس والمظاهر إنما حرم على نفسه المسيس، فكيف يقال له: إذا\n_________\n(^١) من (غ).\n(^٢) \"معاني القرآن\" ٣/ ١٣٩.","vol":"25","page":400},{"text":"حرمت على نفسك المسيس ثم حرمته أيضًا فأعتق رقبة قبل أن تمس؟! هذا كلام واهٍ، ولو قال رجل لرجل: إذا لم ترد أن تمس فأعتق رقبة قبل أن تمس لنسبه الناس إلى الجهل.\nولو قال: [إذا] (^١) أردت أن تمس فأعتق رقبة قبل أن تمس. كان كلامًا صحيحًا مفهومًا؛ أنه لا تجب الكفارة حتى يريد المسيس، وأيضًا فإن الظهار كان طلاق الجاهلية كما سلف، فعلق عليه حكم التكفير بشرط العود والرجوع فيه، ألا ترى أن الكفارة إذا أوجبت باللفظ وشرط آخر كان ذلك مخالفة اللفظ لا إعادته كالأيمان.\nفصل:\nوأجمع العلماء أن الظهار للعبد لازم له كالحرِّ، وأن كفارته شهران واختلفوا في الإطعام والعتق: فقال الكوفيون، والشافعي: لا يجزئه إلا الصوم خاصة (^٢).\nوقال ابن القاسم عن مالك: إنْ أَطعم بإذن مولاه أجزأه، وإن أعتق بإذنه لم يجزه وأحب إلينا أن يصوم. يعني: الشهرين.\nقال ابن القاسم: ولا أرى هذا الجواب إلا (وهمًا) (^٣) منه (^٤)؛ لأنه إذا قدر على الصوم لا يجزئه الإطعام في الحرِّ، كيف العبد؟ وعسى أن يكون جواب هذِه المسألة في كفارة اليمين بالله.\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٩٦، \"الإشراف\" ١/ ١٢٧.\n(^٣) في الأصل: وهم. فربما كتبها علي لغة ربيعة، الذين يكتبون المنصوب علي صورة المرفوع والمجرور، وكثير من المحدثين يفعلون ذلك، وفي \"الصحيح\" نماذج من ذلك، والمثبت من الحاشية وعليها كلمة: الجادة.\n(^٤) \"المدونة\" ٢/ ٣٠٧، \"ابن بطال\" ٧/ ٤٥٣.","vol":"25","page":401},{"text":"وقال الحسن: إن أذن له مولاه في العتق أجزأه. وعن الأوزاعي فيه وفي الإطعام كذلك أيضًا إذا لم يقدر على الصيام (^١).\nفصل:\nاختلف في الظهار من الأمة، وأم الولد، فقال الكوفيون، والشافعي: لا يصح الظهار منهما. وقال مالك، والثوري، والأوزاعي، والليث: يكون من أمته مظاهرًا (^٢).\nواحتج الكوفيون بقوله تعالى: ﴿وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ﴾ [المجادلة: ٣] والأمة ليست من نسائنا؛ لأن الظهار كان طلاقًا ثم أحل بالكفارة، فإذا كان لا حظ للإماء في الطلاق فكذلك ما قام مقامه.\nومن أوجب الظهار في الإماء جعلهن داخلات في جملة النساء لمعنى تشبه الفرج الحلال بالحرام في حال الظهار؛ لأن الله تعالى حرم جميع النساء ولم يخص امرأة دون امرأة: وهذا مذهب علي، وهو حجة مع معرفة لسان العرب، وهو مذهب الفقهاء السبعة، وعطاء، وربيعه. قال ابن المنذر: ويدخل في عموم قوله: ﴿الَّذِينَ يُظَاهِرُونَ مِنْكُمْ﴾ الآية [المجادلة: ٢]؛ لأن الظهار يكون من الأمة والذمية والصغيرة وجميع النسوان.\nفصل:\nقال ابن حزم: ولا يكون الظهار إلا بذكر ظهر الأم، ولا يجب بفرجها ولا بعضو منها غير الظهر، ولا بذكر الظهر أو غيره من غير\n_________\n(^١) انظر: \"الإشراف\" ١/ ١٢٧، ١٢٨.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٩١، \"المدونة\" ٢/ ٢٩٧، \"الإشراف\" ١/ ٢١٧.","vol":"25","page":402},{"text":"الأم والجدة، لا من ابنته، ولا من ابنه، ولا أخيه، ولا من جده. وقالت طائفة: إذا تكلم بالظهار فقد لزمه. قاله طاوس، وهو قول الثوري، والبتي.\nوقالت طائفة: من ظاهر لم تلزمه كفارة حتى يريد وطأها، فإذا أراده لزمته حينئذٍ، فإن بدا له عن وطئها سقطت عنه الكفارة، وهكذا أبدًا، وهو أشهر قولي مالك.\nوروي عن عبد العزيز بن الماجشون، وما نعلمه عن أحد قبلهما، وهو أسقط الأقوال، لتعرِّيه عن الأدلة.\nثم قال ابن حزم: وقال أبو حنيفة: معنى العَوْد أن الظهار يوجب تحريمًا لا يرفعه إلا الكفارة، إلا أنه إذا لم يطأها مدة طويلة حتى ماتت فلا كفارة عليه سواء أراد في خلال ذلك وطأها أو لم يرد؛ فإن طلقها ثلاثًا فلا كفارة عليه، فإن تزوجها بعد زوج عاد عليه حكم الظهار ولا يطؤها حتى يُكفر.\nقال أبو حنيفة: والظهار قول كانوا يقولونه في الجاهلية، فنهوا عنه، فكل من قاله فقد عاد لما قال. قال ابن حزم: وهذا لا يحفظ عن غيره (^١)، كذا قال.\nوأما ابن عبد البر فقال: (قاله) (^٢) قبله غيره. وروى بشر بن الوليد عن أبي يوسف أنه لو وطئها ثم مات أحدهما لم تكن عليه كفارة، ولا كفارة بعد الجماع (^٣).\n_________\n(^١) \"المحلى\" ١٠/ ٥٠، ٥١، ٥٢.\n(^٢) من (غ).\n(^٣) \"الاستذكار\" ١٧/ ١٣٢.","vol":"25","page":403},{"text":"والذي عليه الحنفيون هو أن يشبه المنكوحة بمحرمة عليه على التأبيد، فيحرم الوطء ودواعيه بقوله: أنت على كظهر أمي حتى يكفر، فلو وطئ قبله استغفر ربه فقط كما ذكرنا في الحديث آنفًا.\nفصل:\nقال: وبطنها وفخذها وفرجها كظهرها، وأخته وعمته وأمه رضاعًا كأمه، فإن قال: رأسك أو فرجك أو وجهك أو رقبتك أو نصفك أو ثلثك عليَّ كظهر أمي كان ظهارًا.\nوإن نوى بأنت عليِّ مثل أمي بِرًّا أو ظهارًا أو طلاقًا فكما نوى، وإلا لغا.\nفإن قال: أنتِ عليَّ حرام كأمي ظهارًا أو طلاقًا فكما نوى.\nفإن قال: أنت عليِّ حرام كظهر أمي طلاقًا أو إيلاءً فظهارٌ.\nفصل:\nولا ظهار إلا من زوجة، ولا يجزئ في كفارته الأعمى، ولا مقطوع اليدين، أو إبهامهما، أو الرجلين، ولا المجنون والمدبر، وأم الولد والمكاتب الذي أدى شيئًا، فإن لم يؤد شيئًا جاز، وإن اشترى قريبه ناويًا بالشراء الكفارة، أو حرر نصف عبده عن كفارته، ثم حرر باقيه عنها صح. وإن حرر نصف عبد مشترك وضمن باقيه، أو حرر نصف عبده ثم وطئ التي ظاهر منها، ثم حرر باقيه لم يجزئه.\nفصل:\nفإن لم يجد ما يعتق صام شهرين متتابعين ليس فيهما رمضان ولا الأيام المنهي عن صيامها، فإن وطئ فيها ليلًا أو يومًا ناسيًا أو أفطر استأنف الصوم، وذكر ابن حزم عن مالك أنه إذا وطئ التي ظاهر منها ليلًا قبل تمام الشهرين يبتدئهما من ذي قبل.","vol":"25","page":404},{"text":"وقال أبو حنيفة والشافعي: يتمهما بانيًا علي ما صام منهما (^١).\nفصل:\nوقول أبي حنيفة في الظهار كقول أصحاب اللغة كما أسلفناه عنهم أول الباب، وأظن ابن حزم لا ينكر هذا، وإنما حمله قوله تعالى: ﴿الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ﴾ [المجادلة: ٢]\nقال ابن عبد الحق: ولئن سلم له هذا، فما فعله في قوله: ﴿وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ﴾ [المجادلة: ٣] وهي مطلقة في جميع الظهار؟ وفي هذِه الآية حكم الظهار لا في الآية المتقدمة، ولا يمكنه أن يقول: هذا الظهار المذكور في الآية هو ذاك؛ لأن الآية الكريمة مستقلة بنفسها، ولو جاء مثلًا في الشرع من جعل امرأته كظهر أمه فليست بأمه، ولو قال مفصلًا بهذا: ومن ظاهر من امرأته لزمه كذا.\nوكان الظهار هو أن يجعل زوجته كظهر ذات محرم، فلا يقول أحد: إن الظهار هنا مقصور على الظهار بالأم، إذ سياق الكلام لا يعطيه لا من نصه ولا من مفهومه، فبطل قوله جملة، وصح أنه إذا ظاهر بذات محرم لزمه حكم الظهار وسنوضحه بعد.\nفصل:\nمذهبنا ومذهب أبي حنيفة ومالك أن المعيبة لا تجوز في الكفارة (^٢)، قال ابن حزم: وروينا عن النخعي والشعبي أن عتق الأعمى يجزئ في ذلك. وعن ابن جريج أن الأشل يجزئ.\n_________\n(^١) \"المحلى\" ١٠/ ٥٦.\n(^٢) انظر: \"الإشراف\" ١/ ٢٢٤.","vol":"25","page":405},{"text":"فصل:\nقال: ذهبت طائفة إلى أنه إذا ظاهر من غير ذات محرم، فليس ظهارًا. رويناه عن الحسن وعطاء والشعبي، وهو قول أبي حنيفة، وأحد قولي الشافعي، وأشهر أقواله: إن كل من ظاهر بامرأة حل له نكاحها يومًا من الدهر فليس ظهارًا، ومن ظاهر بامرأة لم يحل له نكاحها قط فهو ظهار.\nوقال مالك: من ظاهر بذات محرم أو بأجنبية أو بابْنَة فهو كله ظهار.\nوروينا عن الشعبي: لا ظهار إلا بأم أو جدة، وهو قول للشافعي، رواه عنه أبو ثور، وبه يقول أبو سليمان وأصحابنا. ولما ظاهرت عائشةُ بنت طلحة من مصعب بن الزبير بأمها، وفي رواية بأبيها. أمرها فقهاء وقتها بالكفارة (^١).\nوقال معمر: سئل ابن شهاب عن امرأة قالت لزوجها: هو عليها كابنها. قال الزهري: قالت منكرًا من القول وزورًا، نرى أن تكفر، أو تصوم شهرين متتابعين، أو تطعم ستين مسكينًا. وكان الحسن يرى أن تظاهر المرأة من الرجل ظهارًا. وهو قول الأوزاعي والحسن بن حي والحسن بن زياد اللؤلؤي، وقال الثوري والشافعي: إن ظاهر برأس أمه فهو ظهار، وإن ظاهر بشيء له أن ينظر إليه فليس ظهارًا.\nفصل:\nقال ابن حزم: من شرع في الصوم فوطئ ليلًا أو وطئ قبل أن يكفر، فعن أبي يوسف أنه لا يكفر. والقول قوله، لولا قوله - ﵇ - لمن قال له:\n_________\n(^١) هذا الخبر رواه: عبد الرزاق في \"مصنفه\" ٦/ ٤٤٤ (١١٥٩٦)، وسعيد بن منصور في \"سننه\" ٢/ ١٩ (١٨٤٨)، والدارقطني في \"سننه\" ٣/ ٣١٩.","vol":"25","page":406},{"text":"وقعت علي زوجتي قبل أن أكفر: \"لا تقربها حتى تفعل ما أمر الله\" فوجب الوقوف عند هذا الخبر الصحيح.\nوقال آخرون: ليس عليه إلا كفارة واحدة. قاله ابن المسيب ونافع ومحمد بن سيرين والحسن وبكر بن عبد الله ومورق العجلي وقتادة -في روايةٍ - وعطاء وطاوس وعكرمة ومجاهد (^١).\nوقال ابن عبد البر: هو قول أكثر السلف، وجماعة فقهاء الأمصار: ربيعة ويحيى بن سعيد، وبه قال مالك والليث وأبو حنيفة والشافعي، وأصحابهم، والثوري والأوزاعي وأحمد وإسحاق وأبو عبيد وأبو ثور والطبري وداود، وهي السنة الواردة في سلمة بن صخر (^٢).\nقال ابن حزم: وقالت طائفة: عليه كفارتان. قاله عبد الله بن عمر و(عبد الله بن عمرو) (^٣) وقبيصة بن ذؤيب وقتادة وسعيد بن جبير والحكم بن عتيبة وعبيد الله بن الحسن القاضي زاد ابن عبد البر: وعمرو بن العاصي وابن شهاب (^٤) وقالت طائفة: عليه ثلاث كفارات، روي ذلك عن النخعي والحسن.\nفصل:\nواختلفوا فيمن ظاهر من أجنبية ثم تزوجها، فروى القاسم بن محمد عن عمر بن الخطاب: إن تزوجها فلا يقربها حتى يُكفر. وهو قول عطاء وسعيد بن المسيب والحسن وعروة، صح ذلك عنهم، كما قاله ابن حزم -لكن الأثر عن عمر منقطع؛ لأن القاسم لم يولد إلا بعد قتل عمر- وهو قول مالك وأبي حنيفة وأحمد وأصحابهم والثوري وإسحاق.\n_________\n(^١) \"المحلى\" ١٠/ ٥٣، ٥٤، ٥٥.\n(^٢) \"الاستذكار\" ١٧/ ١٢١.\n(^٣) كذا في الأصول، وفي \"المحلى\" ١٠/ ٥٥: عمرو بن العاص.\n(^٤) \"الاستذكار\" ١٧/ ١٢١.","vol":"25","page":407},{"text":"وقالت طائفة كما قلنا، قاله ابن عباس، وهو في غاية الصحة عنه، وقاله أيضًا الحسن -في رواية- وقتادة والشافعي وأبو سليمان.\nفصل:\nومن ظاهر ثم كرر ثانية ثم ثالثة، فليس عليه إلا كفارة واحدة، فإن كرر رابعة فعليه كفارة أخرى. روي عن خلاس، عن علي أنه قال: إذا ظاهر في مجلس واحد مرارًا فكفارة واحدة، وإن ظاهر في مقاعد شتى فعليه كفارات، والأيمان كذلك. وهو قول قتادة وعمرو بن دينار، صح ذلك عنهما.\nوقال آخرون: ليس في ذلك إلا كفارة واحدة، روينا عن عطاء وطاوس والشعبي أنهم قالوا: إذا ظاهر من امرأته خمسين مرة فإن عليه كفارة واحدة. وصح مثله عن الحسن وعطاء، وهو قول الأوزاعي.\nوقال الحسن أيضًا: إذا ظاهر مرارًا فإن كان في مجالس شتى فكفارة واحدة مالم يكفر، والأيمان كذلك. قال معمر: وهو قول الزهري. قال ابن حزم: وهو قول مالك.\nوقال أبو حنيفة: إن كان كرره في مجلس واحد ونوى التكرار فكفارة واحدة، وإن لم يكن له نية فلكل ظهار كفارة. وسواء كان ذلك في مجلس واحد أو مجالس (^١).\nقال ابن عبد الحق في \"رده على المحلى\": القول السالف لا دليل عليه؛ لأن الله تعالى قال: ﴿ثُمَّ يَعُودُونَ لِمَا قَالُوا﴾ [المجادلة: ٣] فإذا عاد مائة مرة فهو عائد، هذا علي قول أن العود هو إعادة نفس الظهار، لكن يلزمه الحكم بأقل ما ينطلق عليه الاسم، وأقله مرة.\n_________\n(^١) \"المحلى\" ١٠/ ٥٥، ٥٦، ٥٧.","vol":"25","page":408},{"text":"قال: وأما قوله: إذا لزمته الكفاره فقد ارتفع حكم الظهار المتقدم. فدعوى عرية عن الدليل، وذلك أن ظاهر الآية يدل علي أنه إن عاد ألف مرة سواء قبل الكفارة أو بعد فلا يلزمه شيء، لكن وجدناهم مجمعين علي أنه إن ظاهر وعاد لما قال -على اختلافهم في العود ما هو- أنه يلزمه حكمًا الظهار، فوجب أن يؤخذ بما أجمعوا عليه، وهو أن للظهار بعد الكفارة حكمًا مستأنفًا، وقول مالك في هذِه المسألة أعدلها، وهو أنه إن أَعَاد الظهار مائة مرة قبل أن يكفر لا يلزمه إلا ظهار واحد، فإن ظاهر بعد الكفارة كان حكمه حكم مظاهر لم يظاهر قبل، فلاح بطلان قوله.\nفصل:\nقال: ومن وجبت عليه كفارة الظهار لم يسقطها عنه موته ولا موتها، ولا طلاقه لها، وهي من رأس ماله إن مات، أوصى بها أو لم يوص.\nفصل:\nقال: ومن عجز عن جميع الكفارة فحكمه الإطعام أبدًا، أيسر بعد ذلك أو لم يوسر، قوي على الصيام أو لم يقوَ، وكذلك حكم من عجز عن العتق والصوم، فهو لازم له أبدًا، فمن كان حين لزومه الكفارة. قادرًا على رقبة لم يجزه غيرها، وإن افتقر فأمره إلى الله.\nومن كان عاجزًا عن الرقبة قادرًا علي صوم شهرين متتابعين فلم يصمهما، ثم عجز عن الصوم إلى أن مات لم يجزئه إطعام ولا عتق أبدًا؛ فإن صح صامهما، وإن مات صامهما عنه وليه، فلو لم تتصل صحته وقوته على الصيام جميع المدة التي ذكرنا، فإن أيسر في","vol":"25","page":409},{"text":"خلالها فالعتق فرضه أبدًا، فإن لم يوسر فالإطعام فرضه أبدًا (^١).\nفصل:\nسلف جملة من نقل ابن عبد البر عن ابن أبي ليلى والحسن بن حي أنه إذا قال: كل امرأة أتزوجها فهي عليَّ كظهر أمي. لم يلزمه شيء، فإن قال: إن نكحت فلانة فهي كظهر أمي أو يسمي قرية أو قبيلة لزمه الظهار.\nوقال الثوري: فمن قال: إن تزوجتك فأنت طالق، وأنت عليَّ كظهر أمي، والله لا أقربك أربعة أشهر فما زاد، ثم تزوجها وقع الطلاق وسقط الظهار والإيلاء؛ لأنه بدأ بالطلاق. قال أبو عمر: يهدم الطلاق المتقدم الظهار، وإن كان بائنًا أو رجعيًّا هدمه أيضًا ما لم يراجع، فإذا راجع لم يطأ حتى يكفر كفارة الظهار (^٢). وقال يحيي بن سعيد الأنصاري في رجل ظاهر من امرأته ثلاث مرات في مجلس واحد في أمور مختلفة: فإنه يجب عليه ثلاث كفارات.\nوقال ربيعة: إن ظاهر من امرأته ثلاثًا في مجالس شتى [في أمور شتى] (^٣) كفر عنهن جميعًا، هان ظاهر منها ثلاثًا في (مجالس شتى) (^٤) في أمر واحد فكفارته واحدة.\nوروى ابن نافع فيمن قال: كل امرأة أتزوجها فهي عليَّ كظهر أمي أنه يجزئه كفارة واحدة عن جميع النساء، وبه قال ابن القاسم (^٥).\n_________\n(^١) \"المحلى\" ١٠/ ٥٧ - ٥٨.\n(^٢) \"الاستذكار\" ١٧/ ١١٦ - ١١٧.\n(^٣) من (غ).\n(^٤) كذا في الأصول، وفي \"الاستذكار\" ١٧/ ١٢٠: مجلس واحد، وهو الصواب.\n(^٥) \"الاستذكار\" ١٧/ ١٢٠.","vol":"25","page":410},{"text":"وعن الثوري: لا بأس أن يُقبَّل التي ظاهر منها قبل التكفير ويأتيها فيما دون الفرج؛ لأن المسيس هنا الجماع، وهو قول الحسن (^١) وعطاء وعمرو بن دينار وقتادة، وهو قول أصحاب الشافعي، وروي عنه أنه قال: أحب إلى أن يمتنع من القبلة والتلذذ احيتاطًا.\nوقال أحمد وإسحاق: لا بأس أن يقبل ويباشر. وأبى مالك ذلك ليلًا أو نهارًا، وكذا في صوم الشهرين قال: ولا ينظر إلى شعرها ولا إلى صدرها حتى يكفر.\nوقال الأوزاعي: يأتي منها ما دون الإزار كالحائض (^٢).\nوعن أحمد: إن قال لامرأته: أنتِ عليَّ كظهر أمه من الرضاعة: أجبن عن الرضاع (^٣).\nوقال مالك\": ليس على النساء ظهار، قال عطاء: إن فعلت كفرت كفارة يمين، وهو قول أبي يوسف والأوزاعي. وقال محمد بن الحسن: لا شيء عليها.\nقال الأوزاعي فكذا إذا قال لها: أنتِ عليَّ كظهر فلان -لرجل- فهي كفارة يمين يكفرها (^٤).\nقال ابن عبد البر: وأجمعوا علي أنه إذا أفطر في الشهرين متعمدًا بوطء أو بأكل أو بشرب من غير عذر يستأنف الصيام، واختلفوا إذا وطئ ليلًا، عند الشافعي: لا شيء عليه. وعند أبي حنيفة: يستأنف، وهو قول مالك والليث وغيرهما، فإن أطعم ثلاثين مسكينًا ثم وطئ،\n_________\n(^١) في الأصل: الحسن وقتادة، والمثبت من (غ).\n(^٢) \"الاستذكار\" ١٧/ ١٢٣ - ١٢٤.\n(^٣) \"مسائل أحمد وإسحاق\" برواية الكوسج ١/ ٤١٩ - ٤٢٠ (١٠٨٧).\n(^٤) \"الاستذكار\" ١٧/ ١٢٦ - ١٢٧.","vol":"25","page":411},{"text":"فقال الشافعي وأبو حنيفة: يتم الإطعام، كما لو وطئ قبل أن يُطْعِم لم يكن عليه إلا إطعام واحد.\nوقال الليث والأوزاعي ومالك: يستأنف إطعام ستين مسكينًا (^١). وسئل عروة عن رجل قال لزوجته: كل امرأة أنكحها عليك ما عشتِ كظهر أمي: يكفيه من ذلك عتق رقبة (^٢).\nوعند الشافعي وابن أبي ليلى: لا يكون مظاهرًا.\nوقال مالك في العبد يظاهر من امرأته: لا يدخل عليه إيلاء قبل أن يفرغ من صيامه.\nقال أبو عمر: أصل مذهبه أنه لا يدخل عنده على المظاهر إيلاء، حرًّا أو عبدًا، إلا أن يكون مضارًّا، وهذا ليس مضارًّا، (إذا ذهب) (^٣) يصوم للكفارة (^٤).\nقال أبو عمر: ولا خلاف علمته بين العلماء أن الظهار للعبد لازم، وأن كفارته المجمع عليها الصوم، قال: واختلفوا في العتق والإطعام، فأجاز للعبد العتق إن أعطاه سيده أبو ثور وداود، وأبَى ذلك سائر العلماء.\nوقال ابن القاسم عن مالك: إن أطعم بإذن مولاه أجزأه، وإن أعتق بإذنه لم يجزئه وأحب إلينا أن يصوم، وقد سلف عن ابن القاسم توهيمُه قال مالك: وإطعام العبد كإطعام الحرِّ ستين مسكينًا، لا أعلم فيه خلافًا (^٥).\n_________\n(^١) \"الاستذكار\" ١٧/ ١٣٨.\n(^٢) \" الموطأ\" ص ٣٤٦.\n(^٣) في الأصول: وذهب، والمثبت من \"الاستذكار\" ١٧/ ١٤٤.\n(^٤) \"الاستذكار\" ١٧/ ١٤٢ - ١٤٣.\n(^٥) \"الاستذكار\" ١٧/ ١٤٦ - ١٤٧.","vol":"25","page":412},{"text":"<span data-type='title' id=toc-3235>٢٤ - باب الإِشَارَةِ فِي الطَّلَاقِ وَالأُمُورِ</span>\nوَقَالَ ابْنُ عُمَرَ: قَالَ النَّبِيُّ - ﷺ -: «لَا يُعَذِّبُ اللَّهُ بِدَمْعِ الْعَيْنِ وَلَكِنْ يُعَذِّبُ بِهَذَا». فَأَشَارَ إِلَى لِسَانِهِ [انظر: ١٣٠٤]. وَقَالَ كَعْبُ بْنُ مَالِكٍ: أَشَارَ النَّبِيُّ - ﷺ - إِلَيَّ أَيْ خُذِ النِّصْفَ [انظر: ٤٥٧]. وَقَالَتْ أَسْمَاءُ: صَلَّى النَّبِيُّ - ﷺ - فِي الْكُسُوفِ، فَقُلْتُ لِعَائِشَةَ: مَا شَأْنُ النَّاسِ؟ وَهْيَ تُصَلِّي، فَأَوْمَأَتْ بِرَأْسِهَا إِلَى الشَّمْسِ، فَقُلْتُ آيَةٌ؟ فَأَوْمَأَتْ بِرَأْسِهَا أَنْ نَعَمْ. [انظر: ٨٦] وَقَالَ أَنَسٌ: أَوْمَأَ النَّبِيُّ - ﷺ - بِيَدِهِ إِلَى أَبِي بَكْرٍ أَنْ يَتَقَدَّمَ. [انظر: ٦٨٠]\nوَقَالَ ابْنُ عَبَّاسٍ أَوْمَأَ النَّبِيُّ - ﷺ - بِيَدِهِ: لَا حَرَجَ. [انظر: ٨٤] وَقَالَ أَبُو قَتَادَةَ: قَالَ النَّبِيُّ - ﷺ - فِي الصَّيْدِ لِلْمُحْرِمِ: «آحَدٌ مِنْكُمْ أَمَرَهُ أَنْ يَحْمِلَ عَلَيْهَا أَوْ أَشَارَ إِلَيْهَا؟». قَالُوا: لَا. قَالَ: «فَكُلُوا». [انظر: ١٨٢١ - فتح ٩/ ٤٣٥].\n\n٥٢٩٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ عَبْدُ الْمَلِكِ بْنُ عَمْرٍو، حَدَّثَنَا إِبْرَاهِيمُ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: طَافَ رَسُولُ اللهِ - ﷺ - عَلَى بَعِيرِهِ، وَكَانَ كُلَّمَا أَتَى عَلَى الرُّكْنِ أَشَارَ إِلَيْهِ، وَكَبَّرَ. [انظر: ١٦٠٧ - مسلم: ١٢٦٧ - فتح ٩/ ٤٣٦].\nوَقَالَتْ زَيْنَبُ: قَالَ النَّبِيُّ - ﷺ -: «فُتِحَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ». وَعَقَدَ تِسْعِينَ. [انظر: ٣٣٤٦ - فتح ٩/ ٢٨٨٠].\n\n٥٢٩٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا سَلَمَةُ بْنُ عَلْقَمَةَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ أَبُو الْقَاسِمِ - ﷺ -: «فِي الْجُمُعَةِ سَاعَةٌ لَا يُوَافِقُهَا مُسْلِمٌ قَائِمٌ يُصَلِّي، فَسَأَلَ اللهَ خَيْرًا، إِلاَّ أَعْطَاهُ». وَقَالَ بِيَدِهِ، وَوَضَعَ أَنْمَلَتَهُ عَلَى بَطْنِ الْوُسْطَى وَالْخِنْصَرِ. قُلْنَا: يُزَهِّدُهَا. [انظر: ٩٣٥ - مسلم: ٨٥٢ - فتح ٩/ ٤٣٦].","vol":"25","page":413},{"text":"٥٢٩٥ - وَقَالَ الأُوَيْسِيُّ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ شُعْبَةَ بْنِ الْحَجَّاجِ، عَنْ هِشَامِ بْنِ زَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: عَدَا يَهُودِيٌّ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - عَلَى جَارِيَةٍ، فَأَخَذَ أَوْضَاحًا كَانَتْ عَلَيْهَا وَرَضَخَ رَأْسَهَا، فَأَتَى بِهَا أَهْلُهَا رَسُولَ اللهِ - ﷺ - وَهْيَ فِي آخِرِ رَمَقٍ، وَقَدْ أُصْمِتَتْ، فَقَالَ لَهَا رَسُولُ اللهِ - ﷺ - «مَنْ قَتَلَكِ؟ فُلَانٌ». لِغَيْرِ الَّذِى قَتَلَهَا، فَأَشَارَتْ بِرَأْسِهَا أَنْ لَا، قَالَ: فَقَالَ لِرَجُلٍ آخَرَ غَيْرِ الَّذِى قَتَلَهَا، فَأَشَارَتْ أَنْ لَا، فَقَالَ: «فَفُلَانٌ». لِقَاتِلِهَا فَأَشَارَتْ أَنْ نَعَمْ، فَأَمَرَ بِهِ رَسُولُ اللهِ - ﷺ - فَرُضِخَ رَأْسُهُ بَيْنَ حَجَرَيْنِ. [انظر: ٢٤١٣ - مسلم: ١٦٧٢ - فتح ٩/ ٤٣٦].\n\n٥٢٩٦ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْفِتْنَةُ مِنْ هَا هُنَا». وَأَشَارَ إِلَى الْمَشْرِقِ. [انظر: ٣١٠٤ - مسلم: ٢٩٥٠ - فتح ٩/ ٤٣٦].\n\n٥٢٩٧ - حَدَّثَنَا عَلِىُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ، عَنْ أَبِي إِسْحَاقَ الشَّيْبَانِيِّ، عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى قَالَ: كُنَّا فِي سَفَرٍ مَعَ رَسُولِ اللهِ - ﷺ -، فَلَمَّا غَرَبَتِ الشَّمْسُ قَالَ لِرَجُلٍ: «انْزِلْ فَاجْدَحْ لِي». قَالَ: يَا رَسُولَ اللهِ، لَوْ أَمْسَيْتَ. ثُمَّ قَالَ: «انْزِلْ فَاجْدَحْ». قَالَ: يَا رَسُولَ اللهِ، لَوْ أَمْسَيْتَ إِنَّ عَلَيْكَ نَهَارًا. ثُمَّ قَالَ: «انْزِلْ فَاجْدَحْ». فَنَزَلَ فَجَدَحَ لَهُ فِى الثَّالِثَةِ، فَشَرِبَ رَسُولُ اللهِ - ﷺ -، ثُمَّ أَوْمَأَ بِيَدِهِ إِلَى الْمَشْرِقِ فَقَالَ: «إِذَا رَأَيْتُمُ اللَّيْلَ قَدْ أَقْبَلَ مِنْ هَا هُنَا فَقَدْ أَفْطَرَ الصَّائِمُ». [انظر: ١٩٤١ - مسلم: ١١٠١٤ - فتح ٩/ ٤٣٦].\n\n٥٢٩٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا يَمْنَعَنَّ أَحَدًا مِنْكُمْ نِدَاءُ بِلَالٍ -أَوْ قَالَ: أَذَانُهُ- مِنْ سَحُورِهِ، فَإِنَّمَا يُنَادِي -أَوْ قَالَ يُؤَذِّنُ- لِيَرْجِعَ قَائِمُكُمْ، وَلَيْسَ أَنْ يَقُولَ». كَأَنَّهُ يَعْنِي: الصُّبْحَ أَوِ الْفَجْرَ، وَأَظْهَرَ يَزِيدُ يَدَيْهِ ثُمَّ مَدَّ إِحْدَاهُمَا مِنَ الأُخْرَى. [انظر: ٦٢١ - مسلم: ١٠٩٣ - فتح ٩/ ٤٣٦].\n\n٥٢٩٩ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، سَمِعْتُ أَبَا هُرَيْرَةَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَثَلُ الْبَخِيلِ وَالْمُنْفِقِ كَمَثَلِ رَجُلَيْنِ","vol":"25","page":414},{"text":"عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ، مِنْ لَدُنْ ثَدْيَيْهِمَا إِلَى تَرَاقِيهِمَا، فَأَمَّا الْمُنْفِقُ فَلَا يُنْفِقُ شَيْئًا إِلاَّ مَادَّتْ عَلَى جِلْدِهِ حَتَّى تُجِنَّ بَنَانَهُ وَتَعْفُوَ أَثَرَهُ، وَأَمَّا الْبَخِيلُ فَلَا يُرِيدُ يُنْفِقُ إِلاَّ لَزِمَتْ كُلُّ حَلْقَةٍ مَوْضِعَهَا، فَهْوَ يُوسِعُهَا فَلَا تَتَّسِعُ». وَيُشِيرُ بِإِصْبَعِهِ إِلَى حَلْقِهِ. [انظر: ١٤٤٣ - مسلم: ١٠٢١ - فتح ٩/ ٤٣٦].\n(وَقَالَ ابن عُمَرَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يُعَذِّبُ اللهُ بِدَمْعِ العَيْنِ ولكن يُعَذَبُ بهذا\". وأَشَارَ إِلَى لِسَانِهِ.) وهذا سلف مسندًا في الجنائز.\nثم قال: وَقَالَ كَعْبُ بْنُ مَالِكٍ: أَشَارَ النَّبِيُّ - ﷺ - إِلَيَّ أن خُذِ النِّصْفَ وهذا سلف في الصلح مسندًا (^١).\nثم قال: وَقَالَتْ أَسْمَاءُ: (صَلَّى النَّبِيُّ) (^٢) - ﷺ - الكُسُوفَ، فَقُلْتُ لِعَائِشَةَ: مَا شَأْنُ النَّاسِ؟ فَأَوْمَأَتْ بِرَأْسِهَا إِلَى الشَّمْسِ، فَقُلْتُ: آيَةٌ؟ فَأَوْمَأَتْ بِرَأْسِهَا. أَي نَعَمْ. وهذا سلف في الصلاة أيضًا.\nثم قال: وَقَالَ أَنَسٌ: أَوْمَأَ النَّبِيُّ - ﷺ - بيَدِهِ إِلَى أَبِي بَكْرٍ أَنْ يَتَقَدَّمَ. وهذا سلف أيضًا في الصلاة.\nثم قال: وَقَالَ ابن عَبَّاسٍ: أَوْمَأَ النَّبِيُّ - ﷺ - بيَدِهِ لَا حَرَجَ. وهذا سلف في الحج أيضًا (^٣).\nثم قال: وقَالَ النَّبِيُّ - ﷺ - فِي الصَّيْدِ لِلْمُحْرِمِ: \"آحَدٌ مِنْكُمْ أَمَرَهُ أَنْ يَحْمِلَ عَلَيْهَا أَوْ أَشَارَ إِلَيْهَا؟ \". قَالُوا: لَا. قَالَ: \"فَكُلُوا\". وهذا سلف في الحج.\nثم ساق البخاري من حديث إبراهيم، عن خالد، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: طَافَ النبي - ﷺ - عَلَى بَعِيرِهِ، وَكَانَ كُلَّمَا أَتَى عَلَى الرُّكْنِ أَشَارَ إِلَيْهِ وَكَبَّرَ.\n_________\n(^١) سلف برقم (٢٧٠٧).\n(^٢) ساقطة من الأصل.\n(^٣) سلف برقم (١٧٢١).","vol":"25","page":415},{"text":"وهذا سلف في الحج من حديث خالد الحذاء، عن عكرمة، عن ابن عباس به (^١)، وخالد هو خالد الحذاء كما بينه هناك، وهو ابن مهران أبو المنازل.\nوإبراهيم (^٢) هذا هو ابن محمد بن الحارث بن أسماء بن خارجة، أخي عيينة ابني حصن بن حذيفة، أبو إسحاق الفزاري، مات سنة خمس أو ست أو ثمان وثمانين ومائة، وابن عمه مروان بن معاوية بن الحارث بن أسماء، مات سنة ثلاث وتسعين ومائة فجأة قبل يوم التروية بيوم (^٣).\nثم قال البخاري: وقالت زينبُ: قال النبيُّ - ﷺ -: \"فُتحَ من رَدْم يأجوجَ ومأجوجَ مثل هذِه\" وعقد تسعين. وهذا سلف مسندًا في ذكر ذي القرنين والسد (^٤).\nثم ساق في الباب أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ -: \"في الجمعة ساعة .. \" الحديث سلف في الجمعة، وَقَالَ بِيَدِهِ، وَوَضَعَ أَنْمَلَتَهُ عَلَى بَطْنِ الوُسطَى وَالْخِنْصِرِ. قُلْنَا: يُزَهِّدُهَا\n_________\n(^١) سبق برقم (١٦١٣).\n(^٢) ورد في هامش الأصل: حاشية من كلام الدمياطي في إبراهيم أنه (…) إلى آخره، وقال المزي في \"أطرافه\": إنه ابن طهمان، والله أعلم.\n(^٣) انظر ترجمته في \"الطبقات\" ٧/ ٤٨٨، \"الجمع بين رجال الصحيحين\" لابن القيسراني ١/ ١٧، \"تهذيب الكمال\" ٢/ ١٦٧ - ١٧٠.\n(^٤) سبق برقم (٣٣٤٦).","vol":"25","page":416},{"text":"وثانيها:\nوَقَالَ الأُويسِيُّ -يعني: عبد العزيز بن عبد الله-: ثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ شُعْبَةَ بْنِ الحَجَّاجِ، عن قيس في الأوضاح، وهو حلي من فضة، سلف في الوصايا مختصرًا من طريق همام، عن قتادة، عن أنس، ويأتي في الديات عن محمد بن سلام، عن عبد الله بن إدريس، وثنابندار، عن غندر، كلاهما عن شعبة به (^١).\nوثالثها:\nحديث ابن عمر - ﵄ - سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"الْفِتْنَةُ مِنْ ههنا\". وَأَشَارَ إِلَى المَشْرِقِ.\nرابعها:\nحديث أبي إسحاق الشيباني عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى - ﵄ -: \"إِذَا رَأَيْتُمُ اللَّيْلَ قَدْ أَقْبَلَ مِنْ ههنا فَقَدْ أَفْطَرَ الصَّائِمُ\". وقد سلف في الصوم، وأبو إسحاق اسمه سليمان بن أبي سليمان فيروز مولى بني شيبان بن ثعلبة.\nخامسها:\nحديث ابن مسعود - ﵁ -: \"لَا يَمْنَعَنَّ أَحَدًا مِنْكُمْ نِدَاءُ بِلَالٍ .. \" الحديث سلف في الأذان، وراويه عن ابن مسعود أبو عثمان، واسمه: عبد الرحمن بن مل النهدي.\nسادسها:\nوَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، سَمِعْتُ أَبَا هُرَيْرَةَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَثَلُ البَخِيلِ وَالْمُنْفِقِ كَمَثَلِ\n_________\n(^١) يأتي برقمي: (٦٨٧٦، ٦٨٧٩).","vol":"25","page":417},{"text":"رَجُلَيْنِ عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ، مِنْ لَدُنْ ثَدْيَيْهِمَا إِلَى تَرَاقِيهِمَا، فَأَمَّا المُنْفِقُ فَلَا يُنْفِقُ شَيْئًا إِلَّا مَادَّتْ عَلَى جِلْدهِ حَتَّى تُجِنَّ بَنَانَهُ وَتَعْفُوَ أثَرَهُ، وَأَمَّا البَخِيلُ فَلَا يُرِيدُ يُنْفِقُ إِلَّا لَزِمَتْ كُلُّ حَلْقَةٍ مَوْضِعَهَا، فَهْوَ يُوسِعُهَا فَلَا تَتَّسِعُ\". وَيُشِيرُ بِإِصْبَعِهِ إِلَى حَلْقِهِ.\nوقد سلف في الزكاة من هذا الوجه ومن طريقين آخرين عن أبي هريرة، وقال هناك \"تخفي\" بدل \"تجن\"، وقال هناك: \"سبغت أو وفرت\" بدل: \"مادَّتْ\".\nوقال هناك: \"لزقت\" بالقاف بدل: \"لزمت\". وزاد هنا الإشارة، وراجع ذلك من ثم (^١).\nقال صاحب \"العين\": ماد الشيء مددًا تردد (وفي عرض، والناقة تمد في سيرها) (^٢).\nإذا تقرر ذلك؛ فالإشارة إذا فهمت وارتفع الإشكال منها محكوم بها، وما ذكره البخاري في الأحاديث من الإشارات في الضروب المختلفة شاهدة بجواز ذلك.\nوأوكد الإشارات ما حكم الشارع به في أمر السوداء حين قال لها: \"أين الله؟ \" فأشارت برأسها إلى السماء، فقال: \"أعتقها فإنها مؤمنة\" (^٣) فأجاز الإسلام بالإشارة الذي هو أعظم أصل الديانة، الذي تحقن به الدماء، ويمنع المال والحرمة، وتستحق به الجنة، وينتجى به من النار، وحكم بإيمانها كما يحكم بنطق من يقول ذلك، فيجب أن تكون الإشارة عاملة في سائر الديانة، وهو قول عامة الفقهاء.\n_________\n(^١) سلف (١٤٤٣).\n(^٢) كذا في الأصول، وفي ابن بطال ٧/ ٤٥٦: تردد في عرض والناقة تمدد في سيرها.\n(^٣) مسلم (٥٣٧) كتاب المساجد، باب: الكلام في الصلاة.","vol":"25","page":418},{"text":"وروى ابن القاسم عن مالك أن الأخرس إذا أشار بالطلاق أنه يلزمه.\nوقال الشافعي في الرجل يمرض فيختل لسانه فهو كالأخرس في الرجعة والطلاق، وإذا أشار إشارة تعقل أو كتب لزمه الطلاق.\nوقال أبو ثور في إشارة الأخرس: إذا فهمت عنه تجوز عليه (^١).\nوقال أبو حنيفة وأصحابه: إن كانت إشارته تعرف في طلاقه ونكاحه وبيعه، وكان ذلك منه معروفًا فهو جائز عليه، وإن شك فيها فهي باطل، وليس ذلك بقياس إنما هو استحسان، والقياس في هذا كله أنه باطل؛ لأنه لا يتكلم ولا تعقل إشارته (^٢).\nقال ابن المنذر: فزعم أبو حنيفة أن القياس في ذلك أنه باطل، وفي ذلك إقرار منه أنه حكم بالباطل؛ لأن القياس عنده حق، فإذا حكم بضده -وهو الاستحسان- فقد حكم بضد الحق، وفي إظهار القول بالاستحسان وهو ضد القياس دفع منه للقياس الذي عنده حق.\nقال ابن بطال: وأظن البخاري حاول بهذا الباب الرد عليه؛ لأنه - ﵇ - حكم بالإشارة في هذِه الأحاديث وجعل ذلك شرعًا لأمته، ومعاذ الله أن يحكم - ﵇ - في شيء من شريعته التي ائتمنه الله عليها، وشهد التنزيلُ أنه بلغها لأمته غير (ملوم) (^٣) وأن الدين قد كمل به ما يدل القياس على إبطاله، وإنما حمل أبا حنيفة على قول هذا أنه لم يعلم السنن التي جاءت بجواز الإشارات في أحكام مختلفة من\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤٥٥، وانظر: \"المدونة\" ٢/ ١٢٧، \"الأم \" ٥/ ٢٧٧.\n(^٢) انظر: \"المبسوط\" ٥/ ٣٤.\n(^٣) في الأصول: معلوم، ولا معنى لها، والمثبت من \"شرح ابن بطال\" ٤/ ٤٥٦.","vol":"25","page":419},{"text":"الديانة في مواضع يمكن النطق فيها، ومواضع لا يمكن، فهي لمن لا يمكنه أجوز، وأوكد إذ لا يمكن العمل بغيرها (^١).\nوقال ابن التين: أراد بالإشارة التي يفهم منها الطلاق من الصحيح والأخرس قال: والكتابة مع النية طلاق عند مالك خلافًا للشافعي.\nقلت: والأظهر من مذهبه الوقوع والحالة هذِه.\nفصل:\nفي ألفاظ وقعت في هذِه الأحاديث وفوائد لا بأس ببيانها وإن سلف بعضها.\nمعنى (عدا يهودي): تعدى. والأوضاح: جمع وضح، وهو حلي من فضة كما سلف مأخوذ من الوضح، وهو البياض.\nومنها: أنه أمر بصيام الأوضاح؛ وهي أيام البيض، وفي حديث \"صوموا من وضح إلى وضح\" (^٢) أي من ضوء إلى ضوء.\nوقوله: (فأمر به فرضخ رأسه بين حجرين) فيه: طلب المماثلة في القود، وهو حجة علي أبي حنيفة في قوله: لا يقاد إلا بالسيف.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤٥٦.\n(^٢) رواه البزار ٦/ ٣٢٤ (٢٣٣٥)، والطبراني في \"الكبير\" ١/ ١٩٠ (٥٠٤)، و\"الأوسط\" ٣/ ١٩٢ (٢٠٠٩) من طريق سالم بن عبيد الله، عن أبي المليح، عن أبيه؛ مرفوعًا.\nقال الهيثمي في \"المجمع\" ٣/ ١٥٨: فيه سالم بن عبيد الله بن سالم، ولم أجد من ترجمه، وبقية رجاله موثقون. اهـ.\nوحسنه الألباني في \"الصحيحة\" (١٩١٨) بحديث جابر التالي. ورواه الخطيب في \"تاريخه\" ١٢/ ٣٦٠ - ٣٦١، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ٤٦ (٨٨٢) عن عمر بن أيوب عن مصاد بن عقبة عن أبي الزبير عن جابر مرفوعًا.\nقال ابن حبان: لا يجوز الاحتجاج بعمر بن أيوب. أهـ.","vol":"25","page":420},{"text":"وقتله هنا بالإشارة، وفي رواية أخرى في الصحيح أنه أقر.\nوطوافه على البعير قد يحتج به من يرى طهارة أبوالها، ومن منع قال: كانت ناقة منوقة. والجمعة بضم الميم وفتحها وسكونها. وهذِه الساعة قال عبد الله بن سلام: إنها من العصر إلى الليل، وقيل: عند الزوال، وقيل: مبهمة فيه، وقد سلف الأقاويل فيها في بابه.\nوالأنملة فيها لغات تسع: تثليث الهمزة مع تثليث الميم. واقتصر ابن التين على فتح الهمزة مع ضم الميم، ثم قال: وفيها لغة أخرى: فتح الميم، وأهمل الباقي (^١).\nوالجدح -بالجيم ثم قال ثم حاء مهملة-: الخلط. قال ابن فارس: هو ضرب الدواء بالمجدح، وهو خشبة لها ثلاث جوانب (^٢).\nوقال الفراء: إنه عود معرض الرأس كالملعقة.\nوجنتان سلف أنه بالنون والتاء وأن الصواب بالنون، وهو ما ضبط هنا، أي: جنة تغطيه.\nوقوله: (\"ثديهما\") هذا هو الصواب لا ما عند أبي ذر \"ثدييهما\" لأن (ثدي) (^٣) الرجلين أربعة فلا يعبر عنهن بالتثنية.\nقال ابن فارس: الثدي للمرأة وجمعه ثُدِيٌّ، ويذكر ويؤنث، وثندوة الرجل كثدي المرأة، هو مهموز إذا ضم أوله، فإذا فتح لم يهمز (^٤).\n_________\n(^١) ورد في هامش الأصل: يهمل شيخنا لغة عاشرة في الأنملة، وقد رأيت عن اللبلي في \"شرح الفصيح\" عن ابن سيده في \"المخصص\" عن ابن جني أن في الأنملة من اللغات مثل ما في الأصبع؛ فإذن فيها أنمولة، والله أعلم.\n(^٢) \"المجمل\" ١/ ١٨٠.\n(^٣) في (غ): ثديي.\n(^٤) \"المجمل\" ١/ ١٥٧.","vol":"25","page":421},{"text":"وقوله: (\"حتى تجن بنانه\") هو بفتح التاء وضمها من تجن جن وأجن. واختار الفراء: جنه، قال الهروي: يقال: جن عليه الليل وأجنه. وبنانه بالنون وصحف من قال: ثيابه.","vol":"25","page":422},{"text":"<span data-type='title' id=toc-3236>٢٥ - باب اللِّعَانِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلاَّ أَنْفُسُهُمْ﴾ إِلَى قَوْلِهِ: ﴿إِنْ كَانَ مِنَ الصَّادِقِينَ﴾\nفَإِذَا قَذَفَ الأَخْرَسُ امْرَأَتَهُ بِكِتَابَةٍ أَوْ إِشَارَةٍ أَوْ بِإِيمَاءٍ مَعْرُوفٍ، فَهْوَ كَالْمُتَكَلِّمِ؛ لأَنَّ النَّبِيَّ - ﷺ - قَدْ أَجَازَ الإِشَارَةَ فِي الْفَرَائِضِ، وَهْوَ قَوْلُ بَعْضِ أَهْلِ الْحِجَازِ وَأَهْلِ الْعِلْمِ، وَقَالَ اللهُ تَعَالَى: ﴿فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا (٢٩)﴾ [مريم: ٢٩]. وَقَالَ الضَّحَّاكُ: ﴿إِلاَّ رَمْزًا﴾: إِشَارَةً. وَقَالَ بَعْضُ النَّاسِ: لَا حَدَّ وَلَا لِعَانَ. ثُمَّ زَعَمَ أَنَّ الطَّلَاقَ بِكِتَابٍ أَوْ إِشَارَةٍ أَوْ إِيمَاءٍ جَائِزٌ، وَلَيْسَ بَيْنَ الطَّلَاقِ وَالْقَذْفِ فَرْقٌ، فَإِنْ قَالَ: الْقَذْفُ لَا يَكُونُ إِلاَّ بِكَلَامٍ. قِيلَ لَهُ: كَذَلِكَ الطَّلَاقُ لَا يَجُوزُ إِلاَّ بِكَلَامٍ، وَإِلاَّ بَطَلَ الطَّلَاقُ وَالْقَذْفُ، وَكَذَلِكَ الْعِتْقُ، وَكَذَلِكَ الأَصَمُّ يُلَاعِنُ. وَقَالَ الشَّعْبِيُّ وَقَتَادَةُ: إِذَا قَالَ: أَنْتِ طَالِقٌ. فَأَشَارَ بِأَصَابِعِهِ، تَبِينُ مِنْهُ بِإِشَارَتِهِ. وَقَالَ إِبْرَاهِيمُ: الأَخْرَسُ إِذَا كَتَبَ الطَّلَاقَ بِيَدِهِ لَزِمَهُ. وَقَالَ حَمَّادٌ: الأَخْرَسُ وَالأَصَمُّ إِنْ قَالَ بِرَأْسِهِ جَازَ.\n\n٥٣٠٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ الأَنْصَارِيِّ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَلَا أُخْبِرُكُمْ بِخَيْرِ دُورِ الأَنْصَارِ؟». قَالُوا: بَلَى يَا رَسُولَ اللهِ. قَالَ: «بَنُو النَّجَّارِ، ثُمَّ الَّذِينَ يَلُونَهُمْ بَنُو عَبْدِ الأَشْهَلِ، ثُمَّ الَّذِينَ يَلُونَهُمْ بَنُو الْحَارِثِ بْنِ الْخَزْرَجِ، ثُمَّ الَّذِينَ يَلُونَهُمْ بَنُو سَاعِدَةَ». ثُمَّ قَالَ بِيَدِهِ، فَقَبَضَ أَصَابِعَهُ، ثُمَّ بَسَطَهُنَّ كَالرَّامِي بِيَدِهِ ثُمَّ قَالَ: «وَفِي كُلِّ دُورِ الأَنْصَارِ خَيْرٌ». [انظر: ٣٧٨٩ - مسلم: ٢٥١١ - فتح ٩/ ٤٣٩].","vol":"25","page":423},{"text":"٥٣٠١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ أَبُو حَازِمٍ: سَمِعْتُهُ مِنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ -صَاحِبِ رَسُولِ اللهِ - ﷺ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَذِهِ مِنْ هَذِهِ أَوْ كَهَاتَيْنِ». وَقَرَنَ بَيْنَ السَّبَّابَةِ وَالْوُسْطَى. [انظر: ٤٩٣٦ - مسلم: ٢٩٥٠ - فتح ٩/ ٤٣٩].\n\n٥٣٠٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا جَبَلَةُ بْنُ سُحَيْمٍ، سَمِعْتُ ابْنَ عُمَرَ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «الشَّهْرُ هَكَذَا وَهَكَذَا وَهَكَذَا». يَعْنِي: ثَلَاثِينَ، ثُمَّ قَالَ: «وَهَكَذَا وَهَكَذَا وَهَكَذَا». يَعْنِي: تِسْعًا وَعِشْرِينَ، يَقُولُ مَرَّةً: ثَلَاثِينَ، وَمَرَّةً: تِسْعًا وَعِشْرِينَ. [انظر: ١٩٠٠ - مسلم: ١٠٨٠ - فتح ٩/ ٤٣٩].\n\n٥٣٠٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ أَبِي مَسْعُودٍ قَالَ: وَأَشَارَ النَّبِيُّ - ﷺ - بِيَدِهِ نَحْوَ الْيَمَنِ: «الإِيمَانُ هَا هُنَا -مَرَّتَيْنِ- أَلَا وَإِنَّ الْقَسْوَةَ وَغِلَظَ الْقُلُوبِ فِي الْفَدَّادِينَ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ رَبِيعَةَ وَمُضَرَ». [انظر: ٣٣٠٢ - مسلم: ٥١ - فتح ٩/ ٤٣٩].\n\n٥٣٠٤ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، أَخْبَرَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِى حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ: قَالَ رَسُولُ اللهِ - ﷺ -: «و(^١) أَنَا وَكَافِلُ الْيَتِيمِ فِي الْجَنَّةِ هَكَذَا». وَأَشَارَ بِالسَّبَّابَةِ وَالْوُسْطَى، وَفَرَّجَ بَيْنَهُمَا شَيْئًا. [٦٠٠٥ - فتح ٩/ ٤٣٩].\n\nالشرح:\nاللعان مصدر لاعن يلاعن لعانًا، وإطلاق اللعان في جانب المرأة من مجاز التغليب، فإن الغضب أشد من اللعن؛ لأن اللعن الإبعاد، وقد يبعد من لا يغضب عليه، وهو مشتق من اللعن: وهو الطرد والإبعاد، لبعدهما من الرحمة، أو لبعد كل منهما عن الآخر فلا يجتمعان أبدًا، والمغلب على اللعان حكم اليمين عندنا على الأصح.\n_________\n(^١) هكذا بإثبات الواو قبل كلمة أنا في اليونينية.","vol":"25","page":424},{"text":"وهو في الشرع: كلمات معلومة جعلت حجة للمضطر إلى قذف من لطخ فراشه وألحق به العار، والأصل فيه الآية المذكورة بطولها، نزلت في شعبان سنة تسع في عويمر العجلاني منصرفه من تبوك، أو في هلال بن أمية، وعليه الجمهور.\nوخالف ابن أبي صفرة فقال: إنه خطأ، وإنما هو عويمر، قال: وأظن الغلط فيه من هشام بن حسان، وكذا قاله الطبري. ولعلهما تقاربتا فنزل فيهما أو تكرر النزول ورماها عويمر بن الحارث بن زيد بن الجد بن العجلان الأُحُدِي بشريك بن السحماء وهي أمته، قيل لها ذلك لسوادها، قاله ابن المنذر. وقال غيره: هي بنت عبد الله اللتبية.\nوقال آخرون: هي يمانية، وهو شريك بن عبد الله بن مغيث بن الجد بن العجلان ولم تكن بالمدينة بعد رسول الله - ﷺ - إلا في أيام عمر بن عبد العزيز، وليس لنا يمين متعددة إلا هو والقسامة، ولا يمين في جانب المدعي إلا فيها.\nوقد اختلف العلماء في لعان الأخرس، فقال الشافعي ومالك وأبو ثور: يلاعن الأخرس إذا عقل الإشارة، وفهم الكتابة، وعلم ما يقوله، وفُهم (منه) (^١)، وكذلك الخرساء تلاعن أيضًا بالكتابة (^٢).\nوقال الكوفيون: لا يصح قذفه ولا لعانه، فإذا قذف الأخرس امرأته بإشارة لم يحد ولم يلاعن، وكذلك لو قذف بكتاب (^٣)، وروي مثله عن\n_________\n(^١) من (غ).\n(^٢) \"المدونة\" ٢/ ٣٤٣، \"الأم\" ٥/ ٢٧٤، \"الإشراف\" ١/ ٢٤٢.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٨.","vol":"25","page":425},{"text":"الشعبي، وبه قال الأوزاعي وأحمد وإسحاق (^١) واحتجوا بأن هذِه المسألة مبنية لهم علي أصل، وهو أن صحة القذف تتعلق بصريح الزنا دون معناه، ألا ترى أن من قذف آخر فقال له: قد وُطِئت وطأً حرامًا، أو وُطِئت بلا شبهة لم يكن قاذفًا، فإن أتى بمعنى الزنا كان قاذفًا، فبان أن المعتبر في هذا الباب صريحُ اللفظ، وهذا المعنى لا يحصل من الأخرس ضرورة، فلم يكن قاذفًا ولا يميز بالإشارة الزنا من الوطء الحلال والشبهة، وأيضًا فإن إشارته لما تضمنت وجهين لم يجز إيجاب الحد بها كالكتابة والتعريض.\nقالوا: واللعان عندنا شهادة، وشهادة الأخرس عندنا لا تقبل بالإجماع، ورد بالمنع؛ فهو باطل كسائر الألسنة ما عدا العربية فإنها كلها قائمة مقامها، ويصح بكل واحد منها القذف، فكذلك إشارة الأخرس.\nوقولهم: إنه لا يميز بالإشارة الزنا من الوطء الحلال والشبهة باطل، إذا أقر بقتل عمد فإنه مقبول منه بالإشارة، وصورته غير صورة قتل الخطأ، وما حكوه من الإجماع في شهادته غلط.\nوقد نص مالك أن شهادته مقبولة إذا فهمت إشارته (^٢)، وإنما تقوم مقام اللفظ في الشهادة، وأما مع القدرة فلا تقع منه إلا باللفظ، وحكي أنهم يصححون لعان الأعمى، ولا يجيزون شهادته، فقد فرقوا بينهما، ولأن إشارته إذا فهمت قامت مقام النطق بما احتج به البخاري من الإشارة في الآية، فعرفوا بإشارتها ما يعرفون من نطقها\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٥٨، \"المغني\" ١١/ ١٢٧.\n(^٢) انظر: \"النوادر والزيادات\" ٨/ ٢٩٦.","vol":"25","page":426},{"text":"وبقوله تعالي: ﴿آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا﴾ [آل عمران: ٤١] أي إيماء وإشارة، فلولا أنه يفهم منها ما يفهم من النطق لم يقل تعالى: ألا تُكَلِّم إلا رمزًا فجعل الرمز كلامًا.\nوأيضًا فإنه - ﵇ - كبر للصلاة وذكر أنه لم يغتسل، فأشار إليهم أن اثبتوا مكانكم، وكذلك أشار إلى الصديق في الصلاة، والأحاديث فيه أكثر من أن تحصر.\nوصح أنه يعقل من الإشارة ما يعقل من النطق، وقد تكون الإشارة في كثير من أبواب الفقه أقوى من الكلام مثل قوله - ﵇ -: \"بعثت أنا والساعة كهاتين\" (^١) ومتى كان يبلغ البيان (إلى) (^٢) ما بلغت إليه الإشارة، والإعراب بما بينهما بمقدار زيادة الوسطى على السبابة، والمراد أن ما بيني وبين الساعة من مستقبل الزمان بالقياس إلى ما مضى منه مقدار فضل الوسطى على السبابة. ولو كان أراد غير هذا لكان قيام الساعة مع بعثه في زمن واحد، وقيل: معناه أنه ليس بينه وبين الساعة أُمَّة غير أمته.\nوفي إجماع العقول علي أن العيان أقوى من الخبر دليل أن الإشارة قد تكون في بعض المواضع أقوى من الكلام.\nقال ابن المنذر: والمخالفون يلزمون الأخرس الطلاق والبيوع وسائر الأحكام فينبغي أن يكون القذف مثل ذلك.\nواتفق مالك والكوفيون والشافعي أن الأخرس إذا كتب الطلاق بيده لزمه.\n_________\n(^١) تقدم برقم (٤٩٣٦).\n(^٢) من (غ).","vol":"25","page":427},{"text":"وقال الكوفيون: إذا كان الرجل أصمت أيامًا فكتب لم يجز من ذلك شيء (^١).\nقال الطحاوي: الخرس مخالف للصمت، كما أن العجز عن الجماع العارض بالمرض ونحوه يومًا أو نحوه مخالف للعجز المأيوس منه الجماع، نحو الجنون في باب خيار المرأة في الفرقة (^٢).\nقال المهلب: وأما الأصم فإن في أمره بعض إشكال ولكن قد يستبرأ إشكال أمره (بترديد) (^٣) الإشارة على الشيء حتى يرتفع الإشكال، فإذا فهم عنه ذلك جاز جميع ما أشار به.\nوأما المتكلم، فإذا كتب الطلاق بيده فله أن يقول: إنما كتبت مراوضًا لنفسي لأستخير الله في إنفاذه؛ لأن لي درجة في البيان بلساني هي غايتي، فلا يحال بيني وبين غاية ما لي من البيان، والأخرس لا غاية له إلا الإشارة (^٤).\nثم ذكر البخاري في الباب أحاديث دالة علي ما ذكره من الإشارة: أحدها: حديث يحيي بن سعيد الأنصاري عن أَنَس قَالَ النبي - ﷺ -: \"ألا أُخْبِرُكمْ بِخَيْرِ دُورِ الأنصَارِ؟ \" .. الحديث.\nولما رواه الترمذي من حديث قتادة عن أنس قال: عن أبي أسيد الساعدي ثم قال: حديث حسن صحيح (^٥)، فعلى هذا حديث أنس مرسل.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٥١، \"المدونة\" ٢/ ١٢٧، \"الإشراف\" ١/ ١٨٢.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٤٥١.\n(^٣) في الأصول: (وتزداد)، والمثبت هو الصواب.\n(^٤) \"شرح ابن بطال\" ٧/ ٤٦٠.\n(^٥) الترمذي (٣٩١١).","vol":"25","page":428},{"text":"ثانيها:\nحديث سهل بن سعد الساعدي: قَالَ رَسُولُ اللهِ - ﷺ -: \"بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَذِهِ مِنْ هذِه\" أَوْ \"كَهَاتَيْنِ\". وَقَرَنَ بَيْنَ السَّبَّابَةِ وَالْوُسْطَى.\nثالثها:\nحديث ابن عمر السالف في الصوم: \"الشهر هكذا .. \" إلى آخره\nرابعها:\nحديث أبي مسعود عقبة بن عمرو: أَشَارَ النَّبِيُّ - ﷺ - بِيَدِهِ نَحْوَ اليَمَنِ: \"الإِيمَانُ ههنا -مَرَّتَيْنِ- أَلَا وَإِنَّ القَسْوَةَ وَغِلَظَ القُلُوبِ فِي الفَدَّادِينَ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ رَبِيعَةَ وَمُضَرَ\".\nخامسها:\nحديث سهل: قَالَ رَسُولُ اللهِ - ﷺ -: \"أنَا وَكَافِلُ اليَتِيمِ فِي الجَنَّةِ هَكَذَا\". وَأَشَارَ بِالسَّبَّابَةِ وَالْوُسْطَى، وَفَرَّجَ بَيْنَهُمَا شَيْئًا.\nوقد ظهر لك أن المراد ببعض الناس أبو حنيفة، وخالفه مالك والشافعي. واحتجاج البخاري عليه بين، ومن اعتل له بأن الحدود تدرأ بالشبهات، فليس ببيِّن؛ لأن هذا لا شبهة فيه إذا كان يعقل الإشارة ويعلم ما يقوله.\nوقول الشعبي وقتادة: (إذا قال: أنتِ طالق وأشار بأصابعه تبين منه بإشارته). يريد أنه أشار بثلاثة أصابع، فكأنه عبر عن نيته بما أشار به بأصابعه.\nوقول إبراهيم في الكتابة سلف أنه لم يفتقر في غير الأخرس إلى نية، ويقع الطلاق بنفس الكتابة إذا كان عازمًا وإن لم يخرج الكتاب عن يده، وإن كتب لينظر في ذلك، فإن أخرجه عن يده بقي على ذلك.","vol":"25","page":429},{"text":"واختلف إذا أخرج الكتاب عن يده ولم يُعلم هل كان عَزَمَ أم لا؟ فقال ابن القاسم في \"المدونة\": له أن يرده ما لم يبلغها الكتاب (^١)، وقال محمد: ذلك له ما لم يخرج الكتاب، وسواء كان الكتاب: أنتِ طالق. أو: إذا جاءك كتابي فأنت طالق، ولا ينوي إذا خرج الكتاب من يده وإن لم يصل إليها (^٢).\nفصل:\nالفدادون جمع فداد وهو: الشديد الصوت من الفديد وذلك من دأب أصحاب الإبل ومن يعالجها من أهلها، هذا على رواية تشديد الدال، وزنه فعَّالًا، عينه قال ولامه قال من فدَّ يفد إذا رفع صوته، فجمعه فعَّالون، وقيل: هو جمع فدان -وهو آلة الحرث والسكة وأعواده- على رواية التخفيف يريد: أهل الحرث، وإنما ذم ذلك لأنه يشتغل عن أمر الدين ويلهى عن الآخرة، فيكون معها قساوة القلب (^٣)، فالجمع على الأول فعالين الياء والنون زائدتان، الياء حرف إعراب والنون مفتوحة عوض من الحركة، والتنوين عند أكثر النحاة، وعلى الثاني: فعاليل: النون منه من نفس الكلمة، وهي لامه وهي مكسورة لأجل حرف الجر.\nوقال أبو عبيد الله القزاز: الفدادين من أهل الوبر أصحاب الإبل الذين تبلغ إبل أحدهم المائتين فأكثر إلى الألف، فإذا بلغ ماله ذلك فهو فَدَّاد، وهم مع ذلك جفاة ذوو إعجاب بأنفسهم (^٤).\n_________\n(^١) \"المدونة\" ٢/ ١٢٧ ..\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ٩٢.\n(^٣) انظر: \"أعلام الحديث\" ٣/ ١٥٢١ - ١٥٢٢.\n(^٤) انظر: \"النهاية في غريب الحديث\" ٣/ ٤١٩.","vol":"25","page":430},{"text":"وقال ابن فارس: (هم أهل) (^١) الحرث والمواشي (^٢).\nفصل:\nوقوله: (\"أنا وكافل اليتيم في الجنة هكذا\") يريد أن منزلته قريب من منزلته ليس بينهما منزلة.\n_________\n(^١) من (غ).\n(^٢) \"المجمل\" ٢/ ٧٠١، وعبارته: وهي أصواتهم في حروثهم ومواشيهم. ا. هـ.","vol":"25","page":431},{"text":"<span data-type='title' id=toc-3237>٢٦ - باب إِذَا عَرَّضَ بِنَفْيِ الْوَلَدِ</span>\n٥٣٠٥ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ وُلِدَ، لِي غُلَامٌ أَسْوَدُ. فَقَالَ: «هَلْ لَكَ مِنْ إِبِلٍ؟». قَالَ: نَعَمْ. قَالَ: «مَا أَلْوَانُهَا؟». قَالَ: حُمْرٌ. قَالَ: «هَلْ فِيهَا مِنْ أَوْرَقَ». قَالَ: نَعَمْ. قَالَ: «فَأَنَّى ذَلِكَ؟». قَالَ: لَعَلَّهُ نَزَعَهُ عِرْقٌ. قَالَ: «فَلَعَلَّ ابْنَكَ هَذَا نَزَعَهُ». [٦٨٤٧، ٧٣١٤ - مسلم: ١٥٠٠ - فتح ٩/ ٤٤٢].\n\nذكر في حديث أَبِي هُرَيْرَةَ، أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، وُلِدَ لِي غُلَام أَسْوَدُ. فَقَالَ: \"هَلْ لَكَ مِنْ إِبِلٍ؟ \". قَالَ: نَعَمْ. قَالَ: \"مَا أَلْوَانُهَا؟ \". قَالَ: حُمْرٌ. قَالَ: \"هَل فِيهَا مِنْ أَوْرَقَ؟ \". قَالَ: نَعَمْ. قَالَ: \"فَأنّى ذَلِكَ؟ \". قَالَ: لَعَل نَزَعَهُ عِرْقٌ. قَالَ: \"فَلَعَلَّ ابنكَ هذا نَزَعَهُ عرق\".\nهذا الحديث أخرجه مسلم أيضًا، وعند الترمذي: جاء رجل من بني فزارة (^١). وعند النسائي: وهو حنيئذ يُعَرِّض بأن ينفيه، فلم يرخص له في الانتقاء منه (^٢).\nوعند أبي داود، عن الزهري قال: بلغنا عن أبي هريرة. وفي لفظ: وإني أنكره (^٣)، وروى عبد الغني في \"غوامضه\" في آخره: فقدم عجائز من بني عجل، فأخبرن أنه كان للمرأه جدة سوداء.\nوقال أبو موسى المديني في كتابه \"المستفاد بالنظر والكتابة\": هذا إسناد عجيب، والحديث صحيح من رواية أبي هريرة، ولم يسمَّ فيه الرجل، وقال: امرأة من بني فزارة.\n_________\n(^١) الترمذي (٢١٢٨). وقال: حسن صحيح.\n(^٢) لم أقف على هذِه اللفظة عند النسائي، وهي عند أبي داود (٢٢٦١).\n(^٣) أبو داود (٢٢٦٢)، ولم أقف على قول الزهري: بلغنا عن أبي هريرة.","vol":"25","page":432},{"text":"واحتج بهذا الحديث الكوفيون والشافعي فقالوا: لا حد في التعريض ولا لعان به (^١)؛ لأنه - ﵇ - لم يوجب على هذا الرجل الذي عرض بامرأته حدًّا -وأوجب مالك الحد في التعريض واللعان بالتعريض إذا فهم منه القذف ما يفهم من التصريح (^٢) - ولا على عويمر حيث قال: يا رسول الله، أرأيت رجلًا وجد مع أمرأته رجلًا فيقتله؟ الحديث. وأوله أصحاب مالك بأنه إنما جاء سائلًا مستشيرًا، يوضحه أنه﵇لما ضرب له المثل سكت ورأى الحق فيما ضرب له من ذلك.\nقال المهلب: والتعريض إذا لم يكن على سبيل المشاتمة والمواجهة وكان على سبيل السؤال عما يجهل من المشكلات فلا حد فيه، ولو وجب فيه حد لبقي شيء من علم الدين لا سبيل إلى التوصل إليه مع ذكر من عرض له في ذلك عارض.\nولا يجب عند مالك في التعريض حد إلا أن يكون على سبيل المشاتمة والمواجهة، يُعلم قصده، وستعرف اختلاف العلماء وبيان أقوالهم في التعريض في الحدود إن شاء الله.\nوقد ضرب عمر رجلًا ثمانين لما قال: ما أنا بزانٍ ولا أمي بزانية. فاستشار في ذلك عمر فقال قوم: مدح أباه وأمه، وقال آخرون: قد كان لهما مدح غير هذا (^٣).\nوهذا احتياط منه لصيانة الأعراض، والظالم أحق أن يحمل عليه.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣١١.\n(^٢) \"المدونة\" ٤/ ٣٩١.\n(^٣) \"الموطأ\" برواية يحيى ص ٥١٨.","vol":"25","page":433},{"text":"فصل:\nوالأورق: الأغبر الذي فيه سواد وبياض، فليس بناصع البياض كون الرماد، وسميت الحمامة ورقاء لذلك.\nفصل:\nوفي الحديث: الاستفهام بمعنى التقرير، وجواز الاعتبار وطلب الدليل، فيعتبر بنظيره من طريق واحدة، وهو اعتبار الشبه الخلقي.\nوفيه: أن الولد لاحقٌ للزوج وإن اختلف ألوانهما، ولا يحل له نفيه بمجرد المخالفة في اللون، ولبعض أصحابنا وجه في هذِه الصورة وهو واهٍ؛ لما ذكرناه.\nقال الداودي: \"ولعل\" هنا بمعنى التحقيق.\nوفيه: تقديم حكم الفراش على اعتبار الشبه.\nوفيه: زجر عن تحقيق ظن السوء.","vol":"25","page":434},{"text":"<span data-type='title' id=toc-3238>٢٧ - باب إِحْلَافِ الْمُلَاعِنِ</span>\n٥٣٠٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلُ حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ رَجُلًا مِنَ الأَنْصَارِ قَذَفَ امْرَأَتَهُ، فَأَحْلَفَهُمَا النَّبِيُّ - ﷺ -، ثُمَّ فَرَّقَ بَيْنَهُمَا. [انظر: ٤٧٤٨ - مسلم: ١٤٩٤ - فتح ٩/ ٤٤٤].\n\nذكر فيه حديث ابن عمر أَنَّ رَجُلًا مِنَ الأَنْصَارِ قَذَفَ امْرَأَتَهُ، فَأَحْلَفَهُمَا النَّبِيُّ - ﷺ -، ثُمَّ فَرَّقَ بَيْنَهُمَا.\nيريد بالإحلاف أيمان اللعان المعروفة؛ لأن الرجل لما قذف امرأته كان عليه الحد إن لم يأت بشهود أربعة يصدقونه، على ظاهر قوله تعالى: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً﴾ [النور: ٤] فلما رمى العجلاني زوجته بالزنا أنزل الله: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ الآية [النور: ٦] (^١) فأخرج تعالى الزوج من عموم الآية وأقام أيمانه الأربع مع الخامسة قيام الشهود الأربعة يدرأ بها عن نفسه الحد، كما يدرأ سائر الناس عن أنفسهم بالشهود الأربعة حد القذف؛ فإذا حلف بها لزم المرأة الحد إن لم تلتعن، فإن التَعَنَتْ وحلفت دفعت الحدَّ عن نفسها بأيمانها أيضًا، كما دفع الرجل بأيمانه عن نفسه.\n_________\n(^١) ورد في هامش الأصل: الجمهور على أن الآية [متفقة] والذي قاله شيخنا تقدم ذلك.","vol":"25","page":435},{"text":"<span data-type='title' id=toc-3239>٢٨ - باب يَبْدَأُ الرَّجُلُ بِالتَّلَاعُنِ</span>\n٥٣٠٧ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ هِشَامِ بْنِ حَسَّانَ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ هِلَالَ بْنَ أُمَيَّةَ قَذَفَ امْرَأَتَهُ، فَجَاءَ فَشَهِدَ، وَالنَّبِيُّ - ﷺ - يَقُولُ: «إِنَّ اللهَ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟». ثُمَّ قَامَتْ فَشَهِدَتْ. [انظر: ٢٦٧١ - فتح ٩/ ٤٤٥].\nذكر فيه حديث عكرمة عن ابن عباس - ﵁ - أَنَّ هِلَالَ بْنَ أُمَيَّةَ قَذَفَ امْرَأَتَهُ، فَجَاءَ فَشَهِدَ، وَالنَّبِيُّ - ﷺ - يَقُولُ: \"إِنَّ الله يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟ \". ثُمَّ قَامَتْ فَشَهِدَتْ\nقام الإجماع على بداءة الرجل باللعان قبل المرأة؛ لأن الله تعالى بدأ به؛ فإن بدأت قبله لم يجزئها وأعادته بَعْدُ على ما رتبه الله ورسوله، كذا حكاه ابن بطال (^١).\nوحكى ابن التين عن القاسم وأبي حنيفة صحته مع مخالفة السنة، وقال الشافعي وأشهب بالمنع ويعيده (^٢).\nفصل:\nوفيه: التلاعن من قيام، قال الطبري: وهو قال على الاستحلاف قائمًا لكل حاكم في الأمر العظيم.\nفصل:\nوقوله: (\"الله يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ\") ظاهره يقتضي أنه قاله بعد الملاعنة؛ لأنه حينئذ تحقق الكذب ووجبت التوبة، وذهب بعضهم إلى\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٤٦٣.\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ٣٤٠، \"الأم\" ٥/ ٢٧٧.","vol":"25","page":436},{"text":"أنه إنما قاله قبل اللعان لا بعده تحذيرًا لهما ووعظًا، وكلاهما قريب من معنى الآخر، ويؤيد الأول حديث ابن عمر الآتي في باب: صداق الملاعنة.\nفصل:\nقال المهلب: وفيه دليل أن المختلفين المتضادين اللذين لا يكون الحق في قول واحد منهما يعذران في دعاويهما، ولا يعاقب كل واحد منهما بتكذيب صاحبه وإبطال قوله؛ لأنه - ﵇ - عذر المتلاعنين في الحدود ولم يقم الحد بالتحالف (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٦٣.","vol":"25","page":437},{"text":"<span data-type='title' id=toc-3240>٢٩ - باب اللِّعَانِ وَمَنْ طَلَّقَ بَعْدَ اللِّعَانِ</span>\n٥٣٠٨ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ أَخْبَرَهُ، أَنَّ عُوَيْمِرًا الْعَجْلَانِيَّ جَاءَ إِلَى عَاصِمِ بْنِ عَدِىٍّ الأَنْصَارِيِّ فَقَالَ لَهُ: يَا عَاصِمُ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ فَتَقْتُلُونَهُ، أَمْ كَيْفَ يَفْعَلُ؟ سَلْ لِي يَا عَاصِمُ عَنْ ذَلِكَ. فَسَأَلَ عَاصِمٌ رَسُولَ اللهِ - ﷺ - عَنْ ذَلِكَ، فَكَرِهَ رَسُولُ اللهِ - ﷺ - الْمَسَائِلَ وَعَابَهَا، حَتَّى كَبُرَ عَلَى عَاصِمٍ مَا سَمِعَ مِنْ رَسُولِ اللهِ - ﷺ - فَلَمَّا رَجَعَ عَاصِمٌ إِلَى أَهْلِهِ جَاءَهُ عُوَيْمِرٌ فَقَالَ: يَا عَاصِمُ، مَاذَا قَالَ لَكَ رَسُولُ اللهِ - ﷺ -؟ فَقَالَ عَاصِمٌ لِعُوَيْمِرٍ: لَمْ تَأْتِنِي بِخَيْرٍ، قَدْ كَرِهَ رَسُولُ اللهِ - ﷺ - الْمَسْأَلَةَ الَّتِل سَأَلْتُهُ عَنْهَا. فَقَالَ عُوَيْمِرٌ: وَاللهِ لَا أَنْتَهِي حَتَّى أَسْأَلَهُ عَنْهَا. فَأَقْبَلَ عُوَيْمِرٌ حَتَّى جَاءَ رَسُولَ اللهِ - ﷺ - وَسَطَ النَّاسِ فَقَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ فَتَقْتُلُونَهُ أَمْ كَيْفَ يَفْعَلُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «قَدْ أُنْزِلَ فِيكَ وَفِي صَاحِبَتِكَ فَاذْهَبْ فَأْتِ بِهَا». قَالَ سَهْلٌ: فَتَلَاعَنَا وَأَنَا مَعَ النَّاسِ عِنْدَ رَسُولِ اللهِ - ﷺ - فَلَمَّا فَرَغَا مِنْ تَلَاعُنِهِمَا قَالَ عُوَيْمِرٌ: كَذَبْتُ عَلَيْهَا يَا رَسُولَ اللهِ إِنْ أَمْسَكْتُهَا. فَطَلَّقَهَا ثَلَاثًا قَبْلَ أَنْ يَأْمُرَهُ رَسُولُ اللهِ - ﷺ -. قَالَ ابْنُ شِهَابٍ: فَكَانَتْ سُنَّةَ الْمُتَلَاعِنَيْنِ. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح ٩/ ٤٤٦].\nذكر فيه حديث سهل بن سعد الساعدي - ﵁ - أَنَّ عُوَيْمِرًا العَجْلَانِيَّ جَاءَ إلى عَاصِمِ بْنِ عَدِيٍّ الأَنْصَارِيِّ فَقَالَ لَهُ: يَا عَاصِمُ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا؟ الحديث بطوله وفي آخره: فَطَلَّقَهَا ثَلَاثًا قَبْلَ أَنْ يَأْمُرَهُ رَسُولُ اللهِ - ﷺ -. قَالَ ابن شِهَابٍ: وكَانَتْ سُنَّةَ المُتَلَاعِنَيْنِ.\nقد أسلفنا قريبًا عن الجمهور أن آية اللعان نزلت في عويمر عند الجمهور، وأن ابن أبي صفرة خالف فيه وتبعه الطبري حيث قال: يستنكر قوله في حديث هلال بن أمية، وإنما القاذف عويمر، وقد أسلفنا الجمع، وقصة هلال وقذفه زوجته بشريك سلفت في","vol":"25","page":438},{"text":"الشهادات، والتفسير من هذا \"الصحيح\" كما مر بك (^١).\nوفي \"صحيح مسلم\" من حديث أنس أن هلال بن أمية قذف امرأته بشريك بن سحماء فتلاعنا، وذلك أول لعان كان في الإسلام (^٢).\nودعوى المهلب أظنه غلطًا من هشام غير جيد، فإن الترمذي لما ذكره قال: سألت محمدًا عنه، وقلت: روى عباد بن منصور هذا الخبر، عن عكرمة، عن ابن عباس مثل حديث هشام. وروى أيوب، عن عكرمة أن هلال بن أمية .. مرسلًا. فأي الروايات أصح؟ قال: حديث عكرمة عن ابن عباس هو محفوظ، ورآه حديثًا صحيحًا (^٣).\nقلت: وحديث عباد أخرجه أبو داود وفيه. فنزلت آية اللعان، فقال: \"أبشر يا هلال\" (^٤).\nوسئل أحمد فقال -فيما حكاه الخلال عنه-: حديث عباد منكر. قال مهنا: فقلت أيش من منكراته؟ فقال: حديث المتلاعنين كان يقول: عن عكرمة، ثم جعله عن ابن عباس.\nقال أحمد: وكان يحيى بن سعيد يقول: كان عباد يحدث بحديثه هذا مرسلًا ليس فيه عن ابن عباس ولا النبي - ﷺ -، ومراده أنه - ﵇ - لاعن بالحمل، فإنه لما ذكره بعد كلامه الأول قال: هو باطل، إنما قال: \"إن جاءت به\" كذا وكذا.\nقال أحمد: أخبرناه محمد، ثنا وكيع قال: وبلغني أن ابن أبي شيبة\n_________\n(^١) سلف برقم (٢٦٧١، ٤٧٤٧).\n(^٢) مسلم (١٤٩٦) كتاب: اللعان، باب: وجوب الإحداد في عدة.\n(^٣) \"العلل الكبير\" ١/ ٤٧٤.\n(^٤) أبو داود (٢٢٥٦).","vol":"25","page":439},{"text":"أخرجه في كتابه أنه - ﵇ - لاعن بالحمل، وهذا خطأ بين، وجعل يتعجب من إخراجه ومن خطئه في هذا، ثم قال: إنما الأحاديث التي جاءت عنه أنه قال: \"لعله أن تجيء به كذا وكذا، فإن جاءت به كذا وكذا فهو كذا\"\nوروى ابن مردويه في \"تفسيره\" عن أبي الربيع، عن حماد بن زيد، عن أيوب، عن عكرمة، عن ابن عباس - ﵄ - لما نزلت: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ [النور: ٦] قال سعد بن عبادة: يا رسول الله، إن أنا رأيت لكاعِ قد تفخذها رجل فلا أجمع الأربعة حتى يقضي حاجته، فابتلي ابن عمه هلال بن أمية، الحديث.\nثم ساق بإسناده عن عطاء وعكرمة، عن عبد الله أن النبي - ﷺ - فرق بين هلال بن أمية وبين امرأته بعد الملاعنة. ومن حديث عاصم بن حبيب، عن ابن عباس: أن رجلًا أتى النبي - ﷺ - فقذف امرأته فقال: \"ألك بينة؟ \" فقال: لا. فنزلت آية الملاعنة.\nقال ابن أبي صفرة: ومما يدلس على أنها قصة واحدة توقف الشارع فيها حتى نزلت الآية، ولو كانت متعددة لم يتوقف عن الحكم فيها، ولحكم في الثانية بما أُنزل في الأولى.\nوقد أسلفنا قرب نزولها، وكذا قال الخطيب الحافظ: إسناد كل من القصتين صحيح، ولعلهما اتفق كونهما كانا معًا في وقت واحد، أو في مقامين، فنزلت الآية في تلك الحال، لا سيما وفي حديث عويمر فكره رسول الله - ﷺ - المسائل، يدل على أنه كان سبق بالمسألة مع ما روي في حديث جابر أنه قال: ما نزلت آية اللعان إلا لكثرة السؤال.\nوتبع ابن التين ابن أبي صفرة والطبري وقال: إنه الصحيح ونقله الماوردي في \"حاويه\" عن الأكثرين، وأن قصته أسبق من قصة عويمر.","vol":"25","page":440},{"text":"وقال ابن الصباغ أيضًا في \"شامله\": قصة هلال تُبين أن الآية نزلت فيه أولًا، وقوله لعويمر: \"قد أنزل فيك وفي صاحبتك\" يعني: ما نزل في قصة هلال؛ لأن ذلك حكم عام لجميع الناس. قال ابن أبي صفرة: وقد روى ابن القاسم، عن ابن عباس أن العجلاني قذف امرأته كما روى ابن عمر، وسهل بن سعد. وأظنه غلط من هشام بن حسان، وقد سلف ما فيه.\nوفي مسلم من حديث الليث بن سعد، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم، عن أبيه، عن ابن عباس قال: ذكر التلاعن عند رسول الله - ﷺ - فقال عاصم بن عدي في ذلك قولًا ثم انصرف، فأتاه رجل يشكو إليه أنه وجد مع امرأته رجلًا (^١). الحديث.\nفهذِه الرواية الصحيحة عن ابن عباس ليس فيها معارضة لما رواه هشام، عن عكرمة، عن ابن عباس أن هلالًا قذف امرأته بشريك؛ لأنه روى القصتين جميعًا، فروى لعكرمه قصة هلال أنه قذف امرأته بشريك. وروى القاسم بن محمد قصة عاصم ولم يعين فيها المقذوف، ويتأيد حديث هشام بما أسلفناه. وروى الشافعي عن إبراهيم بن سعد، عن أبيه، عن ابن المسيب وعبيد الله بن عبد الله أن النبي - ﷺ - قال \"إن جاءت به أشقر\" (^٢). وفي رواية \"أمعر سبطًا فهو لزوجها، وإن جاءت به أدعج جعدًا فهو للذي يتهمه\" قال: فجاءت به أدعج (^٣).\n_________\n(^١) \"مسلم\" (١٤٩٧) كتاب اللعان.\n(^٢) \"الأم\" ٥/ ١١٢.\n(^٣) \"اختلاف الحديث\" ص ١٨٥.","vol":"25","page":441},{"text":"فصل:\nقال الشافعي: في حديث ابن أبي ذئب دليل على أن سهل بن سعد قال: فكانت سنة المتلاعنين. وفي حديث مالك وإبراهيم بن سعد كأنه قول ابن شهاب، وقد يكون هذا غير مختلف، يقوله مرة ابن شهاب ولا يذكر سهلًا، ويقوله مرة أخرى ويذكر سهلا (^١).\nوروى ابن إسحاق وتفرد به عن ابن شهاب فيما ذكره الدارقطني عن سهل: لاعن رسول الله - ﷺ - بينهما بعد العصر، فلما تلاعنا قال: يا رسول الله ظلمتها إن أمسكتها فهي الطلاق، فهي الطلاق، فهي الطلاق.\nوعند مسلم: فلما فرغا طلقها ثلاثًا قبل أن يأمره رسول الله - ﷺ -.\nوفي لفظ: فقال - ﵇ -: \"ذاكم التفريق بين كل متلاعنين\" (^٢)، وللدارقطني بإسناد جيد ففرق النبي - ﷺ - بينهما وقال: \"لا يجتمعان أبدًا\" (^٣). وقال أبو داود عن سهل: مضت السنة في المتلاعنين أن يفرق بينهما ثم لا يجتمعان أبدًا (^٤).\nوفي لفظ قال﵇لعاصم: \"أمسك المرأة عندك حتى تلد\" (^٥).\nولأبي داود من حديث ابن عباس في قصة هلال: ففرق - ﵇ - بينهما وقضى ألا يدعى ولدها لأب ولا يُرمى ولا تُرمى، ومن رماها أو رمى ولدها فعليه الحد، وقضى أن لا بيت لها عليه ولا قوت؛ لأنهما يفترقان\n_________\n(^١) \"الأم\" ٥/ ١١٢.\n(^٢) مسلم (١٤٩٢) كتاب اللعان.\n(^٣) \"السنن\" ٣/ ٢٧٥.\n(^٤) أبو داود (٢٢٥٠).\n(^٥) رواه أبو داود (٢٢٤٦).","vol":"25","page":442},{"text":"من غير طلاق، ولا متوفى عنها، وقال: \"إن جاءت به أصيهب أريضخ أُثيبج (^١) حمش الساقين فهو لهلال، وإن جاءت به أورق جعدًا جماليًّا خدلج الساقين سابغ الأليتين فهو للذي رماها به\".\nقال عكرمة: فكان ولدها بعد ذلك أميرًا على مصر ولا يدعى لأب (^٢). قلت: ذكر ابن سعد أن المولود عاش سنتين ثم مات، وعاشت أمه بعده يسيرًا، ولم يذكره الكندي وغيره في أمراء مصر فليتأمل (^٣).\nقال أبو عبد الله -فيما رواه الخلال- عن سفيان بن عيينة في قلة ما روى عن الزهري: أخطأ في نحو (من) (^٤) أحد عشر حديثًا منها حديث المتلاعنين، يقول سفيان في حديث الزهري: ففرق بينهما، وإنما قال الزهري: هي الطلاق، إن أمسكتها فقد كذبت عليها.\nوصحح الترمذي من حديث مالك، عن نافع، عن ابن عمر أنه﵇ - لاعن بين رجل وامرأته وألحق الولد بأمه (^٥).\nوقال أبو داود: قال أبو عبد الله: روى مالك عن نافع أشياء لم يروها غيره منها أن عمر ألحق ولد الملاعنة بأمه.\nوقال الداودي عن يحيى في اللعان وألحق الولد بأمه: ليس يقول\n_________\n(^١) ورد بهامش الأصل: الأثيبج تصغير الأثبج والثبج: أي: ما بين الكتفين والكاهل ورجل أثبج أيضًا أحدب.\n(^٢) أبو داود (٢٢٥٦).\n(^٣) ورد بهامش الأصل: الظاهر أن مراده على مصر من الأمصار، لا البلد المعروف. والله أعلم.\n(^٤) من (غ).\n(^٥) مسلم (١٤٩٥) كتاب اللعان.","vol":"25","page":443},{"text":"هذا إلا مالك. وعند مسلم عن ابن مسعود قال: فذهبت المرأة تلتعن، فقال لها - ﵇ -: \"مه\" فأبت فَلَعَنت (^١).\nفصل:\nروى الواقدي عن الضحاك بن عثمان، عن عمران بن أبي أنس، عن عبد الله بن جعفر بن أبي طالب في حضوره - ﵇ - حين لاعن بين عويمر وامرأته، وأنكر حملها الذي في بطنها، وقال: من ابن السحماء.\nوللنسائي بإسناد جيد عن ابن عباس أنه - ﵇ - أمر رجلًا حين أمر المتلاعنين أن يضع يده عند الخامسة على فيه، وقال \"إنها موجبة\" (^٢).\nوأوضحه مقاتل في \"تفسيره\" وساقه أحسن سياق، وسمى المرأة، لما قرأ - ﵇ - على المنبر يوم الجمعة هاتين الآيتين يعني: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ [النور: ٤]، قال عاصم بن عدي: يا رسول الله لو أن رجلًا منا وجد على بطن امرأته رجلًا فيتكلم يجلد ثمانين، ولا تقبل له شهادة في المسلمين ويسمى فاسقًا (فكيف) (^٣) لأحدنا عند ذلك بأربعة شهداء، إلى أن يلتمس أحدنا أربعة شهداء فرغ الرجل من حاجته، فأنزل الله: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ [النور: ٦]\nالآيات الثلاث، فابتلى الله عاصمًا بذلك يوم الجمعة الأخرى؛ أتاه ابن عمه عويمر وتحته ابنة عمه أخي أبيه خولة بنت قيس فرماها بابن عمه شريك، وكلهم من بني عمرو بن عوف، وكلهم بنو عم، (فجاء) (^٤) عاصم رسول الله - ﷺ - فقال: يا رسول الله: أرأيت سؤالي\n_________\n(^١) \"سنن الترمذي\" (١٢٠٣).\n(^٢) \"المجتبى\" ٦/ ١٧٥.\n(^٣) من (غ).\n(^٤) من (غ).","vol":"25","page":444},{"text":"عن هذِه الآية، قد ابتليت بها في أهل بيتي، فأرسل - ﵇ - إلى الزوج والخليل والمرأة، فقال لعويمر: \"اتق الله في حليلتك وابنة عمك\". فقال: أقسم بالله أني رأيته معها على بطنها وإنها لحبلى منه، وما قربتها منذ أربعة أشهر، فقال - ﵇ - لخولة بنت قيس: \"ويحك ما يقول زوجك؟ \" فقالت: أحلف بالله لكاذب ولكنه غار، ولقد رآني معه نطيل السَّمَرَ بالليل والجلوسَ بالنهار فما رأيت ذلك في وجهه ولا نهاني عنه قط، فقال - ﵇ - للخليل: \"ويحك ما يقول ابن عمك؟ \" فحداه بمثل قولها؛ فقال للزوج والمرأة: \"قوما\" وأحلفهما. فقام الزوج عند المنبر في دبر صلاة العصر يوم الجمعة فقال: أشهد بالله أن فلانة -يعني: خولة- زانية، ولقد رأيت شريكًا على بطنها، وإني لمن الصادقين.\nثم قال: أشهد أن فلانة زانية، هاني لمن الصادقين، ثم قال: أشهد بالله أن خولة زانية وإنها لحبلى من غيري، وإني لمن الصادقين. ثم قال: أشهد بالله أن خولة زانية وما قربتها من منذ أربعة أشهر، وإني لمن الصادقين. ثم قال: لعنة الله على عويمر إن كان من الكاذبين عليها في قوله.\nوقامت خولة بنت قيس مقام زوجها فقالت: إني أشهد بالله ما أنا بزانية، وإن زوجي لمن الكاذبين. ثم قالت: أشهد بالله ما أنا بزانية، وما رأى شريكًا على بطني، وإن زوجي لمن الكاذبين. ثم قالت: أشهد بالله ما أنا بزانية وأن الحبل لمنه، هانه لمن الكاذبين.\nثم قالت: أشهد بالله ما أنا بزانية وما رأى عليَّ زوجي من ريبة ولا فاحشة، وإنه لمن الكاذبين.","vol":"25","page":445},{"text":"ثم قالت: غضب الله على خولة إن كان عويمر من الصادقين في قوله.\nففرق النبي - ﷺ - بينهما، وكان الخليل رجلًا أسود ابن حبشية، وقال - ﵇ -: \"إذا ولدت فلا ترضع ولدها حتى تأتوني به\" فأتوه بولدها فإذا هو أشبه الناس بالخليل. فقال: \"لولا ما قد مضى لكان لي ولها أمر\".\nقال مقاتل: إن صدقت المرأة زوجها لم يلاعنها، وإن كان زوجها جامعها رجمت ويرثها زوجها، وإن كان لم يجامعها جُلدت مائة جلدة، وهي امرأته، وإن رجع الزوج عن قوله قبل أن يفرغا من الملاعنة جلد ثمانين جلدة وكانت امرأته كما هي.\nفائدة:\nخولة هذِه قد صرح مقاتل بأنها الملاعنة، وسماهابنت قيس، وأما ابن منده وأبو نعيم فقالا: إن (الذي) (^١) لاعنها هلالٌ خولةُ بنت عاصم (^٢)، وخولةُ بنت قيس لم أجد أحدًا ممن ألف في الصحابة ولا المبهمات ذكرها.\nفصل:\nفي \"المستدرك\" على شرط البخاري من حديث ابن عباس - ﵄ - كان شريك أخا البراء بن مالك -أخي أنس بن مالك- لأمه، وكانت أمهما أمةً سوداء، كان شريك يأوي إلى منزل هلال بن أمية ويكون عنده (^٣).\n_________\n(^١) كذا في الأصل، والجادة التي والله أعلم.\n(^٢) \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٣١٤ (٣٨٥٠).\n(^٣) \"المستدرك\" ٢/ ٢٠٢.","vol":"25","page":446},{"text":"فصل:\nفي \"تفسير ابن مردويه\" من حديث ابن إسحاق، عن العباس بن سهل، عن أبيه: لما تلاعنا قال - ﵇ - لعاصم: \"اقبضها حتى تلد، فإن جاءت به أحيمر مثل النبقة فهو الذي انتفى منه، وإن تلده قطيط الشعر أسود اللسان فهو الذي رميت به\".\nقال عاصم: فلما ولدته أتت به، والله لكأن رأسه فروة جمل أسود، فأخذت بفقميه فاستقبلني لسانه مثل التمرة السوداء، فقلت: صدق الله ورسوله.\nوفي حديث أنس: \"إن جاءت به آدم جعدًا حمش الساقين فهو لشريك، وإن جاءت به أبيض قصير العرنين سبط الشعر فهو لهلال\".\nوفي حديث محمد بن علقمة، عن الهيثم بن حميد، عن ثور بن يزيد، عن عمرو بن شعيب، عن أبيه، عن جده: أن رجلًا من بني زريق قذف امرأته، فأتى النبي - ﷺ -، فرد ذلك على رسول الله - ﷺ - أربع مرات، فأنزل الله آية الملاعنة، فقال - ﵇ -: \"أين السائل، فقد نزل فيك من الله أمر عظيم؟ \" فأبى الرجل إلا أن يلاعنها، وأبت هي إلا أن تدرأ عن نفسها العذاب، فتلاعنا، فقال - ﵇ -: \"إن جاءت به أصفر أخنس (منسول) (^١) العظام فهو للملاعن، وإن جاءت به أسود كلالجمل الأورق فهو لغيره\". فجاءت به أورق، فدعا به - ﵇ - فجعله لعصبة أمه (^٢).\n_________\n(^١) في الأصول: منشور، والمثبت من مصادر التخريج غير أنه في النسائي قال: منشول.\n(^٢) رواه النسائي في \"الكبرى\" ٤/ ٧٨ (٦٣٦٢)، والطبراني في \"مسند الشاميين\" ١/ ٢٨٨ (٥٠١)، والدارقطني ٣/ ٢٧٥.","vol":"25","page":447},{"text":"فصل:\nفي \"علل الخلال\" عن ابن إسحاق قال: ذكر عمرو بن شعيب، عن أبيه، عن جده قال: قضى رسول الله - ﷺ - في ولد المتلاعنين أنه يرث أمه، ويرثه ورثة أمه، ومن نفاها جلد ثمانين.\nقال أبو عبد الله (^١): هذا حديث مرسل. وقال في موضع آخر: ابن إسحاق إذا قال: وذُكِرَ، فلم يسمعه.\nفصل:\nذكر ابن عساكر في كتاب \"من وافقت كنيته كنية زوجته\" من حديث الفضل بن دلهم، عن الحسن، عن قبيصة بن حريث، عن سلمة بن المحبق قال: قيل لأبي ثابت سعد بن عبادة حين نزلت الحدود، وكان رجلًا غيورًا: أرأيت لو رأيت مع أم ثابت رجلًا أيش كنت تصنع؟ قال: كنت ضاربها بالسيف، أنتظر حتى آتي بأربعة شهداء، أو أقول: رأيت كذا فتضربوني الحد ولا تقبلوا لي شهادة أبدًا؟!\nقال: فذكر ذلك للنبي - ﷺ - فقال: \"كفى بالسيف شاهدًا\"، ثم قال: \"لا إني أخاف أن يتتابع في ذلك السكران والغيران\" (^٢).\n_________\n(^١) يعني: الإِمام أحمد ﵀.\n(^٢) رواه أبو داود (٤٤١٧)، وابن ماجه (٢٦٠٦) من طريق الفضل بن دلهم عن الحسن، زاد ابن ماجه عن قبيصة بن حريث عن سلمة بن المحبق.\nقال الهيثمي في \"المجمع\" ٦/ ٢٦٥: رواه الطبراني، وفيه الفضل بن دلهم وهو ثقة، وأنكر عليه هذا الحديث من هذِه الطريق فقط، وبقية رجاله ثقات. اهـ.\nوقال البوصيري في \"زوائد ابن ماجه\" ص ٣٥٢ (٨٧٢): إسناد حديث سلمة بن المحبق فيه مقال، قبيصة بن حريث أو حريث بن قبيصة قال البخاري: في حديثه نظر، وذكره ابن حبان في \"الثقات\" وباقي رجال الإسناد موثقون. اهـ.\nوالحديث ضعفه الألباني في \"ضعيف ابن ماجه\" (٥٦٨).","vol":"25","page":448},{"text":"وروى أبو عوانة عن حصين، عن الشعبي، عن عاصم بن عدي قال: كنا عند رسول الله - ﷺ - فنزلت ﴿ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ [النور: ٤] قلت: يا رسول الله: إلى أن أجيء بالأربعة، خرج الرجل. فما قام من مكانه حتى أتى ابن عمه وامرأته، معها صبي تحمله، يقول: ليس هو مني. وتقول: هو منه. فنزلت آية الملاعنة.\nقال عاصم: فأنا أول من تكلم وأول من ابتلي به.\nوأخرجه الحاكم، وقال: على شرط مسلم من حديث أبي هريرة سمع النبي - ﷺ - حين نزلت آية الملاعنة. الحديث (^١).\nوأخرجه البزار من حديث حذيفة، قال رسول الله - ﷺ -: \"لو رأيت مع أم رومان رجلًا ما كنت فاعلًا به؟ \" قال: كنت والله فاعلًا به شرًّا قال: \"فأنت يا عمر\" قال: والله كنت قاتله. فنزلت الآية. وهذا والذي قبله نمط آخر. قال البزار: لا أعلم أحدًا أسنده الا النضر بن شميل، عن يونس بن أبي إسحاق، عن أبيه، عن زيد بن يُثيع، عن حذيفة. ثم ساقه بإسقاط حذيفة (^٢).\nوروى الواحدي من حديث علقمة عن عبد الله قال: إنا ليلة الجمعة في المسجد إذ دخل رجل من الأنصار فقال: لو أن رجلًا وجد مع امرأته رجلًا؛ فإن تكلم جلدتموه، وإن قتل قتلتموه، وإن سكت سكت على غيظ، والله لأسألن عنه رسول الله - ﷺ -، فلما كان من الغد أتى رسول الله - ﷺ - فسأله فقال: \"اللهم افتح\" وجعل يدعو، فنزلت آية اللعان الحديث (^٣). وهو في \"صحيح مسلم\" أيضًا (^٤).\n_________\n(^١) \"المستدرك\" ٢/ ٢٠٣.\n(^٢) \"البحر الزخار\" ٧/ ٣٤٣ - ٣٤٤.\n(^٣) \"أسباب النزول\" ص ٣٢٨ (٦٣٤).\n(^٤) مسلم (١٤٩٥) كتاب اللعان.","vol":"25","page":449},{"text":"وقال مهنا: سألت أحمد عنه أنه - ﵇ - لاعن من رجل وامرأته، وقال: \"عسى أن تأتي به أسود جعدًا\" فجاءت به أسود جعدًا. فقال أحمد: ليس بصحيح، إنما هو عن عبد الله مرسلًا ليس فيه عن رسول الله - ﷺ -.\nقال البيهقي في \"معرفته\": وهذا الحديث وإن كان مختصرًا رواه عبدة، وغيره عن سليمان في قصة المتلاعنين، ففي مبسوطها دليل على أنه قصد به نفي الحمل خلاف قول من زعم أنه لم يقصده (^١). وذكر الفراء في \"معانيه\" أنها نزلت في عاصم بن عدي لما أنزل الله الشهود الأربعة قالوا: يا رسول الله إن دخل أحدنا فرأى على بطنها -يعني: امرأته- رجلًا احتاج إلى أن يخرج فيأتي بأربعة، فابتلي بها عاصم من بين الناس، فدخل على امرأته وعلى بطنها رجل، فلاعن رسول الله - ﷺ - بينهما وذلك أنها كذبته الحديث (^٢).\nوروى ابن ماجه من حديث ابن إسحاق ذكر طلحة بن نافع، عن سعيد بن جبير، عن ابن عباس - ﵄ - قال: تزوج رجل من الأنصار امرأة فبات عندها، فلما أصبح قال: ما وجدتها عذراء، فرفع (شأنها) (^٣) إلى رسول الله - ﷺ -، (فدعا الجارية) (^٤) فسألها فقالت: بلى قد كنت عذراء، فأمر بهما فتلاعنا وأعطاها المهر (^٥).\n_________\n(^١) \"معرفة السنن والآثار\" ١١/ ١٥٥.\n(^٢) \"معاني القرآن\" ٢/ ٢٤٦.\n(^٣) من (غ).\n(^٤) من (غ).\n(^٥) ابن ماجه (٢٠٧٠) قال البوصيري في \"زوائد ابن ماجه\" ص ٢٩٠ (٦٩٠): هذا إسناد ضعيف لتدليس محمد بن إسحاق. اهـ.\nوالحديث ضعفه الألباني في \"ضعيف ابن ماجه\" (٤٤٨).","vol":"25","page":450},{"text":"فصل:\nفي قول عويمر المقالة السالفة، وسكوت الشارع على ذلك ولم يقل له: لا تقتله دليل على أن من قتل رجلًا وجد مع امرأته أنه يقتل به إن لم يأت ببينة تشهد بزناه بها، وبه حكم علي أيضًا، إن لم يعط بأربعة شهداء فليعط برمته (^١).\nفإن قلت: قد روي عن عمر وعثمان أنهما أهدرا دمه. قيل: إن صح عنهما ذلك، فإنهما أهدرا دمه؛ لأن البينة قامت عندهما بصحة ما ادعاه القاتل على الذي قتله، وستأتي أقوال العلماء فيه.\nفصل:\nفيه: أن التلاعن لا يكون إلا عند السلطان، أو عند من استخلفه من الحكام، وليس كالطلاق، وهو إجماع.\nفصل:\nفي قول عويمر: (أرأيت رجلًا وجد مع امرأته رجلًا) دلالة أن اللعان يجري بين كلٍّ من الزوجين؛ لأنه لم يخص رجلًا من رجل ولا امرأة من امرأة، ولذلك قال تعالى: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ [النور: ٦] ولم يخص زوجًا من زوج، ففي هذا حجة للشافعي ومالك في أن العبد كالحر في قذفه ولعانه، غير أنه لا حد على من قذف مملوكًا لقوله تعالى: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ﴾ [النور: ٤] وهن الحرائر المسلمات، والأمة المسلمة والحرة اليهودية أو النصرانية تلاعن الحر المسلم، وكذلك للعبد وإن تزوج الحرة المسلمة أو الأمة المسلمة أو الحرة\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٤٥٩ - ٤٦٠، وابن أبي شيبة ٥/ ٤٤٧ - ٤٤٨ (٢٧٨٧٠).","vol":"25","page":451},{"text":"اليهودية أو النصرانية لاعنها (^١). وبه قال الشافعي.\nوقال أبو حنيفة والثوري إذا كان أحد الزوجين مملوكًا أو ذميًّا، أو كانت المرأة مما لا يجب على قاذفها الحد، فلا لعان بينهما إذا قذفها (^٢).\nفصل:\nواختلف العلماء في صفة الرمي الموجب للعان، فقال مالك في المشهور عنه: أن اللعان لا يكون حتى يقول الرجل لامرأته: رأيتها تزني أو ينفي حملانها أو ولدانها، وحديث سهل هذا وإن لم يكن فيه تصريح بالرؤية فإنه قد جاء التصريح بذلك في حديث ابن عباس وغيره في قصة هلال بن أمية، أنه وجد مع امرأته رجلًا فقال: يا رسول الله رأيت بعيني، وسمعت بأذني؛ فنزلت آية اللعان، ذكره الطبري وغيره (^٣).\nوقال الثوري والكوفيون والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور وأبو عبيد وداود وأصحابه، وهو قول جمهور العلماء وعامة الفقهاء وجماعة أصحاب الحديث أنه من قال لزوجته: يا زانية، وجب اللعان إن لم يأت بأربعة شهداء، وسواء قال لها: يا زانية، أو: زنيت ولم يدَّع رؤية.\nوقد روي هذا القول عن مالك أيضًا، وحجته عموم ﴿يَرْمُونَ الْمُحْصَنَاتِ﴾ كما قال ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ﴾ [النور: ٤] فأوجب بمجرد القذف الحد على الأجنبي إن لم يأت بأربعة شهداء وأوجب على الزوج اللعان إن لم\n_________\n(^١) \"الموطأ\" ص ٣٥١، \"الأم\" ٥/ ٢٧٣.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٠، \"الإشراف\" ١/ ٢٤٠.\n(^٣) الطبري ٩/ ٢٧٢، ورواه أيضًا أبو داود (٢٢٥٦)، وأحمد ١/ ٢٣٨، أبو يعلى ٥/ ١٢٤ - ١٢٥ من حديث ابن عباس.","vol":"25","page":452},{"text":"يأت بأربعة شهداء، فسوى بين الذميين بلفظ واحد.\nوقد أجمعوا أن الأعمى يلاعن، ولا تصح منه الرؤية، وإنما يصح لعانه من حيث يصح وطؤه لزوجته (^١).\nوذكر ابن القصار عن مالك أن لعانه لا يصح إلا أن يقول: لمست فرجه في فرجها (^٢).\nفصل:\nذهب جمهور العلماء إلى أن بتمام اللعان منهما تقع الفرقة بينهما، منهم مالك والشافعي إلا أن مالكًا يقول بلعانهما جميعًا. والشافعي وسحنون بلعان الرجل وحده (^٣). وقال أبو حنيفة ومحمد وعبيد الله بن الحسن: هو واحد. وحكاه ابن أبي شيبة عن ابن المسيب وإبراهيم (^٤).\nوقال مالك والشافعي: هو فسخ (^٥)، لنا أنها تحصل بغير لفظ، فأشبهت الفرقة بالرضاع والردة، وتظهر فائدة الخلاف بيننا وبينه كما قال المتولي فيما إذا علق طلاق امرأة أخرى، بوقوع طلاق هذِه، ولاعن هذِه.\nوشذ قوم من أهل البصرة منهم عثمان البتي فقالوا: لا تقع الفرقة ولا تأثير للعان فيها وإنما يسقط النسب والحد وهما على الزوجة كما كانا حتى يطلق الزوج (^٦).\n_________\n(^١) انظر ما سبق في \"الاستذكار\" ١٧/ ٢٠٨ بتصرف.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٤٦٦.\n(^٣) انظر: \"مختصر الطحاوي\" ص ٢١٥، \"الاستذكار\" ١٧/ ٢٢٣.\n(^٤) ابن أبي شيبة ٤/ ١١٦.\n(^٥) انظر: \"عيون المجالس\" ٣/ ١٣١٣، \"روضة الطالبين\" ٨/ ٣٥٦.\n(^٦) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٥.","vol":"25","page":453},{"text":"وذكر الطبري: أنه قول أبي الشعثاء جابر بن زيد، واحتج أهل هذِه المقالة بقول عويمر: (كذبت عليها إن أمسكتها، فطلقها ثلاثًا).\n(قالوا) (^١): ولم ينكر النبي - ﷺ - ذلك عليه، ولم يقل له: لم قلت وأنت لا تحتاج إليه؟ لأنها باللعان قد طلقت. فقال لهم مخالفوهم: لا حجة لكم في حديث عويمر؛ لأن قوله ذلك وطلاقه إنما كان منه؛ لأنه لم يظن أن الفرقة تحصل باللعان، ولو كان عنده أن الفرقة تحصل بها لم يقل هذا، وقد جاء في حديث ابن عمر وابن عباس بيان هذا أنه - ﵇ - فرق بينهما. وقال: \"لا سبيل لك عليها\" فطلاق عويمر لها لغو، ولم ينكر ذلك الشارع؛ لأنه يحتمل أن يكون العجلاني أراد التأكيد، أي أنها لو لم تقع الفرقة وأمسكها فهي طالق ثلاثًا.\nفإن قال من يذهب إلى قول البتي قول ابن عمر وابن عباس أنه - ﵇ - فرق بين المتلاعنين إنما كان في قصة عويمر، وكان طلاقها بعد اللعان فكذلك فرق بينهما.\nوقد روى ابن شهاب عن سهل بن سعد قال: فطلقها العجلاني ثلاث تطليقات، فأنفذه رسول الله - ﷺ -.\nقال الطبري: يحتمل أنه فرق بينهما بعد اللعان ثم طلقها ثلاثًا حتى يكون تفريقه - ﵇ - واقعًا موقعه على ما روى ابن عمر، وقد قال الأكثرون: لا يجوز أن يمسكها ويفرق بينهما، وقد استحب الشارع الطلاق بعد اللعان ولم يستحبه قبله، فعلم أن اللعان قد أحدث حكمًا.\n_________\n(^١) من (غ).","vol":"25","page":454},{"text":"فصل:\nوقد احتج من قال: إن الثلاث لا بدعة فيها بقصة عويمر، ولم ينكر الشارع عليه، ولو كانت بدعة لبينه وأنكره، وقال: لا يجوز ذلك.\nفصل:\nذكر في حديث سهل في الباب بعده: \"إن جاءت به أحمر قصيرًا كأنه وحرة\" إلى آخره. وذكر فيه أوصافا أُخر بعد. وفي لفظ: \"إن جَاءَتْ بِهِ أَسْحَمَ\"، وهو بالسين والحاء المهملتين، وهو الأسود كلون الغراب، يقال لليل: أسحم، وللسحاب الأسود: أسحم.\nومنها أدعج وهو شديد سواد الحدقة. قال أبو موسى المديني: هو عند العرب السواد في العين وغيرها، وعند العامة سواد الحدقة فقط. والأديعج تصغير أدعج، والدعجاء الليلة الثامنة والعشرون سميت بذلك لشدة سوادها (^١) والخدلج: العظيم الساقين، وامرأة خدلجة ضخمة الساقين والذراعين، والأحيمر تصغير أحمر، والأحمر: الأبيض لأن العمرة تبدو في البياض، ولا تبدو في السواد، ومنه الحديث \"بُعثتُ إلى الأسودِ والأحمرِ\" (^٢).\nقال أبو موسى المديني: سُئل ثعلب: لم خص الأحمر دون الأبيض، قال: لأن العرب لا تقول رجل أبيض من بياض اللون، إنما الأبيض عندهم الطاهر النقي من العيوب (^٣).\n_________\n(^١) \"المجموع المغيث\" ١/ ٦٥٧ - ٦٥٨.\n(^٢) رواه الإِمام أحمد من حديث ابن عباس ١/ ٣٠١، وجابر ٣/ ٣٠٤، وأبي موسى ٤/ ٤١٦، وأبي ذر ٥/ ١٤٥، ١٤٧، - ﵃ -.\n(^٣) \"المجموع المغيث\" ١/ ٤٩٦.","vol":"25","page":455},{"text":"والوحرة بفتح الواو والحاء المهملة، والمراد دويبة حمراء كالعظاءة تلزق بالأرض، وقيل: هي الوزغة، وقيل: نوع من الوزغ يكون في الصحاري (^١).\nفصل:\nينعطف على ما مضى في عدم بدعة الثلاث؛ قال الشافعي: يحتمل طلاقه ثلاثًا أن يكون بما وجد في نفسه لعلمه بصدقه وكذبها وجرائتها على اليمين طلقها ثلاثًا جاهلًا بأن اللعان فرقةٌ، فكان كمن طلق من طلق عليه بغير طلاقه، وكمن شرط العهدة في البيع والضمان في السلف، وهو يلزمه شرط أو لم يشرط، وتفريق الشارع غير فرقة الزوج إنما هو تفريق حكم.\nفصل:\nوقوله - ﵇ -: \"أحدكما كاذب\" هو من باب الحكم بالظاهر والله ولي ما غاب عنه (^٢).\nفصل:\nقال بعض الناس: لا يلاعن بالحمل، ولعله ريح، وزعم أنه لا ينفي الولد بعد الولادة يعني: إذا لاعن وهي حامل (^٣)، وقد سلف الحديث الوارد فيه بما فيه وستعمله أيضًا.\nفصل:\nقال الشافعي: فلما تلاعنا حكم - ﵇ - على الصادق والكاذب حكمًا واحدًا فأخرجهما من الحد.\n_________\n(^١) انظر: \"لسان العرب\" ٨/ ٤٧٨٣.\n(^٢) \"الأم\" ٥/ ١١٥.\n(^٣) انظر: \"معرفة السنن والآثار\" ١١/ ١٥٢.","vol":"25","page":456},{"text":"وقال في رواية ابن عباس: \"لولا، ما مضى من كتاب الله لكان لي ولها شأن\" فأخبر بصفتين في إحداهما دلالة صدق الزوج، ولم يستعمل الدلالة، وأنفذ عليها ظاهر حكم الله، ولو جاءت دلالة كذب الزوج لكان لا يستعمل الدلالة أيضًا وأنفذ ظاهر الحكم، لكنه -والله أعلم- ذكر غلبة الأشباه الدالة على صدق أحدهما حتى إذا لم تكن حجة أقوى منها يستدل بها في إلحاق الولد بأحد المتلاعنين عند الاشتباه، وأخبر بأنه إنما منعه من استعمالها هنا ما هو أقوى بها، وهو حكم الله باللعان؛ لا أنها أتت به على الصفة الأولى كان يلحقه بالزوج.\nوكيف يجوز أن يسوي الأخبار على مذهبه وهو ذا لا يسوي أن يستدل بهذا على أنه لم يكن مقصود الزوج نفي الحمل. وفيما ذكرنا من الأخبار أنها كانت حاملًا وأنه أنكر حملها، وأن الشارع لاعن بينهما قبل وضع الحمل، ثم ألحقه بأمه ونفاه عنه، وعنده الولد في مثل هذا يلحق به لكل حال، أشبهه أولم يشبهه، ونحن لا نرى خلافًا للحديث أبين من هذا، والله المستعان (^١).\nفصل:\nفيه دليل أيضًا على أن الزوج إذا التعن لم يكن للرجل الذي رماه بامرأته عليه حد.\nقال الشافعي: إذا أكمل الزوج الشهادة والالتعان فقد زال فراش امرأته ولا تحل له أبدًا بحال، وإن أكذب نفسه لم تعد إليه، وإنما قلت هذا؛ لأن سيدنا رسول الله - ﷺ - قال: \"الولد للفراش\" فلا يكون فراشًا\n_________\n(^١) انظر: \"معرفة السنن والآثار\" ١١/ ١٥٤.","vol":"25","page":457},{"text":"أبدًا (^١)، وكان معقولًا في حكم رسول الله - ﷺ - إذا ألحق الولد بأمه أنه نفاه عن أبيه، وأن نفيه عن أبيه بيمينه والتعانه لا بيمين أمه على كذبه بنفيه (^٢).\nولما قال له - ﵇ -: \"لا سبيل لك عليها\" استدللنا به على أن (المتلاعنين) (^٣) لا يتناكحان (^٤) أبدًا إذ لم يقل: إلا أن يكذب نفسه أو يفعل كذا، كما قال في المطلق الثالثة ﴿حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠]. وروى الذين خالفونا في هذا حديثًا عن عمر وعلي وابن مسعود أنهم قالوا في المتلاعنين: لا يجتمعان أبدًا، ورجع بعضهم إلى قولنا، وفيه أبى بعضهم الرجوع إليه وقال: لا (يجتمعان) (^٥) أبدًا ما داما على لعانهما.\nقال الشافعي: فقلت له: أَو تعلم حديثًا لا يحتمل أن يوجه وجوهًا إلا قليلًا، وإنما الأحاديث على ظاهرها حتى تأتي دلالة تخبر عن الذي حمل الحديث عنه، أو إجماع من الناس على توجيهها، وظاهر السنة وما رويتم عن عمر وصاحبيه على ما قلنا (^٦).\nوممن قال: إنه إذا أكذب نفسه له أن يتزوجها. ابن المسيب والشعبي وحماد، ذكره ابن أبي شيبة بأسانيد جيدة (^٧).\n_________\n(^١) كذا في الأصول، والكلام ناقص وتمامه بعد قول النبي - ﷺ -: \"الولد للفراش\". وكانت فراشًا فلم يجز أن ينفي الولد عن الفراش إلا بأن يزول الفراش فلا يكون فراشًا أبدًا. اهـ.\n(^٢) \"الأم\" ٥/ ٢٨٠.\n(^٣) في الأصول: (المتناكحين)، والمثبت من \"معرفة السنن\".\n(^٤) في الأصول: يجتمعان، والمثبت من \"معرفة السنن\".\n(^٥) في الأصول: يمنعان، والمثبت من \"معرفة السنن\".\n(^٦) انظر: \"معرفة السنن والآثار\" ١١/ ١٦٥.\n(^٧) \"ابن أبي شيبة\" ٤/ ٢٠، ٢١.","vol":"25","page":458},{"text":"زاد أبو عمر ابن عبد البر إبراهيم وابن شهاب على اختلاف عنهما، والحسن والضحاك (^١)، فإن قلت: في الحديث: \"لا سبيل لك عليها\".\nقيل: ظن الملاعن أن له المطالبة بالمهر، يدل عليه قوله بعد: يا رسول الله، مالي. قال: \"لا مال لك\"\nقال ابن عبد البر: ومن حجة أبي حنيفة قوله تعالى: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ [النساء: ٢٤] فلما لم يجمعوا على تحريمها دخلت تحت عموم هذِه الآية. ومن جهة النظر لما لحق الولد وجب أن يعود الفراش؛ لأن كل واحد منهما يقتضيه عقد النكاح ويوجبه (^٢).\nفصل:\nتأول ابن نافع المالكي قوله: (فكانت سنة المتلاعنين) على استحباب إظهار الطلاق بعد اللعان، والجمهور على أن معناه حصول الفرقة بنفس اللعان. وقوله: ذلكم التفريق بين كل متلاعنين، تأوله مالك والشافعي وغيرهما، على أن الفرقة تحصل بنفس اللعان بينهما (^٣)، وقيل: معناه تحريمها على التأبيد.\nوأبو حنيفة ومن تابعه -وهو مذهب الثوري وأحمد- (^٤) استدلوا على أن الفرقة (لا تقع) (^٥) إلا بحكم حاكم، لقوله: إنه - ﵇ - فرق بينهما، ولو كانت الفرقة واقعة باللعان لاستحال التفريق بعدها، وبقوله: (كذبت عليها إن أمسكتها) لأن فيه إخبارًا بأنه ممسك لها بعد اللعان،\n_________\n(^١) \"الاستذكار\" ١٧/ ٢٣٦.\n(^٢) \"التمهيد\" ٦/ ٢٠٢.\n(^٣) \"المدونة\" ٢/ ٣٣٧، \"الأم\" ٥/ ٢٨٠.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٥، \"الاستذكار\" ١٧/ ٢٢٣.\n(^٥) من (غ).","vol":"25","page":459},{"text":"إذ لو كانت الفرقة وقعت قبل ذلك لاستحال قوله: (كذبت عليها). وهو غير ممسك لها بحضرة الشارع، ولم ينكر عليه.\nقال الرازي: فدل على أن الفرقة لم تقع بنفس اللعان، إذ غير جائز أن يقره على الكذب ولا على استباحة نكاح بطل (^١).\nفصل:\nقوله في الباب الآتي: (ثم جرت السنة في ميراثها أنها ترثه ويرث عنها ما فرض الله لها) أي: وهو الثلث في حالة عند عدم الفرع والإخوة، والسدس أحرى عند وجود ذلك.\nثم إذا دفع إلى أمه فرضها أو إلى أصحاب الفروض وبقي شيء فهو لموالي أمه؛ فإن لم يكن لها موالي فلبيت المال، قاله الشافعي ومالك وأبو ثور، وقبلهم الزهري وجماعة الفقهاء.\nوقال الحكم وحماد: يرثه ورثة أمه، وقال آخرون: عصبته عصبة أمه، روي هذا عن علي وابن مسعود وعطاء وأحمد، قال أحمد: فإن انفردت الأم أخذت جميع ماله بالعصوبة.\nوقال أبو حنيفة: إذا انفردت أخذت الجميع، الثلث بالفرض والباقي بالرد على قاعدته (^٢).\nفصل:\nقد أسلفنا أن المرمي به شريك بن سحماء، وهو ابن عبدة بن (مغيث بن الجد) (^٣) بن العجلاني (^٤).\n_________\n(^١) \"أحكام القرآن\" ٣/ ٤٣٧.\n(^٢) انظر: \"الاستذكار\" ١٥/ ٥١٠ - ٥١١.\n(^٣) في الأصول: (الجد بن مغيث)، والمثبت من مصادر التخريج.\n(^٤) انظر: ترجمته في \"أسد الغابة\" ٢/ ٥٢٢، \"الإصابة\" ٢/ ١٥٠.","vol":"25","page":460},{"text":"وعبدة -بفتح العين والباء المفتوحة أيضًا- شهد بدرًا، ووالد عبدة مغيث بغين معجمة وثاء مثلثة كذا عند الدارقطني وابن ماكولا (^١)، وضبطه النووي بعين مهملة، ثم مثناة فوق، ثم موحدة (^٢).\nوالجَدُّ بفتح الجيم وتشديد الدال ابن العجلاني بن حارثة -بحاء مهملة- ابن ضبيعة البلوي العجلاني.\nشهد شريك مع أبيه أحدًا، وقال الكلبي: أبوه الذي شهد أحدًا، وأما هو فلم يشهدها.\nقال ابن سعد: وكان شريك عند الناس بحال سوء بعد، ولم يبلغنا أنه أحدث توبة ولا نزع. وقال أبو نعيم الحافظ: لم يكن اسمه شريكًا إنما كان بينه وبين ابن السحماء شركة (^٣).\nفصل:\nنقل القرطبي عن الشافعي أنه لا حد للرامي زوجته إذا سمى الذي رماها به ثم التعن، ورأى أنه التعن لهما. وعند مالك أنه يحد ولا يكتفي بالتعانه؛ لأنه إنما التعن للمرأة ولم يكن له ضرورة إلى ذكره، بخلاف المرأة؛ فهو إذًا قاذف فيحد، قال: واعتذر بعض أصحابنا عن حديث شريك بأنه كان يهوديًّا، وأيضًا فلم يطلب شيئًا من ذلك وهو حقه فلا متعلق في الحديث (^٤). قلت: الأول باطل كما عرفته.\nقال الرازي: كان حد قاذف الأجنبيات والزوجات الجلد. والدليل عليه قوله في الحديث: \"البينة وإلا حد في ظهرك\"، فثبت بذلك أن حد\n_________\n(^١) \"المؤتلف والمختلف\" ٤/ ٢٠٧٢، \"الإكمال\" ٧/ ٤١٥.\n(^٢) \"تهذيب الأسماء واللغات\" ١/ ٢٤٤.\n(^٣) \"معرفة الصحابة\" ٣/ ١٤٧٥.\n(^٤) \"المفهم\" ٤/ ٣٠٠ - ٣٠١.","vol":"25","page":461},{"text":"قاذف الزوجات كان كحد قاذف الأجنبيات وأنه نسخ عن الأزواج الجلد باللعان لهذا الحديث (^١).\nفصل:\nجاء في الحديث أنها موجبة، أي: توجب العذاب، وجاء أنها تلكأت، أي: أبطأت عن إتمام اللعان، وأنها نكصت، أي: رجعت.\nفصل:\nنقل أبو بكر الرازي عن ابن المسيب ومالك والحسن بن صالح والليث والشافعي أي منهما نكل حُدَّ، إن كان الزوج للقذف، وإن كان المرأة للزنا، وعن مكحول والضحاك والشعبي: إذا أبت رجمت.\nوعن أبي حنيفة وأصحابه أيهما نكل حبس حتى يلاعن؛ لأن اسم العذاب لا يختص بنوع من الإيلام. قال تعالى: ﴿لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا﴾ [النمل: ٢١]: قالوا: بحبسه (مع) (^٢) غير جنسه، وقال - ﵇ -: \"السفر قطعه من العذاب\" (^٣).\nوزعم أصحاب أبي حنيفة: أن لا لعان بنفي الحمل؛ لأنه يجوز ألا يكون حملًا؛ لأن ما يظهر من المرأة مما يوهم أنها حامل لا يعلم أنه حمل حقيقة، إنما هو توهم، ونفي التوهم لا يوجب اللعان، وقد سلف الرد عليهم من كلام الشافعي، قالوا: فإن قيل: قد روي أنه - ﵇ - لاعن بالحمل، قيل له: هذا حديث مختصرٌ اختصره راويه فغلط فيه، وأصله حديث عويمر المذكور قبل، وهو عجيب منهم.\n_________\n(^١) \"أحكام القرآن\" ٣/ ٤١٨.\n(^٢) في هامش الأصل: في الأصل: (من).\n(^٣) \"أحكام القرآن\" ٣/ ٤٣٣ - ٤٣٤ والحديث سبق برقم (١٨٠٤).","vol":"25","page":462},{"text":"قالوا: فإن قيل: قوله - ﵇ -: \"إن جاءت به\" كذا فهو لزوجها وإن جاءت به كذا فهو لفلان. دليل على أن الحمل هو المقصود بالقذف واللعان. قالوا: قيل له: لو كان اللعان بالحمل لكان منفيًّا عن الزوج، غير لاحق به أشبه أو لم يشبه.\nألا ترى أنها لوكانت وضعته قبل أن يقذفها نفى ولدها، فكان أشبه الناس به أنه يلاعن بينهما ويفرق، ويلزم الولد أمه، ولا يلحق بالملاعن لشبهه، وفي هذا دليل على أن اللعان لم يكن ينفي الولد حال كونه حملًا، وهذا أعجب من الأول.\nقالوا: وقد سلف حديث: إن امرأتي ولدت غلامًا أسود، وإني أنكره. فلما لم يرخص له في نفيه لبعد شبهه منه، وكان الشبه غير دليل، ثبت أن جعله - ﵇ - ولد الملاعنة من زوجها إن جاءت به على شبهه دليل على أن اللعان لم يكن نفاه.\nقلت: ذاك الحديث لا لعان فيه والفراش قائم، ثم قالوا: فإن قيل: قوله - ﵇ -: \"الولد للفراش\" فيه دلالة على أن نفى الولد لا يوجب اللعان، قيل: قد سلف التفريق بينهما وإلزام الولد أمه، قالوا: وهي سنة لا نعلم شيئًا نسخها ولا عارضها. قال: وعلى هذا إجماع الصحابة ومن بعدهم (^١).\nفصل:\nقوله: (فكره رسول الله - ﷺ - المسائل وعابها)، يحتمل أن تكون الكراهة لكثرة المسائل، ويحتمل أن تكون لقبح هذِه المسألة، أو كره السؤال عما لا حاجة إليه، فأما ما كان سؤالًا على وجه التبيين\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٣/ ٩٩ - ١٠٥ بتصرف.","vol":"25","page":463},{"text":"والتعليم من أمر الدين فلا بأس بها، وقد كان - ﵇ - يُسأل عن الأحكام فلا يكره ذلك. وقيل: كره قذف الرجل أمرأته ورميها من غير بينة.\nفصل:\nوفيه: الاستفهام بـ (أرأيت) عن المسائل وكان قديمًا.\nوفيه: قبول خبر الواحد.\nفصل:\nقوله: (أيقتله فتقتلونه). يلزم منه أنه إن قتله لم يكن فيه قصاص ولا غيره، وقد عضده قول سعد: لو رأيته ضربته بالسيف. لم ينكر - ﵇ -، بل صوبه بقوله: \"تعجبون من غيرة سعد\"، ولهذا قال أحمد: يهدر دمه إذا جاء القاتل بشاهدين (^١)، واختلف أصحاب مالك في ذلك، فقال ابن القاسم: يهدر دمه إذا قامت البينة محصنًا كان أو غير محصن، واستحب الدية في المحصن.\nوقال ابن حبيب: إن كان محصنًا فهو الذي ينجي قاتله البينة (^٢). وقد اختلف عن عمر في هدر دم من قتل هكذا، وقد سلف ما فيه، وعن علي يقاد منه، وأما إذا لم يأت ببينة فإنه يقتل به ولا يقبل قوله عند الجمهور.\nوقال الشافعي وأبو ثور: يسعه فيما بينه وبين الله إذا كان محصنًا (^٣)، والبينة أربع عدول، فيشهدون على نفس الزنا. وقيل: يجب على كل من قتل زانيًا محصنًا القصاص مالم يأمر السلطان بقتله.\n_________\n(^١) \"مسائل أحمد وإسحاق\" برواية الكوسج ١/ ٤٣٤ (١١٢٩).\n(^٢) انظر: \"النوادر والزيادات\" ١٤/ ٢٦٤، \"المنتقى\" ٥/ ٢٨٥، \"البيان والتحصيل\" ١٦/ ٢٧٣.\n(^٣) \"الأم\" ٦/ ٢٦.","vol":"25","page":464},{"text":"فصل:\nاختلفوا في العبد تكون تحته الحرة، أو الحر تكون تحته الأمة هل بينهما تلاعن؟ فقال إبراهيم والشعبي -فيما ذكره ابن أبي شيبة-: إذا كانت أمة تحت حر فقذفها لا يُضرَب ولا يلاعن، وإذا كانت الحرة تحت العبد فقذفها، قال الحكم وحماد: ليس بينهما تلاعن ويجلد، وقاله أيضًا عطاء وعامر بزيادة، و(يلزم) (^١) به الولد (^٢)، وهو قول أبي حنيفة.\nفصل:\nوإذا قذف زوجته ثم مات قبل الملاعنة، فقال عطاء وإبراهيم: يتوارثان ما لم يلتعنا، زاد عطاء: وتجلد، وقال عكرمة: إن كذب نفسه جُلد وورثها، وإن أقام شهودًا ورث، وإن حلف لم يرث (^٣).\nوقال أبو الشعثاء: إذا مات أحدهما قبل الملاعنة إن أقرت المرأة رجمت وصار إليها الميراث وإن التعنت ورثت، وإن لم تقر بواحد منهما فلا ميراث لها ولا عدة عليها، وعن الزهري إذا قذفها ثم ماتت يرثها زوجها ولا ملاعنة بينهما.\nوعن الشعبي: إذا قذفها ثم ماتت قبل أن يلاعنها فإن شاء أكذب نفسه وورث، وإن شاء لاعن ولم يرث (^٤) وقال الحسن: إذا قذف امرأته وهي صغيرة فلا حد ولا لعان (^٥).\n_________\n(^١) كذا في الأصول، وفي ابن أبي شيبة: (يلزق).\n(^٢) ابن أبي شيبة ٥/ ٥٠٥ - ٥٠٦.\n(^٣) ابن أبي شيبة ٤/ ١٩٠ - ١٩١.\n(^٤) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٤/ ١٩٠ - ١٩١.\n(^٥) \"ابن أبي شيبة\" ٤/ ١٩٨ (١٩٢٢٨).","vol":"25","page":465},{"text":"ولما سَأَلَ حنبل أبا عبد الله عن حديث سفيان، عن خالد، عن عكرمة، عن ابن عباس في النصرانية إذا أسلمت تحت نصراني قال: يفرق بينهما. ولا يلاعن نصراني مسلمة، قال أبو عبد الله: اضرب على: لا يلاعن نصراني مسلمة، فإني أراه من كلام سفيان، ليس هو من الحديث. قلت: فالذي تراه؟ قال: أرى أنه يلاعنها؛ لأنها زوجة وإليه ذهب أبو حنيفة.\nقال أبو عمر: وله في ذلك حجج لا تقوم على ساق، منها حديث عمرو بن شعيب عن أبيه عن جده مرفوعًا: \"لا لعان بين مملوكين ولا كافرين\" وليس دون عمرو من يحتج به (^١).\nفصل:\nصح عن عمر - ﵁ - أنه كان يحد في التعريض بالقذف، وهو قول مالك وعنده: إذا قذف امرأة برجل سماه ليس على الإِمام أن يعلم المقذوف، وهو أحد قولي الشافعي محتجين بقوله تعالى: ﴿وَلَا تَجَسَّسُوا﴾ [الحجرات: ١٢]؛ ولأن العجلاني رمى امرأته بشريك فلم يبعث الشارع له ولا أعلمه (^٢).\nوقد أسلفنا عن مقاتل خلاف ذلك. وقالت طائفة: عليه أن يعلمه؛ لأنه حق آدمي حكاه أبو عمر وعزاه للشافعي لقوله - ﵇ -: \"واغد يا أنيس على امرأة هذا فإن اعترفت فارجمها\"، وقال مالك: إن ذكر المرمي به في لعانه حُدّ له، وهو قول أبي حنيفة؛ لأنه قاذف لمن لم يكن له ضرورة إلى قذفه.\n_________\n(^١) \"التمهيد\" ٦/ ١٩٢.\n(^٢) \"الأم\" ٥/ ١١٤.","vol":"25","page":466},{"text":"وقال الشافعي: لا حد عليه كما سلف؛ لأن الله لم يجعل على من رمى زوجته بالزنا إلا واحدًا ولم يفرق بين من ذكر رجلًا بعينه وبين من لم يذكر. وقد رمى العجلاني زوجته بشريك، وكذا هلال بن أمية فلم يحدّ أحد منهما (^١).\nفصل:\nوفيه: أن في طباع البشر أن تكون المغيرة تحمل على سفك الدماء إلا أن يعصم الله عن ذلك بالحلم والتثبت.\nفصل:\nوفيه: أن العالم إذا كره السؤال أن يعيبه ويهجنه.\nوفيه: أن من لقي شيئًا من المكروه بسبب غيره أن يؤنب صاحبه الذي لقي المكروه بسببه ويعاتبه.\nوفيه: أن المحتاج إلى المسألة من مسائل العلم لا يردعه عن تفهمها غضب العالم وكراهته لها حتى يقف على الثلج منها، وفيه أن السؤال عما يلزمه علمه من الدين أوجب في المحافل وغيرها، فإنه لا حياء يلزم فيه، ألا ترى إلى قوله: (فأقبل عويمر حتى أتى وسط الناس).\nفصل:\nوفيه: التلاعن في المسجد الجامع، وقد ترجم له بعد، واستحب جماعة أن يكون بعد العصر، وفي أي وقت كان في المسجد الجامع أحرى.\nوفيه: أن للعالم أن يؤخر الجواب إذا لم يحضره.\n_________\n(^١) \"التمهيد\" ٦/ ١٨٩ - ١٩٠.","vol":"25","page":467},{"text":"وفيه: أن القرآن لم ينزل جملة، وأما نزوله إلى السماء الدنيا فنزل كله (^١).\nفصل:\nاختلف هل للزوج أن يلاعن مع شهوده؟\nفقال مالك والشافعي: يلاعن كان له شهود أم لا؛ لأن الشهود ليس لهم عمل في غير درء الحد، وأما رفع الفراش لنفي الولد فلا بد فيه من اللعان.\nوقال أبو حنيفة وأصحابه: إنما جعل اللعان للزوج إذا لم يكن له شهود غير نفسه (^٢).\nفصل:\nقال ابن القاسم عن مالك: إن كيفية اللعان أن يحلف أربع مرات، يقول: أشهد بالله لرأيتها تزني وإن نفى حملها يقول: ولقد استبرأتها وما الحمل مني. والخامسة يذكر فيها اللعنة. وتقوم هي فتقول: بالله ما رآني أزني، وإن حملي لمنه .. إلى آخر اللعان (^٣).\nوقال الشافعي: يقول: أشهد بالله إني لمن الصادقين فيما رميت به زوجتي فلانة بنت فلان، ويشير إليها إن كانت حاضرة، يقول ذلك أربع مرات، ثم يعظه الإِمام، فإن رآه يريد أن يمضي أمر من يضع يده على فيه ويقول: إن اللعنة موجبة (^٤).\n_________\n(^١) انظر ما سبق في \"التمهيد\" ٦/ ١٩٠ - ١٩١.\n(^٢) انظر: \"المبسوط\" ٧/ ٥٤ - ٥٥، \"التمهيد\" ٦/ ١٩٩.\n(^٣) \"المدونة\" ٢/ ٣٣٦.\n(^٤) \"الأم\" ٥/ ٢٧٩.","vol":"25","page":468},{"text":"قال أبو عمر: وكان مالك يقول: لا يلاعن إلا أن يقول: رأيتك تزني، أو ينفي حملًا أو ولدًا منها، ووافقه يحيى بن سعيد وأبو الزناد والليث وعثمان البتي أنها لا تجب إلا بالرؤية أو نفي الحمل مع دعوى الاستبراء، وعندهم إذا قال لزوجته: يا زانية جلد الحد، وحجتهم قائمة من الآثار، منها قوله: (أرأيت رجلًا وجد مع امرأته رجلًا). ومنها حديث أبي داود عن هلال: يا رسول الله: رأيت بعيني وسمعت بأذني (^١). فلا يجوز تعدي ذلك (^٢).\n_________\n(^١) أبو داود (٢٢٥٦). وضعفه الألباني في \"ضعيف أبي داود\" (٣٨٨).\n(^٢) \"التمهيد\" ٦/ ٢٠٤ - ٢٠٥.","vol":"25","page":469},{"text":"<span data-type='title' id=toc-3241>٣٠ - باب التَّلَاعُنِ فِي الْمَسْجِدِ</span>\n٥٣٠٩ - حَدَّثَنَا يَحْيَى، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي ابْنُ شِهَابٍ عَنِ الْمُلَاعَنَةِ وَعَنِ السُّنَّةِ فِيهَا، عَنْ حَدِيثِ سَهْلِ بْنِ سَعْدٍ أَخِي بَنِي سَاعِدَةَ أَنَّ رَجُلًا مِنَ الأَنْصَارِ جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ أَمْ كَيْفَ يَفْعَلُ؟ فَأَنْزَلَ اللهُ فِى شَأْنِهِ مَا ذَكَرَ فِي الْقُرْآنِ مِنْ أَمْرِ الْمُتَلَاعِنَيْنِ، فَقَالَ النَّبِيُّ - ﷺ -: «قَدْ قَضَى اللهُ فِيكَ وَفِى امْرَأَتِكَ». قَالَ: فَتَلَاعَنَا فِي الْمَسْجِدِ وَأَنَا شَاهِدٌ، فَلَمَّا فَرَغَا قَالَ: كَذَبْتُ عَلَيْهَا يَا رَسُولَ اللهِ إِنْ أَمْسَكْتُهَا. فَطَلَّقَهَا ثَلَاثًا قَبْلَ أَنْ يَأْمُرَهُ رَسُولُ اللهِ - ﷺ - حِينَ فَرَغَا مِنَ التَّلَاعُنِ، فَفَارَقَهَا عِنْدَ النَّبِيِّ - ﷺ - فَقَالَ: «ذَاكَ تَفْرِيقٌ بَيْنَ كُلِّ مُتَلَاعِنَيْنِ».\nقَالَ ابْنُ جُرَيْجٍ: قَالَ ابْنُ شِهَابٍ: فَكَانَتِ السُّنَّةُ بَعْدَهُمَا أَنْ يُفَرَّقَ بَيْنَ الْمُتَلَاعِنَيْنِ، وَكَانَتْ حَامِلًا، وَكَانَ ابْنُهَا يُدْعَى لأُمِّهِ، قَالَ: ثُمَّ جَرَتِ السُّنَّةُ فِى مِيرَاثِهَا أَنَّهَا تَرِثُهُ وَيَرِثُ مِنْهَا مَا فَرَضَ اللهُ لَهُ. قَالَ ابْنُ جُرَيْجٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ فِي هَذَا الْحَدِيثِ: إِنَّ النَّبِيَّ - ﷺ - قَالَ: «إِنْ جَاءَتْ بِهِ أَحْمَرَ قَصِيرًا كَأَنَّهُ وَحَرَةٌ فَلَا أُرَاهَا إِلاَّ قَدْ صَدَقَتْ وَكَذَبَ عَلَيْهَا، وَإِنْ جَاءَتْ بِهِ أَسْوَدَ أَعْيَنَ ذَا أَلْيَتَيْنِ، فَلَا أُرَاهُ إِلاَّ قَدْ صَدَقَ عَلَيْهَا». فَجَاءَتْ بِهِ عَلَى الْمَكْرُوهِ مِنْ ذَلِكَ. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح ٩/ ٤٥٢].\nذكر فيه حديث سهل بن سعد أخي بني ساعدة أَنَّ رَجُلًا مِنَ الأَنْصَارِ جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا .. الحديث، وفيه: فَتَلَاعَنَا فِي المَسْجِدِ وَأَنَا شَاهِدٌ، فَلَمَّا فَرَغَا قَالَ: كَذَبْتُ عَلَيْهَا يَا رَسُولَ اللهِ إِنْ أَمْسَكْتُهَا. فَطَلَّقَهَا ثَلَاثًا قَبْلَ أَنْ يَامُرَهُ رَسُولُ اللهِ - ﷺ - حِينَ فَرَغَا مِنَ التَّلَاعُنِ، فَفَارَقَهَا عِنْدَ رسول الله - ﷺ -، فَقَالَ: \"ذَاكَ تَفْرِيق بَيْنَ كُلِّ مُتَلَاعِنَيْنِ\". قَالَ ابن جُرَيْجٍ: قَالَ ابن شِهَابٍ: فَكَانَتِ السُّنَّةُ بَعْدَهُمَا أَنْ يُفَرَّقَ بَيْنَ كل مُتَلَاعِنَيْنِ، وَكَانَتْ","vol":"25","page":470},{"text":"حَامِلًا، وَكَانَ ابنهَا يُدْعَى لأُمِّهِ. قَالَ: ثُمَّ جَرَتِ السُّنَّةُ فِي مِيرَاثِهَا أَنَّهَا تَرِثُهُ ويرِثُ مِنْهَا بقدر مَا فَرَضَ اللهُ لَها. قَالَ ابن جُرَيْجٍ، عَنِ ابن شِهَابٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ فِي هذا الحَدِيثِ: أنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِنْ جَاءَتْ بِهِ أَحْمَرَ قَصِيرًا كَاَّنهُ وَحَرَةٌ فَلَا أُرَاهَا إِلَّا قَدْ صَدَقَتْ وَكَذَبَ عَلَيْهَا، وَإِنْ جَاءَتْ بِهِ أَسْوَدَ أَعْيَنَ ذَا أَلْيَتَيْنِ فَلَا أُرَاهُ إِلَّا قَدْ صَدَقَ عَلَيْهَا\". فَجَاءَتْ بِهِ عَلَى المَكْرُوهِ مِنْ ذَلِكَ.\nفيه: ما ترجم له أن سنة اللعان أن يكون في المسجد كما أسلفت الحديث قبله.\nوفيه: دلالة على أنه ينبغي لكل حاكم من المسلمين أن يستخلف من أراد استخلافه على عظيم من الأمر كالقسامة على الدين، وعلى المال ذي القدر، والخطر العظيم، ونحو ذلك في المساجد العظام، وإن كانا بالمدينة فعند منبرها، وإن كانا بمكة فبين الركن والمقام، وإن كانا ببيت المقدس ففي مسجدها ثم في موضع الصخرة، وإن كانا ببلدٍ غيرها ففي جامعها وحيث يعظم منها.\nوإنما أمرهما - ﵇ - باللعان في مسجده لعلمه أنهما يعظمانه فأراد التعظيم عليهما ليرجع المبطل منهما إلى الحق، (وينحجز) (^١) عن الأيمان الكاذبة، وكذلك أيضًا إذا كان لعانهما بعد العصر لعظم اليمين الكاذبة في ذلك الوقت.\nوقال الشافعي: يلاعن في المسجد إلا أن تكون حائضًا فعلى باب المسجد (^٢).\n_________\n(^١) من (غ).\n(^٢) \"الأم\" ٥/ ٢٧٦ - ٢٧٧.","vol":"25","page":471},{"text":"قال الطبري: ولست أقول إن لاعن بينهما في مجلس نظره أو حيث كان من الأماكن وفي أي الأوقات: إنه مضيع فرضًا، أو مدخل بذلك من فعله في اللعان فسادًا (^١)، وعن أبي حنيفة يجوز أن يكون في غير المجلس. وقال عبد الملك: يكون عند الإمام.\nفصل:\nوقوله: (وكانت حاملًا) ظاهر في اللعان عليه، وقد سلف اختلافهم فيه.\nقال ابن بطال: اختلفوا في الرجل ينتفي من حمل زوجته، فقالت طائفة: له أن يلاعن إذا قال: ليس هو مني، وقد استبرأتها قبل الحمل. وينتفي عنه الولد. وهو قول مالك.\nوقال ابن أبي ليلى: يجوز اللعان بنفي الحمل، وبه قال الشافعي، ولم يراع استبراء، وزعم أن المرأة قد تحمل مع رؤية الدم وتلد مع الاستبراء. وقال أبو حنيفة والثوري وزفر: إذا قال لامرأته: ليس هذا الحمل مني سواء كان استبرأها أم لا لم يكن قاذفًا. وبه قال ابن الماجشون.\nوقال أبو يوسف ومحمد: إن جاءت بالولد بعد ما قال لستة أشهر لاعن أو لأكثر فلا (^٢)، أحتج من لم يوجب اللعان عليه أنه لا يقطع به لجواز أن يكون ريحًا، فلا لعان إلا بيقين، حجة المجيز حديث الباب: (وكانت حاملًا). ألا ترى قوله: \"إن جاءت به\" كذا إلى آخره، وقول الكوفيين يخالفه فلا يلتفت إليه.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٦٩.\n(^٢) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٥١٠، \"المبسوط\" ٧/ ٤٤ - ٤٥، \"الاستذكار\" ١٧/ ٢٢٠، ابن بطال ٧/ ٤٦٩، \"الأم \" ٥/ ١١٧، \"الإشراف\" ١/ ٢٣٤.","vol":"25","page":472},{"text":"وأما فساده من جهة النظر فإن اللعان وضع بين الزوجين لمعنى، وهو أن لا يلحق به ولد ليس منه، فالضرورة داعية إلى حصول اللعان في هذِه الحال، وقد جعل اللعان لدفع العار عما يلحقه فهو محتاج إليه.\nوقد زعم أبو حنيفة أن رجلًا لو اشترى جارية فوجدها حاملًا أن ذلك عيب ترد به، فإن كان الحمل لا يوقف عليه فكيف يرد لانتفاء العلم به، وإن كان يوقف عليه فيلاعن.\nفصل:\nقوله: (\"إن جاءت به أحمر\") إلى آخره فيه المنع من الحكم على عباده بالظنون والتهم كما سلف، وأنه جعل الأحكام بينهم على ما ظهر دون ما بطن، وأنه وكل الحكم في سرائرهم وما خفي من أمورهم إليه دون سائر خلقه، وأنه لو كان لأحد من ذي سلطان أو غيره أخذ أحد بغير الظاهر لكان أولى الناس بذلك سيد الأمة، لعلمه بكثير من سرائرهم، ولكنه كان لا يأخذ أحدًا إلا بما ظهر من أمره وتبين للناس منه، وكذلك كان يقبل ظاهر ما يبديه المنافقون ولا يأخذهم بما يبطنون مع علمه بكذبهم، وكان يجعل لهم بظاهر ما يظهرونه من الإقرار بتصديقه والإيمان بما جاء به من عند الله حكم الله في المناكحة والميراث والصلاة عليهم إذا ماتوا وغير ذلك من الأمور، فكذلك الواجب على كل ذي سلطان أن يعمل في رعيته مثل الذي عمل به الشارع فيمن وصفت ممن كان يظهر قولًا وفعلًا من أخذ بما يظهر من القول والعمل، دون أخذه بالظنون والتهم التي يجوز أن تكون حقًّا، ويجوز أن تكون باطلًا.","vol":"25","page":473},{"text":"فصل:\nوفيه: -كما قال المهلب- أن الحاكم إذا حكم (بالسنة المخصوصة) (^١) ثم تبين له بدليل غيرُ ما ظهر إليه فيما حكم به أنه لا يرد ما حكم فيه إلا بالنص، لا بما قام له من الدليل، ألا تراه بعد إن جاءت به على المكروه لم يَحدَّها، وكذلك قام له الدليل من الشبه في ابن وليدة زمعة، فلم يقض به لسعد بن أبي وقاص ولكن أمر سودة بالاحتجاب منه، فحكم للشبه في عين الحكم المنصوص، ولم يعرض لحكم الله بفسخ من أجل الدليل.\n(وفيها أيضًا: أنه من أقتطع شيئًا من الحقوق بيمين كاذبة أن الله يلعنه ويغضب عليه، كما جاء في الحديث، ألا ترى أنه قام الدليل على كذب المرأة بعد يمينها بوضعها الصفة (المكروهة) (^٢)، فكان ذلك هتك سترها في الدنيا، وفضحها بين قومها التي عنها فرت، وهذا من العقوبات في الدنيا، فكيف في الآخرة؟!) (^٣).\nفصل:\nقوله: (\"كأنه وحرة\") قد سلف بيانه في الباب قبله وأنها دويبة حمراء كالعظاءة وكسام أبرص يلزق بالأرض، قال ابن فارس: هي دابة إذا دبت على اللحم وحر (^٤). أي: فسد، ومنه قيل: وحر الصدر يوحر وحرًا، ذهبوا إلى لزوم الحقد بالصدر فشبهوه بإلزاق الوحرة بالأرض (^٥).\nوقوله: (\"أحمر\") أي شديد الشقرة، والألية بفتح الهمزة: العجز.\n_________\n(^١) كذا في الأصول: وفي ابن بطال: البينة المنصوصة.\n(^٢) كذا في الأصول، ولعل صوابها: المذكورة.\n(^٣) من (غ) وانظر: \"شرح ابن بطال\" ٧/ ٤٧٠ - ٤٧١.\n(^٤) \"مجمل اللغة\" ٢/ ٩١٨.\n(^٥) انظر: \"تاج العروس\" ٧/ ٥٨٦.","vol":"25","page":474},{"text":"<span data-type='title' id=toc-3242>٣١ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَوْ كُنْتُ رَاجِمًا بِغَيْرِ بَيِّنَةٍ»</span>\n٥٣١٠ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ ذُكِرَ التَّلَاعُنُ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ عَاصِمُ بْنُ عَدِيٍّ فِي ذَلِكَ قَوْلًا، ثُمَّ انْصَرَفَ، فَأَتَاهُ رَجُلٌ مِنْ قَوْمِهِ يَشْكُو إِلَيْهِ أَنَّهُ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، فَقَالَ عَاصِمٌ: مَا ابْتُلِيتُ بِهَذَا إِلاَّ لِقَوْلِي، فَذَهَبَ بِهِ إِلَى النَّبِيِّ - ﷺ - فَأَخْبَرَهُ بِالَّذِى وَجَدَ عَلَيْهِ امْرَأَتَهُ -وَكَانَ ذَلِكَ الرَّجُلُ مُصْفَرًّا قَلِيلَ اللَّحْمِ سَبْطَ الشَّعَرِ، وَكَانَ الَّذِي ادَّعَى عَلَيْهِ أَنَّهُ وَجَدَهُ عِنْدَ أَهْلِهِ خَدْلًا آدَمَ كَثِيرَ اللَّحْمِ- فَقَالَ النَّبِيُّ - ﷺ -: «اللَّهُمَّ بَيِّنْ». فَجَاءَتْ شَبِيهًا بِالرَّجُلِ الَّذِى ذَكَرَ زَوْجُهَا أَنَّهُ وَجَدَهُ، فَلَاعَنَ النَّبِيُّ - ﷺ - بَيْنَهُمَا. قَالَ رَجُلٌ لاِبْنِ عَبَّاسٍ فِى الْمَجْلِسِ: هِيَ الَّتِي قَالَ النَّبِيُّ - ﷺ -: «لَوْ رَجَمْتُ أَحَدًا بِغَيْرِ بَيِّنَةٍ رَجَمْتُ هَذِهِ». فَقَالَ: لَا، تِلْكَ امْرَأَةٌ كَانَتْ تُظْهِرُ فِي الإِسْلَامِ السُّوءَ» قَالَ أَبُو صَالِحٍ وَعَبْدُ اللَّهِ بْنُ يُوسُفَ: خَدِلًا. [٥٣١٦، ٦٨٥٥، ٦٨٥٦، ٧٢٣٨ - مسلم: ١٤٩٧ - فتح ٩/ ٤٥٤].\nذكر فيه حديث ابن عباس - ﵄ - أَنَّهُ ذُكِرَ التَلَاعُنُ عِنْدَ رسول الله - ﷺ -، فَقَالَ عَاصِمُ بْنُ عَدِيٍّ فِي ذَلِكَ قَوْلًا، ثُمَّ انْصَرَفَ، فَأَتَاهُ رَجُلٌ مِنْ قَوْمِهِ يَشْكُو إِلَيْهِ أَنَّهُ قَدْ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، فَقَالَ عَاصِمٌ: مَا ابْتُلِيتُ بهذا إِلَّا لِقَوْلِي. فَذَهَبَ بِهِ إِلَى النَّبِيِّ - ﷺ - فَأَخْبَرَهُ بِالَّذِي وَجَدَ عَلَيْهِ امْرَأَتَهُ -وَكَانَ ذَلِكَ الرَّجُلُ مُصْفَرًّا قَلِيلَ اللَّحْمِ سَبْطَ الشَّعَرِ، وَكَانَ الذِي ادَّعَى عَلَيْهِ أَنَّهُ وَجَدَهُ عِنْدَ أَهْلِهِ خَدْلًا آدَمَ كَثِيرَ اللَّحْمِ- فَقَالَ النَّبِيُّ - ﷺ -: \"اللَّهُمَّ بَيِّنْ\". فَجَاءَتْ شَبِيهًا بِالرَّجُلِ الذِي ذَكَرَ زَوْجُهَا أَنَّهُ وَجَدَهُ، فَلَاعَنَ النَّبِيُّ - ﷺ - بيْنَهُمَا. قَالَ رَجُلٌ لاِبْنِ عَبَّاسٍ فِي المَجْلِسِ: هِيَ التِي قَالَ النَّبِيُّ - ﷺ -: \"لَوْ رَجَمْتُ أَحَدًا بِغَيْرِ بَيِّنَةٍ","vol":"25","page":475},{"text":"رَجَمْتُ هذِه؟ \". فَقَالَ: لَا، تِلْكَ امْرَأَةٌ كَانَتْ تُظْهِرُ فِي الإِسْلَامِ السُّوءَ. قَالَ أَبُو صَالِحٍ وَعَبْدُ اللهِ بْنُ يُوسُفَ: خَدِلًا.\nوترجم عليه أيضًا بعد باب: اللهم بين. فيه: أنه يبتلى الإنسان بقوله، وذلك أن عاصم بن عدي كان قد قال عند رسول الله - ﷺ - أنه لو وجد مع امرأته رجلًا لضربه بالسيف حتى يقتله، فابتلي بقوله برجل من قومه ليريه الله كيف حكمه في ذلك، وليعرفه أن التسليط في الدماء لا يسوغ بالدعوى ولا يكون إلا بحكم من الله ليرفع أمر الجاهلية.\nفصل:\nفيه: ما ترجم له وهو قوله: \"لو كنت راجمًا بغير بينة\" في المرأة التي كانت تعلن بالسوء، أي: لو كنت متعديًا حق الله فيها إلى ما قام من الدلالة عليها لرجمتها؛ لبيان الدلائل على فسقها، ولكن ليس لأحد أن يرجم بغير بينة فيتعدى الحدود، والرب ﷻ أمر أن لا تتعدى حدوده لِمَا أراد تعالى من ستر عباده.\nفصل:\nمعنى قول: \"اللهم بين\" الحرص على أن يعلم من باطن المسألة ما يقف به على حقيقتها، وإن كانت شريعة قد أحكمها الله في القضاء بالظاهر، وإنما صارت شرائع الأنبياء يقضى فيها بالظاهر؛ لأنها تكون سنة لمن بعدهم من آمِّيهم ممن لا سبيل له إلى وحي يعلم به بواطن الأمور.\nفصل:\nالخدل: بفتح الخاء المعجمة وسكون الدال المهملة: الغليظ الممتلئ الساقين، وقوله: \"خدلج الساقين\" أي عظيمهما، وقد سلف","vol":"25","page":476},{"text":"أيضًا، وهو ضد الحمش يقال: رجل حمش الساقين إذا كان رفيعهما.\nوقوله: (\"آدم خدلًا كثير اللحم\") قال ابن التين: ضبط في بعض الكتب بكسر الدال وتخفيف اللام، وفي بعضها بتشديد اللام، وفي بعضها بسكون الدال، وكذلك هو في كتب أهل اللغة، وكذا ضبط في روايه أبي صالح وابن يوسف.\nوقوله: (\"كثير اللحم\") أي: ممتلئ. وعبارة ابن فارس: الخدلة: الممتلئة الأعضاء (^١). وعبارة الهروي: الخدل الممتلئ الساق (^٢)، وكذلك قال أبو عبد الملك.\nفصل:\nأخذ بهذا الحديث الشافعي على أن من رمى امرأته برجل سماه أنه يلاعن، ولا يحد الرجل بذلك.\nقال الداودي: لم يبلغ مالكًا هذا ولو بلغه لقال به؛ لأنه أتبع الناس للأثر، وانفصل لمالك بأن الرجل لم يأت رسولَ الله - ﷺ - ولم يقم بحقه، وقول مالك وأبي حنيفة: إنه يحد له، وإن لم يسم لم يحد له عند مالك وأبي حنيفة، وللشافعي قول أنه يحد له.\nفصل:\nوقول ابن عباس: (تلك امراة كانت تظهر السوء). قال الداودي: فيه جواز الغيبة ممن يظهر السوء، وقد لا يلزم ذلك؛ لأنه لم يذكرها ولم يعينها، وفي الحديث: \"لا غيبة لمجاهر\" (^٣).\n_________\n(^١) \"المجمل\" ١/ ٢٧٩.\n(^٢) \"غريب الحديث\" ١/ ٢٦١.\n(^٣) لم أجده بهذا اللفظ، وقد روي ما يدل على معناه منها: =","vol":"25","page":477},{"text":"وقول عاصم: (ما ابتليت بهذا إلا لقولي). قال الداودي: لأنه (قال) (^١) لو وجدت لفعلت أو عيَّر فابتلي ذكر أن ابن سيرين عير رجلًا بفلس ثم ندم، وانتظر العقوبة أربعين سنة ثم نزل به.\n_________\n= ما رواه مؤمل بن إيهاب في \"جزئه\" ص ٩٩ (٢٧)، وابن أبي الدنيا في \"مكارم الأخلاق\" ٢٢ (١٠٢)، وابن حبان في \"المجروحين\" ٣/ ١٥٧، والقضاعي في \"مسند الشهاب\" ١/ ٢٦٣ - ٢٦٤ (٤٢٦)، والبيهقي في \"الكبرى\" ١٠/ ٢١٠، و\"الشعب\" ٧/ ١٠٨ - ١٠٩ (٩٦٦٤)، والخطيب في \"تاريخ بغداد\" ٨/ ٤٣٨ من طريق رواد عن أبي سعد، عن أنس مرفوعًا: \"من ألقى جلباب الحياء فلا غيبة له\".\nقال مؤمل: فلما اختلط رواد رفع هذا الحديث ودلسوا عليه. اهـ.\nوقال البيهقي في \"الكبرى\": ليس بالقوي، وفي \"الشعب\": إسناده ضعيف. اهـ.\nوقال الألباني في \"الضعيفة\" (٥٨٥): ضعيف جدًا. اهـ.\nورواه أيضًا ابن عدي في \"الكامل\" ٢/ ٦٥ (٢٠٣)، والخطيب في \"تاريخه\" ٤/ ١٧١، وابن الجوزي في \"العلل المتناهية\" ٢/ ٢٩٥ - ٢٩٦ (١٣٠١) من طريق الربيع بن بدر عن أبان، عن أنس به.\nقال ابن الجوزي: حديث باطل، فيه متروكان: الربيع وأبان. اهـ.\nومنها ما رواه ابن أبي الدنيا في كتاب \"الصمت\" ص ١٤٢ عن إبراهيم النخعي أنه قال: ثلاث كانوا لا يعدونهن من الغيبة: الإِمام الجائر، والمبتدع، والفاسق المجاهر بفسقه.\nوما رواه أيضًا ص ١٤٦ عن الحسن: ثلاثة لا تحرم عليك أعراضهم: المجاهر بالفسق، والإمام الجائر، والمبتدع.\nوروي أيضًا ص ١٤٦ عن الحسن: إذا ظهر فجوره فلا غيبة له. وأيضًا ص ١٤٢ عن زيد بن أسلم: إنما الغيبة لمن لم يعلن بالمعاصي.\n(^١) من (غ).","vol":"25","page":478},{"text":"<span data-type='title' id=toc-3243>٣٢ - باب صَدَاقِ الْمُلَاعَنَةِ</span>\n٥٣١١ - حَدَّثَنِي عَمْرُو بْنُ زُرَارَةَ، أَخْبَرَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عُمَرَ: رَجُلٌ قَذَفَ امْرَأَتَهُ فَقَالَ: فَرَّقَ النَّبِيُّ - ﷺ - بَيْنَ أَخَوَىْ بَنِي الْعَجْلَانِ، وَقَالَ: «اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟». فَأَبَيَا. وَقَالَ: «اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبُ؟». فَأَبَيَا. فَقَالَ: «اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟» فَأَبَيَا فَفَرَّقَ بَيْنَهُمَا. قَالَ أَيُّوبُ: فَقَالَ لِي عَمْرُو بْنُ دِينَارٍ إِنَّ فِي الْحَدِيثِ شَيْئًا لَا أَرَاكَ تُحَدِّثُهُ قَالَ: قَالَ الرَّجُلُ: مَالِي؟ قَالَ: قِيلَ: \"لَا مَالَ لَكَ، إِنْ كُنْتَ صَادِقًا فَقَدْ دَخَلْتَ بِهَا، وَإِنْ كُنْتَ كَاذِبًا فَهْوَ أَبْعَدُ مِنْكَ\". [٥٣١٢، ٥٣٤٩، ٥٣٥٠ - مسلم: ١٤٩٣ - فتح ٩/ ٤٥٦].\nذكر فيه حديث سعيد بن جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عُمَرَ: رَجُل قَذَفَ آمْرَأَتَهُ فَقَالَ: فَرَّقَ النَّبِيُّ - ﷺ - بيْنَ أَخَوَيْ بَنِي العَجْلَانِ، وَقَالَ: \"اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟ \". فَأَبَيَا، وَقَالَ: \"اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟ \". فَأَبَيَا. فَقَالَ: \"اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟ \" فَأَبَيَا، فَفَرَّقَ بَيْنَهُمَا. فَقَالَ لِي عَمْرُو بْنُ دِينَارٍ: إِنَّ فِي الحَدِيثِ شَيْئًا لَا أَرَاكَ تُحَدِّثُهُ قَالَ: قَالَ الرَّجُلُ: مَالِي؟ قَالَ: قِيلَ: \"لَا مَالَ لَكَ، إِنْ كُنْتَ صَادِقًا فَقَدْ دَخَلْتَ بِهَا، وَإِنْ كنْتَ كَاذِبًا فَهْوَ أَبْعَدُ مِنْكَ\".\nثم ترجم له:","vol":"25","page":479},{"text":"<span data-type='title' id=toc-3244>٣٣ - باب قَوْلِ الإِمَامِ لِلْمُتَلَاعِنَيْنِ: إِنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ</span>؟\n٥٣١٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ قَالَ: سَأَلْتُ ابْنَ عُمَرَ، عَنِ الْمُتَلَاعِنَيْنِ، فَقَالَ: قَالَ النَّبِيُّ - ﷺ - لِلْمُتَلَاعِنَيْنِ: «حِسَابُكُمَا عَلَى اللهِ أَحَدُكُمَا كَاذِبٌ، لَا سَبِيلَ لَكَ عَلَيْهَا». قَالَ: مَالِي؟ قَالَ: «لَا مَالَ لَكَ، إِنْ كُنْتَ صَدَقْتَ عَلَيْهَا، فَهْوَ بِمَا اسْتَحْلَلْتَ مِنْ فَرْجِهَا، وَإِنْ كُنْتَ كَذَبْتَ عَلَيْهَا، فَذَاكَ أَبْعَدُ لَكَ». قَالَ سُفْيَانُ: حَفِظْتُهُ مِنْ عَمْرٍو. وَقَالَ أَيُّوبُ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عُمَرَ: رَجُلٌ لَاعَنَ امْرَأَتَهُ، فَقَالَ بِإِصْبَعَيْهِ -وَفَرَّقَ سُفْيَانُ بَيْنَ إِصْبَعَيْهِ السَّبَّابَةِ وَالْوُسْطَى- فَرَّقَ النَّبِيُّ - ﷺ - بَيْنَ أَخَوَيْ بَنِي الْعَجْلَانِ، وَقَالَ: «اللهُ يَعْلَمُ إِنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟». ثَلَاثَ مَرَّاتٍ. قَالَ سُفْيَانُ: حَفِظْتُهُ مِنْ عَمْرٍو وَأَيُّوبَ كَمَا أَخْبَرْتُكَ. [انظر: ٥٣١١ - مسلم: ١٤٩٣ - فتح ٩/ ٤٥٧].\nثم ساق من حديث سعيد بن جبير أيضًا قَالَ: سَأَلْتُ ابن عُمَرَ، عَنِ المُتَلَاعِنَيْنِ، فَقَالَ: قَالَ النَّبِيُّ - ﷺ - لِلْمُتَلَاعِنَيْنِ: \"حِسَابُكُمَا عَلَى اللهِ، أَحَدُكُمَا كَاذِبٌ، لَا سَبِيلَ لَكَ عَلَيْهَا\". قَالَ: مَالِي؟ قَالَ: \"لَا مَالَ لَكَ، إِنْ كُنْتَ صَدَقْتَ عَلَيْهَا، فَهْوَ بِمَا اسْتَحْلَلْتَ مِنْ فَرْجِهَا، وَإِنْ كُنْتَ كَذَبْتَ عَلَيْهَا، فَذَاكَ أَبْعَدُ لَكَ\".\nقال سفيان الراوي عن عمرو بن دينار الراوي عن سعيد: حَفِظْتُهُ مِنْ عَمْرٍو. وَقَالَ أَيُّوبُ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عُمَرَ: رَجُلٌ لَاعَنَ أمْرَأَتَهُ؟ فَقَالَ بِإِصْبَعَيْهِ -وَفَرَّقَ سُفْيَانُ بَيْنَ إِصْبَعَيْهِ السَّبَّابَةِ وَالْوُسطَى-: فَرَّقَ النَّبِيُّ - ﷺ - بَيْنَ أَخَوَيْ بَنِي العَجْلَانِ، وَقَالَ: \"اللهُ يَعْلَمُ إِنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟ \". ثلاث مرات. قال سفيان: حفظته من عمي وأيوب -كما أخبرتك. والإجماع قائم على وجوب الصداق للملاعنة؛","vol":"25","page":480},{"text":"لأنهما كانا على نكاح صحيح قبل التعانهما، وكل من وطئ امرأة لشبهة فالصداق لها واجب، فكيف النكاح الصحيح. والحديث قال على وجوبه بالدخول.\nقال ابن المنذر: وفي حديث ابن عمر دليل على وجوب صداقها وأن الزوج يرجع عليها بالمهر وإن أقرت بالزنا؛ لقوله - ﵇ -: \"إن كنت صدقت عليها .. \" الحديث.\nقال: ولو قال قائل: إن فيه دليلًا على أن المهر اعتبر بالمسيس لا بالخلوة لشاع ذلك.\nقال المهلب: في قوله: \"إن كنت صادقًا فقد دخلت بها\" دليل على أن الدخول بالمرأة يكنى به عن الجماع، وهو دليل على وجوب جماعها وإن كان قد لا يكون جماع مع الدخول، فغلب - ﷺ - ما يكون في الأكثر وهو الدخول لما ركَّب الله في نفوس عباده من شهوة النساء. وسيأتي اختلاف العلماء في ذلك في باب: المهر للمدخول عليها. بعد هذا الباب.\nقال الطبري: في قوله: \"الله يعلم .. \" إلى آخره، أنه ينبغي للإمام -إذا أراد [أن] يستحلف من لزمته يمين لغيره فرآه ماضيًا على اليمين- أن يذكره بالله ويعظه، ويتلو عليه قول الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ﴾ [آل عمران: ٧٧] الآية؛ ليرتدع عن اليمين إن كان مبطلًا فيها، ولذلك أمر - ﵇ - أن يوقف كل منهما عند الخامسة. فيقال له: اتق الله. فإنها الموجبة التي توجب عذاب الله، وإن عذاب الدنيا أهون من عذاب الآخرة.\nقال ابن المنذر: وفيه بدء الإمام بعظة الزوجين، والبداءة بالزوج في ذلك قبل المرأة (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٧٥.","vol":"25","page":481},{"text":"فصل:\nظاهر هذا الحديث أن قوله: \"الله يعلم .. \" إلى آخره بعد الملاعنة، وقد سلف ذلك. وقال ابن التين: كان ذلك قبلها، حذرها الكذب وتعمُّدَهُ.\nقال الشافعي: قصد به أن يبين أن الحكم إنما يتعلق بالظاهر، وأنه لا اعتبار بالباطن ردًّا على مالك في قوله: إن الزنديق لا تقبل توبته ويقتل.\nوقد يقال: محل الأول إذا لم يسلم فيه الباطن، ألا ترى أن ظاهر إيمانه بعد توبته كظاهره منه قبلها، وقد اتفقنا على أنه لا يحكم له بذلك الظاهر مع العلم بظاهره، فكذا بعد توبته كأن المراد منه حينئذ اعتقاد يخالف اعتقاده الأول، وذلك غير معلوم منه فلذا لم يصح، بخلاف توبة أحد المتلاعنين؛ لأنها مسموعة معلومة بإكذاب نفسه ففارقه.\nفصل:\nقد أسلفنا وجوب المهر للمدخول بها، وأنه إجماع. واختلف في غير المدخول بها فقال مالك وغيره: لها نصفه (^١).\nوقال الزهري وابن الجلاب: لا شيء لها. وقال الحكم وحماد: هو كله لها (^٢).\n_________\n(^١) \"الموطأ\" ص ٣٢٦.\n(^٢) انظر: فول الزهري والحكم وحماد في \"مصنف عبد الرزاق\" ٦/ ٢٩٣.","vol":"25","page":482},{"text":"<span data-type='title' id=toc-3245>٣٤ - باب التَّفْرِيقِ بَيْنَ الْمُتَلَاعِنَيْنِ</span>\n٥٣١٣ - حَدَّثَنِى إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - فَرَّقَ بَيْنَ رَجُلٍ وَامْرَأَةٍ قَذَفَهَا، وَأَحْلَفَهُمَا. [انظر: ٤٧٤٨ - مسلم: ١٤٩٤ - فتح ٩/ ٤٥٨].\n\n٥٣١٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ قَالَ: لَاعَنَ النَّبِيُّ - ﷺ - بَيْنَ رَجُلٍ وَامْرَأَةٍ مِنَ الأَنْصَارِ، وَفَرَّقَ بَيْنَهُمَا. [انظر: ٤٧٤٨ - مسلم: ١٤٩٤ - فتح ٩/ ٤٥٨].\nذكر فيه حديث نافع: أَنَّ ابن عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - فَرَّقَ بَيْنَ رَجُلٍ وَامْرَأَةٍ قَذَفَهَا، وَأَحْلَفَهُمَا.\nوعنه: لَاعَنَ رسول الله - ﷺ - بَيْنَ رَجُلٍ وَامْرَأَةٍ مِنَ الأَنْصَارِ، وَفَرَّقَ بَيْنَهُمَا.\nقد أسلفنا اختلاف العلماء متى تقع الفرقة باللعان؟ وقد ذكر ابن المنذر عن ابن عباس أن بانقضائه تقع وإن لم يفرق الحاكم، وهو قول ربيعة ومالك والليث والأوزاعي وزفر وأبي ثور. وقال الثوري وأبو حنيفة وصاحباه: لا تقع بتمامه حتى يفرق بينهما الحاكم. وبه قال أحمد (^١).\nوقال الشافعي: إذا أكمل الزوج اللعان وقعت الفرقة بينهما ولم يتوارثا، ولو لم تكمل الفرقة ومات ورثه ابنه (^٢).\nواحتج الشافعي فقال: لما كان التعان الزوج يسقط الحد، وينفي الولد كان يقطع العصمة ويرفع الفراش؛ لأن المرأة لا دخل لها في\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٦.\n(^٢) \"الأم\" ٥/ ٢٨٠ - ٢٨١ بتصرف.","vol":"25","page":483},{"text":"الفراق وقطع العصمة، ولا معنى لالتعان المرأة إلا في درء الحد عنها. وقوله تعالى: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾ [النور: ٦] الآية خلافه، وعلى قوله: ينبغي ألا تلاعن المرأة وهي غير زوجة، وقد اتفقوا أنه من طلق امرأته، وأبانها، ثم قذفها أن لا يلاعن لانتفاء الزوجية، لذلك لو بانت بلعانه لم يجز لعانها (^١). حجة الثوري ومن وافقه حديث الباب، حيث أضاف الفرقة إليه لا إلى اللعان، قالوا: ولما اعتبر فيه حضوره فكذا تفريقه، بخلاف الطلاق قياسًا على العنين أنه لا يفرق بينه وبين امرأته إلا الحاكم.\nوحجة مالك ومن وافقه حديث ابن عمر أنه - ﵇ - فرق بين المتلاعنين بلعانهما جميعًا، وهو قال على أن اللعان يوجب الفرقة التي قضى بها - ﵇ - عند فراغهما منه، وقال: \"لا سبيل لك عليها\" إعلامًا منه أن اللعان رفع سبيله عليها، وليس تفريقه له من المباعدة بينهما، استئناف حكم وإنما كان تنفيذًا لما وجب له من المباعدة بينهما وهو معنى اللعان لغة (^٢)، وهي مفاعلة بين اثنين، ولو كان النكاح بينهما باقيًا حتى يفرق الحاكم لكان إنما يفرق بين زوجين صحيح النكاح غير فاسد من غير سبب حدث من أجله فساده، فإن قال ذلك خرج من قول جميع الأمة، وأجاز للحاكم التفريق بين من شاء من الأزواج من غير سبب حدث بينهما يبطل به نكاحهم، وقياسه على العنين خطأ؛ لأنه يجوز لها أن تراجع العنين إن رضيت به، ولا يجوز لها مراجعة الملاعن، فافترقا.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٥٠٥ - ٥٠٦، \"الإشراف\" ١/ ٢٣٣.\n(^٢) انظر: \"الاستذكار\" ١٧/ ٢٢٤ - ٢٢٦.","vol":"25","page":484},{"text":"قال ابن المنذر: وفي إجماعهم أن زوجة الملاعن لا تحل بعد زوج، إذا لم يكذب نفسه دليل بيِّن أنه لم يكن منفسخًا باللعان، وكان طلاق العجلاني يقع عليها، وكانت تحل له بعد النكاح.\nوجمهور العلماء أن المتلاعنين لا يتناكحان أبدًا، وإن أكذب نفسه جلد الحد، ولحق به الولد، ولم ترجع إليه أبدًا.\nقال مالك: وعلى هذا السنن التي لا شك فيها ولا اختلاف (^١).\nوذكر ابن المنذر عن عطاء: أن الملاعن إذا أكذب نفسه بعد اللعان لم يُحد، وقال: قد تفرقا بلعنة من الله.\nوقال أبو حنيفة ومحمد: إذا أكذب نفسه جلد بحد، ولحق به الولد، وكان خاطبًا من الخطاب إن شاء، وهو قول سعيد بن المسيب والحسن وسعيد بن جبير (^٢).\nونقله ابن التين عنهم خلا الحسن، وزاد محمد بن الحسن: إذا أكذب نفسه ارتفع التحريم، ثم عادت زوجة إن كانت في العدة، وحجة هؤلاء الإجماع على أنه إن أكذب نفسه جلد الحد، ولحق به الولد، قالوا: فيعود النكاح حلالًا كما عاد الولد؛ لأنه لا فرق بين شيء من ذلك، وحجة الجماعة في أنهما لا يجتمعان أبدًا أنه - ﵇ - فرق بينهما، وقال: \"لا سبيل لك عليها\" ولم يقل: إلا أن تكذب نفسك، فكان كالتحريم المؤبد في الأمهات، ومن ذكر معهن، وهذا شأن كل تحريم مطلق التأبيد.\n_________\n(^١) \"الموطأ\" ص ٣٥١.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٦/ ٥٠٢ \"الاستذكار\" ١٧/ ٢٣١ - ٢٣٦، \"الإشراف\" ١/ ٢٤٥.","vol":"25","page":485},{"text":"ألا ترى أن المطلق ثلاثًا لما لم يكن تحريمه تأبيدًا وقع فيه الشرط بنكاح زوجٍ غيره، ولو قال: فإن طلقها فلا تحل له، لكان تحريمًا مطلقًا لا تحل له أبدًا.\nوقد أطلق الشارع التحريم في الملاعنة ولم يخصه بوقت فهو مؤبد؛ فإن أكذب نفسه لحق به الولد؛ لأنه حق جحده ثم عاد إلى الإقرار به وليس كذلك النكاح؛ لأنه حق ثبت عليه لقوله: \"لا سبيل لك عليها\" فلا يتأكد إبطاله (^١).\nوقد روى ابن إسحاق وجماعة عن الزهري قال: مضت السنة بأنهما إذا تلاعنا فرق بينهما فلا يجتمعان أبدًا، وأغرب أبو عبد الله محمد بن أبي قرة فقال: اللعان لا يرفع العصمة لقول عويمر: كذبتُ عليها إن أمسكتها.\n_________\n(^١) انظر: \"الاستذكار\" ١٧/ ٢٣٤ - ٢٣٥، ٢٣٧.","vol":"25","page":486},{"text":"<span data-type='title' id=toc-3246>٣٥ - باب يَلْحَقُ الْوَلَدُ بِالْمُلَاعِنَةِ</span>\n٥٣١٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا مَالِكٌ قَالَ: حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ - ﷺ - لَاعَنَ بَيْنَ رَجُلٍ وَامْرَأَتِهِ، فَانْتَفَى مِنْ وَلَدِهَا، فَفَرَّقَ بَيْنَهُمَا، وَأَلْحَقَ الْوَلَدَ بِالْمَرْأَةِ. [انظر: ٤٧٤٨ - مسلم: ١٤٩٤ - فتح ٩/ ٤٦٠].\nذكر فيه حديث ابن عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - لَاعَنَ بَيْنَ رَجُلٍ وَامْرَأَتِهِ، وانتفى مِنْ وَلَدِهَا، فَفَرَّقَ بَيْنَهُمَا، وَأَلْحَقَ الوَلَدَ بِالْمَرْأَةِ.\n\nلا شك أن باللعان لا ينتفي الولد عن أمه لأنها ولدته، ومعناه أنه لما انتفى عن أبيه باللعان ألحقه بها خاصة؛ لأنه لا أب له فلا يرث أباه، ولا يرثه أبوه، ولا أخذ بسببه وإنما ينسب إلى عصبة أمه، وعلى هذا علماء الأمصار، وقيل: بل ألحقه بأمه فجعل أمه له كأبيه. ولهذا الحديث -والله أعلم- اختلف العلماء في ميراث ابن الملاعنة كما ستعلمه.\nقال الطبري: وإنما يلحق ولد الملاعنة بأمه ولا يدعى لأب ما دام الملاعن مقيمًا على نفيه عن نفسه بعد الالتعان، وأما إن هو أقر به يومًا فإنه يلحق به نسبه، وهذا إجماع من العلماء (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٧٨.","vol":"25","page":487},{"text":"<span data-type='title' id=toc-3247>٣٦ - باب قَوْلِ الإِمَامِ: اللَّهُمَّ بَيِّنْ</span>\n٥٣١٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: ذُكِرَ الْمُتَلَاعِنَانِ عِنْدَ رَسُولِ اللهِ - ﷺ -، فَقَالَ عَاصِمُ بْنُ عَدِيٍّ فِى ذَلِكَ قَوْلًا، ثُمَّ انْصَرَفَ، فَأَتَاهُ رَجُلٌ مِنْ قَوْمِهِ، فَذَكَرَ لَهُ أَنَّهُ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، فَقَالَ عَاصِمٌ: مَا ابْتُلِيتُ بِهَذَا الأَمْرِ إِلاَّ لِقَوْلِي. فَذَهَبَ بِهِ إِلَى رَسُولِ اللهِ - ﷺ -، فَأَخْبَرَهُ بِالَّذِي وَجَدَ عَلَيْهِ امْرَأَتَهُ -وَكَانَ ذَلِكَ الرَّجُلُ مُصْفَرًّا قَلِيلَ اللَّحْمِ سَبْطَ الشَّعَرِ، وَكَانَ الَّذِي وَجَدَ عِنْدَ أَهْلِهِ آدَمَ خَدْلًا كَثِيرَ اللَّحْمِ جَعْدًا قَطَطًا- فَقَالَ رَسُولُ اللهِ - ﷺ -: «اللَّهُمَّ بَيِّنْ». فَوَضَعَتْ شَبِيهًا بِالرَّجُلِ الَّذِي ذَكَرَ زَوْجُهَا أَنَّهُ وَجَدَ عِنْدَهَا، فَلَاعَنَ رَسُولُ اللهِ - ﷺ - بَيْنَهُمَا، فَقَالَ رَجُلٌ لاِبْنِ عَبَّاسٍ فِي الْمَجْلِسِ: هِيَ الَّتِي قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ رَجَمْتُ أَحَدًا بِغَيْرِ بَيِّنَةٍ لَرَجَمْتُ هَذِهِ؟». فَقَالَ ابْنُ عَبَّاسٍ: لَا، تِلْكَ امْرَأَةٌ كَانَتْ تُظْهِرُ السُّوءَ فِي الإِسْلَامِ.\n\nذكر فيه الحديث السالف في باب: \"لو كنت راجما بغير بينة\".\nقوله فيه: (وكان ذلك الرجل مصفرًا قليل اللحم سبي الشعر) أي: بكسر الباء وإسكانها، أي: ليس بجعد، وأكثر ما يكون السبوط في الشعر وهو مذموم.\nوقوله: (\"آدم خدلًا\") سلف.\nوقوله: (\"جعدًا قططًا\") هو بكسر الطاء الأولى وفتحها، وهما بخلاف السبط. والجعد والقطط في الشعر محمودان. واقتصر ابن التين على فتح الطاء.\nقال الداودي: الجعد: القريب المفاصل العظيم الأطراف الأعضاء العظام.","vol":"25","page":488},{"text":"<span data-type='title' id=toc-3248>٣٧ - باب إِذَا طَلَّقَهَا ثَلَاثًا، ثُمَّ تَزَوَّجَتْ بَعْدَ الْعِدَّةِ زَوْجًا غَيْرَهُ فَلَمْ يَمَسَّهَا</span>\n٥٣١٧ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ قَالَ: حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -.\nحَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رِفَاعَةَ الْقُرَظِيَّ تَزَوَّجَ امْرَأَةً، ثُمَّ طَلَّقَهَا، فَتَزَوَّجَتْ آخَرَ، فَأَتَتِ النَّبِيَّ - ﷺ - فَذَكَرَتْ لَهُ أَنَّهُ لَا يَأْتِيهَا، وَإِنَّهُ لَيْسَ مَعَهُ إِلاَّ مِثْلُ هُدْبَةٍ فَقَالَ: «لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ، وَيَذُوقَ عُسَيْلَتَكِ». [انظر: ٢٦٣٩ - مسلم: ١٤٣٣ - فتح ٩/ ٤٦٤].\n\nذكر فيه حديث عائشة - ﵂ -: أَنَّ رِفَاعَةَ القُرَظِيَّ تَزَوَّجَ امْرَأَةً، ثُمَّ طَلَّقَهَا، فَتَزَوَّجَتْ آخَرَ، فَأَتَتِ النَّبِيَّ - ﷺ - فذَكَرَتْ لَهُ أَنَّهُ لَا يَأْتِيهَا، وَأَنَّهُ لَيْسَ مَعَهُ إِلَّا مِثْلُ هُدْبَةٍ، فَقَالَ: \"لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ، وَيَذُوقَ عُسَيْلَتَكِ\".\nوقد سلف في باب: من أجاز طلاق الثلاث (^١) واضحًا وغيره.\nوفيه: أن المطلقة ثلاثًا لا تحل لزوجها إلا بطلاق زوج وطئها كما سلف، وعلى هذا جماعة العلماء إلا سعيد بن المسيب كما سلف (^٢)، ولا نعلم من وافقه عليه إلا من (لا) (^٣) يعتد به، والسنة مستقضى بها عما سواها، ولعله لم يبلغه الحديث. والعسيلة كناية عن اللذة.\nواختلف في صفة الوطء الذي يحل المطلقة ثلاثًا، فقال مالك: لا يحلها إلا الوطء المباح؛ فإن وقع الوطء في صوم أو اعتكاف\n_________\n(^١) سلف برقم (٥٢٦٠).\n(^٢) انظر: \"الإجماع\" لابن المنذر ص ١٥٥.\n(^٣) من (غ).","vol":"25","page":489},{"text":"أو حج أو حيض أو نفاس لم يحل به، ولا يُحل الذمية عنده وطءُ الذمي ولا الصبي إذا لم يكن بالغًا.\nوقال الكوفيون والأوزاعي والشافعي: يحلها وطء كل زوج بنكاح صحيح، وكذا لو أصابها محرمة، أو صائمة، أو حائضًا، أو وطئها مراهق لم يحتلم يحل بذلك كله. وتحل الذمية للمسلم بوطء زوج ذمي، وبهذا كله قال ابن الماجشون وبعض المدنيين؛ لأنه زوج (^١).\nفصل:\nواختلف في عقد نكاح المحلل فقال مالك: لا يحلها إلابنكاح رغبة، وإن قصد التحليل لم يحلها سواء علم ذلك الزوجان أم لم يعلما، لا يحل ويفسخ قبل الدخول وبعده. وهذا قول الليث والثوري والأوزاعي وأحمد، وقال أبو حنيفة وأصحابه والشافعي: النكاح جائز وله أن يقيم على نكاحه، وهو قول عطاء والحكم (^٢).\nوقال القاسم وعروة والشعبي: لا بأس أن يتزوجها ليحلها إذا لم يعلم بذلك الزوجان، وهو مأجور بذلك. وهو قول ربيعة ويحيى بن سعيد، وقد سلف أيضًا ذلك واضحًا. حجة مالك أنه - ﵇ - لعن المُحلل والمُحلل له، رواه عنه علي وابن مسعود وعقبة بن عامر وخلق (^٣).\n_________\n(^١) انظر: \"التمهيد\" ١٣/ ٢٢٩، ٢٣٠ - ٢٣١، \"الإشراف\" ١/ ١٧٩ - ١٨٠.\n(^٢) انظر: \"التمهيد\" ١٣/ ٢٢٩، ٢٣٠ - ٢٣١، \"الإشراف\" ١/ ١٧٩ - ١٨٠.\n(^٣) أخرجه عن علي: أبو داود (٢٠٧٦)، والترمذي (١١١٩)، وابن ماجه (١٩٣٥)، وأحمد ١/ ٨٣، ٨٧، ٨٨، ٩٣، ١٠٧، ١٢١. ١٥٠، ١٥٨، ٤٦٢. وقال الترمذي: حديث علي وجابر معلول.\nوصححه الألباني في \"صحيح أبي داود\" (١٨١١). =","vol":"25","page":490},{"text":"وفي حديث عقبه: \"ألا أدلكم على التيس المستعار هو المحل\" (^١) ولا فائدة في اللعنة إلا إفساد النكاح التحذير منه.\n_________\n= وأخرجه عن ابن مسعود: الترمذي (١١٢٠)، والنسائي ٦/ ١٤٩، وأحمد ١/ ٤٤٨، ٤٥٠، والدارمي ٣/ ١٤٥٠ (٢٣٠٤).\nوقال الترمذي: هذا حديث حسن صحيح. وصححه الألباني في \"مشكاة المصابيح\" (٣٢٩٦) ورواه عن أبي هريرة: أحمد ١/ ٣٣٣.\nورواه عن ابن عباس: ابن ماجه (١٩٣٤) وصححه الألباني في \"صحيح ابن ماجه\" (١٥٧٠).\n(^١) رواه ابن ماجه (١٩٣٦)، والطبراني ١٧/ ٢٩٩، والدارقطني ٣/ ٢٥١، والحاكم ٢/ ١٩٩ من طريق أبي صالح كاتب الليث عن الليث، عن مشرح بن عاهان عن عقبة بن عامر.\nقال الحاكم: صحيح الإسناد ولم يخرجاه. اهـ. وقال الذهبي: صحيح. اهـ. وقال عبد الحق في \"الأحكام الوسطى\" ٣/ ١٥٧: إسناده حسن. اهـ.\nوتعقبه ابن القطان في \"بيان الوهم\" ٣/ ٥٠٤ بقوله: ولمْ يبين لِمَ لا يصح. اهـ. وقال الزيلعي في \"نصب الراية\" ٣/ ٢٣٩: صحيح من عند ابن ماجه، وقال ابن حجر في \"الدراية\" ٢/ ٧٣: رواته موثقون. اهـ.\nوأُعِلَّ بعلتين:\nإحداهما: أن الليث لم يسمع من مشرح شيئًا ولا روى عنه شيئًا؛ قاله يحيى بن عبد الله بن بكير كما في \"علل ابن أبي حاتم\" ١/ ٤١١.\nوأجيب عنها بما قاله الحاكم ٢/ ١٩٨ فقال: ذكر أبو صالح كاتب الليث عن ليث سماعه من مشرح بن عاهان. ثم ساقه.\nالثانية: ضعف مشرح بن عاهان، وأبو صالح كاتب الليث. قاله ابن الجوزي في \"العلل المتناهية\" ٢/ ١٥٨، البوصيري في \"زوائد ابن ماجه\" ص ٢٧٧، وغيرها.\nوأجيب بأن مشرح بن عاهان وثقه ابن معين وغيره، وكاتب الليث مختلف فيه منهم من يوثقه، ومنهم من ينكر عليه كثرة روايته عن الليث، ومنهم من يضعفه.\nقال ابن معين: أقل أحواله أن يكون رواه عن الليث كتابًا قرأه عليه وأجازه له. اهـ.\nانظر: \"الجرح والتعديل\" ٥/ ٨٦ - ٨٧، \"بيان الوهم والإيهام\" ٣/ ٥٠٥.\nوالحديث حسنه الألباني كما في \"صحيح ابن ماجه\" (١٥٧٢).","vol":"25","page":491},{"text":"وقد سئل ابن عمر - ﵄ - عن نكاح المحلل، فقال: ذلك السفاح (^١). حجة أهل الكوفة عموم قوله: ﴿زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠] وقد وجد الشرط، وعقد الثاني على شرائطه يقيد تحليلها للأول (^٢).\nولا فرق بين أن ينوي التحليل أم لا، ألا ترى أن عقد النكاح يفسخ الوطء، ويفيد وجوب الطلاق والنفقة. ولا فرق بين أن ينوي ذلك فيقول: أنكح لأطأ وبين أن لا ينوي ذلك.\nفصل:\nفي الحديث دلالة على أن للمرأة المطالبة بحقها من الجماع، وأن لها أن تدعو إلى فسخ النكاح، وذلك أنها إنما ادعت بهذا القول العنة ولم ترد أن ذلك منه في دقة الهدبة، إنما أرادت أنه كالهدبة ضعفًا أو استرخاء، وقد بان ذلك في رواية أيوب عن عكرمة أنها قالت: والله مالي إليه من ذنب إلا أن ما معه ليس بأغنى عني من هذِه، وأخذت هدبة من ثوبها. فقال: كذبت يا رسول الله إنى لأنفضها نفض الأديم (^٣).\nوقال ابن المنذر: اختلف أهل العلم في الرجل ينكح المرأة ثم تطالبه بالجماع، فقال كثير من أهل العلم: إذا وطئها مرة لم يؤجل إلى أجل العنين، روي عن عطاء وطاوس والحسن والزهري، وهو قول مالك والأوزاعي وأبي حنيفة والثوري والشافعي وأحمد وإسحاق (^٤).\n_________\n(^١) \"مصنف عبد الرزاق\" ٦/ ٢٦٥ (١٠٧٧٦)، \"مصنف ابن أبي شيبة\" ٣/ ٥٤٧ (١٧٠٧٦).\n(^٢) انظر: \"التمهيد\" ١٣/ ٢٣٢ - ٢٣٥.\n(^٣) ستأتي برقم (٥٨٢٥) كتاب: اللباس، باب: الثياب الخضر.\n(^٤) \"الإشراف\" ١/ ٦٨.","vol":"25","page":492},{"text":"وحكى أبو ثور عن بعض أهل الأثر أنه كلما أمسك عنها أجل لها سنة؛ لأنه ليس فيما مضى من جماعها مقنع.\nوقال أبو ثور: إذا غشيها مرة واحدة ثم أمسك فإن رافعته أجل لها، وذلك أن العلة التي في العنين قد صارت فيه (^١)، ولست انظر في هذا إلى أول النكاح ولا آخره إذا كانت العلة موجودة وذلك أن حقوقها الجماع، فمتى كان المنع لعلة كان حكم العنين.\n\nيتلوه كتاب العدة.\n\nفرغ من تعليقه في سنة إحدى وعشرين وثمانمائة بالشرفية بحلب إبراهيم بن محمد بن خليل سبط بن العجمي الحلبي من نسخة سقيمة.\nالحمد لله وحده وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم، وحسبنا الله ونعم الوكيل.\n_________\n(^١) المصدر السابق.","vol":"25","page":493},{"text":"١\nكتاب العِدَّة","vol":"25","page":495},{"text":"<span data-type='title' id=toc-3249>كتاب العِدَّة</span>\n<span data-type='title' id=toc-3250>٣٨ - باب: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ﴾ [الطلاق: ٤]</span>\nقَالَ مُجَاهِدٌ: إِنْ لَمْ تَعْلَمُوا يَحِضْنَ أَوْ لَا يَحِضنَ، وَاللَّائِي قَعَدْنَ عَنِ الحَيْضِ، ﴿وَاللَّائِي لَمْ يَحِضْنَ﴾ [الطلاق: ٤]، ﴿فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ﴾ [الطلاق: ٤].\nسبب نزول الآية:\nما ذكره الفراء في \"معانيه\" أن معاذ بن جبل سأل رسول الله - ﷺ -، فقال: يا رسول الله، قد عرفنا عدة التي تحيض، فما عدة الكبيرة التي يئست؟ فنزلت الآية، فقال رجل: ما عدة الصغيرة التي لم تحض؟ فقال: \"واللائي لم يحضن بمنزلة الكبيرة التي قد يئست، عدتها ثلاثة أشهر\". فقام آخر فقال: والحوامل يا رسول الله، ما عدتهن؟ فقال: ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤] فإذا وضعت الحامل","vol":"25","page":497},{"text":"ذا بطنها حلت (للزوج) (^١)، وإن كان الميت على السرير لم يدفن (^٢).\nوذكره أيضًا عبد بن حميد في \"تفسيره\" عن عمر بن الخطاب بنحوه (^٣)، وروى الواحدي من حديث أبي عثمان عمرو بن سالم، قال: لما نزلت عدة النساء في سورة البقرة قال أبي بن كعب: يا رسول الله، إن ناسًا (^٤) من أهل المدينة يقولون: قد بقي من النساء ما لم يذكر فيهن شيء. قال: \"وما هو؟ \" قال: الصغار والكبار، وذوات الحمل. فنزلت الآية (^٥)، وقال مقاتل في \"تفسيره\" عن خلاد الأنصاري: يا رسول الله، ما عدة من لم تحض؟ فنزلت (^٦).\nوقال الزجاج: الذي يذهب إليه مالك، واللغة تدل عليه أن معناه: ﴿إِنِ ارْتَبْتُمْ﴾ في حيضها وقد انقطع عنها الحيض، وكانت ممن تحيض مثلها، فعدتها ثلاثة أشهر، وذلك بعد أن تترك تسعة أشهر بمقدار الحمل، ثم تعتد بعد ذلك ثلاثة أشهر، فإن حاضت في هذِه الثلاث تمت ثلاث حيض، وجائز أن يتأخر الحيض، فتكون كلما قاربت أن تخرج من الثلاث حاضت، وهو مروي عن عمر أيضًا.\nوقال أهل العراق: تترك ولو بلغت في ذلك أكثر من ثلاثين سنة، ولو بلغت إلى السبعين حتى تبلغ مبلغ من لا تحيض (^٧).\n_________\n(^١) كذا في الأصول، وفي \"معاني القرآن\" للأزواج.\n(^٢) \"معاني القرآن\" ٣/ ١٦٣.\n(^٣) انظر: \"تفسير القرطبي\" ١٨/ ١٦٢.\n(^٤) كذا في الأصول وفي \"أسباب النزول\" (نساء).\n(^٥) \"أسباب النزول\" ص ٤٥٨.\n(^٦) عزاه لعبد بن حميد السيوطي في \"الدر المنثور\" ٦/ ٣٥٨.\n(^٧) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٨٢.","vol":"25","page":498},{"text":"قالوا: ولو شاء الله لابتلاها بأكثر من ذلك، وكذلك ﴿وَاللَّائِي لَمْ يَحِضْنَ﴾ [الطلاق: ٤]. معناه عند مالك: إن أرتبتم فعدتهن ثلاثة أشهر، فأما المسنة التي لا يجوز أن تحيض مثلها، والصغيرة التي لا يبقى ريب في أنه تحيض مثلها، فلا عدة عند مالك عليها في الطلاق، والمسند عند مالك وغيره بإجماع التي قد يئست من المحيض ولا ارتياب في أمرها أنها لا تحيض بعد ثلاثة أشهر، ولم يأت في القرآن العظيم النص على ذلك، ولكن فيه دليل عليه (^١).\nفأما الصغيرة التي لا يوطأ مثلها، فإن دخل بها زوجها ووطئها فكأنه إنما عقرها، ولا عدة عند مالك عليها؛ إلا أن يكون مثلها تستقيم أن توطأ، وإنما هي عنده في عداد من لم يدخل بها، والذي في القرآن يدل على أن الآيسة التي لا يرتاب فيها يجب أن تعتد ثلاثة أشهر. قوله: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ﴾ [الطلاق: ٤] الآية، وقياس اللائي لا يحضن قياس اللائي لم يحضن، فلم يحتج إلى ذكر ذلك، وإذا كان عدة المرتاب فيها ثلاثة أشهر فالتي لا يرتاب فيها أولى بذلك.\nونقل ابن بطال أيضًا إجماع العلماء على أن عدة اليائسة من الحيض لكبر ثلاثة أشهر، وكذا الصغيرة (^٢)، وإنما اختلفوا إذا ارتفع حيض المرأة الشابة التي يمكن مثلها أن تحيض، فروي عن عمر - ﵁ - أنه قال: أيما امرأة طلقت فحاضت حيضة أو حيضتين، ثم رفعتها حيضتها إنما تنتظر تسعة أشهر، فإن بان بها حمل، وإلا اعتدت بعد التسعة أشهر ثلاثة أشهر ثم حلت (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٥/ ٢٤.\n(^٢) ابن بطال ٧/ ٣٨٤.\n(^٣) رواه مالك في \"الموطأ\" ص (٣٦٠).","vol":"25","page":499},{"text":"وروي مثله عن ابن عباس قال: عدة المرتابة سنة.\nوروي عن الحسن البصري، وهو قول مالك والأوزاعي.\nوروى ابن القاسم، عن مالك: أنها تعتد من يوم رفعتها حيضتها، لا من يوم طلقت، تنتظر تسعة أشهر، فإن لم تحض فيهن اعتدت ثلاثة أشهر، فإن حاضت قبل أن تستكملها استقبلت الحيض، وقال الأوزاعي: إذا طلق امرأته وهي شابة فارتفعت حيضتها فلم تر شيئُا ثلاثة أشهر فإنها تعتد سنة (^١).\nوقال أبو حنيفة والثوري والليث والشافعي في التي يرتفع حيضها وهي غير آيسة: إن عدتها الحيض أبدًا، وإن تباعد ما بين الحيضتين، حتى تدخل في السنن التي لا تحيض في مثله أهلها من النساء، فتستأنف عدة الآيسة ثلاثة أشهر، روي هذا عن ابن مسعود وزيد بن ثابت، وأخذ مالك في ذلك بقول ابن عمر، وهو الذي رأى عليه الفتوى والعمل بالمدينة (^٢).\nوأخذ الكوفيون بظاهر القرآن، وظاهره لا يدخل فيه لذوات الأقراء في الاعتداد بالأشهر الآيسة والصغيرة، فمن لم يكن منهما فعدتها الأقراء وإن تباعدت.\nوحجة مالك أن المرتابة تعتد بالأشهر؛ لأن في ذلك يظهر حملها على كل حال، فلا يمكن أن يستتر الحمل في الشهر التاسع، فإذا استوقن أن لا حمل في هذِه المدة، قيل: قد علمنا أنك لست مرتابة،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٨٢، \"الاستذكار\" ١٨/ ٩٥ - ٩٦ \"الإشراف\" ١/ ٢٦٠.\n(^٢) انظر: هذِه المسألة: \"مختصر اختلاف العلماء\" ٢/ ٣٨٢، \"الاستذكار\" ١٨/ ٩٥ - ٩٦.","vol":"25","page":500},{"text":"ولا من ذوات الأقراء، فاستأنفي ثلاثة أشهر، كما قال تعالى فيمن ليست من ذوات الأقراء، قياسًا على أن العدة بالشهور لصغر إذا حاضت قبل تمام الثالثة علم أنها من ذوات الأقراء فقيل لها: استأنفي الأقراء.\nفصل:\nوقول مجاهد إلى آخره، أخرجه عبد بن حميد عن شبانة، عن ورقاء، عن ابن أبي نجيح عنه. وعن مالك بن إسماعيل، عن زهير: ثَنَا خالد، عن عطاء ومجاهد بنحوه.\nوقال اين المرابط: لعل مجاهدًا يعرف أمرها فهذِه أيضًا نحكم فيها بثلاثة أشهر من أجل ما يلحقها من الريبة التي قال تعالى: ﴿إِنِ ارْتَبْتُمْ﴾ [الطلاق: ٤].\nوحكى ابن التين بعد قول مجاهد أنه قيل ﴿إِنِ ارْتَبْتُمْ﴾ أي: نسيتم، وقيل: شككتم في الحكم، قاله ابن عبد الملك.\nوروي عن عمر أن هذا فيمن اعتدت حيضة أو حيضتين، ثم استقرأت فتنتظر سبعة أيام، ثم ثلاثة أشهر عدة.","vol":"25","page":501},{"text":"<span data-type='title' id=toc-3251>٣٩ - باب ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤]</span>\n٥٣١٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ الأَعْرَجِ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ زَيْنَبَ ابْنَةَ (^١) أَبِي سَلَمَةَ أَخْبَرَتْهُ، عَنْ أُمِّهَا أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ - ﷺ - أَنَّ امْرَأَةً مِنْ أَسْلَمَ يُقَالُ لَهَا: سُبَيْعَةُ كَانَتْ تَحْتَ زَوْجِهَا، تُوُفِّيَ عَنْهَا وَهْيَ حُبْلَى، فَخَطَبَهَا أَبُو السَّنَابِلِ بْنُ بَعْكَكٍ، فَأَبَتْ أَنْ تَنْكِحَهُ، فَقَالَ: وَاللهِ مَا يَصْلُحُ أَنْ تَنْكِحِيهِ حَتَّى تَعْتَدِّي آخِرَ الأَجَلَيْنِ. فَمَكُثَتْ قَرِيبًا مِنْ عَشْرِ لَيَالٍ، ثُمَّ جَاءَتِ النَّبِيَّ - ﷺ - فَقَالَ: «انْكِحِي». [انظر: ٤٨٠٩ - مسلم: ١٤٨٥ - فتح ٩/ ٤٦٩].\n\n٥٣١٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، عَنِ اللَّيْثِ، عَنْ يَزِيدَ، أَنَّ ابْنَ شِهَابٍ كَتَبَ إِلَيْهِ، أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، عَنْ أَبِيهِ أَنَّهُ كَتَبَ إِلَى ابْنِ الأَرْقَمِ أَنْ يَسْأَلَ سُبَيْعَةَ الأَسْلَمِيَّةَ كَيْفَ أَفْتَاهَا النَّبِيُّ - ﷺ -؟ فَقَالَتْ: أَفْتَانِي إِذَا وَضَعْتُ أَنْ أَنْكِحَ. [انظر: ٣٩٩١ - مسلم: ١٤٨٤ - فتح ٩/ ٤٦٩].\n\n٥٣٢٠ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ سُبَيْعَةَ الأَسْلَمِيَّةَ نُفِسَتْ بَعْدَ وَفَاةِ زَوْجِهَا بِلَيَالٍ، فَجَاءَتِ النَّبِيَّ - ﷺ - فَاسْتَأْذَنَتْهُ أَنْ تَنْكِحَ، فَأَذِنَ لَهَا، فَنَكَحَتْ. [فتح ٩/ ٤٧٠].\n\nذكر فيه حديث أم سلمة - ﵂ - أَنَّ أمْرَأَةً مِنْ أَسْلَمَ يُقَالُ لَهَا: سبَيْعَةُ كَانَتْ تَحْتَ زَوْجِهَا، تُوُفِّيَ عَنْهَا وَهْيَ حُبْلَي، فَخَطَبَهَا أَبُو السَّنَابِلِ بْنُ بَعْكَكٍ، فَأَبَتْ أَنْ تَنْكِحَهُ، فَقَالَ: والله مَا يَصْلُحُ أَنْ تَنْكِحِيهِ حَتَّى تَعْتَدِّي آخِرَ الأَجَلَيْنِ. فَمَكُثَتْ قَرِيبًا مِنْ عَشْرِ لَيَالٍ، ثُمَّ جَاءَتِ النَّبِيَّ - ﷺ -، فَقَالَ: \"انْكِحِي\".\n_________\n(^١) في الأصل بدون ألف.","vol":"25","page":502},{"text":"وحديث الليث عَنْ يَزِيدَ، أَنَّ ابن شِهَاب كَتَبَ إِلَيْهِ، أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، عَنْ أَبِيهِ أَنَّهُ كَتَبَ إِلَى ابن الأَرقَمِ أَنْ يَسْأَلَ سُبَيْعَةَ الأَسْلَمِيَّةَ كَيْفَ أَفْتَاهَا النَّبِيُّ - ﷺ -؟ فَقَالَتْ: أَفْتَانِي إِذَا وَضَعْتُ أَنْ أَنْكِحَ.\nوحديث المسور بن مخرمة أَنَّ سُبَيْعَةَ الأَسْلَمِيَّةَ نُفِسَتْ بَعْدَ وَفَاةِ زَوْجِهَا بِلَيَالٍ، فَجَاءَتِ النَّبِيَّ - ﷺ - فَاسْتَأْذَنَتْهُ أَنْ تَنْكِحَ، فَأَذِنَ لَهَا، فَنَكَحَتْ.\nحديث سبيعة سلف في التفسير.\nوقول الليث: حدثني يزيد، عن ابن شهاب. وهو يزيد بن أبي حبيب، كما ذكره ابن مسعود في \"أطرافه\" وغيره، وصرح به أبو نعيم والطبراني (^١)، ورواه النسائي من حديث يزيد بن أبي أنيسة، عن يزيد بن أبي حبيب، عن محمد بن مسلم به (^٢).\nوأما الدمياطي فقال: يزيد هذا هو ابن عبد الله بن أسامة بن الهاد، فينظر.\nولحديث سبيعة طريق آخر أخرجه أحمد في \"مسنده\" عن إسحاق بن عيسى. حَدَّثَثَا ابن لهيعة، عن بكير، عن بسر، عن أبي بن كعب: أن امرأته أم الطفيل قالت لعمر - ﵁ -: قد أمر رسول الله - ﷺ - سبيعة أن تنكح إذا وضعت (^٣).\nفصل:\nالذي عليه أكثر العلماء كما قاله القاضي إسماعيل، والذي مضى عليه العمل أنها إذا وضعت حملها فقد انقضت عدتها، وذهبوا إلى أن\n_________\n(^١) \"المعجم الكبير\" ٢٤/ ٢٩٤ (٧٤٨).\n(^٢) \"النسائي\" ٦/ ١٩٥.\n(^٣) \"المسند\" ٦/ ٣٧٥.","vol":"25","page":503},{"text":"الآية قد عمت كل معتدة من طلاق أو وفاة؛ إذ جاءت مجملة، فلم يذكر فيها أنها للمطلقة خاصة، ولا للمتوفي عنها خاصة، فكانت عامة في كل معتدة فوجب أن تكون الأقراء والشهور الثلاثة للمطلقة إذا لم تكن حاملًا؛ على ما جاء فيه من النص، فوجب أن تكون الأربعة أشهر والعشر للمتوفى عنها إذا لم تكن حاملًا، ووجب أن تكون كل ذات حمل مات عنها زوجها أو طلقها فأجلها أن تضع حملها.\nوحديث الباب شاهد له، وعليه علماء الحجاز والعراق والشام منهم: عُمر، وابنه، وابن مسعود، وأبو هريرة، ولا أعلم فيه مخالفًا من السلف إلا ابن عباس (^١)، ورواية عن علي فإنهما قالا: عدتها آخر الأجلين: الأشهر أو الوضع.\nوروي أيضًا عن سحنون، وروي عن ابن عباس الرجوع عن ذلك، وتصحيح ذلك أن أصحابه: عطاء وعكرمة وجابر بن زيد قالوا كقول الجماعة، وقال حماد بن أبي سليمان: لا تخرج من العدة حتى ينقضي نفاسها وتغتسل منه. وروي أيضًا عن الحسن وإبراهيم والشعبي (^٢).\nقال ابن القصار: هو قياس قول أبي حنيفة؛ لأنه يقول: الأقراء هي الحيض، فإذا مضت ثلاث حيض لم تخرج من العدة حتى تغتسل.\nوقال ابن مسعود [في] (^٣) قول عليٍّ (في ذلك) (^٤): من شاء لاعنته أن هذِه الآية التي في سورة النساء القصرى ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ\n_________\n(^١) قول ابن عباس سلف في التفسير (٤٩٠٩).\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ٢٥، \"الاستذكار\" ١٨/ ١٧٧ - ١٧٨.\n(^٣) زيادة يقتضيها السياق وإلا لأصبح القول قول علي.\n(^٤) من (غ).","vol":"25","page":504},{"text":"حَمْلَهُنَّ﴾ نزلت بعد التي في البقرة: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾ [البقرة: ٢٣٤]، الآية.\nولولا حديث سبيعة وهذا البيان من رسول الله - ﷺ - في هاتين الآيتين لكان القول ما قاله علي وابن عباس؛ لأنهما عدتان مجتمعان فلا تخرج منهما إلا بيقين، واليقين في ذلك آخر الأجلين، ألا ترى إلى قول فقهاء الحجاز والعراق في أم الولد يموت عنها زوجها، ويموت سيدها، ولا تدري أيهما مات أولًا أن عليها عدتين أربعة أشهر وعشرًا، فيها حيضة عند الشافعي، وذلك لها آخر الأجلين.\nوعند أبي حنيفة لا حيضة فيها.\nوعند أبي يوسف ومحمد فيها ثلاث حيض (^١)، إلا أن السنة وردت من ذلك في الحامل المتوفى عنها في سبيعة، ولو بلغت السنةُ عليًّا ما تركها. وأما ابن عباس فقد روي عنه أنه رجع إلى حديث سبيعة بعد المنازعة منه كما سلف.\nفصل:\nسبيعة هذِه: بنت الحارث الأسلمية، وزوجها سعد بن خولة، مولى بني عامر بن لؤي، كان من اليمن، وقيل: من عجم الفرس، هاجر إلى الحبشة، وشهد بدرًا وما بعدها، وتوفي بمكة في حجة الوداع، ورثى له رسول الله - ﷺ - أن مات بمكة، ووضعت زَوجُه سبيعة بعد وفاته بليال، قيل: خمس وعشرين ليلة، وقيل: أقل من ذلك (^٢).\n_________\n(^١) انظر: \"الإشراف\" ١/ ٢٦٥ - ٢٦٦.\n(^٢) انظر: \"الاستيعاب\" ٤/ ١١٤، \"أسد الغابة\" ٧/ ١٣٧، \"تهذيب الكمال\" ٣٥/ ١٩٣.","vol":"25","page":505},{"text":"فصل:\nوأبو السنابل بن بعكك: هو ابن الحارث بن السباق بن عبد الدار بن قصي بن كلاب بن مرة، قيل: اسمه حبة، وقيل غير ذلك كما سلف، أسلم يوم الفتح، وكان شاعرًا، ومات بمكة، وكان أسر يوم بدر (^١).\nفصل:\nابن الأرقم هو عبد الله بن الأرقم بن عبد يغوث بن وهب بن عبد مناف بن زهرة، أسلم عام الفتح، وكتب لرسول الله - ﷺ -، ثم لأبي بكر، ثم لعمر، واستعمله على بيت المال عثمانُ سنتين، ثم استعفاه فأعفاه، قال عمر: ما رأيت أخشى لله منه (^٢).\nفصل:\nقولها: (فمكثت قريبًا من عشر ليالٍ). تريد بعد أن ولدت، وفي \"الموطأ\" ولدت بعد وفاة زوجها بنصف شهر فخطبها رجلان: أحدهما شاب، والآخر كهل، فمالت إلى الشاب فقال الكهل: لم تحلي. وكان أهلها غيبًا، فرجا أن يؤثره أهلها إذا جاءوا، فجاءت إلى رسول الله - ﷺ - فقال: \"انكحي من شئت\" (^٣).\nفصل:\nوقوله: (وقال: والله ما يصلح أن تنكحي حتى تعتدي آخر الأجلين). هذا هو الصواب.\n_________\n(^١) انظر: \"الاستيعاب\" ٤/ ٢٤٦، \"أسد الغابة\" ٦/ ١٥٦، \"تهذيب الكمال\" ٣٣/ ٣٨٥ (٧٤١٦)، \"الإصابة\" ٤/ ٩٥ (٥٧٠).\n(^٢) انظر: \"الاستيعاب\" ٣/ ٣ (١٤٧٧)، \"أسد الغابة\" ٣/ ١٧٢، \"تهذيب الكمال\" ١٤/ ٣٠١ (٣١٦٠)، \"سيبر أعلام النبلاء\" ٢/ ٤٨٢ (٩٨)\n(^٣) \"الموطأ\" برواية يحيى ص (٣٦٤).","vol":"25","page":506},{"text":"ووقع عند الشيخ أبي الحسن: فقالت، وهو تحريف؛ لأن أبا السنابل خاطبها بذلك.\nوقوله: (نُفست)، هو بضم النون وفتحها، وإن كان الهروي قال: نفست بهما: إذا ولدت، فإذا حاضت فالفتح لا غير.\nفصل:\nفيه: جواز المكاتبة بالعلم، وبه أخذ من جوزها.","vol":"25","page":507},{"text":"<span data-type='title' id=toc-3252>٤٠ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨]</span>\nوَقَالَ إِبْرَاهِيمُ فِيمَنْ تَزَوَّجَ فِي الْعِدَّةِ، فَحَاضَتْ عِنْدَهُ ثَلَاثَ حِيَضٍ: بَانَتْ مِنَ الأَوَّلِ، وَلَا تَحْتَسِبُ بِهِ لِمَنْ بَعْدَهُ. وَقَالَ الزُّهْرِيُّ: تَحْتَسِبُ. وَهَذَا أَحَبُّ إِلَى سُفْيَانَ، يَعْنِي: قَوْلَ الزُّهْرِيِّ. وَقَالَ مَعْمَرٌ: يُقَالُ أَقْرَأَتِ الْمَرْأَةُ إِذَا دَنَا حَيْضُهَا، وَأَقْرَأَتْ إِذَا دَنَا طُهْرُهَا، وَيُقَالُ: مَا قَرَأَتْ بِسَلًى قَطُّ، إِذَا لَمْ تَجْمَعْ وَلَدًا فِي بَطْنِهَا.\nالشرح:\nأثر إبراهيم أخرجه ابن أبي شيبة، عن عبدة بن أبي سليمان، عن إسماعيل بن أبي خالد عنه (^١). يعني: بالحيض لا تكون عدة للثاني، لأن العلماء مجمعون على أن الناكح في العدة يفسخ نكاحه ويفرق بينهما، كما قاله ابن بطال. قال: وهذِه مسألة اجتماع العدتين واختلف العلماء فيها، فروى المدنيون عن مالك: إن كانت حاضت حيضة أو حيضتين من الأول أنها تتم بقية عدتها منه، ثم تستأنف عدة أخرى من الآخر على ما روي عن عمر وعلي، وهو قول الليث والشافعي وأحمد وإسحاق.\nوروى ابن القاسم عن مالك أن عدة واحدة تكون لهما جميعًا، سواء كانت العدة بالحمل أو الحيض أو المشهور، وهو قول الثوري والأوزاعي وأبي حنيفة وأصحابه (^٢).\n_________\n(^١) \"المصنف\"٤/ ١٥٣ (١٨٧٨٧)\n(^٢) انظر \"مختصر اختلاف العلماء\" ٢/ ٣٠٠، \"الاستذكار\" ١٧/ ٢١٩.","vol":"25","page":508},{"text":"والحجة لهذِه إجماعهم أن الأول لا ينكحها في بقية العدة من الثاني؛ فدل على أنها في عدة من الثاني، فلولا ذلك لنكحها في عدتها منه، ووجه الأولى أنهما حقان قد وجبا عليها لزوجين، كسائر الحقوق لا يدخل أحدهما في صاحبه (^١).\nوقوله: (وقال معمر ..) إلى آخره. معمر هذا: هو أبو عبيدة اللغوي الإِمام، وقد ذكره كذلك في \"مجازه\"، وهو بضم (^٢) القاف وفتحها، قال ابن فارس: يقال أقرأت المرأة: إذا خرجت من طهر إلى حيض، أو من حيض إلى طهر (^٣).\nوالأقراء جمع قرء، والقروء: أوقات، وقت يكون للطهر مرة، وللحيض مرة. ويقال: القرء هو الطهر، وكذلك المرأة الطاهر [إن] (^٤) كان الدم اجتمع فامتسك في بدنها، فهو من قريت الماء، وقرى الآكل الطعام في شدقه. وقد يختلف اللفظان فيهمز أحدهما ولا يهمز الآخر.\nواختلف العلماء في الأقراء التي تجب على المرأة إذا طلقت ما هي، والوقت الذي تبين فيه المطلقة من زوجها حتى لا تكون عليها رجعة.\nفقالت طائفة: هو أحق بها ما لم تغتسل من الحيضة الثالثة. هذا قول (ابن عمر) (^٥) وعلي وابن مسعود.\n_________\n(^١) \"ابن بطال\" ٧/ ٤٨٩.\n(^٢) ورد بهامش الأصل: هذا الكلام في القرء.\n(^٣) \"مجمل اللغة\" ٢/ ٧٥٠.\n(^٤) زيادة يقتضيها السياق.\n(^٥) كذا في الأصول، وفي عبد الرزاق ٦/ ٣١٦، ٣١٥، و\"الاستذكار\" ١٨/ ٣٤: عمر.","vol":"25","page":509},{"text":"وروي أيضًا عن الصديق وعثمان وأبي موسى وعبادة بن الصامت وأبي الدرداء، وإليه ذهب الثوري (^١) وإسحاق وأبو عبيد.\nوفيها قول ثان: أنه أحق بها ما كانت في الدم، روي عن طاوس وسعيد بن جبير، وهذا على مذهب من يقول الأقراء: الحيض، ومن قال الأقراء: الأطهار، (يرى) (^٢) له الرجعة ما لم يراق الدم من الحيض الثالث إذا طلقها وهي طاهر، هذا قول مالك والشافعي وأبي ثور.\nوممن قال الأقراء: الأطهار من السلف: زيد بن ثابت وابن عمر وعائشة والقاسم وسالم والشافعي ومالك (^٣).\nوقال أبو بكر بن عبد الرحمن: ما أدركت أحد من فقهائنا إلا يقول بقول عائشة. ولم يختلف أهل اللغة أن العرب تسمي كلًا منهما قرءًا وتسمي الوقت الذي يجمعهما قرءًا، فلما احتمل اللفظ هذِه الوجوه في اللغة، وجب أن نطلب الدليل على المراد في الآية، فوجدناه حديث ابن عمر في أمره بطلاقها في الطهر وجعل العدة بقوله: \"فتلك العدة التي أمر الله أن تطلق لها النساء\" (^٤)، ونهاه أن يطلق في الحيض، وأخرجه من أن يكون عدة فثبت أنها الأطهار.\nفإن استدل المخالف بقوله: \"دعي الصلاة أيام إقرائك\". أي: حيضك؛ لأنه لا يأمر بتركها أيام الطهر، فيجاب بأنه ليس في هذا\n_________\n(^١) انظر هذِه الآثار في مصنف عبد الرزاق ٦/ ٣١٥ - ٣٢٠.\n(^٢) في الأصل (لا يرى) والصواب الإثبات لا النفي حيث من المعلوم أن للزوج الرجعة في العدة بلا خلاف.\n(^٣) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٣٨٥ - ٣٨٦، \"الاستذكار\" ١٨/ ٣٢ - ٣٧.\n(^٤) سلف برقم (٤٩٠٨).","vol":"25","page":510},{"text":"أكثر من إطلاقه على الحيض ونحن لا نمنع منه.\nوالحديث خطاب للمستحاضة أن تترك الصلاة عند إقبال دم حيضتها، ولا خلاف فيه، وحديث ابن عمر قال على أن الأقراء فيه الأطهار، وهي المعتد بها، وأن إقراءها إقبال الدم. فالمسألتان مختلفتان عدة وصلاة.\nفإن قلت: إطلاق اسم القرء يطلق على الحيض؛ لأنها إنما تسمى من ذوات الأقراء إذا حاضت.\nقلت: اسم القروء للطهر الذي ينتقل إلى الحيض، ولا نقول: إنه اسم للطهر من الحيض، فإنما لم تقل هي من ذوات الأقراء إذا لم تحض؛ لأنه طهر لم يتعقبه حيض فإذا حاضت فقد وجد طهر يتعقبه حيض.\nوقد اختلف (أصحابه) (^١) في هذِه المسألة: فقال أحد عشر صاحبًا منهم الأربعة وابن عباس ومعاذ: إنه الحيض، وقال به جماعة من التابعين.\nوينبغي أن يتقدم قول عائشة وابن عمر؛ لأن عائشة أعرف بحال الحيض لما تختص به من حال النساء وقربها من رسول الله - ﷺ -، وكذلك ابن عمر؛ لأنه قد عرف الطلاق في الحيض وما أصابه فيه، فهو أعلم به من غيره، وحكي أن الطريق إلى ما ذكره عن الصحابة غير ثابت (^٢).\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\": الصحابة.\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٤٨٧ - ٤٨٩.","vol":"25","page":511},{"text":"<span data-type='title' id=toc-3253>٤١ - باب قِصَّةِ فَاطِمَةَ بِنْتِ قَيْسٍ</span>\nوَقَوْلِهِ ﴿وَاتَّقُوا اللَّهَ رَبَّكُمْ لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ﴾ إِلَى قَوْلِهِ ﴿سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا﴾ [الطلاق: ٦ - ٧].\n٥٣٢١، ٥٣٢٢ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ وَسُلَيْمَانَ بْنِ يَسَارٍ أَنَّهُ سَمِعَهُمَا يَذْكُرُانِ، أَنَّ يَحْيَى بْنَ سَعِيدِ بْنِ الْعَاصِ طَلَّقَ بِنْتَ عَبْدِ الرَّحْمَنِ بْنِ الْحَكَمِ، فَانْتَقَلَهَا عَبْدُ الرَّحْمَنِ، فَأَرْسَلَتْ عَائِشَةُ أُمُّ الْمُؤْمِنِينَ إِلَى مَرْوَانَ -وَهْوَ أَمِيرُ الْمَدِينَةِ-: اتَّقِ اللهَ وَارْدُدْهَا إِلَى بَيْتِهَا. قَالَ مَرْوَانُ فِي حَدِيثِ سُلَيْمَانَ: إِنَّ عَبْدَ الرَّحْمَنِ بْنَ الْحَكَمِ غَلَبَنِي. وَقَالَ الْقَاسِمُ بْنُ مُحَمَّدٍ: أَوَمَا بَلَغَكِ شَأْنُ فَاطِمَةَ بِنْتِ قَيْسٍ؟ قَالَتْ: لَا يَضُرُّكَ أَنْ لَا تَذْكُرَ حَدِيثَ فَاطِمَةَ. فَقَالَ مَرْوَانُ بْنُ الْحَكَمِ: إِنْ كَانَ بِكِ شَرٌّ فَحَسْبُكِ مَا بَيْنَ هَذَيْنِ مِنَ الشَّرِّ. [٥٣٢٣، ٥٣٢٤، ٥٣٢٥، ٥٣٢٦، ٥٣٢٧، ٥٣٢٨ - مسلم: ١٤٨١ - فتح ٩/ ٤٧٧].\n\n٥٣٢٣، ٥٣٢٤ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: مَا لِفَاطِمَةَ، أَلَا تَتَّقِي اللهَ؟! يَعْنِي: فِي قَوْلِهَ: \"لَا سُكْنَى وَلَا نَفَقَةَ\". [انظر: ٥٣٢١، ٥٣٢٢ - مسلم: ١٤٨١ - فتح ٩/ ٤٧٧].\n\n٥٣٢٥، ٥٣٢٦ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، قَالَ عُرْوَةُ بْنُ الزُّبَيْرِ لِعَائِشَةَ: أَلَمْ تَرَيْنَ إِلَى فُلَانَةَ بِنْتِ الْحَكَمِ طَلَّقَهَا زَوْجُهَا الْبَتَّةَ فَخَرَجَتْ؟ فَقَالَتْ بِئْسَ مَا صَنَعَتْ. قَالَ: أَلَمْ تَسْمَعِي فِي قَوْلِ فَاطِمَةَ؟ قَالَتْ: أَمَا إِنَّهُ لَيْسَ لَهَا خَيْرٌ فِي ذِكْرِ هَذَا الْحَدِيثِ.\nوَزَادَ ابْنُ أَبِى الزِّنَادِ، عَنْ هِشَامٍ، عَنْ أَبِيهِ عَابَتْ عَائِشَةُ أَشَدَّ الْعَيْبِ وَقَالَتْ: إِنَّ فَاطِمَةَ كَانَتْ فِى مَكَانٍ وَحِشٍ فَخِيفَ عَلَى نَاحِيَتِهَا، فَلِذَلِكَ أَرْخَصَ لَهَا النَّبِيُّ - ﷺ -. [انظر: ٥٣٢١، ٥٣٢٢ - مسلم: ١٤٨١ - فتح ٩/ ٤٧٧].\nوذكر بإسناده عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ وَسُلَيْمَانَ بْنِ يَسَارٍ أَنَّهُ سَمِعَهُمَا يَذْكُرَانِ أَنَّ يَحْيَى بْنَ سَعِيدِ بْنِ العَاصِ طَلَّقَ بِنْتَ عَبْدِ","vol":"25","page":512},{"text":"الرَّحْمَنِ بْنِ الحَكَم، فَانْتَقَلَهَا عَبْدُ الرَّحْمَنِ، فَأَرْسَلَتْ عَائِشَةُ أُمُّ المُؤْمِنِينَ إِلَى مَرْوَانَ -وَهْوَ أَمِيرُ المَدِينَةِ-: اتَّقِ الله وَارْدُدْهَا إِلَى بَيْتِهَا. قَالَ مَرْوَانُ في حَدِيثِ سُلَيْمَانَ: إِنَّ عَبْدَ الرَّحْمَنِ غَلَبَنِي. وَقَالَ القَاسِمُ بْنُ مُحَمَّدٍ: أَوَمَا بَلَغَكِ شأْنُ فَاطِمَةَ بِنْتِ قَيْسٍ؟ قَالَتْ: لَا يَضُرُّكَ أَنْ لَا تَذْكُرَ حَدِيثَ فَاطِمَةَ. فَقَالَ مَرْوَانُ: إِنْ كَانَ بِكِ شَرٌّ فَحَسْبُكِ مَا بَيْنَ هَذَيْنِ مِنَ الشَّرِّ.\nثم روى حديث عائشة - ﵂ - أَنَّهَا قَالَتْ: مَا لِفَاطِمَةَ، أَلَا تَتَّقِي الله؟! يَعْنِي: في قَوْلِهِا: \"لَا سُكْنَى وَلَا نَفَقَةَ\".\nثم روي من حديث عبد الرحمن بن القاسم، عَنْ أَبِيهِ، قَالَ عُرْوَةُ بْنُ الزُّبَيْرِ لِعَائِشَةَ: أَلَمْ تَرى إلى فُلَانَةَ بِنْتِ الحَكَمِ طَلَّقَهَا زَوْجُهَا البَتَّةَ فَخَرَجَتْ؟ فَقَالَتْ بِئْسَ مَا صَنَعَتْ. قَالَ: أَلَمْ تَسْمَعِي في قَوْلِ فَاطِمَةَ؟ قَالَتْ: أَمَا إِنَّهُ لَيْسَ لَهَا خَيْرٌ فِي ذِكْرِ هذا الحَدِيثِ.\nالشرح:\nقال ابن عبد البر: حديث فاطمة هذا مروي من وجوه صحاح متواترة عنها (^١).\nواختلف العلماء كما قال ابن المنذر في خروج المبتوتة بالطلاق من بيتها في عدتها، فمنعت من ذلك طائفة، روي ذلك عن ابن مسعود وابن عمر وعائشة، ورأى سعيد بن المسيب والقاسم وسالم وأبو بكر بن عبد الرحمن وخارجة بن زيد وسليمان بن يسار أن تعتد في بيت زوجها حيث طلقها، وحكئ أبو عبيد هذا القول عن مالك والثوري والكوفيين أنهم كانوا يرون ألا تبيت المبتوتة والمتوفى عنها إلا في بيتها.\n_________\n(^١) \"التمهيد\" ١٩/ ١٥٥.","vol":"25","page":513},{"text":"وفيها قول آخر أن المبتوتة تعتد حيث شاءت، روي ذلك عن ابن عباس وجابر وعطاء وطاوس والحسن وعكرمة، وقال أحمد وإسحاق: تخرج المطلقة ثلاثًا -على حديث فاطمة- ولا سكنى لها ولا نفقة.\nقال ابن المنذر: وإنما اختلف أهل العلم في خروج المطلقة ثلاثًا من بيتها، أو مطلقة لا رجعة للزوج عليها. فأما من له عليها الرجعة فتلك في معاني الأزواج، وكل من أحفظ عنه العلم يرى لزوجها منعها من الخروج، حتى تنقضي عدتها؛ لقوله تعالى: ﴿وَلَا يَخْرُجْنَ﴾ (^١) [الطلاق: ١] الآية.\nوكان مالك يقول: المتوفى عنها زوجها تزور وتقيم إلى قدر ما يهدأ الناس بعد العشاء، ثم تنقلب إلى بيتها (^٢). وهو قول الليث والشافعي وأحمد (^٣).\nوقال أبو حنيفة: تخرج المتوفى عنها نهارًا، ولا تبيت عن بيتها، ولا تخرج المطلقة لا ليلًا ولا نهارًا (^٤)، وفرقوا بينهما. فقالوا: المطلقة لها السكنى عندنا، والنفقة في عدتها على زوجها، فذلك يغنيها عن الخروج، والمتوفى عنها لا نفقة لها، فلها أن تخرج في بياض النهار وتبتغي من فضل ربها (^٥).\n_________\n(^١) \"الإشراف\" ١/ ٢٥٢.\n(^٢) \"المدونة\" ٢/ ١٠٥، ١٠٤.\n(^٣) انظر: \"الاستذكار\" ١٨/ ١٨١.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٩٤ - ٣٩٥.\n(^٥) انظر: \"شرح معاني الآثار\" ٣/ ٨١، \"مختصر اختلاف العلماء\" ٢/ ٣٩٤ - ٣٩٥.","vol":"25","page":514},{"text":"وقال محمد: لا تخرج المطلقة ولا المتوفى عنها ليلًا ولا نهارًا في العدة (^١).\nوقالت طائفة: المتوفى عنها تعتد حيث شاءت.\nروي هذا عن علي وابن عباس وجابر وعائشة وعن عطاء والحسن.\nقال ابن عباس: إنما قال الله تعالى: تعتد أربعة أشهر وعشرًا، ولم يقل تعتد في بيتها، فتعتد حيث شاءت (^٢). وقام الإجماع على أن الرجعية تستحق السكنى والنفقة؛ إذ حكمها حكم الزوجات في جميع أمورها.\nواختلف في وجوب السكنى والنفقة للمطلقة ثلاثًا إذا لم تكن حاملًا، فقالت طائفة: لا فيهما على نص حديث الباب. وروي عن علي وابن عباس وجابر، وبه قال أحمد وإسحاق وأبو ثور.\nوممن قال لا نفقة للمبتوتة إبراهيم في رواية، والحسن وعكرمة وسعيد بن جبير وعروة فيما ذكره ابن أبي شيبة بأسانيد جيدة (^٣) وخالف ذلك جابر بن عبد الله والحسن وعطاء والشعبي وشريح القاضي والحكم وحماد وإبراهيم والإسناد إليهم جيد (^٤).\nوقالت أخرى: للمبتوتة السكنى دون النفقة. روي عن سعيد بن المسيب وسليمان بن يسار وعطاء والشعبي، وهو قول مالك وابن أبي ليلى والليث والأوزاعي والشافعي.\n_________\n(^١) كذا في الأصول، والذي وقفت عليه أن قول محمد بن الحسن كقول أبي حنيفة انظر: \"شرح معاني الآثار\" ٣/ ٨١، \"مختصر اختلاف العلماء\" ٢/ ٣٩٤ - ٣٩٥، المبسوط ٦/ ٣٢.\n(^٢) روى هذه الآثار عبد الرزاق ٧/ ٣٠، ٢٩.\n(^٣) \"المصنف\" ٤/ ١٤٢ (١٨٦٦١ - ١٨٦٦٤).\n(^٤) انظر \"مصنف ابن أبي شيبة\" ٤/ ١٤١.","vol":"25","page":515},{"text":"وقالت طائفة ثالثة: لكل مطلقة السكنى والنفقة ما دامت في العدة حاملًا كانت أو غير حامل، مبتوتة كانت أو رجعية. هذا قول الثوري والكوفيين (^١)، وروي عن عمر وابن مسعود (^٢).\nاحتج الكوفيون بأن عمر وعائشة وأسامة بن زيد ردوا حديث فاطمة بنت قيس، وأنكروه عليها، وأخذوا في ذلك بما رواه الأعمش، عن إبراهيم، عن الأسود، عن عمر أنه قال: لا ندع كتاب ربنا وسنة نبينا لقول امرأة وهمت أو نسيت. وكان عمر - ﵁ - يجعل لها النفقة والسكنى (^٣) وقال ابن حزم: ما كنا لنعتد في ديننا بشهادة امرأة (^٤)، ووصل هذا أبو يوسف، عن الأعمش، عن إبراهيم، عن الأسود، عن عمر (^٥).\nوفي الدارقطني أن عمر قال لها: إن جئت بشاهدين يشهدان أنهما سمعا عن رسول الله - ﷺ - وإلا لم نترك كتاب الله لقول امرأة ﴿لَا تُخرِجُوهُنَّ مِن بُيُوتِهِنّ﴾. ولم يقل فيه وسنة نبينا، وهذا أصح؛ لأنه لا يثبت (^٦).\nوالحديث عند النسائي بدونها (^٧) قالوا: ما احتج به عمر في دفع حديث فاطمة حجة صحيحة، وذلك أن الله تعالى قال: ﴿يأيُّهَا ألنَّبىُّ إِذَا طَلَّقتُمُ ألنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ [الطلاق: ١] ثم قال: ﴿لَا تَدرِى لَعَلَّ\n_________\n(^١) انظر \"مختصر اختلاف العلماء\" ٢/ ٣٩٩: \"الاستذكار\" ١٨/ ٥٣ - ٥٤.\n(^٢) \"ابن أبي شيبة\" ٤/ ١٤٢.\n(^٣) رواه مسلم (١٤٨٠) كتاب الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٤) هذا من قول عمر لا ابن حزم كما في \"المحلى\" بل رد هذا الخبر عن عمر ابن حزم فقال هذا باطل بلا شك؛ لأنه منقطع.\n(^٥) \"المحلى\" ١٠/ ٢٩٥.\n(^٦) \"السنن\" ٤/ ٢٦.\n(^٧) النسائي ٦/ ٢٠٩.","vol":"25","page":516},{"text":"اللهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ [الطلاق: ١] وأجمعوا أن الأمر إنما هو الرجعة ثم قال تعالى: ﴿أَسْكِنُوهُنَّ﴾ [الطلاق: ٦] الآية.\nثم قال: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ﴾ [الطلاق: ١] يريد في العدة، فكانت المرأة إذا طلقها زوجها اثنتين للسنة ثم راجعها كما أمر الله ثم طلقها أخرى للسنة حرمت عليه ووجبت عليها العدة التي جعل الله لها فيها السكنى وأمرها فيها ألا تخرج، وأمر الزوج ألا يخرجها، ولم يفرق بين مطلقة ومطلقة، فلما جاءت فاطمة هذِه فروت عن النبي - ﷺ -: \"إنما السكنى والنفقة لمن كانت عليها الرجعة\"، خالفت بذلك كتاب الله؛ لأن الله تعالى جعل السكنى لمن لا رجعة عليها، وخالفت السنة؛ لأن عمر - ﵁ - خالف ما روت، فخرج المعنى الذي منه أنكر عمر عليها ما أنكر خروجًا صحيحًا، وبطل حديث فاطمة فلم يجب العمل به أصلًا؛ لما بينا.\nوقال الكوفيون: إن السكنى تتبع النفقة فتجب بوجوبها وتسقط بسقوطها فقال لهم أصحاب مالك: السكنى التي في حالة الزوجية هي تبع النفقة من أجل التمكين من الاستمتاع، فلا يجوز أن تسقط إحداهما وتجب الأخرى، والسكنى بعد البينونة حق الله فلا تتبعها النفقة، ألا ترى أنهما لو اتفقا على سقوطها لم يجز أن تعتد في غير منزل الزوج الذي طلق فيه، وفي الزوجية يجوز أن ينقلها إلى حيث شاء، وبعد الطلاق ليس كذلك.\nوقال من منعها وأخذوا بحديث فاطمة: إن عمر إنما أنكر عليها؛ لأنها خالفت عنده كتاب الله، يريد قوله: ﴿أَسْكِنُوهُنَّ﴾ وهذا إنما هو في الرجعية، وفاطمة كانت مبتوتة لا رجعة لزوجها عليها، وقد قالت أنه - ﵇ - قال لها: \"إنما النفقة والسكنى لمن كانت عليها الرجعة\"","vol":"25","page":517},{"text":"وفاطمة لم يكن لزوجها عليها الرجعة، فما روت من ذلك لا يدفعه كتاب الله ولا سنة نبيه، [فإن كان عمر وعائشة وأسامة أنكروا على فاطمة ما روت عن النبي - ﷺ -] (^١) وقالوا بخلافه، فقد تابع فاطمة على ذلك علي وابن عباس وجابر.\nوحديث الشعبي بين في ذلك، روى هشيم: ثنا مغيرة وحصين وإسماعيل بن أبي خالد ومجالد، عن الشعبي قال: دخلت على فاطمة بنت قيس فسألتها عن قضاء رسول الله - ﷺ - في السكنى والنفقة، فقالت: طلقني زوجي البتة فخاصمته إلى رسول الله - ﷺ - في السكنى والنفقة، فلم يجعل لي سكنى ولا نفقة، وأمرني أن أعتد في بيت ابن أم مكتوم (^٢) وقال مجالد في حديثه: إنما السكنى والنفقة لمن كانت له الرجعة (^٣). وأعله ابن القطان بمجالد (^٤)، ورواها أيضًا عن الشعبي سعيد بن يزيد الأحمسي، وهو ضعيف (^٥).\nواحتج من قال بالسكنى دون النفقة بأن حديث الشعبي غلط؛ لأنه قد روي عنه أنه جعل للمبتوتة السكنى وقال بعضهم: السكنى والنفقة.\nوقال إسماعيل بن إسحاق: حَدَّثَنَا ابن أبي شيبة ثَنَا حميد، عن حسن بن صالح، عن السدي، عن إبراهيم والشعبي في المطلقة ثلاثًا قال: لها السكنى والنفقة (^٦).\n_________\n(^١) ساقط من الأصل وأثبتناه من \"شرح ابن بطال\" لاحتياج السياق إليه.\n(^٢) رواه مسلم (١٤٨٠/ ٤٢) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٣) رواه أحمد ٦/ ٤١٦، الطبراني في \"الكبير\" ٢٤/ ٣٧٩ (٩٣٧).\n(^٤) \"بيان الوهم\" ٤/ ٤٧٢ - ٤٧٨\n(^٥) رواه النسأئي في \"المجتبي\" ٦/ ١٤٤.\n(^٦) \"المصنف\" ٤/ ١٤١ (١٨٦٤٩).","vol":"25","page":518},{"text":"وهذا يوهن رواية الشعبي قال (أبو إسحاق) (^١) كنت مع الأسود بن يزيد في المسجد الجامع ومعنا الشعبي يحدث بحديث فاطمة أنه - ﵇ - لم يجعل لها سكنى ولا نفقة فأخذ الأسود كفًا من حصى فحصبه، وقال: ويحك أتحدث بهذا أين عمر بن الخطاب (^٢)؟ قال إسماعيل: فلعله أفتى بخلاف ما روى عن فاطمة لما (روي) (^٣) من إنكار الناس عليه.\nوروى أبو عوانة، عن منصور، عن إبراهيم قال في المطلقة ثلاثًا: لها السكنى والنفقة ولا يجبر على النفقة.\nقال إسماعيل: فلخص منصور في روايته شيئًا يدل على ضبطه، وبين أن إبراهيم إنما أراد إثبات السكنى دون النفقة، وإسقاط السكنى هو الذي أنكر على فاطمة، وكذلك أنكرت عليها عائشة إطلاق اللفظ (^٤)، وكتمان السبب الذي من أجله أباح - ﵇ - خروجها من المنزل فقالت: اتق الله ولا تكتمي السر الذي من أجله نقلك. وذلك أنها كانت في لسانها ذرابة فاستطالت على أحمائها -أهل زوجها- فلذلك نقلها، لا أنه لا سكنى لها، والمرأة عندنا إذا آذت أهل زوجها جاز نقلها من ذلك الموضع، فدل أن عائشة - ﵂ - علمت معنى ما أمر به رسول الله - ﷺ - فاطمة، ولم يكن قولها شيئُا قالته برأيها، ألا ترى\n_________\n(^١) في الأصول: (ابن إسحاق) والصحيح ما أثبتناه كما في \"صحيح مسلم\" (١٤٨٠) وهو أبو إسحاق السبيعي وفيه في آخره: ثم أخذ الأسود كفًا من حصى فحصبه به فقال: ويلك! تحدث بمثل هذا، قال عمر: لا نترك كتاب الله … إلخ.\n(^٢) رواه مسلم (١٤٨٠) كتاب: الطلاق، باب: المطلق ثلاثًا لا نفقة لها.\n(^٣) كذا بالأصل، وصوبه محقق \"ابن بطال\" (رأى) لاقتضاء السياق. وقال: في الأصل: روي.\n(^٤) انظر: \"شرح ابن بطال\" ٧/ ٤٩٤.","vol":"25","page":519},{"text":"قولها لمروان: دع عنك حديث فاطمة فإن لها شأنًا وقالت: ألا تتقي الله فاطمةُ، علمت يقينًا أنها عرفت قصتها كيف كانت.\nوقول مروان لعائشة: إن كان بك من الشر فحسبك ما بين هذين من الشر. يدل أن فاطمة إنما أمرت بالتحويل إلى الموضع الذي أمرت به لشر كان بينها وبينهم. وإذا كان الشر والشقاق واقعًا بين الزوجين جاز للحاكم أن يبعث إليها حكمين يكون لهما الجمع بينهما أو الفرقة. فكان تحويل المعتدة من مسكن إلى مسكن إذا وقع الشر أحرى أن يجوز.\nوقد روي في قوله تعالى: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ أحاديث: فمنهم من ذهب إلى أن الفاحشة البذاء وسوء الخلق، وهذا يشبه قول مروان السالف. وقد روي غير ذلك على ما يأتي ذكره في الباب بعد.\nقال المهلب: في إنكار عائشة على فاطمة فتياها بما أباح لها الشارع من الانفصال وترك السكنى ولم تخبر بالعلة فيه: أن العالم لا يجب أن يفتي في المسألة إذا لم يعرف معناها كما لم تعرف فاطمة الوجه الذي أباح الشارع إخراجها من أجله من مسكنها، فتوهمت أنه ليس لها بهذا سكنى (^١).\nواحتج من قال بوجوب السكنى دون النفقة بقوله تعالى: ﴿أَسْكِنُوهُنَّ﴾ إلى قوله: ﴿حَمْلَهُنَّ﴾ فلو كانت النفقة تجب كما تجب السكنى لما كان لاختصاص النفقة للحامل معنى، فلما وقع الاختصاص وجب أن لا نفقة للمرأة إذا لم تكن حاملًا، ووجب أيضًا\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٩٦.","vol":"25","page":520},{"text":"أن تعلم أن هذِه المرأة ليست التي يملك زوجها رجعتها؛ لأن تلك نفقتها واجبة عليه وإن كانت غير حامل على الأصل الذي كانت عليه قبل الطلاق.\nواحتيج إلى ذكر السكنى في الآية لأن المبتوتة قد حدث في طلاقها ما خرجت به عن أحكام الزوجات كلها الوراثة وغيرها، فأعيد ذكر السكنى من طريق التحصين لها؛ ما دامت في عدتها، وأجريت مجرى التي قبلها، وأسقطت عنها النفقة التي كانت تجب لها قبل أن تبين من زوجها، ولم نجعل لها ذلك في عدتها إلا أن تكون حاملًا فيجب عليه حينئذٍ أن يغذو ولده بغذاء أمه، كما يجب عليه إذا وضعت وقد انقضت عدتها أن يغذي ولده بغذاء التي ترضعه، فكما وجب على الأب أن ينفق على من ترضعه، وجب عليه أن ينفق على أمه ما دام في بطنها، فدل هذا كله أنها إذا لم تكن حاملًا فلا نفقة لها. وسيأتي اختلافهم في سكنى المعتدة عن وفاة بعد.\nفصل:\nقصة فاطمة هذِه سلفت في تفسير سورة الطلاق أيضًا (^١). قال الترمذي: قال بعض أهل العلم من الصحابة: لها السكنى والنفقة، منهم عمر وابن مسعود (^٢).\nقال ابن حزم: ثبت ذلك عنهما. وهو قول سفيان بن سعيد، والحسن بن حي، وأهل الكوفة (^٣).\n_________\n(^١) لم أقف عليه في تفسير سورة الطلاق بل فيه قصة سبيعة في عدة الحامل المتوفى عنها، وأما قصة فاطمة هنا فهي في نفقة وسكنى المبتوتة.\n(^٢) الترمذي (١١٨٠).\n(^٣) \"المحلي\" ١٠/ ٢٨٨ بتصرف.","vol":"25","page":521},{"text":"وفي الدارقطني من حديث حرب بن أبي العالية، عن أبي الزبير، عن جابر - ﵁ - مرفوعًا: \"المطلقة ثلًاثا لها السكنى والنفقة\" (^١).\nوفي مسلم من حديثها: \"لا نفقة لك ولا سكنى\" وكانت بائنًا حاملًا (^٢). ولأبي داود: لا نفقة لك إلا أن تكوني حاملًا (^٣). وفي الموطأ والسنن الأربعة من حديث الفريعة بنت مالك بن سنان -وهي أخت أبي سعيد الخدري- لما سالت رسول الله في الخروج من بيتها لما قتل زوجها وقالت: إنه لم يتركني في مسكن يملكه ولا نفقة، فقال لها: \"اسكني في بيتك حتى يبلغ الكتاب أجله\"، قالت: فاعتددت فيه أربعة أشهر وعشرًا. فلما كان زمن عثمان أرسل إلى فسألني عن ذلك فأخبرته فأتبعه وقضى به (^٤). صححه الترمذي والذهلي والحاكم وابن حبان (^٥)، ووهم ابن حزم في إعلاله كما ستعلمه.\nوروى الطحاوي من حديث الشعبي عن فاطمة أنها أخبرت عمر بأن زوجها طلقها ثلاثًا فأتت رسول الله - ﷺ - فقال: \"لا نفقة لك ولا سكنى\". فأخبرت بذلك النخعي قال: أخبر عمر بذلك، فقال: سمعت رسول الله - ﷺ - يقول: \"لها السكنى والنفقة\" (^٦).\n_________\n(^١) \"السنن\" ٤/ ٢١.\n(^٢) مسلم (١٤٨٠/ ٣٧) كتاب الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٣) أبو داود (٢٢٩٠).\n(^٤) \"الموطأ\" ص ٣٦٥، أبو داود (٢٣٠٠)، الترمذي (١٢٠٤)، النسائي ٦/ ١٩٩ (٣٥٢٨)، ابن ماجه (٢٠٣١).\n(^٥) \"المستدرك\" ٢/ ٢٠٨، \"صحيح ابن حبان\"١٠/ ٢٨ (٤٢٩٢).\n(^٦) \"شرح معاني الآثار\" ٣/ ٧٦.","vol":"25","page":522},{"text":"قال ابن حزم: في سند الأول زينب بنت كعب بن عجرة، وهي مجهولة ولم يرو حديثها غير سعد بن إسحاق بن كعب، وهو غير مشهور بالعدالة، مالك وغيره يقول: إسحاق بن سعد، وسفيان يقول: سعد (^١).\nقلت: زينب هذِه صحابية، ذكرها أبو إسحاق الطليطلي وابن فتحون في جملة الصحابه، قالا: وكانت تحت أبي سعيد الخدري. وأما ما ذكره عن سعد فإن جماعة قالوا: إن سفيان وهم في تسميته، وأن مالكًا هو المصيب في اسمه، ولهذا فإن الترمذي وغيره لما أخرجوه صححوه.\nوقال أبو عمر: هذا حديث معروف مشهور عند علماء الحجاز والعراق (^٢).\nوخرجه ابن الجارود في \"منتقاه\" أيضًا (^٣)،، ووثقه ابن المديني وصالح بن محمد، وذكره ابن حبان وابن خلفون في \"الثقات\" (^٤). وقال أبو عمر: ثقة لا يختلف في عدالته (^٥).\nفصل:\nقال الشافعي: عائشة ومروان بن الحكم وابن المسيب يعرفون أن حديث فاطمة إنما كان للشر، ويزيدُ ابن المسيب: استطالتها على أحمائها، وأنها كتمت في حديثها السبب؛ خوفًا أن يسمع ذلك سامع فيرى أن للمبتوتة أن تعتد حيث شاءت، كما ذهب إليه عطاء (^٦).\n_________\n(^١) \"المحلي\" ١٠/ ٣٠٢ وفيه: سفيان يقول: سعيد، ومالك وغيره يقولون: سعد.\n(^٢) \"التمهيد\" ٢١/ ٣١.\n(^٣) \"المنتقى\" ص ١٩١ (٧٦١).\n(^٤) \"الثقات\" ٦/ ٣٦٥.\n(^٥) \"التمهيد\" ٢١/ ٢٦.\n(^٦) \"الأم\" ٥/ ٢١٨.","vol":"25","page":523},{"text":"ولابن حزم من حديث هارون عن ابن إسحاق أحسبه عن محمد بن إبراهيم أن عائشة - ﵂ - قالت لفاطمة: إنما أخرجك هذا -تعني: اللسان- ثم قال: خبر ساقط لا حجة فيه؛ لأنه مشكوك في إسناده، ومنقطع فيما بين إبراهيم وعائشة؛ لأنه لم يسمع منها.\nوله من حديث كاتب الليث: حَدَّثَنَا الليث حدثني جعفر، عن إبراهيم، عن ابن الهرمز، عن أبي سلمة قال: كان محمد بن أسامة يقول: كان أسامة إذا ذكرت فاطمة شيئُا من ذلك -يعني انتقالها في عدتها- رماها (بما) (^١) في يده، ثم قال: وهذا ساقط؛ لأن كاتب الليث ضعيف جدًّا، ولو صح لما كان إلا إنكار أسامة لذلك، فهو كإنكار عائشة وعمر، وروى أبو صالح أيضًا، عن الليث، عن عقيل، عن ابن شهاب، عن أبي سلمة فذكر حديث فاطمة وفيه فأنكر الناس عليها ما كانت تحدث من خروجها من قبل أن تحل (^٢).\nقال الشافعي: وسنته - ﵇ - في فاطمة يدل على ما تأول ابن عباس في قوله: ﴿إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ [الطلاق: ١] هو البذَاءُ على أهل زوجها كما تأول إن شاء الله، ولم يقل لها - ﵇ -: اعتدي حيث شئت، ولكنه حصنها حيث رضي بقوله: اعتدي عند ابن أم مكتوم. إذ كان زوجها غائبًا ولم يكن له وكيل يحصنها (^٣). وفي أبي داوفى: قال ابن المسيب فوضعت على يدي ابن أم مكتوم (^٤).\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) \"المحلي\" ١٠/ ٢٩٤ - ٢٩٥، ٢٩٩.\n(^٣) \"الأم\" ٥/ ٢١٨.\n(^٤) \"أبو داود\" (٢٢٩٢).","vol":"25","page":524},{"text":"فصل:\nوقول البخاري: (ورواه ابن أبي الزناد) إلى آخره هو ثابت في بعض النسخ هنا وفي رواية أبي ذر أيضًا وفي أكثرها آخر الباب بعده، وقد أخرجه أبو داود عن سليمان بن داود: أنبا ابن وهب: أخبرني عبد الرحمن فذكره (^١).\nوهو ابن أبي الزناد عبد الرحمن بن عبد الله بن ذكوان.\nقال ابن حزم: هذا حديث باطل؛ لأنه من رواية ابن أبي الزناد، وهو ضعيف وأول من ضعفه جدًا مالكُ، قال: وهو يرد حديث ابن إسحاق؛ لأنه إن كان إخراجها من أجل لسانها فقد بطل هذا الذي علل به هنا: إنما كانت في مكان وحش (^٢).\nوفي مسلم من حديث هشام، عن أبيه، عن فاطمة قالت: قلت يا رسول الله، إن زوجي طلقني ثلاثًا، وأنا أخاف أن يقتحم علي. قال: فأمرها فتحولت (^٣).\nقال ابن حزم: فأمرها فتحولت. ليس من كلام رسول الله - ﷺ -، ولا من كلام فاطمة، فصح أنه من كلام عروة، ولا يخلو هذا الخبر من أن يكون لم يسمعه عروة من فاطمة فيكون مرسلًا، يوضحه ما رواه ابن أبي شيبة عن عروة قال: قالت فاطمة (^٤) فإن كان هذا هو أصل الخبر فهو منقطع أو يكون عروة سمعه منها، ولا حجة فيه أيضًا؛ لأنه ليس (فيه) (^٥) أن\n_________\n(^١) أبو \"داود\" (٢٢٩٢).\n(^٢) \"المحلي\" ١٠/ ٢٩٤.\n(^٣) \"مسلم\" (١٤٨٢) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٤) \"المصنف\" ٤/ ١٥٨ (١٨٨٣٢).\n(^٥) من (غ).","vol":"25","page":525},{"text":"رسول الله - ﷺ - قال: إنما آمرك بالتحول؛ من خوف الاقتحام (^١).\nفصل:\nقال الشافعي: لم أعلم مخالفًا فيما وصفت من نسخ نفقة المتوفى عنها وكسوتها سنة وأقل من سنة، ثم احتمل سكناها إذا كان مذكورا مع نفقتها فإنه يقع عليه اسم المتاع أن يكون منسوخًا في السنة وأقل منها كما كانت النفقة والكسوة منسوختين في السنة وأقل، واحتمل أن تكون نسخت في السنة وأثبتت في عدة المتوفى عنها حتى تنقضي بأصل هذِه الآية، أو تكون داخلة في جملة (المعتدات) (^٢).\nوإن الله يقول في المطلقات ﴿لَا تُخْرِجُوهُنَّ مِن بيُوتِهِنَّ﴾ فلما فرض في المعتدة من الطلاق والسكنى، فكانت المعتدة المتوفى عنها في معناها، احتملت أن يجعل لها السكنى فإنها في معنى المعتدات فإن كان هذا كذا فالسكنى لها في الكتاب منصوص أو في معنى المنصوص، وإن لم يكن هكذا ففرض السكنى لها في السنة (^٣).\nقال: والاختيار للورثة أن يسكنوها، فإن لم يفعلوا فقد ملكوا المال دونه (^٤).\nقال البيهقي: روي عن عمر وابنه ما يدل على وجوب السكنى لها.\nوقال الشافعي: بلغني عن محمد بن عبيد، عن إسماعيل عن الشعبي أن عليًّا - ﵁ - كان (يُرَحَّل) (^٥) المتوفى عنها لا ينتظر بها.\n_________\n(^١) \"المحلي\" ١٠/ ٢٩٩ - ٣٠٠.\n(^٢) في الأصل (المقدرات) والصحيح ما أثبتناه كما في \"الأم\" ٤/ ٢٨.\n(^٣) \"الأم\" ٤/ ٢٨.\n(^٤) \"الأم\" ٥/ ٢٠٩.\n(^٥) في الأصل: (يدخل) والمثبت من \"معرفة السنن والآثار\" ١١/ ٢١٥.","vol":"25","page":526},{"text":"وبلغني عن ابن مهدي، عن سفيان، عن فراس، عن الشعبي قال: نقل علي أم كلثوم بعد قتل عمر بسبع ليالٍ؛ لأنها كانت في دار الإمارة.\nوعن عائشة - ﵂ - أنها كانت تخرج المرأة وهي في عدتها من وفاة زوجها، وقيل: كانت الفتنة فلذلك أحجبت أختها من قبل طلحة.\nقال: وأنا مالك، عن هشام، عن أبيه في المرأة البدوية يتوفى عنها زوجها أنها (تنتوي) (^١) حيث (انتوى) (^٢) أهلها. وعن عبيد الله بن عبد الله مثله.\nقال: وأخبرنا مالك، عن يحيى بن سعيد، عن ابن المسيب أنه سئل عن المرأة يطلقها زوجها في بيت بكراء، على من الكراء؟ قال: على زوجها. قال: فإن لم يكن زوجها؛ قال: فعليها. قال: فإن لم يكن عندها؟ قال: فعلى الأمير (^٣).\nفصل:\nقال ابن حزم: لم يصح في وجوب السكنى للمتوفى عنها أثر أصلًا، والمنزل إنما يكون ملكًا للميت أو لغيره، فإن كان لغيره وهو مكرى أو مباح فقد بطل العقد بموته، وإن كان ملكًا للميت فقد صار للغرماء أو الورثة أو للوصية، فلا يحل لها ذلك؛ لما ذكرناه، وإنما لها منه مقدار ميراثها إن كانت وارثة فقط، وقد قال بقولنا ابن عباس وطاوس والشعبي وأبو الشعثاء وسالم وعمر بن عبد العزيز ويحيى بن سعيد الأنصاري.\n_________\n(^١) في الأصل: تثوي، والمثبت من \"الموطأ\" ص ٣٦٦، \"الأم\" ٥/ ٢١١.\n(^٢) في الأصل: يثوي، والمثبت من \"الموطأ\" ص ٣٦٦، \"الأم\" ٥/ ٢١١، وانظر معناها في \"النهاية\" ٥/ ٢٧٦.\n(^٣) \"معرفة السنن والآثار\" ١١/ ٢١٥ - ٢١٦.","vol":"25","page":527},{"text":"وعن الرُّبيع أنها لما اختلعت من زوجها أتى عمها معوذ زمن عثمان، فسأله أتنتقل؟ قال: نعم، قال: وإنما أوردنا هذا؛ لأن المختلعة عندهم طلاق بائن (^١).\nفصل:\nقال أيضًا: قول عمر - ﵁ - يجمع ثلاث معان: أما سنة رسول الله فهي بيد فاطمة ونحن نشهد بشهادة الله أنه لم يكن عند عمر في ذلك سنة غير عموم سكنى المطلقة فقط، وأما ما رواه عنه النخعي فلا التفات إليه؛ لأن إبراهيم لم يولد إلا بعد وفاته بسنتين، وأما كتاب الله فقد بينه إذ أتى به -كما تقدم- فهو حجة قاطعة لفاطمة؛ لأن فيها ﴿لَا تَدْرِي لَعَلَّ اللهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ [الطلاق: ١] قالت: فأي أمر يحدث بعد الثلاث.\nوأما قوله: (لا ندري أحفظت أم نسيت). فإن ما أمكن من النسيان على فاطمة فهو ممكن على عمر - ﵁ - كما نسي أمر اليتيم وشبهه.\nوليس جواز النسيان مانعًا من قبول رواية المعدَّل الذي افترض الله قبول روايته، ولو كان كذلك لوجب على أصول خصومنا ترك خبر الواحد جملة ورد شهادة كل شاهد في الإسلام بجواز نسيانه، وكذا القول في عمر لها: إن جئت بشاهدين يشهدان أنهما سمعا من رسول الله - ﷺ - إذ هم أول مخالف له. ولو لزم هذا في فاطمة للزم في غيرها.\nقال: وأما حديث إبراهيم عنه: سمعت رسول الله - ﷺ - يقول: \"لها السكنى والنفقة\" لو صح لما كانت فيه حجة؛ لأنه ليس فيه أن عمر\n_________\n(^١) \"المحلي\" ١٠/ ٢٨٣ - ٢٨٤.","vol":"25","page":528},{"text":"سمع رسول الله - ﷺ - يقول: للمطلقة ثلاثًا السكنى والنفقة، وقد يمكن أن يسمعه يقول: للمطلقة السكنى والنفقة. فيجعل ذلك على عمومه، وهذا لا يجوز؛ بل يجب استعمال ذلك مع حديث فاطمة ولا بد فيستثنى الأقل من الأكثر، ولا يجوز رد نص ثابت إلابنص ثابت لا بمشكلات لا تصح ومحتملات لا بيان فيها (^١).\nوروى ابن عبد البر في \"استذكاره\" عن الشعبي أنه قيل له: إن عمر لم يصدق فاطمة فقال: ألا تصدق امرأة فقيهة نزل بها هذا الأمر (^٢).\nوقول مروان بن الحكم في \"صحيح مسلم\": لم نسمع هذا الحديث إلا من امرأة، سنأخذ بالعصمة التي وجدنا الناس عليها (^٣).\nقال ابن حزم: لو أن مروان مع هذا الورع حيث فعل ما فعل كان خيرًا له، وفاطمة هذِه من المهاجرات الأول، وخبرها هذا صحيح كالشمس، ولم نجد لأحد خلافه (^٤).\nفصل:\nزعم بعض الحنفيين أن قوله تعالى: في ﴿أسْكِنُوهُنَّ﴾ الآية يتضمن الدلالة على وجوب نفقة المبتوتة من وجوه ثلاثة:\nأحدها: إن السكنى لما كانت حقًا في مال الزوج، وقد أوصاها الله بنص القرآن، فكانت الآية الكريمة قد تناولت المبتوتة والرجعية اقتضى ذلك وجوب النفقة؛ لأنها حق في مال.\n_________\n(^١) \"المحلي\" ١٠/ ٢٩٦ - ٢٩٨، بتصرف.\n(^٢) \"الاستذكار\" ١٨/ ٧٢ - ٧٣.\n(^٣) \"مسلم\" (١٤٨٠)، كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.\n(^٤) \"المحلي\" ١٠/ ٢٩٩ - ٣٠١، بتصرف.","vol":"25","page":529},{"text":"ثانيها: إن المضارة تقع في النفقة كهي في السكنى.\nثالثها: إن التضييق قد يكون في النفقة أيضًا، فعليه أن ينفق عليها ولا يضيق عليها فيها. وقوله تعالى: ﴿وَإِنْ كُنَّ أُولَاتِ حَمْلٍ﴾ [الطلاق: ٦] انتظمت فيها المبتوتة والرجعية.\nثم لا تخلو هذِه النفقة إما أن يكون وجوبها لأجل الحمل أو لأجل أنها محبوسة في بيته والأول باطل؛ لأنها لو كانت لأجل الحمل لوجب إذا كان للحمل مال أن ينفق عليه من ماله كما أن نفقة الصغير في مال نفسه، وأيضًا كان يجب في الطلاق الرجعي نفقة الحامل إذا كان له مال في ماله لنفقته بعد الولادة.\nوكان يجب أن تكون نفقة الحامل المتوفى عنها زوجها في نصيب الحمل من الميراث، فلما اتفق الجميع على أن النفقة في مال الزوج بطل أن يكون وجوب النفقة لأجل الحمل، وتعين أن يكون لأجل أنها محبوسة، وهذِه العلة موجودة في المبتوتة.\nفإن قيل: فما فائدة تخصيص الحامل بالذكر في إيجاب النفقة؛ قيل له: قد دخلت فيه المطلقة الرجعية، ولم يمنع ذلك وجوب النفقة لغير الحامل، فكذلك في المبتوتة، وإنما ذكر الحمل؛ لأن مدته قد تطول وقد تقصر، فأراد إعلامنا بوجوب النفقة مع طول المدة التي هي في العادة أطول من مدة الحيض (^١). وقال الطحاوي: أجمعوا أن قوله تعالى: ﴿لَعَلَّ اللهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ أن الأمر هو الرجعة ثم قال: ﴿أَسْكِنُوهُنَّ﴾ إلى قوله: ﴿وَلَا يَخْرُجْنَ﴾ يعني: في العدة، ولم يفرق تعالى بين المطلقة للسنة التي لا رجعة\n_________\n(^١) انظر: \"أحكام القرآن للجصاص\" ٣/ ٦٨٧ - ٦٨٨ بتصرف.","vol":"25","page":530},{"text":"عليها، وبين المطلقة للسنة التي عليها الرجعة، فلما روت فاطمة عن سيدنا رسول الله - ﷺ - قال: \"إنما السكنى لمن له الرجعة عليها\"، قال عمر: لا ندع كتاب ربنا؛ لأن روايتها مخالفة له (^١) وسنة نبينا يعني: ما أسلفنا من روايته، ولما روي أنها استطالت على أحمائها، فكانت سبب النقلة من جهتها كالناشز.\nفصل:\nنقل ابن التين عن مالك في قوله تعالى: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ﴾ أنه لكل مطلقة. قال: وقيل النساء اللواتي هن أزواج، راجع إلى قوله: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ﴾ ويدخل فيه من لم يبت طلاقها. قال قتادة: هو من لم تطلق ثلاثًا خاصة.\nواستدل بقوله تعالى: ﴿لَعَلَّ اللَّهَ يُحْدِثُ﴾ وهو من جهة الترويج، هذا لا يكون للمبتوتات. قيل: لا يلزم ذلك لجواز أن يكون المعنى ﴿لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ من النسخ، أو يكون على الخصوص لمن لم تبن.\nفصل:\nقال عكرمة: كان ابن عباس يقرأ في مصحف أبي (إلا أن يفحشن عليكم) (^٢) ويقويه قول عائشة لفاطمة: (ألا تتقي الله). أي: فأنت تعلمي لم أخرجت، وهو معنى قولها في الباب: (أما إنه ليس لها خير في ذكر هذا الحديث).\nوقال بعضهم: كل فاحشة لم يذكر معها في القرآن (مبينة) فهي الزنا، فإن نعتت بها فهي: البذاءة في اللسان. وعن ابن عباس: الزنا وهو أن\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ٧٠، بتصرف.\n(^٢) عزاه في \"الدر المنثور\" ٦/ ٣٥٢ إلى عبد بن حميد.","vol":"25","page":531},{"text":"ترى فتخرج فيقام عليها الحد. وهو قول زيد بن أسلم. وقال ابن عمر والضحاك: إنها خروجها من بيتها.\nفصل:\nنقل ابن التين أيضًا عن مالك أن قوله ﴿أَسْكِنُوهُنَّ﴾ هو لكل مطلقة، وقيل: لغير من طلقت ثلاثًا.\nفصل:\nوالوجد في الآية -بالضم-: السعة. وقرأ الأعرج بالفتح قيل: هو لحن؛ لأن الوجد -بالضم-: الغنى، وبالفتح: الحزن والحب والعطف. والمراد بالتضييق عليهن في المسكن، قاله مجاهد (^١).\nفصل:\nوقول عائشة - ﵂ - لمروان: (اتق الله وارددها إلى بيتها). معناه: أنها أنكرت على مروان إخراج المطلقة من بيتها؛ حتى تتم عدتها.\nوقول مروان (في) (^٢) حديث سليمان: إن عبد الرحمن غلبني. أي: بالحجة؛ لأنه احتج بالشر الذي كان بينها، فكانت كفاطمة بنت قيس.\nوفيه: موعظة الإمام وأنه إذا تبين له الحق فيما حكم فيه لا يرجع إلى قول غيره. وقول عائشة: (لا يضرك أن لا تذكر حديث فاطمة) تقول: إنها خصت بعذر فاحتج مروان بالعذر وهو بذاءة اللسان موجود في هذين.\nوقال ابن وضاح: إنما اعتدت في غيره؛ لأن البيت لم يكن لزوجها.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٨٢.\n(^٢) زيادة من \"البخاري\" يقتضيها السياق.","vol":"25","page":532},{"text":"وقولها لقاطمة: (ألا تتقي الله). يعني: في قولها: لا سكنى ولا نفقة. قال الخطابي: وفي حديثها: أن لها السكنى. يريد: اعتدادها عند ابن أم مكتوم، ثم إنه ذهب عليها معرفة السبب في نقلها فتوهمت إبطال سكناها فقالت عند ذلك لم يجعل لي النفقة ولا السكنى، فكان إخبارها عند أحد الأمرين علمًا، وعن الآخر وهمًا، وهو السكنى وبين ذلك ابن المسيب أنها كانت لَسِنَةً استطالت على أحمائها -كما سلف- فنقلت لذلك (^١).\n_________\n(^١) \"معالم السنن\" بتصرف ٣/ ٢٤٤","vol":"25","page":533},{"text":"<span data-type='title' id=toc-3254>٤٢ - باب الْمُطَلَّقَةِ إِذَا خُشِيَ [عَلَيْهَا] (^١) فِي مَسْكَنِ زَوْجِهَا أَنْ يُقْتَحَمَ عَلَيْهَا، أَوْ تَبْذُوَ عَلَى أَهْلِهَا بِفَاحِشَةٍ</span>\n٥٣٢٧، ٥٣٢٨ - وَحَدَّثَنِي حِبَّانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ أَنْكَرَتْ ذَلِكَ عَلَى فَاطِمَةَ. [انظر: ٥٣٢١، ٥٣٢٢ - مسلم: ١٤٨١ - فتح ٩/ ٤٨١].\nحَدَّثَنَا حبان -أي: بكسر الحاء- ثنا عَبْدُ اللهِ، أنَا ابن جُرَيْجٍ، عَنِ ابن شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ - ﵂ - أَنْكَرَتْ ذَلِكَ عَلَى فَاطِمَةَ. زاد ابن أبي الزناد إلى آخر ما سلف.\nوالوحش -بفتح الواو وإسكان الحاء-: الخلاء الذي لا ساكن به.\nوقوله: (أو تبذو). كذا هو في الأصول من البذاءة بالذال المعجمة، فذكره ابن التين بلفظ: أو تبذو وقال: هو مهموز من بذأت يقال: هو بذيء اللسان، وبذأت عليه إبذاء. ولم يذكر في الباب ما ترجم له وهو البذاءة، وكأنه قاسه على خوف الاقتحام، وقد سلف أيضًا أنه كان بها بذاءة.\nروي عن عائشة - ﵂ - أنها قالت لها: (إنما أخرجك هذا اللسان). ذكره إسماعيل، عن ابن إسحاق، عن محمد بن إبراهيم، عن عائشة (^٢). وقد روي مثل هذا عن ابن عباس أنه قال: الفاحشة المبينة: النشوز وسوء الخلق وأن تبذو عليهم، فإذا بذت فقد جل لهم إخراجها (^٣).\n_________\n(^١) من \"اليونينية\" طبعة طوق النجاة\n(^٢) ذكره ابن حزم في \"المحلي\" ١٠/ ٢٩٤.\n(^٣) رواه ابن أبي حاتم في \"التفسير\" ٣/ ٩٠٤ (٥٠٤٠).","vol":"25","page":534},{"text":"وروى الحارث بن أبي أسامة، عن يزيد بن هارون، عن عمرو بن ميمون بن مهران، عن أبيه، عن سعيد بن المسيب أنها استطالت على أحمائها وآذتهم بلسانها (^١). روي عن ابن عمر أنه قال: خروجهن من بيوتهن فاحشة (^٢). وقد سلف، وهو قول الشعبي (^٣).\nقال إسماعيل: ذهب كل واحد من هؤلاء إلى غير مذهب صاحبه، غير أنه إذا قيل: فاحشة مبينة دل أنه شيء يكون بعضه أبين من بعض، وأما الزنا وغيره من الحدود، فإنما هو حد محدود إذا بلغه الإنسان كان زانيًا.\nوأما غير ذلك من الشر الذي يقع بين الرجل وامرأته، فإن بعضه أكثر من بعض، ويحتاج فيه إلى اجتهاد الرأي، فإن كان شرًّا لا يطمع في صلاحه بينهم، انتقلت المرأة إلى مسكن غيره، فأما الزنا فليس فيه اجتهاد رأي.\nوأما من قال أن خروجها فاحشة فهو جائز في كلام العرب، غير أن الأظهر أن خروجها بعد الفاحشة، والله أعلم بإرادته. وإن كان ما حكي من قراءة أبي بن كعب السالفة محفوظًا، فهو حجة قوية.\nوما رواه البخاري، عن عائشة - ﵂ - أنها كانت في مكان وحش فخيف عليها، يشبه قول مالك وغيره في البدوية المعتدة أنها تنتوي مع أهلها حيث (انتووا) (^٤)، وقد سلف.\n_________\n(^١) رواه البيهقي ٧/ ٤٣٣ من طريق عمرو بن ميمون، عن أبيه عن سعيد.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٧٢، الحاكم ٢/ ٤٩١ - ٤٩٢، البيهقي ٧/ ٤٣١.\n(^٣) رواه ابن أبي شيبة ٤/ ١٩٥ (١٩٢٠٠).\n(^٤) في الأصل: ايتووا، والمثبت الموافق لما روي عن مالك في \"الموطأ\".","vol":"25","page":535},{"text":"قال المهلب: وإن صحت الرواية أنها أخرجت من أجل البذاء. ففيه دليل أنه يجوز إخراج الرجل المؤذي لجيرانه وتباع الدار عليه ويسقط حق سكناه (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٤٩٨ - ٤٩٩.","vol":"25","page":536},{"text":"<span data-type='title' id=toc-3255>٤٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ﴾ [البقرة: ٢٢٨]</span>\nمِنَ الْحَيْضِ والحمل.\n\n٥٣٢٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: لَمَّا أَرَادَ رَسُولُ اللهِ - ﷺ - أَنْ يَنْفِرَ، إِذَا صَفِيَّةُ عَلَى بَابِ خِبَائِهَا كَئِيبَةً، فَقَالَ لَهَا: «عَقْرَى -أَوْ حَلْقَى- إِنَّكِ لَحَابِسَتُنَا أَكُنْتِ أَفَضْتِ يَوْمَ النَّحْرِ؟». قَالَتْ: نَعَمْ. قَالَ: «فَانْفِرِي إِذًا». [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح ٩/ ٤٨١].\nثم ذكر حديث عائشة - ﵂ - لَمَّا أَرَادَ رَسُولُ اللهِ - ﷺ - أَنْ يَنْفِرَ، إِذَا صَفِيَّةُ عَلَى بَابِ خِبَائِهَا كَئِيبَةً، فَقَالَ \"ما لها عَقْرى (^١) حَلْقَى إِنَّكِ لَحَابِسَتُنَا أَكُنْتِ أَفَضْتِ يَوْمَ النَّحْرِ؟ \". قَالَتْ: نَعَمْ. قَالَ: \"فَانْفِرِي إِذًا\".\nالشرح:\nأما الآية فقال أبي بن كعب: إن من الأمانة أن المرأة اؤتمنت على فرجها (^٢). وقال ابن عباس وابن عمر: لا يحل لها إن كانت حاملًا أن تكتم حملها، ولا يحل لها إن كانت حائضًا أن تكتم حيضها. يعني: المطلقة (^٣).\n_________\n(^١) بعدها في الأصل علامة تشير للهامس، وبهامشها كتب: (أو) وأشار إلى أنها نسخة.\n(^٢) رواه سعيد بن منصور في \"سننه\" ١/ ٣١٠ (١٣١٢)، والطبري في \"تفسيره\" ١٠/ ٣٤٠ (٢٨٦٩١)، والبيهقي ٧/ ٤١٨ من طريق الأعمش، عن مسلم بن صبيح، عن مسروق، عن أبي. ورواه الحاكم ٢/ ٤٢٢ من هذا الطريق مع إسقاط مسلم بن صبيح.\n(^٣) أما أثر ابن عباس فرواه ابن أبي شيبة ٤/ ١٨٤ (١٩٠٩٦)، وأما أثر ابن عمر فرواه الطبري ٢/ ٤٦٠ (٤٧٣٨).","vol":"25","page":537},{"text":"قال الزهري: لتنقضي العدة فلا يملك الزوج الرجعة إذا كانت له.\nوقال مجاهد: وذلك في بغض المرأة زوجها وحبه.\nوقال قتادة: إن كانت المرأة تكتم حملها فتذهب به إلى رجل آخر مخافة الرجعة فنهى الله عن ذلك، وتقدم [ما] فيه (^١).\nقال إسماعيل: وهذِه الآية تدل أن المرأة المعتدة مؤتمنة على رحمها من الحيض والحمل، فإن قالت: قد حضت، كانت مصدقة، وإن قالت: قد ولدت، فكانت مصدقة إلا أن تأتي من ذلك بما يعرف كذبها فيه، وكذلك كل مؤتمن فالقول قوله قال الله تعالى في آية الدين: ﴿فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا﴾ [البقرة: ٢٨٢] فوعظ الذي عليه الحق حين جعل القول قوله كما وعظت المرأة حين جعل القول قولها.\nوقول أبي بن كعب، يدل على ذلك. وقال سليمان بن يسار: لم نؤمر أن نفتح النساء فننظر إلى فروجهن لنعلم صدق قولهن، ولكن كل ذلك إليهن إذ كن مؤتمنات (^٢).\nوأما حديث عائشة - ﵂ - فسلف في الطهارة وغيرها وهو شاهد لتصديق النساء فيما يدعينه من الحيض والحمل دون شهادة القوابل، وكذلك الإماء، ألا ترى أنه - ﵇ - أراد أن يحبس المسلمين كلهم بما ذكرت صفية من حيضها، ولم يمتحن ذلك عليها ولا أكذبها.\n_________\n(^١) روى هذِه الآثار الطبري ٢/ ٤٦٠، ٤٦١، ٤٦٢، (٤٧٣١، ٤٧٤٧، ٤٧٥٥).\n(^٢) \"شرح ابن بطال\" ٧/ ٤٩٩ - ٥٠٠.","vol":"25","page":538},{"text":"وقد روى ابن أبي شيبة في \"مصنفه\" معنى هذا عن علي بن أبي طالب، وأبي بن كعب، وعبد الله بن عمرو، وعبيد بن عمير، وسليمان ابن يسار (^١).\nوفيه: أن طواف الوداع على الحائض لا يجب، وقد سلف في الحيض اختلاف العلماء في أقل ما تصدق فيه المرأة من انقضاء عدتها.\nومعنى: كئيبة: محزونة سيئة الحال، ومعنى \"عقرى حلقى\" عقرها الله وحلقها أي: أصابها بوجع في حلقها، كما يقال: حلق رأسه. وقال الأصمعي: يقال (للأمر) (^٢) يعجب منه ذلك (^٣).\nوقال أبو عمرو: يقال للمرأة ذلك إذا كانت مشئومة مؤذية. وقيل: العرب تقول ذلك لمن دهمه أمر وهو بمعنى الدعاء، لكنه جرى على لسانهم من غير قصد إليه (^٤)، وروي بالتنوين فيهما يجعلونهما مصدرين، وهذا هو المعروف في اللغة، وأهل الحديث على ترك التنوين. ومن مواضع التعجب قول أم الصبي الذي تكلم: عقرى (^٥).\n_________\n(^١) \"المصنف\" ٤/ ٢٠٥ - ٢٠٦ (١٩٢٨٤ - ١٩٢٨٨).\n(^٢) في الأصول: للمرء، والمثبت من \"النهاية\".\n(^٣) انظر: \"النهاية في غريب الحديث\" ١/ ٤٢٨.\n(^٤) انظر: \"أعلام الحديث\" ٢/ ٨٦٠ - ٨٦١.\n(^٥) انظر: \"النهاية في غريب الحديث\" ١/ ٤٢٨.","vol":"25","page":539},{"text":"<span data-type='title' id=toc-3256>٤٤ - باب ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ﴾ [البقرة: ٢٢٨]</span>\nأي: فِي الْعِدَّةِ، وَكَيْفَ يُرَاجِعُ الْمَرْأَةَ إِذَا طَلَّقَهَا وَاحِدَةً أَوْ ثِنْتَيْنِ؟\n\n٥٣٣٠ - حَدَّثَنِى مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا يُونُسُ، عَنِ الْحَسَنِ قَالَ: زَوَّجَ مَعْقِلٌ أُخْتَهُ، فَطَلَّقَهَا تَطْلِيقَةً. [انظر: ٤٥٢٩ - فتح ٩/ ٤٨٢].\n\n٥٣٣١ - وَحَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، حَدَّثَنَا الْحَسَنُ، أَنَّ مَعْقِلَ بْنَ يَسَارٍ كَانَتْ أُخْتُهُ تَحْتَ رَجُلٍ فَطَلَّقَهَا، ثُمَّ خَلَّى عَنْهَا حَتَّى انْقَضَتْ عِدَّتُهَا، ثُمَّ خَطَبَهَا، فَحَمِىَ مَعْقِلٌ مِنَ ذَلِكَ أَنَفًا فَقَالَ: خَلَّى عَنْهَا وَهْوَ يَقْدِرُ عَلَيْهَا، ثُمَّ يَخْطُبُهَا فَحَالَ بَيْنَهُ وَبَيْنَهَا، فَأَنْزَلَ اللهُ: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ﴾ [البقرة: ٢٣٢] إِلَى آخِرِ الآيَةِ، فَدَعَاهُ رَسُولُ اللهِ - ﷺ - فَقَرَأَ عَلَيْهِ، فَتَرَكَ الْحَمِيَّةَ وَاسْتَقَادَ لأَمْرِ اللهِ. [انظر: ٤٥٢٩ - فتح ٩/ ٤٨٢].\n\n٥٣٣٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ بْنِ الْخَطَّابِ - ﵄ - طَلَّقَ امْرَأَةً لَهُ وَهْىَ حَائِضٌ تَطْلِيقَةً وَاحِدَةً، فَأَمَرَهُ رَسُولُ اللهِ - ﷺ - أَنْ يُرَاجِعَهَا، ثُمَّ يُمْسِكَهَا حَتَّى تَطْهُرَ، ثُمَّ تَحِيضَ عِنْدَهُ حَيْضَةً أُخْرَى، ثُمَّ يُمْهِلَهَا حَتَّى تَطْهُرَ مِنْ حَيْضِهَا، فَإِنْ أَرَادَ أَنْ يُطَلِّقَهَا فَلْيُطَلِّقْهَا حِينَ تَطْهُرُ مِنْ قَبْلِ أَنْ يُجَامِعَهَا، فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ اللهُ أَنْ تُطَلَّقَ لَهَا النِّسَاءُ. وَكَانَ عَبْدُ اللهِ إِذَا سُئِلَ عَنْ ذَلِكَ قَالَ لأَحَدِهِمْ: إِنْ كُنْتَ طَلَّقْتَهَا ثَلَاثًا فَقَدْ حَرُمَتْ عَلَيْكَ، حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ. وَزَادَ فِيهِ غَيْرُهُ عَنِ اللَّيْثِ: حَدَّثَنِي نَافِعٌ: قَالَ ابْنُ عُمَرَ: لَوْ طَلَّقْتَ مَرَّةً أَوْ مَرَّتَيْنِ، فَإِنَّ النَّبِيَّ - ﷺ - أَمَرَنِي بِهَذَا. [انظر: ٤٩٠٨ - مسلم: ١٤٧١ - فتح ٩/ ٤٨٢].\n\nثم ساق عن الحَسَنِ قَالَ: زَوَّجَ مَعْقِلٌ أُخْتَهُ، فَطَلَّقَهَا تَطْلِيقَةً.\nوعن سعيد -وهو ابن أبي عروبة اليشكري- عن قتادة قال: أنا","vol":"25","page":540},{"text":"الحَسَنُ، أَنَّ مَعْقِلَ بْنَ يَسَارٍ كَانَتْ أُخْتُهُ تَحْتَ رَجُلٍ فَطَلَّقَهَا، ثُمَّ خَلَّى عَنْهَا حَتَّى انْقَضَتْ عِدَّتُهَا، ثُمَّ خَطَبَهَا، فَحَمِيَ مَعْقِلٌ مِنَ ذَلِكَ أَنَفًا فَقَالَ: خَلَّى عَنْهَا وَهْوَ يَقْدِرُ عَلَيْهَا، ثُمَّ يَخْطُبُهَا فَحَالَ بَيْنَهُ وَبَيْنَهَا، فَأَنْزَلَ اللهُ: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ﴾ [البقرة: ٢٣٢] إِلَى آخِرِ الآيَةِ، فَدَعَاهُ رَسُولُ اللهِ - ﷺ - فقَرَأَ عَلَيْهِ، فَتَرَكَ الحَمِيَّةَ وَاسْتَقَادَ لأَمْرِ اللهِ.\nوقد سلف في التفسير.\nثم ساق حديث ابن عمر في طلاقه زوجته وهي حائض وقد سلف.\nوَكَانَ عَبْدُ اللهِ إِذَا سُئِلَ عَنْ ذَلِكَ قَالَ لأَحَدِهِمْ: إِنْ كُنْتَ طَلَّقْتَهَا ثَلَاثًا فَقَدْ حَرُمَتْ عَلَيْكَ حَتَّى تَنْكِحَ زَوْجًا غَيْرك. وَزَادَ فِيهِ غَيْرُهُ عَنِ اللَّيْثِ: حَدَّثَنِي نَافِعٌ: قَالَ ابن عُمَرَ: لَوْ طَلَّقْتَ مَرَّةً أَوْ مَرَّتَيْنِ، فَإِنَّ النَّبِيَّ - ﷺ - أَمَرَنِي بهذا.\nثم ترجم عليه:","vol":"25","page":541},{"text":"<span data-type='title' id=toc-3257>٤٥ - باب مُرَاجَعَةِ الْحَائِضِ</span>\n٥٣٣٣ - حَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ، حَدَّثَنِي يُونُسُ بْنُ جُبَيْرٍ: سَأَلْتُ ابْنَ عُمَرَ: فَقَالَ: طَلَّقَ ابْنُ عُمَرَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَسَأَلَ عُمَرُ النَّبِيَّ - ﷺ - فَأَمَرَهُ أَنْ يُرَاجِعَهَا، ثُمَّ يُطَلِّقَ مِنْ قُبُلِ عِدَّتِهَا، قُلْتُ: فَتَعْتَدُّ بِتِلْكَ التَّطْلِيقَةِ؟ قَالَ: أَرَأَيْتَ إِنْ عَجَزَ وَاسْتَحْمَقَ.\nومعنى ﴿أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ﴾ أي: في العدة كما سلف، وهو قول النخعي وقتادة ومجاهد (^١). والمراجعة مراجعة في العدة على حديث ابن عمر، ومراجعة بعدها على حديث معقل. وقام الإجماع على أن المرء إذا طلق زوجته الحرة -وكان دخل بها- تطليقة واحدة أو تطليقتين، أنه أحق برجعتها؛ حتى تنقضي عدتها وإن كرهت المرأة.\nوقد قال المفسرون في الآية المذكورة أنه الرجعة، ولذلك كان ابن عمر يقول: لو طلقت مرة أو مرتين خشية أن يبدو لي في مراجعتها وهو قد بت طلاقها فلا يمكنه، فإن لم يراجعها المطلق للسنة حتى انقضت عدتها فهي أحق بنفسها، فتصير أجنبية منه لا تحل إلا بخطبة ونكاح مستأنف بولي وإشهاد ليس على سنة المراجعة، وهذا إجماع، وعلى هذا جاء حديث معقل بن يسار؛ ألا ترى أن زوج أخته لو راجعها في العدة كان أملك بها، فلما انقضت عدتها وصارت أجنبية منه أحب مراجعتها فعضلها أخوها ومنعها نكاحه، ولم يجز له عضلها (إلا) (^٢) (إن كان ذلك) (^٣) مباحًا، ولم يجز لزوجها أن يردها بعد ذلك إلا بنكاح جديد وصداق وإشهاد.\n_________\n(^١) رواها الطبري في \"تفسيره\" ٢/ ٤٦٥.\n(^٢) كلمة يقتضيها السياق.\n(^٣) في الأصول: إن ذلك كان، والمثبت هو الصواب كما في \"شرح ابن بطال\".","vol":"25","page":542},{"text":"هذا معنى حديث معقل هنا.\nوأما حديث ابن عمر: ففيه خلاف هذا المعنى؛ وذلك أنه - ﵇ - أمره بمراجعتها في تلك الحيضة التي طلقها فيها، ولم يذكر في الحديث أنه احتاج إلى صداق ولا ولي؛ من أجل أنه - ﵇ - حين أمره بارتجاعها لم يذكر رضاها ولا رضي وليها؛ لأنه إنما يرد من لم تقطع عصمته منها، ولو احتيج إلى ذلك لم يكن ابن عمر المأمور بذلك وحده دون المرأة والولي، فكان هذا حكمًا في كل من راجع في العدة أنه لا يلزمه شيء من أحكام النكاح غير الإشهاد على المراجعة فقط -على خلاف فيه، أعنى: الإشهاد- وهذا إجماع من العلماء، وإنما لم يلزمه شيء من فروض النكاح؛ لأنه -المطلق للسنة- لم يدخل على نكاحه ما ينقضه، وإنما أحدث فيه ثلمة. فإذا راجعها في العدة فقد سدها.\nويشهد لهذا المعنى قوله تعالى: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ﴾ يعني: في العدة ﴿إِنْ أَرَادُوا إِصْلَاحًا﴾ [البقرة: ٢٢٨] يعني: الرجعة، فجعل لهم الرجعة دون استئذان النساء ودون اشتراط شيء من فروض النكاح.\nولم يختلف العلماء في السنة في المراجعة أن تكون بالإشهاد عليها؛ لأنه تعالى قال: ﴿فَأَمْسِكُوهُنَّ﴾ [الطلاق: ٢] دون ذكر الإشهاد فيها، ولم يذكره في النكاح ولا في الطلاق فقال في الرجعة ميم ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ﴾ [الطلاق: ٢] واختلفوا فيما يكون به مراجعًا: فقالت طائفة: إذا جامعها فقد راجعها، روي ذلك عن سعيد بن المسيب وعطاء وطاوس، وهو قول الأوزاعي.\nوقال مالك وإسحاق: إذا وطئها في العدة -وهو يريد الرجعة- وجهل أن يشهد فهي رجعة، وينبغي للمرأة أن تمنعه الوطء حتى يشهد.","vol":"25","page":543},{"text":"وقال ابن أبي ليلى: إذا راجع ولم يشهد صحت الرجعة. وقال الشافعي: لا تكون رجعة إلا بالكلام أن يقول: راجعتك. وهو قول أبي ثور، فإن جامعها بنية المراجعة أو دونها فلا رجعة، ولها عليه مهر المثل (^١).\nواستشكل (^٢)؛ لأنها في حكم الزوجات، فكيف يجب مهر؟ وعند أبي حنيفة والثوري: إن لمسها أو نظر إلى فرجها بشهوة من غير قصد المراجعة فهي رجعة، وينبغي أن يشهد (^٣). ولم يختلفوا فيمن باع جارية بالخيار ثم وطئها في أيام الخيار أنه قد ارتجعها بذلك إلى ملكه، واختار نقض البيع، وللمطلقة الرجعية حكم هذا.\nفرع:\nقال ابن المنذر: اختلف في مراجعة الحائض: فقال مالك: ومن طلقها وهي حائض أو نفساء أجبر على رجعتها. وقال الكوفيون: ينبغي له أن يراجعها، وهو قول أبي ثور.\nوقال الشافعي: لا يجبر على رجعتها. قال ابن المنذر: ويشبه أن تكون حجة من أجبره عليها قوله - ﵇ - لعمر: \"مره فليراجعها\". وأمره فرض (^٤).\n_________\n(^١) انظر هذِه المسألة في: \"مختصر اختلاف العلماء\" ٢/ ٣٨٨ - ٣٨٩، \"الإشراف\" ١/ ٢٧٦ - ٢٧٧.\n(^٢) هو قول الشافعي وسماه في \"شرح ابن بطال\" وحذف المصنف اسمه؛ لأنه شافعي، وكلمة (استشكل) وقعت في \"شرح ابن بطال\": ليس بصواب. فغير المصنف صياغتها لما ذكرنا.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٨٨.\n(^٤) \"الإشراف\" ١/ ٢٨١.","vol":"25","page":544},{"text":"فرع:\nالطلاق الرجعي عندنا يحرم الوطء، وخولف فيه، وتتزوج البائن في عدته بعدها، لا البائن بالثلاث إلا بشرط. والتزويج عندهم ليس رجعة؛ لأنه لغو، والوطء بناء عليه، فإن (حنّ) (^١) بعد ثم راجعها بفعل أو قول اختلف فيه أشياخهم على أقوال: لا، نعم، يصح بالفعل دون القول. قالوا: فإن وطئها في دبرها فليس برجعة. والفتوى نعم. فإن أجاز المطلق مراجعة الفضولي صح.\nفصل:\nفي \"مصنف ابن أبي شيبة\"، عن جابر بن زيد، إذا راجع في نفسه فليس بشيء قال: فإن طلقها ثم لم يخبرها بالرجعة حتى تنقضي العدة، فتزوجت ودخل بها الثاني، فلا شيء له.\nوقال علي: إذا طلقها وأشهد على رجعتها فهي امرأته، أعلمها أو لم يعلمها، دخل بها الثاني أو لم يدخل. وقال عمر: إن أدركها قبل أن تتزوج فهو أحق بها. وفي لفظ: ما لم يدخل بها الثاني.\nوعن ابن المسيب في رجل طلق امرأته ثم بعث إليها بالرجعة فلم تأتها الرجعة حتى تزوجت قال: بانت منه، فإن أدركتها الرجعة قبل أن تتزوج فهي امرأته (^٢). وعن إبراهيم: إذا ادعى الرجعة بعد انقضاء العدة فعليه البينة. وقال الزهري: لم يصدق وإن جاء ببينة.\nوقال ابن عباس: إن قال بعد انقضائها قد راجعتك، لم يصدق. قال هو وإبراهيم: فإن طلق سرًّا راجع سرًّا.\n_________\n(^١) في الأصل: حرن.\n(^٢) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٤/ ١٦٤ - ١٦٥.","vol":"25","page":545},{"text":"قال عبد الله: فتلك رجعة، وإن واقع فلا بأس، فإن طلق علانية وراجع أشهد على رجعته (^١).\nفصل:\nفي حديث معقل دليل على أنه ليس للمرأة أن تنكح بغير إذن وليها، وأنه إذا عضلها فللسلطان أن يسأله ما الذي يحمله على عضلها ولا يفتأت عليه فيزوجها بغير أمره؛ حتى يعرف معنى فعله؛ فربما عضلها لأمر إن تم عليه كانت (فيه) (^٢) غضاضة عليه في عرضه؛ ألا ترى أنه - ﵇ - ضم معقلًا إلى العقد عليها بعد أن ثبت عضله لها ولم يعقد لها - ﵇ - دونه.\nففيه حجة للجمهور أن الولي من شرط النكاح، وقد سلف إيضاحه، وقال أبو عبيد: هذِه الآية التي نزلت في قصة معقل هي الأصل عندنا في نكاح الأولياء؛ لأنه لو لم يكن لهم فيه حظ ما كان لنهيهم عن عضلهن معنى (^٣).\nفصل:\nقوله في حديث معقل: (فحمي معقل من ذلك أنفًا). أي: أبى من فعله وأنف، وحمِي -بكسر الميم- على وزن علم.\nوقوله: (فترك الحمية واستراد لأمر الله). كذا في أصل الدمياطي (استراد) أي: رجع وَلَانَ واْنَقاد.\nوذكره ابن التين بلفظ: فاستقاد. وقال: كذا وقع عند الشيخ أبي الحسن بتشديد الدال والألف. ولا يتبين لي وجهه؛ لأن ألف المفاعلة\n_________\n(^١) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٤/ ١٩٥ - ١٩٧.\n(^٢) من (غ).\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٥٠٤.","vol":"25","page":546},{"text":"لا تجتمع (مع) (^١) سين الاستفعال قال: وعند أبي ذر: فاستقاد لأمر الله. أي أذعن وطاع، وهو بين.\nفصل:\nحديث ابن عمر - ﵄ - قال على أن الأقراء: الأطهار، وذكره ابن التين بلفظ: فأمره - ﵇ - أن يراجعها ثم يطلق من قبل عدتها.\nولم يذكره البخاري كذلك، ثم قال: فيه رد على أبي حنيفة في قوله الأقراء: الحيض، فإنّ (قُبُل) بضم القاف والباء: هو أول عدتها، وهي حالة تعتد بها من العدة وهي فيها طاهر يدل أن الأقراء: الأطهار.\n_________\n(^١) في الأصل: من، ولعل الصواب ما أثبتناه، والله أعلم.","vol":"25","page":547},{"text":"<span data-type='title' id=toc-3258>٤٦ - باب تُحِدُّ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا</span>\nوَقَالَ الزُّهْرِيُّ: لَا أَرَى أَنْ تَقْرَبَ الصَّبِيَّةُ الْمُتَوَفَّى عَنْهَا الطِّيبَ؛ لأَنَّ عَلَيْهَا الْعِدَّةَ.\n\n٥٣٣٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ حُمَيْدِ بْنِ نَافِعٍ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ أَنَّهَا أَخْبَرَتْهُ هَذِهِ الأَحَادِيثَ الثَّلَاثَةَ.\nقَالَتْ زَيْنَبُ: دَخَلْتُ عَلَى أُمِّ حَبِيبَةَ زَوْجِ النَّبِيِّ - ﷺ - حِينَ تُوُفِّيَ أَبُوهَا أَبُو سُفْيَانَ بْنُ حَرْبٍ، فَدَعَتْ أُمُّ حَبِيبَةَ بِطِيبٍ فِيهِ صُفْرَةٌ -خَلُوقٌ أَوْ غَيْرُهُ- فَدَهَنَتْ مِنْهُ جَارِيَةً، ثُمَّ مَسَّتْ بِعَارِضَيْهَا، ثُمَّ قَالَتْ: وَاللهِ مَا لِي بِالطِّيبِ مِنْ حَاجَةٍ، غَيْرَ أَنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثِ لَيَالٍ، إِلاَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا». [انظر: ١٢٨٠ - مسلم: ١٤٨٦ - فتح ٩/ ٤٨٤].\n\n٥٣٣٥ - قَالَتْ زَيْنَبُ: فَدَخَلْتُ عَلَى زَيْنَبَ ابْنَةِ جَحْشٍ حِينَ تُوُفِّيَ أَخُوهَا، فَدَعَتْ بِطِيبٍ فَمَسَّتْ مِنْهُ، ثُمَّ قَالَتْ: أَمَا وَاللهِ مَا لِى بِالطِّيبِ مِنْ حَاجَةٍ، غَيْرَ أَنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ عَلَى الْمِنْبَرِ: «لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثِ لَيَالٍ إِلاَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا». [انظر: ١٢٨٢ - مسلم: ١٤٨٧ - فتح ٩/ ٤٨٤].\n\n٥٣٣٦ - قَالَتْ زَيْنَبُ: وَسَمِعْتُ أُمَّ سَلَمَةَ تَقُولُ: جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنَتِي تُوُفِّيَ عَنْهَا زَوْجُهَا وَقَدِ اشْتَكَتْ عَيْنَهَا، أَفَتَكْحُلُهَا؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَا». مَرَّتَيْنِ أَوْ ثَلَاثًا كُلَّ ذَلِكَ يَقُولُ: \"لَا\"، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا هِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْرٌ، وَقَدْ كَانَتْ إِحْدَاكُنَّ فِي الْجَاهِلِيَّةِ تَرْمِي بِالْبَعَرَةِ عَلَى رَأْسِ الْحَوْلِ». [٥٣٣٨، ٥٧٠٦ - مسلم: ١٤٨٨ - فتح ٩/ ٤٨٤].\n\n٥٣٣٧ - قَالَ حُمَيْدٌ: فَقُلْتُ لِزَيْنَبَ: وَمَا تَرْمِي بِالْبَعَرَةِ عَلَى رَأْسِ الْحَوْلِ؟ فَقَالَتْ","vol":"25","page":548},{"text":"زَيْنَبُ كَانَتِ الْمَرْأَةُ إِذَا تُوُفِّىَ عَنْهَا زَوْجُهَا دَخَلَتْ حِفْشًا، وَلَبِسَتْ شَرَّ ثِيَابِهَا، وَلَمْ تَمَسَّ طِيبًا حَتَّى تَمُرَّ بِهَا سَنَةٌ، ثُمَّ تُؤْتَى بِدَابَّةٍ حِمَارٍ أَوْ شَاةٍ أَوْ طَائِرٍ فَتَفْتَضُّ بِهِ، فَقَلَّمَا تَفْتَضُّ بِشَىْءٍ إِلاَّ مَاتَ، ثُمَّ تَخْرُجُ فَتُعْطَى بَعَرَةً فَتَرْمِى، ثُمَّ تُرَاجِعُ بَعْدُ مَا شَاءَتْ مِنْ طِيبٍ أَوْ غَيْرِهِ. سُئِلَ مَالِكٌ مَا تَفْتَضُّ بِهِ قَالَ تَمْسَحُ بِهِ جِلْدَهَا. [انظر: ١٤٨٩ - مسلم: ١٤٨٩ - فتح ٩/ ٤٨٤].\nثم ساق حديث زينب بنت أبي سلمة أنها دَخَلَتْ عَلَى أُمِّ حَبِيبَةَ زَوْجِ النَّبِيِّ - ﷺ - حينَ تُوُفِّيَ أَبُوهَا أَبُو سُفْيَانَ بْنُ حَرْبِ، فَدَعَتْ أُمُّ حَبِيبَةَ بِطِيبِ فِيهِ صُفْرَةٌ .. الحديث بطوله.\nوفيه: عن أم سلمة وزينب بنت جحش، وقد أخرجه مسلم أيضًا (^١) واللفظ: \"لا يحل لا مرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث إلا على زوج أربعة أشهر وعشرا\" وذكر فيه، وفي الباب بعده حديث أم سلمة المخرج عند مسلم والأربعة أيضًا (^٢)، وحديث أم عطية أخرجه مسلم أيضًا (^٣).\nقال البيهقي: قال بعضهم: قولها: إلا ثوب عصب. ليس بمحفوظ وقد قال الشافعي في القديم فيما لا تلبسه: (في) (^٤) العصب من الثياب إلا عصبًا غليظًا. قال: وهذا القول أقرب من الحديث (^٥).\nولأبي داود والنسائي من حديث أم سلمة (^٦)، وإسناده جيد لا كما طعن فيه ابن حزم.\n_________\n(^١) مسلم (١٤٨٧) كتاب الطلاق، باب: وجوب الإحداد في عدة الوفاة ..\n(^٢) مسلم (١٤٨٨) كتاب الطلاق، باب: وجوب الإحداد في عدة الوفاة ..، أبو داود (٢٢٩٩)، الترمذي (١١٩٧)، النسائي ٦/ ١٨٨، ابن ماجه (٢٠٨٤).\n(^٣) مسلم (٩٣٨) كتاب الطلاق، وهو في البخاري في الباب التالي.\n(^٤) في \"المعرفة\": (و).\n(^٥) \"معرفة السنن والآثار\" ١١/ ٢٢٢.\n(^٦) سبق تخريجه.","vol":"25","page":549},{"text":"ولابن حبان من حديث الفريعة (^١)، ولمسلم من حديث عائشة وحفصة (^٢).\nوفي \"علل الخلال\" خمسة من الصحابة يروون هذا عنه. وذكر أبو عبد الله حديث الزهري، عن عروة، عن عائشة - ﵂ -: المعتدة تلبس السواد. قال: هو في آخر الحديث يشبه كلام الزهري.\nقال أحمد: أخبرنا هشام، عن داود، عن الشعبي أنه كان لا يعرف الإحداد.\nقال أبو عبد الله: ما كان بالعراق أشد تبحرًا منه ومن الحسن وذهب ذا عنهما!\nورواه ابن أبي شيبة بإسناد جيد عن الحسن أنه كان لا يراه شيئًا (^٣).\nولابن عبد البر من حديث عبد الله بن عقبة، عن أبي الأسود، عن حميد ابن نافع، عن زينب بنت أبي سلمة، عن عاتكة بنت نعيم بن عبد الله النحام أنها جاءت رسول الله - ﷺ - فقالت: إن ابنتها توفي زوجها واسمه المغيرة -فيما قال ابن بشكوال (^٤) - فحدت عليه فرمدت رمدًا شديدًا وقد خشيت على بصرها، فهل تكتحل؟ فقال: \"لا، إنما هي أربعة أشهر وعشرًا، وقد كانت المرأة منكن تحد سنة\" (^٥) زاد ابن حزم بإسناد جيد، قالت: إني أخشى على عينها! قال: \"وإن انفقأت\" (^٦).\n_________\n(^١) ابن حبان ١٠/ ١٢٨ (٤٢٩٢).\n(^٢) مسلم (١٤٩٠).\n(^٣) ابن أبي شيبة ٤/ ٢٠٥ (١٩٢٨٣).\n(^٤) \"غوامض الأسماء المبهمة\" ١/ ٣٥٤.\n(^٥) \"الاستيعاب\" ٤/ ٤٣٥.\n(^٦) \"المحلي\" ١٠/ ٢٧٦.","vol":"25","page":550},{"text":"ولابن عبد البر بإسناد فيه ضعف من حديث بكير بن الأشج عن خولة، عن أمها أم خولة أنه - ﵇ - قال لأم سلمة: \"لا تطيبي وأنت محد، ولا تمسي الحناء فإنه طيب\" (^١).\nوفي \"الموطأ\" أن صفية زوج عبد الله بن عمر اشتكت عينها وهي حاد على ابن عمر فلم تكتحل حتى كادت عيناها ترمدان (^٢).\nولابن أبي شيبة: فكانت تقطر فيها الصبر (^٣).\nوعن ابن عباس أنه كان ينهى المتوفى عنها عن الطيب والزينة. وقال ابن عمر: تترك الكحل والطيب والحلي والمصبغة، ولا تختضب، ولا تلبس إلا ثوب عصب، ولا تبيت عن بيتها ولكن ترقد بالنهار (^٤).\nوأرسلت أسماء بنت (عثمان) (^٥) إلى عائشة لما توفي عنها زوجها لما رمدت فنهتها عن الكحل، فقالت: إني خشيت عليها. فقالت: لا تكتحلي الإثمد وإن انفضحت عيناك.\nوقال مجاهد: لا تكتحل إلا من ضرورة. وقالت صفية ابنة شيبة: لا تلبس حليًّا (^٦).\nإذا عرفت ذلك فالكلام عليه من وجوه:\nأحدها:\nالإحداد: ترك المرأة الزينة كلها من اللباس والطيب والحلي\n_________\n(^١) \"الاستيعاب\" ٤/ ٤٨٨.\n(^٢) \"الموطأ\" ص ٣٧٠.\n(^٣) ابن أبي شيبة ٤/ ١٧٠ (١٨٩٦٣).\n(^٤) رواهما عبد الرزاق ٧/ ٤٣، ٤٤، وابن أبي شيبة ٤/ ١٧٠.\n(^٥) في الأصول: عميس، والمثبت من ابن أبي شيبة.\n(^٦) انظر هذِه الآثار في ابن أبي شيبة ٤/ ١٧٠ - ١٧١.","vol":"25","page":551},{"text":"والكحل ما دامت في عدتها، ومحل تفصيله الفروع؛ لأن الزينة داعية إلى الأزواج، فنهيت عن ذلك، قطعًا للذرائع؛ وحماية لحرمات الله.\nيقال: امرأة حاد ومحد، وأصل الإحداد: المنع، ومنه سمي البواب حدادًا لمنعه الداخل. والحد: العقوبة؛ لأنه ردع عن ارتكاب المعاصي.\nقال أبو العباس أحمد بن يحيى يقول: حديث المرأة على زوجها تحد، وتحد إذا تركت الزينة فهي حاد، ويقال: أحدت، فهي محد.\nقال القزاز: إنما كانت بغير هاء؛ لأنها لا تكون للذكر. وعن الفراء في مصادره: حديث المرأة حدادًا.\nقال ابن درستويه: المعنى أنها منعت الزينة نفسها والطيب بدنها، ومنعت بذلك الخطَّاب خطبتها والطمع فيها كما منع حد السكين وحد الدار ما منعا. وفي \"نوادر\" اللحياني في حد جاء الحديث \"لا تحد\". وحكى الكسائي عن عقيل: حديث بغير ألف.\nوقال الفراء: كان الأولون من النحويين يؤثرون أحدت فهي محد، والأخرى أكثر في كلام العرب، وسمي الحديد حديدًا؛ للامتناع به أو لامتناعه على مُحَاوِلِه، ومنه تحديد النظر بمعنى امتناع تقلبه في الجهات.\nويروى بالجيم، حكاه التدميري (^١) في \"شرحه\"؛ حيث قال: يروى بالحاء والجيم، وبالحاء أشهر، والجيم مأخوذة من جددت الشيء إذا\n_________\n(^١) هو أحمد بن عبد الجليل، أبو العباس التدميري أديب لغوي، توفي بفاس سنة خمس وخمسين وخمسمائة، من تأليفه: \"توطئة في النحو\"، \"شرح أبيات الجمل الكبيرة\" للزجاجي، \"شرح الفصيح\" لثعلب، \"شرح شواهد الغريب\" للعزيزي.\nوانظر ترجمته في \"تاريخ الإسلام\" ٣٨/ ١٥٦ (١٥١)، و\"بغية الوعاة\" ١/ ٣٢١ (٦٠٨)، و\"الأعلام\" ١/ ١٤٣.","vol":"25","page":552},{"text":"قطعته، فكأن المرأة انقطعت عن الزينة وما كانت قبل ذلك. وفي \"تقويم المفسد\" لأبي حاتم: أَبَى الأصمعي إلا أَحَدَّت ولم يعرف حديت.\nوعند الهروي: أحدت: إذا تسلبت عن الزوج.\nوروى البيهقي: من حديث عبد الله بن شداد أن أسماء بنت عميس قالت: لما أصيب جعفر أمرني رسول الله - ﷺ - أن اتسلب ثلاثًا. قال: \"ثم اصنعي ما شئت\".\nقال البيهقي: لم يثبت سماع عبد الله من أسماء، وقوله: إن أسماء قالت، مرسل (^١). قلت: هو مخالف لغيره من الأحاديث، ولما عليه الفقهاء. وأخرجه ابن حزم من طريق ابن أرطأة، عن الحسن بن سعيد، عن عبد الله بن شداد به، وفي آخره: ثم بعث لها بعد ثلاث أن تطهير وتكتحل (^٢). ولأحمد: \"لا تحدي بعد يومك هذا\" (^٣).\nوقال أحمد فيما ذكره عنه مهنا: هذا حديث صحيح. ورواه شعبة، عن الحكم، عن ابن شداد يرفعه، قال: قلت: فما تقول في المرأة يموت عنها زوجها قال: تعتد أربعة أشهر وعشرًا. قلت: فما تقول في حديث ابن شداد فقال: إنما هذا في الإحداد لا في العدة. ثم قال: هذا حديث يخالف الأحاديث.\nوقال الأثرم: قلت لأحمد: يحفظ عن حنظلة، عن سالم، عن ابن عمر يرفعه: \"لا تحل الحدود فوق ثلاثة بعد الاحداد\". فكأنه تعجب منه، وقال: هذا حديث منكر. قال: والمعروف عن ابن عمر من رأيه.\n_________\n(^١) \"السنن الكبرى\" ٧/ ٤٣٨.\n(^٢) \"المحلي\" ١٠/ ٢٨٠.\n(^٣) أحمد ٦/ ٣٦٩.","vol":"25","page":553},{"text":"الوجه الثاني:\nقال ابن المنذر: حديث أم حبيبة يدل على معانٍ:\nمنها: تحريم إحداد المسلمات على غير أزواجهن فوق ثلاث، وإباحة إحدادهن عليهم ثلاثًا.\nومنها: أن المأمور بالإحداد الزوجة المسلمه دون اليهودية والنصرانية وإن كانت تحت مسلم عملًا بقوله: \"تؤمن بالله واليوم الآخر\" وإن الذمية لم تخاطب بذلك (^١).\nومنها: الدلالة على أن المخاطب بالإحداد من الزوجات من عدتهن المشهور دون الحوامل منهن. وفيه دليل على أن المطلقة ثلاثًا لا إحداد عليها، ويدل عليه ظاهر الحديث (^٢)، وقد قاله بعض من لقيته من أهل العلم وإن يكن في ذلك إجماع فهو مسلم له، وليس فيه إجماع، فإن الحسن البصري كان لا يرى الإحداد، وهو قول شاذ غريب (^٣).\nومنها: وجوب الإحداد على جميع الزوجات المسلمات مدخول بهن، وغير مدخول بهن؛ لدخولهن في جملة من خوطب بالإحداد في عدة الوفاة إذا كانت بالشهور، ويدخل فيما ذكرناه الحرة تحت العبد والأمة تحت الحر والعبد، والمكاتبة والمدبرة وأم الولد المزوجة يتوفى عنهن أزواجهن والمطلقة يطلقها زوجها طلاقًا يملك رجعتها ثم يتوفى عنها قبل انقضاء عدتها إذ أحكامها أحكام الأزواج إلى أن توفي عنها.\n_________\n(^١) \"الإشراف\" ١/ ٢٧٠.\n(^٢) \"الإشراف\" ١/ ٢٧٢.\n(^٣) \"الإشراف\" ١/ ٢٦٩.","vol":"25","page":554},{"text":"وممن قال: إن على الأمة إحدادًا إذا توفي عنها زوجها، مالك والثوري والكوفيون والشافعي وأبو ثور، وحكي ذلك عن ربيعة؛ لأنها داخلة في جملة الأزواج وفي عموم الأخبار ولا أحفظ في ذلك خلافًا إلا ما ذكر عن الحسن.\nوأجمعوا على أن أم الولد لا إحداد عليها إذا توفي سيدها، والحجة في ذلك أن الأحاديث إنما جاءت في الأزواج، وأم الولد ليست بزوجة ذكره أجمع ابن المنذر (^١).\nواختلف قول مالك في الكتابية، هل يلزمها الإحداد على زوجها المسلم؟ فروى عنه أشهب أنه لا إحداد عليها، وهو قول ابن نافع والكوفيين (^٢).\nوقد سلف أن هذا القول يدل عليه الحديث، قال الكوفيون: وكيف يكون عليه الإحداد مع ما فيها من الشرك، وما تترك من الفرائض أعظم من ذلك.\nوروي أيضًا عن مالك أنه قال: عليها الإحداد. وهو قول الليث والشافعي وأبي ثور وابن حي (^٣)، وحجته أن الإحداد من حق الزوج، وهو يحفظ النسب كالعدة، وتدخل الكافرة في ذلك، فالمعنى كما دخل الكافر في أنه لا يجوز أن يسوم على سومه، والذي في الحديث: \"لا يسم على سوم أخيه\" (^٤).\n_________\n(^١) \"الإشراف\" ١/ ٢٦٢ - ٢٧٠.\n(^٢) انظر: \"الاستذكار\" ١٨/ ٢١٩.\n(^٣) انظر: \"الاستذكار\" ١٨/ ٢١٩ \"الإشراف\" ١/ ٢٦٩.\n(^٤) سبق برقم (٢٧٢٧)، وبلفظه عند مسلم (١٤١٣) كتاب النكاح، باب: تحريمه الخطبة على خطبة أخيه حتى يأذن أو يترك.","vol":"25","page":555},{"text":"وكما يقال هذا طريق المسلمين وهو قد يسلكه غيرهم إن كان الخطاب موجهًا إلى المؤمنات، فإن الذمية قد دخلت في ذلك لحق الزوجية؛ لأنها في النفقة والسكنى والعدة كالمسلمة فكذا في الإحداد.\nواختلفوا في الصغيرة المتوفى عنها، فقالت طائفة: عليها من ذلك ما على البالغ منهن. هذا قول مالك والشافعي وأحمد وأبي عبيد وأبي ثور. وقال أبو حنيفة وأصحابه: لا إحداد عليها (^١)؛ \"عملًا بقوله \"لامرأة\" فعلم أن ذلك لا يلزم إلا المكلف البالغ، وإنما عليها العدة، وخالف داود فيما حكاه ابن التين.\nحجة الأول ما قاله أبو عبيد: لما كان نكاحها غير محرم على كل ناكح كنكاح الكبيرة وجب أن تكون في الإحداد كهي وكان يقول: إنما ذلك على من تولاها من الأبوين وغيرهما. ولما أجمعوا على أن للصغيرة عدة الوفاة فكذا الإحداد.\nواختلفوا في المطلقة ثلاثًا، فقالت طائفة: عليها الإحداد كالمتوفى عنها زوجها سواء. روي ذلك عن سعيد بن المسيب وسليمان بن يسار وابن سيرين والحكم، وهو قول الكوفيين وأبي ثور وأبي عبيد (^٢).\nوقال الشافعي وأحمد وإسحاق: الاحتياط أن تتقي المطلقة الزينة. وهو محكي عن النخعي، قال الشافعي: ولا يتبين لي أن أوجبه. واحتج من أوجبه عليها؛ لأنها في عدة يحفظ بها النسب كالمتوفى عنها زوجها (^٣).\n_________\n(^١) انظر: \"الاستذكار\" ١٨/ ٢١٩، ٢٢٠، \"الإشراف\" ١/ ٢٧٠.\n(^٢) انظر: \"الاستذكار\" ١٨/ ٢٢٢، \"الإشراف\" ١/ ٢٧٢.\n(^٣) انظر: \"الاستذكار\" ١٨/ ٢٢٢، و\"المفهم\" ٤/ ٢٨٤، و\"الإشراف\" ١/ ٢٧٢.","vol":"25","page":556},{"text":"وقالت طائفة: لا إحداد على مطلقة، ورخصوا لها في الزينة. وروي هذا عن عطاء وربيعة، وهو قول مالك والليث.\nقال أبو عمر: ليس في الحديث إلا قوله: \"أن تحد على ميت\" وليس فيه لا يحل لها أن تحد على حي (^١). أراد أبو عمر إحداد المبتوتة.\nوقال ابن المنذر: قوله: \"لا يحل\" إلى آخره دليل على أن المطلقة ثلاثًا والمطلق حي لا إحداد عليها (^٢)؛ لأنه أخبر أن الإحداد إنما هو على نساء الموتى مع أن الأشياء على الإباحة حتى يدل كتاب أو سنة أو إجماع على حظر شيء فيمنع منه.\nالوجه الثالث: في ألفاظ وقعت فيه:\nفقولها: (فدعت بطيب فيه صفرة خلوق أو غيره) هو برفع خلوق أي: دعت بصفرة، هي خلوق أو غيره. والخلوق -بفتح الخاء-: طيب مخلوط.\nوقولها: (ثم مست بعارضيها). تريد الخدين، ادعى القرطبي أن أصل العوارض: الأسنان، وسميت الخدود عوارض من باب تسمية الشيء بالشيء إذا جاوره (^٣)، ولا يسلم له، نعم ينطلق عليه.\nقال صاحب \"الموعب\"، العارض: الخد، قال: أخذ من عارضيه. أي: من خديه. وقال القزاز: عارض الوجه صفحه أي: خده. وقد تجيء العوارض في الشِعر يراد بها الأسنان في بيت عنترة، فأما بيت الأعشى فالخدان.\n_________\n(^١) \"الاستذكار\" ١٨/ ٢٢٢.\n(^٢) \"الإشراف\" ١/ ٢٧٢.\n(^٣) \"المفهم\" ٤/ ٢٨٢ - ٢٨٣.","vol":"25","page":557},{"text":"وقال الأزهري في \"تهذيبه\": العارض: الخد، يقال أخذَ الشعر من عارضيه (^١). وهذا مثل قول صاحب \"الموعب\"، وقال اللحياني: عارضا الوجه وعروضاه: جانباه.\nوقال ابن سيده: العارضان: جانبا اللحية. والعارض: الخد (^٢).\nوقال الجوهري: عارضة الإنسان: صفحتا خديه. وقولهم: فلان خفيف العارضين. يريد به: خفة شعر عارضيه (^٣).\nوقال ابن فارس: وربما أرادوا بالعوارض الأسنان (^٤). يوضحه الحديث: \"من سعادة المرء خفة عارضيه\" (^٥). لأنه إذا توضأ لا يحتاج إلى معاناة (ايصال) (^٦) الماء إلى أصوله ولا إلى المبالغة في غسله.\nوقوله: \"فوق ثلاث (ليال) (^٧) \". وفي أخرى: \"ثلاثة أيام\". وفي\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٤٠٢.\n(^٢) \"المحكم\" ١/ ٢٤٧.\n(^٣) \"الصحاح\" ٣/ ١٠٨٦.\n(^٤) \"مجمل اللغة\" ٢/ ٦٦٠.\n(^٥) رواه الطبراني في \"الكبير\" ١٢/ ٢١١، ابن عدي في \"الكامل\" ٨/ ٥٠٦، والخطيب في \"تاريخه\" ١٤/ ٢٩٧ من طريق يوسف بن الغرق عن سكين بن أبي السرح، عن المغيرة بن سويد، عن ابن عباس مرفوعًا.\nبلفظ: \"من سعادة المرء خفة لحييه\".\nقال الخطيب: سكين مجهول، منكر الحديث، والمغيرة بن سويد أيضًا مجهول، ولا يصح هذا الحديث، ويوسف بن الغرق منكر الحديث، ولا تصح لحيته ولا لحييه اهـ وقال الهيثمي في \"المجمع\" ٥/ ١٦١ - ١٦٥ فيه يوسف بن الغرق قال الأزدي: كذاب. انتهى.\nوقال الألباني في \"ضعيف الجامع\" (٥٣٠٣): موضوع. وكذا في \"الضعيفة\" (١٩٣).\n(^٦) ليست بالأصول، ولعل إثباتها الصواب.\n(^٧) من (غ).","vol":"25","page":558},{"text":"أخرى: \"فوق ثلاث\". والمراد بها: الليالي، ولذلك أنث المعدود. وقيل: أراد الأيام بلياليها. حكاه القرطبي، والأول قول الأوزاعي (^١).\nويستفاد منه إذا مات (حميمها) (^٢) فلها أن تمتنع من الزينة ثلاث ليالٍ متتابعة تبدأ من العدد بالليلة التي يستقبلها إلى آخر ثالثها، فإن مات في يوم أو ليلة ألغتها وحسبت من الليلة المستأنفة.\nوقوله: (\"وعشرًا\"). هو (منصوب) (^٣) على الظرف، والعامل فيه (تحد)، وإنما قالت: (وعشرًا)، ولم تقل: وعشرة؛ لأنه أراد الليالي، وقد علم أن مع كل ليلة يومها. وقال المبرد: المعنى وعشر مدد، وتلك المدة يوم وليلة.\nوقولنا: المراد: بلياليها. هو مذهبنا ومذهب العلماء، إلا ما حكي عن يحيى بن أبي كثير، والأوزاعي، وأبي بكر الأصم أنها أربعة أشهر وعشر ليالٍ، وأنها تحل باليوم العاشر، ومذهب الجمهور أنها لا تحل؛ حتى تدخل ليلة الحادي عشر (^٤).\nوذهب مالك إلى أن الحامل إذا وضعت قبل أربعة (^٥) أشهر وعشر أنها تكمل الأربعة أشهر والعشر.\nوقوله: \"إلا على زوج\". مقتضاه: كل زوج، سواء بعد الدخول أو قبله. وكذا يدخل فيه كل امرأة صغيرة أو كبيرة أو أمة كما سلف.\n_________\n(^١) كذا في الأصول، والذي في \"المفهم\" ٤/ ٢٨٤، أن الأول هو ما حكاه القرطبي، وليس الثاني.\n(^٢) وقع في الأصل: حميها، والمثبت في \"المفهم\" ٤/ ٢٨٣.\n(^٣) في الأصل: مصروف، والمثبت من \"المفهم\" وكذا يوافقه ما في \"عمدة القاري\".\n(^٤) انظر: \"مواهب الجليل\" ٥/ ٤٨٧.\n(^٥) وقع بعدها في الأصل: عشر. خطأ.","vol":"25","page":559},{"text":"وفي دخول الصغيرة تحت اللفظ المذكور نظر، ولا تدخل الكتابية كما سلف، ولا المستولدة. والحِفْش: -بكسر الحاء المهملة، وسكون الفاء ثم شين معجمة- بيت صغير رديء خرب حقير قريب السُمْك، أو الخص الرديء، أو المظلة الدنية.\nقال ابن حبيب: وأهل اللغة على أنه البيت الصغير. وفسره مالك بأنه البيت الرديء. وروى ابن وهب عنه أنه البيت الصغير (^١)، وهو قول الخليل (^٢)، وعن الشافعي: هو بيت ذليل قريب السُّمك، سمي به لضيقه (^٣): والتحفش: الانضمام والاجتماع. وكذلك قال ابن الأعرابي.\nوقال أبو عبيد: الحفش الدرج، وجمعه: أحفاش، يشبه البيت الصغير (^٤)، وقال الخطابي: سمي حفشًا؛ لضيقه وانضمامه، والتحفش: الانضمام والاجتماع (^٥).\nوعبارة المازري أنه خص حقير. وفي الحديث أنه قال لبعض من وجهه ساعيًا فرجع بمال: \"هل قعد في حفش أمه ينتظر هل يهدى إليه أم لا؟ \" (^٦) وهو الدرج كما سلف.\nومعنى تفتض به -بالفاء والضاد- تدلك جسمها. وقال مالك: تمسح به جلدها كالنشرة (^٧). وقال مطرف وابن الماجشون: تمسح به فرجها وحرها ظاهره وباطنه.\n_________\n(^١) انظر: \"الاستذكار\" ١٨/ ٢٢٢ - ٢٢٣.\n(^٢) \"العين\" ٣/ ٩٧.\n(^٣) \"الأم\" ٥/ ٢١٣ بتصرف.\n(^٤) انظر: \"الاستذكار\" ١٨/ ٢٢٣.\n(^٥) \"أعلام الحديث\" ٣/ ٢٠٤ بتصرف.\n(^٦) \"المعلم بفوائد مسلم\" ١/ ٤٦٥ - ٤٦٦.\n(^٧) \"الموطأ\" ص ٣٦٩.","vol":"25","page":560},{"text":"وأنكره بعضهم وقال: كيف تمسح فرجها بالحمار؟! وقال صاحب \"العين\": الفضيض: ماء عذب تصيبه ساعتئذ ويقول: افتضضته (^١).\nوقال ابن وهب: ترمي. وقال الأخفش: معناه: تتنظف وتنقى من الدرن تشبيهًا لها بالفضة في نقائها وبياضها.\nوقيل: هو من فضضت الشيء: كسرته وفرقته. ومثه قوله: ﴿لَانْفَضُّوا مِنْ حَوْلِكَ﴾ [آل عمران: ١٥٩] والمعنى: أنها كانت تكسر ما كانت فيه بتلك الدار.\nوذكر الأزهري أن الشافعي رواه بالقاف والباء الموحدة والصاد المهملة، وهو الأخذ بأطراف الأصابع، وقرأ الحسن: (فقبصت قبصة من أثر الرسول) (^٢).\nوالمعروف الأول، بل قال القزاز: إنه تصحيف. وكانت المرأة في الجاهلية تفتض بالدابة ثم تغتسل، وتتنظف ثم ترمي بالبعرة من بعر الغنم وراء ظهرها، ويكون ذلك إحلالًا لها.\nومعنى: رميها بالبعرة: إعلام لها أن صبرها عامًا أهون عليها من رميها بالبعرة.\nفصل:\nإنما منعت المعتدة في الوفاة من الزينة ولم تمنع منه معتدة الطلاق -كما نبه عليه المازري- لأن الزينة والطيب يدعوان إلى النكاح ويوقعان فيه، فنهى عنها؛ ليكون الامتناع فيها زاجرًا عن النكاح؛ لما كان الزوج في الوفاة معدومًا لا يحامي عن نفسه ولا يزجر زوجته، بخلاف المطلق\n_________\n(^١) \"العين\" ٧/ ١٣.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٨٧٢ وفيه الليث بدلا من الشافعي.","vol":"25","page":561},{"text":"الحي فإنه يحتفظ على مطلقته؛ لأجل نسبه، فاستغنى بوجوده عن زاجر آخر (^١).\nفصل:\nقال مالك -كما حكاه في \"الاستذكار\"-: تحد امرأة المفقود في عدتها.\nوقال ابن الماجشون: لا إحداد عليها. واختلف أيضًا عن المالكية في غير الكتابية وامرأة المفقود والتي زوجها في المرض والنكاح الفاسد (^٢).\nفصل:\nقال ابن حزم: لما ذكر أنه لا عدة على أم ولد وإن عتقت ومات عنها سيدها، ولا أمة من وفاة سيدها أو عتقه لها لم يوجب ذلك كتاب ولا سنة ولهما أن ينكحا متى شاءتا.\nوقد اختلف في هذا. فروى (أبو داود) (^٣)، عن عبد الله بن بكر السهمي، عن ابن أبي عروبة، عن مطر، عن رجاء ابن حيوة، عن قبيصة بن ذؤيب، عن عمرو بن العاصي أنه قال: لا تُلبسوا علينا سنة نبينا، عدة أم الولد إذا توفي عنها سيدها عدة الحرة المتوفى عنها زوجها أربعة أشهر وعشر. فلو صح هذا مسندًا لقلنا به، وفيه أيضًا مطر وهو سيئ الحفظ (^٤).\n_________\n(^١) \"المعلم\" ١/ ٤٦٥.\n(^٢) \"الاستذكار\" ١٨/ ٢٢١ بتصرف.\n(^٣) كذا في الأصول، وليست في \"المحلي\" فلعلها مقحمة، والأثر رواه أبو داود (٢٣٠٨) محمد بن جعفر، وعبد الأعلى عن سعيد بن أبي عروبة، عن مطر، عن رجاء بن حيوة، عن قبيصة، عن عمرو بن العاصي به.\n(^٤) \"المحلي\" ١٠/ ٣٠٤، ٣٠٦.","vol":"25","page":562},{"text":"قلت: ليته أعله بقول الدارقطني: قبيصة لم يسمع من عمرو، والصواب: لا تلبسوا علينا. موقوف (^١). قلت: وهو في الحقيقة مرفوع، ومثله رواية ابن أبي شيبة من حديث خلاس عن علي قال: عدة أم الولد أربعة أشهر وعشر (^٢). طعن في رواية خلاس عن عليٍّ يحيى بنُ سعيد.\nوأما الجرجاني فقال عن أحمد: إنه كان من شرطة علي (^٣). وكذا ذكره العقيلي في \"تاريخه\".\nوفي \"علل أحمد\" من رواية ابنه عبد الله: حَدَّثَنَا الوليد بن مسلم، حَدَّثَنَا سعيد بن عبد العزيز، عن سليمان بن موسى، عن رجاء، عن قبيصة، عن عمرٍو قال: عدة أم الولد عدة الحرة. فقال: قال أبي: هذا حديث منكر.\nوحَدَّثَنَا الوليد: حَدَّثَنَا الأوزاعي وسعيد بن عبد العزيز، عن الزهري، عن قبيصة، عن عمرو مثله (^٤).\nوفي البيهقي: إن أبا معبد حفص بن غيلان روى عن سليمان بن موسى، عن رجل، عن قبيصة عنه: عدة أم الولد إذا توفي عنها سيدها أربعة أشهر وعشر، فإذا عتقت فعدتها ثلاث حيض (^٥). وقال بقول عَمْرٍ وعليٍّ وعبيدة السلماني وأبي عياض عمرو بن الأسود وابن المسيب وعمر بن عبد العزيز وسعيد بن جبير.\nوقال أيوب -فيما ذكره ابن أبي شيبة-: سألت الحكم بن عتيبة والزهري عن عدة أم الولد إذا توفي عنها سيدها. قالا: السنة. قلت:\n_________\n(^١) \"سنن الدارقطني\" ٣/ ٣٠٩.\n(^٢) \"ابن أبي شيبة\" ٤/ ١٥٠ (١٨٧٤٦).\n(^٣) \"الكامل\" ٣/ ٥١٩.\n(^٤) \"العلل ومعرفة الرجال\" ٢/ ٣٧٢.\n(^٥) \"السنن الكبرى\" ٧/ ٤٤٨.","vol":"25","page":563},{"text":"وما السنة؟ قالا: بريرة أعتقت فاعتدت عدة الحرة (^١).\nزاد ابن حزم: قال عمر بن عبد العزيز وابن شهاب: عدتها من وفاة سيدها أربعة أشهر وعشر. وقاله مجاهد وخلاس بن عمرو وابن سيرين والأوزاعي وابن راهويه، ورواية الحكم عن علي: عدة السرية ثلاث حيض. وهو قول النخعي وابن عمر.\nومن حديث ابن أرطأة، عن الشعبي، عن علي وابن مسعود: ثلاثة قروء، وهو قول الثوري وأبي حنيفة وأصحابه والحسن بن حي، واستحبوا لها الإحداد.\nوقال مالك: عدتها حيضة، فإن لم تحض فثلاثة أشهر (^٢). كذا ذكره عن مالك، والمعروف من مذهبه كمذهب الشافعي وأحمد. قال الخطابي: روي ذلك عن عروة والقاسم ومحمد بن شهاب والشعبي، وتأول بعضهم قول عمرو: لا تلبسوا علينا سنة نبينا. بأن التلبيس لا يقع في النصوص، إنما يكون في الرأي والاجتهاد، فيكون قوله: (سنة نبينا). اجتهادًا منه على معنى السنة في (الحرائر) (^٣)، لا السنة التي هي عن رسول الله - ﷺ - نصًّا وتوقيفًا، وفيه بعد؛ لأنا لم نعهد أحدًا من أصحابنًا ذكر السنة وأراد بها غير السنة المعروفة. وأما قول من قال: إنما هذا في أم ولد بعينها كان أعتقها سيدها ثم تزوجها ومات عنها، فهو زوجها -على هذا- ومولاها (^٤). فيحتاج إلى تثبت.\n_________\n(^١) ابن أبي شيبة ٤/ ١٤٩ (١٨٧٤٣) وفيه: سألت الزهري. وليس الحكم والزهري.\n(^٢) \"المحلي\" ١٠/ ٣٠٤، ٣٠٥.\n(^٣) في الأصول: الفرائض، والمثبت من \"معالم السنن\".\n(^٤) انظر: \"معالم السنن\" ١/ ٢٥٠.","vol":"25","page":564},{"text":"فصل:\nإنما كان عدة الوفاة بما ذكر؛ لأن غالب الحمل يتبين بحركة في تلك المدة؛ لأن النطفة تبقى في الرحم أربعين يومًا ثم تصير علقة كذلك ثم مضغة كذلك ثم ينفخ فيه الروح بعد فتظهر في العشر الزائد بعد الأربعة أشهر على ما في حديث ابن مسعود (^١).\nفصل:\nقوله: (وقد اشتكت عينها). يجوز ضم النون على أنها مشتكية، وفتحها على أن في اشتكت ضمير الفاعل، وهي الحادة، ورُجّح الأول كما وقع في بعض الروايات: عيناها.\nفإن اضطرت إليه فقيل: تكحله ليلًا وتمسحه نهارًا؛ أخذًا بحديث أم سلمة، هو قول النخعي وعطاء وأبي حنيفة والشافعي ومالك، كما حكاه الباجي (^٢)، وجوزه بعضهم للحاجة وإن كان فيه طيب. ومذهبنا جوازه ليلًا عند الحاجة بما لا طيب فيه، وقوله - ﵇ - لا يحتمل أنه نهي تنزيه أو متأول على أنه لم يتحقق الخوف على عينها.\nفصل:\nقوله: \"إنما هي أربعة أشهر وعشر\" تقليل للمدة ونهوض للصبر عما منعت منه، ويفيد هذا الحصر لمن يقول إن مدة الحامل لا تزيد على هذِه المدة، خلافًا لما سلف عن مالك.\nوفيه: تصريح نسخ الاعتداد لسنة، المذكور في سورة البقرة ﴿مَتَاعًا إِلَى الْحَوْلِ﴾ ولما في هذا الحديث: \"حتى تمر بها سنة\".\n_________\n(^١) سبق برقم (٣٢٠٨).\n(^٢) \"المنتقى\" ٤/ ١٤٥.","vol":"25","page":565},{"text":"قال ابن عبد البر: وهذا من الناسخ والمنسوخ الذي لم يختلف العلماء فيه والمجمع عليه.\nوقوله: ﴿غَيْرَ إِخْرَاجٍ﴾ منسوخ عند الجمهور في نسخ الوصية بالسكنى للزوجات في الحول إلا رواية شاذة مهجورة عن ابن أبي نجيح عن مجاهد، لم يتابع عليها ابن أبي نجيح، ولا قال بها فيما زاد على الأربعة الأشهر والعشر أحد من علماء المسلمين من الصحابة والتابعين ومن بعدهم من المخالفين فيما علمت، وقد روى ابن أبي نجيح عن مجاهد في مثل ذلك مثل ما عليه الناس، فانعقد الإجماع وارتفع الخلاف، فالحول منسوخ بالأربعة أشهر بلا خلاف في ذلك.\nوأما الوصية بالسكنى والنفقة فمن أهل الفقه من رأى أنها منسوخة بالميراث، وهم أكثر أهل الحجاز، أما أهل العراق فذلك عندهم منسوخ بالسنة بأن \"لا وصية لوارث\" فأي الوجهين كان النسخ فهو إجماع على رد ما رواه ابن أبي نجيح عن مجاهد وأنه منكر من القول لا يلتفت إليه (^١).\nفصل:\nوقوله: \"ترمي بالبعرة\". يعني: رمت بالعدة وخرجت كانفصالها من هذِه البعرة ورميها بها، وقيل: إشارة إلى ما فعلت وصبرت عليه من الاعتداد سنة، ولبسها شر ثيابها ونزولها الحفش صغير هين بالنسبة إلى حق الزوج وما يستحقه من المراعاة، كما يهون الرمي بالبعرة.\nوعبارة مطرف وابن الماجشون: ترمي ببعرة من بعر الغنم أو الإبل فترمي بها أمامها فيكون ذلك إحلالها.\n_________\n(^١) \"الاستذكار\" ١٨/ ٢٢٥، ٢٢٦، ٢٢٨، ٢٢٩.","vol":"25","page":566},{"text":"وقال بعضهم: ترمي بها مَنْ عرض مِنْ كلب أو غيره تُري مَنْ حصرها أن مقامها حولًا بعد زوجها على تلك الحال أهون عليها من بعرة ترمي بها كلبًا أو غيره.\nوقال ابن وهب: ترمي ببعرة من بعر الغنم ترمى بها وراء ظهرها بعد السنة.\nوقولها: (تؤتى بدابةٍ حمارٍ أو شاةٍ أو طائرٍ) هو بدل من (دابة)، وكلها دواب؛ لأنها تدب، أي: تمشي، وهذِه تسمية لغوية.\nفصل:\nقولها: (قالت زينب: دخلت على أم حبيبة حين توفي أبوها أبو سفيان). لمسلم في حديث بنت أم سلمة قالت: توفي حميم لأم حبيبة (^١). كذا في رواية الجلودي وغيره، وهو الصواب. ووقع في نسخة ابن الحذاء: توفي حميم لأم سلمة. مكان أم حبيبة (^٢).\nفصل:\nوأما ما روي من أنه - ﵇ - رخص للمرأة أن تحد على زوجها حتى تنقضي عدتها، وعلى أبيها سبعة أيام، وعلى من سواه ثلاثة أيام، فغير صحيح؛ لما قدمناه في قصة أم حبيبة أنها تطيب بعد أبيها بثلاث؛ ولعموم الأحاديث.\nوهذا الحديث أخرجه أبو داود في \"مراسيله\": عن عمرو بن شعيب أنه - ﵇ -، فذكره مفصلًا (^٣).\n_________\n(^١) مسلم (١٤٨٦/ ٥٩) كتاب الطلاق، باب: وجوب الإحداد في عدة الوفاة ....\n(^٢) انظر: \"إكمال المعلم\" ٥/ ٧٣.\n(^٣) \"المراسيل\" ص ٢٩٥ (٤٠٩).","vol":"25","page":567},{"text":"وعمرو ليس تابعيًّا (^١)، فلا ينبغي ذكره في المراسيل.\nفصل:\nقول الزهري الذي بدأ به البخاري هو قول مالك والشافعي كما سلف خلافًا لأبي حنيفة، دليلنا ما ذكره الزهري؛ وذلك أن الإحداد صفة العدة فتجب بوجوبها؛ ولأنه قال: أفنكِحلُها، بالنون، فلو لم تكن طفلة لم يقل ذلك، ولكانت تكحل نفسها. وكذلك قال أبو حنيفة في أحد قوليه في الأمة: لا إحداد عليها (^٢).\nفصل:\nزينب بنت أم سلمة: راوية الأحاديث الثلاثة في الباب، أبوها أبو سلمة عبد الله بن عبد الأسد، المخزومية، ربيبة النبي - ﷺ -، قيل: كان اسمها برة، ولها صحبة، تزوجها عبد الله بن زمعة بن الأسود فقتل ولداها (منه) (^٣) يوم الحرة. روت عن رسول الله - ﷺ - وعن أمها وعدة، وروى عنها عروة وأبو سلمة، توفيت سنة ثلاث وسبعين (^٤). وأما ابن التين فنقل عن بعض العلماء أن زينب هذِه لا يعلم لها رواية عن رسول الله - ﷺ -، ويروي أخوها عمر عن رسول الله - ﷺ -. وهو عجيب منه فاحذره.\n_________\n(^١) ورد بهامش الأصل: بل هو تابعي، وقد سمع من الرُبيع بنت معوذ، وزينب بنت أم سلمة والله أعلم. وشيخنا أخذ هذا الكلام من علوم ابن الصلاح وابن الصلاح كتبه بخط الطلسي وليس بجيد، فهو تابعي وسمع ممن ذكرت من الصحابة، والله أعلم.\n(^٢) انظر: \"المبسوط\" ٦/ ٥٩، ٦٠.\n(^٣) من (غ).\n(^٤) انظر ترجمتها في \"معجم الصحابة\" ٦/ ٣٣٣٧، \"الاستيعاب\" ٤/ ٤١٠، \"أسد الغابة\" ٧/ ١٣١.","vol":"25","page":568},{"text":"فصل:\nوأم حبيبة: أم المؤمنين، اسمها رملة، هاجرت إلى الحبشة، فهلك زوجها، فزوجها النجاشي من رسول الله - ﷺ -، وأمها صفية بنت أبي العاص بن أمية، روى عنها أخواها معاوية وعنبسة وعروة، وتوفيت سنة أربع وأربعين (^١). وفيها نزلت: ﴿عَسَى اللهُ أَنْ يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُمْ مِنْهُمْ مَوَدَّةً﴾ [الممتحنة: ٧] قاله ابن عباس (^٢).\n_________\n(^١) انظر ترجمتها في \"الاستيعاب\" ٤/ ٤٨٣، \"معرفة الصحابة\" ٦/ ٣٢١٦ - ٣٢١٨، \"أسد الغابة\" ٧/ ١١٥. ٣١٥.\n(^٢) رواه ابن سعد في \"الطبقات\" ٨/ ٩٩ من طريق أبي سهيل، وابن عدي في \"الكامل\" ٣/ ٤٩٨ (٦٠٩) من طريق خارجة بن مصعب، كلاهما، عن محمد بن السائب، عن أبي صالح، عن ابن عباس به.","vol":"25","page":569},{"text":"<span data-type='title' id=toc-3259>٤٧ - باب الْكُحْلِ لِلْحَادَّةِ</span>\n٥٣٣٨ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا حُمَيْدُ بْنُ نَافِعٍ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ، عَنْ أُمِّهَا، أَنَّ امْرَأَةً تُوُفِّىَ زَوْجُهَا فَخَشُوا [عَلَى] عَيْنَيْهَا، فَأَتَوْا رَسُولَ اللهِ - ﷺ - فَاسْتَأْذَنُوهُ فِى الْكُحْلِ، فَقَالَ: «لَا تَكَحَّلْ، قَدْ كَانَتْ إِحْدَاكُنَّ تَمْكُثُ فِي شَرِّ أَحْلَاسِهَا -أَوْ شَرِّ بَيْتِهَا-، فَإِذَا كَانَ حَوْلٌ فَمَرَّ كَلْبٌ رَمَتْ بِبَعَرَةٍ، فَلَا حَتَّى تَمْضِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْرٌ». [انظر: ٥٣٣٦ - مسلم: ١٤٨٨ - فتح ٩/ ٤٩٠].\n\n٥٣٣٩ - وَسَمِعْتُ زَيْنَبَ ابْنَةَ أُمِّ سَلَمَةَ تُحَدِّثُ عَنْ أُمِّ حَبِيبَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا يَحِلُّ لاِمْرَأَةٍ مُسْلِمَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ فَوْقَ ثَلَاثَةِ أَيَّامٍ، إِلاَّ عَلَى زَوْجِهَا أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا». [انظر: ١٢٨٠ - مسلم: ١٤٨٦ - فتح ٩/ ٤٨٤].\n\n٥٣٤٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، حَدَّثَنَا سَلَمَةُ بْنُ عَلْقَمَةَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَتْ أُمُّ عَطِيَّةَ: نُهِينَا أَنْ نُحِدَّ أَكْثَرَ مِنْ ثَلَاثٍ إِلاَّ بِزَوْجٍ. [انظر: ١٢٨٠ - مسلم: ١٤٨٦ - فتح ٩/ ٤٨٤].\nذكر فيه حديث زَيْنَبَ ابنةِ أُمِّ سَلَمَةَ، عَنْ أُمِّهَا، أَنَّ امْرَأَةً تُوُفِّيَ عنها زَوْجُهَا فَخَشُوا عَلَى عَيْنَيْهَا، فَأَتَوْا رَسُولَ اللهِ - ﷺ - فَاسْتَأْذَنُوهُ في الكُحْلِ، فَقَالَ: \"لَا تَكَحَّلْ، قَدْ كانَتْ إِحْدَاكنَّ تَمْكُثُ في شَرِّ أَحْلَاسِهَا -أَوْ شَرِّ بَيْتِهَا- فَإِذَا كَانَ حَوْلٌ فَمَرَّ كَلْبٌ رَمَتْ بِبَعَرَةٍ، فَلَا حَتَّى تَمْضِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْر\".\nوَسَمِعْتُ زَيْنَبَ ابنةَ أُمِّ سلَمَةَ تُحَدِّثُ عَنْ أُمِّ حَبِيبَةَ أَنَّه - ﵇ - قَالَ: \"لَا يَحِلُّ لاِمْرَأَةٍ مُسْلِمَةٍ تُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ فَوْقَ ثَلَاَثةِ أَيَّامٍ، إِلَّا عَلَى زَوْجِهَا أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا\".\nوحديث مُحَمَّدِ بْنِ سِيرِينَ، قَالَتْ أُمُّ عَطِيَّةَ: نُهِينَا أَنْ نُحِدَّ أَكْثَرَ مِنْ ثَلَاثٍ إِلاَّ على زوج.","vol":"25","page":570},{"text":"وقد سلف في الحيض.\nوقوله: (باب الكحل للحاد). هو الصواب، وفي \"شرح ابن بطال\": الحادة (^١). والصواب الأول، مثل: طالق، وطامث، وحائض؛ لأنه نعت للمؤنث لا يشركه فيه الرجل.\nوالأحلاس: جمع حلس، وهو ما يفرش ليجلس عليه.\nوقوله: (فخشوا على عينها). أصله: فخشيوا، على وزن علموا استثقلت الضمة على الياء فحذفت، واجتمع ساكنان الياء والواو فحذفت الياء؛ لاجتماع الساكنين، وضمت الشين لتفتح الواو.\nوسلف حكم الكحل في الباب [السابق] (^٢)، ونقل ابن التين عن بعض العلماء أن هذِه المرأة لم تكن بلغ بها ما يوجب الأذى؛ لأنه - ﵇ - أذن لأم سلمة أن تكحل العين بالجلاء وتنزعه نهارًا. قال: ومذهب مالك أنها إذا اضطرت اكتحلت وإن كان فيه طيب (^٣).\nوقال ابن الجلاب: إذا اضطرت اكتحلت ليلًا ومسحته نهارًا.\nوروى مالك أنه بلغه أنه - ﵇ - دخل على أم سلمة وهي حاد على أبي سلمة وقد جعلت على عينها صبرًا فقال: \"ما هذا يا أم سلمة؟ \" قلت: إنما هو صبر يا رسول الله. قال: \"فاجعليه بالليل وامسحيه بالنهار\" (^٤). وهذا مخالف بحديث الباب؛ حيث لم ير لبنت أم سلمة حين توفي عنها زوجها في الكحل ليلًا ولا نهارًا، والجمع بينهما يؤخذ مما أسلفنا.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٥٠٩.\n(^٢) ليست في الأصل، والسياق يقتضيها.\n(^٣) انظر: \"المنتقى\" ٤/ ١٤٥.\n(^٤) \"الموطأ\" ص ٣٧١.","vol":"25","page":571},{"text":"وقد ذكرها ابن أبي صفرة أن النهي عن ذلك فيها قطعًا للذرائع؛ لأن ذلك من دواعي التزويج التي مُنعت منه حتى تخرج من العدة؛ احتياطًا للميت إذ قد زالت مراعاته لها، لكن إذا دخل على الناس المشقة من قطعها رفعت عنهم، ودلت إباحته ليلًا أن نهيه عنه ليس على التحريم، وإنما هو على التنزيه، فمن شاء أخذ بالشدة على نفسه كما فعلت صفية بنت أبي عبيد في ترك الكحل حتى كادت عيناها ترمضان، ومن شاء أخذ بالرخص فيه، فقد أجازه جماعة من السلف (^١).\nذكر مالك في \"الموطأ\" أنه بلغه عن سالم بن عبد الله وسليمان بن يسار أنهما أجازا للمتوفى عنها زوجها إذا خشيت على بصرها من شكوى بها أن تكتحل وتتداوى بما فيه طيب. قال مالك: فإذا كانت الضرورة فإن دين الله يسر (^٢).\nوقد قال في \"المختصر الصغير\": لا تكتحل إلا أن تضطر إليه من غير طيب يكون فيه. وقال الشافعي: كل كحل فيه زينة للعين مثل الإثمد وشبيهه لا خير فيه، وأما الفارسي وشبهه عند الضرورة فلا بأس به؛ لأنه ليس بزينة بل يزيد العين قبحًا، وما اضطر إليه مما فيه زينة اكتحلت ليلًا ومحته نهارًا. واحتج ببلاع مالك عن أم سلمة.\nقال الشافعي: في الصبر يصفر العين فيكون زينة وليس بطيب، فأذن لها - ﵇ - فيه ليلًا؛ حيث لا ترى. وكذلك ما أشبهه (^٣).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٧/ ٥١٠.\n(^٢) \"الموطأ\" ص ٣٧٠.\n(^٣) \"الأم\" ٥/ ٢١٣.","vol":"25","page":572},{"text":"وذكر ابن المنذر قال: رخص في الكحل عند الضرورة عطاء والنخعي. وهو قول مالك والكوفيين قالوا: لا بأس بالكحل الأسود وغيره إذا اشتكت عينها (^١).\n_________\n(^١) \"الإشراف\" ١/ ٢٧١.","vol":"25","page":573},{"text":"<span data-type='title' id=toc-3260>٤٨ - باب الْقُسْطِ لِلْحَادَّةِ عِنْدَ الطُّهْرِ</span>\n٥٣٤١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: كُنَّا نُنْهَى أَنْ نُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثٍ، إِلاَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا، وَلَا نَكْتَحِلَ، وَلَا نَطَّيَّبَ، وَلَا نَلْبَسَ ثَوْبًا مَصْبُوغًا، إِلاَّ ثَوْبَ عَصْبٍ، وَقَدْ رُخِّصَ لَنَا عِنْدَ الطُّهْرِ إِذَا اغْتَسَلَتْ إِحْدَانَا مِنْ مَحِيضِهَا فِى نُبْذَةٍ مِنْ كُسْتِ أَظْفَارٍ، وَكُنَّا نُنْهَى عَنِ اتِّبَاعِ الْجَنَائِزِ. [انظر: ٣١٣ - مسلم: ٩٣٨ - فتح ٩/ ٤٩١].\nذكر فيه حديث أُمِّ عَطِيَّةَ - ﵂ -: كُنَّا نُنْهَى أَنْ نُحِدَّ عَلَى مَيِّتٍ .. الحديث سلف في غسل المحيض سندا ومتنا. ثم ترجم عليه:","vol":"25","page":574},{"text":"<span data-type='title' id=toc-3261>٤٩ - باب تَلْبَسُ الْحَادَّةُ ثِيَابَ الْعَصْبِ</span>\n٥٣٤٢ - حَدَّثَنَا الْفَضْلُ بْنُ دُكَيْنٍ، حَدَّثَنَا عَبْدُ السَّلَامِ بْنُ حَرْبٍ، عَنْ هِشَامٍ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ فَوْقَ ثَلَاثٍ، إِلاَّ عَلَى زَوْجٍ، فَإِنَّهَا لَا تَكْتَحِلُ وَلَا تَلْبَسُ ثَوْبًا مَصْبُوغًا إِلاَّ ثَوْبَ عَصْبٍ». [انظر: ٣١٣ - مسلم: ٩٣٨ - فتح ٩/ ٤٩٢].\n\n٥٣٤٣ - وَقَالَ الأَنْصَارِيُّ: حَدَّثَنَا هِشَامٌ، حَدَّثَتْنَا حَفْصَةُ، حَدَّثَتْنِي أُمُّ عَطِيَّةَ: نَهَى النَّبِيُّ - ﷺ -: «وَلَا تَمَسَّ طِيبًا إِلاَّ أَدْنَى طُهْرِهَا إِذَا طَهُرَتْ، نُبْذَةً مِنْ قُسْطٍ وَأَظْفَارٍ». [انظر: ٣١٣ - مسلم: ٩٣٨ - فتح ٩/ ٤٩٢].\n\nثم ساقه ثم قال: وَقَالَ الأَنْصَارِيُّ: حَدَّثَنَا هِشَامٌ، حَدَّثَتْنَا حَفْصَةُ قالت: حَدَّثَتْنِي أُمُّ عَطِيَّةَ: نَهَى النَّبِيُّ - ﷺ - \"وَلَا تَمَسَّ طِيبًا إِلَّا أَدْنَى طُهْرِهَا إِذَا طَهُرَتْ، نُبْذَةً مِنْ قُسْطٍ وَأَظْفَارٍ\".\nقال أبو عبد الله البخاري: والقسط، والكست مثل الكافور والقافور.\nالشرح:\nالعَصْب: بسكون الصاد المهملة قبلها عين مهملة من البرود والحبر؛ لأنه يُعْصبُ غزله ثم يصبغ قبل نسجه، وربما سموا الثوب عصبًا فقالوا: عصب اليمن.\nوالقسط -بالقاف والكاف- بخور معلوم، وهو القسط الهندي، وهو عربي، قاله ابن فارس في القسط (^١). وكذلك الأظفار: وهي شيء من العطر شبيهة بالظفر، ولا يصح: قسط أظفار، ولا جزع أظفار على الإضافة، ولا وجه له. ويقال أيضًا: قسط ظفار، وجزع ظفار منسوب إلى مدينة باليمن يقال لها: ظفار.\n_________\n(^١) \"المجمل\" ٢/ ٧٥٢.","vol":"25","page":575},{"text":"وقال ابن التين: قوله: من قسط وأظفار. يريد: من قسط ظفار، كما قال في البخاري من جزع أظفار، فقالوا: فيه جزع ظفار.\nوالنُبذة: ما نبذته وطرحته من الكست في النار قدر ما يتبخر به، وهو اليسير من كل شيء، وقال الداودي: يسحق الكست فيلقى في الماء الذي يغسل به من الغسل؛ ليذهب رائحة الحيض.\nوقوله: (وقال الأنصاري: حَدَّثَنَا هشام) يريد: محمد بن عبد الله بن المثنى قاضي البصرة شيخه ولعله أخذه عنه مذاكرة، فلهذا لم يأت عنه بصيغة التحديث.\nقال ابن المنذر: أجمع العلماء غير الحسن على منع الطيب والزينة للحادة (^١)، إلا ما ذكر في حديث أم عطية مما رخص لها عند الطهر من المحيض من النبذة من القسط؛ لأن القسط ليس من الطيب الذي منعت منه، وإنما تستعمل القسط على سبيل المنفعة ودفع الروائح الكريهة والنظافة. وقد رُخص لها في الدهن بما ليس بطيب، هذا قول عطاء، والزهري، ومالك، والشافعي، وأبي ثور (^٢). وقال مالك: تدهن المتوفى عنها زوجها بالزيت والشبرق وما أشبه ذلك، إذا لم يكن فيه طيب.\nقال مالك: وبلغني أن أم سلمة أم المؤمنين كانت تقول: تجمع المرأة الحادة رأسها بالشبرق والزيت، وذلك ليس بطيب (^٣). وقال عطاء: تمتشط بالحناء والكتم (^٤).\n_________\n(^١) \"الإشراف\" ١/ ٢٧١.\n(^٢) انظر: \"الإشراف\" ١/ ٢٧١.\n(^٣) \"الموطأ\" ص ٣٧٠، ٣٧١.\n(^٤) رواه عبد الرزاق ٧/ ٤٦ (١٢١٢٢).","vol":"25","page":576},{"text":"وقال مالك: لا تمتشط بهما ولا بشيء مما يختمر، وإنما تمتشط بالسدر ونحوه مما لا يختمر في رأسها. ونهى عن الامتشاط (^١)، وكره الخضاب ابن عمر وأم سلمة وعروة وسعيد بن المسيب، وقال ابن المنذر: لا يحفظ عن سائر أهل العلم في ذلك خلافًا.\nوالخضاب داخل في جملة الزينة المنهي عنها قال: وأجمعوا أنه لا يجوز لها لباس المصبغة والمعصفرة إلا ما صبغ بالسواد، وقد رخص في السواد عروة بن الزبير ومالك والشافعي (^٢)، وكره الزهري لبسه (^٣)، وكان عروة يقول: لا تلبسوا من الحمرة إلا العصب. وقال الثوري: تتقى المصبوغ إلا ثوب عصب.\nوقال الزهري: لا تلبس العصب (^٤). وهو خلاف الحديث، وكان الشافعي يقول: كل صبغ يكون زينة ووشي في الثوب كان زينة أو تلميع مثل العصب والحبرة والوشي وغيره، فلا تلبسه الحاد غليظًا كان أو رقيقًا (^٥).\nوعن مالك: تجتنب الحناء والصباغ إلا السواد، فلها لبسه وإن كان حريرًا، ولا تلبس الملون من الصوف وغيره ولا أدكن ولا أخضر. وقال في \"المدونة\": إلا أن لا تجد غيره فيجوز لها لبسه قال: ولا تلبس رقيق ولا عصب اليمن. ووسع في غليظه، وتلبس رقيق البياض وغليظه من الحرير والكتان والقطن (^٦).\n_________\n(^١) \"الموطأ\" ص (٣٧٠).\n(^٢) \"الإشراف\" ١/ ٢٧٠، ٢٧١.\n(^٣) رواه عبد الرزاق ٧/ ٤٤.\n(^٤) رواه عبد الرزاق ٧/ ٤٤.\n(^٥) \"الأم\" ٥/ ٢١٤.\n(^٦) \"المدونة\" ٢/ ٧٧.","vol":"25","page":577},{"text":"والأصح عندنا عدم تحريم الإبريسم (^١). قال ابن المنذر: رخص كل من أحفظ عنه في لباس البياض (^٢). قال الأبهري: وهذِه الثياب التي أبيحت لها لا زينة فيها، وإنما هي ممنوعة من الزينة والطيب دون غيرها من اللباس.\nوالأصح عندنا أنه لا يحرم ما صبغ غزله ثم نسج كالبرود (^٣). وأجابوا عن قوله: عصب. على ما يباح من المصبوغ على أن في رواية للبيهقي: ولا ثوب عصب. لكن قال: إنها ليست بمحفوظة (^٤).\nويحرم عندنا حلي الذهب والفضة؛ للنص فيه في \"سنن أبي داود\" والنسائي بإسناد حسن (^٥)، وكذا لؤلؤ في الأصح (^٦)، وسلف عن الحسن البصري من بين سائر أهل العلم أنه كان لا يرى الإحداد (^٧).\nوقال: المطلقة ثلاثًا والمتوفى عنها زوجها تكتحلان وتمتشطان وتنتقلان وتختضبان وتتطيبان وتصنعان ما شاءا.\nقال ابن المنذر: وقد ثبت الإخبار عن رسول الله - ﷺ - بالإحداد، وليس لأحد بلغته إلا التسليم لها، ولعلها لم تبلغه أو بلغته وتأول حديث أسماء بنت عميس، روى حماد بن سلمة، عن الحجاج، عن الحسن بن سعد وساق الحديث السالف. وقد دفع أهل العلم هذا\n_________\n(^١) انظر: \"روضة الطالبين\" ٨/ ٤٠٦.\n(^٢) \"الإشراف\"١/ ٢٧٢.\n(^٣) انظر: \"الوسيط\" ٣/ ٣٨١.\n(^٤) \"معرفة السنن والآثار\" ١١/ ٢٢٢.\n(^٥) أبو داود (٢٣٠٤)، \"المجتبى\" ٦/ ٢٠٣.\n(^٦) انظر: \"روضة الطالبين\" ٨/ ٤٠٦.\n(^٧) رواه ابن أبي شيبة ٤/ ٢٠٥ (١٩٢٨٣).","vol":"25","page":578},{"text":"الحديث بوجوه، وكان أحمد يقول: هذا الشاذ من الحديث لا يؤخذ به. وقاله إسحاق.\nوقال أبو عبيد: إن أمهات المؤمنين اللواتي روي عنهن خلافه أعلم برسول الله - ﷺ -، ثم كانت أم عطية تحدث به مفسرًا فيما تجتنبه الحاد في عدتها، ثم مضى عليه السلف وكان شعبة يحدث به عن الحكم ولا يسنده.\nفصل:\nقولها في الحديث الأول: (وكنا ننهى عن اتباع الجنائز). سلف بحكمه في الجنائز. قال ابن التين: عن ابن القرطبي (^١): لا بأس أن يتبعها النساء ما لم يكثرن الترداد. وفي \"المدونة\": لا بأس أن تتبع النساء الجنائز وإن كانت شابة، فتخرج على الزوج والأخ والولد والوالد، ويكره لها الخروج على غيرهم (^٢)، وكرهه ابن حبيب بجميعهم بهذا الحديث (^٣).\n_________\n(^١) من (غ)، وفي الأصل القرطبي وورد في هامشه تعليق نصه: يحتمل أن يكون: ابن القرطبي بالسكون وطاء مهملة؛ لأن الفقيه أبا إسحاق محمد بن القاسم بن شعبان المالكي يقال له القرطبي. والله أعلم. [انظر: \"سير أعلام النبلاء\" ١٦/ ٧٨].\n(^٢) \"المدونة\" ١/ ١٦٩ - ١٧٠\n(^٣) انظر: \"النوادر والزيادات\" ١/ ٥٧٧.","vol":"25","page":579},{"text":"<span data-type='title' id=toc-3262>٥٠ - باب قوله تعالى: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ الآية [البقرة: ٢٣٤]\n٥٣٤٤ </span>- حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا شِبْلٌ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا﴾ [البقرة: ٢٣٤] قَالَ: كَانَتْ هَذِهِ الْعِدَّةُ تَعْتَدُّ عِنْدَ أَهْلِ زَوْجِهَا وَاجِبًا، فَأَنْزَلَ اللهُ: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ﴾ [البقرة: ٢٤٠] قَالَ: جَعَلَ اللهُ لَهَا تَمَامَ السَّنَةِ سَبْعَةَ أَشْهُرٍ وَعِشْرِينَ لَيْلَةً وَصِيَّةً، إِنْ شَاءَتْ سَكَنَتْ فِي وَصِيَّتِهَا، وَإِنْ شَاءَتْ خَرَجَتْ، وَهْوَ قَوْلُ اللهِ تَعَالَى: ﴿غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ﴾ [البقرة: ٢٤٠] فَالْعِدَّةُ كَمَا هِيَ، وَاجِبٌ عَلَيْهَا. زَعَمَ ذَلِكَ عَنْ مُجَاهِدٍ. وَقَالَ عَطَاءٌ: قَالَ ابْنُ عَبَّاسٍ نَسَخَتْ هَذِهِ الآيَةُ عِدَّتَهَا عِنْدَ أَهْلِهَا، فَتَعْتَدُّ حَيْثُ شَاءَتْ، وَقَوْلُ اللهِ تَعَالَى: ﴿غَيْرَ إِخْرَاجٍ﴾ [البقرة: ٢٤٠]. وَقَالَ عَطَاءٌ: إِنْ شَاءَتِ اعْتَدَّتْ عِنْدَ أَهْلِهَا، وَسَكَنَتْ فِى وَصِيَّتِهَا، وَإِنْ شَاءَتْ خَرَجَتْ لِقَوْلِ اللهِ: ﴿فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ﴾ [البقرة: ٢٤٠]. قَالَ عَطَاءٌ: ثُمَّ جَاءَ الْمِيرَاثُ فَنَسَخَ السُّكْنَى، فَتَعْتَدُّ حَيْثُ شَاءَتْ، وَلَا سُكْنَى لَهَا. [انظر: ٤٥٣١ - فتح ٩/ ٤٩٣].\n\n٥٣٤٥ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ سُفْيَانَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ حَزْمٍ، حَدَّثَنِي حُمَيْدُ بْنُ نَافِعٍ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ، عَنْ أُمِّ حَبِيبَةَ ابْنَةِ أَبِي سُفْيَانَ، لَمَّا جَاءَهَا نَعِيُّ أَبِيهَا دَعَتْ بِطِيبٍ، فَمَسَحَتْ ذِرَاعَيْهَا وَقَالَتْ: مَا لِي بِالطِّيبِ مِنْ حَاجَةٍ، لَوْلَا أَنِّى سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ تُحِدُّ عَلَى مَيِّتٍ فَوْقَ ثَلَاثٍ، إِلاَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا». [انظر: ١٢٨٠ - مسلم: ١٤٨٦ - فتح ٩/ ٤٩٣].\nذكر فيه حديث مجاهد وقد سلف في التفسير سندًا ومتنًا.","vol":"25","page":580},{"text":"وشبل المذكور في إسناده هو ابن عباد المكي انفرد به البخاري وابن أبي نجيح وهو عبد الله بن يسار.\nثم ساق حديث زينب بنت أم سلمة عن أم حبيبة، وقد سلف قريبًا.\nوالنِعيّ -بكسر العين وتشديد الياء، وبفتح النون، وإسكان العين- خبر الموت، واقتصر ابن التين على الأول، وما ذهب إليه مجاهد غريب، وقد قال ابن الزبير لعثمان - ﵃ -: لِمَ أَثْبَتَّ هذِه الآية، وقد نسختها الآية الأخرى؟ قال: يا ابن أخي، لا أغير شيئًا من مكانه (^١). يريد: نسختها أربعة أشهر وعشرًا، وقول ابن عباس: نسخت هذِه الآية عدتها عند أهلها، فتعتد حيث شاءت. قال غيره: لم تنسخ، وإنما خص الله تعالى الأزواج أن يوصوا بتمام السنة لمن لا يرث من الزوجات. وقول عطاء: (ثم جاء الميراث فنسخ السكنى، فتعتد حيث شاءت، ولا سكنى لها) (^٢). هو قول أبي حنيفة أن المتوفى عنها لا سكنى لها، وهو أحد قولي الشافعي كالنفقة، وأظهرهما الوجوب؛ بحديث فريعة في السنن، وصححه الترمذي، وقد سلف (^٣).\nومذهب مالك أن لها السكنى إذا كانت الدار ملكًا للميت أو نقد كراءها (^٤)، والذي قال ابن عباس في هذِه الآية: نسخت بآية الميراث، ونسخ أجل الحول بأن جعل لها أربعة أشهر وعشرًا، وفي حديث الفريعة قال لها - ﵇ -: \"امكثي في بيتك حتى يبلغ الكتاب أجله\".\n_________\n(^١) سلف برقم (٤٥٣٠).\n(^٢) سلف برقم (٤٥٣١).\n(^٣) أبو داود (٢٣٠٠)، الترمذي (١٢٠٤)، النسائي ٦/ ١٩٩ - ٢٠٠.\n(^٤) انظر: \"المنتقى\" ٤/ ١٣٤.","vol":"25","page":581},{"text":"وعن مالك: لها السكنى. وعنه مرة: لا. قال مالك: وزوجة الميت أحق بالسكنى بعد كراه (^١). أي: إذا أكراه مشاهرة ومسانهة، وإنما لو أكرى سنة معينة نقدًا ولم ينقد فهي أحق بالسكنى.\nفرعان: عندهم طلقها بائنًا فلزمته السكنى، ثم مات أكرى لها من ماله، بخلاف من توفي عنها ولم يطلقها، وقال ابن نافع: لا سكنى لها؛ والموت يسقطها (^٢).\nفإن خرجت المتوفى عنها مسافرة مسافة اليومين ونحوها ردت، فإن تباعدت تركت، وليس عليها من المبيت حيث تسكن مثل ما عليها في بيت زوجها، قاله عبد الملك. وقال أصبغ: ترد من (الغد) (^٣) إذا قدر على ذلك من غير ضرورة.\nوقال ابن بطال: ذهب مجاهد إلى أن الآية التي فيها ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ [البقرة: ٢٣٤] إنما نزلت قبل الآية التي فيها ﴿وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ﴾ [البقرة: ٢٤٠] كما هي قبلها في التلاوة، ولم يجعل آية الحول منسوخة بالأربعة أشهر وعشرًا، وأشكل عليه المعنى؛ لأن المنسوخ لا يمكن استعماله مع الناسخ، ورأى أن استعمال هاتين الآيتين ممكن؛ إذ حكمهما غير متدافع، ويجوز أن يوجب الله تعالى على المعتدة التربص أربعة أشهر وعشرًا، لا تُخْرج فيها من بيتها فرضًا عليها، يأمر أهلها أن تبقى سبعة أشهر وعشرين ليلة، تمام الحول إن شاءت، أو تخرج إن شاءت وصية لها؛ لقوله: ﴿وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ﴾ الآية فحصل لها فائدتان في استعمال الآيتين، ورأى ألا يسقط\n_________\n(^١) \"المدونة\" ٢/ ١١١.\n(^٢) انظر: \"النوادر والزيادات\" ٥/ ٤٤.\n(^٣) كذا بالأصل.","vol":"25","page":582},{"text":"حكمًا في كتاب الله يمكنه استعماله ولا يتبين له نسخه.\nوهذا قول لم يقله أحدٌ من المفسرين غيره ولا تابعه عليه أحدٌ من فقهاء الأمة، بل اتفق جماعة المفسرين وكافة الفقهاء أن قوله: ﴿مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ﴾ منسوخ بقوله: ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ ويشهد لذلك الحديث السالف \"وقد كانت إحداكن ترمي بالبعرة على رأس الحول\".\nومما يدل على خطئه أن الله تعالى إنما أوجب السكنى للمتوفى عنهن أزواجهن عند من رأى إيجابه في العدة خاصة، وهي الأربعة أشهر وعشر وما زاد عليها، فالأُمَّة متفقة أن المرأة فيها أجنبية من زوجها لا سكنى لها ولا غيره شاءت أم لم تشأ، وكيف يجوز أن تبقى في بيت زوجها بعد العدة إن شاءت وهي غير زوجة منه، ولا حمل هناك [يوجب حبسها به] (^١) ومنعها من الأزواج حتى تضعه.\nوأيضًا فإن السكنى إنما كان في الحول حين كانت العدة حولًا، والسكنى ترتبط بها، فلما نسخ آية الحول بالأربعة أشهر وعشرًا استحال أن يكون سكنى في غير عدة.\nوأما ابن عباس فإنه دفع السكنى للمتوفى عنها زوجها، وقال: قوله ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ﴾ الآية ولم يقل: يعتددن في بيوتهن، ولتعتد حيث شاءت.\nوذهب إلى قول ابن عباس أن المتوفى عنها تعتد حيث شاءت علي وعائشة وجابر، ومن حجتهم: أن السكنى إنما وردت في المطلقة وبذلك نطق القرآن، وإيجاب السكنى إيجاب حكم، والأحكام لا تجب إلا بنص\n_________\n(^١) ليست في الأصل، والمثبت من \"شرح ابن بطال\".","vol":"25","page":583},{"text":"كتاب أو سنة أو إجماع، وقد سلف خلاف أهل العلم فيه قريبًا.\nوقال إسماعيل: أما قول ابن عباس في ﴿يَتَرَبَّصْنَ﴾ ولم يقل في بيتها فمثل هذا يجوز ألا (يبين) (^١) في ذلك الموضع، ويبين في غيره. وقد قال تعالى: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨] ولم يقل في هذا الموضع: إنها تتربص في بيتها.\nثم قال في أمر المطلقة في موضع آخر ﴿لَا تُخرِجُوهُنَّ مِن بيُوتِهِنَّ وَلَا تحرُتجنَ﴾ الآية [الطلاق: ١] وقال: ﴿أَسْكِنُوهُنَّ﴾ الآية [الطلاق: ٦].\nفبين في هذا الموضع ما لم يذكر في ذلك الموضع. وقد بين أمر المتوفى بما جاء في حديث الفريعة السالف، وعمل به جملة أهل العلم، ورأينا المتوفى عنها احتيط في أمرها في العدة، بأكثر ما احتيط في المطلقة؛ لأن المطلقة إن لم يدخل بها فلا عدة بخلافها ويمكن ذلك والله أعلم؛ لأن الدخول قد يكون ولا يعلم به الناس، فإذا كان الزوج حيًّا ذكر ذلك وطالب به، وأمكن أن يبين حجته فيه، والميت قد انقطع عن ذلك وليس ينبغي في النظر إذا كانت المتوفى عنها قد جعلت عليها العدة في الموضع الذي لم يجعل على المطلقة أن تكون السكنى على المطلقة، ولا تكون على المتوفى عنها لما في السكنى من الاحتياط في أمر المرأة وما يلحق من النسب.\nوروى وكيع، عن أبي جعفر الرازي، عن الربيع بن أنس، عن أبي العالية أنه سئل: لمَ ضمت العشر إلى أربعة أشهر؟ قال: لأن الروح تنفخ فيها في العاشر (^٢). وهذا سلف، فأما إن كان المسكن بكراء قدمه الميت\n_________\n(^١) في الأصل (يتبين) والمثبت من \"شرح ابن بطال\".\n(^٢) رواه الطبري ٢/ ٥٣٠ (٥٠٩٤) وفيه (العشر) بدل: العاشر.","vol":"25","page":584},{"text":"فلها أن تسكن في عدتها كما مر. وإن كان لم يقدمه وأخرجها رب الدار، لم يكن لها سكنى في مال الزوج، هذا قول مالك، وعلى قول الكوفيين والشافعي أنه لا سكنى للمتوفى عنها في مال زوجها إن لم يخلف مسكنًا؛ لأن المال صار للورثة، حاملًا كانت أو غير حامل، ولا نفقة لها. وأوجب مالك لها السكنى إن كانت حاملًا من مال الميت ونفقتها من مالها؛ لقوله: ﴿يَتَرَبَّصْنَ﴾ الآية وكان الواجب على ظاهر الآية أن تتربص المتوفى عنها زوجها هذِه المدة، تفعل فيها ما كانت تفعل قبل وفاته، فلما ثبت عن الشارع أنه قال: \"لا يحل لامرأة\" الحديث في الإحداد وجب اتباعه؛ لتفسيره لما أجمل في الآية (^١).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٥١٥ - ٥١٨.","vol":"25","page":585},{"text":"<span data-type='title' id=toc-3263>٥١ - باب مَهْرِ الْبَغِيِّ وَالنِّكَاحِ الْفَاسِدِ</span>\nوَقَالَ الْحَسَنُ: إِذَا تَزَوَّجَ (مُحَرَّمَةً) (^١) وَهْوَ لَا يَشْعُرُ فُرِّقَ بَيْنَهُمَا، وَلَهَا مَا أَخَذَتْ، وَلَيْسَ لَهَا غَيْرُهُ. ثُمَّ قَالَ بَعْدُ: لَهَا صَدَاقُهَا.\n\n٥٣٤٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي مَسْعُودٍ - ﵁ - قَالَ نَهَى النَّبِيُّ - ﷺ - عَنْ ثَمَنِ الْكَلْبِ، وَحُلْوَانِ الْكَاهِنِ، وَمَهْرِ الْبَغِيِّ. [انظر: ٢٢٣٧ - مسلم: ١٥٦٧ - فتح ٩/ ٤٩٤].\n\n٥٣٤٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَوْنُ بْنُ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ قَالَ: لَعَنَ النَّبِيُّ - ﷺ - الْوَاشِمَةَ، وَالْمُسْتَوْشِمَةَ، وَآكِلَ الرِّبَا وَمُوكِلَهُ، وَنَهَى عَنْ ثَمَنِ الْكَلْبِ، وَكَسْبِ الْبَغِيِّ، وَلَعَنَ الْمُصَوِّرِينَ. [انظر: ٢٠٨٦ - فتح ٩/ ٤٩٤].\n\n٥٣٤٨ - حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ جُحَادَةَ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ: نَهَى النَّبِيُّ - ﷺ - عَنْ كَسْبِ الإِمَاءِ. [انظر: ٢٢٨٣ - فتح ٩/ ٤٩٤].\nثم ساق أحاديث:\nأحدها:\nحديث أبي مسعود عقبة بن عمرو: نَهَى النَّبِيُّ - ﷺ - عنْ ثَمَنِ الكَلْبِ، وَحُلْوَانِ الكَاهِنِ، وَمَهْرِ البَغِيِّ.\nثانيها:\nحديث عون بن أبي جحيفة عَنْ أَبِيهِ قَالَ: لَعَنَ النَّبِيُّ - ﷺ - الوَاشِمَةَ، وَالْمُسْتَوْشِمَةَ، وَآكِلَ الرِّبَا وَمُوكِلَهُ، وَنَهَى عَنْ ثَمَنِ الكَلْبِ، وَكَسْبِ البَغِيِّ، وَلَعَنَ المُصَوِّرِينَ.\n_________\n(^١) في الأصل: (مُحْرِمَةً) فاعل من الإحرام، والمثبت من \"اليونينية\".","vol":"25","page":586},{"text":"ثالثها:\nحديث أبي حازم، عَنْ أَبِي هُرَيْرَةَ: نَهَى النَّبِيُّ - ﷺ - عَنْ كَسْبِ الإِمَاءِ.\nوهذا سلف في الإجارة، والأولان في البيوع، والأول سلف في الإجارة أيضًا. والتعليق أسنده ابن أبي شيبة، عن عبد الأعلى، عن سعيد، عن مطر، عنه باللفظ الثاني قال: وحَدَّثنَا هشيم عن يونس عنه باللفظ [الأول] (^١) قال: وعن حماد مثله وعن إبراهيم: لها الصداق، وفي رواية: بطل النكاح، وإن دخل بها فلها الصداق، وإن لم يكن دخل بها فرق بينهما ولا صداق. وقال الحكم وحماد: لها الصداق كاملًا. وقال طاوس: ليس لها الصداق كله، لها بعضه (^٢).\nوقوله: (محرمة). ضبط الدمياطي بضم الميم وكسر الراء. وقال ابن التين: قوله: محرمة، يريد: ذات محرم. قال: وهو بفتح الميم، كذا ضبطه.\nوقوله: (لها صداقها). هو الصحيح، وهو قول مالك المشهور؛ لأن الفاسد إذا كان في العقد قضى بالمسمى وإن كان في الصداق قضى بصداق المثل. وعن مالك في نكاح الخيار يقضي بصداق المثل (^٣)، وهذا فساده في عقده، فعلى هذا يكون في هذِه المسألة تمضي بصداق المثل.\nوالنهي عن ثمن الكلب. يشمل كل كلب، وقال ابن التين: هو ضربان: كلاب الدور، والحرث والماشية، فالأول لا يحل اتخاذها؛ لأنها تروع الناس وتؤذيهم فثمنها حرام.\n_________\n(^١) ليست بالأصل، ويقتضيها السياق.\n(^٢) ابن أبي شيبة ٤/ ١٦ - ١٧.\n(^٣) الذي في \"المدونة\" ٢/ ١٥٩ خلاف هذا القول حيث يقول: لا يفسخ ويكون لها الصداق الذي سمي لها ولا ترد إلى صداق مثلها اهـ.","vol":"25","page":587},{"text":"واختلف في بيع كلب الصيد والماشية وفي أخذ قيمته إن قتل. وحلوان الكاهن: هو ما يعطى على الكهانة، يقال حلوته: أي أعطيته حلوان، والحلوان: الرشوة. وقيل: أصله من الحلاوة شبه بالشيء الحلو. ويقال: حلوت فلانًا إذا أطعمته الحلوى كما يقال: عسلته وتمرته.\nومهر البغي: ثمن الزنا، والبغي: بفتح الباء وكسر الغين وتشديد الياء، واحتج به من قال: لا صداق لكُرهِهِ على الزنا، قال الداودي: وليس كذلك؛ لأنه - ﵇ - نهى عن قتل النفس بغير الحق، وأجمعوا أن من قتل عبدًا فعليه قيمته، ومن قتل حرًّا فعليه ديته- إن اصطلحوا عليها وفي الخطأ.\nوجمع بين ثمن الكلب وهو مكروه، وبين مهر البغي وحلوان الكاهن وهما حرام؛ لأن الجمع بينهما لا يوجب المساواة في الحكم لقوله تعالى: ﴿إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ﴾ [النحل: ٩٠] فالعدل واجب فعله والإحسان مندوب إليه، وقام الإجماع على حرمة مهر البغي، ولا يلحق فيه نسب.\nوأما النكاح الفاسد فإما في العقد وإما في الصداق، فما فسد في العقد لا ينعقد عند أكثر الأمة، ومنه ما ينعقد عند بعضهم، فما فسخ قبل البناء مما فسد لعقدٍ، فلا صداق فيه ويرد ما أخذت، وما فسخ بعده ففيه المسمى، وما فسد لصداقه كالبيع في فساد ثمنه أنه يفسخ قبل الدخول ويمضي إذا فات بالدخول، ويرد إلى قيمته.\nوآخر قول ابن القاسم أن كل ما نص الله ورسوله على تحريمه ولا يُختلف فيه، فإنه يفسخ بغير طلاق وإن طلق فيه لا يلزم ولا يتوارثان كمتزوج الخامسة، وأختًا من الرضاعة، والمرأة على","vol":"25","page":588},{"text":"عمتها وخالتها، ومن تزوج بامرأة فلم يبن حتى تزوج ابنتها، أو نكح في العدة، قال: وكل ما اختلف الناس في إجازته أو فسخه فالفسخ فيه بطلاق وتقع فيه الموارثة والطلاق والخلع بما أخذ، ما لم يفسخ، كالمرأة تزوج نفسها أو تنكح بغير ولي أو أمة بغير إذن السيد أو بغرر في صداق، إذ لو قضى به قاضٍ لم أَنقْضه. وكذلك نكاح المحرم والشغار للاختلاف فيها.\nوأما من تزوج محرمة وهما لا يعلمان التحريم يفرق بينهما فلا حد عليهما، واختلف العلماء في صداقها على قولين بحسب اختلاف قول الحسن البصري، فقوله: لها ما أخذت. يعني: صداقها المسمى. وقوله بعد ذلك: (لها صداقها). يريد: صداق مثلها، وسائر الفقهاء على هذين القولين، طائفة تقول بصداق المثل، وأخرى تقول المسمى. قلت: وقد أسلفنا قول من قال: لها بعض الصداق.\nوأما من تزوج محرمة وهو عالم بالتحريم، فقال مالك وأبو يوسف ومحمد (^١) والشافعي: عليه الحد ولا صداق في ذلك. وقال الثوري وأبو حنيفة: لا حد عليه، وإن علم عذر (^٢). قال أبو حنيفة: ولا يبلغ به أربعين.\nوفرق ابن القاسم بين الشراء والنكاح فأوجب في نكاحه محرمة إذا علم تحريمها الحد، ولا حد عليه إذا اشتراها ووطئها وهو عالم بتحريمها، وسائر الفقهاء غير الكوفيين لا يفرقون بين النكاح والملك في ذلك ويوجبون (الحد) (^٣) في كلا الوجهين. وحجة أبي حنيفة أن\n_________\n(^١) انظر: \"شرح معاني الآثار\" ٣/ ١٤٩.\n(^٢) انظر: \"شرح معاني الآثار\" ٣/ ١٤٩.\n(^٣) زيادة يقتضيها السياق من \"شرح ابن بطال\" ٧/ ٥٢٠.","vol":"25","page":589},{"text":"العقد شبهة وإن كان فاسدًا كما لو وطئ جارية بينه وبين شريكه. فالوطء محرم باتفاق، ولا حد عليه للشبهة.\nوكذلك الأنكحة الفاسدة كنكاح المتعة وبلا ولي ولا شهود ووطء الحاىض والمعتكفة والمحرمة، وهذا كله وطء محرم لا حد فيه، وحجة مالك قوله تعالى: ﴿وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ﴾ الآية [النساء: ١٥] وهذِه فاحشة، وقد بين - ﵇ - السبيل ما هي بالرجم، وقام الإجماع على أن العقد على أمه وأخته لا يجوز فلا شبهة، وإنما هو زان [قاصد إلى الزنا] (^١) وإسقاط الحد عن نفسه بالنكاح.\n_________\n(^١) زيادة من \"شرح ابن بطال\" يقتضيها السياق، وليست في الأصول.","vol":"25","page":590},{"text":"<span data-type='title' id=toc-3264>٥٢ - باب الْمَهْرِ لِلْمَدْخُولِ عَلَيْهَا، وَكَيْفَ الدُّخُولُ، أَوْ طَلَّقَهَا قَبْلَ الدُّخُولِ وَالْمَسِيسِ</span>\n٥٣٤٩ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، أَخْبَرَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عُمَرَ: رَجُلٌ قَذَفَ امْرَأَتَهُ، فَقَالَ: فَرَّقَ نَبِيُّ اللهِ - ﷺ - بَيْنَ أَخَوَيْ بَنِي الْعَجْلَانِ وَقَالَ: «اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟». فَأَبَيَا، فَقَالَ: «اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟». فَأَبَيَا، فَفَرَّقَ بَيْنَهُمَا. قَالَ أَيُّوبُ: فَقَالَ لِي عَمْرُو بْنُ دِينَارٍ: فِي الْحَدِيثِ شَيْءٌ لَا أَرَاكَ تُحَدِّثُهُ قَالَ: قَالَ الرَّجُلُ: مَالِي؟ قَالَ: «لَا مَالَ لَكَ، إِنْ كُنْتَ صَادِقًا فَقَدْ دَخَلْتَ بِهَا، وَإِنْ كُنْتَ كَاذِبًا فَهْوَ أَبْعَدُ مِنْكَ». [انظر: ٥٣١١ - مسلم: ١٤٩٣ - فتح ٩/ ٤٩٥].\nزاد ابن بطال في أوله: إرخاء الستور (^١).\nساق حديث سعيد بن جُبَيْرٍ: قُلْتُ لاِبْنِ عُمَرَ: رَجُلٌ قَذَفَ امْرَأَتَهُ، فَقَالَ: فَرَّقَ النبي - ﷺ - بَيْنَ أَخَوَيْ بَنِي العَجْلَانِ وَقَالَ: \"اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟ \". فَأَبَيَا، فَقَالَ: \"اللهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟ \". فَأَبَيَا، فَفَرَّقَ بَيْنَهُمَا. قَالَ أَيُّوبُ: فَقَالَ لِي عَمْرُو بْنُ دِينَارٍ: فِي الحَدِيثِ شَيْءٌ لَا أَرَاكَ تُحَدِّثُهُ، قَالَ: قَالَ الرَّجُلُ: مَالِي؟ قَالَ: \"لَا مَالَ لَكَ، إِنْ كُنْتَ صَادِقًا فَقَدْ دَخَلْتَ بِهَا، وَإِنْ كُنْتَ كَاذِبًا فَهْوَ أَبْعَدُ مِنْكَ\".\nسلف في اللعان، وأخرجه مسلم وأبو داود والنسائي (^٢)، وهو ظاهر أن المهر يجب بالدخول، وهو دخول الحشفة بالقبل. وقوله في الترجمة: (وكيف الدخول، أو طلقها قبل الدخول). تقديره: أو كيف\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٥٢٠.\n(^٢) مسلم (١٤٩٣)، أبو داود (٢٢٥٨)، النسائي ٦/ ١٧٧.","vol":"25","page":591},{"text":"طلاقها، فاكتفى بذكر القعل عن ذكر المصدر؛ لدلالته عليه، كقوله تعالى: ﴿هَلْ أَدُلُّكُمْ﴾ إلى قوله: ﴿تُؤمِنُونَ بِاَللَهِ﴾ [الصف: ١٠] [فأقام تؤمنون] (^١) وهو فعل مقام الإيمان، وهو مصدر.\nوقال أبو حنيفة، يجب بمجرد الخلوة، بينه قوله: \"بما استحللتم من فرجها\" لكنه حجة عليه.\nواختلفوا في الوطء في الدبر، وإذا أذهب العذرة بالإصبع، فقال ابن القاسم: يكمل لها الصداق؛ لأنه فعله على وجه الافتضاض. وقال أصبغ: عليه ما شانها (^٢). وعندنا إن أزالها مستحقها لا شيء عليه أو غيره فالحكومة\nواختلف في المجبوب والحصور وشبههما، فقال المغيرة: إذا طالت المدة استحقت الصداق. وقيل: كمل لها وإن لم تطل؛ بدليل قول عمر - ﵁ -: ما ذنبهن إن جاء العجز من قبلكم (^٣).\nواختلف في المعوض على ثلاثة أقوال: فقال مالك: إذا طال مكثه لها الصداق. وأباه غيره (^٤)، وقال بعضهم: إذا أغلق عليها فقد وجب لها الصداق. كقول أبي حنيفة.\nوالحاصل أن العلماء اختلفوا في الدخول وبما يثبت.\nفقالت طائفة: إذا أغلق بابًا أو أرخى سترًا على المرأة فقد وجب الصداق والعدة.\n_________\n(^١) يقتضيها السياق، وليست في الأصول، وأثبتناها من \"شرح ابن بطال\" ٧/ ٥٢٢.\n(^٢) القولان لابن القاسم كما في \"النوادر والزيادات\" ٤/ ٥٤٣.\n(^٣) رواه عبد الرزاق ٦/ ٢٨٨ (١٠٨٧٣).\n(^٤) \"المدونة\" ٢/ ٢٢٢.","vol":"25","page":592},{"text":"روي ذلك عن عمر وعلي وزيد بن ثابت ومعاذ بن جبل وابن عمر (^١)، وهو قول الكوفيين والثوري والليث والأوزاعي وأحمد (^٢). حجتهم حديث الباب: \"إن كنت صادقًا فقد دخلت بها\".\nفجعل الدخول بها دليلًا على الجماع، وإن كان قد لا يقع مع الدخول، لكن حمله على ما يقع في الأكثر وهو الجماع؛ لما ركب الله سبحانه في نفوس عباده من شهوة النساء.\nقال الكوفيون: الخلوة الصحيحة يجب معها المهر كله بعد الطلاق، وطيء وإن لم يطأ، ادعته أو لم تدعه، إلا أن يكون أحدهما محرمًا أو مريضا أو صائمًا أو كانت حائضًا، فإن كانت الخلوة في مثل هذِه الحال ثم طلق لم يجب إلا نصف المهر، وعليها العدة عندهم في جميع هذِه الوجوه (^٣).\nوقالت طائفة: لا يجب المهر إلا بالمسيس، روي ذلك عن ابن مسعود وابن عباس (^٤)، وبه قال شريح والشعبي وابن سيرين، وإليه ذهب الشافعي وأبو ثور (^٥)، واحتجوا بقوله تعالى: ﴿وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُن﴾ الآية [البقرة: ٢٣٧]، وقال تعالى: ﴿فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا﴾ [الأحزاب: ٤٩] فأخبر تعالى أنها تستحق بالطلاق\n_________\n(^١) انظر: هذِه الآثار في \"الموطآت\" ص ٣٢٧، \"مصنف عبد الرزاق\" ٦/ ٢٨٥، ٢٨٦، \"السنن الكبرى\" ٧/ ٢٥٥.\n(^٢) انطر: \"بدائع الصنائع\" ٢/ ٢٩١، \"الاستذكار\" ١٦/ ١٣٠ - ١٣٣، \"الإشراف\" ١/ ٥٠.\n(^٣) انظر: \"الاستذكار\" ١٦/ ١٣٠ - ١٣١.\n(^٤) قال ابن المنذر: ولا يصح ذلك عن أحد منها، \"الإشراف\" ١/ ٥٠ - ٥١.\n(^٥) انظر \"الاستذكار\" ١٦/ ١٣٣ - ١٣٤، \"الإشراف\" ١/ ٥٠.","vol":"25","page":593},{"text":"قبل المسيس نصف ما فرضه لها، وأوجب العدة بالمسيس ولا تعرف الخلوة دون وطء مسيسًا ومن حجة هذا القول رواية من روى هذا الحديث: \"إن كنت صدقت عليها فبما استحللت من فرجها\" وقد سبق في اللعان، ويأتي بعد.\nوفيها قول ثالث: قال سعيد بن المسيب إذا دخل بالمرأة بيتها صدق عليها، وإن دخلت عليه في بيته صدقت. وهو قول مالك (^١)، واحتج أصحابه وقالوا [تفسير] (^٢) قول سعيد بن المسيب أنها تصدق عليه في بيته؛ لأن البيت في البناء بيت الرجل وعليه الإسكان، ودخولها في بيته هو دخول بناء.\nومعنى قوله: في بيتها: إذا زارها في بيتها عند أهلها أو وجدها ولم يدخل عليها دخول بناء فادعت أنه مسها وأنكر فالقول قوله؛ لأنها تدعي عليه، وهذا أصله في المتداعيين أن القول قول من شبهته قوية كاليد وشبهها (^٣).\nقال مالك: وإذا دخل بها وقبلها وكشفها، واتفقا أنه لم يمسها، فلها نصف الصداق إن كان قريبًا، وإن تطاول مكثه معها ثم طلقها فلها المهر كاملًا وعليها العدة أبدًا (^٤). وروى ابن وهب عنه أنه رجع عن قوله في \"الموطأ\" (^٥) وقال: إذا خلا بها حيث كان فالقول قولها (^٦).\n_________\n(^١) \"المدونة\" ٢/ ٢٢٢.\n(^٢) ليست في الأصل، وأثبتناها من \"شرح ابن بطال\".\n(^٣) انظر: \"الاستذكار\" ١٦/ ١٢٩.\n(^٤) \"المدونة\" ٢/ ٢٢٢.\n(^٥) \"الموطأ\" ص ٣٢٧.\n(^٦) انظر: \"الاستذكار\" ١٦/ ١٢٦.","vol":"25","page":594},{"text":"وذكر ابن القصار عن الشافعي أنه إذا دخل بها فقال: لم أطأ. وقالت: وطئني. فالقول قول الزوج؛ لأن الخلوة غير المسيس الذي يوجب المهر.\nوروى ابن علية عن عوف عن زرارة بن أوفى قال: قضى الخلفاء الراشدون المهديون: من أغلق بابًا وأرخى سترًا فقد وجبت العدة والمهر (^١). وبهذا احتج الكوفيون بأنه معلوم أنه لا يرخى الستر غالبًا إلا للوطء؛ فهي دلالة عليه.\n_________\n(^١) ابن أبي شيبة ٣/ ٥١٢ (١٦٦٨٩).","vol":"25","page":595},{"text":"<span data-type='title' id=toc-3265>٥٣ - باب الْمُتْعَةِ لِلَّتِي لَمْ يُفْرَضْ لَهَا</span>\nلِقَوْلِهِ تَعَالَى -﷿-: ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ﴾ إِلَى قَوْلِهِ ﴿بَصِيرٌ﴾ [البقرة: ٢٣٦ - ٢٣٧] وَقَوْلِهِ ﴿وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ﴾ [البقرة: ٢٤١]، وَلَمْ يَذْكُرِ النَّبِيُّ - ﷺ - فِي الْمُلَاعَنَةِ مُتْعَةً حِينَ طَلَّقَهَا زَوْجُهَا.\n\n٥٣٥٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ - ﷺ - قَالَ لِلْمُتَلَاعِنَيْنِ: «حِسَابُكُمَا عَلَى اللهِ، أَحَدُكُمَا كَاذِبٌ، لَا سَبِيلَ لَكَ عَلَيْهَا». قَالَ: يَا رَسُولَ اللهِ، مَالِي؟ قَالَ: «لَا مَالَ لَكَ، إِنْ كُنْتَ صَدَقْتَ عَلَيْهَا، فَهْوَ بِمَا اسْتَحْلَلْتَ مِنْ فَرْجِهَا، وَإِنْ كُنْتَ كَذَبْتَ عَلَيْهَا، فَذَاكَ أَبْعَدُ وَأَبْعَدُ لَكَ مِنْهَا». [انظر: ٥٣١١ - مسلم: ١٤٩٣ - فتح ٩/ ٤٩٦].\nثم ساق حديث ابن عمر - ﵄ - السالف.\nاختلف العلماء في المتعة، فقالت طائفة: هي واجبة للمطلقة التي لم يدخل بها ولم يسم لها صداقًا، وروي ذلك عن ابن عباس وابن عمر، وهو قول عطاء والشعبي والنخعي والزهري (^١)، وبه قال الكوفيون، ولا يجمع مهر مع المتعة (^٢).\nقال ابن عبد البر: وبه قال شريح وعبد الله بن معقل أيضًا (^٣). قال الحنفيون: فإن دخل بها ثم طلقها فإنه يمتعها ولا يجبر عليها هنا، وهو قول الثوري، وابن حي، والأوزاعي، قال: فإن كان أحد الزوجين مملوكًا لم تجب، وإن طلقها قبل الدخول ولم يسم لها مهرًا (^٤).\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة ٤/ ١٤٥.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٦٥.\n(^٣) \"الاستذكار\" ١٧/ ٢٨٠ - ٢٨١.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٢/ ٢٦٥ - ٢٦٦.","vol":"25","page":596},{"text":"قال أبو عمر: وقد روي عن الشافعي مثل قول أبي حنيفة بعد ذلك.\nوقالت طائفة: لكل مطلقة متعة، مدخولًا بها كانت أو غير مدخول بها، إذا وقع الفراق من قبله أولم يتم إلا به، إلا للتي سمى لها وطلقها قبل الدخول، فكذلك امرأة العنين، وهو قول الشافعي وأبي ثور. وروي عن علي، لكل مطلقة متعة. ومثله عن الحسن وسعيد بن جبير وأبي قلابة وطائفة، حجتهم عموم ﴿وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ﴾ [البقرة: ٢٤١] ولم يخص (^١).\nوقالت طائفة: المتعة ليست بواجبة في موضع من المواضع. وهو قول ابن أبي ليلى وربيعة، وهو قول مالك والليث وابن أبي سلمة، وحجة الشافعي ما رواه مالك عن نافع، عن ابن عمر - ﵄ - أنه قال: لكل مطلقة متعة إلا التي فرض لها مهر وقد طلقت ولم يدخل بها فحسبها نصف المهر (^٢).\nقال الشافعي: وأحسب ابن عمر استدل بقوله تعالى: ﴿وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً﴾ [البقرة: ٢٣٧] فاستدل بالقرآن على أنها مخرجة من جميع المطلقات، ولعله رأى أنه إنما أريد أن تكون المطلقة تأخذ بما استمتع به زوجها منها عند طلاقه شيئًا. فلما كانت المدخول بها تأخذ شيئًا وغير المدخول بها تأخذ أيضًا إذا لم يفرض لها وكانت التي لم يدخل بها وقد فرض لها تأخذ بحكم الله نصف المهر، وهو أكثر من المتعة ولم يستمتع منها بشيء، فلم تجب لها متعة (^٣).\n_________\n(^١) \"الاستذكار\" ١٧/ ٢٨٠، ٢٨٢، ٢٨٣، ٢٨٥.\n(^٢) \"الموطأ\" ص ٣٥٤.\n(^٣) \"الأم\" ٧/ ٢٨.","vol":"25","page":597},{"text":"حجة أهل الكوفة ما ذكره أبو عبيد: إنا وجدنا النساء في المتعة على ثلاثة ضروب، فكانت الآية التي فيها ذكر المتعين لصنفين منهم، وهن المطلقات بعد الدخول إن كان فرض لهن صداق أو لم يفرض، والمطلقات قبل الدخول مع تسمية صدقاتهن فلأولئك المهور كوامل بالمسيس ولهؤلاء الشطور منها بالتسمية، فلما صار هذان الحقان واجبين، كانت المتعة حينئذٍ تقوى من الله تعالى غير واجبة، ووجدنا الآية فيها ذكر الموسع والمقتر هي للصنف الثالث وهن المطلقات من غير دخول بهن ولا فرض لهن، وذلك قوله ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ﴾ الآية [البقرة: ٢٣٦]، فصارت المتعة لهن حتما واجبًا، ولولا هذِه المتعة لصار عقد النكاح إذًا يذهب باطلًا من أجل أنهن لم يمسسن فيستحققن الصدقات، ولم يفرض لهن فيستحققن أيضًا فيها، فلا بد من المتعة على كل حال.\nواحتج من لم يوجبها أصلًا فقال: قوله: ﴿وَمَتِّعُوهُنَّ﴾ وإن كان ظاهره الوجوب، فقد قرن به ما يدل على الاستحباب، وذلك أنه تعالى قرن بين المعسر والموسر، والواجبات في النكاح ضربان: إما أن يكون على حسب حال المنكوحات، كالصداق الذي يرجع فيه إلى صداق مثلها أو يكون على حسب حالهما جميعًا كالنفقات، والمتعة خارجة من هذين المعنيين؛ لأنه اعتبر فيها حالة الرجل وحده بأن يكون على الموسر أكثر مما على المعسر.\nوأيضًا فإن المتعة لو كانت فرضًا كانت مقدرة معلومة كسائر الفراىض في الأموال، ولم نَرَ فرضًا واجبًا في المال غير معلوم، فلما لم تكن كذلك خرجت عن حد الفرض إلى الندب والإرشاد والإخبار وصارت كالصلة والهدية.","vol":"25","page":598},{"text":"وأيضًا فإن الله تعالى لما علقها بقوم دل على أنها غير واجبة؛ لأن الواجبات ما لزمت الناس عمومًا كالصلاة والصيام والحج والزكاة، فلما قال تعالى ﴿حَقًّا عَلَى الْمُحْسِنِينَ﴾ [البقرة: ٢٣٦] و﴿حَقًّا عَلَى الْمُتَّقِينَ﴾ [البقرة: ٢٤١] سقط وجوبها عن غيرهم، وكذلك تأول شريح فقال لرجل: متع إن كنت محسنًا متع إن كنت متقيًا. وعنه هي واجبة في قوله ﴿عَلَى الْمُتَّقِينَ﴾، وندب في ﴿عَلَى الْمُحْسِنِينَ﴾ [البقرة: ٢٣٦]\nقال أبو عمر: هذا التفسير احتج به أصحابه له، ويجاب عنه بأنه ليس في ترك تحديدها ما يسقط وجوبها، كنفقات البنين والزوجات.\nقال تعالى: ﴿وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ﴾ [البقرة: ٢٣٣] ولم نجد شيئًا مقدرًا فيما أوجب من ذلك، وقال: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ﴾ الآية [الطلاق: ٧]، كما قال في الآية الأخرى: ﴿على الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ﴾ [البقرة: ٢٣٦]. وقال - ﵇ - لهند: \"خذي ما يكفيك وولدك بالمعروف\" (^١). ولم يقدر.\nقال ابن عبد البر: لم يختلف العلماء أن المتعة المذكورة في القرآن غير مقدرة ولا محدودة ولا معلوم مبلغها ولا يوجَب قدرها، بل هي كما قال تعالى: ﴿على الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ﴾ وإنما اختلفوا في وجوبها:\nفروى مالك أنه بلغه أن عبد الرحمن بن عوف طلق امرأة ومتعها بوليدة (^٢)، وكان ابن سيرين يُمَّتعُ بالخادم أو النفقة أو الكسوة، ومتع الحسن بن علي زوجته بعشرة آلاف فقالت: متاعٌ قليلٌ من حبيبٍ\n_________\n(^١) سلف برقم (٢٢١١).\n(^٢) \"الموطأ\" ص ٣٥٤.","vol":"25","page":599},{"text":"مفارقٍ. ومتع شريح بخمسمائة درهم، والأسود بن يزيد بثلاثمائة، وعروة بخادم، وقال قتادة: المتعة جلباب ودرع وخمار (^١). وإليه ذهب أبو حنيفة وقال: هذا لكل حرة أو أمة وكتابية إذا وقع الطلاق من جهته. وقال الزهري: بلغني أن المطلق كان يمتع بالخادم والحلة أو النفقة. وعن ابن عمر - ﵁ - ثلاثون درهمًا (^٢)، وفي رواية أنه متع بوليدة (^٣).\nفصل:\nوقول البخاري: (ولم يذكر النبي - ﷺ - للملاعنة متعة حين طلقها زوجها) حجة لمن قال: لكل مطلقة متعة، والملاعنة غير داخلة في جملة المطلقات، فلا متعة لها عند مالك والشافعي. قال ابن القاسم: لا متعة في كل نكاح مفسوخ.\nوالملاعنة عندهم كالفسخ؛ لأنهما لا يقران على النكاح فأشبه الردة، وكل فرقة من قبل المرأة قبل البناء وبعده فلا متعة فيها، وأوجب الشافعي للمختلعة والمبارية متعة. وقال أصحاب مالك: كيف يكون للمفتدية متعة، وهي تعطي؟ فكيف تأخذ متاعًا؟\nفصل:\nقال ابن المنذر: وقوله: ﴿لَا جُنَاحَ عَلَيْكُمْ﴾ الآية [البقرة: ٢٣٦] دليل على إباحة نكاح المرأة ولا يفرض لها صداقًا ثم يفرض لها إن مات أو دخل عليها مهر مثلها.\n_________\n(^١) روئ بهذِه الآثار عبد الرزاق ٧/ ٧٣ - ٧٥، وسعيد بن منصور في \"سننه\" ٢/ ٣ - ٥.\n(^٢) روئ هذِه الآثار عبد الرزاق ٧/ ٧٣، ٧٤.\n(^٣) ابن أبي شيبة ٤/ ١٤٦ (١٨٧٥٧)، وانظر ما سبق في \"الاستذكار\" ١٧/ ٢٧٥ - ٢٧٨.","vol":"25","page":600},{"text":"واختلفوا إن مات ولم يفرض لها: فقالت طائفة: لها مهر مثلها ولها الميراث وعليها العدة.\nروي هذا عن ابن مسعود، وبه قال اين أبي ليلى والثوري والكوفيون وأحمد وإسحاق وأبو ثور.\nوقالت طائفة: لها الميراث، وعليها العدة، ولا مهر لها. روي هذا عن علي وزيد بن ثابت وابن عباس وابن عمر، وبه قال مالك والأوزاعي، وللشافعي قولان، أظهرهما الأول.\nواستحب مالك ألا يدخل عليها حتى يقدم لها شيئًا أقله ربع دينار (^١).\nوفي السنن الأربعة من حديث عبد الله بن مسعود - ﵁ - في رجل تزوج امرأة فمات عنها ولم يدخل بها ولم يفرض لها صداقًا فقال: لها الصداق كاملًا وعليها العدة ولها الميراث (^٢).\nقال معقل بن سنان: سمعت رسول الله - ﷺ - قضى به في بروع بنت واشق.\nقال الترمذي: حديث حسن صحيح.\nوصححه أيضًا ابن حبان والحاكم والبيهقي وابن حزم وغيرهم (^٣).\nفائدة:\nفي البيهقي أنه - ﵇ - أمر زوج فاطمة بنت قيس أن يمتعها، وفي إسناده ابن عقيل، وهو دال لأظهر القولين في وجوبها للمدخول بها.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٥٢٦.\n(^٢) أبو داود (٢١١٤)، الترمذي (١١٤٥)، النسائي ٦/ ١٢١، ابن ماجه (١٨٩١).\n(^٣) الترمذي (١١٤٥)، ابن حبان ٩/ ٤٠٨، الحاكم ٢/ ١٨١ البيهقي ٧/ ٢٤٥.","vol":"25","page":601},{"text":"فصل:\nقول البخاري: (التي لم يفرض لها). قال ابن التين: يريد من فرض لها حسبها نصف صداقها. قال: وهذا قول ابن عمر وابن المسيب ومالك.\nقال: ومعنى: ﴿فَنِصْفُ مَا فَرَضْتُمْ﴾ [البقرة: ٢٣٧] أي: مع المتعة، ثم نقل عن سعيد بن جبير والضحاك ومجاهد في المطلقة قبل الدخول ولا فرض: هي لها واجبة.","vol":"25","page":602},{"text":"بِسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3266>٦٩ - كتاب النفقات</span>\nوَفَضْلِ النَّفّقَةِ عَلَى الأَهْلِ\n\n<span data-type='title' id=toc-3267>١ - باب فَضْلِ النَّفَقَةِ عَلَى الأَهْلِ</span>.\n﴿وَيَسْئلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ﴾ إلى قوله: ﴿وَالآخِرَةِ﴾ [البقرة: ٢١٩ - ٢٢٠] وَقَالَ الْحَسَنُ: العَفْوُ: الْفَضْلُ.\n\n٥٣٥١ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ الأَنْصَارِيَّ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ -فَقُلْتُ: عَنِ النَّبِيِّ؟ فَقَالَ: عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أَنْفَقَ الْمُسْلِمُ نَفَقَةً على أَهْلِهِ وَهْوَ يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَةً» [انظر: ٥٥ - مسلم: ١٠٠٢ - فتح: ٩/ ٤٩٧]\n\n٥٣٥٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «قَالَ اللهُ: أَنْفِقْ يَا ابْنَ آدَمَ أُنْفِقْ عَلَيْكَ». [انظر: ٤٦٨٤ - مسلم: ٩٩٣ - فتح: ٩/ ٤٩٧]\n\n٥٣٥٣ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «السَّاعِي عَلَى الأَرْمَلَةِ وَالْمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ","vol":"26","page":9},{"text":"اللهِ، أَوِ الْقَائِمِ اللَّيْلَ الصَّائِمِ النَّهَارَ». [٦٠٠٦، ٦٠٠٧ - مسلم: ٢٩٨٢ - فتح: ٩/ ٤٩٧]\n\n٥٣٥٤ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ سَعْدٍ - ﵁ - قَالَ كَانَ النَّبِيُّ - ﷺ - يَعُودُنِي وَأَنَا مَرِيضٌ بِمَكَّةَ، فَقُلْتُ: لِي مَالٌ، أُوصِي بِمَالِي كُلِّهِ؟ قَالَ: «لَا». قُلْتُ: فَالشَّطْرُ؟ قَالَ: «لَا». قُلْتُ: فَالثُّلُثُ؟ قَالَ: «الثُّلُثُ، وَالثُّلُثُ كَثِيرٌ، أَنْ تَدَعَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَدَعَهُمْ عَالَةً، يَتَكَفَّفُونَ النَّاسَ فِي أَيْدِيهِمْ، وَمَهْمَا أَنْفَقْتَ فَهُوَ لَكَ صَدَقَةٌ حَتَّى اللُّقْمَةَ تَرْفَعُهَا فِي فِي امْرَأَتِكَ، وَلَعَلَّ اللهَ يَرْفَعُكَ، يَنْتَفِعُ بِكَ نَاسٌ وَيُضَرُّ بِكَ آخَرُونَ». [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح: ٩/ ٤٩٧].\nالشرح:\nالنفقات: جمع نفقة، من الإنفاق، وهو الإخراج. واختلف السلف في تأويل هذِه الآية، فروي عن أكثر السلف، كما قاله ابن بطال أن المراد بذلك صدقة التطوع، روي ذَلِكَ عن القاسم وسالم، وقالا: العفو: فضل المال، ما تصدق به عن ظهر غنى.\nوقال الحسن: لا تنفق حَتَّى تجهد مالك، فتبقى تسأل الناس. وفي البخاري عنه: أنه الفضل (^١). قال ابن التين: يريد ما سهل، ومنه: \"أفضل الصدقة ما تصدق به عن ظهر غنى\".\nوقال مجاهد: هو الصدقة المفروضة (^٢)، وهو غير ممتنع. كما قاله إسماعيل؛ لأن الذي يؤخذ في الزكاة قليل من كثير؛ ولأن ظاهر التفسير ومقصد الكلام يدل أنه في غير الزكاة (^٣).\nقال ابن التين: والأول أبين. يعني قول الحسن.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٥٢٨.\n(^٢) \"تفسير مجاهد\" ١٠/ ١٠٦.\n(^٣) انظر \"شرح ابن بطال\" ٧/ ٥٢٨.","vol":"26","page":10},{"text":"وقوله: ﴿لَعَلَّكُمْ تَتَفَكَّرُونَ (٢١٩) فِي الدُّنْيَا وَالْآخِرَةِ﴾ [البقرة: ٢١٩، ٢٢٠]، أي: تتفكرون فتعرفون فضل الآخرة على الدنيا. وقيل: هو على التقديم والتأخير، أي: كذلك يبين الله لكم الآيات في الدنيا والآخرة لعلكم تتفكرون، قال بعضهم: كل إنفاق في القرآن هو صدقة.\nوقال الزجاج: أمر الناس أن ينفقوا الفَضْلَ إلى أن فُرِضت الزكاة، فكان أهل المكاسب يأخذ الرجل من كسبه كل يوم ما يكفيه ويتصدق بباقيه، ويأخذ أهل الذهب والفضة ما ينفقدنه في عامهم وينفقون باقيه. روي هذا في التفسير.\nوذكر البخاري -كما حكاه عنه ابن بطال- أن الآية عامة في النفقة على الأهل وغيرهم؛ لأن الرجل لا تلزمه النفقة على أهله إلا بعد ما يُعيّش به نفسه، وكان ذَلِكَ عن فضل قوته.\nوقد جاء في الحديث عن الشارع في أحاديث الباب -كما ستعلمها- أن نفقة الرجل على أهله صدقة، فلذلك ترجم بالآية في النفقة على الأهل (^١).\nثم ساق في الباب أربعة أحاديث:\nأحدها:\nحديث أبي مسعود عقبة بن عمرو - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أَنْفَقَ المُسْلِمُ عَلَى أَهْلِهِ نَفَقَةً وَهْوَ يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَةً\".\nثانيها:\nحديث أبي هريرة - ﵁ - أَنَّ النبي - ﷺ - قَالَ: \"قَالَ اللهُ تعالى: أَنْفِقْ يَا ابن آدَمَ أُنْفِقْ عَلَيْكَ\". وهو من أفراده.\n_________\n(^١) المصدر السابق.","vol":"26","page":11},{"text":"ثالثها:\nحديثه أيضًا قال: قَالَ النَّبِيُّ - ﷺ -: \"السَّاعِي عَلَى الأَرْمَلَةِ وَالمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ اللهِ، أَوِ كالْقَائِمِ اللَّيْلَ الصَّائِمِ النَّهَارَ\". أخرجه في الأدب ومسلم والأربعة (^١).\nرابعها: حديث سعد كَانَ النَّبِيُّ - ﷺ - يَعُودُنِي وَأَنَا مَرِيضٌ بِمَكَّةَ .. الحديث وقد سلف وفي آخره: \"وَمَهْمَا أَنْفَقْتَ فَهْوَ لَكَ صَدَقَة حَتَّى اللُّقْمَةَ تَرْفَعُهَا فِي فِيّ امْرَأَتِكَ، وَلَعَلَّ اللهَ يَرْفَعُكَ، يَنْتَفِعُ بِكَ أُنَاس وَيُضَرُّ بِكَ آخَرُونَ\".\nوفي مسلم من حديث أبي هريرة - ﵁ -: \"دينار أعطيته مسكينًا، ودينار أعطيته في رقبة، ودينار أعطيته في سبيل الله، ودينار أنفقته على أهلك - قال: والدينار الذي أنفقته على أهلك أعظم أجرًا\" (^٢).\nومن حديث ثوبان - ﵁ -: \"أفضل دينار ينفقه الرجل دينار ينفقه على عياله\" (^٣).\nوفي البيهقي بإسناد جيد من حديث أنس: \"إن كان الرجل يسعى على عياله يكفيهم فهو في سبيل الله تعالى\" (^٤).\n_________\n(^١) سيأتي برقم (٦٠٠٦)، (٦٠٠٧)، ورواه مسلم (٢٩٨٢)، والترمذي (١٩٦٩)، النسائي ٥/ ٨٦ - ٨٧، وابن ماجه (٢١٤٠) وليس عند أبي داود، ولم يشر إليه المزي كما في \"التحفة\" (١٢٩١٤).\n(^٢) مسلم (٩٩٥) كتاب الزكاة، باب: فضل النفقة على العيال.\n(^٣) مسلم (٩٩٤) كتاب الزكاة، باب: فضل النفقة على العيال.\n(^٤) \"السنن الكبرى\" ٧/ ٤٧٩.","vol":"26","page":12},{"text":"ووجه حديث أبي مسعود وسعد - وكيف يكون إطعام أهله صدقة وهو فرض عليه؟! أن الله تعالى جعل من الصدقة فرضًا وتطوعًا، ومعلوم أن أداء الفرض أفضل من التطوع، فإذا كان عند الرجل قدر قوته ولا فضل فيه عن قوت نفسه، وبه إليه حاجة، وهو خائف بإيثاره غيره به على نفسه هلاكًا كائنًا من كان غيره الذي حاجته إليه مثل حاجته، والدًا كان أو ولدًا أو زوجة أو خادمًا، فالواجب عليه أن يحيي به نفسه، وإن كان فيه فضل كان عليه صرفه إلى غيره ممن فرض الله نفقته عليه، فإن كان فيه فضل عما يحيي به نفسه ونفوسهم وحضره ممن لم يوجب الله عليه نفقة، وهو متخوف عليه الهلاك إن لم يصرف ذَلِكَ إليه، كان له صرفه إليه بثمن أو قيمة، وإن كان في سعة وكفاية لم يخف على نفسه ولا على أحد ممن يلزمه نفقته، فالواجب عليه أن يبدأ بحق من أوجب الله حقه في ماله، ثم الأمر إليه في الفضل من ماله إن شاء تطوع بالصدقة به وإنْ شاء ادّخره، وإذا كان المنفق على أهله إنما يؤدي فرضًا لله واجبًا، له فيه جزيل الأجر، فذلك -إن شاء الله- معنى قوله: \" (فيما) (^١) أنفقت\" إلى آخره؛ لأن بفعله ذَلِكَ يؤدي فرضًا لله هو أفضل من صدقة التطوع الذي يتصدق بها على غريب منه لا حق له في ماله. نبه عليه الطبري.\n_________\n(^١) كذا بالأصل ولعلها: (مهما) كما في الحديث.","vol":"26","page":13},{"text":"<span data-type='title' id=toc-3268>٢ - باب وُجُوبِ النَّفَقَةِ عَلَى الأَهْلِ وَالْعِيَالِ</span>\n٥٣٥٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ قَالَ: حَدَّثَنِي أَبُو هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «أَفْضَلُ الصَّدَقَةِ مَا تَرَكَ غِنًى، وَالْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ».\nتَقُولُ الْمَرْأَةُ: إِمَّا أَنْ تُطْعِمَنِي وَإِمَّا أَنْ تُطَلِّقَنِي. وَيَقُولُ الْعَبْدُ: أَطْعِمْنِي وَاسْتَعْمِلْنِي. وَيَقُولُ الاِبْنُ: أَطْعِمْنِي، إِلَى مَنْ تَدَعُنِي؟ فَقَالُوا: يَا أَبَا هُرَيْرَةَ، سَمِعْتَ هَذَا مِنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ: لَا، هَذَا مِنْ كِيسِ أَبِي هُرَيْرَةَ. [انظر: ١٤٢٦ - فتح: ٩/ ٥٠٠].\n\n٥٣٥٦ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ مُسَافِرٍ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «خَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى، وَابْدَأْ بِمَنْ تَعُولُ». [انظر: ١٤٢٦ - فتح: ٩/ ٥٠٠]\nذكر فيه حديث أبي هريرة - ﵁ - قَالَ: قَالَ رسول الله - ﷺ -: \"أَفْضَلُ الصَّدَقَةِ مَا تَرَكَ غِنًى، وَالْيَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ\".\nتَقُولُ المَرْأَةُ: إِمَّا أَنْ تُطْعِمَنِي وَإِمَّا أَنْ تُطَلِّقَنِي. وَيَقُولُ العَبْدُ: أَطْعِمْنِي وَاسْتَعْمِلْنِي. وَيقُولُ الابْنُ: أَطْعِمْنِي، إِلَى مَنْ تَدَعُنِي؟ فَقَالُوا: يَا أَبَا هُرَيْرَةَ، هذا مِنْ رَسُولِ اللهِ - ﷺ - سمعت؟ قَالَ: لَا، هذا مِنْ كِيسِ أَبِي هُرَيْرَةَ.\nوحديثه أيضًا: \"خَيْرُ الصَّدَقَةِ مَا كانَ عَنْ ظَهْرِ غِنًى، وَابْدَأْ بِمَنْ تَعُولُ\".","vol":"26","page":14},{"text":"الشرح:\nقد سلف في العليا والسفلى أقوال، وأن أصحها: العليا: المعطية، والسفلى: السائلة، وليس كل مسئول يكون أفضل من سائل؛ فقد سأل موسى والخضر أهل قرية أن يطعموهما، وقال - ﵇ -: \"هو لها صدقة ولنا هدية\".\nوقوله: (هذا من كيس أبي هريرة). أي: من قوله، يعني: تقول المرأة إلى آخره. وفي رواية للنسائي: فقيل: من أعول يا رسول الله؟ قال: \"امرأتك تقول: أطعمني وإلا فارقني\". الحديث (^١).\nواحتج به من يرى الفسخ بالإعسار، وهو مالك والشافعي، خلافًا لأبي حنيفة (^٢).\nواختلف في الأجل في مقداره عند المالكية، هل هو شهر أو ثلاثة أيام ونحوها، إلا أن تكون تزوجته فقيرًا تعلم حاله، فلا فسخ إذًا (^٣).\nوقد قال تعالى: ﴿وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ﴾ [الطلاق: ٦]، وفي إمساكها، والحالة هذِه ضرر، ولا شك أن النفقة في مقابلة الاستمتاع، بدليل النشوز، وكما أن لها مفارقته بالإيلاء والعنة، فكذا هنا.\nوقوله: (\"ما كان عن ظهر غنى\") قيل: المعنى: ما ساق إلى المعطى غنى، وفيه نظر، بل المراد ما لم يجحف بالمعطي، أي: ما سهل عليه، يؤيده الحديث السالف: \"أفضل الصدقة ما تَرَكَ غنى\".\n_________\n(^١) \"السنن الكبرى\" ٥/ ٣٨٥ (٩٢١١).\n(^٢) انظر: \"مختصر الطحاوي\" ص (٢٢٣)، \"الموطأ\" ص (٣٦٤)، \"الأم\" ٥/ ٩٦، \"الهداية\" ٢/ ٣٢٢.\n(^٣) انظر: \"المنتقى\" ٤/ ١٣١.","vol":"26","page":15},{"text":"فصل:\nادعى المهلب الإجماع على أن نفقة الأهل والعيال واجبة، والحديث ظاهر فيه، وكذا قوله: \"وابدأ بمن تعول\" ولم يذكر إلا الصدقة، دل على أن نفقته على من يعول من أهلٍ وولدٍ محسوب له في الصدقة، وإنما أمرهم الله ببداءة الأهل، خشية أن يظنوا أن النفقة على الأهل لا أجر لهم فيها، فعرفهم أنها لهم صدقة، حَتَّى لا يخرجوها إلى غيرها إلا بعد أن يقوتوهم (^١).\nفصل:\nوقوله: (\"ابدأ بمن تعول\") إنما قاله؛ لأن حق نفس المرء عليه أعظم من حق كل أحد بعد الله. إذا صح ذَلِكَ، فلا وجه لصرف ما هو مضطر إليه إلى غيره، إذا كان ليس لأحد إحياء غيره بإتلاف نفسه وأهله، وإنما له إحياء غيره بغير إهلاك نفسه وولده وأهله، إذا فرض عليه النفقة عليهم وليست النفقة على غيرهم فرضًا عليه، ولا شك أن الفرض أولى لكل أحد من إيثار التطوع عليه.\nفصل:\nوفيه: أن النفقة على الولد ما داموا صغارًا فرض عليه؛ لقوله (إلى من تدعني). وكذلك نفقة العبد والخادم (للمرأة) (^٢) واجبة عليه قلت: وكذا يدل له \"ابدأ بمن تعول\" أيضًا، بل أولى في الدلالة؛ لأنه من عياله.\n_________\n(^١) انظر \"شرح ابن بطال\" ٧/ ٥٣٠.\n(^٢) كذا بالأصل وفي \"شرح ابن بطال\" ٧/ ٥٣٠ (للمرء) ولعله الصواب.","vol":"26","page":16},{"text":"فصل:\nنفقة الزوجة ثابتة بالنصوص والإجماع، ومن النص: قوله - ﵇ - يوم عرفة: \"لهن عليكم رزقهن وكسوتهن بالمعروف\" (^١) وقوله لهند: \"خذي ما يكفيك وولدك بالمعروف\" (^٢).\nفصل:\nوقام الإجماع أيضًا على أنه يجب عليه نفقة أولاده الأطفال لا مال لهم ولا كسب.\nواختلفوا -كما قال ابن المنذر- في نفقة من بلغ منهم ولا مال له ولا كسب، فقالت طائفة: على الأب أن ينفق على ولد صلبه الذكور حَتَّى يحتلموا، والنساء حَتَّى يزوجهنّ ويُدخَل بهنّ، فإنْ طلقها بعد البناء أو مات عنها، فلا نفقة لها على أبيها، وإن طلقها قبل البناء فهي على نفقتها، ولا نفقة لولد الولد على الجد عند مالك (^٣).\nوقالت طائفة: ينفق على ولده حَتَّى يبلغ الحلم والمحيض، ثم لا نفقة عليه إلا أن (يكونوا) (^٤) زمناء وسواء في ذَلِكَ الذكور والإناث؛ ما لم يكن لهم أموال، وسواء في ذَلِكَ ولده أو ولد ولده وإن سفلوا، ما لم يكن لهم أب دونه يقدر على النفقة عليهم، وهو قول الشافعي، وقال الثوري: يجبر الرجل على نفقة ولده الصغائر والرجال، غلامًا كان أو جارية، فإن كانوا كبارًا أجبر على نفقة النساء، ولا يجبر على نفقة الرجال إلا أن يكونوا زمناء وأوجب\n_________\n(^١) رواه مسلم (١٢١٨) كتاب الحج، باب حجة النبي - ﷺ -.\n(^٢) سبق برقم (٢٢١١).\n(^٣) \"المدونة\" ٢/ ٢٥٢.\n(^٤) في الأصل: (يكون) والمثبت موافق للسياق كما في \"شرح ابن بطال\" ٧/ ٥٣١.","vol":"26","page":17},{"text":"طائفة النفقة لجميع الأطفال والبالغين من الرجال والنساء إذا لم يكن لهم أموال يستغنون بها عن نفقة الوالد، على ظاهر حديث هند، ولم يستثن ولدًا بالغًا دون طفل (^١).\nقلت: هذِه واقعة عين لا عموم لها، والعموم في الأفعال غير لازم. وقوله: (يقول الابن: أطعمني، إلى من تدعني). يدل على أنه إنما يقول ذَلِكَ من لا طاقة له على الكسب والتحرف، ومن بلغ سن الحلم فلا يقول ذَلِكَ؛ لأنه قد بلغ حد السعي على نفسه والكسب لها؛ بدليل قوله تعالى: [حَتَّى إِذَا بَلَغُوا النِّكَاحَ] الآية [النساء: ٦]، فجعل بلوغ النكاح حدًّا في ذَلِكَ.\nقال ابن المنذر: أجمع أهل العلم على إسقاط النفقة على أهل اليسار منهم، سقط بذلك نفقتهم، وكل مختلف فيه فمردود إلى قول الشارع (^٢).\nوقال ابن حزم: يجبر على النفقة على ذوي رحمه المحرمة، إن كانوا فقراء، ولا عمل بأيديهم تقوم مؤنتهم منه، وهم الأعمام والعمّات وإن علو، والخالات والأخوال وإن علوا، وبنوا الإخوة وإن سفلوا، إلا الأبوين والأجداد والجدات والزوجات، فإنه يكلف أن يصونهم عن خسيس الكسب إن قدر على ذَلِكَ، ويباع عليه في كل ما ذكرناه ما بهْ عنه غنى من عقار وعرض وحيوان، ولا يباع من ذَلِكَ ما إنْ بِيع عليه هلك وضاع، قال: وقالت طائفة: لا يجبر أحد على نفقة أحد.\n_________\n(^١) \"الإشراف\" ١/ ١٢٩ - ١٣٠.\n(^٢) \"الإشراف\" ١/ ١٣٠.","vol":"26","page":18},{"text":"وقال الشعبي: ما رأيت أحدًا أجبر أحدًا على أحد. يعني: نفقته وقالت طائفة: لا ينفق أحدٌ إلا على الوالد الأدنى، والأم التي ولدته من بطنها، ويجبر الرجل دون المرأة على النفقة على الولد الأدنى الذكر، حَتَّى يبلغ فقط، وعلى الابنة الدنيا وإن بلغت، حَتَّى يزوجها فقط، ولا تجبر الأم على نفقة ولدها وإن مات جوعًا، وهي في غاية الغنى، وليس على الولد أن ينفق على زوجة أبيه ولا على أم ولده؛ إذ لم يوجب ذَلِكَ قرآن ولا سنة، إن عليه أن يقوم بمطعم أبيه وملبسه ومؤنة خدمته فقط (^١).\nفصل:\nاختلف في المعسر، هل يفرق بينه وبين امرأته بعدم النفقة؟ فقال مالك والليث والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور: لزوجته الخيار بين أن تقيم عنده -ولا يكون لها شيء في ذمته أصلًا- وبين أن تطلب الفراق، يفرق الحاكم بينهما (^٢).\nقلت: عندنا أنها إذا صبرت صارت دينًا عليه.\nونقله ابن التين عن عمر وعليًّ وأبي هريرة من الصحابة، ومن التابعين سعيد بن المسيب، وقال: إن ذَلِكَ سنة.\nقال ابن حزم: أما قول عمر فلا حجة لهم فيه؛ لأنه لم يخاطب بذلك إلا أغنياء قادرين على النفقة، وذلك أنه كتب إلى أمراء الأجناد: ادعو فلانًا وفلانًا أناسًا قد انقطعوا عن المدينة ورحلوا\n_________\n(^١) \"المحلى\" ١٠/ ١٠٠، ١٠١، بتصرف.\n(^٢) انظر \"مختصر اختلاف العلماء\" ٢/ ٣٦٦، \"الاستذكار\" ١٨/ ١٦٨ - ١٦٩، \"الإشراف\" ١/ ١٢٤.","vol":"26","page":19},{"text":"عنها، إما أن يرجعوا إلى نسائهم، وإما أن يبعثوا بنفقة إليهن، وإما أن يطلقوا ويبعثوا بنفقة ما مضى. رويناه من طريق عبد (الرزاق) (^١)، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، فذكره (^٢).\nورواه الشافعي فيما ذكره الحاكم في \"فضائله\" بلفظ: فأمرهم بأن ينفقوا أو يطلقوا، فإن (طلقوا) (^٣) بعثوا بنفقة ما حبسوا. رواه عن مسلم (^٤)، عن عبيد الله، عن نافع (^٥)، وليس فيه حكم المعسر، بل قد صح عنه إسقاط المرأة للنفقة إذا أعسر بها الزوج.\nوعن ابن المسيب قولان: أحدهما: يجبر على مفارقتها، والثاني: يفرق بينهما، وهما مختلفان، فأيهما السنة؟ وأيهما كان السنة فالآخر خلافها؟ ولم يقل سعيد: إنه سنة رسول الله - ﷺ -. وحتى لو قاله لكان مرسلًا (^٦) لا حجة فيه، فكيف وإنما أراد بلا شك أنه سنة من دونه - ﵇ -، لعله أراد بما تقدم عن عمر (^٧). وقال الشافعي، فيما ذكره الحاكم في \"فضائله\": الذي يشبه أن يكون سنة النبي - ﷺ - (^٨).\nوقالت طائفة: لا يفرق بينهما، وتلزم الصبر عليه، وتتعلق النفقة بذمته بحكم الحاكم. هذا قول عطاء والزهري، وإليه ذهب الكوفيون.\n_________\n(^١) في الأصول: عبد الوارث، وهو خطأ والمثبت من \"المحلى\".\n(^٢) \"المحلى\"١٠/ ٩٣، ٩٤، وأثر عمر في \"المصنف\" ٧/ ٩٣ - ٩٤ (١٢٣٤٦).\n(^٣) في الأصل: (لم يطلقوا) والمثبت من \"معرفة السنن والآثار\"\n(^٤) هو مسلم بن خالد، الزنجي، شيخ الشافعي.\n(^٥) انظر: \"معرفة السنن والآثار\" ١١/ ٢٨٤.\n(^٦) ورد في هامش الأصل: موقوف وهو الذي صححه النووي في \"شرح المهذب\" وفي \"هدي\" ابن قيم الجوزية أنه مرسل.\n(^٧) انظر: \"المحلى\" ١٠/ ٩٥.\n(^٨) انظر: \"معرفة السنن والآثار\" ١١/ ٢٨٤.","vol":"26","page":20},{"text":"وعبارة ابن حزم: وقالت طائفة: يطلقها عليه الحاكم. ثم اختلفوا، فقال مالك: يؤجل في عدم النفقة شهرًا أو نحوه، فإن انقضى وهي حائض أُخّر حَتَّى تطهير، وفي الصداق عامين، ثم يطلقها عليه الحاكم طلقة رجعية، فإن أيسر في العدة فله ارتجاعها (^١). وفي \"الإشراف\"، عن حماد بن أبي سليمان: يؤجل سنة. وعن عمر بن عبد العزيز: شهرًا أو شهرين. وقال الشافعي: لا يؤجل أكثر من ثلاث (^٢).\nوقالت طائفة: لا يؤجل إلا يومًا واحدًا، ثم يطلقها الحاكم عليه، وممن روينا نحو هذا عنه: سعيد بن المسيب، وعمر بن عبد العزيز، ويحيى بن سعيد، وقتادة، وحماد بن أبي سليمان، قال: وأما الرواية عن سعيد بن المسيب، وعمر بن عبد العزيز في تأجيل شهر أو شهرين فساقطة جدًّا؛ لأنها من طريق عبد الرحمن بن أبي الزناد، وعبد الجبار بن عمر، وكلاهما لا شيء (^٣).\nواحتج الشافعيون على أصحاب مالك بقولهم: إذا كلفتموها صبر شهر؛ ولا سبيل إلى صبر شهر بلا أكل، فأي فرق بين ذَلِكَ وبين تكليفها الصبر أبدًا؟\nقال ابن حزم: يقال له: إذا طلقتموها عليه وكلفتموها العدة -وربما كانت أشهرًا- فقد كلفتموها الصبر بلا نفقة مُدة لا حياة معها بلا أكل.\nوقالوا للحنفي: قد اتفقنا على التفريق بين من (عُنّ) (^٤) عن امرأته وبينها بضرر فقد الجماع، فضرر فقد النفقة أشد. أجاب الحنفيون بأنّا اتفقنا\n_________\n(^١) \"المحلى\"١٠/ ٩٤.\n(^٢) \" الإشراف\" ١/ ١٢٥.\n(^٣) انظر: \"المحلى\" ١٠/ ٩٤ - ٩٦ بتصرف.\n(^٤) في الأصول: عسر، والمثبت هو الموافق للسياق.","vol":"26","page":21},{"text":"نحن وأنتم على أنه إذا وطئها مرة فأكثر ثم أعسر بنفقتها، فيلزمكم ألا تفرقوا بينهما.\nوقالت طائفة كقولنا، كما روينا من طريق مسلم، عن جابر ﵁ قال: دخل عمر على رسول الله - ﷺ -، فقال أبو بكر: يا رسول الله، لو رأيت بنت خارجة سألتني النفقة فقمت إليها فوجأت عنقها. فضحك رسول الله - ﷺوقال: \"هن حولي يسألنني النفقة\" فقام أبو بكر - ﵁ - إلى عائشة يجأ عنقها، وقام عمر - ﵁ - إلى حفصة يجأ عنقها، وكلاهما يقول: ويحكنّ تسألن رسول الله - ﷺ - ما ليس عنده! فقلن: والله لا نسأله شيئًا أبدًا ما ليس عنده (^١).\nقال ابن حزم: إنما أوردنا هذا لما فيه عن أبي بكر وعمر وابنتيهما، ومن المحال المتيقن أن يضربا طالبة حق بحضرة رسول الله - ﷺ -. وقال عطاء، وسئل عمن لم يجد ما يصلح امرأته من النفقة: ليس لها إلا ما وجدت، وليس لها أن يطلقها.\nوقال الحسن: تواسيه، وتتقي الله، وتصبر، وينفق عليها ما استطاع.\nوسئل ابن شهاب عن رجل لا يجد ما ينفق على امرأته يفرق بينهما؟ قال: تستأنى، ولا يفرق بينهما، وتلا ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا مَا آتَاهَا سَيَجْعَلُ اللهُ بَعْدَ عُسْرٍ يُسْرًا﴾ [الطلاق: ٧].\nقال معمر: وبلغني عن عمر بن عبد العزيز مثل قول الزهري سواء، ومن طريق عبد الرزاق، عن سفيان بن سعيد، في المرأة يعسر زوجها بنفقتها، قال: هي امرأته (^٢) ابتليت فلتصبر، ولا نأخذ بقول من فرق\n_________\n(^١) مسلم (١٤٧٨) كتاب الطلاق باب، بيان أن تخيير أمرأته لا يكون طلاقا إلا بالنية.\n(^٢) ورد في هامش الأصل: كذا أحفظه: امرأة.","vol":"26","page":22},{"text":"بينهما (^١)، وهو قول ابن شبرمة، وأبي حنيفة، قال: تتعلق النفقة بذمته إذا حكم بينهما حاكم، وأبي سليمان وأصحابهم.\nبيان صحة قولنا قول الله تعالى: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ﴾ الآية [الطلاق: ٧]، وقوله: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ (^٢) [البقرة: ٢٨٦].\nفمن قَدَر على بعض النفقة والكسوة، سواءُ قَلّ ما يقدر عليه أوكَثُر، فالواجب أن يقضى عليه بما قدر، وأُسْقط عنه ما لا يقدر، فإن لم يقدر على شيء من ذَلِكَ سقط عنه، ولم يجب أن يقضى عليه بشيء، فإن أيسر بعد ذَلِكَ قضي عليه من حين يوسر، ولا يقضي عليه بشيء بما أنفقته على نفسها مدة عسره، وهذا بخلاف ما وجب لها من نفقة أو كسوة يمنعها إياها وهو قادر عليهما، فهذا يؤخذ به أبدًا، أعسر بعد ذَلِكَ أو لم يعسر؛ لأنه قد كلفه الله إياه وهو واجب عليه فلا يسقط عنه إعساره،\nلكن الإعسار يوجب أن ينظره إلى الميسرة فقط، ولو أن الزوج يمنعها النفقة والكسوة أو الصداق ظلمًا، أو لأنه فقير لا يقدر، لم يجز لها منع نفسها منه من أصل ذَلِكَ، فإن عجز الزوج عن نفقة نفسه وامرأته غنية كلفت النفقة عليه، ولا يرجع عليه بشيء من ذَلِكَ إن أيسر، إلا أن يكون عبدًا، فنفقته على سيده؛ لأن الزوجة وارثة، فعليها نفقته بنص القرآن.\nوقال عبد الله بن الحسن العنبري قاضي البصرة: إذا لم يقدر الزوج على النفقة يسجن، ولا يطلق، ولا آمره بطلاقها، إذا عجز يحبس أبدًا (^٣).\n_________\n(^١) \"المصنف\" ٧/ ٩٥ - ٩٦ (١٢٣٥٥)، (١٢٣٥٦).\n(^٢) \"المحلى\"١٠/ ٩٤، ٩٥، ٩٦، ٩٧.\n(^٣) انظر: \"المحلى\" ١٠/ ٩١، ٩٢.","vol":"26","page":23},{"text":"فصل:\nقال ابن حزم: ولا يلزمه لها حلي ولا طيب، فإن منعها النفقة والكسوة وهو قادر عليهما، سواء أكان حاضرًا أو غائبًا، هو دين في ذمته، يؤخذ منه أبدًا، ويقضى لها به في حياته، وبعد موته من رأس ماله، يضرب به مع الغرماء، وليس عليه أن ينفق على خادمها، ولو أنه ابن الخليفة وهي بنت الخليفة، إنما عليه أن يقوم لها بمن يأتيها بالطعام والماء غدوة وعشية، وبمن يكفيها جميع العمل من الكنس والفرش، وإنما تجب لها النفقة مياومة، فإن أخرها أدب، وإن عجلها ثم طلقها بائنًا وعندها فطر يوم أو غداء أو عشاء قضي عليها برده إليه، وإن ماتت كان مأخوذًا من رأس مالها (^١).\nفصل:\nمن حجج من قال: لا تفريق، الآية السالفة ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾ [البقرة:٢٨٠] فوجب أن يُنْظر إلى أن يوسر. وبقوله: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ [النور: ٣٢] إلى قوله ﴿إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللهُ مِنْ فَضْلِهِ﴾ [النور: ٣٢] فندب تعالى إلى إنكاح الفقير، فلا يجوز أن يكون الفقر سببا للفرقة، وهو مندوب معه إلى النكاح، واحتج عليهم من قال بالتفريق بحديث الباب، وهو نص قاطع في موضع الخلاف، وهو قولها: (إما أن تطعمني، وإما أن تطلقني). وقالوا أيضًا: المراد بالآية الثانية الفقير التي حالته منحطة عن حالة الغنى، لا الفقير الذي لا شيء معه أصلًا، بدليل أنه ندبه إلى النكاح، وأجمعوا أنه من لا يقدر على نفقة الزوجة غير مندوب إلى النكاح، وأما الآية الأولى\n_________\n(^١) \"المحلى\"١٠/ ٩٠، ٩١.","vol":"26","page":24},{"text":"فإنما وردت في المداينات التي تتعلق بالذمم، واحتجوا بقوله تعالى: ﴿وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا﴾ [البقرة: ٢٣١] وإذا لم ينفق عليها فهو مضر بها، فوجب عليه الفراق إن طلبته. قال الكوفيون: لو كان ذَلِكَ هنا واجبًا لم يجب الإمساك وإن رضيته. فيقال لهم: قامت دلالة الإجماع على جواز إمساكهن إذا رضين بذلك، وأما الإعسار فلو أعسر بنفقة خادم أو حيوان له فإن ذَلِكَ يزيل ملكه عنه ويباع عليه، فكذلك الزوجة، وأيضًا فالعنين يجبر على طلاق زوجته إذا لم يطأ، والوطء لمدة يمكن الصبر على فقدها، ويقوم بدنها بعدمها، بخلاف القوت كما سلف، فكانت الفرقة عند عدم النفقة.\nفصل:\nاختلفوا -كما قال ابن المنذر- في السائل يتزوج وهي تعلم أن مثله لا يجزئ النفقة، فقال مالك: لا أرى لها قولًا بعد ذَلِكَ وقال الشافعي: يفرق بينهما إذا سألت ذَلِكَ - فإن فرق الإِمام بينهما تكون تطليقة، وهو أحق بها إن أيسر ما دامت في العدة. قال الشافعي: تكون فرقة بلا طلاق، ولا يملك رجعتها. قال ابن المنذر: تكون انقطاعًا للعصمة من غير طلاق، وتكون فيه الرجعة (^١).\nفروع:\nقال مالك والشافعي وأبو ثور ويعقوب ومحمد: تباع العروض في نفقة الزوجة.\nقال أبو حنيفة: النفقة في ماله في الدنانير والدراهم، ولا يباع من عروضه شيء إلا برضاه.\n_________\n(^١) \"الإشراف\" ١/ ١٢٥.","vol":"26","page":25},{"text":"وعن الشعبي أنه فرض لامرأة (في قوتها) (^١) خمسة عشر صاعًا بالحجازي، ودرهمين لدهنها وحاجتها في كل شهر (^٢).\nوقال أصحاب الرأي: يفرض لامرأة المعسر في كل شهر بكذا. قال أبو بكر: لو جاز أن يفرض لشهر تقبضه في أول الشهر لجاز أن يفرض لسنة وتقبضه في أول السنة.\nوالصحيح من ذَلِكَ ما ذهب إليه الشافعي أن ينفق عليها يومًا بيوم، فإن مرضت مرضا شديدًا لا يقدر معه على إتيانها كانت عليه نفقتها -هذا قول الشافعي وأبي ثور وأصحاب الرأي- فإذا قالت امرأة الرجل: هو موسر، (فأفرضوا) (^٣) على قدر ذَلِكَ. فقال هو: أنا معسر. فالقول قوله مع يمينه، فإذا قامت البينة على ما يدعي أخذ بما قال، هذا قول الحنفيين والشافعي وأبي ثور.\nفإذا كان للرجل على المرأة دين فقال: (احسبوا من مالي عليها) (^٤). وجب ذَلِكَ، وقاضها به في قول أصحاب الرأي، وقال أبو ثور فيها قولان: الأول: ما أسلفناه، والثاني: يترك إلى أن يوسر. وإذا كان على الزوج صداق ونفقة فدفع شيئًا، فاختلفا فيما دفع، فقال الزوج: من المهر. وقالت: من النفقة. فالقول قول الزوج مع يمينه، في قول الشافعي وأصحاب الرأي وأبي ثور، فإن اختلفا في النفقة، فقال الزوج: دفعتها إليها. وأنكرت، قال الشافعي وأبو ثور: القول قولها مع يمينها.\n_________\n(^١) في الأصول: من قومها، والمثبت من \"الإشراف\".\n(^٢) رواه ابن أبي شيبة ٤/ ١٨٥ (١٩١٠٣) ..\n(^٣) في الأصول: أوصوا، والمثبت من \"الإشراف\".\n(^٤) كذا بالأصل وفي \"الإشراف\" ١/ ١٢٦: (احبسوا نفقتها مما لي عليها).","vol":"26","page":26},{"text":"وقال أصحاب الرأي: إذا قال الزوج: قضى عليَّ القاضي منذ شهر وإنما لك نفقة شهر. فقالت: قضى لي بنفقة ثلاثة أشهر. فالقول في ذَلِكَ قوله مع يمينه، وعليها البينة. وقال مالك: القول قوله إذا كان مقيمًا، فإن كان غائبًا فالقول قولها من يوم رفعت أمرها إلى السلطان، فإن بعث لها الزوج بقوت فقال: هو من الكسوة. وقالت: بل هو هبة. فالقول قوله مع يمينه، في قول الشافعي وأصحاب الرأي وأبي ثور (^١)، وكان أبو حنيفة والشافعي يوجبان على الذمي نفقة زوجته الذمية إذا أسلمت وهي حامل، حَتَّى تضع وأجر الرضاع (^٢).\n_________\n(^١) \"الإشراف\" ١/ ١٢٥ - ١٢٨.\n(^٢) \"الإشراف\" ١/ ١٣١.","vol":"26","page":27},{"text":"<span data-type='title' id=toc-3269>٣ - باب حَبسِ الرَّجُلِ قُوتَ سَنَةٍ عَلَى أهله، وَكيفَ نَفَقَاتُ العِيَالِ</span>؟\n٥٣٥٧ - حَدَّثَنِي مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا وَكِيعٌ، عَنِ ابْنِ عُيَيْنَةَ قَالَ: قَالَ لِي مَعْمَرٌ: قَالَ لِي الثَّوْرِيُّ: هَلْ سَمِعْتَ فِي الرَّجُلِ يَجْمَعُ لأَهْلِهِ قُوتَ سَنَتِهِمْ أَوْ بَعْضِ السَّنَةِ؟ قَالَ مَعْمَرٌ: فَلَمْ يَحْضُرْنِي، ثُمَّ ذَكَرْتُ حَدِيثًا حَدَّثَنَاهُ ابْنُ شِهَابٍ الزُّهْرِيُّ، عَنْ مَالِكِ بْنِ أَوْسٍ، عَنْ عُمَرَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَبِيعُ نَخْلَ بَنِي النَّضِيرِ، وَيَحْبِسُ لأَهْلِهِ قُوتَ سَنَتِهِمْ. [انظر:٢٩٠٤ - مسلم: ١٧٥٧ - فتح: ٩/ ٥٠١]\n\n٥٣٥٨ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي مَالِكُ بْنُ أَوْسِ بْنِ الْحَدَثَانِ، وَكَانَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ ذَكَرَ لِي ذِكْرًا مِنْ حَدِيثِهِ، فَانْطَلَقْتُ حَتَّى دَخَلْتُ على مَالِكِ بْنِ أَوْسٍ فَسَأَلْتُهُ، فَقَالَ مَالِكٌ: انْطَلَقْتُ حَتَّى أَدْخُلَ على عُمَرَ، إِذْ أَتَاهُ حَاجِبُهُ يَرْفَا، فَقَالَ: هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُونَ؟ قَالَ: نَعَمْ. فَأَذِنَ لَهُمْ قَالَ: فَدَخَلُوا وَسَلَّمُوا فَجَلَسُوا، ثُمَّ لَبِثَ يَرْفَا قَلِيلًا، فَقَالَ لِعُمَرَ: هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ؟ قَالَ: نَعَمْ. فَأَذِنَ لَهُمَا، فَلَمَّا دَخَلَا سَلَّمَا وَجَلَسَا، فَقَالَ عَبَّاسٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ بَيْنِي وَبَيْنَ هَذَا. فَقَالَ الرَّهْطُ -عُثْمَانُ وَأَصْحَابُهُ-: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ بَيْنَهُمَا، وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ. فَقَالَ عُمَرُ: اتَّئِدُوا، أَنْشُدُكُمْ بِاللهِ الَّذِي بِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ؟». يُرِيدُ رَسُولُ اللهِ - ﷺ - نَفْسَهُ. قَالَ الرَّهْطُ قَدْ قَالَ ذَلِكَ. فَأَقْبَلَ عُمَرُ على عَلِيٍّ وَعَبَّاسٍ فَقَالَ: أَنْشُدُكُمَا بِاللهِ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ ذَلِكَ؟ قَالا: قَدْ قَالَ ذَلِكَ. قَالَ عُمَرُ: فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ، إِنَّ اللهَ كَانَ خَصَّ رَسُولَهُ - ﷺ - فِي هَذَا الْمَالِ بِشَيْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ، قَالَ اللهُ: ﴿وَمَا أَفَاءَ اللهُ على رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ﴾ إِلَى قَوْلِهِ: (قَدِيرٌ) [الحشر: ٦]. فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللهِ - ﷺ -، وَاللهِ مَا احْتَازَهَا دُونَكُمْ، وَلَا اسْتَأْثَرَ بِهَا عَلَيْكُمْ، لَقَدْ أَعْطَاكُمُوهَا وَبَثَّهَا فِيكُمْ، حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ، فَكَانَ رَسُولُ اللهِ","vol":"26","page":28},{"text":"- ﷺ - يُنْفِقُ على أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ، ثُمَّ يَأْخُذُ مَا بَقِيَ، فَيَجْعَلُهُ مَجْعَلَ مَالِ اللهِ، فَعَمِلَ بِذَلِكَ رَسُولُ اللهِ - ﷺ - حَيَاتَهُ، أَنْشُدُكُمْ بِاللهِ هَلْ تَعْلَمُونَ ذَلِكَ؟ قَالُوا: نَعَمْ. قَالَ لِعَلِيٍّ وَعَبَّاسٍ: أَنْشُدُكُمَا بِاللهِ هَلْ تَعْلَمَانِ ذَلِكَ؟ قَالَا: نَعَمْ. ثُمَّ تَوَفَّى اللهُ نَبِيَّهُ - ﷺ - فَقَالَ أَبُو بَكْرٍ: أَنَا وَلِيُّ رَسُولِ اللهِ - ﷺ -. فَقَبَضَهَا أَبُو بَكْرٍ يَعْمَلُ فِيهَا بِمَا عَمِلَ بِهِ فِيهَا رَسُولُ اللهِ - ﷺ -، وَأَنْتُمَا حِينَئِذٍ -وَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ- تَزْعُمَانِ أَنَّ أَبَا بَكْرٍ كَذَا وَكَذَا، وَاللهُ يَعْلَمُ أَنَّهُ فِيهَا صَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ، ثُمَّ تَوَفَّى اللهُ أَبَا بَكْرٍ، فَقُلْتُ: أَنَا وَلِيُّ رَسُولِ اللهِ - ﷺ - وَأَبِي بَكْرٍ، فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا بِمَا عَمِلَ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ، ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا جَمِيعٌ، جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ، وَأَتَى هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا، فَقُلْتُ: إِنْ شِئْتُمَا دَفَعْتُهُ إِلَيْكُمَا على أَنَّ عَلَيْكُمَا عَهْدَ اللهِ وَمِيثَاقَهُ لَتَعْمَلَانِ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللهِ - ﷺ -، وَبِمَا عَمِلَ بِهِ فِيهَا أَبُو بَكْرٍ، وَبِمَا عَمِلْتُ بِهِ فِيهَا، مُنْذُ وُلِّيتُهَا، وَإِلاَّ فَلَا تُكَلِّمَانِي فِيهَا، فَقُلْتُمَا: ادْفَعْهَا إِلَيْنَا بِذَلِكَ. فَدَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ، أَنْشُدُكُمْ بِاللهِ هَلْ دَفَعْتُهَا إِلَيْهِمَا بِذَلِكَ؟ فَقَالَ الرَّهْطُ: نَعَمْ. قَالَ: فَأَقْبَلَ على عَلِيٍّ وَعَبَّاسٍ فَقَالَ: أَنْشُدُكُمَا بِاللهِ هَلْ دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ؟ قَالَا: نَعَمْ. قَالَ أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ؟ فَوَالَّذِى بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لَا أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ، حَتَّى تَقُومَ السَّاعَةُ، فَإِنْ عَجَزْتُمَا عَنْهَا فَادْفَعَاهَا فَأَنَا أَكْفِيكُمَاهَا. [انظر: ٢٩٠٤ - مسلم: ١٧٥٧ - فتح: ٩/ ٥٠٢]\nذكر فيه حديث محمد -هو ابن سلام- عن وكيع، عن ابن عيينة قَالَ: قَالَ مَعْمَرٌ: قَالَ لِي الثَّوْرِيُّ: هَلْ سَمِعْتَ فِي الرَّجُلِ يَجْمَعُ لأَهْلِهِ قُوتَ سَنَتِهِمْ أَوْ بَعْضِ السَّنَةِ؟ قَالَ مَعْمَرٌ: فَلَمْ يَحْضُرْنِي\nثم ذكرت حَدِيثًا ثنَاهُ ابن شِهَابٍ الزُّهْرِيُّ، عَنْ مَالِكِ بْنِ أَوْسٍ، عَنْ عُمَرَ - ﵁ - أنه - ﵇ - كَانَ يَبِيعُ نَخْلَ بَنِي النَّضِيرِ، وَيَحْبِسُ لأَهْلِهِ قُوتَ سَنَتِهِمْ","vol":"26","page":29},{"text":"ثم ذكر حديث عقيل، عن ابن شهاب، عن مالك، عن عمر ﵁ مطولًا.\nوفيه: ينفق على أهله نفقة سنتهم من هذا المال، وقد سلف في الخمس والمغازي (^١).\nوفيه: دليل -كما ترجم له- أدخار القوت للأهل والعيال، وأنه ليس بحكرة، وأن ما ضمه الإنسان من أرضه أو جَدَّهُ من نخله وثمره وحبسه لقوته، لا يسمى حكرة، ولا خلاف في هذا بين الفقهاء، كما قاله المهلب.\nقال الطبري: وفيه رد على الصوفية في قولهم: إنه ليس لأحد ادخار شيء في يومه لغده، وأن فاعل ذَلِكَ قد أساء الظن بربه، ولم يتوكل عليه حق توكله. ولا خفاء بفساد هذا القول؛ لثبوت الخبر عن الشارع أنه كان يدخر لأهله قوت السنة.\nوفيه أكبر الأسوة؛ لأمر الله تعالى عباده اتباع سنته، فهو الحجة على جميع خلقه، (^٢) وقد سلف ذَلِكَ في الخمس واضحًا.\nفصل:\nقوله فيه: (\"لا نورث ما تركناه صدقة\") أخطأ فيه الشيعة وطعنوا فيه، وقالوا: إنه مردود بقوله تعالى: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ الآية [النساء: ١١]، وهو من العجائب، وأعجب منه استدلالهم بمطالبة فاطمة وعليّ والعباس أبا بكر بالميراث.\n_________\n(^١) برقم (٢٩٠٤، ٣٠٩٤).\n(^٢) انظر: \"شرح ابن بطال\" ٧/ ٥٣٣ - ٥٣٤.","vol":"26","page":30},{"text":"قال القاضي أبو بكر الباقلاني: الآية وإن كانت عامة فإنما توجب أن يورث عنه ما يملكه دون ما لا يملكه، فيقال لهم: دلوا على أنه كان يملك ذَلِكَ سلمناه، لكن ليست عندنا وعند منكر العموم؛ لاستغراق الجنس في المالكين وكل متوفى، فإنما بنى على أقل الجمع، وما فوقه محتمل يوجب التوقف فيه.\nوعند كثير من القائلين بالعموم خص منه الشارع كما بينه، وبه احتج الصديق، وكذا حديث \"ما تركت بعد نفقة نسائي ومؤنة عاملي فهو صدقة\" (^١) وغيره، فإن قيل: هذِه الأموال صدقة في المصالح، فقد ساغ لعليّ والعباس الأكل منها إن وقع، والصدقة محرمة عليهما.\nقلت: لا، فإنما حرم عليهم الفرض فقط، أو أكلوا بحق العمل، وقد سلف كل ذَلِكَ.\nوقوله: (تزعمان أن أبا بكر كذا وكذا) إما أن يريد ما كانت بنو هاشم تطلب من خمس الخمس ويأبى الصديق إلا ما يكفيهم، أو غير ذَلِكَ، لا يريد من جهة الميراث.\n_________\n(^١) سلف برقم (٢٧٧٦).","vol":"26","page":31},{"text":"<span data-type='title' id=toc-3270>٤ - باب</span>\nقول الله تَعَالَى: ﴿وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ﴾ إِلَى قَوْلِهِ: ﴿بَصِيرٌ﴾ وَقَالَ: ﴿وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا﴾ [الأحقاف: ١٥]، وَقَالَ تعالى: ﴿وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى﴾ الآية [الطلاق: ٦]، وَقَالَ يُونُسُ، عَنِ الزُّهْرِيِّ: نَهَى اللهُ أَنْ تُضَارَّ وَالِدَةٌ بِوَلَدِهَا، وَذَلِكَ أَنْ تَقُولَ الوَالِدَةُ: لَسْتُ مُرْضِعَتَهُ. وَهْيَ أَمْثَلُ لَهُ غِذَاءً، وَأَشفَقُ عَلَيْهِ، وَأَرْفَقُ بِهِ مِنْ غَيْرِهَا، فَلَيْسَ لَهَا أَنْ تَأبَى بَعْدَ أَنْ يُعْطِيَهَا مِنْ نَفْسِهِ مَا جَعَلَ اللهُ عَلَيْهِ، وَلَيْسَ لِلْمَوْلُودِ لَهُ أَنْ يُضَارَّ بِوَلَدِهِ وَالِدَتَهُ، فَيَمْنَعَهَا أَنْ تُرْضِعَهُ ضِرَارا لَهَا إِلَى غَيْرِهَا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يَسْتَرْضِعَا عَنْ طِيبِ نَفْسِ الوَالِدِ وَالْوَالِدَةِ، فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا، بَعْدَ أَنْ يَكُونَ ذَلِكَ عَنْ تَرَاضٍ مِنْهُما وَتَشَاوُرٍ، ﴿وَفِصَالُهُ﴾ [الأحقاف: ١٥]: فِطَامُهُ.\nالشرح:\nالآية الأولى لفظها خبر ومعناه الأمر؛ لما فيه من الإلزام. أي: لترضع الوالدات أولادهن، يعني: اللواتي بِنَّ من أزواجهن، وهن أحق، وليس ذَلِكَ بإيجابٍ إذا كان المولود له حيَّا موسرًا؛ بقوله في سورة النساء القصرى ﴿فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى﴾ [الطلاق: ٦] أي: إن تعاسرا في الأجرة فأخرى ترضعه.\nوذكر الحولين؛ لأنه غاية الرضاع عند الشارع.","vol":"26","page":32},{"text":"وأكثر المفسرين على أن المراد بالوالدات هنا المبتوتات فقط.\nوقام الإجماع على أن أجر الرضاع على الزوج إذا خرجت المطلقة من العدة، قال مالك: الرضاع على المرأة إن طلقها طلاقًا رجعيًّا، ما لم تنقضِ العدة، فإن انقضت فعلى الأب أجرة الرضاع، وكذلك إذا كان الطلاق بائنًا فعليه أجرة الرضاع، وإن لم تنقضِ العدة، والأم أولى بذلك، إلا أن يجد الأب بدون ما سألت، فذلك له إلا أن لا يقبل الولد غيرها، ويخاف على الولد الموت، فلها رضاعه بأجر مثلها، وتجبر على ذَلِكَ (^١)، وهذا في غير اللِّبَأ (^٢)، أما اللِّبَأ وهو ما لا يعيش الولد إلا به غالبًا فتجبر عليه.\nواختلفوا في ذات الزوج، هل تجبر على رضاع ولدها؟\nقال ابن أبي ليلى: نعم، ما كانت امرأته. وهو قول مالك وأبي ثور، وقال الثوري: والكوفيون والشافعي: لا يلزمها رضاعه، وهو على الزوج على كل حال (^٣) وقال ابن القاسم: وتجبر على رضاعه إلا أن يكون مثلها لا ترضع، فذلك على الزوج (^٤).\nحجة من جعل الإرضاع على الأم الآية الأولى إلى قوله: ﴿وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ﴾ فأمر الوالدات الزوجات بإرضاع أولادهنّ، فأوجب لهنّ على الأزواج النفقة والكسوة، والزوجية قائمة، فلم يجمع لها النفقة والأجرة، فلو كان الرضاع على الأب لذكره مع ما ذكر من\n_________\n(^١) \"المدونة\" ٢/ ٢٩٥.\n(^٢) اللبأ: هو أول اللبن عند الولادة، قال أبو زيد: وأكثر ما يكون ثلاث حلبات وأقله حلبة. انظر: \"تهذيب اللغة\" ٤/ ٣٢٢٤، \"المصباح المنير\" ص (٥٤٨).\n(^٣) انظر: \"الإشراف\" ١/ ١٣١.\n(^٤) انظر: \"المدونة\" ٢/ ٢٩٥.","vol":"26","page":33},{"text":"رزقهنّ وكسوتهنّ، ولم يوجب ذَلِكَ على الوالدات، ولا يراد بالآية الوالدات اللاتي بِنَّ من أزواجهنّ.\nوحجة من قال إنه على الأب أنه لا يخلو أن تجبر على رضاعة بحرمة الولد أو بحرمة الزوج، والأول باطل؛ لأنها لا تجب إذا كانت مطلقة ثلاثًا بالإجماع، وحرمة الولد موجودة، وكذا الثاني؛ لأنه لو أراد أن يستخدمها في حق نفسه لم يكن له ذَلِكَ، ولأن لا يكون له ذَلِكَ في حق غيره أولى، مع أنها لا تجبر عليه أصلًا، ومن رد الأمر في ذَلِكَ إلى العادة والعرف؛ فلأنّ ذَلِكَ أصل محكوم به في نفقته عليها وخدمتها له، فكذلك الرضاع إذا كانت ممن ترضع أو لا ترضع.\nفصل:\nروي عن بعجة الجهني قال: تزوج رجل ما امرأة فولدت لستة أشهر، فأتى عثمان، فأمر برجمها، فأتاه علي فقال: إن الله تعالى يقول: ﴿وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا﴾ وقال: ﴿وَفِصَالُهُ فِي عَامَيْنِ﴾ (^١) وقال ابن عباس: إذا ذهبت رضاعه فإنما الحمل ستة أشهر (^٢).\nفصل:\nالفائدة في ﴿كَامِلَيْنِ﴾ أي: لرضاعه كقوله تعالى: ﴿عَشَرَةٌ كَامِلَةٌ﴾ وقوله: ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ أي أن لا يضار. قاله ابن عباس (^٣).\nوروي عن عمر والحسن بن صالح وابن شبرمة مثل ذَلِكَ أي: الكسوة والرضاع.\n_________\n(^١) رواه الطبري في \"التفسير\" ١١/ ٢١٦.\n(^٢) رواه عبد الرزاق ٧/ ٣٥١ (١٣٤٤٦).\n(^٣) رواه ابن أبي شيبة ٤/ ١٨٩ (١٩١٥٠).","vol":"26","page":34},{"text":"وقال أبو حنيفة وأصحابه: أي: الرضاع والكسوة والرزق، إذا كان ذا رحم محرم، وقال: ﴿الْوَارِثِ﴾: المولود (^١).\nومعنى: ﴿مِثْلُ ذَلِكَ﴾: أي: مثل الذي كان على والده من رزق والدته (وكسوتها) (^٢) بالمعروف إن كانت من أهل الحاجة وهي ذات زمانة، ولا احتراف لها ولا زوج، وإن (كان) (^٣) من أهل الغنى والصحة فمثل الذي كان على والده لها من الرضاعة، وهذا اختيار ابن جرير، وقال: إنه الظاهر ولا يكون غيره إلا بحجة (^٤).\nوقول أبي حنيفة في تفسيره ليس في القرآن، ولا قاله أحد من المتقدمين.\nونقل ابن عبد الملك عن مالك أن هذِه الآية منسوخة (^٥)، وفسرها الشافعي بالكسوة والنفقة على الزوج، وتشتغل بولدها لئلا يظن الظان أنها تشتغل به عن الزوج.\nوقال الداودي: في قوله تعالى: ﴿وَإِنْ تَعَاسَرْتُمْ﴾ أي: أن يعطيها أجرة مثلها وأبت على أن تأخذ أجرة مثلها، ودعا كل واحد إلى أكثر\n_________\n(^١) انظر \"مختصر اختلاف العلماء\" ٣/ ٤٠٥ - ٤٠٧ بتصرف.\n(^٢) في الأصل: وكسوته.\n(^٣) كذا بالأصل وفي \"تفسير الطبري\" ٢/ ٥١٩: (كانت).\n(^٤) \"تفسير الطبري\" ٢/ ٥١٨ - ٥١٩.\n(^٥) نقله ابن العربي في \"أحكام القرآن\" ١/ ٢٠٥ عن ابن القاسم عن مالك، ثم قال: وهذا كلام تشمئز منه قلوب الغافلين، وتحار فيه ألباب الشادين والأمر فيه قريب؛ لأنا نقول: لو ثبتت ما نسخها إلا ما كان في مرتبتها، ولكن وجهه أن علماء المتقدمين من الفقهاء والمفسرين كانوا يسمون التخصيص نسخا، لأنه رفع لبعض ما يتناوله العموم ومسامحة، وجرى ذلك في ألسنتهم حتى أشكل على من بعدهم، وهذا يظهر عند من ارْتاض بكلام المتقدمين كثيرًا. اهـ.","vol":"26","page":35},{"text":"من ذَلِكَ استرضع غيرها، وإن دعي أحدهما إلى القصد وأباه الآخر، حمل عليه الذي أباه، وما ذكره ليس مذهب مالك، إذا أبت المرأة منه فإنها لا تجبر كما مر.\nفصل:\nقوله: ﴿وَفِصَالُهُ﴾: فطامه، كما قال، وأصل الفصل في اللغة: التفريق، معنى الآية السالفة: عن تراضٍ من الأبوين ومشاورة؛ ليكون ذَلِكَ من غير إضرار منهما بالولد.","vol":"26","page":36},{"text":"<span data-type='title' id=toc-3271>٥ - باب نَفَقَةِ المَرْأَةِ إِذَا غَابَ عَنْهَا زَوْجُهَا، وَنَفَقَةِ الوَلَدِ</span>\n٥٣٥٩ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: جَاءَتْ هِنْدُ بِنْتُ عُتْبَةَ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ مِسِّيكٌ، فَهَلْ عَلَيَّ حَرَجٌ أَنْ أُطْعِمَ مِنَ الَّذِي لَهُ عِيَالَنَا؟ قَالَ: «لَا، إِلاَّ بِالْمَعْرُوفِ». [انظر: ٢٢١١ - مسلم: ١٧١٤ - فتح: ٩/ ٥٠٤]\n\n٥٣٦٠ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أَنْفَقَتِ الْمَرْأَةُ مِنْ كَسْبِ زَوْجِهَا عَنْ غَيْرِ أَمْرِهِ فَلَهُ نِصْفُ أَجْرِهِ». [انظر: ٢٠٦٦ - مسلم: ١٠٢٦ - فتح: ٩/ ٥٠٤]\nذكر فيه حديث هند السالف وليس مطابقًا لما ترجم له إلا في نفقة الولد فقط؛ لأنه كان حاضرًا في المدينة فلا ينبغي أن يستدل على القضاء على الغائب، وإن استدل به ابن بطال وغيره (^١).\nوحديث أبي هريرة السالف في البيوع وغيره:\n\"إِذَا أَنْفَقَتِ المَرْأَةُ مِنْ كَسْبِ زَوْجِهَا مِن غَيْرِ أَمْرِهِ فَلَهُ نِصْفُ أَجْرِهِ\".\nوهو في صدقة التطوع، وحديث هند في الانتصاف من حق لها مُنِعته.\nفإن المعنى الجامع بينهما أنه كما جاز للمرأة أن تتصدق من مال زوجها من غير أمره بما يشبه وتعلم أنه يسمح الزوج بمثله -وذلك غير واجب عليه ولا عليها أن تتصدق عنه بماله- كان أخذها من مال الزوج بغير علمه، ما يجب عليه ويلزمه غرمه أولى أن تأخذه ويقضى لها به.\nوالحديث دال على وجوب نفقة الأهل والولد، وإلزام ذَلِكَ الزوج وإن كان غائبا أي: عن مجلس الحاكم، إذا كان له مال حاضر.\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٥٣٧.","vol":"26","page":37},{"text":"واختلف العلماء في ذَلِكَ، فقالت طائفة: نفقتها ثابتة عليه في غيبته. روي ذَلِكَ عن عمر والحسن البصري، وهو قول الأربعة، خلا أبا حنيفة؛ فإنه قال: ليس لها نفقة عليه، إلا أن يفرضها السلطان، ولو استدانت عليه وهو غائب لم يفرض لها شيئًا. ووافق الأئمة: إسحاق وأبو ثور (^١).\nوقال ابن المنذر: نفقة الزوجة فرض على زوجها، وقد وجب عليه فرض فلا يسقط عنه لغيبته إلا في حال واحد، وهي أن تعصي المرأة وتنشز عليه وتمتنع منه (^٢)، فتلك حال قد قام الإجماع على سقوطها فيها عنه إلا من شذ عنهم، وهو الحكم بن عتيبة وابن القاسم صاحب مالك، ولا التفات إلى من شذ عن الجماعة ولا يزيل وقوف الحاكم عن إنفاذ الحكم بما يجب فرضًا أوجبه الله، والسنة لا حاجة لها إلى حكم الحاكم تأكيدًا، والفرائض والديون التي يجب أداؤها، والوفاء بالنذور، وما يجب في الأموال من الجناية على الأبدان مئل ما يجب في الحج من الصوم، من كفارة وفدية، لا يزيله وقوف الحاكم عن الحكم به (^٣).\nفصل:\nوفيه: أن المرأة تقبض نفقة العيال، وأن من بخس حقه له أن يغتاب من بخسه.\nوقوله: (\"إلا بالمعروف\"): أي: لا حرج عليك ولا تنفقي إلا بالمعروف، وقيل: لا تسرف، وليكن بالمعروف.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٧٠ \"الإشراف\" ١/ ١٢٣ - ١٢٤.\n(^٢) \"الإشراف\" ١/ ١٢٤.\n(^٣) انظر: \"شرح ابن بطال\" ٧/ ٥٣٧ - ٥٣٨.","vol":"26","page":38},{"text":"<span data-type='title' id=toc-3272>٦ - باب عَمَلِ المَرْأَةِ فِي بَيْتِ زَوْجِهَا</span>\n٥٣٦١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي الْحَكَمُ، عَنِ ابْنِ أَبِي لَيْلَى، حَدَّثَنَا عَلِيٌّ، أَنَّ فَاطِمَةَ - ﵉ - أَتَتِ النَّبِيَّ - ﷺ - تَشْكُو إِلَيْهِ مَا تَلْقَى فِي يَدِهَا مِنَ الرَّحَى -وَبَلَغَهَا أَنَّهُ جَاءَهُ رَقِيقٌ- فَلَمْ تُصَادِفْهُ، فَذَكَرَتْ ذَلِكَ لِعَائِشَةَ، فَلَمَّا جَاءَ أَخْبَرَتْهُ عَائِشَةُ، قَالَ: فَجَاءَنَا وَقَدْ أَخَذْنَا مَضَاجِعَنَا، فَذَهَبْنَا نَقُومُ، فَقَالَ: «على مَكَانِكُمَا». فَجَاءَ فَقَعَدَ بَيْنِي وَبَيْنَهَا حَتَّى وَجَدْتُ بَرْدَ قَدَمَيْهِ على بَطْنِي، فَقَالَ: «أَلَا أَدُلُّكُمَا على خَيْرٍ مِمَّا سَأَلْتُمَا، إِذَا أَخَذْتُمَا مَضَاجِعَكُمَا -أَوْ أَوَيْتُمَا إِلَى فِرَاشِكُمَا- فَسَبِّحَا ثَلَاثًا وَثَلَاثِينَ، وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ، وَكَبِّرَا أَرْبَعًا وَثَلَاثِينَ، فَهْوَ خَيْرٌ لَكُمَا مِنْ خَادِمٍ». [انظر: ٣١١٣ - مسلم: ٢٧٢٧ - فتح:٩/ ٥٠٦]\nذكر فيه حديث فاطمة (^١) أنها أَتَتِ النَّبِيَّ - ﷺ - تَشْكُو إِلَيْهِ مَا تَلْقَى فِي يَدِهَا مِنَ الرَّحَى، وَبَلَغَهَا أَنَّهُ جَاءَهُ رَقِيقٌ .. الحديث. ثم ترجم عليه أيضًا:\n_________\n(^١) ورد في هامش الأصل: صوابه: علي.","vol":"26","page":39},{"text":"<span data-type='title' id=toc-3273>٧ - باب خَادِمِ المَرْأَةِ</span>\n٥٣٦٢ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ أَبِي يَزِيدَ، سَمِعَ مُجَاهِدًا: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى يُحَدِّثُ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّ فَاطِمَةَ - ﵍ - أَتَتِ النَّبِيَّ - ﷺ - تَسْأَلُهُ خَادِمًا، فَقَالَ: «أَلَا أُخْبِرُكِ مَا هُوَ خَيْرٌ لَكِ مِنْهُ، تُسَبِّحِينَ اللهَ عِنْدَ مَنَامِكِ ثَلَاثًا وَثَلَاثِينَ، وَتَحْمَدِينَ اللهَ ثَلَاثًا وَثَلَاثِينَ، وَتُكَبِّرِينَ اللهَ أَرْبَعًا وَثَلَاثِينَ». -ثُمَّ قَالَ سُفْيَانُ: إِحْدَاهُنَّ أَرْبَعٌ وَثَلَاثُونَ- فَمَا تَرَكْتُهَا بَعْدُ قِيلَ: وَلَا لَيْلَةَ صِفِّينَ؟ قَالَ: وَلَا لَيْلَةَ صِفِّينَ. [انظر: ٣١١٣ - فتح: ٩/ ٥٠٦]\nوفي آخره قال علي: فَمَا تَرَكْتُهَا بَعْدُ. قِيلَ: وَلَا لَيْلَةَ صِفِّينَ؟ قَالَ: وَلَا لَيْلَةَ صِفِّينَ.\nالشرح:\nهذا الحديث سلف في الخمس (^١)، وفي فضل علي ﵁ (^٢) ويأتي في الدعوات (^٣)، وأخرجه مسلم أيضًا والنسائي (^٤)، وهو ظاهر فيما ترجم له، ولم يذكر فيه أنه استأذن، فإما أن يكون قبل نزوله أو سكت عنه؛ لعلم السامع.\nوفيه: أنه آثر نساء المؤمنات على ابنته؛ لعلو شأنها.\nقال ابن حبيب: إذا كان الزوج معسرًا وكانت الزوجة ذات قدر وشرف، فإن عليها الخدمة الباطنة كالعجن والطبخ والكنس وما شاكله، وكذا قاله ابن الماجشون وأصبغ (^٥).\n_________\n(^١) سلف برقم (٣١١٣).\n(^٢) سلف برقم (٣٧٠٥).\n(^٣) سيأتي برقم (٦٣١٨)، باب: التكبير والتسبيح عند المنام.\n(^٤) مسلم (٢٧٢٧)، كتاب الذكر والدعاء، باب: التسبيح أول النهار وعند النوم، والنسائي ٦/ ٢٠٣.\n(^٥) انظر: \"النوادر والزيادات\" ٤/ ٦١١.","vol":"26","page":40},{"text":"قال ابن حبيب: وكذلك حكم - ﵇ - على فاطمة بالخدمة الباطنة من خدمة البيت، وحكم على علي بالخدمة الظاهرة، وقال بعض شيوخي: لا يعرف في شيء من الأخبار الثابتة أن رسول الله - ﷺ - قضى على فاطمة بالخدمة الباطنة، وإنما كان نكاحهن على المتعارف من الإجمال وحسن العشرة، وأما أن تجبر المرأة على شيء من الخدمة فليس له أصل في السنة، بل الإجماع منعقد على أن على الزوج مؤنة الزوجة كلها (^١).\nوقال الطحاوي: لم يختلفوا أن المرأة ليس عليها أن تخدم نفسها، وأن على الزوج أن يكفيها ذَلِكَ، وأنه لو كان معها خادم لم يكن للزوج إخراج الخادم من بيته، فوجب أن تلزمه نفقة الخادم على حسب حاجتها إليه (^٢).\nوذكر ابن عبد الحكم عن مالك أنه ليس على المرأة خدمة زوجها (^٣).\nوقال الطبري: في هذا الحديث: الإبانة على أن كل من كانت به طاقة من النساء على خدمة نفسها في خبز أو طحين وغير ذَلِكَ مما تعانيه المرأة في بيتها ولا تحتاج فيه إلى الخروج أن ذَلِكَ موضوع عن زوجها إذا كان معروفًا لها أن مثلها تلي ذَلِكَ بنفسها، وأن زوجها غير مأخوذ بأن يكفيها ذلك كما هو مأخوذ في حال عجزها عنه، إما بمرض أو زمانة أو شبه ذَلِكَ، وذلك أن فاطمة لما شكت ما تلقى في يدها من الطحن والعجين إلى أبيها - ﵇ -، وسألته خادمًا؛ ليعينها على ذَلِكَ، لم يأمر زوجها عليًّا بأن يكفيها ذَلِكَ، ولا ألزمه وضع مؤنة\n_________\n(^١) انظر تمام كلام ابن حبيب في \"شرح ابن بطال\" ٧/ ٥٣٩.\n(^٢) \"مختصر اختلاف العلماء\" ٢/ ٣٧١.\n(^٣) انظر: \"النوادر والزيادات\" ٤/ ٦١١.","vol":"26","page":41},{"text":"ذَلِكَ عنها إما بإخدامها أو استئجار من يقوم بذلك، بل قد روي أنه قال: \"يا بنية، اصبري؛ فإن خير النساء التي نفعت أهلها\" (^١) وفيه مِنْهُ (^٢) - ﵇ -: دليل على أن فاطمة مع قيامها بخدمة نفسها كانت تكفي عليًّا بعض مؤنه من الخدمة، ولو كانت كفاية ذَلِكَ على عليّ لكان قد تقدم إلى عليّ في كفائها ذَلِكَ كما تقدم إليه إذ أراد الابتناء بها أن يسوق إليها صداقها حين قال له: \"أين درعك الحطمية؟ \" (^٣) وغير ذَلِكَ أنْ يُعَلَّمَ الشارعُ أمته الجميل من محاسن الأخلاق ويترك تعليمهم الفروض التي ألزمهم الله، ولا شك أن سوق الصداق إلى المرأة في حال إرادته الابتناء بها غير فرض إذا رضيت بتأخيره عن زوجها.\nفإن قلت: يلزم الرجل إذا كان ذا سعة كفاية زوجته الخدمة إذا كانت المرأة ممن يخدم مثلها، قيل: حكم من كان كذلك من النساء حكم ذوات الزمانة، والعاهة منهن اللواتي لا يقدرن على خدمة.\nولا خلاف بين أهل العلم أن على الرجل كفاية من كان منهن، فكذلك ألزمنا الرجل كفاية التي لا تخدم نفسها مؤنة الخدمة التي لا تصلح لها، وألزمناه مؤنة خادم إذا كان في سعة.\nوبنحو الذي قلنا نزل القرآن، وذلك قوله تعالى: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللهُ لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا مَا آتَاهَا﴾ وعليه علماء الأمة مجمعة.\nوشذ أهل الظاهر عن الجماعة فقالوا: ليس عليه أن يخدمها إذا كان موسرًا أو كانت ممن لا يخدم مثلها.\n_________\n(^١) رواه بنحوه عبد الرزاق في \"المصنف\" ١١/ ٣٠٠ (٢٠٥٩٤).\n(^٢) أي من قول النبي - ﷺ - في هذا الحديث.\n(^٣) رواه أبو داود (٢١٢٥)، النسائي ٦/ ١٢٩ - ١٣٠.","vol":"26","page":42},{"text":"وحجة الجماعة قوله تعالى: ﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾ وإذا احتاجت إلى من يخدمها فلم يفعل لم يعاشرها بالمعروف، وقال مالك والليث ومحمد بن الحسن: يفرض لها ولخادمين إذا كانت خطيرة (^١).\nوقال الكوفيون والشافعي: يفرض لها ولخادمها النفقة (^٢) وقد سلف شيء من معنى هذا الباب في النكاح في باب: الغيرة في حديث أسماء.\nفصل:\nوترجمته عليه خادم المرأة ظاهرة كما سلف، وعامة الفقهاء متفقون أن الرجل إذا أعسر عن نفقة الخادم أنه لا يفرق بينه وبين امرأته، وإن كانت ذات قدر؛ لأن عليًّا لم يلزمه الشارع إخدام فاطمة - ﵂ - في عسرته، ولا أمره أن يكفيها ما شكت من الرحا.\nقال المهلب: وفيه من الفقه: أن المرأة الرفيعة القدر يجمل بها الامتهان الشاق من خدمة زوجها مثل: الطحن وشبهه؛ لأنه لا أرفع منزلة من بنت رسول الله - ﷺ -، ولكنهم كانوا يؤثرون الآخرة ولا يترفهون عن خدمتهم؛ إحسانًا لله؛ وتواضعًا في عبادته.\nوفيه: إيثار التقلل من الدنيا والزهد فيها؛ رغبة في ثواب الآخرة، ألا ترى إلى قوله: \"ألا أدلكما على خير مما سألتما\"، فدلهما على التسبيح والتحميد والتكبير (^٣).\n_________\n(^١) قال ابن فارس في \"معجم مقاييس اللغة\" ص (٣٠٤): الخاء والطاء والراء أصلان: أحدهما: القدر والمكانة، ومنه قولهم: لفلان خطر، أي منزلة ومكانة تناظره وتصلح لمثله والثاني: اضطراب وحركة ومنه: خطر البعير بذنبه خطرانا. اهـ.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٢/ ٣٧١، \"الإشراف\" ١/ ١٢٢.\n(^٣) انظر: \"ابن بطال\" ٧/ ٥٤١.","vol":"26","page":43},{"text":"<span data-type='title' id=toc-3274>٨ - باب خِدمَةِ الرَّجُلِ فِي أَهْلِهِ</span>\n٥٣٦٣ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ، عَنْ إِبْرَاهِيمَ،٧/ ٨٥ عَنِ الأَسْوَدِ بْنِ يَزِيدَ: سَأَلْتُ عَائِشَةَ - ﵂ -: مَا كَانَ النَّبِيُّ - ﷺ - يَصْنَعُ فِي الْبَيْتِ؟ قَالَتْ: كَانَ فِي مِهْنَةِ أَهْلِهِ، فَإِذَا سَمِعَ الأَذَانَ خَرَجَ. [انظر: ٦٧٦ - فتح: ٩/ ٥٠٧]\nذكر فيه حديث الأسود بن يزيد قال: سَأَلْتُ عَائِشَةَ - ﵂ -: مَا كَانَ النَّبِيُّ - ﷺ - يصْنَعُ فِي البَيْتِ؟ قَالَتْ: كَانَ فِي مِهْنَةِ أَهْلِهِ، فَإِذَا سَمِعَ الأَذَانَ خَرَجَ.\nهذا الحديث سلف في الصلاة (^١)، ويأتي في الأدب (^٢). والمِهَنْةَ: بكسر الميم، وحُكي الفتح قال الهروي المهنة: الخدمة بفتح الميم، وخفضها خطأ، قاله شمر عن مشايخه.\nقال المهلب: هذا من فعله على سبيل التواضع، وليُسِنَّ لأمته ذَلِكَ؛ فمن السنة أن يمتهن الإنسان نفسه في بيته فيما يحتاج إليه من أمر دنياه وما يعينه على دينه، وليس الترفه في هذا بمحمود ولا من سبيل الصالحين، وإنما ذَلِكَ من سير الأعاجم.\nوفيه: أن شهود صلاة الجماعة من (آكد السنن) (^٣)؛ لأنه لا يتخلف عن ذَلِكَ إلا في مرضه، وكان شديد المحافظة عليها (^٤).\n_________\n(^١) سلف برقم (٦٧٦).\n(^٢) سيأتي برقم (٦٠٣٩)، باب: كيف يكون الرجل في أهله.\n(^٣) في الأصول: أكيد النفس، والمثبت هو الصواب كما في \"شرح ابن بطال\" ٧/ ٥٤٢.\n(^٤) انظر: \"ابن بطال\" ٧/ ٥٤٢.","vol":"26","page":44},{"text":"<span data-type='title' id=toc-3275>٩ - باب إِذَا لَمْ يُنفِقِ الرَّجُلُ فَلِلْمَرأَةِ أَنْ تَأخذَ بِغَيِر عِلْمِهِ مَا يَكْفِيهَا وَوَلَدَهَا بِالْمَعْرُوفِ</span>\n٥٣٦٤ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ أَنَّ هِنْدَ بِنْتَ عُتْبَةَ قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ، وَلَيْسَ يُعْطِينِى مَا يَكْفِينِي وَوَلَدِي، إِلاَّ مَا أَخَذْتُ مِنْهُ وَهْوَ لَا يَعْلَمُ. فَقَالَ: «خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ». [انظر:٢٢١١ - مسلم: ١٧١٤ - فتح: ٩/ ٥٠٧]\nذكر فيه حديث هند (^١) السالف.\nوهو ظاهر فيما ترجم له، وهو حجة لمن قال: تلزمه نفقة ولده وإن كان كبيرًا، وخالف فيه مالك؛ لأنها واقعة عين، ولا عموم في الأفعال، ولعله كان صغيرًا أو كبيرًا زَمِنًا، وبعض المالكية قال: تلزمه إذا كان زَمِنًا مطلقًا. وبعضهم قال بسقوطها إذا بلغ مطلقا، ومذهبه: إن بلغ زَمِنًا بقيت نفقته.\nوفيه: أيضًا مسألة الظفر السالفة، وهي جواز الأخذ لمن منع من حقه بقدر ماله عنده ولا إثم عليه فيه؛ لأنه - ﵇ - أجاز لهند ما أخذت من مال زوجها بالمعروف.\nوأصل هذا الحديث في التنزيل في قوله تعالى: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ وقد سلف في المظالم اختلافهم في جاحد الوديعة ثم يوجد له مال هل يأخذ عوض حقه أم لا؟\n_________\n(^١) ورد في هامش الأصل: فيه تجوز وإنما هو حديث عائشة، لكن فيه هند وهذا مثل قولهم: حديث هرقل، وحديث زيد بن عمرو بن نفيل، وحديث أبرص وأقرع وأعمى وأشباه ذَلِكَ.","vol":"26","page":45},{"text":"وفيه: أن وصف الإنسان بما فيه من النقص على سبيل التظلم منه والضرورة إلى طلب الانتصاف من حق عليه أنه جائز وليس بغيبة؛ لأنه - ﵇ - لم ينكر عليها قولها. واختلف العلماء في مقدار ما يفرض السلطان للزوجة على زوجها: فقال مالك: يفرض لها بقدر كفايتها في اليسر والعسر، ويعتبر حالها من حاله (^١). وبه قال أبو حنيفة، وليست مقدرة.\nوقال الشافعي: هي مقدرة باجتهاد الحاكم فيها، وهي معتبر بحاله دونها، فإن كان موسرًا فمدان لكل يوم، فإن كان متوسطًا فمد ونصف، وإن كان معسرًا فمد، فيجب لبنت الخليفة ما يجب لبنت الحارس (^٢). حجة مالك والكوفيين في قوله تعالى: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ﴾ الآية [الطلاق: ٧] ولم يذكر لها تقديرًا وقال لهند: \"خذي ما يكفيك وولدك بالمعروف\" فلم يُقَدِّر لها ما تأخذه لولدها وبنتها، فثبت أنها غير مقدرة وأنها على قدر كفايتها، وإنما يجب ذَلِكَ كله بالعقد والتمكين، وهو عوض عن الاستمتاع عند العلماء.\n_________\n(^١) \"المدونة\" ٢/ ١٩٢.\n(^٢) \"مختصر المزني\" ٥/ ٦٩ - ٧٢ بتصرف.","vol":"26","page":46},{"text":"<span data-type='title' id=toc-3276>١٠ - باب حِفظِ المَرْأَةِ زَوْجَهَا فِي ذَاتِ يَدِهِ وَالنَّفَقَةِ</span>\n٥٣٦٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابْنُ طَاوُسٍ عَنْ أَبِيهِ، وَأَبُو الزِّنَادِ عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «خَيْرُ نِسَاءٍ رَكِبْنَ الإِبِلَ نِسَاءُ قُرَيْشٍ -وَقَالَ الآخَرُ: صَالِحُ نِسَاءِ قُرَيْشٍ- أَحْنَاهُ عَلَى وَلَدٍ فِي صِغَرِهِ، وَأَرْعَاهُ عَلَى زَوْجٍ فِي ذَاتِ يَدِهِ». وَيُذْكَرُ عَنْ مُعَاوِيَةَ وَابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٤٣٤ - مسلَم: ٢٥٢٧ - فتح: ٩/ ٥١١]\nذكر فيه حديث ابن طاوس عَنْ أَبِيهِ، وَأَبي الزِّنَادِ عَنِ الأَعْرَج، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"خَيْرُ نِسَاءٍ رَكِبْنَ الإبِلَ نِسَاءُ قرَيْشٍ -وَقَالَ الآخَرُ: صَالِحُ نِسَاءِ قُرَيْشٍ- أَحْنَاهُ عَلَى وَلَدٍ في صِغَرِهِ، وَأَرْعَاهُ عَلَى زَوْجٍ فِي ذَاتِ يَدِهِ\". وَيُذْكَرُ عَنْ مُعَاوِيَةَ وَابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -\nهذا الحديث سلف في أوائل النكاح من حديث أبي الزناد، وأخرجه مسلم عنهما قال أحدهما: \"صالح نساء قريش\". وقال الآخر: \"نساء قريش أحناه على يتيم في صغره\". وفي حديث ابن المسيب عنه، وفي آخره يقول أبو هريرة على إثر ذَلِكَ ولم تركب ابنة عمران بعيرًا قط والنبي - ﷺ - قال: \"خير نساءٍ ركبن الإبل\" (^١).\nوذكر صاحب \"النجم الثاقب فيما ورد في قريش من المناقب\" (^٢) من\n_________\n(^١) مسلم (٢٥٢٧) كتاب \"فضائل الصحابة\" باب: من فضائل نساء قريش.\n(^٢) صنفه بدر الدين، حسن بن عمر بن حبيب الحلبي أبو محمد، الشافعي دمشقي الأصل، حلبي المولد والدار، وتوفي سنة تسع وسبعين وسبعمائة له من التصانيف: \"أخبار الدول وتذكار الأول\"، \"إرشاد السامع والقاري\"، \"المنتقى من صحيح البخاري\"، و\"تذكرة النبيه في أيام المنصور وبنيه\"، \"شنف السامع في وصف الجامع\"، \"النجم الثاقب في أشرف المناقب\".\nانظر ترجمته في: \"هداية العارفين\" ص ١٥٢.","vol":"26","page":47},{"text":"حديث ابن سيرين وأبي سلمة بن عبد الرحمن عن أبي هريرة، وكأنّ أبا هريرة فهم أن البعير من الإبل فقط، وليس كذلك بل تكون أيضًا حمارًا قال تعالى: ﴿وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ﴾ [يوسف: ٧٢] قال ابن خالويه: لم يكن إخوة يوسف ركبانًا إلا على أحمرة، لم يكن عندهم إبل تحملهم في أسفارهم وشبهها على الأحمرة. وكذا قال مجاهد: البعير هنا الحمار (^١)، وهي لغة، حكاه الكواشي (^٢).\nومراد أبي هريرة أن هذا الحديث لا يؤخذ منه أن القريشات أفضل من مريم؛ لأنها لم تركب بعيرًا قط، والشارع قال: \"خير نساء ركبن الإبل\" ذكره ابن التين.\nوفي هذا الحديث تفضيل نساء قريش على سائر العرب لمعنيين: أحدهما: الحنو على الولد والتهمم بأمره وحسن تربيته واللطافة به.\nثانيهما: حفظ ذات اليد وعون الزوج على دهره، وبهما تفضل المرأة عند الله وعند رسوله. وكذلك يروى عن عمر أنه مدح المرأة التي تعين على الدهر ولا تعين الدهر عليك (^٣) وقال الحسن في تفسير هذا الحديث: الحانية: التي لا تتزوج ولها ولد، وهو من الحنو والعطف والشفقة.\n_________\n(^١) \"تفسير مجاهد\" ١/ ٣١٨.\n(^٢) هو أحمد بن يوسف بن الحسين بن الحسن بن رافع الكواشي، أبو العباس موفق الدين الضرير الموصلي الشافعي توفي سنة ثمانين وستمائة من تصانيفه: \"تبصرة المتذكر وتذكرة المتبصر في تفسير القرآن\"، \"تلخيص التفسير\"، \"روضة الناضر وجنة المناظر\"، \"كتاب الوقوف\".\nانظر ترجمته في: \"هداية العارفين\" ص ٥١.\n(^٣) رواه ابن أبي شيبة ٣/ ٥٥٤ (١٧١٤١).","vol":"26","page":48},{"text":"وعند أهل اللغة كما قال ابن التين: هي التي تقيم على ولدها، فلا تتزوج، يقال: حَنَت تحنو، وأحنى يحني، وحنى يحنى إذا أشفق، فإن تزوجت فليست بحانية \"وأرعاه\" من الرعاية.","vol":"26","page":49},{"text":"<span data-type='title' id=toc-3277>١١ - باب كِسْوَةِ المَرْأَةِ بِالْمَعْرُوفِ</span>\n٥٣٦٦ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَبْدُ الْمَلِكِ بْنُ مَيْسَرَةَ قَالَ: سَمِعْتُ زَيْدَ بْنَ وَهْبٍ، عَنْ عَلِيٍّ - ﵁ - قَالَ: آتَى إِلَيَّ النَّبِيُّ - ﷺ - حُلَّةً سِيَرَاءَ فَلَبِسْتُهَا، فَرَأَيْتُ الْغَضَبَ فِي وَجْهِهِ، فَشَقَّقْتُهَا بَيْنَ نِسَائِي. [انظر: ٢٦١٤ - مسلم ٢٠٧١ - فتح: ٩/ ٥١٢].\nذكر فيه حديث علي - ﵁ - قال: آتى إِلَيَّ النَّبِيُّ - ﷺ - حُلَّةً سِيَرَاءَ فَلَبِسْتُهَا، فَرَأَيْتُ الغَضبَ فِي وَجْهِهِ، فَشَقَّقْتُهَا بَيْنَ نِسَائِي خمرًا.\nهذا الحديث سلف في الهبة، وهو مطابق لما ترجم له، وقام الإجماع أن للمرأة نفقتها وكسوتها بالمعروف، وأنه واجبٌ عليه، وقد ذكر بعض أهل العلم أنه يلزمه أن يكسو ثياب بلد كذا، والصحيح ألا يحمل أهل البلدان على كسوة واحدة، وأن يؤمر أهل كل بلد من الكسوة بما يجري في عرف بلدتهم بقدر ما يطيقه المأمور على قدر الكفاية لهم، أو ما يصلح لمثلها، وعلى قدر عسره ويسره، ألا ترى أن عليًّا - ﵁ - شق الحلة بين نسائه حين لم يقدر على أن يكسو كل واحدة منهن حلة حلة. قلت: لم يكن له إذ ذاك غير فاطمة، وإن كان ظاهر قوله: (بين نسائي). يقتضي خلافه، وكذا قوله: شققتها خُمرًا بين الفواطم، ولذلك قال﵇ -: \"خذي ما يكفيك وولدك بالمعروف\" ولو كان في ذَلِكَ حد معلوم لأمرها به، فينبغي للحاكم أن يجتهد في ذَلِكَ بقدر ما يراه.\nقال ابن التين: وسيرا بالقصر (^١).\n_________\n(^١) ورد في هامش الأصل: لعله الألف. أما أنا فلا أعرف في السيراء إلا المد، غير أن الحلة السيراء تقال بالإضافة وبالصفة وقد ذكر شيخنا المؤلف السيراء في الجمعة، فذكره البخاري واستوعب الكلام عليه، ولم يذكر إلا المد فاعلمه.","vol":"26","page":50},{"text":"ومعنى: آتاه (^١) جاءه أو أرسل إليه، ولأبي الحسن: أهدى إليَّ قال: وأبين منه أتاني النبي بحلة. وسقطت الياء فتعدى الفعل فقط، قال الداودي: والسيراء منتقلة كالشعرى. قال أبو عبيد: لا تسمى حلة حتَّى تكون من ثوبين.\n_________\n(^١) ورد في هامش الأصل: الحديث آتى إليَّ النبي - ﷺ -. قال ابن قرقول: آتى هذا ممدود لأنه بمعنى أعطى، وإليَّ مشددة الياء وبقية الحديث يدل عليه. وفي رواية النسفي قال بعضهم: بَعث إليّ، وقال بعضهم: هو ردّ. قال ابن قرقول: بل له وجه في العربية. وفي كتاب ابن عبدوس: أهدى إليَّ النبي - ﷺ -.","vol":"26","page":51},{"text":"<span data-type='title' id=toc-3278>١٢ - باب عَوْنِ الْمَرْأَةِ زَوْجَهَا فِي وَلَدِهِ</span>\n٥٣٦٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄قَالَ: هَلَكَ أَبِي وَتَرَكَ سَبْعَ بَنَاتٍ -أَوْ تِسْعَ بَنَاتٍ- فَتَزَوَّجْتُ امْرَأَةً ثَيِّبًا، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: «تَزَوَّجْتَ يَا جَابِرُ؟». فَقُلْتُ: نَعَمْ. فَقَالَ: «بِكْرًا أَمْ ثَيِّبًا». قُلْتُ: بَلْ ثَيِّبًا. قَالَ: «فَهَلاَّ جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ، وَتُضَاحِكُهَا وَتُضَاحِكُكَ!». قَالَ: فَقُلْتُ لَهُ: إِنَّ عَبْدَ اللهِ هَلَكَ وَتَرَكَ بَنَاتٍ، وَإِنِّي كَرِهْتُ أَنْ أَجِيئَهُنَّ بِمِثْلِهِنَّ، فَتَزَوَّجْتُ امْرَأَةً تَقُومُ عَلَيْهِنَّ وَتُصْلِحُهُنَّ. فَقَالَ: «بَارَكَ اللهُ [لَكَ]». أَوْ [قَالَ] خَيْرًا. [انظر: ٤٤٣ - مسلم: ٧٥١ - فتح: ٩/ ٥١٣]\nذكر فيه حديث جابر: - ﵁ - أن عبد الله هَلَكَ وَتَرَكَ سَبْعَ بَنَاتٍ -أَوْ تِسْعَ بَنَاتٍ- وَإِنِّي كَرِهْتُ أَنْ أَجِيئَهُنَّ بِمِثْلِهِنَّ، فَتَزَوَّجْتُ امْرَأَةً تَقُومُ عَلَيْهِنَّ وَتُصْلِحُهُنَّ. فَقَالَ: \"بَارَكَ اللهُ لَكَ\". أَوْ قَالَ \"خَيْرًا\".\nوقد سلف، وعون المرأة زوجها في (ولده من غيرها) (^١) ليس بواجب عليها، وإنما هو من حسن الصحبة وجميل المعاشرة، ومن سير صالحات النساء وذوي الفضل منهن مع أزواجهن، وقد سلف هل تلزم المرأة خدمة زوجها قبل، فراجعه.\n_________\n(^١) في الأصل: (ولدها من غيره) والمثبت من (غ).","vol":"26","page":52},{"text":"<span data-type='title' id=toc-3279>١٣ - باب نَفَقَةِ الْمُعْسِرِ عَلَى أَهْلِهِ</span>\n٥٣٦٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أَتَى النَّبِيَّ - ﷺ - رَجُلٌ فَقَالَ: هَلَكْتُ. قَالَ: «وَلِمَ؟». قَالَ: وَقَعْتُ عَلَى أَهْلِي فِي رَمَضَانَ. قَالَ: «فَأَعْتِقْ رَقَبَةً». قَالَ: لَيْسَ عِنْدِي. قَالَ: «فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ». قَالَ: لَا أَسْتَطِيعُ. قَالَ: «فَأَطْعِمْ سِتِّينَ مِسْكِينًا». قَالَ: لَا أَجِدُ. فَأُتِيَ النَّبِيُّ - ﷺ - بِعَرَقٍ فِيهِ تَمْرٌ، فَقَالَ: «أَيْنَ السَّائِلُ؟». قَالَ: هَا أَنَا ذَا. قَالَ: «تَصَدَّقْ بِهَذَا». قَالَ: عَلَى أَحْوَجَ مِنَّا يَا رَسُولَ اللهِ؟!، فَوَالَّذِى بَعَثَكَ بِالْحَقِّ مَا بَيْنَ لَابَتَيْهَا أَهْلُ بَيْتٍ أَحْوَجُ مِنَّا. فَضَحِكَ النَّبِيُّ - ﷺ - حَتَّى بَدَتْ أَنْيَابُهُ قَالَ: «فَأَنْتُمْ إِذًا». [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح: ٩/ ٥١٣].\nذكر فيه حديث أبي هريرة - ﵁ - في المجامع في رمضان.\nوقد سلف أخذًا من قوله لما أمره بالتصدق بالعرق. وقوله: (على أحوج منا).\nوقوله: (\"فأنتم إذًا\"). وجاء في موضع آخر: \"فأطعمه أهلك \" وأراد البخاري به إثبات نفقة المعسر على أهله، ووجوبها عليه، وذلك أنه - ﵇ - أباح له إطعام أهله بوجود العرق من التمر، ولم يقل له أن ذَلِكَ يجزئك عن الكفارة؛ لأنه قد تعين عليه فرض النفقة على أهله بوجود العرق وهو ألزم من الكفارة.\nوزعم الطبري أن قياس قول أبي حنيفة والثوري أن الكفارة دين عليه لا يسقطها عنه عسره، وهو قول مالك وعامة العلماء، وأصلهم أن كل ما لزم أداؤه في اليسار لزم الذمة إلى الميسرة. واحتج بعضهم بقوله: هلكت. على أنه كان متعمدًا؛ لأنه لو كان ناسيًا لم يقل: هلكت، وقيل: إنه لما دفع إليه العرق كان محتاجًا لم يجز له أن يتصدق به؛","vol":"26","page":53},{"text":"لأن أفضل الصدقة ما كان عن ظهر غنى، فلما أكل منه قوت يومه فنقص فلم يُجْزِه فأكله. وثبتت الكفارة عليه. واختلف فيمن أتى أهله ناسيًا فقال مالك والشافعي: لا كفارة عليه (^١) وقال عنه ابن نافع وابن الماجشون عليه كفارة (^٢) واحتج بالحديث؛ إذ لم يتبين هل هو عمد أو نسيان.\nوقوله: (\"فأعتق رقبة\" قال: ليس عندي. قال: \"فصم شهرين متتابعين\") ظاهره أنه على الترتيب، وهو مذهب الشافعي (^٣)، وبه قال ابن حبيب، وقال مالك على التخيير واستحب الإطعام (^٤).\nوقوله: (\"فأطعم ستين مسكينًا\") هو عند مالك لكل واحد مد (^٥) ككفارة اليمين، وعند أبي حنيفة نصف صاع من بر (^٦).\nوالعرَق بفتح الراء على الأشهر هو الزنبيل يسع خمسة عشر صاعًا إلى عشرين. وقد فسره في الحديث بالمكتل وهو نحو منه، والمكتل كالقفة والزَّنبيل، وضبطه بعضهم بالسكون وصحح وأنكر، والأشهر الأول جمع عرقه، وهي الضفيرة التي يماط منها القفة، وأما بالسكون فهو العظم عليه بقية اللحم، يقال: عرقته مجتمعًا. واعترقته وتعرقته: إذا أكلت ما عليه بأسنانك، وقال ابن فارس: هو المضفور بالخوص قبل أن يصير زنبيلًا.\n_________\n(^١) \"المدونة\" ١/ ١٨٥ \"الأم\" ٢/ ٨٥.\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٤٩.\n(^٣) انظر \"البيان\" ٣/ ٥٢٠.\n(^٤) انظر: \"التفريع\" ١/ ٣٠٧.\n(^٥) انظر: \"المدونة\" ١/ ١٩١.\n(^٦) انظر: \"المبسوط\" ٧/ ١٦.","vol":"26","page":54},{"text":"وقوله: (فيه تمر) قد سلف أنه خمسة عشر صاعًا إلى عشرين، وهو ما في \"الموطأ\" (^١) ورواه ابن حبيب عن مالك، وروت عائشة: عشرون صاعًا (^٢). وقيل: إنه كلمة حزر وتقدير، والظاهر أنه خمسة عشر صاعًا فقط.\nوقوله: (فضحك حَتَّى بدت أنيابه). أي: ظهرت، ولعل سببه أنه وجبت عليه الكفارة ليخرجها فأخذها فحملها، وهو مع ذَلِكَ غير آثم، وهذا من تطول (^٣) ربِّنَا وامتنانه.\nوهل يكون أكله له يجزئ عن كفارته؟ قال الزهري: إنه خصوص له، وقيل: لا.\nوإنما يتبلغ به من الحاجة وتبقى في ذمته، وهو الأظهر عندنا، وقيل: لما دفعه إليه كان محتاجًا فلم يجز له أن يتصدق به؛ لأن أفضل الصدقة ما كان على ظهر غنى، فلما أكل منه قوت يومه نقص كما سلف فلم يُجْزه فأكله وثبتت في الذمة، وهذا كله سلف فلا بأس بإعادته؛ لبعد العهد به.\n_________\n(^١) \"الموطأ\" ص ١٩٨.\n(^٢) رواه أبو داود (٢٣٩٥).\n(^٣) الطّوْل: المَنُّ، وقيل: الفضل والعلو على الأعداء.\nانظر: \"مجمل اللغة\" ١/ ٥٩٠، \"النهاية في غريب الحديث\" ٣/ ١٤٥.","vol":"26","page":55},{"text":"<span data-type='title' id=toc-3280>١٤ - باب ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ [البقرة: ٢٣٣]</span>\nوهلْ عَلَى المَرْأَةِ مِنْهُ شَيء؟ ﴿وَضَرَبَ اللهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ﴾ الآية\n\n٥٣٦٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، أَخْبَرَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ: قُلْتُ: يَا رَسُولَ اللهِ، هَلْ لِي مِنْ أَجْرٍ فِي بَنِي أَبِي سَلَمَةَ أَنْ أُنْفِقَ عَلَيْهِمْ، وَلَسْتُ بِتَارِكَتِهِمْ هَكَذَا وَهَكَذَا، إِنَّمَا هُمْ بَنِيَّ؟ قَالَ: «نَعَمْ، لَكِ أَجْرُ مَا أَنْفَقْتِ عَلَيْهِمْ». [انظر:١٤٦٧ - مسلم: ١٠٠١ - فتح: ٩/ ٥١٤]\n\n٥٣٧٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: قَالَتْ هِنْدُ: يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ، فَهَلْ عَلَيَّ جُنَاحٌ أَنْ آخُذَ مِنْ مَالِهِ مَا يَكْفِينِي وَبَنِيَّ؟ قَالَ: «خُذِي بِالْمَعْرُوفِ». [انظر: ٢٢١١ - مسلم: ١٧١٤ - فتح: ٩/ ٥١٤]\nثم ساق حديث أم سلمة - ﵄ -: قُلْتُ: يَا رَسُولَ اللهِ، هَلْ لِي مِنْ أَجْرٍ فِي بَنِي أَبِي سَلَمَةَ أَنْ أُنْفِقَ عَلَيْهِمْ، وَلَسْتُ بِتَارِكَتِهِمْ هَكَذَا وَهَكَذَا، إِنَّمَا هُمْ بَنِيَّ؟ قَالَ: \"نَعَمْ، لَكِ أَجْرُ مَا أَنْفَقْتِ عَلَيْهِمْ\".\nوقد سلف في الزكاة، وحديث هند (^١) السالف.\nاختلف العلماء في تأويل قوله تعالى ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ فعن ابن عباس عليه أن لايضار، وهو قول الشعبي ومجاهد والضحاك ومالك، قالوا: عليه أن لا يضار، ولا غرم عليه (^٢).\nوقالت طائفة: ما كان عَلَى الوارث من أجرة الرضاع إذا كان الولد لا مال له. ثم اختلفت هذِه الطائفة في مَن الوارث الذي عناه الله تعالى\n_________\n(^١) ورد بهامش الأصل: تقدم في حاشية الورقة التي قبل هذِه أن فيه تجوزًا.\n(^٢) انظر هذِه الآثار في ابن أبي شيبة ٤/ ١٨٩، ١٩٠، وانظر: \"المدونة\" ٢/ ٢٥٢.","vol":"26","page":56},{"text":"في الآية عَلَى أقوال: فقالت طائفة: هو كل وارث للأب، أخًا كان أو عمًّا أو ابن عمًّ أو ابن أخ، روي هذا عن الحسن البصري قال: ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ على الرجال دون النساء (^١). وقال آخرون: هو مِن ورثته مَن كان ذا رحم محرم للمولود، فأما مَن كان ذا رحم وليس بمحرم كابن العم والمولى فليس ممن عناه الله بالآية، هذا قول أبي حنيفة وأصحابه. وقال آخرون: هو المولود نفسه.\nروي عن قبيصة بن ذؤيب والضحاك وتأولوا: ﴿وَعَلَى الْوَارِثِ﴾: المولود، ما كان على المولود له. (^٢) وقال آخرون: الباقي من والدي المولود بعد وفاة الآخر منهما، وهذا يوجب أن تدخل الأم في الورثة الذين عليهم أجر الرضاع، فيكون عليها رضاع ولدها واجبًا إن لم يترك أبوه مالًا، روي هذا عن زيد بن ثابت قال: إذا خلف أُمًّا أو عمًّا فعلى كل واحد منهما رضاعة بقدر ميراثه. وهو قول الثوري (^٣)، وإلى رد هذا القول أشار البخاري بقوله: وهل على المرأة منه شيء؟\nوتلا الآية الكريمة يعني: من رضاع الصبي ومؤنته، فذكر قوله تعالى: ﴿وَضَرَبَ اللهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَى شَيْءٍ﴾، وشبه منزلة المرأة من الوارث بمنزلة الأبكم الذي لا يقدر عَلَى النطق من المتكلم وجعلها كلا على من يعولها.\nوذكر حديث أم سلمة، والمعنى فيه أن أم سلمة كانت لها أبناء من أبي سلمة ولم يكن لهم نفقة، فسألت رسول الله - ﷺ - إن كان لها أجر في\n_________\n(^١) رواه ابن أبي شيبة ٤/ ١٩٠ (١٩١٥٣).\n(^٢) رواه عنهما ابن جرير في \"تفسيره\" ٢/ ٥١٥ (٥٠١٠ - ٥٠١١).\n(^٣) رواه ابن جرير ٢/ ٥١٥ - ٥١٦.","vol":"26","page":57},{"text":"الإنفاق عليهم بما يعطيها رسول الله - ﷺ -، فأخبرها أن لها أجرًا فى ذلك، فدل أن نفقة بنيها لا تجب عليها، ولو وجبت عليها لم تقل له: ولست بتاركتهم، لبَيّن لها أن نفقتهم واجبة عليها سواء تركتهم أو لم تتركهم.\nوأما حديث هند فإنه - ﵇ - أطلقها على أخذ نفقة بنيها من مال الأب، ولم يوجبها كما أوجبها على الأب. فاستدل البخاري أنه لم يلزم الأمهات نفقة الأبناء في حياة الآباء، فكذلك لا يلزمهن بموت الآباء.\nوحجة أخرى: وذلك أن قوله تعالى: ﴿وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ﴾ بين أكل ورضاع الأبناء، فكيف يعطين بأول الآية وتجب عليهن نفقة الأبناء في آخرها.\nوأما من قال ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ هو الولد فيقال له: لو أريد بذلك الولد لقال تعالى: وعلى المولود مثل ذلك، فلما قال ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ وكان الوارث اسمًا عامًّا يقع على جماعة غير الولد لم يجز أن يخص به الولد ويقتصر عليه دون غيره إلا بدلالة بينة وحجة واضحة.\nوأما قول أبي حنيفة في إيجابه رضاع الصبي ونفقته على كل ذي رحم مَحْرم مثل أن يكون له ابن أخت صغير محتاج، وابن عم كذلك، وهو وارثه، فإن النفقة تجب على الخال لابن أخته الذي لا يرثه، ويسقط عن ابن العم لابن عمه الذي يرثه.\nقال إسماعيل بن إسحاق: فقالوا قولًا ليس في كتاب الله، ولا يعلم أحد قاله، وإنما أوجب بعضهم الرضاعة على الوارث؛ لما تأول من القرآن، وأسقط بعضهم ذلك عنه لما تأول أيضًا، وهم الذين قالوا: على الوارث ألا يضار ولا غرم عليه، فأخذ النفقة على كل رحم","vol":"26","page":58},{"text":"محرم، فليس في قولهم تأويل للقرآن، ولا اتباع الحديث، ولا قياس على أجل يرجع إليه، ومذهب مالك في هذا الباب: أنه لا تجب نفقة الصغير إلا على الأب خاصة، وهو المذكور في قوله: ﴿وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ﴾ وقوله: ﴿فَآتُوهُنَّ أُجُورَهُنَّ﴾ فلما وجب على الأب الإنفاق على من يرضع أنه وجب عليه النفقة على ولده إذا خرج من الرضاع ما دام صغيرًا، ووجب أن يغذى بالطعام كما كان يغذى بالرضاع، ولم تجب النفقة على الوارث لما في تأويل الآية من الاختلاف، وليس مجراهم في النظر مجرى الأب؛ لأن الأب وجب عليه رضاع ولده حين وُلِدَ، ولم يجب على غيره من ورثته، فلا يرجع ذَلِكَ عليهم بعد، إن لم يكن واجبًا في الأصل إلا بحجة، وكان يجب على قولهم: إذا مات الرجل عن امرأته وهي حامل ولم يخلف مالًا أن يلزموا العصب النفقة على المرأة من أجل ما في بطنها، وكان يجب على مذهب أبي حنيفة أن يُلْزِموا كل ذي رحم مَحْرم النفقة على هذِه الأم؛ من أجل ما في بطنها كما يُلزمون أجر رضاعه إذا وضعته أمه؛ لأنهم إنما كانوا يلزمون الرحم النفقة على الأم التي ترضع المولود؛ من أجل المولود (^١).\n_________\n(^١) \"شرح ابن بطال\" ٧/ ٥٤٨ - ٥٤٩.","vol":"26","page":59},{"text":"<span data-type='title' id=toc-3281>١٥ - باب قَوْلِ النَّبِيِّ - ﷺ - «مَنْ تَرَكَ كَلاًّ أَوْ ضَيَاعًا فَإِلَيَّ»</span>\n٥٣٧١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُؤْتَى بِالرَّجُلِ الْمُتَوَفَّى عَلَيْهِ الدَّيْنُ، فَيَسْأَلُ «هَلْ تَرَكَ لِدَيْنِهِ فَضْلًا؟». فَإِنْ حُدِّثَ أَنَّهُ تَرَكَ وَفَاءً صَلَّى، وَإِلاَّ قَالَ لِلْمُسْلِمِينَ: «صَلُّوا عَلَى صَاحِبِكُمْ». فَلَمَّا فَتَحَ اللهُ عَلَيْهِ الْفُتُوحَ قَالَ: «أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ، فَمَنْ تُوُفِّيَ مِنَ الْمُؤْمِنِينَ فَتَرَكَ دَيْنًا فَعَلَيَّ قَضَاؤُهُ، وَمَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ». [انظر: ٢٢٩٨ - مسلم: ١٦١٩ - فتح: ٩/ ٥١٥]\nذكر فيه حديث أبي هريرة - ﵁ - أَنَّ رَسولَ اللهِ - ﷺ - كَانَ يُؤْتَى بِالرَّجُلِ المُتَوَفَّى عَلَيْهِ الدَّيْنُ، .. الحديث. وفي آخره: (فمن توفي من المؤمنين وترك دينًا فعلي قضاؤه، ومن ترك مالًا فلورثته).\nهذا الحديث سلف في الكفالة.\nوالكَلُّ في اللغة: بفتح الكاف: العيال والثقل، قاله ابن فارس (^١)، والضَياع: بفتح الضاد مصدر ضاع الشيء يضيع ضياعًا إذا ذهب (^٢).\n_________\n(^١) \"المجمل\" ٢/ ٧٦٥.\n(^٢) \"المجمل\" ١/ ٥٧٠.","vol":"26","page":60},{"text":"<span data-type='title' id=toc-3282>١٦ - باب الْمَرَاضِعِ مِنَ الْمَوَالِيَاتِ وَغَيْرِهِنَّ</span>\n٥٣٧٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ أَخْبَرَتْهُ، أَنَّ أُمَّ حَبِيبَةَ زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، انْكِحْ أُخْتِي ابْنَةَ أَبِي سُفْيَانَ. قَالَ: «وَتُحِبِّينَ ذَلِكَ؟». قُلْتُ: نَعَمْ، لَسْتُ لَكَ بِمُخْلِيَةٍ، وَأَحَبُّ مَنْ شَارَكَنِي فِي الْخَيْرِ أُخْتِي. فَقَالَ: «إِنَّ ذَلِكَ لَا يَحِلُّ لِي». فَقُلْتُ: يَا رَسُولَ اللهِ، فَوَاللهِ إِنَّا نَتَحَدَّثُ أَنَّكَ تُرِيدُ أَنْ تَنْكِحَ دُرَّةَ ابْنَةَ أَبِي سَلَمَةَ. فَقَالَ: «ابْنَةَ أُمِّ سَلَمَةَ؟». فَقُلْتُ: نَعَمْ. قَالَ: \"فَوَاللهِ لَوْ لَمْ تَكُنْ رَبِيبَتِي فِي حَجْرِي مَا حَلَّتْ لِي، إِنَّهَا ابْنَةُ أَخِي مِنَ الرَّضَاعَةِ، أَرْضَعَتْنِي وَأَبَا سَلَمَةَ ثُوَيْبَةُ، فَلَا تَعْرِضْنَ عَلَيَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ \".\nوَقَالَ شُعَيْبٌ، عَنِ الزُّهْرِيِّ: قَالَ عُرْوَةُ: ثُوَيْبَةُ أَعْتَقَهَا أَبُو لَهَبٍ. [انظر: ٥١٠١ - مسلم: ١٤٤٩ - فتح: ٩/ ٥١٦].\nذكر فيه حديث عُقَيْلٍ، عَنِ ابن شِهَابٍ، عن عُرْوَةَ، عن زينَبَ ابنةِ أَبِي سَلَمَةَ أَخْبَرَتْهُ، عن أُمَّ حَبِيبَةَ قُلْتُ: يَا رَسُولَ اللهِ، انْكِحْ أُخْتِي ابنةَ أَبِي سُفْيَانَ. قَالَ: \"وَتُحِبِّينَ ذَلِكَ؟ \" الحديث السالف.\nوَقَالَ شُعَيْبٌ، عَنِ الزُّهْرِيِّ: قَالَ عُرْوَةُ: ثُوَيْبَةُ أَعْتَقَهَا أَبُو لَهَبٍ.\nوالترجمة مطابقة، وكانت العرب في أول أمرها تكره رضاع الإماء وتقتصر على العربيات من الضرر به؛ طلبًا لنجابة الولد، فأنبأهم الشارع أن قد رضع في غير العرب وأن رضاع الإماء لا يهجن.\nوثويبة: كانت جارية لأبي لهب كما سلف. أعتقها حين بشرته بولادة رسول الله - ﷺ -، ولم تزل العرب تنتفي من إرضاع الإماء. قال القَتّال الكلابي -واسمه عبيد بن المضرحي كذا أسماه المبرد (^١)،\n_________\n(^١) \"الكامل\" ١/ ٥٢.","vol":"26","page":61},{"text":"وسماه الزمخشري عبادة بن مجيب، وسماه ابن ماكولا: عبد الله (^١)، وعن الأصمعي: عقيل بن العرندس (^٢) -:\nلا أرضع الدهر إلا ثدي واضحة … لواضح الخد يحمي حوزة الجار\nوفيه: أن الأخوة بالرضاع حرمتها كحرمة الأخوة بالنسب.\nفصل:\nقوله - ﵇ -: \"بنت أم سلمة\" إنما هو على وجه التقرير على تصحيح المسألة؛ لأنه قد كان يجوز له - ﵇ - أن ينكح بنات أبي سلمة من غير أم سلمة أم المؤمنين؛ لأن الجمع بين امرأة الرجل وابنته من غيرها حلال عند جماعة الفقهاء، إذ لا نسب بينهما كما سلف.\nفصل:\nالمواليات: قال ابن بطال: كان الأقرب أن يقول: الموليات: جمع مولاة، والمواليات: جمع مولى جمع التكسير (ثم) (^٣) جمع موالي جمع السلامة بالألف والتاء فصار مواليات جمع الجمع (^٤) وقال ابن التين: ضبط بضم الميم وفتحها، والوجه الضم أنه اسم فاعل من والت موالٍ.\nآخر النكاح (^٥) والحمد لله وحده.\n_________\n(^١) \"الإكمال\" ٧/ ٩٧.\n(^٢) من الشعراء المخضرمين أدرك أواخر الجاهلية وعاش في الإسلام إلى زمن عبد الملك بن مروان وتوفي سنة ٧٠ هـ.\n(^٣) من (غ).\n(^٤) \"ابن بطال\" ٧/ ٥٥١.\n(^٥) أي أن النفقات جزء من النكاح.","vol":"26","page":62},{"text":"٧٠\nكتاب الأطعمة","vol":"26","page":63},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3283>٧٠ - كتاب الأطعمة</span>\nوَ<span data-type='title' id=toc-3284>قَوْلِ اللهِ تَعَالَى: ﴿كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾. وَقَوْلِهِ كُلُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ و﴿كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ﴾. [المؤمنون: ٥١]</span>.\n٥٣٧٣ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَطْعِمُوا الْجَائِعَ، وَعُودُوا الْمَرِيضَ، وَفُكُّوا الْعَانِيَ». قَالَ سُفْيَانُ: وَالْعَانِي: الأَسِيرُ. [انظر: ٣٠٤٦ - فتح: ٩/ ٥١٧].\n\n٥٣٧٤ - حَدَّثَنَا يُوسُفُ بْنُ عِيسَى، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: مَا شَبِعَ آلُ مُحَمَّدٍ - ﷺ - مِنْ طَعَامٍ ثَلَاثَةَ أَيَّامٍ حَتَّى قُبِضَ. [مسلَم: ٢٩٧٦ - فتح: ٩/ ٥١٧].\n\n٥٣٧٥ - وَعَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ: أَصَابَنِي جَهْدٌ شَدِيدٌ، فَلَقِيتُ عُمَرَ بْنَ الْخَطَّابِ، فَاسْتَقْرَأْتُهُ آيَةً مِنْ كِتَابِ اللهِ، فَدَخَلَ دَارَهُ وَفَتَحَهَا عَلَيَّ، فَمَشَيْتُ غَيْرَ بَعِيدٍ، فَخَرَرْتُ لِوَجْهِي مِنَ الْجَهْدِ وَالْجُوعِ، فَإِذَا رَسُولُ اللهِ - ﷺ - قَائِمٌ عَلَى رَأْسِي فَقَالَ: «يَا أَبَا هُرَيْرَةَ». فَقُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. فَأَخَذَ بِيَدِى فَأَقَامَنِي، وَعَرَفَ الَّذِي بِي","vol":"26","page":65},{"text":"فَانْطَلَقَ بِي إِلَى رَحْلِهِ، فَأَمَرَ لِي بِعُسٍّ مِنْ لَبَنٍ، فَشَرِبْتُ مِنْهُ، ثُمَّ قَالَ: «عُدْ يَا أَبَا هِرٍّ». فَعُدْتُ فَشَرِبْتُ، ثُمَّ قَالَ: «عُدْ». فَعُدْتُ فَشَرِبْتُ حَتَّى اسْتَوَى بَطْنِي فَصَارَ كَالْقِدْحِ. قَالَ: فَلَقِيتُ عُمَرَ وَذَكَرْتُ لَهُ الَّذِي كَانَ مِنْ أَمْرِي وَقُلْتُ لَهُ: تَوَلَّى اللهُ ذَلِكَ مَنْ كَانَ أَحَقَّ بِهِ مِنْكَ يَا عُمَرُ، وَاللهِ لَقَدِ اسْتَقْرَأْتُكَ الآيَةَ وَلأَنَا أَقْرَأُ لَهَا مِنْكَ. قَالَ عُمَرُ: وَاللهِ لأَنْ أَكُونَ أَدْخَلْتُكَ أَحَبُّ إِلَيَّ مِنْ أَنْ يَكُونَ لِي مِثْلُ حُمْرِ النَّعَمِ. [انظر: ٦٢٤٦ - مسلم: ٦٤٥٢ - فتح: ٩/ ٥١٧]\nذكر ابن بطال هذا الباب بعد الطب وقبل التعبير، ولا أدري لم ذكره هناك، وذكر عقب النفقات الشهادات، وهي مقدمة كما سلف، وكذا ساق الآية الثانية بلفظ (كلو من طيبات ما كسبتم) والتلاوة: ﴿أَنْفِقُوا﴾ بدل ﴿كُلُوا﴾ (^١).\nوسئل الفضيل بن عياض عمن يترك الطيبات من الجواري واللحم والخبيص للزهد؟ فقال: وما أكل الخبيص بأس، ليتك تتقي الله وتأكل؛ إن الله لا يكره أن تأكل الحلال إذا اتقيت الحرام. والمراد بالطيبات الحلال، وقيل: جيده وطيبه، يؤيده حديث البراء بن عازب - ﵄ -: كانوا يتصدقون بالرديء من ثمرتهم وطعامهم فنزلت الآية الثالثة لهذِه (^٢).\nولم يختلف أهل التأويل في قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ أنها نزلت فيمن حرم على نفسه لذيذ\n_________\n(^١) ورد في هامش الأصل: قوله: وكذا ساق الآية الثانية، صريح في أن ابن بطال صنع (…) كذلك بل هي كذلك في أصلنا (....)، وكذا ساقها شيخنا في أول (....) في كلامه كان ساقها أنفقوا.\n(^٢) قلت: قول المصنف هنا: نزلت في الآية الثالثة ليس بصحيح، والصواب أنها الآية الثانية كما في حديث البراء عند الترمذي (٢٩٨٧) والبيهقي في \"سننه\" ٤/ ١٣٦، وقال الترمذي: حسن غريب.","vol":"26","page":66},{"text":"الطعام واللذائذ المباحة. قال عكرمة: إنها نزلت في عثمان بن مظعون وأصحابه حين هموا بترك النساء واللحم، والخصي، وأرادوا التخلي من الدنيا والترهب (^١)، منهم: علي وعثمان بن مظعون، وقد سلف شيء من هذا في باب: ما يكره من التبتل والخصاء.\nثم ذكر البخاري حديث أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ -، أن النَّبِي - ﷺ - قَالَ: \"أَطْعِمُوا الجَائِعَ، وَعُودُوا المَرِيضَ، وَفُكُّوا العَانِيَ\". قَالَ سُفْيَانُ: وَالْعَانِي: الأَسِيرُ.\nهذا الحديث سلف قريبًا في الوليمة بلفظ: \"فكوا العاني وأجيبوا الداعي وعودوا المريض\" (^٢).\nوأبو وائل اسمه شقيق بن سلمة، وأبو موسى اسمه عبد الله بن قيس بن سليم.\nوكل من ذل واستكان وخضع فقد عنا يعنو وهو عان، والمرأة عانية، جمعها عوان، ومنه الحديث: \"اتقوا الله في النساء؛ فإنهن عوان عندكم\" كالأسرى (^٣).\nوفيه حديث المقدام: \"الخال وارث من لا وارث له؛ يفك عانه\" (^٤)\n_________\n(^١) \"تفسير الطبري\" ٥/ ١٠.\n(^٢) سلف برقم (٥١٧٤) كتاب النكاح، باب: حق إجابة الوليمة والدعوة.\n(^٣) رواه الترمذي (١١٦٣)، وابن ماجه (١٨٥١) والنسائي في \"الكبرى\" ٥/ ٣٧٢ من حديث عمرو بن الأحوص وقال الترمذي: حسن صحيح وله شواهد من رواية أبي حرة الرقاشي وعلى بن أبي طالب وغيرهم وحسنه الألباني في \"الإرواء\" (٢٠٣٠).\n(^٤) رواه أبو داود (٢٨٩٩) وابن ماجه (٢٧٣٨)، والطيالسي في \"مسنده\" ٢/ ٤٦٦ - ٤٦٧ (١٢٤٦) والطحاوي في \"شرح معاني الآثار\" ٤/ ٣٩٧ - ٣٩٨، وابن الجارود (٩٦٥) وغيرهم من طرق عن المقدام، وفي الباب عن عمر وعائشة - ﵁ -، والحديث صححه الألباني في \"إرواء الغليل\" (١٧٠٠) فراجعه فإنه مفيد.","vol":"26","page":67},{"text":"أي: عانيه، فحذف الياء، وفي رواية \"يفك عينه\". عني يعنو عنوا - وعينًا.\nومعنى الأسر في حديث الخال: ما يلزمه، ويتعلق به بسبب الجنايات التي سبيلها أن تتحملها العاقلة، هذا عند من يورث الخال ومن لا يورثه يقول: معناه طعمة أطعمها الخال لا أن يكون وارثًا، كما قاله ابن الأثير (^١).\nوفي هذا الحديث الأمر بالمواساة وإطعام الجائع، وذلك من فروض الكفاية. قال الداودي: إلا أن يحتاج الرجل ولا يجد ما يقيمه يحق على من علم ذَلِكَ منه أن يعطيه ما يقيم به شأنه، وله أن يأخذ ذَلِكَ منه كرهًا وأن يختفي به إن لم يقدر عليه إلا بذلك، ومنه إعطاء السائل إن صادف شيئًا موضوعًا كان حقًّا على المسئول أن ينيله منه، وإن لم يجد شيئًا حاضرًا، وعلم المسئول أنه ليس له شيء يقيمه، وجب عليه أن يعينه، وإن لم يعلم حاله فليقل له قولًا رقيقًا. وقد سلف شيء من هذا المعنى في باب: فكاك الأسير من الجهاد.\nثم ساق البخاري حديث محمد بْنُ فُضَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي حَازِمٍ واسمه سلمان، مولى عزة، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: ما شبع آل محمد - ﷺ - مِنْ طَعَامٍ ثَلَاثَةَ أَيَّامٍ حَتَّى قُبِضَ.\nوَعَنْ أَبِي حَازِمٍ، عَنْ أَبي هُرَيْرَةَ - ﵁ - قال: أَصَابَنِي جَهْدٌ شَدِيدٌ، فَلَقِيتُ عُمَرَ بْنَ الخَطَّابِ، فَاسْتَقْرَأْتُهُ آية مِنْ كِتَابِ اللهِ .. الحديث. وفيه: حَتَّى اسْتَوى بَطْنِي فَصارَ كَالْقِدْحِ .. إلى آخره.\nوالسند الثاني معطوف على الأول من غير شك، وعند مسلم:\n_________\n(^١) \"النهاية في غريب الأثر\" ٣/ ٣١٤ - ٣١٥.","vol":"26","page":68},{"text":"ما شبع رسول الله - ﷺ - وأهله ثلاثًا تباعًا من خبز البر حَتَّى فارق الدنيا (^١).\nروى المقدام بن معدي كرب مرفوعًا فيما أخرجه الزمخشري في \"ربيعه\": \"ما ملأ ابن آدم وعاء شرًّا من بطن، بحسب الرجل من طعامه ما أقام صلبه\" (^٢).\nوأخرج من حديث حذيفة مرفوعًا: \"من أقل طعمه صح بطنه وصفا قلبه، ومن كثر طعمه سقم بطنه وقسا قلبه\" (^٣). وفي لفظ: \"لا تميتوا القلوب بكثرة الطعام والشراب؛ فإن القلب ثمرة كالزرع إن كثر عليه الماء انتهى\" (^٤).\nفيحتمل أن تركه - ﵇ - الشبع لهذا لا للعدم، وأجمعت العرب كما قال فضيل بن عياض على أن الشبع من الطعام لوم، بل نص الشافعي على أن الجوع يدلي. والجهد فيه بضم الجيم وفتحها لغتان، وقال نفطويه: الضم الوسع والطاقة، والفتح المبالغة والغاية.\nوقال الشعبي: الضم للمشقة، والفتح القل، وقوله: (فأمر لي بعس من لبن) هو القدح الضخم وجمعه عساس (^٥).\n_________\n(^١) مسلم (٢٩٧٦) كتاب: الزهد والرقائق.\n(^٢) قلت: كذا ذكره الزمخشري في \"ربيعه\" باب: الطعام وألوانه، والحديث رواه الترمذي في \"جامعه\" (٢٣٨٠)، وابن ماجه في \"سننه\" (٣٣٤٩) والنسائي في \"الكبرى\" ٤/ ١٧٧، وأحمد ٤/ ١٣٢ وغيرهم من طرق عن المقدام به مطولًا ومختصرًا، وقال الترمذي: حسن صحيح وحسنه الحافظ في \"الفتح\" ٩/ ٥٢٨ وصححه الألباني في \"الإرواء\" (١٩٨٣).\n(^٣) كذا ذكره الزمخشري في \"ربيعه\" باب الطعام وألوانه ولم أقف على من أخرجه.\n(^٤) قلت: لم أقف على من أخرجه وقال العراقي في \"تخريج أحاديث الإحياء\" ٣/ ٧١: لم أقف له على أصل وقال الألباني في \"الضعيفة\" (٧٢١): لا أصل له.\n(^٥) في هامش الأصل و(غ): وأعساس أيضًا.","vol":"26","page":69},{"text":"وقوله: (فشربت حَتَّى استوى بطني فصار كالقدح). هو السهم إذا قوم، وذلك أن السهم أول ما يقطع قطعًا، ثم يبرى يسمى بريًا، ثم يقوم، فيقال: القدح، وهو السهم إذا قوم، وذلك أن السهم يراش ثم يركب نصله، فهو حينئذٍ سهم. والمراد: إن بطنه استوى فامتلأ فصار كالسهم.\nوقوله: (قال عمر: والله لأن أكون أدخلتك أحب إلى من أن يكون لي حمر النعم). هذا حث منه، وحرص على فعل الخير والمواساة.\nوالحمر: لون محمود في الإبل، يريد يملكها ويضعها في سبل الخير، فهي أحسنها وأطهرها جلدًا قال حُنَيْفُ الحناتِم.\nالرمكاء (^١) نهيا والحمراء صُبْرى … والخوَّارة غُزرى والصهباء سرعى\nوقالت بنو عبس: ما صبر معنا في حربنا من النساء إلا بنات العم، ومن الإبل إلا الحمر، ومن الخيل إلا الكميت.\nوفي حديث أبي هريرة هذا التعريض بالمسألة والاستحياء وذكر الرجل ما كان أصابه من الجهد.\nوفي هذا الحديث إباحة الشبع عند الجوع؛ لقوله: (فشربت حَتَّى استوى بطني وصار كالقدح). يعني: السهم في استوائه؛ لأنه لما روي من اللبن استقام بطنه وصار كأنه سهم؛ لأنه كان بالجوع ملتصقًا مثنيًّا.\nوفيه: ما كان السلف عليه من الصبر على التقلل وشظف (^٢) العيش والرضا باليسير في الدنيا؛ ألا ترى أن أبا هريرة لم يكن له هم إلا أن يسد\n_________\n(^١) كذا في (غ) وفي الأصل: (إن مكانتها).\n(^٢) في هامش الأصل: الضيق والشدة بالشين والظاء المعجمتين والفاء.","vol":"26","page":70},{"text":"عمر جوعه فقط، فلما سقاه الشارع حَتَّى روي أقنعه ذَلِكَ ولم يطلب سواه.\nوذلك دال على إيثارهم البلغة من الدنيا وطلبهم الكفاية، ألا ترى قول أبي هريرة: (ما شبع آل محمد من طعامٍ ثلاثًا حَتَّى قبض). ستأتي معاني هذا الحديث وما عارضه في باب: ما كان النبي - ﷺ - وأصحابه يأكلون.\nوفيه: سد الرجل خلة أخيه المؤمن إذا علم منه حاجة من غير أن يسأله ذَلِكَ.\nوفيه: أنه كان من عادتهم إذا استقرأ أحدهم صاحبه القرآن أن يحمله إلى بيته، ويطعمه ما تيسر عنده، والله أعلم لِمَ لمْ يحمل عمر أبا هريرة حين استقرأه أبو هريرة لشغل كان به، أو أنه لم يتيسر حينئذٍ ما يطعمه، وقد روي عن أبي هريرة أنه قال: (والله لقد استقرأت عمر الآية، وأنا أقرأ (^١) منه إلا طمعًا في أن يذهب بي ويطعمني). وهو زائد على ما في البخاري من قوله: (والله لقد استقرأتك الآية وأنا أقرأ لها منك).\nوفيه: الحرص على أفعال البر، بأسف عمر على ما فاته من حمل أبي هريرة إلى بيته وإطعامه أن كان محتاجًا إلى الأكل، وأن ذَلِكَ كان أحب إليه من حمر النعم.\n_________\n(^١) في (غ): (أقرأها) والمثبت من الأصل.","vol":"26","page":71},{"text":"<span data-type='title' id=toc-3285>٢ - باب التَّسْمِيَةِ عَلَى الطَّعَامِ وَالأَكْلِ بِالْيَمِينِ</span>\n٥٣٧٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، أَخْبَرَنَا سُفْيَانُ، قَالَ الْوَلِيدُ بْنُ كَثِيرٍ: أَخْبَرَنِي أَنَّهُ سَمِعَ وَهْبَ بْنَ كَيْسَانَ أَنَّهُ سَمِعَ عُمَرَ بْنَ أَبِي سَلَمَةَ يَقُولُ: كُنْتُ غُلَامًا فِي حَجْرِ رَسُولِ اللهِ - ﷺ -، وَكَانَتْ يَدِى تَطِيشُ فِي الصَّحْفَةِ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: «يَا غُلَامُ، سَمِّ اللهَ، وَكُلْ بِيَمِينِكَ، وَكُلْ مِمَّا يَلِيكَ». فَمَا زَالَتْ تِلْكَ طِعْمَتِي بَعْدُ.\nذكر فيه حديث عُمَرَ بْنَ أَبِي سلَمَةَ - ﵁ -: كُنْتُ غُلَامًا فِي حَجْرِ رَسُولِ اللهِ - ﷺ -، وَكَانَتْ يَدِي تَطِيشُ فِي الصَّحْفَةِ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: \"سَمِّ اللهَ (يا غلام) (^١)، وَكُلْ بِيَمِينِكَ، وَكُلْ مِمَّا يَلِيكَ\". فَمَا زَالَتْ تِلْكَ طِعْمَتِي بَعْدُ.\nهذا الحديث أخرجه بعد بلفظ: فجعلت آكل من نواحي الصحفة (^٢). وأخرجه مسلم والأربعة (^٣).\nولأبي داود أنه: دخل على رسول الله - ﷺ - ومعه طعام فقال: \"ادن يا بني، وسم الله، وكل بيمينك\" (^٤).\nوحديث حذيفة في مسلم يبين له أن الشيطان ليستحل الطعام أن لا يذكر اسم الله عليه، ثم ذكر اسم الله وأكل (^٥).\n_________\n(^١) من (غ).\n(^٢) سيأتي في الباب التالي برقم (٥٣٧٧).\n(^٣) مسلم (٢٠٢٢) كتاب: الأشربة، باب: آداب الطعام والشراب وأحكامهما، وأبو داود (٣٧٧٧)، والترمذي (١٨٥٧)، وابن ماجه (٣٢٦٧)، والنسائي في \"السنن الكبرى\" ٤/ ١٧٤.\n(^٤) \"سنن أبي داود\" (٣٧٧٧).\n(^٥) مسلم (٢٠١٧) كتاب الأشربة، باب أدب الطعام والشراب وأحكامهما.","vol":"26","page":72},{"text":"وللترمذي مصححًا عن عائشة - ﵂ - مرفوعًا: \"إذا أكل أحدكم طعامًا فليقل: بسم الله، فإن نسي في الأول فليقل في الآخر: بسم الله في أوله وآخره\" (^١).\nولمسلم عن جابر مرفوعًا: \"إذا دخل الرجل منزله فذكر الله عند دخوله وعند طعامه قال الشيطان: لا مبيت لكم ولا عشاء .. \" الحديث (^٢).\nوعن ابن عمر - ﵄ -: \"إذا أكل أحدكم فليأكل بيمينه وليشرب بيمينه\" (^٣).\nوفي حديث أبي هريرة: \"وليأخذ بيمينه وليعط بيمينه\" (^٤).\nولأبي داود عن عائشة - ﵂ -: كان - ﵇ - يأكل طعامًا في ستة من أصحابه، فجاء أعرابي فأكله بلقمتين فقال: \"أما إنه لو سمى لكفاكم\" (^٥).\nوفي حديث عكراش بن ذؤيب قال: أكلت مع رسول الله - ﷺ - فخبطت بيدي في نواحي الصحفة، فقال: \"يا عكراش كل من موضع\n_________\n(^١) \"سنن الترمذي\" (١٨٥٨)، وأبو داود (٣٧٦٧).\n(^٢) مسلم (٢٠١٨) كتاب: الأشربة، باب: آداب الطعام والشراب.\n(^٣) المصدر السابق (٢٠٢٠).\n(^٤) رواه ابن ماجه في \"سننه\" (٣٢٦٦)، وقال البوصيري في \"زوائده\" ص ٤٢٣: إسناده صحيح، رجاله ثقات.\nوصححه الألباني في \"الصحيحة\" (١٢٣٦).\n(^٥) قلت: هذا لفظ الترمذي (١٨٥٨) وعزاه المزي في \"تحفة الأشراف\" ٧/ ٣٤٤ (١٠٠١٦) للترمذي وابن ماجه.\nوإنما رواية أبي داود بلفظ \"إذا أكل أحدكم فليذكر اسم الله .. \" الحديث. سبق تخريجه قريبًا.","vol":"26","page":73},{"text":"واحد، فإنه طعام واحد\" قال: وأتينا بطبق فيه ألوان الثمر فجعلت آكل من بين يدي وجالت يد رسول الله - ﷺ - في الطبق، فقال: \"يا عكراش، كل من حيث شئت فإنه غير لون واحد\" أخرجه الترمذي وقال: حديث غريب تفرد به العلاء بن الفضل (^١) (^٢).\nولأبي بكر بن أبي عاصم في كتاب \"الأطعمة\" من حديث أبي سعيد الخدري: أتى النبي - ﷺ - بشاة مسمومة فقال لأصحابه: \"اذكروا اسم الله وكلوا\" قالوا: فأكلنا فلم تضر أحدًا منا (^٣).\n_________\n(^١) في هامش الأصل و(غ) تعليق على هذِه القطعة نصه: قد ذكر شيخنا في الباب الذي بعد هذا الباب: قد أسلفنا حديث عكراش إلى آخر كلام الترمذي، وكتب شيخنا المؤلف بخطه في الهامش تجاه هذا الكلام أي المضروب عليه يدل هذا أن الضرب غير صحيح، والله أعلم، والحديث المشار إليه أخرجه ابن ماجه أيضًا في الأطعمة عن محمد بن بشار وبعضه في الترمذي، وفي تعليق الأصل زاد في بداية العبارة: في النسخة التي نقلت منها مكتوب عليها (لا .... إلى).\n(^٢) \"سنن الترمذي\" (١٨٤٨) ورواه ابن ماجه (٣٢٧٤)، والعقيلي في \"الضعفاء\" ٣/ ١٢٥، وابن حبان في \"المجروحين\" ٢/ ١٨٣ - ١٨٤ كلهم من طريق العلاء بن الفضل، عن عبيد الله بن عكراش، عنه به، وقال ابن حبان في ترجمة العلاء: كان ممن ينفرد بأشياء مناكير عن أقوام مشاهير لا يعجبني الاحتجاج بأخباره التي آنفرد بها، فأما ما وافق فيها فإن اعتبر بذلك معتبر لم أر بذلك بأسًا ثم ساق حديثه، وقال في ترجمة عبيد الله بن عكراش ٢/ ٦٢: روى عنه العلاء بن الفضل، منكر الحديث جدًّا، فلا أدري المناكير في حديثه وقع من جهته أو من العلاء بن الفضل، ومن أيهما كان فهو غير محتج به على الأحوال. والحديث ضعفه الألباني في \"الضعيفة\" (٥٠٩٨).\n(^٣) لم أقف على كتاب \"الأطعمة\" لابن أبي عاصم، والحديث رواه البراز كما في \"كشف الأستار\" (٢٤٢٤)، والحاكم في \"المستدرك\" ٤/ ١٠٩ وقال الحاكم: صحيح الإسناد ولم يخرجه. وقال الهيثمي في \"المجمع\" ٨/ ٢٩٥: رواه البزار، ورجاله ثقات.","vol":"26","page":74},{"text":"ومن حديث أنس: \"إذا أكل أحدكم فليأكل بيمينه ويشرب بيمينه\" (^١). ومن حديث جابر - ﵁ -: نهانا رسول الله - ﷺ - أن يأكل أحدنا بشماله (^٢).\nومن حديث حفصة وسلمة بن الأكوع نحوه (^٣)، ومن حديث سلمى مولاة رسول الله - ﷺ - قال لرجل يأكل \"ضع ما في يدك ثم سم الله وكل من أدناها تشبع\" (^٤).\nومن حديث واثلة فذكر حديثًا فيه: فقال النبي - ﷺ -: \"كلوا وسموا الله\". ولابن طاهر في \"صفة التصوف\" من حديث عبيد الله بن عبد الله عن أبيه أن النبي - ﷺ - قال: \"إذا أكل أحدكم فليأكل بيمينه وليشرب بيمينه\" الحديث (^٥).\nوللطبري من حديث أبي قتادة بإسناد جيد: نهى - ﷺ - أن يعطي الرجل بشماله شيئًا، أو يأخذ بها شيئًا.\n_________\n(^١) رواه أحمد ٣/ ٢٠٢، وابن أبي شيبة في \"مصنفه\" ٥/ ١٣١، وأبو يعلى في \"مسنده\" ٧/ ٢٦٠ - ٢٦١ والطبراني في \"الأوسط\" ٢/ ٦٢ (١٢٥٣) واللفظ لأبي يعلى.\n(^٢) رواه مسلم (٢٠١٩) كتاب الأشربة، باب: آداب الطعام والشراب وأحكامهما.\n(^٣) رواه مسلم (٢٠٢١) كتاب الأشربة، باب: آداب الطعام .. من طريقه زيد بن الحباب عن عكرمة بن عمار، عن إياس عنه.\n(^٤) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٢٠٣ - ٢٠٤ (٣٤٣٤)، والطبراني ٢٤/ ٣٠٠، وقال الهيثمي في \"المجمع\" ٥/ ٢٢ - ٢٣: رواه الطبراني ورجاله ثقات.\n(^٥) رواه ابن ماجه في \"سننه\" (٣٢٧٦)، وأحمد ٣/ ٤٩٠ دون ذكر البسملة، والطبراني ٢٢/ ٩٠ - ٩١، والحاكم في \"المستدرك\" ٤/ ١١٦ - ١١٧ بمثل حديث ابن ماجه، وضعف البوصيري في \"الزوائد\" ص ٤٢٤ إسناد واثلة عند ابن ماجه وذكر له شواهد عن ابن عباس وعبد الله بن بشر وصححه الألباني في \"الصحيحة\" (٢٠٣٠) بالمتابعات والشواهد.","vol":"26","page":75},{"text":"إذا تقرر ذَلِكَ فالحاصل مسألتان: التسمية على الطعام: وهو سنة مؤكدة في الابتداء بالإجماع، ويستحب الجهر بها للتنبيه، ويستحب ختمه بالحمد جهرًا، ويعقبه بالصلاة على نبيه، فإن ترك التسمية عامدًا أو ناسيًا أو جاهلًا أو مكرهًا أو عاجزًا لعارض ثم تمكن في أثناء أكله تدارك استحبابًا، وليقل باسم الله أولًا وآخرًا، كما روي في الحديث.\nوتحصل التسمية بقوله: بسم الله، فإن أتبعها بالرحمن الرحيم كان حسنًا، ويسمي كل واحد من الآكلين، فإن سمى واحد منهم حصلت التسمية.\nوعند أهل الظاهر أن التسمية على الآكل فرض كما ستعلمه (^١).\nالثانية: الأكل باليمين، وقد جاء أن الشيطان يأكل بشماله. وفي \"المصنف\" عن ابن عباس - ﵄ - أن الأكل بالشمال يورث النسيان (^٢)، وهو محمول على الندب؛ لأنه من باب تشريفها، وأقوى في الأعمال وأسبق وأمكن، ولأنها مشتقة من اليمن والبركة وشرف الله أهل الجنة بأن نسبهم إليها، فمن الأدب اختصاصها بالأعمال الشريفة كما جاء في حديث أبي داود: يجعل يمينه لطعامه وشرابه وشماله لما سوى ذَلِكَ (^٣)، ونهى عن الاستنجاء بها كما أخرجه مسلم من حديث سلمان الفارسي (^٤).\n_________\n(^١) انظر: \"المحلى\" ٧/ ٤٢٤.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١٣١.\n(^٣) رواه أبو داود في \"سننه\" (٣٢) وصححه الألباني في \"صحيح أبي داود\" (٢٥).\n(^٤) مسلم (٢٦٢) كتاب الطهارة، باب الاستطابة.","vol":"26","page":76},{"text":"فإن احتيج إلى الاستعانة بالشمال فبحكم التبعية فروي عنه - ﵇ - أنه أكل الرطب بالبطيخ أحدهما في يد والآخر في اليد الأخرى (^١).\nوذكر الطبري عن أبي الجنوب أن عليًّا - ﵁ - أخذ كبدًا مشوية بيده ورغيفًا بيده الأخرى فأكل.\nفصل:\nمعنى: (تطيش في الصحفة) تجول في سائرها وتتناول من كل جانب، وأصل الطيش: الحفة.\nوقوله: (فما زالت تلك طعمتي). هو بكسر الطاء أي: لزمت ذَلِكَ وصار دأبي.\nفائدة:\nعمر هذا هو ابن أبي سلمة بن عبد الأسد المخزومي ابن أم سلمة، ربيب رسول الله - ﷺ -، وله أحاديث توجب له فضل الصحبة مع رسول الله - ﷺ -، وطال عمره (^٢).\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٨/ ٤٤، والحاكم في \"المستدرك\" ٤/ ١٢٠ - ١٢١ والبيهقي في \"الشعب \" ٥/ ١١١ من طريق يوسف بن عطية، عن مطر الوراق، عن قتادة، عن أنس به، وقال الحاكم: تفرد به يوسف بن عطية ولم يحتجا به وإنما يعرف هذا المتن بغير هذا اللفظ من حديث عائشة - ﵂ -، وقال الذهبي في \"التلخيص\": يوسف واه، وقال الهيثمي في \"المجمع\" ٥/ ٣٨: فيه يوسف بن عطية الصفار وهو متروك. وقال العراقي في \"تخريج الإحياء\" ٢/ ٣٦٨، والعجلوني في \"كشف الخفاء\" ١/ ١٧٤ (٥١٧): في سنده يوسف بن عطية الصفار مجمع على ضعفه.\n(^٢) ورد بهامش الأصل: ولد بالحبشة وتوفي سنة ٨٣.","vol":"26","page":77},{"text":"<span data-type='title' id=toc-3286>٣ - [باب] الأَكْلِ مِمَّا يَلِيهِ</span>\nوَقَالَ أَنَسٌ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: «اذْكُرُوا اسْمَ اللهِ، وَلْيَأْكُلْ كُلُّ رَجُلٍ مِمَّا يَلِيهِ». [انظر: ٥١٦٣].\n\n٥٣٧٧ - حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ الدِّيلِيِّ، عَنْ وَهْبِ بْنِ كَيْسَانَ أَبِي نُعَيْمٍ، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ -وَهْوَ: ابْنُ أُمِّ سَلَمَةَ- زَوْجِ النَّبِيِّ - ﷺ - قَالَ: أَكَلْتُ يَوْمًا مَعَ رَسُولِ اللهِ - ﷺ - طَعَامًا، فَجَعَلْتُ آكُلُ مِنْ نَوَاحِي الصَّحْفَةِ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: «كُلْ مِمَّا يَلِيكَ». [انظر: ٥٣٧٦ - مسلم: ٢٠٢٢ - فتح: ٩/ ٥٢٣].\n\n٥٣٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ وَهْبِ بْنِ كَيْسَانَ أَبِي نُعَيْمٍ قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِطَعَامٍ وَمَعَهُ رَبِيبُهُ عُمَرُ بْنُ أَبِي سَلَمَةَ، فَقَالَ: «سَمِّ اللهَ، وَكُلْ مِمَّا يَلِيكَ». [انظر: ٥٣٧٦ - مسلم: ٢٠٢٢ - فتح: ٩/ ٥٢٣]\nهذا أخرجه ابن أبي عاصم في \"الأطعمة\" له حَدَّثنَا هدبة: ثَنَا مبارك ثنا بكر و(ابن ثابت) (^١)، عن أنس به وأصله في الصحيحين.\nثم ساق حديث عمر بن أبي سلمة، وهو ابن أم سلمة وقد سلف، وفي لفظ: أُتِيَ بِطَعَامٍ وَمَعَهُ رَبِيبُهُ عُمَرُ بْنُ أَبِي سلَمَةَ، فَقَالَ: \"سَمِّ اللهَ، وكل بيمينك وَكُلْ مِمَّا يَلِيكَ\".\n(الشرح) (^٢):\nوقد أسلفنا حديث عكراش (^٣) في الباب قبله من عند الترمذي وقال:\n_________\n(^١) في (غ): ثابت.\n(^٢) من (غ).\n(^٣) في هامش الأصل: وتقدم في كلامي في الهامش أن (…) في ابن ماجه أيضًا.\nأخرجه غير محمد بن بشار (…).","vol":"26","page":78},{"text":"غريب. تفرد به العلاء بن فضل (^١).\nثم ترجم البخاري بعده: باب مَنْ تَتَبَّعَ حَوَالَيِ القَصعَةِ مَعَ صَاحِبِهِ، إِذَا لَمْ يَعْرِفْ مِنْهُ كَرَاهِيَةً.\nثم ساق حديث أنس - ﵁ - في الخياط وأنه - ﵇ - تتبع الدباء من حوالي القصعة.\nوقد سلف في أوائل البيوع (^٢).\nوحمل ابن التين الأول على ما إذا أكل مع غير خدمه وعياله، والثاني إذا أكل مع خدمه وهو أنس، والخياط كان أيضًا مولى رسول الله - ﷺكما سيأتي في باب الدباء (^٣).\nوقد أجاز مالك أن يأكل الرجل في أهله وتجول يده في القصعة، وهذا إذا كان الذي في الإناء شيئًا واحدًا، فإن كانت أنواعًا فلا بأس أن يأكل مما يلي غيره.\nوعبارة ابن بطال فيه أن الأكل مما يليه من أدب الطعام إلا أن يكون ألوانًا مختلفة فلا بأس أن يأكل من أيهما شاء؛ لقوله لعكراش لما أتوا بطبق من تمر (ورطب) (^٤): \"كل من حيث شئت؛ فإنه غير لون واحد\".\nذكره ابن المنذر في كتاب \"الأطعمة\".\nوذكره الترمذي كما سلف.\n_________\n(^١) سبق تخريجه قريبًا وبينا ضعفه.\n(^٢) سلف برقم (٢٠٩٢) باب: ذكر الخياط.\n(^٣) سيأتي برقم (٥٤٣٣).\n(^٤) من (غ).","vol":"26","page":79},{"text":"وقال: لا نعرف لعكراش عن رسول الله - ﷺ - سواه (^١).\nوذكر القرطبي أن الأكل بما يليه سنة متفق عليها، وخلافها مكروه شديد الاستقباح إذا كان الطعام واحدًا (^٢) كما في الحديث.\nلكن نص الشافعي في \"الأم\" و\"الرسالة\" والبويطي على تحريم الأكل من غير ما يليه، ومن رأس الطعام إذا كان عالمًا بالنهي (^٣).\nوالدباء- ممدود- جمع دباءة، وحكي القصر.\nفصل:\nأذكر فيه آدابًا للطعام في فصول متفرقة: قال ابن حزم: التسمية على الأكل فرض (^٤).\nواعلموا أن الآدمي مخلوق على جبلة الأكل موظف عليه وظائف من حين أوله إلى حين تناوله، وأمره الله بعبادته، وأذن له في التمتع بطيباته فقال: ﴿يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا﴾ وقال: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ﴾، وقال: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾.\nروى ابن أبي عاصم من حديث ابن عباس - ﵄ - أن رجلًا جاء إلى رسول الله - ﷺ - فقال: إني إذا أكلت اللحم انتشرت إلى النساء فحرمه علي، فنزلت هذِه الآية (^٥).\n_________\n(^١) سبق تخريجه قريبًا.\n(^٢) انظر \"المفهم\" ٥/ ٢٩٨.\n(^٣) \"الأم\" ٧/ ٢٦٦.\n(^٤) \"المحلى\" ٧/ ٤٢٤.\n(^٥) رواه الترمذي في \"سننه\" (٣٠٥٤)، والطبراني ١١/ ٣٥٠ وابن عدي في \"الكامل\" ٦/ ٢٩٠ وغيرهم من أهل التفسير كابن جرير وابن مردويه وآخرون.","vol":"26","page":80},{"text":"فإذا حصل الطعام في حد التناول فعلى الآكل آداب تنقسم إلى حالات الطعام فيما يتقدم على الأكل: وهو أن يتناول شراءه بنفسه، وأن يعمله بنفسه، وأن يكون حلالًا طلقًا.\nومن جهة كسبه؛ احترازًا من البيع الفاسد وشبهه، وفي \"الأطعمة\" للدارمي (^١) أنه ﵇ قال: \"أيما رجل كسب مالًا من حلال فأطعمه نفسه أو كساها، ممن رأيتم من خلق الله، فإنه له زكاة\" (^٢).\nقال: وألا يكون رشوة، ولا عوضًا عن فاسد، ولا بيد مبتدع، ولا ظالم، ولا ربوي، ولا تاجر، ولا من يغلب على مكسبه الحرام. فإن قدمه له صالح فلا يسأل عنه، وأن يرى النعمة في حصوله من الله، وأن يأكله بنية التقوي على الطاعة.\nفإن نوى اللذة أجزأه، وجاز له أن يري للمنعم الشكر؛ فإنه يقال: إن الطعام الواصل كان على يد ثلاثمائة وستين صانعًا أولهم ميكائيل.\nفصل:\nوأن يغسل يديه في أوله للنظافة والمروءة، وإن كان الحديث فيه ضعف: \"غسل اليد قبل الطعام يتقي الفقر وبعده يتقي اللمم\" (^٣)، وقد ضعفه ابن الجوزي.\nنعم لابن أبي عاصم: \"بركة الطعام الوضوء قبله والوضوء بعده\"،\n_________\n(^١) هو عثمان بن سعيد الدارمي وستأتى ترجمته ٢٦/ ٤٩١.\n(^٢) لم أقف على من أخرجه من طريقه، وقد رواه ابن حبان في \"صحيحه\" ١٠/ ٤٨ (٤٢٣٦)، والحاكم في \"المستدرك\" ٤/ ١٢٩ - ١٣٠ والبيهقي في \"الشعب\" ٢/ ٨٦ مطولًا ومختصرًا وضعفه الألباني في \"ضعيف الجامع\" (٢٢٣٩).\n(^٣) لم أقف عليه.","vol":"26","page":81},{"text":"وأصله في \"جامع الترمذي\" (^١): فإن لمح بعضهم فيه الوجوب قيل له: ليس كما زعمت؛ لأنه صح عند مسلم أنه - ﵇ - خرج من الخلاء فأُتِيَ بطعامٍ فقيل: ألا تتوضأ؟ فقال: \"أأصلي فأتوضأ\" (^٢). وينوي بغسلها العبادة؛ لأنه إذا نوى كالأكل التقوي على الطاعة كان التأهب بالغسل له غناء، ويغسل يديه أيضًا بعد الأكل وغسلها (بعد الأكل وغسلها) (^٣) مالك أول القوم وآخرهم قال: هو الأولى.\nفصل:\nوأن يجعل طعامه على الأرض دون خوان. كما جاء في الحديث: لم يأكل - ﵇ - على خوان. فإن لم تطمئن بذلك نفسه وضعه على سفرة، وإن وضعه على مائدة جاز، وإن كانت بدعة ولا كراهة، ولا يباشر به الأرض؛ لئلا يتعلق به شيء -والعياذ بالله- يتأذى منه، وكان - ﵇ - لا يأكل إلا على السُّفَر.\nفصل:\nوأن يجلس على الأرض وينصب رجله اليمنى ويعتمد على اليسرى، ولا يضطجع.\n_________\n(^١) \"سنن الترمذي\" (١٨٤٦)، ورواه أبو داود (٣٧٦١)، وأحمد ٥/ ٤٤١ والحاكم في \"المستدرك\" ٤/ ١٠٦ - ١٠٧ وقال أبو داود: وهو ضعيف، وقال الترمذي غريب. وقال الحاكم: تفرد به قيس بن الربيع عن أبي هاشم الرماني وانفراده على علو كله أكثر من أن يمكن تركه في هذا الكتاب وتعقبه الذهبي بقوله: مع ضعف قيس فيه إرسال، وضعفه الألباني في \"الضعيفة\" (١٦٨).\n(^٢) مسلم برقم (٣٧٤/ ١١٩) كتاب: الحيض، باب: جواز أكل المحدث الطعام وأنه لا كراهة في ذلك.\n(^٣) كذا في الأصول، ولعلها مكررة.","vol":"26","page":82},{"text":"فصل:\nوأن يبدأ بالملح ونحوه، ذكره ابن طاهر في \"صفة التصوف\" من حديث جعفر بن محمد، عن أبيه، عن جده أن النبي - ﷺ - قال: \"يا علي، ابدأ بالملح واختم به فإن فيه شفاء من سبعين داءٍ\" (^١) ثم قال: وسنده ضعيف.\nفصل:\nولا يديم أكل اللحم؛ لأن عمر وعائشة - ﵄ - نهيا عن ذَلِكَ (^٢).\nفصل:\nولا يأكل وذو عينين ينظر إليه، وقد ورد مرفوعًا: \"من فعل ذَلِكَ ابتلي بداء لا دواء له\".\nفصل:\nولا يأكل حَتَّى يجوع، لا كما يزعم بعض الجهلة أنهم يأكلون بالعادة، ولهذا قيل لبعضهم: أي طعام أطيب؛ قال: الجوع أعلم.\nفصل:\nوأن يرضى بما تيسر ولا يتكلف ولا يأكل وحده؛ إذا أكل مع عياله كان أدفع للكبر (^٣)، كما جاء في حديث عند ابن أبي عاصم.\n_________\n(^١) رواه أيضًا الحارث بن أبي أسامة كما في \"بغية الباحث\" ص ١٥١ - ١٥٢ (٤٦٨) والحديث كما نقل المصنف: سنده ضعيف.\n(^٢) رواهما ابن أبي شيبة في \"مصنفه\" ٥/ ١٤٠ (٢٤٥٢٠)، (٢٤٥٢١).\n(^٣) رواه البيهقي في \"شعب الإيمان\" موقوفًا على جابر بن عبد الله ٥/ ١٥٣.","vol":"26","page":83},{"text":"وأن تكثر الأيدي على الصحفة وأكثرهم ثمانية (^١). ذكره ابن أبي عاصم في حديث، وإن كانوا عشرة جاز، ذكره البيهقي في حديث (^٢).\nفصل:\nولا يتعود طعامًا واحدًا، فإن عمله له غيره أجلسه ليأكل معه، وإلا فليناوله لقمة أو لقمتين، كما أخرجه الشيخان من حديث أبي هريرة (^٣).\nفصل:\nولا يأكل في آنية مجوسيِّ إلا بعد غسلها؛ كما ثبت في \"الصحيح\" (^٤).\nفصل:\nويجوز أن يجمع على مائدته بين لونين وإدامين، لا كما يزعمه بعض الصوفية، ويذكرون فيه حديثًا غير صحيح، والصواب ما ذكرناه.\nفصل:\nوأن يعدد العُراق على الخادم؛ ليدفع عن نفسه سوء الظن، كذا كان يفعله سلمان.\nفصل:\nوأن يصغر لقمته ويطيل مضغها، ولا يمد يده إلى أخرى ما لم يبلعها\n_________\n(^١) روى نحو هذا الدارمي في \"سننه\" ١/ ١٨٦ (٤٣) من حديث جابر بن عبد الله.\n(^٢) \"السنن الكبرى\" ٧/ ٢٧٣، و\"شعب الإيمان\" ٥/ ٩٥.\n(^٣) سلف عند البخاري برقم (٢٥٥٧) كتاب: العتق، باب: إذا أتاه خادمه بطعامه، ومسلم (١٦٦٣) كتاب: الإيمان، باب: إطعام المملوك.\n(^٤) قلت: ما رواه البخاري ومسلم في صحيحيهما فيه ذكر آنية أهل الكتاب وليس ذكر آنية المجوسي وإنما رواها أبو داود في \"سننه\" (٢٨٥٧) وصححه الألباني في \"صحيح أبي داود\" (٢٥٤٤).","vol":"26","page":84},{"text":"وإن كان التاريخي (^١) ذكر أن عمر بن الخطاب - ﵁ - كان يأكل كل يوم (إحدى) (^٢) وعشرين لقمة، كل لقمة كرأس الجدي، منها سبعة بملح.\nفهذا بالنسبة إلى طَول عمر، وعجلته للنظر في مصالح المسلمين، وفي \"الموطأ\" أنه كان يطرح له عن عشائه صاع من التمر فيأكله ويأكل معه حشفه (^٣).\nوفي \"ربيع الأبرار\" كان معاوية بن أبي سفيان يأكل كل يوم سبع مرات أعظمهن ثريدة في جفنة على وجهها عشرة أفنان من البصل.\nفصل:\nوأن يأكل بنصف بطنه وإن كان رخاء، عكس ما قال القائل: كلوا في نصف بطونكم تعيشوا فإن زمانكم زمن خميص.\nوفي الحديث: \"ثلث للطعام، وثلث للشراب، وثلث للنفس\" (^٤).\nوذكر المهلب أن عمرَ همَّ سنة المجاعة أن يجعل مع أهل كل بيت مثلهم وقال: لن يهلك أحد عن نصف قوته.\n_________\n(^١) هو أبو بكر محمد بن عبد الملك السراج ويعرف بالتاريخي ولقب به؛ لأنه كان يعني بالتواريخ وجمعها، حدث عن الحسن الزعفراني، وأحمد بن منصور الرمادي.\nروى عنه أبو طاهر الذهلي قاضي مصر. قال الخطيب: كان فاضلًا أديبًا حسن الأخبار، كان مليح الروايات. توفي سنة ٣٠٠ هـ تقريبًا وانظر: \"تاريخ بغداد\" ٢/ ٣٤٨. و\"تاريخ الإسلام\" ٢٢/ ٢٧٨.\n(^٢) في الأصل: أحدًا، والمثبت هو الصحيح الموافق للقواعد النحوية، والله أعلم.\n(^٣) \"الموطأ\" ص ٥٨٠.\n(^٤) رواه الترمذي (٢٣٨٠)، والنسائي في \"الكبرى\" ٤/ ١٧٧ وأحمد ٤/ ١٣٢ وابن حبان ١٢/ ٤١ (٥٢٣٦)، والحاكم ٤/ ١٢١ من حديث المقدام بن معدي كرب، وحسنه الحافظ في \"الفتح\" ٩/ ٥٢٨.\nوصححه الألباني في \"الإرواء\" (١٩٨٣).","vol":"26","page":85},{"text":"فصل:\nوأن يجيد المضغ، ولا يذم طعامًا، ويقدمه على الصلاة إذا كان صائمًا ونفسه تتوق إليه، كما في الحديث، وألا ينظر إلى غيره؛ فإنه شر وبله، ويبدأ بالأكل إذا كان رب المنزل أو من يقتدى به، وأن يقدم لطيف الطعام كالفاكهة وشبهها قبل ثقيله -نص عليه أبقراط- ثم اللحم ثم الحلاوة (يختم بها) (^١).\nولا يجعل على الخبز زفرًا يتقزز من أكله غيره، فإن الحاكم صحح: \"أكرموا الخبز\" (^٢) (^٣).\nفصل:\nوأن يأكل بيد واحدة إلا أن يكون طعام يدين، كان حسان بن ثابت إذا دعي إلى الطعام قال: طعام يد أو يدين؟ فإن قالوا: يدين جاء، وإلا لم يأت.\nفصل:\nوأن يأكل باليمين كما سلف، وأن يأكل بثلاث أصابع، وإن شاء بخمسة، ذكره ابن أبي شيبة في \"مصنفه\" (^٤).\n_________\n(^١) من (غ).\n(^٢) في هامش الأصل: (…) شيخنا العراقي \"تخريج أحاديث الإحياء\": البزار والطبراني وابن قانع من حديث عبد الله بن أم حرام بإسناد ضعيف جدًا وذكره ابن الجوزي في الموضوعات.\n(^٣) رواه في \"المستدرك\" ٤/ ١٢٢ مطولًا من حديث عائشة - ﵂ - وقال الذهبي في \"التلخيص\": المرفوع منه أكرموا الخبز، وانظر تعليق الألباني في \"الضعيفة\" ٦/ ٤٢٤.\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ١٣٤ (٢٤٤٥٥)، (٢٤٤٦)، (٢٤٤٥٧).","vol":"26","page":86},{"text":"وأن ينهس اللحم، وإن وقعت عنه لقمة أماط ما عليها من الأذى وأكلها؛ ولا يدعها للشيطان. ولا ينفخ في الطعام، يدعه حَتَّى يبرد؛ فإن الحار لا بركة فيه.\nفصل:\nويقابل بين الأطعمة يضم ثقيلًا إلى خفيف، ورطبًا إلى يابس، وحارًا إلى بارد، وأن يأكل من الخبز بيدين إن كان قفارًا (^١)، وإن كان بإدام نقص منه بمقدار الطعام. ولا يسرف، وعلامته أن يرفع يده وهو يشتهيه، فقد ذكر أن عبد الله بن المغفل قيل له إن ابنك أكل طعامًا كاد يقتله فقال: لو مات ما صليت عليه.\nوقال الحسن: إن الأرض لتضج إلى الله من الضخم، كما تضج من السكران. قال الروياني: ويكره أن يزيد على قدر الشبع.\nوهو ما ذكره الرافعي في أواخر الأطعمة، وفي \"الحاوي\" تحريمه، وهو ما اقتضاه كلام الشيخ عزَّ الدين (^٢) قال: ولا يأكل فوق ما يقتضيه العرف في المقدار. قال: وكذا لو كان الطعام قليلًا فأكل لقمًا كبارًا مسرعًا في مضغها وابتلاعها حَتَّى يحرم أصحابه.\nفصل:\nقد أسلفنا أن السنة الأكل باليمين، وقد نهى النبي - ﷺ - أن يأكل الرجل بشماله أو يشرب بشماله. وقال: \"إن الشيطان يفعل ذَلِكَ\" (^٣) وقد أسلفناه، وقد رواه مالك وعبيد الله وابن عيينة، عن الزهري، عن\n_________\n(^١) في هامش الأصل، (غ): القفار بفتح القاف مخفف وآخره راء الخبز بلا أدم.\n(^٢) في هامش الأصل: يعني: ابن عبد السلام السُلمي الدمشقي الشافعي.\n(^٣) مسلم (٢٠٢٠) كتاب الأشربة، باب: آداب الطعام والشراب وأحكامهما. بلفظ: \"فإن الشيطان يأكل بشماله\".","vol":"26","page":87},{"text":"سالم، عن ابن عمر - ﵄ - عن رسول الله - ﷺ -. ولم يخرجه البخاري؛ لأنه قد رواه معمر وعقيل عن الزهري، عن سالم، عن ابن عمر، ورواية مالك أصح، كما قاله الترمذي (^١).\nوذكره أيضًا الطبري من حديث ابن عمر عن أبيه، عن رسول الله - ﷺ -.\nقال الطبري فيه: أنه لا يجوز الأكل والشرب باليد اليسرى، إلا لمن كانت بيمنى يديه علة مانعة من استعمالها، ومثله الأخذ والإعطاء بها والرفع والوضع والبطش، وقصة عليِّ السالفة لا تدفعه؛ لأنه إنما يدل على استعمال اليسرى في وقت شغل اليمنى بالطعام، وإذا كانت كذلك فصاحبها معذور في أعماله الأخرى فيما هو محظور عليه إعماله ما فيه في غير حالة العذر، كما لو كانت مقطوعة لكان له استعمال اليسرى في مطعمه ومشربه، وما كان محظورًا عليه استعمالها فيه، وبنحو ذَلِكَ جاء الخبر عن عمر - ﵁ - حَدَّثَنَا سوار بن عبد الله، أنا يحيى بن سعيد، عن عمارة بن مطرف، حَدَّثَني يزيد بن أبي مريم، عن أبيه قال: رأى عمر رجلًا قد صوب يده اليسرى؛ ليأكل بها فقال: لا، إلا أن تكون يدك معتلة (^٢). فرأى عمر أن من كانت يده معتلة إباحة اليسرى، وقد روي عن نافع مولى ابن عمر وعطاء قالا: لا تأكل بشمالك، ولا تصدق بها.\nوروى ابن وهب عن عمر بن محمد بن زيد قال: كان نافع يزيد فيها ولا يأخذن بها ولا يعطين. يعني: الشمال، وعن جرير بن حازم، عن هشام بن أبي عبد الله، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة،\n_________\n(^١) \"سنن الترمذي\" عقب حديث (١٧٩٩).\n(^٢) لم أقف عليه في المطبوع من \"تهذيب الطبري\" والحديث رواه ابن أبي شيبة في \"مصنفه\" ٥/ ١٣٢ من طريق يحيى بن سعيد به.","vol":"26","page":88},{"text":"عن أبيه أن رسول الله - ﷺ - نهى أن يعطى الرجل بشماله شيئًا أو يأخذ شيئًا (^١).\nفصل:\nوألا ينهش النهشة ثم يردها في الصحفة، ويأكل في الملأ كأكله في الخلوة، ولا يأكل في سُكُرُّجَة (^٢)، ولا خبزًا مرققًا للاتباع، فإن فعل فلا حرج، ولا يأكل في آنية ذهب ولا فضة؛ للنص (^٣)، ولا في رفيع نوعه كالياقوت وشبهه، فإن انتهى أكله بلفظه فأسقط عن الفتات، ذكر أبو هلال العسكري في كتاب \"البقايا\": أن أبا حنيفة كان يسميه الرغم، وفي \"ربيع الأبرار\" عن رسول الله - ﷺ -: \"من لقط ما حول الخوان حرم الله جسده على النار\" وفي لفظ: \"عوفي في ولده وولد ولده من الحمق، وعاش في سعة\" (^٤).\nفصل:\nويمسح أصابعه بعد لعقها بالمنديل، وقال مالك عن ابن عمر ﵄ أنه كان يمسحها (برحله) (^٥). وأن يستعمل الأشنان، ويأخذه بيمينه، كما فعله بشير السلمي، وكانت له صحبة ذكره ابن طاهر وإن كان ابن العربي قال: لست أدري من أين قاله أصحابنا.\n_________\n(^١) رواه ابن حبان في \"صحيحه\" ١٢/ ٣٢ (٥٢٢٨).\n(^٢) هي إناء صغير يؤكل فيه الشيء القليل من الأُدْم، وهي فارسية. انظر: \"النهاية في غريب الحديث والأثر\" ٢/ ٣٨٤.\n(^٣) سيأتي برقم (٥٤٢٦) كتاب الأطعمة، باب: الأكل في إناء مفضض.\n(^٤) قلت: ورواه القضاعي في \"مسنده\" ١/ ٣١٦ - ٣١٧ (٥٣٣) ورواه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٧٨ - ١٧٩: لا يصح وقال الخطيب: عبد الصمد قد ضعفوه.\n(^٥) في (س): (برجله).","vol":"26","page":89},{"text":"وأن يتمضمض مضمضة بالغة، صححه ابن حبان (^١).\nوقال الغزالي: كيفيته أن يغسل الأصابع الثلاث من اليمنى أولًا ويضرب أصابعه على الأشنان اليابس، ويمسح به شفتيه، ولا يكره الغسل في الطست، وله أن ينخنم فيه إن كان وحده، وأن يقدم المتبوع ويكون الخادم قائمًا. ويصب صاحب المنزل الماء على يدي ضيفه (^٢).\nفصل:\nومن آدابه: حمد الله في آخر الأكل والشرب جهرًا مع الصلاة كما سلف، فيقول: الحمد لله حمدًا طيبا مباركًا فيه غير مكفي ولا مكفور ولا مودع ولا مستغنى عنه ربنا. كما سيأتي في الباب الذي عقده له (^٣).\nفصل:\nو(قد سلف أن) (^٤) من آدابه أن يبسمل أولًا، وتكفي التسمية من واحد، وقال الغزالي: يقول مع اللقمة الأولى: بسم الله، ويزيد في الثانية: الرحمن، والثالثة: الرحيم (^٥).\nفصل:\nوأن يناهدوا على الطعام وهي المخارجة وتسمى النهد بكسر النون وفتحها، كما ذكره عياض، وفسره القابسي بطعام الصلح بين القبائل، والأول أعرف (^٦)، وقال الحسن: أخرجوا نهدكم؛ فإنه أعظم للبركة وأحسن لأخلاقكم.\n_________\n(^١) \"صحيح ابن حبان\" ٣/ ٤٢٩ (١١٥٢).\n(^٢) \"إحياء علوم الدين\" ٢/ ٩ - ١١.\n(^٣) سيأتي برقم (٥٤٥٨)، باب: ما يقول إذا فرغ من طعامه.\n(^٤) من (غ).\n(^٥) \"إحياء علوم الدين\" ٢/ ٦.\n(^٦) \"مشارق الأنوار\" ٢/ ٣٠.","vol":"26","page":90},{"text":"وأول من فعلها -كما نقله التاريخي في \"مناهدته\" عن ابن المدائني وابن الكلبي- حصين بن المنذر أبو ساسان الوقاشي، وقال قتادة: ما أفلس المتلازمان. يعني: المتناهدين وقد سلف الكلام عليه في الشركة.\nفصل:\nيقدم الخبز عند ضيفه قبل ذَلِكَ بيوم، ويقدم إليهم نزلًا يسيرًا؛ ليأتي بما أعده جملة واحدة يتفق جميعه على جميعه، فإن لم يتفق الإتيان بجميعه أعلمهم به. ولا يصف لهم طعامًا ليس عنده، ولا يدخر عنهم شيئًا، ويقدم ضيفه على عياله؛ كما فعل أبو طلحة وأم سليم بأبي هريرة، كما ذكره الطبراني في \"أوسطه\" (^١)، وبعضهم كرهه ولا اعتبار به، ولا ينتظر بالخبز إذا حضر غيره، بل يبادر إلى أكله.\nفصل:\nويجمع في مائدته بين فقير وغني، ويحدث الآكلين عنده، وأن تخدمهم أهله، ولا يجعل على مائدته قائما يأكل ما يشتهي، فإن تركه إيثارًا جاز.\nفصل:\nوكره بعضهم القِران، ولا كراهة فيه؛ لأن النهي عنه إنما كان لضرورة، وقد زالت، ذكره ابن شاهين في \"منسوخه\" (^٢): إلا أن يكونا متناهدين، وذكر الرافعي والنووي في \"الروضة\" أنه لا بأس بالقران\n_________\n(^١) \"المعجم \"الأوسط\" ٣/ ٣١٧ (٣٢٧٢) قلت: وهو في البخاري وسلف برقم (٣٧٩٨) كتاب مناقب الأنصار، باب دعاء النبي - ﷺ - \"أصلح الله الأنصار والمهاجرة\".\n(^٢) \"ناسخ الحديث ومنسوخه\" ١/ ٤٣٨ - ٤٣٩.","vol":"26","page":91},{"text":"بين التمرتين (^١) ونحوهما. وفصل في غير \"الروضة\" بين الطعام المشترك وغيره (^٢).\nفصل:\nوأن يجتمعوا على الطست خلافًا لما يصنعه الأعاجم، قال - ﵇ - فيما ذكره ابن طاهر: \"أترعوا الطسوس وخالفوا المجوس\" (^٣). وأن يمسح عينه ببلل يده، ولا ينفض يده، وفي الحديث: \"إذا توضأتم فأشربوا أعينكم الماء\" (^٤) وأن يتخلل بعد فراغه.\nوفي الحديث: \"حبذا المتخللون من الطعام؛ فإنه ليس شيء أشد على الملك الذي مع العبد من أن يجد من أحدكم ريح الطعام\" (^٥) وإن أكل ما يخرج من أسنانه بلسانه، فلا حرج عليه، وفيه حديث في أبي داود (^٦).\n_________\n(^١) \"روضة الطالبين\" ٧/ ٣٤٠.\n(^٢) \"مسلم بشرح النووي\" ١٣/ ٢٢٨ - ٢٢٩.\n(^٣) لم أقف عليه لابن طاهر والحديث رواه البيهقي في \"الشعب\" ٥/ ٧١ والخطيب في \"تاريخ بغداد\" ٥/ ٩ وضعفه الألباني في \"الضعيفة\" (١٥٥٢).\n(^٤) أخرجه ابن أبي حاتم في \"علله\" ١/ ٣٦، وابن حبان في \"المجروحين\" ١/ ٢٠٣، وابن عدي في \"الكامل\" ٢/ ٢٣٨ - ٢٣٩، وقال ابن أبي حاتم: حديث منكر والبختري ضعيف الحديث وأبوه مجهول. وقال ابن عدي في ترجمة البختري: عامة أحاديثه مناكير. وأورد ابن حجر في \"التلخيص\" ١/ ٩٩: طريق ابن طاهر في صفة التصوف وقال: هذا إسناد مجهول ولعلي ابن أبي السري حدث به من حفظه فوهم في اسم البختري بن عبيد وقال الألباني في \"الضعيفة\" (٩٠٣): موضوع.\n(^٥) رواه أحمد ٥/ ٤١٦، وابن أبي شيبة في \"مصنفه\" ١/ ٢٠ (٩٧)، والطبراني ٤/ ١٧٧ وغيرهم، بعضهم مطولًا وبعضهم مختصرًا وقال الهيثمي في \"المجمع\" ١/ ٢٣٥، ٥/ ٣٠: ورواه أحمد والطبراني وفي إسنادهما واصل بن عطاء الرقاشي وهو ضعيف. وضعفه الألباني في \"الإرواء\" (١٩٧٥) دون قوله \"حبذا المتخللون\" فإنه يميل إلى تحسينها لشواهدها.\n(^٦) رواه أبو داود (٣٥) وغيره وضعفه الألباني في \"ضعيف أبي داود\" (٨).","vol":"26","page":92},{"text":"ولا يكره الأكل ماشيًا؛ فعله ابن عمر والشارع أيضًا وهو يمشي إلى الصلاة. والمختار أن الشرب قائمًا بلا عذر خلاف الأولى. قال الغزالي: ويكره الأكل قائمًا، وصرح النووي به في \"فتاويه\" أنه لا يكره (^١). أعني: الشرب قائمًا، وخالف في \"شرح مسلم\" وقال: الصواب أن النهي محمول على الكراهة وفعله له؛ لأجل البيان، ويستحب أن يتقيأ (^٢).\nفإن أكل تمرًا فلا بأس بتنقيته. وفيه حديث في أبي داود (^٣).\nفصل:\nولا يأكل من طعام لم يُدْعَ إليه. وفي الحديث أنه دخل فاسقًا وأكل حرامًا، رواه أبو هريرة وعائشة - ﵄ - (^٤) وأن يلحس القصعة\n_________\n(^١) قلت: الذي في \"فتاوى الإِمام النووي\" المسمى بـ \"المسائل المنثورة\" ص ٧٣: كراهة الشرب قائمًا من غير حاجة، وجواز الأكل قائمًا لحاجة ولا يقال بكراهته دون عذر وإنما هو مخالف للأولى.\n(^٢) \"مسلم بشرح النووي\" ١٣/ ١٩٥.\n(^٣) رواه أبو داود (٣٨٣٢) عن أنس قال: أن النبي - ﷺ - أتي بتمر عتيق فجعل يفتشه يخرج السوس منه.\n(^٤) حديث أبو هريرة رواه أبو داود الطيالسي في \"مسنده\" ٤/ ٩٣ - ٩٤ موقوفَّاَ مطولًا بزيادة يصح مرفوعه قال الدارقطني في \"العلل\" ٨/ ١٥٧: ورفعه الأرغياني محمد بن المسيب عن أزهر بن جميل عن محمد بن مسور عن روح والصواب موقوف وضعفه المتقي الهندي في \"تذكرة الموضوعات \" ص ٦٧.\nوحديث عائشة رواه البزار كما في \"كشف الأستار\" (١٢٤٤) والطبراني في \"الأوسط\" ٨/ ١٦٠ (٨٢٧٠) والبيهقي في \"سننه\" ٧/ ٢٦٥ وقال: وقد قيل: عن بقية عن يحيى بن خالد عن روح عن ليث عن مجاهد عن أبي هريرة، وهو بإسناديهما لم يروه عن روح بن القاسم غير يحيى بن خالد وهو مجهول من شيوخ بقية. ولبقية فيه إسناد آخر مجهول وفي حديث ابن عمر كفاية. وقال الهيثمي في \"المجمع\" ٤/ ٥٥: رواه البزار والطبراني في \"الأوسط\" وفيه: يحيى بن خالد وهو مجهول، قلت: وفي الباب عن ابن عمرو الذي أشار إليه البيهقي وقال: فيه كفاية،=","vol":"26","page":93},{"text":"فإنها تستغفر له، ذكره الترمذي (^١)، وفي كتاب رزين فتقول: أعتقك الله كما أعتقتني من الشيطان.\nفإن سقط في طعامه ذباب فلا يتقزز منه وليغمسه ثم لينزعه؛ فإن في أحد جناحيه داء وفي الآخر شفاء؛ وأنه يقدم الداء كما صرح.\nفصل:\nفإن أكل معه ذو عاهة فلا يتقزز منه؛ إن سهل ذَلِكَ عليه؛ ولم يخف العدوى، وليقل كما قال الشارع في كتاب أبي داود: \"كُلْ ثقة بالله وتوكلًا عليه\" (^٢) وفعله أيضًا أبو بكر وعمر - ﵄ -، وإن خشي ذَلِكَ فلا يأكل معه، وليفر منه كفراره من الأسد.\nفصل:\nفإن كان الآكل ضيفًا فليتوق تسعة وعشرين عيبًا، رويناها في كتاب\n\"فوائد الموائد\": التشوف إلى الباب لمجئ الطعام، وعد الزبادي إذا حضرت، والزحف إلى الأكل من قبل الإذن، وإذا أكل لا يجرف لقمته من جهة الزبدية إلى الجانب الآخر، ولا يجعل اللقمة في فمه يرشفها ويسمع لها حس، ولا ينفض أصابعه وهو يأكل، ولا يهتدم\n_________\n= رواه أبو داود والبيهقي وتعقب ابن التركماني البيهقي فقال: كيف يكون فيه كفاية ثم نقل تضعيف الأئمة لدرست. والحديث ضعفه الألباني من طريق عائشة وابن عمر الهندي في \"تذكرة الموضوعات\" ص ٦٧ والألباني في \"الإرواء\" (١٩٥٤).\n(^١) رواه الترمذي (١٨٠٤)، وابن ماجه (٣٢٧١، ٣٢٧٢) وغيرهم وقال الترمذي: ريب وضعفه الألباني في \"ضعيف الجامع\" (٥٤٧٨)، \"ضعيف ابن ماجه\" (٧٠٣، ٧٠٤).\n(^٢) رواه أبو داود في \"سننه\" (٣٩٢٥)، والترمذي (١٨١٧)، وابن ماجه (٣٥٤٢) وضعفه الألباني في \"الضعيفة\" (١١٤٤) و\"ضعيف ابن ماجه\" (٧٧٦).","vol":"26","page":94},{"text":"اللقمة بأسنانه ثم يضعها في الصحفة، ولا ينتهب في وجوه جلسائه؛ ليأكل ما بين أيديهم من اللحم، ولا يلت اللقمة بأصابعه قبل وضعها في الطعام، ولا يمد يده ميمنة وميسرة يأخذ الزبادي واللحم، ولا يتخلل بأظفاره، ولا يحمل معه شيئًا من المائدة. ولا يرنخ اللقمة في المرق؛ ليسهل بلعها، ولا يوسخ جاره والخبز، ولا يفتش على اللحم بأصابعه، ولا يكشف شواربه من الودك باللقمة ثم يأكلها، ولا يملأ الطعام لبابًا، ولا يسيغ الطعام بإمجاج (…) (^١) حتى يبرد في الزبدية، ولا ينفخ فيه -أي: في الطعام الحار- ولا يحمي من يديه الزبادي عن غيره، ولا يجنح؛ ليوسع على نفسه، ولا يذكر حين الأكل أحاديث تغثى منها الأنفس.\nوالأدب: التحدث على الطعام بما لا إثم فيه، ولا يرفع يديه من قدامه ويضع مكانها غيرها، وإذا غسل يده لا يتحدث فيشغل الخادم عن خدمة غيره ولا يكركب في الطيب، ولا يغسل يده بالأشنان ثم يأخذ من يده فيتسوك به، ولا يشرب فضل غسل فيه.\nفصل:\nمن أدب الضيف ألا يخرج إلا برضى صاحب المنزل وإذنه، ومن أدب المضيف أن يشيعه عند خروجه إلى باب الدار؛ فهو سنة. وينبغي للضيف ألا يجلس في مقابلة حجرة النساء وسترهن، ولا يكثر النظر إلى الموضع الذي يخرج منه الطعام كما سلف، وإذا حضر المدعوون وتأخر واحد أو اثنان عن الوقت الموعود فحق الحاضرين في التعجيل أولى من حقها في التأخير، إلا أن يكون المؤخر فقيرًا ينكسر قلبه بذلك، فلا بأس به.\n_________\n(^١) كلمة غير واضحة بالأصل.","vol":"26","page":95},{"text":"فصل:\nويستحب أن يكون على المائدة البقل، هاذا دخل ضيف للمبيت فليعرفه رب الدار -عند الدخول- القبلة وبيت الماء وموضع الوضوء.\nفصل:\nويستحب أن ينوي بأكله وشربه التقوي على الطاعة، ويكره الأكل والشرب مضطجعًا قال الغزالي: إلا ما ينتقل من الحبوب، قال: ويأكل من استدارة الرغيف إلا إذا قل الخبز فيكره، ولا يقطع بالسكين، ولا يقطع اللحم، ولا يوضع على الخبز إلا ما يؤكل به، ولا يمسح يده فيه (^١).\nفصل:\nولا يجمع بين التمر والنوى في طبق، ولا يترك ما استرذله من الطعام في القصعة، بل يجعله مع البقل؛ لئلا يلتبس على غيره، فيأكله، ولا يغمس اللقمة الدسمة في الخل، ولا الخل في الدسمةِ، وإذا قلل رفيقه الأكل نشَّطه، ولا يزيد في قوله: كل، على ثلاث مرات.\nقال الغزالي: وأما الحلف عليه بالأكل فممنوع. ولا يقوم حَتَّى يرفع المائدة، ولا يبتدئ بالطعام ومعه من يستحق التقديم، إلا أن يكون هو المتبوع، ولا يشرب في أثناء الطعام إلا لضرورة، وورد النهي عن الشرب من ثلمة القدح، ويستحب إدارة المشروب عن يمين المبدأ بالشرب (^٢).\n_________\n(^١) \"إحياء علوم الدين\" ٢/ ٥ - ٧ بتصرف.\n(^٢) \"إحياء علوم الدين\" ٢/ ٧ - ١٠.","vol":"26","page":96},{"text":"فصل:\nوأن يدعو لصاحب الطعام إن كان ضيفًا فيقول: أكل طعامكم الأبرار، وأفطر عندكم الصائمون، وصلت عليكم الملائكة. وإن كان صائمًا دعا أيضًا.\nوقال الغزالي: وإن أكل طعامًا قال: الحمد لله الذي بنعمته تتم الصالحات وتنزل البركات، اللهم أطعمنا طيبًا واستعملنا صالحًا، وإن كان فيه شبهة قال: الحمد لله على كل حال، اللهم لا تجعله قوة لنا على معصيتك.\nقال: ويقرأ بعد الطعام: ﴿لِإِيلَافِ قُرَيْشٍ (١)﴾، و﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ وإن كان المأكول لبنًا قال: اللهم بارك لنا فيما رزقتنا، وزدنا منه، وإن كان غيره قال: اللهم بارك لنا فيما رزقتنا، وارزقنا خيرًا منه (^١).\nفصل:\nويكره أن يأكل متكئًا، وسيأتي، وأن يأكل من وسط القصعة وأعلى الثريد ونحوه. وخصه بعضهم بما إذا أكل مع غيره. ولا بأس بذلك في الفواكه، وقد أسلفنا عن نص الشافعي تحريم الأكل من رأس الطعام إذا كان عالمًا بالنهي. ويكره أن يعيب الطعام.\nفصل:\nويكره أن يتنفس في الإناء، وأن ينفخ فيه.\nفصل:\nويكره أن يمتخط ويبصق في حال أكلهم إلا لضرورة، وأن يقرب فمه\n_________\n(^١) \"المصدر السابق\" ٢/ ٨ - ٩.","vol":"26","page":97},{"text":"من القصعة؛ بحيث يرجع من فمه إليه شيء، ويستحب لعق أصابعه، وأن يأكل اللقمة الساقطة، ما لم تنجس ويتعذر تطهيرها.\nفصل:\nوالأولى ألا يأكل وحده، ولا يرتفع عن مؤاكلة الغلام ونحوه، وألا يتميز عن جلسائه بنوع إلا بحاجة كدواء ونحوه، وأن يمد الأكل مع رفقته ما دام يظن لهم حاجة إلى الأكل، وأن يؤثرهم بفاخر الطعام.\nفصل:\nويستحب الترحيب بالضيف وحمد الله على حصوله ضيفًا عنده وسروره به، وثناؤه عليه يجعله أهلًا ليضيفه، ورأيت في \"الخصال\" لأبي بكر الخفاف (^١) من قدماء أصحابنا أن من سنة الأكل قلة الأكل (^٢) في وجه صاحبك، والجلوس على إحدى راحتيك، والرضا والشكر.\nوهذِه فصول مهمة قل أن تجتمع في مؤلف، فلا تسأم منها.\n_________\n(^١) هو أبو بكر أحمد بن عمر بن يوسف الخفاف صاحب كتاب \"الخصال\" ذكره أبو إسحاق بعد طبقة ابن سريج ونظرائه في جماعة أكثرهم أصحاب أبي العباس. قال ابن القاضي شعبة: صاحب \"الخصال\" مجلد متوسط ذكر في أوله نبذة من أصول الفقه سماه \"بالأقسام والخصال\" ولو سماه بالبيان لكان أولى لأنه يترجم الباب بقوله: \"البيان عن كذا\" وقال ابن الملقن: وهذا الكتاب رأيته وانتقيت منه فوائد. وانظر: \"طبقات الفقهاء\" ص ١٢٢، \"طبقات الشافعية\" للأسنوي ١/ ٤٦٤ (٤١٨) و\"العقد المذهب\" ص ٣١ (٤٠)، \"طبقات الشافعية\" لابن قاضي شهبة ١/ ١٢٤ (٧٣).\n(^٢) في هامش الأصل: لعله النظر.","vol":"26","page":98},{"text":"<span data-type='title' id=toc-3287>٤ - باب مَنْ تَتَبَّعَ حَوَالَيِ الْقَصْعَةِ مَعَ صَاحِبِهِ، إِذَا لَمْ يَعْرِفْ مِنْهُ كَرَاهِيَةً</span>\n٥٣٧٩ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: إِنَّ خَيَّاطًا دَعَا رَسُولَ اللهِ - ﷺ - لِطَعَامٍ صَنَعَهُ -قَالَ أَنَسٌ:- فَذَهَبْتُ مَعَ رَسُولِ اللهِ - ﷺ - فَرَأَيْتُهُ يَتَتَبَّعُ الدُّبَّاءَ مِنْ حَوَالَيِ الْقَصْعَةِ -قَالَ:- فَلَمْ أَزَلْ أُحِبُّ الدُّبَّاءَ مِنْ يَوْمِئِذٍ. [انظر: ٢٠٩٢ - مسلم: ٢٠٤١ - فتح: ٩/ ٥٢٤] (^١).\nذكر فيه حديث مالك إلى أنس - ﵁ - إِنَّ خَيَّاطًا دَعَا النبي - ﷺلِطَعَامٍ صَنَعَهُ قَالَ أَنَسٌ: فَذَهَبْتُ مَعَ رَسُولِ اللهِ - ﷺ - فَرَأَيْتُهُ يَتَتَبَّعُ الدبَّاءَ مِنْ حَوَالَيِ القَصْعَةِ -قَالَ:- فَلَمْ أَزَلْ أُحِبُّ الدُّبَّاءَ مِنْ يَوْمَئِذٍ.\nقد سلف ذَلِكَ في البيوع، وتكرر في الباب (^٢)، وأخرجه مسلم وأبو داود والترمذي والنسائي (^٣)، ومن عادة البخاري -﵀- أن يبوب أولًا على أمرٍ ثم يبوب بعد بابا آخر ينبه (به) (^٤) على المراد منه. والجمع بين مختلفه ظاهرًا، فذكر أولًا حديث الأكل مما يلي الشخص ثم أعقبه بهذا الباب؛ لبيان جوازه في حالة إذا لم يعرف من أحد كراهة لذلك فهو مفسر له في الحقيقة، ودال على أن المراد بذلك إذا كان يأكل مع غير عياله ومن يتقزز جولان يده في الطعام، وأما إذا أكل مع أهله ومن لا مؤنة عليه منهم من خالص إخوانه،\n_________\n(^١) الحديث والباب تقدما قريبًا، وقد أعاد المصنف شرحه بزيادة في هذا الموضع.\n(^٢) سلف برقم (٢٠٩٢) باب ذكر الخياط وسيأتي برقم (٥٤٢٠، ٥٤٣٣).\n(^٣) مسلم (٢٠٤١) كتاب الأشربة، باب: جواز أكل المرق واستحباب أكل اليقطين وأبو داود (٣٧٨٢)، والترمذي (١٨٥٠)، النسائي في \"الكبرى\" ٤/ ١٥٥.\n(^٤) في (غ): فيه.","vol":"26","page":99},{"text":"فلا بأس أن تجول يده فيه؛ استدلالًا بهذا الحديث، وإنما جالت يده الكريمة فيه؛ لأنه علم أن أحدًا لا ينكر ذَلِكَ، ولا يتقزز منه، بل كل مؤمن ينبغي له أن يتبرك بريقه الكريم، وما مسه بيده، ألا تراهم كانوا يتبادرون إلى نخامته فيتبركون بها، فلذلك لم يتقززه مؤاكله له أن تجول يده في الصحفة.\nفصل:\nقال ابن عبد البر: هكذا هذا الحديث في \"الموطأ\" عند جميع رواته، زاد بعضهم فيه ذكر القديد -ورواه أبو نعيم عنه عن إسحاق عن أنس - ﵁ -: رأيت النبي - ﷺ - أتى بمرقٍ فيه دباء وقديد .. الحديث، وذكره البخاري أيضًا كما سيأتي (^١) - وقد أدخله مالك في باب الوليمة في العرس، ويشبه أن يكون وصل إليه من ذَلِكَ علم، وقد روي عنه نحو هذا، وليس في ظاهر الحديث ما يدل عليه (^٢).\nفصل:\nقد أسلفنا من عند البخاري أن هذا الخياط مولى رسول الله - ﷺ -، ذكره في باب: الدباء، كما سيأتي (^٣).\nوذكر في باب: من أضاف رجلًا إلى طعام، وأقبل هو على عمله قال: فدخل رسول الله - ﷺ - على غلام له خياط، فأتاه بقصعة فيها طعام وعليه دباء، فجعل رسول الله - ﷺ - يتتبع الدباء قال: فلما رأيت ذَلِكَ جعلت أجمعه بين يديه (^٤). وذكره في باب القديد أيضًا كما سيأتي، وهو موافق لما ترجم له هنا أيضًا.\n_________\n(^١) سيأتي برقم (٤٥٣٧) باب: القديد.\n(^٢) \"التمهيد\" ١/ ٢٧١ - ٢٧٢.\n(^٣) سيأتي برقم (٥٤٣٣).\n(^٤) سيأتي برقم (٤٥٣٥).","vol":"26","page":100},{"text":"ولمسلم: فجعلت ألقيه إليه ولا أطعمه.\nوله: فَقُدم إليه خبز من شعير ومرق فيه دباء، وقديد. وله: قصعة فيها ثريد وعليه دباء (^١).\nوفي \"كتاب الأطعمة\" للدارمي: قال أنس: وكان يعجبه الدباء، فجعلت آخذ الدباء فأضعه بين يديه، لما أعلم من إعجابه به.\nوللترمذي من حديث حكيم بن جابر قال: دخلت على رسول الله - ﷺ - فرأيت عنده دباء يقطأع قلت: ما هذا؟ قال: نكثر به طعامنا (^٢).\nفصل:\nقال ابن عبد البر: في هذا الحديث إجالة اليد في الصحفة، وهذا عند أهل العلم لا يحسن إلا بالرئيس ورب البيت، وأيضًا فالمرق والإدام وسائر الطعام إذا كان فيه نوعان أو أنواع فلا بأس أن تجول اليد فيه للتخيير مما وضع في المائدة من أصناف الطعام؛ لأنه قدم للأكل، وليأكل كل ما أراد، ولما كان في هذِه الصحفة أنواع اللحم والقديد والدباء والثريد أو المرق، حسن بالآكل أن تجول يده فيما اشتهى (^٣).\nوقد أسلفنا الكلام فيه قبل.\nوقال ابن التين: فعله ذَلِكَ؛ لأنه كان يأكل وحده؛ لأن في الحديث أن الخياط أقبل على عمله. وقد أسلفنا عن أنس أنه قال: كنت ألقيه إليه ولا أطعمه.\n_________\n(^١) مسلم (٢٠٤١) كتاب: الأشربة، باب: أكل المرق واستحباب أكل. …\n(^٢) \"الشمائل المحمدية\" ص ٦٦ (١٦٢).\n(^٣) \"التمهيد\" ١/ ٢٧٦ - ٢٧٧ بتصرف.","vol":"26","page":101},{"text":"وإقبال الخياط على عمله ليس سوء أدب منه ولا من غيره لو فعله؛ لإقراره -﵇ - على ذَلِكَ، ولم ينكره. وأكل المضيف مع الضيف ليس فيه إلا البسط لوجهه إن قدر عليه فهو أبلغ، ومن تركه فهو واسع.\nفصل:\nمن تراجم البخاري على هذا الحديث باب: من ناول أو قدم إلى أصحابه على المائدة شيئًا.\nثم نقل عن ابن المبارك: لا بأس أن يناول بعضهم بعضًا، ولا يناول من هذِه المائدة إلى مائدة أخرى (^١).\nقال ابن بطال: إنما جاز أن يناول بعضهم بعضًا ممن على مائدة واحدة؛ لأن ذَلِكَ الطعام إنما قدم لهم بأعيانهم ليأكلوه، فقد صار من حقوقهم وهم فيه شركاء، فمن ناول صاحبه مما بين يديه فكأنه آثره بنصيبه وما يجوز له أكله، فمباح له ذَلِكَ. وقد قال -﵇ - لابن أم سلمة: \"كل مما يليك\". فجعل ما يليه من المائدة حلالًا له. وأما من كان على مائدة أخرى فلا حق له في ذَلِكَ الطعام ولا شركة، فلذلك كره العلماء أن يناول رجل من كان على مائدة أخرى (^٢).\nفصل:\nومن هذا نهيه - ﵇ - عن الأكل من وسط الصحفة؛ فإن البركة تنزل في وسطها. قال الخطابي: هذا في حق من يأكل مع غيره؛ لأن وجه الطعام أطيبه وألينه، فإذا قصده الإنسان بالأكل كان مستأئرًا على غيره، فإذا كان وحده فلا بأس.\n_________\n(^١) سيأتي برقم (٥٤٣٩).\n(^٢) \"شرح ابن بطال\" ٩/ ٤٩٨.","vol":"26","page":102},{"text":"فصل:\nوقول أنس - ﵁ -: (فلم أزل أحب الدباء من يومئذ). فيه الحرص على الشبه بالصالحين والاقتداء بأهل الخير في مطاعمهم واقتفاء آثارهم في جميع أحوالهم؛ تبركًا بذلك.","vol":"26","page":103},{"text":"<span data-type='title' id=toc-3288>٥ - باب التَّيَمُّنِ فِي الأَكْلِ وَغَيْرِهِ</span>\nقَالَ عُمَرُ بْنُ أَبِي سَلَمَةَ: قَالَ لِيَ النّبِيُّ - ﷺ -: \"كُلْ بِيَمينِكَ\".\n\n٥٣٨٠ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَشْعَثَ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ التَّيَمُّنَ مَا اسْتَطَاعَ فِي طُهُورِهِ وَتَنَعُّلِهِ وَتَرَجُّلِهِ. وَكَانَ قَالَ بِوَاسِطٍ قَبْلَ هَذَا: فِي شَأْنِهِ كُلِّهِ. [انظر: ١٦٨ - مسلم: ٢٦٨ - فتح: ٩/ ٥٢٦]\nثم ذكر فيه حديث شعبة عن أشعث، عن أبيه، عن مسروق، عن عائشة - ﵂ - السالف في الطهارة والصلاة (^١): كان النبي - ﷺ - يحب التيمن ما استطاع في طهوره وتنعله وترجله، وكان قال بواسط قبل هذا: في شأنه كله. والظاهر أن المراد بهذا القائل شعبة فإنه واسطي وإن سكن البصرة.\nقال ابن بطال: معنى هذِه الترجمة يعني: باليد اليمنى في جميع أفعاله، وكذلك في مناولة الأكل والشرب ومناولة سائر الأشياء من على اليمين، وهو قول الفقهاء (^٢). وسيأتي بيان هذا المعنى في الأشربة.\nقلت: البخاري ترجم قبل الأكل باليمين، فلا ينبغي أن يفسر تبويبه بهذا، والظاهر عندي أنه أراد الأكل من جهة اليمين.\n_________\n(^١) سلف في الطهارة برقم (١٦٨) باب التيمن في الوضوء والغسل وفي الصلاة برقم (٤٢٦) باب: التيمن في دخول المسجد وغيره.\n(^٢) \"شرح ابن بطال\" ٩/ ٤٦٣.","vol":"26","page":104},{"text":"<span data-type='title' id=toc-3289>٦ - باب مَنْ أَكَلَ حَتَّى شَبِعَ</span>\n٥٣٨١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ أَبُو طَلْحَةَ لأُمِّ سُلَيْمٍ: لَقَدْ سَمِعْتُ صَوْتَ رَسُولِ اللهِ - ﷺ - ضَعِيفًا أَعْرِفُ فِيهِ الْجُوعَ، فَهَلْ عِنْدَكِ مِنْ شَيْءٍ؟ فَأَخْرَجَتْ أَقْرَاصًا مِنْ شَعِيرٍ، ثُمَّ أَخْرَجَتْ خِمَارًا لَهَا فَلَفَّتِ الْخُبْزَ بِبَعْضِهِ، ثُمَّ دَسَّتْهُ تَحْتَ ثَوْبِي وَرَدَّتْنِي بِبَعْضِهِ، ثُمَّ أَرْسَلَتْنِي إِلَى رَسُولِ اللهِ - ﷺ -. قَالَ: فَذَهَبْتُ بِهِ فَوَجَدْتُ رَسُولَ اللهِ - ﷺ - فِي الْمَسْجِدِ وَمَعَهُ النَّاسُ، فَقُمْتُ عَلَيْهِمْ، فَقَالَ لِي رَسُولُ اللهِ - ﷺ -: «أَرْسَلَكَ أَبُو طَلْحَةَ؟». فَقُلْتُ: نَعَمْ. قَالَ: «بِطَعَامٍ؟». قَالَ: فَقُلْتُ: نَعَمْ. فَقَالَ رَسُولُ اللهِ - ﷺ - لِمَنْ مَعَهُ: «قُومُوا». فَانْطَلَقَ وَانْطَلَقْتُ بَيْنَ أَيْدِيهِمْ حَتَّى جِئْتُ أَبَا طَلْحَةَ، فَقَالَ أَبُو طَلْحَةَ: يَا أُمَّ سُلَيْمٍ، قَدْ جَاءَ رَسُولُ اللهِ - ﷺ - بِالنَّاسِ، وَلَيْسَ عِنْدَنَا مِنَ الطَّعَامِ مَا نُطْعِمُهُمْ. فَقَالَتِ اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: فَانْطَلَقَ أَبُو طَلْحَةَ حَتَّى لَقِيَ رَسُولَ اللهِ - ﷺ -، فَأَقْبَلَ أَبُو طَلْحَةَ وَرَسُولُ اللهِ - ﷺ - حَتَّى دَخَلَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَلُمِّى يَا أُمَّ سُلَيْمٍ مَا عِنْدَكِ». فَأَتَتْ بِذَلِكَ الْخُبْزِ، فَأَمَرَ بِهِ فَفُتَّ، وَعَصَرَتْ أُمُّ سُلَيْمٍ عُكَّةً لَهَا فَأَدَمَتْهُ، ثُمَّ قَالَ فِيهِ رَسُولُ اللهِ - ﷺ - مَا شَاءَ اللهُ أَنْ يَقُولَ، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ، فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ خَرَجُوا، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ، فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ خَرَجُوا، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ خَرَجُوا، ثُمَّ أَذِنَ لِعَشَرَةٍ، فَأَكَلَ الْقَوْمُ كُلُّهُمْ وَشَبِعُوا، وَالْقَوْمُ ثَمَانُونَ رَجُلًا. [انظر: ٤٢٢ - مسلم: ٢٠٤٠ - فتح: ٩/ ٥٢٦].\n\n٥٣٨٢ - حَدَّثَنَا مُوسَى، حَدَّثَنَا مُعْتَمِرٌ عَنْ أَبِيهِ، قَالَ: وَحَدَّثَ أَبُو عُثْمَانَ أَيْضًا، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ - ﵄قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - ثَلَاثِينَ وَمِائَةً، فَقَالَ النَّبِيُّ - ﷺ -: «هَلْ مَعَ أَحَدٍ مِنْكُمْ طَعَامٌ؟». فَإِذَا مَعَ رَجُلٍ صَاعٌ مِنْ طَعَامٍ أَوْ نَحْوُهُ، فَعُجِنَ، ثُمَّ جَاءَ رَجُلٌ مُشْرِكٌ مُشْعَانٌّ طَوِيلٌ بِغَنَمٍ يَسُوقُهَا، فَقَالَ النَّبِيُّ - ﷺ -: \"أَبَيْعٌ أَمْ عَطِيَّةٌ؟ \" أَوْ قَالَ: \"هِبَةٌ\". قَالَ: لَا، بَلْ بَيْعٌ. قَالَ: فَاشْتَرَى مِنْهُ شَاةً فَصُنِعَتْ،","vol":"26","page":105},{"text":"فَأَمَرَ نَبِيُّ اللهِ - ﷺ - بِسَوَادِ الْبَطْنِ يُشْوَى، وَايْمُ اللهِ مَا مِنَ الثَّلَاثِينَ وَمِائَةٍ إِلاَّ قَدْ حَزَّ لَهُ حُزَّةً مِنْ سَوَادِ بَطْنِهَا، إِنْ كَانَ شَاهِدًا أَعْطَاهَا إِيَّاهُ، وَإِنْ كَانَ غَائِبًا خَبَأَهَا لَهُ، ثُمَّ جَعَلَ فِيهَا قَصْعَتَيْنِ، فَأَكَلْنَا أَجْمَعُونَ وَشَبِعْنَا، وَفَضَلَ فِي الْقَصْعَتَيْنِ، فَحَمَلْتُهُ على الْبَعِيرِ. أَوْ كَمَا قَالَ. [انظر:٢٢١٦ - مسلم: ٢٠٥٦ - فتح: ٩/ ٥٢٧]\n\n٥٣٨٣ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا مَنْصُورٌ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ - ﵂ -: تُوُفِّيَ النَّبِيُّ - ﷺ - حِينَ شَبِعْنَا مِنَ الأَسْوَدَيْنِ، التَّمْرِ وَالْمَاءِ. [انظر: ٥٤٤٢ -\nمسلم: ٢٩٧٥ - فتح: ٩/ ٥٢٧]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أنس - ﵁قَالَ أَبُو طَلْحَةَ لأُمِّ سُلَيْمٍ: لَقَدْ سَمِعْتُ صَوْتَ رَسُولِ اللهِ - ﷺ - ضَعِيفًا أَعْرِفُ فِيهِ الجُوعَ .. الحديث بطوله، وقد سلف في علامات النبوة (^١)، وبعضه في الصلاة (^٢)، ويأتي في النذور (^٣)، وأخرجه مسلم (^٤) والترمذي (^٥) والنسائي (^٦).\nوالكلام عليه من وجوه:\nأحدها:\nقوله: (أعرف فيه الجوع) فيه: أن الأنبياء ﵈ تذوى عنهم الدنيا حَتَّى يدركهم ألم الجوع ابتلاءً واختبارًا. وقد خير -﵇ - بين أن\n_________\n(^١) سلف برقم (٣٥٧٨) كتاب المناقب.\n(^٢) سلف برقم (٤٢٢) باب: من دعا لطعام في المسجد ..\n(^٣) سيأتي برقم (٦٦٨٨) باب: إذا حلف أن لا يأتدم.\n(^٤) مسلم (٢٠٤٠) كتاب الأشربة، باب جواز استتباعه غيره …\n(^٥) \"سنن الترمذي\" (٣٦٣٠).\n(^٦) \"السنن الكبرى\" ٤/ ١٤٢.","vol":"26","page":106},{"text":"يكون نبيًّا عبدًا أو ملكًا، فاختار أن يكون نبيًّا عبدًا، وعرضت عليه الدنيا فردها واختار ما عند الله؛ لتتأسى به أمته في ذلك ويمتثلوا زهده في الدنيا.\nوفيه: رد لقول ابن حبان أنه - ﵇ - لم يَجُع قط وأن ربط الحجر على بطنه بالزاي لا بالراء، وأنه تصحيف من الحجز (^١).\nثانيها:\nجواز الشهادة على الصوت، واستدل به بعضهم فيما حكاه ابن عبد البر على جواز شهادة الأعمى على الصوت؛ لقوله: أعرف فيه الجوع. وعارضه المانع بأن أبا طلحة تغير عنده صوته مع علمه بصوته، ولولا رؤيته له لاشتبه عليه في حين سماعه منه وما عرفه (^٢).\nثالثها:\nسد الرجل خلة أخيه إذا علم منه حاجة نزلت به، من حيث لا يسأله ذَلِكَ، وهذا من مكارم الأخلاق.\nرابعها:\nعلم الشارع من أبي طلحة أنه يسره سيره إليه مع أصحابه، ولذلك تلقاه أبو طلحة مسرورًا به وبأصحابه، وليس العمل على هذا من أجل أنه لا يحتمله كل الناس.\nوكذلك قال مالك: من دعي إلى طعام وليمة أو غيرها فلا ينبغي له أن يحمل معه غيره، إذ لا يدري هل يسر بذلك صاحب الوليمة أم لا؟ إلا أن يقال له: ادع من لقيت فيباح له ذَلِكَ حينئذ.\n_________\n(^١) \"صحيح ابن حبان\" ٨/ ٣٤٥.\n(^٢) \"التمهيد\" ١/ ٢٨٩ - ٢٩٠.","vol":"26","page":107},{"text":"قلت: والضابط العلم بحال الداعي.\nخامسها:\nقوله -﵇ -: (\"أرسلك أبو طلحة؟ \" فقلت: نعم). يجوز أن يكون قاله وحيًا أو استدلالًا بقيام أبي طلحة.\nوقول أبي طلحة: (قد جاء رسول الله - ﷺ - بالناس) هو قول مقتضى العادة.\nوقول أم سليم: (الله ورسوله أعلم)، قول أخرجه النظر إلى الإمكان وخرق العادة، وجائز لرسول الله - ﷺ -، وهذِه منقبة عظيمة لها، ودلالة على عظم فقهها ورجحان عقلها كونها عرفت أنه -﵇ - قد عرف مقدار الطعام، ولم يكن ليدع إليه هؤلاء الثمانين رجلًا إلا وهو يكفيهم.\nسادسها:\nقوله: (هلمي). كذا وقع، وليست لغة أهل الحجاز؛ لأنهم يقولون للمرأة هلم وكذا للواحد والاثنين والجمع، قال تعالى: ﴿وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا﴾ وقيل: هي كفعل الأمر يفترق فيه المذكر من المؤنث، والتثنية من الواحد والجمع.\nسابعها:\nفيه: تكنية المرأة.\nوالعكة الصغيرة من القرب، وجمعها عكك وعكاك، وهو بالسمن أخص من العسل كما قال ابن الأثير (^١): وآدمته -بمد الألف، وقصرها-: جعلت فيه إدامًا (^٢).\n_________\n(^١) \"النهاية في غريب الحديث\" ٣/ ٢٨٤.\n(^٢) المصدر السابق ١/ ٣١.","vol":"26","page":108},{"text":"وقال ابن التين: أدمته طيبته، والإدام: ما يطيب فيه الطعام. قال: وأدمته مقصور؛ لأنه من أدم أدمًا ثلاثي.\nقلت: وروي بتشديد الدال على التكبير. وسيد إدام أهل الدنيا والآخرة اللحم. جعله أدمًا. وبعض الفقهاء قال: لا يحنث فيما إذا حلف أن لا يأتدم ثم أكله.\nثامنها:\nفيه: الخروج إلى الطريق للضيف والزائر؛ إكرامًا له وبرًّا به، وأنه لا حرج على الصديق أن يأمر في دار صديقه مما شاء مما يعلم أنه يسره به، ألا ترى أنه اشترط عليهم أن يفتوا الخبز، وقال لأم سليم: \"هات ما عندك\".\nوفيه: بركة الثريد وجواز الأكل حَتَّى يشبع، وهو ما عقد له الباب، وأن الشبع مباح، وكذا في حديث عبد الرحمن بن أبي بكر وعائشة الآتيين جواز الشبع أيضًا وإن كان ترك الشبع في بعض الأحايين أفضل، وقد وردت في ذَلِكَ آثار عن سلمان وأبي جحيفة - ﵄ - أن النبي - ﷺ - قال: \"إن أكثر الناس شبعًا في الدنيا أطولهم جوعًا في الآخرة\" (^١).\n_________\n(^١) حديث سلمان رواه ابن ماجه في \"سننه\" (٣٣٥١)، والبزار في \"مسنده\" ٦/ ٤٦١ وأبو نعيم في \"الحلية\" ١/ ١٩٨، والحاكم في \"المستدرك\" ٣/ ٦٠٤ والبيهقي في \"الشعب\" ٥/ ٢٧ من طريق سعيد بن محمد الوراق، عن موسى الجهني، عن زيد بن وهب، عن عطية بن عامر، عن سلمان به.\nوقال الحاكم: غريب صحيح ولم يخرجاه وتعقبه الذهبي فقال: الوراق تركه الدارقطني وغيره. قلت: وله طريق آخر عند الطبراني في \"الكبير\" ٦/ ٢٦٨ - ٢٦٩ عن سعيد بن عنبسة قال فيه المزي في \"أطرافه\" بعد تطريقه للحديث: ضعيف.\nوالحديث أعله البوصيري في \"زوائده\" بابن الوراق ص ٤٣٤ - ٤٣٥. =","vol":"26","page":109},{"text":"قال الطبري: غير أن الشبع، وإن كان مباحًا فإن له حدًّا ينتهى إليه، وما زاد عليه فهو سرف. فالمطلق منه ما أعان على الطاعة ولم يشغله فعله عن أداء الواجب، وذلك دون ما أثقل المعدة وثبط أكله عن خدمة ربه والأخذ بحظه من نوافل (العبادة) (^١)، فالحق لله على عبده ألا يتعدى في مطعمه ومشربه ما سد الجوع وكسر الظمأ، فإن تعدى ذَلِكَ إلى ما فوقه ما يمنعه من القيام بالواجب لله تعالى عليه، كان قد أسرف في مطعمه ومشربه.\nوبنحو هذا أورد الخبر عن رسول الله - ﷺ - ابن وهب من حديث أبي هريرة - ﵁ - مرفوعًا: \"إذا (سددت كلب) (^٢) الجوع برغيف وكوز من الماء القراح فعلى الدنيا الدمار\" (^٣).\nوروى أبو داود من حديث عثمان بن عفان - ﵁ - مرفوعًا: \"كل شيء فضل عن ظل بيت وجلف الخبز يعني: كسرة الخبز وثوب يستره فضل\n_________\n= وحديث أبي جحيفة أخرجه ابن أبي الدنيا في \"الجوع\" ص ٤٠ (١٩) والبزار كما في \"كشف الأستار\" (٣٦٦٩) والطبراني ٢٢/ ١٣٢ والحاكم في \"المستدرك\" ٤/ ١٢١ والبيهقي في \"الشعب\" ٥/ ٢٦ من طرق عنه، وفي الباب عن ابن عمر وابن عباس وابن عمرو والحديث صححه الألباني بمجموع طرقه في \"الصحيحة\" (٣٤٣) ولإتمام الفائدة تراجع \"الصحيحة\" (٣٣٧٢).\n(^١) من (غ).\n(^٢) في الأصول: (سللت كبد) وفي حاشية الأصل تعليق عليها نصه: كذا أحفظه سددت كلب.\n(^٣) رواه ابن السني في \"القناعة\" ص ٥٥، ٥٦، ابن عدي في \"الكامل\" ٨/ ١٨٣، البيهقي في \"الشعب\" ٧/ ٢٩٥ والديلمي في \"الفردوس\" ٥/ ٣٤٩ (٨٣٩٤) وقال ابن عدي في \"كامله\" في ترجمة ماضي بن محمد راوي الحديث: منكر الحديث وقال \"المتقي الهندي\" في \"تذكرة الموضوعات\" ص ١٧٣: ضعيف، والحديث ضعفه الألباني في \"الضعيفة\" (٤٨٩، ٤٩٠).","vol":"26","page":110},{"text":"ليس لابن آدم فيه حق\" (^١) فأخبر - ﵇ - أن لابن آدم من الطعام ما سد به كلب جوعه، ومن الماء ما قطع ظمأه، ومن اللباس ما ستر عورته، ومن المساكن ما أظله فكنه من حر وقر، وأن لا حق له فيما عدا ذَلِكَ.\nفالمتجاوز من ذَلِكَ ما حدده الشارع خاطب على نفسه متحمل ثقل وباله ولو لم يكسب المقل من الأكل إلا التخفيف عن بدنه من كظ المعدة ونتن التخمة، لكان جريانه يجري ذَلِكَ لها طلب الترويح عنها، فكيف والإكثار منه الداء العضال، وبه كان يتعاير أهل الجاهلية والإسلام.\nوفي حديث أنس هذا وعبد الرحمن بن أبي بكر الآتي علم من أعلام نبوته، وهو الأكل من الطعام اليسير العدد الكثير حَتَّى شبعوا ببركته.\nوروى أنس أيضًا حديث بعثه (أبا) (^٢) طلحة إلى رسول الله - ﷺ - ليدعوه. وفيه: فأخرج لهم شيئًا من بين أصابعه (^٣)، وهذا غير الأول، وهو من أعلام نبوته أيضًا.\nالحديث الثاني:\nحديث عبد الرحمن بن أبي بكر - ﵄ - في المشرك المشعان الذي اشترى منه الشاة، والسالف في البيوع والهبة (^٤).\n_________\n(^١) لم أقف عليه عند أبي داود ورواه بهذا اللفظ أحمد في \"مسنده\" ١/ ٦٢، وعبد بن حميد (٤٦)، وغيرهم ورواه الترمذي (٢٣٤١) والحاكم في \"المستدرك\" ٤/ ٣١٢ بنحوه وأعله الدارقطني بحريث بن السائب ٣/ ٢٩ وابن الجوزي في \"العلل المتناهية\" ٢/ ٣١٣ - ٣١٤ وقال: لا يصح وضعفه الألباني في \"الضعيفة\" (١٠٦٣) وقال: منكر.\n(^٢) كذا بالأصل، والجادة: أبو، ولعله أجراها مجرى من يلزم الأسماء الستة الألف مطلقًا.\n(^٣) رواه مسلم (٢٠٤٠/ ١٤٣) كتاب الأشربة، باب جواز استتباعه غيره إلى دار من يثق برضاه بذلك ..\n(^٤) سلف في البيوع برقم (٢٢١٦)، باب: البيع والشراء مع المشركين.","vol":"26","page":111},{"text":"ووجه إيراده هنا: أمره - ﵇ - بسواد البطن فشوي وايم الله ما في الثلاثين ومائة إلا قد حز له حزة من سواد بطنها، إن كان شاهدًا أعطاه، وإن كان غائبًا خبأها له، ثم جعل فيها قصعتين، فأكلنا أجمعون وشبعنا، وفضل في القصعتين، فحملته على البعير. أو كما قال.\nوالمشعان: المنتفش الشعر، الثائر الرأس، وقيل: هو شعث الرأس. يقال: شعر مشعان ورجل مشعان، ومشعان الرأس، والميم زائدة.\nوفيه: استعجال شيِّ الكبد. وحز له حزة: قطع له قطعة.\nوفيه: أن الغائب يترك له سهمه، ولا يهمل حقه لغيبته. والقصعة: بفتح القاف، وجمعها: قصاع.\nالحديث الثالث:\nحديث عائشة - ﵂ - تُوُفِّيَ النَّبِيُّ - ﷺ - حِينَ شَبِعْنَا مِنَ الأَسْوَدَيْنِ، التَّمْرِ وَالْمَاءِ.\nسلف، وأخرجه مسلم أيضًا (^١)، ويأتي في باب الرطب والتمر (^٢).\nوالعرب تقول: الأسودان: التمر والماء، والأحمران: اللحم والشراب، وقيل: الذهب والزعفران، والأبيضان: الماء واللبن، والأسمران: الماء والملح. قال بعضهم: وهذِه تسمية للشيء بما قاربه وذلك أن الأسود منهما التمر خاصة، وكذلك العمران لأبي بكر وعمر فغلبوا عمر لأنه أخف. وأبعد من قال: هما عمر بن الخطاب وعمر بن عبد العزيز.\n_________\n(^١) مسلم برقم (٢٩٧٥) كتاب الزهد والرقائق.\n(^٢) سيأتي برقم (٥٤٤٢).","vol":"26","page":112},{"text":"<span data-type='title' id=toc-3290>٧ - باب ﴿لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ﴾ إلى قَوْلِهِ: ﴿مُبَارَكَةً طَيِّبَةً﴾ [النور:٦١]</span>\nوالنهد والاجتماع على الطعام\n\n٥٣٨٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ يَحْيَى بْنُ سَعِيدٍ: سَمِعْتُ بُشَيْرَ بْنَ يَسَارٍ يَقُولُ: حَدَّثَنَا سُوَيْدُ بْنُ النُّعْمَانِ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - إِلَى خَيْبَرَ، فَلَمَّا كُنَّا بِالصَّهْبَاءِ -قَالَ يَحْيَى: وَهْيَ مِنْ خَيْبَرَ عَلَى رَوْحَةٍ- دَعَا رَسُولُ اللهِ - ﷺ - بِطَعَامٍ، فَمَا أُتِيَ إِلاَّ بِسَوِيقٍ، فَلُكْنَاهُ فَأَكَلْنَا مِنْهُ، ثُمَّ دَعَا بِمَاءٍ فَمَضْمَضَ وَمَضْمَضْنَا، فَصَلَّى بِنَا الْمَغْرِبَ وَلَمْ يَتَوَضَّأْ.\nقَالَ سُفْيَانُ: سَمِعْتُهُ مِنْهُ عَوْدًا وَبَدْءًا. [انظر ٢٠٩ - فتح: ٩/ ٥٢٩].\nذكر فيه حديث سويد بن النُّعْمَانِ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - إِلَى خَيْبَرَ، فَلَمَّا كُنَّا بِالصَّهْبَاءِ -قَالَ يَحْييَ هو ابن سعيد: وَهْيَ مِنْ خَيْبَرَ عَلَى رَوْحَةٍ- دَعَا رَسُولُ اللهِ - ﷺ - بِطَعَامٍ، فَمَا أُتِيَ إِلَّا بِسَوِيقٍ، فَلُكْنَاهُ فَأَكَلْنَا مِنْهُ، ثُمَّ دَعَا بِمَاءٍ فَمَضْمَضَ وَمَضْمَضْنَا، فَصَلَّى بِنَا المَغْرِبَ وَلَمْ يَتَوَضَّأْ.\nقَالَ سُفْيَانُ يعني: راويه عن يحيى بن سعيد: سَمِعْتُهُ مِنْهُ عَوْدًا وَبَدْءًا.\nوقد سلف في الطهارة والجهاد والمغازي (^١)، وترجم له باب السويق كما سيأتي (^٢) وراويه عن سويد بشير بن يسار -وهو بضم الباء- مولى بني حارثة، من الأوس.\n_________\n(^١) سلف في الطهارة برقم (٢٠٩) باب: من مضمض من السويق ولم يتوضأ. وفي الجهاد برقم (٢٩٨١) باب: حمل الزاد في الغزو. وفي المغازي: (٤١٧٥) باب: غزوة الحديبية.\n(^٢) سيأتي قريبًا في كتاب الأطعمة برقم (٥٣٩٠).","vol":"26","page":113},{"text":"ووجه إدخاله هنا كما قال المهلب: أن المعنى الجامع بينهما هو قوله تعالى: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا﴾، فأباح لهم تعالى الأكل مجتمعين ومفترقين من بيت ملكوا مفاتحه بائتمان أو قرابة أو صداقة، وذلك أكل بغير مشاورة.\nوذكر الكلبي في هذِه الآية قال: كانوا إذا اجتمعوا ليأكلوا عزل الأعمى على حدة والأعرج على حدة والمريض على حدة؛ ليقتصر أصحاب الآفات عن أكل الأصحاء، وكانوا يتحرجون أن يفضلوا عليهم، فنزلت هذِه الآية؛ رخصة لهم في الأكل جميعًا.\nوقال عطاء بن يزيد: كان الأعمى يتحرج أن يأكل طعام غيره لجعله يده في غير موضعها، وكان الأعرج يتحرج ذَلِكَ؛ لاتساعه في موضع الأكل، والمريض؛ لرائحته، فأباح الله لهم الأكل مع غيرهم.\nوذكر عن أبي العلاء المعري أنه كان لا يأكل إلا وحده ويقول: الأكل عورة وهو من الأعمى أشد.\nومعنى الآية كمعنى حديث الباب سواء، ألا ترى أنه - ﵇ - حين أملقوا في السفر جعل أيديهم جميعًا فيما بقي من الأزودة سواء، ولا يمكن أن يكون أكلهم بالسواء أصلًا؛ لاختلاف أحوالهم في الأكل.\nوقد سوغهم الشارع في ذَلِكَ من الزيادة والنقصان، فصار ذَلِكَ سنة في الجماعات التي تدعى إلى الطعام في النهد والولائم والإملاق في السفر، وما تملكت مفاتحه بأمانة أو قرابة أو صداقة ملك أن يأكل مع القريب أو الصديق وحدك.\nوقد أسلفنا قريبًا تفسير النهد، وسلف في الشركة أيضًا وضبطه، وعبارة ابن التين: النهد ما يخرجه الرفعاء عند المناهدة، وهي","vol":"26","page":114},{"text":"استقسام النفقة بالسوية في السفر، وغيره يقول: هات نهدك. بكسر النون، ذكره الهروي.\nفصل:\nقوله: (وصلى بنا المغرب ولم يتوضأ). ظاهر في نفي إيجاب الوضوء فيما مست النار، وجعله ابن التين من قول سفيان، وليس كما ذكر.","vol":"26","page":115},{"text":"<span data-type='title' id=toc-3291>٨ - باب الْخُبْزِ الْمُرَقَّقِ وَالأَكْلِ على الْخِوَانِ وَالسُّفْرَةِ</span>\n٥٣٨٥ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ قَالَ: كُنَّا عِنْدَ أَنَسٍ وَعِنْدَهُ خَبَّازٌ لَهُ فَقَالَ: مَا أَكَلَ النَّبِيُّ - ﷺ - خُبْزًا مُرَقَّقًا وَلَا شَاةً مَسْمُوطَةً حَتَّى لَقِيَ اللهَ. [٥٤٢١، ٦٤٥٧ - فتح: ٩/ ٥٣٠].\n\n٥٣٨٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ يُونُسَ -قَالَ عَلِيٌّ: هُوَ الإِسْكَافُ- عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: مَا عَلِمْتُ النَّبِيَّ - ﷺ - أَكَلَ عَلَى سُكُرُّجَةٍ قَطُّ، وَلَا خُبِزَ لَهُ مُرَقَّقٌ قَطُّ، وَلَا أَكَلَ عَلَى خِوَانٍ. قِيلَ لِقَتَادَةَ: فَعَلَى مَا كَانُوا يَأْكُلُونَ؟ قَالَ: على السُّفَرِ. [٥٤١٥، ٦٤٥٠ - فتح ٩/ ٥٣٠].\n\n٥٣٨٧ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، أَخْبَرَنِي حُمَيْدٌ أَنَّهُ سَمِعَ أَنَسًا يَقُولُ: قَامَ النَّبِيُّ - ﷺ - يَبْنِي بِصَفِيَّةَ، فَدَعَوْتُ الْمُسْلِمِينَ إِلَى وَلِيمَتِهِ، أَمَرَ بِالأَنْطَاعِ فَبُسِطَتْ، فَأُلْقِيَ عَلَيْهَا التَّمْرُ وَالأَقِطُ وَالسَّمْنُ. وَقَالَ عَمْرٌو، عَنْ أَنَسٍ: بَنَى بِهَا النَّبِيُّ - ﷺ - ثُمَّ صَنَعَ حَيْسًا فِي نِطَعٍ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٩/ ٥٣٠].\n\n٥٣٨٨ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ وَعَنْ وَهْبِ بْنِ كَيْسَانَ قَالَ: كَانَ أَهْلُ الشَّأْمِ يُعَيِّرُونَ ابْنَ الزُّبَيْرِ يَقُولُونَ: يَا ابْنَ ذَاتِ النِّطَاقَيْنِ. فَقَالَتْ لَهُ أَسْمَاءُ: يَا بُنَيَّ، إِنَّهُمْ يُعَيِّرُونَكَ بِالنِّطَاقَيْنِ، هَلْ تَدْرِي مَا كَانَ النِّطَاقَانِ؟ إِنَّمَا كَانَ نِطَاقِي شَقَقْتُهُ نِصْفَيْنِ، فَأَوْكَيْتُ قِرْبَةَ رَسُولِ اللهِ - ﷺ - بِأَحَدِهِمَا، وَجَعَلْتُ فِي سُفْرَتِهِ آخَرَ. قَالَ: فَكَانَ أَهْلُ الشَّأْمِ إِذَا عَيَّرُوهُ بِالنِّطَاقَيْنِ يَقُولُ: إِيهًا وَالإِلَهْ، تِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا. [انظر: ٢٩٧٩ - فتح ٩/ ٥٣٠].\n\n٥٣٨٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ أُمَّ حُفَيْدٍ بِنْتَ الْحَارِثِ بْنِ حَزْنٍ -خَالَةَ ابْنِ عَبَّاسٍ- أَهْدَتْ إِلَى النَّبِيِّ - ﷺ - سَمْنًا وَأَقِطًا وَأَضُبًّا، فَدَعَا بِهِنَّ، فَأُكِلْنَ عَلَى مَائِدَتِهِ، وَتَرَكَهُنَّ النَّبِيُّ - ﷺ - كَالْمُتَقَذِّرِ لَهُنَّ، وَلَوْ كُنَّ حَرَامًا مَا أُكِلْنَ عَلَى مَائِدَةِ النَّبِيِّ - ﷺ - وَلَا أَمَرَ بِأَكْلِهِنَّ. [انظر\n: ٣٧١ - مسلم: ١٩٤٧ - فتح: ٩/ ٥٣٠].","vol":"26","page":116},{"text":"ذكر فيه أحاديث:\nأحدها:\nحديث قَتَادَةَ قَالَ: كُنَّا عِنْدَ أَنَسٍ - ﵁ - وَعِنْدَهُ خَبَّازٌ لَهُ فَقَالَ: مَا أَكَلَ النَّبِيُّ - ﷺ - خُبْزًا مُرَقَّقًا وَلَا شَاةً مَسْمُوطَةً حَتَّى لَقِيَ اللهَ -﷿-.\nويأتي في الباب والرقاق أيضًا، وأخرجه ابن ماجه (^١).\nوعن يُونُسَ -الإِسْكَاف- عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: مَا عَلِمْتُ النَّبِيَّ - ﷺ - أَكَلَ على سُكْرُجَةٍ قَطُّ، وَلَا خُبِزَ لَهُ مُرَقَّقٌ قَطُّ، وَلَا أَكَلَ عَلَى خِوَانٍ. قِيلَ لِقَتَادَةَ: فَعَلام كَانُوا يَأْكُلُونَ؟ قَالَ: عَلَى السُّفَرِ.\nيأتي في الباب. وأخرجه الترمذي وقال: غريب (^٢). وأخرجه البخاري في الرقاق من حديث عبد الوارث، عن سعيد بن أبي عروبة، عن قتادة والترمذي، وقال: حسن صحيح. والنسائي وابن ماجه (^٣).\nويونس هو ابن أبي الفرات القرشي مولاهم، ويقال: المعولي أبو الفرات البصري، من أتباع الأتباع، وعنه هشام الدستوائي في موضعين من الباب -أعني: الأطعمة- وجمع، ثقة، روى له البخاري والترمذي والنسائي وابن ماجه. هذا الحديث الواحد، وفي \"الجرح والتعديل\" للدارقطني أن البخاري خرجه (^٤).\n_________\n(^١) يأتي في الباب برقم (٥٤٢١) باب: شاة مسموطة والكتف والجنب، وفي الرقاق (٦٤٥٧) باب: كيف كان عيش النبي - ﷺ - وأصحابه ورواه ابن ماجه (٣٣٣٩).\n(^٢) سيأتي برقم (٥٤١٥) باب: ما كان النبي وأصحابه يأكلون، والترمذي (١٧٨٨).\n(^٣) سيأتي برقم (٦٤٥٠) باب: فضل الفقر، والترمذي (٢٣٦٣)، والنسائي في \"الكبرى\" ٤/ ١٥٠، وابن ماجه (٣٢٩٣) وفي ابن ماجه: أبو بحر عن سعيد بن أبي عروبة وليس عبد الوارث عنه.\n(^٤) انظر: \"سؤالات الحاكم في الجرح والتعديل للدارقطني\" ص ٢٨٦ (٥٢١).","vol":"26","page":117},{"text":"ثانيها:\nحديث حميد عن أنس - ﵁ - قَامَ النَّبِيُّ - ﷺ - يَبْنِي بِصَفِيَّةَ. الحديث. وفيه: أَمَرَ بِالأَنْطَاعِ فَبُسِطَتْ، فَأُلْقِيَ عَلَيْهَا التَّمْرُ وَالأَقِطُ وَالسَّمْنُ.\nوقد سلف في الجهاد والمغازي (^١). وشيخ البخاري فيه هو ابن أبي مريم، وهو سعيد بن محمد بن الحكم، ويقال: الحكم بن محمد بن أبي مريم الجمحي مولاهم المصري، ولد سنة أربع وأربعين ومائة، ومات سنة أربع وعشرين ومائتين (^٢). وقال عمرو: عن أنس: بني بها النبي - ﷺ - ثم صنع حيسًا في نطع.\nوهذا أسنده في المغازي كما سلف عن عبد الغفار بن داود عن يعقوب بن عبد الرحمن عنه، وعمرو هو ابن أبي عمرو، مولى المطلب.\nثم قال البخاري: حَدَّثنَا مُحَمَّدٌ، ثنا أَبُو مُعَاوِيَةَ، ثنا هِشَامٌ، عَنْ أَبِيهِ وَعَنْ وَهْبِ بْنِ كَيْسَانَ قَالَ: كَانَ أَهْلُ الشَّأْمِ يُعَيِّرُونَ ابن الزُّبَيْرِ يَقُولُونَ: يَا ابن ذَاتِ النِّطَاقَيْنِ. فَقَالَتْ لَهُ أَسْمَاءُ: يَا بُنَيَّ، إِنَّهُمْ يُعَيِّرُونَكَ بِالنِّطَاقَيْنِ، هَلْ تَدْرِي مَا كَانَ النِّطَاقَانِ؟ إِنَّمَا كَانَ نِطَاقِي شَقَقْتُهُ نِصْفَيْنِ، فَأَوْكَيْتُ قِرْبَةَ رَسُولِ اللهِ - ﷺ - بِأَحَدِهِمَا، وَجَعَلْتُ في سُفْرَتِهِ آخَرَ. قَالَ: فَكَانَ أَهْلُ الشَّأْمِ إِذَا عَيَّرُوهُ بِالنِّطَاقَيْنِ يَقُولُ: إِيهًا وَالإِلَهِ، تِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا.\nوحديث أسماء سلف في الصلاة (^٣)، ومحمد هو ابن سلام كما نص\n_________\n(^١) سلف في الجهاد برقم (٢٨٩٣) باب: من غزا بصبي للخدمة، و(٤٢٠٠) باب غزوة خيبر.\n(^٢) انظر: \"تهذيب الكمال\" ١٠/ ٣٩١ (٢٢٥٣).\n(^٣) لم أقف عليه في الصلاة في متن البخاري، وانظر \"تحفة الأشراف\" (٥٢٨٩)، (١٥٧٣١).","vol":"26","page":118},{"text":"عليه أبو نعيم، وذكر الكلاباذي أن محمد بن سلام ومحمد بن المثنى يرويان عن أبي معاوية محمد بن حازم الضرير.\nثم ساق البخاري حديث ابن عباس أَنَّ أُمَّ حُفَيْدٍ بِنْتَ الحَارِثِ بْنِ حَزْنٍ -خَالَةَ ابن عَبَّاسٍ- أَهْدَتْ إِلَى النَّبِيِّ - ﷺ - سَمْنًا وَأَقِطًا وَأَضُبًّا .. الحديث.\nوقد سلف في الهبة (^١)، وشيخ البخاري فيه محمد بن النعمان، وهو أبو النعمان الملقب بعارم، عن أبي عوانة -وهو الوضاح- عن أبي بشر -وهو جعفر بن إياس- عن سعيد بن جبير عنه.\nوالمرقق: هو خبز السميذ، وما يصنع منه كعك وغيره، قاله ابن التين. وقال ابن الجوزي: هو الخفيف كأنه مأخوذ من الرقاق وهي الخشبة التي يرقق بها. والشاة المسموطة معروفة.\nوقال ابن الأثير: الشاة السميط أي: المشوية، فعيل بمعنى مفعول (^٢)، وعبارة ابن بطال: المسموطة: المشوية بجلدها (^٣).\nقال صاحب \"العين\": سمطت الجمل أسمطه سمطًا نتفته من الصوف بعد إدخاله في الماء الحار (^٤).\nوقال صاحب \"الأفعال\": سمط الجدي وغيره: علقه من السموط، وهي معاليق من سيور تعلق من السرج. وعبارة ابن التين عن الداودي: المسموطة التي يغلى لها الماء فتدخل فيه بعد أن تذبح ويزال بطنها ورأسها، فيزول عنها الشعر أو الصوف ثم تشوى.\n_________\n(^١) سلف برقم (٢٥٧٥) باب: قبول الهدية.\n(^٢) \"النهاية في غريب الحديث\" ٢/ ٤٠٠ - ٤٠١.\n(^٣) \"شرح ابن بطال\" ٩/ ٤٨٨.\n(^٤) \"العين\" ٧/ ٢٢٢.","vol":"26","page":119},{"text":"قال ابن الجوزي: وهو أكل المترفهين، وإنما كانوا يأخذون الجلد لينتفعوا به.\nولا ينافي حديث أنس هذا، وحديثه الآتي باب الشاة المسموطة ولا رأى شاة سميطًا بعينه قط مع حديث جعفر بن عمرو بن أمية الضمري عن أبيه قال: رأيت النبي - ﷺ - يحتز من كتف شاة.\nوحديث أم سلمة في الترمذي صحيحًا أنها قربت لرسول الله - ﷺ - جنبًا مشويًّا فأكل منه ثم قام إلى الصلاة. قال: وفي الباب عن عبد الله بن الحارث والمغيرة وأبي رافع (^١).\nوأما ابن بطال فأورده سواء. ثم قال: والجواب أن قول أنس يحتمل تأويلين:\nأحدهما: أنه يمكن أن يكون - ﵇ - لم يتفق له قط أن يسمط له شاة بكمالها؛ لأنه قد احتز من الكتف مرة ومن الجنب أخرى، وذلك لحم غير مسموط لا محالة.\nوالثاني: أن أنسًا قال: ما أعلم. ولم يقطع على أنه - ﵇ - لم يأكل لحمًا مشويًّا، فأخبر بما علم، وأخبر عمرو بن أمية وأم سلمة وغيرهما أنه رأى النبي - ﷺ - يحتز من الكتف والجنب المشوي، وكل واحد أخبر بما علم، وليس قول أنس برافع قول من علم؛ لأن من علم (حجة) (^٢) على من لم يعلم؛ لأنه زاد عليه، فوجب قبولها، ولا حاجة إلى ذَلِكَ (^٣).\n_________\n(^١) \"سنن الترمذي\" (١٨٢٩).\n(^٢) في الأصول: (حي) والمثبت من \"شرح ابن بطال\".\n(^٣) \"شرح ابن بطال\" ٩/ ٤٨٧ - ٤٨٨.","vol":"26","page":120},{"text":"وقد أوضحه ابن المنير، ووهم ما ذكره ابن بطال فقال: هذا وهم ليس في حيز الكتف ما يدل على أنها كانت مسموطة، بل إنما حزها؛ لأن عادة العرب في الغالب أنها لا تنضج اللحم والشواء المُضَهَّب يتمادحون بأكله، وهو الذي لم ينضج فلعدم نضجها احتيج إلى حزها (^١).\nوابن بطال ظن أن مقصود البخاري بتلك الترجمة أن مقصوده تحقيق أنه أكل السميط، فأورد عليه حديث أنس أنه ما رآه قط، واعتقد أنه أراد ذَلِكَ وتلقاه من حزها بالسكين، وإنما نحره إذ شويت.\nفصل:\nوالخوان: -بضم الخاء وكسرها- أعجمي معرب، قال الجواليقي: تكلمت به العرب قديمًا، وفيه لغتان جيدتان فذكرهما وثالثة دونهما أخوان، وكذا قال ابن فارس أنه فيما يقال اسم أعجمي (^٢). وحكي عن ثعلب أنه قال، وقد سئل أيجوز أن الخوان إنما سمي بذلك؛ لأنه يتخون ما عليه أي: ينقص؟ فقال: ما يبعد ذلك. والصحيح أنه معرب ويجمع على أخونة وخون\nقلت: ولا ينقل كراهة الضمة على الواو. وقال عياض: إنه المائدة ما لم يكن عليها طعام (^٣).\nفصل:\nوالسُّكُرَّجة: بضم السين والكاف وفتح الراء المشددة، ذكره ابن الجوزي عن شيخه أبي منصور اللغوي قال: وكان بعض أهل اللغة\n_________\n(^١) \"المتواري\" ص ٣٧٩.\n(^٢) \"مجمل اللغة\" ١/ ٣٠٧.\n(^٣) \"مشارق الأنوار\" ١/ ٢٤٨.","vol":"26","page":121},{"text":"يقول: الصواب: أسكرجة بالألف وفتح الراء، وهي فارسية معربة وترجمتها: مقرب الخل، وقد تكلمت بها العرب.\nقال أبو علي: فإن حقرته حذفت الجيم والراء فقلت: أسيكرة. وإن عوضت عن المحذوف قلت: أسيكيرة، وكذلك قياس التكسير إذا اضطر إليه. وزعم سيبويه أن بنات الخمسة لا تكسر إلا على استكراه، فإن جمع على غير التكسير ألحق الألف والياء وقياس ما رواه سيبويه في بريهم بريهيم وفي سكرجة سكيريجة، وما تقدم الوجه.\nوذكر عياض أنه بضم السين والكاف والراء وقال: كذا قيدناه، وكذا اقتصر عليه ابن التين وصوب ابن مكي فتح الراء قال: وهي قصاع صغار تؤكل فيها، ومنها صغيرة وكبيرة، فالكبيرة تحمل قدر ست أواقي وقيل: ما بين ثلاثين أوقية إلى أوقية. ومعنى ذَلِكَ أن العجم كانت تستعملها في الكواميخ وما أشبهها من الجوارشنات حول الموائد للتشهي والهضم.\nوقال الداودي: هي قصعة صغيرة مدهونة. قال صاحب \"المطالع\": رأيت لغيره أنها قصعة ذات قوائم من عود كمائدة صغيرة.\nفصل:\nقوله: (فبنى بصفية). وقال بعد: بنى بها. فيه: رد على من أنكر أن يقال: بنى بها، وإنما يقال: بنى عليها (^١).\nفصل:\nالنطاق: شريط تشد به المرأة وسطها يرفع ثيابها وترسل عليه إزارها، قاله القزاز. وقال ابن فارس: هو إزار فيه تكة تلبسه\n_________\n(^١) ورد في هامش الأصل: قال الجوهري: في \"صحاحه\": وبنى على أهله أي: زفها. والعامة تقول: بني بأهله وهو خطأ. انتهى.","vol":"26","page":122},{"text":"النساء (^١). وقال الهروي: هو أن تأخذ المرأة ثوبًا فتلبسه ثم تشد إزارها وسطها بحبل ترسل الأعلى على الأسفل. قال: وبه سميت أسماء ذلك؛ لأنها كانت تطارق نطاقًا. قال: وقيل: كان لها نطاقان، تلبس أحدهما وتحمل في الآخر الزاد لرسول الله - ﷺ - (^٢).\nفصل:\nوقول ابن الزبير: (وتلك شكاة ظاهر عنك عارها). هو عجز بيت لأبي ذؤيب الهذلي، وصدره: وعيرها الواشون أني أحبها. بعده:\nفإن أعتذر منها فإني مكذب … وإن تعتذر تردد عليك اعتذارها\nوهو من جملة قصيدته التي يرثي بها نسيبة بنت عبس بن الحارث الهزلي وأولها:\nهل الدهر إلا ليلها (^٣) ونهارها … وإلا طلوع الشمس ثم غيارها\nأبى القلب إلا أم عمرو وأصبحت … تحرق ناري بالشكاة ونارها\nوبعده: عندها. قال ابن قتيبة: لست أدري أخذ ابن الزبير هذا من قول أبي ذؤيب أو ابتدأه هو، وهي كلمة مقولة.\nوالشكاة: العيب والذم (^٤)، قال السكري: الشكاة: رفع الصوت بالقول القبيح.\nوقوله: (ظاهر عنك عارها). أي: مرتفع، ولم يعلق به، وأصل الظهور: الصعود على الشيء والارتفاع فوقه، ومنه: ﴿وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ﴾ [الزخرف: ٣٣] تقول: لا تعلق بك. وإليه ينتفي عنك.\n_________\n(^١) \"المجمل\" ٢/ ١٧٢ مادة (نطق).\n(^٢) \"غريب الحديث\" ٢/ ٣١.\n(^٣) في (غ): ليلة، وهو الصواب.\n(^٤) \"غريب الحديث\" لابن قتيبة ٢/ ٤٣٨.","vol":"26","page":123},{"text":"وهذا من قولهم: ظهر فلان فوق، أي: على عليه، تقول: سو عنك عارها، قال تعالى: ﴿فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ﴾ [الكهف: ٩٧] أي: يعلوا عليه. وقال ثعلب: أي: لا يلزمك عارها. وهذا جهل من أهل الشام كقول قوم لوط: ﴿أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ﴾ الآية [النمل: ٥٦].\nوقوله (يقول: إيهًا). قال ابن التين: كذا هو في سائر الروايات إيهًا.\nوذكر أبو سليمان أنه إنما هو إيهًا قال: ومعناه الاعتراف بما كانوا يقولون. والتقرير كذلك من قولهم تقول العرب في استدعاء القول من الإنسان إيها دابة. غير منون. والذي ذكره اللغويون، ثعلب فمن بعده: يقول الرجل إذا استزدته في الكلام: إيه. فإذا أمرته بقطعه: إيها، ذكره ابن فارس وغيره.\nوقوله: (شكاة). هو بكسر الشين في بعض الروايات وبالفتح في بعضها، وهو الصحيح، كما قاله ابن التين؛ لأنه مصدر شكا يشكو شكاة وشكاية وشكوًا، إذا أخبرت عنه بسر، ومعناه أنه لا عار فيه عليك.\nفصل:\n(وأضبًّا): هو جمع ضب، مثل: فلس وأفلس، وهو بفتح الهمزة، ولا وجه لمن ضمها. قال في \"العين\": الضب يكنى أبا حسل. وهو دويبة يشبه الورك، تأكله الأعراب، وتقول العرب: هو قاضي الطير والبهائم (^١).\nواحتجاج ابن عباس بيِّن، وهو حجة على من حرمه، ونقل عن مالك.\n_________\n(^١) \"العين\" ٧/ ١٤.","vol":"26","page":124},{"text":"وقوله: (أكلن على مائدة رسول الله - ﷺ -). فيه إثبات المائدة.\nوقول أنس: (ما أكل - ﵇ - على خوان قط). فيه مخالفة له لكنه لم يعلم وغيره علم.\nوالمائدة مأخوذة من قولهم مادتني أي: أطعمتني. وقال أبو عبيد: هي فاعلة بمعنى مفعولة ولا تسمى مائدة إلا حَتَّى يكون عليها طعام؛ وإلا فهي خوان. وقد ذكرناه عن عياض فيما سلف أيضًا.\nفصل:\nلا شك في إباحة المرفق، كما ترجم له، ولم يتركه الشارع إلا من باب الزهد وترك التنعم وإيثار ما عند الرب ﷻ، كما ترك كثيرًا مما كان مباحًا له، وكذلك الأكل على الخوان مباح أيضًا، وليس نفي أنس أكله على خوان وسميط رادًّا لمن قال: إنه أكل عليه، وإنه أكل شواء كما أسلفناه آنفًا. وكلٌ أخبر بما علم.\nوهذا ابن عباس يقول في الأضب: إنهن أكلن على مائدة رسول الله - ﷺ - فأثبت له مائدة، وقد أنزل الله المائدة على قوم عيسى - ﷺ - حين سألوه إياها.\nوأكل المرقق والشاة المسموطة داخل في قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ﴾ [الأعراف: ٣٢] فجميع الطيبات حلال أكلها، إلا أن يتركها تارك زهدًا وتواضعًا وشحًّا على طيباته في الآخرة أن ينتقصها في الدنيا، كما فعل عليه أفضل الصلاة والسلام، فذلك مباح له.\nفصل:\nمما ترجم البخاري على حديث الضب هذا باب: ما كان النبي - ﷺ -","vol":"26","page":125},{"text":"لا يأكل حَتَّى يسمى له، فيعلم ما هو (^١).\nوسبب سؤاله؛ لأن العرب كانت لا تعاف شيئًا من المآكل عندهم، فلذلك كان يسأل عنه قبل أكله.\nفصل:\nأم حفيد: - بالحاء المهملة- اسمها هزيلة بنت الحارث بن حزن بن البجير بن الهزم بن دويبة بن عبد الله بن هلال، أخي نمير وسواءة وربيعة بني كلاب وكعب ابني ربيعة بن عامر بن صعصعة، أخت أم المؤمنين ميمونة بنت الحارث لأبيها وأمها، وزوجها أعرابي من بني جعفر بن كلاب بن ربيعة بن عامر بن صعصعة، وأختها لأبويها لبابة الكبرى أم بني العباس، وأختهم لأبويهم أيضًا لبابة الصغرى أم خالد بن الوليد، وعصماء بنت الحارث، ولدت لأبي بن خلف الجمحي أبيًّا وخلفًا وعبد الرحمن.\nوقال ابن سعد: لبابة الصغرى اسمها عصماء. فإن صح فيحتمل أن يكون خلف عليها أبي بعد موت الوليد بن المغيرة.\nوعزة بنت الحارث كانت عند عبد الله بن مالك بن الهزم، فولدت له زيادًا وعبد الرحمن وبرزة، فولدت برزة يزيد بن الأصم عبد عمرو بن عدس بن معاوية بن عبادة بن البكاء ربيعة بن عامر بن صعصعة، قاله ابن سعد (^٢).\nوقال غيره: كانت عزة بنت الحارث عند زياد بن عبد الله بن مالك بن الهزم، فولدت له برزة. وفي رواية: أن برزة أخت عزة، وليس بشيء،\n_________\n(^١) سيأتي بعد بابين من هذا الباب.\n(^٢) \"الطبقات الكبرى\" ٨/ ٢٧٩ - ٢٨٠.","vol":"26","page":126},{"text":"هؤلاء أخوات ميمونة لأبيها وأمها، وأخواتها لأمها: أسماء بنت عميس الخثعمية أم بني جعفر، وأم محمد بن أبي بكر، وأم يحيى بن علي، مات صغيرًا، وسلمى بنت عميس، ولدت أمامة بنت حمزة بن عبد المطلب، زوجها رسول الله - ﷺ - سلمة بن أبي سلمة فتوفيا قبل أن يجتمعا.\nوقال - ﵇ -: \"هل جزيت سلمة\" حين زوجه إياها، وكان سلمة زوَّج النبيَّ أُمَّه أمَّ سلمة، ثم خلف على سلمى شداد بن أسامة بن الهادي، واسمه عمرو بن عبد الله بن جابر بن عتوارة بن عامر بن ليث بن بكر بن عبد مناة بن كنانة. فولدت له عبد الله وعبد الرحمن ابني شداد اتفقا على عبد الله أبي الوليد، قتل بدجيل سنة إحدى أو اثنتين وثمانين، وكان الهادي عمرو يوقد ناره ليلًا للأضياف ولمن يسلك الطريق ليلًا.\nوسلامة بنت عميس، ولدت أمية بنت عبد الله بن كعب بن عبد الله بن كعب بن منبه بن الحارث بن منبه بن الأوس الخثعمي.\nزوجها ابن خالتها عبد الله بن جعفر، فولدت له صالحًا وأسماء ولبابة بني عبد الله ابن جعفر بن أبي طالب، وأم اليسع هند بنت عوف بن زهير بن الحارث ابن حماطة الحميرية الجرشية، وقيل: الكنانية، ولعله بالحلف، وهي أكرم الناس أصهارًا، وبناتها ست أخوات لأبوين وتسع لأم.\nوقال علي بن عبد العزيز الجرجاني:\nالتشابه أن زينب بنت خزيمة الهلالية أم المؤمنين، أخت ميمونة لأمها هند.","vol":"26","page":127},{"text":"قال ابن عبد البر: لم أره لغيره (^١). قال الدمياطي: وكانت زينب قبل رسول الله - ﷺ - عند الطفيل بن الحارث بن المطلب، فطلقها، فتزوجها أخوه عبيدة، أخو بحينة ابنا الحارث، قتل عنها شهيدًا يوم بدر.\n_________\n(^١) \"الاستيعاب\" ٤/ ٤٠٩.","vol":"26","page":128},{"text":"<span data-type='title' id=toc-3292>٩ - باب السَّوِيقِ</span>\n٥٣٩٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ يَحْيَى، عَنْ بُشَيْرِ بْنِ يَسَارٍ، عَنْ سُوَيْدِ بْنِ النُّعْمَانِ أَنَّهُ أَخْبَرَهُ أَنَّهُمْ كَانُوا مَعَ النَّبِيِّ - ﷺ - بِالصَّهْبَاءِ -وَهْيَ على رَوْحَةٍ مِنْ خَيْبَرَ- فَحَضَرَتِ الصَّلَاةُ، فَدَعَا بِطَعَامٍ فَلَمْ يَجِدْهُ إِلاَّ سَوِيقًا، فَلَاكَ مِنْهُ، فَلُكْنَا مَعَهُ، ثُمَّ دَعَا بِمَاءٍ فَمَضْمَضَ، ثُمَّ صَلَّى وَصَلَّيْنَا، وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٩ - فتح ٩/ ٥٣٤].\nذكر فيه حديث سويد بن النعمان السالف (^١).\nوقوله: (فلاك منه). أي: مضغ، واللوك: إدارة الشيء في الفم، ولاكه يلوكه.\n_________\n(^١) سلف برقم (٥٣٨٤).","vol":"26","page":129},{"text":"<span data-type='title' id=toc-3293>١٠ - باب مَا كَانَ النَّبِيُّ - ﷺ - يَأْكُلُ حَتَّى يُسَمَّى لَهُ فَيَعْلَمُ مَا هُوَ</span>\n٥٣٩١ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ الأَنْصَاريُّ، أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ خَالِدَ بْنَ الْوَلِيدِ -الَّذِي يُقَالُ لَهُ: سَيْفُ اللهِ- أَخْبَرَهُ أَنَّهُ دَخَلَ مَعَ رَسُولِ اللهِ - ﷺ - عَلَى مَيْمُونَةَ -وَهْيَ خَالَتُهُ وَخَالَةُ ابْنِ عَبَّاسٍ- فَوَجَدَ عِنْدَهَا ضَبًّا مَحْنُوذًا، قَدِمَتْ بِهِ أُخْتُهَا حُفَيْدَةُ بِنْتُ الْحَارِثِ مِنْ نَجْدٍ، فَقَدَّمَتِ الضَّبَّ لِرَسُولِ اللهِ - ﷺ -، وَكَانَ قَلَّمَا يُقَدِّمُ يَدَهُ لِطَعَامٍ حَتَّى يُحَدَّثَ بِهِ وَيُسَمَّى لَهُ، فَأَهْوَى رَسُولُ اللهِ - ﷺ - يَدَهُ إِلَى الضَّبِّ، فَقَالَتِ امْرَأَةٌ مِنَ النِّسْوَةِ الْحُضُورِ: أَخْبِرْنَ رَسُولَ اللهِ - ﷺ - مَا قَدَّمْتُنَّ لَهُ، هُوَ الضَّبُّ يَا رَسُولَ اللهِ. فَرَفَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ عَنِ الضَّبِّ، فَقَالَ خَالِدُ بْنُ الْوَلِيدِ: أَحَرَامٌ الضَّبُّ يَا رَسُولَ اللهِ؟ قَالَ: «لَا، وَلَكِنْ لَمْ يَكُنْ بِأَرْضِ قَوْمِي فَأَجِدُنِي أَعَافُهُ». قَالَ خَالِدٌ: فَاجْتَرَرْتُهُ فَأَكَلْتُهُ وَرَسُولُ اللهِ - ﷺ - يَنْظُرُ إِلَيَّ. [٥٤٠٠، ٥٥٣٧ - مسلم: ١٩٤٦ - فتح: ٩/ ٥٣٤].\nذكر فيه حديث ابن عباس في الضب السالف (^١).\nوقد سلف التنبيه عليه، ووقع هنا: حفيدة بنت الحارث. والمحفوظ عند أهل النسب أنها أم حفيد هزيلة بنت الحارث. والمحنوذ: المشوي في حفير من الأرض، قاله الداودي ويقال لكل مشوي. وقال أبو الهيثم: أصله من حناذ الخيل، وهو أن يُظَاهر عليها جُلَّ فوق جُلَّ لتعرق تحتها. قال ابن عرفة: حنيذ: مشوي بالرصاف حَتَّى يتقطر عرقًا، يقال: حنذته الشمس والنار إذا شوياه قال ابن فارس: شواء حنيذ، أي: منضج محمر بالحجارة وتوضع عليه حَتَّى ينضج (^٢).\n_________\n(^١) قلت: هذا أول موضع للحديث ولم يسبق قبل ذلك.\n(^٢) \"مجمل اللغة\" ١/ ٢٥٣ - ٢٥٤.","vol":"26","page":130},{"text":"وقوله: (فقالت امرأة من النسوة الحضور). جاء به على معنى النسوة فنعت عليه، كقوله: ﴿مِنَ الشَّجَرِ الْأَخْضَرِ﴾.\nومعنى: \"أعافه\": أكرهه، وقيل: أتقذره. وفيه: تجنب أكل ما يعافه، ولم تجر بأكله عادته وإن كان حلالًا. وسيأتي اختلافهم في الذبائح.","vol":"26","page":131},{"text":"<span data-type='title' id=toc-3294>١١ - باب طَعَامُ الْوَاحِدِ يَكْفِي الاِثْنَيْنِ</span>\n٥٣٩٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ. وَحَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «طَعَامُ الاِثْنَيْنِ كَافِيِ الثَّلَاثَةِ، وَطَعَامُ الثَّلَاثَةِ كَافِيِ الأَرْبَعَةِ». [مسلم: ٢٠٥٨ - فتح ٩/ ٥٣٥].\nذكر فيه حديث أبي هريرة - ﵁ - أنه قال: قال رسول الله - ﷺ -: \"طَعَامُ الاثنَيْنِ كَافِي الثَّلَاثَةِ، وَطَعَامُ الثَّلَاَثةِ كَافِي الأَرْبَعَةِ\".\nوأخرجه مسلم والترمذي وقال: حسن صحيح، والنسائي (^١). ولفظ الترجمة أخرجه الترمذي من حديث جابر مرفوعًا: \"طعام الواحد يكفي الاثنين، وطعام الاثنين يكفي الأربعة، وطعام الأربعة يكفي الثمانية\".\nأخرجه عن ابن بشار، عن ابن مهدي، عن سفيان، عن الأعمش، عن أبي سفيان، عن جابر (^٢) قال الطرقي في كتابه: أظن أبا عيسى وَهِمَ في إسناده؛ لأنه كان ضرير البصر يملي حفظًا (^٣) قلت: قد أخرجه ابن سعد، عن أبي معاوية، عن الأعمش، وأخرجه مسلم، عن جماعة، عن أبي معاوية [به، و] (^٤) من طريق ابن جريج والثوري عن أبي\n_________\n(^١) مسلم (٢٠٥٨) كتاب الأشربة، باب فضيلة المواساة في الطعام القليل ..، والترمذي (١٨٢٠)، والنسائي في \"الكبرى\" ٤/ ١٧٨.\n(^٢) \"سنن الترمذي\" (١٨٢٠).\n(^٣) قال الحافظ في \"النكت الظراف\" ٢/ ١٩٤ - ١٩٥: رواية ابن مهدي لهذا الحديث إنما هي: عن سفيان عن أبي الزبير، عن جابر، كذلك أخرجها مسلم (٢٠٥٩/ ١٧٩) عن ابن المثنى عن ابن مهدي وكذلك أخرجها أحمد في \"مسنده\" ٣/ ٣٠١.\n(^٤) زيادة يقتضيها السياق لزامًا وبدونها ينقلب المعنى ولا يستقيم مع الأسانيد التي روى بها مسلم الحديث.","vol":"26","page":132},{"text":"الزبير عنه، وليس على شرط البخاري، وأورده ابن بطال من حديث ابن وهب عن ابن لهيعة، عن أبي الزبير، عن جابر مرفوعًا، فذكره كما سقناه (^١).\nوأما ابن المنير فقال: قد ورد حديث بلفظها لكن لم يوافق شرط البخاري فاستقرأ معناه على الجملة من هذا الحديث، ورأى أن ما أمكنه ترك الثلث أمكنه ترك النصف؛ لتقاربهما (^٢)، وكأنه رأى أبا سفيان وأبا الزبير ليسا على شرطه، وله طريق آخر واهٍ أخرجه ابن أبي عاصم من حديث سمرة بن جندب. قال أبو حاتم في \"علله\": حديث باطل (^٣). قال الترمذي: وفي الباب عن ابن عمر أيضًا (^٤).\nإذا تقرر فالمراد: أن ما يشبع منه اثنان يكفي ثلاثة، وما يشبع ثلاثة يكفي أربعة، وكذا في الاثنين مع الأربعة، والأربعة مع الثمانية. والكفاية ليست بالشبع والاستبطان، كما أنها ليست بالغنى والإكثار، ألا ترى قول أبي حازم: إذا كان ما يكفيك لا يغنيك فليس بشيء يغنيك. قيل: إنما ذَلِكَ؛ لاجتماع الأيدي؛ وكثرة ما يسمى الله عليه، فتعظم بركته، وإنما هذا التقوت كما سيأتي عن عمر قيل: معنى ذَلِكَ إذا كانت المواساة عظمت البركة.\nقال المهلب: والمراد بهذِه الأحاديث الحث على المكارمة في الأكل، والمواساة، والإيثار على النفس التي مدح الله تعالى به أصحاب نبيه بقوله: ﴿وَيُؤْثِرُونَ على أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ ولا يراد بها\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٧١.\n(^٢) \"المتواري\" ص ٣٧٨.\n(^٣) \"علل ابن أبي حاتم\" ٢/ ٥.\n(^٤) \"سنن الترمذي\" بعد حديث (١٨٢٠).","vol":"26","page":133},{"text":"معنى التساوي في الأكل والتشاح؛ لأن قوله - ﵇ -: \"كافي الثلاثة\". دليل على الأثرة التي كانوا يمتدحون بها والتقنع بالكفاية. وقد هم عمر - ﵁ - في سنة مجاعة، وهي عام الرمادة أن يجعل مع أهل كل بيت مثلهم، وقال: لن يهلك أحد عن نصف قوته (^١).\nقال ابن المنذر: وحديث الباب يدل على أنه يستحب الاجتماع على الطعام، وألا يأكل المرء وحده، فإن البركة في ذَلِكَ على ما جاء في حديث وحشي عن رسول الله - ﷺ - (^٢) وسيأتي في باب: من أدخل الضيفان عشرة عشرة، إن شاء الله.\nوقد ظهر أن المراد: الكفاية غير الشبع، فدعوى من قال: إن هذا ليس على طريق الخلاف لا يلتفت إليه، وكذا قول من قال: إنه إذا كان طعام الواحد يكفي الاثنين، صار طعام الاثنين كافيًا للأربع، وكذا هلم جرا؛ لأن المقصود إنما هو طعام يشبع الواحد، فهو كاف للاثنين، وكذا ما بعده.\n_________\n(^١) سبق تخريجه.\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٣٢.","vol":"26","page":134},{"text":"<span data-type='title' id=toc-3295>١٢ - باب الْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ</span>\n٥٣٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاقِدِ بْنِ مُحَمَّدٍ، عَنْ نَافِعٍ قَالَ: كَانَ ابْنُ عُمَرَ لَا يَأْكُلُ حَتَّى يُؤْتَى بِمِسْكِينٍ يَأْكُلُ مَعَهُ، فَأَدْخَلْتُ رَجُلًا يَأْكُلُ مَعَهُ فَأَكَلَ كَثِيرًا، فَقَالَ: يَا نَافِعُ، لَا تُدْخِلْ هَذَا عَلَيَّ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ، وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ». [٥٣٩٤، ٥٣٩٥ - مسلم: ٢٠٦١، ٢٠٦١ - فتح: ٩/ ٥٣٦].\n\n٥٣٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ الْمُؤْمِنَ يَأْكُلُ فِي مِعًى وَاحِدٍ، وَإِنَّ الْكَافِرَ -أَوِ الْمُنَافِقَ، فَلَا أَدْرِي أَيَّهُمَا قَالَ عُبَيْدُ اللهِ- يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ». [انظر: ٥٣٩٣ - مسلم: ٢٠٦٠ - فتح: ٩/ ٥٣٦]\nوَقَالَ ابن بُكَيْرٍ: حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - بِمِثلِهِ.\n\n٥٣٩٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: كَانَ أَبُو نَهِيكٍ رَجُلًا أَكُولًا، فَقَالَ لَهُ ابْنُ عُمَرَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ الْكَافِرَ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ». فَقَالَ: فَأَنَا أُومِنُ بِاللهِ وَرَسُولِهِ. [انظر: ٥٣٩٣ - مسلم: ٢٠٦٠، ٢٠٦١ - فتح: ٩/ ٥٣٦].\n\n٥٣٩٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَأْكُلُ الْمُسْلِمُ فِي مِعًى وَاحِدٍ، وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ». [انظر: ٥٣٩٧ - مسلم: ٢٠٦٢، ٢٠٦٣ - فتح: ٩/ ٥٣٦].\n\n٥٣٩٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَجُلًا كَانَ يَأْكُلُ أَكْلًا كَثِيرًا، فَأَسْلَمَ فَكَانَ يَأْكُلُ أَكْلًا قَلِيلًا، فَذُكِرَ ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَقَالَ: «إِنَّ الْمُؤْمِنَ يَأْكُلُ فِي مِعًى وَاحِدٍ، وَالْكَافِرَ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ». [انظر: ٥٣٩٦ - مسلم: ٢٠٦٢، ٢٠٦٣ - فتح: ٩/ ٥٣٦].","vol":"26","page":135},{"text":"ذكر فيه أحاديث:\nأحدها:\nحديث وَاقِدِ بْنِ مُحمدٍ، عَنْ نَافِعٍ قَالَ: كَانَ ابن عُمَرَ لَا يَأْكُلُ حَتَّى يُؤْتَى بِمِسْكِينٍ يَأْكُلُ مَعَهُ، فَأَدْخَلْتُ رَجُلًا يَأْكُلُ مَعَهُ فَأَكَلَ كَثِيرًا، فَقَالَ: يَا نَافِعُ، لَا تُدْخِلْ هذا عَلَيَّ، سَمِعْتُ رسول الله - ﷺ - يَقُولُ: \"الْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ، وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ\". وواقد هذا هو ابن محمد بن يزيد بن عبد الله بن عمر، وأخرجه مسلم أيضًا (^١).\nثانيها:\nعنه أيضًا: قَالَ: قال: رَسُولُ اللهِ - ﷺ -: \"إِنَّ المؤْمِنَ يَأْكُلُ فِي مِعًى وَاحِدٍ، وَإِنَّ الكَافِرَ -أَوِ المُنَافِقَ، فَلَا أَدْرِي أَيَّهُمَا قَالَ عُبَيْدُ اللهِ يعني الراوي عن نافع- يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ\". وأخرجه مسلم أيضًا (^٢).\nثالثها:\nقال: وَقَالَ ابن بُكَيْرٍ: ثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ ﵄ عَنِ النَّبِيِّ - ﷺ - مِثْلِهِ. ويأتي\nرابعها:\nحديث سفيان عن عمر -وهو ابن دينار-قَالَ: كَانَ أَبُو نَهِيكٍ رَجُلًا أَكُولًا، فَقَالَ لَهُ ابن عُمَرَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ الكَافِرَ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ\". فَقَالَ: فَأَنَا أُومِنُ باللهِ وَرَسُولِهِ. وهذِه الأربعة كلها راجعة إلى ابن عمر.\n_________\n(^١) مسلم (٢٠٦١) كتاب الأشربة، باب المؤمن يأكل في معى واحد والكافر يأكل في سبعة أمعاء.\n(^٢) مسلم (٢٠٦٠).","vol":"26","page":136},{"text":"خامسها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَجُلًا كَانَ يَأْكُلُ أَكْلًا كَثِيرًا، فَأَسْلَمَ فَكَانَ يَأْكُلُ أَكْلًا قَلِيلًا، فَذُكِرَ ذَلِكَ لرسول الله - ﷺ -، فَقَالَ: \"إِنَّ المُؤْمِنَ .. \" الحديث. وأخرجه النسائي وابن ماجه (^١)، وأبو حازم (^٢): سليمان مولى عزة.\nوعدي: هو ابن أبان بن ثابت، أخو يزيد، شهدا أحدًا، ابنا قيس بن الخطيم، واسمه ثابت بن عدي بن عمرو بن سواد بن ظفر، وقيل عدي أخو الخطيم، ابنا عمرو، وأعمامه عمرو ومحمد ويزيد، أولاد ثابت بن قيس بن الخطيم، قتلوا يوم الحرة، وقيل: أخوهم أبان والد عدي بأرض الروم مع سلمة سنة مسيلمة الأولى، قتل قيس والخطيم وعدي في الجاهلية، وقتل يزيد بن قيس يوم جسر أبي عبيد. وقد روى عدي بن ثابت، عن أبيه، عن جده ثابت ولا ينسب إلا إليه، ومن ولده محمود ابن محمد بن محمود بن عدي بن أبان بن ثابت.\nروى عنه ابن أبي الدنيا مات عدي سنة خمس عشرة ومائة (^٣)، وكان إمام مسجد الشيعة بالكوفة، وقاضيهم (^٤) بالكوفة، وقد اتفقا على الاحتجاج به.\n_________\n(^١) \"سنن ابن ماجه\" (٣٢٥٦) و\"السنن الكبرى\" ٤/ ١٧٨.\n(^٢) ورد في هامش الأصل: لم يذكر شيخنا أبا حازم أولًا، وكان من حقه أن يقول: حديث أبي حازم عن أبي هريرة يحسن ما ذكره، بل ينبغي أن يقول: حديث عدي بن ثابت، عن أبي حازم، عن أبي هريرة.\n(^٣) ورد في هامش الأصل: في \"الكاشف\" و\"التهذيب\" سنة ست عشرة ومائة.\n(^٤) ورد في هامش الأصل: في كلام شيخنا: وقاضيهم، ولكن رأيته في \"الكاشف\" كانت وقاضيهم فأصلحت على وقاصهم. وكذا في نسختي من \"التهذيب\" فليحرر.","vol":"26","page":137},{"text":"والتعليق عن ابن بكير قال الإسماعيلي: ذكره البخاري بلا خبر، ثم ساقه من حديث يونس بن عبد الأعلى عن عبد الله بن وهب، أخبرني مالك وغير واحد أن نافعًا حدثهم فذكره. وساقه أبو نعيم من حديث يحيى بن بكير، ثَنَا مالك فذكره.\nولهذا الحديث طرق: أخرجه مسلم من حديث أبي موسى وجابر بن عبد الله (^١)، وأخرجه الترمذي من حديث عبد الله بن عمر (^٢)، وأخرجه ابن أبي شيبة من حديث الأعمش قال: أظن أبا خالد الوالبي ذكره عن ميمونة مرفوعًا. ومن حديث جهجاه الغفاري مرفوعًا (^٣).\nوأخرجه ابن أبي عاصم في كتاب \"الأطعمة\" من حديث ابن مسعود وأبي سعيد وأبي بصرة الغفاري، وفي \"مسند الإِمام أحمد\" من حديث محمد بن معن بن محمد بن نضلة بن عمرو الغفاري، عن أبيه معن، عن أبيه نضلة مرفوعًا به (^٤). وأخرجه أبو حاتم من حديث أبي الزبير عن جابر عن عمر مرفوعًا (^٥).\n_________\n(^١) مسلم (٢٠٦١) من حديث جابر، (٢٠٦٢) من حديث أبي موسى.\n(^٢) \"سنن الترمذي\" (١٨١٨).\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ١٤٢.\n(^٤) \"مسند أحمد\" ٤/ ٣٣٦ وفيه عن محمد بن معن بن محمد بن معن بن نضلة بن عمرو، وما ذكر المصنف سقط منه معن الجد وعليه لا يستقيم السند.\nوانظر ترجمته في \"التاريخ الكبير\" ١/ ٢٢٩، \"الجرح والتعديل\" ٨/ ٩٩ و\"الثقات\" ٧/ ٤١٢ و\"تعجيل المنفعة\" ٢/ ٢٠٩ (٩٧٤).\n(^٥) \"علل ابن أبي حاتم\" ٢/ ٢١ ومن طريقه ابن عدي في \"الكامل\" ٢/ ٥٤ ووقع فيه عن [جابر، عن ابن عمر] بدلًا من [عن جابر عن عمر] وقال أبو زرعة في \"العلل\": وهم فيه أشعث -وكان كوفيًّا- شيخ صالح الحديث، والحديث حديث ابن مهدي الذي رواه سفيان عن أبي الزبير عن جابر وابن عمر عن النبي - ﷺ -.","vol":"26","page":138},{"text":"إذا تقرر ذَلِكَ: فاختلف في الرجل المقول فيه هذا من هو، على أقوال:\nأحدها: نضلة هذا، وأخرجه الكجي في \"سننه\" كذلك. ثانيها: بصرة بن أبي بصرة. ثالثها: ثمامة بن أثال. رابعها: جهجاه الغفاري.\nوهذان حكاهما ابن بطال (^١) قال أبو عمر: شرب حلاب سبع شياه، فلما أسلم لم يستتم حلاب شاة واحدة (^٢).\nوقال أبو عبيد وغيره: هذا خاص في رجل واحد قدم على رسول الله - ﷺ - لأنا قد نجد مسلمًا أكثر أكلًا من الكافر (^٣).\nوقيل: إئه تمثيل، فأراد - ﵇ -: أن الكافر إنما همته وسعياته في ذَلِكَ ما يدخل جوفه، والمؤمن وهب الله له القناعة، وأكثر همه دينه، وهو متوكل على ربه في رزقه.\nوقيل: أراد أن المؤمن يسمي فيكون فيه البركة، فيكفيه ما لا يكفي الكافر، فإن قلت: من المؤمنين من هو أكثر أكلًا من الكافر قيل: لو كان المؤمن الأكول كافرًا كان أكثر لأكله، ولو كان الكافر القليل الأكل مؤمنًا لنقص أكله بعد إيمانه.\nوقال الداودي: إنه على التمثيل أو التقليل أو التكثير؛ لقوله: \"إن أبا جهم لا يضع عصاه عن عاتقه\" قال الخطابي: وليس وجه الحديث أن كل من كان أكولًا ناقص الإسلام، فقد ذكر عن غير واحد من أفاضل السلف الأكل الكثير فلم يكن ذَلِكَ نقصًا من إيمانهم (^٤)،\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٧٢.\n(^٢) \"الاستيعاب\" ١/ ٣٣٣ (٣٦٠).\n(^٣) \"غريب الحديث\" ١/ ٣٨٧.\n(^٤) \"أعلام الحديث\" ٣/ ٢٠٤٥.","vol":"26","page":139},{"text":"وقيل: هو مثل أن المؤمن يأكل الحلال والكافر يأكل الحرام. وما قدر عليه.\nفهذِه خمسة أقوال، وقيل: الناس في الأكل على ثلاث طبقات:\nطائفة يأكلون كل مطعوم من حاجة أو غير حاجة، وهذا فعل الحمير؛ لقوله تعالى: ﴿وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ﴾ وقوله: ﴿وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا (١٩)﴾\nوطائفة يأكلون إذا جاعوا، فإذا ارتفع الجوع أمسكوا، وهذِه عادة المقتصدين (^١) والمتناسكين في الشمائل والأخلاق.\nوطائفة يتجوعون يقصدون بذلك قمع شهوة النفس، ولا يأكلون إلا عند الضرورة وقدر ما يكسر شدة الجوع، وهذِه عادة الأبرار وشمائل الصالحين والأخيار (^٢).\nوالسؤال السالف، إنا نجد مؤمنًا كثير الأكل كأبي نهيك وغيره، ونجد غيره كافرًا قليل الأكل؟\nأجاب ابن بطال عنه بأنه - ﵇ - أراد بقوله: \"المؤمن يأكل في معى واحد\" المؤمن التام الإيمان، من حسن إسلامه وكمل إيمانه، تفكر في خلق الله له وفيما يصير إليه من الموت وما بعده، فيمنعه الخوف والإشفاق من تلك الأهوال من استيفاء شهواته.\nوقد روي هذا المعنى عن رسول الله - ﷺ - من حديث أبي أمامة مرفوعًا: \"عليكم بقلة الأكل؛ تعرفون في الآخرة، فمن كثر تفكره قل طُعمه، وكلَّ لسانه، ومن قل تفكره كثر طُعمه، وعظم ذنبه وقسا قلبه،\n_________\n(^١) كلمة غير واضحة بالأصول، والمثبت من \"أعلام الحديث\" للخطابي ٣/ ٢٠٤٧.\n(^٢) \"أعلام الحديث\" ٣/ ٢٠٤٦ - ٢٠٤٧.","vol":"26","page":140},{"text":"والقلب القاسي بعيد من الله\" (^١).\nفأخبر أن من تفكر فيما ينبغي له التفكر فيه من قرب أجله، وما يصير إليه في معاده قل طعمه وكل لسانه وحق له ذَلِكَ.\nوفيه: الحض على التقلل من الدنيا والزهد فيها والقناعة بالبلغة؛ ألا ترى قوله: \"إن هذا المال خضرة حلوة فمن أخذه بسخاوة نفس بورك له فيه، ومن أخذه بإشراف نفس كان كالذي يأكل ولا يشبع\" (^٢).\nفدل هذا المعنى الذي وصفه الشارع أنه يأكل في مِعى واحد، وهو التام الإيمان المقتصد في مطعمه وملبسه، الذي قبل وصية نبيه وأخذ المال بسخاوة نفس، فبورك له فيه واستراح من دواء (^٣) الحرص.\nفإن قلت: فكيف بما روي عن عمر - ﵁ - أنه يأكل صاع تمر حَتَّى يتبع حشفة ولا أتم من إيمانه؟\nقلت: من علم سيرة عمر - ﵁ -، وتقلله في مطعمه وملبسه لم يعترض بهذا، ولم يتوهم أن قوت عمر كان كل يوم صاع تمر؛ لأنه كان من التقلل في مطعمه وملبسه في أبعد الغايات، وكان أشد الناس اقتداءً\n_________\n(^١) رواه البيهقي في \"الشعب\" ٥/ ١٥١، ابن الجوزي في \"الموضوعات\" ٣/ ٢١٩ مطولًا ورواه الحاكم مختصرًا ١/ ٢٨ وسكت عنه، وقال الذهبي في \"التلخيص\": ساقه من طريق ضعيف وسقط نصف السند من النسخة وقال البيهقي عقب ذكره للحديث: ويشبه أن يكون من كلام بعض الرواة فألحق بالحديث والله أعلم. وقال ابن الجوزي: لا يصح عن رسول الله - ﷺ - وأعله بإسماعيل بن عياش.\nوقال الألباني في \"الضعيفة\" (٩٠): موضوع.\n(^٢) سلف برقم (١٤٧٢) كتاب الزكاة، باب الاستعفاف عن المسألة من حديث حكيم ابن حزام.\n(^٣) كذا بالأصول ولعلها (داء).","vol":"26","page":141},{"text":"برسول الله - ﷺ - في سيرته، وإنما كان عمر يأكل الصاع في بعض الأوقات إذا بلغ منه الجوع وألمه، فكثيرًا كان يجوع نفسه، ولا يبلغ من الأكل نهمته.\nوقد كانت العرب في الجاهلية تمتدح بقلة الأكل وتذم كثرته قال الشاعر:\nيكفيه فلذة كبدٍ إن ألمَّ بها … من السواد يروي شربه الغمر\nوقالت أم زرع في ابن أبي زرع: ويشبعه ذراع الجفرة. وقال حاتم الطائي: يذم بكثرة الأكل:\nفإنك إن أعطيت بطنك سؤله … وفرجك نالا منتهى الذم أجمعا\nوقد شبه الله أكل الكفار بأكل البهائم فقال: ﴿وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ﴾ أي: أنهم يأكلون بالشره والنهم كالأنعام؛ لأنهم جهال، وذلك أن الأكل ضربان: أكل نهمة، وأكل حكمة، فأكل النهمة للشهوة فقط وأكل الحكمة للشهوة والمصلحة (^١).\nوذكر القرطبي فيه أقوالًا:\nأحدها: أكل المؤمن إذا نُسب [إلى]، (^٢) كافر سُبْعًا.\nثانيها: المراد الصفات السبع، وهي: الحرص، والشره، وطول الأمل، والطمع، وسوء [الطبع] (^٣) وحب السمن، والحسد.\nوقيل: شهوات الطعام سبع: شهوة الطبع، والنفس، والعين، والفم، والأذن، وأن لا يعيبوا الجوع، وهي الضرورة التي بها يأكل\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٧٢ - ٤٧٤.\n(^٢) غير موجودة بالأصل، والمثبت من \"المفهم\".\n(^٣) في الأصل: الطمع، والمثبت من \"المفهم\".","vol":"26","page":142},{"text":"المؤمن. وقيل: إنه كان في كافر مخصوص، وهو الذي شرب حلاب الشياه السبع (^١). وهذا سلف.\nقال الطحاوي في \"بيان مشكله\": ولم يكن للحديث عندنا غير هذا الوجه، وأن الحديث خرج مخرج المعرفة، وما خرج مخرج المعرفة لم يبعد من قصده إليه إلى من سواه، إلا أن يكون فيه دلالة تدل على المقصد إلى ما هو أكثر من الواحد، فيصرف إلى ذَلِكَ.\nويرجع حكمه إلى حكم النكرة. وسمعت ابن أبي عمران يقول قد كان قوم حملوا هذا الحديث على الرغبة في الدنيا كما تقول: فلان يأكل الدنيا أكلًا، أي: يرغب فيها ويحرص عليها، فالمؤمن يأكل في معى واحدٍ، لزهادته في الدنيا، والكافر في سبعة أمعاء؛ لرغبته فيها (^٢).\nولم يجعلوا ذَلِكَ على الطعام قالوا: وقد رأينا مؤمنًا أكثر طعامًا من كفار، ولو تأول ذَلِكَ على الطعام استحال معنى الحديث، قال القرطبي: وقيل: إنه قاله على سبيل التمثيل أراد أن نهمته وسعايته ما يدخله جوفه، والمؤمن وهب الله له القناعة والتوكل عليه في رزقه.\nوقيل: أراد أن المؤمن يسمي الله تعالى على طعامه، فلا يشاركه الشيطان، فتكون البركة فيه، فيكفيه ما لا يكفي الكافر. وعند أهل التشريح: لكل إنسان سبعة أمعاء: المعدة، وثلاثة رقاق متصلة بها، ثم ثلاثة غلاظ، فالكافر لشرهه لا يكفيه إلا ملؤها كلها، والمؤمن لاقتصاره وتسميته يشبعه ملء أحدها.\n_________\n(^١) \"المفهم\" ٥/ ٣٤٢ - ٣٤٣.\n(^٢) \"شرح مشكل الآثار\" ٥/ ٢٥٨.","vol":"26","page":143},{"text":"وقال النووي: لا يلزم أن يكون كل واحد من السبعة مثل معى المؤمن قال - ﵇ -: \"حسب المؤمن لقيمات يقمن صلبه\" (^١) وفي \"ربيع الأبرار\": كان علي - ﵁ - يفطر ليلة عند الحسن وليلة عند الحسين وليلة عند ابن جعفر، ولا يزيد على لقمتين أو ثلاث، قيل له فقال: إنما هي أيام قلائل ويأتي أمر الله. وكان يقول:\nفإنك مهما تعطِ بطنك سؤله .. البيت.\nفصل:\nالمعى: مقصور، مثل أنا، وتثنيته معيان، وذكر أبو حاتم السجستاني في كتاب \"التذكير والتأنيث\" أنه مذكر مقصور، وجاء به القطامي الشاعر جمعًا، كما قال تعالى: ﴿يُخْرِجُكُمْ طِفْلًا﴾ ولم يقل: أطفالًا، فقال:\nكان نسوع رحلي حين ضمت … حوالب غررًا ومِعًا جياعًا.\nوكان الوجه جائعًا. ولم أسمع أحدًا يؤنث المعى، وقد رواه من لا يوثق به، والهاء في سبعة تدل على التذكير في الواحد، ولم أسمع معى واحد ممن أثق به.\n_________\n(^١) \"مسلم بشرح النووي\" ١٤/ ٢٥.","vol":"26","page":144},{"text":"<span data-type='title' id=toc-3296>١٣ - باب الأَكْلِ مُتَّكِئًا</span>\n٥٣٩٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مِسْعَرٌ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، سَمِعْتُ أَبَا جُحَيْفَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا آكُلُ مُتَّكِئًا». [٥٣٩٩ - فتح ٩/ ٥٤٠]\n\n٥٣٩٩ - حَدَّثَنِي عُثْمَانُ بْنُ أَبِي شَيْبَةَ، أَخْبَرَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، عَنْ أَبِي جُحَيْفَةَ قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ لِرَجُلٍ عِنْدَهُ: «لَا آكُلُ وَأَنَا مُتَّكِئٌ». [انظر: ٥٣٨٩ - فتح: ٩/ ٥٤٠]\nحدثنا أَبُو نُعَيْمٍ، ثَنَا مِسْعَرٌ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، قال سَمِعْتُ أَبَا جُحَيْفَةَ - ﵁ - قال: قَالَ النبي - ﷺ -: \"لَا آكُلُ مُتَّكِئًا\".\nحدثنا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، ثنا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ عَلِيِّ بْنِ الأَقْمَرِ، عَنْ أَبِي جُحَيْفَةَ واسمه وهب بن عبد الله قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ لِرَجُلٍ عِنْدَهُ: \"لَا آكُلُ وَأَنَا مُتَّكِئٌ\".\nهذا الحديث من أفراده. وأخرجه الأربعة (^١)، وقال الترمذي: حسن صحيح لا نعرفه إلا من حديث علي بن الأقمر.\nوروى محمد بن عيسى الطباع، عن أبي عوانة، عن رقية بن مصقلة، عن علي بن الأقمر، عن عون بن أبي جحيفة، عن أبيه قال: قال النبي - ﷺ - فذكره (^٢). فأدخل بين علي وأبي جحيفة عونًا، فيحمل على أنه سمعه من عون مرة ومرة من أبي جحيفة؛ لتصريحه في رواية البخاري بالسماع، فرواه مرة بعلو ومرة بنزول، وعون ثقة.\n_________\n(^١) أبو داود (٣٧٦٩) والترمذي (١٨٣٠)، ورواه النسائي في \"الكبرى\" ٤/ ١٧٧ وابن ماجه (٣٢٥٢).\n(^٢) رواه الطبراني في \"الأوسط\" ٤/ ٨٨ - ٨٩ وقال: لم يدخل في هذا الحديث بين\nعلي بن الأقمر وبين أبي جحيفة: عون بن أبي جحيفة إلا محمد بن عيسى الطباع.","vol":"26","page":145},{"text":"وفي الباب أيضًا عن عبد الله بن عمرو أخرجه أبو داود من حديث ثابت البناني عن شعيب، بن عبد الله بن عمرو، وعن أبيه قال: ما رئي رسول الله - ﷺ - يأكل متكئًا قط (^١). كذا قال شعيب بن عبد الله -نسبة إلى جده- ولولا هذا لكان الحديث مرسلًا؛ لأن أباه لا صحبة له، ولما رواه ابن أبي عاصم قال أبوه عبد الله بن عمرو: فلا أدري: هل هو من قوله أو من قول الراوي عن شعيب؟\nولما ذكره ابن شاهين في كتابه قال: صحيح. وهو ناسخ للأكل متكئًا (^٢).\nوفي الباب أيضًا عن أبي الدرداء أخرجه ابن شاهين في كتابه مرفوعًا: \"لا آكل متكئًا\". وأخرجه عن ابن مسعود أيضًا ثم قال: هذا الحديث إن كان محفوظًا، وإلا فهو منكر. قال ابن شاهين: وقد كان أكل متكئًا ثم نهى عنه (^٣).\nوذكر عن عطاء بن يسار أن جبريل رأى النبي - ﷺ - يأكل متكئًا فنهاه. وعن أنس - ﵁ - لما نهاه جبريل ما رأيته متكئًا بعد.\nقال ابن شاهين: والتشديد في هذا على وجه الاختيار منه لا على وجه التحريم، وآدابه أولى أن تتبع، وما تركه فلا خير فيه. وقد رخص في الأكل متكئًا (^٤).\nوفي النسائي من حديث بقية بن الوليد، عن الزبيدي، عن الزهري، عن محمد بن عبد الله بن عباس، قال: كان ابن عباس يحدث أن الله\n_________\n(^١) \"سنن أبي داود\" (٣٧٧٠).\n(^٢) \"ناسخ الحديث ومنسوخه\" لابن شاهين ١/ ٤٢٦.\n(^٣) المصدر السابق ١/ ٤٢٤ - ٤٢٥.\n(^٤) \"ناسخ الحديث ومنسوخه\" لابن شاهين ١/ ٤٧٦.","vol":"26","page":146},{"text":"تعالى أرسل إلى نبيه ملكًا من الملائكة مع جبريل. قال: إن لله يخيرك بين أن تكون عبدًا نبيًّا، وبين أن تكون عبدًا ملكًا. فقال: \"لا، بل أكون عبدًا نبيًّا\" فما أكل بعد تلك الكلمة طعامًا متكئًا (^١).\nكذا قال: محمد بن عبد الله -نسبة إلى جدَّه- وإنما هو محمد بن علي بن عبد الله بن عباس. وإن كان البخاري ذكره فيمن اسمه محمد بن عبد الله؛ لأن جماعة ذكروه كالأول. ولابن أبي شيبة من حديث مجاهد بن جبر قال: ما أكل رسول الله - ﷺ - متكئًا إلا مرة قال: \"اللهم إني عبدك ورسولك\" (^٢).\nوهذا فيه إشارة إلى ترسيخ حديث ابن عباس السالف، فإن قلت: فقد روي عن ابن عباس أنه كان يأكل متكئًا. قلت: إسناده ضعيف، أخرجه ابن أبي شيبة من حديث يزيد بن أبي زياد، أخبرني من رأى ابن عباس يأكل متكئًا.\nوروى ابن أبي شيبة، عن هشيم، عن حصين بن عبد الرحمن أن خالد بن الوليد دعا بغدائه فتغدى، وهو متكئ.\nوعن عطاء قال: إن (كنا) (^٣) لنأكل ونحن متكئون. وقال أبو هلال: رأيت ابن سيرين يأكل متكئًا. وقد سألت عبيدة عن الأكل متكئًا. (قال) (^٤): متكئًا. وقال النخعي: كانوا يكرهون أن يأكلوا تكاة، مخافة أن تعظم بطونهم (^٥).\n_________\n(^١) \"السنن الكبرى\" ٤/ ١٧١.\n(^٢) \"المصنف\" ٥/ ١٣٩.\n(^٣) من (غ).\n(^٤) كذا بالأصل، وفي \"المصنف\": فأكل.\n(^٥) المصدر السابق.","vol":"26","page":147},{"text":"وفي \"علل ابن أبي حاتم\" من حديث عبد الله بن السائب بن خباب، عن أبيه، عن جده: رأيت رسول الله - ﷺ - يأكل قديدًا متكئًا. ثم قال عن أبيه: هذا حديث باطل (^١).\nإذا تقرر ذَلِكَ: فإنما فعل الشارع ذَلِكَ؛ تواضعًا لله وتذللًا له، وقد بين هذا الحديث السالف، وبينه أيوب في حديثه عن الزهري أنه - ﵇ - أتاه ملك لم يأته قبل تلك المرة ولا بعدها فقال: إن ربك يخيرك بين أن تكون عبدًا نبيًّا أو ملكًا نبيًّا. فنظر إلى جبريل كالمستشير فأومأ إليه أن (تواضع) (^٢)، فقال: \"بل عبدًا نبيًّا\" فما أكل متكئًا (^٣).\nوقال مجاهد: لم يأكل النبي - ﷺ - متكئًا قط إلا مرة ففزع فجلس فقال: \"اللهم إنى عبدك ورسولك\". ومن أكل متكئًا فلم يأتِ حرامًا، وإنما يكره ذَلِكَ؛ لأنه خلاف التواضع الذي اختاره الله لأنبيائه، وصفوته من خلقه، وقد أجاز ابن سيرين والزهري الأكل متكئًا (^٤).\nوقال ابن التين: قيل: كره؛ لأنه فعل المكثرين. وقيل: لأنه فعل مكثر أكله فنصب الموائد ويكثر الألوان، كأنه - ﵇ - قال: أنا لا أفعل ذَلِكَ، لكني آكل العُلقة وأجتزئ باليسير، فأقعد له مستوفرًا وأقوم عنه مستعجلًا. وصرح ابن حزم بكراهة الأكل متكئًا فقال: نكرهه متكئًا، ولا نكرهه منبطحًا على البطن، وليس شيء من ذَلِكَ حرامًا؛ لأنه لم يأتِ نهي عن شيء من ذلك، وما لم يتصل بنا تحريمه فهو حلال،\n_________\n(^١) \"علل ابن أبي حاتم\" ٢/ ١٨ - ١٩.\n(^٢) في الأصل: (تراجع)، والمثبت من مصادر التخريج.\n(^٣) ذكره ابن بطال في \"شرحه\" ٩/ ٤٧٤ ورواه النسائي في \"الكبرى\" ٤/ ١٧١، والبيهقي ٧/ ٤٩ من طريق الزبيدي عن الزهري به.\n(^٤) انظر: \"شرح ابن بطال\" ٩/ ٤٧٤ - ٤٧٥.","vol":"26","page":148},{"text":"وقد روى أبو داود حديثًا قال فيه: إنه منكر؛ أنه - ﵇ - نهى أن يأكل الرجل منبطحًا على بطنه (^١).\nوعند ابن عدي من طريق مرسلة: زجر النبي - ﷺ - أن يعتمد الرجل على يده اليسرى عند الأكل، قال مالك: هو نوع من الاتكاء (^٢).\nولأبي داود أنه - ﵇ - جثى على الطعام فقال له آخر: ما هذِه الجلسة؟ فقال: \"إن الله جعلني عبدًا كريمًا ولم يجعلني جبارًا عنيدًا\" (^٣).\nفصل:\nالمراد بالمتكئ في الحديث المعتمد على الوِطاءِ الذي تحته، وكل من استوى قاعدًا على وطاءٍ فهو متكئ كأنه أرخى مقعدته وشدها بالقعود على الوطاء الذي تحته، معناه: إذا أكلت لم أقعد متكئًا. فعل من يريد الاستكثار منه، ولكني آكل بلغة فيكون قعودي مستوفرًا.\nوفي الحديث: كان يأكل وهو مقع (^٤)، أي: كأنه يجلس على وركه غير متمكن. وهو الاحتفاز والاستنفزاز، وذكر بعضهم أن الاتكاء هو أن يتكئ على أحد جانبيه، وهو فعل المتجبرين، وإنه يمنع نزول الطعام كما ينبغي.\n_________\n(^١) \"المحلى\" ٧/ ٤٣٥، والحديث عند أبي داود (٣٧٧٤) وقال الألباني في \"الإرواء\" (١٩٨٢): منكر.\n(^٢) انظر: \"المنتقى\" ٧/ ٢٥٠.\n(^٣) \"سنن أبي داود\" (٣٧٧٣) وصحح الألباني إسناده في \"الإرواء\" (١٩٦٦).\n(^٤) رواه أبو داود (٣٧٧١) وأحمد ٣/ ١٨٠، والنسائي في \"الكبرى\" ٤/ ١٧١ من حديث أنس بن مالك.","vol":"26","page":149},{"text":"<span data-type='title' id=toc-3297>١٤ - باب الشِّوَاءِ</span>\nوَقَوْلِ اللهِ تَعَالَى (جَاءَ بِعِجْلٍ حَنِيذٍ) أَيْ: مَشْوِيٍّ.\n\n٥٤٠٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ خَالِدِ بْنِ الْوَلِيدِ قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِضَبٍّ مَشْوِيٍّ، فَأَهْوَى إِلَيْهِ لِيَأْكُلَ، فَقِيلَ لَهُ: إِنَّهُ ضَبٌّ. فَأَمْسَكَ يَدَهُ، فَقَالَ خَالِدٌ: أَحَرَامٌ هُوَ؟ قَالَ: «لَا، وَلَكِنَّهُ لَا يَكُونُ بِأَرْضِ قَوْمِي، فَأَجِدُنِى أَعَافُهُ». فَأَكَلَ خَالِدٌ وَرَسُولُ اللهِ - ﷺ - يَنْظُرُ.\nقَالَ مَالِكٌ، عَنِ ابْنِ شِهَابٍ: بِضَبٍّ مَحْنُوذٍ. [انظر: ٥٣٩١ - مسلم: ١٩٤٦ - فتح: ٩/ ٥٤٢]\nثم ذكر حديث الضب من طريق ابن عباس عن خالد بن الوليد ففي لفظ: بضب مشوي. وفي آخر: محنوذ.\nقال صاحب \"العين\": حنذت اللحم أحنذه حنذًا، إذا شويته بالحجارة المسخنة واللحم حنيذ ومحنوذ (^١)، والشمس تحنذ أيضًا.\nوالحديث ظاهر لما ترجم له وهو جواز أكل الشواء؛ لأنه - ﵇ - أهوى ليأكل منه، لو كان مما لا يتقزز أكله غير الضب.\n_________\n(^١) \"العين\" ٣/ ٢٠١.","vol":"26","page":150},{"text":"<span data-type='title' id=toc-3298>١٥ - باب الْخَزِيرَةِ</span>\nوَقَالَ النَّضْرُ: الْخَزِيرَةُ مِنَ النُّخَالَةِ، وَالْحَرِيرَةُ مِنَ اللَّبَنِ.\n\n٥٤٠١ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ الأَنْصَاريُّ، أَنَّ عِتْبَانَ بْنَ مَالِكٍ -وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مِمَّنْ شَهِدَ بَدْرًا مِنَ الأَنْصَارِ- أَنَّهُ أَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي أَنْكَرْتُ بَصَرِي وَأَنَا أُصَلِّي لِقَوْمِي، فَإِذَا كَانَتِ الأَمْطَارُ سَالَ الْوَادِي الَّذِي بَيْنِي وَبَيْنَهُمْ، لَمْ أَسْتَطِعْ أَنْ آتِيَ مَسْجِدَهُمْ فَأُصَلِّيَ لَهُمْ، فَوَدِدْتُ يَا رَسُولَ اللهِ أَنَّكَ تَأْتِي فَتُصَلِّي فِي بَيْتِي، فَأَتَّخِذُهُ مُصَلًّى. فَقَالَ: «سَأَفْعَلُ إِنْ شَاءَ اللهُ». قَالَ عِتْبَانُ: فَغَدَا رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ حِينَ ارْتَفَعَ النَّهَارُ، فَاسْتَأْذَنَ النَّبِيُّ - ﷺ - فَأَذِنْتُ لَهُ فَلَمْ يَجْلِسْ حَتَّى دَخَلَ الْبَيْتَ، ثُمَّ قَالَ لِي: «أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ مِنْ بَيْتِكَ؟». فَأَشَرْتُ إِلَى نَاحِيَةٍ مِنَ الْبَيْتِ، فَقَامَ النَّبِيُّ - ﷺ - فَكَبَّرَ، فَصَفَفْنَا، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ سَلَّمَ، وَحَبَسْنَاهُ على خَزِيرٍ صَنَعْنَاهُ، فَثَابَ فِي الْبَيْتِ رِجَالٌ مِنْ أَهْلِ الدَّارِ ذَوُو عَدَدٍ فَاجْتَمَعُوا، فَقَالَ قَائِلٌ مِنْهُمْ: أَيْنَ مَالِكُ بْنُ الدُّخْشُنِ؟ فَقَالَ بَعْضُهُمْ ذَلِكَ مُنَافِقٌ لَا يُحِبُّ اللهَ وَرَسُولَهُ. قَالَ النَّبِيُّ - ﷺ -: «لَا تَقُلْ، أَلَا تَرَاهُ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. يُرِيدُ بِذَلِكَ وَجْهَ اللهِ؟». قَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: قُلْنَا: فَإِنَّا نَرَى وَجْهَهُ وَنَصِيحَتَهُ إِلَى الْمُنَافِقِينَ. فَقَالَ: «فَإِنَّ اللهَ حَرَّمَ على النَّارِ مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ، يَبْتَغِى بِذَلِكَ وَجْهَ اللهِ».\nقَالَ ابْنُ شِهَابٍ: ثُمَّ سَأَلْتُ الْحُصَيْنَ بْنَ مُحَمَّدٍ الأَنْصَارِيَّ -أَحَدَ بَنِي سَالِمٍ، وَكَانَ مِنْ سَرَاتِهِمْ- عَنْ حَدِيثِ مَحْمُودٍ، فَصَدَّقَهُ. [انظر: ٤٢٤ - مسلم: ٣٣ - فتح:٩/ ٥٤٢].\nثم ذكر فيه حديث عتبان يا رسول الله، إِنِّي أَنْكَرْتُ بَصَرِي … الحديث السالف في الصلاة والمغازي (^١) ثم حبسناه على خزير صنعناه.\n_________\n(^١) سلف في الصلاة (٤٢٤) باب: إذا دخل بيتًا صلى حيث شاء .. وفي المغازي برقم (٤٠٠٩).","vol":"26","page":151},{"text":"وذكر الطبري أن الخزيرة: شيء يتخذ كهيئة العَصِيد غير أنه أرق منها. وقول النضر: الخزيرة من النخالة، يريد بالخاء المعجمة والزاي، والثاني بالحاء والراء المهلمتين.\nوقال ابن فارس: الخزيرة: دقيق يخلط بشحم، كانت العرب تعتز به (^١). وقال الضبي والجوهري: الخزيرة: لحم يقطع صغارًا ويصب عليه الماء، فإذا نضج ذر عليه الدقيق، فإن لم يكن فيها لحم فهي عصيدة (^٢) وقيل: هي حساء من دقيق ودسم.\nوقال أبو الهيثم: إذا كان من دقيق فهي خزيرة، وإذا كان من نخالة فهي حريرة.\nوقال الداودي: قول النضر: من النخالة: يعني: التي يبقى فيها بعض الحشيش. قيل: ويخرج ماؤها.\nوالتلبينة الآتية في بابها والتلبين: حساء يعمل من دقيق أو نخالة، وربما جعل فيها عسل، سميت تشبيهًا باللبن لبياضها ورقتها، وقيل: دقيق ولبن.\nوقول الزهري: ثم سألت الحُصين بن محمد الأنصاري أحد بني سالم وكان من سراتهم عن حديث محمود فصدقه، قال ابن التين: ضبط القابسي الحضين -بضاد معجمة ونون- وقال الشيخ أبو عمران: لم يدخل البخاري في \"جامعه\" الحضير -بالضاء والراء- وإنما أدخله مسلم وأدخل الحصين -بصاد غير معجمة ونون- قلت: وهو الصواب هنا. ومعنى: سراتهم: أفاضلهم، وفيه ما ترجم له.\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٨٨.\n(^٢) \"الصحاح\" ٢/ ٦٤٤.","vol":"26","page":152},{"text":"وفيه من فوائده:\nإمامة الأعمى إذا كان من أفضلهم، وصلاة النافلة جماعة، وقد أجازه مالك وغيره، قال ابن حبيب: وذلك إذا كان سرًّا ليس جهرًا الجماعة اليسيرة.","vol":"26","page":153},{"text":"<span data-type='title' id=toc-3299>١٦ - باب الأَقِطِ</span>\nوَقَالَ حُمَيْدٌ: سَمِعْتُ أَنَسًا - ﵁ -: بَنَى النَّبِيُّ - ﷺ - بِصَفِيَّةَ، فَأَلْقَى التَّمْرَ وَالأَقِطَ وَالسَّمْنَ. وَقَالَ عَمْرُو بْنُ أَبِي عَمْرٍو، عَنْ أَنَسٍ: صَنَعَ النَّبِيُّ - ﷺ - حَيْسًا.\n\n٥٤٠٢ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، قَالَ: أَهْدَتْ خَالَتِي إِلَى النَّبِيِّ - ﷺ - ضِبَابًا وَأَقِطًا وَلَبَنًا، فَوُضِعَ الضَّبُّ عَلَى مَائِدَتِهِ، فَلَوْ كَانَ حَرَامًا لَمْ يُوضَعْ، وَشَرِبَ اللَّبَنَ، وَأَكَلَ الأَقِطَ. [انظر: ٢٥٧٥ - مسلم: ١٩٤٧ - فتح: ٩/ ٥٤٤]\nثم ساق حديث أبي بشر -جعفر- عَنْ سَعِيدٍ، عَنِ ابن عَبَّاسٍ - ﵄ - في الضَّبَّ.\nوفيه: وَأَكَلَ الأَقِطَ.\nسلفا في المغازي في غزوة خيبر (^١)، والثاني في البيع والجهاد والهبة (^٢).\nوالأقط: شيء يصنع من اللبن وذلك أن يؤخذ ماء اللبن فيطبخ، كلما طفا عليه من بياض اللبن شيء جمع في إناء، فذلك الأقط وهو من أطعمة العرب. وهذِه الخالة في حديث ابن عباس هي أم حفيد هزيلة بنت الحارث.\n_________\n(^١) وصله في المغازي برقم (٤٢١٣).\n(^٢) سلف في الهبة برقم (٢٥٧٥) باب: قبول الهدية، وسيأتي في \"الأطعمة\" برقم (٥٣٨٩) ولم يروه البخاري في البيوع ولا في الجهاد كما ذكر المصنف، وانظر: \"تحفة الأشراف\" ٤/ ٣٩٥ (٥٤٤٨).","vol":"26","page":154},{"text":"<span data-type='title' id=toc-3300>١٧ - باب السِّلْقِ وَالشَّعِيرِ</span>\n٥٤٠٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: إِنْ كُنَّا لَنَفْرَحُ بِيَوْمِ الْجُمُعَةِ، كَانَتْ لَنَا عَجُوزٌ تَأْخُذُ أُصُولَ السِّلْقِ، فَتَجْعَلُهُ فِي قِدْرٍ لَهَا، فَتَجْعَلُ فِيهِ حَبَّاتٍ مِنْ شَعِيرٍ، إِذَا صَلَّيْنَا زُرْنَاهَا فَقَرَّبَتْهُ إِلَيْنَا، وَكُنَّا نَفْرَحُ بِيَوْمِ الْجُمُعَةِ مِنْ أَجْلِ ذَلِكَ، وَمَا كُنَّا نَتَغَدَّى وَلَا نَقِيلُ إِلاَّ بَعْدَ الْجُمُعَةِ، وَاللهِ مَا فِيهِ شَحْمٌ وَلَا وَدَكٌ. [انظر: ٩٣٨ - مسلم: ٨٥٩ - فتح: ٩/ ٥٤٤].\nذكر فيه حديث أبي حازم سلمة بن دينار عَنْ سَهْلِ بْنِ سَعْدٍ السالف في الجمعة والمزارعة، ويأتي في الاستئذان (^١)، وفيه ما كان السلف عليه من الآقتصاد في مطعمهم وتقللهم واقتصارهم على الدون من ذَلِكَ؛ ألا ترى حرصهم على السلق والشعير، وهذا يدل أنهم كانوا لا يأكلون في ذَلِكَ كل وقت، ولم تكن همتهم اتباع شهواتهم، وإنما كانت همتهم من القرب ما يبلغهم المحل، ويدفعون سورة الجوع بما يمكن، فمن كان حريصًا أن يكون في الآخرة مع صالح سلفه فليسلك سبيلهم وليجرِ على طريقتهم وليقتدِ بهم يرشد.\nوقوله: (وما كنا نتغدى ولا نقيل إلا بعد الجمعة). فيه دليل أنهم كانوا يبكرون لها، وأن التأهب لها يمنعهم أن يقيلوا قبلها، وتأوله قوم على جوازها قبل الزوال. والفقهاء أكثرهم على خلافه. ونَقِيل بفتح أوله ثلاثي قال تعالى ﴿أَوْ هُمْ قَائِلُونَ﴾ [الأعراف: ٤].\n_________\n(^١) سلف في الجمعة برقم (٩٣٨) وفي المزارعة برقم (٢٣٤٩) وسيأتي في الاستئذان برقم (٦٢٤٨).","vol":"26","page":155},{"text":"<span data-type='title' id=toc-3301>١٨ - باب النَّهْسِ وَانْتِشَالِ اللَّحْمِ</span>\n٥٤٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا حَمَّادٌ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: تَعَرَّقَ رَسُولُ اللهِ - ﷺ - كَتِفًا ثُمَّ قَامَ فَصَلَّى، وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٧ - مسلم: ٣٥٤ - فتح: ٩/ ٥٤٥].\n\n٥٤٠٥ - وَعَنْ أَيُّوبَ وَعَاصِمٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: انْتَشَلَ النَّبِيُّ - ﷺ - عَرْقًا مِنْ قِدْرٍ فَأَكَلَ، ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٧ - مسلم: ٣٥٤ - فتح: ٩/ ٥٤٥].\nذكر فيه: حدثنا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، ثَنَا حَمَّاد، ثنا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنِ ابن عَبَّاسٍ - ﵄ -: تَعَرَّقَ رَسُولُ اللهِ - ﷺ - كَتِفًا ثُمَّ قَامَ فَصَلَّى، وَلَمْ يتوَضَّأْ.\nوَعَنْ أَيُّوبَ وَعَاصِمٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ قَالَ: انْتَشَلَ النَّبِيَّ - ﷺ - عَرْقًا مِنْ قِدْرٍ فَأَكَلَ، ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ.\nالشرح:\nالنهس: -بالسين المهملة- أخذ اللحم بأطراف الأسنان، وبالمعجمة الأخذ بجميعها، وقد قيده بالمهملة ابن التين، ونقل ابن بطال عن أهل اللغة: نهس الرجل والسبع اللحم نهسًا: قبض عليه ثم نتره، والنهس (والنهش) (^١) عند الأصمعي سواء: أخذ اللحم بالفم (^٢) وبه جزم في \"الصحاح\" وقال: إنه الأخذ بمقدم الفم كنهس الحية (^٣).\nقلت: وقيل بالمهملة: القبض على اللحم ونشره عند أكله. فتحصلنا على ثلاثة أحوال: الأخذ بالفم بمقدمه التعرقة، وعرقت\n_________\n(^١) غير موجودة بالأصول: والمثبت من \"شرح ابن بطال\".\n(^٢) \"شرح ابن بطال\" ٩/ ٤٧٧.\n(^٣) \"الصحاح\" ٣/ ٩٨٧ مادة (نهس).","vol":"26","page":156},{"text":"العظم واعترقته تعرقته إذا أخذت عنه اللحم بأسنانك.\nوالعرق بالسكون العظم إذا أخذت عنه معظم اللحم، وقال الداودي: هو النصيب من اللحم.\nومعنى: (انتشل): أخذ قبل النضج، وهو النشيل، قاله الهروي (^١).\nويقال للذي يرفع به المنشل. وقال ابن بطال: انتشال اللحم نتفه وقطعه، يقال: نشلت اللحم من المرق نشلًا: أخرجته منه وقال بعضهم: نشلت اللحم نشلًا، إذا أخذت بيدك عضوًا فانتشلت ما عليه (^٢).\nوقال ابن فارس: النشيل: اللحم يطبخ بلا توابل ينشل بالقدر بالمنشل (^٣) ووقع في رواية أبي الحسن: أنشل رباعيًا. وفي رواية أبي ذر وغيره: انتشل ثلاثي، وهو في اللغة ثلاثي.\nفصل:\nومحمد هذا هو ابن سيرين، ولم يسمع من ابن عباس كما نص عليه غير واحد، قال يحيى بن معين: إنما روى عن عكرمة عنه (^٤). وسمع من ابن عمر حديثًا واحدًا (^٥)، ورأى زيد بن ثابت\nقلت: وهذا الحديث من أفراده، وليس له في \"صحيحه\" (^٦) سواه. وكذا قال عبد الله بن أحمد، عن أبيه أنه لم يسمع محمد منه يقول في كلها: بلغت عنه (^٧).\n_________\n(^١) انظر: \"النهاية في غريب الحديث والأثر\" ٥/ ٥٩، مادة (نشل).\n(^٢) \"شرح ابن بطال\" ٩/ ٤٧٧.\n(^٣) \"مجمل اللغة\" ٢/ ٨٦٨.\n(^٤) \"معرفة الرجال\" ليحيى بن معين برواية أحمد بن محمد بن القاسم ١/ ١٢٢ (٦٠١).\n(^٥) تاريخ ابن معين برواية الدوري ٢٥/ ٣٥٠، وانظر \"تهذيب الكمال\" ٢٥/ ٣٥٠.\n(^٦) ورد في هامش الأصل: ينبغي أن يقول: عنه.\n(^٧) \"العلل ومعرفة الرجال\" ٢/ ٥٣٤، ٣/ ٤١٧.","vol":"26","page":157},{"text":"وقال ابن المديني قال شعبة: أحاديث محمد عنه إنما سمعها من عكرمة، لقيه أيام المختار بن أبي عبيد، فلم يسمع محمد من ابن عباس شيئًا (^١).\nوقد أخرج له النسائي حديثًا في الجنائز من حديث أيوب عنه، عن ابن عباس، ومن طريق منصور بن زاذان، عنه، عن ابن عباس، ومن هذا الوجه أيضًا خرج النبي - ﷺ - من المدينة إلى مكة لا يخاف إلا الله فصلى ركعتين. وأخرجه الترمذي أيضًا (^٢).\nوجزم ابن بطال بأنه لا يصح له سماع منه قال: ولا من ابن عمر وإنما يسند الحديث برواية عن عكرمة عنه، وما ذكره في ابن عمر يخالفه ما ذكرناه عن يحيى بن معين (^٣).\nوحديث ابن عباس أخرجه في الطهارة من حديث عطاء عنه (^٤).\nوقوله: (وعن أيوب وعا صم) ذكر صاحب \"الأطراف\" أن البخاري رواه في الأطعمة عن عبد الله بن عبد الوهاب، عن حماد عنه، وعن عاصم كلاهما عن عكرمة، وهو كما قال (^٥)، كما سقناه أولًا.\nفصل:\nفيه ما ترجم له، وفيه أيضًا ترك الوضوء مما مست النار كما سلف في بابه.\n_________\n(^١) \"العلل\" لابن المديني ص ١٢٢.\n(^٢) حديث أيوب عنه رواه النسائي في \"المجتبى\" ٤/ ٤٦، وفي \"الكبرى\" ١/ ٦٢٧ وحديث منصور عنه رواه الترمذي (٥٤٧)، النسائي ٣/ ١١٧.\n(^٣) \"شرح ابن بطال\" ٩/ ٤٧٧.\n(^٤) سلف برقم (٢٠٧).\n(^٥) انظر \"تحفة الأشراف\" ٥/ ٢٣١ (٦٤٣٧).","vol":"26","page":158},{"text":"<span data-type='title' id=toc-3302>١٩ - باب تَعَرُّقِ الْعَضُدِ</span>\n٥٤٠٦ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنِي عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا أَبُو حَازِمٍ الْمَدَنِيُّ، حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - نَحْوَ مَكَّةَ. [انظر: ١٨٢١ - مسلم: ٣٥٤ - فتح: ٩/ ٥٤٥].\n\n٥٤٠٧ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ أَبِي حَازِمٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ السَّلَمِيِّ، عَنْ أَبِيهِ أَنَّهُ قَالَ: كُنْتُ يَوْمًا جَالِسًا مَعَ رِجَالٍ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - فِي مَنْزِلٍ فِي طَرِيقِ مَكَّةَ وَرَسُولُ اللهِ - ﷺ - نَازِلٌ أَمَامَنَا، وَالْقَوْمُ مُحْرِمُونَ وَأَنَا غَيْرُ مُحْرِمٍ فَأَبْصَرُوا حِمَارًا وَحْشِيًّا وَأَنَا مَشْغُولٌ أَخْصِفُ نَعْلِى، فَلَمْ يُؤْذِنُونِي لَهُ، وَأَحَبُّوا لَوْ أَنِّي أَبْصَرْتُهُ، فَالْتَفَتُّ فَأَبْصَرْتُهُ، فَقُمْتُ إِلَى الْفَرَسِ فَأَسْرَجْتُهُ، ثُمَّ رَكِبْتُ وَنَسِيتُ السَّوْطَ وَالرُّمْحَ، فَقُلْتُ لَهُمْ: نَاوِلُونِي السَّوْطَ وَالرُّمْحَ. فَقَالُوا: لَا وَاللهِ لَا نُعِينُكَ عَلَيْهِ بِشَيْءٍ. فَغَضِبْتُ فَنَزَلْتُ فَأَخَذْتُهُمَا، ثُمَّ رَكِبْتُ فَشَدَدْتُ على الْحِمَارِ فَعَقَرْتُهُ، ثُمَّ جِئْتُ بِهِ وَقَدْ مَاتَ، فَوَقَعُوا فِيهِ يَأْكُلُونَهُ، ثُمَّ إِنَّهُمْ شَكُّوا فِي أَكْلِهِمْ إِيَّاهُ وَهُمْ حُرُمٌ، فَرُحْنَا وَخَبَأْتُ الْعَضُدَ مَعِي، فَأَدْرَكْنَا رَسُولَ اللهِ - ﷺ - فَسَأَلْنَاهُ عَنْ ذَلِكَ فَقَالَ: «مَعَكُمْ مِنْهُ شَيْءٌ؟». فَنَاوَلْتُهُ الْعَضُدَ فَأَكَلَهَا حَتَّى تَعَرَّقَهَا، وَهْوَ مُحْرِمٌ. قَالَ ابْنُ جَعْفَرٍ: وَحَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي قَتَادَةَ مِثْلَهُ. [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح: ٩/ ٥٤٦].\nذكر فيه حديث أبي قتادة من طريق أبي حازم سلمة بن دينار، عن عبد الله بن أبي قتادة، عنه السالف في الحج والجهاد (^١)، وهو الحارث بن ربعي، من بني سليمة بن الخزرج وقال في آخره: (قال ابن جعفر: حدثني زيد بن أسلم، عن عطاء بن يسار، عن أبي قتادة مثله).\n_________\n(^١) سلف برقم (١٨٢١) باب: وإذا صار الحلال فأهدى للمحرم فضلة، وبرقم (٢٨٥٤) باب: اسم الفرس والحمار.","vol":"26","page":159},{"text":"وموضع الحاجة منه: (فناولته العضد فأكلها وتعرقها وهو محرم).\nقال صاحب \"العين\": تعرقت العظم وأعرقته وعرقته أعرقه عرقًا: أكلت ما عليه، والعراق: العظم بلا لحم، فإن كان عليه لحم فهو عرق (^١). وهو ظاهر فيما ترجم له.\nوقوله فيه: (أخصف نعلي) أي: أصلحها وأجمع قبالها، والخصف: الجمع قال تعالى: ﴿يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ﴾ أي: يجمعان الورق.\n_________\n(^١) \"العين\" ١/ ١٥٤.","vol":"26","page":160},{"text":"<span data-type='title' id=toc-3303>٢٠ - باب قَطْعِ اللَّحْمِ بِالسِّكِّينِ</span>\n٥٤٠٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي جَعْفَرُ بْنُ عَمْرِو بْنِ أُمَيَّةَ، أَنَّ أَبَاهُ عَمْرَو بْنَ أُمَيَّةَ أَخْبَرَهُ أَنَّهُ رَأَى النَّبِيَّ - ﷺ - يَحْتَزُّ مِنْ كَتِفِ شَاةٍ فِي يَدِهِ، فَدُعِيَ إِلَى الصَّلَاةِ فَأَلْقَاهَا وَالسِّكِّينَ الَّتِي يَحْتَزُّ بِهَا، ثُمَّ قَامَ فَصَلَّى، وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٨ - مسلم: ٣٥٥ - فتح: ٩/ ٥٤٧].\nذكر فيه حديث عمرو بن أمية - ﵁ - أَنَّهُ رَأى النَّبِيَّ - ﷺ - يحْتَزُّ مِنْ كَتِفِ شَاةٍ فِي يَدِهِ، فَدُعِيَ إِلَى الصَّلَاةِ فَأَلْقَى السِّكِّينَ (^١) التِي يَحْتَزُّ بِهَا ثمَّ قَامَ فَصَلَّى، وَلَمْ يَتَوَضَّأْ.\nوقد سلف في الطهارة والصلاة والجهاد (^٢) وذكره هنا رادًا بحديث أبي معشر نجيح -وهو واهٍ- عن هشام بن عروة، عن أبيه، عن عائشة - ﵂ - رفعته: \"لا تقطعوا اللحم بالسكين؛ فإنه من صنع الأعاجم، وانهشوه؛ فإنه أهنأ وأمرأ\" (^٣).\nقال أبو داود: وهو حديث ليس بالقوي. وحديث عثمان بن أبي سليمان، عن صفوان بن أمية ولم يسمع منه: كنت آكل مع رسول الله - ﷺ - وآخذ اللحم من العظم فقال لي: \"أدن العظم من فيك؛ فإنه أهنأ وأمرأ\".\n_________\n(^١) ورد في هامش الأصل: السكين يؤنث ويذكر، والغالب التذكير، قاله الجوهري.\n(^٢) سلف في الطهارة برقم (٢٠٨) باب: من لم يتوضأ من لحم الشاة والسويق. وفي الصلاة برقم (٦٧٥) باب: إذا دعي الإِمام إلى الصلاة .. وفي الجهاد برقم (٢٩٢٣) باب: ما يذكر في السكين.\n(^٣) رواه أبو داود (٣٧٧٨) وقال: ليس هو بالقوي، وقال المنذري في \"مختصره\" ٥/ ٣٠٤: في إسناده أبو معشر وكان يحيى القطان لا يحدث عنه ويستضعفه جدًا ويضحك إذا ذكره. وتكلم فيه غير واحد من الأئمة، وقال الألباني في \"ضعيف الترغيب والترهيب\" (١٢٩٠): منكر.","vol":"26","page":161},{"text":"وأخرجه الترمذي من حديث عبد الكريم، عن عبد الله بن الحارث بن نوفل بلفظ: \"انهشوا اللحم نهشًا\". وقال: لا نعرفه إلا من حديث عبد الكريم (^١).\nقلت: قد أخرجه ابن أبي عاصم من حديث محمد بن زياد بن الفضل بن عباس قال: كانت فينا وليمة فسمعت صفوان بن أمية يقول، فذكره.\nقال ابن حزم: وقطع اللحم بالسكين للأكل حسن، ولا يكره أيضًا قطع الخبز به؛ إذ لم يأتِ نهي صحيح عن قطع الخبز وغيره بالسكين، وهو مباح.\n_________\n(^١) \"سنن أبي داود\" (٣٧٧٩) و\"سنن الترمذي\" (١٨٣٥) وقال العراقي في \"تخريج الإحياء\" (٢٤٣٣): منقطع. وقال الألباني في \"الضعيفة\" (٢١٩٤): ضعيف.","vol":"26","page":162},{"text":"<span data-type='title' id=toc-3304>٢١ - باب مَا عَابَ النَّبِيُّ - ﷺ - طَعَامًا</span>\n٥٤٠٩ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: مَا عَابَ النَّبِيُّ - ﷺ - طَعَامًا قَطُّ، إِنِ اشْتَهَاهُ أَكَلَهُ، وَإِنْ كَرِهَهُ تَرَكَهُ. [انظر: ٣٥٦٣ - مسلم: ٢٠٦٤ - فتح: ٩/ ٥٤٧].\nذكر فيه حديث أَبِي حَازِمٍ وهو سلمان مولى عزة الأشجعية، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: مَا عَابَ النَّبِيُّ - ﷺ - طَعَامًا قَطُّ، إِنِ اشْتَهَاهُ أَكَلَهُ، وإلا تَرَكَهُ.\nهذا الحديث سلف في باب صفته عليه الصلاة السلام، وأخرجه مسلم وقال: وإن كرهه سكت. وأخرجه أيضًا أبو داود وابن ماجه والترمذي وقال: حسن صحيح (^١). وهو دال على حسن أدبه مع الله تعالى؛ لأنه إذا عاب المرء ما كرهه من الطعام فقد رد على الله رزقه، وقد يكره بعض الناس من الطعام ما لا يكرهه غيره، ونعم الله لا تعاب، وإنما يجب الشكر عليها والحمد لله من أجلها؛ لأنه لا يجب لنا شيء عليه منها، بل هو متفضل في إعطائه، عدل في منعه.\n_________\n(^١) سلف في المناقب برقم (٣٥٦٣) ومسلم (٢٠٦٤/ ١٨٨) كتاب الأشربة، باب لا يعيب الطعام، وأبو داود (٣٧٦٣) والترمذي (٢٠٣١) وابن ماجه (٣٢٥٩).","vol":"26","page":163},{"text":"<span data-type='title' id=toc-3305>٢٢ - باب النَّفْخِ فِي الشَّعِيرِ</span>\n٥٤١٠ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ أَنَّهُ سَأَلَ سَهْلًا: هَلْ رَأَيْتُمْ فِي زَمَانِ النَّبِيِّ - ﷺ - النَّقِيَّ قَالَ: لَا. فَقُلْتُ [فَهَلْ] (^١) كُنْتُمْ تَنْخُلُونَ الشَّعِيرَ؟ قَالَ: لَا، وَلَكِنْ كُنَّا نَنْفُخُهُ. [٥٤١٣ - فتح: ٩/ ٥٤٨].\nذكر فيه حديث أبي غسان محمد بن مطرف المدني: حَدَّثَني أبو حازم -واسمه سلمة بن دينار- أَنَّهُ سَأَلَ سَهْلًا: هَلْ رَأَيْتُمْ في زَمَانِ النَّبِيِّ - ﷺ - النَّقِيَّ؟ قَالَ: لَا. فَقُلْتُ: كيف كُنْتُمْ تَنْخُلُونَ الشَّعِيرَ؟ قَالَ: لَا، ولكن كُنَّا نَنْفُخُهُ.\nالشرح:\nالنقي: الخبز الحُوَّارى وفي حديث آخر: يجيء الناس يوم القيامة على أرض بيضاء عفراء كقرصة النقي. يعني: الحُوَّارى. ونخل الدقيق بالغربال -وهو المنخل- أي: تصفيته من النخالة وغيرها.\nوفيه: ما كان عليه السلف من التخشن في مأكلهم وترك الرقيق لها والتباين فيها، وكانوا في سعة من تنخيله؛ لأن ذَلِكَ مباح لهم، فآثروا التخشن وتركوا التنعم؛ ليقتديَ بهم من يأتِي بعدهم، فخالفناهم في ذَلِكَ وآثرنا الترقيق في المأكل، ولم نرض مما رضوا به من ذَلِكَ، ولا قوة إلا به.\n_________\n(^١) المثبت من هامش اليونينية وعليها لا وهـ أي عند أبي ذر والكشميهني.","vol":"26","page":164},{"text":"<span data-type='title' id=toc-3306>٢٣ - باب مَا كَانَ النَّبِيُّ - ﷺ - وَأَصْحَابُهُ يَأْكُلُونَ</span>\n٥٤١١ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَبَّاسٍ الْجُرَيْرِيِّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَسَمَ النَّبِيُّ - ﷺ - يَوْمًا بَيْنَ أَصْحَابِهِ تَمْرًا، فَأَعْطَى كُلَّ إِنْسَانٍ سَبْعَ تَمَرَاتٍ، فَأَعْطَانِي سَبْعَ تَمَرَاتٍ إِحْدَاهُنَّ حَشَفَةٌ، فَلَمْ يَكُنْ فِيهِنَّ تَمْرَةٌ أَعْجَبَ إِلَيَّ مِنْهَا، شَدَّتْ فِي مَضَاغِى. [٥٤٤١، ٥٤٤١ م - فتح: ٩/ ٥٤٩].\n\n٥٤١٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ سَعْدٍ قَالَ: رَأَيْتُنِي سَابِعَ سَبْعَةٍ مَعَ النَّبِيِّ - ﷺ - مَا لَنَا طَعَامٌ إِلاَّ وَرَقُ الْحُبْلَةِ -أَوِ الْحَبَلَةِ- حَتَّى يَضَعَ أَحَدُنَا مَا تَضَعُ الشَّاةُ، ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ تُعَزِّرُنِي عَلَى الإِسْلَامِ، خَسِرْتُ إِذًا وَضَلَّ سَعْيِى. [انظر: ٣٧٢٨ - مسلم: ٢٩٦٦ - فتح: ٩/ ٥٤٩].\n\n٥٤١٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ، عَنْ أَبِي حَازِمٍ قَالَ: سَأَلْتُ سَهْلَ بْنَ سَعْدٍ فَقُلْتُ: هَلْ أَكَلَ رَسُولُ اللهِ - ﷺ - النَّقِيَّ؟ فَقَالَ سَهْلٌ: مَا رَأَى رَسُولُ اللهِ - ﷺ - النَّقِيَّ مِنْ حِينَ ابْتَعَثَهُ اللهُ حَتَّى قَبَضَهُ اللهُ. قَالَ: فَقُلْتُ: هَلْ كَانَتْ لَكُمْ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - مَنَاخِلُ؟ قَالَ: مَا رَأَى رَسُولُ اللهِ - ﷺ - مُنْخُلًا مِنْ حِينَ ابْتَعَثَهُ اللهُ حَتَّى قَبَضَهُ. قَالَ: قُلْتُ: كَيْفَ كُنْتُمْ تَأْكُلُونَ الشَّعِيرَ غَيْرَ مَنْخُولٍ قَالَ: كُنَّا نَطْحَنُهُ وَنَنْفُخُهُ، فَيَطِيرُ مَا طَارَ، وَمَا بَقِيَ ثَرَّيْنَاهُ فَأَكَلْنَاهُ. [انظر: ٥٤١٠ - فتح: ٩/ ٥٤٩].\n\n٥٤١٤ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ مَرَّ بِقَوْمٍ بَيْنَ أَيْدِيهِمْ شَاةٌ مَصْلِيَّةٌ، فَدَعَوْهُ فَأَبَى أَنْ يَأْكُل، قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - مِنَ الدُّنْيَا وَلَمْ يَشْبَعْ مِنَ الْخُبْزِ الشَّعِيرِ. [فتح ٩/ ٥٤٩].\n\n٥٤١٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا مُعَاذٌ، حَدَّثَنِي أَبِي، عَنْ يُونُسَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: مَا أَكَلَ النَّبِيُّ - ﷺ - عَلَى خِوَانٍ، وَلَا فِي سُكْرُجَةٍ، وَلَا خُبِزَ لَهُ مُرَقَّقٌ. قُلْتُ لِقَتَادَةَ: عَلَى مَا يَأْكُلُونَ قَالَ: على السُّفَرِ. [انظر: ٥٣٨٦ - فتح: ٩/ ٥٤٩].","vol":"26","page":165},{"text":"٥٤١٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا شَبِعَ آلُ مُحَمَّدٍ - ﷺ - مُنْذُ قَدِمَ الْمَدِينَةَ مِنْ طَعَامِ الْبُرِّ ثَلَاثَ لَيَالٍ تِبَاعًا، حَتَّى قُبِضَ. [٦٤٥٤ - مسلم: ٢٩٧٠ - فتح: ٩/ ٥٤٩].\nذكر فيه أحاديث:\nأحدها:\nحديث عباس الجريري، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَسَمَ النَّبِيُّ - ﷺ - بَيْنَ أَصْحَابِهِ تَمْرًا، فَأَعْطَى كُلَّ إِنْسَانٍ منهم سَبْعَ تَمَرَاتٍ، وأَعْطَانِي سَبْعَ تَمَرَاتٍ إِحْدَاهُنَّ حَشَفَةٌ، فَلَمْ يَكُنْ فِيهِنَّ تَمْرَةٌ أَعْجَبَ إِلَيَّ مِنْهَا، شَدَّتْ فِي مَضَاغِي.\nكذا هنا أعطاه سبعًا، وذكر بعده أنه أعطاه خمسًا. قال ابن التين: فإما أن تكون إحداهما فيها وهم، أو كان مرتين. وأخرجه أيضًا الترمذي والنسائي وابن ماجه (^١).\nوالحشفة: -بفتح الحاء المهملة والشين المعجمة- هي التمرة إذا لم تطب في النخلة وتناهى طيبها فتيبس، وهو أردأ التمر، وقيل لها: حشفة؛ ليبسها. وقيل: الضعيف الذي لا نوى له كالشيص.\nومعنى: (شدت في مضاغي): أي: دامت معي فيه، وهو بفتح الميم عند الأصيلي وكسرها. قال ابن الأثير: المضاغ -بالفتح- الطعام يمضغ، وقيل: هو المضغ نفسه، يقال: لقمة لينة المضاغ، وشديد المضاغ. أراد أنها كانت فيها قوة عند مضغها (^٢).\n_________\n(^١) \"سنن الترمذي\" (٢٤٧٤) والنسائي في \"الكبرى\" ٤/ ١٦٨ و\"سنن ابن ماجه\" (٤١٥٧).\n(^٢) \"النهاية في غريب الأثر\" ٤/ ٣٣٩.","vol":"26","page":166},{"text":"فائدة:\nعباس الجريري هذا والد فروُّخ بصري، والجريري: جرير بن عباد بن ضبيعة بن قيس بن ثعلبة، اتفقا عليه (^١)، وكذا على سعيد بن إياس أبي مسعود الجريري. مات سنة أربع وأربعين ومائة.\nوأبو عثمان النهدي عبد الرحمن بن مل. وشيخ البخاري فيه أبو النعمان وهو محمد بن الفضل عارم.\nالحديث الثاني:\nحديث (قَيْسٍ بَنْ) (^٢) سَعْدٍ عن أبيه: رَأَيْتُنِي مَعَ النَّبِيِّ - ﷺ - سَابعَ سَبْعَةٍ مَا لنَا طَعَام إِلَّا وَرَقُ الحُبْلَةِ -أَوِ الحَبَلَةِ- حَتَّى يَضَعَ أَحَدُنَا مَا تَضَعُ الشَّاةُ، ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ تُعَزِّرُنِي عَلَى الإِسْلَامِ، خَبتُ إِذًا وَضَلَّ عملي.\nهذا الحديث سلف في فضل سعد بن أبي وقاص، ويأتي في الرقاق (^٣)، وأخرجه أيضًا مسلم والترمذي وابن ماجه والنسائي (^٤).\n_________\n(^١) ورد بهامش الأصل: وعباس توفي كهلًا بعد أربع وأربعين ومائة. قاله الذهبي في \"تذهيبه\".\n(^٢) ورد في هامش الأصل: هذا أخبط، قيس هذا هو ابن أبي حازم وليس بابن سعد، وسعد هو ابن أبي وقاص، أحد العشرة. وقد ذكروا هذا الحديث في مسند ابن أبي وقاص، وعنه قيس بن أبي حازم. وليس في الكتب الستة ومصنفاتهم أحد منهم يروي عن سعد بن أبي وقاص غير … وكان المؤلف توهمه قيس بن سعد بن عياض هذا حين كنى به هنا ثم إنه بينه في آخره أنه سعد بن أبي وقاص فتنبه، ولم يغير هذا المكان، واعلم أن سعد بن أبي وقاص له عدة أولاد ذكور ليس فيهم أحد يقال له: قيس. والله أعلم.\n(^٣) سلف برقم (٣٧٢٨)، كتاب فضائل الصحابة ويأتي برقم (٦٤٥٣) باب: كيف كان عيش النبي - ﷺ -.\n(^٤) مسلم (٢٩٦٦) كتاب الزهد. والترمذي (٢٣٦٥)، والنسائي في فضائل الصحابة (١١٤) وفي \"الكبرى\" ٥/ ٦١ مختصرًا، ابن ماجه (١٣١) مختصرًا أيضًا.","vol":"26","page":167},{"text":"والحبلة: -بضم الحاء وسكون الباء الموحدة- ثمر السمر يشبه اللوبياء، وقيل ثمر العضاة، والأول هو المعروف، قاله عياض. وقيل: عروقه، ووقع الحبلة هنا على الشك كما سلف، ولم يكن عند الأصيلي إلا الأول.\nوالحبلة -بالتحريك والفتح- ورق الكرم، قال في \"الصحاح\": وربما سكن. وقال في هذا الحديث مثلما قال ابن فارس: الحبلة: ثمر العضاه. وذكر هذا الحديث، وزاد فيه: إلا الحبلة وورق السمر.\nوضبطناه بضم الحاء وسكون الباء قال: والعضاة: شجر له شوك كالطلح والعوسج. وقال ابن الأعرابي: الحبلة: ثمر السمر شبه اللوبياء. وقيل: هو عروق السمر (^١).\nوقال ابن فارس: قيل ذكره لهذا المتقدم عنه: الحبلة: الكرم، وقد تفتح الباء. وقال أبو حنيفة: الزرجون حبلة، وجمعها حبلة.\nقال صاحب \"العين\": الحبلة أيضًا ضرب من الشجر (^٢).\nومعنى: (تعزرني): تؤذيني وقال: إنهم قالوا لعمر في حقه: لا يحسن يصلي فقال: نعم .. الحديث أي: يقوموني علمه ويعلمونيه من قولهم: عزر السلطان فلانًا إذا أدبه وقومه.\nوعبارة الزاهر: يعزروني أي: يعلموني الفقه. وأصل التعزير التأديب، ولهذا سمي الضرب دون الحد تعزيرًا، وكان هذا القول عن سعد حين شكاه أهل الكوفة إلى عمر - ﵄ - وقالوا: إنه لا يحسن الصلاة، كما ذكرناه.\n_________\n(^١) انظر \"مشارق الأنوار\" ١/ ٢٢٨. و\"الصحاح\" ٤/ ١٦٦٤. و\"مقاييس اللغة\" ص ٢٧٦.\n(^٢) \"العين\" ٣/ ٢٣٨.","vol":"26","page":168},{"text":"ووقع في ابن بطال هنا أن عمر بن الخطاب من بني أسد (^١)، وهو عجب؛ لأن عدي بن كعب رهط عمر ليسوا من بني أسد في ورد ولا صدر، فإن قلت: كيف مدح نفسه ومن شأن المؤمن التواضع؟ قلت: يضطر إلى التعريف بنفسه كما قال تعالى حاكيًا عن يوسف: ﴿إِنِّي حَفِيظٌ عَلِيمٌ﴾.\nوفيه: أنه لا بأس أن يذكر الرجل فضائله وسوابقه في الإسلام عندما ينتقصه أهل الباطل ويضعون من قدره، ولا يكون ذكره لفضائله من باب الفخر المنهي عنه (^٢).\nالحديث الثالث:\nحديث أبي حازم قَالَ: سَأَلْتُ سَهْلَ بْنَ سَعْدٍ الساعدي فَقُلْتُ: هَلْ أَكَلَ رَسُولُ اللهِ - ﷺ - النَّقِيَّ؟ قَالَ سَهْلٌ: مَا رَأى النبي - ﷺ - النَّقِيَّ مِنْ حِينَ ابْتَعَثَهُ اللهُ حَتَّى قَبَضَهُ اللهُ. فَقُلْتُ: هَلْ (كَانَتْ) (^٣) لَكُمْ فِي عَهْدِ رَسُولِ اللهِ - ﷺ - مَنَاخِلُ؟ قَالَ: مَا رَأى رَسُولُ اللهِ - ﷺ - مُنْخُلًا مِنْ حِينَ ابْتَعَثَهُ اللهُ حَتَّى قَبَضَهُ. قَالَ: قُلْتُ: كَيْفَ كُنْتُمْ تَأكُلُونَ الشَّعِيرَ غَيْرَ مَنْخُولٍ؟ قَالَ: كُنَّا نَطْحَنُهُ وَنَنْفُخُهُ، فَيَطِيرُ مَا طَارَ، وَمَا بَقِيَ ثَرَّيْنَاهُ فَأَكَلْنَاهُ.\nوأخرجه النسائي أيضًا (^٤)، وأهمله ابن عساكر.\nثريت السويق تثرية إذا بللته وأثريه. فثرى، أي: ثرى بالماء واللبن؛ حَتَّى يصير كالثرى: وهو التراب الندي. والمنخل: أخذ ما استثني\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٨٤.\n(^٢) المصدر السابق.\n(^٣) ساقطة من الأصل.\n(^٤) رواه النسائي في \"الكبرى\" كما في \"تحفة الأشراف\" (٤٧٨٥) وتنبه لتعليق المزي عليه هناك.","vol":"26","page":169},{"text":"مما أوله ميم من الأدوات مكسور إلا منخل ومدق مسعط: وهو إناء يجعل فيه السعوط.\nفصل:\nفي إسناده ابن أبي ذئب، وهو محمد بن عبد الرحمن بن الحارث بن أبي ذئب أبو الحارث العامري القرشي، مات بالكوفة راجعًا إلى المدينة والعراق سنة تسع وخمسين ومائة عن تسع وسبعين.\nالحديث الرابع:\nحديث أبي هريرة - ﵁ - أَنَّهُ مَرَّ بِقَوْمٍ بَيْنَ أَيْدِيهِمْ شَاة مَصْلِيَّةٌ، فَدَعَوْهُ فَأَبَى أَنْ يَأكُلَ، قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - مِنَ الدُّنْيَا وَلَمْ يَشْبَعْ مِنَ خُبْزِ الشَّعِيرِ.\nالمصلية: المشوية، وأصلها مصلوية؛ اجتمعت حرفا علة وسبق الأول بالسكون فقلبت الواو ياء وأدغمت فيها، يقال: صليت اللحم أصليه صليًا: شويته، والصلاء: الشواء، وصليته وأصليته: ألقيته في النار.\nالحديث الخامس:\nحديث يُونسَ -هو الإسكاف- عَنْ قَتَادَةَ، عَنْ أَنَسِ - ﵁قَالَ: مَا أَكَلَ النَّبِيُّ - ﷺ - عَلَى خِوَانٍ، وَلَا فِي سُكْرُجَةٍ، وَلَا خُبِزَ لَهُ مُرَقَّق. قُلْتُ لِقَتَادَةَ: عَلَى مَا يَأكُلُونَ؟ قَالَ: عَلَى السُّفَرِ.\nوفيه معاذ، وهو ابن هشام الدستوائي.\nالحديث السادس:\nحديث عائشة - ﵂ - قالت: ما شبع آل محمد - ﷺ - منذ قدم المدينة من طعام البُر ثلاث ليال تباعًا حتى قبض. كذا هنا، وقال في","vol":"26","page":170},{"text":"حديث أبي هريرة - ﵁ - خرج رسول الله - ﷺ - ولم يشبع من خبز الشعير. فيحتمل أن يكون وإنما يأكل دون الشبع ويحتمل أن تكون عائشة علمت ما لم يعلمه أبو هريرة. وذكر عنها البخاري بعد هذا: ما شبع آل محمد - ﷺ - من خبز مأدوم ثلاثة أيام.\nقال الطبري: إن قلت: ما وجه هذِه الأخبار -يعني: حديث عائشة هذا وشبهه وقد علم صحة الخبر عن رسول الله - ﷺ - أنه كان يرفع مما أفاء الله عليه من بني النضر وفدك قوته وقوت عياله سنة، ثم يجعل ما فضل من ذَلِكَ في الكراع والسلاح عدة في سبيل الله، وأنه قسم بين أربعة أنفس زهاء ألف بعير من نصيبه مما أفاء الله عليه من أموال هوازن، وأنه ساق في حجة الوداع مائة بعير فنحرها وأطعمها المساكين، وأنه كان يأمر للأعرابي يسلم بقطيع من الغنم مع ما يكثر تعداده من عطاياه التي لا يذكر مثلها عمن تقدم قبله من ملوك الأمم السالفة، مع كونه بعين أرباب الأموال الجسام كالصديق والفاروق وعثمان وأمثالهم في كثرة الأموال، وبذلهم مهجهم وأولادهم، وخروج أحدهم من جميع ماله؛ تقربًا إلى الله تعالى، مع إشراك الأنصار في أموالهم من قدم عليهم من المهاجرين وبذلهم نفائسها في ذات الله، فكيف بإنفاقها على سيد الأمة وبه إليها الحاجة العظمى؟\nثم أجاب بصحة الأخبار كلها وأن ذَلِكَ كان حينًا بعد حين؛ من أجل أن من كان منهم ذا مال كانت تستغرق نوائب الحقوق ماله، ومواساة الضيفان، والوفود حَتَّى يقل كثيره ويذهب جميعه وكيف لا يكون كذلك، وقد روينا عن عمر - ﵁ - أنه - ﵇ - أمرنا بالصدقة فجاء الصديق بكل ماله، فكيف نستنكر من هذا فعله أن يمكن صاحبه ثم لا يجد السبيل إلى سد جوعته وإرفاقه بما يعينه؟!","vol":"26","page":171},{"text":"وعلى هذِه الخليقة كانت خلائق أصحابه كالذي ذكر عن عثمان أنه جهز جيش العسرة من ماله حَتَّى لم يفقدوا حبلًا ولا قتبًا، وكالذي روي عن ابن عوف أنه - ﵇ - حث على الصدقة فجاء بأربعة آلاف دينار صدقة، فمعلوم أن من كانت هذِه أخلاقه وأفعاله لا يخطئه أن يأتي عليه التارة من الزمان والحين من الأيام مملقًا لا شيء له إلا أن يثوب ماله فبان خطأ قول القائل: كيف يجوز أن يرهن الشارع درعه عند يهودي بوسق شعير وفي أصحابه أهل الغنى والسعة ما لا يجهل موضعه؟ أم كيف يجوز أن يوصف أنه كان يطوي الأيام ذوات العدد خميصًا وأصحابه يمتهنون أموالهم لمن هو دونه من أصحابه؟ فكيف له إذ كان معلومًا جوده وكرمه وإيثاره ضيفانه القادمين عليه لما عنده من الأقوات والأموال على نفسه واحتماله المشقة والمجاعة في ذات الله؟ ومن كان كذلك هو وأصحابه فغير مستنكر لهم حال ضيق يحتاجون معها إلى الاستسلاف وإلى طي الأيام على المجاعة والشدة وأكلهم ورق الحبلة.\nفأما ما روي عنه أنه لم يشبع من خبز البُر ثلاثة أيام تباعًا حَتَّى قبض، فإن البر كان قليلًا عندهم، وكان الغالب عندهم الشعير والتمر، فغير نكير أن يؤثر قوت أهله وأن يؤثر قوت أهل بلده، ويكره أن يخص نفسه مما لا سبيل للمسلمين إليه من الغذاء وهذا هو الأشبه بأخلاقه.\nوأما ما روي عنه أنه خرج من الدنيا ولم يشبع من خبز الشعير، فإن ذَلِكَ لم يكن لعوز ولا لضيق في غالب أحواله، وكيف يكون ذَلِكَ وقد كان الله تعالى أفاء عليه قبل وفاته بلاد العرب كلها، ونقل إليه الخراج من بعض بلاد العجم كأيلة والبحرين وهجر، ولكن كان بعضهم كما وصفت من إيثار حقوق الله، وبعضه كراهية منه الشبع وكثرة الأكل فإنه كان يكرهه ويؤدب أصحابه.","vol":"26","page":172},{"text":"وروي عن زيد بن وهب، عن عطية بن عامر الجهني قال: أكره سلمان على طعام يأكله، فقال: حسبي؛ فإني سمعت النبي - ﷺ - يقول: \"إن أكثر الناس شبعًا في الدنيا أطولهم جوعًا في الآخرة\" (^١).\nوروى أسد بن موسى من حديث عون بن أبي جحيفة، عن أبيه قال: أكلت ثريد بر بلحم سمين فأتيت النبي - ﷺ - وأنا أتجشأُ فقال: \"أكفف عليك من جشائك أبا جحيفة؛ فإن أكثر الناس شبعًا في الدنيا أطولهم جوعًا يوم القيامة\" (^٢).\nفما أكل أبو جحيفة ملء بطنه حَتَّى فارق الدنيا، كان إذا تغدى لا يتعشى، وإذا تعشى لا يتغدى، وعلى إيثار الجوع وقلة الشبع مع وجود السبيل إليه مرة وعدمه أخرى مضى الخيار من الصحابة والتابعين.\nوروى وهب بن كيسان [عن جابر] (^٣) قال: لقيني عمر بن الخطاب ومعي لحم اشتريته بدرهم فقال: ما هذا؟ فقلت يا أمير المؤمنين أشتريته للصبيان والنساء؛ فقال عمر: لا يشتهي أحدكم شيئًا إلا وقع فيه. أو لا يطوي أحدكم بطنه لجاره وابن عمه، أين تذهب عنكم هذِه الآية ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا﴾ (^٤) [الأحقاف:٢٠].\nوقال هشيم: عن منصور، عن ابن سيرين: أن رجلًا قال لابن عمر: اجعل جوارشنا قال: وما هو؟ قال: شيء إذا كظَّك الطعام، فأصبت منه سهل عليك، قال ابن عمر - ﵄ -: ما شبعت منذ أربعة أشهر،\n_________\n(^١) سبق تخريجه آنفًا عند شرح حديث (٥٣٨١) باب: من أكل حتى شبع.\n(^٢) سبق تخريجه أيضًا في الموضع اليسار إليه.\n(^٣) ساقطة من الأصل، والمثبت من \"شرح ابن بطال\" ٩/ ٤٨٣.\n(^٤) رواه مالك في \"الموطأ\" ص ٥٨٢ عن يحيى بن سعيد.","vol":"26","page":173},{"text":"وما ذاك إلا أكون له واجدًا، ولكني عهدت قومًا يشبعون مرة ويجوعون مرة (^١).\nوقال الزهري: إن عبد الله بن مطيع قال لصفية تلطفت: هذا الشيخ؟ -يعني: ابن عمر- قال: قد أعياني ألا يأكل إلا ومعه آكل، فلو كلمته، [قال: فكلمته] (^٢) فقال: الآن يأمرني بالشبع ولم يبق من عمري إلا ظِمْء حمار، فما شبعت منه ثماني سنين (^٣). وقال مجاهد: لو أكلت كل ما أشتهي ما سويت حشفة. وقال الفضيل: خصلتان يقسيان القلب: كثرة الأكل والكلام (^٤) (^٥).\n_________\n(^١) رواه أبو نعيم في \"حلية الأولياء\" ١/ ٣٠٠.\n(^٢) ساقطة من الأصل، والمثبت من \"شرح ابن بطال\".\n(^٣) رواه عبد الرزاق في \"مصنفه\" ١١/ ٣١٢ - ٣١٣.\n(^٤) ذكره ابن عساكر في \"تاريخ دمشق\" ٤٨/ ٤١٥.\n(^٥) انظر: \"شرح ابن بطال\" ٩/ ٤٨٣.","vol":"26","page":174},{"text":"<span data-type='title' id=toc-3307>٢٤ - باب التَّلْبِينَةِ</span>\n٥٤١٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا كَانَتْ إِذَا مَاتَ الْمَيِّتُ مِنْ أَهْلِهَا فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ ثُمَّ تَفَرَّقْنَ إِلاَّ أَهْلَهَا وَخَاصَّتَهَا، أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا ثُمَّ قَالَتْ: كُلْنَ مِنْهَا: فَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «التَّلْبِينَةُ مَجَمَّةٌ لِفُؤَادِ الْمَرِيضِ، تَذْهَبُ بِبَعْضِ الْحُزْنِ». [انظر: ٥٦٩٠،٥٦٨٩ - مسلم: ٢٢١٦ - فتح: ٩/ ٥٥٠].\nذكر فيه حديث عروة، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا كَانَتْ إِذَا مَاتَ المَيِّتُ مِنْ أَهْلِهَا فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ ثُمَّ تَفَرَّقْنَ إِلَّا أَهْلَهَا وَخَاصَّتَهَا، أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا ثُمَّ قَالَتْ: كُلْنَ مِنْهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"التَّلْبِينَةُ مَجَمَّةٌ لِفُؤَادِ المَرِيضِ، تَذْهَبُ بِبَعْضِ الحُزْنِ\".\nهذا الحديث ذكره في الطب أيضًا بلفظ: إنها كانت تأمر بالتلبين [للمريض وللمحزون] (^١) على الهالك وكانت تقول: إني سمعت رسول الله - ﷺ - يقول: \"إنّ التلبين يجم فؤاد المريض ويُذهب بعض الحزن\". في لفظٍ: أنها كانت تقول: إني سمعت رسول الله - ﷺ - يقول: \"إن التلبين يجم فؤاد المريض ويذهب بعض الحزن\". وفي لفظٍ: أنها كانت تأمر بالتلبين وتقول: هو البغيض النافع (^٢). وقد أخرجه مسلم أيضًا (^٣).\n_________\n(^١) وقع في الأصل: والمريض، والمثبت من \"صحيح البخاري\".\n(^٢) سيأتي في الطب برقم (٥٦٨٩)، (٥٦٩٠) باب التلبينة للمريض.\n(^٣) مسلم (٢٢١٦) كتاب: السلام، باب: التلبينة مجمة لفؤاد المريض.","vol":"26","page":175},{"text":"و(التَّلْبِينَةُ): حساء من دقيق ونخالة، ويقال التلبين أيضًا؛ لأنه يشبه اللبن في بياضه، فإن كانت ثخينة فهي الحريرة، وقد يجعل اللبن والعسل.\nومعنى: (مَجَمَّةٌ): مريحة وتُسرّي عنه همه، وهي بفتح الميم وكسرها مع فتح الجيم، فإن ضممت الميم كسرت الجيم لا غير. وقوله: (\"تجم\"): أي: تريحه وقيل: تجمعه وتكمل صلاحه ونشاطه، وقيل: تفتحه. وقيل: تمسكه، وتذهب ألم الجوع.\nومن الأول، الحديث: \"الحساء يسري عن فؤاد السقيم\" (^١). وفي حديث طلحة: رمى النبي - ﷺ - بسفرجلةً وقال: \"دونكها؛ فإنها تجم فؤاد المريض\" (^٢) قال ابن عائشة: أي، تريحه.\nوقال ابن فارس: الجمام: الراحة. وضبطه مجمة بفتح الميم على أنه اسم فاعل (^٣).\nوقال الشيخ أبو الحسن: الذي أعرف فتح الميم، فهي على هذا مفعلة من جم يجم.\n_________\n(^١) رواه الترمذي (٢٠٣٩)، وابن ماجه (٣٤٤٥) والنسائي في \"الكبرى\" ٤/ ٣٧٢ وأحمد ٦/ ٣٢ وأبو نعيم في \"الحلية\" ٩/ ٢٢٨ من حديث محمد بن السائب عن أمه عن عائشة - ﵂ - وضعفه الألباني في \"ضعيف ابن ماجه\" (٧٥٢).\n(^٢) رواه ابن ماجه (٣٣٦٩)، والبزار في \"مسنده\" ٣/ ١٦٣ والحاكم في \"المستدرك\" ٤/ ٤١٢ وقال المزي في \"أطرافه\" ٤/ ٢١٥ (٥٠٠٤) عبد الملك الزبيري -الراوي عن طلحة- أحد المجهولين وقال: رواه عبيد الله بن محمد بن عائشة عن عبد الرحمن بن حماد الطلحي عن طلحة بن يحيى عن أبيه عن طلحة. وقال فيه أبو زرعة: منكر كما في \"علل ابن أبي حاتم\" ٢/ ٢١. والحديث ضعفه الألباني في \"ضعيف ابن ماجه\" (٧٣٨).\n(^٣) \"مجمل اللغة\" ١/ ١٧٤.","vol":"26","page":176},{"text":"وقال القرطبي: تروى بفتح الميم والجيم وبضم الميم وكسر الجيم، فعلى الأول يكون مصدرًا، وعلى الثاني يكون اسم فاعل (^١).\nفصل:\nفي الترمذي: كان إذا أخذ أهله - ﵇ - الوعك أمره بالحساء فصنع ثم أمرهم فحسوا منه، وكان يقول: \"إنه ليرتو فؤاد الحزين ويسرو عن فؤاد السقيم كما تسروا إحداكن الوسخ بالماء عن وجهها\" (^٢). ولأبي نعيم: وكان إذا اشتكى أحد من أهله لم تزل البرمة على النار حَتَّى يأتي على أحد طرفيه (^٣). ومن حديث إسحاق بن أبي طلحة مرفوعًا: \"في التلبين شفاء من كل داء\" (^٤).\nوعن أم سلمة - ﵂ -: كان - ﵇ - إذا اشتكى أحد من أهله وضعنا القدر على الأثافي ثم جعلنا له لب الحنطة بالسمن يعالجهم بذلك؛ حَتَّى يكون أحد الأمرين (^٥). وعن عائشة - ﵂ - قالت: شكوت إلى رسول الله - ﷺ - خشونة في صدري ووجعًا في رأسي فقال: \"عليك بالتلبين -يعني: الحساء- فإن له وجاء\". قال أبو نعيم: التلبينة: دقيق بحت. وقال قوم: فيه شحم (^٦).\n_________\n(^١) \"المفهم\" ٥/ ٦٩٧.\n(^٢) سبق تخريجه آنفًا.\n(^٣) \"الطب النبوي\" ٢/ ٤٣٤ (٣٩١) والحديث رواه ابن ماجه (٣٤٤٦)، والنسائي في \"الكبرى\" ٤/ ٣٧٢ وأحمد ٦/ ٧٩ وغيرهم وقال الألباني في \"ضعيف ابن ماجه\" (٧٥٣): ضعيف الإسناد.\n(^٤) \"الطب النبوي\" ٢/ ٤٣٥.\n(^٥) المصدر السابق.\n(^٦) المصدر السابق.","vol":"26","page":177},{"text":"وقال الأصمعي: حساء من دقيق أو نخالة، ويجعل فيه عسل -قاله ابن قتيبة- ولا أراها سميت تلبينة إلا لشبهها باللبن؛ لبياضها ورقتها (^١).\nوهذا سلف. وعند الهروي: وسمتها عائشة أيضًا المشنئة، وهي البغيضة (^٢)، ويقال لها بالفارسية: اليوساب.\nوقال عبد اللطيف البغدادي: هو الحساء الرقيق الذي هو في قوام اللبن، وهو النافع للمرضى على الحقيقة، وهو الرقيق النضج لا الغليظ النيء.\nوقال الداودي: يوجد العجين غير خمير يخرج ماؤه ويجعل حسوًا؛ لأنها لباب لا يخالطه شيء، فلذلك كثر نفعها على قلتها.\nفصل:\nفيه أن الجوع (يزيد) (^٣) الحزن، فإن ذهابه يذهب ببعضه، وقد سلف أن معنى: مَجَمَّة: مريحة، وتقويه أيضًا وتنشطه، وذلك لأنه غذاء فيه لطف سهل تناوله على المريض، فإذا استعمله اندفع عنه (حرارة) (^٤) الجوعة وحصلت له القوة العفافيه من غير مشقة.\nفصل:\nوقولها: (البغيض): فيه إشارة إلى أن المريض يبغضه كما يبغض الأدوية، وذكره ابن قرقول في باب الباء الموحدة مع الغين وقال: كذا لهم. وعند المروذي: النغيض بالنون. ولا معنى له.\n_________\n(^١) انظر: \"لسان العرب\" ٧/ ٣٩٩١، مادة (لبن).\n(^٢) انظر: \"النهاية في غريب الحديث والأثر\" ٤/ ٢٢٩، مادة (لبن).\n(^٣) في الأصل: يذهب، والمثبت من \"عمدة القاري\" وهو الصواب.\n(^٤) في الأصل: الحرارة، ولعل ما أثبتناه مناسب للسياق.","vol":"26","page":178},{"text":"قال عبد اللطيف: والفؤاد هنا: رأس المعدة وفؤاد الحزين يضعف باستيلاء اليبس على أعضائه، وعلى معدته خاصة؛ لتقليل الغذاء، وهذا الغذاء يرطبها ويقويها، ويفعل مثل ذَلِكَ بفؤاد المريض، وما أنفع هذا الحساء لمن يغلب (على) (^١) غذائه في (صحتها) (^٢) الشعير، وأما من يغلب على غذائه الحنطة فالأولى به في مرضه حساء الشعير.\n_________\n(^١) في الأصل: عن، وما أثبتناه مناسب للسياق.\n(^٢) كذا بالأصل، ولعل الصواب: صحته.","vol":"26","page":179},{"text":"<span data-type='title' id=toc-3308>٢٥ - باب الثَّرِيدِ</span>\n٥٤١٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ الْجَمَلِيِّ، عَنْ مُرَّةَ الْهَمْدَانِيِّ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلاَّ مَرْيَمُ بِنْتُ عِمْرَانَ وَآسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَفَضْلُ عَائِشَةَ على النِّسَاءِ كَفَضْلِ الثَّرِيدِ على سَائِرِ الطَّعَامِ». [انظر: ٣٤١١ - مسلم: ٢٤٣١ - فتح: ٩/ ٥٥١].\n\n٥٤١٩ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ أَبِي طُوَالَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"فَضْلُ عَائِشَةَ على النِّسَاءِ كَفَضْلِ الثَّرِيدِ على سَائِرِ الطَّعَامِ». [انظر: ٣٧٧٠ - مسلم: ٢٤٤٦ - فتح: ٩/ ٥٥١].\n\n٥٤٢٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُنِيرٍ سَمِعَ أَبَا حَاتِمٍ الأَشْهَلَ بْنَ حَاتِمٍ حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ ثُمَامَةَ بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: دَخَلْتُ مَعَ النَّبِيِّ - ﷺ - عَلَى غُلَامٍ لَهُ خَيَّاطٍ، فَقَدَّمَ إِلَيْهِ قَصْعَةً فِيهَا ثَرِيدٌ -قَالَ:- وَأَقْبَلَ عَلَى عَمَلِهِ -قَالَ:- فَجَعَلَ النَّبِيُّ - ﷺ - يَتَتَبَّعُ الدُّبَّاءَ -قَالَ:- فَجَعَلْتُ أَتَتَبَّعُهُ فَأَضَعُهُ بَيْنَ يَدَيْهِ -قَالَ:- فَمَا زِلْتُ بَعْدُ أُحِبُّ الدُّبَّاءَ. [انظر: ٢٠٩٢ - مسلم: ٢٠٤١ - فتح: ٩/ ٥٥١].\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث مرة الهمْداني -بإسكان الميم- عَنْ أَبِي مُوسَى الأَشْعَرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا مَرْيَمُ بِنتُ عِمْرَانَ وَآسِيَةُ امرَأة فِرْعَوْنَ، وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ\".\nوقد سلف في فضلها (^١)، ومقتضاه فضل عائشة على فاطمة، والذي\n_________\n(^١) سلف برقم (٣٧٦٩) كتاب: فضائل الصحابة.","vol":"26","page":180},{"text":"أراه أن فاطمة أفضل؛ لأنها بضعة منه ولا يعدل ببضعته (^١)\nثانيها:\nحديث أبي طوالة، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺقَالَ: \"فَضْلُ عَائِشَةَ .. \" الحديث سلف هناك أيضًا (^٢)، وأبو طوالة: اسمه عبد الله بن عبد الرحمن، كما سماه هناك، وجدّه معمر بن حزم بن زيد بن لوذان بن عمرو بن عبد بن عوف بن غنم بن مالك بن النجار، قاضي المدينة لأبي بكر بن محمد بن عمرو بن حزم في خلافة عمر بن عبد العزيز، مات في خلافة أبي العباس السفاح (^٣)، أخرجا له (^٤).\nثالثها:\nحديث ثمامة عن أنس - ﵁ - في الدباء. وقد سلف (^٥)، وفيه الأشهل بن حاتم مولى بني جمح من أفراده، ضعفه الراويان (^٦)، وثمامة هو ابن عبد الله بن أنس بن مالك، روى له الجماعة (^٧).\n_________\n(^١) قال السبكي فيما نقله ابن حجر في \"الفتح\" ٧/ ١٠٩: الذي ندين الله به أن فاطمة أفضل ثم خديجة ثم عاشة، والخلاف شهير ولكن الحق أحق أن يتبع. وقال ابن تيمية: جهات الفضل بين عائشة وخديجة متقاربة، وعلق الحافظ فقال: وكأنه رأى التوقف، ثم قال بعد أن ذكر كلامًا لابن القيم: وقيل انعقد الإجماع على أفضلية فاطمة، وبقي الخلاف بين عائشة وخديجة.\n(^٢) سلف برقم (٣٧٧٠) كتاب: فضائل الصحابة.\n(^٣) ورد بهامش الأصل: في \"التذهيب\" توفي في آخر سلطان بني أمية وفي \"تاريخ الإسلام\" سنة نيف وثلاثين ومائة.\n(^٤) انظر: \"تهذيب الكمال\" ١٥/ ٢١٧ (٣٣٨٥).\n(^٥) سلف برقم (٢٠٩٢) كتاب: البيوع، باب: ذكر الخياط.\n(^٦) انظر: \"تهذيب الكمال\" ٣/ ٢٩٩ (٥٣٤).\n(^٧) السابق ٤/ ٤٠٥ (٨٥٤).","vol":"26","page":181},{"text":"إذا تقرر ذَلِكَ فالثريد أذكى الطعام وأكثره بركة، وهو طعام العرب، وقد شهد له الشارع بالفضل على سائر الطعام، وكفى بذلك تفضيلًا له وشرفًا له. وقد شهد الشارع بالكمال لمريم وآسية، وشهد لعائشة تفضلها على النساء، وهل تدخل (في ذَلِكَ) (^١) مريم وآسية، ولا شك أن مريم مصطفاة بالنص، أي: مختارة ومطهرة من الكفر أو من الأدناس: الحيض والنفاس، واصطفاؤها على نساء العالمين دال على تفضيلها على جميع نساء الدنيا؛ لأن العالمين جمع عالم، وقد جعلها وابنها آية؛ كونها ولدت من (غير) (^٢) فحل؛ وجاءها جبريل ولم يأت غيرها من النساء قال تعالى: ﴿فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا﴾ الآية [مريم: ١٧]، واختار جماعة نبوتها: ابن وهب وأبو إسحاق الزجاج وأبو بكر بن اللباد -فقيه المغرب- وابن أبي زيد والقابسي، وعلى هذا فأول الحديث على العموم في مريم وآسية، وآخره على الخصوص في عائشة، ويكون المعنى: فضلهما على جميع نساء كل عالم، وفضل عائشة على نساء عالمها خاصة، وأباه طائفة أخرى وقالوا: تفضل عائشة على جميع النساء. ولم يقولوا بنبوة مريم ولا أحد من النساء.\nوحملوا آخر الحديث على العموم، وأوله على الخصوص وقالوا: قوله تعالى: ﴿يَا مَرْيَمُ إِنَّ اللهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ على نِسَاءِ الْعَالَمِينَ﴾ [آل عمران: ٤٢] يعني: عالم زمانها، وهو قول الحسن وابن جريج (^٣)، ويكون قوله: \"فضل عائشة\" على نساء الدنيا كلها. ومن حجتهم: قوله تعالى لهذِه الأمة: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ [آل عمران: ١١٠]\n_________\n(^١) من (غ).\n(^٢) ساقطة من الأصل والمثبت من (غ).\n(^٣) انظر \"تفسير الطبري\" ٣/ ٢٦٣، \"زاد المسير\" ١/ ٣٨٧.","vol":"26","page":182},{"text":"فعُلم بهذا الخطاب أن المسلمين أفضل جميع الأمم، ألا ترى قوله: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ [البقرة: ١٤٣] والوسط: العدل عند أهل التأويل، فدل هذا كله أن من شهد له الشارع بالفضل من أمته وعيَّنه فهو أفضل ممن شهد له بالفضل من الأمم الخالية. ويؤيد هذا التأويل قوله تعالى: ﴿يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ﴾ [الأحزاب: ٣٢] فدل عموم هذا اللفظ على فضل أزواجه على كل من قبلهن وبعدهن.\nوقام الإجماع على أن نبينا محمدًا - ﷺ - أفضل من جميع الأنبياء، فكذلك نساؤه - ﵇ - لهن من الفضل على سائر نساء الدنيا ما للنبي - ﷺ - من الفضل على سائر الأنبياء. وقد صح أن نساءه معه في الجنة، ومريم مع ابنها وأمها في الجنة، ودرجة نبينا في الجنة فوق درجة هؤلاء كلهم، والله أعلم بحقيقة الفضل في ذَلِكَ.","vol":"26","page":183},{"text":"<span data-type='title' id=toc-3309>٢٦ - باب الشَاةٍ المَسْمُوطَةٍ وَالْكَتِفِ وَالْجَنْبِ</span>\n٥٤٢١ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، عَنْ قَتَادَةَ قَالَ: كُنَّا نَأْتِي أَنَسَ بْنَ مَالِكٍ - ﵁ - وَخَبَّازُهُ قَائِمٌ، قَالَ: كُلُوا، فَمَا أَعْلَمُ النَّبِيَّ - ﷺ - رَأَى رَغِيفًا مُرَقَّقًا حَتَّى لَحِقَ بِاللهِ، وَلَا رَأَى شَاةً سَمِيطًا بِعَيْنِهِ قَطُّ. [انظر: ٥٣٨٥ - فتح: ٩/ ٥٥١].\n\n٥٤٢٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَحْتَزُّ مِنْ كَتِفِ شَاةٍ، فَأَكَلَ مِنْهَا، فَدُعِيَ إِلَى الصَّلَاةِ فَقَامَ فَطَرَحَ السِّكِّينَ، فَصَلَّى وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٨ - مسلم: ٣٥٥ - فتح: ٩/ ٥٥٢].\nذكر فيه حديث أنس وعَمْرِو (^١) بْنِ أُمَيَّةَ الضَّمْرِيِّ، عن أبيه، وقد أسلفناه في باب الخبز المُرَقّق (^٢)، والكلام عليه واضحًا.\n_________\n(^١) ورد بهامش الأصل: كقوله عن أبيه.\n(^٢) سلف برقم (٥٣٨٥).","vol":"26","page":184},{"text":"<span data-type='title' id=toc-3310>٢٧ - باب مَا كَانَ السَّلَفُ يَدَّخِرُونَ فِي بُيُوتِهِمْ وَأَسْفَارِهِمْ مِنَ الطَّعَامِ وَاللَّحْمِ وَغَيْرِهِ</span>\nوَقَالَتْ عَائِشَةُ وَأَسْمَاءُ - ﵄ -: صَنَعْنَا لِلنَّبِيِّ - ﷺ - وَأَبِي بَكْرٍ - ﵁ - سُفْرَةً.\n\n٥٤٢٣ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ، عَنْ أَبِيهِ قَالَ: قُلْتُ لِعَائِشَةَ: أَنَهَى النَّبِيُّ - ﷺ - أَنْ تُؤْكَلَ لُحُومُ الأَضَاحِيِّ فَوْقَ ثَلَاثٍ؟ قَالَتْ: مَا فَعَلَهُ إِلاَّ فِي عَامٍ جَاعَ النَّاسُ فِيهِ، فَأَرَادَ أَنْ يُطْعِمَ الْغَنِيُّ الْفَقِيرَ، وَإِنْ كُنَّا لَنَرْفَعُ الْكُرَاعَ فَنَأْكُلُهُ بَعْدَ خَمْسَ عَشْرَةَ. قِيلَ: مَا اضْطَرَّكُمْ إِلَيْهِ؟ فَضَحِكَتْ قَالَتْ: مَا شَبِعَ آلُ مُحَمَّدٍ - ﷺ - مِنْ خُبْزِ بُرٍّ مَأْدُومٍ ثَلَاثَةَ أَيَّامٍ حَتَّى لَحِقَ بِاللهِ. وَقَالَ ابْنُ كَثِيرٍ: أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ بِهَذَا. [٥٤٣٨، ٥٥٧٠، ٦٦٨٧ - مسلم: ٢٩٧٠ - فتح: ٩/ ٥٥٢].\n\n٥٤٢٤ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ، عَنْ جَابِرٍ قَالَ: كُنَّا نَتَزَوَّدُ لُحُومَ الْهَدْيِ على عَهْدِ النَّبِيِّ - ﷺ - إِلَى الْمَدِينَةِ. تَابَعَهُ مُحَمَّدٌ، عَنِ ابْنِ عُيَيْنَةَ. وَقَالَ ابْنُ جُرَيْجٍ: قُلْتُ لِعَطَاءٍ: أَقَالَ: حَتَّى جِئْنَا الْمَدِينَةَ؟ قَالَ: لَا. [انظر: ١٧١٩ - مسلم: ١٩٧٢ - فتح: ٩/ ٥٥٢].\nثم ذكر حديث عائشة - ﵂ - سئلت أَنَهَى النَّبِيُّ - ﷺ - أَنْ تُؤْكَلَ لُحُومُ الأَضَاحِيِّ فَوْقَ ثَلَاثٍ؟ .. الحديث. وَقَالَ ابن كَثِيرٍ: أنا سُفْيَانُ، ثنا عَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ بهذا.\nوحديث جابر - ﵁ - قَالَ: كُنَّا نَتَزَوَّدُ لُحُومَ الهَدْيِ على عَهْدِ رسول الله - ﷺ - إِلَى المَدِينَةِ. وسلف في الجهاد (^١)، ويأتي في الأضاحي (^٢).\n_________\n(^١) سلف في الجهاد برقم (٢٩٨٠) باب: حمل الزاد في الغزو.\n(^٢) سيأتي في الأضاحي برقم (٥٥٦٧) باب: ما يؤكل من لحوم الأضاحي ..","vol":"26","page":185},{"text":"ثم قال البخاري:\nتَابَعَهُ مُحَمَّدٌ، عَنِ ابن عُيَيْنَةَ. وقال ابن جريج: قلت لعطاء قال: حتى جئنا المدينة، قال: لا.\nالشرح:\nالتعليق الأول سلف في أوائل الصلاة مسندًا (^١)، والثاني رواه أبو نعيم، عن سليمان بن أحمد (^٢)، ثنا معاذ المثنى، ثنا محمد بن كثير، ثنا سفيان، وعباس هو ابن ربيعة النخعي، اتفقا عليه وعلى ابنه (^٣).\nومحمد هذا هو ابن سلام، قاله أبو نعيم، ثم رواه من طريق الحميدي، ثنا سفيان بن عيينة. والبخاري رواه أولًا عن عبد الله بن محمد، عن سفيان.\nوهذا الباب رد على الصوفية في قولهم: إنه لا يجوز ادخار طعام لغدٍ، وأن المؤمن الكامل الإيمان لا يستحق اسم الولاية لله؛ حَتَّى يتصدق بما يفضل عن شبعه. ولا يترك طعامًا لغد، ولا يصبح عنده شيء من عين ولا عرض، ويمسي كذلك، ومن خالف ذَلِكَ فقد أساء الظن بربه ولم يتوكل عليه حق توكله، وهذِه الآثار ثابتة بادخار الصحابة، وتزود الشارع وأصحابه في أسفارهم، وهي المقنع والحجة الكافية في رد قولهم.\nوقد سلف في كتاب الخمس في حديث مالك بن أوس بن الحدثان قول عمر - ﵁ - لعلي والعباس حين جاءا يطلبان ما أفاء الله على رسوله من\n_________\n(^١) سلف برقم (٤٧٦) باب: المسجد يكون في الطريق من غير ضرر بالناس.\n(^٢) ورد بهامش الأصل: الطبراني.\n(^٣) ورد بهامش الأصل: ابنه عبد الرحمن.","vol":"26","page":186},{"text":"بني النضير إلى قول عمر - ﵁ -، فكان ﵇ ينفق على أهله نفقة سنتهم من هذا المال (^١). وقد صح بهذا ادخاره لأهله فوق سنتهم.\nوفيه: أسوة حسنة، وفي باب: نفقة نسائه بعد وفاته في الخمس أيضًا إيضاح ذَلِكَ مع الجواب عما عارضه.\n_________\n(^١) سلف برقم (٣٠٩٤).","vol":"26","page":187},{"text":"<span data-type='title' id=toc-3311>٢٨ - باب الْحَيْسِ</span>\n٥٤٢٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَمْرِو -بْنِ أَبِي عَمْرٍو مَوْلَى الْمُطَّلِبِ بْنِ عَبْدِ اللهِ بْنِ حَنْطَبٍ- أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ - لأَبِي طَلْحَةَ: «الْتَمِسْ غُلَامًا مِنْ غِلْمَانِكُمْ يَخْدُمُنِي». فَخَرَجَ بِي أَبُو طَلْحَةَ، يُرْدِفُنِي وَرَاءَهُ، فَكُنْتُ أَخْدُمُ رَسُولَ اللهِ - ﷺ - كُلَّمَا نَزَلَ، فَكُنْتُ أَسْمَعُهُ يُكْثِرُ أَنْ يَقُولَ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ». فَلَمْ أَزَلْ أَخْدُمُهُ حَتَّى أَقْبَلْنَا مِنْ خَيْبَرَ، وَأَقْبَلَ بِصَفِيَّةَ بِنْتِ حُيَيٍّ قَدْ حَازَهَا، فَكُنْتُ أَرَاهُ يُحَوِّي وَرَاءَهُ بِعَبَاءَةٍ -أَوْ بِكِسَاءٍ- ثُمَّ يُرْدِفُهَا وَرَاءَهُ، حَتَّى إِذَا كُنَّا بِالصَّهْبَاءِ صَنَعَ حَيْسًا فِي نِطَعٍ، ثُمَّ أَرْسَلَنِي فَدَعَوْتُ رِجَالًا فَأَكَلُوا، وَكَانَ ذَلِكَ بِنَاءَهُ بِهَا، ثُمَّ أَقْبَلَ حَتَّى إِذَا بَدَا لَهُ أُحُدٌ قَالَ: «هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ». فَلَمَّا أَشْرَفَ على الْمَدِينَةِ قَالَ: «اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ جَبَلَيْهَا مِثْلَ مَا حَرَّمَ بِهِ إِبْرَاهِيمُ مَكَّةَ؛ اللَّهُمَّ بَارِكْ لَهُمْ فِي مُدِّهِمْ وَصَاعِهِمْ». [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح: ٩/ ٥٥٣].\nذكر فيه حديث أنس - ﵁ - في بنائه بصفيه، وقد سلف (^١). والشاهد منه: صنع حيسًا في نطع. والحيس عند العرب: خلط الإقط بالتمر، تقول: حُسْته حيسًا وحيسة، عن صاحب \"العين\" (^٢).\nوقوله فيه: (\"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ\") إلى آخره يريد الغم، يقال: أهمني هذا الأمر. أي: أخوفني وهو مهم، فيحتمل أن يكون من همه المرض إذا أذابه وأنحله، مأخوذ من هم الشحم، إذا أذابه، والشيء مهموم أي: مذاب، فيكون تعوذه من المرض الذي ينحل جسمه.\n_________\n(^١) سلف برقم (٣٧١) كتاب: الصلاة، باب: ما يذكر في الفخذ.\n(^٢) \"العين\" ٣/ ٢٧٣ مادة (حيس).","vol":"26","page":188},{"text":"وقال الداودي: الغم: ما شغل الضمير، وليس شيء أضر على البدن منه.\nقال: (\"وَالْحَزَنِ\"): أن يصاب الرجل في أهله، وهما عند القزاز سواء الهم والحزن. والعجز: ذهاب القدرة -في وجه-، وهو الكسل عن الشيء مع القدرة عن الأخذ في (عمله) (^١)، وكلاهما يجوز أن يتعوذ منه.\nوقال الداودي: العجز: ترك ما يجب فعله، والكسل: فترة بالنفس فتثبط عن العمل، وضلع الدين: ثقله، يقال: أضلعني هذا الأمر أي: أثقلني وشق علي، وهو بفتح الضاد واللام قال الأصمعي: هو آحتمال الثقل والقوة (^٢). وقيل: هو من الميل، كأنه يميل صاحبه عن قول الصدق إلى الوعد بالكذب، ومنه: كلمت فلانًا فكان ضلعك علي، أي: ميلك. فعلى هذا التأويل يختلف في فتح اللام وسكونها.\nقال ابن فارس: ضَلَعْتَ ضَلَعًا: إذا مِلْتَ. وحكي عن أبي يوسف: (ضَلِعْتَ) (^٣) ضَلَعًا إذا مِلْتَ (^٤). والضلع: الاعوجاج، أي: يثقله حَتَّى يميل صاحبه عن الاستواء والاعتدال، ويقال: ضَلِع يَضْلَع ضَلَعًا، وضلَع يَضلَع ضَلْعًا، أي: بالتسكين أي: مال (^٥).\nوقوله: (يحوي وراءه)، التحوية: أن: يدير حول سنام البعير ثم يركبه، والاسم الحوية، والجمع حوايا.\n_________\n(^١) في الأصل: علمه، ولعل الصواب ما أثبتناه.\n(^٢) \"مجمل اللغة\" ١/ ٥٦٥ مادة: (ضلع).\n(^٣) في الأصل: ضلعه، والصواب ما أثبتناه.\n(^٤) \"مجمل اللغة\" ١/ ٥٦٥، وكلاهما عن أبي يوسف.\n(^٥) انظر: \"النهاية في غريب الحديث والأثر\" ٣/ ٩٦، مادة (ضلع).","vol":"26","page":189},{"text":"ومنه قول عمير بن وهب يوم بدر: رأيت الحوايا عليها المنايا (^١).\nفصل:\nوقوله في أحد: \"هذا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ\" يحتمل أن يريد أهله أو حقيقته، وقد سلف.\nوقوله: \"اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ جَبَلَيْهَا\" أي: تحريم الصيد فيها.\nفصل:\nراوي الحديث عن أنس عمرو بن أبي عمرو، مولى المطلب بن عبد الله بن حنطب، وهو متكلم فيه، وحنطب بفتح الحاء (^٢)، ووقع في ابن التين أنه بضمها، وهو غريب، ولم يرو عنه مالك في الأقضية والأحكام، كما فعل في عبد الكريم بن أبي المخارق، وإنما أدخل عنهما في الرقائق.\nوقد روى مالك عن عمرو بعض هذا الحديث، وقال النسائي: كل من روى عنه مالك فهو بمنزلة مالك في الثقة إلا عبد الكريم (^٣)، ومن أدخله مالك ورضيه فحسبك به.\n_________\n(^١) \"سيرة ابن هشام\" ٢/ ٢٦٢.\n(^٢) انظر: \"تهذيب الكمال\" ٢٢/ ١٦٨ (٤٤١٨).\n(^٣) انظر: \"تهذيب الكمال\" ١٣/ ٥٠٥ بلفظ: ولا نعلم أن مالكًا حدَّث عن أحدٍ يترك حديثه إلا عن عبد الكريم بن أبي المخارق.","vol":"26","page":190},{"text":"<span data-type='title' id=toc-3312>٢٩ - باب الأَكْلِ فِي إِنَاءٍ مُفَضَّضٍ</span>\n٥٤٢٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَيْفُ بْنُ أَبِي سُلَيْمَانَ، قَالَ: سَمِعْتُ مُجَاهِدًا يَقُولُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى أَنَّهُمْ كَانُوا عِنْدَ حُذَيْفَةَ فَاسْتَسْقَى، فَسَقَاهُ مَجُوسِيٌّ، فَلَمَّا وَضَعَ الْقَدَحَ فِي يَدِهِ رَمَاهُ بِهِ وَقَالَ: لَوْلَا أَنِّي نَهَيْتُهُ غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ -كَأَنَّهُ يَقُولُ: لَمْ أَفْعَلْ هَذَا- وَلَكِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا تَلْبَسُوا الْحَرِيرَ وَلَا الدِّيبَاجَ، وَلَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الآخِرَةِ». [٥٦٣٢، ٥٦٣٣، ٥٨٣١، ٥٨٣٧ - مسلم: ٢٠٦٧ - فتح: ٩/ ٥٥٤].\nذكر فيه حديث ابن أبي ليلى: أَنَّهُمْ كَانُوا عِنْدَ حُذَيْفَةَ فَاسْتَسْقَى، فَسَقَاهُ مَجُوسِيٌّ، فَلَمَّا وَضَعَ القَدَحَ فِي يَدِهِ رَمَاهُ بِهِ وَقَالَ: لَوْلَا أَنِّي نَهَيْتُهُ غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ -كَأَنَّهُ يَقُولُ: لَمْ أَفْعَلْ هذا- وَلَكِنِّي سَمِعْتُ النَّبِيَّ -ﷺ - يقُولُ: \"لَا تَلْبَسُوا الحَرِيرَ وَلَا الدِّيبَاجَ، وَلَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الآخِرَةِ\".\nهذا الحديث ذكره في الشرب أيضًا واللباس مكررًا (^١)، وأخرجه مسلم والترمذي وقال: حسن صحيح، والنسائي، وابن ماجه (^٢). وترجم عقبه باب: آنية الفضة وذكر معه هذا حديث أم سلمة - رضي الله\n_________\n(^١) سيأتي في الأشربة برقم (٥٦٣٢) باب: الشراب في آنية الذهب، وفي اللباس برقم (٥٨٣١) باب: لبس الحرير وافتراشه للرجال وقدر ما يجوز منه وبرقم (٥٨٣٧) باب افتراش الحرير.\n(^٢) مسلم (٢٠٦٧) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة على الرجال والنساء ..، والترمذي (١٨٧٨)، والنسائي في \"الكبرى\" ٤/ ١٩٥، وابن ماجه (٣٤١٤).","vol":"26","page":191},{"text":"عنها: \"الذي يشرب في إناء الفضة إنما يجرجر في بطنه نار جهنم\" (^١). وفي لفظ: \"إن الذي يأكل أو يشرب في آنية الذهب\".\nوفي مسلم من حديث البراء بن عازب: \"من شرب منها في الدنيا لم يشرب منها في الآخرة\" (^٢).\nإذا تقرر ذَلِكَ: فالأكل والشرب في آنية الذهب والفضة حرام، وقد حكي فيه الإجماع، وإن كان حكي عن القديم أنه مكروه كراهة تنزيه.\nوروى ابن القاسم عن مالك أنه كره مداهن الفضة والاستجمار في آنية الفضة (^٣)، والمرآة فيها حلقة فضة؛ لنهيه - ﵇ - عن استعمال آنية الذهب والفضة وقال: \"هي لهم في الدنيا\". يعني: للكفار \"ولكم في الآخرة\"، وسيكون لنا عودة إليه في الأشربة إن شاء الله.\nوالترجمة: الإناء المفضض، والحديث في آنية الفضة، إلا أن يراد أن الإناء كان مضببًا، وأن الماء كان فيه. وفي موضع الشفة على الأصح عندنا أنه لا فرق بين أن يكون في موضع الاستعمال أو غيره.\nفصل:\nمنع لباس الحرير؛ لأنه من زي النساء، قاله الأبهري، وقيل خشية أن يئول به إلى الكبر والعجب.\nوأما إلباس الذهب فعلى هذا أيضًا، وأما الشرب في أواني الفضة فللسرف، واعتذار حذيفة حين رمى القدح؛ لئلا يقتدى به في إراقة الشراب.\n_________\n(^١) سيأتي برقم (٥٦٣٣) وحديث أم سلمة برقم (٥٦٣٤).\n(^٢) مسلم (٢٠٦٦) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب ..\n(^٣) \"المدونة الكبرى\" ٣/ ١٠١.","vol":"26","page":192},{"text":"وفيه: استخدام المجوس.\nفصل:\nقال ابن العربي: هذا الحديث كقوله: \"من شرب الخمر في الدنيا ثم لم يتب منها حُرمها في الآخرة\" (^١)، وما في معناه إذا لم يتب منه، فالشارب إما يتوب أو يموت مدمنها.\nفإن تاب فالتائب من الذنب كمن لا ذنب له، وإلا فالذي عليه أهل السنة أن أمره إلى الله، فإن عاقبه لم يخلد أبدًا، بل لا بد له من الخروج منها بما معه من الإيمان. فإن دخل الجنة فظاهر الحديث.\nومذهب نفر من الصحابة ومن أهل السنة أنه لا يشربها في الجنة، وكذا من لبس الحرير في الدنيا لم يلبسه في الآخرة، وذلك؛ لأنه استعجل ما أمر بتأخيره ووعد به (لحرمة ميقاته) (^٢) كالقاتل في الإرث، وقيل: إنه لا يشتهيها فيعذب بفقدها، وقيل: لا يشربها جزاءً إنما يشربها تفضلًا بوعد آخر (^٣).\nويحمل الحديث على ما يحمل عليه، فإن الوعيد من أن ذَلِكَ في شخص دون شخص أو حال دون حال.\n_________\n(^١) البخاري (٥٥٧٥) كتاب: الأشربة، باب: قول الله تعالى: ﴿إِنَّمَا الْخَمْرُ﴾ [المائدة: ٩٠] مسلم (٢٠٠٣/ ٧٧) كتاب: الأشربة، باب: عقوبة من شرب الخمر.\n(^٢) كذا بالأصل، وعند ابن العربي: فحرمه عند ميقاته.\n(^٣) \"عارضة الأحوذي\" ٨/ ٥١ بتصرف.","vol":"26","page":193},{"text":"<span data-type='title' id=toc-3313>٣٠ - باب ذِكْرِ الطَّعَامِ</span>\n٥٤٢٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَثَلُ الْمُؤْمِنِ الَّذِي يَقْرَأُ الْقُرْآنَ كَمَثَلِ الأُتْرُجَّةِ، رِيحُهَا طَيِّبٌ وَطَعْمُهَا طَيِّبٌ، وَمَثَلُ الْمُؤْمِنِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ كَمَثَلِ التَّمْرَةِ، لَا رِيحَ لَهَا وَطَعْمُهَا حُلْوٌ، وَمَثَلُ الْمُنَافِقِ الَّذِي يَقْرَأُ الْقُرْآنَ مَثَلُ الرَّيْحَانَةِ، رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ، وَمَثَلُ الْمُنَافِقِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ كَمَثَلِ الْحَنْظَلَةِ، لَيْسَ لَهَا رِيحٌ وَطَعْمُهَا مُرٌّ». [انظر: ٥٠٢٠ - مسلم: ٧٩٧ - فتح: ٩/ ٥٥٥].\n\n٥٤٢٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «فَضْلُ عَائِشَةَ على النِّسَاءِ كَفَضْلِ الثَّرِيدِ على سَائِرِ الطَّعَامِ». [انظر: ٣٧٧٠ - مسلم: ٢٤٤٦ - فتح: ٩/ ٥٥٥].\n\n٥٤٢٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مَالِكٌ، عَنْ سُمَى، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «السَّفَرُ قِطْعَةٌ مِنَ الْعَذَابِ؛ يَمْنَعُ أَحَدَكُمْ نَوْمَهُ وَطَعَامَهُ، فَإِذَا قَضَى نَهْمَتَهُ مِنْ وَجْهِهِ فَلْيُعَجِّلْ إِلَى أَهْلِهِ». [انظر: ١٨٠٤ - مسلم: ١٩٢٧ - فتح: ٩/ ٥٥٥].\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أبي موسى الأشعري: \"مَثَلُ المُؤْمِنِ الذِي يَقْرَأُ القُرْآنَ كَمَثَلِ الأُتْرُجَّةِ، .. \". الحديث، وقد سلف في فضل القرآن (^١).\nثانيها:\nحديث أنس - ﵁ -: \"فَضْلُ عَائِشَةَ عَلَى النِّسَاءِ .. \". الحديث سلف أيضًا (^٢).\n_________\n(^١) سلف برقم (٥٠٢٠) باب: فضل القرآن على سائر الكلام.\n(^٢) سلف برقم (٣٧٧٠) كتاب: \"فضائل الصحابة\" باب: فضل عائشة - ﵂ -.","vol":"26","page":194},{"text":"ثالثها:\nحديث أبي هريرة: \"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ؛ .. \". سلف في آخر الحج (^١).\nومعنى هذِه الترجمة -والله أعلم- إباحة أكل الطعام الطيب وكراهية أكل المر، وأن الزهد ليس في خلاف ذَلِكَ؛ ألا ترى أنه - ﵇ - شبه المؤمن الذي يقرأ القرآن بالأترجة التي طعمها طيب وريحها طيب، وشبه المؤمن الذي لا يقرأ بالتمرة طعمها حلو ولا ريح لها، ففي هذا ترغيب في أكل الطعام الطيب وأكل الحلو، ولو كان الزهد فيه أفضل لما شبه - ﵇ - ذَلِكَ مرة بقراءة القرآن، ومرة بالإيمان، فكما فضل المؤمن بالقراءة والإيمان. فكذلك فضل الطعام الطيب سائر الطعام، وشهد لهذا فضل الثريد، وهذا تنبيه منه على أكل الثريد واستعماله لفضله، وتشبيهه المنافق بالحنظلة والريحانة اللتين طعمهما مر، وذلك غاية الذم للطعام المر، إلا أن السلف كرهوا الإكثار من أكل الطيبات وإدمانها؛ خشية أن يصير ذَلِكَ لهم عادة. فلا تصبر نفوسهم على فقدها؛ رياضة لها وتذليلًا وتواضعًا.\nوأما حديث أبي هريرة فليس فيه ذكر أفضل الطعام ولا أدناه، فقيل: يحتمل أن يريد أن ابن آدم لا بد له في الدنيا من طعام يقيم به جسده ويقوى به على طاعة ربه، وأن الرب ﷻ جبل النفوس على الأكل والشرب والنوم، وذلك قوام الحياة، والناس في ذَلِكَ بين مقل ومكثر، فالمؤمن يأخذ من ذَلِكَ قدر إيثاره للآخرة والدنيا.\n_________\n(^١) سلف برقم (١٨٠٤) باب: السفر قطعة من العذاب.","vol":"26","page":195},{"text":"فصل:\nالحديث الثالث: تفرد به مالك عن سمي، عن أبي صالح، عن أبي هريرة وقال: ما لأهل العراق يسألون عن هذا الحديث؟ قيل لأنك انفردت به، قال: لو علمت أني انفردت به ما حدثت به (^١).\nفصل:\nقوله فيه: (فَإِذَا قَضَى نَهْمَتَهُ). هو بفتح النون، قال ابن التين: ضبطه بالفتح وذلك في ضبط كتاب ابن فارس. وقال: هي الهمة بالشيء (^٢) يريد ما قصد إليه وسافر بسببه. والأنرجة: بالنون وبغير النون لغتان.\n_________\n(^١) ذكره ابن عبد البر في \"التمهيد\" ٢٢/ ٣٤ بلفظ: لو استقبلت من أمري ما استدبرت ما حدثت به.\n(^٢) \"مجمل اللغة\" ٣/ ٨٤٦ مادة (نهم).","vol":"26","page":196},{"text":"<span data-type='title' id=toc-3314>٣١ - باب الأُدْمِ</span>\n٥٤٣٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ رَبِيعَةَ أَنَّهُ سَمِعَ الْقَاسِمَ بْنَ مُحَمَّدٍ يَقُولُ: كَانَ فِي بَرِيرَةَ ثَلَاثُ سُنَنٍ، أَرَادَتْ عَائِشَةُ أَنْ تَشْتَرِيَهَا فَتُعْتِقَهَا، فَقَالَ أَهْلُهَا: وَلَنَا الْوَلَاءُ، فَذَكَرَتْ ذَلِكَ لِرَسُولِ اللهِ - ﷺ - فَقَالَ: «لَوْ شِئْتِ شَرَطْتِيهِ لَهُمْ، فَإِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ». قَالَ: وَأُعْتِقَتْ فَخُيِّرَتْ فِي أَنْ تَقِرَّ تَحْتَ زَوْجِهَا أَوْ تُفَارِقَهُ، وَدَخَلَ رَسُولُ اللهِ - ﷺ - يَوْمًا بَيْتَ عَائِشَةَ وَعَلَى النَّارِ بُرْمَةٌ تَفُورُ، فَدَعَا بِالْغَدَاءِ فَأُتِيَ بِخُبْزٍ وَأُدْمٍ مِنْ أُدْمِ الْبَيْتِ فَقَالَ: «أَلَمْ أَرَ لَحْمًا؟». قَالُوا: بَلَى يَا رَسُولَ اللهِ، وَلَكِنَّهُ لَحْمٌ تُصُدِّقَ بِهِ عَلَى بَرِيرَةَ، فَأَهْدَتْهُ لَنَا. فَقَالَ: \"هُوَ صَدَقَةٌ عَلَيْهَا، وَهَدِيَّةٌ لَنَا». [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ٩/ ٥٥٦].\nذكر فيه حديث عائشة - ﵂ - في قصة بَريرةَ وفيها: فَأُتِيَ بِخُبْزٍ وَأُدْمٍ مِنْ أُدْمِ البَيْتِ. وفيه -كما قال الطبري- البيان: أنه - ﵇ - كان يؤثر في طعامه اللحم على غيره إذا وجد إليه سبيلًا؛ وذلك أنه لما رأى اللحم في منزله قال: \"ألم أرَ لحمًا؟! \"، فقالوا: إنه تصدِّقُ به على بريرة، فدل هذا على إيثاره - ﵇ - للحم إذا وجد إليه سبيلًا؛ لأنه قال ذَلِكَ بعد أن قرب إليه.\nولما حدثناه سعيد بن عنبسة الرازي، ثنا (أبو عبيد) (^١) الحداد، ثنا أبو هلال، عن [ابن] (^٢) بريدة، عن أبيه: أن النبي - ﷺ - قال: \"سيد الإدام\n_________\n(^١) كذا بالأصل والصواب أبو عبيدة وهو عبد الواحد بن واصل الحداد كما في مصادر ترجمته، ووقع في المطبوع من \"الطب النبوي\": عبد الواحد بن واصل قال: ثنا أبو عبيدة وأشار المحقق إلى أن جملة قال: ثنا زيادة من إحدى النسخ وهذا خطأ لأن عبد الواحد بن واصل هو أبو عبيدة الحداد.\nانظر \"تهذيب الكمال\" ١٨/ ٤٧٣ (٣٥٩٣).\n(^٢) ساقطة من الأصل، والمثبت من مصادر التخريج الآتي ذكرها.","vol":"26","page":197},{"text":"في الدنيا والآخرة اللحم\" (^١) فإن قيل: فقد قال عمر بن الخطاب لرجل رآه يكثر الاختلاف إلى القصابين: اتقوا هذِه المجازر على أموالكم؛ فإن لها ضراوة كضراوة الخمر، وعلاه بالدرة.\nوروى الحسن أن عمر - ﵁ - دخل على ابنه عبد الله فرأى عنده لحمًا طريًّا فقال: ما هذا؟ قال: اشتهيناه. فقال: وكلما اشتهيت اللحم أكلته، كفى بالمرء سرفًا أن يأكل كل ما اشتهى (^٢).\nوقال أبو أُمامة (لأني لأبغض) أهل البيت أن يكونوا لحميين قيل: وما اللحميون؟ قال: يكون لهم قوت شهر فيأكلونه في اللحم في أيام. وقد قال يزيد بن أبي حبيب: (البطينة) (^٣): طعام الأنبياء.\nوقال ابن عون: ما رأيت على خوان محمد لحمًا يشتريه إلا أن يهدى له، وكان يأكل السمن والكافخ ويقول: سأصبر على هذا حتى يأذن الله بالفرج. قال الطبري: وهذِه أخبار صحاح ليس فيها خلاف بشيء مما تقدم.\n_________\n(^١) رواه من هذا الطريق الطبراني في \"الأوسط\" ٧/ ٢٧١، وأبو نعيم في \"الطب\" ٢/ ٧٣٥ (٨٤٧) وقال الهيثمي في \"المجمع\" ٥/ ٣٥: فيه سعيد بن عبيد القطان ولم أعرفه وبقية رجاله ثقات وفي بعضهم كلام لا يضر. اهـ. قلت: كذا قال الهيثمي: سعيد بن عبية ولم أقف على راوٍ بهذا الاسم، ووقع في \"الأوسط\": سعيد بن عتبة القطان كما قال العلامة الألباني نقلًا عن المخطوط ولم أقف أيضًا على راوٍ بهذا الاسم وعلى القول بأنه سعيد بن عنبة فنجد أنه لم يلقب بالقطان فيتوقف في تحقيق اسم الراوي عن أبي عبيدة الحداد. والحديث ضعفه الألباني في \"الضعيفة\" (٣٥٧٩).\n(^٢) رواه الإمام أحمد في \"الزهد\" ص ١٥٣.\n(^٣) كذا بالأصل، ووقع في \"شرح ابن بطال\" القطنية. قال ابن الأثير: واحدة القطاني، كالعدس والحمص واللوبياء ونحوها. انظر \"النهاية في غريب الحديث والأثر\" ٤/ ٨٥، مادة [قطه].","vol":"26","page":198},{"text":"قلت (^١): كراهة عمر فإنما كان منه؛ خوفًا عليه الإجحاف بماله؛ لكثرة شرائه له إذ كان قليلًا عندهم، وأراد أن يأخذ بحظه من ترك شهوات الدنيا وقمع نفسه، يدل عليه قوله: كفى. إلى آخره.\nوأما أبو أمامة فقد أخبر بالعلة التي لها كره أن يكون أهل [البيت] (^٢) لحميين، وهو تبذيرهم وتدميرهم. وأما ابن سيرين فإنما ترك شراءه؛ لأنه لزمه الدين وفلس من أجله فلم يكن عنده لها قضاء، والحق عليه ما فعل من التقصير في عيشه وترك التوسع في مطعمه؛ حَتَّى يؤدي ما عليه لغرمائه، وكان إذا وجده من غير الشراء لم يؤثر عليه غيره.\nوأما قول يزيد بن أبي حبيب فمعناه -والله أعلم- نحو معنى فعل عمر في تركه ذَلِكَ؛ إشفاقًا أن يكون بأكله ممن يدخل في جملة من أذهب طيباته في حياته الدنيا. مع أن التأسي بالشارع أولى بنا من التأسي بغيره من الأنبياء، وكان لا يؤثر على اللحم شيئًا ما وجد إليه السبيل.\nثم ساق حديث جابر - ﵁ - قال: ذبحت لرسول الله - ﷺ - عناقًا وأصلحتها، فلما وضعتها بين يديه، نظر إلى وقال: \"كأنك قد علمت حبنا اللحم\" (^٣).\nوبمثل ما قلناه كان السلف يعملون، روى الأعمش، عن أبي عباد، عن أبي عمرو الشيباني قال: رأى عبد الله مع رجل دراهم فقال: ما تصنع\n_________\n(^١) أي: الطبري.\n(^٢) ساقطة من الأصل، والسياق يقتضيها، والمثبت من \"شرح ابن بطال\".\n(^٣) قطعة من حديث رواه أحمد ٣/ ٣٠٣ والدارمي ١/ ١٨٩ - ١٩٣ (٤٦) وصححه ابن حبان ٢/ ٢٦٤ - ٢٦٥ (٩٨٤) وقال الهيثمي في \"المجمع\" ٤/ ١٣٦ رواه أحمد ورجاله رجال الصحيح خلا نبيح العنزي وهو ثقة.","vol":"26","page":199},{"text":"بها؟ قال: أشتري بها سمنًا. قال: أعط امرأتك نصفها تحت فراشها ثم اشترِ كل يوم بدرهم لحمًا. وكان للحسن كل يوم لحم بنصف درهم، وقال ابن عون: إذا فاتني اللحم فما أدري مما أئتدم (^١).\nفصل:\nقول القاسم بن محمد: كان في بريرة ثلاث سنن. اعترض الداودي فقال: تشتمل على نحو ثلاثين. قلت: وصلت إلى نحو الأربعمائة، وأفردت بالتأليف.\nوالجواب: إن هذِه الثلاث مهمات.\nوقوله - ﵇ -: \"لَوْ شِئْتِ شَرَطْتِ لَهُمْ، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". وفي أكثر الأحاديث: \"اشترطي لهم الولاء\" (^٢).\nواحتيج إلى الجواب إما بأن اللام بمعنى: على؛ لقوله: ﴿وَإِنْ أَسَأْتُمْ فَلَهَا﴾ [الإسراء: ٧] أو أن الشرط لم يقارن بل سبق، أو هشامًا انفرد به، فلعله نقله على المعنى، أو أنه أولًا أمر به كما كانوا يفعلونه في الجاهلية ثم منعها عنه، أو أنه خاص بتلك الواقعة. وقال الأصيلي: معناه: لا يلزمه؛ لأن الولاء لمن أعتق، يؤيده رواية البخاري \"ودعيهم يشترطون ما شاءوه\" (^٣).\nفصل:\nوقولها: (فَخُيِّرَتْ بين أَنْ تَقِرَّ تَحْتَ زَوْجِهَا، أو تفارقه) يصح أن\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ٤٩٢ - ٤٩٤.\n(^٢) سلف برقم (٢١٦٨)، كتاب: البيوع، باب: إذا اشترط شروطًا في البيع لا تحل.\n(^٣) سلف برقم (٢٥٦٥) كتاب: المكاتب، باب: إذا قال المكاتب: اشترني وأعتقني فاشتراه لذلك.","vol":"26","page":200},{"text":"يكون أصله من وقر، فالراء مخففة، قال الأحمر في قوله تعالى: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ [الأحزاب: ٣٣] ليس من الوقار، وإنما هو من الجلوس ويقال: وقرت أقر؛ فعلى هذا المحذوف من (يقر) فاء الفعل، وهي الواو، ويصح أن تكون القاف مفتوحة من قولهم: قررت بالمكان أقر، قيل: هو معنى الآية المذكورة، أصله: واقررن، حذفت الراء الأولى للتضعيف، وألقيت حركتها على القاف، فاستغنى عن ألف الوصل لتحرك القاف. ويجوز كسر القاف وتشديد الراء من قريت، ويؤول ذَلِكَ على قراءة (وقرن في بيوتكن) بكسر القاف، وأصله: واقررن حذفت الراء الأولى وألقيت حركتها على القاف. ولغة أهل الحجاز: قررت بالمكان، بكسر الراء وبالفتح أيضًا، ذكره أجمع ابن التين.","vol":"26","page":201},{"text":"<span data-type='title' id=toc-3315>٣٢ - باب الْحَلْوَاءِ وَالْعَسَلِ</span>\n٥٤٣١ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ، عَنْ أَبِي أُسَامَةَ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُحِبُّ الْحَلْوَاءَ وَالْعَسَلَ. [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح: ٩/ ٥٥٧].\n\n٥٤٣٢ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ شَيْبَةَ قَالَ: أَخْبَرَنِي ابْنُ أَبِي الْفُدَيْكِ، عَنِ ابْنِ أَبِي ذِئْبٍ، عَنِ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كُنْتُ أَلْزَمُ النَّبِيَّ - ﷺ - لِشِبَعِ بَطْنِي حِينَ لَا آكُلُ الخَمِيرَ، وَلَا أَلْبَسُ الحَرِيرَ، وَلَا يَخْدُمُنِي فُلَانٌ وَلَا فُلَانَةُ، وَأُلْصِقُ بَطْنِي بِالْحَصْبَاءِ، وَأَسْتَقْرِئُ الرَّجُلَ الآيَةَ وَهْيَ مَعِي كَيْ يَنْقَلِبَ بِي فَيُطْعِمَنِي، وَخَيْرُ النَّاسِ لِلْمَسَاكِينِ جَعْفَرُ بْنُ أَبِي طَالِبٍ، يَنْقَلِبُ بِنَا فَيُطْعِمُنَا مَا كَانَ فِي بَيْتِهِ، حَتَّى إِنْ كَانَ لَيُخْرِجُ إِلَيْنَا الْعُكَّةَ (^١) لَيْسَ فِيهَا شَيْءٌ، فَنَشْتَقُّهَا فَنَلْعَقُ مَا فِيهَا. [انظر: ٣٧٠٨ - فتح: ٩/ ٥٥٧].\nكذا ذكره البخاري بالمد، أعني: الحلواء، قال ابن ولاد: الحلوى عند الأصمعي مقصور تكتب بالياء (^٢)، وفي قول الفراء: ممدود وكل ممدود يكتب بالألف. وقيل: يمد ويقصر، وقال الليث: هو ممدود عند أكثرهم، وهو كل حلو يؤكل. وقال الخطابي: اسم الحلواء لا يقع إلا على ما دخلته الصنعة (^٣)، وقال ابن سيده في \"المخصص\": هو كل ما عولج من الطعام بحلاوة (^٤). وهو أيضًا الفاكهة.\nوترجم على حديث عائشة الآتي باب: شرب الحلواء والعسل (^٥).\nقال الداودي: يحتمل أن يريد النقيع الحلو، ويحتمل أن يريد التمر\n_________\n(^١) (العُكة) بالضم آنية السمن وجمعها (عُكَكٌ) \"مختار الصحاح\" (١٨٨).\n(^٢) \"المقصور والممدود\" ص ٢٨.\n(^٣) \"أعلام الحديث\" ٣/ ٢٠٥٣.\n(^٤) \"المخصص\" ١/ ٤٤٤.\n(^٥) سيأتي برقم (٥٦١٤)، كتاب: الأشربة.","vol":"26","page":202},{"text":"ونحوه من الثمار. قلت: التمر كيف يشرب؟ إلا قول من قال: شراب ألبان وتمر وأقط، ذكره مع اللبن للمجاورة.\nوذكر البخاري في الباب حديث عائشة - ﵂ -: كَانَ رَسُولُ اللهِ - ﷺ - يُحِبُّ الحَلْوَاءَ وَالْعَسَلَ.\nذكره في الأشربة والطب وترك الحيل (^١).\nوأخرجه مسلم والأربعة (^٢)، وحديث أبي هريرة في ذكر جعفر، وقد سلف في ترجمته (^٣).\nوشيخه هنا عبد الرحمن بن شيبة، وهو عبد الرحمن بن عبد الملك بن محمد بن شيبة، أبو بكر القرشي الحزامي، مولاهم المَدنيُّ (^٤).\nوروى النسائي عن رجل عنه (^٥)، قال ابن المنير: ومناسبة حديث أبي هريرة لما بوب له أن الحلواء المذكورة ليست المعهود الآن على وجه الإسراف واجتماع المفردات الكبيرة وإنما هي الشيء الحلو\n_________\n(^١) سيأتي في الأشربة برقم (٥٦١٤)، وبرقم (٥٥٩٩) باب: الباذق، وفي الطب برقم (٥٦٨٢) باب: الدواء بالعسل.\nوفي ترك الحيل برقم (٦٩٧٢) باب: ما يكره من احتيال المرأة مع الزوج والضرائر.\n(^٢) مسلم (١٤٧٤) كتاب: الطلاق، باب: وجوب الكفارة على من حرم امرأته ولم ينو الطلاق وعند أبي داود (٣٧١٥)، الترمذي (١٨٣١)، وابن ماجه (٣٣٢٣) والنسائي في \"الكبرى\" ٤/ ١٦٣.\n(^٣) سلف برقم (٣٧٠٨) كتاب: فضائل الصحابة، باب: مناقب جعفر بن أبي طالب.\n(^٤) انظر: \"تهذيب الكمال\" ١٧/ ٢٦٠ (٣٨٨٩).\n(^٥) روى النسائي عن أبي زرعة الرازي عبيد الله بن عبد الكريم عنه حديثين في \"الكبرى\"؛ الأول في كتاب: الصيام، باب: آداب الصائم ٢/ ٢٣٨ من حديث أبي هريرة: \"من لم يدع قول الزور .. \" الحديث. والثاني في الإعتكاف، باب: ليلة القدر أي ليلة هي ٢/ ٢٧٣ من حديث عبد الله بن أنيس وسؤاله للنبي عن ليلة القدر.","vol":"26","page":203},{"text":"ولو نبيذ التمر (^١)، ولما كانت العلة المذكورة فيه تكون فيها غالبًا العسل وربما جاء مصرحًا به في بعض الروايات فناسبت التبويب، ولم يكن حب الشارع للحلواء على كثرة التشهي بها، وشدة نزاع النفس إليها، وتأنق الصنعة في اتخاذها فعل (أهل) (^٢) النهم، وإنما كان ينال منها إذا قدمت إليه نيلًا صالحًا من غير تعذر، فيعلم بذلك أنها تعجبه طعمها وحلاوتها.\nوفيه: دليل على اتخاذ الأطعمة من ألوان شتى، وكان بعض أهل الورع يكره ذَلِكَ ولا يرخص أن يأكل من الحلواء إلا ما كان حلوًا بطبعه من غير أن يخلط بلتٍّ أو دسم كالعسل والتمر.\nومن الأحاديث الواهية: حديث أبي هريرة مرفوعًا: \"إذا قرب إلى أحدكم الحلواء فليأكل منها ولا يردها\" (^٣).\nقال أبو زرعة: حديث منكر (^٤).\n_________\n(^١) \"المتواري\" ص ٣٨٠.\n(^٢) من (غ) وفي الأصل: (أهم) والمثبت أشبه بالصواب.\n(^٣) رواه الطبراني في \"الأوسط\" ٧/ ١٥١، والبيهقي في \"شعب الإيمان\" ٥/ ٩٩ من طريق إبراهيم بن عرعرة عن فضالة بن حصين، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة. ورواه ابن حبان في \"المجروحين\" ٢/ ٢٠٦ من طريق ابن قتيبة عن ابن السري، عن فضالة به. وقال ابن حبان: يروي عن محمد بن عمرو الذي لم يتابع عليه وعن غيره من الثقات ما ليس من أحاديثهم. وقال البيهقي بعد ما روى الحديث: تفرد به فضالة وكان متهما بهذا الحديث. وقال الهيثمي في \"المجمع\" ٥/ ٣٧: فيه فضالة بن حصين، قال أبو حاتم: مضطرب الحديث وإبراهيم بن عرعرة لم أعرفه وبقية رجاله ثقات. وقال محمد بن طاهر الهندي في \"تذكرة الموضوعات\" ص ١٥٠: لا يصح.\n(^٤) \"علل الحديث\" لابن أبي حاتم ٢/ ١٤.","vol":"26","page":204},{"text":"ولا شك أن الحلواء والعسل من جملة الطيبات المباحة قال تعالى: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧] وقال: ﴿وَالطَّيِّبَاتِ مِنَ الرِّزْقِ﴾ [الأعراف: ٣٢] على قول من ذهب [إلى] (^١) أن الطيبات: المستلذ من الطعام.\nودل حديث عائشة - ﵂ - على صحة هذا التأويل لمحبة الشارع الحلواء والعسل، وأن ذَلِكَ من طعام الصالحين الأبرار؛ اقتداء بحبه - ﵇ - لهما، ودخل في معناه كل ما شاكلهما من أنواع المآكل الحلوة الطعم كالتمر والتين والزبيب والعنب والرمان، وشبه ذَلِكَ من الفواكه (^٢).\nفصل:\nوقوله في العُكَّةَ: (فَنَشْتَقُّهَا فَنَلْعَقُ مَا فِيهَا). قال ابن التين لأبي الحسن: بالمعجمة والفاء. وروي بالقاف، والأول أبين والثاني أظهر؛ لأن الاشتفاف إنما هو شرب ما في الإناء ولا يبقي شيئًا، وهنا قد ذكر أنه لا شيء فيها، وإنما هم سقوها ولعقوا ما فيها.\nوقال ابن قرقول: فنشتفها كذا لهم، أي: نتقصى ما فيها من بقيتة كما جاء (فنلعق ما فيها). ورواه المروزي والبلخي بالقاف، وهو أوجه.\nفصل:\nوفي حديث أبي هريرة من الفقه: الاقتصاد في المعيشة، والأخذ منها بالبلغة الباعثة على الزهد في الدنيا.\n_________\n(^١) ساقطة من الأصل، والمثبت من \"شرح ابن بطال\".\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٤٩٤.","vol":"26","page":205},{"text":"وفيه: فضل جعفر بن أبي طالب - ﵁ -، ووصفه بالكرم والتواضع لتعاهده للمساكين وإطعامه لهم في بيته وإكرامهم بذلك.\nوفيه: جواز الإحسان بالشيء التافه؛ لأن ذَلِكَ لا يخلو أن يكون فيه مثاقيل ذرٍّ كثيرة (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ٤٩٥.","vol":"26","page":206},{"text":"<span data-type='title' id=toc-3316>٣٣ - باب الدُّبَّاءِ</span>\n٥٤٣٣ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَزْهَرُ بْنُ سَعْدٍ، عَنِ ابْنِ عَوْنٍ، عَنْ ثُمَامَةَ بْنِ أَنَسٍ، عَنْ أَنَسٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَتَى مَوْلًى لَهُ خَيَّاطًا، فَأُتِيَ بِدُبَّاءٍ، فَجَعَلَ يَأْكُلُهُ، فَلَمْ أَزَلْ أُحِبُّهُ مُنْذُ رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَأْكُلُهُ. [انظر: ٢٠٩٢ - مسلم: ٢٠٤١ - فتح: ٩/ ٥٥١].\nذكر فيه حديث ثمامة بن أنس، وهو ثمامة بن عبد الله بن أنس، عَنْ أَنَسٍ، أَنَ رَسُولَ اللهِ - ﷺ - أَتَى مَوْلًى لَهُ خَيَّاطًا، فَأُتِيَ بِدُبَّاءٍ، فَجَعَلَ يَأْكُلُهُ، فَلَمْ أَزَلْ أُحِبُّهُ مُنْذُ رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَأْكُلُهُ.\nهذا الحديث سلف (^١)، وفيه روايات سلفت أنه غلام (^٢). وهنا أنه مولى له، ولا منافاة، وفي بعضها قرَّب مرقًا (^٣)، وفي أخرى قديدًا (^٤)، وأخرى خبز شعير وقديد (^٥)، ولا منافاة أيضًا، والثقة إذا زاد قُبل، قال الداودي: ووجه ذَلِكَ أنهم كانوا لا يكتبون، فربما أغفل الراوي عند التحديث كلمة.\n_________\n(^١) سلف برقم (٢٠٩٢) كتاب: البيوع، باب: ذكر الخياط.\n(^٢) سلف برقم (٥٤٢٠) باب: الثريد، وسيأتي برقم (٥٤٣٥) باب: من أضاف رجلًا إلى طعامه ..\n(^٣) سلف برقم (٢٠٩٢) وسيأتي برقم (٥٤٣٧) باب: القديد.\n(^٤) سيأتي برقم (٥٤٣٧).\n(^٥) سيأتي برقم (٥٤٣٦) باب: المرق، (٥٤٣٩) باب: من ناول أو قدم إلى صاحبه على المائدة شيئًا.","vol":"26","page":207},{"text":"<span data-type='title' id=toc-3317>٣٤ - باب الرَّجُلِ يَتَكَلَّفُ الطَّعَامَ لإِخْوَانِهِ</span>\n٥٤٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ قَالَ: كَانَ مِنَ الأَنْصَارِ رَجُلٌ يُقَالُ لَهُ: أَبُو شُعَيْبٍ، وَكَانَ لَهُ غُلَامٌ لَحَّامٌ، فَقَالَ: اصْنَعْ لِي طَعَامًا أَدْعُو رَسُولَ اللهِ - ﷺ - خَامِسَ خَمْسَةٍ، فَدَعَا رَسُولَ اللهِ - ﷺ - خَامِسَ خَمْسَةٍ، فَتَبِعَهُمْ رَجُلٌ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّكَ دَعَوْتَنَا خَامِسَ خَمْسَةٍ، وَهَذَا رَجُلٌ قَدْ تَبِعَنَا، فَإِنْ شِئْتَ أَذِنْتَ لَهُ، وَإِنْ شِئْتَ تَرَكْتَهُ». قَالَ: بَلْ أَذِنْتُ لَهُ. [انظر:\n\n٢٠٨١ - مسلم: ٢٠٣٦ - فتح: ٩/ ٥٥٩].\nذكر فيه حديث أبي مسعود الأنصاري - ﵁ -: قَالَ: كَانَ رَجُلٌ مِنَ الأَنْصَارِ يُقَالُ لَهُ: أَبُو شعَيْبٍ، وَكَانَ لَهُ غُلَامٌ لَحَّامٌ، فَقَالَ: اصْنَعْ لِي طَعَامًا أَدْعُو رَسُولَ اللهِ - ﷺ - خَامِسَ خَمْسَةٍ .. الحديث. وقد سلف في باب: ما قيل في اللحام والجزار (^١)، وأخرجه مسلم والترمذي وقال حسن صحيح، والنسائي (^٢)، وهو مطابق لما ترجم له، وسلف فيه أيضًا وجه قوله: \"هذا رَجُلٌ قَدْ تَبِعَنَا، فَإِنْ شِئْتَ أَذِنتَ لَهُ\".\nولم يقل ذَلِكَ لأبي طلحة حين حمل جماعة أصحابه مع نفسه إلى طعامه، وسيأتي في الأدب، باب: صنع الطعام والتكلف للضيف من حديث سلمان وأبي الدرداء (^٣).\n_________\n(^١) سلف برقم (٢٠٨١) كتاب: البيوع.\n(^٢) مسلم (٢٠٣٦) كتاب: الأشربة، باب: ما يفعل الضيف إذا تبعه غير من دعاه صاحب الطعام، والترمذي (١٠٩٩)، والنسائي في \"الكبرى\" ٤/ ١٤١.\n(^٣) سيأتي برقم (٦١٣٩).","vol":"26","page":208},{"text":"<span data-type='title' id=toc-3318>٣٥ - باب مَنْ أَضَافَ رَجُلًا إِلَى طَعَامٍ، وَأَقْبَلَ هُوَ عَلَى عَمَلِهِ</span>\n٥٤٣٥ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ النَّضْرَ، أَخْبَرَنَا ابْنُ عَوْنٍ قَالَ: أَخْبَرَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كُنْتُ غُلَامًا أَمْشِي مَعَ رَسُولِ اللهِ - ﷺ -، فَدَخَلَ رَسُولُ اللهِ - ﷺ - عَلَى غُلَامٍ لَهُ خَيَّاطٍ، فَأَتَاهُ بِقَصْعَةٍ فِيهَا طَعَامٌ وَعَلَيْهِ دُبَّاءٌ، فَجَعَلَ رَسُولُ اللهِ - ﷺ - يَتَتَبَّعُ الدُّبَّاءَ: -قَالَ- فَلَمَّا رَأَيْتُ ذَلِكَ جَعَلْتُ أَجْمَعُهُ بَيْنَ يَدَيْهِ -قَالَ:- فَأَقْبَلَ الْغُلَامُ عَلَى عَمَلِهِ. قَالَ أَنَسٌ: لَا أَزَالُ أُحِبُّ الدُّبَّاءَ بَعْدَ مَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - صَنَعَ مَا صَنَعَ. [انظر: ٢٠٩٢ - مسلم: ٢٠٤١ - فتح: ٩/ ٥٦٢].\nذكر فيه حديث أنس - ﵁ - في الخياط أيضًا.\nوفيه: حجة أن للمضيف أن يقدم الطعام إلى ضيفه ولا يأكل منه، ولا يكون ذَلِكَ من سوء الأدب بضيفه، ولا إخلالًا بإكرامه؛ لأن ذَلِكَ صنع بحضرة رسول الله - ﷺ -، ولو كان من دنيء الأخلاق لنهى عنه؛ لأنه بعينه معلمًا، ولا أعلم في الأكل مع الضيف وجهًا غير أنه أبسط لنفسه، وأذهب لاحتشامه.\nفمن قدر على ذَلِكَ فهو أبلغ في بره، ومن تركه فواسع إن شاء الله. وسيأتي في الأدب في باب: قول الضيف لأصحابه: لا آكل حَتَّى تأكل منه. وذكر حديث الصديق حين أمر ابنه أن يطعم أضيافه، الحديث ووجهه (^١).\n_________\n(^١) سيأتي برقم (٦١٤١).","vol":"26","page":209},{"text":"<span data-type='title' id=toc-3319>٣٦ - باب الْمَرَقِ</span>\n٥٤٣٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ أَنَّ خَيَّاطًا دَعَا النَّبِيَّ - ﷺ - لِطَعَامٍ صَنَعَهُ، فَذَهَبْتُ مَعَ النَّبِيِّ - ﷺ - فَقَرَّبَ خُبْزَ شَعِيرٍ وَمَرَقًا فِيهِ دُبَّاءٌ وَقَدِيدٌ، فَرَأَيْتُ النَّبِيَّ - ﷺ - يَتَتَبَّعُ الدُّبَّاءَ مِنْ حَوَالَيِ الْقَصْعَةِ، فَلَمْ أَزَلْ أُحِبُّ الدُّبَّاءَ بَعْدَ يَوْمِئِذٍ. [انظر: ٢٠٩٢ - مسلم: ٢٠٤١ - فتح: ٩/ ٥٦٢].\nذكر فيه حديث أنس في الخياط أيضًا:\nوفيه: أن السلف كانوا يأكلون الطعام الممرق، وفي بعض الأحاديث المرق أحد اللحمين (^١)، وفي الترمذي من حديث أبي ذر أيضًا قال - ﵇ -: \"لا يجدن أحدكم شيئًا من المعروف، فإن لم يجد فليلق أخاه بوجهٍ طلق، وإذا اشتريت لحمًا أو طبخت قدرًا فأكثر مرقته واغرف لجارك منه\". قال الترمذي: حديث صحيح (^٢).\nوفي مسلم من حديث أبي ذر - ﵁ - رفعه: \"إذا طبخت قدرًا فأكثر مرقها\" (^٣).\nوفيه: فليطعم جيرانه.\nوقوله: (يتبع الدباء من حوالي القصعة). يقال: حوله وحواله وحواليه، ويجمع: أحوالًا.\n_________\n(^١) يشير المصنف إلى ما رواه الترمذي (١٨٣٢)، وابن عدي في \"الكامل\" ٧/ ٣٦٩، والحاكم في \"المستدرك\" ٤/ ١٣٠، والبيهقي في \"شعب الإيمان\" ٥/ ٩٥ وقال الترمذي: حديث غريب، وقال الحاكم: صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي فقال: محمد بن فضاء ضعفه ابن معين، وقال البيهقي: تفرد به محمد بن فضاء، وليس بالقوي. وضعفه الألباني في \"الضعيفة\" (٢٣٤١).\n(^٢) \"سنن الترمذي\" (١٨٣٣) وأصله عند مسلم (٢٦٢٥، ٢٦٢٦).\n(^٣) مسلم (٢٦٢٥) كتاب: البر والصلة، باب: الوصية بالجار والإحسان إليه.","vol":"26","page":210},{"text":"<span data-type='title' id=toc-3320>٣٧ - باب الْقَدِيدِ</span>\n٥٤٣٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ، عَنْ أَنَسٍ - ﵁ - قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - أُتِيَ بِمَرَقَةٍ فِيهَا دُبَّاءٌ وَقَدِيدٌ، فَرَأَيْتُهُ يَتَتَبَّعُ الدُّبَّاءَ يَأْكُلُهَا. [انظر: ٢٠٩٢ - مسلم: ٢٠٤١ - فتح: ٩/ ٥٦٣].\n\n٥٤٣٨ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا فَعَلَهُ إِلاَّ فِي عَامٍ جَاعَ النَّاسُ، أَرَادَ أَنْ يُطْعِمَ الْغَنِيُّ الْفَقِيرَ، وَإِنْ كُنَّا لَنَرْفَعُ الْكُرَاعَ بَعْدَ خَمْسَ عَشْرَةَ، وَمَا شَبِعَ آلُ مُحَمَّدٍ - ﷺ - مَنْ خُبْزِ بُرٍّ مَأْدُومٍ ثَلَاثًا. [انظر: ٥٤٢٣ - مسلم: ٢٩٧٠ - فتح: ٩/ ٥٦٣].\nذكر فيه حديث أنس أيضًا - ﵁ -: رَأَيْتُ النَّبِيَّ - ﷺ - أُتِيَ بِمَرَقَةٍ فِيهَا دُبَّاءٌ وَقَدِيدٌ، فَرَأَيْتُهُ يَتَتَبَّعُ الدُّبَّاءَ يَأْكُلُهَا.\nوحديث عائشة - ﵂ - قَالَتْ: مَا فَعَلَهُ إِلَّا فِي عَامٍ جَاعَ النَّاسُ، أَرَادَ أَنْ يُطْعِمَ الغَنِيُّ الفَقِيرَ، وَإِنْ كُنَّا لَنَرْفَعُ الكُرَاعَ بَعْدَ خَمْسَ عَشْرَةَ، وَمَا شَبعَ آلُ مُحَمَّدٍ مَنْ خُبْزِ بُرٍّ مَأْدُومٍ ثَلَاثًا.\nوفيه: أن القديد كان من طعامه - ﵇ - وسلف الأمة.\nوأما قوله: (ما فعله إلا في عام جاع الناس) يريد نهيه - ﵇ - أن يأكلوا لحوم نسكهم فوق ثلاث من أجل الدافة التي كان بها الجهد، فأطلق لهم بعد زواله الأكل من الضحايا ما شاءوا؛ لذلك قالت: (إن كنا لنرفع الكراع بعد خمس عشرة). والكراع: الأكارع لقوائم الشاة، وهم من الناس سفلتهم، قاله الهروي (^١). وقال ابن فارس: الكراع من الإنسان: ما دون الركبة، ومن الدواب ما دون الكعب (^٢).\n_________\n(^١) \"غريب الحديث\" ٢/ ٤٢٢.\n(^٢) \"مجمل اللغة\" ٣/ ٧٨٢ مادة (كرع).","vol":"26","page":211},{"text":"<span data-type='title' id=toc-3321>٣٨ - باب مَنْ نَاوَلَ أَوْ قَدَّمَ إِلَى صَاحِبِهِ عَلَى الْمَائِدَةِ شَيْئًا</span>\nوَقَالَ ابْنُ الْمُبَارَكِ: لَا بَأْسَ أَنْ يُنَاوِلَ بَعْضُهُمْ بَعْضًا، وَلَا يُنَاوِلُ مِنْ هَذِهِ الْمَائِدَةِ إِلَى مَائِدَةٍ أُخْرَى.\n\n٥٤٣٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: إِنَّ خَيَّاطًا دَعَا رَسُولَ اللهِ - ﷺ - لِطَعَامٍ صَنَعَهُ -قَالَ أَنَسٌ:- فَذَهَبْتُ مَعَ رَسُولِ اللهِ - ﷺ - إِلَى ذَلِكَ الطَّعَامِ، فَقَرَّبَ إِلَى رَسُولِ اللهِ - ﷺ - خُبْزًا مِنْ شَعِيرٍ وَمَرَقًا فِيهِ دُبَّاءٌ وَقَدِيدٌ -قَالَ أَنَسٌ:- فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - يَتَتَبَّعُ الدُّبَّاءَ مِنْ حَوْلِ الصَّحْفَةِ، فَلَمْ أَزَلْ أُحِبُّ الدُّبَّاءَ مِنْ يَوْمِئِذٍ. وَقَالَ ثُمَامَةُ، عَنْ أَنَسٍ: فَجَعَلْتُ أَجْمَعُ الدُّبَّاءَ بَيْنَ يَدَيْهِ. [انظر: ٢٠٩٢ - مسلم: ٢٠٤١ - فتح: ٩/ ٥٦٣].\nذكر فيه حديث أنس في الخياط أيضًا\nوقد سلف الكلام فيه، وَقَال ثُمَامَةُ، عَنْ أَنَسٍ: فَجَعَلْتُ أَجْمَعُ الدُّبَّاءَ بَيْنَ يَدَيْهِ.","vol":"26","page":212},{"text":"<span data-type='title' id=toc-3322>٣٩ - باب الرُّطَبِ بِالْقِثَّاءِ</span>\n٥٤٤٠ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ - ﵄قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَأْكُلُ الرُّطَبَ بِالْقِثَّاءِ. [انظر: ٢٠٤٧، ٥٤٤٩ - مسلم: ٢٠٤٣ - فتح ٩/ ٥٦٤].\nذكر فيه حديث عبد الله بن جعفر بن أبي طالب - ﵄ -: رَأَيْتُ النَّبِيَّ - ﷺ - يَأْكُلُ الرُّطَبَ بِالْقِثَّاءِ.\nهذا الحديث أخرجه مسلم أيضًا والأربعة: النسائي في كتاب: الأخوة (^١). والقثاء: ممدود، وقافه تضم وتكسر لغتان، الواحدة: قثاءة. قال أبو نصر (^٢): القثاء: الخيار (^٣)، وقرأ يحيى بن وثاب وطلحة بن مصرف بالضم، وقال أبو المعالي في \"المنتهى\": القثاء: الشُعرور عند من جعله فعلاء من قث.\nوعند ابن ولاد: هو في الكسر والضم ممدود (^٤).\nوقال أبو حنيفة: ذكر بعض الرواة أنه يقال: القثا: القشعر بلغة أهل الجوف من اليمن، الواحدة: قشعرة، قال: أحسبه جوف مُراد. وفي أكله القثاء بالرطب معنيان: إيثار الرطب في مقابلة الشيء وضده، فإن القثاء بارد رطب، والرطب حار يابس فباجتماعهما يعتدلان، وإباحة التوسع في الأطعمة ونيل الملذوذ والمباح منها، قال ابن المنذر: من\n_________\n(^١) رواه مسلم (٢٠٤٣) كتاب الأشربة، باب: أكل القثاء بالرطب، وأبو داود (٣٨٣٥)، والترمذي (١٨٤٤)، ابن ماجه (٣٣٣٥)، والنسائي في كتاب: الأخوة كما في \"تحفة الأشراف\" (٥٢١٩).\n(^٢) ورد بهامش الأصل: هو الجوهري في \"صحاحه\".\n(^٣) \"الصحاح\" ١/ ٦٤ مادة (قثأ).\n(^٤) \"المقصور والممدود\" لابن ولاد ص ٩٢.","vol":"26","page":213},{"text":"لذيذ المطعم جمع الأكل من الحار والبارد؛ ليعتدلا، كان - ﵇ - يأكل الرطب بالقثاء، وقد كان يجمع بين الرطب والبطيخ. روينا عنه أنه - ﵇ - قال: \"كلوا البلح بالتمر فإن الشيطان يغضب ويقول: عاش ابن آدم حَتَّى أكل الجديد بالخلق\" (^١) وذكره ابن الجوزي في \"موضوعاته\" (^٢).\n_________\n(^١) انظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٣٣ - ٢٣٤.\n(^٢) \"موضوعات ابن الجوزي\" ٣/ ١٧٣ (١٣٩٣).","vol":"26","page":214},{"text":"<span data-type='title' id=toc-3323>٤٠ - باب</span>\n٥٤٤١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَبَّاسٍ الْجُرَيْرِيِّ، عَنْ أَبِي عُثْمَانَ قَالَ: تَضَيَّفْتُ أَبَا هُرَيْرَةَ سَبْعًا، فَكَانَ هُوَ وَامْرَأَتُهُ وَخَادِمُهُ يَعْتَقِبُونَ اللَّيْلَ أَثْلَاثًا، يُصَلِّي هَذَا، ثُمَّ يُوقِظُ هَذَا. وَسَمِعْتُهُ يَقُولُ: قَسَمَ رَسُولُ اللهِ - ﷺ - بَيْنِ أَصْحَابِهِ تَمْرًا، فَأَصَابَنِي سَبْعُ تَمَرَاتٍ إِحْدَاهُنَّ حَشَفَةٌ. [انظر: ٥٤١١ - فتح: ٩/ ٥٦٤].\n٥٤٤١ م - حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عَاصِمٍ، عَنْ أَبِي عُثْمَانَ عَنْ أَبِي هُرَيْرَةَ - ﵁ -: قَسَمَ النَّبِيُّ - ﷺ - بَيْنَنَا تَمْرًا، فَأَصَابَنِي مِنْهُ خَمْسٌ أَرْبَعُ تَمَرَاتٍ وَحَشَفَةٌ، ثُمَّ رَأَيْتُ الْحَشَفَةَ هِيَ أَشَدُّهُنَّ لِضِرْسِي. [انظر: ٥٤١١ - فتح: ٩/ ٥٦٤].\nذكر فيه حديث أَبِي عُثْمَانَ قَالَ: تَضَيَّفْتُ أَبَا هُرَيْرَةَ سَبْعًا، فَكَانَ هُوَ وَامْرَأَتُهُ وَخَادِمُهُ يَعْتَقِبُونَ اللَّيْلَ أَثْلَاثًا، يُصَلِّي هذا، ثُمَّ يُوقِظُ هذا، وَسَمِعْتُهُ يَقُولُ: قَسَمِ رَسُولُ اللهِ - ﷺ - بيْنِ أَصْحَابِهِ تَمْرًا، فَأَصَابَنِي سَبْعُ تَمَرَاتٍ إِحْدَاهُنَّ حَشَفةٌ.\nوعن أبي عثمان، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: قَسَمَ رسول الله - ﷺ - بَيْنَنَا تَمْرًا، فَأَصَابَنِي مِنْهُ خَمْسٌ أَرْبَعُ تَمَرَاتٍ وَحَشَفَةٌ، ثُمَّ رَأَيْتُ الحَشَفَةَ هِيَ أَشَدُّهُنَّ لِضِرْسِي.\nهذا الحديث سلف في باب: ما كان - ﵇ - وأصحابه يأكلون (^١).\n_________\n(^١) سلف برقم (٥٤١١).","vol":"26","page":215},{"text":"<span data-type='title' id=toc-3324>٤١ - باب الرُّطَبِ وَالتَّمْرِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا (٢٥)﴾ [مريم: ٢٥].\n\n٥٤٤٢ - وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ، عَنْ سُفْيَانَ، عَنْ مَنْصُورِ ابْنِ صَفِيَّةَ: حَدَّثَتْنِي أُمِّي، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَقَدْ شَبِعْنَا مِنَ الأَسْوَدَيْنِ: التَّمْرِ، وَالْمَاءِ. [انظر ٥٣٨٣ - مسلم: ٢٩٧٥ - فتح: ٩/ ٥٦٦]\n\n٥٤٤٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ أَبِي رَبِيعَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: كَانَ بِالْمَدِينَةِ يَهُودِيٌّ، وَكَانَ يُسْلِفُنِي فِي تَمْرِي إِلَى الْجِدَادِ، وَكَانَتْ لِجَابِرٍ الأَرْضُ الَّتِي بِطَرِيقِ رُومَةَ فَجَلَسَتْ، فَخَلَا عَامًا، فَجَاءَنِي الْيَهُودِيُّ عِنْدَ الْجَدَادِ، وَلَمْ أَجُدَّ مِنْهَا شَيْئًا، فَجَعَلْتُ أَسْتَنْظِرُهُ إِلَى قَابِلٍ فَيَأْبَى، فَأُخْبِرَ بِذَلِكَ النَّبِيُّ - ﷺ - فَقَالَ لأَصْحَابِهِ: «امْشُوا نَسْتَنْظِرْ لِجَابِرٍ مِنَ الْيَهُودِيِّ». فَجَاءُونِي فِي نَخْلِي، فَجَعَلَ النَّبِيُّ - ﷺ - يُكَلِّمُ الْيَهُودِيَّ، فَيَقُولُ: أَبَا الْقَاسِمِ، لَا أُنْظِرُهُ. فَلَمَّا رَأَى النَّبِيُّ - ﷺ - قَامَ فَطَافَ فِي النَّخْلِ، ثُمَّ جَاءَهُ فَكَلَّمَهُ فَأَبَى، فَقُمْتُ فَجِئْتُ بِقَلِيلِ رُطَبٍ فَوَضَعْتُهُ بَيْنَ يَدَىِ النَّبِيِّ - ﷺ -، فَأَكَلَ.\nثُمَّ قَالَ: «أَيْنَ عَرِيشُكَ يَا جَابِرُ؟». فَأَخْبَرْتُهُ، فَقَالَ: «افْرُشْ لِي فِيهِ». فَفَرَشْتُهُ، فَدَخَلَ فَرَقَدَ، ثُمَّ اسْتَيْقَظَ فَجِئْتُهُ بِقَبْضَةٍ أُخْرَى فَأَكَلَ مِنْهَا، ثُمَّ قَامَ فَكَلَّمَ الْيَهُودِيَّ، فَأَبَى عَلَيْهِ، فَقَامَ فِي الرِّطَابِ فِي النَّخْلِ الثَّانِيَةَ ثُمَّ قَالَ: «يَا جَابِرُ، جُدَّ وَاقْضِ». فَوَقَفَ فِي الْجَدَادِ، فَجَدَدْتُ مِنْهَا مَا قَضَيْتُهُ وَفَضَلَ مِنْهُ، فَخَرَجْتُ حَتَّى جِئْتُ النَّبِيَّ - ﷺ - فَبَشَّرْتُهُ، فَقَالَ: «أَشْهَدُ أَنِّي رَسُولُ اللهِ». [عُرُوشٌ وَعَرِيشٌ: بِنَاءٌ. وَقَالَ ابن عَبَّاسٍ: ﴿مَعْرُوشَاتٍ﴾ [الأنعام: ١٤١]: ما يُعَرَّش مِنَ الكُرُومِ وَغَيْر ذَلِكَ، يُقَالُ: عُرُوشُهَا: أَبْنِيَتُهَا. [فتح ٩/ ٥٦٦].\nوَقَالَ مُحَمَّدُ بْنُ يُوسُفَ، عَنْ سُفْيَانَ، عَنْ مَنْصُورِ ابن صَفِيَّةَ: حَدَّثَتْنِي","vol":"26","page":216},{"text":"أُمِّي، عَنْ عَائِشَةَ قَالَتْ: تُوُفِّيَ رَسولُ اللهِ - ﷺ - وَقَدْ شَبِعْنَا مِنَ الأَسْوَدَيْنِ: التَّمْرِ، وَالْمَاءِ.\nثم ساق حديث جابر - ﵁ - كَانَ بِالْمَدِينَةِ يَهُودِيٌّ، وَكَانَ يُسْلِفُنِي فِي تَمْرِي إِلَى الجِدَادِ .. الحديث. إلى أن قال: وأكل من رطبها.\nالشرح:\nتعليق محمد بن يوسف سلف مسندًا عن مسلم بن إبراهيم، عن وهيب، عن منصور (^١)، وقال أبو نعيم: ثنا أبو محمد بن حبان، ثنا أبو يعلى، ثنا أبو خيثمة، ثنا عبد الرحمن بن مهدي، عن سفيان، عن منصور، فذكره. ومنصور: هو ابن عبد الرحمن بن طلحة بن الحارث بن طلحة بن أبي طلحة الجمحي.\nوحديث جابر سلف أيضًا غير مرة (^٢)، والبخاري رواه عن سعيد بن أبي مريم، عن أبي غسان، عن أبي حازم، عن إبراهيم بن عبد الرحمن بن عبد الله بن أبي ربيعة عن جابر. وأبو غسان اسمه محمد بن مطرف، وأبو حازم سلمة بن دينار، قال الإسماعيلي في كتابي عن القاسم بن زكريا ولم أر عليه إجازة، ثنا إبراهيم بن هانئ وأحمد بن منصور قالا: ثنا سعيد بن أبي مريم فذكره، ثم قال في آخره: حدثنيه محمد بن أحمد بن القاسم: ثنا يحيى بن صاعد، ثَنَا أحمد بن منصور وسعيد بن أبي مريم به سواء.\n_________\n(^١) سلف برقم (٥٣٨٣) باب: من أكل حتى شبع.\n(^٢) سلف برقم (٢١٢٧) كتاب: البيوع، باب: الكيل على البائع والمعطي وبرقم (٢٣٩٥) كتاب: الإستقراض، باب: إذا قضى دون حقه أو حلله فهو جائز، وبرقم (٢٣٩٦) باب إذا قاص أو جازفه في الدين تمرًا بتمر أو غيره. وفي الهبة والصلح والوصايا والمناقب وغيرها.","vol":"26","page":217},{"text":"وقال: هذِه القصة رواها الثقات المعروفون فيما كان على أبي جابر والسلف إلى الجذاذ مما لا يخبره البخاري وغيره، ففي هذا الإسناد نظر.\nوقوله: [قال] (^١) جابر: (فجسلت، فخلا عامًا) قال صاحب المطالع: كذا للقابسي وأبي ذر وأكثر الرواة أي: اختلفت أي: كل ما نبت فيها. يقال: اختلست الشيء: اختطفته. ولأبي الهيثم: فخاست بحلها عامًا. وللأصيلي: فحبست.\nوصوابه الثاني أي: خالفت معهود حلها، يقال: خاس العهد: إذا خانه، وخاس الشيء: إذا تغير أي: فتغير بحلها عما كان عليه، وكان أبو مروان بن سراح، يصوب الأولى إلا أنه يصلح ضبطها: فجلستُ أي: عن القضاء، فخلا يعني: السلف عامًا، لكن ذكره للأرض في أول الحديث يدل على أن الخبر عنها لا عن نفسه.\nفصل:\nالرطب والتمر: من طيب ما خلق الله وأباحه لعباده، وهو جل طعام أهل الحجاز وعمدة أقواتهم، وقد دعا إبراهيم - ﵇ - لهم بمكة بالبركة، ودعا رسول الله - ﷺ - لتمر المدينة بمثل ما دعا به إبراهيم لمكة، ومثله معه. ولا تزال البركة في تمرهم وثمارهم إلى قيام الساعة.\nفصل:\nظاهر هذا الحديث أن الدين كان على جابر، والذي في أكثر الأحاديث أنه على والد جابر.\nوفيه: أن لا يحلون من دين عليهم، وكان - ﵇ - يتعوذ من المغرم، ومات ودرعه مرهونة عند يهودي، فدل أن تعوذه كان من كثير الدين.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"26","page":218},{"text":"وفيه: أكله - ﵇ - عند بعض أصحابه، قال ابن التين: ولا يجوز ذَلِكَ للأمة؛ إذ ليس فيهم من قوته اليقين، ولا ممن مطعمه ما في رسول الله - ﷺ -.\nفصل:\nقولها: (وَقَدْ شبِعْنَا مِنَ الأَسْوَدَيْنِ: التَّمْرِ، وَالْمَاءِ)، وقد يراد بهما الماء والقث، أنشد ابن سيده في \"محكمه\":\nالأسودان أبردا عظامي … الماء والقث دوا أسقامي (^١)\n_________\n(^١) في الأصول: دوا سقامي والمثبت من \"المحكم\" لابن سيده ٨/ ٣٩٧ مادة (سود).","vol":"26","page":219},{"text":"<span data-type='title' id=toc-3325>٤٢ - باب أَكْلِ الْجُمَّارِ</span>\n٥٤٤٤ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي مُجَاهِدٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄قَالَ: بَيْنَا نَحْنُ عِنْدَ النَّبِيِّ - ﷺ - جُلُوسٌ إِذْ أُتِيَ بِجُمَّارِ نَخْلَةٍ: فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ مِنَ الشَّجَرِ لَمَا بَرَكَتُهُ كَبَرَكَةِ الْمُسْلِمِ». فَظَنَنْتُ أَنَّهُ يَعْنِي: النَّخْلَةَ، فَأَرَدْتُ أَنْ أَقُولَ هِيَ النَّخْلَةُ يَا رَسُولَ اللهِ ثُمَّ الْتَفَتُّ فَإِذَا أَنَا عَاشِرُ عَشَرَةٍ أَنَا أَحْدَثُهُمْ فَسَكَتُّ، فَقَالَ النَّبِيُّ - ﷺ -: «هِيَ النَّخْلَةُ». [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ٩/ ٥٦٩].\nذكر فيه حديث ابن عمر - ﵄ - السالف في العلم وغيره (^١).\nوترجم عليه باب بركة النخل (^٢)؛ لتشبيه الله تعالى لها في كتابه بالمؤمن؛ لقوله تعالى: ﴿ضَرَبَ اللهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ﴾.\n_________\n(^١) سلف برقم (٦١) كتاب: العلم، باب قول المحدث: حدثنا أو أخبرنا وبرقم (٦٢) باب: طرح الإِمام المسألة على أصحابه ليختبر ما عندهم من العلم وبرقم (٢٢٠٩) كتاب: البيوع، باب بيع الجمار وأكله.\nوبرقم (٤٦٩٨) كتاب: التفسير، باب: قوله ﴿كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ﴾ ومواضع أخرى عديدة.\n(^٢) سيأتي برقم (٥٤٤٨).","vol":"26","page":220},{"text":"<span data-type='title' id=toc-3326>٤٣ - باب الْعَجْوَةِ</span>\n٥٤٤٥ - حَدَّثَنَا جُمْعَةُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَرْوَانُ، أَخْبَرَنَا هَاشِمُ بْنُ هَاشِمٍ أَخْبَرَنَا عَامِرُ بْنُ سَعْدٍ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ تَصَبَّحَ كُلَّ يَوْمٍ سَبْعَ تَمَرَاتٍ عَجْوَةً لَمْ يَضُرُّهُ فِي ذَلِكَ الْيَوْمِ سُمٌّ وَلَا سِحْرٌ». [انظر: ٥٧٦٨، ٥٧٦٩، ٥٧٧٩ - مسلم: ٢٠٤٧ - فتح: ٩/ ٥٦٩].\nحدثنا جُمْعَةُ بْنُ عَبْدِ اللهِ، ثَنَا مَرْوَانُ، أنا هَاشِمُ بْنُ هَاشِمٍ أنا عَامِرُ بْنُ سَعْدٍ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ تَصَبَّحَ كُلَّ يَوْمٍ سَبْعَ تَمَرَاتٍ عَجْوَةً لَمْ يَضُرُّهُ ذَلِكَ اليَوْمِ سُمٌّ وَلَا سِحْرٌ\".\nهذا الحديث يأتي في باب الطب أيضًا (^١)، وأخرجه مسلم وأبو داود والنسائي (^٢) وعند الحاكم وقال: صحيح الإسناد من البرني (^٣). وللدارمي: \"لم يضره شيء ذَلِكَ اليوم حَتَّى يمسي\".\nقيل: جمعة هذا لقب، واسمه يحيى بن زياد بن عبد الله بن شداد أبو بكر السلمي البلخي. انفرد به البخاري عن الخمسة، مات سنة ثلاث وثلاثين ومائتين في جمادى الآخرة (^٤).\nوهاشم: هو هاشم بن هاشم قال أبو السرع: ابن عتبة بن أبي وقاص الزهري، قال مكي: سمعت منه سنة أربع، وفي رواية سنة سبع وأربعين ومائة، اتفقا عليه (^٥).\n_________\n(^١) سيأتي برقم (٥٧٦٨)، (٥٧٦٩) باب: الدواء بالعجوة للسحر.\n(^٢) مسلم (٢٠٤٧) كتاب: الأشربة، باب: فضل تمر المدينة، وأبو داود (٣٨٧٦)، والنسائي في \"الكبرى\" ٤/ ١٦٥.\n(^٣) \"المستدرك\" ٤/ ٢٠٤ وقال الذهبي في \"التلخيص\": حديث منكر.\n(^٤) انظر: \"تهذيب الكمال\" ٥/ ١٢٠ (٩٦٢).\n(^٥) انظر: \"تهذيب الكمال\" ٣٠/ ١٣٧ (٦٥٤٢).","vol":"26","page":221},{"text":"ولابن بطال: كانت عائشة تجعل ذَلِكَ سبع غدوات على الريق إذا وصفته كدواء (^١). وللدارمي في كتاب \"الأطعمة\": عن يحيى الحماني: ثنا سليمان بن بلال، عن شريك بن عبد الله، عن ابن أبي عتيق، عن عائشة أن النبي - ﷺ - قال: \"في عجوة العالية شفاء أو ترياق أول البكر على الريق\" (^٢).\nوعن شهر بن حوشب، عن أبي سعيد وأبي هريرة رفعاه: \"العجوة من الجنة، وفيها شفاء من السم\" (^٣). وعن مُشْمَعِل بن إياس، حَدَّثَني عمرو بن سليم، حَدَّثَني رافع بن عمرو المزني مرفوعًا: \"العجوة والصخرة من الجنة\" (^٤).\nقال الخطابي: كونها عُوذة من السحر والسم، إنما هو من طريق التبرك بدعوة من رسول الله - ﷺ - سبقت فيها، لا لأن من طبع التمر أن يصنع شيئًا من ذَلِكَ (^٥)، والعجوة من أجود تمر المدينة، ويسمونه: لينة. قال في \"الصحاح\" (^٦).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٤٩.\n(^٢) كذا عزاه المصنف للدارمي في كتاب \"الأطعمة\" ولم يتثنى لي العثور عليه والحديث عند مسلم من طريق إسماعيل بن جعفر عن شريك به (٢٠٤٨) كتاب: الأشربة، باب: فضل تمر المدينة وليس فيه \"على الريق\" وهو في \"المسند\" بهذا اللفظ ٦/ ١٥٢.\n(^٣) حديث أبي سعيد رواه ابن ماجه (٣٤٥٣)، وأحمد ٣/ ٤٨ والنسائي في \"الكبرى\" ٤/ ١٦٥ وحديث أبي هريرة رواه الترمذي (٢٠٦٨) وقال: حديث حسن، وابن ماجه (٣٤٥٥) وأحمد ٢/ ٣٠١ وصححه الألباني في \"صحيح الجامع\" (٤١٢٦).\n(^٤) رواه ابن ماجه (٣٤٥٦)، وأحمد ٥/ ٣١ والحاكم ٣/ ٥٨٨ وغيرهم وضعفه الألباني في \"ضعيف الجامع\" (٣٨٥٢) وانظر \"الإرواء\" (٢٦٩٦).\n(^٥) \"أعلام الحديث\" ٣/ ٢٠٥٤.\n(^٦) \"الصحاح\" ٦/ ٢٤١٩ وفيه أن نخلة العجوة هي التي تسمي لينة وليس العجوة.","vol":"26","page":222},{"text":"وقيل: هي أكبر من الصَّيْحاني يضرب إلى السواد (^١).\nوقيل ليس بأجوده. وقال الداودي: من وسط التمر. ولابن التين: قيل: أن العجوة مما عرس لرسول الله - ﷺ - بها، واختصاص هذِه وغيرها من الأمور بالسبع والثلاث كثير.\nولابن عدي: من حديث الطفاوي (خ د ت س) عن هشام، عن أبيه، عن عائشة - ﵂ - مرفوعًا: \"يمنع من الجذام أن تأخذ سبع تمرات من عجوة المدينة كل يوم يفعل ذَلِكَ سبعة أيام\". ثم قال: لا أعلم رواه بهذا الإسناد غير الطفاوي وله غرائب وإفرادات، وكلها يحتمل، ولم أرَ للمتقدمين فيه كلامًا (^٢).\nقلت: قد قال ابن معين فيه: صالح، وقال أبو حاتم: صدوق (^٣). ومعنى تصبح، أي: أكلها صباحًا، قبل أن يطعم شيئًا. والسم: سينه مثلثه.\n_________\n(^١) انظر: \"العين\" ٣/ ٢٧٠ مادة [صيح]، و\"النهاية في غريب الأثر\" ٣/ ١٨٨.\n(^٢) \"الكامل\" لابن عدي ٧/ ٤٠٧ - ٤٠٨ في ترجمة الطفاوي.\n(^٣) انظر ترجمته في \"الجرح والتعديل\" ٧/ ٣٢٤، و\"تهذيب الكمال\" ٢٥/ ٦٥٢.","vol":"26","page":223},{"text":"<span data-type='title' id=toc-3327>٤٤ - باب الْقِرَانِ فِي التَّمْرِ</span>\n٥٤٤٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا جَبَلَةُ بْنُ سُحَيْمٍ قَالَ: أَصَابَنَا عَامُ سَنَةٍ مَعَ ابْنِ الزُّبَيْرِ، رَزَقَنَا تَمْرًا، فَكَانَ عَبْدُ اللهِ بْنُ عُمَرَ يَمُرُّ بِنَا -وَنَحْنُ نَأْكُلُ- وَيَقُولُ: لَا تُقَارِنُوا، فَإِنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ الْقِرَانِ. ثُمَّ يَقُول: إِلاَّ أَنْ يَسْتَأْذِنَ الرَّجُلُ أَخَاهُ. قَالَ شُعْبَةُ: الإِذْنُ مِنْ قَوْلِ ابْنِ عُمَرَ. [انظر: ٢٤٥٥ - مسلم: ٢٠٤٥ - فتح: ٩/ ٥٦٩].\nذكر فيه حديث ابن عمر - ﵄ - السالف في المظالم والشركة (^١) (إلا أن يستأذن الرجل أخاه) قال شعبة: الإذن من قول ابن عمر. وراجع ذَلِكَ منه، والمراد بالسنة: المجاعة قال تعالى: ﴿وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ﴾.\nوفيه: النهي عن القِران في التمر، وما ذكره عن ابن عمر في الإذن صحيح. وقد علل مالك المنع بأنهم فيه شركاء، وروى عنه ابن نافع: إن كان المطعم هو فيأكل قرانا. وفي رواية ابن وهب أن ذلك ليس بمحتمل. وقوله: (نهى عن الإقران) المعروف القران. وكذلك في الحج والعمرة.\n_________\n(^١) سلف في المظالم برقم (٢٤٥٥) باب: إذا أذن إنسان لآخر شيئًا جاز وفي الشركة برقم (٢٤٨٩) باب: القران في التمر بين الشركاء.","vol":"26","page":224},{"text":"<span data-type='title' id=toc-3328>٤٥ - باب القِثَّاءِ</span>\n٥٤٤٧ - حَدَّثَنِي إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ جَعْفَرٍ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَأْكُلُ الرُّطَبَ بِالْقِثَّاءِ. [انظر: ٥٤٤٠ - مسلم:٢٠٤٣ - فتح: ٩/ ٥٧٢].\nذكر فيه حديث عبد الله بن جعفر السالف قريبًا (^١).\n_________\n(^١) سلف برقم (٥٤٤٠) باب: الرطب بالقثاء.","vol":"26","page":225},{"text":"<span data-type='title' id=toc-3329>٤٦ - باب بَرَكَةِ النَّخْلِ</span>\n٥٤٤٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مُحَمَّدُ بْنُ طَلْحَةَ، عَنْ زُبَيْدٍ، عَنْ مُجَاهِدٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مِنَ الشَّجَرِ شَجَرَةٌ تَكُونُ مِثْلَ الْمُسْلِمِ، وَهْيَ النَّخْلَةُ». [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ٩/ ٥٧٢].\nذكر فيه حديث ابن عمر السالف قريبًا (^١).\n_________\n(^١) سلف برقم (٥٤٤٤) باب: أكل الجمار.","vol":"26","page":226},{"text":"<span data-type='title' id=toc-3330>٤٧ - باب جَمْعِ اللَّوْنَيْنِ أَوِ الطَّعَامَيْنِ بِمَرَّةٍ</span>\n٥٤٤٩ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ جَعْفَرٍ - ﵄ - قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَأْكُلُ الرُّطَبَ بِالْقِثَّاءِ. [انظر: ٥٤٤٠ - مسلم: ٢٠٤٣ - فتح: ٩/ ٥٧٣].\nذكر فيه حديث عبد الله بن جعفر أيضًا في أكل الرطب بالقثاء.\nقال المهلب: لا أعلم من نهى عن خلط الأدم إلا شيئًا يروى عن عمر - ﵁ -، ويمكن أن يكون ذَلِكَ من باب السرف، والله أعلم؛ لأنه كان يمكن أن يأتدم بأحدهما ويرفع الآخر إلى مرة أخرى، ولم يجزم ذَلِكَ عمر؛ لأجل الاتباع في أكل الرطب بالقثاء، والقديد مع الدباء.\nوقد يروى عن رسول الله - ﷺ - ما يبين هذا، روى عبد الله بن عمر القواريري، نا حمزة بن نجيح الرقاشي، ثنا سلمة بن حبيب، عن أهل بيت رسول الله - ﷺ - أنه - ﵇ - نزل قباء ذات يوم وهو صائم، فانتظره رجل يقال له: أوس بن خولي حَتَّى إذا دنا إفطاره أتاه بقدح فيه لبن وعسل، فناوله - ﵇ - فذاقه ثم وضعه في الأرض، ثم قال: \"يا أوس بن خولي ما شرابك هذا؟ \" قال: لبن وعسل يا رسول الله. قال: \"إني لا أحرمه، ولكني أدعه تواضعًا لله؛ فإنه من تواضع لله رفعه الله، ومن تكبر قصمه الله، ومن بذر أفقره الله، ومن اقتصد أغناه الله، ومن ذكر الله أحبه الله\" (^١) (^٢).\n_________\n(^١) لم أقف عليه مسندًا من هذا الطريق. وهو في \"معرفة الصحابة\" لأبي نعيم (ترجمة أوس بن خولي)، و\"أسد الغابة\" (أوس بن خذام) من طريق آخر.\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٥٠١.","vol":"26","page":227},{"text":"<span data-type='title' id=toc-3331>٤٨ - باب مَنْ أَدْخَلَ الضِّيفَانَ عَشَرَةً عَشَرَةً، وَالْجُلُوسِ عَلَى الطَّعَامِ عَشَرَةً عَشَرَةً</span>.\n٥٤٥٠ - حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنِ الْجَعْدِ أَبِي عُثْمَانَ، عَنْ أَنَسٍ. وَعَنْ هِشَامٍ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ. وَعَنْ سِنَانٍ أَبِي رَبِيعَةَ، عَنْ أَنَسٍ أَنَّ أُمَّ سُلَيْمٍ- أُمَّهُ- عَمَدَتْ إِلَى مُدٍّ مِنْ شَعِيرٍ، جَشَّتْهُ وَجَعَلَتْ مِنْهُ خَطِيفَةً، وَعَصَرَتْ عُكَّةً عِنْدَهَا، ثُمَّ بَعَثَتْنِي إِلَى النَّبِيِّ - ﷺ - فَأَتَيْتُهُ -وَهْوَ فِي أَصْحَابِهِ- فَدَعَوْتُهُ، قَالَ: «وَمَنْ مَعِي». فَجِئْتُ فَقُلْتُ: إِنَّهُ يَقُولُ: \"وَمَنْ مَعِي\"، فَخَرَجَ إِلَيْهِ أَبُو طَلْحَةَ قَالَ: يَا رَسُولَ اللهِ، إِنَّمَا هُوَ شَيْءٌ صَنَعَتْهُ أُمُّ سُلَيْمٍ. فَدَخَلَ فَجِيءَ بِهِ وَقَالَ: «أَدْخِلْ عَلَيَّ عَشَرَةً». فَدَخَلُوا فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ قَالَ: «أَدْخِلْ عَلَيَّ عَشَرَةً». فَدَخَلُوا فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ قَالَ: «أَدْخِلْ عَلَيَّ عَشَرَةً». حَتَّى عَدَّ أَرْبَعِينَ، ثُمَّ أَكَلَ النَّبِيُّ - ﷺ - ثُمَّ قَامَ، فَجَعَلْتُ أَنْظُرُ؛ هَلْ نَقَصَ مِنْهَا شَيْءٌ!. [انظر: ٤٢٢ - مسلم: ٢٠٤٠ - فتح: ٩/ ٥٧٤].\nحدثنا الصَّلْتُ بْنُ مُحَمَّدٍ، ثَنَا حَمَّادُ بْنُ زيدٍ، عَنِ الجَعْدِ أَبِي عُثْمَانَ، عَنْ أَنَسٍ. وَعَنْ هِشَامٍ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ. وَعَنْ سِنَانٍ أَبِي رَبِيعَةَ، عَنْ أَنَسٍ أَنَّ أُمَّ سُلَيْمٍ -أُمَّهُ- عَمَدَتْ إلى مُدٍّ مِنْ شَعِيرٍ، جَشَّتْهُ وَجَعَلَتْ مِنْهُ خَطِيفَةً، وَعَصَرَتْ عُكَّةً عِنْدَهَا، ثُمَّ بَعَثَتْنِي إلى رسول الله فَأَتَيْتُهُ -وَهْوَ في أَصْحَابِهِ- فَدَعَوْتُهُ، قَالَ: \"وَمَن مَعِي\". فَجِئْتُ فَقُلْتُ: إِنَّهُ يَقُولُ: \"وَمَنْ مَعِي\"، فَخَرَجَ إِلَيْهِ أَبُو طَلْحَةَ فقَالَ: يَا رَسُولَ اللهِ، إِنَّمَا هُوَ شَيْءٌ صنَعَتْهُ أُمُّ سُلَيْمٍ. فَدَخَلَ فَجِيءَ بِهِ وَقَالَ: \"أَدْخِلْ عَلَيَّ عَشَرَةً\". فَدَخَلُوا فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ قَالَ: \"أَدْخِلْ عَلَيَّ","vol":"26","page":228},{"text":"عَشَرَةً\". فَدَخَلُوا فَأَكَلُوا حَتَّى شبِعُوا، ثُمَّ قَالَ: \"أَدْخِلْ عَلَيَّ عَشَرَةً\". حَتَّى عَدَّ أَرْبَعِينَ، ثُمَّ أَكَلَ النَّبِيُّ - ﷺ - ثُمَّ قَامَ، فَجَعَلْتُ أَنْظُرُ؛ هَلْ نَقَصَ مِنْهَا شيْء.\nهذا الحديث سبق بنحوه قريبًا في باب: من أكل حَتَّى شبع (^١)، وفي علامات النبوة أيضًا من وجه آخر عن أنس (^٢).\nوالصلت بن محمد: هو ابن عبد الرحمن بن أبي المغيرة أبو همام البصري الخاركي (^٣)، وخارك: جزيرة في بحر البصرة (^٤). وروى النسائي عن رجل عنه.\nوالقائل: (وعن هشام) هو ابن حسان، و(عن سنان) هو حماد بن زيد. ومحمد هو ابن سيرين، وسِنان أبو ربيعة: هو ابن ربيعة الباهلي البصري. انفرد به البخاري.\nالخطيفة: -بفتح الخاء المعجمة، ثم طاء مهملة، ثم مثناة تحت، ثم فاء ثم هاء- عصيدة من دقيق ولبن، قال الخطابي: وسمعت الزاهد يقول: هي الكبولا، وإنما سميت خطيفة؛ لأنها تخطف بالملاعق والأصابع (^٥).\nوإنما أدخلهم عشرة عشرة؛ لأنها كانت قصعة واحدة فيها مد من الشعير، فلا يمكن هذِه الجماعة الكبيرة أن يقدروا على التناول منها إلا بجهد، وربما آذى بعضهم بعضًا. وليس في الحديث دلالة أنه\n_________\n(^١) سلف برقم (٥٣٨١).\n(^٢) سلف برقم (٣٥٧٨) كتاب المناقب.\n(^٣) انظر: \"تهذيب الكمال\" ١٣/ ٢٢٨ (٢٨٩٩).\n(^٤) انظر: \"معجم البلدان\" ٢/ ٣٣٧.\n(^٥) \"أعلام الحديث\" ٣/ ٢٠٥٥.","vol":"26","page":229},{"text":"لا يجوز أن يجلس على مائدة أكثر من عشرة كما ظن من لم يمعن النظر في ذَلِكَ؛ لأن الصحابة قد أكلوا في الولائم مجتمعين.\nوفيه: أن الاجتماع على الطعام من أسباب البركة فيه، وقد روي أن أصحاب رسول الله - ﷺ - قالوا: يا رسول الله، إنا نأكل ولا نشبع. قال: \"فلعلكم تأكلون وأنتم مفترقون\" قالوا: نعم. قال: \"فاجتمعوا على طعامكم واذكروا اسم الله تعالى؛ يبارك لكم\" رواه أبو داود، عن إبراهيم بن موسى أنا الوليد بن مسلم، نا وحشي بن حرب، عن أبيه، عن جده أن أصحاب النبي - ﷺ - قالوا .. الحديث (^١).\nوفيه: علم من أعلام نبوته؛ لأن الطعام كان مدًّا من شعير وأكل منه أربعون رجلًا ببركة النبوة المعصومة، ثم أكل منه بعد ذَلِكَ، وبقي الطعام على حاله، وهذا من أعظم البراهين، وأكبر المعجزات.\nفصل:\nمعنى: جشته: جعلته جشيشًا ثم عصيدة، قال ابن فارس: يقال جششت الشيء إذا دققته، والسويق: جشيش (^٢).\nفصل:\nذكر هنا أن القوم كانوا أربعين، وفيما مضى ثمانين (^٣)، ومرة سبعين أو ثمانين (^٤)، والظاهر تعدد الواقعة.\n_________\n(^١) \"سنن أبي داود\" (٣٧٦٤) وصححه ابن حبان ١٢/ ٢٧، قال الألباني في \"الصحيحة\" (٦٦٤): حسن لغيره.\n(^٢) \"مجمل اللغة\" ١/ ١٧٢.\n(^٣) سلف برقم (٥٣٨١) باب: من أكل حتى شبع.\n(^٤) سلف برقم (٣٥٧٨) كتاب: المناقب، باب: علامات النبوة في الإسلام.","vol":"26","page":230},{"text":"فصل:\nإن قلت هنا لم يذكر الاستئذان على عشرة، بخلاف قصة أبي شعيب السالفة (^١) قلت: الجواز من أوجه:\nأحدها: أنه علم أن أبا طلحة لا يكره ذَلِكَ.\nثانيها: أنه أطعمهم هنا من بركته.\nثالثها: أنه ملك ما أرسلت به أم سليم.\n_________\n(^١) سلف برقم (٢٠٨١) كتاب: البيوع، باب: ما قيل في اللحام والجزار.","vol":"26","page":231},{"text":"<span data-type='title' id=toc-3332>٤٩ - باب مَا يُكْرَهُ مِنَ الثُّومِ وَالْبُقُولِ</span>\nفِيهِ عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ -.\n\n٥٤٥١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ قَالَ: قِيلَ لأَنَسٍ مَا سَمِعْتَ النَّبِيَّ - ﷺ -[يَقُول] فِي الثُّومِ؟ فَقَالَ: «مَنْ أَكَلَ فَلَا يَقْرَبَنَّ مَسْجِدَنَا». [انظر: ٨٥٦ - مسلم: ٥٦٢ - فتح: ٩/ ٥٧٥].\n\n٥٤٥٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَبُو صَفْوَانَ عَبْدُ اللهِ بْنُ سَعِيدٍ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي عَطَاءٌ أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - زَعَمَ عَنِ النَّبِيِّ - ﷺ - قَالَ: \" مَنْ أَكَلَ ثُومًا أَوْ بَصَلًا فَلْيَعْتَزِلْنَا\"، أَوْ \"لِيَعْتَزِلْ مَسْجِدَنَا\". [انظر: ٨٥٤ - مسلم: ٢٠٥٠ - فتح: ٩/ ٥٧٥].\nثم ساق حديث أنس في الثوم: \"مَنْ أَكَلَ مِنْه فَلَا يَقْرَبَنَّ مَسْجِدَنَا\".\nوحديث عطاء: أن جابر بن عبد الله زعم أن النبي - ﷺ - قال: \"مَنْ أَكَلَ ثُومًا أَوْ بَصَلًا فَلْيَعْتزِلْنَا وليَعْتَزِلْ مَسْجِدَنَا\".\nهذِه الأحاديث تقدمت في الصلاة (^١)، والأول مسندًا أيضًا (^٢).\nوفيه: جواز أكلها، وإن أكل ما ذكر يكون عذرًا، ولا يجب عليه الحضور. والثوم: بضم الثاء، والبصل: بفتح الباء والصاد.\n_________\n(^١) حديث أنس سلف برقم (٨٥٦) باب: ما جاء في الثوم النيئ والبصل والكرات. وحديث جابر سلف برقم (٨٥٤) باب: ما جاء في الثوم النيئ والبصل والكرات.\n(^٢) هذا التعليق عن ابن عمر سلف مسندًا برقم (٨٥٣) باب: ما جاء في الثوم النيئ والبصل والكراث.","vol":"26","page":232},{"text":"<span data-type='title' id=toc-3333>٥٠ - باب الْكَبَاثِ، وَهْوَ ثَمَرُ الأَرَاكِ</span>\n٥٤٥٣ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ قَالَ: أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللهِ قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - بِمَرِّ الظَّهْرَانِ نَجْنِي الْكَبَاثَ، فَقَالَ: «عَلَيْكُمْ بِالأَسْوَدِ مِنْهُ، فَإِنَّهُ أَيْطَبُ». فَقَالَ: أَكُنْتَ تَرْعَى الْغَنَمَ؟ قَالَ: «نَعَمْ، وَهَلْ مِنْ نَبِيٍّ إِلاَّ رَعَاهَا». [انظر: ٣٤٠٦ - مسلم: ٢٠٥٠ - فتح: ٩/ ٥٧٥].\nذكر فيه حديث جابر - ﵁ - كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - بِمَرِّ الظَّهْرَانِ نَجْنِي الكَبَاثَ، فَقَالَ: \"عَلَيكُمْ بِالأَسوَدِ مِنهُ، فَإِنَّهُ أَطَيبُ\". فَقَيلَ: أَكُنْتَ تَرْعَى الغَنَمَ؟ قَالَ: \"نَعَم، وَهَل مِنْ نَبِيٍّ إِلَّا رَعَاهَا\".\nهذا الحديث سلف في أحاديث الأنبياء (^١).\nوالْكَبَاثُ -بفتح الكاف-: النضيج، وما لم يونع منه فهو برير ومرد، والأسود منه أشده نضجًا. وعبارة ابن بطال أنه ثمر الأراك الغض منه خاصة، والبرير: ثمر الأراك، الرطب منه واليابس (^٢).\nواعترض ابن التين على تفسير البخاري الكباث بورق الأراك، وقال: إنه ليس بصحيح، والذي قاله أهل اللغة أنه ثمر الأراك (^٣)، وهو ما رأيناه من نسخ البخاري لما قدمته. ثم قال: وقيل: هو نضيجه، وإن كان طريًّا فهو مرد، وقيل: عكسه. وقال أبو عبيد: هو تمر الأراك إذا يبس ويبس له عجمه. وقال أبو زياد: هو تمر يشبه التين، يأكله الناس والإبل والغنم. وقال أبو عمرو: وهو حار مالح كأن فيه ملحًا.\n_________\n(^١) سلف برقم (٣٤٠٦).\n(^٢) \"شرح ابن بطال\" ٩/ ٥٠٣ - ٥٠٤.\n(^٣) انظر: \"جمهرة اللغة\" ١/ ٢٦١.","vol":"26","page":233},{"text":"وفيه: إباحة أكل ثمر الشجر التي لا تملك، وكان هذا في أول الإسلام عند عدم الأقوات. وقد أغنى الله عباده بالحنطة والحبوب الكثيرة وسعة الرزق، فلا حاجة بهم إلا ثمر الأراك. قال الداودي: وخص الأنبياء برعاية الغنم؛ لأنها لا تركب فتزهق أنفس راكبها.\nقلت: وإن كان بعضهم يركب تيوس المعز في البلاد الكثيرة الجبال والحرارة، كما ذكره المسعودي وغيره.\nفيه: أن رعيها فضيلة، وأن رعيها يورث السكينة والوقار.\nوقوله: (\"أطيب\") في بعض النسخ: \"أيطب\" وهو مقلوبة مثل جذب جبذ، وهما لغتان.","vol":"26","page":234},{"text":"<span data-type='title' id=toc-3334>٥١ - باب الْمَضْمَضَةِ بَعْدَ الطَّعَامِ</span>\n٥٤٥٤ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ، عَنْ سُوَيْدِ بْنِ النُّعْمَانِ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - إِلَى خَيْبَرَ، فَلَمَّا كُنَّا بِالصَّهْبَاءِ دَعَا بِطَعَامٍ، فَمَا أُتِيَ إِلاَّ بِسَوِيقٍ، فَأَكَلْنَا، فَقَامَ إِلَى الصَّلَاةِ، فَتَمَضْمَضَ وَمَضْمَضْنَا. [انظر: ٢٠٩ - فتح: ٩/ ٥٧٦].\n\n٥٤٥٥ - قَالَ يَحْيَى: سَمِعْتُ بُشَيْرًا يَقُولُ: حَدَّثَنَا سُوَيْدٌ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - إِلَى خَيْبَرَ، فَلَمَّا كُنَّا بِالصَّهْبَاءِ -قَالَ يَحْيَى: وَهْيَ مِنْ خَيْبَرَ على رَوْحَةٍ - دَعَا بِطَعَامٍ، فَمَا أُتِيَ إِلاَّ بِسَوِيقٍ، فَلُكْنَاهُ فَأَكَلْنَا مَعَهُ، ثُمَّ دَعَا بِمَاءٍ، فَمَضْمَضَ وَمَضْمَضْنَا مَعَهُ، ثُمَّ صَلَّى بِنَا الْمَغْرِبَ وَلَمْ يَتَوَضَّأْ. وَقَالَ سُفْيَانُ: كَأَنَّكَ تَسْمَعُهُ مِنْ يَحْيَى. [انظر: ٢٠٩ - فتح: ٩/ ٥٧٧].\nذكر فيه حديث سويد بن النعمان - ﵁ - وقد سلف قريبًا (^١)، وفي الطهارة أيضًا (^٢). والمضمضة بعد الطعام سنة مؤكدة، وكان النبي - ﷺ - يواظب على فعل ذَلِكَ ويحض أمته على تنظيف أفواههم وتطيبها؛ لأنها طرق القرآن، وقد قال عليه أفضل الصلاة والسلام: \"لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة\" (^٣) فالمضمضة بالماء بعد الطعام من أجل الصلاة من أجل مباشرة كلام الناس أيضًا يغني عن السواك، ولا شيء أنظف من الماء، وبه أمر الله تعالى أن يطهر كل شيء، وقد روي عن رسول الله - ﷺ - في وضوء اليدين قبل الطعام وبعده.\n_________\n(^١) سلف برقم (٥٣٨٤) باب: ليس على الأعمى حرج ولا على الأعرج حرج. وبرقم (٥٣٩٠) باب: السويق.\n(^٢) سلف في الطهارة برقم (٢٠٩) باب: من مضمض من السويق ولم يتوضأ.\n(^٣) سلف برقم (٨٨٧) من حديث أبي هريرة، كتاب الجمعة، باب: السواك يوم الجمعة.","vol":"26","page":235},{"text":"ذكر ابن المنذر قال: روينا عن رسول الله - ﷺ - أنه قال: \"الوضوء قبل الطعام وبعده بركة\" (^١) رواه أبو داود من حديث أبي هاشم، عن زاذان، عن سلمان، عن رسول الله - ﷺ - (^٢)، وليس بواجب؛ لأنه - ﵇ - قد أكل لما خرج من البراز قبل أن يغسل يديه.\nرواه أبو داود من حديث ابن عباس (^٣)، وأنكر مالك غسل اليدين قبل الطعام، وقال: إنه من فعل الأعاجم. وبه قال الثوري، وقال الأبهري: لا نحفظ ذَلِكَ عن رسول الله - ﷺ - ولا عن أصحابه (^٤).\n_________\n(^١) \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٣١.\n(^٢) أبو داود (٣٧٦١) ورواه الترمذي (١٨٤٦) وغيرهم، وقال أبو داود عقب الرواية: وهو ضعيف وذكره ابن الجوزي في \"العلل المتناهية\" ١٦٢ - ١٦٣ وضعفه الألباني في \"الضعيفة\" (١٦٨).\n(^٣) أبو داود (٣٧٦٠) وأصله عند مسلم برقم (٣٧٤) كتاب: الحيض، باب: جواز أكل المحدث الطعام وأنه لا كراهة في ذلك ..\n(^٤) انظر \"شرح ابن بطال\" ٩/ ٥٠٤ - ٥٠٥.","vol":"26","page":236},{"text":"<span data-type='title' id=toc-3335>٥٢ - باب لَعْقِ الأَصَابِعِ وَمَصِّهَا قَبْلَ أَنْ تُمْسَحَ بِالْمِنْدِيلِ</span>\n٥٤٥٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «إِذَا أَكَلَ أَحَدُكُمْ فَلَا يَمْسَحْ يَدَهُ حَتَّى يَلْعَقَهَا أَوْ يُلْعِقَهَا». [مسلم:٢٠٣١ - فتح: ٩/ ٥٧٧].\nذكر فيه حديث ابن عباس - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِذَا\nأَكَلَ أَحَدُكُمْ فَلَا يَمْسَحْ يَدَهُ حَتَّى يَلْعَقَهَا أَوْ يُلْعِقَهَا\".\nهذا الحديث أخرجه مسلم أيضًا (^١).\nوأخرج من حديث سفيان، عن أبي الزبير، عن جابر بلفظ: \"لا يمسح يده بالمنديل؛ حَتَّى يلعق أصابعه\" (^٢)، وأخرجه ابن وهب من حديث عياض عن عبد الله القرشي، وابن لهيعة، عن أبي الزبير، عن جابر بلفظ: \"لا يمسح أحدكم يده بالمنديل، حَتَّى يلعق أصابعه؛ فإنه لا يدري في أي طعام يبارك له فيه\" (^٣).\nولم يذكر ابن بطال غيره، وللنسائي: \"لا ترفع الصحفة، حَتَّى تلعقها أو تُلعقها، فإن آخر الطعام فيه البركة\" (^٤).\n_________\n(^١) مسلم (٢٠٣١) كتاب: الأشربة، باب: استحباب لعق الأصابع والقصعة ..\n(^٢) مسلم (٢٠٣٣) كتاب: الأشربة، باب: استحباب لعق الأصابع والقصعة ..\n(^٣) لم أقف عليه من طريق ابن وهب عن عياض ولا عن ابن لهيعة. ورواه أحمد في \"مسنده\" من طريق حسن عن ابن لهيعة به مطولا ٣/ ٣٩٤.\nورواه مسلم من طريق سفيان عن أبي الزبير، عن جابر (٢٠٣٣) كتاب: الأشربة، باب: استحباب لعق الأصابع والقصعة، وأكل اللقمة الساقطة ..\n(^٤) \"السنن الكبرى\" ٤/ ١٧٧.","vol":"26","page":237},{"text":"وللترمذي وقال: حسن. من حديث أبي هريرة مرفوعًا: \"إذا أكل أحدكم فليلعق أصابعه، فإنه لا يدري في أيتها البركة\" (^١).\nولمسلم من حديث كعب بن مالك أنه - ﵇ - كان يأكل بثلاث أصابع، فإذا فرغ لعقها (^٢)، ولأبي داود: \"لا يمسح يده حَتَّى يلعقها\" (^٣). وعن أنس: أنه - ﵇ - كان إذا أكل طعامًا لعق أصابعه الثلاث وقال: \"إذا سقطت لقمة أحدكم فليمط عنها الأذى، ولا يدعها للشيطان\". وأمر أن نسلت القصعة وقال: \"إنكم لا تدرون في أي طعامه البركة\" (^٤).\nولابن أبي عاصم من حديث ابن عمر: أنه كان يلعق أصابعه إذا أكل، ويقول: قال - ﵇ -: \"إنه لا يدري في أي طعامه البركة\" (^٥) ولابن أبي حاتم من حديث ابن لهيعة، عن أبي عمرة الأنصاري أنه - ﵇ - قال: \"إذا أكل أحدكم فليلعق أصابعه\" وذكر أن أبا زرعة قال: إنما هو ابن أبي عمرة (^٦).\nوأما ذكر المص الذي بوب له، فهو في معناه، وإن لم يره في الحديث. قال العلماء: استحباب لعق اليد، محافظة على بركة الطعام، وتنظيفًا لها، ودفعًا للكبر.\n_________\n(^١) \"سنن الترمذي\" (١٨٠١).\n(^٢) مسلم (٢٠٣٢) كتاب: الأشربة، باب: استحباب لعق الأصابع والقصعة ..\n(^٣) \"سنن أبي داود\" (٣٨٤٨).\n(^٤) رواه مسلم (٢٠٣٤) كتاب: الأشربة، باب: استحباب لعق الأصابع ..\n(^٥) كذا عزاه لابن أبي عاصم وكتابه \"الأطعمة\" ليس بين يدي ورواه أحمد عن ابن عمر به ٢/ ٧ والبزار كما في \"كشف الأستار\" (٢٨٨٥) وقال الهيثمي في \"المجمع\" ٥/ ٢٧: رجالهما رجال الصحيح.\n(^٦) \"علل الحديث\" لابن أبي حاتم ٢/ ١٢.","vol":"26","page":238},{"text":"وقوله: (أو يُلعقها). يريد خادمه أو ولده، ومن لا يتقزز من ذَلِكَ فلو ألعقها سواه جاز.\nقال ابن المنذر: في حديث ابن عباس إباحة مسح [اليد] (^١) بالمنديل (^٢). وترجم له أبو داود باب: المنديل بعد الطعام (^٣).\n_________\n(^١) ساقطة من الأصل والسياق يقتضيها والمثبت من \"الإشراف\".\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٣٢.\n(^٣) \"سنن أبي داود\" (٣٨٤٧).","vol":"26","page":239},{"text":"<span data-type='title' id=toc-3336>٥٣ - باب المِنْدِيلِ</span>\n٥٤٥٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ سَعِيدِ بْنِ الْحَارِثِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّهُ سَأَلَهُ عَنِ الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ، فَقَالَ: لَا، قَدْ كُنَّا زَمَانَ النَّبِيِّ - ﷺ - لَا نَجِدُ مِثْلَ ذَلِكَ مِنَ الطَّعَامِ إِلاَّ قَلِيلًا، فَإِذَا نَحْنُ وَجَدْنَاهُ لَمْ يَكُنْ لَنَا مَنَادِيلُ، إِلاَّ أَكُفَّنَا وَسَوَاعِدَنَا وَأَقْدَامَنَا، ثُمَّ نُصَلِّي وَلَا نَتَوَضَّأُ. [فتح: ٩/ ٥٧٩].\nذكر فيه حديث سعيد بن الحارث، عن جابر السالف في الطهارة (^١) وفيه: لم يكن لنا مناديل إلا أكفنا وسواعدنا وأقدامنا.\nقال ابن وهب سئل مالك عن الحديث الذي جاء: \"من بات في يده غمر فلا يلومن إلا نفسه\". فقال: لا أعرف هذا الحديث، وقد سمعت أنه كان يقال: منديل (عمر) (^٢) بطن قدميه، وما كان هذا إلا شيئًا حدث، والحديث الذي لم يعرفه مالك أخرجه أبو داود من حديث أبي هريرة مرفوعًا: \"من نام وفي يده غمر فأصابه شيء، فلا يلومن إلا نفسه\" (^٣).\nوقيل لمالك: أيغسل يده بالدقيق؟ قال: غيره أعجب إليَّ منه، ولو فعل لم أر به بأسًا، وقد تمندل عمر بباطن قدميه.\nوروى ابن وهب في الجلبان: وسنة ذَلِكَ أنه لا بأس أن يتوضأ به ويتدلك به في الحمام، وقد يدهن جسده بالزيت والسمن من الشقاق. وروى أشهب أنه سئل عن الوضوء بالدقيق والنخالة من الفول قال:\n_________\n(^١) لعله سلف في شرحه، وإلا فهذِه أول مرة يذكر فيها الحديث في البخاري. انظر \"تحفة الأشراف\" (٢٢٥١).\n(^٢) ضبط في الأصل (غمر) والصواب ما أثبتناه، والمثبت من \"شرح ابن بطال\".\n(^٣) \"سنن أبي داود\" (٣٨٥٢).","vol":"26","page":240},{"text":"لا علم لي به. ولم يتوضأ به إن أعياه شيء فليتوضأ بالتراب (^١) (^٢).\nفائدة:\nسعيد الراوي عن جابر أخرج له مسلم أيضًا، وهو سعيد (^٣) بن أبي سعيد الحارث بن أوس بن المعلى بن كوذان بن حارثة بن عدي بن زيد بن ثعلبة بن مالك، أخي الحارث، ابني زيد مناة بن حبيب بن عدي بن عبد حارثة بن مالك بن غضب، أخي تزيد، رهط سلمة ابني جشم بن الخزرج، قاضي المدينة، ووالده، انفرد به البخاري، وله صحبة. وبنو مالك بن زيد مناة خلفاء بني زريق بن عامر بن زريق بن عبد حارثة، وبنو الحارث بن زيد مناة خلفاء بني بياضة بن عامر بن زريق بن عبد حارثة.\n_________\n(^١) \"المنتقى\" ٧/ ٢٤٧.\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٥٠٦.\n(^٣) ورد بهامش الأصل: وفي \"الأطراف\" للمزي: سعيد بن الحارث بن أبي سعيد بن المعلى وكذا في \"التذهيب\" وفي \"الكاشف\" سعيد بن الحارث.","vol":"26","page":241},{"text":"<span data-type='title' id=toc-3337>٥٤ - باب مَا يَقُولُ إِذَا فَرَغَ مِنْ طَعَامِهِ</span>\n٥٤٥٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ ثَوْرٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ أَبِي أُمَامَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا رَفَعَ مَائِدَتَهُ قَالَ: «الْحَمْدُ لِلَّهِ كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ، غَيْرَ مَكْفِيٍّ، وَلَا مُوَدَّعٍ وَلَا مُسْتَغْنًى عَنْهُ، رَبَّنَا». [مسلم: ٥٤٥٩ - فتح: ٩/ ٥٨٠].\n\n٥٤٥٩ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ ثَوْرِ بْنِ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ أَبِي أُمَامَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا فَرَغَ مِنْ طَعَامِهِ -وَقَالَ مَرَّةً: إِذَا رَفَعَ مَائِدَتَهُ- قَالَ: «الْحَمْدُ لِلَّهِ الَّذِي كَفَانَا وَأَرْوَانَا، غَيْرَ مَكْفِيٍّ، وَلَا مَكْفُورٍ -وَقَالَ مَرَّةً: الْحَمْدُ لِلَّهِ رَبِّنَا، غَيْرَ مَكْفِيٍّ، وَلَا مُوَدَّعٍ- وَلَا مُسْتَغْنًى، رَبَّنَا». [انظر: ٥٤٥٨ - فتح: ٩/ ٥٨٠].\nذكر فيه حديث أبي أمامة صُديّ بن عجلان - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا رَفَعَ مَائِدَتَهُ قَالَ: \"الحَمْدُ لله حمدًا طَيِّبًا مُبَارَكًا فِيهِ، غَيرَ مَكْفِيٍّ، وَلَا مُوَدَّعٍ وَلَا مُسْتَغْنًى عَنهُ، رَبَّنَا\".\nوعنه أيضًا: أَنَّ النَّبيَّ - ﷺ - كَانَ إِذَا فَرَغَ مِنْ طَعَامِهِ -وَقَالَ مَرَّةً: إِذَا رَفَعَ مَائِدَتَهُ- قَالَ: \"الْحَمْدُ لله الذِي كفَانَا وَأَرْوَانَا، غَيرَ مَكفِيٍّ، وَلَا مَكفُورٍ -وَقَالَ مَرَّة: لله الحَمْدُ، رَبِّنَا، غَيْرَ مَكفِيٍّ، وَلَا مُوَدَّعٍ- وَلَا مُسْتَغْنًى، رَبَّنَا\".\nهذا الحديث ذكره البخاري في \"التاريخ\" أيضًا (^١)، وأخرجه الأربعة (^٢) قال الترمذي: حسن صحيح.\nوروى ابن أبي عاصم بإسناد جيد، قال أبو أمامة: علمني رسول الله - ﷺ - أقول عند فراغي من الطعام فقال: \"قل: الحمد لله الذي أطعمتنا\n_________\n(^١) \"التاريخ الكبير\" ٥/ ٤٨ ترجمة عبد الله بن بسر.\n(^٢) \"سنن أبي داود\" (٣٨٤٩)، \"سنن الترمذي\" (٣٤٥٦)، \"سنن ابن ماجه\" (٣٢٨٤)، \"سنن النسائي الكبرى\" ٤/ ٢٠١.","vol":"26","page":242},{"text":"وأسقيتنا وأرويتنا\" قال: \"الحمدُ لله غَيْرَ مَكْفُورٍ وَلَا مُوَدَّعٍ وَلَا مُسْتَغْنًى عَنْهُ\" (^١).\nوله أيضًا عن أنس مرفوعًا: \"إن الله ليرضى عن العبد أن يأكل الأكلة فيحمده عليها، أو يشرب الشربة فيحمده عليها\" (^٢). وفي لفظ: كان إذا أوى إلى فراشه قال: \"الحمد لله الذي أطعمنا وسقانا وكفانا وآوانا فكم ممن لا كافي له ولا مؤوي\" (^٣).\nولأبي نُعيم من حديث قطري الخشاب، عن عبد الوارث، عن أنس: \"أن الرجل ليوضع طعامه فما يرفع حَتَّى يغفر له\"، قيل: يا رسول الله، بما ذاك؟ قال: \"يقول: بسم الله إذا وضع، والحمد لله إذا رفع\" (^٤).\nولابن أبي عاصم من حديث حجاج بن رباح بن عبيدة، عن مولى لأبي سعيد: كان رسول الله - ﷺ - إذا أكل طعامًا قال: \"الحمد لله الذي أطعمنا وسقانا وجعلنا مسلمين\".\nومن حديث ابن إدريس عن حصين، عن إسماعيل بن أبي سعد عن أبيه مثله، وأخرجه الترمذي فقال: عن حفص بن غياث، عن ابن أخي\n_________\n(^١) رواه النسائي في \"الكبرى\" ٦/ ٧٨، والدارمي، والطبراني في \"الكبير\" وفي \"مسند الشاميين\"، والبيهقي في \"الشعب\".\n(^٢) رواه مسلم (٢٧٣٤) كتاب: الذكر والدعاء، باب: استحباب حمد الله تعالى بعد الأكل والشرب.\n(^٣) رواه مسلم (٢٧١٥) كتاب: الذكر والدعاء، باب: ما يقول عند النوم وأخذ المضجع.\n(^٤) رواه الطبراني في \"الأوسط\"، كما في \"المجمع\" ٥/ ٢٢، والضياء المقدسي في \"المختارة\" ٦/ ٢٨٦ (٢٣٠٠) قال الهيثمي: وفيه: عبد الوارث مولى أنس، وهو ضعيف، وعبيد بن إسحاق العطار، والجمهور على تضعيفه.","vol":"26","page":243},{"text":"(ابن سعد) (^١) (^٢).\nولأبي داود من حديث سفيان، عن أبي هاشم الواسطي، عن إسماعيل بن رباح، عن أبيه أو غيره، عن أبي سعيد (^٣).\nوفي \"اليوم والليلة\" للنسائي من رواية زكريا بن يحيى، عن عبد الله بن مطيع، عن (هاشم) (^٤) عن حصين، عن إسماعيل بن أبي إدريس، عن أبي سعيد موقوفًا (^٥).\nوفي \"اليوم والليلة\" لأبي نعيم عن مخلد بن جعفر، حَدَّثَنَا جعفر الفريابي، ثنا دُحيم، ثنا عبد الله بن يزيد، حَدَّثَني بكر بن عمرو، عن عبد الله بن هبيرة، عن عبد الرحمن بن جبيرة حدثه رجل خدم النبي - ﷺ - ثماني سنين أنه كان يسمع رسول الله - ﷺ - إذا قرب إليه الطعام يقول \"بسم الله\" وإذا فرغ من طعامه قال: \"اللهم أطعمت وسقيت، وأغنيت وأقنيت، وهديت وأحييت فلك الحمد على ما أعطيت\" (^٦) وفي حديث عبد الرحيم بن ميمون بن أبي مرحوم، عن سهل بن معاذ [ابن أنس] (^٧)، عن أبيه أن رسول الله - ﷺ - قال: \"من أكل طعامًا فقال: الحمد لله الذي أطعمني هذا ورزقنيه من غير حول مني ولا قوة غفر له ما تقدم من ذنبه\" (^٨).\n_________\n(^١) كذا بالأصل، وعند الترمذي: أبى سعيد.\n(^٢) \"سنن الترمذي\" (٣٤٥٧).\n(^٣) \"سنن أبي داود\" (٣٨٥٠).\n(^٤) كذا بالأصل وفي \"اليوم والليلة\": هشيم.\n(^٥) \"عمل اليوم والليلة\" ص ١٠٥ (٢٩٢).\n(^٦) رواه أحمد ٤/ ٦٢، والنسائي في \"الكبرى\" ٤/ ٢٠٢ (٦٨٩٨)، وابن السني في \"عمل اليوم والليلة\" ص ٢٢٠ (٤٦٥).\n(^٧) غير موجودة بالأصل، والمثبت من كتب السنة الآتي ذكرها.\n(^٨) رواه أبو داود (٤٠٢٣)، والترمذي (٣٤٥٨)، وابن ماجه (٣٢٨٥).","vol":"26","page":244},{"text":"وقال الترمذي في هذا: حسن غريب، ولأبي داود زيادة: \"وما تأخر\" (^١)، وله للنسائي من حديث عبيد القرشي عن أبي عبد الرحمن الحبلي، عن أبي أيوب أن النبي - ﷺ - كان إذا أكل أو شرب قال: \"الحمد لله الذي أطعم وسقى وسوغه وجعل له مخرجًا\" (^٢).\nولابن أبي حاتم في \"علله\" مضعفًا من حديث ابن عباس مرفوعًا: \"من أطعمه الله طعامًا فليقل: اللهم بارك لنا فيه وارزقنا خيرًا منه\". ومن حديث عمرو بن شعيب، عن أبيه، عن جده: كان - ﵇ - إذا فرغ من طعامه قال: \"الحمد لله الذي منَّ علينا وهدانا، والذي أشبعنا وأروانا، وكل الإحسان أتانا\" قال أبو حاتم: رواه ابن أبي الزعيزعة عنه وهو منكر الحديث (^٣).\nإذا تقرر فالمائدة -كما قال أبو عبيد- فاعلة بمعنى مفعول، مأخوذة من الميد وهو العطاء (^٤)، وقيل: هي الخوان، وقيل: لا يقال لها مائدة، إلا إذا كان عليها طعام وإلا فهىِ خوان. وقد سلف هذا، وقيل: هي الطعام نفسه لا الخوان، ذكره أبو علي القاري في \"بارعه\".\nزاد ابن سيده في \"المحكم\" (اسمًا له) (^٥)، وإن لم يكن هناك خوان مشتق من ذَلِكَ (^٦). وعند القزاز سميت مائدة؛ لأنها تميد أصحابها بما عليها من الخير. وجيل: لأنها تميد بما عليها، أي: تتحرك من قوله\n_________\n(^١) سبق تخريجه.\n(^٢) \"سنن أبي داود\" (٣٨٥١)، \"سنن النسائي الكبرى\" ٤/ ٢٠١ (٦٨٩٤).\n(^٣) \"علل ابن أبي حاتم\" ٢/ ١٤ - ١٥.\n(^٤) \"مجاز القرآن\" لأبي عبيدة معمر بن المثني ١/ ١٨٢.\n(^٥) كذا بالأصل، وفي \"المحكم\": المائدة الطعام نفسه.\n(^٦) \"المحكم\" ١٠/ ١١٧، مادة (ميد).","vol":"26","page":245},{"text":"تعالى: ﴿أَنْ تَمِيدَ بِكُمْ﴾ المعنى: لئلا تميد بكم، وَميْدة لغة في مائدة، وقال ابن فارس: هي من ماد يميد أي: يطعم الآكلين. وقال قوم: مادني فلان يميدني فلان يميده أي: نَعَشَني، قالوا: وسميت المائدة منه (^١).\nوأهل العلم يستحبون حمد الله تعالى عند تمام الأكل؛ أخذًا بحديث الباب وغيره، فقد روي عنه - ﵇ - في ذَلِكَ أنواع من الحمد والشكر، وقد ذكرنا جملة منها، وقد روي \"من سمى الله أول طعامه وحمده إذا فرغ لم يسأل عن نعمه\" (^٢).\nفصل:\nقوله: (\"غَيْرَ مَكْفِيٍّ\") هو بفتح الميم وكسر الفاء والياء المشددة، وروي بضم الميم وفتح الفاء.\nوقال ابن بطال: قوله: (\"غَيْرَ مَكْفِيٍّ\") يحتمل أن يكون من قولهم: كفأت الإناء، إذا قلبته، فيكون معناه غير مردود عليه إنعامه وأفضاله إذا فضل الطعام على الشبع فكأنه قال: ليست تلك الفضيلة (مردودة) (^٣) ولا مهجورة، ويحتمل أن يكون معناه أن الله غير مكفى رزق عباده أي: ليس أحد يرزقهم غيره، ألا ترى أن في الرواية الأخرى: \"ولا مستغنى عنه ربنا\"، فيكون هو قد كفى رزقهم (^٤). وقال الخطابي: غير محتاج (إليّ) (^٥) فيكفى؛ لكنه يطعم ويكفي (^٦). وقال القزاز: غير مكفي، أي: غير مكتف بنقص يُعن كفايته.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٨٢٠، مادة (ميد).\n(^٢) لم نقف عليه.\n(^٣) في الأصل: غير مردودة، والصواب ما أثبتناه، والمثبت من \"شرح ابن بطال\".\n(^٤) \"شرح ابن بطال\" ٩/ ٥٠٧.\n(^٥) كذا بالأصل، وعند الخطابي: إلى الطعام.\n(^٦) \"أعلام الحديث\" ٣/ ٢٠٥٦.","vol":"26","page":246},{"text":"وقال الداودي: (\"غَيْرَ مَكْفِيٍّ \") أي: (لم) (^١) يكتف من فضل الله ونعمه، قال: وقول أبي سليمان أولاها؛ لأن مفعولًا بمعنى مفتعل فيه بعد، وخروج عن الظاهر.\nوقال ابن الجوزي: غير مكفور إشارة إلى الطعام. والمعنى: رفع هذا الطعام غير مكفي، أي: مقلوب عنا، من قولك: كفأت الإناء: إذا قلبته، والمعنى غير منقطع.\n\"ولا مودع\" يعني: الطعام الذي رفع، \"ولا مستغنى عنه\": عائد إليه أيضًا، وقيل: \"غير مودع\": بكسر الدال أي: غير تارك ما عند ربنا. وقيل: المراد به الله تعالى وأن معنى غير مكفي أي: أن تعالى يُطْعِم ولا يُطْعَم، كأنه هنا من الكفاية، أي: أنه تعالى مستغن عن معين وظهير. وقال ابن التين: \"غير مودع\" أي: غير متروك الطلب إليه والرغبة فيما عنده. ومنه قوله: ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ [الضحى: ٣] أي: ما تركك، وقيل: ما أخلاك من صنعه بمعنى: غير مودع وغير مستغن عنه سواء.\nو\"رَبَّنَا\": مرفوع خبر مبتدأ محذوف، أي: هو ربنا، ويصح نصبه بإضمار أعني، وبه ضبط في بعض الكتب، أو (يا ربنا) فحذف حرف النداء، ويصح خفضه بدلًا من الضمير في (عنه)، ويصح الرفع على أن يكون مبتدأ، وخبره مقدم عليه، وهو غير مكفى.\nوقوله: (\"وَلَا مَكْفُورٍ\") يرجع إلى الطعام، أي: لا نكفر نعمتك بهذا الطعام، ونقل ابن الجوزي عن شيخه أبي منصور أن صوابه:\n_________\n(^١) رسمت في الأصل ألف، ولعلها لم تكمل من الناسخ، والمثبت من \"فتح الباري\" ٩/ ٥٨٠.","vol":"26","page":247},{"text":"غير مكافأ، فيعود إلى الله؛ لأنه لا تكافأ نعمه، وقال ابن التين: أي: لست كافرًا لنعمتك وفضلك.\nوقوله: (\"الْحَمْدُ لله الذِي كَفَانَا\") أي: لم يحفنا وأعطانا كفاية من طعامه.\nوقوله: (\"وَأَرْوَانَا\") أي: أعطانا ريًّا من شرابنا أذهب عنا عطشًا.","vol":"26","page":248},{"text":"<span data-type='title' id=toc-3338>٥٥ - باب الأَكْلِ مَعَ الْخَادِمِ</span>\n٥٤٦٠ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدٍ -هُوَ ابْنُ زِيَادٍ- قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بِطَعَامِهِ، فَإِنْ لَمْ يُجْلِسْهُ مَعَهُ فَلْيُنَاوِلْهُ أُكْلَةً أَوْ أُكْلَتَيْنِ، أَوْ لُقْمَةً أَوْ لُقْمَتَيْنِ، فَإِنَّهُ وَلِيَ حَرَّهُ وَعِلَاجَهُ». [انظر: ٢٥٥٧ - مسلم: ١٦٦٣ - فتح: ٩/ ٥٨١].\nذكر فيه حديث أبي هريرة - ﵁ - عَنِ النَّبِيِّ - ﷺقَالَ: \"إِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بِطَعَامِهِ، فَإِنْ لَمْ يُجْلِسْهُ مَعَهُ فَلْيُنَاوِلْهُ أُكْلَةً أَوْ أُكْلَتَيْنِ، أَوْ لُقْمَةً أَوْ لُقْمَتَيْنِ، فَإِنَّهُ وَلِيَ عِلَاجَهُ\".\nالشرح:\nهذا الحديث سلف في العتق (^١) والأكل مع الخادم من التواضع والتذلل وترك التكبر، وذلك من آداب المؤمنين وأخلاق المرسلين. وقد سلف الحديث في العتق كما ذكر، والمراد بالأكلة: اللقمة، وهو بضم الهمزة، وبالفتح المرة الواحدة، وقيل: إذا أكل حَتَّى يشبع.\nوقوله: \"فَإِنْ لَمْ يُجْلِسْهُ\" دال على أنه لا يجب على المرء أن يطعمه مما يأكل، قيل لمالك: أيأكل الرجل من طعام لا يأكله أهله وعياله ورفيقه، ويلبس غير ما يكسوهم قال: إي والله وأراه في سعة من ذَلِكَ، ولكن يحسن إليهم. قيل (فحديث أبي ذر) (^٢) (^٣)؟ قال: كان الناس ليس لهم هذا القوت.\n_________\n(^١) سلف برقم (٢٥٥٧) باب: إذا أتاه خادمه بطعام.\n(^٢) في الأصل: (لحديث أبي الدرداء)، والمثبت من \"عمدة القاري\" وهو الصواب.\n(^٣) لعله يشير إلى حديث البخاري الذي سلف برقم (٣٠)، كتاب الإيمان، باب: المعاصي من أمر الجاهلية ..","vol":"26","page":249},{"text":"<span data-type='title' id=toc-3339>٥٦ - باب الطَّاعِمُ الشَّاكِرُ مِثْلُ الصَّائِمِ الصَّابِرِ</span>\n[فِيهِ: عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -].\nذكر فيه حديث أبي هريرة - ﵁ -، هذِه الزيادة حذفها ابن بطال في شرحه، ووصل بالباب الآتي بعده ثم قال: لم يذكر البخاري حديثًا في الطاعم الشاكر.\nوذكر ابن المنذر قال: في حديث سنان بن منبه أنه - ﵇ - قال: \"الطاعم الشاكر له مثل أجر الصائم الصابر\" (^١) كذا قال سنان بن منبه (^٢) وصوابه ابن سنة كما سيأتي.\nورواه عبد الرزاق عن معمر، عن رجل من غفار أنه سمع سعيدًا المقبري يحدث عن أبي هريرة - ﵁ -، عن رسول الله - ﷺ - مثله (^٣)، وهذا من عظم تفضل الله على عباده، أن جعل للطاعم إذا شكر على طعامه وشرابه ثواب الصائم الصابر.\nقال: ومعنى الحديث والله أعلم: التنبيه على لزوم الشكر لله تعالى على جميع نعمه، صغيرها وكبيرها، فكما ألحق الطاعم الشاكر بالصائم الصابر في الثواب، دل على أنه تعالى كذلك يفعل في شكر سائر النعم؛ لأنها كلها من عنده لا صنع في شيء منها للمخلوقين، فهو المبتدئ بها والملهم للشكر عليها والمثيب على ذَلِكَ، فينبغي للمؤمن لزوم الشكر لربه تعالى في جميع حركاته وسكناته، وعند كل نفس وكل طرفة،\n_________\n(^١) \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٣٧.\n(^٢) في المطبوع من \"الإشراف\" سنان بن سَنَّة، قال المحقق في هامشه: ما أثبته من (ب).\n(^٣) \"مصنف عبد الرزاق\" ١٠/ ٤٢٤.","vol":"26","page":250},{"text":"وليعلم العبد (تحت) (^١) ما هو من نعم الله مولاه، ولا يفتر لسانه عن شكرها، فتستديم النعم والعافية؛ لقوله تعالى: ﴿لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ﴾ [إبراهيم: ٧]\nوروى معمر عن قتادة والحسن قالا: عرضت على آدم ذريته فرأى فضل بعضهم على بعض، فقال: أي رب هلا سويت بينهم، فقال: إني أحب أن أُشكر (^٢).\nفإن قلت: هل يسمى الحامد لله تعالى على نعمه شاكرًا؟ قيل: نعم. روى معمر، عن قتادة، عن ابن عمر، عن النبي - ﷺ - قال: \"الحمد رأس الشكر، ما شكر الله عبد لا يحمده\". وقال الحسن: ما أنعم الله على عبد نعمة فحمد الله عليها إلا كان حمده أعظم منها، كائنة ما كانت.\nوقال النخعي: شكر الطعام أن تسمي إذا أكلت وتحمد إذا فرغت (^٣) (^٤). وفي \"علل ابن أبي حاتم\" عن علي - ﵁ -: شكر الطعام أن تقولوا الحمد لله (^٥).\nقلت: وخرّج ابن حبان في \"صحيحه\" حديث الباب من حديث معتمر بن سليمان، عن معمر عن سعيد المقبري، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"الطاعم الشاكر بمنزلة الصائم الصابر\" (^٦).\n_________\n(^١) غير واضحة بالأصل، وعليها استشكال، والمثبت من \"ابن بطال\".\n(^٢) \"مصنف عبد الرزاق\" ١٠/ ٤٢٤.\n(^٣) السابق ١٠/ ٤٢٤.\n(^٤) \"شرح ابن بطال\" ٩/ ٥٠٨ - ٥٠٩.\n(^٥) \"علل ابن أبي حاتم\" ٢/ ٧.\n(^٦) \"صحيح ابن حبان\" ٢/ ١٦.","vol":"26","page":251},{"text":"ورواية عبد الرزاق السالف تدل أن معمرًا لم يسمعه من سعيدٍ، ورواه الترمذي عن إسحاق بن موسى، عن محمد بن معن المديني الغفاري، حَدَّثَني أبي، عن سعيد، ثم قال: حسن غريب (^١)، ورواه ابن ماجه عن يعقوب بن حميد بن كاسب، عن محمد بن معن، عن أبيه (^٢). وأخرجه الحاكم من حديث عمر بن علي المقدمي: سمعت معن بن محمد يحدث عن سعيد بن أبي سعيد فذكره بلفظ: \"مَثلُ الصائم الصابر\". ثم قال: هذا حديث صحيح الإسناد ولم يخرجاه. ورواه عن الأصم عن الربيع بن سليمان: ثنا عبد الله بن وهب، أخبرني سليمان بن بلال، عن محمد بن عبد الله بن أبي حرة، عن حكيم بن أبي حرة، عن سلمان الأغر، عن أبي هريرة قال: ولا أعلمه إلا عن النبي - ﷺ - قال: \"إن للطاعم الشاكر من الأجر مثل ما للصائم الصابر\" (^٣).\nوأخرجه ابن ماجه من حديث الدراوردي عن محمد بن عبد الله بن أبي حرة، عن سنان بن سنة الأسلمي أنه - ﵇ - قال: \"الطاعم الشاكر له مثل أجر الصائم الصابر\" (^٤).\nولما سئل أبو زرعة عن هذا وعن حديث أبي هريرة قال: الدراوردي أشبه (^٥).\n_________\n(^١) \"سنن الترمذي\" ٢٤٨٦).\n(^٢) \"سنن ابن ماجه\" (١٧٦٤).\n(^٣) \"المستدرك\" ٤/ ١٣٦.\n(^٤) \"سنن ابن ماجه\" (١٧٦٥).\n(^٥) \"علل ابن أبي حاتم\" ٢/ ١٣ - ١٤.","vol":"26","page":252},{"text":"ولما رواه إسحاق بن أبي إسرائيل عن الدراوردي أدخل بينه وبين محمد بن عبد الله موسى بن عقبة، وقال عن رجل من أسلم، ولم يسمِ سنانًا.\nورواه أحمد في \"المسند\"، عن هارون بن معروف، عن الدراوردي فقال: أخبرني محمد بن أبي حرة فذكره (^١)، يدل أنه سمعه عن ابن أبي حرة، عن موسى بن عقبة، ثم حصل له علو فسمعه منه.\nفصل:\nقال أهل اللغة: رجل طاعم: حسن الحال في المطعم، ومِطْعام: كثير القِرى، ومُطِعم: كِثير الأكِل، ومطعَم: مرزوق. نقله كله ابن التين عنهم.\nفصل:\nالحديث سوى بين درجتي الطاعة من الغني والفقير، وقد نبه عليه ابن العربي. قال ابن حبان في \"صحيحه\": معناه أن يطعم ثم لا يعصي ربه بقوته ويتم شكره بإتيان طاعته بجواره؛ لأن الصائم قرن به الصبر، وهو صبر عن المحظورات، وقرن الطاعم بالشكر، فيجب أن يكون هذا الشكر الذي يقوم بإزاء ذَلِكَ الصبر يقارنه أول أكله، وهو ترك المحظورات (^٢).\n_________\n(^١) \"مسند أحمد\" ٤/ ٣٤٣.\n(^٢) \"صحيح ابن حبان\" ٦/ ١٨ - ١٩.","vol":"26","page":253},{"text":"<span data-type='title' id=toc-3340>٥٧ - باب الرَّجُلِ يُدْعَى إِلَى طَعَامٍ فَيَقُولُ: وَهَذَا مَعِي</span>\nوَقَالَ أَنَسٌ - ﵁ - إِذَا دَخَلْتَ على مُسْلِمٍ لَا يُتَّهَمُ، فَكُلْ مِنْ طَعَامِهِ، وَاشْرَبْ مِنْ شَرَابِهِ.\n\n٥٤٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا شَقِيقٌ، حَدَّثَنَا أَبُو مَسْعُودٍ الأَنْصَاريُّ قَالَ: كَانَ رَجُلٌ مِنَ الأَنْصَارِ يُكْنَى أَبَا شُعَيْبٍ، وَكَانَ لَهُ غُلَامٌ لَحَّامٌ، فَأَتَى النَّبِيَّ - ﷺ - وَهْوَ فِي أَصْحَابِهِ، فَعَرَفَ الْجُوعَ فِي وَجْهِ النَّبِيِّ - ﷺ - فَذَهَبَ إِلَى غُلَامِهِ اللَّحَّامِ فَقَالَ: اصْنَعْ لِي طَعَامًا يَكْفِي خَمْسَةً، لَعَلِّي أَدْعُو النَّبِيَّ - ﷺ - خَامِسَ خَمْسَةٍ. فَصَنَعَ لَهُ طُعَيِّمًا، ثُمَّ أَتَاهُ فَدَعَاهُ، فَتَبِعَهُمْ رَجُلٌ، فَقَالَ النَّبِيُّ - ﷺ -: «يَا أَبَا شُعَيْبٍ، إِنَّ رَجُلًا تَبِعَنَا فَإِنْ شِئْتَ أَذِنْتَ لَهُ، وَإِنْ شِئْتَ تَرَكْتَهُ». قَالَ: لَا، بَلْ أَذِنْتُ لَهُ. [انظر: ٢٠٨١ - مسلم: ٢٠٣٦ - فتح: ٩/ ٥٨٣].\nثم ساق حديث أبي مسعود الأنصاري في قصة اللحام. وقد سلفت بفقهها.","vol":"26","page":254},{"text":"<span data-type='title' id=toc-3341>٥٨ - باب إِذَا حَضَرَ الْعَشَاءُ فَلَا يَعْجَلْ عَنْ عَشَائِهِ</span>\n٥٤٦٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي جَعْفَرُ بْنُ عَمْرِو بْنِ أُمَيَّةَ، أَنَّ أَبَاهُ عَمْرَو بْنَ أُمَيَّةَ أَخْبَرَهُ أَنَّهُ رَأَى رَسُولَ اللهِ - ﷺ - يَحْتَزُّ مِنْ كَتِفِ شَاةٍ فِي يَدِهِ، فَدُعِيَ إِلَى الصَّلَاةِ فَأَلْقَاهَا وَالسِّكِّينَ الَّتِي كَانَ يَحْتَزُّ بِهَا، ثُمَّ قَامَ فَصَلَّى وَلَمْ يَتَوَضَّأْ. [انظر: ٢٠٨ - مسلم: ٣٥٥ - فتح: ٩/ ٥٨٤].\n\n٥٤٦٣ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا وُضِعَ الْعَشَاءُ وَأُقِيمَتِ الصَّلَاةُ فَابْدَءُوا بِالْعَشَاءِ». [انظر: ٦٧٢ - مسلم: ٥٥٧ - فتح: ٩/ ٥٨٤].\nوَعَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - نَحْوَهُ. [انظر: ٦٧٣ - مسلم: ٥٥٩].\n\n٥٤٦٤ - وَعَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّهُ تَعَشَّى مَرَّةً وَهْوَ يَسْمَعُ قِرَاءَةَ الإِمَامِ. [انظر: ٦٧٣ - مسلم: ٥٥٩ - فتح: ٩/ ٥٨٤].\n\n٥٤٦٥ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أُقِيمَتِ الصَّلَاةُ وَحَضَرَ الْعَشَاءُ فَابْدَءُوا بِالْعَشَاءِ». قَالَ وُهَيْبٌ وَيَحْيَى بْنُ سَعِيدٍ، عَنْ هِشَامٍ: «إِذَا وُضِعَ الْعَشَاءُ». [انظر: ٦٧١ - مسلم: ٥٥٨ - فتح: ٩/ ٥٨٤].\nذكر فيه أحاديث:\nأحدها: حديث عمرو بن أمية السالف قريبًا (^١).\nثانيها: حديث وهيب: عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا وُضِعَ العَشَاءُ وَأُقِيمَتِ الصَّلَاةُ فَابْدَءُوا بِالْعَشَاءِ\".\n_________\n(^١) سلف برقم (٥٤٢٢) باب: شاة مسموطة والكتف والجنب.","vol":"26","page":255},{"text":"وَعَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - نَحْوَهُ.\nوَعَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ أَنَّهُ تَعَشَّى مَرَّةً وَهْوَ يَسْمَعُ قِرَاءَةَ الإِمَامِ.\nثم ساق حديث عائشة - ﵂ -: \"إِذَا أُقِيمَتِ الصَّلَاةُ وَحَضَرَ العَشَاءُ فَابْدَءُوا بِالْعَشَاءِ\". قَالَ وُهَيْبٌ وَيحْيَى بْنُ سَعِيدٍ، عَنْ هِشَامٍ بن عروة: \"إِذَا وُضِعَ العَشَاءُ\".\nوهذِه الأحاديث سلفت في الصلاة في باب إذا حضر الطعام وأقيمت الصلاة.\nأخرج حديث أنس من حديث عقيل عن الزهري عنه (^١)، وحديث ابن عمر من حديث أبي أسامة، عن عبيد الله، عن نافع، عنه (^٢)، وحديث عائشة من حديث هشام، عن أبيه، عنها (^٣)، كما أخرجه هنا بلفظ \"إذا وضع\".\nوأخرج أيضًا حديث ابن عمر من حديث موسى بن عقبة عن نافع عنه (^٤).\nوهي محمولة على من تاقت نفسه إلى الطعام كما سلف. وفي حديث عمرو بن أمية ترك غسل اليد قبل الطعام وبعده، قال الداودي: وهو مذهب مالك. وحكي عن الليث أنه لا يغسل قبل، ويغسل بعد.\n_________\n(^١) سلف برقم (٦٧٢).\n(^٢) سلف برقم (٦٧٣).\n(^٣) سلف برقم (٦٧١).\n(^٤) سلف برقم (٦٧٤).","vol":"26","page":256},{"text":"وذكر أبو محمد عن مالك أنه سئل عن الوضوء بالدقيق والنخالة والفول قال: لا علم لي، ولم يتوضأ به إن أعياه شيء فليتوضأ بالتراب، وقال: قال عمر - ﵁ -: إياكم وهذا التنعم، وأمر الأعاجم، وأكره غسل اليدين قبل الطعام وأراه من فعل العجم (^١). وقد سلف الخوض في ذَلِكَ أيضًا.\n_________\n(^١) \"المنتقى\" ٧/ ٢٤٧.","vol":"26","page":257},{"text":"<span data-type='title' id=toc-3342>٥٩ - باب قَوْلِ اللهِ -﷿-: ﴿فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا﴾ [الأحزاب: ٥٣]</span>\n٥٤٦٦ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ أَنَسًا قَالَ: أَنَا أَعْلَمُ النَّاسِ بِالْحِجَابِ، كَانَ أُبَيُّ بْنُ كَعْبٍ يَسْأَلُنِي عَنْهُ، أَصْبَحَ رَسُولُ اللهِ - ﷺ - عَرُوسًا بِزَيْنَبَ ابْنَةِ جَحْشٍ -وَكَانَ تَزَوَّجَهَا بِالْمَدِينَةِ- فَدَعَا النَّاسَ لِلطَّعَامِ بَعْدَ ارْتِفَاعِ النَّهَارِ، فَجَلَسَ رَسُولُ اللهِ - ﷺ - وَجَلَسَ مَعَهُ رِجَالٌ بَعْدَ مَا قَامَ الْقَوْمُ، حَتَّى قَامَ رَسُولُ اللهِ - ﷺ - فَمَشَى وَمَشَيْتُ مَعَهُ، حَتَّى بَلَغَ بَابَ حُجْرَةِ عَائِشَةَ، ثُمَّ ظَنَّ أَنَّهُمْ خَرَجُوا فَرَجَعْتُ مَعَهُ، فَإِذَا هُمْ جُلُوسٌ مَكَانَهُمْ، فَرَجَعَ وَرَجَعْتُ مَعَهُ الثَّانِيَةَ، حَتَّى بَلَغَ بَابَ حُجْرَةِ عَائِشَةَ، فَرَجَعَ وَرَجَعْتُ مَعَهُ، فَإِذَا هُمْ قَدْ قَامُوا، فَضَرَبَ بَيْنِي وَبَيْنَهُ سِتْرًا، وَأُنْزِلَ الْحِجَابُ. [انظر: ٤٧٩١ - مسلم: ١٤٨٢ - فتح: ٩/ ٥٨٥].\nثم ساق حديث أنس في البناء بزينب والحجاب وقد سلف، وقد بين الله تعالى في آخر هذِه الآية معنى هذا الحديث وذلك قوله تعالى: ﴿إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَاللهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ﴾ [الأحزاب: ٥٣] وأذاه حرام على جميع أمته، وكذا أذى المؤمنين بعضهم بعضًا.\nوفيه من الفقه: أن من أطال الجلوس في بيت غيره حَتَّى أضر بصاحب المنزل أنه مباح له أن يقوم عنه، ويخبره أنه له حاجة إلى قيام لكي يقوم، وليس ذَلِكَ من سوء الأدب، وسيأتي في الأدب إن شاء الله (^١). آخر الأطعمة.\n_________\n(^١) سيأتي في الاستئذان برقم (٦٢٣٨) و(٦٢٣٩) باب: آية الحجاب، وبرقم (٦٢٧١) باب: من قام من مجلسه أو بيته ولم يستأذن أصحابه، أو تهيأ للقيام ليقوم الناس.","vol":"26","page":258},{"text":"٧١\nكتاب العقيقة","vol":"26","page":259},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3343>٧١ - كِتابُ العَقِيْقَةِ</span>\nهذا الكتاب ذكره ابن بطال عقب باب الخمس، وأعقب الأطعمة بالتعبير. ويحصر الكلام على العقيقة في سبعة مواضع لا تسأم من طولها:\nأولها: في اشتقاقها:\nوالمعروف أنه اسم للشاة التي تذبح عن المولود، سميت عقيقة؛ لأنه تعق مذابحها أي: تشق وتقطع، وقيل: أصلها الشعر الذي يحلق.\nوقال ابن فارس: عق يعق إذا حلق عن ابنه عقيقة، وذبح للمساكين شاة. قال: والشاة المذبوحة والشعر كلاهما عقيقة، ولا تكون العقيقة إلا الشعر الذي يولد به، وهي العقة أيضًا (^١).\nوقد أوضحت الكلام عليها في لغات \"المنهاج\". وعبارة ابن التيّاني في \"موعبه\": أنها الشعر والوبر الذي يولد به الصبي، فإذا حلق ونبت فقد زال عنه اسم العقيقة، وإنما يسمى الشعر عقيقة بعد الحلق على الاستعارة، سميت باسم الشعر؛ لأنه يحلق في ذَلِكَ اليوم.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٠٩، مادة (عق).","vol":"26","page":261},{"text":"وعبارة القزاز في \"جامعه\" أصل العق: الشق، فكأنها قيل لها: عقيقة أي: معقوقة. ويسمى شعر المولود عقيقة باسم ما يعق عنه، وقيل: باسم المكان الذي أعق عنه فيه أي: الشق، وكل مولود من البهائم فشعره عقيقة، فإذا سقط وبر البعير مرةً ذهب عنه هذا الاسم.\nوقال أبو عبيد: وقوله في الحديث \"أميطوا عنه الأذى\" يعني بالأذى: الشعر (^١).\nوقال الأزهري في \"تهذيبه\": يقال لذلك الشعر عقيق بغير هاء. وقيل للذبيحة: عقيقة؛ لأنها تذبح أي: يشق حلقومها ومريئها وودجاها قطعًا (^٢).\nوقال ابن سيده: قيل: العقة في الناس والحمر خاصة، وجمعها عقق (^٣)، قال أبو زيد: ولم نسمعه في غيرها، وأعقت الحامل: نبتت عقيقة ولدها في بطنها (^٤)، وقال صاحب \"المغيث\": عن أحمد في قوله: \"الغلام مرتهن بعقيقته\". أي: يُحْرَم شفاعةَ ولده (^٥).\nوقال في \"المجمل\": لا تكون العقيقة إلا للشعر الذي يولد به (^٦)، وقيل للشعر الذي ينبت بعد ذَلِكَ: عقيقة على جهة الاستعارة، حكاه في \"الغريبين\".\nوأنكر أحمد تفسير أبي عبيد العقيقة وقال: إنما العقيقة الذبح نفسه،\n_________\n(^١) \"غريب الحديث\" ١/ ٣٦٣.\n(^٢) \"تهذيب اللغة\" ٣/ ٢٥١٩، مادة (عق).\n(^٣) \"المحكم\" ١/ ٢١ مادة (عق).\n(^٤) انظر: \"العين\" ١/ ٦٢.\n(^٥) \"المجموع المغيث\" ٢/ ٤٨٣، وورد بهامش الأصل: يعني: حتى يعق.\n(^٦) \"مجمل اللغة\" ٢/ ٦٠٩، مادة (عق).","vol":"26","page":262},{"text":"حكاه عنه ابن عبد البر في \"تمهيده\" (^١).\nواحتج بعضهم لقول أحمد، فإن الذي قاله معروف في اللغة؛ لأنه يقال: عق إذا قطع، ومنه يقال: عق والديه إذا قطعهما، قال أبو عمر: وقول أحمد في معناها أولى من قول أبي عبيد وأقرب وأصوب (^٢).\nفصل:\nوثانيها: في حكمها:\nفالجمهور على أنها سنة، وبه قال مالك والشافعي وأحمد وأبو ثور وإسحاق، ولا ينبغي تركها لمن قدر عليها (^٣)، قال أحمد: هو أحبُّ إليّ من التصدق بثمنها على المساكين (^٤).\nقال مالك: إنه الأمر الذي لا اختلاف فيه عندهم. وقال مرة: إنه من الأمر الذي لم يزل عليه أمر الناس عندنا (^٥).\nوقال يحيى بن سعيد: أدركت الناس وما يَدَعُونها عن الغلام والجارية. وقال ابن المنذر: وممن كان يراها ابن عباس وابن عمر وعائشة، وروي عن فاطمة (^٦)، وسئل الثوري عن العقيقة فقال: ليست بواجبة، وإن صنعت لما جاء فحسن (^٧)، وقال الأوزاعي: هي سنة من رسول الله - ﷺ - (^٨)، ويقابله قولان:\n_________\n(^١) \"التمهيد\" ٤/ ٣٠٩ - ٣١٠.\n(^٢) \"التمهيد\" ٤/ ٣١٠ - ٣١١.\n(^٣) \"الاستذكار\" ١٥/ ٣٧٣.\n(^٤) \"المغني\" ١٣/ ٣٩٥.\n(^٥) \"الموطأ\" ص ٣١١.\n(^٦) انظر قول يحيى بن سعيد، وابن المنذر في \"المجموع\" ٨/ ٤٣٠.\n(^٧) انظر: \"الاستذكار\" ١٥/ ٣٧٣.\n(^٨) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٣٣.","vol":"26","page":263},{"text":"أحدهما: أنها بدعة، حُكي عن الكوفيين وأبي حنيفة، وأنكره أصحابه ويقولون: هو خرق الإجماع وإنما قوله: أنها مباحة (^١)، وهو خلاف ما عليه العلماء من الترغيب فيها والحض عليها.\nثانيهما: وجوبها: حكي عن الحسن وأهل الظاهر وتأولوا قوله: \"مع الغلام عقيقة\" على الوجوب (^٢)، وكان الليث يوجبها (^٣).\nقال البغوي في \"شرح السنة\": أوجبها الحسن قال: تجب على الغلام يوم سابعه، فإن لم يعق عنه عق عن نفسه (^٤). وأبو الزناد (^٥)، وهو (رواية) (^٦) عن أحمد (^٧)، وقال أبو وائل: هي سنة في الذكر دون\n_________\n(^١) في نسبة هذا القول إلى أبي حنيفة نظر، قال العيني في \"عمدة القاري\" ١٧/ ١٩٦: قلت: هذا افتراء فلا يجوز نسبته إلى أبي حنيفة، وحاشاه أن يقول مثل هذا، وإنما قال: ليست بسنة، فمراده إما ليست بسنة ثابتة، وإما ليست بسنة مؤكدة. اهـ.\nوقال ابن عبد البر في \"الاستذكار\" ١٥/ ٣٧٣: وتحصيل مذهب أبي حنيفة وأصحابه أن العقيقة تطوع فمن شاء فعلها ومن شاء تركها. اهـ.\nوانظر: \"مختصر الطحاوي\" ص ٢٩٩، \"الفتاوى الهندية\" ٥/ ٣٦٢.\nثم اعلم أن الذي عليه العمل عند الحنفية الآن هو استحباب العقيقة، قال التهانوي كما في \"إعلام السنن\" ١٧/ ١٢١:\nوليعلم أن عمل الحنفية اليوم على استحبابها؛ عملًا بما في \"شرح الطحاوي\"، والأمر واسع لما فيه من الاختلاف فتدبر. اهـ.\nوانظر: \"المفصل في أحكام العقيقة\" لحسام عفانة ص ٤٥ - ٤٨.\n(^٢) انظر: \"المجموع\" ٨/ ٤٣٠، \"المحلى\" ٧/ ٥٢٣، \"المغني\" ١٣/ ٣٩٤.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٣٣، \"الاستذكار\" ١٥/ ٣٧٥. والليث لا يوجبها مطلقًا، بل يوجبها في الأيام السبع الأول، وما بعد ذلك فليس بواجب عنده.\n(^٤) \"شرح السنة\" ١١/ ٢٦٤.\n(^٥) انظر: \"المجموع\" ٨/ ٤٣٠.\n(^٦) في الأصل: راويه، والمثبت هو الصواب.\n(^٧) اختارها أبو بكر وأبو إسحاق البرمكي، وأبو الوفاء من الحنابلة. انظر: \"الفروع\" ٣/ ٥٥٦، \"المبدع\" ٣/ ٣٠١.","vol":"26","page":264},{"text":"الأنثى (^١)، حكاه ابن التين، وكذا ذكره في \"المصنف\" عن محمد والحسن (^٢)، وقال محمد بن الحسن: هي تطوع، كان الناس يفعلونها ثم نسخت بالأضحى (^٣)، وحكاه ابن بطال عن أبي وائل والحسن لما عق - ﵇ - عن الحسن والحسين، فالسنة من كل مولود من الذكور كذلك.\nوأما الإناث، فلم يصح عندنا [عنه] (^٤) - ﵇ - أنه أمر بالعقيقة عنهن، ولا أنه فعله، إلا أن الذي مضى عليه العمل بالمدينة، والذي انتشر في بلدان المسلمين: أن يعق عنها أيضًا (^٥).\nدليل الجمهور: الأحاديث المشهورة فيه، ومنها: حديث \"الموطأ\": \"مَن وُلد له وَلد فأحب أن ينسك عنه فليفعل\" (^٦) فعلقه بمحبة فاعله، وسيأتي.\nقال أبو محمد ابن حزم: هي فرض واجب، يجبر الإنسان عليها، إذا فضل له عن قوته مقدارها، وهو أن يذبح عن كل مولود يولد له حيًّا أو ميتا بعد أن (يكون) (^٧) قد وقع عليه اسم غلام أو جارية، إن كان ذكرًا فشاتين، وإن كان أنثى فشاة تذبح يوم سابعه، ولا يجزئ قبله وإلا ذبح بعده متى أمكن ويأكل منها، ويهدي ويتصدق، هذا كله مباح لا فرض، ويحلق رأس المولود في سابعه، ولا بأس أن يمس بشيء من دم العقيقة، ولا بأس بكسر عظامها.\n_________\n(^١) رواه ابن أبي شيبة ٥/ ١١٥ (٢٤٢٦٤) بلفظ: لا يعق عن الجارية ولا تكرم.\n(^٢) \"المصنف\" ٥/ ١١٥.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٣٢.\n(^٤) زيادة يقتضيها السياق والمثبت من \"شرح ابن بطال\".\n(^٥) \"شرح ابن بطال\" ٥/ ٣٧٦ - ٣٧٧.\n(^٦) \"الموطأ\" ص ٣١٠.\n(^٧) \"المحلى\" ٧/ ٥٢٣.","vol":"26","page":265},{"text":"كما روينا من طريق النسائي: أخبرنا محمد بن المثنى، ثنا عفان، ثنا حماد بن سلمة، أنا أيوب ابن أبي تميمة، وحبيب -هو: ابن الشهيد- ويونس -هو: ابن عبيد- وقتادة، كلهم عن محمد بن سيرين، عن سلمان بن عامر الضبي أن رسول الله - ﷺ - قال: \"في الغلام (عقيقة) (^١) فأهريقوا عنه دمًا وأميطوا عنه الأذى\" (^٢).\nقال: ورويناه من طريق البخاري وغيره إلى حماد بن زيد وجرير بن حازم، كلاهما عن أيوب، عن ابن سيرين، عن سلمان أنه - ﵇ - بنحوه، ومن طريق الرباب، عن سلمان عن رسول الله - ﷺ - بنحوه (^٣).\nقلت: البخاري رواه من طريق حماد بن زيد أولًا موقوفًا، فإنه قال بعد أن ترجم باب: إماطة الأذى عن الصبي في العقيقة: حَدَّثَنَا أبو النعمان -هو محمد بن الفضل- ثنا حماد بن زيد، عن أيوب، عن محمد، عن سلمان بن عامر قال: مع الغلام عقيقة.\nثم قال: وقال حجاج: ثنا حماد، أنا أيوب وقتادة وهشام وحبيب، عن ابن سيرين، عن سلمان، عن رسول الله - ﷺ -، وحماد هذا: هو ابن سلمة -كما سيأتي- وقال غير واحد: عن عاصم وهشام، عن حفصة بنت سيرين، عن الرباب، عن سلمان، عن رسول الله -ﷺوقال أصبغ: أخبرني ابن وهب، عن جرير بن حازم، عن أيوب السختياني، عن محمد ابن سيرين قال: ثنا سلمان بن عامر الضبي قال: سمعت رسول الله - ﷺ - يقول: \"مع الغلام عقيقة، فأهريقوا عنه دمًا وأميطوا عنه الأذى\" (^٤).\n_________\n(^١) في الأصل: عقيقته، والمثبت من \"سنن النسائي\"، و\"المحلى\".\n(^٢) \"المجتبى\" ٧/ ١٦٤.\n(^٣) \"المحلى\" ٧/ ٥٢٣ - ٥٢٤.\n(^٤) سيأتي برقم (٥٤٧١)، (٥٤٧٢) كتاب: العقيقة، باب: إماطة الأذى عن الصبي في العقيقة.","vol":"26","page":266},{"text":"ورواه الإسماعيلي، عن البغوي، ثنا إسماعيل، ثنا سليمان، ثنا حماد بن زيد، عن أيوب، عن محمد، عن سلمان أن رسول الله - ﷺ - قال: \"مع الغلام عقيقة\" الحديث، قال: رواه -يعني: البخاري- عن عكرمة، عن حماد بن زيد، فقال: عن سلمان من قوله. وبنحوه ذكره أبو نعيم.\nوقد ظهر لك أن البخاري روى حديث جرير معلقًا، لا جرم قال أبو نعيم: ذكره البخاري بلا رواية.\nواعترض الإسماعيلي فقال: لم يروِ البخاري في هذا الباب -يعني: باب إماطة الأذى- حديثًا صحيحًا على شرطه، أما حديث حماد بن زيد، فجاء به موقوفًا وليس فيه ذكر إماطة الأذى، والباب من أَجْلِه، وحديث جرير ذكره بلا خبر، وقد قال أحمد: حديث جرير بمصر، كأنه على التوهم أو كما قال (^١).\nوأما حديث حماد بن سلمة فذكره مستشهدًا به فقال: وقال حجاج: ثنا حماد، قلت: وكان ابن حزم ظنه حماد بن زيد؛ لأنه طوى اسم والده بخلاف حماد بن زيد، فإنه صرح به أولًا (^٢).\nوطريق الرباب قد أخرجها أيضًا معلقًا ووصلها أبو داود عن الحسن بن علي، عن عبد الرزاق، عن هشام (^٣)، والترمذي وصل رواية عاصم عن الحسن بن علي، عن عبد الرزاق، عن سفيان بن عيينة، عن عاصم بن سليمان، ثم قال: صحيح (^٤).\n_________\n(^١) انظر: \"الفتح\" ٩/ ٥٩١ - ٥٩٢.\n(^٢) \"المحلى\" ٧/ ٥٢٤.\n(^٣) أبو داود (٢٨٣٩).\n(^٤) الترمذي (١٥١٥).","vol":"26","page":267},{"text":"قال الإسماعيلي: وقد رواه الثوري موصولًا مجردًا فلم يذكره -يعني: البخاري- ثم ساقه عنه، عن أيوب، عن محمد، عن سلمان مرفوعًا به، والحاصل أنه أخرجه مع البخاري أصحاب السنن من ذكرناه وابن ماجه أيضًا (^١)، وقال الترمذي: حسن صحيح، ولم يخرج مسلم عن سلمان هذا في كتابه شيئًا، وقال: لم يكن في الصحابة صبي غيره، ثم قال ابن حزم: وبالسند المذكور للنسائي حَدَّثَنَا أحمد ابن سليمان، [ثنا عفان] (^٢) ثنا حماد بن سلمة، عن قيس بن سعد، عن مجاهد وطاوس، عن أم كرز الخزاعية أن رسول الله - ﷺ - قال: \"عن الغلام شاتان مكافئتان (^٣)، وعن الجارية شاة\".\nثم قال: وحَدَّثنَا حمام (^٤)، ثنا عباس بن أصبغ، ثنا ابن أيمن، ثنا\n_________\n(^١) ابن ماجه (٣١٦٤).\n(^٢) ساقطة من الأصل، وهي مثبتة من \"المجتبى\"، و\"المحلى\".\n(^٣) قال أبو عبيد في \"غريب الحديث\" ١/ ٢٦٣: أصحاب الحديث يقولون: مكافأتان، والصواب مكافئتان، وكل شئ ساوى شيئًا حتى يكون مثله فهو مكافئ له. اهـ.\nوقال الخطابي: المحدثون يقولون: مكافأتان بالفتح، وأرى الفتح أولى؛ لأنه يريد شاتين قد سُوِّي بينهما أو مساوي بينهما، وأما بالكسر فمعناه أنهما متساويتان فيحتاج أن يذكر أي شيء ساويًا، وإنما لو قال متكافئتان كان الكسر أولى. اهـ.\nوقال الزمخشري في \"الفائق\" ٣/ ٢٦٧.\nلا فرق بين المكافئتين والمكافأتين؛ لأن كل واحدة منهما إذا كافأت أختها فقد كوفئت فهي مكافِئة ومكافَأة، وهما معادلتان لما يجب في الزكاة والأضحية من الأسنان. اهـ.\nوانظر: \"النهاية في غريب الحديث والأثر\" ٤/ ١٨١.\n(^٤) في الأصل: حرام، والمثبت من \"المحلى\" وهو الصواب، وحمام -بضم الحاء المهملة- هو ابن أحمد بن عبد الله بن محمد بن أكدر انظر ترجمته في \"الصلة\" لابن بشكوال ١/ ١٥٥ - ١٥٦.","vol":"26","page":268},{"text":"محمد بن إسماعيل الترمذي، ثنا الحميدي، ثنا سفيان، ثنا عمرو بن دينار، أنا عطاء بن رباح أن حبيبة بنت ميسرة، أخبرته أنها سمعت أم كرز قالت: سمعت رسول الله - ﷺ - يقول في العقيقة: \"عن الغلام شاتان\" الحديث (^١).\nقلت: فحديث أم كرز هذا أخرجه أصحاب السنن الأربعة، وصححه الترمذي وابن حبان، وقال الحاكم: صحيح الإسناد (^٢).\nقلت: واختلف في حديث عطاء، قال الدارقطني: روي عنه عن أم كرز بلا واسطة، وتارة عن أم عثمان بنت خيثم، عن أم كرز، وأخرى: عن ميسرة بن أبي خيثم عن أم كرز، وتارة عن عبيد، (بن) (^٣) عمير، عن أم كرز، وتارة: عن عطاء، عن ابن عباس، عن أم كرز، وتارة عن عطاء، عن ابن عباس، عن رسول الله - ﷺ -، وتارة عن عطاء، عن عائشة، وأخرى عطاء عن أم كرز، عن عائشة بلفظ: \"شاتان مكافئتان\" وتارة قال عطاء: سألت سبيعةُ بنت الحارث رسول الله - ﷺ - عن العقيقة. وأخرى: عن عطاء، عن جابر بن عبد الله، عن رسول الله - ﷺ - (^٤).\nزاد في كتاب أبي الشيخ: قال جابر: تقطع العقيقة أعضاء ثم تطبخ بماء وملح ويبعث منها إلى الجيران ويقال: هذِه عقيقة فلان، قيل: فإن جعل فيها خل؟ قال: ذاك أطيب. وفي حديث الوليد بن مسلم، عن\n_________\n(^١) \"المحلى\" ٧/ ٥٢٤.\n(^٢) أبو داود (٢٨٣٤)، والترمذي (١٥١٦)، والنسائي ٧/ ١٦٤ - ١٦٥، وابن ماجه (٣١٦٢)، وابن حبان ١٢/ ١٢٩ (٥٣١٣)، والحاكم ٤/ ٢٣٧ - ٢٣٨.\n(^٣) في الأصل: عن، وهو خطأ، والمثبت من \"المعجم الكبير\" ٢٥/ ١٦٥، \"تحفة الأشراف\" للمزي.\n(^٤) \"علل الدارقطني\" ١٥/ ٤٠٠ - ٤٠٤ بتصرف، وانظر هذِه الاختلافات في \"تحفة الأشراف\" ١٣/ ٩٩ - ١٠٠ (١٨٣٤٩).","vol":"26","page":269},{"text":"زهير بن محمد، عن ابن المنكدر، عن جابر أنه - ﵇ - ختن الحَسَنَين لسبعة أيام، وعق عنهما (^١)، قال الوليد: فذكرته لمالك فقال: لسبعة أيام فلا أدري، ولكن الختان طهرة، وكلما قدمها كان أحب إليّ.\nثم ساقه ابن حزم من حديث ابن عيينة، عن عبيد الله بن أبي يزيد، عن أبيه عن سباع بن ثابت، عن أم كرز سمعت رسول الله - ﷺ - يقول: \"عن الغلام شاتان، وعن الجارية شاة لا يضركم ذكرانًا كن أو إناثًا\" (^٢) وهذا أخرجه الترمذي من حديث ابن جريج: أخبرني عبيد الله بن أبي يزيد، عن سباع، [عن محمد بن ثابت بن سباع] (^٣) عن أم كرز وقال: حسن صحيح (^٤).\nوكذا أخرجه النسائي، عن قتيبة، عن سفيان، ولم يقل: عن أبيه (^٥). قال ابن عبد البر: قول ابن عيينة: عن أبيه. خالفه حماد بن زيد، فلم يقل: عن أبيه، وذكر أن أبا داود قال: وهم فيه ابن عيينة.\nقال أبو عمر: ولا أدري كيف قال أبو داود هذا، وابن عيينة حافظ (^٦).\nقلت: أدخل الترمذي بين أم كرز وسباع محمد بن ثابت بن سباع أنه أخبره أن أم كرز أخبرته بالحديث وصححه، ولأبي عمر قلت: يا رسول الله، ما المكافئتان؟ قال: \"المثلان وأن الضأن أحبُّ إليّ من المعز\".\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٧/ ١٢، و\"الصغير\" ٢/ ١٢٢، والبيهقي ٨/ ٣٢٤.\n(^٢) \"المحلى\" ٧/ ٥٢٤.\n(^٣) ساقطة من الأصل، ومثبتة من \"جامع الترمذي\" وهي هامة كما ترى، قال المزي في \"التحفة\" (١٨٣٥١): روي عن سباع بن ثابت عن أم كرز، وهو المحفوظ.\n(^٤) الترمذي (١٥١٦).\n(^٥) \"المجتبى\" ٧/ ١٦٥.\n(^٦) \"التمهيد\" ٤/ ٣١٥ - ٣١٦.","vol":"26","page":270},{"text":"وذكر أنها أحب إليه من المعز، وذكر أنها أحبُّ إليه من إناثها، قال ابن جريج: كان هذا رأيًا من عطاء (^١).\nثم ذكر ابن حزم حديث الحسن عن سمرة مرفوعًا: \"الغلام مرتهن بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى\" من طريق أبي داود والنسائي (^٢).\nومن عند البخاري: حدثنا عبد الله بن أبي الأسود: ثنا قريش بن أنس، عن حبيب بن الشهيد قال: أمرني ابن سيرين أن أسأل الحسن ابن أبي الحسن ممن سمع حديث العقيقة فقال: من سمرة بن جندب (^٣).\nثم قال ابن حزم: لا يصح للحسن سماع من سمرة إلا حديث العقيقة وحده (^٤).\nقلت: وهذا الحديث أخرجه مع أبي داود والنسائي ابن ماجه والترمذي، وقال الترمذي: حديث حسن صحيح، والحاكم وقال: صحيح الإسناد (^٥).\nوقد ذكر البخاري في \"تاريخه الكبير\": قال لي علي بن المديني: سماع الحسن من سمرة صحيح، وأخذ بحديثه: \"من قتل عبده قتلناه\" (^٦).\n_________\n(^١) \"الاستذكار\" ١٥/ ٣٨٠.\n(^٢) أبو داود (٢٨٣٨)، \"المجتبى\" ٧/ ١٦٦.\n(^٣) سيأتي برقم (٥٤٧٢).\n(^٤) \"المحلى\" ٧/ ٥٢٤ - ٥٢٥.\n(^٥) الترمذي (١٥٢٢)، ابن ماجه (٣١٦٥)، الحاكم ٤/ ٢٣٧.\nقول الحاكم: صحيح الإسناد، ذكره المصنف أيضًا في \"البدر المنير\" ٩/ ٣٣٤، وفي \"الخلاصة\" ٢/ ٣٩٠، وليس في النسخة المطبوعة من \"المستدرك\".\n(^٦) \"التاريخ الكبير\" ٢/ ٢٩٠.","vol":"26","page":271},{"text":"وقال البرديجي في مراسيله: الحسن عن سمرة ليس بصحيح إلا من كتاب، ولا نحفظ عن الحسن عن سمرة حديثًا يقول فيه: سمعت سمرة، إلا حديثًا واحدًا وهو حديث العقيقة ولم تثبت رواية قريش بن أنس، عن الحسن، عن سمرة، ولم يروه غيره وهو وهم.\nقلت: قد رواه عنه أبو حره أيضًا عن الحسن، كما ذكره الطبراني في \"أوسط معاجمه\" (^١)، وفي كتاب أبي الشيخ ابن حيان روايته له من حديث فطر عن الحسن.\nومن طريق يزيد بن السائب، عن الحسن فيها: ولا ثلاثة تابعوه، وفي سؤالات الأثرم ضعف أبو عبد الله حديث قريش -يعني: هذا- وقال: ما أراه بشيء.\nثم رواه ابن حزم من طريق أبي داود من حديث قتادة عن الحسن، عن سمرة يرفعه: \"كل غلام مرتهن بعقيقته؛ حتى تذبح عنه يوم السابع ويحلق رأسه ويدمى\".\nقال: فكان قتادة إذا سئل عن التدمية كيف تصنع؟ قال: إذا ذبحت العقيقة أخذت صوفة فاستقبلت بها أوداجها ثم توضع على يافوخ الصبي؛ حتى يسيل على رأسه مثل الخيط، ثم تغسل رأسه بعد، وتحلق. قال أبو داود: أخطأ همَّام، إنما هو يسمى (^٢).\nقال ابن حزم: بل وهم أبو داود؛ لأن همامًا ثبت، وبين أنهم سألوا قتادة عن صفة التدمية المذكورة فوصفها لهم (^٣).\n_________\n(^١) \"الأوسط\" ٤/ ٣٦٠ (٤٤٣٥).\n(^٢) أبو داود (٢٨٣٧).\n(^٣) \"المحلى\" ٧/ ٥٢٤ - ٥٢٥.","vol":"26","page":272},{"text":"قلت: قال البرديجي: لا يحتج بهمام، وأبان العطار أمثل منه. وقال ابن سعد: ربما غلط في الحديث (^١). وقال أبو حاتم: في حفظه شيء (^٢).\nوقال يزيد بن زريع كما حكاه العقيلي في \"تاريخه\": كتابه صالح وحفظه لا يساوي شيئًا، وكان يحيى بن سعيد لا يرضى كتابه ولا حفظه.\nوقال عفان: كان لا يرجع إلى كتابه وكان يخالف فلا يرجع إلى كتابه ولا ينظر فيه، ثم رجع بعد فنظر في كتابه فقال: يا عفان كنا نخطئ كثيرًا فتستغفر الله تعالى منه (^٣).\nوقال الساجي: صدوق سيئ الحفظ ما حدث من كتاب فهو صالح، وما حدث من حفظه فليس بشيء. وفي كتاب الساجي: قال أحمد: كان يحيى ينكر عليه أنه يزيد في الإسناد (^٤).\nوقال ابن المنذر: تكلموا في هذا الحديث.\nوقال أبو عمر: رواية همام في التدمية: قالوا: هي وهم من همام؛ لأنه لم يقل أحد في هذا الحديث. ويدمى غيره، وإنما قالوا: ويسمى.\nوكذا أخرجه النسائي وابن ماجه من طريق ابن أبي عروبة، ثنا قتادة (^٥). وأبو الشيخ من طريق سلام بن أبي مطيع، عن قتادة والترمذي من حديث إسماعيل بن مسلم، عن الحسن (^٦).\n_________\n(^١) \"الطبقات الكبرى\" ٧/ ٢٨٢.\n(^٢) \"الجرح والتعديل\" ٩/ ١٠٩.\n(^٣) \"الضعفاء\" ٤/ ٣٦٧ - ٣٦٨.\n(^٤) انظر: \"العلل ومعرفة الرجال\" ١/ ٢٢٦، ٥٢٥، ٢/ ٣٣١.\n(^٥) \"المجتبى\" ٧/ ١٠٦٦، وابن ماجه (٣١٦٥).\n(^٦) الترمذي (١٥٢٢).","vol":"26","page":273},{"text":"قلت: ثم هو منسوخ، كما قاله أبو داود، وكان ناسخه حديث عائشة - ﵂ -: كانوا في الجاهلية إذا عقوا عن الصبي خضبوا قطنة بدم العقيقة، فإذا حلقوا [رأس] (^١) الصبي وضعوها على رأسه فقال - ﵇ -: \"اجعلوا مكان الدم خلوقًا\" أخرجه ابن حبان في \"صحيحه\" (^٢). ولأبي الشيخ: فأمرهم - ﵇ - أن يجعلوا مكان الدم خلوقًا، ونهى أن تمس رأس المولود بدم. ولأبي داود من حديث بريدة قال: كنا في الجاهلية إذا ولد لأحدنا غلام ذبح شاة، ولطخ رأس المولود بدمها، فلما جاء الله بالإسلام كنا نذبح شاة ونحلق رأسه ونلطخ بزعفران (^٣).\nولابن عدي من حديث إبراهيم بن إسماعيل بن أبي حبيبة -وثقه أحمد- عن داود بن الحصين، عن عكرمة، عن ابن عباس قال رسول الله - ﷺ -: \"الخلوق بمنزلة الدم\" يعني: على العقيقة (^٤).\nولابن ماجه بإسناد جيد، عن يزيد بن (عبدٍ) (^٥) المزني أنه - ﵇ - قال: \"يعق عن الغلام ولا تمس رأسه بدم\" (^٦) رواه أبو الشيخ الأصبهاني والطحاوي في كتابه \"ختلاف العلماء\" من حديث يزيد عن أبيه (^٧)\nوذكر ابن أبي شيبة، عن عبد الأعلى، عن هشام، عن الحسن\n_________\n(^١) زيادة يقتضيها السياق، وما أثبتناه من \"صحيح ابن حبان\".\n(^٢) \"صحيح ابن حبان\" ١٢/ ١٢٤، (٥٣٠٨).\n(^٣) أبو داود (٢٨٤٣).\n(^٤) \"الكامل في الضعفاء\" لابن عدي ١/ ٣٨١.\n(^٥) في الأصل: عبد الله، وهو خطأ والمثبت من \"سنن ابن ماجه\"، و\"تهذيب الكمال\" ٣٢/ ٢٠٠ (٧٠٢٦). قال الحافظ في \"التقريب\" ص ٦٠٣: يزيد بن عبدٍ، بغير إضافة المزني، الحجازي، مجهول الحال، من الثالثة اهـ.\n(^٦) ابن ماجه (٣١٦٦) قال الحافظ في \"الفتح\" ٩/ ٥٩٤: وهذا مرسل اهـ.\n(^٧) \"مختصر اختلاف العلماء\" ٣/ ٢٣٤.","vol":"26","page":274},{"text":"ومحمد: أنهما كرها أن يلطخ رأس الصبي بشيء من دم العقيقة، وقال الحسن: هو رجس (^١)، وهذا خلاف ما نقله النووي عن الحسن: أنه استحب التدمية (^٢)، وعن الترمذي صحيحًا: لا يمس الصبي بشيء من دمها (^٣)، ثم قال ابن حزم: وهذِه الأخبار نص ما قلنا، وهو قول جماعة من السلف، روينا من طريق عبد الرزاق، عن ابن جريج: أخبرني يوسف بن ماهك، عن حفصة قالت: كانت عمتي عائشة تقول: على الغلام شاتان، وعلى الجارية شاة (^٤).\nقلت: أخرجه الترمذي عنها مرفوعًا أن رسول الله - ﷺ - أمرهم عن الغلام بشاتين، وعن الجارية بشاة، ثم قال: حسن صحيح (^٥).\nزاد أبو الشيخ في كتابه \"العقيقة\" تأليفه من حديث عبد المجيد بن عبد العزيز، عن ابن جريج، عن يحيى بن سعيد، عن عمرة، عن عائشة - ﵂ -: يعق عن الغلام بشاتين وعن الجارية بشاة، وعق - ﵇ - عن حسن وحسين بشاتين وشاتين، ذبحهما يوم سابعهما وسماهما وقال: \"اذبحوا على اسم الله، وقولوا: بسم الله اللهم منك وإليك هذِه عقيقة فلان\". وفي رواية من حديث يوسف بن ماهك، عن حفصة، عنها: أمرنا رسول الله - ﷺ - أن نعق .. الحديث.\n_________\n(^١) \"المصنف\" ٥/ ١١٤ (٢٤٢٥٦).\n(^٢) \"المجموع\" ٨/ ٤٣١.\n(^٣) لم أقف عليه عند الترمذي، ولعله وهم، ولم يذكر الحافظ في \"الفتح\" ٩/ ٥٩٤ الترمذي عندما أورد من الأحاديث ما يدل على نسخ تدمية رأس المولود بل قال: زاد أبو الشيخ: ونهى أن يمس رأس المولود بدمٍ. اهـ.\nقوله: لا يمس الصبي بشيء من دمها. رواه ابن أبي شيبة ٥/ ١١٤ من قول الزهري.\n(^٤) عبد الرزاق ٤/ ٣٢٨ - ٣٢٩ (٧٩٥٦)، وانظر: \"المحلى\" ٧/ ٥٢٥.\n(^٥) الترمذي (١٥١٣).","vol":"26","page":275},{"text":"قال ابن حزم: ومن طريق أبي الطفيل، عن ابن عباس - ﵁ -: عن الغلام شاتان، وعن الجارية شاة (^١).\nقلت: قد سلف رفعه، وأخرجه أبو الشيخ أيضًا من حديث يزيد بن أبي زناد، عن عطاء، عنه أنه - ﵇ - قال: \"يعق عن الغلام بشاتين وعن الجارية بشاة\"\nقال ابن حزم: وهو قول عطاء بن أبي رباح، ومن طريق عطاء بن السائب، عن محارب بن دثار، عن ابن عمر قال: يحلق رأسه ويلطخ بالدم (^٢).\nقلت: من شأنه رد حديث عطاء؛ فلا ينبغي أن يحتج به هنا.\nوكذا قوله عن مكحول أنه قال: بلغني أن ابن عمر قال: المولود مرتهن بعقيقته (^٣). ثم قال: وعن بريدة الأسلمي: إن الناس يعرضون يوم القيامة على العقيقة، كما يعرضون على الصلوات الخمس. ومثله عن فاطمة بنت الحسين (^٤).\nقلت: وروى أبو الشيخ في كتابه بإسناد جيد من حديث الحسن عن أنس أنه - ﵇ - قال: \"كل غلام مرتهن بعقيقته، تعق عنه يوم سابعه، من الإبل والبقر والغنم\" (^٥).\n_________\n(^١) \"المحلى\" ٧/ ٥٢٥.\n(^٢) \"المحلى\" ٧/ ٥٢٥.\n(^٣) رواه عبد الرزاق ٤/ ٣٣١ (٧٩٦٥).\n(^٤) \"المحلى\" ٧/ ٥٢٥.\n(^٥) رواه الطبراني في \"الصغير\" ١/ ١٥٠ (٢٢٩) وقال: لم يروه عن حريث إلا مسعدة ابن اليسع وهو كذاب اهـ. قال الهيثمي ٤/ ٥٨: رواه الطبراني في \"الصغير\" وفيه مسعدة بن اليسع وهو كذاب. اهـ.","vol":"26","page":276},{"text":"زاد ابن أبي شيبة: وكان (أنس) (^١) يعق عن ولده بالجزور (^٢)، ومن حديث أبي هريرة مرفوعًا: \"مع الغلام عقيقة، فأهريقوا عنه دمًا وأميطوا عنه الأذى\" (^٣) ولفظ: \"إن اليهود تعق عن الغلام كبشًا ولا تعق عن الجارية، فعقوا عن الغلام كبشين وعن الجارية كبشًا\" (^٤) وفي لفظ لابن أيمن (^٥): \"الغلام مرتهن بعقيقته\".\nقال الترمذي: وفي الباب عن علي (^٦).\nورواه ابن أبي شيبة (^٧) وأبو الشيخ عن علي مرفوعًا، وفي الباب أيضًا عن أم عطية أخرجه أبو نعيم في \"مستخرجه\" من حديث محمد عنها مرفوعًا: \"مع الغلام عقيقة، فأهريقوا عنه دمًا\".\n_________\n(^١) في الأصل: - ﵇ -، والمثبت من \"المصنف\".\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١١٤ (٢٤٢٦٢).\n(^٣) رواه البزار كما في \"كشف الأستار\" (١٢٣٦) وقال: لا نعلم رواه عن ابن المختار إلا إسرائيل أهـ. وقال الهيثمي ٤/ ٥٨: رواه البزار ورجاله رجال الصحيح أهـ.\n(^٤) رواه البزار كما في \"كشف الأستار\" (١٢٣٣) وقال: لا نعلمه عن الأعرج عن أبي هريرة إلا بهذا الإسناد اهـ. وقال الهيثمي في \"المجمع\" ٤/ ٥٨: رواه البزار من رواية أبي حفص الشاعر عن أبيه، ولم أجد من ترجمهما اهـ.\n(^٥) هو الإمام الحافظ العلامة، شيخ الأندلس ومسنِدُها في زمانه، أبو عبد الله محمد بن عبد الملك بن أيمن بن فرج القرطبي، رفيق قاسم بن أصبغ، ولد سنة اثنتين وخمسين ومائتين، كان بصيرًا بالفقه مفتيًا بارعًا عارفًا بالحديث وطرقه صنف كتابا في السنن خرجه على \"سنن أبي داود\"، توفي في منتصف شوال سنة ثلاثين وثلاثمائة.\nانظر: \"جذوة المقتبس\" ص ٦٣، \"بغية الملتمس\" ص ١٠٢، \"سير أعلام النبلاء\" ١٥/ ٢٤١ - ٢٤٣.\n(^٦) عقب حديث (١٥١٣).\n(^٧) \"المصنف\" ٥/ ١١١.","vol":"26","page":277},{"text":"وقال وهيب عنها عن رسول الله - ﷺ - مثله، وأم السباع أخرجه ابن أبي شيبة من حديث زيد بن أسلم، عن عطاء: أن أم السباع سألت رسول الله - ﷺ -: أعق عن أولادي؟ قال: \"نعم، عن الغلام شاتان، وعن الجارية شاة\" (^١).\nولأبي الشيخ من حديث بريدة أنه - ﵇ - قال: \"العقيقة تذبح لسبع أو تسع أو لإحدى وعشرين\" (^٢).\nولابن أبي شيبة: قال محمد بن سيرين: لو أعلم أنه لم يعق عني لعققت عن نفسي.\nوكان ابن عمر يقول: عق عن الغلام والجارية بشاة شاة.\nوذكر أيضًا عن القاسم بن محمد، وعروة بن الزبير، وأبي جعفر محمد بن علي بن حسين، ومحمد بن شهاب.\nوقال محمد بن إبراهيم التيمي عن أبيه قال: يؤمر بالعقيقة ولو بعصفور (^٣).\nروى أبو عمر من حديث عبد الله بن محمد بن محرر الضعيف عن قتادة، عن أنس أنه - ﵇ - عق عن نفسه بعدما بعث بالنبوة (^٤).\nقال البيهقي: هذا حديث منكر (^٥).\n_________\n(^١) \"المصنف\" ٥/ ١١٢.\n(^٢) رواه الطبراني في \"الأوسط\" ٥/ ١٣٦، و\"الصغير\" ٢/ ٢٩، والبيهقي ٩/ ٣٠٣. قال الهيثمي ٤/ ٥٩: رواه الطبراني في \"الصغير\" و\"الأوسط\" وفيه إسماعيل بن مسلم المكي وهو ضعيف لكثرة غلطه ووهمه اهـ.\n(^٣) انظر هذِه الآثار في \"المصنف\" ٥/ ١١١ - ١١٣.\n(^٤) \"الاستذكار\" ١٥/ ٣٧٦.\n(^٥) \"السنن الكبرى\" ٩/ ٣٠٠.","vol":"26","page":278},{"text":"قال عبد الرزاق: إنما تركوا حديث ابن محرر بسبب هذا الحديث (^١).\nقال البيهقي: وقد روي هذا الحديث من وجه آخر عن قتادة، ومن وجه آخر عن أنس، وليس بشيء (^٢). فهو حديث باطل (^٣).\nقلت: وأخرجه ابن حزم من حديث الهيثم بن جميل، ثنا عبد الله بن المثنى بن أنس، ثنا ثمامة عن أنس (^٤).\nوأبو الشيخ محمد (من) (^٥) حديث داود بن الحصين، والهيثم عن عبد الله بن المثنى قال أبو عمر: وقيل: عن قتادة: أنه كان يفتي به (^٦).\nفصل:\nاستدل من قال بعدم وجوبها بما أسلفناه في \"الموطأ\": عن زيد بن أسلم، عن رجل من بني ضمرة، عن أبيه أنه قال: سئل رسول الله - ﷺ - عن العقيقة، فقال: \"لا أحب العقوق\". وكأنه إنما كره الاسم، وقال: \"من ولد له ولد، فأحب أن ينسك عن ولده فليفعل\" (^٧).\nقال ابن عبد البر: لا نعلمه يروى هذا الحديث عن رسول الله - ﷺ - إلا من هذا الوجه، ومن حديث عمرو بن شعيب (^٨) عن أبيه عن جده، واختلف فيه على عمرو، ومن أحسن أسانيده ما رواه عبد الرزاق، أنا داود بن قيس قال: سمعت عمرو بن شعيب، عن أبيه، عن جده:\n_________\n(^١) انظر: \"تهذيب الكمال\" ١٦/ ٣٢.\n(^٢) \"السنن الكبرى\" ٩/ ٣٠٠.\n(^٣) قال النووي في \"المجموع\" ٨/ ٤٣١: هذا حديث باطل.\n(^٤) \"المحلى\" ٧/ ٥٢٨.\n(^٥) في الأصل: محمد، فلعله تصحيف.\n(^٦) \"الاستذكار\" ١٥/ ٣٧٧.\n(^٧) \"الموطأ\" ص ٣١٠.\n(^٨) ورد بهامش الأصل: ابن محمد بن عبد الله بن عمرو بن العاصي.","vol":"26","page":279},{"text":"سئل رسول الله - ﷺ - عن العقيقة، فقال: \"لا أحب العقوق\" قالوا: يا رسول الله، ينسك أحدنا عمن يولد له؟ فقال: \"من أحب منكم أن ينسك عن ولده فليفعل، عن الغلام شاتان مكافئتان، وعن الجارية شاة\" (^١).\nرده ابن حزم وقال: هذا لا شيء؛ لأنه عن رجل لا يدرى من هو في الخلق، وكذا قال ابن الحذاء: لا أعرف هذا الضمري من هو، ولو صح لكان حجة لنا؛ لأن فيه إيجاب ذلك عن الغلام والجارية، وأن ذلك لا يلزم الأب إلا أن يشاء. هذا نص الخبر، ومقتضاه فهو كالزكاة، وزكاة الفطر ولا فرق (^٢).\nقلت: يبعده لفظة: \"فمن أحب\"، وزكاة الفطر خرجت بقوله: \"على كل صغيرٍ وكبير وأدُّوها عمن تمونون\" (^٣).\nولما ضعف البيهقي حديث مالكٍ قال: إذا ضمَّ إلى حديث عمرو بن شعيب مع ضعفه قواه (^٤).\n_________\n(^١) \"المصنف\" ٤/ ٣٣٠، وانظر: \"التمهيد\" ٤/ ٣٠٤ - ٣٠٥.\n(^٢) \"المحلى\" ٧/ ٥٣٠.\n(^٣) رواه الدارقطني ٢/ ١٤٠ من طريق علي بن موسى الرضا عن أبيه، عن جده، عن آبائه أن رسول الله - ﷺ - فرض زكاة الفطر على الصغير والكبير .. الحديث. وهو مرسل كما قال الزيلعي في \"نصب الراية\" ٢/ ٤١٣.\nورواه الدارقطني ٢/ ١٤١، والبيهقي ٤/ ١٦١ من طريق القاسم بن عبد الله عن عمير ابن عمار، عن الأبيض بن الأغر، عن الضحاك بن عثمان، عن نافع، عن ابن عمر قال: أمر رسول الله - ﷺ - بصدقة الفطر عن الصغير والكبير والحر والعبد ممن تمونون.\nقال الدارقطني: رفعه القاسم وليس بقوي والصواب موقوف اهـ.\nوقال البيهقي: إسناده غير قوي. اهـ.\nوقال الذهبي في \"تنقيح التحقيق\" ١/ ٣٤٨: إسناده لا يثبت اهـ.\nوقال الحافظ في \"الفتح\" ٣/ ٣٦٩: إسناده ضعيف اهـ\n(^٤) \"السنن الكبرى\" ٩/ ٥٠٦.","vol":"26","page":280},{"text":"ورواه أبو الشيخ في كتابه عن البزار إلى أبي سعيد الخدري قال: سئل رسول الله - ﷺ - عن العقيقة، فقال: \"لا أحب العقوق، عن الغلام شاتان، وعن الجارية شاة\"، وفي \"المصنف\" من حديث ابن عقيل، عن علي بن حسين، عن أبي رافع قال: قالت فاطمة - ﵂ -: يا رسول الله، ألا أعق عن ابني دمًا؟ قال: \"لا، آحلقي رأسه وتصدقي بوزنه على المساكين\" (^١).\nولا يغاير هذا حديث ابن عباس وأنس أنه - ﵇ - عق عن الحسن كبشًا، وعن الحسين كبشًا (^٢).\nصححهما عبد الحق وابن حزم (^٣)، وذكره ابن الجارود في \"منتقاه\" (^٤)، وإن كان أبو حاتم الرازي قال في \"علله\": حديث أنس أخطأ فيه جرير بن حازم، وحديث ابن عباس الصواب أنه مرسل عن عكرمة (^٥).\nقلت: وأخرجه أبو الشيخ بإسناد جيد من حديث البغوي عن ربيعة، عن سعيد ومحمد بن علي عنه.\nوأخرجه النسائي من حديث حجاج، عن قتادة، عن عكرمة، عن ابن عباس: عق عن الحسن كبشين، وعن الحسين كبشين (^٦).\n_________\n(^١) \"المصنف\" ٥/ ١١١.\n(^٢) أما حديث ابن عباس فرواه أبو داود (٢٨٤١) بهذا اللفظ، والنسائي ٦/ ١٦٦ بلفظ: كبشين كبشين.\nوأما حديث أنس فرواه ابن حبان (٥٣٠٩)، وأبو يعلى (٢٩٤٥).\n(^٣) \"المحلى\" ٧/ ٥٣٠، \"الأحكام الوسطي\" ٤/ ١٤١ - ١٤٢.\n(^٤) \"المنتقى\" ٣/ ١٩٢ (٩١٢).\n(^٥) \"العلل\" ٢/ ٥٠.\n(^٦) \"المجتبى\" ٣/ ٧٦.","vol":"26","page":281},{"text":"قال ابن حزم: روينا مثله من طريق ابن جريج عن عائشة منقطعًا.\nورواه أيضًا عكرمة مرسلًا، وكذا أرسله معمر عن أيوب قال: ولا خلاف أن مولد الحسن كان عام أُحد والحسين في العام التالي، وحديث أم كرز كان في الحديبية، فصار الحكم لحديثها. لتأخره أو نقول: إن فاطمة عقت عن كل واحد بكبش، وعن الشارع بآخر (^١)، وفيه بعد.\nوقد روى أبو الشيخ حديث فاطمة من طريق جعفر بن محمد عن أبيه عنها، ورواه أبو عبيدة، عن أبيه عبد الله بن مسعود، ومحمد بن علي بن حسين لم يولد إلا بعد فاطمة بسنتين، وأبو عبيدة لم يسمع من أبيه شيئًا فيما قاله جماعة (^٢)، وروى أبو الشيخ: عق - ﵇ - عنهما، من حديث عائشة، وبريدة، وجابر بن عبد الله.\nقال ابن حزم: واحتج من لم يرها واجبة برواية واهية عن أبي جعفر محمد بن علي بن حسين أنه قال: نسخ الأضحى كل ذبح كان قبله. ولا حجة فيه؛ لأنه قول محمد بن علي ولا تصح دعوى النسخ إلابنص مسند إلى رسول الله - ﷺ - (^٣).\nوقال ابن عبد البر: ليس ذبح الأضحى ناسخًا للعقيقة عند جمهور العلماء، ولا جاء في الآثار المرفوعة عنه - ﵇ -، ولا عن السلف ما يدل على ذلك، وكذا قال ابن بطال: لا أصل له، ولا سلف، ولا أثر (^٤).\n_________\n(^١) \"المحلى\" ٧/ ٥٣١.\n(^٢) انظر: \"المراسيل\" لابن أبي حاتم ص ٢٥٦ - ٢٥٧، \"جامع التحصيل\" ص ٢٠٤ - ٢٠٥، \"تحفة التحصيل\" لولي الدين أبي زرعة العراقي ص ١٦٥.\nوأبو عبيدة اسمه عامر، وقيل: اسمه كنيته.\n(^٣) \"المحلى\" ٧/ ٥٢٩ - ٥٣٠.\n(^٤) \"شرح ابن بطال\" ٥/ ٣٧٦، \"الاستذكار\" ١٥/ ٣٧٣.","vol":"26","page":282},{"text":"قلت: بل ورد في الدارقطني من حديث عتبة بن يقظان، عن الشعبي، عن علي مرفوعًا: \"محا الأضاحي كل ذبح كان قبله\". الحديث، وفي حديث عبيد المكتب، عن الشعبي، عن مسروق، عن علي مرفوعًا: \"نسخ الأضحى كل ذبح\". الحديث (^١).\nوفي \"الاستذكار\": روى معمر عن قتادة أنه قال: من لم يعق عنه أجزأته أضحيته (^٢).\nولابن أبي شيبة بإسناد جيد، عن محمد والحسن أنهما قالا: يجزئ عن الغلام الأضحية من العقيقة (^٣).\nفصل:\nوثالثها، ورابعها، وخامسها:\nجنسها وسنها وحكمها، وهي جذعة ضأن أو ثنية معز كالأضحية.\nوفي \"الحاوي\" أنه يجزئ ما دونها، والأصح: المنع، ويشترط سلامتها من العيب المانع في الأضحية، وقيل: يسامح فيه، قال بعض أصحابنا: الغنم أفضل من الإبل والبقر، والصحيح خلافه كالأضحية، وينبغي تأدي السنة بسبُع بدنة أو بقرة.\n_________\n(^١) \"السنن\" ٤/ ٢٧٨ - ٢٨٠ وفي الأول: عتبة بن يقظان، قال النسائي: غير ثقة، وقال الدارقطني: متروك، وفيه أيضًا الحارث بن نبهان قال البخاري: منكر الحديث، وقال النسائي: متروك.\nوفي الثاني: المسيب بن شريك، قال الدارقطني: متروك، وقال أحمد: ترك الناس حديثه، وقال البخاري: سكتوا عنه.\nانظر: \"التعليق المغني على الدارقطني\" ٤/ ٢٧٨ - ٢٧٩.\n(^٢) \"الاستذكار\" ١٥/ ٣٧٧.\n(^٣) \"المصنف\" ٥/ ١١٤.","vol":"26","page":283},{"text":"وحكمها في التصدق والأكل والهدية وقدر المأكول كالأضحية (^١)، قال ابن المنذر: روي عن أبي بكر أنه عق بالإبل، وعند المالكية أن جنسها من الغنم، قال ابن حبيب: والضأن أفضل.\nقال مالك: ثم الغنم أحب إليَّ من الإبل والبقر. وقال مرة: لا يعق بإبل ولا بقر. و(قاله) (^٢) محمد هو ابن شعبان (^٣).\nوفي \"الموطأ\" عن إبراهيم التيمي: تستحب ولو بعصفور (^٤).\nوقال ابن حبيب: ليس يريد أنه يجزئ ولكن يريد تحقيق استحبابها.\nوروى ابن عبد الحكم عن مالك: لا يعق بشيء من الطير والوحش (^٥) وسنها عندهم الجذع من الضأن والثني مما سواه كالضحايا كما هو عندنا (^٦).\nقال ابن حزم: وقد رأى بعضهم في ذلك الجزور -وقد أسلفناه نحن مرفوعًا- قال: ولا يقع اسم شاة بالإطلاق في اللغة أصلًا على غير الضأن والماعز، وأما إطلاق ذلك على الظباء وحمر الوحش وبقره، فاستعارة وإضافة وبيان، ولا يجوز الإطلاق أصلًا (^٧).\nقلت: في \"المحكم\" لابن سيده: الشاة تكون من الضأن والمعز والظباء والبقر والنعام وحمر الوحش، وربما كنى بالشاة عن المرأة (^٨).\n_________\n(^١) انظر ما سبق في \"روضة الطالبين\" ٣/ ٢٣٠.\n(^٢) في الأصل: قال، ولا يستقيم المعنى بها.\n(^٣) انظر: \"المنتقى\" ٣/ ١٠٢ - ١٠٣.\n(^٤) \"الموطأ\" ص ٣١٠.\n(^٥) انظر: \"المنتقى\" ٣/ ١٠٢.\n(^٦) انظر: \"النوادر والزيادات\" ٤/ ٣٣٣.\n(^٧) \"المحلى\" ٧/ ٥٢٧.\n(^٨) \"المحكم\" ٤/ ٢٩١.","vol":"26","page":284},{"text":"وقال ابن التياني في \"الموعب\" عن قطرب: يقال للنعامة: الشاة.\nوفي كتاب \"الوحوش\" للكرنبائي (^١): يقال شاة للظباء والبقر، ويسمى الظبي والظبية والثور والبقرة شاة.\nوفي كتاب \"التذكير والتأنيث\" لأبي حاتم السجستاني: يقال شاة للواحد من الظباء، ومن بقر الوحش، ومن حمره.\nوقال الجوهري: الشاة: الثور الوحشي (^٢).\nوفي \"المغيث\" لأبي موسى: وفي الحديث: فأمر لنا بشاة غنم. قال: وإنما عرفها بالغنم، لأنهم يسمون البقرة الوحشية والنعامة والوعل شاة (^٣).\nوفي \"المنجد\" للهنائي (^٤)، والشاة اسم للنعامة والثور الوحشي، ولسبق ذلك للمرأة. وفي \"شرح المعلقات\" لابن الأنباري الشاة: الثور الوحشي (^٥).\nوكذا ذكره أبو المعالي في \"المنتهي\"، وفي \"الحيوان\" للجاحظ: والظِّباء: شاء (^٦).\n_________\n(^١) هو هشام بن إبراهيم الكرنبائي الأنصاري كان عالمًا بأيام العرب ولغاتها. من كتبه: كتاب \"الحشرات\"، كتاب \"الوحوش\"، كتاب \"النبات\"، \"خلق الخيل\".\nانظر: \"الفهرست\" ص ١٠٥.\n(^٢) \"الصحاح\" ٦/ ٢٢٣٨ مادة (شوه).\n(^٣) \"المجموع المغيث\" ٢/ ٢٣١.\n(^٤) هو أبو الحسن، علي بن الحسن بن الحسين الهُنائي الأزدي المعروف بكراع النمل.\n(^٥) \"شرح المعلقات\" ص ١٧٨.\n(^٦) \"الحيوان\" ١/ ١٨.","vol":"26","page":285},{"text":"فصل:\nوسادسها: في وقتها:\nوعند المالكية: ضحى إلى الزوال (^١).\nواختلف في يوم الولادة هل يحسب منها. وقال مالك في \"المدونة\": لا يحسب (^٢). وعنه: إن ولد في أول النهار من غدوه إلى نصف النهار حسب. وقال عبد الملك: يحسب ذلك اليوم، قل ما بقي منه أو كثر.\nوقال أصبغ: أحب إليّ أن يكفى ذلك اليوم، فإن احتسب به ثم عق إلى مقداره من اليوم السابع إن كان مقداره بها أجزأه (^٣).\nقال ابن حزم: فإن قيل: من أين أجزتم بعد السابع؟ قلنا: لأنه وجب يوم السابع، ولزم إخراج تلك الصفة من المال، فلا (يحل إبقاؤها) (^٤) فيه؛ فهو دين واجب إخراجه (^٥).\nقلت: قدمنا الذبح بعده من حديث (بريدة) (^٦) وأنس من حديث العرزمي أن عائشة قالت: يذبح يوم السابع، فإن لم يكن ففي أربع عشرة، فإن لم يكن، ففي إحدى وعشرين (^٧).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٣٣٤.\n(^٢) \"المدونة\" ١/ ٢٩١.\n(^٣) انظر: \"النوادر والزيادات\" ٤/ ٣٣٤.\n(^٤) في الأصل: يحمل إيثارها، والمثبت من \"المحلى\".\n(^٥) \"المحلى\" ٧/ ٥٢٧.\n(^٦) في الأصل: بريد، والمثبت هو الصواب.\n(^٧) رواه إسحاق بن راهويه في \"مسنده\" (١٢٩٢)، والحاكم ٤/ ٢٣٨ - ٢٣٩ وقال: صحيح الإسناد.","vol":"26","page":286},{"text":"فرع:\nفإن فاته الأسبوع لم يفت، والاختيار أن لا يؤخر إلى البلوغ وقال مالك: فاتته. وعنه: يعق في الثاني وإلا فالثالث (^١).\nوقال ابن جرير: استحب لمن لم يعق عنه أن يعق عن نفسه بعد بلوغه. وقد روي عنه أنه - ﵇ - فعله، وقد سلف.\nوقال مالك: إن مات قبل السابع لم يعق عنه. قال ابن عبد البر: وروي عن الحسن مثل ذلك (^٢).\nفصل:\nوسابعها في عددها:\nفقد سلف: للذكر شاتان وللأنثى شاة. وقال مالك: للذكر شاة (^٣).\nووافقنا ابن حبيب والحنفية (^٤)، وقد سلفت الأحاديث في ذلك، وأجاب القاضي أبو محمد عن حديث: \"عن الغلام شاتان\" أنه ضعيف لا يعارض ما رويناه من قبل أنه لو كان هو الأفضل لم يعدل عنه إلى غيره؛ ولأنه ذبح مقرب به، فاستوى في عدده الذكر والأنثى كالأضحية.\nوعند مالك: أنها إذا ولدت توأمين يعق عن كل واحد منهما بشاة (^٥)، وكذا قال الليث: يعق عن كل واحد منهما.\n_________\n(^١) انظر: \"المنتقى\" ٣/ ١٠١ - ١٠٢.\n(^٢) \"التمهيد\" ٤/ ٣١٣.\n(^٣) \"الموطأ\" ص ٣١١.\n(^٤) انظر: \"المنتقى\" ٣/ ١٠٢، وللحنفية \"تنقيح الفتاوى الحامدية\" لابن عابدين ٢/ ٢١٢، لكن الكلام في \"رد المحتار\" ٦/ ٣٣٦ يوحي بأن قول الحنفية كقول الجمهور، والله أعلم.\n(^٥) انظر: \"النوادر والزيادات\" ٤/ ٣٣٣.","vol":"26","page":287},{"text":"قال ابن عبد البر: لا أعلم عن أحدٍ من فقهاء الأمصار خلافًا في ذلك (^١).\nقال ابن حزم: والقول بأنها شاة، روي عن طائفة من السلف، منهم: عائشة و(أختها) (^٢)، ولا يصح ذلك (عنهما) (^٣)؛ لأنه من رواية ابن لهيعة وهو ساقط، أو عن (سلافة) (^٤) مولاة حفصة وهي مجهولة، أو عن أسامة بن زيد وهو ضعيف، أو عن مخرمة بن بكير، عن أبيه وهي صحيفة، وهو عن عبد الله بن عمر صحيح (^٥).\nفرع:\nقال الشافعي: لا يعق المأذون له عن ولده، ولا يعق عن اليتيم، كما لا يصح عنه، وخالف فيه مالك (^٦). قال أصحابنا، وإنما يعق عن المولود من تلزمه نفقته من مال العاق لا من مال المولود، فإن عق من ماله ضمن، فلو كان المنفق عاجزًا عن العقيقة فأيسر في السبعة، استحب له العق، وإن أيسر بعدها وبعد مدة النفاس فهي ساقطة عنه، وإن أيسر في مدة النفاس ففيه احتمالان للأصحاب؛ لبقاء أثر الولادة.\nوأُوِّلَ الحديث السالف أنه عق عن الحسن [والحسين] (^٧) على أنه أمر أباهما بذلك، أو أعطاه ما عق أو أن (أباهما) (^٨) كان إذ ذاك معسرًا فيصيران في نفقة جدهما (^٩).\n_________\n(^١) \"الاستذكار\" ١٥/ ٣٧٥.\n(^٢) في الأصل: أبيها، والمثبت من \"المحلى\".\n(^٣) في الأصل: عنها، والمثبت من \"المحلى\".\n(^٤) في الأصل: سلامة، والمثبت من \"المحلى\".\n(^٥) \"المحلى\" ٧/ ٥٣٠.\n(^٦) انظر: \"الاستذكار\" ١٥/ ٣٧٤.\n(^٧) ساقطة من الأصول، والسياق يقتضيها لمناسبة الضمير في: أباهما.\n(^٨) في الأصل: أباه، والمثبت هو المناسب للسياق.\n(^٩) انظر: \"المجموع\" ٨/ ٤١٢ - ٤١٣.","vol":"26","page":288},{"text":"قال ابن جرير: إن لم يفعلها الأب عق عن نفسه إذا كبر، فكأنه يقول يؤديها عنه كالحمالة، فإن لم يفعل فعلها المولود.\nفرع:\nيطبخ عندنا بحلو وقيل بحامض ولا كراهة فيه على الأصح؛ لأنه ليس فيه نهي (^١)، ويقطع (ولا يكسر لها عظمًا خلافًا لمالك (^٢) وابن شهاب؛ حيث قالا: لا بأس بكسر عظامها) (^٣).\nوقال ابن جريج: تطبخ بماء وملح أعضاء -أو قال آرابًا- ويُهدى إلى الجيران ولا يصّدق منها بشيء (^٤). كذا قال.\nفرع:\nاختلف في طلبي رأس الصبي بدمها، فأنكره الزهري ومالك والشافعي وأحمد وإسحاق (^٥)، وروت عائشة أن أهل الجاهلية كانوا يفعلونه -وقد سلف- فأمرهم أن يجعلوا مكان الدم خلوقًا.\nفرع:\nذكر الطحاوي في \"اختلاف العلماء\" أن مالكًا قال: تطبخ العقيقة ألوانًا وأكره أن يدعى لها الجيران للفخر قال: وأهل العراق يقولون: يعق عن الكبير. وهذا خطأ لا يعق إلا يوم السابع ويستقبل المولود الليالي ولا يعتد له باليوم الذي ولد فيه. وهذا سلف.\n_________\n(^١) انظر: \"المجموع\" ٨/ ٤١٠ - ٤١١.\n(^٢) انظر: \"المجموع\" ٨/ ٤١٢ - ٤١٣.\n(^٣) ما بين القوسين من (غ) وانظر: \"الاستذكار\" ١٥/ ٣٨٥، \"المجموع\" ٨/ ٤١٠.\n(^٤) رواه عبد الرزاق ٤/ ٣٣١ - ٣٣٢.\n(^٥) انظر: \"الموطأ\" ص ٣١١، \"المجموع\" ٨/ ٤٣١، \"المغني\" ١٣/ ٣٩٨.","vol":"26","page":289},{"text":"فرع:\nيحلق رأسه بعد ذبحها خلافًا للأوزاعي (^١)، واتباع السنة -كما سلف- أولى.\nفرع:\nقال ابن حزم: فإن قيل: قد رويتم عن جعفر بن محمد، عن أبيه -عند ابن أبي شيبة- أنه - ﵇ - بعث من عقيقة الحسن والحسين إلى القابلة وقال: \"لا تكسروا منها عظمًا\" (^٢).\nقلنا: هذا مرسل، وروينا فيه عن الزهري: تكسر عظام العقيقة (^٣)، وعندنا أن كسر عظمها خلاف الأولى، وهل هو مكروه كراهة تنزيه؟ فيه وجهان: أصحهما: لا؛ لأنه لم يثبت فيه نهي (^٤).\nفرع:\nفي \"العتبية\" ليس الشأن (عندنا) (^٥) دعاء الناس إلى (طعامه) (^٦) ولكن يأكل أهل البيت والجيران، وقال محمد، عن ابن القاسم: (يفرض) (^٧) منه للجيران (^٨).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٣٣، \"التمهيد\" ٤/ ٣١٨، \"المجموع\" ٨/ ٤١٣، \"المغني\" ١٣/ ٣٩٧.\n(^٢) \"المصنف\" ٥/ ١١٤ - ١١٥ (٢٤٢٥٢).\n(^٣) \"المصنف\" ٥/ ١١٥ (٢٤٢٥٤) بلفظ: \"لا تكسر عظامها ورأسها\". وانظر: \"المحلى\" ٧/ ٥٢٩.\n(^٤) انظر: \"المجموع\" ٨/ ٤١٠.\n(^٥) في الأصل: عند، والمثبت هو الصواب، كما في \"النوادر\"، و\"المنتقى\".\n(^٦) كذا في الأصل، وفي \"النوادر\"، و\"المنتقى\": طعامها.\n(^٧) كذا في الأصل، وفي \"المنتقى\": يغرف.\n(^٨) انظر: \"النوادر والزيادات\" ٤/ ٣٣٣، \"المنتقى\" ٣/ ١٠٤.","vol":"26","page":290},{"text":"وقال مالك في \"المبسوط\": عققت عن ولدي وذبحت ما أريد أن أدعو إليه إخواني وغيرهم وهيأت طعامهم، ثم ذبحت ضحًى شاة العقيقة فأهديت منها للجيران وأَكَلَ منها أهل البيت، وأكلوا وأكلنا.\nقال مالك: من وجد سعة فأُحب له هذا، ومن لم يجد فليذبح عقيقة ثم يأكل ويطعم منها.\nوهذا مخالف لما سلف من التعليل من أن المنع من ذلك للفخر، وقول مالك أن سببها أن يطعم الناس منها في مواضعهم، لأنه نسك كالهدي والأضحية (^١)، فإن فضل منها شيء وأراد أن يدعو إليه من يخصه من جارٍ أو صديق، فلا بأس بذلك (^٢).\nوفروع الوليمة كثيرة، وفيما ذكرنا كفاية، فلنعد إلى ما نحن بصدده فنقول: ترجم البخاري:\n_________\n(^١) ورد بهامش الأصل: ينبغي أن يقول وإن كانت وليمة العقيقة.\n(^٢) نقله عن \"المبسوط\" الباجي في \"المنتقى\" ٣/ ١٠٤، وأسند التعليل لابن القاسم.","vol":"26","page":291},{"text":"<span data-type='title' id=toc-3344>١ - باب تَسْمِيَةِ الْمَوْلُودِ غَدَاةَ يُولَدُ، لِمَنْ لَمْ يَعُقَّ وَتَحْنِيكِهِ</span>\n٥٤٦٧ - حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: حَدَّثَنِي بُرَيْدٌ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: وُلِدَ لِي غُلَامٌ، فَأَتَيْتُ بِهِ النَّبِيَّ - ﷺ -، فَسَمَّاهُ إِبْرَاهِيمَ، فَحَنَّكَهُ بِتَمْرَةٍ، وَدَعَا لَهُ بِالْبَرَكَةِ وَدَفَعَهُ إِلَيَّ. وَكَانَ أَكْبَرَ وَلَدِ أَبِي مُوسَى. [انظر: ٦١٩٨ -\nمسلم: ٢١٤٥ - فتح: ٩/ ٥٨٧].\n\n٥٤٦٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: أُتِيَ النَّبِيُّ - ﷺ - بِصَبِيٍّ يُحَنِّكُهُ، فَبَالَ عَلَيْهِ، فَأَتْبَعَهُ الْمَاءَ. [انظر:٢٢٢ - مسلم:\n\n٢٨٦ - فتح: ٩/ ٥٨٧].\n\n٥٤٦٩ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ - ﵄ - أَنَّهَا حَمَلَتْ بِعَبْدِ اللهِ بْنِ الزُّبَيْرِ بِمَكَّةَ، قَالَتْ: فَخَرَجْتُ وَأَنَا مُتِمٌّ، فَأَتَيْتُ الْمَدِينَةَ، فَنَزَلْتُ قُبَاءً، فَوَلَدْتُ بِقُبَاءٍ، ثُمَّ أَتَيْتُ بِهِ رَسُولَ اللهِ - ﷺ - فَوَضَعْتُهُ فِي حَجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ فَمَضَغَهَا، ثُمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ شَيْءٍ دَخَلَ جَوْفَهُ رِيقُ رَسُولِ اللهِ - ﷺ -، ثُمَّ حَنَّكَهُ بِالتَّمْرَةِ، ثُمَّ دَعَا لَهُ فَبَرَّكَ عَلَيْهِ، وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الإِسْلَامِ، فَفَرِحُوا بِهِ فَرَحًا شَدِيدًا؛ لأَنَّهُمْ قِيلَ لَهُمْ: إِنَّ الْيَهُودَ قَدْ سَحَرَتْكُمْ فَلَا يُولَدُ لَكُمْ. [انظر: ٣٩٠٩ - مسلم: ٢١٤٦ - فتح: ٩/ ٥٨٧].\n\n٥٤٧٠ - حَدَّثَنَا مَطَرُ بْنُ الْفَضْلِ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ عَوْنٍ، عَنْ أَنَسِ بْنِ سِيرِينَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَانَ ابْنٌ لأَبِي طَلْحَةَ يَشْتَكِي، فَخَرَجَ أَبُو طَلْحَةَ، فَقُبِضَ الصَّبِيُّ، فَلَمَّا رَجَعَ أَبُو طَلْحَةَ قَالَ: مَا فَعَلَ ابْنِي؟ قَالَتْ أُمُّ سُلَيْمٍ: هُوَ أَسْكَنُ مَا كَانَ. فَقَرَّبَتْ إِلَيْهِ الْعَشَاءَ فَتَعَشَّى، ثُمَّ أَصَابَ مِنْهَا، فَلَمَّا فَرَغَ قَالَتْ: وَارِ الصَّبِيَّ. فَلَمَّا أَصْبَحَ أَبُو طَلْحَةَ أَتَى رَسُولَ اللهِ - ﷺ - فَأَخْبَرَهُ، فَقَالَ: «أَعْرَسْتُمُ اللَّيْلَةَ؟». قَالَ: نَعَمْ. قَالَ: «اللَّهُمَّ بَارِكْ لَهُمَا». فَوَلَدَتْ غُلَامًا، قَالَ لِي أَبُو طَلْحَةَ: احْفَظْهُ حَتَّى تَأْتِيَ بِهِ النَّبِيَّ - ﷺ -. فَأَتَى بِهِ النَّبِيَّ - ﷺ - وَأَرْسَلَتْ مَعَهُ بِتَمَرَاتٍ، فَأَخَذَهُ","vol":"26","page":292},{"text":"النَّبِيُّ - ﷺ - فَقَالَ: «أَمَعَهُ شَيْءٌ؟». قَالُوا: نَعَمْ، تَمَرَاتٌ. فَأَخَذَهَا النَّبِيُّ - ﷺ - فَمَضَغَهَا، ثُمَّ أَخَذَ مِنْ فِيهِ فَجَعَلَهَا فِي فِي الصَّبِيِّ، وَحَنَّكَهُ بِهِ، وَسَمَّاهُ عَبْدَ اللهِ. [انظر: ١٣٠١، ١٥٠٢ - مسلم: ٢١٤٤ - فتح: ٩/ ٥٨٧].\nحَدَّثَنَا مُحَمَّدُ بْنُ المثَنَّى، حَدَّثَنَا ابن أَبي عَدِيٍّ، عَنِ ابن عَوْنٍ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ. وَسَاقَ الَحدِيثَ.\nوذكر فيه أحاديث:\nأحدها:\nعن أبي موسى - ﵁ - قَالَ: وُلِدَ لِي غُلَامٌ، فَأَتَيْتُ النَّبِيَّ - ﷺ -، فَسَمَّاهُ إِبْرَاهِيمَ، فَحَنَّكَهُ بِتَمْرَةٍ، وَدَعَا لَهُ بِالْبَرَكَةِ وَدَفَعَهُ إِلَيَّ. وَكَانَ أَكْبَرَ وَلَدِ أَبِي مُوسَى.\nوسيأتي في الأدب (^١)، وأخرجه مسلم أيضًا (^٢).\nثانيها: حديث عائشة - ﵂ -: أُتِيَ النَّبِيُّ - ﷺ - بصَبِيٍّ يُحَنِّكُهُ، فَبَالَ عَلَيْهِ، فَأَتْبَعَهُ المَاءَ. ويأتي في الأدب أيضًا (^٣).\nثالثها: حديث أسماء - ﵂ - أَنَّهَا حَمَلَتْ بِعَبْدِ اللهِ بْنِ الزُّبَيْرِ بِمَكَّةَ، قَالَتْ: فَخَرَجتْ وَأَنَا مُتِمٌّ، فَأَتَيْتُ المَدِينَةَ، فَنَزَلْتُ بقُبَاء، فَوَلَدْتُ بِقُبَاءٍ، ثُمَّ أَتَيْتُ بِهِ رَسُولَ اللهِ - ﷺ - فوضعه فِي حَجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ فَمَضغَهَا، ثُمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ شَيءٍ دَخَلَ جَوْفَهُ رِيقُ رَسُولِ اللهِ - ﷺ -، ثُمَّ حَنَّكَهُ بِالتَّمْرَةِ، ثُمَّ دَعَا لَهُ وبَرَّكَ عَلَيْهِ، وَكَانَ أَوَّلَ مَوْلُودٍ وُلدَ فِي الإِسْلَامِ، فَفَرِحُوا بِهِ فَرَحًا شَدِيدًا؛ لأَنَّهُمْ قِيلَ لَهُمْ: إِنَّ اليَهُودَ قَدْ سَحَرَتْكُمْ فَلَا يُولَدُ لَكُمْ.\n_________\n(^١) سيأتي برقم (٦١٩٨)، باب: من سمى بأسماء الأنبياء.\n(^٢) مسلم (٢١٤٥) كتاب: الآداب، باب: استحباب تحنيك المولود عند ولادته.\n(^٣) سيأتي برقم (٦٠٠٢)، باب: وضع الصبي في الحجر.","vol":"26","page":293},{"text":"سلف في الهجرة وأخرجه مسلم أيضًا (^١).\nرابعها: حديث أنس بن مالك - ﵁ -: كَانَ ابن لأَبِي طَلْحَةَ يَشْتَكِي، فَخَرَجَ أَبُو طَلْحَةَ، فَقُبِضَ الصَّبِيُّ .. الحديث. وفيه: وَحَنَّكَهُ، وَسَمَّاهُ عَبْدَ اللهِ.\nحَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، ثَنَا ابن أَبِي عَدِيٍّ -وهو: محمد بن إبراهيم- عَنِ ابن عَوْنٍ وهو: عبد الله بن عون، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ. وَسَاقَ الحَدِيثَ.\nوسلف في الجنائز (^٢)، وأخرجه مسلم في الاستئذان (^٣).\nوالترجمة مشتملة على تسمية المولود وتحنيكه، فأما تسميته فمستحبة عندنا في يوم سابعه، وأما التحنيك فساعة يولد.\nوتقييد البخاري أنه يسمى غداة يولد لمن لم يعق غريب، نعم حكاه ابن التين عن مذهب مالك، وحمله الخطابي على أن التسمية إنما تكون يوم السابع عند مالك، قال: وذهب كثير من الناس إلى أنه يجوز تسميته قبل ذلك (^٤).\nوقال محمد بن سيرين وقتادة والأوزاعي: إذا ولد وقد تم خلقه سمي في الوقت إن شاء.\n_________\n(^١) سلف برقم (٣٩٠٩) كتاب: مناقب الأنصار، باب هجرة النبي - ﷺ - وأصحابه إلى المدينة، ورواه مسلم (٢١٤٦) كتاب الآداب، باب استحباب تحنيك المولود عند ولادته.\n(^٢) سلف برقم (١٣٠١) باب: من لم يظهر حزنه عند المصيبة.\n(^٣) مسلم برقم (٢١٤٤) كتاب: الآداب، باب: استحباب تحنيك المولود.\n(^٤) \"أعلام الحديث\" ٣/ ٢٠٥٨.","vol":"26","page":294},{"text":"وقد يحتج له بحديث: \"ولد لي الليلة غلام فسميته باسم أبي إبراهيم\" (^١).\nقال مالك: وإن لم يستهل لم يسم (^٢).\nقال المهلب: وتسمية المولود حين يولد وبعد ذلك بليلة وليلتين وما شاء إذا لم ينو الأب العقيقة عند يوم سابعه جائز، وإن أراد أن ينسك عنه فالسنة أن يؤخر تسميته إلى يوم النسك وهو السابع؛ لحديث الحسن عن سمرة السالف.\nوتحنيكه بالتمر تفاؤلًا له بالإيمان كأنها ثمرة الشجرة التي شبهها الله بالمؤمن وبحلاوتها أيضًا.\nوفيه: أنه حسن أن يُقصد بالمولود أهل الفضل والعلماء والأئمة الصالحون، ويحنكونهم بالتمر وشبهه، ويتبرك بتسميتهم إياهم، غير أنه ليس لريق أحد في البركة كريقه - ﵇ -، فمن وصل إلى جوفه من ريقه فقد أسعده الله وبارك فيه؛ ألا ترى بركة عبد الله بن الزبير وما حازه من الفضائل، فإنه كان قارئًا للقرآن، عفيفًا في الإسلام، وكذلك كان عبد الله بن أبي طلحة من أهل الفضل والتقدم في الخير؛ ببركة تحنيكه - ﵇ - له.\nوقد سلف في الجنائز الكلام في حديث أسماء (^٣).\nوأما خوفهم أن اليهود سحرتهم، فإن ذلك لصحة السحر عندهم، وخشية أن يفعل ذلك من لا يتقي الله من الكفار -كما سحر لبيد بن\n_________\n(^١) رواه مسلم (٢٣١٥) كتاب: الفضائل، باب: رحمته - ﷺ - الصبيان والعيال.\n(^٢) \"التمهيد\" ٤/ ٣٢٠.\n(^٣) سلف برقم (١٣٠١) باب: من لم يظهر حزنه عند المصيبة.","vol":"26","page":295},{"text":"الأعصم رسول الله - ﷺ - فلما ولد عبد الله بن الزبير أمنوا ذلك وفرحوا.\nوقولها: (وأنا متم). قال صاحب \"الأفعال\" (^١): أتمت كل حامل: حان أن تضع (^٢).\nوقال الداودي: أي: قرب الولادة.\nوقال ابن فارس: المتم: الحبلى (^٣). فكانت ولادته في السنة الثانية من الهجرة.\nوقوله: (كان أول مولود ولد في الإسلام) يريد: بالمدينة من المهاجرين.\nوظاهر حديث أبي طلحة أن التسمية كانت بعد التحنيك.\n_________\n(^١) \"الأفعال\" ص ١٣٤.\n(^٢) \"شرح ابن بطال\" ٥/ ٣٧٣.\n(^٣) \"المجمل\" ١/ ١٤٤.","vol":"26","page":296},{"text":"<span data-type='title' id=toc-3345>٢ - باب إِمَاطَةِ الأَذَى عَنِ الصَّبِيِّ فِي الْعَقِيقَةِ</span>\n٥٤٧١ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ سَلْمَانَ بْنِ عَامِرٍ قَالَ: مَعَ الْغُلَامِ عَقِيقَةٌ. وَقَالَ حَجَّاجٌ: حَدَّثَنَا حَمَّادٌ، أَخْبَرَنَا أَيُّوبُ وَقَتَادَةُ وَهِشَامٌ وَحَبِيبٌ، عَنِ ابْنِ سِيرِينَ، عَنْ سَلْمَانَ، عَنِ النَّبِيِّ - ﷺ -.\nوَقَالَ غَيْرُ وَاحِدٍ، عَنْ عَاصِمٍ وَهِشَامٍ، عَنْ حَفْصَةَ بِنْتِ سِيرِينَ، عَنِ الرَّبَابِ، عَنْ سَلْمَانَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ يَزِيدُ بْنُ إِبْرَاهِيمَ، عَنِ ابْنِ سِيرِينَ، عَنْ سَلْمَانَ قَوْلَهُ. [٥٤٧٢ - فتح ٩/ ٥٩٠].\n\n٥٤٧٢ - وَقَالَ أَصْبَغُ: أَخْبَرَنِي ابْنُ وَهْبٍ، عَنْ جَرِيرِ بْنِ حَازِمٍ، عَنْ أَيُّوبَ السَّخْتِيَانِيِّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، حَدَّثَنَا سَلْمَانُ بْنُ عَامِرٍ الضَّبِّيُّ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَعَ الْغُلَامِ عَقِيقَةٌ، فَأَهْرِيقُوا عَنْهُ دَمًا، وَأَمِيطُوا عَنْهُ الأَذَى». [انظر: ٥٤٧١ - فتح ٩/ ٥٩٠].\nحَدَّثَنِي عبد اللهِ بْنُ أبي الأسوَدِ، حَدَّثَنَا فرَيْشُ بْن أَنَسٍ، عَنْ حَبِيبِ بْنِ الشَّهِيدِ قَالَ: أَمَرَنِي ابن سِيرِينَ أَنْ أَسْأَلَ الَحسَنَ مِمَّنْ سمِعَ حَدِيثَ العَقِيقَةِ فَسَأَلْتُهُ، فَقَالَ: مِنْ سَمُرَةَ بْنِ جُنْدَبٍ.\nذكر فيه حديث سلمان وقد أسلفته.\nثم ساق حديث الحسن في العقيقة وقد أسلفته.\nوإماطة الأذى عن الصبي هو حلق الشعر الذي على رأسه، وقد أسلفنا أن العقيقة أصلها الشعر الذي يكون على رأس الصبي.\nوتسمية الشاة بذلك؛ لأنه يحلق رأسه عند ذبحها، فسميت باسم ذلك الشعر كما سموا النجو عذرة، وإنما العذرة فناء الدار؛ لأنهم كانوا يلقون ذلك في أفنيتهم، وكما في تسمية الحدث بالغائط، وإنما هو المكان المطمئن من الأرض، كانوا يتناوبونه للحاجة، وذلك كثير في كلام العرب أن ينقلوا اسم الشيء إلى ما صاحبه إذا كثرت صحبته له.","vol":"26","page":297},{"text":"ومعني \"أميطوا\": أزيلوا وأنقوا، قال الكسائي: مطت عنه الأذى وأمطت: نحيت، وكذلك مطت غيري وأمطته. وأنكر ذلك الأصمعي وقال: مطت أنا، وأمطت غيري.\nقال المهلب: ومعنى الأمر بإماطة الأذى عنه وإراقة الدم يوم سابعه: (تنسكه) (^١) لله تعالى؛ ليبارك فيه؛ ويطهر بذلك، وليس ذلك على الحتم لما تقدم من تسميته - ﵇ - لابن أبي طلحة وابن الزبير، وتحنيكه لهما قبل الأسبوع (^٢).\nوروى مالك في \"الموطأ\" أن فاطمة بنت رسول الله - ﷺ - ﵂ وزنت شعر حسن وحسين وتصدقت بزنته فضه (^٣).\nقال أصحابنا (^٤): فيستحب ذلك وإلا فبذهب. وكذا نص عليه في \"شرح الرسالة\".\nفصل:\nقوله: (\"أميطوا عنه الأذى\") رد لقول الحسن البصري وقتادة أن\n_________\n(^١) كذا في الأصول، وفي \"ابن بطال\": نسيكة.\n(^٢) \"شرح ابن بطال\" ٥/ ٣٧٥.\n(^٣) \"الموطأ\" ص ٣١٠.\n(^٤) لا يقصد المؤلف بذلك السادة الشافعية، ولكن السادة المالكية، فالقول ليس من قوله، لكن نقله من شروح المالكية، ويدل عليه: نقله بعد ذلك: كذا نص عليه في \"شرح الرسالة\" أي: رسالة ابن أبي زيد القيرواني في المذهب المالكي، والشرح المذكور: هو شرح القاضي أبو محمد عبد الوهاب بن علي بن نصر البغدادي، شرح الرسالة في نحو ألف ورقة منصوري، وبيعت أول نسخة من هذا الشرح بمائة مثقال ذهبًا.\nكذلك: أن المشهور عند الشافعية أن يتصدق بوزن شعره ذهبًا. قال النووي: قال أصحابنا: ويستحب أن يتصدق بوزن شعره ذهبًا، فإن لم يفعل ففضة. انظر: \"روضة الطالبين\" ٣/ ٢٣٢، \"المجموع\" ٨/ ٤١٣ - ٤١٤","vol":"26","page":298},{"text":"الصبي تطلى رأسه بدم العقيقة؛ لأن الدم من أكبر الأذى، فغير جائز أن ينجس رأس الصبي بدم.\nفصل:\nعند الحسن التسمية تكون بعد الذبح، وهو قول مالك وأحمد وإسحاق (^١)، قال مالك: فإن جاوز السابع لم يعق عنه ولا يعق عن كبير.\nوروى عنه ابن وهب أنه إن لم يعق يوم السابع عق عنه في السابع الثاني، وهو قول عطاء.\nوعن عائشة - ﵂ -: إن لم يعق عنه في السابع الثاني ففي الثالث، وهو قول ابن وهب وإسحاق (^٢)، وقد سلف ذلك.\nفصل:\nقوله - ﵇ -: (\"مع الغلام عقيقة\") فيه حجة لقول مالك أنه لا يعق عن الكبير، وعليه أئمة الفتوى بالأمصار، كما ذكره ابن بطال (^٣).\nفصل:\nروى أيوب، عن عكرمة، عن ابن عباس - ﵄ - أنه - ﵇ - عق عن الحسن والحسين بكبش كبش عن كل واحد منهما (^٤)، وروت حفصة بنت عبد الرحمن، عن عائشة - ﵂ -: أمرنا رسول الله - ﷺ - أن نعق عن الغلام بشاتين وعن الجارية بشاة (^٥)، وبه قال مكحول، وقد سلف ذلك.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٣/ ٣٣٤، \"الكافي \"لابن عبد البر ص ١٧٧، \"المغنى\" ١٣/ ٣٩٧.\n(^٢) انظر: \"الاستذكار\" ١٥/ ٣٧٢، ٣٧٤ - ٣٧٥.\n(^٣) \"شرح ابن بطال\" ٥/ ٣٧٥.\n(^٤) رواه أبو داود (٢٨٤١).\n(^٥) رواه الترمذي (١٥١٣)، وابن ماجه (٣١٦٣) وقال الترمذي: حسن صحيح.","vol":"26","page":299},{"text":"قال الطبري: وكلاهما صحيح، والعمل بأيِّ ذلك شاء العامل فعل؛ لأنه - ﵇ - لما صح عنه عقه عن الحسن والحسين بشاة شاة عن كل واحد منهما، ولم يأتنا خبر أن ذلك خاص لهما، علم أن أمره بالعق عن الغلام بشاتين إنما هو أمر ندب لا إيجاب، وأن لأمته الخيار في أي ذلك شاءوا. قال: والدليل على أنها غير واجبة ترك الشارع لها بيان من يجب ذلك عليه في المولود: هل هو الأب أو المولود أو إمام المسلمين؟ ولو كان ذلك فرضًا لبين - ﵇ - من يلزمه ذلك، فمن عق عنه من والدٍ أو غيره كان بذلك محسنًا؛ ألا ترى أن الشارع عق عن الحسن والحسين دون أبيهما، ولو وجب ذلك على والد المولود لما أجزأ عن عقه - ﵇ - عن أبيه، كما أن عليًّا - ﵁ - لو لزمه هدي من جزاء أو نذر لم يجزه إهداء مُهْدٍ عنه إلا بأمره.\nوفي عقه - ﵇ - عنهما من غير مسألة عليٍّ إياه ذلك الدليل الواضح على أنها لم تجب [على] (^١) عليٍّ، وإذا لم تجب عليه فهي أبعد من وجوبها على فاطمة - ﵂ - ولا نعلم أحدًا من الأئمة أوجبها إلا الحسن البصري، وقد أبطل وجوبها (^٢) بقوله: إن الأضحى تجزئ منها؛ لأن الأضحى نسك غير العقيقة، ولما أجزأت منها لكان الأضحى يجزئ من فدية حلق الرأس للمحرم، ومن هدي واجب عليه.\nوفي الإجماع أن الأضحى لا يجزئ في ذلك [الدليل] (^٣) الواضح\n_________\n(^١) زيادة يقتضيها السياق، والمثبت من \"شرح ابن بطال\".\n(^٢) في الأصل: وجوبها على فاطمة، وهو خطأ منشأه انتقال بصر الناسخ إلى السطر السابق لهذا السطر.\n(^٣) زيادة يقتضيها السياق، والمثبت من \"شرح ابن بطال\".","vol":"26","page":300},{"text":"أنها لا تجزئ من العقيقة، وهي سنة (^١).\nفصل:\nالرباب في حديث سلمان قيل: إنه اسم امرأته، ذكره ابن التين. قال الزجاج: الرباب -بالفتح- سحاب أبيض، ويقال: إنه السحاب الذي نراه كأنه دون السحاب، قد يكون أسود، وقد يكون أبيض، الواحدة: ربابة، وبه سميت المرأة الرباب.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٧٦ - ٣٧٧.","vol":"26","page":301},{"text":"<span data-type='title' id=toc-3346>٣ - باب الْفَرَعِ</span>\n٥٤٧٣ - حَدَّثَنَا عَبْدَانُ، حَدَّثَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، أَخْبَرَنَا الزُّهْرِيُّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا فَرَعَ وَلَا عَتِيرَةَ».\nوَالْفَرَعُ: أَوَّلُ النِّتَاجِ، كَانُوا يَذْبَحُونَهُ لَطِوَاغِيتِهِمْ، وَالْعَتِيرَةُ فِي رَجَبٍ. [انظر: ٥٤٧٤ - مسلم: ١٩٧٦ - فتح: ٩/ ٥٩٦].\nذكر فيه من حديث معمر: عن الزُّهْرِيِّ، عَنِ ابن المُسيِّبِ، عَنْ أَبِي هُرَيْرَةَ، - ﵁ -، عَنِ النَّبِيِّ - ﷺقَالَ: \"لَا فَرَعَ وَلَا عَتِيرَةَ\".\nوَالْفرع: أَوَّلُ النِّتَاجِ، كَانُوا يَذْبَحُونَهُ لِطَوَاغِيتِهِمْ، وَالْعَتِيرَةُ فِي رَجَبٍ. هذا الحديث أخرجه أبو داود والترمذي، وقال: حسن صحيح (^١).\n_________\n(^١) أبو داود (٢٨٣١)، الترمذي (١٥١٢).","vol":"26","page":302},{"text":"<span data-type='title' id=toc-3347>٤ - باب الْعَتِيرَةِ</span>\n٥٤٧٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: الزُّهْرِيُّ حَدَّثَنَا عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا فَرَعَ وَلَا عَتِيرَةَ». قَالَ: وَالْفَرَعَ: أَوَّلُ نِتَاجٍ كَانَ يُنْتَجُ لَهُمْ، كَانُوا يَذْبَحُونَهُ لِطَوَاغِيتِهِمْ (^١)، وَالْعَتِيرَةُ فِي رَجَبٍ. [انظر: ٥٤٧٤ - مسلم: ١٩٧٦ - فتح: ٩/ ٥٩٧].\nذكر فيه حديث سُفْيَانَ قَالَ: الزُّهْرِيُّ ثَنَا، عَنْ سعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا فَرَعَ وَلَا عَتِيرَةَ\". قَالَ: وَالْفرع: أَوَّلُ نِتَاجٍ كَانَ يُنْتَجُ لَهُمْ، كَانُوا يَذْبَحُونَهُ لِطَوَاغِيَتِهِمْ، وَالْعَتِيرَةُ فِي رجب ..\nهذا الحديث أخرجه مسلم وأبو داود والنسائي وابن ماجه (^٢).\nواختلف في سفيان هذا: ففي مسلم هو ابن عيينة.\nوقال النسائي -وذكره عنه ابن عساكر والمزي (^٣) - حدثنا ابن المثنى، عن أبي داود، عن شعبة قال: حدثت أبا إسحاق، عن معمر وسفيان بن حسين، عن الزهري قال أحدهما: \"لا فرع ولا عتيرة\".\nوقال الآخر: نهي عن الفرع والعتيرة (^٤). وفي كتاب الإسماعيلي: من حديث عمرو بن مرزوق عن شعبة.\nكما ذكرناه من عند النسائي، وخالف ذلك الطرقي، فذكره كذلك وأبدل ابن حسين بابن عيينة، والله أعلم.\n_________\n(^١) هكذا هنا الياء مفتوحة، وفي الحديث السابق: ساكنة.\n(^٢) مسلم (١٩٧٦) كتاب: الأضاحي، باب: الفرع والعتيرة، أبو داود (٢٨٣١)، النسائي ٧/ ١٦٧، ابن ماجه (٣١٦٨).\n(^٣) \"تحفة الأشراف\" (١٣١٢٧).\n(^٤) \"السنن الكبرى\" (٤٥٤٩).","vol":"26","page":303},{"text":"وذكر أبو قرة موسى بن طارق في \"سننه\": أن تفسير العتيرة والفرع من كلام الزهري.\nوفي الباب عن ابن عمر - ﵄ - أخرجه ابن ماجه بإسناد جيد: \"لا فرع ولا عتيرة\".\nقال أبو عبد الله: هذا من فرائد ابن أبي عمر العدني (^١).\nزاد الطحاوي في \"شرح الآثار\": \"في الإسلام\" (^٢)، وقد جاء ما يشعر بالإذن فيها: روى عبد الرزاق عن ابن جريج: ثنا ابن خُثيم، عن يوسف بن ماهك، عن حفصة بنت عبد الرحمن بن أبي بكر، عن عائشة - ﵂ -: أمر رسول الله - ﷺ - بالفرع من كل خمسين واحدة (^٣).\nرواه أبو داود من حديث حماد عن عبد الله بن عثمان بن خُثيم بلفظ: من كل خمسين شاة شاة (^٤).\nوقال ابن المنذر: حديث عائشة صحيح (^٥).\nولأبي داود من حديث عمرو بن شعيب، عن أبيه، عن جده: سُئل رسول الله - ﷺ - عن الفرع قال: \"الفرع حق، وإن تتركوه حتى يكون بكرًا أو ابن مخاض أو ابن لبون فتعطيه أرملة أو تحمل عليه في سبيل الله خير من أن تذبحه فيلزق لحمه بوبره وتكفأ إناءك وتوله ناقتك\" (^٦).\n_________\n(^١) ابن ماجه (٣١٦٩).\n(^٢) \"شرح مشكل الآثار\" ٣/ ٨٦ (١٠٦٢).\n(^٣) عبد الرزاق ٤/ ٣٤٠ (٧٩٩٧).\n(^٤) أبو داود (٢٨٣٣).\n(^٥) انظر: \"المجموع\" ٨/ ٤٢٦.\n(^٦) أبو داود (٢٨٤٢).","vol":"26","page":304},{"text":"وللترمذي من حديث مخنف: سمع - ﵇ - بعرفة يقول: \"يا أيها الناس، إن على كل أهل بيت في كل عام أضحية وعتيرة\"، ثم قال: حسن غريب، لا نعرفه إلا من هذا الوجه من حديث ابن عون (^١).\nوقال الخطابي: هو ضعيف المخرج؛ لأن راويه عن مخنف أبا رملة، وهو مجهول (^٢).\nورواه الطبراني من حديث عبد الرزاق عن عبد الكريم، عن حبيب بن مخنف، عن أبيه (^٣). فَزَالَ تفرد ابن عون، وذهب أبو رملة، وللنسائي وابن حبان في \"صحيحه\" من حديث أبي رزين لقيط بن عامر قال: قلت: يا رسول الله، إنا كنا نذبح ذبائح في الجاهلية في رجب فنأكل ونطعم من جاءنا. فقال - ﵇ -: \"لا بأس به\" قال وكيع بن عدس الراوي عنه: فلا أدعه (^٤).\nوللنسائي بإسناد جيد من حديث الحارث بن عمرو الباهلي أنه لقي رسول الله - ﷺ - في حجة الوداع، وقال له رجل: يا رسول الله، الفرائع والعتائر؟ فقال: \"من شاء فرع، ومن شاء لم يفرع، ومن شاء عتر، ومن شاء لم يعتر\" (^٥).\nولأبي داود عن نبيشة -وقال ابن المنذر: هو ثابت- نادى رجل: يا رسول الله، إنا كنا نعتر عتيرة في الجاهلية في رجب، فما تأمرنا؟ قال: \"اذبحوا لله في أي شهر كان\"، قال: إنا كنا لنفرع فرعًا في\n_________\n(^١) الترمذي (١٥١٨).\n(^٢) \"معالم السنن\" ٢/ ١٩٥.\n(^٣) \"المعجم الكبير\" ٢٠/ ٣١١.\n(^٤) \"المجتبى\" ٧/ ١٧١، ابن حبان (٥٨٩١).\n(^٥) \"المجتبى\" ٧/ ١٦٨ - ١٦٩.","vol":"26","page":305},{"text":"الجاهلية، فما تأمرنا؟ قال: \"في كل سائمة فرع تغذوه ماشيتك، حتى إذا استحل للحجيج ذبحته فتصدقت بلحمه\".\nقال أبو قلابة: السائمة مائة (^١).\nإذا تقرر ذلك:\nفالفرع -كما قال أبو عمرو- وكذا الفرعة: بنصب الراء: أول ولد تلده الناقة، كانوا يذبحونه في الجاهلية لآلهتهم (^٢).\nزاد غيره: ثم يأكلوه (^٣) ويلقون جلده على الشجر، فنهوا عنها، وقال ابن فارس: هو أول النتاج من الإبل والغنم (^٤)، وقال الفراء وغيره: هو نتاج الإبل.\nقال أبو عبيد: وأما العتيرة: وهي الرجبية، كان أهل الجاهلية إذا غلب أحدهم أمر، نذر إن ظفر به أن يذبح من غنمه في رجب كذا وكذا، فنسخ ذلك بعد (^٥).\nقال ابن فارس: كان الصنم المذبوح له عتيرًا (^٦). يريد: فلذلك سميت عتيرة.\nوقال الفراء: وسميت عتيرة؛ لما يُفعل من الذبح، وهو العتر، فهي فعيلة بمعنى مفعولة.\nوكان ابن سيرين من بين سائر العلماء، يذبح العتيرة في رجب (^٧)،\n_________\n(^١) أبو داود (٢٨٣٠).\n(^٢) انظر: \"غريب الحديث\" ١/ ١٢٠.\n(^٣) ورد بهامش الأصل: الجادة يأكلونه.\n(^٤) \"مجمل اللغة\" ٢/ ٧١٧.\n(^٥) \"غريب الحديث\" ١/ ١٢١.\n(^٦) \"مجمل اللغة\" ٢/ ٦٤٥. وفيه: الصنم المذبوح له عِتْرًا.\n(^٧) رواه عبد الرزاق ٤/ ٣٤١ (٧٩٩٩).","vol":"26","page":306},{"text":"أي: في العشر الأول منه، وكان يروي فيها شيئًا لا يصح، وأظنه حديث ابن عون، عن أبي رملة، عن مخنف بن سليم مرفوعًا، وقد سلف.\nقال ابن بطال: ولا حجة فيه؛ لضعفه، ولو صح لكان حديث أبي هريرة ناسخًا، والعلماء مجمعون على القول بحديث أبي هريرة (^١).\nقلت: قد أسلفنا أن وكيع بن عدس كان يفعلها.\nوفي \"الآثار\" للطحاوي: وكان ابن عون يعتر (^٢).\nوقال الشافعي: الفرع شيء كان أهل الجاهلية يطلبون به البركة في أموالهم، فكان أحدهم يذبح بكر ناقته أو شاته، فلا يغذوه رجاء البركة فيما يأتي بعده، فسألوا رسول الله - ﷺ - فقال: \"فرعوا إن شئتم\" أي: اذبحوا إن شئتم، وكانوا يسألونه عما يصنعون في الجاهلية خوفًا أن يكره في الإسلام، فأعلمهم أن لا كراهة عليهم فيه، وأمرهم استحبابًا أن يغذوه ثم يحمل عليه في سبيل الله. قال: وقوله: \"والفرع حق\" معناه: ليس (بباطل) (^٣)، وهو كلام عربي خرج على جواب السائل.\nوقوله: \"لا فرع ولا عتيرة\" أي: لا فرع واجب، ولا عتيرة واجبة. قال: والحديث الآخر يدل على هذا المعنى، فإنه أباح الفرع واختار أن يعطيه أرملة أو يحمل عليه في سبيل الله (^٤).\nوالصحيح عند أصحابنا -كما قال النووي وهو نص الشافعي- استحباب الفرع والعتيرة.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٧٨.\n(^٢) \"شرح مشكل الآثار\" ٣/ ٨٥.\n(^٣) في الأصل: بطائل، والمثبت هو الصواب كما في \"المعرفة\".\n(^٤) \"معرفة السنن\" ١٤/ ٧٤ - ٧٥.","vol":"26","page":307},{"text":"وأجابوا عن قوله: \"لا فرع ولا عتيرة\" بثلاثة أجوبة:\nأحدها: ما تقدم عن الشافعي.\nثانيها: المراد: نفي ما كانوا يذبحونه لأصنامهم.\nثالثها: أنهما ليسا كالأضحية في الاستحباب وفي إراقة الدم، فأما تفرقة اللحم على المساكين فبِرّ وصدقة، وقد نص الشافعي في \"سنن حرملة\" أنهما إن تيسرتا كل شهر كان حسنًا.\nوادعى عياض أن جماهير العلماء على نسخ الأمر بهما (^١).\nقال الحازمي: ذهب قوم إلى أن هذِه الآثار منسوخة، وتمسكوا في ذلك بحديث أبي هريرة.\nوقال ابن المنذر: معلوم أن النهي لا يكون إلا عن شيء قد كان يفعل، ولا نعلم أن أحدًا من أهل العلم يقول أنه - ﵇ - كان نهاهم عنهما ثم أذن فيهما.\nوفي إجماع عوام علماء الأمصار أن استعمالهما ذلك موقوف على الأمر بهما، مع ثبوت النهي عن ذلك بيان لما قلناه (^٢).\nوأما الفرع فذكر أبو عبيد أنه بفتح الراء، وكذلك الفرعة: هو أول ما تلده الناقة كما سلف، وقد أفرع القوم: إذا فعلت إبلهم ذلك (^٣)، وذكر شمر أن أبا مالك قال: كان الرجل إذا تمت إبله مائة قدم بكرًا فذبحه لصنمه، فذلك الفرع (^٤).\n_________\n(^١) \"المجموع\" ٨/ ٤٢٨. وانظر: \"إكمال المعلم\" ٦/ ٤٣٠.\n(^٢) \"الاعتبار\" للحازمي ص ١٢٢ - ١٢٣.\n(^٣) \"غريب الحديث\" ١/ ١٢٠ - ١٢١.\n(^٤) \"إكمال المعلم\" ٦/ ٤٢١.","vol":"26","page":308},{"text":"وروي عن رسول الله - ﷺ - قال: \"فرعوا إن شئتم، ولكن لا تذبحوا غراة (^١) حتى تكبر\" (^٢).\nوعند عياض: هو أول ما تنتج الناقة، يذبحونه لطواغيتهم (^٣)؛ ورجاء البركة في الأم وكثرة نسلها.\nوقيل: العتيرة: نذر كانوا ينذرونه إذا بلغ ملك أحدهم كذا، أن يذبح من كل عشرة منها شاة في رجب.\nوذكر الجاحظ في \"حيوانه\": أن منهم من يجعل عتائره من صيد الظباء (^٤).\n_________\n(^١) ورد في هامش الأصل: الغراة بالفتح والقصر: القطعة من الغِرَا، وهي لغة في الغراء، وفي الحديث: \"الفرع لا تذبحها وهي صغيرة لم يصلب لحمها فيلصق بعضها ببعض كالغراء\". الغراء بالمد والقصر: وهو الذي يُلصق به الأشياء ويتخذ من أطراف الجلود والسمك وهو معروف.\nقلت: انظر هذا الكلام في \"النهاية في غريب الحديث والأثر\" ٣/ ٣٦٤.\n(^٢) رواه عبد الرزاق ٤/ ٣٣٨ (٧٩٩١)، وابن أبي شيبة ٥/ ١١٩ (٢٤٢٩٧) من حديث إبراهيم بن ميسرة وابن طاوس عن أبيه أن النبي - ﷺ - سئل عن الفرع، فقال: \"أفرعوا إن شئتم وإن تدعوه حتى يبلغ فيحمل عليه في سبيل الله، أو تصل به قرابة خير من أن تذبحه … \". ورواه عبد الرزاق ٤/ ٣٣٨ (٧٩٩٢) والحاكم ٤/ ٢٣٦ من قول أبي هريرة في الفرعة: هي حق، ولا تذبحها وهي غراة من الغراء تلصق في يدك، ولكن أمكنها من اللبن …\nقال الحاكم: صحيح بهذا الإسناد اهـ.\nورواه عبد الرزاق أيضًا ٤/ ٣٣٧ (٧٩٨٩) عن عطاء قال: كان أهل الجاهلية يذبحون في الفرعة من كل خمسين واحدة، فلما كان الإسلام سئل النبي - ﷺ - عن ذلك فقال: \"إن شئتم فافعلوا\". ورواه أيضًا عبد الرزاق ٤/ ٣٣٩ (٧٩٩٤) عن مجاهد قال: سئل رسول الله - ﷺ - عن الفرعة فقال: \"أفرعوا إن شئتم\".\n(^٣) \"إكمال المعلم\" ٦/ ٤٢٩.\n(^٤) \"الحيوان\" ١/ ١٨.","vol":"26","page":309},{"text":"وقال الداودي: العتيرة مباحة، وكذلك الخرس: وهو طعام المولود، والعرس: طعام النكاح، والختان: الإعذار، والنقيعة: طعام القادم من سفره، وقيل: هو الطعام الذي يصنع للقبائل إذا قدموا على قوم ليصلحوا بينهم، والوكيرة: طعام يصنع للبناء، ذكره ابن فارس (^١)، وذكر ابن حبيب أن العتيرة: الطعام يصنع للميت، والنقيعة: طعام العرس، وقد تقدم أكثر من ذلك فراجعه (^٢)\n_________\n(^١) \"مجمل اللغة\" ٢/ ٩٣٥ - ٩٣٦، مادة (وكر).\n(^٢) ورد بهامش الأصل: آخر الثالث عشر من تجزئة المؤلف.","vol":"26","page":310},{"text":"٧٢\nالذبائح والصيد","vol":"26","page":311},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3348>٧٢ - الذَّبَائِحُ وَالصَّيْدُ</span>\nوَالتَّسْمِيَةِ عَلَى الصيْدِ (^١).\n\nوَ<span data-type='title' id=toc-3349>قَوْلُهُ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللهُ بِشَيْءٍ مِنَ الصَّيْدِ﴾ إلى قَوْلِهِ: ﴿عَذَابٌ أَلِيمٌ﴾ [المائدة: ٩٤]</span>. وَقَوْلُهُ جَلَّ ذِكْرُهُ: ﴿أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَى عَلَيْكُمْ﴾ إِلَى قَوْلِهِ: ﴿وَاخْشَوْنِ﴾ [المائدة: ١ - ٣] وَقَالَ ابن عَبَّاسٍ: العُقُودُ العُهُودُ، مَا أُحِلَّ وَحُرِّمَ ﴿إِلَّا مَا يُتْلَى عَلَيْكُمْ﴾ [المائدة: ١]\n_________\n(^١) وقع بأصل \"اليونينية\" كما هنا، وبهامشها باب التسمية على الصيد، وعليه رمز ابن عساكر الأصل.\nوقال الحافظ في \"الفتح\" ٩/ ٥٩٨:\nقوله (كتاب الذبائح والصيد) كذا لكريمة والأصيلي ورواية عن أبي ذر، وفي أخرى له ولأبي الوقت \"باب\" وسقط للنسفي، وثبتت له البسملة لاحقة، ولأبي الوقت سابقة. ثم قال: قوله (باب التسمية على الصيد) سقط (باب) لكريمة والأصيلي وأبي ذر، وثبت للباقين.","vol":"26","page":313},{"text":"الخِنْزِيرُ. ﴿يَجْرِمَنَّكُمْ﴾ [المائدة: ٢]: يَحْمِلَنَّكُمْ ﴿شَنَآنُ﴾ [المائدة: ٢]: عَدَاوَةُ ﴿وَالْمُنْخَنِقَةُ﴾ [المائدة: ٣]: تُخْنَقُ فَتَمُوتُ ﴿وَالْمَوْقُوذَةُ﴾ [المائدة: ٣]: تُضْرَبُ بِالْخَشَبِ يُوقِذُهَا أهلها فَتَمُوتُ ﴿وَالْمُتَرَدِّيَةُ﴾ [المائدة: ٣]: تَتَرَدى مِنَ الجَبَلِ ﴿وَالنَّطِيحَةُ﴾ [المائدة: ٣]: تُنْطَحُ الشَّاةُ، فَمَا أَدْرَكْتَهُ يَتَحَرَّكُ بِذَنَبِهِ أَوْ بِعَيْنِهِ فَاذْبَحْ وَكُلْ.\n\n٥٤٧٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ، عَنْ عَدِيِّ بْنِ حَاتِمٍ - ﵁ - قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - عَنْ صَيْدِ الْمِعْرَاضِ، قَالَ: «مَا أَصَابَ بِحَدِّهِ فَكُلْهُ، وَمَا أَصَابَ بِعَرْضِهِ فَهْوَ وَقِيذٌ». وَسَأَلْتُهُ عَنْ صَيْدِ الْكَلْبِ، فَقَالَ: «مَا أَمْسَكَ عَلَيْكَ فَكُلْ، فَإِنَّ أَخْذَ الْكَلْبِ ذَكَاةٌ، وَإِنْ وَجَدْتَ مَعَ كَلْبِكَ -أَوْ كِلَابِكَ- كَلْبًا غَيْرَهُ، فَخَشِيتَ أَنْ يَكُونَ أَخَذَهُ مَعَهُ -وَقَدْ قَتَلَهُ- فَلَا تَأْكُلْ، فَإِنَّمَا ذَكَرْتَ اسْمَ اللهِ عَلَى كَلْبِكَ وَلَمْ تَذْكُرْهُ عَلَى غَيْرِهِ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٥٩٩].\nثم ساق حديث عدي بن حاتم - ﵁ -: سَأَلْتُ النَّبِيَّ - ﷺ - عَنْ صَيْدِ المِعْرَاضِ، قَالَ: \"مَا أَصَابَ بِحَدِّهِ فَكُلهُ، وَمَا أَصَابَ بِعَرْضِهِ فَهْوَ وَقِيذٌ\". وَسَأَلْتُهُ عَنْ صَيْدِ الكَلْبِ، فَقَالَ: \"مَا أَمسَكَ عَلَيْكَ فَكُله، فَإِنَّ أَخْذَ الكَلْبِ ذَكاتُه، فإِنْ وَجَدْتَ مَعَ كَلبِكَ -أَوْ كلَابِكَ- كَلْبًا غَيْرَهُ، فَخَشِيتَ أَنْ يَكُونَ أَخَذَهُ مَعَهُ -وَقَد قَتَلَهُ- فَلَا تَأْكُلْ، فَإِنَّمَا ذَكَرْتَ اسْمَ اللهِ عَلَى كَلْبِكَ وَلَمْ تَذْكُرْ عَلَى غَيْرِهِ\".\nالشرح:\nهذا الحديث سلف في البيوع، ويأتي في التوحيد (^١)، وكرره هنا\n_________\n(^١) سلف برقم (٢٠٥٤) باب: تفسير المشبهات، وسيأتي برقم (٧٣٩٧) باب: السؤال بأسماء الله تعالى والاستعاذة بها.","vol":"26","page":314},{"text":"متنًا، وأخرجه باقي الجماعة (^١)، ولما ذكر مالك الآية الأولى قال: كل ما تناوله الإنسان بيده أو برمحه أو بشيء من سلاحه فأنفذه وبلغ مقاتله فهو صيد (^٢).\nقال مجاهد: والذي تناله الأيدي الفراخ والبيض، والذي تناله الرماح مما كان كبيرًا (^٣) فاستُدلَّ بهذِه الآية على إباحة الصيد، وعلى منعه.\nوالأنعام: الإبل والبقر والغنم، وقال قابوس بن أبي ظبيان: ذبحنا بقرة، فأخذ الغلمان من بطنها ولدا ضخمًا قد أشعر فشووه ثم أتوا به أبا ظبيان فقال: أنا (^٤) ابن عباس - ﵄ - أن هذا ﴿بَهِيمَةُ الْأَنْعَامِ﴾ (^٥). والأول أبين؛ لأن بعده ﴿إِلَّا مَا يُتْلَى عَلَيْكُمْ﴾ [المائدة: ١] وليس في الأجنة ما يستثنى، وقيل لها بهيمة؛ لأنها أبهمت عن التميز.\nوقوله: (﴿وَأَنْتُمْ حُرُمٌ﴾) أي: محرمون، وواحد حرم: حرام، والشعائر: الهدايا، أي: معلَّمة، وشعيرة: بمعنى مشعرة، وقال مجاهد: ﴿شَعَائِرَ اللهِ﴾: الصفا والمروة والحرم (^٦).\n_________\n(^١) مسلم (١٩٢٩) كتاب الصيد بالكلاب المعلمة، وأبو داود (٢٨٤٧)، والترمذي (١٤٦٥)، والنسائي ٧/ ١٨٠، وابن ماجه (٣٢١٥).\n(^٢) \"الموطأ\" ص ٣٠٤.\n(^٣) \"تفسير مجاهد\" ١/ ٢٠٣ - ٢٠٤، ورواه عنه الطبري في \"تفسيره\" ٥/ ٤٠ (١٢٥٤١).\n(^٤) أي: أخبرنا، مختصرة.\n(^٥) رواه سفيان الثوري في \"تفسيره\" ص ٩٩ (٢٣٢)، والطبري في \"تفسيره\" ٤/ ٣٨٩ (١٠٩٢٦) بنحوه.\n(^٦) \"تفسير مجاهد\" ١/ ١٨٣، ورواه عنه الطبري في \"تفسيره\" ٤/ ٣٩٣ (١٠٩٤٥) وفيهما جميعًا بدون ذكر: الحرم.","vol":"26","page":315},{"text":"فالمعنى على هذا: لا تحلوا الصيد في الحرم، والتقدير: لا تحلوا لأنفسكم شعائر الله، فمن قال: هي: البدن، فالآية عنده منسوخة، قال الشعبي: ليس في المائدة آية منسوخة إلا ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللهِ﴾ [المائدة: ٢] وقال قتادة: نسختها ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥] وكانوا منعوا من قتالهم في الشهر الحرام، وإذا كانوا آمين البيت الحرام (^١).\nوقوله: (﴿وَلَا الشَّهْرَ الْحَرَامَ﴾) هو رجب.\nوقوله: (﴿وَلَا الْهَدْيَ﴾) واحد الهدي: هدية مثل: تمرة وتمر،\nوقوله: (﴿وَلَا الْقَلَائِدَ﴾) قال الضحاك وعطاء: كانوا يأخذون من شجر الحرم، فلا يقربون إذا زوي عليهم (^٢).\nوقوله: (﴿يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ وَرِضْوَانًا﴾) قال مجاهد: الأجر والتجارة (^٣).\nوقوله: (﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾) أمرٌ بعد حظر وليس بحتم.\nوقول ابن عباس: (العقود ..) إلى آخره. أخرجه إسماعيل بن أبي زياد الشامي في \"تفسيره\" عنه، وقد فسر ﴿يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ﴾ [المائدة: ٢] على (العداوى) (^٤)، وقرأ الأعمش بضم الياء (^٥)، وتُقرأ (شنئان) بفتح النون وسكونها، وأنكر السكون من قال: لا يكون المصدر على فعلان.\n_________\n(^١) رواه عنهما الطبري ٤/ ٣٩٩ - ٤٠٠ (١٠٩٦٩، ١٠٩٧٠، ١٠٩٧٥، ١٠٩٧٦، ١٠٩٧٩).\n(^٢) رواه الطبري عن عطاء ٤/ ٣٩٥ (١٠٩٥٤).\n(^٣) \"تفسير مجاهد\" ١/ ١٨٤، ورواه عنه الطبري ٤/ ٤٠١ (١٠٩٨٧).\n(^٤) كذا بالأصل. وفي \"تفسير الطبري\" ٤/ ٤٠٣: العدوان.\n(^٥) رواه الطبري ٤/ ٤٠٣ (١٠٩٩٥) عنه أنه قرأ ﴿يَجْرِمَنَّكُمْ﴾ مرتفعة الياء من: أجرمته أجرمه، وهو يجرمني. قال أبو جعفر: والذي هو أولى بالصواب من قرأ بفتح الياء.","vol":"26","page":316},{"text":"وقوله: (﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ﴾) هو بسكون الياء، وتشديدها، قال فريق من اللغويين: هما بمعنًى.\nوقيل: (﴿الْمَيْتَةُ﴾): التي ماتت و(الْمَيِّتَةُ): التي لم تمت بعد.\nوروي أنهم كانوا يجعلون الدم في المباعر ثم يشوونها ويأكلونها، فحرم الله تعالى الدم المسفوح: وهو المصبوب.\nوقد فسر (﴿وَالْمُنْخَنِقَةُ﴾): وكذا ﴿وَالْمَوْقُوذَةُ﴾ يقال: وقذه وأوقذه، و(الموقوذة) من: وقذه، وقوله: (بالخشب يوقذها). من: أوقذ.\nوقوله: (﴿وَمَا أَكَلَ السَّبُعُ﴾) أي: افترسه فأكل بعضه، وقرأ الحسن بإسكان الباء؛ استثقالًا للضمة، وهي قراءة [المعلى] (^١) عن عاصم.\nوقوله: (﴿إِلَّا مَا ذَكَّيْتُمْ﴾) أصل التذكية في اللغة: التمام، واختلف في هذا الاستثناء فقيل: معناه إلا ما أدركتم من هذِه المسميات ذكاته فذكيتموه، وقال الشافعي: يؤكل (^٢).\nوقال القاضي إسماعيل: معنى الآية: لكن ما ذكيتم من غير هذِه المذكورات فهو حلال، وقال: (هو) (^٣) مثل قوله تعالى: ﴿طه (١) مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى (٢) إِلَّا تَذْكِرَةً لِمَنْ يَخْشَى (٣)﴾ [طه: ١ - ٣] (^٤).\n_________\n(^١) وقع بالأصل: حفص. وهو خطأ، والمثبت من \"مختصر شواذ القرآن\" لابن خالويه ص ٣٧. قال: وهي لغة لأهل نجد.\n(^٢) انظر: \"مختصر المزني\" ٥/ ٢٠٩.\n(^٣) من (غ).\n(^٤) انظر: \"شرح ابن بطال\" ٥/ ٣٨٣، وفيه أن القاضي إسماعيل استشهد بآية ﴿فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ﴾.","vol":"26","page":317},{"text":"فصل:\nالاصطياد مباح لمن اصطاد للاكتساب والحاجة والانتفاع بالأكل أو الثمن، واختلف فيمن صاده للهو وتمكن من قصد تذكيته والإباحة والانتفاع، فكرهه مالك وقال: إن كان من شأنه الصيد للذة يجوز شهادته إن كان لم يضيع فريضة وشبهها (^١).\nوأجازه الليث وابن عبد الحكم (^٢)، فإن فعله بغير نية (التذكية) (^٣) فهو حرام؛ لأنه فساد في الأرض وإتلاف نفس عبثًا، وقد نهى - ﵇ - عن قتل الحيوان إلا لمأكله، ونهى أيضًا عن الإكثار من الصيد: ففي حديث ابن عباس مرفوعًا: \"من سكن البادية فقد جفا، ومن اتبع الصيد غفل، ومن لزم السلطان افتتن\".\nأخرجه الترمذي وقال: حسن غريب (^٤). وأعله الكرابيسي بأبي موسى (^٥) أحد رواته وقال: حديثه ليس بالقائم.\nوروي أيضًا من حديث أبي هريرة - ﵁ - بإسناد ضعيف (^٦).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٣٤١.\n(^٢) انظر \"إكمال المعلم\" ٦/ ٣٥٧، \"المفهم\" ٥/ ٢٠٦، وذكر في \"النوادر\" ٤/ ٣٤١ عن ابن حبيب قال: وكره الليث الصيد للهو.\n(^٣) من (غ).\n(^٤) الترمذي (٢٢٥٦).\n(^٥) هو أبو موسى اليماني، انظر ترجمته في \"الكنى\" للبخاري ص ٧٠ (٦٤٩)، \"الجرح والتعديل\" ٩/ ٤٣٨، \"الثقات\" لابن حبان ٧/ ٦٦٤، وذكر الحديث ابن القطان في \"بيان الوهم والإيهام\" ثم قال: وأبو موسى هذا لا يعرف البتة.\n(^٦) رواه أبو داود (٢٨٦٠)، وأحمد ٢/ ٤٤٠ من طريق الحسن بن الحكم، عن عدي ثابت، عن شيخ من الأنصار عن أبي هريرة، ورواه أحمد ٢/ ٣٧١ من طريق الحسن بن الحكم أيضًا عن عدي بن ثابت، عن أبي حازم، عن أبي هريرة.","vol":"26","page":318},{"text":"وروي أيضًا من حديث البراء بن عازب (^١)، قال الدارقطني: تفرد به شريك (^٢).\nفصل:\nحديث عدي هذا أخرجه هنا عن أبي نعيم: ثنا زكريا، عن عامر، عنه، وسلف في الطهارة، في باب الماء الذي يُغسل به شعر الإنسان، وفي أوائل البيوع في باب تفسير المشبهات من حديث شعبة، عن ابن أبي السفر، عن الشعبي، عنه، ثم ذكره من حديث بيان عن الشعبي بلفظ: \"وإذا أرسلت كلابك المعلمة وذكرت اسم الله فكل\" (^٣).\nواعترض ابن المنير فقال: ليس في الذي ذكره تعرض [للتسمية] (^٤) المترجم لها إلا آخر الحديث، فعده بيانًا لما أجملته الأدلة من التسمية، وكذلك أدخل الجميع تحت الترجمة، وعند أهل الأصول نظر في المجمل إذا اقترنت به قرينة لفظية مثبتة، هل يكون الدليل المجمل معها أو إياها خاصة (^٥).\n_________\n(^١) رواه أحمد ٤/ ٢٩٧ مختصرًا بلفظ: \"من بدا جفا\". من طريق الحسن بن الحكم -أيضًا- عن عدي بن ثابت عن البراء به. فمدار الحديث على الحسن بن الحكم، قال ابن حبان في \"المجروحين\" ١/ ٢٣٣ عنه: لا يعجبني الاحتجاج بخبره إذا انفرد، ثم ساق له هذا الحديث.\n(^٢) انظر: \"العلل\" ٨/ ٢٤٠ - ٢٤١.\n(^٣) سيأتي برقم (٥٤٨٣) كتاب: الذبائح والصيد، باب: إذا أكل الكلب.\n(^٤) ليست في الأصل، ومثبتة من \"المتواري\".\n(^٥) \"المتواري\" ص ٢٠١ - ٢٠٢. وانظر: \"الفتح\" ٩/ ٦٠٣ حيث اعترض على كلام ابن المنير، فقال: وليس ذلك مراد البخاري، وإنما جرى على عادته في الإشارة إلى ما ورد في بعض طرق الحديث الذي يورده، وقد أورد بعده بقليل من طريق ابن أبي السفر عن الشعبي \"إذا أرسلت كلبك وسميت فكل\".","vol":"26","page":319},{"text":"وذكره البخاري بألفاظ أخر ستأتي.\nولمسلم: \"كل ما خزق، وإذا أرسلت كلبك، فإن أمسك عليك فأدركته حيًا، فاذبحه، وإن أدركته قد قتل ولم يأكل منه فكله، وإن وجدت مع كلبك كلبًا غيره، وقد قتل: فلا تأكل\" (^١).\nوذكره الإسماعيلي من طرق منها: طريق يحيى بن سعيد، عن زكريابن أبي زائدة؛ ثنا عامر، ثنا عدي. ثم قال: ذكرته لقوله: ثنا عامر (^٢)، ثنا عدي. قال: سألت. الحديث.\nوذكره الطحاوي في \"اختلاف العلماء\" من حديث سعيد بن جبير، عن عدي: سألت رسول الله - ﷺ - فقلت: إنا أهل صيد، يرمي أحدنا الصيد فيغيب عنه الليلة والليلتين، ثم يجد أثره بعدما (وضح) (^٣)، فيجد فيه سهمًا. قال: \"إذا وجدت سهمك فيه، ولم تجد به أثر سبع، وعلمت أن سهمك قتله، فكل منه\" (^٤).\nولأبي داود: \"إذا رميت بسهمك، فوجدته من الغد ولم تجده في ماء ولا فيه أثر غير سهمك\". وفي لفظ: \"ما علَّمت من كلب أو باز فكل مما أمسكن عليك\"، قلت: وإن قتله قال: \"إذا [قتله و] (^٥) لم يأكل منه شيئًا فإنما أمسكه عليك\".\n_________\n(^١) مسلم برقم (١٩٢٩) كتاب: الصيد والذبائح .. باب: الصيد بالكلاب المعلمة. و(خزق) بزاي بعد خاء معجمة.\n(^٢) قال في \"الفتح\" ٩/ ٦٠٠: يشير إلى أن زكريا مدلس وقد عنعنه. اهـ ثم عقب بأنه سيأتي عند البخاري تصريحه بالسماع من الشعبي.\n(^٣) وقع في \"مختصر اختلاف العلماء\": نصبح.\n(^٤) \"مختصر اختلاف العلماء\" ٣/ ١٩٦.\n(^٥) ليست في الأصول، والمثبت من مصدر التخريج.","vol":"26","page":320},{"text":"وفي لفظ: أحدنا يرمي الصيد فيقتفي أثره اليومين والثلاثة ثم يجده ميتًا وفيه سهمه أيأكل؟! قال: \"نعم إن شاء\" (^١).\nولابن وهب في \"مسنده\" -بإسناد لا بأس به- قلت: يا رسول الله، إن أحدنا يصيد الصيد ولم يكن معه شيء يذكيه به إلا مروة أو شقة عصاة، فقال: \"أمر الدم بما شئت واذكر اسم الله تعالى\".\nولابن منيع البغوي في \"معجمه\" (^٢): من حديث الأعمش، عن إبراهيم، عن عدي: قال لي رسول الله - ﷺ -: \"إذا رميته بسهمك وسميت فخزق فكل، وإن لم يخزق فلا تأكل، ولا تأكل من البندقة إلا ما ذكيت، ولا يأكل من المعراض إلا ما ذكيتم\"، ولابن أبي شيبة في \"مصنفه\": إن شرب من دمه فلا تأكل، فإنه لم يعلَّم ما علمته، ومن حديث مجالد عن عامر عنه: سألت رسول الله - ﷺ - عن صيد البازي فقال: \"ما أمسك عليك فكل\" (^٣).\nفصل:\nاختلف العلماء في التسمية على الصيد والذبيحة: فروي عن نافع مولى ابن عمر ومحمد بن سيرين، والشعبي أنها فريضة، فمن تركها عامدًا أو ساهيًا لم تؤكل، وهو قول أبي ثور وأهل الظاهر (^٤).\n_________\n(^١) أبو داود (٢٨٤٩)، (٢٨٥١)، (٢٨٥٣). بزيادة: \"وذكرت اسم الله\" بعد: \"إذا رميت بسهمك\". في الحديث الأول، وزيادة: \"ثم أرسلته وذكرت اسم الله\" بعد: \"أو باز\" في الحديث الثاني.\n(^٢) يقصد أبو القاسم البغوي صاحب \"معجم الصحابة\"، ولعله سقط (بنت) قبل منيع فهو يعرف بابن بنت منيع، نسبة إلى أحمد بن منيع صاحب \"المسند\" المشهور وهو جده لأمه. وسبق التعريف به. انظر \"سير أعلام النبلاء\" ١٤/ ٤٤٠.\n(^٣) \"المصنف\" ٤/ ٢٤٤ - ٢٤٥ (١٩٦٣٤)، (١٩٦٤٢).\n(^٤) انظر: \"المحلى\" ٧/ ٤٦٢، \"الاستذكار\" ١٥/ ٢١٧ - ٢٢٠.","vol":"26","page":321},{"text":"وذهب مالك والثوري وأبو حنيفة وأصحابه إلى أنه إن تركها عامدًا لم تؤكل، وإن تركها ناسيًا أكلت، قال مالك: هو بمنزلة من ذبح ونسي، يأكل ويسمي (^١).\nقال ابن المنذر: وهو قول ابن عباس وأبي هريرة وابن المسيب والحسن بن صالح وطاوس وعطاء والحسن البصري والنخعي وابن أبي ليلى وجعفر بن محمد والحكم وربيعة وأحمد وإسحاق.\nورواه في \"المصنف\" عن الزهري وقتادة (^٢)، وقال أشهب: إن لم يتركها استخفافًا أكلت (^٣).\nوقال عيسى وأصبغ: هي حرام عند العمد.\nوقال الشافعي: يؤكلان عمدًا ونسيانًا.\nروي ذلك عن أبي هريرة وابن عباس وعطاء وقال ابن عباس: لا يضرك، إنما ذبحت بدينك.\nوعن أحمد رواية -وهي المذهب كما قال في \"المغني\"- أنها شرط إن تركها عمدًا أو سهوًا فهو ميتة.\nورواية: إن تركها على إرسال السهم ناسيًا أكل، وإن تركها على الكلب أو العمد لم تؤكل (^٤)، وقال ابن المنذر: التسمية على الذبح والصيد واجبة؛ بدلالة الكتاب والسنة.\n_________\n(^١) انظر: \"المدونة\" ١/ ٤١٤، \"مختصر اختلاف العلماء\" ٣/ ١٩٨، \"النوادر والزيادات\" ٤/ ٣٤٢.\n(^٢) \"مصنف ابن أبي شيبة\" ٤/ ٢٤١ (١٩٥٩٥)، (١٩٥٩٦).\n(^٣) \"المنتقى\" ٣/ ١٠٤.\n(^٤) \"المغني\" ١٣/ ٢٥٨، ٢٩٠.","vol":"26","page":322},{"text":"واحتج أصحاب الشافعي بأن المجوسي لو سمى الله لم ينتفع بتسميته؛ لأن المراعى دينه، وكذا المسلم إذا تركها عامدًا لا يضره؛ لأن المراعى دينه، وبهذا قال سعيد بن المسيب وعطاء وابن أبي ليلى، كما نقله ابن بطال، وكان الأبهري وابن الجهم يقولان: إن قول مالك أن من تعمد ترك التسمية لم تؤكل كراهة وتنزيهًا، ووافقهما ابن القصار.\nواستدل ابن القصار على عدم وجوبها بقوله تعالى: ﴿فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ﴾ [المائدة: ٤] فأمر بأكل ذلك، ثم عطف على الأكل بقوله: ﴿وَاذْكُرُوا اسْمَ اللهِ عَلَيْهِ﴾ [المائدة: ٤] والهاء في ﴿عَلَيْهِ﴾ ضمير الأكل؛ لأنه أقرب مذكور، لا يقال (أن) (^١) الهاء في ﴿عَلَيْهِ﴾ عائدة على الإرسال إذ لو كانت شرطًا لذكرت قبله ولم يذكرها بعده، ولما قال: ﴿فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ﴾ [المائدة: ٤] وقال: [بعد] (^٢) تقدم الأكل ﴿وَاذْكُرُوا اسْمَ اللهِ عَلَيْهِ﴾، لم يَخْل أن يريد بالتسمية على الإمساك الذي قد حصل، فإذا أمسك علينا حينئذٍ سمى، أو يريد التسمية على الأكل فبطل أن يريد بالتسمية بعد الإمساك علينا من غير أكل؛ لأنه ليس بقولٍ لأحد؛ لأن الناس على قولين: إما أن تكون التسمية قبل، أو عند الأكل، وإنما أمر الله تعالى بنسخ أمر الجاهلية التي كانت تذكر اسم طواغيتها على صيدها وذبائحها (^٣).\nوقد روى مالك عن هشام بن عروة عن أبيه قال: سئل رسول الله - ﷺ - فقيل: يا رسول الله: إن ناسًا من أهل البادية يأتوننا بلُحمان، لا ندري\n_________\n(^١) من (غ).\n(^٢) ليست بالأصل، ومثبتة من \"شرح ابن بطال\".\n(^٣) \"شرح ابن بطال\" ٥/ ٣٨٠ - ٣٨١.","vol":"26","page":323},{"text":"أسموا الله عليها أم لا؟ فقال - ﵇ -: \"سموا الله عليها وكلوا\" (^١)، وسيأتي في البخاري من حديث أسامة بن حفص، عن هشام، عن أبيه، عن عائشة - ﵂ - (^٢).\nواحتج من أوجبها بحديث الباب، حيث علل له بأن قال: إنما سميت على كلبك ولم تسم على غيره، فأباح أكل الصيد الذي يجد عليه كلبه؛ لأنه ذكر الله عليه، فدليله أنه إذا لم يسم فلا يأكل.\nأجاب المخالف أنا إن قلنا بدليل الخطاب فإنا نقول: إن لم يسم فلا يأكل؛ كراهية وتنزيهًا لما أسلفناه من الأدلة.\nواحتج أيضًا بالآية، ومن المعنى: أنه شيء قد ورد الشرع فيه أنه فسق يوجب تحريمه أصله سائر الفسوق، وجوابه: أن المراد به ﴿وَمَا أُهِلَّ لِغَيْرِ اللهِ﴾ [المائدة: ٣]. احتج أصحاب الشافعي بقوله: ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ﴾ [المائدة: ٣] إلى قوله: ﴿إِلَّا مَا ذَكَّيْتُمْ﴾ [المائدة: ٣] فأباح المذكى ولم يذكر التسمية.\nفإن قلت: لا يكون مذكى إلا بالتسمية\nقلت: الذكاة في اللغة: الشق، وقد وجد.\nوقال ابن حزم: احتج المالكيون والحنفيون بما روينا من جهة سعيد بن منصور: ثنا عيسى بن يونس: ثنا الأحوص بن حكيم، عن راشد، عن النبي - ﷺ - قال: \"ذبيحة المسلم حلال وإن لم يسم إذا لم يتعمد\" وهو مرسل، والأحوص ليس بشيء، وراشد ضعيف. وبخبر آخر من جهة وكيع، ثنا ثور الشامي، عن الصلت -مولى سويد- قال\n_________\n(^١) \"الموطأ\" ص ٣٠٢.\n(^٢) سيأتي برقم (٥٥٠٧) كتاب: الذبائح والصيد، باب: ذبيحة الأعراب ونحوهم.","vol":"26","page":324},{"text":"رسول الله - ﷺ -: \"ذبيحة المسلم حلال وإن نسي أن يذكر الله\"، وهذا مرسل والصلت مجهول.\nواحتجوا بقوله: ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ﴾ [الأحزاب: ٥] وقال - ﵇ -: \"رفع عن أمتي الخطأ والنسيان\" (^١).\nفصل:\nقال ابن المنذر: وثبت أن رسول الله - ﷺ - كان يقول إذا ذبح: \"باسم الله والله أكبر\" قال ابن المنذر: وكان ابن عمر يقول ذلك، وبه قال أحمد وأصحاب الرأي (^٢).\nوقال الليث: لا يذكر أحدًا ولا يصلي على رسول الله - ﷺ -. وأنكر الشافعي ذلك وقال: لا أرى بأسًا أن يصلي (^٣).\nفصل:\nسؤال عدي يحتمل أن يكون لمعرفة طلب الحكم قبل الإقدام عليه، وقد قال بعض أهل العلم: لا يجوز الإقدام على الفعل إلا بعد معرفة الحكم.\nويحتمل أن يكون علم أصل الإباحة، وسأل عن أمور اقتضت عنده الشك في بعض الصور أو قيام مانع من الإباحة التي علم أصلها.\nفصل:\nاختلف العلماء في ذكاة ما سلف في الآية من المتردية والنطيحة والموقوذة والمنخنقة. فذكر ابن حبيب عن ابن الماجشون وابن\n_________\n(^١) \"المحلى\" ٧/ ٤١٣.\n(^٢) انظر: \"بدائع الصنائع\" ٥/ ٧٩ - ٨٠، \"المغني\" ٥/ ٢٩٩، ١٣/ ٢٩٠.\n(^٣) \"مختصر المزني\" بهامش \"الأم\" ٥/ ٢١٢.","vol":"26","page":325},{"text":"عبد الحكم أن ما أصاب هذِه من نثر الدماغ والحشوة أو قرض المصران أو شق الأوداج وانقطاع النخاع فلا يؤكل وإن ذكيت، فأما كسر الرأس ولم ينثر الدماغ أو شق الجوف ولم تنتثر الحشوة ولا انشق المصران أو كسر الصلب ولم ينقطع النخاع، فهذِه تؤكل إن ذكيت إن أدرك الروح فيها ولم تزهق أنفسها، فإن لم يكن من هذِه المقاتل شيء ويئس لها من الحياة، وأشكل أمرها فذبحت فلا تؤكل وإن طرفت بعينها واستفاض نفسها عند الذبح، وقد كان أصبغ وابن القاسم يحلان أكلها ولا يريان دق العنق مقتلًا حتى ينقطع النخاع، قالا: وهو المخ الأبيض الذي في داخل العنق والظهر، وليس النخاع عندنا إلا دق العنق وإن لم ينقطع المخ. كذلك قال ابن الماجشون ومطرف عن مالك، قال ابن حبيب: وأما انكسار الصلب ففيه يحتاج إلى انقطاع المخ الذي في الفقار، فإن انقطع فهو مقتل وإن لم ينقطع فليس بمقتل؛ لأنه قد يبرأ على حدث ويعيش، وقال أبو يوسف والحسن بن حي بقول ابن الماجشون وابن عبد الحكم قالا: إذا بلغ التردي وشبهه حالًا لا تعيش من مثله لم تؤكل وإن ذكيت قبل الموت.\nواحتج ابن حبيب لهذا القول فقال: تأويل قوله تعالى: ﴿إِلَّا مَا ذَكَّيْتُمْ﴾ [المائدة: ٣] يعني: في الحياة القائمة فمات بتذكيتكم لا في حال اليأس منها (^١)؛ لأن الذكاة لا تقع عليها وإن تحركت؛ لأن تلك الحركة إلى الموت من الذي قد سبق إليها؛ لأنه هو الذي أماتها، فإجراء الشفرة عليها وتلك حالها لا يحلها ولا يذكيها، كما أن\n_________\n(^١) \"النوادر والزيادات\" ٤/ ٣٦٩ - ٣٧٠.","vol":"26","page":326},{"text":"المذبوحة التي قد قطعت الشفرة حلقومها وأوداجها إذا سقط عليها جدار قبل زهق نفسها أو أصابها غرق أو تردي لا يضرها ولا يحرمها؛ لأن الذي سبق إليها من التذكية قبل التردي أو غيره هو الذي أماتها وأحلها (^١).\nوفيها قول آخر: روى الشعبي، عن الحارث عن علي - ﵁ - قال: إذا أدركت ذكاة الموقوذة والمتردية والنطيحة، وهي تحرك يدًا أو رجلًا فكلها (^٢).\nوعن ابن عباس وأبي هريرة - ﵃ - مثله، وإليه ذهب النخعي والشعبي وطاوس والحسن وقتادة وأبو حنيفة والثوري وقالوا: يدرك ذكاته وفيه حياة ما كانت، فإنه ذكي إذا ذكى قبل أن يموت.\nوهو قول الأوزاعي والليث والشافعي وأحمد وإسحاق، وعليه الجمهور (^٣).\nواحتج له القاضي إسماعيل، وذكر تأويل قتادة وأصحابه في قوله: ﴿إِلَّا مَا ذَكَّيْتُمْ﴾ [المائدة: ٣] قالوا: يعني: من هذِه إذا طرفت بعينها أو حركت ذنبها أو أذنها أو ركضت برجلها فذكِّ وكل (^٤). واحتج بعض الفقهاء (لصحته) (^٥) بأن عمر - ﵁ - كانت جراحته مثقلةً وصحت عهوده وأوامره، ولو قتله قاتل في ذلك الوقت كان عليه القود، قال\n_________\n(^١) انظر: \"شرح ابن بطال\" ٥/ ٣٨٢.\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٤١١ (١١٠٤٠).\n(^٣) انظر: \"مصنف عبد الرزاق\" ٤/ ٤٩٩ - ٥٠٠، \"الاستذكار\" ١٥/ ٢٢٧ - ٢٢٨، \"التمهيد\" ٥/ ١٤٠ - ١٤٤، \"المحلى\" ٧/ ٤٥٨ - ٤٥٩، \"مختصر اختلاف العلماء\" ٣/ ٢٠٣ - ٢٠٤، \"مختصر المزني\" ٥/ ٢٠٩، \"المغني\" ١٣/ ٣١٤ - ٣١٥.\n(^٤) \"المحلى\" ٧/ ٤٥٨، وانظر \"شرح ابن بطال\" ٥/ ٣٨٣ - ٣٨٤.\n(^٥) من (غ).","vol":"26","page":327},{"text":"الطحاوي: ولم يختلفوا في الأنعام إذا أصابتها الأمراض المثقلة التي قد تعيش معها مدة قصيرة أو طويلة أن ذكاتها الذبح، فكذلك ينبغي في القياس أن يكون حكم المتردية ونحوها (^١).\nوقال إسماعيل بن إسحاق: بلغني عن بعض من يتكلم في الفقه أن قوله تعالى: ﴿إِلَّا مَا ذَكَّيْتُمْ﴾ [المائدة: ٣] إنما هو على ما أكله السبع خاصة، وأحسبه توهم ذلك؛ لأن الاستثناء يلي ما أكل السوابع، وإنما وقع في الاستثناء على ما ذكر في الآية كما قال قتادة: ﴿إِلَّا مَا ذَكَّيْتُمْ﴾ أي: ولكن ما ذكيتم، كما قال تعالى: ﴿فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ﴾ [يونس: ٩٨] يعني: ولكن قوم يونس لما آمنوا كشفنا عنهم، وإنما كان أهل الجاهلية يأكلون كل ما مات وكل ما قتل، فأعلم الله تعالى المسلمين أن المقتولة لا تحل إلا بالتذكية، وأن المنخنقة والموقوذة والمتردية والنطيحة وما أكل السبع حرام كله، وهي لا تسمى موقوذة حتى تموت بالذي فعل بها، وكذلك المتردية والنطيحة وما أكل السبع، ولو أن متردية تردت فلم تمت من ترديها، أو شاة عضها سبع أو أكل من لحمها ولم تمت من ذلك، لما كانت داخلة في هذا الحكم، ولما سميت أكيلة السبع؛ لأنه لم يقتلها، وإنما تسمي العرب أكيلة السبع التي قتلها فأكل منها وبقي منها، فإن العرب تقول للباقي هذِه أكيلة السبع فنهوا عن ذلك الباقي، وأعلموا أن قتل السَّبُع وغيره مما ذكر لا يقوم مقام التذكية، وإن كان ذلك كله قتلًا؛ لأن في التذكية التي أمر الله بها خصوصًا في تحليل الذبيحة.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٢٠٤.","vol":"26","page":328},{"text":"وقال أبو عبيد: أكيلة السبع هو الذي صاده السبع فأكل منه وبقي بعضه، وإنما هو فريسة. والنصب: حجارة حول الكعبة، كان يذبح عليها أهل الجاهلية (^١).\nفصل:\nفي حديث عدي فوائد:\nأولها: أن قتل الكلب المعلم ذكاة.\nثانيها: أنه إذا أكل فليس بمعلم.\nوهذا مذهب الشافعي وأبي حنيفة، كما ستعلمه.\nثالثها: إذا شك في الذكاة فلا يأكل؛ لأن الأصل أنه حرام إلا بذكاة، فإذا خالط غير كلبه صار في شك من ذكاته، وهذا مذهب مالك.\nرابعها: أن عدم التسمية يمنع الأكل؛ لتعليله في المنع بقوله: \"فَإِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ وَلَمْ تُسَمِّ عَلَى غَيْرِهِ\".\nخامسها: أن محل الآية السالفة ﴿وَرِمَاحُكُمْ﴾ [المائدة: ٩٤] هو أن يصيب على الوجه المعتاد وهو حد الرمح.\nوالمعراض: (بكسر الميم) (^٢) خشبة ثقيلة في طرفها حديدة يُرمى الصيد بها، وقد يكون بغير حديدة، فما أصاب بعده فهو وجه ذكاة فيؤكل، وما أصاب بعرضه فهو وقيذ. وعبارة الهروي: هو سهم لاريش فيه ولا نصل (^٣).\n_________\n(^١) من أول الفصل إلى هنا نقله من \"شرح ابن بطال\" ٥/ ٣٧٩ - ٣٨٤.\n(^٢) من (غ).\n(^٣) انظر: \"النهاية\" لابن الأثير ٣/ ٢١٥.","vol":"26","page":329},{"text":"وقال ابن دريد: هو سهم طويل له أربع قُذذ رقاق، فإذا رمي به اعترض (^١).\nوقيل: هو عود رقيق الطرفين غليظ الوسط، فإذا رمى به ذهب مستويًا.\nوقال ابن الجوزي: هو نصل عريض له ثقل ورزانة.\nوفي \"الموطأ\" أن القاسم بن محمد كان يكره ما قتل المعارض والبندقة (^٢)، لعله يريد بعرضه؛ لأنه بينه - ﵇ - في حديث عدي هذا.\nوقال في \"المعونة\": المعراض: خشبة عريضة في رأسها كالزُّج، يلقيها الفارس على الصيد، فربما أصابته الحديدة فجرحت وأسالت دمه فيؤكل؛ لأنه كالسيف والرمح، وربما أصابته الخشبة فترضه أو تشدخه، فيكون وقيذًا فلا يؤكل (^٣)، وقال أبو سليمان: (العارض) (^٤): نصل عريض له ثقل ورزانة (^٥)، وكأن ابن الجوزي أخذ منه.\nفصل:\nقوله - ﵇ -: (\"فَإِنَّ أَخْذَ الكَلْبِ ذَكَاته\") قد يؤخذ منه أن الكلب لا يشترط في صفة تعليمه ألا يأكل، وهو شرط عند أبي حنيفة والشافعي، خلافًا لمالك وبقوله قال سلمان الفارسي وسعد بن أبي وقاص وعلي وابن عمر وأبو هريرة، ومن التابعين: سعيد بن المسيب وسليمان بن يسار والحسن والزهري وربيعة، وهو قول مالك والليث\n_________\n(^١) \"جمهرة اللغة\" ٢/ ٧٤٨.\n(^٢) \"الموطأ\" ص ٣٠٤.\n(^٣) \"المعونة\" ١/ ٤٤٨.\n(^٤) في \"أعلام الحديث\": المعراض على الإفراد من المعاريض.\n(^٥) \"أعلام الحديث\" ٣/ ٢٠٦٥.","vol":"26","page":330},{"text":"والأوزاعي لقوله تعالى: ﴿فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ﴾ [المائدة: ٤]، ومن القياس: ذكاة يستباح بها الصيد، فلا يفسد بأكله منه أصله إذا ذبح (^١).\nوتعلق الأولون بقوله في الباب الآتي: \"فإن أكل فلا تأكل، فإنه لم يمسك عليك إنما أمسك على نفسه\" قال الأولون: هو عام، فيحمل على الذي أدركه ميتًا من الجري أو الصدمة يأكل منه، فإنه قد صار إلى صفة لا يتعلق بها الإرسال والإمساك علينا، فلذلك لم يكن ممسكًا عليه، يوضحه قوله: \"مَا أَمْسَكَ عَلَيْكَ فَكُلْه، فَإِنَّ أَخْذَ الكَلْبِ ذَكَاةٌ\". والحديث واحد.\nويحتمل أن يريد بقوله: \"إِنْ أَكَلَ فَلَا تَأْكُلْ\" ألا يؤخذ منه غير مجرد الأكل دون إرسال الصيد، ويكون قوله: \"فإِنْ أَكَلَ فَلَا تَأْكُلْ\". مقطوعًا مما قبله.\nومعنى: إمساكه علينا -عند القاضي أبي الحسن- أن يمسك بإرسالنا؛ لأن الكلب لا نية له ولا يصح منه ميز هذا، وإنما يتقصد بالتعليم، فإذا كان الاعتبار بأن يمسك علينا وعلى نفسه، وكان الحكم مختلفًا بذلك وجب أن يتميز بذلك بنية من له نية وهو مُرْسِلهُ، فإذا أرسله فقد أمسك عليه، وإن لم يرسله فلم يمسكه عليه.\nوقال ابن حبيب: معنى: ﴿فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ﴾، أي: مما صدن لكم (^٢).\nوقال القاضي في \"شرح الرسالة\": في حديث عدي خلاف؛ لأن\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٠١ - ٢٠٢، \"بدائع الصنائع\" ٥/ ٥٢، \"مختصر المزني\" بهامش \"الأم\" ٥/ ٢٠٥، \"النوادر والزيادات\" ٤/ ٣٤٣، \"بداية المجتهد\" ٢/ ٨٨٥، \"الاستذكار\" ١٥/ ٢٨٣ - ٢٨٨، \"المغني\" ١٣/ ٢٦٣.\n(^٢) \"النوادر والزيادات\" ٤/ ٣٤٢.","vol":"26","page":331},{"text":"هذِه اللفظة (^١) يقال: ذكرها الشعبي ولم يذكرها (هشام وابن أبي مطر) (^٢) على أنه معارض بما روى أبو ثعلبة الخشني أنه قال النبي - ﷺ -: \"كل وإن أكل منه\" أخرجه أبو داود، ولم يضعفه (^٣)، فيحمل حديث عدي على التنزيه، وحديث أبي ثعلبة على الجواز؛ قالوا: وكان عدي موسعًا عليه فأفتاه بالكف تورعًا، وأبو ثعلبة كان محتاجًا، فأفتاه بالجواز.\nقال أبو الحسن: وما كان من طريق همام والشعبي أثبت مما يروى عن عدي، ولم يختلف على همام واختلف على الشعبي، وقد قال بعد: \"فإني أخاف أن يكون مما أمسك على نفسه\" وهذا علة فيه.\nقلت: وفي إسناد أبي داود: داود بن عمرو الدمشقي، وثقه يحيى بن معين، وفي رواية الأزدي: مشهور. وقال أحمد: حديثه مقارب. وقال أبو زرعة: لا بأس به. وقال ابن عدي: لا أرى بروايته بأسًا. وقال أبو داود: صالح. وقال أبو حاتم: شيخ. وقال العجلي: ليس بالقوي. وذكره ابن حبان في \"ثقاته\"، وكذا ابن شاهين وابن خلفون، وقال الدارقطني: يعتبر به. وقال العجلي يكتب حديثه. هذا ما نعرفه في ترجمته (^٤).\n_________\n(^١) أي: لفظة: \"فإنه لم يمسك عليك إنما أمسك على نفسه\".\n(^٢) كذا ذكره نقلا عن القاضي، ولم أقف على كتابه \"شرح الرسالة\" وكذا وقع في \"عمدة القاري\" ١٧/ ٢٠٧. مع أن الحديث بطريقيه المشهورين إنما هو عن الشعبي وهمام بن الحارث. فكأن الجادة أن يقال: ولم يذكرها همام. ويؤيد ذلك أن ابن حجر ساقها كذلك في \"الفتح\" ٩/ ٦٠٢. فقال: وسلك بعض المالكية الترجيح فقال: هذِه اللفظة ذكرها الشعبي ولم يذكرها همام.\n(^٣) أبو داود (٢٨٥٢).\n(^٤) انظر ترجمته في \"معرفة الثقات\" ١/ ٣٤١، \"سؤالات الآجري\" ٢/ ١٨٨ (١٥٥٨)، \"الجرح والتعديل\" ٣/ ٤١٩ - ٤٢٠، \"الثقات\" ٦/ ٢٨١ - ٢٨٢، \"الكامل\" لابن عدي ٣/ ٥٤٦ - ٥٤٧، \"تاريخ أسماء الثقات\" ص ٨٢، \"تهذيب الكمال\" ٨/ ٤٣١.","vol":"26","page":332},{"text":"وأما ابن حزم فغلا وقال: هذا حديث لا يصح، وداود هذا ضعيف، ضعفه أحمد وقد ذكر بالكذب، ثم قال: فإن لجوا وقالوا: هو ثقة. قلنا: لا عليكم وثقتموه هنا، وأما نحن فلا نحتج به ولا نقبله.\nوعند ابن حزم: من حديث الثوري، عن سماك، عن مري بن قطري عن عدي قلت: وإن أكل، قال: \"نعم\".\nولابن سعد عن شيخه (^١): ثنا محمد بن عبد الله ابن أخي الزهري، عن أبي عمير الطائي عن أبي النعمان، عن أبيه (^٢) -وهو (من) (^٣) سعد هُذَيم- قلت: يا رسول الله، إنا أصحاب قنص فقال: \"إذا أرسلت كلبك المعلَّم، وذكرت اسم الله، فقتل، فكل\"، قلنا: وإن أكل نأكل؟ قال: \"نعم\". وصح عن ابن عمر أنه قال: \"كل مما أكل منه كلبك المعلم\" (^٤).\nواحتج بعض المالكية بالإجماع على أنه إذا وجد الكلب ساعة أخذ أنه يؤخذ من فيه ويؤكل، فلو كان أَكْلُهُ منه يمنع من أَكْلِهِ لَوَقَفَ؛ حتى يَنْظُرَ هل يأكل أم لا. قاله في \"المعونة\" (^٥)، وفي \"القنية\" للحنفية: لو أرسل كلبه فأخذ صيدًا كثيرًا بتسمية واحدة بغير اشتغال الكلب بشيء، ولا ترك، يحل الكل (^٦).\n_________\n(^١) أي: محمد بن عمر الواقدي. وابن سعد مشهور به.\n(^٢) انظر هذا الإسناد في \"الطبقات\" ١/ ٣١٩، في ذكر وقد سعد هُذَيم في الوفود، وأبو عمير الطائي عرفه ابن سعد في موضع آخر ١/ ٣٢١ بأنه كان يتيم الزهري.\n(^٣) وقع في الأصل: ابن، والمثبت من \"المحلى\".\n(^٤) \"المحلى\" ٧/ ٤٧١.\n(^٥) \"المعونة\" ١/ ٤٥٠.\n(^٦) انظر: \"تحفة الفقهاء\" ٣/ ٦٧، \"تبيين الحقائق\" ٦/ ٥٥.","vol":"26","page":333},{"text":"<span data-type='title' id=toc-3350>٢ - باب صَيْدِ المِعْرَاضِ</span>\nوَقَالَ ابن عُمَرَ - ﵄ - فِي المَقْتُولَةِ بِالْبُنْدُقَةِ تِلْكَ المَوْقُوذَةُ: وَكَرِهَهُ سَالِمٌ وَالْقَاسِمُ وَمُجَاهِدٌ وَإِبْرَاهِيمُ وَعَطَاءٌ وَالْحَسَنُ، وَكَرِهَ الحَسَنُ رَمْيَ البُنْدُقَةِ فِي القُرى وَالأَمْصَارِ، وَلَا يَرى بَأْسًا فِيمَا سِوَاهُ.\n\n٥٤٧٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ قَالَ: سَمِعْتُ عَدِيَّ بْنَ حَاتِمٍ - ﵁ - قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - عَنِ الْمِعْرَاضِ، فَقَالَ «إِذَا أَصَبْتَ بِحَدِّهِ فَكُلْ، فَإِذَا أَصَابَ بِعَرْضِهِ فَقَتَلَ فَإِنَّهُ وَقِيذٌ، فَلَا تَأْكُلْ». فَقُلْتُ: أُرْسِلُ كَلْبِي. قَالَ «إِذَا أَرْسَلْتَ كَلْبَكَ وَسَمَّيْتَ، فَكُلْ». قُلْتُ فَإِنْ أَكَلَ قَالَ: «فَلَا تَأْكُلْ، فَإِنَّهُ لَمْ يُمْسِكْ عَلَيْكَ، إِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ». قُلْتُ: أُرْسِلُ كَلْبِي فَأَجِدُ مَعَهُ كَلْبًا آخَرَ. قَالَ: «لَا تَأْكُلْ، فَإِنَّكَ إِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ، وَلَمْ تُسَمِّ عَلَى آخَرَ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٦٠٣].\nحَدَّثنَا سُلَيْمَانُ بْنُ حَرْبٍ، ثَنَا شُعْبَةُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ قَالَ: سَمِعْتُ عَدِيَّ بْنَ حَاتِمٍ قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - عَنِ المِعْرَاض، فَقَالَ: \"إذًا أَصَبْتَ بِحَدِّهِ فَكُلْ، وإِذا أَصَابَ بِعَرْضِهِ فَقَتَلَ فَإِنَهُ وَقِيذٌ، فَلَا تَأْكُلْ\". فَقُلْتُ: أُرْسِلُ كَلْبِي. قَالَ: \"إِذَا أَرْسَلْتَ كَلْبَكَ وَسَمَّيْتَ الله فَكُلْ\". قُلْتُ فَإِنْ أَكَلَ قَالَ: \"فَلَا تَأكُلْ، فَإِنَّهُ لَمْ يُمْسِكْ (عَلَيْكَ) (^١)، إِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ\". قُلْتُ: أُرْسِلُ كَلْبِي فَأَجِدُ مَعَهُ كَلْبًا آخَرَ. قَالَ: \"لَا تَأْكُلْ، فَإِنَّكَ إِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ، وَلَم تُسَمِّ عَلَى آخَرَ\".\n_________\n(^١) في الأصل: عليه، والمثبت هو الموافق لما في \"الصحيح\".","vol":"26","page":334},{"text":"الشرح:\nأثر ابن عمر - ﵄ - أخرجه ابن أبي شيبة عن عبد الرحيم بن سليمان، عن عبيد الله، عن نافع، عن ابن عمر أنه كان لا يأكل ما أصابته البندقة والحجر.\nوالآثار بعده قال ابن أبي شيبة: حدثنا حفص، عن الأعمش، عن إبراهيم، وحدثنا حفص، عن ليث، عن مجاهد، وحدثنا ابن المبارك، عن معمر، عن ابن أبي نجيح، عن مجاهد، وحدثنا عبد الأعلى عن هشام، عن الحسن، وحدثنا عبد الوهاب الثقفي، عن عبيد الله بن عمر، عن القاسم وسالم به.\nونقل كراهته أيضًا عن الشعبي وعكرمة مولى عبد الله (^١).\nقال ابن المنذر: وممن روينا عنه أنه كره صيد البندقة ابن عمر والنخعي ومالك والثوري والشافعي وأحمد وإسحاق وأبو ثور، وروينا عن عمر بن الخطاب أنه قال: وليتق أحدكم أن يخذف الأرنب بالعصا والحجر ثم يأكل.\nوروى ابن أبي شيبة، عن ابن عيينة، عن عمرو بن سعيد، عن عمار: إذا [رميت] (^٢) بالحجر أو البندقة فذكرت اسم الله فكل، وإن قتل؛ ثنا ابن المبارك، عن معمر، عن قتادة، عن سعيد بن المسيب قال: ما رد عليك حجرك فكل.\nوفي رواية: كُلّ وحشية أصبتها بعصا أو بحجر أو بندقة وذكرت\n_________\n(^١) \"المصنف\" ٤/ ٢٥١ - ٢٥٢ (١٩٧١٧، ١٩٧١٨، ١٩٧٢٠، ١٩٧٢٦، ١٩٧٢٨، ١٩٧٣٢).\n(^٢) مثبتة من \"المصنف\".","vol":"26","page":335},{"text":"اسم الله عليه فكل (^١).\nونقله أيضًا ابن حزم عن سلمان الخير وابن عمر (^٢)، ونقله ابن المنذر عن عبد الرحمن بن أبي ليلى، وخبر رسول الله - ﷺأولى إذا أصاب بحده وخزق يؤكل ولا يؤكل ما أصاب بعرضه، وهو قول الأربعة والثوري وإسحاق وأبي ثور وقال الشعبي وابن جبير: يؤكل إذا خزق وبلغ المقاتل.\nوفي \"كتاب الصيد\" للطحاوي: عن مالك: إذا خزق ولم يبعد المقاتل يؤكل، فإن رماه بعود أو عصا فخزق يؤكل.\nوكذا إن رماه برمحه أو بمطردة أو حربته، وكان الأوزاعي يحدث أن المعراض خزق أو لم يخزق أن أبا الدرداء وفضالة ومكحولًا لا يرون به بأسًا.\nوقال الحسن بن صالح: إن خزق الحجر فكل (^٣).\nوقال ابن بطال: اختلف العلماء في صيد المعراض والبندقة، فقال مالك والثوري والكوفيون والشافعي: إذا أصاب المعراض بعرضه وقتله لم يؤكل، وإن خزق جلده وبلغ المقاتل بعرضه أكل.\nوذهب مكحول (والأوزاعي) (^٤) وفقهاء الشام إلى جواز أكل ما قتل المعراض خزق أم لا.\nواحتج مالك بقوله تعالى ﴿تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ﴾ [المائدة: ٩٤] فكل شيء يناله الإنسان بيده أو رمحه، أو بشيء من سلاحه فأنفذه وبلغ مقاتله\n_________\n(^١) انظر: \"مصنف ابن أبي شيبة ٤/ ٢٥٢ (١٩٧٢٣، ١٩٧٢٨، ١٩٧٢٩).\n(^٢) \"المحلى\" ٧/ ٤٦٠.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٩٦ - ١٩٧.\n(^٤) وقع في الأصل: (والشافعي)، والمثبت من (غ)، وهو الموافق لابن بطال.","vol":"26","page":336},{"text":"فهو صيد -كما قال تعالى- ولا حجة لأهل الشام لخلافهم حديث عدي بن حاتم: أن ما أصاب بعرضه فهو وقيذ، والحجة في السنة لا فيما خالفها.\nوأما البندقة والحجر: فأكثر العلماء على كراهة صيدهما، وهو عندهم وقيذ؛ لقول ابن عباس: إلا أن تدرك ذكاته. وبه قال النخعي، وذهب إليه الأربعة والثوري وإسحاق وأبو ثور، ورخص في صيد البندقة عمار بن ياسر.\nوهو قول سعيد بن المسيب وابن أبي ليلى (^١)، وبه قال (الشاميون) (^٢) والأصل فيه حديث عدي بن حاتم أنه - ﵇ - أباح له أكل ما أصاب بحده ومنعه أكل ما أصاب بعرضه؛ لأنه وقيذ، ولا حجة لمن خالف السنة، وإنما كره الحسن البندقة للقرى والأمصار؛ لإمكان وجودهم للسكاكين وما تقع به الذكاة، وأجازها في (البراري) (^٣) وفي مواضع يتعذر وجود ذلك فيه.\nواختلفوا فيما قتلته الجوارح ولم تدمه، فقال الشافعي: لا يؤكل حتى يخزق؛ لقوله تعالى ﴿من الجوارح﴾، وقال مرة: يؤكل (^٤). واختلف ابن القاسم وأشهب فيها على هذين القولين: فقال ابن القاسم: لا يؤكل حتى يدميه ويجرحه. وقال أشهب: إن مات من صدمة الكلب أكل (^٥).\n_________\n(^١) \"مصنف عبد الرزاق\" ٤/ ٤٧٥ (٨٥٢٤).\n(^٢) في الأصل: (الشافعيون)، والمثبت من (غ) وهو موافق لابن بطال.\n(^٣) في (غ): (البوادي).\n(^٤) \"الأم\" ٥/ ٢٠١.\n(^٥) انتهى كلام ابن بطال ٥/ ٣٨٥ - ٣٨٦، وانظر: \"النوادر والزيادات\" ٤/ ٣٤٣، \"المنتقى\" ٣/ ١٢٥.","vol":"26","page":337},{"text":"فائدة:\nالمعراض: سلف بيانه في الباب قبله، والوقيذ: -بالذال المعجمة.\nفصل:\nقد سلف حكم التسمية عمدًا ونسيانًا، واختلف فيها باللسان وبالقلب، وقيل: النهي عن الأكل إذا لم يسم نهي تنزيه واستحباب، والأمر بالأكل على الإباحة، جمعًا بين الحديثين.\nفصل:\nقوله: (\"فإِنْ أَكَلَ فَلَا تَأْكُلْ\") قد سلف اختلاف العلماء في ذلك.\nوالحاصل قولان فيما إذا قتل الكلب المعلم الصيد وأكل منه: الحل وهو قول مالك، وعدمه وهو قول الشافعي وأحمد وأبي يوسف ومحمد، وقال أبو حنيفة: لا يؤكل مما أكل منه ولا مما صاده قبل ذلك مما لم يأكل منه (^١)، فأما جارحة الطير إذا أكلت فهو كالكلب وغيره.\nوقيل: فيه قولان أو وجهان، فإن حسا الجارح دم الصيد ولم يأكل منه شيئًا لم يحرم أكله قولًا واحدًا، وعن النخعي والثوري كراهة أكله.\nفصل:\nالمعلم هو الذي إذا أرسله على الصيد طلبه، وإذا زجره انزجر، وإذا أشلاه استشلى (^٢)، وإذا أخذ الصيد أمسكه عليه وخلى بينه وبينه، فإذا تكرر ذلك منه مرة بعد مرة صار معلمًا، ولم يقدر عدد المرات وإنما اعتبر العرف.\n_________\n(^١) انظر: \"المدونة\" ١/ ٤١٢، \"مختصر المزني\" ٥/ ٢٠٥، \"بدائع الصنائع\" ٥/ ٥٣.\n(^٢) أي: دعاه. انظر: \"القاموس المحيط\" ص ١٣٠١ مادة (شلو).","vol":"26","page":338},{"text":"وقال أبو حنيفة وأحمد: إذا تكرر ذلك مرتين صار معلمًا (^١).\nوقال الحسن: مرة واحدة.\nوقال أيضًا هو وأحمد: لا يجوز الاصطياد بالكلب الأسود البهيم (^٢).\nوعن مجاهد وابن عمر: لا يجوز الاصطياد إلا بالكلب المعلم، فإن عقر الصيد ولم يقتله فأدركه وفيه حياة مستقرة غير أنه مات قبل أن يتسع الزمان لذكاته، حل، وقال أبو حنيفة: لا يحل.\nفرع:\nفإن قتل الصيد بثقله من غير جرح فقولان: أصحهما، الحل.\nورواه الحسن بن زياد عن أبي حنيفة والثاني هو رواية أبي يوسف ومحمد عنه.\nفرع:\nأرسل مسلم كلب مجوسي، فقتل حل وعكسه لا، وبه قال أحمد والمزني، وقيل: الاعتبار بمالك الكلب دون المرسل (^٣).\nفرع:\nفي وجوب الغسل من موضع ظفره ونابه وشربه خلاف عندنا، والأصح: نعم (^٤).\n_________\n(^١) انظر: \"المغني\" ١٣/ ٢٦٢ كذا قول أبي حنيفة في \"المغني\"، وفي \"بدائع الصنائع\" ٥/ ٥٣، و\"تبيين الحقائق\" ٦/ ٥١ عن أبي حنيفة أن حده أن يقول أهل العلم بذلك.\n(^٢) انظر: \"المنتقى\" ٣/ ١٢٣، و\"المغني\" ١٣/ ٢٦٧، \"مسائل أحمد\" برواية الكوسج ٢/ ٣٦١.\n(^٣) انظر: \"المغني\" ١٣/ ٢٧٢.\n(^٤) انظر: \"روضة الطالبين\" ٣/ ٢٤٨، و\"المجموع\" ٩/ ١٢٣.","vol":"26","page":339},{"text":"فرع:\nأرسل سهمًا في الهواء وهو لا يرى صيدًا فأصابه فهل يحل؟ وجهان، وإن رأى صيدًا فظنه حجرًا فرماه فقتله؟ حل، وإن أرسل كلبًا عليه؟ فوجهان (^١).\nفرع:\nيصح ذكاة الصبي والمجنون.\nخاتمة:\nقال ابن حزم: ما شرد فلم يقدر عليه من حيوان البر أو أنسيه لا يتحاشى (شيئًا) (^٢) طائرًا ولا ذا أربع يحل أكله، فإن ذكاته أن يرمي بما يعمل عمل الرمح أو السهم، أو عمل السيف أو السكين، فإن أصيب بذلك فمات قبل أن تدرك ذكاته فأكله حلال، فإن أدرك حيًّا إلا أنه في سبيل الموت السريع فإن ذبح أو نحو فحسن وإلا فلا بأس، وإن كان لا يموت سريعًا لم يحل أكله إلا بذبح، أو نحر، أو بأن يرسل عليه سبع من سباع الطير أو ذات الأربع، لا ذكاة له إلا بأحد هذين الوجهين (^٣)، وقد اختلف الناس في هذا.\n_________\n(^١) انظر: \"المجموع\" ٩/ ١٣٨.\n(^٢) من (غ).\n(^٣) \"المحلى\" ٧/ ٤٥٩ - ٤٦٠.","vol":"26","page":340},{"text":"<span data-type='title' id=toc-3351>٣ - باب مَا أَصَابَ الْمِعْرَاضُ بِعَرْضِهِ</span>\n٥٤٧٧ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامِ بْنِ الْحَارِثِ، عَنْ عَدِيِّ بْنِ حَاتِمٍ - ﵁ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّا نُرْسِلُ الْكِلَابَ الْمُعَلَّمَةَ. قَالَ: «كُلْ مَا أَمْسَكْنَ عَلَيْكَ». قُلْتُ: وَإِنْ قَتَلْنَ؟ قَالَ: «وَإِنْ قَتَلْنَ». قُلْتُ: وَإِنَّا نَرْمِي بِالْمِعْرَاضِ. قَالَ: «كُلْ مَا خَزَقَ، وَمَا أَصَابَ بِعَرْضِهِ فَلَا تَأْكُلْ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٦٠٤].\nساق فيه حديث سفيان: عَنْ مَنْصورٍ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامِ بْنِ الحَارِثِ، عَنْ عَدِيِّ بْنِ حَاتِمٍ - ﵁ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّا نُرْسِلُ الكِلَابَ المُعَلَّمَةَ. قَالَ: \"كُلْ مَا أَمْسَكْنَ عَلَيْكَ\". قُلْتُ: وَإِنْ قَتَلْنَ؟ قَالَ: \"وَإِن قَتَلْنَ\". قُلْتُ: إَنَّا نَرْمِي بِالْمِعْرَاضِ. قَالَ: \"كُلْ مَا خَزَقَ، وَمَا أَصَابَ بِعَرْضِهِ فَلَا تَأْكُلْ\". وقد سلف.\nو\"خزق\": بالخاء والزاي (^١) المعجمتين، وخسق أيضًا: إذا أصاب الرمية ونفذ فيها خزق يخزق خزوقًا وبالسين في الثلاث أيضًا، وسهم خازق وخاسق أي: نافذ، قال صاحب \"العين\": كل شيء حاد تَرُزَّهُ في الأرض فَيَرْتَزّ تقول: خزقته.\nوالخزق والخسق: ينبت والخزق: ما ينفذ (^٢). وقال ابن التين: خزق: أصابه بحده، وأصل الخزق في اللغة: الطعن.\nوفقه الباب سلف في الباب قبله وغيره.\n_________\n(^١) ورد بهامش الأصل: لا يُحتاج إلى تقييد الزاي بالإعجام؛ لأن كتابتها خلاف كتابة الراء.\n(^٢) \"العين\" ٤/ ١٤٨. وفيه: كل شيء حاد رززته في الأرض أو غيرها فارتز فقد خزقته.","vol":"26","page":341},{"text":"<span data-type='title' id=toc-3352>٤ - باب صَيْدِ الْقَوْسِ</span>\nوَقَالَ الْحَسَنُ وَإِبْرَاهِيمُ: إِذَا ضَرَبَ صَيْدًا، فَبَانَ مِنْهُ يَدٌ أَوْ رِجْلٌ، لَا تَأْكُلُ الذِي بَانَ منه، وَتَأْكُلُ سَائِرَهُ، وَقَالَ إِبْرَاهِيمُ: إِذَا ضَرَبْتَ عُنُقَهُ أَوْ وَسَطَهُ فَكُلْهُ. وَقَالَ الأَعْمَشُ، عَنْ زَيْدٍ: اسْتَعْصَى عَلَى رَجُلٍ مِنْ آلِ عَبْدِ اللهِ حِمَارٌ، فَأَمَرَهُمْ أَنْ يَضْرِبُوهُ حَيْثُ تَيَسَّرَ، ودَعُوا مَا سَقَطَ مِنْهُ، وَكُلُوهُ.\n\n٥٤٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا حَيْوَةُ قَالَ: أَخْبَرَنِي رَبِيعَةُ بْنُ يَزِيدَ الدِّمَشْقِيُّ، عَنْ أَبِي إِدْرِيسَ، عَنْ أَبِي ثَعْلَبَةَ الْخُشَنِيِّ قَالَ: قُلْتُ: يَا نَبِيَّ اللهِ، إِنَّا بِأَرْضِ قَوْمٍ أَهْلِ الْكِتَابِ، أَفَنَأْكُلُ فِي آنِيَتِهِمْ؟ وَبِأَرْضِ صَيْدٍ، أَصِيدُ بِقَوْسِي وَبِكَلْبِي الَّذِي لَيْسَ بِمُعَلَّمٍ وَبِكَلْبِي الْمُعَلَّمِ، فَمَا يَصْلُحُ لِي؟ قَالَ: «أَمَّا مَا ذَكَرْتَ مِنْ أَهْلِ الْكِتَابِ فَإِنْ وَجَدْتُمْ غَيْرَهَا فَلَا تَأْكُلُوا فِيهَا، وَإِنْ لَمْ تَجِدُوا فَاغْسِلُوهَا وَكُلُوا فِيهَا، وَمَا صِدْتَ بِقَوْسِكَ فَذَكَرْتَ اسْمَ اللهِ فَكُلْ، وَمَا صِدْتَ بِكَلْبِكَ الْمُعَلَّمِ فَذَكَرْتَ اسْمَ اللهِ فَكُلْ، وَمَا صِدْتَ بِكَلْبِكَ غَيْرَ مُعَلَّمٍ فَأَدْرَكْتَ ذَكَاتَهُ فَكُلْ». [انظر: ٤٥٨٨، ٥٤٩٦ - مسلم:١٩٣٠ - فتح: ٩/ ٦٠٤].\nثم ساق حديث أبي ثعلبة الخشني المخرج عند مسلم والأربعة (^١): قُلْتُ: يَا نَبِيَّ اللهِ، إِنَّا بِأَرْضِ قَوْمٍ أَهْلِ الكِتَابِ، أَفَنَاكُلُ فِي آنِيَتِهِمْ؟ وَبِأَرْضِ صَيْدٍ، أَصِيدُ بِقَوْسِي وَبِكَلْبِي الذِي لَيْسَ بِمُعَلَّمٍ وَبِكَلْبِي المُعَلَّمِ، فَمَا يَصْلُحُ لِي؟ قَالَ: \"أَمَّا مَا ذَكَرْتَ مِن أَهلِ الكِتَابِ فَإِن وَجَدْتُمْ غَيْرَهَا فَلَا تَأْكُلُوا فِيهَا، وَإِن لَمْ تَجِدُوا فَاغْسِلُوهَا وَكُلُوا فِيهَا، وَمَا\n_________\n(^١) مسلم (١٩٣٠، ١٩٣١) كتاب: الصيد والذبائح، باب: الصيد بالكلاب المعلمة، وباب: إذا غاب عنه الصيد ثم وجده، أبو داود برقم (٢٨٥٥)، الترمذي (١٤٦٤)، النسائي ٧/ ١٨١، ابن ماجه (٣٢٠٧).","vol":"26","page":342},{"text":"صِدْتَ بِقَوْسِكَ فَذَكرْتَ اسْمَ اللهِ فَكُلْ، وَمَا صِدْتَ بِكَلْبِكَ المُعَلَّم فَذَكرْتَ اسْمَ اللهِ فَكُلْ، وَمَا صِدْتَ بِكَلْبِكَ غيرَ المُعَلَّم فَأَدْرَكْتَ ذَكَاتَهُ فَكُلْ\".\nالشرح:\nأثر الحسن أخرجه ابن أبي شيبة، عن هشيم، عن يونس عنه في رجل ضرب صيدًا فإن بان منه يدًا أو رجلًا وهو حي ثم مات قال: يأكله، ولا يأكل ما بان منه إلا أن يضربه فيقطعه فيموت من ساعته، فإذا كان ذلك فليأكله كله.\nوحدثنا وكيع، عن الربيع عنه وعطاء قالا: إذا ضرب الصيد فسقط منه عضو فلا يأكله -يعني العضو-.\nوحدثنا أبو بكر بن عياش، عن الأعمش، عن إبراهيم، عن علقمة قال: إذا ضرب الرجل الصيد فبان عضو منه ترك ما سقط وأكل ما بقي (^١).\nوفي \"الإشراف\" عن الحسن خلاف ما سلف قال في الصيد يقطع منه عضو، قال: فأكلنا جميعًا ما بان وما بقي.\nوأثر الأعمش أخرجه أبو بكر (^٢)، عن عيسى بن يونس، عن الأعمش، عن زيد بن وهب ولفظه: سئل ابن مسعود عن رَجل ضرَب رِجل حمار وحش فقطعها قال: دعوا ما سقط وكلوا ما بقي.\nوحكاه أيضًا عن علي من حديث الحارث عنه وعن مجاهد (^٣)، وحكاه ابن المنذر عن قتادة قال: وقال ابن عباس وعطاء: لا تأكل العضو وَذَكِّ الصيدَ وكُلْهُ.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٢٤٩ - ٢٥٠ (١٩٦٩٤)، (١٩٦٩٨)، (١٩٧٠٠).\n(^٢) يعني: ابن أبي شيبة.\n(^٣) السابق (١٩٦٩٢)، (١٩٦٩٣)، (١٩٦٩٦).","vol":"26","page":343},{"text":"وقال عكرمة: إن عدا حيًّا بعد سقوط العضو منه فلا تأكل العضو وذكِّ الصيد وكله، وإن مات حين ضربه فكله كله (^١).\nوبه قال قتادة (^٢) وأبو ثور والشافعي كذلك، قال: إذا كان لا يعيش بعد ضربه ساعة أو مدة أكثر منها (^٣).\nوقال مالك: إن ضربه فقطعه باثنين أكلهما، وإن أبان عضوًا فذبحه فكما قال عكرمة، وبه قال الليث وأصحاب الرأي والثوري وإسحاق بن راهويه (^٤)، وفي \"التمهيد\" عن مالك: إن قطع فخذه لم يؤكل الفخذ وأكل الباقي.\nزاد ابن بطال: وإن قطع وسطه أو ضرب عنقه أكل كله (^٥).\nوروى محمد، عن ربيعة ومالك: إذا أبان وركيه مع فخذيه لا يؤكل ما بان منه ويؤكل باقيه (^٦). وهذا مما لا يتوهم حياته بعده.\nوعند ابن شعبان: إذا قطع الرأس هل تؤكل الرأس قولان.\nوقال الشافعي: إن قطع قطعتين أكله، وإن كانت إحداهما أقل من الأخرى إذا مات من تلك الضربة، وإن قطع يدًا أو رجلًا أو شيئًا يمكن أن يعيش بعده ساعة أو أكثر، ثم قتله بعد رميه أكل ما لم يبن، ولا يأكل ما بان وفيه الحياة (^٧).\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٤/ ٤٦٣ (٨٤٦٨).\n(^٢) السابق ٤/ ٤٦٣ (٨٤٦٩).\n(^٣) \"الأم\" ٢/ ٣٥٦.\n(^٤) انظر: \"المدونة\" ١/ ٤٢٦، و\"مختصر اختلاف العلماء\" ٣/ ١٩٩ - ٢٠٠.\n(^٥) \"شرح ابن بطال\" ٥/ ٣٨٧.\n(^٦) انظر: \"المنتقى\" ٣/ ١١٩، و\"النوادر والزيادات\" ٤/ ٣٤٦.\n(^٧) انظر: \"مختصر المزني\" ٥/ ٢٠٦ - ٢٠٧.","vol":"26","page":344},{"text":"وقال أبو حنيفة والثوري: إذا قطعه نصفين أكلا جميعًا، وإن قطع الثلث مما يلي الرأس أكلا جميعًا، إن قطع الثلث الذي يلي العجز أكل الثلثين مما يلي الرأس ولا يأكل الثلث الذي يلي العجز (^١).\nوحجة ابن مسعود والجماعة أن ما قطع من الصيد قبل أن ينفذ مقاتله؛ فالمقطوع منه ميتة، ولا شك في ذلك.\nوكذلك كان أهل الجاهلية يقطعون أسنمة الإبل وهي أحياء، ويأكلونها ثم تكبر الأسنمة وتعود على ما كانت.\nقال المهلب: وقول الكوفيين: لا أعلم له وجهًا (^٢).\nفرع: - ذكره ابن التين-: إذا بقيت اليد وشبهها لم تبن معلقة بالجلد ويسير من اللحم لم تؤكل، وإن كانت تجري الروح فيها على هيئتها أكلت.\nفصل:\nقال الشافعي: إذا رمى رجل صيدًا فكسره، أو قطع جناحه أو بلغ به الحال التي لا يقدر الصيد أن يمتنع فيها من أن يكون مأخوذًا فرماه آخر فقتله كان حرامًا، وكان على الرامي قيمته بالحال التي رماه بها مكسورًا أو مقطوعًا؛ لأنه مستهلك لصيد قد صاده غيره، ولو رماه الأول فأصابه وكان ممتنعًا، ثم رماه الثاني فأثبته كان للثاني، ولو رماه الأول في هذِه الحال فقتله ضمن قيمته للثاني؛ لأنه قد صار له دونه (^٣).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٩٩.\n(^٢) \"شرح ابن بطال\" ٥/ ٣٨٨.\n(^٣) \"الأم\" ٢/ ١٩٨.","vol":"26","page":345},{"text":"قال أبو بكر: وبه يقول مالك في الذي يرمي الصيد فيثخنه حتى لا يستطيع الفرار، فرماه آخر بعد ذلك فقتله لم يؤكل إلا بذكاة.\nوقال أصحاب الرأي: إذا رمى الرجل صيدًا فأثخنه حتى لا يستطيع التحرك، وسقط فرماه آخر بسهم فقتله لم يؤكل، وقال يعقوب ومحمد: على الآخر قيمته مجروحًا للأول (^١).\nقال أبو بكر: هذا كما قالوا. وإنما حرم أكله؛ لأنه - ﵇ - نهى عن صبر البهائم.\nقال: واختلفوا في الشبكة والأحبولة يقع فيهما الصيد فيدركه صاحبه وقد مات.\nفقالت طائفة: لا يؤكل إلا أن يدرك ذكاته.\nهذا قول النخعي وعطاء وعمرو بن دينار وقتادة وربيعة والشافعي وكذلك قال ابن شهاب ومالك فيما قتلت الحبالة (^٢).\nوقال الثوري: لا يعجبني إلا أن يدركه فيذكيه.\nوقد روينا عن الحسن بن أبي الحسن أنه رخص في ذلك، ذكر يونس عنه أنه كان لا يرى بصيد المناجل بأسًا.\nوقال: يسم إذا نصبها وذكر قتادة عن الحسن أنه كان لا يرى بأسًا بما قتل المنجل (والحبل) (^٣) إذا سمى فدخل فيه وجرحه.\nوالصحيح من قول عطاء أنه لا يجوز أن يأكل ما قتلت الحبولة والموضحة والشبكة؛ جعل أمرها واحدًا.\n_________\n(^١) \"المبسوط\" ١١/ ٢٤٩.\n(^٢) انظر: \"بداية المجتهد\" ٢/ ٨٨٨، \"مختصر المزني\" ٥/ ٢٠٧، \"المجموع\" ٩/ ١٣٦.\n(^٣) من (غ).","vol":"26","page":346},{"text":"ولا يجوز أكل ما قتلت الأحبولة؛ وقع به جراح أو لم يقع. هذا قول عوام أهل العلم والسنن يدل عليه ما قالوه، وقول الحسن قول شاذ لا معنى له، وفي \"القنية\" للحنفية: نصب منجلًا لحمار وحش وسمى ثم وجد حمار وحش مجروحًا به ميتًا لا يحل.\nفصل:\nأجمع العلماء أن السهم إذا أصاب الصيد فجرحه وأدماه، وإن كان غير مقتل فجائز أكله.\nوإذا رمى الطائر في الهواء فأرماه (^١) فسقط إلى الأرض ميتًا لم يدر أتلف في الهواء أو بعد ما صار إلى الأرض؟\nفإن سقط فمات فقال مالك: يؤكل إذا أنفذ السهم مقاتله، وهو قول أبي حنيفة والأوزاعي والشافعي وأبي ثور قالوا: وإن وقع على جبل فتردى فمات، أو وقع في ماء ولم ينفذ السهم مقاتله لم يؤكل (^٢)، وإذا رمى الصيد بسهم مسموم فأدرك ذكاته، فكان مالك يقول: لا يعجبني أن يؤكل (^٣). وبه قال أحمد وإسحاق إذا علم أن السم قتله. وقال غيره: إذا ذكاه فأكله جاز (^٤).\nفصل:\nقوله في أثر الحسن وإبراهيم: (وَتَأْكُلُ سَائِرَهُ) أي: باقيه، هذِه اللغة الفصيحة.\n_________\n(^١) كذا بالأصل وعليها علامة استشكال.\n(^٢) \"مختصر اختلاف العلماء\" ٣/ ٢٠٢ - ٢٠٣، \"مختصر المزني\" ٥/ ٢٠٨.\n(^٣) \"النوادر والزيادات\" ٤/ ٣٤٥.\n(^٤) \"مسائل الإمام أحمد وإسحاق\" برواية الكوسج ٢/ ٣٧١.","vol":"26","page":347},{"text":"وقد عاب الحريري في \"درته\" قول من زعم أن سائر بمعنى: الجميع، من قولهم: قدم سائر الحاج واستوفى في سائر الجراح. قال: والدليل على صحة قولنا قوله - ﵇ - لغيلان: \"اختر أربعًا منهن\" يعني من نسائه \"وفارق سائرهن\" (^١) قال: ولما وقع سائر بمعنى: الأكثر، منع بعضهم من استعماله بمعنى الباقي الأقل، والصحيح أنه يستعمل في كل باق قل أو كثر؛ لإجماع أهل اللغة على أن معنى قوله في الحديث: \"إذا شربتم فأسئروا\" (^٢) أي: فأبقوا في الإناء بقية ماء؛ لأن المراد به أن يشرب الأقل ويبقي الأكثر.\nفصل:\nلما ذكر ابن التين قول الحسن وإبراهيم، وقول إبراهيم أيضًا قال: إنه مشهور مذهب مالك، ووجهه أنه إذا قطع منه ما لا يتوهم حياته بعد، فكأنه أنفذ مقاتله في ضربته تلك فكانت ذكاة لجميعه، بخلاف قطع اليد والرجل، وإن مات بضربه لم تؤكل اليد والرجل، قال: والحمار المذكور في حديث زيد المراد به حمار وحش، أما الأهلي فهو مبني على حل أكله، ولكنه لا يصاد عتيد الأهلي بما يباح به الصيد، فإن كان مذهب عبد الله الحمار الإنسي فإنه يباح أكله بما يباح به أكل الصيد.\nفصل:\nقوله: (إِنَّا بِأَرْضِ قَوْمٍ أَهْلِ الكِتَابِ، أفنَأْكُلُ فِي آنِيَتِهِمْ). الحديث، ولأبي داود: أفتني في آنية المجوس إذا اضطررنا إليها قال: \"اغسلها وكل فيها\".\n_________\n(^١) انظر: \"المسند\" ٢/ ١٣ وسبق تخريجه.\n(^٢) لم أقف عليه مسندًا. وقال أبو عبيد في \"غريب الحديث\" ١/ ٣٦٨ ويروى عن جرير بن عبد الله أنه قال لبنيه، فذكره، وانظر \"النهاية\" ٢/ ٣٢٧.","vol":"26","page":348},{"text":"وفي رواية له من حديث عمرو بن شعيب، عن أبيه، عن جده: أفتني في آنية المجوس، إذا اضطررنا إليها، قال: \"اغسلها وكل فيها\" (^١).\nوللترمذي: نمر باليهود والنصارى والمجوس فلا نجد غير آنيتهم. قال: \"إن لم تجدوا غيرها فاغسلوها بالماء ثم كلوا فيها واشربوا\" (^٢).\nوما ذكره في الآنية قال الخطابي: هذا في آنية المجوس ومن يذهب مذهبهم في مس بعض النجاسات وكذا من يعتاد أكل الخنزير لا تستعمل آنيتهم إلا بعد إعواز غيرها.\nوقال مالك: من استعار منهم قدرًا نصبوها وداخلها وَدَكُ خنزير يغلى الماء على النار وتغسل به (^٣)، فجعلهم مجوسًا، وقد ذكر أنهم أهل كتاب.\nوكذلك بوب عليه البخاري باب: آنية المجوس كما سيأتي قريبًا (^٤)، ولعله يريد أن المجوس أهل كتاب ويريد أن أهل الذمة يتوقون النجاسات بخلافهم.\nوالطعام في الآية المراد بها: الذبيحة.\nفصل:\nوقول إبراهيم: (إذا ضربت عنقه أو وسطه فكله) هو بفتح السين من وسط.\n_________\n(^١) أبو داود (٢٨٥٧).\n(^٢) الترمذي (١٤٦٤).\n(^٣) \"أعلام الحديث\" ٣/ ٢٠٧٠ - ٢٠٧١.\n(^٤) سيأتي برقم (٥٤٩٦).","vol":"26","page":349},{"text":"قال ابن فارس: (ضربت وسط رأسه) بالفتح، و(جلست وسط القوم) بالسكون (^١)؛ لأنه ظرف والأول اسم، وكذا في \"الصحاح\" قال: وكل موضع يصلح فيه (بين) [فهو وسط] (^٢) وإلا فبالتحريك (^٣).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٩٢٤.\n(^٢) ليست في الأصل، ومثبتة من \"الصحاح\".\n(^٣) \"الصحاح\" ٣/ ١١٦٨.","vol":"26","page":350},{"text":"<span data-type='title' id=toc-3353>٥ - باب الْخَذْفِ وَالْبُنْدُقَةِ</span>\n٥٤٧٩ - حَدَّثَنَا يُوسُفُ بْنُ رَاشِدٍ، حَدَّثَنَا وَكِيعٌ وَيَزِيدُ بْنُ هَارُونَ -وَاللَّفْظُ لِيَزِيدَ- عَنْ كَهْمَسِ بْنِ الْحَسَنِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ أَنَّهُ رَأَى رَجُلًا يَخْذِفُ فَقَالَ لَهُ: لَا تَخْذِفْ، فَإِنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الْخَذْفِ -أَوْ كَانَ يَكْرَهُ الْخَذْفَ- وَقَالَ: «إِنَّهُ لَا يُصَادُ بِهِ صَيْدٌ وَلَا يُنْكَى بِهِ عَدُوٌّ، وَلَكِنَّهَا قَدْ تَكْسِرُ السِّنَّ وَتَفْقَأُ الْعَيْنَ». ثُمَّ رَآهُ بَعْدَ ذَلِكَ يَخْذِفُ فَقَالَ لَهُ: أُحَدِّثُكَ عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ نَهَى عَنِ الْخَذْفِ -أَوْ كَرِهَ الْخَذْفَ- وَأَنْتَ تَخْذِفُ! لَا أُكَلِّمُكَ كَذَا وَكَذَا. [انظر: ٤٨٤١ - مسلم: ١٩٥٤ - فتح: ٩/ ٦٠٧].\nذكر فيه حديث عبد الله بن مغفل -أي بالغين المعجمة-: أَنَّهُ رَأى رَجُلًا يَخْذِفُ فَقَالَ لَهُ: لَا تَخْذِفْ، فَإِنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الخَذْفِ -أَوْ كَانَ يَكْرَهُ الخَذْفَ- وَقَالَ: \"إِنَّهُ لَا يُصَادُ بِهِ صَيْدٌ وَلَا يُنْكَأ بِهِ عَدُوٌّ، وَلَكِنَّهَا قَدْ تَكْسِرُ السِّنَّ وَتَفْقَأُ العَيْنَ\". ثُمَّ رَآهُ بَعْدَ ذَلِكَ يَخْذِفُ فَقَالَ لَهُ: أُحَدِّثُكَ عَنْ رَسُولِ اللهِ - ﷺ - أنَّهُ نَهَى عَنِ الخَذْفِ -أَوْ كَرِهَ الخَذْفَ- وَأَنْتَ تَخْذِفُ! لَا أُكَلِّمُكَ كَذَا وَكَذَا.\nالشرح:\nهذا الرجل جاء في رواية أخرى أنه قريب لعبد الله، ولمسلم: لا أكلمك أبدًا (^١). وروى البخاري في سورة الفتح من التفسير، من حديث عقبة بن صهبان عن ابن مغفل: نهى - ﵇ - عن الخذف، وأخرجه مسلم وأبو داود والنسائي (^٢).\n_________\n(^١) مسلم (١٩٥٤/ ٥٦) كتاب: الصيد والذبائح، باب: إباحة ما يستعان به على الاصطياد ..\n(^٢) أبو داود (٥٢٧٠)، ورواه النسائي ٨/ ٤٨.","vol":"26","page":351},{"text":"والخذف: بفتح الخاء المعجمة ثم ذال ساكنة معجمة أيضًا وهو عند أهل اللغة، كما نقله ابن بطال عنهم: الرمي بالحصى (^١) أو النوى بالإبهام أو السبابة، والحذف: بالحاء المهملة بالسيف والعصا قال ابن سيده: خذف بالشيء يخذف (خذفًا: رمى) (^٢)، وخص بعضهم به الحصى، والمخذفة التي يوضع فيها الحجر وُيرمَى بها الطير (^٣). وعن الليث: هو رميك حصاة أو نواة تأخذها بين سبابتيك -أو تجعل مخذفة من خشب ترمي بها بين إبهامك والسبابة (^٤).\nزاد في \"الجمهرة\": ثم يعتمد باليمين على اليسرى فيخذف بها، والمخذفة: التي يسميها العامة: المقلاع، وهي التي يجعل فيها الحجر ويرمى به؛ ليطرد الطير وغيرها (^٥).\nوفي \"مجمع الغرائب\": هو رمي الحجر بأطراف الأصابع.\nوفي \"الصحاح\": المخذفة: المقلاع أو شيء يرمى به (^٦).\nوقال الداودي: هو الرمي على ظاهر الإصبع الوسطي وباطن الإبهام كالحصى التي يرمى بها الجمار بمنى.\nوقال الليث: الخذف رميك بنواة أو حصاة تأخذها بين سبابتيك، أو تجعل مخذفة من خشب ترمي بها بين إبهامك والسبابة.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٨٨.\n(^٢) تصحفت في الأصل إلى: فارسي. كأنه أسقط (خذ) من: خذفًا، وقرأ (رمى) رسى. والمثبت من \"المحكم\".\n(^٣) \"المحكم\" ٥/ ٩٩.\n(^٤) \"تهذيب اللغة\" ١/ ٩٩٨.\n(^٥) \"جمهرة اللغة\" ١/ ٥٨٢.\n(^٦) \"الصحاح\" ٤/ ١٣٤٨.","vol":"26","page":352},{"text":"وقال ابن فارس: خذفت الحصى رميتها بين إصبعيك (^١)، وقيل في حصى الخذف أن يجعلها بين السبابة والإبهام من اليسرى ثم يقذفه بالسبابة من اليمنى.\nوقوله: (والبندقة): هي: طين يدور وييبس فيصير كالحصى.\nوقال المهلب: أباح الله الصيد على صفة اشترطها، فقال: ﴿تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ﴾ [المائدة: ٩٤]. فمعنى: الأيدي: الذبح، ومعنى: الرماح: كل ما رميت به الصيد بنوع من أنواع فعل اليد من الخزق لجلد الصيد وإنفاذه مقاتله. وليس البندقة والخذف بالحجر من ذلك المعنى، وإنما هو وقيذ، وقد حرم الله الموقوذة وبين رسوله (أن) (^٢) الخذف لا يصاد به صيد؛ لأنه ليس من المُجْهِزَات، فدل أن الحجر لا يقع به ذكاة.\nوأئمة الفتوى بالأمصار على أنه لا يجوز أكل ما قتلته البندقة أو الحجر، واحتجوا بهذا الحديث.\nوأجاز ذلك الشاميون فخالفوه، ولا حجة لمن خالف السنة، وإنما الحجة العمل بها، وقد أسلفنا ذلك قريبًا.\nوفيه: أيضًا دلالة أنه لا بأس بهجران من خالف السنة وقطع الكلام عنه، وليس داخلًا تحت النهي عن الهجران فوق ثلاث، يؤيد ذلك أمره - ﵇ - بذلك في كعب بن مالك وصاحبيه (^٣).\nوفيه: وجوب تغيير العالم ما خالف العلم (^٤).\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٨١.\n(^٢) من (غ).\n(^٣) سلف برقم (٤٤١٨) كتاب: المغازي، باب: حديث كعب بن مالك.\n(^٤) \"شرح ابن بطال\" ٥/ ٣٨٨ - ٣٨٩.","vol":"26","page":353},{"text":"وفيه: منع الاصطياد بالبندق إما محرما وإما كراهة، وبه قال بعض مصنفي الشافعية، وفي بعض المتأخرين جوازه، واستدل على ذلك بحديث الاصطياد بالكلب غير المعلم؛ لأن فيه وفي الاصطياد بقوس البندق تعرض الحيوان للموت من غير مأكله، ومقتضى حديث ابن مغفل جواز الاصطياد به وذكاته، أخذها من أن العلة في النهي على مقتضى الحديث أنه لا ينكأ به العدو ولا يقتل الصيد.\nفمقتضى مفهوم هذا أن ما ينكأ العدو ويقتل الصيد لا نهي فيه؛ لزوال علة النهي، وهذا دليل مفهوم.\nولصيد المعراض ثلاثة أحوال: اثنان: ما يباح بهما الأكل وهما: إذا أصاب بحده ولم يدرك ذكاته، أو أصاب بعرضه وأدركت ذكاته، والثالث: لا يباح، وهو ما إذا أصاب بعرضه ولم يدرك ذكاته.\nوالصيد بقوس البندق ليس فيه إلا حالتان: الإباحة: وهي إدراك ذكاته، والمنع: وهو عدمها؛ إذ لا محدد فيه، ووقوع واحد من ثلاثة أقرب من وقوع واحد من اثنين، فكان صيد المعراض أولى بالجواز من الصيد بالقوس المذكور.\nفائدة:\nقال عياض في \"مشارقه\": قوله: \"لا ينكأ العدو\" كذا الرواية بفتح الكاف مهموز الآخر، وهي لغة، والأشهر: ينكى في هذا ومعناه المبالغة في أذاه (^١)؛ وقال في \"إكماله\": رويناه مهموزًا قال: وفي بعض الروايات: ينكى. بفتح الياء وكسر الكاف غير مهموز وهو أوجه هنا؛ لأن المهموز إنما هو من نكأت القرحة، وليس هذا\n_________\n(^١) \"مشارق الأنوار\" ٢/ ١٢.","vol":"26","page":354},{"text":"موضعَهُ إلا على تجوز، وإنما هذا من النكاية يقال: نكيت العدو أنكيه (^١).\nقال صاحب \"العين\": ونكأت بالهمز لغة فيه (^٢).\nوقال ابن التين: قوله: \"لا ينكى به عدو\". هو غير مهموز يقال: نكيت في العدو وأنكي إذا قتلت وجرحت، ونكأت القرحة؛ بالهمز.\n_________\n(^١) \"إكمال المعلم\" ٦/ ٣٩٣ - ٣٩٤.\n(^٢) \"العين\" ٥/ ٤١٢.","vol":"26","page":355},{"text":"<span data-type='title' id=toc-3354>٦ - باب مَنِ اقْتَنَى كَلْبًا لَيْسَ بِكَلْبِ صَيْدٍ أَوْ مَاشِيَةٍ</span>\n٥٤٨٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنِ اقْتَنَى كَلْبًا لَيْسَ بِكَلْبِ مَاشِيَةٍ أَوْ ضَارِيَةٍ، نَقَصَ كُلَّ يَوْمٍ مِنْ عَمَلِهِ قِيرَاطَانِ». [انظر: ٥٤٨١، ٥٤٨١ - مسلم: ١٥٧٤ - فتح: ٩/ ٦٠٨].\n\n٥٤٨١ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، قَالَ: سَمِعْتُ سَالِمًا يَقُولُ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «مَنِ اقْتَنَى كَلْبًا إِلاَّ كَلْبٌ ضَارٍ لِصَيْدٍ أَوْ كَلْبَ مَاشِيَةٍ، فَإِنَّهُ يَنْقُصُ مِنْ أَجْرِهِ كُلَّ يَوْمٍ قِيرَاطَانِ». [انظر: ٥٤٨٠ - مسلم: ١٥٧٤ - فتح: ٩/ ٦٠٨].\n\n٥٤٨٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنِ اقْتَنَى كَلْبًا إِلاَّ كَلْبَ مَاشِيَةٍ أَوْ ضَارٍ، نَقَصَ مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيرَاطَانِ». [انظر: ٥٤٨٠ - مسلم: ١٥٧٤ - فتح: ٩/ ٦٠٨].\nذكر فيه حديث ابن عمر - ﵄ - عَنِ رسول الله - ﷺ - قَالَ: \"مَنِ اقْتَنَى كَلْبًا لَيسَ بِكَلْبِ مَاشِيَةٍ أَوْ ضَارِيَةٍ، نَقَصَ كُلَّ يَوْمٍ مِنْ عَمَلِهِ قِيرَاطَانِ\". وهو من أفراده من هذا الوجه.\nوعنه: \"مَنِ اقْتَنَى كَلْبًا إِلَّا كَلْبٌ ضَارٍ لِصَيْدٍ أَوْ كَلْبَ مَاشِيَةٍ، فَإِنَّهُ يَنْقُصُ مِن أَجْرِهِ كُلَّ يَوْمٍ قِيرَاطَانِ\". وأخرجه مسلم والنسائي (^١).\nوعنه: \"مَنِ اقْتَنَى كَلْبًا إِلَّا كَلْبَ مَاشِيَةٍ أَوْ ضَاريًا، نَقَصَ مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيرَاطَانِ\".\nوأخرجه مسلم والترمذي وقال: حسن صحيح. والنسائي (^٢).\n_________\n(^١) النسائي ٧/ ١٨٦ - ١٨٧.\n(^٢) الترمذي (١٤٨٧) والنسائي ٧/ ١٨٨.","vol":"26","page":356},{"text":"الشرح:\nهذا الحديث سلف الكلام عليه، ولمسلم من حديث عمرو بن دينار، فقيل لابن عمر - ﵄ -: إن أبا هريرة يقول: أو كلب زرع، فقال ابن عمر: (إن) (^١) لأبي هريرة زرعًا. وفي حديث أبي الحكم عمران بن الحارث عنه: \"من اتخذ كلبًا إلا كلب زرع أو غنم أو صيد ينقص من أجره كل يوم قيراط\".\nوفي حديث سفيان بن أبي زهير عن رسول الله - ﷺ -: \"من اقتنى كلبًا لا يغني عنه زرعًا ولا ضرعًا نقص عمله كل يوم قيراط\" وفي حديث أبي هريرة: \"قيراطين\" (^٢).\nوفيه: رد لما تأوله الملاحدة على أبي هريرة، وإن لم يذكره ابن عمر مرة، وقد ذكره أيضًا عبد الله بن مغفل من حديث الحسن عنه \"ما من أهل بيت يرتبطون كلبًا إلا نقص من عملهم كل يوم قيراط إلا كلب صيد أو كلب حرث أو كلب غنم\" فهؤلاء ثلاثة تابعوه (^٣) على أنه لا يحتاج إلى متابع.\nوهذا أخرجه الترمذي من حديث الحسن عنه وقال: حسن؛ وأخرجه ابن ماجه وقال: \"قيراطان\" (^٤).\nوكان ابن عمر يجيز اتخاذ الكلب للصيد والماشية خاصةً -على نص حديثه- ولم يبلغه ما روي عنه في ذلك، وحديث سفيان السالف أخرجه\n_________\n(^١) من (غ).\n(^٢) مسلم (١٥٧١)، و(١٥٧٤/ ٥٦)، و(١٥٧٦)، و(١٥٧٥/ ٥٧) كتاب: المساقاة، باب: الأمر بقتل الكلاب، وبيان نسخه ..\n(^٣) ورد بهامش الأصل: يعني سفيان بن أبي زهير وابن عمر في رواية وابن مغفل.\n(^٤) الترمذي (١٤٨٩)، وابن ماجه (٣٢٠٥).","vol":"26","page":357},{"text":"مالك في \"الموطأ\" عن يزيد بن خُصيفة، عن السائب بن يزيد عنه (^١)، ويدخل في معنى الزرع: الكرم والثمار وغير ذلك.\nولم يختلف العلماء في تأويل قوله تعالى: ﴿وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ﴾ [الأنبياء: ٧٨] أنه كان كرمًا ويدخل في معنى الزرع والكرم منافع البادية كلها من الطارق وغيره وقد سئل هشام بن عروة، عن اتخاذ الكلب للدار، فقال: لا بأس به إذا كانت الدار منحرفة (^٢).\nفصل:\nوذكر القيراط في حديث والقيراطين في آخر، سلف التنبيه عليه.\nوقال ابن بطال: ويحتمل -والله أعلم- أنه - ﵇ - غلَّظ عليهم في اتخاذها؛ لأنها تروع الناس فلم ينتهوا، فزاد في التغليظ فجعل مكان القيراط قيراطين (^٣)، وكذا قال ابن التين: غلظ عليهم بقيراط ثم زيد فيه قيراطان.\nوقد روى حماد بن زيد، عن واصل مولى أبي عيينة (^٤). قال: سأل سائل الحسن فقال: يا أبا سعيد، أرأيت ما ذكر في الكلب أنه ينقص من أجر أهله كل يوم قيراط فبما ذاك؟ قال: لترويعه المسلم (^٥).\nقلت: ويحتمل أن يكون راجعًا إلى كثرة الأذى وقلته، أو يختلف باختلاف البلدان ففي المدينة قيراطان، وفي غيرها قيراط.\n_________\n(^١) \"الموطأ\" ص ٦٠٠.\n(^٢) انظر: \"التمهيد\" ١٤/ ٢٢٠.\n(^٣) \"شرح ابن بطال\" ٥/ ٣٩٠.\n(^٤) ورد بهامش الأصل: أبو عيينة بن المهلب بن أبي صفرة.\n(^٥) انظر \"التمهيد\" ١٤/ ٢٢٢ - ٢٢٣.","vol":"26","page":358},{"text":"وقال ابن عبد البر: أو يكون ذلك بذهاب أجرة الإحسان إليه؛ لأنه من المعلوم أن الإحسان إلى كل ذات كبد رطبة فيه أجر، لكن الإحسان إلى الكلاب ينقص الأجر، أو يبلغه كما يلحق مقتنيه من السباب (^١).\nفصل:\nيقال: اقتنى الشيء إذا أخذه للقنية لا للتجارة.\nوقوله: (\" كَلْبٌ ضَارٍ لِصَيْدٍ\") أي: معلم. وقوله (ضاريًا) كذا روي، وروي: ضارٍ، وروي ضاري والأول ظاهر والأخيران مجروران، وقيل: إن لفظة \"ضار\" صفة للرجل الصائد صاحب الكلب؛ سمي بذلك استعارة.\nفصل:\nقام الإجماع على قتل الكلب العقور، ثم اختلفوا فيما لا ضرر فيه، واستقر النهي عن قتلها قاله النووي (^٢) (^٣)، وقال عياض: ذهب كثير من العلماء إلى الأخذ بالحديث في قتل الكلاب إلا ما استثنى منها، وهو مذهب مالك وأصحابه (^٤)؛ قال ابن حزم: ولا يحل قتل الكلاب فمن قتلها ضمنها بمثلها بما يتراضيان عليه إلا الكلب الأسود البهيم، والأسود ذا (النقطتين) (^٥) فإن عظمتا حتى لا يسميان نقطتان في اللغة\n_________\n(^١) \"التمهيد\" ١٤/ ٢٢٢. والعبارة الأخيرة فيه: أو يبلغه ما يلحق مقتنيه ومتخذه من السيئات.\n(^٢) ورد بهامش الأصل: وقع فيه للرافعي والنووي (…) وبالجملة فمذهب الشافعي جواز (…) به في \"الأم\" في باب: الخلاف في ثمن الكلب.\n(^٣) \"مسلم بشرح النووي\" ١٠/ ٢٣٥.\n(^٤) \"إكمال المعلم\" ٥/ ٢٤٢.\n(^٥) في الأصل: الطفيتين، والمثبت من هامشها حيث كتب: لعله النقطتين. [قلت: ويؤيده بقية قوله بعدُ، وكذا هو في \"المحلى\"].","vol":"26","page":359},{"text":"العربية لم يجز قتله ولا يحل ملكه (^١).\nفصل:\nهل هذا النقص من ماضي عمله أو من مستقبله، أو قيراط من عمل الليل وقيراط من عمل النهار، أو قيراط من الفرض، وقيراط من النفل؟ فيه خلاف حكاه في \"البحر\".\nفصل:\nجميع الكلاب عندنا في الاصطياد سواء كما سلف (^٢)، واستثنى أحمد الكلب الأسود فقال: لا يجوز الاصطياد به؛ لأنه شيطان. وبنحوه قال النخعي والحسن وقتادة وإسحاق (^٣).\n_________\n(^١) \"المحلى\" ٩/ ٩ - ١٠.\n(^٢) ورد بهامش الأصل: في وجه محكي عن أبي علي الفارسي أنه [يحرم] الاصطياد بالكلب الأسود [قال] النووي: وهو شاذ ضعيف.\n[قلت: وقع في \"المجموع\" ٩/ ١٠٦: قال الشافعي والأصحاب: يجوز الاصطياد بجوارح السباع .. وسواء في الكلاب الأسود وغيره، ولا خلاف في شيء من هذا عندنا إلا وجهًا لأبي بكر الفارسي من أصحابنا أن صيد الكلب الأسود حرام، حكاه الروياني والرافعي وغيرهما، وهو ضعيف بل باطل]. اهـ.\n(^٣) \"المغني\" ١٣/ ٢٦٧.","vol":"26","page":360},{"text":"<span data-type='title' id=toc-3355>٧ - باب إِذَا أَكَلَ الْكَلْبُ</span>\nوَقَوْلُهُ تَعَالَى: ﴿يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ﴾ [المائدة: ٤] الصَّوَائِدُ وَالْكَوَاسِبُ. ﴿اجْتَرَحُوا﴾ [الجاثية:٢١]: اكْتَسَبُوا. ﴿تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللهُ﴾ إلى قَوْلِهِ: ﴿سَرِيعُ الْحِسَابِ﴾ [المائدة: ٤]. وَقَالَ ابن عَبَّاسٍ: إِنْ أَكَلَ الكَلْبُ فَقَدْ أَفْسَدَهُ، إِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ، والله تعالى يَقُولُ: ﴿تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللهُ﴾ فَتُضْرَبُ وَتُعَلَّمُ حَتَّى يَتْرُكَ. وَكَرِهَهُ ابن عُمَرَ. وَقَالَ عَطَاءٌ: إِنْ شَرِبَ الدَّمَ وَلَمْ يَأْكُلْ، فَكُلْ.\n\n٥٤٨٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ بَيَانٍ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - قُلْتُ: إِنَّا قَوْمٌ نَصِيدُ بِهَذِهِ الْكِلَابِ. فَقَالَ: «إِذَا أَرْسَلْتَ كِلَابَكَ الْمُعَلَّمَةَ وَذَكَرْتَ اسْمَ اللهِ، فَكُلْ مِمَّا أَمْسَكْنَ عَلَيْكُمْ، وَإِنْ قَتَلْنَ، إِلاَّ أَنْ يَأْكُلَ الْكَلْبُ، فَإِنِّي أَخَافُ أَنْ يَكُونَ إِنَّمَا أَمْسَكَهُ على نَفْسِهِ، وَإِنْ خَالَطَهَا كِلَابٌ مِنْ غَيْرِهَا فَلَا تَأْكُلْ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٦٠١].\nثم ساق حديث عدي من حديث بيان عَنِ الشَّعْبِيِّ، عنه: سَأَلْتُ رَسُولَ اللهِ - ﷺ - قُلْتُ: إِنَّا قَوْمٌ نَصِيدُ بهذِه الكِلَابِ. فَقَالَ: \"إِذَا أَرْسَلْتَ كِلَابَكَ المُعَلَّمَةَ وَذَكَرْتَ اسْمَ اللهِ، فَكُلْ مِمَّا أَمْسَكْنَ عَلَيْكُ وَإِن قَتَلْنَ، إِلَّا أَن يَأكُلَ الكَلْبُ، فَإِنِّي أَخَافُ أَنْ يَكُونَ إِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ، وَإِنْ خَالَطَهَا كِلَابٌ مِن غَيْرِهَا فَلَا تَأْكُلْ\"\nالشرح:\nحديث عدي سلف، وفسر مجاهد: ﴿مُكَلِّبِينَ﴾ بالكلاب والطير (^١).\n_________\n(^١) \"تفسير مجاهد\" ١/ ١٨٦.","vol":"26","page":361},{"text":"مثل ما فسره البخاري وانفرد طاوس فقال: لا يحل صيد الطير لقوله: ﴿مُكَلِّبِينَ﴾ (^١)، وليس بشيء؛ لأن معناه مجربين.\nوالإجماع على خلافه كما نبه عليه ابن التين، وحكاه ابن بطال عن ابن عمر ومجاهد قال: وهو قول شاذ، وكرها صيد الطير والناس على خلافهم؛ لما دل عليه القرآن من كونها كلها جوارح (^٢).\nوقال قوم -فيما حكاه ابن حزم-: لا يجوز أكل صيد بجارحٍ علمه من لا يحل أكل ما ذكى، وروى (عيسى) (^٣) بن عاصم، عن علي أنه كره صيد بازي المجوسي وصقره وكره أيضًا صيد المجوسي (^٤) وعن أبي الزبير، عن جابر قال: لا يؤكل صيد المجوسي ولا ما أصاب بسهمه (^٥)، وعن خصيف: قال ابن عباس: لا تأكل ما صدت بكلب المجوسي وإن سميت؛ فإنه من تعليم المجوسي قال تعالى: ﴿تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللهُ﴾ [المائدة: ٤] وجاء نحو هذا القول عن عطاء ومجاهد ومحمد بن علي والنخعي والثوري (^٦).\nوأئر ابن عباس أخرجه معمر بن راشد، عن عبد الله بن طاوس، عن أبيه عنه (^٧)، وهذا إسناد جيد.\n_________\n(^١) روى الطبري في \"تفسيره\" عن طاوس في قوله تعالى: ﴿وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ﴾ أنه قال: من الكلاب، وغيرها من الصقور والبِيزان، وأشباه ذلك مما يعلم.\n(^٢) \"شرح ابن بطال\" ٥/ ٣٩٣.\n(^٣) وقع في الأصل: يحيى، والمثبت من \"المصنف\" و\"المحلى\".\n(^٤) رواه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٤٣ (١٩٦٢٢).\n(^٥) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٦٩ (٨٤٩٥).\n(^٦) \"المحلى\" ٧/ ٤٧٦.\n(^٧) رواه عبد الرزاق في \"مصنفه\" ٤/ ٤٧٣ (٨٥١٣).","vol":"26","page":362},{"text":"وأثر ابن عمر أخرجه وكيع بن الجراح: ثنا سفيان بن سعيد، عن ليث، عن مجاهد، عنه.\nوأثر عطاء أخرجه ابن أبي شيبة، عن حفص بن غياث، عن ابن جريج عنه (^١)، وذكر عن عدي بن حاتم: إن شرب من دمه فلا تأكل فإنه لم يعلم ما علمته، وقال الحسن: إن أكل فكل وإن شرب فكل (^٢).\nوزعم ابن حزم: أن الجارح إذا شرب من دم الصيد لم يضر ذلك شيئًا؛ لأنه - ﵇ - إنما حرم علينا أكل ما قتل إذا أكل ولم يحرم إذا ولغ (^٣).\nوأما مسألة الكتاب فقد أسلفنا الخلاف فيها غير مرة.\nوقال ابن بطال: اختلف العلماء في أكل الكلب المعلم إذا أكل من الصيد: هل يجوز أكله أم لا؛ فقال ابن عباس: إذا أكل فقد أفسده وأمسك على نفسه.\nوقال به من التابعين الشعبي وعطاء وعكرمة وطاوس والنخعي وقتادة؛ وحجتهم حديث عدي بن حاتم، وإليه ذهب أبو حنيفة، وأصحابه والثوري، والشافعي وأحمد، وإسحاق وأبو ثور قالوا كلهم: إذا أكل الكلب من الصيد فهو غير معلم فلا يؤكل صيده (^٤).\nونقله القرطبي عن الجمهور من السلف وغيرهم، منهم ابن عباس وأبو هريرة والزهري في رواية والشعبي وسعيد بن جبير والنخعي وعطاء وعكرمة وقتادة (^٥)، وفيها قول آخر، روي عن جماعة من\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٢٣٩ (١٩٥٧٢).\n(^٢) السابق ٤/ ٢٤٤ (١٩٦٣٤)، (١٩٦٣٥).\n(^٣) \"المحلى\" ٧/ ٤٧٤.\n(^٤) \"شرح ابن بطال\" ٥/ ٣٩١.\n(^٥) \"المفهم\" ٥/ ٢١١ - ٢١٢.","vol":"26","page":363},{"text":"الصحابة والتابعين عددتهم فيما سبق أنهم قالوا: كل وإن أكل الكلب ولم يبق إلا نصفه.\nثم ساق (^١) حديث أبي ثعلبة السالف من عند أبي داود: \"فكل وإن أكل منه\" (^٢) قال: وقال لي بعض شيوخي: في الظاهر أن حديث أبي ثعلبة ناسخ لحديث عدي. وقال إسماعيل: إنما ذكر في الحديث: \"إن أكل فلا تأكل\".\nقال: ولما ثبت في حديث عدي وغيره، أنه - ﵇ - جعل قتل الكلب للصيد تذكية لم يضر ما حدث بعد التذكية من أكل الكلب أو غيره، كما أن البهيمة إذا ذبحت لم يضر لحمها ما حدث فيه بعد التذكية؛ وإنما الكلب بمنزلة السهم أيما أرسلت فذهب بإرسالي إلى الصيد فقتله فكأني أنا قتلته، فكذلك السهم إذا أرسلته من يدي فأصاب الصيد فكأني أنا ذبحت الصيد؛ لأني لا أنال الصيد الذي تناله يدي إلا بذلك، والمعنى في قوله تعالى: ﴿فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ﴾ [المائدة: ٤] حبسه الصيد حتى جئت فأدركته مقتولًا فلا يضره ما صنع بلحمه بعد التذكية.\nقال المهلب: ويحتمل أن يكون معنى قوله - ﵇ -: \"فإني أخشى أن يكون أمسك على نفسه\" إذا أكل الكلب قبل إنفاذ مقاتله وفوات نفسه، وقد أجمع العلماء على أنه إذا أكل الكلب وحياته قائمة حتى مات من أجل أكله أنه غير مذكى ولا يحل أكله وهو معنى الوقيذ.\nقال إسماعيل: والذي قالوا: إذا أكل الكلب فلا يؤكل.\n_________\n(^١) أي ابن بطال.\n(^٢) أبو داود (٢٨٥٢).","vol":"26","page":364},{"text":"يقولون: إذا أكل البازي والصقر فلا بأس أن يؤكل.\nقالوا: لأن الكلب يُنهى فينتهي والبازي والصقر إنما يعلمان (بالأكل) (^١) وهذا يفسد اعتلالهم، ولو كانت علتهم صحيحة؛ لكان البازي والصقر إذا أكلا أمسكا على أنفسهما أيضًا؛ إذ الطير في معنى الكلاب بأنها جوارح كلها، والجوارح عند العرب الكواسب على أهلها قال تعالى: ﴿وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ﴾ [الأنعام: ٦٠] أي: كسبتم، وقوله تعالى: ﴿أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ﴾ [الجاثية: ٢١] وروي عن ابن عمر ومجاهد تلك القولة الشاذة في الطير أنها لا تكون جارحًا (^٢).\nوروي عن قوم من السلف التفرقة بين ما أكل منه الكلب فمنعوه، وما أكل منه البازي فأجازوه، وهو قول النخعي وحماد والثوري وأصحابهم، وحكي أيضًا عن ابن عباس من وجه فيه ضعف.\nفصل:\nيؤخذ من قوله: \"إذا أرسلت\" اعتباره، حتى لو استرسل بنفسه فلا يؤكل صيده، وهو قول العلماء، إلا ما حكي عن الأصم من إباحته، وحكاه ابن المنذر أيضًا عن عطاء والأوزاعي: أنه يحل إن كان صاحبه أخرجه لاصطياد، فلو أرسل كلبًا حيث لا صيد فاعترض صيدًا فأخذه لم يحل في المشهور عند الشافعي (^٣).\n_________\n(^١) من (غ).\n(^٢) \"شرح ابن بطال\" ٥/ ٣٩١ - ٣٩٣.\n(^٣) \"الشرح الكبير\" ١٢/ ٢٦.","vol":"26","page":365},{"text":"فصل:\nلفظ الصيد يقتضي التوحش المعجوز عنه فلو استأنس الوحش زال عنه اسم الصيد، وإذا غصب كلبًا واصطاد به هل يكون للمالك أو للغاصب؟ والأول يستدل بقوله: \"إذا أرسلت كلبك\" إذ لم تصد بكلبه.\nفصل:\nويستدل أيضًا به من يقول: إن الكلب يملك. ومن منع قال إنه للاختصاص.\nقال ابن حزم: لا يجوز بيع الكلاب أصلًا لا كلب صيد ولا كلب ماشية ولا غيرها، فإن اضطر إليه ولم يجد من يعطيه إياه فإنه يبتاعه وهو حلال للمشتري وحرام على البائع ينزع منه الثمن متى قدر عليه كالرشوة، وفك الأسير، ودفع الظلم ومصانعة الظالم (^١).\nقال: وقد روينا إباحة ثمن الكلب عن عطاء ويحيى بن سعيد وربيعة، وعن إبراهيم إباحة ثمن الكلب للصيد، ولا حجة لأحد مع رسول الله - ﷺ - (^٢).\nفصل:\nقد أسلفنا قبيل باب صيد المعراض أنه صح عن ابن عمر أنه قال: كل ما أكل منه كلبك المعلم، وقال ابن أبي وقاص: كل وإن لم يبق إلا بضعة.\nوعن أبي هريرة وسلمان: كل وإن أكل ثلثيه (^٣).\n_________\n(^١) \"المحلى\" ٩/ ٩.\n(^٢) السابق ٩/ ١٢.\n(^٣) انظر: \"مصنف ابن أبي شيبة\" ٤/ ٢٤٠.","vol":"26","page":366},{"text":"قال (^١): ورويناه أيضًا من طريق رجل لا يعرف من هو ولا يسمى، عن علي. قال: هذا جميع ما شغبوا به ولا حجة لهم فيه، أما حديث أبي ثعلبة فمن طريق داود بن عمرو -وقد سلف كلامه فيه وقد قررنا نفيه- وحديث عمرو صحيفة، وحديث عدي أحد طريقيه من رواية عبد الملك ابن حبيب وقد (رمي بالكذب) (^٢) المحض عن الثقات -قلت: غريب؛ وإنما نسب إلى التساهل في سماعه وكثرة الإجازة- عن أسد بن موسى وهو منكر الحديث -قلت: لا بل هو ثقة- والأخرى عن سماك وهو يقبل التلقين عن مُرَي، وهو مجهول -قلت: حدث عنه سماك (ومالك) (^٣) بن حرب، وذكره ابن حبان في \"ثقاته\" والحاكم في \"مستدركه\" (^٤) فزالت عنه الجهالة العينية والحالية (^٥) - وحديث أبي النعمان من رواية الواقدي وهو مذكور بالكذب عن ابن أخي الزهري وهو ضعيف عن أبي عمير، ولا يدرى من هو، عن أبي النعمان وهو مجهول، فسقط كل ما تعلقوا به من الآثار عن رسول الله - ﷺ -، وأما عن سعد فلا يصح؛ لأنه من طريق حميد بن مالك بن\n_________\n(^١) أي: ابن حزم، وكل ما سيجيء بعد (قلت) بعدُ فهو من مداخلات المصنف للرد على ابن حزم فلُيعلم.\n(^٢) في \"المحلى\": روى الكذب.\n(^٣) كذا بالأصل، ولم أجد عند أحد ممن ترجم لمرَي أنه روى عنه من يُسمى بمالك بن حرب، بل قال الذهبي في \"الميزان\" ٥/ ٢٢٠ ترجمته (٨٤٤٢): لا يعرف. تفرد عنه سماك بن حرب، ولما ترجم له المزي في \"التهذيب\" ٢٧/ ٤١٤ لم يذكر في الرواة عنه إلا سماك.\n(^٤) \"الثقات\" ٥/ ١١٧، \"المستدرك\" ٤/ ٢٤٠.\n(^٥) قال ابن حجر في \"التقريب\" (٦٥٧٨): مقبول من الثالثة. وانظر التعليق قبل السابق.","vol":"26","page":367},{"text":"(الأختم) (^١) وليس بالمشهور، وعن علي وسلمان كذلك؛ لأنا لا نعلم لابن المسيب (سماعًا من علي) (^٢) ولا (بكر) (^٣) بن عبد الله سماعًا من سلمان ولا كان يعقل إذ مات سلمان؛ لأنه مات أيام عمر، بل هو صحيح عن أبي هريرة وابن عمر واختلف عنهما في ذلك (^٤)، قلت: ابن أخي الزهري وثقوه وسكت عنه هو في موضع من الضحايا.\n_________\n(^١) كذا بالمحلى، وتشبه في الأصل: الأصم، وضبط في \"تهذيب الكمال\" ٧/ ٣٨٩ (١٥٣٦) حميد بن مالك بن خُثيم، ويقال: حميد بن عبد الله بن مالك بن خُثم. روى عن: سعد بن أبي وقاص وأبي هريرة.\nوروى عنه: بكير بن عبد الله الأشج ومحمد بن عمرو بن حلحلة.\nقال النسائي: ثقة، وذكره أبو حاتم بن حبان في كتاب \"الثقات\" اهـ.\nوقال ابن حجر في \"تهذيب التهذيب\" ١/ ٤٩٨: ذكره البخاري في \"التاريخ\" فضبطه فيه الرواة عنه بضم المعجمة وفتح المثناة الخفيفة، وضبطوه في رواية ابن القاسم في \"الموطأ\" كذلك، ولكن بالمثلثة، وضبطه مسلم كذلك، لكن بتشديد المثناة، وضبطوه في \"الأحكام\" لإسماعيل القاضي بتشديد المثلثة.\n(^٢) هذِه العبارة ليست في مطبوع \"المحلى\" وهو الأوجه المناسب لسابق كلام ابن حزم فهو يتكلم عن طريقين لحديث سلمان، طريق سعيد بن المسيب، وطريق بكر بن عبد الله المزني.\n(^٣) ضبط في الأصل: بُكير. وهو خطأ، والمثبت من \"المحلى\" وهو بكر بن عبد الله المزني، سلف تعيينه في كلام ابن حزم في \"المحلى\".\n(^٤) \"المحلى\" ٧/ ٤٧١ - ٤٧٢.","vol":"26","page":368},{"text":"<span data-type='title' id=toc-3356>٨ - باب الصَّيْدِ إِذَا غَابَ عَنْهُ يَوْمَيْنِ أَوْ ثَلَاثَةً</span>\n٥٤٨٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ثَابِتُ بْنُ يَزِيدَ، حَدَّثَنَا عَاصِمٌ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أَرْسَلْتَ كَلْبَكَ وَسَمَّيْتَ فَأَمْسَكَ وَقَتَلَ، فَكُلْ، وَإِنْ أَكَلَ فَلَا تَأْكُلْ، فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ، وَإِذَا خَالَطَ كِلَابًا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهَا فَأَمْسَكْنَ وَقَتَلْنَ، فَلَا تَأْكُلْ، فَإِنَّكَ لَا تَدْرِي أَيُّهَا قَتَلَ، وَإِنْ رَمَيْتَ الصَّيْدَ فَوَجَدْتَهُ بَعْدَ يَوْمٍ أَوْ يَوْمَيْنِ، لَيْسَ بِهِ إِلاَّ أَثَرُ سَهْمِكَ، فَكُلْ، وَإِنْ وَقَعَ فِي الْمَاءِ فَلَا تَأْكُلْ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٦١٠].\n\n٥٤٨٥ - وَقَالَ عَبْدُ الأَعْلَى: عَنْ دَاوُدَ، عَنْ عَامِرٍ، عَنْ عَدِيٍّ أَنَّهُ قَالَ لِلنَّبِيِّ - ﷺ -: يَرْمِى الصَّيْدَ فَيَقْتَفِرُ أَثَرَهُ الْيَوْمَيْنِ وَالثَّلَاثَةَ، ثُمَّ يَجِدُهُ مَيِّتًا وَفِيهِ سَهْمُهُ. قَالَ: «يَأْكُلُ إِنْ شَاءَ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٦١٠].\nذكر فيه حديث عاصم عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أَرْسَلْتَ كلْبَكَ وَسَمَّيْتَ فَأَمْسَكَ وَقَتَلَ، فَكُلْ، وَإِنْ أَكَلَ فَلَا تَأْكُلْ، فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ، وَإِذَا خَالَطَ كلَابًا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهَا فَأَمْسَكْنَ وَقَتَلْنَ، فَلَا تَأْكُلْ، فَإِنَّكَ لَا تَدْرِي أيّهَا قَتَلَ، وَإِنْ رَمَيْتَ الصَّيْدَ فَوَجَدْتَهُ بَعْدَ يَوْمٍ أَوْ يَوْمَيْنِ، لَيْسَ بِهِ إِلَّا أَثرُ سَهْمِكَ، فَكُلْ، وَإِنْ وَقَعَ فِي المَاءِ فَلَا تَأْكُلْ\". وقد سلف.\nوَقَالَ عَبْدُ الأَعْلَى: عَنْ دَاوُدَ، عَنْ عَامِرٍ، عَنْ عَدِيٍّ، به. قَالَ لِلنَّبِيِّ - ﷺ -: يَرْمِي الصَّيْدَ فيقتفي أَثَرَهُ اليَوْمَيْنِ وَالثَّلَاثَةَ، ثُمَّ يَجِدُهُ مَيِّتًا، وَفِيهِ: قَالَ: \"يَأْكُلُ إِنْ شَاءَ\".\nهذا أسنده أبو داود، عن الحسين بن معاذ، عن عبد الأعلى، وعن ابن مثنى، عن عبد الوهاب كلاهما عن داود (^١).\n_________\n(^١) طريق عبد الأعلى رواه أبو داود برقم (٢٨٥٣)، وأما طريق ابن المثنى فذكره المزي في \"التحفة\" ٧/ ٢٧٦ وعزاه لأبي داود من رواية ابن العبد.","vol":"26","page":369},{"text":"واختلف العلماء في الصيد يغيب عن صاحبه، فقال الأوزاعي: إذا وجد من الغد ميتًا ووجد فيه سهمه أو أثرًا من كلبه فليأكله (^١)، وهو قول أشهب وابن الماجشون وابن عبد الحكم وأصبغ قالوا: إذا مات ما نفذت الجوارح أو السهم مقاتله ولم يشك في ذلك فليؤكل (^٢)، وروي عن مالك -فيما حكاه ابن القصار- والمعروف عنه خلافه، قال أصبغ: بخلاف الكلب والباز.\nقال في \"الموطأ\" و\"المدونة\": لا بأس بأكل الصيد وإن غاب عنه مصرعه، إذا وجدت به أثرًا من كلبك أو كان به سهمك ما لم يبت فإذا بات لم يؤكل. وروي عنه الأخذ بظاهر هذا الحديث وبحديث أبي ثعلبة: \"فكله بعد ثلاث ما لم يُنتن\" وسوى فيه بين السهم والكلب.\nوعنه: لا يؤكل شيء من ذلك إذا غاب عنك، وعنه الفرق بين السهم فيؤكل وبين الكلب فلا يؤكل (^٣).\nوقال ابن التين: فيه ثلاث روايات في الكلب والبازي إذا بات ووجد مُنْفَذ المقاتل: يؤكل، لا يؤكل، الفرق بين ما صيد بسهم فيؤكل أو بجارح فلا. وفي رابع: يكره فيهما، قال في رواية ابن القصار: كان صاحب مطلبه أم لا.\nوقال أبو حنيفة: إذا توارى عنه الصيد والكلب وطلبه فوجده قد قتله جاز أكله، وإن ترك الكلب الطلب واشتغل بعمل غيره، ثم ذهب في طلبه فوجده مقتولًا والكلب عنده كرهت أكله (^٤)؛ دليله حديث داود، عن\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ١٩٥.\n(^٢) \"النوادر\" ٤/ ٣٤٤، \"الاستذكار\" ١٥/ ٢٧٥.\n(^٣) انظر: \"الموطأ\" ص ٣٠٥، و\"المدونة\" ١/ ٤١٢.\n(^٤) \"مختصر اختلاف العلماء\" ٣/ ١٩٤ - ١٩٥.","vol":"26","page":370},{"text":"الشعبي السالف: (فيقفو أثره) وقال الشافعي: إنه لا يأكله إذا غاب عنه؛ لاحتمال أن يكون غيره قتله، وقال ابن عباس: كُلْ ما أصميت ودع ما أنميت (^١)، قال أبو عبيد: [الإصماء] (^٢) أن يرميه فيموت بين يديه لم يغب عنه، والإنماء أن يغيب عنه فيجده ميتًا (^٣).\nاحتج لأهل المقالة الأولى الذين وافقوا حديث عدي، وقالوا: إنه - ﵇ - أجاز أكله بعد يومين وثلاثة إذا وجد فيه أثر سهمه، ألا ترى أنه - ﵇ - بين له ما يحل له أكله بشرط إذا وجد فيه أثر سهمه أو سهمه، وهو يعلم أنه قتله فإذا عدم الشرط لم يحل.\nواحتج الكوفيون بحديث عدي المذكور معلقًا. فيقال لهم: قد جاء حديث (عدي) (^٤) في أول الباب، وفيه: \"فكل\" ولم يذكر الاتِّباع فيستعمل الجميع، فيجوز أن يؤكل وإن لم يتبعه إذا كان فيه سهمه ولا أثر فيه غيرُه، ويستعمل خبركم إذا شاهده قد أنفذ مقاتله ثم غاب الصيد عنه ثم وجده على حاله مقتولًا، واستعمال الأخبار أولى من إسقاط بعضها، وأما قولهم: إذا لم يتبعه لم يأمن أن يكون قد صار مقدورًا عليه، فإننا نقول: هذا حكم بشيء مظنون وإنما يجوز أكله إذا لم ير فيه (أثرًا غير كون سهمه فيه) (^٥)، ولو روعي هذا الذي ذكروه لوجب أن يتوقف عن كل صيد؛ لأنه يجوز أن يكون (مات) (^٦) خوفًا\n_________\n(^١) \"الأم\" ٢/ ١٩٢.\n(^٢) ليست في الأصل، وفي (غ): الإنماء. والمثبت من \"غريب الحديث\".\n(^٣) \"غريب الحديث\" ٢/ ٢٩٢.\n(^٤) في الأصل: علي، والمثبت من \"شرح ابن بطال\" وهو الموافق للسياق.\n(^٥) من (غ).\n(^٦) في الأصل: شل، وفي (غ): مَلَّ، وما أثبتناه من \"شرح ابن بطال\".","vol":"26","page":371},{"text":"وفزعًا وإن شاهدناه واتبعناه، وإن وجدنا السهم فيه ولا أثر فيه غيره، فالظاهر أنه مات منه.\nوقد روي عن رسول الله - ﷺ - أنه مر بالروحاء فإذا هو بوحش عقير فيه سهم قد مات. فقال - ﵇ -: \"دعوه حتى يجيء صاحبه\" فجاء البهزي فقال: يا رسول الله، هي رميتي. فأمره أن يقسمه بين الرفقة وهم محرمون (^١)، فلو كان الحكم يختلف بين أن يتبعه حتى يجده أو يشتغل عنه ثم يطلبه ويجده؛ لاستفسر الشارع فلما لم (يسكت) (^٢) عن ذلك وقال: \"دعوه حتى يجيء صاحبه\" ولم يزد: هل كان يتبعه؟ علم أن الحكم لا يختلف، والحجة لقول مالك فيما مضى ما روي عن ابن عباس أنه سئل عن الرجل يرمي الصيد فيجد فيه سهمه من الغد، قال: لو أعلم أن سهمك قتله لأمرتك بأكله ولكن لا أدري قتله برد أو غيره، وفي حديث آخر عنه: وما غاب عنك ليلة فلا تأكله (^٣).\nقال ابن القصار من المالكية: وهو عندي على الكراهة.\nوقوله: (\"يَأْكُلُ إِنْ شَاءَ\") فيه دليل لأبي حنيفة أنه إن لم يتبعه لا يأكل، وقال محمد: إذا وجده وقد أنفذت مقاتله وكان رماه بسهم أكل، وإن كان بكلب أو باز لم يؤكل.\nفصل:\nقوله: (فيقتفي أَثَرَهُ). أي: يتبعه، وفي رواية أبي ذر: فيقتفر (^٤)\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٧٢.\n(^٢) كذا بالأصل، وفي \"شرح ابن بطال\": يسأل.\n(^٣) رواه عبد الرزاق في \"مصنفه\" ٤/ ٤٥٩ - ٤٦٠ (٨٤٥٣)، (٨٤٥٤).\n(^٤) في هامش \"اليونينية\" ٧/ ٨٨ ما يشير إلى أن رواية أبي ذر عن الكشميهني: فيقتفي. وقال ابن حجر في \"الفتح\" ٩/ ٦١١: وفي رواية الكشميهني: فيقتفي، أي: يتبع، وكذا لمسلم والأصيلي. اهـ.","vol":"26","page":372},{"text":"معناه: يتبع أيها، وكذلك تقفرت واقتصر ابن بطال على رواية: فيقتفر، ثم قال: واقتفوت (^١) الأثر: اتبعته.\nفصل:\nأخرج مسلم من حديث أبي ثعلبة عن النبي - ﷺ - قال: \"إذا رميت بسهمك فغاب عنك فأدركته فكل ما لم ينتن\". وفي روايةٍ في الذي يدرك صيده بعد ثلاث: \"فكله ما لم ينتن فدعه\" (^٢).\nوأما ابن حزم فقال: لا يصح -كما سيأتي- لأنه من طريق معاوية بن صالح (^٣)، وقال مرة: إنه ليس بالقوي (^٤). قلت: أخرج له مسلم هذا الحديث، ووثقه أحمد وابن مهدي وابن سعد وأبو زرعة والعجلي والبزار ويحيى بن معين وابن حبان وابن شاهين وغيرهم، نعم كان ابن سعيد لا يرضاه (^٥).\nواختلف في تأويل قوله: \"ما لم ينتن\" فمنهم من قال: إذا أنتن لحق بالمستقذر الذي تمجه الطباع فلو أكله جاز، كما جاء أنه أكل إهالة سنخة (^٦)، قال بعضهم أي: منتنة. ومنهم من قال: هو معلل بما يخاف منه من الضرر على آكله وعلى هذا يكون أكله محرمًا إن كان الخوف محققًا.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٣٩٦.\n(^٢) مسلم (١٩٣١) كتاب: الصيد والذبائح، باب: إذا غاب عنه الصيد ثم وجده.\n(^٣) \"المحلى\" ٧/ ٤٦٣.\n(^٤) السابق ٧/ ٣٧٧.\n(^٥) انظر ترجمته في \"الطبقات الكبرى\" ٧/ ٥٢١، \"معرفة الثقات\" ٢/ ٢٨٤ (١٧٤٦)، \"الثقات\" ٧/ ٤٧٠ (١٩٩٥)، \"تاريخ أسماء الثقات\" ص ٢٢٠ (١٣٣٧)، \"تهذيب الكمال\" ٢٨/ ١٨٦ (٦٠٥٨).\n(^٦) سلف برقم (٢٠٦٩) كتاب: البيوع، باب: شراء النبي - ﷺ - بالنسيئة.","vol":"26","page":373},{"text":"فصل:\nقوله: (\"وَإِنْ وَقَعَ فِي المَاءِ فَلَا تَأْكُلْ\") هذا محمله على الشك المحقق في السبب القاتل للصيد، والشك تردد بين مجوزين لا ترجيح لأحدهما على الآخر، فما كان كذلك لم يؤكل وأما إذا تحقق أن سهمه أنفذ مقاتله قبل وقوعه في الماء أو شبهه، فمذهب الجمهور: أكله.\nوروى ابن وهب فيما ذكره عن مالك كراهته، وعنه إذا سقط في الماء أو وقع من أعلى جبل بعد إنفاذ مقاتله أكل وقبل إنفاذها لا (^١)، وعن أبي حنيفة والشافعي: [عدم] (^٢) أكله على كل حال ذكره ابن التين وزعم بعض الحنفية أنه إذا رماه فأدماه ثم نزع الخف وخاض في الماء فوجده ميتًا وكان محال لو خاض فيه متخففًا لوجده حيًّا يحل (^٣). ذكره في \"المحيط\". وقال القاضي بديع: لا يحل.\nولو رماه في الهواء فلم يصبه فلما عاد السهم إلى الأرض فأصاب صيدًا يحل لبقاء فعله، ولهذا لو أصاب إنسانًا حالة العود أو مالًا يضمن.\nفصل:\nقال ابن حزم: وسواء أنتن أو لم ينتن، ولا يصح الأثر الذي فيه في الذي يدرك صيده بعد ثلاث: \"فكله ما لم ينتن\"؛ لأنه من طريق معاوية بن صالح (ولا) (^٤) الخبر الذي فيه: \"فإن تغيب عنك فلم يصل\" (^٥)؛ لأنه من\n_________\n(^١) \"الموطأ\" ص ٣٠٤.\n(^٢) ليست بالأصل، وسياق ما جاء في مصادر التخريج يقتضيها. والله أعلم\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٠٢، و\"الاستذكار\" ١٥/ ٢٧٤.\n(^٤) في الأصل: قال. والمثبت من (غ).\n(^٥) أبو داود (٢٨٥٧).","vol":"26","page":374},{"text":"حديث عمرو بن شعيب، عن أبيه، عن جده ولا الأثر الذي فيه: كل ما أصميت ولا تأكل ما أنميت، وتفسير الإصماء: أن تقعصه، والإنماء: أن يستقل بسهمه حتى يغيب عنه [فيجده] (^١) بعد ذلك ميتًا، يومًا أو نحوه. كذا روينا تفسيره عن ابن عباس لأن راوي المسند في ذلك محمد بن سليمان بن مسمول وهو منكر الحديث -قلت: قد وثقه يحيى بن معين وذكره ابن حبان في \"ثقاته\" (^٢) عن عمرو بن تميم، عن أبيه وهو منكر الحديث. قلت: ذكره ابن حبان في \"ثقاته\" وترجم له البخاري وابن أبي حاتم (^٣). قال: وأبوه مجهول، ولا الخبر الذي فيه أن رجلًا قال: يا رسول الله، رميت صيدًا فتغيب عني أيامًا فقال - ﵇ -: \"إن هوام الأرض كثيرة\" (^٤) لأنه مرسل، ولا الخبر الذي فيه قال - ﵇ -: \"لو أعلم أنه لم (يعن على) (^٥) قتله دواب الغار لأمرتك بأكله\"؛ لأنه مرسل، وفيه الحارث بن نبهان وهو ضعيف (^٦).\nقلت: بل منكر الحديث كما قاله البخاري وغيره (^٧).\n_________\n(^١) ليست في الأصول، والمثبت من \"المحلى\".\n(^٢) \"الثقات\" ٧/ ٤٣٩.\n(^٣) \"التاريخ الكبير\" ٦/ ٣١٨، و\"الجرح والتعديل\" ٦/ ٢٢٢، \"الثقات\" ٥/ ١٧٢.\n(^٤) \"مصنف عبد الرزاق\" ٤/ ٤٦٠ (٨٤٥٦).\n(^٥) في الأصول: يعق عن. والمثبت من \"المحلى\".\n(^٦) \"المحلى\" ٧/ ٤٦٣ - ٤٦٤.\n(^٧) \"التاريخ الكبير\" ٢/ ٢٨٤.","vol":"26","page":375},{"text":"<span data-type='title' id=toc-3357>٩ - باب إِذَا وَجَدَ مَعَ الصَّيْدِ الكلب آخَرَ</span>\n٥٤٨٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي أُرْسِلُ كَلْبِي وَأُسَمِّي فَقَالَ النَّبِيُّ - ﷺ -: «إِذَا أَرْسَلْتَ كَلْبَكَ وَسَمَّيْتَ فَأَخَذَ فَقَتَلَ فَأَكَلَ فَلَا تَأْكُلْ، فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ». قُلْتُ: إِنِّي أُرْسِلُ كَلْبِي أَجِدُ مَعَهُ كَلْبًا آخَرَ، لَا أَدْرِي أَيُّهُمَا أَخَذَهُ. فَقَالَ: «لَا تَأْكُلْ، فَإِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ وَلَمْ تُسَمِّ عَلَى غَيْرِهِ». وَسَأَلْتُهُ عَنْ صَيْدِ الْمِعْرَاضِ، فَقَالَ: «إِذَا أَصَبْتَ بِحَدِّهِ فَكُلْ، وَإِذَا أَصَبْتَ بِعَرْضِهِ فَقَتَلَ، فَإِنَّهُ- وَقِيذٌ فَلَا تَأْكُلْ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٦١٢].\nذكر فيه حديث شعبة عَنْ عَبْدِ اللهِ بْنِ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي أُرْسِلُ كَلْبِي وَأُسَمِّي فَقَالَ - ﷺ -: \"إِذَا أَرْسَلْتَ كَلْبَكَ وَسَمَّيْتَ فَأَخَذَ فَقَتَلَ فَأَكَلَ فَلَا تَأْكُلْ، فَإنَّمَا أَمْسَكَ عَلَى نَفْسِهِ\". قُلْتُ: إِنِّي أُرْسِلُ كَلْبِي فأَجِدُ مَعَهُ كَلْبًا آخَرَ، فلَا أَدْرِي أَيُّهُمَا أَخَذَهُ. فَقَالَ: \"لَا تَأْكُلْ، فَإِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ وَلَمْ تُسَمِّ عَلَى غَيْرِهِ\". وَسَأَلْتُهُ (^١) عَنْ صَيْدِ المِعْرَاضِ، فَقَالَ: \"إِذَا صدت بِحَدِّهِ فَكُلْ، وَإِذَا أَصَبْتَ بِعَرْضِهِ فَقَتَلَ -فَإِنَّهُ وَقِيذٌ- فَلَا تَأْكُلْ\".\nالشرح:\nجمهور العلماء بالحجاز والعراق متفقون أنه إذا أرسل كلبه على الصيد، ووُجِدَ معه كلب آخر ولا يدرى أيهما أخذه، فإنه لا يؤكل ذلك الصيد أخذًا بحديث عدي المذكور، وممن قال ذلك عطاء والأربعة وأبو ثور، وقد بين الشارع المعنى في ذلك فقال: \"إنما سميت على كلبك عند إرسالك، ولم تسم على غيره\" فينبغي أن يكون\n_________\n(^١) من (غ).","vol":"26","page":376},{"text":"الصيد بإرسال ونية لله تعالى عند إرساله، وكان الأوزاعي يقول: إذا أرسل كلبه المعلم فعرض له كلب آخر معلم فقتلاه فهو حلال وإن كان غير معلم لم يؤكل. وعبارة القرطبي: الكلب المخالط (محمول) (^١) [على أنه] (^٢) غير مرسل من صائد آخر وإنه إنما انبعث في حال طلبه الصيد بطبعه ونفسه، ولا يختلف في هذا فأما إذا أرسله صائد آخر على ذلك (الصيد) (^٣) فاشترك الكلبان فيه: فإنه للصائدين، فلو أنفذ أحد الكلبين مقاتله ثم جاء الآخر بعد، فهو للأول (^٤).\nونقل ابن بطال عن بعض من لقيه: إن كان الكلب المعلم قد أرسله صاحبه فالمسألة إجماع على جواز أكله، ولو أن كلبًا معلمًا انطلق على صيد وأخذه ولم يرسله أحد عليه أنه لا يجوز له أكله؛ لعدم الإرسال والنية وهذا إجماع.\nقال ابن المنذر: وإذا اجتمع أصحاب كلاب وأطلقوا كلابهم على صيد وسمى كل واحد منهم، ثم وُجِدَ الصيدُ قتيلًا ولا يدرى من قتله منهم فكان أبو ثور يقول: إذا مات الصيد بينهم فإنه يؤكل وهذا إجماع، فإن اختلفوا فيه وكانت الكلاب متعلقة به كان بينهم، وإن كان مع واحد منهم كان صاحبه أولى، وإن كان قتيلًا والكلاب ناحية أقرع بينهم فمن أصابته القرعة منهم كان له (^٥).\n_________\n(^١) في (غ): مجهول.\n(^٢) ليست في الأصل، وأثبتناه من \"المفهم\".\n(^٣) في الأصول: الصائد، والمثبت من \"المفهم\" وهو الصواب.\n(^٤) \"المفهم\" ٥/ ٢٠٩.\n(^٥) \"شرح ابن بطال\" ٥/ ٣٩٦ - ٣٩٧ ومنه نقل المصنف كل الكلام على الباب إلا عبارة القرطبي، وما سيأتي.","vol":"26","page":377},{"text":"وفي الحديث تنبيه على أنه لو وجد حيًّا أو فيه حياة مستقرة فذكُّاهُ حلَّ، ولا يضر كونه اشترك في إمساكه كلبه وكلب غيره؛ لأن الاعتماد حينئذٍ على الإباحة على تذكية الآدمي، لا على إمساك الكلب وإنما تقع الإباحة بإمساك الكلب إذا قتله، وحينئذٍ إذا كان معه كلب آخر لم يحل إلا يكون أرسله من هو من أهل الذكاة.","vol":"26","page":378},{"text":"<span data-type='title' id=toc-3358>١٠ - باب مَا جَاءَ فِي التَّصَيُّدِ</span>\n٥٤٨٧ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنِي ابْنُ فُضَيْلٍ، عَنْ بَيَانٍ، عَنْ عَامِرٍ، عَنْ عَدِيِّ بْنِ حَاتِمٍ - ﵁ - قَالَ: سَأَلْتُ رَسُولَ اللهِ - ﷺ - فَقُلْتُ: إِنَّا قَوْمٌ نَتَصَيَّدُ بِهَذِهِ الْكِلَابِ. فَقَالَ: «إِذَا أَرْسَلْتَ كِلَابَكَ الْمُعَلَّمَةَ وَذَكَرْتَ اسْمَ اللهِ، فَكُلْ مِمَّا أَمْسَكْنَ عَلَيْكَ، إِلاَّ أَنْ يَأْكُلَ الْكَلْبُ، فَلَا تَأْكُلْ، فَإِنِّي أَخَافُ أَنْ يَكُونَ إِنَّمَا أَمْسَكَ على نَفْسِهِ، وَإِنْ خَالَطَهَا كَلْبٌ مِنْ غَيْرِهَا فَلَا تَأْكُلْ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح: ٩/ ٦١٢].\n\n٥٤٨٨ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ حَيْوَةَ. وَحَدَّثَنِي أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا سَلَمَةُ بْنُ سُلَيْمَانَ، عَنِ ابْنِ الْمُبَارَكِ، عَنْ حَيْوَةَ بْنِ شُرَيْحٍ قَالَ: سَمِعْتُ رَبِيعَةَ بْنَ يَزِيدَ الدِّمَشْقِيَّ قَالَ: أَخْبَرَنِي أَبُو إِدْرِيسَ عَائِذُ اللهِ قَالَ: سَمِعْتُ أَبَا ثَعْلَبَةَ الْخُشَنِيَّ - ﵁ - يَقُولُ: أَتَيْتُ رَسُولَ اللهِ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّا بِأَرْضِ قَوْمٍ أَهْلِ الْكِتَابِ، نَأْكُلُ فِي آنِيَتِهِمْ، وَأَرْضِ صَيْدٍ أَصِيدُ بِقَوْسِي، وَأَصِيدُ بِكَلْبِي الْمُعَلَّمِ وَالَّذِى لَيْسَ مُعَلَّمًا، فَأَخْبِرْنِي مَا الَّذِي يَحِلُّ لَنَا مِنْ ذَلِكَ؟ فَقَالَ: «أَمَّا مَا ذَكَرْتَ أَنَّكَ بِأَرْضِ قَوْمٍ أَهْلِ الْكِتَابِ، تَأْكُلُ فِي آنِيَتِهِمْ، فَإِنْ وَجَدْتُمْ غَيْرَ آنِيَتِهِمْ فَلَا تَأْكُلُوا فِيهَا، وَإِنْ لَمْ تَجِدُوا فَاغْسِلُوهَا ثُمَّ كُلُوا فِيهَا، وَأَمَّا مَا ذَكَرْتَ أَنَّكَ بِأَرْضِ صَيْدٍ، فَمَا صِدْتَ بِقَوْسِكَ فَاذْكُرِ اسْمَ اللهِ، ثُمَّ كُلْ، وَمَا صِدْتَ بِكَلْبِكَ الْمُعَلَّمِ فَاذْكُرِ اسْمَ اللهِ ثُمَّ كُلْ، وَمَا صِدْتَ بِكَلْبِكَ الَّذِي لَيْسَ مُعَلَّمًا فَأَدْرَكْتَ ذَكَاتَهُ، فَكُلْ». [انظر: ٥٤٧٨ - مسلم:١٩٣٠ - فتح: ٩/ ٦١٢].\n\n٥٤٨٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي هِشَامُ بْنُ زَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: أَنْفَجْنَا أَرْنَبًا بِمَرِّ الظَّهْرَانِ، فَسَعَوْا عَلَيْهَا حَتَّى لَغِبُوا، فَسَعَيْتُ عَلَيْهَا حَتَّى أَخَذْتُهَا، فَجِئْتُ بِهَا إِلَى أَبِي طَلْحَةَ، فَبَعَثَ إِلَى النَّبِيِّ - ﷺ - بِوَرِكِهَا وَفَخِذَيْهَا، فَقَبِلَهُ. [انظر: ٢٥٧٢ - مسلم: ١٩٥٣ - فتح: ٩/ ٦١٢].\n\n٥٤٩٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ -عَنْ نَافِعٍ-مَوْلَى أَبِي قَتَادَةَ- عَنْ أَبِي قَتَادَةَ أَنَّهُ كَانَ مَعَ رَسُولِ اللهِ - ﷺ -،","vol":"26","page":379},{"text":"حَتَّى إِذَا كَانَ بِبَعْضِ طَرِيقِ مَكَّةَ تَخَلَّفَ مَعَ أَصْحَابٍ لَهُ مُحْرِمِينَ. وَهْوَ غَيْرُ مُحْرِمٍ، فَرَأَى حِمَارًا وَحْشِيًّا، فَاسْتَوَى عَلَى فَرَسِهِ، ثُمَّ سَأَلَ أَصْحَابَهُ أَنْ يُنَاوِلُوهُ سَوْطًا، فَأَبَوْا، فَسَأَلَهُمْ رُمْحَهُ، فَأَبَوْا فَأَخَذَهُ ثُمَّ شَدَّ عَلَى الْحِمَارِ فَقَتَلَهُ، فَأَكَلَ مِنْهُ بَعْضُ أَصْحَابِ رَسُولِ اللهِ - ﷺ - وَأَبَى بَعْضُهُمْ، فَلَمَّا أَدْرَكُوا رَسُولَ اللهِ - ﷺ - سَأَلُوهُ عَنْ ذَلِكَ، فَقَالَ: «إِنَّمَا هِيَ طُعْمَةٌ أَطْعَمَكُمُوهَا اللهُ». [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح: ٩/ ٦١٣].\n\n٥٤٩١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي قَتَادَةَ مِثْلَهُ، إِلاَّ أَنَّهُ قَالَ: «هَلْ مَعَكُمْ مِنْ لَحْمِهِ شَيْءٌ؟». [انظر: ١٨٢١ - مسلم: ١١٩٦ - فتح: ٩/ ٦١٣].\nذكر فيه أربعة أحاديث:\nأحدها: حديث عدي وقد سلف وفيه ابن فضيل، وهو محمد.\nثانيها: حديث أبي ثعلبة وقد أخرجه مسلم والأربعة (^١). وقد سلف.\nوشيخ البخاري فيه أبو عاصم وهو الضحاك بن مخلد بن الضحاك ابن (^٢) مسلم الشيباني مولاهم.\nوقد اختلف في اسمه (^٣) واسم أبيه اختلافًا كبيرًا فقيل: جرهم، وقيل: جرهوم بن ناشب، وقيل: ناشم، وقيل: ناشر، وقيل اسمه: الأشر بن جرهم، وقيل: ابن حمير، وقيل: جرثومة بن ناشح وقيل: غير ذلك، وقال ابن الكلبي: اسمه الأشر بن الحشرج بن هبي بن عامر بن مسرف بن حارث بن عمرو بن مر بن وائل بن خُشَين بن\n_________\n(^١) مسلم (١٩٣٠) كتاب: الصيد والذبائح، باب: الصيد بالكلاب المعلمة وأبو داود (٢٨٥٥، ٢٨٥٧، ٣٨٣٩)، والترمذي (١٤٦٤) والنسائي ٧/ ١٨١ وابن ماجه (٣٢٠٧).\n(^٢) من (غ) وهو الموافق لما في \"تهذيب الكمال\" ١٣/ ٢٨١.\n(^٣) ورد بهامش الأصل: أي في اسم أبي ثعلبة فاعلمه.","vol":"26","page":380},{"text":"النمر أخي كلب وأسد وغيرهم أبناء وبرة أخي ريان والد جرم بن ريان ابني ثعلبة بن حلوان بن عمران بن الحاف بن قضاعة (^١).\nقال ابن سعد: قدم على رسول الله - ﷺ - وهو يتجهز إلى خيبر فشهد خيبر معه، ثم قدم على رسول الله - ﷺ - وقد خشين وهم سبعة، فنزلوا على أبي ثعلبة، وقال الواقدي: توفي بالشام سنة خمس وسبعين أول خلافة عبد الملك بن مروان (^٢).\nوقال أبو عمر وغيره: كان أبو ثعلبة ممن بايع تحت الشجرة ثم نزل الشام ومات في خلافة معاوية، وقال ابن الكلبي: بايع بيعة الرضوان وأرسله إلى قومه فأسلموا وأخوه عمرو بن الحشرج (^٣).\nالحديث الثالث: حديث أنس بن مالك - ﵁ -: قَالَ: أَنْفَجْنَا أَرْنبَا بِمَرِّ الظَّهْرَانِ، فَسَعَوْا عَلَيْهَا حَتَّى لَغبُوا، فَسَعَيْتُ عَلَيْهَا .. الحديث. وسلف في الهبة.\nومعنى: (أنفجنا): أجرينا، وفي كتاب \"الأفعال\": نفج الأرنب وغيره نفوجًا: أسرع (^٤).\nوقال صاحب \"العين\": وأنفجته، وكل ما ارتفع فقد انتفج ورجل نفاج بما لم يفعل (^٥).\nوقال ابن التين: أنفجنا: أثرنا، يقال: نفج الأرنب إذا ثار، وأنفجه صائده أثاره وهو بمعنى ما سلف.\n_________\n(^١) ذكر ابن حجر في \"الإصابة\" ٤/ ٢٩ الاختلاف في اسمه وضبط -بالحروف- كل اسم ذكره، فانظره.\n(^٢) \"الطبقات الكبرى\" ٧/ ٤١٦.\n(^٣) \"الاستيعاب\" ٤/ ١٨٣. وفيه: جرهم. بدل: الحشرج.\n(^٤) \"الأفعال\" ص ٢٦٢.\n(^٥) \"العين\" ٦/ ١٤٥.","vol":"26","page":381},{"text":"ولغبوا -بفتح الغين-: أعيوا. وقال الجوهري: لغب بالكسر: لغة ضعيفة (^١)، ومنه: وما ﴿مَسَّنَا مِنْ لُغُوبٍ﴾ أي: إعياء.\nوقوله: (فَبَعَثَ إِلَى النَّبِيِّ - ﷺ - بِوَرِكِهَا وَفَخِذَيْهَا).\nالورك: ما فوق الفخذين بكسر الواو وسكونها لغتان كذا ذكرهما ابن التين، وأهمل ثالثة: فتح الواو وكسر الراء وإسكان ثانيه مع فتح أوله وكسره.\nوالفخذ: بفتح الفاء وكسر الخاء هذا أصله ويجوز فيه ثلاث لغات غير هذا، سكون الخاء أيضًا وكسر الفاء وسكون الخاء -كَقِدْر- وكسرها؛ وذلك أن كل اسم وفعل على وزن عَلِم وسطه حرف حلق يجوز فيه أربع لغات كما بينا، فمثال الاسم فخذ، ومثال الفعل شهد وبئس ونعم.\nالحديث الرابع: حديث أبي قتادة السالف في الحج والجهاد والأطعمة والهبة (^٢).\nوقوله: (تَخَلَّفَ مَعَ أَصْحَابٍ لَهُ مُحْرِمِينَ) كذا في الأصول، وذكره ابن التين بلفظ: (محرمون) (^٣) ثم قال: [كذا] (^٤) وقع هنا، ولعله خبر مبتدأ محذوف، التقدير: وهم محرمون.\nوقوله: (وَهْوَ غَيْرُ مُحْرِمٍ). قال ابن التين: انظر كيف جاوز الميقات وهو غير محرم.\n_________\n(^١) \"الصحاح\" ١/ ٢٢٠.\n(^٢) سلف في جزاء الصيد برقم (١٨٢١)، وفي الجهاد برقم (٢٨٥٤)، وفي الأطعمة برقم (٥٤٠٦)، وفي الهبة برقم (٢٥٧٠).\n(^٣) أشار في هامش \"اليونينية\" ٧/ ٨٨ أنها رواية أبي ذر عن الحموي والمستملي.\n(^٤) ليست في الأصل، والسياق يقتضيها.","vol":"26","page":382},{"text":"قال أبو عبد الملك: كان هذا في عمرة الحديبية، أحرم - ﵇ - من ذي الحليفة وأمر أبا قتادة وأصحابه أن يكشفوا طريق الساحل قبل أن يحرموا، ثم أحرم أصحاب أبي قتادة ولم يحرم هو حتى رأى الحمار.\nوقوله: (ثُمَّ سَأَلَ أَصْحَابَهُ أَنْ يُنَاوِلُوهُ سَوْطًا، فَأَبَوْا). فيه: أن المحرم لا يعين الحلال على الصيد.\nوفي بعض طرق البخاري: \"هل أثرتم أو أعنتم\" قالوا: لا.\nوقال ابن القاسم: إن دل محرم حلالًا أو إنسانًا أو أمر بقتله فلا شيء عليه، إلا أن يأمر عبده فيقتله، فعليه جزاء واحد أو استغفر الله للدال، وكذلك إن ناوله سوطه (^١).\nوقال عطاء وأحمد وإسحاق والليث: عليه الجزاء، وروي عن أشهب.\nوقال ابن وهب: أحبُّ إلى أن يفدي، وهو قول أبي حنيفة واستدل أصحابه بسؤاله أن يناولوه سوطه أو رمحه. وهذا الحديث أصل في جواز أكل ما صاده الحلال لنفسه لا للمحرم، وهو قول فقهاء الأمصار وغيرهم، وقال عبد الله بن عمرو وابن عباس: لا يحل للمحرم أكل الصيد.\nواختلف فيما صاده الحلال لأجل المحرم.\nقال مالك: لا يأكله المحرم. وسواء أمره المحرم بذبحه أو لا، وبه قال عطاء وأحمد وإسحاق والشافعي وأجاز أكله أبو حنيفة (^٢).\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٦٧.\n(^٢) انظر: \"المنتقى\" ٢/ ٢٤١ - ٢٤٦.","vol":"26","page":383},{"text":"فصل:\nقام الإجماع على جواز الصيد للاكتساب وطلب المعاش، وقد سلف ذلك، وقال مالك فيمن كان شأنه الصيد للذة: إن شهادته غير جائزة. وقد أسلفنا هناك أن حديث ابن عباس \"من اتبع الصيد غفل\" إلا أن الذي يصيد للذة ينبغي أن يعتبر فإن كان يضيع له فرائضه وما يلزمه من مراعاة أوقات الصلاة وشبهها؛ فهذا هو الأمر المسقط لشهادته ولو لم يكن ثم صيد، وإن كان لا يضيع شيئًا يلزمه فلا ينبغي أن ترد شهادته (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٥/ ٣٩٨.","vol":"26","page":384},{"text":"<span data-type='title' id=toc-3359>١١ - باب التَّصَيُّدِ عَلَى الْجِبَالِ</span>\n٥٤٩٢ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، أَخْبَرَنَا عَمْرٌو، أَنَّ أَبَا النَّضْرِ حَدَّثَهُ عَنْ نَافِعٍ -مَوْلَى أَبِي قَتَادَةَ- وَأَبِي صَالِحٍ -مَوْلَى التَّوْأَمَةِ- سَمِعْتُ أَبَا قَتَادَةَ قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَهُمْ مُحْرِمُونَ، وَأَنَا رَجُلٌ حِلٌّ عَلَى فَرَسٍ، وَكُنْتُ رَقَّاءً عَلَى الْجِبَالِ، فَبَيْنَا أَنَا عَلَى ذَلِكَ إِذْ رَأَيْتُ النَّاسَ مُتَشَوِّفِينَ لِشَيْءٍ، فَذَهَبْتُ أَنْظُرُ فَإِذَا هُوَ حِمَارُ وَحْشٍ، فَقُلْتُ لَهُمْ: مَا هَذَا؟ قَالُوا: لَا نَدْرِي. قُلْتُ: هُوَ حِمَارٌ وَحْشِيٌّ. فَقَالُوا: هُوَ مَا رَأَيْتَ. وَكُنْتُ نَسِيتُ سَوْطِي، فَقُلْتُ لَهُمْ: نَاوِلُونِي سَوْطِي. فَقَالُوا: لَا نُعِينُكَ عَلَيْهِ. فَنَزَلْتُ فَأَخَذْتُهُ، ثُمَّ ضَرَبْتُ فِي أَثَرِهِ، فَلَمْ يَكُنْ إِلاَّ ذَاكَ، حَتَّى عَقَرْتُهُ، فَأَتَيْتُ إِلَيْهِمْ فَقُلْتُ لَهُمْ: قُومُوا فَاحْتَمِلُوا. قَالُوا: لَا نَمَسُّهُ. فَحَمَلْتُهُ حَتَّى جِئْتُهُمْ بِهِ، فَأَبَى بَعْضُهُمْ، وَأَكَلَ بَعْضُهُمْ، فَقُلْتُ: أَنَا أَسْتَوْقِفُ لَكُمُ النَّبِيَّ - ﷺ -، فَأَدْرَكْتُهُ فَحَدَّثْتُهُ الْحَدِيثَ، فَقَالَ لِي: «أَبَقِىَ مَعَكُمْ شَيْءٌ مِنْهُ؟». قُلْتُ: نَعَمْ. فَقَالَ: «كُلُوا، فَهْوَ طُعْمٌ أَطْعَمَكُمُوهَا اللهُ». [انظر:١٨٢١ - مسلم: ١١٩٦ - فتح: ٩/ ٦١٣].\nذكر حديث ابن وهب: أَنَا عَمْرٌو، أَنَّ أَبَا النَّضْرِ حَدَّثَهُ عَنْ نَافِعٍ -مَوْلَى أَبِي قَتَادَةَ- وَأَبِي صَالِحٍ -مَوْلَى التَّوْأَمَةِ- قالا: سمعنا أَبَا قَتَادَةَ - ﵁ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَهُمْ مُحْرِمُونَ، وَأَنَا حِلٌّ عَلَى فَرَسٍ، وَكُنْتُ رَقَّاءً عَلَى الجِبَالِ، فَبَيْنَا أَنَا عَلَى ذَلِكَ إِذْ رَأَيْتُ النَّاسَ مُتَشَوِّفِينَ فنظرت فَإِذَا حِمَارُ وَحْشٍ، وساق الحديث المذكور في الحج.\nوالتوأمة: بفتح التاء، وواو ساكنة، ثم همزة مفتوحة، وقال ابن التين: فيه روايتان: تُوَمة، على وزن: حُطَمة، وتومة بفتح أوله كما أسلفناه، وقال الداودي: تغيّر أبو صالح هذا بآخره فمن أخذ منه قديمًا مثل ابن أبي ذئب وعمرو بن الحارث فهو صحيح، وذكره هنا","vol":"26","page":385},{"text":"مع نافع لما في حديثه من الزيادة، وهو قوله: (رقاء) إلى قوله: (حمار وحش).\nوقال الجياني: كذا رواه ابن السكن، وأبو أحمد، وأبو زيد عن نافع وأبي صالح، إلا أن أبا محمد كتب في حاشية كتابه: هذا خطأ. يعني: أن صوابه عنده: عن نافع وصالح مولى التوأمة. وليس كما ظن، والحديث محفوظ لنبهان أبي صالح لا لابنه صالح، ورواية من ذكرنا من الرواة صواب، كما رووه، والوهَم من أبي محمد، وقد أخبرني أبو (عُمر) (^١) أحمد بن محمد بن يحيى ابن الحذاء عن أبيه، قال: سألت أبا محمد عبد الغني بن سعيد المصري عن هذا الحديث، وعمن روى فيه: صالح مولى التوأمة فقال: هذا خطأ، إنما هو عن نافع وأبي صالح.\nقال: وأبو صالح هذا هو: والد صالح، ولم يأت له غير هذا الحديث فلذلك غَلِطَ فيه من غَلِط، وأبو صالح اسمه: نبهان، وهو مذكور فيمن خرج له البخاري في \"الصحيح\" يعني في المقرونات (^٢).\nفصل:\nنبه البخاري بما ترجم على جواز ارتكاب المشاق لنفسه ودابته لغرض صحيح وهو الصيد، والتصيد على الجبال كهو على السهل في الإباحة سواء، وأن جري الخيل في الجبال والأوعار جائز للحاجة وليس من تعذيب الحيوان والتحامل عليها.\n_________\n(^١) ضبط في الأصل: عَمرو والمثبت من (غ) وهو الصواب كما في \"تقييد المهمل\" وانظر ترجمته في \"الصلة\" ١/ ٦٢ (١٣٣) وفيه أيضًا تكنيته بأبي عمر.\n(^٢) \"تقييد المهمل\" ٢/ ٧١٩ - ٧٢٠.","vol":"26","page":386},{"text":"فصل:\nقوله: (رَقَّاءً) ممدود، فقال: من رقى إذا صعِد وطلَع.\nوفي قوله: (إذ رأيت الناس متشوفين)، وفي أخرى (فضحك بعضهم) أن التشوف والضحك ليس بإعانة.","vol":"26","page":387},{"text":"<span data-type='title' id=toc-3360>١٢ - باب قَوْلِه -﷿-: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ﴾ [المائدة: ٩٦]</span>\nوَقَالَ عُمَرُ - ﵁ -: صيْدُهُ مَا اصْطِيدَ، ﴿وَطَعَامُهُ﴾ [المائدة: ٩٦] مَا رَمَى بِهِ. وَقَالَ أَبُو بَكْرٍ - ﵁ -: الطَّافِي حَلَالٌ. وَقَالَ ابن عَبَّاسٍ: طَعَامُهُ: مَيْتَتُهُ إِلَّا مَا قَذِرْتَ مِنْهَا، وَالْجِرِّيُّ لَا تَأْكُلُهُ اليَهُودُ وَنَحْنُ نَأْكُلُهُ. وَقَالَ شُرَيْحٌ صَاحِبُ النَّبِيِّ - ﷺ -: كُلُّ شَيْءٍ فِي البَحْرِ مَذْبُوحٌ. وَقَالَ عَطَاءٌ: أَمَّا الطَّيْرُ فَأَرى أَنْ يَذْبَحَهُ. وَقَالَ ابن جُرَيْجٍ: قُلْتُ لِعَطَاءٍ: صيْدُ الأَنْهَارِ وَقِلَاتِ السَّيْلِ أَصَيْدُ بَحْرٍ هُوَ؟ قَالَ: نَعَمْ. ثُمَّ تَلَا: ﴿هَذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ﴾ الآية [فاطر: ١٢]. وَرَكِبَ الحَسَنُ - ﵇ - عَلَى سَرْجٍ مِنْ جُلُودِ كِلَابِ المَاءِ. وَقَالَ الشَّعْبِيُّ: لَوْ أَنَّ أَهْلِي أَكَلُوا الضَّفَادِعَ لأَطْعَمْتُهُمْ. وَلَمْ يَرَ الحَسَنُ بِالسُّلَحْفَاةِ بَأْسًا. وَقَالَ ابن عَبَّاسٍ: كُلْ مِنْ صَيْدِ البَحْرِ نَصرَانِيٍّ أَوْ يَهُودِيٍّ أَوْ مَجُوسِيٍّ. وَقَالَ أَبُو الدَّرْدَاءِ فِي المُرِي: ذَبَحَ الخَمْرَ النِّينَانُ وَالشَّمْسُ.\n\n٥٤٩٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرٌو أَنَّهُ سَمِعَ جَابِرًا - ﵁ - يَقُولُ: غَزَوْنَا جَيْشَ الْخَبَطِ، وَأُمِّرَ أَبُو عُبَيْدَةَ، فَجُعْنَا جُوعًا شَدِيدًا، فَأَلْقَى الْبَحْرُ حُوتًا مَيِّتًا لَمْ يُرَ مِثْلُهُ يُقَالُ لَهُ: الْعَنْبَرُ، فَأَكَلْنَا مِنْهُ نِصْفَ شَهْرٍ، فَأَخَذَ أَبُو عُبَيْدَةَ عَظْمًا مِنْ عِظَامِهِ، فَمَرَّ الرَّاكِبُ تَحْتَهُ. [انظر: ٢٤٨٣ - مسلم: ١٩٣٥ - فتح: ٩/ ٦١٥].\n\n٥٤٩٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ عَمْرٍو قَالَ: سَمِعْتُ جَابِرًا يَقُولُ: بَعَثَنَا النَّبِيُّ - ﷺ - ثَلَاثَمِائَةِ رَاكِبٍ وَأَمِيرُنَا أَبُو عُبَيْدَةَ نَرْصُدُ عِيرًا لِقُرَيْشٍ، فَأَصَابَنَا جُوعٌ شَدِيدٌ حَتَّى أَكَلْنَا الْخَبَطَ، فَسُمِّيَ جَيْشَ الْخَبَطِ، وَأَلْقَى الْبَحْرُ حُوتًا يُقَالُ لَهُ: الْعَنْبَرُ، فَأَكَلْنَا نِصْفَ شَهْرٍ وَادَّهَنَّا بِوَدَكِهِ حَتَّى صَلَحَتْ أَجْسَامُنَا. قَالَ: فَأَخَذَ","vol":"26","page":388},{"text":"أَبُو عُبَيْدَةَ ضِلَعًا مِنْ أَضْلَاعِهِ فَنَصَبَهُ، فَمَرَّ الرَّاكِبُ تَحْتَهُ، وَكَانَ فِينَا رَجُلٌ فَلَمَّا اشْتَدَّ الْجُوعُ نَحَرَ ثَلَاثَ جَزَائِرَ، ثُمَّ ثَلَاثَ جَزَائِرَ، ثُمَّ نَهَاهُ أَبُو عُبَيْدَةَ. [انظر: ٢٤٨٣ - مسلم: ١٩٣٥ - فتح: ٩/ ٦١٥].\nثم ساق حديث العنبر من طريق ابن جريج وسفيان، عن عمرو، عن جابر.\nالشرح:\nفي الآية المذكورة خمسة أقوال:\nأحدها: قول عمر: (طعامه: ما رمى به) والهاء في (طعامه) عائدة على البحر، وكذلك في قول ابن عباس: طعامه ما ردع؛ لأنه ينبتّ. وكذلك قول سعيد بن جبير: طعامه: الملح منه ما كان طريًّا، وقيل: طعامه: أكله، فالهاء في (طعامه) على الصيد؛ لأنه كان يجوز أن يحل لنا صيد دون أكلِه ونحن حرم، وكذلك في قولة من قال: (طعامه): طعام الصيد، أي: قد أحل لنا ما نجد في جوفه من حوت أو ضفدع (^١).\nونقل ابن بطال عن ابن عباس: طعامه: ما لفظه فألقاه ميتًا. وقال ابن عباس: أشهد على الصديق لسمعته يقول: السمكة الطافية حلال لمن أكلها، وقال: عن عمر وزيد بن ثابت وعبد الله بن (عمر) (^٢) وأبي هريرة - ﵁ - مثل قول ابن عباس في تأويل الآية، ثم روى القول الآخر عن ابن عباس فقال: ورُويَ عن ابن عباس قول آخر: (طعامه): مملوحه. وقال عن سعيد بن المسيب والنخعي ومجاهد وابن جبير مثله، ومن قال: (طعامه): مملوحه، كره أكل ما طفا منه، وروي ذلك عن جابر وابن عباس وعن طاوس وابن سيرين والكوفيين: لا يؤكل الطافي إذا مات\n_________\n(^١) انظر: \"تفسير الطبري\" ٥/ ٦٨ - ٧٠.\n(^٢) وقع في \"شرح ابن بطال\": عمرو.","vol":"26","page":389},{"text":"حتف أنفه ولفَظَهُ البحرُ ميتًا ولا يؤكل من البحر غير السمك. وقال مالك: يؤكل كل حيوان في البحر، وهو حلال -حيًّا كان أو ميتًا- وهو قول الأوزاعي (^١) وابن حزم قال: سواء وجد حيًّا أو ميتًا طفا أو لم يطف أو قتله حيوان بري أو بحري، أو مجوسي، أو وثني، أو غيرهما، وسواء خنزير الماء وإنسانه أو كلبه حلال وخالف في ذلك أبو حنيفة وقاله أيضًا الليث (^٢)، وأجاز الشافعي خنزير الماء (^٣)، وكرهه مالك أي: من غير تحريم. قاله ابن القصار، وكذا قال ابن القاسم: لا أُراه حرامًا (^٤).\nوحديث الباب حجة على الكوفيين ومن وافقهم؛ لأن أبا عُبيدة في أصحاب رسول الله - ﷺ - أكلوا الحوت الذي لفظه البحر ميتًا، ولا يجوز أن يخفى عليهم وجه الصواب في ذلك وأكلوا الميتة وهم ثلثمائة رجل.\nوقال بعض المالكية: إنهم لم يأكلوه على وجه ما يؤكل عليه الميتة عند الضرورة إليها، وذلك أنهم قاموا عليه أيامًا تأكلون منه والمضطر إلى الميتة إنما يأكل منها ثم ينتقل بطلب المباح.\nوقوله: (﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ﴾) يقتضي عمومه إباحة كل ما في البحر من جميع الحيوان حوتًا كان أو غيره مما يصطاد خنزيرًا كان أو كلبًا أو ضفدعًا، ويشهد لذلك الحديث المشهور \"هو الطهور ماؤه الحل ميتته\" أخرجه أحمد وأصحاب السنن الأربعة من حديث أبي هريرة (^٥)، وصححه\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٠٠.\n(^٢) \"المحلى\" ٧/ ٣٩٣ - ٣٩٤.\n(^٣) انظر \"مختصر اختلاف العلماء\" ٣/ ٢١٤، \"الاستذكار\" ١٥/ ٣٠٥.\n(^٤) \"المدونة\" ١/ ٤٢٠، وانظر \"شرح ابن بطال\" ٥/ ٤٠٠.\n(^٥) أبو داود (٨٣)، والترمذي (٦٩)، والنسائي ١/ ٥٠، وابن ماجه (٣٨٦)، وأحمد ١٢/ ١٧١.","vol":"26","page":390},{"text":"الترمذي والبخاري وابن خزيمة وابن حبان (^١) وابن السكن، وأخرجه أحمد وابن ماجه وابن حبان من حديث جابر (^٢)، وهذا أصح ما في الباب.\nفأطلق على جميع ميتته وأباحها؛ فسقط قول الكوفيين، وُيزيل ما قد يُتوهم أن الشارع قد أكل منه في المدينة بعد ما قدموا وأخبروه بذلك كما سيأتي، وقد قال الصديق: كل دابة في البحر فقد ذكاها الله لكم. ولم يخص ولا مخالف له، وأيضًا فإن البحر لما عفي عن الذكاة فيما يخرج منه عفي عن مراعاة صورها، وبعضها كصور الحيات، وكذا صورة الدابة التي يقال لها العنبر خارجة عن عادات السمك، ولم يحرم أكلها، وأيضًا فإن اسم سبع وكلب وخنزير لا يتناول حيوان الماء؛ لأنك تقول: خنزير الماء، وكلب الماء بالإضافة، والخنزير المحرم مطلق لا يتناول إلا ما كان في البر خاصة، وكذلك الجِرِّيّ داخل في صيد البحر، ولم يُروَ كراهيته إلا عن علي بإسناد لا يصح (^٣)، وأجازه الكوفيون؛ لأنه داخل في عموم السمك وحرموا الضفادع، وبه قال الشافعي (^٤).\nقلت: إنما يحرم عندنا حيث كانت تعيش في بر وبحر، وكذا السرطان والحية، والأصح عندنا أن كل ما في البحر يطلق عليه اسم السمك.\n_________\n(^١) \"علل الترمذي\" ١/ ١٣٥ - ١٣٦، \"صحيح ابن خزيمة\" ١/ ٥٩ (١١١)، \"صحيح ابن حبان\" ٤/ ٤٩ (١٢٤٣).\n(^٢) ابن ماجه (٣٨٨)، وابن حبان ٤/ ٥١ (١٢٤٤).\n(^٣) رواه عبد الرزاق في \"مصنفه\" ٤/ ٥٣٦ (٨٧٧٤) عن عثمان بن مطر، عن سعيد، عن قتادة، عن خلاس بن عَمرو أن عليًّا كان يكره من الشاة الطحال، ومن السمك الجري، ومن الطير كل ذي مخلب.\n(^٤) انظر: \"شرح ابن بطال\" ٤/ ٤٠١.","vol":"26","page":391},{"text":"فصل:\nوأثر أبي بكر - ﵁ -: الطافي حلال. أخرجه ابن أبي شيبة، عن وكيع، عن سفيان، عن عبد الملك بن أبي بشير، عن عكرمة، عن ابن عباس قال: أشهد على أبي بكر أنه قال: السمكة الطافية على الماء حلال (^١).\nزاد الطحاوي في \"كتاب الصيد\": (حلال) (^٢) لمن أراد أكله.\nوروى الدارقطني من حديث موسى بن داود: ثنا حماد بن سلمة، عن عمرو بن دينار قال: سمعت شيخًا يكنى أبا عبد الرحمن: سمعت أبا بكر الصديق يقول: ما في البحر من شيء إلا قد ذكاه الله لكم، ومن حديث عباد بن يعقوب، ثنا شريك، عن (ابن أبي بشير) (^٣)، عن عكرمة، عن ابن عباس - ﵄ -: سمعت أبا بكر - ﵁ - يقول: إن الله قد ذبح لكم ما في البحر، فكلوه كله، فإنه ذكي، وفي لفظ: أشهد على أبي بكر أنه أكل السمك الطافي على الماء (^٤).\nفائدة: الطافي: ما على على الماء ولم يرسب، وهو غير مهموز من طفا يطفو.\nفصل:\nوأثر ابن عباس: طعامه: ميتته إلا ما قذرت منها. أخرجه ابن أبي شيبة، عن حاتم بن إسماعيل، عن محمد بن صخر، عن محمد بن كعب عنه وذكر قوله تعالى: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ﴾ [المائدة: ٩٦]\n_________\n(^١) \"المصنف\" ٤/ ٢٥٤ (١٩٧٤٩).\n(^٢) من (غ).\n(^٣) كذا بالسنن، ووقع بالأصول: أبي بشر. وانظر إسناد ابن أبي شيبة السابق.\n(^٤) \"سنن الدارقطني\" ٤/ ٢٦٩ - ٢٧٠.","vol":"26","page":392},{"text":"ما ألقى البحر على ظهره ميتًا وفي رواية أبي مجلز عنه: طعامه ما قذف (^١).\nفصل:\nوقوله: (وَالْجِرِّيُّ لَا تَأْكُلُهُ اليَهُودُ وَنَحْنُ نَأْكُلُهُ). هو بفتح الجيم كما ذكره عياض (^٢)، وفيه الكسر أيضًا، وبه ضبطه الدمياطي بخطه، وهو ما لا قشر له من الحوت وهذا عن ابن عباس أيضًا أخرجه ابن أبي شيبة من حديث عبد الكريم، عن عكرمة: سئل ابن عباس عن الجري، فقال: لا بأس به إنما يحرمه اليهود ونحن نأكله.\nوعن علي بن أبي طالب وذكر الجري: كثير طيب يشبع العيال. وفي لفظ آخر: نأكله ولا نرى به بأسًا، وعنه: أنه كرهه.\nوعن إبراهيم: لا بأس به وعليك بأذنابه. وفي لفظ: لا بأس بالجريث.\nوقال سعيد بن جبير: هو من السمك إن أعجبك كله.\nولما سئل ابن الحنفية عن الجري والطحال وأشباههما مما يكره أكله: تلا ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ [الأنعام: ١٤٥] وقال عطاء: لما سئل عن الجري: كل ذنب سمين منه (^٣).\nوقال الحسن: هو من صيد البحر لا بأس به بالمرماهيك وفي لفظ: لا يرى بأكل الجريث بأسًا (^٤).\n_________\n(^١) \"المصنف\" ٤/ ٢٥٥ (١٩٧٥٨ - ١٩٧٦٢).\n(^٢) \"مشارق الأنوار\" ١/ ١٤٥.\n(^٣) كذا في الأصل، وفي \"المصنف\" (ريب) بدل (ذنب) وعلى أي منهما فالمعنى غير واضح، ووقع في \"عمدة القاري\" ١٧/ ٢٢٢: كُلْ كُلَّ ذنيب سمين منه.\n(^٤) انظر \"مصنف ابن أبي شيبة\" ٥/ ١٤٥ - ١٤٦.","vol":"26","page":393},{"text":"وإلى أكله ذهب مالك وأصحابه وقال ابن حبيب: أنا أكرهه؛ لأنه يقال: إنه من المسوخ (^١). وفي \"الغريبين\": الجري: الجريث أراه الحوت هو المرماهي وهو نوع من السمك.\nوروينا في \"مسند إسحاق بن راهويه\": ثنا النضر بن شميل، ثنا أبو محمد العاقلاني، عن همام، عن رجل سماه قال: رأيت عمار بن ياسر على بغلة رسول الله -ﷺ - البيضاء، فأتى اللحامين فقال: إني رسول رسول الله - ﷺ - إليكم أن لا تأكلوا الحشا. قال النضر: يعني: الطحال قال: وأتى السماكين فقال: إني رسول رسول الله - ﷺ - إليكم لا تأكلوا السلور والأنقليس. قال النضر: يريد أحدهما: الجري، والآخر: المرماهي.\nقال الأزهري: المارماهي بالفارسية، وهي لغة في الجريث وهو: نوع من السمك يشبه الحيات (^٢)، وقيل: سمك لا قشر له. والأنقليس شبه الحيات رديء الغذاء، وهي: المارماهي بالفارسية والسلور مثله.\nفصل:\nوقوله: (وَقَال شُرَيْحٌ صَاحِبُ رسول الله - ﷺ -: كُلُّ شَيْءٍ فِي البَحْرِ مَذْبُوحٌ).\nأخرجه أبو نعيم في كتاب \"الصحابة\" حدثنا الحسين بن محمد بن علي، ثنا (القاسم الكوكبي) (^٣)، ثنا خالد بن سليمان الصدفي، ثنا\n_________\n(^١) \"المنتقى\" ٣/ ١٢٨.\n(^٢) \"تهذيب اللغة\" ١/ ٥٩٣ - ٥٩٤ مادة (جريث).\n(^٣) كذا بالأصل، وفي \"معرفة الصحابة\": حدثنا الحسن بن القاسم، حدثنا الكوكبي. ووقع في \"سنن الدارقطني\" ٤/ ٢٦٩: حدثنا الحسين بن القاسم الكوكبي. وهو الصواب، وهو شيخ الدارقطني، معروف. انظر \"تاريخ بغداد\" ٨/ ٨٦.","vol":"26","page":394},{"text":"أبو عاصم، عن ابن جريج، عن أبي الزبير، عن شريح بن أبي شريح الحجازي وكان من أصحاب النبي - ﷺ - قال رسول الله - ﷺ -: \"إن الله جل وعز ذبح ما في البحر لبني آدم\". قال أبو نعيم: كذا رواه خالد، عن أبي عاصم مرفوعًا، ورواه مسدد، عن يحيى بن سعيد، عن ابن جريج موقوفًا، ورواه عبد الوهاب بن نجدة، عن شعيب بن إسحاق، عن ابن جريج كذلك (^١)، ولما روى الدارقطني هذا الحديث مرفوعًا قال فيه: عن (أبي شريح) (^٢). وروى ابن أبي عاصم في \"الأطعمة\" بإسناد جيد، عن عمرو بن دينار قال: سمعت شيخًا كبيرًا يحلف بالله ما في البحر دابة إلا قد ذبحها الله لبني آدم.\nقال سفيان - الراوي عنه-: قال غيره: أبو شريح الخزاعي.\nوقال الجياني: هذا التعليق لم يكن في رواية أبي زيد وأبي أحمد وأبي علي، وفي أصل أبي محمد: وقال (أبو) (^٣) شريح. وهو وهَم، والحديث محفوظ لشريح لا لأبي شريح (^٤) وكذا ذكره البخاري في \"تاريخه\" عن مسدد، ثنا يحيى بن سعيد، عن ابن جريج، أخبرني عمرو وأبو الزبير؛ سمعا شريحًا (^٥).\nفائدة:\nشريح هذا صحابي -كما جزم به البخاري- حجازي روى عنه\n_________\n(^١) \"معرفة الصحابة\" ٣/ ١٤٧٩ (١٤٢٥).\n(^٢) كذا قال المصنف، والذي في مطبوع \"سنن الدارقطني\" ٤/ ٢٦٩: شريح. ولم يذكر في \"التعليق المغني\" اختلاف نسخ.\n(^٣) وقع بالأصول: ابن، والمثبت من \"تقييد المهمل\".\n(^٤) \"تقييد المهمل\" ٢/ ٧٢٠ - ٧٢١\n(^٥) \"التاريخ الكبير\" ٤/ ٢٢٨.","vol":"26","page":395},{"text":"أبو الزبير وعمرو بن دينار سمعاه يحدث عن أبي بكر الصديق قال: كل شيء في البحر مذبوح، ذبح الله لكم كل دابة خلقها في البحر. قال أبو الزبير وعمرو بن دينار: وكان شريح هذا قد أدرك النبي - ﷺ -.\nقال أبو حاتم: له صحبة (^١). وذكره في \"الاستيعاب\" ولا يعرف له غيره (^٢).\nفائدة أخرى: هذا المتن مروي من طريق آخر أخرجه الدارقطني من حديث إبراهيم الخُوْزي، عن عمرو بن دينار، عن عبد الله بن سرجس قال النبي - ﷺ -: \"إن الله قد ذبح كل نون في البحر لبني آدم\" (^٣).\nفصل:\nوأثر عطاء: أما الطير فأرى أن يذبحه. أخرجه ابن منده في \"الصحابة\" إثر حديث شريح المتقدم من طريق ابن جريج، فقال: فذكرت ذلك لعطاء فذكره.\nوهو قول مالك، وذكر الشيخ أبو الحسن، عن عطاء أنه قال: حيث يكون البر فهو من صيده، فجعله داخلًا في قوله تعالى: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ﴾ [المائدة: ٩٦].\nفصل:\nوقول ابن جريج، عن عطاء أخرجه أبو قرة، موسى بن طارق السكسكي في \"سننه\" عنه.\nوالقلات -بالمثناة فوق-: النقرة في الصخرة، ذكره في\n_________\n(^١) \"الجرح والتعديل\" ٤/ ٣٣٢.\n(^٢) \"الاستيعاب\" ٢/ ٢٦٠ (١١٨٤).\n(^٣) \"سنن الدارقطني\" ٤/ ٢٦٧.","vol":"26","page":396},{"text":"\"المجمل\" (^١). وفي \"الصحاح\" (^٢): نقرة في الجبل يستنقع فيها الماء إذا نضب السيل، وقَلْتُ العَيْنِ: (نُقْرتها) (^٣). وعبارة ابن التين: والقلات: جمع قَلْت، كبحر وبحار. ثم ساق ما ذكرناه، وعبارة ابن بطال: القلات: جمع قلْت، والقلت: (نقرة) (^٤) في حجر يحفرها السيل وكل نقرة في الجبل أو غيره قلت؛ وإنما أراد ما ساق السيل من الماء وبقي في الغدر الصغار، وكان فيها حيتان (^٥).\nفصل:\n(وركب الحسن ..) على ما ذكر، لا يحضرني وكذا أثر الشعبي في الضفدع. وفي أبي داود والنسائي و\"مستدرك الحاكم\"، وقال: صحيح الإسناد من حديث عبد الرحمن بن عثمان بن عبيد الله التيمي الصحابي، وهو ابن أخي طلحة بن عبيد الله - ﵁ - قال: ذكر طبيب عند رسول الله - ﷺ - دواء وذكر الضفدع يجعل فيه، فنهى النبي - ﷺ - عن قتل الضفدع (^٦)، قال البيهقي: وهذا أقوى ما روي في النهي عن قتله (^٧).\nورواه الدارمي في كتاب \"الأطعمة\" عن ابن عمر مرفوعًا مثله، قال الدارمي: فيكره أكله إذ نهي عن قتله؛ لأنه لا يمكن أكله إلا مقتولًا، فإن أكل غير مقتول فهو ميتة، وزعم ابن حزم أنه لا يحل أكلها؛ لأنه - ﵇ -\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٢٠ مادة (قلت).\n(^٢) \"الصحاح\" ١/ ٢٦١.\n(^٣) وقع بالأصول: يقذفها، والمثبت من \"الصحاح\".\n(^٤) وقع بالأصول: رمية، والمثبت من \"شرح ابن بطال\".\n(^٥) ابن بطال ٥/ ٤٠٢.\n(^٦) أبو داود (٣٨٧١)، النسائي ٧/ ٢١٠، \"المستدرك\" ٤/ ٤١١.\n(^٧) \"السنن الكبرى\" ٩/ ٣١٨.","vol":"26","page":397},{"text":"نهى عن ذبحها (^١)، وكذا قال الطحاوي في \"مشكله\": فيه دليل على أنه لا يؤكل وأنه بخلاف السمك ودل على أن ما في البحر من خلاف السمك لا يقتل ولا يؤكل وقد جاء أن نقيقها تسبيح فلما لم تؤكل فقتلها عبث (^٢)، وادعى ابن رشد أنه يحتمل أن يكونوا أرادوا قتله على صفة لا يجوز قتله بها؛ لما فيه من تعذيب، فنهي عن ذلك لذلك، لا لأنه لا يؤكل. قال: فلا حجة فيه إذًا على مالك في إجازة أكل دواب البحر.\nفصل:\nلم يبين الشعبي هل تذكى الضفادع أم لا؟ واختلف مذهب مالك في ذلك فقال ابن القاسم في \"المدونة\" عن مالك: أكل الضفدع والسرطان والسلَحْفاة جائز من غير ذكاة (^٣)، وروى عيسى عن ابن القاسم: ما كان مأواه الماء يؤكل من غير ذكاة وإن كان يرعى في البر، وما كان مأواه ومستقره البر فلا يؤكل إلا بذكاة، وإن (جاز) (^٤) يعني: في الماء. وعن محمد بن إبراهيم بن دينار فيهما: لا يؤكلان إلا بذكاة (^٥).\nقال ابن التين: وهو قول أبي حنيفة والشافعي. كذا نقل عن الشافعي.\nفصل:\nذكر الجاحظ في \"الحيوان\" في النهي عن قتلها من حديث ابن\n_________\n(^١) \"المحلى\" ٧/ ٣٩٨.\n(^٢) \"شرح مشكل الآثار\" ٥/ ٣٤.\n(^٣) \"المدونة\" ١/ ٤٢٧.\n(^٤) من (غ).\n(^٥) \"المنتقى\" ٣/ ١٢٩.","vol":"26","page":398},{"text":"المسيب، عن عبد الرحمن بن عثمان التميمي أنه - ﵇ - نهى عن قتلها، ومن حديث زرارة أنه سمع عبد الله بن عمرو يقول: لا تسبوا الضفادع فإن أصواتها تسبيح. وفي لفظ: فإن نقيقهن تسبيح. قال: والضفدع لا يصيح ولا يمكنه الصياح حتى يدخل حنكه الأسفل في الماء، وهي من الحيوان الذي يعيش في الماء ويبيض في الشط مثل الرق والسلحفاة وأشباه ذلك، وهي تنق فإذا أبصرت النار أمسكت، وهي من الحيوان الذي يخلق من أرحام الحيوان، ومن أرحام الأرضيين إذا لقحتها المياه، وأما قول من قال: إنها من السحاب فكذب، وهي لا عظام لها، وتزعم الأعراب في خرافاتها أنها كانت ذا ذنب وأن الضب سلبه إياه، وتقول العرب: لا يكون ذلك حتى يجمع بين الضب والنون. وحتى يجمع بين الضفدع والضب. والضفدع أجحظ الخلق عينا ويصبر عن الماء الأيام الصالحة وهي تعظم ولا تسمن كالأرنب. والأسد ينتابها في الشرائع فيأكلها أكلًا شديدًا، والحيات تأتي مناقع الماء لطلبها ويقال له: ينق ويهدر (^١).\nفصل آخر:\nفي لغاته، حكى ابن سيده فيه كسر الدال وفتحها مع كسر الضاد وقال: هما فصيحتان (^٢) وقال الأزهري في الفتح: إنها لغة قبيحة. وأنكره غيره أيضًا والأنثى ضفدعة. وفي \"الصحاح\": وناس يقولون ضفدع بفتح الدال، وقد زعم الخليل أنه ليس في الكلام فعلل إلا أربعة أحرف: درهم، وهجرع -وهو الطويل- وهبلع وقلعم -وهو\n_________\n(^١) \"الحيوان\" ٥/ ٥٢٤ - ٥٣٧.\n(^٢) \"المحكم\" ٢/ ٣١١.","vol":"26","page":399},{"text":"اسم جبل -وهو الأكول (^١)، زاد غيره الضفدع كما ذكرنا، وجزم صاحب \"ديوان الأدب\" بكسر الضاد والدال، وحكى ابن السيد في \"الاقتضاب\" ضم الضاد وفتح الدال، وهو نادر، وحكى ابن دحية ضمهما.\nفرع:\nفي \"القنية\" للحنفية: دود لحم وقع في مرقه لا تنجس وكذا الضفدع إذا ماتت في الماء، وعن محمد: إذا انقطع عنه أكرهه على وجه التحريم. وعندنا إذا مات ما لا نفس له سائلة في الماء والطعام لا ينجسه على الأظهر؛ لكن الضفدع مما يسيل دمه على الأصح، وقال ابن نافع: ميتة نجسة وكذا يثاب فيه.\nفصل:\nقوله: (وَلَمْ يَرَ الحَسَنُ بِالسُّلَحْفَاةِ بَأْسًا) هذا الأثر أخرجه ابن أبي شيبة، عن ابن مهدي، عن مبارك عنه، ومن حديث يزيد بن أبي زياد، عن أبي جعفر: أنه رأى سلحفاة فأكلها، ومن حديث أشعث، عن أبي هريرة - ﵁ -: كان فقهاء (المدينة) (^٢) يغالون في شراء الرق وحتى يبلغ ثمنها دينارًا، ومن حديث حجاج، عن عطاء: لا بأس بأكلها- يعني: السلحفاة (^٣). وزعم ابن حزم أنها لا تحل إلا بذكاة وأكلها حلال بريها وبحريها وأكل بيضها وروينا عن عطاء: إباحة أكلها. كذا عن طاوس ومحمد بن علي وفقهاء المدينة أيضًا (^٤).\nوروى محمد بن دينار، عن مالك: لا تؤكل إلا بذكاة، وروى ابن\n_________\n(^١) \"الصحاح\" ٢/ ١٢٥٠.\n(^٢) من (غ).\n(^٣) \"المصنف\" ٥/ ١٤٦ (٢٤٥٨٦ - ٢٤٥٨٩).\n(^٤) \"المحلى\" ٧/ ٤١٠.","vol":"26","page":400},{"text":"القاسم عنه أكلها، والضفدع والسرطان جائز من غير ذكاة، وفي \"مختصر الوقار\": تستحب ذكاتها؛ لأن لها في البر رعيا وقال: تلك عند محمد، وهي برس صغير يكون صيد البراري، وأما أبو حنيفة فكره أكلها، وقال مقاتل: إنها من المسوخ.\nفائدة:\nهي بفتح اللام كما ذكره في \"الصحاح\" (^١) وقدم ذلك في \"المحكم\" وحكي إسكانها وحكي إسقاط الهاء، وقال: إنها من دواب الماء، وقيل: هي الأنثى من الغيالم (^٢). وحكى الرؤاسي سُلَحْفِيَةٍ مثال بُلَهْنَيِةٍ وهو ملحق بالخماسي بألف، وإنما صارت ياء لكسرة ما قبلها (^٣).\nفصل:\nوأما قول ابن عباس: (كُلْ من صيد البحر ..) إلى آخره، فهو قول جمهور العلماء؛ لأن طعام البحر ميتة ولا يحتاج فيه إلى ذكاة، وقال الحسن فيما ذكره سعيد بن منصور، عن إسماعيل بن عياش، عن عبيد الله ابن عبيد الكلاعي، عن سليمان بن موسى عنه: أدرك سبعين رجلًا من أصحاب النبي - ﷺ - كلهم يأكل صيد المجوسي الحيتان، وما (يتخلى) (^٤) في صدورهم منه شيء، وروي ذلك عن عطاء والنخعي (^٥)، وهو قول الأربعة والأوزاعي وإسحاق وأبي ثور، وروى ابن أبي شيبة من حديث عيسى بن عاصم، عن علي أنه كره\n_________\n(^١) \"الصحاح\" ٤/ ١٣٧٧ (سلحف).\n(^٢) \"المحكم\" ٤/ ٤٨.\n(^٣) انظر المصدر قبل السابق.\n(^٤) كذا بالأصول ولعله: يختلج.\n(^٥) انظر: \"مصنف ابن أبي شيبة\" ٤/ ٢٤٧ (١٩٦٦٦).","vol":"26","page":401},{"text":"صيد المجوسي للسمك، وعن عطاء وسعيد بن جبير مثله بإسناد جيد (^١)، وقول ابن عباس: (كل من صيد البحر) يؤخذ منه أن صيد البر لا يؤكل إن صادوه وكذا هو في \"المدونة\" (^٢) وأجازه أشهب في اليهودي والنصراني.\nفصل:\nوقول أبي الدرداء: (ذبح الخمر النينان والشمس) كذا ذكره معلقًا بصيغة الجزم، وابن أبي شيبة أخرجه من طريق مكحول عنه، ولم يسمع منه، وروي عن مكحول بإسناد جيد أنه كان يكره المري يجعل فيه الخمر (^٣). قال أبو ذر: إذا طرحت النينان في الخمر ذبحته وحولته وصار مريًا، وكذلك إذا ترك في الشمس، وكذا قال ابن أبي صفرة ومعناه أن الخمر تطرح في الحيتان حتى يصير مريًا، فكأن الحيتان والشمس ذكاة الخمر وذبحها الذي يحللها ويحتج به من يجوز تخليل الخمر (^٤)، وقد سبق في البيوع ما فيه، وقال الحريمي: هو مري يعمل بالشام يؤخذ الخمر فيجعل فيها الملح والسمك ويوضع في الشمس فيغير طعمه إلى طعم المري، يقول: كما أن الميتة والخمر حرامان والتذكية تحل الميتة بالذبح فكذلك الملح.\nوالنينان، بكسر النون الأولى ثم مثناة تحت ثم نون أخرى ثم ألف ثم نون، جمع نون: وهو: الحوت، كعود وعيدان.\nوالمزي، بضم الميم وسكون الراء. وفي \"الصحاح\": المري الذي\n_________\n(^١) \"المصنف\" ٤/ ٢٤٧ (١٩٦٦٨)، (١٩٦٦٩)، (١٩٦٧٠).\n(^٢) \"المدونة\" ١/ ٤١٧.\n(^٣) \"المصنف\" ٥/ ٩٥ (٢٤٠٤٨)، (٢٤٠٤٩).\n(^٤) انظر: \"شرح ابن بطال\" ٥/ ٤٠١ - ٤٠٢.","vol":"26","page":402},{"text":"يؤتدم كأنه منسوب إلى المرارة والعامة تخففه وأنشد: وعندها المريُ والكامَخُ (^١).\nومالك في \"المدونة\" (^٢) كره هذا وقال ابن حبيب: هو حرام.\nوسئل الحافظ أبو موسى المديني عنه فقال: عبر عن قوة الملح والشمس وغلبتهما على الخمر وإزالتهما طعمهما وريحها بالذبح، وإنما ذكر النينان دون الملح؛ لأن المقصود من ذلك هي دون الملح وغيره الذي فيها، ولا يسمى المعمول من ذلك إلا باسمها دون ما أضيف إليها، ولم يرد به أن النينان وحدها هي التي حللته.\nوذهب البخاري إلى ظاهر اللفظ وأورده في طهارة صيد البحر وتحليله مريدًا أن السمك طاهر حلال، وأن طهارته وحله يتعدى إلى غيره كالملح حتى تصير (الخمر) (^٣) الحرام النجسة بإضافته عليها طاهرة حلالًا، وكان أبو الدرداء ممن يفتي بتحليل تخليل الخمر (^٤)، وقال: إن السمك بالآلة التي أضيفت إليه من الملح وغيره قد غلب على ضراوة الخمر التي كانت فيها وزال شدتها، كما أن الشمس تؤثر في تخليلها فصار خلًّا لا بأس به، فالخمر مفعول مقدم، والنينان والشمس فاعلان (^٥) له.\nومعناه أن أهل الريف بالشام وغيرها قد يعجنون المري بالخمر وربما يجعلون فيه أيضًا السمك المري بالملح والأبزار نحو ما يسمونه\n_________\n(^١) \"الصحاح\" ٢/ ٨١٤ (مرر).\n(^٢) \"المدونة\" ٤/ ٤١٢.\n(^٣) من (غ).\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ٩٨ (٢٤٠٨٢).\n(^٥) ورد بهامش الأصل: فاعل ومعطوف عليه.","vol":"26","page":403},{"text":"(الصحناء) (^١)، إذ القصد من المري وأكله هضم الطعام، فيضيفون إليه كل ثقيف وحريف ليزيد في جلاء المعدة واستدعاء الطعام بثقافته وحرافته، وكان أبو هريرة وأبو الدرداء وابن عباس وغيرهم من التابعين يأكلون هذا المري المعمول بالخمر ولا يرون به بأسًا ويقول أبو الدرداء إنما حرم الله الخمر بعينها وسكرها، وما ذبحته الشمس والملح فنحن نأكله لا نرى به بأسًا.\nفصل:\nحديث العنبر سلف في المغازي (^٢)، والخبط اسم ما خبط من القشر والورق وهو من علف الإبل، وكان أميرهم أبو عبيدة كما ذكره هنا أيضًا، وهو ثابت في مسلم (^٣) وغيره، ووقع في كتاب \"الأطعمة\" لابن أبي عاصم من حديث جابر أن الأمير عليهم يومئذٍ قيس بن سعد بن عبادة وهو عجيب، فإنه الذي ذبح لهم عند المخمصة جزورًا بعد جزور فقط وهو المشار إليه في البخاري: وكان فينا رجل، فلما اشتد بنا الجوع نحر ثلاث جزائر .. إلى آخره.\nفصل:\nمن الأحاديث الضعيفة ما أخرجه الدارقطني وضعفه عن جابر - ﵁ - مرفوعًا: \"كلوا ما حسر عنه البحر، وما ألقاه، وما وجدتموه طافيًا فوق الماء أو ميتًا فلا تأكلوه\"، ثم رواه من حديث أبي الزبير عنه مرفوعًا \"إذا طفا فلا تأكله وإذا جزر عنه فكله وإذا كان على حافتيه فكله\" ثم\n_________\n(^١) كذا بالأصول، ووقع في شرح الكرماني ٢٠/ ٩٠: الصمتى.\n(^٢) سلف برقم (٤٣٦١).\n(^٣) مسلم برقم (١٩٣٥) كتاب: الصيد والذبائح، باب: إباحة ميتات البحر.","vol":"26","page":404},{"text":"صوب وقفه (^١)، وقال عبد الحق: إنما يرويه الثقات من قول جابر وإنما أسنده من وجه ضعيف (^٢).\nفصل ملحق بالطافي:\nقال ابن حزم: بقي قول لبعضٍ في تحريم الطافي من السمك، روينا (ذلك) (^٣) عن جابر ومن طريق سعيد بن منصور، ثنا ابن فضيل، أنا عطاء بن السائب، عن ميسرة، عن علي - ﵁ - قال: ما طفا من صيد البحر فلا تأكلوه. ولا يصح؛ لأن ابن فضيل لم يسمع من عطاء إلا بعد اختلاطه، ومن طريق عبد الرزاق، عن الثوري، عن الأجلح، عن عبد الله بن أبي الهذيل سمع ابن عباس وذكر صيد البحر لا تأكل منه طافيًا. قال: والأجلح ليس بالقوي -قلت: قد وثق أيضًا- ومن طريق يحيى بن سعيد القطان، عن ابن أبي عروبة، عن قتادة، عن ابن المسيب: ما طفا فلا تأكل. وصح عن الحسن ومحمد وجابر بن زيد والنخعي: أنهم كرهوا الطافي من السمك، وبتحرميه يقول الحسن بن حي.\nوروي عن سفيان بن سعيد فيما في البحر مما عدا السمك قولان: يؤكل، لا يؤكل حتى يذبح. يبطلهما حديث العنبر وليس سمكًا وهو ميتته.\nقلت: في نفس الحديث: \"فألقى البحر حوتًا لم ير مثله\" ولا يقدر أحد أن يقول: الحوت ليس سمكًا، وعند سعيد بن منصور: حدثنا إسماعيل بن عياش، حدثني عبد العزيز بن عبيد الله بن حمزة بن\n_________\n(^١) \"سنن الدارقطني\" ٤/ ٢٦٧ - ٢٦٨.\n(^٢) \"الأحكام الوسطي\" ٤/ ١٢٤.\n(^٣) من (غ).","vol":"26","page":405},{"text":"صهيب، عن وهب بن كيسان، عن نعيم [بن] (^١) المجمر، عن جابر مثله، قال ابن حزم: هذا ضعيف (^٢). لأن في إسناده ابن عياش وهو ضعيف، وللدارقطني بإسناد جيد أن أبا أيوب سئل عن سمكة طافية على الماء فقال: أطيبة هي لم تتغير؟ قالوا: نعم. قال: فكلوها وارفعوا لي نصيبي وكان صائمًا، وبنحوه قال أبو طلحة الأنصاري؟ وفي سنده ضعف (^٣).\nوسلك الطحاوي مسلكًا ليس بجيد فطعن في حديث أبي هريرة السالف \"الحل ميتته\" فقال: ذهب الشافعي ومالك إليه وهو حديث قد اضطرب في إسناده اضطرابًا لا يصلح الاحتجاج به.\nكذا قال، وقد بينت في تخريجي لأحاديث الرافعي أنه لا يقدح (^٤)، قال: ولو صححناه لم يكن فيه ما يخالف حديث جابر، لأن الذي فيه من الميتة يحتمل أن يكون من الميتة التي أباحها في حديث جابر، فيلتئم الحديثان فيكون ما في حديث جابر من الطافي زيادة على ما في الحديث الآخر من تحليل الميتة، وأما ما سلف عن أبي طلحة وغيره فقد خالفهما فيه علي وجابر، والأولى بما اختلف من الصحابة ما وافق ما روي عن رسول الله - ﷺ - وهو النهي لا الإباحة.\nقلت: لا نسلمه.\nقال: وقد روي عن ابن عباس أنه سئل آتي البحر فأجده قد حمل سمكًا ميتًا؟ فقال: لا تأكل الميتة. فقد عاد قول ابن عباس إلى كراهة\n_________\n(^١) ليست في بالأصول، والمثبت من \"المحلى\".\n(^٢) \"المحلى\" ٧/ ٣٩٤ - ٣٩٦.\n(^٣) \"سنن الدارقطني\" ٤/ ٢٧٠ - ٢٧١.\n(^٤) \"البدر المنير\" ١/ ٣٤٨ - ٣٨١.","vol":"26","page":406},{"text":"أكل طافي السمك (^١).\nقال ابن رشد: والصواب في هذا ما ذهب إليه مالك، ويحمل ما روي عن رسول الله - ﷺ - من النهي عن أكل الطافي وعمن روى ذلك عنه من الصحابة على الكراهة دون التحريم، فتتفق الأقوال.\nقلت: الحق حله فإن الله تعالى قال: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ﴾ [المائدة: ٩٦] وقد فسر عمر بن الخطاب وابن عباس بأن طعامه: ما رمى به، وهما من أهل اللسان، وقال رسوله: \"الحل ميتته\" وأقرهم على أكل العنبر وأكل منه بالمدينة ولا معدل عن ذلك، واسم الميتة شرعًا: ما زال عنه الحياة لا بذكاة شرعية، وقد قال تعالى: ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ﴾ [المائدة: ٣] ومن القياس سمك لو مات في البر حل، وكذا البحر أصله إذا مات بسبب حر أو برد أو نضب الماء عنه أو قتلته سمكة أخرى أو يوخذ فيموت، وقد وافق أبو حنيفة على كل ذلك.\nفصل:\nقوله في حديث جابر (نَرْصُدُ عِيرًا لِقُرَيْشٍ) هو بفتح النون من نرصد أي: نرقب، وأرصد: رباعي إذا أعد شيئًا.\nوقوله: (نحر ثلاث جزائر) هو جمع جزور.\n_________\n(^١) \"شرح مشكل الآثار\" ١٠/ ٢١٠ - ٢١٤.","vol":"26","page":407},{"text":"<span data-type='title' id=toc-3361>١٣ - باب الْجَرَادِ</span>\n٥٤٩٥ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي يَعْفُورٍ قَالَ: سَمِعْتُ ابْنَ أَبِي أَوْفَى - ﵄ - قَالَ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ -أَوْ سِتًّا- كُنَّا نَأْكُلُ مَعَهُ الْجَرَادَ. قَالَ سُفْيَانُ وَأَبُو عَوَانَةَ وَإِسْرَائِيلُ، عَنْ أَبِي يَعْفُورٍ، عَنِ ابْنِ أَبِي أَوْفَى: سَبْعَ غَزَوَاتٍ. [مسلم: ١٩٥٢ - فتح: ٩/ ٦٢٠].\nذكر فيه حديث شعبة: عَنْ أَبِي يَعْفُورٍ قَالَ: سمِعْتُ ابن أَبِي أَوْفَى - ﵄ - قَالَ: غَزَوْنَا مَعَ النَّبِيِّ - ﷺ - سَبْعَ غَزَوَاتٍ -أَوْ ستًّا- كُنَّا نَأْكُلُ مَعَهُ الجَرَادَ. قَالَ سُفْيَانُ وَأَبُو عَوَانَةَ وَإِسْرَائِيلُ، عَنْ أَبِي يَعْفُورٍ، عَنِ ابن أَبِي أَوْفَى: سَبْعَ غَزَوَاتٍ.\nالشرح:\nهذا الحديث أخرجه مسلم وأبو داود والترمذي والنسائي (^١).\nوأبو يعفور: هو بالفاء واسمه واقد، ولقبه: وقدان عبدي تابعي، وهو أبو يعفور الكبير، والصغير: اسمه عبد الرحمن بن عبيد بن نسطاس عامري بكائي، ونسطاس: يكنى أبا صفية روى عن أبي الضحى مسلم بن صُبيح والوليد بن عيزار، وعنه: ابن عيينة ومروان بن معاوية، وهما متفق عليهما.\nوأبو عوانة اسمه: الوضاح.\nوعند ابن حبان من حديث أبي الوليد كما في البخاري: سبعًا أو ستًّا- شك شعبة (^٢). ورواه الترمذي صحيحًا من حديث سفيان عن أبي يعفور، فقال: ست غزوات، ثم قال: كذا روى ابن عيينة، عن\n_________\n(^١) أبو داود (٣٨١٢)، والترمذي (١٨٢١)، والنسائي ٧/ ٢١٠.\n(^٢) \"صحيح ابن حبان\" ١٢/ ٦٠ (٥٢٥٧).","vol":"26","page":408},{"text":"أبي يعفور فقال: ستًّا، وروى الثوري، عن أبي يعفور هذا الحديث فقال: سبعًا. قال: وروى شعبة هذا الحديث عن أبي يعفور بلفظ: غزونا مع رسول الله - ﷺ - غزوات نأكل الجراد. ثنا بذلك بندار أنا غندر عنه ولم يذكر عددًا (^١). وفي \"مسند الحميدي\" عبد الله بن الزبير رواه ابن عيينة -و[هو] (^٢) أخص الناس به (^٣) - ثنا سفيان، ثنا أبو يعفور قال: أتيت ابن أبي أوفى، فسألته عن أكل الجراد، فقال: غزوت مع رسول الله - ﷺ - ست غزوات أو سبع غزوات، فكنا نأكل الجراد (^٤).\nوروى ابن أبي عاصم في كتابه عن ابن أبي شيبة، عن ابن عيينة، عن أبي يعفور عن عبد الله قال: غزوت مع رسول الله - ﷺ - سبع غزوات نأكل الجراد (^٥).\nوأخرجه مسلم من حديث أبي كامل عن أبي عوانة عن أبي يعفور (^٦)، وأخرجه البزار عن ابن عبد الملك القرشي عنه (^٧) ثم قال: حدثنا الحسن بن مدرك، ثنا يحيى بن حماد وحدثنا أبو عوانة، عن الشيباني، عن ابن أبي أوفى قال: غزونا مع رسول الله - ﷺ - سبع غزوات نأكل الجراد.\n_________\n(^١) \"سنن الترمذي\" ٤/ ٢٦٨ - ٢٦٩ (١٨٢١ - ١٨٢٢).\n(^٢) زيادة يقتضيها السياق، وانظر التعليق الآتي.\n(^٣) هذِه العبارة من مداخلات الشارح؛ يشير إلى أن سفيان تابع شعبة على رواية الشك، فيندفع بذلك نسبة الشك إلى شعبة. ثم ساق إسناد الحميدي عن سفيان. والله أعلم.\n(^٤) \"مسند الحميدي\" ١/ ٥٦٦ (٧٣٠).\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ٥/ ١٤٣ (٢٤٥٥١).\n(^٦) مسلم (١٩٥٢) كتاب: الصيد والذبائح، باب: إباحة الجراد.\n(^٧) أي: عن أبي عوانة.","vol":"26","page":409},{"text":"قال: وحديث الشيباني لم أسمع أحدًا يحدث به إلا ابن مدرك، عن يحيى، وعند حديث أبي يعفور. وأما عند أبي عوانة، عن أبي يعفور: حدثنا غير واحد، وابن مدرك ذكر هذا أيضًا عن يحيى بن حماد، عن أبي عوانة، عن الشيباني وعن أبي يعفور، عن ابن أبي أوفي.\nفصل:\nالجراد -بفتح الجيم-: اسم جنس، واحدته جرادة يطلق على الذكر والأنثى، وجردت الأرض فهي مجرودة، أي: أكل الجراد نبتها.\nقال ابن دريد: سمي جرادًا؛ لأنه يجرد الأرض فيأكل ما عليها (^١)، وأطال الجاحظ في تعريفه، ونقل عن الأصمعي أنه إذا خرج من بيضه فهو دبا والواحدة دباة ثم قال: ولعابه سم على الأشجار لا يقع على شيء إلا أحرقه (^٢).\nوفي \"الغريب المصنف\" للأصمعي الذكر من الجراد: هو الحنطب، والعنطب زاد الكسائي: والعنطوب.\nوقال أبو حاتم في \"كتاب الطير\": قالت العرب الذكر والأنثى كذلك، وهو نثرة حوت يؤكل ولا يذبح قال (أبو المعاني) (^٣): والجندب ضرب مثله.\nوقال أبو حاتم: أبو جحادب شيخ الجنادب وسيدهم.\nقال ابن خالويه: وليس في كلام العرب اسم للجراد إذا غرب من\nالعصفور، وللجراد نيف وستون اسمًا فذكرها.\n_________\n(^١) \"جمهرة اللغة\" ١/ ٤٤٦.\n(^٢) \"الحيوان\" ٥/ ٥٤٢ - ٥٦٨.\n(^٣) كذا بالأصل، وتقدم أنه (أبو المعالي) بلام بدل النون.","vol":"26","page":410},{"text":"فصل:\nالجراد حلال بالإجماع، قال الكوفيون والشافعي: يؤكل كيفما مات (^١)، وقال مالك: إن وجده ميتًا لم يأكله حتى يقطع رءوسه أو يطرح في النار وهو حي من غير أن يقطف رءوسه فهو حلال. وعنه: إن أخذ حيًّا ثم قطع رأسه أو شواه فلا بأس بأكله، فإن أخذ حيًّا فغفل عنه حتى مات فلا يؤكل (^٢)، وإنما هو بمنزلة ما أخذه ميتًا قبل أن يصاد؛ لأنه من صيد البر، وذكاته قتله، ومن أجاز أكله ميتًا جعله من صيد البحر كطافي الحيتان يجوز أكلها، وذكر الطبري عن ابن عباس أنه قال: الجراد ذكي حيه وميته، وذكر عبد الرزاق أن ابن عباس قال: كان عمر - ﵁ - يأكل الجراد ويقول: لا بأس به لا يذبح، وعن علي أنه قال: الجراد مثل صيد البحر (^٣).\nوهو قول عطاء (^٤)، وأما مالك فهو عنده من صيد البر ولا يجوز أكله إلا بذكاة وهو قول ابن شهاب وربيعة (^٥)، وكان علقمة يكره الجراد ولا يأكله (^٦).\nوقال ابن التين: مشهور مذهب مالك افتقاره إلى الذكاة، وعند ابن حبيب: أنه يؤكل إذا وجد ميتًا، وبه قال محمد بن عبد الحكم قال: واختلف في ذكاته فقال ابن وهب: ذكاته أخذه.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٢١٠.\n(^٢) \"المدونة\" ١/ ٤١٩.\n(^٣) \"المصنف\" ٤/ ٥٣٢ (٨٧٥٨).\n(^٤) رواه عنه عبد الرزاق في \"المصنف\" ٤/ ٥٠٨ (٨٦٦٩).\n(^٥) \"النوادر والزيادات\" ٤/ ٣٥٧.\n(^٦) رواه عنه ابن أبي شيبة في \"مصنفه\" ٥/ ١٤٥ (٢٤٥٦٧).","vol":"26","page":411},{"text":"وقال مالك: قطع أجنحتها وأرجلها ذكاته (^١)، وقال أشهب وسحنون: لا تؤكل إلا بقطع رءوسها وأرجلها من أفخاذها، وإن ألقيت في ماء جاز أكلها، ومنعه سحنون، واختلف إذا سلقت الأحياء مع الأموات، فقال سحنون: تؤكل الأحياء ومنعه أشهب -قال ابن عبد الحكم-: وعلي.\nفرع:\nأخذها: التسمية عند قطع رءوسها أو أجنحتها أو غير ذلك مما يقتلها، قال الأبهري: والدليل على أنه (من) (^٢) صيد البر أن المحرم يجوز له صيد البحر وهو ممنوع من صيد الجراد؛ وذلك لئلا يقتله فعلم أنه من صيد البر وإذا كان ذلك كذلك فيحتاج إلى ذكاة إلا أن ذكاته حسب ما تيسر كما يكون في الصيد ذكاته على حسب ما يقدر عليه من الرمي وإرسال الكلب، لأنه لا يمكن من ذبحه بين الحلق واللبة، فكذلك الجراد تُذَكيهِ كيف تيسر لا حلق له ولا لبة، فلما كان يعيش في البر وجب أن يفارق السمك فلا يستباح إلا مما يقوم مقام الذكاة من أخذه كيف تيسر؛ لأن صيد البر لم يسامح فيه بغير ذكاة كما سومح في صيد البحر (^٣).\nفرع:\nلو صاده مجوسي أكل عندنا ولم يؤكل عند مالك (^٤)، وعلى قول مطرف يؤكل كالحوت (^٥).\n_________\n(^١) \"المدونة\" ١/ ٤١٩.\n(^٢) من (غ).\n(^٣) انظر: \"شرح ابن بطال\" ٥/ ٤٠٣.\n(^٤) انظر: \"النوادر\" ٤/ ٣٥٧.\n(^٥) \"المنتقى\" ٣/ ١٢٩.","vol":"26","page":412},{"text":"وقال ابن وهب: سألت مالكًا وغيره من أهل العلم عما يصيده المجوسي من الجراد فيموت عنده فقالوا: لا يؤكل.\nقال ابن وهب: إذا أخذه حيًّا ثم مات فلا بأس بأكله.\nفصل:\nوردت أحاديث بأكله وبالوقف، ففي ابن ماجه من حديث ابن عمر - ﵄ - أن رسول الله - ﷺ - قال: \"أحلت لنا ميتتان: الحوت والجراد\" (^١)، وإسناده ضعيف لأجل عبد الرحمن بن زيد بن أسلم، وإن كان الحاكم قال في \"مستدركه\" في حديث هو في سنده: هذا حديث صحيح الإسناد (^٢)، قال البيهقي: وقفه أصح وهو في معنى المسند (^٣)، ورواه الدارقطني من حديث عبد الله وعبد الرحمن ابني زيد بن أسلم عن أبيهما، عن ابن عمر أيضًا أنه - ﵇ - قال: \"أحلت لنا ميتتان: الحوت والجراد\" (^٤)، وروى ابن عدي من حديث ثابت بن زهير قال -وهو يخالف الثقات- عن نافع عن ابن عمر: أن رجلًا سأل النبي - ﷺ - عن الضب فقال: \"لست آكله ولا أحرمه\" قال: والجراد؟ فقال \"مثل ذلك\" (^٥).\nوعند الدارمي، عن ابن عمر: كنا (نقتله) (^٦) بالسمن والزيت، وعند أبي داود عن سلمان - ﵁ -: سئل رسول الله - ﷺ - عن الجراد فقال: \"لا آكله\n_________\n(^١) ابن ماجه (٣٢٢١).\n(^٢) \"المستدرك\" ٢/ ٦١٥.\n(^٣) \"معرفة السنن والآثار\" ١٣/ ٤٦٦.\n(^٤) \"سنن الداقطني\" ٤/ ٢٧١ - ٢٧٢.\n(^٥) \"الكامل\" ٢/ ٢٩٦.\n(^٦) كذا بالأصول، ولعله: نقليه.","vol":"26","page":413},{"text":"ولا أحرمه \" قال: وروي مرسلًا (^١).\nوعند ابن ماجه من حديث أبي المهزم -وهو متروك- عن أبي هريرة - ﵁ - أنه - ﵁ - قال في الجراد: \"كلوه فإنه من صيد البحر\" (^٢) وكذا ذكره أبو علي الحسن بن أحمد البنا في \"أحكام الجراد\" أن النجار روى بسند له عن أبي سعيد الخدري: الجراد من صيد البحر.\nومن حديث موسى بن محمد بن إبراهيم -وله مناكير- عن أبيه، عن جابر وأنس بن مالك أنه - ﵇ - كان إذا دعا على الجراد قال: \"اللهم أهلك كباره، واقتل صغاره، وأفسد بيضه، واقطع دابره، وخذ بأفواهه عن معاشنا، وارزقنا إنك سميع الدعاء\" فقال رجل: يا رسول الله كيف تدعو على جند من أجناد الله بقطع دابره؟ قال: \"إنه نثرة حوت في البحر\". زاد ابن ماجه: قال زياد: وحدثني من رأى الحوت ينثره (^٣).\nومن حديث سعيد بن المرزبان -وهو منكر الحديث- عن أنس - ﵁ -: كان أزواج النبي - ﷺ - يتهادين الجراد على الأطباق (^٤). وعند الدارقطني من حديث زينب [بنت منخل] (^٥) ويقال: بنت منجل، عن عائشة - ﵂ - أنه - ﵇ - زجر صبياننا عن الجراد وكانوا يأكلونه (^٦). قال أبو الحسن: الصواب موقوف (^٧).\n_________\n(^١) أبو داود (٣٨١٣).\n(^٢) ابن ماجه (٣٢٢٢).\n(^٣) رواه الترمذي (١٨٢٣)، وابن ماجه (٣٢٢١).\n(^٤) رواه عبد الرزاق في \"المصنف\" ٤/ ٥٣٣ (٨٧٦٣).\n(^٥) وقع بالأصول: امنخل. ولعل الصواب ما أثبتناه، كما في مصادر التخريج.\n(^٦) رواه البخاري في \"التاريخ الكبير\" ٢/ ١٣٥.\n(^٧) \"علل الدارقطني\" ١٤/ ٤٤٦.","vol":"26","page":414},{"text":"وعند ابن أبي عاصم، عن إسماعيل بن عياش، عن ضمضم بن زرعة، عن شريح بن عبيد، عن أبي زهير النميرى -ويقال: أبو الأزهر، وله صحبة- قال - ﵇ -: \"لا تقتلوا الجراد، فإنه جند الله الأعظم\" (^١)، ومن حديث بقية: حدثني نمير بن يزيد: حدثني أبي أنه سمع صُدَي بن عجلان يحدث أن النبي - ﷺ - قال: \"إن مريم بنت عمران سألت ربها أن يطعمها لحمًا لا دم له فأطعمها الجراد فقالت: اللهم انعشه بغير رضاع وتابع بينه بغير شياع\" -يعني الصوت (^٢). وهذا من أفراد بقية كما انفرد بحديث السلام في العيد، ومن حديث محمد بن عيسى الهذلي، عن ابن المنكدر، عن جابر - ﵁ - قال: قال عمر - ﵁ -: سمعت رسول الله - ﷺ - يقول: \"إن الله خلق ألف أمة ستمائة في البحر، وأربعمائة في البر، فأول شيء يهلك من هذِه الأمة الجراد فإذا هلك الجراد تتابعت الأمم مثل سلك النظام\" (^٣).\nفصل:\nذكر الطحاوي في كتاب \"الصيد\" أن أبا حنيفة قيل له: أرأيت الجراد هو عندك بمنزلة السمك من أصاب منه شيئًا أكله، سمى أو لم يسم وإن وجدته ميتًا على الأرض؟ قال: نعم. قلت: فإن أصابه مطر فيقتله؟ قال: نعم لا يحرم الجراد شيئًا على حال ولا بأس بأكله أينما وجدته وكيف أخذته، ولا يضرك أميتًا وجدته أم حيًّا، وأينما وجدته فكله. قال: ولم يحكِ محمد في ذلك خلافًا بين أحد بينه وبين أبي يوسف لأبي حنيفة.\n_________\n(^١) \"الآحاد والمثاني\" ٣/ ١١٨ (١٤٤٠) وفيه: \"فإنه جند من جنود الله تعالى\".\n(^٢) رواه الطبراني في \"الكبير\" ٨/ ١٤١ (٧٦٣١)، والبيهقي في \"السنن\" ٩/ ٢٥٨.\n(^٣) رواه نعيم بن حماد في \"الفتن\" ١/ ٢٣٨ (٦٧٤)، والبيهقي في \"الشعب\" ٧/ ٢٣٤ (١٠١٣٤).","vol":"26","page":415},{"text":"وقال ابن وهب: وسمعت مالكًا وسئل عن الجراد يوجد ميتًا فيؤكل قال: جعله عمر بن الخطاب صيدًا، فأما إذا أخذه حيًّا ومات فلا بأس بأكله؛ لأن أخذه ذكاته وقال ابن القاسم في جواباته لأسد: أرأيت الجراد وجدته ميتًا يتوطأه غيري أو أتواطأه أنا فيموت، أيؤكل أم لا في قول مالك؟ قال: قال مالك: لا يؤكل.\nقلت: فإن (أفردت) (^١) الجراد فجعلته في غرارة فمات فيها أيؤكل؟ قال: قال مالك: لا يؤكل إلا ما قطعت رأسه فتركته حتى تطبخه أو تقليه فإن أنت طرحته في النار أو سلقته وهو حي من غير أن تقطع رأسه فذلك حلال أيضًا عند مالك، ولا يؤكل الجراد إلا بما ذكرت لك من هذا.\nقلت: أرأيت إن أخذ فقطع أجنحتها وأرجلها ورفعها حتى يسلقها فماتت أنأكلها أم لا؟ قال: لم أسمع من مالك في هذا شيئًا، إلا أنه قال: إذا قطع أرجلها وأجنحتها فماتت فلا بأس بأكلها.\nقلت: فحين أدخلها في الغرارة أليس أنها ماتت من فعله؟ قال: لم أر عند مالك القتلة إلا بشيء يقتلها بها حالمَا وصفت لك (^٢). وسئل الليث عن الجراد الذي يرمي به البحر فيوجد مجتمعًا كبيرًا في أصل شجره ميتًا، فقال: أكره أكل الجراد ميتًا، فأما إذا أخذه وهو حي ثم مات، فلا أرى بأكله بأسًا وإنما كرهته؛ لأن عمر وداه وجعله صيدًا (^٣). قيل له: فما أخذته حيًّا فطرحته في القدر وهي تغلي بالنار؟ فقال: أحب ذلك إليَّ أن يترك حتى تسكن وتذهب منه الخثلة ثم\n_________\n(^١) كذا بالأصول، وفي \"المدونة\": صدت.\n(^٢) \"المدونة\" ١/ ٤١٩.\n(^٣) \"الإشراف\" ٣/ ٢٢٤.","vol":"26","page":416},{"text":"يطرح في الماء. قال: وسألته عن الجراد الميت في البحر هل يصلح أكله؟ فقال: هو على كل حال بمنزلة الحيتان. وزعم أنه ينقى منه إذا لم يصد حيًّا، والذي يصاد حيًّا لا يصلح أكله حتى يموت، وروى عبيد الله بن الحسن أن ميت الجراد غير حرام في البحر والبر وأنا أقذره. وعن الشافعي في رواية الربيع قال: ذوات الأرواح التي يحل أكلها صنفان: صنف لا يحل إلا بأن تذكيه من محل ذكاته، وصنف يحل بلا ذكاة ميتة أو مقتولة إن شاء، وهو الحوت والجراد (^١).\nوعند ابن أبي شيبة ذكر لعمر - ﵁ - جراد بالربذة فقال: وددت أن عندنا منه قفعة (^٢) أو قفعتين، وقال إبراهيم: كان أمهات المؤمنين يتهادين الجراد. وقد سلف. وعن الحسن بن سعد عن أبيه أنه كان يبغي لعلي بن أبي طالب الجراد فيأكله، وفي لفظ: هو طيب كصيد البحر.\nوقال سعيد بن المسيب: أكله عُمر والمقداد بن الأسود، وعبد الله بن عمر وصهيب. وقال جابر بن زيد: لقصعة جراد أحبُّ إليِّ من قصعة ثريد، وقال جعفر بن محمد: (لا نرى) (^٣) بأكله بأسًا، وقالت زينب (بنت) (^٤) أبي سعيد: كان أبي يرانا نأكله فلا ينهانا ولا يأكله فلا أدري تقذرًا منه أو يكرهه، وقيل لابن عمر: لِمَ لَمْ تأكلِه؟ قال: أستصغره، وفي رواية: تقذره. وكان علقمة لا يأكله، وعن أبي عثمان النهدي رفعه: \"لا آكله ولا أنهى عنه\"، وقال كعب الحبر: هو حوت.\n_________\n(^١) \"الأم\" ٢/ ١٩٧.\n(^٢) ورد بهامش الأصل: القفعة: شيء شبيه بالزنبيل بلا عروة يعمل من (…).\n(^٣) ليست في الأصل.\n(^٤) كذا بالأصل، والذي في \"المصنف\": زوجة.","vol":"26","page":417},{"text":"وقال عروة: هو نثرة حوت (^١)، وعند الطبري، عن ابن عباس: هو ذكي حيه وميته، وقد سلف وقال عطاء: هو مثل صيد البحر (^٢).\n_________\n(^١) ابن أبي شيبة في \"المصنف\" ٥/ ١٤٣ - ١٤٥.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٤/ ٥٠٨ - ٥٠٩ (٨٦٦٩)، (٨٦٧٠).","vol":"26","page":418},{"text":"<span data-type='title' id=toc-3362>١٤ - باب آنِيَةِ الْمَجُوسِ وَالْمَيْتَةِ</span>\n٥٤٩٦ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ حَيْوَةَ بْنِ شُرَيْحٍ قَالَ: حَدَّثَنِي رَبِيعَةُ بْنُ يَزِيدَ الدِّمَشْقِيُّ قَالَ: حَدَّثَنِي أَبُو إِدْرِيسَ الْخَوْلَانِيُّ قَالَ: حَدَّثَنِي أَبُو ثَعْلَبَةَ الْخُشَنِيُّ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّا بِأَرْضِ أَهْلِ الْكِتَابِ، فَنَأْكُلُ فِي آنِيَتِهِمْ، وَبِأَرْضِ صَيْدٍ، أَصِيدُ بِقَوْسِي، وَأَصِيدُ بِكَلْبِي الْمُعَلَّمِ، وَبِكَلْبِي الَّذِي لَيْسَ بِمُعَلَّمٍ. فَقَالَ النَّبِيُّ - ﷺ -: «أَمَّا مَا ذَكَرْتَ أَنَّكَ بِأَرْضِ أَهْلِ كِتَابٍ، فَلَا تَأْكُلُوا فِي آنِيَتِهِمْ، إِلاَّ أَنْ لَا تَجِدُوا بُدًّا، فَإِنْ لَمْ تَجِدُوا بُدًّا فَاغْسِلُوهَا وَكُلُوا، وَأَمَّا مَا ذَكَرْتَ أَنَّكُمْ بِأَرْضِ صَيْدٍ، فَمَا صِدْتَ بِقَوْسِكَ، فَاذْكُرِ اسْمَ اللهِ وَكُلْ، وَمَا صِدْتَ بِكَلْبِكَ الْمُعَلَّمِ فَاذْكُرِ اسْمَ اللهِ وَكُلْ، وَمَا صِدْتَ بِكَلْبِكَ الَّذِي لَيْسَ بِمُعَلَّمٍ فَأَدْرَكْتَ ذَكَاتَهُ، فَكُلْهُ». [انظر: ٥٤٧٨ - مسلم: ١٩٣٠ - فتح: ٩/ ٦٢٢].\n\n٥٤٩٧ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: لَمَّا أَمْسَوْا يَوْمَ فَتَحُوا خَيْبَرَ أَوْقَدُوا النِّيرَانَ، قَالَ النَّبِيُّ - ﷺ -: «عَلَى مَا أَوْقَدْتُمْ هَذِهِ النِّيرَانَ؟». قَالُوا: لُحُومِ الْحُمُرِ الإِنْسِيَّةِ. قَالَ: «أَهْرِيقُوا مَا فِيهَا، وَاكْسِرُوا قُدُورَهَا». فَقَامَ رَجُلٌ مِنَ الْقَوْمِ فَقَالَ: نُهَرِيقُ مَا فِيهَا وَنَغْسِلُهَا. فَقَالَ النَّبِيُّ - ﷺ -: «أَوْ ذَاكَ». [انظر: ٢٤٧٧ - مسلم: ١٨٠٢ - فتح: ٩/ ٦٢٢].\nذكر فيه حديث أبي ثعلبة وقد سلف قريبًا.\nوحديث سلمة بن الأكوع سلف في المظالم.\nونبه البخاري بقوله: (والميتة) على أنَّ الخمر لما كانت محرمةً لم تؤثر فيها الذكاة.\nوحديث أبي ثعلبة فيه ذكر الكتاب ولعله يرى أنهم أهل كتاب، وهو أحد القولين عندنا وعند المالكية، ومشهور مذهب مالك أنه لا كتاب لهم.","vol":"26","page":419},{"text":"قلت: روى عبد بن حميد في \"تفسيره\" عن علي أنه كان لهم كتاب.\nقال ابن حزم: وصح أنه - ﵇ - أخذ منهم الجزية ولا تؤخذ إلا من كتابيِّ؛ لقوله تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللهِ﴾ الآية [التوبة: ٢٩]، وحديث: \"لا تؤكل لهم ذبيحة\" (^١) مرسل، وقد سئل ابن المسيب عن مريض أمر مجوسيًّا أن يذبح ويسمي الله. فقال سعيد: لا بأس بذلك (^٢). وهو قول أبي قتادة وأبي ثور وأصحابنا.\nقال المهلب: معنى ذكر آنية المجوسي في هذِه الترجمة، وذكر سؤال أبي ثعلبة رسول الله - ﷺ - عن آنية أهل الكتاب من أجل أنهم لا يتحرزون من الميتة والخنزير والخمر ويخلصون أعناق الحيوان وذلك ميتة كطعام المجوس.\nوقد جاء هذا المعنى مبينًا في حديث أبي ثعلبة من رواية معمر عن أيوب، عن أبي قلابة، عن أبي ثعلبة قلت: يا رسول الله، إن أرضنا أرض أهل كتاب، وإنهم يأكلون لحم الخنزير ويشربون الخمر، فكيف نصنع بآنيتهم وقدورهم؟ فقال: \"إن لم تجدوا غيرها فارحضوها واطبخوا فيها واشربوا\" (^٣)، فأباح غسل ما جعل فيه الخنزير والخمر واستعمال الأواني.\nوقام الإجماع على أن الماء مطهر لكل نجاسة من جميع أواني الشراب وغيرها، إلا ما روى أشهب عن مالك في زقاق الخمر أنها لا تطهر بالغسل؛ لأنها تشرب الخمر وذلك مخالف لجميع الظروف.\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٦/ ٦٩ (١٠٠٢٨)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٣٢ (٣٢٦٣٥).\n(^٢) \"المحلى\" ٩/ ٤٤٨ - ٤٤٩.\n(^٣) رواه أحمد ٤/ ١٩٣ - ١٩٤.","vol":"26","page":420},{"text":"وأما حديث تحريم الحُمُر في هذا الباب فهو بيِّن؛ لأنها قد ثبت تحريمها فهي كالميتة كما أسلفناه، وأباح - ﵇ - استعمال القدور بعد غسلها، فكذلك آنيتهم يجوز استعمالها بعد غسلها، لأن ذبائحهم ميتة، وذكر ابن حبيب عن ابن عباس - ﵄ - أنه قيل له: إنا نغزو أرض الشرك وننزل بالمجوس وقد طبخوا في قدورهم الميتة والدم ولحم الخنزير فقال: ما كان من حديد أو نحاس فاغسلوه بالماء ثم اطبخوا فيه، وما كان من فخار فاغلوا فيها الماء ثم اغسلوها واطبخوا فيها فإن الله جعل الماء طهورًا.\nوقد سلف الخلاف في ظروف الخمر هل تضمن إذا كسرت؟\nفإن قلت: كيف قال: لا تأكلوا في آنيتهم وقد أباح الله لنا طعامهم.\nقيل: المراد بذلك: ذبائحهم أو ما علم من عادتهم أنهم لم يمسوه بشيء من المحرم مثل النصارى، فإنهم يطبخون في قدورهم الخنزير، فإذا علم أن الطعام سالم من ذلك جاز أكله؛ لأن ذبيحتهم لنا حلال حتى نتيقن نجاسته، وما عمله المجوس حتى يتيقن حله، من جبن أو سمن أو زبد ونحوها، والمنصوص عليه في مذهب مالك نحو ذلك أن جبن المجوسي لا يؤكل (^١).\nفصل:\nقال أبو علي النحوي: المجوس واليهود إنما عرف على حد يهودي ويهود، ومجوسي ومجوس، مثل شعيرة وشعير، ولولا ذلك لم يجز دخول الألف واللام عليهما؛ لأنهما معرفتان قال: وهما مؤنثان (وباقي\n_________\n(^١) \"التفريع\" ١/ ٤٠٦.","vol":"26","page":421},{"text":"كلامهم مجري (…) (^١) ولم يجعلا كالجنس) (^٢) في باب الصرف.\nفصل:\nقوله: (\"أَهْرِيقُوا مَا فِيهَا\") هو بفتح الهمزة وسكون الهاء، وأصله: أهراق -بفتح الهمزة- ويُهْريق -بضم أوله وسكون ثانيه- وتثبت الهاء في أهريقوا؛ لأنه عندنا فاء لعارض، فلما تحركت القاف عادت الياء المحذوفة؛ لالتقاء الساكنين في أراق الماء وهي لغة ثالثة، والمشهور أراق الماء وذكره سيبويه بالهاء، أبدلوا من الهمزة الهاء ثم ألزمت فصارت كأنها من نفس الحرف ثم أُدخلت الألف على الهاء وتركت عوضًا من حذفهم العين؛ لأن أصل أهريق أريق.\nولغة أهْراق على وزن أسْطَاع يسْطيع اسطاعًا بفتح الألف في الماضي وضمها في المستقبل، جعلوا الهاء في أهراق والسين في اسطاع عوضًا من ذهاب حركة عين الفعل (^٣).\nوقوله: (فَقَامَ رَجُلٌ مِنَ القَوْمِ فَقَالَ: نُهَرِيقُ مَا فِيهَا) إن قرأته بفتح الهاء كان على اللغة المشهورة، أو بالسكون فعلى الأخرى، قال الجوهري: فأما تقدير (يُهْرِيق) (^٤) بالتسكين فلا (يمكن) (^٥) أن ينطق\n_________\n(^١) بياض في الأصل، وغير واضحة في (غ).\n(^٢) كذا هذِه العبارة في الأصول مضطربة وناقصة، ونقل الصاغاني في \"العباب الزاخر\" في مادة (مجس) كلام أبي علي النحوي ونسبه إليه، والجملة نصها عنده: فجرتا في كلامهم مجرى القبيلتين، ولم يجعلا كالحيين.\n(^٣) اضطرب مبحث هذِه اللفظة هنا، من حيث البنية الصرفية، وانظر ضبطها في \"الصحاح\" ٤/ ١٥٦٩ - ١٥٧٠.\n(^٤) في الأصل: نُهريق، وفي (غ): تهريق، والمثبت من \"الصحاح\".\n(^٥) في الأصول: ينكر، والمثبت من \"الصحاح\".","vol":"26","page":422},{"text":"به؛ لأن الهاء والفاء جميعًا ساكنان وكذلك تقدير (مُهْرَاق) (^١).\nفصل:\nوقد أسلفنا الاختلاف في علة تحريم الحُمُر؛ لأنها لم تخمس، أو لئلا تفنى حمولتهم، أو لأنها من جوال القرية (^٢)، أو لنجاسته، أو تعبُّد. وقال طاوس: أَبَى ذلك البحر ابن عباس ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآية [الأنعام: ١٤٥].\nواختلف قول مالك هل هي مكروهة أو محرمة؟\nفصل:\nقوله: (\"وَاكْسِرُوا قُدُورَهَا\") فيه العنف عند ظهور المنكر، والأدب في المال؛ ليكون أحسم لوأد المنكر، وقد روي أنه - ﵇ - أمر بشق الزقاق عند تحريم الخمر (^٣)، وكان الفاروق يرى العقوبة في المال كالبدن إذا رأى ذلك أبلغ، وهذا من اجتهاد الأئمة. فأما من لم يولَّ وإن بلغ في الصلاح؟\nقلت: ليس له ذلك خوف الفتنة وكذلك الأئمة لا يفضلونه إن خشوا الفتنة عنه، ألا ترى أنه - ﵇ - لما قيل له: نُهريق ما فيها ونغسلها؟ قال: \"أو ذاك\"، وذلك أنه لما رآهم سلموا للحكم وانقادوا وضع عنهم العقوبة التي أراد إلزامهم إياها، وقد اختلف قول مالك في العقوبة في المال، ومرَّة فرق بين يسير ذلك وكثيره فمنعها في الكثير.\n_________\n(^١) يعني: الجلالة، كما رواه أبو داود (٣٨٠٩) من حديث غالب بن أبجر، وضعفه الحافظ في \"الفتح\" ٩/ ٦٥٦.\n(^٢) في الأصول: يهراق، والمثبت من \"الصحاح\" ٤/ ١٥٧٠ مادة: (هرق).\n(^٣) رواه أحمد ٢/ ١٣٢ - ١٣٣.","vol":"26","page":423},{"text":"<span data-type='title' id=toc-3363>١٥ - باب التَّسْمِيَةِ عَلَى الذَّبِيحَةِ، وَمَنْ تَرَكَ مُتَعَمِّدًا</span>\nقَالَ ابن عَبَّاسٍ - ﵄ -: مَنْ نَسِيَ فَلَا بَأْسَ. وَقَالَ اللهُ -﷿-: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾ [الأنعام: ١٢١] وَالنَّاسِي لَا يُسَمَّى فَاسِقًا، وَقَوْلُهُ تعالى: ﴿وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَى أَوْلِيَائِهِمْ﴾ [الأنعام: ١٢١].\n\n٥٤٩٨ - حَدَّثَنِي مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ سَعِيدِ بْنِ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ بْنِ رَافِعٍ، عَنْ جَدِّهِ رَافِعِ بْنِ خَدِيجٍ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - بِذِي الْحُلَيْفَةِ، فَأَصَابَ النَّاسَ جُوعٌ، فَأَصَبْنَا إِبِلًا وَغَنَمًا -وَكَانَ النَّبِيُّ - ﷺ - فِي أُخْرَيَاتِ النَّاسِ- فَعَجِلُوا فَنَصَبُوا الْقُدُورَ، فَدُفِعَ إِلَيْهِمُ النَّبِيُّ - ﷺ - فَأَمَرَ بِالْقُدُورِ فَأُكْفِئَتْ، ثُمَّ قَسَمَ فَعَدَلَ عَشَرَةً مِنَ الْغَنَمِ بِبَعِيرٍ، فَنَدَّ مِنْهَا بَعِيرٌ، وَكَانَ فِي الْقَوْمِ خَيْلٌ يَسِيرَةٌ فَطَلَبُوهُ فَأَعْيَاهُمْ، فَأَهْوَى إِلَيْهِ رَجُلٌ بِسَهْمٍ فَحَبَسَهُ اللهُ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ لِهَذِهِ الْبَهَائِمِ أَوَابِدَ كَأَوَابِدِ الْوَحْشِ، فَمَا نَدَّ عَلَيْكُمْ فَاصْنَعُوا بِهِ هَكَذَا». قَالَ: وَقَالَ جَدِّي: إِنَّا لَنَرْجُو -أَوْ نَخَافُ- أَنْ نَلْقَى الْعَدُوَّ غَدًا، وَلَيْسَ مَعَنَا مُدى، أَفَنَذْبَحُ بِالْقَصَبِ؟ فَقَالَ: «مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ فَكُلْ، لَيْسَ السِّنَّ وَالظُّفُرَ، وَسَأُخْبِرُكُمْ عَنْهُ، أَمَّا السِّنُّ عَظْمٌ، وَأَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ». [انظر: ٢٤٨٨ - مسلم: ١٩٦٨ - فتح: ٩/ ٦٢٣].\nثم ساق حديث رافع بن خديج السالف في الشركة والجهاد (^١)، وقد أخرجه مسلم (^٢)، والأربعة (^٣) أيضًا.\n_________\n(^١) سلف في الشركة برقم (٢٤٨٨) باب: قسمة الغنم، وفي الجهاد برقم (٣٠٧٥) باب: ما يكره من ذبح الإبل والغنم ..\n(^٢) مسلم (١٩٦٨) كتاب: الأضاحي، باب: جواز الذبح بكل ما أنهر الدم ..\n(^٣) أبو داود (٢٨٢١)، الترمذي (١٤٩١)، النسائي ٧/ ٢٢٦، ابن ماجه (٣١٣٧).","vol":"26","page":424},{"text":"وقد أسلفنا اختلاف العلماء في التسمية على الصيد وهو كاختلافهم في التسمية على الذبيحة سواء، وسلف أيضًا الاحتجاج بالآية المذكورة، ووقع في كتاب ابن التين أنه حجة على الشافعي في قوله: لا تؤكل الذبيحة إذا نسي التسمية، والشافعي لم يقل هذا وإنما أباحهما عند الترك عمدًا.\nوقوله: (كنا مع النبي - ﷺ - بذي الحليفة). قال الداودي: ذو الحليفة المذكورة هنا من أرض تهامة ليست التي بقرب المدينة. وكذا عرفها ياقوت بأنها موضع بين حاذَة وذات عرق من تهامة، وليست بالمهل (^١)، وذكر ابن بطال عن القابسي أنها المهل. فقال عنه: وكانوا في هذِه الغنيمة بذي الحليفة قريبًا من المدينة (^٢). وهو عجيب فاجتنبه (^٣).\nقال أيضًا عنه: ويمكن أن يكون أمره - ﵇ - بإكفاء القدور من أجل أنهم استباحوا من الغنائم، كما كانوا يغزون فيما بعد عن بلاد الإسلام، وموضع الانقطاع عن مواضعهم فهم مضطرون إلى ما وجدوه في بلاد العدو، كما جاء في قصة خيبر أن قومًا أخذوا جرابًا فيه شحم فما عيب عليهم ولا طولبوا به (^٤)، وقد مضى من سنن المسلمين في الغنائم وأكلهم منها ما لا خلاف فيه.\n_________\n(^١) \"معجم البلدان\" ٢/ ٢٩٦.\n(^٢) \"شرح ابن بطال\" ٥/ ٤٠٦.\n(^٣) ورد بهامش الأصل: في بعض طرق \"الصحيح\" بذي الحليفة من تهامة.\n(^٤) سلف برقم (٣١٥٣) كتاب: فرض الخمس، باب: ما يصيب من الطعام في أرض الحرب، ورواه مسلم (١٧٧٢) كتاب: الجهاد والسير، باب: جواز الأكل من طعام الغنيمة في دار الحرب.","vol":"26","page":425},{"text":"قالوا: وكانوا في هذِه الغنيمة بذي الحليفة -قريبًا من المدينة- وقد أسلفنا هذا ووهنَّاه وقال: ولم يكونوا مضطرين إلى أكل الغنيمة، فأراهم الشارع أن هذا ليس لهم فمنعهم مما فعلوه بغير إذنه، فكان في باب الخوف من الغُلول وقد سلف هذا في الجهاد في باب: ما يكره من ذبح الإبل بزيادة، فراجعه.\nقال: ولو قيل: إن معنى ذلك من قِبَل أنهم بادروا قبل القسم لكان داخلًا في المعنى الذي ذكرناه، ولو قيل: إنما كان ذلك من قِبَل أن الغنيمة كانت إبلًا وغنمًا كلها؛ لكان داخلًا في المعنى كان وجهه أنهم فعلوا ما ليس لهم (^١).\nوقوله: (فأمر بالقدور فأكفئت). هو بالهمز أي: قلبت. وزعم ابن الأعرابي أنها لغة والمشهور في اللغة: كفأت الإناء إذا قلبته وقيل: أكفأت: أملت.\nوقوله: (ثم قسم فعدل عشرة من الغنم ببعير). قال ابن بطال: ولم ينقل أحد أنه دخل في ذلك قرعة وما لم يدخله قرعة لا يضره اختلاف أجناسه في القسمة تساووا أو تفاضلوا إذا رضوا بذلك (^٢).\nقال ابن التين: ومذهب مالك أن الغنم لا تجمع مع الإبل في القسم، فإن كان أراد أنه قسم بغير قرعة فيكون ذلك موافقًا لمذهبه.\nومعنى: (ندَّ): شرد. يقال: ندَّ نديدًا وندادًا إذا شرد وفر.\nومعنى (فأهوى إليه رجل) أي: أومأ إليه.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٠٦.\n(^٢) \"المرجع السابق\".","vol":"26","page":426},{"text":"وقوله: (فحبسه الله) أي: بذلك السهم ومنعه من النفار الذي كان به حتى أدرك فذكي. قال ابن بطال: وليس في الحديث ما يمنع من هذا المعنى إذ لم يقل فيه \"فحبسه الله\" فمات فبان أنه أدرك فذكي، وذكاته ترفع التنازع في أكله ويصير إلى الإجماع في أكله، وهو قولنا فيما غلبنا من المواشي الإنيسة أنا نحبسها بما استطعنا، فما أدركنا منها لم تنفذ مقاتله فذكيناه أكلناه، وإذا أنفذنا مقاتله لم نحمله محمل الصيد إذ لم يأتنا في ذلك شيء بين نتبعه فنحن في صيد الوحش على ما إذا أذن الله ورسوله.\nوفي ذكاة الإنسي على ما جاءنا به حكم الذكاة، وسيأتي اختلاف العلماء في هذِه المسألة في بابها في سائر الحديث في الذبح بالسن والظفر في بابه إن شاء الله (^١).\nولا يبعد أن يكون سلف أيضًا. وما ذكره هو مذهب مالك لا يجوز فيها إلا أن تحبس بسهم كما جاء في الحديث: أوغر فيه أو طعن أو غير ذلك.\nما لم ينفذ فيه المقاتل، ومذهبنا ومذهب أبي حنيفة أن ما ند من الأنسية يستباح بما يستباح به الصيد، ووافق ابن حبيب في البقر قال: لأن لها أصلًا في التوحش.\nوانفصل المالكية عن هذا الحديث بأنه إنما أثبته وحبسه ولم ينفذ مقاتله، وأبيح ذلك إصلاحًا ليمسك على صاحبه.\nودليله أنه حكم ثبت لبهيمة الأنعام فلا يخرج عن التوحش كالذكاة وإخراجها في الضحايا والهدايا وألزم بعض الفقهاء ابن حبيب بسائر\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٠٧.","vol":"26","page":427},{"text":"الأنعام على قوله: يطعن الشاة والبعير في الجنب إذا لم يقدر على ذكاته.\nفقال: وكذلك هذا إذا تعذرت ذكاته أيضًا، يجوز أن يصنع به كالصيد في كل موضع.\nوقوله: (\"إن لهذِه البهائم أوابد\"). أي: توحشًا يقال: أبدت البهيمة توحشت، والأوابد: التوحش.\nقال أبو عمرو الشيباني: قال النمري: الآبدة: التي تلزم الخلاء فلا تقرب أحدًا ولا يقربها، وقال أبو عمرو: وقد أبدت الناقة تأبدًا أبودًا إذا انفردت وحدها وتفردت، وتأبد أي: تفرد. وقال مرة: هي آبدة إذا ذهبت في المرعى وليس لها راعٍ فأبعدت شهرًا أو شهرين.\nوقال أبو علي في \"البارع\" في باب وبد: قال ابن أبي طرفة: المستوبد المستوحش.\nيقال: خلوت فاستوبدت، أي: استوحشت.\nوقوله: (ليس معنا مدى) هو: جمع مدية بضم الميم، وقد تكسر، وهي الشفرة ومعنى (\"أنهر الدم\"): أساله.\nوقوله: (\"ليس السن والظفر\") أخذ به مالك مرة فيما حكاه ابن القصار، ومحمد، وبه قال الشافعي (^١)، سواء كانا متصلين أو منفصلين.\nوعنه رواية ثانية ذكرها ابن وهب: يجوز بهما منفصلين ولا يجوز متصلين.\nوبه قال أبو حنيفة قال ابن القصار: وقد رأيت لبعض شيوخنا أنه مكروه بالسن، مباح بالعظم.\n_________\n(^١) \"الأم\" ٢/ ٢٠٠","vol":"26","page":428},{"text":"قال: وعندي أنهما إذا كانا عريضين حتى يمكن قطع الحلقوم بهما في مرة واحدة صحت الذكاة بهما، وكذا سائر العظام كانت مما يؤكل لحمه أم لا.\nوأجاب عن هذا الحديث بجوابين أحدهما: بحمله على الكراهة، والثاني: أن السن والضرس صغيران لا يصح قطع الأوداج بهما وهذا لا يصح؛ لأنه قال: (\"ما أنهر الدم\").\nثم استثنى ذلك فظاهره عدم الذكاة بهما، وإن كانا كبيرين ينهران والحاصل أربعة أقوال: الجواز، والمنع، والتفرق بين المتصل والمنفصل، وكراهة السن وإباحة العظم (^١).\nوقوله: (ليس السن والظفر) استثناهما بليس.\nوفي رواية أخرى، (إلا) بدل (ليس) وهي مثلها.\nقال في \"الصحاح\" يضمر اسمها فيها وينصب خبرها (^٢). والتقدير: وليس مجزئًا السن والظفر مأكولًا. وضم السن في بعض الكتب كما ذكره ابن التين وقال: ليس سن بل هو منصوب.\n_________\n(^١) انظر: \"المنتقى\" ٣/ ١٠٦ - ١٠٧\n(^٢) \"الصحاح\" ٣/ ٩٧٦ مادة [ليس].","vol":"26","page":429},{"text":"<span data-type='title' id=toc-3364>١٦ - باب مَا ذُبِحَ عَلَى النُّصُبِ والأزلام</span>\n٥٤٩٩ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ -يَعْنِي: ابْنَ الْمُخْتَارِ- أَخْبَرَنَا مُوسَى بْنُ عُقْبَةَ قَالَ: أَخْبَرَنِي سَالِمٌ أَنَّهُ سَمِعَ عَبْدَ اللهِ يُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ لَقِيَ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ بِأَسْفَلِ بَلْدَحٍ، وَذَاكَ قَبْلَ أَنْ يُنْزَلَ عَلَى رَسُولِ اللهِ - ﷺ - الْوَحْيُ، فَقَدَّمَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - سُفْرَةً فِيهَا لَحْمٌ، فَأَبَى أَنْ يَأْكُلَ مِنْهَا، ثُمَّ قَالَ: إِنِّي لَا آكُلُ مِمَّا تَذْبَحُونَ عَلَى أَنْصَابِكُمْ، وَلَا آكُلُ إِلاَّ مِمَّا ذُكِرَ اسْمُ اللهِ عَلَيْهِ. [انظر: ٣٨٢٦ - فتح:\n٩/ ٦٣٠].\nذكر فيه حديث سالم: أَنَّهُ سَمِعَ عَبْدَ اللهِ يُحَدِّثُ عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ لَقِيَ زيدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ بِأَسْفَلِ بَلْدَحٍ .. الحديث.\nوقد تقدم في الفضائل في باب حديث زيد بن عمرو بن نفيل (^١) أطول منه.\nو(بلدح): وادٍ قرب مكة من جهة الغرب كما قاله عياض (^٢)، وقال هنا: (سفرة فيها لحم فأبى أن يأكل منها) ثم قال: (إني لا آكل مما تذبحون على أنصابكم، ولا آكل إلا مما ذكر اسم الله عليه) وظاهره دال أن زيدًا قال لرسول الله - ﷺ -: لا آكل مما تذبحون إلى آخره، يوهم أنه - ﵇ - كان يأكل ذلك، وحاشاه منه، فإنه أولى باجتناب ذلك منه، وقد سلف هناك مبينًا.\nفالسفرة إنما قدمتها قريش لرسول الله - ﷺ - فأبى أن يأكل منها، فقدمها - ﵇ - إلى زيد فأبى أن يأكل منها، ثم قال لقريش الذين قدموها لرسول الله - ﷺ -: إني لا آكل مما تذبحون على أنصابكم. ولم يك زيد\n_________\n(^١) سلف برقم (٣٨٢٦) كتاب: مناقب الأنصار.\n(^٢) \"مشارق الأنوار\" ١/ ١١٦.","vol":"26","page":430},{"text":"في الجاهلية بأفضل من رسول الله - ﷺ -، فحين امتنع زيد فهو - ﵇ - الذي كان (حباه) (^١) الله لوحيه واختاره أن يكون خاتم النبيين أولى من الامتناع منها في الجاهلية أيضًا.\nفصل:\n(النصب) بضم الصاد وقرأه طلحة بإسكانها، قال مجاهد: هي حجارة كانت (حول مكة) (^٢) يذبحون عليها وربما استبدلوا منها (^٣).\nوالنصب قيل: هو واحد كعنق، وقيل: هو جمع نصاب كحمر وحمار، وأنصاب الحرم: أعلامه، جمع نصب، وقد يجمع أيضًا: نصبًا، كما قال تعالى: ﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾ [المائدة: ٣] وكانت هذِه النصب ثلاثمائة وستين حجرًا مجموعة عند الكعبة، كانوا يذبحون عندها لآلهتهم، ولم تكن أصنامًا وذلك أن الأصنام كانت تماثيل وصورًا مصورة، وأما النصب فكانت حجارة مجموعة. وقال ابن زيد: ما ذبح على النصب وما أهل لغير الله به واحد.\nومعنى (أهل لغير الله به): ذكر عليه غير اسم الله من أسماء الأوثان (التي) (^٤) كانوا يعبدونها، وكذا المسيح وكل اسم سوى الله، فالمعنى ما ذبح للآلهة وللأوثان فسمي عليه غير اسم الله.\nواختلف الفقهاء في ذلك، فكره عمر وابنه وعلي، وعائشة ما أهل به لغير الله، وعن النخعي والحسن مثله، وهو قول الثوري.\n_________\n(^١) ورد بهامش الأصل: لعله اختاره.\n(^٢) في \"تفسير مجاهد\": (حول الكعبة).\n(^٣) \"تفسير مجاهد\" ١/ ١٨٥.\n(^٤) في الأصول: (الذي) والمثبت هو الموافق للسياق.","vol":"26","page":431},{"text":"وكره مالك ذبائح النصارى لكنائسهم وأعيادهم وقال؛ لا يؤكل ما سمي عليه المسيح.\nوقال إسماعيل بن إسحاق: كرهه مالك من غير تحريم، وقال أبو حنيفة: لا يؤكل ما سمي المسيح عليه، وقال الشافعي: لا يحل ما ذبح لغير الله، ولا ما ذبح للأصنام.\nورخص في ذلك آخرون، روي ذلك عن عبادة بن الصامت، وأبي الدرداء، وأبي أمامه.\nوقال عطاء والشعبي: قد أحل الله ما أهل به لغير الله؛ لأنه قد علم أنهم سيقولون هذا القول، وأحل ذبائحهم.\nوذهب الليث وفقهاء أهل الشام، مكحول وسعيد بن عبد العزيز والأوزاعي قالوا: سواء سمى المسيح على ذبيحته، أو ذبح لعبد أو كنيسة، كل ذلك حلال؛ لأنه كتابي ذبح لدينه وكانت هذِه ذبائحهم قبل نزول القرآن، وأحله الله تعالى في كتابه.\nقال ابن بطال: وإذا ثبت (أن) (^١) ما ذبحوه لكنائسهم وأعيادهم قبل نزول القرآن وأحله الله تعالى وما أهلوا به لغير الله من طعامهم المباح لنا، فلا حجة لمن حرمه ومنعه (^٢)، وهدى الله زيدًا للامتناع مما سلف قبل أن ينزل على رسوله التحريم. وفي كتاب ابن التين: ما ذبح على النصب محرمٌ أكله، ونص عليه في كتاب محمد، وما ذبح للكنائس، ولعيسى، وللصليب وما قضى من أحبارهم يضاهي به ما أهل لغير الله، ولم يبلغ به مالك التحريم؛ لأن الله تعالى أحل لنا طعامهم وهو يعلم ما يفعلون، فليتأمل الفرق بين الصليب والنصب.\n_________\n(^١) من (غ).\n(^٢) \"شرح ابن بطال\" ٥/ ٤١٠.","vol":"26","page":432},{"text":"فائدة:\nزيد هذا هو أبو سعيد والد أحد العشرة، كان من بني عدي، طلب الدِّين وقد سأل عن اليهودية، فقال: أن تأخذ بحظك من لعنة الله تعالى، فقال: لا أحمل منها شيئًا؛ فقيل له: عليك بدين إبراهيم كان حنيفًا مسلمًا فقال: اللهم إني وجهت وجهي إليك وإني على ملة إبراهيم.","vol":"26","page":433},{"text":"<span data-type='title' id=toc-3365>١٧ - باب قَوْلِ النَّبِيِّ - ﷺ -: «فَلْيَذْبَحْ عَلَى اسْمِ اللهِ»</span>\n٥٥٠٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ، عَنْ جُنْدَبِ بْنِ سُفْيَانَ الْبَجَلِيِّ قَالَ: ضَحَّيْنَا مَعَ رَسُولِ اللهِ - ﷺ - أُضْحِيَّةً ذَاتَ يَوْمٍ، فَإِذَا أُنَاسٌ قَدْ ذَبَحُوا ضَحَايَاهُمْ قَبْلَ الصَّلَاةِ، فَلَمَّا انْصَرَفَ رَآهُمُ النَّبِيُّ - ﷺ - أَنَّهُمْ قَدْ ذَبَحُوا قَبْلَ الصَّلَاةِ، فَقَالَ: «مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ كَانَ لَمْ يَذْبَحْ حَتَّى صَلَّيْنَا فَلْيَذْبَحْ عَلَى اسْمِ اللهِ». [انظر: ٩٨٥ - مسلم: ١٩٦٠ - فتح ٩/ ٦٣٠].\nذكر فيه حديث (جرير) (^١)، السالف في العيدين ويأتى في الأضاحي والنذور والتوحيد (^٢)، وأخرجه مسلم والنسائي (^٣)،، وموضع الحاجة منه: \"ومن كان لم يذبح حتى صلينا فليذبح على اسم الله\".\nوفائدة هذِه الترجمة بعد تقدم الترجمة على التسمية التنبيه على أن الناسي ذبحَ على اسم الله؛ لأنه لم يقل في الحديث فليسم، وإنما جعل أصل ذبح المسلم على اسم الله من صفة فعله ولوازمه كما ورد ذكر الله على قلب كل مسلم سمى أو لم يسم.\nوفي \"المراسيل\": ذبيحة المسلم حلال ذكر اسم الله تعالى أو لم يذكر (^٤)، وللدارقطني عن ابن عباس مرفوعًا: \"المسلم تكفيه التسمية\" (^٥)،\n_________\n(^١) كذا في الأصول، والصواب جندب.\n(^٢) سلف في العيدين برقم (٩٨٥) باب: كلام الإمام والناس في خطبة العيد، وسيأتي في الأضاحي برقم (٥٥٦٢) باب: من ذبح قبل الصلاة أعاد، كما سيأتي في الأيمان والنذور برقم (٦٦٧٤) باب: إذا حنث ناسيًا في الأيمان، وفي التوحيد برقم (٧٤٠٠) باب: السؤال بأسماء الله ..\n(^٣) مسلم (١٩٦٠) كتاب: الأضاحي، باب: وقتها، والنسائي ٧/ ٢٢٤.\n(^٤) \"المراسيل\" لأبي داود (٣٧٨).\n(^٥) \"سنن الدارقطني\" ٤/ ٢٩٦.","vol":"26","page":434},{"text":"وعن أبي هريرة - ﵁ - مرفوعًا: \"اسم الله على كل مسلم\" (^١)، وهما ضعيفان، وأما المعتمد بالترك فيلحق بالمتهاون باسمه، وذلك كالصيد الخاص للتسمية، نبه عليه ابن المنير (^٢) وهو ماشٍ على قاعدته في التسمية.\nقال المهلب: وقد سلف أن التسمية من سنن الذبح، وفيه العقوبةُ في المال؛ لمخالفة السنة والتعزيرُ عليها كما عاقب الذين استعجلوا في ذي الحليفة وإنما اتجهت العقوبة بالمنع لهم؛ لما استعجلوه قبل.\nوفيه: من أصل السنة أن من استعجل شيئًا قبل وجوبه أن يحرمه، كمن استعجل الميراث حرمه الله، ومن استعجل الوطء فنكح في العدة حرم ذلك أبدًا، كذا نقل ابن بطال (^٣)، فكذلك هؤلاء الذين عجلوا الضحايا قبل وقتها حرموها عقوبة لهم.\nفصل:\nقوله: (\"على اسم الله\") أي: باسم الله، وحروف الجر تبدل بعضها من بعض قاله الداودي، وعن بعض الناس: لا يقال على اسم الله؛ لأن اسم الله تعالى على كل شيء.\nفصل:\nصفة التسمية: باسم الله، والله أكبر قاله محمد.\nوترجم البخاري في الأضاحي: باب التكبير عند الذبح وساق من حديث أنس: أنه - ﵇ - لما ذبح سمى وكبر.\n_________\n(^١) \"سنن الدارقطني\" ٤/ ٢٩٥، ورواه أيضًا الطبراني في \"الأوسط\" ٥/ ٩٤ (٧٤٦٩)، والبيهقي في \"السنن\" ٩/ ٢٤٠.\n(^٢) \"المتواري\" ص ٢٠٦.\n(^٣) \"شرح ابن بطال\" ٥/ ٤١٠.","vol":"26","page":435},{"text":"قال ابن حبيب: فلو قال: باسم الله فقط أو الله أكبر فقط، أو لا إله إلا الله أو سبحان الله، أو لا حول ولا قوة إلا بالله من غير تسمية أجزأ، ولكن ما مضى عليه الناس أفضل، وهو باسم الله والله أكبر.\nفصل:\nاستأجر رجلًا على أن يضحي عنه ويسمعه التسمية، (فذبح ولم يسمعه) (^١) فاختلف الشيوخ فيها على ثلاثة أقوال حكاها ابن التين.\nفقال الشيخ أبو بكر ابن عبد الرحمن: له الأجرة، ولا يضمن قيمتها وعكس غيره، وقال آخرون: لا فيهما.\nفصل:\nقد ترجم البخاري على قوله: \"ومن كان لم يذبح فليذبح على اسم الله\" في الأضاحي.\n_________\n(^١) من (غ).","vol":"26","page":436},{"text":"<span data-type='title' id=toc-3366>١٢ - باب مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ أَعَادَ</span>\n٥٥٦١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ». فَقَالَ رَجُلٌ: هَذَا يَوْمٌ يُشْتَهَى فِيهِ اللَّحْمُ -وَذَكَرَ مِنْ جِيرَانِهِ، فَكَأَنَّ النَّبِيَّ - ﷺ - عَذَرَهُ- وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ شَاتَيْنِ. فَرَخَّصَ لَهُ النَّبِيُّ - ﷺ -، فَلَا أَدْرِي بَلَغَتِ الرُّخْصَةُ أَمْ لَا، ثُمَّ انْكَفَأَ إِلَى كَبْشَيْنِ -يَعْنِي: فَذَبَحَهُمَا- ثُمَّ انْكَفَأَ النَّاسُ إِلَى غُنَيْمَةٍ فَذَبَحُوهَا. [انظر: ٩٥٤ - مسلم: ١٩٦٢ - فتح ١٠/ ٢٠]\n\n٥٥٦٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الأَسْوَدُ بْنُ قَيْسٍ، سَمِعْتُ جُنْدَبَ بْنَ سُفْيَانَ الْبَجَلِيَّ قَالَ: شَهِدْتُ النَّبِيَّ - ﷺ - يَوْمَ النَّحْرِ فَقَالَ: «مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّىَ فَلْيُعِدْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَذْبَحْ فَلْيَذْبَحْ». [انظر: ٩٨٥ - مسلم: ١٩٦٠ - فتح ١٠/ ٢٠]\n\n٥٥٦٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ فِرَاسٍ، عَنْ عَامِرٍ، عَنِ الْبَرَاءِ قَالَ: صَلَّى رَسُولُ اللهِ - ﷺ - ذَاتَ يَوْمٍ، فَقَالَ: «مَنْ صَلَّى صَلَاتَنَا وَاسْتَقْبَلَ قِبْلَتَنَا، فَلَا يَذْبَحْ حَتَّى يَنْصَرِفَ». فَقَامَ أَبُو بُرْدَةَ بْنُ نِيَارٍ فَقَالَ: يَا رَسُولَ اللهِ، فَعَلْتُ. فَقَالَ: «هُوَ شَيْءٌ عَجَّلْتَهُ». قَالَ: فَإِنَّ عِنْدِي جَذَعَةً هِيَ خَيْرٌ مِنْ مُسِنَّتَيْنِ، آذْبَحُهَا؟ قَالَ: «نَعَمْ، ثُمَّ لَا تَجْزِى عَنْ أَحَدٍ بَعْدَكَ». قَالَ عَامِرٌ: هِيَ خَيْرُ نَسِيكَتِهِ. [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ١٠/ ٢٠]\nذكر فيه حديث أنس - ﵁ - السالف (^١)، وفي آخره ثُمَّ انْكَفَأَ إِلَى كَبْشَيْنِ -يَعْنِي: فَذَبَحَهُمَا- ثُمَّ انْكَفَأَ النَّاسُ إِلَى غُنَيْمَةٍ فَذَبَحُوهَا.\nوحديث جندب بن سفيان السالف فيه في باب: كلام الإمام الناس في خطبة العيد (^٢).\n_________\n(^١) سيأتي برقم (٥٥٤٩) باب: ما يشتهى من اللحم يوم النحر.\n(^٢) سلف برقم (٩٨٥) كتاب: العيدين.","vol":"26","page":437},{"text":"وحديث البراء السالف أيضًا فيه (^١)، وفيه: عِنْدِي جَذَعَةً هِيَ خَيْرٌ مِنْ مُسِنَّتَيْنِ. قَالَ عَامِرٌ: هِيَ خَيْرُ نسيكتيه.\nوهذا مذهب مالك وأبي حنيفة، وعندنا: إذا ذهب من الوقت مقدار ما تُصلى ركعتين وخطبتين خفيفات جاز الذبح. وفيه: الذبح بعد الخطبة.\n_________\n(^١) سلف برقم (٩٨٣).","vol":"26","page":438},{"text":"<span data-type='title' id=toc-3367>١٨ - باب مَا أَنْهَرَ الدَّمَ مِنَ الْقَصَبِ وَالْمَرْوَةِ وَالْحَدِيدِ</span>\n٥٥٠١ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، سَمِعَ ابْنَ كَعْبِ بْنِ مَالِكٍ يُخْبِرُ ابْنَ عُمَرَ، أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّ جَارِيَةً لَهُمْ كَانَتْ تَرْعَى غَنَمًا بِسَلْعٍ، فَأَبْصَرَتْ بِشَاةٍ مِنْ غَنَمِهَا مَوْتًا، فَكَسَرَتْ حَجَرًا فَذَبَحَتْهَا، فَقَالَ: لأَهْلِهِ: لَا تَأْكُلُوا حَتَّى آتِيَ النَّبِيَّ - ﷺ - فَأَسْأَلَهُ، أَوْ حَتَّى أُرْسِلَ إِلَيْهِ مَنْ يَسْأَلُهُ. فَأَتَى النَّبِيَّ - ﷺأَوْ بَعَثَ إِلَيْهِ- فَأَمَرَ النَّبِيُّ - ﷺ - بِأَكْلِهَا. [انظر: ٢٣٠٤ - فتح ٩/ ٦٣٠]\n\n٥٥٠٢ - حَدَّثَنَا مُوسَى، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ رَجُلٍ مِنْ بَنِي سَلِمَةَ أَخْبَرَ عَبْدَ اللهِ، أَنَّ جَارِيَةً لِكَعْبِ بْنِ مَالِكٍ تَرْعَى غَنَمًا لَهُ بِالْجُبَيْلِ الَّذِي بِالسُّوقِ وَهْوَ بِسَلْعٍ، فَأُصِيبَتْ شَاةٌ، فَكَسَرَتْ حَجَرًا فَذَبَحَتْهَا، فَذَكَرُوا لِلنَّبِيِّ - ﷺ -، فَأَمَرَهُمْ بِأَكْلِهَا. [انظر: ٢٣٠٤ - فتح ٩/ ٦٣١]\n\n٥٥٠٣ - حَدَّثَنَا عَبْدَانُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ سَعِيدِ بْنِ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رَافِعٍ، عَنْ جَدِّهِ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، لَيْسَ لَنَا مُدى. فَقَالَ: «مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ فَكُلْ، لَيْسَ الظُّفُرَ وَالسِّنَّ، أَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ، وَأَمَّا السِّنُّ فَعَظْمٌ». وَنَدَّ بَعِيرٌ فَحَبَسَهُ، فَقَالَ: «إِنَّ لِهَذِهِ الإِبِلِ أَوَابِدَ كَأَوَابِدِ الْوَحْشِ، فَمَا غَلَبَكُمْ مِنْهَا فَاصْنَعُوا هَكَذَا». [انظر: ٢٤٨٨ - مسلم: ١٩٦٨ - فتح ٩/ ٦٣١]\nذكر فيه أحاديث.\nأحدها:\nحديث رافع \"مَا أَنْهَرَ الدَّمَ \" وقد سلف (^١).\nثانيها:\nحديث نَافِعٍ، سَمِعَ ابن كَعْبِ بْنِ مَالِكٍ يُخْبِرُ، أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّ جَارِيَةً لَهُمْ كَانتْ تَرْعَى غَنَمًا بِسَلْعٍ، فَأَبْصَرَتْ بِشَاةٍ مِنْ غَنَمِهَا مَوْتًا،\n_________\n(^١) سلف برقم (٥٤٩٨) باب: التسمية على الذبيحة.","vol":"26","page":439},{"text":"فَكَسَرَتْ حَجَرًا فَذَبَحَتْهَا، فَقَالَ: لأهْلِهِ: لَا تَأْكُلُوا حَتَّى آتِيَ رسول الله - ﷺ - فَأَسْأَلَهُ، أَوْ حَتَّى أُرْسِلَ إِلَيْهِ مَنْ يَسْأَلُهُ. فَأَتَى النَّبِيَّ - ﷺأَوْ بَعَثَ- فَأَمَرَ النَّبِيُّ - ﷺ - بِأَكْلِهَا.\nثالثها:\nحديث نَافِعٍ، عَنْ رَجُلٍ مِنْ بَنِي سَلِمَةَ أَخْبَرَ عَبْدَ اللهِ، أَنَّ جَارِيَةً لِكَعْبِ بْنِ مَالِكٍ تَرْعَى غَنَمًا لَهُ بِالْجُبَيْلِ الذِي بِالسُّوقِ وَهْوَ بِسَلْعٍ، فَأُصِيبَتْ شَاةٌ، فَكَسَرَتْ حَجَرًا فَذَبَحَتْهَا، فَذَكَرُوا لِلنَّبِيِّ - ﷺ -، فَأَمَرَهُمْ بِأَكْلِهَا.\nوقد سلف في الوكالة من حديث نافع أنه سمع ابن كعب بن مالك يحدث عن أبيه أنه كانت لهم غنم بسلع ترعى .. الحديث (^١).\nوفي الأول لطيفة: وهي رواية صحابي عن تابعي؛ لأن ابن عمر رواه عن ابن كعب بن مالك وهو تابعي، نبه عليه ابن التين وتوبع، وفي هذا الحديث خمس فوائد: ذبيحة المرأة، وذبيحة الأمة، والذكاة بالحجر، وذكاة ما أشرف على الموت، وذكاة غير المالك بغير وكالة وقد سلف ذلك في الوكالة واضحًا.\nفصل:\nاختلف إذا ذبح الراعي شاة، وقال: خشيت عليها الموت فقال ابن القاسم: لا ضمان عليه وضمنه غيره.\nفصل:\nالمروة: الحجارة البيض وقيل: إنها الحجارة التي تقدح منها النار.\n_________\n(^١) سلف برقم (٢٣٠٤) باب: إذا أبصر الراعي أو الوكيل شاةً تموت ..","vol":"26","page":440},{"text":"فصل:\nترجم لحديث رافع مختصرًا باب: لا يزكى بالسن والعظم، والظفر كما سيأتي (^١).\nفصل:\nفي حديث كعب جواز ذبيحة المرأة كما سلف وهو قول جمهور الفقهاء، وذلك إذا أحسنت الذبح، وكذلك الصبي عندهم إذا أحسنه، قال مالك في \"المدونة\": تجوز ذكاة المرأة من غير ضرورة، والصبي إذا أطاق الذبح (^٢). قال ابن حبيب: مختونًا كان أو غير مختون، وفي كتاب محمد لمالك تكره ذبيحة المرأة والصبي، وكذلك اختلف في كراهة ذبح الخصي.\nفصل:\nقوله: (جارية) في المواضع الثلاث (^٣) هنا، والوكالة أكثر ما تستعمل هذِه اللفظة في الأمة، وقد جاء مصرحًا به في رواية أخرى: أمة، وذكره البخاري بعد بلفظ: امرأة، وبلفظ: جارية.\nفصل:\nاستدل الفقهاء بحديث كعب على جواز أكل ما ذبح بغير إذن مالكه كما سلف، وردوا به على من أبى من أكل ذبيحة السارق والغاصب، وهو قول يروى عن عكرمة وطاوس، وبه قال أهل الظاهر وإسحاق وهو شذوذ لا يلتفت إليه والناس على خلافه، وقال ابن المنذر: وليس بين ذبيحة السارق وذبيحة المحرم فرق.\n_________\n(^١) سيأتي برقم (٥٥٠٦) باب رقم (٢٠).\n(^٢) \"المدونة\" ١/ ٤٢٩.\n(^٣) عليها في الأصل: كذا.","vol":"26","page":441},{"text":"فصل:\nوفيه تصديق الراعي والأجير فيما اؤتُمن عليه حتى يظهر عليه دليل الخيانة والكذب نبه عليه المهلب.\nفصل:\nاختلف العلماء فيما يجوز أن يذبح به فقالت طائفة: كل ما ذكي به من شيء أنهر الدم وفرى الأوداج ولم يتردَّ جازت به الذكاة إلا السن والظفر لنهي الشارع عنهما، وإن كان منزوعين، هذا قول النخعي والليث والشافعي وأحمد وإسحاق وأبي ثور احتجاجًا بحديث رافع.\nوقال مالك وأبو حنيفة: كل ما فرى الأوداج وأنهر الدم تجوز الذكاة به، ويجوز بالسن والظفر المنزوعين، فأما إن كانا غير منزوعين فإنه لا يجوز؛ لأنه يصير خنقًا وفي ذلك ورد النهي؛ ولذلك قال ابن عباس: ذلك الحق لأن ما ذبح به إنما يذبح بكف لا بغيرها فهو يجوز وكذلك ما نهى عنه من السن، إنما هو السن المركبة؛ لأن ذلك يكون عضًا.\nوأما إذا كانا منزوعين وفريا الأوداج فجائز الذكاة بهما؛ لأنه في حكم الحجر كلما قطع ولم يتردَّ وإذا جازت التذكية بغير الحديد جازت بكل شيء في معناه.\nوذكر الطحاوي: أن طائفة ذهبت إلى أنه يجوز الذكاة بالسن والظفر المنزوعين، وقد أسلفنا الخلاف في ذلك في باب: التسمية على الذبيحة.\nواحتجوا بما روى سفيان -يعني: ابن سعيد، من عند أبي داود (^١)،\n_________\n(^١) رواه أبو داود (٢٨٢٤) من طريق حماد، عن سماك بنحوه.","vol":"26","page":442},{"text":"وقد سلف- عن سماك، عن مُرَي بن قطري، رجل (^١) من بني ثعلبة عن عدي قلت: يا رسول الله أرسل كلبي فيأخذ الصيد فلا يكون عندي ما نذكيه به إلا المروة والعصا، قال: \"أنهر الدم بما شئت، واذكر اسم الله\" (^٢).\nوحديث رافع أصح من هذا الحديث فالمصير إليه أولى ولو صح حديث عدي لكان معناه: أنهر الدم بما شئت إلا بالسن والظفر، وزاد الطبري: وما كان نظيرًا لهما وهو القرن وهذِه زيادة وتفسير لحديث عدي يجب الأخذ بها.\nفصل:\nروى ابن حزم عن طاوس منع ذبيحة الزنجي، وعن ابن عباس: الأقلف لا تُؤكل ذبيحته، ولا تقبل له صلاة ولا شهادته، وسيأتي في باب ذبائح أهل الكتاب، عن الحسن وإبراهيم: لا بأس بذبيحة الأقلف (^٣)، وقال ابن المنذر: اتفق عوام أهل العلم على جواز ذبيحتهم؛ لأن الله تعالى أباح ذبائح أهل الكتاب ومنهم من لم يختتن.\nقال ابن حزم: وتذكية الحائض والزنج، والأخرس والفاسق، والجنب أو ما ذبح أو نحو لغير القبلة (عمدًا) أو غير عمد جائزًا أكلها إذا ذكروا الله، أو سموا على حسب طاقتهم بالإشارة من الأخرس ويسمي الأعجمي بلغته (^٤).\n_________\n(^١) في الأصول: عن رجل. والمثبت كما في \"سنن أبي داود\".\n(^٢) \"شرح معاني الآثار\" ٤/ ١٨٣.\n(^٣) سيأتي معلقًا قبل حديث (٥٥٠٨)، وأثر الحسن وصله عبد الرزاق ٤/ ٤٨٤ (٨٥٦٢)، وأما أثر إبراهيم فوصله أبو بكر الخلال كما في \"الفتح\" ٩/ ٦٣٧.\n(^٤) \"المحلى\" ٧/ ٤٥٣.","vol":"26","page":443},{"text":"وروي عن ابن عمر - ﵄ - أنه كره ذبيحة الآبق، وذبيحة من ذبح لغير القبلة، وصح عن ابن سيرين وأبي الشعثاء مثل الثاني.\nوعن عكرمة وقتادة: يذبح الجنب إذا توضأ.\nوعن الحسن: يغسل وجهه وذراعيه، وروى ابن حزم أن التذكية بآلة أخذت بغير حق حرام وهو ميتة (^١). وقد أسلفناه عن أهل الظاهر أيضًا.\n_________\n(^١) \"المحلى\" ٧/ ٤٥٢.","vol":"26","page":444},{"text":"<span data-type='title' id=toc-3368>١٩ - باب ذَبِيحَةِ الْمَرْأَةِ وَالأَمَةِ</span>\n٥٥٠٤ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنٍ لِكَعْبِ بْنِ مَالِكٍ، عَنْ أَبِيهِ أَنَّ امْرَأَةً ذَبَحَتْ شَاةً بِحَجَرٍ، فَسُئِلَ النَّبِيُّ - ﷺ - عَنْ ذَلِكَ، فَأَمَرَ بِأَكْلِهَا. وَقَالَ اللَّيْثُ: حَدَّثَنَا نَافِعٌ أَنَّهُ سَمِعَ رَجُلًا مِنَ الأَنْصَارِ يُخْبِرُ عَبْدَ اللهِ، عَنِ النَّبِيِّ - ﷺ - أَنَّ جَارِيَةً لِكَعْبٍ بِهَذَا. [انظر: ٢٣٠٤ - فتح ٩/ ٦٣٢]\n\n٥٥٠٥ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ رَجُلٍ مِنَ الأَنْصَارِ، عَنْ مُعَاذِ بْنِ سَعْدٍ -أَوْ سَعْدِ بْنِ مُعَاذٍ- أَخْبَرَهُ أَنَّ جَارِيَةً لِكَعْبِ بْنِ مَالِكٍ كَانَتْ تَرْعَى غَنَمًا بِسَلْعٍ، فَأُصِيبَتْ شَاةٌ مِنْهَا، فَأَدْرَكَتْهَا فَذَبَحَتْهَا بِحَجَرٍ، فَسُئِلَ النَّبِيُّ - ﷺ - فَقَالَ: «كُلُوهَا». [فتح ٩/ ٦٣٢]\nذكر فيه حديث نَافِعٍ، عَنِ ابنٍ لِكَعْبِ بْنِ مَالِكٍ، عَنْ أَبِيهِ أَنَّ أمْرَأَةً ذَبَحَتْ شَاةً بحَجَرٍ .. الحديث. وقد سلف.\nوَقَالَ اللَّيْثُ: ثَنَا نَافِعٌ أَنَّهُ سَمِعَ رَجُلًا مِنَ الأَنْصَارِ يُخْبِرُ عَبْدَ اللهِ بن عمر، عَنِ النَّبِيِّ - ﷺ - أَنَّ جَارِيَةً لِكَعْبٍ بهذا.\nثم ساقه من حديث مَالِك، عَنْ نَافِعٍ، عَنْ رَجُلٍ مِنَ الأَنْصَارِ، عَنْ مُعَاذِ بْنِ سَعْدٍ -أَوْ سَعْدِ بْنِ مُعَاذٍ- أَخْبَرَهُ أَنَّ جَارِيَةً لِكَعْبِ بْنِ مَالِكٍ كَانَتْ تَرْعَى غَنَمًا بِسَلْعٍ، فَأُصِيبَتْ شَاةٌ مِنْهَا، فَأَدْرَكَتْهَا فَذَبَحَتْهَا بِحَجَرٍ، فَسُئِلَ النَّبِيُّ - ﷺ -، فَقَالَ: \"كُلُوهَا\". وقد سلف، فيه ذلك قريبًا.\nوقوله: (المرأة والأمة) فهو مطابق لما ذكره حيث قال مرة: امرأة، ومرة: جارية، وقد سلف أيضًا.\nوتعليق الليث أسنده الإسماعيلي فقال: أخبرنا ابن شريك، ثنا أحمد بن يونس، ثنا الليث بن سعد به.","vol":"26","page":445},{"text":"<span data-type='title' id=toc-3369>٢٠ - باب لَا يُذَكَّى بِالسِّنِّ وَالْعَظْمِ وَالظُّفُرِ</span>\n٥٥٠٦ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ رَافِعِ بْنِ خَدِيجٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «كُلْ -يَعْنِي: مَا أَنْهَرَ الدَّمَ- إِلاَّ السِّنَّ وَالظُّفُرَ». [انظر: ٢٤٨٨ - مسلم: ١٩٦٨ - فتح ٩/ ٦٣٣]\nثم ساق فيه حديث رافع: قال رسول الله - ﷺ -: \"كلْ مَا أَنْهَرَ الدَّمَ إِلا السِّنَّ وَالظُّفُرَ\".\nهذا الحديث سلف الكلام عليه قريبًا مرة بعد مرة.","vol":"26","page":446},{"text":"<span data-type='title' id=toc-3370>٢١ - باب ذَبِيحَةِ الأَعْرَابِ وَنَحْوِهِمْ</span>\n٥٥٠٧ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ، حَدَّثَنَا أُسَامَةُ بْنُ حَفْصٍ الْمَدَنِيُّ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ قَوْمًا قَالُوا لِلنَّبِيِّ - ﷺ -: إِنَّ قَوْمًا يَأْتُونَا بِاللَّحْمِ لَا نَدْرِي أَذُكِرَ اسْمُ اللهِ عَلَيْهِ أَمْ لَا. فَقَالَ: «سَمُّوا عَلَيْهِ أَنْتُمْ وَكُلُوهُ». قَالَتْ: وَكَانُوا حَدِيثِي عَهْدٍ بِالْكُفْرِ. تَابَعَهُ عَلِيٌّ، عَنِ الدَّرَاوَرْدِيِّ. وَتَابَعَهُ أَبُو خَالِدٍ وَالطُّفَاوِيُّ. [انظر: ٢٠٥٧ - فتح ٩/ ٦٣٤]\nذكر فيه حديث أسامة بن حفص المدني عن هِشَامِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ قَوْمًا قَالُوا لِلنَّبِيِّ - ﷺ -: إِنَّ قَوْمًا يَأْتُونَا بِاللَّحْمِ لَا نَدْرِي أَذُكِرَ اسْمُ اللهِ عَلَيْهِ أَمْ لَا. فَقَالَ: \"سَمُّوا الله عَلَيْهِ وَكُلُوهُ\". قَالَتْ: وَكَانُوا حَدِيثِي عَهْدٍ بِالْكُفْرِ. تَابَعَهُ عَلِيٌّ، عَنِ الدَّرَاوَرْدِيِّ. وَتَابَعَهُ أَبُو خَالِدٍ وَالطُّفَاوِيُّ.\nهذا الحديث من أفراد البخاري، وقد ذكره في التوحيد أيضًا (^١).\nوقوله: (تابعه علي)، يعني: تابع أسامةَ بن حفص، عن هشام. عبدُ العزيز بن محمد الدراوردي، وأبو خالد سليمان بن حيان الأحمر، ومحمد بن عبد الرحمن الطفاوي البصري، فرووه عن هشام. وطفاوة بنت جرم بن ريان بن تغلب بن حلوان بن عمران بن الحاف بن قضاعة، كانت عند حبال بن منبه، ومنبه هو أعصر بن سعد بن قيس غيلان، وأخوه: عقبى واسمه عمرو بن أعصر، وعمهما: غطفان بن سعد، فنسب ولد حبال إلى أمهم.\nوالراوي عن أسامة: شيح البخاري محمد بن عبيد الله بن محمد بن زيد بن أبي زيد المدني.\n_________\n(^١) سيأتي برقم (٧٣٩٨)، باب: السؤال بأسماء الله ..","vol":"26","page":447},{"text":"وروى النسائي عن رجل عنه، صحب ابن القاسم وأتى بعلمه العراق، فأخذ عنه إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد قاضي بغداد.\nوهاتان المتابعتان ذكرهما البخاري في التوحيد بزيادة، فقال: عقب حديث أخرجه عن يوسف بن موسى، تابعه محمد بن عبد الرحمن والدراوردي وأسامة بن حفص، يريد هذا الحديث المسند هنا.\nوالتعليق عن الدراوردي أخرجه الإسماعيلي عن ابن كاسب عنه، وأبو داود عن يوسف بن موسى عنه (^١)، وطريق الطفاوي ساقها في البيوع عن أحمد بن المقدام العجلي عنه (^٢). وسماه هناك محمد بن عبد الرحمن.\nوقوله: (تابعه أبو خالد)، يريد ما ذكره في التوحيد متصلًا عن يوسف بن موسى عنه، زاد الإسماعيلي أنه تابعه أيضًا عبد الرحيم بن سليمان ويونس بن بكير ومحاضر وأبو سلمة ومالك بن أنس، وزاد الدارقطني: تابعه أيضًا النضر بن شميل، وعمر بن مجمع، ورواه عبد الوهاب بن عطاء، عن مالك فرفعه. قال في \"غرائب الموطأ\": تفرد به عبد الوهاب، عن مالك متصلًا، وغيره يرويه عن مالك، عن هشام، عن أبيه مرسلًا (^٣)، وادعى ابن عبد البر أنه لم يختلف عن مالك في إرساله (^٤).\n_________\n(^١) أبو داود (٢٨٢٩).\n(^٢) سلف برقم (٢٠٥٧) باب: من لم ير الوساوس ..\n(^٣) \"الموطأ\" ص ٣٠٢ (١).\n(^٤) \"التمهيد\" ٢٢/ ٢٩٨.","vol":"26","page":448},{"text":"قال الدارقطني في \"علله\": ورواه حماد بن سلمة، وحماد بن زيد، وابن عيينة، ويحيى القطان، والمفضل بن فضالة، عن هشام، عن أبيه مرسلًا ليس فيه عن عائشة والمرسل أشبه بالصواب.\nقلت: وله طرق أخرى مرسلة أخرجه ابن أبي شيبة في \"مصنفه\" عن الشعبي: أُتي رسول الله - ﷺ - في غزوة تبوك بجبنة فقيل: إن هذا طعام تصنعه المجوس فقال: \"اذكروا اسم الله عليه وكلوه\" (^١) وأخرج ابن حزم في \"محلاه\" من حديث ابن عيينة، عن هشام، عن أبيه أن رسول الله - ﷺ - قال: \"اجتهدوا أيمانهم وكلوا\" يعني: اللحمان التي تقدم بها الأعراب لا ندري أذكر اسم الله عليها أم لا. وهذا مرسل، قال: ولا حجة في المرسل (^٢).\nوروى الطحاوي في \"مشكله\": سأل ناس من الصحابة رسول الله - ﷺ - فقالوا: أعاريب يأتوننا بلحمان مشروحة وجبن وسمن (ما ندري) (^٣) ما كنه إسلامهم قال: \"انظروا ما حرم الله عليكم فأمسكوا عنه، وما سكت عنه فإنه عفي لكم عنه، وما كان ربك نسيا، اذكروا اسم الله\" (^٤) ومثل هذا ما روي عن ابن عباس: بعث الله نبيه وأحل حلاله وحرم حرامه وما أحل فهو حلال وما حرم فهو حرام وما سكت عنه فهو عفو ثم تلا ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآية (^٥) [الأنعام: ١٤٥].\n_________\n(^١) \"المصنف\" ٥/ ١٣٠ (٢٤٤١٧).\n(^٢) \"المحلى\" ٧/ ٤٥٨.\n(^٣) من (غ).\n(^٤) \"شرح مشكل الآثار\" ٢/ ٢٢٦ (٧٥٤).\n(^٥) رواه أبو داود (٣٨٠٠)، والبيهقي في \"السنن\" ٩/ ٣٣٠.","vol":"26","page":449},{"text":"فصل:\nقد أسلفنا أن هذا الحديث عمدتنا في أن التسمية في الابتداء ليست شرطًا، وكذا قال المهلب: هذا أصل في أن التسمية في الذبح ليست بفرض، ولو كانت فرضًا لاشترطت على كل حال. والأمة مجمعة على أن التسمية على الأكل مندوب إليها، وليست فرضًا، فلما نابت عن التسمية على الذبح دلّ أنها سنة؛ لأنه ينوب عن فرض، وهذا يدل أن حديث عدي، وأبي ثعلبة (^١) محمولان على التنزيه من أجل أنهما كانا صائدين على مذهب الجاهلية، فعلمهما أمر الصيد والذبح دقيقه وجليه لئلا يواقعا شبهة من ذلك، ويأخذا بأكمل الأمور في بدء الأمر، فعرفهم - ﵇ -. وهؤلاء القوم جاءوا مستفتين لأمر قد وقع ويقع من غيرهم ليس لهم فيه قدرة على الأخذ بالكمال في بدئه، فعرفهم بأصل ما أحله الله لهم ولم يقل لعدي: إنك إن فعلت فإنه حرام، ولكن قال له: \"لا تأكل فإني أخاف\".\nفأدخل عليه الشبهة التي يجب التنزه عنها والأخذ بالأكمل قبل مواقعتها، ويدل على صحة هذا المعنى- أنه قد يستدل قبل وقوع الأمر ولا يشهد بعده- قضية اللعن (^٢) لشارب الخمر (^٣) قبل شربها، ونهيه عن اللعنة بعده بقوله: \"لا تعينوا الشيطان على أخيكم\" (^٤) وقال\n_________\n(^١) حديث عدي سلف برقم (٥٤٨٧)، وحديث أبي ثعلبة الخشني سلف أيضًا برقم (٥٤٨٨). باب: ما جاء في التصيد.\n(^٢) هكذا في الأصل، والعبارة في \"شرح ابن بطال\" ٥/ ٤١٣: أنه قد يشتد قبل وقوع الأمر، ولا يشتد بعد وقوعه: قصةُ اللعن.\n(^٣) رواه أبو داود (٣٦٧٤)، وابن ماجه (٣٣٨٠) من حديث ابن عمر.\n(^٤) سيأتي برقم (٦٧٧٧) كتاب: الحدود، باب: الضرب بالجريد والنعال.","vol":"26","page":450},{"text":"ابن التين: يحتمل أن يراد بالتسمية هنا عند الأكل؛ لأن ذلك مما يثني عليهم من التكلف وأما التسمية على ذبح تولاه غيرهم من غير علمهم فلا تكليف عليهم وإنما يحمل على الصحة إذا تبين خلافهما ويحتمل أن يريد أن تسميتكم الآن تستبيحون بها أكل ما لم تعلموا أَذكروا اسم الله عليه أم لا؟ إذا كان الذابح ممن تصح ذبيحته إذا سمى.\nوفيه: أن ما في الأسواق من اللحم محمول على الصحة وكذا ما ذبحه الأعراب؛ لأن الغالب أنهم عرفوا التسمية وعلى ذلك عمل المسلمين، وقال أبو عمر بن عبد البر: فيه من الفقه أن ما ذبحه المسلم ولم يعرف هل سمى الله عليه أم لا؟ لا بأس بأكله وهو محمول على أنه قد سمى، والمؤمن لا يُظن به إلا الخير وذبيحته وصيده محمول على السلامة حتى يصح فيه غير ذلك من تعمد ترك التسمية ونحوه.\nوقد قيل في معنى هذا الحديث أنه - ﵇ - أمرهم بأكلها في أول الإسلام قبل أن ينزل عليه: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ﴾ [الأنعام: ١٢١] وهو قول ضعيف لا دليل على صحته، ولا يعرف وجه ما قال قائله، وفي الحديث نفسه ما يرده؛ لأنه أمرهم فيه بالتسمية على أكله فدل على أن هذِه الآية كانت نزلت عليه ومما يدل على بطلان هذا القول (أن) (^١) هذا الحديث كان بالمدينة، وأن أهل باديتها هم المشار إليهم ولا يختلف العلماء أن هذِه الآية نزلت في سورة الأنعام بمكة.\nوقام الإجماع على أن التسمية على الأكل للتبرك لا مدخل فيها\n_________\n(^١) من (غ).","vol":"26","page":451},{"text":"للذكاة بوجه من الوجوه، وقد استدل جماعة من أهل العلم على أن التسمية على الذبيحة ليست بواجبة بهذا الحديث.\nوقالوا: لو كانت التسمية واجبة على الذبيحة لما أمرهم - ﵇ - بأكل ذبيحة الأعراب أهل البادية، إذ يمكن أن يسموا ويمكن ألا بجهلهم، ولو كان الأصل ألا يؤكل إلا من ذبائح المسلمين، أو ما صحت التسمية عليه لم يجز استباحة شيء من ذلك إلا بيقين من التسمية؛ إذ الفرائض لا تؤدى إلا بيقين (^١).\nوأغرب ابن حزم فقال: تسمية الله فرض على كل آكل عند ابتداء أكله لحديث عمر بن أبي سلمة الذي فيه: \"سم الله وكل مما يليك\" (^٢).\n_________\n(^١) \"التمهيد\" ٢٢/ ٢٩٩ - ٣٠٠.\n(^٢) \"المحلى\" ٧/ ٤٢٤، وحديث ابن أبي سلمة سلف برقم (٥٣٧٦) كتاب: الأطعمة، باب: التسمية على الطعام.","vol":"26","page":452},{"text":"<span data-type='title' id=toc-3371>٢٢ - باب ذَبَائِحِ أَهْلِ الْكِتَابِ وَشُحُومِهَا مِنْ أَهْلِ الْحَرْبِ وَغَيْرِهِمْ</span>\nوَقَوْلِهِ تَعَالَى: ﴿الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ﴾ [المائدة: ٥]. وَقَالَ الزُّهْرِيُّ: لَا بَأْسَ بِذَبِيحَةِ نَصَارِيِّ الْعَرَبِ، وَإِنْ سَمِعْتَهُ يُسَمِّى لِغَيْرِ اللهِ فَلَا تَأْكُلْ، وَإِنْ لَمْ تَسْمَعْهُ فَقَدْ أَحَلَّهُ اللهُ، وَعَلِمَ كُفْرَهُمْ. وَيُذْكَرُ عَنْ عَلِيٍّ نَحْوُهُ. وَقَالَ الْحَسَنُ وَإِبْرَاهِيمُ: لَا بَأْسَ بِذَبِيحَةِ الأَقْلَفِ.\n\n٥٥٠٨ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ - ﵁ - قَالَ: كُنَّا مُحَاصِرِينَ قَصْرَ خَيْبَرَ، فَرَمَى إِنْسَانٌ بِجِرَابٍ فِيهِ شَحْمٌ، فَنَزَوْتُ لآخُذَهُ، فَالْتَفَتُّ فَإِذَا النَّبِيُّ - ﷺ -، فَاسْتَحْيَيْتُ مِنْهُ. وَقَالَ ابْنُ عَبَّاسٍ: طَعَامُهُمْ: ذَبَائِحُهُمْ. [انظر: ٣١٥٣، مسلم: ١٧٧٢ - فتح ٩/ ٦٣٦].\nثم ساق حديث عبد الله بن مغفل - ﵄ - قال: كُنَّا مُحَاصِرِينَ قَصْرَ خَيْبَرَ، فَرَمَى إِنْسَانٌ بِجِرَابٍ فِيهِ شَحْمٌ، فَنَزَوْتُ لآخُذَهُ، فَالْتَفَتُّ فَإِذَا النَّبِيُّ - ﷺ -، فَاسْتَحْيَيْتُ مِنْهُ.\nوَقَالَ ابن عَبَّاسٍ: طَعَامُهُمْ: ذَبَائِحُهُمْ.\nالشرح:\nتعليق الزهري ذكره معمر بن راشد عنه، وهو في \"الموطأ\" مرفوعًا قال: ﴿وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ﴾ [المائدة: ٥١] (^١)، وأجراهم مجرى نصارى العرب، وأثر علي يأتي عنه خلافه (^٢)، وأثر الحسن وإبراهيم\n_________\n(^١) \"الموطأ\" ص ٣٠٣ (٥) عن ابن عباس موقوفًا.\n(^٢) سيأتي تخريجه قريبًا، وتعليق البخاري وصله عبد الرزاق ٦/ ١١٨ (١٠١٧٧)، وانظر: \"تغليق التعليق\" ٤/ ٥١٤.","vol":"26","page":453},{"text":"سلفا قريبًا، وحديث ابن مغفل سلف في آخر الخمس سندًا ومتنًا سواء (^١)، وقل ما يقع له ذلك أعني: أن يعيده بمتنه وسنده سواء من غير زيادة، وأخرجه مسلم وأبو داود والنسائي أيضًا (^٢)، ومن تفضل الرب ﷻ إباحة الله لعباده المؤمنين ذبائح أهل الكتاب بالآية المذكورة، وقام الإجماع على أنه أريد بطعامهم في هذِه الآية: ذبائحهم.\nوقد نقله البخاري عن ابن عباس، قال الداودي: وهو قول عوام العلماء، وكان ابن عمر يكرهه ويقول: أي شرك أعظم من قولهم في عزير والمسيح؟! قال: ولعله شك أن تكون الآية منسوخة للبعير والنحر للشاء.\nواختلفوا في شحومهم المحرمة عليهم، إذا ذكوها، فكرهها مالك، وقال ابن القاسم وأشهب: إنها حرام، وروي عن مالك أيضًا.\nوأجاز أكلها الكوفيون والثوري والأوزاعي والليث وابن وهب وابن عبد الحكم والشافعي.\nواعتل من حرمها: بأن الله تعالى إنما أباح لنا ما كان طعامًا لهم من ذبائحهم، والشحم ليس بطعام لهم، فدليله أن ما ليس بطعام لهم فلا يحل لنا. وأيضًا فإنهم لا يقصدونه بالذكاة، والذكاة تحتاج إلى قصد، بدليل أنها لا تصح من المجنون والمبرسم، فجرى مجرى الدم الذي في الشاة.\nوحجة المجيز أن الشحوم محرمة عليهم لا علينا؛ لأن ذبائحهم حلال لنا، فما وقع تحت ذبحهم مما هو في شريعتنا وسكوت عنه\n_________\n(^١) سلف برقم (٣١٥٣) باب: ما يصيب من الطعام في أرض الحرب ..\n(^٢) رواه مسلم (١٧٧٢) كتاب: الجهاد والسير، باب: جواز الأكل من طعام الغنيمة ..، وأبو داود (٢٧٠٢)، والنسائي ٧/ ٢٣٦.","vol":"26","page":454},{"text":"بالتحريم فهو حلال؛ بإطلاق الله لنا عليه، لا يقال: لما لم تعمل ذكاتهم في الدم فكذا الشحم؛ لأن الدم منصوص على تحريمه علينا وعلى كل أمة، والشحوم محرمة عليهم لا علينا، ألا ترى قوله تعالى: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآية [الأنعام: ١٤٥] وليس للشحوم فيها ذكر.\nومن حجة من لم يحرمها أن التذكية لا تقع على بعض الشاة دون بعض، ولما كانت الذكاة سائغة في جميعها دخل الشحم في التذكية؛ لأنها إذا ذكيت ذبح كلها، ثم إذا فصل الشحم فهو المحرم عليهم فكرهناه نحن بعد أن سبقت الذكاة فيه.\nوحديث الباب حجة واضحة له؛ لأنه لو كان حرامًا لزجره عنه، وأعلمه تحريمه؛ للزوم البلاع عليه، إذ كان الأغلب أن يهود خيبر لا يذبح لهم مسلم.\nفصل:\nمعنى: (فنزوت لآخذه): وثبت.\nقال صاحب \"الأفعال\": نزا نزوًا (ونزاءً، ونزوانا) (^١) وثب، ونزا على الشيء: ارتفع (^٢).\nفصل:\nسلف الاختلاف في ذبائح أهل الكتاب للأصنام قريبا في باب ما ذبح على النصب والأصنام، وذكر البخاري عن علي - ﵁ - أنه أجاز ذبائح نصارى العرب إذا لم يسمعه يسمي بغير الله، وذكر الطبري عن علي في نصارى بني تغلب خلاف ما ذكره البخاري، روى ابن سيرين عن\n_________\n(^١) في الأصل: ونزوًّا.\n(^٢) \"الأفعال\" لابن القطاع ٣/ ٢٧٢.","vol":"26","page":455},{"text":"عبيدة، عن علي: سألته عن ذبائح نصارى العرب فقال: لا تأكل ذبائحهم فإنهم لم يتمسكوا من دينهم إلا بشرب الخمر (^١).\nوهو قول ابن سيرين والنخعي، وقال مكحول: لا تأكلوا ذبائح بني تغلب، وكلوا ذبائح تنوخ وبهراء وسَلِيح (^٢)، فنهى عن أكل ذبائحهم فيجب على مذهبه أن يُنهى عن نكاح نسائهم، وقال آخرون: كل ذبائحهم، ونكاح نسائهم حلال، وروي ذلك عن ابن عباس وقرأ: ﴿وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ﴾ [المائدة: ٥١]، وعن الشعبي والحسن وعطاء والحكم مثله.\nقال الطبري: فإذا كان الاختلاف في أمر بني تغلب موجودًا بين السلف، وكانت تغلب تدين بالنصرانية، ولا تدفع الأمة أن عمر أخذ منها الجزية بين ظهراني المهاجرين والأنصار من غير نكير، وكان أخذه ذلك يعني: أنهم أهل كتاب، لا يعني: أنهم مجوس، صح أنهم أهل كتاب وأن ذبائحهم ونساءهم حلال للمسلمين (^٣).\nفصل:\nوأما ذبيحة الأقلف فقد سلف الكلام عليها قريبًا، والأقلف الذي لم يُختن، والقلفة: الغرلة.\nفصل:\nقال الطبري: والذي عندي في معنى: ﴿وَطَعَامُكُمْ حِلٌّ لَهُمْ﴾ [المائدة: ٥] وهم لا يؤمنون بالقرآن أن القصد بالتحليل لنا وإن كان القول لهم، كأنه\n_________\n(^١) \"تهذيب الآثار\" -مسند علي- ص ٢٢٦ (٣٥٧)، ورواه أيضًا عبد الرزاق ٧/ ١٨٦ (١٢٧١٥). وصحح إسناده الحافظ في \"الفتح\" ٩/ ٦٣٧.\n(^٢) \"تهذيب الآثار\" -مسند علي- ص ٢٢٧ (٣٦٣).\n(^٣) \"تهذيب الآثار\" ص ٢٣٠.","vol":"26","page":456},{"text":"قال: أحل لكم طعامهم أن تأكلوه، وأحل لكم أن تطعموه طعامكم ولو لم يقل: ﴿وَطَعَامُكُمْ حِلٌّ لَهُمْ﴾ [المائدة:٥] لم نعلم إن كان يجوز لنا أن نطعم الكفار طعامًا.\nقلت: وقام الاتفاق على أن المراد بالآية ما ذكره دون ما أكله؛ لأنهم يأكلون الميتة ولحم الخنزير والدم ولا يحل لنا شيء من ذلك بالإجماع وَمَا كَانَ ربكَ نَسِيًّا.\nوقد ورد عن عمر وعلي وابن مسعود وعائشة وأبي الدرداء وابن عباس وعبد الله بن يزيد والعرباض وأبي أمامة وعبادة بن الصامت وابن عمر، وجمهور التابعين كإبراهيم وجبير بن نفير وأبي مسلم الخولاني ومكحول ومجاهد والحسن ومحمد والشعبي، وسعيد فيمن لا يحصى إباحة ذبيحة أهل الكتاب دون اشتراط ما يستحلونه.\nقال ابن حزم: كل ما ذبحه يهودي أو نصراني أو مجوسي نساؤهم ورجالهم أو نحوه فهو حلال لنا وكذا شحومها، إذا ذكر اسم الله، ولو نحو يهودي بعيرًا أو أرنبًا حل أكله (^١). قال: ولا يحل أكل ما ذكاه غير اليهودي والنصراني والمجوسي لا من ذكاة مرتد إلى دين كتابي أو غير كتابي، ولا من ذكاة من انتقل من دين كتابي إلى دين كتابي، ولا من حل (^٢) في دين كتابي بعد [مبعث] (^٣) رسول الله - ﷺ - قال: ومن ذبح وهو سكران أو في جنونه، إلا إذا أفاقا فتذكيتهما جائزة، وما ذبحه أو نحره من لم يبلغ لم يحل أكله حتى يبلغ، وأباحها النخعي والشعبي والحسن وعطاء ومجاهد وطاوس (^٤). قال: وكل حيوان بين\n_________\n(^١) \"المحلى\" ٧/ ٤٥٤.\n(^٢) في \"المحلى\": دخل.\n(^٣) في الأصول: منصب، والمثبت من \"المحلى\".\n(^٤) \"المحلى\" ٧/ ٤٥٦.","vol":"26","page":457},{"text":"اثنين فصاعدًا فذكاه أحدهما بغير إذن الآخر ميتة لا يحل أكله- وهذا أسلفناه- ويضمن لشريكه مثل حصته، إلا أن يرى موتًا أو تعظم مؤنته فيضيع، فله تذكيته حينئذٍ، ومن أمر وكيله أو [خادمه] (^١) بذبح ما شاءوا من حيوانه جاز ذلك، ولا يحل كسر قفا الذبيحة حتى تموت فإن فعل بعد تمام التذكية فقد عصى، ولم يحرم أكلها وكل ما غاب عنا مما ذكاه مسلم فاسق أو جاهل أو كتابي فحلال أكله (^٢). وقد ورد حديث ضعيف: \"أعفُّ الناس قِتلةً أهلُ الإيمان\" (^٣).\nفرع: واختلف في الظرف ونحوه مما حرموه ففي \"المدونة\": كان مالك يجوز أكله وبه قال أشهب، ثم كرهه. قاله ابن القاسم، ورأى ألا يؤكل.\n_________\n(^١) كلمة غير واضحة بالأصول، والمثبت من \"المحلى\".\n(^٢) \"المحلى\" ٧/ ٤٥٧.\n(^٣) رواه أبو داود (٢٦٦٦)، وابن ماجه (٢٦٨٢)، وأحمد ١/ ٣٩٣ من حديث ابن مسعود.\nوذكره الألباني في \"الضعيفة\" (١٢٣٢)، وانظر تمام تخريجه هناك.","vol":"26","page":458},{"text":"<span data-type='title' id=toc-3372>٢٣ - باب مَا نَدَّ مِنَ الْبَهَائِمِ فَهْوَ بِمَنْزِلَةِ الْوَحْشِ</span>\nوَأَجَازَهُ ابْنُ مَسْعُودٍ - ﵁ -، وَقَالَ ابْنُ عَبَّاسٍ - ﵄ -: مَا أَعْجَزَكَ مِنَ الْبَهَائِمِ مِمَّا فِي يَدَيْكَ فَهْوَ كَالصَّيْدِ، وَفِي بَعِيرٍ تَرَدَّى فِي بِئْرٍ (مِنْ حَيْثُ قَدَرْتَ عَلَيْهِ) (^١) فَذَكِّهِ، وَرَأَى ذَلِكَ عَلِيٌّ وَابْنُ عُمَرَ وَعَائِشَةُ.\n\n٥٥٠٩ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبِي، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ بْنِ رَافِعِ بْنِ خَدِيجٍ، عَنْ رَافِعِ بْنِ خَدِيجٍ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّا لَاقُو الْعَدُوِّ غَدًا، وَلَيْسَتْ مَعَنَا مُدى. فَقَالَ: «اعْجَلْ -أَوْ أَرِنْ- مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ فَكُلْ، لَيْسَ السِّنَّ وَالظُّفُرَ، وَسَأُحَدِّثُكَ، أَمَّا السِّنُّ فَعَظْمٌ، وَأَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ». وَأَصَبْنَا نَهْبَ إِبِلٍ وَغَنَمٍ فَنَدَّ مِنْهَا بَعِيرٌ، فَرَمَاهُ رَجُلٌ بِسَهْمٍ فَحَبَسَهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ لِهَذِهِ الإِبِلِ أَوَابِدَ كَأَوَابِدِ الْوَحْشِ، فَإِذَا غَلَبَكُمْ مِنْهَا شَيْءٌ فَافْعَلُوا بِهِ هَكَذَا». [انظر: ٢٤٨٨ - مسلم: ١٩٦٨ - فتح ٩/ ٦٣٨]\nثم ساق حديث رافع بن خديج السالف: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّا لَاقُو العَدُوِّ غَدًا، وَلَيْسَتْ مَعَنَا مُدى. فَقَالَ: \"اعْجَلْ -أَوْ أَرِنْ- مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عليه فَكُلْ، لَيسَ السِّنَّ وَالظُّفُرَ … إلى آخره\" وَأَصَبْنَا نَهْبَ إِبِلٍ وَغَنَمٍ فَنَدَّ مِنْهَا بَعِيرٌ، فَرَمَاهُ رَجُلٌ بِسَهْم فَحَبَسَهُ، فَقَالَ - ﵇ -: \"إِنَّ لهذِه الإِبِلِ أَوَابِدَ كَأَوَابِدِ الوَحْشِ، فَإِذَا غَلَبَكُمْ مِنْهَا شَيْءٌ فَافْعَلُوا بِهِ هَكَذَا\".\nوهذا الحديث أخرجه هنا عن عمرو بن علي، ثنا يحيى: ثنا سفيان: ثنا أبي، عن عباية بن رفاعة بن رافع بن خديج، عن رافع، وأخرجه مختصرًا (^٢)\n_________\n(^١) من (غ).\n(^٢) سلف مختصرًا برقم (٥٥٠٦) باب: لا يذكى بالسِّن والعظم والظفر.","vol":"26","page":459},{"text":"ومطولًا (^١)، ورواه مرة عن مسدد (^٢)، وكذا أبو داود (^٣)، ورواه الترمذي والنسائي عن هناد بن السري كلاهما عن أبي الأحوص، عن سعيد بن مسروق، عن عباية بن رفاعة، عن أبيه، عن جده رافع (^٤).\nورفاعة هذا روى له البخاري وأبو داود والترمذي والنسائي هذا الحديث الواحد على ما فيه من الخلاف.\nوالتعليق عن ابن مسعود أخرجه ابن أبي شيبة بإسناد جيد، عن وكيع، عن سفيان، عن منصور، عن إبراهيم، عن علقمة أن حمارًا لأهل عبد الله ضرب رجل عنقه بالسيف فسئل عبد الله فقال: كلوه فإنما هو صيد (^٥)، قال: ثنا ابن عيينة عن عبد الكريم، عن زياد بن أبي مريم أن حمارًا وحشيًّا استعصى على أهله فضربوا عنقه فسئل ابن مسعود فقال: تلك أسرع الذكاة (^٦).\nوثنا يحيى بن سعيد، عن سفيان، عن منصور، عن إبراهيم، عن علقمة كان حمار وحش في دار عبد الله فضرب رجل عنقه بالسيف وذكر اسم الله عليه فقال ابن مسعود: صيد فكلوه (^٧).\nوثنا عبيد، عن منصور، عن إبراهيم، عن علقمة (عن عبد الله بمثله أو نحوه (^٨).\n_________\n(^١) سلف مطولًا برقم (٢٤٨٨) كتاب: الشركة، باب: قسمة الغنم.\n(^٢) سيأتي برقم (٥٥٤٣) باب: إذا أصاب قومٌ غنيمة ..\n(^٣) أبو داود (٢٨٢١).\n(^٤) الترمذي (١٤٩١)، والنسائي ٧/ ٢٢٦.\n(^٥) \"المصنف\" ٤/ ٢٥٧ (١٩٧٨٦).\n(^٦) \"المصنف\" ٤/ ٢٥٧ (١٩٧٨٣).\n(^٧) \"المصنف\" ٤/ ٢٥٧ (١٩٧٨٤).\n(^٨) \"المصنف\" ٤/ ٢٥٧ (١٩٧٨٥).","vol":"26","page":460},{"text":"وأثر ابن عباس أخرجه ابن أبي شيبة) (^١) أيضًا عن ابن علية، عن خالد، عن عكرمة قال ابن عباس: ما أعجزك مما في يدك فهو بمنزلة الصيد (^٢).\nولابن عدي من حديث جابر مرفوعًا: \"كل إنسية توحشت فذكاتها ذكاة الوحشية\" وأخرجه البيهقي أيضًا (^٣) وإسناده فيه مجهول وضعيف وهو حرام بن عثمان المدني والرواية عنه حرام كما قاله الشافعي (^٤)، وهو من بليغ العبارات.\nوقوله: (ورأى ذلك علي وابن عمر وعائشة) أما التعليق عن علي فأخرجه ابن أبي شيبة أيضًا عن جعفر، عن أبيه أن ثورًا مر في بعض دور المدينة، فضربه رجل بالسيف وذكر اسم الله قال: فسئل عنه علي فقال: ذكاة وأمرهم بأكله (^٥).\nوالتعليق عن ابن عمر أخرجه عبد الرزاق عن [شعبة وسفيان] (^٦)، كلاهما عن سعيد بن مسروق، عن عباية بن رافع بن خديج عنه (^٧).\nوالتعليق عن عائشة ذكره ابن حزم فقال: هو أيضًا قول عائشة ولا يعرف لهم من الصحابة مخالف (^٨).\n_________\n(^١) من (غ).\n(^٢) \"المصنف\" ٤/ ٢٥٦ (١٩٧٧٧).\n(^٣) \"الكامل\" لابن عدي ٣/ ٣٨٣، والبيهقي في \"السنن\" ٩/ ٢٤٦ بنحوه.\n(^٤) انظر: \"الكامل في الضعفاء\" لابن عدي ٣/ ٣٧٩.\n(^٥) \"المصنف\" ٤/ ٢٥٧ (١٩٧٨٧).\n(^٦) في (س): سعيد بن سفيان، وفي (غ): سعيد وسفيان، والمثبت من \"المحلى\" ٧/ ٤٤٧.\n(^٧) ذكره ابن حزم في \"المحلى\" ٧/ ٤٤٧ من طريق عبد الرحمن بن مهدي، عن سفيان وشعبة، به. ورواه عبد الرزاق في \"المصنف\" ٤/ ٤٦٥ - ٤٦٦ (٨٤٨١) عن سفيان، به. وفيه (عمر) بدلًا من (ابن عمر)، وانظر \"الفتح\" ٩/ ٦٣٨.\n(^٨) \"المحلى\" ٧/ ٤٤٧.","vol":"26","page":461},{"text":"قال: وهو قول أبي حنيفة والثوري والشافعي وأبي ثور وأحمد وإسحاق وأصحابهم وأصحابنا.\nوقال مالك: لا يجوز أن تذكى أصلًا إلا في الحلق واللبة (^١)، وهو قول الليث وربيعة، وقد سلف الكلام فيه.\nوقال ابن بطال: اختلف العلماء في الإنسي الذي لا يحل إلا بالذكاة في الحلق واللبة إذا توحش فلم يقدر عليه أو وقع في بئر فلم يوصل إلى حلقه ولبته.\nفذهبت طائفة من العلماء إلى أنه يقتل بما يقتل به الصيد، ويجوز أكله، روى ذلك البخاري عن خمسة من الصحابة كما بينتهم لك، وقاله من التابعين: عطاء وطاوس.\nومن الفقهاء: الثوري وسائر الكوفيين والثلاثة ومن سلف، وقال ابن المسيب: لا تكون ذكاة كل إنسية إلا بالذبح والنحر وإن تردت لا تحل بما يحل به الصيد.\nحجة الأولين: حديث الباب، وموضع الدلالة منه من وجهين:\nأحدهما: عدم إنكاره - ﵇ - عليه الرمي بما أقره عليه وإباحة مثل ذلك الرمي بأن قال: \"اصنعوا به هكذا\"، ومن خالفنا لا يجيز رميه.\nثانيهما: قوله: (\"إن لها أوابد\"). والشارع ما يعلمنا اللغة وإنما يعلمنا الحكم فعلم أنه أراد أنه يصير حكمه حكم الوحشي في الذكاة، ومن جهة القياس أنه إذا كان الوحشي إذا قدرنا عليه لا يحل به الإنسي وكذلك الإنسي إذا توحش وامتنع أن يحل بما يحل به الوحشي.\n_________\n(^١) \"المدونة\" ١/ ٤٢٨.","vol":"26","page":462},{"text":"واحتج المانع فقال: لا تلزم هذِه الحجة أن لو كان المستأنس إذا استوحش كالوحشي في الأصل؛ لوجوب أن يكون حكمه حكم الوحشي في وجوب الجزاء فيه إذا قتله المحرم، وفي أن لا يجوز في الضحايا والعقيقة، ويجب أن يصير ملكًا لمن أخذه ولا شيء على قاتله.\nقال مالك: لو أن رجلًا رماها فقتلها غرمها ولم يحل له أكلها، ولو كانت بمنزلة الصيد حلت له فلما أجمعنا على أن جميع أحكامه التي كانت عليه قبل أن يتوحش لم تزل ولم تتغير وكانت كلها بخلاف الوحشي في الأصل كذلك الذكاة وأما الاحتجاج بحديث رافع فيجوز إذا ند ولم يقدر عليه أن يرميه ليحبسه ثم يلحقه فيذكيه وهذا معنى قوله: \"فاصنعوا به هكذا\"، أي: ارموه لتحبسوه ثم ذكره ولم يرد قتله كما يقتل الوحشي قاله ابن القصار (^١). وما أبعده، كما سلف.\nفصل:\nقوله: (\"أعجل أو أرني ما أنهر الدم\") إلى آخره قال ابن بطال: كذا وقعت هذِه اللفظة في رواية الفربري بالألف والراء ثم نون ثم ياء \"أرني\" ولم أجد لها معنى يستقيم به الكلام وأظنها مصحفة. وقال الخطابي: هذا حرف طالما استثبت فيه الرواة وسألت عنه أهل العلم باللغة فلم أجد عند واحد منهم شيئًا يقطع بصحته وقد طلبت له مخرجًا فرأيته يتجه لوجوه:\nأحدها: أن يكون مأخوذًا من قولهم: أران القوم فهم مرينون إذا هلكت مواشيهم فيكون معناه أهلكها ذبحًا، وأزهق نفسها بما ذكر هذا إذا رويته بكسر الراء على رواية أبي داود.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤١٧ - ٤١٩.","vol":"26","page":463},{"text":"ثانيها: أن يقال: (أرأن) (^١) القوم مهموزًا على وزن أعرن من أرن يأرن أرنًا إذا نشط وخف تقول: خف وأعجل لئلا تقتلها خنقًا، وذلك أن غير الحديد لا يمور في الذكاة موره والأرن: الخفة والنشاط يقال في مثلٍ: سَمِنَ فأرن، أي: بطر.\nثالثها: أن تكون أرن بمعنى أَدِم الحز ولا تفتر، من قولك رنوت النظر إلى الشيء إذا أدمته، أو يكون أراد أدم النظر إليه وراعه ببصرك لا يزول عن المذبح؛ قال: وأقرب من هذا كله أرزنا بالزاي من قولك: أرز الرجل إصبعه إذا أثاخها في الشيء، وأرزت الجرادة إرزازًا إذا أدخلت ذنبها في الأرض لكي تبيض، وارتزَّ (^٢) السهم في الجدار إذا ثبت، هذا إن ساعدته رواية حدثنا ابن داسه، عن أبي داود وقال: أرِن مكسور الراء على وزن عرن، ورواه البخاري ساكنة الراء على وزن عرْن، هكذا حدثنيه الخيام عن إبراهيم بن معقل عنه (^٣).\nقال ابن بطال: فعرضت قول الخطابي على بعض أئمة اللغة والنقد في كلام العرب فقال: أما الوجه الأول قال: إنه مأخوذ من أران القوم فهم مرينون فلا وجه له؛ لأن أران لا يتعدى إلى مفعولين لا تقول: أران الرجل غنمه ولا أرن غنمك.\nوقوله في الثاني: (أأرن) (^٤) على وزن أعرن خطأ لاجتماع همزتين في كلمة إحداهما ساكنة وإنما تقول في الأمر من هذِه اللفظة ايرن بياء بعد همزة الوصل بدلًا من الهمزة التي هي فاء الفعل؛ لأن المستقبل منها\n_________\n(^١) هكذا في الأصول، وفي \"غريب الحديث\": ائرن.\n(^٢) في (س): واترز.\n(^٣) \"غريب الحديث\" ١/ ٣٨٥ - ٣٨٧، \"شرح ابن بطال\" ٥/ ٤١٩ - ٤٢٠.\n(^٤) في \"شرح ابن بطال\": أرأن.","vol":"26","page":464},{"text":"يأرن، والأمر إنما يكون في الفعل المستقبل.\nقال ابن بطال: وهذا الوجه أولى بالصواب فكأنه قال: أعجل وانشط في الذبح؛ لأن السنة فيه سرعة الإجهاز على المذبوح بخلاف فعل الجاهلية في تعذيب الحيوان ويحتمل أن يكون (أو) جاءت لشك المحدث في أي اللفظين قال - ﵇ - لتقاربهما في المعنى أو تكون (أو) جاءت بمعنى الواو للتأكيد. وقول الخطابي: وأقرب من هذا كله أن يكون أرز، بالزاي، فلا وجه له لعدم الرواية به (^١). ونقل غيره عن الخطابي أن صوابه: أأرن على وزن أعجل ومعناها وقد سلف أرن على وزن أطع ومعناها ويكون أرن على وزن اعطِ وأرني بالياء بمعنى: هات، وقال بعضهم: وتكون بمعنى: أرني سيلان الدم (وقد) (^٢) سلف على وزن ارم وصوب على وزن ادع واغز. وقيل غير ذلك.\nوسئل الحافظ أبو موسى المديني عن ذلك فقال: صوابه أيرن ومعناه: خف وانشط وأعجل؛ لئلا تختنق الذبيحة؛ لأن الذبح إذا كان بغير حديد احتاج صاحبه إلى خفة يد في إمرار تلك الآلة على الذبح قبل أن تهلك الذبيحة لما ينالها من ألم الصعب وهو من قولهم: \"أرن\" يأرن أرنًا وإرانًا، إذا نشط فهو أرن والأمر ائرن على وزن احفظ.\nوقال إسماعيل بن الفضل في \"شرح مسلم\" قوله: (اعجل أو أرن) الشك من الراوي ومعنى: \"أرن\": اعجل. منهم من يسكن الراء ومنهم من يحذف الياء من الأمر. وقال غيره: قوله: \"أَرِن\" على وزن عَرِن\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٢٠ - ٤٢١.\n(^٢) من (غ).","vol":"26","page":465},{"text":"وروى بعضهم أَرْنِ على وزن عَرْن وهو مشكل إلا أن يكون من أران القوم إذا هلكت ماشيتهم فيكون المعنى كن ذا شاة هالكة وأزهق نفسها بكل ما أنهر الدم غير السن والظفر، ويجوز أَرْنِ مثل عَرْنِ أي: أدم الحز، ولا تفتر في ذلك من قولك: رنوت، إذا أدمت النظر، وأرن أي: شد يدك على المحزِّ والمذبح واعتمد بها، ويجوز أن يكون أران تعدية [لِرَان] (^١) كما تُعدَّى بالباء ولو قيل رنَّ أي: اذبحن بالإرارة هو ظُرَرَة أي: حجر محدد يَؤُرُّ بها الراعي ثَغْرَ الناقة إذا انقطع لبنها كان وجهًا (^٢).\n_________\n(^١) في الأصل: أران، والمثبت من \"المجموع المغيث\".\n(^٢) \"المجموع المغيث\" ١/ ٥٨ - ٦٠.","vol":"26","page":466},{"text":"<span data-type='title' id=toc-3373>٢٤ - باب النَّحْرِ وَالذَّبْحِ</span>\nوَقَالَ ابن جُرَيْجٍ، عَنْ عَطَاءٍ لَا ذَبْحَ وَلَا نحر إِلَّا فِي المَذْبَحِ وَالْمَنْحَرِ. قُلْتُ: أَيَجْزِي مَا يُذْبَحُ أَنْ أَنْحَرَهُ؟ قَالَ: نَعَمْ، ذَكَرَ اللهُ ذَبْحَ البَقَرَةِ، فَإِنْ ذَبَحْتَ شَيْئًا يُنْحَرُ جَازَ، وَالنَّحْرُ أَحَبُّ إِلَيَّ، وَالذَّبْحُ قَطْعُ الأَوْدَاجِ. قُلْتُ: فَيُخَلِّفُ الأَوْدَاجَ حَتَّى يَقْطَعَ النِّخَاعَ؟ قَالَ: لَا إِخَالُ. وَأَخْبَرَنِي نَافِعٌ أَنَّ ابن عُمَرَ نَهَى عَنِ النَّخْعِ، يَقُولُ: يَقْطَعُ مَا دُونَ العَظْمِ، ثُمَّ يَدَعُ حَتَّى تَمُوتَ. وَقَوْلُ اللهِ تَعَالَى: ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾ [البقرة: ٦٧] وَقَالَ: ﴿فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ﴾ [البقرة: ٧١]. وَقَالَ ابن عَبَّاسٍ: الذَّكَاةُ فِي الحَلْقِ وَاللَّبَّةِ. وَقَالَ ابن عُمَرَ وَابْنُ عَبَّاسٍ - ﵁ - إِذَا قَطَعَ الرَأْسَ فَلَا بَأْسَ.\n\n٥٥١٠ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: أَخْبَرَتْنِي فَاطِمَةُ بِنْتُ الْمُنْذِرِ امْرَأَتِي: عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ - ﵄ - قَالَتْ: نَحَرْنَا عَلَى عَهْدِ النَّبِيِّ - ﷺ - فَرَسًا فَأَكَلْنَاهُ. [٥٥١١، ٥٥١٢، ٥٥١٩ - مسلم: ١٩٤٢ - فتح ٩/ ٦٤٠]\n\n٥٥١١ - حَدَّثَنَا إِسْحَاقُ، سَمِعَ عَبْدَةَ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ قَالَتْ: ذَبَحْنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَرَسًا وَنَحْنُ بِالْمَدِينَةِ فَأَكَلْنَاهُ. [انظر:٥٥١٠ - مسلم:\n\n١٩٤٢ - فتح ٩/ ٦٤٠]\n\n٥٥١٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ بِنْتِ الْمُنْذِرِ، أَنَّ أَسْمَاءَ بِنْتَ أَبِي بَكْرٍ قَالَتْ: نَحَرْنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَرَسًا فَأَكَلْنَاهُ. تَابَعَهُ وَكِيعٌ وَابْنُ عُيَيْنَةَ، عَنْ هِشَامٍ فِي النَّحْرِ. [انظر: ٥٥١٠ - مسلم ١٩٤٢ - فتح ٩/ ٦٤٠]","vol":"26","page":467},{"text":"ثم ساق حديث سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عن فَاطِمَة بِنْت المُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ - ﵄قَالَتْ: نَحَرْنَا عَلَى عَهْدِ النَّبِيِّ - ﷺ - فَرَسًا فَأَكَلْنَاهُ.\nوفي رواية من حديث عَبْدَةَ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ: ذَبَحْنَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَرَسًا وَنَحْنُ بِالْمَدِينَةِ فَأَكَلْنَاهُ.\nثم ساقه من حديث جَرِير، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ بِنْتِ المُنْذِرِ، عن أَسْمَاءَ، به.\nتَابَعَهُ وَكِيعٌ وَابْنُ عُيَيْنَةَ، عَنْ هِشَامٍ فِي النَّحْرِ.\nوالحاصل أن ثلاثة رووه عن هشام بلفظ النحر: جرير، ووكيع، وابن عُيينة. وأن عبدة رواه عن هشام بلفظ الذبح، وذكره في باب لحوم الخيل من حديث: سفيان بلفظ النحر (^١).\nقال الدارقطني: روي عن أيوب، عن هشام، عن أسماء مرسل، لم يذكر فاطمة بنت المنذر، ورواه منجاب عن شريك، عن هشام، عن أبيه، عن فاطمة قالت: ذبحنا فرسًا على عهد رسول الله - ﷺ -. ووهم في موضعين أسقط أسماء ابنة أبي بكر وقال فيه: عن أبيه عن أسماء. والصواب: هشام، عن فاطمة عن أسماء (^٢). أي: كما ساقه البخاري.\nوتعليق عطاء أخرجه ابن أبي شيبة عن يحيى بن سعيد، عن ابن جريج، عن عطاء: لا ذبح ولا نحر إلا في المنحر والمذبح. قال: وثنا وكيع، عن سفيان، عن ابن أبي نجيح، عن عطاء في رجل ذبح شاة من قفاها، فكره أكلها.\n_________\n(^١) سيأتي برقم (٥٥١٩) باب: لحوم الخيل.\n(^٢) \"علل الدارقطني\" ١٥/ ٢٩٩ - ٣٠٠ (٤٠٤٦).","vol":"26","page":468},{"text":"وأثر ابن عباس أخرجه ابن أبي شيبة عن ابن المبارك، عن خالد، عن عكرمة، عنه (^١)؛ قال ابن حزم: وروي عن عمر بن الخطاب مثله، ولم يخصوا حيوانًا من حيوان بل هتف عمر بذلك مجملًا، ولم نعرف لهما مخالفًا من الصحابة أصلًا.\nوقد سلف أن عليًّا أباح أكله بغير ضرب عنقه بالسيف ورأى ذلك ذكاة واجبة وقال: قال ابن عباس لعكرمة: اذبح هذا الجزور. وهو البعير بلا خلاف. وقال عطاء: ذكر الله الذبح في القرآن، فإن ذبحت شيئًا ينحر أجزأ عنك الذبح من المنحر، والمنحر من الذبح. وعن الزهري وقتادة: الإبل والبقر إن شئت ذبحت وإن شئت نحرت.\nوعن مجاهد: كان الذبح فيهم والنحر فيكم ﴿فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ﴾ [البقرة: ٧١] ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ [الكوثر: ٢] وقد أطلق النبي - ﷺ - فيما صح عنه في الأضاحي الذبح والنحر عمومًا وفيها الإبل والبقر والغنم، ولم يخص من ذلك شيئًا ينحر دون ذبح ولا عكسه، ورواية أسماء: نحرنا. وفي أخرى: ذبحنا (^٢).\nقلت: وغرض الباب أن يبين ما يجوز فيه النحر يجوز ذبحه، وما يجوز فيه الذبح يجوز نحره.\nفأما البقر فالأمة مجمعون كما قاله ابن بطال (^٣) على جواز النحر والذبح فيها، قال تعالى: ﴿إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾ [البقرة: ٦٧]، وروت عمرة عن عائشة - ﵂ - أنها قالت: دخل علينا\n_________\n(^١) \"المصنف\" ٤/ ٢٦٠ - ٢٦١ (١٩٨٢٢، ١٩٨٢٤، ١٩٨٢٦).\n(^٢) \"المحلى\" ٧/ ٤٤٥ - ٤٤٦.\n(^٣) \"شرح ابن بطال\" ٥/ ٤٢١.","vol":"26","page":469},{"text":"يوم النحر بلحم فقيل: نحر رسول الله - ﷺ - عن أزواجه البقر (^١). فجاز فيها\nالوجهان.\nوأراد البخاري أن يريك [أن] (^٢) الفرس مما يجوز النحر والذبح لما جاء فيه من اختلاف الرواة، وسيأتي الخلاف في أكله بعد.\nواختلفوا في ذبح ما ينحر من الإبل، ونحر ما يذبح من الغنم، فأجاز أكثر الفقهاء أي ذلك فعل المذكي، قال ابن المنذر (^٣): روي ذلك عن عطاء والزهري وقتادة. وقال أبو حنيفة والثوري والليث والشافعي بنحو ذلك ويكرهونه، ولم يكرهه أحمد وإسحاق وأبو ثور (^٤)، وهو قول عبد العزيز بن أبي سلمة في ذبح الإبل، أو نحو ما يذبح من طير أو غيره من غير ضرورة. وقال أشهب: إن ذبح بعيرًا من غير ضرورة فقد صار كالضرورة ويؤكل (^٥). وقال مالك: إن ذبحت الإبل أو نحرت الشاة أو شيء من الطير من غير ضرورة لم تؤكل (^٦). واعتل أصحابه بأنه - ﵇ - بين وجه الذكاة فنحر الإبل وذبح الغنم والطير ولا يجوز تحويل شيء من ذلك عن موضعه مع القدرة عليه إلا بحجة واضحة.\nوقال ابن المنذر: لا أعلم أحدًا حرم أكل ما نحر مما يذبح، أو ذبح ما ينحر، وإنما كره ذلك مالك ولم يحرمه، وقد يكره المرء الشيء\n_________\n(^١) سلف برقم (١٧٠٩) كتاب الحج، باب: ذبح الرجل البقر عن نسائه من غير أمرهن، ورواه مسلم (١٢١١/ ١٢٥) باب بيان وجوه الإحرام.\n(^٢) زيادة يقتضيها السياق.\n(^٣) في الأصل: المنكدر. وما أثبتناه من \"شرح ابن بطال\" ٥/ ٤٢٢.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢١٠، \"مختصر المزني\" ص ١٠٩، \"المغني\" ١٣/ ٣٠٦.\n(^٥) انظر \"النوادر والزيادات\" ٤/ ٣٦٣.\n(^٦) انظر: \"التمهيد\" ١٢/ ١٤١.","vol":"26","page":470},{"text":"ولا يحرمه. حجة الجمهور أنه لما جاز في البقر والخيل النحر والذبح جاز ذلك في كل ما يجوز تذكيته، ألا ترى قول ابن عباس: الذكاة جائزة في الحلق واللبة. ولم يخص شيئًا من ذلك دون شيء، وهو عام في كل ذي حلق وكل ذي لبة، والناس على هذا، ولم يخالف ذلك غير مالك وحده.\nوأما قول ابن عباس - ﵄ - أن الذكاة في الحلق واللبة فمعناه: أن الذكاة لا تكون إلا في هذين الموضعين، وقال صاحب \"العين\": اللبة من الصدر: أوسطه، ولبة القلادة: واسطتها (^١).\nفصل:\nاختلف العلماء فيما يكون بقطعه من الحلقوم الذكاة، فقال بعض الكوفيين: إذا قطع ثلاثة من الأوداج جاز -والأوداج أربعة: الحلقوم، والمريء، وعرقان من كل جانب عرق- وقال الثوري: إذا قطع الأوداج وإن لم يقطع الحلقوم. وحكى ابن المنذر عن محمد بن الحسن: إذا قطع الحلقوم والمريء فأكثر من نصف الأوداج ثم يدعها حتى تموت فلا بأس بأكلها، وأكره ذلك، وإن قطع أقل من نصف الأوداج فلا خير فيها. وقال مالك والليث: يحتاج أن يقطع الودجين والحلقوم، وإن ترك شيئًا منها لم يجز. ولم يذكر المريء. وقال الشافعي: أقل ما يجزئ من الذكاة قطع الحلقوم والمريء وينبغي أن يقطع الودجين، فإن لم يفعل فيجزئ؛ لأنهما قد يسلان من البهيمة والإنسان ويعيشان (^٢).\n_________\n(^١) \"العين\" ٨/ ٣١٨.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٠٩، \"النوادر والزيادات\" ٤/ ٣٦١، \"مختصر المذني\" ص ٣٨١.","vol":"26","page":471},{"text":"وقال ابن جريج: قال عطاء: الذبح: قطع الأوداج؛ قلت: وذبح ذابح فلم يقطع أوداجها. فقال: ما أراه إلا قد ذكاها فليأكلها (^١).\nوروى يحيى عن ابن القاسم في الدجاجة والعصفور والحمام: إذا (أجيز) (^٢) على أوداجه ونصف حلقه أو ثلثه لا بأس بذلك إلا أن يتعمد. وعنه أيضًا عن مالك فيمن ذبح ذبيحة فأخطأ بالغلصمة (^٣) أن تكون في الرأس أنها لا تؤكل، وقاله أشهب وأصبغ وسحنون ومحمد بن عبد الحكم (^٤).\nقال ابن حبيب: إنما لم يؤكل؛ لأن الحلقوم إنما هو من العقدة إلى ما تحتها، وليس فوق العقدة إلى الرأس حلقوم، وإنما العقدة طرف الحلقوم، فمن جهل فذبح فوق العقدة لم يقطع الحلقوم إنما قطع الجلدة المتعلقة بالرأس، فلذلك لم تؤكل، وأجاز أكلها ابن وهب في \"العتبية\" وأجازه أشهب وأبو مصعب وموسى بن معاوية من رواية ابن وضاح. وعن محمد بن عبد الحكم أنها تؤكل. وعلى قياس قول ابن القاسم إذا صارت في البدن وبقي في الرأس منها قدر حلقة الخاتم أنها تؤكل إلا أن يبقى في الرأس منها ما لا يستدير فلا تؤكل (^٥)، وحكى\n_________\n(^١) رواه عبد الرزاق ٤/ ٤٨٩ (٨٥٨٤).\n(^٢) كذا في الأصل وفي \"النوادر والزيادات\" أجهز.\n(^٣) الغلصمة: اللحم الذي بين الرأس والعنق، أو هي العجرة التي على ملتقى اللهاة والمريء، أو هي رأس الحلقوم بشواربه وحرقدته، وهو الموضع الناتئ في الحلق، أو أصل اللسان، أو متصل الحلقوم بالحلق إذا ازدرد الآكل لقمة فنزلت عن الحلقوم. \"تاج العروس\" ١٧/ ٥٢١.\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٣٦٠، ٣٦١.\n(^٥) انظر: المصدر السابق.","vol":"26","page":472},{"text":"ابن المنذر عن أبي حنيفة أنه لا بأس بالذبح في الحلق كله أسفله ووسطه وأعلاه.\nوقال ابن وضاح: سألت موسى بن معاوية عن هذِه المسألة، فغضب وقال: هذِه من مسائل المريسي وابن علية يخلِّطون على الناس دينهم، قد علَّم الشارع أصحابه كل شيء حتى الخراءة (^١)، فكان يدعهم فلا يعرفهم الذبح؟!\nقال موسى: لقد كتبت بالعراق نحوًا من مائة ألف حديث، وبمكة كذا وكذا ألفًا، وبمصر نحوًا من أربعين ألف حديث ما سمعت لرسول الله - ﷺ - ولا لأصحابه ولا للتابعين فيها شيئًا. وكان يحيى بن يحيى وأصحابه (يقولون) (^٢): لا نعرف ما العقدة، ما فرى الأوداج فكل.\nقال ابن وضاح: ثم بلغني عن أبي زيد بن أبي الغمر أنه روي عن ابن القاسم عن مالك كراهتها، فلما قدمت مصر سألته عنها، فأنكرها وقال: ما أعرف هذا. قلت له: فما تقول في أكلها؟ قال: لا بأس بذلك (^٣).\nقال ابن وضاح: ولم تعرف العقدة في أيام مالك ولا أيام ابن القاسم، وإنما أول ما سمعوا بها أن عبد الله بن عبد الحكم ذبح شاة فطرحت العقدة إلى الجسد، فأمر بها أن تُلقى، فبلغ ذلك أشهب فأنكره وأجاز أكلها، وسئل عنها أبو المصعب بالمدينة وذلك أن أهل المدينة يطرحون العقدة في ذبائحهم إلى الجسد لمعنى الجلود، فأجاز ذلك، فقيل له: إذا طرحها إلى الجسد لم يذبح في الحلق إنما يذبح\n_________\n(^١) رواه مسلم (٢٦٢) كتاب الطهارة باب الاستطابة من حديث سليمان.\n(^٢) في الأصل: يقولان، والمثبت ما يقتضيه السياق.\n(^٣) انظر: \"النوادر والزيادات\" ٤/ ٣٦٠.","vol":"26","page":473},{"text":"في الرأس، فانتهره الشيخ، وقال: مغاربة برابر يأتوننا يريدون أن يعلمونا، هذِه دار السنة والهجرة وبها كان المهاجرون والأنصار فكانوا لا يعرفون الذبح؟ وكانوا لا يذكرون عقدة ولم يعنوا بها.\nقال ابن وضاح: ثم سألت يعقوب بن حميد بن كاسب -ولم أر بالحجاز أعلم منه بقول المدنيين منه- فقال: لا بأس بها، فرددت عليه فنزع لحديث عائشة - ﵂يعني السالف-: \"سموا وكلوا\" (^١).\nفقال ابن كاسب: فهلا قال لهم - ﵇ -: انظروا إن كان يصيبون العقدة، إن كان الذبح إنما هو فيها، ونزع لحديث عطاء بن يسار أن امرأة ترعى غنمًا؛ فرأت بشاة موتًا فذكتها بشظاظ، فقال - ﵇ -: \"ليس بها بأس فكلوها\". فهلا قال لهم: انظروا أين طرحت العقدة؟ أو هل كانت هذِه تعرف العقدة؟\nقال ابن وضاح: أفهل هذِه كانت تعرف العقدة؟! ما فرى الأوداج وقطع الحلقوم فكل.\nفصل:\nونهى ابن عمر - ﵄ - عن النخع (^٢).\nقال أبو عبيدة: الفرس هو النخع. يقال منه: فرست الشاة ونخعتها، وذلك أن ينتهي بالذبح إلى النخاع وهو عظم في الرقبة.\nقال أبو عبيد في النخع كما قال أبو عبيدة، وأما الفرس فقد خولف.\n_________\n(^١) سلف برقم (٥٥٠٧)، باب ذبيحة الأعراب ونحوهم.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٤/ ٤٩٠ (٨٥٨٩).","vol":"26","page":474},{"text":"وقيل: هو كسر رقبة الذبيحة، وممن كره أكل الشاة إذا نخعت سوى ابن عمر، عمر بن الخطاب وقال: لا تعجلوا الأنفس حتى تزهق (^١). وكرهه إسحاق، وكرهت ذلك طائفة وأباحت أكله، هذا قول النخعي والزهري والأربعة وأبي ثور.\nقال ابن المنذر: ولا حجة لمن منع أكلها لأن القياس أنها حلال بعد الذكاة، والنخع لا يحرم الذكي.\nوإنما إذا قطع الرأس فأكثر العلماء على إجازته.\nوممن روي عنه سوى من ذكره البخاري علي وعمران بن حصين، ومن التابعين: عطاء والنخعي والشعبي، والحسن والزهري وبه قال الأربعة، وإسحاق، وأبو ثور وكرهها ابن سيرين، ونافع والقاسم وسالم ويحيى بن سعيد، وربيعة والصواب قول من أجازها كما قال ابن بطال (^٢).\nوقد قال فيها علي بن أبي طالب هي ذكاة وحيَّة؛ إلا أنهم اختلفوا إن قطع رأسها من قفاها، واختاره الكوفيون والشافعي، وإسحاق، وأبو ثور وكره ذلك ابن المسيب وقال: لا بد في الذبح من المذبح.\nوهو قول مالك وأحمد وقالوا: فاعل هذا فاعل غير ما أمر به، فإذا ذبحها من مذبحها فسبقت يده فأبان الرأس فلا شيء عليه (^٣).\n_________\n(^١) \"غريب الحديث\" لابن سلام ٢/ ٢٩ - ٣٠، والأثر عن عمر أخرجه البيهقي في \"السنن\" ٩/ ٢٧٩ - ٢٨٠.\n(^٢) \"شرح ابن بطال\" ٥/ ٤٢٦.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٢٥، \"المغني\" ١٣/ ٣٠٨.","vol":"26","page":475},{"text":"فصل:\nقسم ابن التين البهائم ثلاثة أنواع: نوع منها ينحر -وهو البعير- ونوع منها يذبح، وهو الشاة وشبهها من الغزلان ونحو ذلك.\nونوع منها يذبح وينحر وهو البقر، ذبحها بالقرآن ونحرها بالسنة كما سلف قال: إن نحر ما يذبح أو عكس فمنعه ابن القاسم وأجازه أشهب، وقال ابن بكير: تؤكل البعير بالذبح ولا تؤكل الشاة بالنحر، واختلف في المنع هل هو على الكراهة أو التحريم؟ وبه قال ابن حبيب: وروى إسماعيل بن أبي أويس عن مالك: من نحر البقر ما صنع مخالفة الآية، وهذا إنما يصح على قول من يقول: إنا مخاطبون بشريعة من كان قبلنا (^١).\nفصل:\n(والذبح: قطع الأوداج) هما ودجان بدال مهملة، وهما عرقان في الأخدعين محيطان بالحلقوم. وقيل: محيطان بالمريء من باب إطلاق صيغة الجمع على الاثنين، وهو صحيح حقيقة عند طائفة، مجازًا عند الأكثرين، وذلك مستحب عندنا (^٢)، والودج والوداج أيضًا يقال: دِجْ دابتك أي: اقطع ودجها، وهو لها كالعضد للإنسان.\nوقال ابن التين: لعله ترك ذكر الحلقوم لما كان معلومًا في الأغلب لا تُفرى الأوداج إلا بعد فري الحلقوم، والذي في \"المدونة\": أن الذكاة فري الحلقوم والودجين فإن قطعهما دون الحلقوم أو عكسه (^٣) لم يصح\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ٣٦٣، \"المنتقى\" ٣/ ١٠٨.\n(^٢) انظر: \"المجموع\" ٩/ ١٠٢.\n(^٣) في الأصل: (عسله) والمثبت من \"المدونة\".","vol":"26","page":476},{"text":"الذكاة (^١)، وزاد أبو التمام عن مالك رابعها؛ وهو قطع المريء (^٢)، ثم قال: قال الشافعي: الذكاة: قطع الحلقوم والمريء، وهو البلعوم، والاعتبار بالودجين (^٣) قال: ودليلنا قوله - ﵇ -: \"ما أنهر الدم\" وإنهاره: إجراؤه، وذلك لا يكون إلا بقطع الأوداج؛ لأنها مجرى الدم، وأما المريء فليس مجراه، وإنما هو مجرى الطعام، وليس فيه من الدم ما يحصل به إنهار.\nفصل:\n(اللبة) في أثر ابن عباس - ﵄ - بفتح اللام، قال الداودي: في أعلى العنق ما دون الخرزة إلى أسفل، قال أهل اللغة: إن اللبة موضع القلادة من الصدر وهي المنحر (^٤).\nفصل:\nوقول ابن عمر ومن بعده: (إذا قطع الرأس فلا بأس). قال مالك في \"المدونة\": وذلك أنها تؤكل (^٥). قال غيره: ولو تعمد من أول أكلت؛ لأن التعدي حصل بعد تمام الذكاة.\nوقال مطرف وابن الماجشون: إن فعل ذلك بنية سبقت أكلت، وإن كان متعمدًا من غير جهل لم تؤكل (^٦).\n_________\n(^١) \"المدونة\" ١/ ٤٢٧.\n(^٢) انظر: \"مواهب الجليل\" ٤/ ٣١٤ ..\n(^٣) انظر: \"البيان\" ٤/ ٥٣١.\n(^٤) انظر: \"الصحاح\" ١/ ٢١٧ [لبب].\n(^٥) \"المدونة\" ١/ ٤٢٨.\n(^٦) انظر: \"شرح الخرشي\" ٣/ ١٨.","vol":"26","page":477},{"text":"فصل:\nوحديث أسماء دال على حل أكل الخيل، وهو قول الشافعي (^١) وأبي يوسف ومحمد بن الحسن، وسيأتي حديث جابر فيه، وقال مالك: إنها مكروهة. وبه قال أبو حنيفة، وقال ابن حبيب: الخيل مختلف في كراهة أكلها والبراذين منها فجعلها مباحة في قوله (^٢).\nفصل:\nسلف فيه: نحرنا وذبحنا. قال بعض العلماء: حكم الخيل في الذكاة حكم البقر، يريد أنها تنحر وتذبح وأن الأحسن فيها الذبح.\n_________\n(^١) انظر: \"الأم\" ٢/ ٢٢٣\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢١٦، \"المنتقى\" ٣/ ١٣٣.","vol":"26","page":478},{"text":"<span data-type='title' id=toc-3374>٢٥ - باب مَا يُكْرَهُ مِنَ الْمُثْلَةِ وَالْمَصْبُورَةِ وَالْمُجَثَّمَةِ</span>\n٥٥١٣ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدٍ قَالَ: دَخَلْتُ مَعَ أَنَسٍ عَلَى الْحَكَمِ بْنِ أَيُّوبَ، فَرَأَى غِلْمَانًا -أَوْ فِتْيَانًا- نَصَبُوا دَجَاجَةً يَرْمُونَهَا. فَقَالَ أَنَسٌ: نَهَى النَّبِيُّ - ﷺ - أَنْ تُصْبَرَ الْبَهَائِمُ. [مسلم: ١٩٥٦ - فتح ٩/ ٦٤٢]\n\n٥٥١٤ - حَدَّثَنَا أَحْمَدُ بْنُ يَعْقُوبَ، أَخْبَرَنَا إِسْحَاقُ بْنُ سَعِيدِ بْنِ عَمْرٍو، عَنْ أَبِيهِ أَنَّهُ سَمِعَهُ يُحَدِّثُ عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ دَخَلَ على يَحْيَى بْنِ سَعِيدٍ، وَغُلَامٌ مِنْ بَنِي يَحْيَى رَابِطٌ دَجَاجَةً يَرْمِيهَا، فَمَشَى إِلَيْهَا ابْنُ عُمَرَ حَتَّى حَلَّهَا، ثُمَّ أَقْبَلَ بِهَا وَبِالْغُلَامِ مَعَهُ فَقَالَ: ازْجُرُوا غُلَامَكُمْ عَنْ أَنْ يَصْبِرَ هَذَا الطَّيْرَ لِلْقَتْلِ، فَإِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - نَهَى أَنْ تُصْبَرَ بَهِيمَةٌ أَوْ غَيْرُهَا لِلْقَتْلِ. [٥٥١٥ - مسلم: ١٩٥٨ - فتح ٩/ ٦٤٢]\n\n٥٥١٥ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: كُنْتُ عِنْدَ ابْنِ عُمَرَ فَمَرُّوا بِفِتْيَةٍ -أَوْ بِنَفَرٍ- نَصَبُوا دَجَاجَةً يَرْمُونَهَا، فَلَمَّا رَأَوُا ابْنَ عُمَرَ تَفَرَّقُوا عَنْهَا، وَقَالَ ابْنُ عُمَرَ: مَنْ فَعَلَ هَذَا؟ إِنَّ النَّبِيَّ - ﷺ - لَعَنَ مَنْ فَعَلَ هَذَا.\nتَابَعَهُ سُلَيْمَانُ، عَنْ شُعْبَةَ، حَدَّثَنَا الْمِنْهَالُ، عَنْ سَعِيدٍ، عَنِ ابْنِ عُمَرَ: لَعَنَ النَّبِيُّ - ﷺ - مَنْ مَثَّلَ بِالْحَيَوَانِ. [انظر: ٥٥١٤ - مسلم: ١٩٥٨ - فتح ٩/ ٦٤٣] وَقَالَ عَدِيُّ، عَنْ سَعِيدٍ، عَنِ ابن عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -. [مسلم: ١٩٥٧]\n\n٥٥١٦ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَدِيُّ بْنُ ثَابِتٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ نَهَى عَنِ النُّهْبَةِ وَالْمُثْلَةِ. [انظر: ٢٤٧٤ - فتح\n٩/ ٦٤٣]\nذكر فيه خمسة أحاديث:\nأحدها: حديث هِشَامِ بْنِ زَيْدٍ: دَخَلْتُ مَعَ أَنَسٍ عَلَى الحَكَمِ بْنِ أَيُّوبَ، فَرَأى غِلْمَانًا -أَوْ فِتْيَانًا- نَصَبُوا دَجَاجَةً يَرْمُونَهَا. فَقَالَ أَنَسٌ: نَهَى النَّبِيُّ - ﷺ - أَنْ تُصبَرَ البَهَائِمُ.","vol":"26","page":479},{"text":"وأخرجه مسلم أيضًا وأبو داود والنسائي وابن ماجه (^١).\nوالحكم (^٢) هذا هو: ابن عم الحجاج بن يوسف الثقفي، وزوج أخته زينب بنت يوسف التي كانت يشبب بها النميري، وكان الحجاج استعمله على البصرة.\nثانيها: حديث ابن عُمَرَ - ﵄ - أَنَّهُ دَخَلَ عَلَى يَحْيَى بْنِ سَعِيدٍ، وَغُلًامٌ مِنْ بَنِي يَحْيَى رَابِطٌ دَجَاجَةً يَرْمِيهَا، فَمَشَى إِلَيْهَا ابن عُمَرَ حَتَّى حَلَّهَا، ثُمَّ أَقْبَلَ بِهَا وَبِالْغُلَامِ مَعَهُ فَقَالَ: ازْجُرُوا غِلْمَانكمْ عَنْ أَنْ تصْبرَ هذا الطَّيْرَ لِلْقَتْلِ، فَإِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - نَهَى أَنْ تُصْبَرَ بَهِيمَةٌ أَوْ غَيْرُهَا لِلْقَتل.\nثالثها: حَدَّثنَا أَبُو النُّعْمَانِ، ثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: كُنْتُ عِنْدَ ابن عُمَرَ - ﵄ - فَمَرُّوا بِفِتْيَةٍ -أَوْ بِنَفَرٍ- نَصَبُوا دَجَاجَةً يَرْمُونَهَا، فَلَمَّا رَأَوُا ابن عُمَرَ تَفَرَّقُوا عَنْهَا، وَقَالَ ابن عُمَرَ: مَنْ فَعَلَ هذا؟ إِنَّ النَّبِيَّ - ﷺ - لَعَنَ مَنْ فَعَلَ هذا.\nوأخرجه مسلم أيضا (^٣).\nقال البخاري: تَابَعَهُ سُلَيْمَانُ، عَنْ شُعْبَةَ، ثَنَا المِنْهَالُ، عَنْ سَعِيدٍ، عَنِ ابن عُمَرَ: لَعَنَ النَّبِيُّ - ﷺ - مَنْ مَثَّلَ بِالْحَيَوَانِ.\n_________\n(^١) أخرجه مسلم (١٩٥٦) كتاب: الصيد والذبائح، باب: النهي عن صبر البهائم، وأبو داود (٢٨١٦)، والنسائي ٧/ ٢٣٨، ابن ماجه (٣١٨٦).\n(^٢) ورد بهامش الأصل: هو مجهول، كذا جهله، ابن أبي حاتم عن أبيه، وكذا جهله الذهبي في \"الميزان\" وقد ذكره ابن حبان في \"ثقاته\"، ولكن لم يذكر عنه راويًا سوى الجريري.\n(^٣) أخرجه مسلم (١٩٥٨) كتاب: الصيد والذبائح، باب: النهي عن صبر البهائم.","vol":"26","page":480},{"text":"وهذِه المتابعة أسندها أبو نعيم الحافظ فقال: حدثنا أبو إسحاق بن حمزة وأبو أحمد قالا: ثنا أبو خليفة، ثنا أبو داود الطيالسي سليمان بن داود، ثنا شعبة (^١).\nرابعها: وَقَالَ عَدِيٌّ، عَنْ سَعِيدٍ، عَنِ ابن عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -.\nهذا أخرجه مسلم عن عبيد الله بن معاذ، عن أبيه، وعن بندار عن غندر وابن مهدي ثلاثتهم عن شعبة، عن عدي، عن سعيد (^٢)، وعدي هو: عدي بن ثابت، وسعيد هو: ابن جبير.\nخامسها: حَدَّثنَا حَجَّاجُ بْنُ مِنْهَالٍ، ثَنَا شُعْبَةُ أَخْبَرَنِي عَدِيُّ بْنُ ثَابِتٍ: سَمِعْتُ عَبْدَ اللهِ بْنَ يَزِيدَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ نَهَى عَنِ النُّهْبَةِ وَالْمُثْلَةِ.\nهذا رواه الإسماعيلي من حديث جماعة عن شعبة قال: رواه يعقوب بن إسحاق الحضرمي، وداود بن المحبر عن شعبة فقالا: عن عبد الله بن يزيد، عن أبي أيوب، عن رسول الله - ﷺ -. ولابن أبي شيبة عن عبد الرحيم بن سليمان: حدثني ابن إسحاق، عن بكير بن عبد الله، عن عبيد بن يعلى، عن أبي أيوب سمعت النبي - ﷺ - ينهى عن صبر البهيمة، وما أحب أني صبرت دجاجة وأن لي كذا وكذا (^٣).\nقلت: وعبد الله راويه هو ابن يزيد بن حصين بن عمرو بن الحارث بن خطمة واسمه: عبد الله بن جشم بن مالك بن الأوس الأنصاري أبو موسى الخطمي وإنما سمي خطمة؛ لأنه ضرب رجلًا على خطمه، شهد الحديبية مع رسول الله - ﷺ -، وهو ابن سبع عشرة، وشهد\n_________\n(^١) \"حلية الأولياء\" ٤/ ٢٩٦.\n(^٢) مسلم (١٩٥٧) كتاب: الصيد، باب: النهي عن صبر البهائم.\n(^٣) \"مصنف ابن أبي شيبة\" ٤/ ٢٦٣ (١٩٨٥٧).","vol":"26","page":481},{"text":"الجمل وصفين والنهروان مع علي وكان أميرًا على الكوفة.\nقال أبو داود -فيما حكاه الآجري-: له رؤية، سمعت يحيى بن معين يقوله، قال: وسمعت مصعبًا الزبيري يقول: عبد الله بن يزيد الخطمي ليس له صحبة، وهو الذي قتل الأعمى أمه، وهو الطفل الذي سقط بين رجليها، التي سبَّت رسول الله - ﷺ - (^١)، من طريق عكرمة عن ابن عباس (^٢).\nوقال أبو حاتم: روى عن رسول الله - ﷺ - وكان صغيرًا على عهده، فإن صحت روايته فذاك (^٣).\nفصل:\nوفي الباب عن أبي الدرداء وأم حبيبة بنت العرباض عن أبيها أخرج الأول الترمذي، وقال غريب: نهى رسول الله - ﷺ - عن أكل المجثمة وهي التي تصبر بالنبل. وكذا الثاني أنه - ﵇ - نهى يوم خيبر عن المجثمة وعن الخليسة (^٤).\n_________\n(^١) \"سؤالات الآجري\" ص ٢٠٠ - ٢٠١ (٢٢٠ - ٢٢١).\n(^٢) يعني المذكور في حديث عثمان الشحام، عن عكرمة، عن ابن عباس.\nانظر: \"تهذيب الكمال\" ١٦/ ٣٠٣.\n(^٣) \"الجرح والتعديل\" ٥/ ١٩٧ (٩١٦).\n(^٤) ورد بهامش الأصل: الخليسة بفتح الخاء المعجمة ثم لام مكسورة، ثم مثناة تحت ساكنة، ثم سين مهملة، ثم تاء التأنيث، وهي ما يخلس من السبع فيموت قبل أن يذكى، من خلست الشيء إذا سلبته وهي فعيلة بمعنى مفعوله. اهـ[قلت: وحديث أبي الدرداء أخرجه الترمذي (١٤٧٣) وقال: غريب، وصححه الألباني في \"الصحيحة\" (٢٣٩١)، وحديث أم حبيبة أخرجه الترمذي (١٤٧٤) وصححه الألباني في \"صحيح الترمذي\" (١١٩١)].","vol":"26","page":482},{"text":"فصل:\nأصل الصبر: الحبس، وكل من حبس شيئًا فقد صبره، ومنه يمين الصبر وقيل للرجل يقدم فيضرب عنقه: قتل صبرا يعني: أمسك للموت. ويقال: صبر عند المصيبة يصبر صبرًا. وصبرته إذا: حبسته، قال تعالى: ﴿وَاصْبِرْ نَفْسَكَ﴾ [الكهف: ٢٨]\nوالصبير: الكفيل تقول منه: صبرت أصبر صبرًا وصبارة أي: كفلت. والصبير: السحاب الأبيض لا يكاد يمطر.\nوالمجثمة: المصبورة أيضًا، قاله أبو عبيد، ولا يكون إلا في الطير والأرانب وأشباه ذلك مما يجثم بالأرض (^١) والجثوم: الانتصاب على الأرض، وكذا في \"الصحاح\" (^٢) أيضًا، وعبارة ابن فارس: المجثمة هي الطير المصبورة على الموت (^٣). قلت: وفرق بين المجثمة والجاثمة؛ لأن الجاثمة التي جثمت بنفسها فإذا صبرت على تلك الحال لم تحرم، والمجثمة: هي التي ربطت ونصبت، فإذا رميت حتى تهلك حرمت، وسيأتي.\nقلت: ففرق البخاري بين المصبورة والمجثمة؛ لأن المجثمة خاصة بما ذكرت بخلاف المصبورة، وفي كتاب \"الأفعال\": يقال جثم على ركبتيه جثومًا (^٤)، ومنه ﴿فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ﴾ [هود: ٦٧] ثم رأيت ابن بطال ذكره فقال: نهيه عن المجثمة نظير نهيه عن المصبورة، غير أن التجثيم عند العرب هو في الممتنعات من الوحش والطير التي\n_________\n(^١) \"غريب الحديث\" لابن سلام ١/ ١٥٥.\n(^٢) \"الصحاح\" ٥/ ١٨٨٢ مادة جثم.\n(^٣) \"مجمل اللغة\" ١/ ٢٠٧.\n(^٤) \"الأفعال\" لابن القوطية ص ٢١٥.","vol":"26","page":483},{"text":"تنبذ بالأرض وتجثم بها، وأن الصيد المصبر يكون في ذلك وغيره فإن وجه موجه -يعني: نهيه عن المجثمة- إلى المعنى الثاني وهو النهي عن أكل لحمها إذا مات من الرمي، فكان ذلك نظير نهيه تعالى عن المنخنقة والموقوذة والمتردية، وتحريمه أكلها إذا ماتت من ذلك، وإن جثمت فرميت ولم تمت فذبحها مجثمها كان حلالًا أكلها بالتذكية (^١).\nوالنهبى: اسم ما ينهب، وهو الأخذ من الغنيمة وقال صاحب \"المطالع\": هو اسم الانتهاب، وهو أخذ الجماعة الشيء اختطافًا عجل غير سوية لكن يحسب السبق إليه.\nفصل:\nهذِه النهبى نهبى تحريم لقوله في رواية ابن عمر لعن الله من فعل هذا.\nفصل:\nقال أبو عبيد: قال أبو زيد وأبو عمرو وغيرهما في نهيه - ﵇ - أن تصبر البهائم هو الطائر وغيره من ذوات الروح يصبر حيَّّا ثم يرمى حتى يقتل (^٢).\nقال ابن المنذر عن أحمد وإسحاق: لا تؤكل المصبورة والمجثمة (^٣).\nقال غيره: ولا أعلم أحدًا من العلماء أجاز أكل المصبورة، وكلهم يحرمها؛ لأنه لا ذكاة في المقدور عليه إلا في الحلق واللبة.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٢٩ - ٤٣٠.\n(^٢) \"غريب الحديث\" لابن سلام ١/ ١٥٥.\n(^٣) انظر قول الإمام أحمد وإسحاق في \"المغني\" ١٣/ ٣٠٥.","vol":"26","page":484},{"text":"فصل:\nقال المهلب: وهذا إنما هو نهي عن العبث في الحيوان وتعذيبه بغير مشروع، وأما تجثيمها للنحر وما شاكله فلا بأس به، وإنما يكره العبث؛ لحديث شداد بن أوس أنه - ﵇ - قال: \"إن الله كتب الإحسان على كل شيء فإذا قتلتم فأحسنوا القِتْلَة، وإذا ذبحتم فأحسنوا الذِّبْحَةَ، وليحد أحدكم شفرته وليرح ذبيحته\" أخرجه مسلم (^١) وكره أبو هريرة أن تحد الشفرة والشاة تنظر إليها، وروي أنه - ﵇ - رأى رجلًا أضجع شاة فوضع رجله على عنقها وهو يحد شفرته، فقال - ﵇ -: \"ويلك، أردت أن تميتها موتات، هلا حددت شفرتك قبل أن تضجعها\" (^٢) وكان عمر بن الخطاب ينهى أن تذبح الشاة عند الشاة (^٣)، وكرهه ربيعة أيضًا، ورخص فيه مالك (^٤).\nوقال الطبري: في نهيه عن صبر البهائم الإبانة عن تحريم قتل ما كان حلالًا أكله من الحيوان، إذا كان إلى تذكيته سبيل، وذلك أن رامي الدجاجة بالنبل ويتخذها غرضًا قد يخطئ رميه موضع الذكاة فيقتلها، فيحرم أكلها، وقاتله كذلك غير ذابحه ولا ناحره، وذلك حرام عند جميع الأمة، ومتخذه غرضًا مقدم على معصية الرب تعالى من وجوه:\n_________\n(^١) أخرجه مسلم (١٩٥٥) كتاب الصيد والذبائح، باب: الأمر بإحسان الذبح والقتل.\n(^٢) رواه الحاكم في \"المستدرك\" ٤/ ٢٣١ وقال: حديث صحيح على شرط البخاري ولم يخرجاه.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٤/ ٤٩٤ (٨٦١٠).\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٣٥٩.","vol":"26","page":485},{"text":"منها: تعذيب ما قد نهي عن تعذيبه، وتمثيله ما قد نهي عن التمثيل به، وإماتته بما قد حظر عليه إماتته منه، وإفساده من ماله ما كان له إلى إصلاحه والانتفاع به سبيل كالتذكية وذلك من تضييع المال المنهي عنه.\nوقال ابن عمر - ﵄ -: من اتخذ شيئًا فيه الروح غرضًا لن يخرج من الدنيا حتى تصيبه قارعة (^١) وقال أيضًا وقد انصرفوا: ما يفعلون بطائر أما إنهم سيعادون لها. وذكر الطبري عن قتاد، عن عكرمة، عن ابن عباس أن النبي - ﷺ - نهى عن المجثمة وقال: المجثمة التي التصقت بالأرض وحبست على القتل والرمي، فإذا جثمت من غير أن يفعل ذلك بها فهي جاثمة. وقال: ويحتمل نهيه عن المجثمة معنيين:\nأحدهما: أن يكون نهيًا عن رميها بعد تجثمها فيكون المعنى فيها النهي عن تعذيبها بالرمي والضرب.\nوالثاني: أن يكون معنى النهي عنها عن أكل لحمها إذا هي ماتت بالضرب والرمي؛ لأنها ماتت كذلك بعد أن تجثم فهي ميتة؛ لأنه لا تجثم إلا بعد أن تصاد، ولو كانت هي الجاثمة من قتل نفسها لم يقدر على صيدها إلا بالرمي، فرماها ببعض ما يخرجها لتجثمها فماتت من رميه كانت حلالًا؛ لأنها حينئذٍ جاثمة لا مجثمة، وهي صيدٌ صِيدَ بما يصاد به الوحش.\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٢/ ٤٦ (١١٩٨).","vol":"26","page":486},{"text":"<span data-type='title' id=toc-3375>٢٦ - باب الدَّجَاجِ</span>\n٥٥١٧ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ زَهْدَمٍ الْجَرْمِيِّ، عَنْ أَبِي مُوسَى -يَعْنِي: الأَشْعَرِيَّ﵁ - قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَأْكُلُ دَجَاجًا. [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ٩/ ٦٤٥]\n\n٥٥١٨ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا أَيُّوبُ بْنُ أَبِي تَمِيمَةَ، عَنِ الْقَاسِمِ، عَنْ زَهْدَمٍ قَالَ: كُنَّا عِنْدَ أَبِي مُوسَى الأَشْعَرِيِّ -وَكَانَ بَيْنَنَا وَبَيْنَ هَذَا الْحَي مِنْ جَرْمٍ إِخَاءٌ- فَأُتِيَ بِطَعَامٍ فِيهِ لَحْمُ دَجَاجٍ، وَفِي الْقَوْمِ رَجُلٌ جَالِسٌ أَحْمَرُ فَلَمْ يَدْنُ مِنْ طَعَامِهِ، قَالَ: ادْنُ، فَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَأْكُلُ مِنْهُ. قَالَ: إِنِّي رَأَيْتُهُ أَكَلَ شَيْئًا فَقَذِرْتُهُ، فَحَلَفْتُ أَنْ لَا آكُلَهُ. فَقَالَ: ادْنُ أُخْبِرْكَ -أَوْ أُحَدِّثْكَ- إِنِّي أَتَيْتُ النَّبِيَّ - ﷺ - فِي نَفَرٍ مِنَ الأَشْعَرِيِّينَ، فَوَافَقْتُهُ وَهْوَ غَضْبَانُ، وَهْوَ يَقْسِمُ نَعَمًا مِنْ نَعَمِ الصَّدَقَةِ، فَاسْتَحْمَلْنَاهُ فَحَلَفَ أَنْ لَا يَحْمِلَنَا، قَالَ: «مَا عِنْدِي مَا أَحْمِلُكُمْ عَلَيْهِ». ثُمَّ أُتِيَ رَسُولُ اللهِ - ﷺ - بِنَهْبٍ مِنْ إِبِلٍ، فَقَالَ: «أَيْنَ الأَشْعَرِيُّونَ؟ أَيْنَ الأَشْعَرِيُّونَ؟». قَالَ: فَأَعْطَانَا خَمْسَ ذَوْدٍ غُرِّ الذُّرَى، فَلَبِثْنَا غَيْرَ بَعِيدٍ، فَقُلْتُ لأَصْحَابِي: نَسِيَ رَسُولُ اللهِ - ﷺ - يَمِينَهُ، فَوَاللهِ لَئِنْ تَغَفَّلْنَا رَسُولَ اللهِ - ﷺ - يَمِينَهُ لَا نُفْلِحُ أَبَدًا. فَرَجَعْنَا إِلَى النَّبِيِّ - ﷺ - فَقُلْنَا: يَا رَسُولَ اللهِ، إِنَّا اسْتَحْمَلْنَاكَ، فَحَلَفْتَ أَنْ لَا تَحْمِلَنَا، فَظَنَنَّا أَنَّكَ نَسِيتَ يَمِينَكَ. فَقَالَ: «إِنَّ اللهَ هُوَ حَمَلَكُمْ، إِنِّي وَاللهِ -إِنْ شَاءَ اللهُ- لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلاَّ أَتَيْتُ الَّذِي هُوَ خَيْرٌ، وَتَحَلَّلْتُهَا». [انظر: ٤١٣٣ - مسلم: ١٦٤٩ - فتح ٩/ ٦٤٥]\nهو جنس واحده دجاجة، ويقع على الذكر والأنثى، وتجمع دجاجات، وداله مثلثة، والفتح والضم شهيران، والكسر حكاه غير واحد، وعبارة ابن التين أنها جمع دجاجة بفتح الدال على المعروف قال: وذكر في \"الغريب المصنف\": أن فيه لغة بكسر الدال. قال أبو علي في \"البارع\": إنما سميت الدجاجة؛ لأنها تقبل وتدبر (^١).\n_________\n(^١) \"البارع في اللغة\" ص ٥٧٨.","vol":"26","page":487},{"text":"ذكر في الباب حديث أَبِي قِلَابَةَ، عَنْ زَهْدَمٍ الجَرْمِيِّ -ووالده مضرب البصري- عَنْ أَبِي مُوسَى -واسمه عبد الله بن قيس بن سليم الأَشْعَرِيّ- قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَأْكُلُ دَجَاجًا. ثم ساقه عن أبي معمر -واسمه عبد الله بن عمرو المقعد- ثَنَا عَبْدُ الوَارِثِ، ثَنَا أَيُّوبُ بْنُ أَبِي تَمِيمَةَ، عَنِ القَاسِمِ، عَنْ زَهْدَمٍ قَالَ: كُنَّا عِنْدَ أَبِي مُوسَى. مطولًا، والحديثان في المغازي والخمس (^١). والقاسم هو ابن عاصم بصري تميمي كليني (^٢)، أخو رياح، ابنا يربوع بن حنظلة بن مالك بن زيد مناة بن تميم.\nوقوله في الأول: (حدثنا يحيى، ثنا وكيع، عن سفيان، عن أيوب، عن أبي قلابة) به. يريد يحيى بن موسى النخعي، وقيل: يحيى بن جعفر البلخي فيما ذكره الكلاباذي (^٣)، ونص أبو نعيم الحافظ أنه ابن جعفر.\nوقوله: (لئن تغفلنا رسول الله - ﷺ - يمينه). يقال: تغفلته واستغفلته: تحينتُ غفلته أي: جعلناه غافلًا عن يمينه. وقيل: سألناه في وقت شغله.\nأما ترجمة الباب فما أورده واف. وليته ذكر الدجاج والخيل ولحوم الحمر، وغير ذلك من الأطعمة، فإنه أليق به، وإن كان لما ذكر هنا مدخلًا من حيث الذكاة.\nوقام الإجماع على حل لحم الدجاج (^٤) وهو من رقيق المطاعم وناعمه، ومن كره ذلك من المتقشفين والزهاد فلا عبرة بكراهته، وقد\n_________\n(^١) الحديثان سلفا في الخمس برقم (٣١٣٣) باب: ومن الدليل على أن الخمس لنوائب المسلمين، وفي المغازي برقم (٤٣٨٥) باب: قدوم الأشعريين وأهل اليمن.\n(^٢) قال ابن حجر في \"التقريب\" ص ٤٥٠: يقال الكليني، بنون بعد التحتانية، مقبول من الرابعة.\n(^٣) انظر: \"الجمع بين رجال الصحيحين\" لابن القيسراني ٢/ ٥٦٧.\n(^٤) انظر: \"مراتب الإجماع\" لابن حزم ص ٢٤٣.","vol":"26","page":488},{"text":"أكل منها سيد الزهاد، وأن يحتمل أن تكون جلالة، وإن نقل الطبري عن ابن عمر أنه كان لا يأكلها حتى يقصرها (^١) أيامًا؛ لأنها تأكل العذرة.\nوقال غيره: وكان يتأول أنها من الجلالة التي نهى الشارع عن أكلها، روى ابن عمر - ﵄ - قال: نهى رسول الله - ﷺ - عن أكل الجلالة وألبانها. أخرجه أبو داود وابن ماجه والحاكم والترمذي وقال: حسن غريب. ورواه الثوري عن ابن أبي يحيى، عن مجاهد، عن النبي - ﷺ - مرسلًا (^٢)، قال الدارقطني: وهو أشبه، وروى عبد الله بن عمرو قال: نهى رسول الله - ﷺ - عن الجلالة أن يؤكل لحمها أو يشرب لبنها، ولا يحمل عليها إلا الأدم، ولا يركبها الناس حتى تعلف أربعين ليلة. رواه الحاكم وقال: صحيح الإسناد (^٣) وخالفه تلميذه البيهقي فقال: ليس بالقوي (^٤).\nوروى سعيد بن أبي عروبة، عن قتادة، عن عكرمة، عن ابن عباس أنه - ﵇ - نهى عن أكل الإبل الجلالة (^٥).\n_________\n(^١) ورد بهامش الأصل: أي: لا يمسها.\n(^٢) رواه أبو داود (٣٧٨٥)، والترمذي (١٨٢٤)؛ وقال: حسن غريب، وابن ماجه (٣١٨٩)، والحاكم ٢/ ٣٤، وصححه الألباني في \"صحيح ابن ماجه\" (٢٥٨٢)، وفي \"المشكاة\" (٤١٢٦).\n(^٣) \"المستدرك\" ٢/ ٣٩، ورواه أيضًا الدارقطني ٤/ ٢٨٣.\n(^٤) \"سنن البيهقي\" ٩/ ٣٣٣.\n(^٥) روى الترمذي (١٨٢٥ م)، وأحمد ١/ ٢٤١، والحاكم ٢/ ٣٤ من طريق سعيد بن أبي عروبة، به أن النبي - ﷺ - نهى عن لبن الجلالة. وقال الترمذي: هذا حديث حسن صحيح. اهـ. وصححه الحاكم على شرط البخاري. وروى البيهقي ٩/ ٣٣٣ من طريق طاوس، عن ابن عباس أن رسول الله - ﷺ - نهى عن أكل لحوم الجلالة، وألبانها.","vol":"26","page":489},{"text":"فكان ابن عمر إذا أراد أن يأكل بيض الدجاجة قصرها ثلاثة أيام (^١). وكره الكوفيون لحوم الإبل الجلالة حتى تحبس أيامًا.\nوقال الشافعي: أكرهه إن لم يكن أكله غير العذرة، أو كانت أكثر، وإذا كان أكثر علفها غيره لم أكرهه. وأكثر أصحابه على أن الكراهة كراهة تنزيه، وصحح بعضهم التحريم، وكرهه أيضًا إبراهيم النخعي وعطاء بن أبي رباح فيما ذكره الدارمي وأحمد، وأبو حنيفة إلا إن حبست أيامًا. وقال مالك والليث: لا بأس بلحوم الجلالة كالدجاج وما يأكل الجيف. وكان الحسن البصري لا يرى بأسًا بأكلها. قال أبو حنيفة: الدجاجة تخلط والجلالة لا تأكل غير العذرة، وهي التي تكره (^٢)، فالعلماء مجمعون على جواز أكل الجلالة، كذا وقع في كتاب ابن بطال، وقد سئل سحنون عن خروف أرضعته خنزيرة، فقال: لا بأس بأكله (^٣).\nقال الطبري: والعلماء مجمعون على أن حملًا أو جديًا، غُذّي بلبن كلبة أو خنزيرة أنه غير حرام أكله، ولا خلاف أن ألبان الخنازير نجسة كالعذرة. قال غيره: والمعنى فيه أن لبن الخنزيرة لا يدرك في الخروف إذا ذبح بذوق ولا شم ولا رائحة، فقد نقله الله وأحاله كما يحيل الغذاء، وإنما حرم الله أعيان النجاسات المدركات بالحواس، فالدجاجة والإبل الجلالة وما شاكلها لا يوجد فيها أعيان العذرات، وليس ذلك بأكثر من\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٤/ ٥٢٢ (٨٧١٧).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢١٧، \"النوادر والزيادات\" ٤/ ٣٧٢، \"روضة الطالبين\" ٣/ ٣٧٨، \"الإشراف\" ٣/ ٢١٣، \"المغني\" ١٣/ ٣٢٨.\n(^٣) قال ابن القاسم في جدي وضع خنزيرة: لا بأس بأكله \"النوادر والزيادات\" ٤/ ٣٧٤.","vol":"26","page":490},{"text":"النبات الذي ينبت في العذرة، وهو طاهر حلال بإجماع، ولا يخلو الزرع من ذلك، وإنما النهي عن الجلالة من جهة التقذر والتنزه لئلا يكون الشأن في علف الحيوان النجاسات، والنهي عن الجلالة ليس بقوي الإسناد كذا في كتاب ابن بطال وقد علمت ما فيه (^١).\nفروع: عندنا (كما) (^٢) يمنع لحمها يمنع لبنها، وكذا بيضها، ويكره الركوب عليها بدون حائل (^٣). وأغرب ابن حزم فقال: لا يصح الحج عليها بخلاف المال المغصوب، وزعم أن الجلالة من ذوات الأربع خاصة ولا يسمى الطير ولا الدجاج جلالة، وإن كانت تأكل العذرة، فإذا قطع عنها أكلها وانقطع عنها الاسم حل أكلها وألبانها وركوبها؛ لما روينا من طريق ابن إسحاق، ثم ساق حديث مجاهد عن ابن عمر السالف، ومن طريق عكرمة عن مولاه مثله -يريد الحديث السالف- وفي رواية أيوب عن نافع عنه: نهى عن الجلالة في الإبل أن يركب عليها. قال: وهذا فيه زيادة الركوب (^٤).\nقلت: ورواه الدارمي (^٥) في كتاب \"الأطعمة\" من حديث أبي هريرة - ﵁ -: نهى رسول الله - ﷺ - عن الجلالة عن ظهورها وشحومها وكل شيء ينتفع به منها. وقال: إسناده وسط ليس بالقوي. ويخدش في قوله ما رواه\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٣٠ - ٤٣١.\n(^٢) من (غ).\n(^٣) انظر: \"المجموع\" ٩/ ٣١.\n(^٤) \"المحلى\" ٧/ ٤١٠ - ٤١١.\n(^٥) هو أبو سعيد عثمان بن سعيد الدارمي (ت ٢٨٠ هـ) صاحب كتاب \"الرد على الجهمية\"، و\"المسند الكبير\"، وله كتاب: \"الأطعمة\" وليس هو عبد الله بن عبد الرحمن بن بهرام الدارمي صاحب \"السنن\".","vol":"26","page":491},{"text":"ابن أبي شيبة بإسناد جيد عن نافع، عن ابن عمر راوي الحديث أنه كان يحبس الدجاجة الجلالة ثلاثًا (^١).\nورواه ابن عدي عن نافع، عنه مرفوعًا، وأعله بغالب بن عبيد الله الجزري وقال: متروك (^٢). وفيه مسعود بن جويرية (^٣)، وهو مجهول كما قال ابن القطان. قال الخطابي: وقد روي في حديث أن البقر الجلالة تعلف أربعين يومًا ثم يؤكل لحمها، وقال إسحاق: لا بأس أن يؤكل لحمها بعد أن يغسل غسلًا جيدًا (^٤).\nفصل:\nقوله: (وكان بيننا وبين هذا الحي من جرم إخاء) هو بالرفع، وأورده ابن التين بلفظ: (بيننا وبينه) وقال: يُقرأ بالخفض على البدل من الضمير الذي في (بينه) وهو ضمير قبل الذكر، (وإخاء) ممدود تقول: آخيته إخاءً، وضبط في بعض النسخ بالقصر وقال: ليس بصحيح.\nوقوله: (رجل أحمر). أي: أبيض، وهو لون العجم -يعني: الروم- يميل إلى الشقرة.\nوقوله: (وهو يقسم نعمًا) هي الإبل والبقر والغنم، وقيل: الإبل خاصة. وقدمه ابن التين على الأول، قال الفراء: وهو ذكر لا يؤنث، وذكر غيره التأنيث.\nوقوله: (فأعطانا خمس ذود غر الذرى) قال القزاز: الذود في الحديث: الواحد، ثم أنشد بيتًا لا دليل له فيه، والعرب تجعله من\n_________\n(^١) \"المصنف\" ٥/ ١٤٧ (٢٤٥٩٨).\n(^٢) \"الكامل في ضعفاء الرجال\" ٧/ ١٠٩.\n(^٣) ورد بهامش الأصل: مسعود بن جويرية روى له النسائي صدوق يقبل.\n(^٤) \"معالم السنن\" ٤/ ٢٢٦.","vol":"26","page":492},{"text":"الثلاثة إلى التسعة وقال الجوهري: ثانيها إلى العشرة (^١). وقال ابن فارس: الثلاثة إلى العشرة (^٢). ومعنى (غر الذرى): بيض أعلى أسنمتها؛ لأن الأغر الأبيض، والذرى: جمع ذروة وهي أعلى السنام.\nوقوله: (\"إلا أتيت الذي هو خير وتحللتها\") أي: حللت فلا تعقد على اليمين بالكفارة وفسره في موضع آخر فقال: كفرت عنها.\n_________\n(^١) \"الصحاح\" ٢/ ٤٧١ مادة (ذود).\n(^٢) \"مجمل اللغة\" ١/ ٣٦٢.","vol":"26","page":493},{"text":"<span data-type='title' id=toc-3376>٢٧ - باب لُحُومِ الْخَيْلِ</span>\n٥٥١٩ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامٌ، عَنْ فَاطِمَةَ، عَنْ أَسْمَاءَ قَالَتْ: نَحَرْنَا فَرَسًا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَأَكَلْنَاهُ. [انظر: ٥٥١٠ - مسلم: ١٩٤٢ - فتح\n٩/ ٦٤٨]\n\n٥٥٢٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵃ - قَالَ: نَهَى النَّبِيُّ - ﷺ - يَوْمَ خَيْبَرَ عَنْ لُحُومِ الْحُمُرِ، وَرَخَّصَ فِي لُحُومِ الْخَيْلِ. [انظر: ٤٢١٩ - مسلم: ١٩٤١ - فتح ٩/ ٦٤٨]\nذكر فيه حديث أسماء السالف قريبًا: نَحَرْنَا فَرَسًا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - فَأَكَلْنَاهُ.\nوحديث حماد بن زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرِ - ﵁ -: نَهَى النَّبِيُّ - ﷺ - يَوْمَ خَيْبَرَ عَنْ لُحُومِ الحُمُرِ، وَرَخَّصَ في لُحُومِ الخَيْلِ.\nوقد سلف في غزوة خيبر (^١).\nومحمد هذا هو أبو جعفر الباقر محمد بن علي بن حسين بن علي مات سنة ثماني عشرة ومائة قال النسائي: ما أعلم أحدًا وافق حماد بن زيد (^٢) على محمد بن علي (^٣)؛ فقال الترمذي لما رواه من حديث ابن عيينة، عن عمرو بن دينار، عن جابر: كذا رواه غير واحد، ورواية ابن عيينة أصح من رواية حماد، وسمعت محمد بن إسماعيل يقول:\n_________\n(^١) سلف برقم (٤٢١٩) كتاب: المغازي.\n(^٢) ورد بهامش الأصل: رواه حماد بن زيد، عن عمرو بن دينار، عن محمد بن علي كما نقل شيخنا، قاله النسائي. أي في رواية.\n(^٣) \"السنن الكبرى\" ٤/ ١٥١ (٦٦٤١).","vol":"26","page":494},{"text":"ابن عيينة أحفظ من حماد بن زيد (^١). ورواه ابن حزم من طريق عكرمة بن عمار، عن يحيى بن أبي كثير، عن أبي سلمة عن جابر: نهى رسول الله - ﷺ - عن لحوم الحمر الأهلية والخيل والبغال، وحرم المجثمة. ثم قال: عكرمة ضعيف (^٢).\nقلت: لا تعل رواية عمرو عن جابر برواية أبي داود من حديث ابن جريج، عن عمرو قال: أخبرني رجل عن جابر (^٣)؛ لأن هذا الرجل هو محمد بن علي السالف.\nوقال الطحاوي: أهل الحديث يضعفون حديث عكرمة عن يحيى، ولا يجعلون فيه حجة، ولو كان حديث محمد بن علي وعطاء وأبي الزبير عن جابر أولى؛ لأن ثلاثة أولى بالحفظ من واحد (^٤). وقد اختلف الناس في أكل لحوم الخيل، فكرهه مالك وأبو حنيفة والأوزاعي، ونقل عن مجاهد وأبي بكر الأصم والحسن البصري. وفي رواية: تركه أحبُّ إلى. وحرمه الحكم بن عتيبة، وقال أبو يوسف ومحمد والشافعي وأحمد: إنه حلال أكلها (^٥). واحتج من كره أكلها بما رواه ثور بن يزيد، عن صالح بن يحيى بن المقدام بن معدي كرب، عن أبيه، عن جده، عن خالد بن الوليد أن رسول الله - ﷺ - نهى عن لحوم الخيل والبغال والحمير، أخرجه أبو داود وقال: حرام عليكم لحوم الحمر الأهلية وخيلها، ثم قال: هذا منسوخ.\n_________\n(^١) \"سنن الترمذي\" (١٧٩٣) وقال: حسن غريب.\n(^٢) \"المحلى\" ٧/ ٤٠٨.\n(^٣) \"سنن أبي داود\" (٣٨٠٨).\n(^٤) \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٦/ ٣٩٣.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢١٦، \"النوادر والزيادات\" ٤/ ٣٧٢، \"روضة الطالبين\" ٣/ ٢٧١، \"المغني\" ١٣/ ٣٢٤.","vol":"26","page":495},{"text":"وقد أكل الخيل جماعة من الصحابة: ابن الزبير، وفضالة بن عبيد، وأنس بن مالك، وأسماء، وسويد بن غفلة، وكانت قريش في عهد رسول الله - ﷺ - تذبحها (^١).\nوقال النسائي: حديث جابر (^٢) في أكل لحوم الخيل أصح من هذا، ويشبه إن كان هذا صحيحًا أن يكون منسوخًا؛ لأن قوله: (وأذن في لحوم الخيل) دليل على ذلك، ولا أعلم روى حديث خالد هذا غير بقية، عن ثور بن يزيد، عن صالح (^٣).\nقلت: قد رواه سليمان بن سليم، عن صالح، أخرجه أحمد في \"مسنده\" عن أحمد بن عبد الملك، ثنا محمد بن حرب، ثنا سليمان، به (^٤).\nوأخرجه أيضًا كذلك الطبراني (^٥).\nوأخرجه ابن شاهين في \"ناسخه\" من حديث سليمان التيمي عن ثور بن يزيد، عن أبي غزوان الجهني، عن يحيى بن جرير، عن خالد ابن الوليد مرفوعًا: \"أنهاكم عن أكل خيلها وحمرها وبغالها\" (^٦).\nوقال الدارمي في كتاب \"الأطعمة\": ثبت عن النبي - ﷺ - الرخصة في أكل لحوم الخيل من غير معارض له قوي، والذي يعارضه حديث خالد، وليس إسناده كإسناد الرخصة فيه، قال موسى بن هارون: لا يعرف\n_________\n(^١) \"سنن أبي داود\" (٣٧٩٠).\n(^٢) في الأصل: جرير، والمثبت من \"التحفة\".\n(^٣) عزاه المزي في \"تحفة الأشراف\" (٣٥٠٥) إلى النسائي.\n(^٤) \"المسند\" ٤/ ٨٩.\n(^٥) \"المعجم الكبير\" ٤/ ١١٠ (٣٨٢٧).\n(^٦) \"ناسخ الحديث ومنسوخه\" لابن شاهين ١/ ٤٩٨.","vol":"26","page":496},{"text":"صالح بن يحيى ولا أبوه إلا بجده (^١).\nوقال الخطابي: لا يعرف سماع بعضهم من بعض (^٢).\nوقال الدارقطني: حديث خالد ضعيف، وفي بعض ألفاظ هذا الحديث أنه - ﵇ - حرمها يوم خيبر. وقد قال الواقدي: إن خالدًا أسلم بعد خيبر (^٣)؛ وقال أبو عمر: لا يصح لخالد مشهد مع رسول الله - ﷺ - قبل الفتح (^٤).\nوقال البيهقي: إسناده مضطرب، ومع اضطرابه مخالف للثقات (^٥).\nوقال ابن حزم: صالح بن يحيى بن المقدام مجهولون كلهم، وفيه دليل الوضع؛ لأنه لم يسلم خالد إلا بعد خيبر بلا خلاف (^٦).\nقلت: لعله يريد بجهالتهم كلهم ما عدا جد المقدام، فإنه ثابت الصحبة قطعًا، وبقية الخلاف في إسلام خالد ليس كما ذكره، فالخلاف فيه موجود في كتاب أبي داود والطبراني وغيرهما.\nوقال الطحاوي: أما الآثار المروية في لحوم الخيل فالصحيح منها ما روي في إباحة أكل لحومها، وأما الذي يوجب النظر فالنهي عنه أنا وجدنا الأنعام المباح أكلها ذوات أخفاف وذوات أظلاف، ووجدنا الحمر الأهلية والبغال المنهي عن أكل لحومها ذوات حوافر وكانت\n_________\n(^١) ذكر قول موسى بن هارون الدارقطني في \"السنن\" ٤/ ٢٨٧، وابن الجوزي في \"الضعفاء والمتروكين\" ٢/ ٥١ (٦٦٧٨).\n(^٢) \"معالم السنن\" ٤/ ٢٢٧.\n(^٣) \"سنن الدارقطني\" ٤/ ٢٨٧.\n(^٤) \"الاستيعاب\" لابن عبد البر ٢/ ١٢.\n(^٥) \"سنن البيهقي\" ٩/ ٣٢٨.\n(^٦) \"المحلى\" ٧/ ٤٠٨.","vol":"26","page":497},{"text":"الخيل أشبه بذوات الحوافر المنهي عن أكل لحومها بذوات الأظلاف المباح أكلها (^١).\nوقال الحازمي: قالوا: وأما حديث خالد فإنه ورد في قضية معينة، وليس هو مطلقًا دالًّا على الحصر بعمومه، ليكون الحكم الثاني تابعًا للحكم الأول، بل سبب تحريمه مغاير تحريم الحمار الإنسي والبغل؛ لأن تحريم البغال والحمر كان مستمرًّا على التأبيد وتحريم أكل الخيل كان إضافيًّا فزال لزوال سببه، وذلك إنما نهى عن أكل لحومها يوم خيبر؛ لأنهم تسارعوا في طبخها قبل أن تخمس، فأمرهم - ﵇ - بإكفاء القدور؛ تشديدًا عليهم وإنكارًا لصنيعهم، وكذلك أمر بكسر القدور أولًا ثم تركها، وروينا نحو هذا المعنى عن عبد الله بن أبي أوفى (^٢)، فلما رأوا إنكاره ونهيه عن تناول لحوم الخيل والبغال والحمير اعتقدوا أن سبب التحريم في الكل واحد، حتى نادى مناديه: إن الله ورسوله ينهيانكم عن لحوم الحمر الأهلية. فحينئذٍ فهموا أن سبب التحريم مختلف، وأن الحكم بتحريم الحمار الأهلي على التأبيد. وأن الخيل إنما نهي عن تناول ما لم يخمس كما ذكرنا، فيكون قوله رخص أو أذن دفعًا لهذِه الشبهة، والذي دل عليه أن حديث خالد ورد في قضية مخصوصة حديث محمد بن حرب السالف، ثم ساقها؛ وقال: وهذا حديث غريب وله أصل من حديث الشاميين (^٣).\n_________\n(^١) \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٦/ ٣٩٥.\n(^٢) حديث عبد الله بن أبي أوفى سبق برقم (٣١٥٥) كتاب: فرض الخمس، باب: ما يصيب من الطعام في أرض الحرب، ورواه مسلم (١٩٣٧) كتاب: الصيد والذبائح، باب: تحريم أكل لحم الحمر الإنسية.\n(^٣) \"الاعتبار في الناسخ والمنسوخ من الآثار\" ص ١٢٦ - ١٢٧.","vol":"26","page":498},{"text":"واستدلوا أيضًا بقوله تعالى: ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً﴾ [النحل: ٨] وهو عطف على الضمير العائد على الأنعام في في ﴿خَلَقَهَا﴾ أي: خلقها للركوب ﴿وَزِينَةً﴾ قالوا: والتمسك من هذِه الآية من وجوه:\nأحدها: أن اللام للتعليل، فدل على أنها ما خلقت إلا لذلك إذ العلة المنصوص عليها تفيد الحصر.\nثانيها: أن فيها عطف البغال والحمير على الخيل، فلا تفرد عن المعطوفين في الحكم إلا بدليل وكذا ذكره ابن عباس فقال: هذِه الآية للركوب والزينة والتي قبلها للأكل (^١).\nثالثها: أن الله تعالى قد منَّ على عباده بما جعل لهم من منفعة الركوب والزينة في الخيل، فلو كانت الخيل مأكولة اللحم لكان الأولى الامتنان عليهم بمنفعة الأكل؛ لأنه أعظم وجوه المنفعة وفيه بقاء النفوس وللحاجة تتجدد إليه بكرة وأصيلًا والحكم لا يترك أعظم وجوه المنفعة عند إظهار المنة، ويذكر ما دونه.\nألا ترى كيف ذكر المنة بالأكل في الأنعام التي هي الإبل قبلها مع سائر منافعها، فقال: ﴿وَمِنْهَا تَأْكُلُونَ﴾ [النحل: ٥] ولو كان أكلها مباحًا لنبه عليه ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [مريم: ٦٤] فإن قلت كما لم يذكر فيها الانتفاع بها بالأكل لم يذكر الانتفاع بها في حمل الأثقال عليها، أجاب الحنفي بأن حمل الأثقال على الخيل لا يعرف عندهم، ولم يكن لهم به عادة ولا في ذلك حاجة؛ لكثرة الإبل المغنية عن ذلك؛ ولقلة الخيل؛ ولأنها معدة لإرهاب العدو، فلا يتطرق إلى ذبحها\n_________\n(^١) انظر: \"تفسير الطبري\" ٧/ ٥٦٢ - ٥٦٣ (٢١٤٨١: ٢١٤٨٤)","vol":"26","page":499},{"text":"لكرامتها، ولهذا سوى بين الآدمي وفرسه في الغنيمة على رأي أبي حنيفة (^١). وعند غيره له سهمان أكثر من فارسه ولا سهم لغير الفرس من الإبل والبقر والغنم والبغال والحمير لو قاتلوا عليها.\nوقد أجمعت الأمة على جواز التضحية بالإبل والبقر والغنم (^٢)، ولم يجيزوا التضحية بها، فلو كانت مأكولة اللحم وهي أهلية لوردت السنة بها، كما وردت بسائر الأنعام الأهلية.\nقلت: ولا عبرة بخلاف أهل الظاهر في ذلك أن التضحية بها جائزة.\nقالوا: ولو أحل أكل لحمها لغابت منفعة الركوب والزينة التي خلقت له، وأما اعتراض الحنفي على أن أسماء لم تقل أنهم أعلموا بذلك رسول الله - ﷺ - فأقرهم عليه، وأنها واقعة حال فلم تكن حجة فغير شيء؛ لأن الخيل لم تكن عندهم كبير بحال أن تذبح في المدينة مع صغيرها حينئذٍ ولا يعلم بها أو لا يعلم بها رسول الله - ﷺ -، فلما تطرق إليه الاحتمال سقط بها الاستدلال، ونظرنا في غيره من الأحاديث فوجدنا في بعض طرقه أن الدارقطني ذكر عنها من حديث\nأبي خليد عتبة بن حماد المقرئ، ثنا ابن ثوبان، عن هشام، عن أبيه، عن أسماء: ذبحنا فرسًا على عهد رسول الله - ﷺ - فأكلنا نحن وأهل بيته (^٣). قلت: وأخرجها أيضًا في \"مسنده\": فأكلناه نحن وأهل بيته (^٤). فدلت هذِه اللفظة على اطلاعه على ذلك؛ ولأن أهل بيته لا يأكلون شيئًا يخفى عليه.\n_________\n(^١) انظر: \"المبسوط\" للسرخسي ١٠/ ٤١.\n(^٢) انظر: \"التمهيد\" لابن عبد البر ٢٣/ ١٨٨.\n(^٣) \"سنن الدارقطني\" ٤/ ٢٩٠.\n(^٤) رواه أحمد ٦/ ٣٤٥ بلفظ: فأكلنا منه.","vol":"26","page":500},{"text":"وأما قولهم: واقعة حال فغير جيد؛ لأن أكثر السنة واقعة حال فمن ترك ذلك ترك معظم السنة الشريفة، قال ابن حزم: ولا نعلم عن أحد من السلف كراهة أكل لحم الخيل، إلا رواية عن ابن عباس لا تصح؛ لأنها عن مولى علقمة بن نافع وهو مجهول (^١).\nقلت: قد أسندها ابن أبي شيبة عن وكيع وعلي بن هشام، عن ابن أبي ليلى، عن المنهال، عن سعيد بن جبير (^٢)، وذكره الإسماعيلي في \"جمعه\" (^٣) حديث يحيى بن أبي كثير عن نافع بن علقمة أن ابن عباس كان يكره لحوم الخيل .. الحديث.\nفصل:\nواحتج من كره أكلها أيضًا من وجه النظر أنه لو كانت لوجب أن يؤكل أولادها، فلما اتفقنا على أن الأم إذا كانت من الخيل والأب حمار لم يؤكل ما يولد منهما، علمنا أن الخيل لا تؤكل، ألا ترى أن ولد البقرة يتبع أمه في جواز الأضحية به، وإن كان أبوه وحشيًّا فلو كانت الخيل تؤكل تبع الولد أمه في ذلك.\nفصل:\nواحتج من جوزه بتواتر الأخبار في ذلك، وأن أحاديث الإباحة أصح من أحاديث النهي.\nقالوا: ولو كان ذلك مأخوذًا من طريق النظر لما كان بين الخيل الأهلية والحمر الأهلية فُرقان، ولكن الآثار عن رسول الله - ﷺ - إذا\n_________\n(^١) \"المحلى\" ٧/ ٤٠٩.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١٢٠ (٢٤٣٠٨).\n(^٣) هكذا رسمت في الأصل، ولم أر كتابا للإسماعيلي بهذا الاسم، فلعله يقصد \"المستخرج\" والله أعلم.","vol":"26","page":501},{"text":"صحت أولى أن يقال بها من النظر، ولا سيما وقد أخبر جابر في حديثه أنه - ﵇ - أباح لهم لحوم الخيل في وقت منعه إياهم لحوم الحمر، فدل ذلك على اختلاف حكم لحومها، قاله الطحاوي (^١).\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٢١١.","vol":"26","page":502},{"text":"<span data-type='title' id=toc-3377>٢٨ - باب لُحُومِ الْحُمُرِ الإِنْسِيَّةِ</span>\nفِيهِ: سَلَمَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ -.\n\n٥٥٢١ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللهِ، عَنْ سَالِمٍ وَنَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -: نَهَى النَّبِيُّ - ﷺ - عَنْ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ يَوْمَ خَيْبَرَ. [انظر: ٨٥٣ -\nمسلم: ٥٦١ - فتح ٩/ ٦٥٣]\n\n٥٥٢٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ. تَابَعَهُ ابْنُ الْمُبَارَكِ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ. وَقَالَ أَبُو أُسَامَةَ: عَنْ عُبَيْدِ اللهِ، عَنْ سَالِمٍ. [انظر: ٨٥٣ - مسلم: ٥٦١ - فتح ٩/ ٦٥٣]\n\n٥٥٢٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ اللهِ وَالْحَسَنِ ابْنَيْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِمَا، عَنْ عَلِيٍّ - ﵃ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الْمُتْعَةِ عَامَ خَيْبَرَ وَلُحُومِ حُمُرِ الإِنْسِيَّةِ. [انظر: ٤٢١٦ - مسلم: ١٤٠٧ - فتح ٩/ ٦٥٣]\n\n٥٥٢٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ عَمْرٍو، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: نَهَى النَّبِيُّ - ﷺ - يَوْمَ خَيْبَرَ عَنْ لُحُومِ الْحُمُرِ، وَرَخَّصَ فِي لُحُومِ الْخَيْلِ. [انظر: ٤٢١٩ - مسلم: ١٩٤١ - فتح ٩/ ٦٥٣]\n٥٥٢٥، ٥٥٢٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي عَدِيٌّ، عَنِ الْبَرَاءِ وَابْنِ أَبِي أَوْفَى - ﵃ - قَالَا: نَهَى النَّبِيُّ - ﷺ - عَنْ لُحُومِ الْحُمُرِ. [انظر: ٤٢٢١، ٣١٥٥ - مسلم: ١٩٣٨ - فتح ٩/ ٦٥٣]\n\n٥٥٢٧ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ أَبَا إِدْرِيسَ أَخْبَرَهُ، أَنَّ أَبَا ثَعْلَبَةَ قَالَ: حَرَّمَ رَسُولُ اللهِ - ﷺ - لُحُومَ الْحُمُرِ الأَهْلِيَّةِ. تَابَعَهُ الزُّبَيْدِيُّ وَعُقَيْلٌ، عَنِ ابْنِ شِهَابٍ. وَقَالَ مَالِكٌ وَمَعْمَرٌ وَالْمَاجِشُونُ وَيُونُسُ وَابْنُ إِسْحَاقَ، عَنِ الزُّهْرِيِّ: نَهَى النَّبِيُّ - ﷺ - عَنْ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ. [مسلم: ١٩٣٦ - فتح ٩/ ٦٥٣]\n\n٥٥٢٨ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، عَنْ أَيُّوبَ، عَنْ","vol":"26","page":503},{"text":"مُحَمَّدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - جَاءَهُ جَاءٍ فَقَالَ: أُكِلَتِ الْحُمُرُ، ثُمَّ جَاءَهُ جَاءٍ فَقَالَ: أُكِلَتِ الْحُمُرُ. ثُمَّ جَاءَهُ جَاءٍ فَقَالَ: أُفْنِيَتِ الْحُمُرُ. فَأَمَرَ مُنَادِيًا فَنَادَى فِي النَّاسِ: إِنَّ اللهَ وَرَسُولَهُ يَنْهَيَانِكُمْ عَنْ لُحُومِ الْحُمُرِ الأَهْلِيَّةِ، فَإِنَّهَا رِجْسٌ. فَأُكْفِئَتِ الْقُدُورُ وَإِنَّهَا لَتَفُورُ بِاللَّحْمِ. [انظر: ٣٧١ - مسلم: ١٩٤٠ - فتح ٩/ ٦٥٣]\n\n٥٥٢٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: قُلْتُ لِجَابِرِ بْنِ زَيْدٍ: يَزْعُمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ حُمُرِ الأَهْلِيَّةِ، فَقَالَ: قَدْ كَانَ يَقُولُ ذَاكَ الْحَكَمُ بْنُ عَمْرٍو الْغِفَارِيُّ عِنْدَنَا بِالْبَصْرَةِ، وَلَكِنْ أَبَى ذَاكَ الْبَحْرُ ابْنُ عَبَّاسٍ وَقَرَأَ: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾. [الأنعام: ١٤٥] [فتح ٩/ ٦٥٤]\nذكر فيه أحاديث:\nأحدها: حديث عَبْدَة، عَنْ عُبَيْدِ اللهِ، عَنْ سَالِمٍ وَنَافِعِ، عَنِ ابن عُمَرَ - ﵄ -: نَهَى النَّبِيُّ - ﷺ - عَنْ لُحُومِ الحُمُرِ الأَهْلِيًّةِ يَوْمَ خَيْبَرَ.\nثم ساقه من حديث يَحْيَى، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ لُحُومِ الحُمُرِ الأَهْلِيَّةِ.\nتَابَعَهُ ابن المُبَارَكِ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ. وَقَالَ أَبُو أُسَامَةَ: عَنْ عُبَيْدِ اللهِ، عَنْ سَالِمٍ. وسلف في المغازي بالمتابعة (^١).\nثانيها: حديث مَالِك، عَنِ ابن شِهَابٍ، عَنْ عَبْدِ اللهِ وَالْحَسَنِ ابنيْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِمَا، عَنْ عَلِيٍّ قًالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ المُتْعَةِ (يوم) (^٢) خَيْبَرَ وَعن لُحُومِ الحُمُرِ الإِنْسِيَّةِ.\nوسلف في المغازي أيضًا والنكاح (^٣).\n_________\n(^١) سلف برقم (٤٢١٧) كتاب: المغازي، باب: غزوة خيبر.\n(^٢) في (غ): عام.\n(^٣) سلف في المغازي (٤٢١٦) وسلف في النكاح (٥١١٥) باب: نهي النبي - ﷺ - عن نكاح المتعة آخرًا.","vol":"26","page":504},{"text":"ثالثها: حديث مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرِ - ﵁ - قَالَ: نَهَى النَّبِيُّ - ﷺ - يَوْمَ خَيْبَرَ عَنْ لُحُومِ الحُمُرِ، وَرَخَّصَ فِي لُحُومِ الخَيْلِ.\nسلف في المغازي أيضًا وأخرجه مسلم وأبو داود والنسائي وقال: لا أعلم أحدًا وافق حماد بن زيد عن محمد بن علي (^١).\nرابعها وخامسها: حديث عَدِيّ، عَنِ البَرَاءِ وَابْنِ أَبِي أَوْفَى - ﵁ - قَالَا: نَهَى رسولُ اللهِ - ﷺ - عَنْ لُحُومِ الحُمُرِ.\nسلف في المغازي وأخرجه مسلم (^٢).\nسادسها: حديث صَالِحٍ (^٣)، عَنِ ابن شِهَابٍ، أَنَّ أَبَا إدْرِيسَ أَخْبَرَهُ، أَنَّ أَبَا ثَعْلَبَةَ قَالَ: حَرَّمَ رَسُولُ اللهِ - ﷺ - لُحُومَ الحُمُرِ الأَهْلِيَّةِ. وأخرجه مسلم (^٤).\nتَابَعَهُ الزُّبَيْدِيُّ، قلت: أخرجها النسائي (^٥).\nوَعُقَيْلٌ، عَنِ ابن شِهَابٍ. وَقَالَ مَالِكٌ وَمَعْمَرٌ وَالْمَاجِشُونُ وُيونُسُ وَابْنُ إِسْحَاقَ، عَنِ الزُّهْرِيِّ؛ نَهَى النَّبِيُّ - ﷺ - عَنْ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ.\nسابعها: حديث أنس - ﵁ -: أَنَّ رَسُولَ اللهِ - ﷺ - جَاءَهُ جَاءٍ فَقَالَ: أُكِلَتِ الحُمُرُ، ثُمَّ جَاءَهُ جَاءٍ فَقَالَ: أُكِلَتِ الحُمُرُ. ثُمَّ جَاءَهُ جَاءٍ فَقَالَ: أُفْنِيَتِ الحُمُرُ. فَأَمَرَ مُنَادِيًا فَنَادى فِي النَّاسِ: إِنَّ اللهَ وَرَسُولَهُ يَنْهَيَانِكُمْ عَنْ لُحُومِ الحُمُرِ الأَهْلِيَّةِ، فَإِنَّهَا رِجْسٌ. فَأُكْفِئَتِ القُدُورُ وَإِنَّهَا لَتَفُورُ بِاللَّحْمِ.\n_________\n(^١) سلف برقم (٤٢١٩) باب: غزوة خيبر، وأخرجه مسلم (١٩٤١) كتاب: الصيد والذبائح، باب: أكل لحوم الخيل، وأبو داود (٣٧٨٨)، والنسائي ٧/ ٢٠١.\n(^٢) سلف في المغازي برقم (٤٢٢١) باب: غزوة خيبر، وأخرجه مسلم (١٩٣٨) كتاب: الصيد والذبائح، باب: تحريم أكل لحم الحمر الإنسية.\n(^٣) في الأصول (أبي صالح)، والصواب ما أثبتناه.\n(^٤) أخرجه مسلم (١٩٣٦).\n(^٥) أخرجه النسائي ٧/ ٢٠٤ - ٢٠٥.","vol":"26","page":505},{"text":"سلف في المغازي وأخرجه مسلم (^١).\nثامنها: حديث سُفْيَان، قَالَ عَمْرٌو: قُلْتُ لِجَابِرِ بْنِ زَيْدٍ: يَزْعُمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ حُمُرِ الأَهْلِيَّةِ، فَقَالَ: قَدْ كَانَ يَقُولُ ذَلكَ الحَكَمُ بْنُ عَمْرٍو الغِفَارِيُّ عِنْدَنَا بِالْبَصْرَةِ، ولكن أَبَى ذَلكَ البَحْرُ ابن عَبَّاسٍ وَقَرَأَ: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآية. [الأنعام: ١٤٥].\nالشرح:\nالكلام على الأحاديث وهي تحريم الحمر سلف في المغازي وغيره، ومتابعة ابن المبارك أسندها في المغازي كما قلناه عن محمد ابن مقاتل، ثنا عبد الله، ثنا عبيد الله، وكذا متابعة أبي أسامة أخرجها هناك عن عبيد بن إسماعيل، عن أبي أسامة به (^٢).\nوقوله: (قال مالك) إلى آخره، يريد بحديثه ما يذكره بعد في كتابه مسندًا (^٣)، وحديث معمر أخرجه مسلم (^٤) وكذا حديث يوسف بن يعقوب ابن أبي سلمة الماجشون كذا ذكره في الأطراف في هذا الموضع وإن كان مسلم أيضًا قد خرج حديث عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن الزهري في \"صحيحه\" وحديث يونس في مسلم أيضًا (^٥).\n_________\n(^١) سلف في المغازي (٤١٩٩) باب: غزوة خيبر، ورواه مسلم (١٩٤٠) كتاب: الصيد والذبائح، باب: تحريم أكل لحم الحمر الإنسية.\n(^٢) متابعة ابن المبارك أخرجها البخاري في المغازي (٤٢١٧) باب: غزوة خيبر، ومتابعة أبي أسامة أخرجها برقم (٤٢١٥).\n(^٣) سيأتي برقم (٥٥٣٠) باب: أكل كل ذي ناب من السباع.\n(^٤) أخرجه مسلم (١٩٣٢) كتاب: الصيد والذبائح، باب: تحريم أكل كل ذي ناب.\n(^٥) مسلم (١٩٣٢).","vol":"26","page":506},{"text":"وقوله: (عن عمرو قلت لجابر بن زيد) إلى آخره: يريد بذلك ما هو مخرج في كتاب \"السنن\" لأبي داود (^١).\nفصل:\nالزبيدي: اسمه محمد بن الوليد الشامي، وقد روى عن الزهري من بني الماجشون عبد العزيز بن عبد الله بن أبي سلمة، وابن عمه يوسف بن يعقوب بن أبي سلمة دينار، وقيل: ميمون، والماجشون بالفارسية المورد وقيل: كان أبوهم من أهل أصبهان، نزل المدينة وكان يلقى الناس فيقول: شونى شونى، فلقب الماجشون، وهو مولى الهدير جد محمد بن المنكدر بن الهدير التيمي، مات عبد العزيز ببغداد، وصلى عليه المهدي سنة أربع وستين ومائة ودفن في مقابر قريش قاله الواقدي، وقال غيره: مات سنة ست وستين.\nوروى البخاري عن هارون بن محمد عن عبد الملك بن عبد العزيز بن عبد الله بن أبي سلمة قال: هلك جدي عبد الله سنة ست ومائة (^٢).\nوكان عبد الملك فقيهًا من أصحاب مالك بن أنس وكان أستاذ أحمد بن المعدل، وهذا اللقب إنما حمله يعقوب بن أبي سلمة أخو عبد الله فجرى على بنيه وعلى أخيه.\nفصل:\nجابر بن زيد هو: أبو الشعثاء الأزدي الإمام صاحب ابن عباس، قال ابن عباس: لو نزل أهل البصرة عند قوله: لأوسعهم علمًا من كتاب الله (^٣)، مات سنة ثلاث وتسعين.\n_________\n(^١) \"سنن أبي داود\" (٣٨٠٨).\n(^٢) \"التاريخ الأوسط\" ١/ ٢٥٩، المطبوع باسم \"التاريخ الصغير\".\n(^٣) قول ابن عباس أخرجه البخاري في \"التاريخ الكبير\" ٢/ ٢٠٤.","vol":"26","page":507},{"text":"فصل:\nقوله في حديث مالك: (نهى رسول الله - ﷺ - عام خيبر عن المتعة ولحوم الحمر الإنسية).\nقال بعض العلماء: لم يروِ هذا الحديث هكذا غير مالك وإنما قالوا في روايتهم نهى عن متعة النساء، وعن أكل لحوم الحمر يوم خيبر؛ لأن تحريم المتعة إنما كان يوم الفتح عام ثمان وخيبر قبل ذلك عام ست أو سبع ولا يبعد أن يكون أعلمهم يوم الفتح بما كان قدمه من التحريم؛ لأنهم كانوا كفارًا فلما فتح مكة وأسلم أهلها أعلمهم بتحريم ذلك؛ لأنه كان عندهم حلالًا في الجاهلية، وانفصل الداودي بأن قال: نهى عن لحوم الحمر يوم خيبر وعن متعة النساء. يريد في يوم آخر، ولا يصح هذا التأويل في رواية مالك السالفة، فقدم المتعة.\nفصل:\nفقهاء الأمصار مجمعون على تحريم الحمر، وروي خلافه عن ابن عباس فأباح أكلها، وروي مثله عن عائشة والشعبي وقد روي عنهم خلافه. قال الطحاوي: وقد افترق الذين أباحوا أكلها على مذاهب في معنى نهيه - ﵇ - عن أكلها. فقال قوم: إبقاء على الظهر لا التحريم، ورووا في ذلك حديث يحيى بن سعيد عن الأعمش قال: عن عبد الرحمن بن أبي ليلى قال: قال ابن عباس: ما نهى رسول الله - ﷺ - عن أكل لحوم الحمر الأهلية يوم خيبر إلا من أجل أنها ظهر.\nوابن جريج، عن نافع، عن ابن عمر - ﵄ - قال: نهى رسول الله - ﷺ - عن أكل الحمار الأهلي يوم خيبر، وكانوا قد احتاجوا إليها. فكان من الحجة عليهم أن جابرًا قد أخبر أنه - ﵇ - أطعمهم","vol":"26","page":508},{"text":"يومئذ لحوم الخيل، ونهاهم عن لحوم الحمر فهم كانوا إلى الخيل أحوج منه إلى الحمر، فدل تركه منعهم أكل لحوم الخيل، أنهم كانوا في بقية من الظهر، ولو كانوا في (قلة) (^١) منه حتى احتيج لذلك أن يمنعوا من أكل لحوم الحمر لكانوا إلى المنع من أكل لحوم الخيل أحوج؛ لأنهم يحملون على الخيل كما يحملون على الحمر ويركبون الخيل بعد ذلك (لمعان) (^٢) لا يركبون لها الحمر، فدل أن العلة التي ذكروها ليست علة المنع، وقال آخرون: إنما منعوا منها؛ لأنها كانت تأكل العذرة وورد في ذلك حديث شعبة عن الشيباني.\nقال: ذكرت لسعيد بن جبير حديث ابن أبي أوفى في أمره - ﵇ - بإكفاء القدور يوم خيبر فقال: إنما نهى عنها؛ لأنها كانت تأكل العذرة. فكان من الحجة عليهم في ذلك أنه لو لم يكن جاء ذلك إلا الأمر بإكفاء القدور لاحتمل ما قالوا ولكن قد جاء هذا وجاء النهي في ذلك مطلقًا، فروى شبابة بن سوار عن أبي زبد عبد الله (بن العلاء) (^٣) عن مسلم بن مشكم عن أبي ثعلبة، قلت: يا رسول الله، حدثني ما يحل لي مما يحرم علي، فقال لي: \"لا تأكل الحمار الأهلي، ولا كل ذي ناب من السباع\"، فكان كلامه جوابًا للسؤال عما يحل له مما يحرم عليه، فدل أن النهي لا لعلة تكون في بعضها دون بعض من أكل العذرة وشبهها.\nوقال قوم: إنما نهى عنها؛ لأنها كانت نهبة واحتجوا مما روى يحيى بن أبي كثير النحاز الحنفي، عن سنان بن سلمة، عن أبيه أنه\n_________\n(^١) في الأصول: (كلفة) والمثبت من \"شرح معاني الآثار\" ٤/ ٢٠٦.\n(^٢) في الأصول: (لقال) والمثبت من \"شرح معاني الآثار\" ٤/ ٢٠٧.\n(^٣) في الأصول: (العلام) والمثبت من \"شرح معاني الآثار\" ٤/ ٢٠٧.","vol":"26","page":509},{"text":"- ﵇ - مر يوم خيبر بقدور فيها لحم حمر الناس فأمر بها فأكفئت، فكان من الحجة عليهم في ذلك أن قوله: (حمر الناس) يحتمل أن يكونوا نهبوها منهم، وأن يكون نسبت إليهم؛ لكونهم يركبونها، فيكون وقع النهي عنها، لأنها أهلية لا لغير ذلك.\nوقد بين أنس في حديث أنه - ﵇ - قال لهم: \"اكفئوها لأنها رجس\". فدل أن النهي وقع عنها؛ لأنها رجس لا لأنها نهبة، وروى سلمة بن الأكوع أنه - ﵇ - قال لهم: \"اكفئوا القدور واكسروها\". قالوا: يا رسول الله، أو نغسلها؟ قال: \"أو ذاك\" فدل ذلك على أن النهي كان للنجاسة لا لأنها نهبة؛ ألا ترى لو أن رجلًا غصب شاة فذبحها وطبخ لحمها أن قدره التي طبخ فيها لا تنجس، وأن حكمها حكم ما طبخ فيه لحم غير مغصوب، فدل أمره بغسلها على نجاسة ما طبخ بها، وعلى الأمر بطرح ما كان فيها لنجاسته، وكذلك من غصب شاة فذبحها وطبخها أنه لا يؤمر بطرح لحمها في قول أحد، فلما انتفى أن يكون نهيه عن أكلها لمعنى من هذِه المعاني التي ادعاها الذين أباحوا لحمها ثبت أن نهيه كان عنها في أنفسها، فإن قلت: قد رويتم عن ابن عباس احتجاجه بقوله: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآية [الأنعام: ١٤٥] قلت: النص أولى بالرجوع إليه وما قاله - ﵇ - هو مستثنى من الآية، وعلى هذا ينبغي أن يحمل ما جاء عنه مجيئًا متواترًا في الشيء المقصود إليه بعينه مما قد أنزل الله في كتابه آية مطلقة على ذلك الجنس، فيكون ما جاء عنه مستثنى من تلك الآية غير مخالف لها؛ حتى لا يضاد القرآن السنة ولا السنة القرآن (^١). قد قال غيره: وأما حديث أبي ثعلبة فلا يصح فيه لحوم الحمر إنما يصح فيه ما رواه مالك عن الزهري، أنه - ﵇ -: نهى\n_________\n(^١) انتهى كلام الطحاوي في \"شرح معاني الآثار\" ٤/ ٢٠٦ - ٢١٠.","vol":"26","page":510},{"text":"عن أكل كل ذي ناب من السباع (^١) ومن ذكر فيه بهذا الإسناد الحمر فقد وهم؛ لأن مالكًا ومعمرًا وابن الماجشون ويونس بن يزيد أثبت في ابن شهاب من صالح بن كيسان والزبيدي وعقيل.\nفصل:\nاختلف مالك وابن القاسم في الحمر الوحشية إذا تأنست هل تؤكل؟ فقال مالك: لا. من أجل احتمال لفظ الخبر؛ لأنه حمر إنسية، وأجازه ابن القاسم؛ حملًا على أصلها وهو التوحش (^٢).\nفصل:\nذكر في هذِه الأحاديث المتعة، وقد أوضحناها فيما مضى، والعلماء على تحريمها إلا ما يحكى شذوذًا عن ابن عباس من إباحتها.\nوبه قال ابن جريج والرافضة، وعنه إباحتها للمضطر حتى يستغني عنها، وثبت رجوعه عنها من طرق صحاح، كما قاله القاضي في \"شرح الرسالة\"، وذلك أنه لما بلغه قول الشاعر:\nيا صاح، هل لك في فتيا ابن عباس.\nقام على زمزم وقال: من عرفني فقد عرفني، ومن لم يعرفني فأنا ابن عباس: ألا إنها حرام كالميتة والدم ولحم الخنزير (^٣).\nواختلف هل يحد فيه: والمشهور: لا. وعليه فقهاء الأمصار.\n_________\n(^١) \"الموطأ\" ص ٣٠٧.\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ٣٧٣.\n(^٣) رواه الطبراني ١٠/ ٢٥٩ (١٠٦٠١) من طريق الحجاج بن أرطاة، والبيهقي ٧/ ٢٠٥ من طريق الحسن بن عمارة كلاهما عن المنهال بن عمرو، عن سعيد بن جبير، عن ابن عباس. ورواه البيهقي أيضًا ٧/ ٢٠٥ من طريق ابن شهاب، عن عبد الله، عن ابن عباس. وانظر \"إرواء الغليل\" ٦/ ٣١٨ - ٣١٩.","vol":"26","page":511},{"text":"<span data-type='title' id=toc-3378>٢٩ - باب أَكْلِ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ</span>.\n٥٥٣٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي إِدْرِيسَ الْخَوْلَانِيِّ، عَنْ أَبِي ثَعْلَبَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ. تَابَعَهُ يُونُسُ وَمَعْمَرٌ وَابْنُ عُيَيْنَةَ وَالْمَاجِشُونُ، عَنِ الزُّهْرِيِّ. [انظر: ٥٧٨٠، ٥٧٨١ - مسلم: ١٩٣٢ - فتح ٩/ ٦٥٧]\nذكر فيه حديث مالك: عَنِ الزهري، عَنْ أَبِي إِدْرِيسَ، عَنْ أَبِي ثَعْلَبَةَ: أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ.\nتَابَعَهُ يُونُسُ وَمَعْمَر وَابْنُ عُيَيْنَةَ وَالْمَاجِشُونُ، عَنِ الزُّهْرِيِّ.\nهذا الحديث أخرجه مسلم أيضًا، وانفرد بإخراجه مسلم أيضًا من حديث أبي هريرة بلفظ: \"كل ذي ناب من السباع فأكله حرام\" (^١) ومن حديث ابن عباس: نهى عن كل ذي ناب من السباع، وعن كل ذي مخلب من الطير (^٢).\nواختلف العلماء في تأويل هذا الحديث، فذهب الكوفيون والشافعي إلى أن النهي فيه على التحريم، ولا يؤكل ذو الناب من السباع، ولا ذو المخلب من الطير (^٣)، ولا تعمل الذكاة عند الشافعي في جلود السباع شيئًا، ولا يجوز الانتفاع بها إلا أن تدبغ (^٤).\nوذكر ابن القصار أن الذكاة عاملة في جلودها عند مالك وأبي حنيفة، فإن ذكي سبع فجلده يجوز أن يتوضأ منه ويجوز بيعه وإن لم\n_________\n(^١) مسلم (١٩٣٣) كتاب الصيد والذبائح، باب: تحريم أكل كل ذي ناب من السباع وكل ذي مخلب من الطير.\n(^٢) مسلم (١٩٣٤).\n(^٣) انظر: \"بدائع الصنائع\" ٥/ ٣٩، \"روضة الطالبين\" ٣/ ٢٧١.\n(^٤) انظر \"الأم\" ١/ ٨.","vol":"26","page":512},{"text":"يدبغ، والكلب منها، إلا الخنزير خاصة (^١).\nوالشافعي يحلل من السباع الضبع والثعلب خاصة؛ لأن نابهما ضعيف (^٢)، وقال ابن القصار إن محمل النهي في هذا الحديث على الكراهة عند مالك. قال: والدليل على أن السباع ليست بمحرمة كالخنزير اختلاف الصحابة فيها. وقد كان ابن عباس وعائشة إذا سئلا عن أكلها احتجا بقوله: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ﴾ الآية (^٣) [الأنعام: ١٤٥].\nولا يجوز أن يذهب التحريم على مثل ابن عباس وعائشة مع مكانهما من رسول الله - ﷺ - ويستدركه غيرهما، ولا يجوز نسخ القرآن بالسنة إلا بتاريخ متفق عليه، فوجب مع هذا الخلاف ألا يحرمها كالميتة ويكرهها؛ لأنه لو ثبت تحريمها لوجب نقله من حيث يقطع العذر.\nوقد روي عن رسول الله - ﷺ - أنه أجاز أكل الضبع -قلت: أخرجه الحاكم من حديث جابر، وقال: صحيح الإسناد (^٤) - وهو ذو ناب، فدل بهذا أنه - ﵇ - أراد بتحريم كل ذي ناب من السباع الكراهية، وقال الكوفيون والشافعي: ليس في الآية لمن خالفنا؛ لأن سورة\n_________\n(^١) انظر: \"عيون المجالس\" ١/ ١٨١ - ١٨٢ (٤٤).\n(^٢) انظر: \"روضة الطالبين\" ٣/ ٢٧٢.\n(^٣) سلف في الباب السابق برقم (٥٥٢٩).\n(^٤) \"المستدرك\" ١/ ٤٥٢، ورواه أيضًا أبو داود (٣٨٠١)، والترمذي (٨٥١)، والنسائي ٥/ ١٩١، وابن ماجه (٣٠٨٥) وأحمد ٣/ ٢٩٧. كلهم من طريق عبد الله بن عبيد بن عمير، عن عبد الرحمن بن أبي عمار، عن جابر. وقال الترمذي: هذا حديث حسن صحيح. وصححه الحاكم على شرط الشيخين. وصححه الألباني في \"الإرواء\" (١٠٥٠). وانظر تمام تخريجه في \"البدر المنير\" للمصنف ٦/ ٣٥٩.","vol":"26","page":513},{"text":"الأنعام مكية، وقد نزل بعدها، وأن فيه أشياء محرمات، ونزلت سورة المائدة بالمدينة وهو من آخر ما نزل وفيها تحريم الخمر والمنخنقة إلى آخره.\nوحرم رسول الله - ﷺ - من البيوع أشياء كثيرة، ونهيه عن ذلك كان بالمدينة؛ لأنه رواه عنه متأخرو أصحابه، أبو هريرة، وأبو ثعلبة، وابن عباس، وقد حرم نكاح المرأة على عمتها وخالتها، ولم يقل أحد من العلماء أن قوله: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ [النساء: ٢٤] يعارض ذلك بل جعلوا نهيه عن ذلك زيادة على ما في الكتاب.\nثم اختلفوا في النهي عن أكل (كل) (^١) ذي ناب من السباع جميعها، أو بعضها: فقال الشافعي: إنما أراد به ما كان يعدو على الناس ويفترس مثل الأسد والذئب والنمر والكلب العادي وشبهه مما في طبعه في الأغلب أن يعدو وما لم يكن يعدو، فلم يدخل في النهي، فلا بأس بأكله. واحتج بحديث الضبع في إباحة أكلها وأنها سبع (^٢)، ولابن حبيب شيء نحو هذا، قال في جلود السباع العادية: إن ذكيت فلا تباع ولا يصلى عليها ولا تلبس، وينتفع بها في غير ذلك، وأما السبع الذي لا يعدو فإذا ذكي جاز بيعه ولباسه والصلاة عليه (^٣).\nوعند الكوفيين النهي في ذلك على العموم، فلا يحل عندهم أكل شيء من سباع الوحش كلها ولا الهر الوحشي ولا الأهلي -لأنه سبع- ولا الضبع، ولا الثعلب؛ لعموم نهيه عن أكل (كل) (^٤) ذي ناب\n_________\n(^١) من (غ).\n(^٢) \"الأم\" ٢/ ٢٢٠ - ٢٢٣.\n(^٣) انظر: \"المنتقى\" ٣/ ١٣٦.\n(^٤) من (غ).","vol":"26","page":514},{"text":"من السباع (^١). قالوا: فما وقع عليه اسم سبع فهو داخل تحت النهي.\nقالوا: وليس حديث الضبع يعارض به حديثما النهي؛ لأنه انفرد به عبد الرحمن بن أبي عمار، عن جابر، وليس بمشهور بنقل العلم ولا هو حجة.\nإذا تقرر ذلك فكيف إذا خالفه من هو أثبت منه، وقد قال سعيد بن المسيب: إن الضبع لا يصلح أكلها (^٢)، وهو قول الليث (^٣). وقال ابن شهاب: الثعلب سبع لا يأكل (^٤).\nومالك يكره أكل كل ما يعدو من السباع، وما لا يعدو من غير تحريم (^٥)، وممن أجاز من السلف أكل الضبع والثعلب، روي عن عمر أنه كان لا يرى بأسًا بأكل الضبع ويجعلها صيدًا، وعن علي وسعد بن أبي وقاص وجابر، وأبي هريرة مثله. وقال عكرمة: لقد رأيتها على مائدة ابن عباس. وبه قال عطاء (^٦) ومالك والشافعي وأحمد وإسحاق (^٧).\nوأجاز الثعلبَ طاوسُ وقتادةُ، واحتجا بأنه يؤذي وقالا: كل شيء يؤذي فهو صيد (^٨).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٩٢ - ١٩٣، \"المحيط البرهاني\" ٨/ ٤١٥.\n(^٢) رواه عبد الرزاق ٤/ ١٥١٤ (٨٦٨٨).\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٩٣.\n(^٤) رواه عبد الرزاق ٤/ ٥٢٨ (٨٧٤١).\n(^٥) انظر: \"عيون المجالس\" ٢/ ٩٧٩.\n(^٦) روى هذِه الآثار عبدُ الرزاق في \"المصنف\" ٤/ ٥١٢ - ٥١٣ (٨٦٨١ - ٨٦٨٥)، ٤/ ٥٢٩ (٨٧٤٤)، وابن أبي شيبة ٥/ ١١٧ (٢٤٢٨٠ - ٢٤٢٨٣).\n(^٧) انظر: \"المجموع\" ٥/ ١١، \"المغني\" ١٣/ ٣٤١ - ٣٤٢.\n(^٨) رواه عبد الرزاق ٤/ ٥٢٩ (٨٧٤٢، ٨٧٤٣).","vol":"26","page":515},{"text":"وأما الضب فقد ثبت عن الشارع جواز أكله كما سيأتي (^١).\nوقال أبو يوسف: لا بأس بأكل الوبر، وهو عندي مثل الأرنب؛ لأنه يعتلف البقول والنبات (^٢)، وأجاز أكله طاوس (^٣) وعطاء (^٤)، وأجاز عروة وعطاء اليربوع (^٥)، وكره الحسن أكل الفيل؛ لأنه ذو ناب (^٦)، وأجاز أكله أشهب (^٧).\nواختلفوا في سباع الطير، فروى ابن وهب عن مالك أنه قال: ولم أسمع أحدًا من أهل العلم قديمًا ولا حديثًا بأرضنا ينهى عن أكل كل ذي مخلب من الطير (^٨).\nوقال أبو حنيفة والشافعي: لا يؤكل (^٩).\nوروي في ذلك حديث شعبة، عن الحكم، عن ميمون بن مهران، عن ابن عباس، عن النبي - ﷺ - أنه نهى عن أكل كل ذي ناب من السباع ومخلب من الطير (^١٠).\n_________\n(^١) سيأتي برقم (٥٥٣٦) من حديث ابن عمر، ورقم (٥٥٣٧) من حديث خالد بن الوليد.\n(^٢) انظر: \"الجوهرة النيرة\" ٢/ ١٨٥.\n(^٣) انظر: \"التمهيد\" ١/ ١٥٧، \"المغني\" ١٣/ ٣٢٦.\n(^٤) رواه عبد الرزاق ٤/ ٥٠٤ - ٥٠٦ (٨٢٣٧).\n(^٥) رواه عبد الرزاق ٤/ ٥١٤ (٨٦٨٩)، وابن أبي شيبة ٤/ ٢٦٠ (١٩٨٧٧ - ١٩٨٨٠).\n(^٦) رواه عبد الرزاق ٤/ ٥٣٥ (٨٧٧٠).\n(^٧) انظر: \"التمهيد\" ١/ ١٥٤.\n(^٨) المصدر السابق.\n(^٩) انظر: \"مختصر اختلاف العلماء\" ٣/ ١٩٢، \"البيان\" ٤/ ٥٠٦.\n(^١٠) رواه مسلم (١٩٣٤) كتاب الصيد والذبائح، باب: تحريم أكل كل ذي ناب من السباع ..، من طريق معاذ العنبري، وسهل بن حماد، عن شعبة به.","vol":"26","page":516},{"text":"ودفع أصحاب مالك هذا الحديث وقالوا: لا يثبت.\nوقد أوقفه جماعة على ابن عباس (^١)، ولم يسمعه منه ميمون وإنما رواه عن سعيد بن جبير عنه (^٢). وقد روي عن ابن عباس خلافه، وما يدل على أنه ليس عن النبي - ﷺ - وإنما هو قول لابن عباس ثم رجع عنه.\nوقد روى عمرو بن دينار، عن أبي الشعثاء، عن ابن عباس قال: كان أهل الجاهلية يأكلون أشياء ويتركون أشياء تقذرًا، فبعث الله تعالى نبيه وأنزل كتابه وأحل حلاله وحرم حرامه وما سكت عنه فهو عفو وتلا: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآية (^٣) [الأنعام: ١٤٥] فإن صح حديث النهي فيجوز أن يكون نهى عنها؛ لأن النفس تعافها؛ لأكلها الأنجاس في الأغلب.\nقلت: الحديث أخرجه مسلم كما أسلفناه، وهو من رواية ميمون بن مهران عنه، وإن كان أبو داود ذكر في \"سننه\" والبزار في \"مسنده\" أنه لم يسمع من ابن عباس، فقد قال الخطيب: الصحيح: ميمون عن ابن عباس ليس بينهما أحد.\nفرع:\nقال ابن حبيب المالكي: لم يختلف المدنيون في تحريم السباع\n_________\n(^١) رواه أحمد ١/ ٣٣٩، قال المزي في \"التحفة\" ٥/ ٢٥٣: ورواه سفيان الثوري عن حجاج بن أرطاة وجعفر بن برقان عن ميمون بن مهران عن ابن عباس، قال أحدهما: نهى رسول الله - ﷺ -، وقال الآخر: نهى.\n(^٢) رواه أبو داود (٣٨٠٥)، والنسائي ٧/ ٢٠٦، وابن ماجه (٣٢٣٤)، والإمام أحمد ١/ ٣٣٩ كلهم من طريق سعيد بن أبي عروبة، عن علي بن الحكم، عن ميمون بن مهران، عن سعيد بن جبير، عن ابن عباس مرفوعًا.\n(^٣) رواه أبو داود (٣٨٠٠) من طريق محمد بن شريك، عن عمرو، به.","vol":"26","page":517},{"text":"العادية الأسد والنمر والذئب والكلب، فأما غير العادية كالدب والثعلب والضبع والهر الوحشي والإنسي فمكروهة، قاله مالك وابن الماجشون (^١)، وجعل في كتاب محمد مكروهًا بخلاف السبع، وعند ابن الجلاب أن الضبع كالأسد سواء (^٢)، وانفصل عن الآية بوجوه:\nمنها: أنها إخبار عن الماضي ولا يقضي ذلك على المستقبل وهذا سلف.\nومنها: أنه وجد تحريم ذبائح المجوس والحمر، وذلك غير مسمى في الآية.\nومما احتج به من حرم بحديث \"الموطأ\" عن إسماعيل بن أبي حكيم، عن عَبيدة بن سفيان، عن أبي هريرة - ﵁ - أنه - ﵇ - قال: \"أكل كل ذي ناب من السباع حرام\" (^٣) وأجاب عنه ابن الجهم وغيره بأن عبيدة هذا غير معلوم الحفظ وقد رواه الزهري فلم يذكر هذِه اللفظة (^٤). وقال غيره: بل هو مفسر بحديث أبي ثعلبة؛ لأنه مقيد، وحديث أبي ثعلبة يحتمل الكراهة والتحريم والمقيد يقضي على المجمل، قال ابن حبيب: لا يحل أكل القرد، وقيل: مكروه (^٥). وقال ابن شعبان: أجاز بعض أصحابنا ثمنه وأكل لحمه إذا كان يرعى الكلأ.\nوسئل عنه مجاهد فقال: ليس من بهيمة الأنعام (^٦).\n_________\n(^١) انظر \"النوادر والزيادات\" ٤/ ٣٧٢.\n(^٢) \"التفريع\" ١/ ٤٠٦.\n(^٣) \"الموطأ\" ص ٣٠٧.\n(^٤) انظر: \"النوادر والزيادات\" ٤/ ٣٧٢.\n(^٥) انظر: \"المنتقى\" ٣/ ١٣٢.\n(^٦) رواه عبد الرزاق ٤/ ٥٢٩ (٨٧٤٥) وابن أبي شيبة ٥/ ١٤٣ (٢٤٥٤٨).","vol":"26","page":518},{"text":"وكره مالك أكل الثعلب (^١) وأجازه ابن الجلاب (^٢)، وقال القاضي في \"مبسوطه\" أحسب أن مالكًا حمل النهي عن أكل كل ذي ناب من السباع على النهي عن أكلها خاصة، عملًا بحديث عبيدة السالف، فذهب مالك إلى أن النهي مختص بالأكل وأن التذكية تطهير لغير الأكل فقال: لا بأس بجلود السباع المذكاة يصلى عليها (^٣).\n_________\n(^١) انظر: \"المدونة\" ١/ ٣٣٥.\n(^٢) \"التفريع\" ١/ ٤٠٦.\n(^٣) انظر: \"المنتقى\" ٣/ ١٣١.","vol":"26","page":519},{"text":"<span data-type='title' id=toc-3379>٣٠ - باب جُلُودِ الْمَيْتَةِ</span>\n٥٥٣١ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ، أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - مَرَّ بِشَاةٍ مَيِّتَةٍ فَقَالَ: «هَلاَّ اسْتَمْتَعْتُمْ بِإِهَابِهَا؟». قَالُوا: إِنَّهَا مَيِّتَةٌ. قَالَ: «إِنَّمَا حَرُمَ أَكْلُهَا». [انظر: ١٤٩٢ - مسلم: ٣٦٣ - فتح ٩/ ٦٥٨]\n\n٥٥٣٢ - حَدَّثَنَا خَطَّابُ بْنُ عُثْمَانَ، حَدَّثَنَا مُحَمَّدُ بْنُ حِمْيَرَ، عَنْ ثَابِتِ بْنِ عَجْلَانَ قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: مَرَّ النَّبِيُّ - ﷺ - بِعَنْزٍ مَيْتَةٍ فَقَالَ: «مَا على أَهْلِهَا لَوِ انْتَفَعُوا بِإِهَابِهَا». [انظر: ١٤٩٢ - مسلم: ٣٦٣ - فتح ٩/ ٦٥٨]\nذكر فيه حديث صالح، عن الزهري، عن عُبَيْد اللهِ بْن عَبْدِ اللهِ عن ابن عَبَّاسٍ أَنَّه - ﷺ - مَرَّ بِشَاةٍ مَيِّتَةٍ فَقَالَ: \"هَلَّا اسْتَمْتَعْتُمْ بِإِهَابِهَا؟ \". قَالُوا: إِنَّهَا مَيِّتَةٌ. قَالَ: \"إِنَّمَا حَرُمَ أَكْلُهَا\".\nثم أخرجه عن (خطاب بن عثمان) وهو الفوزي الحمصي، وروى النسائي عن رجل عنه (^١).\n(حَدَّثنَا مُحَمَّدُ بْنُ حِمْيَرَ) أي: بالحاء المهملة، وهو السليحي، من قضاعة الحمصي، انفرد به البخاري (عَنْ ثَابِتِ بْنِ عَجْلَانَ) وهو أنصاري حمصي، انفرد به أيضًا (قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ قَالَ: سَمِعْتُ ابن عَبَّاسٍ - ﵄ -: مَرَّ النَّبِيُّ - ﷺ - بِعَنْزٍ مَيْتَةٍ فَقَالَ: \"مَا عَلَى أَهْلِهَا لَوِ انْتَفَعُوا بِإِهَابِهَا\").\nالشرح:\nهذان الحديثان أخرجهما مسلم أيضًا (^٢) وفي أفراده: \"إذا دبغ\n_________\n(^١) النسائي ٧/ ١٧٨.\n(^٢) مسلم (٣٦٣) كتاب: الحيض، باب: طهارة جلود الميتة بالدباغ.","vol":"26","page":520},{"text":"الإهاب فقد طهر\" (^١).\nوصالح السالف هو ابن كيسان، ولم يذكر في حديثه الدباغ وتابعه مالك (^٢) ومعمر (^٣) ويونس (^٤) وذكره ابن عيينة (^٥) والأوزاعي (^٦) والزبيدي (^٧) وعقيل (^٨) عن الزهري به، وذكره أيضًا في الحديث الذي أوردناه وهو ثابت محفوظ، وهو معنى: \"هلَّا استمتعتم بإهابها\". يعني: بعد الدباغ؛ لأنه معلوم أن تحريم الميتة قد جمع إهابها وعصبها ولحمها، فإنما أباح الانتفاع بجلدها بعد دباغه بدليل الحديث الذي أوردناه، وبدليل حديث عائشة - ﵂ - أنه - ﵇ - أمر أن يستمتع بجلود الميتة إذا دبغت ذكره مالك في \"الموطأ\" (^٩)، وعلى هذا جمهور العلماء وأئمة الفتوى، وذكر ابن القصار أنه آخر قول مالك، وهو قول أبي حنيفة والشافعي، وروي عن ابن شهاب أنه أباح الانتفاع بها قبله مع كونها نجسة (^١٠).\nوأما أحمد فذهب إلى تحريم الجلد وتحريم الانتفاع به قبل الدباغ\n_________\n(^١) مسلم (٣٦٦/ ١٠٥) كتاب: الحيض، باب: طهارة جلود الميتة بالدباغ.\n(^٢) \"الموطأ\" ص ٣٠٨ (١٦).\n(^٣) رواه أبو داود (٤١٢١).\n(^٤) سلف برقم (١٤٩٢)، ورواه مسلم (٣٦٣/ ١٠١).\n(^٥) رواه مسلم (٣٦٣/ ١٠٠)، وأبو داود (٤١٢٠).\n(^٦) رواه أحمد ١/ ٣٢٩ - ٣٣٠، وأبو يعلى ٤/ ٣٠٨ (٢٤١٩)، وابن حبان ٤/ ٩٨ - ٩٩ (١٢٨٢) وليس فيه ذكر الدباغ.\n(^٧) رواه الدارمي ٢/ ١٢٦٥ (٢٠٣٢).\n(^٨) رواه الدارقطني ١/ ٤١، والبيهقي ١/ ٢٠.\n(^٩) \"الموطأ\" ص ٣٠٨ (١٨)، ورواه أيضًا أبو داود (٤١٢٤)، والنسائي ٧/ ١٧٦، وأحمد ٦/ ٧٣.\n(^١٠) انظر قول ابن شهاب في \"عيون الأدلة\" ٢/ ٨٨٦، \"الأوسط\" ٢/ ٢٥٩، ٢٦٨.","vol":"26","page":521},{"text":"وبعده (^١)، واحتج بحديث ابن عكيم: قرئ علينا كتاب رسول الله - ﷺ -: \"لا تنتفعوا من الميتة بإهاب ولا عصب\" (^٢).\nقلت: لكنه ضعيف كما أوضحناه في الزكاة.\nقال ابن بطال: وهو في الشذوذ قريب من الذي قبله، وعن مالك أن جلودها لا تطهير بالدباغ. وأجاز استعمالها في الأشياء اليابسة وفي الماء خاصة من بين سائر المائعات، فخالف أحمد في استعمالها (^٣) وعنه أيضًا: إذا دبغ استعمل فيما عدا المائعات (^٤)، وهو عنده نجس (^٥) وروى عنه ابن عبد الحكم أنه يطهر طهارة كاملة ويباع ويؤكل (^٦)، وهو قول أبي حنيفة والشافعي (^٧).\nوقال الأوزاعي وأبو ثور: يطهر جلد المأكول به دون ما لا يؤكل (^٨)، وحكاه أشهب عن مالك (^٩) فيما حكاه ابن التين.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ١٦٠، \"الأم\" ١/ ٧٨، \"المغني\" ١/ ٨٩.\n(^٢) رواه أحمد في \"مسنده\" ٤/ ٣١٠، ورواه أيضًا أبو داود (٤١٢٨)، والترمذي (١٧٢٩)، والنسائي ٧/ ١٧٥، وابن ماجه (٣٦١٣). وحسنه الترمذي وقال: سمعت أحمد بن الحسن يقول: كان أحمد بن حنبل يذهب إلى هذا الحديث لما ذُكر فيه قبل وفاته بشهرين، وكان يقول: كان هذا آخر أمر النبي - ﷺ -، ثم ترك أحمد بن حنبل هذا الحديث لما اضطربوا في إسناده، حيث روى بعضهم فقال: عن عبد الله بن عكيم عن أشياخ لهم من جهينة. اهـ. وانظر تمام تخريجه في \"البدر المنير\" للمصنف ١/ ٥٨٧، \"التلخيص الحبير\" ١/ ٤٦ (٤١)، وصححه الألباني في \"الإرواء\" (٣٨).\n(^٣) \"شرح بن بطال\" ٥/ ٤٤٣.\n(^٤) انظر: \"الروايتين والوجهين\" ١/ ٦٧.\n(^٥) يقصد المصنف: عند مالك.\n(^٦) انظر: \"التمهيد\" ٤/ ١٥٦.\n(^٧) انظر: \"مختصر اختلاف العلماء\" ١/ ٥٧، \"مختصر المزني\" ص ١.\n(^٨) انظر: \"عيون الأدلة\" ٢/ ٨٨٦، \"المجموع\" ١/ ٢٧٠، \"المغني\" ١/ ٩٤.\n(^٩) انظر: \"التمهيد\" ١/ ١٦٢.","vol":"26","page":522},{"text":"وفي المسألة أكثر من ذلك أسلفته فيما مضى في الكتاب المذكور واضحًا.\nحجة الجمهور أنه معلوم أن قوله: \"إذا دبغ الإهاب\" هو ما لم يكن طاهرًا من الأهب كجلود الميتات، وما لم تعمل فيه الذكاة من الدواب والسباع؛ لأن الطاهر لا يحتاج إلى الدباغ (للتطهير) (^١) ومحال أن يقال في الجلد الطاهر: إذا دبغ فقد طهر، (فقوله) (^٢): \"فقد طهر\" نص ودليل، فالنص طهارة الإهاب بالدباغ، والدليل منه أن كل إهاب لم يدبغ فليس بطاهر وإذا لم يكن طاهرًا فهو نجس محرم، وإذا كان ذلك كذلك كان هذا الحديث مبينًا لحديث ابن عباس، وبطل بنصه قول من قال: إن جلد\nالميتة لا ينتفع به بعد الدباغ، وبطل بالدليل منه قول من قال: إن جلد الميتة إن لم يدبغ ينتفع به.\nقال أبو عبد الله المروزي: وما علمت أحدًا قال به قبل الزهري (^٣).\nوقال الطحاوي: لم نجد عن أحد من الفقهاء جواز بيع جلد الميتة قبل الدباغ إلا عن الليث، رواه عنه ابن وهب (^٤).\nقال ابن القصار: وإنما اعتمد الزهري في ذلك على رواية في حديث ابن عباس \"ما على أهلها لو أخذوا إهابها فانتفعوا به\". ولم يذكر (فدبغوه)، فدل على أنه يجوز الانتفاع به قبل الدباغ فيقال: قد روى عنه ابن عيينة والأوزاعي وغيرهما الحديث وقالوا فيه: \"فدبغوه وانتفعوا به\" فإذا كان الزهري الراوي للحديثين أخذنا بالزائد منهما (^٥)، ومن\n_________\n(^١) من (غ).\n(^٢) في الأصول: بقوله. والمثبت الأنسب للسياق.\n(^٣) انظر: \"التمهيد\" ٤/ ١٥٤.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ١/ ١٦٠ - ١٦١ بنحوه.\n(^٥) \"عيون الأدلة\" ٢/ ٩٠٥ - ٩٠٦.","vol":"26","page":523},{"text":"أثبت شيئًا حجة على من قصَّر عنه ولم يحفظه، وأيضًا فإن الدباغ قد جاء من طرق متواترة عن ابن عباس من غير طريق الزهري، روى ابن جريج وعمرو بن دينار، عن عطاء، عنه، عن النبي - ﷺ - أنه مر بشاة مطروحة من الصدقة، قال: \"أفلا أخذوا إهابها فدبغوه فانتفعوا به\" (^١).\nوروى الأعمش، عن إبراهيم، عن الأسود، عن عائشة ﵂ مرفوعًا: \"دباغ جلد الميتة ذكاته\" (^٢).\nواحتج أيضًا بقوله: \"إنما حرم من الميتة أكلها\" وظاهره أنه لا يحرم فيها شيء غيره.\nقال الطحاوي: وأما حديث ابن عكيم فيحتمل أن يكون مخالفًا لأحاديث الدباغ، ويكون معناه قبلها، فإنه قد كان سئل عن الانتفاع بشحم الميتة فأجاب فيها بمثل هذا.\nوروى ابن وهب، عن زمعة بن صالح، عن أبي الزبير، عن جابر أن ناسًا أتوا رسول الله - ﷺ - فقالوا: يا رسول الله، إن سفينة لنا انكسرت، وإنا وجدنا ناقة سمينة ميتة فأردنا أن ندهن بها. فقال - ﵇ -: \"لا تنتفعوا بشيء من الميتة\" (^٣). فأخبر جابر بالسؤال الذي كان قوله: \"لا تنتفعوا بالميتة\" جوابًا له أن ذلك كان على النهي عن الانتفاع بشحومها، فأما ما دبغ منها وعاد إلى معنى الأهب فإنه يطهر بذلك على ما تواترت به\n_________\n(^١) طريق ابن جريج، رواه أحمد ١/ ٢٢٧، وطريق عمرو بن دينار رواه مسلم (٣٦٣/ ١٠٢).\n(^٢) رواه النسائي ٧/ ١٧٤ من طريق شريك، وإسرائيل، عن الأعمش به بلفظ \"ذكاة الميتة دباغها\".\n(^٣) رواه الطبري في \"تهذيب الآثار\" (١٢٢١) مسند ابن عباس والطحاوي في \"شرح معاني الآثار\" ١/ ٤٦٨، وذكره المتقي الهندي في \"كنز العمال\" ١٥/ ٤٤٣ (٤١٧٥٧) وعزاه إلى ابن جرير، وقال: وسنده حسن.","vol":"26","page":524},{"text":"الآثار\" وعلى هذا لا تتضاد الآثار (^١).\nقال المهلب: وحجة مالك في كراهية الصلاة عليها وبيعها وتجويز الانتفاع بها في بعض الأشياء أنه - ﵇ - أهدى حلة من حرير لعمر وقال له: \"لم أعطكها لتلبسها، ولكن لتبيعها أو تكسوها\" (^٢) فأباح له التصرف فيها في بعض الوجوه، فكذلك جلد الميتة ينتفع به في بعض الوجوه دون بعض.\nقال ابن القصار: وأما قول الأوزاعي وأبي ثور السالف فاحتجوا بما رواه أبو المليح الهذلي عن أبيه أنه - ﵇ - نهى عن افتراش جلود السباع (^٣)، ولم يفرق بين أن تكون مدبوغة أو غير مدبوغة وقال - ﵇ -: \"دباغ الأديم طهوره\" (^٤) فأقام الدباغ مقام الذكاة؛ ولأنه يعمل عملها، فلما لم تعمل الذكاة فيما لا يؤكل لحمه لم يعمل الدباغ فيه، والحجة عليهما حديث الباب الذي أسلفته، وإنما نهى عن افتراش جلود السباع التي لم تدبغ.\nوأما قولهم: إن الذكاة لا تعمل في السباع فممنوع، بل تعمل فيها، ويستغنى بها عن الدباغ، إلا الخنزير (^٥). قلت: وإلا الكلب عندنا (^٦).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٩٦٨ - ٩٦٩.\n(^٢) سيأتي برقم (٥٩٨١) كتاب: الأدب، باب: صلة الأخ المشرك، ورواه مسلم (٢٠٦٨). كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة ..\n(^٣) رواه أبو داود (٤١٣٢)، والترمذي (١٧٧٠/ م ٢)، والنسائي ٧/ ١٧٦، وأحمد ٥/ ٧٤، وصححه الألباني في \"صحيح الترمذي\" (١٤٥٠).\n(^٤) رواه أحمد ١/ ٣٤٢، ورواه مسلم (٣٦٦) كتاب: الحيض، باب: طهارة جلود الميتة، بلفظ: \"إذا دبغ الإهاب فقد طهر\"، وفي رواية: \"دباغه طهوره\". جميعًا من حديث ابن عباس.\n(^٥) \"عيون الأدلة\" ٢/ ٩٠٢ - ٩٠٤.\n(^٦) انظر: \"المجموع\" ١/ ٢٧٠.","vol":"26","page":525},{"text":"وحكى أبو حامد عن مالك عدم استثناء الخنزير، وهو ظاهر إيراد ابن الجلاب (^١)، وإنما لم يعمل فيها؛ لأنها محرم العين عن أبي يوسف وأهل الظاهر أن جلد الخنزير يطهره الدباغ (^٢). وهو قول سحنون ومحمد بن عبد الحكم (^٣)، وحكاه أبو حامد عن مالك كما سلف، واحتجوا بعموم: \"أيما إهاب دبغ فقد طهر\" والصواب قول الجمهور.\nوالفرق بين الخنزير وغيره أن النص ورد بتحريمه، والإجماع حاصل على المنع من اقتنائه فلم تعمل الذكاة في لحمه ولا جلده، فكذلك الدباغ لا يطهر جلده، وأجاز مالك والكوفيون والأوزاعي الخرازة بشعره ومنعه الشافعي لتحريم عينه (^٤).\nفرع:\nالدبغ عندنا نزع فضول الجلد بالأشياء الحريفة كالشب والشث والقرظ ونحوها، بحيث أنه إذا (وقع) (^٥) في الماء لا يعود إلى نتنه وفساده، ولا يكفي التتريب والتشميس، ولا يرجع في ذلك إلى أهل الصنعة على الأصح (^٦). وقال ابن التين: اختلف فيما يدبغ فقيل: ما يمنع الجلد من الفساد. وقيل: ما ينقله إلى أن تتخذ منه الأسقية والأدم.\n_________\n(^١) \"التفريع\" ١/ ٤٠٨.\n(^٢) انظر: \"بدائع الصنائع\" ١/ ٨٦، \"المحلى\" ١/ ١١٨.\n(^٣) انظر: \"التمهيد\" ٤/ ١٧٨.\n(^٤) انظر: \"بدائع الصنائع\" ١/ ٦٣، \"المنتقى\" ٣/ ١٣٧، \"البيان\" للعمراني ١/ ٧٥.\n(^٥) ورد بهامش الأصل: لعله: نقع.\n(^٦) قال النووي في المجموع ١/ ٢٧٨: قال القاضي أبو الطيب والمرجع فيه إلى أهل الصنعة. هذا هو المذهب وهو الذي نص عليه الشافعي. اهـ.","vol":"26","page":526},{"text":"وقيل: القرظ: العفص (^١)، ونحوها، وعند أبي حنيفة: إذا جعله في الشمس حتى ينشف انتفع به بكل حال وطهر.\nفائدة:\nالإهاب: الجلد ما لم يدبغ. قاله في \"الصحاح\" (^٢) وقال ابن فارس، والقزاز: هو الجلد مطلقًا وإن دبغ. وجمعه: أهب بفتح الهمزة والهاء على غير قياس مثل أدم، وقالوا أيضًا أُهب بضم الهمزة، و(هذا) (^٣) على الأصل (^٤).\nأخرى: قوله: (بعنز ميتة) هي واحدة المعز، وهي بفتح العين وسكون النون، وميتة بالتخفيف والتثقيل سواء، هذا قول أكثر أهل اللغة، وقد جمعهما الشاعر في قوله:\nليس من مات ...... البيت (^٥).\nوقيل: بالتخفيف لمن مات، وبالتشديد لمن لم يمت بعد، قال تعالى: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ [الزمر: ٣٠] قال أبو عمرو: الكوفيون وحذاقُ أهل اللغة يقولون: إنهما واحد.\n_________\n(^١) قاله الخليل في \"العين\" ٤/ ٣٩٥.\n(^٢) \"الصحاح\" ١/ ٨٩ مادة [أهب].\n(^٣) من (غ).\n(^٤) \"مجمل اللغة\" ١/ ١٥١.\n(^٥) الشاعر هو: عدي بن الرعلاء، والبيت بتمامه:\nليس من مات فاستراح بميِّت … إنما الميْتُ ميْت الأحياء\nانظر: \"الصحاح\" ١/ ٢٦٧، \"تهذيب اللغة\" ٤/ ٣٣٢١، \"لسان العرب\" ٧/ ٤٢٩٥.","vol":"26","page":527},{"text":"<span data-type='title' id=toc-3380>٣١ - باب الْمِسْكِ</span>\n٥٥٣٣ - حَدَّثَنَا مُسَدَّدٌ، عَنْ عَبْدِ الْوَاحِدِ، حَدَّثَنَا عُمَارَةُ بْنُ الْقَعْقَاعِ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا مِنْ مَكْلُومٍ يُكْلَمُ فِي اللهِ إِلاَّ جَاءَ يَوْمَ الْقِيَامَةِ وَكَلْمُهُ يَدْمَى، اللَّوْنُ لَوْنُ دَمٍ، وَالرِّيحُ رِيحُ مِسْكٍ». [انظر: ٢٣٧ - مسلم: ١٨٧٦ - فتح ٩/ ٦٦٠]\n\n٥٥٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَثَلُ جَلِيسِ الصَّالِحِ وَالسَّوْءِ كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ، فَحَامِلُ الْمِسْكِ إِمَّا أَنْ يُحْذِيَكَ، وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ، وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً، وَنَافِخُ الْكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ، وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً». [انظر: ٢١٠١ - مسلم: ٢٦٢٨ - فتح ٩/ ٦٦٠]\nذكر فيه حديث أبي هريرة - ﵁ - قَالَ: قَال رَسُولُ اللهِ - ﷺ -: \"مَا مِنْ مَكْلُومٍ يُكْلَمُ فِي سبيل اللهِ إِلَّا جَاءَ يَومَ القِيَامَةِ وَكَلْمُهُ يَدْمَى، اللَّوْنُ لَوْنُ دَمٍ، وَالرِّيحُ رِيحُ مِسْكٍ\".\nوحديث أبي موسى - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَثَلُ جَلِيسِ الصَّالِحِ وَالسَّوْءِ كَحَامِلِ المِسْكِ وَنَافِخِ الكِيرِ، فَحَامِلُ المِسْكِ إِمَّا أَنْ يُحْذِيَكَ، وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ، وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً، وَنَافِخُ الكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ، وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً\".\nوقد سلفا في الطهارة (^١).\nو\"يحذيك\": أي: يعطيك، يقال: أحذيته وحذوته واستحذاني وأحذاني من الغنيمة إذا أعطيته منها، والاسم: الحذيا مقصور، وإنما\n_________\n(^١) حديث أبي هريرة سلف في الطهارة (٢٣٧) باب: ما يقع من النجاسات في السمن والماء، وحديث أبي موسى سلف في البيوع (٢١٠١).","vol":"26","page":528},{"text":"أدخل المسك هنا؛ ليدل على تحليله إذا (دخله) (^١) التحريم؛ لأنه دم لا يتغير على الحالة المكروهة من الدم، وهي الزهم، وقبح الرائحة صار حلالًا طيب الرائحة وانتقلت حاله، وكانت حاله كحال الخمر تتحلل، فتحل بعد أن كانت حرامًا بانتقالٍ، نبه على ذلك المهلب قال: وأصل هذا في كتاب الله تعالى في موسى: ﴿فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى (٢٠) قَالَ خُذْهَا وَلَا تَخَفْ﴾ [طه:٢٠، ٢١] فحكم لها بما انتقلت إليه، وأسقط عنها ما انتقلت عنه.\nوحديث أبي موسى حجة في طهارة المسك أيضًا؛ لأنه لا يجوز حمل النجاسة، ولا يأمره - ﵇ - بذلك، فدل على طهارته، وجل العلماء على ذلك، ولا عبرة بقول الشيعة فيه، قال ابن المنذر: وممن أجاز الانتفاع بالمسك: علي بن أبي طالب، وابن عمر، وأنس، وسلمان الفارسي، ومن التابعين: سعيد بن المسيب وابن سيرين وجابر بن زيد، ومن الفقهاء: مالك والليث والشافعي وأحمد وإسحاق وخالف ذلك آخرون، ذكر ابن أبي شيبة، عن عمر بن الخطاب: أنه كره المسك وقال: لا تحنطوني به. وكرهه عمر بن عبد العزيز وعطاء والحسن ومجاهد والضحاك، وقال أكثرهم: لا يصلح للحي ولا للميت، لأنه ميتة (^٢)، وهو عندهم بمنزلة ما قطع من الميتة. قال ابن المنذر: ولا يصح ذلك إلا عن عطاء (^٣).\nوهذا قياس غير صحيح؛ لأن ما قطع من الحي يجري فيه الدم وليس هذا سبيل نافجة المسك؛ لأنها تسقط عند الاحتكاك كسقوط الشعر،\n_________\n(^١) بياض في الأصل والمثبت من - ﷺ -.\n(^٢) \"المصنف\" ٢/ ٤٦١ - ٤٦٢. وانظر \"الأوسط\" لابن المنذر ٢/ ٢٩٤ - ٢٩٧.\n(^٣) \"الأوسط\" ٢/ ٢٩٧.","vol":"26","page":529},{"text":"وقد روى أبو داود من حديث أبي سعيد الخدري مرفوعًا: \"أطيب طيبكم المسك\" (^١). وهذا نص قاطع للخلاف، قال ابن المنذر: وقد روينا عن رسول الله - ﷺ - بإسناد جيد أنه كان له مسك يتطيب به (^٢).\nفصل:\n(المسك): طيب فارسي معرب، وكانت العرب تسميه المشموم.\nوالمكلوم: المجروح، (وكَلْمه) بفتح أوله وسكون ثانيه.\nوقوله: (\"مثل الجليس الصالح والسوء\"). قال الجوهري: تقول: هذا رجل سوء بالإضافة ثم تدخل عليه الألف واللام فتقول: هذا رجل السوء (^٣). قال الأخفش: ولا يقال: الرجل السوء، ويقال: الحق اليقين، وحق اليقين جميعًا؛ لأن السوء ليس بالرجل، واليقين: هو الحق، ولا يقول أحد: هذا رجلٌ السُّوء.\nو\"الكير\": قيل: إنه الزق الذي ينفخ به الحداد يكون زقًّا أو جلدًا غليظًا ذا حافات، وقيل: هي المبنية بالطين يحمى ليخرج خبث الحديد، يوضحه قوله - ﵇ -: \"المدينة كالكير؛ تنفي خبثها وتنصع طيبها\" (^٤) وقيل: الكير والكور لغتان.\n[قال] (^٥) ابن السكيت: سمعت أبا عمرو يقول: الكور: المبني من\n_________\n(^١) أبو داود (٣١٥٨)، ورواه بنحوه مسلم (٢٢٥٢) كتاب: الألفاظ من الأدب، باب: استعمال المسك.\n(^٢) \"الأوسط\" ٢/ ٢٩٧، وانظر: \"شرح ابن بطال\" ٥/ ٤٤٤ - ٤٤٦.\n(^٣) \"الصحاح\" ١/ ٥٦.\n(^٤) سلف برقم (١٨٨٣) كتاب: فضائل المدينة، باب: المدينة تنفي الخبث، وأخرجه مسلم (١٣٨٣) كتاب: الحج، باب المدينة تنفي شرارها.\n(^٥) زيادة يقتضيها السياق.","vol":"26","page":530},{"text":"طين، و(الكور) (^١): الزق (^٢).\nوقوله: (\"وإما أن تبتاع منه\") دلالة على جواز بيعه، وهو إجماع، نعم بيعه في فأرته من غير رؤية باطل على الأصح، وقال ابن شعبان: فأرة المسك ميتة، إنما يؤخذ منها في حال الحياة أو بذكاة من لا تصح ذكاته من أهل الهند؛ إذ لا كتاب لهم، فإنما حكم له بالطهارة لاستحالتها عن صفة الدم، وخرجت عن اسم ما يختص بها فطهرت كما يستحيل الدم إلى اللحم فيطهر، وإنما لم تنجس الفأرة بالموت؛ لأنها ليست بحيوان فتنجس لعدم الذكاة وإنما هي شيء يحدث بالحيوان كالبيض في الطير وقد قام الإجماع على طهارته، قال: وقيل المسك: فأرة تموت فيكون جميع ما فيها مسكًا وقيل شيء يسقط من دويبة تسمى الفأرة، ولعلها ليست لها نفس سائلة.\nقال الداودي: أو تكون مختصة من الميتات وكان ابن عمر يكره المسك، وهذا خلاف ما أسلفناه عن ابن المنذر (^٣) عنه.\n_________\n(^١) في (غ): الكير.\n(^٢) \"إصلاح المنطق\" ص ٣٢.\n(^٣) \"الأوسط\" ٢/ ٢٩٧.","vol":"26","page":531},{"text":"<span data-type='title' id=toc-3381>٣٢ - باب الأَرْنَبِ</span>\n٥٥٣٥ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: أَنْفَجْنَا أَرْنَبًا وَنَحْنُ بِمَرِّ الظَّهْرَانِ، فَسَعَى الْقَوْمُ فَلَغَبُوا، فَأَخَذْتُهَا فَجِئْتُ بِهَا إِلَى أَبِي طَلْحَةَ فَذَبَحَهَا، فَبَعَثَ بِوَرِكَيْهَا -أَوْ قَالَ بِفَخِذَيْهَا- إِلَى النَّبِيِّ - ﷺ - فَقَبِلَهَا. [انظر: ٢٥٧٢ - مسلم: ١٩٥٣ - فتح ٩/ ٦٦١]\nذكر فيه حديث أَنَسٍ - ﵁ -: أَنْفَجْنَا أَرْنَبًا وَنَحْنُ بِمَرِّ الظَّهْرَانِ، فَسَعَى القَوْمُ فَلَغَبُوا، فَأَخَذْتُهَا فَجِئْتُ بِهَا إِلَى أَبِي طَلْحَةَ فَذَبَحَهَا، فَبَعَثَ بِوَرِكَيْهَا -أَوْ قَالَ: بِفَخِذَيْهَا- إِلَى النَّبِيِّ - ﷺ - فَقَبِلَهَا.\nهذا الحديث سلف (^١)، ومعنى (أنفجنا): أثرنا، قال ابن سيده: نفج اليربوع ينفج، نفوجًا، وانتفج: عدا، وأنفجه الصائد واستنفجه، الأخيرة عن ابن الأعرابى، ونفجت الأرنب: اقشعرت، يمانية، وكل ما اجْثألَّ فقد نفج (^٢).\nوفي \"المنتهى\" لأبي المعالي: نفج الأرنب: إذا ثار وعدا، وانتفج أيضًا، وأنفجه: الصائد أثاره من مجثمهِ، وقيل: معنى (أنفجنا): أنا جعلنا بإثارتنا إياها تنتفج، وانتفاجها: إيقاع شعرها وانتفاشه في العدو؛ لأن الشئ يذكر لغيره؛ لكونه منه بسبب، وربما قيل: صيد أثرته قد انتفج. وفي الحديث \"إنكم في فتنتين تكون الأولى منها كنفجة أرنب\" (^٣).\n_________\n(^١) سلف برقم (٢٥٧٢) كتاب: الهبة، باب: قبول هدية الصيد.\n(^٢) \"المحكم\" ٧/ ٣١٩ - ٣٢٠ مادة [نفج].\n(^٣) رواه عبد الرزاق في \"المصنف\" ١١/ ٣٧٠ (٢٠٧٦٧)، ومن طريقه الحاكم ٤/ ٤٧١ - ٤٧٢ عن أبي هريرة موقوفًا بلفظ: إني لأعلم فتنة يوشك أن تكون التي معها قبلها كنفجة أرنب.","vol":"26","page":532},{"text":"يريد أن الأولى تكون وإن طالت وعظمت عند الأخرى كوثبة الأرنب إذا عدت.\nوفي \"الجامع\": نفجت الأرنب، وهو أَوْحَى عَدْوِها، وأنفجه الصائد، ويقال هذا كله للصيد.\nفصل:\nالأرنب واحد الأرانب، قال في \"المنتهى\": وربما يبدل من الباء تاء، وذكر فيه شعرًا والدرمة الأرنب، ويقال لولدها الصغير: الخرنق، والجمع خرانق.\nقوله: (فلغبوا) أي أعيوا وتعبوا.\nقال تعالى ﴿وَمَا مَسَّنَا مِنْ لُغُوبٍ﴾ [ق: ٣٨] وهو بفتح الغين على الأصح.\nو(مر الظهران): اسم موضع على بريد مكة. وقيل: على أحد عشر ميلا، وقيل: على ستة عشر ميلًا. قال الجوهري: وبطن مر أيضًا موضع، وهو من مكة على مرحلة (^١).\nوقوله: (فقبلها) وفي رواية البخاري في كتاب الهبة: قلت: وأكل منه؟ قال: وأكل منه ثم قال بعد: قِبَلَه (^٢).\nوصح من حديث محمد بن صيفي الأنصاري قال: أتيت رسول الله - ﷺ - بأرنبتين قد ذبحهما بمروة فأكلهما - ﷺ - (^٣).\n_________\n(^١) \"الصحاح\" ٢/ ٨١٤ مادة [مرر].\n(^٢) سلف برقم (٢٥٧٢) باب: قبول هدية الصيد.\n(^٣) رواه ابن ماجه (٣١٧٥) من طريق عاصم، عن الشعبي، عن محمد بن صيفي .. الحديث.","vol":"26","page":533},{"text":"وفي رواية داود، عن الشعبي، عن محمد بن صفوان، عن النبي - ﷺ - نحوه، أخرجه ابن أبي عاصم وابن أبي شيبة (^١)، وهو مما ألزم الدارقطني الشيخين تخريجه لصحة الطريق إلى ابن صيفي. (^٢)\nفصل:\nفي أحاديث أخر واردة في الإباحة والكراهة والتوقف.\nروى ابن أبي شيبة بإسناد جيد من حديث عمر قال: كنا مع رسول الله - ﷺ - فأهدى رجل إليه -من الأعراب- أرنبًا فأكلناه، فقال الأعرابي: إني رأيت بها دمًا؛ فقال - ﵇ -: \"لا بأس\". قال: وحدثنا وكيع عن إبراهيم أن رجلًا سأل عبد الله بن عبيد بن عمير عن الأرنب؛ فقال: لا بأس بها.\nقال: إنها تحيض؛ قال: إن الذي يعلم حيضها يعلم طهرها وإنما هي حاملة من الحوامل. وعن ابن المسيب عن سعد أنه كان يأكلها، قيل لسعد: ما تقول فيها؟ قال: كنت آكلها. وعن عبيد بن سعد أن بلالًا رمى أرنبًا فذبحها فأكلها. وعن الحسن أنه كان لا يرى بأكلها بأسًا. قال طاوس: الأرنب حلال. وقال حسن بن حسن بن علي: أنا أعافها ولا أحرمها على المسلمين (^٣).\nقال ابن حزم: وصح من حديث أبي هريرة أنه - ﵇ - أتي بأرنب مشوية فلم يأكل منها وأمر القوم فأكلوا (^٤).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٥/ ١١٧ (٢٤٢٧٤) ومن طريقه ابن ماجه (٣٢٤٤)، ورواه أيضًا النسائي ٧/ ٢٢٥، وأحمد ٣/ ٤٧١؛ كلهم من طريق زيد بن هارون، عن داود به.\n(^٢) \"الإلزامات والتتبع\".\n(^٣) انظر: \"مصنف ابن أبي شيبة\" ٥/ ١١٦.\n(^٤) \"المحلى\" ٧/ ٤٣٣.","vol":"26","page":534},{"text":"وفي أبي داود من حديث محمد بن خالد بن الحويرث قال: سمعت أبي يحدث عن عبد الله بن عمرو، وعن النبي - ﷺ - أنه قال في الأرنب: \"إنها تحيض\". (^١).\nوفي ابن ماجه من حديث ابن إسحاق، عن عبد الكريم بن أبي المخارق، عن حبان بن جَزْء، عن أخيه خزيمة بن جَزْء قلت: يا رسول الله، ما تقول في الأرنب؟ قال: \"لا آكله ولا أحرمه\". قال: ولمَ يا رسول الله؟ قال: \"إني أحسب أنها تدمي\" (^٢).\nولابن أبي عاصم بإسناد جيد عن عبد الرحمن بن أبي ليلى، من عند ابن أبي شيبة أنه كره أكلها، وكذا عن عكرمة.\nقال ابن حزم: روينا عن عمر أو ابنه أنه كره أكلها، وكذا عن عمرو بن العاص وابنه. وروينا من طريق وكيع، ثنا أبو مكين، عن عكرمة، عن النبي - ﷺ - أنه أتي بأرنب فقيل له: إنها تحيض، فكرهها.\nومن طريق عبد الرزاق عن إبراهيم بن عمر، عن عبد الكريم بن أمية قال: سأل جرير بن أنس السلمي النبي - ﷺ - عن الأرنب، فقال: \"لا آكلها، أنبئت أنها تحيض\" (^٣) قال ابن حزم: حديث عكرمة مرسل وأبو أمية هالك (^٤).\nوقال ابن بطال: أكلها حلال عند جمهور الأمة، وذكر عبد الرزاق عن عمرو بن العاص أنه كرهها (^٥)، وذكر الطبري عن عبد الله بن عمرو،\n_________\n(^١) \"سنن أبي داود\" (٣٧٩٢).\n(^٢) \"سنن ابن ماجه\" (٣٢٤٥) وضعفه الألباني في \"ضعيف ابن ماجه\" (٦٩٨).\n(^٣) \"مصنف عبد الرزاق\" ٤/ ٥١٨ (٨٦٩٩).\n(^٤) \"المحلى\" ٧/ ٤٣٣.\n(^٥) \"المصنف\" ٤/ ٥١٧ (٨٦٩٦)","vol":"26","page":535},{"text":"وابن أبي ليلى أنهما كرهاها، وعلتهم في ذلك ما روي عن عبد الله بن عمرو، وأنه قال: كنت قاعدًا عند النبي - ﷺ - فجيء بها إليه فلم يأمر بأكلها ولم ينه عنها، وزعم أنها تحيض.\nقال الطبري: وروي عن عبد (^١) الله بن عبيد بن عمير قال: سأل رجل أبي عن الأرنب أيحل أكلها؟ قال: وما الذي يحرمها؟ قال: زعموا أنها تطمث كما تطمث المرأة. قال: فهل تعلم متى تطهر؟ قال: لا. قال: فإن الذي يعلم متى طمثها يعلم متى طهرها، وإلا فإنما هي حاملة من الحوامل، إن الله تعالى لم يزد شيئًا نسيه، فما قال الله ورسوله فهو كما قالا، وما لم يقولا فعفو من الله، وهذا مثل ما كره رسول الله - ﷺ - الضب ولم يحرمه (^٢). كما ستعلمه، وقد سلف أثر عبد الله قريبًا مختصرًا. وقد وقع في الرافعي عن أبي حنيفة تحريمها (^٣). وأما النووي فحكى عنه حلها (^٤).\n_________\n(^١) في الأصول: عبيد، ولعل الصواب ما أثبتناه.\n(^٢) \"شرح ابن بطال\" ٥/ ٤٤٦.\n(^٣) \"الشرح الكبير\" ١٢/ ١٣١.\n(^٤) \"المجموع\" ٩/ ١٣.","vol":"26","page":536},{"text":"<span data-type='title' id=toc-3382>٣٣ - باب الضَّبِّ</span>\n٥٥٣٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - قَالَ النَّبِيُّ - ﷺ -: «الضَّبُّ لَسْتُ آكُلُهُ وَلَا أُحَرِّمُهُ». [مسلم: ١٩٤٣ - فتح ٩/ ٦٦٢]\n\n٥٥٣٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ - ﵄ -، عَنْ خَالِدِ بْنِ الْوَلِيدِ أَنَّهُ دَخَلَ مَعَ رَسُولِ اللهِ - ﷺ - بَيْتَ مَيْمُونَةَ، فَأُتِيَ بِضَبٍّ مَحْنُوذٍ، فَأَهْوَى إِلَيْهِ رَسُولُ اللهِ - ﷺ - بِيَدِهِ، فَقَالَ بَعْضُ النِّسْوَةِ: أَخْبِرُوا رَسُولَ اللهِ - ﷺ - بِمَا يُرِيدُ أَنْ يَأْكُلَ. فَقَالُوا: هُوَ ضَبٌّ يَا رَسُولَ اللهِ. فَرَفَعَ يَدَهُ، فَقُلْتُ: أَحَرَامٌ هُوَ يَا رَسُولَ اللهِ؟ فَقَالَ: «لَا، وَلَكِنْ لَمْ يَكُنْ بِأَرْضِ قَوْمِي فَأَجِدُنِي أَعَافُهُ». قَالَ خَالِدٌ: فَاجْتَرَرْتُهُ فَأَكَلْتُهُ وَرَسُولُ اللهِ - ﷺ - يَنْظُرُ. [انظر:\n\n٥٣٩١ - مسلم: ١٩٤٦ - فتح ٩/ ٦٦٣]\nذكر فيه حديث ابن عُمَرَ - ﵄ -: قَالَ النَّبِيُّ - ﷺ -: \"الضَّبُّ لَسْتُ آكُلُهُ وَلَا أُحَرِّمُهُ\".\nوحديث خَالِدِ بْنِ الوَلِيدِ أَنَّهُ أكل بحضرته. الحديث بطوله سلف الكلام عليه، وهو مباح عند مالك والشافعي، وكرهه أبو حنيفة (^١).\nوحديث الباب صريح في الإباحة، وعلل بالعيافة.\nوهذا الضب جاء أنه أهداه خالة ابن عباس أم حفيد أو حفيدة بنت الحارث بن حزن أخت ميمونة وكانت (بنجذ تحت) (^٢) رجل من بني جعفر.\n_________\n(^١) انظر: \"المدونة\" ١/ ٤٢٦، \"المنتقى\" ٣/ ١٣٢، \"الأم\" ٢/ ٢٢٢، \"المبسوط\" ١١/ ٢٣١ - ٢٣٢.\n(^٢) من (غ).","vol":"26","page":537},{"text":"وفي لفظ: \"كلوا فإنه حلال\" (^١)، وفي آخر: \"لا بأس به\" (^٢)، وفي آخر: \"لا آكله ولا أنهى عنه\" (^٣).\nولأبي داود، عن ابن عباس - ﵄ -: فجاءوا بضبين مشويين على ثمامتين، فتبزق رسول الله - ﷺ -، فقال له خالد: إخالك تقذره يا رسول الله. قال: \"أجل\" (^٤).\nوفي \"الموطأ\" من حديث سليم بن يسار رفعه: \"من أين لكم هذا؟ \" يعني: ضبابا فيها بيض، فقالت: أهدته إلى أختي هزيلة، فقال: \"كلا\"، فقالا -يعني ابن عباس وخالته-: قال: \"إني حضرني من الله حاضر -يريد: الملائكة- والضب له رائحة ثقيلة\". فكره أذى الملائكة بذلك، ذكره أبو القاسم في \"شرح الموطأ\".\nولمسلم من حديث أبي سعيد مرفوعًا: \"إن الله غضب على سبط من بني إسرائيل فمسخهم دواب يدبون في الأرض، فلا أدري لعل هذا منها، فلست آكلها ولا أنهى عنها\". قال أبو سعيد: فلما كان بعد ذلك قال عمر: إن الله تعالى لينفع به غير واحد وإنه لطعام عامة الرعاء، ولو كان عندي لطعمته، وإنما عافه رسول الله - ﷺ - (^٥).\nوفي حديث جابر أنه - ﷺ - قال: \"لا أدري\" أو قال: \"لعله من القرون التي مسخت\" (^٦).\n_________\n(^١) سيأتي برقم (٧٢٦٧) كتاب: أخبار الآحاد، باب: خبر المرأة الواحدة، ورواه مسلم (١٩٤٤) كتاب: الصيد، باب: إباحة الضب.\n(^٢) سيأتي برقم (٧٢٦٧).\n(^٣) رواه أحمد ٢/ ١٣، ورواه مسلم (١٩٤٨) من حديث ابن عباس.\n(^٤) \"سنن أبي داود\" (٣٧٣٠).\n(^٥) \"صحيح مسلم\" (١٩٥١) كتاب: الصيد والذبائح، باب: إباحة الضب.\n(^٦) رواه مسلم (١٩٤٩).","vol":"26","page":538},{"text":"وعن ثابت بن وديعة عند أبي داود: كنا مع رسول الله - ﷺ - في جيش فأصبنا ضبًا، فشويت منها ضبًّا ووضعته بين يدي رسول الله - ﷺ -، فأخذ عودًا فعد به أصابعه ثم قال: \"أمة من بني إسرائيل مسخت دواب في الأرض، وإني لا أدري أي الدواب هي\" فلم يأكل ولم ينه (^١). وصح عن عبد الرحمن بن أبي ليلى أنه - ﵇ - وجد ريح ضب فرخص لهم في أكله. وعن ابن المسيب قال عمر: ضب أحب إليَّ من دجاجة. وعن الشعبي أنه - ﵇ - سئل عن الضب، فقال: \"حلال لا بأس بأكله لكني أعافه\" (^٢).\nولأبي داود عن ابن عمر بإسناد جيد أنه - ﵇ - قال: \"وددت أن عندي خبزة بيضاء من برة سمراء ملبقة بسمن ولبن\"، فقام رجل من القوم فجاء به، فقال: \"في أي شيء كان السمن؟ \" قال: في عكة ضب. فقال \"ارفعه\" (^٣).\nوعن عبد الرحمن بن شبل أنه - ﵇ - نهى عن أكل لحم الضب (^٤).\nوروى ابن أبي عاصم بإسناد جيد عن عبد الرحمن بن حسنة قال: كنا مع النبي - ﷺ - فنزلنا أرضًا كثيرة الضباب فذبحنا، فبينما القدور تغلي بها إذ خرج رسول الله - ﷺ - فقال: \"أمة من بني إسرائيل فقدت، وإني أخاف أن يكون من هذا\". فأكفأناها وإنا لجياع.\n_________\n(^١) \"سنن أبي داود\" (٣٧٩٥).\n(^٢) انظر هذِه الأخبار في \"مصنف ابن أبي شيبة\" ٥/ ١٢٤.\n(^٣) \"سنن أبي داود\" (٣٨١٨) وقال: حديث منكر.\n(^٤) رواه أبو داود (٣٧٩٦). وقال المنذري في \"مختصره\" ٥/ ٣١١ في إسناده إسماعيل بن عياش، وضمضم بن زرعة، وفيهما مقال، وقال الخطابي: ليس إسناده بذاك، وقال البيهقي: لم يثبت إسناده، إنما تفرد به إسماعيل بن عياش وليس بحجة. اهـ. وانظر: \"سنن البيهقي\" ٩/ ٣٢٦، \"معالم السنن\" للخطابي ٤/ ٢٢٩.","vol":"26","page":539},{"text":"وعن أبي سعيد قال: أُتي رسول الله - ﷺ - بضب، قال: \"اقلبوه\". فقلبوه، فقال: \"تاه سبط من بني إسرائيل حين غضب الله عليهم، فإن يكن فهو هذا\" (^١). وعن عائشة - ﵂ -: أهدي إلى رسول الله - ﷺ - (ضب) (^٢) فلم يأكل منه، فقلت: يا رسول الله، ألا نطعمه السؤّال؟ فقال: \"لا (تطعموا) (^٣) السؤّال ما لا تأكلون\" (^٤) فإن قلت: قد يحمل على الرداءة لا الحرمة، كما نهى عن الصدقة بالرديء.\nقلت: ذاك عند القدرة على غيره دون ما إذا لم يكن عنده سواه أو كان نفر من طبعه دون طبع غيرهن والظاهر أن عائشة لم يكن عندها سواه. والأشبه أن تحمل الكراهة عند الحنفية على التنزيه لتتفق معاني الآثار وكما أسلفناه من أن المسخ لا يعقب.\nقال ابن أبي عاصم: وفي الضب عن أبي مريم الكندي وعبد الرحمن ابن شبل (^٥) وسمرة وميمونة وخزيمة بن جَزْء.\nقلت: حديث سمرة أخرجه الدارمي، ولفظه: \"أمة من بني إسرائيل مسخت، فلا أدري أي الدواب مسخت\".\nثم ساقه من حديث أبي هريرة مرفوعًا قال: ومنها ألفاظ مختلفة على رجال شتى من الصحابة، لم يصحح أحد منهم عن رسول الله - ﷺ - تحريمها، وأكثر من روى أنه أمسك عن أكلها عيافة.\n_________\n(^١) رواه أحمد في \"المسند\" ٣/ ٤١، ٤٢، وعبد الرزاق في \"المصنف\" ٤/ ٥١٢ (٨٦٧٩).\n(^٢) من (غ).\n(^٣) في الأصول: (تطعمه)، والمثبت من مصادر التخريج.\n(^٤) رواه أحمد في \"المسند\" ٦/ ١٠٥، وأبو يعلى ٧/ ٤٣٨ - ٤٣٩ (٤٤٦١)، والطبراني في \"الأوسط\" ٥/ ٢١٢ - ٢١٣ (٥١١٦)، والبيهقي ٩/ ٣٢٥ - ٣٢٦. وعزاه الهيثمي في \"المجمع\" ٤/ ٣٧ لأحمد وأبي يعلى، وقال: رجالهما رجال الصحيح.\n(^٥) في (غ): عبد الله بن شبل.","vol":"26","page":540},{"text":"وحديث عبد الرحمن بن حسنة يدل على النهي، إذ أمر أن تُكفأ القدور بها (^١).\nوحديث ميمونة أخرجه ابن أبي شيبة من حديث يزيد بن أبي زياد بلفظ: \"إنكما أهل نجد تأكلونها، وإنا أهل المدينة لا نأكلها\".\nومن حديث الحارث عن علي بن أبي طالب - ﵁ - أنه كره أكلها (^٢).\nفصل:\nقال ابن حزم: أكل الضب حلال ولم ير أبو حنيفة أكله.\nروى أبو الزبير عن جابر - ﵁ - أنه سئل عن الضب فقال: لا نطعمه. قال: وحديث عبد الرحمن بن شبل ففيه ضعفاء ومجهولون، وأما حديث عبد الرحمن بن حسنة فصحيح وحجة، إلا أنه منسوخ بلا شك؛ لأن فيه أنه - ﵇ - إنما أمر بإكفاء القدور بالضباب خوف أن تكون من بقايا مسخ الأمة السالفة، هذا نص الحديث، فإن وجدنا عنه - ﵇ - ما يؤمن من هذا الظن بيقين فقد ارتفعت الكراهة أو المنع في الضب فنظرنا في ذلك فوجدنا في \"صحيح مسلم\" عن ابن مسعود، قيل: يا رسول الله، القردة والخنازير مما مسخ؟ فقال: \"إن الله لم يهلك قومًا أو يعذب قومًا فيجعل لهم نسلًا، وإن القردة والخنازير كانوا قبل ذلك\" (^٣) فصح يقينًا أن تلك المخافة منه في الضباب أن تكون مما مسخ قد ارتفعت وأنها ليس مما مسخ (ولا مما مسخ) (^٤) شيء في صورتها فحلت.\n_________\n(^١) رواه أحمد ٤/ ١٩٦، والبراز كما في \"كشف الأستار\" (١٢١٧)، وأبو يعلى ٢/ ٣٢١ (٩٣١)، وزاد الهيثمي في \"المجمع\" ٤/ ٣٧ عَزْوه إلى الطبراني في \"الكبير\"، وقال: ورجال الجميع رجال الصحيح.\n(^٢) \"المصنف\" ٥/ ١٢٣ - ١٢٤ (٢٤٣٣٦، ٢٤٣٥١).\n(^٣) \"صحيح مسلم\" (٢٦٦٣) كتاب: القدر، باب: بيان أن الآجال والأرزاق ..\n(^٤) من (غ).","vol":"26","page":541},{"text":"وحديث ابن عباس في أكله بحضرة رسول الله نص على تحليله وهو الآخر الناسخ؛ لأن ابن عباس لم يجتمع -بلا شك- مع رسول الله - ﷺ - بالمدينة إلا بعد انقضاء الفتح وحنين والطائف ولم يغز بعدها إلا تبوك، ولم تصبهم في تبوك مجاعة أصلًا، فصح يقينًا أن خبر ابن حسنة كان قبل هذا بلا مرية فارتفع الإشكال جملة وصحت إباحة عمر وغيره (^١).\nقلت: قوله: لأن ابن عباس. إلى آخره. قد يحتمل أنه كان لما تزوج ميمونة، ويحمل قوله: في بيت ميمونة، على موضع منها أي موضع كان.\nوغزوة تبوك سماها الرب تعالى بالعسرة وقد أسلفنا عن عائشة ﵂ وعبد الله بن عمر في كراهة أكلها.\nوقوله في حديث ابن شبل ما سلف من الطعن يرده أن أبا داود أخرجه عن محمد بن عوف الحمصي الإمام (^٢) -وثقه الخلال ومسلمة والجياني- عن الحكم بن نافع -وهو ثقة عند أبي حاتم الرازي (^٣) وابن معين والخليلي وابن حبان في \"ثقاته\" (^٤)، وأثنى عليه غيرهم- عن إسماعيل بن عياش -وقد قال جماعة: حديثه عن الشاميين صحيح، منهم يحيى بن معين والبخاري (والعلاء بن) (^٥) ويعقوب بن سفيان وأبو زرعة وأبو أحمد الحاكم والبرقي والساجي وابن حبان وابن عدي (^٦) وحديثه هنا عن الشاميين وهو ضمضم بن زرعة بن ثوب\n_________\n(^١) \"المحلى\" ٧/ ٤٣١ - ٤٣٢.\n(^٢) \"سنن أبي داود\" (٣٧٩٦).\n(^٣) \"الجرح والتعديل\" ٣/ ١٢٩ (٥٨٦).\n(^٤) \"الثقات\" ٨/ ١٩٤.\n(^٥) في الأصل بعدها بياض وفي هامش (غ) تعليق: سقط اسم والده.\n(^٦) انظر: \"المجروحين\" لابن حبان ١/ ١٢٤، \"الكامل\" لابن عدي ١/ ٤٧١ (١٢٧).","vol":"26","page":542},{"text":"الحمصي الشامي وثقه ابن حبان (^١)، وقال الأونبي (^٢) في \"ثقاته\": وثقه ابن نمير وغيره.\nوقال أبو بكر أحمد بن محمد بن عيسى البغدادي: لا بأس به عن شريح بن عبيد الشامي الحمصي وهو ثقة عند النسائي ودحيم وابن حبان والعجلي (^٣) ومحمد بن عوف، وابن خلفون عن أبي راشد الحبراني وهو ثقة عند العجلي وابن حبان (^٤) والحاكم عن (شرحيل) (^٥) وصحبته ثابتة بلا شك، فهذا إسناد لا ضعيف فيه ولا مجهول.\nفصل:\nقال الطبري عقب حديث خالد: قال به جماعة من السلف وأحلوا أكله، روي عن عمر وعائشة وابن مسعود.\nوقال أبو سعيد الخدري: إن كان أحدنا ليهدى إليه الضب المكونة أحب إليه من أن تهدى له الدجاجة السمينة.\nوروي عن ابن سيرين، وهو قول مالك والأوزاعي والشافعي، وقد سلف عن أبي حنيفة الكراهة (^٦) ونقله الطبري عن الكوفيين أن أكلها\n_________\n(^١) \"الثقات\" ٦/ ٤٨٥.\n(^٢) هو الحافظ المتقين العلامة أبو بكر محمد بن إسماعيل بن محمد بن خلفون الأزدي الأندلسي، كان بصيرًا بصناعة الحديث، حافظًا للرجال، من مصنفاته \"المنتقى في الرجال\"، \"المفهم في شيوخ البخاري ومسلم\" \"علوم الحديث\"، توفي سنة ست وثلاثين وستمائة. انظر ترجمته في \"سير أعلام النبلاء\" ٢٣/ ٧١ (٥١)، \"الوافي بالوفيات\" ٢/ ٢١٨ (٦١١).\n(^٣) \"معرفة الثقات\" للعجلي ١/ ٤٥٢، \"الثقات\" لابن حبان ٤/ ٣٥٣.\n(^٤) \"معرفة الثقات\" ٢/ ٤٠٠، \"الثقات\" ٥/ ٥٨٣.\n(^٥) ورد بهامش الأصل، (غ): صوابه عن عبد الرحمن بن شبل أو عن ابن شبل.\n(^٦) انظر: \"المدونة\" ١/ ٤٢٦، \"المنتقى\" للباجي ٣/ ١٣٢، \"الأم\" ٢/ ٢٢٢، \"المبسوط\" ١١/ ٢٣١ - ٢٣٢.","vol":"26","page":543},{"text":"مكروه وليست بحرام، وروي عن أبي هريرة، وقال آخرون: حرام.\nواعتلوا بحديث الأعمش عن زيد بن وهب، عن عبد الرحمن بن حسنة قال: كنا مع رسول الله - ﷺ - فنزلنا أرضًا كثيرة الضباب فذبحناها فبينما القدور تغلي .. الحديث وقد سلف، ثم ساق حديث عائشة السالف أيضًا.\nقالوا: الأخبار بالنهي عنها صحيحة، وقد روى عبد الرحمن الشامي عن الحارث، عن علي - ﵁ - أنه نهى عن الضب، قال: والصواب في ذلك قول من قال أنه حلال؛ للخبر الصحيح عنه.\nوتركه عباد كما قاله عمرو، ولم يأت خبر صحيح بتحريمه بل قال له عمر: أحرام هو يا رسول الله؟ قال: \"لا\".\nوقد روى الثوري عن علقمة بن مرثد، عن [المغيرة] (^١) بن عبد الله اليشكري، عن المعرور بن سويد، عن [ابن] (^٢) مسعود أنه - ﵇ - سألته أم حبيب (^٣): يا رسول الله القردة والخنازير؟ .. الحديث، وقد سلف.\nقال الطحاوي: فبين في هذا الحديث أن المسوخ لا يكون لها نسل ولا عقب فعلمنا بذلك أن الضب لو كان مسخًا لم يبق (^٤).\nوروي عن ابن عباس أنه قال: لم يعش مسخ قط فوق ثلاثة أيام ولم يأكل ولم يشرب.\nوأما حديث الأسود عن عائشة - ﵂ - فلا حجة لهم فيه، ثم\n_________\n(^١) في الأصول: (المعرور)، والصواب ما أثبتناه.\n(^٢) في الأصول: (أبي)، والصواب ما أثبتناه.\n(^٣) ورد بهامش الأصل: هذا الكلام يحرر، فإن فيه نظرًا ولعلها أم حبيبة لكنها تابعية، وهي بنت العرباض بن سارية، التي تقدمت.\n(^٤) \"شرح معاني الآثار\" ٤/ ١٩٩.","vol":"26","page":544},{"text":"ذكر ما أسلفناه من أنه أراد أن يكون مما يتقرب به إلى الله من خير الطعام، كما نهى أن يتصدق بالبسر والتمر الرديء، وفي ذلك نزلت ﴿وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ﴾ [البقرة: ٢٦٧] وبقول مالك قال الطحاوي.\nقال الطبري: وليس في الحديث أنه - ﵇ - قطع أن الضب من المسوخ وإنما قال: أخشى أن تكون مسخت على صور هذِه وخلقتها، لا أنها بعينها فكرهها؛ لشبهها في الخلقة والصورة، خلقًا غضب الله عليه فغيره الله تعالى عن هيئته وصورته إلى صورتها، وعلى هذا التأويل يصح معنى قوله: إن المسخ لا يعقب.\nومعنى قول ابن عباس السالف إذ لم يمسخ الله تعالى خلقًا من خلقه على صورة دابة من الدواب إلا كره إلى نبينا وأمته أكل لحم تلك الدابة أو حرمها كتحريمه عليهم لحوم الخنازير التي مسخت على صورتها أمة من اليهود، وكتحريمه لحوم القردة التي مسخت على صورتها فيهم أمة أخرى غير أن قوله: \"أخشى أن تكون هذِه\" بيان واضح أنه لم يتبين أن الضب من نوع الأمة التي مسخت؛ ولذلك لم يحرمها (ولو) (^١) تبين له فيها ما تبين من القردة والخنازير لحرمها، ولكنه رأى خلقًا مشكلًا يشبه المسوخ فكرهه ولم يحرمه ولم يأته وحي من الله.\nفصل:\nقال غيره: وفيه من الفقه أنه يجوز للمرء أن يترك أكل ما هو حلال إذ لم يجر له بأكله عادة، ويكون في سعة من ذلك.\nفصل:\nمعنى \"أعافه\": أكرهه، يقال: عافه الطعام يعافه عيافة وعيوفًا: إذا كرهه.\n_________\n(^١) من (غ)، وفي الأصل: (ولم).","vol":"26","page":545},{"text":"والمحنوذ: المشوي، قال تعالى ﴿جَاءَ بِعِجْلٍ حَنِيذٍ﴾ [هود: ٦٩] أي: محنوذ، حنذت اللحم حنذًا: شويته.\nوقوله: (فاجتررته)، هو بالجيم والراء المكررة، وفي نسخة بالزاي.\nفصل:\n(الضب) بفتح الضاد: حيوان بري معروف.\nقال الداودي: هو دويبة صغيرة فوق الحية في الغلظ والطول، وكان أهل المدينة يأكلونها وكانت عند أحدهم خيرًا من دجاجة، وقد أسلفناه عن عمر وغيره، وعبارة صاحب \"الغريبين\": هي دويبة تشبه الورل يأكله العرب، وكذا نص عليه الجوهري أن الورل يشبه الضب أيضًا (^١). وهي لا ترد الماء، ومن عجائبه أن الذكر له ذكران والأنثى فرجان، ويشترك معه في هذِه (الخصوصية) (^٢) السقنقور وأن أسنانه لا تتبدل ولا يقلع منها شيء، يقال: إنها قطعة واحدة.\nوأفاد ابن خالويه في كتاب \"ليس\": أنه يعيش سبعمائة سنة فصاعدًا، ويقال: إنها تبول في كل أربعين يومًا قطرة، وغير ذلك مما أوضحته في \"لغات المنهاج\" فراجعه منه.\n_________\n(^١) \"الصحاح\" ٥/ ١٨٤١ مادة (ورل).\n(^٢) في (غ): الخصيصة.","vol":"26","page":546},{"text":"<span data-type='title' id=toc-3383>٣٤ - باب إِذَا وَقَعَتِ الْفَأْرَةُ فِي السَّمْنِ الْجَامِدِ أَوِ الذَّائِبِ</span>\n٥٥٣٨ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يُحَدِّثُهُ، عَنْ مَيْمُونَةَ أَنَّ فَأْرَةً وَقَعَتْ فِي سَمْنٍ فَمَاتَتْ، فَسُئِلَ النَّبِيُّ - ﷺ - عَنْهَا، فَقَالَ: «أَلْقُوهَا وَمَا حَوْلَهَا، وَكُلُوهُ». قِيلَ لِسُفْيَانَ: فَإِنَّ مَعْمَرًا يُحَدِّثُهُ عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ. قَالَ: مَا سَمِعْتُ الزُّهْرِيَّ يَقُولُ إِلاَّ عَنْ عُبَيْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ، عَنْ مَيْمُونَةَ، عَنِ النَّبِيِّ - ﷺ -، وَلَقَدْ سَمِعْتُهُ مِنْهُ مِرَارًا. [انظر: ٢٣٥ - فتح ٩/ ٦٦٧]\n\n٥٥٣٩ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ عَنِ الدَّابَّةِ تَمُوتُ فِي الزَّيْتِ وَالسَّمْنِ وَهْوَ جَامِدٌ أَوْ غَيْرُ جَامِدٍ، الْفَأْرَةِ أَوْ غَيْرِهَا، قَالَ: بَلَغَنَا أَنَّ رَسُولَ اللهِ - ﷺ - أَمَرَ بِفَأْرَةٍ مَاتَتْ فِي سَمْنٍ، فَأَمَرَ بِمَا قَرُبَ مِنْهَا فَطُرِحَ، ثُمَّ أُكِلَ، عَنْ حَدِيثِ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ. [انظر: ٢٣٥ - فتح ٩/ ٦٦٨]\n\n٥٥٤٠ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ، عَنْ مَيْمُونَةَ - ﵃ - قَالَتْ: سُئِلَ النَّبِيُّ - ﷺ - عَنْ فَأْرَةٍ سَقَطَتْ فِي سَمْنٍ، فَقَالَ: «أَلْقُوهَا وَمَا حَوْلَهَا، وَكُلُوهُ». [انظر: ٢٣٥ - فتح ٩/ ٦٦٨]\nذكر فيه حديث مَيْمُونَةَ - ﵂ -، وقد سلف في الطهارة (^١)، وهنا أطول منه فإنه ساقه عن الحُمَيْدِيِّ، ثَنَا سُفْيَانُ، ثَنَا الزُّهْرِيُّ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ أَنَّهُ سَمِعَ ابن عَبَّاسٍ يُحَدِّثُهُ، عَنْ مَيْمُونَةَ أَنَّ فَأْرَةً وَقَعَتْ فِي سَمْنٍ فَمَاتَتْ، فَسُئِلَ رسول الله - ﷺ - عَنْهَا، فَقَالَ: \"أَلْقُوهَا وَمَا حَوْلَهَا، وَكُلُوهُ\". قِيلَ لِسُفْيَانَ: إِنَّ مَعْمَرًا يُحَدِّثُهُ عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ. قَالَ: مَا سَمِعْتُ الزُّهْرِيَّ يَقُولُه إِلَّا عَنْ عُبَيْدِ اللهِ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ، عَنِ\n_________\n(^١) سلف في الطهارة برقم (٢٣٥) باب: ما يقع من النجاسات في السمن والماء.","vol":"26","page":547},{"text":"النَّبِيِّ - ﷺ -، وَلَقَدْ سَمِعْتُهُ مِنْهُ مِرَارًا.\nحَدَّثنَا عَبْدَانُ، أَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ عَنِ الدَّابَّةِ تَمُوتُ فِي الزَّيْتِ وَالسَّمْنِ وَهْوَ جَامِدٌ أَوْ غَيْرُ جَامِدٍ، الفَأْرَةِ أَوْ غَيْرِهَا، قَالَ: بَلَغَنَا أَنَّ رَسُولَ اللهِ - ﷺ - أَمَرَ بِفَأْرَةٍ مَاتَتْ فِي سَمْنٍ، فَأَمَرَ بِمَا قَرُبَ مِنْهَا فَطُرِحَ، ثُمَّ أُكِلَ. مَنْ حَدِيثِ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ.\nثم ساق من حديث مالك: عن ابن شهاب، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابن عَبَّاسٍ، عَنْ مَيْمُونَةَ قالَتْ: سُئِلَ النَّبِيُّ - ﷺ - عَنْ فَأْرَةٍ سَقَطَتْ فِي سَمْنٍ، فَقَالَ: \"أَلْقُوهَا وَمَا حَوْلَهَا، وَكُلُوهُ\".\nالشرح:\nتوقف البخاري في إسناد معمر عن الزهري، عن سعيد، عن أبي هريرة؛ لأنه انفرد به معمر عن الزهري.\nوأما حديث الزهري عن عبيد الله، عن ابن عباس فرواه جماعة أصحاب ابن شهاب عنه بهذا الإسناد، وقد صحح الذهلي الإسنادين جميعًا عن ابن عباس، وإنما لم يدخل البخاري في الحديث \"وإن كان مائعًا فلا تقربوه\" (^١)؛ لأنه من رواية معمر عن الزهري، عن سعيد، عن أبي هريرة واستراب انفراد معمر، قلت: وأما ابن حبان فصححه (^٢).\nوفي قوله - ﵇ -: \"ألقوها وما حولها\" دلالة على أن السمن كان جامدًا؛ لأنه لا يمكن طرح ما حولها في المائع الذائب؛ لأنه عند الحركة يمتزج بعضه ببعض.\n_________\n(^١) رواه أبو داود (٣٨٤٢) كتاب: الأطعمة، باب: في الفأرة تقع في السمن، والنسائي ٧/ ١٧٨ كتاب: الفرع والعتيرة، باب الفأرة في السمن، وأحمد ٢/ ٢٦٥، وقال الألباني في \"الضعيفة\" (١٥٣٢): شاذ.\n(^٢) \"صحيح ابن حبان\" ٤/ ٢٣٧ (١٣٩٣).","vol":"26","page":548},{"text":"وقام الإجماع على أن هذا حكم السمن الجامد تقع فيه الميتة فتلقى وما حولها ويؤكل سائره؛ لأنه - ﵇ - حكم للسمن الملاصق للفأرة بحكم الفأرة، لتحريم الله تعالى الميتة، فأمر بإلقاء ما مسها منه، وأما السمن المائع والزيت والخل والمري والعسل وسائر المائعات تقع فيه الميتة، ولا خلاف أيضًا بين أئمة الفتوى أنه لا يؤكل منها شيء.\nواختلفوا في بيعه والانتفاع به، فقالت طائفة: لا يباع ولا ينتفع بشيء منه كما لا يؤكل، هذا قول الحسن بن صالح وأحمد، واحتجوا بحديث أبي هريرة السالف وبقوله: \"لعن الله اليهود حرمت عليهم الشحوم فباعوها وأكلوا ثمنها\" (^١).\nوقال آخرون: يجوز الاستصباح به والانتفاع به في الصابون وغيره، ولا يجوز بيعه وأكله، هذا قول مالك والثوري والشافعي، واحتجوا برواية عبد الواحد بن زياد، عن معمر، عن الزهري، عن سعيد، عن أبي هريرة أن النبي - ﷺ - قال: \"وإن كان مائعًا فاستصبحوا به\" (^٢) قالوا: وقد روي عن علي وابن عمر وعمران بن حصين: أنهم أجازوا الاستصباح به، وأمر ابن عمر أن يدهن به الأدم، وذكر الطبري عن ابن عباس مثله، وذكر ابن المنذر عن ابن مسعود وأبي سعيد الخدري وعطاء مثله (^٣).\n_________\n(^١) سلف برقم (٢٢٢٤) كتاب: البيوع، باب: لا يذاب شحم الميتة ولا يباع ودكه، ورواه مسلم برقم (١٥٨٣) كتاب: المساقاة، باب: تحريم بيع الخمر والميتة والخنزير والأصنام.\n(^٢) رواه الطحاوي في \"مشكل الآثار\" كما في \"تحفة الأخيار\" ١/ ٢٧٣ (٢٥٠) من طريق الحسن بن الربيع، عن عبد الواحد، به. وانظر \"البدر المنير\" ٥/ ٢٣.\n(^٣) \"الأوسط\" ٢/ ٢٨٦.","vol":"26","page":549},{"text":"واحتجوا في منع بيعه بقوله - ﵇ - في الخمر: \"إن الله تعالى حرم شربها وحرم بيعها\" (^١) وبحديث النهي عن بيع الشحوم (^٢)، وأيضًا فإنه قد ينتفع مما لا يجوز بيعه، ألا ترى أنّا ننتفع بأم الولد ولا يجوز بيعها، وننتفع بكلب الصيد ونمنع من بيعه، ويطفأ الحريق بالماء النجس والخمر ولا يجوز بيعه، وهذا كله انتفاع.\nوقال آخرون: ينتفع بالزيت الذي تقع فيه الميتة بالبيع وكل شيء ما عدا الأكل، قالوا: ويجوز أن يبيعه ويبين؛ لأن كل ما جاز الانتفاع به جاز بيعه، والبيع من الانتفاع وهو قول أبي حنيفة وأصحابه والليث.\nوروي عن أبي موسى أنه قال: بيعوه وبينوا لمن تبيعونه عيبه ولا تبيعوه من مسلم (^٣)، وروى ابن وهب عن القاسم وسالم أنهما أجازا بيعه وأكل ثمنه بعد البيان.\nقال الكوفيون: ويحمل ما روى معمر من قوله - ﵇ -: \"وإن كان مائعًا فلا تقربوه\" أي: للأكل، وليس في تحريم الشحوم على اليهود وتحريم ثمنها حجة لمن منع بيع الزيت تقع فيه الميتة؛ لأن الحديث خرج على تحريم شحوم الميتة وهي نجسة الذات فلا يجوز بيعها ولا أكلها ولا الانتفاع بها، والزيت والسمن الذي تقع فيه الميتة إنما ينجس بالجوار، ولا ينجس بالذات كالثوب الذي يصيبه الدم، ولذلك رأى\n_________\n(^١) رواه مسلم (١٥٧٩) كتاب: المساقاة، باب: تحريم بيع الخمر، من حديث ابن عباس بلفظ: \"إن الذي حرم شربها حرم بيعها\".\n(^٢) سلف برقم (٢٢٣٦) كتاب: البيوع، باب: بيع الميتة والأصنام، ورواه مسلم (١٥٨١) كتاب: المساقاة، باب: تحريم بيع الخمر، كلاهما من حديث جابر.\n(^٣) رواه ابن أبي شيبة ٥/ ١٢٧ (٢٤٣٨٥).","vol":"26","page":550},{"text":"بعض العلماء غسله ويجوز عندهم الاستصباح به، ولا يجوز بشحوم الميتة.\nوقال أهل الظاهر فيما نقله ابن القصار: لا يجوز بيع السمن ولا الانتفاع به إذا سقطت فيه الفأرة، ويجوز بيع الزيت والخل والمري وجميع المائعات تقع فيها الفأرة؛ لأن النهي إنما ورد في السمن فقط وهذا إبطال للمعقول؛ لأنه - ﵇ - لما نص على السمن وهو مما يؤكل ويشرب وهو من المائعات الطاهرات كان فيه تنبيه على كل ما هو طاهر مثله؛ لأنه يثقل عليه أن يقول السمن والزيت والشيرج والخل والمري والدهن والمرق والعصير وكل مائع لأنه أوتي جوامع الكلم، وهذا كما قال تعالى ﴿فَلَا تَقُلْ لَهُمَا أُفٍّ﴾ [الإسراء: ٢٣] فنبه بذلك على أن كل ما كان في معناه من الانتهار والسب فما فوقه مثله في التحريم، وكذلك كل مائع وقعت فيه نجاسة هو مثل السمن.\nومما يبطل به مذهبهم أن يقال لهم: ما تقولون في السمن تموت فيه وزغة أو حية أو سائر الحيوان؟ فإن طردوا أصلهم وقالوا: لا ينجس السمن بموت شيء من الحيوان فيه غير الفأرة التي ورد النص فيها خرجوا من قول الأمة ومن المعقول، وإن سووا بين جميع ما يموت في السمن من سائر الحيوان لزمهم ترك مذهبهم.\nوذكر ابن التين في \"شرحه\" سؤالًا وجوابًا فقال: هلا طرح ما قابل فم الفأرة خاصة؛ لأن نفسها خاصة نجس وهي دهنية توجد عند فيها.\nقيل: إذا خرجت النفس غرقت الفأرة فيتنجس ما حولها، ومعنى ذلك إذا لم يخص بهنّ للجامد يذوب فيها، قاله سحنون.","vol":"26","page":551},{"text":"<span data-type='title' id=toc-3384>٣٥ - باب الْوَسْمِ وَالْعَلَمِ فِي الصُّورَةِ</span>\n٥٥٤١ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ حَنْظَلَةَ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ أَنَّهُ كَرِهَ أَنْ تُعْلَمَ الصُّورَةُ. وَقَالَ ابْنُ عُمَرَ: نَهَى النَّبِيُّ - ﷺ - أَنْ تُضْرَبَ. تَابَعَهُ قُتَيْبَةُ، حَدَّثَنَا الْعَنْقَزِيُّ، عَنْ حَنْظَلَةَ وَقَالَ: تُضْرَبُ الصُّورَةُ. [فتح ٩/ ٦٧٠]\n\n٥٥٤٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدٍ، عَنْ أَنَسٍ قَالَ: دَخَلْتُ عَلَى النَّبِيِّ - ﷺ - بِأَخٍ لِي يُحَنِّكُهُ وَهْوَ فِي مِرْبَدٍ لَهُ، فَرَأَيْتُهُ يَسِمُ شَاةً حَسِبْتُهُ قَالَ: فِي آذَانِهَا. [انظر: ١٥٠٢ - مسلم: ٢١١٩ - فتح ٩/ ٦٧٠]\nحدثنا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ حَنْظَلَةَ، عَنْ سَالِمٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّهُ كَرِهَ أَنْ تُعْلَمَ الصُّورَةُ. وَقَالَ ابن عُمَرَ: نَهَى النَّبِيُّ - ﷺ - أَنْ تُضْرَبَ. تَابَعَهُ قُتَيْبَةُ، ثَنَا العَنْقَزِيُّ، عَنْ حَنْظَلَةَ وَقَالَ: تُضْرَبُ الصُّورَةُ. ثم ساق حديث أَنَسٍ - ﵁ -: دَخَلْتُ عَلَى النَّبِيِّ - ﷺ - بِأَخٍ لِي يُحَنِّكُهُ وَهْوَ فِي مِرْبَدٍ لَهُ، يَسِمُ شَاةً حَسِبْتُهُ قَالَ: فِي آذَانِهَا.\nالشرح:\n(العنقزي) نسبة إلى العنقز وهو المرزنجوش واسمه عمرو بن محمد القرشي مولاهم، مات سنة تسع وتسعين ومائة، انفرد به مسلم. وعلق له البخاري كما ترى.\nوالصورة: الوجه، والمربد: الموضع الذي تحبس فيه الإبل وغيرها، وهو اسم الموضع الذي يجفف فيه التمر عند أهل المدينة وهو المسطح والجرين في لغة أهل نجد.\nوالوسم في الصورة مكروه عند العلماء كما قاله ابن بطال (^١) وعندنا أنه حرام.\n_________\n(^١) \"شرح ابن بطال\" ٥/ ٤٥٣.","vol":"26","page":552},{"text":"وفي أفراد مسلم من حديث جابر أنه - ﵇ - مر على حمار وقد وسم في وجهه فقال: \"لعن الله الذي وسمه\" (^١) وإنما كرهوه لشرف الوجه وحصول الشَّيْن فيه وتغيير خلق الله.\nوأما الوسم في غير الوجه للعلامة والمنفعة بذلك فلا بأس به إذا كان يسيرًا غير شائن، ألا ترى أنه يجوز في الضحايا وغيرها، والدليل على أنه لا يجوز الشائن من ذلك أنه - ﵇ - حكم أن من شان عبدًا ومثل به باستئصال أنف أو أذن أو جارحة عتق عليه، وليس يعتق إن جرحه أو شق أذنه، وقد وسم الشارع إبل الصدقة وهو حجة ما لا يشين منه، وقد سلف حيث يجوز الوسم من البهائم في باب وسم الإمام إبل الصدقة في كتاب الزكاة (^٢).\nفائدة:\nهذا الأخ هو عبد الله بن أبي طلحة كما فسر في موضع آخر منه، وقوله: (حسبته قال: في آذانها)، الظاهر أنه من قول شعبة إذ في الصحيح أيضًا، قال شعبة: وأكثر علمي أنه قال: في آذانها (^٣).\nوفي رواية لأحمد وابن ماجه: يسم غنمًا في آذانها (^٤).\n_________\n(^١) \"صحيح مسلم\" (٢١١٧) كتاب: اللباس والزينة، باب: النهي عن ضرب الحيوان في وجهه ووسمه فيه.\n(^٢) سلف برقم (١٥٠٢).\n(^٣) رواه مسلم (٢١١٩/ ١١٠) كتاب: اللباس والزينة، باب: جواز وسم الحيوان.\n(^٤) ابن ماجه (٣٥٦٥)، وأحمد ٣/ ١٦٩، وصححه الألباني في \"صحيح ابن ماجه\" (٢٨٦٨).","vol":"26","page":553},{"text":"<span data-type='title' id=toc-3385>٣٦ - باب إِذَا أَصَابَ قَوْمٌ غَنِيمَةً فَذَبَحَ بَعْضُهُمْ غَنَمًا أَوْ إِبِلًا بِغَيْرِ أَمْرِ أَصْحَابِهِمْ، لَمْ تُؤْكَلْ؛ لِحَدِيثِ رَافِعٍ عَنِ النَّبِيِّ - ﷺ </span>-.\nوَقَالَ طَاوُسٌ وَعِكْرِمَةُ في ذَبِيحَةِ السَّارِقِ: اطْرَحُوهُ.\n\n٥٥٤٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، حَدَّثَنَا سَعِيدُ بْنُ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ رَافِعِ بْنِ خَدِيجٍ قَالَ: قُلْتُ لِلنَّبِيِّ - ﷺ -: إِنَّنَا نَلْقَى الْعَدُوَّ غَدًا، وَلَيْسَ مَعَنَا مُدًى. فَقَالَ: «مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ فَكُلُوا، مَا لَمْ يَكُنْ سِنٌّ وَلَا ظُفُرٌ، وَسَأُحَدِّثُكُمْ عَنْ ذَلِكَ، أَمَّا السِّنُّ فَعَظْمٌ، وَأَمَّا الظُّفْرُ فَمُدى الْحَبَشَةِ». وَتَقَدَّمَ سَرَعَانُ النَّاسِ فَأَصَابُوا مِنَ الْغَنَائِمِ وَالنَّبِيُّ - ﷺ - فِي آخِرِ النَّاسِ، فَنَصَبُوا قُدُورًا، فَأَمَرَ بِهَا فَأُكْفِئَتْ، وَقَسَمَ بَيْنَهُمْ وَعَدَلَ بَعِيرًا بِعَشْرِ شِيَاهٍ، ثُمَّ نَدَّ بَعِيرٌ مِنْ أَوَائِلِ الْقَوْمِ، وَلَمْ يَكُنْ مَعَهُمْ خَيْلٌ، فَرَمَاهُ رَجُلٌ بِسَهْمٍ فَحَبَسَهُ اللهُ. فَقَالَ: «إِنَّ لِهَذِهِ الْبَهَائِمِ أَوَابِدَ كَأَوَابِدِ الْوَحْشِ، فَمَا فَعَلَ مِنْهَا هَذَا، فَافْعَلُوا مِثْلَ هَذَا». [انظر:\n\n٢٤٨٨ - مسلم: ١٩٦٨ - فتح ٩/ ٦٧٢]\nثم ساق حديث رافع بطوله، وفيه: (وَتَقَدَّمَ سَرَعَانُ النَّاسِ فَأَصَابُوا مِنَ الغَنَائِمِ) وسرعان الناس: أخفاؤهم وهم المستعجلون منهم، كذا رواه المتقنون وهو قول الكسائي وهو الوجه، وضبطه بعضهم بسكون الراء وله وجه، وضبطه الأصيلي وغيره: سُرعان والأول أوجه، لكن يكون جمع سريع كقفيز وقُفْزان.\nوحكى الخطابي عن بعضهم سُرعان قال: وهو: خطأ: وأما قولهم سرعان ما فعلت بالفتح والضم والكسر (^١).\n_________\n(^١) \"معالم السنن\" ١/ ٢٠٢.","vol":"26","page":554},{"text":"وقال ابن التين: ضبط بضم السين، والذي في \"الصحاح\": سَرَعان الناس -بالتحريك -أوائلهم؛ قال: وهنا يلزم الإعراب نونه من كل وجه (^١).\nقال: وقول طاوس وعكرمة لعله يريد على التنزه وإلا فإذا ضمنه صاحبها أو رضي أخذها فأكلها جائز، وقوله في الترجمة: (فذبح بعضهم إبلًا أو غنمًا بغير أمر أصحابهم) هم سرعان الناس الذين فعلوه دون اتفاق من أصحابهم، وقد سلف في الجهاد أيضًا (^٢)، وكذا معنى أمره بإكفاء القدور في الذبائح قريبًا.\nوأما ذبيحة السارق فقال ابن بطال: لا أعلم من تابع طاوسًا وعكرمة على كراهة أكلها غير إسحاق بن راهويه، وجماعة الفقهاء على إجازتها، وأظن أن البخاري أراد نصر قول طاوس وعكرمة لحديث رافع وجعل أمره بإكفاء القدور حجة لمن كره ذبيحة السارق، ورأى الذين ذبحوا الغنائم بغير أمر أصحابهم في معنى ذبيحة السارق حين ذبحوا ما ليس لهم؛ لأنهم إنما ذبحوا في بلاد الإسلام بذي الحليفة قرب المدينة، كذا وقع وفيه نظر، وقد خرجوا من أرض العدو فلم يكن لبعضهم أن يستأثر بشيء منها دون أصحابه وليس في ذلك حجة قاطعة؛ لأنه قد اختلف في معنى أمره بإكفائها، وقيل: إنها كانت نهبة ولا تقطع على وجه من ذلك، واختلف أيضًا في قطع من سرق من المغنم (^٣).\n_________\n(^١) \"الصحاح\" ٣/ ١٢٢٨ مادة (سرع).\n(^٢) سلف في الجهاد برقم (٣٠٧٥) باب: ما يكره من ذبح الإبل والغنم في المغانم.\n(^٣) \"شرح ابن بطال\" ٥/ ٤٥٤ - ٤٥٥.","vol":"26","page":555},{"text":"<span data-type='title' id=toc-3386>٣٧ - باب إِذَا نَدَّ بَعِيرٌ لِقَوْمٍ فَرَمَاهُ بَعْضُهُمْ بِسَهْمٍ فَقَتَلَهُ فَأَرَادَ إِصْلَاحَهُمْ فَهْوَ جَائِزٌ</span>\nلِخَبَرِ رَافِعِ عَنِ النَّبِيِّ - ﷺ -.\n\n٥٥٤٤ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا عُمَرُ بْنُ عُبَيْدٍ الطَّنَافِسِيُّ، عَنْ سَعِيدِ بْنِ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ جَدِّهِ رَافِعِ بْنِ خَدِيجٍ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ فَنَدَّ بَعِيرٌ مِنَ الإِبِلِ -قَالَ:- فَرَمَاهُ رَجُلٌ بِسَهْمٍ فَحَبَسَهُ، قَالَ: ثُمَّ قَالَ: «إِنَّ لَهَا أَوَابِدَ كَأَوَابِدِ الْوَحْشِ، فَمَا غَلَبَكُمْ مِنْهَا فَاصْنَعُوا بِهِ هَكَذَا». قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّا نَكُونُ فِي الْمَغَازِي وَالأَسْفَارِ، فَنُرِيدُ أَنْ نَذْبَحَ فَلَا تَكُونُ مُدًى. قَالَ: «أَرِنْ، مَا نَهَرَ -أَوْ أَنْهَرَ- الدَّمَ وَذُكِرَ اسْمُ اللهِ فَكُلْ، غَيْرَ السِّنِّ وَالظُّفُرِ، فَإِنَّ السِّنَّ عَظْمٌ، وَالظُّفُرَ مُدَى الْحَبَشَةِ». [انظر: ٣٤٨٨ - مسلم: ١٩٦٨ - فتح ٩/ ٦٧٣]\nثم ساقه أيضًا.\nومعنى أراد إصلاحهم كما قاله المهلب، يعني: إذا علم مرادهم فأراد حبسه على أربابه ولم يرد إفساده عليهم، فلذلك لم يضمن البعير وحل أكله؛ لأن هذا الحبس الذي حبسه بالسهم قد يكون فيه هلاكه من غير ذبح ولا نحر مشروع، وقد سلف اختلاف العلماء في ذلك قريبًا، وأما من قتل بعيرًا لقوم بغير إذنهم فعليه ضمانه إلا أن يقيم بينة بأنه صال عليه.\nوقال ابن التين: تأول البخاري مثل ما تقدم عن أبي حنيفة وليس في الخبر دليل بين، وقوله: (\"أرن ما نهر -أو أنهر- الدم\") قال ابن التين: صحيحه \"أنهر\"، وكذلك في أكثر الروايات رباعي، وإنما يقال: نهر إذا جرى وأنهرته أنا.","vol":"26","page":556},{"text":"وقال عياض: \"ما أنهر الدم\" أي: ما أساله وصبه بمرة كصب النهر (^١)، كذا الرواية فيه في الأمهات، ووقع الأصيلي في كتاب الصيد \"ما نهر الدم\" وليس بشيء، والصواب \"أنهر\" كما في سائر المواضع.\n_________\n(^١) \"إكمال المعلم بفوائد مسلم\" ٦/ ٤١٦.","vol":"26","page":557},{"text":"<span data-type='title' id=toc-3387>٣٨ - باب أَكْلِ الْمُضْطَرِّ</span>\nلقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ إلى قوله: ﴿فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ﴾ [البقرة: ١٧٢ - ١٧٣]، وقال: ﴿فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لإِثْمٍ﴾ [المائدة: ٣]. وقوله: ﴿فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللهِ عَلَيْهِ﴾ إلى قوله: ﴿إِلاَّ مَا اضْطُرِرْتُمْ إِلَيْهِ﴾ إلى قوله: ﴿بِالْمُعْتَدِينَ﴾ [الأنعام: ١١٨ - ١١٩] ﴿قُلْ لَا أَجِدُ فِيمَا أُوحِيَ إِلَيَّ مُحَرَّمًا على طَاعِمٍ يَطْعَمُهُ إِلاَّ أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا﴾ قال ابن عباس مهراقًا ﴿أَوْ لَحْمَ خِنْزِيرٍ﴾، إلى قوله: ﴿فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ﴾ [الأنعام: ١٤٥] وقال: ﴿وَكُلُوا مِمَّا رَزَقَكُمُ اللهُ﴾ (^١) الآية [المائدة: ٨٨]. [فتح ٩/ ٦٧٣].\nالشرح:\nأصل البغي: قصد الفساد، وأصل العدوان: الظلم، واختلف المفسرون فيها فقيل: معنى ﴿غَيْرَ بَاغٍ﴾ أي: في أكلها ولا متعد فيه من غير ضرورة، وعبارة ابن عباس: ﴿غَيْرَ بَاغٍ﴾ في الميتة ﴿وَلَا عَادٍ﴾ في الأكل. وقال الحسن: ﴿غَيْرَ بَاغٍ﴾ فيها ولا متعد بأكلها وهو غني عنها، وقيل: ﴿غَيْرَ بَاغٍ﴾ غير مستحل لها ﴿وَلَا عَادٍ﴾ متزود منها، وقيل: ﴿غَيْرَ بَاغٍ﴾ في أكله شهوة بأكلها متلذذًا، ﴿وَلَا عَادٍ﴾ يأكل حتى يشبع ولكن يأكل ليمسك رمقه، وقيل ﴿عَادٍ﴾ معناه: عائد، فهو من المقلوب كشاكي السلاح أصله شائك، وهارٍ: أصله هائر، ولاتٍ أصله لائت ﴿غَيْرَ بَاغٍ﴾ على الأئمة ﴿وَلَا عَادٍ﴾\n_________\n(^١) في الأصل: (كلوا مما رزقناكم). والمثبت موافق للتلاوة، وهو في اليونينية.","vol":"26","page":558},{"text":"قاطع سبيل المسلمين في طريقهم، فإن خرج على الأئمة أو قطع الطريق فلا رخصة له في الأكل، وقيل: يأكل مع العصيان في سفره فلا يعصي بقتل نفسه (^١)، وإليه ذهب أبو حنيفة وقيل: هو قادر على التوبة فلا يأكل حتى يتوب فيقال له تب كل.\nوالمخمصة: ضمور البطن من الجوع، وقال قتادة: ﴿غَيْرَ مُتَجَانِفٍ﴾ [المائدة: ٣] غير معتقد (^٢)، والمعروف أن الجنف الميل، ومعنى الإثم هنا: أن يأكل منها فوق الشبع، واختلف في الشبع وسد الرمق والتزود.\nوقال مالك: أحسن ما سمعت في المضطر أنه يشبع ويتزود فإذا وجد غنى عنها طرحها وهو قول ابن شهاب وربيعة، وقال أبو حنيفة والشافعي في أحد قوليه: لا تأكل منها إلا مقدار ما يمسك الرمق والنفس، والحجة له أن الإباحة إذا خاف الموت على نفسه فإذا أكل منها ما يزيل الخوف فقد زالت الضرورة وارتفعت الإباحة فلا يحل أكلها، وحجة مالك أن المضطر قد أباح الله له الميتة فقال: ﴿غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ﴾ [البقرة: ١٧٣] أي: إذا أكل منها ولم يفرق بين القليل والكثير فإذا حلت له الميتة أكل منها ما شاء (^٣).\nوحكى الداودي قولًا أنه يأكل منها ثلاث لقم، وقيل: إن تغد لم يتعش، وإن تعش لم يتغد.\nفإن احتج الكوفيون والشافعي بتفسير ابن عباس امتنع الشبع والتزود، قيل: قد فسر مجاهد وغيره بما سلف، وإنما معنى قول ابن\n_________\n(^١) انظر: \"تفسير الطبري\" ٢/ ٩٢ - ٣٩.\n(^٢) رواه عبد الرزاق في \"تفسيره\" ١/ ١٧٩ (٦٧٩)، والطبري ٤/ ٤٢٥ (١١١٢٤)، (١١١٢٥) بلفظ: (غير متعمد)، (غير متعرض لإثم).\n(^٣) انظر \"المنتقى\" ٣/ ١٣٨، \"الأم\" ١/ ٢٢٥، \"الأشباه والنظائر\" ١/ ١٠٧.","vol":"26","page":559},{"text":"عباس: أن الباغي والمتعدي لا يأكلها وهو غني عنها غير مضطر إليها، فإذا اضطر إليها لم يكن متعديًا في شبعه؛ لأنه لا يقدر على سفره وتصرفه إلا بشبع نفسه والتزود أولى في حفظ النفس وحياطتها؛ لأنه لا يأمن أن لا يجد ما يمسك رمقه من الطعام، ولا ميتة ولعله أن يطول سفره فتهلك نفسه، والله قد حرم على الإنسان أن يتعرض لإهلاك نفسه، وسيأتي اختلاف العلماء في شرب الخمر والبول عند الضرورة في كتاب الأشربة قريبًا.\nقال مسروق: بلغني أنه من اضطر إلى الميتة فلم يأكلها حتى مات دخل النار (^١).\nفائدة:\nقوله: (مهراقًا) إن قرأته بفتح الهاء فهو من أراق يريق وزيدت الهاء على ما تقدم ويكون تقديره مهفعلا، وإن قرأته بإسكانها فقد سلف أن الجوهري قال: لا يمكن النطق بتقديره؛ لأن الهاء والفاء ساكنان (^٢) يريد إنك إنما تقدر على الأصل (قبل) (^٣) دخول الهاء والأصل: هريق على وزن مكرم فإذا دخلت هاء ساكنة على مفعل فلا يصح أن تنطق به لاجتماع ساكنين.\nآخر الصيد والذبائح ولله الحمد\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ١٠/ ٤١٣ (١٩٥٣٦)، ومن طريقه البيهقي في \"السنن\" ٩/ ٣٥٧ - ٣٥٨.\n(^٢) \"الصحاح\" ٤/ ١٥٧٠ مادة [هرق].\n(^٣) في الأصل: قد. والمثبت من (غ).","vol":"26","page":560},{"text":"٧٣\nكتاب الأضاحي","vol":"26","page":561},{"text":"<span data-type='title' id=toc-3388>٧٣ - كتاب الأضاحي</span>\nالأضاحي: جمع أضحية، وفي الأضحية لغات ضم الهمزة وكسرها وضَحِيَّة، وجمعها: أضاحي وأضحاة، وجمعها أضحى، وبه سمي يوم الأضحى (^١)، وجزم صاحب \"المطالع\" بتشديد الياء فيها، وذكر اللحياني في \"نوادره\": ضِحية بكسر الضاد وجمعها: ضحايا كجمع ضحية بفتحها. زاد ابن التياني: وإضحا بكسر الهمزة، وقال صاحب \"الدلائل\": أُضحية بضم الهمزة وتخفيف الياء، وفي \"نوادر ابن الأعرابي\": كل ذلك للشاة التي تذبح ضحوة.\n_________\n(^١) انظر \"الصحاح\" ٦/ ٢٤٠٧.","vol":"26","page":563},{"text":"<span data-type='title' id=toc-3389>١ - باب سُنَّةِ الأُضْحِيَّةِ</span>\nوَقَالَ ابن عُمَرَ - ﵄ -: هِيَ سُنَّةٌ وَمَعْرُوفٌ.\n\n٥٥٤٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ زُبَيْدٍ الإِيَامِيِّ، عَنِ الشَّعْبِيِّ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ أَوَّلَ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هَذَا أَنْ نُصَلِّىَ ثُمَّ نَرْجِعَ فَنَنْحَرَ، مَنْ فَعَلَهُ فَقَدْ أَصَابَ سُنَّتَنَا، وَمَنْ ذَبَحَ قَبْلُ فَإِنَّمَا هُوَ لَحْمٌ قَدَّمَهُ لأَهْلِهِ، لَيْسَ مِنَ النُّسُكِ فِي شَيْءٍ». فَقَامَ أَبُو بُرْدَةَ بْنُ نِيَارٍ -وَقَدْ ذَبَحَ- فَقَالَ: إِنَّ عِنْدِي جَذَعَةً. فَقَالَ: «اذْبَحْهَا وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ». قَالَ مُطَرِّفٌ، عَنْ عَامِرٍ، عَنِ الْبَرَاءِ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ ذَبَحَ بَعْدَ الصَّلَاةِ تَمَّ نُسُكُهُ وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ». [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ١٠/ ٣]\n\n٥٥٤٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَإِنَّمَا ذَبَحَ لِنَفْسِهِ، وَمَنْ ذَبَحَ بَعْدَ الصَّلَاةِ فَقَدْ تَمَّ نُسُكُهُ وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ». [انظر: ٩٥٤ - مسلم: ١٩٦٢ - فتح ١٠/ ٣]\nوقال ابن عمر - ﵄ -: هي سنة ومعروف.\nثم ساق حديث البراء السالف في العيد وفيه: \"وَمَنْ ذَبَحَ قَبْلُ فَإِنَّمَا هُوَ لَحْمٌ قَدَّمَهُ لأَهْلِهِ، لَيْسَ مِنَ النُّسُكِ فِي شَيء\".\nقال مطرف، عن عامر، عن البراء: قال النبي - ﷺ - \"مَنْ ذَبَحَ بَعْدَ الصَّلَاةِ تَمَّ نُسُكُهُ وَأَصَابَ سُنَّةَ المُسْلِمِينَ\".\nوحديث أنس قال: قال النبي - ﷺ -: \"مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَإِنَّمَا ذَبَحَ لِنَفْسِهِ، وَمَن يذَبَحُ بَعْدَ الصَّلَاةِ فَقَدْ تَمَّ نُسُكُهُ وَأَصَابَ سُنَّةَ المُسْلِمِينَ\".","vol":"26","page":564},{"text":"الشرح:\nأثر ابن عمر أسنده ابن حزم (^١). لا شك أن الأضحية من الأمور المهمة المطلوبة.\nواختلف أهل العلم في وجوبها على قولين:\nأحدها: أنها لا تجب بل هي سنة يثاب فاعلها ومن تركها لا إثم عليه، وهو قول ابن المسيب وعطاء بن أبي رباح وعلقمة (^٢) والأسود والشافعي (^٣) وأحمد وأبي يوسف وأبي ثور.\nقال ابن التين: وهو المعروف من مذهب مالك، وذكر عنه أبو حامد: الوجوب، قال ابن المنذر: وروينا أخبارًا عن الأوائل تدل على أن ذلك ليس بفرض، روينا ذلك عن أبي بكر وعمر وأبي مسعود البدري (^٤) وسعد وبلال.\nوقال الليث وربيعة: لا نرى أن يترك الموسر المالك لأمر الضحيةِ الضحيةَ (^٥).\nوقال مالك: لا يتركها فإن تركها بئس ما صنع إلا أن يكون له عذر.\nوذكر ابن حبيب وغيره أنه قال: هي سنة لا رخصة لأحد في تركها، وعنه إن وجد الفقير من يسلفه ثمنها فليستسلف.\n_________\n(^١) \"المحلى\" ٧/ ٣٥٨، وقال ابن حجر في \"الفتح\" ٣/ ١٠: وصله حماد بن سلمة في \"مصنفه\" بسند جيد.\n(^٢) رواها عبد الرزاق في \"المصنف\" ٤/ ٣٨٠ - ٣٨٣ (٨١٣٥)، (٨١٣٤)، (٨١٤٧) على الترتيب.\n(^٣) \"الأم\" ٢/ ١٨٧.\n(^٤) رواه عبد الرزاق ٤/ ٣٨٣ (٨١٤٩).\n(^٥) انظر \"التمهيد\" ٢٣/ ١٩٢.","vol":"26","page":565},{"text":"وفي \"المدونة\": من اشترى أضحية ثم حبسها حتى ذهب أيام الذبح أنه آثم إذ لم يضح بها، وقال الثوري: لا بأس حية بتركها.\nوقد روي عن الصحابة ما يدل أنها ليست بواجبة.\nذكر عبد الرزاق، عن الثوري، عن إسماعيل، عن الشعبي، عن أبي سريحة قال: رأيت أبا بكر وعمر وما يضحيان (^١).\nوعن ابن عمر: من شاء ضحى ومن شاء لم يضح (^٢).\nوقد ذكر البخاري فيما مضى أنها سنة ومعروف.\nوروى الثوري، عن أبي معشر مولى لابن عباس قال: أرسلني ابن عباس أشتري له لحمًا بدرهم وقال: قل هذِه أضحية ابن عباس. وقال النخعي: قال علقمة لأن لا أضحي أحب إليَّ من أن أراه حتمًا عليَّ (^٣).\nوالقول الثاني: أنها واجبة وهو قول أبي حنيفة ومحمد، وعن النخعي أنها واجبة على أهل الأمصار ما خلا الحاج، وقال محمد: هي واجبة على كل مقيم في الأمصار إذا كان موسرًا، قال أبو بكر: لا تجب فرضًا؛ لأن الله لم يوجبها ولا الرسول ولا أجمع أهل العلم على (وجوبها) (^٤).\nوالدليل على هذا قوله - ﷺ -: \"من رأى منكم هلال ذي الحجة وأراد أن يضحي فلا يأخذ من شعره\" الحديث (^٥)، فلو كان واجبًا لم يجعل ذلك إلى إرادة المضحي. أي: الذي يراه أبو حنيفة وأصحابه أنها تجب على\n_________\n(^١) \"مصنف عبد الرزاق\" ٤/ ٣٨١ (٨١٣٩).\n(^٢) \"مصنف عبد الرزاق\" ٤/ ٣٨١.\n(^٣) عبد الرزاق ٤/ ٣٨٢ - ٣٨٣ (٨١٤٦)، (٨١٤٧).\n(^٤) في الأصل: (وجوبه) ولعل المثبت هو الصواب.\n(^٥) رواه مسلم (١٩٧٧) في الأضاحي، باب نهي من دخل عليه عشر .. عن أم سلمة.","vol":"26","page":566},{"text":"الحر المقيم المسلم الموسر، وذهب أبو يوسف إلى عدم وجوبها وقال هو ومحمد: هي سنة غير مرخص فيها لمن وجد السبيل إليها.\nقال الطحاوي: وبه نأخذ، وليس في الآثار ما يدلس على أن وجوبها وجوب فرض، ولكن يدل على تأكيدها وأن الإباحة في تركها، وعبارة ابن حزم عن أبي حنيفة أنها فرض وعلى المرء أن يضحي عن زوجته.\nقال ابن حزم: وممن روينا عنه إيجابها مجاهد ومكحول، وعن الشعبي: لم يكونوا يرخصون في تركها إلا لحاج أو مسافر وروي عن أبي هريرة: ولا يصح (^١).\nاحتج من لم يوجب بحديث الباب \"أول ما نبدأ .. \" إلى أن قال: \"فَقَدْ أَصَابَ سُنَّتَنَا\" وما كان سنة فليس بواجب اللهم إلا أن يراد بالسنة الطريقة فيدخل الواجب كما في لفظ الدين.\nواحتج من أوجب (^٢) بحديث الباب أيضًا: \"وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ\".\nقال الطحاوي: فإن قيل كان أوجبها فأتلفها فلذلك أوجب عليه إعادتها، قيل له: لو أراد هذا ليعرف قيمة المتلف ليأمره بمثلها فلما لم يتعرف ذلك دل أنه لم يقصد إلى ما ذكرت.\nوقال مرة: قوله: (\"لَنْ تَجْزِيَ (جذعة) (^٣) عَنْ أَحَدٍ بَعْدَكَ\") ولا يكون الإجزاء إلا عن واجب، وهي حجة صحيحة إذ لو كانت إنما وجبت عليه بإيجابه إياها على نفسه واستهلاكه بما يذبحه إياها قبل أوان ذبحها.\n_________\n(^١) \"المحلى\" ٧/ ٣٥٨.\n(^٢) في الأصل: (من لم يوجب) وفي الهامش: لعل الصواب ..: من أوجب.\n(^٣) من (غ).","vol":"26","page":567},{"text":"قلت: الاستدلال به عجب، فإنه لما أوقع أضحيته على غير الوجه المشروع بين له الوجه المشروع بقوله: اذبح مكانها أخرى إن أردت السنة، ولن تجزي عن أحد بعدك في القيام بالسنة، يوضحه أنك تقول في السنة إذا وقعت بشرطها أجزأت عنك وإذا أفسدتها لم تجز عنك.\nوأما ابن حزم فقال: احتج أبو حنيفة بأشياء منها: خبر مخنف بن سليم أنه - ﷺ - قال بعرفة: \"إن على أهل كل بيت في كل عام أضحية وعتيرة\" (^١).\nومنها حديث يحيى بن زرارة بن كُرَيم بن الحارث، حدثني أبي، عن جده أنه سمع رسول الله - ﷺ - في حجة الوداع: \"في الغنم أضحيتها\" (^٢).\nومنها حديث أم بلال الأسلمية رفعته: \"ضحوا بالجذع من الضأن\" (^٣).\nومنها حديث ابن عباس مرفوعًا: \"أمرت بالأضحى ولم تكتب\" (^٤).\n_________\n(^١) رواه أبو داود (٢٧٨٨)، والترمذي (١٥١٨) وقال: هذا حديث حسن غريب، والنسائي ٧/ ١٦٧ - ١٦٨، وابن ماجه (٣١٢٥)، وأحمد ٥/ ٧٦. وحسنه الألباني في \"صحيح أبي داود\" (٢٤٨٧).\n(^٢) رواه النسائي ٧/ ١٦٨ - ١٦٩ والطبراني ٣/ ٢٦١ (٣٣٥٠) (٣٣٥١)، والحاكم ٤/ ٢٣٣، والبيهقي ٩/ ٣١٢. وصحح إسناده الحاكم.\n(^٣) رواه أحمد ٦/ ٣٦٨، والطبراني ٢٥/ ١٦٤ (٣٩٧)، والبيهقي ٩/ ٢٧١.\nورواه ابن ماجه (٣١٣٩)، وأحمد ٦/ ٣٦٨ عن أم بلال، عن أبيها، مرفوعًا. وقال ابن حزم في \"المحلى\" ٧/ ٣٦٥: وأما حديث أم بلال فهو عن أم محمد بن أبي يحيى، ولا يدرى من هي، عن أم بلال، وهي مجهولة، ولا ندري لها صحبة أم لا أ. هـ وضعفه الألباني في \"الضعيفة\" (٦٥).\nقلت: ويأتي قريبا تعقب المصنف لابن حزم.\n(^٤) رواه أحمد ١/ ٣١٧، وضعفه الألباني في \"الضعيفة\" (٢٩٣٧).","vol":"26","page":568},{"text":"ومنها حديث معاذ: كان رسول الله - ﷺ - يأمر أن يضحى ويأمر أن يطعم منها الجار والسائل. ومنها حديث الربيع عن الحسن أنه - ﷺ - أمر بالأضحى.\nومنها حديث أبي هريرة - ﵁ - مرفوعًا: \"من وجد سعة فليضح\" (^١).\nومنها حديثه أيضًا مرفوعًا: \"من وجد سعة فلم يضح فلا يقرب مصلانا\" (^٢).\nقال ابن حزم: وكل هذا ليس بشيء. أما حديث مخنف فقد تقدم تضعيفه، وأما حديث الحارث فهو عن يحيى بن زرارة، عن أبيه وكلاهما مجهول لا يدرى.\nقلت: يحيى روى عنه جماعة منهم: ابن المبارك، وذكره ابن حبان في \"ثقاته\" (^٣) وأبوه روى عنه أيضًا عتبة بن عبد الملك، وذكره ابن حبان في \"ثقاته\" وقال: من زعم أن له صحبة فقد وهم (^٤)، وأما ابن الجوزي فقال: له رؤية، وكذا قال أبو نعيم (^٥)، وذكره ابن منده فيهم (^٦).\n_________\n(^١) رواه ابن عدي في \"الكامل\" ٧/ ٤٨٢ - ٤٨٣.\n(^٢) رواه ابن ماجه (٣١٢٣)، وأحمد ٢/ ٣٢١، والدارقطني ٤/ ٢٨٥، والحاكم ٢/ ٣٨٩، ٤/ ٢٣٢، والبيهقي ٩/ ٢٦٠ من حديث أبي هريرة مرفوعًا ورواه الحاكم ٤/ ٢٣٢ والبيهقي ٩/ ٢٦٠ عن أبي هريرة موقوفًا.\nوقال الحاكم: هذا الحديث صحيح الإسناد، وقال ابن حجر في \"الفتح\" ١٠/ ٣: رجاله ثقات، لكن اختلف في رفعه ووقفه، والوقف أشبه بالصواب، قاله الطحاوي وغيره. وصححه الألباني في \"صحيح سنن ابن ماجه\" (٢٥٣٢).\n(^٣) \"الثقات\" ٧/ ٦٠٢.\n(^٤) \"الثقات\" ٤/ ٢٦٧ - ٢٦٨.\n(^٥) \"معرفة الصحابة\" لأبي نعيم ٣/ ١٢٣٢ (١٠٨٤).\n(^٦) قال ابن الأثير في \"أسد الغابة\" ٢/ ٢٥٦: لم يفرد ابن منده زرارة بن كريم بترجمة فيما رأينا من نسخ كتابه. اهـ\nقلت: لعله ذكره مضمنًا في ترجمة أخرى.","vol":"26","page":569},{"text":"وأما حديث أم بلال ففيه أم محمد وابن أنعم وكلاهما في غاية السقوط.\nقلت: ابن أنعم ثقة وثقه القطان وغيره.\nوأما حديث أبي هريرة فكلا طريقيه برواية عبد الله بن عياش، وليس معروفًا بالثقة.\nقلت: هو من رجال مسلم، وقال أبو حاتم: صدوق (^١)، فسقط كل ما موهوا به في ذلك (^٢).\nقال الطحاوي في كتاب الصيد: نظرنا، هل خولف زيد بن حباب في هذا الحديث، فعند وقوفنا على أن أحدًا لم يرفعه ممن روى عن عبد الله بن عياش غير ابن الحباب، فوجدنا عبيد الله بن أبي جعفر لم يتجاوز به أبا هريرة وهو في الجلالة والضبط فوق ابن عياش (^٣).\nقلت: لكن الدارقطني أخرجه من حديث أحمد بن أخي بن وهب وفيه مقال عن عمه، ثنا ابن عياش، عن عيسى بن عبد الرحمن بن فروة الأنصاري، عن الزهري [عن سعيد بن المسيب] (^٤) عن أبي هريرة (^٥)، ومن حديث ابن علاثة، عن عبيد الله بن أبي [جعفر] (^٦)، عن الأعرج، عن أبي هريرة مرفوعًا (^٧).\n_________\n(^١) قال أبو حاتم في \"الجرح والتعديل\" ٥/ ١٢٦: ليس بالمتين، صدوق، يكتب حديثه، وهو قريب من ابن لهيعة.\n(^٢) \"المحلى\" ٧/ ٣٥٦ - ٣٥٧ بتصرف.\n(^٣) انظر \"مختصر اختلاف العلماء\" ٣/ ٢٢٠ - ٢٢١.\n(^٤) ليست في الأصول، والمثبت من \"سنن الدارقطني\".\n(^٥) \"سنن الدارقطنى\" ٤/ ٢٧٦ - ٢٧٧.\n(^٦) في \"الأصول\": حنيفة، والمثبت من \"سنن الدارقطني\".\n(^٧) \"سنن الدارقطنى\" ٤/ ٢٨٥.","vol":"26","page":570},{"text":"وروى أبو الشيخ الأصبهاني في كتاب \"الضحايا\" من حديث سلمة بن جنادة عن سنان بن سلمة أنه - ﷺ - قال: \"الله أحق بالقضاء والوفاء اشترها جذعة سمينة فضح بها\"، وفي لفظ: \"فانسك بها\".\nومن حديث أبي الحسناء، عن الحكم، عن حنش، عن علي قال: أمرني رسول الله - ﷺ - أن أضحي بكبشين (^١).\nومن حديث محمد بن راشد، عن سليمان بن موسى، عن عطاء بن أبي رباح، عن عائشة - ﵂ - أنها قالت: يأيها الناس ضحوا وطيبوا بها نفسًا (^٢).\nومن حديث الحجاج بن أرطاة، عن نافع، عن ابن عمر - ﵄ - أنه - ﷺ - أقام عشر سنين لا يترك الأضحى. وفي لفظٍ: بالجزور أحيانًا وبالكبش إذا لم يجد جزورًا (^٣).\nوللدارقطني بسند ضعيف عن عائشة - ﵂ - قالت: يا رسول أستدين وأضحي؟ قال: \"نعم فإنه دين مقضي\" (^٤) ولابن ماجه بسند ضعيف عن محمد بن سيرين قال: سألت ابن عمر عن الضحايا\n_________\n(^١) رواه أبو داود (٢٧٩٠)، والترمذي (١٤٩٥)، وأحمد ١/ ١٠٧، وعبد الله بن أحمد في زياداته على \"المسند\" ١/ ١٤٩، وأبو يعلى في \"المسند\" ١/ ٣٥٥ (٤٥٩)، والحاكم ٤/ ٢٢٩ - ٢٣٠ كلهم من طريق شريك، عن أبي الحسناء، به وقال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث شريك ا. هـ وصحح إسناده الحاكم. وقال المنذري في \"مختصره\" ٤/ ٩٥: حنش تكلم فيه غير واحد … وشريك هو ابن عبد الله القاضي، وفيه مقال أ. هـ وضعف إسناده الألباني في \"ضعيف أبي داود\" (٤٨٣).\n(^٢) رواه ابن عبد البر في \"التمهيد\" ٢٣/ ١٩٣ من طريق نصر بن حماد، عن محمد بن راشد، به.\n(^٣) رواه البيهقي ٩/ ٢٧٢ من طريق عبد الله بن نافع، عن أبيه، عن ابن عمر.\n(^٤) \"سنن الدارقطني\" ٤/ ٢٨٣، وقال: هذا إسناد ضعيف.","vol":"26","page":571},{"text":"أواجبة قال: ضحى رسول الله - ﷺ - والمسلمون من بعده وجرت السنة (^١).\nوأخرجه الترمذي من حديث جبلة بن سحيم (سألت) (^٢) ابن عمر عن الأضحية أواجبة هي؟ فقال: ضحى رسول الله - ﷺ - وضحى المسلمون، أعاد عليه السؤال فقال: أتعقل؟ ضحى رسول الله - ﷺ - والمسلمون. قال الترمذي: حديث حسن صحيح.\nولابن ماجه بإسناد جيد عن أبي زيد أنه - ﷺ - مر بدار من دور الأنصار فوجد ريح قتار (^٣) فقال: \"من هذا الذي ذبح\" فخرج رجل فقال: أنا يا رسول الله قال: فأمره أن يعيد، فقال: لا والله ما عندي إلا جذع أو حمل قال: \"اذبح ولن تجزي عن أحد بعدك\" (^٤).\nولمالك في \"الموطأ\" بإسناد صحيح متصل أن عويمر بن أشقر ذبح أضحيته قبل أن يغدو يوم الأضحى، وأنه ذكر ذلك لرسول الله - ﷺ - فأمره أن يعيد ضحية أخرى (^٥).\nولابن وهب في \"مسنده\"، حدثنا يحيى بن عبد الله العامري، عن أبي عبد الرحمن الجبلي أن عبد الله بن عمرو بن العاصي أخبره أن رجلًا جاء رسول الله - ﷺ - فقال: إن أبي ذبح قبل أن نصلي، فقال - ﷺ -: \"بل لا نسك صلِّ ثم اذبح\" قال: وأنا ابن لهيعة، عن أبي الزبير، عن جابر: صلى بنا رسول الله - ﷺ - يوم النحر فتقدم رجال فنحروا وظنوا أن رسول الله - ﷺ - قد نحر فأمر ﵇ من كان قد نحر أن يعيد نحرًا آخر ولا ينحره حتى ينحر رسول الله - ﷺ -.\n_________\n(^١) ابن ماجه (٣١٢٤).\n(^٢) كذا بالأصل، وفي الترمذي (١٥٠٦): أن رجلًا سأل.\n(^٣) يعني ريح الشواء. \"الصحاح\" ٢/ ٧٨٦.\n(^٤) ابن ماجه (٣١٥٤).\n(^٥) \"الموطأ\" ص ٢٩٩ (٥).","vol":"26","page":572},{"text":"وفي مسلم عن جندب بن عبد الله نحوه (^١)، وفي القرآن سماها: نسكًا قال الله تعالى: ﴿إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (١٦٢) لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ﴾ [الأنعام: ١٦٢، ١٦٣] قالوا: فاقتضى الأمر الوجوب.\nوفي الدارقطني: أنه - ﷺ - كان يقول عند التضحية: ﴿إِنَّ صَلَاتِي وَنُسُكِي﴾ الآية (^٢).\nوكذا حكي عن علي، وقال أيضًا: \"إن أول نسكنا في يومنا هذا\" (^٣) فدل على أن النسك أريد به الأضحية وأخبر أنه مأمور بذلك والأمر يقتضي الوجوب.\nوقال تعالى: ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ﴾ [الكوثر: ٢] قالوا: أراد بالصلاة: صلاة العيد، وبالنحر: الأضحية، وإذا أوجب عليه فهو واجب علينا، قال تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] وتأويله على نحر البدن أولى من تأويله بوضع اليمين على الشمال تحت النحر.\nفصل:\nواستدل من قال بعدم الوجوب مع ما سبق بحديث ابن عباس ﵄ رفعه: \"كتب عليَّ النحر ولم يكتب عليكم، وأمرت بصلاة الضحى ولم تؤمروا بها\" أخرجه أبو يعلى الموصلي عن إسماعيل بن\n_________\n(^١) مسلم (١٩٦٠) كتاب: الأضاحي، باب: وقتها، وقد سبق برقم (٩٨٥) كتاب: العيدين، باب: كلام الإمام والناس في خطبة العيد.\n(^٢) لم أجده، وإنما روى الدارقطني ١/ ٢٩٦ - ٢٩٨ من حديث علي وجابر أن رسول الله - ﷺ - كان يقول: \"إن صلاتي ونسكي .. \" الآية عند افتتاح الصلاة.\n(^٣) سبق برقم (٩٧٦) كتاب: العيدين، باب: استقبال الإمام الناس في خطبة العيد.","vol":"26","page":573},{"text":"موسى، حدثنا شريك، عن سماك، عن عكرمة، عنه به (^١).\nوأخرجه أبو الشيخ من حديث [أبي جناب] (^٢)، عن عكرمة عنه مرفوعًا: \"ثلاث هن عليَّ فرائض وهن لكم تطوع: النحر والوتر وركعتا الضحى\" (^٣).\nوأخرجه الدارقطني من حديث جابر، عن عكرمة عنه مرفوعًا: \"أمرت بالنحر وليس بواجب\" (^٤).\nوأخرجه أبو الشيخ أيضًا من حديث الحسن بن شبيب، ثنا أبو يوسف، عن عبد الله بن محرز، عن قتادة، عن أنس قال: قال رسول الله - ﷺ -: \"أمرت بالوتر والأضحى ولم يفرضا عليَّ\".\nقلت: وكلها معلولة، ؤمن حديث شريك عن جابر، عن نافع، عن ابن عمر - ﵄ - قال: لم يكتب علينا الأضحى من شاء ضحى، ومن حديث عيسى (بن هلال) (^٥)، عن عبد الله بن عمرو مرفوعًا: \"إن الله تعالى أمرني بيوم الأضحى عيدًا للمسلمين\" فقال رجل: يا رسول الله أرأيت إن لم أجد إلا ذبيحة أهلي أما أضحي بها؟ قال: \"لا ولكن\n_________\n(^١) رواه البيهقي ٩/ ٢٦٤، من طريق أبي يعلى، به. ورواه أحمد ١/ ٣١٧، والطبراني ١١/ ٣٠١ (١١٨٠٢)، والدارقطني ٤/ ٢٨٢. كلهم من طريق جابر الجعفي، عن عكرمة، عن ابن عباس مرفوعًا. وانظر: \"مجمع الزوائد\" ٨/ ٢٦٤.\n(^٢) في الأصل: (ابن حبان) والمثبت من مصادر التخريج.\n(^٣) رواه أحمد ١/ ٢٣١، والدارقطني ٢/ ٢١، والحاكم ١/ ٣٠٠، والبيهقي ٢/ ٤٦٩، ٩/ ٢٦٤، كلهم من طريق أبي جناب، عن عكرمة به.\nوقال البيهقي: أبو جناب الكلبي اسمه يحيى بن أبي حية، ضعيف، وكان يزيد بن هارون يصدقه، ويرميه بالتدليس. اهـ. وقال الهيثمي في \"المجمع\" ٨/ ٢٦٤: أبو جناب الكلبي مدلس، وبقية رجاله عند أحمد رجال الصحيح.\n(^٤) الدراقطني ٤/ ٢٨٢.\n(^٥) من (غ).","vol":"26","page":574},{"text":"تأخذ من شعرك وتقلم أظفارك وتقص شاربك وتحلق عانتك فذاك تمام أضحيتك عند الله\" (^١).\nوعن أبي مسعود البدري قال: لقد هممت أن أدع الأضحية وإني لمن أيسركم مخافة أن تحدثني نفسي بخلاف السنة (^٢).\nوعن أبي سريحة حذيفة بن أسيد قال: حملني أهلي على الجفاء بعد ما علمت من السنة، كان أهل البيت يضحون بالشاة والشاتين، والآن يبخلنا جيراننا (^٣).\nوفي رواية لابن حزم: ولقد رأيت أبا بكر وعمر وما يضحيان كراهة أن يقتدى بهما.\nقال ابن حزم: وروينا من طريق سعيد بن منصور، ثنا أبو الأحوص، أنا عمران بن مسلم الجعفي، عن سويد بن غفلة قال: قال لي بلال: ما كنت أبالي لو ضحيت بديك، ولأن آخذ ثمن الأضحية فأتصدق به على مسكين أحب إليَّ من أن أضحي (^٤).\nومن طريق حماد بن سلمة، عن عقيل بن طلحة، عن زياد بن عبد الرحمن، عن ابن عمر - ﵄ - قال: الأضحية سنة.\nومن طريق شعبة عن تميم بن حويص الأزدي قال: ضلت أضحيتي قبل أن أذبحها، فسألت ابن عباس فقال: لا يضرك.\n_________\n(^١) رواه أبو داود (٢٧٨٩)، والنسائي ٧/ ٢١٢ - ٢١٣، وأحمد ٢/ ١٦٩. وضعفه الألباني في \"ضعيف أبي داود\" (٤٨٢).\n(^٢) رواه عبد الرزاق ٤/ ٣٨٣ (٨١٤٨ - ٨١٤٩)، والبيهقي ٩/ ٢٦٥.\n(^٣) رواه ابن ماجه (٣١٤٨)، وقال البوصيري في \"الزوائد\" ص ٤١٣: هذا إسناد رجاله موثقون. اهـ. وصحح إسناده الألباني في \"صحيح ابن ماجه\" (٢٥٤٧).\n(^٤) رواه عبد الرزاق ٤/ ٣٨٥ (٨١٥٦) عن الثوري، عن عمران به.","vol":"26","page":575},{"text":"هذا كله [صحيح. و] (^١) من طريق وكيع، ثنا أبو معشر المديني، عن عبد الله بن عمير مولى ابن عباس، عن ابن عباس - ﵄ - أنه أعطى مولًى له درهمين، وقال: اشتر بهما لحمًا ومن لقيك فقل: هذِه أضحية ابن عباس.\nقال ابن حزم: لا يصح عن أحد من الصحابة أن الأضحية واجبة، وصح أنها ليست واجبة عن سعيد بن المسيب والشعبي، وأنه قال: لأن أتصدق بثلاثة دراهم أحب إليَّ من أن أضحي، وعن سعيد بن جبير وعطاء والحسن وطاوس وأبي الشعثاء.\nوروي أيضًا عن علقمة وهو قول الثوري وعبيد بن الحسن وإسحاق بن إبراهيم وأبي سليمان (^٢).\nفصل:\nاختلفوا في تفضيل الصدقة على الأضحية فقال ربيعة وأبو الزناد والكوفيون: الضحية أفضل.\nوروي عن طاوس مثله.\nوروي عن بلال أنه قال: ما أبالي أن لا أضحي إلا بديك ولكن أضعه في فِيِّ يتيمٍ قد ترب أحب إليّ أن أضحي به.\nوقال الشعبي: الصدقة أفضل (وقد سلف) (^٣)، وهو قول مالك وأبي ثور، ذكره ابن المنذر، والمعروف من مذهب مالك عند أصحابه كما قال ابن بطال: إنها أفضل من الصدقة (^٤).\n_________\n(^١) ليست في الأصل، وأثبتناها من \"المحلى\".\n(^٢) \"المحلى\" ٧/ ٣٥٨.\n(^٣) من (غ).\n(^٤) \"شرح ابن بطال\" ٦/ ٧.","vol":"26","page":576},{"text":"وروى ابن وهب عن مالك: أن الصدقة ثمنها أحب إلى الحاج من أن يضحي، فهذا يدل أن الضحية عنده لغير الحاج أفضل من الصدقة، قلت: لأن سنته عنده الهدي كما سيأتي، وقال ابن حبيب: هي أفضل من العتق ومن عظم الصدقة لا إحياء السنة أفضل من التطوع.\nوقال ربيعة: هي أفضل من صدقة بسبعين دينارًا.\nوقال غيره: ولم يحفظ عن رسول الله - ﷺ - أنه ترك الأضحى طول عمره، وندب أمته إليه فلا ينبغي لموسر تركها.\nوإنما قال: إن الصدقة ثمنها أفضل للحاج بمنى من أصل أنه لا يرى على الحاج أضحية.\nفصل:\nقوله في الحديث: (\"إِنَّ أَوَّلَ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هذا أن نُصَلِّي ثُمَّ نَرْجِعُ فَنَنْحَرُ\").\nقال الداودي: الأحاديث كلها من ذبح قبل أن يصلي لم يجزئه ولم يعتبر بالأيام، وكأنه لم يبلغه حديث جابر: صلى بنا النبي - ﷺ - يوم النحر بالمدينة، فتقدم رجال فنحروا وظنوا أن النبي - ﷺ - قد نحر، فأمر رسول الله - ﷺ - من كان نحر قبله أن يعيد بنحر آخر ولا ينحروا حتى ينحر رسول الله - ﷺ -، أخرجه مسلم (^١).\nوفي \"الموطأ\": أن أبا بردة ذبح أضحيته قبل رسول الله - ﷺ - فزعم أنه - ﷺ - أمره أن يعيد أخرى (^٢).\nومذهب أبي حنيفة: أن من ذبح بعد الصلاة قبل الإمام أجزأه.\n_________\n(^١) مسلم (١٩٦٤) كتاب: الأضاحي، باب: سِن الأضحية.\n(^٢) \"الموطأ\" ص ٢٩٨ (٤).","vol":"26","page":577},{"text":"وعندنا لا يتوقف على ذبحه، بل إذا مضى مقدار خطبتين وركعتين خفيفات دخل وقته.\nوحكى ابن التين عن الشافعي اعتبار صلاتين تامتين، قال: وحكي عنه ركعتين وخطبتين، وعن غيره: الصلاة والخطبة الأولى.\nوقوله: (\"وَمَنْ ذَبَحَ قَبْلُ فَإِنَّمَا هُوَ لَحْمٌ قَدَّمَهُ لأَهْلِهِ، لَيْسَ مِنَ النُّسُكِ فِي شَيء\") ظاهره أنه غير نسك وأنه لا يجوز بيعه، وفي لفظ: \"من نسك قبل الصلاة فلا نسك له\" (^١) واستدل به القابسي على أن من ذبح قبلها لا تباع؛ لأنه سماه نسيكة.\nوقوله: (إِنَّ عِنْدِي جَذَعَةً)، يريد من الماعز كما بينه بعد.\nوقال مالك في \"المدونة\": أرخص النبي - ﷺ - في الجذع من الضأن (^٢).\nقال أبو عبد الملك: إنما أراد هذا الحديث؛ لأنه لا يوجد له عن رسول الله - ﷺ - رخصة في الجذع من الضأن سواه، قاله الداودي: وقال في موضع آخر: عندي عناق. وهي: التي استحقت أن تحمل دون الثنية سواء بنت سنة أو نحوها.\nوقوله: (\"وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ\") هو بفتح التاء أي: تقضي.\nقال الخطابي: يقال: جزى وأجزى مثل وفي وأوفى، وأجزأ يجزئ مهموزًا إذا كفاه الشيء وقام فيه مقامه (^٣)، وليس هو هنا مهموز إلا أن الهمز لا يستعمل معه (عن) عند الضرر، إنما يقولون: هذا مجزي من هذا.\n_________\n(^١) سبق برقم (٩٥٥) كتاب: العيدين، باب: الأكل يوم النحر.\n(^٢) انظر: \"المدونة\" ٢/ ٢.\n(^٣) \"أعلام الحديث\" ١/ ٥٩٧.","vol":"26","page":578},{"text":"وفي \"الصحاح\" جزى بمعنى قضى، وبنو تميم يقولون أجزأ [مهموز] (^١) (^٢).\nفصل:\nشرط إجزاء الإبل عندنا أن يطعن في السنة السادسة، والبقر والماعز في الثالثة، والغنم في الثانية وتجذع قبلها.\nوقال ابن حزم: لا يجزئ في الأضاحي جذع ولا جذعة لا من الضأن ولا من غيره، ويجزئ ما فوق الجذع، والجذع من الضأن والماعز والظباء والبقر ما أتم عامًا كاملًا ودخل في الثانية من أعوامه فلا يزال جذعًا حتى تتم عامين، ويدخل في الثالثة فيكون ثنيًا من حينئذٍ، كذا قال في الضأن والمعز الكسائي والأصمعي وأبو عبيد، وهؤلاء عدول أهل العلم واللغة.\nقاله ابن قتيبة -وهو ثقة في علمه ودينه- وقاله العَدَبَّس الكلابي وأبو فقعس الأسدي وهما ثقتان في اللغة، وقال ذلك في البقر والظباء أيضًا أبو فقعس، ولا نعلم له مخالفًا من أهل العلم باللغة، والجذع من الإبل ما استكمل أربع سنين ودخل في الخامسة فهو جذع إلى أن يدخل في السادسة فيكون ثنيًّا، قال: هذا مما لا خلاف فيه (^٣).\nقلت: قد ذكر الأزهري في \"تهذيبه\" عن ابن الأعرابي: ربما أخذت العناق قبل تمام السنة.\nثم حكى أيضًا عن ابن الأعرابي أنه قال: إذا كان الضأن ابن شابَّين أجذع لستة أشهر إلى سبعة أشهر، وإذا كان ابن هَرِمين أجذع لثمانية\n_________\n(^١) من (غ).\n(^٢) \"الصحاح\" ٦/ ٢٣٠٢.\n(^٣) \"المحلى\" ٧/ ٣٦١.","vol":"26","page":579},{"text":"أشهر إلى عشرة أشهر، قال الأزهري: فابن الأعرابي فرق بين المعز والضأن في الإجذاع فجعل الضأنين أسرع إجذاعًا.\nثم حكى عن ابن الأعرابي أيضًا أنه قال: الإجذاع وقت وليس بسن. وذكر أبو حاتم عن الأصمعي: الجذع من الضأن لثمانية أشهر أو تسعة أشهر (^١).\nوفي \"الموعب\" عن أبي زيد: الإجذاع زمن وليس بسن يسقط ولا ينبت، قال الشاعر:\nإذا سهيل مغرب الشمس طلع … فابن اللبون الحِق، والحقُّ جذع\nوفي \"العين\": الجمع الجِذاع، وجُذعان (^٢). الفراء: وأجذاع، وجذوع. أبو حاتم: جذعان بكسر الجيم وضمها.\nوفي \"المحكم\": الجذع الصغير السن (^٣). وفي \"المغيث\": الجذع ما تمت له ستة أشهر ودخل في السابع (^٤).\nوقال أبو حاتم عن الأصمعي: الجذع من الماعز لستة أشهر، ومن الضأن لثمانية أو تسعة.\nوقال ابن دريد: الإجذاع ليس بوقوع سن إنما هو وقت (^٥). فهذا كما ترى ما فيه من الخلاف. ولله الحمد.\nوقال أبو عمر: لا خلاف علمته بين العلماء أن الجذع من الماعز لا يجزئ ضحية ولا هديًا، والذي يجزئ فيها الجذع من الضأن فما\n_________\n(^١) \"تهذيب اللغة\" ١/ ٥٦٦ - ٥٦٧.\n(^٢) \"العين\" ١/ ٢٢٠.\n(^٣) \"المحكم\" ١/ ١٨٥.\n(^٤) \"المجموع المغيث في غريبي القرآن والحديث\" لأبي موسى المديني ١/ ٣٠٩.\n(^٥) \"جمهرة اللغة\" ١/ ٤٥٣.","vol":"26","page":580},{"text":"فوقه، والثني من الماعز فما فوقه من الأزواج (^١) والجذع من الضأن ابن سبعة أشهر، قيل: إذا دخل فيها، وقيل: إذا أكملها وعلا أن يرقد صوف ظهره بعد قيامه، وثني الماعز إذا تم له سنة ودخل في الثانية.\nقال ابن حزم: ومن طريق السبيعي، عن هبيرة بن يريم، عن علي بن أبي طالب - ﵁ -: ضحوا بثني فصاعدًا، وكذا قاله ابن عمر.\nوفي لفظ: لا تجزئ إلا الثني فصاعدًا، وقال حصين بن عبد الرحمن: رأيت هلال بن يساف يضحي بجذع من الضأن فقلت له: أتفعل؟ فقال: رأيت أبا هريرة يضحي بجذع من الضأن.\nوقال الحسن: يجزئ ما دون الجذع من الإبل عن واحد في الأضحية؛ برهان صحة قولنا حديث أبي بردة في الجذعة \"وَلَنْ تَجْزئ عَنْ أَحَدٍ بَعْدَكَ\"، فقطع - ﷺ - أن لا تجزئ جذعة فلا يحل لأحد تخصيص نوع دون نوع بذلك، ولو أن ما دون الجذعة لا يجزئ لسنه رسول الله - ﷺ -.\nفإن اعترض معترض متعسف فقال: إن حديث أبي بردة هذا قد رواه منصور بن المعتمر، عن الشعبي، عن البراء فقال فيه: إن عندي عناقًا جذعة فهل تجزئ عني؟ قال: \"نعم ولن تجزئ عن أحد بعدك\" (^٢) قلنا: نعم.\nوالعناق: اسم يقع على الضأنية كما يقع على الماعزة ولا فرق، قالوا: إن مطرف بن طريف رواه عن الشعبي، عن البراء بلفظ:\n_________\n(^١) \"التمهيد\" ٢٣/ ١٨٨\n(^٢) سبق برقم (٩٨٣) كتاب: العيدين، باب: كلام الإمام والناس في خطبة العيد …، ورواه مسلم (١٩٦١/ ٧) كتاب: الأضاحي، باب: وقتها.","vol":"26","page":581},{"text":"يا رسول الله إن عندي داجنًا جذعة من الماعز، قال: \"اذبحها ولا تصلح لغيرك\" (^١) قلنا: نعم، ولا خلاف في أن هذا كله خبر واحد في موطن واحد، فرواية من روى: \"لا تجزئ عن أحد بعدك\" هي الزائدة ما لم يروه من لم يرو هذِه اللفظة، وزيادة العدل خبر قائم بنفسه وحكم وارد ولا يسع أحد تركه وإنما يحتج برواية مطرف هذا من لم يمنع الجذع إلا من الماعز فقط، وأما من منع الجذاع كلها ما عدا الضأن فلا حجة له في شيء، هذا الخبر يكن هو الحجة عليه، كما أن هذا الخبر نفسه قد رواه زكريا عن فراس، عن الشعبي، عن البراء أن أبا بردة قال: يا رسول الله إن عندي شاة هي خير من شاتين، قال: \"ضح بها فإنها خير نسيكة\" (^٢) فلم يذكر أنها لا تجزئ عن أحد بعدك.\nوكذلك روينا من طريق ابن عيينة عن أيوب، عن محمد بن سيرين، عن أنس فذكر هذا الخبر وأن ذلك القائل قال: يا رسول الله عندي جذعة هي أحب إليَّ من شاتي لحم أفأذبحها؟ قال: فرخص له، قال أنس: فلا أدري أبلغت رخصته من سواه أم لا (^٣). فلم يجعل المخالفون سكوت زكريا عما زاده غيره من بيان أنه خصوص، ولا سكوت أنس عن ذلك أيضًا، ومغيب ذلك عنه حجة في رد الزيادة التي رواها غيرهما فما الذي (جعل هذِه) (^٤) الزيادة واجبًا أخذها، وزيادة من زاد لفظ الجذعة لا يجب أخذها إن هذا لتحكم- نعوذ بالله منه.\nقال: وقد جاء خبر يمكن أن يشغب به وهو ما روينا من طريق مسلم\n_________\n(^١) سيأتي برقم (٥٥٥٦) باب: قول النبي - ﷺ -: \"ضحِّ بالجذع\".\n(^٢) رواه مسلم (١٩٦١/ ٦) كتاب: الأضاحي، باب: وقتها.\n(^٣) سيأتي برقم (٥٥٤٩) باب: ما يُشتهى من اللحم يوم النحر.\n(^٤) مكررة في الأصل.","vol":"26","page":582},{"text":"عن أبي بكرة فذكر حديثًا فيه: \"أليس يوم النحر؟ \" قالوا: بلى، وفيه: ثم انكفأ إلى كبشين أملحين فذبحهما، وإلى جذعة من الغنم فقسمها بيننا (^١)، وليس فيه أنه أعطاهم إياها ليضحوا بها ولا أنهم ضحوا بها، وأيضًا فاسم الغنم يقع على الماعز كما يقع على الضأن، فإن كان حجة لهم في إباحة التضحية بالجذاع من الغنم فليس حجة في إباحة التضحية بالجذاع من الماعز، وإن لم يكن حجة في إباحة التضحية بالجذاع من الماعز فليس حجة في إباحة التضحية بالجذاع من الضأن.\nوالذي قد صح عامًّا في أن لا تجزئ جذعة عن أحد بعد أبي بردة.\nوفي مسلم أيضًا عن جابر - ﵁ - قال رسول الله - ﷺ -: \"لا تذبحوا إلا مسنة إلا أن يعسر عليكم فتذبحوا جذعة من الضأن\" (^٢) وهو حجة على الحاضرين المخالفين؛ لأنهم يجيزون الجذع من الضأن مع وجود المسنات فقد خالفوه وهم يصححونه، وأما نحن فلا نصححه؛ لأن أبا الزبير مدلس، ثم لو صح لكان خبر البراء ناسخًا له؛ لأن قوله له: \"لا تَجْزِئ جذعة عَنْ أَحَدٍ بَعْدَكَ\" خبر قاطع ثابت ما دامت الدنيا، ناسخ لكل ما تقدم فلا يجوز نسخه، واحتج من أجاز الجذاع بخبر رويناه من طريق ابن وهب عن عمرو بن الحارث، عن بكير بن الأشج، عن معاذ بن عبد الله بن خُبيب، عن عقبة بن عامر قال: ضحينا مع رسول الله - ﷺ - بجذاع من الضأن (^٣).\n_________\n(^١) مسلم (١٦٧٩/ ٣٠) كتاب: القسامة، باب: تغليظ تحريم الدماء.\n(^٢) مسلم (١٩٦٣) كتاب: الأضاحي، باب: سن الأضحية.\n(^٣) رواه النسائي ٧/ ٢١٩، وابن الجارود في \"المنتقى\" ٣/ ١٨٨ - ١٨٩ (٩٠٥)، وابن حبان في \"صحيحه\" ١٣/ ٢٢٥ (٥٩٠٤). وقوى إسناده ابن حجر في \"الفتح\" ١٠/ ١٥.","vol":"26","page":583},{"text":"ومن طريق وكيع عن أسامة بن زيد، عن معاذ بن خُبيب، عن ابن المسيب، عن عقبة قال: سألت رسول الله عن الجذع من الضأن، فقال: \"ضح به\" (^١). وبخبر رويناه من طريق يحيى بن سعيد القطان، عن محمد بن أبي يحيى، عن أمه، عن أم بلال قال - ﷺ -: \"ضحوا بالجذع من الضأن\" (^٢).\nومن طريق الحجاج بن أرطاة، عن ابن النعمان، عن بلال بن أبي الدرداء، عن أبيه أن رسول الله - ﷺ - ضحى بكبشين جذعين (^٣).\nومن طريق الحجاج أيضًا، عن أبي جعفر، عن النبي - ﷺ -: ضحى بكبشين جذعين.\nومن طريق وكيع عن عثمان بن واقد، عن كدام بن عبد الرحمن، عن أبي كباش أن أبا هريرة قال: سمعت رسول الله - ﷺ - يقول: \"نعم -أو نعمت- الأضحية الجذع من الضأن\" (^٤).\nومن طريق هشام بن سعد، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي هريرة أن جبريل قال للنبي - ﷺ -: \"يا محمد إن الجذع من الضأن خير من المسن من المعزى\" (^٥).\n_________\n(^١) رواه أحمد ٤/ ١٥٢، والطبراني ١٧/ ٣٤٧ (٩٥٤) واللفظ له، وحسن إسناده الألباني في \"الضعيفة\" ١/ ١٥٩.\n(^٢) تقدم تخريجه.\n(^٣) رواه أحمد ٥/ ١٩٦.\n(^٤) رواه الترمذي (١٤٩٩)، وأحمد ٥/ ٤٤٤ - ٤٤٥. وقال الترمذي: حديث حسن غريب وقد روي عن أبي هريرة موقوفًا. وقال ابن حجر في \"الفتح\" ١٠/ ١٦: وفي سنده ضعف. وضعفه الألباني في \"الضعيفة\" (٦٤).\n(^٥) رواه الحاكم ٤/ ٢٢٢ - ٢٢٣، والبيهقي ٩/ ٢٧١، من طريق إسحاق بن إبراهيم، عن هشام بن سعد به. وقال الحاكم: هذا حديث صحيح الإسناد، وتعقبه الذهبي =","vol":"26","page":584},{"text":"ومن طريق سعيد بن منصور، عن عيسى بن يونس، عن إسماعيل بن رافع، عن شيخ من أهل حمص أن النبي - ﷺ - قال: \"قال لي جبريل\" بمثله.\nومن طريق ابن أبي شيبة عن [ابن] (^١) مُسْهر، عن ابن أبي ليلى، عن الحكم، عن عبادة بن أبي الدرداء، عن أبيه: أن النبي - ﷺ - ضحى بكبشين جذعين (^٢).\nومن طريق سليمان بن موسى، عن مكحول أن رسول الله - ﷺ - قال: \"ضحوا بالجذع من الضأن والماعز\".\nقال ابن حزم: لا يحتج بهذِه الأخبار إلا قليل العلم بوهيها فيعذر، أو قليل الدين يحتج بالأباطيل.\nأما حديث عقبة الذي صدرنا به فمن طريق معاذ بن عبد الله وهو مجهول، ورواية ابن وهب له غير مسندة؛ لأنه ليس فيه أنه - ﷺ - عرف ذلك وهم لا يجعلون قول أسماء: نحرنا فرسًا على عهد رسول الله - ﷺ - فأكلناه (^٣). مسندًا، ولا قول جابر: كنا نبيع أمهات الأولاد على عهد رسول الله - ﷺ - (^٤). مسندًا، (ولا قول ابن عباس أن طلاق الثلاث\n_________\n= بقوله: إسحاق هالك، وهشام ليس بمعتمد، قال ابن عدي: مع ضعفه يكتب حديثه. وقال البيهقي: وإسحاق ينفرد به وفي حديثه ضعف. وضعفه أيضًا الألباني في \"الضعيفة\" ١/ ١٥٦.\n(^١) في الأصول: أبي، والمثبت من \"سنن البيهقي\".\n(^٢) رواه البيهقي ٩/ ٢٧٢ من طريق إسماعيل بن خليل، عن علي بن مسهر به.\n(^٣) سبق برقم (٥٥١٠) كتاب: الذبائح والصيد، باب: النحر والذبح.\n(^٤) رواه أبو داود (٣٩٥٤)، وابن ماجه (٢٥١٧)، وأحمد ٣/ ٣٢١، والنسائي في \"الكبرى\" ٣/ ١٩٩ (٥٠٣٩)، وابن حبان ١٠/ ١٦٦ (٤٣٢٤)، والحاكم ٢/ ١٨ - ١٩ وقال: صحيح على شرط مسلم. وانظر: \"السلسلة الصحيحة\" ٥/ ٥٤١.","vol":"26","page":585},{"text":"كان يرد على عهد رسول الله (^١). مسندًا) (^٢).\nوكلها في غاية الصحة، ويقولون: ليس فيها أنه - ﷺ - كان يعرف ذلك ثم يجعلون هذا الخبر الساقط الواهي مسندًا (^٣).\nقلت: معاذ هذا ليس مجهولًا؛ لأن جماعة رووا عنه منهم زيد بن أسلم، قال: أبو داود ثقة روى عنه غير واحد، وقال ابن معين: ثقة، وذكره ابن حبان في \"ثقاته\" وكذا ابن سعد في \"طبقاته\" في الثالثة من أهل المدينة، وقال: مات قديمًا وكان قليل الحديث.\nوقال ابن ماكولا: هو أخو عبد الله بن عبد الله بن خبيب [و] (^٤) مسلم بن عبد الله بن خبيب (^٥).\nوفي \"الجرح والتعديل\" عن الدارقطني: ليس بذاك، وذكره مسلم في الطبقة الأولى من أهل المدينة. وقال ابن أبي عاصم في \"تاريخه\": توفي سنة ثمان عشرة ومائة.\nقلت: وله متابعين أيضًا عن عقبة أخرجه أبو الشيخ في كتاب \"الضحية\" من حديث يحيى بن أبي كثير، عن بعجة بن عبد الله، ومن حديث يزيد عن أبي الخير كلاهما عن عقبة.\nومن حديث ابن إسحاق عن بشير بن يسار، عن أبي بردة بن نيار، قلت: يا رسول الله التمست مسنة فلم أجدها، فقال: \"التمس جذعًا من الضأن\" فقال: \"ضح به\".\n_________\n(^١) رواه مسلم (١٤٧٢) كتاب: الطلاق، باب: طلاق الثلاث.\n(^٢) من (غ).\n(^٣) \"المحلى\" ٧/ ٣٦١ - ٣٦٥.\n(^٤) في الأصول: بن.\n(^٥) \"الإكمال\" ٢/ ٣٠٢.","vol":"26","page":586},{"text":"وقوله (^١): وروايةُ ابن وهب له غير مسندة. عجيبٌ، فإذا قال الصحابي: فعلنا ذلك مع رسول الله - ﷺ -، لا خلاف في رفعه نعم الخلاف في قوله: كنا نفعل كذا أو كنا نقول كذا من غير إضافة إلى زمن رسول الله - ﷺ -، والصحيح أنه مرفوع مسند فلإن يكون قول عقبة أحرى بكونه مسندًا.\nثم قال ابن حزم: والثاني من طريق أسامة بن زيد وهو ضعيف جدًا عن مجهول (^٢).\nقلت: أسامة أخرج له مسلم ووثقه يحيى وأحمد وابن حبان وقال: يخطئ وهو مستقيم الأمر صحيح الكتاب، وكان يحيى بن سعيد يكتب عنه، وقال النسائي: ليس به بأس، وقال ابن نمير: مدني مشهور، وقال العجلي: ثقة، وقال أبو داود: صالح، وقال يعقوب بن سفيان: هو عند أهل المدينة من أصحابنا ثقة مأمون.\nوذكره ابن شاهين والأونبي (^٣) في \"ثقاته\"، زاد ابن خلفون: هو حجة في بعض شيوخه وضعيف في بعضهم، ومن تدبر حديثه عرف ذلك، وقال أبو العرب: اختلفوا فيه فقيل ثقة وقيل: غير ثقة.\nثم قال ابن حزم: وأما حديث أم بلال فهو (عن محمد بن أبي يحيى فلا ندري من هو، وأم بلال مجهولة) (^٤) لا ندري لها صحبة أم لا (^٥).\n_________\n(^١) يقصد قول ابن حزم السالف.\n(^٢) \"المحلى\" ٧/ ٣٦٥.\n(^٣) هو محمد بن إسماعيل بن خلفون، انظر ترجمته في \"سير أعلام النبلاء\" ٢٣/ ٧١ (٥١).\n(^٤) كذا في الأصول، وعبارة ابن حزم: عن أم محمد بن يحيى -ولا يدرى من هي- عن أم بلال وهي مجهولة.\n(^٥) \"المحلى\" ٧/ ٣٦٥.","vol":"26","page":587},{"text":"قلت: قد ذكر هو أن يحيى القطان روى عنه، ومن روى عنه يحيى بن سعيد قبل حديثه؛ لأنه لا يروي إلا عن ثقة، قاله الفلاس وغيره، وذكر أبو نعيم في \"معرفة الصحابة\" أن أم بلال هذِه روت هذا الحديث عن ابنها هلال عن النبي - ﷺ - (^١)، فتكون على هذا تابعية (^٢).\nثم قال ابن حزم: وحديث أبي الدرداء وأبي جعفر كلاهما من حديث ابن أرطاة وهو هالك، وطريق أبي هريرة الأول أسقطها كلها، وفضيحة الدهر أنه عن عثمان بن واقد وهو مجهول عن كدام، ولا ندري من هو عن أبي كباش الذي جلب الكباش الجذعة إلى المدينة فبارت عليه، هكذا نص حديثه فأبو كباش وما أدراك ما أبو كباش ما شاء الله كان، وكذلك خبر الشيخ من أهل حمص وكفاك به، وطريق أبي هريرة الآخر من حديث هشام بن سعد وهو ضعيف، وحديث مكحول مرسل، وحديث أبي الدرداء من طريق ابن أبي ليلى وهو سيئ الحفظ (^٣).\nقلت: عثمان بن واقد، هو ابن عبد الله بن عمر بن الخطاب العمري، قال ابن أبي حاتم: روى عنه هذيل بن بلال ووكيع وزيد بن حباب، أنا عبد الله بن أحمد فيما كتب إليَّ قال: سألت أبي عن عثمان بن واقد، فقال: عمري لا أرى به بأسًا. وقرئ على العباس بن محمد: سمعت يحيى يقول: عثمان بن واقد ثقة (^٤)، وذكره ابن حبان وغيره في \"ثقاته\"، ولما خرج أبو داود حديثه ضعفه.\n_________\n(^١) \"معرفة الصحابة\" ٦/ ٣٤٧٦.\n(^٢) ورد بهامش الأصل: أم بلال صحابيه لها في ....\n(^٣) \"المحلى\" ٧/ ٣٦٥.\n(^٤) \"الجرح والتعديل\" ٦/ ١٧٢.","vol":"26","page":588},{"text":"وفي \"الجرح والتعديل\" عن الدارقطني: لا بأس به، وأما كدام فقد روى عنه أيضًا أبو حنيفة مع عثمان فارتفعت عنه جهالة العين.\nوقوله في هشام إنه ضعيف قد قال فيه يحيى بن معين: إنه صالح، وقال: أبو حاتم يكتب حديثه ويحتج به (^١). وقال العجلي: جائز الحديث حسنه (^٢). وقال أبو زرعة: محله الصدق (^٣). ولما خرج الحاكم حديثه مصححًا له، قال: قد احتج به مسلم. وقال الساجي: صدوق حدث عن ابن مهدي.\nقال ابن حزم: ثم لو صحت هذِه الأخبار كلها بالأسانيد التي لا مغمز فيها ما كان لهم في شيء منها حجة؛ لأن الأضحية كانت مباحة في كل ما كان من الأنعام بلا شك، وقد كان نزل حكمها -بلا شك من أحد- قبل قصة أبي بردة.\n(وصح قول أبي بردة) (^٤) وقوم معه بيقين قبل أن يقول: \"لا تجزئ جذعة عن أحد بعدك\" فلو صحت هذِه الأخبار كلها لكان قوله ذلك ناسخًا لها بلا شك.\nوذكروا عن بعض السلف إجازة الجذع من الضأن، فذكروا عن جعفر ابن محمد، عن أبيه أن عليًّا - ﵁ - قال: يجزئ من الضأن الجذع، وعن حبة العُرَني عن علي مثله مع رواية جعفر بن محمد أن عليًّا قال: يجزئ من البدن ومن البقر ومن الماعز الثني فصاعدًا، وعن ابن عمر - ﵄ -: لأن أضحي بجذعة سمينة أحب إلىَّ من أن أضحي بجدي.\n_________\n(^١) \"الجرح والتعديل\" ٩/ ٦١.\n(^٢) \"معرفة الثقات\" للعجلي ٢/ ٣٢٩ (١٩٠٠).\n(^٣) \"الجرح والتعديل\" ٩/ ٦٢.\n(^٤) كذا في الأصول، وفي \"المحلى\": وضحى أبو بردة.","vol":"26","page":589},{"text":"ومن طريق سعيد بن منصور، ثنا خالد بن عبد الله الطحان، عن عبد العزيز بن حكيم سمعت ابن عمر يقول: لأن أضحي بجذعة سمينة تجزئ في الصدقة أحب إليَّ من أن أضحي بجذع من المعز، مع قوله: لا تجزئ [إلا] (^١) الثنية من الإبل والبقر.\nوعن أم سلمة: لأن أضحي بجذع من الضأن أحب إليَّ من أن أضحي بثني من البقر، وعن أبي هريرة - ﵁ -: لا بأس بالجذع من الضأن في الضحية.\nوعن عمران بن حصين: إني لأضحي بالجذع من الضأن، فهؤلاء ستة من الصحابة، روينا إجازة الجذع من الضأن في الأضحية عن هلال بن يساف وكعب وعطاء وإبراهيم وطاوس وأبي رزين وسويد بن غفلة فهم سبعة من التابعين. وقال إبراهيم: لا يجزئ من الماعز إلا الثني فصاعدًا، وهو قول أبي حنيفة ومالك والشافعي.\nثم قال ابن حزم: كل هؤلاء لا حجة لهم فيه، أما الرواية عن علي فمنقطعة والأخرى واهية، ثم ليس فيها المنع من التضحية بالجذع من الماعز ولا من الإبل والبقر، ثم لو صحت لكنا قد روينا عنه خلافها كما قدمناه، وإذا وجد خلاف من الصحابة فالواجب الرد إلى القرآن والسنة، وأما أثر ابن عمر فلا حجة لهم فيه بل هو عليهم؛ لأنه ليس في هذِه الرواية عنه إلا اختيار الضأن على الماعز فقط، والمنع فيما دون الثني من الإبل والبقر فقط لا من الماعز، وقد روينا عنه قبل خلاف هذا، فهو اختلاف من قوله، وإذا جاء الاختلاف عن الصحابة وجب الرد إلى القرآن والسنة. وأما الرواية عن أم سلمة فإنما فيها\n_________\n(^١) ساقطة من الأصول.","vol":"26","page":590},{"text":"اختيار الجذع من الضأن وليس فيها المنع من الجذع من غير الضأن، وكذلك سائر من ذكرنا من الصحابة، فكيف ولا حجة في قول أحد مع رسول الله - ﷺ -.\nوقد أجاز جماعة من الصحابة والتابعين أن يضحى بالجذع من الماعز وبالجذع من الإبل والبقر وجاءت بذلك آثار عن رسول الله - ﷺ - ليرى من نصح نفسه أنه لا حجة للحنفيين والشافعيين والمالكيين أصلًا في إجازتهم الجذع من الضأن ومنعهم من الجذع من الإبل والبقر والماعز، وروينا من طريق ابن أبي شيبة، ثنا محمد بن نمير، ثنا محمد بن إسحاق، عن عمارة -هو: ابن عبد الله بن طعمة- عن ابن المسيب، عن زيد بن خالد الجهني قال: قسم رسول الله - ﷺ - في أصحابه ضحايا فأعطاني عتودًا من المعز، فقلت لرسول الله - ﷺ -: إنه جذع فقال: \"ضح به\" (^١).\nوعند البخاري عن عقبة بن عامر أنه - ﷺ - أعطاه غنمًا يقسمها بين أصحابه فبقي عتودًا فذكر لرسول الله - ﷺ - فقال له: \"ضحِ أنت به\" (^٢). والعتود: هو الجذع من الماعز بلا خلاف (^٣).\nقلت: قد قال ابن سيدَهْ: العتود: الجدي الذي استكرش، وقيل: هو الذي قد بلغ السِّفَاد (^٤).\n_________\n(^١) رواه أبو داود (٢٧٩٨)، وأحمد ٥/ ١٩٤، وابن حبان ١٣/ ٢٢٠ (٥٨٩٩) من طرق عن محمد بن إسحاق، به. وقال الألباني في \"صحيح أبي داود\" (٢٤٩٣): إسناده حسن صحيح.\n(^٢) سبق برقم (٢٣٠٠) كتاب: الوكالة، باب: وكالة الشريك، ورواه مسلم (١٩٦٥) كتاب: الأضاحي، باب: سن الأضحية.\n(^٣) \"المحلى\" ٧/ ٣٦٥ - ٣٦٧.\n(^٤) \"المحكم\" ٢/ ٣.","vol":"26","page":591},{"text":"وحديث عقبة الذي عزاه للبخاري أهمل منه: فصاب لي جذعة فقلت: يا رسول الله صارت لي جذعة قال: \"ضح بها\" كذا في أكثر النسخ.\nثم قال ابن حزم: وهذان خبران في غاية الصحة، وقد أجاز التضحية بالجذع من الماعز فيهما اثنان من الصحابة: عقبة بن عامر وزيد بن خالد، وذكرنا قبل عن أم سلمة وابن عمر جواز التضحية بالجذع من المعز، وإن كان غيره خيرًا منه، فإن قالوا: هذا منسوخ بخبر البراء، قلنا: خبر البراء لا دليل فيه على تخصيص الجذع من الماعز دون الجذع من الضأن والإبل والبقر بالمنع إلا بدعوى غير صحيحة.\nوأما الآثار التي فيها إباحة التضحية بالجذع جملة من كل شيء، فروينا عن عبد الرزاق، عن سفيان بن سعيد، عن عاصم بن كليب، عن أبيه قال: كنا مع رجل من الصحابة يقال له: مجاشع من بني سليم فأمر مناديًا ينادي أن رسول الله - ﷺ - قال: \"الجذع يوفي بما يوفي منه الثني\" (^١).\nومن طريق أبي الجهم [نا] (^٢) يوسف بن يعقوب القاضي، ثنا أبو الربيع الزهراني، ثنا حبان بن علي، عن عاصم بن كليب، عن أبيه قال: أُمر علينا رجل من الصحابة من الأنصار فقال: إني شهدت مع رسول الله - ﷺ - النحر فطلبنا المسن فغلت علينا، فقال - ﷺ -: \"إن الجذع يفي بما يفي منه المسن\" ثم قال ابن حزم: الخبر الأول في غاية الصحة ورواته كلهم ثقات، والآخر خبر صحيح (^٣).\n_________\n(^١) رواه أبو داود (٢٧٩٩)، وابن ماجه (٣١٤٠) كلاهما من طريق عبد الرزاق، به.\nوانظر \"الإرواء\" (١١٤٦).\n(^٢) ساقطة من الأصول.\n(^٣) \"المحلى\" ٧/ ٣٦٧.","vol":"26","page":592},{"text":"قلت: حبان تكلموا فيه: ابن معين وأبو زرعة وأبو حاتم وغيرهم.\nوروينا من طريق معمر عن أيوب، عن محمد بن سيرين، عن عمران بن الحصين قال: لأن أضحي بجذع أحب إليَّ من أن أضحي بهرم، وأحبهن إليَّ أن أضحي به، وفي خبر ابن عمر عموم الجذع.\nومن طريق وكيع ويحيى بن سعيد القطان، ثنا علي بن المبارك، عن أبي السوية التميمي: جاء رجل إلى ابن عباس فقال: عليَّ بدنة أتجزئ عني جذعة؟ قال: نعم. وفي رواية وكيع: جذعة من الإبل؟ قال: نعم. ومن طريقه أيضًا: ثنا عمر بن ذر: قلت لطاوس: إنا ندخل السوق فنجد الجذع من البقر السمين العظيم فنختار الثني لسنه؟ فقال طاوس: أحبها إليَّ أسمنها وأعظمها. ومن طريق عبد الرزاق عن معمر، عن عبد الله بن طاوس، عن أبيه: يجزئ الثني من المعز، والجذع من الضأن، والجذع من الإبل والبقر، يعني: في الأضاحي. ومن طريق وكيع، ثنا سفيان، عن ابن جريج، عن عطاء، قال: يجزئ الجذع عن سبعة. ومن طريق عبد الرزاق عن ابن جريج، عن عطاء قال: يجزئ من الإبل الجذع فصاعدًا.\nومن طريق ابن أبي شيبة، ثنا ابن علية، عن يونس، عن الحسن أنه كان يقول: يضحي بالجذع من الإبل والبقر عن ثلاثة، وما دون الجذع من الإبل عن واحد.\nفهذِه أسانيد في غاية الصحة عن طاوس وعطاء والحسن في جواز الجذع من الإبل في الأضاحي.\nوعن ابن عباس جواز الجذع من الإبل في البدن، فإن قيل: قد روي عن عطاء كراهة ذلك. قلنا: رواه الحجاج بن أرطاة، وهو ساقط ولا يعارض به ابن جريج إلا جاهل.","vol":"26","page":593},{"text":"قال: والناسخ لهذا كله قوله - ﷺ -: \"لا تجزئ جذعة عن أحدٍ بعدك\" ثم إنهم لم يجدوا في النهي عن الجذع من الإبل والبقر خبرًا أصلًا إلا هذا اللفظ، فمن أين خصوا به جذاع الإبل والبقر دون جذاع الضأن؟ فإن قالوا: قسنا جذاع الإبل والبقر على جذاع المعز. قلنا: وهلا قستموها على جذاع الضأن.\nويقولون أيضًا: إن ولدت الأضحية الشاة أو الماعز أو البقرة أو الناقة ضحى بولدها معها، فهذا كما ترى أجازوا في التضحية الصغير جدًا، فإن قالوا: إنما هو تبع. قلنا: هذا لا معنى له، إن قالوا: هو بعضها فليس بصحيح هو ذكر وهي أنثى، وإن كان غيرها فهو قولنا ولا فضل في ذلك (^١).\nفصل:\nقال ابن عبد البر (^٢): أجمعوا أن من ذبح قبل الصلاة وكان ساكن مصر من الأمصار أنه لا يجزئه ذبحه ذلك.\nواختلفوا في وقت ذبح أهل البادية، فقال مالك: يذبحون إذا ذبح أقرب أئمة أهل القرى إليهم فينحرون بعده، فإن لم يفعلوا وأخطأوا فنحروا قبله أجزأهم.\nوقال الشافعي: وقت الذبح وقت صلاة رسول الله - ﷺ - من حين حلت الصلاة وقدر خطبتين، وأما صلاة من بعده فليس فيها وقت (^٣)، وبه قال أحمد والطبري.\n_________\n(^١) \"المحلى\" ٧/ ٣٦٧ - ٣٦٨.\n(^٢) بداية كلامه من \"الاستذكار\" ١٥/ ١٤٧.\n(^٣) \"الأم\" ٢/ ١٨٧.","vol":"26","page":594},{"text":"وقال الحنفيون: من ذبح من أهل السواد بعد طلوع الفجر أجزأه؛ لأنه ليس عليهم صلاة العيد وهو قول الثوري وإسحاق.\nوقال عطاء: يذبح أهل القرى بعد طلوع الشمس، قال ابن عبد البر: ورواية من روى حديث الشعبي عن جابر قصة أبي بردة فقد أخطأ، وذهب أبو حنيفة وأصحابه والثوري والليث إلى أنه لا يجوز ذبحها قبل الصلاة ويجوز بعدها قبل أن يذبح الإمام؛ لأنه وغيره فيما يحرم من الذبح ويحل سواء، فإذا حل للإمام حل لغيره ولا معنى لانتظاره، حجتهم حديث الشعبي عن البراء يرفعه: \"من نسك قبل الصلاة فإنما هي شاة لحم\" (^١)، وقال داود وعاصم، عن الشعبي، عن البراء يرفعه: \"من ذبح قبل الصلاة فليعد\" (^٢).\nوعن أنس (^٣) وجندب البجلي (^٤) عن رسول الله - ﷺ - مثله.\nورفع الطحاوي حديث ابن جريج، عن أبي الزبير، عن جابر - ﵁ -، عن رسول الله - ﷺ - أنه أمر من نحر قبله أن يعيد ضحيته، قال: ورواه حماد بن سلمة عن أبي الزبير فقال: إن رجلًا ذبح قبل أن يصلي رسول الله - ﷺ - فنهى رسول الله - ﷺ - أن يذبح أحد قبل الصلاة (^٥).\nقال ابن عبد البر: ومعروف عند العلماء أن ابن جريج أثبت في أبي\n_________\n(^١) سبق برقم (٩٨٣) كتاب: العيدين، باب: كلام الإمام والناس في خطبة العيد.\n(^٢) طريق داود رواه مسلم (١٩٦١/ ٥) بلفظ: \"أَعِدْ نسكًا\". وطريق عاصم رواه أيضًا مسلم (١٩٦١/ ٨) وليس فيه أنه - ﷺ - أمره بإعادة الذبح.\n(^٣) سبق برقم (٩٥٤) كتاب: العيدين، باب: الأكل يوم النحر، ورواه مسلم (١٩٦٢) كتاب: الأضاحي، باب: وقتها.\n(^٤) سبق برقم (٩٨٥) كتاب: العيدين، باب: كلام الإمام والناس في خطبة العيد، ورواه مسلم (١٩٦٠).\n(^٥) \"شرح معاني الآثار\" ٤/ ١٧١ - ١٧٢.","vol":"26","page":595},{"text":"الزبير من حماد وأعلم، وليس في الأحاديث عن البراء وغيره إلا النهي عن الذبح قبل الصلاة؛ ولأنه ليس في نهيه عن الذبح قبلها دليل على أن الذبح بعدها، وقبل الإمام جائز، هذا لو لم يكن نص، كيف والنص ثابت من حديث جابر ومرسل بشير بن يسار أنه - ﷺ - أمر من ذبح قبل أن يذبح بالإعادة (^١) ولفظه في \"سنن أبي قرة\": فأمر - ﷺ - من كان نحر قبله أن يعيد بنحر آخر، ولا ينحروا حتى ينحر - ﷺ -. ولأبي الشيخ بإسناد جيد من حديث أبي جحيفة: أن رجلًا ذبح قبل أن يصلي رسول الله - ﷺ - فقال: \"لا تجزئ عنك\".\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٢٩٨ - ٢٩٩ (٤). وهنا ينتهي كلام ابن عبد البر من \"الاستذكار\" ١٥/ ١٤٧ - ١٥٥.","vol":"26","page":596},{"text":"<span data-type='title' id=toc-3390>٢ - باب قِسْمَةِ (الإِمَامِ) الأَضَاحِيَّ بَيْنَ النَّاسِ</span>\n٥٥٤٧ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ بَعْجَةَ الْجُهَنِيِّ، عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ قَالَ: قَسَمَ النَّبِيُّ - ﷺ - بَيْنَ أَصْحَابِهِ ضَحَايَا، فَصَارَتْ لِعُقْبَةَ جَذَعَةٌ. فَقُلْتُ: يَا رَسُولَ اللهِ، صَارَتْ جَذَعَةٌ. فقال: «ضَحِّ بِهَا». [انظر: ٢٣٠٠ - مسلم: ١٩٦٥ - فتح ١٠/ ٤]\nذكر فيه حديث يحيى، [عن] (^١) بعجة بالباء الموحدة الجهني، عَنْ عُقْبَةَ بْنِ عَامِرٍ الجُهَنِيِّ قَالَ: قَسَمَ النَّبِيُّ - ﷺ - بَيْنَ أَصْحَابِهِ ضَحَايَا، فَصَارَتْ لِعُقْبَةَ جَذَعَةٌ. فَقُلْتُ: يَا رَسُولَ اللهِ، صَارَتْ جَذَعَةٌ. فقال: \"ضَحِّ بِهَا\".\nالشرح:\nأما قسمته - ﷺ - الضحايا بين أصحابه فإن كان [قسمتها] (^٢) بين الأغنياء فكانت من الفيء أوما يجري مجراه فيما يجوز أخذها للأغنياء، وإن كان إنما قسمها بين فقرائهم خاصة فكانت من الصدقة، وإنما أراد البخاري بهذا الباب -والله أعلم- أن عطاء الشارع الضحايا لأصحابه دليل على تأكدها وندبهم إليها، نبه عليه ابن بطال، ثم قال: فإن قيل لو كان كما زعمت لم يخف ذلك عن الصحابة الذين قصدوا تركها وهم موسرون. قيل: ليس كما توهمت ولم يتركها من تركها منهم؛ لأنها غير وكيدة ولا مرغب فيها، وإنما تركها لما روى معمر والثوري، عن أبي وائل قال: قال أبو مسعود الأنصاري: إني لأدع الأضحى وأنا موسر مخافة أن يرى جيراني أنه حتم عليَّ، وروى الثوري عن إبراهيم بن مهاجر، عن النخعي، عن علقمة قال: لإن لا أضحي أحب إليَّ من أن أراه حتمًا عليَّ.\n_________\n(^١) في الأصل: ابن.\n(^٢) في الأصل: قسمتها، والمثبت هو الملائم للسياق.","vol":"26","page":597},{"text":"قال: وهكذا ينبغي للعالم الذي يُقتدى به إذا خشي من العامة أن يلتزموا السنن التزام الفرائض أن يتركوا (فيها) (^١) ليتأسى بهم فيها، ولئلا يختلط على الناس أمر دينهم فلا يفرقوا بين فرضه ونفله.\nفصل:\nفي هذا الحديث من الفقه جواز الضحايا بما يُهدى إليه وما لم يشتره بخلاف ما يعتقده عامة الناس، نبه عليه ابن بطال (^٢).\nفصل:\nلعل هذِه الجذعة كانت من الضأن، قاله ابن التين (قال) (^٣): فيكون فيه رد على عمر بن عبد العزيز في منعه ذلك.\nوروي ذلك عن ابن حبيب، أو يكون ذلك منسوخًا بحديث أبي بردة.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٨ - ٨.\n(^٢) \"شرح ابن بطال\" ٦/ ٨ - ٩.\n(^٣) من (غ).","vol":"26","page":598},{"text":"<span data-type='title' id=toc-3391>٣ - باب الأُضْحِيَّةِ لِلْمُسَافِرِ وَالنِّسَاءِ</span>\n٥٥٤٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا وَحَاضَتْ بِسَرِفَ قَبْلَ أَنْ تَدْخُلَ مَكَّةَ وَهْيَ تَبْكِي، فَقَالَ: «مَا لَكِ؟ أَنَفِسْتِ؟». قَالَتْ: نَعَمْ. قَالَ: «إِنَّ هَذَا أَمْرٌ كَتَبَهُ اللهُ عَلَى بَنَاتِ آدَمَ، فَاقْضِي مَا يَقْضِي الْحَاجُّ غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ». فَلَمَّا كُنَّا بِمِنًى أُتِيتُ بِلَحْمِ بَقَرٍ، فَقُلْتُ: مَا هَذَا؟ قَالُوا: ضَحَّى رَسُولُ اللهِ - ﷺ - عَنْ أَزْوَاجِهِ بِالْبَقَرِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح ١٠/ ٥]\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهَا وَحَاضَتْ بِسَرِفَ … الحديث السالف في الحج (^١) وفي آخره: ضحى رسول الله - ﷺ - عن أزواجه بالبقر.\nاختلف العلماء في المسافر هل تجب عليه أضحية؟ فقال الشافعي: هي سنة على جميع الناس وعلى الحاج بمنى، وبه قال أبو ثور.\nوقال مالك: الأضحية عليه ولا يؤمر بتركها إلا الحاج بمنى.\nوذكر ابن المواز عن مالك: أن من لم يحج من أهل مكة ومنى فليضح، ومذهب ابن عمر أن التضحية تلزم المسافرين، وكذا حكاه ابن بطال (^٢)، وقد سلف، وأسلفنا عن البخاري أن ابن عمر قال: هي سنة ومعروف، نعم هو قول الأوزاعي والليث.\nوقال أبو حنيفة: لا تجب التضحية على المسافرين.\nويروى عن النخعي أنه قال: رخص للحاج والمسافر أن لا يضحي، حجة الشافعي حديث الباب: ضحى عن أزواجه بالبقر وكانوا في الحج\n_________\n(^١) سبق برقم (١٥٥٦) باب: كيف تصل الحائض والنفساء؟\n(^٢) \"شرح ابن بطال\" ٦/ ٩.","vol":"26","page":599},{"text":"وحال سفر، وحجة مالك القياس على الحضر، كما لا فرق بينهم في الفرائض، وكذا الحاج بمنى لأن سهم الهدايا، وهو ما سيق من الحل إلى الحرم تقربًا.\nوذكر ابن وهب عن أفلح بن حميد، عن القاسم بن محمد قال: كنا نحج مع عائشة فلم يكن يضحي منا أحد.\nوعن عمر بن الخطاب أنه كان يحج ولا يضحي.\nوعن ابن عمر مثله، كذا في ابن بطال (^١) وفيه مخالفة لما قدمه عنه.\nقال ابن وهب: وأخبرني رجال من أهل العلم أن ابن عباس وسالم بن عبد الله وجماعة كانوا يحجون ولا يضحون.\nوعن النخعي أن أبا بكر وعمر كانا يحجان ولا يضحيان.\nوحجة أبي حنيفة في سقوطها عن المسافرين لما سقطت الجمعة والعيدان عنهم سقطت التضحية، ورووا عن علي بن أبي طالب أنه قال: لا جمعة ولا تشريق إلا في مصر جامع.\nوأما النساء فإن من أوجب الضحايا أوجبها عليهن، ومن لم يوجبها استحبها في حقهن كالرجال.\nوأوَّل ابن التين قولها: (ضَحَّى عَنْ أَزْوَاجِهِ بِالْبَقَرِ)، أي: ذبحها ضُحى عملًا بمذهبه أن الحاج لا تضحية عليه، وهو خلاف تبويب البخاري، قال: فإن يحمل على الأضحية فيكون ذلك تطوعًا لا على مجرى سنة الأضحية. وقد اختار أشهب للحاج أن يضحي إذا شاء بالإبل والبقر استحبابًا.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٩ - ١٠.","vol":"26","page":600},{"text":"فصل:\nوقوله - ﷺ - لها: \"أَنَفِسْتِ؟ \" هو بضم النون وفتحها. وقال ابن التين: ضبط بالضم، وقد قال في \"الغريبين\": يقال: نفست بالضم والفتح إذا ولدت، فإن حاضت فبالفتح لا غير.","vol":"26","page":601},{"text":"<span data-type='title' id=toc-3392>٤ - باب مَا يُشْتَهَى مِنَ اللَّحْمِ يَوْمَ النَّحْرِ</span>\n٥٥٤٩ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا ابْنُ عُلَيَّةَ، عَنْ أَيُّوبَ، عَنِ ابْنِ سِيرِينَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ: «مَنْ كَانَ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ». فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ هَذَا يَوْمٌ يُشْتَهَى فِيهِ اللَّحْمُ -وَذَكَرَ جِيرَانَهُ- وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ شَاتَيْ لَحْمٍ. فَرَخَّصَ لَهُ فِي ذَلِكَ، فَلَا أَدْرِي أَبَلَغَتِ الرُّخْصَةُ مَنْ سِوَاهُ أَمْ لَا، ثُمَّ انْكَفَأَ النَّبِيُّ - ﷺ - إِلَى كَبْشَيْنِ فَذَبَحَهُمَا، وَقَامَ النَّاسُ إِلَى غُنَيْمَةٍ فَتَوَزَّعُوهَا. أَوْ قَالَ: فَتَجَزَّعُوهَا. [انظر: ٩٥٤ - مسلم: ١٩٦٢ - فتح ١٠/ ٦]\nذكر فيه حديث أَنَسٍ - ﵁ -: قَالَ النَّبِيُّ - ﷺ - يَوْمَ النَّحْرِ: \"مَنْ كَانَ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ\". فَقَامَ رَجُلٌ … الحديث وفي آخره: ثُمَّ انْكَفَأَ النَّبِيُّ - ﷺ - إلى كَبْشَيْنِ فَذَبَحَهُمَا، وَقَامَ النَّاسُ إلى غُنَيْمَةٍ فَتَوَزَّعُوهَا. أَوْ قَالَ: فَتَجَزَّعُوهَا.\nالشرح:\nفيه فوائد: الأولى: أن من استعجل شيئًا قبل وقته فعقوبته أن يمنع ذلك الشيء، كما نبه عليه المهلب، وهذا أبو بردة استعجل الذبح قبل وقته فخُرِم أن يجزئ عنه مرة أخرى.\nولولا أنه ذكر من جيرانه حاجة ومشقة أراد إطعامهم وسد جوعهم وخلتهم لما عذره الشارع وجوز له الضحية بجذعة من المعز، ويدله على ذلك قوله في غير هذِه الرواية في حديث البراء: \"وَلَنْ تَجْزئ عَنْ أَحَدٍ بَعْدَكَ\" فلم يكن في الحديث شيء يمكن بأن يتأول منه معنى اختصاصه - ﷺ - إياه بإجازة الجذعة إلا ما ذكر من حاجة جيرانه وجوعهم.\nثانيها: أنَّ من اشتهى اللحم يوم النحر لا حرج عليه ولا يتوجه إليه ما قال عمر بن الخطاب حين لقي جابر بن عبد الله ومعه حمال لحم","vol":"26","page":602},{"text":"بدرهم فقال له: ما هذا فقال: يا أمير المؤمنين قَرِمْنَا (^١) إلى اللحم فقال له: أين تذهب هذِه الآية: ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا﴾ [الأحقاف: ٢٠] (^٢) لأن يوم النحر مخصوص بأكل اللحم والالتذاذ بالحلال لقوله تعالى: ﴿وَيَذْكُرُوا اسْمَ اللهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ﴾ [الحج: ٢٨].\nوأما في غير وقت النحر فأكله مباح إلا أن السلف كانوا يواظبون على أكله دائمًا، وستأتي سيرتهم في أكلهم وأخذهم من الدنيا في كتاب الرقاق إن شاء الله في الأطعمة.\nثالثها: ما كان عليه سلف هذِه الأمة من مواساتهم لجيرانهم مما رزقهم الله وترك الاستئثار عليهم، ألا ترى حرص أبي بردة على تعجيل الذبح من أجل خلة جيرانه ولم يتعرف إن كان ذلك يجزئ أم لا.\nرابعها: قول أنس: (لا أدري أبلغت الرخصة من سواه أم لا)، قد بين أن الرخصة لم تكن لأحد غيره في حديث البراء كما سلف.\nوقوله: (فَتَوَزَّعُوهَا) أو قال: (فَتَجَزَّعُوهَا)، الظاهر أنه من الراوي. ومعنى (تَجَزَّعُوهَا): اقتسموها؛ لأنه من الجزع وهو القطع. وعبارة ابن التين قال: هو مثل يوزعوها. قال صاحب \"العين\": الجزع: القطع، وكذا قال ابن بطال: معناهما واحد؛ لأن تجزعوها اقتسموها قطعًا (^٣).\nوالجزعة: القطعة من الشيء، ويقال: البقية منه. قال الجوهري: جزعت الوادي: قطعته (^٤).\n_________\n(^١) أي اشتهيناه. انظر: \"الصحاح\" ٥/ ٢٠٠٩.\n(^٢) رواه مالك في \"الموطأ\" ص ٥٨٢ (٣٦)، والحاكم ٢/ ٤٥٥.\n(^٣) \"العين\" ١/ ٢١٦ مادة (جزع)، \"شرح ابن بطال\" ٦/ ١٢.\n(^٤) \"الصحاح\" ٣/ ١١٩٥ مادة (جزع).","vol":"26","page":603},{"text":"وكذا عبارة الهروي في \"غريبيه\" فجزعوها: اقتسموها، وأصلها من الجزع: وهو القطع.\nوقوله قبله: (وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ شَاتَيْ لَحْمٍ) يريد لسمنها وأنها من المعز.\nونقل ابن التين الإجماع على أن الجذع من المعز لا يجزئ، وقد أوضحناه قبل. قال: واختلف في سنه فالأكثر والأشهر سنة، وقيل: عشرة أشهر، وقيل ثمانية، وقيل ستة.\nوقوله: (ثُمَّ انْكَفَأَ) هو مهموز معناه: رجع وانقلب مأخوذ من كفأت الإناء قلبته، هذا ما ذكره أهل اللغة.\nوقال الداودي: معناه عمد، وذكره ابن التين بهذا اللفظ ثم قال بعد قول أنس: كان النبي - ﷺ - يضحي بكبشين، يدل على مواظبته على ذلك؛ لأن هذا اللفظ إنما يستعمل فيما يواظب عليه، ولفظة (كان) ليست هنا، وإنما هنا (فانكفأ إلى كبشين).\nوفيه: أن الأضحية بالغنم أفضل من الإبل والبقر؛ لأنه - ﷺ - يفعل الأفضل فضحى بكبشين وأهدى مائة من الإبل؛ لأنها أفضل في الهدايا.\nوقال أبو حنيفة والشافعي: الإبل والبقر أفضل من الغنم (^١)، وعلى الأول أن الغنم أفضل، فقال ابن القرطبي: الإبل بعد، وقال القاضي أبو محمد: البقر لأن المراعَى طيب اللحم.\n_________\n(^١) \"الأم\" ٢/ ١٨٩.","vol":"26","page":604},{"text":"<span data-type='title' id=toc-3393>٥ - باب مَنْ قَالَ: الأَضْحَى يَوْمَ النَّحْرِ</span>\n٥٥٥٠ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنِ ابْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الزَّمَانُ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ، أَيُّ شَهْرٍ هَذَا». قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ، قَالَ: «أَلَيْسَ ذَا الْحِجَّةِ؟». قُلْنَا: بَلَى. قَالَ: «أَيُّ بَلَدٍ هَذَا؟». قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ، قَالَ: «أَلَيْسَ الْبَلْدَةَ؟». قُلْنَا: بَلَى. قَالَ: «فَأَيُّ يَوْمٍ هَذَا؟». قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ، فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ، قَالَ: «أَلَيْسَ يَوْمَ النَّحْرِ؟». قُلْنَا: بَلَى. قَالَ: «فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ -قَالَ مُحَمَّدٌ: وَأَحْسِبُهُ قَالَ: وَأَعْرَاضَكُمْ- عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ، وَسَتَلْقَوْنَ رَبَّكُمْ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ، أَلَا فَلَا تَرْجِعُوا بَعْدِي ضُلاَّلًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ، أَلَا لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ، فَلَعَلَّ بَعْضَ مَنْ يَبْلُغُهُ أَنْ يَكُونَ أَوْعَى لَهُ مِنْ بَعْضِ مَنْ سَمِعَهُ- وَكَانَ مُحَمَّدٌ إِذَا ذَكَرَهُ قَالَ: صَدَقَ النَّبِيُّ - ﷺ - ثُمَّ قَالَ: - أَلَا هَلْ بَلَّغْتُ؟ أَلَا هَلْ بَلَّغْتُ؟». [انظر: ٦٧ - مسلم: ١٦٧٩ - فتح ١٠/ ٧]\nذكر فيه حديث أيوب، عن مُحَمَّدٍ، عَنِ ابن أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الزَّمَانُ قَدِ اسْتَدَارَ كهَيئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ\". الحديث بطوله، وقد سلف في الحج (^١)، وفيه: \"أَلَيْسَ يَوْمَ النَّحْرِ\" قالوا: بلى.\nو(ابن أبي بكرة) اسمه عبد الرحمن أول مولود ولد بالبصرة، وأبو بكرة سلف غير مرة أن اسمه نفيع بن مسروح.\n_________\n(^١) سلف برقم (١٧٤١) باب: الخطبة أيام مني.","vol":"26","page":605},{"text":"واختلف العلماء في أيام الأضحى مع إجماعهم، كما قال ابن عبد البر في \"استذكاره\" (^١): إنَّ الأضحى بعد انسلاخ ذي الحجة على أقوال:\nأحدهما: يوم النحر ويومان بعده، وهو قول مالك وأبي حنيفة وأصحابه والثوري وأحمد، وروي ذلك عن عمر وعلي وابن عمر وابن عباس وأبي هريرة وأنس ذكره ابن القصار، وذكره ابن وهب عن ابن مسعود، وعبارة ابن حزم في إيراد أثر علي: النحر ثلاثة أيام أفضلها أولها.\nثانيها: كذلك وزيادة يوم آخر فصارت أربعة، وهو قول عطاء والحسن البصري والأوزاعي والشافعي وأبي ثور، وروي ذلك عن علي وابن عباس قالا: أيام النحر: الأيام المعلومات.\nوعبارة ابن حزم عن ابن عباس: الأيام المعلومات: يوم النحر وثلاثة أيام بعده، ثم قال: كذا في كتابي، ولا أدري لعله وهم (^٢).\nقال ابن بطال: وهو اختلاف من قولهما (^٣). وقال عطاء: النحر أربعة أيام إلى آخر أيام التشريق. وفي رواية: النحر ما دامت الفساطيط بمنى. وقال الحسن: النحر يوم النحر وثلاثة أيام بعده، حكى هذا كله ابن حزم، ثم قال: وعن الزهري فيمن نسي أن يضحي يوم النحر: لا بأس أن يضحي أيام التشريق، قال: وقال عمر بن عبد العزيز: الأضحى أربعة أيام يوم النحر وثلاثة أيام بعده (^٤).\n_________\n(^١) انظر: \"الاستذكار\" ١٥/ ١٩٧ - ٢٠١.\n(^٢) \"المحلى\" ٧/ ٣٧٧.\n(^٣) \"شرح ابن بطال\" ٦/ ١٣.\n(^٤) \"المحلى\" ٧/ ٣٧٧ - ٣٧٨.","vol":"26","page":606},{"text":"قال ابن بطال: وليس عن الصحابة غير هذين القولين، وبهما قال أئمة الفتوى وللتابعين فيها شذوذ نذكره (^١).\nوكذا قال ابن عبد البر في \"استذكاره\": لا يصح عندي في هذِه المسألة إلا قولان: الذي ذهب إليه أبو حنيفة ومالك، والذي ذهب إليه الشافعي لأنهما رويا عن جماعة من الصحابة (^٢).\nثالثها: يوم واحد وهو يوم النحر، وهو قول ابن سيرين وعليه ترجم البخاري، وحكاه ابن حزم عن حميد بن عبد الرحمن أنه كان لا يرى النحر إلا يوم النحر، وهو قول أبي سليمان (^٣) (^٤).\nرابعها: يوم واحد في الأمصار، وفي منى ثلاثة أيام، وهو قول سعيد بن جبير وجابر بن زيد.\nخامسها: يوم النحر وستة أيام بعده وهو قول قتادة.\nسادسها: عشرة أيام حكاه ابن التين.\nسابعها: وهو أغربها أنه إلى آخر يوم من ذي الحجة، روي عن الحسن البصري، قال ابن التين: ويؤثر عن عمر بن عبد العزيز أيضًا، ونقله ابن حزم عن سليمان بن يسار وأبي سلمة بن عبد الرحمن قال: الأضحى إلى هلال المحرم لمن استأنى بذلك (^٥).\nوهذِه الأقوال لا أصل لها في السنة ولا في أقوال الصحابة، كما قال ابن بطال: وليس استدلال من استدل من قوله - ﷺ -: \"أَلَيْسَ يَوْمَ\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٣.\n(^٢) \"الاستذكار\" ١٥/ ٢٠٥.\n(^٣) ورد في هامش الأصل: يعني داود بن علي بن خلف إمام أهل الظاهر.\n(^٤) \"المحلى\" ٧/ ٣٧٧.\n(^٥) \"المحلى\" ٧/ ٣٨٧.","vol":"26","page":607},{"text":"النَّحْرِ\" لا يكون نحر ولا ذبح في غيره بشيء؛ لأن النحر في أيام منى، قد نقله الخلف عن السلف وجرى عليه العمل في جميع الأمصار فلا حجة مع من خالفه (^١).\nوفي \"صحيح أبي حاتم بن حبان\" من حديث جبير بن مطعم - ﵁ - أن النبي - ﷺ - قال: \" (كل) (^٢) فجاج مكة منحر وفي كل أيام التشريق ذبح\" (^٣).\nقال صاحب \"الاستذكار\": أخرجه ابن أبي حسين، عن نافع بن جبير بن مطعم، عن أبيه، رواه عنه سليمان بن موسى، واختلف عليه في إسناده فروي عنه متصلًا ومنقطعًا، واضطرب عليه أيضًا في ابن أبي حسين، وروي من طريق أبي سعيد الخدري مرفوعًا لكن قال فيه أبو حاتم: إنه موضوع، وأخرجه أبو الشيخ من حديث جبير كما سلف، ومن حديث حجاج، عن الزهري، عن عروة، عن عائشة - ﵂ - مرفوعًا \"منى كلها منحر\"، وعن جابر مثله، وكان مالك لا يرى لأحد أن يضحي بليل.\nواحتج بقوله تعالى: ﴿وَيَذْكُرُوا اسْمَ اللهِ فِي أَيَّامٍ مَعْلُومَاتٍ على مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ﴾ [الحج: ٢٨] قال: فذكر الأيام دون الليالي، وقال أبو حنيفة والشافعي: لا بأس بالذبح ليلًا في أيام النحر لأن الله تعالى إذا ذكر الأيام فالليالي تبع لها، وإذا ذكر الليالي فالأيام تبع لها، وبه قال أشهب وإسحاق وأبو ثور (^٤).\nوأجمعوا أنه لا يجوز أن يضحي قبل طلوع الفجر يوم العيد، وقد\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٤.\n(^٢) من (غ).\n(^٣) \"صحيح ابن حبان\" ٩/ ١٦٦ (٣٨٥٤).\n(^٤) \"الاستذكار\" ١٥/ ٢٠٣ - ٢٠٦.","vol":"26","page":608},{"text":"سلف في صلاة العيد. اختلف العلماء في الأيام المعلومات والمعدودات.\nوأما ابن حزم فقال: التضحية جائزة من طلوع الشمس يوم النحر إلى أن يهل هلال المحرم ليلًا ونهارًا إذ لم يخص تعالى وقتًا دون وقت ولا رسوله فلا يجوز تخصيص وقت بغير نص؛ لأن التقرب إلى الله تعالى بالتضحية حسن ما لم يمنع منه نص أو إجماع، ولا نص في ذلك ولا إجماع إلى آخر ذي الحجة (^١). ثم نقل عن مالك بن أنس الأضحى إلى آخر يوم من ذي الحجة.\nقال ابن حزم: وروينا عن مجاهد عن مالك بن ماعز أو عكسه الثقفي أن أباه سمع عمر يقول: إنما النحر في هذِه الثلاثة الأيام، وكذا قاله ابن عباس وابن عمر وأبو هريرة وأنس بن مالك، وبه يقول أبو حنيفة ومالك ولا يصح شيء من هذا كله، أما طريق عمر ففيها مجهولان. وطريق علي، فمن حديث ابن أبي ليلى وهو سيئ الحفظ عن المنهال وهو متكلم فيه (^٢).\nقلت: هو من رجال البخاري -قال الحاكم: ومسلم- وقال العجلي وابن معين: ثقة. وذكره ابن حبان وابن شاهين في \"الثقات\"، وقال الدارقطني: صدوق (^٣).\nقال: وطريق ابن عباس فيها أبو حمزة وهو ضعيف. قلت: لعله أبو جمرة، وقد أثنى عليه غير واحد.\n_________\n(^١) \"المحلى\" ٧/ ٣٧٨.\n(^٢) \"المحلى\" ٧/ ٣٧٧.\n(^٣) انظر: \"معرفة الثقات\" للعجلي ٢/ ٨٦ ترجمة (١٠٧٢)، \"الثقات\" لابن حبان ٥/ ١٠٠، و\"سنن الدارقطني\" ١/ ١٢٤ ونصه: ابن أبي ليلى ثقة، في حفظه شيء.","vol":"26","page":609},{"text":"وطريق ابن عمر فيها إسماعيل بن عياش، وعبد الله بن نافع، وكلاهما ضعيف، وطريق أبي هريرة فيها معاوية بن صالح وليس بالقوي عن أبي مريم وهو مجهول (^١).\nقلت: لا، فقد روى عنه مع معاوية، يحيى بن أبي عمرو الشيباني.\nوقال أحمد: قالوا لي بحمص هو معروف عندنا ثم أحسنوا الثناء عليه، ويذكرون أنه كان قائمًا بشأن مسجدهم وأنه وفد على عمر بن عبد العزيز.\nوقال العجلي: مدني ثقة. وفي \"تاريخ أبي زرعة\" ويعرف بصاحب القناديل، وكان خالد بن الوليد أسره بالمسجد. وقيل: هو مولى أبي هريرة، وقال ابن أبي حاتم: اسمه عبد الرحمن بن ماعز الأنصاري.\nقلت: ومعاوية بن صالح وثقه ابن مهدي والعجلي والنسائي وأبو زرعة ويحيى بن معين وابن سعد وابن حبان والبزار وابن شاهين، وذكر ابن حيان صاحب \"تاريخ الأندلس\" أن مالكًا روى عنه وناهيك بهذا جلالة ونبلًا.\nقال ابن حزم: أما من قال: إنه يوم النحر وحده. قال: إنه مجمع عليه وما عداه مختلف فيه ولا توجد شريعة باختلاف لا نص فيه، وأما من قال بقول أبي حنيفة ومالك فإنهم يضحوا، فإنه روي عن عمر وعلي وابن عمر وابن عباس وأبي هريرة وأنس ولا يعرف لهم من الصحابة مخالف، قالوا: ومثل هذا لا يقال بالرأي.\nقال ابن حزم: إن كان هذا إجماعًا فقد خالف فيه عطاء والحسن والزهري وعمر بن عبد العزيز وأبو سلمة وسليمان بن يسار وأُفٍّ لكل إجماع يخرج عنه هؤلاء.\n_________\n(^١) \"المحلى\" ٧/ ٣٧٧.","vol":"26","page":610},{"text":"قلت: مذهبك أن الإجماع إجماع الصحابة فكيف تلزم باحتجاج التابعين- وقد روينا عن ابن عباس ما يدل على خلافه لهذا القول (^١).\nوقال أبو عمر: اختلف في ذلك عن علي وابن عباس وابن عمر، فروي عنهم ما ذكر أحمد في الأضحى ثلاثة أيام عن غير واحد من الصحابة، وروي عنهم: الأضحى أربعة أيام: (يوم النحر) (^٢) وأيام التشريق كلها، ولم يختلف عن أبي هريرة وأنس في أن الأضحى ثلاثة أيام (^٣).\nقال: وقد روينا خبرًا صحيحًا يلزم القائل بالمرسل اتباعه -ومعاذ الله أن نحتج بمرسل- قال أبو سلمة بن عبد الرحمن وسليمان بن يسار: بلغنا أن رسول الله - ﷺ - قال: \"الأضحى إلى هلال المحرم\" (^٤).\nفصل:\nقوله: (\"إن الزَّمَانَ قَدِ اسْتَدَارَ كهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ\")، قال أبو عبيد: يقال إنَّ بدء ذلك كان والله أعلم أن العرب كانت تحرم الشهور الأربعة وكان هذا مما تمسكت به من ملة إبراهيم، فربما احتاجوا إلى تحليل المحرم للحرب تكون بينهم فيكرهون أن يستحلوه ويكرهون تأخير حربهم، فيؤخرون تحريم المحرم إلى صفر فيحرمونه ويستحلون المحرم، وهذا هو النسيء الذي قال الله فيه: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾ [التوبة: ٣٧] الآية، وكان ذلك في كتابه، والنسيء: هو التأخير، ومنه قيل: بعت الشيء نسيئة، فكانوا يحرمون صفر يريدون به المحرم ويقولون: هو أحد\n_________\n(^١) \"المحلى\" ٧/ ٣٧٨.\n(^٢) من (غ).\n(^٣) \"الاستذكار\" ١٥/ ٢٠١ - ٢٠٢.\n(^٤) \"المحلى\" ٧/ ٣٧٨ - ٣٧٩.","vol":"26","page":611},{"text":"الصفرين، قال: وقد تأول بعض الناس في قوله: \"ولا صفر\" على هذا، ثم يحتاجون أيضًا إلى تأخير صفر إلى الشهر الذي بعده لحاجتهم إلى تأخير المحرم فيؤخرون تحريمه إلى ربيع ثم يمكثون بذلك ما شاء الله، ثم يحتاجون إلى مثله ثم كذلك، فكذلك تتدافع شهرًا بعد شهر حتى استدار التحريم على السنة كلها فقام الإسلام، وقد رجع المحرم إلى موضعه الذي وضعه الله تعالى به، وذلك بعد دهر طويل.\nوزعم بعض الناس أنهم كانوا يستعجلون المحرم عامًا فإذا كان قابل ردوه إلى تحريمه والتفسير الأول أحب إليَّ لقوله - ﷺ -: \"إن الزَّمَانُ قَدِ اسْتَدَارَ كهَيْئَتِهِ يَومَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ\" وليس في التفسير الأخير استدارة، وعلى هذا الذي فسرناه يكون قوله تعالى: ﴿يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا﴾ [التوبة: ٣٧] مصدقًا له لأنهم إذا حرموا في العام المحرم وفي قابل صفر، ثم احتاجوا بعد ذلك إلى تحليل صفر أيضًا أحلوه وحرموا الذي بعده، فهذا تأويل قوله تعالى: ﴿يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا﴾.\nقال أبو عبيد: وفي هذا تفسير آخر يقال إنه في الحج حدثنا سفيان بن عيينة، عن ابن أبي نجيح، عن مجاهد في قوله تعالى: ﴿وَلَا جِدَالَ﴾ [البقرة: ١٩٧] قال: قد استقر الحج في ذي الحجة لا جدال فيه وفي غير حديث سفيان يروى عن معمر، عن ابن أبي نجيح، عن مجاهد قال: كانت العرب في الجاهلية يحجون عامين في ذي القعدة وعامين في ذي الحجة فلما كانت السنة التي حج فيها أبو بكر - ﵁ - قبل حجة النبي - ﷺ - كان الحج في السنة الثانية (من) (^١) ذي القعدة، فلما كانت السنة التي حج فيها النبي - ﷺ - في العام المقبل عاد الحج\n_________\n(^١) كذا بالأصل وفي \"غريب الحديث\" (في).","vol":"26","page":612},{"text":"إلى ذي الحجة (^١).\nوقال ثابت بن حزم: روى سفيان بن حسن قال: حدثني أبو بشر عن مجاهد قال: حج أبو بكر في ذي الحجة.\nفصل:\nذكر ثابت في \"غريب الحديث\" حديث أبي بكرة وقال فيه: \"أَلَيْسَ البَلْدَةَ\" بفتح اللام. قال: ومنى أيضًا يسمونها البلدة وقد ذكر الله تعالى مكة في كتابه فقال: ﴿إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ﴾ [النمل: ٩١] بإسكان اللام فلا أعرف ما قال ثابت إلا أن تكون لغة العرب أيضًا بفتح اللام.\nفصل:\nمعنى قوله: (\"أَلَيْسَ يَوْمَ النَّحْرِ\") أي: يوم تنحر فيه الأضاحي في سائر الأقطار والهدايا بمنى.\nوقوله: (قَالَ مُحَمَّدٌ: وأحسبه قال: \"وأعراضكم\")، محمد هو ابن سيرين.\nوقوله: (\"أَوْعَى لَهُ مِنْ يَعْضِ مَن سَمِعَهُ\") كذا هو أوعى، وفي رواية: أرعى، قيل: وهو الأشبه؛ لأن المقصود الرعاية له والامتثال، ويحتمل أن يريد بأوعى: أحفظ للقيام وبحدوده عاملًا به.\nوقوله: (\"وَرَجَبُ مُضَرَ الذِي بَيْنَ جُمَادى وَشَعْبَانَ\") قال الداودي: هو تأكيد، وقال بكر بن العلاء: إنما قال ذلك؛ لأن ربيعة بن نزار كانوا يحرمون شهر رمضان ويسمونه رجبًا، وكان مضر تحرم رجبًا نفسه؛ فلذا قال: \"الذي بين جمادى وشعبان\".\n_________\n(^١) \"غريب الحديث\" ١/ ٢٩٣.","vol":"26","page":613},{"text":"وقوله: \"مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُو القَعْدَةِ وَذُو الحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ\" كذا عدها من سنين، وفيه خلاف سلف في موضعه، وحكى ابن قتيبة عن قوم إنها شوال وذو القعدة وذو الحجة والمحرم، وهو عجيب من إنكارهم رجبًا.","vol":"26","page":614},{"text":"<span data-type='title' id=toc-3394>٦ - باب الأَضْحَى وَالْمَنْحَرِ بِالْمُصَلَّى</span>\n٥٥٥١ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا خَالِدُ بْنُ الْحَارِثِ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ قَالَ: كَانَ عَبْدُ اللهِ يَنْحَرُ فِي الْمَنْحَرِ. قَالَ عُبَيْدُ اللهِ: يَعْنِي مَنْحَرَ النَّبِيِّ - ﷺ -. [انظر: ٩٨٢ - فتح ١٠/ ٩]\n\n٥٥٥٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ كَثِيرِ بْنِ فَرْقَدٍ، عَنْ نَافِعٍ أَنَّ ابْنَ عُمَرَ - ﵄ - أَخْبَرَهُ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَذْبَحُ وَيَنْحَرُ بِالْمُصَلَّى. [انظر:\n\n٩٨٢ - فتح ١٠/ ٩]\nذكر فيه حديث نَافِعٍ قَالَ: كَانَ عَبْدُ اللهِ يَنْحَرُ فِي المَنْحَرِ. قَالَ عُبَيْدُ اللهِ: يَعْنِي مَنْحَرَ النَّبِيِّ - ﷺ -.\nوعَنْ نَافِعٍ أَنَّ ابن عُمَرَ أَخْبَرَهُ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَذْبَحُ وَيَنْحَرُ بِالْمُصَلَّى.\nإنما هذا من سنة الإمام خاصة أن يذبح أضحيته أو ينحر بالمصلى، وعلى ذلك جرى العمل في أمصار المسلمين، وكان ابن عمر يذبح بالمصلى ولم ير ذلك مالك لغير الإمام.\nقال المهلب: وإنما يذبح الإمام في المصلى ليراه الناس فيذبحون على يقين بعد ذبحه ويشاهدون صفة ذبحه فإنه مما يحتاج فيه إلى البيان وليبادر الذبح بعد الصلاة كما قال في الخطبة: \"أول ما نبدأ به أن نصلي ثم ننصرف فننحر\" (^١)، قال مالك فيما رواه ابن وهب: إنما يذبح الإمام في المصلى لئلا يذبح أحد قبله.\nوقال أبو مصعب: من لم يبرز أضحيته للمصلى فلا يأتم به في الذبح، وفي كتاب محمد: إن ذبح قبله في وقت لو ذبح الإمام\n_________\n(^١) سلف برقم (٩٦٥) من حديث البراء.","vol":"26","page":615},{"text":"بالمصلى، لكان هذا ذبح بعده لم نجزه، ويذبح الإمام بعد فراغ الخطبة للاتباع، وهو مذهب مالك، كما قاله ابن التين قال: ووقع للقاضي أبي الوليد وقت ذبح الإمام بعد السلام من الصلاة، قال: ولعله يريد وبعد الخطبة.","vol":"26","page":616},{"text":"<span data-type='title' id=toc-3395>٧ - باب فِي أُضْحِيَّةِ النَّبِيِّ - ﷺ - بِكَبْشَيْنِ أَقْرَنَيْنِ، وَيُذْكَرُ: سَمِينَيْنِ</span>\nوَقَالَ يَحْيَى بْنُ سَعِيدٍ: سَمِعْتُ أَبَا أُمَامَةَ بْنَ سَهْلٍ قَالَ: كُنَّا نُسَمِّنُ الأُضْحِيَّةَ بِالْمَدِينَةِ، وَكَانَ المُسْلِمُونَ يُسَمِّنُونَ.\n\n٥٥٥٣ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يُضَحِّي بِكَبْشَيْنِ وَأَنَا أُضَحِّي بِكَبْشَيْنِ. [٥٥٥٤، ٥٥٥٨، ٥٥٦٤، ٥٥٦٥، ٧٣٩٩ - مسلم: ١٩٦٦ - فتح ١٠/ ٩]\n\n٥٥٥٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ أَنَّ رَسُولَ اللهِ - ﷺ - انْكَفَأَ إِلَى كَبْشَيْنِ أَقْرَنَيْنِ أَمْلَحَيْنِ فَذَبَحَهُمَا بِيَدِهِ.\nتَابَعَهُ وُهَيْبٌ، عَنْ أَيُّوبَ. وَقَالَ إِسْمَاعِيلُ وَحَاتِمُ بْنُ وَرْدَانَ عَنْ أَيُّوبَ عَنِ ابْنِ سِيرِينَ، عَنْ أَنَسٍ. [انظر: ٥٥٥٣ - مسلم: ١٩٦٦ - فتح ١٠/ ٩]\n\n٥٥٥٥ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ، عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - أَعْطَاهُ غَنَمًا يَقْسِمُهَا عَلَى صَحَابَتِهِ ضَحَايَا، فَبَقِيَ عَتُودٌ فَذَكَرَهُ لِلنَّبِيِّ - ﷺ -، فَقَالَ: «ضَحِّ أَنْتَ بِهِ». [انظر: ٣٣٠٠ - مسلم: ١٩٦٥ - فتح ١٠/ ٩]\nوقال يحيى بن سعيد: سمعت أَبَا أُمَامَةَ بْنَ سَهْلٍ قَالَ: كُنَّا نُسَمِّنُ الأُضْحِيَّةَ بِالْمَدِينَةِ، وَكَانَ المُسْلِمُونَ يُسَمِّنُونَ.\nثم ساق حديث أنس - ﵁ -: كَانَ النَّبِيُّ - ﷺ - يُضَحِّي بِكَبْشَيْنِ وَأَنَا أُضَحِّي بِكَبْشَيْنِ.\nوحديث عبد الوهاب عن أيوب، عن أبي قلابة، واسمه عبد الله بن زيد بن عمرو بن ناتل الجرمي جرم بن ربان أخي تغلب وسلخ ويزيد أولاد حلوان. تابعه وهيب عن أيوب، وقال إسماعيل وحاتم بن وردان، عن أيوب، عن ابن سيرين، عن أنس.","vol":"26","page":617},{"text":"ثم ساق حديث أبي الخير واسمه مرثد بن عبد الله اليزني، عن عقبة بن عامر أَنَّ النَّبِيَّ - ﷺ - أَعْطَاهُ غَنَمًا يَقْسِمُهَا عَلَى صَحَابَتِهِ ضَحَايَا، فَبَقِيَ عَتُودٌ فَذَكَرَهُ لرسول الله - ﷺ -، فَقَالَ: \"ضَحِّ بِهِ أَنْتَ\".\nحديث عقبة سلف قريبًا، وحديث أنس الثاني مطابق لما ترجم عليه.\nوأبو أمامة بن سهل ادعى ابن التين أنه من كبار التابعين وولد في حياة رسول الله - ﷺ -، ليس له حديث.\nقلت: سماه رسول الله وبرك عليه وكناه واسمه أسعد وهو أحد الستة من الصحابة من يكنى بأبي أمامة.\nقوله: (تابعه وهيب عن أيوب) هذِه المتابعة أخرجها الإسماعيلي عن الحسن بن سليمان، ثنا الزعفراني، ثنا عفان، ثنا وهيب، عن أيوب، عن أبي قلابة.\nوحديث حاتم قال أبو بكر: أنا الساجي والمنيعي، قال: ثنا صالح بن هاشم بن وردان، ثنا أبي، ثنا أيوب، به. وحديث إسماعيل رواه أبو بكر أيضًا عن محمد بن أبي علي، ثنا الحسن الحلواني، ثنا عفان، ثنا إسماعيل بن إبراهيم، ثنا أيوب به.\nوقد روي عن النبي - ﷺ - أنه ضحى بكبشين أحدهما عنه وعن أهل بيته والثاني عن أمته (^١)، وروي عنه من طرق متواترة أنه ضحى بكبشين كما قاله ابن بطال (^٢).\n_________\n(^١) رواه الدارقطني ٤/ ٢٨٥ من حديث أنس. وانظر: \"نصب الراية\" ٤/ ٢١٥ - ٢١٦، \"البدر المنير\" ٩/ ٢٩٩، \"الإرواء\" ٤/ ٣٤٩ - ٣٥٤.\n(^٢) \"شرح ابن بطال\" ٦/ ١٨.","vol":"26","page":618},{"text":"وروى ابن وهب عن حيوة، عن أبي صخر عن ابن قسيط عن عروة، عن عائشة - ﵂ - أنه - ﷺ - أمر بكبش أقرن يطأ في سواد وينظر في سوادٍ ويبرك في سواد ثم ذبحه وقال: \"بسم الله اللهم تقبل من محمد وآل محمد ومن أمته\" ثم ضحى به (^١)، ذكره ابن المنذر.\nوذكر ابن وهب عن يحيى بن عبد الله بن سالم ويعقوب بن عبد الرحمن، عن عمرو مولى المطلب، عن المطلب بن عبد الله، عن جابر بن عبد الله - ﵁ - أن النبي - ﷺ - دعا بكبشه فذبحه وقال: \"بسم الله والله أكبر اللهم عني وعن من لم يضح من أمتي\" (^٢).\nوذكر الطحاوي حديث عائشة - ﵂ - وحديث جابر، وذكر مثله من حديث أبي سعيد الخدري (^٣).\nوهذِه الآثار مبينة لمعنى حديث أنس ومفسرة له، واختلافها يدل على أن الأمر في ذلك واسع فمن أراد أن يضحي عن نفسه باثنين وثلاثة فهو أزيد في أجره إذا أراد بذلك وجه الله وإطعام المساكين، وذهب مالك والليث والأوزاعي والشافعي وأحمد وإسحق وأبو ثور\n_________\n(^١) رواه مسلم (١٩٦٧) كتاب: الأضاحي، باب: استحباب الضحية. عن هارون بن معروف، عن عبد الله بن وهب، به.\n(^٢) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ١٧٧، والحاكم ٤/ ٢٢٩ كلاهما من طريق ابن وهب، به.\nوفيهما (عن المطلب بن عبد الله، وعن رجل من بني سلمة).\nورواه أبو داود (٢٨١٠)، والترمذي (١٥٢١)، وأحمد ٣/ ٣٦٢؛ كلهم من طريق يعقوب بن عبد الرحمن به. وفيهم (عن المطلب بن عبد الله، عن جابر). وقال الترمذي: هذا حديث غريب من هذا الوجه. وصححه الألباني في \"الإرواء\" (١١٣٨).\n(^٣) \"شرح معاني الآثار\" ٤/ ١٧٦ - ١٧٨.","vol":"26","page":619},{"text":"إلى أنه يجوز للرجل أن يضحي بالشاة الواحدة عنه وعن أهل بيته، وروي مثله عن أبي هريرة وابن عمر واحتج أحمد بذبح النبي - ﷺ - عن أمته.\nقال ابن المنذر: وكره ذلك الثوري وأبو حنيفة وأصحابه.\nقال الطحاوي: لا يجوز أن يضحي بشاة واحدة عن اثنين، وقالوا: إن ما روي عن رسول الله - ﷺ - أنه ذبح عنه وعن أمته منسوخ أو مخصوص، ومما يدل على ذلك أنه لو كان الكبش يجزئ عن غير واحد لا وقت ولا عدد في ذلك كانت البدنة والبقرة أحرى أن تكونا كذلك، ولما رأينا النبي - ﷺ - وقت في البدن والبقر فنحر في الحديبية كل واحد عن سبعة دل أنه لا يجزئ في البقرة والبدنة عن أكثر ممن ذبحت عنه يومئذٍ وذلك سبعة، فالشاة أحرى بذلك (^١).\nقال ابن المنذر: والقول الأول أولى للثابت عن النبي - ﷺ -.\nقال ابن بطال: والنسخ لا يكون بالدعوى إلا بالنقل الثابت، واستعمال السنن أولى من إسقاط بعضها ولا سلف للكوفيين في أقوالهم بالنسخ في ذلك (^٢).\nفصل:\nسلف حديث عقبة كما نبهنا عليه، والعتود: الجذع من المعز.\nقال ابن بطال: وهو ابن خمسة أشهر (^٣)، وثقل ابن التين عن أهل اللغة: إنه الصغير من أولاد المعز إذا قوي ورعى وأتى عليه حول فهو عتود وأعتد وعتدان وعدان على الأصل.\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١٨١.\n(^٢) \"شرح ابن بطال\" ٦/ ١٩.\n(^٣) \"شرح ابن بطال\" ٦/ ١٩.","vol":"26","page":620},{"text":"وعبارة الداودي: إنه الجذع، والحديث خاص لعقبة لا يجوز لغيره إلا أبا بردة بن دينار الذي رخص له الشارع مثله دون غيرهما (^١) كما سلف.\nوجزم ابن التين بأنه منسوخ بحديث أبي بردة وقال: أو يكون سن العتود فوق الجذع خلافًا لما سلف عن الداودي.\nفصل:\nالأملح: الأغبر وهو الذي فيه سواد وبياض وعبارة \"العين\" الملحة والملح بياض يشوبه شيء من سواد، وكبش أملح وعنب ملاحي لضرب منه في حبه طول (^٢).\nوعبارة \"الصحاح\" وابن فارس: الأملح: الأبيض يخالط بياضه سواد، وقد أملح الكبش إملاحًا صار أملح (^٣). وعبارة ابن الأعرابي: أنه النقي البياض. وقال أبو عبيد عن الكسائي وأبى زيد أنه الذي فيه بياض وسواد ويكون البياض أكثر.\nفصل:\nوقول (سَهْلٍ: كُنَّا نُسَمِّنُ الأُضْحِيَّةَ بِالْمَدِينَةِ)، قال ابن عباس في قوله تعالى: ﴿ذَلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ (٣٢)﴾ [الحج: ٣٢] قال في الاستسمان والاستعظام والاستحسان، ونقل ابن التين عن ابن القرطبي أنه كان يكره أن تسمن الأضحية لئلا يتشبه باليهود، وفيه بعد لا جرم.\n_________\n(^١) ورد في هامش الأصل: وزيد بن حارثة في أبي داود.\n(^٢) \"العين\" ٣/ ٢٤٤ - ٢٤٥.\n(^٣) \"الصحاح\" ١/ ٤٠٧، \"مجمل اللغة\" ٣/ ٨٣٩.","vol":"26","page":621},{"text":"قال الداودي: وقول أبي أمامة أحسن.\nفصل:\nذهب أبو حنيفة إلى جواز التضحية بما حملت به البقرة الإنسية من الثور الوحشي وبما حملت العنز من الوعل. وقال أبو ثور: يجوز إذا كان منسوبًا إلى الأنعام.\nوفي كتاب الصيد للطحاوي عن أبي حنيفة قيل له: أتضحي ببقرة من الوحش أو ظبي أو حمار؟ قال: لا يجزئ شيء من هذا في أضحية ولا في غيرها، قيل: فإن كان الحمار الوحشي قد ألف؟ قال: لا، وكذا قال أبو يوسف ومحمد، وكذا قاله الثوري، وقال مالك: الظبي ليس من الأنعام، وأجاز الحسن بن حي التضحية ببقرة وحشية عن سبعة، وبالظبي أو الغزال عن واحد.\nولما ذكر ابن حزم حديث: \"مثل المهجر كالمهدي بدنه\" (^١)، إلى آخره قال: فيه جواز هدي دجاجة وعصفور وتقريبهما وتقريب بيضة، والأضحية بلا شك، وفيه تفضيل الأكبر فالأكبر جنسًا ومنفعةً للمساكين (^٢).\nفرع:\nعند مالك: أن النعجة والتيس والعنز أفضل من الإبل والبقر في الضحية كما أسلفناه عنه، وخالفه أبو حنيفة والشافعي فرأيا الإبل أفضل ثم البقر ثم الضأن ثم المعز.\n_________\n(^١) سلف برقم (٩٢٩).\n(^٢) \"المحلى\" ٧/ ٣٧١.","vol":"26","page":622},{"text":"<span data-type='title' id=toc-3396>٨ - باب قَوْلِ النَّبِيِّ - ﷺ - لأَبِي بُرْدَةَ: «ضَحِّ بِالْجَذَعِ مِنَ الْمَعَزِ، وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ»</span>\n٥٥٥٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُطَرِّفٌ، عَنْ عَامِرٍ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ - ﵄قَالَ: ضَحَّى خَالٌ لِي يُقَالُ لَهُ: أَبُو بُرْدَةَ قَبْلَ الصَّلَاةِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «شَاتُكَ شَاةُ لَحْمٍ». فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ عِنْدِي دَاجِنًا جَذَعَةً مِنَ الْمَعَزِ. قَالَ: «اذْبَحْهَا وَلَنْ تَصْلُحَ لِغَيْرِكَ». ثُمَّ قَالَ: «مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَإِنَّمَا يَذْبَحُ لِنَفْسِهِ، وَمَنْ ذَبَحَ بَعْدَ الصَّلَاةِ فَقَدْ تَمَّ نُسُكُهُ، وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ» [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ١٠/ ١٢].\nتَابَعَهُ عُبَيْدَةُ، عَنِ الشَّعْبِيِّ وَإِبْرَاهِيمَ. وَتَابَعَهُ وَكِيعٌ، عَنْ حُرَيْثٍ، عَنِ الشَّعْبِيِّ. وَقَالَ عَاصِمٌ وَدَاوُدُ، عَنِ الشَّعْبِيِّ: عِنْدِي عَنَاقُ لَبَنٍ. وَقَالَ زُبَيْدٌ وَفِرَاسٌ، عَنِ الشَّعْبِيِّ: عِنْدِي جَذَعَةٌ. وَقَالَ أَبُو الأَحْوَصِ: حَدَّثَنَا مَنْصُورٌ: عَنَاقٌ جَذَعَةٌ. وَقَالَ ابْنُ عَوْنٍ: عَنَاقٌ جَذَعٌ، عَنَاقُ لَبَنٍ.\n\n٥٥٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ سَلَمَةَ، عَنْ أَبِي جُحَيْفَةَ، عَنِ الْبَرَاءِ قَالَ: ذَبَحَ أَبُو بُرْدَةَ قَبْلَ الصَّلَاةِ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «أَبْدِلْهَا». قَالَ: لَيْسَ عِنْدِي إِلاَّ جَذَعَةٌ -قَالَ شُعْبَةُ: وَأَحْسِبُهُ قَالَ:- هِيَ خَيْرٌ مِنْ مُسِنَّةٍ قَالَ: «اجْعَلْهَا مَكَانَهَا، وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ». [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ١٠/ ١٢].\nوَقَالَ حَاتِمُ بْنُ وَرْدَانَ: عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ:\nعَنَاقٌ جَذَعَةٌ.\nذكر فيه حديث مُطَرِّفٍ، عَنْ عَامِرٍ، عَنِ البَرَاءِ - ﵁ - قَالَ: ضَحَّى خَالٌ لِي يُقَالُ أَبُو بُرْدَةَ قَبْلَ الصَّلَاةِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"شَاتُكَ شَاةُ لَحْمٍ\". فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ عِنْدِي دَاجِنًا جَذَعَةً مِنَ المَعَزِ. قَالَ: \"اذْبَحْهَا وَلَا تَصْلُحَ لِغَيْرِكَ\". الحديث.","vol":"26","page":623},{"text":"تَابَعَهُ عُبَيْدَةُ -يعني ابن معتب الكوفي- عَنِ الشَّعْبِيِّ وَإِبْرَاهِيمَ. وَتَابَعَهُ وَكِيعٌ، عَنْ حُرَيْثٍ، عَنِ الشَّعْبِيِّ. وَقَالَ عَاصِمٌ وَدَاوُدُ، عَنِ الشَّعْبِيِّ: عِنْدِي عَنَاقُ لَبَنٍ. وَقَالَ زُبَيْدٌ وَفِرَاسٌ، عَنِ الشَّعْبِيِّ: عِنْدِي جَذَعَةٌ. وَقَالَ أَبُو الأَحْوَصِ: ثَنَا مَنْصُورٌ: عَنَاقٌ جَذَعَةٌ. وَقَالَ ابن عَوْنٍ: عَنَاقٌ جَذَعٌ، عَنَاقُ لَبَنٍ.\nحدثني مُحَمَّدُ بْنُ بَشَّارٍ، ثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، ثَنَا شُعْبَةُ، عَنْ سَلَمَةَ، عَنْ أَبِي جُحَيْفَةَ -أي واسمه وهب بن عبد الله السوائي- قَالَ: لَيْسَ عِنْدِي إِلَّا جَذَعَةٌ قَالَ شُعْبَةُ: وَأَحْسِبُهُ قَالَ: هِيَ خَيْرٌ مِنْ مُسِنَّةٍ قَالَ: \"اجْعَلْهَا مَكَانَهَا، وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ\".\nوَقَالَ حَاتِمُ بْنُ وَرْدَانَ: عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ، عَنْ رسول الله - ﷺ -. وَقَالَ: عَنَاقٌ جَذَعَةٌ.\nالشرح:\nتعليق عاصم أخرجه النسائي عن عثمان بن عبد الله، عن عفان، عن شعبة، عن داود بن أبي هند، عن عاصم، عن الشعبي به (^١).\nوتعليق زبيد وفراس أخرجهما البخاري نفسه عن آدم، ثنا شعبة، ثنا زبيد، عن الشعبي (^٢). وثنا موسى بن إسماعيل، ثنا أبو عوانة، عن فراس، عن الشعبي فذكره (^٣).\n_________\n(^١) عزاه المري في \"التحفة\" ٢/ ٤٧٤ للنسائي في الصلاة عن عثمان بن عبد الله، عن عفان، عن شعبة، عن داود، عن الشعبي به. ووصله أيضًا مسلم (١٩٦١/ ٥) من طريق هشيم، عن داود به، وليس فيه ذكر عاصم. وأما تعليق عاصم فوصله مسلم (١٩٦١/ ٨) من طريق عبد الواحد بن زياد، عن عاصم به. وانظر: \"الفتح\" ١٠/ ١٧.\n(^٢) سبق برقم (٩٦٥) كتاب: العيدين، باب: الخطبة بعد العيد.\n(^٣) سيأتي برقم (٥٥٦٣) كتاب: الأضاحي، باب: من ذبح قبل الصلاة أعاد.","vol":"26","page":624},{"text":"تعليق أبي الأحوص أخرجه أبو داود عن مسدد عنه (^١) وأخرجه البخاري عن عثمان، ثنا جرير، عن منصور، عن الشعبي باللفظ الذي ذكر معلقًا عن أبي الأحوص: يا رسول الله إن عندنا عناقًا لنا جذعة (^٢). الحديث.\nوتعليق ابن عون أخرجه النسائي عن عثمان بن عبد الله، عن عثمان، عن شعبة، عن ابن عون (^٣).\nوتعليق (أيوب) (^٤) أخرجه البخاري عن علي بن عبد الله، ثنا إسماعيل بن علية، عن أيوب (^٥).\nوالعلماء مجمعون على القول بظاهر هذا الحديث، وقد سلف الكلام فيه واضحًا، والعناق من المعز ابن خمسة أشهر أو نحوها، كما قاله ابن بطال؛ قال: وهي جذعة ولا يجوز في الضحايا بإجماع كما سلف، وإنما يجوز من المعز الثني فما فوقه، وهي ثني إذا تم له سنة ودخل في الثانية، قال: وإنما يجوز الجذع من الضأن فقط وهو ابن سبعة أشهر، قيل: إذا دخل فيها، وقيل: إذا أكملها، وعلامته أن يرقد صوف ظهره بعد قيامه وإذا كان كذلك قالت العرب إنه قد أجذع ولا يجوز من سائر الأزواج الثمانية من الأنعام إلا الثني فما فوق، فثني البقرة إذا كمل له سنتان ودخل في الثالثة، وثني الإبل إذا كمل له خمس سنين ودخل في السادسة (^٦).\n_________\n(^١) أبو داود (٢٨٠٠).\n(^٢) سبق برقم (٩٥٥) كتاب: العيدين، باب: الأكل يوم النحر.\n(^٣) انظر: \"تحفة الأشراف\" للمزي ٢/ ٤٧٤. وفيه عثمان بن عبد الله، عن عفان …\n(^٤) من (غ).\n(^٥) سيأتي قريبا برقم (٥٥٦١) باب: من ذبح قبل الصلاة أعاد.\n(^٦) \"شرح ابن بطال\" ٦/ ٢٠ - ٢١.","vol":"26","page":625},{"text":"فصل:\nقوله: (إِنَّ عِنْدِي دَاجِنًا جَذَعَةً مِنَ المَعَزِ) قال ابن السكيت: شاة في داجن وراجِن إذا ألفت البيوت واستأنست قال: ومن العرب من يقرأها بالهاء، وكذلك غير الشاة (^١).\nوقوله: (عندي عناق لبن)، قدمنا عن الداودي أنه قال: العناق التي استحقت أن تحمل دون الثنية شيئًا، والذي ذكر أهل اللغة أنها الأنثى من ولد المعز.\nوقال الداودي: يطلق العناق على الذكر والأنثى، وبين بقوله: (لبن) أنها أنثى (من ولد المعز) (^٢). فغلط الداودي في اللغة وفي تأويل الحديث؛ لأن معنى (عناق لبن): أي جذعة ترضع أمها لم يرد أنها ذاتِ لبن فتكون ثنية أو فوق ذلك.\nوقوله: (عَنَاقٌ جَذَعٌ) نحو قول الداودي: أن العناق تقع على الذكر إلا أن أهل اللغة على خلاف ذلك.\n_________\n(^١) انظر: \"الصحاح\" ٥/ ٢١١١.\n(^٢) من (غ).","vol":"26","page":626},{"text":"<span data-type='title' id=toc-3397>٩ - باب مَنْ ذَبَحَ الأَضَاحِيَّ بِيَدِهِ</span>\n٥٥٥٨ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ قَالَ: ضَحَّى النَّبِيُّ - ﷺ - بِكَبْشَيْنِ أَمْلَحَيْنِ، فَرَأَيْتُهُ وَاضِعًا قَدَمَهُ عَلَى صِفَاحِهِمَا يُسَمِّي وَيُكَبِّرُ، فَذَبَحَهُمَا بِيَدِهِ. [انظر: ٥٥٥٣ - مسلم: ١٩٦٦ - فتح ١٠/ ١٨]\nذكر فيه حديث أَنَسٍ - ﵁ - قَالَ: ضَحَّى النَّبِيُّ - ﷺ - بِكَبْشَيْنِ أَمْلَحَيْنِ، فَرَأَيْتُهُ وَاضِعًا قَدَمَهُ عَلَى صِفَاحِهِمَا يُسَمِّي وَيُكَبِّرُ، فَذَبَحَهُمَا بِيَدِهِ.\nالشرح:\nالصفاح بكسر الصاد يعني جانبي وجهها، وعبارة الداودي: الصفاح جانب الوجه ففيه وضع القدم.\nوقال غيره: أراد صفح العنق أي ناحيته.\nوفيه: أن الاختيار والسنة للمرء أن يذبح أضحيته بيده، والعلماء على استحبابه فإن كان به عذر جاز أن يستنيب بغيره؛ لأن الأعذار تسقط معها أحكام الاختيار، فإن استناب مع القدرة أتى مكروهًا وأجزأه.\nقال ابن التين: وفيما علق عن الشيخ أبي حفص فإن ترك أو ذبح من غير ضرورة لم يجزه وأعاد.\nقلت: هو غريب، قال (أصحاب السبيعي) (^١): كان أصحاب رسول الله - ﷺ - يذبحون ضحاياهم بأيديهم، قال مالك: وذلك من التواضع لله وأن رسوله كان يفعله فإن أمر (^٢) بذلك مسلمًا أجزأته بما صنع وكذلك\n_________\n(^١) كذا بالأصول، وفي \"شرح ابن بطال\" ٦/ ٢١: أبو إسحاق السبيعي.\n(^٢) في الأصل: أمره، والمثبت هو الملائم للسياق.","vol":"26","page":627},{"text":"الهدي، وقد كان أبو موسى الأشعري يأمر بناته أن يذبحن نسائكهن بأيديهن (١).\nوروى الزهري: أنه - ﷺ - قال لعائشة أو لفاطمة: \"اشهدي نسيكتك فإنه يغفر لك عند أول قطرة من دمها\" (٢).\nفصل:\nوترجم له أيضًا باب وضع القدم على صفح الذبيحة، ومعنى ذلك -والله أعلم- ليقوى على الإجهاز عليها ويكون أسرع لموتها لقوله - ﷺ -: \"إذا ذبحتم فأحسنوا الذبح وليحد أحدكم شفرته وليرح ذبيحته\" (٣) وليس ذلك من تعذيبها المنهي عنه إذ لا يقدر على ذبحها إلا (بتفاقها) (٤).\nوقال ابن القاسم: الصواب أن يضجعها على شقها الأيسر على ذلك مضى عمل المسلمين فإن جهل فأضجعها على الشق الآخر لم يحرم أكلها.\nفصل:\nوترجم عليه أيضًا باب التكبير عند الذبح، قال المهلب: وهو مما أمر الله به لقوله تعالى: ﴿وَلِتُكَبِّرُوا اللهَ على مَا هَدَاكُمْ﴾ [البقرة: ١٨٥] وهذا [على] (٥) الندب والاستنان، ومعناه إحضار النية لله لا لشيء من العبادات التي كانت الجاهلية تذبح لها، وكان الحسن البصري يقول\n_________\n(١) رواه عبد الرزاق ٤/ ٣٨٩ (٧١٦٩).\n(٢) رواه عبد الرزاق ٤/ ٣٨٨ (٧١٦٨).\n(٣) رواه مسلم (١٩٥٥) كتاب: الصيد، باب: الأمر بإحسان الذبح. من حديث شداد بن أوس.\n(٤) كذا في الأصول، \"شرح ابن بطال\" ٦/ ٢٢، وفي \"عمدة القاري\" ١٧/ ٢٧٧: (بتعافها).\n(٥) زيادة يقتضيها السياق.","vol":"26","page":628},{"text":"عند ذبح أضحيته: بسم الله والله أكبر، هذا منك ولك، اللهم تقبل من فلان. وكره أبو حنيفة أن يذكر مع اسم الله غيره بأن يقول: اللهم تقبل من فلان عند الذبح، ولا بأس بذلك قبل التسمية وقبل الذبح.\nوقال ابن القاسم: ليقل الذابح: باسم الله والله أكبر، وليس بموضع صلاة على رسول الله - ﷺ - ولا تسبيح ولا يذكر هنا إلا الله وحده (^١)، وهو قول الليث. وكان ابن عمر يقول: باسم الله والله أكبر. قال ابن القاسم: فإن سمى الله أجزأه وإن شاء قال: اللهم تقبل منى، وأنكر مالك قولهم: اللهم منك وإليك (^٢).\nوقال الشافعي: التسمية على الذبيحة باسم الله فإن زاد بعد ذلك شيئًا من ذكر الله أو صلى على محمد - ﷺ - لم أكرهه، فإن قال: اللهم تقبل منى، فلا بأس (^٣).\nوقال محمد بن الحسن: إن ذبح شاة فقال: الحمد لله أو قال: سبحان الله والله أكبر يريد بذلك التسمية فلا بأس به. وهذا كله تسمية وقال: وإن قال الحمد لله، يريد أن يحمده ولا يريد التسمية فلا يجزئ شيء عن التسمية ولا يؤكل، وبه قال أبو ثور.\nفرع:\nالأولى عندنا: أن المرأة تُوَكِّل ولا تباشر الذبح بنفسها ويجوز استنابة الذمي والمرأة الحائض. وفي \"المدونة\": أنه إذا استناب ذميًّا لم يجزه (^٤)، وأجازه أشهب وقيل: رواه عن مالك.\n_________\n(^١) \"المدونة\" ١/ ٤٢٩.\n(^٢) المرجع السابق.\n(^٣) \"الأم\" ٢/ ٢٠٤.\n(^٤) في \"المدونة\" ١/ ٤٣٠. قال مالك: إن ذبح النصراني أضحية المسلم بأمر المسلم، أعاد أضحيته.","vol":"26","page":629},{"text":"<span data-type='title' id=toc-3398>١٠ - باب مَنْ ذَبَحَ أضَحِيَّةَ غَيْرِهِ</span>\nوَأَعَانَ رَجُلٌ ابن عُمَرَ فِي بَدَنَتِهِ. وَأَمَرَ أَبُو مُوسَى بَنَاتِهِ أَنْ يُضَحِّينَ بِأَيْدِيهِنَّ.\n\n٥٥٥٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - بِسَرِفَ وَأَنَا أَبْكِي، فَقَالَ: «مَا لَكِ؟ أَنَفِسْتِ؟». قُلْتُ: نَعَمْ. قَالَ: «هَذَا أَمْرٌ كَتَبَهُ اللهُ على بَنَاتِ آدَمَ، اقْضِي مَا يَقْضِي الْحَاجُّ غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ». وَضَحَّى رَسُولُ اللهِ - ﷺ - عَنْ نِسَائِهِ بِالْبَقَرِ. [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح ١٠/ ١٩]\nوأعان رجل ابن عمر في بدنته، وأمر أبو موسى بناته أن يضحين بأيديهن.\nثم ذكر حديث عَائِشَةَ - ﵂ -: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - بِسَرِفَ … الحديث السالف، وفي آخره: وَضَحَّى رَسُولُ اللهِ - ﷺ - عَنْ نِسَائِهِ بِالْبَقَرِ.\nالشرح:\nفيه -كما قال المهلب- حجة لرواية ابن عبد الحكم، عن مالك: أنه من ذبح لرجل أضحيته بغير أمره من يقوم بخدمته مثل الولد أو بعض عياله وذبحها على وجه الكفاية أنها تجزئ عنه كما ذبح الشارع عن أزواجه بالبقر.\nقال الأبهري: إذا ذبحها من يقوم بأمره كالأخ والوكيل فيجوز؛ لأنه نائب عنه وذبح عنه.\nواختلفوا إن أمر بذبحها غير مسلم فكره ذلك علي وابن عباس وجابر، ومن التابعين ابن سيرين والحسن والشعبي وربيعة وقاله","vol":"26","page":630},{"text":"الليث، وقال مالك: أرى أن يبدلها بأخرى حتى يذبحها هو بنفسه صاغرًا؛ فإنَّ ذلك من التواضع، وكان - ﷺ - يذبح بنفسه وكره ذلك الثوري والشافعي والكوفيون، وأشهب صاحب مالك كما سلف، فإن وقع أجزأ ذلك عندهم وأجاز ذلك عطاء، وحجة هذِه المقالة أن الله أباح لنا ذبائحهم وإذا كان لنا أن نولي ذبائحنا من تحل لنا ذبيحته من المسلمين كان جميع من حلت لنا ذبيحته في معناه في أنه يقوم مقامه ولا فرق بين ذلك.\nقال ابن المنذر: ومن كرهه فإنما هو على وجه الاستحباب لا على وجه التحريم.\nقال مالك: فإن ذبحها مسلم أجنبي بغير أمره لم يجز عنه وهو ضامن لها، وأجاز ذلك أبو حنيفة والشافعي، وحجة من أجازها أن من أصولهم أن الضحية تجب عندهم بالشراء قياسًا على ما اتفقوا عليه من الهدي إذا بلغ محله فذبحه ذابح بغير أمره يجزئ عنه؛ لأنه شيء خرج من ماله لله، فكأن الذابح ذبحه للمساكين المستحقين له، وأما مالك فالهدي عنده مخالف للضحايا فصحت الضحايا عنده بالذبح لا بالشراء؛ لأنه يجيز للمضحي أن يبدل أضحيته بأفضل منها وأسمن فهي مفتقرة إلى نية، فكذلك لم يجز أن يذبحها أحد عنه بغير أمره. وقول مالك أولى بالحديث -والله تعالى أعلم- وليس لأحد عنده أن يبدل هديه.\nفصل:\nوأمرُ أبي موسى بناته بالتضحية ظاهر في جواز ذبيحة المرأة، هو ما في \"المدونة\" وكرهه عند محمد.","vol":"26","page":631},{"text":"<span data-type='title' id=toc-3399>١١ - باب الذَّبْحِ بَعْدَ الصَّلَاةِ</span>\n٥٥٦٠ - حَدَّثَنَا حَجَّاجُ بْنُ الْمِنْهَالِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي زُبَيْدٌ قَالَ: سَمِعْتُ الشَّعْبِيَّ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ فَقَالَ: «إِنَّ أَوَّلَ مَا نَبْدَأُ مِنْ يَوْمِنَا هَذَا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ هَذَا فَقَدْ أَصَابَ سُنَّتَنَا، وَمَنْ نَحَرَ فَإِنَّمَا هُوَ لَحْمٌ يُقَدِّمُهُ لأَهْلِهِ، لَيْسَ مِنَ النُّسُكِ فِي شَيْءٍ». فَقَالَ أَبُو بُرْدَةَ: يَا رَسُولَ اللهِ، ذَبَحْتُ قَبْلَ أَنْ أُصَلِّيَ، وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ مُسِنَّةٍ. فَقَالَ: «اجْعَلْهَا مَكَانَهَا، وَلَنْ تَجْزِيَ -أَوْ تُوفِىَ- عَنْ أَحَدٍ بَعْدَكَ». [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ١٠/ ١٩]\nذكر فيه حديث البَرَاءِ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَخْطُبُ فَقَالَ: \"إِنَّ أَوَّلَ مَا نَبْدَأُ فِي يَوْمِنَا هذا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ فَنَنْحَرَ .. \" الحديث، آخره: وَلَنْ تَجْزِيَ -أَوْ تُوفِيَ- عَنْ أَحَدٍ بَعْدَكَ\".\nثم ترجم عليه:","vol":"26","page":632},{"text":"<span data-type='title' id=toc-3400>١٢ - باب مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ أَعَادَ</span>\n٥٥٦١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ». فَقَالَ رَجُلٌ: هَذَا يَوْمٌ يُشْتَهَى فِيهِ اللَّحْمُ -وَذَكَرَ مِنْ جِيرَانِهِ، فَكَأَنَّ النَّبِيَّ - ﷺ - عَذَرَهُ- وَعِنْدِي جَذَعَةٌ خَيْرٌ مِنْ شَاتَيْنِ. فَرَخَّصَ لَهُ النَّبِيُّ - ﷺ -، فَلَا أَدْرِي بَلَغَتِ الرُّخْصَةُ أَمْ لَا، ثُمَّ انْكَفَأَ إِلَى كَبْشَيْنِ- يَعْنِي: فَذَبَحَهُمَا- ثُمَّ انْكَفَأَ النَّاسُ إِلَى غُنَيْمَةٍ فَذَبَحُوهَا. [انظر: ٩٥٤ - مسلم: ١٩٦٢ - فتح ١٠/ ٢٠]\n\n٥٥٦٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الأَسْوَدُ بْنُ قَيْسٍ، سَمِعْتُ جُنْدَبَ بْنَ سُفْيَانَ الْبَجَلِيَّ قَالَ: شَهِدْتُ النَّبِيَّ - ﷺ - يَوْمَ النَّحْرِ فَقَالَ: «مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيُعِدْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَذْبَحْ فَلْيَذْبَحْ». [انظر: ٩٨٥ - مسلم: ١٩٦٠ - فتح ١٠/ ٢٠]\n\n٥٥٦٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ فِرَاسٍ، عَنْ عَامِرٍ، عَنِ الْبَرَاءِ قَالَ: صَلَّى رَسُولُ اللهِ - ﷺ - ذَاتَ يَوْمٍ، فَقَالَ: «مَنْ صَلَّى صَلَاتَنَا وَاسْتَقْبَلَ قِبْلَتَنَا، فَلَا يَذْبَحْ حَتَّى يَنْصَرِفَ». فَقَامَ أَبُو بُرْدَةَ بْنُ نِيَارٍ فَقَالَ: يَا رَسُولَ اللهِ، فَعَلْتُ. فَقَالَ: «هُوَ شَيْءٌ عَجَّلْتَهُ». قَالَ: فَإِنَّ عِنْدِي جَذَعَةً هِيَ خَيْرٌ مِنْ مُسِنَّتَيْنِ، آذْبَحُهَا؟ قَالَ: «نَعَمْ، ثُمَّ لَا تَجْزِي عَنْ أَحَدٍ بَعْدَكَ». قَالَ عَامِرٌ: هِيَ خَيْرُ نَسِيكَتِهِ. [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ١٠/ ٢٠]\nثم ساقه فيه وساق حديث أنس السالف.\nوحديث جُنْدَبِ بْنٍ سُفْيَانَ البَجَلِيَّ قَالَ: شَهِدْتُ النَّبِيَّ - ﷺ - يَوْمَ النَّحْرِ فَقَالَ: \"مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيُعِدْ مَكَانَهَا أُخْرى، وَمَن لَمْ يَذْبَحْ فَلْيَذْبَحْ\".\nولا شك أن سنة الذبح بعد الصلاة، وأجمع العلماء أن من ذبح قبل الصلاة فعليه الإعادة؛ لأنه ذبح قبل وقته.","vol":"26","page":633},{"text":"واختلفوا في من ذبح بعد الصلاة وقبل ذبح الإمام، فذهب أبو حنيفة والثوري والليث إلى أنه يجوز ذلك، واحتجوا بحديث البراء - ﵁ - أنه - ﷺ - قال: \"إن أول ما نبدأ به في يومنا هذا أن نصلي ثم نرجع فننحر\"، وبقول جندب بن سفيان المرفوع: \"مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَليُعِدْ\". قالوا: فإذا حل للإمام الذبح بتمام الصلاة حل لغيره ولا معنى لانتظاره.\nوقال مالك والأوزاعي والشافعي: لا يجوز لأحد قبل الإمام -أي: أو مقدار الصلاة والخطبة كما سلف- لحديث ابن جريج عن أبي الزبير، عن جابر - ﵁ - أن النبي - ﷺ - صلى يوم النحر بالمدينة فتقدم رجال فنحروا وظنوا أن النبي - ﷺ - قد نحر فأمرهم أن يعيدوا. (^١)\nوقال الحسن في قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللهِ وَرَسُولِهِ﴾ [الحجرات: ١] إنها نزلت في قوم نحروا قبل أن ينحر النبي - ﷺ - (^٢).\nودفع الطحاوي الحديث المذكور بأن قال: رواه حماد بن سلمة عن أبي الزبير، عن جابر أن رجلًا ذبح قبل أن يصلي رسول الله - ﷺ - فنهى رسول الله - ﷺ - أن يذبح أحد قبل الصلاة، ففي هذا الحديث أن النبي إنما قصد إلى الصلاة لا قبل ذبحه، ولا يجوز أن ينهاهم عن الذبح قبل أن يصلي وهو يريد إعلامهم إباحة الذبح لهم بعدما يصلي وإلا لم يكن لذكره الصلاة معنى، قالوا: ويشهد لهذا قوله - ﷺ - في حديث البراء: \"إن أول نسكنا في يومنا هذا أن نبدأ بالصلاة ثم نرجع فننحر\" فأخبر أن النسك يوم النحر إنما هو الصلاة ثم الذبح بعدها، فدل ذلك على أن ما يحل به الذبح هو الصلاة لا نحر الإمام الذي يكون بعدها، وأنَّ حكم النحر قبل الصلاة خلاف حكمه بعدها.\n_________\n(^١) تقدم تخريجه.\n(^٢) \"تفسير الطبري\" ١١/ ٣٧٨.","vol":"26","page":634},{"text":"وأما من طريق النظر فإنا رأينا الإمام لو لم ينحر أصلًا لم يكن ذلك بمسقط عن الناس النحر ولا مانع لهم منه ولو أن إمامًا تشاغل يوم النحر بقتال عدوٍ أو غيره فلم ينحر أن لغيره (^١) ممن أراد التضحية أن يضحي، فإن قال: ليس له أن يضحي خرج من قول جميع الأمة وإن قال: لهم أن يضحوا بعد زوال الشمس لذهاب وقت الصلاة، فدل أن ما حل به النحر ما كان وقت صلاة العيد إنما هو الصلاة لا نحر الإمام، ألا ترى أن الإمام لو نحر قبل أن يصلي لم يجزه ذلك، وكذلك سائر الناس فكان حكم الإمام والناس في الذبح قبل الصلاة سواء في أن لا يجزئهم فالنظر على ذلك أن يكون الإمام وسائر الناس أيضًا سواء في الذبح بعد الصلاة أنه يجزئهم كلهم (^٢).\nقال المهلب: إنما كره الذبح قبل الإمام -والله أعلم- لئلا يشتغل الناس عن الصلاة ويحرمها المساكين مع المشتغلين بالذبح، ألا ترى أنه - ﷺ - قد أمر بإخراج العواتق وغيرهن لشهود بركة دعوة المسلمين.\nواختلفوا في ذبح أهل البادية، فقال مالك: تحرى أقرب أئمة القرى إليهم فإن أخطأوا ونحروا قبله أجزأهم. وقال عطاء: يذبح أهل القرى بعد طلوع الشمس. وقال الشافعي: وقتها كما في حق أهل الحاضرة مقدار ركعتين وخطبتين كما سلف، وأما صلاة من بعده فليس فيها وقت، وبه قال أحمد وقال أبو حنيفة وأصحابه: من ذبح من أهل السواد بعد طلوع الفجر أجزأه؛ لأنه ليس عليهم صلاة العيد، وهو قول الثوري وإسحاق (^٣).\n_________\n(^١) في الأصل: لغيرهم.\n(^٢) \"شرح معاني الآثار\" ٤/ ١٧٢ - ١٧٤.\n(^٣) انظر: \"الاستذكار\" ١٥/ ١٥٤.","vol":"26","page":635},{"text":"فصل:\nقوله في حديث البراء - ﵁ -: (خير من مسنة). قال الداودي: هي التي أسقطت أسنانها للبدل ونحوه. قال الجوهري: الثني يلقي ثنيته، ويكون ذلك في الظلف والحافر في السنة الثالثة، وفي الخف في السادسة (^١)، ونحوه. قال ابن حبيب: في الغنم الثني ابن سنتين ودخل في الثالثة. وقال ابن فارس: إذا دخل ولد الشاة في السنة الثالثة فهو ثني (^٢).\nواختلف في الثني من البقر فقيل ابن ثلاث مثل ما تقدم عن الجوهري، وقال ابن حبيب: هو ماله أربع، وقال ابن مُزَين: هو ماله سنتان.\nوقوله: (ثُمَّ انْكَفَأَ إلى كَبْشَيْنِ) -يعني: فذبحهما- ثم انكفأ الناس)، فيه حجة لمالك أن الذبح إنما يكون بعد ذبح الإمام.\nوقوله: (فَإِنَّ عِنْدِي جَذَعَةً هِيَ خَيْرٌ مِنْ مُسِنَّتَيْنِ)، و(قال عامر: هي خير نسيكته). قال ابن التين: ذكر ذلك عن رسول الله - ﷺ -.\nواحتج به الشيخ أبو الحسن علَى أنَّ مَن ذبح قبل الصلاة لا يجوز له بيعها؛ لأنه سماه نسيكة، وهذا قد سلف عنه أيضًا، وجاء: \"خير نسيكتك\" (^٣) ووجهه وإن كانت الأولى شاة لحم؛ لأنه نوى بها النسك وإن لم تجز عنه، والثانية أجزأت فكانت خيرهما. وفي رواية الشافعي عن عبد الوهاب، قال داود: أظن أنها ماعز، وقال الشافعي: هي ماعزة وإنما يقال للضانية: رَخِل (^٤).\n_________\n(^١) \"الصحاح\" ٦/ ٢٢٩٥ مادة: (ثني).\n(^٢) \"مجمل اللغة\" ١/ ١٦٤ مادة: (ثني).\n(^٣) رواه مسلم (١٩٦١/ ٥) كتاب: الأضاحي، باب: وقتها.\n(^٤) \"السنن\" للشافعي ٢/ ١٩٨.","vol":"26","page":636},{"text":"<span data-type='title' id=toc-3401>١٣ - باب وَضْعِ الْقَدَمِ عَلَى صَفْحة الذَّبِيحَةِ</span>.\n٥٥٦٤ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسٌ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يُضَحِّي بِكَبْشَيْنِ أَمْلَحَيْنِ أَقْرَنَيْنِ، وَوَضَعَ رِجْلَهُ على صَفْحَتِهِمَا، وَيَذْبَحُهُمَا بِيَدِهِ. [انظر: ٥٥٥٣ - مسلم: ١٩٦٦ - فتح ١٠/ ٢٢]\nتقدم حديثه قريبًا، وكذا باب: التَّكْبِيرِ عِنْدَ الذَّبْحِ، تقدم بحديثه أيضًا.","vol":"26","page":637},{"text":"<span data-type='title' id=toc-3402>١٤ - باب التَّكْبِيرِ عِنْدَ الذَّبْحِ</span>\n٥٥٦٥ - حَدَّثَنَا قُتَيْبَةُ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: ضَحَّى النَّبِيُّ - ﷺ - بِكَبْشَيْنِ أَمْلَحَيْنِ أَقْرَنَيْنِ، ذَبَحَهُمَا بِيَدِهِ، وَسَمَّى وَكَبَّرَ، وَوَضَعَ رِجْلَهُ عَلَى صِفَاحِهِمَا. [انظر: ٥٥٥٣ - مسلم: ١٩٦٦]","vol":"26","page":638},{"text":"<span data-type='title' id=toc-3403>١٥ - باب إِذَا بَعَثَ بِهَدْيِهِ لِيُذْبَحَ لَمْ يَحْرُمْ عَلَيْهِ شَيْءٌ</span>\n٥٥٦٦ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا إِسْمَاعِيلُ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ أَنَّهُ أَتَى عَائِشَةَ، فَقَالَ لَهَا: يَا أُمَّ الْمُؤْمِنِينَ، إِنَّ رَجُلًا يَبْعَثُ بِالْهَدْيِ إِلَى الْكَعْبَةِ، وَيَجْلِسُ فِي الْمِصْرِ، فَيُوصِي أَنْ تُقَلَّدَ بَدَنَتُهُ، فَلَا يَزَالُ مِنْ ذَلِكَ الْيَوْمِ مُحْرِمًا حَتَّى يَحِلَّ النَّاسُ. قَالَ: فَسَمِعْتُ تَصْفِيقَهَا مِنْ وَرَاءِ الْحِجَابِ فَقَالَتْ: لَقَدْ كُنْتُ أَفْتِلُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ - ﷺ -، فَيَبْعَثُ هَدْيَهُ إِلَى الْكَعْبَةِ، فَمَا يَحْرُمُ عَلَيْهِ مِمَّا حَلَّ لِلرِّجَالِ مِنْ أَهْلِهِ، حَتَّى يَرْجِعَ النَّاسُ. [انظر: ١٦٩٦ - مسلم: ١٣٢١ - فتح ١٠/ ٢٣]\nحدثنا أَحْمَدُ بْنُ مُحَمَّدٍ، أَنَا عَبْدُ اللهِ، أنَا إِسْمَاعِيلُ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ أَنَّهُ أَتَى عَائِشَةَ، فَقَالَ: يَا أُمَّ المُؤْمِنِينَ، إِنَّ رَجُلًا يَبْعَثُ بِالْهَدْيِ إِلَى الكَعْبَةِ، وَيَجْلِسُ في المِصْرِ، فَيُوصِي أَنْ تُقَلَّدَ بَدَنتُهُ، فَلَا يَزَالُ مِنْ ذَلِكَ اليَوْمِ مُحْرِمًا حَتَّى يَحِلَّ النَّاسُ. قَالَ: فَسَمِعْتُ تَصْفِيقَهَا مِنْ وَرَاءِ الحِجَابِ فَقَالَتْ: لَقَدْ كُنْتُ أَفْتِلُ قَلَائِدَ هَدْيِ رَسُولِ اللهِ - ﷺ -، فَيَبْعَثُ هَدْيَهُ إِلَى الكَعْبَةِ، فَمَا يَحْرُمُ عَلَيْهِ شيء مِمَّا حَلَّ لِلرِّجلِ مِنْ أَهْلِهِ، حَتَّى يَرْجِعَ النَّاسُ.\nهذا الحديث فيه رد على من قال: أن من بعث بهديه إلى الكعبة لزمه إذا قلده الإحرام ويجتنب ما يجتنبه الحاج حتى ينحر هديه، وروي هذا عن ابن عباس وابن عمر، وهو قول عطاء بن أبي رباح وأئمة الفتوى على خلاف هذا القول، وقد تقدم بيان الحجة لهم في ذلك في كتاب الحج. قال ابن بطال: وهذا الحديث يرد ما روي عن أم سلمة - ﵂ - عن رسول الله - ﷺ - أنه قال: \"من رأى منكم هلال ذي الحجة وأراد أن يضحي فلا يأخذ من شعره وأظفاره حتى يضحي\" (^١).\n_________\n(^١) رواه مسلم (١٩٧٧) كتاب: الأضاحي، باب: نهي من دخل عليه عشر ذي الحجة، وهو مريد التضحية، أن يأخذ من شعره أو أظفاره شيئًا.","vol":"26","page":639},{"text":"وقال بظاهر حديث أم سلمة سعيد بن المسيب وأحمد وإسحاق، وقال الليث: قد جاء هذا الحديث وأكثر الناس على خلافه.\nوقال الطحاوي: حديث عائشة أحسن مجيئًا من حديث أم سلمة؛ لأنه جاء مجيئًا متواترًا، وحديث أم سلمة قد طُعن في إسناده، وقيل: إنه موقوف على أم سلمة، رواه ابن وهب وعثمان بن عمر، عن مالك، عن عمر بن مسلم، عن سعيد بن المسيب، عن أم سلمة ولم يرفعه.\nوأما من طريق النظر فرأينا الإحرام يحظر أشياء مما كانت حلالًا قبله منها: الجماع والقبلة وقص الأظفار وحلق الشعر والصيد، فكل هذِه الأشياء تحرم بالإحرام وأحكامها مختلفة، وذلك أن الجماع يفسد الإحرام ولا يفسده ما سوى ذلك.\nثم رأينا من دخلت عليه أيام العشر لا يحرم عليه الجماع وهو أغلظ ما يحرم به الإحرام، فكان أحرى أن لا يمنع ما دون ذلك (^١).\nقلت: حديث أم سلمة أخرجه مسلم في \"صحيحه\" مرفوعًا، وقال الحاكم في \"مستدركه\": إنه على شرط الشيخين (^٢).\nوذهب إليه مع من سلف: الشافعي وأبو ثور وأهل الظاهر، فمن دخل عليه عشر ذي الحجة وأراد أن يضحي فلا يمس من شعره ولا من أظفاره شيئًا. وفي رواية في مسلم: \" فلا يمس من شعره وبشره شيئًا\" (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٢٩، \"شرح معاني الآثار\" ٤/ ١٨١ - ١٨٢.\n(^٢) الحاكم ٤/ ٢٢٠.\n(^٣) مسلم (١٩٧٧/ ٣٩).","vol":"26","page":640},{"text":"ونقل ابن المنذر عن مالك والشافعي أنهما لا يرخصان في أخذ الشعر والأظفار لمن أراد أن يضحي ما لم يحرم، غير أنهما يستحبان الوقوف عن ذلك عند دخول العشر إذا أراد أن يضحي، ورأى الشافعي أن أمر رسول الله - ﷺ - أمر اختيار.\nوقال أبو ثور: هو إن أراد المرء أن يضحي. ورخص فيه الزهري لغير الحاج. قال ابن حزم: روي عن أم المؤمنين أم سلمة أنها أفتت بذلك، وكذا ذكره ابن أبي عروبة، عن يحيى بن أبي كثير أن يحيى بن يعمر كان يفتي به، قال سعيد: قال قتادة: فذكرت ذلك لابن المسيب فقال نعم؛ فقلت: عمن يا أبا محمد قال: عن أصحاب رسول الله - ﷺ - (^١).\nقلت: قد أخرجه عن أم سلمة مرفوعًا كما ترى أخرجه عنه مسلم في \"صحيحه\"، وفي آخره: قيل لسفيان: فإن بعضهم لا يرفعه، قال: لكني أرفعه. قلت: ولم ينفرد بل توبع كما ستعلمه.\nوقال الدارقطني: الصحيح وقفه، وقال مسدد: ثنا المعتمر، عن أبيه، قال: كان ابن سيرين يكره إذا دخل العشر أن يأخذ الرجل من شعره حتى يكره أن يحلق الصبيان في العشر.\nقال ابن حزم: وخالف أبو حنيفة ومالك وما علمنا لهم حجة إلا أن بعضهم ذكر ما رواه مالك عن عمارة بن عبد الله بن صياد، عن سعيد بن المسيب أنه كان لا يرى بأسًا بالإطلاء في العشر، قالوا: وهو راوي هذا الخبر.\nوما روينا من طريق عكرمة أنه ذكر له هذا الحديث فقال: فهلا اجتنبت النساء والطيب، وما يعلم لهم غير هذا أصلًا، وهذا كله\n_________\n(^١) \"المحلى\" ٧/ ٣٦٨ - ٣٦٩.","vol":"26","page":641},{"text":"لا شيء، أما الرواية عن سعيد فباطلة من وجوهٍ:\nأولها: أنه لا حجة في قوله؛ إنما الحجة في روايته.\nثانيها: أنه قد صح عنه خلاف ذلك كما ذكرناه قبل.\nثالثها: يتأول له في الإطلاء أنه بحكم سائر الشعر، وأن النهي إنما هو عن شعر الرأس فقط.\nرابعها: أنه يكون المراد بالعشر إنما هو عشر المحرم لا عشر ذي الحجة، وإلا فمن أين للمرء أنه أراد عشر ذي الحجة واسم العشر ينطلق عليهما.\nخامسها: أن يقول: لعل سعيدًا رأى ذلك لمن لا يريد أن يضحي وهذا صحيح.\nوأما قول عكرمة ففاسد؛ لأنه إنما هو منه قياس، والقياس كله باطل، ثم لو صح القياس لكان هذا منه (عين الباطل لأنه) (^١) ليس إذا وجب ألا يمس الشعر والظفر بالنص الوارد في ذلك يجب أن يجتنب النساء والطيب، كما أنه إذا وجب اجتناب الجماع والطيب لم يجب بذلك اجتناب الشعر والظفر، هذا الصائم فرض عليه اجتناب النساء ولا يلزمه اجتناب الطيب ولا مس الشعر والظفر، وكذلك المعتكفة وهذِه المعتدة يحرم عليها الجماع والطيب ولا يلزمها اجتناب قص الشعر والأظفار، وما ذهب إليه صحت عن فتيا الصحابة ولا نعرف فيها مخالف لهم (^٢).\n_________\n(^١) من (غ).\n(^٢) \"المحلى\" ٧/ ٣٦٩ - ٣٧٠.","vol":"26","page":642},{"text":"قال الطحاوي: كل من روى هذا الحديث عن مالك سوى شعبة يوقفه على أم سلمة ولا يرفعه عنها إلى رسول الله - ﷺ -، وممن رواه عنه كذلك ابن وهب وعثمان بن عمر، وخالفا شعبة أيضًا في شيخ مالك الذي روى عنه هذا الحديث فقالا: عمر بن مسلم، وقال شعبة: عمرو، قال ابن وهب وعثمان بن عمر: هذا مجهول (^١).\nقال الطحاوي: ولعله أن يكون كما قالا؛ لأن مالكًا لم يتركه إلى خلافه، وهو عنده عمرو لا سيما وقد رفعه ثم وقفنا بعد ذلك على حقيقة شيخ مالك ومن هو، وعلى ما بينا أن مالكًا لم يعمل بما أخذه عنه من أجله، إذ كان ليس بمرضي عنده.\nقال العلائي: ذكرت لابن معين حديث مالك هذا، فقال: يقولون: عُمر وعَمرو وعمار وهو ابن مسلم بن عبد الله بن أكيمة، وزعموا أنه كان خليفة محمد بن يوسف أخي الحجاج بن يوسف، وليس هو عمرو بن مسلم (الجندعي) (^٢) هذا، روى عنه معمر وابن جريج وابن عيينة، وكأن مالكًا لما لم يرضه لم يدخله في \"موطئه\" ولم يعمل بما حدثه عنه، ووجدنا هذا الحديث من وجه آخر من حديث سفيان، عن عبد الرحمن بن حميد، عن ابن المسيب، عن أم سلمة مرفوعًا، ووجدنا غير ابن عيينة رواه عن عبد الرحمن فأوقفه على أم سلمة وهو أبو ضمرة الليثي.\nوروى ابن أبي ذئب عن يزيد بن عبد الله بن قسيط أن عطاء بن يسار وأبا بكر بن عبد الرحمن بن الحارث وأبا بكر بن سليمان كانوا لا يرون\n_________\n(^١) انظر: \"مشكل الآثار\" ١٤/ ١٢٩.\n(^٢) هكذا في الأصول، والصواب: الجندي، انظر: \"تهذيب الكمال\" ٢٢/ ٢٤٣.","vol":"26","page":643},{"text":"بأسًا أن يأخذ الرجل من شعره ويقلم أظفاره في عشر ذي الحجة (^١).\nوأخرجه مسلم من حديث شعبة عن مالك، عن عمر بن مسلم، عن سعيد، عن أم سلمة مرفوعًا. ومن حديث محمد بن عمرو الليثي عن عمر به مرفوعًا، ومن حديث ابن أبي عمر، حدثنا سفيان، عن عبد الرحمن بن حميد بن عبد الرحمن بن عوف، عن سعيد بن المسيب، عن أم سلمة مرفوعًا. ومن حديث محمد بن عمرو، أنا عمرو بن مسلم قال: كنا في الحمام قبيل الأضحى فاطلى فيه ناس، فقال بعض أهل الحمام: إن ابن المسيب يكره هذا أو ينهى عنه، فلقيت سعيد بن المسيب فذكرت ذلك له، فقال: يا ابن أخي هذا حديث قد نُسي وترك، حدثتني أم سلمة - ﵂ - قالت: قال رسول الله - ﷺ - بمعنى حديث معاذ عن محمد بن عمرو. ومن حديث سعيد بن أبي هلال، عن عمر بن مسلم أن ابن المسيب أخبر أن أم سلمة - ﵂ - زوج النبي - ﷺ - أخبرتهم وذكر النبي - ﷺ - بمعنى حديثهم (^٢).\nورواه أبو الشيخ في كتابه من حديث مسلم بن خالد، عن ابن جريج، عن ابن شهاب، عن سعيد، عن أم سلمة، عن النبي - ﷺ - يروى من حديث يزيد بن عياض بن جعدبة، عن عبد الرحمن بن حرملة ويحيى بن سعيد وعطاء بن الفارسي، عن ابن المسيب، عن أم سلمة، عن النبي - ﷺ - به. ومن حديث جنادة، عن محمد بن عمرو، عن أبي سلمة، عن أم سلمة قالت: قال رسول الله - ﷺ - به.\nفهذِه متابعات لسفيان ولو ظفر بها ابن حزم لما شرع في التأويلات المذكورة.\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ١٨٢.\n(^٢) مسلم (١٩٧٧) كتاب: الأضاحي.","vol":"26","page":644},{"text":"قال ابن عبد البر: ومما يدل على أن سعيد بن المسيب كان يقول بحديثه هذا عن أم سلمة عن رسول الله - ﷺ - ما ذكره أبو بكر، ثنا وكيع، عن شعبة وهشام، عن قتادة، عن سعيد قال: ضحى رسول الله - ﷺ - وليس عليك، وهذا أخذ منه بحديثه عن أم سلمة عن رسول الله - ﷺ -: \"إذا دخل العشر .. \" الحديث (^١).\nفصل:\nقوله: (فَسَمِعْتُ تَسْفِيقَهَا) (^٢) أي: تصفيقها وهو الضرب باليدين، يقال: ثوب سفيق وصفيق.\nفصل:\nولما ذكر الداودي أن من أراد أن يضحي فلا يأخذ من شعره ولا من أظفاره إذا أهل هلال ذي الحجة، قال: روته ميمونة، كذا قال، قال: وقد يكون هذا منسوخًا أو ناسخًا لحديث عائشة. وهو عجيب، فإن عائشة إنما أنكرت أن يكون محرمًا يمنع مما يمتنع منه المحرم من الطيب وغيره، ولم تتكلم على ما يستحب في العشر خاصة من اجتناب ما ذكرناه، لكن عموم الحديث يدل على ذلك.\n_________\n(^١) \"الاستذكار\" ١٥/ ١٦٢.\n(^٢) بالسين هي رواية أبي ذر الهروي اهـ من اليونينية.","vol":"26","page":645},{"text":"<span data-type='title' id=toc-3404>١٦ - باب مَا يُؤْكَلُ مِنْ لُحُومِ الأَضَاحِيِّ وَمَا يُتَزَوَّدُ مِنْهَا</span>\n٥٥٦٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: أَخْبَرَنِي عَطَاءٌ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄قَالَ: كُنَّا نَتَزَوَّدُ لُحُومَ الأَضَاحِيِّ على عَهْدِ النَّبِيِّ - ﷺ - إِلَى الْمَدِينَةِ، وَقَالَ غَيْرَ مَرَّةٍ: لُحُومَ الْهَدْيِ. [انظر: ١٧١٩ - مسلم: ١٩٧٢ - فتح ١٠/ ٢٣]\n\n٥٥٦٨ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي سُلَيْمَانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ، أَنَّ ابْنَ خَبَّابٍ أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ يُحَدِّثُ أَنَّهُ كَانَ غَائِبًا، فَقَدِمَ فَقُدِّمَ إِلَيْهِ لَحْمٌ. قَالَ: وَهَذَا مِنْ لَحْمِ ضَحَايَانَا. فَقَالَ: أَخِّرُوهُ، لَا أَذُوقُهُ. قَالَ: ثُمَّ قُمْتُ فَخَرَجْتُ حَتَّى آتِيَ أَخِي أبا (^١) قَتَادَةَ -وَكَانَ أَخَاهُ لأُمِّهِ، وَكَانَ بَدْرِيًّا - فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ: إِنَّهُ قَدْ حَدَثَ بَعْدَكَ أَمْرٌ. [انظر: ٣٩٩٧ - فتح ١٠/ ٢٣]\n\n٥٥٦٩ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ ضَحَّى مِنْكُمْ فَلَا يُصْبِحَنَّ بَعْدَ ثَالِثَةٍ وَفِي بَيْتِهِ مِنْهُ شَيْءٌ». فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ قَالُوا: يَا رَسُولَ اللهِ، نَفْعَلُ كَمَا فَعَلْنَا عَامَ الْمَاضِي؟ قَالَ: «كُلُوا وَأَطْعِمُوا وَادَّخِرُوا، فَإِنَّ ذَلِكَ الْعَامَ كَانَ بِالنَّاسِ جَهْدٌ فَأَرَدْتُ أَنْ تُعِينُوا فِيهَا». [مسلم: ١٩٧٤ - فتح ١٠/ ٢٤]\n\n٥٥٧٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ - ﵂ - قَالَتِ: الضَّحِيَّةُ كُنَّا نُمَلِّحُ مِنْهُ، فَنَقْدَمُ بِهِ إِلَى النَّبِيِّ - ﷺ - بِالْمَدِينَةِ، فَقَالَ: «لَا تَأْكُلُوا إِلاَّ ثَلَاثَةَ أَيَّامٍ». وَلَيْسَتْ بِعَزِيمَةٍ، وَلَكِنْ أَرَادَ أَنْ يُطْعِمَ مِنْهُ، وَاللهُ أَعْلَمُ. [انظر: ٥٤٢٣ - فتح ١٠/ ٢٤]\n\n٥٥٧١ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَبُو عُبَيْدٍ -مَوْلَى ابْنِ أَزْهَرَ- أَنَّهُ شَهِدَ الْعِيدَ يَوْمَ الأَضْحَى مَعَ عُمَرَ بْنِ الْخَطَّابِ - ﵁ -، فَصَلَّى قَبْلَ الْخُطْبَةِ، ثُمَّ خَطَبَ النَّاسَ، فَقَالَ: يَا أَيُّهَا النَّاسُ إِنَّ\n_________\n(^١) هكذا في الأصل. وصوابه: أخي قتادة، وهو: ابن النعمان الظَّفَرِيّ وقد تقدم في باب: عدة من شهد بدرًا. أهـ من اليونينية.","vol":"26","page":646},{"text":"رَسُولَ اللهِ - ﷺ - قَدْ نَهَاكُمْ عَنْ صِيَامِ هَذَيْنِ الْعِيدَيْنِ، أَمَّا أَحَدُهُمَا فَيَوْمُ فِطْرِكُمْ مِنْ صِيَامِكُمْ، وَأَمَّا الآخَرُ فَيَوْمٌ تَأْكُلُونَ نُسُكَكُمْ. [انظر: ١٩٩٠ - مسلم: ١١٣٧ - فتح ١٠/ ٢٤]\n\n٥٥٧٢ - قَالَ أَبُو عُبَيْدٍ: ثُمَّ شَهِدْتُ مَعَ عُثْمَانَ بْنِ عَفَّانَ فَكَانَ ذَلِكَ يَوْمَ الْجُمُعَةِ، فَصَلَّى قَبْلَ الْخُطْبَةِ، ثُمَّ خَطَبَ فَقَالَ: يَا أَيُّهَا النَّاسُ، إِنَّ هَذَا يَوْمٌ قَدِ اجْتَمَعَ لَكُمْ فِيهِ عِيدَانِ، فَمَنْ أَحَبَّ أَنْ يَنْتَظِرَ الْجُمُعَةَ مِنْ أَهْلِ الْعَوَالِي فَلْيَنْتَظِرْ، وَمَنْ أَحَبَّ أَنْ يَرْجِعَ فَقَدْ أَذِنْتُ لَهُ. [فتح ١٠/ ٢٤]\n\n٥٥٧٣ - قَالَ أَبُو عُبَيْدٍ: ثُمَّ شَهِدْتُهُ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَصَلَّى قَبْلَ الْخُطْبَةِ، ثُمَّ خَطَبَ النَّاسَ فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - نَهَاكُمْ أَنْ تَأْكُلُوا لُحُومَ نُسُكِكُمْ فَوْقَ ثَلَاثٍ. وَعَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي عُبَيْدٍ نَحْوَهُ. [مسلم: ١٩٦٩ - فتح ١٠/ ٢٤]\n\n٥٥٧٤ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، عَنِ ابْنِ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ -: قَالَ رَسُولُ اللهِ - ﷺ -: «كُلُوا مِنَ الأَضَاحِيِّ ثَلَاثًا». وَكَانَ عَبْدُ اللهِ يَأْكُلُ بِالزَّيْتِ حِينَ يَنْفِرُ مِنْ مِنًى، مِنْ أَجْلِ لُحُومِ الْهَدْي. [مسلم: ١٩٧٠ - فتح ١٠/ ٢٤].\nذكر فيه أحاديث:\nأحدها:\nحديث جابر: كُنَّا نَتَزَوَّدُ لُحُومَ الأَضَاحِيِّ عَلَى عَهْدِ رسول الله - ﷺ - إِلَى المَدِينَةِ، وَقَالَ مَرَّةً: مِنْ لُحُومِ الهَدْيِ.\nثانيها:\nحديث القَاسِمِ، أَنَّ ابن خَبَّابٍ واسمه عبد الله بن خبَّاب أخو مسلم بن خباب، وبنو خبَّاب أصحاب المقصورة موالي فاطمة بنت عبيد بن ربيعة أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ يُحَدِّثُ أَنَّهُ كَانَ غَائِبًا، فَقَدَّمَ إِلَيْهِ لَحْمٌ. فَقَالُوا: هذا مِنْ لَحْمِ ضَحَايَانَا. قَالَ: أَخِّرُوهُ، لَا أَذُوقُهُ. قَالَ: ثُمَّ قُمْتُ فَخَرَجْتُ حَتَّى آَتِيَ أَخِي قَتَادَةَ بن النعمان الظفري","vol":"26","page":647},{"text":"-قَالَ: وَكَانَ أَخَاهُ لِأُمِّهِ وَكَانَ بَدْرِيًّا- فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ: إِنَّهُ قَدْ حَدَثَ بَعْدَكَ أَمْرٌ.\nثالثها:\nحديث سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: وَقَالَ النَّبِيُّ - ﷺ -: \"مَنْ ضَحَّى مِنْكُمْ فَلَا يُصْبِحَنَّ بَعْدَ ثَالِثَةٍ في بَيتِهِ مِنْهُ شَيْءٌ\". فَلَمَّا كَانَ العَامُ المُقْبلُ قَالُوا: يَا رَسُولَ اللهِ، نَفْعَلُ كَمَا فَعَلْنَا في العام المَاضِي؟ قَالَ: \"كُلُوا وَأَطْعِمُوا وَادَّخِرُوا، فَإِنَّ ذَلِكَ العَامَ كَانَ بِالنَّاسِ جَهْدٌ فَأَرَدْتُ أَنْ تُعِينُوا فِيهَا\".\nرابعها:\nحديث عَائِشَةَ - ﵂قَالَتِ: الضَّحِيَّةُ كُنَّا نُمَلِّحُ مِنْهُ، فَنَقْدَمُ بِهِ إِلَى النَّبِيِّ - ﷺ - بِالْمَدِينَةِ، فَقَالَ: \"لَا تَأْكُلُوا إِلَّا ثَلَاثَةَ أَيَّامٍ\". وَلَيْسَتْ بِعَزِيمَةٍ، ولكن أَرَادَ أَنْ يُطْعِمَ مِنْهُ، والله أَعْلَمُ.\nخامسها:\nحديث أَبي عُبَيْدٍ -مَوْلَى ابن أَزْهَرَ- أَنَّهُ شَهِدَ العِيدَ يَوْمَ الأَضْحَى مَعَ عُمَرَ بْنِ الخَطَّابِ، فَصَلَّى قَبْلَ الخُطْبَةِ، ثُمَّ خَطَبَ النَّاسَ، فَقَالَ: يَا أَيُّهَا النَّاسُ إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ نَهَاكُمْ عَنْ صِيَامِ هَذَيْنِ العِيدَيْنِ، أَمَّا أَحَدُهُمَا فَيَوْمُ فِطْرِكُمْ مِنْ صِيَامِكُمْ، وَأَمَّا الآخَرُ فَيَوْمٌ تَأْكُلُونَ فيه من نُسُكِكُمْ.\nقَالَ أَبُو عُبَيْدٍ: ثُمَّ شَهِدْتُ مَعَ عُثْمَانَ بْنِ عَفَّانَ وكَانَ ذَلِكَ يَوْمَ جُمُعَةِ، فَصَلَّى قَبْلَ الخُطْبَةِ، ثُمَّ خَطَبَ فَقَالَ: يَا أَيُّهَا النَّاسُ، إِنَّ هذا يَوْمٌ قَدِ اجْتَمَعَ فِيهِ عِيدَانِ، فَمَنْ أَحَبَّ أَنْ يَنْتَظِرَ الجُمُعَةَ مِنْ أَهْلِ العَوَالِي فَلْيَنْتَظِرْ، وَمَنْ أَحَبَّ أَنْ يَرْجِعَ فَقَدْ أَذِنْتُ لَهُ.\nقَالَ أَبُو عُبَيْدٍ: ثُمَّ شَهِدْتُهُ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَصَلَّى قَبْلَ الخُطْبَةِ، ثُمَّ خَطَبَ فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - نَهَاكُمْ أَنْ تَأْكُلُوا لُحُومَ نُسُكِكُمْ فَوْقَ","vol":"26","page":648},{"text":"ثَلَاثٍ. وَعَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي عُبَيْدٍ نَحْوَهُ.\nسادسها:\nحديث ابن عُمَرَ - ﵄ - قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"كُلُوا مِنَ الأَضَاحِيِّ ثَلَاثًا\". وَكَانَ عَبْدُ اللهِ يَأكُلُ بِالزَّيْتِ حِينَ يَنْفِرُ مِنْ مِنًى، مِنْ أَجْلِ لُحُومِ الهَدْي.\nالشرح:\nاختلف العلماء في هذا الباب فذهب قوم إلى تحريم لحوم الأضاحي بعد ثلاث، واحتجوا بحديث علي وابن عمر - ﵁ - في الباب وإليه ذهب ابن عمر، وخالفهم في ذلك آخرون ولم يروا بأكلها وادخارها بأسًا، وعليه الجمهور، واحتجوا بحديث جابر وحديث أبي سعيد الخدري وبحديث سلمة وقالوا: أحاديث الإباحة ناسخة للنهي في ذلك، هذا قول الطحاوي (^١).\nوقال المهلب: الذي يصح عندي أنه ليس فيها ناسخ ولا منسوخ، وقد فسر ذلك في الحديث بقوله: إنما كان ذلك من أجل الجهد ومن أجل الدافة، فكان نظرًا منه لمعنى فإذا زال المعنى سقط الحكم، وإذا ثبت المعنى ورأى ذلك الإمام عهد بمثل ما عهد به الشارع توسعه على المحتاجين. وقول عائشة: (ليس بعزيمة، ولكنه أراد أن يطعم منه) تبين أنه ليس بمنسوخ ولا النهي عن ذلك بمعنى التحريم، وأن للإمام والعالم أن يأمر بمثل هذا ويحض عليه إذا نزل بالناس حاجة.\nوروى إسرائيل عن أبي إسحاق، عن عابس بن ربيعة قال: أتيت عائشة فقلت: يا أم المؤمنين، أكان - ﷺ - يحرم لحوم الأضاحي فوق\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١٨٧.","vol":"26","page":649},{"text":"ثلاثة؟ فقالت: لا، ولكنه لم يكن يضحي منهم إلا قليل ففعل ذلك ليطعم من ضحى منهم ومن لم يضح، ولقد رأيتنا نخبئ الكراع ثم نأكلها بعد ثلاث، رواه الطحاوي عن فهد، عن أبي غسان، عن إسرائيل (^١).\nفإن قيل: قد روى عبد الوارث، عن علي بن زيد قال: حدثني النابغة، عن مخارق بن سليم، عن أبيه، عن علي أنه - ﷺ - قال: \"إني قد كنت نهيتكم عن لحوم الأضاحي أن تدخروها فوق ثلاث، فادخروها ما بدا لكم\" (^٢) وهذا يعارض ما روي عن علي - ﵁ - أنه خطب الناس وعثمان محصور في الدار فقال: لا تأكلوا من لحوم أضاحيكم بعد ثلاثة أيام فإن رسول الله - ﷺ - كان يأمرنا بذلك (^٣)، فدل هذا على أنه - ﷺ - قد كان نهى عن ذلك بعد ما أباحه حتى تتفق معاني ما روي عن علي في ذلك، ولا يتضاد.\nقيل: قد جاء في الحديث بيان هذا، وذلك أنه - ﷺ - نهى عنها لشدة كان الناس فيها، ثم ارتفعت فأباح لهم ذلك، ثم عاد مثل ذلك في وقت ما خطب علي بالناس فأمرهم بما كان - ﷺ - أمرهم به في مثل ذلك، والدليل على ذلك حديث سلمة بن الأكوع في الباب، وقال: \"إنما كنت نهيتكم لأجل الدافة التي دفت\" (^٤) فدل أن هذا النهي للعارض المذكور، فلما ارتفع أباح لهم ما كان حظر عليهم، وكذلك ما فعل علي في زمن عثمان وأمر به الناس بعد علمه بما أباحه الشارع ما قد نهاهم عنه، إنما كان لضيق بدا فيه مثل ما كان في زمن رسول الله - ﷺ -\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ١٨٨.\n(^٢) \"شرح معاني الآثار\" ٤/ ١٨٥.\n(^٣) \"شرح معاني الآثار\" ٤/ ١٨٤.\n(^٤) رواه مسلم (١٩٧١) كتاب: الأضاحي، باب: بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث …، من حديث عائشة.","vol":"26","page":650},{"text":"في الوقت الذي نهاهم فيه.\nوبإباحة لحوم الأضاحي وتزودها قال الكوفيون ومالك والشافعي وجمهور الأمة: وعبارة ابن التين اختلفت في هذا النهي فقيل على التحريم ثم طرأ النسخ بإباحته، وقيل للكراهة فيحمل بنسخها وعدمه أن يكون المنع من الادخار ثبت لعلة وارتفع لعدمها، يوضحه قوله: وكان بالناس ذلك العام جهد.\nفصل:\nفإن قيل فقوله - ﷺ -: \"كُلُوا وَأَطْعِمُوا\" هل فيه دلالة على وجوب الأكل منها وهل هو كقوله: ﴿فَكُلُوا مِنْهَا﴾ [الحج: ٢٨]؟.\nقلت: معناهما واحد كما قال الطبري وهو أمر بمعنى الإطلاق والإذن للأكل، لا بمعنى الإيجاب وأمر بعد حظر، وذلك أنه لا خلاف بين سلف الأمة وخلفها أنَّ المضحي غير حرج بتركه الأكل من أضحيته ولا آثم، فدل إجماعهم على ذلك أن الأمر بالأكل بمعنى الإذن والإطلاق، وقد سئل مجاهد وعطاء عن الذي لا يأكل من أضحيته قالا: إن شاء لم يأكل منها، قال تعالى: ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾ [المائدة: ٢] أرأيت إن لم يصطد (^١).\nوقال إبراهيم: كان المشركون لا يأكلون من ذبائحهم فرخص للمسلمين فمن شاء أكل ومن شاء لم يأكل. وقال سفيان: لا بأس أن يأكل منها ويطعمها كلها. قال الطبري: وهو قول جميع أئمة الأمصار. وقال ابن التين: لم يختلف المذهب أن الأكل غير واجب خلاف ما ذكره القاضي أبو محمد عن بعض الناس أنه واجب،\n_________\n(^١) \"تفسير الطبري\" ٩/ ١٣٨.","vol":"26","page":651},{"text":"وخالف ابن حزم فقال: فرض على كل مضح أن يأكل من أضحيته ولو لقمة فصاعدًا (^١).\nقلت: وروى أبو هريرة مرفوعًا: \"من ضحى فليأكل من أضحيته\" (^٢) قال أبو حاتم عن عطاء مرسل (^٣).\nوفي كتاب \"الضحية\" لأبي محمد القاسم بن عساكر؛ قال عباس بن محمد الدوري: ما حدَّث بهذا الحديث إلا شاذان، فإن قيل فهل روي عن أحد من السلف أنه كان يطعم منها غنيًّا أو من ليس بمسلم؛ قيل: نعم قد روى هشام بن عروة، عن أبيه، عن عائشة - ﵂ - قالت: كان عمر يبعث إليها في فضول الأضاحي بالرءوس والأكارع (^٤).\nوقال: لا بأس أن تطعم من أضحيتك جارك اليهودي والنصراني والمجوسي.\nقال: ويستحب التصدق بالثلث وأكل الثلث وإطعام الجيران الثلث؛ لأن ذلك كان يفعله بعض السلف، قلت: وقيل يأكل نصفها ويتصدق بنصف، وهو أحد قولي الشافعي، ونقل ابن عبد البر عن الشافعي أنه كان يستحب أن يأكل ثلثًا ويتصدق بثلث ويدخر ثلثها؛ لقوله - ﷺ -: \"كلوا وتصدقوا وادخروا\" وكان غيره يستحب أن يأكل نصفها ويطعم نصفها؛ لقوله تعالى في الهدايا: ﴿فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ﴾ (^٥) [الحج: ٣٦]\n_________\n(^١) \"المحلى\" ٧/ ٣٨٣.\n(^٢) رواه أبو الشيخ في كتاب \" الأضاحي\" كما في \"الفتح\" ١٠/ ٢٧، وقال الحافظ: رجاله ثقات.\n(^٣) \"علل الحديث\" ٢/ ٣٨.\n(^٤) \"الموطأ\" برواية محمد بن الحسن (٩٢٦).\n(^٥) \"التمهيد\" ٣/ ٢١٨.","vol":"26","page":652},{"text":"قلت: هو قول الشافعي كما علمت، وكان مالك لا يحد في ذلك حدًّا.\nوالدليل على أن هذا استحباب لا إيجاب حديث ثوبان قال: ذبح رسول الله - ﷺ - ضحيته، ثم قال يا ثوبان: \"أصلح لحم هذِه الأضحية\" فلم أزل أطعمه منها حتى قدم المدينة (^١)، وعندنا: الأفضل التصدق بكلها إلا لقمًا يتبرك بها.\nقال الطبري: وينبغي أن لا يقتصر على أقل من نصفه اقتداءً بالشارع، حيث أمر أن يطبخ من كل بدنه التي نحرها ببضعة فأكل منها وتحسى من مرقها (^٢).\nوروي عن علي أنه ذبح أضحيته فشوى كبدها وتصدق بسائرها ثم أخذ رغيفًا وكبدًا بيده الأخرى فأكل. وقال سفيان الثوري: إن أراد أن لا يتصدق من أضحيته بشيء، قال: لا ينبغي له، ولكن إن تصدق بلقمة أجزأه. وقال ابن التين: اختلف قول مالك هل الأفضل الصدقة بجميعها، قاله عنه محمد أو يأكل منها، قاله عنه ابن حبيب، وقال: إن لم يأكل منها شيئًا فهو مخطئ.\nوأما قوله: (\"وَأَطْعِمُوا\") فعلى الاستحباب؛ لأن الفقهاء لم يختلفوا في ذلك أنه واجب؛ لأن لفظة \"أَطْعِمُوا\" أمر وهو يقتضي غير الوجوب (أو الندب، فإذا دل الإجماع على انتفاء الوجوب ففي الندب، وحينئذٍ قال ابن حبيب: لا حد مما يأكل ويطعم) (^٣) ويجزئ ما قل وكثر.\n_________\n(^١) رواه مسلم (١٩٧٥) كتاب: الأضاحي، باب: ما كان من النهي عن لحوم الأضاحي بعد ثلاث ....\n(^٢) رواه مسلم (١٢١٨) كتاب: الحج، باب: حجة النبي - ﷺ - من حديث جابر.\n(^٣) من (غ).","vol":"26","page":653},{"text":"وقال ابن الجلاب: الاختيار أن يأكل الأقل ويقسم الأكثر، ولو قيل: يأكل الثلث ويقسم الثلثين لكان حسنًا.\nفصل:\nقوله: (حَتَّى آتِيَ أَخِي قَتَادَةَ) هذا هو الصواب ووقع في نسخة أبي محمد [و] (^١) القابسي من رواية أبي زيد وأبي أحمد أخي أبا قتادة، كما نبه عليه الجياني (^٢)، ومشى عليها ابن بطال في \"شرحه\" (^٣) وقد سلف في باب عدة من شهد بدرًا على الصواب (^٤).\nوخرجه مسلم من حديث عبد الأعلى: حدثني (يحيى بن سعيد) (^٥)، عن أبي نضرة عن أبي سعيد (^٦). وعند أبي أحمد الجلودي والكسائي، حدثنا ابن مثنى، ثنا عبد الأعلى، أخبرنا سعيد، عن قتادة، عن أبي نضرة، زاد في الإسناد قتادة قال أبو علي: والصواب عندي الأولى رواية ابن ماهان، عن ابن المثنى، ثنا عبد الأعلى كما سلف، وكذا ذكره أبو مسعود الدمشقي في \"أطرافه\" (^٧).\nولأبي الشيخ من حديث أبي نضرة، عن أبي سعيد قال - ﷺ -: \"لا تأكلوا لحوم الأضاحي فوق ثلاث\" فشكوا إليه فقالوا: عيالنا، فقال: \"كلوا وأطعموا وأحسنوا\".\n_________\n(^١) ساقطة من الأصول.\n(^٢) \"تقييد المهمل\" ٢/ ٧٢٥.\n(^٣) \"شرح ابن بطال\" ٦/ ٢٩.\n(^٤) سلف برقم (٣٩٩٧) كتاب: المغازي، باب: (١٢).\n(^٥) هكذا في الأصول، وعند مسلم: سعيد الجريري.\n(^٦) مسلم (١٩٧٣) كتاب: الأضاحي، باب: بيان ما كان من النهي عن أكل لحوم الأضاحي ..\n(^٧) \"تقييد المهمل\" ٣/ ٨٩٢.","vol":"26","page":654},{"text":"فصل:\nقوله: (فَقال: إِنَّهُ قَدْ حَدَثَ بَعْدَكَ أمر) يعني: الإباحة.\nفصل:\nيستحب أن يكون فطره على كبد أضحيته، كما أوضحناه في الفروع. وقول عائشة - ﵂ -: (الضحية كنا نملح منه) هو بفتح الضاد.\nوقولها: (وليست بعزيمة ولكن أراد أن يطعم منه)، بين ذلك في \"الموطأ\" بقوله: \"إنما نهيتكم من أجل الدافة التي دفت عليكم فكلوا وتصدقوا وادخروا\" (^١) يعني بالدافة: مساكين قدموا المدينة، وكذلك هو في حديث سلمة بن الأكوع.\nوالإباحة إذا وقعت بعد الحظر فهي نص (^٢)، قال هذا سائر الفقهاء (^٣) سوى ما ذُكر هنا عن علي وابن عمر من ظاهر إيرادهما أن حكم ذلك باق لم ينسخ.\nفصل:\nقول عثمان - ﵁ -: (من أحب أن يرجع فقد أذنت له)، أخذ به مالك مرة، والأشهر عنه أن حضورهم العيد لا يضيع عنهم حضور الجمعة وإنه لم يأخذ بإذن عثمان غير الداودي، ويحتمل أنه إنما كانوا يأتون العيد والجمعة من مواضع لا يجب عليهم المجيء منها فأخبر بما لهم في ذلك، وهذا خلاف تأويل مالك وعندنا لأهل السواد تركها.\n_________\n(^١) \"الموطأ\" ص ٢٩٩ (٧)، ورواه مسلم أيضًا، وقد تقدم.\n(^٢) أي نص بحقيقة النسخ.\n(^٣) انظر: \"الفصول في الأصول\" ٢/ ٢٩٦ - ٣٠٧، \"المنتقى\" ٣/ ٩٣.","vol":"26","page":655},{"text":"فصل:\nأبو عبيد هو: مولى بن عوف وابن أزهر.\nفصل:\nورد النهي أيضًا من حديث الزبير (^١) وابن عمر أيضًا، روى ابن شاهين من حديث ابن إسحاق، ثنا أبو عبد الله بن عطاء بن إبراهيم مولى الزبير، عن أبيه وجدته أم عطاء أن الزبير بن العوام قال: نهى رسول الله - ﷺ - المسلمين أن يأكلوا من لحم نسكهم فوق ثلاث فلا تأكلوه. قلت: بأبي أنت فكيف نصنع ما أهدي لنا، قال: \"أما ما أهدي لكم فشأنكم به\".\nومن حديث عمار بن مطر، ثنا ابن أبي ذئب، عن نافع، عن ابن عمر - ﵄ - كان رسول الله - ﷺ - لا يأكل من بدنته ولا من أضحيته فوق ثلاثة أيام (^٢).\nفصل:\nوروى الرخصة في تركها بعد ثلاث: بريدة بن الحصيب، وجابر بن عبد الله، وابن مسعود وأبو قتادة ونُبيشة وثوبان عند أبي الشيخ بأسانيد جيدة.\nقال الحازمي: ومن ذهب إلى هذا -يعني المنع اليوم (^٣) -: علي والزبير وعبد الله بن واقد بن عبد الله بن عمر، وخالفهم في ذلك جماهير العلماء (^٤).\n_________\n(^١) رواه أحمد ١/ ١٦٦، وأبو يعلى ٢/ ٣٤ (٦٧١)، والطبراني ٢٥/ ١٠٠ (٢٥٩).\n(^٢) \"ناسخ الحديث ومنسوخه\" ١/ ٤١٢.\n(^٣) هكذا في الأصل، والصواب: يعني منع الادخار بعد ثلاث.\n(^٤) \"الاعتبار\" ص ١٢٠.","vol":"26","page":656},{"text":"قال ابن حزم: حديث أبي عبيد عن علي كان عام حصر عثمان، وكان أهل البوادي ألجأتهم الفتنة إلى المدينة، وأصابهم جهد فأمر علي بذلك كما أمر الشارع حين دفت الدافة (^١).\nوذكر القاسم بن عساكر في كتاب \"الضحية\" من حديث ابن فضيل عن يزيد، عن مجاهد، عن عائشة - ﵂ - قالت: إنما نهى رسول الله - ﷺ - عن لحوم الأضاحي فوق ثلاث؛ لأنه كان من يضحي قليلًا ومن لا يضحي كثيرًا، فلما الناس رأتني أرفع العَرق بعد عاشره.\nفصل:\nوقول البخاري: (وعن معمر عن الزهري، عن أبي عبيد نحوه)، يعني قوله: أنه - ﷺ - نهاكم أن تأكلوا لحم نسككم فوق ثلاث، رواه الشافعي في \"الأم\"، فقال: حدثنا الثقة عن معمر فذكره (^٢).\nقال الشافعي: لم يبلغ النهي علي بن أبي طالب ولا عبد الله بن واقد ولو بلغهما ما حدثا بالنهي، والنهي منسوخ، فإذا دفت الدافة ثبت النهي عن إمساك لحوم الأضاحي بعد ثلاث، وإذا لم تدف الدافة فالرخصة ثابتة بالأكل والتزود والادخار، ويحمل أن يكون النهي عن إمساك لحوم الضحايا بعد ثلاث منسوخًا في كل حال فيمسك الإنسان من ضحيته ما شاء (^٣).\n_________\n(^١) \"المحلى\" ٧/ ٣٨٥.\n(^٢) \"مسند الشافعي\" بترتيب سنجر ٢/ ٥٦.\n(^٣) انظر: \"الأم\" ١/ ١٣٣.","vol":"26","page":657},{"text":"<span data-type='title' id=toc-3405>فصول ملحقة بالأضحية والذبائح</span>\nفصل:\nقال أبو حنيفة: لما قيل: الرجل يجز صوف أضحيته قبل أن يذبحها وينتفع به قال: أكره ذلك، قيل: فهل يكره أن يحلبها؟ قال: نعم، وكذا قال مالك (^١) والشافعي (^٢).\nفصل:\nفإن ولدت عنده أيذبحها وولدها؟ جوزه أبو حنيفة، قيل له: فينبغي له أن لا يذبح أولادها، قال: أرأيت لو باع ولدها وذبحها، أيتصدق بثمنه؟ قال: نعم.\nوقال مالك: إني لأستحسن أن يذبح ولد الأضحية مع أمه، وإن تركه لم أره عليه واجبًا؛ لأن عليه بدل أمه إن هلكت. وقال الثوري والأوزاعي والشافعي (^٣): اذبحها وولدها. قال الطحاوي: وجدنا أنه - ﷺ - أمر بركوب البدنة، فكان حكم ولدها كذلك على موجبها.\nفصل:\nضابط عيب الأضحية عندنا ما ينقص اللحم، فلو خُلقت بلا آذان أجزأت عند أبي حنيفة بخلاف العمى وذهاب العين. وعن أبي يوسف: الشاة السكاء إن كان لها آذان فتجزئ وإن كان صغيرة الأذن، وإن لم يكن لها أذن لا تجزئ. وسئل مالك عن الشاة تخلق خلقًا ناقصًا، قال: لا تجزئ إلا أن تكون جلحاء أو سكاء وهي التي\n_________\n(^١) \"المدونة\" ٢/ ٤.\n(^٢) \"الأم\" ٢/ ١٩٠.\n(^٣) المصدر السابق.","vol":"26","page":658},{"text":"لها أذنان صغيرتان. قال ابن القاسم: ونحن نسميها الصمعاء (^١).\nقال ابن خالويه في كتابه: ليس لأحد أن يقول سكاكة صغيرة الأذن، إنما المسموع أسك وسكاء إلا ابن الأعرابي فإنه روى في \"نوادره\": رجل سكاكة، وهذا غريب.\nوالسكك: صغر الأذن، ورجل أسك وامرأة سكاء، والجمع منهما: سك؛ وكل الطير سك: صغير الأذن.\nوقال الشافعي في مكسورة القرن تدمى أو لا تدمى، أو جلحاء: تجزئ (^٢). وإذا خلقت لها أذن ما كانت أجزأت، وإن خلقت لا أذن لها لم تجز، وكذا لو جدعت (^٣).\nفصل:\nوسئل أبو حنيفة عن الشاة تذبح من قبل قفاها هل تؤكل؟ فقال: إن كانت الشاة لم تمت حتى وصل إلى الأوداج فقطعها فلا بأس بأكلها، وإن كانت ماتت قبل أن تصل إلى الأوداج فهي ميتة لا خير في أكلها، قيل: أفيكره ذلك الصنع؟ قال: نعم، وهو قول صاحبيه، ومالك يقول: إذا أخطأ فذبح من العنق أو القفا فلا تؤكل.\nوقال الثوري: إن ذبحت من قبل القفا فبلغ الذبح المذبح فسميت فكل، ولا يتعمد ذلك، وقال الأوزاعي وعبيد الله بن الحسن والحسن ابن صالح: لا بأس، وعن الشافعي: إن تحركت قبل قطع رأسها أكلت وإلا فلا (^٤).\n_________\n(^١) \"المدونة\" ٢/ ٥.\n(^٢) \"الأم\" ٢/ ١٨٩.\n(^٣) \"الأم\" ٢/ ١٩٠ - ١٩١.\n(^٤) \"مختصر المزني\" المطبوع بهامش \"الأم\" ٥/ ٢١٢.","vol":"26","page":659},{"text":"فصل:\nفإن قدم أضحيته للذبح فاضطربت في مكانها فانكسرت رجلها فذبحها مكانه أجزأت عند أبي حنيفة (^١)، وإن كانت لا تستطيع، فإن انقلبت السكين فذبح عينها أجزأت عنده استحسانًا إذا كان في إرادته ذبحها، وهو قول صاحبيه. وقال مالك: يبدله (^٢)، وقال الشافعي: إذا اشترى أضحية فلم يوجبها حتى أصابها ما لا تجوز معه بحضرة الذبح قبل أن يذبحها أو قبل ذلك لم تكن أضحية، ولو أوجبها سالمة ثم أصابها ذلك وبلغت أيام الأضحى فضحى بها أجزأت عنه (^٣).\nفصل:\nفإن ذبحت ووجد في بطنها ولد ميت، فذكر أبو حنيفة عن حماد، عن إبراهيم أنه لا تكون ذكاة نفس ذكاة نفسين. قال محمد: إن الجنين لا يؤكل حتى تدرك ذكاته، وبه كان يأخذ أبو حنيفة. وقال مالك: إن خرج من بطن أمه ذبح، وإن لم يذبح مع أمه فلا أرى بأكله بأسًا إذا تم خلقه، وإن لم يتم خلقه فلا يؤكل، وقال: إذا كان ميتًا كله وإن لم يشعر إلا أن يقذره (^٤) وبنحوه قاله الأوزاعي والحسن بن صالح والليث، إلا أنه قال: يستحب ذبحه ليخرج الدم من جوفه وذلك في جنين الأنعام والمواشي.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٢٦.\n(^٢) انظر: \"المدونة\" ٢/ ٥.\n(^٣) \"الأم\" ٢/ ١٩٠.\n(^٤) انظر: \"المدونة\" ٢/ ٣.","vol":"26","page":660},{"text":"وقال الشافعي: ذبح الجنين تنظيف وإن لم يفعل فلا شيء عليه (^١)، وقد صح قوله - ﷺ -: \"ذكاة الجنين ذكاة أمه\" من حديث أبي سعيد الخدري، أخرجه أحمد، وصححه ابن حبان (^٢)، وله عشر طرق أخرى هذا أمثلها.\nوأما الطحاوي فقال: لما اختلفوا في ذلك نظرنا هل روي عن رسول الله - ﷺ - فيه شيء أم لا؟ فوجدنا أبا سعيد روى عنه - ﷺ - من طريق ضعيف: \"ذكاة الجنين ذكاة أمه\" ولا نسلم له، ومن حديث جابر بن عبد الله مثله (^٣)، وقد طعن فيه قوم، فنظرنا هل روي عن أحد من الصحابة في ذلك شيء؟ فوجدنا أبا إسحاق قد روى عن الحارث، عن علي - ﵁ -؛ وأيوب، عن نافع، عن ابن عمر - ﵄ - أنهما قالا ذلك، ولا نعلم عن أحد من الصحابة في ذلك خلافًا لما رويناه عنهما.\nوفي حديثهما: \"إذا أشعر\" (^٤). فكان ذلك مما يعلم به قوم فرقوا بين حكمه إذا أشعر وإذا لم يشعر، ولم يكن للتفرقة بينهما وجه في القياس.\n_________\n(^١) \"الأم\" ٢/ ١٩٧.\n(^٢) أحمد ٣/ ٣٩، وابن حبان ١٣/ ٢٠٦ - ٢٠٧ (٥٨٨٩). ورواه أيضًا أبو داود (٢٨٢٧)، والترمذي (١٤٧٦)، وابن ماجه (٣١٩٩). وقال الترمذي: هذا حديث حسن صحيح.\n(^٣) رواه أبو داود (٢٨٢٨)، والدارمي ٢/ ١٢٦٠ (٢٠٢٢)، والحاكم ٤/ ١١٤، وقال: صحيح على شرط مسلم. وصححه الألباني في \"الإرواء\" (٢٥٣٩).\n(^٤) رواه الطبراني في \"الأوسط\" ٨/ ٢٦ (٧٨٥٦)، والحاكم ٤/ ١١٤ كلاهما من طريق وهب بن بقية، ثنا محمد بن الحسن، عن محمد بن إسحاق، عن نافع، عن ابن عمر مرفوعًا. وقال الطبراني: لم يرو هذا الحديث عن محمد بن إسحاق إلا محمد بن الحسن، تفرد به وهب بن بقية. وقال الهيثمي في \"المجمع\" ٤/ ٣٥: فيه ابن إسحاق، وهو ثقة، لكنه مدلس، وبقية رجال \"الأوسط\" ثقات.","vol":"26","page":661},{"text":"فصل:\nعن أبي حنيفة وأبي يوسف في رجل تطوع على رجل، فذبح له ضحايا قد أوجبها عن أبيه وعن أمه، فذبح كل ضحية بها عن غير صاحبها فلا يجزئه، فإن جاء رجل فأخذ أضحية آخر بغير أمره فذبحها عن نفسه متعمدًا لذلك، فإن هذا لا يجزئ عن الذي كانت له، وإن لم يذبح ضمن الذابح قيمتها، فإن ضمن قيمتها، فإنها تجزئ عنه -يعني: الضامن- وقد تم في صنعه وعسى أن يجزئ عنه بالضمان. وسئل الثوري عن رجلين ذبح أحدهما أضحية صاحبه، قال: يضمنان ويستقبلان. وقال الشافعي: يذبح كل واحد منهما ما بين قيمته ما ذبح حيًّا ومذبوحًا، وأجزأ عن كل واحد منهما أضحيته وهديه (^١).\nفصل:\nفإن أوجب أضحية فلم يذبحها حتى مضت أيام النحر ثم تصدق بها أجزأه، ولم يكن عليه شيء غير ذلك، قاله أبو حنيفة وأبو يوسف.\nوسئل مالك عن ذلك فقال: إن شاء ذبحها وإن شاء صنع بها ما شاء، قيل له: فإن كان موسرًا أيجب عليه أن يشتري مكانها في أيام النحر؟ قال: نعم، كذا في رواية ابن وهب. وفي رواية ابن القاسم: سئل مالك عن الرجل تهلك ضحيته فيجدها بعد ثلاث أترى أن يذبح؟ قال: إنما ذلك في البدن فأما في الضحايا فلا، وفي \"الأسدية\" لم أسمع من مالك في ذلك شيئًا، ولكن أقول: لا شيء عليه فيها، وهو رجل ترك الأضحى. وسئل الأوزاعي عن رجل اشترى أضحية فضلت\n_________\n(^١) \"مختصر المزني\" ص ٢٨١.","vol":"26","page":662},{"text":"فاشترى مكانها شاة، ثم وجدها بعد ما مضى الأجل قال: يذبحها فيأكل ويطعم. وقال الشافعي: لو ضلت أضحيته ثم وجدها، وقد مضت أيام النحر صنع بها كما يصنع في أيام النحر، كما لو أوجب أن يهديها العام فأخرها إلى قابل (^١).\nفصل:\nوما أوجبه على نفسه لوقت ففات الوقت لم يبطل الإيجاب، فإن أوجب أضحية ثم مات قبل أن يذبحها أنها ميراث، قاله أبو حنيفة، وعن أبي يوسف لما أوجبها صارت كالوقف وخرجت من ماله، ووجب ذبحها عنه بَعد وفاته ولم تدخل في ميراثه، وقال مالك: تباع في ميراثه ولا تذبح عنه، ويخرج كلام الشافعي كذلك.\nفصل:\nوسئل أبو حنيفة وصاحباه هل ينتفع الرجل بجلد أضحيته يشتري بها متاعًا (للبيت؟) (^٢) قال: لا بأس به، وبلغنا ذلك عن إبراهيم قيل: فإن باع جلدها بدرهم أو بما أشبهه قال: يتصدق بثمنه، وإنما يرخص له أن يبتاع به شيئًا من متاع البيت، وأما أن يبيعه لغير ذلك فلا.\nوقال مالك: جلود الهدايا والأضاحي بمنزلة لحمها يصنع بها ما يصنع باللحم.\nوقال الثوري والأوزاعي: لا يبيعه بدراهم، ولكن يتصدق به أو ينتفع به. قيل للأوزاعي: هل يبيعها ويتصدق بثمنها؟ قال: لا، ولكن إن شاء ابتاع بثمنها منخلًا أو غربالًا أو بعض أداة البيت. وسئل الليث عن\n_________\n(^١) المرجع السابق.\n(^٢) من (غ).","vol":"26","page":663},{"text":"الرجل يغزل من صوف أضحيته جبة فيلبسها ثم يريد بيعها بعد ذلك، قال: لا أرى (له بيعها) (^١). قلت: فجلود الضحايا؟ قال: لا تباع.\nوفي \"صحيح الحاكم\" مرفوعًا: \"مَنْ باع جلد أضحيته فلا أضحية له\" (^٢)، وأخرجه أبو الشيخ من هذا الوجه من طريق أبي هريرة كذلك.\nومن طريق أبي سعيد الخدري: نهى رسول الله - ﷺ - عن بيع مسوك الأضاحى وقال: \"تصدقوا بها أو انتفعوا بها\". قال ابن وهب: وسمعته وقيل له عن الرجل يهب جلد أضحيته لابن له صغير في حجره أو عنده، فأراد بيعه قال: لا يترك يبيعه؛ لأنه يملك ذلك عليهما، ولو كان ابنه كبيرًا يمول نفسه لم أر ببيعه إياه بأسًا. وقال الشافعي: الضحية نسك مأذون في أكله (وإطعامه) (^٣) وادخاره، وأكره بيع شيء من ذلك والمبادلة به (^٤).\nفصل:\nقال ابن حزم: ولا يلزم من نوى أن يضحي بحيوان أن يضحي به إن شاء، إلا أن ينذر ذلك فيلزمه الوفاء، حكي ذلك عن مجاهد وعطاء، وروينا عن علي والشعبي والحسن كراهة ذلك ولا نعلم لهم حجة (^٥).\nفصل:\nقال ابن المنذر: اختلفوا في الرجل يضحي بالشاة عنه وعن أهل\n_________\n(^١) من (غ).\n(^٢) الحاكم ٢/ ٣٨٩ - ٣٩٠ من حديث أبي هريرة مرفوعًا، وقال: هذا حديث صحيح الإسناد.\n(^٣) من (غ).\n(^٤) \"الأم\" ٢/ ١٩٠.\n(^٥) \"المحلى\" ٧/ ٣٧٥.","vol":"26","page":664},{"text":"بيته، فكان مالك (^١) والليث والشافعي (^٢) والأوزاعي وأحمد وإسحاق وأبو ثور يجيزون ذلك، وقد روي هذا المعنى عن أبي هريرة وابن عمر وذبح الشارع عن أمته، وكره ذلك الثوري وأبو حنيفة.\nفصل:\nصح عن رسول الله - ﷺ - أنه قال: \"أربع لا تجوز في الأضاحي العوراء البين عورها، والمريضة البين مرضها، والعرجاء البين ظلعها والكسيرة التي لا تُنْقي\" أخرجه أصحاب السنن الأربعة من حديث عبيد بن فيروز قال: سألت البراء بن عازب ما لا يجوز في الأضاحي فقال: قام فينا رسول الله - ﷺ - فقال: \"أربع\" فذكره، قال: قلت: فإني أكره أن يكون في الشيء نقص. قال: ما كرهت فدعه ولا تحرمه على أحد (^٣).\nقال الترمذي: حديث حسن صحيح لا نعرفه إلا من حديث عبيد بن فيروز، عن البراء، وقال أحمد: ما أحسنه من حديث، وصححه ابن حبان أيضًا والحاكم وذكر له شواهد (^٤)، وروى أحمد والأربعة والحاكم عن علي - ﵁ - قال: أمرنا رسول الله - ﷺ - أن نستشرف العين والأذن وأن لا نضحي بمقابلة، ولا مدابرة، ولا شرقاء، ولا خرقاء (^٥).\n_________\n(^١) \" المدونة \" ٢/ ٣.\n(^٢) \"الأم\" ٢/ ١٨٩.\n(^٣) أبو داود (٢٨٠٢)، والترمذي (١٤٩٧)، والنسائي ٧/ ٢١٥، وابن ماجه (٣١٤٤).\n(^٤) ابن حبان ١٣/ ٢٤٠ - ٢٤١ (٥٩١٩)، والحاكم ٤/ ٢٢٣.\n(^٥) أبو داود (٢٨٠٤)، والترمذي (١٤٩٨)، والنسائي ٧/ ٢١٦ - ٢١٧، وابن ماجه (٣١٤٢)، وأحمد ١/ ٨٠، والحاكم ٤/ ٢٢٤.","vol":"26","page":665},{"text":"قال الحاكم: إسناده صحيح، وقال الترمذي: حسن صحيح، وزاد: والمقابلة: ما قطع من طرف أذنها، والمدابرة: ما قطع من جانب أذنها، والشرقاء: المشقوقة، والخرقاء: المثقوبة، ومعنى يستشرف: يتأمل سلامتها من آفة. وقيل: الشرفة: وهي خيار المال، أمرنا أن نخير.\nفرع:\nتجوز التضحية بمكسورة القرن، قاله مالك (^١) وأبو حنيفة والشافعي (^٢)، وروي ذلك عن علي وعمار والحسن بن أبي الحسن وسعيد بن المسيب، وقال: إلا أن تدمى فلا تصلح.\nفرع:\nروينا عن الحسن والنخعي وعطاء أنهم كانوا لا يرون بأسًا أن يضحي بالخصي، وبه قال أبو ثور ومالك وأبو حنيفة والشافعي.\nفرع:\nروينا عن ابن عمر - ﵄ - أنه كان لا يرى بأسًا أن يضحى بالأبتر، وبه قال ابن المسيب والحسن وابن جبير والنخعي والحكم، وكره الليث أن يضحى بالأبتر ومقطوع الأذن، قال أبو عمر: وروي في الأبتر حديث مرفوع من حديث شعبة، عن جابر الجعفي، عن محمد بن قرظة، عن أبي سعيد أنه قال: اشتريت كبشًا فأكل الذئب من ذنبه، فسألت رسول الله - ﷺ - فقال: \"ضح به\" (^٣).\n_________\n(^١) \"المدونة\" ٢/ ٢.\n(^٢) \"الأم\" ٢/ ١٨٩.\n(^٣) رواه ابن ماجه (٣١٤٦)، وأحمد ٣/ ٣٢. وقال البوصيري في \"الزوائد\" ص ٤١٢: وإسناد حديث أبي سعيد ضعيف، فيه جابر بن يزيد الجعفي، وهو ضعيف وقد اتهم.","vol":"26","page":666},{"text":"ثم قال: يحتمل أن يكون أكل من ذنبه اليسير، فإن كان كذلك فهو جائز عند العلماء، قال: ورواية مالك عن نافع، عن ابن عمر التي لم تُسِن (^١) والتي نقص من خلقها (^٢) أصح من رواية من روى عنه جواز الأضحية بالأبتر، قال: وهذا الحديث ليس إسناده بالقوي، وقيل: أنَّ ابن قرظة لم يسمع من أبي سعيد.\nقال ابن حزم: وروى ابن أرطاة عن بعض أنه - ﷺ - سُئل أنضحي بالبتراء؟ فقال: \"لا بأس به\" (^٣).\nفصل:\nفي \"الاستذكار\" لابن عبد البر روى قتادة، عن جُري بن كليب، عن علي - ﵁ - أن رسول الله - ﷺ - نهى في الضحايا عن الأعضب الأذن والقرن. قال قتادة: سألت ابن المسيب: ما أعضب الأذن والقرن؟ قال: النصف أو أكثر (^٤).\nقال أبو عمر: لا يوجد ذكر القرن في غير هذا الحديث، وبعض أصحاب قتادة لا يذكر فيه القرن ويقتصر على الأذن وحدها، كذا رواه هشام عن قتادة، وهو الذي عليه جماعة الفقهاء في القرن.\nوفي إجماعهم على إجازة التضحية بالجماء ما يُبين لك أن حديث القرن لا يثبت ولا يصح أو هو منسوخ؛ لأنه معلوم أن ذهاب القرنين\n_________\n(^١) في الأصل: (تُسمن)، والمثبت من \"الموطأ\".\n(^٢) \"الموطأ\" ص ٢٩٨ (٢).\n(^٣) \"المحلى\" ٧/ ٣٦٠.\n(^٤) رواه أبو داود (٢٨٠٥)، (٢٨٠٦)، والترمذي (١٥٠٤)، والنسائي ٧/ ٢١٤ - ٢١٨، وابن ماجه (٣١٤٥)، وأحمد ١٠/ ٨٣. وقال الترمذي: هذا حديث حسن صحيح. وقال الألباني في \"الإرواء\" (١١٤٩): منكر.","vol":"26","page":667},{"text":"أعظم من ذهاب بعض أحدهما (^١).\nالذي رويناه في \"سنن أبي داود\" من حديث أبي حميد الرعيني أخبرني يزيد ذو مصر، عن عتبة بن عبدٍ السلمي: نهى النبي - ﷺ - عن المصفرة والمستأصلة والمشيعة والكسراء، أما المصفرة التي استأصل أذنها حتى يبدو صماخها، والمستأصلة التي ذهب قرنها من أصله، الحديث (^٢). فهذا كما ترى ذكر القرن إن كان مرفوعًا أو من تفسير الصحابي، وكلاهما ذكر القرن.\nفصل:\nقام الإجماع على إباحة إطعام (فقراء) (^٣) المسلمين من لحوم الأضاحي، واختلفوا في إطعام أهل الذمة منه، فرخص في ذلك الحسن كما أسلفناه في باب: ما يؤكل من لحوم الأضاحي وهو يشبه مذهب الكوفيين وبه قال أبو ثور، وقال مالك: غيرهم أحب إلينا، وكان يكره إعطاء النصراني جلد الضحية وكره ذلك الليث، فأما ما طبخ من لحوم الأضاحي وكانت الظئر وما أشبهها عند أهل البيت فأرجو أن لا يكون به بأس فيما يصيب معهم منه، ونص الشافعي في البويطي: لا يعطى منها لأهل الذمة، وهو نقل عزيز لم يقر به أصحابنا في كتبهم.\nوقال النووي وغيره: لم نره مسطورًا (^٤).\n_________\n(^١) \"الاستذكار\" ١٥/ ١٣٣ - ١٣٤.\n(^٢) أبو داود (٢٨٠٣). وقال الألباني في \"ضعيف أبي داود\" (٤٨٦): إسناده ضعيف، أبو حميد وشيخه يزيد مجهولان.\n(^٣) من (غ).\n(^٤) انظر: \"المجموع\" ٨/ ٤٠٤.","vol":"26","page":668},{"text":"فرع:\nثبت أن ابن عمر - ﵄ - كان لا يضحي عما في البطن (^١)، وبه قال الشافعي (^٢) وأبو ثور.\nفرع:\nوكان مالك يرى أن يضحى عن اليتيم يكون له ثلاثون دينارًا بالشاة بنصف دينار ونحوه، وقال أبو حنيفة: يضحى عنه من ماله، ولا يجوز ذلك في قول الشافعي.\nفرع:\nكان الحسن بن أبي الحسن يضحي عن أم ولده ورخص في ذلك الزهري ومالك والليث وهو على مذهب الكوفيين. وقال الشافعي: لست أحب للعبد ولا للمدبر ولا للمكاتب ولا لأم الولد أن يضحوا، ولا أجيز لهم ذلك (^٣).\nفرع:\nقال ابن حزم: وفرض عليه أن يتصدق منها مما شاء قل أو كثر، ويباح له أن يطعم منها الغني والكافر، وأن يهدي منها إن شاء (^٤).\nفرع:\nقال ولو وجد بها عيبًا بعد التضحية ولو لم يكن اشترط السلامة فله الرجوع ما بين قيمتها حية صحيحة وبين قيمتها معيبة، فإن كان اشترط\n_________\n(^١) رواه مالك في \"الموطأ\" ص ٣٠١ (١٣)، وعبد الرزاق في \"المصنف\" ٤/ ٣٨٠ (٨١٣٦).\n(^٢) \"الأم\" ٢/ ١٩١.\n(^٣) \"الأم\" ٢/ ١٩١.\n(^٤) \"المحلى\" ٧/ ٣٨٣.","vol":"26","page":669},{"text":"السلامة فهي ميتة ويضمن مثلها للبائع ويسترد الثمن ولا تؤكل، وكذا من أخطأ فذبح أضحية غيره بغير أمره فهي ميتة لا تؤكل، وعليه ضمانها.\nفرع:\nفي \"الاستذكار\" لابن عبد البر عن الزهري: لا يجوز في الضحايا مجدوعة ثلث الأذن، ولا تجوز المسلولة الأسنان ولا الصرماء ولا أي ضحية جداء الضرع ولا العجفاء ولا الجرباء ولا المصرمة الأطماء وهي المقطوعة حلمة الثدي ولا العرجاء ولا العوراء. قال أبو عمر: قول الزهري في هذا الباب هو المعمول به (^١).\nفرع:\nتجزئ البدنة عندنا عن سبعة، وكذا البقرة. قال ابن عبد البر: احتج جماعة الفقهاء بحديث جابر - ﵁ - أن رسول الله - ﷺ - أجاز البدنة عن سبعة والبقرة عن سبعة (^٢)، وضعفوا حديث المسور بن مخرمة ومروان بن الحكم الذي فيه ما يدل على أن البدنة نحرت في الحديبية عن عشرة (^٣)، قالوا: هو مرسل خالفه ما هو أثبت منه وأوضح وأصح، والمسور لم يشهد الحديث، ومروان لم ير رسول الله - ﷺوقال بهذا القول أكثر الصحابة (^٤).\nقلت: لم ينفرد به المسور فقد رواه أبو الشيخ من حديث أبي صالح، عن الليث، عن إسحاق بن بَزْرج، عن الحسن بن علي - ﵄ -\n_________\n(^١) \"الاستذكار\" ١٥/ ١٣٤ - ١٣٥.\n(^٢) رواه مسلم (١٣١٨) كتاب: الحج، باب: الاشتراك في الهدي.\n(^٣) رواه أحمد ٤/ ٣٢٣، وابن خزيمة ٤/ ٢٩٠ (٢٩٠٦)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٧٤، والدارقطني ٢/ ٢٤٣، والبيهقي ٥/ ٢٣٥.\n(^٤) \"الاستذكار\" ١٥/ ١٨٧.","vol":"26","page":670},{"text":"أن النبي - ﷺ - قال: \"البقرة عن سبعة والبدنة عن عشرة\". ومن حديث حذيفة: أشرك النبي - ﷺ - بين المسلمين الجزور عن عشرة، ومن حديث يزيد بن قسيط عن ابن المسيب أنه - ﷺ - قال: \"الجزور عن عشرة\". ومن حديث مسلمة بن علي، عن ابن عجلان، عن المقبري، عن أبي هريرة - ﵁ -، عن النبي - ﷺ - مثل ذلك. ومن حديث عطاء بن السائب عن أبي عبد الرحمن، عن عبد الله قال - ﷺ -: \"الجزور في الأضحى عن عشرة\" (^١).\nلكن روى أبو الشيخ أيضًا من حديث ابن أبي ليلى عن أبي الزبير، عن جابر: أمر - ﷺ - أن يشترك السبعة في البدنة (^٢)، وفي رواية أشعث، عن أبي الزبير، عن جابر يوم الحديبية. ورواه أيضًا من حديث ابن وهب، عن عمرة بن الحارث، عن أبي الزبير. ومن حديث الربيع بن صبيح، عن عطاء، عن جابر (قال) (^٣): أشرك بيننا النبي - ﷺ - الجزور\nبين سبعة (^٤). ومن حديث أبي سفيان، عن جابر، (قال) (^٥): نحر رسول الله - ﷺ - يوم الحديبية سبعين بدنة البدنة عن سبعة. ومن حديث\n_________\n(^١) رواه الطبراني ١٠/ ١٦٣ (١٠٣٣٠)، وابن عدي في \"الكامل\" ٢/ ١٩، والدارقطني ٢/ ٢٤٣ كلهم من طريق عبيد الله بن عبد المجيد، عن أيوب بن محمد أبي الجمل، عن عطاء، به. وقال ابن عدي: وهذا الحديث لا يرويه عن عطاء بن السائب غير أبي الجمل، هذا. وقال الهيثمي في \"المجمع\" ٤/ ٢٠: فيه عطاء بن السائب، وقد اختلط. وانظر: \"الإرواء\" ٤/ ٢٥٤.\n(^٢) رواه الطبراني في \"الأوسط\" ٨/ ٢١٢ (٨٤٣١) من طريق شريك، عن ابن أبي ليلى، به.\n(^٣) من (غ).\n(^٤) رواه أحمد ٣/ ٣٦٦، والطبراني ٧/ ١٢٣ (٦٥٧٠) من طرق عن الربيع، به.\n(^٥) من (غ).","vol":"26","page":671},{"text":"أنس: كان النبي - ﷺ - يشرك السبعة في البدنة يوم الحديبية. ومن حديث ابن مسعود - ﵁ - أنه - ﷺ - قال: البدنة عن سبعة.\nقال ابن عبد البر، وروي عن رافع بن خديج، عن رسول الله - ﷺ -: \"البدنة عن عشرة\" (^١). ومن حديث ابن عباس مثله (^٢). قال الترمذي حديث حسن غريب. وقال الطحاوي: قد اتفقوا على جوازها عن سبعة، واختلفوا فيما زاده ولا تثبت الزيادة إلا بتوقيف لا معارض له أو اتفاق (^٣).\nقال أبو عمر: أي اتفاق يكون على جوازها عن سبعة، ومالك والليث يقولان: لا تجوز البدنة إلا عن واحدة والبقرة كذلك، إلا أن يذبحها الرجل عن أهل بيته فتجوز عن سبعة حينئذٍ وعن أقل وعن أكثر. قال: وسلفهما في ذلك حديث أبي أيوب أي المصحح عند الترمذي قال: كنا نضحي بالشاة الواحدة يذبحها الرجل عنه وعن أهل بيته (^٤)، وكذا رواه الزهري، عن رجل، عن أبي هريرة - ﵁ - (^٥)، ومن حديث أبي جابر البياضي (^٦) وهو متروك عن ابن المسيب، عن عقبة بن\n_________\n(^١) سبق برقم (٣٠٧٥) كتاب: الجهاد، باب: ما يكره من ذبح الإبل …، من حديث رافع أن النبي - ﷺ - قسَّم الغنائم فعدل عشرة من الغنم ببعير. ورواه النسائي ٧/ ٢٢١ كتاب: الضحايا، باب: ما تجزئ عنه البدنة في الضحايا.\n(^٢) رواه الترمذي (٩٠٥)، والنسائي ٧/ ٢٢٢، وابن ماجه (٣١٣١)، وأحمد ١/ ٢٧٥.\nوصححه الألباني في \"صحيح الترمذي\" (٧٢٠).\n(^٣) انظر: \"شرح معاني الآثار\" ٤/ ١٧٦.\n(^٤) رواه الترمذي (١٥٠٥)، وابن ماجه (٣١٤٧)، ومالك في \"الموطأ\" ص ٣٠٠ (١٠). وقال الترمذي: هذا حديث حسن صحيح.\n(^٥) رواه عبد الرزاق ٤/ ٣٨٤ (٨١٥١) عن معمر، عن الزهري، به.\n(^٦) في هامش الأصل: اسمه محمد بن عبد الرحمن.","vol":"26","page":672},{"text":"عامر: ضحيت بجذع عني وعن أهل بيتي، فسألت رسول الله - ﷺ - فقال: \"قد أجزأ عنكم\" (^١).\nوفي \"القنية\" من كتب الحنفية: أربعة عشر نفرًا ضحوا ببعيرين مشتركتين ينبغي أن تجوز.\nفرع:\nلا يجوز التضحية بالشاة المرهونة.\nفروع:\nعند الحنفية لا يجوز التضحية بالشاة الخنثى؛ لأن لحمها لا ينضج والقطع في الأذنين (يمنع) (^٢) عند الرازي ويمنع عند ابن سماعة، فإن سائر شعر الأضحية في غير وقته يجوز إذا كان لها نَقِي أي مخ، وقطع اللسان في الثور يمنع، وفي الشاة اختلاف، ثلاثة نفر ضحى كل واحد منهم بشاة فاختلط رءوسها فإذا بأحد الرءوس عيب مانع جواز الأضحية وكل واحد منهم يقول: ليس هذا برأس شاتي، لا تجوز التضحية عن واحد منهم، فإن اشترى شاة للأضحية فغصبها منه رجل ثم ذبحها بنية التضحية عن المالك يجزئه، ولا يحتاج إلى الإجازة، (فإن قالت المرأة لزوجها ضح عني كل عام من مهري الذي لي عليك كذا وكذا، فيه اختلاف) (^٣) ولا يجوز التصدق بقيمة الأضحية بعد وقتها على الزوجة المعسرة ولا على الزوج المعسر عند أبي حنيفة خاصة ولا على أمه المعسرة، فإن تصدق بلحم الأضحية\n_________\n(^١) \"الاستذكار\" ١٥/ ١٨٩ - ١٩١. والحديث رواه عبد الرزاق ٤/ ٣٨٤ (٨١٥٣) عن الأسلي، عن أبي جابر، به.\n(^٢) في (غ) لا يمنع.\n(^٣) من (غ).","vol":"26","page":673},{"text":"بغير نية الزكاة لا يجوز، وعن بعضهم يجزئه ولكنه يأثم؛ فإن اشترى بلحمها مأكولًا فأكله لا يلزمه التصدق بقيمة اللحم استحسانًا، فإن لم يجد أضحية في قريته أو بلده يلزمه المشي لطلبها إلى موضع يمشون إليه من بلده لشراء الشاة.\nآخر الضحايا والحمد لله رب العالمين","vol":"26","page":674},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3406>٧٤ - كِتابُ الأَشْرِبَةِ</span>\nوَ<span data-type='title' id=toc-3407>قَوْلُ اللهِ تَعَالَى: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ﴾ [المائدة: ٩٠]</span>.\n٥٥٧٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا، ثُمَّ لَمْ يَتُبْ مِنْهَا، حُرِمَهَا فِي الآخِرَةِ». [مسلم: ٢٠٠٣ - فتح ١٠/ ٣٠]\n\n٥٥٧٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ لَيْلَةَ أُسْرِيَ بِهِ بِإِيلِيَاءَ بِقَدَحَيْنِ مِنْ خَمْرٍ، وَلَبَنٍ، فَنَظَرَ إِلَيْهِمَا، ثُمَّ أَخَذَ اللَّبَنَ، فَقَالَ جِبْرِيلُ: الْحَمْدُ لِلَّهِ الَّذِي هَدَاكَ لِلْفِطْرَةِ، وَلَوْ أَخَذْتَ الْخَمْرَ غَوَتْ أُمَّتُكَ. تَابَعَهُ مَعْمَرٌ وَابْنُ الْهَادِ وَعُثْمَانُ بْنُ عُمَرَ وَالزُّبَيْدِيُّ عَنِ الزُّهْرِيِّ. [انظر: ٣٣٩٤ - مسلم: ١٦٨ - فتح ١٠/ ٣٠]\n\n٥٥٧٧ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - قَالَ: سَمِعْتُ مِنْ رَسُولِ اللهِ - ﷺ - حَدِيثًا لَا يُحَدِّثُكُمْ بِهِ غَيْرِي قَالَ: «مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَظْهَرَ الْجَهْلُ، وَيَقِلَّ الْعِلْمُ، وَيَظْهَرَ الزِّنَا، وَتُشْرَبَ الْخَمْرُ، وَيَقِلَّ","vol":"27","page":9},{"text":"الرِّجَالُ، وَيَكْثُرَ النِّسَاءُ، حَتَّى يَكُونَ لِخَمْسِينَ امْرَأَةً قَيِّمُهُنَّ رَجُلٌ وَاحِدٌ». [انظر: ٨٠ - مسلم: ٢٦٧١ - فتح ١٠/ ٣٠]\n\n٥٥٧٨ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ وَابْنَ الْمُسَيَّبِ يَقُولَانِ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: إِنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا يَزْنِي [الزَّانِي] حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَشْرَبُ الْخَمْرَ حِينَ يَشْرَبُهَا وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ». قَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي عَبْدُ الْمَلِكِ بْنُ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، أَنَّ أَبَا بَكْرٍ كَانَ يُحَدِّثُهُ عَنْ أَبِي هُرَيْرَةَ ثُمَّ يَقُولُ: كَانَ أَبُو بَكْرٍ يُلْحِقُ مَعَهُنَّ: «وَلَا يَنْتَهِبُ نُهْبَةً ذَاتَ شَرَفٍ، يَرْفَعُ النَّاسُ إِلَيْهِ أَبْصَارَهُمْ فِيهَا حِينَ يَنْتَهِبُهَا وَهْوَ مُؤْمِنٌ». [انظر: ٢٤٧٥ - مسلم: ٥٧ - فتح ١٠/ ٣٥]\nثم ساق فيه أربعة أحاديث:\nأحدها:\nحديث ابن عمر - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ شَرِبَ الخَمْرَ فِي الدُّنْيَا، ثُمَّ لَمْ يَتُبْ مِنْهَا، حُرِمَهَا فِي الآخِرَةِ\".\nثانيها:\nحديث شعيب عن الزهري أَخْبَرَنِي سعِيدُ بْنُ المُسَيَّبِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ لَيْلَةَ أُسْرِيَ بِهِ بِإِيلِيَاءَ بِقَدَحَيْنِ مِنْ خَمْرٍ، وَلَبَنٍ، فَنَظَرَ إِلَيْهِمَا، ثُمَّ أَخَذَ اللَّبَنَ، فَقَالَ جِبْرِيلُ: الحَمْدُ لله الذِي هَدَاكَ لِلْفِطْرَةِ، وَلَوْ أَخَذْتَ الخَمْرَ غَوَتْ أُمَّتُكَ.\nتَابَعَهُ مَعْمَرٌ وَابْنُ الهَادِي وَعُثْمَانُ بْنُ عُمَرَ وَالزُّبَيْدِيُّ عَنِ الزُّهْرِيِّ.\nقلت: وابن الهادي هو يزيد بن عبد الله بن أسامة بن الهادي، والزبيدي محمد بن الوليد.\nثالثها:\nحديث أنس - ﵁ - قَالَ: سَمِعْتُ مِنْ رَسُولِ اللهِ - ﷺ - حَدِيثًا لَا يُحَدِّثُكُمْ بِهِ","vol":"27","page":10},{"text":"غَيْرِي قَالَ: \"مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَظْهَرَ الجَهْلُ، وَيَقِلَّ العِلْمُ، وَيَظْهَرَ الزِّنَا، وَتُشْرَبَ الخَمْرُ، وَيَقِلَّ الرِّجَالُ، وَيَكْثُرَ النِّسَاءُ، حَتَّى يَكُونَ لِخَمْسِينَ امْرَأَةً قيِّمُهُنَّ رَجُلٌ وَاحِدٌ\".\nرابعها:\nحديث أبي هريرة - ﵁ -: أنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا يَزْنِي [الزَّانِي] (^١) حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَشْرَبُ الخَمْرَ حِينَ يَشْرَبُهَا وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ\". قَالَ ابن شِهَابٍ: وَأَخْبَرَنِي عَبْدُ المَلِكِ بْنُ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الحَارِثِ بْنِ هِشَامٍ، أَنَّ أَبَا بَكْرٍ كَانَ يُحَدِّثُهُ عَنْ أَبِي هُرَيْرَةَ ثُمَّ يَقُولُ: كَانَ أَبُو بَكْرٍ يُلْحِقُ مَعَهُنَّ: \"وَلَا يَنْتَهِبُ نُهْبَةً ذَاتَ شَرَفٍ، يَرْفَعُ النَّاسُ إِلَيْهِ أَبْصَارَهُمْ فِيهَا حِينَ يَنْتَهِبُهَا وَهْوَ مُؤْمِنٌ\".\nالشرح:\nمتابعة معمر أخرجها البخاري في أحاديث الأنبياء مسندة (^٢).\nومتابعة ابن الهادي، قال الحاكم: أراد حديث ابن الهادي، عن عبد الوهاب بن بخت، عن الزهري (^٣)، قلت: وهي في النسائي (^٤) (^٥).\n_________\n(^١) ليس بالأصل، وبدونها في أصل \"اليونينية\" ولكن أُثبتت في هامشها من رواية أبي ذر والمستملي عن الكشميهني. قال ابن حجر في \"الفتح\" ١٠/ ٣٤: وقع في أكثر الروايات هنا \"لا يزني حين يزني \" بحذف الفاعل، فقدر بعض الشراح الرجل أو المؤمن أو الزاني، وقد بينت هذه الرواية -يقصد رواية أبي ذر- تعيين الاحتمال الثالث. اهـ.\n(^٢) سلف برقم (٣٣٩٤) باب: قول الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩)﴾.\n(^٣) انظر: \"تحفة الأشراف\" (١٣١٥٧).\n(^٤) \"السنن الكبرى\" ٤/ ٣٨٦.\n(^٥) ورد في هامش الأصل: فيما قاله نظر، وإنما هي في ترجمة عبد الوهاب بن أبي بكر، عن الزهري، في النسائي؛ وكأنه انتقل نظره، فإنها بعد ترجمة عبد الوهاب ابن بخت في \"أطراف المزي\" فاعلمه. =","vol":"27","page":11},{"text":"ومتابعة الزبيدي أخرجها أيضًا عن كثير بن عبيد المذحجي ومحمد بن صدقة، عن محمد بن حرب، عن الزبيدي، عن الزهري (^١).\nوأخرجه ابن حبان، عن محمد بن عبيد الله، عن كثير بن عبيد، عن ابن حرب (^٢).\nوأخرجه البخاري في التفسير عن أحمد بن صالح عن عنبسة بن خالد عن يونس (^٣).\n_________\n= قلت: كذا علق سبط في الهامش، وفيه جزم المزي كما في \"تحفة الأشراف\" ١٠/ ٢١ بأن عبد الوهاب في رواية النسائي هو ابن رفيع (أبي بكر)، ورأيت في \"علل الدارقطني\" ٧/ ٢٧٣ أنه حين ذكر الاختلاف على الزهري، أورد من جملة من رواه عنه يونس والزبيدي وعبد الوهاب بن رفيع وابن الهاد، فيتضح أن لابن الهاد في هذا الحديث رواية عن الزهري بدون واسطة، وأن عبد الوهاب بن رفيع أحد من رووه عن الزهري، ولم يذكر فيهم عبد الوهاب بن بخت.\nقلت: وجاءت رواية عبد الوهاب من طريق ابن الهاد عنه، غير منسوب فيحتمل على ما ذكره الدارقطني أن ابن الهاد رواه على الوجهين، وأن عبد الوهاب هو ابن رفيع لا ابن بخت، ولما ترجم المزي لهما في \"تهذيبه\" ١٨/ ٤٨٨ - ٤٩٢، ذكر أن ابن رفيع يروي عن الزهري، وعنه ابن الهاد، ولم يذكره لابن بخت، ثم رأيت أن ابن حجر اعترض على قول المزي في \"التحفة\" فرجح في \"نكته\" أن عبد الوهاب هو ابن بخت، وكذا أسنده في \"تغليق التعليق\".\nلكن بقي هناك إشكال، هو أن المزي ﵀ لما ذكر الحديث مسندا في \"التحفة\" في ترجمة شعيب، عن الزهري؛ نقل عن الحاكم أن ابن الهاد رواه عن ابن بخت، عن الزهري، ذكره معلقا في ترجمة عبد الوهاب بن بخت، فيفهم من ذلك أنه يرى أن ابن الهاد رواه عن ابن بخت، ثم أورد رواية النسائي في ترجمة عبد الوهاب بن رفيع.\n(^١) المصدر السابق ٤/ ٣٨٨.\n(^٢) \"صحيح ابن حبان\" ١/ ٢٤٨ (٥٢).\n(^٣) سلف برقم (٤٧٠٩) باب قول الله ﴿سُبْحَانَ الَّذِي أَسْرَى﴾.","vol":"27","page":12},{"text":"ومتابعة عثمان بن عمر أراد بها روايته عن يونس بن يزيد، عن الزهري، كما قاله الحاكم وغيره (^١)، وقد سلف في الإسراء طرف من هذا، وأنه أتي بثلاثة أقداح (^٢).\nوحديث ابن عمر أخرجه مالك عن نافع، ووقفه على عبد الله (^٣)، والبخاري أخرجه من طريقه عنه عن نافع، عن ابن عمر مرفوعًا، وأخرجه مسلم والنسائي (^٤).\nوله طريق آخر عن ابن عمر أخرجه ابن أي عاصم من حديث يزيد بن أبي زياد، عن مجاهد عنه مرفوعًا: \"من شرب الخمر فجعلها في بطنه لم تقبل له صلاة سبعًا، إن مات فيها مات كافرًا وإن أذهبت عقله عن شيء من الفرائض لم تقبل منه صلاة أربعين يومًا، فإن مات فيها مات كافرًا\".\n_________\n(^١) كذا نقله المزي في \"تحفة الأشراف\" عنه، وتعقبه الحافظ ابن حجر في \"النكت الظراف\" فقال: قلت: لم يصب الحاكم في ذلك وإنما أراد البخاري حديث عثمان بن عمر، عن الزهري نفسه من غير واسطة يونس، وذلك أن عثمان بن عمر هذا (عثمان بن عمر بن فارس) الراوي عن يونس وقد وصله تمام الرازي في \"فوائده\" من طريق عثمان بن عمر التيمي. اهـ ١٠/ ٢١ - ٢٢.\n(^٢) سلف برقم (٣٨٨٧)، كتاب مناقب الأنصار، باب: المعراج.\n(^٣) الذي في \"الموطأ\" مرفوع إلى النبي - ﷺوقال أبو عمر في \"التمهيد\" ١٥/ ٩: روى مالك وابن جريج هذا الحديث كله عن نافع بعضه مسندًا وبعضه من قول ابن عمر، وهو كله مسند صحيح. وقال في ١/ ٢٥٣ - ٢٥٤: رواه جماعة منهم عبيد الله بن عمر العمري، عن نافع، عن ابن عمر مرفوعًا، كما رواه أيوب وموسى بن عقبة، وكان عبيد الله ربما وقفه وكان يقول أحيانًا: لا أعلمه إلا عن النبي - ﷺ -. ورواه مالك، عن نافع، عن ابن عمر موقوفًا، والحديث ثابت مرفوع لا يضره تقصير من قصر في رفعه لرفع الحفاظ الأثبات له ولاجتماع الجماعة من رواة نافع على رفعه منهم: أيوب، وموسى وسائر من ذكرنا. اهـ. بتصرف.\n(^٤) مسلم (٢٠٠٣) كتاب: الأشربة، باب: عقوبة من شرب من الخمر إذا لم يتب منها بمنعه إياها في الآخرة. والنسائي ٨/ ٣١٧ - ٣١٨.","vol":"27","page":13},{"text":"وخرجه الترمذي وحسنه (^١)، وله طريق آخر من حديث أبي هريرة أخرجه النسائي من حديث [. . .] (^٢) مرفوعًا: \"من لبس الحرير في الدنيا لم يلبسه في الآخرة، ومن شرب الخمر في الدنيا لم يشربه في الآخرة ومن شرب في آنية المذهب والفضة لم يشرب بها في الآخرة\" ثم قال رسول الله - ﷺ -: \"لباس أهل الجنة وشرب أهل الجنة وآنية أهل الجنة\" (^٣) الذهب.\nوروى ابن أبي عاصم بإسناد جيد عن أبي هريرة - ﵁ - مرفوعًا: \"مدمن الخمر كعابد وثن\" (^٤).\nقال ابن عدي في \"كامله\": تفرد به محمد بن سليمان الأصفهاني (^٥)، وخالف سليمان بن بلال فرواه عن سهيل، عن محمد بن عبد الله، عن أبيه موقوفًا (^٦).\nوقال أبو حاتم الرازي: هذا حديث خطأ (^٧). ولابن عدي من\n_________\n(^١) الترمذي (١٨٦١) من حديث ابن عمر.\n(^٢) بياض بالأصل بمقدار كلمتين وفي هامش (غ) تعليق نصه: سقط صحابي.\n(^٣) \"السنن الكبرى\" ٤/ ١٩٥ (٦٨٦٩).\n(^٤) الحديث رواه ابن ماجه (٣٣٧٥)، والبخاري في \"تاريخه الكبير\" ١/ ٩٩، وابن عدي في \"الكامل\" ٧/ ٤٦٤ من طريق محمد بن سليمان، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، وقال البخاري: لا يصح حديث أبي هريرة في مثل هذا.\n(^٥) \"الكامل\" ٧/ ٤٦٤ بتصرف وهو بنصه في \"العلل المتناهية\" ٢/ ١٨٢ (١١١٧) من قول ابن الجوزي.\n(^٦) قاله الدارقطني في \"العلل\" ١٠/ ١١٤ - ١١٥.\n(^٧) \"علل ابن أبي حاتم\" ٢/ ٣٥، وقول أبي حاتم على حديث ابن عمرو الذي رواه المؤمل بن اسماعيل، عن سفيان، عن ابن المنكدر، عنه مرفوعًا، قال: إنما هو كما رواه حسن بن صالح، عن ابن المنكدر، عنه مرفوعًا، قال: إنما هو كما رواه حسن بن صالح، عن ابن المنكدر، عنه مرفوعًا، قال: إنما هو كما رواه حسن بن =","vol":"27","page":14},{"text":"حديث جابر بن عبد الله - ﵄ - مثله (^١) وفيه ضعف.\nوفي التنفير عنه أحاديث أخر: حديث أصرم بن حوشب، ثنا فضيل أبو معاذ، عن أبي حريز عبد الله بن الحسين، عن أبي بردة، عن أبي موسى - ﵁ - أن النبي - ﷺ - قال: \"ثلاثة لا يدخلون الجنة: مدمن الخمر وقاطع الرحم ومصدق بالسحر\" أخرجه الأصفهاني في \"ترغيبه\" (^٢)، ولابن سعد، قال أبو موسى: ما أبالي أشربت الخمر أم عبدت هذِه السارية من دون الله (^٣).\nوعن عروة بن رويم قال - ﷺ -: \"أول ما نهاني ربي عن شرب الخمر وعبادة الأوثان\" (^٤).\nومن حديث أبي يعلي أحمد بن علي، ثنا موسى بن محمد بن حيان، ثنا عبد القدوس بن الحواري، ثنا أبو هدبة، عن أشعث (الحرازي) (^٥)، عن أنس رفعه: \"من فارق الدنيا وهو سكران دخل القبر وهو سكران، وبعث من قبره وهو سكران، وأمر به إلى النار وهو سكران إلى جبل يقال له سكران، فيه عين يجري منها القيح والدم وهو طعامهم\n_________\n= صالح، عن ابن المنكدر قال: حدثت عن ابن عباس عن النبي - ﷺ -. اهـ. وحديث ابن عباس رواه أحمد ١/ ٢٧٢.\n(^١) لم أقف عليه في \"الكامل\"، ورواه البخاري في \"تاريخه الكبير\" ٣/ ٥١٥ وابن الجوزي في \"العلل المتناهية\" ٢/ ١٨٤ (١١٢٠).\n(^٢) ورواه أحمد ٤/ ٣٩٩ من طريق المعتمر بن سليمان عن الفضيل بن ميسرة به.\n(^٣) لم أقف عليه في \"طبقات ابن سعد\"، وهو عند النسائي ٨/ ٣١٤ وقال الألباني في \"صحيح الترغيب والترهيب\" (٢٣٦٥): صحيح موقوف.\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٩٦ (٢٤٠٥٦).\n(^٥) كذا بالأصل، والصواب (الحداني). انظر: \"تهذيب الكمال\" ٣/ ٢٧٢ و\"سير أعلام النبلاء\" ٦٣/ ٢٧٤، و\"تهذيب التهذيب\" ١/ ١٨٠.","vol":"27","page":15},{"text":"وشرابهم ما دامت (السماوات) (^١) والأرض\" (^٢).\nومن حديث عطيه العوفي، عن أبي سعيد الخدري مرفوعًا: \"لا يدخل الجنة مدمن سكر\" (^٣) الحديث.\nوأخرجه ابن أبي عاصم في \"الأشربة\" من حديث يزيد بن أبي زياد، عن سالم بن أبي الجعد عنه بلفظ: \"خمر\" بدل من سكر.\nومن حديث القاسم بن عبد الرحمن الشامي، عن أبي أمامة قال رسول الله - ﷺ -: \"أربعة لا ينظر الله إليهم يوم القيامة عاق ولا منان ولا مدمن خمر ولا مكذب بقدر\" (^٤).\nولابن أبي حاتم من حديث حكيم بن جبير، عن سعيد بن جبير، عن ابن عباس مرفوعًا: \"من لقي الله وهو مدمن خمر كان كعابد وثن\" (^٥).\n_________\n(^١) من (غ) وسقطت من (س).\n(^٢) رواه أبو يعلى في \"مسنده\" كما في \"إتحاف الخيرة المهرة\" ٤/ ٣٨٨ (٣٨٠٣)، \"المطالب العالية\" ٨/ ٦٣٢ (١٨١٤).\nوعزاه البوصيري إلى الأصبهاني، ورواه ابن عدي في \"كامله\" ١/ ٣٤٣ من طريق أبي يعلى، وأعله بأبي هدبة، ومن طريقهما رواه ابن الجوزي في \"الموضوعات\" ٣/ ٢٠٩ (١٤٣٤)، وأورده على القاري في \"الأسرار المرفوعة في الأخبار الموضوعة\" (١٢٥٧)، وهو حديث باطل لا يصح.\n(^٣) رواه أحمد ٣/ ١٤، ٣/ ٨٣ والبزار كما في \"كشف الأستار\" (٢٩٣٢) وقال الهيثمي في \"المجمع\" ٥/ ٧٤: فيه عطية بن سعد وهو ضعيف، وقد وثق.\n(^٤) رواه الطبراني ٨/ ٢٤٠ - ٢٤١، وابن عدي في \"الكامل\" ٢/ ١٥٦ وابن الجوزي في \"العلل المتناهية\" ٢/ ١٨٤ - ١٨٥ (١١٢١) وقال: وهذا حديث لا يصح: قال أحمد بن حنبل: ترك الناس حديث بشر. قال يحيى: ليس بشي، وقال ابن حبان: والقاسم يروي عن أصحاب رسول الله - ﷺ - المعضلات. اهـ. وقال الهيثمي في \"المجمع\" ٧/ ٢٠٦: رواه الطبراني بإسنادين، في أحداهما: بشر بن نمير وهو متروك وضعفه الألباني في \"الضعيفة\" (٢٧٤٠).\n(^٥) \"العلل\" ٢/ ٢٦.","vol":"27","page":16},{"text":"وقد سلف من حديث أبي هريرة (^١)، ولفظه عند أحمد: \"مدمن الخمر إن مات لقي الله كعابد وثن\" (^٢).\nومن حديث مجاهد، عن (زيد الجرشي) (^٣): سمعت رسول الله - ﷺ - يقول: \"لا يدخل الجنة مدمن خمر\" (^٤) قال أبو حاتم: حديث منكر (^٥).\nولابن عدي في \"كامله\" من حديث عثمان بن عفان مرفوعًا: \"لا يجمع الإيمان والإدمان في صدر رجل أبدًا يوشك أحدهما أن يخرج الآخر\" أسنده عمر بن سعيد بن شريح، عن الزهري ووقفه يونس ومعمر وشعيب وغيرهم عنه (^٦). قال أبو داود وهو الصواب.\n_________\n(^١) سبق تخريجه آنفًا.\n(^٢) رواه في \"المسند\" ١/ ٢٧٢ من حديث ابن عباس قال: حدثنا أسود بن عامر، حدثنا الحسن -يعني ابن صالح- عن محمد بن المنكدر قال: حدثت عن ابن عباس .. فذكره؛ ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٨٢ ثم قال: الراوي عن ابن عباس مجهول. والحسن بن صالح، قال ابن حبان: ينفرد عن الثقات بم لا يشبه حديث الأثبات. وحسنه الألباني في \"الصحيحة\" (٦٧٧) بمجموع طرقه.\n(^٣) كذا بالأصول، وفي \"الحلية\": أبو زيد الحرمي، بحاء مهملة؛ وفي \"المعجم الكبير\"، و\"معرفة الصحابة\": أبو زيد الجرمي، وهو الصواب، وهكذا ذكره ابن عبد البر في \"الاستيعاب\" ٤/ ٢٢٩ (٣٠١٠)، وابن حجر في \"الإصابة\" ٤/ ٧٩، وذكروا له هذا الحديث. قال ابن عبد البر: حديثه يدور على عبيد بن إسحاق. وقال ابن حجر: عبيد ضعيف جدا، وقد خولف.\n(^٤) رواه الطبراني في \"الكبير\" ٢٢/ ٣٧٢ (٩٣١)، وأبو نعيم في \"الحلية\" ٣/ ٣٠٩ وفي \"معرفة الصحابة\" ٥/ ٢٩٠٢ وأعله الدارقطني في \"العلل\" ٧/ ٣٦ - ٣٧. وقال ابن حجر في \"الإصابة\" ٤/ ٧٩: وعبيد ضعيف جدًا وأعله الدارقطني أ. هـ بتصرف.\n(^٥) \"العلل\" ٢/ ٣١ ووقع فيه (زيد الجرشي) وهو خطأ.\n(^٦) لم أقف عليه في \"الكامل\" ورواه ابن أبي الدنيا في \"ذم المسكر\" ١/ ١٥ (١)، وابن حبان في \"صحيحه\" ١٢/ ١٦٨ - ١٦٩، والبيهقي في \"شعب الأيمان\" ٥/ ١٠، وابن الجوزي في \"العلل المتناهية\" ٢/ ١٨٥ - ١٨٦، من طريق عمر بن سعيد عن الزهري، =","vol":"27","page":17},{"text":"ولأحمد في كتاب \"الأشربة\" من حديث خَلْدَة بنت طلق، عن أبيها طلق مرفوعًا: \"والذي نفسي بيده لا يشربها رجل ابتغاء لذة (سكره) (^١) فيسقيه الله الخمر يوم القيامة\" (^٢).\nولابن أبي عاصم من حديث سالم عن أبيه، عن عبد الله بن عمرو مرفوعًا: \"ما من أحد يشرب الخمر فيقبل الله له صلاة أربعين يومًا وليلة، ولا يموت وفي مثانته منها شيء إلا حرم الله عليه الجنة، وإن مات في الأربعين مات ميتة جاهلية\" (^٣).\n_________\n= عن أبي بكر بن عبد الرحمن بن الحارث، عن أبيه عبد الرحمن، عن عثمان فرفعه؛ وأخرجه عبد الرزاق، عن معمر، عن الزهري، به موقوفًا على عثمان بن عفان - ﵁ - ٩/ ٢٣٦، وأخرجه النسائي ٨/ ٣١٥ قال: أخبرنا سويد قال أنبأنا عبد الله عن معمر به.\nوأخرجه البيهقي في \"السنن\" ٨/ ٢٨٧ - ٢٨٨ من طريق يونس بن يزيد عن ابن شهاب به موقوفًا.\nوقال الدارقطني في \"العلل\" ٣/ ٤١: يرويه الزهري عن أبي بكر بن عبد الرحمن عن أبيه واختلف عنه فأسنده عمر بن سعيد عن الزهري ووقفه يونس ومعمر وشعيب وغيرهم عن الزهري والموقوف هو الصواب.\nوقال الألباني في \"ضعيف الترغيب والترهيب\" (١٤١٥): منكر.\n(^١) بياض في (س) والمثبت من (غ).\n(^٢) كتاب: \"الأشربة\" ١/ ١١ (٣٢).\n(^٣) \"الآحاد والمثاني\" ٢/ ١٠٦ (٨١٠)، والطبراني في \"الأوسط\" ١/ ١١٦ - ١١٧ (٣٦٣) والحاكم في \"المستدرك\" ٤/ ١٤٧ وقال: صحيح على شرط مسلم ولم يخرجاه.\nوقال الهيثمي في \"المجمع\" ٥/ ٦٧ - ٦٨: رجاله رجال الصحيح خلا داود بن صالح التمار وهو ثقة وقال المنذري كما في \"صحيح الترغيب والترهيب\" (٢٣٧٠): رواه الطبراني بإسناد صحيح.\nوقال الألباني في \"صحيح الترغيب\" (٢٣٧٠): صحيح.","vol":"27","page":18},{"text":"ولابن عدي من حديث الحسن بن عمارة، عن أبيه، عن عبد الله بن أبي أوفى، يرفعه: \"شارب الخمر كعابد اللات والعزى\" قال: الذي يشربه ولا يستفيق منه؟ قال: لا، الذي يشربه كلما وجده ولو بعد حول (^١).\nولأبي الليث من حديث شهر عن أسماء بنت يزيد مرفوعًا: \"من شرب الخمر كان حقًا على الله أن يسقيه من طينة الخبال\" (^٢).\nقال أبو الليث: إنما شبهها بعبادة الأوثان؛ لأن الله تعالى سماها رجسًا وأمرنا باجتنابها فقال: ﴿رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ﴾ [المائدة: ٩٠]، وقال: ﴿فَاجْتَنِبُوا الرِّجْسَ (^٣) مِنَ الْأَوْثَانِ﴾ [الحج: ٣٠]، وقد روي عن ابن مسعود: من شربها نهارًا أشرك بالله حتى يمسي، ومن شربها ليلًا أشرك به حتى يصبح، وإذا مات فانبشوا قبره فإن لم تجدوه مصروفًا عن القبلة فافعلوا ما أردتم (^٤).\nفصل:\nحديث أبي هريرة له طريق آخر من حديث عائشة، وفي آخره: \"إياكم إياكم\" (^٥) أخرجه ابن أبي عاصم بإسناد جيد.\n_________\n(^١) رواه في \"الكامل\" ٣/ ١٠٣ - ١٠٤ ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٨١ (١١١٥) وقال: هذا حديث لا يصح عن رسول الله - ﷺ - قال شعبة: الحسن ابن عمارة كذاب يحدث بأحاديث قد وضعها وقال يحيى: هو كذاب. أهـ.\n(^٢) رواه أبو الليث في \"تنبيه الغافلين\" ص ٥٦، وأحمد في \"المسند\" ٦/ ٤٦٠ والطبراني ٢٤/ ١٦٨ من طريق عبد الله بن عثمان بن خثيم عن شهر بن حوشب به مطولًا وقال الهيثمي في \"المجمع\" ٥/ ٦٩: وفيه شهر بن حوشب وهو ضعيف، وقد حسن حديثه وبقية رجال أحمد ثقات. وحسنه المنذري كما في \"ضعيف الترغيب\" (١٤٢٥) وتعقبه الألباني ثم قال: منكر.\n(^٣) سقطت من (س).\n(^٤) \"تنبيه الغافلين\" ص ٥٦.\n(^٥) رواه أحمد ٦/ ١٣٩.","vol":"27","page":19},{"text":"وأخرجه أيضًا من حديث ليث عن مدرك، عن ابن أبي أوفى مرفوعًا: \"لا يشرب الخمر حين يشربها وهو مؤمن\" (^١).\nوذكره ابن حزم من حديث ابن عباس مرفوعًا صحيحًا: \"لا يزني العبد حين يزني وهو مؤمن ولا يشرب الخمر\" الحديث، وعائشة وأبي هريرة ثم قال: هو نقل متواتر يوجب صحة العلم (^٢).\nفصل:\nتحريم الخمر قليلها وكثيرها معلوم من الدين بالضرورة، والإجماع قائم عليه، وشاربها مستحلًا كافر، أو غير مستحل فاسق إذا شربها في حال التكليف والاختيار، ولنذكر ما يتعلق بالكتاب والسنة فيه.\nأما الكتاب: فالآية التي افتتح بها البخاري ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ [المائدة: ٩٠] الآيتين، ويبين الله فيها عِلِّية تحريم الخمر بقوله: ﴿إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ﴾ [المائدة: ٩١] إلى قوله ﴿مُنْتَهُونَ﴾ وهاتان الآيتان تتضمن دلائل عدة على تحريمها، فمنها قوله تعالى ﴿رِجْسٌ﴾ يعني: نجسًا مبعدًا بدليل قوله: ﴿قُلْ لَا أَجِدُ﴾ إلى قوله: ﴿فَإِنَّهُ رِجْسٌ﴾ [الأنعام: ١٤٥].\nفبين في هذِه الآية الرجس المأمور باجتنابه في الآية الأخرى وإنه حرام بنص الله عليه، ثانيها: قوله: ﴿مِنْ عَمَلِ الشَّيْطَانِ﴾ [المائدة: ٩٠]\nثالثها: قوله: ﴿فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ﴾ [المائدة: ٩٠] أي كونوا أجانب منه، وهذا أمر، لقوله: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ﴾ [الحج: ٣٠] ﴿وَاجْتَنِبُوا الطَّاغُوتَ﴾ [النحل: ٣٦].\n_________\n(^١) رواية ابن أبي شيبة ٥/ ٩٦.\n(^٢) \"المحلى\" ١١/ ١٢٠ - ١٢١.","vol":"27","page":20},{"text":"والأمر للوجوب، وحصل له الفلاح إن اجتنب ذلك، وذلك يفيد الوجوب أيضًا، وضد الفلاح الفساد، وكل شيء هو سبب لحصول العداوة والبغض بين الإخوان واجب اجتنابه وعكس ذلك ما يؤدي إلى الصلاح.\nوقوله: ويصدكم عن ذكر الله وعن الصلاة وكل شيء يكون سببًا للصد عن هذين ففرض اجتنابه وواجب تركه، ألا ترى إلى قوله تعالى: ﴿أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (١٨) الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾ [هود: ١٨، ١٩] ثم قال تعالى: ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ [المائدة: ٩١] وهو استفهام طريقه التوبيخ والردع والزجر، وهذِه اللفظة يقال إنها أبلغ لفظ للعرب في التكبر والمنع، وقال تعالى: ﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ﴾ [الأعراف: ٣٣] والمراد بالإثم: الخمر، قال الشاعر:\nشربت الإثم حتى زال عقلي … كذاك الإثم يذهب بالعقول\nوعزي إلى امرئ القيس.\nوقال تعالى: ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا﴾ [البقرة: ٢١٩] فلما جعل الغلبة للإثم علم أن ذلك محرم\nقال ابن عباس قوله: ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ﴾ [البقرة: ٢١٩] الآية، ثم نزل ﴿لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى﴾ [النساء: ٤٣] فكانوا لا يفعلونها عند الصلاة، فإذا صلوا العشاء فعلوها فلا يصبحون حتى تذهب عنهم، فإذا صلوا الصبح فعلوها فما يأتي الظهر حتى تذهب عنهم، ثم إن ناسًا شربوها فقاتل بعضهم بعضًا، وتكلموا بما لا يرضى الله فأنزل الله تعالى ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ [المائدة: ٩٠] الآية. فحرم الخمر ونهى عنها وأمر باجتنابها كما أمر باجتناب الأوقات.","vol":"27","page":21},{"text":"وروي عن ابن عمر - ﵄ - لما نزلت: ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ [المائدة: ٩١] قال النبي - ﷺ -: \"حرمت\" (^١).\nوقال عمر: انتهينا انتهينا إنها تذهب المال (^٢). والمفسرون على أن المحرم لها هذا، وقال جماعة من الفقهاء: المحرم لها آيتان ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ﴾ [البقرة: ٢١٩] والأخرى: ﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ﴾ إلى ﴿وَالْإِثْمَ﴾ [الأعراف: ٣٣].\nوالميسر: القمار بالأزلام، كذا في \"الصحاح\" (^٣)، والمفسرون يقولون: هو نحر الجزور، قاله ابن التين، وقد سلف في سورة المائدة واضحًا.\nوالأنصاب: الأوثان، وقال النحاس في \"ناسخه\": قال جماعة من العلماء إن قوله: ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ﴾ ناسخة لما كان مباحًا من شربه.\nوقال آخرون: هي منسوخة بتحريمه بقوله: ﴿فَاجْتَنِبُوهُ﴾ [المائدة: ٩٠] فمن قال بهذا احتج بأن المنافع التي فيها إنما كانت قبل التحريم ثم نسخت، قاله الضحاك وعطاء، واحتج من قال أنها ناسخة بالأحاديث المتواترة التي فيها ثبات نزول تحريمها وبغير ذلك، فمن الحجج قول عمر - ﵁ -: اللهم بين لنا في الخمر بيانًا شافيًا، فنزلت ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ﴾ [البقرة: ٢١٩] فقال: اللهم بين لنا، فنزلت ﴿لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى﴾ [النساء: ٤٣] فقال: اللهم بين لنا في الخمر، فنزلت ﴿إِنَّمَا الْخَمْرُ﴾ [المائدة: ٩٠] الآية، فقال عمر: انتهينا انتهينا.\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ٤/ ١٢٠٠ في تفسير سورة المائدة الآية [٩١].\n(^٢) المصدر السابق ٤/ ١٢٠٠.\n(^٣) \"الصحاح\" ٢/ ٨٥٧ مادة: (يسر).","vol":"27","page":22},{"text":"وفي حديث سعد بن أبي وقاص: لما شرب وأخذ رجل بلحيته فأتيت النبي - ﷺ - وأخبرته فنزلت ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ [المائدة: ٩٠] وفي حديث سعيد بن جبير عن ابن عباس: نزل تحريم الخمر في حيين من قبائل الأنصار، لما ثملوا شج بعضهم بعضًا، فنزلت ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ [المائدة: ٩٠] فهذا بين أن الآية ناسخة، والقول الأول جائز، وأبين منه أنها محرمة بقوله تعالى ﴿فَاجْتَنِبُوهُ﴾ [المائدة: ٩٠] فإذا نهى الله عن شيء فهو محرم، وقد يجمع بين هذا الاختلاف أن عمر سأل بيانًا شافيًا ولم يقل فنزلت، فيجوز أن يكون سؤال عمر وافق ما كان من سعد ومن الخبر وائتلفت الأحاديث (^١).\n﴿وَالْأَزْلَامُ﴾ فيما قاله قتادة وغيره: قداح يكتب في أحدها: تأمرني بالخروج، وعلى الآخر: لا تأمرني، والآخر منها لا يكتب عليه شيء، فيجيلها، فإن خرج الأول خرج، وإن خرج الثاني لم يخرج، وإن خرج الثالث رجع فأجالها (^٢).\nفصل:\nوهذِه الأحاديث المذكورة في الباب وغيرها دالة على تحريمها؛ لشدة الوعيد فيها حيث يحرمونها في الآخرة.\nومعناه عند أهل السنة: إن أنفذ عليه الوعيد، وكذا قوله: (غوت أمتك) فإن الغي محرم، وفي هذا دليل على أن الأقدار عند الله بشروط، متى وقعت الشروط وقعت الأقدار، ومتى لم تقع لم يوقع على ما سبق من هدايته لغيره إلى تلك الشروط ولغيرها من الأقدار التي أراد أن يعقدها عليه من هدى أو ضلال.\n_________\n(^١) \"الناسخ والمنسوخ\" ١/ ٥٧٥ - ٥٨٥.\n(^٢) \"تفسير الطبري\" ٤/ ٤١٥ - ٤١٧.","vol":"27","page":23},{"text":"وقوله: \"أن يظهر الزنا وتشرب الخمر\" ففرق بينهما في الرتبة، فكذلك هما في التحريم.\nوأما قوله: \"لا يزني وهو مؤمن، ولا يشرب الخمر وهو مؤمن\" فهو أشد ما جاء في شارب الخمر وقد تعلق بظاهره الخوارج، وكذا المعتزلة: أن الفاسق المسلم لا يسمى مؤمنًا، فكفروا المؤمنين بالذنوب، والذي عليه أهل السنة وعلماء الأمة أن المراد مستكمل الإيمان؛ لأنهما أنقص حالًا ممن لم يأت شيئًا منها لا محالة؛ لا أنه كافر بذلك، وسأتقصى مذاهب العلماء في تأويله في الحدود إن شاء الله، وأبعد من حمله على الفعل مستحلًا أو عظم ذنبه حتى قارب الكفر أو لا يكون آمنًا من العذاب.\nقال ابن حزم: روينا من حديث أبي هريرة - ﵁ - مسندًا: يخلع منه الإيمان كما يخلع سرباله، وإذا رجع رجع إليه الإيمان (^١).\nوفي حديث ابن عباس أنه سئل عن ذلك فشبك بين أصابعه ثم زايلها، وفي لفظ عنه: لا يزني الزاني إلا خلع الله ربقة الإيمان منه فإن شاء أن يرده إليه رده وإن شاء أن يمنعه منعه (^٢).\nوفي حديث أبي هريرة: \"ينتزع منه الإيمان ما دام على خطيئة فإذا فارقها رجع إليه\" وفي رواية عنه: \"زال الإيمان كالظل\" (^٣).\nوعن أبي هارون العبدي، عن أبي سعيد مرفوعًا مثله (^٤).\n_________\n(^١) الحديث رواه البيهقي في \"شعب الإيمان\" ٤/ ٣٥٢، وابن الجوزي في \"ذم الهوى\" ١/ ٢٠٠ (٥٥٤)، وضعفه الألباني في \"الضعيفة\" (١٥٨٤).\n(^٢) رواه عبد الرزاق في \"المصنف\" ٧/ ٤١٧ (١٣٦٨٧).\n(^٣) رواه البيهقي في \"شعب الإيمان\" ٤/ ٣٥٢.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٧/ ٤١٥.","vol":"27","page":24},{"text":"وفي آخره: هذا نهي يقول حين هو مؤمن فلا يفعل حتى يفعل هذِه الأمور ويلزم من قال: الإيمان (المزيل) (^١) للشارب في حال شربه أو الزاني، وما في الحديث أنه التصديق أن يقول: إن الشارب وشبهه قد يبطل تصديقهم، ومن بطل فهو كافر ويلزمه أن تجري عليه أحوال الكفار وهو خلاف إجماع من يعتد به وُيعرف بضرورة الحسن أو من واقع شيئًا من الذنوب أن تصديقه ما زال حتى يصح أن الزائل هو الطاعة فقط، وهذا أمر مشاهد بيقين؛ لأن هذِه الأمور ليس شيء منها طاعة فليست إيمانًا، وهذا الحديث من الحجج القاطعة على أن الطاعات كلها إيمان وأن ترك الطاعة ليس إيمانًا (^٢).\nفصل:\nوإنما أدخل البخاري هذِه الأحاديث في هذا الباب -والله أعلم- بالوعيد والتشديد في الخمر ليكون عوضًا من حديث ابن عمر في الباب في مسلم، أنه - ﷺ - قال: \"كل مسكر خمر، وكل مسكر حرام، ومن شرب الخمر في الدنيا فمات وهو يدمنها [و] (^٣) لم يتب منها لم يشربها في الآخرة\" (^٤).\nوفي رواية له: \"كل مسكر خمر وكل خمر حرام\" (^٥).\nقال ابن بطال: وإنما لم يخرجه في صحيحه؛ لأنه يروى موقوفًا\n_________\n(^١) كذا بالأصول، ولعلها: (المزايل)، كما في \"المحلى\".\n(^٢) \"المحلى\" ١١/ ١١٩ - ١٢٣ بتصرف.\n(^٣) غير موجودة بالأصل، والسياق يقتضيها.\n(^٤) \"مسلم (٢٠٠٣/ ٧٣) كتاب: الأشربة، باب: بيان أن كل مسكر خمر وأن كل خمر حرام.\n(^٥) مسلم (٢٠٠٣/ ٧٥).","vol":"27","page":25},{"text":"فلذلك تركه (^١)، وسيأتي بعد الخوض في ذلك.\nفصل:\nقال الطبري: وفي قوله ﴿إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ﴾ الآية [المائدة: ٩١] الدلالة على تحريم الله على عباده المؤمنين أن يعادي بعضهم بعضًا، والأمر منه لهم بالألفة والتآخي والتواصل، ودلت الآية على أن تحريم الخمر إنما كان من أجل إيجابه لشاربه العداوة والبغضاء في الخمر والميسر بين عباده أن المعنى الذي حرم ذلك من أجله أوكد في التحريم وأبعد من التحليل، والعداوة والبغضاء إذًا بين المؤمنين أشد وأعظم عند الله بدلالة هذِه الآية من شرب الخمر والقمار، وكذلك التفريط في الصلاة وتضييع وقتها أعظم عند الله من شرب الخمر والقمار. وفي ذلك دليل أن عداوة المؤمن للمؤمن عدل بتضييع وقت الصلاة والتفريط فيها وفي ذكر الله؛ لأن الله جمع بين جميع ذلك في تحريمه السبب الذي يوجب لأهله ذلك، فحرم الله الخمر والميسر لمصلحة خلقه (^٢).\nفصل:\nأُوِّلَ أيضًا بمعنى حرمها في الآخرة أنه في وقت دون غيره كقوله: \"نساء كاسيات عاريات\" الحديث (^٣)؛ لأنه لو حرمها في الجنة أبدًا كانت عقوبة شربها تتبعه في الجنة، وكل من دخلها فهو مغفور له، ذكره ابن التين، قال: وقيل: فينساها فلا تجري له على بال، وقيل: تسلب شهوتها.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٣٨.\n(^٢) \"تفسير الطبري\" ٥/ ٣٣ - ٣٤ بمعناه.\n(^٣) رواه مسلم (٢١٢٨) كتاب اللباس والزينة، باب: النساء الكاسيات العاريات المائلات المميلات.","vol":"27","page":26},{"text":"وقال القرطبي: ظاهر الحديث تأييد التحريم، وإن دخل الجنة فيشرب من جميع أشربتها إلا الخمر، ومع ذلك فلا يتألم لعدم شربها، ولا يحد من شربها، ويكون حاله كحال أصحاب المنازل في الخفض والرفعة، فكما لا يشتهي منزلة من هو أرفع منه وليس ذلك بعقوبة له، قال تعالى: ﴿وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا﴾ [الحجر: ٤٧] وقيل: إنه يعذب في النار فإذا خرج منها بالرحمة أو الشفاعة ودخل الجنة لم يحرم شيئًا، وكذا قولنا في لبس الحرير والشرب في آنية الذهب والفضة (^١).\nفصل:\nأشراط الساعة: علاماتها، واحدها شَرَط بفتح الشين والراء.\nوقوله: \"حتى يكون خمسين امرأة قيمهن رجل واحد\" يحتمل أن يريد نساء وسراري، وأن يريدهما وذوات محارم معهما، ذكره ابن التين والظاهر أنه كناية عن كثرة النساء وقلة الرجال.\nفصل:\nقال ابن عبد البر: في هذا الحديث دليل على تحريم الخمر، وأن شربها من الكبائر؛ لأن هذا وعيد شديد يدل على حرمان دخولها؛ لأن الله تعالى أخبر أن الجنة فيها أنهار من خمر، والظاهر أن من دخلها لا بد له من شرب خمرها، ولا يخلو من حرمها في الجنة ولم يشربها فيها وقد دخلها من أن يكون يعلم أن فيها خمرًا لَذَّةٍ لِلشَّارِبِينَ وإنه حرمها عقوبة أو لا يكون يعلم بها، فإن يكن لا يعلم فليس في هذا شيء من الوعيد؛ لأنه إذا لم يعلم بها ولم يذكرها ولا رآها لم يجد ألم فقدها، فأي عقوبة في هذا؟!\n_________\n(^١) \"المفهم\" ٥/ ٢٧٠ - ٢٧١.","vol":"27","page":27},{"text":"ويستحيل أن يخاطب الله ورسوله بما لا معنى له، وإن كان عالمًا بها وبموضعها ثم حرمها عقوبة إذا لم يتب قبل الموت وعلى هذا جاء الحديث، فإن كان كذا فقد لحقه حينئذ حزن وغم وهم لما حرم من شربها هو ويرى غيره شربها والجنة دار لا حزن فيها ولا غم، قال الله تعالى ﴿وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾ [فاطر: ٣٤] وقال: ﴿وَفِيهَا مَا تَشْتَهِيهِ الْأَنْفُسُ﴾ [الزخرف: ٧١] وقال: ﴿لَا يَمَسُّهُمْ فِيهَا نَصَبٌ﴾ [الحجر: ٤٨] ولهذا والله أعلم قال بعض من تقدم: إن من شرب الخمر ولم يتب منها لم يدخل الجنة. وهو مذهب غير مرضٍ عندنا إذا كان على القطع في إبعاد الوعيد، ومحمله عندنا أنه لا يدخل الجنة إلا أن يغفر الله له إذا مات غير تائب منها، كسائر الكبائر.\nوكذلك قولهم: لم يشربها في الآخرة، معناه عندنا إلا أن يغفر الله له فيدخل الجنة ويشربها، وهو عندنا في المشيئة؛ إن شاء غفر له وإن شاء عذبه بذنبه، فإن عذبه بذنبه ثم أدخله الجنة برحمته لم يحرمها إن شاء الله، وإن غفر له فهو أحرى أن لا يحرمها.\nوعلى هذا التأويل يكون معنى حرمها في الآخرة أي: جزاؤه وعقوبته أن يحرمها في الآخرة، ولله جل وعز أن يجازي عبده المذنب على ذنبه وأن يعفو عنه فهو أهله، قال تعالى: ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨]\nوهذا الذي عليه عقد أهل السنة، أن الله تعالى يغفر لمن يشاء ما عدا الشرك ولا ينفذ الوعيد على أحد من أهل القبلة، وجائز أن يدخل الجنة إذا غمر الله له فلا يشرب فيها خمرًا ولا كرهًا ولا يراها ولا تشتهيها نفسه (^١).\n_________\n(^١) \"التمهيد\" ١٥/ ٥ - ٨.","vol":"27","page":28},{"text":"قلت: لكن في \"صحيح الحاكم\" وقال: صحيح من حديث أبي سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ - \"من لبس الحرير في الدنيا لم يلبسه في الآخرة وإن دخل الجنة لبسه أهل الجنة ولم يلبسه هو\" (^١).\nوأخرجه أيضًا ابن حبان في \"صحيحه\" (^٢)، وقبلهما أبو داود الطيالسي في \"مسنده\" (^٣)، والظاهر أن هذِه الزيادة: \"وإن دخل الجنة\" إلى آخره من بقية كلامه - ﷺ -، ولئن كانت من كلام الراوي فكذلك؛ لأنه أعلم بالمقال، فيقوي الاحتمال (السابق) (^٤) وهو نسيانه له أو سلب شهوته.\nفصل:\nقد أسلفنا أن الإثم المراد بها هنا الخمر وهو أحد أسمائها، وحكاه الرازي قولًا بعد أن قال: الإثم هو الذنب والجرم، وقد حرم الله الإثم كما سلف، فإذا كان الإثم حرامًا فما حصل فيه الإثم فهو حرام، وسميت إثمًا لأنها سببت الإثم (^٥).\nوأما أبو جعفر النحاس فقال في \"ناسخه\": وأما قول من قال: إن الخمر يقال لها: الإثم، فغير معروف من حديث ولا لغة (^٦).\n_________\n(^١) \"المستدرك\" ٤/ ١٩١ وقال: حديث صحيح، وهذِه اللفظة تعلل الأحاديث المختصرة أن من لبسها لم يدخل الجنة. اهـ.\n(^٢) \"صحيح ابن حبان\" ١٢/ ٢٥٣ - ٢٥٤ (٥٤٣٧).\n(^٣) \"مسند الطيالسي\" ٣/ ٦٦٧ (٢٣٣١) وقال الألباني في \"ضعيف الترغيب والترهيب\" (١٢٥١): منكر.\n(^٤) من (غ).\n(^٥) \"التفسير الكبير\" ٦/ ٤٤ بتصرف.\n(^٦) \"الناسخ والمنسوخ\" ١/ ٥٧٩.","vol":"27","page":29},{"text":"قلت: لكن القزاز في \"جامعه\" وصاحب \"الواعي\" وآخرون صرحوا بأنه الخمر، قال أبو عبد الله: الإثم في هذِه الآية أكثر (الناس) (^١) على أنه الخمر، وأنها أوجبت تحريمه.\nفصل:\nقد أسلفنا أن الرجس، ولا عين توصف بذلك، فإنها محرمة (^٢).\nيدل على ذلك الميتة والدم والبول، والرجس قد ورد مرة، والمراد به: الكفر.\nقال تعالى: ﴿فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ﴾ [التوبة: ١٢٥] يعني: الكفر، ولا يصح أن يكون مرادًا هنا؛ لأن الأعيان لا تصح أن تكون إيمانًا ولا كفرًا، ولأن الخمر لو كانت كفرًا لوجب أن يكون العصير قبل أن يصير خمرًا إيمانًا، إذ الكفر والإيمان طريقهما الاعتقاد والقول.\nقال ابن عبد البر: الرجس ذكره الله تعالى مقرونًا بالميتة والدم وقال: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ﴾ [الحج: ٣٠] وقال: فإنه رجس وهذا أقوى في التحريم وأوكد عند العلماء (^٣).\nفصل:\nجاء في أحاديث أن الذي حرم شربها حرم بيعها فمن جوز بيعها لأهل الذمة فقد خالفها، روينا من حديث حماد بن أبي حنيفة، عن أبيه، عن محمد بن قيس، عن أبي عامر الثقفي: أنه كان يهدي\n_________\n(^١) طمس بالأصل والمثبت من (غ).\n(^٢) كذا جاءت بالأصول والمعنى: أن الخمر نعتت بأنها رجس أي: نجسة وقذرة ولا عين توصف بذلك إلا وهي محرمة.\n(^٣) \"التمهيد\" ١/ ٢٤٦.","vol":"27","page":30},{"text":"لرسول الله كل عام راوية خمر فأهدى له راوية في العام الذي حرمت فيه الخمر، فقال له - ﵇ -: \"قد حرمت الخمر فلا حاجة في خمرك\" فقال: أفأبيعها وأستعين بثمنها؟ فقال له - ﵇ -: \"إن الذي حرم شربها حرم بيعها\" (^١) وروي أن تميمًا هو المهدي، وفي آخره: \"لعن الله اليهود\" فذكر قصة الشحوم، والخمر حرام وثمنها حرام (^٢).\nوبه إلى محمد بن قيس قال: سألت ابن عمر، أو سأله أبو كثير عن بيع الخمر، فقال: قاتل الله اليهود حرمت عليهم الشحوم فحرموا أكلها، واستحلوا بيعها وأكل ثمنها وإن الذي حرم الخمر حرم بيعها وأكل ثمنها وروينا في \"سنن أبي داود\" من حديث جابر مرفوعًا: \"إن الله حرم بيع الخمر والميتة\" (^٣).\n_________\n(^١) لم أقف عليه من طريق حماد بن أبي حنيفة عن أبيه وهو في \"مسند أبي حنيفة\" برواية الإمام الحصكفي ص ١٥٢ وفيه تحريف، وأشار المحقق إلى ذلك في الهامش وصوب التحريف.\n(^٢) رواه أحمد في \"مسنده\" ٤/ ٢٢٧ من طريق عبد الحميد بن بهرام، عن شهر بن حوشب، عن عبد الرحمن بن غنم، ورواه الطبراني ١/ ٥٧ (١٢٧٥) من طريق عبد الحميد بن جعفر، عن شهر، به.\nوقال الهيثمي في \"المجمع\" ٤/ ٨٨: رواه أحمد هكذا وفيه: شهر، وحديثه حسن، وفيه كلام، ثم قال: ورواه الطبراني فذكر نحوه باختصار، وإسناده متصل حسن. اهـ. بتصرف.\nوعند الطبراني في \"الأوسط\" من طريق أشعث بن سوار، عن أبي هبيرة، عن يحيى بن عباد قال سمعت تميمًا، فذكر نحوه وقال الهيثمي في \"المجمع\" ٤/ ٨٩: فيه أشعث بن سوار، وهو ثقة وفيه كلام.\nوقال الحافظ في \"المطالب العالية\" ٨/ ٦١٦ (١٨٠٥): هذا حديث حسن.\n(^٣) \"سنن أبو داود\" (٣٤٨٦) قلت: وقد سلف في \"صحيح البخاري\" برقم (٢٢٣٦) كتاب: البيوع، باب: بيع الميتة والأصنام بمتنه وإسناده سواء.","vol":"27","page":31},{"text":"ومن حديث أبي هريرة أنه - ﷺ - حرم بيع الخمر وثمنها (^١).\nوقال عمر بن الخطاب: لا تحل التجارة في شيء لا يحل أكله (^٢)، وروينا في \"الأوسط\" للطبراني من حديث (عبد الله بن عمر) (^٣)، عن زيد بن أبي أنيسة، عن أبي بكر بن حفص، عن عبد الله بن عامر بن ربيعة، عن أبيه أن رجلًا من ثقيف يكنى أبا تمام قال: يا رسول الله وذكر الخمر أستنفق بثمنها؟ فقال له النبي - ﷺ - \"إن الذي حرم شربها حرم ثمنها\" (^٤) قال أبو موسى المديني في كتابه \"معرفة الصحابة\": يصحف هذا بأبي عامر أو لم يحدد الراوي كنيته.\nوروينا في \"سنن أبي داود\" من حديث ابن عمر - ﵄ - أن رسول الله - ﷺ - لعن في الخمر عشرة منها: بائعها ومبتاعها (^٥). وفي إسناده عبد الرحمن الغافقي، قال ابن معين: لا أعرفه (^٦)، وذكره ابن يونس في \"تاريخه\" وأوضح أنه معروف، وذكره الحاكم في \"مستدركه\" شاهدًا لحديث ابن عباس مثله، ثم قال في حديث ابن عباس: إنه صحيح الإسناد (^٧).\n_________\n(^١) \"سنن أبي داود\" (٣٤٨٥) وصححه الألباني في \"صحيح الترغيب والترهيب\" (٢٣٥٨) و\"صحيح الجامع\" (١٧٤٦).\n(^٢) رواه محمد بن نصر المروزي كما في \"التمهيد\" ٤/ ١٥٠ والبيهقي في \"سننه\" ٦/ ١٤.\n(^٣) كذا بالأصل والصواب عبيد الله بن عمرو الذي يروى عن زيد بن أبي أنيسه.\n(^٤) \"الأوسط\" ١/ ١٣٨ (٤٣٦) وقال الهيثمي في \"المجمع\" ٤/ ٨٩: رجاله رجال الصحيح.\n(^٥) \"سنن أبو داود\" (٣٦٧٤).\n(^٦) \"تاريخ عثمان بن سعيد الدارمي\" ١/ ١٤٣ (٤٨١).\n(^٧) \"المستدرك\" ٢/ ٣١ - ٣٢.","vol":"27","page":32},{"text":"وكذا صححه ابن حبان (^١) وهو حجة على كراهة بيع العصير فيمن يتخذه خمرًا، وفيه حديث نص فيه ضعيف.\nقال ابن عبد البر: وروي عن أنس أنها لما حرمت جاء رجل إلى رسول الله، فقال: كان عندي مال ليتيم فاشتريت به خمرًا أفتأذن لي أن أبيعها فقال: \"قاتل الله اليهود حرمت عليهم الشحوم فباعوها وأكلوا ثمنها\" ولم يأذن له في بيع الخمر (^٢).\nقال: والمسلم لا يثبت له على الخمر ملك لحال، كما لا يثبت على الميتة والدم والخنزير والصنم.\nوقوله: \"إن الذي حرم شربها\" فيه إجماع من المسلمين كافة عن كافة لا يحل لمسلم بيعها ولا التجارة فيها (^٣)، روى عبد الله بن عمر أنه - ﵇ - قال: \"الخمر حرام وبيعها وثمنها حرام\" (^٤).\nوعن ابن عباس: أن جبريل قال: يا محمد، إن الله لعن الخمر وبائعها ومبتاعها. الحديث (^٥).\n_________\n(^١) \"صحيح ابن حبان\" ١٢/ ١٧٨ - ١٧٩ (٥٣٥٦).\n(^٢) رواه أبو يعلى ٦/ ١٦٠، وابن حبان ١١/ ٣٢٠ (٤٩٤٥).\n(^٣) \"التمهيد\" ٤/ ١٤٩، \"الاستذكار\" ٢٤/ ٣١٦.\n(^٤) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"زوائد مسند الحارث\" ١/ ١٤٠ - ١٤١ (٤٣١).\n(^٥) أخرجه أحمد في \"المسند\" ١/ ٣١٦، وعبد بن حميد في \"المنتخب\" ١/ ٥٨٢ (٦٨٥)، وابن حبان (٥٣٥٦) والحاكم ٤/ ١٤٥ وصححه ووافقه الذهبي، وصحح إسناده الحافظ المنذري في \"الترغيب والترهيب\" ٣/ ٢٥٠ وأقره الزيلعي في \"نصب الراية\" ٤/ ٢٦٤ وابن حجر العسقلاني في \"الدراية\" ٢/ ٢٣٥ والحديث صححه الألباني في \"السلسلة الصحيحة\" (٨٣٩).","vol":"27","page":33},{"text":"فائدة:\nينعطف على ما مضى في لبس الحرير في \"مسند عبد بن حميد\" من حديث شريك، عن جابر، عن خالته أم عثمان، عن الطفيل ابن أخي جويرية، عن جويرية، قالت: سمعت النبي - ﷺ - يقول: \"من لبس ثوبًا من حرير في الدنيا ألبسه الله ثوبًا من نار يوم القيامة\" (^١).\nفصل:\n[اختلف] (^٢) أهل اللغة في اشتقاق اسم الخمر على ألفاظ قريبة (المعاني) (^٣)، متداخلة كلها موجودة المعنى في الخمر إما لأنها تخمر العقل أي: تغطيه وتستره أو الدماغ، ومنه الخمار؛ لأنه يغطي الرأس، قال النحاس: وهو أصح ما فيه وأجله إسنادًا، قاله الفاروق على المنبر بحضرة الصحابة (^٤).\nوفي \"الأشربة\" لأحمد عنه: ما خمرته وعتقته فهو خمر (^٥).\nوفي لفظ: ما عتقت وخمرت فهي خمر، وإما لأنها صعد صفوها ورسب كدرها، (كما) (^٦) قاله سعيد بن المسيب (^٧)، وإما لأنها من المخامرة وهي المخالطة؛ لمخالطتها العقل، أو لأنها تركت حتى أدركت، يقال: خمر العجين إذا بلغ إدراكه.\n_________\n(^١) \"المنتخب\" ٣/ ٢٥٥.\n(^٢) زيادة يقتضيها السياق.\n(^٣) من (غ).\n(^٤) \"الناسخ والمنسوخ\" ١/ ٥٩٤.\n(^٥) \"الأشربة\" ص ٦٩ (١٥٧).\n(^٦) من (غ).\n(^٧) أخرجه النسائي ٨/ ٣٣٤.","vol":"27","page":34},{"text":"فصل:\nوهي مؤنثة، وقد تذكر، ونعوتها موبقات كما قال الفراء، ولها أسماء كثيرة وكنى، ذكر ابن المعتز مائة وعشرة، وزاد عليه أبو القاسم اللغوي مائتين وأربعين اسمًا، وذكرت في \"لغات المنهاج\" منها مائة وتسعين لابن دحية، ومن كناها: أم ليلى، ومن أسمائها: الدم والسلان والمأذى والمزة وأم زنبق والساهرة والمفتاح والمنومة والديانة وعبد النور. وفي كتاب أبي حنيفة الدينوري من أسمائها: الفضيخ والطلاء والباذق ونصيف والبتع.\nفصل:\nقال ابن قتيبة في كتاب \"الأشربة\" (^١): حرم الله بالكتاب الخمر وبالسنة السكر، وعوضًا منها صنوف الشراب من اللبن والعسل وحلال النبيذ، وليس في شيء مما وقع فيه الحظر والإطلاق شيء اختلف فيه الناس اختلافهم في الأشربة وكل ما حل فيها وما يحرم على قديم الأيام مع قرب العهد بالرسول - ﷺ - وعليه وتواتر الصحابة وكثرة العلماء المأخوذ عنهم المقتدى بهم، حتى يحتاج ابن سيرين مع بارع علمه وثاقب فهمه إلى أن يسأل عبيدة السلماني عن النبيذ، حتى يقول\nعبيدة -وقد لحق خيار الصحابة وعلماءهم منهم، علي وابن مسعود-: اختلف علينا في النبيذ. وفي رواية: أحدث الناس أشربة (كثيرة) (^٢) فمالي شراب منذ عشرين سنة إلا لبن أو ماء وعسل (^٣).\n_________\n(^١) \"كتاب الأشربة\" ص ١٦ - ١٧.\n(^٢) من (غ).\n(^٣) أخرجها النسائي في \"الكبرى\" ٣/ ٢٤٧ وعبد الرزاق ٩/ ٢٢٦ وابن أبي شيبة ٥/ ٦٨، وابن أبي الدنيا في \"ذم المسكر\" ص ٣٤ (٣٧).","vol":"27","page":35},{"text":"وإن شيئًا وقع الاختلاف فيه في ذلك العصر بين أولئك الأئمة لحري أن يشكل على من بعدهم وتختلف فيه آراؤهم ويكثر فيه تنازعهم، وقد ثبت من مذاهب الناس وحجة كل فريق منهم لمذهبه وموضع الاختيار من ذلك السبب الذي أوجبه، والعلة التي غلبت عليه ما حضرنى بمبلغ العلم ومقدار الطاعة، فنقول: أجمع الناس على تحريم الخمر (^١) إلا قومًا من مجان أصحاب الكلام وفساقهم ممن لا يعبأ الله بهم فإنهم، قالوا: ليست محرمة وإنما نهى الله عن شربها تأديبًا، كما أمر في الكتاب بأشياء ونهى فيه عن أشياء على جهة التأديب وليس منها ما هو فرض كقوله: ﴿فَكَاتِبُوهُمْ﴾ [النور: ٣٣] وقوله: ﴿وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ﴾ [النساء: ٣٤] وكقوله: ﴿وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾ [الإسراء: ٢٩].\nقالوا: لو أراد تحريمها لقال: حرمت عليكم الخمر كما ذكر في الميتة وغيرها. وليس للشغل بهؤلاء وجه ولا تشقيق الكلام بالحجج عليهم معنى، إذ كانوا ممن لا يجعل حجة على إجماع، وإذ كان ما ذهبوا إليه لا يخيل على عاقل ولا جاهل؛ لأن الناس أجمعوا على أن ما غلى وقذف بالزبد من عصير العنب من غير أن تمسه النار خمر، وأنه لا يزال خمرًا حتى يصير خلًّا وأنها ليست محرمة العين كالخنزير، وإنما حرمت بعَرَضٍ دخلها، فإذا زايلها حلت كما كانت قبل الغليان حلالًا؛ كالمسك كان دمًا عبيطًا ثم جف، وحديث رائحته فيه خل وطاب، وكان جماعة من الصحابة يحرمونها على أنفسهم في الجاهلية لعلمهم بسوء مصرعها وكثرة جناياتها، قالت عائشة - ﵂ -: ما شرب أبو بكر - ﵁ - خمرًا في جاهلية ولا إسلام.\nوقال عثمان - ﵁ - كذلك، وكان عبد الرحمن بن عوف ممن ترك\n_________\n(^١) \"الإقناع\" لابن القطان ٢/ ٩٩١ (١٨٦٤).","vol":"27","page":36},{"text":"شربها، وقيل للعباس بن مرداس في جاهليته: لما لا تشرب الخمر فإنها تزيد في جرأتك؟ قال: ما أنا بآخذ جهلي بيدي فأدخله في جوفي، وأصبح سيد قومي وأمسي سفيههم (^١).\nوكان قيس بن عاصم يأتيه تاجر خمر فيشتري منه، فشرب يومًا فسكر سكرًا قبيحًا فجذب ابنته وتناول ثوبها ورأى القمر فتكلم (بشيء) (^٢) ثم أنه أنهب ماله ومال الخمار وأنشأ شعرًا، فلما صحى خبرته ابنته مما صنع قال: لا أذوق الخمر أبدًا، وكان عثمان بن مظعون حرمها في الجاهلية وقال: لا أشرب شرابًا يذهب عقلي ويضحك بي من هو دوني، فبينا هو بالعوالي إذ أتاه آت فقال: أشعرت أن الخمر قد حرمت؟ وتلا عليه آية المائدة، فقال: تبًا لها لقد كان بصري فيها نافذًا.\nوذكر أبو إسحاق إبراهيم بن القاسم المعروف بالرقيق في كتاب \"قطب السرور\" جماعة كثيرة فعلت ذلك، تركناهم اختصارًا.\nفصل:\nوذكر أبو عبد الله محمد بن نصر المروزي في كتابه \"اختلاف العلماء\": أن سفيان قال: أشرب العصير ما لم يغل، وغليانه أن يقذف بالزبد فإذا غلا فهو خمر، وكذلك قال أصحاب الرأي (^٣)، وهو قول الشافعي (^٤).\nؤقال أحمد وإسحاق (^٥): يشرب العصير ما لم يغل، أو يأتي عليه\n_________\n(^١) رواه ابن أبي الدنيا في \"ذم المسكر\" ص ٤١ (٥٢).\n(^٢) من (غ).\n(^٣) انظر: \"المبسوط\" ٢٤/ ١٢.\n(^٤) انظر: \"روضة الطالبين\"١٠/ ١٦٨.\n(^٥) انظر: \"المغني\" ١٠/ ٣٤٠.","vol":"27","page":37},{"text":"ثلاثة أيام، فإذا أتى عليه ثلاثة أيام ولم يشرب غلا أو لم يغل، واحتجوا بحديث ابن عمر - ﵄ -: أشرب العصير ما لم يأخذ شيطانه قال: ومتى يأخذ شيطانه، قال في ثلاثة أيام (^١).\nوقال الشافعي (^٢): ما دام العصير حلوًا لم يشتد فهو حلال وسواء أتى عليه ثلاثة أيام أو أقل أو أكثر إذا لم يتغير عن حاله وكان حلوًا مثل أول عصره (^٣).\nفصل:\nقال النحاس (^٤): أوقع قوم شبهه فقالوا: الخمر هى المجمع عليها ولا يدخل فيها ما اختلف فيه وهذا ظلم من عظيم القول يجب على قائله [أن] (^٥) لا يحرم شيئًا اختلف فيه، واحتجوا أيضًا بأن من قال: الخمر التي لا اختلاف فيها محلها كافر -كما مر- وليس كذلك غيرها. وهذان الاحتجاجان أشد ما لهما، فأما الأحاديث التي جاءوا بها فلا حجة فيها، لضعف أسانيدها، ولتأويله إياها على غير الحق.\nوقد قال ابن المبارك: ما صح تحليل النبيذ الذي يسكر كثيره عن أحد من الصحابة ولا التابعين إلا عن إبراهيم النخعي، فأما الاحتجاجان الأولان اللذان يعتمدون عليهما فقد بينا الرد في أحدهما وسنذكر الآخر، فالخمرة المحرمة تنقسم قسمين؛ مجمع عليه: وهي عصير\n_________\n(^١) أخرجه عبد الرزاق ٩/ ٢١٧ (١٦٩٩٠)، وابن أبي شيبة ٥/ ٧٨.\n(^٢) انظر: \"نهاية المحتاج\" ٨/ ١١ - ١٢، و\"روضة الطالبين\" ١٠/ ١٦٨.\n(^٣) \"اختلاف العلماء\" ٤٧٢ - ٤٧٣.\n(^٤) \"الناسخ والمنسوخ\" لأبي جعفر النحاس ١/ ٥٨٢ - ٥٨٨.\n(^٥) ليست في الأصل، والمثبت من \"الناسخ والمنسوخ\" للنحاس.","vol":"27","page":38},{"text":"العنب إذا رغا وأزبد فهذِه التي من أحلها كفر، والأخرى التي لا يكفر من أحلها، وهي التي جاء بها التوقيف عن رسول الله أنه الخمر، وعن أصحابه بالأسانيد التي لا يدفعها إلا حادٍ عن الحق أو جاهل، إذ [قد صح] (^١) عنه تسميتها خمرًا وتحريمها، فمن ذلك حديث عائشة: سئل رسول الله - ﷺ - عن البتع (^٢)؛ فقال: \"كل شراب أسكر فهو حرام\" (^٣).\nقال أبو جعفر: فلو لم يكن في هذا الباب إلا هذا الحديث لكفى؛ لصحة إسناده واستقامة طريقه، وقد أجمع الجميع أن الآخر لا يسكر إلا بالأول فقد حرم الجميع بتوقيف الشارع، وفي هذا الباب بما لا يدفع حديث ابن عمر - ﵄ - يرفعه: \"كل مسكر خمر وكل مسكر حرام\" (^٤). قال أحمد: هذا إسناد صحيح (^٥).\nوعن أبي موسى وأبي هريرة مرفوعًا: \"كل مسكر حرام\" (^٦)، قال أبو جعفر: فهذِه الأسانيد المتفق على صحتها. وفي حديث ابن عمر - ﵄ - مرفوعًا: \"ما أسكر كثيره فقليله حرام\" (^٧) فهذا تحريم ما أسكر كثيره نصًا، بهذا الإسناد المستقيم.\n_________\n(^١) في الأصل: يوضح، والمثبت من \"الناسخ والمنسوخ\".\n(^٢) البتع، بكسر الباء الموحدة، كعنب: نبيذ العسل المشتد أو سلالة العنب، انظر: \"القاموس المحيط\" مادة: بتع. ص ٩٠٥.\n(^٣) سلف برقم (٢٤٢) كتاب: الوضوء، باب: لا يجوز الوضوء بالنبيذ ولا المسكر.\n(^٤) \"مسلم\" (٢٠٠٣) كتاب: الأشربة، باب: بيان أن كل مسكر خمر.\n(^٥) \"الناسخ والمنسوخ\" ١/ ٥٨٤ - ٥٨٥.\n(^٦) سلف برقم (٤٣٤٣) كتاب: المغازي، باب: بعث أبي موسى.\n(^٧) رواه ابن ماجه (٣٣٩٢) وأحمد ٢/ ٩١، والبيهقي ٨/ ٢٩٦ قال الألباني في \"الإرواء\" (٢٣٧٥) وقال: صحيح.","vol":"27","page":39},{"text":"قال البزار: وقد روي التحريم عن عائشة - ﵂ -، قال يحيى بن معين فيما حكاه ابن عبد البر: هو أصح حديث روي عن رسول الله - ﷺ - في تحريم المسكر (^١).\nوعن سعد بن أبي وقاص وجابر بن عبد الله وعمر وابنه وابن عباس وأنس وأبي سعيد الخدري وعبد الله بن عمرو وأبي هريرة وخَوَّات بن جبير وقرة بن إياس وأبي موسى الأشعري والديلم بن الهوسع وبريدة الأسلمي وأم سلمة وميمونة وقيس بن سعد.\nوحديث عائشة وابن عمر صحيح، وسائر الأحاديث يؤيد بعضها بعضًا (^٢).\nقلت: وحديث ابن عباس إسناده في غاية الصحة، وحديث أبي هريرة على شرط الشيخين، ولفظ ابن أبي عاصم في حديث أم سلمة ﵂: نهى رسول الله - ﷺ - عن كل مسكر ومفتر. وفي سنده شهر.\nوعند أحمد، قال جنادة: سألت عطاء بن أبي رباح عما أسكر أو خدَّر، قال: حرام (^٣).\nولفظ حديث قيس بن سعد بن عبادة من حديث ابن زحر، عن بكر ابن سوادة، عن قيس مرفوعًا: \"إن الله حرم الخمرة والكوبه وإياكم والغبيراء فإنها ثلث خمر العالم\" (^٤).\n_________\n(^١) \"الاستذكار\" ٢٤/ ٢٩٤، ٢٩٥.\n(^٢) \"الناسخ والمنسوخ\" ١/ ٥٨٦ - ٥٨٩.\n(^٣) \"الأشربة\" ص ٣١ (١٣).\n(^٤) رواه أحمد ٣/ ٤٢٢، وابن أبي شيبة في ٥/ ٩٧ وأورده الهيثمي في \"مجمع الزوائد\" ٥/ ٥٤ وقال: رواه أحمد والطبراني وفيه: عبيد الله بن زحر، وثقه أبو زرعة والنسائي وضعفه الجمهور. وللحديث طريق عن قيس بن سعد رواه البيهقي ١٠/ ٢٢٢ من طريق يزيد بن أبي حبيب، عن عمرو بن الوليد بن عبدة، عن قيس بن سعد، به. ولكن دون \"فإنها ثلث العالم\". قال الألباني في \"تحريم آلات الطرب\" =","vol":"27","page":40},{"text":"ولفظ حديث ديلم عند بن أبي عاصم: سألت النبي - ﷺ - عن نبيذ يتخذ من القمح، قال: \"هل يسكر\" قلت: نعم قال: \"فاجتنبوه\" فقلت: إن الناس غير تاركيه، قال: \"إذا لم يتركوه فاقتلوهم\" (^١).\nقال أبو جعفر: وما تبين أن الخمر يكون من غير عصير العنب من لفظ رسول الله - ﷺ - وأصحابه ومن اللغة والاشتقاق ما رواه أبو هريرة - ﵁ - قال رسول الله - ﷺ -: \"الخمر من النخلة والعنب\" وفي لفظ: \"في هاتين الشجرتين النخلة والعنب\" (^٢)، وخالف ذلك قوم فقالوا: لا تكون إلا من العنب، ونقضوا قولهم فقالوا: نقيع التمر والزبيب خمر؛ لأنه لم يطبخ.\nوقد ذكر النسائي عن النعمان بن بشير يرفعه: \"الخمر من خمسة من الحنطة والشعير والتمر والزبيب والعسل وما خمرته فهو خمر\" (^٣)، وكذا ذكره عمر بن الخطاب على المنبر (^٤)، زاد الدارقطني في حديث النعمان: \"وأنهاكم عن كل مسكر\" (^٥).\nوفي لفظ: \"إن من التمر خمرًا، وإن من الزبيب خمرًا، وإن من التمر والشعير خمرًا، وإن من العسل خمرًا\" (^٦).\nقلت: وفي الباب أيضًا حديث أم حبيبة ابنة أبي سفيان وابن مسعود، وطلق بن علي وأبي قتادة ومعقل بن يسار وعبد الله بن مغفل ومعاذ بن\n_________\n= ص ٥٩: وهذا إسناد حسن، رجاله ثقات.\n(^١) رواه أبو داود (٣٦٨٣)، وأحمد ٤/ ٢٣١ - ٢٣٢ وفي \"الأشربة\" (٢٠٩، ٢١٠).\n(^٢) مسلم (١٩٨٥) كتاب: الأشربة، باب: تحريم التداوي بالخمر.\n(^٣) \"السنن الكبرى\" ٤/ ١٨١ (٦٧٨٧).\n(^٤) \"سنن النسائي\" ٨/ ٢٩٥.\n(^٥) \"سنن الدارقطني\" ٤/ ٢٥٣، ورواه أبو داود (٣٦٧٧).\n(^٦) \"سنن الدارقطني\" ٤/ ٢٥٣، وأبو داود (٣٦٧٦).","vol":"27","page":41},{"text":"جبل ذكرها أحمد في \"الأشربة\" (^١)، ومعاوية بن أبي سفيان والأشج العصري وأبي وهب الجيشاني ووائل بن حجر وعلي بن أبي طالب وأبي بردة بن نيار والضحاك بن النعمان ذكرها ابن أبي عاصم في كتاب \"الأشربة\" بعضها مقوٍ لبعض.\nقال أبو جعفر (^٢): وفي هذِه الأحاديث تصحيح قول من قال: إن ما أسكر كثيره فقليله حرام عن رسول الله - ﷺ - والصحابة.\nوعبارة أبي الليث السمرقندي في \"التنبيه\" أخبر - ﵇ - أن كل مسكر فهو حرام يعني: ما كان مطبوخًا أو غير مطبوخ وشارب المطبوخ أعظم ذنبًا وإثمًا من شارب الخمر؛ لأن من شرب الخمر يكون عاصيًا فاسقًا، ومن شرب المطبوخ يخاف أن يكون كافرًا؛ لأن شارب الخمر مقر بأنه حرام وشارب المطبوخ معتقد حله (^٣).\nقال أبو جعفر: ثم كان الصحابة على ذلك وبه يفتون أشدهم فيه علي بن أبي طالب يخاطبهم بأن ما أسكر كثيره فقليله حرام.\nثم أن ابن عمر لما سئل عن نبيذ ينبذ بالغداة ويشرب بالعشي فقال للسائل: أنهي عن قليل ما أسكر كثيره، وإني أشهد الله عليك، فإن أهل خيبر يشربون شرابًا يسمونه كذا وهي الخمر، وإن أهل فدك يشربون شرابًا يسمونه كذا فهي الخمر، وإن أهل مصر يشربون شرابًا من العسل يسمونه البتع وهي الخمر (^٤)، ثم عائشة لما سئلت عن غير عصير العنب فقالت: صدق الله ورسوله سمعت رسول الله - ﷺ - يقول:\n_________\n(^١) انظر: \"الأشربة\" ص ٥٧، ٧٦، ٨٧.\n(^٢) \"الناسخ والمنسوخ\" لأبي جعفر النحاس ١/ ٥٩٦ - ٦٠٦.\n(^٣) \"تنبيه الغافلين\" ص ٥٣.\n(^٤) \"سنن النسائي\" ٨/ ٢٩٦","vol":"27","page":42},{"text":"\"يشرب قوم الخمر يسمونها بغير اسمها\" (^١) فلم يزل الذين يروون هذِه الأحاديث يحملونها على هذا عصرًا بعد عصر، حتى عرض فيها قوم فقالوا: المحرم الشربة الأخيرة التي تسكر (^٢).\nوقالوا: قد قالت اللغة: الخمر المشبع والماء المروي، فإن صح هذا في اللغة فهو عليهم لا لهم؛ لأنه لا يخلو أن يكون من أحد جهتين: إما أن يكون معناه للجنس كله، أي صفة ذلك كذلك فيكون هذا القليل الخمر وكثيره؛ لأنه جنس فكذا قليل ما يسكر، أو يكون الخمر المشبع فهو لا يشبع إلا بما كان قبله وكله مشبع، فكذا قليل المسكر وكثيره، وإن كانوا قد تأولوه على أن معنى المشبع هو الآخر الذي يشبع وكذا الماء الذي يروي.\nفيقال لهم: ما حد ذلك الماء المروي والماء الذي لا يروي؟ فإن قالوا: لا حد له فهو كله إذن مروي، إن حدوه قيل لهم: ما البرهان على ذلك وهل يمتنع الذي لا يروي مما حددتموه أن يكون يروي عصفورًا وما أشبهه؟ فبطل الحد، وصار القليل مما يسكر كثيره داخل في التحري.\nوعارضوا بأن المسكر بمنزلة القاتل لا يسمى مسكرًا حتى يسكر، كما لا يسمى القاتل قاتلًا حتى يقتل (^٣). وهذا لا يشبه من هذا شيئًا؛ لأن المسكر جنس وليس كذا القاتل، ولو كان كما قالوا لوجب أن\n_________\n(^١) \"السنن الكبرى\" للبيهقي ٨/ ٢٩٥ - ٢٩٦، والدارمي في \"مسنده\" ٢/ ١٣٣٣ (١٢٤٥) وأشار ابن حجر في \"الفتح\" ١٠/ ٥٢ إلى رواية الدارمي وليَّن إسناده.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٢٧٨، \"أحكام القرآن\" للجصاص ٢/ ٤٦٣ - ٤٦٤، \"تبيين الحقائق\" ٦/ ٤٧.\n(^٣) انظر: \"التمهيد\" ١/ ٢٥٦.","vol":"27","page":43},{"text":"لا يسمى الكثير من المسكر حتى يسكر فكان يجب أن يحلوه، وهذا خارج عن قول الجميع.\nوقالوا: معنى \"كل مسكر حرام\" على القدح الذي يسكر (^١)، وهذا خطأ من جهة اللغة وكلام العرب؛ لأن كلا معناها العموم، فالقدح الذي يسكر مسكر والجنس كله مسكر، وقد حرم الشارع الكل ولا يجوز الاختصاص إلا بتوقيف، وشبه بعضهم هذا بالدواء والبنج (^٢) الذي يحرم كثيره ويحل قليله، وهذا تشبيه بعيد؛ لأنه - ﵇ - قال: \"ما أسكر كثيره فقليله حرام\" فالمسكر هو الجنس الذي قال الله فيه: ﴿إِنَّمَا يُرِيدُ الشَّيْطَانُ﴾ الآية [المائدة: ٩١] وليس هذا في الدواء والبنج وإنما\nهذا في كل شراب هو هكذا، وعارضوا بأن قالوا: فليس ما أسكر كثيره بمنزلة الخمر في كل أحواله وهذِه مغالطة وتمويه على المنافع؛ لأنه لا يجب من هذا إباحة، وقد علمنا أنه ليس من قتل مسلمًا غير نبي بمنزلة من قتل نبيًا، فليس يجب إذا لم يكن بمنزلته في جميع الأحوال أن يكون مباحًا، كذا من شرب ما أسكر كثيره وإن لم يكن بمنزلة من شرب عصير العنب الذي قد نش فليس يجب من هذا أن يستباح له ما قد شرب ولكنه بمنزلته في أنه قد شرب محرمًا وشرب خمرًا، وأنه يحد في القليل منه كما يحد في القليل من الخمر، وهذا قول من لا يدفع قوله، منهم عمر وعلي.\nومعنى: \"كل مسكر خمر\" يجوز أن يكون بمنزلته في التحريم، وأن يكون المسكر كله يسمى خمرًا كما سماه رسول الله - ﷺ - ومن ذكرنا من الصحابة والتابعين بالأسانيد الصحيحة، والعجب من معارضتهم بما\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٢٧٨، \"فتح القدير\" لابن الهمام ٥/ ٣١٣.\n(^٢) قال في \"اللسان\" ٢/ ٢١٦: والبنج ضرب من النبات.","vol":"27","page":44},{"text":"لا يسوغ مما يذكر به بعد مع أحدهم بما رواه أبو فزارة زعموا عن أبي زيد، عن ابن مسعود حديث النبيذ (^١)، وأبو زيد لا يعرف ولا ندري (^٢) من أين هو (^٣).\n(^٤) وقد روى إبراهيم، عن علقمة، قال: سألت عبد الله هل كنت مع رسول الله - ﷺ - ليلة الجن فقال: لا (^٥) (^٦).\nويحتجون بحديثٍ رووه عن أبي إسحاق، عن ابن ذي لعوة أن عمر حد رجلًا شرب من إداوته، فقال: أحدك على السكر. وهذا من عظيم ما جاءوا به، وابن ذي لعوة لا يعرف به (^٧).\n_________\n(^١) يشير إلى ما رواه أبو داود (٨٤)، والترمذي (٨٨)، وابن ماجه (٣٨٤)، وأحمد ١/ ٤٤٩، بلفظ: لما كان ليلة الجن؛ فقال لي النبي - ﷺ -: \"ما في إدواتك؟ \" فقلت: نبيذ؛ فقال: \"تمرة طيبة وماء طهور\". وضعفه الترمذي وغيره وقال الجوزقاني في \"الأباطيل والمناكير\" ١/ ٣٢٨: باطل.\n(^٢) ورد بهامش (غ): (لا ندري) هو غريب، فقد قال عثمان بن أبي شيبة: كان بقَّالا عندنا بالكوفة، وقال الجوزقاني: منهم من سماه.\n(^٣) ورد بهامش الأصل: في الحاشية ما لفظه: قلت: قال في … (روى عنه أبو روق وأبو قلابة فعينه علمت.\n(^٤) كما ورد بهامش (غ): قليله لم ينفرد به فقد تابعه عليه بضعة عشر من ثقات الكوفيين وأبو حنيفة لم يقل به إلا عند العدم بل رجع عنه.\n(^٥) كما ورد بهامش (غ): قلت: لا يعارض الأول فإنه لم يشهد معه أمر الجن.\n(^٦) مسلم (٤٥٠) كتاب: الصلاة، باب: الجهر بالقراءة في الصبح والقراءة على الجن وهو جزء من حديث.\n(^٧) في هامش الأصل: في الهامش قلت: قال العجلي: كوفي ثقة، كذا ذكره أبو العرب القيرواني في \"تاريخه\" عن يحيى بن معين.\nوقال الساجي: محتمل، وذكره أبو أحمد في \"معرفة الصحابة\"، وقال: روي مرسلا، وليس تصح صحبته، وقال عمر في كتاب \"طبقات الكوفيين\" اسم ذي لعوة عامر بن مالك، وهو أبو داود بن سعيد، وذكر أبو حاتم أن الشعبي وأبا اسحاق =","vol":"27","page":45},{"text":"قال أبو جعفر: وهكذا قول أبي بكر بن عياش لعبد الله بن إدريس، ثنا أبو إسحاق عن أصحابه: (أن) (^١) ابن مسعود كان يشرب الشديد فقال له ابن إدريس: استجيب لك ما نسخ من أصحابه، وأبو إسحاق إذا سمى من حدث عنه، ولم يقل سمعت لم يكن حجة، وما هذا الشديد؟ أهو خل أم نبيذ؟ ولكن حدثنا محمد بن عمرو عن أبي سلمة، عن ابن عمر وأبي هريرة أن رسول الله - ﷺ - قال: \"كل مسكر خمر وكل مسكر حرام\".\nوحدثنا محمد بن عمرو، عن أبي سلمة، عن عائشة - ﵂ -، عن النبي - ﷺ - قال: \"كل شراب أسكر فهو حرام\" فأفحم أبو بكر بن عياش، وقال الأوزاعي: قلت للثوري: إن الله لا يسألني يوم القيامة لما لم تشرب النبيذ ويسألني: لما شربته فقال: لا أفتي به أبدًا، وقال أبو يوسف: في أنفسنا الفتيا به أمثال الجبال ولكن عادة البلد (^٢).\nقال أبو عمر: عند أبي يوسف من قعد يريد السكر فالقدح الأول عليه حرام كما أن الزنا عليه حرام، والمشي إليه حرام وإن قعد وهو لا يريد السكر فلا بأس (^٣).\nقال أبو جعفر: فأما الأحاديث التي احتجوا بها فما علمت أنها تخلوا من إحدى جهتين: إما أن تكون واهية الأسانيد، وإما أن تكون لا حجة لهم فيها إلا التمويه، فمن ذلك ما رواه أبو إسحاق عن عمرو بن ميمون، قال: شهدت عمر حين طعن، فجاءه الطبيب فقال:\n_________\n= رويا عنه، وقال في \"علله\": مجهول، لا أعلم روى عنه إلا الشعبي والسبيعي، وقال ابن حبان؛ هو شيخ دجال وقال أبو الفرج: حديثه معلل.\n(^١) في (س): عن.\n(^٢) \"المحلى\" ٧/ ٤٨٧.\n(^٣) \"الاستذكار\" ٢٤/ ٣٠٤.","vol":"27","page":46},{"text":"أي الشراب أحب إليك قال: النبيذ، فأتي بنبيذ فشربه فخرج من إحدى طعناته فكان يقول: إنما نشرب من هذا النبيذ لنقطع لحوم الإبل، قال عمرو: وشربت من نبيذه فكان كأشد النبيذ (^١)، قال ابن حزم: هذا خبر صحيح ولا حجة لهم فيه؛ لأن النبيذ الحلو اللفيف الشديد للفته الذي لا يسكر يقطع لحوم الإبل في الجوف، وأيضًا فإن عمر لم يأت أنه شرب منه فآذاه فليس لذلك فلا متعلق لهم فيه أصلًا، قال: ولا يصح لهم إلا هذا الخبر وخبر عتبة بن فرقد، وحديث نبيذ الطائف ولا حجة لهم فيه (^٢).\nوأما ما رده به أبو جعفر فغير جيد بيانه أنه قال: هذا حديث لا تقوم به حجة؛ لأن ابن إسحاق لم يقل: ثنا عمرو وهو مدلس فلا تقوم بحديثه حجة حتى يقول ثنا وما أشبهه (^٣).\nقلت: قد سلف عن ابن حزم تصحيحه، فرجاله ثقات عدول متصل، ومنها حديث حبيب بن أبي ثابت، عن نافع بن علقمة قال: أتي عمر بنبيذ قد أخلف واشتد فشرب منه ثم قال: إن هذا الشديد ثم أمر بماء فصب عليه ثم شرب هو وأصحابه (^٤)، وهذا الحديث فيه غير علة منها أن حبيبًا على محله لا تقوم بحديثه حجة لمذهبه، وكان مذهبه أنه قال: إذا قال حدثني رجل عنك بحديث ثم حدثت به عنك كنت صادقًا، ومن هذا أنه روى عن عمرة، عن عائشة - ﵂ - حديث القبلة (^٥).\n_________\n(^١) \"الناسخ والمنسوخ\" ١/ ٦٠٦ - ٦٠٧.\n(^٢) \"الناسخ والمنسوخ\" ١/ ٦٠٨.\n(^٣) \"الناسخ والمنسوخ\" ١/ ٦٠٨.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٨، والنحاس في \"ناسخ الحديث ومنسوخه\" ١/ ٦٠٨.\n(^٥) رواه أبو داود (١٧٩)، والترمذي (٨٦)، وابن ماجه (٥٠٢)، وضعفه جماعة من =","vol":"27","page":47},{"text":"وقال الشافعي: لا يثبت بهذا حجة لانفراد حبيب به، ومنها أن نافعًا ليس بمشهور بالرواية (^١).\nقلت: بلى قد ذكره ابن عبد البر في \"استيعابه\" في جملة الصحابة، وقال: سمع رسول الله - ﷺ - قاله.\nوقيل: إن حديثه مرسل (^٢).\nوفي كتاب ابن أبي حاتم يقال إنه سمع رسول الله - ﷺ - وسمعت أبي يقول: لا أعلم له صحبة (^٣) وذكره المديني في \"معرفة الصحابة\" وقال: ذكره ابن شاهين، قال أبو جعفر: ولو صح عن عمر لما كان فيه حجة؛ لأن اشتداده قد يكون من حموضته.\nوقد اعترض بعضهم فقال: من أين لكم كان يمزجه كان يحمضه، إنما تقولونه ظنًا، والظن لا يغني من الحق شيئًا. فجوابه أن نافعًا مولى عبد الله قال: كان ذلك لتخلله، وقد روى عتبة بن فرقد قال: أتى عمر بِعُسّ من نبيذ قد كاد يكون خلًا. الحديث.\nفزال الظن بالتوقيف ممن شاهد عمر وهو من روايتهم، ثم رووا حديثًا إن كانت فيه حجة فهي عليهم.\nثم رووا من حديث الأعمش عن إبراهيم، عن همام بن الحارث: أتي عمر بنبيذ فشرب منه فقطَّب، ثم قال: إنَّ نبيذ الطائف له عُرام ثم\n_________\n= المحدثين القدامى، منهم البخاري ويحيى بن سعيد القطان وغيرهما، وصححه آخرون لذاته ولم يصيبوا، ثم صححه آخرون بمتابعاته وشواهده وهذا أجود، وانظر: \"سنن الترمذي\" ١/ ١٣٣ بتحقيق العلامة الشيخ أحمد شاكر. و\"صحيح أبي داود\" (١٧٢).\n(^١) \"الناسخ والمنسوخ\" ١/ ٦٠٩.\n(^٢) \"الاستيعاب\" ٤/ ٥٤.\n(^٣) \"الجرح والتعديل\" ٨/ ٤٥١.","vol":"27","page":48},{"text":"ذكر شدة لا أحفظها، ثم دعا بماء فصب عليه ثم شرب (^١) (^٢).\nقال الأثرم في \"ناسخه ومنسوخه\": فسره عبد الله بن عمر العمري فقال: إنما كسره عمر من شدة حلاوته قال: ولذلك قال الأوزاعي قال: وأهل العلم أولى بالتفسير (^٣).\nوقال أبو جعفر: هذا لعمري إسناد مستقيم، ولا حجة لهم فيه بل عليهم؛ لأنه إنما يقال: قطب لشدة حموضة الشيء أو معناه: خالطت بياضه حمرة مشتق من قطبت الشيء، أقطبه إذا خلطته (^٤).\nقلت: (قال) (^٥) أبو المعالي في \"المنتهى\": قطب بين عينيه قطوبًا أي: جمع وقطب وجهه تقطيبًا: عبس، وقطب الشراب وأقطبه إذا: مزجه فهو قاطب والشراب مقطوب.\nوفي \"جامع القزاز\": قطب الرجل يقطب قطبًا وقطوبًا: إذا جمع بين حاجبيه، وقطب تقطيبًا مثله، وقد قطب بين عينيه وقبط، وقطَّبت الخمر بالماء: إذا مزجتها، والقطيب هو المزج في كل الأشربة ليس في الخمر خاصة.\nوقال ابن سيده في \"المحكم\": قطب يقطب قطبًا وقطوبًا وقطب، زوى ما بين عينيه (^٦) كذلك قال أبو جعفر.\nوروينا من حديث ابن إسحاق عن سعيد بن ذي حدان أو ابن ذي لعوة فذكر حديث الرجل الذي شرب من سطيحة عمر، وقول عمر:\n_________\n(^١) \"شرح معاني الآثار\" ٤/ ٢١٨.\n(^٢) \"الناسخ والمنسوخ\" ١/ ٦١١.\n(^٣) \"الناسخ والمنسوخ\" للأثرم ص ٢١٦ - ٢١٧.\n(^٤) \"الناسخ والمنسوخ\" ١/ ٦١١.\n(^٥) من (غ).\n(^٦) \"المحكم\" ٦/ ١٧٦ مادة: (قطب).","vol":"27","page":49},{"text":"أنا أضربك على السكر؛ وهو من أقبح ما روي في الباب وعلته بينة لمن لم يتبع الهوى، فمنها أن ابن ذي لعوة لا يعرف -كما سبق (^١) - ولم يرو عنه إلا هذا الحديث، ولم يرو عنه إلا أبو إسحاق، ولم يذكر أبو إسحاق فيه سماعًا، وهو مخالف لما نقله أهل العدالة عن عمر.\nثم روي عن السائب، عن يزيد، أن عمر خرج عليهم، فقال: إني وجدت من فلان ريح شراب، وقد زعم أنه شرب الطلاء، وأنا سائل عنه، فإن كان يُسكر جلدته، قال: فجلده ثمانين، قال: فهذا إسناد لا مطعن فيه، وقال أبو عمر: هذا الإسناد أصح ما يروى من أخبار الآحاد، وفيه من الفقه وجوب الحد على من شرب مسكرًا، أسكر أو لم يسكر، خمرًا كان أو نبيذًا (^٢).\nقال أبو عمر: والمحدود هو عبيد الله بن عمر، ذكره ابن عيينة وغيره.\nوروى علقمة أن عبد الله وجد من رجل ريح الخمر فحده، وكذا فعلته ميمونة أم المؤمنين وعبد الله بن الزبير.\nقال: وهذِه الآثار عن السلف تردُّ ما ذكره ابن قتيبة وغيره من أصحاب أبي حنيفة أن مالكًا تفرد برأيه في حد الذي يوجد منه ريح الخمر؛ وإنه ليس له في ذلك سلف، فهذا جهل واضح أو مكابرة (^٣).\nقال أبو جعفر: والسائب رجل من الصحابة، فهل تعارض هذا بابن ذي لعوة؟\n_________\n(^١) في نسخة الأصل في الحاشية: قلت: روى عنه الشعبي أيضًا.\n(^٢) \"الاستذكار\" ٢٤/ ٢٥٨.\n(^٣) \" الاستذكار\" ٢٤/ ٢٦١: ٢٦٣.","vol":"27","page":50},{"text":"قلت: قال الدارقطني: إنه حديث لا يثبت (^١). وعمر يجيز بحضرة الصحابة أنه يجلد في الرائحة من غير سكر؛ لأنه لو كان سكرانًا لما احتاج أن يسأل عما يشرب، فرووا عن عمر ما لا يحل لأحد أن يحكيه عنه من غير جهة لوهاء الحديث، وإنه شرب من سطيحته، وإنه يحد على السكر وذلك ظلم؛ لأن السكر ليس من فعل الإنسان وإنما هو شيء يحدث عن الشراب وإنما الضرب على الشرب كما أن الحد في الزنا إنما هو على الفعل لا على اللذة، ولهذا قيل لهم: تحريم السكر محال؛ لأن الله تعالى إنما يأمر وينهى بما في الطاقة، وقد يشرب الإنسان يريد السكر فلا يسكر، ويريد أن لا يسكر فيسكر، لتباين طباع الناس.\nقال: ثم تعلقوا بما رويناه من حديث أبي نعيم عن مسعر، عن أبي عون، عن عبد الله بن شداد، عن ابن عباس، أنه قال: حرمت الخمر بعينها قليلها وكثيرها والسكر من كل شراب (^٢)، وهذا الحديث رواه شعبة -على إتقانه وحفظه- على غير ملأ عن مسعر عن أبي عون، عن عبد الله بن شداد، عن ابن عباس: حرمت الخمر بعينها، والمسكر من كل شراب (^٣)، أي بالميم.\n_________\n(^١) \"سنن الدارقطني\" ٤/ ٢٦١.\n(^٢) كذا رواه أبو جعفر النحاس في \"ناسخه ومنسوخه\" ١/ ٦١٧، من طريق أبي نعيم المذكور، وكذا رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٤، والطبراني ١٠/ ٣٣٨، وأبو نعيم في \"الحلية\" ٧/ ٢٢٤، ووقع في المطبوع منه \"المسكر من كل شراب\" وهو خطأ، والصواب: \"السكر من كل شراب\".\n(^٣) رواية شعبة أخرجها أحمد في \"الأشربة\" ص ٥٨ برقم (١٠٩)، عن محمد بن جعفر، عن شعبة، به. ومن طريقه النسائي ٨/ ٣٢١، والطبراني ١٠/ ٣٣٨، والدرا قطني ٤/ ٢٥٦، والبيهقي ٨/ ٢٩٧، ووقع في المطبوع من \"سنن النسائي\": والسكر بدلا من المسكر.","vol":"27","page":51},{"text":"وصححه ابن حزم (^١)، وفيه علة.\nقال الأصيلي: لم يسمع عبد الله هذا الحديث من ابن عباس قاله أحمد (^٢)، وفيه: بينه هشيم فقال: أخبرني الثقة عن ابن عباس (^٣)، ورواه ابن شبرمة، عن ابن شداد متابعًا لأبي نعيم وليس متصلًا.\nقال النسائي: لم يسمعه ابن شبرمة من ابن شداد (^٤).\nورواه ابن أبي عاصم، عن محمد بن بشر، عن مسعر كرواية أبي نعيم، قال ابن أبي عاصم ثبت عن ابن عباس، عن النبي - ﷺ - في تحريم السكر، ورواه عن ابن عباس جماعة من قوله أيضًا.\nورواه أحمد في \"الأشربة\" عن إبراهيم بن أبي العباس، ثنا شريك، عن عباس العامري، عن ابن شداد، عن ابن عباس قال: الخمر حرام بعينها قليلها وكثيرها وما أسكر من كل شراب. قال أبو عبد الله: ربما حذف المسكر وربما حذف السكر (^٥).\nثنا محبوب، ثنا خالد عن عكرمة أن ابن عباس قال: حرمت الخمر\n_________\n(^١) \"المحلى\" ٧/ ٤٨١.\n(^٢) كذا ذكر المصنف عن الأصيلي قول أحمد بأن عبد الله لم يسمع هذا الحديث من ابن عباس، وهو خطأ؛ فإن الإمام أحمد قال في \"العلل\" ١/ ٣٧٧: ابن شبرمة لم يسمع من ابن شداد.\n(^٣) كذا قال المصنف: عن ابن عباس، وهو خطأ وصوابه أن ابن شبرمة قال: أخبرني الثقة، عن ابن شداد، بهذا يتصل الحديث.\nوهذِه الطريق ذكرها النسائي في \"السنن\" ٨/ ٣٢١، وانظر: \"العلل\" للإمام أحمد ١/ ٣٧٩ - ٣٧٧ (٧٢٣).\n(^٤) \"سنن النسائي\" ٨/ ٣٢١.\n(^٥) الحديث رواه في \"الأشربة\" ص ٣٥ (٣٥)، وقوله: رواه أبو القاسم عنه ص ٥٨ بعد حديث (١٠٩).","vol":"27","page":52},{"text":"وهو الفضيخ، وفي لفظ: حرمت يوم حرمت وما هي إلا فضيخكم هذا (^١).\nوثنا أبو أحمد، ثنا سفيان عن علي بن بذيمة قال: حدثني قيس بن حبتر قال: قال ابن عباس، قال رسول الله - ﷺ -: \"كل مسكر حرام\" (^٢)، وفي \"مسند البزار\": هذا أصح إسناد في هذا (^٣).\nوفي \"أحكام عبد الحق\"، وقد روي عن أنس مرفوعًا وأبي سعيد وعلي وكلهم ما بين ضعيف ومجهول، والصحيح هو الموقوف (^٤).\nوقال ابن حزم في \"محلاه\": شعبة بلا خلاف أضبط (وأحفظ) (^٥) من أبي نعيم.\nوقد روى زيادة على رواية أبي نعيم وزيادة العدل لا يحل تركها وليس في رواية أبي نعيم ما يمنع من تحريم غير ما ذكر تحريمه إذا جاء بتحريمه نص صحيح، وقد صح من طريق ابن عباس تحريم المسكر كله وصح عنه كما ذكرنا من تحريم نبيذ البُسر (^٦)، وعاب الحديث وضعفه بعلي بن بذيمة (^٧) ولا يصلح ذلك؛ لأنه ممن اتفق\n_________\n(^١) \"الأشربة\" ص ٧٠ (١٦١)، ورواه الطبراني في \"المعجم الكبير\" ١١/ ٣٥١، وقال الهيثمي في \"مجمع الزوائد\" ٥/ ٥٥: ورجاله رجال الصحيح.\n(^٢) \"الأشربة\" ص ٧٩ (١٩٤).\n(^٣) \"مسند البزار\" ١١/ ١٠٠ - ١٠١ (٤٨١٧) لكن دون قوله: هذا أصح إسناد في هذا، ثم وقفت على هذا القول في \"الأحكام الوسطي\" لعبد الحق ٤/ ١٦٦.\n(^٤) \"الأحكام الوسطى\" ٤/ ١٦٦، ١٦٧.\n(^٥) من (غ).\n(^٦) \"المحلى\" ٧/ ٤٨١.\n(^٧) كذا قال المصنف أن ابن حزم أعله بابن بذيمة ولكن ابن حزم أعله بقيس بن حبتر، وقال: مجهول. انظر: \"المحلى\" ٧/ ٤٨٥.","vol":"27","page":53},{"text":"عليه الشيخان (^١)، ووثقه غير واحد، وإن سلمنا له قوله فقد رويناه عند أحمد من حديثه عن [زكريا بن عدي] (^٢)، عن عبيد الله، [عن] (^٣) عبد الكريم، عن قيس بن حبتر، عن ابن عباس بلفظ: أنه - ﵇ - قال: \"إن الله حرم عليكم الخمر والميسر والكوبة، وكل مسكر حرام\" (^٤) وفي \"سنن الدارقطني\": قال موسى بن هارون الحمال: هذا هو الصواب عن ابن عباس، يعني: بالميم؛ لأنه روى عن رسول الله - ﷺ -: \"كل مسكر حرام\" وروي عن طاوس وعطاء ومجاهد: ما أسكر كثيره فقليله حرام (^٥)، ولأبي داود: \"كل مخمر فهو خمر، وكل مسكر حرام، ومن شرب مسكرًا بخس صلاته أربعين يومًا، فإن تاب تاب الله عليه، فإن عاد الرابعة كان حقًا على الله أن يسقيه من طينة الخبال، ومن سقاه صغيرًا لا يعرف حلاله من حرامه كان حقًا على الله أن يسقيه من طينة الخبال\" (^٦)، وهي صديد أهل النار.\n_________\n(^١) كذا قال، وليس كذلك؛ فإن عليًّا هذا روى له الأربعة دون الشيخين، وانظر ترجمته في \"تهذيب الكمال\" ٢٠/ ٣٢٨.\n(^٢) في الأصول: زكريا بن أبي عدي، وهو خطأ، والمثبت من كتاب \"الأشربة\" ص ٣١ (١٤).، ومصادر ترجمته.\nوانظر ترجمته في \"تهذيب الكمال\" ٩/ ٣٦٤.\n(^٣) في الأصل: بن، وهو خطأ والمثبت من \"المسند\" ١/ ٣٥٠ و\"الأشربة\" ص ٣٢.\n(^٤) \"المسند\" ١/ ٣٥٠، وفي \"الأشربة\" ص ٣١ (١٤)، قال الألباني في تعليقه على \"المشكاة\" (٤٥٠٣): رواه أحمد في \"المسند\" و\"الأشربة\" بسند صحيح.\n(^٥) \"سنن الدارقطني\" ٤/ ٢٥٦.\n(^٦) \"سنن أبي داود\" (٣٦٨٠)، ومن طريقه البيهقي في \"سننه\" ٨/ ٢٨٨، وابن عبد البر في \"التمهيد\" ١/ ٢٥٥، وسكت عبد الحق في \"أحكامه\" ٤/ ١٦٤، وتعقبه ابن القطان في ذلك، ثم صحح الحديث. \"بيان الوهم والإيهام\" ٥/ ٤١١ (٢٥٧٨)، وضعفه الألباني كما في \"الضعيفة\" (٦٣٢٨).","vol":"27","page":54},{"text":"ولما ذكره أبو حاتم في \"علله \" قال: هذا حديث منكر (^١).\nفصل:\nوقد استدل بعض من جوز شرب النبيذ بأحاديث:\nأحدها: حديث النسائي: عن الحسن بن إسماعيل بن سليمان، عن يحيى بن يمان، عن سفيان عن منصور، عن خالد بن سعد مولى أبي مسعود الأنصاري، قال: عطش النبي - ﷺ - حول الكعبة فاستسقى، فأتي بنبيذ من نبيذ السقاية فشمه فقطب فصب عليه من ماء زمزم ثم شربه، فقال رجل: أحرام هو؟ قال: \"لا\". وهو حديث ضعيف باتفاق الحفاظ.\nقال النسائي: خبر ضعيف، انفرد به يحيى بن يمان دون أصحاب سفيان، ويحيى لا يحتج به؛ لسوء حفظه وكثرة خطئه (^٢).\nوقال أبو القاسم بن عساكر: رواه الأشجعي وغيره عن سفيان، عن الكلبي، عن أبي صالح، عن المطلب، قال: أتي النبي - ﷺ - بنبيذ، نحر هذا.\nوقال يحيى بن سعيد عن سفيان، عن منصور، عن إبراهيم، عن خالد بن سعد، عن أبي مسعود، فعله. قال منصور: ثم حدثني خالد بن سعد، يعني به.\nوقال الأعمش، عن إبراهيم، عن همام، عن أبي مسعود نقله.\nوقال أبو جعفر النحاس: هذا الحديث لا يحل لأحد من أهل العلم أن يحتج به؛ لأن ابن يمان انفرد به عن الثوري دون أصحابه وليس\n_________\n(^١) \"العلل\" ٢/ ٣٦.\n(^٢) \"سنن النسائي\" ٨/ ٣٢٥.","vol":"27","page":55},{"text":"بحجة، وأصل هذا الحديث أنه من رواية الكلبي، فغلط يحيى، فنقل متن حديث إلى حديث آخر، وقد سكت العلماء عن كل ما رواه الكلبي، فلم يحتجوا بشيء منه (^١).\nوالشراب الذي بمكة لم يزل في الجاهلية والإسلام لا يطبخ بنار، وقد أجمع العلماء، منهم أبو حنيفة وصاحباه (^٢) أن ما نقع ولم يطبخ بالنار وكان كثيره مسكرًا؛ فهو خمر، والخمر إذا صب فيها الماء أو صبت على الماء، فلا اختلاف بين المسلمين أنها قد نجست الماء إذا كان قليلًا، فقد صار هذا حكم الخمر إذا أسكر كثيره فقليله حرام بالإجماع فزالت الحجة به لو صح (^٣).\nولما رواه ابن أبي عاصم بلفظ: فقال رجل: أحرام هو يا رسول الله؟ قال: \"بل حلال\". قال: لا خلاف بين أهل الحديث والمعرفة أن هذا حديث منكر، ثم خالد بن سعد مجهول عندي لا يروي عنه إلا منصور ومن لم يرو عنه إلا واحد فهو مجهول، حدث عن أبي مسعود في النهاية، وعن أم ولد لأبي مسعود أنها كانت تنبذ له في جر أخضر، ولم يقل: سمعت أبا مسعود، ولا: ثنا، فأراني أن يكون بينهما إنسان، فيوقف حتى يصرح بالتحديث. وقد ذكروا أن الثوري رواه عن أبان، عن الضحاك، عن ابن عباس. وقالوا: الوهم من ابن يمان، ولا اختلاف بين المسلمين في أن نبيذ السقاية زبيب ينقع، ونقيع الزبيب عند من أحل المسكر إذا صار في هذِه الحالة فهو مسكر، ولا اختلاف بينهم في أن الخمر لا يحلها المزاج بالماء قل أو كثر.\n_________\n(^١) \"الناسخ والمنسوخ\" ١/ ٦٢٤.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٢٧٧ - ٢٧٨.\n(^٣) \"الناسخ والمنسوخ\" ١/ ٦٢٢.","vol":"27","page":56},{"text":"قلت: وروى أحمد عن أبي عبد الرحمن الحنفي: شهدت عطاء سُئل عن النبيذ، فقال: قال رسول الله - ﷺ -: \"كل مسكر حرام\" فقلت: يا ابن أبي رباح إن هؤلاء يسقون في المسجد نبيذًا شديدًا، فقال لهم: والله لقد أدركتها وإن الرجل ليشرب منها فتلتزق شفتاه من حلاوتها (^١).\nوروى أحمد أيضًا في كتاب \"الأشربة\" من حديث الحسن عن نافع، عن أم إياس بنت عمرو بن سبرة أنها سألت عائشة - ﵂ - فقالت: إن أهلي ينتبذون لي في جرٍ غدوة فأشربه عشية، وينتبذون لي عشية فأشربه غدوة، فقالت: حلوه وحامضه حرام (^٢).\nوفي رواية عن عبد الله بن الأحمر العبدي عن امرأة منهم، فذكره (^٣)، وقال ابن عبد البر: آثار أهل الحجاز في تحريم المسكر أصح مخرجًا وأكثر تواترًا عن رسول الله - ﷺ -، وأكثر أصحابه (^٤).\nوقال النسائي: أول من أحل المسكر إبراهيم، قال ابن عبد البر: يصحح هذا قول ابن سيرين: لقيت بخباء أصحاب ابن مسعود علقمة وشريحًا ومسروقًا وعبيدة، فلم أرهم يشربون نبيذًا بجرٍ فلا أدري أين غاص هؤلاء على هذا الحديث (^٥)؟\nقلت: وقول ابن أبي عاصم: خالد بن سعد مجهول، لم يرو عنه غير منصور؛ ليس كما ذكر، فقد روى عنه إبراهيم النخعي وأبو حصين\n_________\n(^١) \"الأشربة\" ص ٦٧ (١٥١).\n(^٢) المصدر السابق ص ٣٨ (٣١). وقع في المطبوع منه: الحسن بن نافع.\n(^٣) \"الأشربة\" ص ٤٤ (٥١).\n(^٤) انظر: \"الاستذكار\" ٢٤/ ٣٠٧.\n(^٥) المصدر السابق.","vol":"27","page":57},{"text":"عثمان بن عاصم، ووثقه ابن معين وابن حبان (^١) واحتج به البخاري مع قوله في \"تاريخه الأوسط\": وقال يحيى بن يمان عن سفيان، عن منصور، عن خالد بن سعد، عن أبي مسعود: أنه - ﵇ - أتي بنبيذ فصب عليه الماء. ولا يصح (^٢)، وقال أبو أحمد الجرجاني: الذي ينكر على خالد حديث النبيذ، وحديث \"لا يتم على عبد نعمة إلا بالجنة\".\nوفي موضع آخر: يروى عن أبي مسعود في النبيذ، ولا يصح، هو موقوف (^٣)، وقال الدارقطني: هذا الحديث معروف بيحيى بن يمان، ويقال: انقلب عليه الإسناد واختلط عليه، بحديث الكلبي عن أبي صالح، وهذا سلف، قال: ورواه اليسع بن إسماعيل عن زيد بن حباب عن الثوري، واليسع ضعيف، ولا يصح عن زيد (^٤).\nقال ابن أبي حاتم في \"علله\": قال أبو زرعة: هذا إسناد باطل عن الثوري، عن منصور، ووهم فيه يحيى، وإنما ذاكرهم سفيان، عن الكلبي، عن أبي صالح، عن المطلب بن أبي وداعة، مرسل، ولعل الثوري إنما ذكره تعجبًا من الكلبي حين حدث بهذا الحديث، ومنكرًا عليه.\nقال: وقال أبي: أخطأ ابن يمان في إسناده، والذي عندي أن يحيى دخل له حديث في حديث رواية الثوري عن منصور عن خالد مولى أبي مسعود أنه كان يشرب نبيذ الجر، وعن الكلبي عن أبي صالح عن\n_________\n(^١) \"الثقات\" ٤/ ١٩٧ - ١٩٨.\n(^٢) \"التاريخ\" ٢/ ٥٤ - ٥٥.\n(^٣) \"الكامل\" ٣/ ٤٥٤ ترجمة خالد بن سعد كوفي.\n(^٤) \"سنن الدارقطني\" ٤/ ٢٦٤.","vol":"27","page":58},{"text":"المطلب عن رسول الله - ﷺ -: أنه كان يطوف بالبيت .. الحديث (^١). فسقط عنه [إسناد] (^٢) الكلبي وجعل إسناده منصور عن خالد، عن أبي مسعود لمتن حديث الكلبي (^٣).\nوقال الدارقطني: متروك وأبو صالح اسمه باذان وهو ضعيف (^٤).\nوقال الأثرم في \"ناسخه ومنسوخه\": هذا حديث يحتج به من لا فهم له في العلم ولا معرفة له بأصوله، وقد سمعت من أبي عبد الله و(من) (^٥) غيره من أئمة الحديث كلامًا كثيرًا وبعضهم سيزيد على بعض في (تفسير) (^٦) قصته، فقال بعضهم: هذا حديث لا أصل له ولا فرع، قال: وإنما أصله الكلبي وهو متروك.\nوكان ابن يمان عندهم ممن لا يحفظ الحديث ولا يكتبه، فكان يحدث من حفظه بإعادته وهذا من أنكر ما روي، وإنما الذي رواه عنه فقد غير عليه ما هو أعظم من الغلط مما قدكتبنا عنه لصعوبته وسماجة ذكره.\nوفي الحديث بيان عند أهل المعرفة أجمعين لضعفه؛ لأنه زعم أنه شرب من نبيذ السقاية نبيذًا شديدًا فجعلوه حجة في تحليل السكر وإنه لا يقطب إلا من شدة وإنه لا يكون شديدًا غير مسكر، فرجعوا إلى الأخذ بالتأويل فيما تشابه، فيقال لهم: أيكون من النقيع ما يشتد وهو حلو قبل غليانه؟ فيقولان له: لا، فيقال لهم: أرأيتم نبيذ السقاية أنقيع هو أو مطبوخ؟ فيقولون: نقيع فإذا هم قد تكلموا بالكفر أو شبهه\n_________\n(^١) \"علل الحديث\" ٢/ ٢٥ - ٢٦.\n(^٢) في الأصل: إسقاط، والمثبت من \"علل ابن أبي حاتم\" ٢/ ٢٦.\n(^٣) \"العلل\" لابن أبي حاتم ٢/ ٢٥١ - ٢٥٢.\n(^٤) \"السنن\" ٤/ ٢٦٢.\n(^٥) من (غ).\n(^٦) من (غ).","vol":"27","page":59},{"text":"حين زعموا أنه - ﵇ - شرب نقيعًا شديدًا وإنه لا يشتد حتى يغلي وإنه إذا غلا النقيع فهو خمر، فهم يرون بأنه خمر ويزعمون بأنه - ﵇ - قد شربه، ثم يحتجون بذلك في غيره ولا يأخذون به بعينه، وتفسير هذا الكلام أنهم احتجوا بشرب الشارع، زعموا أن النقيع الشديد في تحليل المسكر الممزوج ولا يرون شرب المسكر الشديد من النقيع، فأي معاندة للعلم أبين من هذِه (^١)؟\nوقال ابن حزم: رواه يحيى بن يمان وعبد العزيز بن أبان وكلاهما متفق على ضعفه (^٢)، قلت: يحيى قال فيه: يحيى ليس به بأس.\nوقال ابن المديني: صدوق.\nوقال يعقوب بن شيبة في \"مسنده\": ثقة، أحد أصحاب سفيان، ولما ذكره ابن شاهين في \"ثقاته\" قال: قال عثمان بن أبي شيبة: كان صدوقًا ثقة (^٣)، وقال الخليلي: ثقة (^٤)، وذكره ابن حبان في \"ثقاته\" (^٥)، وقال العجلي: كان ثقة جائز الحديث معروفًا بالحديث صدوقًا (^٦).\nالحديث الثاني: حديث ابن عباس - ﵁ -، قال - ﷺ -: \"الظروف لا تحل شيئًا ولا تحرمه ولا لتسكروا\" قال عمر بن الخطاب - ﵁ -: يا رسول الله فما قولك: \"كل مسكر حرام\" قال: \"اشرب فإذا خفت فدع\" (^٧).\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" للأثرم ص ٢٠٩ - ٢١٠.\n(^٢) \"المحلى\" ٧/ ٤٨٤.\n(^٣) \"تاريخ أسماء الثقات\" (١٦٠٦).\n(^٤) \"الإرشاد\" ١/ ٢٨٥.\n(^٥) \"الثقات\" لابن حبان ٩/ ٢٥٥.\n(^٦) \"معرفة الثقات\" ٢/ ٣٦٠ ترجمة رقم (٢٠٠٢).\n(^٧) لم أقف عليه إلا عند ابن حزم في \"محلاه\" ٧/ ٤٨٢.","vol":"27","page":60},{"text":"قال ابن حزم: هو من طريق المشمعل بن ملحان وهو مجهول، عن النضر بن عبد الرحمن أبي النضري، وهو منكر الحديث ضعفه البخاري وغيره، وقال يحيى بن معين: لا تحل الرواية عنه، ولو صح لم تكن فيه حجة؛ لأن فيه النهي عن السكر، ويكون قوله: \"فإذا خفت فدع\" أي: إذا خفت أن يكون مسكرًا فسقط التعلق به (^١).\nقلت: حكمه بالجهالة على ابن ملحان ليس بجيد.\nقال ابن الجنيد: سألت ابن معين عنه، فقال: كان ها هنا ما أرى به بأسًا.\nوقال ابن أبي حاتم: سُئل أبو زرعة عنه، فقال: كوفي لين إلى الصدق ما هو (^٢).\nوذكر ابن شاهين في \"ثقاته\" وقال: قال يحيى: إنه صالح الحديث إلا أن ابن إياس بصري ثقة أوثق منه كثيرًا (^٣).\nوأخرجه الدارقطني من حديث القاسم بن مهران، ثنا عمرو بن دينار، عن ابن عباس: مر النبي - ﷺ - على قوم بالمدينة فعرضوا عليه شرابهم، فلما قربه من فيه قطب فقال للذي جاء به: أهرقه، فقال: يا رسول الله هذا شرابنا إن كان حرامًا لم نشربه، فدعا به فأخذه، ثم دعا بماء فشنَّه عليه ثم شرب وسقى، وقال: \"إذا كان هكذا فاصنعوا به هكذا\". تفرد به ابن بهرام، وابن حبان يقول فيه: لا يجوز الاحتجاج به بحال.\n_________\n(^١) \"المحلى\" ٧/ ٤٨٢.\n(^٢) \"الجرح والتعديل\" ٨/ ٤١٧.\n(^٣) \"تاريخ الثقات\" (١٣٨٠)","vol":"27","page":61},{"text":"وأخرجه ابن أبي شيبة من حديث يزيد بن أبي زياد، عن عكرمة، عنه أنه - ﵇ - أتى بقدح من نبيذ السقاية فقطب فقال: \"هلموا بماء\" فصبه عليه ثم قال: \"زد فيه\" مرتين أو ثلاثًا ثم قال: \"إذا أصابكم هذا فاصنعوا به كذا\" (^١).\nوعند ابن حزم قال رسول الله - ﷺ -: \"كل مسكر حرام\"، فقال له رجلان: هذا الشراب إذا أكثرنا منه سكرنا، قال: \"ليس كذلك إذا شربت تسعة ولم تسكر لا بأس، وإذا شربت العاشر فسكرت فذاك حرام\" ثم قال: هذا الحديث فضيحة الدهر موضوع بلا شك، رواه أبو بكر بن عياش عن الكلبي الكذاب، عن أبي صالح الهالك (^٢).\nالحديث الثالث: حديث أبي موسى - ﵁ - عن رسول الله - ﷺ -: \"اشربا ولا تسكرا\" (^٣).\nقال ابن حزم: لا يصح، وروي أيضًا بلفظ: \"اشربوا في الظروف ولا تسكروا\" ولا يصح أيضًا؛ لأنه من رواية سماك عن القاسم بن عبد الرحمن، عن أبيه، عن أبي بردة، عن أبي موسى، ثم لو صح لما كانت لهم فيه حجة؛ لأنه إنما فيه النهي عن السكر وليس فيه مانع من تحريم ما يصح تحريمه بما لم يذكر في هذا الخبر (^٤).\nوقال الأثرم في \"ناسخه\": له علل بينة، وقد طعن فيه أهل العلم قديمًا، فبلغني أن شعبة طعن فيه، وسمعت أبا عبد الله يذكر أن هذا الحديث إنما رواه سماك عن القاسم، عن ابن بريدة، عن أبيه\n_________\n(^١) \"المصنف\" ٥/ ٧٧ (٢٣٨٥٦).\n(^٢) \"المحلى\" ٧/ ٤٨٤ - ٤٨٥.\n(^٣) \"شرح معاني الآثار\" ٤/ ٢٢٠.\n(^٤) \"المحلى\" ٧/ ٤٨٢.","vol":"27","page":62},{"text":"مرفوعًا: \"كنت نهيتكم عن ثلاث\" (^١) الحديث، قال: فدرس كتاب أبي الأحوص فلقنوه الإسناد والكلام، فقلب الإسناد والكلام، ولم يكن أبو الأحوص يقول أبو بردة بن نيار وكان يقول: أبو بردة، وإنما هو ابن بريدة، فلقنوه أبا بردة بن نيار فقاله، وقد سمعت سليمان بن داود الهاشمي يذكر أنه قال لأبي الأحوص: من أبو بردة؟ فقال: أظنه، ثم قال: يقولون: ابن نيار فقال: ثم جاءت الأحاديث بمثل ذلك على أبي بريدة، فلو لم يجيء هذا الحديث معارض من كتاب الله وسنة نبيه؛ لم يكن هذا مما يصح لبيان ضعفه (^٢).\nوقال أبو عمر في \"استذكاره\": هذِه اللفظة تعني: ولا تسكر، إنما رواها شريك وحده، والذي روى غيره \"ولا تشربوا مسكرًا\" (^٣).\nوقال ابن أبي حاتم في \"علله\": سألت أبا زرعة عن حديث أبي الأحوص، عن [سماك] (^٤)، عن القاسم بن عبد الرحمن، عن أبيه، عن أبي بردة يرفعه: \"اشربوا في الظروف ولا تسكروا\"، فقال: وهم أبو الأحوص فقال: عن سماك، عن القاسم، عن أبيه، عن أبي بردة، قلب في الإسناد موضعًا وصحف في موضع، أما القلب فقوله: عن أبي بردة، وإنما هو ابن بريدة، عن أبيه، فقلب الإسناد بأسره وأفحش في الخطأ، وأفحش من ذلك وأشنع تصحيفه في متنه: \"اشربوا في الظروف ولا تسكروا\".\n_________\n(^١) \"مسند أحمد\" ٥/ ٣٥٦ - ٣٥٧.\n(^٢) \"الناسخ والمنسوخ\" للأثرم ٢٠٧ - ٢٠٨ بتصرف يسير.\n(^٣) \"الاستذكار\" ٢٤/ ٢٨٧.\n(^٤) ساقطة من الأصل، والمثبت من \"العلل\" ٢/ ٢٤.","vol":"27","page":63},{"text":"وقد روى الحديث عن ابن بريدة أبو سنان ضرار بن مرة (^١) وزبيد اليامي [عن] (^٢) محارب بن دثار وسماك (^٣) والمغيرة بن سُبيع (^٤) وعلقمة بن مرثد (^٥) والزبير بن عدي (^٦)، وعطاء الخراساني (^٧)، وسلمة بن كهيل (^٨)، كلهم عن ابن بريدة، عن أبيه مرفوعًا: \"نهيتكم عن النبيذ إلا في سقاء فأشربوا في الأسقية ولا تشربوا مسكرًا\" (^٩).\nوفي حديث بعضهم: \"واجتنبوا كل مسكر\" ولم يقل أحد منهم ولا تسكروا، فقد بان وهم حديث أبي الأحوص من اتفاق هؤلاء المسمين على ما ذكرنا من خلافه.\nقال أبو زرعة: سمعت أحمد بن حنبل يقول: حديث أبي الأحوص خطأ في الإسناد والكلام، فأما الإسناد فإن شريكًا وأيوب ومحمد [ابني] (^١٠) جابر رووه عن سماك، عن القاسم، عن ابن بريدة، عن أبيه\n_________\n(^١) \"مسلم\" (٩٧٧) كتاب: الجنائز، باب: استئذان النبي ربه في زيارة قبر أمه.\n(^٢) في الأصول: (و)، وهو خطأ، والمثبت من \"علل ابن أبي حاتم\" ٢/ ٢٤، ومصادر التخريج.\n(^٣) رواية سماك أخرجها النسائي ٨/ ٣١٩ - ٣٢٠، والدارقطني في \"سننه\" ٤/ ٢٥٩ ..\n(^٤) رواية المغيرة بن سبيع أخرجها النسائي ٤/ ٨٩.\n(^٥) رواية علقمة بن مرثد، أخرجها مسلم (٩٧٧) من طريق ابن أبي شيبة، عن قبيصة، عن سفيان، عنه. وقال فيه: عن سليمان بن بريدة والترمذي من طرق عن سفيان، ورواه أحمد ٥/ ٣٥٦ عن مؤمل، عن سفيان، وفيه عن ابن بريدة، ولم يصرح باسمه.\n(^٦) رواية الزبير بن عدي أخرجها النسائي ٧/ ٢٣٤ - ٢٣٥.\n(^٧) رواية عطاء أخرجها مسلم (٩٧٧)، وأحمد ٥/ ٣٥٥.\n(^٨) رواية سلمة أخرجها أحمد ٥/ ٣٥٦.\n(^٩) \"علل ابن أبي حاتم\" ٢/ ٢٤ - ٢٥.\n(^١٠) في الأصول: ابن، والمثبت من \"العلل\" ٢/ ٢٥، وهو الأليق.","vol":"27","page":64},{"text":"مرفوعًا كما رواه الناس: \"فانتبذوا في كل وعاء ولا تشربوا مسكرًا\" قال أبو زرعة: وكذا أقول (^١).\nوقال ابن أبي عاصم: لا اختلاف فيه أنه خطأ وهم فيه أبو الأحوص، وقد رواه شريك. عن سماك، عن القاسم، عن أبيه، عن [ابن] (^٢) بريدة، عن أبيه وقال: \"اجتنبوا ما أسكر وكل مسكر حرام\"\nوقال الدارقطني: قال يحيى بن يحيى النيسابوري -وهو إمام- عن محمد بن جابر فقال فيه: \"ولا تشربوا مسكرًا\"، هذا هو الصواب (^٣)، وعند أحمد في \"الأشربة\" من حديث بلال بن أبي بردة، عن أبيه وعمه عن سرية لأبي موسى قالت: قال أبو موسى: ما يسرني أن أشرب نبيذ الجر ولي السواد سنين (^٤).\nوله بإسناد جيد: \"كل مسكر حرام\" (^٥).\nوفي رواية قلت: يا رسول الله إن لأهل اليمن شرابًا يسمونه البتع من العسل والمزر من الشعير فما تأمرني فيها؟ قال: \"أنهاكم عن كل مسكر\" (^٦) وللنسائي: قال معاذ: يا رسول الله إنك تبعث بنا -يعني: هو وأبا موسى- إلى بلد كثير شراب أهله، فما نشرب؟ قال: \"اشرب ولا تشرب مسكرًا\" (^٧).\n_________\n(^١) \"العلل\" ٢/ ٢٥.\n(^٢) في الأصول: أبي، ولعل المثبت هو الصواب.\n(^٣) \"سنن الدارقطني\" ٤/ ٢٥٩.\n(^٤) \"الأشربة\" ص ٣٤ (١٩).\n(^٥) رواه أحمد في \"المسند\" ٤/ ٤١٠، في الأشربة ص ٨٧ (٢٢٤) وسلف برقم (٤٣٤٣) من حديث أبى موسى.\n(^٦) رواه أحمد في الأشربة ص (٩٠) (٢٣٨).\n(^٧) \"النسائي\" ٨/ ٢٩٨.","vol":"27","page":65},{"text":"قال أبو جعفر النحاس: هذا هو الصحيح في حديث أبي موسى، والذي رواه شريك، عن أبي إسحاق، عن أبي بردة عنه: بعثني رسول الله - ﷺ - أنا ومعاذ إلى اليمن. الحديث، وفيه فقال: \"اشربا ولا تسكرا\" أتى من قبل شريك في الحرف الذي بيناه قبل (^١).\nولابن أبي عاصم من حديث محمد بن أبي موسى، عن أبيه قال: أتيت النبي - ﷺ - بنبيذ فقال: \"اضرب بهذا الحائط فإنه شراب من لا يؤمن بالله واليوم الآخر\".\nومن حديث عمرو بن شعيب، عن أبي موسى: لما بعث رسول الله - ﷺ - إلى اليمن فقال: إن قومي يصيبون من شراب من الذرة يقال له المزر، فقال رسول الله: \"يسكر؟ \" قال: نعم، قال: \"فانههم عنه\"، قال: ثم رجع إليه فسأله فقال: \"انههم عنه\" ثم سأله الثالثة فقال: قد نهيتهم عنه فلم ينتهوا، فقال: \"من لم ينته فاقتله\".\nولأحمد في \"الأشربة الصغير\" من حديث ابن لهيعة عن درَّاج، عن عمر بن الحكم، عن أم حبيبة: أن أناسًا من اليمن قدموا على رسول الله فسألوه عن شراب يصنع من القمح والشعير، قال: \"الغبيراء؟ \" (قال) (^٢): نعم، قال: \"لا تطعموه\" ثم لمَّا أرادوا أن ينطلقوا سألوه عنها، فقال: \"لا تطعموه\" قالوا: فإنهم لا يدعونها، قال: \"من لم يتركها فاضربوا عنقه\" (^٣).\nالحديث الرابع: حديث سوار بن مصعب وسعيد بن عمارة، قال سوار: عن عطية، عن أبي سعيد، وقال سعيد: عن الحارث بن\n_________\n(^١) \"الناسخ والمنسوخ\" ١/ ٦٢٤، ٦٢٥.\n(^٢) كذا بالأصل، والصواب: قالوا، كما في \"الأشربة\" للإمام أحمد.\n(^٣) \"الأشربة\" ص ٣٧ (٢٩).","vol":"27","page":66},{"text":"النعمان، عن أنس قالا عن رسول الله - ﷺ -: \"حرمت الخمر بعينها قليلها وكثيرها والسكر من كل شراب\" (^١).\nقال ابن حزم: سوار مذكور بالكذب، وعطية هالك، وسعيد والحارث مجهولان لا ندري من هما (^٢).\nقلت: تجهيله الحارث عجيب، فقد روى عنه ثابت بن محمد ويزيد بن عمارة وأبو النضر الأكفاني. وقال ابن أبي حاتم: سمعت أبي يقول: ليس بقوي في الحديث، وعرفه غير واحد بأنه ابن أخت سعيد بن جبير (^٣)، وذكره ابن حبان في \"ثقاته\" (^٤)، وقد ضعفه ابن حزم في موضع آخر (^٥)، ورميه سوار بالكذب غريب.\nوقال ابن سعد -في عطية-: كان ثقة إن شاء الله، وله أحاديث صالحة (^٦).\nوقال ابن عدي: يكتب حديثه (^٧)، وكذا قال أبو حاتم (^٨)، وخرَّج الحاكم حديثه في \"مستدركه\" (^٩)، وذكره ابن شاهين في \"ثقاته\" (^١٠).\n_________\n(^١) لم أقف عليه من هذِه الطرق.\n(^٢) \"المحلى\" ٧/ ٤٨٢.\n(^٣) \"الجرح والتعديل\" ٣/ ٩١ (٤٢٥).\n(^٤) \"الثقات\" لابن حبان ٤/ ١٣٥.\n(^٥) قال ابن حزم في \"المحلى\" ١/ ١٨١: سوار بن مصعب متروك عند جميع أهل النقل، متفق على ترك الرواية عنه، يروي الموضوعات.\n(^٦) \"الطبقات الكبرى\" ٦/ ٣٠٤.\n(^٧) \"الكامل\" ٧/ ٨٥.\n(^٨) \"الجرح والتعديل\" ٦/ ٣٨٣ (٢١٢٥).\n(^٩) \"المستدرك\" ٢/ ٢٤٧ في كتاب: التفسير.\n(^١٠) \"تاريخ الثقات\" ص ١٧٢ ترجمة رقم (١٠٢٣).","vol":"27","page":67},{"text":"وقال البزار: روى عنه جلة الناس نحو من أربعين، منهم نحو من ثلاثين جليلًا، وتجهيله سعيد بن عمارة ليس كما ذكر، فقد روى عنه جماعة: بقية بن الوليد ومسلم بن بشير وعلي بن عياش وغيرهم.\nقال ابن عساكر: وكان جده صفوان الكلاعي على عمل لعبد الملك بن مروان.\nوقال ابن الجوزي: الحديث موقوف، ولا يتصل إلى أبي سعيد (^١)، قلت: قد عرفته متصلًا بما فيه.\nولأحمد بإسناد لا بأس به، عن أبي سعيد مرفوعًا: \"نهيتكم عن النبيذ ولا أحل مسكرًا\" (^٢).\nالحديث الخامس: حديث أخرجه ابن أبي شيبة، عن ملازم بن عمرو، عن عجيبة بن عبد الحميد، عن عمه قيس بن طلق، عن أبيه طلق، عن رسول الله - ﷺ - أنه قال لوفد عبد القيس: \"اشربوا ما طاب لكم\" (^٣) قال ابن أبي عاصم: هذا من الأسانيد التي لا تتشاغل بها.\nوقال ابن حزم: هذا لا حجة فيه؛ لوجوه:\nأولها: أنه من رواية عجيبة وهو مجهول لا أدري من هو، ثم لو صح لما كانت فيه حجة؛ لأن ما طاب لنا هو ما حل لنا كما قال تعالى: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ﴾ (^٤) [النساء: ٣].\n_________\n(^١) \"التحقيق في أحاديث الخلاف\"، وقال الذهبي في \"تنقيح التحقيق\" ٢/ ٣٠٦: الصحيح أنه موقوف.\n(^٢) \"المسند\" ٣/ ٣٨ (١١٣٩) مطولًا ورواه هكذا مختصرًا في الأشربة ص ٨٩ (٢٣١).\n(^٣) \"المصنف\" ٥/ ٨٠ (٢٣٨٨٨).\n(^٤) \"المحلى\" ٧/ ٤٨٣.","vol":"27","page":68},{"text":"قلت: عجيبة مذكور في \"الثقات\" لابن حبان في أتباع التابعين (^١).\nوقوله ابن عبد الحميد: كذا وقع فيه، والذي في ابن حبان ابنة بدل ابن وأسقط ابن أبي عاصم عن أبيه، وذكر أبو موسى المديني أن العسكري وعبيد بن غنام روياه عن بن أبي شيبة فقالا عن قيس عن أبيه.\nالحديث السادس: حديث عبد الملك، عن ابن عمر - ﵄ - أنه - ﵇ - أتي بشراب فدعا بماء فصبه عليه حتى كسره بالماء ثم شرب، ثم قال: \"إن هذِه الأسقية تغتلم فإذا فعلت ذلك فاكسروها بالماء\"، أخرجه النسائي، وقال: عبد الملك ليس بالمشهور ولا يحتج بحديثه، والمشهور عن ابن عمر خلاف حكايته (^٢)، وقال أبو حاتم في \"علله\": هذا حديث منكر وعبد الملك بن نافع راويه عن ابن عمر شيخ مجهول (^٣)، وقال في \"تجريحه وتعديله\" عبد الملك بن نافع بن أخي القعقاع بن شور، روى عن ابن عمر: روى عنه سليمان الشيباني والعوام بن حوشب وإسماعيل بن أبي خالد وحصين وليث بن أبي سليم: سألت أبي عنه، فقال: شيخ مجهول لم يرو إلا حديثًا واحدًا فبلغ الشيباني ذلكم الحديث فجعله حديثين، لا يثبت حديثه، منكر الحديث (^٤).\nوعن يحيى بن معين أنه قال: قرة العجلي عن عبد الملك بن أخي القعقاع ضعيف لا شيء (^٥).\n_________\n(^١) \"الثقات\" ٧/ ٣٠٧.\n(^٢) \"سنن النسائي\" ٨/ ٣٢٤.\n(^٣) \"العلل\" ٢/ ٢٦٣.\n(^٤) \"الجرح والتعديل\" ٥/ ٣٧١، ٣٧٢.\n(^٥) رواه ابن أبي حاتم في \"الجرح والتعديل\" ٥/ ٣٧٢، عن أبيه، عن إسحاق منصور، عن يحيى، به.","vol":"27","page":69},{"text":"وفي رواية يضعفونه، وقال العقيلي: لا يتابع على حديثه (^١)، ولما ذكره ابن شاهين في \"ثقاته\" قال: قال أحمد بن صالح: لا يجوز أن يأتي إلى رجل مثل هذا قد روى عنه الثقات فيضعفه بلا حجة؛ إذ لم يضعفه أحد (^٢)، وذكره ابن الجارود في الضعفاء.\nوقال الدارقطني: ورواه من حديث مالك بن القعقاع، قال: سألت ابن عمر عن النبيذ الشديد، فقال: جلس رسول الله - ﷺ - في مجلس فوجد من رجل ريح نبيذ .. الحديث، وفيه: \"إذا اغتلمت أسقيتكم فاكسروها بالماء\" كذا قال مالك بن القعقاع، وقال غيره عبد الملك بن نافع، وهو رجل مجهول ضعيف، والصحيح عن ابن عمر عن رسول الله - ﷺ -: \"ما أسكر كثيره فقليله حرام\" (^٣) ولفظ ابن أبي شيبة من حديث قرة العجلي عن عبد الملك بن القعقاع أُتي رسول الله - ﷺ - بقدح فرده ثم دعا بماء فصبه عليه ثم شرب وقال: \"انظروا هذِه الأشربة إذا اغتلمت عليكم فاقطعوا متونها بالماء\" (^٤).\nوفي كتاب أحمد: حدثنا حجاج، (عن) (^٥) شريك، عن زيد بن جبير: سأل رجل ابن عمر عن الأشربة فقال: اجتنب كل شيء ينشي (^٦)، وله من حديث رجل عنه أنه - ﵇ - مر على نشوان شرب زبيبًا وتمرًا فجلده الحد، ونهى عن الجمع بينهما.\n_________\n(^١) \"الضعفاء الكبير\" ٣/ ٣٦ (٩٩١).\n(^٢) \"تاريخ أسماء الثقات\" ص ١٥٨ ترجمة (٨٩٦).\n(^٣) \"سنن الدارقطني\" ٤/ ٢٦٢.\n(^٤) \"المصنف\" ٥/ ٧٧ (٢٣٨٥٧).\n(^٥) في (غ): حدثنا.\n(^٦) \"الأشربة\" ص ٣٥ (٢٢).","vol":"27","page":70},{"text":"وفي لفظ سئل عن السكر فقال: \"الخمر ليس لها كنية\" (^١).\nوقال ابن أبي عاصم: اختلف الشيباني وقرة العجلي في كلامه، وعبد الملك مجهول، ورواه عن ابن عمر، عن رسول الله - ﷺ - \"كل مسكر حرام \" طاوس وعبد الله بن دينار ومغيرة بن مجاش وغيرهم، وقد روى ابن عمر عن رسول الله - ﷺ - أنه أُتي بشراب فقال: \"اضرب به الحائط، فإنما هذا شراب من لا يؤمن بالله واليوم الآخر\" (^٢).\nوذكر الخلال في \"الأشربة\" حدثنا عبد الله بن أحمد، ثنا أبي، وسألته عن حديث الشيباني عن عبد الملك في النبيذ فقال: عبد الملك مجهول ويروى عن ابن عمر خلافه، وأخبرنا عيسى بن محمد بن سعيد قال: سمعت أبا بكر يعقوب بن يوسف المطوعي وقد حدث بحديث عبد الملك في النبيذ فقال: قال يحيى بن معين: عبد الملك بن القعقاع كان خمارًا بطيزناباذ (^٣).\nوأما ابن حزم فقال: أسباط بن محمد القرشي وليث بن أبي سليم وقرة العجلي والعوام كلهم ضعيف (^٤)، وليس كما ذكر في (الكل) (^٥)\n_________\n(^١) \"الأشربة\" ص ٦١ (١٢٤).\n(^٢) لم أقف عليه من حديث ابن عمر ورواه أبو داود (٣٧١٦)، والنسائي ٨/ ٣٠١، وابن ماجه (٣٤٠٩) كلهم من حديث أبي هريرة وصححه الألباني في \"الصحيحة\" (٣٠١٠) و\"الإرواء\" (٢٣٨٩).\n(^٣) هو موضع بين الكوفة والقادسية على حافة الطريق على جادة الحاج، وبينها وبين القادسية ميل. قال البلاذري في \"فتوحه\" ص ٣٩٩: قالوا: كانت طيزناباذ تدعى ضيزناباذ، نسبة إلى ضيزن بن معاوية بن عمرو بن العبيد السلحي.\nانظر: \"معجم البلدان\" ٤/ ٥٤.\n(^٤) \"المحلى\" ٧/ ٤٨٣.\n(^٥) من (غ).","vol":"27","page":71},{"text":"فأسباط حديثه عند الجماعة، ووثقه يحيى بن معين ويعقوب بن شيبة.\nوفي رواية عنه: ثبت، وقال العجلي: لا بأس به جائز الحديث (^١)، فقال ابن وضاح: لا بأس به وذكره ابن خلفون في \"ثقاته\" وقال: وثقه أبو أحمد المروزي وابن السكري وأبو بكر الحضرمي، وقال ابن سعد: كان ثقة (^٢)، وكذا قاله قاسم وذكره ابن حبان (^٣) وابن شاهين في \"الثقات\" (^٤).\nوليث: مختلف فيه، ووثقه خلق، وقرة العجلي: وثقه ابن حبان وغيره (^٥).\nولأحمد من حديث ليث عن حرب، عن ابن جبير سئل عبد الله عن نبيذ الزبيب الذي يُعَتَّق الشهر والعشر، فقال: الخمر اجتنبوها (^٦).\nالحديث السابع: حديث عبد الله بن عمرو بن العاصي، أنه - ﵇ - نهى عن الخمر والميسر والكوبة والغبيراء، وقال: \"كل مسكر حرام\" (^٧) وفرق بين الكوبة والغبيراء وبين الخمر فليس خمرًا.\nقال ابن حزم: لا يصح؛ لأنه من طريق الوليد بن عبدة وهو مجهول، ولو صح لكان - ﵇ - قد ساوى بين كل ذلك في النهي عن\n_________\n(^١) \"معرفة الثقات\" ١/ ٢١٧.\n(^٢) \"الطبقات الكبرى\" ٦/ ٣٩٣.\n(^٣) \"الثقات\" ٦/ ٨٥.\n(^٤) \"تاريخ أسماء الثقات\" ص ٤٣ (١٠٢).\n(^٥) \"الثقات\" ٧/ ٣٤٢.\n(^٦) \"الأشربة\" ص ٦١ (١٢٥).\n(^٧) رواه أبو داود (٣٦٨٥)، وأحمد ٢/ ١٥٨، وفي \"الأشربة\" ص ٨٢ (٢٠٧)، وغيرهم من طريق الوليد بن عبدة، عنه، وله طرق أخرى ذكرها الألباني -﵀- في \"تحريم آلات الطرب\" ص ٥٦ - ٥٩، وصححه.","vol":"27","page":72},{"text":"الخمر وسائر الأشربة سواء في النهي عنها، إذ ليس في التفريق في بعض المواضع في الذكر دليلًا على أنهما متغايران، قال تعالى ﴿مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ﴾ [البقرة: ٩٨] فلم يكن هذا موجبًا أنهما ليسا من الملائكة، وكذا إذا صح أن الخمر في كل مسكر لم يكن ذكر الخمر والكوبة والغبيراء مانعًا من أن تكون الكوبة والغبيراء خمرًا، وقد صح أن كل مسكر خمر لا سيما وفي آخره \"كل مسكر حرام\" وهو خلاف قولهم، فكيف يسوغ الاحتجاج ببعض خبر ويعرض عن بعض (^١)؟!\nقلت: حكمه على الوليد بالجهالة عجيب، فقد ذكره ابن يونس في \"تاريخه\"، وقال: كان ممن شهد فتح مصر، روى عنه يزيد بن أبي حبيب، والحديث معلول، وكان من أهل الفضل والفقه.\nقال ابن عفير: مات سنة ثلاث ومائة، وذكره يعقوب بن سفيان الفسوي (^٢)، وابن حبان في \"ثقاته\" (^٣) قال الدارقطني: اختلف على يزيد في اسمه، فقيل: عمرو بن الوليد وقيل الوليد بن عبدة، وقال ابن سعد: لما ذكره في الطبقة الثالثة من أهل مصر الوليد بن أبي عبدة مولى عمرو بن العاص، له أحاديث (^٤) ولم يسمه بعضهم في الحديث إنما قال مولى لعبد الله بن عمرو، عن ابن عمرو: وسماه أحمد في \"الأشربة\" عمرو بن عبدة (^٥)، ثم قال: حدثنا هشام، ثنا فرج، ثنا\n_________\n(^١) \"المحلى\" ٧/ ٤٨٢، ٤٨٣.\n(^٢) \"المعرفة والتاريخ\" ٢/ ٥١٨ - ٥١٩.\n(^٣) \"الثقات\" ٥/ ٤٩٣.\n(^٤) \"الطبقات الكبرى\" ٧/ ٥١٤.\n(^٥) كذا في الأصول، والذي في \"الأشربة\" ص ٨٢ (٢٠٨)، عمرو بن الوليد بن عبدة.\nفلعله سقط من الأصول.","vol":"27","page":73},{"text":"إبراهيم بن عبد الرحمن بن رافع، عن أبيه، عن عبد الله بن عمرو يرفعه: \"إن الله حرم على أمتي الخمر والميسر والمزر والكوبة وهي كل شيء يكب عليه\" (^١).\nولابن أبي عاصم من حديث أبان بن عبد الله البجلي، عن عمرو بن شعيب، عن أبيه، عن جده رفعه: \"كل مسكر حرام\"\nوحدثنا زحمويه، حدثنا الفرج بن فضالة، عن إبراهيم بن عبد الرحمن، عن أبيه، عن عبد الله بن عمرو يرفعه: \"إن الله حرم على أمتي الخمر والمزر والكوبة\" (^٢).\nوله (^٣) أيضًا: حدثنا (زكريا بن عدي) (^٤)، ثنا عبد الله، فذكر حديث ابن عباس بهذا اللفظ إلا الغبيراء وقد سلف (^٥).\nالحديث الثامن: حديث سفيان بن سعيد الثوري، عن أبيه، عن لبيد بن شماس قال: قال عبد الله بن مسعود: إن القوم ليجلسون على الشراب وهو حل لهم فما يزالون حتى يحرم عليهم (^٦).\n_________\n(^١) \"الأشربة\" (٢١٤).\n(^٢) رواه أحمد \"مسنده\" ٢/ ١٦٥ (٦٥٤٧)، عن يزيد عن الفرج، به. وفيه الزيادة. وقال الألباني في \"الصحيحة\" ٤/ ٢٨٣: إسناده ضعيف، لكن الحديث صحيح فقد جاء مفرقًا من طرق أخرى.\n(^٣) يعود الضمير هنا على الإمام أحمد، ولا يعود على ابن أبي عاصم كما قد يتوهم.\n(^٤) كذا بالأصول، والمثبت من \"الأشربة\" ص ٣١، ومصادر ترجمته، وانظر: \"تهذيب الكمال\" ٢٠/ ٣٢٨.\n(^٥) سبق تخريجه قريبًا، وهو عنده في \"المسند\" ١/ ٣٥٠.\n(^٦) أخرجه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٠.","vol":"27","page":74},{"text":"قال أبو جعفر: لا يصح؛ لأن لبيدًا اختلفوا في اسمه، فقيل ما أسلفناه، وقيل عكسه، وهو لا يعرف، ولم يرو عنه أحد إلا سعيد بن مسروق، ولا روى عنه إلا هذا الحديث، والمجهول لا تقوم به حجة، وروى أيضًا حديث عبد الله من رواية الحجاج بن أرطاة (^١)، قلت: شماس بن لبيد ليس مجهولًا؛ لأن ابن حبان ذكره في \"ثقاته\" (^٢).\nقال ابن حزم: وروي عن لبيد، عن رجل، عن عبد الله، وحديث الحجاج رواه ابن حزم مرفوعًا من حديث علقمة: سألت ابن مسعود عن قوله - ﵇ -: ما المسكر؟ قال: \"الشربة الأخيرة\" وقال: الأظهر فيه أن قوله: \"الشربة الأخيرة\" من قول ابن مسعود تأويل منه.\nقال ابن حزم: قال أبو وائل: كنا ندخل على ابن مسعود فيسقينا نبيذًا شديدًا، ولا يصح؛ لأنه من رواية أبي بكر بن عياش عنه، وهو ضعيف (^٣).\nقلت: في رده به نظر. قال: وتعلقوا بخبر رواه علقمة قال: أكلت مع ابن مسعود فأتينا بنبيذ شديد نبذته سيرين، فشربوا منه، وسيرين هذِه أم عبيدة، وهذا خبر صحيح، وليس في شيء مما أوردوا لقولهم وثاق إلا هذا الخبر وحده إلا أنه يسقط تعلقهم به بثلاثة وجوه.\nأحدها: أنه لا حجة في قول أحد دون رسول الله - ﷺ -.\nثانيها: صح عن ابن مسعود تحريم كل ما قل أو كثر مما يسكر كثيره، وعن غيره من الصحابة، فإذا اختلف قوله وخالفه غيره من الصحابة فليس بعضه أولى من بعض.\n_________\n(^١) \"الناسخ والمنسوخ\" ١/ ٦٢٧.\n(^٢) \"الثقات\" لابن حبان ٤/ ٣٦٩.\n(^٣) \"المحلى\" ٧/ ٤٨٩.","vol":"27","page":75},{"text":"ثالثها: يحتمل أن علقمة عبر بالتشديد عن الخاثر اللفيف الحلو، قال: وروى الضضر بن مطرف وهو مجهول، عن القاسم بن عبد الرحمن، عن أبيه: كان ابن مسعود ينبذ له في جر ويجعل فيه عكرًا، قال: وهذا باطل ومنقطع (^١).\nفصل:\nقال أبو جعفر: وقد عارض قوم إذ ذكر لهم حديث أبي عثمان الأنصاري، عن القاسم بن محمد، عن عائشة، رفعته: \"كل مسكر حرام وما أسكر الفرق منه فملء الكف منه حرام\" (^٢)، فإن قالوا: أبو عثمان مجهول، قيل: لا؛ لأن الربيع بن صبيح روى عنه وليث بن أبي سليم ومهدي بن ميمون.\nومن روى عنه اثنان فليس بمجهول (^٣)، قلت: وذكره ابن حبان في \"ثقاته\" (^٤) وزاد في الرواة عنه مطرف بن طريف وسماه عمر بن سالم، قال: وقيل عمرو، قال: وكان قاضيًا على مرو، وذكره أيضًا في \"ثقاته\" ابن شاهين (^٥) وابن خلفون لفظه في كتاب أحمد: فالوقية منه حرام.\nورواه أيضًا من حديث ابن عقيل عن القاسم عنها (^٦)، واعترضوا\n_________\n(^١) \"المحلى\" ٧/ ٤٨٩ - ٤٩٠.\n(^٢) أخرجه أبو داود (٣٦٨٧)، والترمذي (١٨٦٦) وقال: حديث حسن وابن حبان (١٣٨٨) والدارقطني (٥٣٣) والبيهقي ٨/ ٢٩٦، وأحمد في \"مسنده\" ٦/ ٧١.\nوذكره الألباني في \"الإرواء\" (٢٣٧٦) وقال صحيح، رجاله ثقات معروفون غير أبي عثمان.\n(^٣) \"الناسخ والمنسوخ\" ١/ ٦٠٠، ٦٠٢.\n(^٤) \"الثقات\" ٧/ ١٧٦.\n(^٥) لم أقف عليه في \"ثقات ابن شاهين\".\n(^٦) رواه في \"المسند\" ٦/ ٣٣٢، وفي \"الأشربة\" ص ٣٠ (١٠).","vol":"27","page":76},{"text":"أيضًا حديث الضحاك بن عثمان عن بكير بن عبد الله بن الأشج، عن عامر بن سعد، عن أبيه مرفوعًا: \"أنهاكم عن قليل ما أسكر كثيره\" (^١) فإن قالوا: الضحاك مجهول قيل: لا، روى عنه عبد العزيز بن محمد وعبد العزيز بن أبي حازم ومحمد بن جعفر بن أبي كثير وابن أبي فديك والوليد بن كثير.\nواعترضوا حديث داود بن بكر بن أبي الفرات، عن محمد بن المنكدر، عن جابر مرفوعًا: \"ما أسكر كثيره فقليله حرام\" (^٢) فإن قالوا: داود مجهول، قيل: لا، روى عنه إسماعيل بن جعفر وأنس بن عياض. قلت: الضحاك ومطرف بن طريف، وقيل: وكان على قضاء، ووثقه أبو داود، ويضعفه ابن الزبير وابن حبان وأحمد ويحيى بن معين وغيرهم، وأما داود بن بكر فوثقه ابن معين.\nوقال أبو حاتم: شيخ لا بأس به (^٣)، وذكره ابن حبان في \"ثقاته\" (^٤) وكذا ابن خلفون.\nفصل:\nومن الأحاديث التي تعلق بها من أجاز شربه حديث هريرة مرفوعًا: \"اشربوا ما طاب لكم، فإذا خبث فردوه\" (^٥) مع ما رويناه في كتاب ابن أبي عاصم بإسناد جيد عن أبي هريرة مرفوعًا: \"كل مسكر حرام\".\n_________\n(^١) رواه النسائي في \"سننه\" ٨/ ٣٠١.\n(^٢) أخرجه أبو داود (٣٦٨١)، الترمذي (١٨٦٥) وقال: حسن غريب، وابن ماجه (٣٣٩٣)، وأحمد ٣/ ٣٤٣. وقال الألباني في \"الإرواء\" (٢٣٧٥): إسناده حسن، ورجاله ثقات رجال الشيخين إلا داود وهو صدوق.\n(^٣) \"الجرح والتعديل\" ٣/ ٤٠٧ (١٨٧٠).\n(^٤) \"الثقات\" ٦/ ٢٨١.\n(^٥) رواه أحمد في \"المسند\" ٢/ ٣٥٥، وأبو نعيم في \"الحلية\" ٦/ ٦٤.","vol":"27","page":77},{"text":"وما في كتاب أحمد مما سنذكره بعد، قال ابن حزم: فيه عبد الحميد بن بهرام عن شهر بن حوشب وكلاهما ساقط، ثم لو صح لكان حجة قاطعة عليهم؛ لأن معنى خبثه: سكره، لا يحتمل غيره، وإلا فليعرفونا ما معناه (^١).\nقلت: عبد الحميد، وثقه أحمد وغيره، وقال شعبة: صدوق نعم الشيخ.\nوقال النسائي: ليس به بأس، وذكره ابن حبان في \"ثقاته\" (^٢) وكذا ابن شاهين ونقل عن أحمد بن صالح المصري: يعجبني حديثه، حديثه حديث صحيح (^٣)، وشهر مختلف فيه لإسقاطه.\nقال أحمد: ليس به بأس (^٤) وأثنى عليه وقال: ما أحسن حديثه ووثقه، وقال ابن القطان: لم أسمع لمضعفه حجة (^٥)، وصحح الترمذي حديث عن أم سلمة \"اللهم هؤلاء أهل بيتي\" (^٦)، وقال البخاري: حسن الحديث، وقوى أمره (^٧)، وذكره ابن شاهين في \"ثقاته\" (^٨).\nوقال البرقاني عن أبي الحسن: يخرج حديثه، وقال البزار: تكلم فيه شعبة، ولا نعلم أحدًا ترك الرواية عنه، وقد حدث شعبة عن رجل عنه،\n_________\n(^١) \"المحلى\" ٧/ ٤٨٤.\n(^٢) \"الثقات\" ٧/ ١٢٠.\n(^٣) \"تاريخ أسماء الثقات\" ٩١١ - ٩١٣.\n(^٤) \"سؤالات أبي داود\" ١/ ٣٤٩ (٥٣٦).\n(^٥) \"بيان الوهم والإيهام\" ٣/ ٣٢١ (١٠٦٩).\n(^٦) \"جامع الترمذي\" (٣٨٧١) وقال: حديث حسن وهو أحسن ما روى في الباب.\n(^٧) ذكره الترمذي في \"جامعه\" بعد حديث (٢٦٩٧).\n(^٨) \"تاريخ أسماء الثقات\" (٥٣٦).","vol":"27","page":78},{"text":"ونقل الأونبي (^١) في \"ثقاته\" توثيقه عن ابن نمير وغيره.\nوقال يعقوب بن سفيان: ثقة وطرق حديثه صالحة رواها الشاميون (^٢)، وفي \"تاريخ نيسابور: وثقه ابن معين وأبو زرعة والعجلي، وقال يعقوب بن شيبة: ثقة.\nفصل:\nومنها حديث علي - ﵁ - أنه - ﵇ - أُتي بمكة بنبيذ فذاقه فقطب ورده، فقيل له: هذا شراب أهل مكة، فصب عليه الماء حتى رغى وقال: \"حرمت الخمر بعينها والسكر من كل شراب\".\nقال ابن حزم: هذا لا حجة فيه؛ لأنه من طريق محمد بن الفرات الكوفي وهو ضعيف باتفاق مطرح، ثم عن الحارث وهو كذاب، ومن طريق شعيب بن واقد وهو مجهول عن قيس بن مطر، ولا يدرى من هو (^٣).\nوفي \"الأشربة الصغير\" لأحمد من حديث أبي إسحاق عن هبيرة عن علي: نهى رسول الله - ﷺ - عن الجعة شراب يصنع من الشعير والحنطة فيكون شديدًا حتى يسكر (^٤)، وفيه أيضًا عن طاوس أنه - ﵇ - تلى آية الخمر وهو على المنبر فقال رجل: كيف بالمزر يا رسول الله؟ قال: \"وما المزر؟ \" قال: شراب يصنع من الحب قال: \"أيسكر؟ \" قال: نعم، قال: \"كل مسكر حرام\" (^٥).\n_________\n(^١) هو ابن خلفون.\n(^٢) \"المعرفة والتاريخ\" ٢/ ٤٢٦.\n(^٣) \"المحلى\" ٧/ ٤٨٤.\n(^٤) \"الأشربة\" ص ٥٩ (١١٤).\n(^٥) المصدر السابق ص ٤١ (٤١).","vol":"27","page":79},{"text":"فصل:\nومنها حديث سمرة أنه - ﵇ - أذن في النبيذ بعد ما نهى عنه، قال أبو بشر الدولابي في كتابه (^١): منذر بن حسان أبو حسان، عن سمرة أنه - ﵇ - فذكره يرمى بالكذب (^٢)، وكذا قال أبو العرب في \"تاريخه\"، وقال ابن حبان: كان حجاجيًا يقول: من خالف الحجاج فقد خالف الإسلام (^٣)، وقال ابن حزم: منذر هذا ضعيف وسماه ابن أبي حسان، ثم لو صح لكان معناه: إذن في الانتباذ في الظروف بعد ما نهى عنه لا أنه نهى عن الخمر ثم أذن فيها (^٤)\nفصل:\nومنها خبر فيه النهي عن الانتباذ في الجرار الملونة فإذا خشى فليسجه بالماء.\nقال ابن حزم: لا يصح؛ لأنه من طريق أبان الرقاشي وهو ضعيف عن أبيه، ثم لو صح لكان حجة عليهم؛ لأن فيه إذا خشى فليسجه بالماء ومعناه: إذا خشى أن يسكر بإجماعهم لا يحتمل غير هذا، فإذا أبيح بالماء بطل إسكاره وهذا لا يخالفهم فيه، وليس فيه أن بعد إسكاره يسج، إنما فيه إذا خشى، وهذا بلا شك قبل أن يسكر (^٥)، قلت: قال\n_________\n(^١) المسمى بـ \"الأسماء والكنى\".\n(^٢) نقله عنه ابن عدي في \"الكامل\" ٨/ ٩٥؛ ثم قال: هو مجهول، ونسبه منذر أبو حسان، وكذا نسبه الذهبي في \"المغني\" ص ٦٧٧ (٦٤٢٤)، وفي \"الميزان\" ٥/ ٣٠٧، ورجحه ابن حجر في \"لسان الميزان\" ٦/ ٨٩ - ٩٠؛ فقال: سماه ابن الجوزي منذر بن حسان، وإنما منذر أبو حسان.\n(^٣) \"الثقات\" ٥/ ٤٢١.\n(^٤) \"المحلى\" ٧/ ٤٨٤.\n(^٥) السابق ٧/ ٤٨٥.","vol":"27","page":80},{"text":"محمد بن إسماعيل: أبان والد يزيد لم يصح حديثه (^١)، وقال أبو حاتم الرازي، روى حديثًا واحدًا ولا يصح (^٢).\nوقال الدارقطني: له حديث واحد (^٣)، وقال ابن عدي: لا يحدث عنه إلا أبيه يزيد بحديث مظلم المخرج (^٤)، قلت: لعله هذا.\nفصل:\nومنها مرسل سعيد بن المسيب أنه - ﵇ - قال: \"الخمر من العنب والسكر من التمر والمزر من الحنطة والبتع من العسل فكل مسكر حرام\".\nقال ابن حزم: فيه إبراهيم بن أبي يحيى وهو مذكور بالكذب، ولو صح لكان حجة عليهم لأن فيه \"كل مسكر حرام\"، وليس في قوله: الخمر من العنب مانع أن يكون من غيره إذا صح بذلك نص، وقد صح (^٥).\nفصل:\nومنها مرسل مجاهد رواية ابن جريج عن رجل لم يسم عنه: أنه - ﵇ - شرب من نبيذ سقاية زمزم فقطب وجهه ثم صب عليه الماء مرة بعد مرة ثم شرب منه.\nومنها ما رواه سماك وهو ضعيف عن قرصافة امرأة منهم وهي مجهولة، عن عائشة أنها قالت: اشربوا ولا تسكروا (^٦).\n_________\n(^١) \"التاريخ الكبير\" ١/ ٤٥١ (١٤٤٢).\n(^٢) \"الجرح والتعديل\" ٢/ ٢٩٥ (١٠٨٥).\n(^٣) \"الضعفاء والمتروكين\" ص ١٤٩ (١٠٤).\n(^٤) \"الكامل في الضعفاء\" ٧/ ٢٨٣.\n(^٥) \"المحلى\" ٧/ ٤٨٥.\n(^٦) رواه النسائي ٨/ ٣٢٠.","vol":"27","page":81},{"text":"ورواه إسرائيل عن سماك بلفظ: \"اشربي، ولا تشربي مسكرًا\" قال: وسماك عن قرصافة، ومرة [قال] (^١): لنا عليهم، ومرة: لا لنا ولا لهم (^٢).\nوقال أحمد (^٣): الحديث الذي روته غير ثابت، وقرصافة لا ندري من هي والمشهور عن عائشة - ﵂ - خلاف ما روت (^٤).\nوقال النسائي بعد أن روى هذا الأثر: حديثها في الأوعية لا يصح ومنها خبر رواه ابن جريج عن (الإسماعيلي) (^٥) مرسلًا: (أن رجلًا عب في نبيذ خمر فسكر فضربه عمر الحد لما أفاق، ومنها خبر من حديث ابن أبي مليكة قال) (^٦): حدثني وهب بن الأسود ولا ندري من هو كما قال ابن حزم (^٧) -وإن ذكره ابن حبان في \"ثقاته\" (^٨) - قال: أخذنا زبيبًا فأكثرنا منه في (أدواتنا) (^٩) وأقللنا الماء فلم يلق عمر حتى عدى طوره فأخبرنا بأنه عدى طوره وأريناه إياه، فوجده شديدًا وكسره بالماء ثم شرب.\n_________\n(^١) ليست بالأصل، والمثبت من \"المحلى\"\n(^٢) \"المحلى\" ٧/ ٤٨٦.\n(^٣) هو ابن شعيب، يعني النسائي.\n(^٤) \"سنن النسائي\" ٨/ ٣٢٠.\n(^٥) كذا بالأصول، ولعله إسماعيل بن أمية شيخ ابن جريج، كما في \"المحلى\" ٧/ ٤٨٧.\n(^٦) زيادة من (غ).\n(^٧) \"المحلى\" ٧/ ٤٨٧.\n(^٨) \"الثقات\" ٥/ ٤٨٩. قلت: كذا هنا: ولا ندري من هو، وقد ذكره ابن عبد البر في \"الاستيعاب\" ٤/ ١٢٠؛ فقال: ابن خال رسول الله - ﷺ -. وذكر ابن حجر في \"الإصابة\" ١/ ٤٦ باسم الأسود بن وهب، وقال أبو نعيم في \"معرفة الصحابة\" ٥/ ٢٧١٨: مختلف في صحبته. وقال مغلطاي في \"الإنابة\" ٢/ ٢٣٩: لا تصح له صحبة. وقيل: فيه الأسود بن وهب. وقال البخاري في \"تاريخه\" ٨/ ١٦٣: لقي عمر، وروى عنه ابن مليكة.\n(^٩) كذا في الأصل: وفي \"المحلى\": أداوانا.","vol":"27","page":82},{"text":"ومنها خبر، رواه ابن شهاب عن عمر -ولم يسمع منه، ولا يمكن- أتى بسطيحة فيها نبيذ قد اشتد بعض الشدة، فذاقه، ثم قال: بخٍ بخٍ، (اكسروا) (^١) بالماء، ومنها خبر رواه سعيد بن منصور، ثنا ابن عليه عن الحذاء، عن أبي المعدل، عن ابن عمر - ﵄ - أن عمر ينبذ له في ذي خمسة عشر قائمة، فجاء فذاقه، فقال: كأنكم أقللتم عكره. قال ابن حزم: أبو المعدل مجهول (^٢).\nقلت: قد عرفه الحاكم أبو أحمد، ووثقه ابن حبان، ومنها خبر رواه شريك عن فراس، عن الشعبي، عن علي.\nقال ابن حزم: ولم يسمع منه أن رجلًا شرب من إدواة فسكر فجلد الحد، ولو صح لم تكن فيه حجة لهم؛ لأنه ليس (فيه) (^٣) أن عليًا شرب من تلك الإدواة بعد ما أسكر ما فيها. وفي رواية مجالد عن الشعبي: أن رجلًا شرب من طلاء فضربه على الحد، فقال الرجل: إنما شربت ما أحللتم، فقال علي: إنما جلدتك؛ لأنك سكرت (^٤).\nقلت: عدم سماعه من علي فيه وقفة؛ لأنه محتمل فإن الشعبي ولد سنة عشرين كما قال ابن السمعاني (^٥)، أو سنة إحدى وعشرين كما قال الشمشاطي، وقال ابن البطال: سِنُّهُ محتملة لإدراك علي (^٦).\nوقال الحاكم: رآه، وقال الدارقطني في \"علله\": سمع منه حرفًا، وقد احتج به ابن حزم نفسه في حديث ذكره في الحيض، ومنها خبر رويناه صحيحًا، كما قال ابن حزم عن أبي هريرة - ﵁ - قال: إذا أطعمك\n_________\n(^١) في \"المحلى\": اكسره.\n(^٢) \"المحلى\" ٧/ ٤٨٧.\n(^٣) من (غ).\n(^٤) \"المحلى\" ٧/ ٤٨٨.\n(^٥) \"الأنساب\" ٧/ ٣٤٢.\n(^٦) \"علل الدارقطني\" ٤/ ٩٧.","vol":"27","page":83},{"text":"أخوك المسلم طعامًا فكل وإذا سقاك شرابًا فاشرب، فإن رابك فاسججه بالماء، قال: ولا حجة لهم فيه؛ لأنه ليس فيه إباحة النبيذ المسكر لابنص ولا بدليل ولا إباحة ما حرم كالخمر وغيره ولا إباحة الخمر، وإنما فيه لا تفتش على أخيك المسلم وأن يسج النبيذ إذا خيف أن يسكر بالماء، وهم لا يقولون بهذا، وهو موافق لقولنا إذا كان يحيله عن الشدة إلى إبطالها، وصح عن أبي هريرة تحريم المسكر جملة (^١).\nولابن أبي عاصم بإسناد جيد من حديث أبي هريرة - ﵁ -: أتيت رسول الله - ﷺ - بنبيذ فقال \"ادنه\" فإذا هو ينش، فقال \"اضرب بهذا الحائط فإنه شراب من لا يؤمن بالله ولا باليوم الآخر\" (^٢).\nومن حديث مسلم بن خالد، عن زيد بن أسلم، عن شمر، عن أبي صالح، عن أبي هريرة - ﵁ - مرفوعًا (^٣): \"كل مسكر حرام\" فإن كان الشراب مسكرًا فقد ثبت تحريمه بجنص حديث أبي صالح أن يكسره بالماء؛ لأنه يسكر أو لعله غير ذلك.\nولابن سعد: ثنا وكيع، عن على بن المبارك، عن يحيى بن أبي كثير، عن سالم: سمع أبا هريرة يقول: من رابه من شدة فليشن عليه الماء فيذهب حرامه ويبقى حلاله.\nومنها خبر رواه ابن أبي شيبة عن وكيع، عن إسماعيل بن أبي خالد، عن عثمان بن قيس أن جرير بن عبد الله سقاهم عسلًا وشرب هو الطلاء،\n_________\n(^١) \"المحلى\" ٧/ ٤٨٨.\n(^٢) سبق تخريجه.\n(^٣) ورد في هامش (غ): إذا دخل أحد على أخيه. الحديث، قال ابن أبي عاصم (…).","vol":"27","page":84},{"text":"وقال: هذا يستنكر منكم ولا يستنكر منى، قال: وكانت رائحته توجد من هنالك وأشار إلى أقصى الحلقة (^١).\nقال ابن حزم: عثمان مجهول (^٢)، قلت: قد ذكره ابن حبان في \"ثقاته\" (^٣).\nومنها خبر رواه ابن أبي ليلى -وهو سيئ الحفظ- عن أخيه عيسى أنه أبصر عند أنس بن مالك طلاءً شديدًا وهو مع ضعفه يحتمل أن يريد بالتشديد الخاثر وهي صفة الزبيب المطبوخ الذي لا يسكر (^٤).\nقال ابن حزم: ومنها خبر رواه ابن أبي شيبة من حديث سماك عن رجل أنه سأل الحسن بن علي عن النبيذ، فقال: اشرب فإذا رهبت أن تسكر فدعه (^٥).\nقال ابن حزم: لا يصح هذا عن الحسن أصلًا، قال: وعن عبد الرحمن بن أبي ليلى من طريق أبي فروة أنه شرب معه نبيذ جر فيه دردي.\nوعن ابن أبي وائل مثله.\nوعن النخعي والشعبي وعن الحسن أنه كان يجعل في نبيذ عكرًا، وقد خالف هؤلاء ابن سيرين وابن المسيب فصح عنهم المنع من العكر.\nقال ابن المسيب: هو خمر (^٦).\n_________\n(^١) \"المصنف\" ٥/ ٩٠ (٢٣٩٨٩).\n(^٢) \"المحلى\" ٧/ ٤٨٨.\n(^٣) \"الثقات\" ٥/ ١٥٨.\n(^٤) \"المحلى\" ٧/ ٤٩٨.\n(^٥) \"المصنف\" ٥/ ٧٨ (٢٣٨٦٢).\n(^٦) \"المحلى\" ٧/ ٤٨٩، ٤٩٠.","vol":"27","page":85},{"text":"فصل:\nوذكر إباحته ابن أبي شيبة في \"مصنفه\"، عن أبي الدرداء وسويد بن غفلة وزر بن حبيش وابن أبي ليلى عن جماعة من أهل بدر وأبي ذر وعمرو بن شرحبيل وعبد الله بن ذئب وعمارة ومرة الهمذاني وعمرو بن ميمون ومحمد وعلي بن الحسين والحسن بن أبي الحسن وهبيرة بن يريم والحارث الأعور وعلقمة بن قيس وعبد الرحمن بن يزيد وماهان الحنفي وإبراهيم وبكر بن ماعز والشعبي (^١)، وقد أسلفنا عن ابن المبارك لم يصح إباحة النبيذ عن أحد إلا عن إبراهيم النخعي وحده، وقد بسطنا هذا الموضع على خلاف العادة لتدفع هذِه المقالة العجيبة ويتقرر ردها ولله الحمد.\n_________\n(^١) \"المصنف\" ٥/ ٧٧ - ٨١.","vol":"27","page":86},{"text":"<span data-type='title' id=toc-3408>٢ - باب الْخَمْرُ مِنَ العِنَبِ</span>\n٥٥٧٩ - حَدَّثَنَا الْحَسَنُ بْنُ صَبَّاحٍ، حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، حَدَّثَنَا مَالِكٌ -هُوَ ابْنُ مِغْوَلٍ- عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: لَقَدْ حُرِّمَتِ الْخَمْرُ، وَمَا بِالْمَدِينَةِ مِنْهَا شَيْءٌ. [انظر: ٤٦١٦ - فتح ١٠/ ٣٥]\n\n٥٥٨٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ عَبْدُ رَبِّهِ بْنُ نَافِعٍ، عَنْ يُونُسَ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسٍ قَالَ: حُرِّمَتْ عَلَيْنَا الْخَمْرُ حِينَ حُرِّمَتْ، وَمَا نَجِدُ -يَعْنِي: بِالْمَدِينَةِ- خَمْرَ الأَعْنَابِ إِلاَّ قَلِيلًا، وَعَامَّةُ خَمْرِنَا الْبُسْرُ وَالتَّمْرُ. [انظر: ٢٤٦٤ - مسلم: ١٩٨٠ - فتح ١٠/ ٣٥]\n\n٥٥٨١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي حَيَّانَ، حَدَّثَنَا عَامِرٌ، عَنِ ابْنِ عُمَرَ - ﵄ -: قَامَ عُمَرُ عَلَى الْمِنْبَرِ فَقَالَ: أَمَّا بَعْدُ، نَزَلَ تَحْرِيمُ الْخَمْرِ وَهْيَ مِنْ خَمْسَةٍ: الْعِنَبِ، وَالتَّمْرِ، وَالْعَسَلِ، وَالْحِنْطَةِ، وَالشَّعِيرِ، وَالْخَمْرُ مَا خَامَرَ الْعَقْلَ. [انظر: ٤٦١٩ - مسلم: ٣٠٣٢ - فتح ١٠/ ٣٥]\nذكر فيه حديث ابن عُمَرَ - ﵄ -، قَالَ: لَقَدْ حُرِّمَتِ (الْخَمْرُ) (^١)، وَمَا بِالْمَدِينَةِ مِنْهَا شَيْءٌ.\nوحديث أنس - ﵄ - قَالَ: حُرِّمَتْ عَلَيْنَا الخَمْرُ (حِينَ حُرِّمَتْ) (^٢)، وَمَا نَجِدُ -يَعْنِي: بِالْمَدِينَةِ- خَمْرَ الأَعْنَابِ إِلَّا قَلِيلًا، وَعَامَّةُ خَمْرِنَا البُسْرُ وَالتَّمْرُ، وهما من أفراده.\nوحديث أبي حيان حين حرمت واسمه يحيى بن سعيد بن حيان التيمي ثَنَا (أبو عَامِر) (^٣)، قال: قَامَ عُمَرُ عَلَى المِنْبَرِ فَقَالَ: أَمَّا بَعْدُ، نَزَلَ تَحْرِيمُ الخَمْرِ وَهْيَ مِنْ خَمْسَةٍ: العِنَبِ، وَالتَّمْرِ، وَالْعَسَلِ، وَالْحِنْطَةِ، وَالشَّعِيرِ، وَالْخَمْرُ مَا خَامَرَ العَقْلَ.\n_________\n(^١) من (غ).\n(^٢) من (غ).\n(^٣) كذا بالأصل، والصواب: عامر، وهو الشعبي كما في كتب المتون.","vol":"27","page":87},{"text":"الشرح:\nفيه رد على الكوفيين في قولهم: إن الخمر من العنب خاصة وأن كل شراب يتخذ من غيره فغير محرم ما دون السكر منه، وهذا التفسير من عمر مقنع كما قال المهلب: ليس لأحد أن يسود فيقول إن الخمر من العنب وحده؛ فهؤلاء الصحابة فصحاء العرب والفهماء عن الله ورسوله قد فسروا عين ما حرم الله، وقال: إن الخمر من خمسة أشياء، وقد أخبر الفاروق بذلك حكايته عما نزل من القرآن وتفسيرًا للجملة وقال: الخمر ما خامر العقل، وخطب بذلك على منبره - ﵇ - بحضرة الصحابة من المهاجرين والأنصار وغيرهم ولم ينكره أحد فصار كالإجماع.\nوهذا ابن عمر يقول: حرمت الخمر وما بالمدينة منها شيء، يعني: خمر العنب فإنه المشهور باسمها، وكذا قول أنس وما يجد خمر الأعناب إلا قليلًا، وممن روي عنه من الصحابة أن الخمر تكون من غير العنب وإن كان لا يخالف، فيهم عمر وابنه وعلي وأبو موسى وابن عباس وأبو هريرة وسعد وعائشة.\nومن التابعين سعيد بن المسيب وعروة وعمر بن عبد العزيز في تابعي أهل المدينة من أهل الكوفة ابن مسعود روى عنه في نقيع التمر أنه خمر، وبه قال الشعبي وابن أبي ليلى والنخعي والحسن البصري وعبد الله بن إدريس الأودي وسعيد بن جبير وطلحة بن مصرف، كلهم قالوا: المسكر خمر، وهو قول مالك والأوزاعي والثوري وابن المبارك والشافعي وأحمد وإسحاق وعليه أهل الحديث.\nوروى صفوان بن محرز قال: سمعت أبا موسى على المنبر يقول: ألا أن خمر أهل المدينة البسر والتمر وخمر أهل فارس العنب، وخمر","vol":"27","page":88},{"text":"أهل اليمن البتع وهو العسل، وخمر الحبشة السكركة وهو الأرز (^١).\nقال إسماعيل بن إسحاق: فإذا تبين أن الخمر تكون من هذا كله وجب أن يجري كله مجرًا واحدًا، وأن لا نفرق بين السكر من العنب والسكر من غيره، والمزر يصنع من الشعير وهو الجعة أيضًا.\nفصل:\nأسلفنا أن الحكم في التحريم لا يتعلق بعين الخمر وكل ما أسكر فهو ملحق به.\nوقال أبو حنيفة: المحرم عصير العنب النيِّئ، فمن شرب منها ولو نقطة حد، وما عداها لا يحد إلا مما أسكر منه (^٢)، وموضع الرد عليه من الحديث: أنهم كانوا يشربون بالمدينة الفضيخ وهو ما يتخذ من البسر والتمر، فلما جاءهم منادي رسول الله: أن الخمر حرمت امتنعوا وكسروا الجرار ولم ينكروا ولا قالوا: إنما كنا نشرب الفضيخ، بل قبلوا وامتنعوا، فلولا أنهم عندهم خمر ما امتنعوا منه، فإذا ثبت بالسنة وإجماع الصحابة أن هذِه الأشربة تسمى خمرًا فهي داخلة في قوله تعالى: ﴿إِنَّمَا الْخَمْرُ﴾ [المائدة: ٩٠] إلى قوله: ﴿فَاجْتَنِبُوهُ﴾ [المائدة: ٩٠] فهو حرام بنص القرآن وقد سلف.\nقال الخطابي: وذهب غير واحد من فقهاء الكوفة إلى أن الخمر إنما هي من العنب والرطب. وقول الفاروق: والخمر ما خامر العقل؛ دال على جواز إحداث الاسم بالقياس، أخذه من طريق الاشتقاق، وزعم قوم أن العرب لا تعرف النبيذ المتخذ من التمر خلًا، فقال: إن\n_________\n(^١) رواه ابن عبد البر في \"التمهيد\" ٥/ ١٦٨.\n(^٢) \"بدائع الصنائع\" ٥/ ٤٩٦.","vol":"27","page":89},{"text":"الصحابة الذين سموا الفضيخ خمرًا عرب فصحاء، فلو لم يصلح هذا الاسم لم يطلقوه عليها (^١).\nفرع:\nقال ابن حبيب: لا تشرب الفضيخ وإن لم تسكر؛ لأنه البسر والرطب جميعًا يهشان لينتبذان، وهما الخليطان اللذان نهى الشارع عنها.\nقال ابن التين: والذي ذكر أهل اللغة أن الفضيخ شراب يتخذ من بسر وحده من غير أن تمسه النار.\nفصل:\nذكر صاحب \"الهداية\" من الحنفية أن الأشربة المحرمة أربعة: الخمر وهو عصير العنب إذا غلا واشتد وقذف بالزبد، وهو قول أبي حنيفة، والعصير إذا طبخ حتى يذهب أقل من ثلثيه وهو الطلاء، ونقيع التمر وهو السكر، ونقيع الزبيب إذا اشتد وغلا، فأما الخمر فماهيتها أنها من ماء العنب إذا صار مسكرًا وهذا عندنا وهو المعروف عند أهل اللغة وأهل العلم.\nوقال بعض الناس: هو اسم لكل مسكر؛ لقوله - ﵇ -: \"كل مسكر خمر\" وقوله: \"إن الخمر من هاتين الشجرتين\" وأشار إلى الكرم والنخلة (^٢)؛ ولأنه من مخامرة العقل وهو موجود في كل مسكر قال: ولنا أنه خاص بإطباق أهل اللغة على ما ذكرنا؛ ولهذا اشتهر استعماله فيه وفي غيره، ولأن حرمة الخمر قطعية وهي في غيرها\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٠٨٦.\n(^٢) رواه مسلم برقم (١٩٨٥) كتاب: الأشربة، باب: تحريم التداوي بالخمر.","vol":"27","page":90},{"text":"ظنية. قال: وإنما سمي الخمر خمرًا لتخمره لا لمخامرته العقل على ما ذكرتم، ولا ينافي كون الاسم خاصًا فيه، فإن النجم منشق من (النجوم) (^١)، ثم هو اسم خاص للنجم المعروف، لا بكل ما ظهر، وهذا كثير النظير، قال: والحديث الأول طعن فيه يحيى بن معين، قلت: لا يقبل منه فمن صححه حجة عليه، والثاني أريد لبيان الحكم إذ هو اللائق بمنصب الرسالة، وعند الشيخين: لا يشترط القذف بالزبد والخمر حرام غير معلولة بالسكر ولا موقوفة عليه، ومن الناس من أنكر حرمة عينها، وقال: السكر بها حرام؛ لأن به يحصل الفساد. وهذا لغو؛ لأنه جحود الكتاب لأنه سماه رجسًا، والرجس ما هو محرم العين.\nوقد جاءت السنة المتواترة بتحريمها، وعليه انعقد إجماع الأئمة؛ ولأن قليله يدعو إلى كثيره وهذا من خواص الخمر ولهذا يزداد لشاربها اللذة بالاستكثار منها بخلاف سائر المطعومات، ثم هو غير (معلول) (^٢) عندنا حتى لا يتعدى حكمه إلى سائر المسكرات، والشافعي يعديه إليها قال: وهذا بعيد؛ لأنه خلاف السنة المشهورة.\nقلت: بل الذي قاله هو البعيد، وما قاله الشافعي موافق للسنة المشهورة كأحاديث الباب وغيره.\nقال: وتعليله لتعدية الاسم والتعليل في الأحكام لا في الأسماء\nقال: وهي نجسة نجاسة مغلظة كالبول؛ لثبوتها بالدلائل القطعية، يكفر مستحلها؛ لإنكاره الدليل القطعي، ويسقط عوضها في حق\n_________\n(^١) في (غ): الظهور.\n(^٢) في الأصل: معلوم، والمثبت من \"الهداية\" ٤/ ٤٤٧.","vol":"27","page":91},{"text":"المسلم إذا (أتلفها) (^١)، قال: والأصح أنه مال؛ لأن الطباع تميل [إليها] (^٢) وتضن بها (^٣).\nفرع:\nقال ابن حزم: ولا يحل كسر أوانيها، ومن كسرها من حاكم أو غيره فعليه ضمانها لكن يهريق ويغسل الفخار والجلود والعيدان والحجر، وهو قول أبي حنيفة والشافعي. وقال مالك: يكسر الفخار والعود وتشق الجلود ويغسل ما سوى ذلك.\nدليل قولنا أن الشارع لما أخبر الرجل بتحريمها فتح المزادة وأهرقها ولم يأمره بخرقها، وقد نهى عن إضاعة المال.\nحجة المخالف أن عكرمة قال: كسر النبي - ﷺ - كوزًا فيه شراب وشق المشاعل يوم خيبر.\nوروى ابن عمر أنه - ﵇ - شق زقاق الخمر، وكذا رواه أبو هريرة وجابر؛ ولا يصح كل ذلك.\nحديث ابن عمر [أحد طرقه] (^٤) فيه ثابت بن يزيد الخولاني ولا ندري من هو (^٥)، والثاني: من رواية ابن لهيعة عن أبي طعمة نسير بن ذعلوق\n_________\n(^١) غير واضحة بالأصل، والمثبت من (غ).\n(^٢) ليست في الأصل، والسياق يقتضيها، والمثبت من المصدر المنقول منه.\n(^٣) \"الهداية\" للميرغيناني ٤/ ٤٤٦ - ٤٤٧.\n(^٤) ليست بالأصل، والمثبث من \"المحلى\".\n(^٥) طريق ثابت بن يزيد الخولاني، أخرجها الطحاوي في \"شرح مشكل الآثار\" ٨/ ٣٩٧، والحاكم في \"المستدرك\" ٤/ ١٤٤، والبيهقي في \"سننه\" ٨/ ٢٨٧، من طريق ابن وهب، عن عبد الرحمن بن شريح وابن لهيعة والليث بن سعد عن خالد بن يزيد، عن ثابت بن يزيد الخولاني، عن ابن لهيعة، وسقط من إسناد الحاكم: ابن لهيعة والليث، وقال الحاكم: صحيح الإسناد، واعترضه الألباني في =","vol":"27","page":92},{"text":"وهو لا شيء (^١)، والثالث: من رواية عبد الملك بن حبيب الأندلسي وهو هالك عن طلق وهو ضعيف (^٢)، وحديث أبي هريرة فيه عمر بن صهبان وهو ضعيف (^٣)، ولا يصح في هذا الباب شيء (^٤)، قلت: عمر ونسير وثابت وطلق ثقات، وروى ابن أبي عاصم من حديث سفيان عن السدي، عن يحيى بن عباد، عن أنس أن أبا طلحة سأل رسول الله عن أيتام ورثوا خمرًا أيجعله خلًا فكرهه، قال: أبو عمر: هذا صحيح (^٥). وأخرجه مسلم في صحيحه أيضًا (^٦).\nفرع:\nقال في \"الهداية\": ومن كان له على مسلم دين فأوفاه ثمن خمره لا يحل له أن يأخذه ولا للمديون أن يؤديه؛ لأنه ثمن باطل وهو غصب في يده أو أمانة على حسب ما اختلفوا فيه كما في بيع الميتة ولو كان الدين على ذمي يؤديه من ثمن الخمر، والمسلم هو الطالب يستوفيه؛ لأن بيعها فيما بينهم جائز.\n_________\n= \"الإرواء\" ٥/ ٣٦٧؛ فقال: أما الصحة فلا، وأما الحسن فمحتمل.\n(^١) طريق نسير بن ذعلوق -أبي طعمة- رواها أحمد في \"المسند\" ٢/ ٧١، والطحاوي في \"شرح مشكل الآثار\" ٨/ ٣٩٩ - ٤٠٠، قال الهيثمي في \"المجمع\" ٥/ ٥٤: أبو طعمة وثقه محمد بن عبد الله بن عمار الموصلي، وضعفه مكحول، وبقية رجاله ثقات.\n(^٢) طريق عبد الملك عن طلق لم أقف على من أخرجها، وإنما رواه الطحاوي في \"شرح مشكل الآثار\" ٨/ ٤٠٠، من طريق الربيع بن سليمان، عن طلق، به.\n(^٣) لم أقف عليه.\n(^٤) \"المحلى\" ٧/ ٥١٧ - ٥١٨.\n(^٥) \" الاستذكار\" ٢٤/ ٣١٦.\n(^٦) مسلم (١٩٨٣) كتاب: الأشربة، باب: تحريم تخليل الخمر.","vol":"27","page":93},{"text":"فرع:\nيحرم الانتفاع بها؛ لأن الانتفاع بالنجس حرام، ولأنه واجب (الاجتناب) (^١) وفي الانتفاع إقرار (^٢).\nقال ابن عبد البر: أجمع المسلمون على نجاسته وأنه كالدم والميتة ولحم الخنزير إلا ما روى ربيعة بن أبي عبد الرحمن في لفظ من الخمر شيء (لم أر له ذكرًا) (^٣)؛ لأنه خلاف إجماعهم، وقد جاء عنه في مثل؛ رءوس الإبر من لفظ البول نحو ذلك (^٤).\nفرع:\nيحد شاربها وإن لم يسكر؛ لقوله - ﵇ -: \"من شرب الخمر فاجلدوه\" وعليه قام الإجماع، والطبخ لا يؤثر فيها لأنها للمنع من شرب الحرمة لا لرفعها بعد ثبوتها، إلا أنه لا حد فيها بما لم يسكر منه على ما قالوا.\nفرع:\nلا يجوز تخليلها عندنا خلافًا لهم.\nوعند مالك فيما حكاه ابن حزم عنه: إن تعمد تخليلها لم يحل أكل ذلك الخل (^٥).\nوقال أبو ثور: لا تؤكل تخللت أو خللت، قال ابن حزم: وقولنا هو قول أبي حنيفة وأبي سليمان رُوي أن عليًا - ﵁ - كان يصطبغ بخل خمر.\n_________\n(^١) في الأصل: الانجذاب، والمثبت من المصدر المنقول منه، وهو المناسب للسياق.\n(^٢) \"الهداية\" للمرغيناني ٤/ ٤٤٧.\n(^٣) في (غ): لم أر لذكره وجهًا.\n(^٤) \"التمهيد\" ١/ ٢٤٥.\n(^٥) \"المحلى\" ٧/ ٥١٧.","vol":"27","page":94},{"text":"وعن أبي الدرداء: لا بأس به، وكذا قالت عائشة وابن عمر وابن سيرين وهو قول الحسن وابن جبير (^١).\nقال ابن القاسم فيما حكاه ابن عبد البر، عن مالك: لا يحل لمسلم أن يخلل الخمر لكن يهريقها، وفي رواية أشهب عنه: إذا خللها النصراني فلا بأس وكذا لو خللها مسلم، والصحيح رواية ابن القاسم، وهذِه رواية سوء ولا تصح في هذِه المسألة إلا بما ذهب إليه مالك والشافعي وأحمد (^٢).\nفرع:\nوأما العصير إذا طبخ حتى ذهب أقل من ثلثيه وهو المطبوخ أدنى طبخه ويسمى الباذق والمنصف وهو ما ذهب نصفه بالطبخ، وكل ذلك حرام عندنا إذا غلا واشتد وقذف بالزبد وإذا اشتد، على الاختلاف.\nوقال الأوزاعي: إنه مباح وهو قول بعض المعتزلة لأنه مشروب طيب وليس بخمر، ولنا أنه رقيق مطرب، ولهذا أن الفساق تجمع عليه فيحرم شربه دفعًا لفساد التعلق به.\nفصل:\nوأما نقيع التمر وهو السَّكَرُ وهو النيء (^٣) من ماء التمر أي الرطب فهو حرام.\n_________\n(^١) السابق ٧/ ٥١٧.\n(^٢) \"الاستذكار\" ٢٤/ ٣١٣ - ٣١٥.\n(^٣) هذا مقارب لما قاله أبو عبيد: السَّكَرُ نقيع التمر الذي لم تمسه النار. انظر: \"لسان العرب\" مادة: (سكر).","vol":"27","page":95},{"text":"وقال شريك بن عبد الله: مباح؛ لقوله تعالى ﴿تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا﴾ [النحل: ٦٧] ولنا إجماع الصحابة (و) (^١) ما رويناه من قبل، والآية محمولة على الابتداء إذ كانت الأشربة مباحة كلها، وقيل: أراد به التوبيخ معناه -والله أعلم- تتخذون منه سكرًا وتدعون رزقًا حسنًا.\nفصل:\nوأما نقيع الزبيب فهو حرام إذا اشتد وغلا، ويتأتى فيه خلاف الأوزاعي إلا أن حرمة هذِه الأشربة دون حرمة الخمر حتى لا يكفر مستحلها؛ لأن حرمتها اجتهادية وحرمة الخمر قطعية، واعترض هذا ابن حزم بأن قال: هذا لا شيء؛ لأنا لو وجدنا إنسانًا غاب عنه تحريم الخمر فلم يبلغه لما كفرناه إلا إذا بلغه وأصر، وكذا النبيذ لا يكفر من جهله إلا بعد بلوغه والإصرار عليه، قال في \"الهداية\": ولا يجب الحد بشربها حتى يسكر، ويحد شارب قطرة من الخمر، ونجاستها خفيفة في رواية، وغليظة في أخرى، ونجاسة الخمر غليظة رواية واحدة (^٢).\n_________\n(^١) في (غ): هو.\n(^٢) \"الهداية\" ٤/ ٤٤٩.","vol":"27","page":96},{"text":"<span data-type='title' id=toc-3409>٣ - باب نَزَلَ تَحْرِيمُ الْخَمْرِ وَهْيَ مِنَ الْبُسْرِ وَالتَّمْرِ</span>\n٥٥٨٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كُنْتُ أَسْقِي أَبَا عُبَيْدَةَ وَأَبَا طَلْحَةَ وَأُبَيَّ بْنَ كَعْبٍ مِنْ فَضِيخِ زَهْوٍ وَتَمْرٍ فَجَاءَهُمْ آتٍ فَقَالَ: إِنَّ الْخَمْرَ قَدْ حُرِّمَتْ. فَقَالَ أَبُو طَلْحَةَ: قُمْ يَا أَنَسُ فَأَهْرِقْهَا. فَأَهْرَقْتُهَا. [انظر: ٢٤٦٤ - مسلم: ١٩٨٠ - فتح ١٠/ ٣٦]\n\n٥٥٨٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَنَسًا قَالَ: كُنْتُ قَائِمًا على الْحَيِّ أَسْقِيهِمْ -عُمُومَتِي وَأَنَا أَصْغَرُهُمُ- الْفَضِيخَ، فَقِيلَ: حُرِّمَتِ الْخَمْرُ. فَقَالُوا: أَكْفِئْهَا. فَكَفَأْتُهَا. قُلْتُ لأَنَسٍ: مَا شَرَابُهُمْ؟ قَالَ: رُطَبٌ وَبُسْرٌ. فَقَالَ أَبُو بَكْرِ بْنُ أَنَسٍ: وَكَانَتْ خَمْرَهُمْ. فَلَمْ يُنْكِرْ أَنَسٌ. وَحَدَّثَنِي بَعْضُ أَصْحَابِي أَنَّهُ سَمِعَ أَنَسًا يَقُولُ: كَانَتْ خَمْرَهُمْ يَوْمَئِذٍ. [انظر: ٢٤٦٤ - مسلم:١٩٨٠ - فتح ١٠/ ٣٧]\n\n٥٥٨٤ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا يُوسُفُ أَبُو مَعْشَرٍ الْبَرَّاءُ قَالَ: سَمِعْتُ سَعِيدَ بْنَ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي بَكْرُ بْنُ عَبْدِ اللهِ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُمْ: أَنَّ الْخَمْرَ حُرِّمَتْ، وَالْخَمْرُ يَوْمَئِذٍ الْبُسْرُ وَالتَّمْرُ. [انظر: ٢٤٦٤ - مسلم: ١٩٨٠ - فتح ١٠/ ٣٧]\nذكر فيه حديث أنس - ﵁ - قال: كنت أسقي أبا عبيدة وأبا طلحة وأبي بن كعب من فضيخ وهو بسر وتمر، فجاءهم آت، فقال: إن الخمر قد حرمت، فقال أبو طلحة قم يا أنس فأهرقها، فأهرقتها.\nحدثنا مسدد، ثنا معتمر عن أبيه قال: سمعت أنسًا قال: كنت قائمًا على الحي أسقيهم -عمومتي وأنا أصغرهم- الفضيخ، فقيل: حرمت الخمر، فقالوا: أكفئها، قلت لأنس: ما شرابهم؟ قال: زبيب وبسر، فقال أبو بكر بن أنس: وكانت خمرهم. فلم ينكر أنس، وحدثني","vol":"27","page":97},{"text":"بعض أصحابي أنه سمع أنسًا يقول: كانت خمرهم يومئذ، وعن أنس: حرمت الخمر يومئذ البسر والتمر.\nالشرح:\nهذا الحديث يأتي أيضًا في خبر الواحد (^١)، وأخرجه في الوليمة (^٢)، ومسلم هنا (^٣).\nوالقائل: (وحدثني بعض أصحابنا) هو سليمان التيمي والد معتمر، وقد بينه مسلم؛ إذ رواه عن محمد بن عبد الأعلى، عن معتمر، عن أبيه قال: حدثني بعض من كان معي أنه سمع أنسًا يقول: كانت خمرهم يومئذٍ، وعنده أيضًا أنه كان يسقي أبا أيوب وأبا دجانة ومعاذ بن جبل وسهيل بن بيضاء، وعند أحمد بن حنبل: وما نعدها يومئذٍ إلا خمرًا وكانوا أحد عشر رجلًا، قال أنس: وكفأتها وكفأ الناس آنيتهم بما فيها حتى كادت السكك أن تمتنع من ريحها.\nقال أنس: وما خمرهم يومئذٍ إلا البسر والتمر مخلوطين وإن عامة خمورهم يومئذٍ الفضيخ التمر والبسر (^٤)، ولابن أبي عاصم: حتى مالت رءوسهم فدخل داخل فقال: إن الخمر حرمت قال: فما خرج منا خارج ولا دخل داخل حتى كسرنا القلال وأهرقنا الشراب واغتسل بعضنا\n_________\n(^١) برقم (٧٢٥٣) باب: ما جاء في إجازة خبر الواحد الصدوق.\n(^٢) برقم (٤٦١٧) كتاب: التفسير (سورة المائدة)، باب: قوله: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ﴾ ورقم (٤٦٢٠) باب: ﴿لَيْسَ على الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾. ولم أجد الحديث في باب فيه اسم الوليمة ولعل تخريجه في المائدة هو ما أراده المؤلف.\n(^٣) مسلم (١٩٨٠) باب: تحريم الخمر.\n(^٤) أحمد في \"المسند\" ٣/ ٢١٧، وفي \"الأشربة\" (١٧٨، ١٧٩).","vol":"27","page":98},{"text":"وتوضأ بعضنا وأصبنا من طيب (سليم) (^١)، فأتينا النبي - ﷺوهو يقرأ: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ الآية [المائدة: ٩٠]، فقال رجل: يا رسول الله فكيف بمن مات من إخواننا وهم يشربونها، فنزلت: ﴿لَيْسَ على الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ [المائدة: ٩٣] وفي رواية قال: فما عادوا لشربها حتى لقوا الله تعالى.\nفصل:\nالفضيخ عند أكثر أهل العلم فيما نقله أبو عمر: نبيذ التمر (^٢) وقال أبو عبيد بن سلام: هو ما افتضخ من البسر من غير أن تمسه النار (^٣).\nوقال ابن سيده في \"محكمه\": هو عصير العنب، وهو يتخذ من البسر المفضوخ.\nقال الراجز:\nبال سهيل في الفضيخ ففسد (^٤).\nيقول: لما طلع سهيل ذهب زمن البسر وأرطب فكأنه بال فيه، وفي \"مجمع الغرائب\" هو فضيخ أو فضوخ أو لأنه يسكر صاحبه فيفضخه.\nقال ابن عمر: وسئل عنه ليس بالفضيخ ولكنه الفضوخ.\nوفي \"الصحاح\": هو من البسر وحده (^٥).\n_________\n(^١) كذا بالأصل، وكتب فوقها الناسخ: كذا، ولعل الصواب: أم سليم.\n(^٢) \" الاستذكار\" ٢٤/ ٣١٩، ٣٢٠.\n(^٣) \"غريب الحديث\" ١/ ٣٠٣.\n(^٤) \"المحكم والمحيط\" ٥/ ٢٨ مادة \"فضخ\".\n(^٥) \"الصحاح\" ١/ ٤٢٩.","vol":"27","page":99},{"text":"فصل:\nفي كتاب أحمد بسند جيد عن جابر: حرمت الخمر يوم حرمت وما كان شراب الناس إلا التمر والزبيب (^١)، وكذا قاله هلال بن يزيد ومعقل بن يسار وابن عمر وابن عباس، وسئل عكرمة عنه فقال: حرام ما كان خليطًا وما لم يكن، وكان ابن عباس يكرهه وإن كان بسرًا محضًا.\nفصل:\nهذا الباب أيضًا كالذي قبله حجة على العراقيين أن الخمر من العنب وحده؛ لأن الصحابة القدوة في علم اللسان ولا يجوز عليهم أن يفهموا أن الخمر إنما هي من العنب خاصة ويهريقوا حرام الفضيخ وهي غير خمر، وقد نهى عن إضاعة المال وإنما هراقها لأنها الخمرة المحرمة عندهم من غير شك، ولو شكوا في ذلك سألوا رسول الله - ﷺ - عن عيبها وما يقع عليه اسمها، وقد قال أنس: إنهم لم يعودوا فيها حتى لقوا الله، قال إسماعيل بن إسحاق: جاء في الآثار من تفسير الخمر ما هي واللغة المشهورة، والنظر يعرفه ذوو الألباب بعقولهم أن كل شيء أسكر فهو خمر، وأما كتاب الله فقوله: ﴿وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا﴾ [النحل: ٦٧] فعلم أن السكر من العنب مثل السكر من النخيل وقال تعالى: ﴿لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ﴾ [النساء: ٤٣] فنهي عن الصلاة في حال السكر، واستوى في ذلك السكر من ثمرات النخيل، فكما كان السكر من ثمرات الأعناب والسكر من ثمرات النخيل والأعناب منهي\n_________\n(^١) \"الأشربة\" ص ٢٧ (٢٨).","vol":"27","page":100},{"text":"عن الصلاة فيه، كذلك كانت الخمر من ثمرالت النخيل والأعناب محرمة بهذِه الآية.\nفصل:\nوقوله: \"قم يا أنس فأهرقها\"، الهاء في هرق من الهمزة ولا يجتمع العوض والمعوض منه لكن ذكر سيبويه لغة أهرق الماء يهرقه وإهراقًا.\nقال سيبويه: أبدلوا من الهمزة الهاء ثم ألزمت فصارت كأنها من نفس الحرف، ثم أدخلت الألف بعد الهاء وتركت الهاء عوضًا من حذفهم العين؛ لأن أصل أهرق أريق (^١)، وقوله: اكفأها فكفأتها، (أي: اقلبها) (^٢) وهو ثلاثي، وهو اختيار ابن السكيت أنه ثلاثي (^٣).\nفصل:\nأبو عبيدة اسمه عامر بن عبد الله بن الجراح بن هلال بن أهيب بن ضبة بن الحارث بن فهر (^٤).\nوأبو طلحة اسمه زيد بن سهل بن الأسود بن حرام بن عم حسان بن ثابت بن المنذر بن حرام بن عمرو بن زيد مناة بن عدي بن عمرو بن مالك بن النجار (^٥).\n_________\n(^١) \"الكتاب\"\n(^٢) من (غ).\n(^٣) \"إصلاح المنطق\" (١٥٢).\n(^٤) \"سير أعلام النبلاء\" ١/ ٥.\n(^٥) \"سير أعلام النبلاء\" ٢/ ٢٧.","vol":"27","page":101},{"text":"فصل:\nقوله في السند الأخر لحديث أنس أبو معشر: البراء هو بتشديد الراء وهو يوسف بن يزيد البصري وشيخه سعيد بن عبيد الله بن جبير بن حية الثقفي البصري، انفرد به البخاري وانفرد أيضًا بجده جبير بن حية بن مسعود بن مالك بن عمرو بن سعد بن عوف بن ثقيف تابعي، عنه أبيه زياد وبكر بن عبد الله ولاه زياد اصبهان، وتوفي أيام عبد الملك بن مروان، وأبيه زياد بن جبير بن حية تابعي أيضًا، روى له مسلم أيضًا، ووالده عند البخاري يروي عنه يونس وابن عون عنه، اسمه سعيد بن عبيد الله بن جبير عند البخاري كما سلف.","vol":"27","page":102},{"text":"<span data-type='title' id=toc-3410>٤ - باب الْخَمْرُ مِنَ الْعَسَلِ وَهْوَ الْبِتْعُ</span>\nوَقَالَ مَعْنٌ: سَأَلْتُ مَالِكَ بْنَ أَنَسٍ عَنِ الفُقَّاعِ فَقَالَ: إِذَا لَمْ يُسْكِرْ فَلَا بَأْسَ. وَقَالَ ابن الدَّرَاوَرْدِيِّ: سَأَلْنَا عَنْهُ فَقَالُوا: لَا يُسْكِرُ، لَا بَأْسَ بِهِ.\n\n٥٥٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ عَائِشَةَ قَالَتْ: سُئِلَ رَسُولُ اللهِ - ﷺ - عَنِ الْبِتْعِ، فَقَالَ: «كُلُّ شَرَابٍ أَسْكَرَ فَهْوَ حَرَامٌ». [انظر: ٢٤٢ - مسلم: ٢٠٠١ - فتح ١٠/ ٤١]\n\n٥٥٨٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: سُئِلَ رَسُولُ اللهِ - ﷺ - عَنِ الْبِتْعِ -وَهْوَ نَبِيذُ الْعَسَلِ، وَكَانَ أَهْلُ الْيَمَنِ يَشْرَبُونَهُ- فَقَالَ رَسُولُ اللهِ - ﷺ -: «كُلُّ شَرَابٍ أَسْكَرَ فَهْوَ حَرَامٌ». [انظر: ٢٤٢ - مسلم: ٢٠٠١ - فتح ١٠/ ٤١]\n\n٥٥٨٧ - وَعَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَنْتَبِذُوا فِي الدُّبَّاءِ، وَلَا فِي الْمُزَفَّتِ». [مسلم: ١٩٩٢] وَكَانَ أَبُو هُرَيْرَةَ يُلْحِقُ مَعَهَا الْحَنْتَمَ وَالنَّقِيرَ. [مسلم: ١٩٩٣ - فتح ١٠/ ٤١]\nثم ساق حديث عائشة - ﵂ -، سئل رسول الله - ﷺ - عن البتع، فقال: \"كل شراب أسكر فهو حرام\" ثم قال: حدثنا أبو اليمان، أنا شعيب، عن الزهري أخبرني أبو سلمة بن عبد الرحمن أن عائشة - ﵂ - قالت: سئل رسول الله - ﷺ - عن البتع وهو نبيذ العسل وكان أهل اليمن يشربونه، فقال - ﵇ -: \"كل شراب أسكر فهو حرام\".\nوعن الزهري حدثني أنس بن مالك أن رسول الله - ﷺ - قال: \"لا\" تنتبذوا في الدباء ولا في المزفت\" وكان أبو هريرة يلحق معها الحنتم والنقير.","vol":"27","page":103},{"text":"الشرح:\nالتعليق الأول أخذه البخاري عن (معن) (^١) مذاكرة (^٢)، ورواية أنس هذِه معطوفة على شعيب وهو القائل، وعن الزهري، ولذلك ساغ لأبي نعيم الحافظ وأصحاب الأطراف أن يقولوا: رواه البخاري عن أبي اليمان عن شعيب، وأما حديث عائشة فأخرجه مسلم (^٣) والأربعة (^٤) وسلف في الطهارة (^٥).\nوقوله: (وكان أبو هريرة يلحق معهما الحنتم والنقير) رواه ابن سعد عن محمد بن بشير ومحمد بن عبيد، عن محمد بن عمرو، عن أبي سلمة عنه بلفظ: نهى رسول الله - ﷺ - أن ننتبذ في المزفت والدباء والحنتم والنقير.\nوفي كتاب أحمد من حديث سعيد بن أبي بردة، عن أبيه، عن أبي موسى فذكر حديثًا، فقلت: يا رسول الله، إن شرابنا يصنع بأرضنا من\n_________\n(^١) ورد بهامش (س) ما نصه: في هذا الكلام نظر، ومعن لم يأخذ عنه البخاري شيئًا، وقد توفي معن سنة ١٩٧، ومن عرف مولد البخاري عرف أنه لم يلقه، وما رأيت أحدًا ذكر معنًا في مشايخ البخاري، وهذا غلط لا شك فيه.\nوبهامش (غ)، نحو هذا الكلام.\n(^٢) قال الحافظ في \"الفتح\" ١٠/ ٤٢: وغفل بعض الشراح؛ فقال: إن معن بن عيسى من شيوخ البخاري فيكون له حكم الاتصال. كذا قال؛ والبخاري لم يلق معن بن عيسى؛ لأنه مات بالمدينة والبخاري حينئذ ببخارى، وعمره حينئذ أربع سنين. وهذا الأثر ذكره معن بن عيسى القزاز في \"الموطأ\" رواية عن مالك، وقد وقع لنا بالإجازة. اهـ.\n(^٣) \"مسلم\" (٢٠٠١) كتاب: الأشربة. باب: بيان أن كل مسكر خمر، وكل خمر حرام.\n(^٤) أبو داود (٣٦٨٢)، والترمذي (١٨٦٣)، والنسائي ٨/ ٢٩٧ - ٢٩٨، وابن ماجه (٣٣٨٦).\n(^٥) سلف برقم (٢٤٢) كتاب: الطهارة، باب: لا يجوز الوضوء بالنبيذ ولا المسكر.","vol":"27","page":104},{"text":"العسل يقال له البتع، فقال: \"كل مسكر حرام\" (^١).\nوفي حديث علي: نهى عن الدباء والحنتم والنقير والجعة (^٢).\nوروى النهي عن مجموع هذِه الأوعية أو بعضها ابن سعد عن رسول الله - ﷺ - من طريق ابن عباس وغيره كما ستعلمه.\nقال ابن حزم: وصح عنه، ولفظه: نهى عن الانتباذ والشرب من الحنتم والنقير والمقير والدباء، والمراد المجبوبة وكل شيء يصنع من مدر، وصح عن ابن عمر - ﵄ - أيضًا مثله من غير ذكر المزادة.\nوصح عن أبي هريرة - ﵁ - من غير ذكر المدر قال: وحديث أبي سعيد صحيح وكذا حديث علي وأنس وعبد الرحمن بن يعمر، وكذا حديث عائشة وصفية وحديثها: نهى عن نبيذ الجر، وابن أبي أوفى وحديثه نهى عن الجر الأخضر والأبيض، وعبد الله بن الزبير، فهؤلاء أحد عشر من الصحابة رووا النهي ورواه عنهم أعدادهم من التابعين وهذا نقل متواتر (^٣).\nقلت: وفي الباب عن سويد بن مقرن، أخرجه ابن أبي عاصم من حديث شعبة، عن أبي حمزة، عن هلال المازني عنه، ولأحمد من حديث مكحول عن بلال أنه كره نبيذ الجر، وعن ابن معقل مثله مرفوعًا، وقال أبو العالية: نهى عنه رسول الله - ﷺ - في غزوة خيبر، وعبد الله بن جابر العبدي أن رسول الله - ﷺ - نهاهم عن الدباء والمزفت والحنتم والنقير.\n_________\n(^١) \"المسند\" ٤/ ٤١٠ وأخرجه في \"الأشربة\" (٢٢٤).\n(^٢) سيأتي برقم (٥٥٩٤).\n(^٣) \"المحلى\" ٧/ ٥١٥، ٥١٦.","vol":"27","page":105},{"text":"وحديث أبي أيوب الأنصاري وحديث عمران بن الحصين ذكره الحازمي (^١).\nوحديث أشعث بن عمير العبدي عن أبيه ذكره ابن سعد، وحديث عابد بن عمرو، وحديث زينب بنت أم سلمة، وفي الباب أيضًا سمرة بن جندب، وجابر، وابن عمر، وقد سلف، وعمير العبدي، وثمامة بن عمرو، وزينب بنت أم سلمة، وعمران بن حصين، وفي كتاب أحمد: وميمونة، وعبيد الله بن جابر العبدي، وأبو قتادة. وعند ابن أبي عاصم: وعبد الله بن عمرو بن العاص.\nوفي كتاب أحمد عن أبي (موسى) (^٢). قلت: يا رسول الله إن شرابًا يصنع بأرضنا يقال له المزر من الشعير وشرابًا من العسل يقال له البتع فقال: \"كل مسكر حرام\" (^٣).\nقال ابن محيريز: وسمعت أبا موسى يخطب على منبر البصرة يقول: ألا أن خمر أهل المدينة البسر والتمر، وخمر أهل فارس العنب، وخمر أهل اليمن البتع، وخمر الحبشة السكركة وهي الأرز، وقد سلف.\nفصل:\nالبتع بكسر بائه، وتاؤه تسكن وتفتح: قمع وقمع: وهو نبيذ العسل كما فسر في الأصل.\nوذكر أبو حنيفة الدينوري أن البتع خمر متخذة من العسل، والبتع أيضًا الخمر يمانية.\n_________\n(^١) \"الاعتبار في الناسخ والمنسوخ\" ص ١٧٦.\n(^٢) في الأصول: (عيسى)، ولعله تحريف والمثبت من \"الأشربة\" ص ٢٩.\n(^٣) سبق تخريجه.","vol":"27","page":106},{"text":"قال ابن سيده: بتعها: خمرها، والبتاع: الخمار (^١)، وعند القزاز هو أيضًا مكسور الباء ساكن التاء يتخذ من عسل الخل صلب يكره شربه لدخوله في جملة ما يكره من الأشربة لفعله وصلابته، وفي \"الواعي\": صلابته كصلابة الخمر.\nفصل:\nوذكر ابن حزم أن الانتباذ في هذِه الحنتم والنقير والمزفت والمقير والدباء والجرار البيض والحمر والسود والأسقية وكل ظرف حلال، وكذلك الشرب منها؛ لأنه - ﵇ - روى عنه بريدة قال: \"كنت نهيتكم عن الأشربة إلا في (الظروف) (^٢) فانتبذوا في كل وعاء غير أن تشربوا مسكرًا\" وعند مسلم: فإن الأوعية لا تحل شيئًا ولا تحرمه (^٣).\nوعن جابر: نهى رسول الله عن الظروف، فقال فتية من الأنصار: أنه لا بد لنا منها قال: \"فلا إذًا\" (^٤)، فصح إباحة ما نهى عنه من الظروف وأن النهي نسخ (^٥).\nوقال: ولم يأت النهي إلا من هاتين الطريقين فقط، قلت: أخرجه ابن أبي عاصم من حديث علي وعبد الله بن عمر وأبي بردة وأبي سعيد وعمران بن حيان الأنصاري عن أبيه، قال: وروي عن جابر وأبي سعيد وأنس وعن عثمان بن عطاء عن أبيه، ثم روي عن الزهري أنه كان يدعو على من زعم أن النبي - ﷺ - أحل نبيذ الجر بعد أن حرمه.\n_________\n(^١) \"المحكم\" ٢/ ٤٤، ٤٥.\n(^٢) في (غ): ظروف الآدمي.\n(^٣) \"مسلم\" كتاب: الأشربة، باب: النهي عن الانتباذ في المزفت.\n(^٤) سيأتي برقم (٥٥٩٢).\n(^٥) \"المحلى\" ٧/ ٥١٥.","vol":"27","page":107},{"text":"وفي كتاب ابن أبي شيبة، عن رافع بن خديج: أنه كره نبيذ الجر، وكذا ذكره عن علي وأبي موسى وأبي هريرة وسعيد بن جبير وجابر بن زيد والحسن وابن عباس وعائشة وعمر بن عبد العزيز (^١).\nوقال الأثرم: هذِه المسألة قل ما يوجد في السنن مثلها، وذلك أنه جاء عن رسول الله - ﷺ - النهي عن الظروف التي ينبذ فيها والرخصة في الأسقية التي تلاث على أفواهها، ثم جاءت الرخصة فيها إذا لم يكن الشراب فيها مسكرًا، ثم جاء النهي عنها أيضًا بعد الرخصة فرجع الأمر فيها إلى النهي (^٢).\nوقال ابن عبد البر في حديث أبي سعيد يرفعه: \"نهى عن الجر الأخضر\" وهو عندي كلام جرى على جواب السائل، كأنه قال له: الجر الأخضر؟ فقال: \"لا تنتبذوا فيه\" فقال الراوي: نهى؛ الدليل على ذلك أن عائشة وابن الزبير وعليًا وأبا بردة وأبا هريرة وابن عمر وابن عباس رووا النهي عن النبيذ في الجر مطلقًا لم يذكروا الأخضر ولا غيره (^٣).\nولابن أبي عاصم من حديث عبد الله: \"إني نهيتكم عن هذِه الأوعية فإنها لا تحل شيئًا ولا تحرمه فأشربوا فيها\"، ولأحمد: \"نهيتكم عن هذِه الظروف فانتبذوا فيها\" (^٤).\nولابن أبي شيبة بإسناد جيد عن أنس: نهى رسول الله - ﷺ - عن النبيذ في هذِه الظروف ثم قال:\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٧٢ - ٧٣.\n(^٢) \"الناسخ والمنسوخ\" للأثرم ص ٢٢٤.\n(^٣) \"الاستذكار\" ٢٤/ ٢٨٤، ٢٨٥.\n(^٤) رواه أحمد في \"المسند\" ١/ ٤٥٢، وفي \"الأشربة\" ص ٣١ (١٢).","vol":"27","page":108},{"text":"\"نهيتكم عن النبيذ فيها فاشربوا فيما شئتم\" (^١).\nومن حديث يحيى بن غسان التميمي عن ابن الرسيم وكان فقيهًا من أهل هجر، أنه حدث عن أبيه أنه - ﵇ - نهاهم عن النبيذ في هذِه الظروف، فرجعوا إليه فقالوا: يا رسول الله، إنك نهيتنا عن هذِه الأوعية فتركناها فشق ذلك علينا، فقال - ﵇ -: \"اشربوا فيما شئتم\" (^٢).\nومن حديث بشر بن صفوان، عن عمران بن أبي وقاص المكي وهو أبو عبد الرحمن، عن ابن أبي مليكة، عن عائشة رفعته: \"كنت نهيتكم أن تنتبذوا في هذِه الأوعية الدباء والنقير\" (^٣). الحديث.\nومن حديث الربيع بن أنس، عن أبي العالية أو غيره، عن عبد الله بن مغفل قال: شهدت رسول الله - ﷺ - حين نهى عن نبيذ الجر وأنا شهدته حين رخص فيه (^٤).\nولابن أبي شيبة، عن صحار العبدي، قلت: يا رسول الله أتأذن لي في جرة أنتبذ لها؟ فأذن له (^٥).\nوعن عاصم قال: سأل عبد الملك عكرمة عن نبيذ جرة رصاص، فقال: حرام، فوهبها عبد الملك لرجل فانحدر بها إلى البصرة، قال: وكان عكرمة يسأل عن الزجاج فيقول: (الدباء) (^٦) أهون وأضعف\n_________\n(^١) \"المصنف\" ٥/ ٨٤ (٢٣٩٣١).\n(^٢) \"المضنف\" ٥/ ٨٥ (٢٣٩٣٦).\n(^٣) لم أقف عليه من هذِه الطريق.\n(^٤) \"المصنف\" ٥/ ٦٧ (٢٣٧٥٤)، ورواه أحمد ٤/ ٨٧، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٩.\n(^٥) \"المصنف\" ٥/ ٨٣ (٢٣٩٢٣).\n(^٦) في الأصول: الدنيان والمثبت من كتاب \"الأشربة\" للإمام أحمد ص ٥٣.","vol":"27","page":109},{"text":"فكرهه أو نهى عنه، وقال سفيان بن حسين سألت الحسن وابن سيرين عن النبيذ في الرصاص فكرهاه ونهياني عنه (^١)، ورخص فيه ابن عباس وإبراهيم وخيثمة والمسيب بن رافع وأبو قلابة وعبد الله بن عمر والحكم (^٢).\nوقال حميد: كان بكر بن عبد الله ينبذ له في القوارير، ورخص فيه الحسن وابن عمر وابن سيرين وأنس بن مالك وسعيد بن جبير وإبراهيم النخعي، وكره ذلك أبو برزة الأسلمي (^٣).\nوروينا عن الحازمي أنه قال: إنما كان نهى عن هذِه الأوعية؛ لأن لها ضراوة يشتد فيها النبيذ ولا يشعر بذلك صاحبها فيكون على غرر من شربها، وقد اختلف الناس في هذا الباب، فذهب بعضهم إلى أن الحظر باق، وكرهوا أن ينبذ في هذِه الأوعية، وإليه ذهب مالك وأحمد وإسحاق (^٤).\nقال الخطابي: وقد يروى ذلك عن عمر وابن عباس (^٥)، وذكره أحمد أيضًا عن عمر بن عبد العزيز، وأنه كتب بذلك إلى عدي بن أرطاة بالبصرة (^٦).\nقلت: أخرجه ابن أبي شيبة، عن عمر بإسناد جيد عن البراء قال: أمرني عمر أن أنادي يوم القادسية: لا ينبذ في دباء ولا حنتم ولا مزفت (^٧).\n_________\n(^١) \"الأشربة\" ص ٥٢ - ٥٣ (٩١ - ٩٣).\n(^٢) \"المصنف\" ٥/ ٨٧.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٨٧.\n(^٤) \"الاعتبار في الناسخ والمنسوخ\" ص ١٧٦ - ١٧٧.\n(^٥) \"معالم السنن\" ٤/ ٢٤٨.\n(^٦) \"الأشربة\" ص ٥٤ - ٥٥.\n(^٧) \"المصنف\" ٥/ ٧١ (٢٣٧٨٩).","vol":"27","page":110},{"text":"وروي أيضًا من حديث عبد الملك بن نافع أن ابن عمر سئل في الطلاء فقال: لا بأس به، قلت: إنه في مزفت: قال: لا تشربه في مزفت (^١)، وقاله أيضًا أنس بن مالك بإسناد جيد، وفيه -أعني \"المصنف\"- أيضًا أن معاذًا وزيد بن أرقم وأبا مسعود البدري وابن مسعود وأبا برزة وعلي بن أبي طالب ومعقل بن يسار وقيس بن عباد وأنس بن مالك وأسامة بن زيد وأبا وائل وعبد الرحمن بن أبي ليلى وابن عباس وابن الحنفية وعمران بن حصين ومسروقًا وسعد بن عبيدة والشعبي وهلال بن يساف والأسود وأبا رافع والضحاك وأبا عبيدة بن عبد الله وسعدًا كانوا يشربون بنبيذ الجر (^٢).\nولأحمد بن منيع البغوي، عن أبي معاوية: ثنا محمد بن إسماعيل، ثنا عاصم بن عمر العنبري: سألت أنس بن مالك: أحرم النبي - ﷺ - نبيذ الجر؟ قال: كيف يحرمه والله ما رآه قط (^٣).\nقال الحازمي: وذهب أكثر أهل العلم إلى أن الحظر كان في مبدأ الأمر ثم رفع وصار منسوخًا، ودلت الأحاديث الثابتة أن النهي كان مطلقًا عن الظروف كلها، ودل بعضها أيضًا على السبب الذي لأجله رخص فيها وهو أنهم شكوا إليه الحاجة إليها فرخص لهم في ظروف الأدم لا غير، ثم أنهم شكوا إليه أن ليس كل أحد يجد سقاء، فرخص لهم في الظروف كلها، ليكون جمعًا بين الأحاديث كلها سيما بين قول بريدة: \"نهيتكم عن الظروف وإنها لا تحرم شيئًا ولا تحله\" وفي لفظ: \"نهيناكم عن الشرب في الأوعية فاشربوا في أي سقاء\n_________\n(^١) \"المصنف\" ٥/ ٧١ (٢٣٧٩٠).\n(^٢) \"المصنف\" ٥/ ٨١، ٨٢.\n(^٣) في \"مسنده\" كما في \"إتحاف الخيرة\" ٤/ ٣٦٨ (٣٧٦٠).","vol":"27","page":111},{"text":"شئتم\" (^١)، وبين حديث ابن عمر: نهى عن الحنتم والدباء والمزفت وقال: \"انتبذوا في الأسقية\" (^٢) (^٣).\nفصل:\nفي حد السكر: قال ابن حزم: سئل أحمد بن صالح عن السكران؟\nفقال: أنا آخذ بما رواه ابن جريج عن عمرو بن دينار، عن يعلي بن منبه، عن أبيه قال: سألت عمر بن الخطاب عن حد السكران؟ فقال: هو الذي إذا استُقْرِئَ سورةً لم يقرَأْها، وإذا خلط ثوبه في ثياب لم يخرجه. قال ابن حزم: وهو نحو قولنا: لا يدري ما يقول (^٤).\nوقال أبو حنيفة: لا يكون سكرانًا حتى لا يميز الأرض من السماء (^٥). وأباح كل سكر دون هذا وهذا عجيب.\nوقال ابن المنذر: قال مالك: هو أن يتغير في طباعه التي هو عليها، وهو قول أبي ثور، وقال الثوري: لا يجلد إلا في اختلاط العقل، فإن استقرئ فقرأ أو سئل فتكلم بما يعرف لم يحدوا ولا حد.\nوقال أبو حنيفة: هو أن لا يعرف الرجل من المرأة، وقال مرة: لا يعرف قليلًا ولا كثيرًا.\nوقال أبو يوسف: لا يكون هذا ولا يحد سكرانًا إلا وهو يعرف شيئًا، فإذا كان الغالب عليه اختلاط العقل واستقرئ سورة فلم يفهمها وجب عليه الحد (^٦).\n_________\n(^١) سبق تخريجه.\n(^٢) رواه مسلم (١٩٩٧/ ٥٥)، كتاب: الأشربة، باب: النهي عن الانتباذ في المزفت.\n(^٣) \"الاعتبار في الناسخ والمنسوخ\" ١٧٧ - ١٧٨.\n(^٤) \"المحلى\" ٧/ ٥٠٨.\n(^٥) \"بدائع الصنائع\" ٥/ ١١٨.\n(^٦) المصدر السابق. وانظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ٦١.","vol":"27","page":112},{"text":"وقال الشافعي: أقل السكر أن يغلب على عقله في بعض ما لم يكن عليه قبل (الشراب) (^١).\nقال ابن المنذر: وهذا أولى بالصواب لقوله تعالى: ﴿لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ﴾ [النساء: ٤٣]، وقد كان الذين خوطبوا بهذِه الآية قبل نزول تحريم الخمر يقربون الصلاة قاصدين لها في حال سكرهم عالمين بالصلاة التي لها يقصدون، وسموا ﴿سُكَارَى﴾ لأن في الحديث أن أحدهم أمهم فخلط في القراءة فأنزل الله الآية (^٢). فقصدهم إلى الصلاة دلالة أن اسم السكران قد يستحق من عرف شيئًا، وذهب عليه غيره ولو كان السكران لا يكون إلا من لا يعرف شيئًا ما اهتدى سكران بمنزله أبدًا؛ لأنه معروف أن السكران يأتي منزله، ويقال: جاءنا وهو سكران.\nفصل:\nهذا الباب حجة لقول مالك وأهل الحجاز أن المسكر كله من أي نوع كان من غير العنب فهو الخمر المحرم في الكتاب والسنة، ألا ترى أنه - ﵇ - سئل عن البتع فقال: \"كل شراب أسكر حرام\" فعلمنا أن المسألة إنما وقعت على ذلك الجنس من الشراب ودخل فيه كل ما كان (في معناه) (^٣) مما يسمى شرابًا مسكرًا من أي نوع كان.\nفإن قال الكوفي: إن قوله: \"كل شراب أسكر\" يعني به: الجر الذي يحدث بعقبه السكر فهو حرام.\n_________\n(^١) من (غ). وانظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ٦١.\n(^٢) \"الإشراف\" ٣/ ٦١.\n(^٣) من (غ).","vol":"27","page":113},{"text":"فجوابه: أن الشراب اسم جنس فيقتضي أن يرجع التحريم إلى الجنس وهذا كما نقول: هذا الطعام مشبع والماء مرو ويريد به الجنس وكل جزء منه يفعل ذلك الفعل، فاللقمة تشبع العصفور، وما هو أكبر منها يشبع ما هو أكبر من العصفور، وعلى هذا حتى تشبع الكبير، وكذا جنس الماء يروي الحيوان على هذا الحد، فكذلك النبيذ.\nقال الطبري: يقال لهم: أخبرونا عن الشربة التي كان يعقبها السكر أهي التي أسكرت شاربها دون ما تقدمها أو من الاجتماع معها وأخذت كل شربة بحظها من الإسكار؟ فإن قالوا بالأول قيل لهم: وهل هذِه التي حدث له ذلك عن شربها إلا لبعض ما تقدم من الشربات قبلها في أنها لو انفردت دون ما تقدم قبلها كانت غير مسكرة وحدها، وإنها إنما أسكرت باجتماعها واجتماع عملها، فحدث عن جميعها السكر، يوضحه لو أن رطلًا من ماء العنب ألقيت فيه قطرة من خل فلم يتغير طعمه إلى الحموضة ثم تابعنا ذلك بقطرات كثيرة كل ذلك لا يتغير لها طعم الماء، ثم ألقينا آخر ذلك قطرة منه فتغير طعمه وحمض أترونه حمض من الآخرة أم حمض منها وغيرها؟\nفإن قالوا: من الأخير، فقد قالوا ما يعلم العقلاء خلافه، فكابروا العقول؛ لأن أمثالها قد ألقيت فيه ولم يحدث ذلك فيه، فكان معلومًا بذلك أن الحموضة حدثت عن جميع ما ألقى من الخل، وأنه لولا قوة عمل ما تقدم من قطرات الخل المتقدمة مع عمل الآخرة فيه لم يحدث ذلك فيه، وإن قالوا حمض بالكل ولكنه ظهرت بالآخرة، قيل لهم: فهلا قلتم ذلك في الشراب الذي أسكر كثيره إنما أسكر باجتماع قوة الكل، ولكن السكر إنما ظهر فيه عند الأخيرة مع سائرها، كما","vol":"27","page":114},{"text":"قلتم في الماء الذي ظهرت فيه حموضة الخل، فتعلموا بذلك أن كل شراب أسكر كثيره يستحق بذلك قليله اسم سكر، وكذلك الزعفران والكافور المغير في أن قليل ذلك مستحق من الاسم والصفة فيما عمل فيه من التغيير مثل الذي هو مستحق كثيره.\nقال المهلب: وإنما دخل الوهم على الكوفيين من حديث رووه عن ابن عباس: \"حرمت الخمر بعينها والمسكر من غيرها\"، وكذلك رواه شعبة وسفيان عن مسعر، عن أبي عون الثقفي عن عبد الله بن شداد، وعن ابن عباس و(السكر) (^١) من غيرها (^٢)، هكذا رواية أبو نعيم عن مسعر، وإنما الحديث كما رواه ابن شبرمة، عن ابن شداد: السكر بغير ميم أيضًا على الوهم، وهذا قد أسلفناه واضحًا.\nقال الأصيلي: وشعبة وسفيان أضبط ممن أسقط الميم على أن الحديث لم يسمعه ابن شداد من ابن عباس، قاله أحمد وقد بينه هشيم فقال عن الثقة، عن ابن عباس، وقال مرة أخرى عمن حدثه، عن ابن عباس: فهذا كله يدل على الوهم (^٣).\n_________\n(^١) في الأصل: المسكر، والمثبت من (غ)، وهو ما يوافق السياق.\n(^٢) النسائي ٨/ ٣٢١.\n(^٣) قلت: كذا وقع هنا، وفيه نظر من وجوه:\nالأول: ما عزي إلى الإمام أحمد من نفي سماع ابن شداد من ابن عباس غير صحيح؛ إذ المنقول عنه في \"العلل\" ١/ ٣٧٧: ابن شبرمة لم يسمع من ابن شداد. الثاني: قوله: بينه هشيم؛ فقال عن الثقة، عن ابن عباس، لا يصح أيضًا؛ إذ أن هشيما قال: عن ابن شبرمة، قال: حدثني الثقة، عن ابن شداد، كما عند النسائي ٨/ ٣٢٤، قال أيضًا: عن ابن شبرمة، عمن حدثه، كما رواه الإمام أحمد في \"العلل\" ١/ ٣٧٦ (٧٢٣).\nوتقدم في أول كتاب الأشربة، تعقيبنا على ذلك.","vol":"27","page":115},{"text":"وقال النسائي: لم يسمعه ابن شبرمة من ابن شداد (^١)، قلت: وقد سلف حديث نافع، عن ابن عمر، عن رسول الله - ﷺ - أنه قال: \"كل مسكر خمر وكل مسكر حرام \" وأن مالكًا وغيره أوقفه (^٢).\nوعن نافع، عن ابن عمر وقيل: هو أقعد وأولى ممن أسنده عن نافع، وقد روى: \"كل مسكر حرام\" عن رسول الله - ﷺ - جماعة منهم: أبو موسى الأشعري، وأبو هريرة، وابن عباس، والنعمان بن بشير، وبريد الأسلمي، ووائل بن حجر، وعبد الله بن مغفل، وعبد الله بن عمرو، وأبو سعيد الخدري، ومعاوية، وأم سلمة، وعائشة، وابن مسعود، ذكرها الطبري في \"تهذيبه\".\nوإن قال الكوفي: الدليل على صحة قولنا في التفريق بين عصير العنب وبين سائر الأشربة أن الآية كفرت مستحل عصير العنب دون نقيع التمر، فاعتلالهم بالتكفير ليس بشيء؛ لأنه إنما يقع فيما ثبت بالإجماع لا فيما ثبت من جهة الآحاد، ألا ترى أنه لا يكفر القائل بأن الصلاة تجوز بغير أم القرآن، ولا يكفر من أجاز النكاح بغير ولي، ولا من قال: الوضوء جائز بغير نية وأمثاله، وكذا من قال: لا يقطع سارق ربع دينار مع ثبوته عن رسول الله في أخبار الآحاد، ولا يسع أحد من العلماء أن يحرم ما قام له الدليل على تحريمه من الكتاب والسنة، وإن كان غيره يخالفه فيه لدليل استدل به ووجه من العلم أداه إليه وليس في شيء من هنا خروج من الدين ولا يكفر بما فيه الخطأ والصواب.\n_________\n(^١) \"سنن النسائي\" ٨/ ٣٢١.\n(^٢) السابق ٨/ ٣٢٤.","vol":"27","page":116},{"text":"فصل:\nإن قلت ما وجه إدخال حديث أنس في الباب، وليس فيه إلا النهي عن الانتباذ؟ أجاب عنه المهلب قال: هو موافق للتبويب، وذلك أن الخمر من العسل لا يكون إلا منبذًا في الأواني بالماء الأيام حتى يصير خمرًا، فأنه - ﵇ - إنما نهى عن الانتباذ في الظروف المذكورة؛ لسرعة كون ما ينبذ فيها خمرًا من كل ما ينبذ فيها.\nفصل:\nأوضح ابن التين أيضًا الرد على المخالف، فقال: فيه رد على من قال: إن الإشارة بالمسكر في قوله: \"ما أسكر كثيره فقليله حرام\" إنما وقعت الشربة الأخيرة أو إلى الجر الذي يظهر السكر على شاربه عند شربه، وذلك أنه معلوم من طريق العادة أن الإسكار لا يختص بجزء من الشراب دون جزء، وإنما يؤخذ آخر السكر في آخر المشروب على سبيل التعاون كالشبع بالمأكول وكل أمر يؤدي إلى نقص المتعارف فهو منقوص وليس في المتعارف أن يكون فعل الجر من الشيء أكثر من فعله كله، هذا محال وليس يخلو الشراب الذي يسكر كثيره إذا كان في الإناء أن يكون حلالًا أو حرامًا، فإن كان حرامًا لم يجز أن يشرب منه قليل، فإن كان حلالًا لم يجز أن يحرم منه شيء.\nفإن قلت: الشراب حلال في نفسه ونهى الله أن يشرب منه ما يزيل العقل، قيل: ينبغي أن تكون الشربة التي تزيله ويسكر معلومة يعرفها كل شارب، إذ غير جائز أن يحرم الله تعالى على خلقه شيئًا ويتعبد به ولا يحصل لهم السبيل إلى معرفة ما حرم الله.","vol":"27","page":117},{"text":"ومعلوم أن طباع الناس مختلفة في مقدار ما يسكرهم منه، والتعبد لا يقع إلا بمعلوم. فإن قيل: لما اختلف الناس في الأشربة وأجمعوا على تحريم خمر العنب، حرمنا ما أجمعوا على تحريمه وأبحنا ما سواه.\nقيل: أمر الله المتنازعين أن يردوا ما تنازعوا فيه إلى الله ورسوله، وكل مختلف فيه من الأشربة مردود إلى تحريم الله ورسوله الخمر، وقد ثبت عنه - ﵇ -: \"كل شراب أسكر فهو حرام\" وأشار إلى الجنس بالاسم العام والنعت الخاص الذي هو علة الحكم، فكان ذلك حجة على المختلفين، ولو لزم ما قاله هذا القائل للزم منه في الربا والصرف ونكاح المتعة؛ لأن الأمة قد اختلفت فيه، فلو كان كما سلف، كان الربا محرمًا قبل تحريمه فلما حرم نظرنا إلى ما أجمعوا عليه فحرمناه وأبحنا ما اختلفوا فيه، ولا بأس بالدرهم بالدرهمين يدًا بيد، وإنما يحرم منه ما كان غائبًا بناجز، وكذلك المتعة فلما لم يلزم هذا وكان الحكم لما ورد به التحريم الفضة بالفضة إلا مثلًا بمثل يدًا بيد، ولما ثبت من تحريم المتعة ولم يلتفت إلى الاختلاف ولم يعتد به وليس الاختلاف حجة وبيان السنة حجة على المختلفين من الأولين والآخرين.\nوقال الزجاج: قياس كل ما عمل من الخمر المجمع عليها أن يقال له: خمر وأن يكون بمنزلتها في التحريم؛ لأن إجماعهم أن يقال للقمار: كله حرام وإنما ذكر الميسر من بينه فجعله كله قياسًا على الميسر، وهو إنما كان قمارًا خاصة، فلذلك كل ما كان كالخمر فهو بمنزلتها.","vol":"27","page":118},{"text":"<span data-type='title' id=toc-3411>٥ - باب مَا جَاءَ فِي أَنَّ الْخَمْرَ مَا خَامَرَ الْعَقْلَ مِنَ الشَّرَابِ</span>\n٥٥٨٨ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي حَيَّانَ التَّيْمِيِّ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: خَطَبَ عُمَرُ عَلَى مِنْبَرِ رَسُولِ اللهِ - ﷺ - فَقَالَ: إِنَّهُ قَدْ نَزَلَ تَحْرِيمُ الْخَمْرِ، وَهْيَ مِنْ خَمْسَةِ أَشْيَاءَ: الْعِنَبِ، وَالتَّمْرِ، وَالْحِنْطَةِ، وَالشَّعِيرِ، وَالْعَسَلِ، وَالْخَمْرُ مَا خَامَرَ الْعَقْلَ، وَثَلَاثٌ وَدِدْتُ أَنَّ رَسُولَ اللهِ - ﷺ - لَمْ يُفَارِقْنَا حَتَّى يَعْهَدَ إِلَيْنَا عَهْدًا: الْجَدُّ، وَالْكَلَالَةُ، وَأَبْوَابٌ مِنْ أَبْوَابِ الرِّبَا. قَالَ: قُلْتُ: يَا أَبَا عَمْرٍو، فَشَيْءٌ يُصْنَعُ بِالسِّنْدِ مِنَ الرُّزِّ؟ قَالَ: ذَاكَ لَمْ يَكُنْ عَلَى عَهْدِ النَّبِيِّ - ﷺ -. أَوْ قَالَ: عَلَى عَهْدِ عُمَرَ. وَقَالَ حَجَّاجُ، عَنْ حَمَّادٍ، عَنْ أَبِي حَيَّانَ: مَكَانَ الْعِنَبِ: الزَّبِيبَ. [انظر: ٤٦١٩ - مسلم: ٣٠٣٢ - فتح ١٠/ ٤٥]\n\n٥٥٨٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عُمَرَ، عَنْ عُمَرَ قَالَ: الْخَمْرُ يُصْنَعُ مِنْ خَمْسَةٍ: مِنَ الزَّبِيبِ، وَالتَّمْرِ، وَالْحِنْطَةِ، وَالشَّعِيرِ، وَالْعَسَلِ. [انظر: ٤٦١٩ - مسلم: ٣٠٣٢ - فتح ١٠/ ٤٦]\nذكر فيه حديثين:\nأحدهما:\nحدثنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، ثَنَا يَحْيَى، عَنْ أَبِي حَيَّانَ التَّيْمِيِّ، عَنِ الشَّعْبِيِّ، عَنِ ابن عُمَرَ قَالَ: خَطَبَ عُمَرُ عَلَى مِنْبَرِ رَسُولِ اللهِ - ﷺ - فَقَالَ: إِنَّهُ قَدْ نَزَلَ تَحْرِيمُ الخَمْرِ، وَهْيَ مِنْ خَمْسَةِ أَشْيَاءَ: العِنَبِ، وَالتَّمْرِ، وَالْحِنْطَةِ، وَالشَّعِيرِ، وَالْعَسَلِ. وَالْخَمْرُ مَا خَامَرَ العَقْلَ، وَثَلَاثٌ وَدِدْتُ أَنَّ رَسُولَ اللهِ - ﷺ - لَمْ يُفَارِقْنَا حَتَّى يَعْهَدَ إِلَيْنَا عَهْدًا: الجَدُّ، وَالْكَلَالَةُ، وَأَبْوَابٌ مِنْ أَبْوَابِ الرِّبَا. قَالَ: قُلْتُ: يَا أَبَا عَمْرٍو، شيء يُصْنَعُ بِالسِّنْدِ مِنَ الرُّزِّ؟ قَالَ: ذَاكَ لَمْ يَكُنْ عَلَى عَهْدِ النَّبِيِّ - ﷺ -. أَوْ قَالَ: عَلَى عَهْدِ عُمَرَ. وَقَالَ حَجَّاجُ، عَنْ حَمَّادٍ، عَنْ أَبِي حَيَّانَ: مَكَانَ العِنَبِ: الزَّبِيبَ.","vol":"27","page":119},{"text":"وصدر هذا الحديث إلى قوله: ما خامر العقل، سلف في أواخر تفسير سورة المائدة (^١)، ويحيى هذا هو ابن سعيد القطان الحافظ. وأبو حيان التيمي هو يحيى بن سعيد بن حيان.\nالحديث الثاني:\nحديث الشعبي عَنِ ابن عُمَرَ، عَنْ عُمَرَ - ﵄ - قَالَ: الخَمْرُ يُصْنَعُ مِنْ خَمْسَةٍ: مِنَ الزَّبِيب إلى آخر ما تقدم تعداده، والمراد بقوله: (قلت: يا أبا عمرو). هو أَبو حيان التيمي، وأبو عمرو هو الشعبي، وفي \"الأشربة\" لأحمد من حديث أبي بردة عنه: ما خمرته فعتقته فهو خمر، وإنما كانت لنا الخمر خمر العنب (^٢).\nوله أيضًا بإسناد جيد عن ابن سيرين أن رجلًا قال لابن عمر: آخذ التمر فأجعله في التنور؟ فقال: لا أدري ما تقول يتخذ أهل أرض كذا وكذا خمرًا، ويتخذ أهل أرض كذا وكذا خمرًا يسمونها كذا وكذا، حتى عدَّ خمسة أشربة. قال محمد: لا أحفظ منها إلا العسل والشعير واللبن. قال أيوب: فكنت أهاب أن أُحدِّث باللبن حتى حدثني رجل أنه يصنع منه بأرمينية شراب لا يلبث صاحبه (^٣).\nومن حديث ابن عمر أيضًا: الخمر من خمسة. فعدَّها كما سلف (^٤)، وفي رواية: والمزر من الذرة، والجعة من الشعير (^٥).\n_________\n(^١) سلف برقم (٤٦١٩) باب: قوله: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ﴾.\n(^٢) \"الأشربة\" ص ٦٩ (١٥٧).\n(^٣) كتاب الأشربة ص ٧٣ (١٧٣).\n(^٤) المصدر السابق ص ٤٨ (١٧٣).\n(^٥) المصدر السابق ص ٦٥ - ٦٦ (١٤٣، ١٤٥).","vol":"27","page":120},{"text":"ومن حديث إبراهيم بن مهاجر، عن عامر عن النعمان بن بشير مرفوعًا: \"من الزبيب خمر، ومن الحنطة خمر، ومن الشعير خمر، ومن العسل خمر\" (^١).\nومن حديث أنس: \"الخمر من العنب والتمر والعسل والحنطة والذرة والشعير فما خمرت من ذلك فهو خمر\" (^٢).\nومن حديث أبي الجويرية الحرمي قال: سُئل ابن عباس عن الباذق فقال: سبق محمد - ﷺ - الباذق (^٣). يعني: المطبوخ (^٤).\nفصل:\nوممن رخص في الطلاء الذي ذهب ثلثاه: أبو عبيدة بن الجراح ومعاذ وعمر، وأمر بذلك عمارًا ومن قبله من المسلمين، وأبو أمامة، وجرير بن عبد الله، وأبو الدرداء، وخالد بن الوليد، وعلي، وأنس، وإبراهيم النخعي، والحسن، وسعيد بن المسيب، ومسروق، وشريح، وأبو عبيدة بن عبد الله، وعبد الرحمن بن بشر الأنصاري، وعمر بن عبد العزيز، وطاوس، وعكرمة.\nذكره ابن أبي شيبة، وذكر أن البراء بن عازب كان يشربه على النصف، وكذا أبو جحيفة (وجرير بن عبد الله، وأنس، وابن أبزى،\n_________\n(^١) المصدر السابق ص ٤٧ - ٤٨ (٧٢).\n(^٢) المصدر السابق ص ٧٨ (١٩١).\n(^٣) المصدر السابق ص ٨٨ (٢٢٩).\n(^٤) الباذِق -بالكسر أو الفتح-: قال أبو عبيد في \"غريب الحديث\" ٢/ ١٧٨: كلمة فارسية عُرِّبت فلم نعرفها. اهـ. وقال أبو الفتح المطرزي في \"المغرب في ترتيب المعرب\" ١/ ٦٤: الباذَق من عصير العنب ما طبخ أدنى طبخة فصار شديدًا، وقول من قال: معناه: أنها كلمة فارسية عُرِّبت لم يعرفها النبي - ﵇ - أو أنه شيء فلم يكن في أيامه، وإنما أحدِث بعده ضعيف. اهـ.","vol":"27","page":121},{"text":"ومحمد ابن الحنفية، وشريح، وأبو عبيدة بن عبد الله، وإبراهيم) (^١) وقيس ابن أبي حازم وسعيد بن جبير ويحيى والشعبي وعبيدة (^٢)، وأجازه أبو حنيفة وصاحباه محتجين أنه لا يشرب أحد من الصحابة والتابعين ما يسكر؛ لأنهم مجمعون أن قليل الخمر وكثيرها حرام. قال ابن عبد البر: وممن كره النصف ابن المسيب والحسن وعكرمة (^٣).\nفصل:\nقال المهلب: قوله: (نزل تحريم الخمر وهي من خمسة) ففسر ما نزل، وهذا يجري مجرى المسندات، وإذا لم يجد مخالفًا له في الصحابة وجب أن يكون هذا التفسير لكتاب الله ولما حرم فيه مجتمعًا عليه في الصحابة، ويرتفع الإشكال عمن يلتبس عليه أمره إن أراد الله هدايته، قال: ومن الدليل القاطع لهم إجماعنا وإياهم على تحريم قليل الخمر من العنب، ولا يخلو تحريمها أن يكون لمعنى أم لا؟ الثاني ممتنع؛ لامتناع العبث فتعين الأول، والمعنى فيهما واحد كما سلف؛ لأن كل نقطة من الخمر تأخذ بنصيب من الإسكار.\nإيضاحه: لو أن سفينة رمي فيها عشرة أقفزة فلم تغرق، فرمي فيها قفيز زائد فغرقت لم يكن غرقها بالقفيز ولا بثقله وحده بل الكل وهذا عقلي واضح، ولا شك أن القليل يدعو إلى الكثير كما أن البيع وقت النداء يُخشى منه فوت الجمعة، وكذا الهدي إذا عطب لا يأكل منه ولا يطعم أحدًا؛ خيفة أن يتطرق إلى نحره ويدعي عطبه، وكذا\n_________\n(^١) من (غ).\n(^٢) \"المصنف\" ٥/ ٨٩ - ٩١ باب: في الطلاء من قال: إذا ذهب ثلثاه فاشربه ٥/ ٩٣ - ٩٤ باب من رخص في شرب الطلاء على النصف.\n(^٣) انظر: \"الاستذكار\" ٢٤/ ٣٢٥.","vol":"27","page":122},{"text":"الخاطب في العدة منع من التصريح لما يدعو إليه من الدواعي، (وكذا كل ما) (^١) يقع عليه اسم خمر فحكمه واحد في التحريم مع أن القدر الذي يحدث عنه السكر غير معلوم، فلا يجوز أن يتعلق به التحريم كما سلف، وقد ألزم الشافعي الكوفيين إلزامًا صحيحًا قال: ما تقولون فيمن شرب القدر الذي لا يسكر؟ قالوا: مباح. قال لهم: إن خرج فهبت عليه الريح فسكر مما شربه؟ فقالوا: حرام. فقال لهم: هل رأيتم شيئًا يدخل الجوف وهو حلال ثم يصير محرمًا (^٢)؟\nفصل:\nوقوله: (والخمر ما خامر العقل).\nقال إسماعيل: هو أن يصير على القلب من ذلك شيء يغطيه ومن ذلك سُمي الخمار وغيره.\nفصل:\nوقوله: (وثلاث وددت) إلى آخره يريد: حتى يبينها لنا، وقد اختلف الصحابة والفقهاء في الجد اختلافًا كثيرًا: فروي عن عبيدة أنه قال: حفظت عن عمر في الجد سبعين قضية كلها يخالف بعضها بعضًا (^٣).\nوعن عمر أنه جمع الصحابة، ليجتمعوا في الجد على قولٍ فسقطت حية من السقف فتفرقوا، فقال عمر: أبى الله إلا أن تختلفوا في الجد (^٤).\n_________\n(^١) في (س): (فكل ذلك) والمثبت من (غ) وهو الموافق للسياق.\n(^٢) \"الأم\" ٦/ ٢٤٧.\n(^٣) رواه عبد الرزاق في \"مصنفه\" ١٠/ ٢٩٢ (١٩٠٤٣) بلفظ: حفظت من عمر بن الخطاب فيها مئة قضية مختلفة.\n(^٤) ذكره بنحوه السرخسي في \"مبسوطه\" ٢٩/ ١٨٠.","vol":"27","page":123},{"text":"وقال علي: من أراد أن (يقتحم) (^١) جراثيم جهنم فليقض في الجد (^٢)، يريد أصولها والجرثومة: الأصل.\nوقال أبو بكر وابن الزبير وابن عباس وعائشة وأبو موسى: هو يحجب الإخوة، وبه قال أبو حنيفة (^٣).\nوقال زيد: هو كأحد الإخوة ما لم تنقصه المقاسمة فإذا نقصته أعطي الثلث وقسموا الأخوة ما بقي (^٤). وبه قال مالك وأبو يوسف والشافعي (^٥).\nوروي عن علي: هو أخ منهم ما لم تنقص المقاسمة من السدس (^٦). وروى عنه: أنه أخ (منكم) (^٧) وإن فاته السبع.\nوأما الكلالة فهو من لا ولد له ولا والد، قاله أبو بكر وعمر وعلي وزيد وابن مسعود والمدنيون والبصريون والكوفيون (^٨)، وروي عن ابن عباس: هو من لا ولد له (^٩).\n_________\n(^١) كذا بالأصل، والذي في كتب المصنفات والسنن .. (يتقحم).\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ٧/ ٣٦٣ وعبد الرزاق ١٠/ ٢٦٣ (١٩٠٤٨).\n(^٣) \"المبسوط\" ٢٩/ ١٧٩ - ١٨٠.\n(^٤) رواه عبد الرزاق ١٠/ ٢٦٦ (١٩٠٥٩)، وابن أبي شيبة ٧/ ٣٥٢، ٣٦٢.\n(^٥) \"المبسوط\" ٢٩/ ١٨٠، \"المنتقى\" ٦/ ٢٣٣، \"الأم\" ٤/ ٨٥، \"المبسوط\" ٢٩/ ١٨٠.\n(^٦) رواه عبد الرزاق ١٠/ ٢٦٦ (١٩٠٥٨).\n(^٧) من (غ).\n(^٨) \"مصنف عبد الرزاق\" ١٠/ ٣٠٣ - ٣٠٤، \"مصنف ابن أبي شيبة\" ٧/ ٤٠٢ - ٤٠٣، \"المغني\" ٦/ ١٦٤.\n(^٩) \"مصنف عبد الرزاق\" ١٠/ ٣٠٣ (١٩١٨٧).","vol":"27","page":124},{"text":"واختلف في الكلالة؛ فقال البصريون: هو اسم الميت، وهو قول ابن عباس (^١)، وقال المدنيون: هو اسم للورثة لا ولد فيهم ولا والد (^٢)، وقيل: هو اسم الفريضة التي لا يرث فيها ولد ولا والد. وقال أيوب القرطبي في أبوين وأختين لأم: إن الذين رووا عن ابن عباس في الكلالة أنه من لا ولد له يقولون: للأم الثلث؛ لأنه سهم من تسعة، والأختين للأم الثلث مما بقي، وللأب ما بقي وهو أربعة، وقد سلف أيضًا إيضاح ذلك في آخر تفسير سورة النساء.\nوأما أبواب الربا فكثيرة غير محصورة.\nوقوله: (فشيء يصنع بالسند من الرز) (وفي أخرى: (من الأرز) (^٣). قال الجوهري: الأرز حب، وفيه لست لغات: أرُزّ وأُرُزّ باتباع الضمة الضمة والزاي مشددة فيهما، وأُرْز بضمِّها مع تخفيف الزاي، وأُرُز مثل رُسْل ورسُل، ورز ورنز وهي لغة لعبد القيس (^٤)، وفيه لغة سابعة: أرز بفتح الهمزة مع تخفيف الراء مع تخفيف الزاي.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٧/ ٤٠٣.\n(^٢) \"المنتقى\" ٦/ ٢٤١.\n(^٣) من (غ).\n(^٤) \"الصحاح\" ٣/ ٨٦٣ مادة: (أرز).","vol":"27","page":125},{"text":"<span data-type='title' id=toc-3412>٦ - باب مَا جَاءَ فِيمَنْ يَسْتَحِلُّ (الْخَمْرَ) (^١) وَيُسَمِّيهِ بِغَيْرِ اسْمِهِ</span>\n٥٥٩٠ - وَقَالَ هِشَامُ بْنُ عَمَّارٍ: حَدَّثَنَا صَدَقَةُ بْنُ خَالِدٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، حَدَّثَنَا عَطِيَّةُ بْنُ قَيْسٍ الْكِلَابِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ غَنْمٍ الأَشْعَرِيُّ قَالَ: حَدَّثَنِي أَبُو عَامِرٍ -أَوْ أَبُو مَالِكٍ - الأَشْعَرِيُّ -وَاللهِ مَا كَذَبَنِي- سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «لَيَكُونَنَّ مِنْ أُمَّتِي أَقْوَامٌ يَسْتَحِلُّونَ الْحِرَ وَالْحَرِيرَ وَالْخَمْرَ وَالْمَعَازِفَ، وَلَيَنْزِلَنَّ أَقْوَامٌ إِلَى جَنْبِ عَلَمٍ يَرُوحُ عَلَيْهِمْ بِسَارِحَةٍ لَهُمْ، يَأْتِيهِمْ -يَعْنِي: الْفَقِيرَ- لِحَاجَةٍ فَيَقُولُوا: ارْجِعْ إِلَيْنَا غَدًا. فَيُبَيِّتُهُمُ اللهُ وَيَضَعُ الْعَلَمَ، وَيَمْسَخُ آخَرِينَ قِرَدَةً وَخَنَازِيرَ إِلَى يَوْمِ الْقِيَامَةِ». [فتح ١٠/ ٥١]\nوَقَالَ هِشَامُ بْنُ عَمَّارٍ: ثَنَا صَدَقَةُ بْنُ خَالِدٍ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، ثَنَا عَطِيَّةُ بْنُ قَيْسٍ الكِلَابِيُّ، حدثني عَبْدُ الرَّحْمَنِ بْنُ غَنْمٍ (الأَشْعَرِيُّ) (^٢) قَالَ: حَدَّثَنِي أَبُو عَامِرٍ -أَوْ أَبُو مَالِكٍ- الأَشْعَرِيُّ -والله مَا كَذَبَنِي- سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"لَيَكُونَنَّ مِنْ أُمَّتِي أَقْوَامٌ يَسْتَحِلُّونَ الحِرَ وَالْحَرِيرَ وَالْخَمْرَ وَالْمَعَازِفَ، وَلَيَنْزِلَنَّ أَقْوَامٌ إِلَى جَنْبِ عَلَمٍ تَرُوحُ عَلَيْهِمْ بِسَارِحَةٍ لَهُمْ، يَأْتِيهِمْ الفَقِيرَ لِحَاجَةٍ فَيَقُولُون: ارْجِعْ إِلَيْنَا غَدًا. فَيُبَيِّتُهُمُ اللهُ وَيَضَعُ العَلَمَ، وَيَمْسَخُ آخَرِينَ قِرَدَةً وَخَنَازِيرَ إِلَى يَوْمِ القِيَامَةِ\".\nالشرح:\nهذا الحديث وصله الإسماعيلي.\nفقال: حدثنا الحسن بن سفيان: ثنا هشام، فذكره، ثم قال: وحدثنا الحسن أيضًا قال: أنا عبد الرحمن بن إبراهيم، ثنا بشر ثنا عبد الرحمن\n_________\n(^١) من (ص).\n(^٢) من (ص).","vol":"27","page":126},{"text":"ابن يزيد بن جابر، وقال أبو عامر: ولم يشك ووصله أيضًا أبو نعيم الحافظ، فقال: أخبرنا أبو إسحاق بن حمزة، ثنا عبدان، ثنا هشام قال: وحدثنا الحسن بن محمد، ثنا محمد بن محمد بن سليمان، ثنا هشام بن عمار، فذكره.\nووصله أيضًا أبو داود فقال: حدثنا (عبد الواحد بن نجدة) (^١) عن بشر بن بكر، ثنا عبد الرحمن بن يزيد بن جابر، وهذا أيضًا على شرط الصحيح (^٢)، وكأن البخاري أخذه عن هشام مذاكرةً، ولما جوَّز ابن حزم سماع الغناء عند ذكر حديث: \"دعهن فإن لكل قوم عيدًا وهذا عيدنا\" وشبه ذلك قال: لم يأت حديث فيه النهي عن سماعه صحيحًا.\nثم قال: فإن قيل: إن البخاري روى في \"صحيحه\" يعني: هذا الحديث، قال: هذا منقطع فيما بين البخاري وصدقة بن خالد، والمنقطع لا تقوم به حجة، ولا يصح في هذا الباب شيء أبدًا، وكل ما فيه موضوع، ووالله لو أسند جميعه أو واحد منه فأكثر من طريق الثقات إلى رسول الله لما ترددت في الأخذ به (^٣). هذا كلامه، وقد علمت أنه اتصل على شرط الصحيح فلا وجه (له) (^٤) إذًا عن الأخذ به لا جرم. قال ابن الصلاح في \"علومه\": لا التفات إلى ما قاله،\n_________\n(^١) كذا بالأصل، والصواب عبد الوهاب بن نجدة الحوطي فهو الذي يروي عنه أبو داود، ويروي عن بشر بن بكر، ولم أقف على ترجمة لعبد الواحد بن نجدة هذا اللهم إلا ما ذكره الذهبي في \"تذكرة الحفاظ\" ١/ ٨٣ من طريق الحاكم ولعله خطأ في النسخ أو الطبع.\n(^٢) \"سنن أبي داود\" (٤٠٣٩).\n(^٣) \"المحلى\" ٧/ ٥٦٥.\n(^٤) من (غ).","vol":"27","page":127},{"text":"والحديث صحيح معروف الاتصال بشرط الصحيح (^١).\nووقع في كلام ابن حزم أن البخاري، وقال مرة: البخاري علقه عن هشام. ولا حجة فيه، قال: وأبو عامر لا يدري قال: وقال صدقة. وهو وَهمٌ، وإنما قال: وقال هشام ثنا صدقة وليته أعلَّه بصدقة، فإن يحيى قال فيه: ليس بشيء، رواه ابن الجنيد عنه (^٢).\nوروى المروذي (عن) (^٣) أحمد: ليس بمستقيم ولم يرضه لكن تابعه بشر بن بكر كما قدمناه. وأغرب المهلب فضعفه من وجه آخر غير جيد فقال: هذا الحديث لم يسنده البخاري من أجل شك المحدث في الصاحب، فقال: أبو عامر أو أبو مالك أو بمعنى آخر لا أعلمه، واعتل أن الاختلاف في الصحابي لا يضر، فإن قلت: فما وجه\n_________\n(^١) \"علوم الحديث \" ص ٦٧ - ٦٨. قلت: وقال أبو عمرو بن الصلاح في كتابه \"صيانة صحيح مسلم\" ص ٨٣ - بعد أن ذكر كلام ابن حزم-: وهذا خطأ من ابن حزم من وجوه:\nأحدها: أنه لا انقطاع في هذا أصلًا من جهة أن البخاري لقي هشامًا وسمع منه، وقد قررنا في كتابنا \"علوم الحديث\": أنه إذا تحقق اللقاء والسماع مع السلامة من التدليس حمل ما يرويه منه على السماع بأي لفظ كان كما يحمل قول الصحابي: قال رسول الله - ﷺ - على سماعه منه إذا لم يظهر خلافه.\nالثاني: أن هذا الحديث بعينه معروف الاتصال بصريح لفظه من غير جهة البخاري.\nالثالث: أنه إن كان ذلك انقطاعًا فمثل ذلك في الكتابين غير ملحقٍ بالانقطاع القادح لما عرف من عادتهما وشرطهما وذكرهما ذلك في كتاب موضوع لذكر الصحيح خاصةً فلن يستجيرا فيه الجزم المذكور من غير ثبت وثبوت بخلاف الانقطاع أو الإرسال الصادرين من غيرهما .. اهـ.\n(^٢) ولمزيد من التفصيل في هذِه المسألة ينظر \"فتح الباري\" لابن حجر ١٠/ ٥٢ وما بعدها فإن فيه تفصيلها.\n(^٣) من (غ).","vol":"27","page":128},{"text":"إدخاله في الترجمة وهو ترجم بشيئين استحلال الخمر، وتسميته بغير اسمه؟ فأما الأول فظاهر، وأما الثاني فقد جاء مبينًا من طريق آخر سأذكره، وإنما أدخله البخاري على أنه جائز وقوعه من الله في المسرفين على أنفسهم من أهل هذِه الملة، وأنه مروي بحيث أن يتوقع ما روي فيه من العقوبة.\nقال ابن أبي شيبة: حدثنا زيد بن الحباب، عن معاوية بن صالح، ثنا حاتم بن حريث، عن مالك بن أبي مريم، عن عبد الرحمن بن غنم قال: حدثني أبو مالك الأشعري أنه سمع رسول الله - ﷺ - يقول: \"يشرب ناس من أمتي الخمر، يسمونها بغير اسمها يضرب على رءوسهم بالمعازف والقينات يخسف الله بهم الأرض، ويجعل منهم القردة والخنازير\" (^١).\nورواه ابن أبي عاصم: حدثنا دحيم: ثنا محمد بن شعيب عن أبي حفص القاص، عن معاوية بن حاتم، عن ابن غنم، عن أبي مسلم الأشعري، عن النبي - ﷺ - قال: \"سيكون قوم يستحلون الخمر يسمونها بغير اسمها\".\nوقال ابن وهب في \"مسنده\": حدثني عمرو بن الحارث عن سعيد بن أبي هلال، عن محمد بن عبد الله أن أبا مسلم الخولاني حج فدخل على عائشة زوج النبي - ﷺ - فجعلت تسأله على الشأم وعن بردها، فقال: يا أم المؤمنين، إنهم يشربون شرابًا لهم يقال له: الطلاء. فقالت: صدق الله وبلغ حبيبي، سمعت رسول الله - ﷺ - يقول: \"إن ناسًا من أمتي يشربون الخمر يسمونها بغير اسمها\".\n_________\n(^١) \"المصنف\" ٥/ ٦٧ (٢٣٧٤٨) ووقع في المطبوع من المصنف أبو مالك الأشمعي وهو خطأ وصوابه الأشعري كما في مصادر الترجمة.","vol":"27","page":129},{"text":"وروى ابن أبي شيبة من حديث ابن محيريز، عن ثابت بن السمط، عن عبادة [مرفوعًا] (^١): \"ليستحلن آخر أمتي الخمر يسمونها بغير اسمها\" (^٢) فهذِه ثلاث طرق.\nوأخرجه النسائي من حديث ابن محيريز عن رجل من أصحاب النبي - ﷺ -، فذكره (^٣).\nولحديث عائشة طريق ثان أخرجه ابن أبي عاصم من حديث بقية عن عتبة بن أبي حكيم، ثنا سليمان بن موسى، عن القاسم عنها أنه - ﵇ - قال: \" (إن) (^٤) أول ما يكفأ الإيمان كما يكفأ الإناء -يعني الخمر- يسمونها بغير اسمها\" (^٥).\nوفي رواية له: سألتها عن الطلاء. الحديث.\nوثالث أخرجه أيضًا من حديث جعفر بن برقان، عن فرات بن سليمان، عن رجل من جلساء القاسم، عن عائشة أنه - ﷺ - قال: \"إن أول ما يكفأ الإسلام لشراب يقال له الطلاء\" (^٦).\nوله طريق رابع من حديث ابن عمر أخرجه أيضًا من حديث بقية عن\n_________\n(^١) من (غ).\n(^٢) \"المصنف\" ٥/ ٦٧.\n(^٣) \"سنن النسائي\" ٨/ ٣١٢ - ٣١٣.\nوقال الألباني في \"الصحيحة\" (٩٠): هذا إسناد جيد رجاله كلهم ثقات وابن محيريز اسمه عبد الله وهو ثقة من رجال الشيخين.\n(^٤) من (غ).\n(^٥) رواه ابن أبي عاصم في \"الأوائل\" ص ٢٨ (٦٤) وفيه: (الإسلام)، بدلًا من: (الإيمان).\nوحسنه الألباني في \"الصحيحة\" (٨٩).\n(^٦) \"مصنف ابن أبي شيبة\" ٥/ ٦٨ (٢٣٧٦٦)، وفَصَّل الألباني في طرقه فراجعه في \"الصحيحة\" (٨٩).","vol":"27","page":130},{"text":"عتبة: حدثني أبو بكر بن حفص بن عمر بن سعد عنه مرفوعًا: \"إن ناسًا من أمتي يستحلون الخمر يشربونها يسمونها -يدعونها- بغير اسمها\" (^١).\nوخامس من حديث أبي أمامة أخرجه ابن ماجه من حديث ثور بن يزيد عن خالد بن معدان، عنه مرفوعًا: \"لا تذهب الأيام حتى تشرب طائفة من أمتي الخمر ويسمونها بغير اسمها\" (^٢).\nوفي \"مسند ابن قانع\" من حديث يونس بن خبَّاب، عن محمد بن عبد الرحمن بن سابط، عن سعيد بن أبي راشد قال: سمعت النبي - ﷺ - يقول: \"يكون في أمتي خسف ومسخ\" (^٣). الحديث.\nوقال ابن المنير: قنع البخاري في الاستدلال على مراده في الترجمة بقوله: \"من أمتي\" فإن كونهم من الأمة يبعد معه أن يستحلوها بغير تأويل ولا تحريف، فإن ذلك مجاهرة بالخروج عن الأمة، إذ تحريم الخمر معلوم ضرورة، فهذا سر مطابقة الترجمة لهذِه الزيادة (^٤).\nوقال ابن التين عن الداودي: يحتمل أن يريد بـ \"أمتي\" من يسمى بهم ويستحل ما لا يحل فهو كافر إن أظهر ذلك ومنافق إن أسرَّه، أو يكون يرتكب المحارم تهاونًا واستخفافًا فهو يقارب الكفر والذي يصح في\n_________\n(^١) لم أقف على هذِه الطريق ورواه الخطيب في \"تاريخه\" ٦/ ٢٠٥ من طريق محمد بن عبد الوهاب عن أبي إسحاق الشيباني عن أبي بكر بن حفص به.\n(^٢) \"سنن ابن ماجه\" (٣٣٨٤) وقال البوصيري في \"زوائده\" ١/ ٤٤٠: هذا إسناد ضعيف لضعف عبد السلام بن عبد القدوس ثم ذكر شواهده.\nوقال الألباني في \"الصحيحة\" ١/ ١٨٤: ورجاله ثقات غير عبد السلام هذا وهو ضعيف، والحديث يصح بالشواهد والله أعلم.\n(^٣) أخرجه ابن قانع في \"معجم الصحابة\" ١/ ٢٦٤ (٣٠٥)، ١/ ٢٦٧ (٣١٠). من حديث عبد الرحمن بن سابط عن سعيد، به.\n(^٤) \"المتواري\" ص ٢١٣.","vol":"27","page":131},{"text":"النظر أن هذا لا يكون إلا ممن يعتقد الكفر ويتسمَّى بالإسلام؛ لأن الله لا يخسف من تعود عليه رحمته في المعاد.\nفصل:\nقوله: \"الحر\": هو مما اختلف الحفاظ في ضبطه، فأما أبو داود فأدخله في \"سننه\" في باب: ما جاء في الحر، من كتاب اللباس، وأما ابن ناصر الحافظ فزعم أن صوابه كما رواه الحفاظ بالحاء المهملة المكسورة والراء والتخفيف. وحكى المحب الطبري وغيره كما ستعلمه التشديد أيضًا، وقال الشيخ تقي الدين القشيري: في كتاب أبي داود والبيهقي ما يقتضي الأول، قال بعضهم: وهو تصحيفهم، والصواب الثاني مخففًا. وقال ابن بطال: الحر: الفرج، وليس لمن تأوله من صحيفة، فقال الخز من أجل مقارنته للحرير فاستحل التصحيف بالمقارنة مع أنه ليس في الخز تحريم وقد جاء في الحر التحريم (^١). وأما ابن الجوزي فقال: إنه الخز بالخاء والزاي معروف، وقد جاء في حديث يرويه أبو ثعلبة عن النبي - ﷺ -: \"يستحل الحر والحرير\" (^٢) يراد به استحلال الحرام من الفروج، فهذا بالحاء والراء المهملتين وهو مخفف فذكرنا هذا، لئلا يتوهم أنهما شيء واحد.\nوقال ابن التين: يريد -والله أعلم- ارتكاب الفرج بغير حله وهو الزنا، وإن كان أهل اللغة لم يذكروا هذِه اللفظة لهذا المعنى، وكذلك العامة تستعمله بكسر الحاء، وكذا روي. وقال الداودي: أحسب أن قوله \"الخز\" ليس بمحفوظ؛ لأن كثيرًا من الصحابة لبسوه،\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٥١.\n(^٢) أخرجه الطبراني ٢٢/ ٢٢٣ (٥٩١).","vol":"27","page":132},{"text":"قال: ويحتمل إن كان محفوظُا أن يريد جمع الحر والحرير، لعله يريد الحر جمع حرير مثل: حمير وحمر. قال: ورواه بعضهم بالحاء.\nوقال القاضي، وصاحب \"المطالع\" مخفف الراء: فرج المرأة.\nورواه بعضهم بشد الراء، والأول أصوب، وقيل: أصله بالياء بعد الراء فحذف. وقال ابن الأثير: ذكره أبو موسى في حرف الحاء والراء، وقال: الحر بتخفيف الراء: الفرج، وأصله حِرْحٌ بكسر الحاء وسكون الراء، وجمعه أحراح، ومنهم من شدد الراء، وليس بجيد، فعلى التخفيف يكون في حرح لا في حرر، والمشهور في رواية هذا الحديث بالخاء والزاي وهو ضرب من ثياب الإبريسم معروف (^١).\nوقال المنذري: أورد أبو داود هذا الحديث في باب ما جاء في الخز كذا الرواية، فدل على أنه عنده كذلك، وكذا وقع في البخاري، وهي ثياب معروفة لبسها غير واحد من الصحابة والتابعين، فيكون النهي عنه لأجل التشبه بالعجم وزي المترفين.\nفصل:\nمعنى قوله: \"يستحلون الحرير\" أي: يستحلون النهي عنه، والنهي في كتاب الله من الشارع يتوعد عليه بقوله ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ [النور: ٦٣].\nفصل:\nوالمعازف بالزاي المعجمة: آلات اللهو، قاله في \"الصحاح\" (^٢). وعبارة الصاغاني في \"عبابه\": المعازف: الملاهي.\n_________\n(^١) \"النهاية في غريب الحديث والأثر\" ١/ ٩٣١ مادة: (حرر).\n(^٢) \"الصحاح\" ٤/ ١٤٠٣ مادة: (عزف).","vol":"27","page":133},{"text":"وقال صاحب \"العين\": المعازف: جمع معزفة وهي آلة اللهو (^١).\nونقل القرطبي عن الجوهري: أن المعازف: الغناء والذي في \"صحاحه\" ما قدمته، وعبارة ابن التين: المعازف: الملاهي، والعازف: اللاهي. وبخط الدمياطي: المعازف من الدفوف وغيرها مما يضرب، وقيل: إن كل لعب عزف، وعَزَف: غنى.\nفصل:\nقوله: (\"ولينزلن أقوام\") الحديث هو من أعلام نبوته، فإن وقع ما أنذر به فذاك وإلا فيشفع لقوله في حديث عبادة: \"ليستحل آخر أمتي الخمر\" (^٢) فدل أن كل ما أنذر به من ذلك يكون في آخر الإسلام.\n(ومعنى \"تروح عليهم\" أي: بالعشي. تقول: أرحت الماشية وأسمنتها وسرحتها وسرحت بالغداة وراحت بالعشي.\nوقوله: \"فيبيتهم الله\" أي: يهلكهم ليلًا، والبيات إبيات العدو ليلًا، قال تعالى: ﴿أَفَأَمِنَ أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ (٩٧)﴾ [الأعراف: ٩٧]\nوقوله: (\"ويضع العلم\"): يرمى بالجبل أو يخسف به. قال ابن بطال: إن كان العلم بناء فهدمه وإن كان جبلًا فيدكدكه وهكذا إن كان غيره (^٣).\nفصل:\nوالعلم بفتح العين واللام: الجبل أي: بجوار جبل وجمعه: أعلام قال تعالى: ﴿وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ (٢٤)﴾ [الرحمن: ٢٤].\n_________\n(^١) الذي في \"العين\" ١/ ٣٥٩: (المعازف): الملاعب التي يضرب بها الواحد: عزف والجمع معازف .. الخ.\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٦٧ (٢٣٧٤٩).\n(^٣) \"شرح ابن بطال\" ٦/ ٥٢.","vol":"27","page":134},{"text":"[وقال الداودي: مرتفع العلم: رأس الجبال، وكل شيء يعرف أهل الطريق، وأهل اللغة على أنه الجبال، زاد الخطابي: المرتفع) (^١).] (^٢).\nفصل:\nوقوله: \"ويمسخ آخرين قردة وخنازير إلى يوم القيامة\": يعني ممن لم يهلكهم في البيات، والمسخ في حكم الجواز في هذِه الأمة إن لم يأت خبر برفع جوازه.\nوقد رويت أحاديث لينة الأسانيد: \"إنه سيكون في أمتي خسف ومسخ\" عن رسول الله - ﷺ - ولم يأت ما يرفع ذلك (^٣).\nوقال بعض العلماء: معنى ما روي عن رسول الله - ﷺ - أنه يكون في هذِه الأمة مسخ، فالمراد به مسخ القلوب حتى لا تعرف معروفًا ولا تنكر منكرًا، وقد جاء عن رسول الله - ﷺ - أن القرآن يُرفع من صدور الرجال وأن الخشوع والأمانة تُنزع منهم، ولا مسخ أكثر من هذا، وقد يجوز أن يكون الحديث على ظاهره فمسخ الله تعالى من أراد تعجيل عقوبته، كما قد خسف بقوم وأهلكهم بالخسف والزلازل، وقد رأينا هذا عيانًا، فكذلك يكون المسخ. قاله ابن بطال (^٤).\n_________\n(^١) وردت هذِه الجملة في (س) بين علامتي (لا إلى) وعليها تعليق في الهامش نصه:\nمن قوله: وقال الداودي إلى آخر كلام الخطابي مخرج في (٤) من أصله، وليس عليه تصحيح ولا إشاره إليه من الأصل فليعلم.\n(^٢) ما بين المعكوفتين اضطراب في تنسيق العبارات بالأصل.\n(^٣) روي هذا الحديث عن جمع من الصحابة كعبد الله بن مسعود وعائشة وعمران بن حصين وابن عمر وسهل وأبي هريرة وسعيد بن راشد، وذكرهم الألباني وطرقهم في \"الصحيحة\" (١٧٨٧).\n(^٤) \"شرح ابن بطال\" ٦/ ٥٢ - ٥٣.","vol":"27","page":135},{"text":"وقال الخطابي: فيه بيان أن المسخ سيكون في هذِه الأمة كسائر الأمم خلافًا لمن زعم أن ذلك لا يكون وإنما مسخها بقلوبها (^١).\nوقال الداودي في قوله: \"لا تدخلوا على هؤلاء المعذبين إلا أن تكونوا باكين لا يصيبكم ما أصابهم\" فيه دليل أن هذِه الأمة لا تأمن أن يصيب بعضهم ما أصاب أولئك إذا عصوا.\nقلت: في المسخ قردة وخنازير أحاديث من طرق:\nروى سعيد بن منصور من حديث حسان بن أبي سنان، عن رجل، عن أبي هريرة مرفوعًا: \"يمسخ قوم من أمتي في آخر الزمان قردة\" قالوا: يا رسول الله ويشهدون أنك رسول الله وأن لا إله إلا الله. قال: \"نعم، ويصومون ويصلون ويحجون\" قالوا: فما بالهم يا رسول الله؟\nقال: \"اتخذوا المعازف والقينات والدفوف، ويشربون هذِه الأشربة، فباتوا على لهوهم وشرابهم فأصبحوا قردة وخنازير\" (^٢). قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه (^٣)، ورواه أبو عبد الله بن منجويه في كتابه \"أشراط الساعة\" من حديث أسيد بن زيد: ثنا عمرة عن جابر، عن رميح الحزامي عن أبي هريرة بنحوه.\nعن الحارث بن نبهان، حدثثا فرقد السبخي، عن عاصم بن عمر، عن أبي أمامة مرفوعًا: \"تبيت طائفة من أمتي على لهو وأكل ولعب، فيصبحوا قردة وخنازير، ويكون فيها خسف وقذف\" (^٤).\nوروينا من طريق ابن أبي الدنيا من حديث عبد الرحمن بن زيد بن\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٠٩٨.\n(^٢) لم أقف عليه في المطبوع من \"سنن سعيد بن منصور\".\n(^٣) لم أقف على هذا القول للترمذي.\n(^٤) لم أقف عليه في المطبوع من \"السنن\".","vol":"27","page":136},{"text":"أسلم، عن أبي حازم، عن سهل بن سعد مرفوعًا: \"يكون في أمتي خسف وقذف ومسخ \" قيل: يا رسول الله متى؟ قال: \"إذا ظهرت المعازف والقينات واستحلت الخمور\" (^١).\nومن حديث الأعمش عن هلال بن يساف، عن عمران بن حصين مرفوعًا: \"يكون في أمتي قذف ومسخ وخسف\" قيل: يا رسول الله، ومتى ذلك؟ قال: \"إذا ظهرت المعازف وكثرت القينات وشربت الخمور\" (^٢).\nومن حديث فرقد السبخي، عن قتادة، عن ابن المسيب، عن رسول الله - ﷺ - مثله (^٣).\nومن حديث أبي معشر عن محمد بن المنكدر، عن عائشة - ﵂ - مرفوعًا: \"يكون في أمتي خسف ومسخ وقذف\" قالت: وهم يقولون لا إله إلا الله؟! قال: \"إذا ظهرت القينات والزنا، وشربت الخمور، ولبسوا الحرير\" (^٤).\nوفي الترمذي من حديث علي مرفوعًا: \"إذا عملت أمتي خمس عشرة خصلة حل بها البلاء\" فذكرها، وفيه: \"وشربت الخمور ولبس الحرير، واتخذت القينات والمعازف، فارتقبوا عند ذلك ثلاثًا: ريحًا حمراء، وخسفًا، ومسخًا\". ثم قال: حديث غريب، وفي إسناده فرج بن فضالة، وقد ضعف من قبل حفظه (^٥).\n_________\n(^١) رواه في \"ذم الملاهي\" ١/ ٦٧ (١).\n(^٢) رواه الترمذي (٢٢١٢) وقال: حديث غريب.\n(^٣) رواه أبو نعيم في \"حلية الأولياء\" ١/ ٧١.\n(^٤) رواه ابن أبي الدنيا في \"ذم الملاهي\" ١/ ٧١.\n(^٥) \"سنن الترمذي\" (٢٢١٠).","vol":"27","page":137},{"text":"وعند ابن أبي الدنيا (^١) وابن منجويه في \"أشراط الساعة\" من حديث إسماعيل بن عياش، عن عبد الرحمن التميمي، عن عباد بن أبي علي، عن علي مرفوعًا: \"تمسخ طائفة من أمتي قردة، وطائفة خنازير، ويخسف بطائفة، ويرسل على طائفة الريح العقيم، بأنهم شربوا الخمور ولبسوا الحرير واتخذوا القينات وضربوا بالدفوف\".\nوعند ابن أبي الدنيا من حديث أبي بكر الهذلي، عن قتادة، عن أنس مرفوعًا: \"ليكونن في هذِه الأمة خسف ومسخ وقذف، وذلك إذا شربوا الخمور واتخذوا القينات وضربوا بالمعازف\". ومن حديث أبان بن تغلب عن عمرو بن مرة، عن عبد الرحمن بن سابط قال رسول الله - ﷺ -: \"يكون في أمتي خسف وقذف ومسخ\". قالوا: متى ذاك؟ قال: \"إذا ظهرت المعازف واستحلوا الخمور\" (^٢).\nومن حديث أبي العلاء عن عبد الرحمن بن صحاري وكان من عبد القيس يرفعه: \"لا تقوم الساعة حتى يخسف بقبائل من أمتي\" (^٣) الحديث، ومن حديث إسماعيل بن عياش، عن عبد الله بن عتبة، عن أبي العباس الهمداني، عن عمارة بن راشد، عن المغازي بن ربيعة يرفعه: \"ليخسفن بقوم وهم على أريكتهم؛ لشربهم الخمور وضربهم بالبرابط والقيان\".\nومن حديث عثمان بن عطاء، عن أبيه، ومن حديث المغيرة، عن صالح بن خالد، ومن حديث إسماعيل بن عياش، عن عقيل بن\n_________\n(^١) رواه في \"ذم الملاهي\" ١/ ٧٢.\n(^٢) لم أقف عليه من طريق أبان بن تغلب ورواه ابن أبي شيبة في \"مصنفه\" من طريق آخر عن سابط ٧/ ٥٠١ (٣٧٥٣٤).\n(^٣) رواه أحمد ٣/ ٤٨٣، ٥/ ٣١، وابن أبي الدنيا في \"ذم الملاهي\" ١/ ٧٢.","vol":"27","page":138},{"text":"مدرك، عن أبي الزاهرية، عن جبير بن نفير قالوا: قال رسول الله - ﷺ -، بنحوه.\nوعند أبي نعيم الأصفهاني، عن حذيفة بن اليمان - ﵄ - مرفوعًا: \"من اقتراب الساعة اثنتان وسبعون خصلة\" فذكر منها: \"واتخذ الحرير لباسًا، وشربت الخمور، واتخذت القينات .. \" الحديث \"قلترتقبوا عند ذلك ريحًا حمراء ومسخًا\". وقال غريب من حديث عبد الله بن عمير عن حذيفة لم يرفعه، لم يروه عنه فيما أعلم إلا فرج بن فضالة (^١).\nوفي \"نوادر الترمذي\" من حديث إسماعيل بن عياش، عن أبيه، عن ابن سابط، عن أبي أمامة يرفعه: \"يكون في أمتي فزعة فيصير الناس إلى علمائهم، فإذا هم قردة وخنازير\".\nوللترمذي وقال: صحيح عن ابن عمر - ﵄ - (مرفوعًا) (^٢): \"يكون في هذِه الأمة خسف ومسخ وقذف في أهل القدر\" (^٣).\nفائدة: في بعض الأخبار عنه عليه أفضل الصلاة والسلام: \"يأتي على الناس زمان يستحل فيه الربا بالبيع، والخمر بالنبيذ، والبخس بالزكاة، والسحت بالهدية، والقتل بالموعظة\" يريد: بالبخس النقصان ويريد به المكس، وما يأخذه الولاة يتأولون فيه الزكاة وهو مكس.\nوقوله: \"القتل بالموعظة\" أي: يقتل البريء؛ ليتعظ به العامة.\n_________\n(^١) \"حلية الأولياء\" ٣/ ٣٥٩.\n(^٢) من (غ).\n(^٣) \"سنن الترمذي\" (٢١٥٢) وقال: حديث حسن صحيح غريب.","vol":"27","page":139},{"text":"<span data-type='title' id=toc-3413>٧ - باب الانْتِبَاذِ فِي الأَوْعِيَةِ وَالتَّوْرِ</span>\n٥٥٩١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ قَالَ: سَمِعْتُ سَهْلًا يَقُولُ: أَتَى أَبُو أُسَيْدٍ السَّاعِدِيُّ فَدَعَا رَسُولَ اللهِ - ﷺ - فِي عُرْسِهِ، فَكَانَتِ امْرَأَتُهُ خَادِمَهُمْ وَهْيَ الْعَرُوسُ، قَالَتْ: أَتَدْرُونَ مَا سَقَيْتُ رَسُولَ اللهِ - ﷺ -؟ أَنْقَعْتُ لَهُ تَمَرَاتٍ مِنَ اللَّيْلِ فِي تَوْرٍ. [انظر: ٥١٧٦ - مسلم: ٢٠٠٦ - فتح ١٠/ ٥٦]\nذكر فيه (حديث) (^١) أبي حازم -واسمه: سلمة بن دينار- قَالَ: سَمِعْتُ سَهْلًا يَقُولُ: أَتَى أَبُو أُسيْدٍ السَّاعِدِيُّ -واسمه مالك بن ربيعة- فَدَعَا رَسُولَ اللهِ - ﷺ - فِي عُرُسِهِ، فَكَانَتِ امْرَأَتُهُ خَادِمَهُمْ وَهْيَ العَرُوسُ، قَالَتْ: أَتَدْرُونَ مَا سَقَيْتُ رَسُولُ اللهِ - ﷺ -؟ أَنْقَعْتُ لَهُ تَمَرَاتٍ مِنَ اللَّيْلِ فِي تَوْرٍ.\nهذا الحديث سلف في النكاح في باب النقيع (^٢)، والتور: إناء يشرب فيه ويتغير أيضًا من حجارة يستنقع فيه الماء، ويتغير أيضًا كالإجان.\nقال ابن المنذر: وكان هذا التور الذي ينتبذ فيه لرسول الله - ﷺ - من حجارة.\nقال المهلب: والإنقاع حلال إذا لم يلبث حتى يخشى شدته، والشدة مكروهة للجهل بموقعها من السكر أو غيره، والأشياء المشكوك فيها والمشتبهات قد نص الشارع على تركها. وإنما ينقع له من الليل ويشربه يومًا آخر، وينقع له بالنهار ويشربه من ليلته.\n_________\n(^١) من (غ).\n(^٢) سلف برقم (٥١٨٣).","vol":"27","page":140},{"text":"وفيه أن الحجاب ليس بفرض على سائر نساء المؤمنين، وإنما هو خاص بأمهات المؤمنين، كذلك ذكر الله تعالى في كتابه: ﴿وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا﴾ [الأحزاب: ٥٣] الآية.\nفصل:\nوترجم على هذا الحديث بعد باب: نقيع التمر وغيره ما لم يسكر (^١). وقام الإجماع على أن نقيع التمر وغيره ما لم يسكر فهو حلال شربه، وقالت عائشة - ﵂ -: كنا ننتبذ لرسول الله - ﷺ - غدوة ويشربه عشيًا. ننتبذه عشاءً فيشربه غدوة (^٢).\nوفي حديث ابن عباس أنه - ﵇ - كان ينبذ له ويشربه من الغد، بعد الغد، فإذا كان يوم الثالث أهريق (^٣).\nقال ابن المنذر: الشراب في المدة التي ذكرتها عائشة يشرب حلوا (^٤).\nوفي حديث ابن عباس: أهراقته في الثالث. يعني: إذا غلا. وغير جائز أن يظن أحد أنه كان مسكرًا؛ لأنه حرم المسكر.\n_________\n(^١) سيأتي برقم (٥٥٩٧).\n(^٢) رواه مسلم في \"صحيحه\" (٢٠٠٥) كتاب: الأشربة، باب: إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا.\n(^٣) رواه مسلم في \"صحيحه\" (٢٠٠٤) كتاب: الأشربة، باب: إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا.\n(^٤) \"الإشراف\" ٣/ ٢٤١.","vol":"27","page":141},{"text":"<span data-type='title' id=toc-3414>٨ - باب تَرْخِيصِ النَّبِيِّ - ﷺ - فِي الأَوْعِيَةِ وَالظُّرُوفِ بَعْدَ النَّهْيِ</span>\n٥٥٩٢ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ سَالِمٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الظُّرُوفِ، فَقَالَتِ الأَنْصَارُ: إِنَّهُ لَا بُدَّ لَنَا مِنْهَا. قَالَ: «فَلَا إِذًا».\nوَقَالَ خَلِيفَةُ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ بِهَذَا. حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ بِهَذَا، وَقَالَ فِيهِ: لَمَّا نَهَى النَّبِيُّ - ﷺ - عَنِ الأَوْعِيَةِ. [فتح ١٠/ ٥٧]\n\n٥٥٩٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ بْنِ أَبِي مُسْلِمٍ الأَحْوَلِ، عَنْ مُجَاهِدٍ، عَنْ أَبِي عِيَاضٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄قَالَ: لَمَّا نَهَى النَّبِيُّ - ﷺ - عَنِ الأَسْقِيَةِ، قِيلَ لِلنَّبِيِّ - ﷺ -: لَيْسَ كُلُّ النَّاسِ يَجِدُ سِقَاءً. فَرَخَّصَ لَهُمْ فِي الْجَرِّ غَيْرِ الْمُزَفَّتِ. [مسلم: ٢٠٠٠ - فتح ١٠/ ٥٧]\n\n٥٥٩٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي سُلَيْمَانُ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَلِيٍّ - ﵁ -: نَهَى النَّبِيُّ - ﷺ - عَنِ الدُّبَّاءِ وَالْمُزَفَّتِ. حَدَّثَنَا عُثْمَانُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ بِهَذَا. [مسلم: ١٩٩٤ - فتح ١٠/ ٥٧]\n\n٥٥٩٥ - حَدَّثَنِي عُثْمَانُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ: قُلْتُ لِلأَسْوَدِ: هَلْ سَأَلْتَ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ عَمَّا يُكْرَهُ أَنْ يُنْتَبَذَ فِيهِ؟ فَقَالَ: نَعَمْ، قُلْتُ: يَا أُمَّ الْمُؤْمِنِينَ، عَمَّا نَهَى النَّبِيُّ - ﷺ - أَنْ يُنْتَبَذَ فِيهِ؟ قَالَتْ: نَهَانَا فِي ذَلِكَ -أَهْلَ الْبَيْتِ- أَنْ نَنْتَبِذَ فِي الدُّبَّاءِ وَالْمُزَفَّتِ. قُلْتُ: أَمَا ذَكَرْتِ الْجَرَّ وَالْحَنْتَمَ؟ قَالَ: إِنَّمَا أُحَدِّثُكَ مَا سَمِعْتُ، أُحَدِّثُ مَا لَمْ أَسْمَعْ؟ [مسلم: ١٩٩٥ - فتح ١٠/ ٥٨]\n\n٥٥٩٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الشَّيْبَانِيُّ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى - ﵄ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ الْجَرِّ الأَخْضَرِ. قُلْتُ: أَنَشْرَبُ فِي الأَبْيَضِ؟ قَالَ: لَا. [فتح ١٠/ ٥٨]","vol":"27","page":142},{"text":"<span data-type='title' id=toc-3415>[٩ - باب نَقِيعِ التَّمْرِ مَا لَمْ يُسْكِرْ]</span> (^١)\n٥٥٩٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ الْقَارِيُّ، عَنْ أَبِي حَازِمٍ قَالَ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ، أَنَّ أَبَا أُسَيْدٍ السَّاعِدِيَّ دَعَا النَّبِيَّ - ﷺ - لِعُرْسِهِ، فَكَانَتِ امْرَأَتُهُ خَادِمَهُمْ يَوْمَئِذٍ وَهْيَ الْعَرُوسُ. فَقَالَتْ: مَا تَدْرُونَ مَا أَنْقَعْتُ لِرَسُولِ اللهِ - ﷺ -؟ أَنْقَعْتُ لَهُ تَمَرَاتٍ مِنَ اللَّيْلِ فِي تَوْرٍ. [انظر: ٥١٧٦ - مسلم: ٢٠٠٦ - فتح ١٠/ ٦٢]\nساق فيه خمسة أحاديث:\nحديث محمد بن عبد الله أبي أحمد الزبيري: ثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ سَالِمٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الظُّرُوفِ، فَقَالَتِ الأَنصَارُ: إِنَّهُ لَا بُدَّ لنَا مِنْهَا. قَالَ: \"فَلَا إِذًا\".\nوَقَالَ لي خَلِيفَةُ: ثَنَا يَحْيَى بْنُ سَعِيدٍ، ثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عن جابر بهذا.\nحدثنا عليُّ، ثنا سفيان قال: لَمَّا نَهَى النَّبِيُّ - ﷺ - عَنِ الأَوْعِيَةِ.\nوأخرجه أبو داود والترمذي والنسائي (^٢).\nثانيها:\nحدثنا علي بن عبد الله، ثنا سفيان، عن سليمان بن أبي مسلم الأحول، عن مجاهد، عن أبي عياض -واسمه: عمرو بن الأسود. وقيل: قيس بن ثعلبة العبسي الكوفي، كان حيًّا في ولاية معاوية، انفرد به البخاري- عن عبد الله بن عمرو قَالَ: (لَمَّا) (^٣) نَهَى النَّبِيُّ - ﷺ -\n_________\n(^١) لم يذكر الشارح هذا الباب حيث إن حديث الترجمة قد سبق قبل باب منه وأشار هناك إلى تبويب البخاري له، ولم يكرره لعدم الفائدة.\n(^٢) \"سنن أبي داود\" (٣٦٩٩)، والترمذي (١٨٧٠)، والنسائي ٨/ ٣١٢.\n(^٣) من (غ).","vol":"27","page":143},{"text":"عَنِ الأَسْقِيَةِ، قِيلَ له: لَيْسَ كُلُّ النَّاسِ يَجِدُ سِقَاءً. فَرَخَّصَ لَهُمْ فِي الجَرِّ غَيْرِ المُزَفَّتِ.\nحدثنا عبد الله بن محمد، ثنا سفيان بهذا، وقال: لما نهى النبي - ﷺ - عن الأوعية.\nوأخرجه مسلم وأبو داود والنسائي (^١).\nثالثها:\nحديث إبراهيم التيمي -تيم الرباب، وهو إبراهيم بن يزيد- عن الحارث بن سويد -وهو تيمي أيضًا تيم الرباب مات في آخر ولاية عبد الله بن الزبير- عَنْ عَلِيٍّ - ﵁ -: نَهَى النَّبِيُّ - ﷺ - عَنِ الدُّبَّاءِ وَالْمُزَفَّتِ. حَدَّثَنَا عُثْمَانُ، ثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ بهذا.\nوأخرجه مسلم والترمذي من هذا الوجه (^٢) وأبو داود والترمذي من حديث مالك (^٣) بن عمير عنه.\nرابعها:\nحديث منصور عَنْ إِبْرَاهِيمَ: قُلْتُ لِلأَسْوَدِ: هَلْ سَأَلْتَ عَائِشَةَ - ﵂ - أُمَّ المُؤْمِنِينَ عَمَّا يُكْرَهُ أَنْ يُنْتَبَذَ فِيهِ؟ فَقَالَ: نَعَمْ، قُلْتُ: يَا أُمَّ المُؤْمِنِينَ، عَمَّا نَهَى النَّبِيُّ - ﷺ - أَنْ يُنْتَبَذَ فِيهِ؟ قَالَتْ: نَهَانَا -أَهْلَ البَيْتِ-\n_________\n(^١) مسلم (٢٠٠٠) كتاب: الأشربة، باب: النهي عن كل مسكر، وأبو داود (٣٧٠٠)، والنسائي ٨/ ٣١٠.\n(^٢) مسلم (١٩٩٤) كتاب: الأشربة، باب: النهي عن الانتباذ في المزفَّت والدبَّاء والحنتم. وأخرجه النسائي ٨/ ٣٠٥ ووقع في المخطوط: الترمذي بدلًا من النسائي وهو خطأ؛ فإن الترمذي قال بعد حديث ابن عمر: وفي الباب عن علي ولم يخرجه.\n(^٣) أبو داود (٣٦٩٧)، ورواه النسائي ٨/ ٣٠٢ ووقع أيضًا في المخطوط: الترمذي وهو خطأ أيضًا.","vol":"27","page":144},{"text":"أَنْ نَنْتَبِذَ فِي الدُّبَّاءِ وَالْمُزَفَّتِ. قُلْتُ: أَمَا ذَكَرْتِ الحنتم الجَرَّ؟ قَالَ: إِنَّمَا أُحَدِّثُكَ بمَا سَمِعْتُ، أُحَدِّثُ بمَا لَمْ أَسْمَعْ؟!\nوأخرجه مسلم والنسائي (^١).\nخامسها:\nحديث الشيباني: سَمِعْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى قَالَ: نَهَى رسول الله - ﷺ - عَنِ الجَرِّ الأَخْضرِ. قُلْتُ: أَنَشْرَبُ فِي الأَبْيَضِ؟ قَالَ: لَا. وأخرجه الترمذي (^٢). والشيباني: هو سليمان بن فيروز أبو إسحاق. أما حكم الباب فقد سلف واضحًا.\nوحاصله أقوال:\nذهب مالك إلى إجازة الانتباذ في جميع الظروف غير الدباء والمزفت، فإنه كره الانتباذ فيهما ولم ينسخ عنده وأخذ في ذلك بحديث علي وعائشة - ﵄ - أنه - ﵇ - نهى عنهما (^٣).\nوروي مثله عن ابن عمر (^٤).\nوذهب الشافعي والثوري إلى كراهية الانتباذ في الدباء والمزفت والحنتم والنقير؛ للنهي عنها كما سلف في باب الخمر من العسل من حديث أنس.\n_________\n(^١) مسلم (١٩٩٥) كتاب: الأشربة، باب النهي عن الانتباذ في المزفت والدباء ..، والنسائي ٨/ ٣٠٥.\n(^٢) كذا وقع في الأصل عزوه إلى الترمذي وهو خطأ والصواب أنه رواه النسائي ٨/ ٣٠٤.\n(^٣) انظر: \"المدونة\" ٤/ ٤١١.\n(^٤) رواه مسلم (١٩٩٧، ١٩٩٨) كتاب: الأشربة، باب: النهي عن الانتباذ في المزفت والدباء والحنتم والنقير.","vol":"27","page":145},{"text":"وقد روى النهي عن الانتباذ في هذِه الأربعة من حديث ابن عباس في حديث وفد عبد القيس كما سلف في الإيمان والعلم (^١).\nومعنى النهي عندهم عن الانتباذ فيها؛ لسرعة استحالة ما ينبذ فيها فتصير خمرًا وهم لا يظنون ذلك، فيواقعون ما نهى الله عنه. وذكر الطبري القائلين بتحريم الشراب المتخذ في الأوعية المذكورة المنكرين أن تكون منسوخة عن عمر أنه قال: لأن أشرب من قمقم محمي فيحرق ما أحرق ويبقي ما أبقى أحبُّ إليّ أن أشرب من نبيذ الجر. وعن علي النهي عنه، وعن ابن عمر وابن عباس وجابر وأبي هريرة وأنس مثله، وقال ابن عباس لأبي جمرة: لا تشرب نبيذ الجر وإن كان أحلى من العسل. وكرهه ابن المسيب والحسن (^٢).\nوقال إسماعيل بن إسحاق: قال سليمان بن حرب: كل شيء ذكر عمر كان يشرب نبيذ الجر أو يكرهه، فإنما هو الحلو، فأما المسكر فهو حرام في كل وعاء.\nوقال أبو حنيفة وأصحابه: الانتباذ في جميع الأوعية كلها مباح وأحاديث النهي عن الانتباذ منسوخة بحديث جابر وغيره (^٣)، ألا ترى أنه - ﵇ - أطلق لهم جميع الأوعية والظروف حتى قالت الأنصار: إنه لا بد لنا منها. فقال: \"فلا إذا\" ولم يستثن منها شيئًا.\nواحتجوا بحديث جابر مرفوعًا قال: \"إني نهيتكم أن تنتبذوا في\n_________\n(^١) سلف في الإيمان برقم (٥٣) باب: أداء الخمس من الإيمان، وفي العلم برقم (٨٧) باب: تحريض النبي - ﷺ - وفد عبد القيس على أن يحفظوا الإيمان والعلم.\n(^٢) روى جميع هذِه الآثار ابن أبي شيبة في \"المصنف\" ٥/ ٧٢ - ٧٣.\n(^٣) انظر: \"شرح معاني الآثار\" ٤/ ٢٢٩٠.","vol":"27","page":146},{"text":"الدباء والحنتم والمزفت، فانتبذوا ولا أحل مسكرًا\" (^١)، ورواه أبو سعيد الخدري أيضًا مرفوعًا مثله (^٢) فيثبت بهذِه الآثار نسخ ما جاء في النهي عن الانتباذ في الأوعية وثبت إباحة الانتباذ في الأوعية كلها.\nوذكر الطبري عن ابن عمر - ﵄ -: الأوعية لا تحل شيئًا ولا تحرمه.\nوعن ابن عباس قال: كل حلال في كل ظرف حلال، وكل حرام في كل ظرف حرام (^٣).\nوهذا القول أولى بالصواب، وقد تواترت الأخبار عن رسول الله - ﷺ - بتحريم كل مسكر وفي ذلك مقنع.\nوقال الداودي: النهي عن الأوعية إنما كان قطعًا للذريعة، فلما قالوا لرسول الله - ﷺ -: إنا لا نجد بدًا من الانتباذ فيها قال: \"انتبذوا، وكل مسكر حرام\" وكذلك كل نهي كان بمعنى التطرق إلى غيره يسقط بمعنى الضرورة، وذلك كنهيه عن الصلاة بعد الصبح والعصر، ويجوز أن تصلى الجنائز في تلك الساعتين لما بالناس من الضرورة إلى دفن موتاهم، وليس كذلك لصلاة النافلة ولا ضرورة إلى صلاتها حينئذٍ، وكنهيه عن الجلوس في الطرقات، فلما ذكروا أنهم لا يجدون بدًّا من ذلك قال:\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٨، والبيهقي في \"سننه\" ٨/ ٣١٠ - ٣١١.\n(^٢) رواه الطحاوي أيضًا في \"شرح معاني الآثار\" ٤/ ٢٢٨، والبيهقي في \"سننه\" ٨/ ٣١١.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٤٩٥.","vol":"27","page":147},{"text":"\"إذا أبيتم فأعطوا الطريق حقه وذلك غض البصر (^١) ورد السلام، والأمر بالمعروف، والنهي عن المنكر، وعون الضعيف، وإرشاد الضال\" (^٢).\nوأما الجر الأبيض فهو مثل الأخضر؛ لأنه كله حنتم. وقال أبو عبيد: الحنتم جرار خضر كانت تحمل إليهم (^٣).\nفصل:\nقوله لما نهى عن الأسقية يريد عن الظروف إلا الأسقية يوضحه باقي الحديث، إذ قيل له: ليس كل الناس يجد سقاء، فرخص في الجر غير المزفت أي: غير المطلي بالزفت، وهو حجة لمالك: أن الرخصة لم تدخل في الدباء والحنتم وأخواتها.\nوالدباء بالمد والقصر جمع: دباءة (^٤).\n_________\n(^١) ورد بهامش (س) ما نصه: في الحديث في بعض طرقه: \"وكف الأذى\".\n(^٢) لم أقف عليه بهذا التمام وقد روي بألفاظ نحوه منها ما رواه البخاري في \"صحيحه\" (٢٤٦٥) كتاب: المظالم، باب: أفنية الدور والجلوس فيها، ومسلم (٢١٢١) من حديث أبي سعيد الخدري - ﵁ -. وليس فيه إرشاد الضال ولا عون الضعيف وأما لفظة \"إرشاد الضال\" فقد وردت عن جمع من الصحابة أيضًا منهم أبو هريرة والبراء وابن عباس وسهل بن حنيف، وقد صحح الألباني الحديث برواياته كما في \"الصحيحة\" (٢٥٠١) ثم علق قائلًا: واعلم أن في هذِه الأحاديث مجموعة طيبة من الآداب الإسلامية الهامة بأدب الجلوس في الطرق وأفنية الدور ينبغي على المسلمين الاهتمام بها ولا سيما ما كان منها من الواجبات مثل غض البصر عن النساء المأمور به في كثير من الأحاديث الأخرى، وفي قول ربنا ﵎: ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ﴾ [النور: ٣٠]. اهـ.\n(^٣) \"غريب الحديث\" ١/ ٣٠٥.\n(^٤) ورد بهامش (س) ما نصه: بالمد والقصر أيضًا.","vol":"27","page":148},{"text":"والحنتم: (الجرار الخضر) (^١).\nوقال ابن حبيب: هو الفخار كله (^٢). وسبق قبل ذلك النقير: وهو ما عمل من خشب. وقد سلف الاختلاف في علة النهي، فقيل: لئلا يبادرهم فيصير خمرًا فيشربونه غير عالمين. وقيل: لأن فيه إضاعة مال. وإباحته - ﵇ - الانتباذ في الأسقية وهي القرب؛ لقلِّة حرارتها فيؤمن أن تصير خمرًا.\nقال ابن السكيت: السقاء يكون للَّبن والماء، والوطب يكون للَّبن خاصة، والنحي للسمن، والقربة للماء، والجمع القليل أسقية وأسقيات والكثير أساق (^٣).\nوقد اختلف في النهي هل هو باق؟ قال مالك: نعم. وخالفه ابن حبيب، وقال: ما كان بين نهيه عنها ورخصته فيها إلا جُمعة. وروى ابن حبيب عن مالك أنه أرخص في الحنتم (^٤)، وروى القاضي أنه مجمع وإذا قلنا (بالنهي) (^٥) ففعل قال محمد: يؤدب في الخليطين، وقال عبد الوهاب: إن سلم من السكر فلا بأس (^٦)، وهو أحسن كما قال ابن التين.\n_________\n(^١) ورد بهامش (س) ما نصه: في أصله: والحنتم الجرة الخضراء. والحنتم جمع، فالأولى ما كتبته في الأصل.\n(^٢) \"المنتقى\" ٣/ ١٤٨.\n(^٣) \"إصلاح المنطق\" ٣٧٥.\n(^٤) \"النوادر والزيادات\" ١٤/ ٢٩٠، \"المنتقى\" ٣/ ١٤٨.\n(^٥) في (غ): بالمنع.\n(^٦) \"المعونة\" ١/ ٤٧٢.","vol":"27","page":149},{"text":"<span data-type='title' id=toc-3416>١٠ - باب البَاذَقِ، وَمَنْ نَهَى عَنْ كُلِّ مُسْكِرٍ مِنَ الأَشْرِبَةِ</span>\nوَرَأى عُمَرُ وَأَبُو عُبَيْدَةَ وَمُعَاذٌ - ﵁ - شُرْبَ الطِّلَاءِ على الثُّلُثِ. وَشَرِبَ البَرَاءُ وَأَبُو جُحَيْفَةَ - ﵄ - على النِّصْفِ. وَقَالَ ابن عَبَّاسٍ: اشْرَبِ العَصيرَ مَا دَامَ طَرِيًّا. وَقَالَ عُمَرُ - ﵁ -: وَجَدْتُ مِنْ عُبَيْدِ اللهِ رِيحَ شَرَابٍ، وَأَنَا سَائِلٌ عَنْهُ، فَإِنْ كَانَ يُسْكِرُ جَلَدْتُهُ.\n\n٥٥٩٨ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِي الْجُوَيْرِيَةِ قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ عَنِ الْبَاذَقِ،\nفَقَالَ: سَبَقَ مُحَمَّدٌ - ﷺ - الْبَاذَقَ فَمَا أَسْكَرَ فَهْوَ حَرَامٌ. قَالَ: الشَّرَابُ الْحَلَالُ الطَّيِّبُ. قَالَ: لَيْسَ بَعْدَ الْحَلَالِ الطَّيِّبِ إِلاَّ الْحَرَامُ الْخَبِيثُ. [فتح ١٠/ ٦٢]\n\n٥٥٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ الْحَلْوَاءَ وَالْعَسَلَ. [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح ١٠/ ٦٢]\nثم ساق حديث أبي الجويرية: سَأَلْتُ ابن عَبَّاسٍ عَنِ البَاذَقِ، فَقَالَ: سبَقَ مُحَمَّدٌ - ﷺ - البَاذَقَ، فَمَا أَسْكَرَ فَهْوَ حَرَامٌ. قَالَ: الشَّرَابُ الحَلَالُ الطَّيِّبُ. قَالَ: لَيْسَ بَعْدَ الحَلَالِ الطَّيِّبِ إِلَّا الحَرَامُ الخَبِيثُ.\nوحديث عائشة - ﵂ - قالت: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ الحَلْوَاءَ وَالْعَسَلَ.\nوهذا سلف في الأطعمة (^١).\n_________\n(^١) سلف برقم (٥٤٣١) باب: الحلواء والعسل.","vol":"27","page":150},{"text":"وهذِه التعاليق سلفت من \"المصنف\" لابن أبي شيبة (^١)، والباذق بفتح الباء (^٢) ثم ألف ثم ذال معجمة مفتوحة ثم قاف، وهو الطلاء المطبوخ من عصير العنب وكان أول من صنعه وسماه بنو أمية؛ لينقلوه عن اسم الخمر وكل مسكر فهو حرام؛ لأن الاسم لا ينقله عن معناه الموجود فيه، وما ذكرته من فتح الذال هو ما قال ابن التين أنه ضبط به. ونقل عن الشيخ أبي الحسين عن بعض الحذاق أنه اسم حدث بعد رسول الله لم يكن قديمًا في العرب، وسئل عن فتح الذال فقال: ما وقفناهم عليه، ولكن الذين قرءوا بكسرها، وقال أبو عبد الملك: سمي بالباذق الخمر المطبوخ.\nقال ابن التين: وقول ابن عباس: سبق محمد الباذق. يريد أن الباذق لم يعرفه رسول الله؛ لأن هذا الاسم فارسي عربته العرب فردته إلى حد السكر، أي: ليس الاعتبار بالأسماء إنما هو بما أسكر، وذكر القزاز أن ابن عباس نهى عن شربه.\nوعند الجواليقي: باذه أي باق، وقال الداودي: وهو يشبه البقاع إلا أنه ربما اشتد، وإنما لم يعرفه ابن عباس؛ لأنه اسم مولد، وعبارة المهلب تعني: سبق محمد - ﷺ - بتحريم الخمر قبل تسميتهم لها بالباذق وهو من شراب العسل.\nوليس تسميتهم بغير اسمها بنافع لها إذا أسكرت، ورأى ابن عباس وأبيّ أن سائله، أراد استحلال الشراب المحرم (^٣) بهذا الاسم فحسم منه\n_________\n(^١) روى ابن أبي شيبة هذِه الآثار جميعها فقد أخرج أثر أبي عبيدة والبراء وأبي جحيفة وعمر ٥/ ٨٩ - ٩١. وأثر ابن عباس وصله النسائي ٨/ ٢٣١ ونحوه عن ابن أبي شيبة.\n(^٢) ورد بهامش الأصل: لا تحتاج الباء إلى تقييد.\n(^٣) سبق تخريجه آنفًا.","vol":"27","page":151},{"text":"رجاءه وباعد منه أصله، وأخبره أن ما أسكر فهو حرام.\nوزعم ابن قرقول أنه طلاء مطبوخ من عصير العنب.\nوقال ابن سيده: هو الخمر (^١).\nوقال القزاز: هو ضرب من الأشربة، ومالك بن أسماء هو شاربه وذكر فيه شعرًا.\nوذكر أبو الليث السمرقندي من الحنفية في كتابه \"التنبيه\": أن شارب المطبوخ أعظم ذنبًا وإثمًا من شارب الخمر؛ لأنه - ﵇ - قال: \"ما أسكر العرق منه فالجرعة منه حرام\".\nوذلك أن شارب الخمر يكون عاصيًا فاسقًا وشارب المطبوخ يشرب المسكر وسماه حلالًا.\nوقام الإجماع على أن قليل الخمر ككثيره، وقال: \"كل مسكر خمر حرام\" فإذا استحل ما هو حرام بالإجماع صار كافرًا (^٢).\nفصل:\nوالطلاء: بالمد وكسر الطاء كما ضبطه ابن ولَّاد، وهو الشراب المطبوخ من عصير العنب وهو الربُّ، وأصله القطران الخاثر الذي تطلى به الإبل.\nقال القزاز: هو ضعيف من الخمر، وهو أن يغلي عصير العنب حتى يذهب ثلثاه ويبقى ثلثه، شبه بطلاء الإبل لثخنه وسواده وليس بحرام وإنما سميناه خمرًا؛ لأن بعض الناس يجعل الطلاء الخمر، ومن هذا قول عبيد بن الأبرص:\n_________\n(^١) \"المحكم\" ٦/ ٢١٤ باب: القاف والذال والباء.\n(^٢) \"تنبيه الغافلين\" ص ٥٣.","vol":"27","page":152},{"text":"هي الخمر تكنى الطلا … كما الذئب يكنى أبا جعدة.\nولو قيل: هي الخمر يكنونها بالطلاء، لصح أيضًا. وقال ابن سيده: هو خاثر المنصف (^١). وقال اللحياني: الطلاء مذكر لا غير. وقال الجوهري: تسميه العجم: الميْبَخْتَج (^٢). وزعم ابن حبيب أن شربه لا يجوز حتى يذهب ثلثاه في الطبخ ويوقن أن لا يسكر (^٣). وسئل عكرمة عن الميبختج؟ فقال: كان بالماء فاختتموه بالماء.\nفصل:\nشراب الطلاء على الثلث هو ما صنعه عمر لأهل الشام كما قاله ابن بطال: أن يطبخ العصير حتى يذهب ثلثاه، ويبقى ثلثه وحدُّهُ أن يتمدد ويشبه طلاء الإبل، وبذلك شبهه عمر بن الخطاب، فهذا الذي يؤمن غائلته، والطلاء هو طبيخ العنب الثخين.\nواختلف العلماء في شربه؛ فقال كثير من الصحابة والتابعين: إذا ذهب ثلثاه وبقي ثلثه فهو جائز شربه، وهو قول عمر بن الخطاب، وعلي بن أبي طالب، وأبي عبيدة ومعاذ وأبي طلحة وأبي الدرداء وأبي أمامة الباهلي. ومن التابعين: الحسن وعكرمة وابن المسيب (^٤)، وهو قول مالك والثوري والليث وأحمد، وكلهم (اختار) (^٥) شربه إذا ذهب ثلثاه؛ لأنه لا يسكر كثيره (^٦). وفيه قول ثان: أن يذهب النصف\n_________\n(^١) \"المحكم\" ٩/ ١٧٧.\n(^٢) \"الصحاح\" ٦/ ٢٤١٤.\n(^٣) \"النوادر والزيادات\" ١٤/ ٢٩٣.\n(^٤) \"مصنف عبد الرزاق\" ٩/ ٢٥٥، \"مصنف ابن أبي شيبة\" ٥/ ٥٠٠ - ٥٠٣.\n(^٥) في (غ): (أجاز).\n(^٦) \"المنتقى\" ٣/ ١٥٦، \"المغني\" ١٢/ ٥١٤.","vol":"27","page":153},{"text":"بالطبخ. وروي أنه أجاز شربه البراء وأبو جحيفة وجرير وأنس، ومن التابعين: ابن الحنفية وعبيدة وشريح والحكم بن عتيبة والنخعي وسعيد بن جبير (^١)، وأجازه أبو حنيفة وصاحباه (^٢) واحتجوا أنه لا يجوز أن يشرب أحد من الصحابة والتابعين ما يسكر؛ لأنهم مجتمعون أن قليل (الخمر) (^٣) وكثيرها حرام وأما الذي كرهه فإنه تورع عنه (^٤).\nفصل:\nقوله: (ليس بعد الحلال الطيب إلا الحرام الخبيث). معناه أن المشتبهات تقع في حيز الحرام وهي الخبائث.\nقال إسماعيل بن إسحاق: في قول ابن عباس هذا رد لما روي عنه أنه قال: حرمت الخمر بعينها والسكر من كل شراب. والصحيح عنه: المسكر. كما رواه شعبة وسفيان، وقد روي عن ابن عباس من وجوه ما يضعف رواية الكوفيين عن مسعر.\nثم ساق من حديث إسماعيل عن ليث، عن عطاء وطاوس ومجاهد، عن ابن عباس - ﵄ - قال: قليل ما أسكر كثيره حرام. ومن حديث حماد بن زيد، ثنا أبو حمزة قال: سمعت ابن عباس يقول: لا تشرب نبيذ الجر وإن كان أحلى من العسل (^٥). قال إسماعيل: فإذا كان هذا فتيا ابن عباس فكيف يقبل عنه خلافه.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٥٠٥ - ٥٠٦.\n(^٢) انظر: \"المبسوط\" ٢٤/ ١٢ - ١٣.\n(^٣) من (غ).\n(^٤) انتهى من \"شرح ابن بطال\" ٦/ ٥٨ - ٥٩.\n(^٥) سبق تخريجه.","vol":"27","page":154},{"text":"فصل:\nوأما حديث: كان يحب الحلواء والعسل. فهو الحلال الذي لا يشك في طيبه فالحلواء تطبخ حتى تنعقد، والعسل يمتزج بالماء فيشرب من ساعته، فهذا الذي لا شك في طيبه وحله.\nفصل:\nوفي حديث عمر من الفقه الجلد في ريح الشراب الذي يسكر كثيره، ألا ترى قوله: (وأنا سائل عنه، فإن كان يسكر حددته)، ولم يخص بذلك السكر من خمر العنب بل أطلق ذلك على ما يسكر من جميع الأشربة.\nوروي عن ابن مسعود أنه ورد حمص فشم من رجل ريح خمر فحده، ولا مخالف له من الصحابة. وعن عمر بن عبد العزيز مثله.\nقال ابن المنذر: وبه قال مالك، قال: إذا شهد عدلان ممن شرب الخمر في كفره ثم أسلم، أو شربها في إسلامه فحد ثم تاب (منها) (^١) وقالا: إنها ريح مسكر جاز الحد، وقال عطاء: لا حد إلا بالنبيذ؛ لأن الريح يكون من الشراب الذي ليس به بأس (^٢). وهو قول أبي حنيفة والشافعي، وقالوا: لا يحد الذي يوجد منه ريح الشراب إلا أن يقول: شربت مسكرًا، أو يشهد عليه بذلك، قالوا: لأن الروائح تتفق فرائحة التفاح الشامي والخمر تتفق ودرء الحد بالشبهة أولى، وحجة مالك: أن رائحة الخمر وإن تشابهت فإنه إذا تأملها من يعرفها لم تختلط مع غيرها وإن تقاربت، وقد تشتبه الألسن والروائح، ثم لا بد من الفرق بينهما كما تقول في شهادة الأعمى على الصوت.\n_________\n(^١) من (غ).\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٣/ ٥٩.","vol":"27","page":155},{"text":"وقال ابن المنذر: روي عن عطاء: لا يحد في شيء من الشراب حتى يسكر إلا الخمر، وبه قال أبو حنيفة. وعن ابن أبي ليلى والنخعي: لا يجلد السكران من النبيذ حدًّا. وقال أبو ثور: من كان المسكر عنده حرامًا فشرب منه ما يسكر حددته، ومن كان متأولًا مخطئًا في تأويله فشربه على خبر ضعيف قلده واتبع أقوامًا لم يكن عليه حد، وذلك أنَّا لا نحد إلا من فسق، إنما الحد على من علمه، وأما من أتى بشيء ظنه حلالًا فلا حد عليه.\nقال ابن المنذر: وقد ثبت عن النبي - ﷺ - أنه قال: \"من شرب الخمر فاجلدوه\" فالحد على شاربه واجب سكر أم لا على ظاهر الحديث، وكل شرابٍ أسكر كثيره فهو حرام، وقليله حرام للأخبار الثابتة (^١).\nوقول عمر: (وجدت من عبيد الله ريح الشراب). وفي \"الموطأ\": رائح (^٢) فزعم أنه (شرب) (^٣) الطلاء. يعكر عليه ما أسلفناه عن عمر من تجويزه شرب الطلاء إلا أن يكون أراد به المعصفر.\nقال ابن التين: وفيه الأخذ بالرائحة إذا لم يشك فيها، وسؤال الإمام عما يشك فيه. قال: وما رآه عمر فمن بعده، يريد ذهب ثلثاه وبقي ثلثه، وإنما أتى به على معنى البيان -أعني قوله على الثلث- لأن الطلاء هو ما طبخ من عصير العنب حتى ذهب ثلثاه، وتسميه العرب أيضًا الميبختج كما سلف، وبعض العرب تسمي الخمر الطلاء يريد تحسين اسمها لا أنها الطلاء نفسه. قيل: وإنما سمي بذلك؛ لأنه ذهب ثلثاه بالطبخ ثخن\n_________\n(^١) \"الإشراف على مذاهب أهل العلم\" ٣/ ٥٩ - ٦٠.\n(^٢) من (غ).\n(^٣) \"الموطأ\" ص ٥٢٦. والذي في \"الموطأ\": ريح. وليس فيه: رائح.","vol":"27","page":156},{"text":"واسود فشبه بطلاء الإبل، وهذا جعله بعض العلماء حدًّا (أنه) (^١) إذا ذهب ثلثاه لم يسكر.\nقال في \"المدونة\": ولم يلتفت مالك إلى ثلثين من ثلث، وإنما قال: حلو إذا طبخ فلم يسكر (^٢). وقال ابن حبيب: لا يجوز إلا باجتماع وجهين: أن يذهب ثلثاه في الطبخ، ويوقن أنه لا يسكر. وقال محمد: أكثرها يعرف من العصير إذا طبخ فذهب ثلثاه إلا ثخن وحل ولم يسكر. قال مالك: وليس ذلك في كل عصير ولا في كل بلد.\nفصل: في بيان كنى وأسماء وقعت في الآثار:\nأبو جحيفة اسمه: وهب بن عبد الله بن مسلمة بن جنادة بن جندب بن جحير بن رئاب بن جندب بن سراية بن عامر بن صعصعة.\nوأبو عبيدة عامر بن عبد الله بن الجراح بن هلال بن وهيب بن ضبة بن الحارث بن فهر. ومعاذ: هو ابن جبل بن عمرو بن أوس بن عائذ بن عدي بن كعب بن عمرو بن أدى أخي سلمة ابني سعد بن علي بن أسد بن ساردة بن يزيد بن جشم بن الخزرج أخي الأوس ابني حارثة.\nوأبو الجويرية اسمه: حطان بن خفاف الجرمي، انفرد به البخاري وهم جماعة تكنوا بذلك عبد الرحمن بن مسعود العبدي، سمع ابن الحنفية، وعنه الصلت بن بهرام، وعبد العزيز بن زياد، سمع أم سعد عن عائشة، وعنه نصر بن علي، وعبد الحميد بن مهران كوفي نزل المدينة، عن حماد بن أبي سليمان، وعنه حماد والخياط. من الكنى لمسلم.\n_________\n(^١) من (غ).\n(^٢) \"المدونة\" ٤/ ٤١٤.","vol":"27","page":157},{"text":"<span data-type='title' id=toc-3417>١١ - باب مَنْ رَأَى أَنْ [لَا] يَخْلِطَ الْبُسْرَ وَالتَّمْرَ إِذَا كَانَ مُسْكِرًا، وَأَنْ لَا يَجْعَلَ إِدَامَيْنِ فِي إِدَامٍ</span>\n٥٦٠٠ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - قَالَ: إِنِّي لأَسْقِي أَبَا طَلْحَةَ وَأَبَا دُجَانَةَ وَسُهَيْلَ ابْنَ الْبَيْضَاءِ خَلِيطَ بُسْرٍ وَتَمْرٍ إِذْ حُرِّمَتِ الْخَمْرُ، فَقَذَفْتُهَا وَأَنَا سَاقِيهِمْ وَأَصْغَرُهُمْ، وَإِنَّا نَعُدُّهَا يَوْمَئِذٍ الْخَمْرَ. وَقَالَ عَمْرُو بْنُ الْحَارِثِ: حَدَّثَنَا قَتَادَةُ، سَمِعَ أَنَسًا. [انظر: ٢٤٦٤ - مسلم: ١٩٨٠ - فتح ١٠/ ٦٦]\n\n٥٦٠١ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، أَخْبَرَنِي عَطَاءٌ أَنَّهُ سَمِعَ جَابِرًا - ﵁ - يَقُولُ: نَهَى النَّبِيُّ - ﷺ - عَنِ الزَّبِيبِ وَالتَّمْرِ وَالْبُسْرِ وَالرُّطَبِ. [مسلم: ١٩٨٦ - فتح\n١٠/ ٦٧]\n\n٥٦٠٢ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: نَهَى النَّبِيُّ - ﷺ - أَنْ يُجْمَعَ بَيْنَ التَّمْرِ وَالزَّهْوِ، وَالتَّمْرِ وَالزَّبِيبِ، وَلْيُنْبَذْ كُلُّ وَاحِدٍ مِنْهُمَا على حِدَةٍ. [مسلم: ١٩٨٨ - فتح ١٠/ ٦٧]\nذكر فيه أحاديث:\nأحدها:\nحديث هشام ثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - قَالَ: إِنِّي لأَسْقِي أَبَا طَلْحَةَ وَأَبَا دُجَانَةَ وَسُهَيْلَ ابن البَيْضَاءِ خَلِيطَ بُسْرٍ وَتَمْرٍ إِذْ حُرِّمَتِ الخَمْرُ، فَقَذَفْتُهَا وَأَنَا سَاقِيهِمْ وَأَصْغَرُهُمْ، وَإِنَّا نَعُدُّهَا يَوْمَئِذٍ الخَمْرَ. وَقَالَ عَمْرُو بْنُ الحَارِثِ: ثَنَا قَتَادَةُ، سَمِعَ أَنَسًا.\nثانيها:\nحديث أبي عاصم عن ابن جريج، أخبرني عطاء، سمع جابرا: نَهَى النَّبِيُّ - ﷺ - عَنِ الزَّبِيبِ وَالتَّمْرِ وَالْبُسْرِ وَالرُّطَبِ.","vol":"27","page":158},{"text":"ثالثها:\nحديث أبي قتادة: نَهَى النَّبِيُّ - ﷺ - أَنْ يُجْمَعَ بَيْنَ التَّمْرِ وَالزَّهْوِ، وَالتَّمْرِ وَالزَّبِيبِ، وَلْيُنْبَذْ كُلُّ وَاحِدٍ مِنْهُمَا عَلَى حِدَةٍ.\nالشرح:\nقوله: (وقال عمرو بن الحارث: ثنا قتادة، سمع أنسًا) أراد به -والله أعلم- التصريح بسماع قتادة له من أنس، وهذا التعليق أسنده أبو نعيم الحافظ عن محمد بن عبد الله بن سعد، ثنا عبد الله بن محمد، أخبرنا أبو الطاهر، ثنا ابن وهب، أخبرني عمرو فذكره.\nوحديث جابر أخرجه مسلم (^١) والنسائي عن سويد بن نصر، عن ابن المبارك، عن ابن جريج فوقفه (^٢).\nورواه الإسماعيلي عن الحسن، ثنا حبان بن موسى، ثنا ابن المبارك، عن ابن جريج فرفعه، فترجم لحديث أنس باب خدمة الصغار الكبار (^٣).\nوحديث أبي قتادة أخرجه مسلم وأبو داود والنسائي وابن ماجه (^٤).\nوقوله في الترجمة: من رأى أن لا يخلط التمر والبسر إذا كان مسكرًا، تعقبه المهلب وقال: إنه خطأ منه وليس مما قصد به أنهما\n_________\n(^١) مسلم (١٩٨٦) كتاب الأشربة، باب: كراهة انتباذ التمر.\n(^٢) \"السنن الكبرى\" ٤/ ١٨٤ (٦٨٠٦) ووقع فيه الحديث مرفوعًا كما في المطبوع منه وقد ذكر المزي في \"التحفة\" ٢/ ٢٣٤ أيضًا أن النسائي رواه من هذِه الطريق موقوفًا.\n(^٣) سيأتي برقم (٥٦٢٢).\n(^٤) رواه مسلم (١٩٨٨)، وأبو داود (٣٧٠٤)، والنسائي ٨/ ٢٩٣، وابن ماجه (٣٣٩٧).","vol":"27","page":159},{"text":"يسكران حالًا بل مآلًا إلى السكر، والنهي عن الخليطين من جهة الإسكار؛ لأن المسكر مأمور بإهراقه قليله وكثيره.\nوأجاب ابن المنير عنه بأنه لا يلزم البخاري ذلك، إما لأنه يرى جواز الخليطين قبل الإسكار، وإما لأنه ترجم على ما يطابق الحديث الأول وهو قول أنس: كنت أسقي أبا طلحة. ولا شك أن الذي كان يسقيه حينئذٍ للقوم مسكرًا، ولهذا دخل عندهم في عموم التحريم. وقد قال أنس: وإنا لنعدها يومئذٍ الخمر دل أنه مسكر.\nوقوله في التبويب: وأن لا يجعل إدامين في إدام واحد، يطابقه حديث جابر: نهى عن الزبيب والتمر والبسر والرطب، وحديث أبي قتادة أيضًا (^١). ولما ذكر الأثرم حديث أبي نضرة عن أبي سعيد مرفوعًا: نهى عن الخليطين.\nوعن ابن عباس مثله مرفوعًا، وعن أبي قتادة مثله، قال: هذا ما صح في هذا عن رسول الله - ﷺ -. قال (^٢): ويكون النهي معللًا بعلل مستقلة، إما تحقق إسكار الكثير، وإما توقع الإسكار بالاختلاط سريعًا، وإما الإسراف الشره والتعليق في ذلك الإسراف فمبين في حديث النهي عن قرآن التمر، وهذا. والتمرتان نوع واحد فكيف بالتعدد؟ (^٣).\nوروى ابن عبد البر من حديث (معبد بن مالك) (^٤)، عن أمه وكانت قد صلت القبلتين: أنه - ﵇ - نهى عن الخليطين (^٥).\n_________\n(^١) \"المتواري\" ص ٢١٤.\n(^٢) \"ناسخ الحديث ومنسوخه\" ص ٢٢٢.\n(^٣) \"المتواري\" ص ٢١٤.\n(^٤) هو معبد بن كعب بن مالك كما ورد في ترجمته في \"تهذيب الكمال\" ٢٨/ ٢٣٦.\n(^٥) \"التمهيد\" ٥/ ١٦٢.","vol":"27","page":160},{"text":"ومن حديث ابن أبي ليلى عن الحكم، عن عبد الرحمن بن أبي ليلى قال: كان الرجل يمر على الصحابة وهم متوافرون فيلقونه فيقولون: هذا يشرب الخليطين التمر والزبيب (^١).\nفصل:\nوحكمة النهي إسراع الشدة إليه مع الخلط، قال الداودي: لأن أحدهما لا يصير نبيذًا حلوًا حتى يشتد الآخر فيسرع إلى الشدة.\nقلت: فيصير خمرًا وهم لا يظنون\nوقد روي هذا عن الليث، واختلف هل ترك ذلك واجب أو مستحب؟\nفقال محمد: يعاقب.\nوقال القاضي عبد الوهاب وغيره: أساء في خلطه، فإن لم تحدث الشدة المطرية جاز شربه.\nواختلف في الخليطين من الخل، وعن بعض العلماء كراهة الشرابين للمريض وأنكر عليه لانتفاء السكر إفرادًا وجمعًا.\nفصل\nوسئل الشافعي عن رجل شرب خليطين مسكرًا، فقال: هذا بمنزلة أكل لحم خنزير ميت، فهو حرام من وجهين: الخنزير حرام والميتة حرام، والخليطان حرام والسكر حرام.\nوجمهور العلماء قائلون بهذِه الأحاديث من الخليطين من جميع الأشربة، وأن ينبذ كل واحد على حدته.\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٩٣ (٢٤٠٢٣).","vol":"27","page":161},{"text":"وممن روي ذلك عنه من الصحابة: أنس، وأبو مسعود الأنصاري، وجابر بن عبد الله، وأبو سعيد الخدري. ومن التابعين: عطاء وطاوس.\nوبه قال مالك والليث والشافعي وأحمد وإسحاق وأبو ثور. وروي عن الليث بن سعد أنه قال: لا بأس أن يخلط نبيذ الزبيب ونبيذ التمر ثم يشربان جميعًا، وإنما جاء الحديث في النهي أن ينبذا جميعًا؛ لأن أحدهما يشد صاحبه.\nوخالف مالك والشافعي فلم يريا أن يخلطا عند شرب ولا انتباذ (^١).\nوقال أبو حنيفة وأبو يوسف: لا بأس بشرب الخليطين من الأشربة، قالا: وكل ما لو طبخ على الانفراد حل كذلك هو إذا طبخ مع غيره (^٢)، قالوا: روي مثل قولنا عن ابن عمر والنخعي.\nقال الطحاوي: ومعنى النهي عن الخليطين على وجه السرف لضيق ما كانوا فيه من العين، كما روى جبلة (^٣) بن سحيم قال: أصابتنا سنة، فرآنا ابن عمر ونحن نأكل التمر فقال لنا: لا تقرنوا؛ فإن رسول الله - ﷺ - نهى عن القران (^٤).\nقال ابن عمر: إلا أن يستأذن الرجل أخاه.\nقال: وهذا معنى النهي عن الخليطين عندهم؛ لأن كل واحد على حاله يجوز شربه كما يجوز أكل كل (تمرة) (^٥) على حالها (^٦).\nقال غيره: المعروف عن ابن عمر خلاف ما حكاه الطحاوي عنه؛\n_________\n(^١) انظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٤٤ - ٢٤٥.\n(^٢) \"مختصر اختلاف العلماء\" ٤/ ٣٦٩.\n(^٣) في الأصل: (حنظلة)، وفي الهامش: صوابه جبلة.\n(^٤) سلف برقم (٢٤٥٥) كتاب: المظالم، باب: إذا أذن إنسان لآخر شيئًا جاز.\n(^٥) من (غ).\n(^٦) \"مختصر اختلاف العلماء\" ٤/ ٣٧١.","vol":"27","page":162},{"text":"لأنه أشد الناس اتباعًا لآثار رسول الله - ﷺ - فلم يكن ليخالفه.\nوقد روي عن ابن عمر أنه كان ينتبذ التمر فينظر إلى التمرة بعضها بسرة وبعضها رطبة فيقطعها ولا ينتبذ كلها كراهية أن يواقع (^١) نهي الشارع عن الخليطين.\nوأما قياسهم أن ما حل على الانفراد حل مع غيره فلا قياس لأحد ولا رأي مع مخالفة السنة ومن خالفها فمحجوج بها.\nويقال للكوفيين: إذا جاز نكاح المرأة ونكاح أختها منفردتين فليس بالجمع بينهما بأس فإن قالوا: حرم الله الجمع بين الأختين قيل: وكذلك حرم رسوله الجمع بين ما ذكر، وكذلك الجواب في الجمع بين العمة وبنت أخيها.\nقال المهلب: ولا يصح عن رسول الله - ﷺ - النهي عن خلط الأُدم، وإنما روي ذلك عن عمر - ﵁ - وذلك من أجل السرف؛ لأنه كان يمكن أن يأتدم بأحدهما ويرفع الآخر إلى مرة أخرى.\nوقال أبو عمر: النهي في هذا الباب نهي عبادة واختيار لا للسرف والإكثار ولا لخوف الشدة، كما قاله الليث وغيره (^٢).\nقال ابن حزم: واحتج لأبي حنيفة بما روينا من طريق مسعر عن موسى بن عبد الله، عن امرأة من بني أسد، عن عائشة: أن رسول الله - ﷺ - كان يُنبذ له زبيب فيلقى فيه تمر أو تمر فيلقى فيه زبيب ثم قال: وهذا لا شيء؛ لأنه عن امرأة لم تسم (^٣) ومن طريق زياد بن يحيى\n_________\n(^١) في الأصل: (يوقع)، وفي الهامش: لعله يواقع.\n(^٢) \"الاستذكار\" ٢٤/ ٢٩٠.\n(^٣) رواه أبو داود (٣٧٠٧) وقال المنذري في \"مختصره\" ٥/ ٢٧٧: امرأة من بني أسد: مجهولة.","vol":"27","page":163},{"text":"الحسَّاني: حدثنا أبو بحر: ثنا عتّاب بن عبد العزيز الحماني: حدثتني صفية بنت عطية: سمعت عائشة تقول: وقد سئلت عن التمر والزبيب فقالت: كنت آخذ قبضة من تمر وقبضة من زبيب وأمرسه ثم أسقيه النبي - ﷺ - (^١) وهو أيضًا مردود؛ لأنه عن أبي بحر ولا يدرى من هو، عن عتّاب وهو مجهول، عن صفية ولا يدرى من هي (^٢).\nقلت: حكمه بالجهالة في حق أبي بحر عجيب فقد روى عنه جماعة منهم: الفلاس وأبو بكر بن أبي شيبة، قال أحمد: طرح الناس حديثه (^٣).\nوقال يحيى بن معين والنسائي: ضعيف الحديث (^٤)، وقال ابن المديني: ذهب حديثه (^٥)، وكان يحيى بن سعيد حسن الرأي فيه وحدث عنه وقال: إنكم تحدثون عمن هو دونه، وفي كتاب يحيى بن سعيد هو صاحب حديث وهو: عبد الرحمن بن عثمان بن أمية بن عبد الرحمن بن أبي بكرة البكراوي.\nوقال أبو حاتم: يكتب حديثه ولا يحتج به (^٦)، وقال أبو داود: صالح تركوا حديثه.\n_________\n(^١) رواه أبو داود (٣٧٠٨) وقال المنذري في \"مختصره\" ٥/ ٢٧٨ في إسناده: أبو بحر: عبد الرحمن بن عثمان البكراوي البصري، ولا يحتج بحديثه.\n(^٢) \"المحلى\" ٧/ ٥١٠.\n(^٣) \"الجرح والتعديل\" ٥/ ٢٦٥ (١٢٥٢).\n(^٤) \"تاريخ يحيى بن معين برواية الدوري\" ٤/ ٢٠٩، \"الضعفاء والمتروكين\" ١/ ٦٧ (٣٥٧).\n(^٥) \"الجرح والتعديل\" ٥/ ٢٦٥.\n(^٦) المصدر السابق.","vol":"27","page":164},{"text":"وقال ابن عدي: مشهور معروف وله أحاديث عن أبيه، عن شعبة وغيره من البصريين وهو ممن يكتب حديثه (^١).\nوقال ابن حبان: لا يجوز الاحتجاج به (^٢).\nوقال أبو أحمد: ليس بالقوي عندهم.\nوذكره ابن شاهين وابن حبان (^٣) وابن خلفون في ثقاتهم (^٤).\nوقال البخاري: لم يتبين لي طرحه (^٥).\nوقال أبو عمر في \"الاستيعاب\" (^٦) والعجلي: هو ثقة بصري (^٧)، وخرج حديثه الحاكم فمن هذا حاله كيف يدّعي جهالته؟ وحكمه على عتّاب بالجهالة عجيب أيضًا، فقد روى عنه جماعة منهم: يزيد بن هارون وأحمد بن سعيد الدارمي.\nوذكر ابن حبان في \"ثقاته\" (^٨)، وذكر الأثرم في \"ناسخه ومنسوخه\" أن حميد بن سليمان روى عن مجاهد عن عائشة عن رسول الله - ﷺ -: أنه رخص في الخليطين.\nقال الأثرم: هذا خلاف الأحاديث القوية، ومثل هذا لا يصح به حجة ولو لم يجيء خلافه.\n_________\n(^١) \"الكامل\" ٥/ ٤١٥.\n(^٢) \" المجروحين \" ٢/ ٦١.\n(^٣) \"تاريخ أسماء الثقات\" لابن شاهين ص ١٤٧ (٨٠٤)، \"ثقات ابن حبان\" ٣/ ٢٥٢.\n(^٤) ورد بهامش (س) ما نصه: كذا، في الأصل \"ثقاته\".\n(^٥) \"التاريخ الكبير\" ٥/ ٣٣١ (١٠٥٤).\n(^٦) كذا في الأصل وكتب فوقها: (لعله). وقال في الهامش: في أصله الاستعيا [غير منقوطة]، ولعله: الاستقصاء، وهذا يقرب -مما كتبته في الأصل- إلى التصحيف.\n(^٧) لم أقف عليه في \"الاستيعاب\" وهو عند العجلي في \"ثقاته\" ٢/ ٨٢ (١٠٥٨).\n(^٨) \"ثقات ابن حبان\" ٧/ ٢٩٥.","vol":"27","page":165},{"text":"قال: واحتجوا بأن ابن عباس رخص فيه، وقد صح عن ابن عباس عن رسول الله - ﷺ - النهي عنه، أفتراه كان يحدث الناس عن رسول الله - ﷺ - ثم يعمل بغيره؟ واحتجوا بأن ابن عمر رخص فيه وذلك من وجه ضعيف (^١).\nقال ابن حزم: فإن قالوا: هذا ندب.\nقلنا: لا دليل لكم عليه ثم الأمر كما قلتم فاكرهوه إذًا وانتدبوا إلى تركه.\nوقالوا أيضًا: نهى عنه لضيق العيش؛ ولأنه من السرف وهذا نادر؟ لأنه ما كان قط عند ذي عقل رطل تمر ورطل زبيب سرفًا ورطل زهو ورطل بسر سرفًا وهم بالمدينة والطائف وبلاد اليمن، والزبيب والتمر كثير بها أيضًا فإن أكل الدجاج والنقي والسكر أدخل على أموالهم في السرف وأبعد من ضيق العيش، وما نهى عنها رسول الله - ﷺ - (^٢).\nوقال القرطبي: أبعد بعض أصحابنا فمنع الخلط وإن لم يكن كذلك حتى منع خلطهما للتخليل، وهذا إنما يليق لمن لم يعلل النهي عن الخليطين بعلة، ويلزم عليه أن يجري النهي عن خلط اللبن والعسل وشراب الورد بالتنقيح، قلت: قد قيل بهذا كما سلف والخل والعسل وغير ذلك، والصواب ما ذهب إليه مالك والجمهور (^٣).\n_________\n(^١) \"الناسخ والمنسوخ\" ص ٢٢٢، ٢٢٣.\n(^٢) \"المحلى\" ٧/ ٥١١.\n(^٣) \"المفهم\" ٥/ ٢٦٠.","vol":"27","page":166},{"text":"<span data-type='title' id=toc-3418>١٢ - باب شُرْبِ اللَّبَنِ</span>\nوقَوْلِ اللهِ تَعَالَى: ﴿مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ﴾ [النحل: ٦٦].\n\n٥٦٠٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِىَ بِهِ بِقَدَحِ لَبَنٍ وَقَدَحِ خَمْرٍ. [انظر: ٣٣٩٤ - مسلم: ١٦٨ - فتح ١٠/ ٦٩]\n\n٥٦٠٤ - حَدَّثَنَا الْحُمَيْدِيُّ، سَمِعَ سُفْيَانَ، أَخْبَرَنَا سَالِمٌ أَبُو النَّضْرِ أَنَّهُ سَمِعَ عُمَيْرًا -مَوْلَى أُمِّ الْفَضْلِ- يُحَدِّثُ عَنْ أُمِّ الْفَضْلِ قَالَتْ: شَكَّ النَّاسُ فِي صِيَامِ رَسُولِ اللهِ - ﷺ - يَوْمَ عَرَفَةَ، فَأَرْسَلْتُ إِلَيْهِ بِإِنَاءٍ فِيهِ لَبَنٌ فَشَرِبَ. فَكَانَ سُفْيَانُ رُبَّمَا قَالَ: شَكَّ النَّاسُ فِي صِيَامِ رَسُولِ اللهِ - ﷺ - يَوْمَ عَرَفَةَ فَأَرْسَلَتْ إِلَيْهِ أُمُّ الْفَضْلِ. فَإِذَا وُقِفَ عَلَيْهِ قَالَ: هُوَ عَنْ أُمِّ الْفَضْلِ. [انظر: ١٦٥٨ - مسلم: ١١٢٣ - فتح ١٠/ ٦٩]\n\n٥٦٠٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ وَأَبِي سُفْيَانَ، عَنْ جَابِرِ بْنِ اللهِ قَالَ: جَاءَ أَبُو حُمَيْدٍ بِقَدَحٍ مِنْ لَبَنٍ مِنَ النَّقِيعِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «أَلاَّ خَمَّرْتَهُ، وَلَوْ أَنْ تَعْرُضَ عَلَيْهِ عُودًا». [٥٦٠٦ - مسلم: ٢٠١١ - فتح ١٠/ ٧٠]\n\n٥٦٠٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا صَالِحٍ يَذْكُرُ -أُرَاهُ- عَنْ جَابِرٍ - ﵁ - قَالَ: جَاءَ أَبُو حُمَيْدٍ -رَجُلٌ مِنَ الأَنْصَارِ- مِنَ النَّقِيعِ بِإِنَاءٍ مِنْ لَبَنٍ إِلَى النَّبِيِّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ -: «أَلاَّ خَمَّرْتَهُ، وَلَوْ أَنْ تَعْرُضَ عَلَيْهِ عُودًا». وَحَدَّثَنِي أَبُو سُفْيَانَ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ - ﷺ - بِهَذَا. [انظر: ٥٦٠٥ - مسلم:٢٠١١ - فتح ١٠/ ٧٠].\n\n٥٦٠٧ - حَدَّثَنِي مَحْمُودٌ، أَخْبَرَنَا النَّضْرُ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ الْبَرَاءَ - ﵁ - قَالَ: قَدِمَ النَّبِيُّ - ﷺ - مِنْ مَكَّةَ وَأَبُو بَكْرٍ مَعَهُ، قَالَ أَبُو بَكْرٍ: مَرَرْنَا بِرَاعٍ وَقَدْ عَطِشَ رَسُولُ اللهِ - ﷺ - قَالَ أَبُو بَكْرٍ - ﵁ -: فَحَلَبْتُ كُثْبَةً مِنْ لَبَنٍ فِي قَدَحٍ،","vol":"27","page":167},{"text":"فَشَرِبَ حَتَّى رَضِيتُ، وَأَتَانَا سُرَاقَةُ بْنُ جُعْشُمٍ عَلَى فَرَسٍ، فَدَعَا عَلَيْهِ، فَطَلَبَ إِلَيْهِ سُرَاقَةُ أَنْ لَا يَدْعُوَ عَلَيْهِ، وَأَنْ يَرْجِعَ، فَفَعَلَ النَّبِيُّ - ﷺ -. [انظر: ٢٤٣٩ - مسلم: ٢٠٠٩ -\nفتح ١٠/ ٧٠]\n\n٥٦٠٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «نِعْمَ الصَّدَقَةُ، اللِّقْحَةُ الصَّفِيُّ مِنْحَةً، وَالشَّاةُ الصَّفِيُّ مِنْحَةً، تَغْدُو بِإِنَاءٍ، وَتَرُوحُ بِآخَرَ». [انظر: ٢٦٢٩ - مسلم: ١٠١٩، ١٠٢٠ - فتح ١٠/ ٧٠]\n\n٥٦٠٩ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ الأَوْزَاعِيِّ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - شَرِبَ لَبَنًا فَمَضْمَضَ وَقَالَ: «إِنَّ لَهُ دَسَمًا». [انظر: ٢١١ - مسلم: ٣٥٨ - فتح ١٠/ ٧٠]\n\n٥٦١٠ - وَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ: عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «رُفِعْتُ إِلَى السِّدْرَةِ فَإِذَا أَرْبَعَةُ أَنْهَارٍ، نَهَرَانِ ظَاهِرَانِ، وَنَهَرَانِ بَاطِنَانِ، فَأَمَّا الظَّاهِرَانِ النِّيلُ وَالْفُرَاتُ، وَأَمَّا الْبَاطِنَانِ فَنَهَرَانِ فِي الْجَنَّةِ، فَأُتِيتُ بِثَلَاثَةِ أَقْدَاحٍ، قَدَحٌ فِيهِ لَبَنٌ، وَقَدَحٌ فِيهِ عَسَلٌ، وَقَدَحٌ فِيهِ خَمْرٌ، فَأَخَذْتُ الَّذِي فِيهِ اللَّبَنُ فَشَرِبْتُ، فَقِيلَ لِي: أَصَبْتَ الْفِطْرَةَ أَنْتَ وَأُمَّتُكَ».\nقَالَ هِشَامٌ وَسَعِيدٌ وَهَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ، عَنِ النَّبِيِّ - ﷺ - فِي الأَنْهَارِ نَحْوَهُ، وَلَمْ يَذْكُرُوا ثَلَاثَةَ أَقْدَاحٍ. [انظر: ٣٥٧٠ - مسلم: ١٦٢ - فتح ١٠/ ٧٠]\nذكر فيه ثمانية أحاديث تفرقت:\nأحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ بِقَدَحِ لَبَنٍ وَقَدَحِ خَمْرٍ سلف أول الكتاب، وذكره في التفسير.","vol":"27","page":168},{"text":"وأخرجه مسلم والنسائي (^١).\nوشيخه فيه عبدان وهو: عبد الله بن عثمان.\nثانيها:\nحديث أم الفضل في فطره يوم عرفة بعرفة.\nوأم الفضل هي لبابة الكبرى، وشيخه فيه الحميدي وهو عبد الله بن الزبير، وسلف في الحج والصوم (^٢).\nثالثها:\nحديث الأَعْمَشِ، عَنْ أَبِي صَالِحٍ وَأَبِي سُفْيَانَ، عَنْ جَابِرِ بْنِ عبد اللهِ قَالَ: جَاءَ أَبُو حُمَيْدٍ بِقَدَحٍ مِنْ لَبَنٍ مِنَ النَّقِيعِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"أَلَّا خَمَّرْتَهُ، وَلَوْ أَنْ تَعْرُضَ عَلَيْهِ عُودًا\".\nثم ساقه من حديث الأعمش أيضًا: قَالَ: سَمِعْتُ أَبَا صَالِحٍ يَذْكُرُ -أُرَاهُ- عَنْ جَابِرٍ - ﵁ - قَالَ: جَاءَ أَبُو حُمَيْدٍ -رَجُلٌ مِنَ الأَنْصَارِ- مِنَ النَّقِيعِ بِإِنَاءٍ مِنْ لَبَنٍ إِلَى النَّبِيِّ - ﷺ -، فَقَالَ النَّبِيُّ - ﷺ -: \"أَلَّا خَمَّرْتَهُ، وَلَوْ أَنْ تَعْرُضَ عَلَيْهِ عُودًا\" يقول الأعمش. وَحَدَّثَنِي [أبو] سُفْيَانَ، عَنْ جَابِرٍ، عَنِ النَّبِيّ - ﷺ - بهذا.\nوأبو صالح ذكوان أخرجا له (^٣).\n_________\n(^١) سلف برقم (٥٥٧٦) وسلف في التفسير برقم (٤٧٠٩) باب قوله: ﴿سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ﴾.\nوأخرجه مسلم (١٦٨) كتاب: الإيمان، باب: الإسراء برسول الله - ﷺ -، والنسائي ٨/ ٣١٢.\n(^٢) سلف برقم (١٦٥٨) باب: صوم يوم عرفة.\n(^٣) انظر: \"الجمع بين رجال الصحيحين\" ١/ ١٣٢ - ١٣٣.","vol":"27","page":169},{"text":"وأبو سفيان طلحة بن نافع انفرد به مسلم (^١).\nوأبو حميد هو الساعدي عبد الرحمن بن عمرو بن سعد بن مالك بن خالد بن ثعلبة بن حارثة بن عمرو بن الخزرج بن ساعدة، ابن عم سهل بن سعد بن مالك بن خالد بن ثعلبة.\nو(النقيع) بالنون: حماه الشارع وعُمر لنعم الفيء وخيل المجاهدين فلا يرعاه غيرها وهو موضع قريب من المدينة، كان ينتقع فيه الماء أي يجتمع، والماء الناقع، المجتمع ومنه حديث أول جمعة جمعت بالمدينة في نقيع الخضمات (^٢).\nوقال ابن التين: روي بالباء كبقيع الغرقد، وهي رواية أبي الحسن، والنون موضع تعمل فيه الآنية.\nوقال القرطبي: بالنون أكثر الرواة عليه، وهو: وادي العقيق على عشرين فرسخًا من المدينة (^٣). وزعم الخطابي: أنه القاع (^٤).\nوقال بعضهم: أصله كل موضع يستنقع فيه الماء. ورواه أبو بحر سفيان بن العاصي بباء موحدة (^٥).\n_________\n(^١) ذكر المصنف أن مسلمًا انفرد بتخريجه لطلحة بن نافع -أبي سفيان- ولكن ذكر ابن القيسراني أنه ممن اتفقا عليه ونقل الحافظ عن مغلطاي أنه قال: وهو على شرط البخاري انتهى. وتعقبه قائلًا: وليس كما زعم فإن البخاري وإن كان أخرج لأبي سفيان لكن أخرج له مقرونًا بأبي صالح ثلاثة أحاديث فقط فليس على شرطه. اهـ من \"الفتح\" ٩/ ٥٣٥ - ٥٣٦. وقال في موضع آخر من \"الفتح\" ٧/ ١٢٣: هذا من شأن البخاري في حديث أبي سفيان طلحة بن نافع صاحب جابر لا يخرج له إلا مقرونًا بغيره أو استشهادًا.\n(^٢) رواه أبو داود (١٠٦٩)، وابن ماجه (١٠٨٢) عن كعب بن مالك.\n(^٣) \"المفهم\" ٥/ ٢٨٣ وعزاه القرطبي للهروي.\n(^٤) انظر: \"غريب الحديث\" للخطابي ١/ ٦١٩ ونقله عن الأصمعي.\n(^٥) انظر: \"المفهم\" ٥/ ٢٨٣.","vol":"27","page":170},{"text":"قال الخليل: هو أرض فيها شجر (^١).\nوقوله: \"ألا خمرته\" أي: سترته ومنه خمار المرأة.\nوقوله: \"يعرضوا عليه عودًا\" هو بضم الراء، قاله الأصمعي، ورواه أبو عبيد بكسرها والوجه الأول.\nقال الخطابي: ورواه الأصيلي بالتخفيف يعرض، وأعرض بكسر الراء قول عامة الناس إلا الأصمعي قال بالضم خاصة في هذا (^٢).\nوقال الجوهري: عرض العود على الإناء والسيف على فخذه يعرضه ويعرُضه أيضًا (^٣). ومعنى الحديث: إن لم يغطِّ فلا أقل من أن يعرض عليه شيئًا لقوة النهي في تركه. وقوله: (فلا يقدر الشيطان على شيء) لا بد من ذكر الله كما جاء في الحديث وببركة اسمه تندفع المفاسد ويحصل تمام المقاصد.\nرابعها:\nحديث أبي إسحاق واسمه: عمرو بن عبد الله السَّبيعي قَالَ: سَمِعْتُ البَرَاءَ قَالَ: قَدِمَ النَّبِيُّ - ﷺ - وَأَبُو بَكْرٍ مَعَهُ، قَالَ أَبُو بَكْرٍ: مَرَرْنَا بِرَاعٍ وَقَدْ عَطِشَ رَسُولُ اللهِ - ﷺ -، قَالَ أَبُو بَكْرٍ: فَحَلَبْتُ كُثْبَةً مِنْ لَبَنٍ فِي قَدَحٍ، فَشَرِبَ رسول الله - ﷺ - حَتَّى رَضِيتُ، وَأَتَاه سُرَاقَةُ بْنُ مالك جُعْشُمٍ عَلَى فَرَسٍ، فَدَعَا عَلَيْهِ، فَطَلَبَ إِلَيْهِ سُرَاقَةُ ألاّ يَدْعُوَ عَلَيْهِ، وَأَنْ يَرْجِعَ، فَفَعَلَ النَّبِيُّ - ﷺوهو بعض حديث من الهجرة.\nوالكثبة من اللبن قدر حلبة، قاله الجوهري قال: وقال أبو زيد: هو\n_________\n(^١) \"العين\" ١/ ١٨٤.\n(^٢) \"أعلام الحديث\" ٣/ ١٥١٥.\n(^٣) \"الصحاح\" ٣/ ١٠٨٢ مادة: [عرض].","vol":"27","page":171},{"text":"ملء القدح (^١)، وعبارة ابن فارس الكثبة: القطعة من اللبن والتمر سميت بذلك؛ لاجتماعها وجمعها كُثُب (^٢).\nوقوله: (فجلبت له كثبة). كذا هنا، وفي رواية أخرى: أمرت الراعي فحلب.\nوهذا جائز أن ينسب إلى نفسه فعلًا أمر غيره بفعله.\nخامسها:\nحديث أبي الزناد واسمه عبد الله بن ذكوان، عن عبد الرحمن عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"نِعْمَ الصَّدَقَةُ، اللِّقْحَةُ الصَّفِيُّ مِنْحَةً، وَالشَّاةُ الصَّفِيُّ مِنْحَةً، تَغْدُو بِإِنَاءٍ، وَتَرُوحُ بِآخَرَ\".\nوالصفى: الناقة الغزيرة اللبن أو الشاة، وسلف ذلك في العارية.\nوعبارة ابن التين: الكثيرة اللبن ويدل على كثرة لبنها قوله: \"تغدو بإناء وتروح بآخر\".\nواللقحة بكسر اللام، كذا ذكر أهل اللغة، وذكر الهروي عن غير الأزهري الفتح أيضًا وهي التي نتجت حديثًا، والمعروف أنها ذات اللبن.\nسادسها:\nحديث ابن عباس - ﵄ - أنه - ﵇ - شَرِبَ لَبَنًا فَمَضْمَضَ وَقَالَ: \"إِنَّ لَهُ دَسَمًا\". سلف في الطهارة (^٣) وشيخه فيه أبو عاصم عن الأوزاعي، واسم أبي عاصم الضحاك بن مخلد النبيل، والأوزاعي\n_________\n(^١) المصدر السابق ١/ ٢٠٩ مادة: [كثب].\n(^٢) \"مقاييس اللغة\" ١/ ٨٨٦ مادة: [كثب].\n(^٣) سلف برقم (٢١١) باب: هل يمضمض من اللبن.","vol":"27","page":172},{"text":"عبد الرحمن بن عمرو أبو عمرو، وَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ: عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"رُفِعْتُ إِلَى السِّدْرَةِ فَإِذَا أَرْبَعَةُ أَنْهَارٍ .. \" الحديث، وفي آخره:\n\"فَأُتِيتُ بِثَلَاَثةِ أَقْدَاحٍ: قَدَحٌ فِيهِ لَبَنٌ، وَقَدَحٌ فِيهِ عَسَلٌ، وَقَدَحٌ فِيهِ خَمْرٌ، فَأَخَذْتُ الذِي فِيهِ اللَّبَنُ فَشَرِبْتُ، فَقِيلَ لِي: أَصَبْتَ الفِطْرَةَ أَنْتَ وَأُمَّتُكَ\".\nوقَالَ هِشَامٌ وَسعِيدٌ وَهَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ، عَنِ النَّبِيِّ - ﷺ - فِي الأَنْهَارِ نَحْوَهُ، وَلَمْ يَذْكُرُوا ثَلَاثَةَ أَقْدَاحٍ.\nتعليق إبراهيم وصله الإسماعيلي فقال: أخبرنا أبو حاتم مكي بن عبدان وأبو عمران موسى بن العباس قالا: ثنا أحمد بن يوسف السلمي، ثنا حفص بن عبد الله، ثنا إبراهيم به.\nوقال أبو نعيم: ثنا أبو بكر الآجري، ثنا عبد الله بن العباس الطيالسي، ثنا محمد بن عقيل، ثنا حفص بن عبد الله، حدثنا ابن طهمان، وقوله: وقال هشام .. إلى آخره. يريد: بحديث هشام ما أسلفه مسندًا في بدء الخلق (^١).\nوكذا حديث همام، وحديث سعيد تقدم عنده مسندًا عن قريب (^٢).\nوقال الإسماعيلي: حديث الزهري، عن سعيد، عن أبي هريرة أتيت بإناءين أصح إسنادًا من هذا وذاك أولى من هذا، ولما ذكر ابن التين هذِه الرواية قال الذي في غيره: بقدحين، وزاد هنا: قدح العسل وقد سلف.\n_________\n(^١) سلف برقم (٣٢٠٧) باب: ذكر الملائكة.\n(^٢) سلف برقم (٣٢٠٧).","vol":"27","page":173},{"text":"وإذا عرفت ذلك، فالفرث في الآية المبدأ بها: الكرش، وقال في \"المنتهى\": هو السرجين ما دام في الكرش، والجمع: فروث، وفي \"الجامع\" و\"المحكم\" كذلك (^١). وقال القزاز: هو ما ألقي من الكرش وكل شيء أخرجته من وعاء فنثرته فقد فرثته، ومنه يقولون: فرثت جلد النمر: إذا أخرجت ما فيه، والفراثة: ما أخرج من الكرش، (وقد أفرثت ما أخرج من الكرش) (^٢) وقد أفرثت الكرش إفراثًا إذا ألقيت فرثها.\nفصل:\nوشرب اللبن حلال بكتاب الله، وليس قول من قال إنه يسكر الكثير منه بشيء؛ لأن كل ما أباح الله تعالى في أكله وشربه فوقع منه لشاربه أو آكله سكر فهو غير مأثوم إلا أن يتعمد شربه لذهاب عقله دون منفعة يقصدها فهو آثم لقصده إلى ذهاب عقله، وإنما يكون السكر منه بصناعة تدخله وقد أسلفنا أنه يعمل منه خمر وإن وجد أحد بسكر منه فهي آفة في خلقته وهذا في الشاذ والنادر فلذلك لم يحكم فيه بحكم عام، وهذا هو تفسير الترجمة المذكورة.\nوفي الآية دليل أن الماء إذا خالطته نجاسة فتغير ثم قعدت عنه حتى صفا وحلا وطابت رائحته أنه طاهر يجوز الوضوء به لقوله تعالى: ﴿مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا﴾ [النحل: ٦٦] فوصفه بالخلوص مما خالطه من الدم وحثالة الفرث وهذا دليل لازم.\nوقد روى مالك في جباب تقع فيها الدابة فتموت وتروث فيها البقر والغنم حتى تنتن ثم تصفو وتطيب أنه يجوز التوضؤ بمائها.\n_________\n(^١) \"المحكم\" ١١/ ١٢٨ مادة: (فرث).\n(^٢) هكذا في الأصل، وهي زيادة يستقيم السياق بدونها.","vol":"27","page":174},{"text":"فصل:\nوالنهران الباطنان في الجنة في حديث أنس إذا أبدلت الأرض ظهرا إن شاء الله، قاله ابن بطال (^١).\nوأما أخذه اللبن وما قيل له: هديت الفطرة، فهو من باب الفأل؛ لأن اللبن أول ما يفتح الرضيع إليه فمه، فلذلك سمي فطرة لأنه فطر جوفه أي: شقه أول شيء، والفطور: الشقوق.\nوقوله: ولو أخذت الخمر غوت أمتك. فيه دليل على أن الخمر كلها قليلها وكثيرها مقرون بها الغي فيجب أن تكون حرامًا، وإنما أُتي بثلاثة أقداح وقيل له: خذ أيها أحببت؛ ليريه الله فضل تيسيره له، ولو أُتي بقدح واحد لخفي موضع التيسير عليه.\nوقوله: (فحلبت كثبة)، قال صاحب \"العين\": كل ما جمعته من قليل فقد كثبته وهي كثبة وقد سلف أيضًا (^٢).\nفصل:\nفي (أبي داود) (^٣) من حديث جابر مرفوعًا: \"غطوا الإناء وأوكوا السقاء فإن في السنة ليلة ينزل فيها وباء لا يمر بابًا ليس عليه غطاء إلا نزل فيه\" (^٤).\nقال الليث بن سعد راوي الحديث: الأعاجم يتقون ذلك في كانون الأول (^٥). وأخرجه البخاري كما تقدم ويأتي فيه أيضًا، وسلف في بدأ\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٦٧.\n(^٢) \"العين\" ٥/ ٣٥٣ - ٣٥٢ مادة: [كثب].\n(^٣) مضبب عليها في (س) وفي الهامش: إنما هو في مسلم، انفرد به. فاعلمه.\n(^٤) مسلم (٢٠١٢) كتاب: الأشربة، باب: الأمر بتغطية الإناء ..\n(^٥) مسلم بعد حديث (٢٠١٤).","vol":"27","page":175},{"text":"الخلق ويأتي في الاستئذان (^١).\nوفي مسلم عن أبي حميد فذكر حديث إتيانه بقدح من لبن، وفي آخره قال أبو حميد: إنما أمر بالأسقية أن توكأ ليلًا، وبالأبواب أن تغلق ليلًا (^٢). ولابن أبي عاصم وبوب له من قال: تخمر نهارًا من حديث جابر أيضًا؛ لأنه - ﵇ - أُتي بإناء لبن نهارًا فقال: هلا خمرتموه أو عرضتم عليه عودًا.\nوفي لفظ: كنا مع رسول الله فاستسقى فقال رجل: ألا أسقيك نبيذًا؟ قال: \"بلى\" فجاء بقدح فيه نبيذ فقال - ﵇ -: \"ألا خمرته ولو أن تعرض عليه عودًا\" قال: وفيه عن أبي حميد، وفي حديث أبي هريرة: أمرنا رسول الله بتغطية الوَضوء وإيكاء السقاء والإناء. وفي حديث ابن عباس يرفعه: \"إذا شرب أحدكم لبنًا فليقل: الحمد لله اللهم بارك لنا فيه وزدنا منه\" (^٣) فليس شيء يجزي من الطعام والشراب إلا اللبن.\nفصل:\nالحديث الثاني رواه أولًا من حديث سفيان وقال: أم الفضل وفي آخره: كان سفيان ربما قال: شك الناس في صيام رسول الله - ﷺ - يوم عرفة فأرسلت إليه أم الفضل فإذا وقف عليه قال: هو عن أم الفضل.\nقال الداودي: قوله: عن أم الفضل، ومرة يقول: أرسلت إليه أم الفضل، فقد تقول ذلك أم الفضل عن نفسها فتذكر ما قالت، وربما ذكر معناه.\n_________\n(^١) سلف برقم (٣٢٨٠) باب: صفة إبليس وجنوده وسيأتي برقم (٦٢٩٥).\n(^٢) \"مسلم\" (٢٠١٠) كتاب: الأشربة، باب: في شرب النبيذ وتخمير الإناء.\n(^٣) رواه أبو داود (٣٧٣٠) والترمذي (٣٤٥٥) وقال: حسن.","vol":"27","page":176},{"text":"<span data-type='title' id=toc-3419>١٣ - باب اسْتِعْذَابِ الْمَاءِ</span>\n٥٦١١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: كَانَ أَبُو طَلْحَةَ أَكْثَرَ أَنْصَارِيٍّ بِالْمَدِينَةِ مَالًا مِنْ نَخْلٍ، وَكَانَ أَحَبُّ مَالِهِ إِلَيْهِ بَيْرَحَاءَ، وَكَانَتْ مُسْتَقْبِلَ الْمَسْجِدِ، وَكَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُهَا وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّبٍ. قَالَ أَنَسٌ: فَلَمَّا نَزَلَتْ ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران:٩٢] قَامَ أَبُو طَلْحَةَ فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ اللهَ يَقُولُ: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ وَإِنَّ أَحَبَّ مَالِي إِلَيَّ بَيْرُحَاءَ، وَإِنَّهَا صَدَقَةٌ لِلَّهِ أَرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ اللهِ، فَضَعْهَا يَا رَسُولَ اللهِ حَيْثُ أَرَاكَ اللهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «بَخٍ ذَلِكَ مَالٌ رَابِحٌ -أَوْ رَايِحٌ، شَكَّ عَبْدُ اللهِ- وَقَدْ سَمِعْتُ مَا قُلْتَ، وَإِنِّي أَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ». فَقَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُولَ اللهِ، فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَفِي بَنِي عَمِّهِ.\nوَقَالَ إِسْمَاعِيلُ وَيَحْيَى بْنُ يَحْيَى: \"رَايِحٌ\". [انظر: ١٤٦١ - مسلم: ٩٩٨ - فتح ١٠/ ٧٤]\nذكر فيه حديث أنس - ﵁ - في قصة بيرحاء السالفة في الزكاة (^١)، وموضع الحاجة منه قوله: (وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّبٍ). وقال فيه: \"بَخٍ ذَلِكَ قال رَابِحٌ -أَوْ- رَايِحٌ، شَكَّ عَبْدُ اللهِ- وَقَالَ إِسْمَاعِيلُ وَيَحْيَى بْنُ يَحْيَى: \"رَايحٌ\".\nوحديث ابن عباس السالف أنه - ﵇ - قال لامرأة أبي الهيثم: أين أبو الهيثم؟ فقالت: لرسول الله يستعذب لنا الماء. الحديث (^٢).\n_________\n(^١) سلف برقم (١٤٦١) باب: الزكاة على الأقارب.\n(^٢) رواه أبو يعلى في \"مسنده\" ١/ ٢١٤ - ٢١٥ (٢٥٠)، والطبراني ١٩/ ٢٥٣ وقال الهيثمي في \"المجمع\" ١٠/ ٣١٦: رواه البزار وأبو يعلى باختصار قصة الغلام ورواه الطبراني كذلك وفي أسانيدهم كلها عبد الله بن عيسى وهو ضعيف. اهـ.\nقلت: وله شاهد من حديث أبي هريرة عند مسلم برقم (٢٠٣٨).","vol":"27","page":177},{"text":"وروى ابن أبي عاصم من حديث أبي هريرة مثله مرفوعًا، ومن حديث عائشة أنه - ﵇ - كان يستعذب له الماء من بيوت السقيا، ولا شك أن التماس الماء العذب لا ينافي الزهد، ولا يدخل في الترفه المكروه بخلاف تطييب الماء بالمسك، وشبهه الذي يكرهه مالك؛ لأنه نص على كراهة الماء المطيب بالكافور للمحرم والحلال قال: لأنه نوع من السرف.\nوشرب الماء وطلبه مباح للصالحين والفضلاء وليس شرب الماء الزعاق أفضل من شرب العذب؛ لأنه - ﵇ - كان يشرب العذب ويؤثره، وفيه القدوة والأسوة الحسنة ومحال أن يترك الأفضل في شيء من أفعاله، وفيه دلالة على استعذاب الأطعمة وجميع المآكل جائز لذوي الفضل وأن ذلك من أفعال الصالحين.\nولو أراد الله أن لا يؤكل لذيذ المطاعم لم يخلقها لعباده ولا امتن بها عليهم بل أراد منهم أكلها ومقابلتها من الشكر الجزيل عليها والحمد بما منَّ به منها بما ينبغي لكرم وجهه وعز سلطانه، فإن كانت نعمة لا تكافئ شكرًا عليها إلا بتجاوزه عن تقصيرنا، وقد قال أهل التأويل في قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧] أنها أنزلت فيمن حرم على نفسه لذيذ المطاعم.\nفصل:\nبيرحاء: فيها لغات كثيره أسلفتها، واقتصر ابن التين هنا على أن الرواية بالمد والقصر، فإن كان منسوبًا إلى حاء التي هي من حروف الهجاء فهي تمد وتقصر، وإن كانت حاء من برح همز حاء أو تكون زجر الإبل بالمد والقصر أيضًا.","vol":"27","page":178},{"text":"فصل:\nقال بعض العلماء: هذا الحديث أصل في الشرب من ماء الجباب بغير ثمن.\nفصل:\nوبخ: كلمة تقال عند المدح والرضى بالشيء وتكرر للمبالغة فيقال: بخ بخ فإن وصلت خفضت ونونت وربما شددت كالاسم.\nومعنى رابح بالباء: أي ربح كثير الربح، وقيل: وصفه صاحبه موضع الربح وهو من حسن كلامهم، تقول: مال رابح ومتجر رابح ولا تقول: مربح.\nومعنى رايح بالمثناة تحت من راح: أي يروح أجره إلى يوم القيامة، وقيل: يروح عليه في الآخرة بالأجر العظيم.\nفصل:\nفيه كما قال أبو عبد الملك: أن من تصدق بشيء معين لزمه إن كان أكثر من ثلثه؛ لأنه - ﵇ - لم يسأله أهو أكثر من ثلث ماله؟ وهذا لا حجة فيه لأنه يحتمل أن يكون - ﵇ - علم كثرة ماله يؤيده: (وكان أكثر أنصاري بالمدينة مالًا) لا جرم. قال ابن التين: إنه أظهر الاحتمالين، قال: وفي مشهور مذهب مالك يلزمه ذلك، وقيل: لا يلزمه.\nفصل:\nوقوله: (فجَعَلَها في أقاربِه وبني عمه)، يريد: وهم بنو عمه ولم يختلف أنه إذا أوصى بشيء لقرابته أن قرابته من قبل أبيه يدخلون، واختلف هل يدخل قرابته من أمه، فقال ابن القاسم: لا، وقال ابن الماجشون: نعم ويدخل بنو البنات.","vol":"27","page":179},{"text":"<span data-type='title' id=toc-3420>١٤ - باب شَوْبِ (^١) اللَّبَنِ بِالْمَاءِ</span>\n٥٦١٢ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّهُ رَأَى رَسُولَ اللهِ - ﷺ - شَرِبَ لَبَنًا وَأَتَى دَارَهُ، فَحَلَبْتُ شَاةً، فَشُبْتُ لِرَسُولِ اللهِ - ﷺ - مِنَ الْبِئْرِ، فَتَنَاوَلَ الْقَدَحَ فَشَرِبَ، وَعَنْ يَسَارِهِ أَبُو بَكْرٍ وَعَنْ يَمِينِهِ أَعْرَابِيٌّ، فَأَعْطَى الأَعْرَابِيَّ فَضْلَهُ، ثُمَّ قَالَ: «الأَيْمَنَ فَالأَيْمَنَ». [انظر: ٢٣٥٢ - مسلم:\n\n٢٠٢٩ - فتح ١٠/ ٧٥]\n\n٥٦١٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ سَعِيدِ بْنِ الْحَارِثِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ على رَجُلٍ مِنَ الأَنْصَارِ وَمَعَهُ صَاحِبٌ لَهُ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «إِنْ كَانَ عِنْدَكَ مَاءٌ بَاتَ هَذِهِ اللَّيْلَةَ فِي شَنَّةٍ، وَإِلاَّ كَرَعْنَا». قَالَ: وَالرَّجُلُ يُحَوِّلُ الْمَاءَ فِي حَائِطِهِ قَالَ: فَقَالَ الرَّجُلُ، يَا رَسُولَ اللهِ، عِنْدِي مَاءٌ بَائِتٌ فَانْطَلِقْ إِلَى الْعَرِيشِ. قَالَ: فَانْطَلَقَ بِهِمَا، فَسَكَبَ فِي قَدَحٍ، ثُمَّ حَلَبَ عَلَيْهِ مِنْ دَاجِنٍ لَهُ قَالَ: فَشَرِبَ رَسُولُ اللهِ - ﷺ -، ثُمَّ شَرِبَ الرَّجُلُ الَّذِي جَاءَ مَعَهُ. [٥٦٢١ - فتح ١٠/ ٧٥]\nذكر فيه حديث أنس - ﵁ - أَنَّهُ - ﵇ - شَرِبَ لَبَنًا .. الحديث.\nوقد سلف (^٢)، وشيخه فيه عبدان وهو عبد الله بن عثمان، وقد سلف قريبًا (^٣).\n_________\n(^١) هكذا بالأصل وجاءت في بعض الروايات [شرب] وأيدها ابن المنير فقال في \"المتواري\" ص ٢١٧: شرب اللبن بالماء هو أصل في نفسه، وليس من باب الخليطين في شيء.\nوتبعه ابن حجر فقال في \"الفتح\" ١٠/ ٧٥: إنما قيده بالشرب للاحتراز عن الخلط عند البيع فإنه غش.\n(^٢) سلف برقم (٢٣٥٢) كتاب: المساقاة، باب: في الشرب ومن رأى صدقة الماء وهبته ووصيته جائزة ..\n(^٣) سلف في حديث (٥٦٠٣) باب: شرب اللبن.","vol":"27","page":180},{"text":"وحديث جابر بن عبد الله أَنَّه - ﷺ - دَخَلَ عَلَى رَجُلٍ مِنَ الأَنْصَارِ وَمَعَهُ صَاحِبٌ لَهُ .. وفيه:، فَسَكَبَ فِي قَدَحٍ، ثُمَّ حَلَبَ عَلَيْهِ مِنْ دَاجِنٍ لَهُ.\nوفي إسناده أبو عامر وهو العقدي عبد الله بن عمرو.\nومعنى (\"وإلا كرعنا\") يقال: كرع في الماء تكرع كرعًا وكروعًا: إذا تناوله بفيه من غير أن يشرب بكفه ولا بإناء كما تشرب البهائم؛ لأنها تدخل فيه بأكارعها يقال: أكرع في هذا الإناء نفسًا أو نفسين.\nوترجم لحديث جابر باب الكرع في الحوض (^١)، وفيه: فقال: يا رسول الله بأبي وأمي وهي ساعة حارَّة.\nوشرب اللبن بالماء هو أصل في نفسه وليس من باب الخليطين في شيء (^٢)، والحكمة -كما قال المهلب- في شرب الماء: البارد ما فعله الشارع من الجرع لاستلذاذ برودته، وكان ذلك في يوم حر، ألا ترى قوله في باب الكرع وهي ساعة حارة؛ ولذلك صب له اللبن علي الماء ليقوي برده لاجتماع برد اللبن مع برد الماء البائت، وفيه أنه لا بأس بطلب البارد في سموم الحر، وقصد الرجل الفاضل بنفسه فيه حيث يعرف مواضعه عند إخوانه، وقد روى أبو هريرة عن النبي - ﷺ -: \"إن أول ما يحاسب به العبد يوم القيامة أن يقال له: ألم أصح جسمك وأروك من الماء البارد\" (^٣).\n_________\n(^١) سيأتي عند حديث (٥٦٢١).\n(^٢) ذكره ابن المنير في \"المتواري\" ص ٢١٧.\n(^٣) رواه الترمذي (٣٣٥٨)، وابن حبان ١٦/ ٣٦٤ - ٣٦٥ (٧٣٦٤) والحاكم ٤/ ١٣٨، وغيرهم وقال الترمذي: غريب، وقال الحاكم: صحيح الإسناد. وصححه الألباني في \"الصحيحة\" (٥٣٩).","vol":"27","page":181},{"text":"وقوله: (\"وإلا كرعنا\") يريد: إن لم يكن عندك ماء بارد ولا عذب كان الأولى في شربه الكرع لئلا يعذب نفسه لكراهته في كثرة الجرعات، والكرع: شرب الرجل بفيه كما سلف، وكرع أيضًا في الإناء إذا مال نحوه بفيه فشرب منه.\nقال الجوهري: وفيه لغة أخرى: كرع بالكسر، يكرع كرعًا (^١).\nوذكر أبو عبد الملك قولًا شاذًّا في معنى كرع: شرب بيده، وأهل اللغة على خلافه.\nفرع:\nخلط اللبن بالماء إنما يجوز عند الشرب لطلب اللذة والحاجة إلى ذلك، وأما عند البيع؛ فإنه لا يجوز لأنه غش، ذكره ابن بطال وهو ظاهر (^٢).\nفصل:\nمعنى (فشيب لرسول الله - ﷺ - من البئر) أي: خلط.\nوقوله: (وعن يساره أبو بكر وعن يمينه أعرابي فأعطى الأعرابي فضله) هو خالد بن الوليد كما سلف، وفيه البُداءة باليمين.\nقيل: وفيه هبة المجهول؛ لأنه - ﵇ - وهب لكل واحد من جلسائه قَدْرَ رَيَّةٍ ولا نعلم مبلغه وهو مشهور مذهب مالك خلافًا للشافعي وفيه جواز هبة المتاع خلافًا لأبي حنيفة، وفيه: هبة الواحد للجماعة.\nقيل: وفيه أن من قدم إليه بطعام لا يلزمه أن يسأل من أين صار إليه ولعله علم طيب كسبه، وفيه مواساة الجلساء من الهدية واشتراكهم فيها،\n_________\n(^١) \"الصحاح\" ٣/ ١٢٧٥ مادة: [كرع].\n(^٢) \"شرح ابن بطال\" ٦/ ٧٠.","vol":"27","page":182},{"text":"وقد سلف مرفوعًا: \"جلساؤكم شركاؤكم في الهدية\" (^١) ولا يصح، وإن صح فعلى الندب إلى التحاب وبر الجلساء، وفيه مجالسة أهل البدو؛ لأن العرب جيل من الناس ينسب إليهم عربي وهم سكان الأنصار وأهلها، والأعراب منهم سكان البادية والنسبة إلى الأعراب أعرابي؛ لأنه لا واحد له، وليس الأعراب جمعًا لعربي كالأنباط جمع للنبط وإنما العرب اسم جنس.\nوالشنة بفتح الشين: القربة الخلقة والشنّ أيضًا وكأنها صغيرة.\nوقال الداودي: هي التي زال شعرها من القدم.\nوقوله: (فانطلق إلى العريش): هي خيمة من خشب وثمام وهو نبت ضعيف له خُوصٌ.\nوقال الداودي: العريش شيء يجعل من الجريد كالقبة، والجمع: عُرُش مثل قليب وقُلُب، ومنه قيل لبيوت مكة: العُرُش؛ لأنها عيدان تنصب ويظلل عليها.\nوقوله: (فسكب في قدح) أي: صبَّ فيه.\n_________\n(^١) لم أقف عليه بهذا اللفظ وروى نحوه البيهقي في \"سننه\" ٦/ ١٨٣ وقال البخاري في \"صحيحه\" قبل حديث (٢٦٠٩): ويذكر عن ابن عباس: أن جلساءه شركاؤه. ولم يصح.","vol":"27","page":183},{"text":"<span data-type='title' id=toc-3421>١٥ - باب شَرَابِ الْحَلْوَاءِ وَالْعَسَلِ</span>\nوَقَالَ الزُّهْرِيُّ: لَا يَحِلُّ شُرْبُ بَوْلِ النَّاسِ لِشِدَّةٍ تَنْزِلُ؛ لأَنَّهُ رِجْسٌ. قَالَ اللهُ تَعَالَى: ﴿أُحِلَّ لَكُمُ الطَّيِّبَاتُ﴾ [المائدة: ٥]، وَقَالَ ابن مَسْعُودٍ فِي السَّكَرِ: إِنَّ اللهَ لَمْ يَجْعَلْ شِفَاءَكُمْ فِيمَا حَرَّمَ عَلَيْكُمْ.\n\n٥٦١٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: أَخْبَرَنِي هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُعْجِبُهُ الْحَلْوَاءُ وَالْعَسَلُ. [انظر:٤٩١٢ - مسلم: ١٤٧٤ - فتح ١٠/ ٧٨]\nثم ساق من حديث عائشة - ﵂ -: كَانَ النَّبِيُّ - ﷺ - يُعْجِبُهُ الحَلْوَاءُ وَالْعَسَلُ وقد سلف (^١).\nوقول الزهري: أخرجه عبد الرزاق عن معمر، عنه (^٢).\nوعندنا لا يجوز التداوي بالبول وغيره من النجاسات (^٣) خلا الخمر والمسكرات.\nقال ابن التين: وشرب البول إن كان لغير ضرورة فهو حرام؛ لأن الشارع سماه خبثًا، فقال: \"وهو يدافعه الأخبثان\" (^٤).\nوقال تعالى: ﴿وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ﴾ [الأعراف: ١٥٧] وعند الشدة هو كالميتة قال: وتعليل الزهري بأنه رجس غير ظاهر؛ لأن الميتة والدم ولحم الخنزير رجس أيضًا ولعله يريد أن الرخصة لم ترد فيه بخلافها فبقي على أصله في التحريم وما ذكره غير ظاهر، وقيل\n_________\n(^١) سلف برقم (٤٩١٢) كتاب: التفسير، باب: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ﴾.\n(^٢) لم أقف عليه في \"مصنفه\" ولا في \"تفسيره\".\n(^٣) ورد بهامش (س) ما نصه: بشرطين عندنا معروفين.\n(^٤) رواه مسلم (٥٦٠) من حديث عائشة.","vol":"27","page":184},{"text":"أنهما يخبثان النفس، والبول لا يقطع العطش، فإن صح هذا فلا يباح لانتفاء الفائدة.\nوعن الحسن: أنه كان يكره الدواء يجعل فيه البول.\nوقال ابن بطال: أبوال الناس مثل الخمر والميتة في التحريم، ولم يختلفوا في جواز أكل الميتة عند الضرورة، فكذلك البول والفقهاء على خلاف قول ابن شهاب وإنما اختلفوا في جواز شرب الخمر عند الضرورة فقال مالك: لا يشربها لأنها لا تزيده إلا عطشًا وجوعًا، وأجاز أبو حنيفة أن يشرب منها مقدار ما يمسك به رمقه (^١).\nوالأصح عندنا أنه لا يجوز تعاطيها لعطش ولا لتداوٍ، واحتج المانع بقول ابن مسعود في الكتاب، وقد روي هذا عن رسول الله - ﷺ - كما ستعلمه، واحتج الكوفيون بأن الضرورة أباحت أكل ما حرم الشرع من الميتة والدم ولحم الخنزير والبول وما لا ينقلب إلى حالة أخرى، فأن تبيح الخمر كان أولى؛ لأنها قد تنتقل من حالها إلى حال التخليل.\nوكان الشيخ أبو بكر فيما حكاه ابن القصار يقول: إن دفعته إليها ضرورة تغلب على ظنه أنه يتخلص بشربها جاز؛ لأنه لو تغصص بلقمة في حلقه فلم يجد ما يدفعها به واضطر أن يردها بالخمر جاز له ذلك ولم يجز أن يمنعه من هذِه الحال فيصير كالميتة عند الضرورة والأمر كما قال إن شاء الله (^٢).\nقلت: مسألة الغصة النفع بها محقق وهذا مظنون فافترقا.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٤/ ٣٦٣.\n(^٢) \"شرح ابن بطال\" ٦/ ٧٠ - ٧١.","vol":"27","page":185},{"text":"فصل:\nوأثر ابن مسعود أخرجه ابن أبي شيبة عن جرير، عن منصور، عن أبي وائل أن رجلًا أصابه الصفر فسأل عبد الله عن ذلك فقال: إن الله لم يجعل شفاءكم فيما حرم (^١). وعند أحمد: اسم الرجل خثيم بن العداء، قال ابن أبي شيبة: وحدثنا محمد بن فضيل عن العلاء عن أبيه عن ابن مسعود قال: إن أولادكم ولدوا على الفطرة فلا تسقوهم السكر فإن الله لم يجعل شفاءكم فيما حرم عليكم (^٢).\nورواه ابن حبان في \"صحيحه\" مرفوعًا (^٣).\nولأحمد من حديث غنية بنت رُضي الجرمية، عن عائشة - ﵂ - أنها سئلت عن صبي وصف له نبيذ في جريرة صفرة، فقالت: أي شيء تريدين به الشفاء، لا هو سقم (^٤).\nوقال ابن التين عن أبي الحسن: إن كان ابن مسعود أراد سكر الأشربة فيمكن أن يكون سقط من الكلام ذكر السؤال عن ذلك، وإن كان أراد السكْر بسكون الكاف فهو الذي ينتبذ به السكر فيمكن أن يكون الساقط عنه، وأحسبه هذا أراد لأني أظن عند بعض المفسرين هذِه الحكاية، وسئل ابن مسعود وهو قائم عن النهي عن التداوي بشيء من المحرمات، فقال ذلك، فالله أعلم بما أراد البخاري من ذلك.\n_________\n(^١) \"المصنف\" ٥/ ٣٧ (٢٣٤٨٢) وقال العيني في \"عمدة القاري\" ١٧/ ١١: إسناده صحيح على شرط الشيخين.\n(^٢) لم أقف عليه في \"المصنف\" ولا في المطبوع من \"مسنده\".\n(^٣) رواه ابن حبان بلفظ: \"إن الله لم يجعل شفاءكم في حرام\" من حديث أم سلمة - ﵂ - ٤/ ٢٣٣ (١٣٩١).\n(^٤) رواه في \"الأشربة\" ص ٦٠ (١٢٠).","vol":"27","page":186},{"text":"قلت: قد أسلفنا المراد صريحًا، قال أبو داود: قول ابن مسعود في السكر هو الحق؛ لأن الله حرم الخمر ولم يذكر فيها ضرورة وأباح في الضرورة الميتة ولحم الخنزير، ففهم الداودي أن ابن مسعود تكلم عن استعمال الخمر عند الضرورة وليس كذلك، وإنما تكلم على التداوي به، وذلك أن التداوي به يجد الإنسان مندوحة عنه بغيره، ولا يقطع بنفعه بخلاف استعمال الميتة وأخواتها للضرورة وهي الجوع، وقد اختلف في السكر فقيل: هو الخمر وبه جزم الدمياطي وقيل: ما كان شربه حلالًا كالنبيذ والخل، وقيل: هو النبيذ.\nقال الجوهري: هو نبيذ التمر (^١).\nفصل:\nوحديث عائشة - ﵂ - في إسناده أبو أسامة وهو حماد بن أسامة مات سنة إحدى ومائتين وفيها مات معروف الكرخي، وقد سلف أن الحلواء فيها ثلاثة أقوال: قول الخطابي: أنها ما تصنع من العسل ونحوه (^٢).\nوقال الداودي: هو النقيع الحلو، وعليه يدل تبويب البخاري شرب الحلواء، وقال أيضًا: هو التمر ونحوه من الثمار، وتقدم أن الأصمعي قصرها وتكتب بالياء، والفراء يمدها، وابن فارس والجوهري حكياها (^٣)، وعبارة ابن بطال: الحلواء: كل شيء حلو، وفيه من الفقه أن الأنبياء والصالحين والفضلاء يأكلون الحلاوات والطيبات ولا يتركونها تقشفًا، وقد نزع ابن عباس أكل الطعام الطيب بقوله\n_________\n(^١) \"الصحاح\" ٢/ ٦٨٧ مادة: [سكر].\n(^٢) \"أعلام الحديث\" ٣/ ٢٠٥٣.\n(^٣) انظر \"مقاييس اللغة\" ص ٢٥٩، و\"الصحاح\" ٦/ ٢٣١٧.","vol":"27","page":187},{"text":"تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللهِ الَّتِي أَخْرَجَ لِعِبَادِهِ﴾ [الأعراف: ٣٢] الآية، ومدارها على أن الطيبات الحلال وكل ما كان حلالًا حلوًا كان أو حامضًا فهو طيب لمن استطابه (^١).\nقال ابن المنير: ترجم البخاري على شيء وأعقبه بضده يشير إلى أن الطيبات هي الحلال لا الخبائث والحلواء من الطيبات، وأشار بقول ابن مسعود إلى أن كون الشيء شفاءً ينافي كونه حرامًا، والعسل شفاء فوجب أن يكون حلالًا، ثم عاد إلى ما يطابق الترجمة [نصًّا، ونبه بقوله: شرب الحلواء. أنها ليست الحلواء] (^٢) المعهودة التي يتعاطى المترفون، وإنما هي شيء يشرب إناء عسل بماء أو غير ذلك مما شاكله (^٣).\nويجوز أن يقال: شرب الحلواء والعسل، وربما هو الصحيح؛ لأن العرب لا تعرف الحلواء المعقودة التي هي الآن معهودة، وإن أطلقوا الاسم فما أظنهم -والله أعلم- أطلقوه إلا على الحلو كالعسل والماء المنبوذ فيه التمر وغيره.\nوقد نبه عليه البخاري في الترجمة باب: شرب الحلواء والعسل، والحلواء التي بأيدي الناس التي يطلقون عليها هذا الاسم لا تشرب فتعين أن المقصود ما يمكن شربه وهو الماء المنبوذ فيه التمر ونحوه، وكذلك العسل.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ٧٠.\n(^٢) ما بين المعقوفين ليس في الأصل، وما أثبتناه من كلام ابن المنير؛ ليستقيم السياق.\n(^٣) \"المتواري\" ص ٢١٨.","vol":"27","page":188},{"text":"فإن قيل: قد قال في الترجمة: والعسل والحلو يشمل كل حلو عسلًا وغيره فتقول هذا من قبيل التخصيص بعد التعميم وهي قاعدة معروفة لقوله تعالى: ﴿فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (٦٨)﴾ [الرحمن: ٦٨] ولا يخلو هذا النوع من التخصيص من فائدة، ويحتمل أن تكون الفائدة البينة على جواز شرب العسل إذ قد يتخيل أن شربه من السرف.\nقلت: ودعواه له أن العرب لا تعرف هذِه الحلواء ليس كما قال، هم يعرفون الفالوذج وهو لباب البُر بسمن البقر يعقد بالعسل الماوي، وهو الذي نسميه الآن الصابونية، وفيه شعر أمية بن أبي الصلت في ابن جدعان المعروف، إلا أن يقال: تسميته بالفالوذج محدثة.","vol":"27","page":189},{"text":"<span data-type='title' id=toc-3422>١٦ - باب الشُّرْبِ قَائِمًا</span>\n٥٦١٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مِسْعَرٌ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، عَنِ النَّزَّالِ قَالَ: أَتَى عَلِيٌّ - ﵁ - عَلَى بَابِ الرَّحَبَةِ، فَشَرِبَ قَائِمًا فَقَالَ: إِنَّ نَاسًا يَكْرَهُ أَحَدُهُمْ أَنْ يَشْرَبَ وَهْوَ قَائِمٌ، وَإِنِّي رَأَيْتُ النَّبِيَّ - ﷺ - فَعَلَ كَمَا رَأَيْتُمُونِي فَعَلْتُ. [٥٦١٦ - فتح ١٠/ ٨١]\n\n٥٦١٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ مَيْسَرَةَ، سَمِعْتُ النَّزَّالَ بْنَ سَبْرَةَ يُحَدِّثُ عَنْ عَلِيٍّ - ﵁ - أَنَّهُ صَلَّى الظُّهْرَ، ثُمَّ قَعَدَ فِي حَوَائِجِ النَّاسِ فِي رَحَبَةِ الْكُوفَةِ حَتَّى حَضَرَتْ صَلَاةُ الْعَصْرِ، ثُمَّ أُتِيَ بِمَاءٍ، فَشَرِبَ وَغَسَلَ وَجْهَهُ وَيَدَيْهِ -وَذَكَرَ رَأْسَهُ وَرِجْلَيْهِ- ثُمَّ قَامَ فَشَرِبَ فَضْلَهُ وَهْوَ قَائِمٌ، ثُمَّ قَالَ: إِنَّ نَاسًا يَكْرَهُونَ الشُّرْبَ قَائِمًا، وَإِنَّ النَّبِيَّ - ﷺ - صَنَعَ مِثْلَ مَا صَنَعْتُ. [انظر: ٥٦١٥ - فتح ١٠/ ٨١]\n\n٥٦١٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَاصِمٍ الأَحْوَلِ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عَبَّاسٍ قَالَ: شَرِبَ النَّبِيُّ - ﷺ - قَائِمًا مِنْ زَمْزَمَ. [انظر: ١٦٣٧ - مسلم: ٢٠٢٧ - فتح\n١٠/ ٨١]\n\n٥٦١٨ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي سَلَمَةَ، أَخْبَرَنَا أَبُو النَّضْرِ، عَنْ عُمَيْرٍ -مَوْلَى ابْنِ عَبَّاسٍ- عَنْ أُمِّ الْفَضْلِ بِنْتِ الْحَارِثِ أَنَّهَا أَرْسَلَتْ إِلَى النَّبِيِّ - ﷺ - بِقَدَحِ لَبَنٍ، وَهُوَ وَاقِفٌ عَشِيَّةَ عَرَفَةَ، فَأَخَذَ بِيَدِهِ فَشَرِبَهُ. زَادَ مَالِكٌ، عَنْ أَبِي النَّضْرِ: عَلَى بَعِيرِهِ. [انظر: ١٦٥٨ - مسلم: ١١٢٣ - فتح ١٠/ ٨٥]\nذكر فيه حديث شيخه أبي نعيم، وهو الفضل بن دكين، ثنا مسعر -وهو ابن كدام بن ظهير الهلالي- عن عبد الملك بن قيس، عن النَّزَّالِ -وهو ابن سبرة الهلالي. انفرد به البخاري- قَالَ: أَتَى عَلِيٌّ - ﵁ - عَلَى بَابِ الرَّحَبَةِ، فَشَرِبَ قَائِمًا فَقَالَ: إِنَّ نَاسًا يَكْرَهُ أَحَدُهُمْ أَنْ يَشْرَبَ وَهْوَ قَائِمٌ، وَإِنِّي رَأَيْتُ رسول الله - ﷺ - فَعَلَ كَمَا فَعَلْتُ.\nثم رواه من طريق آخر عنه، وفيه عَنْ عَلِيٍّ أَنَّهُ صَلَّى الظُّهْرَ، ثُمَّ قَعَدَ فِي حَوَائِجِ النَّاسِ فِي رَحَبَةِ الكُوفَةِ حَتَّى حَضَرَتْ صَلَاةُ العَصْرِ، ثُمَّ أُتِيَ","vol":"27","page":190},{"text":"بِمَاءٍ، فَشَرِبَ وَغَسَلَ وَجْهَهُ وَيَدَيْهِ -وَذَكَرَ رَأسَهُ وَرِجْلَيْهِ- ثُمَّ قَامَ فَشَرِبَ فَضْلَهُ وَهْوَ قَائِمٌ، ثُمَّ قَالَ: إِنَّ نَاسًا يَكْرَهُونَ الشُّرْبَ قَائِمًا، وَإِنِّي رأيت رسول الله - ﷺ - صَنَعَ مِثْلَ مَا صَنَعْتُ.\nثم ساق حديث ابن عباس: شَرِبَ النَّبِيُّ - ﷺ - قَائِمًا مِنْ زَمْزَمَ.\nثم ترجم باب: باب مَنْ شَرِبَ وَهْوَ وَاقِفٌ عَلَى بَعِيرِهِ.\nثم ساق حديث أبي النضر سالم، عَنْ عُمَيْرٍ -مَوْلَى ابن عَبَّاسٍ- عَنْ أُمِّ الفَضْلِ بِنْتِ الحَارِثِ -وهي لبابة- أَنَّهَا أَرْسَلَتْ إِلَى رسول الله - ﷺ - بِقَدَحِ لَبَنٍ وَهُوَ وَاقِفٌ عَشِيَّةَ عَرَفَةَ، فَأَخَذَ بِيَدِهِ فَشَرِبَهُ. زَادَ مَالِكٌ، عَنْ أَبِي النَّضْرِ: عَلَى بَعِيرِهِ.\nالشرح:\nالذي أراه تقديم الأحاديث الواردة في الباب، ثم أجمع بينها فأقول: روى الترمذي مصححًا، عن كبشة: دخل عليَّ رسول الله فشرب من في قربة معلقة (^١).\nوروته كلثم أيضًا أخرجه أبو موسى المديني في كتابه \"معرفة الصحابة\" من حديث يزيد بن جابر، عن عبد الرحمن بن أبي عمرة، عن جدته كلثم قالت: دخل عليَّ رسول الله فشرب من قربة معلقة وهو قائم.\nورواه ابن عمر: كنَّا نأكل على عهد رسول الله - ﷺ - ونحن نمشي ونشرب ونحن قيام. أخرجه الترمذي وقال: حسن صحيح غريب، من حديث عبيد الله بن عمر، عن نافع، عن ابن عمر. قال: وروي هذا الحديث أبو البزري، عن ابن عمر (^٢).\n_________\n(^١) \"سنن الترمذي\" (١٨٩٢)، وصححه الألباني في \"صحيح الترمذي\" (١٥٤٢).\n(^٢) \"سنن الترمذي\" (١٨٨١)، وصححه الألباني في \"صحيح الترمذي\" (١٥٣٣).","vol":"27","page":191},{"text":"وهذا أخرجه (صاحب \"المنتقى\" ابن الجارود) (^١) (^٢) الذي زاده على الصحيحين، وابن حبَّان في \"صحيحه\" (^٣).\nورواه سعد بن أبي وقاص أنه - ﵇ - كان يشرب قائمًا، أخرجه الضياء (^٤) في \"صحيحه\" (^٥).\nوعبد الله بن أنيس أخرجه الطبراني عن الحسن بن عبد الأعلى، وآخر معه عن عبد الرَّزاق، عن عبد الله بن عمر، عن عيسى بن عبد الله ابن أنيس، عن أبيه أنَّ النبي - ﷺ - انتهى إلى قربة معلقة فخنثها ثم شرب وهو قائم (^٦).\nوعمرو بن شعيب، عن أبيه، عن جده قال: رأيت رسول الله شرب قائمًا وقاعدًا. أخرجه الترمذي وقال: حسن (^٧).\nوعائشة: أنه - ﵇ - شرب قائمًا وقاعدًا أخرجه أبو عليٍّ الطوسي من حديث الزبيدي قال: حدثني مكحول: أن مسروق بن الأجدع حدثه عن\n_________\n(^١) في الأصل: (صاحب \"المنتقى\" في جاروده) وهو تحريف؛ ولذا ورد بهامش الأصل ما نصه: (\"المنتقى\" لابن الجارود كذا أعرفه) قلت: والمثبت الأنسب للسياق.\n(^٢) رواه ابن الجارود في \"المنتقى\" (٨٦٧).\n(^٣) \"صحيح ابن حبان\" ١٢/ ١٤١ (٥٣٢٢).\n(^٤) ورد بهامش الأصل ما نصه: ضياء الدين المقدسي محمد بن عبد الواحد صاحب الصناعة بصالحية دمشق.\n(^٥) \"المختارة\" ٣/ ٢١٥ (١٠١٦، ١٠١٧).\n(^٦) لم أقف على طريق الحسن بن عبد الأعلى، عن عبد الرزاق في المعاجم الثلاثة، ثم وجدت الطريق الآخر عنده في \"الأوسط\" ٣/ ٨ (٢٣٠٦) قال: ثنا إبراهيم قال: أنا عبد الرزاق به. وقال: لا يروى هذا الحديث عن عبد الله بن أنيس إلا بهذا الإسناد، تفرد به عبد الرزاق. اهـ.\n(^٧) رواه الترمذي في \"سننه\" (١٨٨٣)، وحسنه الألباني في \"صحيح الترمذي\" (٤٢٧٦)، وحسنه في \"مختصر الشمائل\" (١٧٧).","vol":"27","page":192},{"text":"عائشة، ثم قال: حديث غريب.\nوأم سليم أخرجه ابن شاهين من حديث ابن أبي عاصم، عن ابن جريج، عن عبد الكريم -يعني: الجزري- عن البراء ابن بنت أنس، عن أنس: أن أم سليم حدثتهم: أن رسول الله - ﷺ - دخل عليهم فأتي بقربة فشرب قائمًا (^١).\nوعنده أيضًا أنه - ﵇ - مرَّ ببرمة تفور بلحم فأخذ منهم قطعة، فلم يزل يلوكها حتى دخل في الصف.\nوأم المنذر قالت: دخل عليَّ رسول الله - ﷺ -، ولي دوالٍ معلقة فقام فأكل منها، أخرجه أبو داود بإسناد حسن (^٢).\nوأخرجه ابن أبي عاصم من حديث ابن عباس أنه - ﵇ - كان يمر بالقدر فيتناول منها العرق فيصيب منه وهو يريد الصلاة.\nولأبي محمد بن أبي حاتم الرازي بإسناد جيدٍ من حديث عبد الله بن السائب بن خباب، عن أبيه، عن جده قال: رأيت رسول الله - ﷺ - قام إلى فخار فيها ماء فشرب قائمًا.\nوفيه آثار عن الصحابة، وغيرهم أيضًا:\nففي \"الموطأ\": أن أمير المؤمنين عمر بن الخطاب - ﵁ -، وعثمان بن عفَّان وعليَّ بن أبي طالب - ﵃ - كانوا يشربون قيامًا، وكان سعد بن أبي وقاص وعائشة - ﵄ - لا يريان بذلك بأسًا (^٣).\nوعن أبي جعفر القاري قال: رأيت عبد الله بن عمر يشرب سويقًا قائمًا. وعن عامر بن عبد الله بن الزبير: أن أباه شرب وهو قائم.\n_________\n(^١) \"الناسخ والمنسوخ\" (٥٧٢).\n(^٢) \"سنن أبو داود\" (٣٨٥٦) وحسنه الألباني في \"الصحيحة\" (٥٩).\n(^٣) \"الموطأ\" ١/ ٥٧٦.","vol":"27","page":193},{"text":"وفي \"المصنف\" لوكيع بن الجراح، عن عباد بن منصور قال: رأيت سالم بن عبد الله شرب وهو قائم.\nوحدثنا ابن عجلان قال: سألت إبراهيم عن الشرب قائمًا؟ فقال: لا بأس به، إن شئت قائمًا، وإن شئت قاعدًا (^١).\nوفي \"مصنف بن أبي شيبة\" حدثنا ابن مهدي، عن سفيان، عن واقد، عن زاذان أنه قال: لا بأس بالشرب قائمًا.\nوحدثنا يحيى بن سعيد، حدثنا أبو سعيد الهمذاني قال: رأيت الشعبي يشرب قائمًا وقاعدًا.\nوحدثنا غندر، عن شعبة، عن عبد الملك بن ميسرة قال: سألت طاوسًا وسعيد بن جبير عن الشرب قائمًا، فلم يريا به بأسًا.\nوحدثنا يحيى بن يمان، عن عبد الملك بن أبي سليمان قال: قال لي سعيد بن جبير: اشرب قائمًا.\nوحدثنا أبو الأحوص، عن عبد الله بن شريك، عن بشر بن غالب قال: رأيت الحسين بن عليِّ يشرب قائمًا. وحدثنا حفص بن غياث، عن عبد الله بن عمر، عن نافع، عن ابن عمر - ﵄ - قال: كنَّا نشرب ونحن قيام، ونحن نمشي على عهد رسول الله - ﷺ - (^٢)، وسلف عن الترمذي (^٣).\nوقد روي خلاف ذلك؛ وكأن البخاري لمحه بالترجمة مما ليس على شرطه، ففي أفراد مسلم من حديث همَّام، عن قتادة، عن أنس أنه - ﵇ -\n_________\n(^١) رواه عنه ابن أبي شيبة في \"مصنفه\" ٥/ ١٠٠.\n(^٢) هذِه الآثار بتمامها رواها ابن أبي شيبة ٥/ ٩٩ - ١٠٠.\n(^٣) سبق تخريجه آنفًا.","vol":"27","page":194},{"text":"زجر عن الشرب قائمًا (^١). وله أيضًا عن همَّام، ثنا قتادة، عن أبي عيسى الأسواري، عن أبي سعيد مثله (^٢). وله أيضًا من حديث أبي غطفان المري سمع أبا هريرة - ﵁ - يقول: قال رسول الله - ﷺ -: \"لا يشربن أحدكم قائمًا من نسي فليستقئ\" (^٣).\nوللأثرم، عن معمر، عن الأعمش، عن أبي صالح عنه مرفوعًا: \"لو يعلم الذي يشرب قائمًا لاستقاءه\" (^٤).\nوفي حديث أبي زياد، عن أبي هريرة: أن رجلًا شرب قائمًا، فقال له ﵇: \"أتحب أن يشرب معك الهرُّ؟ \" قال: لا. قال: \"قد شرب معك من هو شر منه الشيطان\" (^٥).\nوللترمذي من حديث سعيد، عن قتادة، عن أبي مسلم الجذمي، عن الجارود بن المعلى أنه - ﵇ - نهى عن الشرب قائمًا.\nثم قال: حسن غريب، وهكذا روى غير واحد هذا الحديث (^٦).\nوروي عن قتادة، عن يزيد بن عبد الله بن الشخير، عن أبي مسلم، عن الجارود أنه - ﵇ - قال: \"ضالة المؤمن حرق النار\" (^٧) وقد سلف عن أم قيس خلافه، وذكر أنه روى ذلك أيضًا عن رسول الله - ﷺ - من رواية\n_________\n(^١) مسلم (٢٠٢٤) كتاب: الأشربة، باب: كراهية الشرب قائمًا.\n(^٢) مسلم (٢٠٢٥) كتاب: الأشربة، باب: كراهية الشرب قائمًا.\n(^٣) مسلم (٢٠٢٦) كتاب: الأشربة، باب: كراهية الشرب قائمًا.\n(^٤) \"ناسخ الحديث ومنسوخه\" ص ٢٢٨.\n(^٥) رواه أحمد ٢/ ٣٠١، والدارمي ٢/ ١٣٥١ (٢١٧٤).\n(^٦) \"سنن الترمذي\" (١٨٨١).\n(^٧) أحمد ٥/ ٨٠ ورواه النسائي في \"الكبرى\" ٣/ ٤١٥، وغيرهم وصححه الألباني في \"الصحيحة\" (٦٢٠).","vol":"27","page":195},{"text":"شريك، عن حميد عنه وهو مروي في \"مسند البزار\": أنه شرب لبنًا، فقال: فقد يدعى النسخ لكن يحتاج إلى معرفة التاريخ.\nقال الأثرم في \"ناسخه\": حديث أنس في الكراهة جيد الإسناد إلا أنه قد جاء عنه خلافه وأنه - ﵇ - شرب وهو قائم، فلما جاءت عنه أحاديث الرخصة فقد يمكن أن يكون هذا أصح الخبرين، وإن كان حديث الكراهة أثبت، ألا ترى أنه ربما روى الليث حديثًا فيخالفه فيه من هو دونه فتكون رواية من هو دونه أصوب، وليس ذلك في كل شيء، وسيفتح لك منه بابًا قد كان سالم يقدم على نافع، وقد قدم نافع في أحاديث على سالم فقيل: نافع هو فيها أصوب. وكان سفيان بن سعيد يقدم على شريك في صحة الرواية تقديمًا شديدًا، ثم قضي لشريك على سفيان في حديثين ومثله نمير.\nوأمَّا حديث أبي عيسى الأسواري، عن أبي سعيد فليس هو بالمشهور بالعلم ولا نعرف له عن أبي سعيد غير هذا الحديث وآخر (^١). وقال أحمد: لا أعلم روى عن أبي عيسى غير قتادة (^٢) ومن كان موصوفًا بهذا من غير أصحابه، كما لا يقبل حديثه جماعة من العلماء.\nوأمَّا حديث أبي هريرة فقد سلف في لفظ ما يوجب التوقف عن العمل به لاسيَّما ورواية عمر بن حمزة (^٣) وهو ممن قال فيه أحمد:\n_________\n(^١) \"الناسخ والمنسوخ\" ١/ ٢٢٩ - ٢٣٠.\n(^٢) انظر: \"الجرح والتعديل\" ٩/ ٤١٢.\n(^٣) يشير المصنف إلى ما رواه مسلم في \"صحيحه\" (٢٠٢٦) بلفظ \"لا يشربن أحد منكم قائمًا، فمن نسي فليستقيء\" ورد النووي على من قال بتضعيف الحديث أو نسخه فقال في \"شرح مسلم\" ١٣/ ١٩٥: وليس في هذِه الأحاديث (يقصد أحاديث النهي عن الشرب قائمًا) بحمد الله تعالى إشكال ولا فيها ضعف بل كلها صحيحة والصواب فيها أن النهي محمول على كراهة التنزيه ..","vol":"27","page":196},{"text":"أحاديثه مناكير (^١)، وضعفه جماعة منهم ابن معين والنسائي (^٢).\nولمَّا ذكر الأثرم حديث معمر، عن الأعمش المذكور قبل، قال: كان معمر يضطرب في حديث الأعمش ويخطئ فيه، وقد تفرد به هنا، وأيضًا أبو زياد ليس المشهور في الحديث ولا أعرف له عن أبي هريرة غيره، ثم أبين من ذلك أنه سُئل أبو هريرة عن الشرب قائمًا؟ فقال: لا بأس به، فكان هذا الخبر ساقطًا (^٣)؛ إذ لا يجوز لأبي هريرة ولا لغيره من المسلمين أن يسمع من رسول الله - ﷺ - حديثًا ويفتي بخلافه؛ إلاَّ لشيء ظهر له.\nوقد ذكر الطَّحاوي في \"مشكله\" ما يبين العلة في كراهة الشرب قائمًا، وهو أنه شرب ولم يسم، فقال له - ﵇ - الحديث (^٤).\nوأمَّا قول المازري عن بعض الشيوخ: الأظهر أنه موقوف على أبي هريرة (^٥). فلا يساوي سماعه؛ لأن الأحاديث لا ترد بالاحتمالات، قال: ولا خلاف بين أحد من أهل العلم أنه ليس عليه أن يستقيء.\nوأمَّا حديث الجارود فقد رده الطوسي بأنه لمَّا ذكر حديث ابن الشخير إثر حديث قتادة، عن أبي مسلم قال: هو أشبه.\nقال الأثرم: ونرى مع هذا أنه إن كانت الكراهة بأصل ثابت أن الرخصة بعدها؛ لأنَّا وجدنا العلماء من الصحابة على الرخصة (^٦).\n_________\n(^١) \"علل الحديث\" ٢/ ٥٠٦ (٣٣٣٦).\n(^٢) \"تاريخ يحيى بن معين\" برواية الدوري ٢/ ٤٢٧، و\"الضعفاء\" للنسائي ص ٨٤ (٤٧٠).\n(^٣) \"ناسخ الحديث ومنسوخه\" ١/ ٢٢٩.\n(^٤) انظر: \"شرح مشكل الآثار\" ٦/ ٤٣٨ - ٤٤٥ وليس فيه التصريح بذلك.\n(^٥) \"المعلم بفوائد مسلم\" ٢/ ٢١٧.\n(^٦) \"ناسخ الحديث ومنسوخه\" ١/ ٢٣٠.","vol":"27","page":197},{"text":"ولئن سلمنا صحة الكراهة فيكون محمولًا على الإرشاد والتأديب لا على التحريم، كما ذكره الطبري في \"تهذيبه\"؛ قال: ولم يرد أحد الخبرين ناسخًا للآخر، ولا يجوز أن يكون منه - ﵇ - تحريم شيء بعد إطلاقه أو عكسه، ثم لا يعلم أمته أي ذلك الواجب عليهم العمل به.\nوقد روي في سبب النهي عن ذلك حديث فيه نظر رواه بقية عن إسحاق بن مالك، عن محمد بن إبراهيم، عن الحارث بن فضيل، عن جعفر بن عبد الله، عن ابن عمر مرفوعًا: \"من أصابه داء في إحدى ثلاث لم يشف: أن يشرب قائمًا، وأن يمشي في نعل واحدة أو يشبِّك بين أصابعه\" (^١).\nوهذا الحديث وإن كان مما لا يعتمد عليه لضعفه، فإن كان في الإجماع حجة على أن النَّهي عن الشرب قائمًا على غير وجه التحريم، منهم من أوَّله وذكر أبو الفرج الثقفي في \"نصرة الصحاح\" أنه أراد بقوله: قائمًا: ماشيًا، قال تعالى: ﴿إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا﴾ [آل عمران: ٧٥] أي: مواظبًا بالمشي عليه، والعرب تقول: قم في حاجتنا. أي: امش فيها.\nويقال: قام في هذا الأمر وقعد. وتكون علته أنه لا يتمكن من الشرب فندب الشارع إلى الطمأنينة للتمكن منه.\nوذهب بعضهم -فيما حكاه القرطبي- إلى أن النهي عن ذلك؛ مخافة\n_________\n(^١) لم أقف عليه مسندًا.\nوذكره صاحب \"الكنز\" (٤٤٣٥١) بلفظ: \"من أصابه في الجن إحدى ثلاث .. \". الحديث وعزاه لابن جرير في \"تهذيب الآثار\" ولم أقف عليه في المطبوع منه. ثم قال: سنده ضعيف واهٍ، لا يعتمد على مثله.","vol":"27","page":198},{"text":"شرقة أو يمثل له وجع في كبده أو حلقه، وشربه قائمًا لأمنه من ذلك (^١)، وقال ابن بطال: إنما رسم البخاري هذا الباب؛ لأنه قد روي عن رسول الله - ﷺ - آثار فيها كراهة الشرب قائمًا، فلم يصح عنده وصحت عنده أحاديث الإباحة في ذلك، وعمل بها الخلفاء بعد رسول الله - ﷺ -، وقال بها أئمة الفتوى.\nوروى الطبري: عن عمر أنه شرب قائمًا، وعن عليِّ وسعد وابن عمر وعائشة وأبي هريرة مثله، وعن إبراهيم وطاوس وسعيد بن جبير مثله أيضًا، وروي عن أنس كراهته، وعن أبي هريرة مثله، وبه قال الحسن البصري. والدليل على جواز أن الأكل مباح قائمًا -وعلى كل حال- فكذلك الشرب (^٢).\nوقال ابن التين: فعله ذلك لبيان الجواز، وكذا قال الخطابي: إنه نهي تأديب؛ لأنه أحسن وأرفق بالشارب.\nوقال القرطبي: لم يصر أحد من العلماء إلى أن النهي للتحريم، وإن كان جاريًا على أصول الظاهرية والجمهور على الجواز، فمن السلف أبو بكر وعمر وجمهور الفقهاء متمسكين بشربه - ﵇ - قائمًا من زمزم، وكلهم رأوا في هذا الفعل منه متأخرًا عن أحاديث النهي، فإنه كان في حجة الوداع، ورواية ابن عباس وصحبته متأخرة عن صحبة أولئك فهو ناسخ، وتحقق بذلك فعل الخلفاء الأربعة، ويبعد أن يخفى عليهم تلك الأحاديث (^٣).\n_________\n(^١) \"المفهم\" ٥/ ٢٨٦.\n(^٢) \"شرح ابن بطال\" ٦/ ٧٢.\n(^٣) \"المفهم\" ٥/ ٢٨٥.","vol":"27","page":199},{"text":"وقد قال أبو عمر، عن مالك: إذا أعيانا أمر ولا نعرف الناسخ فيه من المنسوخ نظرنا إلى فعل الشيخين، فعلمنا أنه الآخر من الأمرين (^١)، فكيف بالصحابة الباقين وقد قال - ﵇ -: \"اقتدوا بالذين من بعدي أبي بكر وعمر\" (^٢) وهذا وإن لم يصلح للنسخ فيصلح لترجيح أحد الحديثين على الآخر، ويكون النهي هنا يقتضي التفرقة ومن خبَّر وهو ابن حزم وزعم أن حديث النهي نسخ الآخر بقوله: لا يحل الشرب قائمًا فأمَّا الأكل مباح، ثم قال: فإن قيل: قد صحَّ عن عليٍّ وابن عباس أنه - ﵇ - شرب قائمًا.\nقلنا: نعم، والأصل إباحة الشرب على كل حال من قيام وقعود وإضجاع، فلمَّا صحَّ النهي عنه قائمًا كان ذلك -بلا شك- ناسخًا للإباحة، مجال مقطوع به أن يعود المنسوخ ناسخًا ثم لا يثبته، وأقل ما في هذا على أصول المخالفين أن لا يترك اليقين للمظنون وهم على يقين من نسخ الإباحة السابقة، ولمَّ يأت في الأكل نهي إلاَّ عن أنس من قوله (^٣). فيتوقف.\nفي قوله كما قدمنا للجهل بالتاريخ، ولأنه لا يصار إلى النسخ إلاَّ مع إمكان عدم الجمع بين الأحاديث.\n_________\n(^١) \"التمهيد\" ٣/ ٣٥٣ - ٣٥٤.\n(^٢) رواه الترمذي (٣٦٦٢)، وابن ماجه (٩٧) وأحمد ٥/ ٤٠٢ وغيرهم، وقال الترمذي: حسن. من حديث أبي حذيفة بن اليمان. وصححه الألباني في \"الصحيحة\" (١٢٣٣).\nوفي الباب عن ابن مسعود، وأنس بن مالك، وعبد الله بن عمر وصحح الألباني الحديث بشواهده في \"الصحيحة\" (١٢٣٣).\n(^٣) \"المحلى\" ٧/ ٥١٩ - ٥٢٠.","vol":"27","page":200},{"text":"وهنا أمكن كما سلف على أن جماعة من العلماء أثبتوا النسخ، وليس أحد القولين أولى من الآخر، وقد أسلفنا قول الأثرم وغيره، وقال ابن شاهين: هذا حديث مشكل نسخه؛ لأنه قد صحَّ عن الشارع النهي عنه وصحَّ عنه فعله، وأن أصحابه كانوا يفعلون ذلك لإباحة ذلك قائمًا أقرب إلى أن يكون نسخه النهي؛ لأنه لو كان النهي ثابتًا -وهو آخر في الأمرين- لما كان الصحابة يفعلون ذلك، ولو كان شربه قائمًا دون غيره لما جاز لأصحابه أن يشربوا قيامًا؛ لأنهم كانوا يفعلون هذا على عهده - ﵇ -، فهذا أشبه أن يكون ناسخًا للنهي.\nوفي قول ابن حزم: الشرب قائمًا مكروه لا يحل.\nعجبتُ!! يرده فعله - ﵇ - وبعده الصحابة والتابعون -ولا تاريخ صحيح- وكذا الأربعة من المذاهب ومن تبعهم؛ ولم يبلغنا عن أحد منهم فيما نعلم كراهته إلاَّ ما حكي عن أبي هريرة وأنس وقد أسلفنا عنهما خلاف ذلك.\nوعن الحسن في \"مصنف ابن أبي شيبة\" وجد كراهته، ولعله إنما كرهه من جهة الطب مخافة ضرر وهو أليق بعلمه ذلك (^١).\nوقد سلف عن إبراهيم النخعي ذلك، وهذا يوضح لك كراهة الحسن على أنا قدمنا عن إبراهيم عدمها، وهذا من شذوذ ابن حزم من بين الأئمة ولا نعتد به، وقد أفردت المسألة بالتأليف، وأنشدنا بعض شيوخنا:\nاشرب قيامًا تابعًا سنن الهدى … ودع ابن حزم والذي يتقوله\nفالجزم في هذا المقام خلافه … وهو الصواب أتى به منقوله\n_________\n(^١) \"المصنف\" ٥/ ١٠١ (٢٤١١٤).","vol":"27","page":201},{"text":"وأمَّا من زعم أن شربه من زمزم كان لعذر الزحام والوحل فغير جيد، وقد قاله هو في مسألة: إن تزوجت فلانة فهي طالق، قالوا: جوزناه؛ لأنه ضيق على نفسه. فأجاب: أين وجدتم أن الضيق يفسخ الحرام؟!\nوقد فعل ذلك بالمدينة.\nوقال النووي: أمَّا قول عياض: لا خلاف بين أهل العلم أن من شرب ناسيًا قائمًا ليس عليه أن يتقيأ. وأشار بذلك إلى تضعيف الحديث فلا يلتفت إلى إشارته وكون أهل العلم لم يوجبوا الاستقاء لا يمنعوا كونها مستحبة، ثم إنه يستحب لمن شرب قائمًا ناسيًا أو متعمدًا أن يستقيء، وذكر الناسي في الحديث ليس المراد به أن العامد يخالفه بل هو للتنبيه على غيره من باب أولى؛ لأنه إذا أمر به الناسي وهو غير مخاطب فالعامد المكلف للمخاطب أولى (^١).\nفصل:\nوقع في \"صحيح مسلم\"، قال قتادة: فقلنا: لا يسن الأكل.\nقال: (\"أشر أو أخبث\" (^٢» بالألف، والمعروف عند علماء العرب شر بدونها، وكذا خير، قال تعالى: ﴿أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا﴾ [الفرقان: ٢٤]، وقال: ﴿مَنْ هُوَ شَرٌّ مَكَانًا﴾ [مريم: ٧٥] ولكن هذِه اللفظة وقعت هنا على الشك فإنه قال: أشر أو أخبث فشك قتادة في أن أنسًا قال: أشر أو أخبث، فلا يثبت عن أنس أشرَّ بهذِه الرواية إلاَّ أن تثبت هذِه اللفظة من غير شك هو عربي صحيح، وذلك لغة.\n_________\n(^١) \"مسلم بشرح النووي\" ١٣/ ١٩٥ - ١٩٦.\n(^٢) \"مسلم\" (٢٠٢٤) كتاب: الأشربة، باب: كراهية الشرب قائمًا.","vol":"27","page":202},{"text":"قلت: وقتادة معروف النسب في بني شيبان ولهذا نظير فما لا يكون معروفًا عند النحويين وحارسًا على قواعدهم، وقد صحت به الأحاديث فلا ترد إذا ثبت بل يعلل بقلة الاستعمال، ونحو ذلك إذ لم يحيطوا بكلام العرب، ولهذا يمنع بعضهم ما يفعله غيره عن العرب.\nووقع في كتاب الترمذي: أشد بالدال (^١).\nفصل:\nترجم البخاري على حديث أم الفضل: باب: الشرب في الأقداح (^٢) أيضًا، وإذا جاز الشرب قائمًا بالأرض فالشرب على الدابة أحرى بالجواز؛ لأن الراكب أشبه بالجالس.\nوقوله فيه: (زاد مالك عن أبي النضر: (على بعيره» يريد به: ما خرَّجه في الحج: عن القعنبي، عن مالك، عن أبي النضر، به (^٣)، وبهذه الرواية طابق الترجمة، ولو لم يعلم أن طوافه - ﵇ - كان على بعير، لكان الحديث مستغنيًا عن التعليق ومناسبًا لباب: الشرب من قيام، وقال ابن العربي: قوله: (شرب وهو قائم على بعيره) لا حجة فيه؛ لأن المرء على بعيره قاعد غير قائم.\nفصل:\nقوله: (على باب الرحبة) هو بإسكان الحاء، قال الجوهري: الرُحب بالضَّم: السعة، والرحب بالفتح: الواسع نقول منه: وبلد رحب وأرض رحبة، ثم قال: والرحبة بالتحريك رحبة المسجد وهي ساحته والجمع: رحبه ورحبات (^٤).\n_________\n(^١) \"سنن الترمذي\" (١٨٧٩).\n(^٢) سيأتي قبل حديث (٥٦٣٦).\n(^٣) سلف برقم (١٦٦١) باب: الوقوف على الدابة بعرفة.\n(^٤) \"الصحاح\" ١/ ١٣٤ مادة (رحب).","vol":"27","page":203},{"text":"فعلى هذا نقرأ ما في الأصل بالسكون، كما قدَّمناه؛ لأنه أراد الأرض المتسعة، أو يريد: أنها صارت رحبة بالكوفة بمنزلة الرحبة للمسجد فتقرأ بالتحريك.\nقال ابن التين: وهذا هو البين؛ لأنه تبين في الحديث الثاني: أنه كان جالسًا في رحبة الكوفة، ولا فرق بين رحبة الكوفة ورحبة المسجد.\nفصل:\nقوله: (ثم قعد في حوائج الناس)، هو قول الأصمعي، وقال: إنه مؤكد وإنما أنكره؛ بخروجه عن القياس، وإلَّا فهو كثير في كلامهم نهارًا، والمرء أمثل حين يقضي حوائجه من الليل الطويل.\nوقال ابن فارس أو الجوهري: الجمع: حاج وحاجات وحوائج. قال الجوهري: على غير قياس كأنهم جمعوا: حائجة، وذكر قول الأصمعي المتقدم، وزاد: حوج (^١)، وقال الهروي: قيل الأصل فيه: حائجة.\nوقال ابن ولّاد: الحوجاء: الحاجة، وجمعها: حواجي بالتشديد والتخفيف (^٢).\nقال: ويروى أن حوائج مقلوبة من حواجي، كقولهم: سوائع وسواعي.\n_________\n(^١) انظر: \"مقاييس اللغة\" ١/ ٢٦٨، و\"الصحاح\" ١/ ٣٠٨.\n(^٢) \"المقصور والممدود\" لابن ولاد ص ٣٢.","vol":"27","page":204},{"text":"<span data-type='title' id=toc-3423>١٨ - باب الأَيْمَنَ فَالأَيْمَنَ فِي الشُّرْبِ</span>\n٥٦١٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِلَبَنٍ قَدْ شِيبَ بِمَاءٍ، وَعَنْ يَمِينِهِ أَعْرَابِيٌّ وَعَنْ شِمَالِهِ أَبُو بَكْرٍ، فَشَرِبَ، ثُمَّ أَعْطَى الأَعْرَابِيَّ، وَقَالَ: «الأَيْمَنَ الأَيْمَنَ». [انظر: ٢٣٥٢ - مسلم: ٢٠٢٩ - فتح ١٠/ ٨٦]\nذكر فيه حديث أنس - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِلَبَنٍ قَدْ شِيبَ بِمَاءٍ، وَعَنْ يَمِينِهِ أَعْرَابِيٌّ وَعَنْ شِمَالِهِ أَبُو بَكْرٍ، فَشَرِبَ، ثُمَّ أَعْطَى الأَعْرَابِيَّ وَقَالَ: \"الأَيْمَنَ فالأَيْمَنَ\" أخرجه مسلم أيضًا (^١).\nوذلك إكرام للميامن.\nقال المهلب: التيامن في الأكل والشرب وجميع الأشياء من السنن أيضًا، وأصله ما أثنى الله به على أصحاب اليمين في الآخرة.\nوكان - ﵇ - يحب التيامن؛ استشعارًا منه لما شرف الله تعالى به أهل اليمين، ولئلا تكون أفعاله كلها إلاَّ مرادًا بها ما عند الله تعالى وليحتذي حكمة الله تعالى في أفعاله.\nوفيه أن سنة المناولة في الطعام والشراب من على اليمين، قال غيره: وما روي عن مالك أنه قال ذلك في الماء خاصة، فلا أعلم أحدًا قاله غيره.\nوحديث عائشة أنه - ﵇ - كان يحب التيامن في طهوره وتنعله (^٢) وترجله يعم الماء وجميع الأشياء.\n_________\n(^١) مسلم (٢٠٢٩) كتاب: الأشربة، باب استحباب إدارة الماء واللبن ونحوهما عن يمين المبتدئ.\n(^٢) سلف برقم (١٦٨) كتاب: الوضوء، باب: التيمن في الوضوء والغسل.","vol":"27","page":205},{"text":"قال ابن عبد البر: ولا يصح ذلك عن مالك (^١)، قال ابن العربي: وهي رواية أنكرها قوم ووجهها أن الماء مباح الأصل فإذا أخذ الشارب منه حظه رجع الباقي إلى الأصل فيأخذه الأيمن فالأيمن بالفضل بخلاف سائر الأطعمة، ويضعف هذا ما بالماء وإن كان مباح الأصل فإنه إذا صارت عليه اليد اتصل به المالك فصار كسائر الأملاك ولتعارض هذين الأصلين فيه؛ اختلف العلماء في حرمان الربا فيه والقطع في سرقته.\nفصل:\nوإنما أعطى الأيمن لما أسلفناه من إكرام الميامن.\nوقال القرطبي: إنما أعطاه ليتألفه فإنه كان من كبراء قومه، ولذلك جلس عن يمينه؛ ولأن ذلك سُنَّة وهو الأظهر (^٢).\nقلت: الأعرابي لعله سبق إلى اليمين ولذلك لم يقمه لأجل الصديق فإنه سبقه به بخلاف الصَّلاة لقوله: \"ليلني منكم أولو الأحلام والنهى\"، ألا ترى أن عبد الله -كما في الترمذي، وهو الصحيح- أو الفضل، كما قال ابن التين، وهو غلام، لما سبق وجلس عن يمينه وجلس أبو بكر عن يساره، وأتي بماء فشرب، فقال له عمر: أعط أبا بكر، فأعطاه عبد الله وليس هو بأكبر ولا بأحق من الصديق، أو أراد أن الأعرابي لا يستوحش في صرف ذلك إلى أصحابه، أو ربما سبق إلى قلبه شيء يهلك لقرب عهده بالجاهلية وعدم معرفته بخلقه.\n_________\n(^١) \"الاستذكار\" ٢/ ٢١ - ٢٣.\n(^٢) \"المفهم\" ٥/ ٢٩٠.","vol":"27","page":206},{"text":"وفي \"صحيح مسلم\" قال أنس: فهي سنة (^١) فإن لم يكن على اليمين أحد فالأكبر؛ لقوله - ﵇ - في حديث حويصة ومحيصة \"الكبر الكبر\" (^٢) وهو عموم لا يجوز العدول عنه إلاَّ بنص صحيح؛ لحديث أم الفضل الذي تقدم وأنه شرب بحضره الناس ولم يناول أحدًا.\nوحديث امرأة أبي أسيد فإنها خصته - ﵇ - بشيء سقته به.\nفصل:\nوقوله: \"الأيمن فالأيمن\" ضبط بالرفع على تقدير الأيمن أحق، وبالنصب على أعط الأيمن.\nوفي رواية: \"الأيمنون\" وهو ترجيح للرفع.\n_________\n(^١) مسلم (٢٠٢٩) كتاب: الأشربة، باب: استحباب إدارة الماء واللبن ونحوهما.\n(^٢) سلف برقم (٣١٧٣).","vol":"27","page":207},{"text":"<span data-type='title' id=toc-3424>١٩ - باب هَلْ يَسْتَأْذِنُ الرَّجُلُ مَنْ عَنْ يَمِينِهِ فِي الشُّرْبِ لِيُعْطِيَ الأَكْبَرَ</span>؟\n٥٦٢٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي حَازِمِ بْنِ دِينَارٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِشَرَابٍ فَشَرِبَ مِنْهُ، وَعَنْ يَمِينِهِ غُلَامٌ وَعَنْ يَسَارِهِ الأَشْيَاخُ، فَقَالَ لِلْغُلَامِ: «أَتَأْذَنُ لِي أَنْ أُعْطِيَ هَؤُلَاءِ؟». فَقَالَ الْغُلَامُ: وَاللهِ يَا رَسُولَ اللهِ لَا أُوثِرُ بِنَصِيبِى مِنْكَ أَحَدًا. قَالَ: فَتَلَّهُ رَسُولُ اللهِ - ﷺ - فِي يَدِهِ. [انظر: ٢٣٥١ - مسلم: ٢٠٣٠ - فتح ١٠/ ٨٦]\nذكر فيه حديث سهل بن سعد - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - أُتِيَ بِشَرَابٍ فَشَرِبَ مِنْهُ، وَعَنْ يَمِينِهِ غُلَامٌ وَعَنْ يَسَارِهِ الأَشْيَاخُ، فَقَالَ لِلْغُلَامِ: \"أَتَأْذَنُ لِي أَنْ أُعْطِيَ هؤلاء؟ \". فَقَالَ الغُلَامُ: والله يَا رَسُولَ اللهِ لَا أُوثِرُ بِنَصِيبِي مِنْكَ أَحَدًا. قَالَ: فَتَلَّهُ رَسُولُ اللهِ - ﷺ - فِي يَدِهِ.\nقد سلف أن الغلام هو: عبد الله بن عباس على الأصح، ومعنى (تله في يديه): ألقاه ووضعه في يده. قال الخطابي: بعنف، وأنكره بعض أهل اللغة (^١)، ومعنى وتله للجبين أي: صرعه كما تقول: كبه لوجهه.\nوالأشياخ: خالد بن الوليد، نقل من طرق، وأخرجه الحميدي، عن سفيان، ثنا عليُّ بن زيد بن جدعان، عن عمر بن حرملة، عن ابن عباس قال: دخلت مع رسول الله - ﷺ - على خالتي ميمونة ومعي خالد بن الوليد فقدمت إلينا ضبابًا مشوية، فلما رآها رسول الله - ﷺ - تفل ثلاث مرات ولم يأكل منها وأمرنا أن نأكل، ثم أتى رسول الله - ﷺ - بإناء فيه لبن -وأنا عن يمينه وخالد عن يساره- فقال لي رسول الله - ﷺ -: \"الشربة لك يا غلام،\n_________\n(^١) الذي ذكره الخطابي في \"أعلام الحديث\" ٢/ ١٢١٨: معناه: دفعه إليه وأصل التل: ضربك الشيء على المكان بقوة.","vol":"27","page":208},{"text":"وإن شئت آثرت بها خالدًا\"، فقال: ما كنت لأؤثر بسؤر رسول الله - ﷺ - أحدًا، ثم قال - ﵇ -: \"من أطعمه الله طعامًا فليقل: اللهمَّ بارك لنا فيه وزدنا منه، فإني لا أعلم شيئًا يجري مجرى الطعام والشراب غيره\" (^١).\nفصل:\nومن الفقه أن من وجب له حق لا يؤخذ منه إلاَّ بإذنه، فلذلك قال الغلام: ما قال تبركًا بفضله.\nقال المهلب: واستئذانه صاحب اليمين من باب الإيثار بالسنن فإن أذن آثر على نفسه وإلا فله فضل ماشح عليه من شريف المكان، وقال الإمام: لا تجوز التبرعات بالقرب والعبادات، وتجوز في المهج والنفوس ويجزئه ما نحن فيه، وكذا جذب واحد من الصف مع استحباب مباعدته؛ وفي هذا دليل أن من سبق إلى مجالسة الإمام والعالم أنه لا يقم لمن هو أحق منه؛ لأنه - ﵇ - لمَّا لم يقم ذلك الأعرابي لأبي بكر ولا الغلام للشيخ علم أن من سبق إلى موضع من العالم أو المسجد أو غيره مما حقوق الناس فيه متساوية أنه أحق به.\nقال غيره: وقوله: \"كبر كبر\" في غير هذا الحديث، إنما ذلك إذا استوت حال القوم في شيء واحدٍ؛ فحينئذ يبتدأ بالأكبر.\nوأمَّا إذا كان لبعضهم فضل على بعض في شيء فصاحب الفضل أولى بالتقدمة، (وسيأتي) (^٢) في المياه، في باب: من رأى صدقة الماء وهبته ووصيته جائزة، شيء من الكلام في هذا الحديث.\n_________\n(^١) \"مسند الحميدي\" ١/ ٤٣٢ (٤٨٨).\n(^٢) ورد بهامش الأصل: ينبغي أن نقول: وتقدم؛ لأن الباب المشار إليه تقدم في الشرب، فاعلمه.","vol":"27","page":209},{"text":"<span data-type='title' id=toc-3425>٢٠ - باب الْكَرْعِ فِي الْحَوْضِ</span>\n٥٦٢١ - حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ سَعِيدِ بْنِ الْحَارِثِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَى رَجُلٍ مِنَ الأَنْصَارِ وَمَعَهُ صَاحِبٌ لَهُ، فَسَلَّمَ النَّبِيُّ - ﷺ - وَصَاحِبُهُ، فَرَدَّ الرَّجُلُ فَقَالَ: يَا رَسُولَ اللهِ بِأَبِي أَنْتَ وَأُمِّي. وَهْيَ سَاعَةٌ حَارَّةٌ، وَهْوَ يُحَوِّلُ فِي حَائِطٍ لَهُ -يَعْنِي: الْمَاءَ- فَقَالَ النَّبِيُّ - ﷺ -: «إِنْ كَانَ عِنْدَكَ مَاءٌ بَاتَ فِي شَنَّةٍ وَإِلاَّ كَرَعْنَا». وَالرَّجُلُ يُحَوِّلُ الْمَاءَ فِي حَائِطٍ، فَقَالَ الرَّجُلُ: يَا رَسُولَ اللهِ، عِنْدِي مَاءٌ بَاتَ فِي شَنَّةٍ. فَانْطَلَقَ إِلَى الْعَرِيشِ فَسَكَبَ فِي قَدَحٍ مَاءً، ثُمَّ حَلَبَ عَلَيْهِ مِنْ دَاجِنٍ لَهُ، فَشَرِبَ النَّبِيُّ - ﷺ - ثُمَّ أَعَادَ، فَشَرِبَ الرَّجُلُ الَّذِي جَاءَ مَعَهُ. [انظر: ٥٦١٣ - فتح ١٠/ ٨٨]\nذكر فيه حديث جابر بن عبد الله - ﵄ - أَنَّه - ﷺ - دَخَلَ على رَجُلٍ مِنَ الأَنْصَارِ وَمَعَهُ صَاحِبٌ لَهُ، فَسَلَّمَ النَّبِيُّ - ﷺ - وَصَاحِبُهُ، فَرَدَّ الرَّجُلُ فَقَالَ: يَا رَسُولَ اللهِ، بِأَبِي أَنْتَ وَأُمِّي. وَهْيَ سَاعَةٌ حَارَّةٌ، وَهْوَ يُحَوِّلُ فِي حَائِطٍ .. الحديث. وقد سلف ذلك قريبًا (^١).\nوالكرع بالتحريك: ماء السماء يكرع فيه. وقد أسلفنا أن معنى \"وإلَّا كرعنا\" تعني: أخذنا الماء بأفواهنا من غير آلة.\nقال ابن سيده: كرع: تناول بفيه من غير إناء. وقيل: هو أن يدخل النهر ثم يشرب، وقيل: هو أن يصوب رأسه في الماء وإن لم يشرب (^٢).\nوفي الجامع: كل خائض ماء كارع شرب أو لم يشرب، (والكرع: الشرب) (^٣).\n_________\n(^١) سلف برقم (٥٦١٣).\n(^٢) \"المحكم\" ١/ ١٦٣ باب: العين والكاف والراء.\n(^٣) من (غ).","vol":"27","page":210},{"text":"وقد أسلفنا عن \"الصحاح\" أن فيه لغة كرع بالكسر (^١).\nوفي \"التهذيب\": كرع في الإناء: إذا مال نحوه عنقه فشرب منه (^٢).\nقال ابن حزم: الكرع مباح إذ لم يصح فيه نهي ولا أمر (^٣).\nوروى ابن أبي شيبة، عن محمد بن فضيل حديثًا لو صح لكان معارضًا لحديث الباب، وهو ثنا ليث بن أبي سليمان، عن سعيد بن عامر، عن ابن عمر أن رسول الله - ﷺ - قال: \"لا تكرعوا ولكن اغسلوا أيديكم واشربوا فيها فإنه ليس من إناء أطيب من اليد\" (^٤)، ورواه ابن ماجه من حديث بقية، عن مسلم بن عبد الله، عن زياد بن عبد الله، عن عاصم بن محمد بن عمر، عن أبيه، عن جده بلفظ: نهانا رسول الله - ﷺ - أن نشرب على بطوننا وهو الكرع، ونهانا أن نشرب باليد الواحدة، وقال: \"لا يلغ أحدكم كما يلغ الكلب ولا يشرب باليد الواحدة كلما يشرب القوم الذين سخط الله عليهم ولا يشرب بالليل في إناء حتى يحركه إلاَّ أن يكون مخمرًا .. \" الحديث (^٥).\nقال (^٦) ابن عساكر: كذا قال عاصم بن محمد بن عمر، وإنما هو عاصم بن محمد بن زيد بن عبد الله بن عمر.\n_________\n(^١) \"الصحاح\" ٣/ ١٢٧٥ مادة: (كرع).\n(^٢) \"تهذيب اللغة\" ٤/ ٣١٣٠ مادة: (كرع).\n(^٣) \"المحلى\" ٧/ ٥٢١.\n(^٤) \"المصنف\" ٥/ ١٠٩ (٢٤٢٠٧)، وقال البوصيري في \"زوائده\" ١/ ٤٤٥: هذا إسناد ضعيف لضعف ليث. اهـ وضعفه الألباني في \"الضعيفة\" (٢٨٤٥).\n(^٥) \"سنن ابن ماجه\" (٣٤٣٣)، وقال البوصيري في \"الزوائد\" ١/ ٤٤٥: هذا إسناد ضعيف لتدليس بقية فيه وقد عنعنه.\n(^٦) ورد بهامش الأصل: الذي في أصلنا بابن ماجه: نهانا رسول الله - ﷺ - أن نشرب على بطوننا، وهو الكرع، ونهانا أن نغترف باليد الواحدة، وقال: \"لا يلغ =","vol":"27","page":211},{"text":"<span data-type='title' id=toc-3426>٢١ - باب خِدْمَةِ الصِّغَارِ الكِبَارَ</span>\n٥٦٢٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - قَالَ: كُنْتُ قَائِمًا على الْحَيِّ أَسْقِيهِمْ -عُمُومَتِي وَأَنَا أَصْغَرُهُمُ- الْفَضِيخَ، فَقِيلَ: حُرِّمَتِ الْخَمْرُ. فَقَالَ: أَكْفِئْهَا. فَكَفَأْنَا. قُلْتُ لأَنَسٍ: مَا شَرَابُهُمْ؟ قَالَ: رُطَبٌ وَبُسْرٌ. فَقَالَ أَبُو بَكْرِ بْنُ أَنَسٍ: وَكَانَتْ خَمْرَهُمْ. فَلَمْ يُنْكِرْ أَنَسٌ.\nوَحَدَّثَنِي بَعْضُ أَصْحَابِي أَنَّهُ سَمِعَ أَنَسًا يَقُولُ: كَانَتْ خَمْرَهُمْ يَوْمَئِذٍ. [انظر: ٢٤٦٤ - مسلم: ١٩٨٠ - فتح ١٠/ ٨٨]\nذكر فيه حديث أنس - ﵁ - كُنْتُ قَائِمًا عَلَى الحَيِّ أَسْقِيهِمْ عُمُومَتِي .. الحديث سلف قريبًا (^١).\n_________\n= أحدكم كما يلغ الكلب، ولا يشرب بالليل من إناءِ حتى يحركه إلا أن يكون إناءً مخمرًا ومن شرب بيده وهو يقدر على إناء يريد التواضع كتب الله له بعدد أصابعه حسنات، وهو إناء عيسى بن مريم إذ طرح القدح فقال: [(أف) غير واضحة بالأصل والمثبت من \"سنن ابن ماجه\"] هذا مع الدنيا. انتهى الحديث.\n(^١) سلف برقم (٥٥٨٣) باب: نزل تحريم الخمر وهي من البسر والتمر.","vol":"27","page":212},{"text":"<span data-type='title' id=toc-3427>٢٢ - باب تَغْطِيَةِ الإِنَاءِ</span>\n٥٦٢٣ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا كَانَ جُنْحُ اللَّيْلِ -أَوْ أَمْسَيْتُمْ- فَكُفُّوا صِبْيَانَكُمْ، فَإِنَّ الشَّيَاطِينَ تَنْتَشِرُ حِينَئِذٍ، فَإِذَا ذَهَبَ سَاعَةٌ مِنَ اللَّيْلِ فَحُلُّوهُمْ، فَأَغْلِقُوا الأَبْوَابَ وَاذْكُرُوا اسْمَ اللهِ، فَإِنَّ الشَّيْطَانَ لَا يَفْتَحُ بَابًا مُغْلَقًا، وَأَوْكُوا قِرَبَكُمْ وَاذْكُرُوا اسْمَ اللهِ، وَخَمِّرُوا آنِيَتَكُمْ وَاذْكُرُوا اسْمَ اللهِ، وَلَوْ أَنْ تَعْرُضُوا عَلَيْهَا شَيْئًا، وَأَطْفِئُوا مَصَابِيحَكُمْ». [انظر: ٣٢٨٠ - مسلم: ٢٠١٢ - فتح ١٠/ ٨٨]\n\n٥٦٢٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أَطْفِئُوا الْمَصَابِيحَ إِذَا رَقَدْتُمْ، وَغَلِّقُوا الأَبْوَابَ، وَأَوْكُوا الأَسْقِيَةَ، وَخَمِّرُوا الطَّعَامَ وَالشَّرَابَ - وَأَحْسِبُهُ قَالَ: - وَلَوْ بِعُودٍ تَعْرُضُهُ عَلَيْهِ». [انظر: ٣٢٨٠ - مسلم: ٢٠١٢ - فتح ١٠/ ٨٩]\nذكر فيه حديث جابر بن عبد الله - ﵄ - قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا كانَ جُنْحُ اللَّيْلِ -أَوْ أَمْسَيْتُمْ- فَكُفُّوا صِبْيَانَكُمْ .. الحديث وفيه: \"وَخَمِّرُوا آنِيَتَكُمْ\".\nوفيه: \"أَطْفِئُوا المَصَابِيحَ .. وَأغَلِّقُوا الأَبْوَابَ\" إلى أن قال: \"وَخَمِّرُوا الطَّعَامَ وَالشَّرَابَ -وَأَحْسِبُهُ قَالَ:- وَلَوْ بِعُودٍ تَعْرُضُهُ عَلَيْهِ\" أخرج الأول في (صفة إبليس) والثاني في (الاستئذان) (^١).\nوقد سلف الكلام في باب شرب اللبن على هذا الحديث.\nقال المهلب: خشي الشارع على الصبيان عند انتشار الجن أن يلم بهم فيصرعهم فإن الشيطان قد أعطى قوة على هذا، وأعلمنا الشرع أن\n_________\n(^١) الأول: سلف برقم (٣٢٨٠) كتاب: بدء الخلق، باب: صفة إبليس وجنوده. الثاني: سيأتي برقم (٦٢٩٦) باب: غلق الأبواب بالليل.","vol":"27","page":213},{"text":"التعرض للفتن مما لا ينبغي، وأن الاحتراس منها أحزم على أن ذلك الاحتراس لا يرد قدرًا، ولكن لتبلغ النفس عذرتها، ولئلا يسبب له الشيطان إلى لوم نفسه في التقصير.\nوأمَّا قوله: \"فإن الشيطان لا يفتح بابًا مغلقًا\" فهو إعلام منه أن الله لم يعطه قوة على هذا، وإن كان أعطاه ما هو أكبر منه وهو الولوج حيث لا يلج الإنسان وسيأتي موضحًا في باب غلق الأبواب بالليل في آخر الاستئذان.\nوالوكاء (^١) والتخمير دلائل على أن الاستعاذة تردع الشيطان، [وإنما أمر بتغطيته الإناء لحديث جابر الذي أسلفناه هناك.\nوأمَّا إطفأ السراج: فقد بيَّنه] (^٢) في غير هذا الحديث، قال من أجل الفويسقة وهي الفأرة، فإنها تضرم على الناس بيوتهم، ولعله أسماها: فويسقة؛ لفسادها وأذاها، وستأتي زيادة في هذا المعنى في الاستئذان في باب: لا تترك النار في البيت عند النوم.\nوفيه: أن أوامره - ﵇ - قد تكون لمنافعنا لا لشيء من أمر الدين.\nفصل:\nالإناء: واحد الآنية بكسر الأول ممدود، كسقاء وأسقية ورداء وأردية، ويجمع على أوان، كإساق.\nوجنح الليل: إقباله. قال ابن فارس: جنح الليل، وجنحه: طائفه منه (^٣).\n_________\n(^١) وقع بهامش الأصل: لعله (والايكاء).\n(^٢) من (غ).\n(^٣) \"مجمل اللغة\" ١/ ١٩٩ (جنح).","vol":"27","page":214},{"text":"و(القرب) للماء خاصة، كما قاله ابن السكيت، قال الجوهري: وهي ما يستقى بها، والجمع في أدنى العدد وقِرَبات وقِرِبات وقِرْبات، وللكثير: قِرَبٌ.\nقال: وكذلك [جمع] (^١) كل ما كان على فِعْلَةٍ مثل سِدْرَة لك أن تفتح العين وتكسر وتسكن (^٢).\nوتعرض: بضم الراء وكسرها- كما سلف.\n_________\n(^١) من \"الصحاح\" وليست في الأصل.\n(^٢) \"الصحاح\" ١/ ١٩٩ مادة: قرب.","vol":"27","page":215},{"text":"<span data-type='title' id=toc-3428>٢٣ - باب اخْتِنَاثِ الأَسْقِيَةِ</span>\n٥٦٢٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ اخْتِنَاثِ الأَسْقِيَةِ. يَعْنِي: أَنْ تُكْسَرَ أَفْوَاهُهَا فَيُشْرَبَ مِنْهَا. [٥٦٢٦ - مسلم: ٢٠٢٣ - فتح ١٠/ ٨٩]\n\n٥٦٢٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِيَّ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَنْهَى عَنِ اخْتِنَاثِ الأَسْقِيَةِ. قَالَ عَبْدُ اللهِ: قَالَ مَعْمَرٌ أَوْ غَيْرُهُ: هُوَ الشُّرْبُ مِنْ أَفْوَاهِهَا. [انظر: ٥٦٢٥ - مسلم: ٢٠٢٣ - فتح ١٠/ ٨٩]\nذكر فيه حديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ اخْتِنَاثِ الأَسْقِيَةِ. يَعْنِي: أَنْ تُكْسَرَ أَفْوَاهُهَا فَيُشْرَبَ مِنْهَا.\nوفي رواية: نهَى عَنِ اخْتِنَاثِ الأَسقِيَةِ. قَالَ عَبْدُ اللهِ -يعني: الراوي، عن يونس-: قَالَ مَعْمَرٌ أَوْ غَيْرُهُ: هُوَ الشُّرْبُ مِنْ أَفْوَاهِهَا. وأخرجه مسلم وأبو داود وابن ماجه والترمذي (^١).\nاسم أبي سعيد: سعد بن مالك بن سنان، وفيه ابن أبي ذئب، واسمه: محمد بن عبد الرحمن بن المغيرة بن الحارث، أبو الحارث فقيه أهل المدينة، ممن كان يأمر بالمعروف.\nوفي رواية لابن أبي عاصم -بإسناد صحيح- قال: شرب رجل من في السقاء وهو قائم فانساب في بطنه جان، فنهى رسول الله - ﷺ - عن اختناث الأسقية.\n_________\n(^١) مسلم (٢٠٢٣) كتاب: الأشربة، باب: آداب الطعام والشراب وأحكامهما، وأبو داود (٣٧٢٠)، والترمذي (١٨٩٠)، وابن ماجه (٣٤١٨).","vol":"27","page":216},{"text":"ولابن ماجه من حديث سلمة بن وهرام، عن عكرمة، عن ابن عباس: نهى رسول الله - ﷺ - عن اختناث الأسقية أن تشرب من أفواهها وأن رجلًا- بعد ما نهى رسول الله - ﷺ - عن ذلك قام من الليل إلى سقاء فاختنثه فخرجت عليه منه حيَّة (^١)، وأصله عند الترمذي مصحح (^٢)، قال الأثرم: وفي هذا بيان ما ذكرنا من أن النهي كان بعد الفعل، وإنهم كانوا يفعلونه على ما في حديث كبشة: أنه - ﵇ - شرب من فم قربة (^٣)، وكذا رواه أنس بن مالك حتى نهوا عنه (^٤).\nقال ابن حزم: فإن قيل أنه - ﵇ - شرب من فم قربة، قلنا: لا حجة في شيء منه؛ لأن أحدها من طريق الحارث بن أبي أسامة (^٥)، وقد ترك، وفيه البرَّاء ابن بنت أنس، وهو مجهول، قلت: لا بل حالته معلومة بالثقة فيما ذكره ابن حبَّان، وآخر من طريق يزيد بن (حارثة) (^٦)، عن عبد الرحمن بن أبي عمرة، ولا أعرفه قلت: ابن أبي عمرة معروف\n_________\n(^١) \"سنن ابن ماجه\" (٣٤١٩).\nوقال البوصيري في \"زوائده\" ص ٤٤٤: في إسناده زمعة بن صالح وهو ضعيف وشيخه مختلف فيه.\nوضعفه الألباني في \"ضعيف ابن ماجه\" (٧٤٤).\n(^٢) \"سنن الترمذي\" (١٨٩٠).\n(^٣) رواه الترمذي (١٨٩٢)، وابن ماجه (٣٤٢٣)، وابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ١٣٨ ووقع عنده: أم كبشة بدلًا من: كبشة وهو خطأ، وابن حبان في \"صحيحه\" ١٢/ ١٣٨ (٥٣١٨) وغيرهم، وصححه الألباني في \"صحيح ابن ماجه\" (٢٧٦٣).\n(^٤) \"ناسخ الحديث ومنسوخه\" ص ٢٣٢.\n(^٥) رواه الحارث في \"مسنده\" كما في \"بغية الباحث\" ص ١٦٦ (٥١٧، ٥١٨).\n(^٦) كذا بالأصول والصواب جابر وانظر ترجمته في \"تهذيب الكمال\" ٣٢/ ٢٧٣ واسمه يزيد بن يزيد بن جابر.","vol":"27","page":217},{"text":"وحديثه عند الجماعة وأثنى عليه غير واحد- وآخر من طريق رجل لم يسم ثم لو كان ذلك صحيحًا كانت تكون موافقة للمعهود بالأصل، والنهي بلا شك إذا ورد ناسخ لتلك الإباحة بلا شك ومن المحال أن يعود المنسوخ ناسخًا أو لا يأتي بذلك بيان حكم، ثم ذكر أنه صح عن ابن عمر أنه شرب من فم إداوة (^١).\nوروى ابن وهب: فيه علة أخرى وهي أنه ينتنه\nوروي عن ابن عياض، عن هشام بن عروة، عن أبيه: أنه - ﵇ - نهى أن يشرب من في السقاء؛ وقال: إنه ينتنه (^٢).\nقال ابن التين: فأظن أن هذِه الأخبار لم تبلغ مالكًا، فلذلك أجاز الشرب من أفواهها، وقال: ما بلغني فيه نهي، قيل: فمن ثلمة القدح وما يلي الأذن.\nقال: قد سمعت فيه سماعًا وما علمت عنه شيئًا، وكأنه يضعفه. وذلك أن الترمذي روى عن عبد الله بن أبي قتادة قال: رأيت النبي - ﷺ - قام إلى قربة معلقة فحلها ثم شرب من فيها (^٣).\nوروى أبو داود من حديث أبي سعيد الخدري: أنه - ﵇ - نهى عن الشرب من ثلمة القدح، والنفخ في الشراب (^٤)، وقال مالك: يكره النفخ في الطعام والشراب جميعًا (^٥).\n_________\n(^١) \"المحلى\" ٧/ ٥١٩.\n(^٢) لم أقف عليه من طريق ابن عياض ورواه عبد الرزاق في \"المصنف\" ١٠/ ٤٢٩، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٧٦.\n(^٣) \"سنن الترمذي\" (١٨٩١) من حديث عبد الله بن أبي أنيس عن أبيه وليس من حديث عبد الله بن أبي قتادة.\n(^٤) \"سنن أبي داود\" (٣٧٢٢)، وصححه الألبانى في \"الصحيحة\" (٣٨٨).\n(^٥) \"المنتقى\" ٧/ ٢٣٧.","vol":"27","page":218},{"text":"وقد تحصلنا على معنيين: إمَّا أن يكون فيه حيوان، وفي معناه: قذى يبتلعه.\nوإمَّا لنتن أفواهها، وقذى ضمها ابن العربي وذكره مالك عن النص. و(أبدى) بالباء وهو لئلا يغلبه الماء فيقع عليه أكثر من حاجته فيشرق أو يبتل ثيابه، وواحدها يكفي، ومجموعها أقوى في المعنى.\nوشربه - ﵇ -، قالوا: للضرورة، أو كانت حال ضرر لعدم الإناء، ولم يعط الحال التمكين من التفريع معه، لكن كان شربه في بيت وهي حالة تمكن لا ضرر أو لعلمه إنما شرب من إداوة.\nوالنهي محمول على القربة الكبرى ونحتاج إلى مزيد نقل من أهل اللغة، ثم إن شربه من فيها جائز لطيب نكهته وعصمته من أذى الحيوان وأمنه بتلطفه عن صب الماء، وقال المهلب: معنى هذا النهي -والله أعلم- على وجه الأدب؛ لجواز أن يكون في أفواهها حية أو بعض الهوام لا يراها الشارب فيدخل جوفه، وقد قيل: إن ذلك على سبيل التقذر؛ لأنه لا يدخلها فيه.\nفائدة:\nتقول العرب: خنثت السقاء وانخنث السقاء إذا مال، ومنه قيل للمخنث: مخنث؛ لتكسره وميله إلى شبه النساء.\nفصل:\nقوله: (يعني: تكسر أفواهها فيشرب منه).\nقال الخطابي: أحسب هذا التفسير عن الزهري، ومن هنا اشتق المخنث؛ لتكسره وتثنيه.\nوقوله: (أفواهها) جمع (فمًا) على أفواه؛ لأن أصل فم: فوه تقضب منه الهاء؛ لاستثقالهم اجتماع هائين في قولك: هذا فوهه بالإضافة،","vol":"27","page":219},{"text":"فحذفوا الهاء فلم تحتمل الواو الإعراب لسكونها فعرضوا بها الميم، فإذا صغرت أو جمعت رددته إلى أصله، فقلت: فويه- وأفواه، ولا تقل: أفمام.\nوفيه لغات: - فتح الفاء منه رفعًا ونصبًا وجرًا وكسرها مطلقًا، ومنهم من يعرفه في مكانين فيقول: رأيت فمًا، وهذا فم، وعجبت من فم.\nوأمَّا تشديد الميم فيجوز في الشعر، كقوله:\nيا ليتها قد خرجت من فمِّه … حتى يعود الملك في إسطمه.\nقال ابن السكيت: ولو قيل من فمه بفتح الفاء لجاز (^١).\nوقال ابن فارس: يقال: فم بالضم والتشديد (^٢).\nولم يكن ضرورة شعر، وهو ما في \"الصحاح\" (^٣).\n_________\n(^١) \"إصلاح المنطق\" ١/ ٨٤ وفيه لو قيل بضم الفاء وليس كما ذكر المصنف.\n(^٢) \"مجمل اللغة\" ٣/ ٧٠ (فم).\n(^٣) \"الصحاح\" ٥/ ٢٠٠٤ (فم).","vol":"27","page":220},{"text":"<span data-type='title' id=toc-3429>٢٤ - باب الشُّرْبِ مِنْ فَي السِّقَاءِ</span>\n٥٦٢٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَيُّوبُ: قَالَ لَنَا عِكْرِمَةُ: أَلَا أُخْبِرُكُمْ بِأَشْيَاءَ قِصَارٍ حَدَّثَنَا بِهَا أَبُو هُرَيْرَةَ؟ نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الشُّرْبِ مِنْ فَمِ الْقِرْبَةِ -أَوِ السِّقَاءِ- وَأَنْ يَمْنَعَ جَارَهُ أَنْ يَغْرِزَ خَشَبَهُ فِي دَارِهِ. [انظر: ٢٤٦٣ - مسلم: ١٦٠٩ - فتح ١٠/ ٩٠]\n\n٥٦٢٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، أَخْبَرَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: نَهَى النَّبِيُّ - ﷺ - أَنْ يُشْرَبَ مِنْ فِي السِّقَاءِ. [انظر:٢٤٦٣ - مسلم: ١٦٠٩ - فتح ١٠/ ٩٠]\n\n٥٦٢٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ الشُّرْبِ مِنْ فِي السِّقَاءِ. [فتح ١٠/ ٩٠]\nذكر فيه حديث عِكْرِمَةَ: أَلَا أُخْبِرُكُمْ بِأَشْيَاءَ قِصَارٍ حَدَّثَنَا بِهَا أَبُو هُرَيْرَةَ - ﵁ -؟ نَهَى رَسُولُ اللهِ - ﷺ - عنِ الشُّرْبِ مِنْ فَمِ القِرْبَةِ -أَوِ السِّقَاءِ- وَأَنْ يَمْنَعَ جَارَهُ أَنْ يَغْرِزَ خشبه فِي جداره.\nوعنه: عن أبي هريرة أيضًا: نَهَى النَّبِيُّ - ﷺ - أَنْ يُشْرَبَ مِنْ فِي السِّقَاءِ.\nوعنه: عن ابن عَبَّاسٍ - ﵄ -: نَهَى النَّبِيُّ - ﷺ - عَنِ الشُّرْبِ مِنْ فِي السِّقَاءِ.\nالشرح:\nسلف في الباب قبله أن النهي عن الشرب من في السقاء نهي أدب لا تحريم، وسلف الجواب عما عارضه.\nوروي عن أبي سعيد الخدري: أن رجلًا شرب من في السقاء فانساب جان في بطنه، فنهى النَّبِيُّ - ﷺ - عن اختناث الأسقية (^١).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٥/ ١٠١ (٢٤١١٧) والبيهقي في \"السنن الكبرى\" ٧/ ٢٨٥.","vol":"27","page":221},{"text":"وهذا يدل أن من فعل ذلك ليس بحرام عليه شربه، قال ابن المنير: لم يستغن البخاري بالترجمة التي قبلها وعدل عنها؛ لاحتمال أن يظن أن النهي مطلق فيما يختنث، وفيما لا يختنث كالفخار مثلًا (^١)، وترجم باب الشرب والمقصود النهي عنه لكن لمَّا كان أصل النهي وقوع المنهي عنه جاز ذلك، فكأنه قال: ما جاز في هذا الفعل الذي وقع في النهي.\nفصل:\nقوله: من فم، وقال: مرة من في، والفم لا يخلو أن يفرد فتلزمه الميم المعوضة من الواو ويضاف إلى ميم قبله فيكون معربًا بالحروف، ولا تدخله الميم إلاَّ في الشعر، كقوله:\nيصبح ظمآن عطشان وفي البحر فمه.\nوإن أضفته إلى اسم مضمر ظاهر جاز لك الوجهان: اثبات الميم وإعرابه بالحركات، وحذفها وإعرابه بالحروف.\nفصل:\nوقوله: وأن يمنع جاره أن يضع خشبه في جداره، هو عندنا وعند مالك محمول على الاستحباب والقديم عندنا وجوبه، وبه قال ابن حبيب وغيره: دليلنا قوله - ﵇ -: \"لا يحل مال امرئ مسلم إلَّا بطيب نفس منه\" (^٢) وقياسًا على ما لو أراد أن يفتح فيه بابًا أو كوةً.\n_________\n(^١) \"المتواري\" ١/ ٢١٩.\n(^٢) رواه أحمد ٥/ ٧٢ - ٧٣، وأبو يعلى ٣/ ١٤٠ (١٥٧٠) والدارقطني في \"سننه\" ٣/ ٢٦ من حديث عم أبي حرة الرقاشي وفي الباب عن: أبي حميد الساعدي وعمرو ابن يثربي وعبد الله بن عباس وأنس بن مالك وصححه الألباني في \"الإرواء\" (١٤٥٩) وانظر تخريجه في \"البدر المنير\" ٦/ ٦٩٣ - ٦٩٨، \"تلخيص الحبير\" ٣/ ٤٥ - ٤٦.","vol":"27","page":222},{"text":"قالوا: فإذا أذن ثم بدا له فإن كان لحاجة إلى بناء جداره أو لأمر لا بد له منه فله ذلك، وإن لم يكن لشيء في ذلك فليس له ذلك بخلاف حال الابتداء؛ لأنه لم يأذن له في حال الابتداء فيتعلق عليه حق بخلاف أن يأذن فيضمن إذنه بنفسه على الوجه المأذون فيه إلى مثله في العادة، وليس له الرجوع على مقتضى إذنه (^١).\n_________\n(^١) انظر: \"المعونة\" ٢/ ١٧٧ - ١٧٨، \"المنتقى\" ٦/ ٤٤، \"مختصر المزني\" ١٥١، \"البيان\" ٦/ ٢٥٨.","vol":"27","page":223},{"text":"<span data-type='title' id=toc-3430>٢٥ - باب النَّهْي عَنِ التَّنَفُّسِ فِي الإِنَاءِ</span>\n٥٦٣٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا شَرِبَ أَحَدُكُمْ فَلَا يَتَنَفَّسْ فِي الإِنَاءِ، وَإِذَا بَالَ أَحَدُكُمْ فَلَا يَمْسَحْ ذَكَرَهُ بِيَمِينِهِ، وَإِذَا تَمَسَّحَ أَحَدُكُمْ فَلَا يَتَمَسَّحْ بِيَمِينِهِ». [انظر: ١٥٣ - مسلم: ٢٦٧ - فتح ١٠/ ٩٢]\nذكر فيه حديث أبي نُعَيْمٍ، ثنا سفيان، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا شَرِبَ أَحَدُكُمْ فَلَا يَتَنَفَّسْ فِي الإِنَاءِ، وَإِذَا بَالَ أَحَدُكُمْ فَلَا يَمْسَحْ ذَكَرَهُ بِيَمِينِهِ، وَإِذَا تَمَسَّحَ أَحَدُكُمْ فَلَا يَتَمَسَّحْ بِيَمِينِهِ\".\nهذا الحديث سلف في الطهارة (^١)، فإن قلت: رواه هشام الدستوائي، عن يحيى، عن عبد الله بن أبي قتادة، عن أبيه، فقال: أحسبه عن رسول الله - ﷺ -؟ وأجاب ابن حزم: بأن هذِه رواية الحارث بن أبي أسامة وقد ترك وحتى لو شك هشام في إسناده، فإن أيوب ومعمر بن راشد لم يشكا وكلاهما فوق هشام (^٢).\nقال المهلب: التنفس إنما نهى عنه كما نهى عن النفخ في الطعام والشراب- والله أعلم؛ من أجل أنه لا بد من أن يقع فيه شيء من ريقه فيعاف الطاعم له ويستقذر أكله إذ كان التعذر في باب الطعام والشراب والتنظف فيه الغالب على طباع أكثر الناس فنهاه عن ذلك لئلا يفسد الطعام والشراب على من يريد تناوله، هذا إذا أكل وشرب مع غيره، وإذا كان الإنسان يأكل أو يشرب وحده أو مع أهله أو مع\n_________\n(^١) سلف برقم (١٥٣) كتاب: الوضوء، باب: النهي عن عدم الاستنجاء باليمين.\n(^٢) \"المحلى\" ٧/ ٥٢٠.","vol":"27","page":224},{"text":"من يعلم أنه لا يقذر شيئًا مما يأكل منه فلا بأس في التنفس في الإناء كما فعل - ﵇ - مع عمر بن أبي سلمة أمره أن يأكل مما يليه، وكان هو - ﵇ - يتبع الدباء في الصحفة علمًا منه أن لا يقذر منه شيء - ﵇ -، وكيف يظن ذلك وكان - ﵇ - يبادر أصحابه نخامته فدلَّكوا بها وجوههم وكذا قصد وضوئه (^١)، فهذا فرق بين فعله - ﵇ - وأمره غيره بالأكل مما يليه.\n_________\n(^١) سلف برقم (٢٧٣١) كتاب: الشروط، باب: الشروط في الجهاد.","vol":"27","page":225},{"text":"<span data-type='title' id=toc-3431>٢٦ - باب الشُّرْبِ بِنَفَسَيْنِ أَوْ ثَلَاثَةٍ</span>\n٥٦٣١ - حَدَّثَنَا أَبُو عَاصِمٍ وَأَبُو نُعَيْمٍ قَالَا: حَدَّثَنَا عَزْرَةُ بْنُ ثَابِتٍ قَالَ: أَخْبَرَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ قَالَ: كَانَ أَنَسٌ يَتَنَفَّسُ فِي الإِنَاءِ مَرَّتَيْنِ أَوْ ثَلَاثًا، وَزَعَمَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَتَنَفَّسُ ثَلَاثًا. [مسلم: ٢٠٢٨ - فتح ١٠/ ٩٢]\nحدثنا أبو عاصم، هو الضحاك بن مخلد، وأبو نعيم هو الفضل بن دكين قَالَا: ثَنَا عَزْرَةُ بْنُ ثَابِتٍ: أَخْبَرَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ، قَالَ: كَانَ أَنَسٌ يَتَنَفَّسُ فِي الإِنَاءِ مَرَّتَيْنِ أَوْ ثَلَاثًا، وَزَعَمَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَتَنَفَّسُ ثَلَاثًا.\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا والنسائي وابن ماجه والترمذي (^١) وصححه، ولمَّا أخرجه النسائي من حديث قتادة، عن ثمامة، قال قتادة: هذا الحديث خطأ (^٢).\nفإن قلت: ما الجمع بينه وبين حديث أبي قتادة في الباب قبله نهى عن التنفس في الإناء؟ قلت: أسلفت الجمع هناك، ويحتمل أيضًا أن النهي عن الشرب وهو يتنفس فيه من غير أن يبينه عن فيه، فإن أبانه في كل نفس فلا بأس، وقد جاء أنه - ﵇ - كان يتنفس ثلاثًا، ويقول: \"هو أمرى وأروى\" ذكره الترمذي (^٣).\nوفي \"الموطأ\" والنسائي نهى رسول الله - ﷺ - عن النفخ في الشراب،\n_________\n(^١) مسلم (٢٠٢٨) كتاب: الأشربة، باب: كراهة التنفس في نفس الإناء واستحباب التنفس ثلاثًا خارج الإناء، والترمذي (١٨٨٤)، وابن ماجه (٣٤١٦) والنسائي في \"الكبرى\" ٤/ ١٩٨.\n(^٢) \"السنن الكبرى\" ٤/ ١٩٨.\n(^٣) \"سنن الترمذي\" (١٨٨٤) ورواه مسلم (٢٠٢٨/ ١٢٣) بلفظ \"إنه أروى وأبرأ وأمرأ\".","vol":"27","page":226},{"text":"فقال رجل: يا رسول الله، إني لا أروى من نفس واحد، قال: \"فأبن القدح عن فيك ثم تنفس\" وعليه يحمل حديث أنس (^١).\nورواه ابن ماجه بلفظ \"إذا شرب أحدكم فلا يتنفس في الإناء، فإذا أراد أن يعود فلينح الإناء ثم ليعد إن كان يريد\"، أخرجه من حديث أبي هريرة (^٢) وأخرجه الترمذي صحيحًا عن أبي سعيد: نهى رسول الله - ﷺ - عن النفخ في الشراب، فقال رجل: القذاءة أراها في الإناء. فقال: \"أهرقها\". قال: فإني لا أروى من نفس واحد قال: \"فأبن القدح عن فيك\" (^٣).\nورواه أبو داود بزيادة نهى عن الشرب من ثلمة القدح (^٤)، ولفظ الحاكم: \"إذا شرب أحدكم فليشرب بنفس واحد\" ثم قال: صحيح على شرط الشيخين (^٥)، ورجح ابن بطال الوجه الأول وقال: إنه أولى بالصواب؛ لأن عامة الفقهاء لا يختلفون أنه لو تنفس في الشراب حرم ذلك (^٦).\nروى ابن المنذر عن أبي هريرة مرفوعًا \"لا يتنفس أحدكم في الإناء إذا شرب ولكن إذا أراد أن يتنفس فليؤخره عن فيه ثم يتنفس\" (^٧).\n_________\n(^١) \"الموطأ\" ١/ ٥٧٦ من حديث أبي سعيد الخدري ولم أقف عليه عند النسائي فلعله وهم في عزوه.\n(^٢) \"سنن ابن ماجه\" (٣٤٢٧) وقال البوصيري في \"زوائده \" ص ٤٤٥: حديث أبي هريرة صحيح، رجاله ثقات .. اهـ.\n(^٣) \"سنن الترمذي\" (١٨٨٧) وقال: حسن صحيح.\n(^٤) \"سنن أبو داود\" (٣٧٢٢).\n(^٥) \"المستدرك\" ٤/ ١٣٨.\n(^٦) \"شرح ابن بطال\" ٦/ ٨٠.\n(^٧) انظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٣٩.","vol":"27","page":227},{"text":"وقال ابن العربي: قال علماؤنا: هذا من مكارم الأخلاق، وحرام أن يناول الرجل أخاه بما يقذره فإن فعله في خاصة نفسه ثم جاء غيره فناوله إناءً فليعلمه، فإن كتمه كان من باب (الغش) (^١) وهو حرام (^٢).\nولمَّا ذكر ابن أبي عاصم حديث ابن عباس، وحديث أبي قتادة السالفين ترجم للرخصة في ذلك فذكر حديث أنس أنه - ﵇ - كان يتنفس في الإناء ويقول: \"هو أهنأ وأمرأ وأبرأ\".\nولمَّا ذكر الأثرم حديث أبي سعيد قال: هذِه الأحاديث في ظاهرها مختلفة، والوجه فيها عندنا أنه يجوز الشرب بنفس وباثنين وبثلاثة وأكثر منها؛ لأن اختلاف الرواة في ذلك يدل على التسهيل فيه وأن اختيار الثلاث يحسن. وأما حديث النهي عن التنفس في الإناء، فإنما ذلك أن يجعل نفسه في الإناء، فأمَّا التنفس للراحة إذا أبانه عن فيه فليس من ذلك (^٣).\nفصل:\nقد سلف أن علة النهي لما يخشى أن يصيب منه، ومخالطة النفس الماء لما في النفس من المستقذر، وقيل: إنه تكون منه النَّسَمَة (^٤).\nفصل:\nاختلفوا هل يجوز الشرب بنفس واحدٍ؟ فروى عيسى، عن ابن القاسم: أن مالكًا سئل عن قول الرجل لرسول الله - ﷺ -: إني لا أروى من نفس واحد -الحديث السالف- أرى ذلك رخصة أن يشرب من نفس واحد ما شاء.\n_________\n(^١) في (غ): الغبن.\n(^٢) \"عارضة الأحوذي\" ٨/ ٨٣.\n(^٣) \"ناسخ الحديث ومنسوخه\" ص ٢٣٤.\n(^٤) النَّسَمَة: الربو. انظر: \"الصحاح\" ٥/ ٢٠٤٠.","vol":"27","page":228},{"text":"يريد مالك: أنه - ﵇ - لما لم ينه الرجل أن يشرب من نفس واحد، وقال له ما قال، علم أن ذلك كالإباحة.\nوقد روي عن سعيد بن المسيب وعطاء بن أبي رباح: أنهما أجازاه بنفس واحد.\nوقال ميمون بن مهران: رآني عمر بن عبد العزيز وأنا أشرب فجعلت أقطع شرابي فأتنفس، فقال: إنما نهي أن تنفس في الإناء فأمَّا إذا لم يتنفس في الإناء فاشربه -إن شئت- بنفس واحد، [وروي] (^١) عن ابن عباس وطاوس وعكرمة: كراهة الشرب في نفس واحد، وقال: هو شرب الشيطان (^٢).\nوقول عمر بن عبد العزيز تفسير لهذا الباب وأصل له.\nفصل:\nقوله في حديث الباب قبله: ولا يتمسح بيمينه. يريد: الاستنجاء، وقد سلف في موضعه واضحًا.\nفصل:\nروى أبو نعيم في \"الطب\" من حديث هشام، عن أبي عصام، عن أنس: \"تنفسوا في الإناء ثلاثًا فإنه أهنأ وأمرأ وأبرأ\" (^٣)، رواه أحمد بن منيع البغوي، عن أبي فطين، عن هشام: أن النبي - ﷺ - كان إذا شرب تنفس في الإناء ثلاثًا، وقال: \"هو أمرأ وأبرأ\".\n_________\n(^١) في الأصل: (وأرى)، والمثبت هو الملائم للسياق.\n(^٢) روى هذِه الآثار ابن أبي شيبة في \"المصنف\" ٥/ ١٠٤ باب: من رخص في الشرب في النفس الواحد، وانظر: \"التمهيد\" ١/ ٣٩٥.\n(^٣) \"الطب النبوي\" ٢/ ٦٧٥ (٧٣٧).","vol":"27","page":229},{"text":"فصل:\nوروي النهي عن التنفس في الإناء من حديث عبد الكريم، عن عكرمة، عن ابن عباس مرفوعًا. ذكره الأثرم. لكن روى رشدين بن كريب، عن أبيه، عن ابن عباس، أنه - ﵇ - شرب من ماء فتنفس مرتين (^١).\nفصل:\nروى أبو نعيم الحافظ من حديث المعلي بن عُرفان، عن أبي وائل، عن عبد الله: كان النَّبي - ﷺ - يتنفس في الإناء ثلاثة أنفاس يُسمِّي عند كل نفس ومثله في آخرهن.\nومن حديث الربيع بن بدر، عن ابن سمعان، عن نافع، عن مولاه: أنه - ﵇ - كان إذا شرب قطع ثلاثة أنفاس، يسمِّي الله إذا بدأ، ويحمده إذا قطع.\nومن حديث ثبيت بن كثير الضبي، عن يحيى بن سعيد، عن ابن المسيب، عن بهز قال: كان النبي - ﷺ - يستاك عرضًا ويتنفس ثلاثًا ويقول: \"هو أهنأ وأمرأ وأبرأ\" (^٢)\nفصل:\nقال ابن حزم: لا يحل النفخ في [الإناء]، والشرب من ثلمة القدح مباح؛ لأنه لم يصح فيها نهي، وقد وردت الإباحة في ذلك عن ابن عباس وابن عمر ولا يُعرف لهما مخالف من الصحابة إلاَّ ما تقدم من حديث أبي سعيد، ولا يصح؛ لأنه من رواية قرّة بن عبد الرحمن، وهو ساقط (^٣).\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" ص ٢٣٣.\n(^٢) \"الطب النبوي\" ٢/ ٦٧٦ - ٦٧٧ (٧٣٩) - (٧٤١).\n(^٣) \"المحلى\" ٧/ ٥٢١.","vol":"27","page":230},{"text":"<span data-type='title' id=toc-3432>٢٧ - باب الشُّرْبِ فِي آنِيَةِ الذَّهَبِ</span>\n٥٦٣٢ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنِ ابْنِ أَبِي لَيْلَى قَالَ: كَانَ حُذَيْفَةُ بِالْمَدَايِنِ فَاسْتَسْقَى، فَأَتَاهُ دِهْقَانٌ بِقَدَحِ فِضَّةٍ، فَرَمَاهُ بِهِ فَقَالَ: إِنِّي لَمْ أَرْمِهِ إِلاَّ أَنِّي نَهَيْتُهُ فَلَمْ يَنْتَهِ، وَإِنَّ النَّبِيَّ - ﷺ - نَهَانَا عَنِ الْحَرِيرِ وَالدِّيبَاجِ وَالشُّرْبِ فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ وَقَالَ: «هُنَّ لَهُمْ فِي الدُّنْيَا، وَهْيَ لَكُمْ فِي الآخِرَةِ». [انظر: ٥٤٢٦ - مسلم: ٢٠٦٧ - فتح ١٠/ ٩٤]\nذكر فيه حديث ابن أبي ليلى قَالَ: كَانَ حُذَيْفَةُ بِالْمَدَايِنِ فَاسْتَسْقَى، فَأَتَاهُ دِهْقَانٌ بِقَدَحِ فِضَّةٍ، فَرَمَاهُ بِهِ فَقَالَ: إِنِّي لَمْ أَرْمِهِ إِلَّا أَنِّي نَهَيْتُهُ فَلَمْ يَنْتَهِ، وَإِنَّ النَّبِيَّ - ﷺ - نَهَانَا عَنِ الحَرِيرِ وَالدِّيبَاجِ وَالشُّرْبِ فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ وَقَالَ: \"هي لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الآخِرَةِ\".\nالشرح:\nهذا الحديث مذكور في الأطعمة وكرر بعد أيضًا (^١) والشرب في أواني الذهب والفضة حرام بالإجماع ولا عبرة لمن شذ فيه، ولأنه من باب السرف إذ قد جعلهما الله قوامًا للناس، وأثمانًا لمعايشهم وقيمًا للأشياء فكره استعمالها في غير ذلك إلاَّ ما أباحته السُّنة للرجال من السيف والخاتم والمصحف والحلي للنساء كذا ذكره ابن بطال.\nفأمَّا ما ذكره من تحلية السيف فهو بالفضة، وأمَّا الخاتم فمن الفضة، والمصحف يحلى بالفضة للرجل، وللمرأة بذهب، وأمَّا الحلي فإجماع.\nوقوله: \"هي لكم .. \" إلى آخره مثل قوله - ﵇ - في الحرير: \"إنما\n_________\n(^١) سلف برقم (٥٤٢٦) باب: الأكل في إناء مفضض وسيأتي برقم (٥٨٣١) كتاب: اللباس، باب: لبس الحرير وافتراشه للرجال.","vol":"27","page":231},{"text":"يلبس هذِه من لا خلاق له في الآخرة\" (^١) وهم الكفَّار؛ لأنه لمَّا كان الحرير لباسهم في الدنيا وآثروه على ما أعدَّ الله في الآخرة لأوليائه وأحبوا العاجلة ذمَّهم الشارع بذلك ونهى المسلمين أن يتشبهوا بالكفَّار المؤثرين للدنيا على الآخرة، ولئلا يدخلوا تحت قوله: ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا﴾ [الأحقاف: ٢٠] الآية.\nوقال مالك بن دينار: قرأت فيما أنزل الله -﷿- (قل لأوليائي لا تطعموا مطاعم أعدائي ولا تلبسوا ملابس أعدائي؛ فتكونوا أعدائي كما هم أعدائي) (^٢).\nفرع:\nفي اتخاذ أوانيهما وجهان أو قولان عندنا، والأصح: المنع قياسًا على استعماله، والخلاف عند المالكية أيضًا إذا اتخذها للتجمل خاصة، ونسب ابن التين الجواز للشافعي وهو أحد قوليه، كبيعه (^٣).\n_________\n(^١) سلف برقم (٨٨٦) كتاب: الجمعة، باب: يلبس أحسن ما يجد.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ٨٢.\n(^٣) انظر: \"المدونة\" ١/ ٢٣١، \"حلية العلماء\" ١/ ١٠١ - ١٠٢، \"المغني\" ١/ ١٠٣ - ١٠٤.","vol":"27","page":232},{"text":"<span data-type='title' id=toc-3433>٢٨ - باب آنِيَةِ الْفِضَّةِ</span>\n٥٦٣٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنِ ابْنِ عَوْنٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ أَبِي لَيْلَى قَالَ: خَرَجْنَا مَعَ حُذَيْفَةَ ذَكَرَ النَّبِيَّ - ﷺ - قَالَ: «لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَلْبَسُوا الْحَرِيرَ وَالدِّيبَاجَ، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَكُمْ فِي الآخِرَةِ». [انظر: ٥٤٢٦ - مسلم: ٢٠٦٧ - فتح ١٠/ ٩٦]\n\n٥٦٣٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ زَيْدِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ، عَنْ أُمِّ سَلَمَةَ -زَوْجِ النَّبِيِّ - ﷺ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الَّذِي يَشْرَبُ فِي إِنَاءِ الْفِضَّةِ إِنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ». [مسلم: ٢٠٦٥ - فتح ١٠/ ٩٦]\n\n٥٦٣٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَشْعَثِ بْنِ سُلَيْمٍ، عَنْ مُعَاوِيَةَ بْنِ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: أَمَرَنَا رَسُولُ اللهِ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ، أَمَرَنَا بِعِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجِنَازَةِ، وَتَشْمِيتِ الْعَاطِسِ، وَإِجَابَةِ الدَّاعِي، وَإِفْشَاءِ السَّلَامِ، وَنَصْرِ الْمَظْلُومِ، وَإِبْرَارِ الْمُقْسِمِ، وَنَهَانَا عَنْ خَوَاتِيمِ الذَّهَبِ، وَعَنِ الشُّرْبِ فِي الْفِضَّةِ -أَوْ قَالَ: آنِيَةِ الْفِضَّةِ- وَعَنِ الْمَيَاثِرِ، وَالْقَسِّيِّ، وَعَنْ لُبْسِ الْحَرِيرِ، وَالدِّيبَاجِ، وَالإِسْتَبْرَقِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١٠/ ٩٦]\nذكر فيه حديث حذيفة أيضًا فقال: حدثَنَا مُحَمَّدُ بْنُ المُثَنَّى، ثَنَا ابن أَبِي عَدِيِّ وهو محمد بن إبراهيم، عَنِ ابن عَوْنٍ واسمه عبد الله، عَنْ مُجَاهِدٍ، عَنِ ابن أَبِي لَيْلَى واسمه عبد الرحمن قَالَ: خَرَجْنَا مَعَ حُذَيْفَةَ وَذَكَرَ النَّبِيَّ - ﷺ - قَالَ: \"لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَلْبَسُوا الحَرِيرَ وَالدِّيبَاجَ، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَكُمْ فِي الآخِرَةِ\".\nوحديث أم سلمة أَنَّه - ﷺ - قَالَ: \"الَّذِي يَشْرَبُ فِي إِنَاءِ الفِضَّةِ إِنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ\".","vol":"27","page":233},{"text":"وحديث البَرَاءِ: أَمَرَنَا رَسُولُ اللهِ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ .. الحديث. وقد سلف.\nوفيه: وعن الشرب في الفضة أو آنية الفضة.\nوحديث أم سلمة: أخرجه النسائي من حديث نافع عن صفية، عن عائشة، وأخرجه ابن ماجه من حديث نافع، عن امرأة ابن عمر، عن عائشة (^١).\nوأخرجه النسائي -أيضًا- عن محمد بن عليِّ بن حرب، عن محيرز بن الوضاح، عن إسماعيل بن أمية، عن نافع، ولم يذكر زيدًا إنما قال عن عبد الرحمن.\nوالبخاري: أخرجه عن إسماعيل، عن مالك، عن نافع، عن زيد بن عبد الله بن عمر، عن عبد الله بن عبد الرحمن بن أبي بكر الصديق، عن أم سلمة. قال النسائي: والصواب حديث أيوب، عن نافع يعني: عن زيد، عن عبد الله، وذكر من حديث خالد بن عبد الله بن حسين الدمشقي، عن أبي هريرة - ﵁ - مرفوعًا: \"من شرب من آنية الفضة والذهب في الدنيا لم يشرب فيها في الآخرة\"، ثم قال - ﵇ -: \"آنية أهل الجنة\": الذهب والفضة .. الحديث (^٢).\nورواه عبد العزيز بن أبي رواد، عن نافع، عن أبي هريرة، قال النسائي: والصواب في هذا كله حديث أبي هريرة (^٣).\n_________\n(^١) \"السنن الكبرى\" ٤/ ١٩٧، و\"سنن ابن ماجه\" (٣٤١٥).\n(^٢) \"السنن الكبرى\" ٤/ ١٩٥ - ١٩٦.\n(^٣) المصدر السابق ٤/ ١٩٧.","vol":"27","page":234},{"text":"وفي الدارقطني من حديث ابن عمر مرفوعًا بزيادة: أو فيه شيء من ذلك (^١). وفيه من لا يُعرف وقد أسلفنا الإجماع على حرمة استعمال أواني الفضة.\nواختلفوا في الآنية المفضضة، فروي عن عائشة - ﵂ - أنها نهت أن نضبب الآنية أو نحلقها بفضة، وكان ابن عمر لا يشرب في إناء حلقه فضة أو ضبة (^٢) وهو قول عطاء وسالم وعروة بن الزبير، وبه قال مالك والليث.\nوقاله القاضي في \"معونته\": يجوز الإناء المضبب إذا كان يسيرًا (^٣). وقال الخطابي عن الشافعي: أكره الشرب في الإناء المفضض بالفضة لئلا أن يكون شاربًا على الفضة وأباح علم الحرير بخلاف يسير الفضة، قال: ويجوز أن يفرق بينهما؛ بأن الحرير أبيح للإناث ولبعض الذكور عند الضرورة كمن به حكة وعندما أتاه العدو ورخص في قليله إذا كان علمًا في ثوب، والشرب في الفضة إنما حرم من أجل السرف وهو محرم على الرجال والنساء جميعًا فجعل قليله ككثيره (^٤).\nورخصت في ذلك طائفة: روي عن عمران بن حصين وأنس بن مالك: أنهما أجازا الشرب في الإناء المفضض، وأجازه من التابعين طاوس والحكم والنخعي والحسن البصري، وقال أبو حنيفة وأصحابه: لا بأس أن يشرب الرجل بالقدح المفضض إذا لم يجعل فاه على الفضة، وهو كالشرب بيده وفيها الخاتم.\n_________\n(^١) \"سنن الدارقطني\" ١/ ٤٠.\n(^٢) \"السنن الكبرى\" للبيهقي ١/ ٢٩.\n(^٣) \"المعونة\" ٢/ ٥٨٥.\n(^٤) \"أعلام الحديث\" ٣/ ٢٠٩٤.","vol":"27","page":235},{"text":"وقال أحمد: لا بأس به إذا لم يجعل فاه على الفضة وهو مثل العلم في الثوب، وبه قال إسحاق، وقال ابن المنذر: ثبت أنه - ﵇ - نهى عن آنية الفضة والمفضض ليس بإناء فضة، وكذلك المضبب، فالذي يحرم فيه الشرب ما نهي عنه، ولا يعصي من شرب فيما لم يُنه عنه (^١).\nوقال أبو عبيدة نحوه، وفعل ابن عمر إنما هو محمول على التورع لا على التحريم، وكما روي عنه أنه كان ينضح الماء في عينيه لغسل الجنابة، وليس ذلك بواجب عليه.\nوروى أبو نعيم: ثنا شريك، عن حميد قال: رأيت عند أنس - ﵁ - قدح رسول الله - ﷺ - فيه فضة أو سبك بفضة.\nقال الطحاوي: ولا يخلو ذلك أن يكون قد كان في زمن رسول الله - ﷺأو أحدثه أنس بعده فأي ذلك كان قد ثبت عن أنس إباحته؛ لأنه كان يسقي الناس فيه تبركًا برسول الله - ﷺ - (^٢).\nقلت: المحفوظ عن أنس أنه فاعله كما ستعلمه.\nقال الخطابي: وهو حجة على الشافعي.\nقلت: لأنه شيء يسير للحاجة وهو مبيحها.\nفصل:\nقال أبو عبيد: والجرجرة: صوت وقوع الماء في الجوف، وإنما يكون ذلك عند الشرب ومنه قيل للبعير: إذا صاح هو يجرجر (^٣)، وجرجر العجل إذا هدر في شقيقه فكان المعنى يصوت في بطنه نار جهنم، فيكون إعراب نار على هذا بالرفع، ويجوز أن يكون المعنى\n_________\n(^١) انظر: \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٤٢ - ٢٤٣.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٤/ ٣٦٥.\n(^٣) \"غريب الحديث\" ١/ ١٥٤.","vol":"27","page":236},{"text":"يتجرع في شربه نار، فيكون إعراب نار بالنصب مثل قوله: ﴿إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا﴾ [النساء: ١٠].\nوقال الداودي: معنى يجرجر: ينحدر أي: يتجرع نار جهنم.\nوقوله: (\"يجرجر في بطنه نار جهنم\") محمول عند أهل السُّنَّة على أن الله تعالى في الخيار لمن أراد أن ينفذ عليه الوعيد.\nفصل:\nولنذكر نبذة عن شرح حديث البراء، وإن كان سلف غير مرة.\nقوله: (نهانا عن الحرير والديباج) ذكر الديباج بعد الحرير من باب: ذكر الخاص بعد العام، وهو فارسي معرب وجمعه ديابج -وإن شئت ديابيج- على أن تجعل أصله مشددًا، كدنانير أصله دنار فكذا هذا أصله دباج، وذلك رده إلى أصله في التصغير.\nوالجنازة: بكسر الجيم وفتحها واحدة الجنائز، وقال ابن الأعرابي: بالكسر السرير، وبالفتح الميت والمعروف عكسه.\nوقال الجوهري: العامة تقول: الجنازة بالفتح والمعنى للميت على السرير وإلَّا فهو نعش وسرير (^١).\nوالتشميت بالمعجمة والمهملة.\nقال ابن مزين: لا يجوز أن يشمته واحد من جماعة بخلاف رد السلام.\nوقال أبو عبيد: هو كرد السلام ويجزئ. ومعناه إذا قال له: يرحمك الله، قيل معناه بالمعجمة: سأل الله أن يجمع شمله، وقيل معناه: بالمهملة أي: دعوت له بالهدى والاستقامة على سمت الطريق.\n_________\n(^١) \"الصحاح\" ٢/ ٨٧٠.","vol":"27","page":237},{"text":"والعرب تضع الشين مع السين كقولهم: حجاش وحجاس، وقيل: هو من الشماته، وذلك إذا قلت له: يرحمك الله فقد أدخلت على الشيطان ما يشمته فيسر بذلك العاطس ويشمت الشيطان، وقال ثعلب: المهملة المختار؛ لأنه مأخوذ من السمت وهو القصد والحجة، وقال أبو عبيد: الشين في كلامهم أعلا وأفضل (^١).\nوصفة التشميت يرحمك الله، ويرد: يهديكم الله ويصلح بالكم ويغفر الله لكم.\nقال في \"المعونة\": والأول أفضل (^٢).\nوقال في \"التلقين\": الثاني أحسن.\nوقوله: (وعن المياثر). قال الداودي: هي من الأرجوان الأحمر، وقيل: جلود السباع.\nوقال غيره: قال أبو عبيد: المياثر الحمر التي جاء فيها النهي كانت من مراكب الأعاجم من ديباج أو حرير (^٣).\nقال ابن التين: وهذا أبين؛ لأن الأرجوان لم يأت فيه تحريم ولا في جلود السباع إذا ذكيت، وقال جرير، عن يزيد بعد هذا في البخاري: الميثرة: جلود السباع (^٤).\nوقال علي: كانت النساء تصنعه لبعولتهنَّ مثل القطائف يصبغونها. والقِسي: الثياب التي يؤتى بها من مصر من قس بلدة بتنيس خربت الآن وهي بفتح القاف، وأصحاب الحديث يكسرون والوجه الفتح وعليه\n_________\n(^١) \"غريب الحديث\" ١/ ٣٠٦.\n(^٢) \"المعونة\" ٢/ ٥٧٥ - ٥٧٦.\n(^٣) \"غريب الحديث\" ١٠/ ١٣٩.\n(^٤) سيأتي في كتاب: اللباس، باب: لبس القسي.","vol":"27","page":238},{"text":"أهل مصر ذكره القزاز، قال الهروي عن شمر عن بعضهم: هو القزي أبدلت الزاي سينًا.\nوقال أبو عبيد: هو منسوب إلى بلاد يقال لها: القس، رأيتها. ولم نعرفها، وقال ابن فارس: هي ثياب يؤتى بها من اليمن (^١).\nوفي البخاري في اللباس عن أبي بردة قلنا لعلي ما القسية؟ قال: ثياب أتتنا من الشام أو من مصر مضلعة فيها حرير، فيها أمثال الأترج (^٢).\nوالإستبرق: ضرب من الديباج غليظ، قيل: وفيه ذهب، وأصله فارسي معرب أصله استبره فرد استبرق، والمعروف أن الإستبرق غليظ الديباج. وقال الداودي: هو رقيقه.\n_________\n(^١) \"غريب الحديث\" ١/ ١٣٨، \"مقاييس اللغة\" ص ٨٢٥.\n(^٢) سيأتي في باب: لبس القسي.","vol":"27","page":239},{"text":"<span data-type='title' id=toc-3434>٢٩ - باب الشُّرْبِ فِي الأَقْدَاحِ</span>\n٥٦٣٦ - حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ سَالِمٍ أَبِي النَّضْرِ، عَنْ عُمَيْرٍ -مَوْلَى أُمِّ الْفَضْلِ- عَنْ أُمِّ الْفَضْلِ أَنَّهُمْ شَكُّوا فِي صَوْمِ النَّبِيِّ - ﷺ - يَوْمَ عَرَفَةَ، فَبُعِثَ إِلَيْهِ بِقَدَحٍ مِنْ لَبَنٍ فَشَرِبَهُ. [انظر: ١٦٥٨ - مسلم: ١١٢٣ - فتح ١٠/ ٨٩]\nذكر فيه حديث أم الفضل لبابة الكبرى، وقد سلف قريبًا وفي الحج (^١).\n_________\n(^١) سلف قريبًا (٥٦٠٤) باب: شرب اللبن، وفي الحج (١٦٥٨)، باب: صوم يوم عرفة.","vol":"27","page":240},{"text":"<span data-type='title' id=toc-3435>٣٠ - باب الشُّرْبِ في قَدَحِ النَّبِيِّ - ﷺ - وَآنِيَتِهِ</span>\nوَقَالَ أَبُو بُرْدَةَ -واسمه عامر- قَالَ لِي عَبْدُ اللهِ بْنُ سَلَامٍ: أَلَا أَسْقِيكَ فِي قَدَحٍ شَرِبَ النَّبِيُّ - ﷺ - فِيهِ؟\n\n٥٦٣٧ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ - ﵁ - قَالَ: ذُكِرَ لِلنَّبِيِّ - ﷺ - امْرَأَةٌ مِنَ الْعَرَبِ، فَأَمَرَ أَبَا أُسَيْدٍ السَّاعِدِيَّ أَنْ يُرْسِلَ إِلَيْهَا، فَأَرْسَلَ إِلَيْهَا، فَقَدِمَتْ فَنَزَلَتْ فِي أُجُمِ بَنِي سَاعِدَةَ، فَخَرَجَ النَّبِيُّ - ﷺ - حَتَّى جَاءَهَا فَدَخَلَ عَلَيْهَا، فَإِذَا امْرَأَةٌ مُنَكِّسَةٌ رَأْسَهَا، فَلَمَّا كَلَّمَهَا النَّبِيُّ - ﷺ - قَالَتْ: أَعُوذُ بِاللهِ مِنْكَ. فَقَالَ: «قَدْ أَعَذْتُكِ مِنِّي». فَقَالُوا لَهَا: أَتَدْرِينَ مَنْ هَذَا؟ قَالَتْ: لَا. قَالُوا: هَذَا رَسُولُ اللهِ - ﷺ - جَاءَ لِيَخْطُبَكِ. قَالَتْ: كُنْتُ أَنَا أَشْقَى مِنْ ذَلِكَ. فَأَقْبَلَ النَّبِيُّ - ﷺ - يَوْمَئِذٍ حَتَّى جَلَسَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ هُوَ وَأَصْحَابُهُ، ثُمَّ قَالَ «اسْقِنَا يَا سَهْلُ». فَخَرَجْتُ لَهُمْ بِهَذَا الْقَدَحِ فَأَسْقَيْتُهُمْ فِيهِ، فَأَخْرَجَ لَنَا سَهْلٌ ذَلِكَ الْقَدَحَ فَشَرِبْنَا مِنْهُ. قَالَ: ثُمَّ اسْتَوْهَبَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بَعْدَ ذَلِكَ، فَوَهَبَهُ لَهُ. [انظر: ٥٢٥٦ - مسلم: ٢٠٠٧ - فتح ١٠/ ٩٨]\n\n٥٦٣٨ - حَدَّثَنَا الْحَسَنُ بْنُ مُدْرِكٍ قَالَ: حَدَّثَنِي يَحْيَى بْنُ حَمَّادٍ، أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ عَاصِمٍ الأَحْوَلِ قَالَ: رَأَيْتُ قَدَحَ النَّبِيِّ - ﷺ - عِنْدَ أَنَسِ بْنِ مَالِكٍ -وَكَانَ قَدِ انْصَدَعَ فَسَلْسَلَهُ بِفِضَّةٍ- قَالَ: وَهْوَ قَدَحٌ جَيِّدٌ عَرِيضٌ مِنْ نُضَارٍ. قَالَ: قَالَ أَنَسٌ: لَقَدْ سَقَيْتُ رَسُولَ اللهِ - ﷺ - فِي هَذَا الْقَدَحِ أَكْثَرَ مِنْ كَذَا وَكَذَا. [انظر: ٣١٠٩ - فتح ١٠/ ٩٩]\nقَالَ: وَقَالَ ابْنُ سِيرِينَ: إِنَّهُ كَانَ فِيهِ حَلْقَةٌ مِنْ حَدِيدٍ، فَأَرَادَ أَنَسٌ أَنْ يَجْعَلَ مَكَانَهَا حَلْقَةً مِنْ ذَهَبٍ أَوْ فِضَّةٍ فَقَالَ لَهُ أَبُو طَلْحَةَ: لَا تُغَيِّرَنَّ شَيْئًا صَنَعَهُ رَسُولُ اللهِ - ﷺ -. فَتَرَكَهُ.\nهذا رواه البخاري في الاعتصام عن أبي كريب: ثنا أبو أسامة، عن بريد، عن أبي بردة.\nوفي مناقب عبد الله بن سلام: حدثنا سليمان بن حرب، ثنا شعبة،","vol":"27","page":241},{"text":"عن سعيد بن أبي بردة، عن أبيه فذكره (^١).\nوذكر فيه أيضًا حديث سهل بن سعد: ذُكِرَ لِلنَّبِيِّ - ﷺ - امْرَأَةٌ مِنَ العَرَبِ، فَأَمَرَ أَبَا أُسَيْدٍ السَّاعِدِيَّ أَنْ يُرْسِلَ إِلَيْهَا، فَأَرْسَلَ إِلَيْهَا، فَقَدِمَتْ فَنَزَلَتْ فِي أُجُمِ بَنِي سَاعِدَةَ، فَخَرَجَ النَّبِيُّ - ﷺ - حَتَّى جَاءَهَا فَدَخَلَ عَلَيْهَا، فَإِذَا امْرَأَةٌ مُنَكِّسَةٌ رَأْسَهَا، فَلَمَّا كَلَّمَهَا النَّبِيُّ - ﷺ - قَالَتْ: أَعُوذُ باللهِ مِنْكَ … الحديث، سلف في النكاح (^٢).\nوفيه: فسقيتهم فيه -يعني: في القدح- فأخرج لنا سهل ذلك القدح فشربنا منه، ثم قال: استوهبه عمر بن عبد العزيز بعد ذلك فوهبه له.\nوشيخ شيخ البخاري فيه أبو غسان، وهو محمد بن مطرف مدني نزل عسقلان الشام، وشيخه (^٣) سعيد بن أبي مريم هو سعيد بن محمد بن الحكم، أو الحكم بن محمد بن أبي مريم الجمحي مولاهم المصري مات سنة أربع وعشرين ومائتين، وفيه أبو حازم، واسمه سلمة بن دينار، وأبو أسيد اسمه مالك بن ربيعة بن البدن، وأخرجه مسلم أيضًا (^٤).\nوحديث أبي عوانة الوضاح عَنْ عَاصِمٍ الأَحْوَلِ قَالَ: رَأَيْتُ قَدَحَ النَّبِيِّ - ﷺ - عِنْدَ أَنَسِ بْنِ مَالِكٍ -وَكَانَ قَدِ انْصَدَعَ فَسَلْسَلَهُ بِفِضَّةٍ- قَالَ: وهْوَ قَدَحٌ جَيِّدٌ عَرِيضٌ مِنْ نُضَارٍ. قَالَ أَنَسٌ: لَقَدْ سَقَيْتُ رَسُولَ اللهِ - ﷺ - فِي هذا القَدَحِ أَكْثَرَ مِنْ كَذَا وَكَذَا. قَالَ: وَقَالَ ابن سِيرِينَ: كَانَ فِيهِ\n_________\n(^١) سيأتي في الاعتصام برقم (٧٣٤٢)، باب: ما ذكر النبي - ﷺ - وحض على اتفاق أهل العلم، وسلف برقم (٣٨١٤) كتاب: مناقب الأنصار، باب: مناقب عبد الله بن سلام.\n(^٢) سلف برقم (٥٢٥٦) باب: من طلق وهل يواجه الرجل امرأته بالطلاق.\n(^٣) أي: شيخ البخاري.\n(^٤) مسلم (٢٠٠٧) كتاب: الأشربة، باب: إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا.","vol":"27","page":242},{"text":"حَلْقَةٌ مِنْ حَدِيدٍ، فَأَرَادَ أَنَسٌ أَنْ يَجْعَلَ مَكَانَهَا حَلْقَةً مِنْ ذَهَبٍ أَوْ فِضَّةٍ فَقَالَ لَهُ أَبُو طَلْحَةَ لَا تُغَيِّرَنَّ شَيْئًا صَنَعَهُ رَسُولُ اللهِ - ﷺ -. فَتَرَكَهُ.\nوالبخاري ساقه عن الحسن بن مدرك، وهو أبو علي، وجده بشر سدوسي بصري حافظ الطحان، روى عنه النسائي وابن ماجه أيضًا.\nوقد سلف في الخمس عند البخاري، عن أنس: أن قدح رسول الله - ﷺ - انكسر فاتخذ مكان الشعب سلسلة من فضة (^١).\nقال عاصم: رأيت القدح وشربت فيه، وهذا هو الذي عليه الحفاظ أن المتخذ له أنس بن مالك.\nوللبزار من طريق فيها ضعف، عن ابن عباس أن المقوقس أهدى لرسول الله - ﷺ - قدح قوارير، فكان يشرب فيه (^٢).\nوهذا غير ذاك، وإن توهم بعضهم أنهما واحد؛ لأن الأول من نُضار بضم النون وكسرها، كما قاله أبو حنيفة، والأول أعرف، والثاني ذكره غير واحد.\nقال شمر: وهي هذِه الأقداح الحمر الحبشانية، وقال ابن الأعرابي: النضار: النبع، وقال -أيضًا-: هو شجر الأثل، والنضار: الخالص من كل شيء (^٣). وقال ابن سيده: من التبر والخشب، وقيل: الخلاف.\nقال أبو حنيفة: والكرم النضار وأجوده ما صنع من النبع، وكل آنية عند أهل البادية نضار.\n_________\n(^١) سلف برقم (٣١٠٩) كتاب: فرض الخمس، باب: ما ذكر من درع النبي - ﷺ -.\n(^٢) رواه البزار كما في \"كشف الأستار\" (٢٩٠٤) وقال: لا نعلم أحدًا رواه متصلًا إلا مندل، عن ابن إسحاق. وقال الهيثمي في \"المجمع\" ٤/ ١٥٣: فيه مندل بن علي، وقد وثق وفيه ضعف.\n(^٣) انظر: \"تهذيب اللغة\" ٤/ ٣٥٩٥.","vol":"27","page":243},{"text":"قال: وهو أجود الخشب للآنية ويعمل منه ما رق من الأقداح واتسع وما غلظ ولا يحتمله من الخشب غيره (^١).\nوالقدح: النضار من أثل ورسي اللون.\nقال القزاز: العرب تقول: قدح نضار مضاف إلى هذا الخشب، وإنما سمي الأثل: نضارًا؛ لأنه ينبت في الجبل، وهو الخالص من العود وأجوده.\nوقال ابن فارس: أثل يكون بالغور، والغور تهامة ومما يلي اليمن، والأثل: الشجر ونحوه في \"الصحاح\" غير أنه قال: وهو نوع من الطرفاء، والواحدة: أثلة (^٢).\nوقال أيضًا: يكون القدح ورسي اللون -يريد: أصفر- يضاف ولا يضاف (^٣). يريد: أنك تقول: قدح نضارٌ وقدح نضارٍ.\nوذكر ابن عياش في \"المنتهى\" أنه الطويل من الأثل المستقيم الغصون.\nوقال صاحب \"العين\": قدح من نضار يتخذ من أثل ورسي اللون وذهب نضار والنضار الخالص (^٤).\nوقال ابن الفاسي: النضار عود أصفر يشبه لون الذهب وهو أعتق العود.\nفصل:\nوالأجم: جمع أجمة وهي الغياض قاله ابن بطال (^٥).\n_________\n(^١) \"المحكم\" ٨/ ١٢٣.\n(^٢) \"مقاييس اللغة\" ص ٩٩٥، و\"الصحاح\" ٤/ ١٦٢٠.\n(^٣) \"الصحاح\" ٢/ ٨٣٠.\n(^٤) \"العين\" ٧/ ٢٦.\n(^٥) \"شرح ابن بطال\" ٦/ ٨٦.","vol":"27","page":244},{"text":"وقال الخطابي: الأجم والأطم واحد، وهي الآطام والآجام وهي أبنية عالية تشبه القصور (^١).\nفصل:\nوالشرب من قدحه عليه أفضل الصلاة والسلام وآنيته من باب التبرك بآثاره لعلِّي أراهم أو أرى من يراهم.\nومن باب الامتثال بفعله كما كان ابن عمر يصلي في المواضع التي كان يُصلِّي فيها ويدير ناقته حيث أدارها تبركًا بالاقتداء به وحرصًا على اقتفاء آثاره.\nومن هذا ما يفعله الناس إلى اليوم من الدخول في الغار الذي اختفى فيه والصديق على صعوبة الارتقاء إليه والدخول فيه.\nوهذا كله وإن كان ليس بواجب ولا لازم وإنما يحمل عليه فرط محبته، والاغتباط بموافقته وقد قال: \"والله لا يؤمن أحدكم حتى أكون أحبَّ إليه من والده وولده والناس أجمعين\" (^٢) وهو بشهادة الله كذلك.\nفصل:\nوقوله: (\"اسقنا يا سهل\") أراد أن يبسطه بذلك ويستدعي ما عنده من شراب وطعام، وهذا لا خلاف في استحبابه إذا كان الصديق طيب النفس وعلم من حاله ذلك، وفي مثل هذا قال تعالى: ﴿أَوْ صَدِيقِكُمْ﴾ [النور: ٦١].\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٠٩٦.\n(^٢) سلف برقم (١٥) كتاب: الإيمان، باب: حب الرسول من الإيمان.","vol":"27","page":245},{"text":"<span data-type='title' id=toc-3436>٣١ - باب شُرْبِ البَرَكَةِ وَالْمَاءِ المُبَارَكِ</span>\n٥٦٣٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ قَالَ: حَدَّثَنِي سَالِمُ بْنُ أَبِي الْجَعْدِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - هَذَا الْحَدِيثَ قَالَ: قَدْ رَأَيْتُنِي مَعَ النَّبِيِّ - ﷺ - وَقَدْ حَضَرَتِ الْعَصْرُ، وَلَيْسَ مَعَنَا مَاءٌ غَيْرَ فَضْلَةٍ فَجُعِلَ فِي إِنَاءٍ، فَأُتِيَ النَّبِيُّ - ﷺ - بِهِ فَأَدْخَلَ يَدَهُ فِيهِ وَفَرَّجَ أَصَابِعَهُ ثُمَّ قَالَ: «حَيَّ على أَهْلِ الْوُضُوءِ، الْبَرَكَةُ مِنَ اللهِ». فَلَقَدْ رَأَيْتُ الْمَاءَ يَتَفَجَّرُ مِنْ بَيْنِ أَصَابِعِهِ، فَتَوَضَّأَ النَّاسُ وَشَرِبُوا، فَجَعَلْتُ لَا آلُو مَا جَعَلْتُ فِي بَطْنِي مِنْهُ، فَعَلِمْتُ أَنَّهُ بَرَكَةٌ. قُلْتُ لِجَابِرٍ: كَمْ كُنْتُمْ يَوْمَئِذٍ؟ قَالَ: أَلْفًا وَأَرْبَعَمِائَةٍ. تَابَعَهُ عَمْرٌو، عَنْ جَابِرٍ. وَقَالَ حُصَيْنٌ وَعَمْرُو بْنُ مُرَّةَ، عَنْ سَالِمٍ، عَنْ جَابِرٍ: خَمْسَ عَشْرَةَ مِائَةً. وَتَابَعَهُ سَعِيدُ بْنُ الْمُسَيَّبِ، عَنْ جَابِرٍ. [انظر: ٣٥٧٦ - مسلم: ١٨٥٦ - فتح ١٠/ ١٠١]\nذَكَرَ فِيهِ حَديثَ الأعمش سُليمان قَالَ: حَدَّثَنِي سَالِمُ بنُ أبي الجَعْدِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - هذا الحَدِيثَ قَالَ: رَأَيْتُنِي مَعَ النَّبِيِّ - ﷺ - وقَدْ حَضَرَتِ العَصْرُ، وَلَيْسَ مَعَنَا مَاءٌ غَيْرَ فَضْلَةٍ فَجُعِلَ فِي إِنَاءٍ، فَأُتِيَ النَّبِيُّ - ﷺ - بِهِ فَأَدْخَلَ يَدَهُ فِيهِ وَفَرَّجَ أَصَابِعَهُ، ثُمَّ قَالَ: \"حَيَّ عَلَى أَهْلِ الوُضُوءِ، والْبَرَكَةُ مِنَ اللهِ\". فَلَقَدْ رَأَيْتُ المَاءَ يَتَفَجَّرُ مِنْ بَيْنِ أَصَابِعِهِ، فَتَوَضَّأَ النَّاسُ وَشَرِبُوا، فَجَعَلْتُ لَا آلُو مَا جَعَلْتُ في بَطْنِي مِنْهُ، فَعَلِمْتُ أَنَّهُ بَرَكَةٌ. قُلْتُ لِجَابِرٍ: كَمْ كُنْتُمْ يَوْمَئِذٍ؟ قَالَ: أَلْفًا وَأَرْبَعَمِائَةٍ. تَابَعَهُ عَمْروٌ، عَنْ جَابِرٍ. وَقَالَ حُصَيْنٌ وَعَمْرُو بْنُ مُرَّةَ، عَنْ سَالِمٍ، عَنْ جَابِرٍ: خَمْسَ عَشْرَةَ مِائَةً. وَتَابَعَهُ سَعِيدُ بْنُ المُسَيَّبِ، عَنْ جَابِرٍ.\nهذا الحديث بمتابعاته سلف.\nومقصود البخاري -والله أعلم- أن شرب البركة مفتقر فيه الإكثار لا كالشرب المعتاد الذي ورد أن يجعل له الثلث (^١).\n_________\n(^١) انظر: \"المتواري\" ص ٢٢٠.","vol":"27","page":246},{"text":"وقال المهلب: قال البخاري: باب شرب البركة لقول جابر: (فعلمت أنه بركة)، وهذا شائع في لسان العرب أن تسمي الشيء المبارك فيه بركة، كما قال أيوب: لا غنى بي عن بركتك، فسمى الذهب بركة.\nوقوله تعالى: ﴿هَذَا خَلْقُ اللهِ﴾ [لقمان: ١١] يعني: مخلوقاته، والخلق: اسم الفعل.\nوفيه من الفقه: أن الإسراف في الطعام والشراب مكروه إلاَّ الأشياء التي أرى الله فيها بركة غير معهودة وآية قائمة بينة، فلا بأس بالاستكثار منها.\nوليس في ذلك سرف ولا كراهية، ألا ترى قول جابر: (فجعلت لا آلو ما جعلت في بطني منه) أي: لا أقتصر على جهدي في الاستكثار من شربه، وفيه علم عظيم من أعلام نبوته، وقد سلف بيان هذا المعنى، وما في نبع الماء من أصابعه من عظيم الآية وشرف الخصوصية في باب: التماس الوضوء إذا حانت الصلاة فراجعه (^١).\nفصل:\nوقوله: (\"حي على أهل الوضوء\") أي: هلم وأقبل، مثل: حي على الصلاة. وفتحت الياء من حيَّ لسكونها وسكون ما قبلها كليتَ ولعلَّ، وهو اسم لفعل الأمر.\nوقوله: (لا آلو) أي: لا أقصر كما سلف.\nوحكى الكسائي عن العرب: يَضْرِبُه لا يَأْلُ، فحذفوا الواو كقولهم: لا أَدْرِ (^٢).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ٨٦ - ٨٧.\n(^٢) انظر: \"الصحاح\": ٦/ ٢٢٧٠.","vol":"27","page":247},{"text":"فصل:\nينعطف على الباب قبله قوله: (فأمر أبا أسيد أن يرسل إليها) فيه تقديم الخطبة وهو غير واجب عند أكثر الفقهاء كما سلف، وخالف بعضهم.\nوقد سلف تفسير الأجم، قال الجوهري: الأجمة من القصب والجمع: أجماء وآجم وآجام وأُجم، وجمع أجمة: أجم مثل ثمرة وثمر، وأجم وإجام، كجبل وجبال، وجمع إجام: أجم مثل: كتاب وكتب، وجمع أجُم: أجام كعنق وأعناق.\nقال: والأجم أيضًا حصن بناه أهل المدينة من حجارة.\nقال يعقوب: كل بيت مرتفع مسطح: أجم.\nوقال الأصمعي: هو مخفف، ويثقل (^١).\nوقال ابن فارس: الأجمة معروفة، والأجم: الحصن وجمعه: آجام (^٢).\nوقال الداودي: الأجم واحد الآجام وهي الأشجار والحوائط.\nوفيه -كما قال الخطابي- جواز نظر الخاطب إلى وجه المخطوبة إذا أراد نكاحها (^٣). وعارضه ابن التين بأن الحديث ليس دال فيه.\nوقولها: (كنت أنا اسقي من ذلك) فيه اعترافها بما متَّعها الله من فضله الجسيم.\n_________\n(^١) \"الصحاح\" ٥/ ١٨٥٨.\n(^٢) \"مقاييس اللغة\" ص ٤٧.\n(^٣) \"أعلام الحديث\" ٣/ ٢٠٩٦.","vol":"27","page":248},{"text":"وقوله: (استوهبه عمر بن عبد العزيز من سهل) فيه: أن عمر يعد من التابعين لرؤيته سهلًا، وسهل: أحد من مات بالمدينة من الصحابة، يقال: مات سنة ثنتين وتسعين، ويقال: إحدى وتسعين وكان مولده مولد الحسن.\nوقوله: (وكان قدح رسول الله - ﷺ - عند أنس) فيه: اعتناء أنس به وما أحسنه من اعتناء.\nومعنى (سلسله بفضة): أصلحه بها، يقال: شيء مسلسل أي: متصل بعضه ببعض، ومنه سلسلة الحديث.\nوقوله: (فيه حلقة) هي بإسكان اللام كحلقه القوم، والجمع: حِلَق على غير قياس.\nوقال الأصمعي: حلقة مثل قصعة وقصع.\nوحكى يونس، عن أبي عمرو بن العلاء: حلقة في الواحد بالتحريك، وفي الجمع حلق.\nوقال ثعلب: كلهم يجيزه على ضعفه، وقال أبو عمرو الشيباني: ليس في الكلام حلقة بالتحريك إلاَّ في قولهم: هؤلاء حلقة، الذين يحلقون الشعر، جمع حالق (^١).\nآخر الأشربة بحمد الله ومنِّه.\n_________\n(^١) انظر: \"تهذيب اللغة\" ١/ ٩٠٠.","vol":"27","page":249},{"text":"٧٥\nكتاب المرضى","vol":"27","page":251},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3437>٧٥ - كِتَابُ المَرضَى</span>\nهذا الكتاب قدم عليه ابن بطال كتاب الأيمان والنذور وذكره بعد كتاب الأدب (^١).\n\n<span data-type='title' id=toc-3438>١ - [باب] مَا جَاءَ فِي كَفَّارَةِ الْمَرَضِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ [النساء: ١٢٣].\n\n٥٦٤٠ - حَدَّثَنَا أَبُو الْيَمَانِ الْحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا مِنْ مُصِيبَةٍ تُصِيبُ الْمُسْلِمَ إِلاَّ كَفَّرَ اللهُ بِهَا عَنْهُ، حَتَّى الشَّوْكَةِ يُشَاكُهَا». [مسلم: ٢٥٧٢ - فتح ١٠/ ١٠٣]\n٥٦٤١، ٥٦٤٢ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ عَمْرٍو، حَدَّثَنَا زُهَيْرُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ وَعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا يُصِيبُ الْمُسْلِمَ مِنْ نَصَبٍ\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٧١.","vol":"27","page":253},{"text":"وَلَا وَصَبٍ وَلَا هَمٍّ وَلَا حُزْنٍ وَلَا أَذًى وَلَا غَمٍّ حَتَّى الشَّوْكَةِ يُشَاكُهَا، إِلاَّ كَفَّرَ اللهُ بِهَا مِنْ خَطَايَاهُ». [مسلم: ٢٥٧٣ - فتح ١٠/ ١٠٣]\n\n٥٦٤٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، عَنْ سَعْدٍ، عَنْ عَبْدِ اللهِ بْنِ كَعْبٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَثَلُ الْمُؤْمِنِ كَالْخَامَةِ مِنَ الزَّرْعِ، تُفَيِّئُهَا الرِّيحُ مَرَّةً، وَتَعْدِلُهَا مَرَّةً، وَمَثَلُ الْمُنَافِقِ كَالأَرْزَةِ لَا تَزَالُ حَتَّى يَكُونَ انْجِعَافُهَا مَرَّةً وَاحِدَةً».\nوَقَالَ زَكَرِيَّاءُ: حَدَّثَنِي سَعْدٌ، حَدَّثَنَا ابْنُ كَعْبٍ، عَنْ أَبِيهِ كَعْبٍ، عَنِ النَّبِيِّ - ﷺ -. [مسلم: ٢٨١٠ - فتح ١٠/ ١٠٣]\n\n٥٦٤٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ هِلَالِ بْنِ عَلِيٍّ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَثَلُ الْمُؤْمِنِ كَمَثَلِ الْخَامَةِ مِنَ الزَّرْعِ مِنْ حَيْثُ أَتَتْهَا الرِّيحُ كَفَأَتْهَا، فَإِذَا اعْتَدَلَتْ تَكَفَّأُ بِالْبَلَاءِ، وَالْفَاجِرُ كَالأَرْزَةِ صَمَّاءَ مُعْتَدِلَةً، حَتَّى يَقْصِمَهَا اللهُ إِذَا شَاءَ». [٧٤٦٦ - فتح ١٠/ ١٠٣]\n\n٥٦٤٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ أَنَّهُ قَالَ: سَمِعْتُ سَعِيدَ بْنَ يَسَارٍ أَبَا الْحُبَابِ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُصِبْ مِنْهُ». [فتح ١٠/ ١٠٣]\nذكر فيه أحاديث:\nأحدها:\nحديث عائشة - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا مِنْ مُصِيبَةٍ تُصِيبُ المُسْلِمَ إِلَّا كَفَّرَ اللهُ بِهَا عَنْهُ، حَتَّى الشَّوْكَةِ يُشَاكُهَا\". وأخرجه مسلم والترمذي والنسائي (^١).\n_________\n(^١) مسلم (٢٥٧٢) كتاب: البر والصلة، باب: ثواب المؤمن فيما يصبه من مرض أو حزن، والترمذي (٩٦٥)، والنسائي في \"الكبرى\" ٤/ ٣٥٢.","vol":"27","page":254},{"text":"ثانيها:\nحديث أبي سعيد الخدري سعد بن مالك وأَبِي هُرَيْرَةَ، عَن رسول الله - ﷺ - قَالَ: \"مَا يُصِيبُ المُسْلِمَ مِنْ نَصَبٍ وَلَا وَصَبٍ وَلَا هَمٍّ وَلَا حُزْنٍ وَلَا أَذى وَلَا غَمٍّ حَتَّى الشَّوْكَةِ يُشَاكُهَا، إِلَّا كَفَّرَ اللهُ بِهَا مِنْ خَطَايَاهُ\". وأخرجه مسلم والترمذي وحسنه (^١).\nثالثها:\nحديث سفيان، عن سعد -وهو ابن إبراهيم بن عبد الرحمن بن عوف-، عَنْ عَبْدِ اللهِ بْنِ كَعْبٍ، عَنْ أَبِيهِ، عَنِ رسول الله - ﷺ - قَالَ: \"مَثَلُ المُؤْمِنِ كَالْخَامَةِ مِنَ الزَّرْعِ، تُفَيِّئُهَا الرِّيحُ مَرَّةً، وَتَعْدِلُهَا مَرَّةً، وَمَثَلُ المُنَافِقِ كَالأَرْزَةِ لَا تَزَالُ حَتَّى يَكونَ انْجِعَافُهَا مَرَّةً وَاحِدَةً\".\nوَقَالَ زَكَرِيَّاءُ: حَدَّثَنِي سَعْدٌ، ثَنَا ابن كَعْبٍ، عَنْ أَبِيهِ كَعْبٍ، عَنِ النَّبِيِّ - ﷺ -. وأخرجه مسلم والنسائي (^٢)، وأغفله ابن عساكر.\nوالخامة: الطاقة الغضة اللينة من الزرع، وألفها منقلبة عن واو.\nوالأرزة: -بسكون الراء وفتحها- شجرة الأرز وهو خشب معروف، وقيل: الصنوبر.\nوانجعافها: انقلاعها، يقال: جعفته فانجعف إذا قلعته فانقلع، وهو مطاوع جعفه جعفًا.\nقاله ابن سيده (^٣).\n_________\n(^١) مسلم (٢٥٧٣) كتاب: البر والصلة، باب: ثواب المؤمن ..، والترمذي (٩٦٦).\n(^٢) مسلم (٢٨١٠) كتاب: صفة الجنة والنار، باب: مثل المؤمن كالزرع ومثل الكافر كشجر الأرز، والنسائي في \"الكبرى\" ٤/ ٣٥١.\n(^٣) \"المحكم\" ١/ ٢٠٤.","vol":"27","page":255},{"text":"وقال الداودي: يريد كسرها من وسطها وانقلاعها. وأهل اللغة على ما سلف لكن يوضحه قوله في الحديث: \"حتى يقصمها الله\" أي: يكسرها.\nرابعها:\nحديث أبي هريرة - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَثَلُ المُؤْمِنِ كَمَثَلِ خامة الزَّرْعِ مِنْ حَيْثُ أَتَتْهَا الرِّيحُ كَفَأَتْهَا، فَإِذَا اعْتَدَلَتْ تَكَفَّأُ بِالْبَلَاءِ، وَالْفَاجِرُ كَالأَرْزَةِ صَمَّاءَ مُعْتَدِلَةً، حَتَّى يَقْصِمَهَا اللهُ إِذَا شَاءَ\". وأخرجه مسلم والترمذي (^١) وقال: حسن صحيح.\nخامسها:\nحديث أبي هريرة أيضًا قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُصِبْ مِنْهُ\". وأخرجه النسائي (^٢).\nالشرح:\nحديث أبي هريرة وأبي سعيد لما رواه الترمذي قال: قال ابن الجارود: وسمعت وكيعًا يقول: لم يسمع في الهم أنه كفَّارة إلاَّ في هذا الحديث (^٣).\nوفي الباب أحاديث مثل أحاديث الباب، أخرجه مسلم من حديث جابر، ثنا أم المسيب: \"لا تسبي الحمى فإنها تذهب بخطايا بني آدم كما يذهب الكير خبث الحديد\" (^٤).\n_________\n(^١) مسلم (٢٨٠٩) كتاب: صفة الجنة والنار، باب: مثل المؤمن كالزرع ..، والترمذي (٢٨٦٦).\n(^٢) \"السنن الكبرى\" ٤/ ٣٥١.\n(^٣) \"سنن الترمذي\" بعد حديث (٩٦٦).\n(^٤) مسلم (٢٥٧٥) كتاب: البر والصلة، باب: ثواب المؤمن فيما يصيبه من مرض ..","vol":"27","page":256},{"text":"وأخرجه بن أبي شيبة من حديث أبي هريرة مرفوعًا: \"لا يزال البلاء بالعبد المؤمن والمؤمنة حتى يلقى الله وليس عليه خطيئة\".\nقال أبو هريرة: ما من وجعٍ يصيبني أحبُّ إليَّ من الحمى إنها تدخل في كل مفصل من ابن آدم، وإن الله تعالى ليعطي كل مفصل قسطًا من الأجر (^١).\nوأخرجه الترمذي مصححًا من حديث سعد بن أبي وقاص مرفوعًا \"ما يبرح البلاء بالعبد حتى يتركه يمشي على الأرض وما عليه خطيئة\" (^٢).\nوأخرجه ابن أبي شيبة من حديث أنس مرفوعًا \"إن الله إذا ابتلى المسلم ببلاء في جسده قال للملك: اكتب له صالح عمله الذي كان يعمل، فإن شفاه غسله وطهره، وإن قبضه غفر له ورحمه\" (^٣).\nومن حديث عبد الله بن عمرو مرفوعًا: \"ما من أحد من المسلمين يُبتلى ببلاء في جسده إلاَّ أمر الله الحفظة فقال: اكتبوا لعبدي ما كان يعمل وهو صحيح ما دام مشدودًا في وثاقي\" (^٤).\nوسلف في البخاري في الجهاد من حديث أبي موسى مرفوعًا: \"إذا مرض العبد أو سافر كتب الله له ما كان يعمل مقيمًا صحيحًا\" (^٥).\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٢/ ٤٤١ - ٤٤٢ (١٠٨١١، ١٠٨١٧) ورواه الترمذي مطولًا (٢٣٩٩) وقال: حسن صحيح.\n(^٢) رواه الترمذي (٢٣٩٨) وقال: حسن صحيح.\n(^٣) \"المصنف\" ٢/ ٤٤٣ (١٠٨٣١).\n(^٤) رواه أحمد ٢/ ١٩٤، وابن أبي شيبة في \"المصنف\" ٢/ ٤٤٠ (١٠٨٠٨) واللفظ له والحاكم في \"المستدرك\" ١/ ٣٤٨ وصححه الألباني في \"الأرواء\" ٢/ ٣٤٦.\n(^٥) سلف برقم (٢٩٩٦) باب: يكتب للمسافر مثل ما كان يعمل في الإقامة.","vol":"27","page":257},{"text":"وفي لفظ \"إذا كان العبد يعمل عملًا صلحًا فيشغله عنه مرض أو سفر كتب له صالح ما كان يعمل وهو صحيح مقيم\" (^١).\nولابن أبي شيبة أيضًا من حديث أبي عبيدة يرفعه: \"من ابتلاه الله ببلاء في جسده فهو حظه\" (^٢).\nولابن بنت منيع من حديث خالد بن عبد الله بن يزيد بن أسد القسري، عن جده أسد سمع رسول الله - ﷺ - يقول: \"المريض تحات خطاياه كما يتحات ورق الشجر\" (^٣).\nوروينا في جزء القنطري داود بن علي (^٤): حدثنا ابن أبي مريم: ثنا نافع بن زيد: حدثني جعفر بن ربيعة، عن عبد الله بن عبد الرحمن بن السائب، عن عبد الحميد بن عبد الرحمن بن أزهر، عن أبيه أنه - ﵇ - قال: \"إنما مثل المؤمن حين يصيبه الوعك أو الحمى كمثل الحديدة المحماة تدخل النار فيذهب خبثها ويبقى طيِّبها\" (^٥).\nوللطبراني من حديث أبي المليح، عن محمد بن خالد، عن أبيه، عن جده -وكانت له صحبة- قال: سمعتُ رسول الله - ﷺ - يقول: \"إن\n_________\n(^١) رواه أبو داود (٣٠٩١).\n(^٢) \"المصنف\" ٢/ ٤٤١ (١٠٨٠٨).\n(^٣) رواه ابن بنت منيع -أبو القاسم البغوي- في \"معجم الصحابة\" ١/ ١٢٠ (٢٤) وعبد الله ابن أحمد في \"زيادات المسند\" ٤/ ٧٠ وقال ابن حجر في \"الإصابة\" ١/ ٣٣: فيه انقطاع بين خالد وأسد. وضعفه الألباني في \"الضعيفة\" (٣٥٣١) و\"ضعيف الجامع\" (٥٩٢٨).\n(^٤) هكذا في الأصل، ولعل الصواب: (علي بن داود)، وانظر ترجمته في \"تهذيب الكمال\" ٢٠/ ٤٢٣ (٤٠٦٥)، \"سير أعلام النبلاء\" ١٣/ ١٤٣.\n(^٥) رواه الحاكم في \"المستدرك\" ١/ ٣٤٨ عن علي بن حمشاذ عن عبيد بن شريك عن ابن أبي مريم به سواء ومن طريقه أخرجه البيهقي في \"شعب الإيمان\" ٧/ ١٥٩ وقال الحاكم: صحيح الإسناد.","vol":"27","page":258},{"text":"العبد إذا سبقت له من الله منزلة لم يبلغها فعله ابتلاه في جسده وماله وولده ثم صبر على ذلك حتى تبلغه المنزلة التي سبقت له من الله\" (^١).\nوأخرجه أبو داود بمعناه من حديث عبد الله بن أبي إياس الضمري، عن أبيه، عن جده. ومن حديث إبراهيم السلمي، عن أبيه، عن جده، وكانت له صحبة (^٢).\nولأبي الليث، عن عليٍّ - ﵁ - قال: لما نزل ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ [النساء: ١٢٣] خرج علينا رسول الله - ﷺ - فقال: \"لقد أنزلت عليَّ آية هي خير لأمتي من الدنيا وما فيها\" ثم قرأها ثم قال: \"إن العبد إذا أذنب ذنبًا فتصيبه شدة أو بلاء في الدنيا فالله تعالى أكرم من أن يعذبه ثانيًا\". فقلنا: ما أبقت هذِه الآية من شيء، فقال: \"إنها لكما أنزلت\".\n_________\n(^١) رواه الطبراني في \"الكبير\" ٢٢/ ٣١٨ وفي \"الأوسط\" ١/ ١٧ (١٠٨٥). وقال الهيثمي في \"المجمع\" ٢/ ٢٩٢: فيه محمد بن خالد وأبوه لم أعرفهما والله أعلم.\n(^٢) قلت: ما رواه أبو داود عن إبراهيم المصيصي، عن أبي المليح، عن محمد بن خالد السلمي، عن أبيه، عن جده بلفظ: \"إن العبد إذا سبقت له من الله منزلة لم يبلغها بعمله ابتلاه الله في جسده أو في ماله أو في ولده\" برقم (٣٠٩٠) وصححه الألباني في \"الصحيحة\" (٢٥٩٩). وأما قول المصنف من حديث عبد الله بن أبي إياس الضمري فمجانب للصواب وصوابه: عبد الله بن إياس الضمري قال عنه الحافظ في \"اللسان\" ٣/ ٢٦١: لا يعرف وعزاه للعلائي. وأخرج حديثه ابن سعد في \"الطبقات\" ٧/ ٥٠٨ والبخاري في \"التاريخ الكبير\" ٧/ ٢٦٦ - ٢٦٧ في ترجمة مسلم بن عقيل والبيهقي في \"شعب الإيمان\" ٧/ ١٦٤، وابن عبد البر في \"الاستيعاب\" ٤/ ٢٩٠ بلفظ: \"كنت جالسًا مع رسول الله - ﷺ - فقال: \"من أحب أن يصح فلا يسقم؟ \" قلنا: نحن يا رسول الله. قال رسول الله - ﷺ -: \"مه! \" وعرفناها في وجهه، فقال: \"أتحبون أن تكونوا كالحمير الصيالة؟ \" قال: قالوا: يا رسول الله: لا. قال: \"ألا تحبون أن تكونوا أصحاب بلاء وأصحاب كفارات؟ \" قالوا: بلى يا رسول الله. قال: فقال رسول الله - ﷺ -: \"فوالله إن الله ليبتلي .. \" الحديث وقال الألباني في \"الصحيحة\" ٦/ ١٩٢: هذا إسناد ضعيف.","vol":"27","page":259},{"text":"وهذِه الآية التي استفتح البخاري بها الباب.\nوذكر ابن أبي شيبة: أن أبا هريرة - ﵁ - (قال) (^١): لمَّا نزلت هذِه الآية بكينا وحزنَّا، فقال: \"إنها لكما أنزلت\".\nفقال - ﵇ -: \"أبشروا وسددوا فإنه لا يصيب أحدًا منكم مصيبة حتى الشوكة يشاكها إلاَّ كفَّر الله بها عنه\" (^٢).\nزاد ابن التين بعد (\"يشاكها\"): \"في قدمه\"، قال: وروي عن ابن عباس ﴿مَنْ يَعْمَلْ سُوءًا﴾ [النساء: ١٢٣] أي: من يشرك.\nوعن الحسن: ذلك لمن أراد الله هوانه، فأمَّا من أراد كرامته فلا. قال تعالى: ﴿أُولَئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا﴾ [الأحقاف: ١٦] الآية (^٣).\nونقل ابن بطال، عن كثير من أهل التأويل أن معنى الآية: أن المسلم يجزى بمصائب الدنيا فتكون له كفَّارة (^٤).\nروي عن أبي بن كعب وعائشة ومجاهد، وروي عن الحسن وابن زيد: أنه في الكفَّار خاصة (^٥).\nوفي حديث عائشة - ﵂ - وأبي سعيد وأبي هريرة [ما] (^٦) يشهد بصحة الأول.\nقال أبو الليث: وروى الحسن أن رجلًا من الصحابة رأى امرأة كان يعرفها في الجاهلية فجعل يلتفت إليها فضربه حائط في وجهه، فأتى\n_________\n(^١) من (ص ٢).\n(^٢) روى نحوه ابن أبي شيبة في \"المصنف\" ٢/ ٤٤٠، وذكره ابن كثير في \"تفسيره\" ٤/ ٢٨٩ وعزاه لابن مردويه.\n(^٣) \"تفسير الطبري\" ٤/ ٢٩٢.\n(^٤) \"شرح ابن بطال\" ٩/ ٣٧٢.\n(^٥) \"تفسير الطبري\" ٤/ ٢٩١.\n(^٦) زيادة يقتضيها السياق.","vol":"27","page":260},{"text":"رسول الله - ﷺ - فأخبره فقال: \"إذا أراد الله بعبدٍ خيرًا يعجل عقوبة ذنبه في الدنيا\" (^١).\nوروى ابن زنجويه حميد في كتابه عن ابن مسعود - ﵁ - مرفوعًا \"ما من مسلم يصيبه أذى مرض فما سواه إلاَّ حطَّ به من سيئاته\".\nوعن أبي أمامة مرفوعًا: \"ما من مسلم يصرع سرعة من مرض إلاَّ بعث منها طاهرًا\" (^٢).\nوعن شهر بن حوشب، عن أبي ريحانة الأنصاري مرفوعًا \"الحمى كير من جهنم وهي نصيب المؤمن\" (^٣).\nوعن الحسن أنه قال: إن الله تعالى ليكفَّر عن المؤمن خطاياه كلها بحمى ليلة.\nوعن ابن لهيعة، عن أبي قبيل، عن أبي عثمان الأصبحي -وله صحبة- قال رسول الله - ﷺ - لرجل: \"لو كان الله يريد به خيرًا لطهَّر جسده بالمرض\".\nوعن (ابن) (^٤) إسحاق، عن رجلٍ من أهل الشام، عن عمه، عن عامر الرامِ أخي الخُضر (^٥) قال: سمعت النبي - ﷺ - يقول: \"إن المؤمن\n_________\n(^١) \"تنبيه الغافلين\" ص ٩٦.\n(^٢) رواه الطبراني ٨/ ٩٧ (٧٤٨٥) وقال الهيثمي في \"المجمع\" ٢/ ٣٠٢: رواه الطبراني في \"الكبير\" ورجاله ثقات.\n(^٣) رواه البخاري في \"التاريخ الكبير\" ٧/ ٦٣، والبيهقي في \"شعب الإيمان\" ٧/ ١٦١ وصححه الألباني في \"صحيح الجامع\" (٣١٩٠).\n(^٤) في الأصل: (أبي) والمثبت من (ص ٢) وهو الصحيح والموافق لمصادر التخريج.\n(^٥) في هامش الأصل: الخُضر بطن من محارب من خصفة بن قيس عيلان، كان عامرٌ أرمى العرب، وقيل لهؤلاء: الخُضر لأن أباهم كان آدم.","vol":"27","page":261},{"text":"إذا أصابه السقم ثم عافاه منه كان كفَّارة لما مضى من ذنوبه وموعظة له فيما يستقبل\" (^١).\nوعن ابن مسعود - ﵁ - مرفوعًا: \"عجبًا للمؤمن لو كان يعلم ماله في السقم أحب أن يكون سقيمًا حتى يلقى ربه، وإن عبدًا مرض فقال الله للحفظة: اكتبوا لعبدي الذي كان يعمل في يومه وليلته ولا تنقصوه شيئًا فله أجر ما حبسته وله أجر ما كان يعمل\" (^٢).\nوعن شداد بن أوس مرفوعًا: \"قال الله تعالى: إذا ابتليت عبدًا من عبادي مؤمنًا فحمدني وصبر على ما ابتليته فإنه يقوم من مضجعه ذلك كيوم ولدته أمه من الخطايا ويقول الله تعالى للحفظة: اجزوا لعبدي بما كنتم تجزون له قبل ذلك من الأجر وهو صحيح\" (^٣).\nورواه أيضًا من حديث عقبة بن عامر وفيه ابن لهيعة.\nوما ذكرناه من حديث ابن مسعود يخالف ما ذكره ابن بطال عنه حيث قال: وروي عن ابن مسعود أنه قال: الوجع لا يكتب به الأجر ولكن تكفرُ به الخطيئة.\nثم قال: فإن قيل: إن ظاهر هذِه الآثار تدل على أن المريض إنما تحط عنه بمرضه السيئات فقط دون الزيادة.\n_________\n(^١) رواه أبو داود (٣٠٨٩) وأعله المنذري في \"مختصره\" ٤/ ٢٧٣ وضعفه الألباني في \"ضعيف أبي داود\" (٥٥٦).\n(^٢) رواه الطبراني في \"الأوسط\" ٣/ ١٤ من حديث عتبة بن مسعود وضعفه الألبانى في \"ضعيف الجامع\" (٣٦٨١).\n(^٣) رواه أحمد في \"مسنده\" ٤/ ١٢٣ والطبراني في \"الكبير\" ٧/ ٢٧٩ (٧١٣٦) وفي \"الأوسط\" ٥/ ٧٣ - ٧٤ وقال الهيثمي في \"المجمع\" ٢/ ٣٠٣: رواه أحمد والطبراني في \"الكبير\" و\"الأوسط\" كلهم من رواية إسماعيل بن عياش، عن راشد الصنعاني وهو ضعيف في غير الشاميين.","vol":"27","page":262},{"text":"وقد ذكر البخاري في الجهاد حديث أبي موسى السالف وظاهره مخالف لآثار الباب؛ لأن في حديث أبي موسى يزاد على التكفير.\nقيل له: ليس ذلك بخلاف وإنما هو زيادة بيان على آثار الباب التي جاءت بتكفير الخطايا بالوجع لكل مؤمن.\nوفي حديث أبي موسى معنًى آخر وهو: أن من كانت له عادة من عمل صالح ومنعه الله منه بالمرض أو السفر وكانت نيته أن لو كان صحيحًا أو مقيمًا أن يدوم عليه فإن الله يتفضل عليه بأن يكتب له ثوابه.\nفأما من لم يكن له تنفل ولا عمل صالح فلا يدخل في معنى الحديث؛ لأنه لم يكن يعمل في صحته أو إقامته بما يكتب له في مرضه أو سفره، فحديث أبي موسى المراد به: الخصوص، وأحاديث الباب المراد بها: العموم وكل واحد منها يفيد معنى غير معنى صاحبه فلا يخالف وقد سلف الكلام على حديث أبي موسى في الجهاد (^١).\nفصل:\nوقوله: (\"حتى الشوكة يشاكها\") أي: يصاب بها. وحقيقة هذا اللفظ: أن تكون الشوكة يدخلها غيره في جسده.\nقال الكسائي: شكت الرجلَ الشوكةُ: إذا دخلت في جسده شوكة (^٢).\nوشِيك هو على ما لم يسم فاعله يشاك شوكًا، وقال الأصمعي: يقال: شاكتني الشوكة تشوكني إذا دخلت في جسده (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٧٢.\n(^٢) \"الصحاح\" ٤/ ١٥٩٥، مادة (شوك).\n(^٣) المصدر السابق.","vol":"27","page":263},{"text":"فلو كان أراد أن تصيبه الشوكة لقال: حتى الشوكة تشوكه ولكنه جعلها -أعني الشوكة- مفعولة وجعله هو مفعولًا به، أيضًا، نبه عليه ابن التين.\nوالنصب والتعب والوصب: المرض. يقال: منه وصب. يوصب فهو موصب.\nوقوله: (من همٍّ ولا غم) معناهما واحد، وكرَّر لاختلاف اللفظ. وقيل: الهم المرض من همَّه المرض إذا أذابه فيكون كمثل الوصب.\nفصل:\nوقوله: (وقال زكريا: حدثني سعد ..) إلى آخره هذا التعليق أخرجه مسلم عن أبي بكر، ثنا عبد الله بن نمير ومحمد بن بشر قالا: ثنا زكريا به.\nثم رواه من حديث جماعة، عن سفيان، عن سعد به وسمى مرة ابن كعب، فقال: عن عبد الله بن كعب بن مالك (^١). كما ساقه أولًا، والنسائي لما ذكر حديث ابن بشَّار، عن يحيى بن سعيد، عن سفيان قال عبد الله بن كعب بن مالك فأسقط سعد بن إبراهيم (^٢).\nفصل:\nوالخامة: بالخاء المعجمة وتخفيف الميم أسلفنا تفسيرها وهي ورقة الزَّرع الغضة الرطبة، وقيل: الضعيفة.\n_________\n(^١) مسلم (٢٨١٠) كتاب: صفة الجنة والنار، باب: مثل المؤمن كالزرع ومثل الكافر كشجر الأرز.\n(^٢) رواه النسائي في \"الكبرى\" ٤/ ٣٥١ ووقع فيه سعد بن إبراهيم ولما طرقه المزني في \"التحفة\" ٨/ ٣١٣، ٣٢١ ذكر في طريق النسائي سعد بن إبراهيم ولم أقف على طريق النسائي الذي أسقط فيه سعد بن إبراهيم ولعله وهم منه.","vol":"27","page":264},{"text":"وقال ابن سيده في \"محكمه\": هي أول ما تنبت على ساق واحدة (^١)، وبه جزم صاحب \"العين\" (^٢) وقيل: هي الطاقة الغضة منه. وقيل: الشجرة الغضة الرطبة (^٣).\nقال القزاز: وروي الخافة بالفاء وهي: الطاقة من الزرع.\nوقوله: (\"تفيئها\") أي: تميلها.\nوقال أبو عبد الملك: ترقدها، حكاه ابن التين.\nقال: والذي في اللغة أن فاء: إذا رجع وأفاء غيره رجعه، قال صاحب \"المطالع\": وفي رواية أبي ذر: تَفَيأها بفتح التاء والفاء.\nومعنى (\"تعدلها\") بفتح التاء وكسر الدال: ترفعها.\nوالأرزة بفتح الهمزة وسكون الراء وفتحها كما أسلفته. قال صاحب \"المطالع\": الرواية بالسكون.\nوقال أبو عبيدة: إنما هو الآرزة على وزن فاعلة، ومعناها: الثابتة في الأرض، وأنكر هذا أبو عبيد (^٤)، وقال أبو حنيفة: راؤه ساكنة وليس هو من نبات العرب ولا السباخ، والأرز مما يطول طولًا شديدًا ويغلظ، وأخبرني الخبير أنه ذكر الصنوبر وأنه لا يحمل شيئًا، ولكن يستخرج من أعجازه وعروقه الزفت (^٥).\nوقال القزاز: رواها أصحاب الحديث بالسكون على فَعْلَة. (ورواها قوم الآرزة على فاعلة (^٦).\n_________\n(^١) \"المحكم\" ٥/ ١٦٦.\n(^٢) \"العين\" ٤/ ٣١٦.\n(^٣) \"المحكم\" ٥/ ١٦٦.\n(^٤) \"غريب الحديث\" ١/ ٧٧.\n(^٥) انظر: \"المحكم\" ٩/ ٦٦.\n(^٦) من (غ).","vol":"27","page":265},{"text":"وروى قوم: الأرَزة على فَعَلة محركة العين، قالوا: وهو ضرب من الشجر، يقال له: الأرزن له صلابة.\nوفسَّره قوم على لفظ الحديث بالسكون، وقالوا: الأرز شجر معروف، واحده: أرزة وهو الذي يقال له: الصنوبر، (وإنما الصنوبر) (^١) ثمر الأرز، سمي صنوبرًا من أصل ثمره.\nوقال الخطابي: الأرزة مفتوحة الراء من الشجر، واحده: الأرزة. قال: ويقال: هو شجر الصنوبر (^٢).\nوقال ابن فارس: هي شجرة بالعراق تسمى: الصنوبر (^٣).\nوأمَّا قول الداودي: هي شجرة الأرز فلا أعلم له معنى. وفي \"المحكم\": والأرز: العرعر، وقيل: هو شجر بالشام. يقال لثمره: الصنوبر، والأُرْزَة والأَرَزَة جميعًا (^٤).\nوقال الجوهري: أبو عمرو: الأَرَزَة بالتحريك: شجر الأرزن. وقال أبو عبيدة: الأَرْزَةُ بالتسكين: شجر الصنوبر، والجمع أَرْز (^٥).\nوعبارة ابن بطال: الأرز من أجل الخشب (^٦).\nفصل:\nوقوله: (\"من حيث أتتها الريح كفأتها\") أي: قلبتها مهموز ووقع في بعض النسخ بغير همز وكأنه سهل الهمزة.\n_________\n(^١) من (غ).\n(^٢) \"أعلام الحديث\" ٣/ ٢١٠٢.\n(^٣) \"مجمل اللغة\" ١/ ٩١ مادة: [أرز].\n(^٤) \"المحكم\" ٩/ ٦٦.\n(^٥) \"الصحاح\" ٣/ ٨٦٣.\n(^٦) \"شرح ابن بطال\" ٩/ ٣٧٣.","vol":"27","page":266},{"text":"وقوله: (\"صماء\") أي: صلبة ليست مجوفة.\nوقوله: (\"حتى يقصمها الله إذا شاء\") أي: يكسرها حتى تبين.\nومعنى الحديث: أن المؤمن ملقى بالأمراض وغيرها كالزرع كثير الميلان لضعف ساقه، والمنافق لا يعرض له مرض يؤجر فيه حتى يصرع للموت مرةً واحدةً.\nقال المهلب: معنى الحديث أن المؤمن من حيث جاءه أمر الله انطاع له ولان ورضيه، وإن جاءه مكروه رجا فيه الخير والأجر، فإذا سكن البلاء منه اعتدل قائمًا بالشكر له على البلاء والاختبار وعلى المعافاة من الأمر المختبر به، منتظر لاختيار الله له ما شاء مما حكم له بخير به في دنياه أو كريم مجازاته في أخراه.\nوالكافر كالأرزة صماء معتدلة لا يتفقده الله باختبار، بل يعافيه في دنياه وييسر عليه أموره ليعسر عليه في معاده حتى إذا أراد الله إهلاكه قصمه قصمة الأرزة الصماء فيكون موته أشد عذابًا عليه وأكثر ألمًا في خروج نفسه من ألم النفس المبتلية بالبلاء المأجور عليه (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ٣٧٣.","vol":"27","page":267},{"text":"<span data-type='title' id=toc-3439>٢ - باب شِدَّةِ الْمَرَضِ</span>\n٥٦٤٦ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ حَدَّثَنِي بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا رَأَيْتُ أَحَدًا أَشَدَّ عَلَيْهِ الْوَجَعُ مِنْ رَسُولِ اللهِ - ﷺ -. [مسلم: ٢٥٧٠ - فتح ١٠/ ١١٠]\n\n٥٦٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ - ﵁ -: أَتَيْتُ النَّبِيَّ - ﷺ - فِي مَرَضِهِ -وَهْوَ يُوعَكُ وَعْكًا شَدِيدًا- وَقُلْتُ: إِنَّكَ لَتُوعَكُ وَعْكًا شَدِيدًا، قُلْتُ: إِنَّ ذَاكَ بِأَنَّ لَكَ أَجْرَيْنِ. قَالَ: «أَجَلْ، مَا مِنْ مُسْلِمٍ يُصِيبُهُ أَذًى إِلاَّ حَاتَّ اللهُ عَنْهُ خَطَايَاهُ، كَمَا تَحَاتُّ وَرَقُ الشَّجَرِ». [٥٦٤٨، ٥٦٦٠، ٥٦٦١، ٥٦٦٧ - مسلم: ٢٥٧١ - فتح ١٠/ ١١٠]\nذكر فيه حديث مسروق، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا رَأَيْتُ أَحَدًا الوجع عليه أشد مِنْ رَسُولِ اللهِ - ﷺ -.\nوحديث الحارث بن سويد عَنْ عَبْدِ اللهِ قال: أَتَيْتُ النَّبِيَّ - ﷺ - فِي مَرَضِهِ -وَهْوَ يُوعَكُ وَعْكًا شَدِيدًا- وَقُلْتُ: إِنَّكَ لَتُوعَكُ وَعْكًا شَدِيدًا، قُلْتُ: إِنَّ ذَاكَ بِأَنَّ لَكَ أَجْرَيْنِ. قَالَ: \"أَجَلْ، مَا مِنْ مُسْلِمِ يُصِيبُهُ أَذًى إِلَّا حَاتَّ اللهُ عَنْهُ خَطَايَاهُ، كَمَا تَحَاتُّ وَرَقُ الشَّجَرِ\".\nالشرح:\nحديث عائشة أخرجه مسلم والنسائي وابن ماجه (^١). وأخرجه [الترمذي] من حديث أبي وائل عنها، وقال: حسن صحيح (^٢)،\n_________\n(^١) مسلم (٢٥٧٠) كتاب: البر والصلة، باب: ثواب المؤمن فيما يصيبه من مرض أو حزن ..، والنسائي في \"الكبرى\" ٤/ ٣٥٢، وابن ماجه (١٦٢٢).\n(^٢) رواه الترمذي (٢٣٩٧).","vol":"27","page":268},{"text":"وصححه ابن حبان (^١) وحديث ابن مسعود أخرجه مسلم والنسائي (^٢)، شيخه فيه محمد بن يوسف هو الفريابي كما نص عليه أبو نعيم وسفيان بعده هو الثوري.\nالوعك -بسكون العين-: مغث الحمى.\nكذا في الصحاح (^٣)، وقال ابن فارس: الحمى (^٤).\nوقيل: مغثها أي: مَرَثيته (^٥) وقد وعك الرجل يوعك فهو موعك.\nوقال صاحب \"المطالع\": الوعك بفتح العين وسكونها، قيل: هو إرعاد الحمى وتحريكها إيَّاه.\nوقال الأصمعي: الوعك: شدة الحر، وكأنه أراد: حر الحمى وشدتها. وفي \"المحكم\": الوعك: الألم يجده الإنسان من شدة التعب (^٦). وعن الأزهري: الوعك: مغث المرض (^٧).\nوالمراد بالوجع هنا: المرض، والعرب تسمي كل مرض: وجعًا.\nأمَّا حكم الباب فقد خَصَّ الله أنبياءه بشدة الأوجاع والأوصاب لما خصهم به من قوة اليقين وشدة الصبر والاحتساب؛ ليكمل لهم الثواب ويتم لهم الخير.\n_________\n(^١) \"صحيح ابن حبان\" ٧/ ١٨١ (٢٩١٨).\n(^٢) مسلم (٢٥٧١) كتاب: البر والصلة، باب: ثواب المؤمن فيما يصيبه من مرض أو حزن ..، والنسائي في \"الكبرى\" ٤/ ٣٥٢.\n(^٣) \"الصحاح\" ٤/ ١٦١٥.\n(^٤) \"المجمل\" ٢/ ٩٣٠.\n(^٥) انظر: \"الصحاح\" ١/ ٢٩٣.\n(^٦) \"المحكم\" ٢/ ٢٠١ باب: العين والكاف والواو.\n(^٧) \"تهذيب اللغة\" ٤/ ٣٩١٨.","vol":"27","page":269},{"text":"وذكر عبد الرزاق من حديث أبي سعيد الخدري مرفوعًا: أن رجلًا وضع يده على رسول الله - ﷺ - فقال: والله ما أطيق أن أضع يدي عليك من شدة حماك. قال - ﵇ -: \"إنَّا معشر الأنبياء يُضاعف لنا البلاء كما يضاعف لنا الأجر، إن كان النبي من الأنبياء ليبتلى بالقمل حتى يأكله، وإن كان النبي من الأنبياء ليبتلى بالفقر حتى يأخذ العباءة فيجوبها وإن كانوا ليفرحون بالبلاء كما يفرحون بالرخاء\" (^١).\nوفي البيهقي زيادة قال: يا رسول الله، من أشدُّ الناس بلاءً؟ قال: \"الأنبياء\". قال: ثم من؟ قال: \"العلماء\". قال: ثم من؟ قال: \"ثم الصالحون\" (^٢).\nوعند الترمذي وقال: حسن صحيح من حديث مصعب بن سعد، عن أبيه قال: قلت: يا رسول الله، أي الناس أشد بلاءً؟ قال: \"الأنبياء ثم الصالحون ثم الأمثل فالأمثل من الناس، فيبتلى الرجل على حسب دينه، فإن كان دينه صلبًا اشتد بلاؤه، وإن كان في دينه رقة ابتلي على حسب ذلك فما يبرح البلاء بالعبد حتى يمشي على الأرض وما عليه خطيئة\".\nقال الترمذي: وفي الباب عن أبي هريرة وأخت حذيفة بن اليمان وقيل: اسمها خولة بنت اليمان (^٣).\nوقوله: (\"كما يتحات ورق الشجر\") أي: يسقط.\nوفيه: أن الأجور على قدر المشقة.\n_________\n(^١) \"المصنف\" ١١/ ٣١٠ (٢٠٦٢٦) وروى نحوه ابن ماجه (٤٠٢٤) وابن سعد ٢/ ٣٠٨ والحاكم ٤/ ٣٠٧ وصححه الألباني في \"الصحيحة\" (١٤٤).\n(^٢) \"السنن الكبرى\" ٣/ ٣٧٢.\n(^٣) \"سنن الترمذي\" (٢٣٩٨) ورواه ابن ماجه (٤٠٢٣) والحاكم ١/ ٤٠ وغيرهم وصححه الألباني في \"الصحيحة\" (١٤٣).","vol":"27","page":270},{"text":"<span data-type='title' id=toc-3440>٣ - باب أَشَدُّ النَّاسِ بَلَاءً الأَنْبِيَاءُ، ثُمَّ الأَوَّلُ فَالأَوَّلُ</span>\n٥٦٤٨ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ قَالَ: دَخَلْتُ على رَسُولِ اللهِ - ﷺوَهْوَ يُوعَكُ- فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّكَ تُوعَكُ وَعْكًا شَدِيدًا. قَالَ: «أَجَلْ، إِنِّي أُوعَكُ كَمَا يُوعَكُ رَجُلَانِ مِنْكُمْ». قُلْتُ: ذَلِكَ أَنَّ لَكَ أَجْرَيْنِ. قَالَ: «أَجَلْ، ذَلِكَ كَذَلِكَ، مَا مِنْ مُسْلِمٍ يُصِيبُهُ أَذًى -شَوْكَةٌ فَمَا فَوْقَهَا- إِلاَّ كَفَّرَ اللهُ بِهَا سَيِّئَاتِهِ، كَمَا تَحُطُّ الشَّجَرَةُ وَرَقَهَا». [انظر: ٥٦٤٧ - مسلم: ٢٥٧١ - فتح ١٠/ ١١١]\nهذِه الترجمة لفظ حديث سقناه إلَّا أنه قال: الأمثل بدل الأول (^١). وابن بطال أورد الترجمة بلفظ الحديث (^٢).\nوأخرجه أحمد أيضًا من حديث (أبي حذيفة، عن حذيفة) (^٣)، عن عمته فاطمة فذكرته (^٤).\nوهو ثابت في بعض النسخ، ثم ساق البخاري فيه حديث عبد الله أيضًا، ساقه عن عبدان واسمه عبد الله بن عثمان، عن أبي حمزة وهو محمد بن ميمون السكري.\nوادعى الإسماعيلي أنه ليس في الباب ما ترجم له، وليس كذلك بل قوله: \"أوعك كما يوعك رجلان منكم\" ظاهر فيه.\n_________\n(^١) يشير المصنف إلى ما رواه الترمذي (٢٣٩٨) من حديث مصعب بن سعد، عن أبيه.\n(^٢) \"شرح ابن بطال\" ٩/ ٣٧٤.\n(^٣) كذا بالأصل والصواب أبي عبيدة بن حذيفة، كما في \"مسند أحمد\" ٦/ ٣٦٩.\n(^٤) \"مسند أحمد\" ٦/ ٣٦٩ وأورده الهيثمي في \"المجمع\" ٢/ ٢٩٢، وقال: رواه أحمد والطبراني في \"الكبير\" بنحوه، وإسناد أحمد حسن.\nوصححه الألباني في \"الصحيحة\" (١٤٥).","vol":"27","page":271},{"text":"قال ابن الجوزي: والحديث دال على أن القوي يحمل والضعيف يرفق به إلاَّ أنه كلما قويت المعرفة بالمبتلي هان البلاء الشديد، ومنهم من ينظر إلى أجر بلائه فيهون عليه، وأعلى هذين درجة من يرى أن هذا تصرف المبتلي في ملكه، وأرفع منه من تشغله محبة الحق عن دفع البلاء، ونهاية المراتب التلذذ بضرب الحبيب؛ لأنه عن اختياره نشأ.","vol":"27","page":272},{"text":"<span data-type='title' id=toc-3441>٤ - باب وُجُوبِ عِيَادَةِ الْمَرِيضِ</span>\n٥٦٤٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «أَطْعِمُوا الْجَائِعَ، وَعُودُوا الْمَرِيضَ، وَفُكُّوا الْعَانِيَ». [انظر: ٣٠٤٦ - فتح ١٠/ ١١٢]\n\n٥٦٥٠ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي أَشْعَثُ بْنُ سُلَيْمٍ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ البَرَاءِ بْنِ عَازِبٍ - ﵄قَالَ: أَمَرَنَا رَسُولُ اللهِ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ: نَهَانَا عَنْ خَاتَمِ الذَّهَبِ، وَلُبْسِ الْحَرِيرِ، وَالدِّيبَاجِ، وَالإِسْتَبْرَقِ، وَعَنِ الْقَسِّيِّ، وَالْمِيثَرَةِ، وَأَمَرَنَا أَنْ نَتْبَعَ الْجَنَائِزَ، وَنَعُودَ الْمَرِيضَ، وَنُفْشِيَ السَّلَامَ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١٠/ ١١٢]\nذكر فيه حديث أبي موسى الأشعري - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَطْعِمُوا الجَائِعَ، وَعُودُوا المَرِيضَ، وَفُكُّوا العَانِيَ\".\nوحديث البراء - ﵁ - أَمَرَنَا رَسُولُ اللهِ - ﷺ - بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ، وفيه: (ونعود المريض)، وقد سلفا (^١).\nويحتمل أن يكون كما قال ابن بطال: من فروض الكفاية: كإطعام الجائع، وفك الأسير، وهو ظاهر الكلام، ويحتمل أن يكون معناه: الندب والحض على المؤاخاة والألفة، كما قال - ﵇ -: \"مثل المؤمنين في تواصلهم وتعاطفهم وتراحمهم كمثل الجسد إذا اشتكى منه عضو تداعى سائر جسده\" (^٢).\n_________\n(^١) حديث أبي موسى سلف برقم (٣٠٤٦) كتاب: الجهاد، باب: فكاك الأسير، وحديث البراء سلف برقم (١٢٣٩) كتاب: الجنائز، باب: الأمر باتباع الجنائز.\n(^٢) \"شرح ابن بطال\" ٩/ ٣٧٥ والحديث سيأتي برقم (٦٠١١) كتاب: الأدب، باب: رحمة الناس والبهائم ورواه مسلم (٢٥٨٦) كتاب: البر والصلة، باب: تراحم المؤمنين وتعاطفهم وتعاضدهم. واللفظ لمسلم.","vol":"27","page":273},{"text":"وقال ابن التين: إنها مندوبة، وقد تتأكد في بعض الناس. وقال الداودي: هو فرض يحمله بعض الناس عن بعض.\nوقد جاء في عيادة المريض آثار أسلفناها في الجنائز، منها قوله - ﵇ - \"عائد المريض على مخارف الجنة\" (^١) وروى مالك أنه بلغه عن جابر بن عبد الله - ﵄ -، أنه - ﵇ - قال: \"إذا عاد الرجل المريض خاض الرحمة حتى إذا قعد عنده قرَّت فيه\" (^٢).\nأسنده ابن معين وابن أبي شيبة، عن هشيم، ثنا عبد الحميد بن جعفر، عن عمر بن الحكم بن ثوبان، عن جابر (^٣).\nفصل:\nحديث البراء ظاهر في فضل العيادة للمريض وهو على عمومه في الرجل الصالح وغيره، وفي المسلم وغيره، وقد عاد رسول الله - ﷺ - كافرًا، كما سلف في الجنائز ويأتي (^٤)، وعاد عمَّه أبا طالب (^٥).\nوكرهها بعض أهل العلم -أعني: عيادة الكافر- لما فيها من الكرامة وقد أمرنا أن لا نبدأهم بالسلام، فالعيادة أولى.\nقلت: ولا بأس بها إذا رجا إسلامه كما وقع له - ﵇ -.\n_________\n(^١) روى نحوه مسلم (٢٥٦٨) كتاب: البر والصلة، باب: فضل عيادة المريض من حديث ثوبان بلفظ: \"عائد المريض في مخرفة الجنة حتى يرجع\".\n(^٢) \"الموطأ\" ص ٥٨٧ كتاب: العين، باب: عيادة المريض والطيرة.\n(^٣) \"المصنف\" ٢/ ٤٤٣.\n(^٤) سلف برقم (١٣٥٦)، باب: إذا أسلم الصبي فمات هل يصلى عليه.\nوسيأتي برقم (٥٦٥٧) كتاب: المرضى، باب: عيادة المشرك.\n(^٥) سلف برقم (١٣٦٠) كتاب: الجنائز، باب: إذا قال المشرك عند الموت: لا إله إلا الله.","vol":"27","page":274},{"text":"فصل:\nظاهر الحديث وعمومه: طلبها في كل وقت، وقد كرهها طائفة من العلماء في أوقات.\nقال الأثرم: سمعت أبا عبد الله، وقال له شيخ كان يخدمه يجيء إلى رجل سماه يعوده، وذلك عند ارتفاع النهار في الصيف، فقال: ليس هذا وقت عيادة.\nوعن الشعبي: عيادة حمقى القراء أشد على أهل المريض من مرض صاحبهم يجيئون في غير حين عيادة ويطيلون الجلوس (^١).\nولقد أحسن ابن حدار حيث يقول:\nإن العيادة يوم بين يومين … واجلس قليلًا كلحظ العين للعين\nلا تبرمنَّ مريضًا في مساءلة … يكفيك من ذاك تسأل بحرفين\nوقال ابن بطال: أخف العيادة: أخفها. قال ابن وضاح: هو أن لا يطول الرجل في القعود إذا عاد مريضًا.\nوذكر ابن الصلاح في فوائد رحلته عن ابن عبد الله الفزاري أنه يستحب العيادة في الشتاء ليلًا وفي الصيف نهارًا وهي تفرقة غريبة.\nفرع:\nيستحب للعائد أن يتوضأ لها لحديث فيه (^٢).\nفصل:\nمواساة الجائع والعاجز واجبة.\n_________\n(^١) \"شعب الإيمان\" ١٩/ ٢٢٤ (٨٩٢٥).\n(^٢) سيأتي برقم (٥٦٧٦).","vol":"27","page":275},{"text":"والعاني الأسير، أي: خلاصه وتخليصه واجب على المسلمين من أيدي العدو.\nواختلف هل يفك من الزكاة أم لا؟ فقال أصبغ: لا تجزئ أن يفدى منها، وخالفه ابن حبيب (^١).\nفصل:\nوقوله: أمرنا بسبع ونهانا عن سبع، وذكر في النهي خمسًا.\nوتقدم الشرب في آنية الفضة.\nوذكر في الأوامر: اتباع الجنائز، وعيادة المريض، وإفشاء السلام، ولم يذكر إبرار القسم -والمراد به: في المعروف- ولا إجابة الدعوة، ولا نصر المظلوم، ولا تشميت العاطس، وذكرها فيما سلف.\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٢٨٥.","vol":"27","page":276},{"text":"<span data-type='title' id=toc-3442>٥ - باب عِيَادَةِ الْمُغْمَى عَلَيْهِ</span>\n٥٦٥١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ الْمُنْكَدِرِ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: مَرِضْتُ مَرَضًا، فَأَتَانِي النَّبِيُّ - ﷺ - يَعُودُنِي وَأَبُو بَكْرٍ وَهُمَا مَاشِيَانِ، فَوَجَدَانِي أُغْمِيَ عَلَيَّ، فَتَوَضَّأَ النَّبِيُّ - ﷺ - ثُمَّ صَبَّ وَضُوءَهُ عَلَيَّ، فَأَفَقْتُ فَإِذَا النَّبِيُّ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، كَيْفَ أَصْنَعُ فِي مَالِي؟ كَيْفَ أَقْضِى فِي مَالِي؟ فَلَمْ يُجِبْنِى بِشَيْءٍ حَتَّى نَزَلَتْ آيَةُ الْمِيرَاثِ. [انظر: ١٩٤ - مسلم: ١٦١٦ - فتح ١٠/ ١١٤]\nذكر فيه حديث جابر - ﵁ -: مَرِضْتُ، فَأَتَانِي النَّبِيُّ - ﷺ - يَعُودُنِي وَأَبُو بَكْرٍ وَهُمَا مَاشِيَانِ، فَوَجَدَانِي قد أغمي عَلَيَّ، فَتَوَضَّأَ النَّبِيُّ - ﷺ - ثمَّ صَبَّ وَضُوءَهُ عَلَيَّ، فَأَفَقْتُ .. الحديث.\nوقد سلف (^١)، والإغماء كسائر الأمراض ينبغي العيادة فيه تأسيًا بالشارع والصديق.\nوقوله - ﵇ - يدخل في عمومه جميع الأمراض.\nوفيه: رد لما يعتقده عامة الناس أنه لا يجوز عندهم عيادة من مرض من عينيه، وزعموا ذلك لأنهم يرون في بيته ما لا يراه هو، وحالة الإغماء أشد من حالة مرض العين؛ لأن المغمى عليه يزيد عليه بفقد عقله وقد جلس الشارع في بيت جابر في حال إغمائه حتى أفاق وهو الحجة.\nوفيه: أن عائد المريض قد يطول في جلوسه عند العليل إذا رأى لذلك وجهًا (^٢).\n_________\n(^١) سلف برقم (١٩٤) كتاب: الوضوء، باب: صب النبي - ﷺ - الوضوء على المغمى عليه.\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٣٧٦.","vol":"27","page":277},{"text":"فائدة:\nالوضوء بفتح الواو: الماء، وبالضم: المصدر، وقيل بالضم مطلقًا. وقيل بالفتح مطلقًا: كالولوع والقبول.\nوقال أبو عمرو بن العلاء: هو بالفتح: مصدر لم أسمع غيره (^١).\n_________\n(^١) انظر: \"المغرب\" ٢/ ٣٥٨ - ٣٥٩.","vol":"27","page":278},{"text":"<span data-type='title' id=toc-3443>٦ - باب فَضْلِ مَنْ يُصْرَعُ مِنَ الرِّيحِ</span>\n٥٦٥٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عِمْرَانَ أَبِي بَكْرٍ قَالَ: حَدَّثَنِي عَطَاءُ بْنُ أَبِي رَبَاحٍ قَالَ: قَالَ لِي ابْنُ عَبَّاسٍ: أَلَا أُرِيكَ امْرَأَةً مِنْ أَهْلِ الْجَنَّةِ؟ قُلْتُ: بَلَى. قَالَ: هَذِهِ الْمَرْأَةُ السَّوْدَاءُ أَتَتِ النَّبِيَّ - ﷺ - فَقَالَتْ: إِنِّي أُصْرَعُ، وَإِنِّي أَتَكَشَّفُ فَادْعُ اللهَ لِي. قَالَ: «إِنْ شِئْتِ صَبَرْتِ وَلَكِ الْجَنَّةُ، وَإِنْ شِئْتِ دَعَوْتُ اللهَ أَنْ يُعَافِيَكِ». فَقَالَتْ: أَصْبِرُ. فَقَالَتْ إِنِّي أَتَكَشَّفُ، فَادْعُ اللهَ أَنْ لَا أَتَكَشَّفَ، فَدَعَا لَهَا.\nحَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا مَخْلَدٌ، عَنِ ابْنِ جُرَيْجٍ، أَخْبَرَنِي عَطَاءٌ أَنَّهُ رَأَى أُمَّ زُفَرَ -تِلْكَ امْرَأَةٌ طَوِيلَةٌ سَوْدَاءُ- عَلَى سِتْرِ الْكَعْبَةِ. [مسلم: ٢٥٧٦ - فتح ١٠/ ١١٤]\nذكر في حديث عطاء بن أبي رباح قَالَ: قَالَ ابن عَبَّاسٍ: أَلَا أُرِيكَ امْرَأَةً مِنْ أَهْلِ الجَنَّةِ؟ قُلْتُ: بَلَى. قَالَ: هذِه المَرْأَةُ السَّوْدَاءُ أَتَتِ النَّبِيَّ - ﷺ - فَقَالَتْ: إِنِّي أُصْرَعُ، وَإِنِّي أَتَكَشَّفُ، فَادْعُ اللهَ لِي. قَالَ: \"إِنْ شِئْتِ صَبَرْتِ وَلَكِ الجَنَّةُ، وَإِنْ شِئْتِ دَعَوْتُ اللهَ أَنْ يُعَافيك\". فَقَالَتْ: أَصْبِرُ. فَقَالَتْ إِنِّي أَتَكَشَّفُ، فَادْعُ اللهَ أَنْ لَا أَتَكَشَّفَ. فَدَعَا لَهَا.\nوعن عَطَاءٍ أَنَّهُ رَأى أُمَّ زُفَرَ -تِلْكَ امْرَأَةٌ طَوِيلَةٌ سَوْدَاءُ- عَلَى سِتْرِ الكَعْبَةِ.\nالشرح:\nهذا الحديث أخرجه مسلم أيضًا، وأخرجه النسائي في الطب (^١)، وأغفله ابن عساكر، والراوي عن عطاء في الأول هو عمران بن مسلم أبو بكر القصير البصري المقرئ.\nوأتى البخاري بالثاني لينبه على اسم المرأة.\n_________\n(^١) مسلم (٢٥٧٦) كتاب: البر والصلة، باب: ثواب المؤمن فيما يصيبه من مرض .. والنسائي في \"الكبرى\" ٤/ ٣٥٣ (٧٤٩٠).","vol":"27","page":279},{"text":"وفي الصحابيات أم زفر اثنتان: الأولى كان بها مس من الجنون.\nقال ابن الأثير: روى ابن جريج، عن الحسن بن مسلم، عن طاوس قال: كان النبي - ﷺ - يؤتى بالمجانين فيضرب صدر أحدهم فيبرأ، فأتي بمجنونة، يقال لها، أم زفر، فضرب صدرها فلم يخرج شيطانها، فقال - ﵇ -: \"هو يعيبها في الدنيا ولها في الآخرة خير\".\nثم ذكر ما تقدم عن عطاء قال: وذكر عن ابن جريج قال: أخبرني عبد الكريم، عن الحسن أنه سمعه يقول: كانت امرأة تحمق، فجاء إخوتها فشكوا ذلك لرسول الله - ﷺ - فقال: \"إن شئتم دعوت الله فبرأت، وإن شئتم كانت كما هي ولا حساب عليها في الآخرة\" فخيَّرها إخوتها، فقالت: دعوني كما أنا. فتركوها.\nقال ابن الأثير: أم زفر ماشطة خديجة كانت عجوزًا سوداء تغشاه - ﵇ - في زمن خديجة.\nثم ذكر حديث عطاء، عن ابن عباس المذكور عند البخاري، وقال: أخرجها هكذا أبو موسى، ويحتمل أن تكون أم زفر التي ذكروها.\nقال: كذا ذكرها أبو موسى، ثم ذكر حديث ابن عباس وابن جريج، وقال: هذان الحديثان يدلان أنهما واحدة، والذي ذكره أبو موسى عن ابن جريج في هذِه الترجمة، ذكره أبو عمر في الترجمة الأولى (^١)، وقوله في هذِه: إنها العجوز التي كانت تغشى رسول الله - ﷺ - في حياة خديجة يدل أنها غير الأولى إلاَّ أن يكون الصرع حدث بها (^٢).\nواسمها سعيرة الأسدية، ويقال: ستيرة. قال: وكانت حبشية. قال:\n_________\n(^١) \"الاستيعاب\" ٤/ ٤٩١ (٣٥٨٧).\n(^٢) \"أسد الغابة\" ٧/ ٣٣٣ ترجمة رقم (٧٤٤٣، ٧٤٤٤).","vol":"27","page":280},{"text":"وقال أبو موسى: قال ابن خزيمة: أبرأ إلى الله من عهدة هذا الإسناد (^١)، قلت: الذي ذكره أبو موسى (سكيرة) وفيه أيضًا قال جعفر: في إسناد حديثها نظر أوردها أبو عبد الله وغيره في باب الشين (^٢).\nوقال جعفر: هي بالسين أثبت (^٣).\nزاد علي بن معبد، عن بشير بن ميمون قال: فأنزل الله في سعيرة ﴿وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا﴾ [النحل: ٩٢] قال: وكانت سعيرة تجمع الصوف والشعر والليف فتجمع بها كبة عظيمة، فإذا عظم عليها نقضتها فأنزل الله فيها يا معشر قريش لا تكونوا مثل سعيرة، ولا تنقضوا أيمانكم بعد توكيدها كما فعلت سعيرة نقضت كبتها بعد توكيدها يعني الموتة والجنون.\nفصل:\nفي الحديث: فضل ما يترتب على الصرع، وأن اختيار البلاء والصبر عليه يورث الجنة، وأن الأخذ بالشدة أفضل من الأخذ بالرخصة لمن علم من نفسه أنه يطيق التمادي على الشدة ولا يضعف عن التزامها.\n_________\n(^١) يشير المصنف إلى ما رواه ابن خزيمة من طريق عطاء الخراساني، عن عطاء ابن أبي رباح، عن ابن عباس: ألا أريك إنسانًا من أهل الجنة؟ فأراني حبشية صفراء عظيمة قال: هذِه سعيرة الأسدية .. الحديث.\n(^٢) قال الحافظ في \"الإصابة\" ٤/ ٣٢٩: ذكرها ابن منده بالشين المعجمة والقاف.\n(^٣) \"أسد الغابة\" ٧/ ١٤٢.","vol":"27","page":281},{"text":"<span data-type='title' id=toc-3444>٧ - باب فَضْلِ مَنْ ذَهَبَ بَصَرُهُ</span>\n٥٦٥٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي ابْنُ الْهَادِ، عَنْ عَمْرٍو -مَوْلَى الْمُطَّلِبِ- عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ اللهَ قَالَ: إِذَا ابْتَلَيْتُ عَبْدِي بِحَبِيبَتَيْهِ فَصَبَرَ عَوَّضْتُهُ مِنْهُمَا الْجَنَّةَ». يُرِيدُ عَيْنَيْهِ. تَابَعَهُ أَشْعَثُ بْنُ جَابِرٍ وَأَبُو ظِلَالٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. [فتح ١٠/ ١١٦]\nذكر فيه حديث عمرو مولى المطلب، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّ اللهَ قَالَ: إِذَا ابْتَلَيْتُ عَبْدِي بِحَبِيبَتَيْهِ فَصَبَرَ عَوَّضْتُهُ مِنْهُمَا الجَنَّةَ\". يُرِيدُ عَيْنَيْهِ. تَابَعَهُ أَشْعَثُ بْنُ جَابِرٍ وَأَبُو ظِلَالٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nعمرو هذا هو ابن أبي عمرو ميسرة مولى المطلب بن عبد الله بن حنطب المخزومي مات في خلافة أبي جعفر المنصور وقال فيه ابن معين: ضعيف ليس بالقوي وليس بحجة. علقمة بن أبي علقمة أوثق منه (^١)، قلت: لكن أخرج له الجماعة.\nوأبو ظلال اسمه: هلال بن أبي مالك زيد الأزدي القسملي الأعمى البصري تابعي، وعنه جماعة. ضعفه يحيى بن معين (^٢) أخرج له الترمذي. ومتابعته أخرجها الترمذي عن عبد الله بن معاوية الجمحي ثنا عبد العزيز بن مسلم: ثنا أبو ظلال عن أنس (^٣). قال: وتابعه زيد العمي، وواهب بن سلامة وكثير بن سليم وغير واحد عن أنس.\n_________\n(^١) انظر ترجمته في \"تهذيب الكمال\" ٢٢/ ١٦٨.\n(^٢) \"المجروحين\" لابن حبان ٣/ ٨٥.\n(^٣) \"سنن الترمذي\" (٢٤٠٠) وقال: حديث حسن غريب من هذا الوجه. وصححه الألباني.","vol":"27","page":282},{"text":"ورواه ابن حبان الكلبي فقال عن ثابت أو أبي ظلال على الشك قال: أتينا أنسًا، ومعنا أبو ظلال، وكذلك رواه محمد بن عبد الملك، عن عفيرة بنت واقد البصرية، عن حمنة بنت ثابت، عن أبيها (^١).\nولفظ أبي ظلال عند البغوي الكبير: أن جبريل جاء إلى رسول الله - ﷺ - وعنده ابن أم مكتوم فقال: قال ربك -جل وعز-: \"إذا أخذت كريمتي عبدي لم أجد له بها أجرًا إلاَّ الجنة\"، وله شاهد من حديث أبي هريرة أخرجه الترمذي عنه مرفوعًا: \"يقول الله تعالى: من أذهبت حبيبتيه فصبر واحتسب\" الحديث، ثم قال: حسن صحيح (^٢).\nومن حديث زيد بن أرقم قال: رمدت فعادني رسول الله - ﷺ - فلما برأت قال لي: \"يا زيدُ أرأيت لو أن عينيك كانتا لما بهما\" قال: قلت: كنت أصبر وأحتسب. قال: \"إذًا لقيت الله ولا ذنب لك\" (^٣).\nأخرجه حميد بن زنجويه، عن النضر بن شميل، أنا يونس، عن أبي إسحاق، عنه، وهو إسناد جيد، وحينئذٍ فلا ينبغي لابن الجوزي أن يذكره في \"علله\".\nوهذا الحديث حجة أيضًا في أن الصبر على النبلاء ثوابه الجنَّة، ونعمة الصبر على العبد وإن كانت من أجلِّ نعم الله في الدنيا فعوض الله له الجنَّة عليها أعظم من نعيمها في الدنيا لنفاذ مدة الالتذاذ بالبصر في الدنيا، وبقاء مدة الالتذاذ به في الجنَّة، فمن ابتلي من المؤمنين\n_________\n(^١) ذكر هذه المتابعات المزي في \"التحفة\" ١/ ٤٢٢ (١٦٤٣)، مع اختلاف في بعض أسماء الرواة.\n(^٢) رواه الترمذي (٢٤٠١).\n(^٣) رواه البخاري في \"الأدب المفرد\" (٥٣٢)، والطبراني ٥/ ١٩٠ (٥٠٥٢) كلاهما من طريق سالم بن قتيبة، عن يونس، به.","vol":"27","page":283},{"text":"بذهاب بصره في الدنيا فلم يفعل ذلك به لسخط عليه، وإنما أراد الإحسان إليه، إمَّا بدفع مكروه عنه يكون سببه نظر عينيه لا صبر على عقابه في الآخرة أو ليكفر عنه ذنوبًا سلفت لا يكفرها عنه إلاَّ بأخذ أعظم جوارحه في الدنيا ليلقى ربه طاهرًا من ذنوبه أو ليبلغه من الأجر إلى درجة لم يكن يبلغها بعمله.\nوكذلك جميع أنواع البلاء، فأخبر الشارع كما تقدم: أن أشد الناس بلاءً الأنبياء ثم الأمثل فالأمثل، يبتلى الرجل على حسب دينه، وجاء عنه - ﷺ -: \"أن أهل العافية في الدنيا يودون لو أن لحومهم قرضت بالمقاريض في الدنيا\" (^١) لما يرون من ثواب الله لأهل البلاء، فمن ابتُلي بذهاب بصره أو فقد جارحة من جوارحه، فليلق ذلك بالصبر والشكر والاحتساب وليرض باختيار الله له، ذلك ليحصل على أفضل العوضين وأعظم النعمتين وهي الجنَّة التي من صار إليها فقد ربحت تجارته وكرمت صفقته ولم يضره ما لقي من شدة البلاء فيما قاده إليها.\n_________\n(^١) رواه الترمذي (٢٤٠٢)، والبيهقي في \"السنن الكبرى\" ٣/ ٥٢٦ وفي \"الشعب\" ٧/ ١٨٠، والطبراني في \"الصغير\" ١/ ١٥٦ من حديث أبي الزبير عن جابر وقال الترمذي حديث لا نعرفه بهذا الإسناد إلا من هذا الوجه. وروى نحوه مطولًا الطبراني في \"الكبير\" ١٢/ ١٨٢، وأبو نعيم في \"الحلية\" ٣/ ٩١ من حديث ابن عباس وقال الهيثمي في \"المجمع\" ٢/ ٣٠٥، رواه الطبراني في \"الكبير\"، وفيه مجاعة بن الزبير وثقه أحمد وضعفه الدارقطني.\nوحديث جابر حسنه الألباني في \"الصحيحة\" (٢٢٠٦).","vol":"27","page":284},{"text":"<span data-type='title' id=toc-3445>٨ - باب عِيَادَةِ النِّسَاءِ الرِّجَالَ</span>\nوَعَادَتْ أُمُّ الدَّرْدَاءِ رَجُلًا مِنْ أَهْلِ المَسْجِدِ مِنَ الأَنْصَارِ.\n\n٥٦٥٤ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - الْمَدِينَةَ وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ - ﵄ - قَالَتْ: فَدَخَلْتُ عَلَيْهِمَا قُلْتُ: يَا أَبَتِ كَيْفَ تَجِدُكَ؟ وَيَا بِلَالُ كَيْفَ تَجِدُكَ؟ قَالَتْ: وَكَانَ أَبُو بَكْرٍ إِذَا أَخَذَتْهُ الْحُمَّى يَقُولُ:\nكُلُّ امْرِئٍ مُصَبَّحٌ فِي أَهْلِهِ … وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ\nوَكَانَ بِلَالٌ إِذَا أَقْلَعَتْ عَنْهُ يَقُولُ:\nأَلَا لَيْتَ شِعْرِى هَلْ أَبِيتَنَّ لَيْلَةً … بَوَادٍ وَحَوْلِى إِذْخِرٌ وَجَلِيلُ\nوَهَلْ أَرِدَنْ يَوْمًا مِيَاهَ مِجَنَّةٍ … وَهَلْ تَبْدُوَنْ لِي شَامَةٌ وَطَفِيلُ\nقَالَتْ عَائِشَةُ: فَجِئْتُ إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرْتُهُ، فَقَالَ: «اللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَةَ كَحُبِّنَا مَكَّةَ أَوْ أَشَدَّ، اللَّهُمَّ وَصَحِّحْهَا، وَبَارِكْ لَنَا فِي مُدِّهَا وَصَاعِهَا، وَانْقُلْ حُمَّاهَا فَاجْعَلْهَا بِالْجُحْفَةِ». [انظر: ١٨٨٩ - مسلم: ١٣٧٦ - فتح ١٠/ ١١٧]\nذكر فيه حديث عائشة - ﵂ - قَالَتْ: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ - ﵄ - قَالَتْ: فَدَخَلْتُ عَلَيْهِمَا .. الحديث.\nوفيه: ألا ليت شعري هل أبيتن ليلة بواد .. إلى آخره، وقد سلف في الحج وهو ظاهر فيما ترجم له، وحديثها هذا كان في أول الإسلام عند قدومهم المدينة فوجدوها وبيئة، فدعا لها - ﵇ - أن يصححها وينقل حماها إلى الجحفة، فأجاب الله دعوته. وعيادة أم الدرداء تحمل على أنها عادته وهي متجالة فلا تزور امرأة رجلًا إلاَّ أن تكون ذات محرم منه أو تكون متجالة يؤمن من مثلها الفتنة أبدًا.","vol":"27","page":285},{"text":"وقيل: كان ذلك قبل نزول الحجاب.\nوفيه: أن الدعاء يرفع الوباء والمرض جائز.\nوفيه: ما ترجم له وهو عيادة النساء الرجال، وعيادة السادة الجلة لعبيدهم؛ لأن بلالًا وعامر بن فهيرة أعتقهما الصديق.\nفصل:\nالوادي. في قوله: بوادٍ يريد: مكة، وأنشده في \"الصحاح\".\n......... بمكةَ حَوْلِي إِذْخِرٌ وَجَلِيلُ (^١).\nوالإذخر نبت. الواحدة: إذخرة (^٢).\nوالجليل: التمام. وهو نبت ضعيف يحشى به خصاص البيوت، الواحدة: جليلة. والجمع جلائل. فإذا عظم رجل فهو جليل.\nومياه: جمع ماء في الكثرة، وجمعه في القليل: أمواه؛ لأن أصله موه بالتحريك مثل جمل وأجمال في القلَّة، وجمال في الكثرة، وأبدلت في واحدة من الهاء همزة، وتصغيره: مويه، فعادت الهاء في جمعه وتصغيره؛ لأنهما يردان الأشياء إلى أصولها.\nومجنة -بفتح الميم-: موضع على أميال من مكة كان بها سوق للعرب، وبعضهم يكسر ميمها، والفتح أكثر، والميم زائدة.\nقال ابن عباس: كانت مجنة وذو المجاز وعكاظ أسواقًا في الجاهلية (^٣).\n_________\n(^١) \"الصحاح\" ٤/ ١٦٥٩.\n(^٢) المصدر السابق ٢/ ٦٦٣.\n(^٣) سلف برقم (٢٠٥٠) كتاب البيوع، باب: ما جاء في قول الله تعالى: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾.","vol":"27","page":286},{"text":"وشامة وطفيل، بفتح الطاء: جبلان بمكة، وقيل: عينان.\nوإنما تمنى الرجوع إلى مكة حين استثقل (حمى) (^١) المدينة ووباءها، ولذلك دعا لهم بحب المدينة.\nوقوله: \"وانقل حمَّاها واجعلها في الجحفة\".\nقيل: كان أهلها حينئذٍ كفارًا.\nوقيل: كان رأى سوادًا تعبد فأنزلها الجحفة فأولها الحمى.\nقال ابن حبيب: ولمَّا دعا بذلك لم تزل الجحفة من يومئذٍ أكثر بلاد الله حمى، وإنه ينقى شرب الماء من عينها التي يقال لها: عين حم، وقيل من شرب منها إلاَّ حم، قلت: وكيف لا! ودعاؤه لا يرد.\n_________\n(^١) في الأصل: الحمى، والمثبت هو الملائم للسياق.","vol":"27","page":287},{"text":"<span data-type='title' id=toc-3446>٩ - باب عِيَادَةِ الصِّبْيَانِ</span>\n٥٦٥٥ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَاصِمٌ قَالَ: سَمِعْتُ أَبَا عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ -، أَنَّ ابْنَةً لِلنَّبِيِّ - ﷺ - أَرْسَلَتْ إِلَيْهِ -وَهْوَ مَعَ النَّبِيِّ - ﷺ - وَسَعْدٍ وَأُبَيٍّ: نَحْسِبُ أَنَّ ابْنَتِي قَدْ حُضِرَتْ فَاشْهَدْنَا. فَأَرْسَلَ إِلَيْهَا السَّلَامَ وَيَقُولُ: «إِنَّ لِلَّهِ مَا أَخَذَ وَمَا أَعْطَى، وَكُلُّ شَيْءٍ عِنْدَهُ مُسَمًّى، فَلْتَحْتَسِبْ وَلْتَصْبِرْ». فَأَرْسَلَتْ تُقْسِمُ عَلَيْهِ، فَقَامَ النَّبِيُّ - ﷺ - وَقُمْنَا، فَرُفِعَ الصَّبِيُّ فِي حَجْرِ النَّبِيِّ - ﷺ - وَنَفْسُهُ تَقَعْقَعُ، فَفَاضَتْ عَيْنَا النَّبِيِّ - ﷺ -، فَقَالَ لَهُ سَعْدٌ: مَا هَذَا يَا رَسُولَ اللهِ؟ قَالَ: «هَذِهِ رَحْمَةٌ وَضَعَهَا اللهُ فِي قُلُوبِ مَنْ شَاءَ مِنْ عِبَادِهِ، وَلَا يَرْحَمُ اللهُ مِنْ عِبَادِهِ إِلاَّ الرُّحَمَاءَ». [انظر: ١٢٨٤ - مسلم: ٩٢٣ - فتح ١٠/ ١١٨]\nذكر فيه حديث أسامة السالف في الجنائز ويأتي في النذور والتوحيد (^١)، وأخرجه مسلم وأبو داود والنسائي وابن ماجه (^٢) وقال: إن ابنا لها قُبض، أي قارب لا جرم. قال ابن ناصر: حُضِرَ، وقال هنا: (أن ابنتي قد حُضرت فاشهدنا (^٣). وفي نسخة: أن ابني قد حُضر فاشهدنا (^٤) حضرت فاشهدها، وقد أسلفنا المبهم هناك في رواية البنت وأما المرسلة فهي زينب، وابنها في الرواية الأخرى علي، كذا نقل عن خط الدمياطي.\n_________\n(^١) سلف برقم (١٢٨٤)، باب: قول النبي - ﷺ - الميت يعذب ببعض بكاء أهله عليه، ويأتي في النذور (٦٦٥٥) باب: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾، وفي التوحيد (٧٣٧٧) باب: قول الله ﴿قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ﴾.\n(^٢) رواه مسلم (٩٢٣) كتاب: الجنائز، باب: البكاء على الميت، وأبو داود (٣١٢٥) والنسائي في \"الكبرى\" ١/ ٦١٢، ٦١٣، وابن ماجه (١٥٨٨).\n(^٣) في الأصل: (فاشهدها)، والمثبت هو الصواب.\n(^٤) في الأصل: (أن ابني قد حضرت فاشهدها)، والمثبت هو الصواب.","vol":"27","page":288},{"text":"وادعى ابن بطال أن هذا الحديث لم يضبطه الراوي فمرة قال: إن بنتًا لرسول الله - ﷺ - أرسلت إليه أن ابنتي قد احتضرت. ومرة قال في آخر الحديث: فرفع الصبي في حجر رسول الله - ﷺ - ونفسه تقعقع، فأخبرت مرَّة عن صبية ومرَّة عن صبي.\nوفيه من الفقه:\nعيادة الرؤساء وأهل الفضل للصبيان المرضى، وذلك صلة لآبائهم ولا نعدم من ذلك بركة دعائهم للمرضى وموعظة للآباء وتصبيرهم واحتسابهم لما ينزل بهم من المصائب عند الله (^١).\nومعنى: (ونفسه تقعقع): يسمع لها صوت.\nوفي حديث آخر: كأنها شن.\nوقوله: (\"هذِه الرحمة\"): قد صح \"إِنَّ لله مِائَةَ رَحْمَةٍ أَنْزَلَ مِنْهَا رَحْمَةً وَاحِدَةً بَيْنَ الجِنِّ وَالْإِنْسِ وَالْبَهَائِمِ وَالْهَوَامِّ فَبِهَا يَتَعَاطَفُونَ وَبِهَا يَتَرَاحَمُونَ وَبِهَا تَعْطِفُ الوَحْشُ عَلَى وَلَدِهَا، وَأَخَّرَ تِسْعًا وَتِسْعِينَ رَحْمَةً يَرْحَمُ بِهَا عِبَادَهُ يَوْمَ القِيَامَةِ\" أخرجه مسلم (^٢)، وروى البخاري نحوه (^٣).\nوفي مسلم -أيضًا- عن سلمان مرفوعًا \"خَلَقَ اللهُ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِائَةَ رَحْمَةٍ كُلُّ رَحْمَةٍ طِبَاقَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجَعَلَ مِنْهَا في الأَرْضِ رَحْمَةً فَبِهَا تَعْطِفُ الوَالِدَةُ عَلَى وَلَدِهَا وَالْوَحْشُ وَالطَّيْرُ بَعْضُهَا عَلَى بَعْضٍ، فَإِذَا كَانَ يَوْمُ القِيَامَةِ أَكْمَلَهَا بهذِه الرَّحْمَةِ\" (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٧٩، ٣٨٠.\n(^٢) مسلم (٢٧٥٣) كتاب: التوبة، باب: في سعة رحمة الله تعالى وأنها سبقت غضبه من حديث أبي هريرة.\n(^٣) سيأتي برقم (٦٠٠٠) كتاب: الأدب، باب: جعل الله الرحمة مائة جزء.\n(^٤) مسلم (٢٧٥٣) كتاب: التوبة، باب: في سعة رحمة الله تعالى وأنها سبقت غضبه.","vol":"27","page":289},{"text":"وجاء: إنَّ الله خَلَقَ مائةَ رحمة، فأمسكَ عنده تسعًا وتسعين وجعل في عباده رحمة واحدةً بها يتراحمون، وتحن الأم على ولدها، فإذا كان يوم القيامة جمع الله تلك الرحمة إلى التسع والتسعين فيظل بها خلقه حتى إن إبليس -رأس الكفرة- يطمع لما رأى من رحمته تعالى.","vol":"27","page":290},{"text":"<span data-type='title' id=toc-3447>١٠ - باب عِيَادَةِ الأَعْرَابِ</span>\n٥٦٥٦ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُخْتَارٍ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ على أَعْرَابِيٍّ يَعُودُهُ، قَالَ: وَكَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ عَلَى مَرِيضٍ يَعُودُهُ فَقَالَ لَهُ: «لَا بَأْسَ، طَهُورٌ إِنْ شَاءَ اللهُ». قَالَ: قُلْتَ: طَهُورٌ؟ كَلاَّ بَلْ هِيَ حُمَّى تَفُورُ -أَوْ تَثُورُ- عَلَى شَيْخٍ كَبِيرٍ، تُزِيرُهُ الْقُبُورَ. فَقَالَ النَّبِيُّ - ﷺ -: «فَنَعَمْ إِذًا». [انظر: ٣٦١٦ - فتح ١٠/ ١١٨]\nذكر فيه حديث ابن عباس السالف في علامات النبوَّة ويأتي في باب ما يقال للمريض وفي التوحيد (^١)، ولا شك أن عيادتهم داخلة في عموم قوله: \"عودوا المريض\" (^٢). إذ هم من جملة المؤمنين.\nوفائدة هذا الحديث كما قال المهلب: أنه لا نقص على السلطان في عيادة مريض من رعيته أو واحد من باديته، ولا على العالم في عيادة الجاهل؛ لأن الأعراب شأنهم الجهل كما وصفهم الله، ألا ترى رد هذا الأعرابي لقوله - ﵇ - وتهوينه عليه مرضه بتذكيره ثوابه عليه. فقال: بل هي حمى تفور على شيخ كبير تزيره القبور، وهذا غاية الجهل.\nوقد روى معمر، عن زيد بن أسلم في هذا الحديث: أنه - ﵇ - حين قال للأعرابي: \"فنعم إذًا\"، أنه مات الأعرابي، وسيأتي زيادة فيه قريبًا.\n_________\n(^١) سلف برقم (٣٦١٦)، ويأتي برقم (٥٦٦٢)، وفي التوحيد برقم (٧٤٧٠) باب: في المشيئة والإرادة.\n(^٢) رواه أحمد ٢٢/ ٢٩٦ (١٠٧٥١)، ابن أبي شيبة ٢/ ٤٤٤ (١٠٨٤١)، عبد الرزاق ٤/ ٥٩٢ (٦٧٦٢).","vol":"27","page":291},{"text":"وقوله: (\"فنعم إذًا\") يحمل كما قال ابن التين: أن يكون دعا عليه، ويؤيده ما أوردناه آنفًا أو أخبر بذلك أي على طريق الرجاء لا على الإخبار بالغيب ويحتمل الآخر.\nوفيه الدعاء للمريض بتطهير الذنوب عملًا بقوله: (\"لا بأس، طهور\").\nوقوله: (كلَّا بل هي)، يعني: الحمى، وذكره ابن التين بلفظ هو، وقال: يريد المرض.\nو(تفور) أي: تهيج، كذلك.","vol":"27","page":292},{"text":"<span data-type='title' id=toc-3448>١١ - باب عِيَادَةِ الْمُشْرِكِ</span>\n٥٦٥٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - أَنَّ غُلَامًا لِيَهُودَ كَانَ يَخْدُمُ النَّبِيَّ - ﷺ - فَمَرِضَ، فَأَتَاهُ النَّبِيُّ - ﷺ - يَعُودُهُ فَقَالَ: «أَسْلِمْ». فَأَسْلَمَ. [انظر: ١٣٥٦ - فتح ١٠/ ١١٩].\nذكر فيه حديث أنس - ﵁ - أَنَّ غُلَامًا لِيَهُودَ كَانَ يَخْدُمُ النَّبِيَّ - ﷺ - فَمَرِضَ، فَأَتَاهُ النَّبِيُّ - ﷺ - يَعُودُهُ فَقَالَ: \"أَسْلِمْ\". فَأَسْلَمَ.\nوَقَالَ سَعِيدُ بْنُ المُسَيَّبِ، عَنْ أَبِيهِ: لَمَّا حُضِرَ أَبُو طَالِبٍ جَاءَهُ رسول الله - ﷺ -.\nالشرح:\nالحديثان سلفا في الجنائز، والثاني في قصة أبي طالب والتفسير (^١). وسلف ذلك قريبًا أيضًا وتكلمنا عليه.\nقال ابن بطال: إنما يعاد المشرك؛ ليدعى إلى الإسلام إذا رجا إجابته إليه، ألا ترى أن اليهودي أسلم حين عرض عليه رسول الله - ﷺ -؛ وكذلك عرض الإسلام على عمِّه أبي طالب، فلم يقض الله به، فأمَّا إذا لم يطمع بإسلامه ولا رجيت (إنابته) (^٢) فلا ينبغي عيادته (^٣).\nوهذا كنت أسلفته (بحثًا) (^٤) فإذا هو منقول.\n_________\n(^١) سبق تخريجه قريبًا.\n(^٢) في (ص ٢) إجابته.\n(^٣) \"شرح ابن بطال\" ٩/ ٣٨١.\n(^٤) زيادة من (ص ٢).","vol":"27","page":293},{"text":"<span data-type='title' id=toc-3449>١٢ - باب إِذَا عَادَ مَرِيضًا فَحَضَرَتِ الصَّلَاةُ فَصَلَّى بِهِمْ جَمَاعَةً</span>\n٥٦٥٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ عَلَيْهِ نَاسٌ يَعُودُونَهُ فِي مَرَضِهِ، فَصَلَّى بِهِمْ جَالِسًا، فَجَعَلُوا يُصَلُّونَ قِيَامًا، فَأَشَارَ إِلَيْهِمِ اجْلِسُوا، فَلَمَّا فَرَغَ قَالَ: «إِنَّ الإِمَامَ لَيُؤْتَمُّ بِهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِنْ صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا». [انظر: ٦٨٨ - مسلم: ٤١٢ - فتح ١٠/ ١٢٠]\nقَالَ أَبُو عَبْدِ اللهِ: قَالَ الْحُمَيْدِيُّ: هَذَا الْحَدِيثُ مَنْسُوخٌ؛ لأَنَّ النَّبِيَّ - ﷺ - آخِرَ مَا صَلَّى صَلَّى قَاعِدًا وَالنَّاسُ خَلْفَهُ قِيَامٌ.\nذكر فيه حديث عائشة - ﵂ - السالف في الصلاة (^١). ونقل عن الحميدي نسخه بأنه - ﵇ - آخر ما صلى قاعدًا والناس خلفه قيام، وهذا قد سلف الكلام عليه واضحًا. ورواه النسائي (^٢) وأهمله ابن عساكر.\nومن السنَّة المعروفة: أن صاحب المنزل يتقدم للصلاة بمن جحره من الناس إلاَّ أن يقدم غيره، وصلاته بمن عاده في مرضه هو الواجب لأمرين:\nأحدهما: ما قررناه من أن صاحب المنزل أولى من غيره بالإمامة.\nثانيهما: أنه - ﵇ - ولا يجوز أن يتقدمه أحد في كل مكان.\nقال ابن بطال: ولا يجوز اليوم لمن كان مريضًا أن يؤم أحدًا في بيته جالسًا؛ لأن إمامة الجالس منسوخة عند أكثر العلماء (^٣).\n_________\n(^١) سلف برقم (١١١٣) باب: صلاة القاعد.\n(^٢) \"سنن النسائي\" ٣/ ٣٤٠، \"السنن الكبرى\" ١/ ٢٩٢ (٩٠٦).\n(^٣) \"شرح ابن بطال\" ٩/ ٣٨١.","vol":"27","page":294},{"text":"قلت: المنسوخ: قعودهم معه فقط، وهذا ذكره على مشهور مذهبه: أعني مذهب مالك أنه لا يؤم المريض الصحاح (^١).\nكما ذكره ابن التين قال: ودليله قوله - ﵇ -: \"لا يؤم أحد بعدي جالسًا\" (^٢).\nقلت: حديث لا يصح، وحمل ابن القاسم حديث الباب أنه كان نافلة وهو غلط، وأخذ أحمد وإسحاق بظاهره، وأن الإمام إذا صلَّى جالسًا تابعوه (^٣)، وتبين في حديث جابر أنه فعله تواضعًا ومخالفة لأهل فارس في قيامهم على رءوس ملوكهم.\nقيل: ويحتمل أن يكون قاموا في بعض الجلوس تعظيمًا له، فأمرهم باتباعه إذا جلس للتشهد.\nوقول الحميدي: أنه منسوخ بفعله الآخر، قال به أبو حنيفة والشافعي.\nويأتي على رواية الوليد، عن مالك خلاف المشهور، كما سلف.\n_________\n(^١) \"المدونة\" ١/ ٨١.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٢/ ٤٦٣ (٤٠٨٧، ٤٠٨٨)، والدارقطني في \"سننه\" ١/ ٣٩٨ وقال: لم يروه غير جابر الجعفي عن الشعبي وهو متروك، والحديث مرسل لا تقوم به حجة. ورواه البيهقي أيضًا في \"سننه\" ٣/ ٨ ثم أسند إلى الشافعي قوله: قد علم الذي احتج بهذا أن ليست فيه حجة وأنه لا يثبت؛ لأنه مرسل، ولأنه عن رجل يرغب الناس عن الرواية عنه.\n(^٣) \"المغني\" ٣/ ٦١ - ٦٣.","vol":"27","page":295},{"text":"<span data-type='title' id=toc-3450>١٣ - باب وَضْعِ الْيَدِ عَلَى الْمَرِيضِ</span>\n٥٦٥٩ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا الْجُعَيْدُ، عَنْ عَائِشَةَ بِنْتِ سَعْدٍ، أَنَّ أَبَاهَا قَالَ: تَشَكَّيْتُ بِمَكَّةَ شَكْوًا شَدِيدًا، فَجَاءَنِي النَّبِيُّ - ﷺ - يَعُودُنِي، فَقُلْتُ: يَا نَبِيَّ اللهِ، إِنِّي أَتْرُكُ مَالًا وَإِنِّي لَمْ أَتْرُكْ إِلاَّ ابْنَةً وَاحِدَةً، فَأُوصِي بِثُلُثَيْ مَالِي وَأَتْرُكُ الثُّلُثَ؟ فَقَالَ: «لَا». قُلْتُ: فَأُوصِي بِالنِّصْفِ وَأَتْرُكُ النِّصْفَ؟ قَالَ: «لَا». قُلْتُ: فَأُوصِي بِالثُّلُثِ وَأَتْرُكُ لَهَا الثُّلُثَيْنِ؟ قَالَ: «الثُّلُثُ وَالثُّلُثُ كَثِيرٌ». ثُمَّ وَضَعَ يَدَهُ عَلَى جَبْهَتِهِ، ثُمَّ مَسَحَ يَدَهُ عَلَى وَجْهِي وَبَطْنِي، ثُمَّ قَالَ: «اللَّهُمَّ اشْفِ سَعْدًا وَأَتْمِمْ لَهُ هِجْرَتَهُ». فَمَا زِلْتُ أَجِدُ بَرْدَهُ عَلَى كَبِدِي فِيمَا يُخَالُ إِلَيَّ حَتَّى السَّاعَةِ. [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح ١٠/ ١٢٠]\n\n٥٦٦٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ قَالَ: قَالَ عَبْدُ اللهِ بْنُ مَسْعُودٍ: دَخَلْتُ عَلَى رَسُولِ اللهِ - ﷺ - وَهْوَ يُوعَكُ، فَمَسِسْتُهُ بِيَدِى فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّكَ تُوعَكُ وَعْكًا شَدِيدًا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَجَلْ، إِنِّي أُوعَكُ كَمَا يُوعَكُ رَجُلَانِ مِنْكُمْ». فَقُلْتُ: ذَلِكَ أَنَّ لَكَ أَجْرَيْنِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَجَلْ». ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «مَا مِنْ مُسْلِمٍ يُصِيبُهُ أَذًى -مَرَضٌ فَمَا سِوَاهُ- إِلاَّ حَطَّ اللهُ لَهُ سَيِّئَاتِهِ كَمَا تَحُطُّ الشَّجَرَةُ وَرَقَهَا». [انظر: ٥٦٤٧ - مسلم: ٢٥٧١ - فتح ١٠/ ١٢٠]\nذكر فيه حديث الجعيد، عَنْ عَائِشَةَ (^١) بِنْتِ سَعْدٍ، أَنَّ أَبَاهَا قَالَ: تَشَكَّيْتُ بِمَكَّةَ شَكْوًا شَدِيدة .. الحديث.\nوقد سلف في الجنائز وغيره (^٢).\n_________\n(^١) ورد بهامش الأصل: الصحيح أنها تابعية.\n(^٢) سلف في الجنائز برقم (١٢٩٥)، باب: رثي النبي - ﷺ - سعد بن خولة.\nوسلف في الوصايا برقم (٢٧٤٢)، باب: أن يترك ورثته أغنياء ..\nوبرقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ - \"اللهم أمض لأصحابي هجرتهم\" ومواضع أخرى.","vol":"27","page":296},{"text":"وحديث عبد الله بن مسعود - ﵁ - في الوعك، وقد سلف قريبًا (^١).\nوالشكو والشكوى والشكاة والشكاية: المرض.\nوالجُعيد بضم أوله، وجده أوس مدني، قال البخاري: قال مكي: سمعته من الجعيد سنة أربع وأربعين ومائة، ويقال فيه أيضًا: الجعد. أخرج له مسلم حديثًا واحدًا وهو حديث السائب الآتي (^٢).\nأمَّا حكم الباب فوضع اليد على المريض تأنيس له وتعرف لشدة مرضه ليدعو له العائد على حسب ما يبدو منه، وربما رقاه بيده ومسح على ألمه، فانتفع به العليل إذا كان عائده صالحًا يتبرك بيده ودعائه كما فعل - ﵇ -، وذلك من حسن الأدب واللطف بالعليل، وينيغي امتثال أفعاله كلها والاقتداء به فيها ما لم تكن خاصة به.\nوزاد في حديث سعد هنا: (فأوصي بالثلث وأترك لها الثلثين). قال الداودي: إن يكن هذا محفوظًا فلقد كان قبل أن تنزل الفرائض.\nوقوله: (\"الثلث والثلث كثير\"). قال بعض العلماء: إن الوصية تكون بدون الثلث، وأكثرهم كما قال ابن التين على إجازته.\nوقوله: (فما زلت أجد برده على كبدي فيما يخال إليَّ حتى السَّاعة) أي: يظن.\nقال ابن التين: وصوابه يخيل من التخيل، قال تعالى: ﴿يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ﴾ [طه: ٦٦].\n_________\n(^١) سلف برقم (٥٦٤٧) باب: شدة المرض.\n(^٢) سيأتي عند البخاري برقم (٥٦٧٠)، ورواه مسلم (٢٣٤٥) كتاب: الفضائل، باب: إثبات خاتم النبوة وصفته ومحله من جسده.","vol":"27","page":297},{"text":"<span data-type='title' id=toc-3451>١٤ - باب مَا يُقَالُ لِلْمَرِيضِ، وَمَا يُجِيبُ</span>\n٥٦٦١ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - فِي مَرَضِهِ فَمَسِسْتُهُ وَهْوَ يُوعَكُ وَعْكًا شَدِيدًا، فَقُلْتُ: إِنَّكَ لَتُوعَكُ وَعْكًا شَدِيدًا، وَذَلِكَ أَنَّ لَكَ أَجْرَيْنِ. قَالَ: «أَجَلْ، وَمَا مِنْ مُسْلِمٍ يُصِيبُهُ أَذًى إِلاَّ حَاتَّتْ عَنْهُ خَطَايَاهُ، كَمَا تَحَاتُّ وَرَقُ الشَّجَرِ». [انظر: ٥٦٤٧ - مسلم: ٢٥٧١ - فتح ١٠/ ١٢١]\n\n٥٦٦٢ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَلَى رَجُلٍ يَعُودُهُ فَقَالَ: «لَا بَأْسَ، طَهُورٌ إِنْ شَاءَ اللهُ». فَقَالَ: كَلاَّ بَلْ حُمَّى تَفُورُ عَلَى شَيْخٍ كَبِيرٍ كَيْمَا تُزِيرَهُ الْقُبُورَ. قَالَ النَّبِيُّ - ﷺ -: «فَنَعَمْ إِذًا». [انظر: ٣٦١٦ - فتح ١٠/ ١٢١]\nذكر فيه حديث عبد الله الذي فرغنا منه آنفًا، وحديث ابن عباس السالف في عيادة الأعراب.\nفيه: كما قال المهلب: إن من السُّنَّة أن يخاطب العليل بما يسليه من ألمه ويغبطه بأسقامه بتذكيره بالكفارة لذنوبه وتطهيره من آثاره ويطمعه من الإقالة، كقوله: لا بأس عليك مما تجده بل يكفر الله به ذنوبك ثم يفرج عنك فيجمع لك الأجر والعافية لئلا يسخط أقدار الله واختياره له وتفقده إيَّاه بأسباب الرحمة، ولا يتركه إلى نزغات الشيطان والسخط، فربما جازاه الله بالتسخيط سخطًا، وبسوء الظن عقابًا فيوافق قدرًا يكون سببًا إلى أن يحل به ما لفظ من الموت الذي حكم به على نفسه.\nوقوله لابن مسعود: (\"أجل\") فيه: أنه ينبغي للمريض أن يحسن جواب زائره، ويتقبل ما يعده من ثواب مرضه، ومن إقالته، ولا يرد عليه كمثل ما رد الأعرابي على رسول الله - ﷺ -، وستأتي له تتمة في","vol":"27","page":298},{"text":"الاعتصام في باب ﴿يُرِيدُ اللهُ بِكُمُ الْيُسْرَ﴾ [البقرة: ١٨٥] (^١).\nفائدة:\nقوله في حديث ابن عباس - ﵄ -: حدثنا إسحاق -هو ابن شاهين الواسطي- كما ذكره الإسماعيلي.\n_________\n(^١) سيأتي برقم (٧٤٧٠) كتاب التوحيد، باب: في المشيئة والإرادة.","vol":"27","page":299},{"text":"<span data-type='title' id=toc-3452>١٥ - باب عِيَادَةِ الْمَرِيضِ رَاكِبًا وَمَاشِيًا وَرِدْفًا عَلَى الحِمَارِ</span>\n٥٦٦٣ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ أُسَامَةَ بْنَ زَيْدٍ أَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - رَكِبَ عَلَى حِمَارٍ عَلَى إِكَافٍ على قَطِيفَةٍ فَدَكِيَّةٍ، وَأَرْدَفَ أُسَامَةَ وَرَاءَهُ، يَعُودُ سَعْدَ بْنَ عُبَادَةَ قَبْلَ وَقْعَةِ بَدْرٍ، فَسَارَ حَتَّى مَرَّ بِمَجْلِسٍ فِيهِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ، وَذَلِكَ قَبْلَ أَنْ يُسْلِمَ عَبْدُ اللهِ، وَفِي الْمَجْلِسِ أَخْلَاطٌ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الأَوْثَانِ وَالْيَهُودِ، وَفِي الْمَجْلِسِ عَبْدُ اللهِ بْنُ رَوَاحَةَ، فَلَمَّا غَشِيَتِ الْمَجْلِسَ عَجَاجَةُ الدَّابَّةِ خَمَّرَ عَبْدُ اللهِ بْنُ أُبَيٍّ أَنْفَهُ بِرِدَائِهِ، قَالَ: لَا تُغَبِّرُوا عَلَيْنَا.\nفَسَلَّمَ النَّبِيُّ - ﷺ - وَوَقَفَ وَنَزَلَ فَدَعَاهُمْ إِلَى اللهِ، فَقَرَأَ عَلَيْهِمُ الْقُرْآنَ، فَقَالَ لَهُ عَبْدُ اللهِ بْنُ أُبَيٍّ: يَا أَيُّهَا الْمَرْءُ، إِنَّهُ لَا أَحْسَنَ مِمَّا تَقُولُ إِنْ كَانَ حَقًّا، فَلَا تُؤْذِنَا بِهِ فِي مَجْلِسِنَا، وَارْجِعْ إِلَى رَحْلِكَ، فَمَنْ جَاءَكَ فَاقْصُصْ عَلَيْهِ. قَالَ ابْنُ رَوَاحَةَ: بَلَى يَا رَسُولَ اللهِ، فَاغْشَنَا بِهِ فِي مَجَالِسِنَا فَإِنَّا نُحِبُّ ذَلِكَ. فَاسْتَبَّ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْيَهُودُ حَتَّى كَادُوا يَتَثَاوَرُونَ، فَلَمْ يَزَلِ النَّبِيُّ - ﷺ - حَتَّى سَكَتُوا، فَرَكِبَ النَّبِيُّ - ﷺ - دَابَّتَهُ حَتَّى دَخَلَ عَلَى سَعْدِ بْنِ عُبَادَةَ فَقَالَ لَهُ: «أَيْ سَعْدُ، أَلَمْ تَسْمَعْ مَا قَالَ أَبُو حُبَابٍ؟». يُرِيدُ عَبْدَ اللهِ بْنَ أُبَيٍّ.\nقَالَ سَعْدٌ: يَا رَسُولَ اللهِ، اعْفُ عَنْهُ وَاصْفَحْ، فَلَقَدْ أَعْطَاكَ اللهُ مَا أَعْطَاكَ، وَلَقَدِ اجْتَمَعَ أَهْلُ هَذِهِ البَحْرَةِ أَنْ يُتَوِّجُوهُ فَيُعَصِّبُوهُ، فَلَمَّا رَدَّ ذَلِكَ بِالْحَقِّ الَّذِي أَعْطَاكَ شَرِقَ بِذَلِكَ، فَذَلِكَ الَّذِي فَعَلَ بِهِ مَا رَأَيْتَ. [انظر: ٢٩٨٧ - مسلم: ١٧٩٨ - فتح ١٠/ ١٢٢]\n\n٥٦٦٤ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدٍ -هُوَ ابْنُ الْمُنْكَدِرِ- عَنْ جَابِرٍ - ﵁ - قَالَ: جَاءَنِي النَّبِيُّ - ﷺ - يَعُودُنِي لَيْسَ بِرَاكِبِ بَغْلٍ وَلَا بِرْذَوْنٍ. [انظر: ١٩٤ - مسلم: ١٦١٦ - فتح ١٠/ ١٢٢]\nذكر فيه حديث أسامة بن زيد - ﵄ - أَنَّ النَّبِيَّ - ﷺ - رَكِبَ عَلَى","vol":"27","page":300},{"text":"حِمَارٍ عَلَى إِكَافٍ عَلَى قَطِيفَةٍ فَدَكِيَّةٍ، وَأَرْدَفَ أُسَامَةَ وَرَاءَهُ، يَعُودُ سَعْدَ بْنَ عُبَادَةَ قَبْلَ وَقْعَةِ بَدْرٍ .. القصة بطولها، وقد سلفت في الجهاد والتفسير، وتأتي في اللباس والأدب والاستئذان (^١) وأخرجه مسلم والنسائي، -وأهمل ابن عساكر النسائي- والترمذي، وقال: حسن صحيح (^٢).\nوحديث جابر جَاءَنِي النَّبِيُّ - ﷺ - يَعُودُنِي لَيْسَ بِرَاكِبِ بَغْلٍ وَلَا بِرْذَوْنٍ. وأخرجه أبو داود والنسائي (^٣) وأهمله ابن عساكر.\nفيه: ما ترجم له، وعيادة المريض راكبًا مفردًا وردفًا وماشيًا كل ذلك سنُّة مرجو بركة العمل بها، وثواب الأعمال على صحة النيَّة وإخلاصها لله، وإن قلَّت المشقة فيها.\n(والإكاف): ما يجعل على الحمار، كالبرذعة ويقال: وكاف أيضًا والقطيفة: دثار مخمل، والجمع: قطائف وقطف.\n(والفدكية): منسوبة إلى فدك، قرية بخيبر.\nو(عجاجة الدابة): غبارها، قال الجوهري: العجاج: الغبار والدخان أيضًا، والعجاجة -أيضًا- أخص منه (^٤).\n_________\n(^١) سلف في الجهاد برقم (٢٩٨٧) باب: الردف على الحمار، وفي التفسير برقم (٤٥٦٦)، باب: ﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ وسيأتي في اللباس برقم (٥٩٦٤)، باب: الارتداف على الدابة وفي \"الأدب\" برقم (٦٢٠٧)، باب: كنية المشرك وفي الاستئذان برقم (٦٢٥٤) باب: التسليم في مجلس فيه أخلاط من المسلمين والمشركين.\n(^٢) مسلم (١٧٩٨) كتاب: الجهاد والسير، باب: في دعاء النبي - ﷺ - وصبره على أذى المنافقين، والترمذي (٢٧٠٢)، والنسائي في \"الكبرى\" ٤/ ٣٥٦ - ٣٥٧.\n(^٣) \"سنن أبي داود\" (٣٠٩٦)، \"السنن الكبرى\" ٤/ ٣٥٦، ورواه مسلم (١٦١٦) والترمذي (٣٨٥١).\n(^٤) انظر: \"الصحاح\" ١/ ٣٢٧ مادة: (عجج).","vol":"27","page":301},{"text":"وقوله: (يتثاورون) أي: يتواثبون، وتثور بينهم الفتنة وتهيج، وفيه شكوى الشارع عبد الله بن أُبَيِّ إلى سعد بن عبادة.\nوقوله: (\"أبو حُباب\")، فيه تكنية الكافر يتلطف بذلك من يحتمي به من المسلمين.\nوالبحيرة: البلدة، قاله الجوهري: يقول هذِه بحيرتنا أي: بلدتنا (^١).\nو(يتوجوه): يعصبوه، يقال: عصبت رأسه بالعمامة والتاج تعصيبًا، واعتصب بها.\nوقوله: (شرق بذلك) أي: تنحى، وغص بكسر الراء، ومنه شرق بريقه أي غص به.\nوالبرذون -بكسر الباء- مشتق من برذن الرجل برذونة إذا بعل، والأنثى: برذونه. قاله الكسائي.\n_________\n(^١) \"الصحاح\" ٢/ ٥١٥ مادة: (بحر).","vol":"27","page":302},{"text":"<span data-type='title' id=toc-3453>١٦ - باب قَوْلِ الْمَرِيضِ: إِنِّي وَجِعٌ، أَوْ: وَارَأْسَاهْ، أَوِ: اشْتَدَّ بِي الْوَجَعُ</span>\nوَقَوْلِ أَيُّوبَ - ﵇ -: ﴿أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ﴾ [الأنبياء: ٨٣].\n\n٥٦٦٥ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي نَجِيحٍ وَأَيُّوبَ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ - ﵁ -: مَرَّ بِىَ النَّبِيُّ - ﷺ - وَأَنَا أُوقِدُ تَحْتَ الْقِدْرِ، فَقَالَ: «أَيُؤْذِيكَ هَوَامُّ رَأْسِكَ؟». قُلْتُ: نَعَمْ. فَدَعَا الْحَلاَّقَ فَحَلَقَهُ ثُمَّ أَمَرَنِي بِالْفِدَاءِ. [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح ١٠/ ١٢٣]\n\n٥٦٦٦ - حَدَّثَنَا يَحْيَى بْنُ يَحْيَى أَبُو زَكَرِيَّاءَ، أَخْبَرَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: سَمِعْتُ الْقَاسِمَ بْنَ مُحَمَّدٍ قَالَ: قَالَتْ عَائِشَةُ: وَارَأْسَاهْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «ذَاكِ لَوْ كَانَ وَأَنَا حَيٌّ، فَأَسْتَغْفِرُ لَكِ وَأَدْعُو لَكِ». فَقَالَتْ عَائِشَةُ: وَاثُكْلِيَاهْ، وَاللهِ إِنِّي لأَظُنُّكَ تُحِبُّ مَوْتِي، وَلَوْ كَانَ ذَاكَ لَظَلِلْتَ آخِرَ يَوْمِكَ مُعَرِّسًا بِبَعْضِ أَزْوَاجِكَ.\nفَقَالَ النَّبِيُّ - ﷺ -: «بَلْ أَنَا وَارَأْسَاهْ، لَقَدْ هَمَمْتُ -أَوْ أَرَدْتُ- أَنْ أُرْسِلَ إِلَى أَبِي بَكْرٍ وَابْنِهِ، وَأَعْهَدَ أَنْ يَقُولَ الْقَائِلُونَ أَوْ يَتَمَنَّى الْمُتَمَنُّونَ، ثُمَّ قُلْتُ: يَأْبَى اللهُ وَيَدْفَعُ الْمُؤْمِنُونَ\" أَوْ: \"يَدْفَعُ اللهُ وَيَأْبَى الْمُؤْمِنُونَ». [٧٢١٧ - مسلم: ٢٣٨٧ - فتح ١٠/ ١٢٣]\n\n٥٦٦٧ - حَدَّثَنَا مُوسَى، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا سُلَيْمَانُ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: دَخَلْتُ عَلَى النَّبِيِّ - ﷺ - وَهْوَ يُوعَكُ فَمَسِسْتُهُ فَقُلْتُ: إِنَّكَ لَتُوعَكُ وَعْكًا شَدِيدًا. قَالَ: «أَجَلْ كَمَا يُوعَكُ رَجُلَانِ مِنْكُمْ».\nقَالَ: لَكَ أَجْرَانِ. قَالَ: «نَعَمْ، مَا مِنْ مُسْلِمٍ يُصِيبُهُ أَذًى -مَرَضٌ فَمَا سِوَاهُ- إِلاَّ حَطَّ اللهُ سَيِّئَاتِهِ كَمَا تَحُطُّ الشَّجَرَةُ وَرَقَهَا». [انظر: ٥٦٤٧ - مسلم: ٢٥٧١ - فتح ١٠/ ١٢٣]","vol":"27","page":303},{"text":"٥٦٦٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ بْنِ أَبِي سَلَمَةَ، أَخْبَرَنَا الزُّهْرِيُّ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ قَالَ: جَاءَنَا رَسُولُ اللهِ - ﷺ - يَعُودُنِي مِنْ وَجَعٍ اشْتَدَّ بِي زَمَنَ حَجَّةِ الْوَدَاعِ فَقُلْتُ: بَلَغَ بِي مَا تَرَى، وَأَنَا ذُو مَالٍ وَلَا يَرِثُنِي إِلاَّ ابْنَةٌ لِي، أَفَأَتَصَدَّقُ بِثُلُثَيْ مَالِي؟ قَالَ: «لَا». قُلْتُ: بِالشَّطْرِ؟ قَالَ: «لَا». قُلْتُ: الثُّلُثُ؟ قَالَ: «الثُّلُثُ كَثِيرٌ، أَنْ تَدَعَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، وَلَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلاَّ أُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِكَ». [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح ١٠/ ١٢٣]\nذكر فيه أحاديث سلفت:\nحديث كَعْبِ بْنِ عُجْرَةَ - ﵁ -: \"أَيُؤْذِيكَ هَوَامُّ رَأْسِكَ؟ \". قُلْتُ: نَعَمْ.\nسلف في الحج (^١).\nوحديث القاسم قَالَ: قَالَتْ عَائِشَةُ: وَارَأْسَاهْ ..، الحديث سلف أيضًا (^٢). وحديث ابن مسعود في الوعك سلف قريبًا (^٣).\nوحديث عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ قَالَ: جَاءَنَي رَسُولُ اللهِ - ﷺ - يَعُودُنِي مِنْ وَجَعٍ اشْتَدَّ بِي زَمَنَ حَجَّةِ الوَدَاعِ.\nوقد سلف قريبًا في المغازي والهجرة وفي الجنائز (^٤)، اختلف العلماء كما قال الطبري في هذا الباب، فقالت طائفة: لا أحد من بني آدم إلاَّ وهو يألم من الوجع ويشتكي المرض؛ لأن نفوس بني آدم\n_________\n(^١) سلف برقم (١٨١٤)، باب قول الله تعالى ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾.\n(^٢) قلت بل سيأتي في الأحكام برقم (٧٢١٧) باب: الاستخلاف. وانظر: \"تحفة الأشراف\"، و\"النكت\" عليه ١٢/ ٢٩٠ (١٧٥٦١).\n(^٣) سلف برقم (٥٦٦٠)، باب: وضع اليد على المريض.\n(^٤) سلف برقم (٤٤٠٩) كتاب: المغازي، باب: حجة الوداع. وبرقم (١٢٩٥) كتاب: الجنائز، باب: رثي النبي - ﷺ - سعد بن خولة.","vol":"27","page":304},{"text":"مبنية على الجزع من ذلك والألم فغير قادر أحد على تغيرها عما خلقها عليه بارئها، ولا يكلف أحد أن يكون بخلاف الجبلة التي جبل عليها.\nوإنما كلف العبد في حال المصيبة أن لا يفعل ما له إلى ترك فعله سبيل، وذلك ترك البكاء على الرزية والتأوه من المرض.\nفمن تأوه من مصيبة تحدث عليه أو فعل نظير الشيء من ذلك، فقد خرج من معاني أهل الصبر ودخل في معاني أهل الجزع، وممن روى ذلك مجاهد وطاوس، قال مجاهد: يكتب على المريض كل ما تكلَّم به حتى الأنين (^١).\nوقال ليث: قلت لطلحة بن مصرف: إن طاوسًا كره الأنين في المرض، فما سُمع لطلحة أنين حتى مات (^٢). واعتلوا لقولهم بإجماع الجميع على كراهة شكوى العبد ربه على ضُرٍّ ينزل به أو شدة تحدث به، وشكواه ذلك إنما هو ذكر للناس ما امتحنه به ربه تعالى على وجه الضجر، قالوا: فالمتأوه: المتوجع في معنى ذاكره للناس متضجرًا به وأكثر منه، وقال: آه. وليس (^٣) الذي قال: هؤلاء، يسيء.\nوقال: إنما الشاكي ربه من أخبر عمَّا أصابه من الضر والبلاء متسخطًا قضاء الله فيه، فأما من أخبر به إخوانه ليدعوا له بالشفاء والعافية وأن استراحته من الأنين والتأوه فليس ذاك بشاكٍ ربَّه، وقد شكا الألم والوجع المؤذي رسولُ الله - ﷺ - وأصحابه، وجماعة من القدوة ممن ذكرهم البخاري في هذا الباب وغيرهم.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٤٤٣ (١٠٨٣٠).\n(^٢) \"مصنف ابن أبي شيبة\" ٧/ ٢١٣ (٣٥٤٠١).\n(^٣) في الأصل: (ومن ليس)، والمثبت هو الملائم للسياق.","vol":"27","page":305},{"text":"روي عن الحسن البصري: أنه دخل عليه أصحابه وهو يشتكي ضربةً، فقال: ﴿أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ﴾ [الأنبياء: ٨٣] وهذا القول أولى بالصواب؛ لما يشهد له من فعل رسول الله - ﷺ - وأصحابه وأيضًا، فإن الأنين من ألم العلَّة والتأوه وقد يغلبان الإنسان ولا يطيق كفهما عنه، ولا يجوز إضافة مؤاخذة العبد به إلى الله؛ لأنه تعالى قد أخبر أنه لا يكلف نفسًا إلاَّ وسعها، وليس في وسع ابن آدم ترك الاستراحة إلى الأنين عند الوجع يشتد به والألم ينزل به فيؤمر به\nأو يُنهى عن خلافه.\nفصل:\nقول أيوب ﵊: ﴿مَسَّنِيَ الضُّرُّ﴾ [الأنبياء: ٨٣] ليس مما يشاكل تبويبه؛ لأن أيوب إنما قال ذلك داعيًا ولم يذكره للمخلوقين، وقد ذكر أنه كان إذا سقطت دودة من بعض جراحه ردها مكانها.\nفصل:\nالمراد بالهوام هنا القمل؛ لأنها تهيم في الرأس أي: تدب، وأمَّا هوام الأرض، فقال الجوهري والهروي: إنها الأحناش وكل ذي سم يقتل (^١).\nقال الهروي: فأمَّا ما لا يقتل ويسم فهي السوام مثل العقرب والزنبور، وقال ابن فارس: هو حشرات الأرض (^٢). قال: وهي دواب الأرض الصغار اليرابيع والضباب.\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٦٢.\n(^٢) \"مقاييس اللغة\" ص ١٠١٦ مادة (هم).","vol":"27","page":306},{"text":"فصل:\nقوله في حديث عائشة - ﵁ -: (\"أو يتمنى المتمنون\").\nقال ابن التين: ضبط في غير كتاب بفتح النون، وإنما هو بضمها أصله: المتمنيون على زنة المتطهرون.\nفاستثقلت الضمة على التاء، فاجتمع ساكنان والواو فحذفت التاء، لذلك وضمت النون لأجل الواو؛ إذ لا يصح واو قبلها كسرة.\nوقال النووي: قوله - ﵇ - لعائشة: \"إني أخاف أن يتمنى متمن أو يقول قائل: أنا أولى\".\nوفي نسخة \"أنا ولا ويأبى الله والمؤمنون إلاَّ أبا بكر\" كذا في بعض النسخ المعتمدة أنا ولا، بتخفيف أنا ولا، أي يقول: أنا أحق، وليس كما يقول: \"يأبى الله والمؤمنون إلاَّ أبا بكر\".\nوفي بعضها: أنا أولى، أي: أنا أحق بالخلافة، قال عياض: هذِه أجودها (^١).\nورواه بعضهم: أنا ولي بتخفيف النون وكسر اللام، أي: أنا أحق والخلافة لي.\nورواه بعضهم: أنا ولاه، أي: أنا الذي ولَّاه رسول الله - ﷺ -.\nوبعضهم رواه: أنَّى ولاه، بتشديد النون أي: كيف ولاه. وفي الحديث دلالة ظاهرة على فضل الصديق وإخبار منه عمَّا يقع في المستقبل بعد وفاته، وأن المسلمين يأبون عقد الخلافة لغيره وفيه إشارة إلى أنه سيقع نزاع، وقد وقع ذلك.\nوأمَّا طلبه لأخيها مع أبيه فالمراد أي يكتب الكتاب.\n_________\n(^١) \"إكمال المعلم\" ٧/ ٣٩٠.","vol":"27","page":307},{"text":"وفي رواية: \"لقد هممت أن أوجه إلى أبي بكر وابنه وأعهد\".\nورواه بعضهم: أو آتيه، بألف ممدودة بعدها تاء مثناة فوق ثم من تحت من الإتيان. وصوبه بعضهم كما قال عياض قال: وليس كما صوب بل الصواب بالباء الموحدة والنون يوضحه ما في مسلم: أخاك؛ ولأن إتيانه - ﵇ - كان متعذرًا؛ لأنه عجز عن حضور الجماعة (^١). قال القرطبي: القادح في خلافة الصديق مقطوع بخطئه وفسقه، وهل يكفر أم لا؟ لا سيما وقد انعقد إجماع الصحابة على ذلك من غير مخالف (^٢).\nفصل:\nوفيه من الفوائد: الغيرة، وقد سلف الكلام على ذلك.\nفصل:\nوالراوي عن ابن مسعود: الحارث بن سويد وهو أبو عائشة التيمي، تيم الرباب كما في تلميذه إبراهيم التيمي.\nفصل:\nقوله: في (زمن حجة الوداع)، قد سلف غير مرَّة أنه كذا في \"الموطأ\" (^٣)، وأن سفيان قال: كان ذلك يوم الفتح، والصواب الأول.\nفصل:\nقوله فيه: (أفأتصدق بثلثي مالي. قال: \"لا\") احتج به أهل الظاهر على أن من أوصى بأكثر من ثلثه لا يجوز، وإن أجازه الورثة، قالوا: ولم يقل: إن أجازه ورثتك جاز.\n_________\n(^١) \"مسلم بشرح النووي\" ١٥/ ١٥٥ - ١٥٦.\n(^٢) \"المفهم\" ٦/ ٢٥٠.\n(^٣) \"الموطأ\" ص ٤٧٦.","vol":"27","page":308},{"text":"وهذا لا دليل فيه؛ لأنه - ﵇ - لم يتكلم على إجازة الورثة، وإنما يتكلم على ما يفعله الموصي ولا يفتقر إلى غيره فيه.\nوقوله: \"والثلث كثير\". قال به إسحاق، وقال جماعة: الخمس: ومنهم من استحب أقل من الثلث.\nوقوله: (\"إن تذر ورثتك أغنياء .. \") الحديث.\nاحتج به لابن مسعود وإسحاق في قولهما أنه إذا لم يترك وارثًا أنه يجوز له أن يوصي بجميع ماله، والفقهاء على خلافه.\nقيل: وذلك إذا كان بيت المال بيد عدلٍ.\nوذكر عن الشيخ أبي القاسم السيودي أنه أوصى بجميع تركته لعلماء القيروان سوى ميراث زوجته لما كان القيروان بيد العرب، وجعل القاضي حكم بذلك في حياته، وأفتى المتأخرون من الشافعية أنه إذا لم ينتظم أمر بيت المال بالرد على أهل الفرض غير الزوجين ما فضل عن فروضهم بالنسبة فإن لم يكونوا صرف إلى ذوي الأرحام (^١).\nفصل:\nوالعالة: الفقراء، ففيه فضل الكفاف على الفقر، ومعنى (\"يتكففون\"): يمدون أيديهم ليسألوا الناس.\nوفيه أن يد المتصدق أفضل من يد المتصدق عليه.\nوقوله: (\"لن تنفق نفقة تبتغي بها وجه الله\") فيه أن روح العمل النيِّة، وأنه تعالى لا يثيب إلاَّ بما قصد به وجهه.\nوقوله: (\"حتى ما تجعل في فِيْ امرأتك \")، فيه دلالة على وجوب نفقة الزوجة.\n_________\n(^١) \"إعانة الطالبين\" ٣/ ٢٦٤.","vol":"27","page":309},{"text":"<span data-type='title' id=toc-3454>١٧ - باب قَوْلِ الْمَرِيضِ: قُومُوا عَنِّي</span>\n٥٦٦٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامٌ، عَنْ مَعْمَرٍ.\nوَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄قَالَ: لَمَّا حُضِرَ رَسُولُ اللهِ - ﷺ - وَفِي الْبَيْتِ رِجَالٌ فِيهِمْ عُمَرُ بْنُ الْخَطَّابِ، قَالَ النَّبِيُّ - ﷺ -: «هَلُمَّ أَكْتُبْ لَكُمْ كِتَابًا لَا تَضِلُّوا بَعْدَهُ».\nفَقَالَ عُمَرُ: إِنَّ النَّبِيَّ - ﷺ - قَدْ غَلَبَ عَلَيْهِ الْوَجَعُ وَعِنْدَكُمُ الْقُرْآنُ، حَسْبُنَا كِتَابُ اللهِ. فَاخْتَلَفَ أَهْلُ الْبَيْتِ، فَاخْتَصَمُوا، مِنْهُمْ مَنْ يَقُولُ: قَرِّبُوا يَكْتُبْ لَكُمُ النَّبِيُّ - ﷺ - كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ. وَمِنْهُمْ مَنْ يَقُولُ مَا قَالَ عُمَرُ، فَلَمَّا أَكْثَرُوا اللَّغْوَ وَالاِخْتِلَافَ عِنْدَ النَّبِيِّ - ﷺ -، قَالَ رَسُولُ اللهِ - ﷺ -: «قُومُوا».\nقَالَ عُبَيْدُ اللهِ: فَكَانَ ابْنُ عَبَّاسٍ يَقُولُ: إِنَّ الرَّزِيَّةَ كُلَّ الرَّزِيَّةِ مَا حَالَ بَيْنَ رَسُولِ اللهِ - ﷺ - وَبَيْنَ أَنْ يَكْتُبَ لَهُمْ ذَلِكَ الْكِتَابَ مِنِ اخْتِلَافِهِمْ وَلَغَطِهِمْ. [انظر: ١١٤ - مسلم:\n\n١٦٣٧ - فتح ١٠/ ١٢٦]\nذكر فيه حديث ابن عباس - ﵄ - لَمَّا حُضِرَ النبي - ﷺ - وَفِي البَيْتِ رِجَالٌ فِيهِمْ عُمَرُ بْنُ الخَطَّابِ، قَالَ - ﷺ -: \"هَلُمَّ أَكْتُبْ لَكُمْ كِتَابًا .. \" الحديث.\nوقد سلف في باب: كتابة العلم من كتاب العلم والمغازي، ويأتي في الاعتصام في باب النهي (على) (^١) التحريم إلاَّ ما يعرف إباحته (^٢).\nوفيه: من الفقه أن المريض إذا اشتدَّ به المرض أنه يجوز أن يقول\n_________\n(^١) في هامش الأصل: كذا في أصله، وكذا هو في أصل لنا دمشقي (عن) ولكني أحفظه كما أثبته (على) وهو أظهر في المعنى. قلت: وهو موافق لما في (ص ٢).\n(^٢) سلف برقم (١١٤) كتاب: العلم، وفي المغازي برقم (٤٤٣١) باب: مرض النبي - ﷺ - ووفاته وسيأتي في الاعتصام برقم (٧٣٦٦) باب: كراهية الاختلاف.","vol":"27","page":310},{"text":"لزواره: قوموا عنِّي وبأمرهم بالخروج؛ لينفرد بالطاقة ويمرضه من يخف عليه مباشرته له من أهله وذوي رحمه، ولا يعد ذلك جفاء على الزائرين، بل الجفاء منهم هو طول الجلوس عنده إذا اشتدَّ مرضه، والصواب لهم: تخفيف القعود عنده وترك إحراجه بأذاه.\n(وهلم) هنا قال ابن التين: إنها بمعنى: تعال. قال الخليل: أصلها (لم) من قولهم لمَّ الله شعثه أي: جمعه؛ لأنه أراد لم نفسك إلينا (أي: قرِّب) (^١). و(ها) للتنبيه، وحذفت ألفها لكثرة الاستعمال وجعلا اسمًا واحدًا يستوي فيه المذكر والمؤنث والجماعة في لغة أهل الحجاز، وأهل نجد يصرفونها فيقولون للاثثين: هلمَّا. وللجماعة: هلمُّوا. وللمؤنث: هلمي.\nوالأول أفصح؛ لقوله تعالى: ﴿هَلُمَّ إِلَيْنَا﴾ [الأحزاب: ١٨]. قاله الجوهري (^٢).\nوقال ابن فارس: أصلها (هل أم) كلام من يريد (إتيان) (^٣) الطعام، ثم كثرت حتى تكلم بها الداعي مثل قوله تعال وحئ كأنه يقولها من كان أسفل لمن فوق.\nقال: ويحتمل أن يكون معناها: هل لك في الطعام ألم أي: اقصد واذنُ (^٤).\nوذكر صاحب \"العين\" ثم \"البارع\" هذِه المادة في باب الهاء واللام والميم (^٥).\n_________\n(^١) من (غ).\n(^٢) انظر: \"الصحاح\" ٥/ ٢٠٦٠ مادة: [هلم].\n(^٣) من (غ).\n(^٤) \"مجمل اللغة\" ٢/ ٩٠٧.\n(^٥) \"العين\" ٤/ ٥٦.","vol":"27","page":311},{"text":"قال الزبيدي في \"مستدركه\": وهو غلط من أبي علي القالي؛ لأن هلم ليس من هذا الباب عند النحويين الحداق، وإنما هي من كلمتين كان الأصل فيها لم وصلت بالهاء وصيرتا بمنزلة كلمة واحدة فليست من هذا الباب في شيء؛ لأن الهاء للتنبيه وهي وليدة.\nوفي \"المحكم\" عن اللحياني أن من العرب من يقول: هلم، بنصب (اللام) (^١) (^٢).\nفصل:\nقوله: \"ائتوني بكتاب\".\nقال الشيخ أبو الحسن: يحتمل أن يكون على معنى جهة طرح المسائل عليهم لتخييرهم لا على عزيمةٍ وإلزام، فلما طرح عليهم هذا السؤال نظر أهل الفقه والفطنة، فقالوا: حسبنا كتاب الله ربنا فما كان من حادثة لجئوا إليه ليستنبطوا منه حكمها وامتنعوا أن يختاروا أن يكتب لهم حدا لعلمهم بعلة استقرار الناس مع التحذير، وهذا من دقة الفقه، ونظر - ﵇ - إلى الطائفة الأخرى التي هي دون هذِه في الفقه فعلم مبلغ إدراكها وتركه أن يكتب جوابًا لهم، واختار إلى رأيه والمنع من الكتابة؛ ودليل ذلك أن قوله - ﵇ -: \"ائتوني بكتاب\" لو كان بجزمه لما ترك أن يكتب ولا منعه اختلافهم.\nفصل:\nاللغط بالتحريك: الصوت والجلبة، وقد لغطوا يلغطون لَغْطًا ولَغَطًا ولغاطًا.\n_________\n(^١) \"المحكم\" ٤/ ٢٣٤، ٢٣٥.\n(^٢) في الأصل: (الألف)، والمثبت من (غ) وهو الموافق لما في \"المحكم\".","vol":"27","page":312},{"text":"<span data-type='title' id=toc-3455>١٨ - باب مَنْ ذَهَبَ بِالصَّبِيِّ الْمَرِيضِ لِيُدْعَى لَهُ</span>\n٥٦٧٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا حَاتِمٌ -هُوَ ابْنُ إِسْمَاعِيلَ- عَنِ الْجُعَيْدِ قَالَ: سَمِعْتُ السَّائِبَ يَقُولُ: ذَهَبَتْ بِي خَالَتِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنَ أُخْتِي وَجِعٌ. فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، ثُمَّ تَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، وَقُمْتُ خَلْفَ ظَهْرِهِ فَنَظَرْتُ إِلَى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ مِثْلَ زِرِّ الحَجَلَةِ. [انظر: ١٩٠ - مسلم: ٢٣٤٥ - فتح\n١٠/ ١٢٧]\nحدثنا إِبْرَاهِيمُ بْنُ حَمْزَةَ، أي بالحاء والزاي ثنا حَاتِمٌ -هُوَ ابن إِسمَاعِيلَ- عَنِ الجُعَيْدِ قَالَ: سَمِعْتُ السَّائِبَ يَقُولُ: ذَهَبَتْ بِي خَالَتِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابن أُخْتِي وَجِعٌ. فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، ثُمَّ تَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، وَقُمْتُ خَلْفَ ظَهْرِهِ فَنَظَرْتُ إِلَى خَاتَمِ النُبُوَّةِ بَيْنَ كَتِفَيْهِ مِثْلَ زِرِّ الحَجَلَةِ.\nالشرح:\nهذا الحديث سلف في الطهارة وفي صفة رسول الله - ﷺ - في موضعين، ويأتي في الدعوات، وأخرجه مسلم والترمذي وقال: حسن غريب من هذا الوجه، ورواه النسائي وأغفله ابن عساكر (^١).\nوقد سلف أنه يقال: الجعيد، والجعد. وأنه ليس له في مسلم سوى هذا.\n_________\n(^١) سلف برقم (١٩٠) كتاب: الوضوء، باب: استعمال فضل وضوء الناس.\nوسلف في المناقب برقم (٣٥٤٠، ٣٥٤١) باب: خاتم النبوة وسيأتي برقم (٦٣٥٢) كتاب: الدعوات، باب: الدعاء للصبيان بالبركة ومسح رءوسهم.\nوأخرجه مسلم (٢٣٤٥) كتاب: الفضائل، باب: إثبات خاتم النبوة وصفته\nومحله، والترمذي (٣٦٤٣) والنسائي في \"الكبرى\" ٤/ ٣٦١.","vol":"27","page":313},{"text":"رواه عن محمد بن عباد، عن حاتم بن إسماعيل.\nوالزر: واحد الأزرار التي تشد بها النعال والستور على ما يكون في حجلة العروس.\nوالحجلة بالتحريك: بيت كالقبة يستر بالثياب ويكون له أزرار كثار، ويجمع على: حجالة.\nومنه الحديث \"اعروا النساء يلزمن الحجال\" (^١)، وقيل: إنما هو بتقديم الراء على الزاى مأخوذ من أرزت الجرادة ورزت إذا أدخلت ذنبها في الأرض لتلقي فيها بيضها.\nويريد بالحجلة: القبحة لهذا الطائر المعروف، والجمع: حجل بالتحريك.\nويشهد له ما رواه الترمذي من حديث جابر بن سمرة - ﵁ - كان خاتم النبي - ﷺ - الذي بين كتفيه غدة حمراء مثل بيضة الحمامة (^٢).\nوقال ابن التين: الحجلة بالتحريك: واحدة حجال العروس.\n_________\n(^١) رواه الطبراني في \"الكبير\" ١٩/ ٤٣٨ وفي \"الأوسط\" ٣/ ٢٥٦ من حديث بكر بن سهل، عن شعيب بن يحيى، عن يحيى بن أيوب، عن عمرو بن الحارث، عن مجمع بن كعب، عن مسلمة بن مخلد؛ رفعه.\nوقال الهيثمي في \"المجمع\" ٥/ ١٣٨: في إسناده مجمع بن كعب ولم أعرفه، وبقية رجاله ثقات وقال ابن حجر في \"لسان الميزان\" لم ينفرد به بكر بن سهل فقد أخرجه ابن عساكر في \"أماليه \" وقال: حديث حسن اهـ بتصرف ٢/ ٥٢.\nوقال الشوكاني في \"الفوائد المجموعة\" لا أصل له وتعقبه المعلمي اليماني في تخريجه له فقال: رواه الطبراني في \"الأوسط\" وغيره. وضعفه الألباني في \"الضعيفة\" (٢٨٢٧).\n(^٢) \"سنن الترمذي\" (٤٦٤٤) وهو عند مسلم (٢٣٤٤) كتاب الفضائل، باب: إثبات خاتم النبوة وصفته ومحله من جسده.","vol":"27","page":314},{"text":"قال الداودي: هو مثل البندقة، ومن رواه: بضم الحاء يقول: كحجلة العرس وهي الشعر المجتمع في مؤخر الحافر.\nواعترض ابن التين فقال: هذا لم يذكره أهل اللغة.\nفصل:\nلا بأس بالذهاب بالصبيان إلى الصالحين وأهل الفضل رغبة في بركة دعائهم والانتفاع بهم.\nألا ترى أن هذا الصبي مسح رسول الله - ﷺ - رأسه ودعا له وسقاه من وضوئه فبرئ حين قام خلف ظهره، ورأى بين كتفيه خاتم النبوَّة.\nوفيه أنَّ شرب صاحب الوجع من وضوء الرَّجل الفاضل مما يذهب وجعه.","vol":"27","page":315},{"text":"<span data-type='title' id=toc-3456>١٩ - باب تَمَنِّى الْمَرِيضِ الْمَوْتَ</span>\n٥٦٧١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا ثَابِتٌ الْبُنَانِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: «لَا يَتَمَنَّيَنَّ أَحَدُكُمُ الْمَوْتَ مِنْ ضُرٍّ أَصَابَهُ، فَإِنْ كَانَ لَا بُدَّ فَاعِلًا فَلْيَقُلِ: اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي». [٦٣٥١ - ٧٢٣٣ - مسلم: ٢٦٨٠ - فتح ١٠/ ١٢٧]\n\n٥٦٧٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: دَخَلْنَا على خَبَّابٍ نَعُودُهُ -وَقَدِ اكْتَوَى سَبْعَ كَيَّاتٍ- فَقَالَ: إِنَّ أَصْحَابَنَا الَّذِينَ سَلَفُوا مَضَوْا وَلَمْ تَنْقُصْهُمُ الدُّنْيَا، وَإِنَّا أَصَبْنَا مَا لَا نَجِدُ لَهُ مَوْضِعًا إِلاَّ التُّرَابَ، وَلَوْلَا أَنَّ النَّبِيَّ - ﷺ - نَهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِهِ، ثُمَّ أَتَيْنَاهُ مَرَّةً أُخْرَى وَهْوَ يَبْنِي حَائِطًا لَهُ فَقَالَ: إِنَّ الْمُسْلِمَ لَيُوجَرُ فِي كُلِّ شَيْءٍ يُنْفِقُهُ إِلاَّ فِي شَيْءٍ يَجْعَلُهُ فِي هَذَا التُّرَابِ. [٦٣٤٩، ٦٣٥٠، ٦٤٣٠، ٦٤٣١، ٧٢٣٤ - مسلم: ٢٦٨١ - فتح ١٠/ ١٢٧]\n\n٥٦٧٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو عُبَيْدٍ -مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ- أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَنْ يُدْخِلَ أَحَدًا عَمَلُهُ الْجَنَّةَ». قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: «لَا، وَلَا أَنَا إِلاَّ أَنْ يَتَغَمَّدَنِي اللهُ بِفَضْلٍ وَرَحْمَةٍ، فَسَدِّدُوا وَقَارِبُوا، وَلَا يَتَمَنَّيَنَّ أَحَدُكُمُ الْمَوْتَ، إِمَّا مُحْسِنًا فَلَعَلَّهُ أَنْ يَزْدَادَ خَيْرًا، وَإِمَّا مُسِيئًا فَلَعَلَّهُ أَنْ يَسْتَعْتِبَ». [انظر: ٣٩ - مسلم: ٢٨١٦ - فتح ١٠/ ١٢٧]\n\n٥٦٧٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ قَالَ: سَمِعْتُ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - وَهْوَ مُسْتَنِدٌ إِلَيَّ يَقُولُ: «اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَأَلْحِقْنِي بِالرَّفِيقِ الأَعْلَى». [انظر: ٤٤٤٠ - مسلم: ٢٤٤٤ - فتح ١٠/ ١٢٧]\nذكر فيه أحاديث:","vol":"27","page":316},{"text":"أحدها:\nحديث أنس - ﵁ - مرفوعًا \"لَا يَتَمَنَّيَنَّ أَحَدُكُمُ المَوْتَ مِنْ ضُرٍّ أَصَابَهُ، فَإِنْ كَانَ لَا بُدَّ فَاعِلًا فَلْيَقُلِ: اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الوَفَاةُ خَيْرًا لِي\"\nوأخرجه مسلم والأربعة، في الدعوات (^١).\nثانيها:\nحديث قيس بن أبي حازم، عن خباب، وعن أبيه، عنه: وَلَوْلَا أَنَّ النَّبِيَّ - ﷺ - نَهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِهِ، ثُمَّ أَتَيْنَاهُ مَرَّةً أُخْرى وَهْوَ يَبْنِي حَائِطًا لَهُ فَقَالَ: إِنَّ المُسْلِمَ يُؤجَرُ فِي كُلِّ شَيْءٍ يُنْفِقُهُ إِلَّا فِي شَيْءٍ يَجْعَلُهُ فِي هذا التُّرَابِ.\nويأتي في الدعوات والرقاق (^٢)، وأخرجه مسلم والنسائي والترمذي وابن ماجه (^٣).\nثالثها:\nحديث أبي هريرة - ﵁ - سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَنْ يُدْخِلَ أَحَدًا عَمَلُهُ الجَنَّةَ\". قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: \"وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ بِفَضْلٍ وَرَحْمَةٍ، فَسَدِّدُوا وَقَارِبُوا، وَلَا يَتَمَنَّيَنَّ أَحَدُكُمُ المَوْتَ، إِمَّا مُحْسِنًا فَلَعَلَّهُ أَنْ يَزْدَادَ خَيْرًا، وَإِمَّا مُسِيئًا فَلَعَلَّهُ أَنْ يَسْتَعْتِبَ\".\n_________\n(^١) مسلم (٢٦٨٠) كتاب: الذكر والدعاء، باب: كراهة تمني الموت لضر نزل به، وأبو داود (٣١٠٨) والترمذي (٩٧١)، والنسائي ٤/ ٣، وابن ماجه (٤٢٦٥).\n(^٢) سيأتي في الدعوات (٦٣٤٩)، باب: الدعاء بالموت والحياة وفي الرقاق (٦٤٣٠، ٦٤٣١) باب: ما يحذر من زهرة الدنيا والتنافس فيها.\n(^٣) مسلم (٢٦٨١) كتاب: الذكر والدعاء، باب: كراهة تمني الموت لضر نزل به والترمذي (٩٧٠)، والنسائي ٤/ ٤ وابن ماجه (٤١٦٣).","vol":"27","page":317},{"text":"رابعها:\nحديث عائشة - ﵂ - سَمِعْتُ النَّبِيَّ - ﷺ - وَهْوَ مُسْتَنِدٌ إِلَيَّ يَقُولُ: \"اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَأَلْحِقْنِي بِالرَّفِيقِ الأَعْلَى\".\nالشرح:\nفي الباب -أيضًا- عن جابر وأم الفضل، أخرج الأول: ابن أبي شيبة، عن وكيع، عن كثير بن زيد، عن سلمة بن أبي زيد عنه مرفوعًا: \"لا تمنوا الموت فإن هول المطلع شديد وإن من سعادة المرء أن يطول عمره ويرزقه الله الإنابة\" (^١).\nوأخرج الثاني: بقي بن مخلد، عن ابن رمح: ثنا الليث: ثنا ابن الهادي، عن هند -ابنة الحارث- عنها: أنه - ﵇ - قال للعبَّاس: \"يا عم رسول الله لا تَمَنَّ الموت، فإنك إن كنت محسنًا فإن تؤخر تزدد إحسانًا إلى إحسانك، وإن كنت مسيئًا فإن تؤخر تستعتب خيرًا لك\".\nوروى الترمذي من حديث أبي بكرة - ﵁ - أن رجلًا قال: يا رسول الله، أيُّ الناس خير؟ قال: \"من طال عمره وحسن عمله\"، قال: فأيّ الناس شرّ؟ قال: \"من طال عمره وساء عمله\"، ثم قال: حديث حسن صحيح (^٢). وقال الحاكم: صحيحٌ على شرط مسلم (^٣).\nوأمَّا حكم الباب: فنهى - ﵇ - أمته عن تمني الموت عند نزول البلاء بهم وأمرهم أن يدعوا بالموت ما كان الموت خيرًا لهم.\n_________\n(^١) رواه ابن أبي شيبة من طريق كثير بن زيد، عن الحارث بن أبي يزيد، عن جابر مرفوعًا بلفظ \"إن من سعادة مرء أن يطول عمره ويرزقه الله الأنابة\".\n(^٢) \"سنن الترمذي\" (٢٣٣٠).\n(^٣) \"المستدرك\" ١/ ٣٣٩.","vol":"27","page":318},{"text":"وقد سلف في حديث أبي هريرة معللًا، قيل: إنه منسوخ.\nيقول يوسف - ﷺ -: ﴿تَوَفَّنِي مُسْلِمًا﴾ [يوسف: ١٠١] ويقول سليمان - ﷺ -: ﴿وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ﴾ [النمل: ١٩].\nوبحديث الباب: (\"وألحقني بالرفيق .. \") قالوا: ودعا عمر بالموت، وعمر بن عبد العزيز وليس كذلك؛ لأن هؤلاء، إنما سألوا ما قارن الموت، فالمراد بذلك ألحقنا بدرجاتهم، قلت: ولعل المراد إذا توفيتني فافعل ذلك، فهو دعاء لا تمن.\nوكذا قوله: \"وألحقني بالرفيق\"، لأنه أخبر أن الأنبياء تخير، وقال: ذلك عند التخيير.\nوتحقق الوفاة في يومه؛ لمجئ الملائكة المبشرين له بلقاء ربه، وبما أعدَّ له.\nألا ترى إلى قوله لفاطمة: \"لا كرب على أبيك بعد اليوم\" (^١).\nفإن قلت: الحديث جاء بلفظ (لعلَّ) وهي موضوعة لغير التحقيق، قلت: هي في كلام الشارع كلفظ الباري تعالى، ثم إن في مسلم بلفظ (إن) التي موضوعة للتحقيق فزال ما توهم، وتمني عمر في إسناده علي بن زيد وهو ضعيف، رواه معمر عنه عن الحسن، عن سعيد بن أبي العاصي قال: رصدت عمر ليلة فخرج إلى البقيع -وذلك في السحر- فاتبعته فصلَّى ثم رفع يديه فقال: اللهمَّ كبرت سنِّي وضعفت قوتي وخشيت الانتشار من رعيتي فاقبضني إليك غير عاجز ولا ملوم.\n_________\n(^١) رواه ابن ماجه (١٦٢٩).","vol":"27","page":319},{"text":"قال الزهري، عن ابن المسيب: فما انسلخ الشهر حتى مات (^١).\nوتمنَّاه عليٌّ - ﵁ - أيضًا، أخرجه معمر -أيضًا- عن أيوب، عن ابن سيرين، عن عبيدة قال: سمعت عليًّا - ﵁ - يخطب، فقال: اللهمَّ إني قد سئمتهم وسئموني، فأرحني منهم وأرحهم منى ما يمنع أشقاكم أن يخضبها بدم وأشار إلى لحيته (^٢). وحملها الطبري على أنهما خشيا المصاب في الدين.\nوحديث (الشارع) (^٣) على المصاب في الدنيا، ويشهد لصحة ذلك قوله: وإذا أردت بالناس فتنة فاقبضني إليك غير مفتون، فاستعمل عمر هذا المعنى حين خشي عند كبر سنه وضعف قوته أن يعجز عن القيام بما فرض عليه من أمر الأمة أو أن يفعل ما يلام عليه دنيا وأخرى.\nفأجاب دعاءه. وكذا خشي علي من السآمة من الجهتين أن يحملهم على ما يئول إلى سخط الرب ﷻ فكان ذلك من قبلهم فقتلوه وتقلدوا دمه، وباءوا بإثمه، وهو إمامٌ عدلٌ بر تقي لم يستحق منه ما يستحق عليه التأنيب فضلًا عن غيره، فلذلك سأل الإراحة منهم.\nفصل:\nمراد خباب البنيان الذي لا يحتاج إليه وبه صرّح ابن بطال.\nقال: ومعنى الحديث: أن من بني ما يكفيه ولا غنى به عنه، فلا يدخل في معنى الحديث بل هو مما يؤجر فيه، وإنما أراد خباب من بناء ما يفضل عنه ولا يضطر إليه، فذلك الذي لا يؤجر عليه؛ لأنه\n_________\n(^١) \"مصنف عبد الرزاق\" ١١/ ٣١٥ (٢٠٦٣٩).\n(^٢) رواه عبد الرزاق في \"مصنفه\" ١٠/ ١٥٤.\n(^٣) من (غ).","vol":"27","page":320},{"text":"من التكاثر الملهي لأهله. وسيأتي في الاستئذان في باب: البناء (^١) (^٢).\nوكذا قال ابن التين: المراد من يجاوز الكفاية وقصد المباهاة. أي كما قال في حديث أبي هريرة - ﵁ -: \"إذا تطاول رعاة رِعاء الإبل البهم في البنيان\" (^٣).\nوقوله: (إنَّا أصبنا ما لا نجد له موضعًا إلاَّ التراب). قال الداودي: يعني الموت إشفاقًا أن ينقص ما نالوه من الدنيا حسناتهم، وليس ببين كما قاله ابن التين، بل هو عبارة عن كثرة ما أصابوا من الدنيا.\nفصل:\nوقوله: (\"إلاَّ أن يتغمدني الله برحمته\") أي: يغمرني بها ويلبسني ويغشيني.\nقال أبو عبيد: ولا أحسبه إلاَّ أخذ من غمد السيف فإنك إذا أغمدته فقد ألبسته الغمد (^٤).\nوقوله: (\"فسددوا\") أي: استقيموا والزموا الصواب، فإن قلت: كيف الجمع بين قوله: \"لن يُدخل أحدًا عمله الجنة\" وبين قوله: ﴿ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ﴾؟\nقلت: من أوجه - ذكرها ابن الجوزي.\nأولها: لولا رحمة الله السابقة التي كتب بها الإيمان في القلوب ووفق للطاعات ما نجا أحد ولا وقع عمل تحصل به النجاة، والتوفيق للعمل من رحمة الله تعالى أيضًا.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٨٩ - ٣٩٠.\n(^٢) سيأتي برقم (٦٣٠٢)\n(^٣) سلف برقم (٥٠) كتاب الإيمان، باب: سؤال جبريل ..\n(^٤) \"غريب الحديث\" ١/ ٤٥٤.","vol":"27","page":321},{"text":"ثانيها: أن منافع (العبد) (^١) لسيده فعله مستحق لمولاه، فإن أنعم عليه بالجزاء فمن فضله، كالمكاتب مع المولى.\nثالثها: روي في بعض الأحاديث أن نفس دخول الجنَّة بالرحمة واغتنام الدرجات بالأعمال.\nرابعها: أن عمل الطاعات كانت في زمن يسير وثوابها لا ينفد أبدًا. فالمقام الذي لا ينفد في جزاء ما نفد بفضل الله لا بمقابلة الأعمال - وهذا نص -كما قال القرطبي- في الرد على أهل البدع والمعتزلة في قولهم في قاعدة التحسين والتقبيح (^٢).\nوستكون لنا عودة إلى ذلك في باب القصد والمداومة على العمل في كتاب الرقاق.\nوقوله: فلعله أن يستعتب أن يرجع عن الإساءة إلى الإحسان ويطلب الرضى.\nيقال: استعتبته فأعتبني أي: عاد إلى مسرتي، فكذلك استرضيته فأرضاني.\nوقال الخليل: حقيقة العتاب مخاطبة الإدلال ومذاكرة الموجدة، ومنه قوله: ﴿وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ﴾ [فصلت: ٢٤]، وأعتب واستعتب بمعنًى (^٣). ويقال: يبقى الرد ما بقى العتاب.\n_________\n(^١) من (غ).\n(^٢) \"المفهم\" ٧/ ١٣٩.\n(^٣) \"العين\" ٢/ ٧٦ - ٧٧.","vol":"27","page":322},{"text":"<span data-type='title' id=toc-3457>٢٠ - باب دُعَاءِ الْعَائِدِ لِلْمَرِيضِ</span>\nوَقَالَتْ عَائِشَةُ بِنْتُ سَعْدٍ، عَنْ أَبِيهَا قال النبي - ﷺ - \"اللَّهُمَّ اشْفِ سَعْدًا يعني: ابن أبي وقاص\". [انظر: ٥٦٥٩]\n\n٥٦٧٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا أَتَى مَرِيضًا -أَوْ أُتِيَ بِهِ- قَالَ: «أَذْهِبِ الْبَاسَ رَبَّ النَّاسِ، اشْفِ وَأَنْتَ الشَّافِي، لَا شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا». قَالَ عَمْرُو بْنُ أَبِي قَيْسٍ وَإِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ وَأَبِي الضُّحَى: إِذَا أُتِيَ بِالْمَرِيضِ. وَقَالَ جَرِيرٌ: عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى وَحْدَهُ، وَقَالَ: إِذَا أَتَى مَرِيضًا. [٥٧٤٣، ٥٧٤٤، ٥٧٥٠ - مسلم: ٢١٩١ - فتح ١٠/ ١٣١]\nهذا أسلفه مسندًا، ثم ساق عن أبي عوانة، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا أَتَى مَرِيضًا -أَوْ أُتِيَ بِهِ- قَالَ: \"أَذْهِبِ البَاسَ رَبَّ النَّاسِ، اشْفِ وَأَنْتَ الشَّافِي، لَا شِفَاءَ إِلَّا شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا\". قَالَ عَمْرُو بْنُ أَبِي قَيْسٍ وَإِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ مَنْصُورٍ وَأَبِي الضُّحَى: إِذَا أُتِيَ بِالْمَرِيضِ. وَقَالَ جَرِيرٌ: عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى وَحْدَهُ، وَقَالَ: إِذَا أَتَى مَرِيضًا. ويأتي في الطب وأخرجه مسلم (^١).\nالشرح:\nتعليق ابن طهمان، أخرجه الإسماعيلي في \"صحيحه\" عن القاسم، ثنا محمد بن إسحاق الصغاني: ثنا يحيى بن يعلى الرازي: ثنا محمد بن\n_________\n(^١) سيأتي في الطب برقم (٥٧٤٣) باب: رقية النبي - ﷺ - وأخرجه مسلم (٢١٩١)\nكتاب: السلام، باب: استحباب رقية المريض.","vol":"27","page":323},{"text":"سابق: ثنا إبراهيم به قال: وتابعه سفيان بن سعيد وأبو الأحوص، عن منصور، قال: وثنا عمران: ثنا عثمان، عن جرير، عن منصور، عن أبي الضحى: إذا أتي بالمريض.\nقال الإسماعيلي: وليس هذا بشك، ولكنه كان - ﵇ - يقول في الحالتين كذلك إن شاء الله.\nوقال النسائي: حديث أبي عوانة وسفيان وورقاء، عن منصور، عن إبراهيم وحده، وحديث جرير، عن منصور، عن أبي الضحى (^١). قلت: وهذا الحديث روي من طريق ثابت بن قيس بن شماس وعليٍّ ومحمد بن حاطب (^٢) وابن مسعود - ﵁ -.\nأخرج الأول: ابن حبان من حديثه: أنه - ﵇ - دخل عليه وهو مريض، فقال: \"اكشف الباس رب الناس\" عن ثابت بن قيس بن شماس (^٣).\nوالثاني: ابن أبي عاصم من حديث الحارث عنه، كان رسول الله - ﷺ - إذا دخل على المريض قال: \"أذهب العباس، رب الناس، واشف أنت الشافي لا شافي إلاَّ أنت\" (^٤).\nوالثالث: ابن أبي عاصم -أيضًا- عن محمد بن حاطب قال: تناولت قدرًا فأحرقت يدي، فذهبت بي أمي إلى رسول الله - ﷺ - فتكلم\n_________\n(^١) انظر: \"تحفة الأشراف\" ١٢/ ٣٠٥.\n(^٢) ورد في هامش الأصل: ينبغي أن يقول: وأم محمد بن حاطب كما طرقه سواه فيما يأتي -والله أعلم- وأمه أم جميل، يقال: اسمها فاطمة بنت المجلل بن عبيد الله قرشية عامرية، هاجرت مع زوجها حاطب بن الحارث بن المغيرة إلى الحبشة فتوفي هناك وولدت له محمدًا والحارث. وقيل: اسمها جويرية، وقيل: أسماء.\n(^٣) رواه ابن حبان في \"صحيحه\" ١٣/ ٤٣٢ - ٤٣٣.\n(^٤) \"الآحاد والمثاني\" ٢/ ٨٤ - ٨٥ (٧٨٢، ٧٨٣) مختصرًا.","vol":"27","page":324},{"text":"بكلام لا أدري ما هو، فقالت: قال: \"أذهب الباس رب الناس\" الحديث (^١).\nوالرابع: أبو داود من طريق فيها مجهول عنه، كان رسول الله - ﷺ - يقول: \"إذا أتي بمريض\" الحديث. بلفظ البخاري (^٢).\nقال الطبري: في هذِه الآثار من الفقه أن الرغبة إلى الله تعالى في العافية في الجسم أفضل للعبد وأصلح له من الرغبة إليه في البلاء؛ وذلك أنه - ﵇ - كان يدعو للمرضى بالشفاء من عللهم، فإن قلت: ما وجه دعائه لسعد بالشفاء وقد تظاهرت الأخبار عنه، أنه قال يومًا لأصحابه: \"من أحب أن يصح ولا يسقم؟ \". قالوا: نحن يا رسول الله، فقال: \"أتحبون أن تكونوا مثل الحمير الصيالة؟ \"، وتغيرَّ وجه رسول الله - ﷺ -، ثم قال: \"ألا تحبون أن تكونوا أصحاب بلاء وأصحاب كفَّارات؟! \". قالوا: بلى يا رسول الله، قال: \"فوالذي نفس أبي القاسم بيده، إن الله ليبتلي المؤمن وما يبتليه إلاَّ لكرامته عليه، وإلَّا أن له عنده منزلة لا يبلغها بشيء من عمله دون أن يبلغ من البلاء ما يبلغه تلك المنزلة\"؟ من حديث أبي عقيل مسلم بن عقيل، عن عبد الله بن أبي إياس بن أبي فاطمة، عن أبيه، عن جده مرفوعًا (^٣).\nوروى زيد بن أبي أنيسة، عن عمرو بن مرة، عن سعيد بن المسيب، عن أبي هريرة - ﵁ - قال: جاء رجل مصحح إلى رسول الله - ﷺ -، فقال له رسول الله - ﷺ -: \"أصابتك أم ملدم قط؟ \".\n_________\n(^١) المصدر السابق ٦/ ٢٤ (٣٢٠٤).\n(^٢) رواه أبو داود في \"سننه\" (٣٨٨٣) وقال المنذري في \"مختصره\" ٥/ ٣٦٣: الراوي عن زينب مجهول.\n(^٣) سبق تخريجه.","vol":"27","page":325},{"text":"قال: لا. يا رسول الله، فلما ولى قال لهم رسول الله - ﷺ -: \"من سرَّه أن ينظر إلى رجل من أهل النار فلينظر إلى هذا\" (^١).\nوروى الليث، عن يزيد بن أبي حبيب، عن سعد بن (يسار) (^٢)، عن أنس بن مالك - ﵁ -، عن النبي - ﷺ - أنه قال: \"إن أعظم الجزاء مع عظم البلاء، وإن الله تعالى إذا أحبَّ قومًا ابتلاهم، فمن رضي فله الرضا، ومن سخط فله السخط\" (^٣) مع كثرة ما كان يؤثر العلل والأسقام.\nمن السلف قيل: لا تعارض، ولكل وجه، وذلك أن العلل والأمراض كفَّارات لأهل الإيمان وعقوبات يمحص الله بها عمن شاء منهم في الدنيا؛ ليلقوه مُطهرين من دنس الذنوب.\nكما روى أيوب، عن أبي قلابة، عن أنس - ﵁ - قال: كان الصديق يأكل مع رسول الله - ﷺ -، فنزلت الآية: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ﴾ [الزلزلة: ٧] الآية.\nفرفع الصديق يده، وقال: يا رسول الله، إني أجزى بما عملت من مثقال شر؟\n_________\n(^١) لم أقف عليه من هذِه الطريق ورواه البخاري في \"الأدب المفرد\" (٤٩٥)، وأحمد ٢/ ٣٦٦ والنسائي في \"الكبرى\" ٤/ ٣٥٣ - ٣٥٤ والحاكم في \"مستدركه\" ١/ ٣٤٧ من طرق عن محمد بن عمرو بن علقمة، عن أبي سلمة، عن أبي هريرة به مطولًا.\nوحسنه الألباني في تخريج \"الأدب المفرد\" ص ١٦٩ وله طرق أخرى ضعيفة عن أبي هريرة رواها أحمد وغيره وفي الباب عن أبي بن كعب وسنده ضعيف.\n(^٢) كذا في الأصول والصواب: سنان كما في مصادر ترجمته ومصادر التخريج وانظر: \"تهذيب الكمال\" ١٠/ ٢٦٥.\n(^٣) رواه الترمذي (٢٣٩٦)، وابن ماجه (٤٠٣١) وصححه الألباني في \"الصحيحة\" (١٢٢٠).","vol":"27","page":326},{"text":"فقال: \"يا أبا بكر ما رأيت في الدنيا مما تكره نجشًا مثل ذر الشر ويدخر لك مثاقيل الخير حتى توفاهُ يوم القيامة\" (^١).\nفإذا كانت العلل والأوجاع إنما هي عقوبات التبعات، ثبت أنه - ﵇ - إنما دعا بالشفاء من الأمراض لمن لا كبائر له، ومن سلم من الذنوب الموجبة للعقاب، وبرئ من مظالم العباد -لا كبائر له- وكره اختيار الصحة على البلاء.\nفي هذِه الأحاديث: الأجر لأهل الإجرام، ولمن اقترف على نفسه والآثام، فكره له أن يختار لنفسه لقاء ربه بآثامه، وموافاته بإحرامه غير متمحص ولا متطهر من الأدناس، فليس شيء من الأخبار مضاد لصاحبه.\nفصل:\nوفيه: جواز السجع في الدعاء والرقى إذا لم يكن مقصودًا ولا متكلفًا.\nفصل:\nشفاء: منصوب على المصدر، تقديره: واشف.\nوالشافي: اسم فاعل من ذلك. والألف واللام فيه بمعنى الذي. وليس باسم علم لله تعالى، \"ولا يغادر\" أي: لا يترك سقمًا، يريد:\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ٦٦٢ تفسير سورة الزلزلة، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣٤٥٦، والطبراني في \"الأوسط\" ٨/ ٢٠٤، والبيهقي في \"الشعب\" ٧/ ١٥١ - ١٥٢ كلهم من طريق الهيثم بن الربيع عن سماك بن عطية عن أيوب به.\nوقال الهيثمي في \"المجمع\" ٧/ ١٤٢: رواه الطبراني في \"الأوسط\" عن شيخه موسى بن سهل، والظاهر أنه الوشاء وهو ضعيف. قلت: الوشاء ليس من شيوخ الطبراني، وإنما هو موسى بن سهل أبو عمران الجوني وهو ثقة.","vol":"27","page":327},{"text":"مرضًا.\nوقال ابن العربي: أي كاملًا ثابتًا. وسقمًا: بضم السين والقاف (^١) وبفتحهما، ذكره ابن التين.\nوقوله: \"أذهب الباس رب الناس\" فيه إشارة إلى الرقى والدواء، لا ينتسب إليهما من إذهاب الداء شيءٌ، إنما يذهبه الله.\n_________\n(^١) ورد بهامش الأصل: في \"الصحاح\": السُّقم والسَّقم مثل حُزن وحَزن.","vol":"27","page":328},{"text":"<span data-type='title' id=toc-3458>٢١ - باب وُضُوءِ الْعَائِدِ لِلْمَرِيضِ</span>\n٥٦٧٦ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَأَنَا مَرِيضٌ، فَتَوَضَّأَ فَصَبَّ عَلَيَّ -أَوْ قَالَ: \"صُبُّوا عَلَيْهِ\"- فَعَقَلْتُ فَقُلْتُ: لَا يَرِثُنِى إِلاَّ كَلَالَةٌ، فَكَيْفَ الْمِيرَاثُ؟ فَنَزَلَتْ آيَةُ الْفَرَائِضِ. [انظر: ١٩٤ - مسلم: ١٦١٦ - فتح ١٠/ ١٣٢]\nذكر فيه حديث جابر - ﵁ - قَالَ: دَخَلَ عَلَيَّ رسول الله - ﷺ - وأَنَا مَرِيضٌ، فَتَوَضَّأَ وصبه عَلَيَّ -أَوْ قَالَ: \"صُبُّوا عَلَيْهِ\"- فَعَقَلْتُ، فَقُلْتُ: لَا يَرِثنِي إِلَّا كَلَالَةٌ، فَكَيْفَ المِيرَاثُ؟ فَنَزَلَتْ آيَةُ الكلالة.\nهذا الحديث سلف في الطهارة والتفسير، ويأتي في الفرائض (^١)، وأخرجه مسلم في الفرائض (^٢).\nولا شك أن وضوء العائد للمريض إذا كان إمامًا في الخير، ورئيسًا في الفضل يتبرك به وصبه عليه مما يرجى نفعه، وقد يمكن أن يكون مرض جابر الذي صبّ عليه رسول الله - ﷺ - الماء مرض الحمى الذي أمر بإبرادها بالماء؛ لأنها من فيح جهنَّم، فتكون صفة من الإبراد.\nهكذا أن يتوضأ الفاضل، ويصُب ذلك الماء الذي طار من وضوئه عليه.\n_________\n(^١) سلف في الطهارة برقم (١٩٤) باب: صب النبي - ﷺ - وضوءه على المغمى عليه، وفي التفسير برقم (٤٥٧٧) باب: قوله ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾ الآية، وسيأتي في الفرائض (٦٧٢٣) باب: قوله تعالى: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ﴾.\n(^٢) أخرجه مسلم (١٦١٦) كتاب: الفرائض، باب: ميراث الكلالة.","vol":"27","page":329},{"text":"<span data-type='title' id=toc-3459>٢٢ - باب مَنْ دَعَا بِرَفْعِ الْوَبَاءِ وَالْحُمَّى</span>.\n٥٦٧٧ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - وُعِكَ أَبُو بَكْرٍ وَبِلَالٌ، قَالَتْ: فَدَخَلْتُ عَلَيْهِمَا فَقُلْتُ: يَا أَبَتِ كَيْفَ تَجِدُكَ؟ وَيَا بِلَالُ كَيْفَ تَجِدُكَ؟ قَالَتْ: وَكَانَ أَبُو بَكْرٍ إِذَا أَخَذَتْهُ الْحُمَّى يَقُولُ:\nكُلُّ امْرِئٍ مُصَبَّحٌ فِي أَهْلِهِ … وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ\nوَكَانَ بِلَالٌ إِذَا أُقْلِعَ عَنْهُ يَرْفَعُ عَقِيرَتَهُ فَيَقُولُ:\nأَلَا لَيْتَ شِعْرِى هَلْ أَبِيتَنَّ لَيْلَةً … بِوَادٍ وَحَوْلِى إِذْخِرٌ وَجَلِيلُ\nوَهَلْ أَرِدَنْ يَوْمًا مِيَاهَ مِجَنَّةٍ … وَهَلْ تَبْدُوَنْ لِي شَامَةٌ وَطَفِيلُ\nقَالَ: قَالَتْ عَائِشَةُ: فَجِئْتُ رَسُولَ اللهِ - ﷺ - فَأَخْبَرْتُهُ، فَقَالَ: «اللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَةَ كَحُبِّنَا مَكَّةَ أَوْ أَشَدَّ وَصَحِّحْهَا، وَبَارِكْ لَنَا فِي صَاعِهَا وَمُدِّهَا، وَانْقُلْ حُمَّاهَا فَاجْعَلْهَا بِالْجُحْفَةِ». [انظر: ١٨٨٩ - مسلم: ١٣٧٦ - فتح ١٠/ ١٣٢]\nذكر فيه حديث عائشة - ﵂ - السالف قريبًا، والحج (^١) أيضًا.\nوالوباء يمد ويقصر، وجمع المقصور: أوباء، والممدود: أوبئة، قاله الجوهري (^٢).\nوفيه من الفقه: جواز الدعاء إلى الله في رفع الوباء والحمى والرغبة إليه في الصحة والعافية.\nوهذا ردٌّ على الصوفية في قولهم: إن الولي لا تتم له الولاية إلاَّ إذا\n_________\n(^١) سلف في الحج برقم (١٨٨٩) باب: فضائل المدينة.\nوسلف برقم (٥٦٥٤) باب: عيادة النساء الرجال.\n(^٢) \"الصحاح\" ١/ ٧٩ مادة: (وبأ).","vol":"27","page":330},{"text":"رضي بجميع ما نزل به من البلاء، ولا يدعُ الله في كشفه، وهو من العجائب، وقد سلف زيفه.\nوقوله: (رفع عقيرته) أي: صوته. يقال: إن أصله أن رجلًا قطعت رجله، فكان يرفع المقطوعة على الصحيحة ويصيح من شدة وجعها بأعلى صوته، فقيل لكل من رفع صوته: رفع عقيرته. والعقيرة: فعيلة بمعنى مفعولة.\n(تمَّ الجزء بحمد الله وعونه، وصلواته على سيدنا محمدٍ وآله، كلما ذكره الذاكرون وسها عن ذكره الغافلون. يتلوه: كتاب الطب) (^١)\n_________\n(^١) من (غ).","vol":"27","page":331},{"text":"٧٦\nكتاب الطب","vol":"27","page":333},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3460>٧٦ - كِتابُ الطِّبِّ</span>\n<span data-type='title' id=toc-3461>١ - باب مَا أَنْزَلَ اللهُ دَاءً إِلاَّ أَنْزَلَ لَهُ شِفَاءً</span>.\n٥٦٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا عُمَرُ بْنُ سَعِيدِ بْنِ أَبِي حُسَيْنٍ قَالَ: حَدَّثَنِي عَطَاءُ بْنُ أَبِي رَبَاحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا أَنْزَلَ اللهُ دَاءً إِلاَّ أَنْزَلَ لَهُ شِفَاءً». [فتح ١٠/ ١٣٤]\nذكر فيه حديث أبى هريرة - ﵁ -، عن رسول الله - ﷺ -: \"مَا أَنْزَلَ اللهُ دَاءً إِلَّا أَنْزَلَ لَهُ شِفَاءً\".\nالشرح:\nهذا الحديث أخرجه من أفراده، وقال الحاكم: إنه صحيح على شرط مسلم أيضًا (^١).\nالطِّبُّ -مثلث الطاء- اسم الفعل كما ذكره ابن السيد في \"مثلثه\" (^٢).\nوأما الطَّبُّ -بالفتح- فالرجل العالم بالأمور، وكذلك الطبيب،\n_________\n(^١) \"المستدرك\" ٤/ ١٩٩.\n(^٢) \"المثلث\" ٢/ ٧٥.","vol":"27","page":335},{"text":"وامرأة طبَّة، والطِّب: السحر، والطِّب: الداء، من الأضداد، والطِّب: الشهوة. هذِه كلها مكسورة (^١).\nوفي \"المنتهى\" لأبي المعالي: الطب: الحزق بالشيء والرفق، وكل حاذق عند العرب طبيب، وإنما خصوا به المعالج دون غيره من العلماء تخصيصًا وتشريفًا.\nوجمع القلة: أطبة، والكثرة: أطباء. والطب طرائق ترى في شعاع الشمس إذا طلعت، وحده كما قال ابن سينا في \"أرجوزته\":\nالطب حفظ صحة برء مرض … من شيب في بدن فيه عرض\nوهو ينقسم إلى علمي وإلى عملي، والعلمي طبيعي وخارج عنها، والمرض حرفانية الجسم عن المجرى الطبيعي، والمداواة [رده] إليه وحفظ الصحة بقاؤه عليه، والشيء يداوى بضده، ولكن قد يدق وتغمض حقيقة المرض وحقيقة طبع الداء فتقل الثقة بالمضادة.\nومن هنا يقع الخطأ من الطبيب، وطب سيدنا رسول الله حاصل بالوحي وبعادة العرب، والتبرك كالاستشفاء بالقرآن، وحقيقة الطبيب: العالم بالطب، وهو العلم بالشيء الخفي الذي لا يبدو إلا بعد معاناة بفكر صاف ونظر واف.\nولما ولي أبو الدرداء القضاء كتب إليه (سليمان) (^٢): بلغني أنك جُعلت طبيبا تداوي الناس، فاحذر أن تكون متطببا فتهلكهم (^٣). وقد نفى عنه الطب، وإنما هو رفيق خشية النسبة إلى الأدوية، والمزيل الله\n_________\n(^١) انظر: \"الأضداد\" لابن الأنباري ١/ ٢٣١، و\"مجمل اللغة\" ١/ ٥٨١ مادة [طبب].\n(^٢) كذا بالأصل والصواب سلمان وهو سلمان الفارسي - ﵁ -.\n(^٣) رواه مالك في \"الموطأ\" عن يحيى بن سعيد؛ أن أبا الدرداء كتب إلى سلمان الفارسي فذكره ص ٤٨٠.","vol":"27","page":336},{"text":"كما سلف.\nفصل:\nوفي سند حديث الباب أبو أحمد الزبيري، واسمه محمد بن عبد الله بن الزبير (^١). قال الترمذي: وفي الباب عن ابن مسعود وأبي هريرة وأبي خزامة عن أبيه وابن عباس وعن أسامة بن شريك (^٢)، قلت: وأبي سعيد أخرجهن قاسم بن أصبغ (^٣).\nوحديث أسامة أخرجه أصحاب السنن الأربعة، صححه [الترمذي] وابن حبان والحاكم، وفيه: \"إلا داءً واحدا وهو الهرم\" (وفي الذي قبله\n_________\n(^١) كذا قال المصنف وهو يشير إلى أن الزبيري هذا يتكلم فيه. قلت: قد تكلم فيه الإمام أحمد وغيره: وقد ذكره الحافظ في \"مقدمة الفتح\" ص ٤٣٩ - ٤٤٠ فيمن طعن فيه من رجال الصحيح والجواب عن الاعتراضات، فقال: محمد بن عبد الله بن الزبير الزبيري نسبة إلى جده وهو مولى بني أسد يكنى أبا أحمد، الكوفي أحد الأثبات الثقات المشهورين من شيوخ أحمد بن حنبل. قال حنبل عن أحمد كان كثير الخطأ في حديث سفيان وقال أبو حاتم: كان حافظًا له أوهام ووثقه ابن نمير وابن معين والعجلي وزاد: كان يتشيع، وقال النسائي: ليس به بأس، وقال أبو زرعة وغير واحد: صدوق، وقال بندار: ما رأيت أحفظ منه، قلت: احتج به الجماعة، وما أظن أخرج له شيئًا عن أفراده عن سفيان والله أعلم.\n(^٢) \"سنن الترمذي\" بعد الحديث (٢٠٣٨).\n(^٣) هو قاسم بن أصبغ بن محمد بن يوسف بن ناصح، أبو محمد الإمام الحافظ العلامة القرطبي مولى بني أمية. سمع بقي بن مخلد ومحمد بن وضاح وغيرهم وحدث عنه حفيده قاسم بن محمد وعبد الله بن محمد الباجي، وعبد الله بن نصر وغيرهم. أثنى عليه غير واحد. وتواليف ابن حزم وابن عبد البر وأبي الوليد الباجي طافحة برواياته. وألف \"بر الوالدين\"، \"مسند مالك\"، و\"المنقى في الآثار\"، و\"الأنساب\"، وغير ذلك. وتوفي في جمادى الأولى سنة أربعين وثلاثمائة عن تسعين عاما. وانظر \"سير أعلام النبلاء\" ١٥/ ٤٧٢ - ٤٧٤ \"شذرات الذهب\" ٢/ ٣٥٧.","vol":"27","page":337},{"text":"\"إلا السام\" وهو الموت، وفي رواية لابن حبان: \"إلا السام والهرم\" (^١) (^٢).\nوأخرجه مسلم من حديث جابر (^٣)، وأغرب الحاكم فاستدركه عليه وقال: صحيح على شرطه (^٤).\nوحديث ابن مسعود أخرجه النسائي بزيادة: \"فعليكم بألبان (البقر) (^٥) فإنها ترم من كل الشجر\" وصححه ابن حبان (^٦)، ولأبي نعيم: \"تأكل\" وفي لفظ: \"تحيط\" (^٧).\nقال ثابت السرقسطي في \"دلائله\" (^٨): و\"تريم\" و\"تقم\" و\"تقيم\"، يقال الشاة ترم بمرمتيها، وهما: شفتاها، والرمرام: حشيش الربيع.\nوحديث أبي خزامة أخرجه ابن ماجه -وفي نسخة: خزامة عن أبيه-:\n_________\n(^١) ساقطة من الأصل، والمثبت من (ص ٢).\n(^٢) رواه أبو داود (٢٨٥٥)، والترمذي (٢٠٣٨)، ابن ماجه (٣٤٣٦) والنسائي في \"الكبرى\" ٤/ ٣٦٨، وابن حبان ١٣/ ٤٢٦، ٤٢٩، والحاكم في \"المستدرك\" ٤/ ٣٩٩، وقال الترمذي: حسن صحيح، وقال الحاكم: صحيح الإسناد، أخرجه عشرة من أئمة المسلمين. وصححه الألباني في الصحيحة (٤٥١).\n(^٣) مسلم (٢٢٠٤) كتاب السلام، باب: لكل داء دواء واستحباب التداوي.\n(^٤) \"المستدرك\" ٤/ ٤٠١.\n(^٥) مثبتة من هامش الأصل، وكتب فوقها: كذا أحفظه. ووقع في أصله: الإبل.\n(^٦) \"السنن الكبرى\" ٤/ ١٩٣، \"صحيح ابن حبان\" ١٣/ ٤٢٧.\n(^٧) رواه أبو نعيم في \"الطب النبوي\" ١/ ١٨٠ (١٣) بلفظ: تحيط، وليس فيه: تأكل.\n(^٨) هو ثابت بن حزم بن عبد الرحمن بن مطرف، العلامة الإمام الحافظ، أبو القاسم السرقسطي صاحب كتاب \"الدلائل\"، كان عالما، مفتيًا، بصيرًا بالحديث، والنحو واللغة والغريب والشعر وله مصنفات مفيدة. وقد ولي قضاء سرقسطة، وكان ولده من الأذكياء المعدودين ومات سنة أربع عشرة وثلاثمائة. وانظر ترجمته في \"سير أعلام النبلاء\" ١٤/ ٥٦٢ و\"شذرات الذهب\" ٢/ ٢٦٦.","vol":"27","page":338},{"text":"سئل رسول الله - ﷺ -: أرأيت أدوية نتداوى بها، ورقى نسترقي بها، وتقى نتقيها، هل ترد من قدر الله؟ قال: \"هي من قدر الله\" (^١).\nقلت: وفي الباب عن بريدة أخرجه ابن أبي عاصم، وأنس أخرجه أيضًا، وأبي الدرداء أخرجه أبو داود (^٢).\nفصل:\nفيه: إباحة التداوي وجواز الطب، وهو رد على الصوفية أن الولاية لا تتم إلا إذا رضي بجميع ما نزل به من البلاء ولا يجوز له مداواته.\nوقد أباح الشارع التداوي وقال للرجلين: \"أيكما أطب؟ \" فقالا: أو في الطب خير يا رسول الله؟ فقال: \"أَنْزل الداء الذي أنزل الأدواء\" أخرجه مالك في \"الموطأ\" عن زيد بن أسلم (^٣).\nوروى الأولى منه عاصم بن عمر، عن سهيل، عن أبي هريرة مرفوعًا (^٤)، والباقي بأسانيد صحيحة، فلا معنى لقول من أنكر ذلك، وفيه الإعلام أن تلك الأدوية تشفي بإذن الله، وأن البرء ليس في وسعه أن يُعَجِّلَه قبل نزول وقته.\n_________\n(^١) \"سنن ابن ماجه\" (٣٤٣٧) وضعفه الألباني في \"ضعيف ابن ماجه\" ٧٤٩.\n(^٢) رواه أبو داود في \"سننه\" (٣٨٩٢) وقال المنذري في \"مختصره\" ٥/ ٣٦٦: في إسناده زيادة بن محمد الأنصاري. قال: أبو حاتم الرازي: منكر الحديث وقال البخاري والنسائي: منكر الحديث. وقال ابن حبان: منكر الحديث جدًا، يروي المناكير عن المشاهير فاستحق الترك. وقال ابن عدي: لا أعرف له إلا مقدار حديثين أو ثلاثة. روى عن الليث وابن لهيعة ومقدار ما له لا يتابع عليه. وقال الألباني في \"ضعيف الترغيب\" (٢٠١٣)، و\"ضعيف الجامع الصغير\" (٥٤٢٢): ضعيف جدًا.\n(^٣) \"الموطأ\" ص ٥٨٦.\n(^٤) لم أقف عليه من هذا الطريق وذكره أبو عمر في \"التمهيد\" ٥/ ٢٦٣ ولم يسنده.","vol":"27","page":339},{"text":"و(الشفاء) ممدود، قال تعالى: ﴿فِيهِ شِفَاءٌ لِلنَّاسِ﴾ [النحل: ٦٩] وقد سلف استثناء الهرم والموت، فالحديث ليس على عمومه و(الداء) ممدود مفتوح الدال لا غير، والدواء فتح داله أفصح من كسرها كما قاله القرطبي (^١) (^٢).\nفصل:\nوقد تلافى الشارع بآخر كلامه ما قد يعارض به أوله بأن يقال: إنك قلت \"لكل داء دواء\"، ونحن نجد كثيرًا من المرضى يداوون فلا يبرءون؛ فنبه على أن ذلك لفقد العلم بحقيقة المداواة لا لفقد الدواء، (والناس يلحون الطبيب إصابة المقدار) (^٣)، والرب تعالى لو شاء لم يخلق داء، وإذ خلقه فلو شاء لم يخلق له دواء ولا أذن له في استعماله، وإذ أذن فيه فقد ندب إلى تركه.\nقال - ﷺ -: \"يدخل الجنة من أمتي سبعون ألفًا لا يسترقون ولا يكتوون\" (^٤) وفي رواية \"سبعمائة ألف\" (^٥).\nفي رواية لأبي عمر: \"دخلت أمة بقضها وقضيضها الجنة كانوا\n_________\n(^١) في هامش الأصل: حاشية: ويفهم الترجيح من الصحاح.\n(^٢) \"المفهم\" ٥/ ٥٩٢.\n(^٣) \"المعلم\" ٢/ ٢٦٤ - ٢٦٥ للمازري والعبارة هناك: وما قلنا واضح.\nحتى نظمه الشعراء فقالوا:\nوالناسُ يلحَوْن الطبيبَ وإنَّما … غَلطُ الطبيب إصابةُ المقدارِ\n(^٤) رواه مسلم (٢١٨) كتاب الإيمان، باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب من حديث عمران بن حصين.\n(^٥) مسلم (٢١٩) كتاب الإيمان، باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب من حديث سهل بن سعد.","vol":"27","page":340},{"text":"لا يسترقون ولا يكتوون\" (^١).\nوحديث ابن مسعود: \"فأمر الله الملك بثلاثة رزقه وأجله وأين يموت، وإنكم تعلقون التمائم على أبنائكم من العين\" ذكره إسماعيل القاضي موقوفًا، وقد روي هذا المعنى مرفوعًا (^٢).\nثم هذا فيمن استرقى واكتوى قبل حصول مرض يوجبه فإذا وقع ندب إلى التداوي لقوله: \"تداووا\" هذا أمر مع اعتقاد أن الفاعل الرب ﷻ، فالدواء لم يحدث شفاء ولا ولَّده كما أن الداء لا يحدث سقمًا.\nفائدة تتعلق بحديث \"يدخل الجنة من أمتي سبعون ألفًا\" ذكرناها استدراكًا: من هو الذي قيل له: \"سبقك بها عكاشة؟ \".\nقال ثعلب: كان منافقًا. وهو مردود بما ذكره الخطيب عن مجاهد أنه سعد بن عبادة (^٣) - وهو بعيد منه.\nويجاب بأنه لم يبلغ منزلته لشهوده بدرًا، وهو من معاريض الكلام والرفق بالجاهل في الخطاب إذ أنه لم يهتم كما اهتم عكاشة بل سمع فطلب، ولحسم المادة.\n_________\n(^١) كذا ذكره أبو عمر ولم يسنده ورواه ابن الأعرابي في \"معجمه\" ١/ ٢٥٤ (٤٧١) وابن حبان في \"صحيحه\" ٢/ ٥٠٥ والطبراني في \"الأوسط\" ٨/ ٩٧ من طرق عن شعيب بن حرب، عن عثمان بن واقد، عن سعيد بن أبي سعيد مولى المهري عن أبي هريرة عن النبي - ﷺ - به. وقال الهيثمي في \"المجمع\" ٥/ ١٠٩: رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه. وضعفه الألباني في \"الضعيفة\" (٤٦١٣) وذكر فيه فوائد جمة فراجعه فإنه مفيد.\n(^٢) رواه إسماعيل بن اسحاق القاضي موقوفًا كما في \"التمهيد\" ٥/ ٢٦٨.\n(^٣) رواه الخطيب في \"الأسماء المبهمة في الأنباء المحكمة\" ص ١٠٦ (٥٨) عن مجاهد.","vol":"27","page":341},{"text":"<span data-type='title' id=toc-3462>٢ - باب هَلْ يُدَاوِي الرَّجُلُ الْمَرْأَةَ أَوِ المَرْأَةُ الرَّجُلَ</span>؟\n٥٦٧٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ خَالِدِ بْنِ ذَكْوَانَ، عَنْ رُبَيِّعَ بِنْتِ مُعَوِّذٍ ابْنِ عَفْرَاءَ قَالَتْ: كُنَّا نَغْزُو مَعَ رَسُولِ اللهِ - ﷺ - نَسْقِي الْقَوْمَ، وَنَخْدُمُهُمْ، وَنَرُدُّ الْقَتْلَى وَالْجَرْحَى إِلَى الْمَدِينَةِ. [انظر: ٢٨٨٢ - فتح ١٠/ ١٣٦]\nذكر فيه حديث الرُبَيِّعَ بِنْتِ مُعَوِّذٍ قَالَتْ: كُنَّا نَغْزُو مَعَ رَسُولِ اللهِ - ﷺ - نَسْقِي القَوْمَ وَنَخْدُمُهُمْ، وَنَرُدُّ القَتْلَى وَالْجَرْحَى إِلَى المَدِينَةِ.\nهذا الحديث سلف في الجهاد (^١).\nقال ابن بطال: وإنما يجوز هذا للنساء اللاتي لا يخشى من قبلهن فتنة، وأما الجواري فلا يباشرن الرجال غير ذوي المحارم منهن (^٢).\nوعندنا إنما تجوز المداواة عند عدم المعالج من كل صنف.\n_________\n(^١) سلف في الجهاد برقم (٢٨٨٢) باب: مداواة النساء الجرحى في الغزو.\n(^٢) \"شرح ابن بطال\" ٩/ ٣٩٤.","vol":"27","page":342},{"text":"<span data-type='title' id=toc-3463>٣ - باب الشِّفَاءُ فِي ثَلَاثٍ</span>\n٥٦٨٠ - حَدَّثَنِي الْحُسَيْنُ، حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا مَرْوَانُ بْنُ شُجَاعٍ، حَدَّثَنَا سَالِمٌ الأَفْطَسُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄قَالَ: «الشِّفَاءُ فِي ثَلَاثَةٍ: شَرْبَةِ عَسَلٍ، وَشَرْطَةِ مِحْجَمٍ، وَكَيَّةِ نَارٍ، وَأَنْهَى أُمَّتِي عَنِ الْكَيِّ». رَفَعَ الْحَدِيثَ. وَرَوَاهُ الْقُمِّيُّ، عَنْ لَيْثٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - فِي الْعَسَلِ وَالْحَجْمِ. [٥٦٨١ - فتح ١٠/ ١٣٦]\n\n٥٦٨١ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أَخْبَرَنَا سُرَيْجُ بْنُ يُونُسَ أَبُو الْحَارِثِ، حَدَّثَنَا مَرْوَانُ بْنُ شُجَاعٍ، عَنْ سَالِمٍ الأَفْطَسِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الشِّفَاءُ فِي ثَلَاثَةٍ: في شَرْطَةِ مِحْجَمٍ، أَوْ شَرْبَةِ عَسَلٍ، أَوْ كَيَّةٍ بِنَارٍ، وَأَنْهَى أُمَّتِي عَنِ الْكَيِّ». [انظر: ٥٦٨٠ - فتح ١٠/ ١٣٦]\nذكر فيه حديث سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ - ﵄ -: \"الشِّفَاءُ فِي ثَلَاثَةٍ: شَرْبَةِ عَسَلٍ، وَشَرْطَةِ مِحْجَمٍ، وَكيَّةِ نَارٍ، وَأَنْهَى أُمَّتِي عَنِ الكَيِّ\". رَفَعَ الحَدِيثَ وَرَوَاهُ القُمِّيُّ، عَنْ لَيْثٍ، عَنْ مُجَاهِدٍ، عَنِ ابن عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - فِي العَسَلِ وَالْحَجْمِ.\nثم ساقه من حديث سَالِمٍ الأَفْطَسِ، عَنْ ابن جُبَيْرٍ، عَنِ ابن عَبَّاسٍ، عَنِ رسول الله - ﷺ -: \"الشِّفَاءُ فِي ثَلَاَثةٍ: في شَرْطَةِ مِحْجَمٍ، أَوْ شَرْبَةِ عَسَلٍ، أَوْ كَيَّةٍ بِنَارٍ، وَأَنْهَى أُمَّتِي عَنِ الكَيِّ\".\nالشرح:\nروى البخاري الأول عن الحسين، هو ابن محمد بن زياد أبو علي (النيسابوري) (^١) القباني الحافظ. قال الكلاباذي: كان عنده مسند أحمد بن منيع.\n_________\n(^١) ليست في الأصل، والمثبت من (ص ٢).","vol":"27","page":343},{"text":"وبلغني أنه كان يلزم البخاري ويهوى هواه. وقال الحاكم: هو الحسين بن أبي جعفر البيكندي، فرواه ابن ماجه عن أحمد بن منيع بغير واسطة (^١) وهو عزيز من أفراد الصحيح لا نعرفه إلا من رواية مروان بن شجاع هو الجرزي عن سالم الأفطس، وليس لأحمد بن منيع في صحيح البخاري غير هذا الحديث الواحد، ولا لمروان بن شجاع ولا لسالم الأفطس فيه غير هذا الحديث، وحديث آخر عن سعيد بن جبير: سألني يهودي من أهل الحيرة: أي الأجلين قضى موسى؟ (^٢). ولا لهما عند ابن ماجه غير هذا الواحد.\nو(القُمِّيُّ) بقاف مضمومة، ووقع في بعض النسخ: الشعبي، فاحذره. قال الجياني: وهو يعقوب بن عبد الله بن سعد ذكره هنا استشهادًا (^٣) وأسنده أبو نعيم في \"الطب\" من حديث أحمد بن عبد الله بن يوسف (عن) (^٤) جبارة بن المغلس، عنه بذلك بلفظ: \"احتجموا لا يتبيغ بكم الدم فيقتلكم\" (^٥).\nووقع في الحميدي في أفراد البخاري: رواه مجاهد، عن طاوس، عن ابن عباس، وبعض الرواة يقول فيه: عن مجاهد، عن ابن عباس، عن النبي - ﷺ - أنه قال: \"في العسل والحجم الشفاء\" (^٦).\n_________\n(^١) \"سنن ابن ماجه\" (٣٤٩١).\n(^٢) سلف برقم (٢٦٨٤) كتاب الشهادات، باب من أمر بإنجاز الوعد.\n(^٣) \"تقييد المهمل\" ٢/ ٣٩١.\n(^٤) في الأصل: بن، والمثبت من هامش الأصل وهو الصواب.\n(^٥) رواه أبو نعيم في \"الطب النبوي\" ١/ ٢٩٠ (١٨٧) وغيره وضعفه الألباني في \"الضعيفة\" (١٨٦٣).\n(^٦) \"الجمع بين الصحيحين\" ٢/ ٧٧ وتعقبه الحافظ في \"الفتح\" ١٠/ ١٣٨ فقال: وأغرب الحميدي في \"الجمع\" فقال في أفراد البخاري: عن طاوس، عن ابن عباس من =","vol":"27","page":344},{"text":"وقد ذكره بعد -أعني البخاري- من حديث جابر، ومن حديث أبي سعيد أيضًا (^١)، وفي الحجامة عن أنس، أخرجه ابن ماجه بإسناد ضعيف (^٢).\nويسير بن عمرو أخرجه ابن سعد، وابن أبي ليلى، وأبي سمرة (^٣)، وابن عباس، ورجل من الأنصار، أخرجها ابن سعد.\nوترجم البخاري على حديث جابر وحديث أبي سعيد، وفي آخره: فسقاه عسلًا فبرأ.\n_________\n= رواية مجاهد عنه. قال: وبعض الرواة يقول فيه: عن مجاهد، عن ابن عباس، عن النبي - ﷺ - \"في العسل والحجم الشفاء\" وهذا الذي عزاه للبخاري لم أره فيه أصلًا، بل ولا في غيره، والحديث الذي اختلف الرواة فيه هل هو عن مجاهد، عن طاوس، عن ابن عباس أو عن مجاهد، عن ابن عباس، بلا واسطة إنما هو في القبرين اللذين كانا يعذبان وأما حديث الباب فلم أره من رواية طاوس أصلًا وأما مجاهد فلم يذكره البخاري عنه إلا تعليقًا. اهـ.\n(^١) حديث جابر وأبي سعيد يأتيان في الباب التالي.\n(^٢) يشير المصنف إلى ما رواه ابن ماجه في \"سننه\" (٣٤٧٩) من طريق جبارة بن المغلس عن كثير بن سليم عن أنس بن مالك، وقال البوصيري في \"زوائده\": قلت: وإن ضعف كثير وجبارة فقد رواه من حديث الترمذي في \"الجامع\" و\"الشمائل\" وقال: حسن غريب، ورواه الحاكم في \"المستدرك\" من حديث ابن عباس وقال: صحيح الإسناد، وإسناد حديث أنس فيه: جبارة بن المغلس وهو ضعيف، وكذا شيخه كثير بن سليم، ورواه البزار في \"مسنده\" حديث ابن عمر. اهـ.\nقلت: وحسنه الألباني في \"الصحيحة\" (٢٢٦٣) بشواهده فراجعه.\n(^٣) كذا في الأصل وفي (ص ٢) أبي وسمرة.","vol":"27","page":345},{"text":"<span data-type='title' id=toc-3464>٤ - باب الدَّوَاءِ بِالْعَسَلِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿فِيهِ شِفَاءٌ لِلنَّاسِ﴾. [النحل: ٦٩]\n\n٥٦٨٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: أَخْبَرَنِي هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُعْجِبُهُ الْحَلْوَاءُ وَالْعَسَلُ. [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح ١٠/ ١٣٩]\n\n٥٦٨٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْغَسِيلِ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنْ كَانَ فِي شَيْءٍ مِنْ أَدْوِيَتِكُمْ -أَوْ يَكُونُ فِي شَيْءٍ مِنْ أَدْوِيَتِكُمْ- خَيْرٌ، فَفِي شَرْطَةِ مِحْجَمٍ، أَوْ شَرْبَةِ عَسَلٍ، أَوْ لَذْعَةٍ بِنَارٍ تُوَافِقُ الدَّاءَ، وَمَا أُحِبُّ أَنْ أَكْتَوِيَ». [٥٦٩٧، ٥٧٠٢، ٥٧٠٤ - مسلم: ٢٢٠٥ - فتح ١٠/ ١٣٩]\n\n٥٦٨٤ - حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - فَقَالَ: أَخِي يَشْتَكِي بَطْنَهُ. فَقَالَ: «اسْقِهِ عَسَلًا». ثُمَّ أَتَى الثَّانِيَةَ فَقَالَ: «اسْقِهِ عَسَلًا». ثُمَّ أَتَاهُ فَقَالَ: فَعَلْتُ. فَقَالَ: «صَدَقَ اللهُ، وَكَذَبَ بَطْنُ أَخِيكَ، اسْقِهِ عَسَلًا». فَسَقَاهُ، فَبَرَأَ. [٥٧١٦ - مسلم: ٢٢١٧ - فتح ١٠/ ١٣٩]\nثم ساق فيه من حديث عائشة - ﵂ - كَانَ - ﷺ - يُعْجِبُهُ الحَلْوَاءُ وَالْعَسَلُ.\nوقد اختلف أهل التأويل فيما عادت عليه الهاء التي في قوله ﴿فِيهِ شِفَاءٌ لِلنَّاسِ﴾، فقال بعضهم: على القرآن وهو قول مجاهد وقال آخرون: العسل. روي ذلك عن ابن مسعود وابن عباس وهو قول الحسن وقتادة وهو أولى بدليل حديثي الباب (^١).\n_________\n(^١) هذِه الأقوال رواها الطبري في \"تفسيره\" ٧/ ٦١٤.","vol":"27","page":346},{"text":"وقال قتادة من حديث أبي سعيد: \"صدق القرآن وكذب بطن أخيك\" (^١) وفي البخاري عن قتادة: \"صدق الله\". وقال بعضهم المعنى: فيه شفاء لبعض الناس، وتأولوا الآية وحديثي جابر وأبي سعيد على الخصوص، وقالوا: الحجامة وشرب العسل والكي إنما هو شفاء لبعض الأمراض دون بعض. ألا ترى قوله: \"أو لذعة بنار توافق الداء\" فشرط - ﷺ - موافقتها للداء فدل هذا أنها إذا لم توافق الداء فلا دواء فيها.\nوقد جاء في القرآن ما لفظه لفظ العموم والمراد به الخصوص كقوله تعالى: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (٥٦)﴾ يريد المؤمن، كقوله: ﴿وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِنَ الْجِنِّ وَالْإِنْسِ﴾ أي: خلقنا. وقال تعالى في بلقيس: ﴿وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ﴾ ولم تؤت ملك سليمان، ومثله كثير.\nوقال المازري: هذا الكلام من بديع صناعة الطب، وذلك أن سائر الأمراض الامتلائية إما أن تكون دموية أو صفراوية أو سوداوية أو بلغمية، فالأول: شفاؤه إخراج الدم، والباقي: الإسهال بما يليق بالخلط منها فكأنه نبه بالعسل على المسهلات وبالحجامة على الفصد (وضع) (^٢) العلق وغيرهما مما في معناهما.\nوقد قال بعضهم: الفصد يدخل في قوله: \"شرطة محجم\"، وإذا أعيا الداء فآخر الطب الكي، فذكره في الأدوية؛ لأنه يستعمل عند غلبة الطباع لقوى الأدوية وحيث لا ينفع الدواء المشروب، فيجب أن يُتأمل ما في كلامه من هذِه (الأساليب) (^٣) وتعقيبه بقوله: \"لا أكتوي\" إشارة إلى أن\n_________\n(^١) رواه عبد الرزاق ١١/ ١٥٣.\n(^٢) في الأصل: وجع. والمثبت من \"المعلم\".\n(^٣) وقع في \"المعلم\": الإشارات.","vol":"27","page":347},{"text":"يؤخر العلاج به حتى تدفع الضرورة إليه ولا يوجد الشفاء إلا فيه؛ لما فيه من استعجال الألم الشديد في دفع ألم قد يكون أضعف من ألم الكي.\nثم أجاب عن شبه من ألحد واعترض، وأن هذا الذي أصابه الإسهال حصل من امتلاء وهيضة فدواؤه تركه والإسهال أو تقويته، فلما أمره - ﷺ - بشرب العسل فزاد منه فزاده فزاد منه إلى أن فنيت المادة فوقف الإسهال، فيكون الخلط الذي كان بالرجل يوافق منه شرب العسل.\nوالأطباء مجمعون على أن المرض الواحد يختلف علاجه باختلاف السن والعادة والزمن والغذاء المتقدم والتدبير المألوف وقوة الطباع. والإسهال يعرض من ضروب كثيرة محلها كتب أهله، منها: الإسهال الحادث من التخم والهيضات، وهم مجمعون في مثل هذا على أن تترك الطبيعة وفعلها وإن احتاجت إلى معين على الإسهال أُعينت ما دامت القوة باقية فأما حبسها فضررٌ عندهم واستعجال مرض.\nولسنا نستظهر على قول رسول الله بأن تصدقه الأطباء؛ بل لو كذبوه لكذبناهم وكفرناهم وصدقناه حتى يوجدوا المشاهدة لصحة ما قالوه فنفتقر حينئذٍ إلى تأويل كلامه وتخريجه على ما يصح، وكذا القول في الماء للمحموم، فإنهم قالوا عنه مالم يقل، وهو لم يقل أكثر من قوله \"أبردوها بالماء\" ولم يبين الصفة والحالة فمن أين فهم أنه أراد الانغماس؟ قلت: قد ذكر الانغماس عدة أيام في جرية الماء، والحديث إسناده جيد (^١) - والأطباء يسلمون أن الحمى الصفراوية (قدم) (^٢)\n_________\n(^١) يشير إلى حديث رواه الترمذي برقم (٢٠٨٤)، وأحمد ٥/ ٢٨١.\n(^٢) كذا بالأصل، وفي \"المعلم\": يدبر.","vol":"27","page":348},{"text":"صاحبها بسقي الماء البارد الشديد البرد، نعم ويسقونه الثلج ويغسلون أطرافه بالماء البارد، فغير بعيد أن يكون - ﷺ - أراد هذا النوع من الحمى فلا يبقى للملحد إلا أن يتقول الكذب ويعارض كذبه بنفسه، وهذا مما لا يلتفت إليه (^١).\nوقال ابن بطال: قوله \"صدق الله وكذب بطن أخيك\" يدل أن الكلام لا يحمل على ظاهره، ولو حمل على ظاهره لبرئ المريض عند أول شربة، فلما لم يبرأ دل على أن الألفاظ مفتقرة إلى معرفة معانيها وليست على ظواهرها (^٢).\nوقال ابن الجوزي: يجاب عما اعترض به على قوله لصاحب الإسهال \"اسقه عسلًا\" من أربعة أوجه.\nأحدها: أنه تأول الآية وهي: ﴿فِيهِ شِفَاءٌ لِلنَّاسِ﴾ ولم يلتفت إلى اختلاف الأمراض.\nثانيها: أن ما كان يذكره - ﷺ - من الطب على مذاهب العرب وعاداتهم كما في حديث إبراد الحمى بالماء.\nثالثها: أن العسل كان يوافق ذلك الرجل، فقد قال الخطابي: كان استطلاقه من الامتلاء وسوء الهضم (^٣).\nقلت: عند أبي نعيم أنه كان به هيضة، ومعناها قريب.\nرابعها: أن يكون أمره بطبخ العسل قبل سقيه وهو لعقد البلغم.\nوذكر ابن سعد عن علي - ﵁ -: إذا اشتكى أحدكم شيئًا فليسأل امرأته ثلاثة دراهم من صداقها، فتشتري به عسلًا، ويشربه بماء السماء، فيجمع\n_________\n(^١) \"المعلم بفوائد مسلم\" ٢/ ٢٦٥ - ٢٦٧.\n(^٢) \"شرح ابن بطال\" ٩/ ٤١٦.\n(^٣) \"أعلام الحديث\" ٣/ ٢١١٠.","vol":"27","page":349},{"text":"الله له الهنيء المريء والماء المبارك والشفاء (^١).\nوقال ابن مسعود: عليكم بالشفائين القرآن والعسل (^٢)، وقال الربيع بن خثيم: ما للمريض عندي إلا العسل ولا للنفساء إلا التمر (^٣).\nفصل:\nذكر الموفق البغدادي في كتابه \"الأربعين الطبية\" (^٤) منفعة العسل فأوضح، ذكر أنه يمنع من لسع الهوام ومن السموم القاتلة ويحفظ جثث الموتى وكل ما يودع فيه، ولذلك يسمى الحافظ الأمين، ومن\n_________\n(^١) لم أقف عليه في \"طبقات ابن سعد\" وعزاه الحافظ في \"الفتح\" ١٠/ ١٧٠ لابن أبي حاتم في \"تفسيره\" وقال: سنده حسن.\n(^٢) كذا رواه أبو عبيد في \"فضائل القرآن\" ص ٥٧ وابن أبي شيبة في \"المصنف\" ٦/ ١٢٧ (٣٠٠١٠) موقوفًا على ابن مسعود من طريق الأعمش، عن خيثمة، عن الأسود عنه، ثم رواه من طريق سفيان عن أبي اسحاق، عن أبي الأسود عنه بلفظ العسل شفاء من كل داء، والقرآن شفاء لما في الصدور. ومن طريق شعبة عن أبي إسحاق به رواه الطبراني ٩/ ١٨٤ - ١٨٥ وفيه قصة.\nورواه ابن ماجه في \"سننه\" (٣٤٥٢)، وابن عدي في \"الكامل\" ٤/ ١٦٦، والحاكم في \"المستدرك\" ٤/ ٢٠٠. والبيهقي في \"الشعب\" ٢/ ٥١٩ من طريق زيد بن الحباب عن سفيان عن أبي إسحاق عن أبي الأحوص عن عبد الله مرفوعًا. وقال البيهقي: والصحيح موقوف على ابن مسعود، وضعفه الألباني في \"الضعيفة\" (١٥١٤).\n(^٣) رواه ابن أبي شيبة ٥/ ٥٩.\n(^٤) هو الشيخ الإمام الفقيه النحوى الطبيب: موفق الدين أبو محمد عبد اللطيف الموصلي ثم البغدادي الشافعي نزيل حلب، ويعرف بابن اللباد. ولد ببغداد في أحد الربيعين سنة سبع وخمسين وخمسمائة، حدث بدمشق ومصر والقدس وحلب، وصنف في اللغة والطب، وله مصنفات كثيرة منها كتاب \"رب\"، \"شرح بانت سعاد\"، \"شرح أربعين حديثا طبية\" وله كتاب \"غريب الحديث الكبير\" الذي جمع فيه \"غريب\" أبي عبيد، وابن قتيبة والخطابي، ومات ببغداد في ثاني عشر المحرم سنة تسع وعشرين وستمائة، انظر: \"سير أعلام النبلاء\" ٢٢/ ٣٢٠، \"تاريخ الإسلام\" ٤٥/ ٣٥٢.","vol":"27","page":350},{"text":"نهش الهوام ذوات السموم، ومن عضة الكلب الكَلِبِ ولم يخلق لنا شيء فيه معانيه، ولا أفضل منه وأنفع للمشايخ وأرباب العثالة ومضرته للصفراويين ودفع مضرته بالخل ونحوه، وهو في أكثر الأمراض والأحوال أنفع من السكر، وقد كان - ﷺ - يشرب كل يوم قدح عسل ممزوجًا على الريق، وهي حكمة عجبية في حفظ الصحة، ولا يعقلها إلا العالمون.\nوروى أبو نعيم من حديث الزبير بن سعيد الهاشمي، عن عبد الحميد بن سالم، عن أبي هريرة مرفوعًا: \"من لعق العسل ثلاث غدوات في كل شهر لم يصبه عظيم من البلاء\" (^١).\nقال الموفق: وقد كان بعد ذلك يفتدي بخبز الشعير مع الملح أو الخل ونحوه، ويصير شظف العيش فلا تضره لما سبق من شربه العسل على الريق، وقد كان يراعى أمورًا في حفظه الصحة، منها هذا، ومنها بتقليل الغذاء وشرب المنقوعات والتطيب والادِّهان والاكتحال، فكان يغذي الدماغ بالمسك والقلب، وروح الكبد والقلب بماء العسل، ويقلل الغذاء الأرضي الجسماني بالنقيع فما (أنفس) (^٢) هذا التدبير وأفضله.\n_________\n(^١) \"الطب النبوي\" ١/ ٢٦٨ (١٦٢)، ورواه ابن ماجه في \"سننه\" (٣٤٥٠) وابن الجوزي في \"الموضوعات\" ٣/ ٥٠٩ (١٧٣٤) كلهم من طريق سعيد بن زكريا المدائني عن الزبير به، وقال ابن الجوزي: هذا حديث لا يصح. قال يحيى: الزبير ليس بشيء وقال العقيلي: ليس لهذا الحديث أصل عن ثقة، وقال البوصيري في \"زوائده\" ١/ ٤٤٨: هذا إسناد فيه لين، ومع ذلك فهو منقطع، قال البخاري: لا نعرف لعبد الحميد سماع من أبي هريرة، وقال ابن حجر في \"الفتح\" ١٠/ ١٤٠: سنده ضعيف من حديث أبي هريرة وضعفه الألباني في \"الضعيفة\" (٧٦٢).\n(^٢) في (ص ٢): أيقن.","vol":"27","page":351},{"text":"فصل:\nقد أسلفنا كلام ابن بطال في قوله: \"صدق الله وكذب بطن أخيك\" وذكر الخطابي فيه احتمالين:\nأحدهما: أن يكون أخبر عن غيب أطلعه الله عليه وأعلمه بالوحي أن شفاءه في العسل فكرر عليه الأمر بسقيه ليظهر ما وعد به.\nالثاني: أن يكون قد علم أن ذلك النوع من المرض يشفيه بسقيه العسل.\nفصل:\nذكر ابن الأثير في \"جامعه\" عن ابن عمر - ﵄ - أنه كان إذا خرجت به قرحة أو شيء لطخ الموضع بالعسل، ويقرأ الآية، وكان يقول: عليكم بالشفائين القرآن والعسل. وقال شقيق قال - ﷺ -: \"المبطون شهيد ودواء المبطون العسل\" (^١).\nفصل:\nالعسل يذكر ويؤنث، ذكره أبو حنيفة في \"النبات\" ويجمع عُسولًا وأعسلًا وعسلانًا وعسلًا، إذا أردت فرقًا منه وضروبًا، وله أسماء فوق المائة منها: الأري والسلوى والدوب والدواب والشهد والبسل والسيلة والطرم وجنى النحل ولعابُ النحل وريقه ومجاجُه.\nفصل:\nذكر ابن الجوزي أن النهي عن الكي على خمسة أضرب: كي الصحيح لئلا يسقم كفعل الأعاجم، وكثير من العرب يعظمون أمره على الإطلاق، ويقولون: أنه يحسم الداء، وإذا لم يفعل عطب\n_________\n(^١) لم أقف عليه.","vol":"27","page":352},{"text":"صاحبه، فالنهي عنه إذًا لذلك، ويكون للإباحة لمن طلب الشفاء، ورجاء البرء من عضله عند الكي، فيكون سببًا لا علةً.\nوقد يكون نهى عنه في علمه علم أن الكي لا ينجح فيها، وقد كان عمران بن حصين به علة الباسور، فيحتمل أن يكون نهاه عن الكي في موضع من البدن لا فرق فيه الخطر.\nوكي الجرح إذا نفذ، والعضو إذا قطع، فهذا مأمور به كما يؤمر بإتقاء (الحر) (^١) والبرد، وكي الأيادي هل ينجح فيه أم لا كما في الدواء؟ فهذا يخرج المتوكل عن توكله وعندنا أن ترك التداوي (في) (^٢) مثل هذِه الحال أفضل.\nوكذا قال ابن حبان في حديث عمران بن حصين: هذا في الابتداء بالكي من غير علة توجيه (^٣) كما كانت العرب تفعله يريدون بذلك الوسم، وفي خبر جابر إباحة استعماله لعلة تحدث من غير الاتكال عليه في برئها (^٤).\nوقال ابن التين: هو نهي كراهة لما يخاف أن يتراقى إليه، يدل عليه قوله بعدها: \"وما أحب أن أكتوي\"، وحديث: \"لا يكتوون\" على من اتخذه عادة وإلا فقد (اكتوى) (^٥)، وهم أفضل هذِه الأمة.\nفصل:\nقال الخطابي: هذِه القسمة في التداوي منتظمة جملة ما يتداوى به\n_________\n(^١) ليست في الأصل، والمثبت من (ص ٢).\n(^٢) ليست في الأصل وفي هامشها: لعله سقط (في).\n(^٣) في الأصل: توجد، والمثبت من هامش الأصل.\n(^٤) \"صحيح ابن حبان\" ١٣/ ٤٤٧.\n(^٥) في هامش الأصل: لعله: اكتووا ..","vol":"27","page":353},{"text":"الناس، وذلك أن الحجم يستفرغ الدم، وهو أعظم الأخلاط وأنجحها شفاء عند الحاجة إليه، والعسل مسهل، ويدخل أيضًا في (العمومات) (^١) المسهلة ليحفظ على تلك الأدوية قواها، فيسهل الأخلاط التي في البدن، وأما الكي، فإنما هو في الداء العضال، والخلط الباغي الذي لا يقدر على حسم مادته إلا به، وقد وصفه الشارع ثم نهى عنه كراهة لما فيه من الألم الشديد، والخطر العظيم، وقد كوى الشارع سعد بن معاذ على أكحله (^٢).\nوقال الداودي: كوى أسعد بن زرارة من الذُّبحة، وأمر بالكي وقال: إن فيه شفاء.\nفصل:\nوقوله: في حديث جابر: \"أو لذعة بنار\" يقال: لذعته النار لذعًا، أي: أحرقته، وقوله فيه: (\"إن كان في شيء من أدويتكم -أو- يكون في شيء من أدويتكم ففي كذا\").\nقال ابن التين: صوابه: أو يكن؛ لأنه مجزوم بـ (إن)، ولعل هذا قبل أن يعلم أن لكل داء شفاء.\nفصل:\nوقوله في حديث أبي سعيد: (أخي يشتكي بطنه فقال: \"اسقه عسلًا\")\nقال ابن التين: يجوز أن يكون شكوى أخيه من برد أو فضل بلغم فيضعفه العسل وقيل: ببركة أمره - ﷺ - له، فيكون خاصًا بذلك الرجل.\nوقوله: (فبرأ) هو بفتح الراء ويجوز برئ، ذكرهما ابن التين.\n_________\n(^١) في \"أعلام الحديث\": المعجونات.\n(^٢) \"أعلام الحديث\" ٣/ ٢١٠٥ - ٢١٠٦.","vol":"27","page":354},{"text":"فصل:\nحديث أبي سعيد أخرجه البخاري من حديث سعيد، عن قتادة، عن أبي المتوكل، عن أبي سعيد، وأخرجه مسلم من حديث شعبة بدل سعيد (^١)، وأبو المتوكل اسمه علي بن داود وقيل: دُؤاد، وفيه: فلم يزده إلا استطلاقًا، يعني: إلا إسهالًا.\n_________\n(^١) مسلم (٢٢١٧) كتاب السلام، باب: التداوي بسقي العسل.","vol":"27","page":355},{"text":"<span data-type='title' id=toc-3465>٥ - باب الدَّوَاءِ بِأَلْبَانِ الإِبِلِ</span>\n٥٦٨٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا سَلاَّمُ بْنُ مِسْكِينٍ، حَدَّثَنَا ثَابِتٌ، عَنْ أَنَسٍ أَنَّ نَاسًا كَانَ بِهِمْ سَقَمٌ قَالُوا: يَا رَسُولَ اللهِ، آوِنَا وَأَطْعِمْنَا: فَلَمَّا صَحُّوا قَالُوا: إِنَّ الْمَدِينَةَ وَخِمَةٌ. فَأَنْزَلَهُمُ الْحَرَّةَ فِي ذَوْدٍ لَهُ فَقَالَ: «اشْرَبُوا أَلْبَانَهَا». فَلَمَّا صَحُّوا قَتَلُوا رَاعِيَ النَّبِيِّ - ﷺ - وَاسْتَاقُوا ذَوْدَهُ، فَبَعَثَ فِي آثَارِهِمْ، فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ، فَرَأَيْتُ الرَّجُلَ مِنْهُمْ يَكْدُمُ الأَرْضَ بِلِسَانِهِ حَتَّى يَمُوتَ. قَالَ سَلاَّمٌ: فَبَلَغَنِي أَنَّ الْحَجَّاجَ قَالَ لأَنَسٍ: حَدِّثْنِى بِأَشَدِّ عُقُوبَةٍ عَاقَبَهُ النَّبِيُّ - ﷺ - فَحَدَّثَهُ بِهَذَا، فَبَلَغَ الْحَسَنَ، فَقَالَ: وَدِدْتُ أَنَّهُ لَمْ يُحَدِّثْهُ. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ١٠/ ١٤١]","vol":"27","page":356},{"text":"<span data-type='title' id=toc-3466>٦ - باب الدَّوَاءِ بِأَبْوَالِ الإِبِلِ</span>\n٥٦٨٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ نَاسًا اجْتَوَوْا فِي الْمَدِينَةِ، فَأَمَرَهُمُ النَّبِيُّ - ﷺ - أَنْ يَلْحَقُوا بِرَاعِيهِ -يَعْنِي: الإِبِلَ - فَيَشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا، فَلَحِقُوا بِرَاعِيهِ فَشَرِبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا حَتَّى صَلَحَتْ أَبْدَانُهُمْ، فَقَتَلُوا الرَّاعِيَ وَسَاقُوا الإِبِلَ، فَبَلَغَ النَّبِيَّ - ﷺ - فَبَعَثَ فِي طَلَبِهِمْ، فَجِئَ بِهِمْ، فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ. قَالَ قَتَادَةُ: فَحَدَّثَنِي مُحَمَّدُ بْنُ سِيرِينَ أَنَّ ذَلِكَ كَانَ قَبْلَ أَنْ تَنْزِلَ الْحُدُودُ. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ١٠/ ١٤٢]\nذكر فيه حديث العرنيين السالف في الطهارة (^١).\nثم ترجم له باب: الدواء بأبوال الإبل، وذكره أيضًا.\nوذكر الخطيب في \"الفصل للوصل\" أن حميد بن أبي حميد -وأشار البخاري إلى متابعته في كتاب الطهارة (^٢) - رواه عن أنس من غير قوله: (\"وأبوالها\") فإنه رواها عن قتادة عن أنس أي كما هنا (^٣). قال: ووقع في بعض الأحاديث الباطلة من حديث أبي هريرة - ﵁ - أن الله عاتبه لما قطع أيديهم وسمل أعينهم بالنار، فأنزل الله: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ﴾ الآيات (^٤).\nوذكر أبو نعيم في \"طبه\" أنه - ﷺ - قال: \"عليكم بأبوال الإبل البرية وألبانها\" (^٥) وأخذ أصحابنا من هذا الحديث التداوي بالنجاسات،\n_________\n(^١) سلف برقم (٢٣٣) باب: أبوال الإبل والدواب والغنم ومرابضها.\n(^٢) قلت: بل ذكر البخاري متابعة حميد في كتاب الزكاة بعد حديث (١٥٠١)، باب استعمال إبل الصدقة وألبانها لأبناء السبيل.\n(^٣) \"الفصل للوصل المدرج في النقل\" ٢/ ٥٩١ - ٥٩٤.\n(^٤) \"الفصل للوصل\" ٢/ ٧٤٧ - ٧٤٨.\n(^٥) \"الطب النبوي\" ١/ ٤١٧ من حديث عبد الحميد بن صيفي بن صهيب، عن أبيه عن =","vol":"27","page":357},{"text":"وعند مالك: أبوال الإبل طاهرة، وكذا كل ما يؤكل لحمه، قيل له: فأبوال الخيل؟ قال: لا خير فيه. قيل له: تحلب فتبول في اللبن؟ قال أرجو ألا يكون بذلك بأس (^١).\nوالقول الصحيح في ذلك قول من شهدت له السنة الثابتة.\nفصل:\nقوله: (كان بهم سقم) هو بضم السين وفتحها مثل حُزن وحَزَن ومعنى: \"يكدم) (^٢) الأرض بلسانه) (^٣) يلعقها من شدة العطش وألم الجراح، يقال: كدم يكدم إذا عض بادئ الفم.\nوقوله: (فقال: سلَّام -يعني: ابن مسكين-: فبلغني أن الحجاج قال لأنس: حدثني بأشد عقوبة عاقب فيها النبي - ﷺ -، فحدثه بهذا فبلغ الحسن فقال: وددت أنه لم يحدثه بهذا) يريد: لئلا يجترئ الحجاج ويزيد في العقوبة ويحتج بذلك على ما يحب فعله.\nومعنى (اجتووا المدينة) كرهوها واستوخموها واستوبلوها لمرض أصابهم فيها وقد جاء مفسرًا.\nقال الجوهري: اجتويت البلدة إذا كرهتها وإن كنت في نعمة (^٤)،\n_________\n= جده صهيب الخير به ورواه البزار في \"مسنده\" ٦/ ٢٩ - ٣٠ عن طريق عبد الحميد به وقال: لا نحفظه عن صهيب إلا من هذا الوجه بهذا الإسناد، وضعفه الألباني في \"الضعيفة\" (١٤٠٧).\n(^١) \"المدونة\" ١/ ٤ - ٥.\n(^٢) ليست في الأصل، والمثبت من (ص ٢).\n(^٣) في هامش الأصل: قوله: (بلسانه) قال ابن قرقول: هو مغير من (أسنانه) لا يكون باللسان كما جاء في الرواية الأخرى: (يعضون الحجارة).\n(^٤) \"الصحاح\" ٦/ ٢٣٠٦ مادة [جوا].","vol":"27","page":358},{"text":"وفرق بعضهم بين اجتووا واستوخموا فجعل (اجتووا) كرهوا الموضع وإن وافق و(استوبلوا) إذا لم يوافقه وإن أحبه، يقال: وبل الموضع -بالضم وبلا ووبالًا- فهو: وبيل، أي: وخيم. و(صلَحت) بفتح اللام قال الجوهري: يقول صلح الشيء يصلح صلوحًا (^١). وحكى الفراء الضم.\nقوله: (وسمر أعينهم) هو بالتخفيف، أي: كحلها بالمسامير المحماة، يقال: سمرت الشيء تسميرًا وسمَّرت أيضًا، ويروى: وسمل باللام أي: فقأها بالشوك، وقيل بالحديدة (المحماة) (^٢) تدنى من العين حتى يذهب بصرها.\nفصل:\nقوله: (قال قتادة: فحدثني محمد بن سيرين أن ذلك كان قبل أن تنزل الحدود) يريد حد المحارب، والذي فعله الشارع لهم كان الحد ثم نسخ بالقرآن، وقيل: إنهم فعلوا بالراعي مثل ذلك فعوقبوا بمثل ما أتوه. وقد سلف إيضاح ذلك أجمع في الطهارة، وأعدناه لبعده.\n_________\n(^١) المصدر السابق ١/ ٣٨٣ مادة [صلح].\n(^٢) ليست في الأصل، والمثبت من (ص ٢).","vol":"27","page":359},{"text":"<span data-type='title' id=toc-3467>٧ - باب الْحَبَّةِ السَّوْدَاءِ</span>\n٥٦٨٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عُبَيْدُ اللهِ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ مَنْصُورٍ، عَنْ خَالِدِ بْنِ سَعْدٍ قَالَ: خَرَجْنَا وَمَعَنَا غَالِبُ بْنُ أَبْجَرَ فَمَرِضَ فِي الطَّرِيقِ، فَقَدِمْنَا الْمَدِينَةَ وَهْوَ مَرِيضٌ، فَعَادَهُ ابْنُ أَبِي عَتِيقٍ فَقَالَ لَنَا: عَلَيْكُمْ بِهَذِهِ الْحُبَيْبَةِ السَّوْدَاءِ، فَخُذُوا مِنْهَا خَمْسًا أَوْ سَبْعًا فَاسْحَقُوهَا، ثُمَّ اقْطُرُوهَا فِي أَنْفِهِ بِقَطَرَاتِ زَيْتٍ فِي هَذَا الْجَانِبِ وَفِي هَذَا الْجَانِبِ، فَإِنَّ عَائِشَةَ حَدَّثَتْنِي أَنَّهَا سَمِعَتِ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ هَذِهِ الْحَبَّةَ السَّوْدَاءَ شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلاَّ مِنَ السَّامِ». قُلْتُ: وَمَا السَّامُ؟ قَالَ الْمَوْتُ. [فتح ١٠/ ١٤٣]\n\n٥٦٨٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ، وَسَعِيدُ بْنُ الْمُسَيَّبِ أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُمَا أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «فِي الْحَبَّةِ السَّوْدَاءِ شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلاَّ السَّامَ». قَالَ ابْنُ شِهَابٍ: وَالسَّامُ: الْمَوْتُ، وَالْحَبَّةُ السَّوْدَاءُ: الشُّونِيزُ. [مسلم: ٢٢١٥ - فتح ١٠/ ١٤٣]\nذكر فيه حديث عائشة - ﵂ - بقصته أَنَّهَا سَمِعَتِ النَّبِيَّ - ﷺ - قال: \"إِنِّ هذِه الحَبَّةَ السَّوْدَاءَ شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلَّا السَّامِ\". قُلْتُ: وَمَا السَّامُ؟ قَالَ المَوْتُ.\nوحديث أبي هريرة مرفوعا: \"إن الحَبَّة السَّوْدَاء شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلَّا السَّامَ\". قَالَ ابن شِهَابٍ: وَالسَّامُ: المَوْتُ، وَالْحَبَّةُ السَّوْدَاءُ: الشُّونِيزُ.\nالشرح:\nحديث عائشة هو من رواية خالد بن سعد، عن ابن أبي عتيق، عنها، وقد أخرجه ابن ماجه (^١)، وليس لخالد عندهما غيره، وهو حديث غريب، هذا الحديث من طريقها، وطريق أبي هريرة دال\n_________\n(^١) \"سنن ابن ماجه\" (٣٤٤٩).","vol":"27","page":360},{"text":"بعمومه على الانتفاع بالحبة السوداء في كل داء غير الموت كما قال - ﷺ -، وأوله الموفق البغدادي بأكثر الأدواء وعدد جملة من منافعها.\nوكذا قال الخطابي: هو من العموم الذي أريد به الخصوص، وليس يجتمع في شيء من النبات جميع القوى التي تقابل (الطباع) (^١) كلها في نفاذ الأدوية، وإنما أراد شفاء كل داء يحدث من الرطوبة والبلغم، لا في حار يابس (^٢).\nقلت: إلا أن أمر ابن أبي عتيق في حديث عائشة بقطر الحبة السوداء بالزيت في أنف المريض لا يدل أن هكذا سبيل التداوي بما في كل مرض، فقد يكون من الأمراض ما يصلح للمريض شربها أيضًا، ويكون منها ما يصلح خلطها لبعض الأدوية، فيعم الانتفاع بها مفردة ومجموعة مع غيرها.\nوقوله: (ثم اقطروها (^٣) في أنفه) هو ثلاثي يقال: قطر الماء وغيره يقطر قطرًا، وقطرته أنا، يتعدى ولا يتعدى، وقوله: (فاسحقوها) هو ثلاثي أيضًا أي: أسهلوها.\nقال الخطابي: وليس ذلك في الحديث إنما هو من عنده، ولعل صاحبه الذي وصف له هذا السعوط كان مزكومًا، والمزكوم ينتفع برائحة الشونيز (^٤).\nقلت: وروى الإسماعيلي من حديث إسرائيل، عن منصور، عن خالد عن أبي بكر بن أبي عتيق حدثتني عائشة - ﵂ - أن\n_________\n(^١) في \"أعلام الحديث\": الطبائع.\n(^٢) \"أعلام الحديث\" ٣/ ٢١١٢.\n(^٣) في هامش الأصل: هذا لفظ الجوهري، وكذا في \"أفعال ابن القطاع\"، يقال:\nأقطرته أنا … هذا يقرأ بالقطع والوصل، والله أعلم.\n(^٤) \"أعلام الحديث\" ٣/ ٢١١٤.","vol":"27","page":361},{"text":"رسول الله - ﷺ - قال: \"هذِه الحبة السوادء التي تكون في الملح شفاء من كل داء\" وربما قال: \"واقطروا عليها شيئًا من زيت\"، وابن أبي عتيق: هو (عبد الله) (^١) بن محمد بن عبد الرحمن بن أبي بكر، وقيل: هو محمد بن عبد الرحمن، حكاهما ابن التين، وقد أدرك محمدٌ رسولَ الله - ﷺ - وروى عنه، ولأبيه وجده أربعة في نسق، وليس هذا إلا في هذا البيت (^٢)، ومن جهة أخرى راجعة إليه: عبد الله بن الزبير ابن أسماء بنت أبي بكر بن أبي قحافة.\nفصل:\nذكر في حديث الباب عن الزهري أن (الحبة السوادء: الشونيز)، وذكر في حديث الزبيدي، عنه، عن أبي سلمة، عنه: (والحبة السوداء: الشونيز)، وفي \"جامع الترمذي\": قال قتادة حديث أبي هريرة أنه قال: \"الشونيز دواء من كل داء إلا السام\". قال قتادة: يأخذ كل يوم أحدًا وعشرين حبة من الشونيز فيجعلهن في خرقة، وينقعها ويستعط بها في كل يوم مرة في منخره الأيمن قطرة وفي الأيسر قطرة، والثاني في الأيمن واحدة وفي الأيسر ثنتين والثالث في الأيمن قطرتين وفي الأيسر قطرة (^٣).\nوفي \"الطب\" لأبي نعيم من حديث العلاء، عن أبيه، عن أبي هريرة مرفوعًا: \"ما صح من دام في الحبة السوادء منه شيئًا إلا السام\" (^٤) ومن\n_________\n(^١) في هامش الأصل علق عليها بقوله: في أصله: (عبد الرحمن) والصواب ما كتبت أنا.\n(^٢) في هامش الأصل: وفي غير هذا والبيت أيضًا.\n(^٣) الترمذي (٢٠٧٠).\n(^٤) كذا الحديث بالأصل وهو مع إشكال لفظه ومعناه فهو مخالف لما عند أبي نعيم فهو هناك: \"ما من داءٍ إلا في حبة السوداء منه شفاء إلا السام\" \"الطب\" ٢/ ٥٩٠.","vol":"27","page":362},{"text":"حديث صالح بن حيان، عن عبد الله بن بريدة عن أبيه مرفوعًا: \"الحبة السوداء فيها شفاء من كل داء إلا الموت\" وفي لفظ: قال ابن بريدة: يعني: الشونيز الذي يكون في الملح. قال أبو نعيم: الشينيز فارسي الأصل. ومن حديث الهيثم بن خارجة ثنا سعيد بن ميسرة، عن أنس - ﵁ -، عن النبي - ﷺ - قال: \"إذا اشتكى بطن أحدكم يأخذ في كفه شونيزًا فاستفه ثم شرب عليه عسلًا\" (^١).\nوروى ابن أبي عاصم من حديث سالم، عن أبيه مرفوعًا: \"عليكم بالحبة السوداء فإن فيها شفاء من كل داء إلا السام\".\nفصل:\nقال القرطبي: قيد بعض مشايخنا (الشونيز) بفتح الشين المعجمة، قال ابن الأعرابي: إنما هو الشينيز، كذا تقوله العرب، وقال غيره: الشونيز- بالضم، وهي الحبة الخضراء، والعرب تسمى الأخضر أسود وعكسه، وهي (شجرة) (^٢) البُطم، وهو المسمى بالضِّرو، وقيل: إنها الخردل. وما في الحديث أولى، ولأنه أكثر منافع من الخردل وحب الضرو (^٣).\nوقال الموفق البغدادي: هو الكمون الأسود ويسمى الكمون الهندي، ثم ذكر منافعه، من جملتها أنه يشفي من الزكام إذا قلي وصر وشم، ويقتل الدود إذا أكل على الريق وإذا وضع في البطن من خارج لطوخًا، ودهنه ينفع من داء الحية، ومن الثآليل والخيلان، وإذا\n_________\n(^١) \"الطب النبوي\" ٢/ ٥٨٨ - ٥٨٩ (٦١٦ - ٦١٨).\n(^٢) في \"المفهم\": ثمرة.\n(^٣) \"المفهم\" ٥/ ٦٠٥ - ٦٠٦ بتصرف.","vol":"27","page":363},{"text":"شرب منه مثقال نفع ضيق النفس والطمس والمحتبس، والضماد ينفع من الصداع البارد، وإذا نقع منه سبع حبات بالعدد في لبن امرأة وسعط به صاحب اليرقان نفعه نفعًا بليغًا، ودخانه يطرد الهوام.\nوذكر ابن البيطار له منافع أخرى: منها أنه إذا ضمد به السن أخرج الدود الطواف وينفع من البهق والبرص طلاء، يؤكل ويسقى بالماء الجار والعسل للحصاة في المثانة والكلى، وإن عجن بماء الشيح أخرج الحيات من البطن، وإذا ضمد أوجاع المفاصل نفعها، وخرج الأجنة أحياء وموتى والمشيمة.","vol":"27","page":364},{"text":"<span data-type='title' id=toc-3468>٨ - باب التَّلْبِينَةِ لِلْمَرِيضِ</span>\n٥٦٨٩ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ بْنُ يَزِيدَ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا كَانَتْ تَأْمُرُ بِالتَّلْبِينِ لِلْمَرِيضِ وَلِلْمَحْزُونِ عَلَى الْهَالِكِ، وَكَانَتْ تَقُولُ: إِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ التَّلْبِينَةَ تُجِمُّ فُؤَادَ الْمَرِيضِ، وَتَذْهَبُ بِبَعْضِ الْحُزْنِ». [انظر: ٥٤١٧ - مسلم: ٢٢١٦ - فتح ١٠/ ١٤٦]\n\n٥٦٩٠ - حَدَّثَنَا فَرْوَةُ بْنُ أَبِي الْمَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا كَانَتْ تَأْمُرُ بِالتَّلْبِينَةِ وَتَقُولُ: هُوَ الْبَغِيضُ النَّافِعُ. [انظر: ٥٤١٧ - مسلم: ٢٢١٦ - فتح ١٠/ ١٤٦]\nذكر فيه حديث عائشة - ﵂ - أَنَّهَا كَانَتْ تَأْمُرُ بِالتَّلْبِينِ لِلْمَرِيضِ وَالْمَحْزُونِ عَلَى الهَالِكِ، وَكَانَتْ تَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّ التَّلْبِينَ يُجِمُّ فُؤَادَ المَرِيضِ، وَيَذْهَبُ بِبَعْضِ الحُزْنِ\".\nوعنها: أَنَّهَا كَانَتْ تَأْمُرُ بِالتَّلْبِينَةِ وَتَقُولُ: هُوَ البَغِيضُ النَّافِعُ.\nهذا الحديث سلف في الأطعمة وترجم عليه: باب التلبينة، وقد سلف بيانها هناك. ومعنى (\"تجم\"): تريح، وقيل: تجمع وتكمل صلاحه ونشاطه.\nقال ابن بطال: ويروى (تخم)، ومعناه: تنقي، والمخمة: المكنسة، ومنه قوله - ﷺ - حين سئل: أي المؤمن أفضل؟ قال: \"الصادق اللسان المخموم القلب\". قيل: قد عرفنا الصادق اللسان، فمن المخموم القلب، قال: \"الذي لا غل فيه ولا حسد\"، ومن روى: (تجم)، بالجيم فمعناه قريب من هذا، وهو من خفة النفس ونشاطها، والجمام: الراحة، بالفتح، تقول العرب: جم الفرس يجم ويجم","vol":"27","page":365},{"text":"إجماما، وأجم: إذا ترك ولم يركب ولم يتعب (^١). وعبارة ابن التين: إذا ترك أن يركب على ما لم يسم فاعله وجم، ويقال: اجمم نفسك يوما أو يومين.\nوقال الداودي في التلبينة: أن يؤخذ العجين غير خمير، فيخرج ماؤه ويجعل به حسوا، وهي تفعل هذا؛ لأنها لباب لا يخالطه شيء، فهي كثيرة النفع على قلتها. قال: وتجم: تمسك وتذهب ألم الجوع.\nقال: وفي هذِه أن الجوع يزيد الحزن، وأن ذهابه يذهب ببعضه.\nوقولها: (هو البغيض النافع)، كانوا يبغضون ذلك؛ لأن الدواء يبغضه المريض، يقال: أبغضت الشيء فهو بغيض.\nوفي رواية الشيخ أبي الحسن: النغيض، بالنون، ولا أعلم له وجها.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٩٧ - ٣٩٨.","vol":"27","page":366},{"text":"<span data-type='title' id=toc-3469>٩ - باب السَّعُوطِ</span>\n٥٦٩١ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - احْتَجَمَ وَأَعْطَى الْحَجَّامَ أَجْرَهُ، وَاسْتَعَطَ. [انظر: ١٨٣٥ - مسلم: ١٢٠٢ (وبعد الحديث ١٥٧٧) - فتح ١٠/ ١٤٧]\nذكر فيه حديث ابن طاوس (عن أبيه) (^١)، عَنِ ابن عَبَّاسٍ ﵄، عَنِ النَّبِيِّ - ﷺ - احْتَجَمَ وَأَعْطَى الحَجَّامَ أَجْرَهُ، وَاسْتَعَطَ.\nالشرح:\n(هذا الحديث سلف في الإجارة بدون (استعط) (^٢)، والسعوط بالفتح: الدواء يصب في الأنف.\nوفي الترمذي من حديث عباد بن منصور عن عكرمة عن ابن عباس - ﵄ - مرفوعا: \"إن خير ما تدوايتم به السعوط واللدود والحجامة والمشي\" (^٣).\nوهذا الحديث معناه الخصوص، والسعوط والحجامة شفاء لبعض الناس دون بعض، وكذلك اللدود والمشي.\n_________\n(^١) ليست في الأصل، والمثبت من \"اليونينية\".\n(^٢) ليست في الأصل، والمثبت في (ص ٢).\n(^٣) الترمذي (٢٠٤٧)، وقال: حسن غريب. وضعفه الألباني في \"الضعيفة\" (١٩٥٩).","vol":"27","page":367},{"text":"<span data-type='title' id=toc-3470>١٠ - باب السَّعُوطِ بِالْقُسْطِ الْهِنْدِيِّ الْبَحْرِيِّ</span>\nوَهْوَ الكُسْتُ مِثْلُ الكَافُورِ وَالْقَافُورِ، مِثْلُ ﴿كُشِطَتْ﴾ [التكوير: ١١] نُزِعَتْ، وَقَرَأَ عَبْدُ اللهِ: «قُشِطَتْ».\n\n٥٦٩٢ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ قَالَ: سَمِعْتُ الزُّهْرِيَّ، عَنْ عُبَيْدِ اللهِ، عَنْ أُمِّ قَيْسٍ بِنْتِ مِحْصَنٍ قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «عَلَيْكُمْ بِهَذَا الْعُودِ الْهِنْدِيِّ، فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ يُسْتَعَطُ بِهِ مِنَ الْعُذْرَةِ، وَيُلَدُّ بِهِ مِنْ ذَاتِ الْجَنْبِ». [٥٧١٣، ٥٧١٥، ٥٧١٨ - مسلم: ٢٢١٤ - فتح ١٠/ ١٤٨]\n\n٥٦٩٣ - وَدَخَلْتُ على النَّبِيِّ - ﷺ - بِابْنٍ لِي لَمْ يَأْكُلِ الطَّعَامَ، فَبَالَ عَلَيْهِ، فَدَعَا بِمَاءٍ فَرَشَّ عَلَيْهِ. [انظر: ٢٢٣ - مسلم: ٢٨٧ - فتح ١٠/ ١٤٨]\nثم ساق حديث أُمِّ (قَيْسٍ بِنْتِ) (^١) مِحْصَنٍ قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"عَلَيْكُمْ بهذا العُودِ الهِنْدِيِّ، فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ يُسعط مِنَ العُذْرَةِ، وَيُلَدُّ بِهِ مِنْ ذَاتِ الجَنْبِ\" .. وَدَخَلْتُ عَلَى رسول الله - ﷺ - بِابْنٍ لِي لَمْ يَأْكُلِ الطَّعَامَ، فَبَالَ عَلَيْهِ، فَدَعَا بِمَاءٍ فَرَشَّ عَلَيْهِ.\nالشرح:\n(هذا الحديث يأتي في اللدود (^٢)، أخرجه مسلم وأبو داود والنسائي وابن ماجه (^٣)، وسلف.\nفيه: الطهارة من بول الصغير) (^٤).\n_________\n(^١) ما بين القوسين سقط من الأصل، والمثبت من \"اليونينية\".\n(^٢) يأتي برقم (٥٧١٣).\n(^٣) مسلم (٢٢١٤) كتاب: السلام، باب التداوي بالعود الهندي، وأبو داود (٣٨٧٧)، والنسائي في \"السنن الكبرى\" ٤/ ٣٧٤ - ٣٧٥ (٧٥٨٣ - ٧٥٨٧) وابن ماجه (٣٤٦٢).\n(^٤) ما بين القوسين ليس في الأصل والمثبت من (ص ٢).","vol":"27","page":368},{"text":"(وأشفية) جمع: شفاء، كسقاء وأسقية.\n(والعذرة) بضم العين: وجع في الحلق يهيج من الدم، وكذلك الموضع أيضًا يسمى عذرة، وهو قريب من اللهاة.\n(ويلد): يداوي، واللدود: ما كان من السقي في أحد شقي الفم، بخلاف الوجور فإنه في وسطه، هذا المعروف.\n(وذات الجنب): وجع بالجنب.\nفصل:\nوترجم عليه أيضًا: باب العذرة.\nوفيه (^١): أم (قيس بنت) (^٢) محصن الأسدية -أسد خزيمة- وكانت من المهاجرات الأول اللائي بايعن رسول الله - ﷺ -، وهي أخت عكاشة أخبرته أنها أتت (رسول الله - ﷺ -) (^٣) بابن لها وقد أعلقت عليه من العذرة، فقال - ﷺ -: \"على ما تدغرن أولادكن بهذا العلاق؟ عليكن بهذا العود الهندي؛ فإن فيه سبعة أشفية، منها ذات الجنب\". يريد الكست وهو العود الهندي، وقال يونس، وإسحاق بن راشد عن الزهري: علقت عليه. ومراده بالتعليق عن يونس ما أخرجه مسلم (^٤)، وتعليق إسحاق ذكره هو مسندًا (^٥).\nفصل:\nروى ابن سعد بإسناد جيد عن أنس مرفوعا: \"إن أمثل ما تداويتم به\n_________\n(^١) أي في باب العذرة الآتي، والحديث فيه برقم (٥٧١٥).\n(^٢) ليست في الأصل.\n(^٣) علم فوقها في الأصل: (لا. إلى).\n(^٤) مسلم ٢٢١٤/ ٨٧.\n(^٥) أسنده في باب: ذات الجنب برقم (٥٧١٨).","vol":"27","page":369},{"text":"الحجامة والقسط الهندي لصبيانكم\" (^١).\nوروى أبو نعيم في \"طبه\" بإسناد جيد عن جابر أنه - ﷺ - دخل على عائشة - ﵂ - وعندها صبي يسيل منخراه دما، قال: \"ما هذا\"؟ قالوا: إنه العذرة. فقال: \"ويلكن، لا تقتلن أولادكن، أيما امرأة أصاب ولدها العذرة أو وجع في رأسه فلتأخذ قسطا هنديا فلتحكه ثم لتستعطه به\". قال: فصنعت ذلك فبرأ (^٢).\nوفي رواية لابن أبي شيبة: \"فتحكه سبع مرات ثم توجره إياه\" (^٣).\nوفي رواية لأبي نعيم: \"فلتأخذ كستًا (بحتًا) (^٤) ثم تعمد إلى حجر فلتسحقه عليه ثم لتقطر عليه قطرات من زيت وماء ثم (تعالجه) (^٥) وتوجره إياه؛ فإن فيه شفاء من كل داء إلا السام\" (^٦)، قال القرطبي: ويسعط بالقسط بحتا من ذات الجنب (^٧) ومن حديث ابن جريج عن زياد بن سعد عن حميد: سمعت أنسًا: قال رسول الله - ﷺ -: \"خير ما تداوى به الناس (الحجامة) (^٨) والكست\" وذكر العذرة. وفي لفظ: \"لا تعذبوا أولادكم بالغمز، عليكم بالقسط البحري\"، ومن حديث عمر بن محمد التلي، عن أبيه، عن محمد بن أبان، عن علقمة بن\n_________\n(^١) \"الطبقات\" ١/ ٤٤٧، ولفظه عنده \"خير ما تداويتم به الحجامة والقسط البحري\".\n(^٢) \"الطب النبوي\" ١/ ٣٩٣ (٣٤٠).\n(^٣) \"المصنف\" ٥/ ٣٢ عن أم سلمة.\n(^٤) كذا بالأصل، ووقع في مطبوع \"الطب النبوي\": بحريًا. ثم كتب المحقق بهامشه أنه في مخطوط \"الطب\": بحتا. ثم جعله خطأ من الناسخ من غير دليل.\n(^٥) في الأصل: تعادي، والمثبت من (ص ٢).\n(^٦) \"الطب النبوي\" ١/ ٣٩٤ (٣٤٣)\n(^٧) \"المفهم\" ٥/ ٦٠٣.\n(^٨) في الأصل: الحجارة. والمثبت في (ص ٢).","vol":"27","page":370},{"text":"مرثد، عن سليمان بن بريدة، عن أبيه: اشتكى رسول الله - ﷺ - العذرة حتى صدعته ورئي ذلك عليه، فأتاه جبريل فرقاه فبرأ (^١).\nوللترمذي عن ابن عباس يرفعه: \"إن خير ما تداويتم به السعوط واللدود والحجامة والمشي\" (^٢). وقد سلف من حديث زيد بن أرقم أنه - ﷺ - كان ينعت الزيت والورس والقسط لذات الجنب.\nقال قتادة: يلده من الجانب الذي يشتكيه.\nوفي رواية: أمرنا رسول الله - ﷺ - أن نتداوى من ذات الجنب في القسط البحري والزيت.\nولأبي داود عن أبي كبشة مرفوعا: \"من أهراق من هذِه الدماء فلا يضره أن (لا يتداوى) (^٣) بشيء\" (^٤).\nفصل:\nقال الأزهري في \"تهذيبه\": السعوط والنشوع والنشوق في الأنف، نشع وأنشع، ولخيته ولخوته وألخيته: إذا سعطته، ويقال: أسعطته، وكذلك: وجرته وأوجرته لغتان. وأما النشوق، فيقال: أنشقته إنشاقا، وهو طيب السعوط والسعاط والإسعاط (^٥).\nوقال ابن سيده في \"محكمه\": سعطه الدواء يسعُطُه ويسعَطُه، والضم أعلى، والصاد في كل ذلك لغة، عن اللحياني. وأرى هذا إنما هو على المضارعة التي حكاها سيبويه. وأسعطه: أدخله في أنفه، والسعوط:\n_________\n(^١) \"الطب النبوي\" ١/ ٣٩٦ - ٣٩٨ (٣٤٨، ٣٤٩، ٣٥٠).\n(^٢) الترمذي (٢٠٤٧).\n(^٣) في الأصل: يتأدى. والمثبت \"سنن أبي داود\".\n(^٤) أبو داود (٣٨٥٩).\n(^٥) \"تهذيب اللغة\" ٢/ ١٦٩٤ (سعط).","vol":"27","page":371},{"text":"اسم الدواء، والسعيط: المسعط، والسعيط: دهن الخردل ودهن البان، والسعوط من السعي، كالنشوق من النشق (^١).\nوقال الجوهري: أسعطته، واستعط هو بنفسه (^٢).\nوفي \"الجامع\": السعوط والمسعط والسعيط: الرجل الذي يفعل به ذلك، والسعطة: المرة الواحدة من الفعل، والإسعاط قبلها. قال أبو الفرج: الإسعاط هو تحصيل الدهن أو غيره في أقصى الأنف، سواء كان بجذب النفس أو بالتفريغ فيه.\nوفي \"البيان\" لأبي حنيفة: نشقه نشقا واستنشقه استنشاقا، ونشقته أنشقه نشقا، ونشقا، وهو ما جعلت في أنفك.\nفصل:\nالقُسط: بضم القاف، قال الجوهري: هو من عقاقير البحر (^٣).\nوقال ابن السكيت: القاف بدل من الكاف، كما ذكره البخاري.\nوفي كتاب \"المنتهى\" لأبي المعالي: الكست والكسط والقسط ثلاث لغات، وهو جزر البحر.\nوفي \"الجامع\" لابن البيطار: أجوده ما كان من بلاد المغرب، وكان أبيض خفيفا، وهو البحري، وبعده الذي من بلاد الهند، وهو غليظ أسود خفيف مثل القار، وبعده الذي من بلاد سوريا، وهو ثقيل ولونه لون البقس، ورائحته ساطعة، وأجودها ما كان حديثا أبيض ممتلئا غير متآكل ولا زهم.\n_________\n(^١) \"المحكم\" ١/ ٢٨٨ - ٢٨٩ (عسط).\n(^٢) \"الصحاح\" ٣/ ١١٣١ (سعط).\n(^٣) \"الصحاح\" ٣/ ١١٥٢ \"قسط \"","vol":"27","page":372},{"text":"وأطال في تعريفه ومنافعه، ومنها: أنه ينفع من أوجاع الأرحام إذا استعمل، وشربه ينفع من لدغ الأفعى، ويحرك شهوة الجماع، وإذا وجر به في جمع قتل الولد، وإذا طلي به البهق والنمش أزالهما.\nوقال ابن سينا: الهندي يسمى القرنفي، والذي لونه لون البقس شامي ورومي، وهو حار في الثالثة، يابس في الثانية، مفرح ونافع لكل عضو يحتاج أن يسخن.\nفصل:\nالعُذرة: بضم العين -كما سلف- وبذال معجمة، وقال في علاجها: عذرته فهو معذور، قيل: هو قرحة تخرج في الخرم الذي بين الأنف والحلق تعرض للصبيان غالبا عند طلوع العذرة، وهي خمس كواكب تحت الشعرى العبور، وتسمى أيضًا: العذارى، ويطلع في وسط الحر. قاله ابن قتيبة.\nوفي \"المحكم\": العذرة: نجم إذا طلع اشتد الحر، والعذرة والعاذر والعاذور: داء في الحلق، ورجل معذور: أصابه ذلك (^١).\nوقال أبو علي: هي اللهاة، وقيل: قرب اللهاة، وقد أسلفت هذا، واللهاة هي اللحمة التي في آخر الفم وأول الحلق، وعادة النساء في علاجها أن تأخذ المرأة خرقة فتفتلها فتلا شديدا وتدخلها في أنف الصبي وتطعن ذلك الموضع فينفجر منه دم أسود، وربما أقرحته، وذلك الطعن يسمى دغرا، فمعنى \"تدغرن أولادكن\" أنها تغمز حلق الصبي بإصبعها فترفع ذلك الموضع وتكبسه.\n_________\n(^١) \"المحكم\" ٢/ ٥٥ (عذر).","vol":"27","page":373},{"text":"فصل:\nوقولها في الباب الذي ذكرناه: (وقد أعلقت عليه من العذرة)، وفي رواية: علقت. قال صاحب \"المطالع\": ويروى: علقت عنه. وكلاهما صحيح؛ لأن (على) بمعنى (عن)، وعلقت وأعلقت جاءت بهما الروايات \"الصحيحة\" وأهل اللغة إنما يذكرون: أعلقت، والإعلاق والعلاق رباعيًّا.\nقالوا: وهو الصواب، ومعناه غمز العذرة باليد، وهي اللهاة -كما سلف- فخافت أن يكون به ذلك فرفعت لهاته بإصبعها، فنهاها رسول الله - ﷺ - عن ذلك؛ لما فيه من التعذيب للصبي، ولعل ذلك يزيد في وجع اللهاة.\nفصل:\nقال القرطبي: والرواية الصحيحة: \"تدغرن أولادكن\"، بدال مهملة وغين معجمة، ومعناه رفع اللهاة (^١).\nفائدة: روى أبو حاتم الرازي، عن الصلت بن زبيد، عن أبيه، عن جده: جاءت امرأة إلى رسول الله - ﷺ - فقالت: إن بابني العذرة. قال: \"خذي كستا مرًّا وزيتا وحبة سوداء فاسعطيه وتوكلي .. \" الحديث (^٢).\nفصل:\nأسلفنا أن ذات الجنب وجع به، قال الترمذي: وهو السل (^٣). وفي\n_________\n(^١) \"المفهم\" ٥/ ٦٠٣.\n(^٢) \"علل الحديث\" ٢/ ٣٤٦ وفيه: الصلت بن زبيد عن أمه، ومرة: جدته. وليس كما زعم المصنف.\n(^٣) قاله في \"السنن\" بعد الحديث رقم (٢٠٧٩) كتاب: الطب، باب: ما جاء في دواء ذات الجنب.","vol":"27","page":374},{"text":"\"البارع\": هو الذي يطول به مرضه. وعن النضر: هو الدبيلة، وهي قرحة تثقب البطن، وقيل: هي القرحة. وفي \"المنتهى\": الجناب بالضم: داء في الجنب.\nوأما الأطباء فإنهم يقولون: ذات الجنب ورم حار يكون إما في الحجاب الحاجز أو في الغشاء المستبطن للصدر، وهما خالصان، وإما في الغشاء المتخلل للأضلاع أو العضل الخارج، وهما غير خالصين.\nوالخالص يلزمه الأعراض الخمسة: حمى لازمة، وجع فاحش، وضيق نفس في صفر وتواتر، ونبض متسارع، وسعال ثاقب.\nوغير الخالص ربما أدركه حس الطبيب، وقد يكون بلا حمى، وقد يقال لورم الحجاب برساما، ولورم (العضل) (^١) الخارج شوصا.\nفصل:\nقال ابن العربي: قوله في القسط: (يلد به من ذات الجنب)، فذلك -والله أعلم- في آخر المرض أن يفرج منه الصدر فينزله تخفيف، وأما في أول الأمر- والمرض المذكور ورم حار- فيبعد عادة فيه منه القسط لحرارته (^٢).\nقال الخطابي فيما نقله ابن التين عنه: وسألت الأطباء عن هذا العلاق فلم يبينوه، إلا أن محمد بن العباس بن محمد المصري ذكر لي أنه رأى لبعض قدماء الأطباء أن ذات الجنب إذا حدثت من البلغم نفع منها القسط البحري (^٣).\n_________\n(^١) ليست في الأصل، والمثبت من (ص ٢).\n(^٢) \"عارضة الأحوذي\" ٨/ ٢٠٤.\n(^٣) \"أعلام الحديث\" للخطابي ٣/ ٢١٢٢.","vol":"27","page":375},{"text":"فصل:\nقال ابن العربي: ذكر - ﷺ - في القسط سبعة أشفية، فسمى منها اثنتين ووكل باقيها إلى طلب المعرفة أو الشهرة فيها، وقد عدد الأطباء فيها عدة منافع (^١). وقد أشرنا إلى بعضها.\nفإن قلت: إذا كان فيه ما تقدم من كثرة المنافع فما وجه تخصيص منافعه بسبع؟ فيجاب -بعد التسليم أن لأسماء الأعداد مفهوما- أن هذِه السبعة هي التي علمها الشارع بالوحي وتحققها، وغيرها من المنافع علمت بالتجربة، فذكر ما علمه وحيا دون غيره أو يقال: إنما فصّل منها ما دعت الحاجة إليه وسكت عن غيره؛ لأنه لم يبعث لبيان تفاصيل الطب، ولا لتعليم صنعته، وإنما تكلم بما تكلم به منه؛ ليرشد إلى الأخذ فيه والعمل به، وأن في الوجود عقاقير وأدوية ينتفع بها، وعين منها ما دعت حاجتهم إليه في ذلك الوقت وبحسب أولئك الأشخاص.\n_________\n(^١) \"العارضة\" ٨/ ٢٠٤.","vol":"27","page":376},{"text":"<span data-type='title' id=toc-3471>١١ - باب: أيَّ سَاعَةٍ يَحْتَجِمُ</span>؟\nوَاحْتَجَمَ أَبُو مُوسَى لَيْلًا.\n\n٥٦٩٤ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَهْوَ صَائِمٌ. [انظر: ١٨٣٥ - فتح ١٠/ ١٤٩]\nهذا التعليق أخرجه ابن أبي شيبة عن هشيم، عن إسماعيل بن سالم، عن أبي بردة بن أبي موسى، عن أبيه (^١).\nثم ساق حديث ابن عَبَّاسٍ - ﵄ - قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَهْوَ صَائِمٌ. وقد سلف في الصوم.\nوالحجامة ليلًا أو نهارا، وفي كل وقت احتيج إليها مباحة. وقد ذكر احتجامه نهارًا لقوله: وهو صائم. وليلا عن أبي موسى. ومنع مالك الحجامة في الصوم لئلا يغرر بنفسه.\nفصل: وقت الحجامة في أيام الشهر\nلم يصح فيه شيء عند البخاري؛ فذلك لم يتعرض لها وقد وردت فيها أحاديث، من ذلك ما رواه أبو داود من حديث سعيد بن عبد الرحمن الجمحي، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة - ﵁ - مرفوعًا: \"من احتجم لسبع عشرة وتسع عشرة وإحدى وعشرين كان شفاء من كل داء\" (^٢) وفي رواية: \"من احتجم يوم الأربعاء ويوم السبت فأصابه وضح فلا يلومن إلا نفسه\". في إسناده\n_________\n(^١) \"المصنف\" ٢/ ٢٠٨ (٩٣٠٧).\n(^٢) أبو داود (٣٨٦١) ورواه الحاكم ٤/ ٢١٠ مختصرا وصححه على شرط مسلم، وقال النووي في \"المجموع\": إسناده حسن على شرط مسلم. وكذا قال الألباني في \"الصحيحة\" (٦٢٢). وقال الحافظ في \"الفتح\" ١/ ١٥٠: سعيد بن عبد الرحمن الجمحي وثقه الأكثر ولينه بعضهم من قبل حفظه.","vol":"27","page":377},{"text":"سليمان بن أرقم، وهو متروك (^١). وفي رواية: \"فأصابه بأس\".\nومن حديث أبي بكرة بكار بن عبد العزيز بن أبي بكرة -وفيه كلام- عن عمته كبشة بنت أبي بكرة، عن أبيها أنه كان ينهى أهله عن الحجامة يوم الثلاثاء، ويزعم عن رسول الله - ﷺ - بأن يوم الثلاثاء يوم الدم وفيه ساعة لا يرقأ (^٢).\nولما رواه ابن أبي عاصم في \"طبه\" قال حدثني غير واحد من شيوخ آل أبي بكرة منهم: عبد الملك بن هوذة بن خليفة، ومحمد بن أحمد، وهذا في آل أبي بكرة خاصة أن هذا الحديث معروف. ونقل: \"من احتجم يوم الثلاثاء إلا كانت منيته فيه\".\nوعند الترمذي -محسنا- عن أنس - ﵁ - أنه - ﵇ - كان يحتجم في الأخدعين والكاهل، وكان يحتجم لسبع عشرة وتسع عشرة وإحدى وعشرين (^٣).\nوفي كتاب ابن أبي حاتم مضعفا وقال: \"من تبيغ به الدم فليحتجم\" (^٤) زاد ابن الجوزي في \"علله\": \"عليكم بالحجامة يوم\n_________\n(^١) رواه الحاكم ٤/ ٤٠٩، والبيهقي ٩/ ٣٤٠، قال البيهقي: سليمان بن أرقم ضعيف. وبه أعله أيضا في \"معرفة السنن والآثار\" ١٤/ ١١٨. وقال الذهبي في \"التلخيص\" ٤/ ٤٠٩: سليمان متروك. وضعفه أيضًا النووي في \"المجموع\" ٩/ ٦٨.\n(^٢) رواه أبو داود (٣٨٦٢) والعقيلي في \"الضعفاء\" ١/ ١٥٠، والبيهقي ٩/ ٣٤٠، وضعفه العقيلي والبيهقي والمنذري في \"المختصر\" ٥/ ٣٤٩، والنووي في \"المجموع\" ٩/ ٦٨، والألباني في \"الضعيفة\" (٢٢٥١).\n(^٣) الترمذي (٢٠٥١)، ورواه أيضًا أبو داود (٣٨٦٠)، وابن ماجه (٣٤٨٣) بالشطر الأول منه، وصححه ابن حبان (٦٠٧٧)، والحاكم ٤/ ٢١٠ على شرط الشيخين، والنووي في \"المجموع\" ٩/ ٦٨ على شرطهما، والألباني في \"الصحيحة\" (٩٠٨).\n(^٤) \"علل الحديث\" ٢/ ٣٤٦. ونقل عن أبيه أنه قال: هذا حديث باطل.","vol":"27","page":378},{"text":"الخميس فإنها تزيد في العقل\" (^١) زاد رزين في كتابه \"الجمع\": \"لا تفتحوا الدم في سلطانه فإنه اليوم الذي أثر فيه الحديد فلا تستعملوا الحديد في يوم سلطانه\".\nوفي رواية عنده: \"إذا وافق سبع عشرة يوم الثلاثاء كان دون السنة لمن احتجم فيه \" ذكره من حديث أبي هريرة.\nوعند الترمذي -محسنا- عن ابن عباس مرفوعًا: \"نعم العبد الحجام يذهب الدم ويخف الصلب ويجلو عن البصر وإن خير ما تحتجمون فيه يوم سبع عشرة ويوم تسع عشرة وأحد وعشرين\" (^٢).\nوفي \"جامع الأصول\" من حديث عمران أن رسول الله - ﷺ - كان يحتجم يوم سبعة عشرة وتسعة عشر وإحدى وعشرين. (^٣)\nولأبي داود عن سلمى خادم رسول الله - ﷺ - قالت: ما كان أحد يشتكي إلى رسول الله - ﷺ - وجعًا في رأسه إلا قال: \"احتجم\". ولا وجعًا في رجليه إلا قال: \"اخضبهما\" (^٤).\n_________\n(^١) \"العلل المتناهية\" ٢/ ٣٩٤ (١٤٦٨) وقال: حديث لا يصح عن رسول الله - ﷺ -.\n(^٢) الترمذي (٢٠٥٣). ورواه ابن ماجه والطبراني ١١/ ٣٢٦ (١١٨٩٣)، والحاكم ٤/ ٢١٢ من طريق عباد بن منصور عن عكرمة عن ابن عباس به. قال الحاكم: صحيح الإسناد ولم يخرجاه. اهـ.\nقال الحافظ في \"إتحاف المهرة\" ٧/ ٦١٩: قال علي بن المديني: سمعتُ يحيى بن سعيد القطان يقول: قلتُ لعباد بن منصور: سمعتُ هذا الحديث ممن؟ قال: حدثني ابن أبي يحيى عن داود بن الحصين، عن عكرمة. اهـ.\nفعلى هذا فالحديث معلول، دلَّسه عباد بإسقاط رجلين، وابن أبي يحيى ضعيف، وعباد تكلم فيه غير واحد. وضعفه الألباني في \"الضعيفة\" (٢٠٣٦).\n(^٣) \"جامع الأصول\" ٧/ ٥٤٤، وذكر المحقق أن في نسخة مطبوعة: أخرجه رزين.\n(^٤) \"سنن أبي داود\" (٣٨٥٨). ورواه الحاكم ٤/ ٤٠٧ وصححه، وصححه الألباني في \"الصحيحة\" (٢٠٥٩).","vol":"27","page":379},{"text":"وفي \"طب أبي نعيم\" من حديث ابن عباس مرفوعًا: \"الحجامة في الرأس شفاء من سبع: الجنون والجذام والبرص والنعاس ووجع الأضراس (والصدار) (^١) والظلمة يجدها في عينه\" (^٢)، ولابن الجوزي معللًا \"خير يوم تحتجمون فيه سبع عشرة وتسع عشرة وإحدى وعشرين\" (^٣).\nومن حديث ابن عمر مرفوعًا: \"الحجامة تزيد في الحفظ وفي العقل وتزيد الحافظ حفظًا فعلى اسم الله يوم الخميس ويوم الجمعة ويوم السبت ويوم الاحد ويوم الاثنين ويوم الثلاثاء ولا تحتجموا يوم الأربعاء فما نزل من جنون ولا جذام ولا برص إلا ليلة الأربعاء\" (^٤)\n_________\n(^١) كذا في الأصل، وفي \"الطب\" لأبي نعيم: والصداع.\n(^٢) \"الطب النبوي\" ١/ ٣٥٩ (٢٩٦) من طريق الطبراني في \"الكبير\" ١١/ ٢٩ (١٠٩٣٨). ورواه ابن حبان في \"المجروحين\" ٢/ ٨٦، وابن عدي في \"الكامل\" ٦/ ١٠٥، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ٣٩٤ - ٣٩٥ (١٤٦٩ من طريق عمر بن رياح -أبي حفص الضرير- عن عبد الله بن طاوس، عن أبيه، عن ابن عباس، به.\nقال ابن حبان: عمر بن رياح كان ممن يروي الموضوعات عن الأثبات، لا يحل كتابة حديثه إلا على جهة التعجب. وقال ابن عدي: يروي عن ابن طاوس البواطيل ما لا يتابعه أحد عليه، والضعف بين على حديثه. وقال ابن الجوزي: حديث لا يصح. وضعفه الحافظ في \"الفتح\" ١٠/ ١٥٢ وقال الألباني في \"الضعيفة\" (٣٥١٣): موضوع.\n(^٣) \"العلل المتناهية\" ٢/ ٣٩٣ (١٤٦٧). رواه من طريق الإمام أحمد في \"المسند\" ١/ ٣٥٤، ورواه ابن أبي شيبة ٥/ ٥٧ (٢٣٦٦٤)، وعبد بن حميد ١/ ٥٠٠ (٥٧٢). ثلاثتهم عن يزيد بن هارون عن عباد بن منصور عن عكرمة عن ابن عباس، به. والحديث أعله ابن الجوزي بعباد، وصححه أحمد شاكر في تعليقه على \"المسند\" (٣٣١٦)، والألباني في \"الصحيحة\" (١٨٤٧). وذكره الحافظ في الفتح ١٠/ ١٥٠ وقال: رجاله ثقات لكنه معلول. أهـ. وقول الحافظ أقرب للصواب، والله أعلم.\n(^٤) \"الطب النبوي\" ١/ ٣٦٠ (٢٩٧)، ورواه الحاكم ٤/ ٢١٠، وابن الجوزي في \"العلل المتناهية\" ٢/ ٣٩١ - ٣٩٢ (١٤٦٤، ١٤٦٥) من طريق زياد بن يحيى عن =","vol":"27","page":380},{"text":"وفي رواية: قال رسول الله - ﷺ -: \"الحجامة في الرأس شفاء من الجنون والجذام والبرص\" (^١).\n_________\n= غذال (وعند الحاكم: غزال) بن محمد، عن محمد بن جحادة، عن نافع مولى ابن عمر قال: قال لي عبد الله بن عمر: يا نافع، ابغني حجاما ولا يكون شيخا فانيا ولا صبيا صغيرا فإن الدم قد تبيغ بي، فإني سمعتُ رسول الله - ﷺ - يقول:. . فذكره. قال الحاكم: رواة هذا الحديث كلهم ثقات إلا غزال بن محمد، فإنه مجهول لا أعرفه بعدالة ولا جرح، وقد صحَّ الحديث عن ابن عمر - ﵄ - من قوله من غير مسند ولا متصل.\nوأعله ابن الجوزي، وقال الذهبي عن غزال: لا يُعرف وخبره منكر في الحجامة.\nورواه ابن ماجه (٣٤٨٧)، وابن حبان في \"المجروحين\" ٢/ ٩٩ - ١٠٠، وابن عدي ٣/ ١٤١، وابن الجوزي (١٤٦٤) من طريق عثمان بن مطر عن الحسن بن أبي جعفر عن محمد بن جحادة عن نافع عن ابن عمر قال .. الحديث، وفيه: قال: قال رسول الله - ﷺ -: \"الحجامة على الريق أمثل وفيها شفاء وبركة .. \" الحديث.\nقال ابن حبان: عثمان بن مطر كان ممن يروي الموضوعات عن الأثبات لا يحل الاحتجاج به. وقال ابن عدي: هذا الحديث يرويه عن ابن جحادة ابن أبي جعفر، ولعل البلاء من عثمان بن مطر، لا من الحسن فإنه يرويه عنه غيره.\nوبهما أعله ابن الجوزي، وقال البوصيري في \"الزوائد\" (١١٥٦): إسناده ضعيف؛ لضعف الحسن بن أبي جعفر.\nورواه ابن ماجه (٣٤٨٨) من طريق عبد الله بن عصمة عن سعيد بن ميمون، عن نافع، عن ابن عمر، مرفوعا. قال البوصيري (١١٥٨): إسناده ضعيف.\nورواه الحاكم ٤/ ٢١١ من طريق عبد الله بن صالح المصري عن عطاف بن خالد عن نافع عن عبد الله بن عمر، به مرفوعا. وضعفه الحافظ في \"اللسان\" ٤/ ١٦١ - ١٦٢ وقال: الظاهر أن عبد الله بن صالح وهم في رفعه.\nورواه الحاكم ٤/ ٢١١، وابن الجوزي (١٤٦٥) من طريق عبد الله بن هشام الدستوائي عن أبيه عن أيوب السختياني، عن نافع عن ابن عمر موقوفا عليه. وصححه الحاكم، لكن قال الذهبي: عبد الله متروك، وكذا أعله ابن الجوزي. وللحديث طريق سادسة تأتي مع زيادة.\n(^١) \"الطب النبوي\" ٢/ ٥١٥ - ٥١٦ (٥٠٥) وهو حديث ابن عباس الضعيف المتقدم.","vol":"27","page":381},{"text":"وسُئل أبو حاتم عن حديث ابن عمر مرفوعًا: \"الحجامة على الريق أمثل فيها شفاء وبركة تزيد في العقل والحفظ\" قال: ليس هذا الحديث بشيء (^١).\nوفي رواية -من طريق فيها ضعف- موقوفة لأبي نعيم: احتجموا على الريق فإنه يزيد الحافظ حفظًا، ولا تحتجموا يوم السبت فإنه يوم يدخل الداء ويخرج الشفاء، واحتجموا يوم الأحد فإنه يوم يخرج الداء ويدخل الشفاء، ولا تحتجموا يوم الاثنين فإنه يوم فجعتم فيه بنبيكم، واحتجموا يوم الثلاثاء فإنه يوم دم وفيه قتل ابن آدم أخاه، ولا تحتجموا يوم الأربعاء فإنه يوم بخس، وفيه سالت عيون الصبر وفيه أنزلت سورة الحديد، واحتجموا يوم الخميس فإنه يوم أنيس وفيه رفع إدريس وفيه لعن إبليس وفيه رد الله على يعقوب بصره ورد عليه يوسف، ولا تحتجموا يوم الجمعة فإن فيه ساعة لو وافقت فيه أمة لماتوا جميعًا (^٢).\nومن حديث عبد الحميد بن صيفي بن صهيب عن أبيه عن جده يرفعه: \"عليكم بالحجامة في (جوزة) (^٣) القمحدوة فإنها دواء من اثنين وسبعين داء من الجنون والجذام والبرص ووجع الأضراس\" (^٤).\n_________\n(^١) \"علل الحديث\" ٢/ ٣٢٠ (٢٤٧٧). ورواه أيضًا ابن حبان في \"المجروحين\" ٣/ ٢٠ - ٢١ من طريق إسماعيل بن إبراهيم، عن المثنى بن عمرو، عن أبي قلابة، عن ابن عمر مرفوعا، به. قال أبو حاتم: إسماعيل والمثنى مجهولان. وقال ابن حبان: المثنى ابن عمرو شيخ يروي عن أبي سنان ما ليس من حديث الثقات لا يجوز الاحتجاج به.\nوهذا الحديث وما سبقه من روايات ذكره الألباني في \"الصحيحة\" (٧٦٦).\n(^٢) \"الطب النبوي\" ١/ ٣٦١ (٢٩٨).\n(^٣) ساقطة من الأصل، والمثبت من \"الطب النبوي\".\n(^٤) \"الطب النبوي\" ١/ ٣٦٥ (٣٠٢). ورواه الطبراني ٨/ ٣٦ (٧٣٠٦)، وضعفه الألباني في \"الضعيفة\" (٣٨٩٤).","vol":"27","page":382},{"text":"ومن حديث الشعبي رفعه: \"خير الدواء اللدود والسعوط والمشي والحجامة والعلق\" (^١).\nوفي \"المصنف\" من حديث ليث بن أبي سليم، عن البهزي رفعه: \"من احتجم يوم الأربعاء أو يوم السبت فأصابه وضح فلا يلومن إلا نفسه\" (^٢).\nومن حديث حفص، عن حجاج رفعه: \"من كان محتجمًا فليتحجم يوم السبت\" (^٣).\nوسئل مالك عن الحجامة في خمس عشرة وسبع عشرة وثلاث وعشرين فكره أن يكون لذلك يوم محدود، وقال: لا أرى بأسًا بالحجامة يوم السبت ويوم الأربعاء والأيام كلها وكذلك السفر والنكاح وأراه عظيمًا أن يكون يوم من الأيام يجتنب ذلك فيه. وأنكر الحديث في هذا.\nوقال الليث: إني لأتقي الحجامة يوم السبت والأربعاء لحديث بلغني. وكان ابن سيرين -فيما ذكره ابن أبي شيبة- يعجبه أن يحتجم من السبع عشرة إلى العشرين.\nقال الطبري: فإن قلت: قوله: \"أمثل ما تداويتم به الحجامة\" أهو على العموم أو الخصوص؟ فإن قلتَ: على العموم فما أنت قائل فيما رواه ابن علية، عن ابن عون، عن ابن سيرين أنه قال: إذا بلغ الرجل أربعين سنة لم يحتجم. قال ابن عون: فتركت الحجامة وكانت\n_________\n(^١) \"الطب النبوي\" ١/ ٢٨٦ (١٨٠) رواه من طريق ابن أبي شيبة في \"المصنف\" ٥/ ٣٢ (٢٣٤٢٣). ورواه البيهقي ٩/ ٣٤٦ وقال: مرسل. وانظر \"الضعيفة\" (٣٥٦٤).\n(^٢) \"المصنف\" ٥/ ٥٧ (٢٣٦٦٥) وفيه: عن ليث عن مكحول. بدل البهزي.\n(^٣) السابق (٢٣٦٦٦).","vol":"27","page":383},{"text":"نعمة من الله؟ وإن قلت: على الخصوص فما الدليل عليه؟ قلت: أمره - ﵇ - أمته إنما هو أمر ندب وهو عام فيما ندبهم إليه من معناه. وذلك أنه أمرهم بها حضًا منه لهم على ما فيه نفعهم، ولدفع ما يخاف من الدم على أجسامهم إذا كثر فندبهم إلى استعمال ذلك لقوله في حديث أنس: \"إن الدم إذا تبيغ بصاحبه قتله\". (^١) وغير بعيد ما روي عن ابن سيرين من النهي المذكور، وذلك أنه في انتقاص من عمره، وانحلال من قوى جسده، وفي ذلك غناء له عن معونته عليه بما يزيده وهنا على وهن، نعم محمول على عدم الاحتياج إليها وإذا احتاج إليها فحق عليه حينئذ إخراجه، والآخر ندب إليه (^٢).\nقلتُ: والأطباء على خلاف ما قاله ابن سيرين.\nقال ابن سينا في أرجوزته المطولة في الفصادة وهي نحو الحجامة:\nومن يكن تعود الفصادة … فلا يكن يقطع تلك العادة\nلكن من بلغ الستينا … وكان ذا ضخامة مبينا\nفافصده في السنة مرتين … ولا تحد فيه عن الفصلين\nإن بلغ السبعين فافصده مرة … ولا تزد فيه على ذي الكرة\nوإن تزد خمسا ففي العامين … في الباسليق افصده مرتين\nوامنعه بعد ذاك كل فصد … فإن ذاك بالشيوخ مردي\n_________\n(^١) رواه الطبري في \"تهذيب الآثار\" مسند ابن عباس - السفر الأول ص ٤٩٤ (٧٧٩)، وصححه الألباني في \"الصحيحة\" (٢٧٤٧).\n(^٢) انتهى من \"تهذيب الآثار\" مسند ابن عباس -السفر الأول- ٥١٧ - ٥١٩. بتصرف.","vol":"27","page":384},{"text":"<span data-type='title' id=toc-3472>١٢ - باب الْحَجْمِ فِي السَّفَرِ وَالإِحْرَامِ</span>\nقَالَهُ ابن بُحَيْنَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٨٣٦]\n\n٥٦٩٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ طَاوُسٍ وَعَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَهْوَ مُحْرِمٌ. [انظر: ١٨٣٥ - مسلم: ١٢٠٢ - فتح ١٠/ ١٥٠]\nوهذا أسنده بعد بلفظ: احتجم بلحي جمل من طريق مكة، وهو محرم، في وسط رأسه (^١).\nوفي حديث ابن عباس: زيادة: من شقيقة كانت به (^٢). وفي رواية: وهو محرم صائم (^٣).\nثم ساق حديث ابن عباس - ﵄ - قَالَ: احْتَجَمَ النَّبِيُّ - ﷺ - وَهْوَ مُحْرِمٌ. وهو ظاهر في جواز الحجامة له، وقد سلف في الحج (^٤)، والله أعلم.\n_________\n(^١) سيأتي برقم (٥٦٩٨) كتاب الطب، باب الحجم من الشقيقة والصداع.\n(^٢) سيأتي برقم (٥٧٠١) كتاب الطب، باب الحجم من الشقيقة والصداع.\n(^٣) رواه أبو داود (٢٣٧٣)، والترمذي (٧٧٥)، (٧٧٧)، وابن ماجه (١٦٨٢)، وأحمد ١/ ٢١٥، وقال الترمذي: حسن صحيح، وضعفه الألباني في \"ضعيف أبي داود\" (٤٠٨)، وقال في \"صحيح ابن ماجه\" (١٣٦٤): صحيح بلفظ: واحتجم وهو محرم، وانظر \"الإرواء\" (٩٣٢).\n(^٤) سلف برقم (١٨٣٥).","vol":"27","page":385},{"text":"<span data-type='title' id=toc-3473>١٣ - باب الْحِجَامَةِ مِنَ الدَّاءِ</span>\n٥٦٩٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسٍ - ﵁ - أَنَّهُ سُئِلَ عَنْ أَجْرِ الْحَجَّامِ، فَقَالَ: احْتَجَمَ رَسُولُ اللهِ - ﷺ -، حَجَمَهُ أَبُو طَيْبَةَ، وَأَعْطَاهُ صَاعَيْنِ مِنْ طَعَامٍ، وَكَلَّمَ مَوَالِيَهُ فَخَفَّفُوا عَنْهُ، وَقَالَ: «إِنَّ أَمْثَلَ مَا تَدَاوَيْتُمْ بِهِ الْحِجَامَةُ وَالْقُسْطُ الْبَحْرِيُّ». وَقَالَ: «لَا تُعَذِّبُوا صِبْيَانَكُمْ بِالْغَمْزِ مِنَ الْعُذْرَةِ، وَعَلَيْكُمْ بِالْقُسْطِ». [انظر: ٢١٠٢ - مسلم: ١٥٧٧ - فتح ١٠/ ١٥٠]\n\n٥٦٩٧ - حَدَّثَنَا سَعِيدُ بْنُ تَلِيدٍ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي عَمْرٌو وَغَيْرُهُ: أَنَّ بُكَيْرًا حَدَّثَهُ، أَنَّ عَاصِمَ بْنَ عُمَرَ بْنِ قَتَادَةَ حَدَّثَهُ، أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - عَادَ الْمُقَنَّعَ ثُمَّ قَالَ: لَا أَبْرَحُ حَتَّى تَحْتَجِمَ، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ فِيهِ شِفَاءً». [انظر: ٥٦٨٣ - مسلم: ٢٢٠٥ - فتح ١٠/ ١٥٠]\nكذا في الأصول: من الداء، وذكره ابن بطال بلفظ: من الدواء (^١).\nذكر فيه حديث أنس - ﵁ - أَنَّهُ سُئِلَ عَنْ أَجْرِ الحَجَّامِ فَقَالَ: احْتَجَمَ رَسُولُ اللهِ - ﷺ -، حَجَمَهُ أَبُو طَيْبَةَ، وَأَعْطَاهُ صَاعَيْنِ مِنْ طَعَامٍ، وَكَلَّمَ مَوَالِيَهُ فَخَفَّفُوا عَنْهُ، وَقَالَ: \"إِنَّ أَمْثَلَ مَا تَدَاوَيْتُمْ بِهِ الحِجَامَةُ وَالْقُسْطُ البَحْرِيُّ\". وَقَالَ: \"لَا تُعَذِّبُوا صِبْيَانَكُمْ بِالْغَمْزِ مِنَ العُذْرَةِ، وَعَلَيْكُمْ بِالْقُسْطِ\".\nوحديث جابر أنه عاد المقنع، ثم قال: لا أبرح حتى يحتجم، فإني سمعت رسول الله - ﷺ - يقول: \"إن فيه شفاء\". (وسلف قريبا) (^٢)\n(الغمز): العصر باليد.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٠٠.\n(^٢) ليست في الأصل، والمثبت من (ص ٢).","vol":"27","page":386},{"text":"وفيه: جواز الأجرة على الحجامة.\nوقال ابن فارس: يقال: عذرت المرأة الصبي: إذا كانت به العذرة، وهي وجع في الحلق يغمز به (^١).\nقال ابن التين: والقسط: شيء شجرته غريبة، وقد سلف ذلك واضحا.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٦٥٥ مادة (عذر).","vol":"27","page":387},{"text":"<span data-type='title' id=toc-3474>١٤ - باب الْحِجَامَةِ عَلَى الرَّأْسِ</span>\n٥٦٩٨ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي سُلَيْمَانُ، عَنْ عَلْقَمَةَ أَنَّهُ سَمِعَ عَبْدَ الرَّحْمَنِ الأَعْرَجَ أَنَّهُ سَمِعَ عَبْدَ اللهِ ابْنَ بُحَيْنَةَ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - احْتَجَمَ بِلَحْيِ جَمَلٍ مِنْ طَرِيقِ مَكَّةَ، وَهْوَ مُحْرِمٌ، فِي وَسَطِ رَأْسِهِ. [انظر: ١٨٣٦ - مسلم: ١٢٠٣ - فتح ١٠/ ١٥٢]\n\n٥٦٩٩ - وَقَالَ الأَنْصَاريُّ: أَخْبَرَنَا هِشَامُ بْنُ حَسَّانَ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - احْتَجَمَ فِي رَأْسِهِ. [انظر: ١٨٣٥ - فتح\n١٠/ ١٥٢]\nذكر فيه حديث ابن بُحَيْنَةَ - ﵁ - أَنَّ النبي - ﷺ - احْتَجَمَ بِلَحْيِ جَمَلٍ مِنْ طَرِيقِ مَكَّةَ وَهْوَ مُحْرِمٌ فِي وَسَطِ رَأسِهِ. (سلف في الحج) (^١).\nوَقَالَ الأَنْصَارِيُّ: أَنَا هِشَامُ بْنُ حَسَّانَ، ثَنَا عِكْرِمَةُ، عَنِ ابن عَبَّاسٍ - ﵄ - أَنَّه - ﷺ - احْتَجَمَ فِي رَأْسِهِ.\nوهذا أسنده الإسماعيلي في \"مستخرجه\" عن الحسن بن سفيان ثنا عبد الله بن فضالة، أنا محمد بن عبد الله الأنصاري، ثنا هشام .. فذكره، (وأخرجه أبو نعيم من حديث يزيد والأنصاري به) (^٢).\nو(لحي جمل) بفتح اللام وكسرها مفردا، وكذا عند ابن عتاب وابن عيسى، وهما لغتان في اللحي، وقد ذكرا، وإن في هذا الحرف عند ابن جعفر بالفتح لا غير. قال أبو علي الحافظ: وهي روايتنا. وكذا وجد بخط الأصيلي في البخاري. قال ابن وضاح: هي عقبة الجحفة.\n_________\n(^١) ليست في الأصل، والمثبت من (ص ٢). والحديث وسلف برقم (١٨٣٦) باب الحجامة للمحرم.\n(^٢) ليست في الأصل، والمثبت من (ص ٢).","vol":"27","page":388},{"text":"وقال غيره: على سبعة أميال من السقيا. واقتصر ابن التين على الفتح، وقال: هو موضع بين مكة والمدينة.\nوقوله: (احتجم في وسط رأسه)، هو بفتح السين، قال الجوهري: كل موضع صلح فيه بين فهو وسط وإلا حرك، وربما سكن، وليس بالوجه (^١).\nوروى الطبري عن شيبان، عن جابر، عن محمد بن علي، عن عبد الله بن جعفر قال: احتجم رسول الله - ﷺ - على قرنه بعد ما سم (^٢).\n_________\n(^١) \"الصحاح\" ٣/ ١١٦٨.\n(^٢) \"تهذيب الآثار\" مسند عبد الله بن عباس ١/ ٥٢٥ (٨٣١).","vol":"27","page":389},{"text":"<span data-type='title' id=toc-3475>١٥ - باب الحجامة مِنَ الشَّقِيقَةِ وَالصُّدَاعِ</span>\n٥٧٠٠ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ هِشَامٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: احْتَجَمَ النَّبِيُّ - ﷺ - فِي رَأْسِهِ وَهْوَ مُحْرِمٌ مِنْ وَجَعٍ كَانَ بِهِ بِمَاءٍ يُقَالُ لَهُ: لَحْيُ جَمَلٍ. [انظر: ١٨٣٥ - مسلم: ١٢٠٢ - فتح ١٠/ ١٥٣]\n\n٥٧٠١ - وَقَالَ مُحَمَّدُ بْنُ سَوَاءٍ: أَخْبَرَنَا هِشَامٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - احْتَجَمَ وَهْوَ مُحْرِمٌ فِي رَأْسِهِ مِنْ شَقِيقَةٍ كَانَتْ بِهِ. [انظر: ١٨٣٥ - مسلم:\n\n١٢٠٢ - فتح ١٠/ ١٣٥]\n\n٥٧٠٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبَانَ، حَدَّثَنَا ابْنُ الْغَسِيلِ قَالَ: حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنْ كَانَ فِي شَيْءٍ مِنْ أَدْوِيَتِكُمْ خَيْرٌ فَفِي شَرْبَةِ عَسَلٍ، أَوْ شَرْطَةِ مِحْجَمٍ، أَوْ لَذْعَةٍ مِنْ نَارٍ، وَمَا أُحِبُّ أَنْ أَكْتَوِىَ». [انظر: ٥٦٨٣ - مسلم: ٢٢٠٥ - فتح ١٠/ ١٥٣]\nذكر فيه حديث ابن أَبِي عَدِيِّ، عَنْ هِشَامٍ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -: احْتَجَمَ النَّبِيُّ - ﷺ - فِي رَأْسِهِ وَهْوَ مُحْرِمٌ مِنْ وَجَعٍ كَانَ بِهِ بِمَاءٍ يُقَالُ لَهُ: لَحْيُ جَمَلٍ.\nقَالَ مُحَمَّدُ بْنُ سَوَاءٍ: ثَنَا هِشَامٌ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ - أَنَّه - ﷺ - احْتَجَمَ فِي رَأْسِهِ وَهْوَ مُحْرِمٌ مِنْ شَقِيقَةٍ كَانَتْ بِهِ.\nوحديث جابر - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"إِنْ كَانَ فِي شَيء مِنْ أَدْوِيَتِكُمْ خَيْرٌ فَفِي شَرْبَةِ عَسَلٍ، أَوْ شَرْطَةِ مِحْجَمٍ، أَوْ لَذْعَة نَارٍ، وَمَا أُحِبُّ أَنْ أَكْتَوِيَ\".\n(الشرح) (^١):\nتعليق محمد بن سواء أسنده الحافظ أبو بكر في \"مستخرجه\" عن أبي\n_________\n(^١) ليست في الأصل، والمثبت من (ص ٢).","vol":"27","page":390},{"text":"يعلى، ثنا محمد بن عبد الله (الأزدي) (^١)، ثنا محمد بن سواء .. فذكره.\n(وحديث ابن عباس الذي قبله أخرجه أبو داود والنسائي (^٢)، وأهمله ابن عساكر، وحديث جابر سلف في العسل) (^٣).\nو(الشقيقة): وجع يأخذ نصف الرأس والوجه، وقال الداودي: هو وجع في ناحية من الرأس مع الصدغ، وقال الفراء: هو وجع يأخذ نصف الرأس والوجه، وهذا قدمته. وقال ابن سيده في \"المحكم\": هو داء يأخذ في نصف الرأس (^٤).\nوفي \"النهاية\": هو نوع من صداع يعرض في مقدم الرأس وإلى أحد جانبيه (^٥). وقال الأطباء: هو وجع مزمن يهيج في أحد جانبي الرأس، وسببه إما أبخرة مرتفعة أو أخلاط حارة أو باردة.\nوروى أبو نعيم من حديث المسيب بن دارم، حدثني عبد الله بن بريدة عن أبيه: كان - ﷺ - ربما أخذته الشقيقة فيمكث اليوم واليومين لا يخرج.\nومن حديث ابن عون، عن ابن المسيب، عن أبي هريرة - ﵁ -: كان - ﷺ - إذا نزل عليه الوحي صدع، فيغلف رأسه بالحناء (^٦).\nقال ابن التين: وفي الحديث أن حجامة الرأس شفاء من كل أوجاع الرأس والنعاس والأضراس. قال الليث: وهي في فاس الرأس التي في\n_________\n(^١) وقع في الأصل: الرازي، وفي (ص ٢): الأزرقي، والمثبت كما ساقه ابن حجر في \"الفتح\" ١٠/ ١٥٤ والعيني في \"عمدة القاري\" ٢١/ ٢٤٢.\n(^٢) أبو داود (١٨٣٦)، و\"السنن الكبرى\" ٤/ ٣٧٧.\n(^٣) من (ص ٢).\n(^٤) \"المحكم\" ٦/ ٦٢ (قشقش) مقلوبة.\n(^٥) \"النهاية\" ٢/ ٤٩٢.\n(^٦) \"الطب النبوي\" ١/ ٣٢٥ (٢٤٠، ٢٤١).","vol":"27","page":391},{"text":"وسط الرأس وربما أعمت، وذكر عن الأطباء أن حجامة الأخدعين نفعها من داء الصدر والرئة (والكبد) (^١)، والحجامة على النقرة لأدواء العينين والرأس والعنق والظهر، والحجامة على الكاهل لأدواء الجسد كله، وحجمه - ﷺ - في أماكن مختلفة لاختلاف أسباب الحاجة إليها، روي أن حجمه في كاهله كان لوجع أصابه في رأسه من أكله الطعام المسموم بخيبر.\nقال الموفق البغدادي: الحجامة تنقي سطح البدن أكثر من الفصد؛ والفصد لأعماق البدن أفضل، وهي تستخرج الدم الرقيق، وتصلح للصبيان، ولمن لا يقوى على الفصد، وفي البلاد الحارة التي لا يصلح فيها الفصد، وتستحب في وسط الشهر وبعده في الربع الثالث من أرابيع الشهر لا في أول الشهر ولا في آخره؛ لأن الأخلاط في أول الشهر لم تكن هاجت، وفي آخره تكون قد سكنت، وأما في وسطه وبُعيده تكون في نهاية التزيد.\nوالحجامة على النقرة تقوم مقام فصد الأكحل، وتنفع من ثقل الحاجبين، وتخفيف الجفنين، وتنفع من جربة وفي البخر. وأما الحجامة على الكاهل تنوب عن فصد الباسليق وتنفع من وجع المنكب والحلق، وعلى الأخدعين تنوب عن فصد القيفال، وتنفع من ارتعاش الرأس، ومن أمراض أجزائه كالوجه والأسنان والأذنين والعينين والأنف والحلق، وتحت الذقن تنفع من أوجاع الأسنان والوجه والحلقوم، وتنفع الرأس والفكين، وعلى البطن تنفع من دماميل الفخذ وجربه، وببوره من النقرس والبواسير وداء الفيل ورياح\n_________\n(^١) من (ص ٢).","vol":"27","page":392},{"text":"المثانة والرحم وحكة الظهر، ووضع المحاجم على المقعدة يجذب من جميع البدن ومن الرأس، وينفع الأمعاء، ويشفي من فساد الحيض (^١).\nفصل:\nقوله: (يقال له لحي جمل)، قال عياض: رواه بعض رواة البخاري مثنى، وفسره فيه في حديث محمد بن بشار فقال: ماء يقال له: لحي جمل (^٢).\nفصل:\nفي سند حديث جابر: ابن الغسيل: وهو عبد الرحمن بن سليمان بن عبد الرحمن بن عبد الله بن حنظلة الغسيل، وأمه أسماء بنت حنظلة بن عبد الله بن حنظلة الغسيل ابن أبي عامر الراهب، واسمه عبد عمرو بن صيفي بن النعمان بن مالك بن أمية بن ضبيعة أخي أمية وعبيد ابني زيد أخي عزيز ومعاوية أولاد مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس.\nفصل:\nقال الطبري: وقد روي عن رسول الله - ﷺ - أنه كان يحتجم على رأسه وبين كتفيه، من حديث أبي كبشة الأنماري وسلمى خادمه - ﷺ -، ومن حديث جرير عن قتادة عن أنس - ﵁ - أنه - ﷺ - كان يحتجم في الأخدعين وبين الكتفين.\nوصحة هذا غير مبطلة صحة الخبر عنه أنه احتجم على رأسه، وذلك أن حجم المحتجم من جسده ما يرجو نفعه في بعض أحايينه غير موجب\n_________\n(^١) انظر: \"زاد المعاد\" ٤/ ٥٣ - ٥٦.\n(^٢) \"مشارق الأنوار\" ١/ ٣٦٩.","vol":"27","page":393},{"text":"علينا حالة احتجامه على هامته ونقرة قفاه وغيرها من أماكن جسده؛ لاختلاف العلل.\nوقد ذكر عن المتقدمين في العلم بحجامة الأدواء أن حجامة الأخدعين نفعها من داء الصدر والرئة والكبد؛ لأنها تجذب الدم منها، وأن الحجامة على النقرة لأدواء العين والرأس والعنق والظهر، وأن الحجامة على الكاهل نفعها من داء الجسد كله، وأنها فوق القحف نفعها من السدود وقروح الفخذ واحتباس الطمث -وهذا قد سلف- فإذا كانت منافع الحجامة مختلفة لاختلاف أماكنها فمعلوم أن حجمه - ﷺ - من جسده ما حجم كان لاختلاف أسباب الحاجة إليه. وروي عنه أن حجمه هامته كان لوجع أصابه في رأسه (^١)، كما تقدم.\n_________\n(^١) \"تهذيب الآثار\" مسند عبد الله بن عباس ١/ ٥٢٤ - ٥٢٥ بتصرف.","vol":"27","page":394},{"text":"<span data-type='title' id=toc-3476>١٦ - باب الْحَلْقِ مِنَ الأَذَى</span>\n٥٧٠٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ قَالَ: سَمِعْتُ مُجَاهِدًا، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ كَعْبٍ -هُوَ ابْنُ عُجْرَةَ- قَالَ: أَتَى عَلَيَّ النَّبِيُّ - ﷺ - زَمَنَ الْحُدَيْبِيَةِ وَأَنَا أُوقِدُ تَحْتَ بُرْمَةٍ، وَالْقَمْلُ يَتَنَاثَرُ عَنْ رَأْسِي، فَقَالَ: «أَيُؤْذِيكَ هَوَامُّكَ؟». قُلْتُ: نَعَمْ. قَالَ: «فَاحْلِقْ وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةً، أَوِ انْسُكْ نَسِيكَةً». قَالَ أَيُّوبُ: لَا أَدْرِي بِأَيَّتِهِنَّ بَدَأَ. [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح ١٠/ ١٥٤]\nذكر فيه حديث كعب بن عجرة، وقد سلف في الحج (والمغازي) (^١).\nوفيه: أن كل ما يتأذى به المؤمن وإن صغر أذاه فمباح له إزالته وإماطته عنه؛ لأن تناثر القمل على كعب كان من شعث الإحرام، وذلك لا محالة أهون من علة لو كانت بجسده، فكما أمره - ﷺ - بإماطة أذى القمل عنه كان مداواة أسقام الجسد أولى بإماطتها بالدواء، بخلاف قول الصوفية الذين لا يرون بالمداواة.\n_________\n(^١) ساقطة من الأصل، والمثبت من (ص ٢).","vol":"27","page":395},{"text":"<span data-type='title' id=toc-3477>١٧ - باب مَنِ اكْتَوَى أَوْ كَوَى غَيْرَهُ، وَفَضْلِ مَنْ لَمْ يَكْتَوِ</span>\n٥٧٠٤ - حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ سُلَيْمَانَ بْنِ الْغَسِيلِ، حَدَّثَنَا عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ قَالَ: سَمِعْتُ جَابِرًا عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنْ كَانَ فِي شَيْءٍ مِنْ أَدْوِيَتِكُمْ شِفَاءٌ فَفِي شَرْطَةِ مِحْجَمٍ، أَوْ لَذْعَةٍ بِنَارٍ، وَمَا أُحِبُّ أَنْ أَكْتَوِيَ». [انظر: ٥٦٨٣ - مسلم: ٢٢٠٥ - فتح ١٠/ ١٥٤]\n\n٥٧٠٥ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا ابْنُ فُضَيْلٍ، حَدَّثَنَا حُصَيْنٌ، عَنْ عَامِرٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄قَالَ: لَا رُقْيَةَ إِلاَّ مِنْ عَيْنٍ أَوْ حُمَةٍ. فَذَكَرْتُهُ لِسَعِيدِ بْنِ جُبَيْرٍ فَقَالَ: حَدَّثَنَا ابْنُ عَبَّاسٍ: قَالَ رَسُولُ اللهِ - ﷺ -: «عُرِضَتْ عَلَيَّ الأُمَمُ، فَجَعَلَ النَّبِيُّ وَالنَّبِيَّانِ يَمُرُّونَ مَعَهُمُ الرَّهْطُ، وَالنَّبِيُّ لَيْسَ مَعَهُ أَحَدٌ، حَتَّى رُفِعَ لِي سَوَادٌ عَظِيمٌ، قُلْتُ: مَا هَذَا؟ أُمَّتِي هَذِهِ؟ قِيلَ: هَذَا مُوسَى وَقَوْمُهُ. قِيلَ انْظُرْ إِلَى الأُفُقِ. فَإِذَا سَوَادٌ يَمْلأُ الأُفُقَ، ثُمَّ قِيلَ لِي: انْظُرْ هَا هُنَا وَهَا هُنَا -فِي آفَاقِ السَّمَاءِ- فَإِذَا سَوَادٌ قَدْ مَلأَ الأُفُقَ، قِيلَ: هَذِهِ أُمَّتُكَ وَيَدْخُلُ الْجَنَّةَ مِنْ هَؤُلَاءِ سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ\". ثُمَّ دَخَلَ وَلَمْ يُبَيِّنْ لَهُمْ، فَأَفَاضَ الْقَوْمُ وَقَالُوا: نَحْنُ الَّذِينَ آمَنَّا بِاللهِ وَاتَّبَعْنَا رَسُولَهُ، فَنَحْنُ هُمْ أَوْ أَوْلَادُنَا الَّذِينَ وُلِدُوا فِي الإِسْلَامِ، فَإِنَّا وُلِدْنَا فِي الْجَاهِلِيَّةِ. فَبَلَغَ النَّبِيَّ - ﷺ - فَخَرَجَ فَقَالَ: \"هُمُ الَّذِينَ لَا يَسْتَرْقُونَ، وَلَا يَتَطَيَّرُونَ، وَلَا يَكْتَوُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ». فَقَالَ عُكَّاشَةُ بْنُ مِحْصَنٍ: أَمِنْهُمْ أَنَا يَا رَسُولَ اللهِ؟ قَالَ: «نَعَمْ». فَقَامَ آخَرُ فَقَالَ: أَمِنْهُمْ أَنَا؟ قَالَ: «سَبَقَكَ عُكَّاشَةُ». [انظر: ٣٤١٠ - مسلم: ٢٢٠ - فتح ١٠/ ١٥٥]\nذكر فيه حديث جابر السالف قريبًا، وفيه: \"وما أحب أن أكتوي\" وحديث حصين، ثنا عامر، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ. فَذَكَرْتُهُ لِسَعِيدِ بْنِ جُبَيْرٍ فَقَالَ: ثَنَا ابن عَبَّاسٍ قَالَ: قال","vol":"27","page":396},{"text":"رَسُولُ اللهِ - ﷺ -: \"عُرِضَتْ عَلَيَّ الأُمَمُ .. \" الحديث. وفيه: \"وَيَدْخُلُ الجَنَّةَ مِنْ هؤلاء سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ\". وفي آخره: \"هُمُ الذِينَ لَا يَسْتَرْقُونَ، وَلَا يَتَطَيَّرُونَ، وَلَا يَكْتَوُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ\". فَقَالَ عُكَاشَةُ بن مِحْصَنٍ: أَمِنْهُمْ أَنَا يَا رَسُولَ اللهِ؟ قَالَ: \"نَعَمْ\". فَقَامَ آخَرُ فَقَالَ: أَمِنْهُمْ أَنَا؟ فقَالَ: \"سَبَقَكَ بها عُكَّاشَةُ\".\nوقد سلف الكلام عليه قريبا.\nفنذكر هنا أمورًا:\nأحدها: حديث عامر الشعبي منقطع، قال البخاري في بعض نسخه: استفدنا من هذا أن حديث عمران مرسل، وحديث ابن عباس مسند.\nقلت: وهو مع إرساله موقوف، وإن كان أبو داود لما رواه عن مسدد، ثنا عبد الله بن داود، عن مالك بن مغول، عن حصين، عن الشعبي، عن عمران رفعه به (^١)، ورواه الترمذي من طريق سفيان عن حصين، ثم قال: ورواه شعبة، عن حصين، عن الشعبي، عن بريدة (^٢) ورواه ابن ماجه عن طريق أبي جعفر الرازي عن حصين، عن الشعبي، عن بريدة به مرفوعا. وأخرجه من حديث هشيم عن حصين موقوفا، ورواه أيضًا من حديث أنس مرفوعا أنه رخص في الرقية من العين والحمة والنملة (^٣).\nولأبي داود من حديث سهل بن حنيف مرفوعا: \"لا رقية إلا من نفس أو حُمَة أو لدغة\" (^٤).\n_________\n(^١) أبو داود (٣٨٨٤).\n(^٢) الترمذي (٢٠٥٧).\n(^٣) ابن ماجه (٣٥١٣، ٣٥١٦) ولم أقف عنده على الطريق الموقوفة.\n(^٤) أبو داود (٣٨٨٨).","vol":"27","page":397},{"text":"فصل:\nقوله: (فذكرته لسعيد بن جبير)، هو حصين بن عبد الرحمن، جاء مبينا في بعض طرقه عند البخاري، وعنده أيضًا عن عائشة - ﵂ -: أمرني رسول الله - ﷺأو أمر- أن يسترقى من العين (^١).\nوعنده أيضًا أنه - ﷺ - رخص لأهل بيت من الأنصار في الرقية من كل ذي حمة (^٢).\nوعنده أيضًا من حديث أبي هريرة مرفوعا: \"العين حق\" (^٣). ومن حديث أم سلمة أنه - ﷺ - رأى جارية في بيتها في وجهها سفعة -يعني صفرة- فقال: \"بها نظرة، استرقوا لها\" (^٤).\nومن حديث أنس - ﵁ -: أذن رسول الله - ﷺ - لأهل بيت من الأنصار أن يرقوا من الحمة والأذن، قال أنس: كويت من ذات الجنب ورسول الله - ﷺ - حي، وشهدني أبو طلحة وأنس بن النضر وزيد بن ثابت، وأبو طلحة كواني (^٥).\nوعند مسلم عنه: رخص رسول الله - ﷺ - في الرقية من الحمة والنملة (^٦).\nولأبي داود \"لا رقية إلا من عين أو حُمَة أو دم يرقأ\" (^٧).\n_________\n(^١) سيأتي برقم (٥٧٣٨)، باب: رقية العين.\n(^٢) سيأتي برقم (٥٧٤١) باب: رقية الحية والعقرب.\n(^٣) سيأتي برقم (٥٧٤٠) باب: العين حق.\n(^٤) سيأتي برقم (٥٧٣٩) باب: رقية العين.\n(^٥) سيأتي برقم (٥٧١٩، ٥٧٢٠، ٥٧٢١) باب: ذات الجنب.\n(^٦) مسلم (٢١٩٦) كتاب: السلام، باب: استحباب الرقية.\n(^٧) أبو داود (٣٨٨٩).","vol":"27","page":398},{"text":"وعند مسلم عن ابن عباس - ﵄ - مرفوعا: \"العين حق، لو كان شيء سابق القدر سبقته العين، وإذا استغسلتم فاغسلوا\" (^١).\nولأبي داود عن عائشة - ﵂ - أنها قالت: كان يأمر العائن فيتوضأ ثم يغتسل منه المعين (^٢).\nوللنسائي من حديث عامر بن ربيعة أنه - ﷺ - قال: \"إذا رأى أحدكم من نفسه أو ماله أو أخيه شيئًا يعجبه فليدع بالبركة؛ فإن العين حق\" (^٣).\nوللترمذي -وقال صحيح- عن أسماء بنت عميس: يا رسول الله، إن ولد جعفر تسرع إليهم العين، أفنسترقي لهم؟ قال: \"نعم؛ فإنه لو كان شيء سابق القدر لسبقته العين\" (^٤).\nولابن أبي عاصم من طريق ضعيفة: \"أكثر ما يحفر لأمتي من القبور العين\" (^٥).\nوعن حية بن حابس، عن أبيه أنه سمع رسول الله - ﷺ - يقول: \"لا شيء في الهامة، والعين حق\". قال الترمذي: غريب (^٦). وقال أبو عمر: في سنده اضطراب (^٧).\nوفي \"الموطأ\" عن أم سلمة أنه - ﷺ - قال: \"لا تسترقوا إلا من عين\" (^٨).\n_________\n(^١) مسلم (٢١٨٨) كتاب: السلام، باب: الطب والمرض والرقى.\n(^٢) أبو داود (٣٨٨٠).\n(^٣) \"السنن الكبرى\" ٦/ ٢٥٦.\n(^٤) الترمذي (٢٠٥٩).\n(^٥) هو في \"المعجم الكبير\" للطبراني ٢٤/ ١٥٥ (٣٩٩) عن داود بن أبي عاصم عن أسماء بنت عميس، بلفظ \"نصف ما يحفر لأمتي من القبور من العين\".\n(^٦) رواه الترمذي برقم (٢٠٦١)، وقوله مذكور بعد حديث (٢٠٦٢).\n(^٧) \"الاستيعاب\" ١/ ٣٤٥.\n(^٨) \"الموطأ\" ص ٥٨٤، وفيه \"ألا تسترقون له من العين\".","vol":"27","page":399},{"text":"وعن عائشة - ﵂ - أن الصديق قال ليهودية ترقيني: ارقيها بكتاب الله (^١).\nولأبي داود عن الشفاء بنت عبد الله قالت: دخل رسول الله - ﷺ - وأنا عند حفصة فقال: \"ألا تعلمين هذِه رقية النملة كما علمتيها الكتابة؟ \" (^٢).\nولمسلم عن عوف بن مالك أنه - ﷺ - قال: \"اعرضوا علي رقاكم\". ثم قال: \"لا بأس ما لم يكن فيه شرك\".\nوعن جابر - ﵁ - أرخص رسول الله - ﷺ - في رقية الحية لبنى عمرو بن حزم، وفي لفظ: \"من استطاع أن ينفع أخاه فليفعل\" (^٣).\nفصل:\nالعين: نظر باستحسان ويشوبه شيء من الحسد، ويكون الناظر خبيث الطبع كذوات السموم. نبه عليه ابن الجوزي، ولولا هذا لكان كل عاشق يصيب معشوقه بالعين، يقال: عِنْتَ الرجل: إذا أصبته بعينك، فهو معين ومعيون، والفاعل: عائن.\nومعنى قوله: (\"العين حق\") أي: تصيب بلا شك عاجلا كأنها سابق القدر.\nوقد أشكلت إصابة العين على قوم، فاعترضوا على هذا الحديث، فقالوا: كيف تعمل العين من بُعْدٍ حتى تمرض؟\nوالجواب: أن طبائع الناس تختلف كما تختلف طبائع الهوام، وأن ذلك يصل من أعينهما في الهواء حتى يصيبه، وقال رجل عيون: إذا رأيتُ شيئا يعجبني وجدتُ حرارة تخرج من عيني.\n_________\n(^١) السابق ص ٥٨٦.\n(^٢) أبو داود (٣٨٨٧).\n(^٣) مسلم (٢٢٠٠، ٢١٩٩) كتاب: السلام، بابي: استحباب الرقية ..، لا بأس بالرقى ..","vol":"27","page":400},{"text":"وقد عرف أن في الناس من تلسعه العقرب فيموت العقرب، فلا ينكر أن يكون في الناس ذو طبيعة ذات ضر وسم، فإذا نظر إلى ما يعجبه فُصِلَ من عينه شيء في الهواء من السم فيصل إلى المرئي فيقتله.\nومما يشبه هذا أن المرأة الطامث تدنو من إناء اللبن فيفسد اللبن، وليس ذلك إلا لشيء فصل عنها فوصل إلى اللبن، وقد تدخل البستان فتضر بكثير من العروش من غير أن تمسها، ويفسد العجين إذا وضع في البيت الذي فيه البطيخ، وثاقب الحنظل تدمع عيناه، كذا قاطع البصل، والناظر إلى العين المحمرة، وقد يتثاءب الرجل فيتثاءب غيره.\nفصل:\nقال أبو عمر: قوله - ﷺ - أي فيما يأتي: \"علام يقتل أحدكم أخاه\" دليل على أن العين حق، وربما قتلت وكانت سببًا من أسباب المنية.\nوقوله: (\"لو كان شيء يسبق القدر لسبقته العين\") دليل على أن المرء لا يصيبه إلا ما قدر له، وأن العين لا تسبق القدر لكنها من القدر.\nوقوله: (\"ألا بركت؟ \") به دليل على أن العين لا تضر ولا تعدو إذا برك العائن، فواجب على كل من أعجبه شيء أن يبرك، وإذا دعا بالبركة صرف المحذور لا محالة، والتبريك أن يقول: تبارك الله أحسن الخالقين، اللهم بارك فيه (^١).\nفصل:\nويؤمر العائن بالاغتسال، ويجبر إن أبى؛ لأن الأمر للوجوب، ولا ينبغي لأحد أن يمنع أخاه ما ينتفع به أخوه ولا يضره هو، لا سيما إذا كان بسببه وهو الجاني عليه.\n_________\n(^١) \"التمهيد\" ٦/ ٢٣٧ - ٢٤١ باختصار.","vol":"27","page":401},{"text":"والاغتسال ورد في حديث عامر بن ربيعة (^١)، وهو أنه يغسل وجهه ويديه ومرفقيه وركبتيه وأطراف رجليه وداخلة إزاره في قدح ثم صب عليه. وفي رواية: ويديه إلى المرفقين والركبتين (^٢). وفي رواية أن عامرا غسل صدره. وفي أخرى: حسى منه حسوات (^٣).\nقال أبو عمر: وأحسن شيء في تفسيره ما وصفه الزهري راوي الحديث الذي عند مسلم: يؤتى بقدح من ماء، فيدخل يده في القدح (ثم يتمضمض في القدح) (^٤) ويغسل وجهه في القدح، ثم يصب بيده اليسرى على كفه اليمين، ثم بكفه اليمنى على كفه اليسرى، ثم يدخل يده اليسرى فيصبه بها على مرفق يده اليمنى، ثم بيده اليمنى على مرفق يده اليسرى، ثم يغسل قدمه اليمنى، ويغسل قدمه اليسرى ثم يدخل يده اليمنى فيغسل الركبتين، ثم يأخذ داخلة إزاره فيصب على رأسه صبة واحدة، ولا يضع \"القدح به حتى يفرغ. زاد ابن عيينة في روايته عن الزهري: وأن يصبه من خلفه صبة واحدة تجري على جسده، ولا يوضع القدح في الأرض، ويغسل أطرافه وركبتيه وداخلة إزاره في القدح (^٥).\nقال النواوي: ولا يغسل ما بين المرفقين والكفين، وقد سلف في رواية خلافه.\nقال: وداخلة إزاره هو الطرف المتدلي الذي يلي حقوه الأيمن.\n_________\n(^١) انظر في \"الموطأ\" ص ٥٨٢، و\"مسند أحمد\" ٣/ ٤٨٦.\n(^٢) \"السنن الكبرى\" للنسائي ٤/ ٣٨١ (٧٦١٧).\n(^٣) \"مصنف عبد الرزاق\" ١١/ ١٤ (٩٧٦٦).\n(^٤) في (ص ٢): (فيمضمض ويمجه).\n(^٥) \"التمهيد\" ٦/ ٢٤١ - ٢٤٣ بتصرف.","vol":"27","page":402},{"text":"قال: وظن بعضهم أن داخلة إزاره كناية عن الفرج، وجمهور العلماء على ما قدمناه، وإذا استكمل هذا منه صبه من خلفه على رأسه (^١).\nوقال القرطبي: داخلة الإزار هو إدخاله وغمسه في القدح، ثم يقوم الذي يأخذ القدح فيصبه على رأس المعين من خلفه على جميع جسده، وقيل: يغسله بذلك، ثم يكفأ الإناء على ظهر الأرض (^٢).\nوذكر عياض أن غسل العائن وجهه إنما هو صبة واحدة بيده اليمنى، وكذلك باقي أعضائه، إنما هو صبه على ذلك العضو من القدح ليس على صفة غسل الأعضاء من الوضوء وغيره، وكذلك داخلة إزاره إنما هو غمسه في القدح، أي كما سلف، ويستغفل المعين عند صبه عليه. هذِه رواية ابن أبي ذئب عن الزهري، وفي رواية عقيل عنه الابتداء بغسل الوجه قبل المضمضة، ويغسل طرف قدمه اليمنى من أصول أصابعه، واليسرى كذلك. وداخلة الإزار هي المئزر، والمراد بداخلته ما يلي الجسد منه. وقيل: المراد موضعه من الجسد، فقيل: المراد مذاكيره، وقيل: وركه؛ إذ هو معقد الإزار (^٣).\nفصل:\nقال عياض: وقال بعض العلماء: ينبغي إذا عرف واحد بالإصابة بالعين أن يجتنب ويحترز منه، وينبغي للإمام منعه من مداخلة الناس، ويأمره بلزوم منزله، وإن كان فقيرا رزقه ما يكفيه، فضرره أكثر من ضرر آكل الثوم والبصل الذي منعه رسول الله - ﷺ - من دخول المسجد\n_________\n(^١) \"شرح مسلم\" ١٤/ ١٧٢.\n(^٢) \"المفهم\" ٥/ ٥٦٧.\n(^٣) \"إكمال المعلم\" ٧/ ٨٤.","vol":"27","page":403},{"text":"لئلا يؤذي الناس، ومن ضرر المجذومة التي منعها عمر - ﵁ - الطواف مع الناس (^١). وما ذكره ظاهر.\nفصل:\nقال أبو عمر: الرجل الصالح قد يكون عائنا، وأن هذا ليس من باب الصلاح ولا من باب الفسق في شيء، وأن العائن لا ينفى كما زعم بعض الناس (^٢).\nقلت: (ذكر) (^٣) القاضي حسين أن نبيا عان قومه (^٤).\nفصل:\nقال القرطبي: لو انتهت إصابة العين إلى أن يعرف ذلك ويعلم من حاله، أنه كلما تكلم بشيء معظما له أو متعجبا منه أصيب ذلك الشيء وتكرر ذلك بحيث يصير ذلك عادة، فما أتلفه بعينه غرمه، وإن قتل أحدا بعينه عامدًا لقتله قتل به، كالساحر القاتل بسحره عند من لا يقتله كفرا، وأما عندنا فيقتل على كل حال قتله بسحره أم لا؛ لأنه كالزنديق (^٥).\nفصل:\nذهبت الفلاسفة -كما قال ابن العربي- إلى أن ما يصيب العين من جهة العائن إنما هو صادر عن تأثير النفوس بقوتها فيه، فأول ما تؤثر في نفسها، ثم تقوى فتؤثر في غيرها. وقيل: إنما هو سم في عين العائن\n_________\n(^١) السابق ٧/ ٨٥.\n(^٢) \"التمهيد\" ١٣/ ٦٩.\n(^٣) ليست في الأصل.\n(^٤) هذا الكلام يقدح في كمال الأنبياء، فالأنبياء متصفون بالكمال الخَلْقي والخُلُقي.\nوانظر هذه المسألة في \"الشفا\" ١/ ٨٨.\n(^٥) \"المفهم\" ٥/ ٥٦٨.","vol":"27","page":404},{"text":"يصيب لفحة المعين عند التحديق إليه كما يصيب لفح سم الأفعى من يتصل به (^١).\nقلت: ومذهب أهل السنة أن العين إنما تفسد وتهلك عند نظر العائن بفعل الله، أجرى العادة أن يخلق الضرر عند مقابلة هذا الشخص لشخص آخر بمشيئة الله ﴿وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللهِ﴾ [البقرة: ١٠٢].\nفصل:\nلما ذكر أبو بكر الكلاباذي حديث الحارث عن علي - ﵁ - أن جبريل قال لرسول الله - ﷺ -: صدق بالعين؛ فإن العين حق (قال) (^٢): يجوز أن يكون معنى العين التي تجري فيها الأحكام والأمور في الخلق، وهو القضاء القديم (والقدرة السابقة) (^٣)، فكأنه قال: صدق بالعين وتحقق أن الذي أصاب منها إنما هو (بقدر) (^٤) الله لا أنه حدث في الوقت. فكأنه قال: صدق بالقدر.\nويجوز أن يكون الناظر إذا نظر إلى شيء فاستحسنه حتى شغل به عن ذكر الله تعالى فلم يرجع إليه ولا إلى رؤية صنيعه أحدث الله تعالى في المنظور علة، ويكون نظر الناظر سببها، فيؤاخذه الله بجنايته بنظره إليه على غفلة من ذكر الله، كأنه هو الذي فعلها به.\nوهذا كالضرب من الضارب بالسيف فيحدث الله الجراحة في المضروب وهو يكون الجارح، وإن كان ذلك من فعل الله وليس بفعل\n_________\n(^١) \"عارضة الأحوذي\" ٨/ ٢١٥ - ٢١٦.\n(^٢) ساقطة من الأصل.\n(^٣) في الأصل: السابق.\n(^٤) في (ص ٢): بقضاء.","vol":"27","page":405},{"text":"الضارب، ولكن (لما كان) (^١) الضارب منهيًّا عن الضرب بغير حقه لخفة الوعيد الذي أوعده الله به واستحقه بجنايته وهو الضرب، وكذلك الناظر نهي عن نظره إلى شئ من الأشياء على غفلة، ونسيان ذكر الله، فكانت هذِه جنايته، فيجوز أن يحدث الله في المنظور علة (يؤاخذ) (^٢) الناظر بجنايتها (^٣).\nقلت: وما فسر به العين بالقدر نظر.\nفصل:\n(الحمة) بضم الحاء المهملة ثم ميم مخففة ثم هاء؛ كذا ذكره ثعلب وقال: وهي سم العقرب. وقال الخطابي: هي كل شيء يلدغ أو يلسع (^٤). وقال الفراء: هي السم. وقيل: شوكة العقرب.\nقال صاحب \"المطالع\": وهو غلط، وأصله حمو أو حمي، والهاء عوض من الواو، ولامه ياء.\nوقال ابن سيده: والحمة، قال بعضهم: هي الإبرة التي تضرب بها الحية والعقرب والزنبور أو تلدغ بها، والجمع: حماة وحمى (^٥).\nوقال الجاحظ: من سمّى إبرة العقرب حمة فقد أخطأ، وإنما الحمة سموم ذوات الشعر كالدبر، وذوات الأنياب والأسنان كالأفعى وسائر الحيات، وكسموم ذوات الإبر من العقارب، وأما البيش وما أشبهه من السموم فليس يقال له: حمة. وههنا أمور لها سموم، ولم نسمعهم يسمون جميع السموم الحمة، وقلنا مثل ما قالوا، وانتهينا إلى حيث انتهوا.\n_________\n(^١) ساقطة من الأصل.\n(^٢) في الأصل: يأخذ.\n(^٣) \"بحر الفوائد\" المسمى بـ \"معاني الأخبار\" ١/ ١٩٧ (١٢٨) بتصرف.\n(^٤) \"أعلام الحديث\" ٣/ ٢١١٦.\n(^٥) \"المحكم\" ٣/ ٣٤٨.","vol":"27","page":406},{"text":"وقال المطرز في \"يواقيته\": حمَّة بالتشديد. وعند كراع: وجمعها حمون وحمات، كما قالوه: برة وبرون وبرات، قال: وكأنها مأخوذة من حميت النار تحمى: إذا اشتد حرارتها.\nفصل:\nقوله: (\"لا رقية إلا من عين أو حمة\")، قال الخطابي: يريد لا رقية أولى وأشفى من رقية العين (^١)، وقد أسلفنا عن القزاز: الحمة: السم.\nوكذلك قال ابن سيرين: يكره الترياق إذا كان فيه الحمى. يعني: سموم الحيات. قال: والذي في الحديث: الحمة كل هامة ذات سم من حية أو عقرب.\nقال الجوهري: الحمى: حمة العقرب، سمها وحرها، وهي بالتخفيف، وأما حمة الحر -وهو معظمه- فبالتشديد (^٢)، وقيل: الحمة: لدغة الحية. وبخط الدمياطي: أي من لدغة ذي حمة وهي السم كالعقرب.\nفصل:\nوقوله في حديث ابن عباس: (فأفاض القوم)، أي: في الكلام واندفعوا إليه.\nفصل:\nقال ابن بطال: في حديث [جابر] (^٣) إباحة الكي والحجامة، وأن الشفاء فيهما؛ لأنه لا يدل أمته على ما فيه الشفاء لهم إلا ومباح لهم الاستشفاء به والتداوي.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١١٥.\n(^٢) \"الصحاح\" ٦/ ١٣٢١.\n(^٣) مثبتة من هامش الأصل حيث كتب: سقط جابر من أصله.","vol":"27","page":407},{"text":"فإن قلت: ما معنى قوله: \"وما أحبُّ أن أكتوي\" قيل: معناه -والله أعلم- أن الكي إحراق بالنار وتعذيب بها، وقد كان - ﷺ - يتعوذ كثيرًا من (فتنة النار و) (^١) عذاب النار، فلو اكتوى بها لكان قد عجل لنفسه ألم ما قد استعاذ بالله منه.\nفإن قيل: فهل نجد في الشريعة مثل هذا مما أباحه لأمته ولم يفعله هو؟ قيل: بلى، وذلك أنه - ﷺ - أباح لأصحابه أكل الضب وامتنع هو، وبين علة امتناعه منه فقال: \"لم يكن بأرض قومي فأجدني أعافه\".\nومثله عدم أكله الثوم والبصل والخضرات المنتنة الريح، وأباحها لأمته وقال: \"إني أناجي من لا تناجي\". وقال مرة: \"إنه يحضرني من الله حاضر\". فكذلك أباح الكي وكرهه في خاصة نفسه (^٢).\nفصل:\nقوله: (\"لا يسترقون\") قيل: فيه دليل على كراهة التداوي، وقيل: ليس فيه دليل على منع الرقية، ووجهه أن يكون تركها توكلا على الله ورضًا بالبلاء والقضاء، وهذِه أرفع الدرجات، وذهب إلى هذا أبو الدرداء وغيره من الصحابة، وروي ذلك عن الصديق وابن مسعود.\nويحتمل أن يكون كره من الرقية ما كان على مذهب التمائم التي كانوا (في الجاهلية) (^٣) يعلقونها، والعوذ التي كانوا في الجاهلية يتعاطونها يزعمون أنها تذهب الآفات عنهم، وكانوا يرون معظم السبب في ذلك الجن ومعونتهم، وهذا محظور محرم التصديق به، ويكره أيضًا الرقى بالعجمية؛ لأنه ربما يكون كفرا وقولًا يدخله الشرك.\n_________\n(^١) ساقطة من الأصل.\n(^٢) \"شرح ابن بطال\" ٩/ ٤٠٤.\n(^٣) ساقطة من الأصل.","vol":"27","page":408},{"text":"وقال أبو الحسن القابسي: معنى \"لا يسترقون\" يريد به الذي كانوا يسترقون به في الجاهلية مما ليس في كتاب الله، وهو ضرب من السحر، فأما الاسترقاء بكتاب الله فقد فعله - ﷺ - وأمر به، وليس بمخرج عن التوكل؛ لأن الثقة بالله، والاعتماد في الأمور عليه، وتفويض كل ذلك بعد استفراغ الوسع في السعي فيما بالعبد الحاجة إليه في أمر دينه ودنياه، على ما أمر به لا كما قاله بعض الصوفية أن التوكل حده الاستسلام للسباع، وترك الاحتراز من الأعداء ورفض السعي للمعايش والمكاسب، والإعراض عن علاج العلل تمسكا بقوله: \"ولا يكتوون .. \" الحديث. ومعناه: معتقدين أن الشفاء (والبرء في) (^١) الكي وغيره دون إذن الله بالشفاء، وأما من اكتوى معتقدا إذا شفي أن الله هو الذي شفاه فهو المتوكل على ربه.\nفصل:\nوقوله: (\"ولا يتطيرون\") الطيرة: التطير من الشيء، وهو أن يرى شيئا يتشاءم به، واشتقاقه من الطير كالغراب ونحوه، وفي بعض الحديث: \"ثلاث لا يسلم منهن أحد: الظن، والطيرة، والحسد، فإذا ظننت فلا تحقق، وإذا تطيرت فلا ترجع، وإذا حسدت فلا تبغ\" (^٢).\nوقال الطبري: معنى \"لا يسترقون ولا يتطيرون\" -والله أعلم- الذين لا يفعلون شيئا من ذلك معتقدين أن البرء إن حدث عقب ذلك كان من عند غير الله، وأنه كان بسبب الكي والرقية، وأن الذي يتطير منه لو لم يتضرر\n_________\n(^١) في (ص ٢): والترقي و.\n(^٢) ذكره العراقي في \"المغني\" ٢/ ٨٦٢ (٣١٦٩) بلفظ: ينجو، بدل: يسلم، وعزاه إلى ابن أبي الدنيا في كتاب \"ذم الحسد\" من حديث أبي هريرة. قال: وفيه يعقوب بن محمد الزهري. وموسى بن يعقوب الزمعي ضعفهما الجمهور.","vol":"27","page":409},{"text":"من أجله ومضى كان مصيبه -إن أصابه مكروه- من قبل مضيه لا من قبل الله، فأما من انصرف ومضى وهو في كلا حاليه معتقدا أنه لا ضار ولا نافع غير الله، وأن الأمور كلها بيده، فإنه غير معني بقوله: \"لا يكتوون ولا يتطيرون\".\nفصل:\nاختلف الناس في التوكل كما قاله الطبري، فقالت طائفة: لا يستحق اسم التوكل حتى لا يخالط قلبه خوف شيء غير الله من سبع عاد وعدو لله كافر (حتى) (^١) يترك السعي على نفسه في طلب رزقه؛ لأن الله تعالى قد ضمن أرزاق العباد، والشغل بطلب المعاش شاغل عن الخدمة.\nواحتجوا بما رواه فضيل، عن هشام، عن الحسن، عن عمران بن حصين رفعه: \"من انقطع إلى الله كفاه الله كل مئونة، ورزقه من حيث لا يحتسب، ومن انقطع إلى الدنيا وكله الله إليها\" (^٢).\nوبما رواه فضيل، عن عطية، عن أبي سعيد مرفوعا: \"لو فر أحدكم من رزقه لأدركه كما يدركه الموت\" (^٣).\nوقالت أخرى: حده الثقة به، والاستسلام لأمره، والإيقان بأن قضاءه عليه ماض، واتباع سنته (وسنة رسوله، ومن اتباع سنته) (^٤) سعي العبد فيما لا بد له منه، ومن مطعم ومشرب وملبس؛ لقوله\n_________\n(^١) في (ص ٢): لا.\n(^٢) \"معجم الطبراني الصغير\" ١/ ٢٠١ (٣٢١) وقال: لم يروه عن هشام إلا الفضيل تفرد به إبراهيم بن الأشعث الخراساني.\n(^٣) \"معجم الطبراني الصغير\" ١/ ٣٦٥ (٦١١). وقال لا يروى عن أبي سعيد إلا بهذا الإسناد تفرد به الحسين بن علي الصدائي.\n(^٤) ساقطة من الأصل.","vol":"27","page":410},{"text":"تعالى: ﴿وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ﴾ [الأنبياء: ٨].\nومن سببه أن يحترز من عدوه كما فعل الشارع يوم أحد من مظاهرته بين درعين وتغفره بالمغفر؛ ليتقي به سلاح المشركين، وإقعاده الرماة على فم الشعب؛ ليدفعوا من أراد إتيانه، وكصنيعه الخندق حول المدينة تحصينا للمسلمين وأموالهم مع كونه من (الثقة و) (^١) التوكل والثقة بربه بمحل لا يبلغه أحد، ثم كان من أصحابه ما لا يجهله أحد من تحولهم عن منازلهم مرة إلى الحبشة وأخرى إلى المدينة؛ خوفا على أنفسهم من مشركي مكة وهربًا بدينهم أن يثبتوهم عنه بتعذيبهم إياهم.\nوقد أحسن الحسن البصري حين قال -للمخبر عن عامر بن عبد الله أنه نزل مع أصحابه في طريق الشام على ماء حال الأسد بينهم وبين الماء، فجاء عامر إلى الماء فأخذ منه حاجته، فقيل له: لقد خاطرت بنفسك! وقال: لأن تختلف الأسنة في جوفي أحب إلى أن يعلم الله أني أخاف شيئا سواه-: قد خاف من كان خيرًا من عامر، موسى - ﵇ - حين قيل له: ﴿إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ (٢٠) فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ (٢١)﴾ [القصص: ٢٠، ٢١] وقال أيضًا: ﴿فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ﴾ [القصص: ١٨] وقال حين ألقى السحرة حبالهم وعصيهم: ﴿فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى (٦٧) قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى (٦٨)﴾ [طه: ٦٧، ٦٨] قالوا: فالمخبر عن نفسه بخلاف ما طبع الله عليه نفوس بني آدم كاذب، وقد طبعهم الله على الهرب مما يضرهم، وقد أمر الله عباده بالإنفاق من طيبات ما كسبوا.\n_________\n(^١) ساقطة من الأصل.","vol":"27","page":411},{"text":"وقال: ﴿فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ﴾ [البقرة: ١٧٣] فأحل للمضطر ما كان حرم عليه عند عدمه للغذاء الذي أمر الله باكتسابه والاغتذاء به، ولم يأمره بانتظار طعام ينزل عليه من السماء، ولو ترك السعي في طلب ما يتغذى به حتى هلك كان لنفسه قاتلا، وقد كان سيدنا رسول الله - ﷺ - يتلوى من الجوع ما يجد ما يأكله، ولم ينزل عليه طعام من السماء، وهو أفضل البشر، وكان يدخر لنفسه قوت سنة حتى فتح الله عليه الفتوح.\nوقد روى أنس بن مالك - ﵁ - أن رجلا أتى رسول الله - ﷺ - ببعير فقال: يا رسول الله، أعقله وأتوكل، أو أطلقه (وأتوكل؟) (^١) قال: \"اعقله وتوكل\" (^٢).\nوأما اعتلالهم بحديث: \"يدخل من أمتي الجنة سبعون ألفا بغير حساب .. \" إلى قوله: \"وعلى ربهم يتوكلون\" فذلك إغفال منهم، فمعنى ذلك: الذين لا يكتوون معتقدين أن الشفاء والبرء بالكي دون إذن الله بالشفاء له به، فأما من اكتوى معتقدًا إذا شفاه الله بعلاجه أن الله هو الذي شفاه به فهو المتوكل على ربه التوكل الصحيح، ولا أحد يتقدم سيد هذِه الأمة في دخول الجنة ولا يسبقه إليها، وقال: \"أنا أول من يقرع باب الجنة، فيقال لي: من أنت؟ فأقول: محمد، فيقول الخازن: ما أمرت أن أفتح لأحد قبلك\" (^٣).\nقالوا: وقد كوى - ﷺ - جماعة من أصحابه، كوى أبا أمامة أسعد بن\n_________\n(^١) ساقطة من الأصل.\n(^٢) رواه الترمذي (٢٥١٧).\n(^٣) بنحوه عند مسلم (١٩٧) كتاب: الإيمان باب في قول النبي - ﷺ -: أنا أول الناس يشفع ..","vol":"27","page":412},{"text":"زرارة من الذبحة، وكوى سعد بن معاذ من كلمه يوم الخندق، وكوى أبي بن كعب على أكحله حين أصابه السهم يوم أحد، وكوي أبو طلحة في زمن رسول الله - ﷺ -. وقال جرير بن عبد الله: أقسم علَيَّ عمرُ بن الخطاب لأكتوين.\nواكتوى خباب بن الأرت سبعا في بطنه، واكتوى من اللوقة ابن عمر ومعاوية وعبد الله بن عمرو، وذلك كله ذكره الطبري بأسانيد صحاح، قال: فبان أن معنى الحديث ما قلناه، وأن الصواب في حد التوكل الثقة بالله والاعتماد عليه كما أسلفناه أولًا (^١).\nفصل:\nسلف في باب أول الطب من هو المسبوق.\nوعن \"مسند ابن سنجر\" من رواية أم قيس عن رسول الله - ﷺ - أنه انتهى بها إلى البقيع فقال: \"يا أم قيس، يبعث من هذِه المقبرة سبعون ألفا يدخلون الجنة بغير حساب، كأن وجوههم القمر ليلة البدر\". فقام عكاشة .. الحديث) (^٢).\nفصل:\nقال الإسماعيلي: في حديث أبي هريرة: كيف تعرف من لم تر من أمتك؟ قال: \"أرأيت لو كان لأحد خيل\"؟ وفي حديث ابن عباس هذا أنه لم يعرف أمته؛ فإن فيه: \" .. فإذا فيه سواد قد ملأ الأرض، قيل: هذِه أمتك\". فكيف (وجه) (^٣) خروج الحديثين مع صحة إسنادهما؟\n_________\n(^١) انظر ابن بطال ٩/ ٤٠٤: ٤٠٨.\n(^٢) ما بين القوسين ساقط من (س).\n(^٣) ساقط من الأصل.","vol":"27","page":413},{"text":"فنقول: إن السواد الذي في الأفق الثاني غير مدرك الطرف إلا السواد والكثرة، ولا يدرك الأعيان والأشخاص حتى إذا صاروا منهم بحيث يدرك الطرف أشخاصهم عرفهم بالعلامة التي ذكرها، وقد يرى الرجل شخصا ثانيا فيكلمه ولا يعلم أخاه، فإذا صار بالمحل الذي يتبينه عرفه حينئذ.","vol":"27","page":414},{"text":"<span data-type='title' id=toc-3478>١٨ - باب الإِثْمِدِ وَالْكُحْلِ مِنَ الرَّمَدِ</span>\nفِيهِ عَنْ أُمِّ عَطِيَّةَ. [انظر: ٣١٣]\n\n٥٧٠٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي حُمَيْدُ بْنُ نَافِعٍ، عَنْ زَيْنَبَ، عَنْ أُمِّ سَلَمَةَ - ﵂ - أَنَّ امْرَأَةً تُوُفِّيَ زَوْجُهَا فَاشْتَكَتْ عَيْنَهَا، فَذَكَرُوهَا لِلنَّبِيِّ - ﷺ - وَذَكَرُوا لَهُ الْكُحْلَ، وَأَنَّهُ يُخَافُ عَلَى عَيْنِهَا، فَقَالَ: «لَقَدْ كَانَتْ إِحْدَاكُنَّ تَمْكُثُ فِي بَيْتِهَا فِي شَرِّ أَحْلَاسِهَا -أَوْ فِي أَحْلَاسِهَا فِي شَرِّ بَيْتِهَا- فَإِذَا مَرَّ كَلْبٌ رَمَتْ بَعْرَةً، فَلَا أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا». [انظر: ٥٣٣٦ - مسلم: ١٤٨٨ - فتح ١٠/ ١٥٧]\nثم ساق من حديث أُمِّ سَلَمَةَ - ﵂ - أَنَّ امْرَأَةً تُوُفِّيَ زَوْجُهَا فَاشْتَكَتْ عينها، فَذَكَرُوهَا لرسول الله - ﷺ - وذَكَرُوا لَهُ الكُحْلَ، وَأَنَّهُ يُخَافُ عَلَى عَيْنِهَا، فَقَالَ: \"لَقَدْ كَانَتْ إِحْدَاكُنَّ تَمْكُثُ فِي بَيْتِهَا فِي شَرِّ أَحْلَاسِهَا -أَوْ: فِي أَحْلَاسِهَا فِي شَرِّ بَيْتِهَا- فَإِذَا مَرَّ كلْبٌ رَمَتْ ببَعْرَة، فَلَا، أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا\".\nالشرح:\n(حديث أم سلمة سلف في الطلاق، و) (^١) عني البخاري بحديث أم عطية حديثها السالف في الطلاق أيضًا مسندًا (^٢)، وليس فيه ولا في حديث الباب ذكر الإثمد، وكأن البخاري اعتمد على أنه يدخل في غالب الأكحال لا سيما أكحال العرب، وأما ذكره والتنصيص عليه فكأنه لم يصح على شرطه، وقد أخرج ابن حبان في صحيحه من حديث ابن عباس أنه - ﷺ - قال:\n_________\n(^١) ساقط من الأصل.\n(^٢) سلف في الطلاق برقمي (٥٣٤٠، ٥٣٤٣) وأول ذكر له في البخاري برقم (٣١٣) كتاب: الحيض، باب: الطيب للمرأة عند غسلها من المحيض.","vol":"27","page":415},{"text":"\"إن خير أكحالكم الإثمد: يجلو البصر، وينبت الشعر\" (^١).\nوللترمذي أيضًا محسنا: \"اكتحلوا بالإثمد؛ فإنه يجلو البصر، وينبت الشعر\"، وكان له - ﷺ - مكحلة يكتحل منها كل ليلة، ثلاثة في هذِه، وثلاثة في هذِه، وفي رواية: وثنتين في اليسرى (^٢).\nوفي \"علل الترمذي\" المفردة: سألت محمدًا عن هذا الحديث، فقال: هو حديث محفوظ (^٣).\nوفي لفظ ذكره ابن بطال: كان - ﷺ - يكتحل قبل أن ينام (بالإثمد) (^٤) ثلاثة في كل عين ثلاث (^٥).\nوخرج الترمذي في \"شمائله\" من حديث ابن إسحاق (^٦) عن ابن المنكدر عن جابر نحوه \"عليكم بالإثمد فإنه يجلو البصر وينبت الشعر\" (^٧)، وقال في \"علله\": سألت محمدًا عنه فلم يعرفه من حديث ابن إسحاق. وقد روى هذا الحديث إسماعيل بن مسلم عن ابن المنكدر عن جابر. قال: وسألته عن حديث ابن عمر، قال: إنما روى هذا عن سالمٍ عثمانُ بْنُ عبد الملك، ولم يعرفه من حديث غيره، وعن ابن عمر كذلك (^٨).\n_________\n(^١) \"صحيح ابن حبان\" ١٣/ ٤٣٧ (٦٠٧٣).\n(^٢) الترمذي (١٧٥٧).\n(^٣) \"العلل الكبير\" ٢/ ٧٣٣ - ٧٣٤.\n(^٤) ساقط من الأصل.\n(^٥) \"شرح ابن بطال\" ٩/ ٤٠٩.\n(^٦) وقع في الأصل هنا: وقد روى هذا الحديث إسماعيل بن مسلم عن ابن المنكدر نحوه. ومكانها بعد كما سيأتي، ولعله خطأ من الناسخ.\n(^٧) \"الشمائل المحمدية\" ص ٢٧ (٥٤) وفيه زيادة: عند النوم.\n(^٨) \"العلل الكبير\" ٢/ ٧٣٤ - ٧٣٥.","vol":"27","page":416},{"text":"ولابن أبي عاصم من حديث عون بن محمد بن علي بن أبي طالب، عن أبيه، عن جده مرفوعا: \"عليكم بالإثمد؛ فإنه منبتة للشعر، مذهبة للقذى، مصفاة للبصر\".\nوفي \"غرائب الدارقطني\" من حديث الزهري عن أنس: كان - ﷺ - يأمرنا بالإثمد. ثم قال: تفرد به عبد الرحمن بن عبد الله بن مسلم -وكان ضعيفا- عن سعيد بن بزيع، عن ابن إسحاق عنه (^١).\nولابن أبي عاصم من حديث عقبة أنه - ﷺ - كان إذا اكتحل اكتحل وترا. ومن حديث صفوان بن سليم، عن أنس أنه - ﷺ - كان له مكحلة يكتحل بها عند النوم ثلاثًا ثلاثا.\nولأبي نعيم: اثنتين في كل عين، ويقسم بينهما واحدة (^٢).\nوفي رواية من طريق يحيى بن زهدم، عن أبيه، عن أنس يرفعه: \"لا تكرهوا الرمد، فإنه يقطع عروق العمى\" (^٣).\nفصل:\nالإثمد: حجر يكتحل به، قال في \"المحكم\": الإثمد: حجر يتخذ منه الكحل، وقيل: هو نفس الكحل، وقيل: شبيه به (^٤).\nوذكر الموفق البغدادي وابن البيطار منافع الإثمد، منها أنه يقطع الرعاف.\n_________\n(^١) \"أطراف الغرائب والأفراد\" ٢/ ١٩٤ (١١٢٥).\n(^٢) \"الطب النبوي\" ١/ ٣٤١ (٢٦٨).\n(^٣) \"الطب النبوي\" ١/ ٣٤٤ (٢٧٤).\n(^٤) \"المحكم\" ١٠/ ٢٢.","vol":"27","page":417},{"text":"فصل:\nقولها: (شر أحلاسها)، قال الجوهري: أحلاس البيوت: ما يبسط تحت الثياب (^١).\nوقال الداودي: شر أحلاسها: الثياب التي تلبس.\n_________\n(^١) \"الصحاح\" ٣/ ٩١٩، وفيه: ما يبسط تحت الحر من الثياب.","vol":"27","page":418},{"text":"<span data-type='title' id=toc-3479>١٩ - باب الجُذَامِ</span>\n٥٧٠٧ - وَقَالَ عَفَّانُ: حَدَّثَنَا سَلِيمُ بْنُ حَيَّانَ، حَدَّثَنَا سَعِيدُ بْنُ مِينَاءَ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا عَدْوَى وَلَا طِيَرَةَ وَلَا هَامَةَ وَلَا صَفَرَ، وَفِرَّ مِنَ الْمَجْذُومِ كَمَا تَفِرُّ مِنَ الأَسَدِ». [٥٧١٧، ٥٧٥٧، ٥٧٧٠، ٥٧٧٣، ٥٧٧٥ - مسلم: ٢٢٢٠ - فتح ١٠/ ١٥٨]\nوَقَالَ عَفَّانُ: ثَنَا سَلِيمُ بْنُ حَيَّانَ، ثَنَا سَعِيدُ بْنُ مِينَاءَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا عَدْوى وَلَا طِيَرَةَ وَلَا هَامَةَ وَلَا صَفَرَ، وَفِرَّ مِنَ المَجْذُومِ كَمَا تَفِرُّ مِنَ الأَسَدِ\".\nالشرح:\nهذا تعليق صحيح، وعفان شيخه، وأخرجه أبو نعيم من حديث عمرو بن مرزوق وأبي داود وقفه عن سليم. ثم قال أبو نعيم: وقفه يوسف القاضي عن عمر.\nوله طريق ثان أخرجه ابن حبان من حديث الدراوردي، عن العلاء، (عن أبيه) (^١)، عن أبي هريرة بزيادة: \"ولا نوء\" (^٢). وقال البخاري في باب لا صفر: ورواه الزهري، أي: من رواية معمر عنه، عن أبي سلمة، عن أبي هريرة: \"لا عدوى، ولا صفر، ولا هامة .. \" الحديث، قال: وعن الزهري، عن سنان بن أبي سنان، عن أبي هريرة - ﵁ - (^٣). وهذا أخرجه مسلم من حديث (الدارمي عبد الله بن عبد الرحمن) (^٤)،\n_________\n(^١) ليست في الأصل، والمثبت من (ص ٢).\n(^٢) \"صحيح ابن حبان\" ١٣/ ٥٠٣ (٦١٣٣).\n(^٣) يأتي بعد الحديث رقم (٥٧١٧).\n(^٤) زيادة من هامش الأصل، ووقع فيه: القزاز. ثم قال في الهامش: صوابه … فكتب ما أثبتناه.","vol":"27","page":419},{"text":"عن أبي اليمان، عن شعيب، عن الزهري به (^١)، وله طريق آخر من حديث جابر أخرجه مسلم عنه مرفوعا: \"لا عدوى، ولا طيرة، ولا غول\" (^٢). زاد ابن حبان: \"ولا صفر\" (^٣). وله طريق آخر من حديث ابن عباس - ﵄ - أخرجه أيضًا عنه مرفوعا (\"لا طيرة ولا هامة ولا صفر\") (^٤).\nولحديث أبي هريرة طريق آخر أخرجه أبو نعيم من حديث محمد بن عبد الله بن عمرو بن عثمان، عن أبي الزناد، عن الأعرج، عن أبي هريرة أنه - ﷺ - قال: \"اتقوا المجذوم كما يتقى الأسد\" (^٥).\nومن حديث وعلة بن وثاب، عن محمد بن علي، عن ابن عباس مرفوعا: \"فروا من المجذوم كما تفرون من الأسد\". وفي رواية: \"لا تديموا النظر إلى المجذومين\" (^٦).\nولابن حبان من حديث عمرو بن الشريد عن أبيه: كان في وفد ثقيف رجل مجذوم، فأرسل إليه رسول الله - ﷺ -: \"إنا قد بايعناك فارجع\" (^٧).\nولأبي نعيم من حديث الحسن (^٨) بن عمارة، (عن أبيه) (^٩)، عن\n_________\n(^١) مسلم (٢٢٢١/ ١٠٥).\n(^٢) مسلم (٢٢٢٢).\n(^٣) \"صحيح ابن حبان\" ١٣/ ٤٩٨ (٦١٢٨).\n(^٤) السابق ١٣/ ٤٨٦ (٦١١٧).\n(^٥) \"الطب النبوي\" ١/ ٣٥٣ (٢٨٧).\n(^٦) \"الطب النبوي\" ١/ ٣٥٣ - ٣٥٤ (٢٨٨، ٢٨٩).\n(^٧) لم أقف عليه عند ابن حبان، وأولى بالمصنف أن يعزوه لمسلم فهو عنده بسنده ومتنه (٢٢٣١) كتاب: السلام، باب: اجتناب المجذوم.\n(^٨) علق في هامش الأصل بقوله: الحسن متروك.\n(^٩) ليست في الأصل، والمثبت من (ص ٢).","vol":"27","page":420},{"text":"ابن أبي أوفى - ﵄ - أنه - ﷺ - قال: \"كلم المجذوم وبينك وبينه قِيدُ رمح أو رمحين\" (^١).\nولابن ماجه من حديث فاطمة بنت الحسين، عن ابن عباس مرفوعا: \"لا تديموا النظر إلى المجذوم\" (^٢).\nوفي رواية عن فاطمة عن أبيها عن علي - ﵁ - يرفعه .. فذكره (^٣).\nفإن قلت: كيف نعمل بحديث أبي داود عن جابر أنه - ﷺ - أخذ بيد مجذوم فأدخله معه في القصعة ثم قال: \"كل بسم الله وثقة بالله وتوكلا عليه\" (^٤).\nقال الترمذي فيه: غريب لا نعرفه إلا من حديث يونس بن محمد، عن مفضل بن فضالة، والمفضل هذا شيخ مصري أوثق من هذا وأشهر، وروى شعبة هذا الحديث عن حبيب بن الشهيد، عن ابن بريدة أن عمر أخذ بيد مجذوم، وحديث شعبة أثبت عندي وأصح (^٥).\nوروى عبد الرزاق، عن معمر، عن أبي الزناد أن عمر - ﵁ - قال لمعيقيب: ادنه، فلو كان غيرك ما قعد منى إلا قِيدَ الرمح، وكان مجذومًا (^٦).\n_________\n(^١) \"الطب النبوي\" ١/ ٣٥٥ (٢٩٢).\n(^٢) ابن ماجه (٣٥٤٣).\n(^٣) رواه عبد الله بن أحمد في زوائده على \"المسند\" ١/ ٧٨.\n(^٤) أبو داود (٣٩٢٥)، وليس فيه جملة: \"بسم الله\".\n(^٥) الترمذي (١٨١٧)، ونقل المصنف كلام الترمذي مختصرًا، فأشكل، والترمذي يشير إلى أن المفضل بن فضالة راوي هذا الحديث غير المفضل بن فضالة المشهور، وأن المشهور أوثق.\n(^٦) \"المصنف\" ١٠/ ٤٠٥ (١٩٥١٠).","vol":"27","page":421},{"text":"(قلت: وهو المجذوم المذكور في حديث جابر، كما نبه عليه ابن بشكوال عن أبي مسلم صالح بن أحمد بن صالح عن أبيه: لم ينبذ أحد من الصحابة إلا هذا كان به الجذام، وأنس به وضح (^١).\nوقال ابن السكن: لم يكن من أصحابه أحد مجذوما غير معيقيب.\nقلت: وقيل إنه عالجه عمر بالحنظل حتى برئ، وهو الذي سقط من يده خاتم رسول الله - ﷺ - ببئر أريس زمن عثمان.\nوقال المحب في \"أحكامه\": لم يكن في الصحابة مجذوم غيره) (^٢).\nوروى محمد بن عبد السلام الخشني (^٣) بإسناد صحيح إلى ابن بريدة قال: كان سلمان يصنع الطعام الخبز واللحم من عطائه، ويقعد مع المجذومين (^٤).\nقلت: لا معارضة؛ لأمور:\nأحدها: تقديم الأول؛ لصحتها.\nثانيها: أن أخذه بيده وقوله: \"كل بسم الله\" ليس فيه أنه أكل معه، وإنما أذن له ولم يأكل هو؛ ذكره الكلاباذي.\n_________\n(^١) \"غوامض الأسماء المبهمة\" ٢/ ٥٥٨.\n(^٢) سقط من الأصل ما بين القوسين.\n(^٣) هو الحافظ الإمام أبو الحسن محمد بن عبد السلام بن ثعلبة القرطبي اللغوي صاحب التصانيف. روى عن: يحيى بن يحيى الليثي ومحمد بن أبي عمر، وعنه أسلم بن عبد العزيز ومحمد بن القاسم بن محمد، وهو من نسل أبي ثعلبة الخشني الصحابي. مات سنة ست وثمانين ومائتين.\nانظر: \"الإكمال\" ٣/ ٢٦١، و\"تذكرة الحفاظ\" ٢/ ٦٤٩.\n(^٤) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ١٤٠ (٢٤٥٢٣) عن يحيى بن سعيد عن حبيب بن شهيد عن ابن بريدة به وعنده أيضًا -أعني: مخالطة المجذومين- عن ابن عمر، وأبي بكر، وابن عباس.","vol":"27","page":422},{"text":"ثالثها: أراد تعليم أن هذِه الأمراض لا تعدي بطبعها، ولكن الله يجعل مخالطة المريض بها للصحيح سببا لإدامة مرضه، ثم قد يتخلف ذلك عن سببه كما في سائر الأسباب، ففي الحديث الأول نفي ما كان يعتقده الجاهل من أن ذلك يعدي بطبعه، ولهذا قال: \"فمن أعدى الأول\"؟! وفي قوله: \"فر من المجذوم\" أعلم أن الله جعل ذلك سببا لذلك، فحذر من الضرر الذي يغلب وجوده عند وجوده بفعل الله، أو يكون قاله لمن ضعفت نفسه، والثاني قاله لمن قويت نفسه وزاد يقينه، فيخاطب كل إنسان بما يليق بحاله، وهو يفصل الحالين معا تارة بما فيه من (التسوية والتسريع) (^١) وتارة بما يغلب عليه من القوة الإلهية، وقد ذكر ابن أبي شيبة ما يؤيد ما ذكرناه وهو قوله: ثنا وكيع، عن إسماعيل بن مسلم، عن الوليد بن عبد الله أن نبي الله مر على مجذوم، فخمر أنفه، فقيل: يا رسول الله، أليس قلت: \"لا عدوى ولا طيرة\"؟ قال: \"بلى\" (^٢).\nوقال أبو بكر بن الطيب: زعم الجاحظ عن النظام أن قوله: \"فر من المجذوم كما تفر من الأسد\" يعارض قوله: \"لا عدوى\"، وهذا جهل وتعسف من قائله؛ لأن قوله: \"لا عدوى\" مخصوص، ويراد به شيء دون شيء، وإن كان الكلام ظاهره العموم فليس ينكر أن يخص العموم لقول آخر له أو استثناء، فيكون قوله: \"لا عدوى\" (المراد) (^٣) به: إلا من الجذام والبرص والجرب، فكأنه قال: لا عدوى إلا ما كنت بينته لكم أن فيه عدوى وطيرة، فلا تناقض في هذا إذا رتبت الأخبار على ما وصفناه.\n_________\n(^١) غير واضحة بالأصل، ولعلها: (التشوية والزيغ) ..\n(^٢) \"المصنف\" ٥/ ٣١٢ (٢٦٤٠٠).\n(^٣) وقعت في الأصل المرض.","vol":"27","page":423},{"text":"قلت: وطريق ابن أبي شيبة تؤيده.\nوقال الطبري: اختلف السلف في صحة هذا الحديث، فأنكر بعضهم أن يكون - ﷺ - أمر بالبعد من ذي عاهة، جذاما كان أو غيره، وقالوا: قد أكل مع مجذوم وأقعده معه، وفعله أصحابه المهديون، روى عبد الرحمن بن القاسم عن أبيه أن وفد ثقيف أتوا الصديق، فأتي بطعام، فدعاهم، فتنحى رجل، فقال: ما لك؟ (قالوا) (^١) مجذوم. فدعاه وأكل معه.\nوكان سلمان وابن عمر يصنعان الطعام للمجذومين ويأكلان معهم.\nوعن عكرمة أنه تنحى عن مجذوم، فقال له ابن عباس: لعله خير منى ومنك.\nوعن عائشة أن امرأة سألتها: أكان رسول الله - ﷺ - قال في المجذومين: فروا منهم (فراركم) (^٢) من الأسد؟ فقالت عائشة: كلا والله، ولكنه قال: \"لا عدوى\" وقال: \"فمن أعدى الأول\"؟ وكان مولًى لي أصابه ذلك الداء وكان يأكل في صحافي، ويشرب في أقداحي، وينام على فراشي (^٣).\nقالوا: وقد أبطل الشارع العدوى، روينا عنه أنه أكل مع مجذوم، خلافا لأهل الجاهلية فيما كانوا يفعلونه من ترك مؤاكلته خوفا أن يعديهم داؤه. ثم ذكر حديث جابر السالف.\n_________\n(^١) في (ص ٢): (فقال).\n(^٢) وقع في المتن: فرارك، وصوبه في هامش الأصل بقوله: لعله: فراركم.\n(^٣) انظر هذِه الآثار في \"المصنف\" لابن أبي شيبة ٥/ ١٤٠، ١٤١ (٢٤٥٢٣: ٢٤٥٣١) ونقلها هنا من \"تهذيب الآثار\" مختصرة، وهي فيه مسنده.\nانظر: \"تهذيب الآثار\" مسند علي من ص ٢٦ وما بعدها.","vol":"27","page":424},{"text":"وقال آخرون بتصحيح هذا الخبر وقالوا: أمره بالفرار منه واتقاء مؤاكلته ومشاربته، فغير جائز لمن علم أمره بذلك إلا الفرار من المجذوم، وغير جائز إدامة النظر إليهم؛ لنهيه عن ذلك. ذكر من قال ذلك: روى معمر عن الزهري أن عمر قال لمعيقيب: اجلس منى قِيدَ رمح، وكان به الداء، وكان بدريًّا. وروى أبو الزناد عن خارجة بن زيد: كان عمر إذا أتي بالطعام وعنده معيقيب قال له: كل مما يليك، وايم الله لو غيرك به ما بك ما جلس منى على أدنى من قِيدَ رمح.\nوكان أبو قلابة يتقي المجذوم (^١).\nوالصواب عندنا ما صح به الخبر عنه أنه قال: \"لا عدوى\"، وأنه لا يصيب نفسا إلا ما كتب عليها، فأما دنو عليل من صحيح فإنه غير موجب للصحيح علة وسقمًا، غير أنه لا ينبغي لذي صحة الدنو من صاحب الجذام والعاهة التي يكرهها الناس، لا أن ذلك حرام، ولكن حذرًا من أن يظن الصحيح إن نزل به ذلك الداء يوما إنما أصابه لدنوه منه فيوجب له ذلك الدخول فيما نهى عنه - ﷺ - وأبطله من أمر الجاهلية في العدوى، وليس في أمره بالفرار من المجذوم خلاف لأكله معه؛ لأنه كان يأمر بالأمر على وجه الندب (^٢) أحيانا، وعلى وجه الإباحة أخرى، ثم يترك فعله؛ ليعلم بذلك أن أمره به لم يكن على وجه الإلزام، وكان ينهى عن الشيء على وجه الكراهة والتنزيه أحيانا، وعلى وجه التأديب أخرى ثم يفعله؛ ليعلم به ذلك أن نهيه لم يكن على وجه التحريم (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٤٢ (٣٤٥٣٥).\n(^٢) في (ص ٢) الإلزام.\n(^٣) انتهى من \"تهذيب الآثار\" مسند علي من ص ٢٦: ٣٤ بتصرف.","vol":"27","page":425},{"text":"وقال غيره: قال بعض العلماء: هذا الحديث يدل على أنه يفرق بين المجذوم وامرأته إذا حدث ذلك به وهي عنده لموضع الضرر، إلا أن ترضى بمقامها عنده.\nوقال ابن القاسم: يحال بينه وبين وطء رقيقه إذا كان في ذلك ضرر.\nوقال سحنون: لا يحال بينه وبين وطء إمائه (^١)، ولم يختلفوا في الزوجة. قال: ويمنع أيضًا من المسجد والدخول بين الناس والاختلاط بهم، كما روي عن عمر أنه مر بامرأة مجذومة تطوف بالبيت، فقال لها: يا أمة الله، اقعدي في بيتك ولا تؤذي الناس (^٢).\nوقال مطرف وابن الماجشون في المرضى إذا كانوا يسيرا لا يحرجون عن قرية ولا حاضرة ولا السوق، وإن كثروا رأينا أن يتخذوا لأنفسهم موضعا كما صنع مرضى مكة عند التنعيم منزلهم وفيه جماعتهم، ولا أرى أن يمنعوا من الأسواق لتجارتهم وللنظر والمسألة إذا لم يكن إمام عدل يرزقهم، ولا يمنعوا من الجمعة، ويمنعوا من غيرها (^٣).\nوقال أصبغ: ليس على مرضى الحواضر أن يخرجوا منها إلى ناحية يفضاء يحكم به عليهم، ولكنهم إن كفاهم الإمام مئونتهم وأجرى عليهم الرزق منعوا من مخالطة الناس.\nقال ابن حبيب: والحكم (بتنحيتهم) (^٤) إذا كثروا أعجب إلى، وهو الذي عليه الناس (^٥).\n_________\n(^١) \"النوادر والزيادات\" ٤/ ٦٢٦.\n(^٢) \"الموطأ\" ص ٢٧٣.\n(^٣) \"النوادر والزيادات\" ١/ ٤٥٧ - ٤٥٨.\n(^٤) في الأصل: بتجنبهم.\n(^٥) \"المنتقى\" ٧/ ٢٦٥ - ٢٦٦ بتصرف.","vol":"27","page":426},{"text":"فصل:\nزعم ابن سيده أن الجذام سمي بذلك لتجذم الأصابع وتقطعها، ورجل أجذم ومجذم: نزل به الجذام، الأولى عن كراع (^١).\nوعند الأطباء: هي علة تحدث من انتشار السوداء في جميع البدن فتفسد مزاج (الأعضاء) (^٢) وهيئاتها، وربما تقرح وهي كسرطان عام للبدن، وسببه شدة حرارة الكبد ويبوستها أو البدن كله، وتعين على استداد المسام فينحبس الحار الغريزي ويبرد الدم ويغلظ، ويسمى: داء الأسد؛ لأنه يجهم وجه صاحبه ويجعل سجيته كسجية الأسد.\nفصل:\nزعم عيسى بن دينار أن قوله: \"لا عدوى\" ناسخ لقوله: \"لا يورد ممرض على مصح\" كما ذكره بعد من حديث أبي هريرة، وأنكر أبو هريرة حديثه الأول، قلنا: ألم تحدث أنه لا عدوى، فرطن بالحبشية. قال أبو سلمة: فما رأيته نسي حديثا غيره (^٣).\nوقيل: إنما نهى المصح أن يجعل ماشيته مع المريضة لئلا يصيبها داء فيكذب الحديث فيأثم؛ قاله سحنون وأبو عبيد، ودليله قوله: \"فمن أعدى الأول؟ \" (^٤).\nومعنى: \"لا عدوى\": نفي لما كانت العرب في الجاهلية تقول: إن المرض يعدي، بتحول منه إلى الصحيح، وأن دواءه أن يكوى الصحيح فيبرأ المجروب، وكذبهم بقوله: \"لا عدوى\".\n_________\n(^١) \"المحكم\" ٧/ ٢٥٧ (جذم).\n(^٢) في (ص): الأجساد.\n(^٣) سيأتي برقم (٥٧٧٠).\n(^٤) \"غريب الحديث\" ١/ ٣٢٨ - ٣٢٩.","vol":"27","page":427},{"text":"وقيل: المراد به بعض الأدواء والعاهات كالطاعون يقع ببلد فيهرب منه خوفا من العدوى خلاف الجذام فإنه تشتد رائحته وتؤذي.\nوقال الداودي: يريد النهي عن الاعتداء، ولعل بعض من أجلب على إبله إبلا جربا أراد تضمين المحل، فاحتج عليه في إسقاط الضمان بأنه إنما أصابها ما قدر لها وما لم يكن ينجو منه؛ لأن العجماء جبار.\nويحتمل أن يكون قال ذلك على ظنه ثم تبين له خلاف ذلك.\nفصل:\nقوله: \"ولا هامة\". قال أبو عبيد: (يقول) (^١): عظام الموتى تصير هامة فتطير، وكانوا يسمون ذلك الطائر: الصدى (^٢).\nوقال ابن الأعرابي: كانوا يتشاءمون بالهامة إذا وقفت على بيت أحدهم يقول: نعيت إلى نفسي أو أحد من أهل داري. وقاله مالك أيضًا.\nوقال القزاز: هي طائر من طير الليل. وإنما نفى - ﷺ - قولهم في الجاهلية: إذا قتل أحد ولم يؤخذ بثأره خرجت من رأسه هامة لا تزال تقول: اسقوني، حتى يؤخذ بثأره. وقاله الجوهري وابن فارس (^٣).\nقال أبو عبد الملك: قال أبو زيد: الهامة مشددة، وأهل اللغة على خلاف هذا، بل هو عندهم مخفف.\n_________\n(^١) في \"غريب الحديث\": فإن العرب كانت تقول.\n(^٢) \"غريب الحديث\" ١/ ٢٦.\n(^٣) \"الصحاح\" ٥/ ٢٠٦٣ (هيم)، \"مجمل اللغة\" ٢/ ٨٩٧ (هام).","vol":"27","page":428},{"text":"فصل:\nقوله: (ولا صفر). قال البخاري: هو داء يأخذ البطن، قال ابن وهب ومطرف: كان في الجاهلية يقولون: الصفار التي في الجوف تقتل صاحبها، فرد - ﷺ - ذلك بقوله: \"ولا صفر\" أنه لا يعدي ولا يقتل أحدا، وإنما يموت بأجله (^١). وهذا اختيار ابن حبيب وأبي عبيد (^٢).\nوقال مالك وغيره: كانوا يجعلون المحرم صفرا ويستحلونه، وهو النسيء. وقيل: هو حيات تكون في البطن تصيب الماشية والناس، وكانوا يقولون: هي أعدى من الجرب (^٣)، فنهى الشارع عن ذلك.\nفصل:\nوقوله: (\"وفر من المجذوم كما تفر من الأسد\"). هو مثل قوله: \"لا يوردن ممرض على مصح\" كما سلف، ووجه فراره منه أنه يؤذي برائحته، وربما نزع الولد إليه، ولذلك جعل به الخيار بالنسبة إلى النكاح.\nوقيل: إنما أمره به لأنه إذا رآه صحيحَ البدن عظمت حسرته (^٤) ونسي نعمة ربه، فأمر أن يفر منه لئلا يكون سببا للزيادة في محنة أخيه وبلائه.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ٤١٧.\n(^٢) \"غريب الحديث\" ١/ ٢٦.\n(^٣) انظر: \"شرح ابن بطال\" ٩/ ٤١٧.\n(^٤) وقع بهامش الأصل: أي حسرة المجذوم.","vol":"27","page":429},{"text":"فرع:\nجذم بعض أهل القرية وأراد باقيهم منعهم من الماء، فإن وجدوا غناء بماء غيره من غير ضرورة ويقدرون على حفر بئر آخر وإجراء عين في غير ضرورة أمروا بذلك، وإلا قيل لمن تأذى منهم: استنبط لهم بئرا أو أجر لهم عينا أو أقم لهم من يسقي لهم من البعد، وإلا فكل ذي حق أولى بحقه، وأعظم الضرر أن يمنع أحد ماله بغير عوض، (قاله يحيى بن يحيى، وزاد غيره) (^١) أنه يمنع من دخول المسجد، ومن الدخول بين الناس والاختلاط بهم، وقد سلف.\n_________\n(^١) من (ص) ووقع في الأصل: غيره فقط.","vol":"27","page":430},{"text":"<span data-type='title' id=toc-3480>٢٠ - باب الْمَنُّ شِفَاءٌ لِلْعَيْنِ</span>\n٥٧٠٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ، سَمِعْتُ عَمْرَو بْنَ حُرَيْثٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ زَيْدٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْكَمْأَةُ مِنَ الْمَنِّ، وَمَاؤُهَا شِفَاءٌ لِلْعَيْنِ». قَالَ شُعْبَةُ: وَأَخْبَرَنِي الْحَكَمُ بْنُ عُتَيْبَةَ، عَنِ الْحَسَنِ الْعُرَنِيِّ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، عَنْ سَعِيدِ بْنِ زَيْدٍ، عَنِ النَّبِيِّ - ﷺ -. قَالَ شُعْبَةُ: لَمَّا حَدَّثَنِي بِهِ الْحَكَمُ لَمْ أُنْكِرْهُ مِنْ حَدِيثِ عَبْدِ الْمَلِكِ. [انظر: ٤٤٧٨ - مسلم: ٢٠٤٩ - فتح ١٠/ ١٦٣]\nذكر فيه حديث غُنْدَر، عن شُعْبَةَ، عَنْ عَبْدِ المَلِكِ، عن عَمْرو بْن حُرَيْثٍ، عن سَعِيد بْن زَيْدٍ: سَمِعْتُ النَّبِيَّ - ﷺ - يقُولُ: \"الْكَمْأَةُ مِنَ المَنِّ، وَمَاؤُهَا شِفَاءٌ لِلْعَيْنِ\".\nقَالَ شُعْبَةُ: وَأَخْبَرَنِي الحَكَمُ بْنُ عُتَيْبَةَ، عَنِ الحَسَنِ العُرَنِيِّ، عَنْ عَمْرِو بْنِ حُرَيْثٍ، عَنْ سَعِيدِ بْنِ زَيْدٍ، عَنِ النَّبِيِّ - ﷺ -. قَالَ شُعْبَةُ: لَمَّا حَدَّثَنِي بِهِ الحَكَمُ لَمْ أُنْكِرْهُ مِنْ حَدِيثِ عَبْدِ المَلِكِ.\nهذا الحديث تقدم في التفسير (^١)، وأخرجه مسلم والترمذي والنسائي وابن ماجه (^٢)، وذكر الطبري عن محمد بن المنكدر عن جابر بن عبد الله قال: كثرت الكمأة على عهد رسول الله - ﷺ -، فامتنع أقوام من أكلها وقالوا: هي جدري الأرض، فبلغ ذلك رسول الله - ﷺ - فقال: \"إن الكمأة ليس من جدري الأرض، ألا إن الكمأة من السنن .. \" الحديث.\nالكمأة معروفة، كما أن المن معروف، كل واحد منهما غير نوع صاحبه، والكمأة وإن لم تكن من نوع المن فإنه يجمعهما في المعنى\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤١٣.\n(^٢) مسلم (٢٠٤٩) كتاب: الأشربة، باب: فضل الكمأة، والترمذي (٢٠٦٧)، والنسائي في \"الكبرى\" ٤/ ١٥٦ (٦٦٦٦) وابن ماجه (٣٤٥٤).","vol":"27","page":431},{"text":"أنهما مما يحدثه الله رزقا لعباده من غير أصل له ومن غير صنع منهم ولا علاج؛ إذ كانت جميع أقوات العباد لا سبيل إليها إلا بأصل عندهم وغرس، وليس كذلك الكمأة والمن (^١).\nوقد سلف أن الكمأة جمعٌ واحدُها: كمء، على غير قياس، وهو من النوادر؛ لأن الأكثر على أن حذف الهاء علامة للجمع، مثل: تمرة وتمر، وهذا بعكس ذلك ثبتت الهاء في جمعه وسقطت في مفرده، وهو البرقاس.\nولم يرد أنها من المن الذي أنزله الله على بني إسرائيل؛ فإن ذلك كان (شيئًا) (^٢) يسقط كالترنجبين عليهم، وإنما أراد به (شيئًا) (^٣) ينبت بنفسه من غير تكليف (حرث) (^٤) ولا زرع، وإنما نالت الكمأة هذا؛ لأنها حلال لا شبهة في اكتسابها.\nوقوله: (\"وماؤها شفاء للعين\")، يريد أنه يتربى به الكحل والتوتيا ونحوهما مما يكتحل به فينتفع بذلك، وليس بأن يكتحل به وحده، فذلك يؤدي العين ويقذيها.\nوقيل: أراد العين التي هي النظرة للشيء يتعجب منه، ودليل ذلك قوله في رواية أخرى: \"شفاء من العين\".\nوقيل: يريد من داء العين، فحذف المضاف، مثل: ﴿وَاسْأَلِ الْقَرْيَةَ﴾.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤١٣.\n(^٢) سقطت في الأصل ووقعت في (ص ٢): بشيء.\n(^٣) رسمت في الأصل: (شيء).\n(^٤) سقطت من الأصل.","vol":"27","page":432},{"text":"<span data-type='title' id=toc-3481>٢١ - باب اللَّدُودِ</span>\n٥٧٠٩، ٥٧١٠، ٥٧١١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي مُوسَى بْنُ أَبِي عَائِشَةَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ وَعَائِشَةَ أَنَّ أَبَا بَكْرٍ - ﵁ - قَبَّلَ النَّبِيَّ - ﷺ - وَهْوَ مَيِّتٌ. [انظر: ١٢٤١، ١٢٤٢، ٤٤٥٦ - فتح\n١٠/ ١٦٦]\n\n٥٧١٢ - قَالَ: وَقَالَتْ عَائِشَةُ: لَدَدْنَاهُ فِي مَرَضِهِ، فَجَعَلَ يُشِيرُ إِلَيْنَا، أَنْ لَا تَلُدُّونِي. فَقُلْنَا: كَرَاهِيَةُ الْمَرِيضِ لِلدَّوَاءِ. فَلَمَّا أَفَاقَ قَالَ: «أَلَمْ أَنْهَكُمْ أَنْ تَلُدُّونِي؟». قُلْنَا: كَرَاهِيَةَ الْمَرِيضِ لِلدَّوَاءِ. فَقَالَ: «لَا يَبْقَى فِي الْبَيْتِ أَحَدٌ إِلاَّ لُدَّ وَأَنَا أَنْظُرُ، إِلاَّ الْعَبَّاسَ فَإِنَّهُ لَمْ يَشْهَدْكُمْ». [انظر: ٤٤٥٨ - مسلم: ٢٢١٣ - فتح ١٠/ ١٦٦]\n\n٥٧١٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ، عَنْ أُمِّ قَيْسٍ قَالَتْ: دَخَلْتُ بِابْنٍ لِي عَلَى رَسُولِ اللهِ - ﷺ - وَقَدْ أَعْلَقْتُ عَلَيْهِ مِنَ الْعُذْرَةِ، فَقَالَ: «عَلَى مَا تَدْغَرْنَ أَوْلَادَكُنَّ بِهَذَا الْعِلَاقِ؟ عَلَيْكُنَّ بِهَذَا الْعُودِ الْهِنْدِيِّ، فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ، مِنْهَا ذَاتُ الْجَنْبِ يُسْعَطُ مِنَ الْعُذْرَةِ، وَيُلَدُّ مِنْ ذَاتِ الْجَنْبِ».\nفَسَمِعْتُ الزُّهْرِيَّ يَقُولُ: بَيَّنَ لَنَا اثْنَيْنِ وَلَمْ يُبَيِّنْ لَنَا خَمْسَةً. قُلْتُ لِسُفْيَانَ: فَإِنَّ مَعْمَرًا يَقُولُ: أَعْلَقْتُ عَلَيْهِ. قَالَ: لَمْ يَحْفَظْ إنَّمَا قالَ: أَعْلَقْتُ عَنْهُ، حَفِظْتُهُ مِنْ فِي الزُّهْرِيِّ. وَوَصَفَ سُفْيَانُ الْغُلَامَ يُحَنَّكُ بِالإِصْبَعِ، وَأَدْخَلَ سُفْيَانُ فِي حَنَكِهِ -إِنَّمَا يَعْنِي: رَفْعَ حَنَكِهِ بِإِصْبَعِهِ- وَلَمْ يَقُلْ: أَعْلِقُوا عَنْهُ شَيْئًا. [انظر: ٥٦٩٢ - مسلم: ٢٢١٤ - فتح ١٠/ ١٦٦]\nذكر فيه حديث ابن عَبَّاسٍ وَعَائِشَةَ - ﵁ - أَنَّ أَبَا بَكْرٍ قَبَّلَ النَّبِيَّ - ﷺ - وَهْوَ مَيِّتٌ.\nقَالَ: وَقَالَتْ عَائِشَةُ: لَدَدْنَاهُ فِي مَرَضِهِ، فَجَعَلَ يُشِيرُ إِلَيْنَا، أَنْ لَا تَلُدُّونِي. فَقُلْنَا: كَرَاهِيَةُ المَرِيضِ لِلدَّوَاءِ. فَلَمَّا أَفَاقَ قَالَ: \"أَلَمْ أَنْهَكُمْ أَنْ تَلُدُّونِي؟ \". قُلْنَا: كَرَاهِيَةَ المَرِيضِ لِلدَّوَاءِ. فَقَالَ: \"لا يَبْقَى فِي البَيْتِ أَحَدٌ إِلَّا لُدَّ وَأَنَا أَنْظُرُ، إِلَّا العَبَّاسَ فَإِنَّهُ لَمْ يَشْهَدْكُمْ\".","vol":"27","page":433},{"text":"وحديث أُمِّ قَيْسٍ قَالَتْ: دَخَلْتُ بِابْنٍ لِي عَلَى رَسُولِ اللهِ - ﷺ - وَقَدْ أَعْلَقْتُ عَلَيْهِ مِنَ العُذْرَةِ، فَقَالَ: \"عَلَى مَا تَدْغَرْنَ أَوْلَادَكُنَّ بهذا العِلَاقِ؟ عَلَيْكُنَّ بهذا العُودِ الهِنْدِيِّ، فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ، مِنْهَا ذَاتُ الجَنْبِ\".\nفَسَمِعْتُ الزُّهْرِيَّ يَقُولُ: بَيَّنَ لَنَا اثْنَيْنِ وَلَمْ يُبَيِّنْ لَنَا خَمْسَةً. قُلْتُ لِسُفْيَانَ: فَإِنَّ مَعْمَرًا يَقُولُ: أَعْلَقْتُ عَلَيْهِ. قَالَ: لَمْ يَحْفَظْ إنَّمَا قالَ: أَعْلَقْتُ عَنْهُ. حَفِظْتُهُ مِنْ فِي الزُّهْرِيِّ. وَوَصَفَ سُفْيَانُ الغُلَامَ يُحَنَّكُ بِالأِصابعِ، وَأَدْخَلَ سُفْيَانُ فِي حَنَكِهِ -يَعْنِي: إِنَّمَا رَفْعَ حَنَكِهِ بِإِصبَعِهِ- وَلَمْ يَقُلْ: أَعْلِقُوا عليه شَيْئًا.\nالشرح:\n(حديث ابن عباس وعائشة سلفا في المغازي، ويأتي في الديات (^١)، وأخرجه مسلم أيضًا (^٢)، و) (^٣) حديث أم قيس سلف قريبًا (^٤).\nواللدود سلف في مرضه - ﷺ -، وهو بفتح اللام، وهو ما يسقاه المريض في أحد شقي الفم، ولديدا الفم: جانباه، ولديدا العنق: صفحتاه، وهو من أدوية الخدر وذات الجنب، تقول العرب: لددت المريض لدا: ألقيت الدواء في شق فيه. وهو التحنيك بالأصبع، كما قال سفيان، ويقال: سعطته وأسعطته فاستعط.\nوالاسم: السعوط بالفتح، وهو ما يجعل من الدواء في الأنف.\n_________\n(^١) سلفا بأرقام (٤٤٥٥: ٤٤٥٨) باب: مرض النبي - ﷺ -. ويأتي في الديات برقمي (٦٨٨٦، ٦٨٩٧).\n(^٢) مسلم (٢٢١٣) كتاب السلام، باب: كراهية التداوي باللدود.\n(^٣) ساقطة من الأصل.\n(^٤) سلف قريبًا برقم (٥٦٩٢) باب: السعوط.","vol":"27","page":434},{"text":"وقد سلف أن العذرة وجع الحلق، وقيل: اللهاة.\nوعبارة ابن بطال: الإعلاق: أن يرفع العذرة باللد والعذرة قريبة من اللهاة (^١).\nوقال ابن قتيبة: العذرة: وجع الحلق، وأكثر ما يعتري الصبيان فيعلق عنهم، والإعلاق والدغر شيء واحد، وهو أن يرفع اللهاة، ونهى الشارع عن ذلك وأمر بالقسط البحري، يقال: دغرت المرأة الصبي: رفعت لهاته بإصبعها إذا أخذته العذرة. وسلف معنى \"تدغرن\"، وأنه غمز الحلق منها، وهو وجع يهيج في الحلق، وهو الذي يسمى: سعوط اللهاة، والدغر: أخذ الشيء اختلاسا، وأصل الدغر: الدفع.\nفإن قلت: لم أمر الشارع أن يُلَدَّ كل من في البيت؟ قلت: أجاب عنه المهلب بأن قال: وجهه -والله أعلم- أنه لما فعل به [من] (^٢) ذلك ما لم يأمرهم به من المداواة بل نهاهم عنه وآلم بذلك ألما شديدا، أمر أن يقتص من كل من فعل به ذلك، ألا ترى قوله: \"لا يبقى في البيت أحد إلا لد إلا العباس فإنه لم يشهدكم\" فأوجب القصاص على كل من لده من أهل البيت ومن ساعدهم في ذلك ورآه؛ لمخالفتهم نهيه - ﷺ -.\nوقد جاء هذا المعنى في رواية ابن إسحاق عن الزهري عن عبد الله ابن كعب أنهم لدوا النبي - ﷺ - في مرضه، فلما أفاق قال لهم: \"لم فعلتم ذلك\"؟ قالوا: خشينا يا رسول الله أن يكون بك ذات الجنب. فقال: \"إن ذلك داء ما كان الله ليقذفني به، لا يبق أحد في البيت إلا لد إلا عَمِّي\" فقد\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤١٤.\n(^٢) زيدت من \"شرح ابن بطال\" ومنه ينقل المصنف.","vol":"27","page":435},{"text":"لدت ميمونة وهي صائمة لقسم رسول الله - ﷺ - عقوبة لهم بما صنعوا برسول الله (^١).\nوسيأتي هذا المعنى في الديات في باب إذا أصاب قوم من رجل هل يعاقبهم أو يقتص منهم كلهم؟ وأجاب ابن العربي بجواب لطيف، وهو أنه إنما لدهم لئلا يأتوا يوم القيامة وعليهم حقه فيدركهم خطب عظيم وذنب (^٢).\nوروى الحاكم في \"مستدركه\" وقال: على شرط مسلم: \"ذات الجنب من الشيطان، وما كان الله ليسلطه علي\". (قال) (^٣): وأما ما روي عن عائشة - ﵂ - أنها قالت: مات - ﷺ - من ذات الجنب، فخبر واهٍ (^٤).\nواستنبط بعض العلماء من هذا الحديث أخذ عمر قتل من تمالأ على قتل الغلام بصنعاء، وفيه بعد، كما قال القرطبي؛ إذ يمكن أن يقال: جاز ذلك فيما لا إراقة دم فيه لخفته في مقصود الشرع. ولا يجوز ذلك في الدماء لحرمتها وعظم أمرها، فلا يصح حمل أحدهما على الآخر، وإنما الذي يستنبط منه أن (المجامع) (^٥) في الجناية المعين عليها كالناظور الذي هو الطليعة كالمباشر لها، فيقتص من الكل، لكن فيما لا دم فيه (^٦). على ما قررناه، وقد نبه - ﷺ - على هذا المعنى بقوله: \"إلا العباس فإنه لم يشهدكم\" كما سلف.\n_________\n(^١) \"سيرة ابن هشام\" ٤/ ٣٢٨ - ٣٢٩. وانظر \"شرح ابن بطال\" ٩/ ٤١٤ - ٤١٥.\n(^٢) \"عارضة الأحوذي\" ٨/ ٢٠٥.\n(^٣) ساقطة من الأصل.\n(^٤) \" المستدرك\" ٤/ ٤٠٥.\n(^٥) كذا في الأصل، وفي \"المفهم\": (الحاضر).\n(^٦) \"المفهم\" ٥/ ٦٠٢.","vol":"27","page":436},{"text":"فإن قلت: عارض هذا قول عائشة - ﵂ -: كان - ﷺ - لا ينتقم لنفسه.\nويجاب بأنه لا ينتقم لها باعتبار الأكثر من حاله، أو أنها نسيت هذا الحديث، (وقيل: أرادت) (^١) في المال، وأنه إذا أصيب بدنه كان انتهاكا لحرمة الله؛ ذكرها ابن التين.\nفإن قلت: فلم لم يعف عنهم؟ قيل: أراد أن يؤدبهم لئلا يعودوا إلى مثلها، فيكون لهم أدبا وقصاصا، أو أنه فعل ذلك بهم لأنهم لدوه في مرض تحقق فيه الموت، وإذا تحقق العبد الموت كره له التداوي.\nفصل:\nوفيه: دليل أنه يقتص من اللطمة ونحوها، وهو أحد قولي مالك، قاله الداودي، وزاد أن قوله: \"إلا العباس، فإنه لم يشهدكم\" فيه دليل أن العمد يقتص منه؛ لأنه لو شهد لاقتص منه.\nفصل:\nوقوله: (قلت لسفيان: فإن معمرا يقول: أعلقت عليه، قال: لم يحفظ، إنما قال: أعلقت عنه). قال الخطابي عن ابن الأعرابي: يقال: أعلقت عن الصبي: إذا عالجت منه العذرة، وهو وجع الحلق، قال: وأكثر المحدثين يروونه: أعلقت عليه، والصواب ما حفظه سفيان (^٢). وقد سلف ذلك، وكذا قال ابن بطال بعد أن ساق كلام ابن قتيبة في العذرة: الصواب: أعلقت عنه، كذلك حكاه أهل اللغة ولم يُعَدُّوه إلا بـ (عن).\n_________\n(^١) ساقطة من الأصل.\n(^٢) \"أعلام الحديث\" ٣/ ٢١٢١ - ٢١٢٢.","vol":"27","page":437},{"text":"وقال الجوهري في الحديث: \"اللدود أحب إلى من الاعلاق\" يقال: أعلقت المرأة ولدها من العذرة: إذا رفعتها بيدها (^١).\nو\"تدغرن\" بالغين المعجمة والدال المهملة كما سلف.\nوعبارة ابن التين: الدغر - بغين ساكنة: الرفع، يقول: لم ترفعن ذلك بأصابعكن فتؤلمنهم وتؤذينهم بذلك.\nوقوله: \"بهذا العلاق\" كما قال الخطابي: (بهذا الإعلاق) مصدر أعلقت عنه. والله أعلم.\n_________\n(^١) \"الصحاح\" ٤/ ١٥٣٢ (علق).","vol":"27","page":438},{"text":"<span data-type='title' id=toc-3482>٢٢ - باب</span>\n٥٧١٤ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ وَيُونُسُ، قَالَ الزُّهْرِيُّ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: لَمَّا ثَقُلَ رَسُولُ اللهِ - ﷺ - وَاشْتَدَّ وَجَعُهُ، اسْتَأْذَنَ أَزْوَاجَهُ فِي أَنْ يُمَرَّضَ فِي بَيْتِي، فَأَذِنَّ، فَخَرَجَ بَيْنَ رَجُلَيْنِ تَخُطُّ رِجْلَاهُ فِي الأَرْضِ بَيْنَ عَبَّاسٍ وَآخَرَ. فَأَخْبَرْتُ ابْنَ عَبَّاسٍ، قَالَ: هَلْ تَدْرِي مَنِ الرَّجُلُ الآخَرُ الَّذِي لَمْ تُسَمِّ عَائِشَةُ؟ قُلْتُ: لَا. قَالَ هُوَ عَلِيٌّ. قَالَتْ عَائِشَةُ: فَقَالَ النَّبِيُّ - ﷺ - بَعْدَ مَا دَخَلَ بَيْتَهَا وَاشْتَدَّ بِهِ وَجَعُهُ: «هَرِيقُوا عَلَيَّ مِنْ سَبْعِ قِرَبٍ لَمْ تُحْلَلْ أَوْكِيَتُهُنَّ، لَعَلِّي أَعْهَدُ إِلَى النَّاسِ». قَالَتْ: فَأَجْلَسْنَاهُ فِي مِخْضَبٍ لِحَفْصَةَ زَوْجِ النَّبِيِّ - ﷺ - ثُمَّ طَفِقْنَا نَصُبُّ عَلَيْهِ مِنْ تِلْكَ الْقِرَبِ، حَتَّى جَعَلَ يُشِيرُ إِلَيْنَا أَنْ قَدْ فَعَلْتُنَّ. قَالَتْ: وَخَرَجَ إِلَى النَّاسِ فَصَلَّى لَهُمْ وَخَطَبَهُمْ. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح ١٠/ ١٦٧].\nذكر فيه حديث عائشة - ﵂ -: لَمَّا ثَقُلَ رَسُولُ اللهِ - ﷺ - وَاشْتَدَّ وَجَعُهُ،. الحديث سلف في مرضه - ﷺ - بطوله (^١)، وسلف في الغسل (^٢) والخمس (^٣) والمغازي (^٤) والهبة (^٥) وغيرها (^٦).\nكذا وقع هذا الحديث في الأصول: باب، من غير أن يترجم له، وأما ابن بطال فأدخله في الباب قبله وقال: إن قال قائل: ما وجه ذكر حديث عائشة الذي في آخر الباب في هذِه الترجمة وليس فيه ذكر\n_________\n(^١) برقم (٤٤٤٢) كتاب: المغازي، باب: مرض النبي - ﷺ - ووفاته.\n(^٢) برقم (١٩٨) كتاب: الوضوء، باب: الغسل والوضوء.\n(^٣) برقم (٣٠٩٩) باب: ما جاء في بيوت أزواج النبي - ﷺ -.\n(^٤) هو ما سلف في مرضه.\n(^٥) برقم (٢٥٨٨) باب: هبة الرجل لامرأته.\n(^٦) سلف أيضًا برقم (٦٦٤) كتاب: الأذان، باب: حد المريض أن يشهد الجماعة.","vol":"27","page":439},{"text":"اللدود المعقود له؟ قال: قيل: يحتمل ذلك -والله أعلم- أنه أراد ما فُعل بالمريض مما أمر أن يفعل به أنه لا يلزم فاعل ذلك به لوم ولا قصاص حين لم يأمر بصب الماء على كل من حضره، وأنه بخلاف ما أُولم به مما نهى عنه أن يفعل به؛ لأن ذلك من باب الجناية عليه، وفيه القصاص (^١).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤١٥.","vol":"27","page":440},{"text":"<span data-type='title' id=toc-3483>٢٣ - باب الْعُذْرَةِ</span>\n٥٧١٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ أُمَّ قَيْسٍ بِنْتَ مِحْصَنٍ الأَسَدِيَّةَ -أَسَدَ خُزَيْمَةَ، وَكَانَتْ مِنَ الْمُهَاجِرَاتِ الأُوَلِ اللاَّتِي بَايَعْنَ النَّبِيَّ - ﷺ - وَهْيَ أُخْتُ عُكَّاشَةَ- أَخْبَرَتْهُ أَنَّهَا أَتَتْ رَسُولَ اللهِ - ﷺ - بِابْنٍ لَهَا، قَدْ أَعْلَقَتْ عَلَيْهِ مِنَ العُذْرَةِ، فَقَالَ النَّبِيُّ - ﷺ -: «عَلَى مَا تَدْغَرْنَ أَوْلَادَكُنَّ بِهَذَا الْعِلَاقِ؟ عَلَيْكُمْ بِهَذَا الْعُودِ الْهِنْدِيِّ، فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ مِنْهَا ذَاتُ الْجَنْبِ». يُرِيدُ: الْكُسْتَ، وَهْوَ الْعُودُ الْهِنْدِيُّ. وَقَالَ يُونُسُ وَإِسْحَاقُ بْنُ رَاشِدٍ، عَنِ الزُّهْرِيِّ: عَلَّقَتْ عَلَيْهِ. [انظر: ٥٦٩٢ - مسلم: ٢٢١٤ - فتح ١٠/ ١٦٧]\nذكر فيه حديث أم قيس المذكور قبل، وقد عرفت ما فيه.\n(وذكره بلفظ: وَقَدْ أَعْلَقَتْ عَلَيْهِ مِنَ العُذْرَةِ.\nوفي آخره: وَقَالَ يُونُسُ وَإِسْحَاقُ بْنُ رَاشِدٍ، عَن الزُّهْرِيِّ: عَلَّقَتْ. وحديث يونس أخرجه مسلم وأبو داود وابن ماجه (^١)، وحديث إسحاق في البخاري، يأتي قريبًا في باب ذات الجنب) (^٢).\n_________\n(^١) مسلم ٢٢١٤/ ٨٧ كتاب: السلام، باب التداوي بالعود الهندي. وأبو داود (٣٨٧٧)، وابن ماجه (٣٤٦٢) وطريق أبي داود عن سفيان، وليس يونس. وفيها جميعًا: أعلقت بإثبات الهمزة.\n(^٢) ما بين القوسين ساقط من الأصل.","vol":"27","page":441},{"text":"<span data-type='title' id=toc-3484>٢٤ - باب دَوَاءِ الْمَبْطُونِ</span>\n٥٧١٦ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: إِنَّ أَخِي اسْتَطْلَقَ بَطْنُهُ. فَقَالَ: «اسْقِهِ عَسَلًا». فَسَقَاهُ، فَقَالَ: إِنِّي سَقَيْتُهُ فَلَمْ يَزِدْهُ إِلاَّ اسْتِطْلَاقًا. فَقَالَ: «صَدَقَ اللهُ وَكَذَبَ بَطْنُ أَخِيكَ». تَابَعَهُ النَّضْرُ، عَنْ شُعْبَةَ. [انظر: ٥٦٨٤ - مسلم: ٢٢١٧ - فتح ١٠/ ١٦٨]\nذكر فيه حديث محمد بن جعفر، عن شعبة، عن قتادة، عن أبي المتوكل -واسمه علي بن داود- عن أبي سعيد قَالَ: جَاءَ رَجُلٌ إِلَى رسول الله - ﷺ - فَقَالَ: إِنَّ أَخِي اسْتَطْلَقَ بَطْنُهُ. فَقَالَ: \"اسْقِهِ عَسَلًا\". فَسَقَاهُ، فَقَالَ: إِنِّي سَقَيْتُهُ فَلَمْ يَزِدْهُ إِلَّا اسْتِطْلَاقًا. فَقَالَ: \"صَدَقَ اللهُ وَكذَبَ بَطْنُ أَخِيكَ\". زاد ابن بطال هنا: \"واسقه عسلًا\" فسقاه عسلًا فبرئ. تَابَعَهُ النَّضْرُ، عَنْ شُعْبَةَ (^١).\nوهذا الحديث سلف في باب الدواء بالعسل من حديث عياش بن الوليد، ثنا عبد الأعلى، ثنا سعيد، عن قتادة به، وقد أسلفناه عن مسلم هناك من حديث شعبة عن قتادة به أتم من هذا.\nوالاستطلاق: إصابة الإسهال، وفيه: أن ما جعل الله فيه من الشفاء من الأدوية قد يتأخر تأثيره في العلة حتى يتم أمره وتنقضي مدته المكتوبة في أم الكتاب.\nوقوله: (\"صدق الله وكذب بطن أخيك\") يدل على أن الكلام لا يحمل على ظاهره، ولو حمل على ظاهره لبرئ المريض عند أول شربة للعسل، فلما لم يبرأ إلا بعد تكرر شربه له دل على أن الألفاظ مفتقرة\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤١٦.","vol":"27","page":442},{"text":"إلى معرفة معانيها، وليست على ظواهرها، وقد أسلفنا هذا أيضًا.\nقال الخطابي: هذا الحديث مما يحسب كثير من الناس أنه مخالف لمذهب الطب، وذلك أن العسل مسهل (^١).\n(قلت) (^٢): وقد أسلفنا الجواب عن ذلك واضحا.\nقال الخطابي: وعندي أن من عرف شيئا من الطب ومعانيه عرف صواب هذا التدبير، وذلك أن استطلاق بطن هذا الرجل من هيضة حدثت له من الامتلاء وسوء (الهضم) (^٣)، والأطباء كلهم يأمرون صاحب الهيضة بأن يترك الطبيعة وسومها لا يمسكها، وربما أمدته بقوة مسهلة حتى يستفرغ تلك الفضول.\nفإذا فرغت تلك الأوعية من تلك الفضول أمسكت من ذاتها، وربما عولجت، بالأشياء القابضة والمقوية إذا خافوا سقوط القوى، فخرج (الأصل) (^٤) في هذا على مذهب الطب مستقيما حتى أمر الشارع بأن تمد الطبيعة بالعسل؛ لتزداد استفراغا، حتى إذا فرغت تلك الفضول وتنقت منها و(فنيت) (^٥) وأمسكت، وقد يكون ذلك أيضًا من ناحية التبرك تصديقا لقوله: ﴿فِيهِ شِفَاءٌ لِلنَّاسِ﴾ [النحل: ٦٩] وما يصفه رسول الله - ﷺ - لشخص بعينه من الدواء، فقد يكون ذلك بدعائه وبركته ولا يكون ذلك حكما عامًّا (^٦).\nوقال أبو عبد الملك: يجوز أن تكون شكوى أخيه من برد أو فضل بلغم، وتقدم ذكره فلا (عائد) (^٧) من إعادته.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١١٠.\n(^٢) في الأصل: (قال).\n(^٣) في الأصل: الهم. وفي الحاشية: لعله أو البت: الهضم.\n(^٤) في \"الأعلام\": الأمر.\n(^٥) في \"الإعلام\": وقفت.\n(^٦) \"أعلام الحديث\" ٣/ ٢١١٠ - ٢١١١.\n(^٧) في الأصل: عليك.","vol":"27","page":443},{"text":"<span data-type='title' id=toc-3485>٢٥ - باب لَا صَفَرَ، وَهْوَ دَاءٌ يَأْخُذُ البَطْنَ</span>\n٥٧١٧ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ وَغَيْرُهُ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا عَدْوَى وَلَا صَفَرَ وَلَا هَامَةَ». فَقَالَ أَعْرَابِيٌّ: يَا رَسُولَ اللهِ، فَمَا بَالُ إِبِلِي تَكُونُ فِي الرَّمْلِ كَأَنَّهَا الظِّبَاءُ فَيَأْتِي الْبَعِيرُ الأَجْرَبُ فَيَدْخُلُ بَيْنَهَا فَيُجْرِبُهَا؟ فَقَالَ: «فَمَنْ أَعْدَى الأَوَّلَ؟». رَوَاهُ الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ وَسِنَانِ بْنِ أَبِي سِنَانٍ. [انظر: ٥٧٠٧ - مسلم: ٢٢٢٠ - فتح ١٠/ ١٧١]\nذكر فيه حديث ابن شِهَاب قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ وَغَيْرُهُ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا عَدْوى وَلَا صَفَرَ وَلَا هَامَةَ\". فَقَالَ أَعْرَابِيٌّ: يَا رَسُولَ اللهِ، فَمَا بَالُ إِبِلِي تَكُونُ فِي الرَّمْلِ كَأَنَّهَا الظِّبَاءُ فَيَأْتِي البَعِيرُ الأَجْرَبُ فَيَدْخُلُ بَيْنَهَا فَيُجْرِبُهَا؟ فَقَالَ: \"فَمَنْ أَعْدى الأَوَّلَ؟ \". ورَوَاهُ الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ وَسِنَانِ بْنِ أَبِي سِنَانٍ.\nالشرح:\nسلف الكلام على هذا الحديث (في باب الجذام) (^١).\nو(الهامة) ههنا: طائر كانوا يتشاءمون به، وهو من طير الليل، وقيل: البومة كما سلف، وصوب الطبري أنه ذكر البوم (^٢). وقيل: كانت العرب تزعم أن روح القتيل الذي لا يدرك بثأره تصير هامة فتقول: اسقوني اسقوني، فإذا أدرك بثأره طارت. وقيل: كانوا يزعمون أن عظام الميت -وقيل: روحه- تصير هامة فتطير، ويسمونه: الصدى، فترفرف عند قبره حتى تقاربه، فنفاه الإسلام ونهاهم عنه.\n_________\n(^١) ساقط من الأصل.\n(^٢) \"تهذيب الآثار\" مسند علي ص ٣٩.","vol":"27","page":444},{"text":"قال الطبري: ذكر أبو عبيدة قال: سمعت يونس الجرمي يسأل رؤبة بن العجاج عن الصفر، فقال: هي حية تكون في البطن تصيب الماشية والناس، وهي أعدى من الجرب عند العرب. ويقال: إن قوله: \"لا صفر\" إبطال ما كان أهل الجاهلية يفعلونه من تأخير المحرم إلى صفر في التحريم، وقد روي عن مالك مثل هذا القول (^١)، وصوب الطبري الأول (^٢).\nوقال ابن وهب: كان أهل الجاهلية يقولون: إن الصفار التي في الجوف تقتل صاحبها، فرد ذلك رسول الله - ﷺوقال: \"لا يموت أحد إلا بأجله\" (^٣)، وقد فسر جابر بن عبد الله مثله، وهو راوي الحديث عن رسول الله - ﷺ - (^٤).\nقال ابن قتيبة: والعدوى جنسان: عدوى الجذام والطاعون؛ فأما الأول فإن المجذوم تشتد رائحته حتى تسقم من أطال مجلسه معه ومؤاكلته، وربما جذمت امرأته بطول مضاجعتها (معه) (^٥)، وربما يسرع أولاده في الكبر إليه، وكذا من كان به سل، والأطباء يأمرون ألا يجالس المسلول ولا المجذوم، ولا يريدون بذلك معنى العدوى، وإنما يريدون بذلك تغير الرائحة، وأنها تسقم من أطال اشتمامها، والأطباء أبعد الناس من الإيمان بيمن أو شؤم.\n_________\n(^١) \"المنتقى\" ٧/ ٢٦٤.\n(^٢) \"تهذيب الآثار\" ص (٣٨).\n(^٣) \"المنتقى\" ٧/ ٢٦٤.\n(^٤) رواه مسلم (٢٢٢٢) كتاب: السلام، باب: لا عدوي ولا طيرة …\n(^٥) في الأصل: له.","vol":"27","page":445},{"text":"وكذلك الجرب الرطب يكون بالبعير إذا خالط الإبل وحاكها وأوى في مباركها وصل إليها بالماء الذي يسيل منه نحوا مما به، فلهذا المعنى نهى الشارع ألا يورد ممرض على مصح كراهة أن يخالط ذو العاهة الصحيح فيناله من حكته ودائه نحو مما به، وقد ذهب قوم إلى أنه أراد بذلك ألا يظن أن الذي نال إبله من ذي العاهة فيأثم (^١). والطاعون يأتي الكلام فيه.\nفصل:\n(الظباء) بالمد جمع ظبي في الكثرة، وكذلك ظبى كـ (قذى) وهو على فعول، وفي أقله: أظْبٍ: كـ (دلو) على زنة أفعل، أصله: أظبي.\n_________\n(^١) \"تأويل مختلف الحديث\" ص ١٦٨ - ١٦٩، وانظر \"شرح ابن بطال\" ٩/ ٤١٨.","vol":"27","page":446},{"text":"<span data-type='title' id=toc-3486>٢٦ - باب ذَاتِ الْجَنْبِ</span>\n٥٧١٨ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَتَّابُ بْنُ بَشِيرٍ، عَنْ إِسْحَاقَ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ، بْنُ عَبْدِ اللهِ أَنَّ أُمَّ قَيْسٍ بِنْتَ مِحْصَنٍ -وَكَانَتْ مِنَ الْمُهَاجِرَاتِ الأُوَلِ اللاَّتِي بَايَعْنَ رَسُولَ اللهِ - ﷺ -، وَهْيَ أُخْتُ عُكَّاشَةَ بْنِ مِحْصَنٍ- أَخْبَرَتْهُ أَنَّهَا أَتَتْ رَسُولَ اللهِ - ﷺ - بِابْنٍ لَهَا قَدْ عَلَّقَتْ عَلَيْهِ مِنَ الْعُذْرَةِ، فَقَالَ: «اتَّقُوا اللهَ، عَلَى مَا تَدْغَرُونَ أَوْلَادَكُمْ بِهَذِهِ الأَعْلَاقِ؟ عَلَيْكُمْ بِهَذَا الْعُودِ الْهِنْدِيِّ، فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ، مِنْهَا ذَاتُ الْجَنْبِ». يُرِيدُ الْكُسْتَ يَعْنِي: الْقُسْطَ، قَالَ: وَهْيَ لُغَةٌ. [انظر: ٥٦٩٢، ٢٢١٤ - فتح ١٠/ ١٧١]\n٥٧١٩، ٥٧٢٠، ٥٧٢١ - حَدَّثَنَا عَارِمٌ، حَدَّثَنَا حَمَّادٌ قَالَ: قُرِئَ عَلَى أَيُّوبَ مِنْ كُتُبِ أَبِي قِلَابَةَ - مِنْهُ مَا حَدَّثَ بِهِ وَمِنْهُ مَا قُرِئَ عَلَيْهِ- وَكَانَ هَذَا فِي الْكِتَابِ عَنْ أَنَسٍ، أَنَّ أَبَا طَلْحَةَ وَأَنَسَ بْنَ النَّضْرِ كَوَيَاهُ، وَكَوَاهُ أَبُو طَلْحَةَ بِيَدِهِ. [٥٧٢١ - فتح ١٠/ ١٧٢]\nوَقَالَ عَبَّادُ بْنُ مَنْصُورٍ: عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: أَذِنَ رَسُولُ اللهِ - ﷺ - لأَهْلِ بَيْتٍ مِنَ الأَنْصَارِ أَنْ يَرْقُوا مِنَ الحُمَةِ وَالأُذُنِ. قَالَ أَنَسٌ: كُوِيتُ مِنْ ذَاتِ الجَنْبِ وَرَسُولُ اللهِ - ﷺ - حَيٌّ، وَشَهِدَنِي أَبُو طَلْحَةَ وَأَنَسُ بْنُ النَّضْرِ وَزَيْدُ بْنُ ثَابِتٍ، وَأَبُو طَلْحَةَ كَوَانِي. [انظر: ٥٧١٩ - فتح ١٠/ ١٧٢]\nذكر فيه حديث أم قيس السالف، وفي آخره: \"فَإِنَّ فِيهِ سَبْعَةَ أَشْفِيَةٍ، مِنْهَا ذَاتُ الجَنْبِ\". يُرِيدُ: الكُسْتَ يَعْنِي: القُسْطَ، قَالَ: وَهْيَ لُغَةٌ.\nوحديث حَمَّاد قَالَ: قُرِئَ عَلَى أَيُّوبَ مِنْ كُتُبِ أَبِي قِلَابَةَ -مِنْهُ مَا حَدَّثَ بِهِ وَمِنْهُ مَا قُرِئَ عَلَيْهِ- وَكَانَ هذا فِي الكِتَابِ عَنْ أَنَسٍ، أَنَّ أَبَا طَلْحَةَ وَأَنَسَ بْنَ النَّضْرِ كَوَيَاهُ، وَكَوَاهُ أَبُو طَلْحَةَ بِيَدِهِ.\nفقال الإسماعيلي: وكأن هذا في الكتاب غير مسموع. وأما أبو نعيم فرواه عن أبي القاسم ثنا محمد بن حبان المازري، ثنا محمد بن عبيد بن","vol":"27","page":447},{"text":"حساب، ثنا حماد بن زيد قال: قرأ جرير بن حازم كتب أبي قلابة. فقال أيوب: قد سمعته من أبي قلابة عن أنس.\nقال البخاري: وقال عباد بن منصور، عن أيوب، عن أبي قلابة، عن أنس قال: أذن رسول الله - ﷺ - لأهل بيت من الأنصار أن يرقوا من الحمة والأذن. قال أنس: كويت من ذات الجنب ورسول الله - ﷺ - حي، (وشهدني أبو طلحة) (^١) وأنس بن النضر وزيد بن ثابت، وأبو طلحة كواني. وهو من أفراده.\nقال الإسماعيلي: لم يذكر البخاري حديث عباد؛ لأنه ليس من شرطه، ولقد أخبرنيه الحسن، ثنا إبراهيم بن سعد، ثنا ريحان -هو ابن سعيد- عن عباد، عن أيوب .. الحديث.\nورواه أبو نعيم من حديث ابن ناجية ثنا إبراهيم بن سعيد ثنا ريحان .. فذكره وقال: ذكره البخاري عن عباد استشهادا.\nقوله: (والأذن)، أي: وجع الأذن.\nوالحمة: (سم) (^٢) كل شيء يلدغ، عن صاحب العين (^٣)، وسلف مبسوطا. ومعنى \"من الحمة\" أي: من لدغة ذي حمة كالعقرب وشبهها.\nوفيه: أن ذات الجنب تداوى بالقسط وبالكي أيضًا. وفيه: جواز الكي والاسترقاء، وقد سلف ما للعلماء فيه.\n_________\n(^١) ساقطة من الأصل.\n(^٢) مثبتة من \"شرح ابن بطال\" وفي الأصل ما يشبه: سمية.\n(^٣) \"العين\" ٣/ ٣١٣.","vol":"27","page":448},{"text":"<span data-type='title' id=toc-3487>٢٧ - باب حَرْقِ الحَصِيرِ لِيُسَدَّ بِهِ الدَّمُ</span>\n٥٧٢٢ - حَدَّثَنِي سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ الْقَارِيُّ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ: لَمَّا كُسِرَتْ عَلَى رَأْسِ رَسُولِ اللهِ - ﷺ - البَيْضَةُ، وَأُدْمِيَ وَجْهُهُ، وَكُسِرَتْ رَبَاعِيَتُهُ، وَكَانَ عَلِيٌّ يَخْتَلِفُ بِالْمَاءِ فِي الْمِجَنِّ، وَجَاءَتْ فَاطِمَةُ تَغْسِلُ عَنْ وَجْهِهِ الدَّمَ، فَلَمَّا رَأَتْ فَاطِمَةُ - ﵍ - الدَّمَ يَزِيدُ على الْمَاءِ كَثْرَةً عَمَدَتْ إِلَى حَصِيرٍ فَأَحْرَقَتْهَا وَأَلْصَقَتْهَا عَلَى جُرْحِ رَسُولِ اللهِ - ﷺ -، فَرَقَأَ الدَّمُ. [انظر: ٢٤٣ - مسلم: ١٧٩٠ - فتح ١٠/ ١٧٣]\nذكر فيه حديث سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ: لَمَّا كُسِرَتْ عَلَى رَأْسِ رَسُولِ اللهِ - ﷺ - البَيْضةُ، وَأُدْمِيَ وَجْهُهُ .. الحديث، وقد سلف في الجهاد (^١).\nواعترض ابن التين على قوله: (حرق) وقال: صوابه: إحراق أو تحريق، فأما الحرق فهو حرق الشيء يؤذيه.\nو(الرباعية) في الحديث مثل: الثمانية، مخففة الياء: السنن التي بين الثنية والناب.\nو(المجن): الترس.\nو(عَمَدَت) بفتح الميم.\nوقوله: (فرقأ الدم) هو مهموز، أي: سكن وانقطع جريه، وقد سلف واضحا في باب الترس والمجن، من الجهاد.\nقال المهلب: فيه أن قطع الدم بالرماد من المعلوم القديم المعمول به، لا سيما إذا كان الحصير من ديس السعدي (فهي) (^٢) معلومة بالقبض\n_________\n(^١) سلف برقم (٢٩٠٣) باب: المجن.\n(^٢) في الأصل: فهو.","vol":"27","page":449},{"text":"وطيب الرائحة، والقبض يسد أفواه الجراح، وطيب الرائحة يذهب بزهم الدم، وإذا غسل الدم بالماء كما فعل أولًا بجرح رسول الله - ﷺ - فليجمد الدم ببرد الماء إذا كان الجرح سهلا غير غائر، وأما إذا كان غائرا فلا يؤمن فيه آفة الماء وضرره، وكان أبو الحسن القابسي يقول: لوددنا أن نعلم ذلك الحصير ما كان منه فنجعله دواء لقطع الدم (^١).\nقال ابن بطال: وأهل الطب يزعمون أن كل حصير إذا أحرق (يقطع) (^٢) رماده الدم، بل الأرمدة كلها تفعل ذلك؛ لأن الرماد من شأنه القبض. وقد ترجم الترمذي لحديث سهل بن سعد بهذا المعنى فقال: باب التداوي بالرماد (^٣)، ولم يقل: التداوي برماد الحصير (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٢٠.\n(^٢) في الأصل، (ص ٢): يحرق. والمثبت من \"شرح ابن بطال\".\n(^٣) الترمذي (٢٠٨٥).\n(^٤) \"شرح ابن بطال\" ٩/ ٤٢٠.","vol":"27","page":450},{"text":"<span data-type='title' id=toc-3488>٢٨ - باب الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ</span>\n٥٧٢٣ - حَدَّثَنِي يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ، فَأَطْفِئُوهَا بِالْمَاءِ». قَالَ نَافِعٌ: وَكَانَ عَبْدُ اللهِ يَقُولُ: اكْشِفْ عَنَّا الرِّجْزَ. [انظر: ٣٢٦٤ - مسلم: ٢٢٠٩ - فتح ١٠/ ١٧٤]\n\n٥٧٢٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامٍ، عَنْ فَاطِمَةَ بِنْتِ الْمُنْذِرِ، أَنَّ أَسْمَاءَ بِنْتَ أَبِي بَكْرٍ - ﵄ - كَانَتْ إِذَا أُتِيَتْ بِالْمَرْأَةِ قَدْ حُمَّتْ تَدْعُو لَهَا، أَخَذَتِ الْمَاءَ فَصَبَّتْهُ بَيْنَهَا وَبَيْنَ جَيْبِهَا، قَالَتْ: وَكَانَ رَسُولُ اللهِ - ﷺ - يَأْمُرُنَا أَنْ نَبْرُدَهَا بِالْمَاءِ. [مسلم: ٢٢١١ - فتح ١٠/ ١٧٤]\n\n٥٧٢٥ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ، أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ، فَابْرُدُوهَا بِالْمَاءِ». [انظر: ٣٢٦٣ - مسلم: ٢٢١٠ - فتح ١٠/ ١٧٤]\n\n٥٧٢٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، حَدَّثَنَا سَعِيدُ بْنُ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ جَدِّهِ رَافِعِ بْنِ خَدِيجٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْحُمَّى مِنْ فَوْحِ جَهَنَّمَ، فَابْرُدُوهَا بِالْمَاءِ». [انظر: ٣٢٦٢ - مسلم: ٢٢١٢ - فتح ١٠/ ١٧٤]\nذكر حديث ابن عُمَرَ - ﵄ - قال: قال رسول الله - ﷺ -: \"الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ، فَأَطْفِئُوهَا بِالْمَاءِ\". وَكَانَ عَبْدُ اللهِ يَقُولُ: اكْشِفْ عَنَّا الرِّجْزَ. (وأخرجه مسلم والنسائي) (^١) (^٢).\nوحديث أسماء: أنها كَانَتْ إِذَا أُتِيَتْ بِالْمَرْأَةِ قَدْ حُمَّتْ تَدْعُو لَهَا، أَخَذَتِ المَاءَ فَصَبَّتْهُ بَيْنَهَا وَبَيْنَ جَيْبِهَا، وقَالَتْ: كَانَ - ﷺ - يَأْمُرُنَا أَنْ\n_________\n(^١) مسلم (٢٢٠٩) كتاب: السلام، باب لكل داء دواء، والنسائي في \"الكبرى\" ٤/ ٣٧٩ (٧٦٠٩).\n(^٢) من (ص ٢).","vol":"27","page":451},{"text":"نَبْرُدَهَا بِالْمَاءِ. (وأخرجه مسلم والترمذي والنسائي وابن ماجه) (^١) (^٢).\nوحديث عائشة مرفوعا: \"الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ، فَابْرُدوهَا بِالْمَاءِ\".\nوحديث رَافِعِ بْنِ خَدِيجٍ عن النَّبِي - ﷺ - مثله، وقال: \"مِنْ فَوْحِ جَهَنَّمَ\".\nوقد فسرت أسماء بأن إبراد الحمى صب الماء على جسد المحموم، وقد تختلف أحوال المحمومين، فمنهم من يصلح بأن يبرد بصب الماء عليه، وآخر يصلح أن يبرد بشرب الماء.\nوزعم بعض العلماء أن بعض الحميات هي التي يجب إبرادها بالماء، وهي التي عني الشارع، وهي الحارة التي يكون أصلها من الحر. والحديث يراد به الخصوص، واستدل على ذلك بالحديث: \"الحمى من فيح جهنم\" والفيح عند العرب: سطوع الحر عن صاحب \"العين\" (^٣) يقال: فاحت القدر: غلت. وفي كتاب \"الأفعال\": فاحت النار والحر، فيحا: انتشر.\nواستدل بقوله - ﷺ -: \"فأطفئوها بالماء وأبردوها بالماء\" وذلك كله أنه - ﷺ - لم يأمر بإبراد الحميات الباردة التي يكون أصلها البرد، وإنما أمر بإبراد الحميات الحارة التي يكون أصلها الحر.\nفصل:\nوالفوح والفيح لغتان، يقال: فاحت ريح المسك تفيح وتفوح فيحا وفوحا وفووحا؛ قاله الجوهري، قال: ولا يقال: فاحت ريح خبيثة (^٤).\n_________\n(^١) مسلم (٢٢١١) كتاب: السلام، باب لكل داء دواء، والترمذي (٢٠٧٤) والنسائي \"الكبرى\" ٤/ ٣٧٩ (٧٦١١) وابن ماجه (٣٤٧٤).\n(^٢) من (ص ٢).\n(^٣) \"العين\" ٣/ ٣٠٧.\n(^٤) \"الصحاح\" ١/ ٣٩٣.","vol":"27","page":452},{"text":"فصل:\nوقولها: (نبردها)، هو ثلاثي من برد يتعدى ولا يتعدى، تقول: بردت الماء وبردته أنا. قاله الجوهري (^١). ولا يقال: أبردته إلا في لغة رديئة.\nفصل:\nينعطف على ما مضى: قال الخطابي: غلط في هذا الحديث بعض من ينسب إلى العلم فانغمس في الماء لما أصابته الحمى فاختقنت الحرارة في باطن دمه فأصابته علة صعبة كاد أن يهلك، فلما خرج من علته قال قولا فاحشا لا يحسن ذكره، وذلك لجهله بمعنى الحديث وتدبير الحميات الصفراوية بسقي الماء الصادق البرد ووضع أطراف المحموم فيه أنفع العلاج وأسرعه إلى إطفاء نارها، فإنما أمر بإطفاء الحمى و(تبريدها) (^٢) بالماء على هذا الوجه دون الانغماس فيه وغط الرأس فيه. وحديث أسماء يشبه هذا المعنى، وروي: \"فأبردوها بماء زمزم\". وهذا من ناحية البركة، وبلغني عن ابن الأنباري أن معنى \"فأبردوها بالماء\" أي: تصدقوا بالماء عن المريض يشفه الله؛ لما روي: أن أفضل الصدقة سقي الماء (^٣).\n_________\n(^١) السابق ٢/ ٤٤٥.\n(^٢) في الأصل: تدبيرها.\n(^٣) \"أعلام الحديث\" ٣/ ٢١٢٤ - ٢١٢٦.\nوالحديث رواه: أبو داود (١٧٩٦ - ١٦٨١)، والنسائي ٦/ ٢٥٤، وأحمد ٥/ ٢٨٥، وابن خزيمة ٤/ ١٢٣ (٢٤٩٦ - ٢٤٩٧)، وعنه ابن حبان ٨/ ١٣٥ - ١٣٦ (٣٣٤٨) عن سعد بن عبادة. وحسنه الألباني في: \"صحيح أبي داود\" (١٤٧٤)، و\"صحيح ابن ماجه\" (٢٩٧١)","vol":"27","page":453},{"text":"<span data-type='title' id=toc-3489>٢٩ - باب مَنْ خَرَجَ مِنْ أَرْضٍ لَا (تُلَايِمُهُ)</span> (^١)\n٥٧٢٧ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، حَدَّثَنَا قَتَادَةُ، أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُمْ أَنَّ نَاسًا -أَوْ رِجَالًا- مِنْ عُكْلٍ وَعُرَيْنَةَ قَدِمُوا عَلَى رَسُولِ اللهِ - ﷺ - وَتَكَلَّمُوا بِالإِسْلَامِ وَقَالُوا: يَا نَبِيَّ اللهِ، إِنَّا كُنَّا أَهْلَ ضَرْعٍ، وَلَمْ نَكُنْ أَهْلَ رِيفٍ. وَاسْتَوْخَمُوا الْمَدِينَةَ، فَأَمَرَ لَهُمْ رَسُولُ اللهِ - ﷺ - بِذَوْدٍ وَبِرَاعٍ، وَأَمَرَهُمْ أَنْ يَخْرُجُوا فِيهِ فَيَشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا، فَانْطَلَقُوا حَتَّى كَانُوا نَاحِيَةَ الْحَرَّةِ، كَفَرُوا بَعْدَ إِسْلَامِهِمْ، وَقَتَلُوا رَاعِيَ رَسُولِ اللهِ - ﷺ -، وَاسْتَاقُوا الذَّوْدَ، فَبَلَغَ النَّبِيَّ - ﷺ - فَبَعَثَ الطَّلَبَ فِي آثَارِهِمْ، وَأَمَرَ بِهِمْ فَسَمَرُوا أَعْيُنَهُمْ، وَقَطَعُوا أَيْدِيَهُمْ، وَتُرِكُوا فِي نَاحِيَةِ الْحَرَّةِ حَتَّى مَاتُوا عَلَى حَالِهِمْ. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ١٠/ ١٧٨]\nذكر فيه حديث أنس في العُرنيين، وقد سلف (^٢).\n_________\n(^١) هكذا في \"اليونينية\": (تلايمه)، وعلق في هامشها: هكذا في جميع النسخ المعتمدة بيدنا بالياء التحتية بلا همز، وفي النسخ المطبوعة تبعًا للقسطلاني المطبوع: (لا تلائمه) بالهمز.\n(^٢) سلف برقم (٢٢٣) كتاب: الوضوء، باب أبوال الإبل والدواب.","vol":"27","page":454},{"text":"<span data-type='title' id=toc-3490>٣٠ - باب مَا يُذْكَرُ فِي الطَّاعُونِ</span>\n٥٧٢٨ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي حَبِيبُ بْنُ أَبِي ثَابِتٍ قَالَ: سَمِعْتُ إِبْرَاهِيمَ بْنَ سَعْدٍ قَالَ: سَمِعْتُ أُسَامَةَ بْنَ زَيْدٍ يُحَدِّثُ سَعْدًا عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا سَمِعْتُمْ بِالطَّاعُونِ بِأَرْضٍ فَلَا تَدْخُلُوهَا، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا مِنْهَا». فَقُلْتُ: أَنْتَ سَمِعْتَهُ يُحَدِّثُ سَعْدًا وَلَا يُنْكِرُهُ قَالَ: نَعَمْ؟. [انظر: ٣٤٧٣ - مسلم: ٢٢١٨ - فتح ١٠/ ١٧٨]\n\n٥٧٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ، عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - خَرَجَ إِلَى الشَّأْمِ حَتَّى إِذَا كَانَ بِسَرْغَ لَقِيَهُ أُمَرَاءُ الأَجْنَادِ -أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَأَصْحَابُهُ- فَأَخْبَرُوهُ أَنَّ الْوَبَاءَ قَدْ وَقَعَ بِأَرْضِ الشَّأْمِ. قَالَ ابْنُ عَبَّاسٍ: فَقَالَ عُمَرُ: ادْعُ لِي الْمُهَاجِرِينَ الأَوَّلِينَ. فَدَعَاهُمْ، فَاسْتَشَارَهُمْ وَأَخْبَرَهُمْ أَنَّ الْوَبَاءَ قَدْ وَقَعَ بِالشَّأْمِ، فَاخْتَلَفُوا. فَقَالَ بَعْضُهُمْ: قَدْ خَرَجْتَ لأَمْرٍ، وَلَا نَرَى أَنْ تَرْجِعَ عَنْهُ. وَقَالَ بَعْضُهُمْ: مَعَكَ بَقِيَّةُ النَّاسِ وَأَصْحَابُ رَسُولِ اللهِ - ﷺ - وَلَا نَرَى أَنْ تُقْدِمَهُمْ عَلَى هَذَا الْوَبَاءِ. فَقَالَ ارْتَفِعُوا عَنِّي.\nثُمَّ قَالَ ادْعُوا لِي الأَنْصَارَ. فَدَعَوْتُهُمْ فَاسْتَشَارَهُمْ، فَسَلَكُوا سَبِيلَ الْمُهَاجِرِينَ وَاخْتَلَفُوا كَاخْتِلَافِهِمْ، فَقَالَ: ارْتَفِعُوا عَنِّي. ثُمَّ قَالَ: ادْعُ لِي مَنْ كَانَ هَا هُنَا مِنْ مَشْيَخَةِ قُرَيْشٍ مِنْ مُهَاجِرَةِ الْفَتْحِ. فَدَعَوْتُهُمْ، فَلَمْ يَخْتَلِفْ مِنْهُمْ عَلَيْهِ رَجُلَانِ، فَقَالُوا: نَرَى أَنْ تَرْجِعَ بِالنَّاسِ، وَلَا تُقْدِمَهُمْ عَلَى هَذَا الْوَبَاءِ، فَنَادَى عُمَرُ فِي النَّاسِ: إِنِّي مُصَبِّحٌ على ظَهْرٍ، فَأَصْبِحُوا عَلَيْهِ. قَالَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ: أَفِرَارًا مِنْ قَدَرِ اللهِ؟ فَقَالَ عُمَرُ: لَوْ غَيْرُكَ قَالَهَا يَا أَبَا عُبَيْدَةَ، نَعَمْ نَفِرُّ مِنْ قَدَرِ اللهِ إِلَى قَدَرِ اللهِ، أَرَأَيْتَ لَوْ كَانَ لَكَ إِبِلٌ هَبَطَتْ وَادِيًا لَهُ عُدْوَتَانِ: إِحْدَاهُمَا خَصِبَةٌ، وَالأُخْرَى جَدْبَةٌ، أَلَيْسَ إِنْ رَعَيْتَ الْخَصْبَةَ رَعَيْتَهَا بِقَدَرِ اللهِ؟ وَإِنْ رَعَيْتَ الْجَدْبَةَ رَعَيْتَهَا بِقَدَرِ اللهِ قَالَ: فَجَاءَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ -وَكَانَ مُتَغَيِّبًا فِي بَعْضِ حَاجَتِهِ- فَقَالَ: إِنَّ عِنْدِي فِي هَذَا عِلْمًا،","vol":"27","page":455},{"text":"سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ». قَالَ: فَحَمِدَ اللهَ عُمَرُ ثُمَّ انْصَرَفَ. [٥٧٣٠، ٦٩٧٣ - مسلم: ٢٢١٩ - فتح ١٠/ ١٧٩]\n\n٥٧٣٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، أَنَّ عُمَرَ خَرَجَ إِلَى الشَّأْمِ، فَلَمَّا كَانَ بِسَرْغَ بَلَغَهُ أَنَّ الْوَبَاءَ قَدْ وَقَعَ بِالشَّأْمِ، فَأَخْبَرَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ». [انظر: ٥٧٢٩ - مسلم: ٢٢١٩ - فتح ١٠/ ١٧٩]\n\n٥٧٣١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نُعَيْمٍ الْمُجْمِرِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا يَدْخُلُ الْمَدِينَةَ الْمَسِيحُ وَلَا الطَّاعُونُ». [انظر: ١٨٨٠ - مسلم: ١٣٧٩ - فتح ١٠/ ١٧٩]\n\n٥٧٣٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا عَاصِمٌ، حَدَّثَتْنِي حَفْصَةُ بِنْتُ سِيرِينَ قَالَتْ: قَالَ لِي أَنَسُ بْنُ مَالِكٍ - ﵁ -: يَحْيَى بِمَا مَاتَ؟ قُلْتُ: مِنَ الطَّاعُونِ. قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «الطَّاعُونُ شَهَادَةٌ لِكُلِّ مُسْلِمٍ». [انظر: ٢٨٣٠ - مسلم: ١٩١٦ - فتح ١٠/ ١٨٠]\n\n٥٧٣٣ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ مَالِكٍ، عَنْ سُمَيِّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْمَبْطُونُ شَهِيدٌ، وَالْمَطْعُونُ شَهِيدٌ». [انظر: ٦٥٣ - مسلم: ١٩١٤ - فتح ١٠/ ١٨٠]\nذكر فيه حديث إِبْرَاهِيمَ بْنِ سَعْدٍ: سَمِعْتُ أُسَامَةَ بْنَ زَيْدٍ يُحَدِّثُ سَعْدًا عَنِ النَّبِيِّ - ﷺ -، أنه قَالَ: \"إِذَا سَمِعْتُمْ بِالطَّاعُونِ بِأَرْضٍ فَلَا تَدْخُلُوهَا، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا مِنْهَا\".\nوذكر فيه أيضًا حديث ابن عباس، وفيه خروج عمر - ﵁ - إلى سَرْغَ، وأَنَّ الوَبَاءَ قَدْ وَقَعَ بِالشَّامِ، إلى أن حضر عبد الرحمن بْنُ عَوْفٍ -وكان متغيبا في بعض حاجته- فقال: إن عندي من هذا علما، سمعت رسول","vol":"27","page":456},{"text":"الله - ﷺ - يقول: \"إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ\". قال: فحمد الله عمر ثم انصرف. (وأخرجه مسلم وأبو داود والنسائي) (^١) (^٢)، ثم ذكره مختصرا، (وذكره في ترك الحيل) (^٣) (^٤).\nوحديث أبي هريرة مرفوعا: \"لَا يَدْخُلُ المَدِينَةَ الدجال وَلَا الطَّاعُونُ\". (سلف في الحج) (^٥) (^٦).\nوحديث أنس: \"الطَّاعُونُ شَهَادَةٌ لِكُلِّ مُسْلِمِ\". وقد (سلف) (^٧) في الجهاد (^٨).\nوحديث أبي هريرة - ﵁ - مرفوعًا: \"المبطون شهيد، والمطعون شهيد\" (وسلف في الصلاة والجهاد، وأخرجه الترمذي والنسائي) (^٩) (^١٠). ثم قال:\n_________\n(^١) مسلم (٢٢١٩) كتاب: السلام، باب: الطاعون …، وأبو داود (٣١٠٣)، والنسائي في \"الكبرى\" ٤/ ٣٦٢ (٧٥٢٢).\n(^٢) ساقطة من الأصل.\n(^٣) سيأتي برقم (٦٩٧٣) باب: ما يترك من الاحتيال في الفرار من الطاعون.\n(^٤) ساقطة من الأصل.\n(^٥) سلف برقم (١٨٨٠) كتاب: فضائل المدينة، باب: لا يدخل الدجال المدينة.\n(^٦) ساقطة من الأصل.\n(^٧) في الأصل: سلفا.\n(^٨) سلف برقم (٢٨٣٠) باب: الشهادة سبع.\n(^٩) سلف برقمي (٦٥٣) باب: فصل التهجير إلى الظهر، (٢٨٢٩) باب: الشهادة سبع ..، وعند الترمذي (١٠٦٣)، والنسائي في \"الكبرى\" ٤/ ٣٦٣ (٧٥٢٨).\n(^١٠) ساقطة من الأصل.","vol":"27","page":457},{"text":"<span data-type='title' id=toc-3491>٣١ - باب أَجْرِ الصَّابِرِ فِي الطَّاعُونِ</span>\n٥٧٣٤ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي الْفُرَاتِ، حَدَّثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا أَخْبَرَتْنَا أَنَّهَا سَأَلَتْ رَسُولَ اللهِ - ﷺ - عَنِ الطَّاعُونِ، فَأَخْبَرَهَا نَبِيُّ اللهِ - ﷺ -: أَنَّهُ \"كَانَ عَذَابًا يَبْعَثُهُ اللهُ عَلَى مَنْ يَشَاءُ، فَجَعَلَهُ اللهُ رَحْمَةً لِلْمُؤْمِنِينَ، فَلَيْسَ مِنْ عَبْدٍ يَقَعُ الطَّاعُونُ فَيَمْكُثُ فِي بَلَدِهِ صَابِرًا، يَعْلَمُ أَنَّهُ لَنْ يُصِيبَهُ إِلاَّ مَا كَتَبَ اللهُ لَهُ، إِلاَّ كَانَ لَهُ مِثْلُ أَجْرِ الشَّهِيدِ\". تَابَعَهُ النَّضْرُ، عَنْ دَاوُدَ. [انظر: ٣٤٧٤ - فتح ١٠/ ١٩٢]\nذكر فيه حديث عائشة - ﵂ - أَنَّهَا سَأَلَت النبي - ﷺ - عَنِ الطَّاعُونِ، فَأَخْبَرَهَا أَنَّهُ: \"كَانَ عَذَابًا يَبْعَثُهُ اللهُ عَلَى مَنْ يَشَاءُ، فَجَعَلَهُ اللهُ رَحْمَةً لِلْمُؤْمِنِينَ، فَلَيْسَ مِنْ عَبْدٍ يَقَعُ الطَّاعُونُ فَيَمْكُثُ فِي بَلَدِهِ صَابِرًا، يَعْلَمُ أَنَّهُ لَنْ يُصِيبَهُ إِلَّا مَا كَتَبَ اللهُ لَهُ، إِلَّا كَانَ لَهُ مِثْلُ أَجْرِ شهيد\". (تَابَعَهُ النَّضْرُ، عَنْ دَاوُدَ) (^١).\nرواه عن إِسْحَاق، ثنا حَبَّانُ، ثَنَا دَاوُدُ بْنُ أَبِي الفُرَاتِ، ثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، عَنْ عَائِشَةَ - ﵂ - (به. سلف في التفسير (^٢)، وفي ذكر بني إسرائيل (^٣)، ويأتي في (القدر) (^٤) رواه النسائي أيضًا) (^٥) (^٦)، وقال في آخره: تابعه النضر عن داود. يريد\n_________\n(^١) ساقطة من الأصل.\n(^٢) ليس في التفسير، وتبع في عزوه المزي انظر \"تحفة الأشراف\" ١٢/ ٣٣٦.\n(^٣) سلف برقم (٣٤٧٤) كتاب: أحاديث الأنبياء.\n(^٤) في (ص ٢): النذر.\n(^٥) سيأتي برقم (٦٦١٩) باب: ﴿قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللهُ لَنَا﴾ [التوبة: ٥١]، ورواه النسائي في \"الكبرى\" ٤/ ٣٦٣ (٧٥٢٧).\n(^٦) ساقطة من الأصل.","vol":"27","page":458},{"text":"بذلك ما أخرجه هو في القدر عن إسحاق بن إبراهيم، عن النضر بن شميل، عن داود به، (ويأتي، وفيه بعد \"صابرا\": \"محتسبا\") (^١).\nفصل:\nهذِه الخرجة من عمر سنة سبع عشرة، ذكر خليفة بن خياط أن خروج عمر إلى الشام هذِه المرة كان في السنة المذكورة يتفقد فيها أحوال الرعية وأمرائهم، وكان قد خرج قبل ذلك سنة ست عشرة لما حاصر أبو عبيدة بيت المقدس فقال أهله: يكون الصلح على يد عمر، فخرج لذلك (^٢).\nفصل:\n(سرغ) بسين مهملة مفتوحة ثم راء مهملة أيضًا ساكنة ثم غين معجمة: مدينة بالشام، كما قاله أبو عبيد البكري (^٣). افتتحها أبو عبيدة هي واليرموك والجابية والرمادة متصلة، وقال الحازمي: هي أول الحجاز وآخر الشام، بين المعنية وتبوك من منازل حاج الشام وعبارة ابن التين أنه موضع بأدنى الشام إلى الحجاز.\nقال أبو عمر: قيل إنه وادٍ بتبوك، وقيل: بقرب تبوك (^٤).\nقال صاحب \"المطالع\": وعن ابن وضاح بتحريك الراء، وهو من المدينة على ثلاثة عشر مرحلة.\nوقال ابن مكي: الصواب سكون الراء.\n_________\n(^١) ساقطة من الأصل.\n(^٢) \"تاريخ خليفة ابن خياط\" ١/ ٢٦.\n(^٣) \"معجم ما استعجم\" ٣/ ٧٣٥.\n(^٤) \"التمهيد\" ٨/ ٣٧٠.","vol":"27","page":459},{"text":"فصل:\nفي فوائد حديث عمر - ﵁ -:\nفيه: المشاورة فيما ليس فيه نص ودليل على أن الاختلاف لا يوجب حكمًا، وإنما يوجب النظر، وأن الإجماع هو الذي يوجب الحكم والعمل.\nوفيه: إثبات المناظرة والمجادلة عند الخلاف في النوازل والأحكام.\nوفيه: الانقياد لحديث رسول الله - ﷺ -.\nوفيه: أن الحديث يسمى علما، ويطلق ذلك عليه.\nوفيه: أن الخلق يجرون في قدر الله وعلمه، وأن أحدا منهم لا يخرج عن حكمه وإرادته.\nوفيه: أن العالم قد يوجد عند من هو دونه في العلم ما لا يوجد عنده؛ لأن عمر فوق عبد الرحمن في العلم والفقه والدنو من الشارع، وقد وجد عنده في هذا الباب ما لم يكن عند عمر، وقد جهل محمد بن سيرين رجوع عمر من الطاعون ولم يعرفه، وقال: إنما رجع لأنه أخبر أن الصائفة لا تخرج العام.\nوفيه: أن الحاكم لا ينفذ قضاء ولا يفصل حكما إلا من مشورة من يحضره من علماء موضعه، وبهذا كان يكتب عمر إلى القضاة: وإنه لم يبلغ مِنْ علمٍ عالمٌ أن يجتزئ به حتى يجمع بين علمه وعلم غيره.\nوتمثل:\nأشيرا علي اليوم ما تريان … خليلي ليس الرأي في صدر واحد\nوذكر سيف، عن سهل بن يوسف بن سهل بن مالك الأنصاري، عن أبيه، عن عبيد بن صخر بن لوذان الأنصاري: بعث رسول الله - ﷺ - معاذا","vol":"27","page":460},{"text":"معلما لأهل اليمن وحضرموت، فقال: \"إنك تقدم على قوم أهل كتاب، وإنهم سائلوك .. \" الحديث.\nوفيه: \" .. ولا تقضين إلا بعلم، وإن أشكل عليك أمر فسل واستشر، فإن المستشير معان والمستشار مؤتمن، وإن التبس عليك فقف نبين لك أو تكتب إلى، ولا تصرمن قضاء فيما لم تجده في كتاب الله أو سنتي إلا عن ملأ\" (^١).\nوفيه: دليل عظيم على ما كان عليه القوم من الإنصاف في العلم والانقياد إليه.\nوفيه: استعمال خبر الواحد (وقبوله) (^٢) وإيجاب العمل به، وهو أصح وأقوى ما يروى جهة الأثر في خبر الواحد؛ لأن ذلك كان بمحضر من الصحابة في أمر قد أشكل عليهم، فلم يقولوا لعبد الرحمن أنت واحد فلا يجب قبوله إنما يجب قبول خبر الكافة.\nقال أبو عمر: ما أعظم ضلال من قاله، والله تعالى يقول: ﴿إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا﴾ فلو كان العدل إذا جاء بنبأ يتثبت في خبره ولم ينفذ لاستوى الفاسق والعدل.\nوهذا خلاف القرآن العظيم، قال تعالى: ﴿أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ﴾ [ص: ٢٨] (^٣) وقد قال القاضي أبو بكر: الصحابة على تقديم خبر الواحد (^٤) على قياس الأصول، وما نحن فيه ظاهر.\n_________\n(^١) \"التمهيد\" ٨/ ٣٧٠.\n(^٢) من (ص ٢).\n(^٣) السابق ٨/ ٣٧١.\n(^٤) قال ابن العربي في \"أحكام القرآن\" ٢/ ٥٧٩: خبر الواحد أصل عظيم لا ينكره إلا زائغ، وقد أجمعت الصحابة على الرجوع إليه، وقد جمعناه في جزء.","vol":"27","page":461},{"text":"قال ابن التين: وإنما رجع عمر إلى رأي المشيخة لأنه ترجح عنده على رأي من خالفهم ممن أمره بالدخول؛ لأنه جمع بين الحزم والأخذ بالحذر، وأما ما يروى من ندمه على الرجوع فلا يصح عنه شيء من ذلك، وكيف يندم وقد ظهر له الحق بحديث ابن عوف؟!\nفصل:\nقال ابن عبد البر: وقد روي عن ابن مسعود - ﵁ - أنه قال: الطاعون فتنة على المقيم وعلى الفار، فأما الفار فيقول: فررت ونجوت، وأما المقيم فيقول: أقمت فمت. وكذبا، فر من لم يجيء أجله وأقام من جاء أجله (^١).\nوقال الأصمعي: هرب بعض البصريين من الطاعون، فركب حمارا وسار هاربا نحو سفوان، فسمع حاديا يحدو خلفه:\nليس يسبق الله على حمار … ولا على ذي ميعة طيار\nأو يأتي [الحتف] (^٢) على مقدار … قد يصبح الله (أمام) (^٣) الساري\nفرجع.\nقال المدائني: ويقال: إنه ما فر أحد من الطاعون فسلم من الموت.\nقال أبو عمر: ولم يبلغني أن أحدا من حملة العلم فر من الطاعون إلا ما ذكر المدائني أن علي بن زيد بن جدعان هرب منه فطعن فمات بالسيالة. قال: وهرب عمرو بن عبيد ورباط بن محمد بن رباط إلى الرباطية، فقال إبراهيم بن علي (الفقيمي) (^٤):\n_________\n(^١) \"التمهيد\" ٨/ ٣٧٢.\n(^٢) ليست بالأصل، ومثبتة من \"التمهيد\".\n(^٣) في الأصل (الأمام)، والمثبت من \"التمهيد\".\n(^٤) كذا بالأصل، وفي \"التمهيد\": القعنبي.","vol":"27","page":462},{"text":"ولما استفز الموت كل مكذب … صبرت (ولم يصبر رباط ولا عمرو) (^١)\nقال الأصمعي: ولما وقع طاعون الجارف بالبصرة لم يدفن بها الموتى، فجاءت السباع على ريحها، وخلت سكة بني جرير، فلم يبق فيها إلا جارية، فسمعت صوت الذئب في سكتهم فأنشأت تقول:\nألا أيها الذئب المنادي سحرة … إلى أنبئك الذي قد بدا ليا\nبدا لي أني قد نعيت وإنني … بقية قوم ورثوني البواكيا\nوإني بلا شك سأتبع من مضى … ويتبعني من بعد ما كان باكيا\nقال المدائني: ولما وقع الطاعون بمصر في ولاية عبد العزيز بن مروان خرج هاربا، فنزل قرية من قرى الصعيد يقال لها سكر، فقدم عليه حين نزلها رسول لعبد الملك، فقال له عبد العزيز: ما اسمك؟ قال: طالب بن مدرك. فقال: أوه ما أراني راجعا إلى الفسطاط. فمات في تلك القرية.\nوروى سعيد بن جبير عن ابن عباس - ﵄ - في قوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ﴾ قال: كانوا أربعين ألفا خرجوا فرارا من الطاعون فماتوا، فدعا اللهَ نبيٌّ من الأنبياء أن يحييهم حتى يعبدوه، فأحياهم الله تعالى (^٢). وهذا النبي حزقيل، فيما قاله ابن قتيبة في \"معارفه\" (^٣).\nفصل: في الفرار منه:\nفي \"مسند أحمد\" حديث جابر رفعه: \"الفار من الطاعون كالفار من\n_________\n(^١) ساقط من الأصل.\n(^٢) من أول الفصل إلى هنا نقل من \"التمهيد\" ٦/ ٢١٣: ٢١٧ بتصرف.\n(^٣) \"المعارف\" ص ٥١.","vol":"27","page":463},{"text":"الزحف، والصابر فيه كالصابر في الزحف\". وفي رواية له: \"ومن صبر كان له أجر شهيد\" (^١). ورواه ابن خزيمة باللفظين في \"كتاب التوكل\".\nوقيل لمطرف: ما تقول في الفرار من الطاعون؟ قال: هو القدر يخافونه وليس منه بُد.\nفصل:\nروي عن مالك أنه سئل عن قول عمر - ﵁ -: لبيت بركبة أحب إلى من عشرة أبيات بالشام. فقال: إنما قال ذلك حين وقع الوباء بالشام. وركبة واد من أودية الطائف، يريد لطول الأعمار والبقاء، ولشدة الوباء بالشام (^٢).\nوقال ابن وضاح: ركبة: موضع بين مكة والطائف في طريق العراق.\nفصل:\nقال: وللطبري في حديث سعد الدلالة على أن على المرء توقي المكاره قبل نزولها، وتجنب الموجعات قبل هجومها، وإن غلبه الصبر وترك الجزع بعد نزولها.\nوذلك أنه - ﷺ - نهى من لم يكن في أرض الوباء عن دخولها إذا وقع فيها، ونهى من هو فيها عن الخروج منها بعد وقوعه فيها فرارا منه، فكذلك الواجب أن يكون حكم كل متق من الأمور غوائلها سبيله في ذلك سبيل الطاعون.\n_________\n(^١) \"المسند\" ٣/ ٣٢٣، ٣/ ٣٦٠. قال الهيثمي في \"المجمع\" ٣/ ٥٢: رواه أحمد والبزار والطبراني في \"الأوسط\" ورجال أحمد ثقات، وقال ابن حجر في \"الفتح\" ١٠/ ١٨٨: وسنده صالح للمتابعات، وصححه الألباني في \"الصحيحة\" (١٢٩٢).\n(^٢) انظر: \"الموطأ\" ص ٥٥٩، و\"التمهيد\" ٦/ ٢١١.","vol":"27","page":464},{"text":"وهذا المعنى نظير قوله - ﷺ -: \"لا تتمنوا لقاء العدو، وسلوا الله العافية، وإذا لقيتموهم فاصبروا\" (^١).\nفإن قلت: فشعبة روى عن يزيد بن أبي زياد عن سليمان بن عمرو بن الأحوص أن أبا موسى بعث بنيه إلى الأعراب من الطاعون.\nوروى شعبة أيضًا عن قيس بن مسلم، عن طارق بن شهاب، عن أبي موسى الأشعري أن عمر كتب إلى أبي عبيدة في الطاعون الذي وقع بالشام: إنه قد عرضت لي حاجة لا غناء بي عنك فيها، فإذا أتاك كتابي ليلا فلا تصبح حتى ترد إليَّ، وإن أتاك نهارا فلا تمس حتى ترد إلى، فلما قرأ أبو عبيدة الكتاب قال: عرفت حاجة أمير المؤمنين، أراد أن يستبقي من ليس بباق. ثم كتب إليه: إني قد عرفت حاجتك، فحللني من عزمتك يا أمير المؤمنين، فإني في (جند) (^٢) المسلمين، ولن أرغب بنفسي عنهم. فلما قرأ عمر الكتاب بكى، فقيل له: توفي أبو عبيدة؟ قال: [لا] (^٣). وكان قد كتب إليه عمر إن الأردن أرض غميقة، وأن الجابية أرض نزهة، فأظهر بالمسلمين إلى الجابية.\nفلما قرأ أبو عبيدة الكتاب قال: هذا نسمع فيه لأمير المؤمنين ونطيعه. فأراد ليركب بالناس فوجد وخزة فطعن، وتوفي أبو عبيدة، وانكشف الطاعون (^٤).\n_________\n(^١) سلف عند البخاري (٢٩٦٦) كتاب: الجهاد، باب: كان النبي - ﷺ - إذا لم يقاتل.\n(^٢) في (ص ٢): حتف.\n(^٣) ليست بالأصل، ومثبتة من \"شرح ابن بطال\".\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٣٠٥.","vol":"27","page":465},{"text":"وروى شعبة أيضًا أنه سأل الأشعث: هل فر أبوك من الطاعون؟ قال: كان إذا اشتد الطاعون فر هو والأسود بن هلال.\nوروى شعبة أيضًا عن الحكم أن مسروقا كان يفر من الطاعون.\nقيل: قد خالف هؤلاء من القدوة مثلهم، وإذا اختلف في أمر كان أولى بالحق من كان موافقا أمر رسول الله - ﷺ -.\nروى شعبة أيضًا، عن يزيد بن خمير، عن شرحبيل بن شفعة قال: وقع الطاعون، فقال عمرو بن العاص: رجز فتفرقوا عنه. فبلغ شرحبيل بن حسنة فقال: سمعت رسول الله - ﷺوعمرو أضل من بعير أهله- إنه دعوة نبيكم، ورحمة من ربكم، وموت الصالحين قبلكم، فاجتمعوا له ولا تفروا عنه. فبلغ ذلك عَمْرًا فقال: صدق (^١).\nوروى أيوب عن أبي قلابة، عن عمرو بن العاص قال: تفرقوا عن هذا الرجز في الشعاب والأودية ورءوس الجبال. فقال معاذ: بل هو شهادة ورحمة ودعوة نبيكم، اللهم أعط معاذا وأهله نصيبهم من رحمتك. فطعن في كفه. قال أبو قلابة: قد عرفت الشهادة والرحمة ولم أعرف ما دعوة نبيكم، فسألت عنها، فقيل: دعا - ﷺ - أن يجعل فناء أمته بالطعن والطاعون حتى دعا أن لا يجعل بأس أمته بينهم فمنعها، فدعا بهذا (^٢).\n_________\n(^١) رواه الإمام أحمد ٤/ ١٩٦، والطحاوي في \"شرح معاني الآثار\" ٤/ ٣٠٦، وفي \"شرح معاني الآثار\": يزيد بن خمير عن شرحيل بن حسنة، خطأ، فيزيد هذا إنما يروى عن شرحبيل بن شفعة، \"تهذيب الكمال\" ٣٢/ ١١٦ (٦٩٨٣) وشرحبيل بن شفعة يروي عن عمرو بن العاص وشرحبيل بن حسنة. انظر: \"تهذيب الكمال\" ١٢/ ٤٢٣ (٢٧١٨).\n(^٢) انظر: \"مسند أحمد\" ٥/ ٢٤٨.","vol":"27","page":466},{"text":"كذا هو بلفظ: والطاعون، والصحيح -كما نبه عليه القرطبي- أنه بـ (أو)، أي: لا يجمع ذلك عليهم، وأما الطبري فصححهما. بيانه: أن مراده بأمته المذكورين في الحديث إنما هم أصحابه؛ لأنه - ﷺ - دعا لجميع أمته أن لا يهلكهم بسنة عامة، وأن لا يسلط عليهم أعداءهم، فأجيب إلى ذلك، فلا تذهب بيضتهم ولا معظمهم بموت عام، ولا يعدو على مقتضى هذا الدعاء أن يكون ما تأولناه- والدعاء المذكور في حديث أبي قلابة يقتضي أن يفنى جميعهم بالقتل والموت العام، فتعين أن يصرف الأول إلى أصحابه؛ لأنهم هم الذين اختار الله تعالى لهم الشهادة بالقتل في سبيله الذي وقع في زمنهم فهلك به بقيتهم. فعلى هذا: فقد جمع الله لهم الأمرين، فتبقى الواو على أصلها في الجمع، أو تحمل على التنويعية والتقسمية (^١).\nوسئلت عائشة عن الفرار منه فقالت: هو كالفرار من الزحف. وقد أسلفناه مرفوعا.\nوسئل الثوري عن الرجل يخرج أيام الوباء بغير تجارة معروفة، قال: لم يكونوا (ليفعلوا ذلك) (^٢)، ولا أحب ذلك.\nفإن قلت: الأجل لابد من استيفائه، فما حكمة النهي عن الدخول وعن الخروج؟\nقلت: حذرا أن يظن أن الهلاك كان من أجل القدوم، والنجاء من الفرار- كما سلف، وهو نظير الدنو من المجذوم والفرار منه مع الإعلام\n_________\n(^١) \"المفهم\" ٥/ ٦١٢، ولم ينكر القرطبي رواية الواو، وإنما نقله عن بعض العلماء، ثم قال: ويظهر لي أن الروايتين صحيحتا المعنى.\n(^٢) بياض في الأصل والمثبت من (ص ٢).","vol":"27","page":467},{"text":"بأن لا عدوى ولا طيرة (^١).\nوقال بعض العلماء فيما حكاه ابن الجوزي: إنما نهى عن الخروج؛ لأن الأصحاء إذا خرجوا هلكت المرضى، فلا يبقى من يقوم بحالهم، فخروجهم لا يقطع بنجاتهم، وهو قاطع بهلاك من بقي، والمؤمن للمؤمن كالبنيان يشد بعضه بعضا، وأكثر أهل العلم على منع القدوم عليه ومنع الخروج فرارا منه.\nوفي قوله: \"فرارا منه\" جواز الخروج منه لا على (سبيل) (^٢) الفرار منه، وكذا الداخل، كما نبه عليه بعض العلماء.\nوقال عروة بن رويم: بلغنا أن عمر كتب إلى عامله بالشام: إذا سمعت بالطاعون قد وقع عندكم فاكتب لي حتى أخرج إليه (^٣).\nفرع:\nسئل مالك عن البلد يقع فيه الموت والأمراض هل يكره الخروج إليه؟ فقال: ما أرى بأسا خرج أو أقام. قيل: فهذا يشبه ما جاء به الحديث من الطاعون؟ قال: نعم (^٤).\nفصل:\nحديث أنس السالف في العرنيين لما استوخموا المدينة أمرهم أن يخرجوا منها، حجة لمن أجاز الفرار من أرض الوباء والطاعون، لكن ليس كما توهم، وذلك أن القوم شكوا إلى رسول الله - ﷺ - أنهم\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٢٣ - ٤٢٥.\n(^٢) في (ص ٢): وجه.\n(^٣) \"شرح ابن بطال\" ٩/ ٤٢٦.\n(^٤) \"المفهم\" ٥/ ٦١٤.","vol":"27","page":468},{"text":"كانوا أهل ضرع ولم تلائمهم المدينة فاستوخموها؛ لمفارقتهم هواء بلادهم، فهم الذين استوخموا المدينة خاصة دون سائر الناس، فأمرهم - ﷺ - بالخروج منها.\nوفي هذا من الفقه: أن من قدم إلى بلدة ولم يوافقه هواؤها أنه مباح له الخروج منها والتماس أفضل (هواء) (^١) منها، وليس ذلك بفرار من الطاعون، وإنما الفرار منه إذا عم الموت في البلدة الساكنين فيها والطارئين عليها، وفي ذلك جاء النهي (^٢).\n(فائدة:\nنقل ابن الصلاح في بعض مجاميعه عن الزهري أن من قدم أرضا فأخذ من ترابها فجعله في مائها ثم شرب عوفي من وبائها) (^٣).\nفصل:\nقوله: (\"وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه\") دليل أنه يجوز الخروج منها لا على قصد الفرار منه -كما سلف أيضًا- إذا اعتقد أن ما أصابه لم يكن ليخطئه، وكذلك حكم الداخل أيضًا إذا أيقن أن دخوله لا يجلب إليه قدرا لم يكن قدره الله عليه فمباح له الدخول، وقد روي عن عروة بن رويم -كما سلف- أن عمر كتب إلى عامله بالشام: إذا سمعت بالطاعون وقع عندكم فاكتب لي حتى أخرج إليه (^٤).\nوروى القاسم عن عبد الله بن عمر أن عمر قال: اللهم اغفر لي رجوعي من سرغ (^٥).\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح ابن بطال\" ٩/ ٤٢٥ - ٤٢٦.\n(^٣) من (ص ٢).\n(^٤) رواه ابن عبد البر بإسناده في \"التمهيد\" ٦/ ٢١٢ - ٢١٣.\n(^٥) السابق، وهو عند ابن أبي شيبة في \"مصنفه\" ٧/ ٢٨ (٣٣٨٣٧).","vol":"27","page":469},{"text":"فصل:\nحديث عائشة يفسر قوله - ﷺ -: \"الطاعون شهادة، والمطعون شهيد\"\nيبين أن الصابر عليه المحتسب أجره على الله العالم أنه لن يصيبه إلا ما كتب الله عليه، ولذلك تمنى معاذ أن يموت فيه لعله إن مات فيه فهو شهيد، وأما من جزع من الطاعون وكرهه وفر منه فليس بداخل في معنى الحديث.\nفصل:\nسلف أن (الوباء) يمد ويقصر (^١)، والثاني عليه الجماعة، وهو مرض عام يفضي إلى الموت غالبا، وعند الأطباء هو (آفة تعرض للهواء) (^٢) فتفسد بفساده الأمزجة.\nوقال أبو زيد: أرض وبئة: إذا كثر مرضها.\nوقال صاحب \"الجامع\": الوباء على فعل الطاعون، وقيل: كل مرض عام وباء.\nقال ابن درستويه: والعامة لا تهمزه، وإن كان ترك الهمز جائزا.\nوالشأم بهمزة ساكنة، ويجوز تخفيفه بحذفها كـ (رأس) وشبهه، وفيه لغة ثالثة: شآم، بالمد وأنكرت، تذكر وتؤنث.\nوقوله: (ادع لي من كان ههنا من مشيخة قريش من مهاجرة الفتح). (قال الداودي: فيه دليل أن الفتح فتح مكة؛ لأن أبا سفيان ومن أسلم معه من مهاجرة الفتح) (^٣).\n_________\n(^١) في هامش الأصل: مع الهمز.\n(^٢) في الأصل: فساد الهواء.\n(^٣) من (ص ٢).","vol":"27","page":470},{"text":"وقوله: (إني مصبح على ظهر)، أي سفر. قال الجوهري: الظهر: طريق البر (^١). وفي حديث ابن شهاب عن سالم أن عمر إنما رجع بالناس لحديث عبد الرحمن بن عوف، فلعل معنى قوله: (إني مصبح على ظهر) على معنى الارتياء والاستخارة ثم عزم لحديث عبد الرحمن.\nوقوله: (نعم نفر من قدر الله إلى قدر الله). يريد أن القدر بالموت لا بد أن يدرك، فنفر من قدر يقع في أنفسنا منه شيء إلى قدر لا يقع في أنفسنا (منه شيء) (^٢).\nوقوله: (له عدوتان): شاطئان وحافتان. وهي بضم العين وكسرها، وقرئ بهما في قوله تعالى: ﴿إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا﴾. وقال أبو عمرو: العدوة بالضم والكسر: المكان المرتفع (^٣).\nوقوله: (إحداهما خصبة). قال ابن التين: ضبط بفتح الخاء، وكسر الصاد في بعض الكتب. وفي بعضها بالسكون. وفي \"الصحاح\": الخصب بالكسر: نقيض الجدب، (يقال: بلد خصب) (^٤)، وجدبة بفتح الجيم وسكون الدال: ضد الخصب.\nفصل:\nوقوله قبل: (لقيه أمراء الأجناد أبو عبيدة بن الجراح وأصحابه). قال كراع: كان الشام على خمسة أجناد: الأردن، وحمص، ودمشق، وفلسطين، وقنسرين، على كل ناحية أمير، ولم يمت عمر حتى جمع الشام كله لمعاوية.\n_________\n(^١) \"الصحاح\" ٢/ ٧٣٠ (ظهر).\n(^٢) من (ص ٢).\n(^٣) السابق ٦/ ٢٤٢١ (عدا).\n(^٤) من (ص ٢).","vol":"27","page":471},{"text":"فصل:\nوقوله: (فقال عمر لما قال أبو عبيدة: أفرارا من قدر الله؟: لو غيرك قالها يا أبا عبيدة، نفر من قدر الله إلى قدر الله). فيه قولان:\nالأول: لعاقبته.\nالثاني: هلا تركت هذِه الكلمة لمن قل فهمه وروى ابن جرير أن عمر قال لأبي عبيدة في هذا الحديث: أشككت؟ فقال: يا أمير المؤمنين، أشاكا كان يعقوب - ﵇ - حيث قال (لبنيه) (^١): ﴿لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ﴾ [يوسف: ٦٧]؟ فقال عمر: والله لأدخلنها. فقال أبو عبيدة: والله لا تدخلها. فرده.\nفصل:\nقوله: (\"لا يدخل المدينة المسيح ولا الطاعون\"). فيه فضل ظاهر للمدينة.\nقلت: وسبب عدم الدخول أنه في الأصل رجز وعذاب، وإن كان شهادة فببركة مجاورته - ﵇ - بها دفع عنهم ألمه، وقد دعا بنقل الحمى عنها إلى الجحفة كما سلف، وهي طهور، وسيأتي أن الحرق والغرق شهادة، وقد استعاذ - ﷺ - منهما.\nوأما قول عائشة: (قدمنا المدينة وهي وبيئة) (^٢). فلعله كان قبل استيطان المدينة، أو المراد به الوخم، وقد ورد أن الطاعون لا يدخل\n_________\n(^١) من (ص ٢).\n(^٢) انظر حديث (١٨٨٩) السالف في أبواب فضائل المدينة، وفيه: وقدمنا المدينة وهي أوبأ أرض الله. واللفظ الذي هنا رواه مسلم (١٣٧٦) كتاب: الحج، باب: الترغيب في سكنى المدينة.","vol":"27","page":472},{"text":"مكة أيضًا، وإسناده ضعيف (^١). وفي \"المعارف\" لابن قتيبة أنه لم يقع بالمدينة ولا بمكة طاعون قط (^٢).\nقلت: أما المدينة فنعم، وأما مكة فدخلها سنة تسع وأربعين وسبعمائة (^٣).\nوالمسيح بالحاء المهملة، وروي بالمعجمة، وضبطه ابن التين بكسر الميم وتشديد السين، ثم قال: وقيل: المسّيح. قال الحربي: سمي بذلك لأن فردة عينه ممسوحة عن أن يبصر بها (^٤).\nوقال ابن الأعرابي: المسيح: الأعور، وبه سمي الدجال.\nوقال ابن فارس: هو الذي أحد شقي وجهه ممسوح لا عين له ولا حاجب. قال: وبذلك سمي دجالا؛ لأنه ممسوح العين (^٥).\nفصل:\nالطاعون: الموت الشامل، وعبارة الداودي: إنه حبة تنبت في الأرفاغ وكل ما انثنى من الإنسان.\n_________\n(^١) رواه الإمام أحمد في \"المسند\" ٢/ ٤٨٣ عن عمر بن العلاء الثقفي عن أبيه عن أبي هريرة بلفظ: المدينة ومكة محفوفتان بالملائكة، على كل نقب منها ملك، لا يدخلها الدجال ولا الطاعون.\n(^٢) \"المعارف\" ص ٦٠٢.\n(^٣) ورد بهامش الأصل: لا يرد على ابن قتيبة؛ لأنه بعد زمنه.\n(^٤) لم أقف عليه في \"غريبه\" وهذا الكلام في \"اللسان\" ٧/ ٤١٩٧ غير منسوب.\n(^٥) \"مجمل اللغة\" ٣/ ٨٣٠.","vol":"27","page":473},{"text":"<span data-type='title' id=toc-3492>٣٢ - باب الرُّقَى (بِالْقُرْآنِ) (^١) وَالْمُعَوِّذَاتِ</span>\n٥٧٣٥ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَنْفُثُ عَلَى نَفْسِهِ فِي الْمَرَضِ الَّذِي مَاتَ فِيهِ بِالْمُعَوِّذَاتِ، فَلَمَّا ثَقُلَ كُنْتُ أَنْفِثُ عَلَيْهِ بِهِنَّ، وَأَمْسَحُ بِيَدِ نَفْسِهِ لِبَرَكَتِهَا. فَسَأَلْتُ الزُّهْرِيَّ: كَيْفَ يَنْفِثُ؟ قَالَ: كَانَ يَنْفِثُ عَلَى يَدَيْهِ، ثُمَّ يَمْسَحُ بِهِمَا وَجْهَهُ. [انظر: ٤٤٣٩ - مسلم: ٢١٩٢ - فتح ١٠/ ١٩٥]\nذكر فيه حديث عائشة - ﵂ - أَنَّه - ﷺ - كَانَ يَنْفُثُ عَلَى نَفْسِهِ فِي المَرَضِ الذِي مَاتَ فِيهِ بِالْمُعَوِّذَاتِ، فَلَمَّا ثَقُلَ كُنْتُ أَنْفِثُ عَلَيْهِ بِهِنَّ، وَأَمْسَحُ بِيَدِ نَفْسِهِ لِبَرَكَتِهَا. فَسَأَلْتُ الزُّهْرِيَّ: كَيْفَ يَنْفِثُ؟ قَالَ: كَانَ يَنْفِثُ عَلَى يَدَيْهِ، ثُمَّ يَمْسَحُ بِهِمَا على وَجْهَهِ.\nالشرح:\n(هذا الحديث كرره في الطب (^٢)، وسلف في فضائل القرآن (^٣) والمغازي (^٤) وزاد خلف: وفي الأدب، وأخرجه مسلم (^٥) وأبو داود (^٦) والنسائي (^٧) وابن ماجة) (^٨) (^٩).\n_________\n(^١) من (ص ٢).\n(^٢) سيأتي برقم (٥٧٥١) باب: في المرأة ترقي الرجل.\n(^٣) سلف برقم (٥٠١٦) باب: فضل المعوذات.\n(^٤) سلف برقم (٤٤٣٩) باب: مرض النبي - ﷺ - ووفاته.\n(^٥) مسلم (٢١٩٢) كتاب: السلام، باب: رقية المريض بالمعوذات والنفث.\n(^٦) \"سنن أبي داود\" (٣٩٠٢).\n(^٧) \"سنن النسائي الكبرى\" ٤/ ٣٦٤.\n(^٨) \"سنن ابن ماجة\" (٣٥٢٩).\n(^٩) من (ص ٢).","vol":"27","page":474},{"text":"في الاسترقاء بالمعوذات: استعاذة بالله تعالى من شر كل ما خلق، ومن شر النفاثات في السحر، ومن شر الحاسد، ومن شر الشيطان ووسوسته، وهذِه جوامع من الدعاء تعم أكثر المكروهات، ولذلك كان - ﷺ - يسترقي بها، وهذا الحديث أصل أن لا يسترقى إلا بكتاب الله وأسمائه وصفاته، وقد روى مالك في \"الموطأ\" أن الصديق دخل على عائشة - ﵂ - وهي تشتكي، ويهودية ترقيها، فقال أبو بكر - ﵁ -: ارقيها بكتاب الله (^١). يعني بالتوراة والإنجيل؛ لأن ذلك كلام الله الذي فيه الشفاء، وذكر ابن حبان في \"صحيحه\" مرفوعا أنه - ﷺ - دخل .. الحديث، قال ابن حبان: قوله: عالجيها بكتاب الله، أي بما يبيحه كلام الله؛ لأن القوم كانوا يرقون في الجاهلية بأشياء فيها شرك، فزجرهم بهذِه اللفظة عن الرقى إلا بما يبيحه كتاب الله (^٢)، وقد روى عن مالك جواز رقية اليهودي والنصراني للمسلم إذا رقى بكتاب الله، وهو قول الشافعي (^٣)، وعنه أنه كره رقى أهل الكتاب وقال: لا أحبه، وذلك -والله أعلم- لأنه لا يُدرى هل يرقون بكتاب الله أو الرقى المكروهة التي تضاهي السحر (^٤).\nوروى ابن وهب عن مالك أنه سئل عن المرأة التي ترقي بالحديد (^٥) والملح، وعن الذي يكتب (الكتاب) (^٦) للإنسان ليعلقه عليه من الوجع،\n_________\n(^١) \"الموطأ\" ص ٥٨٦.\n(^٢) \"صحيح ابن حبان\" ١٣/ ٤٦٤.\n(^٣) \"الاستذكار\" ٢٧/ ٣٤.\n(^٤) \"الاستذكار\" ٢٧/ ٣٢.\n(^٥) كذا في الأصل [بالحديد] وقد وضع علامة الإهمال تحت الحاء، وفي الاستذكار (بالجريدة).\n(^٦) من (ص ٢).","vol":"27","page":475},{"text":"ويعقد في الخيط الذي يربط به الكتاب سبع عقد، والذي يكتب خاتم سليمان في الكتاب، فكرهه كله وقال: لم يكن ذلك أمر الناس في القديم (^١).\nوفي \"جامع مختصر الشيخ أبي محمد\" أن مالكا كره ذلك، وأن ابن وهب أجازه، واحتج بفعل أبي بكر السالف.\nفصل:\nهذا الحديث ذكره البخاري في باب النفث الآتي قريبًا بلفظ: كان إذا أوى إلى فراشه نفث في كفيه بـ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ وبالمعوذتين جميعا ثم يمسح بهما وجهه وما بلغت يداه من جسده، فلما اشتكى كان يأمرني أن أفعل ذلك به (^٢).\nوروى الترمذي -وقال: حسن- عن أبي سعيد: كان - ﷺ - يتعوذ من الجان وعين الإنسان، فلما نزلت المعوذتان أخذ بهما وترك ما سواهما (^٣).\nفصل:\nينفث بكسر الفاء وضمها، قال أبو عبيد: هو شبيه بالنفخ، وأما التفل فلابد فيه شيء من الريق (^٤)، وقيل: يكون معه شيء أقل من التفل.\nفصل:\nفيه: إثبات الرقى كما ذكرناه، والرد على من أنكر ذلك من الإسلاميين.\n_________\n(^١) \"الاستذكار\" ٢٧/ ٣٣ - ٣٤.\n(^٢) سيأتي برقم (٥٧٤٨).\n(^٣) \"سنن الترمذي\" (٢٠٥٨).\n(^٤) \"غريب الحديث\" ١/ ١٨٠.","vol":"27","page":476},{"text":"فصل: وهو دال على الرقية في صحة الجسم.\nفائدة: (في) (^١) النفث التبرك بتلك الرطوبة أو الهواء أو النفس المباشر لتلك الرقية والذكر، وقد يكون على وجه التفاؤل بزوال الألم عن المريض وانفصاله عنه كما ينفصل ذلك النفث عن الراقي.\nفصل:\nوفيه: إباحة النفث في الرقى، وقد روى الثوري عن الأعمش، عن إبراهيم قال: إذا رقيت بآي القرآن فلا تنفث (^٢).\nوقال الأسود: أكره النفث. وكان لا يرى بالنفخ بأسا.\nوكرهه أيضًا عكرمة والحكم بن حماد (^٣)، وأظن حجة من كرهه ظاهر قوله تعالى: ﴿وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (٤)﴾ وذلك نفث سحر، والسحر محرم، وما جاء عن الشارع أولى، وفيه الخير والبركة.\nوفيه أيضًا: المسح باليد عند الرقية، وفي معناه المسح باليد على كل ما ترجى بركته وشفاؤه وخيره، مثل المسح على رأس اليتيم وشبهه.\nوفيه: التبرك بالصالحين وأيمانهم كما فعلت عائشة بيده اليمنى دون الشمال (^٤).\nفصل:\nقيل: وفيه: أن أقل الجمع اثنان، لقوله: بالمعوذات، وهما معوذتان، وهو عجيب، وأغرب من ذلك أنه من باب التغليب، ومعهما (قل هو الله أحد) وغلب، وقد سلف.\n_________\n(^١) هذا فيه نظر وسيأتي إيضاح حكم التبرك وأنواعه.\n(^٢) ورد في هامش الأصل: لعله سقط: (في) فأثبتناها ليتضح السياق.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٤٤.\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ٤٤.","vol":"27","page":477},{"text":"<span data-type='title' id=toc-3493>٣٣ - باب الرُّقَى بِفَاتِحَةِ الكِتَابِ</span>\nوُيذْكَرُ عَنِ ابن عَبَّاسٍ عَنِ النَّبِيِّ - ﷺ -.\n\n٥٧٣٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّ نَاسًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - أَتَوْا على حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ، فَلَمْ يَقْرُوهُمْ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ لُدِغَ سَيِّدُ أُولَئِكَ فَقَالُوا: هَلْ مَعَكُمْ مِنْ دَوَاءٍ أَوْ رَاقٍ؟ فَقَالُوا: إِنَّكُمْ لَمْ تَقْرُونَا، وَلَا نَفْعَلُ حَتَّى تَجْعَلُوا لَنَا جُعْلًا. فَجَعَلُوا لَهُمْ قَطِيعًا مِنَ الشَّاءِ، فَجَعَلَ يَقْرَأُ بِأُمِّ الْقُرْآنِ، وَيَجْمَعُ بُزَاقَهُ، وَيَتْفِلُ، فَبَرَأَ، فَأَتَوْا بِالشَّاءِ، فَقَالُوا: لَا نَأْخُذُهُ حَتَّى نَسْأَلَ النَّبِيَّ - ﷺ - فَسَأَلُوهُ، فَضَحِكَ وَقَالَ: «وَمَا أَدْرَاكَ أَنَّهَا رُقْيَةٌ؟ خُذُوهَا، وَاضْرِبُوا لِي بِسَهْمٍ». [انظر: ٢٢٧٦ - مسلم: ٢٢٠١ - فتح ١٠/ ١٩٨]\nثم ساق بإسناده حديث أبي سعيد الخدري السالف في الإجارة (^١) (وفضائل القرآن) (^٢) (^٣)، ذكره هنا من حديث غندر، عن شعبة، عن أبي بشر، عن أبي المتوكل عنه، وإليه الإشارة بقوله هناك: وقال شعبة: ثنا أبو بشر، سمعت أبا المتوكل بهذا. وكان ساقه أولا من حديث أبي عوانة، عن أبي بشر به.\nوأبو بشر اسمه جعفر، وأبو المتوكل الناجي علي بن داود، والناجي أيضًا أبو الصديق بكر بن عمرو، ويقال: ابن قيس، جميعا يرويان عن أبي سعيد سعد بن مالك، متفق عليهما.\nوحديث ابن عباس كذا ذكره بلفظ (يُذكر) وهو صيغة تمريض، وقد\n_________\n(^١) سلف برقم (٢٢٧٦) باب: ما يعطى في الرقية على أحياء العرب.\n(^٢) سلف برقم (٥٠٠٧) باب: فضل فاتحة الكتاب.\n(^٣) من (ص ٢).","vol":"27","page":478},{"text":"ساقه بعد في باب الشرط في الرقية كما ستعلمه (^١)، وهو راد على (^٢) من يقول إن مثل هذِه صيغة تمريض، فهذا مما ذكره بصيغة التمريض، وهو عنده بسند صحيح، وقد سبق نظيره في الصلاة من حديث أبي موسى.\nأما فقه الباب فهو ظاهر من جواز الرقى بالفاتحة، ويرد به ما روى شعبة، عن الزكي قال: سمعت القاسم بن حسان يحدث عبد الرحمن بن حرملة عن ابن مسعود أنه - ﷺ - كان يكره الرقى إلا بالمعوذات (^٣). وهو حديث لا يجوز الاحتجاج بمثله، كما نبه عليه الطبري؛ إذ فيه من لا يعرف، ثم لو صح لكان إما غلطا أو منسوخا بقوله - ﷺ - فيه: \"ما أدراك أنها رقية؟ \" فأثبت أنها رقية بقوله هذا، وقال: \"اضربوا لي معكم بسهم\". (قيل: أراد التبرك به، وكذا في شحم العنبر) (^٤)، وإذا جازت الرقية بالمعوذتين -هما سورتان من القرآن- كانت الرقية بسائر القرآن مثلهما في الجواز؛ إذ كله قرآن.\nوقال المهلب: في الحديث معني الرقى شبيه بمعنى ما في المعوذات منه، وهو قوله: ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ والاستعانة به تعالى في ذلك دعاء في كشف الضر وسؤال الفرج، وقد سلف هذا المعنى في الإجارة.\n_________\n(^١) الحديث التالي برقم (٥٧٣٧).\n(^٢) في هامش الأصل: أجاب عنه وعن الأول وغيرهما شيخنا العراقي في \"النكت\" وهذا الذي قاله شيخنا أصله لشيخه مغلطاى، والله أعلم.\n(^٣) \"سنن أبي داود\" (٤٢٢٢)، \"سنن النسائي\" ٨/ ١٤١، \"مسند أحمد\" ١/ ٣٨٠، \"صحيح ابن حبان\" ١٢/ ٤٩٥، \"المستدرك\" ٤/ ١٩٥.\n(^٤) من (ص ٢).","vol":"27","page":479},{"text":"فائدة:\nقولهم: (فلم يقروهم). هو ثلاثي، قريت الضيف: أكرمته، قرى (^١) مثل: قليته قلى وقلاء، وقراء أيضًا، إذا كسرت قصرت، وإذا فتحت مددت.\nوالقطيع: الطائفة من الغنم، كما قاله ابن فارس (^٢). وقال الجوهري: هي الطائفة من البقر والغنم، والجمع: أقاطيع، على غير قياس، كأنهم جمعوا إقطيعا، وقد قالوا: أقطاع، مثل: شريف وأشراف (^٣).\nوقوله: (من الشاء). هو جمع الكثرة للشاة، وأصله: شاهة؛ لأن جمعها: شياه، فتصغيرها: شويهة، وجمعها: شياه بالهاء في العدد، تقول: ثلاث شياه إلى العشر، فإذا جاوزت فبالتاء، فإذا كثرت قلت: هذِه شاء كثيرة، (وجمع الشاء) (^٤) وهو ممدود: شواء؛ لأن أصل جمع شاة شياه، فأبدلوا الهاء همزة كما أبدلوها في ماء البصاق بالصاد والسين (والزاي) (^٥)، كصراط وصقر.\n(ويتفل) بضم الفاء وكسرها، وهو شبيه بالبزاق، وهو أقل منه، أوله البصق، ثم التفل، ثم النفث، ثم النفخ؛ ذكره في \"الصحاح\" (^٦).\n_________\n(^١) في هامش الأصل: هذا فيه خبط في النسخة، والذي يريد أن يقوله: مثل: قليته قلى وقلاءً وقراء أيضًا، أيضًا ثم يقول: إذا … إلى آخره.\n(^٢) \"مجمل اللغة\" ٢/ ٧٥٨ مادة: [قطع].\n(^٣) \"الصحاح\" ٣/ ١٢٦٨ مادة: [قطع].\n(^٤) من (ص ٢).\n(^٥) من (ص ٢).\n(^٦) \"الصحاح\" ٤/ ١٦٤٤ مادة [تفل].","vol":"27","page":480},{"text":"وقوله في (الباب بعده) (^١): لديغ أو سليم. من باب التفاؤل، كقولهم (للقفر): مفازة، وقيل: سليم؛ لما به. ذكره في \"الصحاح\" (^٢)، والخطابي (^٣). والله أعلم.\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\" ٥/ ١٩٥٢ مادة [سلم].\n(^٣) \"أعلام الحديث\" ٣/ ٢١٣٣.","vol":"27","page":481},{"text":"<span data-type='title' id=toc-3494>٣٤ - باب الشَّرْطِ فِي الرُّقْيَةِ بِقَطِيعٍ مِنَ الْغَنَمِ</span>\n٥٧٣٧ - حَدَّثَنِي سِيدَانُ بْنُ مُضَارِبٍ أَبُو مُحَمَّدٍ الْبَاهِلِيُّ، حَدَّثَنَا أَبُو مَعْشَرٍ البَصْرِيُّ -هُوَ صَدُوقٌ - يُوسُفُ بْنُ يَزِيدَ الْبَرَّاءُ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ الأَخْنَسِ أَبُو مَالِكٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ أَنَّ نَفَرًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - مَرُّوا بِمَاءٍ فِيهِمْ لَدِيغٌ -أَوْ سَلِيمٌ- فَعَرَضَ لَهُمْ رَجُلٌ مِنْ أَهْلِ الْمَاءِ فَقَالَ: هَلْ فِيكُمْ مِنْ رَاقٍ؟ إِنَّ فِي الْمَاءِ رَجُلًا لَدِيغًا -أَوْ سَلِيمًا- فَانْطَلَقَ رَجُلٌ مِنْهُمْ فَقَرَأَ بِفَاتِحَةِ الْكِتَابِ عَلَى شَاءٍ، فَبَرَأَ، فَجَاءَ بِالشَّاءِ إِلَى أَصْحَابِهِ، فَكَرِهُوا ذَلِكَ وَقَالُوا: أَخَذْتَ عَلَى كِتَابِ اللهِ أَجْرًا. حَتَّى قَدِمُوا الْمَدِينَةَ فَقَالُوا: يَا رَسُولَ اللهِ، أَخَذَ عَلَى كِتَابِ اللهِ أَجْرًا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللهِ». [فتح ١٠/ ١٩٨]\nحَدَّثَنِي سِيدَانُ بْنُ مُضَارِبٍ أَبُو مُحَمَّدٍ البَاهِلِيُّ، ثَنَا أَبُو مَعْشَرٍ يُوسُفُ بْنُ يَزِيدَ البَرَّاءُ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ الأَخْنَسِ أَبُو مَالِكٍ، عَنِ ابن أَبِي مُلَيْكَةَ، عَنِ ابن عَبَّاسٍ - ﵄ - أَنَّ نَفَرًا مِنْ أَصْحَابِ رسول الله - ﷺ - مَرُّوا بِمَاءٍ فِيهِمْ لَدِيغٌ -أَوْ سَلِيمٌ- فَعَرَضَ لَهُمْ رَجُلٌ مِنْ أَهْلِ المَاءِ، فَقَالَ: هَلْ فِيكُمْ مِنْ رَاقٍ؟ .. الحديث.\nوسيدان هذا بكسر السين ثم مثناة تحت ثم دال ثم نون، بصري من أفراده، مات سنة أربع وعشرين ومائتين، ثقة.\nوأبو معشر البراء -كان يبري العود- العطار، (بصري من أفراده، مات سنة أربع وعشرين ومائتين) (^١)، أخرجا له، وانفرد مسلم بأبي العالية البراء، كان يبري النبل، واسمه زياد بن فيروز، وقيل: كلثوم، وقيل: أذينة، مولى قريش، بصري أيضًا تابعي.\n_________\n(^١) من (ص ٢)، وتحرر.","vol":"27","page":482},{"text":"وابن أبي مليكة اسمه عبد الله بن عبيد الله بن أبي مليكة زهير بن عبد الله بن جدعان بن عمر بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي أبو بكر، وقيل: أبو محمد، أخو أبي بكر، مات سنة سبع عشرة ومائة، الأحول المكفوف التيمي مؤذن ابن الزبير، وقاضيه، روى عن: عائشة وابن عباس - ﵁ -، وعنه: أيوب والليث. قال: بعثني ابن الزبير على قضاء الطائف، فكنت أسأل ابن عباس.\nوقوله: (لديغ أو سليم). سلف بيانه.\nوقوله: (\"إن أحق ما أخذتم عليه أجرا كتاب الله\"). فيه حجة على أبي حنيفة في منعه أخذ الأجرة على تعليمه.","vol":"27","page":483},{"text":"<span data-type='title' id=toc-3495>٣٥ - باب رُقيَةِ العَينِ</span>\n٥٧٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ قَالَ: حَدَّثَنِي مَعْبَدُ بْنُ خَالِدٍ قَالَ: سَمِعتُ عَبْدَ اللهِ بْنَ شَدَّادٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: أَمَرَنِي رَسُولُ اللهِ - ﷺ -، أَوْ أَمَرَ أَنْ يُسْتَرْقَى مِنَ العَيْنِ. [مسلم: ٢١٩٥ - فتح ١٠/ ١٩٩]\n\n٥٧٣٩ - حَدَّثَنِي مُحَمَّدُ بْنُ خَالِدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ وَهْبِ بْنِ عَطِيَّةَ الدِّمَشْقِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنَا مُحَمَّدُ بْنُ الْوَلِيدِ الزُّبَيْدِيُّ، أَخْبَرَنَا الزُّهْرِيُّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - رَأَى فِي بَيْتِهَا جَارِيَةً فِي وَجْهِهَا سَفْعَةٌ فَقَالَ: «اسْتَرْقُوا لَهَا، فَإِنَّ بِهَا النَّظْرَةَ». وَقَالَ عُقَيْلٌ، عَنِ الزُّهْرِيِّ: أَخْبَرَنِي عُرْوَةُ عَنِ النَّبِيِّ - ﷺ -. تَابَعَهُ عَبْدُ اللهِ بْنُ سَالِمٍ، عَنِ الزُّبَيْدِيِّ. [مسلم: ٢١٩٧ - فتح ١٠/ ١٩٩]\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: أَمَرَنِي رَسُولُ اللهِ - ﷺ -، أَوْ أَمَرَ أَنْ يُسْتَرْقَى مِنَ العَيْنِ.\nوحديث أُمِّ سَلَمَةَ أَنَّه - ﷺرأى فِي بَيْتِهَا جَارِيَةً فِي وَجْهِهَا سَفْعَةٌ فَقَالَ: \"اسْتَرْقُوا لَهَا، فَإِنَّ بِهَا النَّظْرَةَ\".\nالشرح:\nشيخ البخاري في الأول محمد بن كبير، وهو بالباء الموحدة بعد الكاف (^١)، (وسفيان -بعده- هو الثوري. وأخرجه مسلم (^٢) والنسائي (^٣)\n_________\n(^١) ورد بهامش الأصل: هذا تصحيف من المؤلف، لا من الناسخ، ومحمد ابن كثير بالمثلثة بلا خلاف، وهو سبق قلم من المؤلف، بل ليس في الكتب الستة راوٍ اسمه محمد بن كبير بالموحدة. والله أعلم.\n(^٢) مسلم (٢١٩٥) كتاب: السلام، باب: استحباب الرقية من العين والنملة والحمة والنظرة.\n(^٣) \"سنن النسائي الكبرى\" ٤/ ٣٦٥.","vol":"27","page":484},{"text":"وابن ماجه) (^١) (^٢)، وروى الثاني عن محمد بن خالد، ثنا محمد بن وهب بن عطية الدمشقي، ثنا محمد بن حرب، ثنا محمد بن الوليد الزبيدي، أنا الزهري، عن عروة بن الزبير، عن زينب ابنة أبي سلمة، عن أم سلمة به. ثم قال: تابعه عبد الله بن سالم عن الزبيدي، وقال عُقيل، عن الزهري، أخبرني عروة عن النبي - ﷺ -. وشيخ البخاري فيه محمد بن خالد، هو محمد بن يحيى بن عبد الله بن خالد الذهلي، كما صرح به أبو مسعود والجياني وقال: حدث أبو محمد ابن الجارود بحديث أم سلمة هذا عن محمد بن يحيى الذهلي عن محمد بن وهب بن عطية، (وليس له عنده غيره) (^٣).\nوقد اجتمع في هذا الحديث لطيفة عزيزة وهي سبعة كل واحد منهم اسمه محمد: الفربري عن البخاري عن شيخه، آخرهم الزهري وهو محمد بن شهاب. وعبد الله بن سالم هو أبو يوسف الأشعري، حمصي، مات سنة تسع وأربعين ومائة (^٤)، انفرد به البخاري.\nفصل:\nوالسفعة بفتح السين وضمها: شحوب في سواد في (^٥) الوجه، وفي\n_________\n(^١) \"سنن ابن ماجه\" (٣٥١٢).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) ورد بهامش الأصل: كذا في \"الكاشف\" و\"التذهيب\" وكذا في \"الكمال\" وفي \"المغني\" غير أن في النسخة التي راجعتها: تسعين. وهي سقيمة. والله أعلم. ثم علق بجوارها تعليقا آخر نصه: إنما أخرج له أبو داود والنسائي ولم يخرج له البخاري في الأصول، ولعله أراد انفراد البخاري به في المتابعات عن مسلم، والله أعلم. وقد راجعت نسخة عندي من \"الكمال\" فوجدته قال فيها: روى له البخاري وأبو داود والنسائي. وهذا فيه نظر …، والله أعلم.\n(^٥) من (ص ٢).","vol":"27","page":485},{"text":"\"البارع\": هو سواد الخدين من المرأة الشاحبة. وقال الأصمعي: هي حمرة يعلوها سواد. وقيل: علامة من الشيطان. وقيل: ضربة واحدة منه، من قوله: ﴿لَنَسْفَعًا بِالنَّاصِيَةِ﴾ [العلق: ١٥] سفعت بالناصية وسفعته: لطمته، وسفعته بالعصا: ضربته، وأصل السفع: الأخذ بالناصية، ثم تستعمل في غيرها. وقيل في قوله: ﴿لَنَسْفَعًا بِالنَّاصِيَةِ﴾ لنأخذن بها. وقيل: لنسودن منها وجهه، ولنزرقن عينيه حتى يكون ذلك علامة له، فاكتفى بالناصية عن ذكر الوجه.\nوقيل: لنذلنه. وعبارة ابن بطال: السفعة: سواد وشحوب في الوجه، وامرأة سفعاء الخدين، والسفع: الأثافي؛ لسوادها (^١)؛ من كتاب \"العين\" (^٢).\nوفي \"الصحاح\": السفعة في الوجه: سواد في خدي المرأة الشاحبة. وضبطه بضم السين. وبه سفعة من الشيطان أي: مس منه، ضبطه بفتح السين (^٣).\nوقال الخطابي: أصل السفع: الأخذ بالناصية، يويد أن بها مسًا من الجن وأخذا منها بالناصية (^٤).\nوقال ابن الجوزي عن ابن ناصر عن الخطيب التبريزي قال: قال أبو العلاء المعري: هو بفتح السين أجود، وقد تضم سينها، من قولهم: رجل أسفع، أي: لونه أسود.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٣٠.\n(^٢) \"العين\" ١/ ٣٤٠ مادة: [سفع].\n(^٣) \"الصحاح\" ٣/ ١٢٣٠.\n(^٤) \"أعلام الحديث\" ٣/ ٢١٢٩.","vol":"27","page":486},{"text":"وقال أبو عبيد: أي: إن الشيطان أصابها، و(قيل) (^١) السفع: الأخذ بالناصية. تم ذكر الآية (^٢).\nوقال غيره: السفعة: الصفرة والتغير، وكل أصفر أسفع.\nفصل:\nوقوله: (\"فإن بها النظرة\"). أي: أصابتها عين، يقال: رجل منظور: إذا أصابته العين.\nوقال صاحب \"المطالع\": النظرة بفتح النون وسكون الظاء: أي: عين من نظر الجن.\nقال الخطابي: وعيون الجن أنفذ من (الإسنية) (^٣)، ولما مات سعد سمع قائل من الجن يقول:\nنحن قتلنا سيد الخزرج سعد بن عباده … ورميناه (بسهمين) (^٤) فلم نخطئ فؤاده (^٥)\nفتأوله بعضهم: أي: أصبناه بعين.\nفصل:\nوالرقية من العين والنظرة وغير ذلك باسم الله تعالى وكتابه يرجو بركتهما؛ لأمر الشارع به، وقد أمر باغتسال العائن وصب ذلك الماء على المعين، كما سلف.\nروى مالك عن ابن شهاب عن أبي أمامة بن سهل بن حنيف أنه قال: رأى عامر بن ربيعة سهل بن حنيف يغتسل، فقال: ما رأيت كاليوم\n_________\n(^١) في (ص ٢): أصل.\n(^٢) \"غريب الحديث\" ٢/ ٢٢١.\n(^٣) في (ص ٢): الأسنة.\n(^٤) في (ص ٢): بسهم.\n(^٥) \"أعلام الحديث\" ٣/ ٢١٣٠.","vol":"27","page":487},{"text":"ولا جلد مخبأة. فلبط سهل -قلت: قال أبو زيد: رجل ملبوط وقد لُبط لبطا، وهو سعال أو زكام- فأخبر رسول الله - ﷺ - بمرضه، فقال: \"هل تتهمون أحدا\"؟ قالوا: نتهم عامر بن ربيعة. فدعا رسول الله - ﷺ - عامرا فتغيظ عليه وقال: \"علام يقتل أحدكم أخاه؟ ألا بركت؟ اغتسل له\". فغسل عامر وجهه ومرفقيه وركبتيه وأطراف رجليه وداخلة إزاره في قدح، ثم صب عليه، فراح سهل مع الناس ليس به بأس (^١).\nوقال معمر عن ابن شهاب: فصب على رأسه، وكفأ الإناء خلفه، وأمره فحسا منه حسوات. وقال الزهري: هي السنة.\nفيه من الفقه: أنه إذا عُرف العائن أنه يُقضى عليه بالوضوء؛ لأمر الشارع بذلك، وأنها نشرة ينتفع بها.\nوفي قوله: (\"ألا بركت؟! \") أن من رأى شيئًا فأعجبه فقال: تبارك الله أحسن الخالقين وبرك فيه فإنه لا تضره العين، وهي رقية منه.\nفصل:\nقوله: (\"استرقوا لها\"). هو أمر بالرقية، وهو ساكن الراء، أصله: استرقيوا، فاستثقلت ضمة الياء فحذفت، فاجتمع ساكنان الواو والياء، فحذفت الياء؛ لاجتماعهما، ثم ضمت القاف لتصح الواو.\nفصل:\nالرقى المكروهة أمور مشتبهة مركبة من حق وباطل من ذكر الشياطين، والاستعانة بهم، والتعوذ بمردتهم، وإلى هذا ينحو من يرقي بالحية ويستخرج السم من بدن الملسوع، (ويقال إن الحية لما بينها وبين الإنسان من العداوة الظاهرة تؤالف الشياطين)؛ إذ هي\n_________\n(^١) \"الموطأ\" ص ٥٨٣.","vol":"27","page":488},{"text":"أعداء بني آدم، فإذا عزم على الحية بأسماء الشياطين أجابت وخرجت من مكانها، وكذلك اللديغ إذا رقي بتلك الأسماء سالت سمومها وجرت من مواضعها من بدن الإنسان. ولذلك كره من الرقى ما لم يكن بذكر الله وأسمائه وبكتابه الذي يعرف بيانه؛ ليكون (بريئًا من) (^١) شوب الشرك. والفرق بين هذِه الرقية والمنهي عنها من رقية المعزمين الذين يدعون تسخير الجن أن الأولى هي الطب الريحاني، وعليه الصالحون، فلما عدموا فزع الناس إلى الطب الجسماني.\n_________\n(^١) بالأصل: (ترياق).","vol":"27","page":489},{"text":"<span data-type='title' id=toc-3496>٣٦ - باب العَيْنُ حَقٌّ</span>\n٥٧٤٠ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْعَيْنُ حَقٌّ». وَنَهَى عَنِ الْوَشْمِ. [٥٩٤٤ - مسلم: ٢١٨٧ - فتح ١٠/ ٢٠٣]\nذكر فيه حديث أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"العين حق\". ونهى عن الوشم (ويأتي في اللباس (^١).\nوأخرجه مسلم (^٢) وأبو داود (^٣) بدون الوشم) (^٤).\nالشرح:\nمعناه: الإصابة بها حق، ولها تأثير في النفوس إبطالا لمن زعم من الطبائعيين أنه لا شيء إلا ما تدركه الحواس الخمس، وما عداها فلا حقيقة له.\nوقوله: (ونهى عن الوشم). هو بالمعجمة مصدر وشم: إذا غرز بإبرة ثم ذر عليها (النؤر) (^٥) والنيلج والاسم أيضًا: الوشم.\nفائدة: روى مالك عن حميد بن قيس أنه - ﷺ - قال لحاضنة ابني جعفر: \"ما لي أراهما ضارعين\"؟ فقالت: يا رسول الله، تسرع إليهما العين. فقال - ﷺ -: \"استرقوا لهما، فلو سبق شيء القدر لسبقته العين\" (^٦).\n_________\n(^١) سيأتي برقم (٥٩٤٤) باب: الواشمة.\n(^٢) مسلم (٢١٨٧) كتاب: السلام، باب: الطب والمرض والرقى.\n(^٣) أبو داود (٣٨٧٩).\n(^٤) من (ص ٢).\n(^٥) في ص ٢: (النؤور).\n(^٦) \"الموطأ\" ص ٥٨٣.","vol":"27","page":490},{"text":"قال أبو عبد الملك: واختلف المتأخرون: هل يقضى على العائن بالوضوء أم لا؟ والصواب: نعم؛ لأنه - ﷺ - أمر عامر بن ربيعة أن يغتسل لسهل بن حنيف فاغتسل.","vol":"27","page":491},{"text":"<span data-type='title' id=toc-3497>٣٧ - باب رُقْيَةِ الحَيَّةِ وَالْعَقْرَبِ</span>\n٥٧٤١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا سُلَيْمَانُ الشَّيْبَانِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الأَسْوَدِ، عَنْ أَبِيهِ قَالَ، سَأَلْتُ عَائِشَةَ عَنِ الرُّقْيَةِ مِنَ الْحُمَةِ، فَقَالَتْ: رَخَّصَ النَّبِيُّ - ﷺ - الرُّقْيَةَ مِنْ كُلِّ ذِي حُمَةٍ. [مسلم: ٢١٩٣ - فتح ١٠/ ٢٠٥]\nذكر فيه حديث عَبْدِ الرَّحْمَنِ بْنِ الأَسْوَدِ، عَنْ أَبِيهِ قَالَ: سَأَلْتُ عَائِشَةَ - ﵂ - عَنِ الرُّقْيَةِ مِنَ الحُمَةِ، فَقَالَتْ: رَخَّصَ رسول الله - ﷺ - الرُّقْيَةَ مِنْ كُلِّ ذِي حُمَةٍ.\n(هذا الحديث أخرجه مسلم (^١) والنسائي) (^٢) (^٣)، وقد سلف الكلام على الحمة في باب من اكتوى (^٤) واضحا، وهذا الحديث يبين ما روي عن علي وابن مسعود - ﵄ - أنهما قالا: الرقى والتمائم والتِوَلة شرك (^٥) أن المراد بذلك رقى الجاهلية وما يضاهي السحر من الرقى المكروهة.\n_________\n(^١) مسلم (٢١٩٣) كتاب: السلام، باب: استحباب الرقية من العين والنملة والحمة والنظرة.\n(^٢) \"سنن النسائي الكبرى\" ٤/ ٣٦٦.\n(^٣) من (ص ٢).\n(^٤) سلف برقم (٥٧٠٥).\n(^٥) رواه أبو داود في \"سننه\" (٣٨٨٣)، وأبو يعلى في \"مسنده\" ٩/ ١٣٣، والبيهقي في \"السنن الكبرى\" من طريق عمرو بن مرة عن يحيى بن الجزار عن ابن أخي زينب امرأة عبد الله عن زينب عن عبد الله بن مسعود مرفوعًا.\nورواه ابن حبان في \"صحيحه\" ١٣/ ٤٥٦ والطبراني في \"الكبير\" ١٠/ ٢١٣ من طريق فضيل بن عمرو عن يحيى بن الجزار قال: قال عبد الله .. الحديث.\nوصححه الألباني في \"صحيح الجامع\" (١٦٣٢).\nولم أعثر على حديث علي في المصادر التي بين يدي.","vol":"27","page":492},{"text":"روى ابن وهب عن يونس بن يزيد عن ابن شهاب قال: بلغني عن رجال من أهل العلم أنهم كانوا يقولون أنه - ﷺ - نهى عن الرقى حتى قدم المدينة، وكانت الرقى في ذلك الزمن فيها كثير من كلام الشرك، فلما قدم المدينة لدغ رجل من أصحابه، فقالوا: يا رسول الله، قد كان آل حزم يرقون من الحمة، فلما نهيت عن الرقى تركوها. فقال - ﷺ -: \"ادعوا لي عمارة\" وكان قد شهد بدرا، فقال: \"اعرض علي رقيتك\". فعرضها عليه، فلم ير بها بأسًا وأذن له فيها (^١).\n_________\n(^١) \"التمهيد\" ٢٣/ ١٥٥.","vol":"27","page":493},{"text":"<span data-type='title' id=toc-3498>٣٨ - باب رُقْيَةِ النَّبِيِّ - ﷺ </span>-\n٥٧٤٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ قَالَ: دَخَلْتُ أَنَا وَثَابِتٌ على أَنَسِ بْنِ مَالِكٍ، فَقَالَ ثَابِتٌ: يَا أَبَا حَمْزَةَ، اشْتَكَيْتُ. فَقَالَ أَنَسٌ: أَلَا أَرْقِيكَ بِرُقْيَةِ رَسُولِ اللهِ - ﷺ -؟ قَالَ: بَلَى. قَالَ: «اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَاسِ، اشْفِ أَنْتَ الشَّافِي، لَا شَافِيَ إِلاَّ أَنْتَ، شِفَاءً لَا يُغَادِرُ سَقَمًا». [فتح ١٠/ ٢٠٦]\n\n٥٧٤٣ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي سُلَيْمَانُ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يُعَوِّذُ بَعْضَ أَهْلِهِ، يَمْسَحُ بِيَدِهِ الْيُمْنَى وَيَقُولُ: «اللَّهُمَّ رَبَّ النَّاسِ أَذْهِبِ الْبَاسَ، اشْفِهِ وَأَنْتَ الشَّافِي، لَا شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا». قَالَ سُفْيَانُ: حَدَّثْتُ بِهِ مَنْصُورًا، فَحَدَّثَنِي عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ نَحْوَهُ. [انظر: ٥٦٧٥ - مسلم: ٢١٩١ - فتح ١٠/ ٢٠٦]\n\n٥٧٤٤ - حَدَّثَنِي أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا النَّضْرُ، عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَرْقِي يَقُولُ: «امْسَحِ الْبَاسَ رَبَّ النَّاسِ، بِيَدِكَ الشِّفَاءُ، لَا كَاشِفَ لَهُ إِلاَّ أَنْتَ». [انظر: ٥٦٧٥ - مسلم: ٢١٩١ - فتح ١٠/ ٢٠٦]\n\n٥٧٤٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي عَبْدُ رَبِّهِ بْنُ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ لِلْمَرِيضِ: «بِسْمِ اللهِ، تُرْبَةُ أَرْضِنَا، بِرِيقَةِ بَعْضِنَا، يُشْفَى سَقِيمُنَا، بِإِذْنِ رَبِّنَا».\n\n٥٧٤٦ - حَدَّثَنِي صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ فِي الرُّقْيَةِ: «تُرْبَةُ أَرْضِنَا، وَرِيقَةُ بَعْضِنَا، يُشْفَى سَقِيمُنَا، بِإِذْنِ رَبِّنَا». [انظر: ٥٧٤٥ - مسلم: ٢١٩٤ - فتح ١٠/ ٢٠٦]\nذكر فيه خمسة أحاديث:","vol":"27","page":494},{"text":"أحدها:\nحديث عَبْدِ العَزِيزِ قَالَ: دَخَلْتُ مع ثَابِتٍ عَلَى أَنَسِ بْنِ مَالِكٍ - ﵁ -، فَقَالَ ثَابِتٌ: يَا أَبَا حَمْزَةَ، اشْتَكَيْتُ. فَقَالَ أَنَسٌ: أَلَا أَرْقِيكَ بِرُقْيَةِ رَسُولِ اللهِ - ﷺ -؟ قَالَ: بَلَى. قَالَ: \"اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ البَاسِ، اشْفِ أَنْتَ الشَّافِي، لَا شَافِيَ إِلَّا أَنْتَ، شِفَاءً لَا يُغَادِرُ سَقَمًا\".\n(وأخرجه أبو داود (^١) والترمذي (^٢) والنسائي في \"اليوم والليلة\" (^٣» (^٤).\nثانيها:\nحديث مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - أَنَّه - ﷺ - كَانَ يُعَوِّذُ بَعْضَ أَهْلِهِ، يَمْسَحُ بِيَدِهِ اليُمْنَى وَيَقُولُ: \"اللَّهُمَّ رَبَّ النَّاسِ أَذْهِبِ البَاسَ، واشْفِهِ وَأَنْتَ الشَّافِي، لَا شِفَاءَ إِلَّا شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا\". قَالَ سُفْيَانُ: حَدَّثْتُ بِهِ مَنْصُورًا عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ نَحْوَهُ.\n(وسلف في باب دعاء العائد للمريض) (^٥) (^٦)، وترجم عليه بعدُ: باب مسح الراقي الوجع بيده اليمنى (^٧).\nثالثها:\nحديثها أيضًا أنه - ﷺ - كان يرقي يقول: \"أذهب البَاسَ رَبَّ النَّاسِ، بِيَدِكَ الشِّفَاءُ، لَا كاشِفَ لَهُ إِلَّا أَنْتَ\". (وهو من أفراده) (^٨).\n_________\n(^١) \"سنن أبي داود\" (٣٨٩٠).\n(^٢) \"سنن الترمذي\" (٩٧٣).\n(^٣) \"سنن النسائي الكبرى\" ٦/ ٢٥٣.\n(^٤) من (ص ٢).\n(^٥) سلف برقم (٥٦٧٥).\n(^٦) من (ص ٢).\n(^٧) سيأتي برقم (٥٧٥٠).\n(^٨) من (ص ٢).","vol":"27","page":495},{"text":"رابعها:\nحديثها أيضًا أَنه - ﷺ - كَانَ يَقُولُ لِلْمَرِيضِ: \"بِسْمِ اللهِ، تُرْبَةُ أَرْضِنَا، بِرِيقَةِ بَعْضِنَا، يُشْفَى سَقِيمُنَا (بإذن ربنا) (^١) \".\nخامسها:\nعنها بلفظ: كان يقول في الرقية: \"تُرْبَةُ أَرْضِنَا .. \" إلى آخره، بزيادة: \"بِإِذْنِ رَبِّنَا\". (أخرجهما من طريق عمرة عنها، وقد أخرجه مسلم (^٢) وأبو داود (^٣) والترمذي (^٤) وابن ماجه) (^٥) (^٦).\nوفي هذِه الأحاديث بيان واضح على جواز الرقية بكل ما كان دعاء للعليل بالشفاء، وذلك أنه - ﷺ - كان إذا عاد مريضا قال ما سلف، وذلك كانت رقيته التي يرقي بها أهل العلل، وإذا كان ذلك دعاء ومسألة للعليل بالشفاء فمثله كل ما يرقى به ذو علة من رقية إذا كان دعاء لله، ومسألة من الراقي ربه للعليل الشفاء في أنه لا بأس به.\nوذكر عبد الرحمن عن معمر قال: الرقية التي رقى بها جبريل رسول الله: بسم الله أرقيك، والله يشفيك من كل شيء يؤذيك ومن كل عين وحاسد، وباسم الله أرقيك (^٧). ومعنى مسحه موضع الوجع بيده في الرقية -والله أعلم- تفاؤلا بذهاب الوجع بمسحه بالرقى.\n_________\n(^١) من الأصل، وهي مشكلة مع ما بعدها، ولعلها سبق قلم.\n(^٢) مسلم (٢١٩٤) كتاب: السلام، باب: استحباب الرقية من العين والنملة والحمة والنظرة.\n(^٣) \"سنن أبي داود\" (٣٨٩٥).\n(^٤) لم أعثر على الحديث عند الترمذي، وهو عند النسائي في \"الكبرى\" ٦/ ٢٥٣ كما في \"تحفة الأشراف\" للمزي (١٧٩٠٦).\n(^٥) \"سنن ابن ماجة\" (٣٥٢١).\n(^٦) من (ص ٢).\n(^٧) \"مصنف عبد الرزاق\" ١١/ ١٨.","vol":"27","page":496},{"text":"<span data-type='title' id=toc-3499>٣٩ - باب النَّفْثِ فِي الرُّقْيَةِ</span>\n٥٧٤٧ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ قَالَ: سَمِعْتُ أَبَا قَتَادَةَ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الرُّؤْيَا مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ، فَإِذَا رَأَى أَحَدُكُمْ شَيْئًا يَكْرَهُهُ فَلْيَنْفِثْ حِينَ يَسْتَيْقِظُ ثَلَاثَ مَرَّاتٍ، وَيَتَعَوَّذْ مِنْ شَرِّهَا، فَإِنَّهَا لَا تَضُرُّهُ». [انظر: ٣٢٩٢ - مسلم: ٢٢٦١ - فتح ١٠/ ٢٠٨] وَقَالَ أَبُو سَلَمَةَ: وَإِنْ كُنْتُ لأَرَى الرُّؤْيَا أَثْقَلَ عَلَيَّ مِنَ الْجَبَلِ، فَمَا هُوَ إِلاَّ أَنْ سَمِعْتُ هَذَا الْحَدِيثَ فَمَا أُبَالِيهَا.\n\n٥٧٤٨ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، حَدَّثَنَا سُلَيْمَانُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَوَى إِلَى فِرَاشِهِ نَفَثَ فِي كَفَّيْهِ بِقُلْ هُوَ اللهُ أَحَدٌ وَبِالْمُعَوِّذَتَيْنِ جَمِيعًا، ثُمَّ يَمْسَحُ بِهِمَا وَجْهَهُ وَمَا بَلَغَتْ يَدَاهُ مِنْ جَسَدِهِ. قَالَتْ عَائِشَةُ: فَلَمَّا اشْتَكَى كَانَ يَأْمُرُنِي أَنْ أَفْعَلَ ذَلِكَ بِهِ. قَالَ يُونُسُ: كُنْتُ أَرَى ابْنَ شِهَابٍ يَصْنَعُ ذَلِكَ إِذَا أَتَى إِلَى فِرَاشِهِ. [انظر: ٥٠١٧ - فتح ١٠/ ٢٠٩]\n\n٥٧٤٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ أَنَّ رَهْطًا مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - انْطَلَقُوا فِي سَفْرَةٍ سَافَرُوهَا، حَتَّى نَزَلُوا بِحَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ فَاسْتَضَافُوهُمْ، فَأَبَوْا أَنْ يُضَيِّفُوهُمْ، فَلُدِغَ سَيِّدُ ذَلِكَ الْحَيِّ، فَسَعَوْا لَهُ بِكُلِّ شَيْءٍ لَا يَنْفَعُهُ شَيْءٌ، فَقَالَ بَعْضُهُمْ: لَوْ أَتَيْتُمْ هَؤُلَاءِ الرَّهْطَ، الَّذِينَ قَدْ نَزَلُوا بِكُمْ، لَعَلَّهُ أَنْ يَكُونَ عِنْدَ بَعْضِهِمْ شَيْءٌ. فَأَتَوْهُمْ فَقَالُوا: يَا أَيُّهَا الرَّهْطُ إِنَّ سَيِّدَنَا لُدِغَ، فَسَعَيْنَا لَهُ بِكُلِّ شَيْءٍ، لَا يَنْفَعُهُ شَيْءٌ، فَهَلْ عِنْدَ أَحَدٍ مِنْكُمْ شَيْءٌ؟ فَقَالَ بَعْضُهُمْ: نَعَمْ، وَاللهِ إِنِّي لَرَاقٍ، وَلَكِنْ وَاللهِ لَقَدِ اسْتَضَفْنَاكُمْ فَلَمْ تُضَيِّفُونَا، فَمَا أَنَا بِرَاقٍ لَكُمْ حَتَّى تَجْعَلُوا لَنَا جُعْلًا. فَصَالَحُوهُمْ على قَطِيعٍ مِنَ الْغَنَمِ، فَانْطَلَقَ فَجَعَلَ يَتْفُلُ وَيَقْرَأُ: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ حَتَّى لَكَأَنَّمَا نُشِطَ مِنْ عِقَالٍ، فَانْطَلَقَ يَمْشِي مَا بِهِ قَلَبَةٌ. قَالَ: فَأَوْفَوْهُمْ جُعْلَهُمُ الَّذِي صَالَحُوهُمْ عَلَيْهِ، فَقَالَ","vol":"27","page":497},{"text":"بَعْضُهُمُ: اقْسِمُوا. فَقَالَ الَّذِي رَقَى: لَا تَفْعَلُوا حَتَّى نَأْتِيَ رَسُولَ اللهِ - ﷺ - فَنَذْكُرَ لَهُ الَّذِي كَانَ، فَنَنْظُرَ مَا يَأْمُرُنَا. فَقَدِمُوا عَلَى رَسُولِ اللهِ - ﷺ - فَذَكَرُوا لَهُ، فَقَالَ: «وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ؟ أَصَبْتُمُ، اقْسِمُوا وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ». [انظر: ٢٢٧٦ - مسلم:\n\n٢٢٠١ - فتح ١٠/ ٢٠٩]\nذكر فيه أحاديث:\nأحدها: حديث أبي قَتَادَةَ الحارث بن ربعي: سَمِعْتُ النبيّ - ﷺ - يَقُولُ: \"الرُّؤْيَا مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَيْطَانِ، فَإذَا رَأى أَحَدُكُمْ شَيْئًا يَكْرَهُهُ فَلْيَنْفِثْ حِينَ يَسْتَيْقِظُ ثَلَاثَ مَرَّاتٍ، وَيَتَعَوَّذْ مِنْ شَرِّهَا، فَإِنَّهَا لَا تَضُرُّهُ\".\nوَقَالَ أَبُو سَلَمَةَ: وَإِنْ كُنْتُ لأَرى الرُّؤْيَا أَثْقَلَ عَلَيَّ مِنَ الجَبَلِ، فَمَا هُوَ إِلَّا أَنْ سَمِعْتُ هذا الحَدِيثَ فَمَا أُبَالِيهَا.\nوسيأتي في كتاب التعبير (^١)، (وأخرجه مسلم (^٢) والأربعة (^٣)، قال الترمذي: حسن صحيح) (^٤).\nثانيها:\nحديث عائشة - ﵂ -: كَانَ - ﷺ - إِذَا أَوى إِلَى فِرَاشِهِ نَفَثَ فِي كَفَّيْهِ .. الحديث، وقد سلف في (باب المغازي) (^٥) (^٦) وفي باب الرقى\n_________\n(^١) سيأتي برقم (٦٩٨٤) باب: الرؤيا من الله.\n(^٢) مسلم (٢٢٦١) كتاب: الرؤيا.\n(^٣) \"سنن أبي داود\" (٥٠٢١)، \"سنن الترمذي\" (٢٢٧٧)، \"سنن ابن ماجه\" (٣٩٠٩)، \"سنن النسائي الكبرى\" ٤/ ٣٩١.\n(^٤) من (ص ٢).\n(^٥) سلف برقم (٤٤٣٩) باب: مرض النبي - ﷺ - ووفاته.\n(^٦) كذا في (ص ٢).","vol":"27","page":498},{"text":"بالقرآن (^١)، وفي آخره: قَالَ يُونُسُ: كُنْتُ أَرى ابن شِهَابٍ يَصنَعُ ذَلِكَ إِذَا أَتَى عَلَى فِرَاشِهِ. وترجم له فيما سيأتي: باب المرأة ترقي الرجل (^٢). (وأخرجه مسلم أيضًا) (^٣) (^٤).\nثالثها:\nحديث أبي سعيد في الرقى بالفاتحة، وقد سلف قريبًا (^٥)، أخرجه هنا من حديث أبي عوانة وهو الوضاح عن أبي بشر وهو جعفر عن أبي المتوكل، وسلف قريبًا اسمه عنه.\nوقوله فيه: (فانطلق يمشي ما به قلبة). هو بفتح اللام، أي: ألم وعلة، وأصله من القلاب بضم القاف، وهو داء يأخذ البعير فيشتكي منه قلبه فيموت من يومه. وقيل: معناه: ما به داء يقلب له.\nوفي هذِه الأحاديث البيان أن التفل على العليل إذا رقي أو دعي له بالشفاء جائز، والرد على من لم يجز ذلك، وبه قال جماعة من الصحابة وغيرهم، وأنكر قوم من أهل العلم النفث والتفل في الرقى، وأجازوا النفخ فيهما، كما أسلفناه عنهم في باب الرقى بالقرآن، وما فعله الشارع هو المتبع، وقد روت عائشة عن رسول الله - ﷺ - أن ريق ابن آدم شفاء (^٦)، قالت: كان إذا اشتكى الإنسان قال - ﷺ - بريقه هكذا في الأرض وقال: \"تربة أرضنا بريقة بعضنا يشفى سقيمنا بإذن ربنا\" (^٧).\n_________\n(^١) سلف قريبًا برقم (٥٧٣٥).\n(^٢) سيأتي قريبًا برقم (٥٧٥١).\n(^٣) مسلم (٢١٩٢) كتاب: السلام، باب: رقية المريض بالمعوذات والنفث.\n(^٤) من (ص ٢).\n(^٥) سلف قريبًا برقم (٥٧٣٦).\n(^٦) لم أقف عليه.\n(^٧) سلف برقم (٥٧٤٥)، (٥٧٤٦) ولمسلم برقم (٢١٩٤) كتاب السلام، باب: استحباب الرقية من العين والنملة والحمة والنظرة.","vol":"27","page":499},{"text":"فصل:\nوقوله: (فكأنما نشط من عقال). قال صاحب \"الأفعال\": يقال: أنشطت العقدة: حللتها، ونشطتها: عقدتها بأنشوطة، وهي حديدة يعقد بها (^١).\nقلت: فعلى هذا، صوابه: أنشط، كما نبه عليه ابن التين أيضًا، ثم نقل ما ذكرناه عن الجوهري وابن فارس و\"الغريبين\"، وذكره الجوهري بلفظ: أنشط (^٢)، وكذا الهروي.\nوقوله في أوله: (فأبوا أن يضيفوهم). قال ابن التين: ضبط في بعض الكتب بفتح الياء ثلاثي، وليس هو في اللغة كذلك، يقال: ضفت الرجل وضيفته: إذا أنزلته ضيفا، ومنه قوله تعالى: ﴿فَأَبَوْا أَنْ يُضَيِّفُوهُمَا﴾ وضفت الرجل ضيافة: إذا نزلت عليه ضيفا، وكذلك تضيفته.\nفصل:\nوالرهط: ما دون العشرة من الرجال لا يكون فيهم امرأة، وليس له واحد من لفظه، مثل: ذود، والجمع: أرهط وأرهاط.\nفصل:\nقوله: (فقال الذي رقى: لا تفعلوا). كذا هنا، وقال قريبا: فقالوا لا نأخذه حتى نسأل. ولا تخالف بينهما، فقد يقولون ذلك ثم يقوله هو، أو في أحدهما وهم؛ قاله ابن التين.\nفصل:\nفيه هبة المشاع؛ لقوله: اضربوا لي معكم بسهم.\n_________\n(^١) \"الأفعال\" ص (١١٢).\n(^٢) \"الصحاح\" ٣/ ١١٩٣ مادة: [نشط].","vol":"27","page":500},{"text":"فصل:\nقوله في الحديث الأول: (الرؤيا من الله). يريد الرؤيا الصالحة التي لا تختلط فيها من الشيطان ولا أمور فاحشة.\nو(الحلم) بضم الحاء والسلام وبسكونها أيضًا: ما يراه النائم، تقول منه: حلم بالفتح واحتلم، والحلم بالكسر: الصفح، والحلم بالتحريك: أن يفسد الإهاب في العمل، وهذا من الشيطان يهول ويخلط ليحزن الذين آمنوا وليس بضارهم شيئا إلا بإذن الله.\nوقوله: (فما أباليها). أي فما أكترث عليها.\nوقوله: (فلينفث). أي: عن يساره ثلاثًا كما جاء في موضع آخر. والله أعلم.","vol":"27","page":501},{"text":"<span data-type='title' id=toc-3500>٤٠ - باب مَسْحِ الرَّاقِى الْوَجَعَ بِيَدِهِ اليُمْنَى</span>\n٥٧٥٠ - حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُعَوِّذُ بَعْضَهُمْ يَمْسَحُهُ بِيَمِينِهِ: «أَذْهِبِ الْبَاسَ رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لَا شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا». فَذَكَرْتُهُ لِمَنْصُورٍ، فَحَدَّثَنِي عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ بِنَحْوِهِ. [انظر: ٥٦٧٥ - مسلم: ٢١٩١ - فتح ١٠/ ٢١٠]\nذكر فيه حديث عائشة - ﵂ - السالف قريبًا (^١)، وفيه التبرك باليمنى لفضلها على اليسرى، وفيه معنى الفأل.\n_________\n(^١) سلف برقم (٥٧٤٣) باب: رقية النبي - ﷺ -.","vol":"27","page":502},{"text":"<span data-type='title' id=toc-3501>٤١ - باب فِي الْمَرْأَةِ تَرْقِى الرَّجُلَ</span>\n٥٧٥١ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَنْفِثُ عَلَى نَفْسِهِ فِي مَرَضِهِ الَّذِي قُبِضَ فِيهِ بِالْمُعَوِّذَاتِ، فَلَمَّا ثَقُلَ كُنْتُ أَنَا أَنْفِثُ عَلَيْهِ بِهِنَّ، فَأَمْسَحُ بِيَدِ نَفْسِهِ لِبَرَكَتِهَا. فَسَأَلْتُ ابْنَ شِهَابٍ: كَيْفَ كَانَ يَنْفِثُ؟ قَالَ: يَنْفِثُ على يَدَيْهِ، ثُمَّ يَمْسَحُ بِهِمَا وَجْهَهُ. [انظر: ٤٤٣٩ - مسلم: ٢١٩٢ - فتح ١٠/ ٢١٠]\nذكر فيه حديث عائشة السالف قريبًا (^١) أَنَّه - ﷺ - كَانَ يَنْفِثُ عَلَى نَفْسِهِ فِي مَرَضِهِ (^٢).\n_________\n(^١) سلف برقم (٥٧٣٥) باب: الرقى بالقرآن والمعوذات.\n(^٢) هذا الباب ساقط من (س).","vol":"27","page":503},{"text":"<span data-type='title' id=toc-3502>٤٢ - باب مَنْ لَمْ يَرْقِ</span>\n٥٧٥٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حُصَيْنُ بْنُ نُمَيْرٍ، عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄قَالَ: خَرَجَ عَلَيْنَا النَّبِيُّ - ﷺ - يَوْمًا فَقَالَ: «عُرِضَتْ عَلَيَّ الأُمَمُ، فَجَعَلَ يَمُرُّ النَّبِيُّ مَعَهُ الرَّجُلُ، وَالنَّبِيُّ مَعَهُ الرَّجُلَانِ، وَالنَّبِيُّ مَعَهُ الرَّهْطُ، وَالنَّبِيُّ لَيْسَ مَعَهُ أَحَدٌ، وَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الأُفُقَ، فَرَجَوْتُ أَنْ يَكُونَ أُمَّتِي، فَقِيلَ هَذَا مُوسَى وَقَوْمُهُ. ثُمَّ قِيلَ لِي: انْظُرْ. فَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الأُفُقَ، فَقِيلَ لِي: انْظُرْ هَكَذَا وَهَكَذَا. فَرَأَيْتُ سَوَادًا كَثِيرًا سَدَّ الأُفُقَ، فَقِيلَ: هَؤُلَاءِ أُمَّتُكَ، وَمَعَ هَؤُلَاءِ سَبْعُونَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ». فَتَفَرَّقَ النَّاسُ وَلَمْ يُبَيَّنْ لَهُمْ، فَتَذَاكَرَ أَصْحَابُ النَّبِيِّ - ﷺ - فَقَالُوا: أَمَّا نَحْنُ فَوُلِدْنَا فِي الشِّرْكِ، وَلَكِنَّا آمَنَّا بِاللهِ وَرَسُولِهِ، وَلَكِنْ هَؤُلَاءِ هُمْ أَبْنَاؤُنَا، فَبَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: «هُمُ الَّذِينَ لَا يَتَطَيَّرُونَ، وَلَا يَسْتَرْقُونَ، وَلَا يَكْتَوُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ». فَقَامَ عُكَّاشَةُ بْنُ مِحْصَنٍ فَقَالَ: أَمِنْهُمْ أَنَا يَا رَسُولَ اللهِ، قَالَ: «نَعَمْ». فَقَامَ آخَرُ فَقَالَ: أَمِنْهُمْ أَنَا؟ فَقَالَ: «سَبَقَكَ بِهَا عُكَّاشَةُ». [انظر: ٣٤١٠ - مسلم: ٢٢٠ - فتح ١٠/ ٢١١]\nذكر فيه حديث ابن عباس السالف في الذين لا يتطيرون ولا يسترقون وعلى ربهم يتوكلون (^١)، وفي إسناده حصين بن نمير، وهو واسطي انفرد به البخاري.\n_________\n(^١) سلف برقم (٥٧٠٥) باب: من اكتوى أو كوى غيره، وفضل من لم يكتو.","vol":"27","page":504},{"text":"<span data-type='title' id=toc-3503>٤٣ - باب الطِّيَرَةِ</span>\n٥٧٥٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا عَدْوَى وَلَا طِيَرَةَ، وَالشُّؤْمُ فِي ثَلَاثٍ: فِي الْمَرْأَةِ، وَالدَّارِ، وَالدَّابَّةِ». [انظر: ٢٠٩٩ - مسلم: ٢٢٢٥ - فتح ١٠/ ٢١٢]\n\n٥٧٥٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَا طِيَرَةَ، وَخَيْرُهَا الْفَأْلُ». قَالُوا: وَمَا الْفَأْلُ؟ قَالَ: «الْكَلِمَةُ الصَّالِحَةُ يَسْمَعُهَا أَحَدُكُمْ». [انظر: ٥٧٥٥ - مسلم: ٢٢٢٣ - فتح ١٠/ ٢١٢]\nذكر فيه حديث ابن عُمَرَ - ﵄ - مرفوعا: \"لَا عَدْوى وَلَا طِيَرَةَ، وَالشُّؤْمُ فِي ثَلَاثٍ: فِي المَرْأَةِ، وَالدَّارِ، وَالدَّابَّةِ\". سلف في النكاح (^١) ويأتي (^٢).\nوحديث أبى هريرة مَرْفُوعًا: \"لَا طِيَرَةَ، وَخَيْرُهَا الفَأْلُ\". قَالُوا: وَمَا الفَأْلُ؟ قَالَ: \"الْكَلِمَةُ الصَّالِحَةُ يَسْمَعُهَا أَحَدُكُمْ\". (وأخرجه مسلم أيضًا) (^٣) (^٤).\n_________\n(^١) سلف برقم (٥٠٩٤) باب: ما يتقى من شؤم المرأة.\n(^٢) سيأتي برقم (٥٧٧٢) باب: لا عدوي.\n(^٣) مسلم (٢٢٢٣) كتاب: السلام، باب: الطيرة والفأل، وما يكون فيه مكن الشؤم.\n(^٤) من (ص ٢).","vol":"27","page":505},{"text":"<span data-type='title' id=toc-3504>٤٤ - باب الفَأْلِ</span>\n٥٧٥٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ - «لَا طِيَرَةَ، وَخَيْرُهَا الْفَأْلُ». قَالَ: وَمَا الْفَأْلُ يَا رَسُولَ اللهِ؟ قَالَ: «الْكَلِمَةُ الصَّالِحَةُ يَسْمَعُهَا أَحَدُكُمْ». [انظر: ٥٧٥٤ - مسلم: ٢٢٢٣ - فتح ١٠/ ٢١٤]\n\n٥٧٥٦ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا عَدْوَى وَلَا طِيَرَةَ، وَيُعْجِبُنِي الْفَأْلُ الصَّالِحُ، الْكَلِمَةُ الْحَسَنَةُ» [٥٧٧٦ - مسلم: ٢٢٢٤ - فتح ١٠/ ٢١٤]\nذكر فيه حديث أبي هريرة أيضًا وقَالَ: \"الْكَلِمَةُ الصَّالِحَةُ\".\nوحديث أنس مرفوعا: \"لَا عَدْوى وَلَا طِيَرَةَ، وَيُعْجِبُنِي الفَأْلُ الصَّالِحُ، الكَلِمَةُ الحَسَنَةُ\".\n(وأخرجه أبو داود (^١) والترمذي وقال: حسن صحيح (^٢» (^٣).\nقال الخطابي: الفرق بين الفأل والطيرة أن الفأل مأخوذ من طريق حسن الظن بالله تعالى، والطيرة إنما هي من طريق الاتكال على شيء سواه (^٤).\nوقال الأصمعي: سألت ابن عون عن الفأل، فقال: هو أن يكون مريضا فيسمع: يا سالم أو يكون غائبًا فيسمع: يا واجد.\nقلت: وكان - ﷺ - يسأل عن اسم الأرض والجبل والإنسان، فإن كان حسنا سر به واستبشر، وإن كان سيئا ساءه ذلك، كما سأعقد له فصلا.\n_________\n(^١) \"سنن أبي داود\" (٣٩١٦).\n(^٢) \"سنن الترمذي\" (١٦١٥).\n(^٣) من (ص ٢).\n(^٤) \"غريب الحديث\" ١/ ١٨٣.","vol":"27","page":506},{"text":"وزعم بعض المعتزلة أن قوله: (\"لا طيرة\") يعارض قوله: (\"الشؤم في ثلاث\")، وهو تعسف وبعد عن العلم، فحديث الطيرة مخصوص بحديث الشؤم، فكأنه قال: لا طيرة إلا في هذِه الثلاثة لمن التزم الطيرة، يوضحه حديث زهير بن معاوية، عن عتبة بن حميد، عن عبد الله بن أبي بكر أنه سمع أنسا يقول: قال: رسول الله - ﷺ -: \"لا طيرة، والطيرة على من تطير، وإن تكن في شيء ففي الدار والمرأة والفرس\" أخرجه ابن حبان في \"صحيحه\" (^١).\nوفي \"مسند أبي الدرداء\" لإبراهيم بن محمد بن عبيد: شؤم الفرس: أن لا يحمل عليها في سبيل الله. وقد سلف، فبان بهذا الحديث أن الطيرة إنما تلزم من تطير بها، وأنها في بعض الأشياء دون بعض، وذلك أن أهل الجاهلية كانوا يقولون: الطيرة في هذِه الثلاثة، فنهاهم - ﷺ - عن الطيرة فلم ينتهوا، فبقيت في الثلاثة التي كانوا يلتزمون التطير فيها، ومثله قوله تعالى: ﴿إِنَّا تَطَيَّرْنَا بِكُمْ﴾ ﴿قَالُوا طَائِرُكُمْ مَعَكُمْ﴾ أي: حظكم من الخير والشر معكم ليس هو من شؤمنا، وكذلك قوله - ﷺ - في الدار: \"اتركوها ذميمة\" (^٢) فإنما قال ذلك لقوم علم منهم أن\n_________\n(^١) \"صحيح ابن حبان\" ١٣/ ٤٩٢.\n(^٢) رواه أبو داود في \"سننه\" (٣٩٢٤)، والبخاري في \"الأدب المفرد\" (٩١٨)، والبيهقي في \"السنن الكبرى\" ٨/ ١٤١ من طريق عكرمة بن عمار، عن إسحاق بن عبد الله، عن أنس بن مالك، قال البخاري: في إسناده نظر.\nورواه عبد الرزاق في \"مصنفه\" ١٠/ ٤١١ من طريق معمر عن الزهري عن عبد الله ابن الحارث عن عبد الله بن شداد. والطبراني في \"المعجم الكبير\" ٦/ ١٠٤ (٥٦٣٩) من طريق يعقوب بن حميد عن أنس بن عياض عن سعد بن سعد بن عجرة عن سهل بن حارثة الأنصاري.\nورواه البيهقي في \"الشعب\" ٢/ ١٢٤ من طريق سُكين بن عبد العزيز، عن إبراهيم =","vol":"27","page":507},{"text":"الطيرة والتشاؤم غلب عليهم وثبت في نفوسهم؛ لأن إزاحة ما ثبت في النفس عسير، وقد قال - ﷺ -: \"ثلاث لا يسلم منهن أحد: الطيرة، والظن، والحسد، فإذا تطيرت فلا ترجع، وإذا حسدت فلا تبغ، وإذا ظننت فلا تحقق\" (^١).\nوفي \"علل الدارقطني\" من حديث أبي ذر مرفوعا: \"من خرج من بيته ثم رجع من الطيرة رجع كافرا\". وقال: الأشبه وقفه (^٢).\nوليس في قوله: \"دعوها ذميمة\" أمر منه بالتطير، كيف وقد قال: \"لا طيرة\" وإنما أمرهم بالتحول عنها لما قد جعل الله في غرائز الناس من استثقال ما نالهم (^٣) فيه الشر وإن كان لا سبب له في ذلك، وحب\n_________\n= الهجري، عن أبي الأحوص، عن ابن مسعود.\nقال الهيثمي: \"مجمع الزوائد\" ٥/ ١٠٥ رواه الطبراني، وفيه يعقوب بن حميد بن كاسب، وثقه ابن حبان وغيره، وضعفه جماعة.\nورواه مالك في \"موطئه \" ص ٦٠٢ عن يحيى بن سعيد معضلًا.\nوحسنه الألباني في \"الصحيحة\" ص (٧٩٠).\n(^١) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٧٧ والطبراني في \"معجمه الكبير\" ٣/ ٢٢٨ (٣٢٢٧) بلفظ \"إذا حسدت فاستغفر الله وإذا ظننت فلا تحقق، وإذا تطيرت فامض \" من طريق إسماعيل بن قيس الأنصاري عن عبد الرحمن بن محمد بن أبي الرجال عن أبيه عن جده حارثة بن النعمان.\nقال الهيثمي في \"المجمع\" ٨/ ٧٨ فيه إسماعيل بن قيس الأنصاري وهو ضعيف. وضعفه الألباني في \"ضعيف الجامع\" (٢٥٢٦).\nورواه عبد الرزاق في \"مصنفه\" ١٠/ ٤٠٣، والبيهقي في \"الشعب\" ٢/ ٦٣ من طريق عبد الرزاق عن معمر عن إسماعيل بن أمية.\nوقال البيهقي: وهذا منقطع.\n(^٢) \"علل الدارقطني\" ٦/ ٢٧٣ (١١٣٣).\n(^٣) في الأصل: يتوهم.","vol":"27","page":508},{"text":"من جرى لهم الخير على يديه، وإن لم يردهم به، وكان الشارع يستحب الاسم الحسن والفأل الصالح، وقد جعل الله تعالى في فطرة الناس محبة الكلمة الحسنة والفأل الصالح والأنس به، كما جعل فيهم الارتياح للبشرى والمنظر الأنيق، وقد يمر الرجل بالماء الصافي فيعجبه وهو لا يشربه وبالروضة المنورة فتسره وهي لا تنفعه. وفي بعض الحديث أنه - ﷺ - كان يعجبه الأترج والفاغية وهي نور الحناء، وهذا مثل إعجابه بالأسماء الحسنة والفأل الحسن، وعلى حسب هذا كانت كراهته للاسم القبيح، كبني النار وبني حزن وشبهه، وقد كان كثير من أهل الجاهلية لا يرون الطيرة شيئا ويمدحون من كذب بها، قال المرقش:\nولقد غدوت وكنت لا … أغدو على واق وحائم\nفإذا الأشائم كالأيا … ـمن والأيامن كالأشائم\nكذا عزاه ابن بطال إلى المرقش (^١)، وعزاه غيره إلى حرز بن ذكوان، فلعله هو، وأوله:\nولا يقعدنك عن بغا … ء الخير تقعاد التمائم\nوبعد البيتين:\nوكذاك لا خير ولا شر … على أحد بدائم\nقد حط ذاك في كتا … ب الأوليات القدائم\nوقال عكرمة: كنت عند ابن عباس - ﵄ -، فمر طائر يصيح، فقال رجل من القوم: خير خير فقال ابن عباس: ما عندها لا خير ولا شر (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٣٨.\n(^٢) \"تأويل مختلف الحديث\" لابن قتيبة ص ١٧٢.","vol":"27","page":509},{"text":"فصل:\nقال ابن الأثير: الطيرة بكسر الطاء وفتح الياء وقد تسكن، وهي التشاؤم بالشيء، وهو مصدر تطير، يقال: تطير طيرة، وتخير خيرة، ولم يجيء من المصادر هكذا غير هذين، وأصل التطير -فيما يقال- هو التطير بالسوانح والبوارح من الطير والظباء وغيرهما، وكان ذلك يصدهم عن مقاصدهم، ومنه الحديث: \"الطيرة شرك، وما منا إلا ولكن الله يذهبه بالتوكل\" (^١). كذا جاء مقطوعا ولم يذكر المستثنى فحذف اختصارا واعتمادا على فهم السامع، وهذا كالحديث الآخر: \"وما منا (^٢) إلا من هم أو لم إلا يحيى بن زكريا\" (^٣) فأظهر المستثنى.\n_________\n(^١) رواه أبو داود في \"سننه\" (٣٩١٠)، والترمذي في \"سننه\" (١٦١٤) وابن ماجه في \"سننه\" (٣٥٣٨)، وابن أبي شيبة في \"مصنفه\" ٥/ ٣١١ والبزار في \"مسنده\" ٥/ ٢٣٠ (١٨٤٠)، وابن حبان في \"صحيحه\" ١٣/ ٤٩١ من طريق سفيان، عن سلمة بن كهيل، عن عيسى بن عاصم عن زر بن حبيش عن عبد الله بن مسعود عن رسول الله - ﷺ -. ورواه أحمد في \"مسنده\" ١/ ٢٣٤، والطيالسي في \"مسنده\" ١/ ٢٧٨ (٣٥٤) والطحاوي في \"شرح معاني الآثار\" ٤/ ٣١٢ من طريق شعبة، عن سلمة بن كهيل به. ورواه أبو يعلى في \"مسنده\" ٩/ ٢٦ من طريق منصور، عن سلمة به.\nوقال الترمذي: وهذا حديث حسن صحيح لا نعرفه إلا من حديث سلمة بن كهيل. وروى شعبة أيضًا، عن سلمة هذا الحديث. وقال: سمعت محمد بن إسماعيل يقول: كان سليمان بن حرب يقول في هذا الحديث \"وما منا، ولكن الله يذهبه بالتوكل\"، قال سليمان: هذا عندي قول عبد الله بن مسعود، وصححه الألباني في \"صحيح سنن ابن ماجه\" (٢٨٥٠).\n(^٢) في هامش الأصل ما نصه: \"ما منا إلا من عصى أوهم بمعصية إلا يحيى\". ضعيف معروف الضعف.\n(^٣) رواه أحمد في \"مسنده\" ١/ ٢٥٤ وابن أبي شيبة في \"مصنفه\" ٦/ ٣٤٩، وأبو يعلى في \"مسنده\" ٤/ ٤١٨، والطبراني في \"الكبير\" ١٢/ ٢١٦ والبيهقي في \"الكبرى\" ١٠/ ١٨٦ من طريق حماد بن سلمة، عن علي بن زيد، عن يوسف بن مهران، عن =","vol":"27","page":510},{"text":"وقيل (^١): إن قوله: \"وما منا\" من قول ابن مسعود أدرجه في الحديث. وإنما جعلها من الشرك لأنهم كانوا يعتقدون أن التطير يجلب لهم نفعا أو يدفع عنهم خيرا إذا عملوا بموجبه، فكأنهم أشركوه مع الله في ذلك.\nوقوله: (\"ولكن الله يذهبه بالتوكل\"). معناه: إذا خطر له عارض التطير فتوكل على الله وسلم إليه ولم يعمل بذلك الخاطر لم يؤاخذ به (^٢).\nفصل:\nقوله هنا: (\"الشؤم في ثلاث\"). وفي رواية: \"إن كان الشؤم في شيء ففي\" (^٣). كذا مع قوله: \"لا طيرة\". قال ابن الجوزي: غلطت عائشة - ﵂ - على من روى هذا الحديث، وقالت: إنما كان\n_________\n= ابن عباس مرفوعًا.\nقال الهيثمي في \"المجمع\" ٨/ ٢٠٩ فيه: علي بن زيد، وضعفه الجمهور، وقد وثقه، وبقية رجال أحمد رجال الصحيح.\nقال ابن حجر في \"تلخيص الحبير\" ٤/ ١٩٩. وهو من رواية علي بن زيد بن جدعان عن يوسف بن مهران وهما ضعيفان. ورواه البزار في \"مسنده\" ٦/ ٣٤٤ (٢٣٥١) عن يحيى بن سعيد عن سعيد بن المسيب عن عبد الله بن عمرو مرفوعًا.\nقال الهيثمي في \"المجمع\" ٨/ ٢٠٩: ورجاله ثقات. ورواه الطبراني في \"الأوسط\" ٦/ ٣٣٣ (٦٥٥٦) من طريق حجاج بن سليمان الرعيني، عن الليث بن سعد، عن محمد بن عجلان، عن القعقاع بن حكيم عن أبي صالح عن أبي هريرة مرفوعًا. قال الهيثمي في \"المجمع\" ٨/ ٢٠٩: فيه حجاج بن سليمان الرعيني، وثقه ابن حبان وغيره، وضعفه أبو زرعة وغيره، وبقية رجاله ثقات.\nوصححه الألباني في \"الصحيحة\" (٢٩٨٤) بمجموع طرقه.\n(^١) في هامش الأصل: هو من قول ابن مسعود بلا شك بين ذلك.\n(^٢) \"النهاية في غريب الحديث والأثر\" ٣/ ١٥٢.\n(^٣) سلف برقم (٥٠٩٤) كتاب: النكاح، باب: ما يتقى من شؤم المرأة.","vol":"27","page":511},{"text":"أهل الجاهلية يقولون: الطيرة في كذا وكذا. وهو رد (لصريح خبرٍ رواه ثقات) (^١)، والصحيح أن المعنى: إن خيف من شيء أن يكون سببا لما يخاف شره ويتشاءم به فهذِه الأشياء، لا على سبيل الذي يظنه أهل الجاهلية من الطيرة والعدوى. وقال الخطابي: لما كان الإنسان لا يستغني عن هذِه الأشياء الثلاثة، ولكن لا يسلمن من عارض مكروه فأضيف إليها الشؤم إضافة محل (^٢).\nفصل:\nالشؤم مهموز: نقيض اليمن، تقول: ما أشأم الرجل. قال الجوهري: والعامة تقول: ما أشأمه (^٣).\nويسمى كل محذور ومكروه مشؤما ومشأمة، والشؤمى: الجهة اليسرى، وأصحاب المشأمة: الذين سلك بهم طريق النار؛ لأنها على الشمال. وقيل: لأنهم مشائيم على أنفسهم. وقيل: لأنهم أخذوا كتابهم بشمالهم.\nفصل:\nنقل ابن التين عن معمر أنه سمع من يقول: شؤم المرأة أن لا تلد، والدابة إذا لم يغز عليها، والدار جار السوء (^٤). قال: إنه حسن؛ لأنه - ﷺ - نفى الشؤم والطيرة، فقال: \"لا شؤم ولا طيرة\". قال: وقيل: لم يسمع الراوي الحديث، وأوله: \"إن الجاهلية تقول الشؤم في ثلاث\" فحكى\n_________\n(^١) في الأصل: لصريح رواية ثقات.\n(^٢) \"أعلام الحديث\" ٢/ ١٣٧٩ بتصرف.\n(^٣) \"الصحاح\" ٥/ ١٩٥٧ مادة: [شأم].\n(^٤) \"التمهيد\" ٩/ ٢٧٩.","vol":"27","page":512},{"text":"ما سمع، وقيل: يكون الشؤم لقوم دون قوم.\nفصل:\nالفأل مهموز، وجمعه: فئول.\nقال الخطابي: وإنما صار خير أنواع هذا الباب لأن مصدره عن نطق وبيان، فكأنه خبر (^١) جاءك عن غيب، وأما سنوح الطير وبروحها فليس فيه شيء من هذا المعنى، وإنما هو تكلف من المتطير، وتعاط لما لا أصل له في نوع علم وبيان؛ إذ ليس للطير والبهائم نطق ولا تمييز يستدل بنطقها على مضمون معانيه، وطلب العلم من غير مظانه جهل، فلذلك تركت واستؤنس بالفأل (^٢). ومعنى سنوحها وبروحها أن الأول: ما ولاك ميامنه، وذلك إذا مر من مياسرك إلى ميامنك، والعرب تتيمن به، وتتشاءم بالسارح؛ لأنه لا يمكنك أن ترميه حتى تنحرف إليه. وفي المثل: من لي بالسانح بعد البارح.\nفصل:\nحكى ابن العربي في تأويل قوله: \"لا طيرة\" قولين: هل معناه الإخبار عما تعتقده الجاهلية، أو الإخبار عن حكم الله الثابت في الثلاثة؛ بأن الشؤم فيها عادة أجراها الله، وقضاء أنفذه يوجده حيث شاء فيها متى شاء.\nقال: والأول ساقط؛ لأن الشارع لم يبعث ليخبر عن الناس ما كانوا يعتقدونه، إنما بعث ليعلمهم ما يلزمهم أن يعلموه ويعتقدوه.\n_________\n(^١) كذا بالمخطوط، وعند الخطابي (خير).\n(^٢) \"أعلام الحديث\" ٣/ ٢١٣٦.","vol":"27","page":513},{"text":"فصل: سلف الوعد به:\nروى الترمذي -صحيحًا- عن أنس - ﵁ - أنه - ﷺ - كان إذا خرج لحاجته يعجبه أن يسمع: يا نجيح، يا راشد (^١).\nوهذا من التفاؤل.\nولأبي داود عن بريدة أنه - ﷺ - كان لا يتطير من شيء، وكان إذا بعث (عاملًا) (^٢) سأل عن اسمه، فإذا أعجبه اسمه فرح به، وإن كره اسمه رئي كراهة ذلك في وجهه، وإذا دخل قرية سأل عن اسمها، فإن أعجبه فرح به ورئي بشر ذلك في وجهه، وإن كره اسمها رئي كراهة ذلك في وجهه (^٣).\nوفي رواية: \"من عرض له من هذِه الطيرة شيء، فليقل: اللهم لا طير إلا طيرك، ولا خير إلا خيرك، ولا إله غيرك، ولا حول ولا قوة إلا بالله\" (^٤).\n_________\n(^١) \"سنن الترمذي\" (١٦١٦).\n(^٢) في هامش الأصل: وفي أصله غلامًا. وهو ما وقع في (ص ٢).\n(^٣) \"سنن أبي داود\" (٣٩٢٠) قال الألباني في \"الصحيحة\" (٧٦٢) وهذا إسناد صحيح على شرط الشيخين.\n(^٤) رواه أحمد في \"مسنده\" ٢/ ٢٢٠ من طريق ابن لهيعة، عن ابن هبيرة عن أبي عبد الرحمن الحُبُلي عن عبد الله بن عمرو مرفوعًا، قال الهيثمي في \"المجمع\" ٥/ ٥٥ فيه: ابن لهيعة، وحديثه حسن، وبقية رجال أحمد ثقات. وصححه الألباني في \"الصحيحة\" (١٠٦٥) ورواه ابن أبي شيبة في \"مصنفه\" ٥/ ٣١٣ (٢٦٤٠٢) عن وكيع عن أسامة بن زيد عن نافع بن جبير قال: قال كعب لعبد الله بن عمرو: هل تطير؟ قال نعم قال: فما تقول؟ قال: أقول: فذكره موقوفًا.\nورواه ابن أبي شيبة أيضًا ٦/ ١١١ عن محمد بن الحسن عن مهدي بن ميمون عن غيلان عن ابن عباس موقوفًا.","vol":"27","page":514},{"text":"وروى قاسم بن أصبغ أن بريدة لما رآه رسول الله - ﷺ - وهو قاصد المدينة، قال: \"ما اسمك\"؟ قال: بريدة. فالتفت إلى أبي بكر، فقال: \"برد أمرنا وصلح، ممن\"؟ قال: من أسلم. فقال لأبي بكر: \"سلمنا\". ثم قال: \"ممن\"؟ قال: من بني سهم. قال: \"خرج سهمنا\" (^١).\nوروى ابن صاعد في \"مناسكه\" عن أبي حدرد أن رسول الله - ﷺ - قال يوم الحديبية: \"من يسوق إبلنا\"؟ فقال رجل: أنا. فقال: \"ما اسمك\"؟ قال: فلان. قال: \"اجلس\". فقام آخر، فقال: \"ما اسمك\"؟ قال: ناجية. قال: \"سقها\" (^٢).\nوفيه عن يعيش الغفاري قال: دعا رسول الله - ﷺ - يوما بناقة، فقال: \"من يحلبها\"؟ فقام رجل، فقال: \"ما اسمك\"؟ قال: مرة. قال: \"اقعد\".\nثم قام آخر، فقال: \"ما اسمك\"؟ قال: (جمرة) (^٣). قال: \"اقعد\". فقام يعيش، فقال: \"ما اسمك\"؟ قال: يعيش. قال: \"احلبها\" (^٤).\n_________\n(^١) \"التمهيد\" ٢٤/ ٧٣، \"الاستذكار\" ٢٧/ ٢٣٥.\n(^٢) رواه البخاري في \"الأدب المفرد\" (٨١٢)، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٣٣٥، والطبراني في \"الكبير\" ٢٢/ ٣٥٣، والحاكم في \"المستدرك\" ٤/ ٢٧٦ وقال: هذا حديث صحيح الإسناد ولم يخرجاه.\nقال الهيثمي في \"المجمع\" ٨/ ٤٧: رواه الطبراني من طريق أحمد بن بشير، عن عمه، ولم أو فيهما جرحًا ولا تعديلًا، وبقية رجاله ثقات، وضعفه الألباني في الضعيفة (٤٨٠٤).\n(^٣) في الأصل: حمزة.\n(^٤) رواه الطبراني في \"الكبير\" ٢٢/ ٢٧٧ قال الهيثمي في \"المجمع\" ٤/ ٤٧ إسناده حسن.","vol":"27","page":515},{"text":"ولابن عدي من حديث أبي هريرة - ﵁ - مرفوعًا: \"إذا تطيرتم فامضوا، وعلى الله فتوكلوا\" (^١).\nوعند الزمخشري: \"ليس منا من لطير أو تطير له، أو تكهن أو تكهن له\" (^٢).\nوفي رواية عن أنس - ﵁ - مرفوعا: \"ويعجبني الفأل الصالح\". قالوا: وما الفأل الصالح؟ قال: \"الكلمة الطيبة\" (^٣).\nوعن أبي هريرة - ﵁ -: سمع النبي - ﷺ - كلمة فأعجبته فقال: \"أخذنا فألك من فيك\" (^٤).\n_________\n(^١) \"الكامل في ضعفاء الرجال\" ٥/ ٥٠٩ (١١٤٣). وقال الألباني في \"ضعيف الجامع\" (٤٦٥): ضعيف جدًا.\n(^٢) لم أعثر عليه في كتب الزمخشري التي بين يدي وقد رواه الطبراني في \"الكبير\" ١٨/ ١٦٢ من طريق إسحاق بين الربيع أبي حمزة العطار عن الحسن عن عمران بن حصين مرفوعًا.\nقال الهيثمي في \"المجمع\" ٥/ ١٠٤: فيه: إسحاق بن الربيع العطاء، وثقه ابن حبان، وضعفه عمرو بن علي، وبقية رجاله ثقات. وصححه الألباني في \"صحيح الجامع\" (٥٤٣٥).\nورواه الطبراني أيضًا في \"الأوسط\" ٤/ ٣٠١ من طريق زمعة بن صالح، عن سلمة بن وهرام، عن عكرمة، عن ابن عباس مرفوعًا.\nقال الهيثمي في \"المجمع\" ٥/ ١١٧: فيه: زمعة بن صالح، وهو ضعيف.\n(^٣) \"التمهيد\" ٢٤/ ١٩٢، وهو عند مسلم (٢٢٢٤) بلفظ \"ويعجبني الفأل\" قال: قيل: وما الفأل؟ قال: \"الكلمة الطيبة\" كتاب: السلام، باب: الطيرة والفأل، وما يكون فيه من الشؤم. وعند أبي داود (٣٩١٦) بلفظ: \"ويعجبني الفأل الصالح والفأل الصالح الكلمة الحسنة\".\n(^٤) \"سنن أبي داود\" (٣٩١٧)، \"مسند أحمد\" ٢/ ٣٨٨ وصححه الألباني في \"صحيح الجامع\" (٢٢٥).","vol":"27","page":516},{"text":"وقال عروة بن عامر: ذكرت الطيرة عند رسول الله - ﷺ - فقال: \"أحسنها الفأل، ولا ترد مسلما، فإذا رأى أحدكم ما يكره فليقل: اللهم لا يأتي بالحسنات إلا أنت، ولا يدفع السيئات إلا أنت، ولا حول ولا قوة إلا بالله\" (^١).\nوعن قبيصة مرفوعا: \"العيافة والطيرة والطرق من الجبت\" (^٢).\nفصل:\nأخذ مالك بظاهر قوله: \"الشؤم في ثلاث\" وحمله على ظاهره. قال القرطبي: ولا يظن بمن قال هذا القول أن الذي رخص فيه من الطيرة بهذِه الثلاثة الأشياء (هو على ما كانت الجاهلية تعتقد فيها فإن ذلك خطأ، وإنما يعني بذلك أن هذِه الأشياء) (^٣) أكثر ما يتشاءم الناس به؛ لملازمتهم إياها -ولذلك خصها بالذكر. وقد سلف ذلك، وقد يصح حمله على أعم من ذلك فيدخل فيه الدكان والفندق و(الحارة) (^٤) وغيرها- فمن وقع في نفسه شيء من ذلك فقد أباح الشرع له أن يتركه ويستبدل به غيره مما تطيب به نفسه، ولم يلزمه الشرع أن يقيم في موضع يكرهه أو امرأة يكرهها، بل قد فسح الله له في ترك ذلك كله، لكن مع اعتقاد أن الله هو الفعال لما يريد (^٥).\n_________\n(^١) \"سنن أبي داود\" (٣٩١٩) وضعفه الألباني في \"ضعيف الجامع\" (١٩٩).\n(^٢) رواه أبو داود (٣٩٠٧) وأحمد ٣/ ٤٧٧، وعبد الرزاق ١٠/ ٤٠٣ وابن أبي شيبة ٥/ ٣١٢ والنسائي في \"الكبرى\" ٦/ ٣٢٤، والطحاوي في \"شرح معاني الآثار\" ٤/ ٣١٣، والطبراني في الكبير\" ١٨/ ٣٦٩، وابن حبان في \"صحيحه\" ٣/ ٥٠٢، والبيهقي في \"السنن الكبرى\" ٨/ ١٣٩. وضعفه الألباني في \"ضعيف الجامع\" (٣٩٠٠).\n(^٣) ساقط من الأصل.\n(^٤) في الأصل: (الجارية).\n(^٥) \"المفهم\" ٥/ ٦٢٩ - ٦٣٠.","vol":"27","page":517},{"text":"وأنشد المبرد في \"كامله\":\nلايعلم المرء ليلًا ما يصبحه … إلا كواذب ما يخبر الفال\nوالفأل والزجر والكهان كلهم … مضللون ودون الغيب أقفال (^١)\nوقال صابئ بن الحارث البرجمي هذِه الأبيات:\nوما عاجلات الطير تدني من الفتى … نجاحا ولا عن ريثهن يخيب\nورب أمور لا تضيرك ضيرة … وللقلب من مخشاتهن وجيب\nولا خير فيمن لايوطن نفسه … على نائبات الدهر حين تنوب (^٢)\nوللبيد بن ربيعة:\nلعمرك ما تدري الطوارق بالحصى … ولا زاجرات الطير ما الله صانع\nفسلهن إن أحدثن علما متى الفتى … يذوق المنايا أم متى الغيب واقع\nورأى أعرابي في دهليز عبيد الله بن زياد صورة أسد وكلب وكبش، فقال: أسد كالح، وكبش ناطح، وكلب نابح. فقال: أما -والله- لا يتمتع بهذِه الدار أبدا. فما لبث عبيد الله أياما حتى قتل.\nوتفاءل هشام بن عبد الملك بنصر بن سيار فقلده خراسان، فكان بها عشرة أحوال.\nولما سار عامر بن إسماعيل صاحب السفاح في طلب مروان بن محمد اعترضه بالفيوم ناس، فسأل رجلا منهم عن اسمه فقال: منصور بن سعد من سعد العشيرة. فتبسم تفاؤلا به، فظفر بمروان في تلك الليلة (^٣).\n_________\n(^١) \"الكامل في اللغة والأدب\" ١/ ٢٦٦.\n(^٢) \"الكامل في اللغة والأدب\" ١/ ٢٦٤.\n(^٣) ذكره الزمخشري في \"ربيع الأبرار\" باب الفأل والزجر والطيرة ..","vol":"27","page":518},{"text":"وتفاءل المأمون (بنصر) (^١) بن بسام فكان ذلك سبب مكانته عنده.\nوقال بعضهم: خرجت في بغاء ناقة لي ضلت، فسمعت قائلا يقول:\nولئن نعت لنا النعا … ة فما النعاة بواجدينا\nفلم أتطير منه ومضيت، فلقيني رجل قبيح الصورة به ما شئت من عاهة، فما ثناني ذلك وتقدمت، فلاحت لي أكمة فسمعت منها: والشر يلقى مطالع الأكم. فلم أكترث له، فلما علوتها وجدت ناقتي تفاجت للولادة فنتجتها وعدت إلى أهلي مع ولدها.\nوقال بشير غلام حرب الراوندي للمنصور يوم قتل أبي مسلم: يا أمير المؤمنين، رأيت اليوم ثلاثة أشياء تطيرت لأبي مسلم منها. قال: وما ذاك؟ قال: ركب فوقعت قلنسوته عن رأسه، وكبا به فرسه، وسمعته يقول: إني مقتول وإنما أخادع نفسي، فإذا رجل ينادي في الصحراء: لآخر اليوم آخر الأجل بيني وبينك. فقال المنصور: الله أكبر، ذهب أجله وانقطع من الدنيا أثره. فكان كذلك.\nألا أيها العادي على دين طائر … ليكذبه حزما وليس له حزم\nوما لغراب البين بالبين خبرة … ولا لغراب البين بالملتقى علم (^٢)\nوخرج النابغة الذبياني -واسمه زياد- مع زبان بن سيار الفزاري للغزو، فلما أراد الرحيل نظر إلى جرادة سقطت عليه فقال:\nجرادة تجردت وذات … لونين غيري من حرج\nفلم يلتفت زبان إلى طيرته وسار فرجع غانما، فقال زبان:\nتخير طيرة فيها زياد … لتخبره وما فيها خبير\n_________\n(^١) كذا في (ص ٢)، وتُقرأ في الأصل: (بمنصور) وفي \"ربيع الأبرار\": بنصر.\n(^٢) ذكره الزمخشري في \"ربيع الأبرار\" باب الفأل والزجر والطيرة ..","vol":"27","page":519},{"text":"أم كان لقمان بن عاد … أشار له بحكمته مشير\nيعلم أنه لا طير إلا … على متطير وهو البتور\nبلى شيء يوافق بعض شيء … أحايينًا وباطله كثير (^١)\n_________\n(^١) المصدر السابق. وبعض هذِه الأخبار عند الجاحظ في \"الحيوان\" باب التشاؤم بالغراب، وباب تشبيه الفرس بالجرادة، وفي \"رسالة الصاهل والشاجح\" لأبي العلاء، و\"المعاني الكبير\" لابن قتيبة\" (باب أبيات المعاني في الغراب).","vol":"27","page":520},{"text":"<span data-type='title' id=toc-3505>٤٥ - باب لَا هَامَةَ</span>\n٥٧٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الْحَكَمِ، حَدَّثَنَا النَّضْرُ، أَخْبَرَنَا إِسْرَائِيلُ، أَخْبَرَنَا أَبُو حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا عَدْوَى، وَلَا طِيَرَةَ، وَلَا هَامَةَ، وَلَا صَفَرَ». [انظر: ٥٧٠٧ - مسلم: ٢٢٢٠ - فتح ١٠/ ٢١٥]\nذكر فيه حديث أبي حصين وهو بفتح الحاء عثمان بن عاصم، عن أبي صالح وهو ذكوان، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عبد الرحمن أو عبد الله، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا عَدْوى، وَلَا طِيَرَةَ، وَلَا هَامَةَ، وَلَا صَفَرَ\". (وهو من أفراده) (^١).\nهذا الباب أسقطه ابن بطال وغيره من هنا، وكأنه لتقدمه، ثم ترجم البخاري أيضًا بعد بأبواب بعد قوله: باب الدواء بالعجوة للسحر: باب لا هامة.\nثم ساق الحديث السالف من طريق الزهري، عن أبي سلمة، عن أبي هريرة - ﵁ - مرفوعًا (^٢) كما سلف.\nثم قال: وعن أبي سلمة سمع أبا هريرة بعد يقول: قال النبي - ﷺ -: \"لا يوردن ممرض على مصح\". وأنكر أبو هريرة الحديث الأول. قلنا: ألم تحدث أنه قال: \"لا عدوى، ولا طيرة\"؟ فرطن بالحبشية. قال أبو سلمة: فما رأيته نسى حديثا غيره (^٣)\nقلت: ولا أدري ما وجه تكرار الترجمة بعينها، وترجم عليه أيضًا: باب لا عدوى، كما ستعلمه، وقد سلف تفسير الحديث في باب لا صفر (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) سيأتي برقم (٥٧٧٠).\n(^٣) سيأتي برقم (٥٧٧١).\n(^٤) سلف برقم (٥٧١٧).","vol":"27","page":521},{"text":"وقد زعم بعض البدعيين أن قوله: \"لا عدوى\" يعارض قوله: \"لا يورد ممرض على مصح\" كما يعارض \"فر من المجذوم\" وقد سلف في باب الجذام وغيره وجه الجمع (^١).\nقال الطبري: وليس في قوله: \"لا عدوى\" خلاف لقوله: \"لا يورد ممرض على مصح\"، و(ذلك أن) (^٢) قوله: \"لا عدوى\" إعلام منه أمته أن لا يكون لذلك حقيقة، وقوله: \"لا يوردن\" نهي منه الممرض أن يورد ماشيته المرضى على ماشية أخيه الصحيح لئلا يتوهم المصح إن مرضت ماشيته الصحيحة أن مرضها حدث من أجل ورود المرضى عليها فيكون داخلا بتوهمه ذلك في تصحيح ما قد أبطله الشارع من أمر العدوى (^٣)، والممرض: ذو الماشية المريضة، والمصح: ذو الماشية \"الصحيحة\" وقد تأوله يحيى بن يحيى الأندلسي تأويلا آخر، قال: لا يحل من أصابه جذام محلة الأصحاء فيؤذيهم برائحته وإن كان لا يعدو، والأنفس تكره ذلك، قال: وكذلك الرجل يكون به المرض لا ينبغي له أن يحل محل الأصحاء إلا أن لا يجد عنها غنى فيرد، وقد أسلفنا عنه الكلام في الماء.\nوقوله: (فرطن بالحبشية). أي: رطن بها، والرطانة: التكلم بالعجمية، (وقد تراطنا) (^٤). وقوله: بالحبشية، بيان ما نطق به؛ لأن (رطن): تكلم بالعجمية، ولعله أبان عن الأعجمية؛ لأنه يحتمل أن يتكلم بالفارسية أو غيرها من الأعاجم. ورطن بفتح الطاء على وزن ضرب.\n_________\n(^١) سلف برقم (٥٧٠٧).\n(^٢) في (ص ٢): كذلك.\n(^٣) \"تهذيب الآثار\" مسند علي ابن أبي طالب ص ٣٤.\n(^٤) من (ص ٢).","vol":"27","page":522},{"text":"وقول أبي سلمة: فما رأيته نسي حديثا غيره. لعله كان سمع هذا الحديث قبل أن يسمع من رسول الله - ﷺ - \"من بسط ردائه، ثم ضمه إليه عند فراغي من مقالتي لم ينس شيئا سمعه من مقالتي\" (^١). وقيل: يريد من \"مقالتي\" تلك: الذي قال اليوم. وقيل: يحتمل أن يكون حديثه الآخر ناسخا للأول فسكت عن المنسوخ.\n_________\n(^١) سلف برقم (٢٠٤٧) كتاب: البيوع، باب: ما جاء في قول الله تعالى ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللهِ﴾ [الجمعة: ١٠].","vol":"27","page":523},{"text":"<span data-type='title' id=toc-3506>٤٦ - باب الكَهَانَةِ</span>\n٥٧٥٨ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَضَى فِي امْرَأَتَيْنِ مِنْ هُذَيْلٍ اقْتَتَلَتَا، فَرَمَتْ إِحْدَاهُمَا الأُخْرَى بِحَجَرٍ، فَأَصَابَ بَطْنَهَا وَهْيَ حَامِلٌ، فَقَتَلَتْ وَلَدَهَا الَّذِي فِي بَطْنِهَا فَاخْتَصَمُوا إِلَى النَّبِيِّ - ﷺ -، فَقَضَى أَنَّ دِيَةَ مَا فِي بَطْنِهَا غُرَّةٌ عَبْدٌ أَوْ أَمَةٌ، فَقَالَ وَلِىُّ الْمَرْأَةِ الَّتِي غَرِمَتْ: كَيْفَ أَغْرَمُ يَا رَسُولَ اللهِ مَنْ لَا شَرِبَ، وَلَا أَكَلَ، وَلَا نَطَقَ، وَلَا اسْتَهَلَّ؟ فَمِثْلُ ذَلِكَ يَطَلَ فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّمَا هَذَا مِنْ إِخْوَانِ الْكُهَّانِ». [٥٧٥٩، ٥٧٦٠، ٦٧٤٠، ٦٩٠٤، ٦٩٠٩، ٦٩١٠ - مسلم: ١٦٨١ - فتح ١٠/ ٢١٦]\n\n٥٧٥٩ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ امْرَأَتَيْنِ رَمَتْ إِحْدَاهُمَا الأُخْرَى بِحَجَرٍ فَطَرَحَتْ جَنِينَهَا، فَقَضَى فِيهِ النَّبِيُّ - ﷺ - بِغُرَّةٍ عَبْدٍ أَوْ وَلِيدَةٍ. [انظر: ٥٧٥٨ - مسلم: ١٦٨١ - فتح ١٠/ ٢١٦]\n\n٥٧٦٠ - وَعَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ رَسُولَ اللهِ - ﷺ - قَضَى فِي الْجَنِينِ يُقْتَلُ فِي بَطْنِ أُمِّهِ بِغُرَّةٍ عَبْدٍ أَوْ وَلِيدَةٍ، فَقَالَ الَّذِي قُضِيَ عَلَيْهِ: كَيْفَ أَغْرَمُ مَنْ لَا أَكَلَ، وَلَا شَرِبَ، وَلَا نَطَقَ، وَلَا اسْتَهَلَّ؟ وَمِثْلُ ذَلِكَ بَطَلْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا هَذَا مِنْ إِخْوَانِ الكُهَّانِ». [انظر: ٥٧٥٨ - مسلم: ١٦٨١ - فتح ١٠/ ٢١٦]\n\n٥٧٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ، عَنْ أَبِي مَسْعُودٍ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ ثَمَنِ الْكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الْكَاهِنِ. [انظر: ٢٢٣٧ - مسلم: ١٥٦٧ - فتح ١٠/ ٢١٦]\n\n٥٧٦٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ يَحْيَى بْنِ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سَأَلَ رَسُولَ اللهِ - ﷺ - نَاسٌ عَنِ الكُهَّانِ، فَقَالَ: «لَيْسَ بِشَيْءٍ». فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّهُمْ يُحَدِّثُونَا أَحْيَانًا بِشَيْءٍ فَيَكُونُ حَقًّا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «تِلْكَ الْكَلِمَةُ مِنَ","vol":"27","page":524},{"text":"الْحَقِّ، يَخْطَفُهَا مِنَ الْجِنِّيِّ، فَيَقُرُّهَا فِي أُذُنِ وَلِيِّهِ، فَيَخْلِطُونَ مَعَهَا مِائَةَ كَذْبَةٍ». قَالَ عَلِيٌّ: قَالَ عَبْدُ الرَّزَّاقِ: مُرْسَلٌ \"الْكَلِمَةُ مِنَ الْحَقِّ\". ثُمَّ بَلَغَنِي أَنَّهُ أَسْنَدَهُ بَعْدَهُ. [انظر: ٣٢١٠ - مسلم: ٢٢٢٨ - فتح ١٠/ ٢١٦]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أبي هريرة من طريقين أنه - ﷺ - قضى في امرأتين من هذيل اقتتلتا، وفي آخره: \"إِنَّمَا هذا مِنْ إِخْوَانِ الكُهَّانِ\". (وهو من أفراده في الأول، والثاني يأتي في الديات، وأخرجه معه مسلم والنسائي قريبًا في آخر الثاني عن ابن شهاب، عن ابن المسيب أنه - ﷺ - قضى في الجنين. وهذا مرسل، وأخرجه كذلك النسائي (^١)، وأسنده الإسماعيلي من طريق ابن المسيب وأبي سلمة، عن أبي هريرة وقال: أسنده ابن أبي ذئب ويونس، وأرسله مالك وفليح) (^٢).\nثانيها:\nحديث أبي مسعود عقبة بن عمرو قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ. وقد سلف (في البيوع والإجارة والطلاق، وأخرجه مسلم والأربعة) (^٣) (^٤).\n_________\n(^١) سيأتي برقم (٦٩٠٤) باب: جنين المرأة، ورواه مسلم (١٦٨١) كتاب: القسامة والمحاربين، باب: دية الجنين …، ورواه النسائي ٨/ ٤٨، ومرسلًا ٨/ ٤٩.\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) سلف في البيوع برقم (٢٢٣٧) باب: ثمن الكلب، وفي الإجارة برقم (٢٢٨٢) باب: كسب البغي والإماء وفي الطلاق برقم (٥٣٤٦) باب: مهر البغي والنكاح الفاسد، ورواه مسلم برقم (١٥٦٧) كتاب: المساقاة.\nباب تحريم ثمن الكلب …، وأبو داود (١٢٧٦)، والترمذي (٣٤٢٨)، والنسائي ٧/ ٣٠٩، وابن ماجه (٢١٥٩).","vol":"27","page":525},{"text":"ثالثها:\nحديث عائشة - ﵂ - قالت: سأَلَ رَسُولَ اللهِ - ﷺ - نَاسٌ عَنِ الكُهَّانِ، فَقَالَ: \"لَيْسَ بِشَيْءٍ\" .. الحديث. وفي آخره: قَالَ عَلِيٌّ: قَالَ عَبْدُ الرَّزَّاقِ: مُرْسَلٌ \"الْكَلِمَةُ مِنَ الحَقِّ\". ثُمَّ بَلَغَنِي أَنَّهُ أَسْنَدَهُ بَعْد. (ويأتي في الأدب والتوحيد، وأخرجه مسلم أيضًا) (^١) (^٢).\nوفي هذِه الأحاديث ذم الكهان، وذم من تشبه بهم في ألفاظهم؛ لأنه - ﷺ - كره قول ولي المرأة لما أشبه سجع الكهان الذي يستعملونه في الباطل ودفع الحق، ألا ترى أنه أتى بسجعة (سجعها) (^٣) على الشارع في دفع شيء قد أوجبه عليه، فاستحق بذلك غاية الذم وشدة العقوبة في الدنيا والآخرة، غير أنه - ﷺ - جبله الله على الصفح عن الجاهلين وترك الانتقام لنفسه فلم يعاقبه في اعتراضه عليه، كما لم يعاقب الذي قال له: إنك لم تعدل منذ اليوم، ولم يعاقب موالي بريرة في اشتراطهم ما يخالف كتاب الله وأنفذ حكم الله في كل ذلك.\nفإن قلت: فالسجع كله مكروه؟\nقلنا: لا، قد وقع في كلام الرسول - ﷺ - حيث يقول: \"يقول العبد مالي مالي، ومالك من مالك إلا ما أكلت فأفنيت، أو لبست فأبليت، أو أعطيت فأبقيت\" (^٤). نبه عليه ابن النحاس.\n_________\n(^١) من (ص ٢).\n(^٢) يأتي برقم (٦٢١٣) باب: قول الرجل للشيء ليس بشيء، ورقم (٧٥٦١) قراءة الفاجر والمنافق، ومسلم ٢٢٢٨/ ١٢٣ كتاب: السلام، باب: تحريم الكهانة.\n(^٣) في (ص ٢): (متبجحا).\n(^٤) رواه مسلم (٢٩٥٨) كتاب: الزهد والرقائق.","vol":"27","page":526},{"text":"فصل:\nقوله: (فرمت إحداهما الأخرى بحجر فأصابت بطنها وهي حامل فقتلت ولدها فقضى فيه بالغرة). فصلت المالكية فقالوا: إذا ضربها في بطنها وخرج الجنين بعد حيا ثم مات بعد أن استهل فعليه القود عند ابن القاسم، خلافا لأشهب، وإن ضربها في ظهرها فعليه القود عند ابن القاسم، وإن ضرب رأسها فخلاف بين ابن أبي زيد وأبي موسى بن مياس، فألحقه الأول بالرجل واليد، وألحقه الثاني بالبطن والظهر (^١).\nفصل:\nقوله: (فقتلت جنينها الذي في بطنها). وقال بعد: فطرحت جنينها. يريد ميتا، كما فسره في مسلم.\nفصل:\nقال كافة العلماء بالغرة، وخالف فيه قوم فقالوا: لا شيء فيه؛ حكاه في \"المعونة\" (^٢)، وهو منابذ للنص فلا يلتفت إليه.\nفصل:\nالغرة: الخيار، فعبر عن الجسم كله بها، قال مالك: الحمران أحب إلى من السودان. يريد البيض، فإن لم يكن في البلد فالسود؛ قاله الأبهري.\nوقال أبو عمرو بن العلاء: لا يؤخذ إلا من البيض؛ لقوله: غرة، وإلا لقال عبدًا أو وليدةً.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٣/ ٤٦٦، ٤٦٧.\n(^٢) \"المعونة\" ٢/ ٢٩٢.","vol":"27","page":527},{"text":"فصل:\nقال مالك عن ربيعة: يقوم بخمسين دينارا أو ستمائة درهم.\nقال أشهب: ولا يؤخذ من أهل الإبل غيرها كالدية وهي خمس فرائض: بنت مخاض، وبنت لبون، وابن لبون، وحقة، وجذعة (^١).\nوفي \"المدونة\": لا تؤخذ الإبل (^٢).\nوقال ابن القاسم: تؤخذ من أهل الإبل، والعين من أهله.\nوقال أشهب: كل جنس عليهم كسبهم (^٣).\nوقال عيسى: القاتل مخير بين إعطاء غرة قيمتها ما سلف، أو يعطي الدراهم أو الدنانير.\nونقل ابن شعبان في \"زاهيه\" عن بعض أصحابهم أن الغرة أيضًا: الخيل.\nفصل:\nقوله: (غرة عبد أو أمة). يروى بالتنوين والإضافة، وعزي الأول إلى سائر رواة \"الموطأ\" (^٤)، ورواية (\"بغرة عبد أو وليدة\") (^٥) يحتمل -كما قال ابن التين- أن يكون شكا من الراوي، لكن مالكا قال: أو وليدة، قال: وهذا المعول عليه، زاد الشعبي: أو مائة وعشرين من الشاء. وقال مرة: قيمتها مائة من الغنم. زاد طاوس: أو فرس، وهو يؤيد ما سلف، (وجاء: أو فرس أو بغل.\n_________\n(^١) \"الموطأ\" ص ٥٣٤.\n(^٢) \"المدونة\" ٤/ ٤٨٤.\n(^٣) انظر: \"النوادر والزيادات\" ٣/ ٤٦٣: ٤٦٦ بتصرف.\n(^٤) \"الموطأ\" ص ٥٣٣.\n(^٥) في الأصل: (بعبد أو وليدة).","vol":"27","page":528},{"text":"قال البيهقي: وهي زيادة غير محفوظة وإن أخذ بها بعض السلف (^١).\nوقال ابن القطان: صحيحة لضعف الاعتلال (^٢).\nقلت: وأخرجها ابن حبان في \"صحيحه\" من حديث محمد بن عمرو عن أبي سلمة عن أبي هريرة (^٣) (^٤).\nفصل:\nوقوله: (فقال ولي المرأة التي غرمت كيف أغرم يا رسول الله من لا شرب ولا أكل) .. إلى آخره. يريد من لم يشرب ولم يأكل، مثل قوله تعالى: ﴿فَلَا صَدَّقَ وَلَا صَلَّى (٣١)﴾.\nفصل:\nهذا دليل على أن الجانية غرمت الغرة وحدها، قال ابن التين: وهو مشهور مذهب مالك، وعنه أنها على العاقلة؛ لأنها دية، وبه قال الشافعي، وحجته رواية البخاري (فقال الذي قضي عليه: كيف أغرم ..؟) إلى آخره، و(الذي قضي عليه) رجل من العصبة.\nفصل:\nوقوله: (بطل). روي بالموحدة وبالمثناة تحت، أي يهدر ولا تكون فيه دية.\nقال الخطابي: والذي سمعت الأول.\n_________\n(^١) \"سنن البيهقي\" ٨/ ١١٤.\n(^٢) \"بيان الوهم والإيهام\" ٥/ ٤٥٩.\n(^٣) من (ص ٢).\n(^٤) \"صحيح ابن حبان\" ١٣/ ٣٧٤.","vol":"27","page":529},{"text":"قال صاحب \"الأفعال\": طَل الدم وطُل: إذا هدر (^١)، قال الشاعر:\nوما مات منا ميت في فراشه … ولا طل منا حيث كان قتيل\nوقد قيل: أطل الدم، بمعنى طل، ولم يعرفه الأصمعي.\n(قال أبو زيد: طُل دمه فهو مطلول، وأطل دمه) (^٢) وطله الله وأطله، قال: ولا يقال طل دمه بالفتح، وأبو عبيدة والكسائي يقولانه، قال أبو عبيدة: فيه ثلاث لغات: طُل دمَه وطَل دمُه وأطل دمه (^٣).\nوقال ابن دريد: أهل الحديث يقولونه بالباء وهو تصحيف، وإنما هو بالياء.\nفصل:\nمعنى استهل: صاح عند الولادة وهو البكاء.\nفصل:\nقد أسلفنا أنه - ﷺ - لم يعبه لأجل السجع، إنما كره سجعه بالباطل؛ لأن الكهان يموهون أباطيلهم بالأسجاع فيظن أن تحتها حقا وإلا فقد قال - ﷺ -: \"قضاء الله أحق، وشرط الله أوثق، وإنما الولاء لمن أعتق\". وسلف غيره أيضًا (^٤).\nفصل:\nواختلف فيمن يرث الجنين، فقال مالك: هي موزونة على فرائض الله. وقال أيضًا: هو كبضعة من أمه ترثه وحدها. وقال أيضًا: هو بين\n_________\n(^١) \"الأفعال\" لابن القوطية ص ١١٦.\n(^٢) من (ص ٢).\n(^٣) \"غريب الحديث\" ١/ ٢٩٧.\n(^٤) سلف برقم (٢١٦٨) كتاب: البيوع، باب: إذا اشترط شروطًا في البيع لا تحل.","vol":"27","page":530},{"text":"أبويه، الثلثان للأب، وللأم الثلث. وبه قال أبو حنيفة والشافعي. وأيهما خلا به فهو له. كذا في ابن التين، وإنما يخلو به الأب إذا ماتت المرأة من الضرب، ثم خرج الجنين ميتا، على قول أشهب والشافعي، وأما ابن القاسم فيقول: لا شيء فيه؛ لأنه مات بموت أمه، وتخلو به الأم إذا مات الأب قبل أن تطرحه. كذا فيه أيضًا.\nفصل:\nواحتجاج العلماء بهذا الحديث وهو (سببها قضية في عين معلوم بشخصها) (^١) فعدوها، وهو كرجم ماعز لما علم سببها، فالعلم بالسبب كالتعليل، يرد إليه ما شابهه، وهذا فعل من يقول بالقياس في الأحكام على العلل، وهو كثير.\nفصل:\nاستدل أبو سعيد الهروي (^٢) بهذا الحديث على صحة قول مالك أن الرجل والمرأة سواء في عقل الجراح حتى تبلغ دية جرح المرأة بثلث دية الرجل، فيكون حينئذ للمرأة نصف ما للرجل، ووجهه أنه - ﷺ - قضى في الجنين بغرة عبد أو أمة، ولم يفصل بين الذكر والأنثى؛ لأنه قليل من\n_________\n(^١) من (ص ٢)، وفي الأصل: (عين معلوم سببها).\n(^٢) هو أبو سعد يحيى بن منصور الهروي وقيل: أبو سعيد ولد سنة ٢١٥ هـ. سمع من: علي بن المديني، أحمد بن حنبل، وابن راهويه.\nحدث عنه: عبد الصمد الطستي، وأبو بكر أحمد بن خلف، وأبو بكر الشافعي. قال أبو بكر الخطيب: توفي بهراة في سنة ٢٨٧ هـ قال: وكان ثقة، حافظًا، زاهدًا. قال الذهبي: بل الصحيح وفاته في ذي الحجة، سنة ٢٩٢ هـ.\nمن مصنفاته: \"أحكام القرآن\"، \"شرف النبوة\"، \"الإيمان \" انظر: \"تاريخ بغداد\" ١٤/ ٢٢٥، \"طبقات الحنابلة\" ٢/ ٥٤٤ (٥٣٧)، \"المنتظم\" ٦/ ٢٦، \"سير أعلام النبلاء\" ١٣/ ٥٧٠ (٢٩٣).","vol":"27","page":531},{"text":"الدية، فكذا ما حل محله في كونه قليلا دون الثلث، فالذكر والأنثى فيه سواء، فإذا بلغ الثلث صار كثيرًا؛ لقوله: \"الثلث والثلث كثير\". وليس ظاهرًا لما استدل له.\nفصل:\nالنهي عن ثمن الكلب عندنا على العموم، وقال ابن التين: قيل: هو على كلب الدور، وقيل: على العموم.\nو(البغي): الزانية، سمي ما يعطى لها مهرا من كونه قوبل بالوطء، وإلا فلا مهر لها.\nو(حلوان الكاهن): ما يعطاه على كهانته، وقام الإجماع على تحريمه؛ لأنهم يأخذون أجرة ما لا يصلح فيه أخذ عوض، وهو الكذب الذي يخلطونه مع ما يسترقه الجني، فيفسدون تلك الكلمة بمائة كذبة أو أكثر، كما جاء في بعض الروايات، فلا ينبغي أن يلتفت إليهم، ولهذا قال - ﷺ -: \"ليسوا بشيء\".\nوقد جاء فيمن أتى الكهان آثار شديدة، فروينا من حديث أبي هريرة عن رسول الله - ﷺ - قال: \"من أتى كاهنا فصدقه بما يقول فقد برئ من محمد - ﷺ - \" (^١).\nوأخرجه ابن جرير بلفظ: \"فقد كفر\" (^٢)، بدل: \"برئ\".\n_________\n(^١) رواه أحمد في \"مسنده\" ٢/ ٤٠٨، وابن الجارود في \"منتقاه\" (١٠٧) وصححه الألباني في \"صحيح الجامع\" (٥٩٤٢).\n(^٢) رواه الترمذي في \"سننه\" (١٣٥) والحاكم في \"المستدرك\" ١/ ٨ وقال: هذا حديث صحيح على شرطهما.\nقال الشيخ أحمد شاكر: وهذا إسناد صحيح متصل: \"سنن الترمذي\" (١٣٥).","vol":"27","page":532},{"text":"وروى أيضًا بإسناده من حديث عمر أنه - ﷺ - قال: \"من أتى عرافا لم تقبل له صلاة أربعين ليلة ولم ينظر الله إليه أربعين ليلة\" (^١).\nفصل:\nقوله - ﷺ -: \"تلك الكلمة من الحق يخطفها الجني\". بينه في الخبر الآخر: \"إذا قضى الله الأمر تكلم به حملة العرش، فيسمعه الذين يلونهم ثم الذين يلونهم إلى الملائكة، فتسترق الجنة السمع بعضهم فوق بعض، فيقذفون بالشهب، فربما ألقى الأعلى الكلمة إلى من دونه قبل أن يصيبه الشهاب فيلقيها الجني إلى الكاهن، فيخلط معها مائة كذبة أو أكثر\". كما ذكرنا (^٢).\nوقوله: \"فيقرها في أذن وليه\". ضبط بضم الياء وكسر القاف على أنه رباعي من أقر، قال ابن التين: وكذا قرأناه. وقال الجوهري: قررت على رأسه دلوا من ماء، أي: صببته. قال: وقر الحديث في أذنه يقره كأنه صب فيها (^٣). وقال ابن الأعرابي: القر: ترديد الكلام في أذن الأبكم حتى يقضيه (^٤) (^٥). ومن رواه: \"كقر الدجاجة\" أراد صوتها إذا قطعته، يقال: قرت الدجاجة تقر قرا وقريرا، فإن رددته قلت: قد قرت قرقرة.\n_________\n(^١) \"المعجم \"الأوسط\" ٩/ ٧٦، وهو في مسلم (٢٢٣٠) كتاب: السلام، باب: تحريم الكهانة وإتيان الكهان. عن صفية، عن بعض أزواج النبي - ﷺ - عن النبي وليس فيهما زيادة (ولم ينظر الله إليه أربعين ليلة).\n(^٢) سلف برقم (٣٢١٠) كتاب: بدء الخلق، باب: ذكر الملائكة.\n(^٣) \"الصحاح\" ٢/ ٧٩٠ مادة (قرر).\n(^٤) كذا بالمخطوط، وفي \"تهذيب اللغة\" (حتى يفهمه).\n(^٥) \"تهذيب اللغة\" ٣/ ٢٩٢٣ مادة (قرر).","vol":"27","page":533},{"text":"<span data-type='title' id=toc-3507>٤٧ - باب السِّحْرِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ﴾ إلى قوله: ﴿مِنْ خَلَاقٍ﴾ [البقرة: ١٠٢]. وَقَوْلِهِ تَعَالَى: ﴿وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى﴾ [طه: ٦٩]. وَقَوْلِهِ: ﴿أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ﴾ [الأنبياء: ٣]. وَقَوْلِهِ: ﴿يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ﴾ [طه: ٦٦]. وَقَوْلِهِ: ﴿وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (٤)﴾ [الفلق: ٤]، وَالنَّفَّاثَاتُ: السَّوَاحِرُ. ﴿تُسْحَرُونَ﴾ [المؤمنون: ٨٩]: تُعَمَّوْنَ.\n\n٥٧٦٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سَحَرَ رَسُولَ اللهِ - ﷺ - رَجُلٌ مِنْ بَنِي زُرَيْقٍ يُقَالُ لَهُ: لَبِيدُ بْنُ الأَعْصَمِ، حَتَّى كَانَ رَسُولُ اللهِ - ﷺ - يُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الشَّيْءَ وَمَا فَعَلَهُ، حَتَّى إِذَا كَانَ ذَاتَ يَوْمٍ -أَوْ ذَاتَ لَيْلَةٍ- وَهْوَ عِنْدِي، لَكِنَّهُ دَعَا وَدَعَا ثُمَّ قَالَ: «يَا عَائِشَةُ، أَشَعَرْتِ أَنَّ اللهَ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي، وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ فَقَالَ: مَطْبُوبٌ. قَالَ: مَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ. قَالَ: فِي أَيِّ شَيْءٍ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، وَجُفِّ طَلْعِ نَخْلَةٍ ذَكَرٍ. قَالَ: وَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذَرْوَانَ». فَأَتَاهَا رَسُولُ اللهِ - ﷺ - فِي نَاسٍ مِنْ أَصْحَابِهِ، فَجَاءَ فَقَالَ: «يَا عَائِشَةُ، كَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، أَوْ كَأَنَّ رُءُوسَ نَخْلِهَا رُءُوسُ الشَّيَاطِينِ». قُلْتُ: يَا رَسُولَ اللهِ، أَفَلَا أَسْتَخْرِجُهُ؟ قَالَ: «قَدْ عَافَانِي اللهُ، فَكَرِهْتُ أَنْ أُثَوِّرَ عَلَى النَّاسِ فِيهِ شَرًّا». فَأَمَرَ بِهَا فَدُفِنَتْ.\nتَابَعَهُ أَبُو أُسَامَةَ وَأَبُو ضَمْرَةَ وَابْنُ أَبِي الزِّنَادِ، عَنْ هِشَامٍ. وَقَالَ اللَّيْثُ وَابْنُ عُيَيْنَةَ، عَنْ هِشَامٍ: \"فِي مُشْطٍ وَمُشَاقَةٍ\". يُقَالُ: الْمُشَاطَةُ مَا يَخْرُجُ مِنَ الشَّعَرِ إِذَا مُشِطَ، وَالْمُشَاقَةُ مِنْ مُشَاقَةِ الْكَتَّانِ. [انظر: ٣١٧٥ - مسلم: ٢١٨٩ - فتح ١٠/ ٢٢١]","vol":"27","page":534},{"text":"وقول الله تعالى: ﴿وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ﴾ إلى قوله: ﴿مِنْ خَلَاقٍ﴾ وقوله تعالى: ﴿وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى﴾ وقوله: ﴿أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ﴾ وقوله: ﴿يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى﴾ وقوله: ﴿وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (٤)﴾ والنفاثات: السواحر. وقوله: ﴿تُسْحَرُونَ﴾: يعمون.\nقلت: وحكى الثعلبي: ﴿فأنى تسحرون﴾: تخدعون وتصرفون عن توحيده وطاعته.\nوقال ابن عطية: السحر هنا مستعار، وهو تشبيه لما وقع منهم من التخليط، ووضع الأفعال والأقوال عن موضعها بما يقع من المسحور، عبر عنه بذلك.\nوقالت فرقة: ﴿تسحرون﴾ يمنعون (^١).\nثم ساق حديث عِيسَى بْن يُونُسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سَحَرَ رَسُولَ اللهِ - ﷺ - رجُلٌ مِنْ بَنِي زُريقٍ .. الحديث بطوله.\nثم قال: تَابَعَهُ أَبُو أُسَامَةَ وَأَبُو ضَمْرَةَ وَابْنُ أَبِي الزِّنَادِ، عَنْ هِشَامٍ. وَقَالَ اللَّيْثُ وَابْنُ عُيَيْنَةَ، عَنْ هِشَامٍ: \"في مُشْطٍ وَمُشَاقَةٍ\". يُقَالُ: المُشَاطَةُ مَا يَخْرُجُ مِنَ الشَّعَرِ إِذَا مُشِطَ، وَالْمُشَاقَةُ مِنْ مُشَاقَةِ الكَتَّانِ.\nوذكر الدارقطني في \"علله\" من هذِه المتابعات متابعة الليث وابن عيينة وأبي أسامة وأبي ضمرة، وأسند البخاري متابعة أبي أسامة قريبًا في باب السحر أيضًا عن عبيد بن إسماعيل عنه (^٢)، وأبي ضمرة عن\n_________\n(^١) \"المحرر الوجيز\" ١٠/ ٣٩٣.\n(^٢) سيأتي برقم (٥٧٦٦).","vol":"27","page":535},{"text":"إبراهيم بن المثنى عنه، وابن عيينة عن عبد الله بن محمد عنه. والحديث سلف في الجهاد (^١) مع الجواب عن اعتراض الملحدين عليه. ثم السحر له حقيقة عندنا وعند مالك وأبي حنيفة، وقد يمرض من يفعل به ويموت خلافا لمن نفاه وقال إنه تخييل وشعوذة، والحجة عليه هذِه الآية؛ لأنه جعلهم كفرة بتعليمه، فثبت أن له حقيقة، فإذا تاب قبلت توبته عندنا، خلافا لمالك، قال: ولا يستتاب، وإن قال: تبت فلا تقبل منه، قالوا: لأنه مستسر فلم تقبل كالزنديق؛ ولأن علمه به وفعله له كفر عملا بالآية السالفة، فلا تكفر (أي: بتعلمه والآلام الحاصلة بفعل الله، واعتقاد أنه من فعله وأنه قادر عليه كفر) (^٢). وبقول مالك قال أحمد، وروي قتله عن عمر وعثمان وابن عمر وحذيفة وحفصة وأبي موسى وقيس بن سعد وعن سبعة من التابعين.\nوقال الشافعي: لا يقتل إلا أن يقتل بسحره. وروي عنه أيضًا أنه يسأل عن سحره، فإن كان كفرا استتيب منه. وعن مالك: فإن جاء الساحر أو الزنديق تائبا قبل أن يشهد عليهما بذلك قبلت توبتهما، والحجة لذلك قوله تعالى: ﴿فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا﴾ فدل على نفعه قبله، فكذا هذان. وقال مالك في المرأة تعقد زوجها عن نفسها أو عن غيرها: تنكل ولا تقتل.\nوقرأ الحسن وابن عباس: (وما أنزل على الملِكَين)، بكسر اللام (^٣).\n_________\n(^١) سلف برقم (٣١٧٥) باب: هل يعفى عن الذمي إذا سحر.\n(^٢) من (ص ٢).\n(^٣) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤١٧، وهي قراءة شاذة.","vol":"27","page":536},{"text":"والحديث يدل على أنهما من الملائكة، وأبعد من قال: إن (ما) في ﴿وَمَا أُنْزِلَ﴾ نافية، وهو مذهب علي بن سليمان، وقال: المعنى: وما أنزل السحر على الملكين، ويكون ﴿وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ﴾ أن يعلما ولم ينزل عليهما، ولا يصح، كما قاله الزجاج؛ لأن ما جاء في الحديث والتفسير في قصة الملكين أشبه.\nوقال غيره: لم يتقدم أحد قال هذا، ولا ما يدل عليه فينفى، والحجة لمن قاله أن تكون الشياطين قالت ذلك.\nقال أبو إسحاق: ومن جعل (ما) جحدًا جعل هاروت وماروت من الشياطين وجمعا على الجنس، أو لأن التثنيه جمع.\nوقال الحسن: هاروت وماروت علجان من أهل بابل (^١).\nوقال علي: الملكان يعلمان تعليم إنذار لا تعليم دعاء. وعلى هذا أكثر اللغويين.\nفصل:\nزريق بتقديم الزاي على الراء.\nوقوله: (\"أشعرت أن الله أفتاني فيما استفتيته\"). أي: أجابني فيما دعوته، سمى الدعاء استفتاء لأن الداعي طالب والمجيب مسعف، فاستعير أحدهما للآخر.\nوقوله: (\"جاءني رجلان\"). أي: ملكان في صورة رجلين، وظاهره يقتضي أن يكون يقظة، وإن كان مناما فرؤياه وحي.\nوقوله: (\"ما وجع الرجل؟ قال: مطبوب، قال: من طبه؟ \")\n_________\n(^١) ذكره ابن قتيبة في \"تأويل مختلف الحديث\" ص ٢٧٠، ورواه ابن أبي حاتم في \"التفسير\" ١/ ١٨٩ عن الضحاك.","vol":"27","page":537},{"text":"مطبوب، أي: مسحور، وطبه: سحره، وقيل: كنى عنه كما كنى عن اللديغ بسليم، قاله الفراء، وطبه بفتح الطاء وقد سلف أنه مثلث، وفي \"الصحاح\": والطَب والطُب لغتان في الطب (^١).\nوقوله: \"في مشط ومشاطة\". المشط بضم الميم و(سكون) (^٢) الشين المعجمة وضمها وبكسر الميم وسكون الشين وممشط و(مشقأ) بالهمز وتركه ومشقاء ممدود وملد ومرجل وقيلم بفتح القاف؛ ذكره الزاهد في \"يواقيته\". والمشط: بيت صغير يقال له مشط الذئب، والمشط: سلاميات ظهر القدم، ومشط الكتف: العظم العريض. فله عدة معان على غير الآلة المعروفة.\nوقال القرطبي: ويحتمل أنه - ﷺ - سحر في أحد هؤلاء الأربعة (^٣).\nوقال ابن سيده في \"محكمه\": والمشط: سمة من سمات البعير تكون في العين والخد والفخذ، والمشط: سبحة فيها أسنان وفي وسطها هراوة يقبض عليها ويعطى بها الحب (^٤).\nوأما الجف فبجيم مضمومة ثم فاء، وهذا هو المشهور. وقال أبو عمر: روي بالباء الموحدة. قال الهروي: أي: في جوفه. وقال: وجف البئر: جوانبها، وهو من أعلاها إلى أسفلها.\nوقال النووي: أكثر نسخ بلادنا عليه، وفي بعضها بالفاء، وهما بمعنى واحد وهو الغشاء الذي يكون على الطلع، وإذا انشق الجف ظهر، ويطلق على الذكر والأنثى، ولهذا قيد في الحديث بقوله: (\"طلعة ذكر\")، بإضافة (طلعة) إلى (ذكر) (^٥).\n_________\n(^١) \"الصحاح\" ١/ ١٧٠ (طبب).\n(^٢) في (ص ٢): (كسر).\n(^٣) \"المفهم\" ٥/ ٥٧٢.\n(^٤) \"المحكم\" ٨/ ٢١.\n(^٥) \"شرح مسلم\" ١٤/ ١٧٧.","vol":"27","page":538},{"text":"وذكر القرطبي أن الذي بالفاء هو وعاء الطلع هو الغشاء الذي يكون عليه، وبالباء قال شمر: أراد به داخل الطلعة إذا خرج منها (الكُفُرى) (^١)، كما يقال: لداخل الرَّكِيَّة (^٢) من أسفلها إلى أعلاها جب، وقد قيل فيه: إنه من القطع؛ يعني: ما قطع من قشورها (^٣)، وعبارة ابن بطال: قال المهلب: الجف: غشاء الطلع. وقال أبو عمرو الشيباني: شيء يند من جذوع النخل.\nفصل:\nقوله: (\"في بئر ذروان\"). كذا في البخاري، وفي بعض نسخه: \"ذي أروان\"، وهو ما في مسلم (^٤).\nوقال القتبي عن الأصمعي: إنه الصواب، وهو واد بالمدينة في بني زريق من الخرزج. وفي الدعوات منه: ذروان في بني زريق (^٥). وعند الأصيلي عن أبي زيد: ذي أوان، من غير راء، وهو وهم كما قاله في \"المطالع\"، إنما ذو أوان موضع آخر على ساعة من المدينة، وبه بني مسجد الضرار.\nوقال ابن التين: ذروان ضبط في بعض الكتب بفتح الراء، وهو الذي قرأته، وفي بعضها (بسكونها) (^٦)، وهو أشبه في العربية؛ لأن حروف العلة إذا تحركت وانفتح ما قبلها قلبت ألفا.\n_________\n(^١) الكُفُرى: وعاء طلع النحل انظر \"الجمهرة\" لابن دريد ٢/ ٧٨٦.\n(^٢) \"الرَّكِيَّة\": البئر وجمعها: ركيُّ وركايا كما في \"الصحاح\" ٦/ ٢٣٦١.\n(^٣) \"المفهم\" ٥/ ٥٧٢.\n(^٤) مسلم ٢١٨٩/ ٤٣.\n(^٥) سيأتي برقم (٦٣٩١) باب: تكرير الدعاء.\n(^٦) في الأصل: بكسرتها.","vol":"27","page":539},{"text":"وفي كتاب البكري: قال القتبي: هي بئر أروان، بالهمز مكان الذال.\nوقال الأصمعي: وبعضهم يخطئ فيقول: ذروان.\nفصل:\nقوله: (كأن ماءها نقاعة الحناء). هو بضم النون ثم قاف. والحناء ممدود جمع حناءة، ونقاعتها حمراء، أخبر - ﷺ - بلون مائها.\nوقال الداودي: هو الماء الذي يكون من غسالة الإناء الذي تعجن فيه الحناء.\nوقوله: (\"كرهت أن أثور على الناس شرا\"). قيل: إن السحر إذا خرج تعلمه من لا يتقي الله. وقيل: إن لبيدا منافق، فربما احتمى له قومه إن هو طولب. وقيل: إنه حليف ليهود، وهو ما في البخاري، وللنسائي: رجل من اليهود.\nوقال ابن الجوزي: وهذا يدل على أنه كان أسلم وهو منافق.\nقال الداودي: وفيه أنه يخشى من السحر إذا استخرج على سائر الناس، وأن دفنه يذهب مضرته. قال: وقوله: \"كأن رءوس نخلها رؤوس الشياطين\". يعني: أن السحر عمل في النخل حتى صار أعلاها وأعلا طلعها كأنه رؤوس دابة ذلك وهي الحيات.\nوقال الفراء في الآية من العربية ثلاثة أوجه:\nأحدها: أن يشبه طلعها في قبحه برؤوس الشياطين؛ لأنها (موصوفة) (^١) بالقبح.\n_________\n(^١) في الأصل: موضوعة.","vol":"27","page":540},{"text":"ثانيها: أن العرب تسمي بعض الحيات شيطانا، وهو معروف قبيح الوجه.\nثالثها: يقال إنه نبت قبيح يسمى بذلك (^١). قال غيره: وهو باليمن يقال له (الأسربات) (^٢).\nفإن قلت: كيف شبه بها ونحن لم نرها؟\nقلت: على من قال هي نبت أو حيات ظاهر، وعلى الثالث أن المقصود ما وقع عليه التعارف من المعاني، فإذا قيل: فلان شيطان، فقد علم أن المعنى: أنه خبيث قبيح، والعرب إذا قبحت مذكرا شبهته بالشياطين، وإذا قبحت مؤنثا شبهته بالغول، ولم ترها.\nوالشيطان نونه أصلية، ويقال: زائدة.\nفائدة:\nقال القرطبي: هذِه الأرض التي فيها النخيل والبئر خراب لا تعمر لرداءتها فبئرها معطلة ونخيلها مهملة.\nأخرى:\nتغير ماء البئر إما لردائته وطول إقامته وإما لما خالطه ما ألقي فيه (^٣).\n_________\n(^١) \"معاني القرآن\" ٢/ ٣٨٧.\n(^٢) كذا بالأصل وغير منقوطة.\n(^٣) \"المفهم\" ٥/ ٥٧٣.","vol":"27","page":541},{"text":"<span data-type='title' id=toc-3508>٤٨ - باب الشِّرْك وَالسِّحْر مِنَ الْمُوبِقَاتِ</span>\n٥٧٦٤ - حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي سُلَيْمَانُ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «اجْتَنِبُوا الْمُوبِقَاتِ: الشِّرْكُ بِاللهِ، وَالسِّحْرُ». [انظر: ٢٧٦٦ - مسلم: ٨٩ - فتح ١٠/ ٢٣٢]\nذكر فيه حديث ثَوْرِ بْنِ زيدٍ، عَنْ أَبِي الغَيْثِ، واسمه: سالم مولى عبد الله بن مطيع، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"اجْتَنِبُوا السبع المُوبِقَاتِ، الشِّرْكُ باللهِ، وَالسِّحْرُ\".\nهذا الباب حذفه ابن بطال وغيره، وحذف الحديث أيضًا لكونه سلف (في الوصايا) (^١)، وثور بن زيد هذا أخرج له مسلم، وثور بن زيد الشامي من أفراد البخاري والله أعلم.\n_________\n(^١) من (ص ٢).","vol":"27","page":542},{"text":"<span data-type='title' id=toc-3509>٤٩ - باب هَلْ يَسْتَخْرِجُ السِّحْرَ</span>؟\nوَقَالَ قَتَادَةُ: قُلْتُ لِسَعِيدِ بْنِ المُسَيَّبِ: رَجُلٌ بِهِ طِبٌّ أَوْ يُؤَخَّذُ عَنِ امْرَأَتِهِ، أَيُحَلُّ عَنْهُ أَوْ يُنَشَّرُ؟. قَالَ: لَا بَأْسَ بِهِ، إِنَّمَا يُرِيدُونَ بِهِ الإِصْلَاحَ، فَأَمَّا مَا يَنْفَعُ فَلَمْ يُنْهَ عَنْهُ.\n\n٥٧٦٥ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ قَالَ: سَمِعْتُ ابْنَ عُيَيْنَةَ يَقُولُ: أَوَّلُ مَنْ حَدَّثَنَا بِهِ ابْنُ جُرَيْجٍ يَقُولُ: حَدَّثَنِي آلُ عُرْوَةَ، عَنْ عُرْوَةَ فَسَأَلْتُ هِشَامًا عَنْهُ، فَحَدَّثَنَا عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - سُحِرَ حَتَّى كَانَ يَرَى أَنَّهُ يَأْتِي النِّسَاءَ وَلَا يَأْتِيهِنَّ. قَالَ سُفْيَانُ: وَهَذَا أَشَدُّ مَا يَكُونُ مِنَ السِّحْرِ إِذَا كَانَ كَذَا. فَقَالَ: «يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي، وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ الَّذِي عِنْدَ رَأْسِي لِلآخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ. قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ أَعْصَمَ، رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا. قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاقَةٍ. قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَعُوفَةٍ، فِي بِئْرِ ذَرْوَانَ». قَالَتْ: فَأَتَى النَّبِيُّ - ﷺ - الْبِئْرَ حَتَّى اسْتَخْرَجَهُ فَقَالَ: «هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، وَكَأَنَّ نَخْلَهَا رُءُوسُ الشَّيَاطِينِ». قَالَ: فَاسْتُخْرِجَ، قَالَتْ: فَقُلْتُ: أَفَلَا؟ أَيْ تَنَشَّرْتَ. فَقَالَ: «أَمَا وَاللهِ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا». [انظر: ٣١٧٥ - مسلم: ٢١٨٩ - فتح ١٠/ ٢٣٢]\nثم ساق حديث عائشة - ﵂ - في سحره - ﷺ - بطوله.\nومعنى (طب) أي: سحر، كنوا به عنه، و(يؤخَّذ عن امرأته) مشدد الخاء، أي: يحبس عنها حتى لا يصل إلى جماعها، والأُخذة -بضم الهمزة: رقية الساحر. وقوله: (أو ينشر) بفتح الشين مشددة، أي: يرقى؛ لأن النشير: الرقية. وقد سئل عن النشرة. فقيل: من عمل","vol":"27","page":543},{"text":"الشيطان، وهي ضرب من الرقى والعلاج يعالج به من كان يظن أن به مسا من الجن، وقال الحسن: إن النشرة من السحر (^١)، وقد نشرت عنه تنشيرا، وفي الحديث: هلا تنشرت؟ ويأتي.\nو(راعوفة) البئر وأرعوفتها: حجر ناتئ على رأسها لا يستطاع قلعه يقوم عليه المستقي، ويقال هو في أسفلها. قاله ابن سيده (^٢)، وقدمه ابن بطال على الأول (^٣)، وقال أبو عبيد: هي صخرة تترك في أسفل البئر إذا حفرت تكون باقية هناك، فإذا أرادوا تنقية البئر جلس المنقي فوقها. وقيل: هو حجر ناتئ في بعض البئر صلبًا لا يمكنهم حفره فيترك على حاله (^٤).\nوقال الأزهري في \"تهذيبه\": عن شمر عن خالد: راعوفة البئر: النطَّافة، قال: وهي مثل عين على قدر جحر العقرب يبض في أعلى الركية، فيجاوزونها في الحفر خمس قِيَم فأكثر، فربما وجدوا ماء كثيرا تبجسه، قال شمر: من ذهب بالراعوفة إلى النطَّافة فكأنه أخذه من رعاف الأنف، وهو: سيلانُ دمِه وقطرانُه، ويقال ذلك سيلان الذنين، ومن ذهب بها إلى الحجر الذي يتقدم طي البئر على ما ذكر عن الأصمعي، فهو من رعف الرجل أو الفرس إذا تقدم وسبق، وكذلك استرعف (^٥).\nوادعى (ابن التين) (^٦) أرعوفة، وفي أكثر الروايات: رعوفة، وأن\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٣٩.\n(^٢) \"المحكم\" ٢/ ٨٦ (عرف).\n(^٣) \"شرح ابن بطال\" ٩/ ٤٤٦.\n(^٤) \"غريب الحديث\" ١/ ٣٥٤.\n(^٥) \"تهذيب اللغة\" ٢/ ١٤٢٧ (رعف).\n(^٦) في (ص ٢): أن البئر.","vol":"27","page":544},{"text":"عند الأصيلي: راعوفة، وهو ما رأيناه في الأصول، قال: والذي ذكر أهل اللغة أن فيها لغتين: راعوفة وأرعوفة بالضم، ثم حَكى الاختلاف فيها هل هي صخرة في أسفل البئر إذا احتفرت يجلس عليها المنقي، سميت بذلك لتقدمها وبروزها من قولهم: جاء فلان يرعف الخيل أي: يتقدمها، أو في جنبه لا يقدر الحافر قلعها فيتركها؟.\nفصل:\nقال المهلب وقع هنا: فاستخرج السحر، ووقع في باب السحر: أفلا استخرجته، (فأمر بها) (^١)، قال: (\"قد عافاني الله\") فدفنت، وهو اختلاف من الرواة، ومدار الحديث على هشام بن عروة، وأصحابه مختلفون في استخراجه، فأثبته سفيان في روايته من طريقين في هذا الباب، وأوقف سؤال عائشة رسول الله - ﷺ - عن النشرة، ونفى الاستخراج عيسى بن يونس، وأوقف سؤالها رسول الله - ﷺ - عن الاستخراج، ولم يذكر أنه جاوب عن الاستخراج بشيء، وحقق أبو أسامة جوابه - ﷺ - إذ سألته عائشة عن استخراجه بلا. ولا ذكر النشرة، والزيادة من سفيان مقبولة؛ لأنه أثبتهم، وقوي ثبوت الاستخراج في حديثه لتكرره فيه مرتين، فبَعُد من الوهم فيما حقق من الاستخراج، وفي ذكره النشرة في جوابه - ﵇ - مكان الاستخراج، وفيه وجه آخر يحتمل أن يحكم بالاستخراج لسفيان ويحكم لأبي أسامة بقوله: لا، على أنه استخرج الجف بالمشاقة، ولم يستخرج صورة ما في الجف من المشط وما ربط به؛ لئلا يراه الناس فيتعلمون إن أرادوا استعمال السحر، فهو عندهم مستخرج من البئر وغير مستخرج من الجف.\n_________\n(^١) من (ص ٢)، وعلم عليها في الأصل: (لا … إلى).","vol":"27","page":545},{"text":"فصل:\nاختلف السلف هل يُسأل الساحر عن حل السحر (عن المسحور) (^١)، فأجازه سعيد بن المسيب على ما ذكره البخاري، وكرهه الحسن البصري وقال: لا يعلم ذلك إلا ساحر، ولا يجوز إتيان الساحر؛ لما روى سفيان عن أبي إسحاق عن هبيرة عن ابن مسعود - ﵁ - قال: من مشي إلى كاهن أو ساحر فصدقه بما يقول فقد كفر بما أنزل على محمد (^٢).\nقال الطبري: وليس ذلك عندي سواء، وذلك أن مسألة الساحر عقد السحر مسألة منه أن يضر من لا يحل ضره، وذلك حرام، وحل السحر عن المسحور نفع له، وقد أذن الله لذوي العلل في العلاج من غير حصر معالجتهم منها على صفة دون صفة، فسواء كان المعالج مسلما تقيا أو مشركًا ساحرًا، بعد أن يكون الذي يتعالج به غير محرم، وقد أذن رسول الله - ﷺ - في التعالج وأمر به أمته، فقال: \"إن الله لم ينزل داء إلا أنزل له شفاء علمه من علمه وجهله من جهله\" (^٣) فسواء كان علم ذلك وحله عند ساحر أو غير ساحر، وأما معنى نهيه - ﷺ - عن إتيان السحرة فإنما ذلك على التصديق لهم فيما يقولون على علم ممن أتاهم بأنهم سحرة أو كهان، فأما من أتاهم لغير ذلك وهو عالم به وبحاله فليس بمنهي عنه ولا عن إتيانه.\n_________\n(^١) ليست في الأصل.\n(^٢) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٤١.\n(^٣) رواه أحمد ١/ ٣٧٧، وهو في \"الصحيحة\" (١٦٥٠) وسلف.","vol":"27","page":546},{"text":"فصل:\nاختلفوا في النشرة أيضًا، فذكر عبد الرزاق، عن عقيل بن معقل عن همام بن منبه قال: سئل جابر بن عبد الله - ﵄ - عن النشرة فقال: من عمل الشيطان.\nوقال عبد الرزاق: قال الشعبي: لا بأس بالنشرة العربية التي لا تضر إذا وطئت، وهي أن يخرج الإنسان في موضع عضاه فيأخذ عن يمينه وشماله من كلٍ، ثم يدبغه ويقرأ فيه ثم يغتسل به، وفي كتب وهب بن منبه: أن يأخذ سبع ورقات من سدر أخضر فيدقه بين حجرين ثم يضربه بالماء ويقرأ فيه آية الكرسي وذوات ﴿قُلْ﴾ ثم يحسو منه ثلاث حسوات ويغتسل به، فإنه يذهب عنه كل عاهة إن شاء الله، وهو جيد للرجل إذا حبس عن أهله (^١)، وقولها لرسول الله - ﷺ -: (أفلا). أي: تنشرت دال على جوازها كما قال الشعبي، وأنها كانت معروفة عندهم لمداواة السحر وشبهه، ويدل قوله: (\"أما الله فقد شفاني\") وتركه الإنكار على عائشة على جواز استعمالها لو لم يشفه الله، فلا معنى لقول من أنكرها.\nوقال القزاز: النشرة: الرقية، وهي كالتعويذ وهو التنشير، وفي الحديث أنه قال: (\"فلعل طبا أصابه\")، يعني سحرا، ثم نشره بـ ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ أي رقاه. وقال الداودي: قولها (فهلا تنشرت)، تعني: يغتسل بماء أو يعوذ نفسه.\n_________\n(^١) \"المصنف\" ١١/ ١٣ (١٩٧٦٢، ١٩٧٦٣).","vol":"27","page":547},{"text":"<span data-type='title' id=toc-3510>٥٠ - باب السِّحْرِ</span>\n٥٧٦٦ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: سُحِرَ رَسُولُ اللهِ - ﷺ - حَتَّى إِنَّهُ لَيُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الشَّيْءَ وَمَا فَعَلَهُ، حَتَّى إِذَا كَانَ ذَاتَ يَوْمٍ وَهْوَ عِنْدِي دَعَا اللهَ وَدَعَاهُ، ثُمَّ قَالَ: «أَشَعَرْتِ يَا عَائِشَةُ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟». قُلْتُ: وَمَا ذَاكَ يَا رَسُولَ اللهِ؟ قَالَ: «جَاءَنِي رَجُلَانِ، فَجَلَسَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالآخَرُ عِنْدَ رِجْلَيَّ، ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ. قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ، اليَهُودِيُّ مِنْ بَنِي زُرَيْقٍ. قَالَ: فِيمَا ذَا؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، وَجُفِّ طَلْعَةٍ ذَكَرٍ. قَالَ: فَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذِي أَرْوَانَ». قَالَ: فَذَهَبَ النَّبِيُّ - ﷺ - فِي أُنَاسٍ مِنْ أَصْحَابِهِ إِلَى الْبِئْرِ، فَنَظَرَ إِلَيْهَا وَعَلَيْهَا نَخْلٌ، ثُمَّ رَجَعَ إِلَى عَائِشَةَ فَقَالَ: «وَاللهِ لَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، وَلَكَأَنَّ نَخْلَهَا رُءُوسُ الشَّيَاطِينِ». قُلْتُ: يَا رَسُولَ اللهِ، أَفَأَخْرَجْتَهُ؟ قَالَ: «لَا، أَمَّا أَنَا فَقَدْ عَافَانِيَ اللهُ وَشَفَانِي، وَخَشِيتُ أَنْ أُثَوِّرَ عَلَى النَّاسِ مِنْهُ شَرًّا». وَأَمَرَ بِهَا فَدُفِنَتْ. [انظر: ٣١٧٥ - مسلم: ٢١٨٩ - فتح ١٠/ ٢٣٥]\nذكر فيه حديث عائشة - ﵂ - أيضًا، وفيه: \"فِي بِئْرِ ذِي أَرْوَانَ\".\nوقد سلف الكلام عليه، قال عياض: بئر ذروان، كذا جاء في الدعوات (^١). وغيره للبخاري، وعند مسلم (^٢) كما في البخاري هنا، وقال القتبي: عن الأصمعي أنه الصواب (^٣)، وينظر في سر تكرار البخاري الترجمة المذكورة في موضعين، والله أعلم.\n_________\n(^١) \"إكمال المعلم \" ٧/ ٩١.\n(^٢) مسلم (٢١٨٩) كتاب: السلام، باب: السحر.\n(^٣) \"غريب الحديث\" ١/ ٤١٩، وانظر: \"مشارق الأنوار\" ١/ ٢٧٥، و\"إكمال المعلم\" ٧/ ٩١.","vol":"27","page":548},{"text":"<span data-type='title' id=toc-3511>٥١ - باب مِنَ الْبَيَانِ سِحْر</span>\n٥٧٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّهُ قَدِمَ رَجُلَانِ مِنَ المَشْرِقِ، فَخَطَبَا، فَعَجِبَ النَّاسُ لِبَيَانِهِمَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ مِنَ الْبَيَانِ لَسِحْرًا\" أَوْ: \"إِنَّ بَعْضَ الْبَيَانِ لَسِحْرٌ\". [انظر: ٥١٤٦ - فتح ١٠/ ٢٣٧]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أَنَّهُ قال: قَدِمَ رَجُلَانِ مِنَ المَشْرِقِ، فَخَطَبَا، فَعَجِبَ النَّاسُ لِبَيَانِهِمَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ مِنَ البَيَانِ سِحْرًا\" أَوْ: \"إِنَّ بَعْضَ البَيَانِ لَسِحْرٌ\".\nهذا الحديث سلف في النكاح (^١)، ولا بأس بإعادة نبذة منه، قال ابن بطال: والرجلان هما: عمرو بن الأهتم والزبرقان بن بدر (^٢)، وقال ابن التين: أحدهما الأهتم. روى حماد بن زيد عن محمد بن الزبير قال: قدم على رسول الله - ﷺ - الزبرقان بن بدر وعمرو بن الأهتم، فقال رسول الله - ﷺ - لعمرو: \"أخبرني عن الزبرقان\" قال: (هو مطاع في ناديه، شديد العارضة، مانع لما وراء ظهره. قال الزبرقان) (^٣): هو والله يا رسول الله يعلم أني أفضل منه، ولكنه حسدني شرفي فقصر بي. قال عمرو: إنه لزمر المروة، لضيق العطن، أحمق الأب، لئيم الخال، يا رسول الله صدقت في الأولى وما كذبت في الأخرى، ولكني رضيت فقلت أحسن ما علمت، وسخطت فقلت أسوأ ما علمت. فقال - ﷺ -: \"إن من البيان لسحرا\".\n_________\n(^١) سلف برقم (٥١٤٦) باب: الخُطبة.\n(^٢) \"شرح ابن بطال\" ٩/ ٤٤٦.\n(^٣) هو من (ص ٢).","vol":"27","page":549},{"text":"(وقال ابن بشكوال في \"غوامضه\": رواه أكثر رواة \"الموطأ\" مرسلا ليس فيه ابن عمر (^١). ثم قال: الرجلان: عمرو والزبرقان. ثم استشهد له من طريق الدارقطني من حديث الحكم، عن مقسم، عن ابن عباس قال: اجتمع عند رسول الله - ﷺ - قيس بن عاصم والزبرقان بن بدر وعمرو بن الأهتم التميميون، فقام الزبرقان فقال: يا رسول الله، أنا سيدهم والمطاع فيهم والمجاب منهم، آخذ منهم حقوقهم وأمنعهم من الظلم، وهذا يعلم ذلك. يعني: عمرو بن الأهتم. فقال عمرو: إنه لشديد العارضة مانع لجانبه، مطاع في (ناديه) (^٢). فقال الزبرقان: والله لقد كذب يا رسول الله، وما منعه أن يتكلم إلا الحسد. فقال عمرو: أنا أحسدك؟ فوالله إنه لئيم الخال حديث المال أحمق الولد مبغض في العشيرة، والله يا رسول الله ما كذبت فيما قلت آخرًا، ولكني رجل رضيت فقلت أحسن ما عملت، وغضبت فقلت أقبح ما علمت. فقال - ﷺ - .. الحديث) (^٣).\nواختلف العلماء في تأويله، فقال قوم من أصحاب مالك: إن هذا الحديث خرج على الذم للبيان، وقالوا: على هذا يدل مذهب مالك) واستدلوا بإدخاله هذا الحديث في باب ما يكره من الكلام، وقالوا: إنه - ﷺ - شبه البيان بالسحر والسحر مذموم محرم قليله وكثيره، وذلك لما في البيان من التفيهق وتصوير الباطل في صورة الحق، وقد قال\n_________\n(^١) \"الموطأ\" موصولًا في رواية أبي مصعب ٢/ ١٦٤، ورواية يحيى مرسلًا لم يُذكر فيها عبد الله بن عمر كما بيّن ذلك ابن عبد البر في \"التمهيد\" ٥/ ١٦٩. إلا أنه في المطبوع ص ٦١٠ بإثباته.\n(^٢) في (ص ٢): أذنيه.\n(^٣) من (ص ٢)، وانظر: \"غوامض الأسماء المبهمة\" ١/ ٩٨ - ١٠٠.","vol":"27","page":550},{"text":"- ﷺ - \"أبغضكم إليّ الثرثارون والمتفيهقون\" (^١) وقد فسره عامر بنحو هذا المعنى، وهو راوي الحديث عن رسول الله - ﷺ -، كذا قيل. وليس هو في هذا الإسناد في الباب، وكذلك فسره صعصعة بن صوحان (فقال: أما قوله \"إن من البيان سحرا\" فالرجل يكون عليه الحق فيسحر القوم) (^٢) ببيانه، فيذهب بالحق وهو عليه.\nوقال آخرون: هو كلام خرج على مدح البيان، واستدلوا بقوله في الحديث: (فعجب الناس لبيانهما). قالوا: والإعجاب لا يقع إلا بما يحسن ويطيب سماعه. قالوا: وتشبيهه بالسحر مدح له؛ لأن معنى السحر: الاستمالة، وكل من استمالك فقد سحرك، وكان - ﷺ - أميز الناس بفصل البلاغة لبلاغته، فأعجبه ذلك القول واستحسنه، فلذلك شبهه بالسحر، قالوا: قد تكلم رجل في حاجة عند عمر بن عبد العزيز -وكان في قضائها مشقة- بكلام رقيق موجز، وتأنى لها وتلطف، فقال عمر بن عبد العزيز: هذا السحر الحلال. وكان زيد بن إياس يقول للشعبي: يا مبطل الحاجات. يعني: أنه يشغل جلساءه بحسن حديثه عن حاجتهم.\nوأحسن ما يقال في ذلك: أن هذا الحديث ليس بذم للبيان كله ولا بمدح للبيان كله، ألا ترى قوله: (\"إن من البيان لسحرا\") ومن للتبعيض، وقد شك المحدث إن كان قال: (\"إن من البيان\")\n_________\n(^١) جزء من حديث رواه أحمد في \"المسند\" ٤/ ١٩٣، وابن حبان في \"صحيحه\" ٢/ ٢٣٢، والطبراني في \"الكبير\" ٢٢/ ٢٢١، وأبو نعيم في \"الحلية\" ٣/ ٩٧ عن أبي ثعلبة الخشني مرفوعًا. قال الهيثمي في \"المجمع\" ٨/ ٢١: رجال أحمد رجال الصحيح.\n(^٢) من (ص ٢).","vol":"27","page":551},{"text":"أو (\"إن بعض البيان\") وكيف يذم البيان كله وقد (عدد) (^١) الله به النعمة على عباده فقال: ﴿خَلَقَ الْإِنْسَانَ (٣) عَلَّمَهُ الْبَيَانَ (٤)﴾ [الرحمن: ٣، ٤] ولا يجوز أن يعدد على عباده إلا ما فيه عظيم النعمة عليهم، وما ينبغي إدامة شكره عليه، فإذا ثبت أن بعض البيان هو المذموم، وهو الذي خرج عليه لفظ الحديث، وذلك الاحتجاج للشيء الواحد مرة بالفضل ومرة بالنقص، وتزيينه مرة وعيبه أخرى، ثبت أن ما جاء به من البيان مزينًا الحق ومبينا له فهو ممدوح، وهو الذي قال فيه عمر بن عبد العزيز: هذا السحر الحلال، ومعنى ذلك أنه يعمل في استمالة النفوس ما يعمل السحر من استهوائها، فهو سحر على معنى التشبيه لا أنه السحر الذي هو الباطل الحرام (^٢).\nوقال ابن التين: الفصاحة حسنة، وهي منحة من الله، قال - ﷺ -: (أنا أفصح العرب بيد أني من قريش وربيت في بني سعد) (^٣) وبعث عبد الملك بن مروان الشعبي إلى ملك الروم فكتب إليه: رسولك أحق بمكانك منك. فأخبر الشعبي عبد الملك فقال: لم يرك يا أمير المؤمنين. فذهب ما في نفسه وقال: حسدني فيك وأراد أن يغريني بك.\n_________\n(^١) في الأصل: (وعد). والمثبت مستفاد من الكلام بعده، وهو الأنسب.\n(^٢) \"شرح ابن بطال\" ٩/ ٤٤٧ - ٤٤٨.\n(^٣) قال في \"كشف الخفاء\" ١/ ٢٠١: أورده أصحاب الغرائب، ولا يعلم من أخرجه ولا إسناده. اهـ قلت: قال أبو عبيد في \"غريبه\" ١/ ٨٩: وأخبرني بعض الشاميين أن رسول الله - ﷺ - قال .. فذكره.","vol":"27","page":552},{"text":"<span data-type='title' id=toc-3512>٥٢ - باب الدَّوَاءِ بِالْعَجْوَةِ لِلسِّحْرِ</span>\n٥٧٦٨ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا مَرْوَانُ، أَخْبَرَنَا هَاشِمٌ، أَخْبَرَنَا عَامِرُ بْنُ سَعْدٍ، عَنْ أَبِيهِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنِ اصْطَبَحَ كُلَّ يَوْمٍ تَمَرَاتٍ عَجْوَةً، لَمْ يَضُرُّهُ سَمٌّ وَلَا سِحْرٌ ذَلِكَ الْيَوْمَ إِلَى اللَّيْلِ». وَقَالَ غَيْرُهُ: «سَبْعَ تَمَرَاتٍ». [انظر: ٥٤٤٥ - مسلم: ٢٠٤٧ - فتح ١٠/ ٢٣٨]\n\n٥٧٦٩ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هَاشِمُ بْنُ هَاشِمٍ قَالَ: سَمِعْتُ عَامِرَ بْنَ سَعْدٍ، سَمِعْتُ سَعْدًا - ﵁ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَنْ تَصَبَّحَ سَبْعَ تَمَرَاتٍ عَجْوَةً لَمْ يَضُرُّهُ ذَلِكَ الْيَوْمَ سَمٌّ وَلَا سِحْرٌ». [انظر: ٥٤٤٥ - مسلم: ٢٠٤٧ - فتح ١٠/ ٢٣٨]\nذكر فيه حديث عَامِرُ بْنُ سَعْدٍ، عَنْ أَبِيهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنِ اصْطَبَحَ كُلَّ يَوْمٍ تَمَرَاتٍ عَجْوَةً، لَمْ يَضُرُّهُ سَمٌّ وَلَا سِحْرٌ ذَلِكَ اليَوْمَ إِلَى اللَّيْلِ\". وَقَالَ غَيْرُهُ: \"سَبْعَ تَمَرَاتٍ\".\nثم ساقه إليه أيضًا مرفوعا كذلك.\nوقد سلف في الأطعمة، ويأتي قريبًا أيضًا (^١).\nقال ابن التين: أي: أكلهن في الصباح قبل أن يأكل شيئا. قلت: تؤيده رواية ابن نمير عن هشام، عن أبيه، عن عائشة - ﵂ - أنها كانت تأمر في الدواء بسبع تمرات عجوة غدوات على الريق.\nقال الداودي: والعجوة من وسط التمر. قال القزاز: وهي مما غرس رسول الله - ﷺ - بالمدينة، وكذا قال ابن الأثير: أنها نوع من تمر المدينة أكبر من الصيحاني يضرب إلى السواد من غرس رسول الله - ﷺ -.\n_________\n(^١) سلف برقم (٥٤٤٥) باب: العجوة، ويأتي برقم (٥٧٧٩) باب: شرب السم والدواء به ..","vol":"27","page":553},{"text":"وقال الجوهري: إنها ضرب بها من أجود التمر، ونخلها يسمى لينة (^١)، وقيل: هذا ما لا يغفل معناه في طريقة علم الطب، ولو صح أن يخرج لمنفعة التمر في السم وجه من جهة الطب لم يقدر على إظهار وجه الاقتصار في العدد على سبع، ولا على الاقتصار على العجوة، ولعل ذلك كان لأهل زمنه - ﷺ -، وقيل: يجعل الله الشفاء فيما شاء من عجوة وعدد، وقيل: أراد نخلا بعينه وهو لا يعرف الآن، والسم سينه مثلثة، ولم يذكر ابن التين الكسر، (وحكاها صاحب \"المطالع\") (^٢)، وكونها عوذ من السم تبركا لدعوة سبقت من رسول الله - ﷺ -، لا أن طبع التمر ذلك، قاله الخطابي (^٣).\n_________\n(^١) \"النهاية\" ٣/ ١٨٨، و\"الصحاح\" ٦/ ٢٤١٩. (عجا).\n(^٢) من (ص ٢).\n(^٣) \"أعلام الحديث\" ٣/ ٢٠٥٤.","vol":"27","page":554},{"text":"<span data-type='title' id=toc-3513>٥٣ - باب لَا هَامَةَ</span>\n٥٧٧٠ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا عَدْوَى، وَلَا صَفَرَ، وَلَا هَامَةَ». فَقَالَ أَعْرَابِيٌّ: يَا رَسُولَ اللهِ، فَمَا بَالُ الإِبِلِ تَكُونُ فِي الرَّمْلِ كَأَنَّهَا الظِّبَاءُ، فَيُخَالِطُهَا الْبَعِيرُ الأَجْرَبُ فَيُجْرِبُهَا؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «فَمَنْ أَعْدَى الأَوَّلَ؟». [انظر: ٥٧٠٧ - مسلم: ٢٢٢٠ - فتح ١٠/ ٢٤١]\n\n٥٧٧١ - وَعَنْ أَبِي سَلَمَةَ، سَمِعَ أَبَا هُرَيْرَةَ بَعْدُ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «لَا يُورِدَنَّ مُمْرِضٌ عَلَى مُصِحٍّ». وَأَنْكَرَ أَبُو هُرَيْرَةَ حَدِيثَ الأَوَّلِ، قُلْنَا: أَلَمْ تُحَدِّثْ أَنَّهُ لَا عَدْوَى؟ فَرَطَنَ بِالْحَبَشِيَّةِ. قَالَ أَبُو سَلَمَةَ: فَمَا رَأَيْتُهُ نَسِيَ حَدِيثًا غَيْرَهُ. [٥٧٧٤ - مسلم: ٢٢٢١ - فتح ١٠/ ٢٤١]\nسلف حديثه في الباب الماضي فراجعه.","vol":"27","page":555},{"text":"<span data-type='title' id=toc-3514>٥٤ - باب لَا عَدْوَى</span>\n٥٧٧٢ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ وَحَمْزَةُ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا عَدْوَى، وَلَا طِيَرَةَ، إِنَّمَا الشُّؤْمُ فِي ثَلَاثٍ: فِي الْفَرَسِ، وَالْمَرْأَةِ، وَالدَّارِ». [انظر: ٢٠٩٩ - مسلم: ٢٢٢٥ - فتح ١٠/ ٢٤٣]\n\n٥٧٧٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا عَدْوَى». [انظر: ٥٧٠٧ - مسلم: ٢٢٢٠ - فتح ١٠/ ٢٤٣]\n\n٥٧٧٤ - قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ: سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تُورِدُوا الْمُمْرِضَ عَلَى الْمُصِحِّ». [انظر: ٥٧٧١ - مسلم: ٢٢٢١ - فتح ١٠/ ٢٤٣]\n\n٥٧٧٥ - وَعَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سِنَانُ بْنُ أَبِي سِنَانٍ الدُّؤَلِيُّ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا عَدْوَى». فَقَامَ أَعْرَابِيٌّ فَقَالَ: أَرَأَيْتَ الإِبِلَ تَكُونُ فِي الرِّمَالِ أَمْثَالَ الظِّبَاءِ فَيَأْتِيهِ الْبَعِيرُ الأَجْرَبُ فَتَجْرَبُ؟ قَالَ النَّبِيُّ - ﷺ -: «فَمَنْ أَعْدَى الأَوَّلَ؟». [انظر: ٥٧٠٧ - مسلم: ٢٢٢٠ - فتح ١٠/ ٢٤٣]\n\n٥٧٧٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا عَدْوَى، وَلَا طِيَرَةَ، وَيُعْجِبُنِي الْفَأْلُ». قَالُوا: وَمَا الْفَأْلُ؟ قَالَ: «كَلِمَةٌ طَيِّبَةٌ». [انظر: ٥٧٥٦ - مسلم: ٢٢٢٤ - فتح\n١٠/ ٢٤٤]\nأحاديثه سلفت.\nحديث ابن عمر: \"لَا عَدْوى، وَلَا طِيَرَةَ\"، سلف في باب الطيرة (^١)\nوحديث أبي هريرة: \"لَا يورد المُمْرِض عَلَى المُصِحِّ\".\n_________\n(^١) سلف برقم (٥٧٥٣)، وزاد في (ص ٢): النكاح. قلت: سلف برقم (٥٠٩٤) باب: الأكفاء في المال.","vol":"27","page":556},{"text":"وحديثه: \"لَا عَدْوى\". فَقَامَ أَعْرَابِيٌّ. سلف في الباب قبله.\nوحديث أنس - ﵁ -، عَنِ النَّبيِّ - ﷺ - قَالَ: \"لَا عَدْوى، وَلَا طِيَرَةَ، وَيُعْجِبُنِي الفَأْلُ\". قَالُوا: وَمَا الفَأَلُ؟ قَالَ: \"كَلِمَةٌ طَيِّبَةٌ\". وسلف في باب الفأل.\nلا جرم أهمل ابن بطال هذا الباب من أصله، قال سحنون: إنما لم يورد الممرض على المصح، خشية أن ينال إبله الداء فيكذب في الحديث فيأثم، وقيل: لما يتأذى به المصح من الرؤية القذرة المنفرة، لا على أن المرض يعدي، قال أبو عبيد: وحمله بعض الناس على خوف الإعداء، وهو من شر ما حمل عليه الحديث؛ لأنه رخص في التطير، وكيف تقول هذا ورسول الله - ﷺ - ينهى عن الطيرة ويقول: \"لا عدوى\" ولكن وجه الحديث عندي أن ينزل بهذِه الصحيحة أمر فيظن المصح سبب ذلك الإعداء (^١).\nألا تراه يقول في الحديث: (\"فمن أجرب الأول؟ \") وقيل: ربما علق ذلك بالصحيحة فكان ذلك سببًا للمرض بقدر الله تعالى، وقد أسلفنا عن عيسى بن دينار أنه منسوخ بحديث \"لا عدوى ولا طيرة\" وقال يحيى بن يحيى: سمعت أن تفسيره: أن الرجل يكون به الجذام فلا ينبغي له أن يحل محله الصحيح؛ لأنه يؤذيه، وإن كان لا يعدي فالأنفس تكرهه، وإنما نهى عن ذلك للأذى لا للعدوى، وإني لأكره صاحب الإبل أن يحمل على الصحيح من الماشية إلا أن لا يجد عن ذلك غناء فيرد.\n_________\n(^١) \"غريب الحديث\" ١/ ٣٢٩.","vol":"27","page":557},{"text":"وقد أسلفنا ذلك فيما مضى.\nوقوله: (فيأتيه البعير الأجرب فتجرب)، هو بفتح الراء يقال: جرب الجمل -بالكسر- فهو أجرب.","vol":"27","page":558},{"text":"<span data-type='title' id=toc-3515>٥٥ - باب مَا يُذْكَرُ فِي سَمِّ النَّبِيِّ - ﷺ </span>-\nرواه عروة عن عائشة - ﵂ - عن النبي - ﷺ -.\n\n٥٧٧٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ قَالَ: لَمَّا فُتِحَتْ خَيْبَرُ أُهْدِيَتْ لِرَسُولِ اللهِ - ﷺ - شَاةٌ فِيهَا سَمٌّ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «اجْمَعُوا لِي مَنْ كَانَ هَا هُنَا مِنَ الْيَهُودِ». فَجُمِعُوا لَهُ، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «إِنِّي سَائِلُكُمْ عَنْ شَيْءٍ، فَهَلْ أَنْتُمْ صَادِقِيَّ عَنْهُ؟». فَقَالُوا: نَعَمْ يَا أَبَا الْقَاسِمِ. فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «مَنْ أَبُوكُمْ؟». قَالُوا: أَبُونَا فُلَانٌ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «كَذَبْتُمْ بَلْ أَبُوكُمْ فُلَانٌ». فَقَالُوا: صَدَقْتَ وَبَرِرْتَ. فَقَالَ: «هَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيْءٍ إِنْ سَأَلْتُكُمْ عَنْهُ؟». فَقَالُوا: نَعَمْ يَا أَبَا الْقَاسِمِ، وَإِنْ كَذَبْنَاكَ عَرَفْتَ كَذِبَنَا كَمَا عَرَفْتَهُ فِي أَبِينَا. قَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «مَنْ أَهْلُ النَّارِ؟». فَقَالُوا: نَكُونُ فِيهَا يَسِيرًا، ثُمَّ تَخْلُفُونَنَا فِيهَا. فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «اخْسَئُوا فِيهَا، وَاللهِ لَا نَخْلُفُكُمْ فِيهَا أَبَدًا». ثُمَّ قَالَ لَهُمْ «فَهَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيْءٍ إِنْ سَأَلْتُكُمْ عَنْهُ؟». قَالُوا: نَعَمْ. فَقَالَ: «هَلْ جَعَلْتُمْ فِي هَذِهِ الشَّاةِ سُمًّا». فَقَالُوا نَعَمْ. فَقَالَ: «مَا حَمَلَكُمْ عَلَى ذَلِكَ». فَقَالُوا: أَرَدْنَا إِنْ كُنْتَ كَذَّابًا نَسْتَرِيحُ مِنْكَ، وَإِنْ كُنْتَ نَبِيًّا لَمْ يَضُرَّكَ. [انظر: ٣١٦٩ - فتح ١٠/ ٢٤٤]\nثم ساق حديث أبي هريرة - ﵁ - لما فتحت خيبر .. الحديث بطوله، سلف في المغازي (والجزية، وأخرجه النسائي في \"التفسير\" (^١) وحديث عائشة سلف في آخر المغازي) (^٢) (^٣).\n_________\n(^١) سلف في المغازي برقم (٤٢٤٩) باب: الشاة التي سمت …، وفي الجزية برقم (٣١٦٩) باب: إذا غدر المشركون … ورواه النسائي في \"الكبرى\" ٦/ ٤١٣ (١١٣٥٥).\n(^٢) سلف برقم (٤٤٢٨) باب: مرض النبي - ﷺ - ووفاته.\n(^٣) من (ص ٢).","vol":"27","page":559},{"text":"قال ابن بطال (^١): ولا أعلم خلافًا فيمن سم طعامًا أو شرابًا لرجل فلم يمت أنه لا قصاص فيه، ولا حد، وفيه العقوبة الشديدة، والأدب البالغ قدر ما يراه الإمام في ذلك.\nفإن قلت: كيف فيه العقوبة والشارع لم يعاقب من وضع له فيه السم فيها؟\nقلت: كان - ﵇ - لا ينتقم لنفسه ما لم تنتهك حرمات الله، وكان يصبر على أذى المنافقين واليهود، وقد سحره لبيد بن الأعصم، وناله من ضرر السحر ما لم ينله من ضرر السم في الشاة، ولم يعاقب الذي سحره؛ لأن الله تعالى كان قد ضمن لنبيه أنه لا يناله مكروه، وأن لا يموت حتى يبلغ دينه، ويصدع بتأدية شريعته، وكان معصومًا من ضرر الأعداء، قال تعالى: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ [المائدة: ٦٧] وغيره من الناس بخلاف ذلك، (وكذا) (^٢).\nالفرق بينه وبين غيره، واختلف فيمن سم طعامًا أو شرابًا لرجل فمات منه، فذكر ابن المنذر عن الكوفيين: إذا سقاه سمًا أو جربه به فقتله فلا قصاص عليه وعلى عاقلته الدية، وقال مالك: إذا استكرهه فسقاه سمًا فقتله فعليه القود (^٣).\nقال الكوفيون: ولو أعطاه إياه فشربه هو لم يكن عليه فيه شيء، ولا على عاقلته من قبل أنه هو شربه، وقال الشافعي: إذا جعل السم في طعام رجل أو شرابه فأطعمه أو سقاه غير مكره له، ففيه قولان:\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٤٥٢.\n(^٢) كذا في الأصل، وعند ابن بطال -وهو الأنسب-: فهذا.\n(^٣) \"الإشراف\" لابن المنذر ٣/ ٧٣.","vol":"27","page":560},{"text":"أحدهما: أن عليه القود، وهو أشبههما.\nوثانيهما: أن لا قود عليه، وهو آثم، لأن الآخر شربه، وإن خلطه فوضعه فأكله الرجل فلا عقل ولا قود ولا كفارة، وقيل: يضمن.\nفصل:\nوفي حديث أبي هريرة - ﵁ - الدليل الواضح على صحة نبوة نبينا عليه أفضل الصلاة والسلام من وجوه منها: إخباره عن الغيب الذي لا يعلمه إلا من أعلمه الله بذلك، وذلك معرفته بأبيهم، وبالسم الذي وضعوه له في الشاة، وفيها تصديق اليهود له حين أخبرهم بأبيهم ومنه قول اليهود له: إن كنت نبيًا لم يضرك، فرأوا أنه لم يقتله السم وتمادوا في غيهم ولم يؤمنوا لما رأوا من برهانه في السم وفي إخباره عن الغيب.\nوهذا الحديث يشهد بمباهتة اليهود وعنادهم للحق كما قال عبد الله بن سلام: اليهود قوم بهت (^١).\nفصل:\nقوله: (\"هل أنتم صادقوني؟ \") كذا في الأصول، وفي بعضها: \"صادقي\"، وذكره ابن التين باللفظ الأول وقال: صوابه في العربية الثاني أصله صادقوني؛ لأن النون تحذف للإضافة فيجتمع حرفا علة سبق الأول منهما بالسكون فقلبت الواو ياء وأدغمت في الياء، مثل قوله تعالى: ﴿وَمَا أَنْتُمْ بِمُصْرِخِيَّ﴾ وقوله - ﷺ - لورقة بن نوفل: \"أو مخرجي هم\" (^٢).\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٩/ ٤٥٢ - ٤٥٣.\n(^٢) سلف برقم (٢)","vol":"27","page":561},{"text":"فصل:\nقولهم: (صدقت وبررت) هو بكسر الراء الأولى، قلت: وحكي فتحها.\nفصل:\nوقولهم: (نكون فيها يسيرًا ثم يخلفوننا فيها) أي: يدخلون مكاننا، ومنه: ﴿فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ﴾ [مريم: ٥٩].\nفصل:\nذكر هنا أنه - ﷺ - علم بالسم ولم يذكر أنه علم به قبل الأكل أو بعده، وفي رواية أخرى: أهدت امرأة شاة مسمومة، فأكل منها هو وبعض أصحابه فمات بعضهم من ذلك السم وأمسك الله نفس نبيه إلى أن قال: \"ما زالت أُكلة خيبر تعاهدني فهذا أوان انقطاع أبهري\" (^١) ويحتمل أن يكون الذي سألهم أهل المرأة أو غيرهم ويحتمل أن يكون في بعض الروايتين وهم.\n_________\n(^١) سلف نحوه برقم (٤٤٢٨).","vol":"27","page":562},{"text":"<span data-type='title' id=toc-3516>٥٦ - باب شُرْبِ السُّمِّ، وَالدَّوَاءِ بِهِ، وَبِمَا يُخَافُ مِنْهُ والخبث</span>\n٥٧٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ قَالَ: سَمِعْتُ ذَكْوَانَ يُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتَلَ نَفْسَهُ فَهْوَ فِي نَارِ جَهَنَّمَ، يَتَرَدَّى فِيهِ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ تَحَسَّى سَمًّا فَقَتَلَ نَفْسَهُ فَسَمُّهُ فِي يَدِهِ، يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ فَحَدِيدَتُهُ فِي يَدِهِ، يَجَأُ بِهَا فِي بَطْنِهِ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا». [انظر: ١٣٦٥ - مسلم: ١٠٩ - فتح ١٠/ ٢٤٧]\n\n٥٧٧٩ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَحْمَدُ بْنُ بَشِيرٍ أَبُو بَكْرٍ، أَخْبَرَنَا هَاشِمُ بْنُ هَاشِمٍ، قَالَ: أَخْبَرَنِي عَامِرُ بْنُ سَعْدٍ قَالَ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَنِ اصْطَبَحَ بِسَبْعِ تَمَرَاتٍ عَجْوَةٍ لَمْ يَضُرَّهُ ذَلِكَ الْيَوْمَ سَمٌّ وَلَا سِحْرٌ». [انظر: ٥٤٤٥ - مسلم: ٢٠٤٧ - فتح ١٠/ ٢٤٧]\nذكر حديث (شعبة عن سليمان عن ذكوان، عن) (^١) أَبِي هُرَيرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ تَرَدى مِنْ جَبَلٍ فَقَتَلَ نَفْسَهُ فَهْوَ فِي نَارِ جَهَنَّمَ، يَتَرَدى فِيها خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ تَحَسَّى سَمًّا فَقَتَلَ نَفْسَهُ فَسَمُّهُ فِي يَدِهِ، يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ فَحَدِيدَتُهُ فِي يَدِهِ، يَجَأُ بِهَا فِي بَطْنِهِ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا\". (وهذا أخرجه مسلم وأبو داود والنسائي والترمذي وقال: صحيح) (^٢) (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) مسلم (١٠٩) كتاب: الإيمان، باب: غلظ تحريم قتل الإنسان نفسه، وأبو داود (٣٨٧٢)، والترمذي (٢٠٤٣)، والنسائي ٤/ ٦٦ - ٦٧.\n(^٣) من (ص ٢).","vol":"27","page":563},{"text":"ثم قال: حَدَّثَنَا مُحَمَّدٌ، أَنَا أَحْمَدُ بْنُ بَشِيرٍ أَبُو بَكْرٍ، أَنَا هَاشِمُ بْنُ هَاشِمٍ، أَخْبَرَنِي عَامِرُ بْنُ سَعْدٍ قَالَ: سَمِعْتُ أَبِي - ﵁ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنِ اصْطَبَحَ بِسَبْعِ تَمَرَاتٍ عَجْوَةٍ لَمْ يَضُرَّهُ ذَلِكَ اليَوْمَ سَمٌّ وَلَا سِحْرٌ\".\nوهذا سلف قريبًا (^١) ومحمد هو ابن سلام، وأحمد بن بشير بفتح الباء مولى امرأة عمرو بن حريث الشيبانية انفرد به البخاري (^٢) مات بعد وكيع بخمسة أيام، ومات وكيع سنة (سبع) (^٣) وتسعين ومائة، وفيها توفي ابن وهب وهشام ابن يوسف (وأخرج الترمذي الأول من حديث عَبيدة بن حميد، عن الأعمش، وقال: صحيح، ومن حديث وكيع وأبي معاوية، عن الأعمش نحو حديث شعبة عن الأعمش، وقال: صحيح وهو أصح من الأول.\nوروى ابن عجلان عن المقبري، عن أبي هريرة، بدون: \"خالدًا .. \" إلى آخره، وكذا رواه أبو الزناد عن الأعرج، عن أبي هريرة، عن رسول الله - ﷺ -، وهذا أصح؛ لأن الروايات إنما تجيء بأن أهل التوحيد إنما يعذبون في النار ثم يخرجون منها، ولا يذكر أنهم يخلدون فيها) (^٤).\nوهذا الحديث يشهد لصحة نهي الله تعالى في كتابِه المؤمنَ عن قتل نفسه حيث قال: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ الآية.\nفأما من شرب سمًا للتداوي به ولم يقصد به قتل نفسه وشرب منه مقدارًا لا يقتل مثله أو خلطه بغيره مما يكسر ضره فليس بداخل في\n_________\n(^١) سلف قريبًا برقم (٥٧٦٨).\n(^٢) في هامش الأصل: حاشية: بتقديم الشين.\n(^٣) في (ص ٢): (تسع).\n(^٤) من (ص ٢) وانظر: \"سنن الترمذي\" ٤/ ٣٨٧ بعد حديث (٢٠٤٤).","vol":"27","page":564},{"text":"الوعيد، لأنه لم يقتل نفسه غير أنه يكره ذلك؛ لما روى الترمذي من حديث مجاهد عن أبي هريرة - ﵁ - قال: نهى رسول الله - ﷺ - عن الدواء الخبيث. قال أبو عيسى: يعني: السم (^١).\nوقد تعلق بقوله: (\"خالدًا مخلدًا في النار\") من أنفذ الوعيد على القاتل، وهو قول روي عن قوم من الصحابة -يأتي في الديات- وجمهور التابعين وجماعة الفقهاء على خلافه، ولا يجوز عندهم إنفاذ الوعيد على القاتل، وأنه في المشيئة لحديت عبادة بن الصامت الآتي.\nفإن قلت: ظاهر حديث الباب يدل على أنه مخلد في النار. قلت: هذا قول تقلده الخوارج وهو مرغوب عنه، ومن حجة الجماعة أن لفظ التأبيد في كلام العرب لا يدل على ما توهموه، وقد يقع الأبد على المدة من الزمان التي قضى الله -﷿- فيها بتخليد القاتل إن أنفذ عليه الوعيد، ومنه: خلد الله ملكه أبدا. وذلك أن العرب تجمع الأبد على آباد، كما تجمع الدهر على دهور، فإن كان الأبد عندها واحد الآباد لا يدل الأبد على ما قالوه، ويدل على صحة هذا إجماع المؤمنين كلهم غير الخوارج على أنه يخرج من النار من كان في قلبه مثقال ذرة من إيمان، وأنه لا يخلد في النار بالتوحيد مع الكفار، فسقط قولهم (^٢).\nومنهم من حمل الحديث على من فعله مستحلًا مع علمه بالتحريم فإنه كافر. وقيل: إنه - ﷺ - قاله في رجل بعينه كافر، فحمله الناقل على ظاهره، وحديث: \"يخرج من النار من كان في قلبه مثقال ذرة من إيمان\" (^٣)،\n_________\n(^١) الترمذي (٢٠٤٥).\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٤٥٤.\n(^٣) سلف برقم (٢٢).","vol":"27","page":565},{"text":"وحديث: \"من قال لا إله إلا الله مخلصًا من قلبه دخل الجنة\" (^١) يرد ظاهره.\nوقيل: هذا جزاؤه، والرب تكرم عليه أن يدخله النار لكونه مسلمًا، وهو بمعنى ما سلف.\nفصل:\nوترجمة البخاري بها وإيراده فيها الحديث فيمن شربه ليقتل نفسه، وقد يتداوى بيسير السم إذا جعل مع غيره.\nفصل:\nوقوله: (\"يجأ بها في بطنه\"). أي: يضرب بها فيه وهو بالهمز والتسهيل، يقال: وجأه يجؤه، قال صاحب \"الأفعال\": وجأت البعير: طعنت منحره (^٢). وجيًا.\nطعنه مثل وجأه، والأصل فيها المستقبل يوجأ، وإنما وجب حذف الواو؛ لأن فتحة الجيم نائبة مناب كسرة وأصله مكسور؛ لأن ماضيه: وجأ بالفتح فيكون مستقبله (يوجئ) بكسر الجيم، فحذفت الواو؛ لوقوعها بين ياء وكسرة، وفتحت الجيم لأجل الهمزة، وكذلك تعليل يهب ويدع.\nقال ابن التين: وفي رواية الشيخ أبي الحسن: يجأ بضم الياء ولا وجه له عندي؛ لأنه لو أراد أن يبنيه لما لم يسم فاعله قال: يوجأ على وزن يفعل، مثل يوجد.\n_________\n(^١) راجع حديث (٢٢)، و\"كشف الخفاء\" (٢٥٦١)، و\"الصحيحة\" (١٣١٤).\n(^٢) \"الأفعال\" لابن القوطية ص ٣٠٤.","vol":"27","page":566},{"text":"فصل:\nقوله: (\"ومن تحسى\") هو من ذوات الياء ليس بمهموز.\nفصل:\nقال عياض: فيه دليل على أن القصاص من القاتل يكون بما قتل به محددًا كان أو غيره اقتداءً بعذاب الله تعالى (^١)، كقاتل نفسه وهو استدلال ضعيف، كما نبه عليه النووي (^٢).\n_________\n(^١) \"إكمال المعلم\" ١/ ٣٨٨.\n(^٢) \"شرح مسلم\" ٢/ ١٢٥.","vol":"27","page":567},{"text":"<span data-type='title' id=toc-3517>٥٧ - باب أَلْبَانِ الأُتُنِ</span>\n٥٧٨٠ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي إِدْرِيسَ الْخَوْلَانِيِّ، عَنْ أَبِي ثَعْلَبَةَ الْخُشَنِيِّ - ﵁ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السَّبُعِ. قَالَ الزُّهْرِيُّ: وَلَمْ أَسْمَعْهُ حَتَّى أَتَيْتُ الشَّأْمَ. [انظر: ٥٥٣٠ - مسلم: ١٩٣٢ - فتح\n١٠/ ٢٤٩]\n\n٥٧٨١ - وَزَادَ اللَّيْثُ قَالَ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: وَسَأَلْتُهُ: هَلْ نَتَوَضَّأُ أَوْ نَشْرَبُ أَلْبَانَ الأُتُنِ أَوْ مَرَارَةَ السَّبُعِ أَوْ أَبْوَالَ الإِبِلِ؟ قَالَ: قَدْ كَانَ الْمُسْلِمُونَ يَتَدَاوَوْنَ بِهَا، فَلَا يَرَوْنَ بِذَلِكَ بَأْسًا، فَأَمَّا أَلْبَانُ الأُتُنِ فَقَدْ بَلَغَنَا أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ لُحُومِهَا، وَلَمْ يَبْلُغْنَا عَنْ أَلْبَانِهَا أَمْرٌ وَلَا نَهْىٌ، وَأَمَّا مَرَارَةُ السَّبُعِ قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي أَبُو إِدْرِيسَ الْخَوْلَانِيُّ، أَنَّ أَبَا ثَعْلَبَةَ الْخُشَنِيَّ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السَّبُعِ. [انظر: ٥٥٣٠ - مسلم: ١٩٣٢ - فتح ١٠/ ٢٤٩]\nذكر فيه حديث الزهري، عَنْ أَبِي إِدْرِيسَ الخَوْلَانِيِّ، عَنْ أَبِي ثَعْلَبَةَ الخُشَنِيِّ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السَّباعِ. قَالَ الزُّهْرِيُّ: وَلَمْ أَسْمَعْهُ حَتَّى أَتَيْتُ الشَّأْمَ.\nوَزَادَ اللَّيْثُ قَالَ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ قَالَ: وَسَأَلْتُهُ: هَلْ نَتَوَضَّأُ أَوْ نَشْرَبُ أَلْبَانَ الأُتُنِ أَوْ مَرَارَةَ السَّبُعِ أَوْ أَبْوَالَ الإِبِلِ؟ قَالَ: قَدْ كَانَ المُسْلِمُونَ يَتَدَاوَوْنَ بِهَا، فَلَا يَرَوْنَ بِذَلِكَ بَأسًا، فَأَمَّا أَلْبَانُ الأُتُنِ فَقَدْ بَلَغَنَا أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْ لُحُومِهَا، وَلَمْ يَبْلُغْنَا عَنْ أَلْبَانِهَا أَمْرٌ وَلَا نَهْيٌ، وَأَمَّا مَرَارَةُ السَّبُعِ فقَالَ ابن شِهَابٍ: أَخْبَرَنِي أَبُو إِدْرِيسَ فذكره.","vol":"27","page":568},{"text":"الشرح:\n(هذا الحديث سلف في الذبائح) (^١) (^٢)، وقول ابن شهاب: (فلا يرون بذلك بأسًا). أراد به أبوال الإبل؛ لأنه - ﷺ - أباح للعرنيين شربها والتداوي بها. وقوله في ألبان الأتن: (إنه لم يبلغنا عنه أمر ولا نهي). كما نهى عن لحمه فلبنه منهي عنه؛ لأن اللبن متولد من اللحم، ألا ترى أنه استدل الزهري على أن النهي عن مرارة السبع بنهيه عن أكل ذي ناب من السباع، وكذلك ألبان الأتن. وقد سئل مالك عن ألبان الأتن فقال: لا خير فيها (^٣). وقال ابن التين: اختلف في ألبان الأتن على وجهين:\nأحدهما: على الخلاف في لحومها هل هي محرمة أو مكروهة؟\nوالثاني: بعد التسليم التحريم هل لبنهن حلال قياسًا على لبن الآدمية؟\nوالأتن جمع أتان في الكثير وفي القلة ثلاثة أتن مثل عناق والأعنق والكثير أتن بسكون التاء وضمها، ومرارة السبع على الاختلاف أيضًا في لحومها هل هي محرمة أو مكروهة؟\n_________\n(^١) سلف برقم (٥٥٣٠) باب: أكل كل ذي ناب من السباع.\n(^٢) من (ص ٢).\n(^٣) \"شرح ابن بطال\" ٩/ ٤٥٥.","vol":"27","page":569},{"text":"<span data-type='title' id=toc-3518>٥٨ - باب إِذَا وَقَعَ الذُّبَابُ فِي الإِنَاءِ</span>\n٥٧٨٢ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عُتْبَةَ بْنِ مُسْلِمٍ -مَوْلَى بَنِي تَيْمٍ- عَنْ عُبَيْدِ بْنِ حُنَيْنٍ -مَوْلَى بَنِي زُرَيْقٍ- عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا وَقَعَ الذُّبَابُ فِي إِنَاءِ أَحَدِكُمْ، فَلْيَغْمِسْهُ كُلَّهُ، ثُمَّ لْيَطْرَحْهُ، فَإِنَّ فِي أَحَدِ جَنَاحَيْهِ شِفَاءً وَفِي الآخَرِ دَاءً». [انظر: ٣٣٢٠ - فتح ١٠/ ٢٥٠]\nذكر فيه حديث أبي هريرة - ﵁ - أن رسول الله - ﷺ - قَالَ: \"إِذَا وَقَعَ الذُّبَابُ فِي إِنَاءِ أَحَدِكُمْ فَلْيَغْمِسْهُ كُلَّهُ، ثُمَّ لْيَطْرَحْهُ، فَإِنَّ فِي أَحَدِ جَنَاحَيْهِ شِفَاءً وَفِي الآخَرِ دَاءً\".\nهذا الحديث سلف في (بدء الخلق) (^١) (^٢) وهو يتأول على وجهين:\nأحدهما: حمله على ظاهره، وهو أن يكون في أحد جناحيه شفاء وفي الآخر داء كما قال - ﷺ -، فيذهب الداء بغمسه ويحدث مع الغمس دواء الداء الذي في الجناح الواقع أولًا وفي أبي داود وصحيحي ابن خزيمة وابن حبان: \"وإنه يتقي بجناحه الذي فيه الداء\" (^٣).\nوالوجه الثاني: يكون الداء ما يحتاج في نفس الآكل من التقزز والتقذر والنكير للطعام إذا وقع فيه الذباب، والدواء الذي في الجناح الآخر رفع التقزز والنكير كله في الطعام وقلة المبالاة بوقوعه فيه؛ لأن الذباب لا نفس لها سائلة وليس فيه دم يخشى منه إفساد الطعام فلا معنى لتقذره، والله أعلم بما أراده الشارع من ذلك.\n_________\n(^١) سلف برقم (٣٣٢٠) باب: إذا وقع الذباب في شراب أحدكم …\n(^٢) في الأصل: الطهارة، وفي هامشها: وهو في بدء الخلق لا في الطهارة. والمثبت من (ص ٢)، وهو الصواب.\n(^٣) أبو داود (٣٨٤٤) وابن حبان ١٢/ ٥٥ (٥٢٥٠)، ابن خزيمة ١/ ٥٦ (١٠٥).","vol":"27","page":570},{"text":"وفيه أيضًا أنه إذا وقع في الماء لا ينجسه، وهو مشهور مذهبنا لا كما أورده ابن التين عليه.\nقال الخطابي: وقد أنكر هذا من لا يثبت إلا ما أدركه الحس والمشاهدة، وكيف أنكر هذا صاحب هذِه المقالة والنحلة جمع الله في جوفها شفاءً وسمًّا، فتعسل من أعلاها وتسم من أسفلها، وقد يدخل الذباب في بعض أدوية الكحل، وقد يؤمر من عضه الكلب بستر وجهه عن الذباب، فإنه إن وقع عليه أسرع في هلاكه فهذا يدلك على اجتماع الدواء والداء معًا (^١).\nفائدة:\nواحد الذباب ذبابة، ولا تقل: ذبانة، وجمع القلة: أذبة. والكثير: ذبان، كغراب وأغربة وغربان.\nآخر الطب ولله الحمد والمنَّة\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٤١ - ٢١٤٢ بتصرف.","vol":"27","page":571},{"text":"٧٧\nكتاب اللباس","vol":"27","page":573},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3519>٧٧ - كِتابُ اللِّبَاسِ</span>\nهذا الكتاب أورده ابن بطال بعد الاستئذان (^١)، ولا أدري كيف ذلك وذكر بعد الطب الأطعمة وقد أسلفناها قبل، كما وردت في آخره أشياء ليست من اللباس.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ٧٧.","vol":"27","page":575},{"text":"<span data-type='title' id=toc-3520>١ - باب قَوْلِ اللهِ تَعَالَى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللهِ الَّتِي أَخْرَجَ لِعِبَادِهِ﴾ [الأعراف: ٣٢]</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"كُلُوا وَاشْرَبُوا وَالْبَسُوا وَتَصَدَّقُوا فِي غَيْرِ إِسْرَافٍ وَلَا مَخِيلَةٍ\". وَقَالَ ابن عَبَّاسٍ: كُلْ مَا شِئْتَ وَالْبَسْ مَا شِئْتَ، مَا أَخْطَأَتْكَ اثْنَتَانِ سَرَفٌ أَوْ مَخِيلَةٌ.\n\n٥٧٨٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ وَعَبْدِ اللهِ بْنِ دِينَارٍ وَزَيْدِ بْنِ أَسْلَمَ يُخْبِرُونَهُ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَنْظُرُ اللهُ إِلَى مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ». [انظر: ٣٦٦٥ - مسلم: ٢٠٨٥ - فتح ١٠/ ٢٥٢]\nثم ساق حديث ابن عمر - ﵄ -: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَنْظُرُ اللهُ إِلَى مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ\".\nالشرح:\nقيل: الآية الأولى عامة في كل مباح. وقيل: أي من حرم لبس الثياب في الطواف، ومن حرم ما حرموا من البحيرة وغيرها. وقال الفراء: كانت قبائل من العرب لا يأكلون اللحم أيام حجهم ويطوفون عراة، فأنزل الله الآية (^١)، وقيل: و﴿الطَّيبَاتِ﴾: المستلذ من الطعام أو الحلال.\nوالحديث الأول المعلق أخرجه ابن أبي شيبة عن يزيد بن هارون، أنا همام، عن قتادة، عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا، الحديث (^٢).\n_________\n(^١) \"معاني القرآن\" للفراء ١/ ٣٧٧.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١٧١ (٢٤٨٦٧).","vol":"27","page":576},{"text":"وقال ابن أبي حاتم: سمعت أبي، وثنا عن الفضل بن الصباح، عن أبي عبيدة الحداد، عن همام، عن قتادة، عن عمرو بن (سعيد) (^١)، عن أنس رفعه: \"كلوا واشربوا .. \" الحديث. قال: إني أخطئ فيه، إنما هو عن قتادة، عن عمرو بن شعيب، عن أبيه، عن جده (^٢).\nوالمخيلة: الكبر -بفتح الميم- مفعلة من اختال إذا تكبر.\nوأثر ابن عباس أخرجه ابن أبي شيبة أيضًا، عن ابن عيينة، عن إبراهيم بن ميسرة، عن طاوس، عنه (^٣).\nوقوله: (ما أخطأتك) أورده ابن التين بلفظ: ما أخطتك. ثم قال: كذا وقع غير مهموز، وصوابه: أخطأتك، لكن قال في \"الصحاح\": تقول: أخطأتُ، ولا تقل: أخطيت (^٤)، قال: وبعضهم يقوله (^٥).\nوالخيلاء كالمخيلة: الكبر أيضًا، وهو بضم الخاء وكسرها ممدود فيها، والذي سمعناه هنا الضم.\nفصل:\nحديث ابن عمر أخرجه مسلم أيضًا والترمذي، وقال: حسن صحيح، والنسائي (^٦)، قال الطبري: وقد اتفقت الأئمة الخمسة على\n_________\n(^١) في الأصل: (شعيب)، والمثبت من \"العلل\"، وانظر التعليق التالي.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٤٨٨ (١٤٦١). وقد أشار الحافظ في \"الفتح\" ١٠/ ٢٥٣ إلى مثل هذا فقال: وقد قلب هذا الإسناد بعض الرواة فَصَحَّفَ والدَ عمرو بن شعيب [أيك فجعله: سعيد]، وقوله: \"عن أبيه\" [أي: فجعله: عن أنس].\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ١٧١ (٢٤٨٦٨).\n(^٤) في الأصل: خطيت، والمثبت من \"الصحاح\".\n(^٥) \"الصحاح\" ١/ ٤٧ مادة (خطأ).\n(^٦) مسلم (٢٠٨٥) كتاب: اللباس والزينة، باب: كراهة ما زاد على الحاجة من الفراش واللباس، والترمذي (١٧٣٠)، والنسائي ٨/ ٢٠٩.","vol":"27","page":577},{"text":"إخراجه، قال الترمذي: وفي باب ما جاء في كراهية جر الإزار عن حذيفة وأبي سعيد وأبي هريرة و(سمرة) (^١) وأبي ذر وعائشة ووهيب بن مغفل) (^٢) (^٣).\nفصل:\nزاد الترمذي في حديث ابن عمر - ﵄ -: فقالت أم سلمة (^٤): فكيف تصنع النساء بذيولهن؟ قال: \"يرخين شبرًا\" فقالت: إذًا تنكشف أقدامهن. قال: \"يُرخينه ذراعًا لا يزدن عليه\" (^٥).\nفصل:\nوفي قوله - ﷺ -: \"كلوا واشربوا .. \" وقول ابن عباس أيضًا (بيان) (^٦) شافٍ للآية، والسرف والخيلاء محرمان، وقد قال تعالى: ﴿إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ﴾، ﴿إِنَّ اللهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ﴾ وحديث الباب هذا وعيد شديد، قال أهل العلم في معنى: \"لا ينظر الله إليه\": نظر رحمة إن أنفذ عليهم الوعيد فأبقى أمر ربه وتأدب بأدبه، وأدب رسوله، وأدب الصالحين، وذلك بالتواضع لله بقلبه، وأودع سمعه وبصره وجوارحه للاستكانة بالطاعة، وتحبب إلى خلقه بحسن المعاشرة وخالفهم بجميل المخالفة، ليخرج من صفة من لا ينظر الله إليه ولا يحبه.\n_________\n(^١) في (ص ٢): شمر، والمثبت من الترمذي.\n(^٢) \"سنن الترمذي\" عقب حديث (١٧٣٠).\n(^٣) هذا الفصل بتمامه من (ص ٢).\n(^٤) في الأصل: أم سليم، والمثبت من (ص ٢).\n(^٥) الترمذي (١٧٣١)\n(^٦) من (ص ٢).","vol":"27","page":578},{"text":"<span data-type='title' id=toc-3521>٢ - باب مَنْ جَرَّ إِزَارَهُ [مِنْ غَيْر] (^١) خُيَلَاءَ</span>\n٥٧٨٤ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنْ أَبِيهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ». قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللهِ، إِنَّ أَحَدَ شِقَّيْ إِزَارِي يَسْتَرْخِي، إِلاَّ أَنْ أَتَعَاهَدَ ذَلِكَ مِنْهُ. فَقَالَ النَّبِيُّ - ﷺ -: «لَسْتَ مِمَّنْ يَصْنَعُهُ خُيَلَاءَ». [انظر: ٣٦٦٥ - مسلم: ٢٠٨٥ - فتح ١٠/ ٢٥٤]\n\n٥٧٨٥ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ الأَعْلَى، عَنْ يُونُسَ، عَنِ الْحَسَنِ، عَنْ أَبِي بَكْرَةَ - ﵁ - قَالَ: خَسَفَتِ الشَّمْسُ وَنَحْنُ عِنْدَ النَّبِيِّ - ﷺ -، فَقَامَ يَجُرُّ ثَوْبَهُ مُسْتَعْجِلًا حَتَّى أَتَى الْمَسْجِدَ، وَثَابَ النَّاسُ، فَصَلَّى رَكْعَتَيْنِ، فَجُلِّيَ عَنْهَا، ثُمَّ أَقْبَلَ عَلَيْنَا وَقَالَ: «إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ، فَإِذَا رَأَيْتُمْ مِنْهَا شَيْئًا فَصَلُّوا وَادْعُوا اللهَ حَتَّى يَكْشِفَهَا». [انظر: ١٠٤٠ - فتح ١٠/ ٢٥٤]\nذكر فيه حديث ابن عمر - ﵄ - أن رسول الله - ﷺ - قَالَ: \"مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ القِيَامَةِ\". فقَالَ أَبُو بَكْرٍ - ﵁ -: إِنَّ أَحَدَ شِقّيْ إِزَارِي يَسْتَرْخِي، إِلَّا أَنْ أَتَعَاهَدَ ذَلِكَ مِنْهُ. فَقَالَ النَّبِيُّ - ﷺ -: \"لَسْتَ مِمَّنْ يَصْنَعُهُ خُيَلَاءَ\".\nوحديث أبي بكرة - ﵁ - قال: خسفت الشمس ونحن عند رسول الله - ﷺ -، فقام يجر ثوبه مستعجلًا حتى أتى المسجد، وثاب الناس فصلى ركعتين، فجلِّي عنها، ثم أقبل علينا فقال: \"إن الشمس والقمر آيتان من آيات الله فإذا رأيتم منها شيئا فصلوا وادعوا الله حتى يكشفها\".\n_________\n(^١) من \"اليونينية\".","vol":"27","page":579},{"text":"الشرح:\nفيه بيان أن من سقط ثوبه بغير قصده وفعله أو جره ولم يقصد به خيلاء، فإنه لا حرج عليه في ذلك، عملًا بقوله لأبي بكر: \"لست ممن يصنعه خيلاء\" ألا ترى أنه - ﷺ - جر ثوبه حين استعجل السير إلى صلاة الخسوف وهو مبيِّن لأمته بقوله وفعله، وقد كان ابن عمر - ﵁ - يكره أن يجر الرجل ثوبه على كل حال، وهذا من شدائد ابن عمر، لأنه لم يخفَ عليه (قصد) (^١) أبي بكر وهو الراوي، والحجة في السنة لا فيما خالفها.\nفصل:\nوفي قوله - ﷺ - وفي قول ابن عباس السالفين أنه مباح للرجل اللباس الحسن والجمال في جميع أمره إذا سلم (فعله) (^٢) من التكبر به على من ليس له ذلك من الناس وقد وردت الآثار بذلك.\nروى المعافى بن عمران، عن هشام بن حسان، عن ابن سيرين، عن سواد بن عمرو الأنصاري قال: يا رسول الله، إني رجل حبب إليّ الجمال، وأعطيت منه ما ترى حتى ما أحب أن يفوقني أحد فيها شراك نعلي، أفمن الكبر ذلك؟ قال: \"لا، ولكن الكبر من بطر الحق وغمص -أو: غمط- الناس\" (^٣)، ومن حديث عبد الله بن عمر - ﵄ - أنه - ﷺ - قال للذي سأله حبه لجمال ثيابه وشراك\n_________\n(^١) في الأصل: فعل، والمثبت من (ص ٢).\n(^٢) مُكلة في الأصل، وعلق عليها في الهامش بـ: لعله: فعله.\n(^٣) رواه الطبراني ٧/ ٩٦ (٦٤٧٩)، وقال الهيثمي في \"مجمع الزوائد\" ٥/ ١٣٤: رجاله رجال الصحيح. وذكره الألباني في \"الصحيحة\" (١٦٢٦)؛ وقال: الحديث صحيح على كل حال؛ لأن له شواهد من حديث عبد الله بن مسعود، وعبد الله بن عمرو وعبقة بن عامر، وعبد الله بن عمر، وأبي هريرة.","vol":"27","page":580},{"text":"نعله، هل ذلك من الكبر؟ فقال - ﷺ -: \"لا ولكن الله جميل يحب الجمال\" (^١).\nفإن قلتَ: فقد روى وكيع، عن أشعث السمان، عن أبي سلام (^٢) الأعرج، عن عليّ بن أبي طالب - ﵁ - قال: إن الرجل يعجبه شراك نعله، أن يكون أجود من شراك صاحبه، فيدخل في قوله: ﴿تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ﴾ الآية [القصص: ٨٣]؟ (^٣).\nقلتُ: أجاب الطبري (^٤) أن من أحب ذلك ليتعظم به على من سواه من الناس ممن ليس له مثله، فاختال به واستكبر فهو داخل في عدد المستكبرين في الأرض بغير الحق، ولحقته صفة أهله؛ وإن أحب ذلك سرورًا بجودته وحسنه، غير مريد به الاختيال والتكبر، فإنه بعيد المعنى ممن عناه الله بقوله: ﴿لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا﴾ بل هو ممن أخبر الله أنه يحب ذلك من فعله على ما ورد في حديث عبد الله بن عمر، وذكر النسائي من حديث أبي الأحوص، عن أبيه قال: كنت جالسًا عند رسول الله - ﷺ - رث الثياب، فقال: \"ألك مال؟ \" قلت: يا رسول الله، من كل المال، فقال: \"إذا آتاك الله مالًا فَلْيُرَ أثره عليك\" (^٥).\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٥/ ٦٠ وقال الهيثمي في \"المجمع\" ٥/ ١٣٣: فيه موسى بن عيسى الدمشقي، قال الذهبي: مجهول، وبقية رجاله رجال الصحيح، وقال في \"مجمع البحرين\" ٧/ ١٦٥: في الصحيح طرف منه.\n(^٢) تحرفت في المطبوع من \"تفسير الطبري\" إلى: أبي سلمان.\n(^٣) رواه الطبري في \"تفسيره\" ١٠/ ١١٥، كما عزاه السيوطي في \"الدرر\" إلى ابن أبي شيبة وابن المنذر وابن أبي حاتم. \"الدر المنثور\" ٦/ ٤٤٤ ط. دار الفكر.\n(^٤) نقله عنه ابن بطال ٩/ ٧٩ - ٨٠.\n(^٥) النسائي ٨/ ١٨٠ - ١٨١.","vol":"27","page":581},{"text":"فصل:\nالإزار يذكر ويؤنث، والإزارة مثله، ومعنى (ثاب الناس): اجتمعوا وجاءوا.\nفصل:\nروى ابن أبي شيبة عن عبد الله بن أبي الهذيل أن أبا بكر - ﵁ - سأل رسول الله - ﷺ - عن موضع الإزار فقال: \"مستدق الساق، لا خير فيما أسفل من ذلك ولا خير فيما فوق ذلك) (^١)، وروى أيضًا من حديث (أبي) (^٢) مكين، عن خالد أبي أمية أن عليًّا اتزر (فلحق إزاره بركبته) (^٣) (^٤).\n_________\n(^١) \"المصنف\" ٥/ ١٦٦ (٢٤٨٠٧). لكن بلفظ: \"مسترق السابق\".\n(^٢) مثبثة من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) \"المصنف\" ٥/ ١٦٧ (٢٤٨١٥).","vol":"27","page":582},{"text":"<span data-type='title' id=toc-3522>٣ - باب التَّشْمِيرِ فِي الثِّيَابِ</span>\n٥٧٨٦ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا ابْنُ شُمَيْلٍ، أَخْبَرَنَا عُمَرُ بْنُ أَبِي زَائِدَةَ، أَخْبَرَنَا عَوْنُ بْنُ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ أَبِي جُحَيْفَةَ قَالَ: فَرَأَيْتُ بِلَالًا جَاءَ بِعَنَزَةٍ فَرَكَزَهَا، ثُمَّ أَقَامَ الصَّلَاةَ، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - خَرَجَ فِي حُلَّةٍ مُشَمِّرًا، فَصَلَّى رَكْعَتَيْنِ إِلَى العَنَزَةِ، وَرَأَيْتُ النَّاسَ وَالدَّوَابَّ يَمُرُّونَ بَيْنَ يَدَيْهِ مِنْ وَرَاءِ العَنَزَةِ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح ١٠/ ٢٥٦]\nذكر فيه حديث أبي جحيفة - ﵁ - قَالَ: رأيت بِلَالًا جَاءَ بِعَنَزَةٍ فَرَكَزَهَا، ثُمَّ أَقَامَ الصَّلَاةَ، فَرَأَيْتُ رَسُولَ اللهِ - ﷺ - خَرَجَ فِي حُلَّةٍ حمراء مُشَمِّرًا، فَصَلَّى رَكْعَتَيْنِ إِلَى العَنَزَةِ، وَرَأَيْتُ النَّاسَ وَالدَّوَابَّ يَمُرُّونَ بَيْنَ يَدَيْهِ مِنْ وَرَاءِ العَنَزَةِ.\nهذا الحديث سلف في الصلاة (^١)، وهو ظاهر فيما ترجم له، فالتشمير في الصلاة مباح، وعند المهنة والحاجة إليه، وهو من التواضع ونفي التكبر والخيلاء.\nوالحلة عند العرب ثوبان: ظاهر وباطن. قال صاحب \"العين\": الحلة إزار ورداء، ولا يقال: حلة، لثوب واحد (^٢). قال أبو عبيد: ومما يدل على ذلك حديث عمر - ﵁ - أنه رأى رجلًا (^٣) عليه حلة قد ائتزر بإحداهما وارتدى بالأخرى.\n_________\n(^١) سلف برقم (٣٧٦) باب: الصلاة في الثوب الأحمر.\n(^٢) \"العين\" ٣/ ٢٨.\n(^٣) زاد في (ص ٢): (بفتح النون). [قلت: وهي زيادة مقحمة في السياق، فليست في \"غريب الحديث\"، والظاهر أنها خطأ، إذ يبدو أن ناسخها قد انتقل بصره إلى السطر الذي يليه في النسخة التي ينقل عنها فكتبها، أو أنه كتبها سهوا ونسي أن يضبب عليها، والله أعلم].","vol":"27","page":583},{"text":"والعنزة بفتح النون: أطول من العصا وأقصر من الرمح، في سفله زج كزج الرمح (^١).\n_________\n(^١) \"لسان العرب\" ٥/ ٣١٢٨، و\"مختار الصحاح\" ص ١٩٢، مادة (عنز).","vol":"27","page":584},{"text":"<span data-type='title' id=toc-3523>٤ - باب: مَا أَسْفَلَ مِنَ الْكَعْبَيْنِ فَهْوَ فِي النَّارِ</span>\n٥٧٨٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا أَسْفَلَ مِنَ الْكَعْبَيْنِ مِنَ الإِزَارِ فَفِي النَّارِ».\n[فتح ١٠/ ٢٥٦]\nذكر فيه حديث أبي هريرة - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا أَسْفَلَ مِنَ الكَعْبَيْنِ مِنَ الإِزَارِ فَفِي النَّارِ\".\nهذا الحديث (أخرجه النسائي) (^١) وفيه تقديم وتأخير، ومعناه ما أسفل من الإزار من الكعبين في النار (^٢)، وقيل: يعني: ما أسفل من الكعبين من الرجلين، وأما الثوب فلا ذنب له، يريد: إلا أن يغفر الله تعالى.\nوروى عبد الرزاق، عن عبد العزيز بن أبي رواد، عن نافع أنه سئل عن قوله في هذا الحديث: \"ما أسفل من الكعبين ففي النار\" من الثياب ذلك؟ فقال: وما ذنب الثياب (^٣)؟ بل هو من القدمين. قال غيره: ولو كان الإزار في النار ما ضره الذي جر ثوبه بشيء، ومعنى هذا الحديث عند أهل السنة: من أنفذ الله عليه الوعيد كان القدمان في النار.\n_________\n(^١) من (ص ٢).\n(^٢) النسائي ٨/ ٢٠٧.\n(^٣) \"المصنف\" ١١/ ٨٤ (١٩٩٩١).","vol":"27","page":585},{"text":"<span data-type='title' id=toc-3524>٥ - باب مَنْ جَرَّ ثَوْبَهُ مِنَ الْخُيَلَاءِ</span>\n٥٧٨٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَنْظُرُ اللهُ يَوْمَ الْقِيَامَةِ إِلَى مَنْ جَرَّ إِزَارَهُ بَطَرًا». [مسلم: ٢٠٨٧ - فتح ١٠/ ٢٥٧]\n\n٥٧٨٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ النَّبِيُّ -أَوْ قَالَ أَبُو الْقَاسِمِﷺ -: «بَيْنَمَا رَجُلٌ يَمْشِي فِي حُلَّةٍ، تُعْجِبُهُ نَفْسُهُ مُرَجِّلٌ جُمَّتَهُ، إِذْ خَسَفَ اللهُ بِهِ، فَهْوَ يَتَجَلَّلُ إِلَى يَوْمِ الْقِيَامَةِ». [٥٧٩٠ - مسلم: ٢٠٨٨ - فتح ١٠/ ٢٥٨]\n\n٥٧٩٠ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ أَبَاهُ حَدَّثَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَا رَجُلٌ يَجُرُّ إِزَارَهُ، خُسِفَ بِهِ، فَهْوَ يَتَجَلَّلُ فِي الأَرْضِ إِلَى يَوْمِ الْقِيَامَةِ». تَابَعَهُ يُونُسُ، عَنِ الزُّهْرِيِّ. وَلَمْ يَرْفَعْهُ شُعَيْبٌ، عَنِ أَبِي هُرَيْرَةَ. [انظر: ٣٤٨٥ - فتح ١٠/ ٢٥٨]\nحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، أَخْبَرَنَا أَبِي، عَنْ عَمِّهِ جَرِيرِ بْنِ زَيْدٍ قَالَ: كُنْتُ مَعَ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ عَلَى بَابِ دَارِهِ فَقَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ سَمِعَ النَّبِيَّ - ﷺ - نَحْوَهُ. [انظر: ٥٧٨٩ - مسلم: ٢٠٨٨ - فتح ١٠/ ٢٥٨]\n\n٥٧٩١ - حَدَّثَنَا مَطَرُ بْنُ الْفَضْلِ، حَدَّثَنَا شَبَابَةُ، حَدَّثَنَا شُعْبَةُ قَالَ: لَقِيتُ مُحَارِبَ بْنَ دِثَارٍ عَلَى فَرَسٍ وَهْوَ يَأْتِي مَكَانَهُ الَّذِي يَقْضِى فِيهِ، فَسَأَلْتُهُ عَنْ هَذَا الْحَدِيثِ، فَحَدَّثَنِي فَقَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ جَرَّ ثَوْبَهُ مَخِيلَةً لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ». فَقُلْتُ لِمُحَارِبٍ: أَذَكَرَ إِزَارَهُ؟ قَالَ: مَا خَصَّ إِزَارًا وَلَا قَمِيصًا.\nتَابَعَهُ جَبَلَةُ بْنُ سُحَيْمٍ، وَزَيْدُ بْنُ أَسْلَمَ، وَزَيْدُ بْنُ عَبْدِ اللهِ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ مِثْلَهُ. وَتَابَعَهُ مُوسَى بْنُ عُقْبَةَ،","vol":"27","page":586},{"text":"وَعُمَرُ بْنُ مُحَمَّدٍ، وَقُدَامَةُ بْنُ مُوسَى، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -: «مَنْ جَرَّ ثَوْبَهُ». [انظر: ٣٦٦٥ - مسلم: ٢٠٨٥ - فتح ١٠/ ٢٥٨]\nذكر فيه حديث أبي هريرة - ﵁ - أنه - ﷺ - قَالَ: \"لَا يَنْظُرُ اللهُ يَوْمَ القِيَامَةِ إِلَى مَنْ جَرَّ إِزَارَهُ بَطَرًا\".\nوأخرجه مسلم أيضًا (^١)، (وسلف قريبًا) (^٢)، وحديثه أيضًا قَالَ النَّبِيُّ - ﷺأَوْ قَالَ أَبُو القَاسِمِ - ﷺ -: \"بَيْنَمَا رَجُلٌ يَمْشِي فِي حُلَّةٍ، تُعْجِبُهُ نَفْسُهُ، مُرَجِّلٌ جُمَّتَهُ، إِذْ خَسَفَ اللهُ بِهِ، إِلَى يَوْمِ القِيَامَةِ\".\nوحديث عبد الرحمن بن خالد، عن ابن شهابٍ، عن سالم، عن أبيه أن رسول الله - ﷺ - قال: \"بينما رجل يجر إزاره إذ خسف به فهو يتجلجل في الأرض إلى يوم القيامة\".\n(وسلف في بني إسرائيل) (^٣)، تَابَعَهُ يُونُسُ، عَنِ الزُّهْرِيِّ. وَلَمْ يَرْفَعْهُ شُعَيْبٌ، عَنِ الزهري. (قلت: أخرجه الزهري به) (^٤).\nوحديث جرير بن زيد، وهو الأزدي الجهضمي بصري، عم جرير بن حازم بن زيد قال: كنت مع سالم بن عبد الله على باب داره، فقال: سمعت أبا هريرة - ﵁ - سمع رسول الله - ﷺ - يقول نحوه (أخرجه النسائي) (^٥) (^٦).\n_________\n(^١) مسلم (٢٠٨٧) كتاب: اللباس والزينة، باب: تحريم جر الثوب خيلاء وبيان حد ما يجوز.\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٣٤٨٥) كتاب: أحاديث الأنبياء.\n(^٤) من (ص ٢).\n(^٥) من (ص ٢).\n(^٦) النسائي ٨/ ٢٠٦.","vol":"27","page":587},{"text":"وحديث شعبة قال: لَقِيتُ مُحَارِبَ بْنَ دِثَارٍ عَلَى فَرَسٍ، وَهْوَ يَأْتِي مَكَانَهُ الذِي يَقْضِي فِيهِ، فَسَأَلْتُهُ عَنْ هذا الحَدِيثِ، فَحَدَّثَنِي قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ جَرَّ ثَوْبَهُ من مَخِيلَة لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ القِيَامَةِ\". فَقُلْتُ لِمُحَارِبٍ: إِزَارَهُ؟ فقَالَ: مَا خَصَّ إِزَارًا وَلَا قَمِيصًا. تَابَعَهُ جَبَلَةُ بْنُ سُحَيْمٍ، وَزَيْدُ بْنُ أَسْلَمَ، وَزيْدُ بْنُ عَبْدِ اللهِ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ مِثْلَهُ، وَتَابَعَهُ مُوسَى بْنُ عُقْبَةَ، وَعُمَرُ بْنُ مُحَمَّدٍ، وَقُدَامَةُ بْنُ مُوسَى، عَنْ سَالِمٍ، عَنِ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ -: \"مَنْ جَرَّ ثَوْبَهُ خيلاء .. \".\nالشرح:\nإنما خص الإزار بالذكر -والله أعلم- لأن أكثر الناس في عهده - ﷺ - كانوا يلبسون الأزر والأردية، فلما لبس الناس المقطعات وصار عامة لباسهم القمص والدراريع كان حكمُها حكمَ الإزار، والنهي عما جاوز الكعبين منها داخل في معنى نهيه عن جر الإزار، إذ هما سواء في المماثلة، وهذا هو القياس الصحيح، نبه عليه الطبري وهو طريق (القياس ولو) (^١) لم يأت نص في التسوية بينهما.\nوقد سلف حديث ابن عمر: \"من جر ثوبه خيلاء\"، فعم جميع الثياب، وفي أبي داود عن ابن عمر أنه سئل عن حديث الإزار، فقال: ما قال رسول الله - ﷺ - في الإزار هو في القميص، وقد جاء هذا أيضًا عن رسول الله - ﷺ - (^٢).\n_________\n(^١) كذا في الأصل، وفي (ص ٢): (للقياس لو).\n(^٢) أبو داود برقم (٤٠٩٥).","vol":"27","page":588},{"text":"روى أبو داود من حديث سالم عن أبيه عن رسول الله - ﷺ - قال \"الإسبال في الإزار والقميص والعمامة، من جر منها شيئًا لم ينظر الله إليه يوم القيامة\" (^١). وأخرجه ابن أبي شيبة وقال: \"خيلاء\" (^٢).\nفصل:\nقوله: (\"مُرَجِّل جمَّته\")، قال ابن السكيت: شعر رجِل ورجَل إذا لم يكن شديد الجعودة ولا سبطًا (^٣). تقول منه: رجل شعره ترجيلًا، والجمة بالضم: مجمع شعر الرأس، وهو أكبر من الوفرة.\nوقوله: (\"يتجلجل\") أي: يموج ويضطرب، وقال عبد الملك: هو الانجرار في الأرض بصوت، ومنه سمي الجلجل، وقال صاحب \"الأفعال\": جلجلت الشيء إذا حركته، وكل شيء خلطت بعضه ببعض، فهو جلجلة.\nفصل:\nقال الداودي: وركوب الخيل يغيظ به الكفار ويرهب العدو، وقال تعالى: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾.\nفصل:\nقوله: (ولم يرفعه شعيب)، ذكره الإسماعيلي (كما سلف) (^٤) من حديث أبي اليمان، عن شعيب، عن الزهري، به. أخبرني سالم أن عبد الله بن عمر قال: \"بينما امرؤ جر إزاره .. \". الحديث.\n_________\n(^١) السابق برقم (٤٠٩٤).\n(^٢) \"المصنف\" ٥/ ١٦٨ (٢٤٨٣٠).\n(^٣) \"إصلاح المنطق\" ص ٥٢.\n(^٤) من (ص ١).","vol":"27","page":589},{"text":"وحديث عبد الرحمن بن خالد هو المشار إليه في ذكر بني إسرائيل عقب حديث يونس عن الزهري، مرفوعا بقوله: تابعه عبد الرحمن هذا واستفدنا (هذا بهذِه) (^١) المتابعة، وأخرجها الإسماعيلي أيضًا من حديث ابن المبارك عنه، ومن حديث ابن شبيب عن أبيه عنه.\n(فصل) (^٢):\nوقوله: (تابعه جبلة بن سحيم وزيد بن أسلم وزيد بن عبد الله عن ابن عمر) أما متابعة جبلة فأخرجها مسلم (^٣) (والنسائي من حديث زيد) (^٤) وذكره البخاري مسندًا في أول الكتاب.\nوقوله: (وقال الليث ..) إلى آخره، يريد بقول الليث ما أخرجه (النسائي) (^٥) ومسلم عن قتيبة ومحمد بن رمح؛ كلاهما عن الليث (^٦).\nوقوله: (وتابعه موسى بن عقبة) يريد ما سلف عنده في باب: من جر إزاره من غير خيلاء.\nوقوله: (وعمر بن محمد) أخرجه مسلم عن أبي الطاهر بن السرح، عن ابن وهب عنه (^٧).\n_________\n(^١) كذا في (ص ٢)، وفي الأصل: (بهذا هذِه).\n(^٢) من (ص ٢).\n(^٣) مسلم (٢٠٨٥/ ٤٣).\n(^٤) من (ص ٢).\n(^٥) من (ص ٢).\n(^٦) مسلم (٢٠٨٥/ ٤٢) كتاب: اللباس والزينة، باب: تحريم جر الثوب خيلاء. والنسائي ٨/ ٢٠٦.\n(^٧) مسلم (٢٠٨٦).","vol":"27","page":590},{"text":"فصل:\nروي هذا الحديث من طرق أيضًا (كما سلفت الإشارة إليه من عند الترمذي أول الباب) (^١). روى ابن أبي شيبة بإسناد جيد عن ابن مسعود: نهى رسول الله - ﷺ - عن جر الإزار، وعن ابن عباس رفعه، \"إن الله لا ينظر إلى مسبل\"، وعن عبد الله بن عمرو يرفعه: \"لا ينظر الله إلى الذي يجر إزاره خيلاء\"، وعن أبي ذر يرفعه: \"ثلاثة لا يكلمهم الله يوم القيامة: المسبل .. \" الحديث. وعن ابن مسعود - ﵁ - أنه كان يسبل، فقيل له في ذلك فقال: إني حمش الساقين (^٢).\nوروى الترمذي -مصححًا- عن حذيفة - ﵁ - قال: أخذ رسول الله - ﷺ - بعضلة ساقي -أو ساقه- وقال: \"هذا موضع الإزار فإن أبيت فأسفل، فإن أبيت فلا حق للإزار في الكعبين\" (^٣).\nوروى النسائي من حديث الأشعث بن سليم: سمعت (عمي) (^٤) يحدث عن عمه أنه كان بالمدينة فسمع قائلًا يقول: \"ارفع ثوبك فإنه أتقى وأنقى وأبقى\" فنظرت فإذا هو رسول الله - ﷺ -، فقلت: إنما هي بردة ملحاء. قال: \"أو مالك في أسوة\" فنظرت فإذا إزاره إلى نصف الساق (^٥).\nولأبي داود عن ابن عباس - ﵄ - وقال له عكرمة وقد اتزر فوضع حاشية إزاره من مقدمته على ظهر قدمه، ورفع من مؤخره، فقلت:\n_________\n(^١) من (ص ٢).\n(^٢) \"المصنف\" ٥/ ١٦٥ - ١٦٦.\n(^٣) الترمذي (١٧٨٣).\n(^٤) كذا في الأصل، وفي (ص ٢): (عمن).\n(^٥) \"السنن الكبرى\" ٥/ ٤٨٤.","vol":"27","page":591},{"text":"لم تأتزر هذِه الأزرة، قال: رأيت رسول الله - ﷺ - يأتزرها (^١).\nوروى مسلم عن ابن عمر - ﵄ - قال النبي - ﷺ -: \"يا عبد الله، ارفع إزارك\" فرفعت، ثم قال: \"زد\". فزدت، فقال بعض القوم: إلى أين؟ قال: \"أنصاف الساقين\" (^٢).\nولأبي داود عن أبي سعيد يرفعه: \"إزرة المؤمن إلى أنصاف الساقين، لا جناح عليه فيما بينه وبين الكعبين، فما أسفل من الكعبين ففي النار، لا ينظر الله إلى من جر إزاره بطرًا\" (^٣).\nولابن أبي شيبة عن أبي جري الهجيمي مرفوعًا: \"الإزار إلى نصف الساق، فإن أبيت فإلى الكعبين، وإياك والمخيلة، فإن الله لا يحب المخيلة\" (^٤).\nومن حديث أبي قزعة، عن الأسقع بن الأسلع، عن سمرة بن جندب، عن النبي - ﷺ -: \"ما أسفل من الكعبين من الإزار في النار\" (^٥)، وعن عثمان بن عفان - ﵁ -: أن إزاره كان إلى أنصاف ساقيه. وقال: هذِه إزارة حبيبي، يعني: النبي - ﷺ -.\nوعن حصين بن قبيصة عن المغيرة بن شعبة، قال رسول الله - ﷺ - لسفيان بن سهل: \"لا تسبل فإن الله لا يحب المسبلين\" (^٦).\n_________\n(^١) أبو داود (٤٠٩٦).\n(^٢) مسلم (٢٠٨٦) كتاب: اللباس، باب: تحريم جر الثوب خيلاء.\n(^٣) أبو داود (٤٠٩٣).\n(^٤) \"المصنف\" ٥/ ١٦٦ (٢٤٨١٢)\n(^٥) رواه أحمد في \"المسند\" ٥/ ٩، والنسائي في \"الكبرى\" ٥/ ٤٩١، وابن أبي شيبة ٥/ ١٦٧، والبخاري في \"التاريخ الكبير\" ٢/ ٦٤.\n(^٦) \"المصنف\" ٥/ ١٦٨ (٢٤٨٢٤، ٤٢٨٢٥).","vol":"27","page":592},{"text":"فرع:\nقال صاحب \"القنية\": اختلف في المسدل في الصلاة، فقيل: يكره بدون القميص، ولا يكره عليه وفوق الإزار. وقيل: يكره كما في الصلاة، والصحيح أنه لا يكره، وهذا عجيب، فالنهي فيها وارد.","vol":"27","page":593},{"text":"<span data-type='title' id=toc-3525>٦ - باب الإِزَارِ الْمُهَدَّبِ</span>\nوُيذْكَرُ عَنِ الزُّهْرِيِّ، وَأَبِي بَكْرِ بْنِ مُحَمَّدٍ، وَحَمْزَةَ بْنِ أَبِي أُسَيْدٍ، وَمُعَاوِيَةَ بْنِ عَبْدِ اللهِ بْنِ جَعْفَرٍ أَنَّهُمْ لَبِسُوا ثِيَابًا مُهَدَّبَةً.\n\n٥٧٩٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: جَاءَتِ امْرَأَةُ رِفَاعَةَ الْقُرَظِيِّ رَسُولَ اللهِ - ﷺ - وَأَنَا جَالِسَةٌ وَعِنْدَهُ أَبُو بَكْرٍ، فَقَالَتْ: يَا رَسُولَ اللهِ، إِنِّي كُنْتُ تَحْتَ رِفَاعَةَ فَطَلَّقَنِي فَبَتَّ طَلَاقِي، فَتَزَوَّجْتُ بَعْدَهُ عَبْدَ الرَّحْمَنِ بْنَ الزَّبِيرِ، وَإِنَّهُ وَاللهِ مَا مَعَهُ يَا رَسُولَ اللهِ إِلاَّ مِثْلُ هَذِهِ الْهُدْبَةِ. وَأَخَذَتْ هُدْبَةً مِنْ جِلْبَابِهَا، فَسَمِعَ خَالِدُ بْنُ سَعِيدٍ قَوْلَهَا وَهْوَ بِالْبَابِ لَمْ يُؤْذَنْ لَهُ، قَالَتْ: فَقَالَ خَالِدٌ: يَا أَبَا بَكْرٍ، أَلَا تَنْهَى هَذِهِ عَمَّا تَجْهَرُ بِهِ عِنْدَ رَسُولِ اللهِ - ﷺ -؟ فَلَا وَاللهِ مَا يَزِيدُ رَسُولُ اللهِ - ﷺ - عَلَى التَّبَسُّمِ، فَقَالَ لَهَا رَسُولُ اللهِ - ﷺ -: «لَعَلَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلَى رِفَاعَةَ، لَا، حَتَّى يَذُوقَ عُسَيْلَتَكِ وَتَذُوقِي عُسَيْلَتَهُ». فَصَارَ سُنَّةً بَعْدُ. [انظر: ٢٦٣٩ - مسلم: ١٤٣٣ - فتح ١٠/ ٢٦٤]\nثم ذكر حديث عائشة - ﵂ - في امرأة رفاعة القرظي السالف (^١).\nوليس فيه أكثر من أن الثياب المهدبة من لبس السلف وأنه لا بأس بها. وقال ابن التين: يريد بها غير مكفوفة الأسفل.\nوهدب الثوب وهدابه: تباعد أطرافه.\nوقال الداودي: ما يبقى من الخيوط من أطراف الأردية والأزر يكون لها كالكف لئلا ينسل، وليس ذلك من الخيلاء. وعند الهروي: هدبت الشيء: قطعته. قال: والهدبة: القطعة والطائفة، ومنه هدبة الثوب.\n_________\n(^١) سلف برقم (٢٦٣٩) كتاب: الشهادات، باب: شهادة المختبي.","vol":"27","page":594},{"text":"ولأبي داود من حديث جابر: (أتيت) (^١) النبي - ﷺوهو محتب بشملة وقد وقع هدبها على قدمه، وفيه: \"وإياك وإسبال الإزار فإنه من المخيلة\" (^٢).\nفصل:\nقولها: (فتزوجت بعده عبد الرحمن بن الزبير)، هو بفتح الزاي، والجلباب: الملحفة.\nوقوله: (\"لا حتى يذوق عسيلتك\") فيه رد واضح على ابن المسيب في دعواه حلها بالعقد، والعسيلة: حلاوة الفرج في الفرج ليس الإنزال، ودخلت الهاء في تصغير العسل؛ لأنه يذكر ويؤنث والغالب التأنيث، وقيل: إنما أنث لأنه أراد به العسيلة، وهي القطعة منه، يقال للقطعة من الذهب: ذهبة، وسمي به الجماع، شبهت لذته بالعسل.\nفائدة:\nمعاوية هذا قرشي هاشمي مدني (^٣)، روى عن رافع بن خديج وأبيه وجمع، وعنه ابنه والزهري وجمع، ثقة عالم، وروى له النسائي حديثًا \"لا تمثلوا بالبهائم\" (وابن ماجه) (^٤) آخر (^٥).\n_________\n(^١) في (ص ٢): رأيت.\n(^٢) أبو داود (٤٠٨٤).\n(^٣) انظر ترجمته في \"طبقات ابن سعد\" ٥/ ٣٢٩، \"ثقات العجلي\" (٥١)، \"التاريخ الكبير\" ٧/ ٣٣١ (١٤١٦)، \"تهذيب الكمال\" ٢٨/ ١٩٦ (٦٠٦٠).\n(^٤) من (ص ٢).\n(^٥) النسائي ٧/ ٢٣٨، وابن ماجه (١٣٨٨).","vol":"27","page":595},{"text":"<span data-type='title' id=toc-3526>٧ - باب الأَرْدِيَةِ</span>\nوَقَالَ أَنَسٌ - ﵁ -: جَبَذَ أَعْرَابِيٌّ رِدَاءَ النَّبِيِّ - ﷺ -.\n\n٥٧٩٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عَلِيُّ بْنُ حُسَيْنٍ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ أَخْبَرَهُ، أَنَّ عَلِيًّا - ﵁ - قَالَ: فَدَعَا النَّبِيُّ - ﷺ - بِرِدَائِهِ، ثُمَّ انْطَلَقَ يَمْشِي، وَاتَّبَعْتُهُ أَنَا وَزَيْدُ بْنُ حَارِثَةَ، حَتَّى جَاءَ الْبَيْتَ الَّذِي فِيهِ حَمْزَةُ، فَاسْتَأْذَنَ فَأَذِنُوا لَهُمْ. [انظر: ٢٠٨٩ - مسلم: ١٩٧٩ - فتح ١٠/ ٢٦٥]\nيريد به ما ذكره بعد في البرود والحبرة.\nثم ساق حديث عليّ - ﵁ - دعا رسول الله - ﷺ - بِرِدَائِهِ فارتدى، ثُمَّ انْطَلَقَ يَمْشِي، وَاتَّبَعْتُهُ أَنَا وَزَيْدُ بْنُ حَارِثَةَ، حَتَّى جَاءَ البَيْتَ الذِي فِيهِ حَمْزَةُ، (فَاسْتَأْذَنَ) (^١) فَأَذِنُوا لَهُمْ.\nسلف في البيوع والمغازي والخمر والشرب (^٢).\nفيه؛ أن الرداء من لباسه - ﷺ -، غير أنه لم يذكر في الحديث صفة لباسه به إن كان مشتملًا به أو متطيلسًا أو على هيئة لباسنا اليوم، وقد روي عن طاوس أنه قال: الشملة من الزينة التي أمر الله بأخذها عند كل مسجد (^٣).\nفصل:\nوقوله: (جبذ أعرابي) أي: جذبه، وهو مقلوب منه، وأصل الجذب المد، والرداء تثنيته: رداءان أو رداوان، لأن كل اسم ممدود لا تخلو\n_________\n(^١) في (ص ٢): فاستأذنوا.\n(^٢) سلف برقم (٢٠٨٩) كتاب: البيوع، باب: ما قيل في الصواغ. وبرقم (٤٠٠٣) كتاب: المغازي. وبرقم (٢٣٧٥) كتاب: الشرب، باب: بيع الحطب والكلأ.\n(^٣) رواه عبد الرزاق ٣/ ٢٠٤ (٥٣٣٣).","vol":"27","page":596},{"text":"همزته أن تكون أصلية فتترك في التثنية على حالها فتقول: خطاءان وجزاءان (^١)، أو تكون للتأنيث فتقلب واوًا لا غير مثل: صفراوان وسوداوان، وتكون منقلبة عن واو وياء مثل: كساء ورداء أو ملحقة مثل عِلباء وحرباء ملحقة بسِرْدَاح شِمْلال فأنت في ذلك كله بالخيار بين قلبها واوًا وتركها همزة. قاله في \"الصحاح\" (^٢)، وهو أجود.\n_________\n(^١) في (ص ٢): قرآن.\n(^٢) \"الصحاح\" ٣/ ٢٣٥٥ مادة: (ردى).","vol":"27","page":597},{"text":"<span data-type='title' id=toc-3527>٨ - باب لُبْسِ الْقَمِيصِ</span>\nوَقَوْلِ اللهِ تَعَالَى حِكَايَةً عَنْ يُوسُفَ: ﴿اذْهَبُوا بِقَمِيصِي هَذَا فَأَلْقُوهُ على وَجْهِ أَبِي يَأْتِ بَصِيرًا﴾ [يوسف: ٩٣].\n\n٥٧٩٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، مَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ؟ فَقَالَ النَّبِيُّ - ﷺ -: «لَا يَلْبَسُ الْمُحْرِمُ الْقَمِيصَ، وَلَا السَّرَاوِيلَ، وَلَا الْبُرْنُسَ، وَلَا الْخُفَّيْنِ، إِلاَّ أَنْ لَا يَجِدَ النَّعْلَيْنِ، فَلْيَلْبَسْ مَا هُوَ أَسْفَلُ مِنَ الكَعْبَيْنِ». [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح ١٠/ ٢٦٦]\n\n٥٧٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قَالَ: أَتَى النَّبِيُّ - ﷺ - عَبْدَ اللهِ بْنَ أُبَيٍّ بَعْدَ مَا أُدْخِلَ قَبْرَهُ، فَأَمَرَ بِهِ فَأُخْرِجَ، وَوُضِعَ عَلَى رُكْبَتَيْهِ، وَنَفَثَ عَلَيْهِ مِنْ رِيقِهِ، وَأَلْبَسَهُ قَمِيصَهُ، وَاللهُ أَعْلَمُ. [انظر: ١٢٧٠ - مسلم: ٢٧٧٣ - فتح ١٠/ ٢٦٦]\n\n٥٧٩٦ - حَدَّثَنَا صَدَقَةُ، أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ قَالَ: لَمَّا تُوُفِّيَ عَبْدُ اللهِ بْنُ أُبَيٍّ جَاءَ ابْنُهُ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَعْطِنِي قَمِيصَكَ أُكَفِّنْهُ فِيهِ، وَصَلِّ عَلَيْهِ، وَاسْتَغْفِرْ لَهُ. فَأَعْطَاهُ قَمِيصَهُ، وَقَالَ: «إِذَا فَرَغْتَ فَآذِنَّا». فَلَمَّا فَرَغَ آذَنَهُ، فَجَاءَ لِيُصَلِّيَ عَلَيْهِ، فَجَذَبَهُ عُمَرُ فَقَالَ: أَلَيْسَ قَدْ نَهَاكَ اللهُ أَنْ تُصَلِّيَ عَلَى الْمُنَافِقِينَ؟ فَقَالَ: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللهُ لَهُمْ﴾ [التوبة: ٨٠]. فَنَزَلَتْ: ﴿وَلَا تُصَلِّ على أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ [التوبة: ٨٤] فَتَرَكَ الصَّلَاةَ عَلَيْهِمْ. [انظر: ١٢٦٩ - مسلم: ٢٤٠٠ - فتح ١٠/ ٢٦٦]\nذكر فيه حديث ابن عمر - ﵄ - أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، مَا يَلْبَسُ المُحْرِمُ مِنَ الثِّيَابِ؟ قَالَ: \"لَا يَلْبَسُ المُحْرِمُ القَمِيصَ\". الحديث.","vol":"27","page":598},{"text":"وقد سلف (^١).\nوحديث جابر بن عبد الله - ﵄ - قال أَتَى النَّبِيُّ - ﷺ - عَبْدَ اللهِ بْنَ أُبَيِّ بَعْدَ مَا أُدْخِلَ قَبْرَهُ، فَأَمَرَ بِهِ فَأُخْرِجَ، وَوُضِعَ عَلَى رُكْبَتَيْهِ، وَنَفَثَ عَلَيْهِ مِنْ رِيقِهِ، وَأَلْبَسَهُ قَمِيصَهُ، والله أَعْلَمُ.\nوحديث نافع عَنْ عَبْدِ اللهِ قَالَ: لَمَّا تُوُفِّيَ عَبْدُ اللهِ بْنُ أُبَيِّ جَاءَ ابنهُ .. الحديث، وسلف في الجنائز (^٢)، وأخرج حديث جابر هنا عن عبدان: عبد الله بن عثمان (^٣)، وفي الجهاد عن عبد الله بن محمد، وفي الجنائز عن مالك بن إسماعيل كلهم عن ابن عيينة، عن عمرو، عن جابر (^٤)، وأخرجه مسلم في التوبة عن زهير وأبي بكر وأحمد بن عبدة كلهم عن ابن عيينة، (والنسائي في الجنائز) (^٥) (^٦):\nقلت: جاء ذكر القميص في عدة أحاديث أخر.\n_________\n(^١) سلف في خمسة مواضع، أولها: (١٣٤) كتاب: العلم، باب: من أجاب السائل بأكثر مما سأله.\n(^٢) سلف برقم (١٢٦٩) باب: الكفن في القميص.\n(^٣) قال الحافظ في \"الفتح\" ١٠/ ٢٦٦: زاد القابسي (عبد الله بن عثمان بن محمد) وهو تحريف، وليس من شيوخ البخاري من اسمه عبد الله بن عثمان إلا عبدان، ووقع في رواية أبي زيد المروزي (عبد الله بن محمد) فإن كان ضبطه فلعله اختلاف على البخاري، وفي شيوخه عبد الله بن محمد الجعفي، وهو أشهرهم وابن أبي شيبة، وابن أبي الأسود كذلك وعبد الله بن محمد بن أسماء، وليست له رواية عنده عن ابن عيينة، وعبد الله بن محمد النفيلي كذلك. اهـ.\n(^٤) سلف برقم (١٢٧٠) كتاب: الجنائز، باب: الكفن في القميص، وبرقم (٣٠٠٨) كتاب: الجهاد، باب: الكسوة للأسارى.\n(^٥) مسلم (٢٧٧٣) كتاب: صفات المنافقين، والنسائي ٤/ ٣٧ - ٣٨.\n(^٦) من (ص ٢).","vol":"27","page":599},{"text":"منها: حديث عائشة - ﵂ - (السالف في الجنائز) (^١) كفن في ثلاثة أثواب ليس فيها قميص ولا عمامة (^٢).\nومنها: حديث أم سلمة - ﵂ - عند الترمذي: كان أحب الثياب إلى رسول الله - ﷺ - القميص. ثم قال: حسن غريب إنما نعرفه من حديث عبد المؤمن بن خالد عن عبد الله بن بريدة، عنها. وروى بعضهم هذا الحديث عن أبي تميلة، (عن عبد المؤمن بن خالد) (^٣) عن عبد الله بن بريدة، عن أمه، عنها. وسمعتُ (^٤) محمد بن إسماعيل (^٥) يقول: حديث ابن بريدة عن أمه، عن أم سلمة أصح (^٦).\nقلت: ومن هذا الوجه أخرجه أبو داود عن زياد بن أيوب، عن أبي تميلة (^٧).\nومنها: حديث أسماء بنت يزيد بن السكن (قالت) (^٨): كان كُمُّ يد رسول الله - ﷺ - إلى الرسغ. أخرجه أيضًا الترمذي، وقال: حسن غريب (^٩).\nومنها: حديث أبي هريرة - ﵁ - قال: كان - ﷺ - إذا لبس قميصًا بدأ\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (١٢٦٤) باب: الثياب البيض للكفن.\n(^٣) ساقط من الأصول، والمثبت من الترمذي.\n(^٤) أي: الترمذي.\n(^٥) هو البخاري.\n(^٦) الترمذي (١٧٦٢ - ١٧٦٤)، وصححها الألباني في \"صحيح الترغيب والترهيب\" (٢٠٢٨).\n(^٧) أبو داود (٤٠٢٦).\n(^٨) في الأصل: (قال). والمثبت من \"جامع الترمذي\" وهو الصواب.\n(^٩) الترمذي (١٧٦٦) وضعفه الألباني في \"السلسلة الضعيفة\" ٥/ ٤٧٤.","vol":"27","page":600},{"text":"بميامنه، أخرجه أيضًا، ثم قال: رواه غير واحد عن شعبة، ولم يرفعه، وإنما رفعه عبد الصمد بن عبد (الوارث) (^١)، عن شعبة. ومن هذا الوجه أخرجه ابن حبان في \"صحيحه\" (^٢).\nومنها: حديث أبي سعيد: كان - ﷺ - إذا استجد ثوبًا سماه باسمه: عمامة أو قميصًا أو رداءً .. الحديث أخرجه أيضًا (^٣)، وذكر أبو داود أن حماد بن سلمة وعبد الوهاب أرسلاه (^٤)، وفيما ذكرناه رد على قول ابن العربي في \"سراجه\": ما سمعت للقميص ذكرًا صحيحًا إلا في الآية السالفة، وحديث ابن أُبَي وتكفينه في قميصه، ولم أر لهما ثالثًا فيما يتعلق برسول الله - ﷺ - في خاصته. وقال ابن بطال: فيه أن لبس القميص من الأمر القديم، وكذا كل ما ذكر في حديث ابن عمر من السراويل والبرانس وغيرهما (^٥).\nفصل:\nقوله في المحرم، في حديث ابن عمر: (\"لا يجد النعلين فليلبس ما أسفل من الكعبين\").\nقال ابن حبيب: كان هذا في بدء الإسلام والنعال قليلة، فأما الآن فلا يلبس الخفين وإن قطعهما أسفل من الكعبين، وقال غيره: ظاهر قول مالك خلاف ذلك (^٦).\n_________\n(^١) في الأصل: (الوهاب)، والمثبت من الترمذي، وهو الصواب.\n(^٢) الترمذي (١٧٦٥)، وابن حبان ١٢/ ٢٤١ (٥٤٢٢)، وصححه الألباني في \"صحيح الترمذي\" (١٤٤٥).\n(^٣) الترمذي (١٧٦٧)، وصححه الألباني في \"صحيح الترمذي\" (١٤٤٦).\n(^٤) أبو داود (٤٠٢٢).\n(^٥) \"شرح ابن بطال\" ٩/ ٨٣.\n(^٦) \"النوادر والزيادات\" ٢/ ٣٤٥.","vol":"27","page":601},{"text":"فصل:\nقال الداودي: في حديث أبي هذا خلاف حديث أنس، وأرى حديث أنس هو المحفوظ؛ لأنه قال هنا: أليس قد نهاك الله أن تصلي على المنافقين؟ وفي آخره: فنزلت: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ جعل النهي بعد قوله: أليس قد نهاك. هذا هو المحفوظ؛ وإنما أنزل بعد التخيير: ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ﴾ الآية، وفي حديث ابن أبي نزلت هذِه في حياته، والصحيح ما رواه أنس، وإنما فعل ذلك رجاء التخفيف عنه.","vol":"27","page":602},{"text":"<span data-type='title' id=toc-3528>٩ - باب جَيْبِ الْقَمِيصِ مِنْ عِنْدِ الصَّدْرِ وَغَيْرِهِ</span>\n٥٧٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنِ الْحَسَنِ، عَنْ طَاوُسٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: ضَرَبَ رَسُولُ اللهِ - ﷺ - مَثَلَ البَخِيلِ وَالمُتَصَدِّقِ، كَمَثَلِ رَجُلَيْنِ عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ، قَدِ اضْطُرَّتْ أَيْدِيهِمَا إِلَى ثُدِيِّهِمَا وَتَرَاقِيهِمَا، فَجَعَلَ المُتَصَدِّقُ كُلَّمَا تَصَدَّقَ بِصَدَقَةٍ انْبَسَطَتْ عَنْهُ حَتَّى تَغْشَى أَنَامِلَهُ وَتَعْفُوَ أَثَرَهُ، وَجَعَلَ الْبَخِيلُ كُلَّمَا هَمَّ بِصَدَقَةٍ قَلَصَتْ، وَأَخَذَتْ كُلُّ حَلْقَةٍ بِمَكَانِهَا. قَالَ أَبُو هُرَيْرَةَ: فَأَنَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ بِإِصْبَعِهِ هَكَذَا فِي جَيْبِهِ، فَلَوْ رَأَيْتَهُ يُوَسِّعُهَا وَلَا تَتَوَسَّعُ.\nتَابَعَهُ ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، وَأَبُو الزِّنَادِ، عَنِ الأَعْرَجِ فِي الجُبَّتَيْنِ. وَقَالَ حَنْظَلَةُ: سَمِعْتُ طَاوُسًا، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: جُبَّتَانِ. وَقَالَ جَعْفَرٌ، عَنِ الأَعْرَجِ: جُبَّتَانِ. [انظر: ١٤٤٣ - مسلم: ١٠٢١ - فتح ١٠/ ٢٦٧]\nالجيب بالفتح يقال: جبت القميص، أجيبه وأجوبه، إذا قورت جيبه.\nذكر فيه من حديث أبي عامر -واسمه عبد الملك بن عمرو العقدي أخرجا له- ثنا إبراهيم بن شافع -وهو مخزومي مكي، أخرجا له أيضًا- عن الحسن، عن طاوس، عن أبي هريرة - ﵁ - قال: ضرب رسول الله - ﷺ - مثل البخيل والمتصدق كمثل رجلين عليهما جبتان من حديد .. المذكور في الزكاة، وفيه: فقال أبو هريرة: فأنا رأيت رسول الله - ﷺ - يقول بإصبعيه هكذا في جيبه، فلو رأيته يوسعها ولا توسع.\nتابعه ابن طاوس عن أبيه، وأبو الزناد عن الأعرج في الجبتين وقال: سمعت حنظلة: سمعت طاوسًا يقول: سمعت أبا هريرة يقول: جبتان. قال جعفر عن الأعرج: جنتان.","vol":"27","page":603},{"text":"أما متابعة ابن طاوس عن أبيه فسلفت في الزكاة (^١).\nوقوله: (وأبو الزناد) خرجه مسلم (^٢) من طريق ابن عيينة عن […] (^٣)، وحديث حنظلة أخرجه الإسماعيلي عن الفضل بن سهل، ثنا إسحاق الرازي، ثنا حنظلة به، ثم قال: كأن أبا عبد الله أورد الخبر، فيصير ما يوضع فيه الشيء في الصدر، وليس هو كذلك، وإنما الجيب الذي يحيط بالعنق. جُيِّبَ الثوب أي: جعل فيه ثقب، فإدخاله - ﷺ - إصبعه في جيبه هو في هذا الموضع الذي وصف، إلا أنه وضع إصبعيه من الجيب حيث يلي الصدر.\nوقال البخاري في الزكاة: وقال الليث: حدثني جعفر بن هرمز، سمعت أبا هريرة، عن النبي - ﷺ -: \"جبتان\". ووقع في نسخة أبي ذر: جعفر بن حيان، فخطأ وصوابه ابن ربيعة وهو شيخ الليث.\nوقال ابن بطال: في هذا الحديث دلالة أن الجيب في ثياب السلف كان عند الصدر على ما (يصنع عندنا) (^٤) اليوم بالأندلس، ووجهه أنه - ﷺ - شبه البخيل والمتصدق برجلين عليهما جبتان من حديد قد اضطرت أيديهما إلى ثديهما وتراقيهما، فتبسط على جسد المتصدق، وتشد على يدي البخيل إذا همّ بالصدقة، وتمسكهما في الموضع الذي\n_________\n(^١) سلف برقم (١٤٤٣) باب: مثل المتصدق والبخيل.\n(^٢) مسلم برقم (١٠٢١) كتاب: الزكاة، باب: مثل المنفق والبخيل.\n(^٣) بياض بالأصل بمقدار كلمتين، وكتب الناسخ فوقه: (كذا). ثم رأيت في هامش الأصل ما نصه: حاشية: خرجه مسلم في الزكاة عن عمرو الناقد، والنسائي فيها عن محمد بن منصور الجواز؛ كلاهما عن سفيان بن عيينة، عن أبي الزناد، عن الأعرج، عن أبي هريرة. [قلت: سلف قريبًا تخريجه عند مسلم، أما النسائي فرواه في \"المجتبى\" ٥/ ٧٠].\n(^٤) كذا بالأصل وفي \"شرح بن بطال\" (على ما تضعه النساء).","vol":"27","page":604},{"text":"اضطرتهما إليه، وهو الثدي والتراقي، وذلك في صدره وفيه، يروم أن يوسع حلقها ولا تتسع، بينه قول أبي هريرة - ﵁ -: أنا رأيت رسول الله - ﷺ - يقول بإصبعه هكذا في جبته يوسعها ولا تتسع، فبان أن جيبه - ﵇ - كان في صدره؛ لأنه لو كان في منكبه لم تكن يداه مضطرة إلى ثدييه وتراقيه، وهذا استدلال حسن (^١).\nفصل:\nقوله: (تراقيهما) جمع: ترقوة بفتح التاء، قال الخليل وغيره: هي فَعْلُوة (^٢)، ولا تقله بضم التاء، وهي: العظم الذي بين ثُغْرَةِ النَّحر والعَاتق (^٣).\nوقال ثابت: الترقوتان: العظمان المشرفان في أعلى الصدر إلى طرف ثغرة النحر، وهي الهزمة التي بينهما.\nفصل:\nوقوله: (جبتان) بالباء والنون، يصح أن تميل بها، وأفصحها النون، وهو: ما يستتر به الإنسان فيجنه، أي: يغطيه.\nوقوله: (إلى ثديهما)، هو بضم الثاء جمع ثدي، مثل ظبي وظبى، وحلي وحلى، وثدي أيضًا بكسر الثاء لما بعدها من الكسر، وأصل جمعه فعول، اجتمع حرفا علة وسبق الأول بالسكون، فقلبت الواو ياء وأدغمت في الياء، وكسرت الدال لتصح الياء، والثدي يذكر ويؤنث، وهي للمرأة والرجل أيضًا، والجمع: أَثْدٍ مثل أطب هكذا\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٨٤ - ٨٥.\n(^٢) في (ص ٢): فعولة، وهي مخالفة لما في مصادر التخريج، ولما في الأصل.\n(^٣) \"العين\" ٥/ ١٢٦ مادة: ترق، وانظر: \"تهذيب اللغة\" ١/ ٤٣٦، \"لسان العرب\" ١/ ٤٢٩، \"تاج العروس\" ١٣/ ٥٥.","vol":"27","page":605},{"text":"في \"الصحاح\" (^١)، وقال ابن فارس: الثدي للمرأة يذكر ويؤنث، وثندوة الرجل كثدي المرأة، وهو مهموز إذا ضم أوله، فإن فتحت لم تهمز (^٢).\nوقوله: (حتى تغشى أنامله) الأنامل: رءوس الأصابع، واحدها: أنملة بالفتح، وكذا اقتصر عليه ابن التين، وفيها تسع لغات: تثليث الهمزة مع تثليث الميم، ومعنى قلصت: انقبضت وانضمت. والحلقة بسكون اللام، وكذا حلقة الباب والقوم، وجمعها حلق على غير قياس.\nوقول أبي هريرة: (فأنا رأيت رسول الله - ﷺ - يقول بإصبعيه ..) إلى آخره، قيل: فيه دليل أن جيبه كان في صدره؛ لأنه لو كان في منكبه لم تكن يداه مضطرتين إلى ثدييه وتراقيه، وهو ما أسلفناه أولًا.\n_________\n(^١) \"الصحاح\" ٦/ ٢٢٩١ مادة (ثدا).\n(^٢) \"مجمل اللغة\" ١/ ١٥٧.","vol":"27","page":606},{"text":"<span data-type='title' id=toc-3529>١٠ - باب مَنْ لَبِسَ جُبَّةً ضَيِّقَةَ الْكُمَّيْنِ فِي السَّفَرِ</span>\n٥٧٩٨ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي أَبُو الضُّحَى قَالَ: حَدَّثَنِي مَسْرُوقٌ قَالَ: حَدَّثَنِي الْمُغِيرَةُ بْنُ شُعْبَةَ قَالَ: انْطَلَقَ النَّبِيُّ - ﷺ - لِحَاجَتِهِ ثُمَّ أَقْبَلَ، فَتَلَقَّيْتُهُ بِمَاءٍ، فَتَوَضَّأَ وَعَلَيْهِ جُبَّةٌ شَأْمِيَّةٌ، فَمَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ، فَذَهَبَ يُخْرِجُ يَدَيْهِ مِنْ كُمَّيْهِ فَكَانَا ضَيِّقَيْنِ، فَأَخْرَجَ يَدَيْهِ مِنْ تَحْتِ الْجُبَّةِ، فَغَسَلَهُمَا وَمَسَحَ بِرَأْسِهِ وَعَلَى خُفَّيْهِ. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح ١٠/ ٢٦٨]\nذكر فيه حديث المغيرة - ﵁ -: وَعَلَيْهِ جُبَّةٌ شَأمِيَّةٌ، وقد سلف في الطهارة (والصلاة والجهاد، وأخرجه مسلم والنسائي وابن ماجه) (^١) (^٢)، وترجم عليه أيضا.\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (١٨٢) كتاب: الطهارة، باب: الرجل يوضئ صاحبه، وبرقم (٣٦٣) كتاب: الصلاة، باب: الصلاة في الجبة الشامية، وبرقم (٢٩١٨) كتاب: الجهاد، باب: الجبة في السفر والحرب، ومسلم (٢٧٤) كتاب: الطهارة، باب: المسح على الخفين، والنسائي ١/ ٨٢، وابن ماجه (٣٨٩).","vol":"27","page":607},{"text":"<span data-type='title' id=toc-3530>١١ - باب جُبَّةِ الصُّوفِ فِي الغَزْوِ</span>\n٥٧٩٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ، عَنْ عُرْوَةَ بْنِ الْمُغِيرَةِ، عَنْ أَبِيهِ - ﵁ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - ذَاتَ لَيْلَةٍ فِي سَفَرٍ فَقَالَ: «أَمَعَكَ مَاءٌ؟». قُلْتُ: نَعَمْ. فَنَزَلَ عَنْ رَاحِلَتِهِ، فَمَشَى حَتَّى تَوَارَى عَنِّي فِي سَوَادِ اللَّيْلِ، ثُمَّ جَاءَ فَأَفْرَغْتُ عَلَيْهِ الإِدَاوَةَ، فَغَسَلَ وَجْهَهُ وَيَدَيْهِ، وَعَلَيْهِ جُبَّةٌ مِنْ صُوفٍ، فَلَمْ يَسْتَطِعْ أَنْ يُخْرِجَ ذِرَاعَيْهِ مِنْهَا حَتَّى أَخْرَجَهُمَا مِنْ أَسْفَلِ الْجُبَّةِ، فَغَسَلَ ذِرَاعَيْهِ، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ أَهْوَيْتُ لأَنْزِعَ خُفَّيْهِ فَقَالَ: «دَعْهُمَا، فَإِنِّي أَدْخَلْتُهُمَا طَاهِرَتَيْنِ\" فَمَسَحَ عَلَيْهِمَا. [انظر: ١٨٢ - مسلم: ٢٧٤ - فتح ١٠/ ٢٦٨]\nوذكره بلفظ: (وعليه جبة من صوف)\nوهو دال على أن ثياب السلف في الحضر لم تكن أكمامها بضيق أكمام هذِه الجبة التي لبسها - ﷺ - في سفره؛ لأنه لم يذكر عنه أنه أخرج يديه من تحت ثيابه لضيق كميه إلا في هذِه المرة، ولو فعله في الحضر دائمًا لنقل.\nوفيه: دلالة أيضًا أن ثياب السفر أخصر من ثياب الحضر، فلباس الأكمام الضيقة والواسعة جائز إذا لم يكن مثل سعة أكمام النساء؛ لأن زي النساء لا يجوز للرجال استعماله على ما سنعلمه في كتاب الزينة، وقد كره مالك للرجل سعة الثوب وطوله، وأما لباس الصوف فجائز في الغزو وغيره إذا لم يرد لابسه به الشهرة.\nوسئل مالك عن لباس الصوف الغليظ، فقال: لا خير فيه في الشهرة، ولو كان يلبسه تارة وينزعه أخرى لرجوت، وأما المواظبة حتى يعرف به ويشتهر فلا أحبه، ومن غليظ القطن ما هو في ثمنه وأبعد من الشهرة منه، وقد قال - ﷺ - للرجل:","vol":"27","page":608},{"text":"\"ليرى عليك مالك\" (^١).\nوقال مالك أيضًا: لا أكره لباس الصوف لمن لم يجد غيره، وأكرهه لمن يجد غيره؛ ولأن يخفي عمله أحب إليَّ، وكذلك كان شأن من مضى. قيل: إنما يريد التواضع بلبسه، قيل: يجد من القطن بثمن الصوف (^٢).\nفصل:\nشاميّة -بتشديد الياء وتخفيفها- قال في \"الصحاح\": مَرْأة شَأَمِيَّةٌ، وَشَآمِيَةٌ مخففة الياء (^٣). والإداوة: المَطْهَرة.\nوقوله: (ثم أهويت لأنزع خفيه)، أي: أومأت.\nوقوله: (\"فإني أدخلتهما طاهرتين\")، يريد بالطهر: الوضوء، وهذا مشهور مذهب مالك جواز المسح على الخف في السفر والحضر، وله قول آخر: اختصاصه بالسفر، وثالث: المنع مطلقًا، وعنه غير ذلك (^٤).\n_________\n(^١) رواه أبو داود (٤٠٦٢)، والنسائي ٨/ ١٨٠ - ١٨١، ١٩٦، وأحمد ٣/ ٤٧٣، والطبراني ٢٢/ ٢٧٧، والحاكم ٤/ ١٨١، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٤٦٢ (١٢٦٢، ١٢٦٣)، وصححه الألباني في \"صحيح الجامع\" (٢٥٤).\n(^٢) \"شرح ابن بطال\" ٩/ ٨٦.\n(^٣) \"الصحاح\" ٥/ ١٩٥٧ مادة: (شأم).\n(^٤) \"المنتقى\" ١/ ٧٧.","vol":"27","page":609},{"text":"<span data-type='title' id=toc-3531>١٢ - باب: القَبَاءِ وَفَرُّوجِ حَرِيرٍ</span>\nوَهْوَ القَبَاءُ، وُيقَالُ: هُوَ الذِي لَهُ شَقٌّ مِنْ خَلْفِهِ.\n\n٥٨٠٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ قَالَ: قَسَمَ رَسُولُ اللهِ - ﷺ - أَقْبِيَةً، وَلَمْ يُعْطِ مَخْرَمَةَ شَيْئًا، فَقَالَ مَخْرَمَةُ: يَا بُنَيَّ، انْطَلِقْ بِنَا إِلَى رَسُولِ اللهِ - ﷺ -. فَانْطَلَقْتُ مَعَهُ، فَقَالَ ادْخُلْ فَادْعُهُ لِي. قَالَ: فَدَعَوْتُهُ لَهُ، فَخَرَجَ إِلَيْهِ وَعَلَيْهِ قَبَاءٌ مِنْهَا فَقَالَ: «خَبَأْتُ هَذَا لَكَ». قَالَ: فَنَظَرَ إِلَيْهِ فَقَالَ: رَضِيَ مَخْرَمَةُ. [انظر: ٢٥٩٩ - مسلم: ١٠٥٨ - فتح ١٠/ ٢٦٩]\n\n٥٨٠١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ - ﵁ - أَنَّهُ قَالَ: أُهْدِيَ لِرَسُولِ اللهِ - ﷺ - فَرُّوجُ حَرِيرٍ، فَلَبِسَهُ، ثُمَّ صَلَّى فِيهِ، ثُمَّ انْصَرَفَ فَنَزَعَهُ نَزْعًا شَدِيدًا -كَالْكَارِهِ لَهُ- ثُمَّ قَالَ: «لَا يَنْبَغِي هَذَا لِلْمُتَّقِينَ». تَابَعَهُ عَبْدُ اللهِ بْنُ يُوسُفَ، عَنِ اللَّيْثِ، وَقَالَ غَيْرُهُ: فَرُّوجٌ حَرِيرٌ. [انظر: ٣٧٥ - مسلم: ٢٠٧٥ - فتح ١٠/ ٢٦٩]\nذكر فيه حديث المسور بن مخرمة - ﵄ -: قَسَمَ رَسُولُ اللهِ - ﷺ - أَقْبِيَةً، وَلَمْ يُعْطِ مَخْرَمَةَ منها شَيْئًا، فَقَالَ مَخْرَمَةُ: يَا بُنَيّ، انْطَلِقْ بِنَا إِلَى رَسُولِ اللهِ - ﷺ -. فَانْطَلَقْتُ مَعَهُ، فَقَالَ: ادْخُلْ فَادْعُهُ لِي. قَالَ: فَدَعَوْتُهُ لَهُ، فَخَرَجَ إِلَيْهِ وَعَلَيْهِ قَبَاءٌ مِنْهَا فَقَالَ: \"خَبَأْتُ هذا لَكَ\". قَالَ: فَنَظَرَ إِلَيْهِ فَقَالَ: رَضِيَ مَخْرَمَةُ.\n(وقد سلف في الهبة والشهادات والخمس) (^١) (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٢٥٩٩) كتاب: الهبة، باب: كيف يقبض العبد والمتاع، وبرقم (٢٦٥٧) كتاب: الشهادات، باب: شهادة الأعمى، وبرقم (٣١٢٧) كتاب: الخمس، باب: قسمة الإمام ما يقدم عليه.","vol":"27","page":610},{"text":"وحديث أبي الخير مرثد بن عبد الله اليزني -أخرجا له- عن عقبة بن عامر أنه قال: أُهْدِيَ لِرَسُولِ اللهِ - ﷺ - فَرُّوجُ حَرِيرٍ، فَلَبِسَهُ، ثُمَّ صَلَّى فِيهِ، ثُمَّ انْصَرَفَ فَنَزَعَهُ نَزْعًا شَدِيدًا -كَالْكَارِهِ لَهُ- ثُمَّ قَالَ: \"لَا يَنْبَغِي هذا لِلْمُتَّقِينَ\". تَابَعَهُ عَبْدُ اللهِ بْنُ يُوسُفَ، عَنِ اللَّيْثِ، وَقَالَ غَيْرُهُ: فَرُّوجٌ حَرِيرٌ.\nوهذِه المتابعة سلفت مسندة أول الصلاة (^١)، (وأخرجه مسلم والنسائي (^٢)، وأخرجه ابن حبان في \"صحيحه\" وقال: فروج الحرير هو الثوب الذي يكون على ذروره حرير دون أن يكون الكل من الحرير، ولو كان الكل حريرًا ما لبسه ولا صلى فيه، وهذا معنى خبر عمر بن الخطاب إلا موضع أصبعين أو ثلاث أو أربع) (^٣) (^٤).\nالقباء ممدود، وقال (ابن دريد) (^٥): هو مأخوذ من قبوت الشيء، أي: جمعته (^٦)، قال غيره: ومنه حرف مقبو إذا كان مضمومًا.\nقال ابن بطال: القباء من لبس الأعاجم على أن يكون - ﵇ - نزعه من أجل ذلك ففي أبي داود من حديث ابن عمر - ﵄ - قال: قال - ﷺ -: \"من تشبه بقوم فهو منهم\" (^٧) ويمكن أن يكون نزعه من أجل أنه من\n_________\n(^١) سلفت برقم (٣٧٥) باب: من صلى في فروج حرير ثم نزعه.\n(^٢) مسلم (٢٠٧٥) كتاب: اللباس، والنسائي ٢/ ٧٢.\n(^٣) \"صحيح ابن حبان\" ١٢/ ٢٤٨.\n(^٤) من (ص ٢).\n(^٥) في الأصل: أبو زيد.\n(^٦) \"جمهرة اللغة\" ٢/ ١٠٢٦ مادة: قبا.\n(^٧) رواه أبو داود (٤٠٣١)، وأحمد ٢/ ٥٠، والطبراني في \"مسند الشاميين\" ١/ ١٣٥ (٢١٦)، والبيهقي في \"الشعب\" ٢/ ٧٥، وقد حسنه ابن حجر في \"الفتح\" ١/ ٢٧١، وجوده ابن تيمية، وصححه الألباني في \"الإرواء\" (١٢٦٩).","vol":"27","page":611},{"text":"حرير، وقد نهى - ﷺ - عن لباس الحرير لذكور أمته (^١)، وسيأتي ما للعلماء فيه بعد هذا إن شاء الله تعالى.\nوالفروج بفتح الفاء وضمها. قال ابن فارس: الفُروج وضبط بالفتح، وهو قميص الصغير، قال: ويقال: هو القباء (^٢).\nوقال غيره: فروج حرير وكذلك تقدم له، إلا أن في بعض الروايات. أن أحدهما مشدد الراء، والآخر مخفف، ويحتمل أن يريد أن أحدهما غير مضاف، والآخر مضاف، كثوب (حرير) (^٣)، وباب حديد، وفي بعض الكتب ضبط أحدهما بفتح الفاء، والآخر بضمها، والفتح أوجه، لأن فعولًا بالضم ليس إلا في سبوح وقدوس وقروح.\n(فائدة:\nمخرمة والد المسور صحابي، وهو ابن نوفل بن أهيب بن عبد مناف بن زهرة الزهري، أمه: رقيقة بنت أبي صيفي بن هشام بن عبد مناف، وولده المسور أمه عاتكة أخت عبد الرحمن بن عوف) (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٨٨.\n(^٢) \"مجمل اللغة\" ٢/ ٧٢٠ مادة: (فرج).\n(^٣) في الأصل: خز.\n(^٤) من (ص ٢).","vol":"27","page":612},{"text":"<span data-type='title' id=toc-3532>١٣ - باب البَرَانِسِ</span>\n٥٨٠٢ - وَقَالَ لِي مُسَدَّدٌ: حَدَّثَنَا مُعْتَمِرٌ: سَمِعْتُ أَبِي قَالَ: رَأَيْتُ عَلَى أَنَسٍ بُرْنُسًا أَصْفَرَ مِنْ خَزٍّ. [فتح ١٠/ ٢٧١]\n\n٥٨٠٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، مَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ؟ قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَلْبَسُوا الْقُمُصَ، وَلَا الْعَمَائِمَ، وَلَا السَّرَاوِيلَاتِ، وَلَا البَرَانِسَ، وَلَا الخِفَافَ، إِلاَّ أَحَدٌ لَا يَجِدُ النَّعْلَيْنِ، فَلْيَلْبَسْ خُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الْكَعْبَيْنِ، وَلَا تَلْبَسُوا مِنَ الثِّيَابِ شَيْئًا مَسَّهُ زَعْفَرَانٌ وَلَا الوَرْسُ». [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح ١٠/ ٢٧١]\nوقال لِي مُسَدَّدٌ: ثَنَا مُعْتَمِرٌ: سَمِعْتُ أَبِي قَالَ: رَأَيْتُ عَلَى أَنَسٍ بُرْنُسًا أَصْفَرَ مِنْ خَزٍّ. كذا ذكره عن شيخه، وكأنه أخذه عنه مذاكرة. وروى ابن أبي شيبة، عن ابن علية، عن يحيى بن أبي إسحاق قال: رأيت على أنس بن مالك برنس (خز) (^١) (^٢).\nثم ساق حديث ابن عمر - ﵄ - السالف: ما يلبس المحرم من الثياب. وفيه: \"ولا البرانس\".\nسئل مالك عن لباس البرانس: أتكرهها فإنها تشبه لباس النصارى؟ قال: لا بأس بها، وقد كانت تلبس هنا. وقال عبد الله بن أبي بكر: ما كان أحد من القراء إلا له برنس يغدو فيه وخميصة يروح فيها.\nوأما لباس الخز -وهو بخاء معجمة، وزاي- حرير خلط بوبر وشبهه وأصله من وبر الأرنب فسمي -وإن خلط بكل وبر- خزًّا من أجل خلطه.\nوقال ابن العربي في \"سراجه\": هو ما أحد نوعيه -السدى\n_________\n(^١) في (ص ٢): حرير.\n(^٢) \"المصنف\" ٥/ ١٨١.","vol":"27","page":613},{"text":"أو اللحمة- حرير، والآخر (سواه) (^١) فقد لبسه جماعة من السلف، وكرهه آخرون، فمن لبسه: الصديق وابن عباس وأبو قتادة وابن أبي أوفى وسعد بن أبي وقاص وجابر وأنس، وأبو سعيد الخدري وأبو هريرة وابن الزبير وعائشة - ﵁ -، ومن التابعين ابن أبي ليلى والأحنف بن قيس وشريح والشعبي وعروة وأبو بكر بن عبد الرحمن وعمر بن عبد العزيز أيام إمارته -زاد ابن أبي شيبة في \"مصنفه\"- القاسم بن محمد وعبيد الله بن عبد الله والحسين بن علي وأبا بكرة وقيس بن أبي حازم وشبيل بن عزرة وأبا عبيدة بن عبد الله ومحمد بن علي بن حسين وسعيد بن المسيب وعلي بن زيد وابن عون، وعن خيثمة أن ثلاثة عشر من أصحاب محمد - ﷺ - كان يلبسون الخز (^٢). قال أبو داود: وقد لبس من الصحابة عشرون نفسًا [أو] أقل أو أكثر (^٣).\nوروى ابن وهب عن مالك أنه قال: لا يعجبني لبس الخز ولا أحرمه، وروى عنه ابن القاسم كراهته.\nقال الأبهري: إنما كرهه من أجل السرف، ولم يحرمه لأجل من لبسه من الصحابة، والنهي عنه لأجل التشبه بالعجم وزي المترفين، وكرهه ابن عمر وسالم والحسن وابن سيرين وسعيد بن جبير، وكان ابن المسيب لا يلبسه ولا ينهى عنه.\nوقال علي بن زيد: جلست إلى سعيد بن المسيب وعليه جبة خز فأخذ بكم جبتي وقال: ما أجود جبتك. قلت: وما تغني! قد أفسدوها علي. قال: ومن أفسدها؟ قلت: سالم. قال: إذا صلح\n_________\n(^١) كذا في (ص ٢) وفي الأصل: سواء.\n(^٢) \"المصنف\" ٥/ ١٤٩ - ١٥٠.\n(^٣) أبو داود، عقب حديث (٤٠٣٩).","vol":"27","page":614},{"text":"قلبك فالبس ما شئت، فذكرت قوله للحسن، فقال: إن من صلاح القلب ترك الخز (^١).\nفرع:\nيحرم المركب من الإبريسم وغيره إن زاد وزن الإبريسم، ويحل عكسه، وكذا إن استويا في الأصح عندنا، وذكر الزاهري من الحنفية أن ما كان من الثياب الغالب عليها القز كالخز وغيره فلا بأس به، ويكره ما كان ظاهره القز. وكذا ما كان خط منه قز وخط منه خز وهو ظاهر فلا خير فيه.\nوظاهر مذهب أبي حنيفة عدم الجمع في المتفرق إلا إذا كان خط منه خز وخط منه غيره بحيث يرى كله خزًّا فلا يجوز، فأما إذا كان كل واحد مستبينًا كالطرز في العمامة فظاهر المذهب أنه لا يجمع. (وجوزه الشافعي باطنًا غير ظاهر.\nقال القاضي: والصحيح جوازه؛ لأن الحرير ثبت منعه مع الذهب، بقي غيره على الإباحة لا سيما مع فعل الأعيان من الصحابة. ولأبي داود من حديث عبد الله بن سعد عن أبيه قال: رأيت رجلًا ببخارى على بغلة عليه عمامة خز سوداء، فقال: كسانيها رسول الله - ﷺ - (^٢). قال النسائي: قال بعضهم: إن هذا الرجل عبد الله بن خازم السلمي أمير خراسان (^٣).\n_________\n(^١) \"الاستذكار\" ٨/ ٣٠٥ - ٣٠٦، و\"شرح ابن بطال\" ٩/ ٨٧.\n(^٢) أبو داود (٤٠٣٨)، والنسائي في \"الكبرى\" ٥/ ٤٧٦.\n(^٣) جاء في هامش الأصل: وكذا نقله المحب الطبري في \"أحكامه\" عن النسائي، وكذا عينه المزي في \"أطرافه\". [قلت: عَيَّنَه المزي قائلًا: قيل: إن هذا الرجل \"عبد الله … \" فذكره. \"الأطراف\" ١١/ ١٥٣ (١٥٥٧٨). كما أنه قد أفاد أن الذي ذكر ذلك هو ابن حبان في \"الثقات\" انظر: \"تهذيب الكمال\" ١٠/ ٢٩٢ (٢٢٢١). =","vol":"27","page":615},{"text":"ولما ذكره البخاري في \"تاريخه\" قال: ما أرى أنه أدرك رسول الله - ﷺ - (^١).\n_________\n= هذا وقد جاور الحاشية الأولى في هامش الأصل حاشية أخرى نصها: خازم بالخاء المعجمة والصحيح أنه تابعي، وقد غمزه الذهبي في \"تجريده\"، وفي غيره قال: إنه صحابي فتناقض كلامه. [قلت: ينظر التعليق التالي].\n(^١) \"التاريخ الكبير\" ٤/ ٦٧، وقد عقب العيني على قول البخاري قائلًا: قلت: ذكره الذهبي في \"تجريد الصحابة\" وقال: عبد الله بن خازم بن أسماء بن الصلت، أبو صالح السلمي أمير خرسان بطل مشهور، قيل: له صحبة. وتمت له حروب كثيرة أوردناها في \"التاريخ الكامل\". اهـ \"عمدة القاري\" ١٨/ ١٧.","vol":"27","page":616},{"text":"<span data-type='title' id=toc-3533>١٤ - باب السَّرَاوِيلِ</span>\n٥٨٠٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ لَمْ يَجِدْ إِزَارًا فَلْيَلْبَسْ سَرَاوِيلَ، وَمَنْ لَمْ يَجِدْ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ». [انظر: ١٧٤٠ - مسلم: ١١٧٨ - فتح ١٠/ ٢٧٢]\n\n٥٨٠٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ قَالَ: قَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، مَا تَأْمُرُنَا أَنْ نَلْبَسَ إِذَا أَحْرَمْنَا؟ قَالَ: «لَا تَلْبَسُوا القَمِيصَ، وَالسَّرَاوِيلَ، وَالْعَمَائِمَ وَالْبَرَانِسَ، وَالْخِفَافَ، إِلاَّ أَنْ يَكُونَ رَجُلٌ لَيْسَ لَهُ نَعْلَانِ، فَلْيَلْبَسِ الْخُفَّيْنِ أَسْفَلَ مِنَ الْكَعْبَيْنِ، وَلَا تَلْبَسُوا شَيْئًا مِنَ الثِّيَابِ مَسَّهُ زَعْفَرَانٌ وَلَا وَرْسٌ». [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح ١٠/ ٢٧٢]\nذكر حديث ابن عباس - ﵄ - عن النبي - ﷺ - قال: \"مَنْ لَمْ يَجِدْ إِزَارًا فَلْيَلْبَسْ سَرَاوِيلَ، وَمَنْ لَمْ يَجِدْ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ\". وحديث ابن عمر السالف في الباب قبله. ثم ترجم:","vol":"27","page":617},{"text":"<span data-type='title' id=toc-3534>١٥ - باب العَمَائِمِ</span>\n٥٨٠٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ قَالَ: أَخْبَرَنِي سَالِمٌ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَلْبَسُ المُحْرِمُ الْقَمِيصَ، وَلَا العِمَامَةَ، وَلَا السَّرَاوِيلَ، وَلَا الْبُرْنُسَ، وَلَا ثَوْبًا مَسَّهُ زَعْفَرَانٌ وَلَا وَرْسٌ، وَلَا الْخُفَّيْنِ، إِلاَّ لِمَنْ لَمْ يَجِدِ النَّعْلَيْنِ، فَإِنْ لَمْ يَجِدْهُمَا فَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الْكَعْبَيْنِ». [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح ١٠/ ٢٧٣]\nو(ذكر) (^١) حديث ابن عمر المذكور أيضًا:\nالسراويل غير مصروف، يذكر ويؤنث. قال سيبويه: سراويل واحدة، وهي أعجمية، أعربت لما أشبهت في كلامهم ما لا ينصرف في معرفة ولا نكرة، فهي مصروفة في النكرة، وإن سميت بها رجلا لم يصرفها، وكذلك إن حقرتها اسم رجل؛ لأنها مؤنث على أكثر من ثلاثة أحرف مثل عناق، ومن النحويين من لا يصرفه أيضًا في النكرة، ويزعم أنه جمع سِرْوال وسِرْوَالة.\nقال في \"الصحاح\": والعمل على القول الأول، والثاني أقوى (وحكى إعجامها) (^٢)، والورس: نبت باليمن، يصبغ به، أصفر (^٣).\nفصل:\nولبس السراويل من الأمر القديم كما سلف (^٤). وروى أحمد من حديث أبي أمامة قلنا: يا رسول الله؛ إن أهل الكتاب يتسرولون\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) \"الصحاح\" ٥/ ١٧٢٩ مادة: (سرل)، ٣/ ٩٨٨ مادة: (ورس).\n(^٤) بداية الكلام من (ص ٢).","vol":"27","page":618},{"text":"ولا يتزرون، فقال - ﵇ -: \"تسرولوا واتزروا وخالفوا أهل الكتاب\" (^١) وصح أنه - ﷺ - اشتراه.\nوالظاهر أنه كان قبل الهجرة ولم يبلغنا أنه تسرول بالمدينة.\nوفي \"صحيح ابن حبان\" من حديث سويد بن قيس قال: جلبت أنا ومخرمة العبد بُرًّا من هجر، فأتى رسول الله - ﷺ - (فساومنا) (^٢) بسراويل وعنده وزان يزن بالأجر، فقال - ﷺ -، \"زن وأرجح\".\nقال ابن حبان: وأراد به من ماله فيقع ثمن السراويل راجحًا (^٣). وأخرجه أحمد أيضًا من حديث مالك بن عمير الأسدي قال: قدمت قبل أن يهاجر رسول الله - ﷺ - فاشترى منى سراويل فأرجح لي (^٤).\nوفي \"الطبراني الكبير\" من حديث أبي هريرة في شرائه - ﷺوقال: \"زن وأرجح\"، قلت: يا رسول الله، وإنك لتلبس السراويل؟ قال: \"نعم، في السفر والحضر والليل والنهار، فإني أمرت بالستر، فلم أجد شيئًا أستر منه\" (^٥)، ثم قال: تفرد به الأفريقي (^٦).\n_________\n(^١) أحمد ٥/ ٢٦٤، وحسنه الألباني في \"جلباب المرأة المسلمة\" ص ١٨٤.\n(^٢) في الأصل: فسامنا، والمثبت من \"صحيح ابن حبان\".\n(^٣) ابن حبان ١١/ ٥٤٧ (٥١٤٧).\n(^٤) أحمد ٦/ ٢٩.\n(^٥) رواه الطبراني في \"الأوسط\" ٦/ ٣٤٩، وقال الهيثمي في \"المجمع\" ٥/ ١٢٢: فيه يوسف بن زياد البصري، وهو ضعيف.\n(^٦) هو عبد الرحمن بن زياد بن أنعم بن منبه الشعباني أبو أيوب، ويقال: أبو خالد الأفريقي، قاضيها.\nقال علي بن المديني: سألت يحيى بن سعيد عنه؛ فقال: سألت هشام بن عروة عنه فقال: دعنا منه؟ حديثه حديث مشرقي.\nوقال أبو طالب، عن الإمام أحمد بن حنبل: ليس به شيء. وقال عبد الرحمن بن =","vol":"27","page":619},{"text":"وفيه أيضًا من حديث أبي رهم السمعي مرفوعا: \"إن من لبسة الأنبياء: القميص قبل السراويل، وإن مما يستجاب به عند الدعاء العطاس\" (^١)، وفي إسناده معاوية بن يحيى الأطرابلسي ضعفوه (^٢).\nوفي \"معرفة الصحابة\" لأبي نعيم من حديث مالك بن العتاهية مرفوعا: \"إن الأرض لتستغفر للمصلي في السراويل\" (^٣). فيه ابن لهيعة عن يزيد بن أبي حبيب) (^٤).\n_________\n= أبي حاتم: سألت أبي وأبا زرعة عن الأفريقي وابن لهيعة أيهما أحب إليكما؟\nقالا: جميعًا ضعيفين.\nوقال الترمذي: ضعيف عند أهل الحديث؛ ضعفه يحيى القطان وغيره.\nوقال النسائي: ضعيف.\nوقال ابن شاهين: ليس به بأس، وفيه ضعف، وهو أحب إلى من أبي بكر بن أبي مريم الغساني.\nتوفي سنة ١٥٦ هـ، وكان أول مولود ولد بأفريقية في الإسلام.\nانظر: \"الجرح والتعديل\" ٥/ ٢٣٤ (١١١١)، \"الضعفاء\" للعقيلي ٢/ ٣٣٢، \"أسماء الثقات\" لابن شاهين ص ١٤٧ (٨٠٦)، \"تهذيب الكمال\" ١٧/ ١٠٢.\n(^١) \"المعجم الكبير\" ٢٢/ ٣٣٦، وقال الهيثمي في \"المجمع\" ٤/ ١٨١: رجاله ثقات، وفي بعضهم كلام لا يضر.\n(^٢) بل اختلفوا؛ قال معاوية بن صالح، عن يحيى بن معين: ليس به بأس.\nوقال ابن أبي حاتم: سألت أبي وأبا زرعة عنه؛ فقالا: صدوق، مستقيم الحديث. وقال أبو زرعة: هو ثقة. وقال الدراقطني: ضعيف. وكذا قال البغوي وقال ابن حجر: صدوق له أوهام.\nانظر: \"الجرح والتعديل\" ٨/ ٣٨٤ (١٧٥٤)، \"الضعفاء والمتروكين\" للدارقطني (٥١٢)، \"تهذيب الكمال\" ٢٨/ ٢٢٦، \"تقريب التهذيب\" (٦٧٧٣).\n(^٣) \"معرفة الصحابة\" ٥/ ٢٤٦٨ (٢٨٠٩)، وضعفه الألباني في \"ضعيف الجامع\" (١٤٠٨).\n(^٤) نهاية الكلام من (ص ٢).","vol":"27","page":620},{"text":"والعمائم: تيجان العرب وهي زيهم؛ وقد روي أن الملائكة الذين نصروا رسول الله - ﷺ - يوم بدر كانوا بعمائم صفر، وليس ذلك في العجم.\nوقال مالك: العمة والاحتباء والانتعال من عمل العرب، وليس ذلك في العجم. وكانت العمة في أول الإسلام، ثم لم تزل حتى كان هؤلاء القوم.\nقال ابن وهب: وحدثني مالك أنه لم ير أحدًا من أهل الفضل مثل يحيى بن سعيد [و] (^١) ربيعة وابن هرمز إلا وهم يعتمون ولقد كنت في مجلس ربيعة، وفيهم أحد وثلاثون رجلًا ما منهم رجل إلا هو معتم، وإنه فيهم، ولقد كنت أراهم يعتمون في العشاء والصبح، وكان ربيعة لا يدع العمائم حتى تطلع الثريا وكان يقول: إني لأجد العمة تزيد في العقل (^٢).\nقال: وسئل مالك عن الذي يعتم بالعمامة ولا يجعلها من تحت حلقه فأنكرها. وقال: ذلك من عمل القبط وليست من عمة الناس، إلا أن تكون قصيرة لا تبلغ، أو يفعل ذلك في بيته أو في مرضه فلا بأس به، قيل له: فترخى بين الكتفين؟ قال: لم أر أحدًا ممن أدركت يرخي بين كتفيه إلا عامر بن عبد الله بن الزبير، وليس ذلك بحرام، ولكن يرسلها بين يديه وهو أجمل. وقال ابن ربيعة: رؤي جبريل في صورة دحية الكلبي، وقد سدل عمامته بين كتفيه.\nوفي \"سنن أبي داود\" من حديث جعفر بن عمرو بن حريث. وفي حديث عن أبيه قال: رأيت النبي - ﷺ - على المنبر، وعليه عمامة سوداء\n_________\n(^١) مثبتة من هامش الأصل، وكتب: لعله سقط (و) فإني لا أعرف ربيعة بن هرمز.\n(^٢) \"المنتقى\" ٧/ ٢١٩.","vol":"27","page":621},{"text":"قد أرخى طرفها بين كتفيه (^١).\nورواه أبو داود من حديث علي بن حسين أيضًا، وفي الترمذي من حديثٍ عن ابن عمر - ﵄ - قال: كان النبي - ﷺ - إذا اعتم سدل عمامته بين كتفيه. قال نافع: وكان ابن عمر يفعله. قال عبيد الله: ورأيت القاسم وسالمًا يفعلان ذلك. قال الترمذي: حسن غريب (^٢).\nوفي \"الجهاد\" لابن أبي عاصم: حدثنا أبو موسى، ثنا عثمان بن عمر، عن الزبير بن حوار، عن رجل من الأنصار قال: جاء رجل إلى ابن عمر - ﵄ - فقال: يا أبا عبد الرحمن العمامة سنة؟ فقال: نعم، قال رسول الله - ﷺ - لعبد الرحمن بن عوف: \"اذهب فاسدل عليك ثيابك والبس سلاحك\" ففعل، ثم أتى رسول الله - ﷺ - فقبض ما سدل بنفسه ثم عممه، فسدل من بين يديه ومن خلفه.\nولأبي داود من حديث شيخ من أهل المدينة. قال عبد الرحمن بن عوف: عممني رسول الله - ﷺ - فسدلها بين يدي وخلفي (^٣).\nولابن أبي شيبة من حديث ابن أبي مريم عن رشدين، عن عقيل، عن ابن شهاب، عن عروة، عن عائشة أن رسول الله - ﷺ - عمم عبد الرحمن بن عوف بعمامة سوداء من قطن، وأفضل له بين يديه مثل هذِه. ومن حديث شهر بن حوشب، عن عائشة - ﵂ - قالت: رأيت جبريل أتى رسول الله - ﷺ - وعليه عمامة حرقانية (^٤) قد سدلها بين كتفيه.\n_________\n(^١) أبو داود (٤٠٧٧)، والحديث في مسلم (١٣٥٩) كتاب: الحج، باب: جواز دخول مكة بغير إحرام.\n(^٢) الترمذي (١٧٣٦)، وصححه الألباني في \"الصحيحة\" (٧١٧).\n(^٣) أبو داود (٤٠٧٩).\n(^٤) في هامش الأصل: جاء تفسيرها السوداء قال ابن الأثير: ولا ندري ما أصله. وقال الزمخشري: هي التي على لون ما أحرقته النار (…).","vol":"27","page":622},{"text":"ومن حديث المسيب بن واضح ثنا عبد الله بن نافع، عن ابن جريج، عن نافع، عن عبد الله قال: عمم رسول الله - ﷺ - ابن عوف بعمامة سوداء كرابيس وأرخاها من خلفه قدر أربع أصابع وقال: هكذا فاعتم، فإنه أجمل.\nقال أبو حاتم في \"علله\": ابن جريج لم يسمع منه ابن نافع شيئًا والحديث باطل (^١).\nومن حديث موسى بن عبيدة، عن عبد الله بن دينار، عن ابن عمر عند ابن أبي عاصم أن رسول الله - ﷺ - دخل مكة يوم الفتح وعليه عمامة سوداء (^٢).\nومن حديث جابر: وعليه عمامة سوداء (^٣).\nومن حديث أشعث بن سعيد: أخبرني عبد الله بن بسر الحبراني، عن أبي راشد الحبراني: سمعت عليًّا قال: عممني رسول الله - ﷺ - يوم خيبر (بعمامة سوداء، سدل طرفها على منكبي وقال: \"إن الله أمدني يوم بدر ويوم حنين بملائكة معتمين) (^٤) بهذِه العمة\". وقال: \"العمامة حجز بين المسلمين والمشركين\" (^٥).\n_________\n(^١) \"علل الحديث\" ١/ ٤٨٧.\n(^٢) رواه ابن أبي شيبة ٥/ ١٧٩ (٢٤٩٥٥).\n(^٣) رواه ابن أبي شيبة ٥/ ١٧٨ (٢٤٩٤٢).\n(^٤) ليست في الأصل.\n(^٥) رواه الطيالسي ١/ ١٣٠ - ١٣١ (١٤٩). وابن ماجه (٢٨١٠)، مختصرا، وابن عدي ٤/ ١٤٩٠ - ١٤٩١، والبيهقي في \"سننه\" ١٠/ ١٤. قال البوصيري في \"الزوائد\" ص ٣٧٩ (٩٤٣): هذا إسناد ضعيف؛ فيه عبد الله بن بسر الحبراني الحمصي، ضعفه يحيى القطان ويحيى بن معين وأبو حاتم والترمذي والنسائي والدارقطني، وذكره ابن حبان في \"الثقات\" فما أجاد. وضعفه الألباني في \"ضعيف ابن ماجه\" (٦١٧). وعلى الجملة: لا يصح في فضل العمامة حديث غير أن النبي - ﷺ - لبسها.\nانظر: \"التحديث بما قيل لا يصح فيه حديث\" ص ١٧١.","vol":"27","page":623},{"text":"وفي حديث أبي عبيدة الحمصي، عن عبد الله بن بسر: بعث رسول الله - ﷺ - عليًّا يوم خيبر فعممه بعمامة سوداء أرسلها من ورائه وعن منكبه اليسرى (^١).\nوفي \"شمائل الترمذي\" من حديث ابن عباس - ﵄ - أنه - ﷺ - خطب الناس وعليه عمامة دسماء (^٢).\nولأبي داود عن ركانة قال - ﷺ -: \"فرق ما بيننا وبين المشركين العمائم على القلانس\" (^٣).\nوفي \"علل الترمذي\" من حديث أبي المليح، عن أبيه: قال رسول الله - ﷺ -: \"اعتموا تزدادوا حلمًا\" قال: وسألت محمدًا عنه فقال: عبيد الله بن أبي حميد راويه عن أبي المليح ضعيف ذاهب الحديث، لا أروي عنه شيئًا (^٤).\nوذكر الكلبي عن الشرباص بن العظامي أن أول من اعتم من العرب عدي بن نمارة بن لخم بن عدي بن الحارث بن مرة بن أدد بن زيد بن يشجب بن يعرب بن زيد بن كهلان بن سبأ، فلقب: عمما.\n_________\n(^١) رواه الضياء في \"الأحاديث المختارة\" ٩/ ١٠٩ - ١١٠، وذكره الهيثمي في \"المجمع\" ٥/ ٢٦٨، وعزاه للطبراني، وقال: لم أجد لأبي عبيدة عيسى بن سليم من عبد الله بن بسر سماعًا.\nانظر الحديث السابق، وتضعيف الأئمة لعبد الله بن بسر.\n(^٢) \"شمائل الترمذي\" ص ٥٢ (١١٩)، وصححه الألباني في \"مختصر الشمائل\" ص ٦٨ (٩٥).\n(^٣) أبو داود (٤٠٧٨)، وضعفه الألباني في \"الإرواء\" (١٥٠٣)، ونقل قول الترمذي: حديث غريب وإسناده ليس بالقائم، ولا نعرف أبا الحسن العسقلاني ولا ابن ركانة. وقال الألباني: للحديث شاهد مرسل صحيح رواه البيهقي ١٠/ ١٨.\n(^٤) \"العلل\" ٢/ ٧٥١، وذكره ابن الجوزي في \"الموضوعات\" ٣/ ٢١٢.","vol":"27","page":624},{"text":"قال الجواني: كانوا قبل ذلك يلبسون عصائب الملك وتيجانه. وفي \"الكامل\" للمبرد: لما طلق خالد بن يزيد بن معاوية آمنة بنت سعيد بن العاصي بن أمية قال فيها:\nفتاة أبوها ذو العصابة وابنه … أخوها فما أكفاؤها بكثير\nوزعم الدمياطي أن هذا قاله عمرو بن سعيد حين خطبها عبد الملك. [قال] (^١): وزعم بعضهم أن هذا اللقب إنما لزمه للسيادة، وذلك أن العرب تقول: فلان معتم. يريدون أن كل جناية يجنيها الجاني من قبيلته معصوبة برأسه.\nقال المبرد: يعني بذي العاصبة أباها سعيد بن العاص، وذلك أن قومه يذكرون أنه كان إذا اعتم لم يعتم قرشي إعظامًا له وينشدون:\nأبو أحيحة من يعتم عمته يُضرب … وإن كان ذا مال وذا ولد (^٢)\nوذكر ابن دريد في \"وشاحه\" أن ذا العصابة هو أبو أحيحة خالد بن\nسعيد بن العاصي.\nقال: ويقال له: ذو العمامة أيضًا.\nوفي \"قطب السرور\" للرفيق: كان حرب بن أمية أبو أبي سفيان بن حرب له عمامة سوداء، إذا لبسها لم يعتم ذلك اليوم أحد.\nفرع:\nنص الزاهدي من الحنفية أن لف العمائم الطويلة ولبس الثياب الواسعة حسن في حق الفقهاء الذين هم أعلام الهدى دون الناس.\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"الكامل في اللغة والأدب\" ١/ ٢٨٥.","vol":"27","page":625},{"text":"فائدة:\nفي الأحاديث الموضوعة: صلاة بعمامة خير من سبعين صلاة بغير عمامة (^١). وروي: من صلى وجنبه مشدود كان خيرًا ممن صلى سبعين صلاة مكشوف، وهو مثله.\n(وفي الطبراني من حديث أبي حمزة أيضًا من حديث أبي المليح عن أبيه. وقد سلف من حديث مالك بن مغول، عن نافع، عن ابن عمر مرفوعا: \"عليكم بالعمائم فإنها سيماء الملائكة، وأرخوا لها خلف ظهوركم\" (^٢).\nوعن ابن عمر مرفوعا أنه كان يدير كور العمامة على رأسه (^٣). وعنه مرفوعا: كان يسدل عمامته بين كتفيه) (^٤) (^٥).\n_________\n(^١) روي بلفظ: \"صلاة بعمامة تعدل بخمس وعشرين وجمعة بعمامة تعدل تسعين جمعة\" ذكره العجلوني في \"كشف الخفاء\" ٢/ ٥٩٠، والشوكاني في \"الفوائد المجموعة\" ١/ ١٨٧، والفتني في \"تذكرة الموضوعات\" ١/ ١١٨٢.\n(^٢) سبق تخريجه.\n(^٣) أخرجه أبو الشيخ في \"أخلاق النبي - ﷺ - \" ص ١٢٣، وابن حبان في \"الضعفاء\" ٣/ ١٥٣، والبيهقي في \"الشعب\" ٥/ ١٧٤. وقال الألباني في \"الضعيفة\" (٤٢٦٧): منكر.\n(^٤) من (ص ٢).\n(^٥) رواه الترمذي (١٧٣٦)، وابن حبان في \"صحيحه\" ١٤/ ٣٠٧ (٦٣٩٣)، وقال الترمذي: حسن غريب. وصححه الألباني في \"مختصر الشمائل\" (٩٤).","vol":"27","page":626},{"text":"<span data-type='title' id=toc-3535>١٦ - باب التَّقَنُّعِ</span>\nقَالَ ابن عَبَّاسٍ - ﵄ -: خَرَجَ النَّبِيُّ - ﷺ - وَعَلَيْهِ عِمَامَة دَسْمَاءُ. [انظر: ٣٨٠٠] وَقَالَ أَنَسٌ - ﵁ -: عَصَبَ النَّبِيُّ - ﷺ - عَلَى رَأْسِهِ حَاشِيَةَ بُرْدٍ. [انظر: ٣٧٩٩]\n\n٥٨٠٧ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: هَاجَرَ إِلَى الْحَبَشَةِ نَاسٌ مِنَ الْمُسْلِمِينَ، وَتَجَهَّزَ أَبُو بَكْرٍ مُهَاجِرًا، فَقَالَ النَّبِيُّ - ﷺ -: «عَلَى رِسْلِكَ، فَإِنِّي أَرْجُو أَنْ يُؤْذَنَ لِي». فَقَالَ أَبُو بَكْرٍ: أَوَ تَرْجُوهُ بِأَبِي أَنْتَ. قَالَ: «نَعَمْ». فَحَبَسَ أَبُو بَكْرٍ نَفْسَهُ عَلَى النَّبِيِّ - ﷺ - لِصُحْبَتِهِ، وَعَلَفَ رَاحِلَتَيْنِ كَانَتَا عِنْدَهُ وَرَقَ السَّمُرِ أَرْبَعَةَ أَشْهُرٍ. قَالَ عُرْوَةُ: قَالَتْ عَائِشَةُ: فَبَيْنَا نَحْنُ يَوْمًا جُلُوسٌ فِي بَيْتِنَا فِي نَحْرِ الظَّهِيرَةِ، فَقَالَ قَائِلٌ لأَبِي بَكْرٍ: هَذَا رَسُولُ اللهِ - ﷺ - مُقْبِلًا مُتَقَنِّعًا، فِي سَاعَةٍ لَمْ يَكُنْ يَأْتِينَا فِيهَا. قَالَ أَبُو بَكْرٍ: فِدًا لَهُ بِأَبِي وَأُمِّي، وَاللهِ إِنْ جَاءَ بِهِ فِي هَذِهِ السَّاعَةِ إِلاَّ لأَمْرٍ. فَجَاءَ النَّبِيُّ - ﷺ - فَاسْتَأْذَنَ، فَأَذِنَ لَهُ فَدَخَلَ، فَقَالَ حِينَ دَخَلَ لأَبِي بَكْرٍ: «أَخْرِجْ مَنْ عِنْدَكَ». قَالَ: إِنَّمَا هُمْ أَهْلُكَ بِأَبِي أَنْتَ يَا رَسُولَ اللهِ. قَالَ: «فَإِنِّي قَدْ أُذِنَ لِي فِي الْخُرُوجِ». قَالَ: فَالصُّحْبَةُ بِأَبِي أَنْتَ يَا رَسُولَ اللهِ؟. قَالَ: «نَعَمْ». قَالَ: فَخُذْ بِأَبِي أَنْتَ يَا رَسُولَ اللهِ إِحْدَى رَاحِلَتَيَّ هَاتَيْنِ. قَالَ النَّبِيُّ - ﷺ -: «بِالثَّمَنِ». قَالَتْ: فَجَهَّزْنَاهُمَا أَحَثَّ الجِهَازِ، وَضَعْنَا لَهُمَا سُفْرَةً فِي جِرَابٍ، فَقَطَعَتْ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ قِطْعَةً مِنْ نِطَاقِهَا، فَأَوْكَتْ بِهِ الْجِرَابَ، -وَلِذَلِكَ كَانَتْ تُسَمَّى ذَاتَ النِّطَاقِ- ثُمَّ لَحِقَ النَّبِيُّ - ﷺ - وَأَبُو بَكْرٍ بِغَارٍ فِي جَبَلٍ يُقَالُ لَهُ ثَوْرٌ، فَمَكُثَ فِيهِ ثَلَاثَ لَيَالٍ يَبِيتُ عِنْدَهُمَا عَبْدُ اللهِ بْنُ أَبِي بَكْرٍ، وَهْوَ غُلَامٌ شَابٌّ لَقِنٌ ثَقِفٌ، فَيَرْحَلُ مِنْ عِنْدِهِمَا سَحَرًا، فَيُصْبِحُ مَعَ قُرَيْشٍ بِمَكَّةَ كَبَائِتٍ، فَلَا يَسْمَعُ أَمْرًا يُكَادَانِ بِهِ إِلاَّ وَعَاهُ، حَتَّى يَأْتِيَهُمَا بِخَبَرِ ذَلِكَ حِينَ يَخْتَلِطُ الظَّلَامُ، وَيَرْعَى عَلَيْهِمَا عَامِرُ بْنُ فُهَيْرَةَ -مَوْلَى أَبِي بَكْرٍ- مِنْحَةً مِنْ غَنَمٍ، فَيُرِيحُهَا عَلَيْهِمَا حِينَ تَذْهَبُ سَاعَةٌ مِنَ الْعِشَاءِ، فَيَبِيتَانِ فِي رِسْلِهَا حَتَّى يَنْعِقَ بِهَا عَامِرُ بْنُ فُهَيْرَةَ بِغَلَسٍ، يَفْعَلُ ذَلِكَ كُلَّ لَيْلَةٍ","vol":"27","page":627},{"text":"مِنْ تِلْكَ اللَّيَالِي الثَّلَاثِ. [انظر: ٤٧٦ - فتح ١٠/ ٢٧٣]\nثم ساق حديث عائشة - ﵂ -: قالت: هاجر إلى الحبشة رجال، وجهز أبو بكر مهاجرًا.\nالحديث في الهجرة، وقد سلف فيها، وفي البيوع: في باب من اشترى متاعًا، والإجارة ويأتي في الأدب (^١).\nوموضع الحاجة منه (فقال قائل لأبي بكر: هذا رسول الله - ﷺ - متقنعًا في هذِه الساعة) والتقنع للرجل عند الحاجة مباح. وقال ابن وهب: سألت مالكًا عن التقنع بالثوب فقال: أما الرجل الذي يجد الحر والبرد أو الأمر (الذي له) (^٢) فيه عذر فلا بأس به، وأما لغير ذلك فلا، ولقد كان أبو النضر يلزم ذلك لبرد يجده وما بذلك بأس.\nوذكر ابن أبي زيد عن مالك قال: رأت سكينة أو فاطمة بنت الحسين بعض ولدها متقنعًا رأسه فقالت: اكشف عن رأسك فإن القناع ريبة بالليل ومذلة بالنهار، وما أعلمه حرامًا وأكرهه لغير عذره، ولكن ليس من لباس خيار الناس.\nوقال الأبهري: إذا تقنع لدفع مضرة فمباح ولغيره مكروه، فإنه من فعل أهل الريب، ويكره أن يفعل شيئًا يظن به الريبة، وليس ذلك من فعل من مضى (^٣).\n_________\n(^١) سلف برقم (٢١٣٨) كتاب: البيوع، وبرقم (٢٢٦٣) كتاب: الإجارة، باب: استئجار المشركين عند الضرورة، وبرقم (٣٩٠٥) كتاب: مناقب الأنصار، باب: هجرة النبي - ﷺ -، وبرقم سيأتي (٦٠٧٩) كتاب: الأدب، باب: هل يزور صاحبه كل يوم أو بكرة وعشيًّا؟\n(^٢) في الأصل: (الذي ليس له)، ولا يستقيم المعنى.\n(^٣) انظر: \"شرح ابن بطال\" ٩/ ٩٢.","vol":"27","page":628},{"text":"فصل:\nسلف تفسير الدسماء في بابه بعد أبواب الجمعة.\nوقوله: (عصب على رأسه حاشية برد) عصَّب بتشديد الصاد، قال الجوهري: حاشية البرد جانبه (^١).\nوقال القزاز: حاشيتا الثوب: ناحيتاه اللتان في طرفهما الهدب، واعترض الإسماعيلي فقال: ما ذكره من العصابة لا مدخل له في التقنع فإنه تغطية الرأس، وهي شده الخرقة على ما أحاط بالرأس كله.\nوقوله: (\"على رِسْلك\") هو بكسر الراء، أي: اتئد فيه، كما يقال: على هينتك، و(السمر) -بضم الميم- من شجر الطلع، وهو شجر العضاه، ذات شوك. وقوله: (متقنعًا)، لعله لأجل الحر (^٢) وقول أبي بكر: فداك أبي وأمي، إن كسرت الفاء مددت، وإن فتحت قصرت. قال ابن التين: وهو الذي قرأنا هنا.\nفصل:\nقوله: (والله إن جاء في هذِه الساعة إلا لأمر). وفي نسخة: (إلا أمر)، وذكر ابن بطال بلفظ: (الأمر)، ثم قال: (إن) ههنا مؤكدة، واللام في قوله: (لأمر) لام التأكيد، لقوله تعالى: ﴿وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ﴾ [إبراهيم: ٤٦] في قراءة من فتح اللام، وهو الكسائي وقوله: ﴿وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ﴾ [القلم: ٥١]، وقوله: ﴿وَإِنْ وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ﴾ [الأعراف: ١٠٢]. هذا قول سيبويه والبصريين.\n_________\n(^١) \"الصحاح\" ٦/ ٢٣١٣.\n(^٢) ورد بهامش الأصل: الذي يظهر أنه تقتع، ليختفي على رائيه لا لحر ولا لبرد بل للاختفاء، والله أعلم.","vol":"27","page":629},{"text":"وأما الكوفيون (فيجعلون) (^١) (إن) ههنا نافية بمعنى ما، والمعنى: إلا، والتقدير عنده: ما كان إلا أمر، وما وجدنا أكثرهم إلا فاسقين، وما يكاد الذين كفروا إلا يزلقونك.\nوهذِه دعوى يحتاج فيها إلى حجة قاطعة، وإخراج الكلام عن موضعه لا يصح إلا إذا أبطل معنى نسقه وموضوعه، وقد صح المعنى في نسقه (^٢)، وقوله قبله: (علف راحلتين). قال صاحب \"الأفعال\" يقال: علفت الدابة وأعلفتها، واللغة الأولى أفصح (^٣).\nفصل:\nوالسُّفْرَة -بالضم- طعام يصنع للمسافر، ومنه سميت السفرة، والجراب بكسر الجيم أفصح من فتحها. قال الجوهري: و(العامة) (^٤) تفتحه (^٥) وحكاها غيره.\nوقوله: (فقطعت أسماء قطعة من نطاقها)، فيه جواز عطية ذات الزوج بغير إذنه، وبه قال: (…) (^٦) قال الجوهري: والنطاق: شقة تلبسها المرأة وتشد وسطها، ثم ترسل الأعلى على الأسفل إلى الركبة، والأسفل ينجر على الأرض، وليس لها حجزة ولا نيفق ولا ساقان (^٧).\n_________\n(^١) في الأصل، (ص ٢): فيجعل.\n(^٢) \"شرح ابن بطال\" ٩/ ٩٦ - ٩٧.\n(^٣) \"الأفعال\" لابن القوطية ص ١٥.\n(^٤) ليست في الأصل.\n(^٥) \"الصحاح\" ٢/ ٦٨٦ مادة (سفر)، ١/ ٩٨ مادة: جرب.\n(^٦) بياض بالأصل.\n(^٧) \"الصحاح\" ٤/ ١٥٥٩ مادة: (نطق).","vol":"27","page":630},{"text":"وقال الهروي نحوه، وزاد: وبه سميت أسماء ذات النطاقين؛ لأنها كانت تطاوق نطاقًا على نطاق (^١).\nقال ابن التين: وهذا مخالف لما في الكتاب، قلت: لا مخالفة فتأمله، ثم نقل عن الشيخ أبي محمد: شقت نصف نطاقها للسفرة وانتطقت بنصفه.\nقال الداودي: النطاق: المئزر، وقال ابن فارس: هو إزار فيه تكة تلبسه النساء (^٢).\nوفيه: اتخاذ الفضلاء الزاد في أسفارهم وردُّ قول من أنكر ذلك من الصوفية، وزعم: أن من صح توكله ينزل عليه طعام من السماء إذا احتاج. ولا أجد أصح توكلًا من الشارع والصديق.\nفصل:\nوقوله: لقِن ثقِف فاللقِن: الفهم -بكسر القاف-، يقال: لقن الشيء لقنًا ولقانة عقلا وذكاء، وقال ابن فارس: سريع الفهم، وكذا قاله الجوهري، ويجوز سكونها (^٣)، وقال الهروي: هو الحسن التلقي لما يسمعه، وثقف بكسر القاف، قال ابن التين: كذا قرأناه.\nقال الجوهري: تقول: ثقُف الرجل إذا صار حاذقًا خفيفًا فهو ثَقْف، مثل ضَخُم فهو ضَخْم، وكذا هو في بعض الروايات بسكون القاف.\nوقال الجوهري: وثقِف أيضًا مثل تعب تعبا لغة في ثَقُف، أي: صار حاذقًا فطنًا فهو ثَقِف ثَقُف مثل حَذِر وحَذُر (^٤).\n_________\n(^١) \"غريب الحديث\" ٢/ ٣١.\n(^٢) \"مجمل اللغة\" ٢/ ٨٧٢ مادة: (نطق).\n(^٣) \"مقاييس اللغة\" ص ٩٤٢ مادة: (لقن)، \"الصحاح\" ٦/ ٢١٩٦ مادة (لقن).\n(^٤) \"الصحاح\" ٤/ ١٣٣٤ مادة: (ثقف).","vol":"27","page":631},{"text":"وعبارة ابن بطال لما ذكر الملقن قال: والثقف مثله، يقال: ثقفت الحديث: أسرعت فهمه وثقفت الشيء: أخذته، ومنه قوله تعالى: ﴿وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ﴾ (^١) وأكثر كلام العرب: ثَقْف: لقَفْ، وثَقِفَ لقف: أي: راوٍ، شاعر رام وهذا شاع عن الخليل (^٢).\nفصل:\nقوله: (يبيت عندهما عبد الله بن أبي بكر)، وذكر الهروي (^٣) أن اسم ولد أبي بكر هذا عبد الرحمن، وهو غريب.\nفصل:\nوالرسل بكسر الراء: اللبن، ونعق ينعق (بالغنم) (^٤) إذا صاح بها، عن الخليل (^٥).\nفصل:\nفي استخفائهم في الغار عندما أراد المشركون المكر بنبيه وقتله كما وصفه الله بقوله: ﴿وَإِذْ يَمْكُرُ﴾ الآية. إلى أن سكن الطلب، ثم هاجر بالإذن، لتكون سنة لأمته، وإلا لو سأله أن يعمي الخلق عنه أو يخسف بهم لكان هينًا عليه، وكذا في هجرتهما خوفًا على مصيرهما رد على من قال: من رأى منكم منكرًا يغيره وإن أدى إلى هلاك نفسه، وإلا كان مضيعًا فرضًا.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٩٧.\n(^٢) \"العين\" ٥/ ١٣٨ مادة (ثقف).\n(^٣) وقع بهامش الأصل ما نصه: روجع كتاب \"الغريبين\" للهروي فوجد فيه (عبد الله) كما في \"الصحيح\" وكأن شيخنا في نسخته \"الغريبين\" غلط. والله أعلم.\n(^٤) في الأصل: بالعين.\n(^٥) \"العين\" ٥/ ١٧١ مادة: (نعق).","vol":"27","page":632},{"text":"وفيه أيضًا: فساد قول من منع أن يتحيز بيته أويتحيز إلى حصن إذا خشي على نفسه، وقال: قد برئ من التوكل من فعل هذا؛ لأن الضر والنفع بيد الله، والله أمر نبيه بدخول الغار والاختفاء فيه من شرار خلقه، وكان سيد المتوكلين، وبأن أيضًا فساد قول من زعم أن من خاف شيئًا سوى الله لم يؤمن بالقدر، وذلك أن الصديق قال للشارع: لو أن أحدهم رفع قدمه لأبصرنا حذرا أن يكون ذلك من بعضهم فيلحقهما الضرر، وبذلك أخبر الله في قوله: ﴿إِلَّا تَنْصُرُوهُ﴾ الآية، فلم يصفه ولا رسوله بذلك من قوله؛ لضعف اليقين (بل كان من اليقين) (^١) لقضاء الله وقدره في المحل الأعلى، وكان الذي منه، مثل ما كان من موسى (إذ) (^٢) أوجس في نفسه خيفة: ﴿قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى (٦٨)﴾.\nفصل:\nفيه الدليل الواضح على ما خص الله به (صديق نبيه) (^٣) من الفضيلة والكرامة ورفيع المنزلة عنده؛ لاختياره إياه دون باقي الأمة (لموضع سره) (^٤) وخفي أموره التي كان يخفيها عن سائر أصحابه، ولصحبته في سفره، إذ لم يعلم أحد بكونه في الغار أيام مكثه فيه غيره وحاشيته من ولد له ومولى وأجير، (ولا صحبه في طريقه غيره) (^٥)، وخصص له بذلك دون قرابة رسول الله - ﷺ -، فتبين بذلك منزلته عنده، ودل به على اختياره إياه لأمانه ولأمانته عليه.\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): إذا.\n(^٣) في الأصل: (الصديق بنبيه).\n(^٤) في (ص ٢): بموضع ستره.\n(^٥) من (ص ٢).","vol":"27","page":633},{"text":"فصل:\nوفيه المعنى الذي استحق به اسم الصديق بحبس نفسه عليه بقوله له: إني لأرجو أن يؤذن لي في الهجرة، فبادر إلى صدقه، ولم يرتب عالمًا بحالته معه، وتحريه الصدق عليه، وتكلف النفقة على الراحلتين وأعد إحداهما له، وبذل ماله كما بذل نفسه في الهجرة معه، وكذلك قال - ﷺ -: \"ليس أحد أمن علي في نفسه وماله منه\".\nفصل:\nوفيه: أن المرء (ينبغي) (^١) له أن يتحفظ بسره ولا يطلع عليه إلا من تطيب نفسه عليه، لقوله للصديق: \"أخرج مَنْ عندك\" ليخبره بخروجه مخليًا به، فلما قال له الصديق: إنما هم أهلك، وعلم أن شفقتهم عليه كشفقة أهله، أطلعه حينئذٍ على سره، وأنه قد أذن في الخروج، فبدر الصديق وقال: الصحبة، قبل أن يسأله ذلك، وهذا من أبلغ المشاركة وأعظم الوفاء له.\nفصل:\nوقوله للصديق \"ما ظنك باثنين الله ثالثهما\" أي: بالحفظ والكلاءة، ولم يرد أنه يعلم مكانهما فقط، كما قال تعالى: ﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾ الآية، ويدل أنه (أراد) (^٢) الله ثالثهما بالحفظ قوله: ﴿لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا﴾ أي: يكلؤنا ويحفظنا، ولو أراد يعلمنا لم يكن (له) (^٣) ولا لصاحبه فضيلة على أحد من الناس، لأن\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): لو أراد.\n(^٣) في الأصل: فيه.","vol":"27","page":634},{"text":"الله شاهد كل نجوى وعالم بها، وإنما كان فضيلة له ولصاحبه حين كان الله ثالثهما بأن صرف عنهما طلب المشركين، وأعمى أبصارهم، وسيأتي في التمني معنى قوله: لو أن أحدهم رفع قدمه لأبصرنا في باب ما يجوز من اللو، إن شاء الله.","vol":"27","page":635},{"text":"<span data-type='title' id=toc-3536>١٧ - باب المِغْفَرِ</span>\n٥٨٠٨ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا مَالِكٌ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - دَخَلَ [مَكَّةَ] عَامَ الْفَتْحِ وَعَلَى رَأْسِهِ الْمِغْفَرُ. [انظر: ١٨٤٦ - مسلم: ١٣٥٧ - فتح ١٠/ ٢٧٣]\nذكر فيه حديث مالك، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ - ﵁ - أَنَّه - ﵇ - دَخَلَ مَكَّةَ عَامَ الفَتْحِ وَعَلَى رَأْسِهِ المِغْفَرُ.\nوقد سلف في الحج (^١)، والمغفر كما قال الأصمعي: زرد تنسج من الدرع على قدر الرأس تلبس تحت القلنسوة.\nوقال الداودي: يعمل على الرأس والكتفين.\nوقال ابن بطال: المغفر من حديد وهو من آلات الحرب، ودخوله - ﵇ - يوم الفتح كان في حال القتال ولم يكن محرمًا كما قال ابن شهاب (^٢)، وقد عد هذا الحديث في أفراد مالك عن الزهري وإنما الصحيح أنه دخلها يوم الفتح وعليه عمامة سوداء.\nكما أخرجه الترمذي من حديث حماد بن سلمة، عن أبي الزبير، عن جابر ثم قال: حسن (^٣)، ولم يكن عليه مغفر لكن في حديث الزهري للنسائي: أن الأوزاعي رواه عن الزهري كما رواه مالك (^٤) بذكر\n_________\n(^١) سلف برقم (١٨٤٦) باب: دخول الحرم ومكة بغير إحرام.\n(^٢) \"شرح ابن بطال\" ٩/ ٩٧.\n(^٣) الترمذي (١٧٣٥).\n(^٤) ورد بهامش الأصل: قد ورد ذلك من حديث غير مالك عن الزهري فورد من حديث الأوزاعي -كما قاله شيخنا هنا، ومن طريق ابن أخي الزهري، وابن أويس عبد الله بن عبد الله ابن أبي عامر، ومعمر، وقد قرر كل ذلك شيخنا العراقي في \"نكته\" فاعلمه.","vol":"27","page":636},{"text":"المغفر (^١)، وقد يمكن أن يكون - ﵇ - عليه مغفر وتحته عمامة سوداء لتتفق الروايتان، سواءً دخلها بمغفر أو بعمامة سوداء فحكمهما سواء ولا حرج عليه في ذلك إنما دخلها كذلك في الساعة التي أحلت له، ثم هي حرام إلى يوم القيامة، وإنما اتخذ (الدرع) (^٢) وتسلح به في حال الحرب، وقد أخبر الله: أن الله يعصمه من الناس ليسن ذلك لأمته، ليقتدي به الأئمة والصالحون.\n_________\n(^١) النسائي ٥/ ٢٠١.\n(^٢) في (ص ٢): المغفر.","vol":"27","page":637},{"text":"<span data-type='title' id=toc-3537>١٨ - باب الْبُرُودِ وَالْحِبَرَةِ وَالشَّمْلَةِ</span>\nوَقَالَ خَبَّابٌ: شَكَوْنَا إِلَى رسول الله - ﷺ - وَهْوَ مُتَوَسِّدٌ بُرْدَةً لَهُ. [انظر: ٣٦١٢]\n\n٥٨٠٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنْتُ أَمْشِي مَعَ رَسُولِ اللهِ - ﷺ - وَعَلَيْهِ بُرْدٌ نَجْرَانِيٌّ غَلِيظُ الْحَاشِيَةِ، فَأَدْرَكَهُ أَعْرَابِيٌّ فَجَبَذَهُ بِرِدَائِهِ جَبْذَةً شَدِيدَةً، حَتَّى نَظَرْتُ إِلَى صَفْحَةِ عَاتِقِ رَسُولِ اللهِ - ﷺ - قَدْ أَثَّرَتْ بِهَا حَاشِيَةُ البُرْدِ مِنْ شِدَّةِ جَبْذَتِهِ، ثُمَّ قَالَ: يَا مُحَمَّدُ، مُرْ لِي مِنْ مَالِ اللهِ الذِي عِنْدَكَ. فَالْتَفَتَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - ثُمَّ ضَحِكَ، ثُمَّ أَمَرَ لَهُ بِعَطَاءٍ. [انظر: ٣١٤٩ - مسلم: ١٠٥٧ - فتح ١٠/ ٢٧٥]\n\n٥٨١٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: جَاءَتِ امْرَأَةٌ بِبُرْدَةٍ -قَالَ سَهْلٌ: هَلْ تَدْرِي مَا البُرْدَةُ؟ قَالَ: نَعَمْ، هِيَ الشَّمْلَةُ، مَنْسُوجٌ فِي حَاشِيَتِهَا- قَالَتْ: يَا رَسُولَ اللهِ، إِنِّي نَسَجْتُ هَذِهِ بِيَدِي أَكْسُوكَهَا. فَأَخَذَهَا رَسُولُ اللهِ - ﷺ - مُحْتَاجًا إِلَيْهَا، فَخَرَجَ إِلَيْنَا وَإِنَّهَا لإِزَارُهُ، فَجَسَّهَا رَجُلٌ مِنَ القَوْمِ فَقَالَ: يَا رَسُولَ اللهِ، اكْسُنِيهَا. قَالَ: «نَعَمْ». فَجَلَسَ مَا شَاءَ اللهُ فِي الْمَجْلِسِ، ثُمَّ رَجَعَ، فَطَوَاهَا، ثُمَّ أَرْسَلَ بِهَا إِلَيْهِ. فَقَالَ لَهُ الْقَوْمُ: مَا أَحْسَنْتَ، سَأَلْتَهَا إِيَّاهُ وَقَدْ عَرَفْتَ أَنَّهُ لَا يَرُدُّ سَائِلًا. فَقَالَ الرَّجُلُ: وَاللهِ مَا سَأَلْتُهَا إِلاَّ لِتَكُونَ كَفَنِى يَوْمَ أَمُوتُ. قَالَ سَهْلٌ: فَكَانَتْ كَفَنَهُ. [انظر: ١٢٧٧ - فتح ١٠/ ٢٧٥]\n\n٥٨١١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِي زُمْرَةٌ هِيَ سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ الْقَمَرِ». فَقَامَ عُكَاشَةُ بْنُ مِحْصَنٍ الأَسَدِيُّ يَرْفَعُ نَمِرَةً عَلَيْهِ قَالَ: ادْعُ اللهَ لِي يَا رَسُولَ اللهِ أَنْ يَجْعَلَنِي مِنْهُمْ. فَقَالَ: «اللَّهُمَّ اجْعَلْهُ مِنْهُمْ». ثُمَّ قَامَ رَجُلٌ مِنَ الأَنْصَارِ فَقَالَ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَقَالَ رَسُولُ اللهِ: «سَبَقَكَ عُكَاشَةُ». [٦٥٤٢ - مسلم: ٢١٦ - فتح ١٠/ ٢٧٦]","vol":"27","page":638},{"text":"٥٨١٢ - حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: قُلْتُ لَهُ: أَيُّ الثِّيَابِ كَانَ أَحَبَّ إِلَى النَّبِيِّ - ﷺ -؟ قَالَ: الحِبَرَةُ. [انظر: ٥٨١٣ - مسلم: ٢٠٧٩ -\nفتح ١٠/ ٢٧٦]\n\n٥٨١٣ - حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا ٧/ ١٩٠ مُعَاذٌ قَالَ: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَانَ أَحَبُّ الثِّيَابِ إِلَى النَّبِيِّ - ﷺ - أَنْ يَلْبَسَهَا الحِبَرَةَ. [انظر: ٥٨١٢ - مسلم: ٢٠٧٩ - فتح ١٠/ ٢٧٦]\n\n٥٨١٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّ رَسُولَ اللهِ - ﷺ - حِينَ تُوُفِّيَ سُجِّيَ بِبُرْدٍ حِبَرَةٍ. [مسلم: ٩٤٢ - فتح ١٠/ ٢٧٦]\nوقال خباب: شكونا إلى رسول الله - ﷺوهو متوسد بردة له، وقد سلف في الصلاة (^١).\nثم ذكر فيه أحاديث:\nأحدها: حديث أنس في جبذ الأعرابي بردائه، وقد سلف قريبًا (^٢).\nوثانيها: حديث سهل بن سعد: جاءت امرأة (ببردة) (^٣)، وقد سلف أيضًا (^٤).\nوثالثها: حديث أبي هريرة - ﵁ -: \"يَدْخُلُ الجَنَّةَ مِنْ أُمَّتِي زُمْرَةٌ (هِيَ) (^٥)\n_________\n(^١) سلف برقم (٣٦١٢) كتاب: المناقب، باب: علامات النبوة في الإسلام، وليس في الصلاة كما ذكر.\n(^٢) سلف برقم (٣١٤٩) كتاب: فرض الخمس، باب: ما كان النبي يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه.\n(^٣) من (ص ٢).\n(^٤) سلف برقم (١٢٧٧) كتاب: الجنائز، باب: من استعد الكفن في زمن النبي - ﷺ - فلم ينكر عليه.\n(^٥) من (ص ٢).","vol":"27","page":639},{"text":"سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ القَمَرِ\". فَقَامَ عُكَاشَةُ بْنُ مِحْصَنٍ الأَسَدِيُّ يَرْفَعُ نَمِرَةً عَلَيْهِ .. الحديث، وقد سلف قريبًا.\nورابعها: حديث قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: قُلْتُ لَهُ: أَيُّ الثِّيَابِ كَانَ أَحَبَّ إِلَى رسول الله - ﷺ -؟ قَالَ: الحِبَرَةُ.\nوفي لفظة: كَانَ أَحَبُّ الثِّيَابِ إِلَى النَّبِيِّ - ﷺ - أَنْ يَلْبَسَهَا الحِبَرَةَ.\nوخامسها: حديث عائشة: أَنَّه - ﷺ - حِينَ تُوُفِّيَ سُجِّيَ بِبُرْدٍ حِبَرَةٍ. وقد سلف أيضًا.\nوالبردة كساء أسود مرقع فيه صغر تلبسه الأعراب والجمع: برود. قال الجوهري: والبرد من الثياب والجمع برود (^١).\nوقال الداودي: البرود كالأردية والميازر، (وبعضهم) (^٢) أفضل من بعض، وقال ابن بطال: النمرة والبرد سواء (^٣).\nوفيه: تواضعه - ﷺ - في لبسه، والشملة: كساء يشتمل به، قاله الجوهري (^٤).\nقال ابن السكيت: يقال: كم اشتريت شملة تشملني، وقال الداودي: هي البردة. قال: وقوله: منسوج في حاشيتها يقول: [بها] (^٥) حاشيتان ثم تشق من برد كبير فيتخذ مئزرًا.\nوالحبرة بوزن عنبة: برد يمان، قاله الجوهري (^٦).\n_________\n(^١) \"الصحاح\" ٢/ ٤٤٦ مادة: (برد).\n(^٢) كذا بالأصل وعليها إشارة إلى الهامش وكتب بالهامشك وبعضها أو وبعضهن.\n(^٣) \"شرح ابن بطال\" ٩/ ١٠٠.\n(^٤) \"الصحاح\" ٥/ ١٧٣٩، مادة: (شمل).\n(^٥) ليست في الأصل.\n(^٦) \"الصحاح\" ٢/ ٦٢١ مادة (حبر).","vol":"27","page":640},{"text":"قال الداودي: هي الخضر؛ لأنها لباس أهل الجنة. قال: ولذلك يستحب في الكفن ولذلك سُجي رسول الله - ﷺ - بها والبياض خير منها.\nوفيه كفن رسول الله - ﷺ - وقيل: أحد أكفانه حبرة، والأول أكثر. وقال الهروي: وهي الموشية المخططة (^١).\nومعنى (سجي ببرد حبرة) أي: مد عليه. يقال: سجيت الميت. إذا مددت عليه ثوبًا.\nوقال ابن بطال: البرود هي برود اليمن التي تصنع من قطن وهي الحبرات يشتمل بها، وهي كانت أشرف الثياب عندهم.\nألا ترى أنه (- ﵇ - سجي بها حين توفي ولوكان أفضل من البرود شيء لسجي به.\nوفيه: جواز لباس) (^٢) رفيع الثياب للصالحين وذلك داخل في معنى قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللهِ﴾ الآية.\nوفي حديث أنس ما يجبل عليه الشارع من شريف الأخلاق وعظيم الصبر على جفاء الجهال والصفح عنهم والدفع بالتي هي أحسن، ألا ترى أنه ضحك حين جبذه الأعرابي ثم أمر له بعطاء ولم يؤاخذه.\nوفي حديث سهل: كرم الشارع وإيثاره على نفسه، وإن كان في حال حاجة آخذًا بـ ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾ الآية.\nوفيه: أنه ينبغي التبرك بثياب الصالحين ويتوسل بها إلى الله تعالى في الحياة والممات (^٣).\n_________\n(^١) \"غريب الحديث\" ١/ ٦٠.\n(^٢) من (ص ٢).\n(^٣) سبق الكلام عن هذِه المسألة بالتفصيل وبينا الحق فيها.","vol":"27","page":641},{"text":"وفيه: جواز أخذ الهدية للرجل الكبير ممن هو دونه إذا علم طيب ما عنده.\nوفيه: جواز (لوم من سأل) (^١) الإمام والخليفة ما عليه من ثيابه (^٢)، وسلف معنى قوله: \"سبقك بها عكاشة\".\n_________\n(^١) في الأصل: كونه من سؤال.\n(^٢) \"شرح ابن بطال\" ٩/ ٩٩ - ١٠٠.","vol":"27","page":642},{"text":"<span data-type='title' id=toc-3538>١٩ - باب الأَكْسِيَةِ وَالْخَمَائِصِ</span>\n٥٨١٥، ٥٨١٦ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ وَعَبْدَ اللهِ بْنَ عَبَّاسٍ - ﵃ - قَالَا: لَمَّا نَزَلَ بِرَسُولِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ كَشَفَهَا عَنْ وَجْهِهِ، فَقَالَ وَهْوَ كَذَلِكَ: «لَعْنَةُ اللهِ عَلَى الْيَهُودِ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ». يُحَذِّرُ مَا صَنَعُوا. [انظر: ٤٣٥، ٤٣٦ - مسلم: ٥٣١ - فتح ١٠/ ٢٧٧]\n\n٥٨١٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: صَلَّى رَسُولُ اللهِ - ﷺ - فِي خَمِيصَةٍ لَهُ لَهَا أَعْلَامٌ، فَنَظَرَ إِلَى أَعْلَامِهَا نَظْرَةً، فَلَمَّا سَلَّمَ قَالَ: «اذْهَبُوا بِخَمِيصَتِي هَذِهِ إِلَى أَبِي جَهْمٍ، فَإِنَّهَا أَلْهَتْنِي آنِفًا عَنْ صَلَاتِي، وَائْتُونِي بِأَنْبِجَانِيَّةِ أَبِي جَهْمِ بْنِ حُذَيْفَةَ بْنِ غَانِمٍ مِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ». [انظر: ٣٧٣ - مسلم: ٥٥٦ - فتح ١٠/ ٢٧٧]\n\n٥٨١٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا أَيُّوبُ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَبِي بُرْدَةَ قَالَ: أَخْرَجَتْ إِلَيْنَا عَائِشَةُ كِسَاءً وَإِزَارًا غَلِيظًا فَقَالَتْ: قُبِضَ رُوحُ النَّبِيِّ - ﷺ - فِي هَذَيْنِ. [انظر: ٣١٠٨ - مسلم: ٢٠٨٠ - فتح ١٠/ ٢٧٧]\nذكر فيه حديث عائشة وابن عباس - ﵁ - قَالَا: لَمَّا نَزَلَ بِرَسُولِ اللهِ - ﷺ - طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ كَشَفَهَا عَنْ وَجْهِهِ، فَقَالَ وَهْوَ كَذَلِكَ: \"لَعْنَةُ اللهِ عَلَى اليَهُودِ وَالنَّصَارى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ\". يُحَذِّرُ مَا صَنَعُوا.\nوحديث عائشة - ﵂ -: صَلَّى رَسُولُ اللهِ - ﷺ - فِي خَمِيصَةٍ [-لَها أَعْلَامٌ -، فَنَظَرَ إِلَى أَعْلَامِهَا نَظْرَةً، فَلَمَّا سَلَّمَ قَالَ: \"اذْهَبُوا بِخَمِيصَتِي هذِه إِلَى أَبِي جَهْمٍ] (^١)، فَإِنَّهَا أَلْهَتْنِي آنِفًا عَنْ صَلَاِتي،\n_________\n(^١) من (ص ٢).","vol":"27","page":643},{"text":"وَأتُونِي بِأَنْبِجَانِيَّةِ أَبِي جَهْمِ بْنِ حُذَيْفَةَ بْنِ غَانِمٍ مِنْ بَنِي عَدِيِّ بْنِ كَعْبٍ\".\nوحديث أبي بردة قال: أَخْرَجَتْ إِلَيْنَا عَائِشَةُ كِسَاءً وَإِزَارًا غَلِيظًا قال: قُبِضَ رُوحُ الرسول - ﷺ - فِي هَذَيْنِ. وقد سلفت.\nوالحديث الأول أخرجه من حديث عبيد الله بن عبد الله بن عتبة عن عائشة وابن عباس. هذا هو الصواب.\nووقع في بعض النسخ زيادة (أبيه) قبل (عائشة وابن عباس) وهو وَهَمٌ كما نبه عليه الجياني (^١)، والخمائص: جمع خميصة، أكسية من صوف سود مربعة لها أعلام كانت من لباس السلف.\nوقال الأصمعي: إنها ثياب من خز أو صوف معلمة وهي سود (^٢)، وقد سلف ذلك وتفسير الأنبجانية وضبطها واضحًا في الصلاة، وعبارة عيسى: الخميصة: كساء من صوف لها علم من حرير، وعبارة ابن فارس: كساء من صوف (^٣) معلم. زاد الجوهري: مربع (^٤).\nوقال (الفراء) (^٥): له علمان. قال: ولذلك أمر الشارع أن يذهب بها إلى أبي جهم ويأتوه بأنبجانية -وهي كساء غليظ كثيرة الصوف- فعل ذلك تواضعًا، قالوا كلهم: فإن لم تكن معلمة فلا تسمى خميصة.\nوقال الداودي: هي أكسية من صوف رقاق، وربما كانت فيها أعلام قد تكون غلاظًا، وقيل: لا تسمى خميصة إلا أن تكون سوداء معلمة.\n_________\n(^١) \"تقييد المهمل\" ٢/ ٧٢٧.\n(^٢) انظر: \"غريب الحديث\" ١/ ١٣٨.\n(^٣) في (ص ٢): أسود.\n(^٤) \"مجمل اللغة\" ١/ ٣٠٣، \"الصحاح\" ٣/ ١٠٣٨، مادة: (خمص).\n(^٥) من (ص ٢).","vol":"27","page":644},{"text":"فصل:\nأبو بردة: اسمه (عامر) (^١) بن أبي موسى عبد الله بن قيس الأشعري قاضي الكوفة، عزله الحجاج، وجعل أخاه مكانه، مات سنة ثلاث ومائة (^٢)، وأخوه أبو بكر عمرو (^٣) مات في ولاية خالد بن عبد الله القسري على العراق، قال ابن نمير: كان أبو بكر أكبر من أبي بردة، وقد [اتفق] (^٤) عليهما (^٥).\nفصل:\nأبو جهم: اسمه عامر، وقيل: عبيد أخو أبي خيثمة مؤرق وبنيه، كلهم أسلموا ولهم صحبة. بنو حذيفة بن غانم بن عامر بن عبد الله بن عبيد بن عويج أخي رباح ابني عدي بن كعب بفتح عين عبيد، وعويج أسلم يوم الفتح، وكان مقدمًا في قريش معظمًا فيهم.\nوهو أحد الأربعة الذين كانت قريش تأخذ عنهم علم النسب -كما سيأتي- وأحد الأربعة الذين دفنوا عثمان وهم حكيم (^٦) وجبير ونيار، وكان فيه وفي بنيه شدة وعرامة، وكان من المعمرين من قريش، بني في الكعبة مرتين، مرة في الجاهلية (حين بنتها قريش ومرة حين بناها\n_________\n(^١) ورد في هامش الأصل: كذا في \"التذهيب\" الحارث وقيل: عامر.\n(^٢) انظر ترجمته في \"طبقات ابن سعد\" ٦/ ٢٦٨، \"ثقات ابن حبان\" ٥/ ١٨٧، \"تهذيب الكمال\" ٣٣/ ٦٦ (٦٢٢٠).\n(^٣) ورد في هامش الأصل: وقيل: عامر.\n(^٤) في (ص ٢): اتفقوا.\n(^٥) انظر ترجمته \"طبقات ابن سعد\" ٦/ ٢٦٩، \"ثقات ابن حبان\" ٥/ ٥٩٢، \"تهذيب الكمال\" ٣٣/ ١٤٤ (٧٢٥٦).\n(^٦) ورد بهامش الأصل: حكيم بن حزام، وجبير بن مطعم، ونيار بن مكرم، ونيار له صحبة ورواية، روى له الترمذي والباقون مشهورون أزيد من نيار.","vol":"27","page":645},{"text":"ابن الزبير، وقال: عملت فيها مرتين، مرة في الجاهلية) (^١) بقوة غلام، ومرة في الإسلام بقوة شيخ. وكان له من الولد عبد الله الأكبر أسلم يوم الفتح وقتل بأجنادين وهو أخو عبيد الله بن عمر بن الخطاب لأمه أم كلثوم بنت جرول الخزاعية، وعبد الله الأصغر، ومحمد -ولد على عهد رسول الله وقتل يوم الحرة صبرًا- وحميد وصخر وصخير وسليمان وعبد الرحمن، وكلهم كانت فيهم شراسة وعرامة، ومن أجلهم وقعت الحرب بين بني عدي وسليمان بن أبي حثمة، هاجر صغيرًا مع أمه الشفاء بنت عبد الله إلى المدينة، (وكان) من الفضلاء والصلحاء، استعمله عمر على السوق، وجمع (عليه) (^٢) وعلى أبيّ الناس يصليان بهم في شهر رمضان وكان قارئًا (^٣).\nأبو حثمة: أسلم ومات بمكة قبل الهجرة.\nوابن سليمان: أبو بكر من رواة العلم، روى عنه الزهري.\nوليلى بنت أبي حثمة: زوج عامر بن ربيعة أم بنته، قدمت المدينة مع زوجها، وقتل ابنها عبد الله الأكبر مع رسول الله بالطائف (^٤).\nقال ابن عباس: كان في قريش أربعة يتحاكم إليهم ويوقف عند قولهم يعني في النسب: عقيل بن أبي طالب، ومخرمة بن نوفل بن أهيب بن عبد مناف بن زهرة، وأبو جهم بن حذيفة، وحويطب بن عبد العزى بن أبي قيس بن عبد ود بن نصر بن مالك بن حسيل بن عامر بن لؤي.\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) انظر ترجمته في: \"أسد الغابة\" ١/ ١١٥٤، \"الوافي بالوفيات\" ١/ ٢٣١٩.\n(^٤) انظر ترجمته في: \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٤٣٩ (٤٠٠٨)، \"الاستيعاب\" ٤/ ٤٦٢ (٣٥١٦)، \"أسد الغابة\" ٧/ ٢٥٦ (٧٢٥٣).","vol":"27","page":646},{"text":"<span data-type='title' id=toc-3539>٢٠ - باب اشْتِمَالِ الصَّمَّاءِ</span>\n٥٨١٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ خُبَيْبٍ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ الْمُلَامَسَةِ، وَالْمُنَابَذَةِ، وَعَنْ صَلَاتَيْنِ: بَعْدَ الْفَجْرِ حَتَّى تَرْتَفِعَ الشَّمْسُ، وَبَعْدَ الْعَصْرِ حَتَّى تَغِيبَ، وَأَنْ يَحْتَبِيَ بِالثَّوْبِ الْوَاحِدِ، لَيْسَ عَلَى فَرْجِهِ مِنْهُ شَيْءٌ بَيْنَهُ وَبَيْنَ السَّمَاءِ، وَأَنْ يَشْتَمِلَ الصَّمَّاءَ. [انظر: ٣٦٨ - مسلم: ٨٢٥، ١٥١١ - فتح ١٠/ ٢٧٨]\n\n٥٨٢٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَامِرُ بْنُ سَعْدٍ أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنْ لِبْسَتَيْنِ وَعَنْ بَيْعَتَيْنِ: نَهَى عَنِ الْمُلَامَسَةِ وَالْمُنَابَذَةِ فِي الْبَيْعِ، وَالْمُلَامَسَةُ لَمْسُ الرَّجُلِ ثَوْبَ الآخَرِ بِيَدِهِ بِاللَّيْلِ أَوْ بِالنَّهَارِ، وَلَا يُقَلِّبُهُ إِلاَّ بِذَلِكَ، وَالْمُنَابَذَةُ أَنْ يَنْبِذَ الرَّجُلُ إِلَى الرَّجُلِ بِثَوْبِهِ، وَيَنْبِذَ الآخَرُ ثَوْبَهُ، وَيَكُونَ ذَلِكَ بَيْعَهُمَا عَنْ غَيْرِ نَظَرٍ وَلَا تَرَاضٍ، وَاللِّبْسَتَيْنِ: اشْتِمَالُ الصَّمَّاءِ، وَالصَّمَّاءُ أَنْ يَجْعَلَ ثَوْبَهُ عَلَى أَحَدِ عَاتِقَيْهِ، فَيَبْدُو أَحَدُ شِقَّيْهِ لَيْسَ عَلَيْهِ ثَوْبٌ، وَاللِّبْسَةُ الأُخْرَى احْتِبَاؤُهُ بِثَوْبِهِ وَهْوَ جَالِسٌ، لَيْسَ عَلَى فَرْجِهِ مِنْهُ شَيْءٌ. [انظر: ٣٦٧ - مسلم: ١٥١٢ - فتح ١٠/ ٢٧٨]\nذكر فيه حديث أبي هريرة - ﵁ - السالف في الصلاة (^١).\nوحديث أبي سعيد - ﵁ - السالف أيضا.\nالصماء: وهو أن يجعل ثوبه على أحد عاتقيه فيبدو أحد شقيه ليس عليه ثوب.\nواللبسة الأخرى الاحتباء بثوبه وهو جالس ليس على فرجه منه شيء.\nوقال مالك: هو أن يشتمل على منكبيه ويخرج يسراه من تحت الثوب ونحوه.\n_________\n(^١) سلف برقم (٣٦٨) باب: ما يستر العورة.","vol":"27","page":647},{"text":"قال ابن حبيب: فيصير جانبه الأيسر مكشوفًا ليس عليه من الغطاء شيء، فينكشف فرجه إذا لم يكن تحتها ثوب غيره، فإذا خالف لم يكن صماء؛ لأن العورة تكون حينئذ مستورة من كلتا جانبيه.\nوقال ابن وهب: هو أن يرمي بطرف الثوب على شقه الأيسر.\nوقال القاضي في جامع \"معونته\": هو أن يلتحف بالثوب ويرفعه على أحد جانبيه، فلا يكون ليده موضع تخرج منه، ولذلك سميت الصماء. وقيل: هو أن يلتف بثوب واحد ويحول طرفه الذي يلتف به على منكبه الأيسر فتبدو عورته.\nواختلف قول مالك إذا فعل ذلك من فوق ثوب فكرهه مرة وإن كان (عليه) (^١) مئزر وسراويل اتباعًا للنهي، وأجازه مرة؛ لأن المنع من خشية انكشاف العورة، وقد أمنت، والاحتباء على ثوب جائز؛ لأنه - ﵇ - إنما نهى عنه إذا كان كاشفًا عن فرجه، (والله أعلم) (^٢) (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) \"المعونة\" ٢/ ٥٩١، كتاب: الجامع، وانظر: \"بداية المجتهد\" ١/ ١٨٦.","vol":"27","page":648},{"text":"<span data-type='title' id=toc-3540>٢١ - باب الاِحْتِبَاءِ فِي ثَوْبٍ وَاحِدٍ</span>\n٥٨٢١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنْ لِبْسَتَيْنِ: أَنْ يَحْتَبِيَ الرَّجُلُ فِي الثَّوْبِ الْوَاحِدِ لَيْسَ على فَرْجِهِ مِنْهُ شَيْءٌ، وَأَنْ يَشْتَمِلَ بِالثَّوْبِ الْوَاحِدِ، لَيْسَ على أَحَدِ شِقَّيْهِ، وَعَنِ الْمُلَامَسَةِ وَالْمُنَابَذَةِ. [انظر: ٣٦٨ - مسلم: ١٥١١ - فتح ١٠/ ٢٧٩]\n\n٥٨٢٢ - حَدَّثَنِي مُحَمَّدٌ قَالَ: أَخْبَرَنِي مَخْلَدٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي ابْنُ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنِ اشْتِمَالِ الصَّمَّاءِ، وَأَنْ يَحْتَبِيَ الرَّجُلُ فِي ثَوْبٍ وَاحِدٍ، لَيْسَ على فَرْجِهِ مِنْهُ شَيْءٌ. [انظر: ٣٦٧ - مسلم: ١٥١٢ - فتح ١٠/ ٢٧٩]\nذكر فيه حديث أبي هريرة وأبي سعيد أيضًا.","vol":"27","page":649},{"text":"<span data-type='title' id=toc-3541>٢٢ - باب الْخَمِيصَةِ السَّوْدَاءِ</span>\n٥٨٢٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا إِسْحَاقُ بْنُ سَعِيدٍ، عَنْ أَبِيهِ سَعِيدِ بْنِ فُلَانٍ -هُوَ عَمْرُو بْنُ سَعِيدِ بْنِ الْعَاصِ- عَنْ أُمِّ خَالِدٍ بِنْتِ خَالِدٍ: أُتِيَ النَّبِيُّ - ﷺ - بِثِيَابٍ فِيهَا خَمِيصَةٌ سَوْدَاءُ صَغِيرَةٌ، فَقَالَ: «مَنْ تَرَوْنَ نَكْسُو هَذِهِ؟». فَسَكَتَ الْقَوْمُ، قَالَ: «ائْتُونِي بِأُمِّ خَالِدٍ». فَأُتِيَ بِهَا تُحْمَلُ، فَأَخَذَ الْخَمِيصَةَ بِيَدِهِ فَأَلْبَسَهَا وَقَالَ: «أَبْلِي وَأَخْلِقِي». وَكَانَ فِيهَا عَلَمٌ أَخْضَرُ أَوْ أَصْفَرُ، فَقَالَ: «يَا أُمَّ خَالِدٍ، هَذَا سَنَاهْ». وَسَنَاهْ بِالْحَبَشِيَّةِ: حَسَنٌ. [انظر: ٣٠٧١ - فتح ١٠/ ٢٧١]\n\n٥٨٢٤ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنِي ابْنُ أَبِي عَدِيٍّ، عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا وَلَدَتْ أُمُّ سُلَيْمٍ قَالَتْ لِي: يَا أَنَسُ، انْظُرْ هَذَا الْغُلَامَ فَلَا يُصِيبَنَّ شَيْئًا حَتَّى تَغْدُوَ بِهِ إِلَى النَّبِيِّ - ﷺ - يُحَنِّكُهُ. فَغَدَوْتُ بِهِ، فَإِذَا هُوَ فِي حَائِطٍ وَعَلَيْهِ خَمِيصَةٌ حُرَيْثِيَّةٌ، وَهْوَ يَسِمُ الظَّهْرَ الَّذِي قَدِمَ عَلَيْهِ فِي الْفَتْحِ. [انظر: ١٥٠٢ - مسلم: ٢١١٩ - فتح ١٠/ ٢٧٩]\nذكر فيه حديث إسحاق بن سعيد عَنْ أَبِيهِ سَعِيدِ بْنِ فُلَانٍ -بْن سَعِيدِ بْنِ العَاصي- عَنْ أُمِّ خَالِدٍ بِنْتِ خَالِدٍ: أُتِيَ النَّبِيُّ - ﷺ - بثِيَابٍ فِيهَا خَمِيصَةٌ سَوْدَاءُ صَغِيرَةٌ .. الحديث سلف (^١)، وفي آخره \"أَبْلِي وَأَخْلِقِي\". وَكَانَ فِيهَا عَلَمٌ أَخْضَرُ أَوْ أَصْفَرُ، فَقَالَ: \"يَا أُمَّ خَالِدٍ، هذا سَنَاهْ سناه\".\nوفلان: هو عمرو (^٢)، وإسحاق: أخو خالد ويحيى أولاد سعيد بن عمرو بن سعيد بن العاصي، (مات سنة سبعين ومائة وأم خالد بنت خالد بن سعيد بن أمية بن العاصي) (^٣) بن أمية بن عبد شمس بن عبد مناف.\n_________\n(^١) سلف برقم (٣٠٧١) كتاب: الجهاد، باب: من تكلم بالفارسية والرطانة.\n(^٢) في (ص ٢): ابن عمرو. ولا يستقيم به السياق إذ فلان هو (عمرو) لا (ابن عمرو).\n(^٣) من (ص ٢).","vol":"27","page":650},{"text":"ثم ساق حديث أنس - ﵁ - قال: لَمَّا وَلَدَتْ أُمُّ سُلَيْمٍ قَالَتْ لي: يَا أَنسُ، انْظُرْ هذا الغُلَامَ فَلَا يُصِيبَنَّ شَيْئًا حَتَّى تَغْدُوَ بِهِ إلى رسول الله - ﷺ - يُحَنِّكُهُ. فَغَدَوْتُ بِهِ، فَإِذَا هُوَ فِي حَائِطٍ وَعَلَيْهِ خَمِيصَةٌ حُرَيْثِيَّةٌ، وَهْوَ يَسِمُ الظَّهْرَ الذِي قَدِمَ عَلَيْهِ فِي الفَتْحِ. وقد سلف.\nوحريثية: نسبة إلى حريث رجل من قضاعة.\nوفي رواية الحذاء: جونية منسوبة إلى بني الجون قبيلة من الأزد، وإلى لونها من السواد أو البياض أو الحمرة؛ لأن العرب تسمي كل لون من (هذه) (^١) جونًا. وقيل فيها غير ذلك، وهو تصحيف.\nوفقه الباب سلف.\nفائدة:\n(أخلقي) بالقاف والفاء كما سلف.\nوفيه الدعاء بطول العمر، و(سنا) أي: حسن بالحبشية، وروي: \"سنه سنة\"، و\"سنا سنا\".\nوفيه: الاستشارة. وفيه: رد الأمر إلى الأعلم.\n_________\n(^١) عليها بالأصل علامة (صح).","vol":"27","page":651},{"text":"<span data-type='title' id=toc-3542>٢٣ - باب ثِيَابِ الْخُضْرِ</span>\n٥٨٢٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، أَخْبَرَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، أَنَّ رِفَاعَةَ طَلَّقَ امْرَأَتَهُ، فَتَزَوَّجَهَا عَبْدُ الرَّحْمَنِ بْنُ الزَّبِيرِ الْقُرَظِيُّ، قَالَتْ عَائِشَةُ وَعَلَيْهَا خِمَارٌ أَخْضَرُ. فَشَكَتْ إِلَيْهَا، وَأَرَتْهَا خُضْرَةً بِجِلْدِهَا، فَلَمَّا جَاءَ رَسُولُ اللهِ - ﷺوَالنِّسَاءُ يَنْصُرُ بَعْضُهُنَّ بَعْضًا- قَالَتْ عَائِشَةُ: مَا رَأَيْتُ مِثْلَ مَا يَلْقَى الْمُؤْمِنَاتُ، لَجِلْدُهَا أَشَدُّ خُضْرَةً مِنْ ثَوْبِهَا. قَالَ: وَسَمِعَ أَنَّهَا قَدْ أَتَتْ رَسُولَ اللهِ - ﷺ - فَجَاءَ وَمَعَهُ ابْنَانِ لَهُ مِنْ غَيْرِهَا. قَالَتْ: وَاللهِ مَا لِي إِلَيْهِ مِنْ ذَنْبٍ، إِلاَّ أَنَّ مَا مَعَهُ لَيْسَ بِأَغْنَى عَنِّي مِنْ هَذِهِ. وَأَخَذَتْ هُدْبَةً مِنْ ثَوْبِهَا، فَقَالَ: كَذَبَتْ وَاللهِ يَا رَسُولَ اللهِ، إِنِّي لأَنْفُضُهَا نَفْضَ الأَدِيمِ، وَلَكِنَّهَا نَاشِزٌ تُرِيدُ رِفَاعَةَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «فَإِنْ كَانَ ذَلِكَ لَمْ تَحِلِّي لَهُ -أَوْ لَمْ تَصْلُحِي لَهُ- حَتَّى يَذُوقَ مِنْ عُسَيْلَتِكِ». قَالَ: وَأَبْصَرَ مَعَهُ ابْنَيْنِ فَقَالَ: «بَنُوكَ هَؤُلَاءِ؟». قَالَ: نَعَمْ. قَالَ: «هَذَا الَّذِي تَزْعُمِينَ مَا تَزْعُمِينَ، فَوَاللهِ لَهُمْ أَشْبَهُ بِهِ مِنَ الْغُرَابِ بِالْغُرَابِ». [انظر: ٢٦٣٩ - مسلم: ١٤٣٣ - فتح ١٠/ ٢٨١]\nذكر فيه عن عكرمة: أَنَّ رِفَاعَةَ طَلَّقَ امْرَأَتَهُ، فَتَزَوَّجَهَا عَبْدُ الرَّحْمَنِ بْنُ الزَّبِيرِ الحديث بطوله. وسلف في الطلاق وغيره (^١).\nوموضع الحاجة منه قول عائشة - ﵂ -: (وعليها خمار أخضر) والثياب الخضر لباس أهل الجنة كما سلف.\nقال تعالى: ﴿وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ﴾ وكفى بهذا شرفًا لها وترغيبًا فيها.\n_________\n(^١) سلف برقم (٢٦٣٩) كتاب: الشهادات، باب: شهادة المختبي.\nوبرقم (٥٢٦٠، ٥٢٦١) كتاب: الطلاق، باب: من أجاز طلاق الثلاث.\nوبرقم (٥٢٦٥) باب: من قال لامرأته: أنت علي حرام.\nوبرقم (٥٣١٧) باب: إذا طلقها ثلاثا، وسلف قريبًا برقم (٥٧٩٢) باب: الإزار المهدب.","vol":"27","page":652},{"text":"وقال هشام بن عروة: رأيت على عبد الله بن الزبير مطرفًا من خز أخضر ألبسته (^١) إياه عائشة (^٢).\nوروى أبو داود حديثًا عن أبي رمثة قال: انطلقت مع أبي إلى رسول الله - ﷺ - فرأيت (عليه بردين أخضرين) (^٣).\nوفيه: أن للرجل ضرب زوجته عند نشوزها عليه وإن أثر ضربه في جلدها، ولا حرج عليه في ذلك، ألا ترى أن عائشة - ﵂ - قالت لرسول الله - ﷺ -: لجلدها أشد خضرة من ثوبها، ولم ينكر عليها.\nوفيه: أن للنساء أن يطالبن أزواجهن عند الإمام بقلة الوطء، وأن يعرضن بذلك تعريضًا بينًا كالصريح، ولا عار عليهن في ذلك.\nوفيه: أن للزوج إذا ادعي عليه بذلك أن يخبر بخلاف ويعرب عن نفسه، ألا ترى قوله (لرسول الله) (^٤) - ﷺ -: والله إني لأنفضها نفض الأديم. وهذِه الكناية من الفصاحة العجيبة، وهي أبلغ في المعنى من الحقيقة.\nوفيه: الحكم بالدليل لقوله في بنيه: \"لهم أشبه به من الغراب بالغراب\". فاستدل بشبههما له على كذبها ودعواها.\nفصل:\nالزَّبير بفتح الزاي: قتل مع قومه يوم بني قريظة كافرًا بعد أن سأل فيه عثمان (^٥) فترك، فقال: كيف يعيش المرء دون ولده؟. فذكر ذلك عثمان\n_________\n(^١) في (ص ٢): كَسَتْهُ.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ١١/ ٧٦ بلفظ: كسته. وهو موافق لما في نسخة: (ص ٢).\n(^٣) \"سنن أبي داود\" (٤٠٦٥).\n(^٤) في (ص ٢): يا رسول الله.\n(^٥) وقع بهامش الأصل: القصة بنحو هذا معروفة له مع ثابت بن قيس.","vol":"27","page":653},{"text":"لرسول الله - ﷺ - فقال: تركت ولده، فأخبره، فقال: كيف يعيش دون ماله؟ فذكره عثمان لرسول الله - ﷺ - فقال: تركت ماله، فأخبره فقال: ما فعل بفلان وفلان؟ قيل: قتلوا. قال: فعلت الذي إليك، لا خير لي في الحياة. فقتل كافرًا (^١).\nفصل:\nقولها (قالت: والله ما إليه من ذنب إلا أن ما معه ليس بأغنى عني من هذِه، وأخذت هدبة من جلبابها) يحتمل أن تريد: ما ينقم مني إلا أنه أعرض عني. ويحتمل أن تريد ما أنقم عليه ذلك، فإن كان جلدني ما أنقم عليه إلا إعراضه عني. قاله الداودي وزاد: يحتمل تشبيهها بالهدبة انتشاره وأنه لا يتحرك، أو أنه رقيق فشبهته بالهدبة على التقليل والمبالغة، ويحتمل أن يكون رأت من رفاعة من الجماع ما يباعد من فعله هذا فوصفته بهذا؛ ولهذا يستحب نكاح الأبكار، لأنها تظن الرجال سواء، والثيب تعدم من الضعيف ما علمته من القوي وإن كان الثاني أقوى، فقد تقول: ثم من هو أقوى منه.\n_________\n(^١) ما ثبت في مصادر التخريج هو ثابت بن قيس بن شماس، وليس عثمان!! قال الطبري في، \"تاريخه\" ٢/ ١٠٢: حدثنا ابن حميد، حدثنا سلمة، حدثني محمد بن إسحاق، عن الزهري قال: أتي الزبير بن باطا القرظي، وكان يكنى أبا عبد الرحمن وكان الزبير قد من على ثابت بن قيس بن شماس في الجاهلية. قال محمد: مما ذكر لي بعض ولد الزبير أنه كان من عليه يوم بعاث أخذه فجز ناصيته ثم خلى سبيله؛ فجاءه وهو شيخ كبير؛ فقال يا أبا عبد الرحمن هل تعرفني قال: وهل يجهل مثلي مثلك؟! قال: إني قد أردت أن أجزيك بيدك عندي. قال: إن الكريم يجزي الكريم، ثم أتى ثابت رسول الله - ﷺ - .. وانظر: \"سيرة ابن هشام\" ٣/ ٢٦١ - ٢٦٢، \"عيون الأثر\" ٢/ ٣٠١، \"البداية والنهاية\" ٤/ ١٢٥.","vol":"27","page":654},{"text":"فصل:\nوقوله: (أنفضها نفض الأديم) فقد يكون بلغ جهده، وهو عندها قليل.\nوقوله: (\"وإن كان ذلك لم تحلي له -أو- لم تصلحي له\") كذا في الأصول. وادعى ابن التين أن في سائر الأمهات \"تحلين\" وصوابه: تحلي، وأخبرها بذلك لعلها ترضى بالمقام.\nوقوله: (\"بنوك هؤلاء؟ \" قال: نعم). عبر عن التثنية بالجمع، وذلك جائز. قال تعالى: ﴿إِذْ تَسَوَّرُوا الْمِحْرَابَ﴾ وهما اثنان.\nوقوله: (\"لهم أشبه به من الغراب بالغراب\") فيه دليل على الحكم بالقافة وهو الدليل كما أسلفناه.\nوفيه أنه لم يقتص لها (منه) (^١) في الضرب؛ لقوله تعالى: ﴿وَاضْرِبُوهُنَّ﴾ أي في شأنها، ولم يذكر أنه قضى في الأعراض بشيء، فلعله علم أن الكاذب منهما يرجع عن قوله إلى الحق.\n_________\n(^١) من (ص ٢).","vol":"27","page":655},{"text":"<span data-type='title' id=toc-3543>٢٤ - باب ثِيَابِ البِيضِ</span>\n٥٨٢٦ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ بِشْرٍ، حَدَّثَنَا مِسْعَرٌ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ سَعْدٍ قَالَ: رَأَيْتُ بِشِمَالِ النَّبِيِّ - ﷺ - وَبِيَمِينِهِ رَجُلَيْنِ عَلَيْهِمَا ثِيَابٌ بِيضٌ يَوْمَ أُحُدٍ، مَا رَأَيْتُهُمَا قَبْلُ وَلَا بَعْدُ. [انظر: ٤٠٥٤ - مسلم: ٢٣٠٦ - فتح ١٠/ ٢٨٢]\n\n٥٨٢٧ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنِ الحُسَيْنِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ حَدَّثَهُ، أَنَّ أَبَا الأَسْوَدِ الدِّيلِيَّ حَدَّثَهُ، أَنَّ أَبَا ذَرٍّ - ﵁ - حَدَّثَهُ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - وَعَلَيْهِ ثَوْبٌ أَبْيَضُ وَهْوَ نَائِمٌ، ثُمَّ أَتَيْتُهُ وَقَدِ اسْتَيْقَظَ، فَقَالَ: «مَا مِنْ عَبْدٍ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. ثُمَّ مَاتَ عَلَى ذَلِكَ، إِلاَّ دَخَلَ الْجَنَّةَ». قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: «وَإِنْ زَنَى وَإِنْ سَرَقَ». قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: «وَإِنْ زَنَى وَإِنْ سَرَقَ». قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: «وَإِنْ زَنَى وَإِنْ سَرَقَ عَلَى رَغْمِ أَنْفِ أَبِي ذَرٍّ». وَكَانَ أَبُو ذَرٍّ إِذَا حَدَّثَ بِهَذَا قَالَ: وَإِنْ رَغِمَ أَنْفُ أَبِي ذَرٍّ.\nقَالَ أَبُو عَبْدِ اللهِ: هَذَا عِنْدَ الْمَوْتِ أَوْ قَبْلَهُ، إِذَا تَابَ وَنَدِمَ وَقَالَ: لَا إِلَهَ إِلاَّ اللهُ. غُفِرَ لَهُ. [انظر: ١٢٣٧ - مسلم: ٩٤ - فتح ١٠/ ٢٨٣]\nذكر فيه حديث عائشة (^١) (^٢): رَأَيْتُ بِشِمَالِ رسول الله - ﷺ - وَبِيَمِينِهِ رَجُلَيْنِ عَلَيْهِمَا ثِيَابٌ بِيضٌ يَوْمَ أُحُدٍ، مَا رَأَيْتُهُمَا قَبْلُ وَلَا بَعْدُ.\nوحديث أبي الأسود الديلي عن أبي ذَرٍّ أَتَيْتُ النَّبِيَّ - ﷺ - وَعَلَيْهِ ثَوْبٌ أَبْيَضُ وَهْوَ نَائِمٌ، ثُمَّ أَتَيْتُهُ وَقَدِ اسْتَيْقَظَ، فَقَالَ: \"مَا مِنْ عَبْدٍ قَالَ: لَا إله إِلَّا اللهُ. ثُمَّ مَاتَ عَلَى ذَلِكَ، إِلَّا دَخَلَ الجَنَّةَ\". قُلْتُ: وَإِنْ سَرَقَ وَإِنْ زَنَى؟ .. الحديث.\n_________\n(^١) الحديث الوارد في الباب حديث سعد وليس لعائشة ذكر في الباب.\n(^٢) ورد بهامش الأصل: صوابه سعد.","vol":"27","page":656},{"text":"قَالَ أَبُو عَبْدِ اللهِ: هذا عِنْدَ المَوْتِ أَوْ قَبْلَهُ، إِذَا تَابَ وَنَدِمَ وَقَالَ: لَا إله إِلَّا اللهُ. غُفِرَ لَهُ.\nالشرح:\nالثياب البيض من أفضل الثياب، وهو لباس الملائكة الذين نصروا النبي - ﷺ - يوم أحد وغيره، والرجلان اللذان كانا يوم أحد عن يمين رسول الله - ﷺ - وعن شماله كانا ملكين -والله أعلم (^١) - وكان - ﷺ - يلبس البياض ويحض على لباسه، ويأمر بتكفين الأموات فيه، وقد صح عن ابن عباس أن رسول الله - ﷺ - قال: \"البسوا من ثيابكم البياض فإنها من خير ثيابكم، وكفنوا فيها موتاكم\" أخرجه أبو داود وابن ماجه والترمذي وقال: حسن صحيح. وصححه ابن حبان والحاكم أيضًا (^٢).\nفصل:\nوحديث أبي ذر، وتفسير البخاري عقيبه يحتاج إلى تفسير آخر، وذلك أن التوبة والندم إنما تنفع في الذنب الذي بين العبد وربه، وأما مظالم العباد فلا تسقطها عنه التوبة إلا بشرط ردها له أو غفرها.\nومعنى الحديث: أن من مات على التوحيد يدخل الجنة وإن ارتكب الذنوب ولا يخلد كما تقوله أهل الخوارج والبدع، وقد سلف في حديث معاذ أنه - ﷺ - قال له: \"ما من أحد يشهد أن لا إله إلا الله وأن محمدًا رسول الله صادقًا من قلبه، إلا حرمه الله على النار\" هذا المعنى مبينًا بأقوال السلف في كتاب: العلم في باب: من خص بالعلم قومًا دون قوم (^٣).\n_________\n(^١) ورد بهامش الأصل: في \"صحيح مسلم\" يعني: جبريل وميكائيل.\n(^٢) أبو داود (٤٠٦١)، والترمذي (٩٩٤)، وابن ماجه (٣٥٦٦)، وابن حبان ١٢/ ٢٤٢، والحاكم ١/ ٣٥٤.\n(^٣) سلف برقم (١٢٨).","vol":"27","page":657},{"text":"فإن قلت: ظاهر قول البخاري أنه لم يوجب المغفرة إلا لمن تاب، فظاهر هذا يوهم إنفاذ الوعيد لمن لم يتب.\nقلت: إنما أراد البخاري ما أراده وهب بن منبه بقوله في مفتاح الجنة في كتاب الجنائز: أن تحقيق ضمان وعده - ﷺ - لمن مات لا يشرك بالله شيئًا، ولمن قال: لا إله إلا الله، ثم مات على ذلك أنه إنما يتحصل لهم دون مدافعة من دخول الجنة، ولا عذاب ولا عقاب إذا لقوا الله تائبين عاملين بما أمر به، فأولئك يكونون (أول) (^١) الناس دخولًا الجنة، وإن كانوا غير تائبين أو قبلهم تبعات للعباد فلا بد لهم أيضًا لهم من دخول الجنة بعد إنفاذ الله المشيئة فيهم من عذاب أو مغفرة.\nوقال ابن التين: قول البخاري هذا خلاف ظاهر الحديث، ولو كان إذا تاب ولم يقل: وإن زنا وإن سرق. والحديث على ظاهره: (من) (^٢) مات مسلمًا دخل الجنة قبل النار أو بعدها.\nوقوله: (ثم مات على ذلك). ليس في أكثر الروايات هذِه الزيادة، وهي صحيحة، نبه عليه ابن التين.\nفصل:\nالديلي: ضبط بضم الدال وكسرها وبفتح الهمزة فيها (^٣)، وفي بعض الروايات: وبكسر الدال وسكون الياء.\nقال أبو نصر في \"صحاحه\": الدُّئل دويبة شبيهة بابن عرس.\nقال أحمد بن يحيى: لا نعلم اسمًا جاء على فُعِل غير هذا.\n_________\n(^١) في الأصل: أولى. والمثبت من (ص ٢).\n(^٢) في (ص ٢): وإن.\n(^٣) أي: الدُّؤَلِي.","vol":"27","page":658},{"text":"قال الأخفش: وإلى هذا نسب أبو الأسود الدؤلي، إلا أنهم فتحوا الهمزة على مذهبهمِ في النسبة استثقالًا لتوالي الكسرتين مع ياء النسب، كما ينسب إلى نَمِر نَمَريٌّ، وربما قالوا: الدُّوَلي، قلبوا الهمزة واوًا؛ لأن الهمزة إذا انفتحت وقبلها ضمة، فتخفيفها أن تقلب واوًا محضة.\nوقال (ابن الكلبي) (^١): (هو الدِّيلي) (^٢)، قلبت الهمزة ياء حين انكسرت، وإذا انقلبت ياء كسرت الدال؛ لتسلم الياء كبِيعَ وقِيلَ.\nقال: واسمه ظالم بن عمرو.\nقال الأصمعي: أخبرني عيسى بن عمر قال: الديل بن بكر الكناني إنما هو الدُّئل، فترك الهمزة أهل الحجاز (^٣).\nفصل:\nقال الجوهري: يقال: رغَم فلان بالفتح إذا لم يقدر على الانتصاف؛ فقال: رغِم أنفي لله رَغْمًا ورُغْمًا، (وقال أوله الرُّغْم والرَّغْم، وحكي تثليث رائه (^٤» (^٥).\n_________\n(^١) في \"الصحاح\": الكلبي.\n(^٢) من (ص ٢).\n(^٣) \"الصحاح\" ٤/ ١٦٩٤.\n(^٤) \"الصحاح\" ٥/ ١٩٣٤ - ١٩٣٥.\n(^٥) من (ص ٢).","vol":"27","page":659},{"text":"<span data-type='title' id=toc-3544>٢٥ - باب لُبْسِ الْحَرِيرِ وَافْتِرَاشِهِ لِلرِّجَالِ، وَقَدْرِ مَا يَجُوزُ مِنْهُ</span>\n٥٨٢٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ قَالَ: سَمِعْتُ أَبَا عُثْمَانَ النَّهْدِيَّ: أَتَانَا كِتَابُ عُمَرَ وَنَحْنُ مَعَ عُتْبَةَ بْنِ فَرْقَدٍ بِأَذْرَبِيجَانَ، أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الْحَرِيرِ إِلاَّ هَكَذَا، وَأَشَارَ بِإِصْبَعَيْهِ اللَّتَيْنِ تَلِيَانِ الإِبْهَامَ، قَالَ: فِيمَا عَلِمْنَا أَنَّهُ يَعْنِي الأَعْلَامَ. [٥٨٢٩، ٥٨٣٠، ٥٨٣٤، ٥٨٣٥ - مسلم: ٢٠٦٩ - فتح ١٠/ ٢٨٤]\n\n٥٨٢٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا عَاصِمٌ، عَنْ أَبِي عُثْمَانَ قَالَ: كَتَبَ إِلَيْنَا عُمَرُ وَنَحْنُ بِأَذْرَبِيجَانَ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ لُبْسِ الْحَرِيرِ إِلاَّ هَكَذَا، وَصَفَّ لَنَا النَّبِيُّ - ﷺ - إِصْبَعَيْهِ. وَرَفَعَ زُهَيْرٌ الْوُسْطَى وَالسَّبَّابَةَ. [انظر: ٥٨٢٨ - مسلم:\n\n٢٠٦٩ - فتح ١٠/ ٢٨٤]\n\n٥٨٣٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ التَّيْمِيِّن عَنْ أَبِي عُثْمَانَ قَالَ: كُنَّا مَعَ عُتْبَةَ فَكَتَبَ إِلَيْهِ عُمَرُ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا يُلْبَسُ الْحَرِيرُ فِي الدُّنْيَا إِلاَّ لَمْ يُلْبَسْ فِي الآخِرَةِ مِنْهُ».\nحَدَّثَنَا الْحَسَنُ بْنُ عُمَرَ، حَدَّثَنَا مُعْتَمِرٌ، حَدَّثَنَا أَبِي، حَدَّثَنَا أَبُو عُثْمَانَ، وَأَشَارَ أَبُو عُثْمَانَ بِإِصْبَعَيْهِ الْمُسَبِّحَةِ وَالْوُسْطَى. [انظر: ٥٨٢٨ - مسلم: ٢٠٦٩ - فتح ١٠/ ٢٨٤]\n\n٥٨٣١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنِ ابْنِ أَبِي لَيْلَى قَالَ: كَانَ حُذَيْفَةُ بِالْمَدَايِنِ فَاسْتَسْقَى، فَأَتَاهُ دِهْقَانٌ بِمَاءٍ فِي إِنَاءٍ مِنْ فِضَّةٍ، فَرَمَاهُ بِهِ وَقَالَ: إِنِّي لَمْ أَرْمِهِ إِلاَّ أَنِّي نَهَيْتُهُ فَلَمْ يَنْتَهِ، قَالَ رَسُولُ اللهِ - ﷺ -: «الذَّهَبُ وَالْفِضَّةُ وَالْحَرِيرُ وَالدِّيبَاجُ هِيَ لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الآخِرَةِ». [انظر: ٥٤٢٦ - مسلم: ٢٠٦٧ - فتح ١٠/ ٢٨٤]\n\n٥٨٣٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ -قَالَ شُعْبَةُ: فَقُلْتُ: أَعَنِ النَّبِيِّ - ﷺ -؟ فَقَالَ: شَدِيدًا عَنِ النَّبِيِّ - ﷺ - فَقَالَ: «مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا فَلَنْ يَلْبَسَهُ فِي الآخِرَةِ». [مسلم: ٢٠٧٣ - فتح ١٠/ ٢٨٤]","vol":"27","page":660},{"text":"٥٨٣٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ قَالَ: سَمِعْتُ ابْنَ الزُّبَيْرِ يَخْطُبُ يَقُولُ: قَالَ مُحَمَّدٌ - ﷺ -: «مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الآخِرَةِ». [فتح ١٠/ ٢٨٤]\n\n٥٨٣٤ - حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي ذُبْيَانَ خَلِيفَةَ بْنِ كَعْبٍ قَالَ: سَمِعْتُ ابْنَ الزُّبَيْرِ يَقُولُ: سَمِعْتُ عُمَرَ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الآخِرَةِ».\nوَقَالَ لَنَا أَبُو مَعْمَرٍ: حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ يَزِيدَ، قَالَتْ مُعَاذَةُ: أَخْبَرَتْنِي أُمُّ عَمْرٍو بِنْتُ عَبْدِ اللهِ، سَمِعْتُ عَبْدَ اللهِ بْنَ الزُّبَيْرِ، سَمِعَ عُمَرَ، سَمِعَ النَّبِيَّ - ﷺ -. [انظر: ٥٨٢٨ - مسلم: ٢٠٦٩ - فتح ١٠/ ٢٨٤]\n\n٥٨٣٥ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عِمْرَانَ بْنِ حِطَّانَ قَالَ: سَأَلْتُ عَائِشَةَ عَنِ الْحَرِيرِ، فَقَالَتِ: ائْتِ ابْنَ عَبَّاسٍ فَسَلْهُ. قَالَ: فَسَأَلْتُهُ، فَقَالَ: سَلِ ابْنَ عُمَرَ. قَالَ: فَسَأَلْتُ ابْنَ عُمَرَ، فَقَالَ: أَخْبَرَنِي أَبُو حَفْصٍ -يَعْنِي: عُمَرَ بْنَ الْخَطَّابِ- أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّمَا يَلْبَسُ الْحَرِيرَ فِي الدُّنْيَا مَنْ لَا خَلَاقَ لَهُ فِي الآخِرَةِ». فَقُلْتُ صَدَقَ وَمَا كَذَبَ أَبُو حَفْصٍ على رَسُولِ اللهِ - ﷺ -.\nوَقَالَ عَبْدُ اللهِ بْنُ رَجَاءٍ: حَدَّثَنَا حَرْبٌ، عَنْ يَحْيَى، حَدَّثَنِي عِمْرَانُ. وَقَصَّ الْحَدِيثَ. [انظر: ٥٨٢٨ - مسلم: ٢٠٦٩ - فتح ١٠/ ٢٨٥]\nذكر فيه أحاديث:\nأحدها:\nحديث قتادة، عن أبي عُثْمَانَ النَّهْدِيِّ قال: أَتَانَا كِتَابُ عُمَرَ - ﵁ - وَنَحْنُ مَعَ عُتْبَةَ بْنِ فَرْقَدٍ بِأَذْرَبِيجَانَ، أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الحَرِيرِ إِلَّا هَكَذَا، وَأَشَارَ بِإِصْبَعَيْهِ اللَّتَيْنِ تَلِيَانِ الإِبْهَامَ، قَالَ: فِيمَا عَلِمْنَا أَنَّهُ يَعْنِي به الأَعْلَامَ.","vol":"27","page":661},{"text":"ثم ساق من حديث عاصم -وهو ابن سليمان الأحول أبو عبد الرحمن البصري عن أبي عثمان قال: كَتَبَ عُمَرُ وَنَحْنُ بِأَذْرَبِيجَانَ أَنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ لُبْسِ الحَرِيرِ إِلَّا هَكَذَا، ووَصَفَّ لَنَا النَّبِيُّ - ﷺ - بإصْبَعَيْهِ. وَرَفَعَ زُهَيْرٌ الوُسْطَى وَالسَّبَّابَةَ. وأشار أبو عثمان بإصبعيه المسبحة والوسطى.\nثم ساق من حديث التيمي وهو سليمان بن طرخان: عَنْ أَبِي عُثْمَانَ قَالَ: كُنَّا مَعَ عُتْبَةَ فَكَتَبَ إِلَيْهِ عُمَرُ أَنَّ رسول الله - ﷺ - قَالَ: \"لَا يَلْبَسُ الحَرِيرَ أحدُ فِي الدُّنْيَا إِلَّا لَمْ يَلْبَسْ فِي الآخِرَةِ مِنْهُ\".\nثم ساق من حديث مُعْتَمِرٍ، عن أبيه، عن أبي عُثْمَانَ، وَأَشَارَ أَبُو عُثْمَانَ بِإِصْبَعَيْهِ المُسَبِّحَةِ وَالْوُسْطَى.\nالحديث الثاني:\nحديث ابن أبي ليلى: قَالَ: كنا مع حُذَيْفَةَ بالْمَدَايِنِ فَاسْتَسْقَى، فَأَتَاهُ دِهْقَانٌ بِمَاءٍ فِي إِنَاءٍ مِنْ فِضَّةٍ، فَرَمَاهُ بِهِ وَقَالَ: إِنِّي لَمْ أَرْمِهِ إِلَّا أَنِّي نَهَيْتُهُ فَلَمْ يَنْتَهِ، قَالَ رَسُولُ اللهِ - ﷺ -: \"الذَّهَبُ وَالْفِضَّةُ وَالْحَرِيرُ وَالدِّيبَاجُ هِيَ لَهُمْ فِي الدُّنْيَا وَلَكُمْ في الآخِرَةِ\".\nالحديث الثالث:\nحديث شعبة عن عَبْدٍ العَزِيزِ بْنُ صُهَيْبٍ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ شُعْبَةُ: أَعَنِ النَّبِيِّ - ﷺ -؟ فَقَالَ: شَدِيدًا عَنِ النَّبِيِّ - ﷺ - فَقَالَ: \"مَنْ لَبِسَ الحَرِيرَ فِي الدُّنْيَا لم يَلْبَسْهُ فِي الآخِرَةِ\".\nالحديث الرابع:\nحديث شعبة أيضًا: عَنْ أَبِي ذُبْيَانَ خَلِيفَةَ بْنِ كَعْبٍ قَالَ: سَمِعْتُ ابن الزُّبَيْرِ يَقُولُ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ لَبِسَ الحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الآخِرَةِ\".","vol":"27","page":662},{"text":"وَقَالَ لَنَا أَبُو مَعْمَرٍ: ثَنَا عَبْدُ الوَارِثِ، عَنْ يَزِيدَ، قَالَتْ مُعَاذَةُ: أَخْبَرَتْنِي أُمُّ عَمْرٍو بِنْتُ عَبْدِ اللهِ، قالت: سَمِعْتُ عَبْدَ اللهِ بْنَ الزُّبَيْرِ، سَمِعَ عُمَرَ، سَمِعَ النَّبِيَّ - ﷺ - نحوه.\nالحديث الخامس:\nحديث عمران بن حطان: قَالَ: سَأَلْتُ عَائِشَةَ - ﵂ - عَنِ الحَرِيرِ، فَقَالَتِ: ائْتِ ابن عَبَّاسٍ فَسَألهُ. فَسَأَلْتُهُ، فَقَالَ: سَلِ ابن عُمَرَ. فَسَأَلْتُ ابن عُمَرَ، فَقَالَ: أَخْبَرَنِي أَبُو حَفْصٍ -يَعْنِي: عُمَرَ بْنَ الخَطَّابِ - ﵁ - أَنَّ رَسُولُ اللهِ - ﷺ - قَالَ: \"إِنَّمَا يَلْبَسُ الحَرِيرَ فِي الدُّنْيَا مَنْ لَا خَلَاقَ لَهُ فِي الآخِرَةِ\". فَقُلْتُ صَدَقَ وَمَا كَذَبَ أَبُو حَفْصٍ عَلَى رَسُولُ اللهِ - ﷺ -.\nوَقَالَ عَبْدُ اللهِ بْنُ رَجَاءٍ: ثَنَا حَرْبٌ، عَنْ يَحْيَى، حَدَّثَنِي عِمْرَانُ. وساق الحَدِيثَ.\nالشرح:\nقوله: (عن أبي ذبيان) كذا روي عن الفربري بذال معجمة ونون في آخره وهو الصواب. قال الأصيلي في كتب بعض أصحابنا عن أبي زيد، عن أبي دينار بالراء، وكذا ذكره البخاري في \"تاريخه\" (^١).\nوالذي عند مسلم (^٢)، وابن الجارود والدارقطني بالنون (^٣)، وقاله أيضًا أحمد بن حنبل ولعل الذي في \"تاريخ البخاري\" تصحيف من\n_________\n(^١) الذي في \"التاريخ الكبير\" ٣/ ١٨٩ - ١٩٠ (٦٤١): خليفة بن كعب أبو ذبيان البصري التميمي، يقال: عن علي -أي ابن المديني- أبو ذبيان روى عنه جعفر بن ميمون. قال آدم: حدثنا شعبة، سمع عبد الله بن الزبير .. الحديث، وكذا ذكره في \"التاريخ الصغير\" ١/ ٢٧٤.\n(^٢) مسلم (٢٠٦٩) كتاب: اللباس، باب: تحريم استعمال إناء الذهب والفضة.\n(^٣) \"علل الدارقطني\" ٢/ ١٠٦.","vol":"27","page":663},{"text":"الكاتب؛ لأنه لم يعقبه البخاري بحرف المعجم وكان في نسخ محمد بن راشد بخطه وروايته عن أبي عليّ بن السكن عن أبي ظبيان بالظاء المعجمة، وهو خطأ فاحش؛ إنما هو بذال معجمة.\nوقوله: (عن يزيد قالت معاذة): هو يزيد بن أبي يزيد سنان أبو الأزهر الضبعي مولاهم القسام، يعد في البصريين، ويقال للقسام بالفارسية رشك، كان يقسم الدور ويمسح بمكة قبل أيام الموسم فبلغ كذا ومسح أيام الموسم (^١)، مات سنة ثلاثين ومائة (^٢).\nوقوله: (ثنا حرب) هو ابن شداد أبو الخطاب اليشكري البصري القطان، مات سنة إحدى وستين ومائة، روي له الجماعة إلا ابن ماجه.\nوحديث حذيفة أخرجه مسلم أيضًا (^٣)، وأخرج من حديث عمر - ﵁ -: نهى نبي الله - ﷺ - عن لبس الحرير إلا موضع إصبعين أو ثلاث أو أربع (^٤). ولأبي داود: ثلاثة أو أربعة (^٥).\nولابن أبي شيبة: أنه كان ينهى عن الحرير الديباج (^٦).\nوفي حديث زر عنه موقوفًا: لا تلبسوا من الحرير إلا إصبعين أو ثلاثة (^٧).\n_________\n(^١) في \"تهذيب الكمال\" تتمة: فإذا قد زاد كذا وكذا.\n(^٢) انظر ترجمته في \"طبقات ابن سعد\" ٧/ ٢٤٥، \"الجرح والتعديل\" ٩/ ٢٩٧ (١٢٦٨)، \"تهذيب الكمال\" ٣٢/ ٢٨٠ (٧٠٦٤).\n(^٣) مسلم (٢٠٦٧) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة على الرجال والفضة ..\n(^٤) مسلم (٢٠٦٩) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة على الرجال والنساء ..\n(^٥) \"سنن أبي داود\" (٤٠٤٢).\n(^٦) \"مصنف ابن أبي شيبة\" ٥/ ١٥١.\n(^٧) \"مصنف ابن أبي شيبة\" ٥/ ١٥٤.","vol":"27","page":664},{"text":"وفي رواية: قال عمر: لا يصلح من الحرير إلا ما كان في تكفيف أو تزرير (^١).\nوزعم الدارقطني: أن جماعة وقفوا على هذا اللفظ وفي لفظ: لم يرخص في الديباج إلا موضع أربع أصابع، قال الدارقطني: فنحا به نحو الرفع (^٢)، وضعف رواية من روى: \"ولا تلبسوا الديباج ولا الحرير فإنها لهم في الدنيا ولكم في الآخرة\" وصححه من رواية حذيفة (^٣).\nولما ذكر ابن أبي حاتم في \"علله\" عن أبي زرعة حديث قتادة، عن أبي عثمان، عن عثمان بن عفان، أنه كتب إلى عامل الكوفة أن رسول الله - ﷺ - نهى عن الحرير إلا قدر إصبعين وثلاثة، قال: هذا خطأ، إنما هو قتادة عن أبي عثمان، عن عمر (^٤).\nوقوله: (وقال لنا أبو معمر) إلى آخره أخرجه الإسماعيلي عن الحسن، ثنا يعقوب بن سفيان، ثنا أبو معمر فذكره.\nوقوله: إثر حديث عمران بن حطان: (وقال عبد الله بن رجاء) يشبه أن يكون أخذه عنه مذاكرة، وروى أحمد وأبو داود بإسناد صحيح عن ابن عباس - ﵄ - أنه قال: إنما نهى النبي - ﷺ - عن الثوب المصمت من الحرير، أما العلم وسداء الثوب فلا بأس به (^٥).\nواستدركه الحاكم صحيحًا على شرط الشيخين بلفظ: إنما نهى رسول الله - ﷺ - عن المصمت إذا كان حريرًا (^٦).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٥٥.\n(^٢) \"علل الدارقطني\" ٢/ ١٦١\n(^٣) \"علل الدارقطني\" ٢/ ١٥٤\n(^٤) \"علل الحديث\" لابن أبي حاتم ١/ ٤٩٢.\n(^٥) \"سنن أبي داود\" (٤٠٥٥)، \"مسند أحمد\" ١/ ٣٢١.\n(^٦) \"المستدرك\" ٤/ ١٩٢.","vol":"27","page":665},{"text":"ولابن حزم من طريق فيها ضعف عن الحكم بن عمير، وله صحبة قال: رخص رسول الله - ﷺ - في لبس الحرير عند القتال. ويأتي حديث أنس الذي فيه الرخصة للزبير وعبد الرحمن وفيه الحكة (^١).\nفصل:\nاختلف العلماء في معنى هذِه الأخبار كما قال الطبري، فقال بعضهم بعموم الأخبار السالفة منها: \"إنما يلبس الحرير في الدنيا من لا خلاق له في الآخرة\"، وقال: الحرير كله حرام قليله وكثيره، مصمتًا كان أو غير مصمت في الحرب، وغيرها على الرجال والنساء؛ لأن التحريم بذلك قد جاء عامًّا فليس لأحد أن يخص منه شيئًا؛ لأنه لم يصح بخصوصه خبر.\nوقال آخرون: مثل هذِه الأخبار الواردة بالنهي عن لبسه أخبار منسوخة، وقد رخص فيه الشارع بعد النهي عن لبسه وأذن لأمته فيه.\nوقال آخرون ممن قال بتحليل لبسه: ليست منسوخة، ولكنها بمعنى الكراهة لا بمعنى التحريم.\nوقال آخرون: بل هي وإن كانت واردة بالنهي عن لبسه فإن المراد الخصوص (للرجال فقط دون النساء، وما عني به الرجال من ذلك، فإنما هو ما كان منه حريرًا مصمتًا) (^٢)، فأما ما اختلف سداه ولحمته أو كان علمًا في ثوب فهو مباح\n_________\n(^١) سيأتي برقم (٥٨٣٩) باب: ما يرخص للرجال من الحرير للحكة.\n(^٢) اضطربت العبارة في الأصل، وفيه: للرجال فقط دون النساء، وما عني به الرجال، (فإنما هو ما كان منه حريرًا [للرجال فقط دون النساء، وما عني به الرجال] من ذلك)، فإنما هو ما كان منه حريرًا مصمتًا. فكررت عبارات مما بين القوسين، وانضبطت (ص ٢)، على ما وجدناه في \"شرح ابن بطال\" ٩/ ١٠٧.","vol":"27","page":666},{"text":"وقال آخرون ممن قال بخصوص هذِه الأخبار: إنما عني بالنهي عن لبسه في غير لقاء العدو، فأما له فلا بأس به؛ مباهاة وفخرًا.\nحُجة من عمم: ما رواه مجاهد عن ابن عمر قال: اجتنبوا من الثياب ما خالطه الحرير (^١).\nوروى عطاء عن عبد الله مولى أسماء قالت: أرسلت أسماء إلى ابن عمر: بلغني أنك تحرم العلم في الثوب، فقال: إن عمر حدثني أنه سمع رسول الله - ﷺ - يقول: \"من لبس الحرير في الدنيا لم يلبسه في الآخرة\" (^٢)، وأخاف أن يكون العلم في الثوب من لبس الحرير.\nوقال أبو عمرو الشيباني: رأى عليُّ بن أبي طالب على رجل جبة طيالسة قد جعل على صدره ديباجًا، فقال: ما هذا النتن تحت لحييك؟ قال: لا رأه علي بعدها (^٣).\nوعن أبي هريرة - ﵁ - أنه رأى على رجل لبنة حرير في قميصه فقال: لو كانت برصًا لكانت خيرًا له.\nوعن عمرو بن مرة قال: رأى حذيفة على رجل طيلسانًا فيه أزرار ديباج، فقال: تتقلد قلائد الشيطان في عنقك (^٤).\nوعن الحسن البصري أنه كان يكره قليل الحرير وكثيره للرجال والنساء، حتى الأعلام في الثياب.\n_________\n(^١) رواه ابن حزم تعليقا في \"المحلى\" ٤/ ٤٠، ورواه ابن أبي شيبة في \"مصنفه\" ٥/ ١٥٥، من طريق ابن الفضل ووكيع عن مسعر، عن وبرة، عن ابن عمر.\n(^٢) رواه مسلم (٢٠٦٩) كتاب: اللباس والزينة، باب: تحرير استعمال إناء الذهب والفضة على الرجال والنساء ..\n(^٣) رواه ابن أبي شيبة ٥/ ١٥٦ (٢٤٦٨٧).\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ١٥٦ (٢٤٦٨٨).","vol":"27","page":667},{"text":"(وكره ابن سيرين العلم في الثوب) (^١) (^٢)، وقال: الدليل على عموم التحريم قوله - ﷺ -: \"من لبسه في الدنيا لم يلبسه في الآخرة\".\nحُجة من قال بالفرق بين الرجال والنساء ورخص في الأعلام وهو قول الجمهور.\nروي عن حذيفة أنه رأى صبيانًا عليهم قمص الحرير فنزعها عنهم وتركها على الجواري، وعن ابن عمر أنه قال: كره الحرير للرجال ولا يكره للنساء، وعن عطاء مثله.\nوروى أحمد والنسائي والترمذي من حديث أبي موسى الأشعري عبد الله بن قيس أن رسول الله - ﷺ - قال \"أحل الذهب والحرير لإناث أمتي وحرم على ذكورها\" قال الترمذي: حديث حسن صحيح (^٣).\nوخالف ابن حبان في \"صحيحه\" فقال: لا يصح (^٤).\nوصح أنه - ﵇ - أعطى عليًّا حلة وقال: \"شققها خمرًا بين نسائك\" أخرجه الشيخان من حديثه (^٥)، وفي رواية: \"بين الفواطم\"، ورواها مسلم (^٦)، زاد ابن أبي الدنيا: فشققها أربعة أخمرة: خمارًا لزوجته فاطمة، وآخر لأمه، وآخر لابنة حمزة ونسي الراوي الرابعة.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٥٦ (٢٤٦٨٩).\n(^٢) من (ص ٢).\n(^٣) الترمذي (١٧٢٠)، والنسائي ٨/ ١٦١، وأحمد ٤/ ٣٩٢، وصححه الألباني في \"صحيح النسائي\".\n(^٤) \"صحيح ابن حبان\" ١٢/ ٢٥٠.\n(^٥) سلف برقم (٢٨١٤) كتاب: الهبة، باب: هدية ما يكره لبسه، ورواه مسلم برقم (٢٠٧١) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة على الرجال والنساء ..\n(^٦) مسلم (٢٠٧١).","vol":"27","page":668},{"text":"وكان ابن عباس لا يرى بأسًا بالأعلام (^١)، وقال عطاء: إذا كان العلم إصبعين أو ثلاثة مجموعة فلا بأس به، وكان عمر بن عبد العزيز يلبس الثوب سداه كتان ولحمته خز، وأجازه ابن أبي ليلى.\nوقال أبو حنيفة: لا بأس بالخز وإن كان سداه إبريسم، وكذلك لا بأس بالخز؛ وإن كان مبطنًا بثوب حرير؛ لأن الظاهر الخز وليس الظاهر الحرير، ولا بأس بحشو القز (^٢).\nوقال الشافعي: إن لبس رجل قباء محشوًا قزًا فلا بأس؛ لأن الحشو باطن، وإنما كره إظهار القز للرجال، كان النخعي يكره الثوب سداه حرير (^٣).\nوقال طاوس: دعه لمن هو أحرص عليه، وسئل الأوزاعي عن السيجان الواسطية التي سداها قز، فقال: لا خير فيها.\nقال غير الطبري: وكان مالك يعجبه ورع ابن عمر، فلذلك كره لباس الحرير.\nقال مالك: إنما كره الخز؛ لأن سداه حرير (^٤).\nحُجة من ادعى النسخ بإذنه للزبير في ذلك وأن لباس الحرير جائز في الحرب وغيره.\nروى معمر، عن ثابت، عن أنس قال: لقي عُمرُ عبدَ الرحمن بنَ عوف فجعل ينهاه عن لباس الحرير، فجعل عبد الرحمن يضحك وقال: لو أطعتنا لبسته معنا (^٥).\n_________\n(^١) رواه ابن أبي شيبة ٥/ ١٥٤ (٢٤٦٧٣).\n(^٢) \"مختصر اختلاف العلماء\" ٤/ ٣٧٥.\n(^٣) \"الأم\" ٧/ ٢٢٦.\n(^٤) \"المنتقى\" ٧/ ٢٢٢.\n(^٥) رواه عبد الرزاق ١١/ ٦٩، والبيهقي في \"الشعب\" ٥/ ١٤٢.","vol":"27","page":669},{"text":"روى شعبة عن أبي بكر بن حفص عن عبد الله بن عامر بن ربيعة قال: شهدت عمر بن الخطاب وعبد الرحمن بن عوف وعليه قميص حرير؛ فقال: يا عبد الرحمن لا تلبس الحرير والديباج، فإنه ذكر لي أن من لبسه في الدنيا لم يلبسه في الآخرة (^١)؛ فقال عبد الرحمن: والله إني لأرجو أن ألبسه في الدنيا والآخرة.\nوروى ابن أبي ذئب، عن سفينة مولى ابن عباس قال: دخل المسور بن مخرمة على ابن عباس يعوده وعلى ابن عباس ثوب إستبرق، وبين يديه كانون عليه تماثيل فقال: ما هذا اللباس عليك؟ قال: ما شعرت به، وما أظن رسول الله - ﷺ - نهى عنه إلا للتكبر والتجبر، ولسنا كذلك (بحمد الله) (^٢) قال: فما هذِه التماثيل؟ فقال: أما تراها قد أحرقناها بالنار؟! فلما خرج المسور قال ابن عباس: ألقوا هذا الثوب، واكسروا هذِه التماثيل، وألقوا هذا الكانون (^٣).\n_________\n(^١) عزاه المتقي الهندي في \"كنز العمال\" ١٥/ ٧٥٥ (٤١٨٦٨) إلى ابن جرير، وقال: إسناده صحيح.\n(^٢) من (ص ٢).\n(^٣) رواه أحمد ١/ ٣١٩ - ٣٢٠، ٣٥٢، وأبو داود الطيالسي ٤/ ٤٤٩ (٢٨٥٣)، والبغوي في \"الجعديات\" (٢٨١٨)، والطبراني ١١/ ٤٢٩ - ٤٣٠ (١٢٢١٨)؛ كلهم من طريق ابن أبي ذئب، عن شعبة مولى ابن عباس أن المسور ..\nوشعبة مولى ابن عباس هو: ابن دينار الهاشمي المدني مختلف فيه. قال أحمد: ما أرى به بأسا. وقال ابن معين: ليس به بأس. وقال مرة أخرى: لا يكتب حديثه. وسئل مالك عنه. قال: ليس بثقة وقال الجوزجاني والنسائي: ليس بقوي. وقال ابن سعد: له أحاديث كثيرة ولا يحتج به. وقال العجلي: جائز الحديث. وقال أبو زرعة والساجي: ضعيف. وقال أبو حاتم: ليس بالقوي. وقال ابن حجر موضحًا قول مالك: لفظة ليس بثقة في الاصطلاح توجب الضعف الشديد. =","vol":"27","page":670},{"text":"وعن جبير بن حية أنه اشترى جارية عليها قباء من ديباج منسوج بذهب فكان يلبسه، وكان أصحابه عابوا عليه ذلك. فقال: إنه يدفئني، وألبسه في الحر.\nوصوب الطبري أن حديث عمر على الخصوص.\nفصل:\nوقوله: \"إنما هذِه لباس من لا خلاق له\" يعني: من الحرير المصمت من الرجال في غير حال المرض والحرب لغير ضرورة تكبرًا واختيالًا في الدنيا لم يلبسه في الآخرة، ولباس ذلك كذلك لباس من لا خلاق له.\nوإنما قلنا: عني به من الحرير المصمت؛ لقيام الحجة بالنقل الذي يمتنع منه الكذب أنه لا شيء بلبس الحرير، والخز -لا شك- سداه حرير ولحمته وبر، فإذا كانت الحجة ثابتة بحله، فسبيل كل ما اختلف سداه ولحمته سبيل الخز أنه لا بأس بلبسه في كل حالٍ للرجال والنساء وإنما قلنا: عني به ما كان ثوبًا دون ما كان علمًا في ثوب؛ لصحة الخبر عن رسول الله - ﷺ - استثنى قدر إصبعين أو ثلاثة أو أربعة.\nأما حال الضرورة فلصحة الخبر أيضًا فيه عن رسول الله - ﷺ - أنه أرخص للزبير وابن عوف لحكة كانت بهما، وألحقنا بها كل علة ترجى بلبسه خفتها، وكذا لدفع السلاح من باب أولى، وفرقنا بين الرجال والنساء؛ لصحة خبر أبي موسى السالف، فبان أن الأخبار لا تضاد فيها ولا نسخ.\n_________\n= وقال ابن حبان: روى عن ابن عباس ما لا أصل له حتى كأنه ابن عباس آخر.\nانظر: \"تهذيب التهذيب\" ٢/ ١٧٠ - ١٧١. وحسنه الشيخ أحمد شاكر في تعليقه على \"المسند\" أيضًا.","vol":"27","page":671},{"text":"وقد سلف في الجهاد اختلاف العلماء في لبس الحرير في الحرب، واختلفوا كما قال الطبري في قوله: \"إنما يلبسها من لا خلاق له في الآخرة\". فقيل: ما له في الآخرة من جهة، وقيل: من قوام. وقيل: من دين.\nومن لبسه لباس اختيال وتكبر دون ضرورة تدعو إليه فهو الذي لا خلاق له فيها. وقال غير الطبري: يعني أنه من لباس المشركين في الدنيا فينبغي أن لا يلبسه المؤمنون (^١).\nفصل:\nيحل عندنا ما طرز أو طرف بحرير بقدر العادة. وذكر الزاهدي من الحنفية أن العمامة إذا كانت طرتها قدر أربع أصابع من إبريسم بأصابع عمر بن الخطاب، وذلك قيس شبرنا يرخص فيه (^٢)، والأصابع لا مضمومة ولا منشورة كل النشر، وقيل: أربع أصابع كما هي على هيئتها لا أصابع السلف. وقيل: أربع أصابع منشورة.\nوقال بعضهم: التحرز عن مقدار المنشورة أولى، والعلم في العمامة في مواضع، قال بعضهم: تجمع. وقيل: لا تجمع، ولا بأس بالعلم المنسوج بالذهب للنساء.\nوأما الرجال: فقدر أربع أصابع وما فوقه يكره، فإن كان نظره الدائم إلى الثلج يضره فلا بأس أن يسدل على عينيه خمارًا أسود من إبريسم. قال: ففي العين الرمدة أولى. وقيل: لا يجوز.\nوعن أبي حنيفة: لا بأس بالعلم من الفضة في العمامة قدر أربع\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٠٦ - ١١١.\n(^٢) \"اللباب\" ٤/ ٣٢.","vol":"27","page":672},{"text":"أصابع ويكره من الذهب. وقيل: لا يكره. والذهب المنسوج في العلم كذلك.\nوعن محمد: لا يجوز، ويجوز لبس الثوب والقلنسوة المنسوجة.\nفصل:\nأذربيجان في حديث عمر بفتح الهمزة الممدودة.\nوقال ابن التين: قرأناه بكسرها وفي بعض الكتب ضبط بفتحها، (ورأيت في كتاب عصرينا (^١) \"غريب الرافعي\": أنها بفتح الهمزة والراء) وسكون الذال.\nقال: ومنهم من مد الهمزة وضم الذال وسكن الراء (^٢) (^٣).\nقال ابن فارس: والنسب إليها أذري (^٤).\nوقوله: (وأشار بإصبعيه) يعني: الأعلام.\nوقال أبو عبد الملك: إنما نهى الشارع عن الحرير المصمت إلا ما كان منه مقدار إصبعين أو ثلاثة أو أربعة، وادعى أن البخاري خرجه، وهو دال على الطوق منه واللبنة ما كان دون أربعة أصابع حلال.\nوفي \"جامع مختصر\" الشيخ أبي محمد: قيل لمالك: ملاحف أعلامها حرير قدر إصبعين. قال: لا أحبه، وما أراه حرامًا. وفي رواية أخرى: لا بأس بالخط الرقيق.\nوكره مالك في المنسوجة لبست للغزو، وأجاب عن حديث الزبير وابن عوف بأنه مخصوص بهما.\n_________\n(^١) كذا في (ص ٢)، وهنا يشير المصنف إلى ما ألفه الفيومي (نسبة إلى فيوم العراق) في غريب الرافعي، وهو \"المصباح المنير\".\n(^٢) \"المصباح المنير\" ١/ ٩.\n(^٣) من (ص ٢).\n(^٤) \"مجمل اللغة\" ١/ ٩١.","vol":"27","page":673},{"text":"وأجاز عبد الملك لبسه للجهاد عند القتال والصلاة فيه حينئذ.\nفصل:\nقال ابن التين: اختلف في إجازة الخز فأجيز وكره، وهو الذي سداه حرير.\nوقال ابن حبيب: لم يختلف في إجازة لبسه، وقد لبسه خمسة عشر صحابيا وخمسة عشر تابعيًّا، وأما الذي مزج من الحرير بكتان أو صوف، فلبسه للرجال في الصلاة وغيرها مكروه للاختلاف بين السلف، أجازه ابن عباس وكرهه ابن عمر (^١).\nقال مُطَرِّفٌ: ورأيت على مالك ساج إبريسم كساه إياه هارون وكان يفتي هو وأصحابه بكراهته ولم يكن عنده كالخز المحض.\nقال ابن حبيب: وليس بين ثياب الخز والثياب التي قيامها الحرير فرق إلا الاتباع (^٢).\nفصل:\nوقوله: (\"لم يلبسه في الآخرة\") هو على ما تقدم إما أن ينساه أو تزال شهوته من نفسه أو يكون ذلك في وقت دون وقت.\nفصل:\nعمران بن حطان هو بكسر الحاء سدوسي من أفراد البخاري تابعي، وكان رجلًا خارجيًّا مدح ابن ملجم قاتله الله (^٣).\n_________\n(^١) \"المنتقى\" ٧/ ٢٢١ - ٢٢٢.\n(^٢) المصدر السابق.\n(^٣) انظر ترجمته في: \"طبقات ابن سعد\" ٧/ ١٥٥، \"ثقات ابن حبان\" ٥/ ٢٢٢، \"تهذيب الكمال\" ٢٢/ ٣٢٢ (٤٤٨٧).","vol":"27","page":674},{"text":"قال ابن التين: حطان مر أنه بكسر الحاء وضبط في بعض النسخ بالفتح قبل وهو خارجي، وإنما أدخله البخاري في المتابعة لا في الأصول (^١).\n_________\n(^١) ورد بهامش الأصل: بل وروى له في الأصول، فكأن هذا كلام ابن التين ولم يتثبت منه شيخنا … والاعتصام أنه من أفراد البخاري قريبًا … والله أعلم.","vol":"27","page":675},{"text":"<span data-type='title' id=toc-3545>٢٦ - باب مَسِّ الْحَرِيرِ مِنْ غَيْرِ لُبْسٍ</span>\nوَيُرْوى فِيهِ عَنِ الزُّبَيْدِيِّ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٥٨٣٦ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: أُهْدِيَ لِلنَّبِيِّ - ﷺ - ثَوْبُ حَرِيرٍ، فَجَعَلْنَا نَلْمُسُهُ وَنَتَعَجَّبُ مِنْهُ، فَقَالَ النَّبِيُّ - ﷺ -: «أَتَعْجَبُونَ مِنْ هَذَا؟». قُلْنَا: نَعَمْ. قَالَ: «مَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الْجَنَّةِ خَيْرٌ مِنْ هَذَا». [انظر: ٣٢٤٩ - مسلم: ٢٤٦٨ - فتح ١٠/ ٢٩١]\nذكر فيه حديث البراء - ﵁ -، قال: أُهْدِيَ لِلنَّبِيِّ - ﷺ - ثَوْبُ حَرِيرٍ، فَجَعَلْنَا نَلْمُسُهُ وَنتَعَجَّبُ مِنْهُ، فَقَالَ - ﷺ -: \"أَتَعْجَبُونَ مِنْ هذا؟ \". قُلْنَا: نَعَمْ. قَالَ: \"مَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الجَنَّةِ خَيْرٌ مِنْ هذا\".\nهذا الحديث سلف (^١).\nوالزبيدي هو: محمد بن الوليد، وحديثه هذا ذكره الدارقطني في كتاب \"الأفراد والغرائب\" أنه - ﷺ - أهديت له حلة إستبرق. الحديث.\nقال: تفرد به محمد بن الوليد عن الزهري ولم يروه عنه (غير) (^٢) عبد الله بن سالم الحمصي (^٣).\nقال ابن بطال: وليس النهي عن لباس الحرير من أجل نجاسة عينه فيحرم مسه باليد، وإنما نهي عن لبسه من أجل أنه ليس من لباس المتقين وعينه مع ذلك طاهرة، فلذلك جاز لمسه والانتفاع به (^٤).\n_________\n(^١) سلف برقم (٣٢٤٩) كتاب: بدء الخلق، باب: ما جاء في صفة الجنة، وأنها مخلوقة.\n(^٢) غير موجودة، ومثبتة في \"أطراف الغرائب\"، والسياق يقتضيها.\n(^٣) \"أطراف الغرائب والأفراد\" ٢/ ١٩٦ (١١٣٠).\n(^٤) \"شرح ابن بطال\" ٩/ ١١١ - ١١٢.","vol":"27","page":676},{"text":"<span data-type='title' id=toc-3546>٢٧ - باب افْتِرَاشِ الحَرِيرِ</span>\nوَقَالَ عَبِيدَةُ: هُوَ كَلُبْسِهِ.\n\n٥٨٣٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا أَبِي قَالَ: سَمِعْتُ ابْنَ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: نَهَانَا النَّبِيُّ - ﷺ - أَنْ نَشْرَبَ فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَأَنْ نَأْكُلَ فِيهَا، وَعَنْ لُبْسِ الحَرِيرِ وَالدِّيبَاجِ، وَأَنْ نَجْلِسَ عَلَيْهِ. [انظر: ٥٤٢٦ - مسلم: ٢٠٦٧ - فتح ١٠/ ٢٩١]\nذكر فيه حديث ابن أبي نجيح، وهو عبد الله بن يسار: عَنْ مُجَاهِدٍ، عَن ابن أَبِي لَيْلَى، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: نَهَانَا النَّبِيُّ - ﷺ - أَنْ نَشْرَبَ فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَأَنْ نَأْكُلَ فِيهَا، وَعَنْ لُبْسِ الحَرِيرِ وَالدِّيبَاجِ، وَأَنْ نَجْلِسَ عَلَيْهِ.\nهذا الباب رد على من أجاز افتراش الحرير والارتفاق فيه، وهو قول عبد العزيز بن أبي سلمة وابنه عبد الملك، وروى وكيع، عن مسعر، عن راشد مولى بني تميم (^١) (^٢) قال: رأيت في مجلس ابن عباس مرفقة حرير (^٣).\nوالجمهور على خلافه، وحجتهم حديث الباب، وهو نص في المسألة لا يعدل عنه، ولو عدمنا هذا النص لاستدللنا على الافتراش والجلوس كما مر من حديث أنس - ﵁ - في الحصير الذي اسود من\n_________\n(^١) في هامش الأصل: في هامش أصله (نمير) وكتب تجاه تميم: ضبطه النووي بالنون وضبطه الدمياطي بالياء.\n(^٢) في \"المعجم الكبير\": أبو راشد مولى بني عامر.\n(^٣) رواه الطبراني ١٠/ ٢٥٩ (١٠٦٠٢)، وفي إسناده أبو راشد مولى بني عامر. قال الهيثمي في \"المجمع\" ١/ ١٥٤: لم أر من ذكره.","vol":"27","page":677},{"text":"طول ما لبس (^١).\nوقد روى ابن وهب عن ابن لهيعة، عن أبي النضر أن عبد الله بن (عامر) (^٢) صنع صنيعًا، فدعى الناس، وكان فيهم سعد بن أبي وقاص، فلما أتى أمر بمجلس من حرير كان على سريره فنزع، فلما دخل قال له ابن عامر: يا أبا إسحاق، إنه قد كان على السرير مجلس من حرير، فلما سمعنا بك نزعناه، فقال سعد: لأن أقعد على جمر الغضا أحب إليّ من أن أقعد على مجلس من حرير.\nوقد سلف طرف منه في البيوع.\nفرع:\nفي افتراشه للنساء عندنا خلاف واختلف في الصحيح، والأصح: الحل.\n(فرع:\nقال الزاهدي من الحنفية: لا يجوز استعمال اللحاف من الحرير، لأنه نوع لبس) (^٣) ولا يكره الاستناد إلى الوسادة من الديباج.\nفرع:\nلا بأس بملاءة حرير توضع في مهد الصبي؛ لأنه ليس بلبس، وكذا الحلة من الحرير للرجال، لأنها كاليسير، ولبس الحرير للدثار لا يكره عند أبي حنيفة، لأنه اعتبر حرمة استعمال الحرير إذا كان يتصل ببدنه.\n_________\n(^١) سلف برقم (٣٨٠) كتاب: الصلاة، باب: الصلاة على الحصير.\n(^٢) وقع بالأصل (عمر)، والمثبت هو الصواب كما ذكره بعد على الصواب، وكما في \"شرح ابن بطال\" ٩/ ١١٣.\n(^٣) من (ص ٢).","vol":"27","page":678},{"text":"وأبو يوسف اعتبر المعنى، يعني: اللبس؛ قال: وهذا تنصيص أن عند أبي حنيفة لا يكره لبس الحرير إذا لم يتصل بجسده حتى إذا لبسه فوق شيء غزل أو نحوه لا يكره عنده (^١)، فكيف إذا لبسه فوق قباء أو شيء آخر محشو، أو كانت جبة من حرير وبطانتها ليست من حرير، وقد لبسها فوق قميص عزلي.\nقال الزاهدي: في هذا رخصة عظيمة في موضع عم فيه البلوى، ولكن طلبت هذا القول عن أبي حنيفة في كثير من الكتب، فلم أجد سوى هذا ومن الناس من يقول: إنما يكره إذا كان الحرير يمس الجسد وما لا فلا.\nوعن ابن عباس - ﵄ -: أنه كان عليه جبة من حرير، فقيل له في ذلك، فقال: ما نرى إلى ما يلي الجسد وكان تحته ثوب من قطن، إلا أن الصحيح ما ذكرناه أن الكل حرام.\nوفي \"شرح الجامع الصغير\" للبَزْدوي: ومن الناس من أباح لبس الحرير والديباج للرجال، ومنهم من قال هو حرام على النساء، وعامة الفقهاء على الفرق حله للنساء دون الرجال، فإن لبس منطقة فيها من الديباج أقل من أربعة أصابع، ولكن جعلها طاقين، كل طاق منها ثلاثة أصابع فلا يجوز.\n_________\n(^١) \"الكتاب\" ١/ ٣٢٧، ٤/ ٢٣.","vol":"27","page":679},{"text":"<span data-type='title' id=toc-3547>٢٨ - باب لُبْسِ القَسِّيِّ</span>\nوَقَالَ عَاصِمٌ: عَنْ أَبِي بُرْدَةَ قُلْتُ لِعَلِيٍّ: مَا القَسِّيَّةُ؟ قَالَ: ثِيَابٌ أَتَتْنَا مِنَ الشَّامِ أَوْ مِنْ مِصْرَ، مُضَلَّعَةٌ فِيهَا حَرِيرٌ فِيهَا أَمْثَالُ الأُتْرُنْجِ، وَالْمِيثَرَةُ كَانَتِ النِّسَاءُ تصطنعه لِبُعُولَتِهِنَّ مِثْلَ القَطَائِفِ يُصَفِّرْنَهَا. وَقَالَ جَرِيرٌ، عَنْ يَزِيدَ فِي حَدِيثِهِ: القَسّيَّةُ ثِيَابٌ مُضَلَّعَةٌ، يُجَاءُ بِهَا مِنْ مِصْرَ، فِيهَا الحَرِيرُ، وَالْمِيثَرَةُ جُلُودُ السِّبَاعِ. قَالَ أَبُو عَبْد اللهِ: عَاصِمٌ أَكْثَرُ وَأَصَحُّ فِي المِيثَرَةِ.\n\n٥٨٣٨ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا سُفْيَانُ، عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ، حَدَّثَنَا مُعَاوِيَةُ بْنُ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ ابْنِ عَازِبٍ قَالَ: نَهَانَا النَّبِيُّ - ﷺ - عَنِ المَيَاثِرِ الْحُمْرِ وَالْقَسِّيِّ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١٠/ ٢٩٢]\nثم ساق حديث البراء بن عازب - ﵄ - قَالَ: نَهَانَا النَّبِيُّ - ﷺ - عَنِ المَيَاثِرِ الحُمْرِ وَالْقَسِّيِّ.\n(الشرح) (^١):\nعاصم هو ابن كليب بن شهاب الجرمي، انفرد به مسلم، (وعلق البخاري كما ترى، وروى له في رفع اليدين والأدب، مات في خلافة المنصور) (^٢)، واسم أبي بردة عامر بن أبي موسى عبد الله بن قيس الأشعري.\n_________\n(^١) من (ص ٢).\n(^٢) ساقطة من الأصل.","vol":"27","page":680},{"text":"(والقطائف واحدها قطيفة وهي كساء له خمل، وشيخ جرير بُريد -بضم الباء- وهو ابن عبد الله بن أبي بردة بن أبي موسى عبد الله بن قيس الأشعري، كذا ضبطه الدمياطي على \"الحاشية\" بخطه.\nوأما المزي في \"تهذيبه\" فذكره في حرف الياء المثناة تحت؛ وقال: إنه يزيد بن أبي زياد القرشي، أخو برد، وعين أن البخاري روى له ذلك في هذا الباب معلقًا فذكره، وأنه روى له في \"رفع اليدين\" و\"الأدب\" وروى له مسلم مقرونًا بغيره، وأن أحمد ويحيى بن معين في \"جامعه\" ضعفوه، وأن العجلي قال: هو جائز الحديث، وأنه كان بِأَخَرَةٍ يُلقَّن (^١).\nوقال ابن المبارك: (أكرم به) (^٢)، الذي حكاه عنه (ارم به) (^٣» (^٤). والتعليق عن عاصم وصله أبو عبيد في \"غريبه\" (^٥)، وبين أنه عاصم بن كليب - كما ذكرناه.\nفصل:\nسلف بيان القسية؛ قال الطبري: القسط ثياب تعمل من الحرير بقرية\nبمصر يقال لها: القسي.\n_________\n(^١) \"معرفة الثقات\" للعجلي ٢/ ٣٦٤ (٢٠٦٩).\n(^٢) كذا في: \"تهذيب الكمال\" ٣٢/ ١٣٥ - ١٣٩ (٦٩٩١).\n(^٣) كذا صوَّبها المصنف، وكذا العقيلي بإسناده إلى ابن المبارك كما في \"الضعفاء\" ٤/ ٣٨٢، وذكرها ابن حزم في \"المحلى\" ٧/ ٢٤١ وابن حجر في \"تهذيب التهذيب\" ٤/ ١١٣ في تعقيبه على قول المزي (أكرم به): ونقلها الذهبي عن المزي (أكرم به) كما في \"تذهيب التهذيب\" ١٠/ ٧٥ ولعله خطأ. اهـ.\n(^٤) من (ص ٢).\n(^٥) \"غريب الحديث\" ١/ ١٣٧. بهامشه.","vol":"27","page":681},{"text":"وقال أبو عبيد: وأصحاب الحديث يقولون: القسي -بكسر القاف- وأهل مصر يفتحونها- ينسب إلى بلاد يقال لها: القس، رأيتها ولم يعرفها الأصمعي (^١).\nقال ابن سيده في \"المحكم\": قس، والقس موضع ينسب إليه ثياب تجلب من نحو مصر (^٢)، وقال القزاز: قس بالفتح، موضع تنسب إليه الثياب وأصحاب الحديث يقولون: القِسي بكسر القاف.\nوالصحيح أنه لأنه منسوب إلى هذا البلد المذكور، وذكر الحسن بن محمد المهلبي المصري أن القس لسان خارج في البحر عنده حصن يسكنه الناس، بينه وبين القرناء عشرة فراسخ من جهة الشام، وقال الحازمي: هي من بلاد الساحل.\nوقال الهروي في \"الغريبين\": قال شمر: القسي، قال بعضهم: وهو القزي، أبدلت الزاي سينًا.\nوعبارة النووي: هو بفتح القاف وكسر السين المشددة، وبعض أهل الحديث: يكسر القاف. قال: والأول هو الصحيح المشهور، والقس: قرية من تنيس، وقيل: هي ثياب كتان مخلوطة بالحرير، وقيل: هي ثياب من الخز وهو رديء الحرير (^٣).\nوقد سلف تفسيرها في البخاري، وفي \"سنن أبي داود\".\nوالقس: قرية بالصعيد (^٤).\n_________\n(^١) \"غريب الحديث\" ١/ ١٣٨.\n(^٢) \"المحكم\" ٦/ ٦٨.\n(^٣) \"مسلم بشرح النووي\" ١٤/ ٣٣ - ٣٤ بتصرف.\n(^٤) انظر: \"معجم البلدان\" ٤/ ٣٤٤.","vol":"27","page":682},{"text":"فصل:\nوالمياثر بالثاء المثلثة جمع مثيرة بكسر الميم.\nقال أبو عبيد: المياثر الحمر المنهي عنها، كانت مراكب من مراكب الأعاجم من ديباج أو حرير (^١).\nقال ابن بطال: كلامه يدل أنها [إذا] (^٢) لم تكن من حرير أو ديباج وكانت من صوف أحمر، فأنه يجوز الركوب عليها، وليس النهي عنها كالنهي عنها إذا كانت منها، وهذا يشبه قول مالك.\nقال ابن وهب: سئل مالك عن ميثرة أرجوان أيركب عليها؟ قال: ما أعلم حرامًا، ثم قرأ ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللهِ الَّتِي أَخْرَجَ لِعِبَادِهِ﴾ [الأعراف: ٣٢] (^٣).\nوقال الطبري: الميثرة: وطاء كان النساء يوطئنه لأزواجهن من الأرجوان الأحمر على سروج خيلهم أو من الديباج والحرير، وكان ذلك من مراكب العجم.\nوعند الهروي: نهي عن ميثرة الأرجوان، قال: وهي مرفقة، تتخذ لصفة السرج، وكانوا يحمرونها، والأرجوان صبغ أحمر.\nوفي \"المحكم\": الميثرة: الثوب تجلل به الثياب فيعلوها، والمثيرة: هنة كهيئة المرفقة تتخذ للسرج كالصفة، وهي المواثر والمياثر على المعاقبة (^٤).\nوفي \"مجمع الغرائب \" للفارسي: الميثرة: النقرة.\n_________\n(^١) \"غريب الحديث\" ١/ ١٣٩.\n(^٢) ليست بالأصل وأثبتناها من \"شرح ابن بطال\" ليستقيم السياق ويتضح.\n(^٣) \"شرح ابن بطال\" ٩/ ١٢٣ - ١٢٤.\n(^٤) \"المحكم\" ١١/ ١٨٦.","vol":"27","page":683},{"text":"وقال الخطابي -وذكر قوله - ﷺ -: \"لا أركب الأرجوان\"- قال: الأرجوان: الأحمر، وأراه أراد به المياثر الحمر، وقد تتخذ من ديباج وحرير، وقد ورد فيها النهي، لما في ذلك من الشقة، وليست من لباس الرجال، وإنما سميت هذِه المراكب مياثر، لوثارتها ولينها، وكانت مراكبهم اللبود أمروا أن يقتصروا عليها (^١).\nوقال النووي: هي وطاء كانت النساء تصنعه لأزواجهن على السروج وتكون من الحرير، وتكون من الصوف وغيره، وقيل: هي أغشية للسروج تتخذ من الحرير، وقيل: هي سروج من الديباج، وقيل: هي كالفراش الصغير يتخذ من الحرير ويحشى بقطن أو صوف يجعلها الراكب على البعير تحته فوق الرحل، وهي مفعلة من الوثار، يقال: وثر وثارة فهو وثير، أي: وطيء لين، وأصلها موثرة، فقلبت الواو بالكسرة قبلها كما في ميراث وميقات، وأصله موراث وموقات (^٢).\nوفي بعض نسخ البخاري: والميثرة: جلود السباع، يؤيده ما في النسائي من حديث المقدام بن معدي كرب (^٣)، وجلود النمور.\nفصل:\nحديث الباب روي من غير طريق البراء، فلأبي داود من حديث أبي هريرة: \"لا تصحب الملائكة رفقة فيها جلد نمر\" (^٤). وللنسائي عن علي: نهاني رسول الله - ﷺ - ولا أقول نهاهم عن القسي (^٥).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٤٦ بتصرف.\n(^٢) \"مسلم بشرح النووي\" ١٤/ ٣٣.\n(^٣) \"سنن النسائي\" ٧/ ١٧٦.\n(^٤) \"سنن أبي داود\" (٤١٣٠).\n(^٥) \"سنن النسائي الكبرى\" ٥/ ٤٦٠ - ٤٦١.","vol":"27","page":684},{"text":"وفي كتاب \"الخاتم\" لابن منجويه من حديث ابن عمر: نهى رسول الله - ﷺ - عن مياثر الأرجوان والتختم بالذهب.\nولأبي داود عن معاوية مرفوعا: \"لا تركبوا الخز ولا النمار\" (^١).\n_________\n(^١) \"سنن أبي داود\" (٤١٢٩).","vol":"27","page":685},{"text":"<span data-type='title' id=toc-3548>٢٩ - باب مَا يُرَخَّصُ لِلرِّجَالِ مِنَ الْحَرِيرِ لِلْحِكَّةِ</span>\n٥٨٣٩ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا وَكِيعٌ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: رَخَّصَ النَّبِيُّ - ﷺ - لِلزُّبَيْرِ وَعَبْدِ الرَّحْمَنِ فِي لُبْسِ الْحَرِيرِ لِحِكَّةٍ بِهِمَا. [انظر: ٢٩١٩ - مسلم: ٢٠٧٦ - فتح ١٠/ ٢٩٥]\nذكر فيه حديث أَنَسٍ - ﵁ -: رَخَّصَ النَّبِيُّ - ﷺ - لِلزُّبَيْرِ وَعَبْدِ الرَّحْمَنِ بن عوف فِي لُبْسِ الحَرِيرِ لِحِكَّةٍ كانت بِهِمَا.\nهو ظاهر فيما ترجم له، وقد أسلفنا أن هذا الحديث (دالٌّ على) (^١) أن النهي عن لبس الحرير في حق من لم تكن له علة تضطره إلى لبسه، وإن من المعلوم من ترخيصه للحكة إلحاق من كان به علة ترجى بلبسه خفتها، وكذا ما فوق ذلك كنبل العدو وأسلحتهم.\nووقع في \"الوسيط\" للغزالي أنه - ﷺ - أرخص لحمزة (^٢)، وهو غلط فاجتنبه.\nومن الغريب حكايته صاحب \"التنبيه\" وجهًا أنه (لا) (^٣) يجوز لبسه للحاجة المذكورة (^٤).\nولم يحكه الرافعي وصاحب \"البيان\" إلا عنه. وقد تعلل على بعده باختصاص الرخصة بالمذكورين.\n_________\n(^١) في (ص ٢): ظاهر عن.\n(^٢) \"الوسيط\" ٢/ ٣٢٢.\n(^٣) في (ص ٢).\n(^٤) \"التنبيه\" ١/ ٤٣.","vol":"27","page":686},{"text":"وفرق بعض أصحابنا فجوزه بالسفر دون الحضر لرواية مسلم أن ذلك كان في السفر، وهذا الوجه خصه في \"الروضة\" القمل (^١)، وليس كذلك؛ فقد نقله الرافعي في الحكة.\nوفي الصحيحين أيضًا أنه - ﷺ - أرخص لهما لما شكيا بالقمل في غزاة لهما (^٢).\nوالأصح: جوازه سفرًا وحضرًا، وأبعد من قال باختصاصه بالسفر؛ لأنه شاغل عن التفقد والمعالجة، وإن اختاره ابن الصلاح لظاهر الحديث المذكور.\n_________\n(^١) \"الروضة\" ٢/ ٦٨.\n(^٢) سلف برقم (٢٩٢٠) كتاب: الجهاد والسير، باب: الحرير في الحرب.\nورواه مسلم (٢٠٧٦) كتاب: اللباس والزينة، باب: إباحة لبس الرجل الحرير إذا كان به حكة.","vol":"27","page":687},{"text":"<span data-type='title' id=toc-3549>٣٠ - باب لبس الحَرِيرِ لِلنِّسَاءِ</span>\n٥٨٤٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ ح.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، عَنْ زَيْدِ بْنِ وَهْبٍ، عَنْ عَلِيٍّ - ﵁ - قَالَ: كَسَانِي النَّبِيُّ - ﷺ - حُلَّةٌ سِيَرَاءَ، فَخَرَجْتُ فِيهَا، فَرَأَيْتُ الْغَضَبَ فِي وَجْهِهِ، فَشَقَّقْتُهَا بَيْنَ نِسَائِي. [انظر: ٢٦١٤ - مسلم: ٢٠٧١ - فتح ١٠/ ٢٩٦]\n\n٥٨٤١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ، أَنَّ عُمَرَ - ﵁ - رَأَى حُلَّةً سِيَرَاءَ تُبَاعُ فَقَالَ: يَا رَسُولَ اللهِ، لَوِ ابْتَعْتَهَا، تَلْبَسُهَا لِلْوَفْدِ إِذَا أَتَوْكَ وَالْجُمُعَةِ. قَالَ: «إِنَّمَا يَلْبَسُ هَذِهِ مَنْ لَا خَلَاقَ لَهُ». وَأَنَّ النَّبِيَّ - ﷺ - بَعَثَ بَعْدَ ذَلِكَ إِلَى عُمَرَ حُلَّةَ سِيَرَاءَ حَرِيرٍ، كَسَاهَا إِيَّاهُ، فَقَالَ عُمَرُ: كَسَوْتَنِيهَا وَقَدْ سَمِعْتُكَ تَقُولُ فِيهَا مَا قُلْتَ! فَقَالَ: «إِنَّمَا بَعَثْتُ إِلَيْكَ لِتَبِيعَهَا أَوْ تَكْسُوَهَا». [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح ١٠/ ٢٩٦]\n\n٥٨٤٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّهُ رَأَى عَلَى أُمِّ كُلْثُومٍ - ﵍ - بِنْتِ رَسُولِ اللهِ - ﷺ - بُرْدَ حَرِيرٍ سِيَرَاءَ. [فتح ١٠/ ٢٩٦]\nذكر فيه من حديث شعبة عَنْ عَبْدِ المَلِكِ بْنِ مَيْسَرَةَ، عَنْ زَيْدِ بْنِ وَهْبٍ، عَنْ عَلِيٍّ - ﵁ -: كَسَانِي رسول الله - ﷺ - حُلَّةً حرير سِيَرَاءَ، فَخَرَجْتُ فِيهَا، فَرَأَيْتُ الغَضَبَ فِي وَجْهِهِ، فَشَقَّقْتُهَا بَيْنَ نِسَائِي.\nوحديث ابن عمر أَنَّ عُمَرَ - ﵁ - رَأى حُلَّةَ سِيَرَاءَ تُبَاعُ، فَقَالَ: يَا رَسُولَ اللهِ، ابْتَعْتَهَا. . الحديث.\nوسلف في العيد (^١).\n_________\n(^١) سلف برقم (٩٤٨) باب: في العيدين والتجمل فيهما.","vol":"28","page":9},{"text":"وحديث أنس بن مَالِكٍ أَنَّهُ رَأى عَلَى أُمِّ كلثوم بِنْتِ رَسُولِ اللهِ - ﷺ - بُرْدَ حَرِيرٍ سِيَرَاءَ.\nالشرح:\nقال الجياني: كذا إسناد الحديث الأول عند رواة الفربري وغيرهم من رواة البخاري إلا ابن السكن، فإن في روايته: شعبة، عن عبد الملك، عن النزال، عن عليّ، والأول (^١) هو المحفوظ.\nوقد ذكره البخاري أيضًا في غير موضع كما قلناه، وكذلك مسلم وغيرهما (^٢). وكذلك (هو) (^٣) عند ابن السكن في غير هذا الموضع.\nوروينا في \"مسند يعقوب بن شيبة\" أنه قال: هو حديث ثابت حسن الإسناد، رواه نافع وسالم وابن سيرين وعبد الله بن دينار عن ابن عمر، وهذِه الحلة قد سلف أنها كانت لعطارد.\nوفي \"مشكل الطحاوي\": كانت مع لبيد بن ربيعة (^٤).\nفصل:\nوالعلماء متفقون أن الحرير مباح للنساء إلا ما روي عن الحسن كما\n_________\n(^١) يعني ما ذكره البخاري هنا.\n(^٢) \"تقييد المهمل\" ٢/ ٧٢٩.\nومواضعه المتعددة في \"الصحيح\" منها ما سلف برقم (٢٦١٤) كتاب: الهبة، باب: هدية ما يكره لبسه، وبرقم (٥٣٦٦) كتاب: النفقات، باب: كسوة المرأة بالمعروف، ورواه مسلم برقم (٢٠٧١) كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة على الرجال والنساء. ورواه غيرهما أبو داود (٤٠٤٣)، والنسائي ٨/ ١٩٧، وأحمد ١/ ٩٠، والطبراني ٢٤/ ٤٣٧.\n(^٣) من (ص ١).\n(^٤) \"مشكل الآثار\" ١٢/ ٣١٨ (٤٨٣٢).","vol":"28","page":10},{"text":"سلف، قال يونس بن عبيد: كان الحسن يكره قليل الحرير وكثيره (^١) للرجال والنساء حتى الأعلام في الثياب وأحاديث الباب خلاف قوله، ولو كان الحرير لا يجوز للنساء ماجهل ذلك عليٌ ولا شق الحلة بين نسائه ولا جاز لأم كلثوم بنت رسول الله - ﷺ - لباسه.\nوروى معمر، عن الزهري، عن أنس قال: رأيت على زينب بنت رسول الله - ﷺ - بردة سيراء من حرير (^٢).\nوسيراء بكسر السين وفتح الراء برد فيه خطوط صفر.\nوقال الأصمعي: السيراء ثياب فيها خطوط من حرير ويقال من قز، وإنما يقال سيراء لتسير الخطوط فيها.\nوقال الزهري: السير المضلع بالقزى (^٣)، وعن الخليل مثله (^٤).\nوهذا مذهب من لم يجز للرجال لباس الثوب إذا خالطه حرير أو كان منه فيه سدى أو لحمة، والآثار تدل على أن الحلة من حرير محض، وروى حماد بن زيد (عن أيوب) (^٥) عن نافع، عن ابن عمر - ﵄ - قال عمر: يا رسول الله إني مررت بعطارد وهو يعرض حلة حرير للبيع فلو اشتريتها للجمعة والوفد، وذكر الحديث (^٦).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٥٣.\n(^٢) رواه النسائي ٨/ ١٩٧، وابن ماجه (٣٥٩٨)، والحاكم ٤/ ٤٥ - ٤٦، والطبراني ٢٢/ ٤٣٧، قال الألباني: شاذ، والمحفوظ: أم كلثوم مكان زينب. \"ضعيف سنن ابن ماجه\" (٧٨٩)\n(^٣) \"سنن أبي داود\" (٤٠٥٨).\n(^٤) \"العين\" ٧/ ٢٩١.\n(^٥) من (ص ٢).\n(^٦) \"شرح معاني الآثار\" ٤/ ٢٤٤ وفيه: (بعطارد، أو بلبيد).","vol":"28","page":11},{"text":"وقال الزهري، عن سالم، عن أبيه: حلة من إستبرق (^١)، وهو غليظ الحرير، وعلى هذا تدل الآثار أنها كانت من حرير محض.\nوفي هذا الحديث، وحديث معاوية: نهى رسول الله - ﷺ - عن ثياب الحرير (^٢). النهي عن لبسه مطلقًا للرجال والنساء، وروي عن ابن الزبير (^٣)، ويؤيده حديث عقبة بن عامر أنه - ﷺ - كان منع أهله الحلية والحرير، أخرجه ابن حبان (^٤) ويقول: \"إن كنتن تحببن حلية الجنة وحريرها فلا تلبسنها في الدنيا\" (^٥) ومن حمل النهي على عمومه هو في القياس صحيح، كما في الأواني، لكن النص (ورد) (^٦) بالتفرقة -كما أسلفناه- وعند ذلك تقف الآراء.\nوحديث أنس في الباب، قال الطحاوي: إن كان ذلك في زمن رسول الله - ﷺ - ففيه ما يعارض حديث عقبة، وإن كان بعده كان دليلًا على نسخه، وهذا عجيب منه، فأم كلثوم توفيت سنة (تسع) (^٧) قطعًا،\n_________\n(^١) رواه أبو داود (١٠٧٧)، والنسائي في \"الكبرى\" ٥/ ٤٦٣.\nوقال الألباني: إسناده صحيح على شرط البخاري. \"صحيح أبي داود\" (٩٨٨).\n(^٢) رواه النسائي ٨/ ١٦١، أحمد ٤/ ٩٢، والطبراني ١٩/ ٣٤٩. قال الهيثمي في \"مجمع الزوائد\" ٨/ ١١٩: رواه الطبراني بإسنادين رجال أحدهما ثقات. وصححه الألباني في \"صحيح الجامع\" (٦٨٨٦).\n(^٣) سلف برقم (٥٨٣٣، ٥٨٣٤) باب: لبس الحرير وافتراشه للرجال، ورواه مسلم (٢٠٦٩) عن ابن الزبير عن عمر، كتاب: اللباس والزينة، باب: تحريم استعمال إناء الذهب والفضة على الرجال ..\n(^٤) ورد بهامش الأصل ما نصه: حديث عقبة في النسائي الكبير، عن أبي غسان، عنه، وسنده جيد قلت: هو في النسائي ٥/ ٤٣٤ (٩٤٣٦).\n(^٥) \"صحيح ابن حبان\" ١٢/ ٢٩٧ - ٢٩٨.\n(^٦) من (ص ٢).\n(^٧) في (ص ٢): سبع، وهو تحريف، إذ وفاتها - ﵂ - قولا واحدًا سنة تسع، كما في \"الاستيعاب\" ٤/ ٥٠٧، \"الإصابة\" ٤/ ٤٨٩.","vol":"28","page":12},{"text":"وغسلتها أم عطية، فلا وجه لقوله: وإن كان بعده، لعله كان قبل بلوغ أنس مبلغ الرجال وقبل الحجاب، وفي (رواية) (^١) ابن أبي شيبة عن أنس أيضًا أنه رأى على زينب بنت رسول الله - ﷺ - قميص حرير سيراء (^٢).\nوروى ابن أبي حاتم في \"علله\" من حديث بقية عن عبيد الله عن نافع عن ابن عمر - ﵄ - أنه - ﵇ - لم يكن يرى بالقز والحرير للنساء بأسًا، قال أبو زرعة: هذا حديث منكر، قلت: تعرف له علة، قال: لا (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١٥٤.\n(^٣) \"علل الحديث\" ١/ ٤٨٨.","vol":"28","page":13},{"text":"<span data-type='title' id=toc-3550>٣١ - باب مَا كَانَ النَّبِيُّ - ﷺ - يَتَّخِذُ مِنَ اللِّبَاسِ وَالْبُسْطِ</span>\n٥٨٤٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَبِثْتُ سَنَةً وَأَنَا أُرِيدُ أَنْ أَسْأَلَ عُمَرَ عَنِ الْمَرْأَتَيْنِ اللَّتَيْنِ تَظَاهَرَتَا عَلَى النَّبِيِّ - ﷺ -، فَجَعَلْتُ أَهَابُهُ، فَنَزَلَ يَوْمًا مَنْزِلًا فَدَخَلَ الأَرَاكَ، فَلَمَّا خَرَجَ سَأَلْتُهُ، فَقَالَ: عَائِشَةُ وَحَفْصَةُ، ثُمَّ قَالَ: كُنَّا فِي الْجَاهِلِيَّةِ لَا نَعُدُّ النِّسَاءَ شَيْئًا، فَلَمَّا جَاءَ الإِسْلَامُ وَذَكَرَهُنَّ اللهُ، رَأَيْنَا لَهُنَّ بِذَلِكَ عَلَيْنَا حَقًّا، مِنْ غَيْرِ أَنْ نُدْخِلَهُنَّ فِي شَيْءٍ مِنْ أُمُورِنَا، وَكَانَ بَيْنِي وَبَيْنَ امْرَأَتِي كَلَامٌ، فَأَغْلَظَتْ لِي، فَقُلْتُ لَهَا: وَإِنَّكِ لَهُنَاكِ؟. قَالَتْ: تَقُولُ هَذَا لِي وَابْنَتُكَ تُؤْذِى النَّبِيَّ - ﷺ -! فَأَتَيْتُ حَفْصَةَ فَقُلْتُ لَهَا: إِنِّي أُحَذِّرُكِ أَنْ تَعْصِي اللهَ وَرَسُولَهُ. وَتَقَدَّمْتُ إِلَيْهَا فِي أَذَاهُ، فَأَتَيْتُ أُمَّ سَلَمَةَ فَقُلْتُ لَهَا. فَقَالَتْ أَعْجَبُ مِنْكَ يَا عُمَرُ، قَدْ دَخَلْتَ فِي أُمُورِنَا، فَلَمْ يَبْقَ إِلاَّ أَنْ تَدْخُلَ بَيْنَ رَسُولِ اللهِ - ﷺ - وَأَزْوَاجِهِ، فَرَدَّدَتْ، وَكَانَ رَجُلٌ مِنَ الأَنْصَارِ إِذَا غَابَ عَنْ رَسُولِ اللهِ - ﷺ - وَشَهِدْتُهُ أَتَيْتُهُ بِمَا يَكُونُ، وَإِذَا غِبْتُ عَنْ رَسُولِ اللهِ - ﷺ - وَشَهِدَ أَتَانِي بِمَا يَكُونُ مِنْ رَسُولِ اللهِ - ﷺ -، وَكَانَ مَنْ حَوْلَ رَسُولِ اللهِ - ﷺ - قَدِ اسْتَقَامَ لَهُ، فَلَمْ يَبْقَ إِلاَّ مَلِكُ غَسَّانَ بِالشَّأْمِ، كُنَّا نَخَافُ أَنْ يَأْتِيَنَا، فَمَا شَعَرْتُ إِلاَّ بِالأَنْصَارِيِّ وَهْوَ يَقُولُ: إِنَّهُ قَدْ حَدَثَ أَمْرٌ. قُلْتُ لَهُ: وَمَا هُوَ؟ أَجَاءَ الْغَسَّانِيُّ؟ قَالَ: أَعْظَمُ مِنْ ذَاكَ، طَلَّقَ رَسُولُ اللهِ - ﷺ - نِسَاءَهُ. فَجِئْتُ فَإِذَا الْبُكَاءُ مِنْ حُجَرِهَا كُلِّهَا، وَإِذَا النَّبِيُّ - ﷺ - قَدْ صَعِدَ فِي مَشْرُبَةٍ لَهُ، وَعَلَى بَابِ الْمَشْرُبَةِ وَصِيفٌ فَأَتَيْتُهُ فَقُلْتُ: اسْتَأْذِنْ لِي. فَدَخَلْتُ فَإِذَا النَّبِيُّ - ﷺ - عَلَى حَصِيرٍ قَدْ أَثَّرَ فِي جَنْبِهِ، وَتَحْتَ رَأْسِهِ مِرْفَقَةٌ مِنْ أَدَمٍ، حَشْوُهَا لِيفٌ، وَإِذَا أُهُبٌ مُعَلَّقَةٌ وَقَرَظٌ، فَذَكَرْتُ الذِي قُلْتُ لِحَفْصَةَ وَأُمِّ سَلَمَةَ، وَالَّذِي رَدَّتْ عَلَيَّ أُمُّ سَلَمَةَ، فَضَحِكَ رَسُولُ اللهِ - ﷺ -. فَلَبِثَ تِسْعًا وَعِشْرِينَ لَيْلَةً، ثُمَّ نَزَلَ. [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح ١٠/ ٣٠١]\n\n٥٨٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَتْنِي هِنْدُ بِنْتُ الْحَارِثِ، عَنْ أُمِّ سَلَمَةَ قَالَتِ: اسْتَيْقَظَ النَّبِيُّ - ﷺ - مِنَ اللَّيْلِ وَهْوَ","vol":"28","page":14},{"text":"يَقُولُ: «لَا إِلَهَ إِلاَّ اللهُ، مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الْفِتْنَةِ، مَاذَا أُنْزِلَ مِنَ الخَزَائِنِ، مَنْ يُوقِظُ صَوَاحِبَ الْحُجُرَاتِ، كَمْ مِنْ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ يَوْمَ الْقِيَامَةِ». قَالَ الزُّهْرِيُّ: وَكَانَتْ هِنْدٌ لَهَا أَزْرَارٌ فِي كُمَّيْهَا بَيْنَ أَصَابِعِهَا. [انظر: ١١٥ - فتح ١٠/ ٣٠٢]\nذكر فيه حديث ابن عباس - ﵄ - قال: لَبِثْتُ سَنَةً وَأَنَا أُرِيدُ أَن أَسْأَلَ عُمَرَ - ﵁ - عَنِ المَرْأَتَيْنِ اللَّتَيْنِ تَظَاهَرَتَا عَلَى رسول الله - ﷺ - .. وقد سلف في النكاح واضحًا في باب موعظة الرجل ابنته (^١)، وفي آخره: فدخلت فإذا النبي - ﷺ - على حصير قد أثر في جنبه وتحت رأسه مرفقة من أدم حشوها ليف وإذا أهب معلقة وقرظ.\nوحديث هِنْدِ بِنْتِ الحَارِثِ، عَنْ أُمِّ سَلَمَةَ قَالَتِ: اسْتَيْقَظَ النَّبِيُّ - ﷺ - مِنَ اللَّيْلِ وَهْوَ يَقُولُ: \"لَا إله إِلَّا اللهُ، مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ (الْفِتْنَةِ) (^٢)، مَاذَا أُنْزِلَ مِنَ الخَزَائِنِ، مَنْ يُوقِظُ صَوَاحِبَ الحُجُرَاتِ، كَمْ مِنْ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ يَوْمَ القِيَامَةِ\". قَالَ الزُّهْرِيُّ: وَكَانَتْ هِنْدٌ لَهَا أَزْرَارٌ فِي كميها بَيْنَ أَصَابِعِهَا. وسلف أيضًا (^٣)، والمرفقة كالوسادة وأصله من المرفق كأنه استعمل في مرفقته واتكأ عليها.\nوكان - ﵇ - ينام على الحصير حتى تؤثر في جنبه، ويتخذ من الثياب ما يشبه تواضعه وزهده في الدنيا؛ توفيرًا لحظه في الآخرة، وقد خيره الله بين أن يكون نبيًّا ملكًا، وبين أن يكون عبدًا (ملكًا) (^٤) فاختار الثاني إيثارًا للآخرة على الدنيا وتزهيدًا لأمته فيها، ليقتدوا به في أخذ البلغة من الدنيا إذ هي أسلم من الفتنة التي تخشى على من فتحت عليه زهرة الدنيا،\n_________\n(^١) سلف برقم (٥١٩١).\n(^٢) في (ص ٢): الغنيمة.\n(^٣) سلف برقم (١١٥) كتاب: العلم، باب: العلم والعظة بالليل.\n(^٤) هكذا بالأصول، والسياق يقتدي نبيًّا.","vol":"28","page":15},{"text":"ألا ترى قوله: \"ماذا أنزل الليلة من الفتنة، ماذا أنزل من الخزائن\"، وقرن عليه الفتنة بنزول الخزائن، فدل أن الكفاف في الأمور، عن الدنيا خير من الإكثار وأسلم من الغناء.\nفإن قلت: حديث أم سلمة لا يوافق معنى الترجمة، قيل: بلى، وذلك أنه - ﵇ - حذر أهله وجميع المؤمنات من لباس دقيق الثياب والواصفة لأجسامهن؛ لقوله: \"كم من كاسية في الدنيا عارية يوم القيامة\".\nوفهم منه عقوبة لابسه أن يعرى يوم القيامة على رءوس الأشهاد وقام الدليل، من ذلك أنه - ﵇ - حض أزواجه على استعمال خشن الثياب الساترة لهن حذرًا أن يعرين في الآخرة، ألا ترى قول الزهري: (وكانت هند)، إلى آخره، وإنما فعلت ذلك؛ لئلا يبدو من سعة كمها شيء من جسدها فيكون، وإن كانت ثيابها غير واصلة لجسدها داخلة في معنى كاسية عارية، ولم يتخذ الشارع ولا أزواجه من اللباس إلا الساتر لهن غير الواصف يوصف كان يعلم السلف، وهو موافق للترجمة.\nفصل:\nوالأهب: جمع إهاب، عن سيبويه (^١).\nقال الجوهري: الإهاب الجلد ما لم يدبغ، والجمع: أَهَب على غير قياس مثل: أَدَم وأَفَق وعَمَد، قال: وقد قالوا: أهُب بالضم، وهو قياس (^٢).\n_________\n(^١) \"الكتاب\" ٣/ ٦٢٦.\n(^٢) \"الصحاح\" ١/ ٨٩. مادة: (أهب).","vol":"28","page":16},{"text":"وقال القزاز في \"جامعه\": الإهاب الجلد مدبوغًا وغير مدبوغ.\nقال: وفي الحديث وفي السير: أيضًا عطنة، فسماها أهبا، وهي قد غطيت، وفيه إذا دُبغ الإهاب فقد طهر، فسماه إهابًا قبل الدباغ، والقَرَظ بفتح القاف والراء، ورق السلَم يدبغ به الأدم.\nوالأراك المذكور في أوله شجر الحمص، الواحدة: أراكة.\nوالوصيف: الخادم غلامًا كان أو جارية، كما قاله الجوهري، يقال: وصف الغلام إذا بلغ الخدمة، فهو وصيف بيِّن الوصافة.\nقال ثعلب: وربما قالوا للجارية: وصيفة (^١).\nوقوله: (وتقدمت إليها في أذاه) قال ابن التين: هو بالياء عند أبي الحسن على أنه ممدود. وصوابه: قصره، وكذلك عند أبي ذر.\nوالمشربة: الغرفة.\nوالأدم -بفتح الدال- جمع أديم، مثل: أفيق وأفق.\nفصل:\nوقوله: (\"ماذا أنزل الليلة من الفتنة\") (يريد) (^٢) ماذا قُدر أن يكون بها.\nوقوله: (\"من يوقظ صواحب الحجرات\") قال سحنون: أي أيقظوا النساء كي يسمعن الموعظة، وقيل: كي يصلين عند نزول الآفات وخوف الفتن، كقوله في الكسوف: \"فإذا رأيتموها فافزعوا إلى الصلاة\" (^٣).\n_________\n(^١) \"الصحاح\" ٤/ ١٤٣٩. مادة: (وصف).\n(^٢) من (ص ٢).\n(^٣) سلف برقم (١٠٤٦) كتاب: الكسوف، باب: خطبة الإمام في الكسوف.","vol":"28","page":17},{"text":"وقوله: (\"كم من كاسية في الدنيا عارية يوم القيامة\")، قيل: كاسيات من نعم الله لا يشكرن الله تعالى فهن عاريات من جزاء الشكر يوم القيامة، وقيل: يلبسن ثيابًا رقاقًا تصف ما تحتها فهن كاسيات في الظاهر عاريات في الحقيقة، ومعنى عارية: أي من الأجر.\nوقال الداودي: كاسيات يلبسن ما لا يحل (لهن) (^١)، وعاريات: تحشر عريانة فإن رحمت كسيت وإلا بقيت عريانة في النار.\n_________\n(^١) من (ص ٢).","vol":"28","page":18},{"text":"<span data-type='title' id=toc-3551>٣٢ - باب مَا يُدْعَى لِمَنْ لَبِسَ ثَوْبًا جَدِيدًا</span>\n٥٨٤٥ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا إِسْحَاقُ بْنُ سَعِيدِ بْنِ عَمْرِو بْنِ سَعِيدِ بْنِ العَاصِ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَتْنِي أُمُّ خَالِدٍ بِنْتُ خَالِدٍ قَالَتْ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِثِيَابٍ فِيهَا خَمِيصَةٌ سَوْدَاءُ قَالَ: «مَنْ تَرَوْنَ نَكْسُوهَا هَذِهِ الْخَمِيصَةَ؟». فَأُسْكِتَ الْقَوْمُ. قَالَ: «ائْتُونِي بِأُمِّ خَالِدٍ». فَأُتِيَ بِي النَّبِيُّ - ﷺ - فَأَلْبَسَهَا بِيَدِهِ وَقَالَ: «أَبْلِي وَأَخْلِقِي». مَرَّتَيْنِ، فَجَعَلَ يَنْظُرُ إِلَى عَلَمِ الْخَمِيصَةِ، وَيُشِيرُ بِيَدِهِ إِلَيَّ وَيَقُولُ: «يَا أُمَّ خَالِدٍ، هَذَا سَنَا». وَالسَّنَا بِلِسَانِ الْحَبَشِيَّةِ: الحَسَنُ. قَالَ إِسْحَاقُ: حَدَّثَتْنِي امْرَأَةٌ مِنْ أَهْلِي أَنَّهَا رَأَتْهُ عَلَى أُمِّ خَالِدٍ. [انظر: ٣٠٧١ - فتح ١٠/ ٣٠٣]\nذكر فيه حديث أم خالد بنت خالد فذكر حديث \"سنا\" و\"أخلقي\"، وقد سلف (^١).\nقال ابن بطال: من روى \"أخلقي\" بالقاف فهو تصحيف، و(المعروف) (^٢) في كلام العرب بالفاء، يقال: خلفت الثوب إذا أخرجت باليه ولفقته، يقال: أبل وأخلف أي: عش فخرق ثيابك وارقعها، هذا كلام العرب (^٣).\nقال ابن التين: وقرأنا \"أخلفي\" بفتح الهمزة رباعيًّا.\nوقد روى أبو داود عن عمر بن عوف، عن ابن المبارك، عن الجريري، عن أبي نضرة قال: كان أصحاب رسول الله - ﷺ - إذا لبس أحدهم ثوبًا جديدًا، قيل له: تبلي ويخلف الله (^٤).\n_________\n(^١) سلف برقم (٣٠٧١) كتاب: الجهاد والسير، باب: من تكلم بالفارسية والرطانة.\n(^٢) في الأصل: الخلوف.\n(^٣) \"شرح ابن بطال\" ٩/ ١١٧.\n(^٤) \"سنن أبي داود\" (٤٠٢٠).","vol":"28","page":19},{"text":"وقوله: (فأُسكت القوم)، هو بضم الهمزة، وقال الأصمعي: سكت القوم: صمتوا، وأسكتوا بمعنى أطرقوا، وقيل: سكت وأسكت بمعنى: صمت.\nوعبارة صاحب \"الأفعال\": يقال: سكت سكوتًا وأسكت: صمت، ويقال: بل معنى (أسكت) (^١): أطرق (^٢).\n_________\n(^١) في الأصل: سكت.\n(^٢) \"الأفعال\" ص ٦٩.","vol":"28","page":20},{"text":"<span data-type='title' id=toc-3552>٣٣ - باب التَّزَعْفُرِ لِلرِّجَالِ</span>\n٥٨٤٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ قَالَ: نَهَى النَّبِيُّ - ﷺ - أَنْ يَتَزَعْفَرَ الرَّجُلُ. [مسلم: ٢١٠١ - فتح ١٠/ ٣٠٤]\nذكر فيه حديث أنس - ﵁ -: نَهَى رسول الله - ﷺ - أَنْ يَتَزَعْفَرَ الرَّجُلُ.\nهذا النهي خاص بالجسد كما ادعاه ابن بطال (^١)، وكذا ابن التين.\nوقد روى أبو داود من حديث عطاء الخراساني عن يحيى بن يعمر عن (عمار بن ياسر) (^٢) قال: قدمت على أهلي ليلًا وقد تشققت يداي فخلقوني بزعفران فغدوت على رسول الله - ﷺ -، فسلمت عليه فلم يرحب بي فقال: \"اذهب فاغسل عنك هذا\"، فذهبت فغسلته ثم جئت وقد بقي علي منه ردع فسلمت عليه فلم يرد عليّ ولم يرحب بي وقال: \"اذهب فاغسل عنك هذا\" فذهبت فغسلته ثم جئت (فسلمت) (^٣) فرد عليّ ورحب بي وقال: \"إن الملائكة لا تحضر جنازة (لكافر بخير) (^٤) ولا المتضمخ بالزعفران ولا الجنب\" (^٥).\nوقد رواه عمر بن عطاء بن أبي الجوزاء، عن يحيى بن يعمر، عن رجل، عن عمار فهو حديث معلول\nفإن قلت: فنهيه - ﵇ - عن التزعفر للرجال محمله التحريم، قيل: لا، بدليل حديث أنس أن عبد الرحمن بن عوف قدم على رسول الله - ﷺ - وبه أثر صفرة، وروي: وضر صفرة.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١١٨.\n(^٢) في (ص ٢): (عمارة).\n(^٣) من (ص ٢).\n(^٤) في (ص ٢): (الكافر بخز).\n(^٥) \"سنن أبي داود\" (٤١٧٦)، وحسنه الألباني في \"صحيح الجامع\" (١٩٦٠).","vol":"28","page":21},{"text":"وزاد حماد بن سلمة عن ثابت: وبه ردع من زعفران، فقال له: \"مهيم .. \" الحديث، ولم يقل له - ﷺ -: إن الملائكة لا تحضر جنازتك بخير، ولا إن هذِه الصفرة التي التصقت بجسمك حرام بقاؤها عليه، ولا أمره بغسلها، فدل أن نهيه عنه لمن [لم] (^١) يكن عروسًا إنما هو محمول على الكراهة؛ لأن تزعفر الجسد من الرفاهية التي نهى الشارع عنها بقوله: \"البذاذة من الإيمان\" (^٢) (^٣).\nقلت: وأعلى من هذا أن عبد الرحمن لم يقصد ذلك، وإنما وقع على وجه المخالطة، والنهي محمول على من قصده.\n_________\n(^١) ليست في الأصول والسياق يقتضيها.\n(^٢) رواه أبو داود (٤١٦١)، والطبراني ١/ ٢٧١ - ٢٧٢ (٧٨٨ - ٧٩١)، والحاكم ١/ ٥١، والبيهقي في \"الشعب\" ٥/ ٢٢٧ (٤٦٧٠)، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٥٨ (٢٠٠٢)، ٦/ ١٦٧ (٣٣٩٦)، والقضاعي في \"مسند الشهاب\" ١/ ١٢٥ (١٥٧). وصححه الألباني في \"صحيح أبي داود\". قال ابن عبد البر في \"الاستذكار\" ١/ ٣٣٠: أراد به طرح الشهوة في الملبس والإسراف فيه الداعي إلى التبختر والبطر لتصح معاني الإيثار ولا تتضاد.\n(^٣) \"شرح ابن بطال\" ٩/ ١١٨ - ١١٩.","vol":"28","page":22},{"text":"<span data-type='title' id=toc-3553>٣٤ - باب الثَّوْبِ المُزَعْفَرِ</span>\n٥٨٤٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: نَهَى النَّبِيُّ - ﷺ - أَنْ يَلْبَسَ المُحْرِمُ ثَوْبًا مَصْبُوغًا بِوَرْسٍ أَوْ بِزَعْفَرَانٍ. [انظر: ١٣٤ - مسلم: ١١٧٧ - فتح ١٠/ ٣٠٥]\nذكر فيه حديث ابن عمر - ﵁ -: نَهَى النَّبِيُّ - ﷺ - أَنْ يَلْبَسَ المُحْرِمُ ثَوْبًا مَصْبُوغًا بِوَرْسٍ أَوْ بِزَعْفَرَانٍ.\nاختلف العلماء في تأويل هذا الحديث، فحمل قوم نهيه عنه في حال الإحرام خاصة. وقالوا: ألا ترى قول ابن عمر أنه - ﷺ - إنما نهى المحرم عن ذلك، وراوي الحديث أعلم بمخرجه وسببه، وأجازوا لباس الثياب المصبوغة بالزعفران في غير حال الإحرام للرجال.\nروي ذلك عن ابن عمر، وهو قول مالك وأهل المدينة.\nقال مالك ورأيت عطاء بن يسار يلبس الرداء والإزار المصبوغ بالزعفران، ورأيت ابن هرمز ومحمد بن المنكدر يفعلانه، ورأيت في رأس ابن المنكدر الغالية، وحملت طائفة نهيه عنه في حال الإحرام وغيره، وهو قول الكوفيين والشافعي رحمهم الله تعالى (^١).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١١٩ - ١٢٠.","vol":"28","page":23},{"text":"<span data-type='title' id=toc-3554>٣٥ - باب الثَّوْبِ الأَحْمَرِ</span>\n٥٨٤٨ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، سَمِعَ الْبَرَاءَ - ﵁ - يَقُولُ: كَانَ النَّبِيُّ - ﷺ - مَرْبُوعًا، وَقَدْ رَأَيْتُهُ فِي حُلَّةٍ حَمْرَاءَ مَا رَأَيْتُ شَيْئًا أَحْسَنَ مِنْهُ. [انظر: ٣٥٥١ - مسلم: ٢٣٣٧ - فتح ١٠/ ٣٠٥]\nذكر فيه حديث البراء - ﵁ -: كَانَ النَّبِيُّ - ﷺ - مَرْبُوعًا، وَقَدْ رَأَيْتُهُ فِي حُلَّةٍ حَمْرَاءَ مَا رَأَيْتُ شَيْئًا أَحْسَنَ مِنْهُ.\nهو مطابق لما ترجم له، وحديث عبيد الله بن عبد الرحمن بن موهب، عن عمه، عن أبي هريرة أن عثمان - ﵁ -، رأى محمد بن عبد الله بن جعفر وعليه ملحفة معصفرة، فقال (علي) (^١): تلبس المعصفر وقد نهى رسول الله - ﷺ - عنه؟! فقال: إنه - ﵇ - لم ينهه ولا إياك، وإنما نهاني أنا، فسكت عثمان (^٢).\nلا يعارض حديث البراء، هذا وإن جعله الطبري معارضًا، نعم رُوَيتْ فيه أخبار لو كانت مستقيمة الإسناد.\nمنها: أن أنسًا روى أنه - ﵇ - كان يكره الحمرة، وقال: الجنة ليس فيها حمرة.\nومنها: حديث عباد بن كثير عن هشام، عن أبيه أنه - ﵇ - كان يحب الخضرة ولا يحب الحمرة.\nومنها: حديث خارجة بن مصعب، عن عبد الله بن سعيد بن أبي هند، عن أبيه مثله.\nوحديث الحسن بن أبي الحسن أنه - ﵇ - قال: \"الحمرة زينة\n_________\n(^١) من (ص ٢).\n(^٢) رواه البيهقي ٥/ ٦١، وقال: هذا إسناد غير قوي.","vol":"28","page":24},{"text":"الشيطان، والشيطان يحب الحمرة\" (^١).\nقال الطبري: وقد اختلف السلف في ذلك، فمنهم من رخص في لبس ألوان الثياب المصبغة بالحمرة، مشبعة كانت أو غير مشبعة.\nومنهم من كره المشبعة، ورخص فيما لم يكن مشبعًا.\nومنهم من كره لبس جميع الثياب مشبعها وغير مشبعها.\nومنهم من رخص فيه للمهنة، وكرهه للبس.\nحجة من رخص في جميع ألوان الثياب المصبغة: روى بريدة عن عليّ أنه نهض بالراية يوم خيبر وعليه حلة أرجوان حمراء.\nوقال أبو ظبيان: رأيت على عليّ - ﵁ - إزارًا أصفر.\nوقال الأحنف بن قيس: رأيت على عثمان ملاءة صفراء.\nوقال عروة بن الزبير: قال عبد الله بن الزبير: كان على الزبير يوم بدر ملاءة صفراء، ونزلت الملائكة يوم بدر معتمين بعمائم صُفر.\nوقال ابن سيرين: كان أبو هريرة يلبس المُمَشَّق.\nوقال عمران بن مسلم: رأيت على أنس بن مالك إزارًا مُعَصْفرًا.\nوكان ابن المسيب يصلي وعليه برنس أرجوان.\nولبس المعصفر عروة والشعبي وأبو وائل وإبراهيم النخعي والتيمي وأبو قلابة وجماعة (^٢).\nوقال مالك في \"الموطأ\" في الملاحف المعصفرة (للرجال في\n_________\n(^١) \"مصنف عبد الرزاق\" ١١/ ٧٩، \"مسند ابن الجعد\" ص ٤٦٤، وضعفه الألباني في \"الضعيفة\" (٤٣٣١). وروي الحديث موصولا عن الحسن، عن عمران بن حصين، بلفظ: \"إياكم والحمرة، فإنها حب الزينة إلى الشيطان\". رواه الطبراني ١٨/ ١٤٨، وضعفه الألباني أيضًا في \"الضعيفة\" (١٧١٧).\n(^٢) روى بعض هذِه الآثار ابن أبي شيبة ٥/ ١٥٧ - ١٥٨.","vol":"28","page":25},{"text":"البيوت) (^١) والأقبية (^٢): لا أعلم شيئًا من ذلك حرامًا، وغير ذلك من اللباس أحبّ إليّ (^٣).\nوقال غير الطبري: أجاز لبس المعصفر البراء وطلحة بن عبيد الله، وهو قول الكوفيين والشافعي (^٤).\nحجة من رخص فيه فيما امتهن وكره ما لبس: روى عطاء عن ابن عباس - ﵄ - أنه قال: لا بأس بما امتهن من المعصفر ويكره ما لبس فيه.\nحجة من كره ما اشتدت حمرته، وإباحة ما خف منها: روِي ذلك عن عطاء وطاوس ومجاهد (^٥).\nحجة من كره (لبس) (^٦) جميع ألوان الحمرة: قد سلف فيه أحاديث، وروى أيوب عن إبراهيم الخزاعي حدثتنا: عجوز لنا قالت: كنت أرى عمر إذا رأى على الرجل الثوب المعصفر ضربه وقال: دعوا هذِه البراقات للنساء (^٧).\nورأى ابن محيريز على ابن أبي علية رداءً موردًا فقال: دع ذا عنا.\nوروى يحيى بن أبي كثير، عن محمد بن إبراهيم، عن خالد بن معدان، عن جبير بن نفير عن عبد الله بن عمرو قال: رآني رسول الله - ﷺ - وعليّ ثياب معصفرة فقال: \"ألقها فإنها ثياب الكفار\" (^٨).\n_________\n(^١) في (ص ٢): (في الثوب).\n(^٢) في \"الموطأ\": الأفنية.\n(^٣) \"الموطأ\" ص ٥٦٩.\n(^٤) \"شرح ابن بطال\" ٩/ ١٢١.\n(^٥) رواه ابن أبي شيبة ٥/ ١٥٩.\n(^٦) من (ص).\n(^٧) \"مصنف ابن أبي شيبة\" ٥/ ١٥٩.\n(^٨) رواه مسلم (٢٠٧٧) كتاب: اللباس والزينة، باب: النهي عن لبس الرجل الثوب المعصفر، بلفظ: \"ثوبين معصفرين\" ورواه أحمد ٢/ ١٦٤، والطبراني في \"الأوسط\" ١/ ١٠٥.","vol":"28","page":26},{"text":"وحجة من أجاز المعصفر والمصبغ بالحمرة للرجال: حديث الباب، والذين كرهوه للرجال اعتمدوا على حديث عبد الله بن عمرو أنه - ﵇ - أغلظ القول له في الثياب المعصفرات، والذين لم يروا بامتهانه بأسًا وكرهوا لبسه قالوا: إنما ورد الخبر بالنهي عن لبسه دون امتهانه وافتراشه، وقالوا: لا يعدي بالنهي عن ذلك موضعه، وهو عجيب.\nوالذين رخصوا فيما خفت حمرته احتجوا بحديث قيلة أنها قدمت على رسول الله - ﷺ - قالت: فرأيته قاعدًا القرفصاء وعليه أسمال (ملائتين) (^١) كانتا بزعفران قد نفضتا (^٢).\nقال الطبري: والصواب عندنا أن لبس المعصفر وشبهه من الثياب المصبغة بالحمرة وغيرها من الأصباغ غير حرام، بل مباح، غير أني أجب للرجال توقي لبس ما كان مشبعًا صبغة، وأكره لهم لبسه ظاهرًا فوق الثياب لمعنيين:\nما روي في ذلك عن رسول الله - ﷺ - من الكراهة.\nولأنه شهرة، وليس من لباس أهل المروءة في زمننا هذا.\nوإن كان قد كان من لباس كثير من أهل الفضل الذين قبلنا، فإن الذي ينبغي للرجل أن يتزَّيا في كل زمان بزي أهله ما لم يكن إثمًا، لأن مخالفة الناس في زيهم ضرب من الشهرة، ويكون الجمع بين الحديثين أن لبسه - ﵇ - للحمرة؛ ليعلم أمته أن النهي عنه لم يكن للتحريم، وإنما هو للكراهة، إذ كان الله قد ندب أمته إلى الاستنان به (^٣).\n_________\n(^١) كذا في الأصول، وفي المتون: مُلَيَّتَيْن.\n(^٢) رواه الترمذي (٢٨١٤)، وضعفه الألباني في \"مختصر الشمائل\" (٥٣).\n(^٣) \"شرح ابن بطال\" ٩/ ١٢١ - ١٢٣.","vol":"28","page":27},{"text":"فصل:\nسلف قريبًا أن الحلة ثوبان، ولا تسمى حلة إلا أن تكون ثوبين من جنس واحد، وهي برود اليمن.\nوقوله: (مربوعًا) أي: لا طويلًا ولا قصيرًا.","vol":"28","page":28},{"text":"<span data-type='title' id=toc-3555>٣٦ - باب المِيثَرَةِ الحَمْرَاءِ</span>\n٥٨٤٩ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ أَشْعَثَ، عَنْ مُعَاوِيَةَ بْنِ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: أَمَرَنَا النَّبِيُّ - ﷺ - بِسَبْعٍ: عِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجَنَائِزِ، وَتَشْمِيتِ الْعَاطِسِ، وَنَهَانَا عَنْ لُبْسِ الْحَرِيرِ، وَالدِّيبَاجِ، وَالْقَسِّيِّ، وَالإِسْتَبْرَقِ، وَمَيَاثِرِ الْحُمْرِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١٠/ ٣٠٧]\nذكر فيه حديث أشعث -وهو ابن أبي الشعثاء، سليم بن الأسود المحاربي الكوفي، مات سنة خمس وعشرين ومائة- عَنْ مُعَاوِيَةَ بْنِ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ البَرَاءِ قَالَ: أَمَرَنَا رسول الله - ﷺ - بسَبْعٍ: عِيَادَةِ المَرِيضِ، وَاتِّبَاعِ الجنازة، وَتَشْمِيتِ العَاطِسِ، وَنَهَانَا عَنْ لُبْسِ الحَرِيرِ، وَالدِّيبَاجِ، وَالْقَسِّيِّ، وَالإِسْتَبْرَقِ، وَمَيَاثِرِ الحُمْرِ.\nوقد سلف الحديث (^١) - وأسلفنا أيضًا الكلام على المياثر.\nوالإستبرق: غليظ الديباج والحرير، وهو بالفارسية: استبرَهْ.\nوكان الأصمعي يقول: عربتها العرب، والسندس مَا رَقَّ منه، أي من الديباج.\nوالديباج ثياب تتخذ من الحرير.\nوالقسي سلف تفسيره في بابه (^٢)، وهي ثياب من كتان مخلوط بحرير يؤتى بها من مصر، منسوب إلى قرية على ساحل البحر قريبًا من تنيس يقال لها: القس كما سلف، والدرهم القَسِيِّ على وزن الفَتِيِّ هو الرديء، والجمع قسيان كصبي وصبيان.\n_________\n(^١) سلف برقم (١٢٣٩) كتاب: الجنائز، باب: الأمر باتباع الجنائز.\n(^٢) سلف قريبًا برقم (٥٨٣٨).","vol":"28","page":29},{"text":"وقول البخاري: (الميثرة) هي بكسر الميم لبدة الفرس غير مهموزة.\nقال ابن التين: وفيه كراهية الحمرة في لباس الرجال.\nوقال الطبري: هي من الأرجوان الأحمر، قال: وهذا لا يوافق مذهب مالك، لأنه غير ممنوع، والله أعلم.","vol":"28","page":30},{"text":"<span data-type='title' id=toc-3556>٣٧ - باب النِّعَالِ السِّبْتِيَّةِ وَغَيْرِهَا</span>\n٥٨٥٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ سَعِيدٍ أَبِي مَسْلَمَةَ قَالَ: سَأَلْتُ أَنَسًا: أَكَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي نَعْلَيْهِ؟ قَالَ: نَعَمْ. [انظر: ٣٨٦ - مسلم: ٥٥٥ -\nفتح ١٠/ ٣٠٨]\n\n٥٨٥١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ عُبَيْدِ بْنِ جُرَيْجٍ أَنَّهُ قَالَ لِعَبْدِ اللهِ بْنِ عُمَرَ - ﵄ -: رَأَيْتُكَ تَصْنَعُ أَرْبَعًا لَمْ أَرَ أَحَدًا مِنْ أَصْحَابِكَ يَصْنَعُهَا. قَالَ: مَا هِيَ يَا ابْنَ جُرَيْجٍ؟ قَالَ: رَأَيْتُكَ لَا تَمَسُّ مِنَ الأَرْكَانِ إِلاَّ اليَمَانِيَيْنِ، وَرَأَيْتُكَ تَلْبَسُ النِّعَالَ السِّبْتِيَّةَ، وَرَأَيْتُكَ تَصْبُغُ بِالصُّفْرَةِ، وَرَأَيْتُكَ إِذَا كُنْتَ بِمَكَّةَ أَهَلَّ النَّاسُ إِذَا رَأَوُا الْهِلَالَ، وَلَمْ تُهِلَّ أَنْتَ حَتَّى كَانَ يَوْمَ التَّرْوِيَةِ. فَقَالَ لَهُ عَبْدُ اللهِ بْنُ عُمَرَ: أَمَّا الأَرْكَانُ فَإِنِّي لَمْ أَرَ رَسُولَ اللهِ - ﷺ - يَمَسُّ إِلاَّ الْيَمَانِيَيْنِ، وَأَمَّا النِّعَالُ السِّبْتِيَّةُ فَإِنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَلْبَسُ النِّعَالَ الَّتِي لَيْسَ فِيهَا شَعَرٌ وَيَتَوَضَّأُ فِيهَا، فَأَنَا أُحِبُّ أَنْ أَلْبَسَهَا، وَأَمَّا الصُّفْرَةُ فَإِنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَصْبُغُ بِهَا، فَأَنَا أُحِبُّ أَنْ أَصْبُغَ بِهَا، وَأَمَّا الإِهْلَالُ فَإِنِّي لَمْ أَرَ رَسُولَ اللهِ - ﷺ - يُهِلُّ حَتَّى تَنْبَعِثَ بِهِ رَاحِلَتُهُ. [انظر: ١٦٦ - مسلم: ١١٨٧، ١٢٦٧ - فتح ١٠/ ٣٠٨]\n\n٥٨٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - أَنْ يَلْبَسَ الْمُحْرِمُ ثَوْبًا مَصْبُوغًا بِزَعْفَرَانٍ أَوْ وَرْسٍ، وَقَالَ: «مَنْ لَمْ يَجِدْ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الْكَعْبَيْنِ». [انظر: ١٣٤ - مسلم: ١١٧ - فتح ١٠/ ٣٠٨]\n\n٥٨٥٣ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرِ بْنِ زَيْدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ لَمْ يَكُنْ لَهُ إِزَارٌ فَلْيَلْبَسِ السَّرَاوِيلَ، وَمَنْ لَمْ يَكُنْ لَهُ نَعْلَانِ فَلْيَلْبَسْ خُفَّيْنِ». [انظر: ١٧٤٠ - مسلم: ١١٧٨ - فتح ١٠/ ٣٠٨]\nالسبت -بكسر السين- جلود البقر المدبوغة بالقرظ تتخذ منها","vol":"28","page":31},{"text":"النعال، سميت بذلك لأن شعرها سبت عنها. أي: حلق وأزيل؛ وقيل: لأنها أسبتت بالدباغ أي: لانت. قال أبو سليمان: قيل: إنما قيل لها ذلك، لأنها سبت ما عليها من الشعر (^١).\nقال ابن التين: فيحتمل على قوله أن تكون السبت مفتوحة؛ لأن السبت بالفتح الحلق.\nذكر حديث حماد بن زيد، عَنْ سَعِيدٍ أَبِي مَسْلَمَةَ (قَالَ) (^٢): سَأَلْتُ أَنَسًا: أَكَانَ النَّبِيُّ - ﷺ - يُصَلِّي فِي نَعْلَيْهِ؟ قَالَ: نَعَمْ.\nوقد سلف في الصلاة (^٣)، وأبو مسلمة سعيد بن زيد بن مسلمة الأزدي الطاحي البصري القصير أخرجا له.\nوحديث عبيد بن جريج: أَنَّهُ قَالَ لِعَبْدِ اللهِ بْنِ عُمَرَ: رَأَيْتُكَ تَصْنَعُ أَرْبَعًا لَمْ أَرَ أَحَدًا مِنْ أَصْحَابِكَ يَصْنَعُهَا .. الحديث سلف (^٤).\nوفيه: (أَمَّا النّعَالُ السِّبْتِيَّةُ فَإِنِّي رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَلْبَسُ النِّعَالَ التِي لَيْسَ فِيهَا شَعَرٌ وَيتَوَضَّأُ فِيهَا، فَأَنَا أُحِبُّ أَنْ أَلْبَسَهَا).\nوحديث ابن عمر: نَهَى رَسُولُ اللهِ - ﷺ - أَنْ يَلْبَسَ المُحْرِمُ ثَوْبًا مَصْبُوغًا بِزَعْفَرَانٍ أَوْ وَرْسٍ، وَقَالَ: \"مَنْ لَمْ يَجِدْ النَعْلَيْنِ فَلْيَلْبَسْ الخُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الكَعْبَيْنِ\".\nوقد سلف أيضًا (^٥).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٤٧.\n(^٢) في الأصل: قلت.\n(^٣) سلف برقم (٣٨٦) باب: الصلاة في النعال.\n(^٤) سلف برقم (١٦٦) كتاب: الوضوء، باب: غسل الرجلين في النعلين ولا يمسح على النعلين.\n(^٥) سلف برقم (١٣٤) كتاب: العلم، باب: من أجاب السائل بأكثر مما سأله.","vol":"28","page":32},{"text":"والورس نبات أصفر، يصبغ به.\nوحديث ابن عباس - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ لَمْ يَكُنْ لَهُ إِزَارٌ فَلْيَلْبَسِ السَّرَاوِيلَ، وَمَنْ لَمْ يَكُنْ لَهُ نَعْلَانِ فَلْيَلْبَسْ خُفَّيْنِ\".\nوقد سلف في الحج أيضًا (^١)، ولا شك أن النعال من لباسه - ﵇ - وخيار السلف، قال مالك: والانتعال من عمل العرب، وفي أبي داود من حديث جابر - ﵁ - قال: كنا مع رسول الله - ﷺ - في سفر، فقال: \"أكثروا من النعال، فإن الرجل لا يزال راكبًا ما انتعل\" (^٢).\nوقال ابن وهب: النعال السبتية: التي لا شعر فيها، وقال الخليل (^٣) والأصمعي: السبت فذكرا ما قدمته أول الباب، قال أبو عبيد: إنما ذكرت السبتية، لأن أكثر الجاهلية كان يلبسها غير مدبوغة إلا أهل السعة منهم (^٤)، وذهب قوم أنه لا يجوز في المقابر خاصة، لحديث بشير بن الخصاصية، قال: بينا أنا أمشي في المقابر وعليّ نعلان إذا رجل ينادي من خلفي: \"يا صاحب السبتيتين\" فالتفت فإذا رسول الله - ﷺ - فقال: \"إذا كنت في مثل هذا الموضع فاخلع نعليك\" فخلعتهما (^٥)، فأخذ أحمد بظاهره، ووثق رجاله، وقال باقي الجماعة: لا بأس بذلك احتجاجًا بلبسه - ﵇ - لها، وفيه الأسوة\n_________\n(^١) سلف برقم (١٧٤٠) باب: الخطبة أيام منى.\n(^٢) \"سنن أبي داود\" (٤١٣٣)، وصححه الألباني في \"صحيح الجامع\" (١٢١٥).\n(^٣) \"العين\" ٧/ ٢٣٩.\n(^٤) \"غريب الحديث\" ١/ ٢٨٨.\n(^٥) رواه أبو داود (٣٢٣٠)، والنسائي ٤/ ٩٦، وابن ماجه (١٥٦٨)، وأحمد ٥/ ٨٣، وابن حبان في \"صحيحه\" ٧/ ٤٤١، والطبراني ٢/ ٤٣، والحاكم ١/ ٣٧٣، والبيهقي ٤/ ٨٠، والطحاوي في \"شرح معاني الآثار\" ١/ ٥١٠، وصححه الألباني في \"إروائه\" (٧٦٠).","vol":"28","page":33},{"text":"الحسنة، ولو كان لباسهما في المقابر لا يجوز لبين الشارع ذلك لأمته، وقد يجوز أن يأمره بخلعهما لأذى كان فيهما، ولغير ذلك، يوضحه قوله - ﵇ -: \"إن العبد إذا وضع في قبره وتولى عنه أصحابه إنه ليسمع قرع نعالهم\" قاله الطحاوي (^١)، قال: وثبت عن رسول الله - ﷺ - أنه صلى في نعليه، فلما كان دخول المسجد بالنعال غير مكروه، وكانت الصلاة بهما غير مكروهة كان المشي بها بين القبور أحرى بعدمها (^٢).\nفصل:\nوأما الصفرة، فقد روي عن ابن عمر - ﵄ - أنه كان يصبغ بها لحيته. وروي عنه أنه كان يصبغ بها ثيابه. روى ابن إسحاق، عن سعيد المقبري، عن عبيد بن جريج أنه قال لابن عمر: رأيتك تصفر لحيتك، فقال: فإن رسول الله - ﷺ - كان يصفر بالورس، فأنا أحب أن أصفر به كما كان رسول الله - ﷺ - يصنع، وهو في الكتاب بلفظ: يصبغ بالصفرة، فأنا أحب أن أصبغ بها (^٣).\nقال ابن التين: قيل: معناه: يصفر لحيته، وقيل: ثيابه، وقال: من تأوله بصفرة الثياب قال: إن مالكًا قال: لم يصبغ رسول الله - ﷺ -.\nوروى عبد الرزاق، عن معمر، عن أيوب، عن نافع أن ابن عمر كان يأمر بشيء من زعفران ومشق فيصبغ به ثوبه فيلبسه، قال عبد الرزاق: وربما رأيت معمرًا يلبسه (^٤).\n_________\n(^١) \"شرح معاني الآثار\" ١/ ٥١٠\n(^٢) \"شرح معاني الآثار\" ١/ ٥١١ - ٥١٢.\n(^٣) رواه ابن ماجه (٣٦٢٦)، وابن أبي شيبة ٥/ ١٨٥، وابن سعد ٤/ ١٧٩، ٤/ ١٨١، وصححه الألباني في \"صحيح ابن ماجه\".\n(^٤) \"المصنف\" ١١/ ٧٨ (١٩٩٦٨).","vol":"28","page":34},{"text":"وروى ابن وهب، أخبرني عمر بن محمد، عن زيد بن أسلم قال: كان رسول الله - ﷺ - يصبغ ثيابه كلها بالزعفران، حتى العمامة (^١).\nقال المهلب: والصفرة أبهج الألوان (إلى النفوس) (^٢)، كذلك قال ابن عباس: أحسن الألوان كلها الصفرة، وتلا قوله: ﴿صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ﴾ [البقرة: ٦٩].\nفصل:\nقال الخطابي: وقد يمكن أن يستدل بلباسه - ﵇ - النعال السبتية على أن الدباغ لا تأثير له في شعر الميتة، وأن الشعر ينجس بموت الحيوان، فكذلك اختار لباس ما لا شعر له إذ كانت النعال تكون من جلود الميتات المدبوغة والمذكيات المذبوحة (^٣)، ومذهب مالك خلاف هذا، وأن الشعر لا تحل فيه الروح ولا ينجس بالموت.\nفصل:\nوقوله: (رأيتك لا تمس من الأركان إلا اليمانين). يريد: الركن الأسود واليماني، وهذا مذهب الفقهاء (^٤)، وكان ابن الزبير يمس سائر الأركان، والأول هو القوي للاتباع، واليمانين بتخفيف الياء.\n_________\n(^١) لم أقف عليه بهذا الإسناد، ورأيت في \"مسند أحمد\" ٢/ ٩٧، عن إسحاق بن عيسى، حدثنا عبد الله بن زيد بن أسلم، عن أبيه، عن ابن عمر، وليس فيه ذكر العمامة.\n(^٢) من (ص ٢).\n(^٣) \"أعلام الحديث\" ٣/ ٢١٤٧.\n(^٤) في هامش الأصل: وهذا منقول عن معاوية وابن الزبير ولكن في حفظي أن ابن الزبير إنما فعل ذلك لما ردها على القواعد، ولو ردت على القواعد لاستلم الكل، والله أعلم.","vol":"28","page":35},{"text":"قال الهروي: يقال: رجل يمان، والأصل يماني، فخففوا ياء النسبة، كقولهم تهامون، والسعدون، والأشعرون.\nفصل:\nقيل: التصفير السالف ليس بصباغ، وإنما الصباغ الذي يغير الشيب، نحو ما أمر به - ﵇ - أبا قحافة حين أتي به النبي - ﷺ - وعلى رأسه ولحيته كالثغامة فأمر بتغيير شيبة وقال: \"جنبوه السواد\" (^١).\nوفي \"الموطأ\": أن عبد الرحمن بن عبد يغوث كان أبيض الشعر يحمر لحيته ورأسه، (قال) (^٢): إن عائشة - ﵂ - أقسمت عليّ لأصبغن وأخبرتني أن أبا بكر كان يصبغ.\nقال مالك: ورسول الله - ﷺ - لم يصبغ ولو صبغ لأرسلت بذلك عائشة إلى عبد الرحمن، وكل ذلك واسع إن شاء صبغ أو ترك.\nوقال مالك: في صبغه بالسواد لم أسمع في ذلك شيئًا (معلوما) (^٣) وغيره من الصبغ أحب إليَّ، وبه قال الشافعي.\nوقيل: يصبغ به، و(قيل) (^٤): لا يغير شعره بسواد ولا غيره، وقيل: إن من كثر شيبة كأبي قحافة غيره، ومن قل لم يغيره، وهذا معنى الخبرين الواردين.\n_________\n(^١) \"الموطأ\" ص ٥٨٩.\n(^٢) في (ص ٢): يقال.\n(^٣) في (ص ٢): فعلتها.\n(^٤) من هامش الأصل وأعلاها: لعله سقط.","vol":"28","page":36},{"text":"فصل:\nوقوله: (حتى تنبعث به راحلته). هو قول ابن حبيب، وأصح قولي الشافعي.\nومذهب مالك: تهل عند الاستواء قائمة، وقيل: معنى: (حتى تنبعث). أي: تنبعث من الأرض إلى القيام.","vol":"28","page":37},{"text":"<span data-type='title' id=toc-3557>٣٨ - باب يَبْدَأُ بِالنَّعْلِ اليُمْنَ</span>\n٥٨٥٤ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي أَشْعَثُ بْنُ سُلَيْمٍ، سَمِعْتُ أَبِي يُحَدِّثُ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ التَّيَمُّنَ فِي طُهُورِهِ وَتَرَجُّلِهِ وَتَنَعُّلِهِ. [انظر: ١٦٨ - مسلم: ٢٦٨ - فتح ١٠/ ٣٠٩]\nذكر فيه حديث عائشة - ﵂ -: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ التَّيَمُّنَ فِي طُهُورِهِ وَتَرَجُّلِهِ وَتَنَعُّلِهِ.\nهذا الحديث سلف في الوضوء (^١)، وهو من باب: الأدب وتفضيل الميامن على المياسر في كل شيء.\n_________\n(^١) سلف برقم (١٦٨) باب: التيمن في الوضوء والغسل.","vol":"28","page":38},{"text":"<span data-type='title' id=toc-3558>٣٩ - باب يَنْزِعُ نَعْلَ اليُسْرَى</span>\n٥٨٥٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا انْتَعَلَ أَحَدُكُمْ فَلْيَبْدَأْ بِالْيَمِينِ، وَإِذَا نَزَعَ فَلْيَبْدَأْ بِالشِّمَالِ، لِتَكُنِ الْيُمْنَى أَوَّلَهُمَا تُنْعَلُ وَآخِرَهُمَا تُنْزَعُ». [انظر: ٥٨٥٥ مسلم: ٢٠٩٧ - فتح ١٠/ ٣١١]\nذكر فيه حديث أبي هريرة - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِذَا انْتَعَلَ أَحَدُكمْ فَلْيَبْدَأْ باليمنى، وَإِذَا نَزَعَ فَلْيَبْدَأْ بِالشِّمَالِ، لِتَكُنِ اليُمْنَى أَوَّلَهُمَا تُنْعَلُ وَآخِرَهُمَا تُنْزَعُ\".\nوهذا معناه أيضًا تفضيل اليمين على الشمال كالحديث الأول، فإن المنتعلة أفضل، وتوقي (النزع) (^١) لتأخذ حظها، وقيل: لأن الميامن قوة في الأفعال وأشد في البطش، فلهذا بدئ بها في الوضوء والانتعال.\nوأما الاستنجاء، ومس الذكر، فيكره لفضلها ودناءة ذلك.\nوقال ابن وضاح: كلامه - ﵇ - إلى قوله: \"فليبدأ بالشمال\" يعني و(الباقي) (^٢) من الراوي. ولا يظهر لي ذلك.\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): الثاني.","vol":"28","page":39},{"text":"<span data-type='title' id=toc-3559>٤٠ - باب لَا يَمْشِي فِي نَعْلٍ وَاحِدة</span>\n٥٨٥٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَمْشِي أَحَدُكُمْ فِي نَعْلٍ وَاحِدَةٍ، لِيُحْفِهِمَا [جَمِيعًا] أَوْ لِيَنْعَلْهُمَا جَمِيعًا». [٥٨٥٦ - مسلم: ٢٠٩٧ - فتح ١٠/ ٣٠٩]\nذكر فيه حديث أبي هريرة أَنه - ﵇قَالَ: \"لَا يَمْشِي أَحَدُكُمْ فِي نَعْلٍ وَاحِدَةٍ، لِيُحْفِهِمَا جَمِيعًا أَوْ لِيَنْعَلْهُمَا جَمِيعًا\".\nالنعل: الحذاء، مؤنثة، يقال: نعلت وانتعلت إذا لبست النعل، ونهيه عن المشي في نعل واحدة؛ لأنه معلوم أن المشي قد يشق على هذِه الحال؛ لأن رفع إحدى الرجلين من الماشي على حفاء إنما يكون مع التوقي لأذى نفسه، ويكون وضعه الأخرى على خلاف ذلك من الاعتماد والوضع لها من غير محاشاة وتقية، فيختلف من أجل ذلك مشيه، ويحتاج لذلك أن يتقلل من سجية المشي المعتاد، فلا يأمن مع ذلك من الغبار مع سماجته في الشكل وقبح المنظر، إذ يتقي في مشيه كالأعرج، قاله الخطابي (^١).\nوقيل: لأنه مأمور بالعدل بين جوارحه وهو من باب المثلة.\nوعبارة (الأبهري) (^٢): نهى عنه لأنه (يخرج مشيه) (^٣) إلى اختلال الرأي وضعف المسير.\nوقال الداودي: ويذكر عن عائشة - ﵂ - أنها كانت تخالف هذا، فإن ثبت عنها فلم ينقلها.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٤٩.\n(^٢) في (ص ٢): الهروي.\n(^٣) في (ص ٢): يتسبب.","vol":"28","page":40},{"text":"وروى وكيع، عن سفيان، عن عبد الله بن دينار قال: انقطع شسع نعل ابن عمر فمشى أذرعًا في نعل واحدة (^١).\nقلت: يرده ما يأتي، قال في \"المعونة\": ويجوز ذلك في الشيء الخفيف إذا كان هناك عذر، وهو أن يمشي في إحداهما متشاغلا لإصلاح الأخرى، وإن كان الاختيار أن يقف إلى الفراغ منها (^٢).\nقال الخطابي: ويدخل في النهي عن ذلك كل لباس شفع كالخفين، ولبس الرداء على المنكبين لا يدخل الرداء على أحد الشقين ويخلي (الأخرى) (^٣)، وهو فعل العوام، وأبدع العوام في آخر الزمان لبس الخواتيم في اليدين، وليس ذلك من جملة هذا الباب (^٤).\nقلت: في ابن أبي شيبة: \"ولا في خف واحد\"، وفي لفظ: \"إذا انقطع شسع أحدكم فلا يمشِ في الأخرى حتى يصلحها\" (^٥).\nوكذا قال الطحاوي في \"مشكله\": النهي فيه صحيح، (ومعناه) (^٦) بيّن؛ لأن من لبس نعلًا واحدًا أو خفًّا واحدًا كان ذلك عند الناس سخرية، لأنه مما ليس يستحسن من لباس الناس، فمثل هذا لو لم يكن فيه نهي لوجب أن ينهى عنه (^٧).\n_________\n(^١) رواه عبد الرزاق ١١/ ١٦٦.\n(^٢) \"المعونة\" ٢/ ٥٨٢.\n(^٣) في \"أعلام الحديث\": الآخر.\n(^٤) \"أعلام الحديث\" ٣/ ٢١٥٠.\n(^٥) \"مصنف ابن أبي شيبة\" ٥/ ١٧٦.\n(^٦) من (ص ٢).\n(^٧) \"شرح مشكل الآثار\" ٣/ ٢٨٩.","vol":"28","page":41},{"text":"فصل:\nروينا في \"الجعديات\": أنا زهير عن أبي الزبير، عن جابر - ﵁ - قال رسول الله - ﷺ -: \"إذا انقطع شسع أحدكم فلا يمشي في نعل واحد حتى يصلح شسعه، و(لا يمشي) (^١) في الخف الواحد\" (^٢).\nوأما ما رواه ابن شاهين في \"ناسخه\" من حديث جبارة بن المغلس ثنا مندل -يعني: ابن علي- عن ليث، عن نافع، عن ابن عمر - ﵄ - قال: ربما انقطع شسع نعل رسول الله - ﷺ - فيمشي في نعل واحدة حتى يصلحها أو تصلح له (^٣)، فواهٍ لا يعارضه.\nوفي \"علل الترمذي\" من حديث ليث، عن عبد الرحمن بن القاسم، عن أبيه (عن عائشة رضي عنها قالت: ربما مشى النبي - ﷺ - في نعل واحدة. وروى ابن عُلية والثوري عن عبد الرحمن عن أبيه) (^٤) عنها أنها مشت في خف واحد. قال الترمذي: سألت محمدًا عن هذا الحديث فقال: الصحيح عن عائشة موقوف (^٥).\n_________\n(^١) كُتِب في صلب الأصل فوق هذِه الكلمة: كذا.\nقلت: جادَّةُ الرَّسْم كتابتها بلا ياء، ويخرج ما في الأصل على وجهين:\nالأول: أنها مشبعة، فالمضارع هنا مبنيٌّ على حذف حرف العلة، فكسرت الشين، فنشأ عنها الياء، وعليه فياء العلة زائدة، وشاهده قول أبي عمرو بن العلاء منشدًا: .. لم تهجو ولم تدع.\nالآخر: أنها تعامل معاملة الفعل الصحيح، على لغة بعض العرب.\nانظر: \"أمالي ابن الشجري\" ١/ ١٢٨ - ١٢٩، \"الإنصاف\" لابن الأنباري ١/ ٢٣ - ٣٠.\n(^٢) \"مسند ابن الجعد\" ص ٣٨٤ (٢٦٣٠).\n(^٣) \"ناسخ الحديث ومنسوخه\" ص ٤٠٢.\n(^٤) من الأصل.\n(^٥) \"علل الترمذي\" ٢/ ٧٤٦.","vol":"28","page":42},{"text":"وروى ابن أبي شيبة، عن ابن إدريس، (عن ليث) (^١) عن نافع أن ابن عمر كان لا يرى بأسًا أن يمشي في نعل واحدة، إذا انقطع شسعه ما بينه وبين أن يصلح.\nقال: وثنا ابن عيينة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة - ﵂ - أنها كانت تمشي في خف واحد، وتقول: لأخالفن أبا هريرة.\nومن حديث رجل من مزينة: رأيت عليًّا - ﵁ - يمشي في نعل واحدة بالمدائن، وعن زيد بن محمد أنه رأى سالما يمشي في نعل واحدة (^٢).\nفائدة:\nالشِّسْع -بكسر الشين المعجمة، ثم مهملة ساكنة، ثم عين مهملة-: أحد سيور النعل الذي يدخل بين الأصبعين، ويدخل طرفه في الثقب الذي في صدر النعل المشدود في الزمام، والزمام هو السير الذي يعقد فيه الشسع.\nقال عياض: وجمعه شُسُوع (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ١٧٦.\n(^٣) انظر: \"مشارق الأنوار\" ٢/ ٢٥٨، \"شرح مسلم\" للنووي ١٤/ ٧٤.","vol":"28","page":43},{"text":"<span data-type='title' id=toc-3560>٤١ - باب قِبَالَانِ فِي نَعْلٍ، وَمَنْ رَأَى قِبَالًا وَاحِدًا وَاسِعًا</span>\n٥٨٥٧ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسٌ - ﵁ - أَنَّ نَعْلَ النَّبِيِّ - ﷺ - كَانَ لَهَا قِبَالَانِ. [٥٨٥٨ - فتح ١٠/ ٣١٢]\n\n٥٨٥٨ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عِيسَى بْنُ طَهْمَانَ قَالَ: خَرَجَ إِلَيْنَا أَنَسُ بْنُ مَالِكٍ بِنَعْلَيْنِ لَهُمَا قِبَالَانِ، فَقَالَ ثَابِتٌ الْبُنَانِيُّ: هَذِهِ نَعْلُ النَّبِيِّ - ﷺ -. [انظر: ٥٨٥٧ - فتح ١٠/ ٣١٢]\nالقبال -بكسر القاف-: زمام النعل، وهو: السير الذي يكون بين الأصبعين الوسطي والتي تليها، وقد أقبل نعله وقابلها: (إذا عمل لها قبالًا وفي الحديث: \"قابلوا النعال\" أي: اعملوا عليها القبال، قال أبو عبيد: وقد فسره بعضهم بأن يثني ذؤابة الشراك إلى العقدة، والأول هو الوجه) (^١) (^٢).\nذكر فيه حديث همام، عَنْ قَتَادَةَ، عن أَنَس - ﵁ - أَنَّ نَعْلَ النَّبِيِّ - ﷺ - كَانَ لَهَا قِبَالَانِ.\nوحديث عيسى بن طهمان قَالَ: أخَرَجَ إِلَيْنَا أَنَسُ بْنُ مَالِكٍ نَعْلَيْنِ لَهُمَا قِبَالَانِ، فَقَالَ ثَابِتٌ: هذِه نَعْلُ النَّبِيِّ - ﷺ -.\nقوله: (همام) كذا هو في الأصول، قال الجياني: وفي نسخة أبي محمد بن راشد، عن ابن السكن: (هشام) بدل (همام)، وليس بشيء، وقد رواه النسائي في (\"سننه\") (^٣) من طريق همام أيضًا (^٤).\n_________\n(^١) \"غريب الحديث\" ١/ ٤٢٩.\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) \"سنن النسائي\" ٨/ ٢١٧.","vol":"28","page":44},{"text":"(وروى من طريق حماد بن سلمة، ثنا قتادة، عن أنس) (^١).\nأما حكم الباب: فهذا كله مباح قبالان وقبال، وليس في ذلك شيء لا يجزئ غيره (^٢) ومعنى لها قبالان: مجعول لها ذلك، إذ لا معنى للإضافة إلا ذاك أو نحوه، ولعله يكون مشتقًا من قبال القد، وقبال كل شيء أوله، وقبله أيضًا، ومنه للناصية والعرف القبال، لأنهما يستقبلان الناظر.\nوهاتان النقطتان موضع القبالين.\n.................\nوهذِه صفة نعل سيدنا رسول الله - ﷺفيما رواه لنا الثقات بالأسانيد إلى الصديقة عائشة - ﵂ -.\nوروينا بالإسناد من مشايخنا من مبتدئه إلى منتهاه أن هذا التمثال المشرف كان عند الصديقة عائشة - ﵂ - وتوارثوه إلى هلم جرا، وبإسنادنا إلى أبي الحسن علي بن إبراهيم البلنسي لنفسه:\n_________\n(^١) من (ص ٢).\n(^٢) من هنا إلى آخر الباب من (ص ٢).","vol":"28","page":45},{"text":"يا مبصرًا تمثال نعل نبيه … قبل مثال النعل لا متكبرا\nواعلق به فلطالما علقت به … قدم النبي مروحًا ومبكرا\nأو ما ترى أن المحب يقبل … طللا وإن لم يلف فيه مخبرا\nزاد الأستاذ أبو أمية إسماعيل بن سعد السعود الإشبيلي:\nولربما ذكر المحب حبيبه … لشبهه فغدا له متصورا\nأو ما رأيت الصحف تنقل حكمها … فيوافق المتقدم المتأخرا\nوالمرء يهوى بالسماع ولم يكن … يخلى الذي قد هام فيه مبصرا\nويظن حين يرى اسمه في رقعة … أن قد رأى فيها الحبيب مصورًا\nلا سيما في حق نعل لم يزل … صونًا لأخمص خير من وطِئ الثرى\nفعساك تلثم في غد من لثمها … كأس النبي إذا وردت الكوثرا\nصلى عليه وسلم تسليمًا كثيرًا.\nآمين. آمين. آمين) (^١)\n_________\n(^١) من (ص ٢).","vol":"28","page":46},{"text":"<span data-type='title' id=toc-3561>٤٢ - باب القُبَّةِ الحَمْرَاءِ مِنْ أَدَمٍ</span>\n٥٨٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ قَالَ: حَدَّثَنِي عُمَرُ بْنُ أَبِي زَائِدَةَ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ قَالَ: أَتَيْتُ النَّبِيَّ - ﷺ - وَهْوَ فِي قُبَّةٍ حَمْرَاءَ مِنْ أَدَمٍ، وَرَأَيْتُ بِلَالًا أَخَذَ وَضُوءَ النَّبِيِّ - ﷺ - وَالنَّاسُ يَبْتَدِرُونَ الْوَضُوءَ، فَمَنْ أَصَابَ مِنْهُ شَيْئًا تَمَسَّحَ بِهِ، وَمَنْ لَمْ يُصِبْ مِنْهُ شَيْئًا أَخَذَ مِنْ بَلَلِ يَدِ صَاحِبِهِ. [انظر: ١٨٧ - مسلم: ٥٠٣ - فتح ١٠/ ٣١٣]\n\n٥٨٦٠ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ ح. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: أَرْسَلَ النَّبِيُّ - ﷺ - إِلَى الأَنْصَارِ، وَجَمَعَهُمْ فِي قُبَّةٍ مِنْ أَدَمٍ. [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح ١٠/ ٣١٣]\nذكر فيه حديث أبي جحيفة: أَتَيْتُ النَّبِيَّ - ﷺ - وَهْوَ فِي قُبَّةٍ حَمْرَاءَ مِنْ أَدَمٍ، وَرَأَيْتُ بِلَالًا أَخَذَ وَضُوءًا. الحديث، وقد سلف (^١)، والوَضوء بفتح الواو: ما يتوضأ به على الأصح.\nثم قال: حَدَّثنَا أَبُو اليَمَانِ، أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَنَسُ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ: أَخْبَرَنِي أَنَسُ قَالَ: أَرْسَلَ النَّبِيُّ - ﷺ - إِلَى الأَنْصَارِ، وَجَمَعَهُمْ فِي قُبَّةٍ مِنْ أَدَمٍ.\nهذا التعليق وصله الإسماعيلي، عن ابن هانئ، ثنا الرمادي، ثنا أبو صالح، ثنا الليث به.\nوفيه: أن الأدم يجوز استعماله في القباب والبسط، وما أشبه ذلك للأئمة الصالحين.\n_________\n(^١) سلف برقم (١٨٧) كتاب: الوضوء، باب: استعمال فضل وضوء الناس.","vol":"28","page":47},{"text":"<span data-type='title' id=toc-3562>٤٣ - باب الجُلُوسِ عَلَى الحَصِيرِ وَنَحْوِهِ</span>\n٥٨٦١ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَحْتَجِرُ حَصِيرًا بِاللَّيْلِ فَيُصَلِّي، وَيَبْسُطُهُ بِالنَّهَارِ فَيَجْلِسُ عَلَيْهِ، فَجَعَلَ النَّاسُ يَثُوبُونَ إِلَى النَّبِيِّ - ﷺ - فَيُصَلُّونَ بِصَلَاتِهِ حَتَّى كَثُرُوا، فَأَقْبَلَ فَقَالَ: «يَا أَيُّهَا النَّاسُ، خُذُوا مِنَ الأَعْمَالِ مَا تُطِيقُونَ، فَإِنَّ اللهَ لَا يَمَلُّ حَتَّى تَمَلُّوا، وَإِنَّ أَحَبَّ الأَعْمَالِ إِلَى اللهِ مَا دَامَ وَإِنْ قَلَّ». [انظر: ٧٢٩، ١٩٧٠ - مسلم: ٧٨٢، ٧٦١ - فتح ١٠/ ٣١٤]\nذكر فيه حديث عائشة: - ﵂ - أَنه - ﵇ - كَانَ يَحْتَجِرُ حَصِيرًا بِاللَّيْلِ فَيُصَلِّي، وَيَبْسُطُهُ بِالنَهَارِ فَيَجْلِسُ عَلَيْهِ، الحديث، وقد سلف (^١).\nوفيه: تواضعه ورضاه باليسير، وجلوسه على الحصير، وصلاته عليها ليسن ذلك لأمته. ومعنى: (يحتجر) يتخذ.\nوقوله فيه: (فجعل الناس يثوبون إليه) أي: يرجعون ويجيئون.\n_________\n(^١) سلف برقم (٧٢٩) كتاب: الأذان، باب: إذا كان بين الإمام وبين القوم حائط أو سترة.","vol":"28","page":48},{"text":"<span data-type='title' id=toc-3563>٤٤ - باب الْمُزَرَّرِ بِالذَّهَبِ</span>\n٥٨٦٢ - وَقَالَ اللَّيْثُ: حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، أَنَّ أَبَاهُ مَخْرَمَةَ قَالَ لَهُ: يَا بُنَيِّ، إِنَّهُ بَلَغَنِي أَنَّ النَّبِيَّ - ﷺ - قَدِمَتْ عَلَيْهِ أَقْبِيَةٌ فَهْوَ يَقْسِمُهَا، فَاذْهَبْ بِنَا إِلَيْهِ، فَذَهَبْنَا فَوَجَدْنَا النَّبِيَّ - ﷺ - فِي مَنْزِلِهِ، فَقَالَ لِي: يَا بُنَيِّ، ادْعُ لِي النَّبِيَّ - ﷺ -: فَأَعْظَمْتُ ذَلِكَ، فَقُلْتُ: أَدْعُو لَكَ رَسُولَ اللهِ - ﷺ -؟ فَقَالَ: يَا بُنَيَّ إِنَّهُ لَيْسَ بِجَبَّارٍ. فَدَعَوْتُهُ فَخَرَجَ وَعَلَيْهِ قَبَاءٌ مِنْ دِيبَاجٍ مُزَرَّرٌ بِالذَّهَبِ، فَقَالَ: «يَا مَخْرَمَةُ، هَذَا خَبَأْنَاهُ لَكَ». فَأَعْطَاهُ إِيَّاهُ. [انظر: ٢٥٩٩ - مسلم: ١٠٥٨ - فتح ١٠/ ٣١٤]\nوقال اللَّيْثُ: حَدَّثَنِي ابن أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ بْنِ مَخْرَمَةَ، أَنَّ أَبَاهُ مَخْرَمَةَ قَالَ لَهُ: يَا بُنَيِّ، (انطلق بنا، بَلَغَنِي) (^١) أَنَّ النَّبِيَّ - ﷺ - قَدِمَتْ عَلَيْهِ أَقْبِيَة .. الحديث.\nوفي آخره: فَخَرَجَ وَعَلَيْهِ قَبَاءٌ مِنْ دِيبَاجٍ مُزَرَّرٌ بِالذَّهَبِ، فَقَالَ: \"يَا مَخْرَمَةُ، هذا خَبَأْنَاهُ لَكَ\". فَأَعْطَاهُ إِيَّاهُ.\nهذا التعليق وصله الإسماعيلي عن يوسف القاضي، ثنا كامل بن طلحة، ثنا الليث فذكره.\nوأخرجه الحازمي من حديث أبي الشيخ ثنا عبد الله بن محمد بن زكريا، ثنا ابن خالد (الرملي) (^٢)، حدثنا الليث به (^٣). وفي بعض النسخ: ثنا قتيبة، حدثنا الليث. كذا ذكره خلف وغيره (^٤).\n_________\n(^١) في (ص ٢): إنه بلغني.\n(^٢) في الأصل: البرمكي، وهو تحريف، والصواب ما أثبتناه، وانظر ترجمته في \"تهذيب الكمال\" ٣٢/ ١١٤.\n(^٣) \"الاعتبار في الناسخ والمنسوخ\" ص ١٧٩.\n(^٤) في هامش الأصل: وكذا هو في أطراف المزي قال في عزوه: في الهبة، وفي اللباس عن قتيبة عن الليث. [انظر: \"الأطراف\" (١١٢٦٨)].","vol":"28","page":49},{"text":"وأخرجه في الشهادات متصلًا من حديث أيوب عن ابن أبي مليكة به (^١).\nفإن قلت: قوله: (وعليه قباء) ظاهر في لبسه، أجاب عنه ابن بطال بأن هذا كان في أول الإسلام (^٢) -والله أعلم- قبل تحريم الذهب والحرير (^٣).\nوأما ابن التين فأوله حيث قال: قوله: (وعليه قباء) يريد: في يده؛ لأنه - ﵇ - لا يخبئ لمخرمة شيئًا ثم يلبسه. وأيضًا فإنه حرير إلا إن كان ذلك قبل تحريمه. قال: وكان مخرمة في خلقه شيء فأعطاه إياه ليكسوه النساء أو يبيعه، قال: وسكت عن أن ينهاه عن لبسه؛ لعلم المعطى بالنهي.\nقلت: هذا عجيب.\nوأما الحازمي فقال: إنه منسوخ بحديث جابر: لبس رسول الله - ﷺ - يومًا قباء ديباج أهدي إليه، ثم أوشك أن ينزعه. وبحديث عقبة بن عامر أنه - ﵇ - صلى في فروج حرير ثم نزعه وقال: \"إن هذا ليس من لباس المتقين\" (^٤).\nوفيه: أن الخليفة والعالم إذا زال عن موضع قعوده للناس ونظره بينهم وتعليمه لهم أنه يجوز دعاؤه وإخراجه لما يعن إليه من حاجات الناس، وأن خروجه لمن دعاه من التواضع والفضل.\n_________\n(^١) سلف برقم (٢٦٥٧) باب: شهادة الأعمى.\n(^٢) في هامش الأصل: مخرمة أسلم في الفتح.\n(^٣) \"شرح ابن بطال\" ٩/ ١٢٩.\n(^٤) \"الاعتبار في الناسخ والمنسوخ\" ص ١٧٩ - ١٨٠.","vol":"28","page":50},{"text":"<span data-type='title' id=toc-3564>٤٥ - باب خَوَاتِيمِ الذَّهَبِ</span>\n٥٨٦٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَشْعَثُ بْنُ سُلَيْمٍ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ سُوَيْدِ بْنِ مُقَرِّنٍ قَالَ: سَمِعْتُ الْبَرَاءَ بْنَ عَازِبٍ - ﵄ - يَقُولُ: نَهَانَا النَّبِيُّ - ﷺ - عَنْ سَبْعٍ: نَهَى عَنْ خَاتَمِ الذَّهَبِ -أَوْ قَالَ: حَلْقَةِ الذَّهَبِ- وَعَنِ الْحَرِيرِ، وَالإِسْتَبْرَقِ، وَالدِّيبَاجِ، وَالْمِيثَرَةِ الْحَمْرَاءِ، وَالْقَسِّيِّ، وَآنِيَةِ الْفِضَّةِ، وَأَمَرَنَا بِسَبْعٍ: بِعِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجَنَائِزِ، وَتَشْمِيتِ الْعَاطِسِ، وَرَدِّ السَّلَامِ، وَإِجَابَةِ الدَّاعِى، وَإِبْرَارِ الْمُقْسِمِ، وَنَصْرِ الْمَظْلُومِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١٠/ ٣١٥]\n\n٥٨٦٤ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ بْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ نَهَى عَنْ خَاتَمِ الذَّهَبِ. وَقَالَ عَمْرٌو: أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، سَمِعَ النَّضْرَ، سَمِعَ بَشِيرًا مِثْلَهُ. [مسلم: ٢٠٨٩ - فتح ١٠/ ٣١٥]\n\n٥٨٦٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - اتَّخَذَ خَاتَمًا مِنْ ذَهَبٍ، وَجَعَلَ فَصَّهُ مِمَّا يَلِى كَفَّهُ، فَاتَّخَذَهُ النَّاسُ، فَرَمَى بِهِ، وَاتَّخَذَ خَاتَمًا مِنْ وَرِقٍ أَوْ فِضَّةٍ. [٥٨٦٦، ٥٨٦٧، ٥٨٧٣، ٥٨٧٦، ٦٦٥١،\n\n٧٢٩٨ - مسلم: ٢٠٩١ - فتح ١٠/ ٣١٥]\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث البراء: نَهَانَا عَنْ سَبْعٍ: عن خَاتَمِ الذَّهَبِ أَوْ قَالَ: حَلْقَةِ الفضة .. الحديث. وقد سلف (^١).\nثانيها: حديث غندر عن شُعْبَةُ، عَنْ قَتَادَةَ، عَنِ النَّضْرِ بْنِ أَنَسٍ، عَنْ بَشِيرِ ابْنِ نَهِيكٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ نَهَى عَنْ خَاتَمِ الذَّهَبِ. وَقَالَ عَمْرٌو: أنَا شُعْبَةُ، عَنْ قَتَادَةَ، سَمِعَ النَّضْرَ، سَمِعَ بَشِيرًا مِثْلَهُ.\n_________\n(^١) سلف برقم (١٢٣٩) كتاب: الجنائز، باب: الأمر باتباع الجنائز.","vol":"28","page":51},{"text":"ثالثها: حديث ابن عمر: أنه - ﵇ - اتَّخَذَ خَاتَمًا مِنْ ذَهَبٍ، وَجَعَلَ فَصَّهُ مِمَّا يَلِي كَفَّهُ، فَاتَّخَذَهُ النَّاسُ، فَرَمَى بِهِ، وَاتَّخَذَ خَاتَمًا مِنْ وَرِقٍ أَوْ فِضَّةٍ.\nثم قال:","vol":"28","page":52},{"text":"<span data-type='title' id=toc-3565>٤٦ - باب خَاتَمِ الفِضَّةِ</span>\n٥٨٦٦ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - اتَّخَذَ خَاتَمًا مِنْ ذَهَبٍ -أَوْ فِضَّةٍ- وَجَعَلَ فَصَّهُ مِمَّا يَلِي كَفَّهُ، وَنَقَشَ فِيهِ: مُحَمَّدٌ رَسُولُ اللهِ. فَاتَّخَذَ النَّاسُ مِثْلَهُ، فَلَمَّا رَآهُمْ قَدِ اتَّخَذُوهَا رَمَى بِهِ، وَقَالَ: «لَا أَلْبَسُهُ أَبَدًا». ثُمَّ اتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، فَاتَّخَذَ النَّاسُ خَوَاتِيمَ الْفِضَّةِ. قَالَ ابْنُ عُمَرَ: فَلَبِسَ الْخَاتَمَ بَعْدَ النَّبِيِّ - ﷺ - أَبُو بَكْرٍ ثُمَّ عُمَرُ ثُمَّ عُثْمَانُ، حَتَّى وَقَعَ مِنْ عُثْمَانَ فِي بِئْرِ أَرِيسَ. [انظر: ٥٨٦٥ - مسلم: ٢٠٩١ - فتح ١٠/ ٣١٨]\nذكر فيه حديث ابن عمر - ﵄ - المذكور أبسط منه. زاد: وَنَقَشَ فِيهِ: مُحَمَّدٌ رَسُولُ اللهِ. وزاد \"والله لَا أَلْبَسُهُ أَبَدًا\". ثُمَّ اتَّخَذَ مِنْ فِضَّةٍ، فَاتَّخَذَ النَّاسُ خَوَاتِيمَ الفِضَّةِ. قَالَ ابن عُمَرَ: فَلَبِسَ الخَاتَمَ بَعْدَ رسول الله - ﷺ - أَبُو بَكْرٍ ثُمَّ عُمَرُ ثُمَّ عُثْمَانُ - ﵁ - حَتَّى وَقَعَ مِنْ عُثْمَانَ فِي بِئْرِ أَرِيسَ.\nثم قال:","vol":"28","page":53},{"text":"<span data-type='title' id=toc-3566>٤٧ - باب</span>\n٥٨٦٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ اللهِ بْنِ، دِينَارٍ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَلْبَسُ خَاتَمًا مِنْ ذَهَبٍ فَنَبَذَهُ فَقَالَ: «لَا أَلْبَسُهُ أَبَدًا». فَنَبَذَ النَّاسُ خَوَاتِيمَهُمْ. [انظر: ٥٨٦٥ - مسلم: ٢٠٩١ - فتح ١٠/ ٣١٨]\n\n٥٨٦٨ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّهُ رَأَى فِي يَدِ رَسُولِ اللهِ - ﷺ - خَاتَمًا مِنْ وَرِقٍ يَوْمًا وَاحِدًا، ثُمَّ إِنَّ النَّاسَ اصْطَنَعُوا الْخَوَاتِيمَ مِنْ وَرِقٍ وَلَبِسُوهَا، فَطَرَحَ رَسُولُ اللهِ - ﷺ - خَاتَمَهُ، فَطَرَحَ النَّاسُ خَوَاتِيمَهُمْ. تَابَعَهُ إِبْرَاهِيمُ بْنُ سَعْدٍ وَزِيَادٌ وَشُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ ابْنُ مُسَافِرٍ، عَنِ الزُّهْرِيِّ: أَرَى خَاتَمًا مِنْ وَرِقٍ. [مسلم: ٢٠٩٣ - فتح ١٠/ ٣١٨]\nوساق فيه حديث ابن عمر مختصرًا ولفظه: كَانَ رَسُولُ اللهِ - ﷺ - يَلْبَسُ خَاتَمًا مِنْ ذَهَبٍ فَنَبَذَهُ فَقَالَ: \"لَا أَلْبَسُهُ أَبَدًا\". فَنبذَ النَّاسُ خَوَاتِيمَهُمْ.\nثم ذكر حديث يونس، عن الزهري، عن أنس رَأى فِي يَدِ رَسُولِ اللهِ - ﷺ - خَاتَمًا مِنْ وَرِقٍ يَوْمًا وَاحِدًا، ثُمَّ إِنَّ النَّاسَ اصْطَنَعُوا الخَوَاتِيمَ مِنْ وَرِقٍ فَلَبِسُوهَا، فَطَرَحَ النبي - ﷺ - خَاتَمَهُ، فَطَرَحَ النَّاسُ خَوَاتِيمَهُمْ. تَابَعَهُ إِبْرَاهِيمُ بْنُ سَعْدٍ وَزِيَادٌ وَشُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ ابن مُسَافِرٍ، عَنِ الزُّهْرِيِّ: أَرى خَاتَمًا مِنْ وَرِقٍ.\nثم قال:","vol":"28","page":54},{"text":"<span data-type='title' id=toc-3567>٤٨ - باب فَصِّ الخَاتَمِ</span>\n٥٨٦٩ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا يَزِيدُ بْنُ زُرَيْعٍ، أَخْبَرَنَا حُمَيْدٌ قَالَ: سُئِلَ أَنَسٌ: هَلِ اتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا؟ قَالَ: أَخَّرَ لَيْلَةً صَلَاةَ الْعِشَاءِ إِلَى شَطْرِ اللَّيْلِ، ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ، فَكَأَنِّي أَنْظُرُ إِلَى وَبِيصِ خَاتَمِهِ. قَالَ: «إِنَّ النَّاسَ قَدْ صَلَّوْا وَنَامُوا، وَإِنَّكُمْ لَمْ تَزَالُوا فِي صَلَاةٍ مَا انْتَظَرْتُمُوهَا». [انظر: ٥٧٢ - مسلم: ٦٤٠ - فتح ١٠/ ٣٢١]\n\n٥٨٧٠ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ حُمَيْدًا يُحَدِّثُ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ خَاتَمُهُ مِنْ فِضَّةٍ وَكَانَ فَصُّهُ مِنْهُ. وَقَالَ يَحْيَى بْنُ أَيُّوبَ: حَدَّثَنِي حُمَيْدٌ، سَمِعَ أَنَسًا، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح ١٠/ ٣٢٢]\nوذكر عن حميد قَالَ: سُئِلَ أَنَسٌ - ﵁ -: هَلِ اتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا؟ قَالَ: أَخَّرَ لَيْلَةً صَلَاةَ العِشَاءِ إِلَى شَطْرِ اللَّيْلِ، ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ، فَكَأَنِّي أَنْظُرُ إلى وَبِيصِ خَاتَمِهِ. قَالَ: \"إِنَّ النَّاسَ قَدْ صَلَّوْا وَنَامُوا، وَإِنَّكُمْ لَمْ تَزَالُوا فِي صَلَاةٍ مَا انْتَظَرْتُمُوهَا\".\nوعن حميد عنه أَنه - ﵇ - كَانَ خَاتَمُهُ مِنْ فِضَّةٍ وَكَانَ فَصُّهُ مِنْهُ. وَقَالَ يَحْيَى بْنُ أَيُّوبَ: حَدَّثَنِي حُمَيْدٌ، سَمِعَ أَنَسًا، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nابن مسافر هو: عبد الرحمن بن خالد بن مسافر أبو خالد الفهمي المصري (واليها مولى) (^١) الليث، من أفراد البخاري (^٢). وزياد هو ابن سعد بن عبد الرحمن أبو عبد الرحمن الخرساني البلخي، سكن مكة وكان شريك ابن جريج، ثم انتقل إلى اليمن ومات به (^٣).\n_________\n(^١) في الأصل: وإليها ينسب. والمثبت من (ص ٢) وهو الصواب كما في \"تهذيب الكمال\".\n(^٢) انظر ترجمته في \"تهذيب الكمال\" ١٧/ ٧٦.\n(^٣) انظر ترجمته في \"تهذيب الكمال\" ٩/ ٤٧٤ - ٤٧٥.","vol":"28","page":55},{"text":"وقد روي حديث أنس من طريق ثالث، (عن شعبة أخرجه ابن منجويه في كتاب \"الخاتم\" من حديث حجاج بن نصير عنه به بلفظ: نهاني) (^١) عن خاتم الذهب. وفي رواية: رأى على رجل خاتمًا من ذهب فأخذه فحذف به. ولابن شاهين في حديث ابن عمر: \"هلاك أمتي في الذهب والحرير\" (^٢).\nولابن منجويه: الذي وقع منه الخاتم رجل من الأنصار اتخذه عثمان على خاتمه (^٣).\nوفي \"علل أبي جعفر\": ذهب يوم الدار، فلا ندري أين ذهب.\nولابن منجويه: هلك من يد معيقيب الدوسي.\nوقوله: (تابعه إبراهيم) إلى آخره أخرجه أبو داود (^٤) من حديث إبراهيم بن سعد، عن الزهري، عنه أنه رأى في يد رسول الله - ﷺ - خاتمًا من ورق يومًا واحدًا، فصنع الناس فلبسوا، وطرح النبي وطرح الناس.\nثم قال: رواه عن الزهري زياد بن سعيد، وشعيب بن أبي حمزة وابن مسافر كلهم قال: من ورق (^٥). وقال الإسماعيلي: حدثنا أبو يعلى، ثنا عبد العزيز بن عبد الله بن أبي سلمة وبشر بن الوليد.\nقال عبد العزيز: حدثني إبراهيم بن سعد فذكر: من ورق.\n_________\n(^١) من (ص ٢).\n(^٢) \"ناسخ الحديث ومنسوخه\" ص ٤٤٤.\n(^٣) في هامش الأصل: في البخاري ومسلم سقوطه من عثمان من حديث ابن عمر. وفي مسلم من حديث ابن عمر أيضًا سقط من معيقيب. وفي النسائي من حديثه أيضًا سقوطه من أنصاري.\n(^٤) في هامش الأصل: حاشية: أخرجه مسلم أيضًا.\n(^٥) \"سنن أبي داود\" (٤٢٢١).","vol":"28","page":56},{"text":"وحديث شعيب رواه عن الفضل بن عبد الله، ثنا عمر بن عثمان، ثنا بشر بن بشر بن شعيب بن أبي (حمزة) (^١) وحديث زياد رواه الإسماعيلي أيضًا عن الحسن، حدثنا ابن عبد الله بن نمير وإسحاق بن منصور، ثنا روح بن عبادة، عن ابن جريج، عن زياد.\nوحديث ابن مسافر رواه الإسماعيلي (عن إبراهيم) (^٢) عن إبراهيم بن موسى، أنا أبو الأحوص، ثنا ابن عفير، ثنا الليث عنه، وكلهم قال: من ورق.\nقال الإسماعيلي: وحديث ابن أبي عتيق وموسى بن عقبة. فإن ابن ناجية وموسى بن العباس أخبراني، عن أبي إسماعيل الترمذي، ثنا أيوب بن سليمان حدثني أبو بكر عن سليمان بن أبي عتيق وموسى عن الزهري.\nقال الإسماعيلي: هذا الخبر إن كان محفوظًا، فإن الأخبار عن يونس تدل على أنه - ﵇ - لبس الخاتم، وكذلك روى ابن عمر. فينبغي أن يكون تأويله أنه اتخذ خاتمًا من ورق على لون من الألوان، وكره أن يتخذ الناس مثله، فلما اتخذوه رمى به حتى رموا به، ثم اتخذ بعد ما اتخذه ونقش عليه لما احتاج إلى الختم، وقوله للمتزوج: \"التمس ولو كان خاتمًا من حديد\" فيه دليل على استعمالهم خواتيم الفضة إلى أدناها.\nقال: وقول البخاري: باب: فص الخاتم. وذكر فيه حديث أنس: كأني أنظر إلى وبيص خاتمه في أصبعه. ليس في الباب الذي ترجمه.\n_________\n(^١) في هامش الأصل: كان ينبغي أن يقول عن أبيه به. ويحتمل أنه قال: حدثنا بشر، عن شعيب بن أبي حمزة. فغلط الناسخ.\n(^٢) كذا في الأصول، وفي الأصل أعلاها: كذا.","vol":"28","page":57},{"text":"قلت: بلى؛ لأنه لا يسمى خاتمًا إلا إذا كان فيه فص، وإلا فهو فتخة.\nوروي حديث الباب من طرق أخرى:\nأحدها: من حديث ابن مسعود أنه - ﵇ - نهانا عن خاتم الذهب (^١).\nثانيها: حديث ابن عمر - ﵄ - قال: نهى رسول الله - ﷺ - عن خاتم الذهب (^٢).\nوثالثها: من حديث عائشة - ﵂ -: أهدى النجاشي إلى رسول الله - ﷺ - حلية فيها خاتم من ذهب، فأخذه رسول الله - ﷺ -، وإنه لمعرض عنه، ثم دعا ابنة ابنته أمامة فقال: \"تحلي بهذا يابنية\" رواها ابن أبي شيبة (^٣).\nرابعها: من حديث أنس - ﵁ - قال: رأى رسول الله - ﷺ - في يد رجل خاتمًا من ذهب، فضرب يده بقضيب كان معه حتى رمى به (^٤). أخرجه ابن منجويه، وفي كتاب \"الورع\" لأحمد: اتخذ رسول الله - ﷺ - خاتمًا قال: \"شغلني هذا عنكم منذ اليوم، أنظر إليه نظرة وإليكم نظرة\" ثم رمى به (^٥).\nومن حديث جعفر بن محمد، عن أبيه قال: كان رسول الله - ﷺ - يتختم بخاتم من ذهب، فطفق الناس ينظرون إليه، فوضع يده اليمنى\n_________\n(^١) رواه أحمد ١/ ٤٣٩، وابن أبي شيبة ٥/ ١٩٤، وابن حبان ١٢/ ٤٩٦، والطبراني ١٠/ ٢١٠، وصححه الشيخ أحمد شاكر في \"تخريجه للمسند\".\n(^٢) رواه ابن ماجه (٣٦٤٣)، وصححه الألباني في \"صحيح ابن ماجه\".\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ١٩٤.\n(^٤) رواه الطبراني في \"الأوسط\" ٨/ ٨٣ (٨٠٣٤).\n(^٥) \"الورع\" ص ٨٠.","vol":"28","page":58},{"text":"على خنصره، ثم رجع إلى البيت فرمى به. ولابن منجويه من حديث عمرو بن شعيب، عن أبيه، عن. جده، قال: نهاني رسول الله - ﷺ - عن خاتم الذهب وخاتم الحديد. ولابن شاهين من حديث ميمون بن (سنباذ) (^١) عن عبد الله بن عمرو بن العاصي مرفوعًا: \"من لبس الذهب من أمتي فمات وهو يلبسه حرم الله عليه ذهب الجنة ومن لبس الحرير منهم فكذلك\" (^٢).\nولابن منجويه من حديث عمرو، عن طاوس قال: كان في يد رسول الله - ﷺ - خاتم من ذهب، فنظر إليه نظرة (وإليهم نظرة) (^٣)، ثم ألقاه فلم يلبسه.\nومن حديث حفص الليثي، عن عمران بن حصين: أن رسول الله - ﷺ - نهى عن التختم بالذهب (^٤).\nولابن شاهين من حديث أبي هريرة مرفوعًا: \"من أحب أن يطوق حبيبه طوقًا من نار فليطوقه طوقًا من ذهب، ومن أحب أن يسور حبيبه (حلقة) (^٥) من نار فليسوره سوارًا من ذهب، ومن أحب أن يحلق حبيبه\n_________\n(^١) كذا بالأصل، وصوابه أستاذ، فإنه يروي عن عبد الله بن عمرو كما في \"التاريخ الكبير\" ٧/ ٣٣٩ (١٤٥٦)، و\"الجرح والتعديل\" ٨/ ٢٣٣، و\"الثقات\" ٥/ ٤١٨، ولعله التبس بميمون بن سنباذ، يقال أن له صحبة.\nوله ترجمة في \"التاريخ الكبير\" ٧/ ٣٣٧، \"الثقات\" ٣/ ٣٨٢.\n(^٢) \"ناسخ الحديث ومنسوخه\" ص ٤٤٤ (٥٨٥).\n(^٣) من (ص ٢).\n(^٤) رواه الترمذي (١٧٣٨)، والنسائي ٨/ ١٧٠، وأحمد ٤/ ٤٤٣، وابن حبان ١٢/ ٢٢٧ (٥٤٠٦)، والطبراني ١٨/ ٢٠١، والنسائي في \"الكبرى\" ٥/ ٤٤٧. وصححه الألباني في \"صحيح الجامع\" (٦٨٦٩).\n(^٥) في (ص ٢): بسوار.","vol":"28","page":59},{"text":"حلقة من نار فليحلق حلقة من ذهب، ولكن عليكم بالفضة العبوا بها لعبًا\" (^١)، ثم قال: كان في أول الإسلام يلبس الرجال خواتيم الذهب وغير ذلك، وكان الحظر قد وقع على الناس كلهم، ثم أباحه للنساء فقط، وصار ما كان على النساء من الحظر مباحًا لهم، فنسخت الإباحة الحظر (^٢).\nوترجم الحازمي: باب: لبس الخواتيم، وذكر عن محمد بن مالك قال: رأيت على البراء بن عازب خاتمًا من ذهب، فقال: قسم رسول الله - ﷺ - قسمًا فألبسنيه وقال: \"البس ما كساك الله ورسوله\" (وقد أخرجه أحمد عن أبي عبد الرحمن، عن أبي رجاء، عن محمد بن مالك) (^٣) (^٤).\nومن حديث إسماعيل بن محمد بن سعد، عن عمه أنه رأى على سعد بن أبي وقاص خاتمًا من ذهب وعلى صهيب وعلى طلحة بن عبيد الله.\nثم ذكر أن هذا منسوخ بحديث ابن عمر - ﵄ - أنه - ﵇ - لبس خاتمًا من ذهب، ثلاثة أيام ثم رمى به، فلا ندري ما فعل.\nثم قال: وحديث البراء ليس إسناده بذلك، وإن صح فهو منسوخ؛ للأحاديث الثابتة.\nفأما استعمال البراء للخاتم بعد رسول الله - ﷺ -، فدل على أنه لم يبلغه النهي، وكذلك (العذر) (^٥) عن طلحة وسعد وصهيب (^٦).\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" ص ٤٤٣\n(^٢) \"ناسخ الحديث ومنسوخه\" ص ٤٤٤.\n(^٣) من (ص ٢).\n(^٤) \"مسند أحمد\" ٤/ ٢٩٤.\n(^٥) من (ص ٢).\n(^٦) \"الاعتبار في الناسخ والمنسوخ\" ص ١٨٠ - ١٨١.","vol":"28","page":60},{"text":"قلت: ذلك عن البراء وهو راوي الحديث: نهينا عن سبع، وذكر منها خواتيم الذهب.\nوقوله: إن حديث البراء ليس إسناده بذاك. ليس بجيد، فقد رواه عليّ بن الجعد، عن شعبة، عن أبي إسحاق بعلة من غير رفع، ورواه ابن منجويه في الخاتم، من حديث الأعمش، عن أبي إسحاق: رأيت في يد البراء خاتم ذهب، فصه ياقوتة، (…)\nوروى ابن أبي شيبة عن ابن نمير، عن مالك بن مغول، عن أبي السفر قال: رأيت على البراء خاتم ذهب. وعن حذيفة أنه كان في يده خاتم ذهب فيه ياقوتة. وعن سماك بن حرب قال: رأيت على جابر بن سمرة خاتمًا من ذهب، ورأيت على عكرمة خاتم ذهب.\nوعن ثابت بن عبيد قال: رأيت على عبد الله بن يزيد خاتم ذهب.\nوعن حمزة بن أبي أسيد والزبير بن المنذر بن أبي أسيد، قالا: نزعنا من يد أبي أسيد خاتم ذهب حين مات، وكان بدريًّا.\nوحدثثا مروان بن معاوية، عن أبي القاسم الأسدي، قال: سألت أنس بن مالك: أتختم بخاتم ذهب؟ قال: نعم (^١).\nوقال ابن أبي حاتم: سألت أبي عن حديث رواه عبد الرحمن قال: رأيت في يد أنس خاتمًا من ذهب، فقال: عبد الرحمن شيخ كوفي ليس بالمشهور، روى عنه أبو معاوية الضرير وعبد الرحمن بن مغراء (^٢).\nوروى ابن أبي شيبة، عن غندر، عن شعبة، عن ابن أبي نجيح، عن محمد بن إسماعيل قال: حدثني من رأى على طلحة بن عبيد الله وسعد،\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٩٥.\n(^٢) \"علل الحديث\" ١/ ٤٨٩.","vol":"28","page":61},{"text":"وذكر ستة أو سبعة عليهم خواتيم الذهب (^١).\nفصل:\nأما حديث ابن عباس - ﵄ - أنه - ﵇ - رأى خاتمًا من ذهب في يد رجل فنزعه وطرحه وقال: \"يعمد أحدكم إلى جمرة من نار فيضعها في يده\" فقيل للرجل بعد ما ذهب رسول الله - ﷺ -: خذ خاتمك لتنتفع به، قال: لا والله لا آخذه أبدًا، وقد طرحه رسول الله - ﷺ - (^٢)، فلأن الخاتم محرم اللبس، والحرام يئول بصاحبه إلى النار، فهو كقوله تعالى: ﴿إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا﴾ [النساء: ١٠] وقوله: \"إنما يجرجر في بطنه نار جهنم\" (^٣)، وربما نسب بعض الجهال هذا الرجل إلى التفريط وليس كذلك -كما نبه عليه ابن الجوزي- لأنه لا يخفى أن المحرم لبسه لا يحرم الانتفاع به، غير أنه يتعلق الإبعاد (بعين) (^٤) الشيء، فخاف الرجل أن يكون هذا من ذاك الجنس مثل قوله في الناقة: \"دعوها فإنها ملعونة\" (^٥). وكما ورد في العجين من بئر ثمود.\nفصل:\nفي حديث الخاتم تنبيه على منع إخراج القيم في الزكاة؛ لأنه ربما كان مراده بغير ما نص عليه، وكذلك إزالة النجاسة بالماء.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ١٩٥.\n(^٢) مسلم (٢٠٩٠) كتاب: اللباس والزينة، باب: تحريم خاتم الذهب على الرجال ونسخ ما كان من إباحته في أول الإسلام.\n(^٣) سلف برقم (٥٦٣٤) كتاب: الأشربة، باب: آنية الفضة. ورواه مسلم (٢٠٦٥) كتاب: اللباس والزينة، باب: تحريم استعمال أواني الذهب والفضة في الشرب وغيره على الرجال والنساء.\n(^٤) في الأصل: بنفس.\n(^٥) مسلم (٢٥٩٥) كتاب: البر والصلة، باب: النهي عن لعن الدواب وغيرها.","vol":"28","page":62},{"text":"فصل:\nلم يزد ابن بطال في \"شرحه\" على أن قال: التختم بالذهب منسوخ لا يحل استعماله؛ لنهي الشارع عنه، والذهب محرم على الرجال حلال للنساء ومن ترخص في التختم بالذهب من السلف لم يبلغه النهي والنسخ (^١)، وهو كلام جامع.\nفصل:\nقال الطحاوي: اختلف الناس في تحلي الذهب للنساء، فروي عن عائشة أنه - ﵇ - رأى عليها مسكتين من ذهب، فقال: \"ألا أخبرك بأحسن من هذا لو نزعت هذين وجعلت مسكتين من ورق ثم صفرتيهما بزعفران كانتا حسنتين\" (^٢).\nوروى السرقسطي في \"دلائله\" عن موسى، ثنا أحمد بن حنبل، ثنا مُعَمَّر بن سليمان الرقي، عن خصيف، عن مجاهد، عن عائشة - ﵂ - أنه - ﵇ - نهى عن لبس الحرير والذهب، قالت عائشة: فقلت يا رسول الله، شيء (خفيف) (^٣) -من الذهب يربط به المسك فقال: \"لا اجعليه فضة وصفريه بشيء من الزعفران\" (^٤).\nوروي عن ربعي بن خراش، عن (امرأته) (^٥)، عن أختٍ لحذيفة بن\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٢٩.\n(^٢) \"شرح مشكل الآثار\" ١٢/ ٢٩٥.\n(^٣) في (ص ٢): شيء دقيق، يعني: خفيفًا.\n(^٤) رواه أحمد ٦/ ٢٢٨، وأبو يعلى ٨/ ٢٢٣ (٤٧٨٩)، وابن عدي في \"الكامل\" ٣/ ٧١. قال الهيثمي في \"المجمع\" ٥/ ٢٥٩: رواه أحمد وأبو يعلى، وفيه: خصيف، وفيه ضعف ووثقه جماعة.\n(^٥) في الأصل: روى، والمثبت كما في مصادر التخريج.","vol":"28","page":63},{"text":"اليمان قالت: سمعت رسول الله - ﷺ - يقول: \"ويلكن يا معشر النساء، أما لكن في الفضة ما تتحلين به حتى تتحلين بالذهب، إنه ليس منكن امرأة تحلى ذهبًا إلا عذبت يوم القيامة\" (^١).\nوروى ثوبان أن ابنة هبيرة جاءت رسول الله - ﷺ - وفي يدها فتخ من ذهب أي: خواتيم كبار، فجعل رسول الله - ﷺ - يضرب يدها فأتت فاطمة فشكت إليها ما صنع بها رسول الله - ﷺ - قال ثوبان: فدخل رسول الله - ﷺ - على فاطمة وأنا معه، وقد أخذت من عنقها سلسلة من ذهب، فقالت: هذِه أهداها إليَّ أبو حسن، فقال: \"يا فاطمة، أيسرك أن يقول الناس: فاطمة بنت محمد - ﷺ - في يدها سلسلة من نار\" ثم خرج ولم يقعد، فعمدت فاطمة إلى السلسلة فاشترت بها غلامًا (فأعتقته) (^٢) فبلغ ذلك رسول الله - ﷺ -، فقال: \"الحمد لله الذي نجى فاطمة من النار\" (^٣).\nوعن أبي هريرة قال: جاءت امرأة إلى رسول الله - ﷺ - فقالت: يا رسول الله طوق من ذهب. قال: \"طوق من نار\"، قالت: يا رسول الله، سوار من ذهب. قال: \"سوار من نار\" قالت: قرطين من ذهب. قال: \"قرطين من نار\" قال: وعليها سواران من ذهب فرمت بهما،\n_________\n(^١) رواه أبو داود (٤٢٣٧)، والنسائي ٨/ ١٥٦، وأحمد ٥/ ٣٩٨، وابن سعد في \"الطبقات\" ٨/ ٣٢٦، وابن راهويه في \"مسنده\" ٥/ ٢٣٨ (٢٣٨٥)، وابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٧٤ (٣٢٨٦)، والطبراني في ٢٤/ ٢٤٢ - ٢٤٣، والبيهقي ٤/ ١٤١. وضعفه الألباني في \"ضعيف الجامع\" (٦٤٠٧)؛ بجهالة المرأة الراوية عن أخت حذيفة، قاله المنذري في \"مختصر سنن أبي داود\" ٦/ ١٢٤.\n(^٢) من (ص ٢).\n(^٣) رواه النسائي ٨/ ١٥٨، وفي \"الكبرى\" ٥/ ٤٣٤، وأحمد ٥/ ٢٧٨، وإسحاق بن راهويه في \"مسنده\" ٥/ ١٠، والبيهقي ٤/ ١٤١، وصححه الألباني في \"آداب الزفاف\" ص ١٥٣.","vol":"28","page":64},{"text":"وقالت: يا رسول الله، إن المرأة إذا لم تتزين لزوجها صلفت عنده، قال: \"فما يمنع إحداكن أن تصنع قرطين من ورق ثم تصفرهما بالزعفران؟! \" (^١).\nوعن أسماء بنت يزيد أنه - ﵇ - قال: \"أيما امرأة تحلت قلادة من ذهب جعل في عنقها مثلها من النار يوم القيامة وأيما امرأة تحلت خرصًا من ذهب جعل في أذنها مثله يوم القيامة\".\nقال أبو جعفر: أما حديث عائشة فقد جاء عنها ما يدل على نَسْخه وأنها كانت تحلي بنات (أخيها) (^٢) الذهب، وكانت أم سلمة تكره ذلك وتنكره إذ لا يصح أن تكون عائشة فعلت ذلك بعد ما سمعت من رسول الله - ﷺ - في المسكتين إلا بعد وقوفها على تحليل ذلك لهن ولأمثالهن بعد تحريمه عليهن (^٣).\nقلت: في البخاري: وكان على عائشة - ﵂ - خواتيم ذهب؛ وأما حديث فاطمة فهو من أحسن ما روي في تحريم لبس الذهب على النساء غير أنه يحتمل أن يكون نسخه ما ذكرنا كما نسخ حديث عائشة.\nوأما حديث ربعي فلا يصح؛ لأنه لم يسمعه من أخت حذيفة وإنما حدث به عن امرأته وهي لا تعرف، ولا يحتج بمثلها في هذا الباب.\nوحديث أبي هريرة لا يحتج بمثله فيه أبو زيد وهو مجهول.\n_________\n(^١) رواه النسائي ٨/ ١٥٩، والطحاوي ١٢/ ٣٠٣، وضعفه الألباني في \"ضعيف النسائي\" (٣٩٢).\n(^٢) في (ص ٢): أختها.\n(^٣) \"شرح مشكل الآثار\" ١٢/ ٢٩٨ - ٣٠٤ بتصرف.","vol":"28","page":65},{"text":"وحديث أسماء لا يحتج به أيضًا؛ لأنه إنما رواه عنها محمود بن عمرو، وهو غير معروف (^١)؛ قلت: وثقه ابن حبان (^٢).\nوحديث ثوبان منقطع إذ يرويه عنه أبو سلام ممطور عند النسائي، ولم يسمع منه كما قاله ابن معين وغيره، وابنة هبيرة هذِه اسمها هند، كما ذكره أبو موسى المديني.\nوروى ثابت السرقسطي، عن أحمد بن شعيب، ثنا حاجب بن سليمان، ثنا (ابن أبي داود) (^٣)، ثنا ابن جريج، عن عطاء بن أبي رباح، عن أم سلمة - ﵂ - أنه - ﵇ - دخل عليها، وقد علقت في عنقها شعائر من ذهب فأعرض عنها، قالت: فقلت: يا رسول الله ألا تنظر إلى زينتنا؟ فقال: \"عنها أعرضت\" ثم قال: \"وما على إحداكن لو اتخذت قرطين من فضة ثم صبغتهما بزعفران فيكون كأنه ذهب؟ \".\nولابن أبي حاتم: سألت أبي عن حديث النعمان بن راشد، عن الزهري، عن عطاء بن يزيد، عن (أبي) (^٤) ثعلبة الخشنى قال: جلس رجل إلى رسول الله - ﷺ - وفي يده خاتم من ذهب، فقرع رسول الله - ﷺ - يده بقضيب، فقال: قال أبي: هذا خطأ، إنما هو كما رواه يونس، عن الزهري، عن أبي إدريس عن رجل له صحبة قال: جلس رجل .. الحديث (^٥).\n_________\n(^١) \"شرح مشكل الآثار\" ١٢/ ٣٠٠ - ٣٠٤ بتصرف.\n(^٢) \"ثقات ابن حبان \" ٥/ ٤٣٤.\n(^٣) في الأصل: أبي رواد.\n(^٤) في (ص ٢): أن.\n(^٥) \"علل الحديث\" ١/ ٤٨٣ - ٤٨٤.","vol":"28","page":66},{"text":"قال الطحاوي: وقد احتج بعض من ذهب إلى إجازة تحلي النساء بالذهب بما روي عن علي - ﵁ - أن رسول الله - ﷺ - أخذ حريرًا في يمينه وذهبًا في شماله ثم قال: \"هذان حرامان على ذكور أمتي وحلال لإناثها\".\nقال: وهو حديث فاسد الإسناد؛ لأن أهل الثقة يروونه عن رجل من همدان -يقال له: أفلح- عن عبد الله بن زرير عن علي.\nوأفلح هذا رجل مجهول ليس هو أبو علي الهمداني وهو أبو علي لا يعرف؛ لأن أبا علي اسمه حسين (^١) بن شفي (^٢).\nقلت: أفلح هذا معروف، وروى عنه جماعة منهم بكر بن سوادة. وقال العجلي: مصري، تابعي، ثقة (^٣).\nوقوله: أهل الثقة إلى آخره: ليس بجيد؛ لأن أبا داود والنسائي روياه عن قتيبة بن سعيد، عن ليث -يعني: ابن سعد- عن يزيد بن أبي حبيب؛ فقال: عن أبي أفلح الهمداني، عن ابن زرير (^٤).\nوعند النسائي أيضًا من حديث عبد العزيز بن أبي الصعبة، عن أبي أفلح به (^٥)، وعنده عن رجل من همدان -يقال له: أبو أفلح- عن ابن زرير به، وعنده عن ابن أبي الصعبة واسمه (…) (^٦) عن رجل من\n_________\n(^١) في المطبوع من \"شرح مشكل الآثار\": ثمامة بن شفي. ويأتي تنبيه المصنف على ذلك.\n(^٢) \"شرح مشكل الآثار\" ١٢/ ٣٠٤ - ٣٠٦.\n(^٣) في المطبوع: بصري ثقة، وفي هامشه: ث (ص:١٩، ٢١) مصري تابعي ثقة. انظر: \"معرفة الثقات\" للعجلي ٢/ ٣٨٤ (٢٠٨٢). والحرف ث رمز يعني قطعة متبقية من \"ثقات العجلي\".\n(^٤) أبو داود (٤٠٥٧)، والنسائي ٨/ ١٦٠.\n(^٥) \"السنن الكبرى\" ٥/ ٤٣٦ (٩٤٤٦).\n(^٦) كلمة غير واضحة بالأصل.","vol":"28","page":67},{"text":"همدان -يقال له: أفلح- عن ابن زرير به (^١).\nقال النسائي: وحديث ابن المبارك أولى بالصواب إلا قوله: عن أفلح، فإن أبا أفلح أولى بالصواب (^٢).\nورواه ابن ماجه من حديث عبد العزيز عن أبي الأفلح الهمداني عن ابن زرير (^٣)، فالصواب في اسمه غير ما ذكره\nوقوله: (حسين بن شفي) صوابه: ثمامة بدل حسين.\nوروى السرقسطي في \"دلائله\" من حديث حازم بن محمد الغفاري، عن أمه حمادة بنت محمد بن عبد الرحمن بن أبي ليلى قالت: سمعت عمي يقول: أدركت أم ليلى وكانت من المبايعات وفي يدها مسكتان من ذهب.\nثم قال الطحاوي: وقد روى عن رسول الله - ﷺمن طرق غير هذا الطريق: أن الحرير والذهب حرام على ذكور أمته حلال لإناثهم- جماعةٌ من الصحابة - ﵁ -، منهم: عبد الله بن عمرو بن العاصي وزيد بن أرقم وعقبة بن عامر وأبو موسى. وقد روي في إباحة الحرير للنساء عن علي وعمر، فلا يعارض ما تواتر من هذِه الآثار عن رسول الله - ﷺ - بما يخالفها ولم تتواتر تلك الروايات.\nفرع:\nقد أسلفنا أن في حل الافتراش لهن خلافًا بخلاف الأواني.\nوفي \"قنية\" الحنفية: النساء فيما سوى الحلي من الأكل والشرب والادهان والتعوذ، وفي الذهب والفضة بمنزلة الرجل في الكراهة؛\n_________\n(^١) المصدر السابق.\n(^٢) السابق (٩٤٤٧).\n(^٣) ابن ماجه (٣٥٩٥).","vol":"28","page":68},{"text":"لعموم الأثر، بخلاف الحرير فإنه يحل لهن افتراشه والجلوس عليه ونحوه، ولا خلاف في هذا بين الأئمة.\nفصل:\nقال الطحاوي: روي عن رسول الله - ﷺ - أنه نهى عن لبوس الخاتم إلا لذي سلطان. والمعنى في هذا أن الخواتم لم تكن من لباس العرب ولا يستعملونه، يوضحه أنه - ﵇ - لما أراد أن يكتب إلى كسرى وقيصر قيل له: إنهم لا يقبلون كتابًا إلا مختومًا، فاتخذه لحاجته إليه، وكذلك في حديث أبي ريحانة: \"إلا لذي سلطان\" لحاجة السلطان إليه، ومن احتاج إلى المكاتبة أو إلى ختم قاله جاز له أيضًا، ولما اتخذه - ﵇ - اتخذه الناس (^١).\nقلت: دعواه أن الخاتم لم يكن من لباسهم عجيب، فهو اسم عربي، وكانت العرب تستعمله، ووقع في ذلك ابن التين أيضًا، وقال: إنه من زي العجم.\nقال ابن بطال: والنهي (ورد) (^٢) من حديث أبي ريحانة ولا حجة فيه لضعفه (^٣).\nفصل:\nفي حديث ابن عمر - ﵄ - لما اتخذ الخاتم من فضة لبسه إلى أن مات، وحديث أنس - ﵁ - أنه - ﵇ - نبذ خاتم الورق، هو معدود عند العلماء من أوهام الزهري؛ لأن المنبوذ دائمًا هو خاتم الذهب.\n_________\n(^١) \"شرح مشكل الآثار\" ٨/ ٣٦٦ - ٣٦٨ بتصرف.\n(^٢) في (ص ٢): روي.\n(^٣) \"شرح ابن بطال\" ٩/ ١٣٥.","vol":"28","page":69},{"text":"رواه عبد العزير بن صهيب وثابت البناني وقتادة عن أنس، وهو خلاف ما رواه الزهري عنه فوجب القضاء للجماعة على الواحد إذا خالفها مع ما يشهد للجماعة من حديث ابن عمر. قال المهلب وقد يتأول للزهري ما ينفي الوهم عنه، وإن كان الوهَم أظهر، وذلك يحتمل أن يكون - ﵇ - لما عزم على إطراح خاتم الذهب اصطنع خاتم الفضة؛ لأنه لا يستغني عن الختم على الكتب للعمال إلى البلدان وأجوبتهم وقواد السرايا، فلما لبسه أراد الناس ذلك اليوم أن يصطنعوا مثله، فطرح عند ذلك خاتم الذهب، فطرح الناس خواتيم الذهب (^١). وما ذكره ليس بظاهر.\nفصل:\nقال أبو داود: لم يختلف الناس على عثمان حتى سقط الخاتم من يده (^٢).\nفصل:\nفي فصه: روى ابن وهب، عن يونس، عن ابن شهاب، عن أنس قال: كان خاتم النبي - ﷺ - من ورق، وكان فصه حبشيًّا ولا تضاد فكان له واحد من فضة وآخر فصه حبشي. وكذا قال الخطابي: كان له خاتمان أحدهما فصه منه كراهية التزين ببعض الجواهر التي تميل إليها النفوس، وكان فص الآخر حبشيًّا، وذلك مما لا بهجة له ولا زينة.\n(قلت: وفي \"الطبراني الكبير\" عن معيقيب قال: كان خاتم رسول الله - ﷺ - من حديد ملوي عليه فضة (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٣٠.\n(^٢) \"سنن أبي داود\" (٤٢١٨).\n(^٣) \"المعجم الكبير\" ٢٠/ ٣٥٢.","vol":"28","page":70},{"text":"ثم روى أنه كان لخالد بن سعيد وأخذه منه) (^١) (^٢).\nوروى أنه تختم بفص عقيق.\nفصل:\nالتختم في اليسار واليمين، ورجح أصحابنا اليمين، وهو الأشهر والمستفيض.\nوقد روى حماد بن سلمة الحديث الأول وزاد بعد قوله: (وكأني انظر إلى وبيص خاتمه): (ورفع يده اليسرى).\nقال أحمد بن خالد: هذا جيد في التختم في اليسار، وهو كان آخر فعله، وأصل التختم في اليسار.\nوروى أبو داود من حديث عبد العزيز بن أبي رواء، عن نافع، عن ابن عمر - ﵄ - أنه - ﵇ - كان يتختم في يساره. وقال أبو داود: وقال ابن إسحاق وأسامة عن نافع بإسناده: في يمينه (^٣).\nوكان ابن عمر والحسن يتختمان في يسارهما (^٤).\nوقال مالك: أكره التختم في اليمين وقال: إنما يأكل ويشرب ويعمل بيمينه، فكيف تريد أن يأخذ باليسار ثم يعمل، قيل له: أفنجعل الخاتم في اليمين للحاجة نذكرها؟ قال: لا بأس بذلك. وكان ابن عباس وعبد الله بن جعفر يتختمان في اليمين (^٥).\n_________\n(^١) من (ص ٢).\n(^٢) \"المعجم الكبير\" ٤/ ١٩٤.\n(^٣) \"سنن أبي داود\" (٤٢٢٧).\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ١٩٦.\n(^٥) \"مصنف ابن أبي شيبة\" ٥/ ١٩٧.","vol":"28","page":71},{"text":"وقال عبد الله بن جعفر: كان - ﵇ - يتختم في يمينه. رواه حماد بن سلمة، عن أبي رافع، عن عبد الله بن جعفر (^١).\nوقال البخاري: هذا أصح شيء روي في هذا الباب ذكره الترمذي (^٢).\nوفي \"علل ابن أبي حاتم\" عن أبيه: أما اتخاذه خاتمًا من فضة، وليس فيه محمد رسول الله فهو صحيح، وأما قول من قال: كان يلبسه في شماله فلا أعلم أحدا رواه، إنما رواه عباد بن العوام، عن سعيد بن بشير، عن قتادة، عن أنس - ﵁ - عن رسول الله - ﷺ -.\nوروى بعضهم عن حماد بن سلمة، عن ثابت، عن أنس، عنه - ﵇ - والحفاظ يروونه عن سعيد، عن أنس (عن) (^٣) رسول الله - ﷺ - يقولون أنه لبس في يساره (^٤).\nوقال في موضع آخر: سألت أبي عن تختم رسول الله - ﷺ - في يمينه أصح أم يساره؟ قال: في يمينه الحديث أكثر ولم يصح هذا ولا هذا (^٥).\nقلت: روينا عن ابن سعد بأسانيد جيدة من حديث ابن عمر - ﵄ -: اتخذ النبي - ﷺ - خاتمًا من ذهب، فكان يجعل فصه في بطن كفه إذا لبسه في يمينه (^٦).\n_________\n(^١) \"سنن الترمذي\" (١٧٤٤)، \"مسند أحمد\" ١/ ٢٠٤، \"مصنف ابن أبي شيبة\" ٥/ ١٩٧، \"مسند البزار\" ٦/ ٢١٩.\n(^٢) \"سنن الترمذي\" (١٧٤٤).\n(^٣) في الأصل: أن، والمثبت من (ص ٢).\n(^٤) \"علل الحديث\" ١/ ٤٨٤ - ٤٨٥.\n(^٥) \"علل الحديث\" ١/ ٤٨١.\n(^٦) \"الطبقات الكبرى\" ١/ ٤٧٠.","vol":"28","page":72},{"text":"ومن حديث عائشة - ﵂ - أنه - ﵇ - كان يتختم في يمينه، وقبض والخاتم في يمينه.\n(قلت: وروي أنه كان يتختم في يساره، فإذا تطهر حوله إلى يمينه) (^١).\nوروى ابن منجويه (في \"الخاتم\" من حديث أنس قال: لبس رسول الله - ﷺ - خاتم فضة في يمينه فصه حبشي فجعل فصه مما يلي باطن كفه) (^٢).\nوعن عبد الله بن جعفر أنه - ﵇ - كان يتختم في يمينه (^٣).\nوعن أنس أيضًا أنه - ﵇ - كان يتختم في يمينه (^٤).\nورواه ابن أبي شيبة من حديث عبد الله بن جعفر، وزاد (أن) (^٥) ابن جعفر كان يتختم في يمينه (^٦). ولأبي داود من حديث عليٍّ - ﵁ - أنه - ﵇ - كان يتختم في يمينه. ومن حديث أبي سلمة بن عبد الرحمن عن النبي - ﷺ - بمثل ذلك (^٧).\nقال علي بن العبد: كان أبو داود لا يقرأ هذا الحديث ثم قرأه بعد عليَّ.\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): (من حديث عائشة أنه - ﵇ - كان يتختم في يمينه) ولعلها انتقال نظر من الناسخ.\n(^٣) سبق تخريجه.\n(^٤) \"سنن النسائي\" ٨/ ١٩٣، \"مسند أبي يعلى\" ٥/ ٤٢٧.\n(^٥) من (ص ٢).\n(^٦) \"مصنف ابن أبي شيبة\" ٥/ ١٩٧.\n(^٧) \"سنن أبي داود\" (٤٢٢٦).","vol":"28","page":73},{"text":"ومن حديث ابن عمر - ﵄ - أنه - ﵇ - كان يتختم في (يمينه) (^١) (^٢).\nوفي شرف النبي - ﷺ - التصنيف الكثير.\nروي عن علي وابن عباس وأبي جعفر (^٣) وابن عمر وأنس وجابر وغيرهم - ﵁ - أنه - ﵇ - كان يقول: \"اليمين أحق بالزينة من اليسار\".\nولابن أبي شيبة من حديث (أبي) (^٤) الصلت بن عبد الله بن نوفل قال: رأيت ابن عباس وخاتمه في يمينه.\nولا أحسب إلا أنه ذكر أن رسول الله - ﷺ - كذلك كان يلبسه.\nومن حديث المختار بن سعد قال: رأيت محمد بن علي يتختم في يمينه (^٥).\nفصل:\nلأبي داود بإسناد جيد عن ابن عمر - ﵄ -: لما اتخذ رسول الله - ﷺ - الخاتم من الفضة ونقش فيه: محمد رسول الله قال: \"لا ينقش أحد على نقش خاتمي\" (^٦)، وقد أخرجه البخاري من حديث\n_________\n(^١) في الأصل: في يساره، والمثبت من (ص ٢).\n(^٢) \"المعجم \"الأوسط\" ٥/ ١٤، من طريق عبد الرحمن بن إسحاق، عن عبد الله بن دينار، عنه، وفي \"حلية الأولياء\" ٧/ ١٠٣، من طريق سفيان الثوري، عن العرزمي، عن نافع، عنه، قال أبو نعيم: غريب من حديث الثوري، عن العرزمي، واسمه محمد بن عبيد الله.\n(^٣) في هامش الأصل: أبو جعفر هو عبد الله بن جعفر -والله أعلم- كنيته أبو جعفر.\n(^٤) في (ص ٢): ابن، وكلاهما زائد، فهو: الصلت، انظر: \"تهذيب الكمال\" ١٣/ ٢٢٦ (٢٨٩٨).\n(^٥) \"مصنف ابن أبي شيبة\" ٥/ ١٩٧.\n(^٦) \"سنن أبي داود\" (٤٢١٩).","vol":"28","page":74},{"text":"أنس كما سيأتي (^١).\nولأبي داود: وأمر إنسانًا أن لا يتم خاتمه مثقالًا ونهاه عن التختم بالحديد (^٢).\nوبه صرح الخطابي (^٣).\nوفي رواية: كان له - ﵇ - خاتم حديد ملوي عليه فضة (^٤).\nقال التيفاشي في \"نزهة الألباب\": خاتم الفولاذ مطردة للشيطان، لا سيما إذا لوي عليه فضة بيضاء، فكأنه أراد تعليم أمته بهذا.\nفصل:\nلابن منجويه عن إبراهيم أنه - ﵇ - قال: \"من تختم بالياقوت الأصفر لن يفتقر، والزمرد يتقي الفقر\" وقال: \"من لبس العقيق لم يقض له إلا بالذي هو أسعد فإنه مبارك، وصلاة في خاتم عقيق بثمان صلاة\" ولا أصل لذلك.\nومن حديث أبي هشام الرفاعي، عن حفص، عن جعفر عن أبيه قال: كان نقش خاتم رسول الله - ﷺ -: العزة لله.\nوعن معمر، عن عبد الله بن محمد بن عقيل أنه أخرج خاتما إليهم، وزعم أن رسول الله - ﷺ - كان يلبسه فيه تمثال أسد (^٥).\nقال معمر: فرأيت بعض أصحابنا غسله بالماء ثم شرب ذلك الماء.\n_________\n(^١) سيأتي قريبا برقم (٥٨٧٤) باب: الخاتم في الخنصر.\n(^٢) \"سنن أبي داود\" (٤٢٢٣).\n(^٣) \"أعلام الحديث\" ٣/ ٢١٥١\n(^٤) \"سنن أبي داود\" (٤٢٢٤).\n(^٥) \"مصنف عبد الرزاق\" ١٠/ ٣٩٤، وفي هامشه: زاد في نسخة الرمادي: قال: فرأيت بعض أصحابنا غسله بالماء ثم شربه.\nوسيأتي للمصنف في باب نقش الخاتم، أن هذِه الآثار ليست بصحيحة.","vol":"28","page":75},{"text":"ولابن سعد: قال ابن سيرين: كان في خاتم رسول الله - ﷺ -: بسم الله، محمد رسول الله (^١).\nوقال أبو العالية: كان نقشه: أصدق الله. ثم ألحق الخلفاء بعدُ: محمد رسول الله (^٢).\nومن حديث محمد بن عمرو بن عثمان أن معاذًا لما قدم من اليمن حين بعثه رسول الله - ﷺ - إليها قدم وفي يده خاتم ورق نقشه: محمد رسول الله، فقال له رسول الله - ﷺ -: \"ما هذا؟ \" فقال: يا رسول الله، إني كنت أكتب إلى الناس فأفرق أن يزاد فيها أو ينقص منها، فاتخذت خاتمًا أختم به. قال: \"وما نقشه؟ \" قال: محمد رسول الله. فقال - ﵇ -: \"آمن كل شيء من معاذ\" ثم اتخذه رسول الله فختم به (^٣).\nوفي (ابن) (^٤) إسحاق عن سعيد أن خالد بن سعيد أتى رسول الله - ﷺ - وفي يده خاتم له، فقال له رسول الله - ﷺ -: \"ما هذا؟ \" قال: اتخذته. فقال: \"اطرحه إلىَّ\". فطرحه فإذا هو حديد ملوي على فضة فقال: \"ما نقشه؟ \" قال: محمد رسول الله. فأخذه - ﵇ - فلبسه، فهو الذي كان في يده (^٥).\nوفي حديث عمرو بن يحيى بن سعيد القرشي، عن جده قال: دخل عمرو بن سعيد بن العاصي حين قدم من الحبشة على رسول الله - ﷺ - فقال\n_________\n(^١) \"طبقات ابن سعد\" ١/ ٤٧٤.\n(^٢) \"طبقات ابن سعد\" ١/ ٤٧٦.\n(^٣) السابق.\n(^٤) في (ص ٢): رواية.\n(^٥) \"المعجم الكبير\" ٤/ ١٩٤ (٤١١٨)، قال الهيثمي في \"المجمع\" ٥/ ١٥٢: فيه يحيى الحماني، وهو ضعيف.","vol":"28","page":76},{"text":"له: \"ما هذا الخاتم في يدك يا عمرو؟ \" فقال: حلقة يا رسول الله قال: \"فما نقشها؟ \" قال: محمد رسول الله. فأخذه فتختم به، فكان في يده حتى قبض - ﷺ - ثم في يد الصديق - ﵁ - .. الحديث (^١).\nوروى (ابن سعد) (^٢) من حديث عطاف بن خالد، عن عبد الأعلى بن عبد الله بن أبي فروة، عن ابن المسيب قال: ما تختم رسول الله حتى لقي الله، ولا أبو بكر حتى لقي الله، ولا عمر حتى لقي الله، ولا عثمان (حتى لقي الله، - ﵃ -) (^٣)، ثم ذكر ثلاثة أخر من الصحابة (^٤).\nفصل:\nقال الخطابي: وقد كره للنساء أن يتختمن بالفضة؛ لأن ذلك من زي الرجال، فإن لم يجدن ذهبًا فليصفرنه بالزغفران أو نحوه (^٥)، ولا يسلم له ما ذكره من الكراهة.\nفصل:\nالفص -بفتح الفاء وحكي كسرها-: واحد الفصوص، ونسب الجوهري إلى العوام الكسر (^٦)، وإنما جعل الفص مما يلي الكف؛ لأنه أبعد من الزينة، ونص عليه القاضي حسين من أصحابنا، والرافعي في: الوديعة.\n_________\n(^١) رواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢٦٤\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) \"الطبقات الكبرى\" ١/ ٤٧٧.\n(^٥) \"معالم السنن\" ٤/ ١٧٦.\n(^٦) \"الصحاح\" ٣/ ١٠٤٨.","vol":"28","page":77},{"text":"فصل:\nقوله: (ونقش فيه محمد رسول الله) هذا هو المعروف، ونقل ابن التين عن الشيخ أبى محمد قيل: فيه زيادة: لا إله إلا الله في أوله، وكان نقش خاتم مالك: حسبي الله ونعم الوكيل (^١).\nفصل:\nالخاتم -بفتح التاء وكسرها- وختام وخاتام وخيتام وختم، فهذِه ست لغات. والجمع خواتيم (^٢).\nفصل:\nذكر المرزباني في \"الكتاب المفصل\": رأى رسول الله - ﷺ - من الأنصار خاتم فضة فصه منه فاستحسنه، فقال: هو لك يا رسول الله فتختمه رسول الله - ﷺ - واستبطن فصه، فاتخذ الناس خواتيم وأظهروا فصوصها، فقال - ﵇ -: \"وقد فعلوا! ما أنا بلابس خاتمًا بعدها\" فوضعه في بيته فضاع، فبينا يعلى عنده إذ طلب الخاتم ليختم به كتابًا فلم (يقدر) (^٣) عليه، وفي أصبع يعلى بن أمية خاتم مفضض عليه محمد رسول الله، فقال يا رسول الله خذه، فدعا حنظلة، فقال: \"عليك هذا الخاتم، فاحتفظ به والزمني ولا تفارقني\" فبذلك وضع على حنظلة اسم الكاتب.\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٢٥٤، وذكره ابن رجب في \"أحكام الخواتم\" ١٣٦.\n(^٢) \"تهذيب الأسماء واللغات\" للنووي ٣/ ٨٨، قال النووي: فهذِه أربع لغات مشهورة.\n(^٣) كذا بالأصول، ولعلها: يعثر.","vol":"28","page":78},{"text":"<span data-type='title' id=toc-3568>٤٩ - باب خَاتَمِ الحَدِيدِ</span>\n٥٨٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ أَنَّهُ سَمِعَ سَهْلًا يَقُولُ: جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: جِئْتُ أَهَبُ نَفْسِي. فَقَامَتْ طَوِيلًا، فَنَظَرَ وَصَوَّبَ، فَلَمَّا طَالَ مُقَامُهَا، فَقَالَ رَجُلٌ: زَوِّجْنِيهَا إِنْ لَمْ تَكُنْ لَكَ بِهَا حَاجَةٌ. قَالَ: «عِنْدَكَ شَيْءٌ تُصْدِقُهَا؟». قَالَ: لَا. قَالَ: «انْظُرْ». فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ: وَاللهِ إِنْ وَجَدْتُ شَيْئًا. قَالَ: «اذْهَبْ فَالْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». فَذَهَبَ ثُمَّ رَجَعَ قَالَ: لَا وَاللهِ وَلَا خَاتَمًا مِنْ حَدِيدٍ. وَعَلَيْهِ إِزَارٌ مَا عَلَيْهِ رِدَاءٌ، فَقَالَ: أُصْدِقُهَا إِزَارِي. فَقَالَ النَّبِيُّ - ﷺ -: «إِزَارُكَ إِنْ لَبِسَتْهُ لَمْ يَكُنْ عَلَيْكَ مِنْهُ شَيْءٌ، وَإِنْ لَبِسْتَهُ لَمَ يَكُنْ عَلَيْهَا مِنْهُ شَيْءٌ». فَتَنَحَّى الرَّجُلُ فَجَلَسَ، فَرَآهُ النَّبِيُّ - ﷺ - مُوَلِّيًا فَأَمَرَ بِهِ فَدُعِيَ، فَقَالَ: «مَا مَعَكَ مِنَ الْقُرْآنِ؟». قَالَ سُورَةُ كَذَا وَكَذَا لِسُوَرٍ عَدَّدَهَا. قَالَ: «قَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ». [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح ١٠/ ٣٢٢]\nذكر فيه حديث سهل بن سعد، الحديث السالف (^١) إلى قوله: \"فَالْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ\" وفي آخره: \"مَا مَعَكَ مِنَ القُرْآنِ؟ \". قَالَ سُورَةُ كَذَا وَكَذَا. لِسُوَرٍ عَدَّدَهَا. فقَالَ: \"قَدْ مَلَّكْتُكَهَا بِمَا مَعَكَ مِنَ القُرْآنِ\".\nوخاتم الحديد كان يلبس في أول الإسلام، ثم أمر الشارع بطرحه.\nوروى الترمذي من حديث بريدة أن رجلًا جاء إلى رسول الله - ﷺ - وعليه خاتم من حديد، فقال: \"مالي أجد عليك حلية أهل النار\"، ثم جاء وعليه خاتم من صفر فقال: \"مالي أجد منك ريح الأصنام\"، ثم أتاه وعليه خاتم من ذهب فقال: \"ارم عنك حلية أهل الجنة\"، قال:\n_________\n(^١) سلف برقم (٥١٤٩) كتاب: النكاح، باب: التزويج على القرآن وبغير صداق.","vol":"28","page":79},{"text":"من أي شيء أتخذه؟ قال: \"من فضة، ولا تتخذ مثقالًا\" ثم قال: حديث غريب (^١).\nواختلف أصحابنا في كراهة لبس الخاتم الحديد والرصاص والنحاس، والأصح: المنع.\n_________\n(^١) \"سنن الترمذي\" (١٧٨٥)، وفيه: من وَرِق.","vol":"28","page":80},{"text":"<span data-type='title' id=toc-3569>٥٠ - باب نَقْشِ الخَاتَمِ</span>\n٥٨٧٢ - حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ نَبِيَّ اللهِ - ﷺ - أَرَادَ أَنْ يَكْتُبَ إِلَى رَهْطٍ -أَوْ أُنَاسٍ- مِنَ الأَعَاجِمِ، فَقِيلَ لَهُ: إِنَّهُمْ لَا يَقْبَلُونَ كِتَابًا إِلاَّ عَلَيْهِ خَاتَمٌ، فَاتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا مِنْ فِضَّةٍ نَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ، فَكَأَنِّي بِوَبِيصِ -أَوْ بِبَصِيصِ- الْخَاتَمِ فِي إِصْبَعِ النَّبِيِّ - ﷺأَوْ: فِي كَفِّهِ. [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح ١٠/ ٣٢٣]\n\n٥٨٧٣ - حَدَّثَنِي مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: اتَّخَذَ رَسُولُ اللهِ - ﷺ - خَاتَمًا مِنْ وَرِقٍ، وَكَانَ فِي يَدِهِ، ثُمَّ كَانَ بَعْدُ فِي يَدِ أَبِي بَكْرٍ، ثُمَّ كَانَ بَعْدُ فِي يَدِ عُمَرَ، ثُمَّ كَانَ بَعْدُ فِي يَدِ عُثْمَانَ، حَتَّى وَقَعَ بَعْدُ فِي بِئْرِ أَرِيسَ، نَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ. [انظر: ٥٨٦٥ - مسلم: ٢٠٩١ - فتح ١٠/ ٣٢٣]\nذكر فيه حديث أنس - ﵁ - أَنَّ نَبِيَّ اللهِ - ﷺ - أَرَادَ أَنْ يَكْتُبَ إِلَى رَهْطٍ -أَوْ أُنَاسٍ- مِنَ الأَعَاجِمِ، فَقِيلَ لَهُ: إِنَّهُمْ لَا يَقْبَلُونَ كِتَابًا إِلَّا عَلَيْهِ خَاتَمٌ، فَاتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا مِنْ فِضَّةٍ نَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ، فَكَأَنِّي انظر إلى بريق -أَوْ بِصِيصِ- الخَاتَمِ فِي إِصْبَعِ النَّبِيِّ - ﷺأَوْ: فِي كَفِّهِ.\nوحديث ابن عمر - ﵄ -: اتَّخَذَ رَسُولُ اللهِ - ﷺ - خَاتَمًا مِنْ وَرِقٍ، كَانَ فِي يَدِهِ، ثُمَّ كَانَ فِي يَدِ أَبِي بَكْرٍ، ثُمَّ كَانَ بَعْدُ فِي يَدِ عُمَرَ، ثُمَّ كَانَ بَعْدُ فِي عُثْمَانَ، حَتَّى وَقَعَ فِي بِئْرِ أَرِيسَ، نَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ.\nقد سلف قريبًا الكلام على النقش.\nوفي \"الأوسط\" للطبراني من حديث ابن عمر: كان خاتم رسول الله - ﷺ - في يد عثمان ست سنين، فلما كثر عليه الكتب دفعه إلى رجل من","vol":"28","page":81},{"text":"الأنصار (فأبى، فلبسه) (^١) عثمان، فسقط منه فلم يوجد، فاتخذ عثمان خاتمًا من ورق ونقشه محمد رسول الله (^٢).\nوبان بما ذكرناه أن الخاتم إنما اتخذ ليطبع به على الكتب حفظًا للأسرار أن تنشر وسياسة للتدبير أن تنخرم.\nوفيه: أنه لا بأس على الخاتم ذكر الله، وقد كره ذلك ابن سيرين وغيره (^٣).\nوهذا الباب حجة عليه، وقد أجاز ابن المسيب أن يلبسه ويستنجي به (^٤). وقيل لمالك: إن كان في الخاتم ذكر الله أو يلبسه في الشمال أيستنجي به؟ قال: أرجو أن يكون خفيفًا (^٥).\nهذِه رواية ابن القاسم، وحكى ابن حبيب عن مطرف وابن الماجشون أنه لا يجوز ذلك وليخلعه ويجعله في يمينه.\nوهو قول ابن نافع وأكثر أصحاب مالك من غير \"الواضحة\".\nفرع:\nقال مالك: لا خير أن يكون نقش فصه تمثالًا.\nوقد ذكر عبد الرزاق آثارًا بجواز اتخاذ الثماثيل في الخواتيم ليست بصحيحة، منها ما رواه معمر عن محمد بن عبد الله بن عقيل أنه أخرج خاتمًا فيه تمثال أسد، وزعم أن النبي - ﷺ - كان يتختم به (^٦).\nوما رواه معمر عن الجعفي (^٧) أن نقش خاتم ابن مسعود إما شجرة\n_________\n(^١) في (ص ٢): فأتى قليبًا.\n(^٢) \"الأوسط\" ٣/ ٧٨.\n(^٣) \"المنتقى\" ٧/ ٢٥٤.\n(^٤) \"مصنف عبد الرزاق\" ١/ ٣٤٦.\n(^٥) \"المنتقى\" ٧/ ٢٥٤.\n(^٦) \"مصنف عبد الرزاق\" ١٠/ ٣٩٤ (١٩٤٦٩).\n(^٧) \"تهذيب الكمال\" ٤/ ٥٦٤.","vol":"28","page":82},{"text":"وإما شيء بين ذبابين (^١)، وابن عقيل تركه مالك (^٢)، والجعفي متروك.\nوروى معمر، عن قتادة، عن أنس وأبي موسى الأشعري أنه كان نَقْشَ خاتمه كُرْكِيٌّ (^٣) له رأسان (^٤).\nوهذا إن كان صحيحًا فلا حجة فيه لترك الناس العمل به ولنهيه - ﵇ - عن الصور، ولا يجوز مخالفة النهي.\nفصل:\nومن تراجمه على حديث أنس - ﵁ -: باب: اتخاذ الخاتم ليختم به الشيء أو ليكتب به إلى أهل الكتاب وغيرهم (^٥).\nفائدة:\nروي عن علي - ﵁ - أنه كان له أربعة خواتيم يتختم بها ياقوت لقلبه، نقشه: لا إله إلا الله الملك الحق المبين؛ وفيروزج لبصره، ونقشه: الله الملك؛ من حديد صيني لقوته نقشه: العزة لله (جميعًا) (^٦)؛ وعقيق لحرزه نقشه: ما شاء الله لا قوة إلا بالله.\nحديث مختلق، رواته مأمونون سوى أبي جعفر محمد بن أحمد بن سعيد الرازي (^٧)، فلا أعرف عدالته فكأنه هو واضعه.\n_________\n(^١) \"مصنف عبد الرزاق\" ١/ ٣٤٧ (١٣٥٩)، ١٠/ ٣٩٥ (١٩٤٧١).\n(^٢) \"ضعفاء العقيلي\" ٢/ ٢٩٩، \"تهذيب الكمال\" ١٦/ ٨٠.\n(^٣) هو طائر، والجمع كراكي. \"لسان العرب\" مادة: [كرك].\n(^٤) \"مصنف عبد الرزاق\" ١٠/ ٣٩٤ (١٩٤٧٠)، ١/ ٣٤٨ (١٣٦١).\n(^٥) سيأتي قريبا برقم (٥٨٧٥).\n(^٦) من (ص ٢).\n(^٧) ورد بهامش الأصل: ذكره الذهبي في \"الميزان\" [(٧١٤٦)] وقال: لا أعرفه، ولكن أتى بخبر باطل هو آفته، فذكر هذا الأثر بإسناده إلى عبد خير، قال: كان لعلي، فذكره.","vol":"28","page":83},{"text":"<span data-type='title' id=toc-3570>٥١ - باب الخَاتَمِ فِي الخِنْصَرِ</span>\n٥٨٧٤ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: صَنَعَ النَّبِيُّ - ﷺ - خَاتَمًا قَالَ: «إِنَّا اتَّخَذْنَا خَاتَمًا، وَنَقَشْنَا فِيهِ نَقْشًا، فَلَا يَنْقُشْ عَلَيْهِ أَحَدٌ». قَالَ: فَإِنِّي لأَرَى بَرِيقَهُ فِي خِنْصَرِهِ. [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح ١٠/ ٣٢٤]\nذكر فيه حديث عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ - ﵁ -: اصطَنَعَ النَّبِيُّ - ﷺ - خَاتَمًا قَالَ: \"إنِّا اتَّخَذْنَا خَاتَمًا، وَنَقَشْنَا فِيهِ نَقْشًا، فَلَا يَنْقُشْ عَلَيْهِ أَحَدٌ\". قَالَ: فَإِنِّي لأَرى بَرِيقَهُ فِي خِنْصَرِهِ.\nالشرح:\nالسنة في الخاتم أن يلبس في الخنصر، وقد روى الترمذي من حديث ابن أبي موسى عن علي: نهاني رسول الله - ﷺ - أن ألبس خاتمًا في هذِه وهذِه وأشار إلى السبابة والوسطى، ثم قال حديث صحيح (^١).\nوابن أبي موسى هو: أبو بردة بن أبي موسى واسمه عامر بن عبد الله بن قيس.\nوحكى صاحب \"الكافي\" من أصحابنا وجهين في جواز لبسه في غير خنصره.\nوفي الرافعي في كتاب: الوديعة أن المرأة قد تتختم في غير الخنصر (^٢).\nوأخرجه مسلم بلفظ: نهاني رسول الله - ﷺ - أن أجعل خاتمي في هذِه\n_________\n(^١) \"سنن الترمذي\" (١٧٨٦).\n(^٢) \"العزيز شرح الوجيز\" ٧/ ٣١٢.","vol":"28","page":84},{"text":"أو التي تليها وأشار إلى الوسطي والتي تليها (^١).\nوفي رواية أبي داود بإسناد صحيح: في هذِه أو هَذِه السبابة والوسطى، شك فيه الراوي (^٢).\nفصل:\nونهيه - ﵇ - أن لا ينقش أحد على نقش خاتمه هو من أجل أن ذلك اسمه وصفته برسالة الله له إلى خلقه، وخاتم الرجل إنما ينقش فيه ما يكون تعريفًا له وسمة تمييزه عن غيره ولا يحل لأحد أن يسم نفسه بسمة رسول الله ولا بصفته.\nقال مالك: من شأن الخلفاء والقضاة نقش أسمائهم في خواتيمهم (^٣).\nوهذا الحديث يرد حديث أبي ريحانة الذي أسلفناه فيما مضى، ويدلس على جواز اتخاذه لجميع الناس إذا لم ينقش على نقش خاتمه؛ لأنه لم يبح ذلك لبعض الناس دون بعض بل عم جميعهم فلا ينقش أحد على نقشه، وقد تختم السلف بعد رسول الله - ﷺ -، وهم الأسوة الحسنة. وروى مالك عن صدقة بن يسار قال: سألت سعيد بن المسيب عن لبس الخاتم؛ فقال: البسه وأخبر الناس أني أفتيتك بذلك (^٤)، وإنما قاله على وجه الإنكار لقول أهل الشام.\n_________\n(^١) مسلم (٢٠٧٨) كتاب: اللباس والزينة، باب: النهي عن التختم في الوسطي والتي تليها.\n(^٢) \"سنن أبي داود\" (٤٢٢٥).\n(^٣) \"المنتقى\" ٧/ ٢٥٤، وقال الباجي: هو حديث ضعيف.\n(^٤) \"الموطأ\" ص ٥٨٢.","vol":"28","page":85},{"text":"<span data-type='title' id=toc-3571>٥٢ - باب اتِّخَاذُ الْخَاتَمِ لِيُخْتَمَ بِهِ الشَّيْءُ، أَوْ لِيُكْتَبَ بِهِ إِلَى أَهْلِ الْكِتَابِ وَغَيْرِهِمْ</span>\n٥٨٧٥ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: لَمَّا أَرَادَ النَّبِيُّ - ﷺ - أَنْ يَكْتُبَ إِلَى الرُّومِ قِيلَ لَهُ: إِنَّهُمْ لَنْ يَقْرَءُوا كِتَابَكَ إِذَا لَمْ يَكُنْ مَخْتُومًا. فَاتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، وَنَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ. فَكَأَنَّمَا أَنْظُرُ إِلَى بَيَاضِهِ فِي يَدِهِ.\nسلف بحديثه (^١).\n_________\n(^١) سلف قريبا برقم (٥٨٧٢) باب: نقش الخاتم.","vol":"28","page":86},{"text":"<span data-type='title' id=toc-3572>٥٣ - باب مَنْ جَعَلَ فَصَّ الخَاتَمِ فِي بَطْنِ كَفِّهِ</span>\n٥٨٧٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - اصْطَنَعَ خَاتَمًا مِنْ ذَهَبٍ، جَعَلَ فَصَّهُ فِي بَطْنِ كَفِّهِ إِذَا لَبِسَهُ، فَاصْطَنَعَ النَّاسُ خَوَاتِيمَ مِنْ ذَهَبٍ، فَرَقِيَ الْمِنْبَرَ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ فَقَالَ: «إِنِّي كُنْتُ اصْطَنَعْتُهُ، وَإِنِّي لَا أَلْبَسُهُ». فَنَبَذَهُ، فَنَبَذَ النَّاسُ. قَالَ جُوَيْرِيَةُ: وَلَا أَحْسِبُهُ إِلاَّ قَالَ: فِي يَدِهِ الْيُمْنَى. [انظر: ٥٨٦٥ - مسلم: ٢٠٩١ - فتح ١٠/ ٣٢٥]\nذكر فيه حديث نافع، أَنَّ عَبْدَ اللهِ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - اصْطَنَعَ خَاتَمًا مِنْ ذَهَبٍ. الحديث. وفيه: قَال جُوَيْرِيَةُ: وَلَا أَحْسِبُهُ إِلَّا قَالَ: فِي يَدِهِ اليُمْنَى.\nوقد أسلفنا فقهه وأنه السنة، وقال ابن بطال: ليس في كون الخاتم في هذِه الصورة في بطن الكف ولا في ظاهرها نهي ولا أمر، وكل ذلك مباح.\nوقد روى أبو داود عن ابن إسحاق قال: رأيت على الصلت بن عبد الله بن نوفل بن عبد المطلب خاتمًا في خنصره اليمنى، فقلت: ما هذا؟ قال: رأيت ابن عباس يلبس خاتمه هكذا، وجعل فصه على ظهرها، قال: ولا أخال إلا قال: إني رأيت رسول الله - ﷺ - يلبس خاتمه كذلك (^١).\nقال الترمذي. قال البخاري: حديث ابن إسحاق عن الصلت حسن (^٢).\n_________\n(^١) \"سنن أبي داود\" (٤٢٢٩).\n(^٢) \"سنن الترمذي\" (١٧٤٢).","vol":"28","page":87},{"text":"وقيل لمالك: أتجعل الفص إلى الكف؟ قال: لا. وأظن أن مالكًا إنما قال ذلك؛ لأنه وجد الناس يتختمون على ظهر الكف كما كان يفعل ابن عباس، ولم يقل أن الفص في باطنه لا يجوز (^١).\nفصل:\nوقول جويرية: (ولا أحسبه إلا قال: في يده اليمنى) قد أسلفنا الروايات فيه، وأيهما صحيحًا، وأن الأشهر المستفيض اليمنى.\nوادعى بعضهم أنه لم يخرج أحد من (أهل) (^٢) الصحيح وأن يجعل الخاتم غير هذا اللفظ.\nقال الداودي: وجويرية لم تحقق القول والروايات كلها ليس فيها هذا، قال: وتواطؤ الناس على اليسار يدل أن اليمين ليس بمحفوظ، وليس كما زعم.\nقال مالك: وأكره التختم في اليمين.\nوقال: إنما يأكل ويشرب ويعمل بيمينه، فكيف تريد أن يأخذ باليسار ثم يعمل فيجعل فصه إلى الكف؟ قال: لا فيجعل الخاتم في اليمنى للحاجة يذكرها، أو يربط خيطًا في إصبعه؟ قال: لا بأس بذلك، وهذا قد أسلفناه أيضًا (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٣٦.\n(^٢) من (ص ٢).\n(^٣) انظر: \"مواهب الجليل\" ١/ ١٢٧، \"القوانين الفقهية\" لابن جزي ص ٢٨٩.","vol":"28","page":88},{"text":"<span data-type='title' id=toc-3573>٥٤ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَا يَنْقُشُ أحد عَلَى نَقْشِ خَاتَمِهِ»</span>\n٥٨٧٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادٌ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - اتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، وَنَقَشَ فِيهِ: مُحَمَّدٌ رَسُولُ اللهِ. وَقَالَ: «إِنِّي اتَّخَذْتُ خَاتَمًا مِنْ وَرِقٍ، وَنَقَشْتُ فِيهِ: مُحَمَّدٌ رَسُولُ اللهِ. فَلَا يَنْقُشَنَّ أَحَدٌ عَلَى نَقْشِهِ». [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح ١٠/ ٣٢٧]\nذكر فيه حديث أنس - ﵁ - أيضًا.","vol":"28","page":89},{"text":"<span data-type='title' id=toc-3574>٥٥ - باب هَلْ يُجْعَلُ نَقْشُ الخَاتَمِ ثَلَاثَةَ أَسْطُرٍ</span>؟\n٥٨٧٨ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ قَالَ: حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ، أَنَّ أَبَا بَكْرٍ - ﵁ - لَمَّا اسْتُخْلِفَ كَتَبَ لَهُ، وَكَانَ نَقْشُ الْخَاتَمِ ثَلَاثَةَ أَسْطُرٍ: مُحَمَّدٌ سَطْرٌ، وَرَسُولُ سَطْرٌ، وَاللهِ سَطْرٌ. [انظر: ١٤٤٨ - فتح ١٠/ ٣٢٨]\n\n٥٨٧٩ - وَزَادَنِي أَحْمَدُ: حَدَّثَنَا الأَنْصَاريُّ قَالَ: حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ قَالَ: كَانَ خَاتَمُ النَّبِيِّ - ﷺ - فِي يَدِهِ، وَفِي يَدِ أَبِي بَكْرٍ بَعْدَهُ، وَفِي يَدِ عُمَرَ بَعْدَ أَبِي بَكْرٍ، فَلَمَّا كَانَ عُثْمَانُ جَلَسَ عَلَى بِئْرِ أَرِيسَ، قَالَ: فَأَخْرَجَ الْخَاتَمَ، فَجَعَلَ يَعْبَثُ بِهِ فَسَقَطَ. قَالَ: فَاخْتَلَفْنَا ثَلَاثَةَ أَيَّامٍ مَعَ عُثْمَانَ فَنَنْزَحُ الْبِئْرَ فَلَمْ نَجِدْهُ. [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح ١٠/ ٣٢٨]\nذكر فيه حديث ثُمَامَةَ، عَنْ أَنَسٍ - ﵁ -، أَنَّ أَبَا بَكْرٍ لَمَّا اسْتُخْلِفَ كَتَبَ لَهُ، وَكَانَ نَقْشُ الخَاتَمِ ثَلَاثَةَ أَسْطُرٍ: مُحَمَّدٌ سَطْرٌ، وَرَسُولُ سَطْرٌ، والله سَطْرٌ.\nقال أبو عبد الله: وَزَادَنِي أَحْمَدُ، ثَنَا الأَنْصَارِيُّ، ثنا أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ قَالَ: كَانَ خَاتَمُ النَّبِيِّ - ﷺ - فِي يَدِهِ، وَفِي يَدِ أَبِي بَكْرٍ بَعْدَهُ، وَفِي يَدِ عُمَرَ بَعْدَ أَبِي بَكْرٍ، فَلَمَّا كَانَ عُثْمَانُ جَلَسَ عَلَى بِئْرِ أَرِيسَ، قَالَ: فَأَخْرَجَ الخَاتَمَ، فَجَعَلَ يَعْبَثُ بِهِ فَسَقَطَ. قَالَ: فَاخْتَلَفْنَا ثَلَاثَةَ أَيَّامٍ مَعَ عُثْمَانَ نَنْزَحُ البِئْرَ، فَلَمْ نَجِدْهُ.\nالشرح:\nهذا كله مباح، وليس كون نقش الخاتم ثلاثة أسطر أو سطرين أفضل من كونه سطرًا واحدًا، وكنا قديمًا نبحث: هل الجلالة فوق والرسول في الوسط والباقي أسفل أو بالعكس؟ ليحرر.","vol":"28","page":90},{"text":"وفيه: استعمال آثار الصالحين ولباس ملابسهم على جهة التبرك بها والتيمن (^١).\nوفيه: أن من فعل الصالحين العبث بخواتمهم وبما يكون بأيديهم، وليس ذلك بعائب لهم.\nوفيه: أن يسير المال إذا ضاع أنه يجب البحث في طلبه والاجتهاد في تفتيشه كما فعل الشارع حين ضاع عقد عائشة، وحبس الجيش على طلبه حتى وجده.\nوفيه: أن من طلب شيئًا ولم ينجح فيه بعد ثلاثة أيام أن له ترك ذلك، ولا يكون مضيعًا، وأن الثلاث حد يقع بها العذر في تعذر المطلوبات.\n_________\n(^١) هذا خاص بآثار النبي - ﷺ - وملابسه وأدواته دون غيره، ولم يرد عن السلف فعل ذلك في بعضهم لبعض. وقد بسطنا الكلام على ذلك مرارًا.\nوانظر: \"اقتضاء الصراط المستقيم\" ٢/ ١٦٦ - ١٦٨.","vol":"28","page":91},{"text":"<span data-type='title' id=toc-3575>٥٦ - باب الخَاتَمِ لِلنِّسَاءِ</span>\nوَكَانَ عَلَى عَائِشَةَ - ﵂ - خَوَاتِيمُ ذَهَبٍ.\n\n٥٨٨٠ - حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنَا الْحَسَنُ بْنُ مُسْلِمٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -: شَهِدْتُ الْعِيدَ مَعَ النَّبِيِّ - ﷺ - فَصَلَّى قَبْلَ الْخُطْبَةِ. وَزَادَ ابْنُ وَهْبٍ، عَنِ ابْنِ جُرَيْجٍ: فَأَتَى النِّسَاءَ فَجَعَلْنَ يُلْقِينَ الْفَتَخَ وَالْخَوَاتِيمَ فِي ثَوْبِ بِلَالٍ. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح ١٠/ ٣٣٠]\nثم ساق من حديث ابن عَبَّاسٍ - ﵄ - قال: شَهِدْتُ العِيدَ مَعَ النَّبِيِّ - ﷺ - فَصَلَّى قَبْلَ الخُطْبَةِ. وَزَادَ ابن وَهْبٍ، عَنِ ابن جُرَيْجٍ: فَأَتَى النِّسَاءَ فَجَعَلْنَ يُلْقِينَ الفَتَخَ وَالْخَوَاتِيمَ فِي ثَوْبِ بَلَالٍ.\nهذِه الزيادة أخرجها الإسماعيلى عن المطير، ثنا ابن (إشكاب) (^١)، ثنا محمد بن ربيعة، عن ابن جريح، وأنا المنيعي، ثنا ابن زنجويه، ثنا (ابن) (^٢) عبد الرزاق، أنا ابن جريح، الحديث بطوله.\nوفيه: هذا يعني: أن قول البخاري يفهم منه تفرد ابن وهب عن ابن جريج، وليس كذلك والخواتيم للنساء من جملة الحلي المباح لهن والذهب حلال للنساء، والفتخ خواتيم النساء التي تلبسها في أصابع اليد، واحدتها فتخة، وكذلك إن كانت في (يد) (^٣) الرجال عن ابن السكيت.\nوقال غيره: الفتوخ: خواتيم بلا فصوص كأنها حلق، وكل خلخل لا يجرس فهو فتح، كذا قال الجوهري: الفتخة بالتحريك حلقة من فضة\n_________\n(^١) في (ص ٢): أشكان.\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).","vol":"28","page":92},{"text":"لا فص لها، فإذا كان فيه فص فهو الخاتم، والجمع فتخ وفتخات، قال: وربما جعلتها المرأة في أصابع رجليها (^١).\nوقال الداودي الفتخ: الخاتم الكبير.\nوقال ابن السكيت: هو خواتيم للنساء تلبسها في أصابع اليد.\n_________\n(^١) \"الصحاح\" ١/ ٤٢٨.","vol":"28","page":93},{"text":"<span data-type='title' id=toc-3576>٥٧ - باب الْقَلَائِدِ وَالسِّخَابِ لِلنِّسَاءِ</span>\nيَعْنِي: قلائد مِنْ طِيبٍ وَسُكٍّ.\n\n٥٨٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يَوْمَ عِيدٍ فَصَلَّى رَكْعَتَيْنِ، لَمْ يُصَلِّ قَبْلُ وَلَا بَعْدُ، ثُمَّ أَتَى النِّسَاءَ فَأَمَرَهُنَّ بِالصَّدَقَةِ، فَجَعَلَتِ المَرْأَةُ تَصَدَّقُ بِخُرْصِهَا وَسِخَابِهَا. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح ١٠/ ٣٣٠]\nذكر حديث ابن عباس - ﵄ - قَالَ: خَرَجَ النَّبِيُّ - ﷺ - يَوْمَ عِيدٍ فَصَلَّى رَكْعَتَيْنِ، لَمْ يُصَلِّ قَبْلُ وَلَا بَعْدُ، ثُمَّ أَتَى النِّسَاءَ فَأَمَرَهُنَّ بِالصَّدَقَةِ، فَجَعَلَتِ المَرْأَةُ تَصَدَّقُ بِخُرْصِهَا وَسِخَابِهَا.\nهذا الحديث سلف (^١).\nوالخرص -بضم الخاء- حلقة من الذهب أو الفضة تكون في الأذن. وفي \"الصحاح\" أنه بالضم والكسر أيضًا (^٢)، يقال: ما في أذنها خرص، وتسمى هذِه الحلقة أيضًا الخوق (^٣).\nوفي \"البارع\" هي القرط يكون فيه حبة واحدة في حلية واحدة. الخرص- (بكسر الخاء) (^٤) - اسم الشيء المقدر، وبالفتح اسم الفعل. قيل: هما لغتان في الشيء المخروص، وأما المصدر فبالفتح\n_________\n(^١) سلف برقم (٩٨) كتاب العلم، باب عظة الإمام النساء وتعليمهن.\n(^٢) \"الصحاح\" ٣/ ١٠٣٦ مادة: (خرص).\n(^٣) الخوق: الحلْقة من الذهب والفضة، وقيل: هي حَلْقَة القُرْطِ والشَّنْف خاصة؛ قال سيار الأباني:\nكَأنَ خَوقَ قُرطِها المعقُوبِ على دَباةٍ أو على يَعسُوبِ\nوقال ثعلب: حلقة في الأذن\n(^٤) من (ص ٢).","vol":"28","page":94},{"text":"والمستقبل بالضم والكسر في الراء.\nوأما من الكذب فالخرص بالفتح، يقال: خرص ويخرص واخترص: ﴿وَإِنْ هُمْ إِلَّا يَخْرُصُونَ﴾ و﴿قُتِلَ الْخَرَّاصُونَ﴾ (^١).\nالسِّخَاب قلادة من طيب وسك. قال الجوهري: قلادة تتخذ من السك وغيره ليس فيها من الجوهر شيء (^٢). قال: والسُّك من طيب، عربي (^٣)؛ فيكون قوله على هذا: (من طيب وسك) واحد. وقيل: هو المصنوع من قرنفل.\nوقال ابن دريد: هو قلادة من قرنفل أو غيره والجمع سُخْب وسُخُب (^٤).\nوالقلائد من حلي النساء أيضًا.\n_________\n(^١) \"لسان العرب\" ٢/ ١١٣٣.\n(^٢) \"الصحاح\" ١/ ١٤٦.\n(^٣) \"الصحاح\" ٤/ ١٥٩١.\n(^٤) \"جمهرة اللغة\" ١/ ٢٨٩. مادة: (بخس).","vol":"28","page":95},{"text":"<span data-type='title' id=toc-3577>٥٨ - باب اسْتِعَارَةِ القَلَائِدِ</span>\n٥٨٨٢ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدَةُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ هَلَكَتْ قِلَادَةٌ لأَسْمَاءَ، فَبَعَثَ النَّبِيُّ - ﷺ - فِي طَلَبِهَا رِجَالًا، فَحَضَرَتِ الصَّلَاةُ وَلَيْسُوا عَلَى وُضُوءٍ وَلَمْ يَجِدُوا مَاءً، فَصَلَّوْا وَهُمْ عَلَى غَيْرِ وُضُوءٍ، فَذَكَرُوا ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَأَنْزَلَ اللهُ آيَةَ التَّيَمُّمِ. زَادَ ابْنُ نُمَيْرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ: اسْتَعَارَتْ مِنْ أَسْمَاءَ. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح ١٠/ ٣٣٠]\nذكر فيه حديث عائشة - ﵂ - السالف في التيمم (^١): هَلَكَتْ قِلَادَةٌ لأَسْمَاءَ، فَبَعَثَ النَّبِيُّ - ﷺ - فِي طَلَبِهَا رِجَالًا، فَحَضَرَتِ الصَّلَاةُ وَلَيْسُواَ عَلَى وُضُوءٍ وَلَمْ يَجِدُوا مَاءً، فَصَلَّوْا عَلَى غَيْرِ وُضُوءٍ، فَذَكَرُوا ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَأَنْزَلَ اللهُ آيَةَ التَّيَمُّمِ. زَادَ ابن نُمَيْرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: اسْتَعَارَتْ مِنْ أَسْمَاءَ.\nفيه: ما ترجم له وهو استعارة الحلي وكل ما هو من زينة (النساء) (^٢)، وأن ذلك من الأمر القديم المعمول به.\nوقال الإسماعيلي: ذكر الباب للاستعارة، ثم ذكر حديث ابن نمير المعلق عن الحسن، ثنا سفيان، ثنا محمد بن عبد الله بن نمير، ثنا أبي، ثنا هشام به الاستعارة.\n_________\n(^١) سلف برقم (٣٣٤).\n(^٢) في الأصل: الدنيا، والمثبت من (ص ٢).","vol":"28","page":96},{"text":"<span data-type='title' id=toc-3578>٥٩ - باب القُرْطِ لِلنِّسَاء</span>\nقَالَ ابن عَبَّاسٍ - ﵄ -: أَمَرَهُنَّ النَّبِيُّ - ﷺ - بِالصَّدَقَةِ، فَرَأَيْتُهُنَ يَهْوِينَ إِلَى آذَانِهِنَّ وَحُلُوقِهِنَّ.\n\n٥٨٨٣ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَدِيٌّ قَالَ: سَمِعْتُ سَعِيدًا، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - صَلَّى يَوْمَ الْعِيدِ رَكْعَتَيْنِ، لَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا، ثُمَّ أَتَى النِّسَاءَ وَمَعَهُ بِلَالٌ، فَأَمَرَهُنَّ بِالصَّدَقَةِ، فَجَعَلَتِ الْمَرْأَةُ تُلْقِي قُرْطَهَا. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح ١٠/ ٣٣١]\nثم ساق حديث ابن عَبَّاسٍ - ﵄ - أنه - ﵇ - صَلَّى رَكْعَتَيْنِ يوم العيد، ثُمَّ أَتَى النِّسَاءَ وَمَعَهُ بِلَالٌ، فَأَمَرَهُنَّ بِالصَّدَقَةِ، فَجَعَلَتِ المَرْأَةُ تُلْقِي قُرْطَهَا.\nالقرْط: بضم القاف هو أيضًا من حلي النساء وهو كل ما علق في شحمة الأذن كان من ذهب أو غيره قاله ابن دريد (^١).\nوقال الداودي إنه الخرص، ويسمى السف والرك وكذا في \"الصحاح\" أنه ما علق في شحمة الأذن (^٢).\n(ويُهْوِين، بضم الياء، أي: يُومِئْنَ إلى آذانهن وحلوقهن) (^٣).\n_________\n(^١) \"جمهرة اللغة\" ٢/ ٧٥٧. مادة: (رطق).\n(^٢) \"الصحاح\" ٣/ ١١٥١. مادة: (قرط).\n(^٣) من (ص ٢).","vol":"28","page":97},{"text":"<span data-type='title' id=toc-3579>٦٠ - باب السِّخَابِ لِلصِّبْيَانِ</span>\n٥٨٨٤ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ الحَنْظَلِيُّ، أَخْبَرَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا وَرْقَاءُ بْنُ عُمَرَ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي يَزِيدَ، عَنْ نَافِعِ بْنِ جُبَيْرٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: كُنْتُ مَعَ رَسُولِ اللهِ - ﷺ - فِي سُوقٍ مِنْ أَسْوَاقِ الْمَدِينَةِ، فَانْصَرَفَ فَانْصَرَفْتُ؛ فَقَالَ: «أَيْنَ لُكَعُ؟ -ثَلَاثًا- ادْعُ الْحَسَنَ بْنَ عَلِيٍّ». فَقَامَ الْحَسَنُ بْنُ عَلِيٍّ يَمْشِي وَفِي عُنُقِهِ السِّخَابُ، فَقَالَ النَّبِيُّ - ﷺ - بِيَدِهِ هَكَذَا، فَقَالَ الحَسَنُ بِيَدِهِ هَكَذَا، فَالْتَزَمَهُ فَقَالَ: «اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ، وَأَحِبَّ مَنْ يُحِبُّهُ». قَالَ أَبُو هُرَيْرَةَ فَمَا كَانَ أَحَدٌ أَحَبَّ إِلَيَّ مِنَ الحَسَنِ بْنِ عَلِيٍّ بَعْدَ مَا قَالَ رَسُولُ اللهِ - ﷺ - مَا قَالَ. [انظر: ٢١٢٢ - مسلم: ٢٤٢١ - فتح ١٠/ ٣٣٢]\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ -: كُنْتُ مَعَ رَسُولِ اللهِ - ﷺ - فِي سُوقٍ مِنْ أَسْوَاقِ المَدِينَةِ، فَانْصَرَفَ وَانْصَرَفْتُ. فَقَالَ: \"أَيْنَ لُكَعُ؟ -ثَلَاثًا- ادْعُ الحَسَنَ بْنَ عَلِيٍّ\". فَقَامَ الحَسَنُ بْنُ عَلِيٍّ يَمْشِي وَفِي عُنُقِهِ السِّخَابُ، فَقَالَ - ﵇ - بِيَدِهِ هَكَذَا، فَقَالَ الحَسَنُ بِيَدِهِ هَكَذَا، فَالْتَزَمَهُ فَقَالَ: \"اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ، وَأَحِبَّ مَنْ يُحِبُّهُ\". قَالَ أَبُو هُرَيْرَةَ: فَمَا كَانَ أَحَدٌ أَحَبَّ إِلَيَّ مِنَ الحَسَنِ بْنِ عَلِيٍّ بَعْدَ مَا قَالَ النبي - ﷺ - مَا قَالَ.\nفيه: جواز جعل السخاب في أعناق الصبيان واتخاذه لهم وهي سخاب القرنفل والسك والطيب وشبهه مما يحل للرجال، وأما الذهب فكرهه مالك للصبيان (الصغار) (^١)، وكره لهم لبس الحرير أيضًا، وقال ابن شعبان: يزكى حليهم فلا يجوز اتخاذه، وفي \"المدونة\": لا بأس أن يحرموا وعليهم الأسورة (^٢)، وظاهره:\n_________\n(^١) من (ص ٢).\n(^٢) \"المدونة الكبرى\" ١/ ٢٩٩.","vol":"28","page":98},{"text":"الجواز، والمخاطب بذلك وليه والأصح عندنا أن للولي اكتسابه ..\nوقوله: (\"لُكَعُ\")، قال أبو عبيد: هو عند العرب العبد أو اللئيم (^١).\nوسئل بلال بن حرب عن لكع فقال: هي في لغتنا: الصغير، وإلى هذا ذهب الحسن إذ قال لإنسان ذلك يريد: يا صغيرًا في العلم، قال الأصمعي: الأصل في اللكع: الملاكيع، وهي التي تخرج مع السلا على الولد، واللكع في الرجال يوصف به الأحمق، وقد سلف زيادة في شرحه في البيوع في باب: ما ذكر في الأسواق (^٢).\nوفيه: أنه - ﵇ - عانق الحسن وقبله، ويعني بالالتزام: المعانقة، والتقبيل المذكورين هناك، وسيأتي ما للعلماء في المعانقة، فإنه موضعه.\n_________\n(^١) \"غريب الحديث\" ١/ ٣٢٩.\n(^٢) سلف برقم (٢١٢٢).","vol":"28","page":99},{"text":"<span data-type='title' id=toc-3580>٦١ - باب المُتَشَبِّهُونَ بِالنِّسَاءِ، وَالْمُتَشَبِّهَاتُ بِالرِّجَالِ</span>\n٥٨٨٥ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَعَنَ رَسُولُ اللهِ - ﷺ - المُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ، وَالْمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ. تَابَعَهُ عَمْرٌو، أَخْبَرَنَا شُعْبَةُ. [٥٨٨٦، ٦٨٣٤ - فتح ١٠/ ٣٣٢]\nذكر فيه حديث غُنْدَر، ثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -: لَعَنَ النبي - ﷺ - المُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ، وَالْمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ. تَابَعَهُ عَمْرٌو، أنا شُعْبَةُ.\nالشرح:\nعمرو هذا هو ابن مرزوق أبو عثمان الباهلي البصري من أفراد البخاري. وفيه من الفقه ما ترجم له، وهو أنه لا يجوز للرجال التشبه بالنساء في اللباس والزينة التي هي للنساء خاصة، ولا يجوز للنساء التشبه بالرجال مما كان من ذلك للرجال خاصة.\nمما يحرم على الرجال لبسه مما هو من لباس النساء المقانع والقلائد والمخانق (^١) والأسورة والخلاخل، وما لا يحل له التشبه بهن من الأفعال التي هن بها مخصوصات كالانخناث في الأجسام والتأنيث في الكلام.\nومما يحرم على المرأة لبسه مما هو من لباس الرجال: انتعال الرقاق التي هي نعال الحدو [و] (^٢) المشي بها في محافل الرجال: والأردية والطيالسة على نحو لبس الرجال لها في محافل الرجال\n_________\n(^١) المخنقة: القلادة الواقعة على المخنق. \"لسان العرب\" ٣/ ١٢٨٠ - ١٢٨١.\n(^٢) زيادة يقتضيها السياق.","vol":"28","page":100},{"text":"وشبه ذلك من لباسهم، ولا يحل لها التشبه بهم في الأفعال في إعطالها نفسها مما أمرت بلبسه من القلائد والقرطة والخلاخل والأسورة، ونحو ذلك مما ليس للرجل لبسه، وترك تغيير الأيدي والأرجل من الخضاب التي أمرت بتغييرها.\nروى ابن مزين، عن القعنبي، عن حسين بن عبد الله قال: رأيت فاطمة بنت رسول الله - ﷺ - وفي عنقها قلادة وفي يدها مسكة في كل يد، وقالت: كان رسول الله - ﷺ - يكره تعطيل النساء وتشبههن بالرجال.\nقلت: ومن هذا ما ذكره أصحابنا أنه ليس للمرأة تحلية آلة الحرب بذهب وفضة جميعًا؛ لأجل التشبه وإن كان يجوز لهن الحرب في الجملة، وقول الشافعي في \"الأم\" ولا أكره للرجل لبس اللؤلؤ إلا للأدب؛ ولأنه من زي النساء لا للتحريم (^١). ليس مخالفًا لما قررناه من حرمة التشبه؛ لأن مراده أنه من جنس زي النساء.\n_________\n(^١) \"الأم\" ١/ ١٩٦.","vol":"28","page":101},{"text":"<span data-type='title' id=toc-3581>٦٢ - باب الأمر بإخراجهم</span>\n٥٨٨٦ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: لَعَنَ النَّبِيُّ - ﷺ - المُخَنَّثِينَ مِنَ الرِّجَالِ وَالْمُتَرَجِّلَاتِ مِنَ النِّسَاءِ، وَقَالَ: «أَخْرِجُوهُمْ مِنْ بُيُوتِكُمْ». قَالَ: فَأَخْرَجَ النَّبِيُّ - ﷺ - فُلَانًا، وَأَخْرَجَ عُمَرُ فُلَانًا. [فتح ١٠/ ٣٣٣]\n\n٥٨٨٧ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، أَنَّ عُرْوَةَ أَخْبَرَهُ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ أَخْبَرَتْهُ، أَنَّ أُمَّ سَلَمَةَ أَخْبَرَتْهَا أَنَّ النَّبِيَّ - ﷺ - كَانَ عِنْدَهَا وَفِي الْبَيْتِ مُخَنَّثٌ، فَقَالَ لِعَبْدِ اللهِ أَخِي أُمِّ سَلَمَةَ: يَا عَبْدَ اللهِ، إِنْ فُتِحَ لَكُمْ غَدًا الطَّائِفُ فَإِنِّي أَدُلُّكَ عَلَى بِنْتِ غَيْلَانَ، فَإِنَّهَا تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ. فَقَالَ النَّبِيُّ - ﷺ -: «لَا يَدْخُلَنَّ هَؤُلَاءِ عَلَيْكُنَّ». قَالَ أَبُو عَبْدِ اللهِ: تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ يَعْنِي: أَرْبَعَ عُكَنِ بَطْنِهَا، فَهْيَ تُقْبِلُ بِهِنَّ، وَقَوْلُهُ: وَتُدْبِرُ بِثَمَانٍ. يَعْنِي: أَطْرَافَ هَذِهِ الْعُكَنِ الأَرْبَعِ؛ لأَنَّهَا مُحِيطَةٌ بِالْجَنْبَيْنِ حَتَّى لَحِقَتْ، وَإِنَّمَا قَالَ: بِثَمَانٍ. وَلَمْ يَقُلْ: بِثَمَانِيَةٍ. وَوَاحِدُ الأَطْرَافِ وَهْوَ ذَكَرٌ؛ لأَنَّهُ لَمْ يَقُلْ: ثَمَانِيَةَ أَطْرَافٍ. [انظر: ٤٣٢٤ - مسلم: ٢١٨٠ - فتح ١٠/ ٣٣٣]\nذكر فيه: حديث ابن عباس - ﵄ -: لَعَنَ النَّبِيُّ - ﷺ - (المخنثين من الرجال والمترجلات من النساء، وقال: \"أخرجوهم من بيوتكم\") (^١) إلى أن قَالَ: وأَخْرَج النَّبِيُّ - ﷺ - فُلَانًا، وَأَخْرَجَ عُمَرُ فُلَانًا.\nوحديث أُمِّ سَلَمَةَ أنه - ﵇ - كَانَ عِنْدَهَا وَفِي البَيْتِ مُخَنَّثٌ، فَقَالَ لِعَبْدِ اللهِ أَخِي أُمِّ سَلَمَةَ: يَا عَبْدَ اللهِ، إِنْ فُتِحَ علَيكُمْ غَدًا الطَّائِفُ فَإِنِّي أَدُلُّكَ عَلَى بِنْتِ غَيْلَانَ، فَإِنَّهَا تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ. فَقَالَ - ﵇ -: \"لَا يَدْخُلَنَّ هؤلاء عَلَيْكُنَّ\" وقد سلف (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٤٣٢٤) كتاب المغازي، باب غزوة الطائف.","vol":"28","page":102},{"text":"قَالَ أَبُو عَبْدِ اللهِ: تُقْبِلُ بِأَرْبَعٍ يَعْنِي: أَرْبَعَ عُكَنِ بَطْنِهَا، فَهْيَ تُقْبِلُ بِهِنَّ.\nوَقَوْلُهُ: وَتُدْبِرُ بِثَمَانٍ. يَعْنِي: أَطْرَافَ هذِه العُكَنِ الأَرْبَعِ؛ لأَنَّهَا مُحِيطَةٌ بالْجنينِ حَتَّى لَحِقَتْ، وَإِنَّمَا قَالَ: بِثَمَانٍ. وَلَمْ يَقُلْ: بِثَمَانِيَةٍ. (وَاحِدُ) (^١) الأَطْرَافِ وَهْوَ ذَكَرٌ؛ لأَنَّهُ لَمْ يَقُلْ: ثَمَانِيَةَ أَطْرَافٍ.\nوالتخنث: التكسر وهو التعطف، من قوله: خنثت الشيء فتخنث، أي: عطفته فانعطف (^٢) فكأنه يمشي مجابه مشبهًا بمشي النساء، ولم يرد من ثوبي، يوضحه: والمترجلات من النساء (تتشبه) (^٣) بالرجال إذا حملت سيفًا أو رمحًا، وما كان فوق ذلك فمن السحق فهو كثير. قاله الداودي، وإنما أمر بإخراجها؛ لأنها قد يؤدي فعلها إلى ما يفعله شرار النساء من السحق، وهو أيضًا عظيم، وإنما لعن المخنث وإن كان خلقا له؛ لتشبهه بهن، والله خلقه بخلاف ذلك، فهو يحاول تغيير الهيئة التي خلق عليها، وله سبيل إلى اكتساب خلق الرجال، وقدره على اختلاف منه له إلى نفسه، ولفعله ما يكرهه الله ونهى عنه رسوله من التشبيه بهن في اللباس والزينة، ووصفه أمرهن.\nوقال ابن عباس: المؤنثون أولاد الجن. قيل له: وكيف؟ قال: إن الله نهى أن يأتي الرجل امرأته وهي حائض، فإذا أتاها حائضًا سبقه الشيطان إليها وحملت منه فأتت بالمؤنث رواه ابن وهب عن ابن جريج، عن عطاء، عنه (^٤).\n_________\n(^١) في (ص ٢): لأنه أراد.\n(^٢) \"لسان العرب\" ٣/ ١٢٧٢.\n(^٣) من (ص ٢).\n(^٤) رواه ابن عدي في \"الكامل\" ٩/ ٥٨ ترجمة يحيى بن أيوب الغافقي.","vol":"28","page":103},{"text":"فصل:\nوحديث إخراج المخنثين سلف في المغازي (^١). وقوله: (فأخرج فلانًا، وأخرج عمر فلانًا) قال ابن التين: هذا هو الصحيح في الروايات، قال: وقد جاء في رواية البخاري: فأخرج - ﵇ - فلانة. قلت: وعليها مشى ابن بطال (^٢).\nفصل:\nقال مالك: يريد تعمل بأربع عكنات في سائر الجوف، وإذا أدبرت نظر في كل جانب إلى أربع. وقيل: تقبل بأربع: كشفري فرجها ورجليها. وقيل غير ذلك مما سلف.\nفصل:\nقوله: (\"لا يدخلن هؤلاء عليكم\") اختلف فيه، هل هو على الإيجاب أو الندب؛ لأنه لم ير منه الشهوة، لنفسه وإنما وصف.\nفصل:\nوفيه نفي كل من يتأذى به عن موضع معصيته وأذاته، وقد سلف في باب: إخراج الخصوم وأهل الريب من البيوت (^٣)، في الخصومات، فإنه يخرج كل من تأذى به جيرانه ويكرى عليه داره ويمنع من السكنى فيها حتى يتوب.\nفصل:\nإن قلت: كيف ساغ دخوله على أمهات المؤمنين بعد نزول\n_________\n(^١) سلف برقم (٤٣٢٤) باب غزوة الطائف.\n(^٢) \"شرح ابن بطال\" ٩/ ١٤١.\n(^٣) سلف برقم (٢٤٢٠).","vol":"28","page":104},{"text":"الحجاب؟ قلت: هو من جملة من استثني منهم غير أولي الإربة.\nوقد تأوله عكرمة على المخنث الذي لا حاجة له في النساء، وبذلك ورد الخبر عن رسول الله - ﷺ -.\nوروى معمر، عن الزهري، عن عروة، عن عائشة قالت: كان مخنث يدخل على أزواج رسول الله - ﷺ - يعدونه من غير أولي الإربة، فدخل عليه رسول الله - ﷺوهو ينعت امرأة، وذكر الحديث، فأمر - ﵇ - ألا يدخل عليهن (^١).\n_________\n(^١) مسلم (٢١٨١) كتاب: السلام، باب: منع المخنث من الدخول على الأجانب.","vol":"28","page":105},{"text":"<span data-type='title' id=toc-3582>٦٣ - باب قَصِّ الشَّارِبِ</span>\nوَكَانَ ابن عُمَرَ - ﵄ - يُحْفِي شَارِبَهُ حَتَّى يُنْظَرَ إِلَى بَيَاضِ الجِلْدِ، وَيَأْخُذُ هَذَيْنِ، يَعْنِي: بَيْنَ الشَّارِبِ وَاللِّحْيَةِ.\n\n٥٨٨٨ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنْ حَنْظَلَةَ، عَنْ نَافِعٍ، قَالَ أَصْحَابُنَا، عَنِ الْمَكِّيِّ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مِنَ الْفِطْرَةِ قَصُّ الشَّارِبِ». [٥٨٩٠ - فتح ١٠/ ٣٣٤].\n\n٥٨٨٩ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ قَالَ: الزُّهْرِيُّ حَدَّثَنَا، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ رِوَايَةً: «الْفِطْرَةُ خَمْسٌ -أَوْ خَمْسٌ مِنَ الْفِطْرَةِ- الْخِتَانُ، وَالاِسْتِحْدَادُ، وَنَتْفُ الإِبْطِ، وَتَقْلِيمُ الأَظْفَارِ، وَقَصُّ الشَّارِبِ». [٥٨٩١، ٦٢٩٧ - مسلم: ٢٥٧ - فتح ١٠/ ٣٣٤]\nحدثنا المَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنْ حَنْظَلَةَ، عَنْ نَافِعِ، قَالَ أَصْحَابُنَا، عَنِ المَكِّيِّ، عَنِ ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مِنَ الفِطْرَةِ قَصُّ الشَّارِبِ\".\nحَدَّثنَا عَلِيٌّ، ثنا سُفْيَانُ قَالَ: الزُّهْرِيُّ ثَنَا، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ رِوَايَةً: \"الْفِطْرَةُ خَمْسٌ -أَوْ- خَمْسٌ مِنَ الفِطْرَةِ- الخِتَانُ، وَالاِسْتِحْدَادُ، وَنَتْفُ الإِبْطِ، وَتَقْلِيمُ الأَظْفَارِ، وَقَصُّ الشَّارِبِ\".\nالشرح:\n(معنى قوله: (قال أصحابنا عن المكي) بعد تحديثه عن المكي، عن حنظلة، عن نافع أنه رواه عنه عن ابن عمر موقوفًا على نافع وأصحابه وصلوه عنه، عن ابن عمر مرفوعًا كذا ظهر لي. و(يحفي) بضم أوله رباعي، أي: يستقصي في أخذه.","vol":"28","page":106},{"text":"قال الداودي: أي يقصه كما في الحديث، وهو أن يظهر حرف الشفة العليا وما قاربه من أعلاه ويأخذ فاسدها فوق ذلك (^١) وينزع ما قارب الشفة وجانبي الفم ولا يفعل من القص إلا هذا وقيل: الإحفاء الحلق، وهو قول الكوفيين، ودليل الأول قوله: \"قص الشارب\".\nقال: وقد يحتمل الإحفاء الوجهين، وإذا كان أحد الحديثين مفسرًا فغني عن المبهم، وفي الحديث أنه قال في الخوارج: \"سيماهم التسبيت\" (^٢)، وهو حلق الشارب من أصله، واحتج مالك لهذا بأن (عمر) (^٣) كان إذا كربه أمر فتل شاربه ونفخ (^٤).\nفلو كان الاستئصال لم يجد ما يفتل، وقيل: أطلق الشارع لأمته الوجهين الحلق بقوله: \"أحفوا\" والقص بقوله: \"قص الشارب\".\nقال مالك: حلق الشارب مُثْلَةٌ، ويؤدَّب فاعله (^٥).\nفصل:\nقوله: (\"خمس من الفطرة .. \") إلى آخره، وقد سلف الكلام عليه، وروينا عن ابن عباس - ﵄ - في قوله تعالى: ﴿وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ﴾ قال ابتلاه بالطهارة خمس في الرأس، وخمس في الجسد: السواك والمضمضة والاستنثار (^٦).\n_________\n(^١) من (ص ٢).\n(^٢) سيأتي برقم (٧٥٦٢) كتاب التوحيد، باب قراءة الفاجر.\n(^٣) في (ص ٢): (ابن عمر).\n(^٤) \"التمهيد\" ٢١/ ٦٦.\n(^٥) \"الاستذكار\" ٢٦/ ٢٤١، \"التمهيد\" ٢١/ ٦٣ - ٦٤.\n(^٦) رواه البيهقي ٨/ ٣٢٥.","vol":"28","page":107},{"text":"(وأَوَّلَهَا) (^١) الداودي بالاستنشاق وحلق الشارب، وأبدله الداودي بالقص وفرق الرأس، وجعل الداودي موضعه مسح الأذنين، وتقليم الأظفار، ونتف الإبط، وحلق العانة، والختان، والاستنجاء عند الغائط والبول، وروي موضع الفرق غسل البراجم، وموضع الاستنجاء الاستحداد، وجاء فيه في مسلم في النتف والتقليم والقص عن أنس وقت أن لا نترك أكثر من أربعين يومًا (^٢)، وذكر أن السرعة به تثير الشهوة، وتركه يقصر منها.\nفصل:\nالفطرة: هنا المراد بها السنة.\nوعند الشافعي: أن الختان فرض؛ لأنه شعار الدين كالكلمة، وبه يتميز المسلم من الكافر، وقاسه مالك بأنه عنده سنة على قطع الغرة، و(يُنَازع فيه بأن قطعها واجب حفظًا لحرمة الطعام) (^٣)؛ ولأن المقصود النظافة كقص الظفر.\n_________\n(^١) في الأصل، (رواها).\n(^٢) مسلم (٢٥٨) كتاب الطهارة، باب خصال الفطرة.\n(^٣) من (ص ٢).","vol":"28","page":108},{"text":"<span data-type='title' id=toc-3583>٦٤ - باب تَقْلِيمِ الأَظْفَارِ</span>\n٥٨٩٠ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا إِسْحَاقُ بْنُ سُلَيْمَانَ قَالَ: سَمِعْتُ حَنْظَلَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مِنَ الْفِطْرَةِ حَلْقُ الْعَانَةِ، وَتَقْلِيمُ الأَظْفَارِ، وَقَصُّ الشَّارِبِ». [انظر: ٥٨٨٨ - فتح ١٠/ ٣٤٩]\n\n٥٨٩١ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْفِطْرَةُ خَمْسٌ: الْخِتَانُ، وَالاِسْتِحْدَادُ، وَقَصُّ الشَّارِبِ، وَتَقْلِيمُ الأَظْفَارِ، وَنَتْفُ الآبَاطِ». [انظر: ٥٨٨٩ - مسلم: ٢٥٧ - فتح ١٠/ ٣٤٩]\n\n٥٨٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مِنْهَالٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدِ بْنِ زَيْدٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَالِفُوا الْمُشْرِكِينَ، وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ». وَكَانَ ابْنُ عُمَرَ إِذَا حَجَّ أَوِ اعْتَمَرَ قَبَضَ على لِحْيَتِهِ، فَمَا فَضَلَ أَخَذَهُ. [٥٨٩٣ - مسلم: ٢٥٩ - فتح ١٠/ ٣٤٩]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مِنَ\nالفِطْرَةِ حَلْقُ العَانَةِ، وَتَقْلِيمُ الأَظْفَارِ، وَقَصُّ الشَّارِبِ\". (في بعض النسخ وقفه) (^١).\nوحديث أبي هريرة - ﵁ -: \"الْفِطْرَةُ خَمْسٌ\". الحديث السالف (^٢).\nوحديث ابن عمر - ﵄ - عَنِ النَّبِيِّ - ﷺ -: \"خَالِفُوا المُشْرِكِينَ، وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ\".\nوَكَانَ ابن عُمَرَ - ﵄ - إِذَا حَجَّ أَوِ اعْتَمَرَ قَبَضَ عَلَى لِحْيَتِهِ، فَمَا فَضَلَ أَخَذَهُ.\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٥٨٨٩) باب قص الشارب.","vol":"28","page":109},{"text":"الشرح:\n(الحديث الأخير وإن كان مما لم يترجم عليه، ولأنه من الفطرة كالتقليم، فلذا ذكره في آخره) (^١)، وتقليم الأظفار تقصيصها، وفيه كيفيتان ذكرتهما في \"شرحي للعمدة\"، ومنها كيفية مجربة (لدفع) (^٢) الرمد فسارع إليها، وقد سلف معنى إحفاء الشارب؛ وعند مالك: يقص إطاره وهو طرف الشعر الذي على حرف الشفة العليا (^٣).\nوقول الأخفش: الإحفاء الاستئصال يؤول بما سلف، وما ذكره عن ابن عمر إنما كان يمسك على ما لم يشذ ويأخذ ما شذ، وليس على أنه يمسك من فوق الذقن إنما يمسك من أسلفها (ويميل) (^٤) بأصابعه الأربعة ملتصقة ويأخذ ما سفل عن ذلك، فيكون ذلك طول لحيته.\nوبمثل مقالة ابن عمر قال والده وأبو هريرة (^٥).\nوقال آخرون: يؤخذ من طولها وعرضها ما لم يفحش ما أخذه ولم يحدوا حدًّا، غير أن المراد ما لم يخرج عن عرف الناس في ذلك.\nروي ذلك عن الحسن وعطاء (^٦) ومذهب مالك نحوه.\nوكره آخرون أن يأخذ منها إلا في حج أو عمرة. رواه ابن جريح عن ابن عمر وعطاء، وعن قتادة نحوه إلا أنه يأخذ من عارضه.\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): (لرمد).\n(^٣) \"الموطأ\" ص ٥٧٤.\n(^٤) من (ص ٢).\n(^٥) رواه ابن أبي شيبة ٥/ ٢٢٦.\n(^٦) رواه ابن أبي شيبة ٥/ ٢٢٦.","vol":"28","page":110},{"text":"وقيل: لا يأخذ منها شيئًا إلا في حج أو عمرة (^١).\nفصل:\nقوله: (فما فضل)، هو بفتح الضاد وكسرها، اختلف في مستقبل من كسر، فقيل: بالفتح على الأصل، وقيل: هو بالضم شاذ مثل حضر يحضُر ليس في اللغة غيرهما، وقيل: هو فيهما فعل يفعل بفتح عين ماضيه.\nفصل:\nبسط الطبري الكلام على الإحفاء فقال: اختلف السلف في صفة إحفاء الشارب؛ فقال بعضهم: هو الأخذ من الإطار، وروى مالك عن زيد بن أسلم، عن عامر بن عبد الله بن الزبير، عن أبيه قال: رأيت عمر بن الخطاب - ﵁ - إذا غضب فتل شاربه (^٢)، وهذا أسلفنا عنه.\nوقال أبو عاصم: سمعت عبد الله بن أبي عثمان يقول: رأيت ابن عمر يأخذ من شاربه من أعلاه وأسفله.\nوكان عروة وعمر بن عبد العزيز وأبو سلمة وسالم والقاسم لا يحلق أحد منهم شاربه.\nوهذا قول مالك والليث.\nوقال مالك: حلق الشارب مثلة ويؤدب فاعله (^٣)، كما أسلفناه عنه.\nوكان يكره أن يأخذ من أعلاه.\nوقال آخرون: الإحفاء حلقُه كله.\n_________\n(^١) رواه ابن أبي شيبة ٥/ ٢٢٦، وانظر: \"الموطأ\" ص ٢٥٧، \"التمهيد\" ٢٤/ ١٤٦.\n(^٢) رواه الطبري ١/ ٦٦ (٥٤)، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ١٠٠ (٧٨).\n(^٣) تقدم نهايةَ الباب السابق.","vol":"28","page":111},{"text":"روى يحيى بن سعيد عن ابن عجلان قال: رآني عثمان بن عبيد الله بن رافع أخذت من شاربي أكثر ما أخذت منه، إلى أن أشبه الحلق فنظر إلى، فقلت: ما (تنكر) (^١) تنكر؟ قال: ما أنكر شيئًا، رأيت أصحاب رسول الله - ﷺ - يأخذون شواربهم شبه الحلق.\nقلت: من هم؟ قال: جابر بن عبد الله وأبو سعيد الخدري وابن عمر وسلمة بن الأكوع وأنس - ﵁ -.\nوهو قول الكوفيين (^٢)، و(قالوا) (^٣): الإحفاء هو الحلق، والحلق أفضل من التقصير في الرأس والشارب، واللغة تساعده.\nقال الخليل: أحفى شاربه: استأصله واستقصاه، وكذا قال ابن دريد: حفوت شاربي أحفوه حفوًا استأصلته: أخذت شعره (^٤).\nحجة الأولين أن القص لا يقتضي الاستئصال.\nقال صاحب \"الأفعال\": يقال: قص الشعر والأظفار: قطع منها بالمقص (^٥)، ولما جاء عنه \"أحفوا\"، وجاء عنه القص، واحتمل احفوا الاستئصال و(القص) (^٦)؛ لأن من أحفى بعض شاربه دخل في عموم الحديث إذ لم يرد عن رسول الله - ﷺ - أن المراد الجميع ولم يحتمل القص الاستئصال علم أن المراد أخذ البعض، ورجح على الاستئصال، وأجابوا عنه بأنا نجوزهما.\n_________\n(^١) في (ص ٢): (تكره).\n(^٢) رواه ابن أبي شيبة ٥/ ٢٢٧ - ٢٢٨ (٢٥٤٨٩) باختلاف يسير في ألفاظه، والقائل هناك عبيد الله بن أبي رافع وليس عثمان بن عبيد الله بن أبي رافع.\n(^٣) في (ص ٢): (قال).\n(^٤) \"جمهرة اللغة\" ١/ ٥٥٧ مادة: (حفو).\n(^٥) \"الأفعال\" ص ٥٤.\n(^٦) في الأصل: (النقص).","vol":"28","page":112},{"text":"فائدة:\nقال ابن المسيب: أول من قص الشارب إبراهيم الخليل، قال سعيد: وهو أول من اختتن وجز شاربه (^١)، وأضاف: وقص أظفاره، واستحد.\n_________\n(^١) \"الموطأ\" ص ٥٧٤.","vol":"28","page":113},{"text":"<span data-type='title' id=toc-3584>٦٥ - باب إِعْفَاءِ اللِّحَى</span>\n﴿عَفَوا﴾: كثروا وكثرت أموالهم.\n\n٥٨٩٣ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، أَخْبَرَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «انْهَكُوا الشَّوَارِبَ، وَأَعْفُوا اللِّحَى». [انظر: ٥٨٩٢ - مسلم: ٢٥٩ - فتح ١٠/ ٣٥١]\nثم ذكر حديث ابن عُمَرَ - ﵄ - قَالَ: قَال رَسُولُ اللهِ - ﷺ -: \"انْهَكُوا الشَّوَارِبَ، وَأَعْفُوا اللِّحَى\".\nالشرح:\nمعنى (\"انهكوا\"): بالغوا في الأخذ منها من غير استئصال، وهو ثلاثي من نهك ينهك. ومعناه مثل \"أحفوا\"، وفي الحديث: \"أَشِمِّي ولا تُنْهِكِي\" (^١). أي لا تبالغي.\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٢/ ٣٦٨ (٢٢٥٣)، وفي \"الصغير\" ١/ ٩١ (١٢٢)، عن محمد بن سلام الجمحي، عن زائدة بن أبي الرماد، عن ثابت البناني، عن أنس. وقال: لم يروه عن أنس إلا ثابت، ولا عن ثابت إلا زائدة، تفرد به محمد ابن سلام.\nوعلة هذا الطريق زائدة، قال البخاري: منكر الحديث. وضعفه النسائي، \"الضعفاء والمتروكين\" (٢١٩)، وقال أبو داود: لا أعرف خبره، وقال النسائي أيضًا: لا أدرى من هو \"تهذيب الكمال\" ١٩/ ٢٧١ (١٩٤٩).\nوللحديث شواهد تقويه من حديث علي بن أبي طالب؛ رواه الخطيب ١٢/ ٢٩١ ترجمة عوف بن محمد بن أبي حسان، وشاهد آخر عن الضحاك بن قيس رواه ابن عساكر في \"تاريخ دمشق\" ٨/ ٢٠٦.\nوحسَّن الهيثمي إسناده في \"الجمع والزوائد\" ٥/ ٣١٢.\nوقال الألباني: مجيء الحديث من طرق متعددة لا يبعد أن يعطي ذلك الحديث قوة يرتقي بها إلى درجة الحسن. \"السلسلة الصحيحة\" (٧٢٢).","vol":"28","page":114},{"text":"قال صاحب \"الأفعال\" يقال: نهكته الحمى بالكسر نهكًا: أثرت فيه، وكذلك العبادة (^١). والتأثير غير الاستئصال.\nوقوله: (\"وأعفوا\") قال الجوهري: عفا الشعر و(النبت) (^٢) وغيرهما: كثر.\nوذكر الآية: ﴿حَتَّى عَفَوْا﴾ أي: كثروا. قال: وعفوته أنا وأعفيته أيضًا لغتان إذا فعلت ذلك به (^٣). فعلى هذا يقرأ: \"واعفوا\" موصولًا ومقطوعًا، وبالقطع قرأناه.\nو(\"اللحى\") جمع لحية بكسر اللام مقصور. وقال الجوهري: وبضم اللام يريد من لُحى مثل ذروة وذرى (^٤).\nفصل:\nوعلة توفير اللحية أن فيه جمالًا للوجه وزينة للرجال، وجاء في بعض الخبر: إن الله تعالى زين بني آدم باللحى. ولأن الغرض بذلك مخالفة الأعاجم، وهذا ما لم يخرج بطولها عن الحد المعتاد فيقضي لصاحبها إلى أن يسخر به.\nوسلف أن معنى: \"أحفوا الشارب\" قصها، وأن حلقها منهي عنه، هذا مذهب أهل المدينة وأكثر العلماء، وهو مروي عن جمهور الصحابة -﵃ -.\nوقال أبو حنيفة ﵀: هو مستحب.\n_________\n(^١) \"الأفعال\" ص ٢٦٤.\n(^٢) في (ص ٢): (النبت).\n(^٣) \"الصحاح\" ٦/ ٢٤٣٣. مادة: (عفا).\n(^٤) \"الصحاح\" ٦/ ٢٤٨٠. مادة: (لحي).","vol":"28","page":115},{"text":"ونقله ابن التين عن الشافعي أيضًا فأغرب؛ قال: ودليلنا قوله - ﵇ -: \"ليس منا من حلق\" ولأن فيه جمالًا للوجوه وزينة، وفي حلقه مثلة.\nقال الطبري: فإن قلتَ: ما وجه قوله: \"أعفوا اللحى\" وقد علمت أن الإعفاء الإكثار، وأن من الناس من إن ترك شعر لحيته اتباعًا منه لظاهر هذا الخبر تفاحش طولًا وعرضًا، وسمج حتى صار للناس حديثا ومثلًا.\nقيل: قد ثبتت عن رسول الله - ﷺ - على خصوص هذا الخبر، وأن من اللحية ما هو محظور إعفاؤه، وواجبٌ قصُّهُ على اختلاف في السلف من قدر ذلك وحدِّه؛ فقال بعضهم: حد ذلك أن يزداد على قدر القبضة طولًا، وأن ينتشر عرضًا فيقبح ذلك، فإذا زادت على قدر القبضة كان الأولى جز ما زاد على ذلك من غير تحريم منهم ترك الزيادة على ذلك.\nوروي عن عمر - ﵁ - أنه رأى رجلًا قد ترك تحت لحيته حتى كثرت فاتخذ يجذبها ثم قال: ائتوني بحلمتين، ثم أمر رجلًا فجز ما تحت يده ثم قال: اذهب فأصلح شعرك أو أفسده، يترك أحدكم نفسه حتى كأنه سبع من أسباع، وكان أبو هريرة يقبض على لحيته فيأخذ ما فضل، وعن ابن عمر مثله.\nوقال آخرون: يأخذ من طولها وعرضها ما لم يفحش أخذه، ولم يحدوا في ذلك حدًّا، غير أن معنى ذلك عندي: ما لم يخرج من عرف الناس، وهذا قدمناه، وروي عن الحسن أنه كان لا يرى بأسًا أن يأخذ من (طول) (^١) لحيته وعرضها ما لم يفحش الأخذ منها، وكان إذا ذبح أضحيته يوم النحر أخذ منها شيئًا.\n_________\n(^١) في الأصل: (طرف).","vol":"28","page":116},{"text":"وقال عطاء: لا بأس أن يأخذ من لحيته الشيء القليل من طولها ومن عرضها إذا كثرت، وغلب كراهة الشهرة كالملبس (^١).\nوالصواب أن قوله: (\"أعفوا اللحى\") على عمومه إلا ما خص من ذلك؛ وقد روي عنه حديث في إسناده نظر أن ذلك على الخصوص، وأن من اللحى ما الحق فيه ترك إعفائه، وذلك ما تجاوز طوله أو عرضه عن المعروف من خلق الناس، وخرج عن الغالب فيهم.\nألا ترى ما روى مروان بن معاوية، عن سعيد بن أبي راشد المكي، عن أبي جعفر محمد بن علي قال: كان - ﵇ - يأخذ اللحية فما طلع على الكف (جزه) (^٢)، وهذا الحديث وإن كان في إسناده نظر فهو جميل من الأمر، وحسن من الفعل.\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة ٥/ ٢٢٦ - ٢٢٧.\n(^٢) من (ص ٢).","vol":"28","page":117},{"text":"<span data-type='title' id=toc-3585>٦٦ - باب مَا يُذْكَرُ فِي الشَّيْبِ</span>\n٥٨٩٤ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: سَأَلْتُ أَنَسًا: أَخَضَبَ النَّبِيُّ - ﷺ -؟ قَالَ: لَمْ يَبْلُغِ الشَّيْبَ إِلاَّ قَلِيلًا. [انظر: ٣٥٥٠ - مسلم: ٢٣٤١ - فتح ١٠/ ٣٥١]\n\n٥٨٩٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ قَالَ: سُئِلَ أَنَسٌ عَنْ خِضَابِ النَّبِيِّ - ﷺ - فَقَالَ: إِنَّهُ لَمْ يَبْلُغْ مَا يَخْضِبُ، لَوْ شِئْتُ أَنْ أَعُدَّ شَمَطَاتِهِ فِي لِحْيَتِهِ. [انظر: ٣٥٥٠ - مسلم: ٢٣٤١ - فتح ١٠/ ٣٥١]\n\n٥٨٩٦ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ عُثْمَانَ بْنِ عَبْدِ اللهِ بْنِ مَوْهَبٍ قَالَ: أَرْسَلَنِي أَهْلِي إِلَى أُمِّ سَلَمَةَ بِقَدَحٍ مِنْ مَاءٍ -وَقَبَضَ إِسْرَائِيلُ ثَلَاثَ أَصَابِعَ- مِنْ قُصَّةٍ فِيهِ شَعَرٌ مِنْ شَعَرِ النَّبِيِّ - ﷺ -، وَكَانَ إِذَا أَصَابَ الإِنْسَانَ عَيْنٌ أَوْ شَيْءٌ بَعَثَ إِلَيْهَا مِخْضَبَهُ، فَاطَّلَعْتُ فِي الحُجُلِ فَرَأَيْتُ شَعَرَاتٍ حُمْرًا. [٥٨٩٧، ٥٨٩٨ - فتح ١٠/ ٣٥٢]\n\n٥٨٩٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا سَلاَّمٌ، عَنْ عُثْمَانَ بْنِ عَبْدِ اللهِ بْنِ مَوْهَبٍ قَالَ: دَخَلْتُ عَلَى أُمِّ سَلَمَةَ، فَأَخْرَجَتْ إِلَيْنَا شَعَرًا مِنْ شَعَرِ النَّبِيِّ - ﷺ - مَخْضُوبًا. [انظر: ٥٨٩٦ - فتح ١٠/ ٣٥٢]\n\n٥٨٩٨ - وَقَالَ لَنَا أَبُو نُعَيْمٍ: حَدَّثَنَا نُصَيْرُ بْنُ أَبِي الأَشْعَثِ، عَنِ ابْنِ مَوْهَبٍ، أَنَّ أُمَّ سَلَمَةَ أَرَتْهُ شَعَرَ النَّبِيِّ - ﷺ - أَحْمَرَ. [انظر: ٥٨٩٦ - فتح ١٠/ ٣٥٢]\nذكر فيه حديثين:\n(أحدهما) (^١):\nحديث مُحَمَّدِ بْنِ سِيرِينَ: سَأَلْتُ أَنَسًا - ﵁ -: أَخَضَبَ النَّبِيُّ - ﷺ -؟ فقَالَ: لَمْ يَبْلُغِ الشَّيْبَ إِلَّا قَلِيلًا.\n_________\n(^١) من (ص ٢).","vol":"28","page":118},{"text":"وحديث ثابت: سُئِلَ أَنَسٌ عَنْ خِضَابِ رسول الله - ﷺ - فَقَالَ: إِنَّهُ لَمْ يَبْلُغْ مَا يَخْضِبُ، لَوْ شِئْتُ أَنْ أَعُدَّ شَمَطَاتِهِ فِي لِحْيَتِهِ.\nثانيهما:\nحديث عَبْدِ اللهِ بن عثمان بْنِ مَوْهَبٍ قَالَ: أَرْسَلَنِي أَهْلِي إِلَى أُمِّ سَلَمَةَ بِقَدَحٍ مِنْ مَاءٍ -وَقَبَضَ إِسْرَائِيلُ ثَلَاثَ أَصَابعَ- فِيهِ شَعرٌ مِنْ شَعرِ النَّبِيِّ - ﷺ -، وَكَان إِذَا أَصَابَ الإِنْسَانَ عَيْنٌ أَوْ شَيءٌ بَعَثَ إِلَيْهَا مِخْضَبَهُ، فَاطَّلَعْتُ فِي الحُجُلِ فَرَأَيْتُ شَعَرَاتٍ حُمْرًا.\nوعن سَلام، عنه أيضًا قَالَ: دَخَلْتُ على أُمِّ سَلَمَةَ، فَأَخْرَجَتْ إِلَيْنَا شَعَرات مِنْ شَعَرِ النَّبِيِّ - ﷺ - مَخْضُوبًا.\nوَقَالَ لَنَا أَبُو نُعَيْمٍ: ثَنَا نُصَيْرُ بْنُ أَبِي الأَشْعَثِ -وهو من أفراد البخاري- عَنِ (ابْنِ) (^١) مَوْهَبٍ، أَنَّ أُمَّ سَلَمَةَ أَرَتْهُ شَعَرَ رسول الله - ﷺ - أَحْمَرَ.\nالشرح:\nسلام هذا قال الجيّاني: كذا جاء هنا غير منسوب في نسخة أبي محمد، ونسبه أبو علي ابن السكن: ابن أبي مطيع، وذهب الكلاباذي إلى أنه ابن مسكين، وقول ابن السكن أولى، والحديث محفوظ لابن أبي مطيع (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) \"تقييد المهمل\" ٢/ ٧٣١. قال ابن حجر: وقع التصريح به في هذا الحديث عند ابن ماجه من رواية يونس بن محمد، عن سلام بن أبي مطيع، وقد أخرجه بن أبي خيثمة، عن موسى شيخ البخاري؛ فقال: حدثنا سلام بن أبي مطيع. \"فتح الباري\" ١٠/ ٣٥٣.","vol":"28","page":119},{"text":"ووجه كونه لم يبلغ الشيب إلا قليلًا، لأنه توفي وهو ابن ثلاث وستين والشيب (غالبًا) (^١) يكون بعد ذلك قال أنس: توفي على رأس ستين سنة وليس في رأسه ولحيته عشرون شعرة بيضاء (^٢). قال أبو جحيفة: كان أكثرها في عنفقته. زاد غيره: وصُدغيه، والعنفقة: الشعر الذي بين الشفة والذقن وشمطاته شيبة.\nوالمخضب (بكسر الميم) (^٣) المركن، وهي الإجانة التي تغسل فيها الثياب.\nوالجلجل: قال الداودي: هو الحق، روى النضر بن شميل، عن إسرائيل، عن عثمان بن عبد الله بن موهب قال: كان عند أم سلمة جلجل من فضة فيه شعرات من شعر رسول الله - ﷺ -، وكان إذا أصاب أحدًا عين أو اشتكى بعث بإناء فحصحص الشعر في الإناء، ثم يشربه ويتوضأ منه، فبعثني أهلي فاطلعت فيه، فإذا شعرات حمر (^٤). وإنما حصحصته لتبقى بركة الشعر في ذلك الماء، فيشربه المعين، إذا وصب فيدفع (الله) (^٥) عنه ببركة ذلك الشعر ما به من شكوى.\nوقوله: (مخضوبًا). قال الداودي: إنما رأى حمرة الشعر من الطيب وظن أنه مصبوغ، لكن روى ابن أبي عاصم من هذا الوجه بلفظ: مخضوب بالحناء والكتم.\nقلت: واختلفت الآثار، هل خضب أم لا؟ فقال أنس -كما مرَّ-: لا، وهو قول مالك وأكثر العلماء، وقال عثمان بن موهب: إن أم سلمة\n_________\n(^١) من (ص ٢).\n(^٢) \"مسند أبي يعلى\" ٦/ ٣١٨.\n(^٣) من (ص ٢).\n(^٤) رواه إسحاق بن راهويه في \"مسنده\" ٤/ ١٧٢ - ١٧٣ (١٩٥٩).\n(^٥) من (ص ٢).","vol":"28","page":120},{"text":"أخرجته مخضوبًا. كما مر (^١)، وأخرجه الطبري بزيادة: مخضوبًا بالحناء والكتم، وقالت: هذا شعره، (وسلف أيضًا عن غيره) (^٢).\nوزعمت طائفة من أهل الحديث أنه خضب، لهذا الحديث وبما رواه ابن إسحاق، عن سعيد المقبري، عن عبيد بن جريج أنه قال لابن عمر: إنك تصفِّرُ لحيتَكَ؛ فقال: إن رسول الله - ﷺ - كان يصفر بالورس، فأنا أحب أن أصفر به كما كان رسول الله - ﷺ - يصبغ (^٣)، وقد سلف.\nورواه القطان وحماد بن سلمة، عن عبيد الله بن عمر، عن سعيد المقبري به، وقال: رأيت رسول الله - ﷺ - يصفر لحيته (^٤)، وروى الطبري من حديث عبد الله بن محمد بن عقيل قال: قدم أنس المدينة وعمر بن العزيز والٍ عليها فأرسلني عمر إليه وقال: سله، هل خضب رسول الله - ﷺ -، فإنا نجد ها هنا شعرًا من شعره فيه بياض كأنه قد لون، فقال أنس: إنه - ﵇ - كان قد متع بسواد الشعر، لو عددت خمس عشرة ما أقبل من رأسه ولحيته ما كنت أدري هل أعد خمس عشرة شيبة، فما أدري ما هذا الذي يجدون إلا من الطيب الذي يطيب به\nشعره وهو غيَّر لونه (^٥).\n_________\n(^١) رواه ابن أبي شيبة ٥/ ١٨٢ - ١٨٣.\n(^٢) من (ص ٢).\n(^٣) رواه ابن ماجه (٣٦٢٦)، وابن أبي شيبة ٥/ ١٨٦، وابن عبد البر في \"التمهيد\" ٢١/ ٨٠، وصححه الألباني في \"صحيح ابن ماجه\" (٢٩٢٢).\n(^٤) رواه أحمد ٢/ ١٧، والبيهقي في \"شعب الإيمان\" ٥/ ٢١٣، وابن عبد البر في \"التمهيد\" ١١/ ٨٠، وصححه شعيب الأرنؤوط.\n(^٥) رواه أيضًا الطبراني في \"الأوسط\" ٦/ ٣٠٤ (٦٤٧٧).","vol":"28","page":121},{"text":"<span data-type='title' id=toc-3586>٦٧ - باب الخِضَابِ</span>\n٥٨٩٩ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ وَسُلَيْمَانَ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ الْيَهُودَ وَالنَّصَارَى لَا يَصْبُغُونَ فَخَالِفُوهُمْ». [انظر: ٣٤٦٢ - مسلم: ٢١٠٣ - فتح ١٠/ ٣٥٤]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - قال: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ اليَهُودَ وَالنَّصَارى لَا يَصْبُغُونَ فَخَالِفُوهُمْ\".\nاختلف السلف في تغيير الشيب، وروى شعبة عن الركين بن الربيع قال: سمعت (القاسم بن حسان) (^١) يحدث، عن عبد الرحمن بن حرملة، عن ابن مسعود أنه - ﵇ - كان يكره تغيير الشيب (^٢).\nوروى ابن إسحاق، عن عمرو بن شعيب، عن أبيه، عن جده أنه - ﵇ - قال: \"من شاب شيبة في الإسلام كانت له نورًا يوم القيامة، إلا أن ينتفها أو يخضبها\" (^٣) فرأى بعضهم أن أمره - ﵇ - بصبغه أمر ندب، وأن تغييره أولى من تركه أبيض.\n_________\n(^١) في الأصل: محمد، وهو خطأ والصواب ما أثبتناه من مصادر التخريج.\n(^٢) رواه أبو داود (٤٢٢٢)، والنسائي ٨/ ١٤١، وأحمد ١/ ٣٨٠، والبيهقي ٧/ ٢٣٢، وابن حبان ١٢/ ٤٩٥ - ٤٩٦ (٥٦٨٢ - ٥٦٨٣)، وقال المنذري في \"مختصر أبي داود\" ٦/ ١١٤ - ١١٥: في إسناده القاسم بن حسان، عن عبد الرحمن، عن ابن مسعود. قال البخاري: القاسم سمع زيد بن ثابت، عن عمه عبد الرحمن، ولا نعلم سمع من عبد الرحمن أم لا. وقال البخاري في ترجمة عبد الرحمن: روى عنه قاسم بن حسان، ولم يصح حديثه في الكوفيين، وقال علي بن المديني: حديث ابن مسعود هذا حديث كوفي، وإسناده من لا يعرف. وقال عن عبد الرحمن لا نعرفه في أصحاب عبد الله. والحديث ضعفه الألباني في \"ضعيف أبي داود\".\n(^٣) \"مسند أحمد\" ٢/ ٢١٠، بلفظ: \"كتب الله له بها حسنة، وكفر عنه بها خطيئة، ورفعه بها\" من طريق أبي بكر الحنفي، عن عبد الحميد بن جعفر، عن عمرو بن شعيب، به. =","vol":"28","page":122},{"text":"وروى عن قيس بن أبي حازم قال: كان أبو بكر الصديق يخرج إلينا وكأن لحيته ضرام العرفج من الحناء والكتم (^١)، وكان الشعبي وابن أبي مليكة يخضبان كذلك أيضًا.\nوعن عمر بن الخطاب أنه كان يأمر بالخضاب بالسواد ويقول: هو تسكين للزوجة وأهيب للعدو.\nوعن ابن أبي مليكة أن عثمان (كان) (^٢) يخضب به.\nوعن عقبة بن عامر والحسن والحسين أنهم كانوا يخضبون به (^٣).\nومن التابعين: علي بن عبد الله بن عباس، وعروة بن الزبير وابن سيرين، وأبو بردة.\nوروى ابن وهب عن مالك قال: لم أسمع في صبغ الشعر بالسواد نهيًا معلومًا، وغيره أحب إليَّ (^٤).\nوممن كان يصبغ بالصفرة: عليٌّ وابن عمر والمغيرة وجرير البجلي وأبو هريرة وأنس - ﵃ -.\nومن التابعين: عطاء وأبو وائل والحسن وطاوس وسعيد بن المسيب -﵏- (^٥).\n_________\n= وروي بلفظه الموجود في الشرح عن عمرو بن عنبسة عند الترمذي (١٦٣٤)، والنسائي ٦/ ٢٨، والطيالسي ٢/ ٤٦٩ (١٢٤٨)، والبيهقي في \"الشعب\" ٥/ ٢١٠. وعن عمر بن الخطاب في \"صحيح ابن حبان\" ٧/ ٢٥١، وعن أبي نجيح السلمي في \"صحيح ابن حبان\" ٧/ ٢٥٢، و\"المستدرك\" ٣/ ٥٠.\n(^١) رواه ابن أبي شيبة ٥/ ١٨٣.\n(^٢) من هامش الأصل وعليها: لعله سقط.\n(^٣) رواه ابن أبي شيبة ٥/ ١٨٣ - ١٨٤.\n(^٤) \"التمهيد\" ٢١/ ٨٢.\n(^٥) روى هذِه الآثار ابن أبي شيبة ٥/ ١٨٥ - ١٨٦.","vol":"28","page":123},{"text":"واعتل مغيرو الشيب من حديث أبي هريرة (وغيره) (^١) بما رواه مطر الوراق عن أبي رجاء، عن جابر قال: جئ بأبى قحافة - ﵁ - إلى رسول الله - ﷺ - ورأسه ولحيته كأنهما ثغامة بيضاء، فأمر رسول الله - ﷺ - أن يغيروه فحمروه (^٢)، والثغامة مثلثة مفتوحة ثم غين معجمة، قال أبو عبيد: هو نبت أبيض الزهر والثمر يشبه بياض الشيب به (^٣). وقال ابن الأعرابي: هي شجرة بيضاء كأنها الملح.\nورأى آخرون تركه أبيض أولى من تغييره وأن الصحيح عنده نهيه عن تغييره وقالوا: توفي وقد بدا في عنفقته (ورأسه) (^٤) الشيب ولم يغيره بشيء ولو كان تغييره الاختيار كان قد آثر الأفضل.\nقال: أبو إسحاق الهمداني: رأيت عليًّا - ﵁ - أبيض الرأس واللحية، قاله الشعبي (^٥).\nوكان أبي بن كعب أبيض اللحية.\nوعن أنس ومالك بن أوس وسلمة بن الأكوع أنهم كانوا لا يغيرون الشيب.\n_________\n(^١) في (ص ٢): وعروة.\n(^٢) رواه بهذا السند الطبراني ٩/ ٤١ (٨٣٢٨)، ومن طرق أخرى عن أبي الزبير، عن جابر رواه مسلم (٢١٠٢)، وأبو داود (٤٢٠٤)، والنسائي ٨/ ١٣٨، وأحمد ٣/ ٣١٦، وأبو يعلى (١٨١٩)، والطحاوي في \"شرح مشكل الآثار\" (٣٦٨٣)، وأبو عوانة ١/ ٤١٠ (١٥١٣، ١٥١٤)، وابن حبان ٢١/ ٢٨٥ (٥٤٧١)، والطبراني ٩/ ٤١ (٨٣٢٣ - ٨٣٢٧)، والحاكم ٣/ ٢٤٤ - ٢٤٥، والبيهقي ٧/ ٣١٠، والخطيب في \"تاريخ بغداد\" ٩/ ١٣٦.\n(^٣) \"غريب الحديث\" ١/ ٣٦٠.\n(^٤) في الأصل: (ورأى). والمثبت من (ص ٢).\n(^٥) رواه ابن أبي شيبة ٥/ ١٨٦ - ١٨٧.","vol":"28","page":124},{"text":"وعن أبي الطفيل وأبي بردة الأسلمي مثله.\nوكان أبو مجلز وعكرمة (وسعيد بن جبير) (^١) وعطاء بن السائب لا يخضبون، واعتلوا بما روى أبو إسحاق عن أبي جحيفة قال: رأيت النبي - ﷺ - عنفقته بيضاء (^٢).\nقال المحب الطبري: والصواب عندنا أن الآثار التي رويت عن رسول الله - ﷺ - بتغييره والنهي عنه صحاح، ولكن بعضها عام وبعضها خاص بقوله: \"خالفوا اليهود وغيروا الشيب\" المراد منه الخصوص أي: غيروا الشيب الذي هو نظير شيب أبي قحافة، وأما من كان أشمط فهو الذي أمره رسول الله - ﷺ - أن لا يغيره، وقال: \"من شاب شيبة .. \" الحديث (^٣)؛ لأنه لا يجوز أن يكون من رسول الله - ﷺ - قول متضاد، ولا نسخ فتعين الجمع، فمن غيره من الصحابة محمول على الأول ومن لم يغيره فالثاني مع أن تغييره ندب لا فرض، ولا أرى بغير ذلك -وإن كان قليلًا- حرجًا بتغيره إذ كان النهي عن ذلك نهي كراهة لا تحريمًا؛ لإجماع سلف الأمة وخلفها على ذلك، وكذلك الأمر فيما أمر به على وجه الندب ولو لم يكن كذلك كان تاركو التغيير قد أنكروا على المغيرين، أو أنكر المغيرون على تاركي التغيير، وبنحو معناه قال (النووي) (^٤).\nفائدة:\nيصبغ بضم الباء وفتحها حكاها في \"المشارق\" (^٥).\n_________\n(^١) في (ص ٢): (وعطاء وسعيد بن المسيب).\n(^٢) رواه ابن أبي شيبة ٥/ ١٨٧.\n(^٣) سبق تخريجه.\n(^٤) في (ص ٢): الثوري. وهو خطأ، انظر: \"شرح صحيح مسلم\" ١٤/ ٨٠.\n(^٥) \"مشارق الأنوار\" ٢/ ٣٨.","vol":"28","page":125},{"text":"فصل:\nروينا في كتاب: \"الخضاب\" تأليف ابن أبي عاصم من حديث هشام، عن أبيه، عن الزبير بن العوام قال رسول الله - ﷺ -: \"غيروا الشيب ولا تشبهوا باليهود\" (^١) قال: وفيه: عن محمد بن عمرو، عن أبي سلمة، عن رسول الله - ﷺ -.\nورواه الأوزاعي قال: \"اخضبوا فإن اليهود والنصارى لا يخضبون\" ثم أسند عن عتبة بن عبد قال: كان رسول الله - ﷺ - يأمر بتغيير الشعر مخالفة الأعاجم (^٢).\nفصل:\nقد أسلفنا الاختلاف في سببه، وأن أنسًا أنكره وأن أم سلمة أخرجته: أحمر. وروى ابن سعد قال ربيعة: رأيت شعرًا من شعره أحمر فسألت عنه فقالوا: أحمر من الطيب (^٣).\nوهذا يؤيد ما تأولناه فيما مضى من الحديثين السالفين وعن عبد الرحمن اليماني: كان - ﵇ - يغير لحيته بماء السدر، وعن عبد الرحمن ابن حرملة عن عبد الله قال: كان رسول الله - ﷺ - يكره (تغيير لحيته) (^٤) (^٥).\n_________\n(^١) رواه النسائي ٨/ ١٣٧ - ١٣٨، وأحمد ١/ ١٦٥، وأبو يعلى ٢/ ٤٢ (٦٨١)، والشاشي (٤٥)، وأبو نعيم في \"الحلية\" ٢/ ١٨٠، من طريق محمد بن كناسة، عن هشام، عن عثمان بن عروة، عن أبيه، عن الزبير، به.\n(^٢) رواه الطبراني ١٧/ ١٢٩، قال الهيثمي في \"المجمع\" ٥/ ١٦٢: فيه الأحوص بن حكيم، وهو ضعيف، وقد وثق.\n(^٣) رواه ابن سعد في \"الطبقات\" ١/ ٤٣٧.\n(^٤) في الأصل: (تغييره). والمثبت من (ص ٢).\n(^٥) سبق تخريجه.","vol":"28","page":126},{"text":"قال الطحاوي: وحديث ابن مسعود في العشرة الأشياء التي كان رسول الله - ﷺ - يكرهها ومنها تغيير الشيب، ما حَضَرَنا فيه أنَّا قد رُوِّينَا أنه - ﵇ - قال: \"إن اليهود والنصارى لا يصبغون فخالفوهم\" فعقلنا بذلك أنه كان في البداء على مثل ما كانوا عليه؛ لما روي أنه كان فيما لم يؤمر فيه بشيء يحب موافقة أهل الكتاب، فكان على ذلك حتى أحدث الله له شريعته ما يخالف ذلك من الخضاب فأمر به، وبخلاف ما عليه أهل الكتاب من تركه، وعقلنا بذلك أن جميع ما روي عنه في الأمر باستعمال الخضاب متأخر عن ذلك (^١).\nفصل:\nقال الاسماعيلي في \"صحيحه\": حديث الشعر الذي أخرجته أم سلمة لم يبين فيه أنه - ﵇ - هو الذي خضب، ولعله لون بعده أو وضع في طيب فيه صفرة تعلقته، فإن حديث أنس أصح، فإن بعضهم حكى عن أنس أن شعره أحمر ولم يخبر عن أم سلمة أنه - ﵇ - خضب.\nفصل:\nذكر غير واحد أن عقبة بن عامر كان يخضب بالسواد، فإذا اتصل قال: (تسودُ) (^٢) أعلاها وتأبى أصولها (^٣).\nوبه قال مالك وجماعة من أهل المدينة استدلالًا بحديث: \"غيروا الشيب \" وهو حديث حسن الإسناد -كما قاله أبو عمر- وتغييره عام بالسواد أو بغيره، وأفرده ابن الجوزي بالتأليف، وسنذكر قطعة منه بعد.\n_________\n(^١) \"شرح مشكل الآثار\" ٩/ ٢٩٧ - ٢٩٨.\n(^٢) في (ص ٢): فسود.\n(^٣) رواه ابن أبي شيبة ٥/ ١٨٤، والطبراني ١٧/ ٢٦٨.","vol":"28","page":127},{"text":"فصل:\nروى ابن أبي عاصم من حديث الأجلح، عن عبد الله بن بريدة، عن أبي الأسود الديلي، عن أبي ذر أن رسول الله - ﷺ - قال: \"إن أحسن ما غيرتم به الشيب الحناء والكتم\"، وفي رواية: \"أفضل\" (^١).\nوعن ابن عباس - ﵄ - (^٢)، وأنس وعبد الله بن بريدة عن أبيه - ﵃ - مثله.\nومن حديث الضحاك بن حُمْرَةَ، عن غَيْلان بن جامِع وإِيَاد بن لقيط، عن أبي رمثة قال: رأيت رسول الله - ﷺ - وله شعر مخضوب بالحناء والكتم (^٣).\nومن حديث ابن عباس - ﵄ - أنه - ﵇ - رأى رجلًا خضب بالحناء، فقال: \"ما أحسن هذا\" وآخر خضب بالحناء والكتم فقال: \"هذا أحسن من هذا كله\" (^٤).\n_________\n(^١) رواه الترمذي (١٧٥٣)، والنسائي ٨/ ١٣٩، وفي \"الكبرى\" ٥/ ٤١٦ (٩٣٥٢)، وأحمد ٥/ ١٥٠، وابن أبي شيبة ٥/ ١٨٢، وابن حبان ١٢/ ٢٨٧ (٥٤٧٤)، والطبراني في \"الأوسط\" ٣/ ٢٣١ - ٢٣٢ (٣٠١٠)، والبيهقي في \"شعب الإيمان\" ٥/ ٢١٢ (٦٣٩٧)، وقال الترمذي: حسن صحيح، وصححه الألباني في \"صحيح الجامع\" (٢٤٢٦).\n(^٢) رواه أبو يعلى ٥/ ١٠٣، والطبراني ١١/ ٢٥٨ (١١٦٦٨).\n(^٣) رواه أحمد ٤/ ١٦٣، والطبراني ٢٢/ ٢٨٤.\n(^٤) رواه أبو داود (٤٢١١)، وابن ماجه (٣٦٢٧)، وابن أبي شيبة ٥/ ١٨٢، والطبراني ١١/ ٢٤، والبيهقي ٧/ ٣١٠، وضعفه الألباني في \"ضعيف ابن ماجه\" (٧٩٤)، بلفظ: مر النبي - ﷺ - برجل خضب بالحناء فقال: \"ما أحسن هذا\" فمر بآخر خضب بالحناء والكتم فقال: \"هذا أحسن من هذا\"، فمر بآخر خضب بالصفرة، فقال: \"هذا أحسن من هذا كله\".","vol":"28","page":128},{"text":"ومن حديث رجاء، عن عائذ (^١) بن شريح قال: سمعت أنس بن مالك، وشعيب بن عمرو، وناجية بن عمرو يقولون: رأينا رسول الله يخضب بالحناء والكتم.\nومن حديث عبد الله بن العلاء بن زبر، عن القاسم، عن أبي أمامة قال: خرج رسول الله - ﷺ - على مشيخة من الأنصار بيض لحاهم، فقال: \"صفروا أو حمروا\" (^٢).\nومن حديث (حذيفة) (^٣) عن أبي يوسف: سمعت حسان بن أبي جابر السلمي قال: كنت مع رسول الله - ﷺ - في الطواف، فرأى رجالًا من أصحابه قد صفروا؛ فقال: \"مرحبًا بالمصفرين\" (^٤).\nوفي حديث مطر، عن أبي رجاء، عن (جابر) (^٥) أن رسول الله - ﷺ - قال في أبي قحافة: \"اذهبوا به إلى بعض نسائه يغير شيبة\" قال: فذهبوا به فحمروه (^٦)، وكان - ﵇ - أمرهم بتجنب السواد.\n_________\n(^١) في حاشية الأصل: متروك.\n(^٢) رواه أحمد ٥/ ٢٦٤، والطبراني ٨/ ٢٣٧، والبيهقي ٥/ ٢١٤؛ قال الهيثمي في \"المجمع\" ٥/ ١٣١: رجال أحمد رجال الصحيح خلا القاسم وهو ثقة، وفيه كلام لا يضر. قال الألباني في \"الصحيحة\" (١٢٤٥): حسن.\n(^٣) في (ص ٢): بقية.\n(^٤) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٠٦، والطبراني ٤/ ٤٤؛ كلاهما بزيادة: قد صفروا وحمروا؛ فقال: \"مرحبا بالمصفرين والمحمرين\". قال الهيثمي في \"المجمع\" ٥/ ١٦١: وتابعيُّه أبو يوسف غير مسمى وبقية مدلس، وبقية رجاله رجال الصحيح.\nقال المتقي الهندي في \"كنز العمال\" ٦/ ٦٦٩ (١٧٣٢٢): قال ابن السكن: في إسناده نظر.\n(^٥) في الأصل: حاتم، والمثبت من (ص ٢).\n(^٦) سبق تخريجه.","vol":"28","page":129},{"text":"وفي حديث عبد الكريم، عن ابن جبير، عن ابن عباس مرفوعًا: \"يكون في آخر الزمان (قوم) (^١) يخضبون بالسواد لا يجدون ريح الجنة\" (^٢) ومن حديث أنس بن مالك مرفوعًا: \"غيروا ولا تغيروا بالسواد\" فيه ابن لهيعة (^٣).\nومن حديث المثنى بن الصباح، عن عمرو بن شعيب عن أبيه، عن جده، عن رسول الله - ﷺ -: \"من خضب بالسواد لم ينظر الله إليه\" (^٤).\nوللطبراني من حديث الوضين، عن جنادة، عن أبي الدرداء مرفوعًا: \"من خضب بالسواد سود الله وجهه يوم القيامة\" (^٥).\nوذكر ابن أبي عاصم بأسانيده أن حسنًا وحسينًا كانا يخضبان به، وكذلك ابن شهاب، وقال: أحبه إلينا أحلكه (^٦)، وكذلك شرحبيل بن السمط، وقال عنبسة بن سعيد: إنما شعرك بمنزلة ثوبك فاصبغه بأي لون شئت، وأحبه إلينا أحلكه.\n_________\n(^١) ساقطة من الأصل، والمثبت من (ص ٢).\n(^٢) رواه أبو داود (٤٢١٢)، والنسائي ٨/ ١٣٨، وأبو يعلى ٤/ ٧٤١ (٢٦٠٣)، والطبراني ١١/ ٤٤٢، والبيهقي في \"الشعب\" ٥/ ٢١٥، بزيادة: (كحواصل الحمام) وفي الطبراني (كحواصل الطير).\nقال العراقي في \"تخريج الإحياء\" ١/ ١٤٣ رواه أبو داود والنسائي عن ابن عباس- بإسناد جيد. وصححه الألباني في \"صحيح الجامع\" (٨١٥٣).\n(^٣) رواه أحمد ٣/ ٢٤٧، والبزار في \"مسنده\" كما في \"كشف الأستار\" (٢٩٨٠).\n(^٤) رواه الطبراني في \"مسند الشاميين\" ٢/ ٣٠٦ (١٣٩٣).\n(^٥) رواه الطبراني في \"مسند الشاميين\" ١/ ٣٧٦ (٦٥٢). قال الهيثمي في \"المجمع\" ٥/ ١٦٣: فيه الوضين بن عطاء، وثقه أحمد وابن معين وابن حبان وضعفه من هو دونه في المنزلة، وبقية رجاله ثقات. وضعفه الألباني في \"ضعيف الجامع\" (٥٥٧٣).\n(^٦) رواه أحمد ٢/ ٣٠٩، وعبد الرزاق ١١/ ١٥٤.","vol":"28","page":130},{"text":"وكان إسماعيل بن أبي عبد الله يخضب بالسواد، وقال ابن الأجلح: رأيت ابن أبي ليلى والحجاج بن أرطاة كانا يخضبان بالوسمة (^١)، ثم قال: إن قال قائل: صبغ الرأس واللحية بالسواد غير جائز بل مكروه، واحتج بالأخبار السالفة، قيل له: ليست حجة في النهي ولا زجرًا عنه، وذلك أنه - ﵇ - إنما أخبر عن قوم علامتهم الخضاب بالسواد، وليس -وإن كان الخضاب به علامة لهم- منهي منه عن الخضاب به، وقد أخبر أن - ﵇ - أن علامة الخوارج حلق الرءوس، ولم\nيقل قائل بالنهي عن حلقها (^٢) كذلك.\nوفي قوله لأبي قحافة: \"جنبوه السواد\" فإنما أمر بذلك لما رأى من هيئته؛ لأن الخضاب بالسواد إنما يكون لمن يليق به من نضارة الوجه، فأما في صفة أي قحافة فهو شين؛ لأنه غير ملائم (لمثله) (^٣) ولا مشاكل، وقال الزهري: كنا نخضب بالسواد (^٤) إذ كان الوجه جديدًا، فلما نغص الوجه والأسنان تركناه.\nقلت: لو (ضعفت) (^٥) أحاديث النهي كان أولى. قال: وفي قوله: \"وجنبوه السواد\" دليل على أن العرب كانت تخضب به وأنه من فعلهم، قلت: وأول من صبغ به فيما ذكره الكلبي عبد المطلب بن (هاشم) (^٦).\n_________\n(^١) رواه ابن الجعد في \"مسنده\" (٦٨١)، وابن أبي شيبة ٥/ ١٨٣ - ١٨٤.\n(^٢) ورد بهامش الأصل ما نصه: بل هي رواية عن أحمد بن حنبل.\n(^٣) في (ص ٢): لمته.\n(^٤) رواه أحمد ٢/ ٣٠٩، وعبد الرزاق ١١/ ١٥٥.\n(^٥) في الأصل: حقق.\n(^٦) في (ص ٢): هشام.","vol":"28","page":131},{"text":"قال ابن أبي عاصم: وفيما ثبت عنه أنه - ﵇ - قال: \"اليهود والنصارى لا يصبغون، فخالفوهم\" إباحة.\nوفيه: أن يغير الشيب بكل ما شاء المغير له إذ لم يتضمن قوله: \"خالفوهم \" أن اصبغوا بكذا وكذا دون كذا وكذا، وقد ثبت عن الحسن والحسين -وهما هما وفيهما القدوة- الخبر ما قدمناه (^١)، وكذلك محمد بن الحنفية (^٢).\nوفي قوله: \" (إن أحسن) (^٣) ما غيرتم به الشيب الحناء والكتم\" (^٤)؛ دليل على أن تغيير الشيب بكل ما غير به حسن.\nفصل:\nقال: فإن قلت: اختلاف الأخبار في خضاب رسول الله - ﷺ - وبما اختضب به، وفي إخبار من أخبر من أصحابه أنه لم يختضب.\nوفي رواية من روى تيسير شيبة ومواضع الشيب منه ما يوجب التوقف عن القطع بها، وقد أثبتوا الشيب، فإن الشيب ثابت والخضاب غير ثابت حتى يتفقوا منه على مثل ما اتفقوا على الشيب، فحُكي عن بعضهم أنه كان (سبع) (^٥) عشرة شعرة بيضاء، وقال آخرون: عشرون.\nقلت: وذكر العلامة أبو القاسم (^٦) في كتاب \"الشيب\" عن أنس\n_________\n(^١) رواه ابن أبي شيبة ٥/ ١٨٣.\n(^٢) رواه ابن أبي شيبة ٥/ ١٨٤.\n(^٣) ساقطة من الأصل، والمثبت من مصادر التخريج.\n(^٤) سبق تخريجه.\n(^٥) في (ص ٢): تسع.\n(^٦) ورد بهامش الأصل: هو موسى بن عيسى بن مهدي، وسيأتي لدينا مسمى منسوبًا.","vol":"28","page":132},{"text":"خمس عشرة، وعند ابن سعد: سبع عشرة أو ثماني عشرة، وفي حديث الهيثم بن دهم: ثلاثون شعرة عددا، وفي حديث جابر بن سمرة: ما كان في رأسه ولحيته من الشيب إلا شعرات في مفرق رأسه إذا ادهن واراهن الدهن (^١)، وكان قد اتفق على أنه كان شيبة، وقال أبو بكر وأبو جحيفة - ﵄ -: نراك يا رسول الله قد شبت قال: \"وما لي لا أشيب\". وذكر القصة (^٢).\nقلت: هذا التجلي إنما كان في النوم -كما بينه الدارقطني وغيره.\nوقال ابن أبي عاصم: فهذا ما اعتل به من وصفنا قولَهُ الموهِنَ في الأخبار المروجة في ذلك بزعمه أنها متناقضة؛ متنافية إذ الحناء والكتم ضد الحمرة، والحمرة ضد الصفرة. فأما خبر أنس أنه لم يخضب فقد عارضه ما روى عائذ بن شريح عن أنس أنه - ﵇ - خضب؛ ومع ذلك فليس قول أنس أنه - ﵇ - لم يخضب بحجة على من قال: إنه خضب، لأن هذا مثبت ومشاهد لما رأى، وذلك نافٍ، والنافي لا يكون حجة على المثبت. وأما خبر ابن عباس - ﵄ - أنه - ﵇ - خضب بالصفرة فالمحفوظ عن ابن عمر أنه كان يخضب، ولا حجة في ذلك الخبر. إنما رواه شريك عن عبيد الله عن نافع، عنه. وهذا خبر قد اتفق أهل العلم منه على معنى ليس هذا موضع ذكره، وليس فيما اختلف من خضابه بالحناء والكتم، وبالحناء دون الكتم، وبالصفرة تضاد، وذلك أنه جائز أن يخضب بالصفرة في وقت، فيحكي الرائي له ما رأى، وفي وقت آخر خضب بالحناء والكتم فحكى الرائي\n_________\n(^١) رواه أحمد ٥/ ٩٠، والطبراني ٢/ ٢٣٢، والحاكم في \"المستدرك\" ٢/ ٦٠٧.\n(^٢) رواه بنحوه الترمذي (٣٢٩٧) من حديث أبي بكر، وأبو يعلى ٢/ ١٨٤ (٨٨٠)، والطبراني ٢٢/ ١٢٣ من حديث أبي جحيفة.","vol":"28","page":133},{"text":"ذلك. وغير مستنكر لخضاب الحناء إذا أتت عليه مدة أن تزول عنه شدة الصبغ حتى تصير إلى الحمرة. فمن رآه في هذِه الحالة حكى حمرة، وغير مستنكر إذا خضب بحناء رقيقًا أن يقول (قائل) (^١): هذِه صفرة، ويقول آخر: هذِه حمرة فلا تضاد إذا.\nفصل:\nروى أبو القاسم موسى بن عيسى بن مهدي في كتاب \"الشيب\" الراوي عن الكريمي وشبهه أن إبراهيم الخليل - صلوات الله وسلامه عليه - أول من شاب، وذلك أنه كان يشبه ابنه إسحاق، فكان الناس يقولون له: يا أبا يعقوب فعلنا كذا وكذا، فدعا الله أن يفرق بين شبههما ففرقه بالشيب. وقيل: إنه لما شاب قال: يا رب ما هذا؟ قال: وقار. فقال: رب (زدني) (^٢) فأصبح وقد امتلأ شيبًا.\nوعن أبي أمامة: بينا إبراهيم - ﷺ - يصلي الضحى إذ خرجت كف من السماء بين أصبعين من أصابعه شعرة بيضاء فجعلت تدنو حتى ألقيت في رأسه، وقالت: اشتعل وقارًا، قال: فاشتعل رأسه منها شيبا، فكان أول من شاب. وعن عبد الله بن عبيدة قال: لما رأى إبراهيم - ﵇ - الشيب قال: مرحبًا بالعلم والحلم، الحمد لله الذي أخرجني من الشباب سالمًا. وفي حديث ابن جريج عن نافع، عن ابن عمر مرفوعًا: \"من شاب شيبة في الإسلام كانت له نورًا يوم القيامة\" (^٣).\n_________\n(^١) في (ص ٢): ناقل.\n(^٢) في الأصل: أزددني.\n(^٣) رواه الطبراني في \"الأوسط\" ١/ ٣٠٤ (١٠٢٤). قال الهيثمي في \"المجمع\" ٥/ ١٥٩: فيه طريف بن زيد، قال العقيلي: لا يتابع على حديثه.","vol":"28","page":134},{"text":"وفي حديث عمرو بن شعيب، عن أبيه، عن جده رواية: الشيب نور الإسلام (^١).\nوعن عمرو بن عنبسة يرفعه: \"من شاب شيبة في الإسلام فهي له نور يوم القيامة\" (^٢).\nولفظ عبد الرحمن بن عمرو عن رسول الله - ﷺ - مثله، ومن حديث نوح (^٣) بن ذكوان، عن أخيه أيوب، عن الحسن، عن أنس يرفعه: \"إن الله تعالى يقول: إني لأستحيي من عبدي أو أمتي يشيبان في الإسلام ثم أعذبهما بعد ذلك\" (^٤).\nومن حديث أبي الهيثم بن التيهان مرفوعًا: \"من شاب شيبة في سبيل الله كانت له نورًا يوم القيامة\".\nوعن عامر السلمي مرفوعًا مثله، وكذا عن أبي أمامة، وفيه فرج بن فضالة (^٥).\n_________\n(^١) رواه أحمد ٢/ ٢١٢، والبيهقي في \"الشعب\" ٥/ ٢٠٩، وفي \"الكبرى\" ٧/ ٣١١.\n(^٢) رواه الترمذي (١٦٣٥)، والنسائي ٦/ ٢٦، وأحمد ٤/ ١١٣، وابن حبان ٧/ ٢٥٢، والحاكم ٣/ ٥٠، قال العجلوني في \"كشف الخفاء\" ٢/ ٢٥٥: وهو حسن. وصححه الألباني في \"صحيح الجامع\" (٦٣٠٨).\n(^٣) ورد بهامش الأصل: نوح هذا، قال أبو حاتم: ليس بشيء وقال ابن عدي: أحاديثه غير محفوظة، وقال ابن حبان: منكر الحديث جدًا، انتهى. وأخوه أيوب، عن الحسن منكر الحديث.\nقاله البخاري، وقال الأزدي: متروك الحديث. وقال ابن عدي: عامة ما يرويه لا يتابع عليه.\n(^٤) رواه أبو يعلى ٥/ ١٥٣، وذكره الهيثمي في \"المجمع\" ٥/ ١٥٩، وقال: فيه نوح بن ذكوان وغيره من الضعفاء.\n(^٥) سبق تخريجه.","vol":"28","page":135},{"text":"فرع:\nينعطف على ما (مضى) (^١) الخضاب بالسواد يحرم على الأصح لا كراهة تنزيه. وقال عياض: ترك الخضاب أفضل. وقال بعضهم: الخضاب أفضل (^٢).\nقال الطحاوي: ولا تناقض بل الأمر به لمن كان شيبة كأبي قحافة، والنهي لمن له شمط فقط. والأمر في ذلك ليس للوجوب إجماعًا، وليس فيها ناسخ ولا منسوخ.\nقال عياض: وقال غيره هو على حالين، فمن كان في موضع عادة أهله الصبغ أو تركه فخروجه عن العادة مكروه، والثاني يختلف باختلاف نطاق الشيب، فمن كانت شيبته نقية أحسن منها مصبوغة فالترك أولى وبالعكس (^٣).\n_________\n(^١) في (ص ٢): معنى.\n(^٢) \"إكمال المعلم\" ٦/ ٦٢٤.\n(^٣) \"إكمال المعلم\" ٦/ ٦٢٥ - ٦٢٦.","vol":"28","page":136},{"text":"<span data-type='title' id=toc-3587>٦٨ - باب الجَعْدِ</span>\n٥٩٠٠ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ سَمِعَهُ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - لَيْسَ بِالطَّوِيلِ الْبَائِنِ وَلَا بِالْقَصِيرِ، وَلَيْسَ بِالأَبْيَضِ الأَمْهَقِ، وَلَيْسَ بِالآدَمِ، وَلَيْسَ بِالْجَعْدِ الْقَطَطِ، وَلَا بِالسَّبْطِ، بَعَثَهُ اللهُ عَلَى رَأْسِ أَرْبَعِينَ سَنَةً، فَأَقَامَ بِمَكَّةَ عَشْرَ سِنِينَ، وَبِالْمَدِينَةِ عَشْرَ سِنِينَ، وَتَوَفَّاهُ اللهُ عَلَى رَأْسِ سِتِّينَ سَنَةً، وَلَيْسَ فِي رَأْسِهِ وَلِحْيَتِهِ عِشْرُونَ شَعَرَةً بَيْضَاءَ. [انظر: ٣٥٤٧ - مسلم: ٢٣٤٧ - فتح ١٠/ ٣٥٦]\n\n٥٩٠١ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، سَمِعْتُ الْبَرَاءَ يَقُولُ: مَا رَأَيْتُ أَحَدًا أَحْسَنَ فِي حُلَّةٍ حَمْرَاءَ مِنَ النَّبِيِّ - ﷺ -. قَالَ بَعْضُ أَصْحَابِي، عَنْ مَالِكٍ: إِنَّ جُمَّتَهُ لَتَضْرِبُ قَرِيبًا مِنْ مَنْكِبَيْهِ. قَالَ أَبُو إِسْحَاقَ: سَمِعْتُهُ يُحَدِّثُهُ غَيْرَ مَرَّةٍ، مَا حَدَّثَ بِهِ قَطُّ إِلاَّ ضَحِكَ. تَابَعَهُ شُعْبَةُ: شَعَرُهُ يَبْلُغُ شَحْمَةَ أُذُنَيْهِ. [انظر: ٣٥٥١ - مسلم: ٢٣٣٧ - فتح ١٠/ ٣٥٦]\n\n٥٩٠٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أُرَانِي اللَّيْلَةَ عِنْدَ الْكَعْبَةِ، فَرَأَيْتُ رَجُلًا آدَمَ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنْ أُدْمِ الرِّجَالِ، لَهُ لِمَّةٌ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنَ اللِّمَمِ، قَدْ رَجَّلَهَا، فَهْيَ تَقْطُرُ مَاءً، مُتَّكِئًا عَلَى رَجُلَيْنِ -أَوْ على عَوَاتِقِ رَجُلَيْنِ- يَطُوفُ بِالْبَيْتِ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: الْمَسِيحُ ابْنُ مَرْيَمَ. وَإِذَا أَنَا بِرَجُلٍ جَعْدٍ قَطَطٍ أَعْوَرِ العَيْنِ الْيُمْنَى كَأَنَّهَا عِنَبَةٌ طَافِيَةٌ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: الْمَسِيحُ الدَّجَّالُ». [انظر: ٣٤٤٠ - مسلم: ١٦٩ - فتح ١٠/ ٣٥٦]\n\n٥٩٠٣ - حَدَّثَنَا إِسْحَاقُ أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ حَدَّثَنَا أَنَسٌ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَضْرِبُ شَعَرُهُ مَنْكِبَيْهِ. [٥٩٠٤ - فتح ١٠/ ٣٥٦]\n\n٥٩٠٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ عَنْ قَتَادَةَ، عَنْ أَنَسٍ: كَانَ يَضْرِبُ شَعَرُ النَّبِيِّ - ﷺ - مَنْكِبَيْهِ. [انظر: ٥٩٠٣ - فتح ١٠/ ٣٥٦]","vol":"28","page":137},{"text":"٥٩٠٥ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ قَالَ: سَأَلْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - عَنْ شَعَرِ رَسُولِ اللهِ - ﷺ -، فَقَالَ: كَانَ شَعَرُ رَسُولِ اللهِ - ﷺ - رَجِلًا، لَيْسَ بِالسَّبِطِ وَلَا الْجَعْدِ، بَيْنَ أُذُنَيْهِ وَعَاتِقِهِ. [٥٩٠٦ - مسلم: ٢٣٣٨ - فتح ١٠/ ٣٥٦]\n\n٥٩٠٦ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا جَرِيرٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - ضَخْمَ الْيَدَيْنِ، لَمْ أَرَ بَعْدَهُ مِثْلَهُ، وَكَانَ شَعَرُ النَّبِيِّ - ﷺ - رَجِلًا لَا جَعْدَ، وَلَا سَبِطَ. [انظر: ٥٩٠٥ - مسلم: ٢٣٣٨ - فتح ١٠/ ٣٥٧]\n\n٥٩٠٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - ضَخْمَ اليَدَيْنِ وَالْقَدَمَيْنِ، حَسَنَ الْوَجْهِ، لَمْ أَرَ بَعْدَهُ وَلَا قَبْلَهُ مِثْلَهُ، وَكَانَ بَسِطَ الْكَفَّيْنِ. [٥٩٠٨، ٥٩١٠، ٥٩١١ - فتح ١٠/ ٣٥٧]\n٥٩٠٨، ٥٩٠٩ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا مُعَاذُ بْنُ هَانِئٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ -أَوْ عَنْ رَجُلٍ، عَنْ أَبِي هُرَيْرَةَ- قَالَ: كَانَ النَّبِيُّ - ﷺ - ضَخْمَ الْقَدَمَيْنِ، حَسَنَ الْوَجْهِ، لَمْ أَرَ بَعْدَهُ مِثْلَهُ. [انظر: ٥٩٠٧ - فتح ١٠/ ٣٥٧]\n\n٥٩١٠ - وَقَالَ هِشَامٌ، عَنْ مَعْمَرٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ: كَانَ النَّبِيُّ - ﷺ - شَثْنَ الْقَدَمَيْنِ وَالْكَفَّيْنِ. [انظر: ٥٩٠٧ - فتح ١٠/ ٣٥٧]\n٥٩١١، ٥٩١٢ - وَقَالَ أَبُو هِلَالٍ: حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ -أَوْ جَابِرِ بْنِ عَبْدِ اللهِ- كَانَ النَّبِيُّ - ﷺ - ضَخْمَ الْكَفَّيْنِ وَالْقَدَمَيْنِ، لَمْ أَرَ بَعْدَهُ شَبَهًا لَهُ. [انظر: ٥٩٠٧ - فتح ١٠/ ٣٥٧]\n\n٥٩١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنِي ابْنُ أَبِي عَدِيٍّ، عَنِ ابْنِ عَوْنٍ، عَنْ مُجَاهِدٍ قَالَ: كُنَّا عِنْدَ ابْنِ عَبَّاسٍ - ﵄ - فَذَكَرُوا الدَّجَّالَ، فَقَالَ: إِنَّهُ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ. وَقَالَ ابْنُ عَبَّاسٍ: لَمْ أَسْمَعْهُ قَالَ ذَاكَ، وَلَكِنَّهُ قَالَ: «أَمَّا إِبْرَاهِيمُ فَانْظُرُوا إِلَى صَاحِبِكُمْ، وَأَمَّا مُوسَى فَرَجُلٌ آدَمُ جَعْدٌ عَلَى جَمَلٍ أَحْمَرَ مَخْطُومٍ بِخُلْبَةٍ، كَأَنِّي أَنْظُرُ إِلَيْهِ إِذِ انْحَدَرَ فِي الْوَادِي يُلَبِّي». [انظر: ١٥٥٥ - فتح ١٠/ ٣٥٧]\nذكر فيه أحاديث:","vol":"28","page":138},{"text":"أحدها:\nحديث أنس - ﵁ - (ليس بالطويل) (^١). وفيه: وَلَيْسَ بِالْجَعْدِ القَطَطِ وقد سلف في صفة النبي - ﷺ - (^٢).\nثانيها:\nحديث البراء - ﵁ -: مَا رَأَيْتُ أَحَدًا أَحْسَنَ فِي حُلَّةٍ حَمْرَاءَ مِنَ رسول الله - ﷺ -. قَالَ أبو عبد الله قال بَعْضُ أَصْحَابِي، عَنْ مَالِكٍ: إِنَّ جُمَّتَهُ لَتَضْرِبُ قَرِيبًا مِنْ مَنْكِبَيْهِ. قَالَ أَبُو إِسْحَاقَ: سَمِعْتُهُ يحدث غَيْرَ مَرَّةٍ، مَا حَدَّثَ بِهِ قَطُّ إِلَّا ضَحِكَ. قال شُعْبَةُ: شَعَرُهُ يَبْلُغُ شَحْمَةَ أُذُنَيْهِ.\nوقد سلف أيضًا (^٣).\nثالثها:\nحديث ابن عمر - ﵄ - أنه - ﵇ - قال: \"أُرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ، فَرَأَيْتُ رَجُلًا آدَمَ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنْ أُدْم الرِّجَالِ\" إلى أن قال: \"ثم إِذَا أَنَا بِرَجُلٍ جَعْدٍ\" الحديث، وسلف أيضًا (^٤).\nرابعها:\nحديث أنس - ﵁ - أنه - ﵇ - كَانَ يَضرِبُ شَعَرُهُ مَنْكِبَيْهِ.\nذكره من طريقين عنه.\nوثالث: كَانَ شَعَرُ رَسُولِ اللهِ - ﷺ - رَجِلًا.\nورابع: كَانَ شَعَره رَجِلًا لَا جَعْدَ، وَلَا سَبِطَ.\n_________\n(^١) في (ص ٢): الطويل.\n(^٢) سلف برقم (٣٥٤٧) كتاب المناقب.\n(^٣) سلف برقم (٣٥٥١) كتاب المناقب، باب صفة النبي - ﷺ -.\n(^٤) سلف برقم (٣٤٤٠) كتاب أحاديث، باب قول ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ﴾.","vol":"28","page":139},{"text":"وخامس: ليس فيه ذكر الجعد فلا وجه لإيراده هنا. وفيه: لا جعد ولا سبط وَكَانَ بَسِطَ الكَفَّيْنِ.\nكذا لأكثرهم. ولبعضهم: (سبط الكفين) بدل بسط، وشك المروزي فقال: لا أدري (بسط) أو (سبط).\nقال عياض: والكل صحيح المعنى؛ لأنه روي بعد: (شثن الكفين) أي: غليظهما (^١).\nوهذا يدل على سعتهما وكبرهما، وروي: (سابل الأطراف) وهذا موافق لمعنى (سبط).\nثم رواه من حديث فيه معاذ بن هانئ -بصري، انفرد به البخاري-[عن همام، عن] (^٢) قتادة عن أنس، أو عن رجل عن أبي هريرة - ﵁ - قال: كان النبي - ﷺ - ضخم القدمين حسن الوجه لم أر بعده مثله، قال هشام: عن معمر، عن قتادة، عن أنس قال: كان النبي - ﷺ - شثن القدمين والكفين، وقال أبو هلال: ثنا قتادة عن أنس، أو جابر بن عبد الله قال: كان النبي - ﷺ - ضخم الكفين والقدمين لم أر بعده شبهًا له. ولا وجه لذكرهما هنا.\nوروى تعليق هشام الإسماعيلي من حديث علي بن بحر عنه، ثم ساق من حديث ابن عباس - ﵄ - السالف: \"وَأَمَّا مُوسَى فَرَجُلٌ آدَمُ جَعْدٌ .. \" الحديث.\nوفي أحاديث الباب أنه - ﵇ - كانت له جمة تبلغ قريبًا من منكبيه، وقيل: تبلغ شحمة أذنيه. وقيل: يضرب شعره منكبيه. وليس ذلك\n_________\n(^١) \"إكمال المعلم\" ٧/ ٣٠٤.\n(^٢) ليست في الأصول، والمثبت من \"الصحيح\" (٥٩٠٨).","vol":"28","page":140},{"text":"بإخبار عنه في وقت واحد، وإنما ذلك إخبار عن أوقات مختلفة يمكن فيها زيادة الشعر بغفلته عن قصه، فكان إذا غفل عنه بلغ منكبيه، فإذا تعاهده وقصه بلغ شحمة أذنيه أو قريبًا من منكبيه، فأخبر كل واحد عما شاهده وعاين، وذكر - ﵇ - أن عيسى بن مريم - ﵇ - كانت له لمة حسنة قد رجلها، وأن موسى كان آدم جعدًا، فدل أنه كانت له لمة، وأن الجعودة لا تتبين إلا في طول الشعر، وهذِه الآثار كلها تدل أن اتخاذ اللمم وترجيلها من سنن النبيين والمرسلين صلوات الله وسلامه عليهم أجمعين.\nفصل:\nقوله في صفته ﵊: ليس بالأبيض الأمهق. يعني أن لونه ليس بالشديد البياض الفاحش الخارج عن حدِّ الحسن، وذلك أن المهق من البياض هو الذي لا يخالطه شيء من الحمرة كلون الفضة.\nوالقطط -بفتح الطاء وكسرها- الشعر الشديد الجعد، وقيل: الذي كان شعرات رأسه زبيبة، حكاه الداودي.\nوالسبط: الجعد بفتح الباء وإسكانها.\nوالآدم: الأسمر.\n(فصل) (^١):\nقوله في حديث ابن عباس في حق الدجال: (كأنها عنبة طافية). يريد: بارزة قد برزت وطفت كما يطفو الشيء فوق الماء.\nوترجيل الشعر: مشطه وتقويمه، يقال: شعر رجل -بفتح الجيم وكسرها- مسرح. عن صاحب \"العين\" (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) \"العين\" ٦/ ١٠٣ مادة: (رجل).","vol":"28","page":141},{"text":"واختلف في معنى المسيح ابن مريم على أقوال سلفت ونذكر منها هنا (بعضها) (^١):\nأحدها: لأنه كان لا يمسح بيده ذا عاهة إلا برئ، قاله ابن عباس.\nثانيها: المسيح: الصديق، قاله النخعي.\nثالثها: لأنه كان يمسح الأرض أي: يقطعها، قاله ثعلب.\nرابعها: لأنه خرج من بطن أمه ممسوحا بالدهن، ذكره كله ابن الأنباري. وقيل: لأنه مسح بالبركة حين ولد. وقيل: خرج من بطن أمه وقد مسح بالدهن. وقيل: لحسنه. وقيل: لأن زكريا مسحه. وقيل: للسيد المسوح. وقيل: لأنه كان ذا خمص برجليه، والأخمص جفا عن الأرض من باطن الرجل. وقيل: اسم خصه الله به.\nوروي عن عطاء، عن ابن عباس أنه قال: سمي مسيحًا؛ لأنه كان أمسح الرجل، فلم يكن لرجله أخمص، وهو ما يتجافى عن الأرض من وسطها فلا يقع عليها، (وهذا سلف) (^٢). قال: وإنما سمي الدجال مسيحا، لأن إحدى عينيه ممسوحة، والأصل فيه مفعول فصرف إلى فعيل.\nقال ثعلب: والدجال مأخوذ من قولهم: دجل في الأرض، ومعناه: ضرب فيها وطافها. وقال مرة أخرى: قد دجل إذا لبَّس وموَّه.\nوقال ابن دريد: اشتقاقه من قولهم: دجلت الشيء إذا سترته، كأنه يستر الحق ويغطيه ويلبس بتمويهه، ومنه سميت دجلة؛ كأنها حين فاضت على الأرض سترت مكانها (^٣).\n_________\n(^١) في الأصل: أقوالًا.\n(^٢) من (ص ٢).\n(^٣) \"جمهرة اللغة\" ١/ ٤٥٠ مادة: (جدل).","vol":"28","page":142},{"text":"وقال في \"الغريبين\": لأنه يقطع الأرض.\nوقوله: (شثن الكفين والقدمين) قال الخليل: الذي في أنامله غلظ، وقد شثن شثنًا (^١).\nوقال أبو عبيد: هما إلى الغلظ (^٢)، فكان كفه - ﵇ - ممتلئًا لحمًا، وبين ذلك قول أنس: وكان ضخم اليدين والقدمين، غير أن كفه مع ضخامتها كانت لينة، كما روي عن أنس - ﵁ - أنه قال: ما مسست حريرة ألين من كف رسول الله - ﷺ - (^٣).\nوعبارة الخطابي: يريد الغليظ الكفين الواسعان (^٤).\nفإن قلت: قد قال أبو حاتم عن الأصمعي: الشثن غلظ الكف وخشونتها، وأنشد قول امرئ القيس:\nوتعطوا برخص غير شثن كأنه … أساريع ظبي أو مساويك أسحل\nفعلى تأويل الأصمعي: البيت يعارض قول أنس في صفة رسول الله - ﷺ - أنه كان خشن اليدين مع قوله: (ما مسست حريرة ألين من كفه).\nقلت: قول الأصمعي من أفراده، ولا فسر أحد بيت امرئ القيس عليه، وقد فسر الطوسي البيت بما يوافق قول الأولين، فقال: قوله: بكف غير شثن. أي: غير غليظ جاف. وهو الصواب؛ لأن الشاعر إنما وصف كف جارية والمستحب فيها الرقة واللطافة، ألا تراه أنه شبهها في الرقة بالدود البيض الرقاق اللينة التي تكون في الرمل أو بمساويك رقاق ولم يصفها بالغلظ والامتلاء، وذلك لا يستحب\n_________\n(^١) \"العين\" ٦/ ٢٥٠ مادة: شثن.\n(^٢) \"غريب الحديث\" لابن سلام ١/ ٣٨٨.\n(^٣) سلف برقم (١٩٧٣) كتاب الصوم، باب ما يذكر من صوم النبي - ﷺ - وإفطاره.\n(^٤) \"أعلام الحديث\" ٣/ ٢١٥٦.","vol":"28","page":143},{"text":"في النساء وهو مستحب في الرجال، ولا يمنع أحد أن تكون كفه ممتلئة لحمًا شديد الرطوبة غير خشنة، فلا تعارض بينهما، ولو صح تأويل من جعل الشثن الخشن لأمكن الجمع؛ لأنها خشنة باعتبار المهنة.\nقالت عائشة - ﵂ -: كان - ﵇ - في مهنة أهله يرقع الثوب ويخصف النعل (^١). وفي حديث آخر: ويحلب الشاء.\nوإذا كان - ﵇ - يعمل بيديه حدثت له الخشونة، وإذا ترك ذلك عاد إلى أصل جبلته سريعًا وهي لين الكف، فأخبر أنس عن كلتا الحالتين، فلا تعارض في ذلك لو كان التأويل كما قال الأصمعي، وتأويل الجماعة مغن عن هذا التخريج.\nوقال في \"الصحاح\" الشثن بالتحريك مصدر، شثنت كفه بالكسر. أي: خشنت وغلظت (^٢) وهو بالثاء المثلثة، قال: يقول: رجل شثن الأصابع بالتسكين ونحوه.\nقال ابن التين: ولم يساعد الجوهري عليه.\nوقال ابن جرير: إنه غلظها في خشونة.\nفصل:\n(قوله) (^٣) في حديث ابن عباس: (مخطوم بخلبة) قال صاحب \"العين\": هي حبل من ليف (^٤).\n_________\n(^١) رواه ابن حبان ٢١/ ٤٩٠، من حديث عروة عن عائشة، وعزاه العراقي في \"تخريج الإحياء\" ١/ ٦٠٩ لأحمد من حديث عائشة، وقال: رجاله رجال الصحيح.\n(^٢) \"الصحاح\" ٥/ ٢١٤٢ مادة: (شثن).\n(^٣) من (ص ٢).\n(^٤) \"العين\" ٤/ ٢٧٠.","vol":"28","page":144},{"text":"قال الجوهري: وهي بضم اللام وسكونها (^١). قال ابن فارس والقزاز: إن الخلبة الليف (^٢).\nوقال الخطابي: الخلبة: كل حبل أجيد فتله من لِيفٍ أو قنَّب أو غير ذلك ما كان. ويقال: بل هو ليف المقل (^٣).\nوفيه: بيان أن موسى - ﵇ - حج، خلافًا لما يقوله اليهود أنه لم يحج ولم يتخذ البيت منسكًا قط.\nفصل:\nقول أنس - ﵁ - أنه مات ابن ستين هو قول عروة بن الزبير.\nوروي عن ابن عباس خلاف هذا، قال: أقام - ﵇ - بمكة ثلاث عشرة سنة يوحى إليه، وبالمدينة عشرًا، ومات وهو ابن ثلاث وستين سنة. وقد سلف الاختلاف واضحًا في سنه.\nفصل:\nقوله: (ليس بالطويل البائن) أي: ليس بخارج عن الحد في طوله ولا بالقصير. يعني: أنه كان معتدلًا.\nفصل:\nحديث البراء لعله كان في الحرب، قاله الداودي.\nوقوله: (إن جمته لتضرب قريبًا من منكبيه) وقال بعده شعبة: شعره يبلغ شحمة أذنيه؛ لأن شحمة الأذن هي معلق القرط.\nوقول أنس: (إلى منكبيه) وقال أيضًا: (بين أذنيه وعاتقه) لعلها صفات مرات، لعله نقص منها عندما حلق في حج أو عمرة أو غيرهما.\n_________\n(^١) \" الصحاح\" ١/ ١٢٢، مادة: (خلب).\n(^٢) \"مجمل اللغة\" ١/ ٢٩٩ مادة: (خلب).\n(^٣) \"أعلام الحديث\" ٣/ ٢١٥٨.","vol":"28","page":145},{"text":"والجمة بالضم: مجمع شعر الرأس، وهي أكثر من الوفرة. قال الجوهري وقال ابن فارس: اللمة بالكسر: الشعر يجاوز شحمة الأذن، (فإذا بلغت المنكبين فهي جمة، كذا في \"الصحاح\" هنا (^١).\nوقال في (وفر): الوفرة: الشعرة إلى شحمة الأذن، ثم الجمة، ثم اللمة وهي التي ألمت بالمنكبين (^٢)، وكذا قال الهروي: سميت لمة؛ لأنها ألمت بالمنكبين، قال) (^٣) فإذا زادت فهي جمة ورجل مجم، قال: فإذا بلغت شحمة الأذنين فهي وفرة (^٤).\nوقوله: (قد رجلها فهي تقطر ماء) قال أبو عبد الملك: يريد مشطها بالماء، قال: والترجيل أن يبل الرأس ثم يمشط.\nوقال ابن السكيت: شعر رجل ورحل: إذا لم يكن شديد الجعودة ولا سبطًا (^٥). تقول فيه: رجَّل شعره ترجيلًا.\nوقال القزاز: ترجيل الشعر: دهنه ومشطه وتسكين شعثه. وقال الداودي: هو أن يمسه بماء أو دهن ثم يمشط ويرسل.\nوقوله: (كان شعره رجلًا) هو بكسر الجيم وفتحها (كما سلف) (^٦).\nفصل:\nقد فسرنا قوله: (عنبة طافية) وقال الأخفش: يريد عنبة طفت وامتلأت وبرزت. وقال غيره: ذهب ضوؤها ونقصت.\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٣٢.\n(^٢) \"الصحاح\" ٢/ ٨٤٧ مادة: (وفر).\n(^٣) من (ص ٢).\n(^٤) كما في \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٥٥٦.\n(^٥) \"إصلاح المنطق\" ص ٥٢.\n(^٦) من (ص ٢).","vol":"28","page":146},{"text":"وقيل: شبهها بحبة عنب وقد فضخت وذهب ماؤها.\nوقيل: أراد أن عينه قد خرج الناظر الأسود الذي فيها؛ لأن كل شيء طفر فقد طفا، وطافية غير مهموز؛ لأنه من طفا يطفو من ذوات الواو على هذا، وعلى من قال: فضخت وذهب ماؤها مهموز من طفئت تطفأ، وعنبة بناءً نادرًا إلا أن الأغلب على هذا البناء الجمع نحو قرد وقردة إلا أنه جاء للواحد عنبة وحبرة.\nفصل:\nاختلف في الدجال هل يقال فيه المسيح بتخفيف السين أو بتشديدها؟ فقيل بالتخفيف فيه وفي عيسى - ﷺ -، قاله ابن قتيبة.\nوقال الجوهري: يسمى الدجال مسيحًا بالتخفيف من سياحته وبالتثقيل، لأنه ممسوح العين اليمنى (^١).\nفصل:\nمن الغريب ما حكاه ابن التين أنه قيل: إن هذا الحديث دل على أن الدجال يدخل مكة دون المدينة. وفيه نظر، ولا حاجة إلى ذكر ذلك، فالأدلة (ثابتة) (^٢) على أنه لا يدخلها.\nفصل:\nقوله: (لم أر بعده شبهًا له) قال الجوهري: شِبْه وَشَبه لغتان (بمعنى) (^٣)، يقال: هذا شبه، أي: شبيهه، وبينهما شَبَهٌ بالتحريك (^٤).\n_________\n(^١) \"الصحاح\" ١/ ٤٠٥. مادة (مسح).\n(^٢) في (ص ٢): قائمة.\n(^٣) من (ص ٢).\n(^٤) ٦/ ٢٢٣٦.","vol":"28","page":147},{"text":"<span data-type='title' id=toc-3588>٦٩ - باب التَّلْبِيدِ</span>\n٥٩١٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: مَنْ ضَفَّرَ فَلْيَحْلِقْ، وَلَا تَشَبَّهُوا بِالتَّلْبِيدِ.\nوَكَانَ ابْنُ عُمَرَ يَقُولُ: لَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - مُلَبِّدًا. [انظر: ١٥٤٠ - فتح ٣٦٠]\n\n٥٩١٥ - حَدَّثَنِي حِبَّانُ بْنُ مُوسَى وَأَحْمَدُ بْنُ مُحَمَّدٍ قَالَا: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يُهِلُّ مُلَبِّدًا يَقُولُ: «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ». لَا يَزِيدُ عَلَى هَؤُلَاءِ الْكَلِمَاتِ. [انظر: ١٥٤٠ - مسلم: ١١٨٤ - فتح ١٠/ ٣٦٠]\n\n٥٩١٦ - حَدَّثَنِي إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ حَفْصَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، مَا شَأْنُ النَّاسِ حَلُّوا بِعُمْرَةٍ وَلَمْ تَحْلِلْ أَنْتَ مِنْ عُمْرَتِكَ؟ قَالَ: «إِنِّي لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَرَ». [انظر: ١٥٦٦ - مسلم: ١٢٢٩ - فتح ١٠/ ٣٦٠]\nذكر فيه عن عمر قَالَ: مَنْ ضَفَّرَ فَلْيَحْلِقْ، وَلَا تَشَبَّهُوا بِالتَّلْبِيدِ.\nوَكَانَ ابن عُمَرَ يَقُولُ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - مُلَبِّدًا.\nثم ساق حديث ابن عمر - ﵄ -: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يُهِلُّ مُلَبِّدًا يَقُولُ: \"لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ .. \" الحديث.\nثم ساق أيضًا حديث حفصة: أنه - ﵇ - قال لها: \"إِنِّي لَبَّدْتُ رَأْسِي .. \" الحديث.\nوقد سلف في الحج (^١).\n_________\n(^١) سلف برقم (١٥٦٦) باب التمتع والإقران والإفراد بالحج.","vol":"28","page":148},{"text":"والتلبيد أن يجعل (الصمغ) (^١) في الغسول، ثم يلطخ بها رأسه عند الإحرام؛ ليمعنه ذلك من الشعث والتقمل في الإحرام.\nوروي: (تشبهوا) بالضم، والصحيح الفتح كما قاله ابن بطال، والمعنى (لا تتشبهوها) (^٢)، ومن رواه بالضم أراد لا تشبهوا علينا.\nوالضفر أن يضفر شعره ذو الشعر الطويل؛ ليمعنه ذلك من الشعث، والتضفير مثله، ومن فعل هذا لم يجز له أن يقصر على من يراه وهو مالك؛ لأنه فعل ما يشبه التلبيد الذي أوجب الشارع فيه الحلاق؛ ولذلك رأى عمر الحِلاق على من فعل ذلك.\nومعنى: (لا تشبهوا بالتلبيد) أي: تفعلوا أفعالًا تشبه التلبيد في الانتفاع بها وهي العقص والضفر، ثم تقصرون ولا تحلقون تقولون: لم نلبد، فمن فعل فهو ملبد وعليه الحلاق (^٣)، فإن لبدت المرأة قال مالك: تقصر. ومعناه أنها ممنوعة من الحلق فتقصر بعد أن تنسك وتدهن حتى يذهب التلبيد، وقول حفصة - ﵂ -: (ما شأن الناس حلوا؟) يقال: حل من إحرامه وأحل بمعنى.\n_________\n(^١) في (ص ٢): الصبغ.\n(^٢) في \"شرح ابن بطال\" ٩/ ١٥٩: تشبهوا.\n(^٣) \"شرح ابن بطال\" ٩/ ١٥٩.","vol":"28","page":149},{"text":"<span data-type='title' id=toc-3589>٧٠ - باب الْفَرْقِ</span>\n٥٩١٧ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ مُوَافَقَةَ أَهْلِ الْكِتَابِ فِيمَا لَمْ يُؤْمَرْ فِيهِ، وَكَانَ أَهْلُ الْكِتَابِ يَسْدِلُونَ أَشْعَارَهُمْ، وَكَانَ الْمُشْرِكُونَ يَفْرُقُونَ رُءُوسَهُمْ، فَسَدَلَ النَّبِيُّ - ﷺ - نَاصِيَتَهُ، ثُمَّ فَرَقَ بَعْدُ. [انظر: ٣٥٥٨ -\nمسلم: ٢٣٣٦ - فتح ١٠/ ٣٦١]\n\n٥٩١٨ - حَدَّثَنَا أَبُو الْوَلِيدِ وَعَبْدُ اللهِ بْنُ رَجَاءٍ قَالَا: حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ الطِّيبِ فِي مَفَارِقِ النَّبِيِّ - ﷺ - وَهْوَ مُحْرِمٌ.\nقَالَ عَبْدُ اللهِ: فِي مَفْرِقِ النَّبِيِّ - ﷺ -. [انظر: ٢٧١ - مسلم: ١١٩٠ - فتح ١٠/ ٣٦١]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -: كَانَ النَّبِيُّ - ﷺ - يُحِبُّ مُوَافَقَةَ أَهْلِ الكِتَابِ فِيمَا لَمْ يُؤْمَرْ فِيهِ بشيء، وَكَانَ أَهْلُ الكِتَابِ يَسْدِلُونَ أَشْعَارَهُمْ، وَكَانَ المُشْرِكُونَ يَفْرُقُونَ رُءُوسَهُمْ، فَسَدَلَ النَّبِيُّ - ﷺ - نَاصِيَتَهُ، ثُمَّ فَرَقَ بَعْد ذلك.\nوحديث عائشة - ﵂ - قالت: كَأَنِّي أَنْظُرُ إلى وَبِيصِ الطِّيبِ فِي مَفَارِقِ رسول الله - ﷺ - وَهْوَ مُحْرِمٌ.\nقال عبد الله -يعني: ابن رجاء أحد رواته- فِي مَفْرِقِ رسول الله - ﷺ -.\nالشرح:\nفرق شعر الرأس سنة، (ولا يكون إلا مع كثرة الشعر وطوله، وقد قيل: إنها من ملة إبراهيم وسنته) (^١).\nوروى ابن وهب عن أسامة بن زيد أن عمر بن عبد العزيز كان إذا\n_________\n(^١) من (ص ٢).","vol":"28","page":150},{"text":"انصرف من الجمعة أقام على باب المسجد حرسًا يجرون كل من لم يفرق شعره.\nقال مالك: ورأيت عامر بن عبد الله بن الزبير، وربيعة بن أبي عبد الرحمن، وهشام بن عروة يفرقون شعورهم، وكانت لهشام جمة إلى كتفه.\nفإن قلت: قوله: (كان يحب موافقة أهل الكتاب) يعارض الحديث السالف: \"إن اليهود والنصارى لا يصبغون فخالفوهم\".\nقلت: حديث ابن عباس يحتمل أن يكون في أول الإسلام في وقت قوي فيه طمع الشارع رجوع أهل الكتاب وإنابتهم إلى الإسلام، وأحب موافقتهم على وجه التآلف لهم والتأنيس مع أن أهل الكتاب كانوا أهل شريعة، وكان المشركون لا شريعة لهم، فسدل النبي - ﵇ - ناصيته؛ إذ كان ذلك مباحًا؛ لأنه لم يأته نهي عن ذلك، ثم أراد الله نسخ السدل بالفرق، فأمر نبيه بفرق شعره وترك موافقة أهل الكتاب.\nوالحديث يدل على صحة هذا، وهو قول ابن عباس: كان - ﵇ - يحب موافقة أهل الكتاب، و(كان): إخبار عن فعل متقدم. وقوله: (ثم فرق). إخبار عن فعل متأخر وقع منه مخالفة أهل الكتاب، وهذا هو النسخ بعينه، وهو كقوله: \"إن اليهود والنصارى لا يصبغون فخالفوهم\" فأمر بمخالفتهم أمرًا عامًّا، وقد يستدل به على أن شرع من قبلنا شرع لنا ما لم يرد ناسخ.\nفائدة:\nالسدل: الإرخاء، (فيترك سابلًا على هيئته، والتفريق: أن يقيم شعر ناصيته، يمينًا وشمالًا ويظهر جبهته وجبينه من الجانبين) قال الجوهري:","vol":"28","page":151},{"text":"سدل ثوبه يَسْدُله -بالضم- سدلًا، أي أرخاه (^١)، قال ابن التين: (وقراءته) (^٢) بكسر الدال، (قلت: الضم ما ضبطه الدمياطي أيضًا، وذكر ما أسلفناه عن الجوهري، وشعر مسدل.\nوعبارة \"المطالع\" تبعًا \"للمشارق\" السدل: إرسال الشعر على الوجه من غير تفريق (^٣).\nقال: وقوله: (فرق رسول الله - ﷺ -)، (وكانوا يفرقون) بالتخفيف أشهر وشده بعضهم، والمصدر: الفرق بالسكون وقد انفرق شعره انقسم في مفرقه، وهو وسط رأسه وأصله الفرق بين الشيئين، والمفرق مكان فرق الشعر من الجبين إلى دائرة وسط الرأس، يقال: بفتح الراء والميم وكسرهما، وكذا مفرق الطريق: الموضع الذي يتشعب منه طريق آخر، ووبيص الطيب: لمعانه، والناصية: شعر مقدم الرأس كله) (^٤).\n_________\n(^١) \"الصحاح\" ٥/ ١٧٢٨. مادة: (سدل).\n(^٢) في (ص ٢): وقرأناه.\n(^٣) \"مشارق الأنوار\" ٢/ ٢١١.\n(^٤) من (ص ٢).","vol":"28","page":152},{"text":"<span data-type='title' id=toc-3590>٧١ - باب الذَّوَائِبِ</span>\n٥٩١٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا الْفَضْلُ بْنُ عَنْبَسَةَ، أَخْبَرَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ ح (^١). وَحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: بِتُّ لَيْلَةً عِنْدَ مَيْمُونَةَ بِنْتِ الْحَارِثِ خَالَتِي، وَكَانَ رَسُولُ اللهِ - ﷺ - عِنْدَهَا فِي لَيْلَتِهَا، قَالَ: فَقَامَ رَسُولُ اللهِ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ، فَقُمْتُ عَنْ يَسَارِهِ، قَالَ: فَأَخَذَ بِذُؤَابَتِي فَجَعَلَنِي عَنْ يَمِينِهِ.\nحَدَّثَنَا عَمْرُو بْنُ مُحَمَّدٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ بِهَذَا، وَقَالَ: بِذُؤَابَتِي أَوْ بِرَأْسِي.\n[انظر: ١١٧ - مسلم: ٧٦٣ - فتح ١٠/ ٣٦٣]\nذكر فيه حديث ابن عباس - ﵄ - في مبيته عند ميمونة وفي آخره: فَأَخَذَ بِذُؤَابَتِي فَجَعَلَنِي عَنْ يَمِينِهِ.\nوفي لفظ: بذؤابتي أو برأسي. وشيخ شيخه الفضل بن عنبسة أبو الحسن الخزاز الواسطي من أفراده، مات سنة ثلاث ومائتين (^٢)، (وفسر \"المطالع\" الذؤابة بالناصية، فقال: بذؤابتي: بناصيتي، وعبارة بعضهم: هي شعر الناصية وميلها.\nوعبارة الجوهري: الذؤابة من الشعر والجمع الذوائب) (^٣) (^٤)،\n_________\n(^١) في الأصل: في هكذا منقوطة.\n(^٢) ورد بهامش الأصل: ما قاله شيخنا هو في \"الكمال\" وفي \"التذهيب\": سبع وتسعين ومائة وهذا أيضًا في \"الكمال\" وكذا في \"الكاشف\" وفي \"التذهيب\" روى له البخاري حديثًا واحدًا معروفًا انتهى وهو هذا الحديث، وهو مقرون هنا. [قلت: وانظر: \"طبقات ابن سعد\" ٧/ ٣١٥، \"تهذيب الكمال\" ٢٣/ ٢٤٠ (٤٧٤٢)، \"تذهيب التهذيب\" ٨/ ٢٨١ - ٢٨٢].\n(^٣) من (ص ٢).\n(^٤) \"الصحاح\" ١/ ١٢٦.","vol":"28","page":153},{"text":"والذوائب إنما يجوز اتخاذها للغلام إذا كان في رأسه شعر غرة، وأما إذا حلق شعره كله وترك له ذؤابة فهو (الفرع) (^١) المنهي عنه، كما ستعلمه.\nوفي أبي داود من حديث ابن عمر أنه - ﵇ - نهى عن القزع (^٢)، وهو أن يحلق الصبي ويترك له ذؤابة، والذؤابة، مهموزة. قال ابن التين: أن يترك الشعر في بعض الرأس ويحلق أكثره.\nقال: وقيل: أن يترك الشعر في وسط الرأس ويحلق سائره، وكذلك الطرة والصدع، وأصل جمع ذؤابة: ذأائب؛ لأن الألف التي في ذؤابة كألف رسالة، حقها أن تبدل من همزة في الجمع، لكن استثقلوا أن تقع ألف الجمع بين همزتين، فأبدلوا من الأولى واوا (قاله الجوهري) (^٣) (^٤).\n_________\n(^١) كذا بالأصل ولعل الصواب: (القزع).\n(^٢) \"سنن أبي داود\" (٤١٩٣).\n(^٣) من (ص ٢).\n(^٤) \"الصحاح\" ١/ ١٢٦ مادة: (ذأب).","vol":"28","page":154},{"text":"<span data-type='title' id=toc-3591>٧٢ - باب الْقَزَعِ</span>\n٥٩٢٠ - حَدَّثَنِي مُحَمَّدٌ قَالَ: أَخْبَرَنِي مَخْلَدٌ قَالَ: أَخْبَرَنِي ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ حَفْصٍ، أَنَّ عُمَرَ بْنَ نَافِعٍ أَخْبَرَهُ، عَنْ نَافِعٍ -مَوْلَى عَبْدِ اللهِ- أَنَّهُ سَمِعَ ابْنَ عُمَرَ - ﵄ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَنْهَى عَنِ الْقَزَعِ. قَالَ عُبَيْدُ اللهِ: قُلْتُ: وَمَا الْقَزَعُ؟ فَأَشَارَ لَنَا عُبَيْدُ اللهِ قَالَ: إِذَا حَلَقَ الصَّبِيَّ وَتَرَكَ هَا هُنَا شَعَرَةً، وَهَا هُنَا وَهَا هُنَا. فَأَشَارَ لَنَا عُبَيْدُ اللهِ إِلَى نَاصِيَتِهِ وَجَانِبَيْ رَأْسِهِ. قِيلَ لِعُبَيْدِ اللهِ: فَالْجَارِيَةُ وَالْغُلَامُ؟ قَالَ: لَا أَدْرِي، هَكَذَا قَالَ: الصَّبِيِّ. قَالَ عُبَيْدُ اللهِ: وَعَاوَدْتُهُ فَقَالَ: أَمَّا الْقُصَّةُ وَالْقَفَا لِلْغُلَامِ فَلَا بَأْسَ بِهِمَا، وَلَكِنَّ الْقَزَعَ أَنْ يُتْرَكَ بِنَاصِيَتِهِ شَعَرٌ وَلَيْسَ فِي رَأْسِهِ غَيْرُهُ، وَكَذَلِكَ شَقُّ رَأْسِهِ هَذَا وَهَذَا. [٥٩٢١ - مسلم: ٢١٢٠ - فتح ١٠/ ٣٦٣]\n\n٥٩٢١ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ المُثَنَّى بْنِ عَبْدِ اللهِ بْنِ أَنَسِ بْنِ مَالِكٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الْقَزَعِ. [انظر: ٥٩٢٠ - مسلم: ٢١٢٠ - فتح ١٠/ ٣٦٤]\nذكر فيه حديث ابن عمر - ﵄ - أنه - ﵇ - نهى عن القزع، قَالَ عُبَيْدُ اللهِ: قُلْتُ: وَمَا القَزَعُ؟ فَأَشَارَ لَنَا عُبَيْدُ اللهِ، قَالَ: إِذَا حَلَقَ الصَّبِيَّ وَتَرَكَ ههنا شَعَرَ، وَههنا وَههنا. وَأَشَارَ لنَا عُبَيْدُ اللهِ إِلَى نَاصِيَتِهِ وَجَانِبَيْ رَأْسِهِ. قِيلَ لِعُبَيْدِ اللهِ: فَالْجَارِيَةُ وَالْغُلَامُ؟ قَالَ: لَا أَدْرِي، هَكَذَا قَالَ: الصَّبِيِّ. قَالَ عُبَيْدُ اللهِ: وَعَاوَدْتُهُ فَقَالَ: أَمَّا القُصَّةُ وَالْقَفَا لِلْغُلَامِ فَلَا بَأْسَ بِهِمَا، ولكن القَزَعَ أَنْ يُتْرَكَ بِنَاصِيَتِهِ شَعَرٌ وَلَيْسَ فِي رَأْسِهِ غَيْرُهُ، وَكَذَلِكَ شَقُّ رَأْسِهِ هذا وهذا.\nوحديث ابن عمر أيضًا: أن رسول الله - ﷺ - نهى عن القزع.\nأصل القزع -بفتح القاف والزاي-: قطع السحاب، فسمي ما يترك في الرأس من الشعر قزعًا، كذلك.","vol":"28","page":155},{"text":"وقال ابن السكيت: هو أن يفوت من الرأس مواضع فلا يكون فيها شعر.\nقال ثابت: لم يبق من شعره إلا قزع، الواحدة: قزعة، ومثله: ما في السماء قزعة.\nوقال ابن فارس: هو أن يحلق رأس الصبي، ويترك الشعر في مواضع منه متفرقا، وهو الذي جاء النهي عنه (^١).\nقال العلماء: والحكمة في النهي عنه أنه تشويه للخلق، وقد روى أبو داود في حديث المعنى الذي من أجله نهى عنه (^٢).\nفقال: حدثنا الحلواني: ثنا يزيد بن هارون، ثنا الحجاج بن حسان، قال: دخلنا على أنس بن مالك، فقال: حدثتني (أختي) (^٣) المغيرة قالت: دخل علينا رسول الله - ﷺ - وأنت يومئذ غلام ولك قرنان، فمسح رأسك وبرك عليك وقال: \"احلقوا هذين أو قصوهما، فإن هذا زي اليهود\".\nوقيل: إنه زي أهل الشر والدعارة، وحقيقته حلق بعض الرأس مطلقًا، وقيل: إنه حلق بعض مواضع متفرقة منه، وهو قول الغزالي في \"الإحياء\" (^٤).\nفائدة:\nالقُصَّة -بضم القاف وفتح الصاد المشددة- وقال ابن التين: هي بفتح القاف، في بعض النسخ: وصوابها الضم. وهي شعر الناصية.\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٥٢ مادة: (قزع).\n(^٢) سبق تخريجه.\n(^٣) كذا بالأصل وفي الهامش: بيان: أمي. وفي \"سنن أبي داود\" (٤١٩٧): (أختي).\n(^٤) \"الإحياء\" ١/ ١٤٠.","vol":"28","page":156},{"text":"والقفا: مقصور (^١) ويكتب بالألف، (وربما مدَّ) (^٢).\nخاتمة:\nقال النووي في \"شرح مسلم\": أجمع العلماء على كراهة القزع إذا كان في مواضع متفرقة، إلا أن يكون لمداواة ونحوها، وهي كراهة تنزيه، وقال بعض أصحاب مالك: لا بأس به في القصة للغلام أو القفا للغلام (^٣).\nفرع:\nقال الغزالي في \"الإحياء\": لا بأس بحلق جميع الرأس لمن أراد التنظيف، ولا بأس بتركه لمن أراد أن يدهن ويترجل (^٤).\nوادعى ابن عبد البر الإجماع على إباحة حلق الجميع (^٥).\nوهو رواية عن أحمد، وروي عنه أنه مكروه؛ لما روي أنه من وصف الخوارج.\nولا خلاف أنه لا تكره إزالته بالمقراض إلا عند التحلل من النسك، ويكره الحلق للمرأة من غير ضرورة، فإن عجزت عن معالجته ودهنه وأذاها هوام؛ احتمل أنه لا يكره ولها إزالته، ونص عليه بعضهم.\n_________\n(^١) ورد بهامش الأصل ما نصه: حكى المؤلف في \"شرح التنبيه\" عن أبي الحسن بن (....) \"شرح الجمل\" أنه حكى عن الفراء مده وقصره، انتهى.\n(^٢) من (ص ٢).\n(^٣) \" شرح النووي\" ١٤/ ١٠١.\n(^٤) \"الإحياء\" ١/ ١٤١.\n(^٥) \"الإجماع\" ص ٣٥٥.","vol":"28","page":157},{"text":"<span data-type='title' id=toc-3592>٧٣ - باب تَطْيِيبِ المَرْأَةِ زَوْجَهَا بِيَدَهَا</span>\n٥٩٢٢ - حَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: طَيَّبْتُ النَّبِيَّ - ﷺ - بِيَدِي لِحُرْمِهِ، وَطَيَّبْتُهُ بِمِنًى قَبْلَ أَنْ يُفِيضَ. [انظر: ١٥٣٩ - مسلم: ١١٨٩ - فتح ١٠/ ٣٦٦]\nذكر فيه حديث عائشة - ﵂ -: طَيَّبْتُ رسول الله - ﷺ - بِيَدِي لِحُرْمِهِ، وَطَيَّبْتُهُ بِمِنى قَبْلَ أَنْ (يُفِيضَ) (^١). وقد سلف في الحج (^٢).\nوالحرم -بضم الحاء (وسكون الراء) (^٣): الإحرام، قاله ابن فارس والجوهري والهروي (^٤)، ولا مانع منه.\nوقال ابن التين: الذي قرأناه لحرمه -بالكسر- واللغة على الضم - كما ذكرنا وهما روايتان، (والحديث ظاهر فيما ترجم له) (^٥).\n_________\n(^١) في (ص ٢): يقبض.\n(^٢) سلف برقم (١٥٣٩) باب الطيب عند الإحرام.\n(^٣) من (ص ٢).\n(^٤) \"مجمل اللغة\" ١/ ٢٢٨، \"الصحاح\" ٥/ ١٨٩٥ مادة: (حرم)، انظر: \"النهاية في غريب الحديث\" ١/ ٣٧٣.\n(^٥) من (ص ٢).","vol":"28","page":158},{"text":"<span data-type='title' id=toc-3593>٧٤ - باب الطِّيبِ فِي الرَّأْسِ وَاللِّحْيَةِ</span>\n٥٩٢٣ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَسْوَدِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أُطَيِّبُ النَّبِيَّ - ﷺ - بِأَطْيَبِ مَا يَجِدُ، حَتَّى أَجِدَ وَبِيصَ الطِّيبِ فِي رَأْسِهِ وَلِحْيَتِهِ. [انظر: ٢٧١ - مسلم: ١١٩٠ - فتح ١٠/ ٣٦٦]\nذكر فيه حديث عائشة - ﵂ -: كُنْتُ أُطَيِّبُ النَّبِيَّ - ﷺ - بِأَطْيَبِ مَا يَجِدُ، حَتَّى أَجِدَ وَبِيصَ الطِّيبِ فِي رَأْسِهِ وَلِحْيَتِهِ.\nوهو يدل على أن مواضع الطيب من الرجال مخالف لمواضعه من النساء، وذلك أن عائشة ذكرت أنها كانت تجد وبيص الطيب في رأس رسول الله - ﷺ - ولحيته، فدل ذلك أنها إنما كانت تجعل الطيب في شعره لا في وجهه كما يفعله النساء، فيخططن وجوههن بالطيب يتزين بذلك، وهذا لا يجوز للرجال (^١)، بدليل هذا الحديث وهو مباح للنساء؛ لأن جميع أنواع الزينة بالحلي والطيب ونحوه جائز لهن ما لم يغيرن شيئًا من خلقهن.\n_________\n(^١) ورد بهامش الأصل: في عدم الجواز نظر، والاستدلال بهذا أيضًا على هذا الحكم فيه نظر.","vol":"28","page":159},{"text":"<span data-type='title' id=toc-3594>٧٥ - باب الامْتِشَاطِ</span>\n٥٩٢٤ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ سَهْلِ بْنِ سَعْدٍ، أَنَّ رَجُلًا اطَّلَعَ مِنْ جُحْرٍ فِي دَارِ النَّبِيِّ - ﷺ -، وَالنَّبِيُّ - ﷺ - يَحُكُّ رَأْسَهُ بِالْمِدْرَى، فَقَالَ: «لَوْ عَلِمْتُ أَنَّكَ تَنْظُرُ لَطَعَنْتُ بِهَا فِي عَيْنِكَ، إِنَّمَا جُعِلَ الإِذْنُ مِنْ قِبَلِ الأَبْصَارِ». [٦٢٤١، ٦٩٠١ - مسلم: ٢١٥٦ - فتح ١٠/ ٣٦٦]\nذكر فيه حديث سهل - ﵁ -: أَنَّ رَجُلًا اطَّلَعَ مِنْ جُحْرٍ فِي دَارِ رسول الله - ﷺ -، ورسول الله - ﷺ - يَحُكُّ رَأْسَهُ بِالْمِدْرى، فَقَالَ: \"لَوْ عَلِمْتُ أَنَّكَ تَنْظُرُ لَطَعَنْتُ بِهَا فِي عَيْنِكَ، إِنَّمَا جُعِلَ الإذْنُ مِنْ قِبَلِ الأَبْصَارِ\".\nالمدرى: بكسر الميم عند العرب كما قال ابن بطال: اسم للمشط- قال امرؤ القيس:\nتَظلُّ المدَارى في مُثَنًّى ومُرْسَلِ (^١)\nيريد ما انثنى من شعرها وانعطف وما استرسل، يصف امرأة بكثرة الشعر - وذكره أبو حاتم، عن الأصمعي وأبي عبيد، وقال المدارى: الأمشاط.\nوفي \"شرح ابن كيسان\": المدراء: العود الذي تدخله المرأة في شعرها لتضم بعضه إلى بعض (^٢)، ومن عادة العرب أن يكون بيده مدرى يخلل بها شعر رأسه أو لحيته أو يحك بها جسده، وقيل: إنها عود كالخلال لها رأس محدد، وقيل: بل هي حديدة، وقيل: شبه المشط وقيل: أعواد تحدد شبه المشط.\n_________\n(^١) ويروى: تضل العقاص؛ وتروى: يضل، بالياء، وأكثر الرواة على إنشادها بالتاء، قاله ابن الأنباري في \"شرح القصائد السبع الطوال\" ص ٦٣.\n(^٢) \"شرح ابن بطال\" ٩/ ١٦٣.","vol":"28","page":160},{"text":"قال سحيم عبد بني الحسحاس (^١):\nأشارت بمدراها وقالت لتربها … أعبد بني الحسحاس يزجي القوافيا\nوعبارة ابن التين، وهي عبارة الجوهري المدرى: القرن، وكذلك المدراة، وربما تصلح بها الماشطة قرون النساء وهي كالمسلة تكون معها يقال: تدرت المرأة: سرحت شعرها (^٢).\nوعبارة الداودي: المدرى المشط له الأسنان اليسيرة، وعبارة غيره: أنه شيء يعمل من حديد أو خشب على شكل (سن من) (^٣) أسنان المشط وأطول منه يسرح به الشعر الملبد ويستعمله من لا مشط له، وترجم البخاري الباب للامتشاط وهو سنة.\nوفي أبي داود: كان - ﵇ - ينهى عن كثير من الإرفاه (^٤) (^٥) ويأمر بالامتشاط غبًّا (^٦)، وفيه أيضًا: \"من كان له شعر فليكرمه\" (^٧).\n_________\n(^١) هو عبد حبشي اشتراه بنو الحسحاس، وهم بطن من بني أسد، وهو شاعر مخضرم، أسلم، وهو مجيد عرف بغزله الصريح وتشبيبه ببنات أسياده، وقد تمثل النبي - ﷺ - ببعض من شعره:\nكفى بالشيب والإسلام للمرء ناهيا\nوقد مات قتيلًا في زمن عمر بن الخطاب، وقيل: زمن عثمان.\nانظر: \"خزانة الأدب\" ٢/ ١٠٢ - ١٠٥.\n(^٢) \"الصحاح\" ٦/ ٢٣٣٥.\n(^٣) من (ص ٢).\n(^٤) ورد بهامش الأصل: (الإرفاه): كثرة التدهن والتنعم، وقيل: التوسع في المطعم والمشرب؛ لأنه من زي العجم وأرباب الدنيا.\n(^٥) \"سنن أبي داود\" (٤١٦٠).\n(^٦) \"سنن أبي داود\" (٤١٥٩).\n(^٧) المصدر السابق (٤١٦٣).\nوصححه الألباني في \"الصحيحة\" (٥٠٠).","vol":"28","page":161},{"text":"كره - ﵇ - الإفراط في التنعم والتدلل والترجيل من ذلك، فأمر بالقصد في ذلك وليس معناه ترك الطهارة والتنظيف، فإن الطهارة والنظافة من الدين.","vol":"28","page":162},{"text":"<span data-type='title' id=toc-3595>٧٦ - باب تَرْجِيلِ الحَائِضِ زَوْجَهَا</span>\n٥٩٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كُنْتُ أُرَجِّلُ رَأْسَ رَسُولِ اللهِ - ﷺ - وَأَنَا حَائِضٌ.\nحَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ مِثْلَهُ. [انظر: ٢٩٥ - مسلم: ٢٩٧ - فتح ١٠/ ٣٦٨]\nذكر فيه حديث عائشة - ﵂ -: كُنْتُ أُرَجِّلُ (رَأْسَ) (^١) رَسُولِ اللهِ - ﷺ - وَأَنَا حَائِضٌ.\nالترجيل: التسريح، كما سلف، وفيه أن ترجيل الشعر من زي أهل الإيمان والصلاح، وذلك من النظافة- وقد روى مالك عن يحيى بن سعيد أن أبا قتادة الأنصاري قال لرسول الله - ﷺ -: إن لي جمة أرجلها؟ فقال - ﵇ -: \"نعم وأكرمها\" وكان أبو قتادة ربما دهنها في اليوم مرتين؛ لما قال رسول الله - ﷺ - \"أكرمها\" (^٢).\nوهذا الحديث قد أسنده البزار عن يحي بن سعيد، عن محمد بن المنكدر، عن أبي قتادة فذكره.\nوقد روي عن رسول الله - ﷺ - خلاف تأويل أبي قتادة، فروى علي بن المديني عن يحيى بن سعيد، عن هشام، عن الحسن، عن عبد الله بن مغفل قال: نهى رسول الله - ﷺ - عن الترجيل إلا غبًّا (^٣).\n_________\n(^١) في (ص ٢): شعر.\n(^٢) \"الموطأ\" ص ٥٨٩.\n(^٣) رواه أبو داود (٤١٥٩) من طريق مسدد، وأحمد ٤/ ٨٦ من طريق عبد الله كلاهما عن يحيى بهذا السند، ورواه الترمذي (١٧٥٦) من طريق علي بن خشرم، والنسائي ٨/ ١٣٢ من طريق علي بن حجر كلاهما عن عيسى بن يونس، عن هشام، عن الحسن، عن عبد الله بن مغفل به.","vol":"28","page":163},{"text":"وروى ابن المبارك عن كهمس بن الحسن، عن ابن بريدة، عن رجل من أصحاب رسول الله - ﷺ - قال: نهى رسول الله - ﷺ - عن الإرفاه، قلت لابن بريدة: ما الإرفاه، قال: الترجيل كل يوم (^١).\nوروى ابن إسحاق عن عبد الله بن أبي أمامة، عن عبد الله بن كعب بن مالك، عن أبي أمامة قال: ذكر أصحاب رسول الله - ﷺ - يومًا عنده الدنيا، فقال: \"إن البذاذة (^٢) من الإيمان\" (^٣) والمراد بهذا الحديث -والله أعلم- بعض الأوقات، ولم يأمر بلزوم البذاذة في جميع الأحوال لتتفق الأحاديث.\nوقد أمر الله تعالى بأخذ الزينة عند كل مسجد، وأمر نبيه - ﷺ - باتخاذ الطيب وحسن الهيئة واللباس في (الجمع) (^٤) والأعياد وما شاكل ذلك من المحافل.\n_________\n(^١) رواه النسائي ٨/ ١٨٥، وفي \"الكبرى\" ٥/ ٤١١ (٩٣١٩) عن ابن علية، عن الجريري عن ابن بريدة أن رجلًا .. فذكره.\n(^٢) ورد بهامش الأصل ما نصه: البذاذة جاء تفسيرها في الحديث بالتقحل وقال ابن الأثير. رثاثة الهيئة إلى أن قال أراد التواضع في اللباس وترك التبجح به.\n(^٣) رواه أبو داود (٤١٦١)، والبيهقي في \"الشعب\" ٥/ ٢٢٧.\n(^٤) من (ص ٢).","vol":"28","page":164},{"text":"<span data-type='title' id=toc-3596>٧٧ - باب التَّرْجِيلِ</span>\n٥٩٢٦ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ أَشْعَثَ بْنِ سُلَيْمٍ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يُعْجِبُهُ التَّيَمُّنُ مَا اسْتَطَاعَ فِي تَرَجُّلِهِ وَوُضُوئِهِ. [انظر: ١٦٨ - مسلم: ٢٦٨ - فتح ١٠/ ٣٦٨]\nذكر فيه عن عائشة - ﵂ -: أن النَّبِيَّ - ﷺ - كَانَ يُعْجِبُهُ التَّيَمُّنُ مَا اسْتَطَاعَ فِي تَرَجُّلِهِ وَوُضُوئِهِ. سلف (^١).\nوالترجل من باب النظافة والزينة المباحة للرجال، وقد سلف في الباب قبله أنه في بعض الأوقات ومعناه الخصوص.\nوروى مالك عن زيد بن أسلم أن عطاء بن يسار أخبره قال: كان رسول الله - ﷺ - في المسجد فدخل رجل ثائر الرأس واللحية، فأشار إليه رسول الله - ﷺ - أن اخرج كأنه يعني: لصلاح شعر رأسه ولحيته، ففعل الرجل ثم رجع، فقال رسول الله - ﷺ -: \"أليس هذا خير من أن يأتي أحدكم ثائر الرأس كأنه شيطان\" (^٢).\n_________\n(^١) سلف برقم (١٦٨) كتاب الوضوء، باب التيمن في الوضوء والغسل.\n(^٢) \"الموطأ\" ص ٥٨٩.","vol":"28","page":165},{"text":"<span data-type='title' id=toc-3597>٧٨ - باب مَا يُذْكَرُ فِي الْمِسْكِ</span>\n٥٩٢٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ، إِلاَّ الصَّوْمَ فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ». [انظر: ١٨٩٤ - مسلم: ١١٥١ - فتح ١٠/ ٣٦٩]\nذكر فيه حديث أبي هريرة - ﵁ -، أن النَّبِيِّ - ﷺ - قَالَ: \"كُلُّ عَمَلِ ابن آدَمَ لَهُ، إِلَّا الصَّوْمَ فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ، وخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ المِسْكِ\". وقد سلف (^١).\nولا شك أن المسك أطيب الطيب، وقد روي من حديث أبي سعيد مرفوعًا (^٢) - وهذا الحديث شاهد له؛ لأنه لو كان الطيب فوق المسك لضرب به المثل في الطيب عنده تعالى.\nوقد سلف ما للعلماء في المسك في الذبائح. والخلوف بالضم: التغير.\nوقوله: \"كل عمل ابن آدم .. \" إلى آخره. يريد أنه أمر مخفي عن المخلوقين ولا يطلع عليه إلا الرب جلا جلاله فيعلمه حقيقة ويجازي عليه؛ لأن الحفظة ترى مسكًا عن الطعام، فالنية فيه إلى الله تعالى وبها يصير صائمًا.\n_________\n(^١) سلف برقم (١٨٩٤) كتاب الصوم، باب فضل الصوم.\n(^٢) ورد بهامش الأصل ما نصه: في \"صحيح مسلم\": \"والمسك أطيب الطيب\" من كلامه - ﵇ -[قلت: هو في مسلم برقم (٢٢٥٢)، كتاب: الألفاظ من الأدب، باب: كراهة قول الإنسان: خبث نفسي].","vol":"28","page":166},{"text":"وقد قال بعض العلماء: إن الصوم ربع الإيمان؛ لأنه جاء حديث أن الصبر نصف الإيمان (^١)، وفي حديث آخر \"الصوم نصف الصبر\" (^٢).\n_________\n(^١) رواه الطبراني ٩/ ١٠٤ من طريق أبي معاوية، عن الأعمش، عن أبي ظبيان، عن علقمة، موقوفًا على عبد الله بن مسعود، ورواه البيهقي في \"الشعب\" ١/ ٧٤ من طريق وكيع، عن الأعمش، به. وذكره البخاري تعليقا في كتاب الإيمان، ورواه أبو نعيم في \"الحلية\" ٥/ ٣٤، والبيهقي في \"الشعب\" ٧/ ١٢٣ مرفوعا من حديث زبيد عن أبي وائل عن عبد الله به، وقال البيهقي: المحفوظ عن ابن مسعود الموقوف عليه؛ وقال الهيثمي في \"المجمع\" ١/ ٥٧: رواه الطبراني موقوفا، ورجاله رجال الصحيح؛ وقال الألباني في \"الضعيفة\" (٤٩٩): منكر والموقوف أصح.\n(^٢) جزء من حديث: \"التسبيح نصف الإيمان .. \" رواه الترمذي (٣٥١٩) من حديث أبي الأحوص، عن أبي إسحاق عن جري النهدي، عن رجل من بني سليم به، ورواه أحمد ٤/ ٢٦٠، ومعمر في \"جامعه\" ١١/ ٢٩٦، والدارمي (٦٨٠)، والبيهقي في \"الشعب\" ٣/ ٢٩١؛ كلهم من حديث شعبة، عن أبي إسحاق به، والبيهقي في \"الشعب\" ١/ ٤٣٦ من حديث الثوري به، وقال الترمذي: حسن. وضعفه الألباني في \"ضعيف الترغيب\" (٩٤٤)، وقال: قول الترمذي: حسن. يعني أنه حسن لغيره كما نص عليه في \"العلل\".","vol":"28","page":167},{"text":"<span data-type='title' id=toc-3598>٧٩ - باب مَا يُسْتَحَبُّ مِنَ الطِّيبِ</span>\n٥٩٢٨ - حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا هِشَامٌ، عَنْ عُثْمَانَ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ كُنْتُ أُطَيِّبُ النَّبِيَّ - ﷺ - عِنْدَ إِحْرَامِهِ بِأَطْيَبِ مَا أَجِدُ. [انظر: ١٥٣٩ - مسلم: ١١٨٩ - فتح ١٠/ ٣٧٠]\nذكر فيه من حديث هِشَام، عَنْ عُثْمَانَ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عائشة - ﵂ - قَالَتْ: كُنْتُ أُطَيِّبُ النَّبِيَّ - ﷺ - عِنْدَ إِحْرَامِهِ بِأَطيَبِ مَا أَجِدُ.\nهذا الحديث أخرجه مسلم من حديث هشام أيضًا عن أخيه عثمان به- ومن حديث ابن عيينة عن عثمان (^١).\nوليس لعثمان في الصحيحين غير هذا الحديث الواحد، مات عثمان في خلافة أبي جعفر (^٢)، قاله الواقدي، وقد سلف فقهه.\n_________\n(^١) مسلم (١١٨٩) كتاب الحج.\n(^٢) ورد بهامش الأصل: في \"التهذيب\" قبل الأربعين يعني: وفاته.","vol":"28","page":168},{"text":"<span data-type='title' id=toc-3599>٨٠ - باب مَنْ لَمْ يَرُدَّ الطِّيبَ</span>\n٥٩٢٩ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَزْرَةُ بْنُ ثَابِتٍ الأَنْصَاريُّ قَالَ: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ، عَنْ أَنَسٍ - ﵁ - أَنَّهُ كَانَ لَا يَرُدُّ الطِّيبَ، وَزَعَمَ أَنَّ النَّبِيَّ - ﷺ - كَانَ لَا يَرُدُّ الطِّيبَ. [انظر: ٢٥٨٢ - فتح ١٠/ ٣٧٠]\nذكر فيه حديث أنس - ﵁ - أَنَّهُ كَانَ لَا يَرُدُّ الطِّيبَ، وَزَعَمَ أَنَّ النَّبِيَّ - ﷺ - كَانَ لَا يَرُدُّ الطِّيبَ.\nهذا الحديث سلف في الهبة، وترجم له باب: ما لا يرد من الهدية (^١).\nووجهه ما أخرجه أبو داود من حديث أبي هريرة رفعه: \"من عرض عليه طيب فلا يرده، فإنه طيب الريح خفيف المحمل\" (^٢).\n(ومن حديث كثير بن عبد الله) (^٣) عن أنس مرفوعًا \"حبب إلى من دنياكم النساء والطيب وجعلت قرة عيني في الصلاة\" (^٤)؛ لأنه كان يرى فيها الجنة وما وعد الله فيها، لأوليائه المؤمنين.\nقال الداودي: وفيه دليل على أنه ربما رد غيره إذا أهدى إليه، وذلك أنه يتأهب به للوقوف بين يدي الله ولملاقاة الملك فلا يرد شيئًا يتسرر به.\n_________\n(^١) سلف برقم (٢٥٨٢).\n(^٢) أبو داود (٤١٧٢)، ورواه مسلم (٢٢٥٣)، والنسائي ٨/ ١٨٩.\n(^٣) في (ص ٢): وما أخرجه النسائي من حديث أبي.\n(^٤) لم أقف عليه من طريق كثير بن عبد الله، ورواه النسائي ٧/ ٦١، وأحمد ٣/ ١٢٨، ١٩٩، ٢٨٥ وابن أبي عاصم في \"الزهد\" (٢٣٥)، وابن عدي في \"الكامل\" ٤/ ٣١٦ (٧٦٨) ترجمة سلام بن أبي الصهباء، ومحمد بن نصر المروزي في \"تعظيم قدر الصلاة\" (٣٢٢، ٣٢٣)، وأبو يعلى ٦/ ١٩٩ - ٢٠٠ (٣٤٨٢)، والطبراني في \"الأوسط\" ٥/ ٢٤١ (٥٢٠٣)، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" ص ٩٨، ٢٢٩، والحاكم ٢/ ١٦٠، والبيهقي ٧/ ٨٧ كلهم من طرق عن ثابت عن أنس مرفوعًا به، وقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه.","vol":"28","page":169},{"text":"<span data-type='title' id=toc-3600>٨١ - باب الذَّرِيرَةِ</span>\n٥٩٣٠ - حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ -أَوْ مُحَمَّدٌ عَنْهُ- عَنِ ابْنِ جُرَيْجٍ، أَخْبَرَنِي عُمَرُ بْنُ عَبْدِ اللهِ بْنِ عُرْوَةَ، سَمِعَ عُرْوَةَ وَالْقَاسِمَ يُخْبِرَانِ، عَنْ عَائِشَةَ قَالَتْ: طَيَّبْتُ رَسُولَ اللهِ - ﷺ - بِيَدَىَّ بِذَرِيرَةٍ فِي حَجَّةِ الْوَدَاعِ ٧/ ٢١٢ لِلْحِلِّ وَالإِحْرَامِ. [انظر: ١٥٣٩ - مسلم: ١١٨٩ - فتح ١٠/ ٣٧١]\nذكر فيه حديث عائشة - ﵂ -: طَيَّبْتُ رَسُولَ اللهِ - ﷺ - بِيَدَيَّ بِذَرِيرَةٍ فِي حَجَّةِ الوَدَاعِ للحل والإحرام.\nالذريرة من أنواع الطيب مجموع منه يسحق ويذر في الشعر والطوق، وربما دهن الشعر ثم ذرَّ عليه، وكل ما وقع عليه اسم طيب جاز استعماله؛ لعموم قول أنس: كان لا يرد الطيب، فعم أنواعه كلها.","vol":"28","page":170},{"text":"<span data-type='title' id=toc-3601>٨٢ - باب المُتَفَلِّجَاتِ لِلْحُسْنِ</span>\n٥٩٣١ - حَدَّثَنَا عُثْمَانُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ: لَعَنَ اللهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ، وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ، الْمُغَيِّرَاتِ خَلْقَ اللهِ تَعَالَى، مَالِي لَا أَلْعَنُ مَنْ لَعَنَ النَّبِيُّ - ﷺ - وَهْوَ فِي كِتَابِ اللهِ ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧]. [انظر: ٤٨٨٦ - مسلم: ٢١٢٥ - فتح ١٠/ ٣٧٢]\nذكر فيه حديث عبد الله: لَعَنَ اللهُ الوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ، وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ، المُغَيِّرَاتِ خَلْقَ اللهِ تَعَالَى، مَالِي لَا أَلْعَنُ مَنْ لَعَنَ النَّبِي - ﷺ - وَهْوَ فِي كِتَابِ اللهِ -﷿- ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾.\nترجم له بعد باب: المتنمصات، وقد سلف تفسير ذلك في النكاح. فالواشمة هي التي تَشِمُ يديها وذلك أن تغرز ظهر كفيها أو غيره من جسدها بإبرة حتى يؤثر فيها، ثم تحشوه كحلًا فيخضر وتجعله كالنقش في جسدها تتزين بذلك، يقال منه: وشمت تشم فهي واشمة، والمستوشمة هي التي تسأل أن يفعل ذلك بها، وغلط الداودي فقال: الواشمة هي المفعولة والمستوشمة الفاعلة. والنامصة: الناتفة، والنمص: النتف.\nقال أبو حنيفة: ولذلك قيل للمنقاش الذي ينتف به منماص، ويقال: قد أنمص البقل فهو ينمص إذا ارتفع قليلًا -يعني: يمكن أن ينتف بالأظفار. والمتفلجة هي المفرقة بين أسنانها المتلاصقة بالثنايا والرباعيات بالنحت ليتباعد بعضها من بعض، والفلج تباعد ما بين الشيئين، يقال منه: رجل أفلج، وامرأة فلجاء (^١).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٦٧.","vol":"28","page":171},{"text":"وقال ابن دريد: يقال: رجل أفلج الأسنان وامرأة فلجاء الأسنان، لا بد من ذكر الأسنان (^١).\nوقال الداودي: هو أن يبرد ما بين (الثنيتين) (^٢) بمبرد حتى ينفتح ما بينهما فيصير كالفلج.\nوقال أبو عبيد: هي التي تفلج أسنانها وتحددها حتى يكون لها أُشُر، والأُشُر: تَحَدُّدٌ ورِقَّةٌ في أطراف أسنان (الأحداث (^٣» (^٤) لشبه الكبيرة بهم.\nوفيه: البيان عن الشارع أنه لا يجوز لامرأة تغير شيئًا من خلقها الذي خلقها الله عليه بزيادة فيه أو نقص منه، التماس التحسن به للزوج أو غيره؛ لأن ذلك نقض من خلقها إلى غير هيئته، وسواء فلجت أسنانها المستوية الثنية ووَشْرتها أو كان لها أسنان طوال (فقطعت) (^٥) أطرافها طلبَ التحسين أو أسنان زائدة على المعروف من أسنان بني آدم فقلعت الزوائد من ذلك لغير علة سوى طلب التحسين والتجمل، فإنها في كل ذلك مقدمة على ما نهى الله عنه على لسان نبيه - ﷺ - إذا كانت عالمة بالنهي عنه.\nوكذلك غير جائز لامرأة خلقت لها لحية أو شارب أو عنفقة أن تحلق ذلك منها أو تقصه؛ طلبًا للتجمل كما نص على ذلك الطبري معللًا بأن ذلك كله من باب التغيير لخلق الله تعالى، ومعنى النمص\n_________\n(^١) \"جمهرة اللغة\" ١/ ٤٨٧، مادة: (ج ف ل).\n(^٢) في (ص ٢): السِّنَّتَيْن.\n(^٣) \"غريب الحديث\" ١/ ١٠٤.\n(^٤) في الأصل: الأجدار.\n(^٥) في الأصل: (فبلغت) والمثبت من (ص ٢).","vol":"28","page":172},{"text":"الذي لعن رسول الله - ﷺ - فاعلته (^١).\nفإن قلت: فإنك تجيز للرجل أن يأخذ من أطراف لحيته وعوارضه إذا كثرت، ومن الشارب وإطاره إذا أوفى، فالمرأة أحق أن يجوز لها إماطة ذلك من الرجل؛ إذ الأغلب من النساء أن ذلك فيهن قليل، وإنما ذلك من خلق الرجال فجعلت أخذ ذلك من النساء تغييرًا لخلق الله وجعلته من الرجال غير تغيير.\nقلت: إنا لم نحظر على المرأة إذا كانت ذات شارب فوفى شاربها أن تأخذ من إطاره وأطرافه أو كانت ذا لحية طويلة أن تأخذ منها، وإنما نهيناها عن نمص ذلك وحلقه للعنة الشارع النامصة والمتنمصة، ولا شك أن نمصها لحية أو شاربًا إن كان لها نظير نمصها شعرًا بوجهها أو جبينها، وفي فرق الله على لسان رسوله - ﵇ - بين حكمها في مالها من أخذ شعر رأسها، وما ليس لها منه، وبين حكم الرجل في ذلك أبين الدليل على افتراق حكمهما في ذلك، وذلك أنه - ﵇ - أذن للرجال في قص شعر رءوسهم كلما شاءوا، وندبهم إلى حلقه إذا حلوا من إحرامهم، وحظر ذلك على المرأة في الحالين، إلا أن تأخذ من أطرافه، فكذا افتراقهما في الإحفاء وقص النواصي وحلقها.\nوإنما أبحنا لها أن تأخذ من أطراف لحيتها وإطار شاربها كما أبحنا لها أن تأخذ من أطراف شعر رأسها إذا طال؛ لما روى شعبة عن أبي بكر بن حفص، عن أبي سلمة قال: كان أزواج رسول الله - ﷺ - يأخذن\n_________\n(^١) قال النووي في \"شرح مسلم\" ١٤/ ١٠٦: وهذا الفعل حرام إلا إذا نبتت للمرأة لحية أو شارب فلا يحرم إزالتها بل يستحب عندنا، وقال الحافظ في \"الفتح\" ١٠/ ٣٧٨ معقبًا على كلام النووي: وإطلاقه مقيد بإذن الزوج. اهـ.","vol":"28","page":173},{"text":"من شعورهن حتى يدعنه كهيئة الوفرة (^١).\nوروى ابن جريج عن صفية بنت شيبة، عن أم عثمان بنت سفيان، عن ابن عباس قال: نهى رسول الله - ﷺ - أن تحلق المرأة رأسها، وقال: \"الحلق مُثْلة\" (^٢).\nوقال مجاهد: لعن رسول الله - ﷺ - الحالقة.\n(ونص أصحابنا على أن المرأة إذا خلقت لها لحية يستحب إزالتها) (^٣).\nفإن قلت: فما وجه قول من أطلق النمص والوشم وأحله؟ وقد علمت ما روى شعبة عن أبي إسحاق، عن امرأته أنها دخلت على عائشة - ﵂ - فسألتها -وكانت امرأة شابة يعجبها الجمال- فقالت: المرأة تحف جبينها لزوجها؟ فقالت: أميطي عنك الأذى ما استطعت (^٤).\nكذا قال ابن المثنى: تحف، وهو غلط، كما قاله الطبري؛ لأن الحف بالشيء هو الإطافة به، وإنما هو تحفي بمعنى تستأصله حلقًا أو نتفًا. وما حدثك تميم بن (المنتصر) (^٥) ثنا يزيد، عن إسماعيل عن قيس قال: دخلت أنا وأبي على أبي بكر فرأيت يد أسماء موشومة (^٦).\n_________\n(^١) رواه مسلم (٣٢٠) كتاب: الحيض، باب: القدر المستحب من الماء في غسل الجنابة.\n(^٢) رواه البزار في \"مسنده\" ٢/ ٩٢ (٤٤٧) من طريق وهب بن عمير عن عثمان، دون ذكر قوله: \"الحلق مثلة\".\n(^٣) من (ص ٢).\n(^٤) رواه ابن الجعد في \"مسنده\" (٤٥١)، وضعفه الألباني في \"غاية المرام\" (٩٦).\n(^٥) في (ص ٢): المتيم.\n(^٦) رواه ابن سعد في \"الطبقات\" ٨/ ٢٨٣، وصححه الحافظ في \"الفتح\" ١٠/ ٣٧٦.","vol":"28","page":174},{"text":"قلت: أما عائشة، فإن في الرواية عنها اختلافًا، وذلك أن عمران بن موسى قال: ثنا عبد الوارث بن سعيد، حدثتني أم الحسن، عن معاذة أنها سألت عائشة عن المرأة تقشر وجهها؟ فقالت: إن كنت تشتهين أن تتزيني فلا يحل، وإن كانت امرأة بوجهها كلف شديد فما، كأنها كرهته، ولم تصرح بهذِه الرواية بالنهي عن قشر المرأة وجهها للزينة، وذلك (نظير) (^١) إحفائها جبينها للزينة، وإذا اختلفت الرواية عنها كان الأولى أن يضاف إليها أشبهها بالحق.\nوأما أسماء فإنها كانت امرأة أدركت الجاهلية، وكانت نساء الجاهلية يفعَلْنَ ذلك ويتزينَّ به، ولعل ذلك منها كان في الجاهلية ولم يخبر قيس عنها أنها وشمت يدها في الإسلام، وقد يجوز أن تكون وشمتها في الجاهلية، أو في الإسلام قبل أن ينهى عنه، فمن زعم أن ذلك كان في الإسلام بعد النهي فعليه البيان ولا سبيل إليه (^٢).\nقال ابن بطال: أما ما ذكرته من أن المرأة منهية عن حلق رأسها في الإحرام وغيره لحديث ابن عباس - ﵄ -، وقوله - ﵇ -: \"إن الحلق مُثْلة\"، فإن حديث ابن عباس ليس معناه التحريم، بدليل أن المرأة لو حلقت رأسها في الحج مكان التقصير اللازم لها لم تأت في ذلك حرامًا.\nودل قوله: \"إن الحلق مثلة\" أن معنى النهي عن ذلك هو خيفة أن تمثل المرأة بنفسها فينتقص جمالها فيكره ذلك بعلها، والمثلة ليست بحرام، وإنما هي مكروهة، وقد قال مالك: حلق الشارب مثلة، وثبت حلقه عن بَشَرٍ كَثِير من السلف، واحتجوا بأمره بإحفاء الشوارب.\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ١٦٧ - ١٧٠.","vol":"28","page":175},{"text":"وأما قول مجاهد: لعن رسول الله - ﷺ - الحالقة. ليس من هذا الباب في شيء، وإنما لعن الحالقة لشعرها عند المصيبة اتباعًا لسنن الجاهلية، وبهذا جاء الحديث كما سلف في الجنائز من حديث أنه - ﵇ - برئ من الحالقة. الحديث، وترجم له باب ما ينهى عنه من الحلق عند المصيبة (^١)، فبان بهذا معنى النهي عن الحلق أنه عند المصيبة كفعل الجاهلية وأما إن احتاجت المرأة إلى حلق رأسها فذلك غير حرام عليها كالرجل سواء (^٢).\n_________\n(^١) سلف برقم (١٢٩٦).\n(^٢) \"شرح ابن بطال\" ٩/ ١٧٠ - ١٧١.","vol":"28","page":176},{"text":"<span data-type='title' id=toc-3602>٨٣ - باب الْوَصْلِ فِي الشَّعَرِ</span>\n٥٩٣٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّهُ سَمِعَ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ عَامَ حَجَّ وَهْوَ عَلَى الْمِنْبَرِ، وَهْوَ يَقُولُ- وَتَنَاوَلَ قُصَّةً مِنْ شَعَرٍ كَانَتْ بِيَدِ حَرَسِيٍّ: أَيْنَ عُلَمَاؤُكُمْ؟ سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَنْهَى عَنْ مِثْلِ هَذِهِ وَيَقُولُ: «إِنَّمَا هَلَكَتْ بَنُو إِسْرَائِيلَ حِينَ اتَّخَذَ هَذِهِ نِسَاؤُهُمْ». [انظر: ٣٤٦٨ - مسلم: ٢١٢٧ - فتح ١٠/ ٣٧٣]\n\n٥٩٣٣ - وَقَالَ ابْنُ أَبِي شَيْبَةَ: حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا فُلَيْحٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَعَنَ اللهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ، وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ». [فتح ١٠/ ٣٧٤]\n\n٥٩٣٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ: سَمِعْتُ الْحَسَنَ بْنَ مُسْلِمِ بْنِ يَنَّاقٍ يُحَدِّثُ، عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ جَارِيَةً مِنَ الأَنْصَارِ تَزَوَّجَتْ، وَأَنَّهَا مَرِضَتْ فَتَمَعَّطَ شَعَرُهَا، فَأَرَادُوا أَنْ يَصِلُوهَا فَسَأَلُوا النَّبِيَّ - ﷺ -، فَقَالَ: «لَعَنَ اللهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ». تَابَعَهُ ابْنُ إِسْحَاقَ، عَنْ أَبَانَ بْنِ صَالِحٍ، عَنِ الْحَسَنِ، عَنْ صَفِيَّةَ، عَنْ عَائِشَةَ. [انظر: ٥٠٢٥ - مسلم: ٢١٢٣ - فتح ١٠/ ٣٧٤]\n\n٥٩٣٥ - حَدَّثَنِي أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مَنْصُورُ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: حَدَّثَتْنِي أُمِّي، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ - ﵄ - أَنَّ امْرَأَةً جَاءَتْ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: إِنِّي أَنْكَحْتُ ابْنَتِي، ثُمَّ أَصَابَهَا شَكْوَى فَتَمَرَّقَ رَأْسُهَا، وَزَوْجُهَا يَسْتَحِثُّنِي بِهَا أَفَأَصِلُ رَأْسَهَا فَسَبَّ رَسُولُ اللهِ - ﷺ - الوَاصِلَةَ وَالْمُسْتَوْصِلَةَ. [٥٩٣٦، ٥٩٤١ - مسلم: ٢١٢٢ - فتح ١٠/ ٣٧٤]\n\n٥٩٣٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنِ امْرَأَتِهِ فَاطِمَةَ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، قَالَتْ: لَعَنَ النَّبِيُّ - ﷺ - الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ. [انظر: ٥٩٣٥ - مسلم: ٢١٢٢ - فتح ١٠/ ٣٧٤]\n\n٥٩٣٧ - حَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عُبَيْدُ اللهِ، عَنْ نَافِعٍ، عَنِ","vol":"28","page":177},{"text":"ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَعَنَ اللهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ، وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ». قَالَ نَافِعٌ: الوَشْمُ فِي اللِّثَةِ. [٥٩٤٠، ٥٩٤٢، ٥٩٤٧ - مسلم: ٢١٢٤٠ - فتح ١٠/ ٣٧٤]\n\n٥٩٣٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَمْرُو بْنُ مُرَّةَ، سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ قَالَ: قَدِمَ مُعَاوِيَةُ الْمَدِينَةَ آخِرَ قَدْمَةٍ قَدِمَهَا، فَخَطَبَنَا فَأَخْرَجَ كُبَّةً مِنْ شَعَرٍ قَالَ: مَا كُنْتُ أَرَى أَحَدًا يَفْعَلُ هَذَا غَيْرَ الْيَهُودِ، إِنَّ النَّبِيَّ - ﷺ - سَمَّاهُ الزُّورَ. يَعْنِي: الْوَاصِلَةَ فِي الشَّعَرِ. [انظر: ٣٤٦٨ - مسلم: ٢١٢٧ - فتح ١٠/ ٣٧٤]\nذكر فيه حديث معاوية وأبي هريرة - ﵄ - وعائشة وأسماء وابن عمر في ذلك، وقد سلف، وذكر في حديث عائشة متابعًا فقال: تابعه ابن إسحاق عن أبان بن صالح، عن الحسن، عن صفية، عن عائشة. وذكر حديث أبي هريرة بلفظ: وقال ابن أبي شيبة ثم ساقه.\nثم ترجم:","vol":"28","page":178},{"text":"<span data-type='title' id=toc-3603>٨٤ - باب الْمُتَنَمِّصَاتِ</span>\n٥٩٣٩ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: لَعَنَ عَبْدُ اللهِ الْوَاشِمَاتِ، وَالْمُتَنَمِّصَاتِ، وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ، الْمُغَيِّرَاتِ خَلْقَ اللهِ. فَقَالَتْ أُمُّ يَعْقُوبَ مَا هَذَا؟ قَالَ عَبْدُ اللهِ: وَمَا لِيَ لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللهِ، وَفِي كِتَابِ اللهِ. قَالَتْ: وَاللهِ لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ فَمَا وَجَدْتُهُ. قَالَ: وَاللهِ لَئِنْ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾. [انظر: ٤٨٨٦ - مسلم: ٢١٢٥ - فتح ١٠/ ٣٧٧]\nوذكر حديث عبد الله السالف، ثم ترجم:","vol":"28","page":179},{"text":"<span data-type='title' id=toc-3604>٨٥ - باب المَوْصُولَةِ</span>\n٥٩٤٠ - حَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا عَبْدَةُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: لَعَنَ النَّبِيُّ - ﷺ - الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ، وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ. [انظر:\n\n٥٩٣٧ - مسلم: ٢١٢٤ - فتح ١٠/ ٣٧٨]\n\n٥٩٤١ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامٌ أَنَّهُ سَمِعَ فَاطِمَةَ بِنْتَ الْمُنْذِرِ تَقُولُ: سَمِعْتُ أَسْمَاءَ قَالَتْ: سَأَلَتِ امْرَأَةٌ النَّبِيَّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنَتِي أَصَابَتْهَا الْحَصْبَةُ، فَامَّرَقَ شَعَرُهَا، وَإِنِّي زَوَّجْتُهَا، أَفَأَصِلُ فِيهِ؟ فَقَالَ: «لَعَنَ اللهُ الْوَاصِلَةَ وَالْمَوْصُولَةَ». [انظر: ٥٩٣٥ - مسلم: ٢١٢٢ - فتح ١٠/ ٣٧٨]\n\n٥٩٤٢ - حَدَّثَنِي يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا الْفَضْلُ بْنُ دُكَيْنٍ، حَدَّثَنَا صَخْرُ بْنُ جُوَيْرِيَةَ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ -: سَمِعْتُ النَّبِيَّ - ﷺأَوْ قَالَ النَّبِيُّ - ﷺ -: «الْوَاشِمَةُ وَالْمُوتَشِمَةُ، وَالْوَاصِلَةُ وَالْمُسْتَوْصِلَةُ». يَعْنِي: لَعَنَ النَّبِيُّ - ﷺ -. [انظر: ٥٩٣٧ - مسلم: ٢١٢٤ - فتح ١٠/ ٣٧٨]\n\n٥٩٤٣ - حَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: لَعَنَ اللهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ، وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ، الْمُغَيِّرَاتِ خَلْقَ اللهِ، مَا لِي لَا أَلْعَنُ مَنْ لَعَنَهُ رَسُولُ اللهِ - ﷺ - وَهْوَ فِي كِتَابِ اللهِ. [انظر: ٤٨٨٦ - مسلم: ٢١٢٥ - فتح ١٠/ ٣٧٨]\nوذكر حديث ابن عمر وأسماء وابن مسعود، ثم ترجم:","vol":"28","page":180},{"text":"<span data-type='title' id=toc-3605>٨٦ - باب الْوَاشِمَةِ</span>\n٥٩٤٤ - حَدَّثَنِي يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «الْعَيْنُ حَقٌّ». وَنَهَى عَنِ الْوَشْمِ. [انظر: ٥٧٤٠ - مسلم: ٢١٨٧ - فتح ١٠/ ٣٧٩]\nحَدَّثَنِي ابْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ قَالَ: ذَكَرْتُ لِعَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ حَدِيثَ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ، فَقَالَ: سَمِعْتُهُ مِنْ أُمِّ يَعْقُوبَ عَنْ عَبْدِ اللهِ مِثْلَ حَدِيثِ مَنْصُورٍ. [انظر: ٤٨٨٦ - مسلم: ٢١٢٥ - فتح ١٠/ ٣٧٩]\n\n٥٩٤٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ قَالَ: رَأَيْتُ أَبِي فَقَالَ: إِنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ ثَمَنِ الدَّمِ، وَثَمَنِ الْكَلْبِ، وَآكِلِ الرِّبَا وَمُوكِلِهِ، وَالْوَاشِمَةِ وَالْمُسْتَوْشِمَةِ. [انظر: ٢٠٨٦ - فتح ١٠/ ٣٧٩]\nوذكر حديث أبي هريرة: \"الْعَيْنُ حَقٌّ\". وَنَهَى عَنِ الوَشْمِ.\nوحديث أبي جحيفة: وَالْوَاشِمَةِ وَالْمُسْتَوْشِمَةِ .. ثم ترجم:","vol":"28","page":181},{"text":"<span data-type='title' id=toc-3606>٨٧ - باب (الموشومة)</span> (^١)\n٥٩٤٦ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أُتِيَ عُمَرُ بِامْرَأَةٍ تَشِمُ، فَقَامَ فَقَالَ: أَنْشُدُكُمْ بِاللهِ مَنْ سَمِعَ مِنَ النَّبِيِّ - ﷺ - فِي الْوَشْمِ؟ فَقَالَ أَبُو هُرَيْرَةَ: فَقُمْتُ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا سَمِعْتُ. قَالَ: مَا سَمِعْتَ؟ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا تَشِمْنَ وَلَا تَسْتَوْشِمْنَ». [فتح ١٠/ ٣٨٠]\n\n٥٩٤٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ، أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ قَالَ لَعَنَ النَّبِيُّ - ﷺ - الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ، وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ. [انظر: ٥٩٣٧ - مسلم: ٢١٢٤ - فتح ١٠/ ٣٨٠]\n\n٥٩٤٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، عَنْ سُفْيَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ -: لَعَنَ اللهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ، وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ، الْمُغَيِّرَاتِ خَلْقَ اللهِ، مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللهِ - ﷺ - وَهْوَ فِي كِتَابِ اللهِ. [انظر: ٤٨٨٦ - مسلم: ٢١٢٥ - فتح ١٠/ ٣٨٠]\nثم ذكر حديث أبي هريرة: \"لَا تَشِمْنَ وَلَا تَسْتَوْشِمْنَ\".\nثم ذكر حديث ابن عمر وابن مسعود.\nوفي حديث عائشة أبان بن صالح بن (عمير بن عبيد) (^٢)، أبو بكر المكي وقيل: المدني -جد مشكدانة أبي عبد الرحمن عبد الله بن عمر ابن محمد بن أبان- أصله من العرب، وأصابه سباء (^٣) القرشي مولى عثمان بن عفان، ويقال: الجعفي، وليس منهم، وإنما جده محمد بن أبان تزوج في الجعفيين فنسب إليهم. قال: لقبَّني أبو نعيم وكنت إذا\n_________\n(^١) كذا بالأصل وفي \"اليونينية\" ٧/ ١٦٦: (المستوشمة).\n(^٢) في الأصل: (عبيد بن عمير) والمثبت من مصادر التخريج.\n(^٣) انظر: \"الطبقات الكبرى\" ٦/ ٣٣٦، \"تهذيب الكمال\" ٢/ ٩ (١٣٧).","vol":"28","page":182},{"text":"أتيته (بلبسه بطيب) (^١)، فإذا رآني قال: قد جاء مشكدانة.\nومشكدانة: وعاء الطيب، روى عنه مسلم وأبو داود وابن ماجه، مات في المحرم سنة تسع وثلاثين، وقيل: سنة ثمان وثلاثين ومائتين (^٢).\nويناق جد الحسن بن مسلم بمثناة تحت ثم نون ثم قاف.\nوحديث أسماء فيه منصور بن عبد الرحمن بن طلحة (بن الحارث) (^٣) بن طلحة بن أبي طلحة عبد الله بن عبد العزى بن عثمان ابن عبد الدار.\nوأما صفية بنت شيبة بن عثمان بن أبي طلحة.\nوحديث ابن عمر في باب الوضوء فيه الفضل بن دكين. كذا هو في الأصول، قال الجياني: وقع هنا الفضل بن زهير وفي بعضها دكين وكلاهما صواب، فإنه الفضل بن دكين بن زهير (^٤)، وأبو جحيفة اسمه وهب بن عبد الله السوائي، توفي رسول الله - ﷺوهو مراهق، وولي بيت المال لعلي، ولده عون.\nقال الطبري: وقد اختلف العلماء في معنى نهيه - ﵇ - عن الوصل في الشعر فقال بعضهم: لا بأس عليها في وصلها شعرها، ما وصلت به من صوف أو خرق وشبه ذلك، روي ذلك عن ابن عباس وأم سلمة أم المؤمنين - ﵃ -، وعلة هذِه المقالة قول معاوية حين أخرج القصة من\n_________\n(^١) كذا بالأصل وفي مصادر التخريج: (تلبست وتطيبتُ).\n(^٢) انظر: \"الجرح والتعديل\" ٥/ ١١٠ (٥٠٥)، و\"الثقات\" لابن حبان ٨/ ٣٥٨، و\"تهذيب الكمال\" ١٥/ ٣٤٥ (٣٤٤٤).\n(^٣) ساقطة من الأصل والمثبت من \"الطبقات الكبرى\" ٥/ ٤٨٧، و\"تهذيب الكمال\" ٢٨/ ٥٣٨ (٦١٩٧).\n(^٤) \"تقييد المهمل\" ٢/ ٧٣٣.","vol":"28","page":183},{"text":"الشعر، وقال: نهى رسول الله - ﷺ - عن مثل هذِه.\nقالوا: وأما الخرق والصوف فليس ذلك مما دخل في نهيه.\nوقال آخرون: كل ذلك داخل في نهيه؛ لعموم الخبر عنه أنه لعن الواصلة والمستوصلة، فبأي شيء وصلته فهي واصلة، روي ذلك عن أم عطية.\nوقال آخرون: لا بأس عليها في وصله بما وصلت به من شيء شعرًا كان الذي وصلت به أو غيره، روي ذلك عن عائشة، وسألها ابن أشوع: أَلَعَن رسول الله - ﷺ - الواصلة؟ قالت: أيا سبحان الله، وما بأس بالمرأة الزعراء أن تأخذ شيئًا من صوف فتصله شعرها تتزين به عند زوجها، إنما لعن الله المرأة الشابة تبغي في شبيبتها حتى إذا أسنت هي وصلتها بالقيادة (^١).\nوسئل عطاء عن شعور النساء أينتفع بها؟ قال: لا بأس بذلك (^٢).\nوقال آخرون: لا يجوز الوصل بشيء شعرًا ولا غيره، ولا بأس أن تضع الشعر وغيره على رأسها وضعًا ما لم تصله، روي ذلك عن إبراهيم. وعلة هذا القول أن الخبر إنما ورد بالنهي عنه، فأما ما لم يكن وصلًا فلا بأس به.\nوالصواب كما قال الطبري: أن يقال: غير جائز أن تصل بشعرها شيئًا من الأشياء، لتتجمل به شعرًا كان أو غيره؛ لعموم نهي رسول الله - ﷺ - أن تصل بشعرها شيئًا، وأما خبر ابن أشوع عن عائشة فهو باطل؛ لأن رواته لا يُعرفون، وابن أشوع لم يدرك عائشة.\n_________\n(^١) رواه الخطيب في \"تاريخ بغداد\" ٧/ ٤٠٥.\n(^٢) رواه الفاكهي في \"أخبار مكة\" ٤/ ٢٥٥.","vol":"28","page":184},{"text":"قال غيره: وإنما قال معاوية: يا أهل المدينة، أين علماؤكم؟ وإن كانت المدينة دار العلم ومعدن الشريعة وإليها يفزع الناس في أمر دينهم، ألا ترى أن معاوية قد بعث إلى عائشة يسألها عن مسائل نزلت به فقال: يا أهل المدينة، أين علماؤكم الذين يلزمهم تغيير المنكر والتشدد على من استباح ما نهى عنه رسول الله - ﷺ -، ولا يجوز أن يقال: إن المنكر كان بالمدينة ولم يغيره أهلها؛ لأنه لا يخلو زمان من ارتكاب المعاصي، وقد كان في وقت رسول الله - ﷺ - من شرب الخمر وسرق وزنى، إلا أنه كان شاذًا نادرًا، ولا يحل لمسلم أن يقول: إنه - ﵇ - لم يغير المنكر، فكذلك أمرُ القصة كان (شاذا) (^١) بالمدينة.\nولا يجوز أن يقال: إن أهلها جهلوا النهي عنها؛ لأن حديثه في لعن الواصلة والمستوصلة حديث مدني رواه نافع عن ابن عمر، ورواه هشام بن عروة، عن فاطمة بنت المنذر، عن أسماء، عن رسول الله - ﷺوهو معروف عندهم مستفيض (^٢).\nفصل:\nولعن الشارع الواصلة والمستوصلة والواشمة والمستوشمة؛ لأنهما تعاونا على تغيير خلق الله. وفيه دليل أن من أعان على معصية، فهو شريك في الإثم.\nفصل:\nالقصة بضم القاف: ما أقبل على الجبهة من شعر الرأس. قاله الأصمعي.\n_________\n(^١) في الأصل: (شاهدًا) والمثبت من (ص ٢).\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ١٧٢ - ١٧٤.","vol":"28","page":185},{"text":"فصل:\nقول معاوية: أين علماؤكم؟ سمعت رسول الله - ﷺ - ينهي عن مثل هذِه، وتناول قصة من يد حرسي.\nقيل: رأى ذلك؛ لأنه رأى نساء المدينة استسهلن فعل ذلك، وكان الأمراء حينئذ يتبعون قول العلماء.\nوقيل: أراد أن يعلمهم ويحذرهم، ذكرهما ابن التين، وقد سلف أيضًا.\nفصل:\nوالحرسي: الواحد من الحرس للسلطان وحراسته، وقلت: حرسي؛ لأنه صار اسم جنس فنسب إليه، ولا تقل: حارس، إلا أن يذهب به إلى معنى الحراسة دون الجنس.\nفصل:\nقولها: (مرضت فتمعط شعرها) أي تناثر، وكذلك أمرق، وأمرط. أي: (انتثر) (^١) وتناثر. وقولها: فتمرق. وفي رواية: فانمرق، روي بالزاي والراء، والزاي قاله ابن التين.\nقال: وبالزاي قرأناه، وهو أظهر. وقال مرة: أبين. قال: وأصل (امَّرق): (انمرق) (^٢)، أبدلت النون ميمًا وأدغمت في الميم الأخرى.\nقال: روي: فأمزق (^٣): رباعي على ما لم يسم فاعله، ولا أعرف وجهه.\n_________\n(^١) في (ص ٢): انتتف.\n(^٢) ساقطة من الأصل.\n(^٣) هي رواية الحموي والكشميهني، انظر: \"اليونينية\" ٧/ ١٦٦.","vol":"28","page":186},{"text":"وعليه اقتصر ابن بطال على الزاي (^١)، فقال هنا: قال صاحب \"الأفعال\": مَرَق الشعر والصوف: نَتَفَه، وأمرق الشعر: حان أن ينتتف (^٢).\nوكذا قال الخطابي: تمزق من المزوق، وهو خروج الشعر من أصله، والياء مفتوحة، ونهي عنه؛ لما فيه من الغش والخداع، ولو رخص في ذلك لكان وسيلة إلى أنواع من الغش والخداع، وإنما توعد على ذلك باللعن من جهة أن هذِه الأمور تغير الخلقة، ويتعاطى فاعلها صنعة الأذى قال: ولعله يدخل في هذا صنعة الكيمياء، فإنه من تعاطاها إنما يَرومُ أن يُلْحِق الصنعة بالخلقة، وكذلك هو في كل مصنوع يتشبه بمطبوع، وهو من باب الفساد عظيم (^٣)، قال: ورخص أكثر أهل العلم في التواصل في ذلك؛ لأن أمرها لا يشتبه في إحاطة علم الناس بأنها مستعارة، فلا يظن بها تغيير الخلقة (^٤).\nفصل:\nوقول نافع إثر حديث ابن عمر - ﵄ -: الوشم في اللثة هو بكسر اللام، ثم مثلثة مخففة، وهو ما حول الأسنان، وأصلها: لثي، والهاء عوضًا من الياء، وجمعها: لثات ولثى، واعترض ابن التين على هذا التفسير فقال: الذي ذكره أبو عبيد وغيره: أن الوشم في اليد، وقال الداودي: هو أن يعمل على لحم الأسنان صفرة وغيرها.\nقال ابن التين: وقول أهل اللغة ما تقدم.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٧٤.\n(^٢) \"الأفعال\" ص ١٥٢.\n(^٣) \"أعلام الحديث\" ٣/ ٢١٦٢ - ٢١٦٣.\n(^٤) \"أعلام الحديث\" ٣/ ٢١٦٤.","vol":"28","page":187},{"text":"فصل:\nوقولها: أصابتها الحصبة، قال الجوهري: وهي بثر يخرج في الجسد، وقد يحرك -يريد الصاد- تقول منه: حصِب جسده -بالكسر- وهو بفتح الحاء (^١).\nوقال الداودي: الحصبة: حب كالجدري، أو أصغر منها شيئًا.\nفصل:\nقوله: (\"والموتشمة\") كذا صوابه بالتاء قبل الشين، ووقع في أصل الشيخ أبي الحسن عكسه على وزن مفعلة، قال ابن التين: ولا أعرف له وجهًا.\nفصل:\nقوله في حديث أبي جحيفة: (نهى عن ثمن الدم)، أي: بيعه لا أجرته كما ادعاه بعضهم وهو غلط؛ لأنه لم يملك الدم وباعه، إنما هو أجرة حمله، وقوله: وأكل الربا، هو الذي يعمل به ويأكل منه كما قال القزاز.\nوقال الدوادي: هو الأخذ وإن لم يأكل.\nوقوله: (ومؤكله). هو الذي يزيده في المال ليصبر عليه؛ لأنه مطعمه، وذلك أنه كان في الجاهلية إذا حل الدين، فإن قضى وإلا أربا وزاد في الأجل.\nوقوله قبله: (وثمن الكلب). هو عام في كل كلب، وبه قال مالك.\nوقيل: ما عدا كلب الصيد والماشية قاله ابن وهب.\nقال سحنون: أحج بثمنه، وهذا منه غاية في التحليل (^٢).\n_________\n(^١) \"الصحاح\" ١/ ١١٢، مادة: (حصب).\n(^٢) انظر: \"المنتقى\" ٥/ ٢٨.","vol":"28","page":188},{"text":"<span data-type='title' id=toc-3607>٨٨ - باب التَّصَاوِيرِ</span>\n٥٩٤٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنْ أَبِي طَلْحَةَ - ﵃ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا تَدْخُلُ الْمَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلَا تَصَاوِيرُ».\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللهِ، سَمِعَ ابْنَ عَبَّاسٍ: سَمِعْتُ أَبَا طَلْحَةَ: سَمِعْتُ النَّبِيَّ - ﷺ -. [انظر: ٣٢٢٥ - مسلم: ٢١٠٦ - فتح ١٠/ ٣٨٠]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -، عَنْ أَبِي طَلْحَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَدْخُلُ المَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلَا تَصَاوِيرُ\".\nوَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللهِ، أنه سَمِعَ ابن عَبَّاسٍ: سَمِعْتُ أَبَا طَلْحَةَ: سَمِعْتُ النَّبِيَّ - ﷺ -.\nالشرح:\nالحديث الأول رواه عن آدم، ثنا ابن أبي ذئب، عن الزهري، عن (عبيد الله بن عبد الله) (^١) بن عتبة، عن ابن عباس، عن أبي طلحة، ثم ذكر تعليق الليث، وكذا قال خلف في \"أطرافه\" قال البخاري في اللباس: ثنا آدم، ثنا ابن أبي ذئب، وقال الليث: حدثني يونس. وفي المغازي: ثنا إبراهيم بن موسى، ثنا هشام، عن معمر كلاهما عن الزهري به.\nوادعى ابن وضاح ثم الدوادي وجماعة من الفقهاء: أن الملائكة في هذا الحديث ملائكة الوحي مثل جبريل وإسرافيل، فأما الحفظة فيدخلون كل بيت ولا يفارقان الإنسان على كل حال، إلا عند الخلاء والجماع،\n_________\n(^١) في (ص ٢): عبد الله بن عبيد الله.","vol":"28","page":189},{"text":"كما ورد في الحديث (^١)، وعبارة بعضهم: المراد ملائكة يطوفون بالرحمة والاستغفار دون الحفظة.\nوقيل: أراد: لا تدخله الملائكة كدخولهم لو لم يكن في البيت صورة، نحو قوله - ﵇ -: \"لا يزني الزاني حين يزني وهو مؤمن\" (^٢).\nوقيل: أراد: لا يدخله أحد غير الحفظة.\nقال الخطابي: وإنما لم تدخل الملائكة بيتًا فيه كلب أو صورة مما يحرم اقتناؤه من الكلاب والصور، فأما ما ليس بحرام من كلب صيد أو زرع أو ماشية فليس داخلًا في هذا.\nوالصورة: كل ما يصور من الحيوان سواء في ذلك المنصوبة القائمة التي لها أشخاص، وما لا شخص له من المنقوشة في الجدر، والمصورة فيها، وفي الفرش والأنماط، وقد رخص بعض العلماء فيما كان فيها في الأنماط التي توطأ وتداس (بالأرجل (^٣» (^٤).\nوقال النووي: الأظهر أنه عام في كل كلب وكل صورة وأنهم يمتنعون من الجميع، لإطلاق الأحاديث، وسبب امتناعهم من دخول بيت فيه كلب: كثرة أكله النجاسة، وبعضهم يسمى شيطانًا، والملائكة ضد الشياطين والقبح رائحته، والملائكة يكرهون الرائحة\n_________\n(^١) رواه الترمذي (٢٨٠٠) عن ابن عمر، وقال: غريب، والبيهقي في \"الشعب\" ٦/ ١٤٦، وضعفه الألباني في \"إرواء الغليل\" (٦٤)، ولفظه: \"إياكم والتعري، فإن معكم من لا يفارقكم إلا عند الغائط، وحين يفضي الرجل إلى أهله، فاستحيوهم وأكرموهم\".\n(^٢) سلف برقم (٥٥٧٨) كتاب الأشربة، باب ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ﴾ من حديث أبي هريرة.\n(^٣) \"معالم السنن\" ٤/ ١٩١.\n(^٤) في (ص ٢): الأنعل.","vol":"28","page":190},{"text":"الخبيثة؛ ولأن الإنسان منهي عن اتخاذها فعوقب متخذها بحرمانه دخول الملائكة بيته وصلاتها فيه واستغفارها له (^١).\nوروى ابن السني من حديث مجاهد، عن أبي هريرة - ﵁ - قال: استأذن جبريل على رسول الله - ﷺ - فقال: \"ادخل\" فقال: وكيف أدخل وفي بيتك ستر فيه تصاوير؟ فإما أن تقطع رءوسها، أو تُجعل بساطًا يوطأ، فإنا معشر الملائكة لا ندخل بيتًا فيه تصاوير (^٢). وأخرجه أبو داود.\nوقال جبريل: أتيتك البارحة فلم يمنعني أن أكون دخلت، إلا أنه كان على الباب تماثيل، وكان في البيت قرام (ستر) (^٣) فيه تماثيل، وكان في البيت كلب، فمُرْ برأس التمثال الذي في باب البيت فيصير كهيئة الشجرة، فمر بالستر فيقطع فتجعل منه وسادتان منبوذتان يوطآن، ومر بالكلب فليخرج، وكان لحسن أو لحسين فأمر به فأخرج (^٤).\nفصل:\nقال أصحابنا وغيرهم: يحرم تصوير صورة الحيوان حرام شديد التحريم وهو من الكبائر، وسواء صنعه لما يمتهن أو لغيره فحرام بكل حال؛ لأن فيه مضاهاة لخلق الله تعالى، وسواء كان في ثوب أم بساط أم دينار ودرهم وفلس وإناء وحائط، وأما ما ليس فيه صورة حيوان كالشجر والرحال وشبههما فليس بحرام، هذا كله حكم المصور.\n_________\n(^١) \"شرح مسلم\" ١٤/ ٨٤.\n(^٢) رواه النسائي ٨/ ٢١٦، وأحمد ٢/ ٣٠٨، وصححه ابن حبان ١٣/ ١٦٤.\n(^٣) من (ص ٢).\n(^٤) أبو داود (٤١٥٨) الترمذي (٢٨٠٦)، وابن حبان ١٣/ ١٦٤، وصححه الألباني في \"صحيح الجامع\" (٦٨).","vol":"28","page":191},{"text":"فأما اتخاذ المصور فيه حيوان، فإن كان معلقًا على حائط، أو ثوبًا ملبوسًا، أو عمامة، أو نحو ذلك مما لا يعد ممتهنًا فهو حرام، وإن كان في بساط يداس، أو مخدة، أو وسادة مما يمتهن فليس بحرام، ولا فرق في هذا كله بين ما له ظل وما لا ظل له. هذا تلخيص مذهبنا.\nوبمعناه قال (جماهير) (^١) العلماء: (ومذهب مالك والثوري وأبو حنيفة غيرهم) (^٢).\nوقال بعض السلف: إنما ينهى عما كان له ظل، ولا بأس بما ليس له ظل، وهذا مذهب باطل فإن الستر الذي أنكر - ﵇ - الصورة فيه لا يشك أحد أنه مذموم وليس لصورته ظل مع ما في الأحاديث المطلقة في كل صورة.\nوقال الزهري: النهي في الصورة على العموم، وكذلك استعمال ما هي فيه، ودخول البيت الذي هي فيه سواء كانت رقمًا في ثوب أو غير رقم، وسواء كانت في حائط أو ثوب أو بساط ممتهن أو غير ممتهن، عملًا بظاهر الأحاديث.\nوقال آخرون: يجوز منها ما كان رقمًا في ثوب، سواء امْتُهن أم لا، وسواء علق في حائط، وكرهوا ما كان له ظل أو كان مصورًا في الحيطان وشبهها، وأجمعوا على منع ما كان له ظل ووجوب تغييره.\nقال القاضي: إلا ما ورد في لعب البنات، وكان مالك يكره شراء ذلك لبنته، وادعى بعضهم إباحة اللعب منسوخة بهذِه الأحاديث (^٣).\n_________\n(^١) في (ص ٢): (جماعة).\n(^٢) في (ص ٢): (مالك والثوري وأبو حنيفة وغيرهم).\n(^٣) \"إكمال المعلم\" ٦/ ٦٣٥ - ٦٣٦.","vol":"28","page":192},{"text":"قال الطبري: فإن قيل: أحرام دخول البيت الذي فيه التماثيل والصور؟\nقيل: هو مكروه أعني: ما له (روح) (^١) وينصب ولا يمتهن، وأما ما كان من ذلك علما في ثوب أو رقمًا له، وكان مما يوطأ ويجلس عليه فلا بأس به وما كان مما ينصبه، فإن كان من صورة لا روح فيها، فلا بأس به، وإلا فلا أستحسنه.\nثم ساق من حديث عائشة - ﵂ - قالت: كان لنا ستر فيه تمثال طير مستقبل البيت، فقال - ﵇ -: \"حوليه، فإني كلما دخلت فرأيته ذكرت الدنيا\" قالت: وكان لنا قطيفة فيها علم حرير وكنا نلبسها (^٢). فلم يقطعه ولم يأمر عائشة بفساد تمثال الطير الذي كان في الستر، ولكنه أمر بتنحيته عن موضعه الذي كان معلقًا فيه من أجل كراهيته لرؤيته لما يذكر من الدنيا وزينتها.\nوفي قوله: \"فإني كلما رأيته ذكرت الدنيا\" دليل بين أنه كان يدخل البيت الذي ذلك فيه فيراه ولا ينهى عائشة عن تعليقه، وذلك يبين صحة ما قلناه من أن ذلك إذا كان رقما في ثوب أو علمًا فيه، فإنه يخالف معنى ما كان منه مثالًا ممثلًا قائمًا بنفسه.\nوروى ابن أبي شيبة أن الحسن قال: أولم يكن أصحاب رسول الله - ﷺ - يدخلون الحانات وفيها التصاوير؟ و(عن أبي الضحى) (^٣) قال: دخلت مع مسروق بيتا فيه تماثيل فنظر إلى تمثال منها فقال: ما هذا؟ قالوا: تمثال مريم.\n_________\n(^١) في ص ٢: جرم.\n(^٢) رواه مسلم (٢١٠٧/ ٨٨) كتاب: اللباس والزينة، باب: تحريم صورة الحيوان.\n(^٣) في (ص ٢): عن أبي إسحاق.","vol":"28","page":193},{"text":"وقال مغيرة: كان في بيت إبراهيم تابوت فيه تماثيل.\nوفي رواية حماد عنه: لا بأس بالتمثال في حلية السيف، ولا بأس بها في سماء البيت، إنما يكره منها ما نصب نُصُبًا يعني: الصورة (^١).\n_________\n(^١) رواه ابن أبي شيبة ٥/ ٢٠٠ (٢٥١٩٥ - ٢٥١٩٨).","vol":"28","page":194},{"text":"<span data-type='title' id=toc-3608>٨٩ - باب عَذَابِ الْمُصَوِّرِينَ يَوْمَ الْقِيَامَةِ</span>\n٥٩٥٠ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الأَعْمَشُ، عَنْ مُسْلِمٍ قَالَ: كُنَّا مَعَ مَسْرُوقٍ فِي دَارِ يَسَارِ بْنِ نُمَيْرٍ، فَرَأَى فِي صُفَّتِهِ تَمَاثِيلَ فَقَالَ: سَمِعْتُ عَبْدَ اللهِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ أَشَدَّ النَّاسِ عَذَابًا عِنْدَ اللهِ يَوْمَ الْقِيَامَةِ الْمُصَوِّرُونَ». [مسلم: ٢١٠٩ - فتح ١٠/ ٣٨٢]\n\n٥٩٥١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ الَّذِينَ يَصْنَعُونَ هَذِهِ الصُّوَرَ يُعَذَّبُونَ يَوْمَ الْقِيَامَةِ يُقَالُ لَهُمْ: أَحْيُوا مَا خَلَقْتُمْ». [٧٥٥٨ - مسلم: ٢١٠٨ - فتح ١٠/ ٣٨٢]\nذكر فيه حديث الأَعْمَشِ، عَنْ مُسْلِمٍ قَالَ: كُنَّا مَعَ مَسْرُوقٍ فِي دَارِ يَسَارِ بْنِ نُمَيْرٍ، فَرَأى فِي صُفَّتِهِ تَمَاثِيلَ فَقَالَ: سَمِعْتُ عَبْدَ اللهِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّ أَشَدَّ النَّاسِ عَذَابًا عِنْدَ اللهِ يَوْمَ القِيَامَةِ المُصَوِّرُونَ\".\nوحديث ابن عمر: - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ الذِينَ يَصْنَعُونَ هذِه الصُّوَرَ يُعَذَّبُونَ يَوْمَ القِيَامَةِ يُقَالُ لَهُمْ: أَحْيُوا مَاخَلَقْتُمْ\".\nوقد سلفا.\nوالصُفة -بضم الصاد: الدار والسرح، واحده: صفف، وهي التي تكون بين يدي البيوت. فإن قلت: هل يدخل في الحديث من صورها وهو لله تعالى موحد ولرسوله مصدق. قلت: لا، وإنما قصد به المضاهي لخلق الله تعالى كما وصفه في حديث عائشة بقوله: \"الذين يضاهون خلق الله\" والمتكلف من ذلك مضاهاة ما صوره ربه في خلقه وأعظم","vol":"28","page":195},{"text":"جرمًا من فرعون و(آله) (^١)؛ قال تعالى: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ [غافر: ٤٦] لأن فرعون كان كفره بقوله: ﴿أَنَا رَبُّكُمُ الْأَعْلَى﴾ [النازعات: ٢٤٠] من غير ادعاء منه أنه يخلق، ولا محالة منه أنه ينشئ خلقًا يكون كخلقه -﷿- شبيهًا ونظيرًا، والمصور بتصويره ذلك منطو على تمثيله نفسه بخالقه، فلا خلق أعظم كفرًا منه، فهو بذلك أشدهم عذابًا وأعظمهم عقابًا.\nفأما من صور صورة غير مضاهاة ما خلق ربه وإن كان يفعله مخطئًا، فغير داخل في معنى من ضاهى ربه بتصويره.\nفإن قلت: ما الوجه الذي جعلته به مخطئًا إذا لم يكن بتصويره لربه مضاهيًا، قيل: لاتهامه نفسه عند من عاين تصويره أنه ممن قصد بذلك المضاهاة لربه إذ كان الفعل الذي هو دليل على المضاهاة منه ظاهرًا، والاعتقاد الذي هو خلاف اعتقاد المضاهي باطن لا يصل إلى علمه راءوه.\nوقد روى الأعمش، عن عمارة بن عمير قال: كنت جالسًا عند رجل من أصحاب عبد الله بن مسعود فمثلت في الأرض مثال عصفور فضرب يدي.\nومعنى الحديث عند ابن عباس فيما له روح (^٢). وقيل: عام.\nواحتج قائله بقوله في الحديث: \"فليخلقوا حبة فليخلقوا ذرة\" (^٣) وهذا أشد ما روي في هذا الباب.\n_________\n(^١) في الأصل: الدجال، والمثبت من (ص ٢).\n(^٢) يشير إلى الحديث السالف برقم (٢٢٢٥) كتاب: البيوع، باب: بيع التصاوير التي ليس فيها روح قال ابن عباس: إن أبيت إلا أن تصنع، فعليك بهذا الشجر، وكل شيء ليس فيه روح.\n(^٣) سيأتي برقم (٥٩٥٣) باب: نقض الصور.","vol":"28","page":196},{"text":"<span data-type='title' id=toc-3609>٩٠ - باب نَقْضِ الصُّوَرِ</span>\n٥٩٥٢ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ عِمْرَانَ بْنِ حِطَّانَ، أَنَّ عَائِشَةَ - ﵂ - حَدَّثَتْهُ أَنَّ النَّبِيَّ - ﷺ - لَمْ يَكُنْ يَتْرُكُ فِي بَيْتِهِ شَيْئًا فِيهِ تَصَالِيبُ إِلاَّ نَقَضَهُ. [فتح ١٠/ ٣٨٥]\n\n٥٩٥٣ - حَدَّثَنَا مُوسَى، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا عُمَارَةُ، حَدَّثَنَا أَبُو زُرْعَةَ قَالَ: دَخَلْتُ مَعَ أَبِي هُرَيْرَةَ دَارًا بِالْمَدِينَةِ، فَرَأَى أَعْلَاهَا مُصَوِّرًا يُصَوِّرُ، قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «وَمَنْ أَظْلَمُ مِمَّنْ ذَهَبَ يَخْلُقُ كَخَلْقِي، فَلْيَخْلُقُوا حَبَّةً، وَلْيَخْلُقُوا ذَرَّةً». ثُمَّ دَعَا بِتَوْرٍ مِنْ مَاءٍ فَغَسَلَ يَدَيْهِ حَتَّى بَلَغَ إِبْطَهُ، فَقُلْتُ: يَا أَبَا هُرَيْرَةَ، أَشَيْءٌ سَمِعْتَهُ مِنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ: مُنْتَهَى الحِلْيَةِ. [٧٥٥٩ - مسلم: ٢١١١ - فتح ١٠/ ٣٨٥]\nذكر فيه حديث عَائِشَةَ - ﵂ -: حَدَّثَتْهُ أنه - ﵇ - لَمْ يَكُنْ يَتْرُكُ فِي بَيْتِهِ شَيْئًا فِيهِ تَصَالِيبُ إِلَّا نَقَضَهُ.\nوحديث أبي هريرة - ﵁ -: \"وَمَنْ أَظْلَمُ مِمَّنْ ذَهَبَ يَخْلُقُ كخَلْقِي، فَلْيَخْلُقُوا حَبَّةً، وَلْيَخْلُقُوا ذَرَّةً\". ثُمَّ دَعَا بِتَوْرٍ مِنْ مَاءٍ فَغَسَلَ يَدَيْهِ حَتَّى بَلَغَ إِبْطَيه، فَقُلْتُ: يَا أَبَا هُرَيْرَةَ، أَشَيْءٌ سَمِعْتَهُ مِنْ رَسُولِ اللهِ - ﷺ -؟ قَالَ: مُنْتَهَى الحِلْيَةِ.\nالشرح:\nفي حديث عائشة - ﵂ - حجة لمن كره الصور في كل شيء مما يمتهن ويوطأ وغيره؛ لعموم قول عائشة - ﵂ -، فدخل في ذلك جميع وجوه استعمال الصور في البسط واللباس وغيره.\nوقوله: (إلا نقضه) ادعى الخطابي أن في سائر الروايات: إلا (قضبة) (^١) أي: قطعه.\n_________\n(^١) في الأصل: قصة، والمثبت من \"أعلام الحديث\".","vol":"28","page":197},{"text":"والتصاليب: أشكال الصليب، نهى عن الصلاة في الثوب (المصلب) (^١). أي: الذي فيه نقش (أمثال الصلبان) (^٢)، وإنما فعل ذلك؛ لأن النصارى يعبدون الصليب، فكره أن يكون منه شيء في بيته (^٣).\nوفي حديث أبي هريرة - ﵁ - دليل على أن نهيه - ﵇ - عن الصور؛ يُحمل معناه عندهم على العموم أيضًا في الحيطان والثياب وغيرهما.\nوقوله: (\"ومن أظلم .. \") إلى آخره هو في معنى حديث لعنه، وصفه بأشد الظلم، وقد قال الله تعالى: ﴿أَلَا لَعْنَةُ اللهِ على الظَّالِمِينَ﴾ [هود: ١٨] فعمت اللعنة كل من وقع عليه اسم ظالم من مصور وغيره.\nفصل:\nوالتور: بفتح المثناة فوق: إناء يشرب منه.\nوقوله: (فغسل يديه) قال الداودي: فغسلهما تبرمًا من إثم ما رأى، والظاهر أنه حكى صفة حال أنه أُتي بماء فتوضأ.\nقال: وقوله: (منتهى الحلية) كأنه أضافه إلى نفسه، والظاهر أنه أراد أنه - ﵇ - قال: يحلون في الجنة إلى منتهى الوضوء وكنى بالحلية عن الغرة والتحجيل.\nووقع في كتاب ابن بطال: أن وضوء أبي هريرة إلى إبطه ليس عليه العمل، وأجمعت الأمة أنه لا يتجاوز بالوضوء ما حده الله من المرفقين (^٤)، وقد رددنا ذلك عليه في كتاب الطهارة.\n_________\n(^١) في (ص ٢): المصور.\n(^٢) في (ص ٢): أشكال الصليب.\n(^٣) \"أعلام الحديث\" ٣/ ٢١٥٩.\n(^٤) \"شرح ابن بطال\" ٩/ ١٧٧.","vol":"28","page":198},{"text":"<span data-type='title' id=toc-3610>٩١ - باب مَا وُطِئَ مِنَ التَّصَاوِيرِ</span>\n٥٩٥٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ الْقَاسِمِ -وَمَا بِالْمَدِينَةِ يَوْمَئِذٍ أَفْضَلُ مِنْهُ- قَالَ: سَمِعْتُ أَبِي قَالَ: سَمِعْتُ عَائِشَةَ - ﵂ -: قَدِمَ رَسُولُ اللهِ - ﷺ - مِنْ سَفَرٍ وَقَدْ سَتَرْتُ بِقِرَامٍ لِي عَلَى سَهْوَةٍ لِي فِيهَا تَمَاثِيلُ، فَلَمَّا رَآهُ رَسُولُ اللهِ - ﷺ - هَتَكَهُ وَقَالَ: «أَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ الَّذِينَ يُضَاهُونَ بِخَلْقِ اللهِ». قَالَتْ: فَجَعَلْنَاهُ وِسَادَةً أَوْ وِسَادَتَيْنِ. [انظر: ٢٤٧٩ - مسلم: ٢١٠٧/ ٩٢ - فتح ١٠/ ٣٨٦]\n\n٥٩٥٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دَاوُدَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: قَدِمَ النَّبِيُّ - ﷺ - مِنْ سَفَرٍ، وَعَلَّقْتُ دُرْنُوكًا فِيهِ تَمَاثِيلُ، فَأَمَرَنِي أَنْ أَنْزِعَهُ، فَنَزَعْتُهُ. [انظر: ٢٤٧٩ - مسلم: ٢١٠٧ - فتح ١٠/ ٣٨٧]\n\n٥٩٥٦ - وَكُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ. [انظر: ٢٥٠ - مسلم: ٣١٩ - فتح ١٠/ ٣٨٧]\nذكر فيه حديث عَائِشَةَ - ﵂ -: قَدِمَ النبي - ﷺ - مِنْ سَفَرٍ وَقَدْ سَتَرْتُ بِقِرَامٍ لِي عَلَى سَهْوَةٍ لِي فِيهَا تَمَاثِيلُ، فَلَمَّا رَآهُ النبي - ﷺ - هَتَكَهُ وَقَالَ: \"أَشَدُّ النَّاسِ عَذَابًا يَوْمَ القِيَامَةِ الذِينَ يُضَاهُونَ بِخَلْقِ اللهِ\". قَالَتْ: فَجَعَلْنَاهُ وِسَادَةً أَوْ وِسَادَتَيْنِ.\nوحديثها أيضًا: قَدِمَ رسول الله - ﷺ - مِنْ سَفَرٍ، وَعَلَّقْتُ (دُرْنُوكًا) (^١) فِيهِ تَمَاثِيلُ، فَأَمَرَنِي أَنْ أَنْزِعَهُ، فَنَزَعْتُهُ، وَكُنْتُ أَغْتَسِلُ أَنَا ورسول الله - ﷺ - مِنْ إِنَاءٍ وَاحِدٍ.\nالشرح:\nفي هذا الحديث حجة لمن أجاز من استعمال الصور ما يمتهن ويبسط.\n_________\n(^١) في (ص ٢): درنكا.","vol":"28","page":199},{"text":"وهو قول الثوري ومالك والشافعي وأبي حنيفة ﵏، ألا ترى أن عائشة - ﵂ - فهمت من إنكاره للصور في الستر إنما كان لما كان منصوبًا ومعلقًا دون ما كان منها مبسوطًا يمتهن بالجلوس عليه والارتفاق به، ولذلك جعلته وسادة، وسيأتي مذاهب العلماء فيه بعد.\nوقوله: (\"إن أشد الناس\") إلى آخره تفسير حديث ابن مسعود السالف، ويدل أن الوعيد الشديد إنما جاء لمن صور صورة مضاهاة لخلق الله كما سلف.\nفصل:\nروى البخاري الحديث الأول عن علي بن (عبد) (^١) الله، ثنا سفيان سمعت عبد الرحمن بن القاسم -وما بالمدينة يومئذ أفضل منه- قال: سمعت أبي قال: سمعت عائشة - ﵂ -، فذكره كما سلف.\nفيه: ذكر فضل عبد الرحمن، قال معمر: ما رأيت (فقيهًا) (^٢) أفضل من عبد الله بن طاوس. قيل له: ولا هشام بن عروة. قال: ما كان يفضله ولم يكن مثله. قال إسماعيل بن إسحاق: لم ير معمرُ عبدَ الرحمن بن القاسم. يعني: لو رآه لفضّله على ابن طاوس.\nفصل:\nقولها: (سترت) هو بتشديد المثناة فوق.\nفصل:\nالقِرَام -بكسر القاف: الستر الرقيق، قاله ابن فارس والهروي (^٣).\n_________\n(^١) في (ص ٢): عبيد.\n(^٢) في (ص ٢): فقيه بن فقيه.\n(^٣) \"مجمل اللغة\" ٢/ ٧٤٩.","vol":"28","page":200},{"text":"وقال الجوهري: هو ستر فيه رقم ونقوش، وكذلك المقرم والمقرمة (^١). والسهوة بفتح المهملة، قال الأصمعي فيما نقله عنه الجوهري: هي كالصفة تكون بين يدي البيوت.\nوقال أبو عبيد: سمعت غير واحد من أهل اليمن يقولون: إنها بيت صغير منحدر في الأرض، وسمكه مرتفع منها يشبه الخزانة الصغيرة يكون فيها المتاع (^٢).\nوقال بعضهم: إنها شبيهة بالرف أو الطاق يوضع فيه الشيء.\nقال أبو عبيد: وقول أهل اليمن عندي أشبه ما قيل فيه (^٣).\nوقال الخليل: هي أربعة أعواد يعرض بعضها على بعض ثم يوضع عليها المتاع (^٤).\nوقال ابن الأعرابي: هو الكوة بين الدارين. وقيل: بيت صغير يشبه المخدع. وقيل: هو كالصفة بين يدي البيت. وقيل: يشبه دجلة يكون في البيت.\nوفي \"المحكم\": أنها حائط صغير يبنى بين حائطي البيت ويجعل السقف على الجميع، فما كان وسط البيت فهو سهوة، وما كان داخله فهو المخدع، وقيل: هو صفة بين بيتين، أو مخدع بين بيتين يستتر بها سقاة الإبل من الحر (^٥).\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٠٩ مادة: (قرم).\n(^٢) \"الصحاح\" ٦/ ٢٣٨٦ مادة: (سها).\n(^٣) \"غريب الحديث\" للهروي ١/ ٣٩.\n(^٤) \"العين\" ٤/ ٧٢ مادة: (سهو).\n(^٥) \"المحكم\" ٤/ ٢٩٣ مادة (هوس) مقلوب.","vol":"28","page":201},{"text":"وقيل: هو ثلاثة أعواد يعرض بعضها على بعض، وقيل: إنها الصخرة طائية، لا يسمون بذلك غير الصخرة، وجميع ذلك كله تنبيها.\nوفي \"الغريبين\": السهوة: الكندوح.\nوالهتك: خرق الستر عما وراءه، ويضاهون: يشاكلون ويشابهون، يهمز ولا يهمز، وقرئ بهما.\nوقوله: (\"أشد الناس عذابا\") أي: من أشدهم؛ لأن إبليس وابن آدم الذي سن القتل أشد الناس عذابا.\nوالوسادة: المخدة، ويحتمل أن نزول الصورة في تقطيع الستر وسادة، أو يكون ذلك قبل حديث النمرقة إذ يفرق بين ما كان في ستر أو وسادة؛ لأنه ممتهن في الوسادة ويوطأ عليه، بخلاف الستر وهذا حجة.\nوالدُّرنوك: بضم الدال وفتحها، ذكرهما عياض (^١).\nقال النووي: والمشهور الأول، والنون مضمومة لا غير، ويقال: بالميم، وهو ضرب من البسط ذو خمل، ويشبه فروة البعير والأسد، وجمعه: درانك (^٢).\nوقال ابن فارس: الدرنوك من الثياب ذو خمل (^٣).\nوقال الخطابي: أصله ثياب غلاظ لها خمل، وقد تبسط مرة فتسمى بساطًا، وتعلق أخرى فتسمى سترا (^٤).\n_________\n(^١) \"إكمال المعلم\" ٦/ ٦٣١.\n(^٢) \"شرح مسلم\" ١٤/ ٨٧، دون قوله: ويشبه فروة البعير والأسد.\n(^٣) \"مجمل اللغة\" ١/ ٣٥٠.\n(^٤) \"أعلام الحديث\" ٣/ ٢١٦٥.","vol":"28","page":202},{"text":"وفي \"المحكم\": الدرنوك والدرنيك: ضرب من الثياب له خمل قصير كخمل المناديل. والدرنوك والدرنك: الطنفسة، وأما قول الراجز يصف بعيرًا:\nكأنه مجلل درانكًا\nفقد يكون جمع: درنوك، وإنما يريد أن عليه وبر عامين أو أعوام، وأراد درانيكًا، فحذف الياء للضرورة، وقد يجوز أن يكون جمع الدرنك التي هي الطنفسة (^١).\nوفي \"المغيث\": الدرنوك: البساط، وقيل: هو كل ثوب له خمل (^٢).\n_________\n(^١) \"المحكم\" ٧/ ١٢٢.\n(^٢) \"المجموع المغيث\" ١/ ٦٥٣. مادة: (درنك).","vol":"28","page":203},{"text":"<span data-type='title' id=toc-3611>٩٢ - باب مَنْ كَرِهَ الْقُعُودَ عَلَى الصُّورَةِ</span>\n٥٩٥٧ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنِ الْقَاسِمِ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا اشْتَرَتْ نُمْرُقَةً فِيهَا تَصَاوِيرُ، فَقَامَ النَّبِيُّ - ﷺ - بِالْبَابِ فَلَمْ يَدْخُلْ. فَقُلْتُ: أَتُوبُ إِلَى اللهِ مِمَّا أَذْنَبْتُ؟. قَالَ: «مَا هَذِهِ النُّمْرُقَةُ؟». قُلْتُ: لِتَجْلِسَ عَلَيْهَا وَتَوَسَّدَهَا. قَالَ: «إِنَّ أَصْحَابَ هَذِهِ الصُّوَرِ يُعَذَّبُونَ يَوْمَ الْقِيَامَةِ، يُقَالُ لَهُمْ: أَحْيُوا مَا خَلَقْتُمْ. وَإِنَّ الْمَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ الصُّورَةُ». [انظر: ٢١٠٥ - مسلم: ٢١٠٧ (٩٦) - فتح ١٠/ ٣٨٩]\n\n٥٩٥٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ بُكَيْرٍ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ زَيْدِ بْنِ خَالِدٍ، عَنْ أَبِي طَلْحَةَ -صَاحِبِ رَسُولِ اللهِ - ﷺ - قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ الْمَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ الصُّورَةُ». قَالَ بُسْرٌ: ثُمَّ اشْتَكَى زَيْدٌ فَعُدْنَاهُ، فَإِذَا عَلَى بَابِهِ سِتْرٌ فِيهِ صُورَةٌ، فَقُلْتُ لِعُبَيْدِ اللهِ -رَبِيبِ مَيْمُونَةَ زَوْجِ النَّبِيِّ - ﷺ - أَلَمْ يُخْبِرْنَا زَيْدٌ عَنِ الصُّوَرِ يَوْمَ الأَوَّلِ؟. فَقَالَ عُبَيْدُ اللهِ: أَلَمْ تَسْمَعْهُ حِينَ قَالَ إِلاَّ رَقْمًا فِي ثَوْبٍ؟\nوَقَالَ ابْنُ وَهْبٍ: أَخْبَرَنَا عَمْرٌو -هُوَ ابْنُ الْحَارِثِ- حَدَّثَهُ بُكَيْرٌ، حَدَّثَهُ بُسْرٌ، حَدَّثَهُ زَيْدٌ، حَدَّثَهُ أَبُو طَلْحَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٢٢٥ - مسلم: ٢١٠٦ - فتح ١٠/ ٣٨٩]\nذكر حديث عَائِشَةَ - ﵂ -: أَنَّهَا اشْتَرَتْ نُمْرُقَةً فِيهَا تَصَاوِيرُ، فَقَامَ رسول الله - ﷺ - بِالْبَابِ فَلَمْ يَدْخُلْ، قلْتُ (^١): أَتُوبُ إِلَى اللهِ مِمَّا أَذْنَبْتُ؟ قَالَ: \"مَا جِالُ هذِه النُّمْرُقَةُ؟ \". قُلْتُ: لِتَجْلِسَ عَلَيْهَا وَتَوَسَّدَهَا، قَالَ: \"إِنَّ أَصْحَابَ هذِه الصُّوَرِ يُعَذَّبُونَ يَوْمَ القِيَامَةِ، يُقَالُ لَهُمْ: أَحْيُوا مَا خَلَقْتُمْ. إِنَّ المَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ الصُّورَ\".\nنمارق: وسائد مصفوفة بعضها إلى بعض.\n_________\n(^١) بعدها في الأصل: (يا رسول الله) وعليها: (لا … إلى).","vol":"28","page":204},{"text":"وحديث الليث، عن بكير، عن بسر بن سعيد، عن زيد بن خالد، عن أبي طلحة، واسمه: زيدُ بنُ سهل بن الأسود بن حرامٍ، ابن عمِّ حسان بن ثابت بن حرام بن عمرو بن زيد مناة بن عدي بن عمرو بن مالك بن النجار، والد عدي (أمه مغالة) (^١) بنت فهيرة بن بياضة، وأم أخيه معاوية بن عمرو جديلة بنت مالك بن زيد مناة بن حبيب بن عبد حارثة بن مالك بن عصب بن جُشم بن الخزرج جد أبي بن كعب بن قيس بن عبيد بن زيد بن معاوية أنه قال: إن رسول الله - ﷺ - قال: \"إِنَّ المَلَائِكَةَ لَا تَدْخُلُ بَيْتًا فِيهِ صُّورَةٌ\".\nقال بسر بن سعيد: ثم اشتكى زيد فعُدناه، فإذا على بابه ستر فيه صورة، فقلت لعبيد الله ربيب ميمونة زوج رسول الله - ﷺ: ألم يخبرنا زيد عن الصور يوم الأول؟ فقال عبيد الله: ألم تسمعه (حين) (^٢) قال: إلا رقمًا في ثوب؟\nقال ابن وهب: أنا عمرو هو ابن الحرث، حدثه بكير، حدثه بسر حدثه زيد حدثه أبو طلحة عن النبي - ﷺ -، وهذا رواه الإسماعيلي عن إبراهيم بن موسى، ثنا جعفر الصائغ، ثنا هارون بن معروف، ثنا عبد الله بن وهب به.\nاختلف العلماء في الصور وقد أسلفنا طرفًا منه فكره ابن شهاب ما رسم فيها وما بسط كان رقما أو لم يكن على حديث نافع عن القاسم، عن عائشة - ﵂ - وقد أسلفناه عنه.\n_________\n(^١) في الأصل: (أمه ثعلبة) والمثبت من (ص ٢) وهو الصواب، انظر: \"جمهرة أنساب العرب\" لابن حزم ص ٣٤٧.\n(^٢) من (ص ٢).","vol":"28","page":205},{"text":"وقالت طائفة: إنما يكره منها ما كان في الحيطان وأما ما كان رقمًا في ثوب فلا، على حديث أبي طلحة وسواء كان الثوب منصوبًا أو مبسوطًا.\nوبه قال ابن القاسم وخالف حديث عن عائشة - ﵂ -.\nوقد روى ابن وهب، عن عمرو بن الحارث، عن عبد الرحمن بن القاسم، عن عائشة أم المؤمنين، (أدخلت) (^١) أسماء بنت عميس على القاسم بحجلة فيها تصاوير، فقال القاسم: فتلك الحجلة عندنا بعد.\nوقال آخرون: لا يجوز لباس ثوب فيه صورة ولا نصبه، وإنما يجوز من ذلك ما لو (يوطأ) (^٢).\nواحتجوا بحديث سفيان عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة قالت: سترت سهوة لي بستر فيه تصاوير، فلما رآه رسول الله - ﷺ - هتكه، فجعله وسادة أو وسادتين. رواه وكيع عن أسامة بن زيد، عن عبد الرحمن بن القاسم وزاد فيه: فرأيت النبي - ﷺ - متكئا على إحديهما (^٣)، قالوا: فكره رسول الله - ﷺ - ما كان سترًا، ولم يكره ما يتوكأ عليه ويوطأ، وبهذا قال سعد بن أبي وقاص وسالم وعروة وابن سيرين وعطاء وعكرمة قال عكرمة فيما يوطأ من الصور: هو أذل لها (^٤).\nوهذا أوسط المذاهب في هذا الباب، وهو قول مالك والثوري وأبي حنيفة والشافعي -﵏- (^٥).\n_________\n(^١) في الأصل: (إذ دخلت) والمثبت من \"شرح ابن بطال\" ٩/ ١٧٩.\n(^٢) في (ص ٢): تواطأت به.\n(^٣) رواه ابن ماجه (٣٦٥٣).\n(^٤) رواه ابن أبي شيبة ٥/ ٢٠٨ (٢٥٢٨١)، وابن عبد البر في \"التمهيد\" ٢١/ ١٩٩.\n(^٥) انظر في هذِه المسألة: \"مختصر اختلاف العلماء\" ٤/ ٣٧٩.","vol":"28","page":206},{"text":"وقال الطحاوي: يحتمل قوله: \"إلا رقمًا في ثوب\". أنه أراد رقمًا يوطأ أو يمتهن كالبسط والوسائد (^١).\nوقال الداودي: حديث سفيان وأسامة بن زيد، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة ناسخ لحديث نافع، عن القاسم، عن عائشة وإنما نهى الشارع أولًا عن الصور كلها وإن كانت رقمًا؛ لأنهم كانوا حديثي عهد بعبادة الصور، فنهى عن ذلك جملة ثم لما تقرر نهيه عن ذلك أباح ما كان رقمًا في ثوب للضرورة إلى اتخاذ الثياب، وأباح ما يمتهن؛ لأنه يؤمن على الجاهل تعظيم ما يمتهن وبقي النهي\nفيما يرفه ولا يمتهن، وفيما لا حاجة بالناس إلى اتخاذه وما يبقى مخلدًا في مثل الحجر وشبهه من الصور التي لها (أجرام) (^٢) وظل؛ لأن في صنعها التشبيه بخلق الله تعالى، وكره بعضهم ماله روح وإن لم يكن له ظل على ظاهر حديث عائشة: \"إن أشد الناس عذابًا يوم القيامة المصورون، يقال لهم: أحيوا ما خلقتم\" وكره مجاهد صورة الشجر المثمر، ولا أعلم أحدًا كرهها غيره.\nفصل:\nالنمرقة: وسادة صغيرة، وقيل: مرفقة، قال الجوهري: وربما سموا الطنفسة التي فوق الرحل نمرقة، عن أبي عبيد (^٣).\nقال الشيخ أبو الحسن: الرواية: فتح النون وضم الراء، والذي ذكره أهل اللغة أن فيها لغتين كسر النون والراء وضمهما حاشا أبا عبد الله القزاز، فإنه ذكر فيها ثلاث لغات وقد حكاها ابن عُديس، والثالثة:\n_________\n(^١) \"مختصر اختلاف العلماء\" ٤/ ٣٨١.\n(^٢) في الأصل: جرائم، والمثبت من \"شرح ابن بطال\".\n(^٣) \"الصحاح\" ٤/ ١٥٦١ مادة: (نمرق).","vol":"28","page":207},{"text":"ضم النون وفتح الراء، قال: ويقال: (نمرق) بلا هاء.\nوفي \"المحكم\": قيل: هي الطنفسة (^١).\nوفي \"الكامل\": النمرق ما يجعل تحت الرحل (^٢).\nفصل:\nلخص ابن التين الخلاف السالف فقال: اختلف العلماء في تأويل خبر عائشة هذا، وحديث عبيد الله: \"إلا رقمًا في ثوب\" فقيل: خبر عائشة منسوخ؛ لأن الرخصة نسخت الشدة، فإن النهي كان لحدثانهم بكفر وبعبادة الصور، ثم أبيح ما كان رقمًا في ثوب للضرورة في اتخاذ الثياب؛ ولأن الجاهل يؤمن عليه تعظيم ما يطؤه ويمتهنه وبقي النهي فيما يرفه ولا يمتهن وفيما لا حاجة للناس في اتخاذه وفيما كان في حجر يبقى، وله ظلُّ؛ لأن فيه التشبيه بخلق الله، وقيل: حديثها في النمرقة (مفسر) (^٣) لكل حديث جاء في الصور وناسخ له؛ لأنه خبر، والخبر لا ينسخ، قاله الداودي.\nوقال أبو عبد الملك: خبر عائشة منسوخ.\nفإن قلت: كيف ينسخ وقد أخبر بما يكون في الآخرة، والخبر لا ينسخ؛ لأنه يدخل في ذلك الكذب.\nقيل له: هذا أمر اختلف فيه الناس، وإذا قارن الخبر الأمر جاز فيه النسخ، وهذا قارنه الأمر ووقع النسخ في الأمر، وهي العبادة التي أمرهم بأن لا يتخذوها، ثم نسخ ذلك بالإباحة.\n_________\n(^١) \"المحكم\" ٦/ ٣٩٣.\n(^٢) \"الكامل في اللغة والأدب\" للمبرد ٤/ ١٠.\n(^٣) في (ص ٢): مفسد.","vol":"28","page":208},{"text":"وقيل: حديث عائشة خبر لا ينسخ، ومعناه: أنه كره النمرقة في خاصة نفسه، وأباحها للناس للحاجة إلى ذلك، وكان - ﵇ - يكره لخاصة نفسه وزوجاته وبناته الدنيا، وفيه بعد؛ لقوله: \"إن أصحاب هذِه الصور يعذبون يوم القيامة\".\nوقيل: خبر عائشة مخصوص بالأجر. ومذهب مالك أنه لا يجوز اتخاذ التماثيل في ثياب أو لباس أو فراش، إلا أن يكون رقمًا في ثوب أو بساط، وأن ذلك لا يجوز في الخشب والحجارة والجص في البيوت. ذكره الشيخ أبو القاسم في \"تفريعه\".\nوحديث القرام والرقم حجة لمالك؛ لأنه إنما علل في القرام بأن تصاويره لا تزال تعرض عليه في صلاته، وقيل: يحتمل أن يكون مما لا روح له؛ فلذلك لم ينه إلا من أجل نظره إليه في الصلاة. وقيل: يجوز ما بسط وامتهن دون ما نصب أو لبس.\nوهو قول جماعة كما سلف، ودليلهم حديث السهوة المتقدم وكان سترا فرده وسادة (يتكأ) (^١) عليه، وكره بعضهم ما له روح وإن لم يكن له ظل؛ لقوله: \"أحيوا ما خلقتم\".\nوقال الحازمي: حديث الوسادة والسهوة ربما يتعذر على غير المتبحر الجمع بينهما.\nوفيه دلالة النسخ، ألا ترى قول عائشة - ﵂ -: فجعلته على سهوة في البيت. وكان - ﵇ - يصلي إليه. والضمير عائد إلى الثوب كان فيه تصاوير لا إلى السهوة كما توهمه بعضهم.\nوقال: السهوة هي المكان. فيكون الضمير عائدًا على المعنى، إذ\n_________\n(^١) في الأصل: يتوكأ. وفي حاشيتها: لعله يتكئ.","vol":"28","page":209},{"text":"الحمل على المعنى يفتقر إلى تقدير، والتقدير خلاف الأصل، وأيضًا لم يكن البيت كبيرًا. بحيث يخفى مكان الثوب على رسول الله - ﷺ -. وفي قوله: \"أخريه عني\" ما يؤكد ما قلنا؛ لأنها ذكرته بلفظ (ثم) وهذِه الكلمة موضوعة للتراخي والمهلة، ويدل عليه حديث أبي هريرة - ﵁ - (^١). يعني السالف (عند) (^٢) النسائي (^٣).\nفصل:\nقال الطحاوي في \"مشكله\": روى أبو وائل عن عبد الله أنه - ﵇ - قال: \"إن أشد الناس عذابًا يوم القيامة: رجل قتل نبيًّا، أو قتله نبي، وإمام ضلالة، وممثل من الممثلين\" (^٤).\nقال: فوقفنا بهذا الحديث على أنه لا مثل لأهل هذِه الأصناف الثلاثة في شدة العذاب من أحد من الناس سواهم، غير أنه قد روي في حديث عائشة ما يعارضه قالت: دخل عليَّ رسول الله - ﷺ - وأنا مستترة بقرام فيه صور فهتكه، ثم قال: \"إن أشد الناس عذابًا يوم القيامة الذين يشبهون بخلق الله\" (^٥) إلا أن الصحيح في الحديث رواية من روى فيه أنه - ﵇ - قال: \"من أشد الناس عذابا .. \" (^٦) الحديث؛ لأن التعارض ينفى على هذِه الرواية، إذ كان المشبه بخلق الله هو الممثل بخلق الله واحد الأصناف الثلاثة الأُوَل، وروي أيضًا من حديث\n_________\n(^١) \"الاعتبار في الناسخ والمنسوخ\" ص ١٨١.\n(^٢) في الأصول: عن. والمثبت هو الأليق للسياق.\n(^٣) \"سنن النسائي\" ٨/ ٢١٦.\n(^٤) رواه أحمد ١/ ٤٠٧، وصححه الألباني في \"الصحيحة\" (٢٨١).\n(^٥) رواه النسائي ٨/ ٢١٤، وأحمد ٦/ ٨٦.\n(^٦) رواه مسلم (٢١٠٧/ ٩١).","vol":"28","page":210},{"text":"عائشة - ﵂ - أنها قالت: قال رسول الله - ﷺ - \"أشد الناس عذابًا يوم القيامة رجل هجا رجلا فهجا القبيلة بأسرها\" (^١)، (وقد) (^٢) يعارض الحديث الأول، إلا أنه غير صحيح، والصحيح فيه رواية من روى \"أعظم الناس فرية يوم القيامة الرجل يهجو القبيلة بأسرها\" (^٣)، وهو على هذا لا خلاف فيه للأول، فيحتمل أن يكون من رواه على غير هذا من رواته قد قصر في الحفظ (^٤).\nوأفسد هذا ابن رشد بأَنْ قال: بناهُ على أن اللفظ الخاص معارض للفظ العام، وذلك غير صحيح. ويقال له: إذا أبطلت رواية من روى الحديث الثاني: \"أشد الناس\" لمعارضته عندك الحديث الأول وأبطلت الثالث لمعارضته عندك أيضًا الحديث الأول، فما حيلتك في قوله تعالى: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾؟ [غافر: ٤٦] وجعل الحديث (الأول) (^٥) أيضًا دالًا على أن الأصناف الثلاثة المذكورة فيه متساوون في شدة العذاب، وذلك مما لا يدل عليه الكلام ولا يصح في الاعتبار؛ لأن من قتل نبيًّا لا يكون إلا كافرًا، وكذلك المراد \"أو قتله نبي\" إذا لو قتله وهو مسلم على حدٍّ لكان القتل كفارة له، ولا يستوي الكافر مع المؤمن في شدة العذاب.\nوالصواب: أن الأحاديث الثلاثة على ما رويت عليه لا تعارض بينها؛ لأنها والآية المذكورة مخصصة بعضها لبعضها ومفسرة له\n_________\n(^١) رواه الطحاوي في \"شرح مشكل الآثار\" ١/ ١٢ (٩).\n(^٢) في (ص ٢): وهذا.\n(^٣) رواه ابن ماجه (٣٧٥١)، وصححه الألباني في \"الصحيحة\" (١٤٨٧).\n(^٤) \"مشكل الآثار\" ١/ ١٠ - ١٣.\n(^٥) من (ص ٢).","vol":"28","page":211},{"text":"لا تعارض في شيء من ذلك؛ لأن التعارض إنما يكون إذ لا جمع، ألا ترى أن هذِه الأحاديث لو جاءت في نسق واحد لا تناقض؛ إذ يضمر في الأول وفي الآية: من الكفار؛ وفي الثاني: من المسلمين. والأظهر أن الأول مستوون في شدة العذاب ويحتمل التفاضل، وكذا يقول في الثاني، ألا ترى أنك تقول: أعلم أهل البلد فلان وفلان وفلان، وإن كان بعضهم أعلم من بعض.","vol":"28","page":212},{"text":"<span data-type='title' id=toc-3612>٩٣ - باب كَرَاهِيَةِ الصَّلَاةِ فِي التَّصَاوِيرِ</span>\n٥٩٥٩ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَ قِرَاَمٌ لِعَائِشَةَ سَتَرَتْ بِهِ جَانِبَ بَيْتِهَا، فَقَالَ لَهَا النَّبِيُّ - ﷺ -: «أَمِيطِى عَنِّي، فَإِنَّهُ لَا تَزَالُ تَصَاوِيرُهُ تَعْرِضُ لِي فِي صَلَاتِي». [انظر: ٣٧٤ - فتح ١٠/ ٣٩١]\nذكر فيه حديث أَنَسٍ - ﵁ - قَالَ: كَانَ قِرَاَمٌ لِعَائِشَةَ سَتَرَتْ بِهِ جَانِبَ بَيْتِهَا، فَقَالَ لَهَا - ﷺ -: \"أَمِيطِي عَنِّي (^١)، فَإِنَّهُ لَا تَزَالُ تَصَاوِيرُهُ تَعْرِضُ لِي فِي صَلَاتِي\".\nمعنى \"أميطي\": أزيلي.\nوفيه من الفقه: أنه ينبغي التزام الخشوع في الصلاة وتفريغ البال لله تعالى، وترك التعرض لكل ما يشغل المصلي عن الخشوع، إلا أنه - ﵇ - نبه على هذا المعنى بقوله: \"فإنه لا تزال .. \" إلى آخره، وهذا مثل ما عرض له في الخميصة كما سلف.\nوفيه من الفقه أيضًا: أن ما يعرض للمرء في صلاته من الفكرة في أمور الدنيا، وما يخطر بباله من ذلك، وما ينظر إليه بعينه أنه لا يقطع صلاته كما لم يقطع صلاة رسول الله - ﷺ - اعتراض التصاوير له فيها، إذ لم يسلم أحد من ذلك.\n_________\n(^١) في هامش الأصل: قرامك. وعلَّم عليها أنها نسخة الدمياطي.","vol":"28","page":213},{"text":"<span data-type='title' id=toc-3613>٩٤ - باب لَا تَدْخُلُ المَلَائِكَةُ بَيْتًا فِيهِ صُورَةٌ</span>\n٥٩٦٠ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي عُمَرُ -هُوَ ابْنُ مُحَمَّدٍ- عَنْ سَالِمٍ عَنْ أَبِيهِ، قَالَ: وَعَدَ النَّبِيَّ - ﷺ - جِبْرِيلُ فَرَاثَ عَلَيْهِ، حَتَّى اشْتَدَّ على النَّبِيِّ - ﷺ -، فَخَرَجَ النَّبِيُّ - ﷺ - فَلَقِيَهُ، فَشَكَا إِلَيْهِ مَا وَجَدَ، فَقَالَ لَهُ: إِنَّا لَا نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلَا كَلْبٌ. [انظر: ٣٢٢٧ - فتح ١٠/ ٣٩١]\nذكر فيه حديث ابن عمر - ﵄ -: وَعَدَ النَّبِيَّ - ﷺ - جِبْرِيلُ فَرَاثَ عَلَيْهِ، حَتَّى اشْتَدَّ عَلَى رسول الله - ﷺ -، فَخَرَجَ رسول الله - ﷺ - فَلَقِيَهُ، فَشَكَا إِلَيْهِ مَا وَجَدَ، فَقَالَ: إِنَّا لَا نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلَا كَلْبٌ.\nقد سلف الكلام عليه قريبا من غير هذا الوجه.\nومعنى (راث) (^١): أبطأ، ومنه قولهم: ربَّ عجلة تمت ريثًا، يقال: راث على خبرك يريث ريثًا: أبطأ، وما أراثك عنا، أي: ما أبطأك، ثم ترجم.\n_________\n(^١) سقطت من الأصل.","vol":"28","page":214},{"text":"<span data-type='title' id=toc-3614>٩٥ - باب مَنْ لَمْ يَدْخُلْ بَيْتًا فِيهِ صُورَةٌ</span>\n٥٩٦١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا أَخْبَرَتْهُ أَنَّهَا اشْتَرَتْ نُمْرُقَةً فِيهَا تَصَاوِيرُ، فَلَمَّا رَآهَا رَسُولُ اللهِ - ﷺ - قَامَ عَلَى الْبَابِ فَلَمْ يَدْخُلْ، فَعَرَفَتْ فِي وَجْهِهِ الْكَرَاهِيَةَ قَالَتْ: يَا رَسُولَ اللهِ، أَتُوبُ إِلَى اللهِ وَإِلَى رَسُولِهِ، مَاذَا أَذْنَبْتُ؟ قَالَ: «مَا بَالُ هَذِهِ النُّمْرُقَةِ؟». فَقَالَتِ: اشْتَرَيْتُهَا لِتَقْعُدَ عَلَيْهَا وَتَوَسَّدَهَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ أَصْحَابَ هَذِهِ الصُّوَرِ يُعَذَّبُونَ يَوْمَ الْقِيَامَةِ، وَيُقَالُ لَهُمْ: أَحْيُوا مَا خَلَقْتُمْ\" وَقَالَ: \"إِنَّ الْبَيْتَ الَّذِي فِيهِ الصُّوَرُ لَا تَدْخُلُهُ الْمَلَائِكَةُ». [انظر: ٢١٠٥ - مسلم: ٢١٠٧ (٩٦) - فتح ١٠/ ٣٩٢]\nثم ساق حديث عائشة السالف في باب: من كره القعود على الصور","vol":"28","page":215},{"text":"<span data-type='title' id=toc-3615>٩٦ - باب (مَنْ) (^١) لَعَنَ الْمُصَوِّرَ</span>\n٥٩٦٢ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى قَالَ: حَدَّثَنِي غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ أَنَّهُ اشْتَرَى غُلَامًا حَجَّامًا فَقَالَ: إِنَّ النَّبِيَّ - ﷺ - نَهَى عَنْ ثَمَنِ الدَّمِ، وَثَمَنِ الْكَلْبِ، وَكَسْبِ الْبَغِيِّ، وَلَعَنَ آكِلَ الرِّبَا وَمُوكِلَهُ، وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ، وَالْمُصَوِّرَ. [انظر: ٢٠٨٦ - فتح ١٠/ ٣٩٣]\nذكر فيه حديث أبي جحيفة السالف قريبًا بزيادة (^٢)، وفي آخره: ولعن المصور، وفيه زيادة: وكسب البغي.\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٥٩٤٥).","vol":"28","page":216},{"text":"<span data-type='title' id=toc-3616>٩٧ - باب مَنْ صَوَّرَ صُورَةً كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَنْفُخَ فِيهَا الرُّوحَ، وَلَيْسَ بِنَافِخٍ</span>\n٥٩٦٣ - حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ قَالَ: سَمِعْتُ النَّضْرَ بْنَ أَنَسِ بْنِ مَالِكٍ يُحَدِّثُ قَتَادَةَ قَالَ: كُنْتُ عِنْدَ ابْنِ عَبَّاسٍ وَهُمْ يَسْأَلُونَهُ وَلَا يَذْكُرُ النَّبِيَّ - ﷺ -، حَتَّى سُئِلَ فَقَالَ: سَمِعْتُ مُحَمَّدًا - ﷺ - يَقُولُ: «مَنْ صَوَّرَ صُورَةً فِي الدُّنْيَا كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَنْفُخَ فِيهَا الرُّوحَ، وَلَيْسَ بِنَافِخٍ». [انظر: ٢٢٢٥ - مسلم: ٢١١٠ - فتح ١٠/ ٣٩٣]\nذكر فيه حديث سَعِيدٌ: سَمِعْتُ النَّضْرَ بْنَ أَنَسِ بْنِ مَالِكٍ يُحَدِّثُ قَتَادَةَ قَالَ: كُنْتُ عِنْدَ ابن عَبَّاسٍ وَهُمْ يَسْأَلُونَهُ وَلَا يَذْكُرُ النَّبِيَّ - ﷺ -، حَتَّى سُئِلَ فَقَالَ: سَمِعْتُ مُحَمَّدًا - ﷺ - يَقُولُ: \"مَنْ صَوَّرَ صُورَةً فِي الدُّنْيَا كُلِّفَ يَوْمَ القِيَامَةِ أَنْ يَنْفُخَ فِيهَا الرُّوحَ، وَلَيْسَ بِنَافِخٍ\". رواه خالد بن الحارث، عن سعيد فقال: عن قتادة، عن النضر، سمعت ابن عباس. هذا أخرجه الإسماعيلي، عن الحسن، عن حميد بن مسعدة، عن خالد.\nهذا الحديث (أدخله) (^١) ابن بطال في الباب قبله، ثم نقل عن المهلب: أنه سأل عن وجه دخوله فيه، ثم قال: قيل: وجه ذلك -والله أعلم- أن اللعن في لغة العرب: الإبعاد عن رحمة الله بالعذاب، ومن كلفه الله أن ينفخ الروح فيما هو صوره، وهو لا يقدر على ذلك أبدًا، فقد أبعده الله من رحمته، فأين أكبر من هذا اللعن؟\nفصل:\nوفي قوله: (كلف أن ينفخ فيه الروح) دليل بيِّن أن الوعيد، إنما جاء\n_________\n(^١) في (ص ٢): أغفله.","vol":"28","page":217},{"text":"في تصوير ما له روح من الحيوان دون من صور الشجر والجمادات، فإنه ليس داخلًا في معناه.\nوقد سلف حديث ابن عباس فيه، وأن رجلًا قال له: إن معيشتي من هذِه التصاوير. فذكر له هذا الحديث، فاصفر الرجل، فلما رأى صفرته قال: فإن كنت لا بد صانعًا، فعليك بهذِه الشجر، وكل شيء ليس فيه روح (^١).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٨٣.","vol":"28","page":218},{"text":"<span data-type='title' id=toc-3617>٩٨ - باب الاِرْتِدَافِ عَلَى الدَّابَّةِ</span>\n٥٩٦٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو صَفْوَانَ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ عَلَى حِمَارٍ عَلَى إِكَافٍ عَلَيْهِ قَطِيفَةٌ فَدَكِيَّةٌ، وَأَرْدَفَ أُسَامَةَ وَرَاءَهُ. [انظر: ٢٩٨٧ - مسلم: ١٧٩٨ - فتح ١٠/ ٣٩٥]\nذكر فيه حديث أسامة بن زيد - ﵄ -: (أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ عَلَى حِمَارٍ عَلَى إِكَافٍ عَلَيْهِ قَطِيفَةٌ فَدَكِيَّةٌ، وَأَرْدَفَ أُسَامَةَ وَرَاءَهُ) (^١).\nهذا الحديث سلف في الحج، وشيخ قتيبة فيه أبو صفوان، واسمه: عبد الله بن سعيد بن عبد الملك بن مروان (^٢)، أخرج له مسلم أيضًا.\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٢٩٨٧) باب الردف على الحمار.","vol":"28","page":219},{"text":"<span data-type='title' id=toc-3618>٩٩ - باب الثَّلَاثَةِ عَلَى الدَّابَّةِ</span>\n٥٩٦٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ اسْتَقْبَلَهُ أُغَيْلِمَةُ بَنِي عَبْدِ الْمُطَّلِبِ، فَحَمَلَ وَاحِدًا بَيْنَ يَدَيْهِ وَالآخَرَ خَلْفَهُ. [انظر: ١٧٩٨ - فتح ١٠/ ٣٩٥]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ - قَالَ: لَمَّا قَدِمَ النَّبِيُّ - ﷺ - مَكَّةَ اسْتَقْبَلَهُ أُغَيْلِمَةُ بَنِي عَبْدِ المُطَّلِبِ، فَحَمَلَ وَاحِدًا بَيْنَ يَدَيْهِ آخر خَلْفَهُ.\nالشرح:\n(هذا الحديث سلف في الحج أيضًا) (^١).\nوأغيلمة (^٢): تصغير غُلمة على غير نكرة، كأنهم صغروا أغلمة على القياس وإن كانوا لم يقولوه، كما قالوا: أصيبية.\nوفيه ما ترجم له، وهو جواز ركوب الثلاثة على الدابة بشرط الإطاقة. وقيل: إنه قيل لابن عباس: لا يصلح أن يركب ثلاثة على دابة، ويدعيه عن رسول الله - ﷺ -، فإن كان ما قيل له محفوظا فهو ناسخ لهذا؛ لأن الفعل لا يدخله النسخ بخلاف الخبر، قاله الداودي.\nوأورد ابن جرير حديث إسحاق بن زيد الخطابي، ثنا محمد بن سليمان، عن أبيه، ثنا عطاء، عن أبي سعيد الخدري مرفوعًا: \"لا يركب الدابة فوق اثنين\" (^٣).\n_________\n(^١) من: (ص ٢).\n(^٢) ورد بهامش الأصل: عبارة \"النهاية\": أغيلمة: تصغير أغلمة، جمع غلام في القياس، ولم يرد في جمعه أغلمة، فإنما قالوا: غلمة، ومثله أصيبية، تصغير صبية، ويريد بالأغيلمة: الصبيان وكذلك صغارهم. انتهى.\n(^٣) رواه الطبراني في \"الأوسط\" ٥/ ١٢١ - ١٢٢ (٤٨٥٢) من طريق محمد بن عثمان القرشي قال: ثنا سليمان بن أبي داود عن عطاء عن أبي سعيد الخدري به، وقال: =","vol":"28","page":220},{"text":"ثم قال: اختلف السلف في ذلك، فقال بعضهم بحديث الباب بشرط الإطاقة، روي ذلك عن ابن عمر أنه قال: ما أبالي أن أكون عاشر عشرة على دابة إذا أطاقت حمل ذلك، رواه شعبة، عن عاصم، عن الشعبي، عنه. وكره آخرون ركوب دابة أكثر من اثنين عملًا بحديث أبي سعيد، روي ذلك عن علي قال: إذا رأيتم ثلاثة نفر على دابة فارجموهم حتى ينزل أحدهم.\nقال الطبري: وكلا الخبرين صحيحين لحديث الباب، فحديث الباب محمول على الإطاقة، وقد قال ابن أبي مليكة عن ابن عباس - ﵄ - أن مركب رسول الله - ﷺ - الذي حمل الاثنين معه كان ناقة، ولا يضر ذلك بها، وكذا الفرس والبغل بالنسبة لرجل مع صبيين يسير مسافة من الأرض لا يتعذر على الصبيان قطعها مشيًا.\nوروى ابن مهدي عن حماد بن سلمة، عن عاصم، عن زر، (عن ابن مسعود) (^١) قال: كان يوم بدر ثلاثة على بعير (^٢). والنهي على من لم يطق. وعليه يحمل ما روي عن علي.\nوقد روى مطر بن محمد، ثنا أبو داود، ثنا ابن خالد، ثنا المسيب بن دارم قال: رأيت عمر بن الخطاب ضرب جمالًا وقال: تحمل على بعيرك ما لا يطيق (^٣).\n_________\n= لا يروى هذا الحديث عن أبي سعيد إلا بهذا الإسناد تفرد بهما محمد بن جامع.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ١٩٦: فيه محمد بن جامع وهو ضعيف.\n(^١) ورد بهامش الأصل: حديث ابن مسعود في النسائي.\n[قلت: وهو الصواب كما في مصادر التخريج].\n(^٢) رواه أحمد ١/ ٤١١، والنسائي في \"الكبرى\" ٥/ ٣٥٠ (٨٨٠٧).\n(^٣) رواه ابن سعد في \"الطبقات الكبرى\" ٧/ ١٢٧، وابن عساكر في \"تاريخه\" ٥٧/ ١٩١.","vol":"28","page":221},{"text":"<span data-type='title' id=toc-3619>١٠٠ - باب حَمْلِ صَاحِبِ الدَّابَّةِ غَيْرَهُ بَيْنَ يَدَيْهِ</span>\nوَقَالَ بَعْضُهُمْ: صَاحِبُ الدَّابَّةِ أَحَقُّ بِصَدْرِ الدَّابَّةِ، إِلَّا أَنْ يَأْذَنَ لَهُ.\n\n٥٩٦٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ: ذُكِرَ الأَشَرُّ الثَّلَاثَةُ عِنْدَ عِكْرِمَةَ، فَقَالَ: قَالَ ابْنُ عَبَّاسٍ: أَتَى رَسُولُ اللهِ - ﷺ - وَقَدْ حَمَلَ قُثَمَ بَيْنَ يَدَيْهِ، وَالْفَضْلَ خَلْفَهُ -أَوْ قُثَمَ خَلْفَهُ، وَالْفَضْلَ بَيْنَ يَدَيْهِ- فَأَيُّهُمْ شَرٌّ أَوْ أَيُّهُمْ خَيْرٌ؟. [انظر: ١٧٩٨ - فتح ١٠/ ٣٩٦]\nثم ساق عن أَيُّوب: ذكر شر الثَّلَاثَة عِنْدَ عِكْرِمَةَ، فَقَالَ: قَالَ ابن عَبَّاسٍ - ﵄ -: أَتَى رَسُولُ اللهِ - ﷺ - وَقَدْ حَمَلَ قُثَمَ بَيْنَ يَدَيْهِ، وَالْفَضْلَ خَلْفَهُ -أَوْ قُثَمَ خَلْفَهُ، وَالْفَضْلَ بَيْنَ يَدَيْهِ- فَأَيُّهُمْ شَرٌّ أَوْ أَيُّهُمْ خَيْرٌ؟.\nالشرح:\nقال الجوهري: يقال: فلان شر الناس ولا يقال: أشر الناس إلا في لغة رديئة (^١).\nوقثم: وزن عمر، معدول عن قائم وهو المعطي، فهو غير منصرف للعدل والتعريف.\n(وقثم: هو ابن العباس وكان يشبه برسول الله - ﷺ -، روى عن رسول الله - ﷺ -. وعن أخيه الفضل، قال الحاكم: كان أخا الحسين بن علي من الرضاعة، وكان شبيه رسول الله - ﷺ - وآخر الناس به عهدًا. واختلف في موضع قبره، فالصحيح: بسمرقند. وقيل: بمرو.\n_________\n(^١) \"الصحاح\" ٢/ ٦٩٥ مادة: (شرر).","vol":"28","page":222},{"text":"ووقع في \"الكمال\" للمقدسي ذكره له في غير الصحابة، وأن البخاري روى له، وليس كما ذكر وإنما وقع ذكره فيه) (^١) (^٢).\nوقوله: (فأيهم شر أو أيهم خير) قال الجوهري: يقال: فلان خير الناس، ولا تقل: أخير. وفلانة خير الناس، ولا تقل: خيرة. لا تثني ولا تجمع؛ لأنه في معنى أفعل، وأما قول الشاعر:\nألا بَكَرَ النَّاعِي بِخَيْرَيْ بَنِي أَسَدْ … بِعَمْرِو بنِ مَسْعودٍ وبالسَّيِّدِ الصَّمَدْ\nفإنما ثناه؛ لأنه أراد (خَيْرَيْ) مخففة مثل: ميِّت وميْت، وهيِّن وهيْن (^٣).\nوقوله: (وقال بعضهم ..) إلى آخره، قد روي عن رسول الله - ﷺ -، ذكره الترمذي من حديث علي بن الحسين بن واقد، حدثني أبي، عن عبد الله بن بريدة - ﵁ - عن أبيه: بينا رسول الله - ﷺ - يمشي إذ جاءه رجل ومعه حمار فقال: يا رسول الله، اركب، وتأخر الرجل، فقال - ﵇ -: \"لأنت أحق بصدر دابتك إلا أن تجعله لي \" فقال: قد جعلته لك، فركب. ثم قال: حسن غريب (^٤) (^٥).\n_________\n(^١) انظر ترجمته في \"معجم الصحابة\" للبغوي ٥/ ٧٧، \"الاستيعاب\" ٣/ ٣٦٣،\n\"تهذيب الكمال\" ٢٣/ ٥٣٨ (٤٨٥٣).\n(^٢) من: (ص ٢).\n(^٣) \"الصحاح\" ٢/ ٦٥٢ مادة (خير). والشاعر هو: سبرة بن عمرو الأسدي يرثي عمر بن مسعود وخالد بن نضلة.\n(^٤) الترمذي (٢٧٧٣) كتاب الأدب، ورواه أبو داود (٢٥٧٢)، وصححه الألباني في \"صحيح الجامع\" (٢٣٥٨).\n(^٥) ورد بهامش الأصل: الحديث: أعني حديث بريدة في أبي داود والترمذي؛ أبو داود في الجهاد، والترمذي في الاستئذان. [وهو الصواب كما في مصادر التخريج فرواه أبو داود برقم (٢٥٧٢) والترمذي].","vol":"28","page":223},{"text":"وحديث ابن عباس يدل على معنى الحديث؛ (لأ) (^١) - ﵇ - كان أحق بصدر الدابة، فلما حمل (قثم) (^٢) فضل بين يديه كان مقام (الإذن) (^٣) في ذلك.\nوأظن البخاري لم يرض بإسناد حديث ابن بريدة، فأدخل حديث ابن عباس؛ ليدل على معناه.\n_________\n(^١) في الأصل (أنه) والمثبت من (ص ٢).\n(^٢) في الأصل (قثمًا) وبهامشه: الجادة: قثم.\n(^٣) في ص ٢: الأدب.","vol":"28","page":224},{"text":"<span data-type='title' id=toc-3620>١٠١ - باب إِرْدَافِ الرَّجُلِ خَلْفَ الرَّجُلِ</span>\n٥٩٦٧ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، عَنْ مُعَاذِ بْنِ جَبَلٍ - ﵁ -، قَالَ: بَيْنَا أَنَا رَدِيفُ النَّبِيِّ - ﷺ - لَيْسَ بَيْنِي وَبَيْنَهُ إِلاَّ أَخِرَةُ الرَّحْلِ، فَقَالَ: «يَا مُعَاذُ». قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. ثُمَّ سَارَ سَاعَةً ثُمَّ قَالَ: «يَا مُعَاذُ». قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. ثُمَّ سَارَ سَاعَةً ثُمَّ قَالَ: «يَا مُعَاذُ». قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. قَالَ: «هَلْ تَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ؟». قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «حَقُّ اللهِ عَلَى عِبَادِهِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا». ثُمَّ سَارَ سَاعَةً ثُمَّ قَالَ: «يَا مُعَاذُ بْنَ جَبَلٍ». قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. فَقَالَ: «هَلْ تَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللهِ إِذَا فَعَلُوهُ؟». قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «حَقُّ الْعِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَهُمْ». [انظر: ٢٨٥٦ - مسلم: ٣٠ - فتح ١٠/ ٣٩٧]\nذكر فيه حديث معاذ: بَيْنَا أَنَا رَدِيفُ النَّبِيِّ - ﷺ - لَيْسَ بَيْني وَبَيْنَهُ إِلَّا أَخِرَةُ الرَّحْلِ، فَقَالَ: \"يَا مُعَاذُ\". قُلْتُ: لَبَّيْكَ يا رَسُولَ اللهِ وَسَعْدَيْكَ. ثُمَّ سَارَ سَاعَةً ثُمَّ قَالَ: \"يَا مُعَاذُ\". قُلْتُ: لَبَّيْكَ يا رَسُولَ اللهِ وَسَعْدَيْكَ. ثُمَّ سَارَ سَاعَةً ثُمَّ قَالَ: \"يَا مُعَاذُ\". قُلْتُ: لَبَّيْكَ يا رَسُولَ اللهِ وَسَعْدَيْكَ. قَالَ: \"هَلْ تَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ؟ \". قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"حَقُّ اللهِ عَلَى عِبَادِهِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا\". ثُمَّ سَارَ سَاعَةً ثُمَّ قَالَ: \"يَا مُعَاذُ بْنَ جَبَلٍ\". قُلْتُ له: لَبَّيْكَ يا رَسولَ اللهِ وَسَعْدَيْكَ. قال: \" (هَلْ تَدْرِي) (^١) مَا حَقُّ العِبَادِ عَلَى اللهِ إِذَا فَعَلُوهُ؟ \". قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: \"حَقُّ العِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَهُمْ\".\nهذا الحديث كذا هو مترجم له في أصل الدمياطي بخطه، ولم يترجم له ابن بطال بل قال: باب. ثم ذكره.\n_________\n(^١) من الأصل.","vol":"28","page":225},{"text":"وفيه: إرداف الإمام والشريف لمن هو دونه وركوبه معه، وذلك من التواضع أيضًا وترك التكبر، وهذا الحديث محله الإرداف، فلو ذكره فيه مع حديث أسامة كان أولى (^١)، وستكون لنا عودة إليه في السلام والاستئذان في باب من أجاب بلبيك وسعديك.\nوقوله: (\"ما حق العباد على الله\") يحتمل أن يكون أراد حقًّا شرعيًّا لا واجبًا عقلًا كما ادعته المعتزلة، وكأنه لما وعد به تعالى ووعده الصدق صار حقًّا من هذِه الجهة، وأن يكون خرج مخرج المقابلة للفظ الأول؛ لأنه قال في أوله: (ما حق الله على العباد).\nقال (المازري) (^٢): ولا شك أن لله على عباده حقًّا فأتبع اللفظ الثاني للأول كقوله: ﴿وَمَكَرُوا وَمَكَرَ اللهُ﴾ [آل عمران: ٥٤]، وجاء في رواية: فأخبر بها معاذ عند موته تأثمًا.\nقال الهروي: تأثم الرجل إذا فعل فعلًا يخرج به الإثم، وكذلك تحنث: ألقى الحنث عن نفسه، وتحرج: ألقى الحرج عن نفسه.\nوسلف في أوائل هذا الشرح عدة ألفاظ أخر.\nقال (المازري) (^٣): والأظهر عندي أنه لم يرد في هذا (الحديث) (^٤) هذا المعنى؛ لأن في سياقه ما يدل على خلافه (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ١٨٦.\n(^٢) في: الأصل: الداودي.\n(^٣) في الأصل: (الماوردي)، وورد بهامشه: لعله الداودي، والمثبت من (ص ٢).\n(^٤) في (ص ٢): الباب.\n(^٥) \"المعلم بفوائد مسلم\" ١/ ٥٨ - ٥٩.","vol":"28","page":226},{"text":"فصل:\nهذا الحديث ذكره البخاري في باب: من جاهد نفسه، وذلك أن جهاد المرء نفسه هو الجهاد، روي أنه - ﵇ - قال- وقد انصرف من غزوة-: \"انصرفنا من الجهاد الأصغر إلى الجهاد الأكبر\" قالوا: يا رسول الله، وما الجهاد الأكبر؟ قال: \"مجاهدة النفس\" (^١).\nوقد يكون جهاد النفس منعها الشهوات المباحة توفيرًا لها في الآخرة؛ لئلا يدخل في قوله: ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا﴾ [الأحقاف: ٢٠]. وروينا في \"الحلية\" عن (مسلم) (^٢) الخواص قال: أوحى الله إلى داود: لا تقرب الشهوات، فإني خلقتها لضعفاء خلقي، والقلب المحجوب بالشهوات حجبت صوته عني (^٣).\nفصل:\nقوله: (رديف). كذا في الأصول، وجاء (رِدْف) بكسر الراء، وإسكان الدال، والردف والرديف: هو الراكب خلف الراكب، وأصله من ركوبه على الردف وهو العجز.\n_________\n(^١) رواه الخطيب في \"تاريخه\" ١٣/ ٥٢٣ من حديث جابر، بنحوه، وعزاه العراقي في \"تخريج الإحياء\" ٢/ ٧٠٩ للبيهقي في \"الزهد\" من حديث جابر أيضًا ولفظه: رجعنا من الجهاد .. وقال: إسناده فيه ضعف؛ ونقل السيوطي في \"الدرر المنتثرة\" ص ٧٨ - ٧٩ جزم ابن حجر في كتابه \"تسديد القوس\" أنه من كلام إبراهيم بن أبي بعلة، وتعقب رواية الخطيب من حديث جابر، وذكره الألباني في \"الضعيفة\" ٢٤٦٠، وقال: منكر، ونقل قول ابن تيمية في \"مجموع الفتاوى\" ١١/ ١٩٧ عن الحديث: أنه لا أصل له، ولم يروه أحد من أهل المعرفة بأقوال النبي - ﷺ -.\n(^٢) في (ص ٢): سالم.\n(^٣) \"حلية الأولياء\" ٩/ ٢٦٠، ١٠/ ٢٠.","vol":"28","page":227},{"text":"قال ابن سيده: وخص به بعضهم عجيزة المرأة. وردف كل شيء: مؤخره، والردف: ما تبع الشيء، والجمع مع كل ذلك أرداف (^١).\nوقال القزاز في \"جامعه\": الردف: الذي يُركب، وهو ردفك ورديفك، وأنكر بعضهم الرديف، وكل شيء جاء بعدك فقد ردفك، ويقول في القوم: نزل بهم أمر قد ردف لهم أعظم منه، والردف موضع مركب الرديف، وهذا برذون لا يُرْدِف، ولا يُرَادِف (^٢)، وأنكر بعضهم: يردف، وقال: إنما يقال: لا يرادف. وقال: إنما المرادف الذي يردف غيره خلفه، وحكي: ردفت الرجل وأردفته إذا ركبت وراءه، وإذا جئت بعده، ومنه قوله تعالى: ﴿مُرْدِفِينَ﴾ [الأنفال: ٩]، والعرب تقول: جئت مردفْا لفلان، أي: جئت بعده، وجاء القوم مرادفين.\nوالروادف: جمع الرديف، وجاء القوم ردافًا، أي: بعضهم في إثر بعض، وإرداف الملوك في الجاهلية: هم الذين كانوا يخلفون الملوك.\nوقال الجوهري: أردفته أنا: إذا أركبته معك، وذلك الوضع الذي يركبه رداف (^٣)، وعند الهروي: ردفت الرجل أردفه: إذا ركبت خلفه، وأردفته: إذا أركبته خلفي، وفي \"لحن العامة\" لثابت، عن أبي عبيدة: دابة لا تردف وترادف، قال: والأجود: ترادف، وكذا هو في \"فصيح ثعلب\" وغيره.\nقال أبو القاسم الجريري: وجه الكلام: لا ترادف؛ لأن مبنى المفاعلة على الاشتراك في الفعل فهو بهذا الكلام أليق وبالمعنى\n_________\n(^١) \"المحكم\" ١٠/ ٢٦ مادة: (دفر). مقلوبة.\n(^٢) أي: لا يدع رديفا يركبه. \"العين\" ٨/ ٢٣.\n(^٣) \"الصحاح\" ٤/ ١٣٦٣. مادة: (ردف).","vol":"28","page":228},{"text":"المراد به أعلق، والعرب تقول: ترادفت الأشياء إذا تتابعت، يقال: ردفت الشيء، أي: ركبت خلفه، ورادفته: إذا أردفته. ويقال: جمل مرادف، أي: عليه رديف.\nفصل:\nجمع ابن منده الأرداف في جزء انتهى به إلى نحو الثلاثين منهم أولاد العباس، وعبد الله بن جعفر، وأبو هريرة وقيس بن سعد بن عبادة، وصفية، وأم صفية الجهنية.\nفصل:\nقوله: (ليس بيني وبينه إلا آخرة الرحل): المراد المبالغة في شدة قربه إليه، وقوله: (وسعديك)، أي: ساعدت طاعتك مساعدة بعد مساعدة، أما تكرير قوله: \"يا معاذ\"، فلتأكيد الاهتمام بما يخبر به.","vol":"28","page":229},{"text":"<span data-type='title' id=toc-3621>١٠٢ - باب إِرْدَافِ المَرْأَةِ خَلْفَ الرَّجُلِ</span>\n٥٩٦٨ - حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ صَبَّاحٍ، حَدَّثَنَا يَحْيَى بْنُ عَبَّادٍ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي يَحْيَى بْنُ أَبِي إِسْحَاقَ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: أَقْبَلْنَا مَعَ رَسُولِ اللهِ - ﷺ - مِنْ خَيْبَرَ، وَإِنِّي لَرَدِيفُ أَبِي طَلْحَةَ، وَهْوَ يَسِيرُ وَبَعْضُ نِسَاءِ رَسُولِ اللهِ - ﷺ -، رَدِيفُ رَسُولِ اللهِ - ﷺ - إِذْ عَثَرَتِ النَّاقَةُ فَقُلْتُ: الْمَرْأَةَ. فَنَزَلْتُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّهَا أُمُّكُمْ». فَشَدَدْتُ الرَّحْلَ وَرَكِبَ رَسُولُ اللهِ - ﷺ -، فَلَمَّا دَنَا -أَوْ رَأَى الْمَدِينَةَ- قَالَ: «آيِبُونَ تَائِبُونَ، عَابِدُونَ، لِرَبِّنَا حَامِدُونَ». [انظر: ٣٧١ - مسلم: ١٣٤٥ - فتح ١٠/ ٣٩٨]\nذكر فيه حديث أَنَسَ - ﵁ - قَالَ: أَقْبَلْنَا مَعَ رَسُولِ اللهِ - ﷺ - مِنْ خَيْبَرَ، وَإِنِّي لَرَدِيفُ أَبِي طَلْحَةَ، وَهْوَ يَسِيرُ وَبَعْضُ نِسَاءِ رَسُولِ اللهِ - ﷺ -، رَدِيفُ رَسُولِ اللهِ - ﷺ - إِذْ عَثَرَتِ النَّاقَةُ فَقُلْتُ: المَرْأَةَ! فَنَزَلْتُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّهَا أُمُّكُمْ\". فَشَدَدْتُ الرَّحْلَ وَرَكِبَ رَسُولُ اللهِ - ﷺ -، فَلَمَّا دَنَا -أَوْ رَأى المَدِينَةَ-قَالَ: \"آيِبُونَ تَائِبُونَ، عَابِدُونَ، لِرَبِّنَا حَامِدُونَ\".\n(هذا الحديث سلف في أواخر الجهاد، وسلف في آخر الحج في باب: ما يقول إذا رجع من الحج والعمرة والغزوة من حديث ابن عمر، وفي آخره: \"آيبون\" إلى آخره، وزاد: \"ساجدون\" وغير ذلك) (^١) (^٢).\nوفيه: جواز إرداف المرأة خلف الرجل، كما ترجم له.\nوفيه أنه لا بأس أن يتدارك الرجل امرأة غيره إذا سقطت أوهمت بالسقوط ويعينها على التخلص مما يخشى حدوثه عليها، وإن كانت مما لا يجوز له رؤيتها؛ لأن المؤمنين إخوة، وقد أمرهم الله تعالى بالتعاون.\n_________\n(^١) من: (ص ٢).\n(^٢) سلف برقم (٢٩٩١) باب التكبير عند الحرب، وبرقم (١٧٩٧).","vol":"28","page":230},{"text":"<span data-type='title' id=toc-3622>١٠٣ - باب الاِسْتِلْقَاءِ، وَوَضْعِ الرِّجْلِ عَلَى الأُخْرى</span>\n٥٩٦٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ أَنَّهُ أَبْصَرَ النَّبِيَّ - ﷺ - يَضْطَجِعُ فِي الْمَسْجِدِ، رَافِعًا إِحْدَى رِجْلَيْهِ عَلَى الأُخْرَى. [انظر: ٤٧٥ - مسلم: ٢١٠٠ - فتح ١٠/ ٣٩٩]\nذكر فيه حديث عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ أَنَّهُ أَبْصَرَ النَّبِيَّ - ﷺ - يَضْطَجِعُ فِي المَسْجِدِ، رَافِعًا إِحْدى رِجْلَيهِ عَلَى الأُخْرى.\nوهذا الحديث سلف في الصلاة، ويأتي في السلام والاستئذان (^١)، وفعله - ﵇ - هذا على وجه الراحة، وكذا فعله الصديق والفاروق وعثمان - ﵁ - وهو مذهب مالك، وكره ذلك بعض فقهاء الأمصار ذكروا أنه - ﵇ - نهى عنه، وذكر مالك الحديث في \"موطئه\" ردًّا على من كره ذلك، وأردفه بأن الصديق والفاروق كانا يفعلان ذلك (^٢)، فكأنه ذهب إلى أن نهيه عنه منسوخ بفعله، واستدل على نسخه بفعل الخليفتين بعده، وهذا لا يجوز أن يخفى عليهما النسخ في ذلك من المنسوخ.\nآخر اللباس بحمد الله ومنِّه\n_________\n(^١) سلف برقم (٤٧٥) باب الاستلقاء في المسجد ومد الرجل، ويأتي برقم (٦٢٨٧) في الاستئذان، باب الاستلقاء.\n(^٢) \"الموطأ\" ص ١٢٤.","vol":"28","page":231},{"text":"٧٨\nكتاب الأدب","vol":"28","page":233},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3623>٧٨ - كِتابُ الأَدَبِ</span>\nقال القزاز: يقال: أدب الرجل يأدُب إذا كان أديبًا، ككرم يكرم إذا كان كريمًا، والأدب مأخوذ من المأدبة، وهو طعام يتخذ ثم يدعى الناس إليه، فكان الأدب مما يدعى كل أحد إليه، يقال: أدبه المؤدب تأديبًا فهو مؤدَّب، والمعلم مؤدِّب؛ وذلك لأنه يردد عليه الدعوة إلى الآداب، فكبر الفعل بالتشديد، والأدب: الدعاء، والآدب: الداعي، وقال صاحب \"الواعي\": سمي الأدب أدبًا لأنه يدعو إلى المحامد، وقال ابن طريف في \"الأفعال\": أدِب الرجل وأدُب -بضم الدال وكسرها- أدبا: صار أديبًا في خلق أو علم.\nوقال الجوهري: الأَدَب أدب النفس والدرس، يقال منه: أَدُبَ الرجل -بالضم- فهو أديب (^١)، وقال أبو المعالي في \"المنتهى\": استأدب الرجل بمعنى تأدب، والجمع أدباء، وغالب أحاديث هذا الكتاب سلفت لكنا نعيد الكلام عليها لبعدها.\n_________\n(^١) \"الصحاح\" ١/ ٨٦، مادة: (أدب).","vol":"28","page":235},{"text":"<span data-type='title' id=toc-3624>١ - باب قَوْلِ اللهِ -﷿-: ﴿وَوَصَّيْنَا الإِنْسَانَ بِوَالِدَيْهِ حُسنًا﴾ [العنكبوت: ٨]</span>\n٥٩٧٠ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: الْوَلِيدُ بْنُ عَيْزَارٍ أَخْبَرَنِي قَالَ: سَمِعْتُ أَبَا عَمْرٍو الشَّيْبَانِيَّ يَقُولُ: أَخْبَرَنَا صَاحِبُ هَذِهِ الدَّارِ -وَأَوْمَأَ بِيَدِهِ إِلَى دَارِ عَبْدِ اللهِ- قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ -: أَيُّ الْعَمَلِ أَحَبُّ إِلَى اللهِ؟ قَالَ: «الصَّلَاةُ عَلَى وَقْتِهَا». قَالَ: ثُمَّ أَيُّ؟ قَالَ: «ثُمَّ بِرُّ الْوَالِدَيْنِ». قَالَ ثُمَّ أَي؟ قَالَ: «الْجِهَادُ فِي سَبِيلِ اللهِ». قَالَ: حَدَّثَنِي بِهِنَّ، وَلَوِ اسْتَزَدْتُهُ لَزَادَنِي. [انظر: ٥٢٧ - مسلم: ٨٥ - فتح: ١٠/ ٤٠٠]\nذكر فيه حديث أبي عَمْرٍو الشَّيْبَانِيِّ عن عبد الله بن مسعود - ﵁ - سَأَلْتُ النَّبِيَّ - ﷺ -: أَيُّ العَمَلِ أَحَبُّ إِلَى اللهِ؟ قَالَ: \"الصَّلَاةُ على وَقْتِهَا\". قَالَ: ثُمَّ أَيُّ؟ قَالَ: \"بِرُّ الوَالِدَيْنِ .. \". الحديث. سلف في الصلاة (وفي الجهاد، ويأتي في التوحيد) (^١) (^٢)، وذكر (^٣) في التفسير أن هذِه الآية التي في سورة لقمان نزلت في سعد بن أبي وقاص، قالت أمه حين هاجر: لا يظلني بيت حتى ترجع فنزلت، فأمره تعالى أن يحسن إليهما ولا يطيعهما في الشرك. وقيل: نزلت في عياش بن أبي ربيعة، فأخبر رسول الله - ﷺ - أن برَّ الوالدين أفضل الأعمال بعد الصلاة التي هي أعظم دعائم الإسلام، ورتب ذلك بـ (ثم) التي تعطي الترتيب، وتدل على أن الثاني بعد الأول بمهلة، وقد دل التنزيل على ذلك، قال تعالى: ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا﴾ [الإسراء: ٢٣] يعني: ما يقولان أو يحدثان\n_________\n(^١) سبق برقم (٢٧٨٢)، وسيأتي برقم (٧٥٣٤).\n(^٢) من (ص ٢).\n(^٣) جاء في هامش الأصل: في مسلم في مناقب سعد بن أبي وقاص نحوه وليس هو في البخاري. [مسلم (١٧٤٨) بعد حديث (٢٤١٢)].","vol":"28","page":236},{"text":"﴿فَلَا تَقُلْ لَهُمَا أُفٍّ﴾ قال مجاهد: والمعنى: لا تستقذرهما كما لم يكونا يستقذرانك (^١)، وقال عطاء: لا تنفض يديك عليهما (^٢). ﴿وَلَا تَنْهَرْهُمَا﴾ أي: لا تغلظ لهما في القول. ﴿وَقُلْ لَهُمَا قَوْلًا كَرِيمًا﴾ أي: سهلًا لينًا عن قتادة (^٣) وغيره.\nوقال ابن المسيِّب: قول العبد الذليل للسيد الفظ الغليظ (^٤). ﴿وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ﴾ أي: كن بمنزلة الذليل المقهور إكرامًا لهما، وجعل تعالى شكر الأبوين بعد شكره، فقال: ﴿أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ﴾ [لقمان: ١٤] وقال أبو هريرة: لا تمش أمام أبيك، ولا تقعد قبله ولا تدعه باسمه، وقيل: تمشي في الظلمة بين يديه، وقال مالك: من لم يدرك أبويه أو أحدهما فلا بأس أن يقول: رب ارحمهما كما ربياني صغيرا.\nفصل:\nقوله: (\" الصَّلَاةُ عَلَى وَقْتِهَا\") وفي رواية أخرى: \"لوقتها\" وفي أخرى: \"لأول وقتها\" كما سلف في بابه، وفي حديث آخر: \"إيمان بالله ثم الصلاة على مواقيتها\" (^٥) ولم تذكر هنا؛ لأن الصحة موقوفة عليها.\nوفيه: فضل ظاهر في بر الوالدين، وقدمه على الجهاد؛ لتعديه إلى (الفقير) (^٦)، ولأن الفاعل له لا يرى أنه إنما يفعله مكافأة لفعلهما له، فكأنه لا يرى فيه كبير عمل، والجهاد يرى لنفسه فيه كبير عمل.\n_________\n(^١) رواه الطبري ٨/ ٥٩ (٢٢١٩١).\n(^٢) السابق ٨/ ٦٠ (٢٢١٩٣).\n(^٣) السابق ٨/ ٦١ (٢٢١٩٦).\n(^٤) السابق ٨/ ٦١ (٢٢١٩٨).\n(^٥) سلف برقم (٢٦) من حديث أبي هريرة بذكر الإيمان، ثم الجهاد، ثم الحج.\n(^٦) في (ص ٢): الغير.","vol":"28","page":237},{"text":"فصل:\nأبو عمرو الشيباني راويه عن ابن مسعود، اسمه سعد بن إياس بن عمرو بن الحارث بن سدوس بن شيبان بن ذهل بن ثعلبة بن عُكابة، أدرك الجاهلية، وعاش مائة وعشرين قال: تكامل شبابي يوم اليمامة سنة (ستة عشرة) (^١) فكنت ابن أربعين سنة.\nوعمرَّ أيضًا أبو رجاء العطاردي عمران بن ملحان، وأبو عثمان النهدي عبد الرحمن بن مل، وأبو أمية سويد بن غفلة بن عوسجة بن عامر الجعفي، كل منهم عاش نحوًا من ثلاثين ومائة سنةٍ وغيرهم (^٢).\n_________\n(^١) ورد في هامش الأصل: اليمامة ثنتى عشرة من الهجرة.\n(^٢) انظر: \"أعمار الأعيان\" لابن الجوزي ص ٩٨.","vol":"28","page":238},{"text":"<span data-type='title' id=toc-3625>٢ - باب مَنْ أَحَقُّ النَّاسِ بِحُسْنِ الصُّحْبَةِ</span>؟\n٥٩٧١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عُمَارَةَ بْنِ القَعْقَاعِ بْنِ شُبْرُمَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَحَقُّ بِحُسْنِ صَحَابَتِي؟ قَالَ: «أُمُّكَ». قَالَ: ثُمَّ مَنْ؟ قَالَ: «أُمُّكَ». قَالَ: ثُمَّ مَنْ؟ قَالَ: «أُمُّكَ». قَالَ: ثُمَّ مَنْ؟ قَالَ: «ثُمَّ أَبُوكَ».\nوَقَالَ: ابْنُ شُبْرُمَةَ وَيَحْيَى بْنُ أَيُّوبَ: حَدَّثَنَا أَبُو زُرْعَةَ مِثْلَهُ. [مسلم: ٢٥٤٨ - فتح: ١٠/ ٤٠١]\nذكر حديث جرير، عَنْ عُمَارَةَ بْنِ القَعْقَاعِ بْنِ شُبْرُمَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَحَقُّ الناس بِحُسْنِ صَحَابَتِي؟ قَالَ: \"أُمُّكَ\". قَالَ: ثُمَّ مَنْ؟ قَالَ: \"أُمُّكَ\". قَالَ: ثُمَّ مَنْ؟ قَالَ: \"أُمُّكَ\". قَالَ: ثُمَّ مَنْ؟ قَالَ: \"أَبُوكَ\".\nوَقَالَ: ابن شُبْرُمَةَ وَيحْيَى بْنُ أَيُّوبَ: ثَنَا أَبُو زُرْعَةَ مِثْلَهُ.\nإنما أتى بهذا يزيل ما في الأول من العنعنة، وابن شبرمة اسمه عبد الله، وتعليقه أخرجه مسلم عن ابن أبي شيبة، ثنا شريك، عن عمارة وابن شبرمة، عن أبي زرعة. وحدثنا حبان، ثنا وهيب، كلاهما (^١) عن ابن شبرمة، عن أبي زرعة. فذكره. والتعليق عن يحيى بن أيوب أخرجه الطبراني في \"الأوسط\" من حديثه، عن إبراهيم بن محمد، عن محمد بن حفص، ثنا سهل بن حماد، ثنا يحيى بن أيوب بن أبي زرعة بن عمرو بن جرير، ثنا جدي أبو زرعة به (^٢).\n_________\n(^١) يعني: وهيب، ومحمد بن طلحة كما في \"صحيح مسلم\" (٢٥٤٨/ ٤).\n(^٢) لم أجده عند الطبراني وإنما وصله أحمد ٢/ ٤٠٢، والبخاري في \"الأدب المفرد\" (٦) من طريق ابن المبارك، عن يحيى بن أيوب به.","vol":"28","page":239},{"text":"وفي هذا الحديث دلالة أن محبة الأم والشفقة بها ينبغي أن تكون ثلاثة أمثال محبة الأب؛ لأنه - ﵇ - كررها ثلاثا وذكر الأب في الرابعة فقط، وإذا تأمل هذا المعنى شهد له العيان، وذلك أن صعوبة الحمل والوضع والرضاع والتربية تنفرد بها الأم وتشقى بها دون الأب، فهذِه ثلاث منازل يخلو منها الأب، وقد جرى لأبي الأسود الدؤلي مع زوجته قصة أبان فيها هذا المعنى، ذكر أبو حاتم عن أبي عبيدة أن أبا الأسود جرى بينه وبين امرأته كلام وأراد أخذ ولده منها، فسار إلى زياد وهو والي البصرة، فقالت المرأة له: أصلح الله الأمير، كان بطني (وعاءه) (^١)، وحجري فناءه، وثديي سقاءه، أكلؤه إذا نام، وأحفظه إذا قام، فلم أزل بذلك سبعة أعوام، حتى إذا استوفى فصاله، وكملت خصاله، وأملت نفعه، ورجوت دفعه، أراد أن يأخذه منى كرها! قال أبو الأسود: أصلحك الله، هذا ابني حملته قبل أن تحمله، ووضعته قبل أن تضعه، وأنا أقوم عليه في أدبه، وانظر في أوده. فقالت المرأة: صدق أصلحك الله، حمله خِفًّا وحملته ثقلا، ووضعه شهوة ووضعته كرها. فقال له زياد: اردد على المرأة ولدها، فهي أحق به منك، ودعني من سجعك.\nوروى أبو داود في \"سننه\" والحاكم في \"مستدركه\" وقال: صحيح الإسناد، عن عمرو بن شعيب، عن أبيه، عن جده عبد الله بن عمرو أن المرأة قالت: يا رسول الله، إن ابني هذا كان بطني له وعاء، وثديي له سقاء، وحجري له حواء، وإن أباه طلقني وأراد أن ينزعه منى. فقال لها - ﵇ -: \"أنت أحق به ما لم تنكحي\" (^٢).\n_________\n(^١) في الأصل: له وعاء.\n(^٢) أبو داود (٢٢٧٦)، \"المستدرك\" ٢/ ٢٠٧.","vol":"28","page":240},{"text":"وروي عن مالك أن رجلا قال له: إن أبي في بلاد السودان، وقد كتب إليّ أقدم عليه، وأمي تمنعني من ذلك. فقال: أطع أباك، ولا تعص أمك، فدل قول مالك هذا أن برهما عنده متساويًا ولا فضل لواحد منهما (فيه) (^١) على صاحبه، لكنه قد أمره بالتخلص منهما جميعًا، وإن كان لا سبيل له إلى ذلك في هذِه المسألة، ولو كان لأحدهما عنده فضل في البر على صاحبه لأمره بالمصير إلى أمره. وقد سئل الليث عن هذِه المسألة فأمره بطاعة الأم، وزعم أن لها ثلثي البر، وحديث أبي هريرة - ﵁ - يدل أن لها ثلاثة أرباع البر، وأن طاعة الأم مقدمة، وهو الحجة على من خالفه.\nوزعم (المحاسبي) (^٢) أن تفضيل الأم على الأب في البر والطاعة هي إجماع العلماء (^٣)، وقيل للحسن: ما بر الوالدين؟ قال: تبذل لهما ما ملكت، وتطيعهما فيما أمراك ما لم تكن معصية.\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: النحاس، والمثبت من (ص ٢).\n(^٣) انظر: \"شرح ابن بطال\": ٩/ ١٨٩ - ١٩١.","vol":"28","page":241},{"text":"<span data-type='title' id=toc-3626>٣ - باب لَا يُجَاهِدُ إِلاَّ بِإِذْنِ الوالدين</span>\n٥٩٧٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ وَشُعْبَةَ قَالَا: حَدَّثَنَا حَبِيبٌ ح.\nقَالَ: وَحَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ حَبِيبٍ، عَنْ أَبِي الْعَبَّاسِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: أُجَاهِدُ؟ قَالَ: «لَكَ أَبَوَانِ؟». قَالَ: نَعَمْ. قَالَ: «فَفِيهِمَا فَجَاهِدْ». [انظر: ٣٠٠٤ - مسلم: ٢٥٤٩ - فتح: ١٠/ ٤٠٣]\nذكر فيه حديث حبيب عَنْ أَبِي العَبَّاسِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: أأُجَاهِدُ؟ قَالَ: \"لَكَ أَبَوَانِ؟ \". قَالَ: نَعَمْ. قَالَ: \"فَفِيهِمَا فَجَاهِدْ\".\nهذا الحديث سلف في الجهاد (^١)، وأبو العباس هو الشاعر كما صرح به هناك، واسمه السائب بن فروخ المكي (الأعمى) (^٢)، روى له الجماعة، وحبيب هو ابن أبي ثابت كما صرح به هناك، وهذا موافق (^٣) لحديث ابن مسعود: أن بر الوالدين أفضل من الجهاد (^٤)؛ لأنه رتب ذلك بـ (ثُمَّ) الدالة على الرتبة، وهذا إنما يكون في وقت قوة الإسلام، وعليه أهل العلم إذا كان الجهاد من فروض الكفاية، فأما إذا قوي أهل الشرك وضعف المسلمون -معاذ الله- فالجهاد متعين على كل نفس ولا يجوز التخلف عنه، وإن منع منه الأبوان.\nوقال ابن المنذر فيه: إن النهي عن الخروج بغير إذن الأبوين ما لم يقع النفير، فإذا وقع وجب الخروج على الجميع، وذلك بيّن في حديث أبي قتادة أنه - ﵇ - بعث جيش الأمراء، فذكر قصة زيد بن حارثة، وجعفر بن أبي طالب وابن رواحة وأن منادي رسول الله - ﷺ - نادى بعد\n_________\n(^١) سلف برقم (٣٠٠٤).\n(^٢) في (ص ٢): الأعور.\n(^٣) في (ص ٢): لا يوافق.\n(^٤) سلف قريبًا برقم (٥٩٧٠).","vol":"28","page":242},{"text":"ذلك أن الصلاة جامعة فاجتمع الناس، فحمد الله وأثنى عليه، ثم قال: \"أيها الناس، اخرجوا فأمدوا إخوانكم، ولا يتخلفن أحد\" فخرج الناس مشاة وركبانا في حر شديد (^١). فدل قوله: \"اخرجوا فأمدوا إخوانكم\" أن العذر في التخلف عن الجهاد إنما هو ما لم يقع النفير مع قوله - ﵇ -: \"وإذا استنفرتم فانفروا\" (^٢).\nفرع:\nاختلف في الوالدين المشركين، فكان الثوري يقول: لا تغز إلا بإذنهما. وقال الشافعي: له أن يغزو بغير إذنهما. وقال ابن المنذر: والأجداد (آباء) (^٣)، والجدات أمهات، فلا يغزو المرء إلا بإذنهم، ولا أعلم دلالة توجب ذلك لغيرهم من الإخوة وسائر القرابات. وكان طاوس يرى السعي على الأخوات أفضل من الجهاد في سبيل الله.\nومعنى (\"فجاهد\"): أي في طاعتهما وإبرارهما، فأما إذا أذنا له في ذلك جاهد، وذلك لأن فرض الجهاد على الكفاية، وطاعتهما فرض عين، وذكر أنه - ﵇ - قال: \"أهل الأعراف قوم قتلوا في سبيل الله بمعصية آبائهم، فمنعهم من النار قتلهم في سبيل الله\" (^٤).\n_________\n(^١) رواه أحمد ٥/ ٢٩٩.\n(^٢) سلف برقم (١٨٣٤).\n(^٣) من (ص ٢).\n(^٤) رواه الطبري في \"تفسيره\" ٥/ ٥٠١ (١٤٧١٣) من طريق محمد بن عبد الرحمن، عن أبيه. وذكره البيهقي في \"الشعب\" ١/ ٣٤٥ وقال: مرسل ضعيف. وعزاه الهيثمي في \"المجمع\" ٧/ ٢٣ - ٢٤ للطبراني، عن عمر بن عبد الرحمن المدني، عن أبيه. وقال: وفيه أبو معشر نجيح وهو ضعيف اهـ. والحديث رواه الطبراني في \"الأوسط\" ٣/ ٢٤٩ (٣٠٥٣) من حديث أبي سعيد بنحوه، وقال الهيثمي في \"المجمع\" ٧/ ٢٣: فيه محمد بن مخلد الرعيني، وهو ضعيف.","vol":"28","page":243},{"text":"<span data-type='title' id=toc-3627>٤ - باب لَا يَسُبُّ الرَّجُلُ وَالِدَيْهِ</span>\n٥٩٧٣ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْهِ». قِيلَ: يَا رَسُولَ اللهِ، وَكَيْفَ يَلْعَنُ الرَّجُلُ وَالِدَيْهِ؟ قَالَ: «يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ، فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أَمَّهُ». [مسلم: ٩٠ - فتح: ١٠/ ٤٠٣].\nذكر فيه حديث عبد الله بن عمرو - ﵄ - قَالَ: قَال النبيّ - ﷺ -: \"إِنَّ مِنْ أَكبَرِ الكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْهِ\". قِيلَ: يَا رَسُولَ اللهِ، وَكَيْفَ يَلْعَنُ الرَّجُلُ وَالِدَيْهِ؟ قَالَ: \"يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أُمَّهُ فيسب أُمَّهُ\".\nهذا الحديث أصل في قطع الذرائع، وأن من آل فعله إلى محرم وإن لم يقصد فهو كمن قصده وتعمده في الإثم، ألا ترى أنه - ﵇ - نهى أن يلعن الرجل والديه، فكان ظاهره تولي اللعن، فلما أخبر أنه إذا سب أبا الرجل فسب الرجل أباه وأمه كان كمن تولى ذلك بنفسه، وكان ما آل إليه فعله أنه كلعنه في المعنى؛ لأنه كان سببه، ومثله قوله تعالى: ﴿وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللهِ فَيَسُبُّوا اللهَ عَدْوًا بِغَيْرِ عِلْمٍ﴾ [الأنعام: ١٠٨] وهذِه من أحد آيات سد الذرائع، والثانية: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا﴾ [البقرة: ١٠٤]، والثالثة: ﴿وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ﴾ الآية [النور: ٣١]، وكذا قال (المازري) (^١): يؤخذ منه المنع من بيع ثياب الحرير ممن يلبسها وهي لا تحل له، وبيع العنب ممن يعصره خمرا ويشربه؛ لأنه ذكر فيه أن من فعل السبب فكأنه الفاعل لذلك الشيء مباشرة (^٢).\n_________\n(^١) في (ص ٢): الماوردي. خطأ.\n(^٢) \"المعلم\" ١/ ٧١ - ٧٢.","vol":"28","page":244},{"text":"<span data-type='title' id=toc-3628>٥ - باب إِجَابَةِ دُعَاءِ مَنْ بَرَّ وَالِدَيْهِ</span>\n٥٩٧٤ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ قَالَ: أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «بَيْنَمَا ثَلَاثَةُ نَفَرٍ يَتَمَاشَوْنَ أَخَذَهُمُ الْمَطَرُ، فَمَالُوا إِلَى غَارٍ فِي الْجَبَلِ، فَانْحَطَّتْ عَلَى فَمِ غَارِهِمْ صَخْرَةٌ مِنَ الْجَبَلِ، فَأَطْبَقَتْ عَلَيْهِمْ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: انْظُرُوا أَعْمَالًا عَمِلْتُمُوهَا لِلَّهِ صَالِحَةً، فَادْعُوا اللهَ بِهَا لَعَلَّهُ يَفْرُجُهَا. فَقَالَ أَحَدُهُمُ: اللَّهُمَّ إِنَّهُ كَانَ لِي وَالِدَانِ شَيْخَانِ كَبِيرَانِ، وَلِي صِبْيَةٌ صِغَارٌ كُنْتُ أَرْعَى عَلَيْهِمْ، فَإِذَا رُحْتُ عَلَيْهِمْ فَحَلَبْتُ بَدَأْتُ بِوَالِدَيَّ أَسْقِيهِمَا قَبْلَ وَلَدِي، وَإِنَّهُ نَاءَ بِيَ الشَّجَرُ فَمَا أَتَيْتُ حَتَّى أَمْسَيْتُ، فَوَجَدْتُهُمَا قَدْ نَامَا، فَحَلَبْتُ كَمَا كُنْتُ أَحْلُبُ، فَجِئْتُ بِالْحِلَابِ فَقُمْتُ عِنْدَ رُءُوسِهِمَا، أَكْرَهُ أَنْ أُوقِظَهُمَا مِنْ نَوْمِهِمَا، وَأَكْرَهُ أَنْ أَبْدَأَ بِالصِّبْيَةِ قَبْلَهُمَا، وَالصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ قَدَمَيَّ، فَلَمْ يَزَلْ ذَلِكَ دَأْبِي وَدَأْبَهُمْ حَتَّى طَلَعَ الْفَجْرُ، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا فُرْجَةً نَرَى مِنْهَا السَّمَاءَ، فَفَرَجَ اللهُ لَهُمْ فُرْجَةً حَتَّى يَرَوْنَ مِنْهَا السَّمَاءَ. وَقَالَ الثَّانِي: اللَّهُمَّ إِنَّهُ كَانَتْ لِي ابْنَةُ عَمٍّ، أُحِبُّهَا كَأَشَدِّ مَا يُحِبُّ الرِّجَالُ النِّسَاءَ، فَطَلَبْتُ إِلَيْهَا نَفْسَهَا، فَأَبَتْ حَتَّى آتِيَهَا بِمِائَةِ دِينَارٍ، فَسَعَيْتُ حَتَّى جَمَعْتُ مِائَةَ دِينَارٍ، فَلَقِيتُهَا بِهَا، فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا قَالَتْ: يَا عَبْدَ اللهِ، اتَّقِ اللهَ، وَلَا تَفْتَحِ الْخَاتَمَ. فَقُمْتُ عَنْهَا، اللَّهُمَّ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي قَدْ فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا مِنْهَا. فَفَرَجَ لَهُمْ فُرْجَةً، وَقَالَ الآخَرُ: اللَّهُمَّ إِنِّي كُنْتُ اسْتَأْجَرْتُ أَجِيرًا بِفَرَقِ أَرُزٍّ، فَلَمَّا قَضَى عَمَلَهُ قَالَ: أَعْطِنِي حَقِّي. فَعَرَضْتُ عَلَيْهِ حَقَّهُ، فَتَرَكَهُ وَرَغِبَ عَنْهُ، فَلَمْ أَزَلْ أَزْرَعُهُ حَتَّى جَمَعْتُ مِنْهُ بَقَرًا وَرَاعِيَهَا، فَجَاءَنِي فَقَالَ: اتَّقِ اللهَ وَلَا تَظْلِمْنِي، وَأَعْطِنِي حَقِّي. فَقُلْتُ: اذْهَبْ إِلَى ذَلِكَ الْبَقَرِ وَرَاعِيهَا. فَقَالَ: اتَّقِ اللهَ وَلَا تَهْزَأْ بِي. فَقُلْتُ: إِنِّي لَا أَهْزَأُ بِكَ، فَخُذْ ذَلِكَ الْبَقَرَ وَرَاعِيَهَا. فَأَخَذَهُ فَانْطَلَقَ بِهَا، فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ، فَافْرُجْ مَا بَقِيَ، فَفَرَجَ اللهُ عَنْهُمْ». [انظر: ٢٢١٥ - مسلم: ٢٧٤٣ - فتح: ١٠/ ٤٠٤]","vol":"28","page":245},{"text":"ذكر فيه حديث ابن عمر - ﵄ - في الصخرة، وقد سلف، وحاصله أن كل من دعا الله بنية صادقة من قلبه وتوسل إليه بما صنعه لوجهه خالصا (جاءته) (^١) الإجابة، ألا ترى أن أصحاب الغار توسلوا إلى الله بأعمال عملوها خالصة لوجهه ورجوا الفرج بها، فذكر أحدهم بر أبويه، والثاني المرأة وأنه ترك الزنا بها لوجه الله، والثالث أنه تجر في أجرة الأجير حتى صار منها غنم وراعها، وأنه دفعه إليه حين طلب منه الأجرة، فتفضل الله عليهم بإجابة دعائهم ونجاهم من الغار، فكما أجيبت دعوة هؤلاء النفر فكذلك يرجى إجابة دعاء كل من أخلص فعله لله تعالى، وأراد به وجهه.\nفصل في ضبط ألفاظه:\nقوله: (\"فَأَطْبَقَتْ عَلَيْهِمْ\") هو رباعي من أطبقت الشيء عليه وجعلته مطبقا فتطبق هو، ومنه قولهم: لو تطبقت السماء على الأرض ما فعلت كذا.\nوقوله: (\"لَعَلَّهُ يُفْرِجُهَا\") (ضبط بالضم، وبكسر الراء) (^٢)، قال ابن التين: وكذا قرأناه. قال الجوهري: فرج الله عنك غمك تفريجًا، وكذلك: فرج الله عنك غمك يفرِج بالكسر (^٣).\nوقوله: (\"إِنَّهُ ناء بي الشَّجَرُ\") أي: تباعد عن مكاننا الشجر التي ترعاها مواشينا.\nوقوله: (\"كَمَا كُنْتُ أَحْلُبُ\") هو بضم اللام.\n_________\n(^١) في الأصل: من حاله، والمثبت من (ص ٢).\n(^٢) وقع في الأصل (ضبط بالضم). وكتب فوقها: (لعله سقط). ووقع في (ص ٢): (ضبط بكسر الراء). فقط.\n(^٣) \"الصحاح\" ١/ ٣٣٣.","vol":"28","page":246},{"text":"وقوله: (\"فَجِئْتُ بِالْحِلَابِ\") هو بكسر الحاء أي: الإناء الذي يحلب فيه.\nوقوله: (\"وَالصِّبْيَةُ يَتَضَاغَوْنَ\") أي: يصيحون، وكذلك كل صوت ذليل مقهور، ضغا يضغو: صاح وبكى وضج، وعبارة الداودي: يبكون ويتوجعون.\nوقوله: (\"فَافْرُجْ لَنَا فُرْجَةً\") هو بضم الفاء، وأما إذا فتحتها فهي للتفصِّي من الهم. والفُرْجة بالضم فرجة الحائط، وهو المراد هنا. والفرق: مكتل معروف بالمدينة ستة عشر رطلًا وقد تحرك راؤه وأنكر القتبي إسكانها.","vol":"28","page":247},{"text":"<span data-type='title' id=toc-3629>٦ - باب عُقُوقُ الوَالِدَيْنِ مِنَ الكَبَائِرِ</span>\nقَالَهُ عَبْدُ اللهِ بْن عَمْرٍو - ﵄ - عَنِ النَّبِيِّ - ﷺ -\n\n٥٩٧٥ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنِ الْمُسَيَّبِ، عَنْ وَرَّادٍ، عَنِ الْمُغِيرَةِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ اللهَ حَرَّمَ عَلَيْكُمْ عُقُوقَ الأُمَّهَاتِ، وَمَنْعَ وَهَاتِ، وَوَأْدَ الْبَنَاتِ، وَكَرِهَ لَكُمْ قِيلَ وَقَالَ، وَكَثْرَةَ السُّؤَالِ، وَإِضَاعَةَ الْمَالِ». [انظر: ٨٤٤ - مسلم:- فتح: ١٠/ ٤٠٥]\n\n٥٩٧٦ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا خَالِدٌ الوَاسِطِيُّ، عَنِ الجُرَيْرِىِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟». قُلْنَا: بَلَى يَا رَسُولَ اللهِ. قَالَ: «الإِشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ». وَكَانَ مُتَّكِئًا فَجَلَسَ فَقَالَ: «أَلَا وَقَوْلُ الزُّورِ وَشَهَادَةُ الزُّورِ، أَلَا وَقَوْلُ الزُّورِ وَشَهَادَةُ الزُّورِ». فَمَا زَالَ يَقُولُهَا حَتَّى قُلْتُ: لَا يَسْكُتُ. [انظر: ٢٦٥٤ - مسلم: ٨٧ - فتح: ١٠/ ٤٠٥]\n\n٥٩٧٧ - حَدَّثَنِي مُحَمَّدُ بْنُ الْوَلِيدِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ قَالَ: حَدَّثَنِي عُبَيْدُ اللهِ بْنُ أَبِي بَكْرٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: ذَكَرَ رَسُولُ اللهِ - ﷺ - الْكَبَائِرَ -أَوْ سُئِلَ عَنِ الْكَبَائِرِ- فَقَالَ: «الشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الْوَالِدَيْنِ». فَقَالَ: «أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟ - قَالَ: \"قَوْلُ الزُّورِ\" أَوْ قَالَ: \"شَهَادَةُ الزُّورِ\".\nقَالَ شُعْبَةُ: وَأَكْثَرُ ظَنِّي أَنَّهُ قَالَ: «شَهَادَةُ الزُّورِ». [انظر: ٢٦٥٣ - مسلم: ٨٨ - فتح: ١٠/ ٤٠٥]\nوذكر فيه ثلاثة أحاديث:\n(أحدها) (^١) حديث المغيرة: عَن رسول الله - ﷺ - قَالَ: \"إِنَّ اللهَ حَرَّمَ عَلَيْكُمْ عُقُوقَ الأُمَّهَاتِ، وَمَنْعَ وَهَاتِ .. \" الحديث.\n_________\n(^١) من (ص ٢).","vol":"28","page":248},{"text":"وشيخه فيه سعد بن حفص أبو محمد الطلحي مولاهم الكوفي يعرف بالضخم انفرد به البخاري عن الخمسة، وليس في شيوخهم من اسمه سعد سواه مات سنة خمس عشرة ومائتين.\nثانيها: حديث أبي بكرة - ﵁ -: \"أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الكَبَائِرِ؟ \". قُلْنَا: بَلَى يَا رَسُولَ اللهِ. قَالَ: \"الإِشْرَاكُ باللهِ، وَعُقُوقُ الوَالِدَيْنِ\". الحديث.\nثالثها: حديث أنس - ﵁ -: ذَكَرَ رَسُولُ اللهِ - ﷺ - الكَبَائِرَ فعد منها: \"عُقُوقُ الوَالِدَيْنِ\".\nوذكر البخاري في الأيمان والنذور حديث عبد الله بن عمر في الكبائر. وفيه: زيادة \"اليمين الغموس\" (^١). وفي الديات والاعتصام حديث ابن مسعود \"أن تقتل ولدك خشية أن يطعم معك\" (^٢). وفيه: الزنا بحليلة الجار من الكبائر.\nوروى الزنا من الكبائر عن رسول الله - ﷺ - عمران بن حصين وعبد الله بن أنيس (^٣) وأبو هريرة.\nوفي حديث أبي هريرة: \"لا يزني الزاني حين يزني وهو مؤمن\" (^٤).\nوفي الحدود حديث أبي هريرة - ﵁ -: \"اجتنبوا السبع الموبقات\". وفيه: \"السحر وأكل الربا وأكل مال اليتيم والتولي يوم الزحف وقذف المحصنات الغافلات المؤمنات\" (^٥).\n_________\n(^١) سيأتي برقم (٦٦٧٥) من حديث عبد الله بن عمرو بن العاص.\n(^٢) سيأتي في الديات برقم (٦٨٦١)، وفي التوحيد برقم (٧٥٢٠).\n(^٣) حديث عمران رواه البخاري في \"الأدب المفرد\" (٣٠)، وحديث عبد الله بن أنيس رواه الترمذي (٣٠٢٠)، وأحمد ٣/ ٤٩٥ وليس فيه ذكر الزنا.\n(^٤) سلف برقم (٢٤٧٥)، ورواه مسلم (٥٧).\n(^٥) سيأتي برقم (٦٨٥٧).","vol":"28","page":249},{"text":"وفي هذا الباب زيادة: \"منع وهات، ووأد البنات\" وفي حديث ابن عباس أن النميمة وترك التحرز من البول من الكبائر (^١). وروى السرقة من الكبائر وشرب الخمر، عمران بن حصين (^٢) في غير \"صحيح البخاري\".\nوفي البخاري: \"ولا يسرق حين يسرق وهو مؤمن، ولا يشرب الخمر حين يشربها وهو مؤمن، ولا ينهب نهبة وهو مؤمن\" (^٣). وفي غير البخاري من حديث ابن عباس: الإضرار في الوصية من الكبائر (^٤).\n_________\n(^١) سلف برقم (٢١٦) كتاب: الوضوء، باب: من الكبائر أن لا يستتر من بوله.\n(^٢) رواه البخاري في \"الأدب المفرد\" (٣٠).\n(^٣) سبق تخريجه من حديث أبي هريرة.\n(^٤) روي عنه موقوفًا ومرفوعًا، فرواه الطبري في \"تفسيره\" ٣/ ٦٣١ (٨٧٨٩)، وابن أبي حاتم في \"تفسيره\" ٣/ ٨٨٨ (٤٩٣٩)، والطبراني في \"الأوسط\" ٩/ ٥ (٨٩٤٧)، والدارقطني ٤/ ١٥١ والبيهقي ٦/ ٢٧١. كلهم من طريق عمر بن المغيرة، عن داود بن أبي هند، عن عكرمة، عنه مرفوعًا ورواه غير واحد عن داود بن أبي هند، عن عكرمة، عن ابن عباس قوله ولم يرفعه للنبي - ﷺ - منهم سفيان الثوري: كما في \"تفسيره\" ومن طريقه -أي سفيان- عبد الرزاق في \"مصنفه\" ٩/ ٨٨ (١٦٤٥٦) وسعيد بن منصور في \"سننه\" ١/ ١٠٩ (٣٤٤) كلاهما عنه، عن داود به.\nوابن إدريس: رواه عنه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٢٩ (٣٠٩٢٤) عن داود به. وابن علية ويزيد بن زريع وبشر بن المفضل وعبد الوهاب وعبيدة بن حميد وابن أبي عدي وعبد الأعلى، رواه من طرق عنهم الطبري في \"تفسيره\" ٣/ ٦٣٠ - ٦٣١ (٨٧٨٤ - ٨٧٨٩) عن داود به.\nوعلي بن مسهر: رواه من طريقه النسائي في \"الكبرى\" ٦/ ٣٢٠ (١١٠٩٢) عن علي بن حجر عنه، عن داود به.\nوعائذ بن حبيب: رواه ابن أبي حاتم في \"تفسيره\" ٣/ ٨٨٨ (٤٩٤٠) عن الأشج، عنه، عن داود به.\nوهشيم: رواه البيهقي ٦/ ٢٧١ من طريقه عن داود به، وقال: هذا هو الصحيح =","vol":"28","page":250},{"text":"والقنوط من رحمة الله (^١). وفي حديث أبي أيوب الأنصاري عن رسول الله - ﷺ -: منع ابن السبيل (من الماء) (^٢) من الكبائر. وروى بريدة عن رسول الله - ﷺ - عد ابن السبيل منها (^٣). وفي حديث ابن عمر: عد الإلحاد في البيت الحرام قبلتكم أحياء وأمواتًا (^٤). وحديث عبد الله بن عمرو: \"أكبر الكبائر أن يشتم الرجل والديه\" قالوا: وكيف؟ قال: \"يساب الرجل فيسب أباه\" (^٥).\nفهذِه آثار رويت عن رسول الله - ﷺ - تذكر الكبائر، فجميع هذِه الكبائر في هذِه الآثار ست وعشرون كبيرة وهي:\nالشرك، وقتل النفس، وعقوق الوالدين، وشهادة الزور، واليمين الغموس، وأن تقتل ولدك خشية أن يطعم معك، والزنا، والسحر، وأكل الربا، وأكل مال اليتيم، والفرار من الزحف، وقذف المحصنات، والسرقة، وشرب الخمر، والإضرار في الوصية، والقنوط من رحمة الله، ومنع ابن السبيل الماء، والإلحاد في البيت الحرام، والذي يستسب (^٦) لوالديه، ومنع وهات، ووأد البنات، والنميمة، وترك التحرز من البول، والغلول.\n_________\n= موقوف. قال: وكذلك رواه ابن عيينة وغيره عن داود موقوفًا، وروي من وجه آخر مرفوعًا، ورفعه ضعيف. اهـ.\n(^١) رواه البزار كما في \"كشف الأستار\" (١٠٦) وعزاه الهيثمي أيضًا للطبراني في \"الأوسط\"، \"مجمع الزوائد\" ١/ ١٠٤ وقال: ورجاله موثقون. اهـ.\n(^٢) من هامش الأصل وكتب فوقها: لعله سقط.\n(^٣) رواه البزار في \"المسند\" ١٠/ ٣١٤ (٤٤٣٧) بلفظ \"منع فضل الماء\".\n(^٤) رواه البيهقي ٣/ ٤٠٩. وانظر: \"الإرواء\" (٦٩٠).\n(^٥) سلف بنحوه قريبًا (٥٩٧٣).\n(^٦) في الأصل: يسب، والمثبت من (ص ٢).","vol":"28","page":251},{"text":"فهذِه ست وعشرون، وتستنبط كبائر أخر من الأحاديث منها حديث ابن المسيب عن رسول الله - ﷺ - أنه قال: \"من أربى الربا استطالة الرجل في عرض أخيه\" (^١) وقد ثبت أن الربا من الكبائر كما سلف. ومنها حديث أبي هريرة وأبي سعيد - ﵄ - أنه - ﵇ - قال: \"أسوأ السرقة الذي يسرق صلاته\" (^٢) وقد ثبت أن السرقة من الكبائر.\nوفي التنزيل: الجور في الحكم. قال الله تعالى: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ [المائدة: ٤٤]، و﴿الظَّالِمُونَ﴾ [المائدة: ٤٥] و﴿الْفَاسِقُونَ﴾ [المائدة: ٤٧] فقال تعالى: ﴿وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا (١٥)﴾ [الجن: ١٥] فهذِه تسع وعشرون (^٣).\nقال الطبري: واختلف أهل التأويل في الكبائر التي وعد الله عباده بالنهي (عنه) (^٤)، من أول سورة النساء إلى رأس الثلاثين آية منها، هذا قول ابن مسعود والنخعي. وقال آخرون: الكبائر سبع، روي عن علي - ﵁ -. وهو قول عبيد بن عمير، وعبيدة، وعطاء، وقال عبيد: ليس من هذِه كبيرة إلا وفيها آية من كتاب الله، قال تعالى: ﴿وَمَنْ يُشْرِكْ بِاللهِ فَكَأَنَّمَا\n_________\n(^١) رواه عبد الرزاق في \"جامع معمر\" ١١/ ١٧٦ (٢٠٢٥٣)، ورواه أبو داود (٤٨٧٦) من حديث سعيد بن زيد.\n(^٢) حديث أبي هريرة رواه ابن حبان ٥/ ٢٠٩ (١٨٨٨)، والحاكم ١/ ٢٢٩. وحديث أبي سعيد رواه أحمد ٣/ ٥٦، وأبو يعلى ٢/ ٤٨١ - ٤٨٢ (١٣١١).\n(^٣) وقع في هامش الأصل: قد أفرد الذهبي الكبائر في جزء جعلها ستا وسبعين كبيرة، وقد قرأه بعض مشايخي عليه، وأجازني به وبغيره ذاك الشيخ، وفي بعض نسخ كتاب \"الكبائر\" للذهبي ذكر فصلًا لما يحتمل أنه كبيرة نحو أربعين غير المذكورة في المؤلف المذكور، وقد ذكر ابن قيم الجوزية في أواخر \"أعلام الموقعين\" جملة من الكبائر، فانظرها إن أردتها.\n(^٤) كذا بالأصل، وفي \"شرح ابن بطال\" ٩/ ١٩٦: عنها.","vol":"28","page":252},{"text":"خَرَّ مِنَ السَّمَاءِ﴾ [الحج: ٣١]. وقال تعالى: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا﴾ [النساء: ١٠]. وقال تعالى: ﴿الَّذِينَ يَأْكُلُونَ الرِّبَا﴾ الآية [البقرة: ٢٧٥]. وقال: ﴿إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ﴾ الآية [النور: ٢٣]. وقال: ﴿إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ﴾ [الأنفال: ١٥] والسابعة: التعرب بعد الهجرة: ﴿إِنَّ الَّذِينَ ارْتَدُّوا على أَدْبَارِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى﴾ الآية [محمد: ٢٥]. وقال آخرون: هي تسع، روي ذلك عن عبد الله بن عمر، وزاد فيه: السحر والإلحاد في المسجد الحرام. وقال آخرون: هي أربع. رواه الأعمش عن وبرة بن عبد الرحمن، عن أبي الطفيل، عن ابن مسعود قال: الكبائر أربع: الإشراك بالله، والقنوط من رحمة الله، والإياس من (رحمة) (^١) الله، والأمن من مكر الله. ففي حديث أبي الطفيل مما لم يمض في الآثار: الأمن من مكر الله. وفي حديث عبيد بن عمير: التعرب بعد الهجرة. فتمت إحدى وثلاثين.\nوقال آخرون: كل ما نهى الله عنه فهو كبيرة، روي ذلك عن ابن عباس - ﵁ - قال: وقد ذكرت الطرفة وهي النظرة.\nقال ابن الحداد: وهذا قول الخوارج، قالوا: كل ما عُصي الله به فهو كبيرة يخلد صاحبه في النار. واحتجوا بقوله تعالى: ﴿وَمَنْ يَعْصِ اللهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ﴾ [الجن: ٢٣] قالوا: فالكلام على العموم في جميع المعاصي.\nوعن ابن عباس قول آخر حكاه الطبري قال: كل ذنب ختمه الله بنار أو لعنة أو غضب فهو كبيرة. قال طاوس: قيل لابن عباس: الكبائر\n_________\n(^١) في (ص ٢): روح.","vol":"28","page":253},{"text":"سبع؟ قال: هي إلى السبعين أقرب وقال سعيد بن جبير: قال رجل لابن عباس: الكبائر سبع؟ قال: هي إلى السبعمائة أقرب منها إلى السبع، غير أنه لا كبيرة مع استغفار ولا صغيرة مع إصرار (^١).\nوذهب جماعة أهل التأويل إلى أن الصغائر تغفر باجتناب الكبائر، وهو قول عامة الفقهاء، وخالفهم الأشعرية أبو بكر بن الطيب وأصحابه فقالوا: معاصي الله كلها عندنا كبائر. كذا في كتاب ابن بطال (^٢). وهو محكي عن الأستاذ، قالوا: وإنما يقال لبعضها صغيرة بالإضافة إلى ما هو أكبر منها كما يقال: الزنا صغيرة بإضافته إلى الكفر، والقبلة المحرمة صغيرة بإضافتها إلى الزنا، وكلها كبائر، ولا ذنب عندنا يغفر واجبًا باجتناب ذنب آخر بل كل ذلك كبيرة ومرتكبه في المشيئة غير الكفر لقوله تعالى: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] واحتجوا بقراءة من قرأ: (إن تجتنبوا كبير ما تنهون عنه) (^٣) على التوحيد، يعنون الشرك.\nوقال الفراء: من قرأ ﴿كَبَائِرَ﴾، فالمراد بها كبير، وكبير الإثم الشرك، وقد يأتي لفظ الجمع ويراد به الواحد. قال تعالى: ﴿كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (١٠٥)﴾ [الشعراء: ١٠٥] ولم يأتهم إلا نوح وحده، ولا أرسل إليهم رسولًا قبله بدليل قوله في حديث الشفاعة: \"ولكن ائتوا نوحًا فإنه أول رسول بعثه الله إلى أهل الأرض\" (^٤)، قالوا: فجواز العقاب عندنا على الصغيرة كجوازه على الكبيرة.\n_________\n(^١) \"تفسير الطبري\" ٤/ ٣٩ - ٤٤.\n(^٢) \"شرح ابن بطال\" ٩/ ١٩٨.\n(^٣) ذكر هذِه القراءة ابن عطية في \"تفسيره\" ٤/ ٣٠ وعزاها لابن مسعود وابن جبير.\n(^٤) سلف برقم (٤٤٧٦) كتاب: التفسير.","vol":"28","page":254},{"text":"وقوله - ﵇ -: \"إن الرجل ليتكلم بالكلمة من سخط الله لا يظن أنها تبلغ حيث بلغت يكتب الله له بها سخطه إلى يوم يلقاه\" (^١)، وحجة أهل التأويل والفقهاء ظاهر قوله: ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ﴾ [النساء: ٣١]. قال الطبري: يعني: نكفر عنكم أيها المؤمنون باجتناب الكبائر صغائر سيئاتكم؛ لأن الله قد وعد مجتنبها بتكفير ما عداها من سيئاته، ولا يخلف الميعاد (^٢)، واحتجوا بما رواه موسى بن عقبة عن عبيد الله بن سلمان الأغر عن أبيه، عن أبي أيوب الأنصاري قال: قال رسول الله - ﷺ -: \"ما من عبد يعبد الله لا يشرك به شيئًا ويقيم الصلاة ويؤتي الزكاة ويصوم رمضان ويجتنب الكبائر إلا دخل الجنة\" (^٣) وقال أنس - ﵁ -: إن الله تجوز عما دون الكبائر فما لنا ولها، وتلا الآية.\nوأما قول الفراء: من قرأ (الكبائر) (^٤) فالمراد بها كبير الإثم، وهو الشرك وهو خلاف ما ثبت في الآثار، وذلك أن في حديث أبي بكرة \"ألا أنبئكم بأكبر الكبائر\" الحديث. فجعل فيه قول الزور والعقوق من أكبرها، وجعل في حديث ابن مسعود: قتل الولد خشية أن يأكل معه، والزنا بحليلة الجار من أعظم الذنوب، فهذا يرد تأويل الفراء أن كبائر يراد بها كبير وهو الشرك خاصة، ولو عكسه من قوله (^٥)، فقيل له: من\n_________\n(^١) رواه الترمذي (٢٣١٩)، وابن ماجه (٣٩٦٩) من حديث بلال بن الحارث المزني، وسيأتي برقم (٦٤٧٨) كتاب: الرقاق، باب: حفظ اللسان، من حديث أبي هريرة، بنحوه.\n(^٢) \"تفسير الطبري\" ٤/ ٤٦.\n(^٣) رواه ابن حبان ٨/ ٣٩ (٣٢٤٧)، والحاكم ١/ ٢٣ كلاهما من طريق فضيل بن سليمان، عن موسى بن عقبه، به.\n(^٤) هكذا في الأصل وبالهامش: الكبير.\n(^٥) هكذا في الأصل، وعبارة ابن بطال: ولو عكس قول الفراء.","vol":"28","page":255},{"text":"قرأ كبير الإثم المراد به كبائر، كان أولى في التأويل بدليل هذِه الآثار الصحاح وبالمتعارف المشهور في كلام العرب وذلك أنه يأتي لفظ الواحد يراد به الجمع، كقوله تعالى: ﴿يُخْرِجُكُمْ طِفْلًا﴾ [غافر: ٦٧] وقوله: ﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ﴾ [البقرة: ٢٨٥]. والتفريق لا يكون إلا بين اثنين فصاعدًا. والعرب تقول: فلان كثير الدينار والدرهم يريدون الدنانير والدراهم.\nوقولهم: إن الصغائر كلها كبائر دعوى، وقد ميز الله بينها وبين ما سماه سيئات من غيرها بقوله: ﴿إِنْ تَجْتَنِبُوا﴾ الآية، وأخبر أن الكبائر إذا جونبت كفر ما سواها، وما سوى الشيء هو غيره، ولا يكون هو، ولا ضد الكبائر إلا الصغائر، والصغائر معلومة عند الأمة، وهي ما أجمع المسلمون على رفع الحرج في شهادة من أتاها، ولا يخفى هذا على ذي لُبٍّ.\nوأما احتجاجهم بحديث: \"إن الرجل ليتكلم بالكلمة .. \" إلى آخره، فلا دلالة فيه أن تلك الكلمة ليست من الكبائر.\nومعنى الحديث: إن الرجل ليتكلم بالكلمة عند السلطان يغريه بعدو له يطلب أذاه، فربما قتله السلطان أو أخذ ماله أو عاقبه أشد عقوبة، والمتكلم بها لا يعتقد أن السلطان يبلغ به كل ذلك فيسخط الله عليه إلى يوم القيامة، وهذا كقوله: ﴿وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللهِ عَظِيمٌ﴾ [النور: ١٥] (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ١٩٤ - ٢٠١.","vol":"28","page":256},{"text":"فصل:\nمعنى \"مَنْعَ وَهَاتِ\": منع الواجب وأخذ ما ليس له، (\"ووأد البنات\") هو قتلها قال تعالى: ﴿وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَى﴾ [النحل: ٥٨] وقوله: (\"وقيل وقال\") كذا روينا بغير صرف، ويروى بالتنوين. قال أبو (عبيد) (^١): فيه نحوت غريبة، وذلك أنه جعل القال مصدرًا كأنه قال: هو قيل، يقال: قلت قولًا وقيلة وقالا. ومعناه كثير القول فيما لا يغني، وكثرة السؤال: يحتمل سؤال الناس ما في أيدي الناس، أو السؤال عما لا يغني من العلم.\n_________\n(^١) في (ص ٢): عبيدة.","vol":"28","page":257},{"text":"<span data-type='title' id=toc-3630>٧ - باب صِلَةِ الوَالِدِ المُشْرِكِ</span>\n٥٩٧٨ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، أَخْبَرَنِي أَبِي، أَخْبَرَتْنِي أَسْمَاءُ ابْنَةُ أَبِي بَكْرٍ - ﵄ - قَالَتْ: أَتَتْنِى أُمِّي رَاغِبَةً فِي عَهْدِ النَّبِيِّ - ﷺ -، فَسَأَلْتُ النَّبِيَّ - ﷺ -: آصِلُهَا؟ قَالَ: «نَعَمْ». قَالَ ابْنُ عُيَيْنَةَ: فَأَنْزَلَ اللهُ تَعَالَى فِيهَا: ﴿لَا يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ﴾ [الممتحنة: ٨]. [انظر: ٢٦٢٠ - مسلم: ١٠٠٣ - فتح: ١٠/ ٤١٣]\nذكر فيه حديث أسماء بنت أبي بكر - ﵄ -: قَالَتْ: أَتَتْنِي أُمِّي رَاغِبَةً فِي عَهْدِ رسول الله - ﷺ -، فَسَأَلْتُ رسول الله - ﷺ -: أأصِلُهَا؟ قَالَ: \"نَعَمْ\". قَالَ ابن عُيَيْنَةَ: فَأَنْزَلَ اللهُ فِيهَا: ﴿لَا يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ﴾.\n(هذا الحديث سلف في الهبة، و) (^١) صلة الأبوين المشركين مطلوبة بنص القرآن، قال تعالى: ﴿وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا﴾ [لقمان: ١٥]. وعبر ابن بطال عنه بالوجوب، فأمر الله تعالى في هذِه الآية ببرهما ومصاحبتهما بالمعروف وإن كانا مشركين، وقد سلف في الهبة أيضًا، وأسماء هذِه بنت الصديق، زوج الزبير بن العوام وأمها قتيلة (^٢)، وقد ترجم له أيضًا عقب هذا الباب.\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح ابن بطال\" ٩/ ٢٠١.","vol":"28","page":258},{"text":"<span data-type='title' id=toc-3631>٨ - باب صِلَةِ الْمَرْأَةِ أُمَّهَا وَلَهَا زَوْجٌ</span>\n٥٩٧٩ - وَقَالَ اللَّيْثُ: حَدَّثَنِي هِشَامٌ، عَنْ عُرْوَةَ، عَنْ أَسْمَاءَ قَالَتْ: قَدِمَتْ أُمِّي وَهْيَ مُشْرِكَةٌ -فِي عَهْدِ قُرَيْشٍ وَمُدَّتِهِمْ، إِذْ عَاهَدُوا النَّبِيَّ - ﷺ - مَعَ أَبِيهَا، فَاسْتَفْتَيْتُ النَّبِيَّ - ﷺ - فَقُلْتُ: إِنَّ أُمِّي قَدِمَتْ وَهْيَ رَاغِبَةٌ [أَفَأَصِلُهَا؟] قَالَ: «نَعَمْ، صِلِى أُمَّكِ». [انظر: ٢٦٢٠ - مسلم: ١٠٠٣ - فتح: ١٠/ ٤١٣]\n\n٥٩٨٠ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ، فَقَالَ -يَعْنِي: النَّبِيَّ - ﷺ -: يَأْمُرُنَا بِالصَّلَاةِ وَالصَّدَقَةِ وَالْعَفَافِ وَالصِّلَةِ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح: ١٠/ ٤١٣]\nوذكر معلقًا فقال: وَقَالَ اللَّيْثُ: حَدَّثَنِي هِشَام بن عروة، عن أبيه، عَنْ أَسْمَاءَ قَالَتْ: قَدِمَتْ [أُمِّي] (^١) وَهْيَ مُشْرِكَةٌ -فِي عَهْدِ قُرَيْشٍ، إِذْ عَاهَدُوا النَّبِيَّ - ﷺ - مَعَ أَبِيهَا، فَاسْتَفْتَيْتُ النَّبِيَّ - ﷺ - فَقُلْتُ: إِنَّ أُمِّي قَدِمَتْ وَهْيَ رَاغِبَةٌ؟ قَالَ: \"نَعَمْ، صِلِي أُمَّكِ\".\nثم أسند من حديث ابن عَبَّاسٍ - ﵄ -، أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ، [فَقَالَ] (^٢) -يَعْنِي: أي النَّبِيَّ - ﷺ -: يَأمُرُنَا بِالصَّلَاةِ وَالصَّدَقَةِ وَالْعَفَافِ وَالصِّلَةِ.\nوفقه هذِه الترجمة أن الشارع أباح لأسماء أن تصل أمها ولها زوج، ولم يشترط في ذلك مشاورة زوجها، ففيه حجة لمن أجاز من الفقهاء أن تتصرف المرأة في مالها وتتصدق بغير إذن زوجها، وقد سلف ما فيه في الهبة وغيرها، وتنفصل عنه بأن النفقة عليها واجبة للأم.\n_________\n(^١) سقطت من الأصل، والمثبت من اليونينية.\n(^٢) سقطت من الأصل، والمثبت من اليونينية.","vol":"28","page":259},{"text":"فصل:\nقوله تعالى: ﴿لَا يَنْهَاكُمُ اللهُ﴾ [الممتحنة: ٨] الآية. قال مجاهد: هم من آمن وأقام بمكة ولم يهاجر، والذين قاتلوهم في الدين كفار مكة. وقال أبو صالح: خزاعة. وقال قتادة: الآية منسوخة بقوله: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥] وقول سفيان قاله عبد الله بن الزبير (^١).\n_________\n(^١) هذِه الآثار رواها الطبري في \"تفسيره\" ١٢/ ٦٢ - ٦٣.","vol":"28","page":260},{"text":"<span data-type='title' id=toc-3632>٩ - باب صِلَةِ الأَخِ الْمُشْرِكِ</span>\n٥٩٨١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - يَقُولُ: رَأَى عُمَرُ حُلَّةَ سِيَرَاءَ تُبَاعُ فَقَالَ: يَا رَسُولَ اللهِ، ابْتَعْ هَذِهِ، وَالْبَسْهَا يَوْمَ الْجُمُعَةِ، وَإِذَا جَاءَكَ الْوُفُودُ. قَالَ: «إِنَّمَا يَلْبَسُ هَذِهِ مَنْ لَا خَلَاقَ لَهُ». فَأُتِيَ النَّبِيُّ - ﷺ - مِنْهَا بِحُلَلٍ، فَأَرْسَلَ إِلَى عُمَرَ بِحُلَّةٍ فَقَالَ: كَيْفَ أَلْبَسُهَا وَقَدْ قُلْتَ فِيهَا مَا قُلْتَ؟ قَالَ: «إِنِّي لَمْ أُعْطِكَهَا لِتَلْبَسَهَا، وَلَكِنْ تَبِيعُهَا أَوْ تَكْسُوهَا». فَأَرْسَلَ بِهَا عُمَرُ إِلَى أَخٍ لَهُ مِنْ أَهْلِ مَكَّةَ قَبْلَ أَنْ يُسْلِمَ. [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح: ١٠/ ٤١٤]\nذكر فيه حديث عمر في الحلة السيراء وقوله: \"لَمْ أُعْطِكَهَا لِتَلْبَسَهَا، ولكن تَبِيعُهَا أَو تَكْسُوهَا\". فَأَرْسَلَ بِهَا عُمَرُ إِلَى أَخٍ لَهُ مِنْ أَهْلِ مَكَّةَ قَبْلَ أَنْ يُسْلِمَ.\nوقد سلف (في الهبة) (^١)، وهو ظاهر لما ترجم له من جواز الهدية والصلة للقريب الكافر.\nوقيل: إنه عثمان بن حكيم بن أميه بن حارثة بن الأوقص بن مرة بن هلال بن فاتح بن ذكوان بن ثعلبة بن بُهية بن سليم حليف بني أمية، وبنته أم سعيد بن المسيب، وأخته خولة بنت حكيم زوج عثمان بن مظعون، ولدت له السائب وعبد الرحمن، ولم يكن أخًا لعمر إنما كان أخًا لأخي عمر- زيد بن الخطاب- لأمه أسماء بنت وهب بن حبيب بن الحارث بن عبس من بني أسد بن خزيمة، وأم عمر حنتمة بنت هاشم بن المغيرة.\nوذكر النسائي وابن الحذاء أنه كان أخا لعمر لأمه (^٢)، والصواب\n_________\n(^١) من (ص ٢) وسلف برقم (٢٦١٩).\n(^٢) النسائي ٨/ ١٩٦ - ١٩٧.","vol":"28","page":261},{"text":"ما تقدم من أنه أخ لزيد (بن الخطاب) (^١) لا لعمر.\nوذكر ابن هشام عن ابن إسحاق أن أباه حكيم بن أمية أسلم قديمًا بمكة (^٢).\n_________\n(^١) عليها في الأصل: (لا … إلى).\n(^٢) \"سيرة ابن هشام\" ١/ ٣٠٩.","vol":"28","page":262},{"text":"<span data-type='title' id=toc-3633>١٠ - باب فَضْلِ صِلَةِ الرَّحِمِ</span>\n٥٩٨٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي ابْنُ عُثْمَانَ قَالَ: سَمِعْتُ مُوسَى بْنَ طَلْحَةَ، عَنْ أَبِي أَيُّوبَ قَالَ: قِيلَ: يَا رَسُولَ اللهِ، أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ. [انظر: ١٣٩٦ - مسلم: ١٣ - فتح: ١٠/ ٤١٤]\n\n٥٩٨٣ - حَدَّثَنِي عَبْدُ الرَّحْمَنِ، حَدَّثَنَا بَهْزٌ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا ابْنُ عُثْمَانَ بْنِ عَبْدِ اللهِ بْنِ مَوْهَبٍ وَأَبُوهُ عُثْمَانُ بْنُ عَبْدِ اللهِ أَنَّهُمَا سَمِعَا مُوسَى بْنَ طَلْحَةَ، عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ - ﵁ - أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ. فَقَالَ الْقَوْمُ: مَالَهُ؟ مَالَهُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَرَبٌ مَالَهُ». فَقَالَ النَّبِيُّ - ﷺ -: «تَعْبُدُ اللهَ لَا تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ، وَتُؤْتِى الزَّكَاةَ، وَتَصِلُ الرَّحِمَ، ذَرْهَا». قَالَ: كَأَنَّهُ كَانَ عَلَى رَاحِلَتِهِ. [انظر: ١٣٩٦ - مسلم: ١٣ - فتح: ١٠/ ٤١٤]\nذكر فيه حديث أبي أيوب: قِيلَ: يَا رَسُولَ اللهِ.\nوفي رواية: أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الجَنَّةَ. فَقَالَ القَوْمُ: مَالَهُ؟ مَالَهُ؟ فَقَالَ ﵇: \"أَرَبٌ مَالَهُ\". فَقَالَ: \"تَعْبُدُ اللهَ لَا تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ، وَتُؤْتِي الزَّكاةَ، وَتَصِلُ الرَّحِمَ، ذَرْهَا\". قَالَ: كَأَنَّهُ كَانَ عَلَى رَاحِلَتِهِ.\nوقد سلف في أول الزكاة.\nوالآثار كثيرة في فضل صلة الرحم منها ما ذكره الطبري بإسناده عن النبي - ﷺ - قال: \"إن الله ليعمر بالقوم الديار ويكثر لهم في الأموال، وما نظر إليهم حين خلقهم بغضا لهم\". قيل: وكيف ذلك يا رسول الله؟ قال: \"بصلتهم أرحامهم\" (^١). وقال - ﵇ -: \"إن أعجل الطاعة ثوابًا صلة الرحم حتى إن أهل البيت يكونون فجارًا تنمى أموالهم ويكثر عددهم\n_________\n(^١) رواه الطبراني ١٢/ ٨٥ - ٨٦ (١٢٥٥٦)، والحاكم ٤/ ١٦١ من حديث ابن عباس.","vol":"28","page":263},{"text":"إذا وصلوا أرحامهم\" (^١)، وسأعقد فصلًا لما جاء في (صلة الرحم) (^٢).\nفصل:\nقوله: (\"أَرَبٌ مَالَهُ\") قال في \"المجمل\" و\"الصحاح\": أرِب إذا تساقطت أعضاؤه (^٣)، فلعله مثل \"تربت يداك\" وليس قصده الدعاء عليه بذلك، وهو على هذا بكسر الراء، قاله ابن التين، قال: وأبين من ذلك أنه مشتق من الحاجة تقول منه: أرب بالكسر أيضًا، فكأنه قال: أرب ما حاجته، وضبط الدمياطي بخطه بالفتح.\nفصل:\nقال عياض: لا خلاف أن صلة الرحم واجبة في الجملة، وقطيعتها (معصية) (^٤) كبيرة، والصلة درجات، فأدناها ترك المهاجرة وصلتها بالكلام ولو بالسلام، ويختلف ذلك باختلاف القدرة والحاجة، فمنها واجب ومنها مستحب، فلو وصل بعض الصلة ولم يصل غايتها لا يسمى قاطعًا ولو قصر عما يقدر عليه، وينبغي له أن يسمى به واصِلًا. قال: واختلفوا في حد الرحم التي يجب صلتها، فقيل: كل رحم محرم بحيث لو كان أحدهما ذكرًا والآخر أنثى حرمت مناكحتها، فعلى هذا لا يدخل أولاد الأعمام والأخوال، واحتج هذا القائل بتحريم الجمع بين المرأة وعمتها أو خالتها في النكاح ونحوه، وجواز ذلك في بنات الأعمام والأخوال. وقيل: هو عام في كل رحم من\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٢/ ١٩ (١٠٩٢) من حديث أبي هريرة. وانظر \"شرح ابن بطال\" ٩/ ٢٠٢.\n(^٢) في (ص ٢): فضله.\n(^٣) \"الصحاح\" ١/ ٨٧، \"مجمل اللغة\" ١/ ٩٣ - ٩٤.\n(^٤) في الأصل: مصيبة. وبهامشها قال: لعله معصية.","vol":"28","page":264},{"text":"ذوي الأرحام في الميراث، يدل عليه قوله - ﵇ -: \"ثم أدناك أدناك\" (^١).\nقال: وهذا هو الصواب، يدل عليه قوله في أهل مصر: \"فإن لهم ذمة ورحمًا\" (^٢). وقوله: \"من البر أن يصل الرجل أهل ود أبيه\" (^٣) مع أنه لا محرمية بينهم.\n_________\n(^١) \"إكمال المعلم\" ٨/ ٢٠ - ٢١ والحديث رواه مسلم (٢٥٤٨) كتاب: البر والصلة، باب: بر الوالدين. من حديث أبي هريرة.\n(^٢) رواه مسلم (٢٥٤٣) كتاب: \"فضائل الصحابة\" باب: وصية النبي - ﷺ - بأهل مصر. من حديث أبي ذر.\n(^٣) رواه مسلم (٢٥٥٢) كتاب: البر والصلة، باب: فضل صلة أصدقاء الأب والأم. من حديث عبد الله بن عمر.","vol":"28","page":265},{"text":"<span data-type='title' id=toc-3634>١١ - باب (إِثْمِ الْقَاطِعِ)</span> (^١)\n٥٩٨٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ مُحَمَّدَ بْنَ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: إِنَّ جُبَيْرَ بْنَ مُطْعِمٍ أَخْبَرَهُ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَدْخُلُ الْجَنَّةَ قَاطِعٌ». [مسلم: ٢٥٥٦ - فتح: ١٠/ ٤١٥]\nذكر فيه حديث جبير بن مطعم - ﵁ - أن النبي - ﷺ - قال: \"لَا يَدْخُلُ الجَنَّةَ قَاطِعٌ\".\nكذا رواه (من حديث) (^٢) عقيل، عن ابن شهاب، عن محمد بن جبير، عن أبيه به، ورواه سعيد بن عبد الرحمن، عن الزهري زيادة \"قاطع رحم\" (^٣).\nومعناه عند أهل السنة: لا يدخلها إن أنفذ الله عليه الوعيد؛ لإجماعهم أن الله في وعيده لعصاة المؤمنين بالخيار، إن شاء عذبهم وإن شاء عما عنهم، ولا شك أن المتعاهدَ رَحِمَهُ بأدنى البر كالسلام ونحوه غيرُ داخل في هذا الوعيد، والوعيد في الذي يقطعهم بالهجرة لهم والمعاداة مع منعه إياهم معروفه ومعونته، روى ابن وهب، عن سعيد بن أبي أيوب، عن عبد الله بن الوليد، عن أبي حجيرة الأكبر أن رجلًا أتاه فقال: إني نذرت ألا أكلم أخي فقال: إن الشيطان وُلد له ولد فسماه نذرًا، وإنه من قطع ما أمر الله به أن يوصل حلت عليه اللعنة (^٤)، وهذا في كتاب الله في قوله: ﴿وَيَقْطَعُونَ مَا أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ أُولَئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ﴾ [الرعد: ٢٥].\n_________\n(^١) كذا في (ص ٢) واليونينية، ووقع في الأصل: باب: لا يدخل الجنة قاطع.\n(^٢) من (ص ٢).\n(^٣) رواه الترمذي (١٩٠٩) عن سعيد بن عبد الرحمن، عن سفيان، عن الزهري به.\n(^٤) ذكره السيوطي في \"الدر المنثور\" ١/ ٦٢١ وعزاه لابن أبي حاتم.","vol":"28","page":266},{"text":"<span data-type='title' id=toc-3635>١٢ - باب مَنْ بُسِطَ لَهُ فِي الرِّزْقِ بِصِلَةِ الرَّحِمِ</span>\n٥٩٨٥ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ مَعْنٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ، وَأَنْ يُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ». [فتح: ١٠/ ٤١٥]\n\n٥٩٨٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ، وَيُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ». [انظر: ٢٠٦٧ - مسلم: ٢٥٥٧ - فتح: ١٠/ ٤١٥]\nذكر فيه حديث أبي هريرة: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"مَنْ سَرَّهُ أَنْ يُبْسَطَ (لَهُ فِي رِزْقِهِ) (^١) وَأَنْ يُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ\". وحديث أنس أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ أَحَبَّ .. \" الحديث به سواء.\nالشرح:\n(حديث أنس تقدم في البيوع) (^٢).\n(\"يُنْسأ\") مهموز أي: يؤخر، والأثر هنا الأجل، وسمي الأجل أثرًا؛ لأنه تابع للحياة وسابقها، ولعل معناه: إن مدة عمره، وإن قصرت يكون مثل من عاش زمانا لا يصل رحمه، لما أعطى الله نبينا عليه أفضل الصلاة والسلام لما تقاصرت أعمار أمته، وإن حملته على ظاهره احتجت إلى تأويل قوله تعالى: ﴿فَإِذَا جَاءَ أَجَلُهُمْ﴾ [الأعراف: ٣٤] وقوله - ﵇ - أن ابن آدم يكتب في بطن أمه أثره (أي) (^٣) أجله ورزقه (^٤).\n_________\n(^١) ساقطة من الأصل، والمثبت من اليونينية.\n(^٢) من (ص ٢).\n(^٣) في الأصل (و).\n(^٤) رواه مسلم (٢٦٤٤) كتاب: القدر، باب: كيفية الخلق الآدمي …، من حديث حذيفة بن أُسيد.","vol":"28","page":267},{"text":"وروي عن كعب الأحبار أنه قال لما طعن عمر: لو دعا الله لزاد في عمره، فأنكر ذلك عليه المسلمون واحتجوا بالآية السالفة، وأن الله يقول: ﴿وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ﴾ [فاطر: ١١] وقيل: إنه يحكم أن عمر الإنسان مائة سنة إن أطاع، وتسعين إن عصى، فأيهما بلغ فهو في كتابه (^١)، فعلى هذا يكون الحديث على ظاهره؛ لأن صلة الرحم من الطاعة.\nوعبارة الطبري أنه إن فعل ذلك به جزاء له على ما كان له من العمل الذي يرضاه فإنه غير زائد في علم الله شيئًا لم يكن به عالمًا قبل تكوينه، ولا ناقص منه شيئًا، بل لم يزل عالمًا بما في العبد فاعل وبالزيادة التي هو زائد في عمره بصلة رحمه، والنقص الذي هو بقطع رحمه من عمره ناقص قبل خلقه، لا يعزب عنه (^٢) شيء من ذلك (^٣)، وقد سلف ذلك في كتاب البيوع في باب: من أحب البسط في الرزق.\nفصل: فيما جاء في فضلها.\nروى أبو موسى المديني في \"ترغيبه\" من حديث عثمان بن عبد الرحمن الوقاصي، عن سهيل، عن أبيه، عن أبي هريرة - ﵁ - مرفوعًا: \"بر الوالدين يزيد في العمر، والكذب ينقص الرزق\" (^٤) ثم قال: اختلف على عثمان\n_________\n(^١) انظر \"معاني القرآن\" للنحاس ٦/ ٤٤٥ - ٤٤٦.\n(^٢) وقع في الأصل بعدها: (مثقال ذرة). وعلم عليها (لا .. إلى).\n(^٣) انظر \"شرح ابن بطال\" ٩/ ٢٠٤.\n(^٤) رواه أبو الشيخ الأصبهاني في \"طبقات المحدثين بأصبهان\" ٤/ ٢٩٥ (١٠٥٥)، وابن عدي في \"الكامل\" ٣/ ٤٧٩ بهذا الإسناد. ورواه أيضًا الخرائطي في \"مساوئ الأخلاق\" (١١٧) مختصرًا. وأورده المنذري في \"الترغيب والترهيب\" بصيغة التمريض مشيرًا لضعفه. \"ضعيف الترغيب والترهيب\" ٢/ ٢٥٧. وذكره الحافظ العراقي في \"تخريج الإحياء\" (٢٩٥٢) مختصرًا، وقال: إسناده ضعيف. =","vol":"28","page":268},{"text":"فيه، فرواه السري بن مسكين، عنه، عن أبي سهيل بن مالك، عن أبي صالح، عن أبي هريرة.\nورواه داود بن المحبر، عن عباد عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، وأبي سعيد ببعض معناه (^١)، ورواه حماد، عن رجل غير مسمى، عن أبي صالح، عن جابر، وعن ابن عباس (يرويان) (^٢) مسندًا عن التوراة: \"ابن آدم (اتق ربك) (^٣) بر أبويك وبر والدتك وصل رحمك أمد لك في عمرك\" الحديث (^٤).\nوعن ابن عباس بسند عباسي مرفوعًا: \"إن صلة الرحم تزيد في العمر\" (^٥).\n_________\n= وقال الألباني في \"الضعيفة\" (١٤٢٩)، وفي \"ضعيف الترغيب\" (١٧٥٧)، وفي \"ضعيف الجامع\" (٢٣٢٧): حديث موضوع.\n(^١) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٨٥٠)، وفي \"إتحاف الخيرة المهرة\" ٦/ ٢٤ (٥٢٤٠)، وفي \"المطالب العالية\" ١٣/ ٧٢٠ (٣٣٠٨) عن داود بن المحبر، به. قال الحافظ في \"المطالب\" ١٣/ ٧٢٥: هذا الحديث من كتاب \"العقل\" لداود بن المحبر، وهو حديث موضوع. اهـ بتصرف.\n(^٢) في الأصل: (يؤثران)، والمثبت من (ص ٢)، وفي \"عمدة القاري\" ١٨/ ١٢٨: (وثوبان) ولعله الصواب ..\n(^٣) من (ص ٢).\n(^٤) رواه ابن أبي شيبة ٥/ ٢١٨ (٢٥٣٨١)، وأبو نعيم في \"الحلية\" ٥/ ٣٨٩ عن كعب قال: والذي فلق الحبة والنوى لبني إسرائيل إن في التوراة مكتوب: .. وذكره. وكذا رواه أيضًا هناد في \"الزهد\" ٢/ ٤٢٦ - ٤٢٧ (٨٣٥) بإسناد آخر عن كعب، به. ورواه أبو نعيم في \"الحلية\" ٣/ ١٥٠ عن محمد بن المنكدر به.\n(^٥) رواه ابن عساكر في \"تاريخ دمشق\" ١٧/ ١٧٢ من طريق أحمد بن محمد بن عيسى ابن داود بن عيسى بن علي بن عبد الله بن عباس بن عبد المطلب، نا أبي محمد بن عيسى، حدثني جدي داود بن عيسى، عن أبيه عيسى بن علي، عن علي بن عبد الله عن ابن عباس، مرفوعًا به. =","vol":"28","page":269},{"text":"وروى أبو علي محمد بن محمد بن الأشعث (^١) في \"سننه\" من حديث جعفر بن محمد، عن أبيه، عن جده عن علي بن حسين، عن أبيه، عن علي - ﵁ - مرفوعًا: \"الصدقة بعشر، والصلة بثمانية عشر، وصلة الاخوان بعشرين، وصلة الرحم بأربعة وعشرين\".\nقال أبو موسى: وفي الباب عن ابن عمر ومعاوية بن حيدة وأبي أمامة وأم سلمة. وفي حديث زبان بن فائد، عن سهل بن معاذ بن أنس، عن أبيه رفعه: \"من بر والديه طوبى له زاد الله في عمره\" (^٢).\nومن حديث ثوبان مرفوعًا: \"لا يزيد في العمر إلا بر الوالدين، ولا يزيد في الرزق إلا صلة الرحم\" حديث غريب، والمشهور ما رواه أبو نعيم بإسناده إلى ثوبان مرفوعًا: \"لا يرد القدر إلا الدعاء، ولا يزيد في العمر إلا البر، وإن الرجل ليحرم الرزق بذنب يصيبه\".\nرواه غير واحد عن سفيان (^٣) كذا رواه بعضهم عن أبي نعيم عن سفيان إلى ثوبان (^٤)، ويروى عن سالم بن أبي الجعد وراشد بن سعد، عن\n_________\n= قلت: لهذا قال المصنف -﵀- بسند عباسي. والحديث هذا ضعفه الألباني في \"ضعيف الجامع\" (١٨٧٣).\n(^١) هو أبو الحسن الكوفي، نزيل مصر، قال ابن عدي: حمله شدة تشيعه أن أخرج إلينا نسخةً قريبًا من ألف حديث عن موسى بن إسماعيل بن موسى بن جعفر بن محمد، عن أبيه، عن جده إلى أن ينتهي إلى علي والنبي - ﷺ -، عامتها مناكير. \"الكامل\" ٧/ ٥٦٥ (١٧٩١)، \"ميزان الاعتدال\" ٥/ ١٥٢ (٨١٣١).\n(^٢) رواه البخاري في \"الأدب المفرد\" (٢٢)، والحاكم ٤/ ١٥٤ وقال: صحيح الإسناد. وضعفه الألباني في \"الضعيفة\" (٤٥٦٧).\n(^٣) رواه ابن ماجه (٤٠٢٢)، وأحمد ٥/ ٢٨٠.\nقال البوصيري في \"مصباح الزجاجة\" ١/ ١٥: وسألت شيخنا أبا الفضل العراقي -﵀- عن هذا الحديث، فقال: هذا حديث حسن.\n(^٤) رواه الطبراني ٢/ ١٠٠ (١٤٤٢) عن أبي زرعة الدمشقي، ثنا أبو نعيم به.","vol":"28","page":270},{"text":"ثوبان (^١)، ذكر الزيادة في العمر من حديث محمد بن علي، عن أبيه، عن جده، عن علي، عن رسول الله - ﷺ - أنه قال، وسأله عن قوله: ﴿يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ﴾ [الرعد: ٣٩] قال: \"هي الصدقة على وجهها وبر الوالدين واصطناع المعروف وصلة الرحم تحول الشقاء سعادة، وتزيد في العمر، وتقي مصارع السوء، يا علي ومن كانت فيه خصلة واحدة من هذِه الأشياء أعطاه الله هذِه الثلاث خصال\" (^٢).\nوروي عن عمر وابن عباس نحوه من قولهما (^٣). ورواه الكلبي، عن أبي صالح، عن جابر بن رئاب وابن عباس مرفوعًا (^٤)، ومن حديث عكرمة بن إبراهيم عن زائدة بن أبي الزناد، ثنا موسى بن الصباح، عن عبد الله بن عمرو يرفعه: \"إن الإنسان ليصل رحمه وما بقي من عمره إلا ثلاثة أيام فيزيد\n_________\n(^١) حديث سالم بن أبي الجعد، ذكره ابن أبي حاتم في \"العلل\" ٢/ ٢٠٧ - ٢٠٨ (٢١١٣) ونقل عن أبيه وأبي زرعة أنه خطأ، وأن الصحيح: عبد الله بن أبي الجعد. وحديث راشد بن سعد رواه ابن عدي في \"الكامل\" ٢/ ١٧٣.\n(^٢) رواه أبو نعيم في \"الحلية\" ٦/ ١٤٥: حدثنا سليمان بن أحمد، ثنا الحسن بن جرير الصوري، ثنا إسماعيل بن أبي الزناد -من أهل وادي القرى- حدثني إبراهيم -شيخ من أهل الشام- عن الأوزاعي قال: قدمت المدينة فسألت محمد بن علي .. فساقه.\nقال أبو نعيم: غريب؛ تفرد به إسماعيل بن أبي الزناد وإبراهيم بن أبي سفيان، قال أبوزرعة: سألت أبا مسهر عنه فقال: من ثقات مشايخنا وقدمائهم. اهـ.\n(^٣) انظر: \"تفسير الطبري\" ٧/ ٣٩٩ - ٤٠٢.\n(^٤) رواه عن جابر بن رئاب: ابن سعد في \"الطبقات\" ٣/ ٥٧٤، والطبري في تفسيره ٧/ ٤٠٢ (٢٠٤٨٧).\nورواه عن ابن عباس الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٧١٦)، وكما في \"المطالب العالية\" ١٤/ ٧٥٤ (٣٦٤٣).\nوقال البوصيري في \"المختصر\" ٨/ ٣٨٥ (٦٤٦٠): رواه الحارث، والكلبي ضعيف.","vol":"28","page":271},{"text":"الله في عمره ثلاثين سنة، وإن الرجل ليقطع رحمه وقد بقي من عمره ثلاثون سنة فينقص الله عمره حتى لا يبقى فيه إلا ثلاثة أيام\" قال أبو موسى: هذا حديث حسن لا نعرفه إلا بهذا الإسناد.\nوعن علي مرفوعًا: \"من ضمن لي واحدة أضمن له أربعًا: يصل رحمه يحبه أهله، ويوسع له في رزقه، ويزاد في عمره، ويدخله الله الجنة\" حديث حسن من رواية أهل البيت، (^١) وروي عنه بلفظ: \"من سره أن يبسط له في رزقه ويمد له في عمره فليصل رحمه\" رواه غير واحد عن عبد المجيد بن أبي رواد، عن ابن جريج، عن حبيب بن أبي ثابت، عن عاصم بن ضمرة، عن علي - ﵁ - (^٢)، ورواه أبو إسحاق\n_________\n(^١) رواه أبو بكر الدينوري في \"المجالسة وجواهر العلم\" ٥/ ٣٠٩ (٢١٨٠) عن علي موقوفًا.\nوأورده الشوكاني في \"الفوائد المجموعة في الأحاديث الموضوعة\" ص ٢٥٨ وقال: قال في \"الذيل\": هو من نسخة موضوعة.\n(^٢) رواه البزار في \"البحر الزخار\" ٢/ ٢٧٣ - ٢٧٤ (٦٩٣) عن علي بن مسلم الطوسي. والصيداوي في \"معجم الشيوخ\" ص ٢٦٢ - ٢٦٤ من طريق أحمد بن حرب، كلاهما عن عبد المجيد، به. قال البزار: وهذا الحديث يروى عن النبي - ﷺ - من وجوه، وأعلى ما يروى في ذلك عن النبي - ﷺ -، ما رواه عنه علي، وقد روي عن علي من طريق آخر، ولا أحسب ابن جريج سمع هذا الحديث من حبيب، ولا نعلم رواه غيره.\nوأعله الألباني في \"الضعيفة\" (٥٣٧٢) بثلاث علل:\nالأولى: ما أعله به البزاز أولًا وهو الانقطاع بين ابن جريج وحبيب، وأفاد قائلًا: وليس ذلك لأنه لم يعاصره؛ فإن بين وفاتيهما نحو ثلاثين سنة فقط، ويوم مات ابن جريج كان قد جاوز السبعين، وإنما لأنه كان يدلس وهو معروف بذلك.\nالثانية: الانقطاع بين حبيب بن أبي ثابت وعاصم بن ضمرة؛ فإنه موصوف بالتدليس، وقد عنعن.\nالثالث: ضعف عبد المجيد بن عبد العزيز.","vol":"28","page":272},{"text":"السبيعي [عن حبيب] (^١) عن عاصم (^٢)، وقيل: عن أبي إسحاق عن عاصم نفسه (^٣).\nوفي حديث الفرج بن فضالة، ثنا هلال بن جبلة عن سعيد بن المسيب، عن عبد الرحمن بن سمرة قال: خرج علينا رسول الله - ﷺ - ونحن في صفة بالمدينة فقال: \"إنى رأيت البارحة عجبًا رأيت رجلًا من أمتي أتاه ملك الموت ليقبض روحه فجاءه بره بوالديه رد ملك الموت عنه\"، وذكر حديثًا طويلًا (^٤)، حديث حسن جدًا (ورواه عن\n_________\n(^١) ساقطة من الأصول، والصواب إثباتها.\n(^٢) رواه البيهقي في \"شعب الإيمان\" ٦/ ٢١٩ (٧٩٤٨).\n(^٣) رواه عبد الله بن أحمد في \"زوائد المسند\" ١/ ١٤٣، وابن عدي في \"الكامل\" ٥/ ٣٩٥ من طريق محمد بن عباد المكي عن عبد الله بن معاذ الصنعاني.\nورواه الخرائطي في \"مكارم الأخلاق\" (٢٧٠)، والطبراني في \"الأوسط\" ٣/ ٢٣٣ - ٢٣٤ (٣٠١٤)، وابن عدي ٨/ ٤١٥، والحاكم في \"المستدرك\" ٤/ ١٦٠، وابن بشران في \"الأمالي\" ٢/ ٣٣٧ (١٦٣٧)، والبيهقي في \"الشعب\" ٦/ ٢١٩ (٧٩٤٩) من طريق هشام بن يوسف. كلاهما (محمد، وهشام) عن معمر، عن أبي إسحاق، به. قال ابن عدي ٨/ ٤١٥: لا أعلم يرويه عن معمر بهذا الإسناد غير هشام بن يوسف، وعبد الله بن معاذ الصنعاني، وهشام بن يوسف هذا له أحاديث حسان وغرائب، وقد روى عنه الأئمة من الناس وهو ثقة. اهـ.\nوقال الهيثمي في \"المجمع\" ٨/ ١٥٢: رواه عبد الله بن أحمد والبزار والطبراني في \"الأوسط\"، ورجال البزار رجال الصحيح، غير عاصم بن ضمرة وهو ثقة.\nوقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (١٢١٢): إسناده صحيح. وانظر: \"الضعيفة\" (٥٣٧٢)، و\"ضعيف الترغيب والترهيب\" (١٤٨٨) وقد قال المنذري: رواه عبد الله بن أحمد في \"زوائده\" والبزار بإسناد جيد والحاكم. اهـ. والله أعلم.\n(^٤) رواه من هذا الطريق ابن الجوزي في \"العلل المتناهية\" ٢/ ٢٠٨ - ٢١٠ (١١٦٥) ووقع عنده: هلال أبو جبلة، ووقع هنا: هلال بن جبلة، وترجمة ابن أبي حاتم في \"الجرح والتعديل\" ٩/ ٧٧ (٣٠٧) فقال أيضًا: هلال أبو جبلة. والله أعلم. =","vol":"28","page":273},{"text":"سعيد أيضًا عمر بن ذر) (^١) وعلي بن زيد بن جدعان (^٢).\nقلت: ورواه أبو زكريا (^٣) في \"تاريخ الموصل\" من حديث الزهري، عن سعيد بن المسيب مختصرًا.\nورواه الترمذي في \"نوادره\" من حديث عبد الرحمن بن عبد الله، عن ابن المسيب (^٤).\n_________\n= قال ابن الجوزي: حديث لا يصح؛ فيه: هلال أبو جبلة وهو مجهول، وفيه الفرج ابن فضالة قال ابن حبان: يقلب الأسانيد ويلزم المتون الواهية بالأسانيد الصحيحة لا يحل الاحتجاج به.\n(^١) وقع في الأصل: (ورواه سعيد أيضًا عن عمر بن ذر).\n(^٢) رواه ابن حبان في \"المجروحين\" ٣/ ٤٣ - ٤٤، والدقاق في \"مجلس إملاء في رؤية الله ﵎\" (٢٥٠)، وابن الجوزي في \"العلل المتناهية\" (١١٦٦) من طريق مخلد بن عبد الواحد الأزدي. ورواه الطبراني في \"الأحاديث الطوال\" (٣٩) من طريق الوزير بن عبد الرحمن. كلاهما عن علي بن زيد بن جدعان، به مطولًا أيضًا. قال ابن الجوزى: لا يصح؛ علي بن زيد، قال أحمد ويحيى: ليس بشيء، وقال أبوزرعة: يهم ويخطئ، فاستحق الترك، وفيه مخلد بن عبد الواحد، قال ابن حبان: منكر الحديث جدًا ينفرد بمناكير لا تشبه أحاديث الثقات. قلت: والوزير بن عبد الرحمن ترجمه العقيلي في \"الضعفاء\" ٤/ ٣٣١ (١٩٣٩) وقال: حديث غير محفوظ. وانظر: \"ميزان الاعتدال\" ٦/ ٧ (٩٣٤٦)، و\"لسان الميزان\" ٦/ ٢١٩.\n(^٣) هو الإمام الحافظ الفقيه القاضي، أبو زكريا، يزيد بن محمد بن إياس الأزدي الموصلي مؤلف \"تاريخ الموصل\" وقاضيها، وكان يعرف بابن زكوة، توفي قريبًا من سنة أربع وثلاثين وثلاثمائة.\nانظر ترجمته في: \"معجم الشيوخ\" للصيداوي (٣٧٣)، \"وتاريخ الإسلام\". ٢٥/ ٢١٠ (٣٦٨)، و\"سير أعلام النبلاء\" ١٥٣/ ٣٨٦ (٢٠٩) وفي الأخير قال المحقق عن كتاب \"تاريخ الموصل\" هذا: طبعت لجنة إحياء التراث الإسلامي الجزء الثاني منه في القاهرة عام ١٩٦٧ م. وهو الجزء الموجود، أما الأول والثالث فمفقودان.\n(^٤) رواه الحكيم الترمذي في \"نوادر الأصول\" كما في \"تفسير ابن كثير\" ٨/ ٢١١ - ٢١٢ من هذا الطريق. وانظر: \"ضعيف الجامع\" (٢٠٨٦).","vol":"28","page":274},{"text":"ورواه أبو نعيم في تاريخ بلده من حديث يحيى بن سعيد عنه بنحوه (^١).\nقال أبو القاسم الجُوزي: ويعارضه حديث ابن مسعود وحذيفة بن أَسِيد \"ثم يؤمر بأربع\" منها \"أجله\" \"فلا يزاد عليها ولا ينقص\" (^٢).\nوالجمع بينهما أن الله إذا أراد أن يخلق (النسمة) (^٣) (قال) (^٤): فإن كان منها الدعاء رد عنها كذا وكذا وإلا نزل بها كذا وكذا، وكذلك أجلها إن برت والديها فكذا وإلا فكذا، ويكون ذلك مما يثبت في الصحيفة التي لا يزاد على ما فيها ولا ينقص، ومثل ذلك ما في الحديث: \"لا يرد القضاء إلا الدعاء\" (^٥).\nوقال أبو الليث السمرقندي في \"تنبيهه\": اختلفوا في زيادة العمر، فقالوا: هو أن يكتب ثوابه بعد موته فكأنه زيد في عمره، وقال غيره: هو أن يرزق السهر من غير أرق فيعمل بطاعة الله فيها، وقيل: إنه في علم الله كذا إن فعل كذا، وفي اللوح المحفوظ كذا وكذا فإن فعل ما في علم الله زيادة على ما في اللوح وإلا فلا.\nوقيل: هو أن يترك ولدًا صالحًا أو علمًا ينتفع به، وهذا رويناه في \"معجم الطبراني\" من حديث مسلمة بن عبد الله الجهني، عن عمه أبي\n_________\n(^١) \"أخبار أصبهان\" ٢/ ٣٣٢.\n(^٢) حديث ابن مسعود سلف برقم (٣٢٠٨)، ورواه مسلم (٢٦٤٣)، وحديث حذيفة رواه مسلم (٢٦٤٤) كتاب: القدر، باب: كيفية الخلق الآدمي.\n(^٣) في (ص ٢): البشر.\n(^٤) من (ص ٢).\n(^٥) رواه الترمذي (٢١٣٩) من حديث سلمان الفارسي. وحسنه الألباني في \"الصحيحة\" (١٥٤).","vol":"28","page":275},{"text":"مشجعة بن ربعي الجهني، عن أبي الدرداء مرفوعًا: \"إن الله لا يؤخر نفسًا إذا جاء أجلها (وإنما) (^١) زيادة العمر ذرية صالحة يرزقها العبد يدعون له بعد موته فيلحقه دعاؤهم في قبره\" (^٢).\nورواه ابن منده في \"الأحوال والأمن من الأهوال\" بإسناده من حديث جرير بن عبد الحميد، عن الأعمش، عن أبي هريرة - ﵁ - مرفوعًا قال - ﵇ -: \"فذلك زيادة العمر\".\nوقال ابن الجوزي: المراد: الزيادة في العمر من سعة الرزق وصحة البدن، فإن الغنى يسمى حياة والفقر موتًا.\nوقيل: هو أن يكتب أجله مائة سنة، ويجعل تزكيته بعمر ثمانين فإذا وصل رحمه زاده الله في تزكيته فعاش عشرين سنة أخرى. وقيل: هو أن يبارك في أجله بتوفيق صاحبه لفعل الخير وبلوغ الأغراض فينال في قصر عمره ما لا يناله غيره في طويله.\nوقال ابن فورك: معناه نفي الآفات والزيادة في الفهم والعقل (^٣).\n_________\n(^١) في الأصل (وأما) والمثبت من (ص ٢) و\"المعجم \"الأوسط\" (٣٣٤٩).\n(^٢) \"المعجم \"الأوسط\" ٣/ ٣٤٣ (٣٣٤٩).\nورواه أيضًا العقيلي في \"الضعفاء\" ٢/ ١٣٤، وابن أبي حاتم كما في \"تفسير ابن كثير\" ٨/ ٣٢١، و١١/ ٣١٣، وابن عدي في \"الكامل\" ٤/ ٢٨٥ - ٢٨٦ وضعفه العقيلي، وقال الهيثمي في \"المجمع\" ٧/ ١٩٥ - ١٩٦: رواه الطبراني في \"الأوسط\" وفيه سليمان بن عطاء وهو ضعيف.\nوضعف الحافظ إسناده في \"الفتح\" ١٠/ ٤١٦.\nوقال الألباني في \"الضعيفة\" (١٥٤٣، ٥٣٢٣): حديث منكر.\n(^٣) \"مشكل الحديث\" ص ٣٢٦.","vol":"28","page":276},{"text":"<span data-type='title' id=toc-3636>١٣ - باب مَنْ وَصَلَ وَصَلَهُ اللهُ</span>\n٥٩٨٧ - حَدَّثَنِي بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مُعَاوِيَةُ بْنُ أَبِي مُزَرِّدٍ قَالَ: سَمِعْتُ عَمِّي سَعِيدَ بْنَ يَسَارٍ يُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ اللهَ خَلَقَ الْخَلْقَ، حَتَّى إِذَا فَرَغَ مِنْ خَلْقِهِ، قَالَتِ الرَّحِمُ: هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ الْقَطِيعَةِ. قَالَ: نَعَمْ، أَمَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ؟ قَالَتْ: بَلَى يَا رَبِّ. قَالَ: فَهْوَ لَكِ». قَالَ رَسُولُ اللهِ - ﷺ -: «فَاقْرَءُوا إِنْ شِئْتُمْ: ﴿فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ (٢٢)﴾. [محمد: ٢٢].\n\n٥٩٨٨ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ الرَّحِمَ شِجْنَةٌ مِنَ الرَّحْمَنِ، فَقَالَ اللهُ: مَنْ وَصَلَكِ وَصَلْتُهُ، وَمَنْ قَطَعَكِ قَطَعْتُهُ». [مسلم: ٢٥٥٤ - فتح: ١٠/ ٤١٧]\n\n٥٩٨٩ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: أَخْبَرَنِي مُعَاوِيَةُ بْنُ أَبِي مُزَرِّدٍ، عَنْ يَزِيدَ بْنِ رُومَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - زَوْجِ النَّبِيِّ - ﷺ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الرَّحِمُ شِجْنَةٌ، فَمَنْ وَصَلَهَا وَصَلْتُهُ، وَمَنْ قَطَعَهَا قَطَعْتُهُ». [مسلم: ٢٥٥٥ - فتح: ١٠/ ٤١٧]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ - عن النبي - ﷺ - قَالَ: \"إِنَّ اللهَ خَلَقَ الخَلْقَ، حَتَّى إِذَا فَرَغَ مِنْ خَلْقِهِ، قَالَتِ الرَّحِمُ: هذا مَقَامُ العَائِذِ بِكَ مِنَ القَطِيعَةِ. قَالَ: نَعَمْ، (أَمَا) (^١) تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ؟ قَالَتْ: بَلَى\n_________\n(^١) في الأصل: ألا، والمثبت من اليونينية.","vol":"28","page":277},{"text":"يَا رَبِّ. قَالَ: فَهْو لَكِ\". قَالَ رَسُولُ اللهِ - ﷺ -: \"فَاقْرَءُوا إِنْ شِئْتُمْ: ﴿فَهَلْ عَسَيْتُمْ﴾ \" الآية.\nثانيها:\nحديث أبي هريرة أيضًا - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ الرَّحِمَ شِجْنَةٌ مِنَ الرَّحْمَنِ، فَقَالَ اللهُ -﷿-: مَنْ وَصَلَكِ وَصَلْتُهُ، وَمَنْ قَطَعَكِ قَطَعْتُهُ\".\nثالثها:\nحديث عائشة - ﵂ - عَنِ النَّبِيِّ - ﷺ -: \"قَالَ الله: الرَّحِمُ شِجْنَةٌ، فَمَنْ وَصَلَهَا وَصَلْتُهُ، وَمَنْ قَطَعَهَا قَطَعْتُهُ\".\nقال الطبري: معنى وصل الله عبده إذا وصل رحمه بعطفه عليه بفضله، إما في عاجل دنياه أو آجل آخرته، والعرب تقول إذا تفضل رجل على آخر بمال أو وهبه: وصل فلان فلانًا بكذا. وتسمي العطية صلة، فتقول: وصلت إلى فلان صلة فلان. وكذلك قوله تعالى في الرحم: \"من وصلها\". يعني: وصلته بفضلي ونعمي.\nوصلة العبد (رحمه) (^١) فبعطفه على ذوي أرحامه من قبل أبيه وأمه بتواصل فضله.\nفإن قلت: أفما يكون المرء واصلًا رحمه إلا بتعطفه عليهم بفضل ماله، قيل: البر (بالأرحام) (^٢) مراتب ومنازل، وليس (ممن) (^٣) يبلغ أعلى تلك المراتب يستحق اسم قاطع كما من لم يبلغ أعلى منازل الفضل يستحق اسم الذم، فواصل رحمه بماله يستحق اسم واصل،\n_________\n(^١) في الأصل: ربه.\n(^٢) في الأصل: والأرحام. والمثبت من \"شرح ابن بطال\" وهو أفصح.\n(^٣) كذا بالأصل، ولعل الصواب: من لم.","vol":"28","page":278},{"text":"وواصلها بمعونته ونصرته يستحق اسم واصل، وقد بين ذلك قوله - ﵇ -: \"بلو أرحامكم ولو بالسلام\" (^١). فأعلم أمته أن المتعاهد لرحمه ولو بالسلام خارج من معنى القاطع وداخل في معنى الواصل، (فواصلها) (^٢) بما هو أعلى وأكثر أحق أن يكون خارجًا من معنى القاطع.\nفصل:\nوالشجنة: أصلها بالكسر والضم، شعبة من غصون الشجر. ومعناه: قرابته مشبكة بعضها ببعض، قاله أبو عبيد (^٣). وقال غيره: يقال هذا شجر متشجن إذا التف بعضه ببعض، ومنه الحديث المتقدم ذو شجون، أي: يدخل بعضه في بعض.\nوقال الطبري: [الشجنة] (^٤) الفعلة من قولهم: شجن فلان على فلان إذا حزن عليه فشجن عليه شجنًا، والمعنى: أن الرحم حزينة مستعيذة بالله تعالى من القطيعة (^٥).\nوقال ابن التين: \"شجنة من الرحمن\" (مشتقة) (^٦) منه بمعنى أنها قرابة (من الله) (^٧)، مشتبكة كاشتباك العروق، بالضم وبه قرأناه،\n_________\n(^١) رواه البيهقي في \"الشعب\" ٦/ ٢٢٦ - ٢٢٧ (٧٩٧٢)، (٧٩٧٣) من حديث سويد بن عامر، وأنس بن مالك.\n(^٢) مكررة بالأصل.\n(^٣) \"غريب الحديث\" ١/ ١٢٩.\n(^٤) ساقطة من الأصل، والمثبت من \"شرح ابن بطال\".\n(^٥) انظر: \"شرح ابن بطال\" ٩/ ٢٠٥ - ٢٠٦.\n(^٦) في الأصل: مشعبة.\n(^٧) من (ص ٢).","vol":"28","page":279},{"text":"وبالكسر وأصله: الغصن من أغصان الشجر يقال فيه.\nقال ابن العربي في \"سراجه\": وأما قول أبي عبيد: الشجن قرابة مشتبكة، فغير صحيح؛ لأنه لا قرابة بين الله والعبد، إنما الشجون في المحسوس هي الأغصان في الشجر والعروق في البدن، وفي العقول معاني الحديث الذي يتعلق بعضها ببعض، ففي المحسوس اتصال بعضها ببعض في حيز وتمامها في مكان، وفي العقول ارتباط بعضها ببعض، فارتباطها بالرحمن إنما هو بالدلالة والأمر بحفظها منه.\nوقال ابن الجوزي: هذا الحديث لا يخلو معناه من أحد شيئين: إما أن يراد أن الله يرعى الرحم أو يراد أن الرحم بعض حروف الرحمن، فكأنه عظم قدرها بهذا الاسم.","vol":"28","page":280},{"text":"<span data-type='title' id=toc-3637>١٤ - باب يَبُلُّ الرَّحِمَ بِبَلَالِهَا</span>\n٥٩٩٠ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، أَنَّ عَمْرَو بْنَ الْعَاصِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - جِهَارًا غَيْرَ سِرٍّ يَقُولُ: «إِنَّ آلَ أَبِي -قَالَ عَمْرٌو: فِي كِتَابِ مُحَمَّدِ بْنِ جَعْفَرٍ بَيَاضٌ -لَيْسُوا بِأَوْلِيَائِي، إِنَّمَا وَلِيِّيَ اللهُ وَصَالِحُ الْمُؤْمِنِينَ\". زَادَ عَنْبَسَةُ بْنُ عَبْدِ الْوَاحِدِ، عَنْ بَيَانٍ، عَنْ قَيْسٍ، عَنْ عَمْرِو بْنِ الْعَاصِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ -: «وَلَكِنْ لَهُمْ رَحِمٌ أَبُلُّهَا بِبَلَالِهَا». يَعْنِي: أَصِلُهَا بِصِلَتِهَا. [مسلم: ٢١٥ - فتح: ١٠/ ٤١٩]\nذكر فيه حديث قَيْسِ بْنِ أَبِي حَازِمٍ، أَنَّ عمرو بن العَاصِ قَالَ: سمِعْتُ النَّبِيَّ - ﷺ - جِهَارًا غَيْرَ سِرٍّ يَقُولُ: \"إِنَّ آلَ أَبِي (فلان) (^١) -قَالَ عَمْرٌو: فِي كِتَابِ مُحَمَّدِ بْنِ جَعْفَرٍ بَيَاضٌ يعني: الراوي عن شعبة- لَيْسُوا بِأَوْلِيَائِي، إِنَّمَا وَلِيِّيَ اللهُ وَصَالِحُ المُؤْمِنِينَ\". زَادَ عَنْبَسَةُ بْنُ عَبْدِ الوَاحِدِ، عَنْ بَيَانٍ، عَنْ قَيْسٍ، عَنْ عمرو: سَمِعْتُ النَّبِيَّ - ﷺ -: \"ولكن لَهُمْ رَحِمٌ أَبُلُّهَا بِبَلَالِهَا\".\nالشرح:\nفي مسلم \"ألا إن [آل] (^٢) أبي فلان\" قيل: إن المكني عنه الحكم بن أبي العاص، والبلال: جمع بلل أطلقوا النداوة على الصلة كما أطلقوا اليبس على القطيعة؛ لأن بعض الأشياء تتصل وتختلط بالنداوة، ويقع بينهما التجافي والتفرق باليبس، فاستعاروا البلل لذلك، وقال القاضي: ببلالها بكسر الباء (^٣). يقال: بللت رحمي بلًّا وبلالًا\n_________\n(^١) مثبتة من هامش الأصل وعليها علامة: (خـ) أي: نسخة.\n(^٢) ليست في الأصل، والمثبت من \"صحيح مسلم\".\n(^٣) \"مشارق الأنوار\" ١/ ٨٩.","vol":"28","page":281},{"text":"وبللًا، قال الأصمعي: أي وصلتها وبدأتها بالصلة، وإنما شبهت قطيعة الرحم بالحرارة تطفئ بالبرد وقال الخطابي: بلالها بالفتح كالملال. وقال الهروي: البلال جمع بلل (^١)، كجمل وجمال.\nوقال ابن بطال: أبلها بمعروفها، والبل هو الترطيب والتندية بالمعروف، وشبه صلة الرحم بالمعروف بالشيء اليابس يندى فيرطب، وذلك أن العرب تصف الرجل إذا وصفته باللؤم بجمود الكف، فتقول: ما يندى كفه بخير وإنه لحجر صلد يعني: أنه لا يرجي نائله ولا يطمع في معروفه كما لا يُرجى من الحجر الصلد ما يشرب، فإذا وصل الرجل رحمه بمعروفه، قالوا: بل رحمه بلا وبلالا. قال الأعشى:\nوَوِصالِ رِحمٍ قَد نَضَحتَ بِلالَها\nوإنما ذلك تشبيه من رسول الله - ﷺ - صلة الرجل رحمه بالنار يصب عليها الماء فَتُطْفَأ. قال المهلب: فقوله \"لكن لهم رحم أبلها ببلالها\"، هو الذي أمره الله في كتابه فقال: ﴿وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا﴾ [لقمان: ١٥] فلما عصوه وعاندوه دعا عليهم فقال: \"اللهم أعني عليهم بسبع كسبع يوسف\" (^٢) فلما مسهم الجوع أرسلوا إليه قالوا: يا محمد، إنك بعثت بصلة الرحم، وإن أهلك قد جاعوا، فادع الله لهم، فدعا لهم بعد أن كان دعا عليهم فوصل رحمه فيهم بالدعاء لهم، وذلك مما لا يقدح في دين الله، ألا ترى صنعه - ﵇ - فيهم إذ غلب عليهم يوم الفتح، كما أطلقهم من الرق الذي كان توجه إليهم فسموا بذلك الطلقاء، ولم ينتهك حريمهم ولا استباح أموالهم ومنَّ عليهم، وهذا كله من\n_________\n(^١) ذكره ابن الأثير في \"النهاية\" ١/ ١٥٣ وعزاه لأبي موسى المديني.\n(^٢) سلف برقم (٤٧٧٤)، كتاب التفسير، باب: سورة الروم.","vol":"28","page":282},{"text":"البلال (^١).\nوذكره ابن التين بلفظ: \"أبلها ببلائها\" قال: وكذا وقع و(بلالها) أجود وأصح، و(بلائها) لا أعرف له وجهًا.\nقال الداودي: وجهه يحتمل ما نال منهم من الأذى، قال: وهذا لا يكون إلا في الكفار، قال تعالى: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ [التوبة: ١٢٨].\nوقال ابن التين: هذا الذي ذكره الداودي غير ظاهر؛ لأن البلاء ممدود ولا يقال في ذلك أنه - ﵇ - قال: لهم رحم أبلها بالأذى وإنما هو بلالها، وقد تفتح الباء -كما قرأناه- وكذا هو في أكثر النسخ، وفي بعضها بالكسر، وكذا ضبطه الجوهري قال: انضحوا الرحم ببلالها، أي: صلوها بصلتها ونَدُّوها، ويقال: لا تبُلُّل عندي بَلَالِ، مثل قَطَامِ (^٢). يريد أنه مبني على الكسر.\nقال الخطابي: وقد يتأول ذلك على الشفاعة من رسول الله - ﷺ - في القيامة (^٣) [، وقال الداودي: أتى إليهم من الخير ما ينبغي أن يفعل في الرحم.\nفصل:\nقال المهلب: قوله: \"إِنَّ آلَ أَبِي لَيْسُوا بِأَوْليَاء -يعني بأوليائي-، إِنَّمَا وَلِيِّيَ اللهُ وَصَالِحُ المُؤْمِنِينَ\"، فأوجب الولاية بالدين ونفاها عن أهل رحمه، إذ لم يكونوا من أهل دينه، فدل بذلك أن النسب محتاج إلى الولاية التي بها تقع الموارثة بين المتناسبين والأقارب، فإن لم\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢٠٧ - ٢٠٨.\n(^٢) \"الصحاح\" ٤/ ١٦٣٩، مادة (بلل).\n(^٣) \"أعلام الحديث\" ٣/ ٢١٦٨.","vol":"28","page":283},{"text":"يكن (دين) (^١) يجمعهم لم تكن ولاية ولا موارثة، ودل هذا أن الرحم التي تضمن الله تعالى أن يصل من وصلها ويقطع من قطعها، إنما ذلك إذا كان في الله وفيما شرع، وأما من قطعها في الله وفيما شرع فقد وصل الله والشريعة، فاستحق صلة الله بقطعه من قطع الله، قال تعالى: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ [الممتحنة: ١] وقال تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ على الْإِيمَانِ﴾ [التوبة: ٢٣]، وقال: ﴿وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهَاجِرُوا﴾ [الأنفال: ٧٢] فكيف بمن لم يؤمن؟! (^٢)\nفصل:\nوقوله: (وقال عمرو: في كتاب محمد بن جعفر بياض)، إنما نبه عليه؛ ليعرف أنه ترك الاسم، وقد عرفه وسكت عنه؛ لئلا يؤذي به المسلم من أبنائهم كما روي أن عمر كان إذا لقي عكرمة بن أبي جهل سب أباه، فقال له - ﵇ -: \"لا تسب الميت تؤذِ به الحيَّ\" قاله الداودي.\n(وقال عبد الحق في \"جمعه\": الصحيح في ضبط هذا الحرف بياض برفع الضاد وأراد أن في كتاب محمد بن جعفر موضعًا أبيض لم يكتب ولا يعرف أيضًا في قريش في ذلك الوقت ولا غيرهم بنو بياض إلابني بياضة في الأنصار.\nوقوله - ﵇ -: (\"لكن لَهُمْ رَحِمٌ\") دليل على أنهم كانوا من بني عبد مناف أو من غيرهم من قريش) (^٣).\nوقوله: (\"آلَ أَبِي\") لعله يريد أكثرهم، قال الخطابي: والولاية التي\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح ابن بطال\" ٩/ ٢٠٦ - ٢٠٧.\n(^٣) من (ص ٢).","vol":"28","page":284},{"text":"نفاها ولاية القرب والاختصاص لا الدين (^١). وقوله هذا يخالف ما ذكره الداودي؛ لأن الأذى لأبناء المسلمين (لا يكون) (^٢) لانتفاء القرابة، وقول الداودي أقوى وأولى، كما نبه عليه ابن التين.\n(\"وصالح المؤمنين\") قال قتادة: أبو بكر. وقال الثوري: الأنبياء. وقال عكرمة وسعيد بن جبير: أبو بكر وعمر. وقال مجاهد: هو علي - ﵁ -.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٦٨.\n(^٢) من (ص ٢).","vol":"28","page":285},{"text":"<span data-type='title' id=toc-3638>١٥ - باب لَيْسَ الوَاصِلُ بِالْمُكَافِيِ</span>\n٥٩٩١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ وَالْحَسَنِ بْنِ عَمْرٍو وَفِطْرٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو -قَالَ سُفْيَانُ: لَمْ يَرْفَعْهُ الأَعْمَشُ إِلَى النَّبِيِّ - ﷺ - وَرَفَعَهُ حَسَنٌ وَفِطْرٌ- عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَيْسَ الْوَاصِلُ بِالْمُكَافِئِ، وَلَكِنِ الْوَاصِلُ الَّذِي إِذَا قَطَعَتْ رَحِمُهُ وَصَلَهَا». [فتح: ١٠/ ٤٢٣]\nذكر فيه من حديث سُفْيَانَ، عَنِ الأَعْمَشِ وَالْحَسَنِ بْنِ عَمْرٍو وَفِطْرٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو -وقَالَ سُفْيَانُ: لَمْ يَرْفَعْهُ الأَعْمَشُ إِلَى رسول الله - ﷺ -، وَرَفَعَهُ الحسنُ وفِطْرُ- عَنِ النَّبِي - ﷺ - \"لَيْسَ الوَاصِلُ بِالْمُكَافِئِ، ولكن الوَاصِلُ الذِي إِذَا قَطَعَتْ رَحِمُهُ وَصَلَهَا\".\nيريد: ليس الواصل رحمه من وصلهم مكافأة لهم على صلة تقدمت منهم إليه فكافأهم عليها بصلة مثلها، وقد روي هذا المعنى عن عمر - ﵁ -، روى عبد الرزاق، عن معمر، عمن سمع عكرمة يحدث، عن ابن عباس - ﵄ -، قال: قال عمر بن الخطاب - ﵁ -: ليس الوصل أن تصل من وصلك، ذلك القصاص، ولكن الوصل أن تصل من قطعك (^١)، وهذا حقيقة الوصل الذي وعد الله عباده عليه جزيل الأجر، قال تعالى: ﴿وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ﴾ [الرعد: ٢١] الآيات.\n_________\n(^١) \"جامع معمر\" ١٠/ ٤٣٨ (١٩٦٢٩).","vol":"28","page":286},{"text":"<span data-type='title' id=toc-3639>١٦ - باب مَنْ وَصَلَ رَحِمَهُ فِي الشِّرْكِ ثُمَّ أَسْلَمَ</span>\n٥٩٩٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ حَكِيمَ بْنَ حِزَامٍ أَخْبَرَهُ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ أُمُورًا كُنْتُ أَتَحَنَّثُ بِهَا فِي الْجَاهِلِيَّةِ مِنْ صِلَةٍ وَعَتَاقَةٍ وَصَدَقَةٍ، هَلْ لِي فِيهَا مِنْ أَجْرٍ؟ قَالَ حَكِيمٌ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَسْلَمْتَ عَلَى مَا سَلَفَ مِنْ خَيْرٍ». وَيُقَالُ أَيْضًا عَنْ أَبِي الْيَمَانِ: أَتَحَنَّتُ. وَقَالَ مَعْمَرٌ وَصَالِحٌ وَابْنُ الْمُسَافِرِ: أَتَحَنَّثُ. وَقَالَ ابْنُ إِسْحَاقَ: التَّحَنُّثُ: التَّبَرُّرُ، وَتَابَعَهُمْ هِشَامٌ، عَنْ أَبِيهِ. [انظر: ١٤٣٦ - مسلم: ١٢٣ - فتح: ١٠/ ٤٢٤]\nذكر فيه حديث حكيم بن حزام: أَنَّهُ قَالَ: يَا رَسُولُ اللهِ، أَرَأَيْتَ أُمُورًا كُنْتُ أَتَحَنَّثُ بِهَا فِي الجَاهِلِيَّةِ مِنْ صِلَةٍ وَعَتَاقَةٍ وَصَدَقَةٍ، هَلْ لِي فِيهَا مِنْ أَجْرٍ؟ فقَالَ: \"أَسْلَمْتَ على مَا سَلَفَ لك مِنْ خَيْرٍ\". وَيُقَالُ أَيْضًا عَنْ أَبِي اليَمَانِ: أتحنت. وَقَالَ مَعْمَرٌ وَصَالِحٌ وَابْنُ المُسَافِرِ: أَتَحَنَّثُ. وَقَالَ ابن إِسْحَاقَ: التَّحَنُّثُ: التَّبَرُّرُ. تَابَعَهُمْ هِشَامٌ، عَنْ أَبِيهِ.\nهذا الحديث سلف في الزكاة، وفيه: تفضل الله على من أسلم من أهل الكتاب، وأنه يعطي (الكافر) (^١) ثواب ما عمله في الجاهلية من أعمال البر، وهو مثل قوله: \"إذا أسلم الكافر فحسن إسلامه كتب الله له كل حسنة كان زلفها\" (^٢) فهذا -والله أعلم- ببركة الإسلام وفضله.\nوقوله: (كُنْتُ أَتَحَنَّثُ بِهَا)، هو بالمثلثة، أي: أتعبد وأتبرر، كقول ابن إسحاق في الأصل، وأما (أتحنت) بالمثناة فوق، فلا أعلم له وجهًا.\n_________\n(^١) من (ص ٢).\n(^٢) سلف معلقًا برقم (٤١) كتاب: الإيمان، باب: حسن إسلام المرء، من حديث أبي سعيد الخدري، ووصله النسائي ٨/ ١٠٥ - ١٠٦.","vol":"28","page":287},{"text":"قال بعض العلماء: لا يمتنع أن يجازي من أسلم على ما فعل من الخير في حال كفره، وقد روي عنه - ﵇ -، فذكر الحديث السالف.\nوقوله: (مِنْ صِلَةٍ وَعَتَاقَةٍ) قال الداودي: فيه أن من أعتق كافرًا ثم أسلم يكون له ولاؤه، وهذا لا يؤخذ من هذا الحديث.\nقال: وفيه جواز عتق الكافر، وهذا نحو الأول، إلا أن الغالب أن المعتِق كافر.","vol":"28","page":288},{"text":"<span data-type='title' id=toc-3640>١٧ - باب مَنْ تَرَكَ صَبِيَّةَ غَيْرِهِ حَتَّى تَلْعَبَ بِهِ، أَو قَبَّلَهَا أَو مَازَحَهَا</span>\n٥٩٩٣ - حَدَّثَنَا حِبَّانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ خَالِدِ بْنِ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أُمِّ خَالِدٍ بِنْتِ خَالِدِ بْنِ سَعِيدٍ قَالَتْ: أَتَيْتُ رَسُولَ اللهِ - ﷺ - مَعَ أَبِي وَعَلَيَّ قَمِيصٌ أَصْفَرُ، قَالَ رَسُولُ اللهِ - ﷺ -: «سَنَهْ سَنَهْ». قَالَ عَبْدُ اللهِ: وَهْيَ بِالْحَبَشِيَّةِ: حَسَنَةٌ. قَالَتْ: فَذَهَبْتُ أَلْعَبُ بِخَاتَمِ النُّبُوَّةِ، فَزَبَرَنِي أَبِي. قَالَ رَسُولُ اللهِ - ﷺ -: «دَعْهَا». ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «أَبْلِي وَأَخْلِقِي، ثُمَّ أَبْلِي وَأَخْلِقِي، ثُمَّ أَبْلِي وَأَخْلِقِي». قَالَ عَبْدُ اللهِ: فَبَقِيَتْ حَتَّى ذَكَرَ. يَعْنِي مِنْ بَقَائِهَا. [انظر: ٣٠٧١ - فتح: ١٠/ ٤٢٥]\nذكر فيه حديث أم خالد: \"سَنَهْ سَنَهْ\". وقد سلف، وفي آخره \"أبلي وأخلقي\" ثلاثًا، قال عبد الله: فبقيت حتى ذكر.\nوسلف أن \"أخلقي\" بالقاف والفاء، لأبي ذر والمروزي بالفاء، ولغيرهما بالقاف، من إخلاق الثوب، ومعناه: أن تلبسيه خلقة بعد بلاه، يقال: خلف الله لك خلفًا بخير، وأخلف عليك خيرًا، أي: أبدلك بما ذهب منك، وعوضه عنه.\nوقيل: إذا ذهب للرجل ما يخلفه كالمال والولد أخلف الله لك وعليك، وإذا ذهب ما لا يخلفه كالأب والأم، قيل: (خلف) (^١) الله عليك.\nوقوله: (حتى ذكر) وفي نسخة: (دكن) وهو لأبي الهيثم -أعني: بالنون- وهو الذي رجح أبو ذر، ولأكثر الرواة: (حتى ذكر) بالراء، زاد في رواية ابن السكن: (ذكر دهرًا)، ومعنى دكن: اسود لونه، والدكنة غبرة كدرة، والأشبه بالصحة رواية ابن السكن، قصد ذكر\n_________\n(^١) في (ص ٢): (أخلف).","vol":"28","page":289},{"text":"طول المدة، ونسي تحريرها، فعبر أنه ذكر دهرًا، ودكن يدكن دكنًا فهو أدكن بيّن الدكنة. وقال ابن التين: قوله: (فبقيت حتى ذكر) يقول إلى زمن طويل، فيحتمل أي: إلى ذكره؛ لأن (حتى) بمعنى (إلى أن) (فتعارض) (^١) أن، وذكر مصدرًا، ثم ذكر رواية (دكن).\nوفيه من الفقه: جواز مباشرة الرجل الصغيرة التي لا يشتهى مثلها وممازحتها، وإن لم تكن منه بذات محرم؛ لأن لعب (أم) (^٢) خالد وهي صبية -بمكان خاتم النبوة من جسده الكريم - ﷺ - مباشرة منها له، ومباشرتها له كمباشرته لها، وتقبيله إياها.\nولو كان ذلك حرامًا لنهاها كما نهى الحسن بن علي وهو صغير عن أكل التمرة الساقطة خشية الصدقة (^٣)، وقد اختلف أصحاب مالك في هذا الأصل في الصبية الصغيرة تموت هل يغسلها الرجل غير ذي المحرم منها؟ فقال أشهب: لا بأس أن يغسلها إذا لم تكن ممن تشتهى لصغرها، وهو قول عيسى بن دينار، وقال ابن القاسم: لا يغسلها بحال، وقول أشهب وعيسى يشهد له هذا الحديث (^٤).\nفصل:\nقولها: (فزبرني أبي) أي: انتهرني، وقوله: (\"ثم أبلي وأخلقي\").\nقال الداودي: فيه أن ثم تأتي للمقاربة والتراخي، وأباه بعض النحويين وقالوا: لا تأتي إلا للتراخي، وليس في الحديث أنها للمقاربة؛ لأنه قال: \"أبلي\" هذا القميص الأصفر، \"وأخلقي ثم أبلي\". الإبلاء بعد\n_________\n(^١) في (ص ٢): (فتقدير).\n(^٢) مكررة بالأصل.\n(^٣) سلف برقم (١٤٩١) كتاب: الزكاة، باب: ما يذكر في الصدقة للنبي - ﷺ.\n(^٤) انظر: \"النوادر والزيادات\" ١/ ٥٥٤، \"شرح ابن بطال\" ٩/ ٢١٠.","vol":"28","page":290},{"text":"مدة من الخلق. قال ابن التين: وما علمت أن أحدًا من النحويين قال (ثم) للمقاربة، إنما قالوا: هي للترتيب بالمهلة.\nقال: وأخلقي ثلاثيٌّ، تقول: خلق الثوب إذا بلي ورقعته، فمعناه يرقع ثلاث مرات هكذا اللغة، وقرئ أَخلفي بفتح الهمزة من أخلف الله عليك أي: رد مثله إذا بلي، وقد سلف.\nفصل:\nبوب عليه البخاري (القبلة)، وليس فيه ذلك إلا أن يكون أخذه من القياس، فإنه لما لم ينهها عن مس جسده صار كالتقبيل.","vol":"28","page":291},{"text":"<span data-type='title' id=toc-3641>١٨ - باب رَحْمَةِ الْوَلَدِ وَتَقْبِيلِهِ وشمه وَمُعَانَقَتِهِ</span>\nوَقَالَ ثَابِتٌ، عَنْ أَنَسٍ: أَخَذَ النَّبِيُّ - ﷺ - إِبْرَاهِيمَ، فَقَبَّلَهُ وَشَمَّهُ.\n\n٥٩٩٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مَهْدِيٌّ، حَدَّثَنَا ابْنُ أَبِي يَعْقُوبَ، عَنِ ابْنِ أَبِي نُعْمٍ قَالَ: كُنْتُ شَاهِدًا لاِبْنِ عُمَرَ وَسَأَلَهُ رَجُلٌ عَنْ دَمِ الْبَعُوضِ، فَقَالَ: مِمَّنْ أَنْتَ؟ فَقَالَ: مِنْ أَهْلِ الْعِرَاقِ. قَالَ: انْظُرُوا إِلَى هَذَا، يَسْأَلُنِي عَنْ دَمِ الْبَعُوضِ، وَقَدْ قَتَلُوا ابْنَ النَّبِيِّ - ﷺ -! وَسَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «هُمَا رَيْحَانَتَايَ مِنَ الدُّنْيَا». [انظر: ٣٧٥٣ - فتح: ١٠/ ٤٢٦]\n\n٥٩٩٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي بَكْرٍ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ أَخْبَرَهُ، أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - حَدَّثَتْهُ قَالَتْ: جَاءَتْنِي امْرَأَةٌ مَعَهَا ابْنَتَانِ تَسْأَلُنِي، فَلَمْ تَجِدْ عِنْدِي غَيْرَ تَمْرَةٍ وَاحِدَةٍ، فَأَعْطَيْتُهَا، فَقَسَمَتْهَا بَيْنَ ابْنَتَيْهَا، ثُمَّ قَامَتْ فَخَرَجَتْ، فَدَخَلَ النَّبِيُّ - ﷺ - فَحَدَّثْتُهُ، فَقَالَ: «مَنْ يَلِي مِنْ هَذِهِ الْبَنَاتِ شَيْئًا فَأَحْسَنَ إِلَيْهِنَّ، كُنَّ لَهُ سِتْرًا مِنَ النَّارِ». [انظر: ١٤١٨ - مسلم: ٢٦٢٩ - فتح: ١٠/ ٤٢٦]\n\n٥٩٩٦ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيُّ، حَدَّثَنَا عَمْرُو بْنُ سُلَيْمٍ، حَدَّثَنَا أَبُو قَتَادَةَ قَالَ: خَرَجَ عَلَيْنَا النَّبِيُّ - ﷺ - وَأُمَامَةُ بِنْتُ أَبِي الْعَاصِ عَلَى عَاتِقِهِ، فَصَلَّى فَإِذَا رَكَعَ وَضَعَ، وَإِذَا رَفَعَ رَفَعَهَا. [انظر: ٥١٦ - مسلم: ٥٤٣ - فتح: ١٠/ ٤٢٦]\n\n٥٩٩٧ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَبَّلَ رَسُولُ اللهِ - ﷺ - الحَسَنَ بْنَ عَلِيٍّ وَعِنْدَهُ الأَقْرَعُ بْنُ حَابِسٍ التَّمِيمِيٌّ جَالِسًا. فَقَالَ الأَقْرَعُ: إِنَّ لِي عَشَرَةً مِنَ الْوَلَدِ مَا قَبَّلْتُ مِنْهُمْ أَحَدًا. فَنَظَرَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - ثُمَّ قَالَ: «مَنْ لَا يَرْحَمُ لَا يُرْحَمُ». [مسلم: ٢٣١٨ - فتح: ١٠/ ٤٢٦]","vol":"28","page":292},{"text":"٥٩٩٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: تُقَبِّلُونَ الصِّبْيَانَ فَمَا نُقَبِّلُهُمْ. فَقَالَ النَّبِيُّ - ﷺ -: «أَوَ أَمْلِكُ لَكَ أَنْ نَزَعَ اللهُ مِنْ قَلْبِكَ الرَّحْمَةَ؟!». [مسلم: ٢٣١٧ - فتح: ١٠/ ٤٢٦]\n\n٥٩٩٩ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ - ﵁ -: قَدِمَ عَلَى النَّبِيِّ - ﷺ - سَبْيٌ، فَإِذَا امْرَأَةٌ مِنَ السَّبْيِ قَدْ تَحْلُبُ ثَدْيَهَا تَسْقِي، إِذَا وَجَدَتْ صَبِيًّا فِي السَّبْي أَخَذَتْهُ فَأَلْصَقَتْهُ بِبَطْنِهَا وَأَرْضَعَتْهُ، فَقَالَ لَنَا النَّبِيُّ - ﷺ -: «أَتَرَوْنَ هَذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ؟». قُلْنَا: لَا وَهْيَ تَقْدِرُ عَلَى أَنْ لَا تَطْرَحَهُ. فَقَالَ: «اللهُ أَرْحَمُ بِعِبَادِهِ مِنْ هَذِهِ بِوَلَدِهَا». [مسلم: ٢٧٥٤ - فتح: ١٠/ ٤٢٦].\nوقال ثابت عن أنس: أخذ النبي - ﷺ - إبراهيم فقبله وشمَّهُ. وهذا سلف عنده مسندًا (^١).\nثم ذكر في الباب أحاديث:\nأحدها:\nحديث مهدي -وهو ابن ميمون- ثَنَا ابن أَبِي يَعْقُوبَ- وهو محمد بن عبد الله بن أبي يعقوب الضبي البصري، من أفراد البخاري، عَنِ ابن أَبِي نُعْمٍ -وهو عبد الرحمن بن أبي نعم البجلي الكوفي أبو الحكم، (قال: أبو نعيم) (^٢) كان ابن أبي نعم يمكث خمسة عشر يومًا لا يأكل، روى له الجماعة- قَالَ: كُنْتُ شَاهِدًا لاِبْنِ عُمَرَ وَسَأَلَهُ رَجُلٌ عَنْ دَمِ البَعُوضِ، فَقَالَ: مِمَّنْ أَنْتَ؟ فَقَالَ: مِنْ أَهْلِ العِرَاقِ. قَالَ: انْظُرُوا إِلَى هذا، يَسْأَلُنِي عَنْ دَمِ البَعُوضِ، وَقَدْ قَتَلُوا ابن النَّبِيِّ - ﷺ -! وَسَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"هُمَا رَيْحَانَتَايَ مِنَ الدُّنْيَا\".\n_________\n(^١) سلف برقم (١٣٠٣).\n(^٢) من (ص ٢).","vol":"28","page":293},{"text":"كذا هو \"ريحانتاي\" وهو الصواب، وذكره ابن التين بلفظ: ريحاني، (قال ابن بطال) (^١): ريحانتاي (^٢).\nوالمعنى: أنه من رزق الله تعالى، وفي الحديث: الولد من ريحان الله (^٣)، والريحان الرزق معروف.\nالثاني:\nحديث عائشة - ﵂ -: جَاءَتْنِي امْرَأَةٌ ومَعَهَا ابنتَانِ تَسْأَلُنِي، فَلَمْ تَجِدْ عِنْدِي غَيْرَ تَمْرَةٍ وَاحِدَةٍ، فَأَعْطَيْتُهَا، فَقَسَمَتْهَا بَيْنَ ابنتَيْهَا، ثُمَّ قَامَتْ فَخَرَجَتْ، فَدَخَلَ النَّبِيُّ - ﷺ - فَحَدَّثْتُهُ، فَقَالَ: \"مَنْ بُلِيَ مِنْ هذِه البَنَاتِ شَيْئًا فَأَحْسَنَ إِلَيْهِنَّ، كُنَّ لَهُ سِتْرًا مِنَ النَّارِ\".\nيريد أن أجر القيام عليهن أعظم من أجر القيام على البنين، إذ لم يذكر مثل ذلك في حقهم، وذلك -والله أعلم- لأجل أن مؤنة البنات والاهتمام بأمورهن أعظم من أمور البنين؛ لأنهن عورات لا يباشرن أمورهن، ولا يتصرفن تصرف البنين.\nوقوله: (\"من بُلي\") (^٤) هو بالباء المضمومة، كذا نحفظه، وذكره ابن بطال بالمثناة تحت، وكتبه في الحاشية بالموحدة (^٥).\n_________\n(^١) في (ص ٢): (وصوابه).\n(^٢) \"شرح ابن بطال\" ٩/ ٢١٠. وفيه (ريحانتي).\n(^٣) رواه الترمذي (١٩١٠)، وأحمد ٦/ ٤٠٩ من حديث خولة بنت حكيم أن رسول الله - ﷺ - خرج وهو محتضن أحد ابني ابنته، وهو يقول: \" … وإنكم لمن ريحان الله، … \".\n(^٤) في هامش الأصل: قال ابن قرقول: (من بلي) كذا هو، وذكر البخاري في باب رحمة الولد: \"من يلي\" وصوابه: (بلي) وكذلك وقع في الزكاة \"من بلي\" ورواه مسلم: \"من ابتلي\" وكذا في الترمذي، وهذا يرفع الاختلاف.\n(^٥) في \"شرح ابن بطال\" ٩/ ٢١٣ (بُلي) بالموحدة.","vol":"28","page":294},{"text":"الحديث الثالث:\nحديث أبي قتادة في قصة أمامة وقد سلفت، وفيه: حملها على العاتق حتى في الصلاة، وقد سلف أنها كانت فرضًا.\nالحديث الرابع:\nحديث أبي هريرة - ﵁ -: قَبَّلَ رَسُولُ اللهِ - ﷺ - الحَسَنَ بْنَ عَلِيٍّ وَعِنْدَهُ الأَقْرَعُ بْنُ حَابِسٍ التَّمِيمِيُّ جالس، فَقَالَ الأَقْرَعُ: إِنَّ لِي عَشَرَةً مِنَ الوَلَدِ مَا قَبَّلْتُ مِنْهُمْ أَحَدًا. فَنَظَرَ إِلَيْهِ رَسُولُ اللهِ - ﷺ - قَالَ: \"مَنْ لَا يَرْحَمُ لَا يُرْحَمُ\".\nالخامس:\nحديث عائشة - ﵂ -: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: أتُقَبِّلُونَ الصِّبْيَانَ؟! فَمَا نُقَبِّلُهُمْ. فَقَالَ - ﷺ -: \"أَوَ أَمْلِكُ أَنْ (كان الله) (^١) نَزَعَ مِنْ قَلْبِكَ الرَّحْمَةَ؟! \".\nالسادس:\nحديث عمر - ﵁ -: قُدِمَ على رسول الله - ﷺ - بسَبْيٍ، فَإِذَا امْرَأَةٌ مِنَ السَّبْيِ قَدْ تَحْلَّبَ ثَدْيهَا تَسْقِي، إِذَ وَجَدَتْ صَبِيًّا فِي السَّبْي أَخَذَتْهُ فَأَلْصَقَتْهُ بِبَطْنِهَا فَأَرْضَعَتْهُ، فَقَالَ لَنَا النَّبِيُّ - ﷺ -: \"أَتَرَوْنَ هذِه طَارِحَةً وَلَدَهَا فِي النَّارِ؟ \". قُلْنَا: [لا] (^٢) وَهْيَ تَقْدِرُ عَلَى أَنْ لَا تَطْرَحَهُ. فَقَالَ: \"لله أَرْحَمُ بِعِبَادِهِ مِنْ هذِه بِوَلَدِهَا\".\nوقوله: (تَحْلَّبَ)، هو بفتح أوله، واللام مشددة أي تَيسَّرَ للحلاب، ولا شك أن رحمة الصغير ومعانقته وتقبيله والرفق به من الأعمال التي\n_________\n(^١) في (ص ٢): (نزع الله).\n(^٢) سقطت من الأصول وأثباتها أولى فهي الجواب.","vol":"28","page":295},{"text":"يرضاها الله ويجازي عليها، ألا ترى قوله للأقرع بن حابس حين ذكر ما ذكر: \"من لا يرحم لا يرحم\"، فدل على أن تقبيل الولد الصغير وحمله والتحفي به مما يستحق به رحمة الله، ألا ترى حمله - ﵇ - أُمامة على عاتقه في الصلاة، وهي أفضل الأعمال عند الله، وقد أمر - ﵇ - بلزوم الخشوع فيها والإقبال عليها، ولم يكن حمله لها في الصلاة مما يضاد الخشوع المأمور به فيها، وكره أن يشق عليها لو تركها ولم يحملها في الصلاة، وفي فعله ذلك أعظم الأسوة لنا، فينبغي الاقتداء به في رحمة صغار الولد وكبارهم، والرفق بهم، ويجوز تقبيل الولد الصغير في سائر جسده.\nوروى جرير عن قابوس، عن أبيه، عن ابن عباس أن النبي - ﷺ - أتي بالحسن بن علي ففرج بين فخذيه وقبل زُبَيْبَتَهُ (^١). وأما تقبيل كبار الولد وسائر الأهل فقد رخص في ذلك العلماء.\nقال أشهب: سُئل مالك عن الذي يقدم من سفره فتلقاه ابنته تقبله أو أخته أو أهل بيته، قال: لا بأس بذلك وهذا على وجه الرقة، وليس على وجه اللذة وقد كان - ﵇ - يقبل ولده وبخاصة فاطمة، وكان الصديق يقبل عائشة، وقد فعل ذلك أكثر الصحابة، وذلك على وجه الرحمة (^٢).\n_________\n(^١) رواه ابن عدي في \"الكامل\" ٧/ ١٧٥ من طريق إسحاق بن أبي إسرائيل، عن جرير به. وقابوس هذا هو ابن أبي ظبيان، قال ابن عدي: أرجو أنه لا بأس به، وضعفه النسائي وابن معين، وقال أبو حاتم: لين يكتب حديثه، ولا يحتج به. وقال ابن حبان: كان رديء الحفظ، ينفرد عن أبيه بما لا أصل له. انظر \"الجرح والتعديل\" ٧/ ١٤٥ (٨٠٨)، \"المجروحين\" ٢/ ٢١٥، \"الكامل\" ٧/ ١٧٢ (١٥٨٩)، \"ميزان الاعتدال\" ٤/ ٢٨٧ (٦٧٨٨).\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٢١٢.","vol":"28","page":296},{"text":"وفي حديث ابن عمر من الفقه أنه يجب على المرء أن يقدم (تعليم) (^١) ما هو أوكد عليه من أمر دينه، وأن (يبدأ) (^٢) بالاستغفار والتوبة من أعظم ذنوبه، وإن كانت التوبة من جميعها فرضًا عليه، فهي من الأعظم أوكد، ألا ترى ابن عمر أنكر على السائل سؤاله عن حكم دم البعوض، وتركه الاستغفار والتوبة من دم الحسين، وقرعه به دون سائر ذنوبه لمكانته من رسول الله - ﷺ - (^٣).\n_________\n(^١) في الأصل: بعد.\n(^٢) في الأصل: يبدله، والمثبت من \"شرح ابن بطال\".\n(^٣) انظر: \"شرح ابن بطال\" ٩/ ٢١٢ - ٢١٣.","vol":"28","page":297},{"text":"<span data-type='title' id=toc-3642>١٩ - باب جَعَلَ اللهُ الرَّحْمَةَ مِائَةَ جُزْءٍ</span>\n٦٠٠٠ - حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنَا سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «جَعَلَ اللهُ الرَّحْمَةَ مِائَةَ جُزْءٍ، فَأَمْسَكَ عِنْدَهُ تِسْعَةً وَتِسْعِينَ جُزْءًا، وَأَنْزَلَ فِي الأَرْضِ جُزْءًا وَاحِدًا، فَمِنْ ذَلِكَ الْجُزْءِ يَتَرَاحَمُ الْخَلْقُ، حَتَّى تَرْفَعَ الفَرَسُ حَافِرَهَا عَنْ وَلَدِهَا خَشْيَةَ أَنْ تُصِيبَهُ». [٦٤٦٩ - مسلم: ٢٧٥٢ - فتح: ١٠/ ٤٣١]\nذكر فيه حديث (الزهري عن سعيد، عن) (^١) أبي هُرَيْرَةَ - ﵁ - أن النبي - ﷺ - قَالَ: \"جَعَلَ اللهُ الرَّحْمَةَ في مِائَةِ جُزْءٍ، فَأَمْسَكَ عِنْدَهُ تِسْعَةً وَتِسْعِينَ جُزْءًا، وَأَنْزَلَ فِي الأَرْضِ جُزْءًا وَاحِدًا، فَمِنْ ذَلِكَ الجُزْءِ يَتَرَاحَمُ الخَلْقُ، حَتَّى تَرْفَعَ الفَرَسُ حَافِرَهَا عَنْ وَلَدِهَا خَشْيَةَ أَنْ تُصِيبَهُ\".\nهذا الحديث ذكره أيضًا في باب الرجاء والخوف من كتاب الزهد، بلفظ: \"إن الله خلق الرحمة يوم خلقها مائة رحمة، فأمسك عنده تسعة وتسعين رحمة، وأرسل في خلقه كلهم رحمة واحدة\".\nقال المهلب: وهذِه الرحمة التي خلقها لعباده وجعلها في نفوسهم، والتي أمسك عند نفسه هي ما يتراحمون به يوم القيامة، (ويتغافرون) (^٢) من التباعات التي كانت بينهم في الدنيا، وقد يجوز أن يستعمل تلك الرحمة المخلوقة فيهم فيرحمهم بها سوى رحمته التي وسعت كل شيء، التي لا يجوز أن تكون مخلوقة وهي صفة من صفات ذاته لم يزل موصوفًا بها، فهي التي يرحمهم بها زائدًا على الرحمة التي خلقها لهم، وقد يجوز أن تكون الرحمة التي أمسكها عند نفسه هي\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: (يتغافلون).","vol":"28","page":298},{"text":"التي عند ملائكته المستغفرين لمن في الأرض؛ لأن استغفارهم لهم دليل على أن في نفوس الملائكة رحمة على أهل الأرض (^١).\nفصل:\nالفرس يذكر ويؤنث، وهي هنا مؤنثة.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ٢١٣ - ٢١٤.","vol":"28","page":299},{"text":"<span data-type='title' id=toc-3643>٢٠ - باب قَتْلِ الْوَلَدِ خَشْيَةَ أَنْ يَأْكُلَ مَعَهُ</span>\n٦٠٠١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَمْرِو بْنِ شُرَحْبِيلَ، عَنْ عَبْدِ اللهِ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَعْظَمُ؟ قَالَ: «أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهْوَ خَلَقَكَ». قال: ثم أيّ؟ قَالَ: «أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَأْكُلَ مَعَكَ». قَالَ: ثُمَّ أَيُّ؟ قَالَ: «أَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ». وَأَنْزَلَ اللهُ تَصْدِيقَ قَوْلِ النَّبِيِّ - ﷺ -: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ [الفرقان: ٦٨]. [انظر: ٤٤٧٧ - مسلم: ٨٦ - فتح: ١٠/ ٤٣٣].\nذكر فيه حديث عبد الله: قُلْتُ: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَعْظَمُ؟ قَالَ: \"أَنْ تَجْعَلَ لله نِدًّا وَهْو خَلَقَكَ\". قال: ثم أيّ؟ قَالَ: \"أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَأْكُلَ مَعَكَ .. \". الحديث.\nإنما جعل قتل الولد خشية الأكل معه أعظم الذنوب بعد الشرك؛ لأن ذلك يجمع القتل وقطع الرحم ونهاية البخل، وذكره هنا عقب باب رحمة الولد وتقبيله؛ ليعلم أن قتله خشية الأكل معه من أعظم الذنوب بعد الشرك به، فإذا كان كذلك فرحمته وصلته والإحسان إليه من أعظم أعمال البر بعد الإيمان بالله.\nوقوله: (\"أَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ\") أي: زوجته، سميت حليلة والزوج حليلًا؛ لأن كل واحد منهما يحل عند صاحبه. وقيل: لأن كل واحد يحل (بإزاء) (^١) صاحبه.\n_________\n(^١) في \"مجمل اللغة\" ١/ ٢١٦: إزار.","vol":"28","page":300},{"text":"<span data-type='title' id=toc-3644>٢١ - باب وَضْعِ الصَّبِيِّ فِي الحِجْرِ</span>\n٦٠٠٢ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - وَضَعَ صَبِيًّا فِي حِجْرِهِ يُحَنِّكُهُ، فَبَالَ عَلَيْهِ، فَدَعَا بِمَاءٍ فَأَتْبَعَهُ. [انظر: ٢٢٢ - مسلم: ٢٨٦ - فتح: ١٠/ ٤٣٣]\nذكر فيه حديث عَائِشَةَ - ﵂ - أنه - ﷺ - وضَعَ صَبِيًّا فِي حِجْرِهِ يُحَنِّكُهُ (^١)، فَبَالَ عَلَيْهِ، فَدَعَا بِمَاءٍ فَأَتْبَعَهُ.\nوقد سلف، والحجر بفتح الحاء وكسرها لغتان.\nوقولها: (يُحَنِّكُهُ) يقال: حَنَكْتُ الصبي وحنَّكْتُه إذا مضغت تمرًا أو غيره ثم دلكته بحنكه، والصبي مَحْنُوك ومُحَنَّك، وكان المسلمون إذا ولد لهم ولد يأتون به رسول الله - ﷺ - فيحنكه (^٢) بريقه ويدعو له يُتبرك بريقه وبدعائه، وكان يأخذ الصبي ويضعه في حجره ولا يتقزز منه خشية ما يكون منه من الحدث، ألا ترى أنه بال في ثوبه فأتبعه بالماء ولم يضجر من ذلك، فينبغي الاقتداء به في ذلك وأن يتوخى المؤمنون بأولادهم أهل الفضل والصلاح فيحملوهم إليهم ليدعوا لهم تأسيًا بالشارع في ذلك.\nوحكى ابن التين في بول الصغير ثلاثة أقوال، قال: ومشهور مذهب مالك أنه نجس. وقيل: طاهر. وقيل: بول الصبي طاهر وبول الصبية نجس، وهذا إذا لم يأكلا الطعام، قال: ولم يختلف في أرواثهما أنها نجسة (^٣).\n_________\n(^١) بعدها في الأصل: (يقال حنكت) وعليها (لا .. إلى).\n(^٢) في الأصل: (فيحكنه) غير منقوطة.\n(^٣) انظر \"المدونة\" ١/ ٢٧، \"المنتقى\" للباجي ١/ ١٢٨.","vol":"28","page":301},{"text":"<span data-type='title' id=toc-3645>٢٢ - باب وَضْعِ الصَّبِيِّ عَلَى الفَخِذِ</span>\n٦٠٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَارِمٌ، حَدَّثَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ يُحَدِّثُ عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبَا تَمِيمَةَ يُحَدِّثُ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ يُحَدِّثُهُ أَبُو عُثْمَانَ عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ -: كَانَ رَسُولُ اللهِ - ﷺ - يَأْخُذُنِي فَيُقْعِدُنِي عَلَى فَخِذِهِ، وَيُقْعِدُ الْحَسَنَ عَلَى فَخِذِهِ الأُخْرَى، ثُمَّ يَضُمُّهُمَا ثُمَّ يَقُولُ: «اللَّهُمَّ ارْحَمْهُمَا فَإِنِّي أَرْحَمُهُمَا».\nوَعَنْ عَلِيٍّ قَالَ: حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُلَيْمَانُ، عَنْ أَبِي عُثْمَانَ. قَالَ التَّيْمِيُّ: فَوَقَعَ فِي قَلْبِي مِنْهُ شَيْءٌ، قُلْتُ: حَدَّثْتُ بِهِ كَذَا وَكَذَا، فَلَمْ أَسْمَعْهُ مِنْ أَبِي عُثْمَانَ، فَنَظَرْتُ فَوَجَدْتُهُ عِنْدِي مَكْتُوبًا فِيمَا سَمِعْتُ.\n[انظر: ٣٧٣٥ - فتح: ١٠/ ٤٣٤]\nحدثنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثَنَا عَارِمٌ، ثَنَا المُعْتَمِرُ بْنُ سُلَيْمَانَ يُحَدِّثُ عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبَا تَمِيمَةَ يُحَدِّثُ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، يُحَدِّثُهُ أَبُو عُثْمَانَ عَنْ أُسَامَةَ بْنِ زَيْدٍ: كَانَ رَسُولُ اللهِ - ﷺ - يَأْخُذُنِي فَيُقْعِدُنِي عَلَى فَخِذِهِ، وَيُقْعِدُ الحَسَنَ عَلَى فَخِذِهِ اليسرى، ثُمَّ يَضُمُّهُمَا ثُمَّ يَقُولُ: \"اللَّهُمَّ ارْحَمْهُمَا فَإِنِّي أَرْحَمُهُمَا\".\nوَعَنْ عَلِيٍّ، ثَنَا يَحْيَى، ثَنَا سُلَيْمَانُ، عَنْ أَبِي عُثْمَانَ، قَالَ التَّيْمِيُّ: فَوَقَعَ فِي قَلْبِي مِنْهُ شَيْءٌ، قُلْتُ: حَدَّثْتُ بِهِ كَذَا وَكَذَا، فَلَمْ أَسْمَعْهُ مِنْ أَبِي عُثْمَانَ، فَنَظَرْتُ فَوَجَدْتُهُ عِنْدِي مَكْتُوبًا فِيمَا سَمِعْتُ.\nالشرح:\n(عَارِمٌ) هو أبو النعمان محمد بن الفضل السدوسي البصري، وعارم لقب وكان بعيدًا من العرامة وهي الشدة والشراسة، مات في صفر سنة أربع أو ثلاث وعشرين ومائتين، روى عنه البخاري وروى هو ومسلم وأبو داود والترمذي والنسائي وابن ماجه عن رجلٍ عنه، قيل: إنه تغير بآخره.","vol":"28","page":302},{"text":"و(أبو تميمة) من أفراد البخاري واسمه طريف بن مجالد الهجيمي هجيم بن عمرو بن تميم مولاهم، وهو من بني سَلِّي بن رفاعة بن عذرة بن عدي بن بيهس بن طرود بن قدامة بن جرم بن ربان بن حلون بن عمران بن الحاف بن قضاعة.\nقال ابن طاهر: باعه عمه لبني (^١) الهجيم، فأغلظت له مولاته فقال لها: ويحك، إني رجل من العرب. فلما جاء زوجها قالت: ألا ترى ما يقول طريف فسأله، فأخبره، فقال له: خذ هذِه الناقة فاركبها، وخذ هذِه النفقة فالحق بقومك، فقال: لا والله لا ألحق بقوم باعوني أبدًا. فكان ولاؤه لبني الهجيم حتى مات سنة خمس وتسعين قاله عمرو بن علي، وقال الواقدي: مات طريف سنة ست وتسعين (^٢).\nوفي الرواة أبو تميمة آخر واسمه كيسان، سمع ابن عمر، وعنه ابنه أيوب السختياني، قاله مسلم في \"كناه\" وأبو قلابة عبد الله بن زيد بن عمرو بن ناتل بن مالك بن سلي. روى لطريف الجماعة إلا مسلم.\nفصل:\n(الْفَخِذِ) بفتح الفاء وكسر الخاء وسكونها وكسرهما (^٣).\nوقوله: (وَيُقْعِدُ الحَسَنَ بن علي عَلَى فَخِذِهِ الأُخْرى) ظاهره أن ذلك في وقتٍ واحدٍ. وقال الداودي: لا أراه في وقتٍ واحدٍ كان أسامة أكبر من الحسن بمدة طويلة؛ لأنه - ﵇ - أخرج أسامة إلى الحرقات، وأخرجه إلى منى، وأخرجه في الجيش الذي توفي رسول الله - ﷺ - قبل خروجه،\n_________\n(^١) وقع بعدها في الأصل: يعني.\n(^٢) \"الجمع بين الصحيحين\" لابن طاهر ١/ ٢٣٦، \"طبقات ابن سعد\" ٧/ ١٥٢، وفيهما عن الواقدي أنه مات سنة سبع وتسعين.\n(^٣) في الأصل: كسرها. وكتب فوقها: كذا.","vol":"28","page":303},{"text":"والحسن كان عند وفاة رسول الله - ﷺ - ابن ست سنين. وقال غيره: إنه ولد سنة ثلاث في رمضان، فيكون عمره عند وفاته ثماني سنين، فإن وفاته - ﵇ - سنة إحدى عشرة، وفي سنة ثلاث علقت فاطمة بالحسين - ﵄ - ولم يكن بينهما إلا طهر واحد يقال: خمسين ليلة.\nفصل:\nووضع الصبي على الفخذ من باب رحمة الولد، وقد سلف أنه - ﵇ - كان يحمل أمامة حفيدته على عاتقه في الصلاة، وهو أكبر من إجلاسه للحسن وأسامة على فخذه في غير الصلاة.\nوفيه: مساواة الرجل لابنه ولمن تبناه في الرفق والرحمة والبركة.","vol":"28","page":304},{"text":"<span data-type='title' id=toc-3646>٢٣ - باب حُسْنُ العَهْدِ مِنَ الإِيمَانِ</span>\n٦٠٠٤ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ -وَلَقَدْ هَلَكَتْ قَبْلَ أَنْ يَتَزَوَّجَنِي بِثَلَاثِ سِنِينَ- لِمَا كُنْتُ أَسْمَعُهُ يَذْكُرُهَا، وَلَقَدْ أَمَرَهُ رَبُّهُ أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ، وَإِنْ كَانَ لَيَذْبَحُ الشَّاةَ ثُمَّ يُهْدِي فِي خُلَّتِهَا مِنْهَا. [انظر: ٣٨١٦ - مسلم: ٢٤٣٤، ٢٤٣٥ - فتح: ١٠/ ٤٣٥].\nذكر فيه حديث عائشة - ﵂ -: قَالَتْ: مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ - ﵂وَلَقَدْ هَلَكَتْ قَبْلَ أَنْ يَتَزَوَّجَنِي بِثَلَاثِ سِنِينَ- لِمَا كُنْتُ أَسْمَعُهُ يَذْكُرُهَا، وَلَقَدْ أَمَرَهُ رَبُّهُ أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الجَنَّةِ مِنْ قَصَبٍ، وَإِنْ كَانَ لَيَذْبَحُ الشَّاةَ ثُمَّ يُهْدِي فِي خُلَّتِهَا مِنْهَا.\nقولها: (ما غرت) إلى آخره. فيه إثبات الغيرة، وهو أمر لا تملكه.\nوقولها: (وَلَقَدْ هَلَكَتْ قَبْلَ أَنْ يَتَزَوَّجَنِي بِثَلَاثِ سِنِينَ) الذي ذكره غيره أنها توفيت قبل الهجرة بهذا المقدار ثم تزوج عائشة بمكة بنت ست أو سبع وأدخلت عليه بعد مقدمه المدينة بثمانية أشهر بنت تسع (^١).\nوقال الداودي: توفيت خديجة على ما في الحديث قبل الهجرة بأربع سنين وأشهر؛ لأنه - ﵇ - تزوج عائشة وبنى بها في السنة الثانية من الهجرة، ولا يخالف في ذلك؛ لأن معنى قولها: (تزوجني): دخل عليَّ، وإلا فتكون خديجة ماتت قبل الهجرة بخمس سنين (^٢).\n_________\n(^١) وقع في الأصل: سنة سبع، ولعله سبق قلم.\n(^٢) كذا نقل عن الداودي، وقال الحافظ في \"الفتح\" ٧/ ١٣٤: وماتت على الصحيح بعد المبعث بعشر سنين في شهر رمضان.","vol":"28","page":305},{"text":"فصل:\n(حُسْنُ العَهْدِ) في هذا الحديث هو إهداء النبي - ﷺ - اللحم لإخوان خديجة ومعارفها رعيًا منه لذمامها، وحفظًا لعهدها، كذلك قال أبو عبيد: العهد في الحديث الحفاظ ورعاية الحرمة و(الحق) (^١) (^٢)، فجعل ذلك البخاري من الإيمان؛ لأنه فعل بر وجميع أفعال البر من الإيمان.\nفصل:\n(القَصَب): قصب اللؤلؤ، وهو ما استطال منه في تجويف وكل مجوف قصب، قاله ابن بطال (^٣).\nوقال الهروي: قال أهل العلم واللغة القصب هنا: لؤلؤ مجوف واسع كالقصر المنيف (^٤).\nوعبارة الجوهري: القصب: بيت من جوهر، وذكر الحديث (^٥). وقيل: من لؤلؤة مجوفة، وبيت الرجل قصره وداره. وقيل: هو قصب اللؤلؤ. وقيل: ما استطال منه في تجويف. وقيل: إن خديجة لما بشرها بذلك قالت: ما بيت من قصب؟ قال: \"بيت من لؤلؤة مجبأة\" وفسره ابن وهب قال: يريد مجوفة.\nوقال الخطابي: ولا يستقيم إلا أن يكون من المقلوب فتكون مجوبة من الجوب وهو القطع، قدم الباء علي الواو كقوله: ﴿جُرُفٍ هَارٍ﴾\n_________\n(^١) من (ص ٢).\n(^٢) \"غريب الحديث\" ١/ ٤٣٩.\n(^٣) \"شرح ابن بطال\" ٩/ ٢١٦.\n(^٤) انظر: \"النهاية في غريب الحديث\" ٤/ ٦٧.\n(^٥) \"الصحاح\" ١/ ٢٠٢، مادة (قصب).","vol":"28","page":306},{"text":"[التوبة: ١٠٩] والأصل هائر، (وكقول الشاعر:\nلاثٍ به الأشاء والعُبري) (^١).\nوإنما هو لائث (^٢).\nوجاء في رواية: \"لا نصب فيه ولا وصب\" (^٣) أي: لا أذى فيه ولا عناء.\nفصل:\nوقولها: (ثُمَّ يُهْدِي فِي خُلَّتِهَا مِنْهَا)، قال الجوهري: الخُلَّةُ (والخولة) (^٤): الخليل، يستوي فيه المذكر والمؤنث؛ لأنه في الأصل مصدر وقولك: خليل بين الخلة والخلولة (^٥)، وذكر الخطابي نحوه وزاد: ما كان من المصادر اسمًا يستوي فيه الرجال والنساء والآحاد والجماعة، يقال: رجل خلة وامرأة خلة وقوم خلة، كقولهم: ماء (غور)، ومياه (غور) (^٦). فأراد بخلتها أخلالها.\n_________\n(^١) في الأصل: وكقول الشارع: لاث به الأنبياء والعبرى. (غير منقوطة).\n(^٢) \"غريب الحديث\" للخطابي ١/ ٤٩٦.\n(^٣) وقع في الأصل: (لا وصبة ولا نصب).\n(^٤) زيادة من (ص ٢). وليست في الأصل، ولا هي في \"الصحاح\".\n(^٥) \"الصحاح\" ٤/ ١٦٨٦، مادة (خلل).\n(^٦) \"أعلام الحديث\" ٣/ ٢١٦٩ - ٢١٧٠، وفي الأصل: (عون) في الموضعين.","vol":"28","page":307},{"text":"<span data-type='title' id=toc-3647>٢٤ - باب فَضْلِ مَنْ يَعُولُ يَتِيمًا</span>\n٦٠٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ قَالَ: حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَنَا وَكَافِلُ الْيَتِيمِ فِي الْجَنَّةِ هَكَذَا». وَقَالَ بِإِصْبَعَيْهِ السَّبَّابَةِ وَالْوُسْطَى. [انظر: ٥٣٠٤ - فتح: ١٠/ ٤٣٦]\nذكر فيه حديث سهل - ﵁ -: قَالَ النبي - ﷺ -: \"أَنَا وَكافِلُ اليَتِيمِ فِي الجَنَّةِ هَكَذَا\". وَقَالَ بِإِصْبَعَيْهِ السَّبَّاحَةِ وَالْوُسْطَى.\nالشرح:\n(السباحة) هي الإصبع التي تلي الإبهام، وسميت بذلك لأنها يسبح بها في الصلاة، وتسمى أيضًا السبابة لأنها يسب بها الشيطان في التشهد.\nقال ابن بطال: حق على كل مؤمن يسمع هذا الحديث أن يرغب في العمل به، ليكون في الجنة رفيقًا لرسول الله - ﷺ - ولجماعة النبيين والمرسلين ولا منزلة عند الله في الآخرة أفضل من مرافقة الأنبياء، وقد روى أبان القطان وحماد بن سلمة عن أبي عمران الجوني أن رجلًا شكى إلى رسول الله - ﷺ - قسوة قلبه، فقال: \"امسح يدك على رأس اليتيم وأطعمه من طعامك يلين قلبك وتقدر على حاجتك\" (^١).\n(وأما أبو حاتم ابن حبان فقال في \"صحيحه\" عقب حديث سهل المذكور: قوله: (\"هَكَذَا\") أراد به: في دخول الجنة، لا أن كافل اليتيم تكون مرتبته مع مرتبة رسول الله - ﷺ - في الجنة واحدة) (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢١٧. والحديث رواه أحمد ٢/ ٢٦٣ والبيهقي في \"الشعب\" ٧/ ٤٧٢ (١١٠٣٤) كلاهما من طريق حماد بن سلمة به.\n(^٢) من (ص ٢)، وانظر \"صحيح ابن حبان\" ٢/ ٢٠٨.","vol":"28","page":308},{"text":"<span data-type='title' id=toc-3648>٢٥ - باب السَّاعِى عَلَى الأَرْمَلَةِ والمسكين</span>\n٦٠٠٦ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ يَرْفَعُهُ إِلَى النَّبِيِّ - ﷺ - قَالَ: «السَّاعِى عَلَى الأَرْمَلَةِ وَالْمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ اللهِ، أَوْ كَالَّذِي يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ».\nحَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ ثَوْرِ بْنِ زَيْدٍ الدِّيلِيِّ، عَنْ أَبِي الْغَيْثِ -مَوْلَى ابْنِ مُطِيعٍ- عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ. [انظر: ٥٣٥٣ - مسلم: ٢٩٨٢ - فتح:١٠/ ٤٣٧]\nذكر فيه حديث مَالِكٍ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ يَرْفَعُهُ إِلَى النَّبِيِّ - ﷺ - قَالَ: \"السَّاعِي عَلَى الأَرْمَلَةِ وَالْمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ اللهِ، أَو كَالَّذِي يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ\".\nوعن مَالِكٍ، عَنْ ثَوْرِ بْنِ زَيْدٍ الدِّيلِيِّ، عَنْ أَبِي الغَيْثِ -واسمه سالم مَوْلَى ابن مُطِيعٍ - عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ.","vol":"28","page":309},{"text":"<span data-type='title' id=toc-3649>٢٦ - باب السَّاعِى عَلَى المِسْكِينِ</span>\n٦٠٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «السَّاعِي عَلَى الأَرْمَلَةِ وَالْمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ اللهِ -وَأَحْسِبُهُ قَالَ، يَشُكُّ القَعْنَبِيُّ:- كَالْقَائِمِ لَا يَفْتُرُ، وَكَالصَّائِمِ لَا يُفْطِرُ». [انظر: ٥٣٥٣ - مسلم: ٢٩٨٢ - فتح: ١٠/ ٤٣٧]\nذكر فيه حديث أبي هريرة - ﵁ - الثاني بلفظ: \"السَّاعِي عَلَى الأَرْمَلَةِ وَالْمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ اللهِ -وَأَحْسِبُهُ قَالَ، يَشُكُّ القَعْنَبِيُّ:- كَالْقَائِمِ لَا يَفْتُرُ، وَكَالصَّائِمِ لَا يُفْطِرُ\".\nالشرح:\n\"الأَرْمَلَةِ\" بفتح الميم، قال ابن التين: وقرأناه بضمها، وهي المرأة لا زوج لها، وقال ابن السكيت: الأرامل: المساكين من الرجال والنساء.\nقال: ويقال لهم أرامل إن لم يكن فيهم نساء (^١)، والأرمل: الرجل الذي لا امرأة له (^٢).\nوقوله: (\"كَالْقَائِمِ لَا يَفْتُرُ\") يريد: المصلي، يقال: فلان يقوم الليل كله إذا كان يصلي فيه.\nقال ابن بطال: من عجز عن الجهاد في سبيل الله وعن قيام الليل وصيام النهار، فليعمل بهذا الحديث، وليسع على الأرامل والمساكين، و(ليحشر) (^٣) يوم القيامة في زمرة المجاهدين في سبيل الله دون أن\n_________\n(^١) \"إصلاح المنطق\" ص (٣٢٧).\n(^٢) \"الصحاح\" ٤/ ١٧١٣.\n(^٣) وقع في الأصل: (فيحسن) وكتب فوقها: (كذا). ووقع بهامشها: (لعله: فيحسب، أو ليحشر) وكتب فوق (ليحشر): وهو أظهر.","vol":"28","page":310},{"text":"يخطو في ذلك خطوة أو ينفق درهمًا أو يلقى عدوًّا يرتاع بلقائه، وليحشر في زمرة الصائمين القائمين وينال درجتهم وهو طاعم نهاره نائم ليله أيام حياته، فينبغي لكل مؤمن أن يحرص على هذِه التجارة التي لا تبور، ويسعى على أرملة أو مسكين لوجه الله؛ ليربح في تجارته درجات المجاهدين والصائمين والقائمين من غير تعب ولا نصب، ذلك فضل الله يؤتيه من يشاء (^١).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢١٨.","vol":"28","page":311},{"text":"<span data-type='title' id=toc-3650>٢٧ - باب رَحْمَةِ النَّاسِ وَالْبَهَائِمِ</span>\n٦٠٠٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَبِي سُلَيْمَانَ مَالِكِ بْنِ الْحُوَيْرِثِ قَالَ: أَتَيْنَا النَّبِيَّ - ﷺ - وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ، فَأَقَمْنَا عِنْدَهُ عِشْرِينَ لَيْلَةً، فَظَنَّ أَنَّا اشْتَقْنَا أَهْلَنَا، وَسَأَلَنَا عَمَّنْ تَرَكْنَا فِي أَهْلِنَا، فَأَخْبَرْنَاهُ -وَكَانَ رَفِيقًا رَحِيمًا- فَقَالَ: «ارْجِعُوا إِلَى أَهْلِيكُمْ فَعَلِّمُوهُمْ وَمُرُوهُمْ، وَصَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي، وَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، ثُمَّ لِيَؤُمَّكُمْ أَكْبَرُكُمْ». [انظر: ٦٢٨ - مسلم: ٦٧٤ - فتح: ١٠/ ٤٣٧]\n\n٦٠٠٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ سُمَى -مَوْلَى أَبِي بَكْرٍ- عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَمَا رَجُلٌ يَمْشِي بِطَرِيقٍ اشْتَدَّ عَلَيْهِ الْعَطَشُ، فَوَجَدَ بِئْرًا فَنَزَلَ فِيهَا فَشَرِبَ ثُمَّ خَرَجَ، فَإِذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنَ العَطَشِ، فَقَالَ الرَّجُلُ: لَقَدْ بَلَغَ هَذَا الكَلْبَ مِنَ الْعَطَشِ مِثْلُ الَّذِي كَانَ بَلَغَ بِي. فَنَزَلَ الْبِئْرَ فَمَلأَ خُفَّهُ، ثُمَّ أَمْسَكَهُ بِفِيهِ، فَسَقَى الكَلْبَ، فَشَكَرَ اللهُ لَهُ فَغَفَرَ لَهُ». قَالُوا: يَا رَسُولَ اللهِ، وَإِنَّ لَنَا فِي الْبَهَائِمِ أَجْرًا؟ فَقَالَ: «فِي كُلِّ ذَاتِ كَبِدٍ رَطْبَةٍ أَجْرٌ». [انظر: ١٧٣ - مسلم: ٢٢٤٤ - فتح: ١٠/ ٤٣٧]\n\n٦٠١٠ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَامَ رَسُولُ اللهِ - ﷺ - فِي صَلَاةٍ وَقُمْنَا مَعَهُ، فَقَالَ أَعْرَابِيٌّ وَهْوَ فِي الصَّلَاةِ: اللَّهُمَّ ارْحَمْنِي وَمُحَمَّدًا، وَلَا تَرْحَمْ مَعَنَا أَحَدًا. فَلَمَّا سَلَّمَ النَّبِيُّ - ﷺ - قَالَ لِلأَعْرَابِيِّ: «لَقَدْ حَجَّرْتَ وَاسِعًا». يُرِيدُ رَحْمَةَ اللهِ. [فتح: ١٠/ ٤٣٨]\n\n٦٠١١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ قَالَ: سَمِعْتُهُ يَقُولُ: سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «تَرَى الْمُؤْمِنِينَ فِي تَرَاحُمِهِمْ وَتَوَادِّهِمْ وَتَعَاطُفِهِمْ كَمَثَلِ الْجَسَدِ، إِذَا اشْتَكَى عُضْوًا تَدَاعَى لَهُ سَائِرُ جَسَدِهِ بِالسَّهَرِ وَالْحُمَّى». [مسلم: ٢٥٨٦ - فتح: ١٠/ ٤٣٨]\n\n٦٠١٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ","vol":"28","page":312},{"text":"النَّبِيِّ - ﷺ - قَالَ: «مَا مِنْ مُسْلِمٍ غَرَسَ غَرْسًا فَأَكَلَ مِنْهُ إِنْسَانٌ أَوْ دَابَّةٌ إِلاَّ كَانَ لَهُ صَدَقَةً». [انظر: ٢٣٢٠ - مسلم: ١٥٥٣ - فتح: ١٠/ ٤٣٨]\n\n٦٠١٣ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي زَيْدُ بْنُ وَهْبٍ قَالَ: سَمِعْتُ جَرِيرَ بْنَ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ لَا يَرْحَمُ لَا يُرْحَمُ». [٧٣٧٦ - مسلم: ٢٣١٩ - فتح: ١٠/ ٤٣٨]\nذكر فيه أحاديث:\nأحدها:\nحديث أبي قلابة -واسمه عبد الله بن زيد بن عمرو الجرمي- عَنْ أَبِي سُلَيْمَانَ مَالِكِ بْنِ الحُوَيْرِثِ قَالَ: أَتَيْنَا النَّبِيَّ - ﷺ - وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ.\nالحديث سلف، وموضع الحاجة منه: (وكان رحيمًا رفيقًا).\nوقوله: (ونحن شببة) أي: (أخيار) (^١)، شببة وشبان وشباب كل ذلك جمع شاب.\nوقوله: (وَسَأَلنَا عَنْ من تَرَكْنَا في أهلنا) فيه هجرة بعض الحي لقوله تعالى: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ﴾ الآية [التوبة: ١٢٢].\nوقوله: (\"ارجعوا إلى أهليكم\") فيه أن من هاجر قبل الفتح من غير أهل مكة يرجع إلى أهله.\nوقوله: (\"صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي\") أمر حتم.\nوقال الداودي: يحتمل أن يكون (جاءوا) (^٢) لصغرهم أو تكون الصلاة في القول على من يعقل. قال: وفيه إمامة الصبيان.\n_________\n(^١) كذا رسمت غير منقوطة، وفوقها: كذا.\n(^٢) في (ص ٢): جاء بها.","vol":"28","page":313},{"text":"قال ابن التين: وهذا كله غير بين، بل هم رجال شباب كما ذكر، وليس قوله: شببة دليلًا أنهم لم يبلغوا الحلم.\nوقوله: (\"ليؤمكم أكبركم\") يريد لاستوائهم في الفقه والقراءة، وفيه: الأذان في السفر.\nالحديث الثاني:\nحديث أبي هريرة في قصة شرب الكلب وفي آخره: \"فِي كُلِّ ذَاتِ كَبِدٍ رَطْبَةٍ أَجْرٌ\".\nقوله: (\"بكلب يلهث\")، يقال: لهث الكلب يلهث لهثًا ولهثانًا بالضم إذا أخرج لسانه من التعب والعطش. وكذلك الرجل إذا أعيا أو عطش.\nو(\"الثرى\"): التراب الندي، وقوله: \"في كل ذات .. \") إلى آخره، أي: روح.\nو(الكَبِد): بفتح أوله وكسر ثانيه وسكونه.\nالحديث الثالث:\nحديثه أيضًا في قصة الأعرابي: اللَّهُمَّ ارْحَمْنِي وَمُحَمَّدًا، الحديث. ومعنى \"تحجرت\"، وفي نسخة \"حجرت\": ضيقت، وقال ابن التين: والذي قرأناه بالراء.\nالحديث الرابع:\nحديث النعمان بن بَشِيرٍ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"تَرى المُؤْمِنِينَ فِي تَرَاحُمِهِمْ وَتَوَادِّهِمْ وَتَعَاطُفِهِمْ كَمَثَلِ الجَسَدِ، إِذَا اشْتَكَى عُضْوًا تَدَاعَى لَهُ سَائِرُ جَسَدِهِ بالْحُمَّى والسَّهَرِ\".","vol":"28","page":314},{"text":"الحديث الخامس:\nحديث أَنَسٍ - ﵁ -، عَنِ رسول الله - ﷺ - قَالَ: \"مَا مِنْ مُسْلِمٍ غَرَسَ غَرْسًا فَأَكَلَ مِنْهُ إِنْسَانٌ أَو دَابَّةٌ إِلَّا كَانَ لَهُ به صَدَقَةً\".\nالسادس:\nحديث جَرِير بْن عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ لَا يَرْحَمُ لَا يُرْحَمُ\".\nوفي هذِه الأحاديث: الحض على استعمال الرحمة للخلق كلهم، كافرهم ومؤمنهم ولجميع البهائم، والرفق بها، وإن ذلك مما يغفر الله به الذنوب، ويكفر به الخطايا، فينبغي لكل مؤمن عاقل أن يرغب في الأخذ بحظه من الرحمة ويستعملها في أبناء جنسه، وفي كل حيوان، فلم يخلقه الله عبثًا، وكل أحدٍ مسئول عما استرعاه وملكه من إنسان أو بهيمة لا يقدر على النطق وتبيين ما بها من الضر، وكذلك ينبغي أن يرحم كل بهيمة، وإن كانت في غير ملكه، ألا ترى أن الذي سقى الكلب الذي وجده بالفلاة لم يكن له مِلْكًا فغفر الله له بتكلفه النزول في البئر وإخراجه الماء وسقيه، ومثله الإطعام، ألا ترى قوله: (\"ما من مسلم غرس .. \") إلى آخره، وفي معنى ذلك: التخفيف عنها في أحمالها وتكليفها ما تطيق حمله فذلك من رحمتها، والإحسان إليها، ومن ذلك ترك التعدي في ضربها وأذاها وتسخيرها في الليل وفي غير أوقات السخرة، فقد نهينا في العبيد أن نكلفهم الخدمة ليلًا، فإن لهم الليل ولمواليهم النهار، وجميع البهائم داخلون في هذا المعنى.\nوفي قوله: (\"مَا مِنْ مُسْلِمٍ غَرَسَ\") إلى آخره، دليل على أن ما ذهب من مال المسلم بغير علمه أنه يؤجر عليه.","vol":"28","page":315},{"text":"وأما إنكاره ﵊ على الأعرابي ما قاله بقوله: (\"لقد حجرت واسعًا\") ولم يعجبه دعاؤه لنفسه وحده فلأنه بخل برحمة الله على خلقه، وقد أثنى الله على من فعل خلاف ذلك بقوله: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ [الحشر: ١٠] الآية، وأخبر تعالى أن الملائكة يستغفرون لمن في الأرض.\nفينبغي للمؤمن الاقتداء بالملائكة والصالحين من المؤمنين ليكون من جملة من أثنى الله عليه ورضي بفعله، فلم يخص نفسه بالدعاء دون إخوانه المؤمنين حرصًا على شمول الخير لجميعهم.\n(آخر كتاب الأدب، والحمد لله وحده) (^١).\n_________\n(^١) من (ص ٢).","vol":"28","page":316},{"text":"كتاب البر والصلة","vol":"28","page":317},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3651>كِتَابُ البِرِّ وَالصِّلَةِ </span>(^١)\n<span data-type='title' id=toc-3652>٢٨ - باب: (الْوَصَاةِ بِالْجَارِ)</span> (^٢)\nوقوله -﷿-: ﴿وَاعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا﴾ إلى آخر الآية: [النساء: ٣٦].\n\n٦٠١٤ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ مُحَمَّدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا زَالَ يُوصِينِي جِبْرِيلُ بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ». [مسلم: ٢٦٢٤ - فتح: ١٠/ ٤٤١]\n_________\n(^١) ورد بهامش الأصل: قوله كتاب البر والصلة، هذا الكتاب ليس في أصلنا الدمشقي، ولم أراجع أصلنا المصري من رواية أبي ذر، والدمشقي من رواية الحموي، وإنما هو داخل في كتاب الأدب، وإنما ذكرت هذا؛ لأنه اعترض المزي في عزوه حديث أُبي بن كعب مرفوعًا: \"إن من الشعر حكمة\" في عزوه إلى الأدب فقال: إنه في البر والصلة، وقد علمت أن الكل داخل في الأدب في أصلنا الدمشقي. والله أعلم.\n(^٢) وقع في الأصل: الوصية بالجار.","vol":"28","page":319},{"text":"٦٠١٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مِنْهَالٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ». [مسلم: ٢٦٢٥ - فتح: ١٠/ ٤٤١]\nذكر فيه حديث عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا زَالَ جبريل يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ\".\nوحديث ابن عُمَرَ - ﵄ - عن النبي - ﷺ - مثله سواء.\n(هذان الحديثان أخرجهما مسلم أيضًا) (^١)، والوَصاة -بفتح الواو- وقال الجوهري: أوصيته ووصيته بمعنى، والاسم الوصاة (^٢).\nوالآية والحديث دالان على حفظ الجار والإحسان إليه برعي ذمته والقيام بحقوقه، ألا ترى تأكيد الله لذكره بعد الوالدين والأقربين فقال: ﴿وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ﴾ [النساء: ٣٦].\nقال أَهل التفسير: ﴿وَالْجَارِ ذِي الْقُرْبَى﴾ الذي بينك وبينه قرابة فله حق القرابة وحق الجوار، وعن ابن عباس وغيره: ﴿وَالْجَارِ ذِي الْقُرْبَى﴾: الجار المجاور (^٣)، وقيل: هو الجار المسلم، ﴿وَالْجَارِ الْجُنُبِ﴾: القريب (^٤) عن ابن عباس. وقيل: هو الذي لا قرابة بينك وبينه، الجنابة: البعد ﴿وَالصَّاحِبِ بِالْجَنْبِ﴾: الرفيق في السفر عن ابن عباس، وعن علي وابن مسعود: الزوجة. ﴿وَابْنِ السَّبِيلِ﴾: المسافر الذي يجتاز بك مارًّا، عن مجاهد وغيره.\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\" ٦/ ٢٥٢٥ مادة (وصى).\n(^٣) في الأصل: المجرور.\n(^٤) وقعت في \"شرح ابن بطال\": الغريب.","vol":"28","page":320},{"text":"<span data-type='title' id=toc-3653>٢٩ - باب إِثْمِ مَنْ لَا يَأْمَنُ جَارُهُ بَوَائقَهُ</span>\n﴿يُوبِقْهُنَّ﴾ [الشورى: ٣٤]: يُهْلِكْهُنَّ. ﴿مَوْبِقًا﴾ [الكهف: ٥٢]: مَهْلِكًا.\n\n٦٠١٦ - حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ، عَنْ أَبِي شُرَيْحٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «وَاللهِ لَا يُؤْمِنُ، وَاللهِ لَا يُؤْمِنُ، وَاللهِ لَا يُؤْمِنُ». قِيلَ: وَمَنْ يَا رَسُولَ اللهِ؟ قَالَ: «الَّذِي لَا يَأْمَنُ جَارُهُ بَوَايِقَهُ». تَابَعَهُ شَبَابَةُ وَأَسَدُ بْنُ مُوسَى.\nوَقَالَ حُمَيْدُ بْنُ الأَسْوَدِ وَعُثْمَانُ بْنُ عُمَرَ وَأَبُو بَكْرِ بْنُ عَيَّاشٍ وَشُعَيْبُ بْنُ إِسْحَاقَ، عَنِ ابْنِ أَبِي ذِئْبٍ، عَنِ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ. [فتح: ١٠/ ٤٤٣]\nحدثنا عَاصِمُ بْنُ عَلِيٍّ، ثَنَا ابن أَبِي ذِئْبٍ، عَنْ سَعِيدٍ، عَنْ أَبِي شُرَيْحٍ - خويلد بن عمرو في بعض الأقوال الخزاعي العدوي عدي بن عمرو بن (لحي) (^١) أخو كعب بن عمرو مات سنة: ثمانٍ وستين. أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"والله لَا يُؤْمِنُ، والله لَا يُؤْمِنُ، والله لَا يُؤْمِنُ\". قِيلَ: مَنْ يَا رَسُولَ اللهِ؟ قَالَ: \"من لَا يَأْمَنُ جَارُهُ بَوَائقَهُ\". تَابَعَهُ شَبَابَةُ وَأَسَدُ بْنُ مُوسَى. وَقَالَ حُمَيْدُ بْنُ الأَسْوَدِ وَعُثْمَانُ بْنُ عُمَرَ وَأَبُو بَكْرِ بْنُ عَيَّاشٍ وَشُعَيْبُ بْنُ إِسْحَاقَ، عَنِ ابن أَبِي ذِئْبٍ، عَنِ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ.\nالشرح:\n(حديث أبي شريح من أفراده، وحديث أبي هريرة أخرجه مسلم بلفظ: \"لا يدخل الجنة من لا يأمن جاره بوائقه\" (^٢» (^٣) قال قتادة: بوائقه: ظلمه وغشمه. قال الكسائي: غوائله وشره. قال: البائقة:\n_________\n(^١) كذا بالأصل.\n(^٢) مسلم (٤٦) كتاب: الإيمان، باب: بيان تحريم إيذاء الجار.\n(^٣) من (ص ٢).","vol":"28","page":321},{"text":"الداهية، وانباقت عليه بائقة شر مثل انباجت و(انفتقت) (^١)، وانباق عليهم الدهر: هجم عليهم بالداهية كما يحب الصوت من البوق.\nوهذا الحديث شديد الحض على ترك أذى الجار، ألا ترى أنه - ﵇ - أكد ذلك بقسمه ثلاث مرات أنه لا يؤمن من لا يأمن جاره بوائقه، ومعناه: أنه لا يؤمن الإيمان الكامل، ولا يبلغ أعلى درجاته من كان بهذِه الصفة، فينبغي لكل مؤمن أن يحذر أذى جاره ويرغب أن يكون في أعلى درجات الإيمان وينتهي عما نهاه الله ورسوله عنه، ويرغب فيما رضياه وحضَّا العباد عليه.\nوقال أبو حازم المزني: كان أهل الجاهلية أبر بالجار منكم، هذا قائلهم يقول:\nناري ونار الجار واحدة … وإليه قبلي تُنزل القِدْرُ.\nما ضَرَّ جارًا أن أُجاوره … أَن لا يَكون لبابه سترُ.\nأَعمى إِذا ما جارتي برزت … حتى يواري جارتي الخدرُ (^٢).\n_________\n(^١) في (ص ٢): انبثقت.\n(^٢) \"أدب الصحبة\" ص ٨٨، ونسبت هذِه الأبيات لربيعة بن عامر بن أنيف، الملقب بمسكين الدارمي، من شعراء العصر الأُموي مات سنة تسعٍ وثمانين.\nانظر: \"معجم الأدباء\" ٣/ ٣٢٨ - ٣٣٢ (٤١٦).","vol":"28","page":322},{"text":"<span data-type='title' id=toc-3654>٣٠ - باب لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا</span>\n٦٠١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا سَعِيدٌ -هُوَ الْمَقْبُرِيُّ- عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: «يَا نِسَاءَ الْمُسْلِمَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسِنَ شَاةٍ». [انظر: ٢٥٦٦ - مسلم: ١٠٣٠ - فتح: ١٠/ ٤٤٥].\nذكر فيه حديث أبي هريرة - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: \"يَا نِسَاءَ المُسْلِمَاتِ، لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسِنَ شَاةٍ\".\nهذا الحديث سلف في الهبة، والفرسن: خفط البعير بمنزلة الحافر للدابة، وقد يستعار للشاة، والأصل في الشاة الظلف. وقال الداودي: هو الظفر وما يليه.\nقال ابن بطال: وإنما أشار - ﵇ - بفرسن الشاة إلى القليل للهدية لا إلى الفرسن؛ لأنه لا فائدة فيه، وقد قال - ﵇ - لأبي تميمة الهجيمي: \"لا تحقرن من المعروف شيئًا ولو أن تضع من دلوك في إناء المستقي\" (^١).\nوقوله: (\"لَا تَحْقِرَنَّ\") (^٢) هو براء مفتوحة، ثم نون مشددة، والحديث دال على مهاداة الجار وصلته، و\"يا نساء المسلمات\" على الإضافة من إضافة الشيء إلى نفسه كمسجد الجامع، أو إضافة الأعم\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢٢٢، والحديث رواه أبو داود (٤٠٨٤)، وأحمد ٥/ ٦٤ من طريق أبي تميمة الهجيمي عن جابر بن سليم. وقوله (عن جابر بن سليم) سقط من بعض نسخ \"المسند\" وانظر \"الإطراف\" لابن حجر ١/ ٦٧٤.\nوأبو تميمة ترجم له ابن عبد البر في \"الاستيعاب\" (٢٩١٠) وقال: ولا يعرف في الصحابة أبو تميمة، وقد ذكر بعض من ألف في الصحابة أبا تميمة الهجيمي، فغلط. اهـ.\n(^٢) في هامش الأصل: يقال: حقّره وحقره واحتقره واستحقره: استصغره فالحديث إذن يقرأ بالتشديد والتخفيف.","vol":"28","page":323},{"text":"إلى الأخص كبهيمة الأنعام، أو على معنى التعظيم، أي: فاضلات المسلمات، كقولك: هؤلاء رجال القوم، أي: ساداتهم، وقيل: معناه: يا نساء الجماعات المسلمات، أو يا نساء النفوس المسلمات، وكله متقارب المعنى.\nقال عياض: وروّيناه برفعهما على معنى النداء، والنعت أي: يا أيها النساء المسلمات ويجوز رفع النساء وكسر المسلمات في معنى المنصوبات على النعت على الموضع، كما تقول: يا زيدُ العاقلَ (^١).\n_________\n(^١) \"إكمال المعلم\" ٣/ ٥٦١.","vol":"28","page":324},{"text":"<span data-type='title' id=toc-3655>٣١ - باب مَنْ كَانَ يُؤْمِنُ باللَّهِ وَالْيَوْمِ الآخِرِ فَلَا يُؤْذِ جَارَهُ</span>\n٦٠١٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلَا يُؤْذِ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ». [انظر: ٥١٨٥ - مسلم: ٤٧ - فتح: ١٠/ ٤٤٥]\n\n٦٠١٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِي شُرَيْحٍ الْعَدَوِيِّ قَالَ: سَمِعَتْ أُذُنَايَ وَأَبْصَرَتْ عَيْنَايَ حِينَ تَكَلَّمَ النَّبِيُّ - ﷺ - فَقَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ جَائِزَتَهُ». قَالَ: وَمَا جَائِزَتُهُ يَا رَسُولَ اللهِ؟ قَالَ: «يَوْمٌ وَلَيْلَةٌ، وَالضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ، فَمَا كَانَ وَرَاءَ ذَلِكَ فَهْوَ صَدَقَةٌ عَلَيْهِ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ». [٦١٣٥، ٦٤٧٦ - مسلم: ٤٨ - فتح: ١٠/ ٤٤٥]\nذكر فيه حديث أبي الأحوص -واسمه سلام بن سليم الحنفي مولاهم- عن أبي حصين -واسمه عثمان بن عاصم الأسدي- عَنْ أَبِي صَالِحٍ -ذكوانُ- عَنْ أَبِي هُرَيْرَةَ - ﵁ - مرفوعًا به وزيادة.\nوحديث أَبِي شُرَيْحٍ الخزاعي: \"مَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ جَارَهُ .. \" الحديث.\n(وأخرجهما أيضًا مسلم) (^١)، وهو مطابق لما ترجم له.\n_________\n(^١) من (ص ٢).","vol":"28","page":325},{"text":"وقوله في الحديث الثاني: \"جائزته يوم وليلة، والضيافة ثلا\"له أيام\" قال بعضهم: قسم - ﵇ - أمر الضيفان إلى ثلاثة: يتكلف في أولها، ثم في الثاني: يقدم ما حضر فإذا جاوز الثلاث كان مخيرًا بين أن يستمر أو يقطع.\nومعنى: (\"مَنْ كَانَ يُؤْمِنُ\"): إيمانًا كاملًا، ولا شك أن الضيافة من سنن المرسلين، وقال الداودي: يريد في إكرامه على ما كان يفعل في عياله.\nقال وقوله: (\"الضِّيَافَةُ ثَلَاثَةُ\") يحتمل أن يريد بعد اليوم والثلاثة، ويحتمل أن يدخل فيه اليوم والليلة، وهو أشبه.\nوقال الهروي: في الحديث بعد \"الضيافة ثلاثة أيام فما زاد فهو صدقة، وجائزته يوم وليلة\" أي: يُقرى ثلاثة أيام، ثم يعطى ما يجوز به مسافة يوم وليلة، قال: وأكثره قدر ما يجوز به المسافر من منهلٍ إلى منهلٍ (^١).\nوقال الخطابي: معناه: أنه يتكلف إذا نزل به الضيف يومًا وليلة فيتحفه، ويزيد في البر على ما يحضره في سائر الأيام، وفي اليومين الأخيرين يقدم له ما حضر، فإذا مضى الثلاث قضى حقَّه وإن زاد استوجب الصدقة (^٢).\nوقال مالك: يحسن ضيافته ويتحفه ويكرمه يومًا وليلة، وثلاثة أيام ضيافة، وما بعدها صدقة.\nقال الداودي: يعني الصدقة الجائزة في اللغة: المنحة.\n_________\n(^١) انظر: \"النهاية في غريب الحديث\" ١/ ٣١٤.\n(^٢) \"أعلام الحديث\" ٣/ ٢١٧٢.","vol":"28","page":326},{"text":"قال سحنون: وإنما الضيافة على أهل القرى دون الحضر.\nوقال الشافعي: مطلقًا وهي من مكارم الأخلاق، وقد حض على الضيافة خيار الناس.\nوقيل في تفسير قوله: ﴿لَا يُحِبُّ اللهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨] أنها نزلت في الضيفان، يقول نزل على صديقه فلم يحسن ضيافتهِ: إن فلانًا قصر في أمري، قاله مجاهد (^١)، قال: والضيافة ليلة واحدة فرض، واحتج بالآية المذكورة.\n_________\n(^١) \"تفسير مجاهد\" ١/ ١٧٩.","vol":"28","page":327},{"text":"<span data-type='title' id=toc-3656>٣٢ - باب حَقِّ الْجِوَارِ فِي قُرْبِ الأَبْوَابِ</span>\n٦٠٢٠ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي أَبُو عِمْرَانَ قَالَ: سَمِعْتُ طَلْحَةَ، عَنْ عَائِشَةَ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِي جَارَيْنِ فَإِلَى أَيِّهِمَا أُهْدِي؟ قَالَ: «إِلَى أَقْرَبِهِمَا مِنْكِ بَابًا». [انظر: ٢٢٥٩ - فتح: ١٠/ ٤٤٧]\nذكر فيه (حديث أبي عمران الجوني (^١» (^٢): ثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، ثَنَا شُعْبَةُ: (أَخْبَرَنِي أَبُو عِمْرَانَ) (^٣): سَمِعْتُ طَلْحَةَ، عَنْ عَائِشَةَ قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِي جَارينِ فَإِلَى أَيِّهِمَا أُهْدِي؟ قَالَ: \"إِلَى أَقْرَبِهِمَا مِنْكِ بَابًا\".\nهذا الحديث سلف في آخر الشفعة والهبة (^٤).\nواسم أبي عمران: عبد الملك، وقال عمرو بن علي: عبد الرحمن بن حبيب الجوني الأزدي البصري وقيل: الكندي، أخرج له مسلم أيضًا، مات سنة تسعٍ أو ثمانٍ وعشرين ومائة.\nوطلحة: هو ابن عبد الله بن عثمان بن عبيد الله بن معمر بن عثمان بن عمرو بن كعب بن سعد بن تيم بن مرة. انفرد به البخاري، واعترض الإسماعيلي فقال: إخراج البخاري هذا الحديث هنا فيه نظر؛ فإن طلحة لا يدرى من هو.\nقلت: عجيب، فهو ابن (عبد) (^٥) الله (كما سلف) (^٦) وبه صرح الدمياطي\n_________\n(^١) على لفظة (الجوني) في الأصل: (لا .. إلى).\n(^٢) ساقطة من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) سلف برقم (٢٥٩٥) باب: بمن يبدأ بالهدية.\n(^٥) في الأصل: (عبيد) والمثبت من (ص ٢).\n(^٦) من (ص ٢).","vol":"28","page":328},{"text":"بخطه ثم قال الإسماعيلي: وقد اضطرب فيه (كثيرًا فإن ابن) (^١) المبارك قال في حديثه: سمعت رجلًا من قريشٍ يقال له أبو طلحة، وقال معاذ عن شعبة: سمع طلحة بن عبد الله بحديث عائشة، وقال عيسى بن يونس: قال شعبة: وأظن طلحة سمع عائشة ولم يقل: سمعه منها، وقال يزيد بن هارون: طلحة عن رجل من قريش.\nوقال غندر: طلحة بن عبد الله رجل من تيم (اللات. وقال وكيع: من تيم) (^٢) الرباب. قال ابن طهمان، عن شعبة: عبد الله بن طلحة، فلا ندري سماع طلحة من عائشة إذا عُرِف من طلحة.\nقلت: قد عرف كما سلف.\nوالبخاري ساقه في آخر الشفعة من حديث شبابة هو بن سوار ثنا شعبة ثنا أبو عمران، قال: سمعت طلحة بن عبد الله، عن عائشة - ﵂ - قلت: يا رسول الله .. الحديث (^٣).\nوأخرجه في الهبة، عن محمد بن جعفر ثنا شعبة، عن أبي عمران الجوني عن طلحة بن عبد الله رجل من بني تيم بن مرة، عن عائشة - ﵂ - قلت: يا رسول الله .. الحديث (^٤).\n_________\n(^١) وقع في الأصل: (كثير فإن).\n(^٢) ساقطة من الأصل.\n(^٣) سلف برقم (٢٢٥٩).\n(^٤) سلف برقم (٢٥٩٥).","vol":"28","page":329},{"text":"<span data-type='title' id=toc-3657>٣٣ - باب: كُلُّ مَعْرُوفٍ صَدَقَةٌ</span>\n٦٠٢١ - حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «كُلُّ مَعْرُوفٍ صَدَقَةٌ».\n\n٦٠٢٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى الأَشْعَرِيِّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ». قَالُوا: فَإِنْ لَمْ يَجِدْ؟ قَالَ: «فَيَعْمَلُ بِيَدَيْهِ، فَيَنْفَعُ نَفْسَهُ وَيَتَصَدَّقُ». قَالُوا: فَإِنْ لَمْ يَسْتَطِعْ؟ أَوْ لَمْ يَفْعَلْ؟ قَالَ: «فَيُعِينُ ذَا الْحَاجَةِ الْمَلْهُوفَ». قَالُوا: فَإِنْ لَمْ يَفْعَلْ؟ قَالَ: «فَيَأْمُرُ بِالْخَيْرِ». أَوْ قَالَ: «بِالْمَعْرُوفِ». قَالَ: فَإِنْ لَمْ يَفْعَلْ؟ قَالَ: «فَيُمْسِكُ عَنِ الشَّرِّ، فَإِنَّهُ لَهُ صَدَقَةٌ». [انظر: ١٤٤٥ - مسلم: ١٠٠٨ - فتح: ١٠/ ٤٤٧]\nذكر فيه حديث جَابِرِ بْنِ عَبْدِ اللهِ مرفوعًا: \"كُلُّ مَعْرُوفٍ صَدَقَةٌ\".\nوحديث أَبِي مُوسَى: قَالَ النَّبِيُّ - ﷺ -: \" عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ\". الحديث .. إلى أن قال: قَالُوا: فَإِنْ لَمْ يَفْعَلْ؟ قَالَ: \"فَيَأْمُرُ بِالْخَيْرِ\". أَو قَالَ: \"بِالْمَعْرُوفِ\". قَالَوا: فَإِنْ لَمْ يَفْعَلْ؟ قَالَ: \"فَيُمْسِكُ عَنِ الشَّرِّ، فَإِنَّهُ لَهُ صَدَقَةٌ\".\nالشرح:\nالمعروف مندوب إليه، ودل هذا الحديث أن فعله صدقة عند الله يثيب المؤمن عليه ويجازيه به وإن قل؛ لعموم قوله: \"كُلُّ مَعْرُوفٍ صَدَقَةٌ\".\nوقوله في حديث أبي موسى: \"على كل مسلم صدقة\" معناه أن ذلك عليه في كرم الأخلاق وآداب الإسلام وليس ذلك بفرض عليه؛ للإجماع على أن كل فرض في الشريعة مقدر محدود.\nوفي هذا الحديث تنبيه للمؤمن المعسر على أن يعمل بيده وينفق","vol":"28","page":330},{"text":"على نفسه ويتصدق من ذلك ولا يكون عيالًا على غيره.\nوقال مالك بن دينار: قرأت في التوراة: طوبى للذي يعمل بيده ويأكل، طوبى لمحياه وطوبى لمماته. وروي عن عمر بن الخطاب - ﵁ - أنه قال: يا معشر القراء خذوا طريق من كان قبلكم وارفعوا رءوسكم ولا تكونوا عيالًا على المسلمين.\nوفيه: أن المؤمن إذا لم يقدر على باب من أبواب الخير ولا فتح له فعليه أن ينتقل إلى باب آخر يقدر عليه، فإن أبواب الخير كثيرة، والطريق إلى مرضاة الله غير معدومة، ألا ترى تفضل الله على (عبده) (^١) حين جعل له في حال عجزه عن الفعل عوضًا من القول، وهو الأمر بالمعروف والنهي عن المنكر، جُعل عوضًا من ذلك لمن لم يقدر على الإمساك عن الشر صدقة.\nقال المهلب: وهذا يشبه الحديث الآخر: \"من هم بسيئةٍ فلم يعملها كتبت له حسنة\" (^٢)، وفيه حجة لمن جعل الترك عملًا وكسبًا للعبد بخلاف من قال من المتكلمين أن الترك ليس بعمل، وقد فسر الشارع ذلك بقوله: \"فليمسك عن الشر، فإنه له صدقة\" (^٣).\nوقال الكعبي: ليس في الشرع مباح وليس إلا ما هو مأجور عليه أو عاص، ومتى اشتغل بشيء عن معصيته فهو مأجور.\nوالجماعة على خلافه، وألزم بأنه يلزمه أن يجعل الزاني مأجورًا؛ لأنه يشتغل به عن معصية أخرى.\n_________\n(^١) في الأصل: عباده.\n(^٢) سيأتي برقم (٦٤٩١) كتاب: الرقاق، باب: من هم بحسنةٍ أو سيئةٍ، من حديث ابن عباس.\n(^٣) \"شرح ابن بطال\" ٩/ ٢٢٤.","vol":"28","page":331},{"text":"فصل:\nقوله: (فَإِنْ لَمْ يَسْتَطِعْ، أَوْ لَمْ يَفْعَلْ؟). قال الداودي: شك أيُّ الكلمتين قال. والأشبه أن يقول: فإن لم يستطع.\nوقوله: (فإن لم يفعل) يعنون فإن لم يمكنه.","vol":"28","page":332},{"text":"<span data-type='title' id=toc-3658>٣٤ - باب طِيبِ الكَلَامِ</span>\nوَقَالَ أَبُو هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"الْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ\".\n\n٦٠٢٣ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: أَخْبَرَنِي عَمْرٌو، عَنْ خَيْثَمَةَ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: ذَكَرَ النَّبِيُّ - ﷺ - النَّارَ، فَتَعَوَّذَ مِنْهَا وَأَشَاحَ بِوَجْهِهِ، ثُمَّ ذَكَرَ النَّارَ، فَتَعَوَّذَ مِنْهَا وَأَشَاحَ بِوَجْهِهِ -قَالَ شُعْبَةُ: أَمَّا مَرَّتَيْنِ فَلَا أَشُكُّ- ثُمَّ قَالَ: «اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ تَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ». [انظر: ١٤١٣ - مسلم: ١٠١٦ - فتح: ١/ ٤٤٨]\nثم ذكر حديث عَدِيِّ بْنِ حَاتِمٍ - ﵁ - قَالَ: ذَكَرَ النَّبِيُّ - ﷺ - النَّارَ، فَتَعَوَّذَ مِنْهَا وَأَشَاحَ بِوَجْهِهِ، ثُمَّ ذَكَرَ النَّارَ، فَتَعَوَّذَ مِنْهَا وَأَشَاحَ بِوَجْهِهِ -قَالَ شُعْبَةُ: أَمَّا مَرَّتَيْنِ فَلَا أَشُكُّ- ثُمَّ قَالَ: \"اتَّقُوا النَّارَ وَلَو بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ تَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ\".\nالشرح:\nالكلام الطيب مندوب إليه، وهو من جليل أفعال البر؛ لأنه - ﵇ - جعله كالصدقة بالمال، فوجه تشبيهه الكلمة الطيبة بالصدقة بالمال هو أن الصدقة بالمال تحيا بها نفس المتصدق عليه ويفرح بها. والْكَلِمَةُ الطَّيِّبَةُ يفرح بها المؤمن ويحسن موقعها من قلبه فأشبهتها من هذِه الجهة. ألا ترى أنها تذهب الشحناء و(تجلي) (^١) السخيمة، كما قال تعالى: ﴿ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ﴾ الآية [فصلت: ٣٤]، وقد يكون هذا الدفع بالقول كما يكون بالفعل (^٢).\n_________\n(^١) في الأصل: وتجل، والمثبت من \"شرح ابن بطال\".\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٢٢٥.","vol":"28","page":333},{"text":"فصل:\nمعنى (أشاح بوجهه): صرف بوجهه عن الشيء، فِعْل الحذِر منه الكارِه له، كأنه - ﵇ - كان يراها ويحذر ريح سعيرها، فنحى وجهه عنها.\nقال صاحب \"العين\": أشاح بوجهه عن الشيء إذا نحاه ورجل مُشِيْح وشاح، أي: حازم حذر (^١).\n_________\n(^١) \"العين\" ٣/ ٢٦٣ - ٢٦٤، وفيه: رجل مشيح وشائح.","vol":"28","page":334},{"text":"<span data-type='title' id=toc-3659>٣٥ - باب الرِّفْقِ فِي الأَمْرِ كُلِّهِ</span>\n٦٠٢٤ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: دَخَلَ رَهْطٌ مِنَ الْيَهُودِ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكُمْ. قَالَتْ عَائِشَةُ: فَفَهِمْتُهَا فَقُلْتُ: وَعَلَيْكُمُ السَّامُ وَاللَّعْنَةُ. قَالَتْ: فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَهْلًا يَا عَائِشَةُ، إِنَّ اللهَ يُحِبُّ الرِّفْقَ فِي الأَمْرِ كُلِّهِ». فَقُلْتُ: يَا رَسُولَ اللهِ، وَلَمْ تَسْمَعْ مَا قَالُوا؟ قَالَ رَسُولُ اللهِ - ﷺ -: «قَدْ قُلْتُ وَعَلَيْكُمْ». [انظر: ٢٩٣٥ - مسلم: ٢١٦٥ - فتح: ١٠/ ٤٤٩]\n\n٦٠٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ أَعْرَابِيًّا بَالَ فِي الْمَسْجِدِ، فَقَامُوا إِلَيْهِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «لا تُزْرِمُوهُ». ثُمَّ دَعَا بِدَلْوٍ مِنْ مَاءٍ فَصُبَّ عَلَيْهِ. [انظر: ٢٢١ - مسلم: ٢٨٤ - فتح: ١٠/ ٤٤٩]\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: دَخَلَ رَهْطٌ مِنَ اليَهُودِ عَلَى رَسُولُ اللهِ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكُمْ. قَالَتْ عَائِشَةُ - ﵂ -: فَفَهِمْتُهَا فَقُلْتُ: السَّامُ عَلَيْكُمُ وَاللَّعْنَةُ. قَالَتْ: فَقَالَ - ﷺ -: \"مَهْلًا يَا عَائِشَةُ، إِنَّ اللهَ يُحِبُّ الرِّفْقَ فِي الأَمْرِ كلِّهِ\". فَقُلْتُ: يَا رَسُولُ اللهِ، أوَلَمْ تَسْمَعْ مَا قَالُوا؟ قَالَ رَسُولُ اللهِ - ﷺ -: \"قَدْ قُلْتُ عَلَيْكُمْ\".\nوحديث أَنَسِ أَنَّ أَعْرَابِيًّا بَالَ فِي المَسْجِدِ، فَقَامُوا إِلَيْهِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لا تُزْرِمُوهُ\". ثُمَّ دَعَا بِدَلْو مِنْ مَاءٍ فَصبَّ عَلَيْهِ.\nوهذا سلف، ومعنى: \"لا تُزْرِمُوهُ\"، لا تقطعوا عليه بوله، يقال: زرم الدمع والبول بالكسر، إذا انقطع، وأزرمه عليه، قطعه عليه، وأزرمته أنا، وعبارة الأصمعي فيما نقله أبو عبيد الإزرام: القطع، يقال للرجل أزرم إذا قطع بوله: قد أزرمت بولك، وأزرمه: قطعه، وزرم البول نفسه: انقطع.","vol":"28","page":335},{"text":"قال الشاعر:\nأو كماء المثمود بعد جمام … زرم الدمع لا (يزور) (^١) نزورا\nالمثمود: الذي قد ثمده الناس أي: ذهبوا به فلم يبق منه إلا قليل، والجمام: الكبير (^٢). وعبارة صاحب \"العين\": زرم البول والدمع: انقطع، وزرم سؤر الكلب زرمًا إذا بقي جَعْرُه في دبره فهو أزرم (^٣).\nوإنما منعهم منه لأنه يضرُ حبسُه، وقيل: لئلا ينجس موضعًا آخر.\nوفيه: أن الوارد له قوة وبه يرد على من رد علينا حيث قلنا: إن الماء اليسير إذا اتصلت به نجاسة ينجس وإن لم يتغير، ونص في \"المدونة\": أنه يتيمم والحالة هذِه وهو قول الشافعي، وقال بعض أصحابهم: يعني أنه يتوضأ به ويتيمم لا أنه يتركه جملة.\nفصل:\nقال الخطابي: فسروا السام في لسانهم: بالموت، كأنهم دعوا عليه بالموت. قال: وكان قتادة يرويه: السآم بالمد من السآمة والملل أي: تسأمون دينكم (^٤).\nوقيل: كانوا يعنون أماتكم الله الساعة، وما ذكره أن السام الموت فسره الزهري حديث الحبة السوداء أنها شفاء من كل داء إلا السام- كما سلف في البخاري في الطب (^٥)، وهو كذلك في اللغة، كما نص عليه\n_________\n(^١) كذا بالأصل، والذي في كتب اللغة والغريب: (يئوب). انظر: \"غريب الحديث\" ١/ ١٠٤، \"لسان العرب\" ٧/ ٤٣٩٤ مادة (نزر)، ٣/ ١٨٢٨ مادة (زرم).\n(^٢) \"غريب الحديث\" لأبي عبيد ١/ ٧٠.\n(^٣) \"العين\" ٧/ ٣٦٤ - ٣٦٥.\n(^٤) \"أعلام الحديث\" ٣/ ٢١٧٦ - ٢١٧٧.\n(^٥) سلف برقم (٥٦٨٨) باب: الحبة السوداء.","vol":"28","page":336},{"text":"الجوهري وغيره (^١).\nواختلف هل يأتي بالواو في الرد أم لا؟\nفقال ابن حبيب: لا يأتي بها؛ لأن فيها اشتراكًا، وخالفه ابن الحلاب والقاضي أبو محمد، وقيل: يقول: عليكم السِّلام -بالكسر- وقال طاوس: يرد: وعلاك السلام، أي: ارتفع، وقال النخعي: إذا كان لك عنده حاجة تبدأ بالسلام ولا ترد عليه كاملا فضيلة وتكرمة، فلا يجب أن يكرم كالمسلم، وسمح بعضهم في رد السلام عليكم. واحتج بقوله: ﴿فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ﴾ [الزخرف: ٨٩] ولو كان كما قال لكان سلامًا بالنصب، وإنما يعني بذلك على اللفظ والحكاية وأيضًا فإن الآية قيل: إنها منسوخة بآية القتال (^٢).\nفرع:\nاختلف هل يكنى اليهودي؟ فكرهه مالك، ورخص فيه ابن عبد الحكم، واحتج بقوله - ﵇ -: \"أنزل أبا وهب\" (^٣).\nفصل:\nفي هذين الحديثين أدب عظيم من آداب الإسلام وحض على الرفق بالجاهل والصفح والإعفاء عنه؛ لأنه ﵇ ترك مقابلة اليهود بمثل قولهم، ونهى عائشة عن الإغلاظ في ردها وقال: \"مهلًا يا عائشة، إن الله يحب\n_________\n(^١) \"الصحاح\" ٥/ ١٩٥٥. وانظر أيضًا \"غريب الحديث\" لابن قتيبة ١/ ٣٥٧، \"النهاية\" لابن الأثير ٢/ ١٤٢.\n(^٢) انظر: \"الاستذكار\" ٢٧/ ١٤٠ - ١٤٢.\n(^٣) رواه مالك في \"الموطأ\" ص ٣٣٦ (٤٤) عن الزهري مرسلًا، وقال ابن عبد البر في \"التمهيد\" ١٢/ ١٩: لا أعلمه يتصل من وجه صحيح، وشهرة هذا الحديث أقوى من إسناده إن شاء الله.","vol":"28","page":337},{"text":"الرفق في الأمر كله\" أي في جميعها، وإن كان الانتصار بمثل ما قوبل به المرء جائز لقوله: ﴿وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ (٤١)﴾ [الشورى: ٤١] فالصبر أعظم أجرًا وأعلى درجة لقوله: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ (٤٣)﴾ [الشورى: ٤٣] والصبر أخلاق النبيين والصالحين، فيجب امتثال طريقتهم والتأسي بهم وقرع النفس عن المغالبة رجاء ثواب الله على ذلك، وكذلك رفقه - ﵇ - بالأعرابي الجاهل البائل في المسجد المعظم المضاعف فيه الثواب على ما سواه إلا المسجد الحرام، وأمر أن لا يهاج حتى يفرغ من بوله تأنيسًا ورفقًا به، فدل ذلك على استعمال الرفق بالجاهل، وأنه بخلاف العالم في ترك اللوم له والتثريب عليه.","vol":"28","page":338},{"text":"<span data-type='title' id=toc-3660>٣٦ - باب تَعَاوُنِ الْمُؤْمِنِينَ بَعْضِهِمْ بَعْضًا</span>\n٦٠٢٦ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي بُرْدَةَ بُرَيْدِ بْنِ أَبِي بُرْدَةَ قَالَ: أَخْبَرَنِي جَدِّي أَبُو بُرْدَةَ، عَنْ أَبِيهِ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ، يَشُدُّ بَعْضُهُ بَعْضًا». ثُمَّ شَبَّكَ بَيْنَ أَصَابِعِهِ. [انظر: ٤٨١ - مسلم: ٢٥٨٥ - فتح: ١٠/ ٤٤٩]\n\n٦٠٢٧ - وَكَانَ النَّبِيُّ - ﷺ - جَالِسًا إِذْ جَاءَ رَجُلٌ يَسْأَلُ أَوْ طَالِبُ حَاجَةٍ، أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ: «اشْفَعُوا فَلْتُؤْجَرُوا، وَلْيَقْضِ اللهُ عَلَى لِسَانِ نَبِيِّهِ مَا شَاءَ». [انظر: ١٤٣٢ - مسلم: ٢٦٢٧ - فتح: ١٠/ ٤٥٠]\nذكر فيه حديث أَبِي مُوسَى - ﵁ -، السالف: \"الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ، يَشُدُّ بَعْضُهُ بَعْضًا\". ثُمَّ شَبَّكَ بَيْنَ أَصَابِعِهِ.\nوَكَانَ النَّبِيُّ - ﷺ - جَالِسًا إِذْ جَاءَ رَجُلٌ يَسْأَلُ أَو طَالِبُ حَاجَةٍ، أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ: \"اشْفَعُوا فَلْتُؤْجَرُوا، وَلْيَقْضِ اللهُ عَلَى لِسَانِ نَبِيِّهِ مَا شَاءَ\".\n(هذا الحديث سلف في الزكاة، وأخرجه مسلم أيضًا بلفظ: كان إذا أتاه طالب حاجة أقبل على جلسائه فقال .. إلى آخره وفي لفظ: ما أحب.\nوفي أبي داود: \"اشفعوا لتؤجروا أو ليقض الله على لسان نبيه ما شاء\" (^١). قال النووي في \"أذكاره\": وهذِه الرواية توضح معنى رواية \"الصحيحين\" (^٢» (^٣)، ولا شك في ندبه تعاون المؤمنين بعضهم بعضًا في أمور الدنيا والآخرة، وهذا الحديث يعضده، وذلك من\n_________\n(^١) أبو داود (٥١٣١).\n(^٢) \"أذكار النووي\" (٩٥٤).\n(^٣) من (ص ٢).","vol":"28","page":339},{"text":"مكارم الأخلاق، وقد صح أن \"الله في عون العبد ما دام العبد في عون أخيه\" (^١)، فينبغي للمؤمنين استعمال أدب نبيهم والاقتداء بما وصف به أهل الإيمان بعضهم لبعض من الشفقة والنصيحة.\nوتشبيكه بين أصابعه تأكيد لقوله، وتمثيل لهم كيف يكونون فيما خولهم من ذلك.\nوفيه: أن العالم إذا أراد المبالغة في البيان أنه يمثل لمن يخاطب معنى أقواله بحركاته وسيكون لنا عودة إليه في باب الحب في الله قريبًا إن شاء الله تعالى.\n_________\n(^١) مسلم (٢٦٩٩) كتاب: الذكر والدعاء، باب: فضل الاجتماع على تلاوة القرآن.","vol":"28","page":340},{"text":"<span data-type='title' id=toc-3661>٣٧ - باب قَوْلِ اللهِ -﷿-: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا﴾ إلى آخر الآية [النساء: ٨٥]</span>\n﴿كِفْلٌ﴾ [النساء: ٨٥]: نَصِيبٌ. قَالَ أبو موسى: ﴿كِفْلَيْنِ﴾ [الحديد: ٢٨]: أَجْرَيْنِ بِالْحَبَشِيَّةِ.\n\n٦٠٢٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ إِذَا أَتَاهُ السَّائِلُ أَوْ صَاحِبُ الْحَاجَةِ قَالَ: «اشْفَعُوا فَلْتُؤْجَرُوا، وَلْيَقْضِ اللهُ عَلَى لِسَانِ رَسُولِهِ مَا شَاءَ». [انظر: ١٤٣٢ - مسلم: ٢٦٢٧ - فتح: ١٠/ ٤٥١]\nذكر فيه حديث أبي موسى السالف في الباب قبله.\nمعنى قوله (بالحبشية) يعني: أن لغتهم في ذلك وافقت لغة العرب.\nوقوله: (﴿كِفْلٌ﴾: نَصِيبٌ)، هو ما حكاه أهل اللغة، واشتقاقه من (الكساء) (^١) الذي يحويه راكب البعير على سنامه إذا ارتدفه لئلا يسقط. فتأويله: يؤتكم نصيبين تحفظا بكم من هلكة المعاصي كما يحفظ الكفل الراكب. وقال ابن فارس: الكفل: الضعف (^٢)، وقاله في \"الصحاح\" وزاد: ويقال: إنه النصيب (^٣).\nوفيه: الحض على الشفاعة للمؤمنين في حوائجهم، وأن الشافع مأجور وإن لم يشفع في حاجته.\n_________\n(^١) في (ص ٢): الكفاء.\n(^٢) \"مجمل اللغة\" ٢/ ٧٨٧، مادة (كفل).\n(^٣) \"الصحاح\" ٥/ ١٨١٠، مادة (كفل).","vol":"28","page":341},{"text":"وقال أهل التأويل في قوله: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً﴾ يعني: في الدنيا يكن له نصيب منها في الآخرة. وقال مجاهد وغيره: نزلت هذِه الآية في شفاعة الناس بعضهم لبعض (^١)، وقد قيل في الآية: إن الشفاعة الحسنة الدعاء للمؤمنين، والسيئة الدعاء عليهم، وكانت اليهود تدعو عليهم. وقيل: هو في قول اليهود: السام عليكم. وقيل: المعنى: من يكن شفيعًا لصاحبه في الجهاد يكن له نصيب من الأجر، ومن يكن شفيعًا لآخر في باطل يكن له نصيب من الوزر. والكفل: الوزر والإثم، عن الحسن وقتادة. والقول الأول أشبه بالحديث وأولاها بتأويل الآية كما نبه عليه ابن بطال (^٢).\n(فائدة غريبة:\nروى الحافظ المنذري في جزء \"غفران الذنوب ما تقدم منها وما تأخر\" حديث ابن عباس رفعه: \"من سعى لأخيه المسلم في حاجة قضيت له أو لم تقض غفر له ما تقدم من ذنبه وما تأخر، وكتبت له براءتان: براءة من النار، وبراءة من النفاق\" ثم قال: غريب، ورجال إسناده معروفون سوى أحمد بن بكار) (^٣).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ١٨٨ (١٠٠٢١).\n(^٢) \"شرح ابن بطال\" ٩/ ٢٢٨.\n(^٣) من (ص ٢).","vol":"28","page":342},{"text":"<span data-type='title' id=toc-3662>٣٨ - باب لَمْ يَكُنِ النَّبِيُّ - ﷺ - فَاحِشًا وَلَا مُتَفَحِّشًا</span>\n٦٠٢٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، سَمِعْتُ أَبَا وَائِلٍ، سَمِعْتُ مَسْرُوقًا قَالَ: قَالَ عَبْدُ اللهِ بْنُ عَمْرٍو.\nحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ شَقِيقِ بْنِ سَلَمَةَ، عَنْ مَسْرُوقٍ قَالَ: دَخَلْنَا عَلَى عَبْدِ اللهِ بْنِ عَمْرٍو حِينَ قَدِمَ مَعَ مُعَاوِيَةَ إِلَى الْكُوفَةِ، فَذَكَرَ رَسُولَ اللهِ - ﷺ - فَقَالَ: لَمْ يَكُنْ فَاحِشًا وَلَا مُتَفَحِّشًا، وَقَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ مِنْ أَخْيَرِكُمْ أَحْسَنَكُمْ خُلُقًا». [انظر: ٣٥٥٩ - مسلم: ٢٣٢١ - فتح: ١٠/ ٤٥٢]\n\n٦٠٣٠ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا عَبْدُ الْوَهَّابِ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ يَهُودَ أَتَوُا النَّبِيَّ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكُمْ.\nفَقَالَتْ عَائِشَةُ: عَلَيْكُمْ، وَلَعَنَكُمُ اللهُ، وَغَضِبَ اللهُ عَلَيْكُمْ. قَالَ: «مَهْلًا يَا عَائِشَةُ، عَلَيْكِ بِالرِّفْقِ، وَإِيَّاكِ وَالْعُنْفَ وَالْفُحْشَ». قَالَتْ: أَوَلَمْ تَسْمَعْ مَا قَالُوا؟ قَالَ: «أَوَلَمْ تَسْمَعِي مَا قُلْتُ؟ رَدَدْتُ عَلَيْهِمْ، فَيُسْتَجَابُ لِي فِيهِمْ، وَلَا يُسْتَجَابُ لَهُمْ فِيَّ». [انظر: ٢٩٣٥ - مسلم: ٢١٦٥ - فتح: ١٠/ ٤٥٢]\n\n٦٠٣١ - حَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنِي ابْنُ وَهْبٍ، أَخْبَرَنَا أَبُو يَحْيَى -هُوَ فُلَيْحُ بْنُ سُلَيْمَانَ- عَنْ هِلَالِ بْنِ أُسَامَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: لَمْ يَكُنِ النَّبِيُّ - ﷺ - سَبَّابًا وَلَا فَحَّاشًا وَلَا لَعَّانًا، كَانَ يَقُولُ لأَحَدِنَا عِنْدَ الْمَعْتَبَةِ «مَا لَهُ تَرِبَ جَبِينُهُ». [٦٠٤٦ - فتح: ١٠/ ٤٥٢]\n\n٦٠٣٢ - حَدَّثَنَا عَمْرُو بْنُ عِيسَى، حَدَّثَنَا مُحَمَّدُ بْنُ سَوَاءٍ، حَدَّثَنَا رَوْحُ بْنُ الْقَاسِمِ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ رَجُلًا اسْتَأْذَنَ عَلَى النَّبِيِّ - ﷺ -، فَلَمَّا رَآهُ قَالَ: «بِئْسَ أَخُو الْعَشِيرَةِ، وَبِئْسَ ابْنُ الْعَشِيرَةِ». فَلَمَّا جَلَسَ تَطَلَّقَ النَّبِيُّ - ﷺ - فِي وَجْهِهِ وَانْبَسَطَ إِلَيْهِ، فَلَمَّا انْطَلَقَ الرَّجُلُ قَالَتْ لَهُ عَائِشَةُ: يَا رَسُولَ اللهِ، حِينَ رَأَيْتَ الرَّجُلَ قُلْتَ لَهُ كَذَا وَكَذَا، ثُمَّ تَطَلَّقْتَ فِي وَجْهِهِ وَانْبَسَطْتَ إِلَيْهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «يَا عَائِشَةُ، مَتَى عَهِدْتِنِي فَحَّاشًا؟ إِنَّ شَرَّ النَّاسِ عِنْدَ اللهِ مَنْزِلَةً يَوْمَ الْقِيَامَةِ مَنْ","vol":"28","page":343},{"text":"تَرَكَهُ النَّاسُ اتِّقَاءَ شَرِّهِ». [٦٠٥٤، ٦١٣١ - مسلم: ٢٥٩١ - فتح ١٠/ ٤٥٢]\nذكر فيه أحاديث:\nأحدها:\nحديث: عَبْدِ اللهِ بْنِ عَمْرٍو، ذَكَرَ رَسُولَ اللهِ - ﷺ - فَقَالَ: لَمْ يَكُنْ فَاحِشًا وَلَا مُتَفَحِّشًا. وَقَالَ: \"إِنَّ مِنْ أَخْيَرِكُمْ أَحْسَنَكُمْ خُلُقًا\".\nثانيها:\nحديث عائشة - ﵂ - في السام.\nوقد سلف قريبًا بزيادة بعد: \"مَهْلًا يَا عَائِشَةُ، عَلَيْكِ بِالرِّفْقِ، وَإِيَّاكِ وَالْعُنْفَ وَالْفُحْشَ .. \" إلى آخره: \"فَيُسْتَجَابُ لِي فِيهِمْ، وَلَا يُسْتَجَابُ لَهُمْ فِيَّ\".\nثالثها:\nحديث أَنَسٍ - ﵁ - قَالَ: لَمْ يَكُنِ النَّبِيُّ - ﷺ - سَبَّابًا وَلَا فَحَّاشًا وَلَا لَعَّانًا، كَانَ يَقُولُ لأَحَدِنَا عِنْدَ المَعْتَبَةِ \"مَا لَهُ تَرِبَ جَبِينُهُ\".\nرابعها:\nحديث عَائِشَةَ - ﵂ -: \"بِئْسَ أَخُو العَشِيرَةِ\". فَلَمَّا جَلَسَ تَطَلَّقَ له .. الحديث.\nوفي آخره: \"يَا عَائِشَةُ، مَتَى عَهِدْتِنِي فَحَّاشًا؟ إِنَّ شَرَّ النَّاسِ عِنْدَ اللهِ مَنْزِلَةً يَوْمَ القِيَامَةِ مَنْ تَرَكَهُ النَّاسُ اتِّقَاءَ شَرِّهِ\".\nوهذا الرجل هو مخرمة بن نوفل بن أهيب أخي وهب والد أمية (بنت) (^١) وهب ابني عبد مناف أخي الحارث ابني زهرة بن كلاب والد المسور بن مخرمة، كان من المؤلفة.\n_________\n(^١) من (ص ٢).","vol":"28","page":344},{"text":"وشيخ البخاري فيه عمرو بن عيسى، وهو أبو عثمان الضبيعي البصري، من أفراده.\nالشرح:\nالفاحش ذو الفحش في كلامه وأفعاله، والمتفحش: الذي يتكلف ذلك ويتعمده. وقال الداودي: الفاحش: الذي من أخلاقه القول الفحش، وهو ما لا ينبغي من الكلام، والمتفحش هو الذي يستعمل الفحش فيضحك الناس، وهو نحوه، وقال جماعة من أهل اللغة: كل شيء جاوز حده، وأفحش في المنطق، أي: قال الفحش فهو فحاش ويفحش في كلامه، والعنف: ضد الرفق.\nوقوله: (\"وَالْفُحْشَ\") لم يكن منها إلا الدعاء عليهم بما هم أهل لعنة وغضب الله وهم بدءوا بالسيئ فجازتهم.\nوَالْفُحْش: مجاوزة القصد. ومنه قول الفقهاء: إذا فحش الدم على الثوب لم يعف عنه.\nوعبارة الطبري: الفاحش: البذيء اللسان. وأصل الفحش عند العرب في كل شيء: خروج الشيء عن مقداره وحده حتى يستقبح، ولذلك يقال للرجل المفرط الطول الخارج عن حدِّ البائن المستحسن: فاحش الطول، يراد به قبيح الطول، غير أن أكثر ما استعمل ذلك في الإنسان -إذا وصف به غير موصول بشيء- في المنطق، فإذا قيل: فلان فاحش، ولم يوصل بشيء فالأغلب أن معناه أنه فاحش منطقه بذيء لسانه، ولذلك قيل للزنا: فاحشة؛ لقبحه وخروجه عما أباحه الله لخلقه. وقد قيل في قوله تعالى: ﴿وَإِذَا فَعَلُوا فَاحِشَةً﴾ [الأعراف: ٢٨] معناه: والذين إذا زنوا.","vol":"28","page":345},{"text":"قال ابن بطال: والفحش والبذاء مذموم كله، وليس من أخلاق المؤمنين، وقد روى مالك، عن يحيى بن سعيد: أن عيسى - ﵇ - لقي خنزيرًا في طريق، فقال له: انفذ بسلام، فقيل له: تقول هذا للخنزير؟ فقال عيسى ابن مريم: إني أخاف أن أعوّد لساني المنطق السوء (^١).\nفينبغي لمن ألهمه الله رشده أن يجتنبه ويعوّد لسانه طيب القول، ويقتدي في ذلك بالأنبياء، فهم الأسوة الحسنة.\nفصل:\nفي حديث عائشة - ﵂ -: أنه لا غيبة لفاسق معلن بفسقه وإن ذكر بقبيح أفعاله.\nوفيه: جواز مصانعة الفاسق وإلانة القول له لمنفعة ترجى معه.\nفصل:\nقد أسلفنا أن هذا الرجل هو مخرمة بن نوفل، قد وجد ذلك بخط الدمياطي. وقال الداودي: يحتمل أن يريد بذلك عيينة بن حصن؛ لأنه الذي استأذن. وصرح به ابن بطال أنه عيينة الفزاري قال: وكان سيد قومه، وكان يقال له الأحمق المطاع، فرجا - ﵇ - بإقباله عليه أن يسلم قومه، كما رجا حين أقبل على المشرك وترك حديثه مع ابن أم مكتوم الأعمى فأنزل الله: ﴿عَبَسَ وَتَوَلَّى (١) أَنْ جَاءَهُ الْأَعْمَى (٢)﴾ [عبس: ١ - ٢] وإنما أقبل - ﵇ - عليه بحديثه رجاء أن تسلم قبيلته بإسلامه (^٢).\nوستكون لنا عودة إليه في باب: المداراة والفرق بين المداراة والمداهنة إن شاء الله تعالى.\n_________\n(^١) \"الموطأ\" ص ٦٠٩.\n(^٢) \"شرح ابن بطال\" ٩/ ٢٣٠.","vol":"28","page":346},{"text":"فصل:\nفي الحديث: أن من دعى على رجل بالهلاك لم يلحق بما فيه حد وتعزير؛ لأن دعاءه غير مقبول؛ لأنه دعاء ظالم، فلم يجد الدعاء منه محلًّا، كما يجد الشتم عرض المشتوم إذا أضاف الأمر القبيح إليه. وقد استعدى بنو عجلان عمر على النجاشي الشاعر حين هجاهم، فقال لهم: أنشدوني ما قال فيكم؟ فأنشدوه قوله:\nإِذَا اللهُ عَادى أهْلَ لُؤْمٍ ورقة … فَعَادى بَنِي العَجْلَانِ رَهْطَ ابن مقبل\nفقال عمر: إن كان ظالمًا فلا يستجاب له، وإن كان [مظلومًا] (^١) فسوف يستجاب (^٢) له، وهذا على معنى قوله - ﷺ -: \"يستجاب لي فيهم ولا يستجاب لهم في\" (^٣).\nفصل:\nوالمعتبة -كما قال الخطابي- مصدر عَتَبْت عليه أعتِب عَتْبًا (^٤).\nوقال الجوهري: وعتب عليه: وجد، يَعتُبُ ويَعتِبُ عتبًا ومعتبًا، قال: والتَّعَتُّب مثله، والاسم المعتبة والمعتَبة. قال الخليل: العتاب: مخاطبة الإدلال ومذاكرة الوجدة، تقول: عاتبته معاتبة.\nقال الشاعر:\nوَيَبقى الوُدُّ ما بَقِيَ العتاب (^٥)\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) في (ص ٢): فسوق فيستجاب.\n(^٣) انظر: \"أعلام الحديث\" ٣/ ٢١٧٧ - ٢١٧٨، وما بين المعقوفين منه. وأثر عمر ذكره أيضًا ثعلب في \"مجالسه\" ٢/ ٣٦٣ بنحوه.\n(^٤) \"أعلام الحديث\" ٣/ ٢١٨٥.\n(^٥) \"الصحاح\" ١/ ١٧٥ - ١٧٦، وانظر \"العين\" ٢/ ٧٦.","vol":"28","page":347},{"text":"فصل:\nوقوله: (ترب جبينه). قال الخطابي: الدعاء بهذا يحتمل وجهين: أحدهما: أن يخرَّ لوجهه فيصيب التراب جبينه.\nوالثاني: أن يكون دعاءً له بالطاعة ليُصلى فيترب جبينه، والأول أشبه؛ لأن الجبين نفسه لا يُصلى عليه.\nقال أبو العباس: الجبينان: يكتنفان الجبهة من جنبيها، ومنه ﴿وَتَلَّهُ لِلْجَبِينِ﴾ [الصافات: ١٠٣] (^١). ويحتمل ما أبداه الداودي، وهو أن هذِه كلمة تقولها العرب جرت على ألسنتهم، وهي من التراب، أي: سقط جبينه للأرض، وربما قالوا: رغم أنفه. وهو متقارب وهو الاحتمال الأول.\nفصل:\nقوله: (\"بِئْسَ أَخُو العَشِيرَةِ\" أو \"بِئْسَ ابن العَشِيرَةِ\"). كذا هنا وفي رواية مالك الجزم بالثاني (^٢).\nوفيه: أن من أظهر الجفاء وما لا يجب يجوز أن يقال ذلك في غيبته، ولا تكون غيبة إذا جاهر بذلك.\nقال الخطابي: وهذا ما يجب عليه بيانه وتعريفه للناس بذلك نصيحة وشفقة عليهم، ولكن لما أعطيه من حسن الخلق أظهر له البشاشة ولم يواجهه بمكروه لتقتدي به أمته في المداراة ليسلموا من الشر والغائلة (^٣).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٨٤.\n(^٢) \"الموطأ\" ص ٥٦٣.\n(^٣) \"أعلام الحديث\" ٣/ ٢١٨٠.","vol":"28","page":348},{"text":"ومعنى تطلق في وجهه: انشرح. قال الجوهري: ما تَطلقُ نفسي لهذا الأمر: ما تنشرح (^١)، وهو معنى وجده طلق الوجه، أي: طليقه مسترسل منبسط غير عبوس.\n_________\n(^١) \"الصحاح\" ٤/ ١٥١٩.","vol":"28","page":349},{"text":"<span data-type='title' id=toc-3663>٣٩ - باب حُسْنِ الخُلُقِ وَالسَّخَاءِ، وَمَا يُكْرَهُ مِنَ الْبُخْلِ</span>\nوَقَالَ ابن عَبَّاسٍ كَانَ النَّبِيُّ - ﷺ - أجْوَدَ النَّاسِ، وَأَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ. وَقَالَ أَبُو ذَرٍّ لَمَّا بَلَغَهُ مَبْعَثُ النَّبِيِّ - ﷺ -، قَالَ لأخِيهِ: ارْكَبْ إِلَى هذا الوَادِي، فَاسمَعْ مِنْ قَوْلِهِ. فَرَجَعَ فَقَالَ: رَأَيْتُهُ يَأْمُرُ بِمَكَارِمِ الأَخْلَاقِ. [انظر: ٣٥٢٢]\n\n٦٠٣٣ - حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا حَمَّادٌ -هُوَ ابْنُ زَيْدٍ- عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - أَحْسَنَ النَّاسِ، وَأَجْوَدَ النَّاسِ، وَأَشْجَعَ النَّاسِ، وَلَقَدْ فَزِعَ أَهْلُ الْمَدِينَةِ ذَاتَ لَيْلَةٍ، فَانْطَلَقَ النَّاسُ قِبَلَ الصَّوْتِ، فَاسْتَقْبَلَهُمُ النَّبِيُّ - ﷺ - قَدْ سَبَقَ النَّاسَ إِلَى الصَّوْتِ وَهْوَ يَقُولُ: «لَنْ تُرَاعُوا، لَنْ تُرَاعُوا». وَهْوَ على فَرَسٍ لأَبِي طَلْحَةَ عُرْىٍ مَا عَلَيْهِ سَرْجٌ، فِي عُنُقِهِ سَيْفٌ، فَقَالَ: «لَقَدْ وَجَدْتُهُ بَحْرًا». أَوْ: «إِنَّهُ لَبَحْرٌ». [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح ١٠/ ٤٥٥]\n\n٦٠٣٤ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ ابْنِ الْمُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرًا - ﵁ - يَقُولُ: مَا سُئِلَ النَّبِيُّ - ﷺ - عَنْ شَيْءٍ قَطُّ فَقَالَ: لَا. [مسلم: ٢٣١١ - فتح ١٠/ ٤٥٥]\n\n٦٠٣٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي شَقِيقٌ، عَنْ مَسْرُوقٍ قَالَ: كُنَّا جُلُوسًا مَعَ عَبْدِ اللهِ بْنِ عَمْرٍو يُحَدِّثُنَا، إِذْ قَالَ: لَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - فَاحِشًا وَلَا مُتَفَحِّشًا، وَإِنَّهُ كَانَ يَقُولُ: «إِنَّ خِيَارَكُمْ أَحَاسِنُكُمْ أَخْلَاقًا». [انظر: ٣٥٥٩ - مسلم: ٢٣٢١ - فتح ١٠/ ٤٥٦]\n\n٦٠٣٦ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ - ﷺ - بِبُرْدَةٍ -فَقَالَ سَهْلٌ لِلْقَوْمِ: أَتَدْرُونَ مَا الْبُرْدَةُ؟ فَقَالَ الْقَوْمُ: هِيَ شَمْلَةٌ. فَقَالَ سَهْلٌ: هِيَ شَمْلَةٌ مَنْسُوجَةٌ فِيهَا حَاشِيَتُهَا-","vol":"28","page":350},{"text":"فَقَالَتْ: يَا رَسُولَ اللهِ، أَكْسُوكَ هَذِهِ. فَأَخَذَهَا النَّبِيُّ - ﷺ - مُحْتَاجًا إِلَيْهَا، فَلَبِسَهَا، فَرَآهَا عَلَيْهِ رَجُلٌ مِنَ الصَّحَابَةِ فَقَالَ: يَا رَسُولَ اللهِ، مَا أَحْسَنَ هَذِهِ! فَاكْسُنِيهَا. فَقَالَ: «نَعَمْ». فَلَمَّا قَامَ النَّبِيُّ - ﷺ - لَامَهُ أَصْحَابُهُ قَالُوا: مَا أَحْسَنْتَ حِينَ رَأَيْتَ النَّبِيَّ - ﷺ - أَخَذَهَا مُحْتَاجًا إِلَيْهَا، ثُمَّ سَأَلْتَهُ إِيَّاهَا، وَقَدْ عَرَفْتَ أَنَّهُ لَا يُسْأَلُ شَيْئًا فَيَمْنَعَهُ. فَقَالَ: رَجَوْتُ بَرَكَتَهَا حِينَ لَبِسَهَا النَّبِيُّ - ﷺ - لَعَلِّي أُكَفَّنُ فِيهَا. [انظر: ١٢٧٧ - فتح ١٠/ ٤٥٦]\n\n٦٠٣٧ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَتَقَارَبُ الزَّمَانُ وَيَنْقُصُ العَمَلُ، وَيُلْقَى الشُّحُّ وَيَكْثُرُ الْهَرْجُ». قَالُوا: وَمَا الْهَرْجُ؟ قَالَ: «الْقَتْلُ الْقَتْلُ». [انظر: ٨٥ - مسلم: ١٥٧ - فتح ١٠/ ٤٥٦]\n\n٦٠٣٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، سَمِعَ سَلاَّمَ بْنَ مِسْكِينٍ قَالَ: سَمِعْتُ ثَابِتًا يَقُولُ: حَدَّثَنَا أَنَسٌ - ﵁ - قَالَ: خَدَمْتُ النَّبِيَّ - ﷺ - عَشْرَ سِنِينَ، فَمَا قَالَ لِي: أُفٍّ. وَلَا: لِمَ صَنَعْتَ؟ وَلَا: أَلاَّ صَنَعْتَ؟. [انظر: ٢٧٦٨ - مسلم: ٢٣٠٩ - فتح ١٠/ ٤٥٦]\n(السَّخَاءِ) ممدود: الجود، واختلف السلف فيه هل هو مكتسب أم لا؟\nفقال ابن مسعود وغيره: هو غير مكتسب ولا يحمد عليها. وقال آخرون: هو مكتسب ولولا ذلك ما أمر الشرع به.\nثم قال: وَقَالَ ابن عَبَّاسٍ - ﵄ -: كَانَ رسول الله - ﷺ - أَجْوَدَ النَّاسِ، وَأَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ. وهذا سلف متصلًا، ثم قال: وقَالَ أَبُو ذَرٍّ لَمَّا بَلَغَهُ مَبْعَثُ النَّبِيِّ - ﷺ - لأخِيهِ: ارْكَبْ إِلَى هذا الوَادِي فَاسْمَعْ مِنْ قَوْلِهِ، فَرَجَعَ فَقَالَ: رَأَيْتُهُ يَأْمُرُ بِمَكَارِمِ الأَخْلَاقِ، وهذا سلف أيضًا.\nثم ساق ستة أحاديث مسندة:\nأحدها:\nحديث أَنَسٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - أَحْسَنَ النَّاسِ، وَأَجْوَدَ النَّاسِ، وَأَشْجَعَ النَّاسِ، الحديث وقد سلف.","vol":"28","page":351},{"text":"ومعنى: \"لم تُرَاعُوا\" لم تخافوا، من الروع، وأصله: لم تروعوا، تحركت الواو وقبلها حرف صحيح ساكن، فنقلت إليه الحركة وقلبت الواو ألفًا.\nوقوله: (على فرس عُري) هو بضم العين وإسكان الراء وتخفيف الياء على زنة فُعْل كذا في \"الصحاح\" وابن فارس (^١). قال ابن التين: وقرأناه بكسر الراء وتخفيف الياء.\nوقوله: (ما عليه سرج) أتى به على طريق البيان؛ لأن قوله: (عُرْيٍ) معناه: لا سرج عليه.\nوفيه: دلالة على طهارة عرق الفرس.\nوقوله: (\"وجدناه بَحْرًا\"). هو على الاتساع في الكلام، أي: واسع الجري.\nالحديث الثاني:\nحديث جابر: مَا سُئِلَ النَّبِيُّ - ﷺ - عَنْ شَيْءٍ قَطُّ فَقَالَ: لَا.\nالحديث الثالث:\nحديث عبد الله بن عمرو قَالَ: لَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - فَاحِشًا وَلَا مُتَفَحِّشًا، وَإِنَّهُ كَانَ يَقُولُ: \"إِنَّ خِيَارَكُمْ أحسنكم أَخْلَاقًا\".\nالحديث الرابع:\nحديث سَهْلِ بْنِ سَعْدٍ، وفيه: وَقَدْ عَرَفْتَ أَنَّهُ لَا يُسْأَلُ شَيْئًا فَيَمْنَعَهُ.\nالحديث الخامس:\nحديث أبي هُرَيْرَةَ - ﵁ - قَالَ النبي - ﷺ -: \"يَتَقَارَبُ الزَّمَانُ وَيَنْقُصُ العِلم، وَيُلْقَى الشُّحُّ وَيَكْثُرُ الهَرْجُ\". وهو القتل.\n_________\n(^١) \"الصحاح\" ٦/ ٢٤٢٤، \"مقاييس اللغة\" ص ٧٣٨.","vol":"28","page":352},{"text":"الحديث السادس:\nحديث أنس - ﵁ -: خَدَمْتُ النَّبِيَّ - ﷺ - عَشْرَ سِنِينَ، فَمَا قَالَ لِي: أُفٍّ. وَلَا: لِمَ صَنَعْتَ؟ وَلَا: أَلَّا صَنَعْتَ؟.\n(وأخرجه مسلم في الفضائل) (^١)، لا شك أن حسن الخلق من صفات النبيين والمرسلين وخيار المؤمنين، وكذلك السخاء من أشرف الصفات؛ لأن الله تعالى سمى نفسه الكريم الوهاب، وأما البخل فليس من صفات الأنبياء ولا الجلة الفضلاء، ألا ترى قوله - ﵇ - يوم حنين: \"لو كان عندي عدد سَمُر تهامة نعمًا لقسمته بينكم ثم لا تجدوني بخيلا\" (^٢) وقال ابن مسعود: أي داء أدوأ من البخل. وكان أبو حنيفة لا يجيز شهادة البخيل، فقيل له في ذلك، فقال: إنه نقص، ويحمله النقص على أن يأخذ فوق حقه.\nفصل:\n(الْبُرْدَةُ) قد فسرت في الأصل بأنها (الشملة منسوجة فيها حاشيتها).\nوقال الداودي: تكون من صوف وكتان وقطن وتكون صغيرة كالمئزر وكبيرة كالرداء، وقيل لها: الشملة؛ لأنها يشتمل بها.\nوقوله (منسوج فيها حاشيتها). يعني: أنها لم تقطع من بردة، ولكن فيها حاشيتها، وقال الجوهري: الشملة: (كل ما) (^٣) يشتمل به (^٤)،\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٢٨٢١) كتاب: الجهاد، باب: الشجاعة في الحرب، من حديث جبير بن مطعم بنحوه، ورواه بلفظه الطبراني في \"الأوسط\" ٢/ ٢٤٢ (١٨٦٤) من حديث عبد الله بن عمرو بن العاص.\n(^٣) في (ص ٢): كساء.\n(^٤) \"الصحاح\" ٥/ ١٧٣٩.","vol":"28","page":353},{"text":"والحاشية واحدة حواشي الثوب، وهي جوانبه (^١). وفي \"جامع القزاز\": حاشية الثوب: ناحيتاه، اللتان في طرفهما الهدب.\nفصل:\nقوله في حديث أبي هريرة - ﵁ -: \"يتقارب الزمان\" قيل: أراد قرب الساعة، يقول: إذا كان آخر الزمان كان من علامة الساعة الهرج والشُّح، ونقص الآجال، وقيل: أراد قصر مدة الأزمنة ونقصها عما جرت به العادة وهو معنى الحديث الآخر: \"تكون السنة كالشهر، والشهر كالجمعة، والجمعة كاليوم، واليوم كالساعة، والساعة كاحتراق السعفة\" (^٢). وقيل: أراد قِصرُ الأعمار. وقيل: أراد تقارب أحوال الناس في الشر والفساد. وقيل: معناه: يستوي ليله ونهاره. وقال الداودي: يقال: عند قيام الساعة تقصر ساعات النهار ويقرب النهار من الليل.\nفصل:\n(\"وينقص العلم\"). أي: يقل، ويقل أهله، يريد عمل الطاعات. وقيل: ظهور الخيانة في الأمانات، والصناعات.\nوقوله: (\"وَيَكْثُرُ الهَرْجُ\")، وهو القَتْلُ. قال الخطابي: هو بلسان الحبشة. وقال ابن فارس: إنه الفتنة والاختلاط، وقد هرج الناس يهرجون بالكسر هرجًا، وهكذا ذكره الهروي، وتأول الحديث عليه.\nوذكر الجوهري الحديث، وأنه - ﵇ - قال: \"هو القتل\" ولا يبعد أن\n_________\n(^١) \"الصحاح\" ٦/ ٢٣١٣.\n(^٢) رواه أحمد ٢/ ٥٣٧ - ٥٣٨ من حديث أبي هريرة، ورواه بنحوه الترمذي (٢٣٣٢) من حديث أنس.","vol":"28","page":354},{"text":"يسمى الشيء باسم ما يئول إليه؛ لأن الفتنة والاختلاط يكون عنها الموت، وكلهم ضبطه بسكون الراء (^١).\nوقوله: (\"وَيُلْقَى الشُّحُّ\") أي: البخل.\nفصل:\n(أفٍّ): كلمة تقال عند تكرُّه الشيء، وفيها لغات عديدة ذكر الجوهري منها تثليث الفاء مع التنوين وعدمه (^٢).\nفصل:\nإن قلت: ما وجه قوله - ﵇ -: \"خِيَاركُمْ أَحَاسِنُكُمْ أَخْلَاقًا\" وهل الأخلاق مكتسبة فيتخير العبد منها أحسنها ويترك أقبحها؟ فإن كان كذلك فما وجه قوله - ﵇ -: \"اللهم كما حسنت خَلقي فحسن خُلقي\" (^٣) ومثله ما سأل ربه من ذلك بتحسين خلقه وأنت عالم أنه لا يحسنه غير ربه، فإذا كان الخلق فعلًا له لم يكن أيضًا محسن غيره، وفي ذلك بطلان حمد العبد عليه إن كان حسنًا، وترك ذمه إن كان سيئًا، فإن قلت ذلك كذلك قيل له: فما وجه قوله - ﵇ -: \"أكمل المؤمنين إيمانًا أحسنهم خلقًا\" (^٤) و\"إن الرجل ليبلغ بحسن خلقه درجة الصائم القائم\" (^٥) وقد علمنا أن العبد إنما يثاب على ما اكتسبه لا على ما خلق له من أعضاء جسده. قيل: قد اختلف السلف في ذلك،\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٨٣، \"مجمل اللغة\" ٢/ ٩٠٤، \"الصحاح\" ١/ ٣٥٠.\n(^٢) \"الصحاح\" ٤/ ١٣٣١.\n(^٣) رواه أحمد ١/ ٤٠٣، وابن حبان ٣/ ٢٣٩ (٩٥٩) من حديث ابن مسعود.\n(^٤) رواه أبو داود (٤٦٨٢)، والترمذي (١١٦٢) من حديث أبي هريرة، وقال الترمذي: حسن صحيح.\n(^٥) رواه أحمد ٦/ ١٨٧، وابن حبان ٢/ ٢٢٨ - ٢٢٩ (٤٨٠) من حديث عائشة.","vol":"28","page":355},{"text":"فقال بعضهم: الخلق حسنه وقبيحه جبلة في العبد كلونه وبعض أجزاء جسمه، وقد أسلفنا ذلك مختصرًا.\nذكر من قال ذلك: روي عن ابن مسعود أنه ذكر عنده رجل فذكروا من خلقه، فقال: أرأيتم لو قطعتم رأسه أكنتم تستطيعون أن تخلقوا (^١) رأسه؟ قالوا: لا. قال فلو قطعتم يده أكنتم تخلقون (^٢) له يدًا؟ قالوا: لا. قال: فإنكم لن تستطيعوا أن تغيروا خلقه (^٣). وقال ابن مسعود: فرغ من أربعة: الخَلق والخُلق والرزق والأجل (^٤).\nوقال الحسن: من أعطي حسن الصورة وخُلقًا حسنًا وزوجة صالحة فقد أعطي خير الدنيا والآخرة. واعتلوا بما رواه الهمداني عن ابن مسعود، عن رسول الله - ﷺ - قال: \"إن الله تعالى قسم بينكم أخلاقكم كما قسم بينكم أرزاقكم\" (^٥) قالوا: فهذا الحديث يبين أن الأخلاق من إعطاء الله عباده، ألا ترى تفاوتهم فيه كتفاوتهم في الجبن والشجاعة، والبخل والجود، ولو كان الخلق اكتسابًا للعبد لم تختلف أحوال الناس فيه، ولكن ذلك غريزة.\nفإن قلت: فإن كان كذلك فما وجه ثواب الله على حسن الخلق إن كان غريزة؟ قيل: إنه لم يُثِبْ على خلقه ما خلق وإنما أثابه على استعماله\n_________\n(^١) في الأصل: تجعلوا.\n(^٢) في الأصل: تجعلون.\n(^٣) رواه الطبراني ٩/ ١٧٨ (٨٨٨٤)، وقال الهيثمي في \"المجمع\" ٧/ ١٩٦: رجاله ثقات.\n(^٤) رواه الطبراني ٩/ ١٩٣ (٨٩٥٣)، والدارقطني ٤/ ٢٠٠.\n(^٥) رواه أحمد ١/ ٣٨٧، والحاكم ٢/ ٤٤٧ من طريق مرة الهمداني، عن ابن مسعود مرفوعًا، ورواه البخاري في \"الأدب المفرد\" (٢٧٥) من طريق مرة أيضًا موقوفًا.\nوانظر \"السلسلة الصحيحة\" (٢٧١٤).","vol":"28","page":356},{"text":"ما خلق فيه من ذلك فيما أمر باستعماله فيه نظير الشجاعة المخلوقة فيه، وأمره باستعمالها عند لقاء عدوه، وأثابه على ذلك، وإن استعملها في غير لقاء عدوه عاقبه على ذلك، فالثواب والعقاب على الطاعة والمعصية لا على ما خلق الله في العبد. وقال آخرون: أخلاقه -حسنها وسيئها- مكتسبة فيحمد على الجميل منها، ويثاب على ما كان منها طاعة، ويعاقب على ما كان منها معصية. ولولا أنها للعبد كسب لبطل الأمر به والنهي عنه.\nقوله - ﵇ - لمعاذ: \"اتق الله حيثما كنت وخالق الناس بخلق حسن\" (^١) البيان عن صحة ما قلناه؛ لأن ذلك لو كان طبعًا في العبد هيأه الله عليه لاستحال الأمر به والنهي عن خلافه كاستحالة أمر (من) (^٢) لا بصر له بأن يكون له بصر، ولذلك كان الحكماء يوصون بالحسن منه، وروى ابن عيينة عن عبد الملك بن عمير، عن قبيصة بن جابر قال: قال لي عمر بن الخطاب: يا قبيصة، أراك شابًا فصيح اللسان فسيح الصدر، وقد يكون في الرجل عشرة أخلاق، تسعة صالحة وخلق سيئ، فيفسد التسعة الصالحة الخلق السيئ، فاتق عثرات الشباب (^٣).\nوقال الشعبي: قال صعصعة بن صوحان لابن أخيه زيد بن صوحان:\nخالص المؤمن وخالق الفاجر، فإن الفاجر يرضى منك بالخلق الحسن (^٤).\n_________\n(^١) رواه الترمذي (١٩٨٧)، وأحمد ٥/ ١٥٣ عن أبي ذر، ومعاذ.\n(^٢) من (ص ٢).\n(^٣) رواه البيهقي ٥/ ١٨١.\n(^٤) رواه إسحاق بن راهويه في \"مسنده\" ٣/ ١٠١٧.","vol":"28","page":357},{"text":"<span data-type='title' id=toc-3664>٤٠ - باب كَيْفَ يَكُونُ الرَّجُلُ فِي أَهْلِهِ</span>؟\n٦٠٣٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ قَالَ: سَأَلْتُ عَائِشَةَ: مَا كَانَ النَّبِيُّ - ﷺ - يَصْنَعُ فِي أَهْلِهِ؟ قَالَتْ: كَانَ فِي مِهْنَةِ أَهْلِهِ، فَإِذَا حَضَرَتِ الصَّلَاةُ قَامَ إِلَى الصَّلَاةِ. [انظر: ٦٧٦ - فتح ١٠/ ٤٦١]\nذكر فيه حديث الأَسْوَدِ قَالَ: سَأَلْتُ عَائِشَةَ - ﵂ -: مَا كَانَ النَّبِيُّ - ﷺ - يَصْنَعُ فِي أَهْلِهِ؟ قَالَتْ: كَانَ فِي مِهْنَةِ أَهْلِهِ، فَإِذَا حَضَرَتِ الصَّلَاةُ قَامَ إِلَى الصَّلَاةِ.\n(هذا الحديث سلف في الصلاة) (^١).\nالمهنة -بكسر الميم وفتحها- قال شمر عن مشايخه: هي بنصب الميم، وكسرها خطأ، وكذا في \"الصحاح\" أنها بالفتح، وزاد: حكى أبو زيد والكسائي الكسر، وأنكره الأصمعي (^٢).\nقال ابن التين: وبالكسر قرأناه، ولا شك أن أخلاق الأنبياء والمرسلين التواضع والتذلل في أفعالهم، والبعد عن الترفه والتنعم، فكانوا يمتهنون أنفسهم فيما تعين لهم؛ ليسنوا بذلك فيُسلك سبيلهم وتُقْتَفَى (آثارهم) (^٣).\nوقول عائشة - ﵂ -: (كان في مهنة أهله)، يدل على دوام ذلك من فعله متى عرض له ما يحتاج إلى إصلاحه؛ لئلا يخلد إلى الدعة والرفاهية التي ذمها الله وأخبر أنها من صفات غير المؤمنين، فقال: ﴿وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا﴾ [المزمل: ١١].\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\" ٦/ ٢٢٠٩، مادة (مهن).\n(^٣) من (ص ٢).","vol":"28","page":358},{"text":"روى سفيان، عن هشام بن عروة، عن أبيه، عن عائشة - ﵂ - أنه سألها: ما كان عمل رسول الله - ﷺ - في بيته؟ قالت: يخصف النعل ويرقع الثوب (^١).\nوفي حديث آخر: \"أما أنا فأتزر بالكساء وأجلس بالأرض وأحلب شاة أهلي\" وقال ابن مسعود: إن الأنبياء من قبلكم كانوا يلبسون الصوف، ويركبون الحمر، ويحلبون الغنم. وهذِه كانت سيرة سلف هذِه الأمة، ويأتي في باب التواضع من الرقاق جملة من سيرتهم في ذلك.\n_________\n(^١) رواه أحمد ٦/ ١٦٧، والبخاري في \"الأدب المفرد\" (٥٤٠).","vol":"28","page":359},{"text":"<span data-type='title' id=toc-3665>٤١ - باب المِقَةِ مِنَ اللهِ تَعَالَى</span>\n٦٠٤٠ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أَحَبَّ اللهُ عَبْدًا نَادَى جِبْرِيلَ: إِنَّ اللهَ يُحِبُّ فُلَانًا، فَأَحِبَّهُ. فَيُحِبُّهُ جِبْرِيلُ، فَيُنَادِي جِبْرِيلُ فِي أَهْلِ السَّمَاءِ: إِنَّ اللهَ يُحِبُّ فُلَانًا، فَأَحِبُّوهُ. فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ الْقَبُولُ فِي أَهْلِ الأَرْضِ». [انظر: ٣٢٠٩ - مسلم: ٢٦٣٧ - فتح ١٠/ ٤٦١]\nذكر فيه حديث مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا أَحَبَّ اللهُ العبدَ نَادى جِبْرِيلَ: إِنَّ اللهَ يُحِبُّ فُلَانًا، فَأَحِبَّهُ. فَيُحِبُّهُ جِبْرِيلُ، فَيُنَادِي جِبْرِيلُ فِي أَهْلِ السَّمَاءِ: إِنَّ اللهَ يُحِبُّ فُلَانًا، فَأَحِبُّوهُ. فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ القَبُولُ فِي الأَرْضِ\".\nالشرح:\n(المقة) بكسر الميم وفتح القاف (المحبة) (^١)، والهاء عوض من الواو مثل سَنة وسِنة، يقال: ومق يمق -بالكسر فيهما- أي: أحب، المراد: بوضع القبول المحبة في الناس، قيل: هو معنى قوله تعالى: ﴿سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا﴾ [مريم: ٩٦]، قال ابن عباس: يحبهمِ ويحببهم إلى الناس (^٢)، وقال بعض أهل التفسير في قوله تعالى: ﴿وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي﴾ [طه: ٣٩] أي: حببتك إلى عبادي، وروى مالك حديث أبي هريرة - ﵁ -، عن سهيل، عن أبيه، عنه، وقال فيه مالك: لا أحسبه إلا قال في البغض مثل ذلك (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) رواه ابن أبي شيبة ٧/ ١٥١ (٣٤٧٧٦).\n(^٣) \"الموطأ\" ص ٥٩١ (١٥).","vol":"28","page":360},{"text":"(وهذا أخرجه مسلم عن زهير بن حرب، عن جرير، عن سهيل به، وذكر المحبة، ثم قال: \"وإذا أبغض عبدًا؛ دعا جبريل - ﵇ - فيقول: إني أبغض فلانًا، قال: فيبغضه جبريل، ثم ينادي في أهل السماء: إن الله يبغض فلانًا فأبغضوه قال: فيبغضوه، ثم توضع له البغضاء في الأرض\".\nثم قال: ثنا قتيبة بن سعيد، ثنا يعقوب -يعني: ابن عبد الرحمن القاري- وقال قتيبة: ثنا عبد العزيز -يعني الدراوردي، وحدثناه سعيد بن عمرو الأشعثي، أنا عبثر، عن العلاء بن المسيب، وحدثني هارون بن سعيد الأيلي، ثنا ابن وهب، حدثني مالك، كلهم عن سهيل بهذا الإسناد، غير أن حديث العلاء ليس فيه ذكر البغض (^١).\nفائدة) (^٢):\nفدلت زيادة مالك في هذا الحديث على خلاف ما تقوله القدرية: إن الشر من فعل العبد وليس بخلق الله، وبأن كل خير وشرٍّ، نفع وضر من خلق الله، لا خالق غيره، تعالى الله عما يشركون.\n_________\n(^١) مسلم (٢٦٣٧/ ١٥٧) كتاب البر والصلة والآداب، باب إذا أحب الله عبدًا حببه إلى عباده.\n(^٢) من (ص ٢).","vol":"28","page":361},{"text":"<span data-type='title' id=toc-3666>٤٢ - باب الحُبِّ فِي اللهِ</span>\n٦٠٤١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا يَجِدُ أَحَدٌ حَلَاوَةَ الإِيمَانِ حَتَّى يُحِبَّ الْمَرْءَ، لَا يُحِبُّهُ إِلاَّ لِلَّهِ، وَحَتَّى أَنْ يُقْذَفَ فِي النَّارِ أَحَبُّ إِلَيْهِ مِنْ أَنْ يَرْجِعَ إِلَى الْكُفْرِ بَعْدَ إِذْ أَنْقَذَهُ اللهُ، وَحَتَّى يَكُونَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا». [انظر: ١٦ - مسلم: ٤٣ - فتح ١٠/ ٤٦٣]\nذكر فيه حديث أَنَسٍ - ﵁ - قَالَ: قَالَ رسول الله - ﷺ -: \"لَا يَجِدُ أَحَدٌ حَلَاوَةَ الإِيمَانِ حَتَّى يُحِبَّ المَرْءَ، لَا يُحِبُّهُ إِلَّا لله، وَحَتَّى أَنْ يُقْذَفَ فِي النَّارِ أَحَبُّ إِلَيْهِ مِنْ أَنْ يَرْجِعَ إِلَى الكُفْرِ بَعْدَ إِذْ أَنْقَذَهُ اللهُ، وَحَتَّى يَكُونَ اللهُ (-﷿-) (^١) وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا\".\nهذا الحديث سلف في الإيمان، ومعنى: (\"أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا\") أي: أنه يحبهما أشد من نفسه ومن جميع الخلق، وصفة التحاب في الله أن يكون كل واحد منهما لصاحبه في تواصلهما وتحابهما بمنزلة نفسه في كل ما نابه، كما روى الشعبي عن النعمان بن بشير قال: سمعت رسول الله - ﷺ - يقول: \"مثل المؤمنين كمثل الجسد، إذا اشتكى منه شيئًا تداعى له سائر الجسد\" (^٢)، وكقوله - ﵇ -: \"المؤمن للمؤمن كالبينان يشد بعضه بعضًا\" سلف قريبًا (^٣)، وروى شريك بن أبي نمر، عن أنس مرفوعًا: \"المؤمن مرآة المؤمن\" (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٦٠١١) كتاب: الأدب، باب: رحمة الناس والبهائم.\n(^٣) سلف برقم (٦٠٢٦) باب: تعاون المؤمنين بعضهم بعضًا، من حديث أبي موسى.\n(^٤) رواه الطبراني في \"الأوسط\" ٢/ ٣٢٥ (٢١١٤)، والقضاعي في \"مسند الشهاب\" ١/ ١٠٥ - ١٠٦ (١٢٤).","vol":"28","page":362},{"text":"ورواه عبد الله بن أبي رافع، عن أبي هريرة مرفوعًا بزيادة: \"إذا رأى فيه عيبًا، أصلحه\" (^١).\nقال الطبري: فالأخ المؤاخي في الله كالذي وصف به الشارع المؤمن للمؤمن في أن كل واحد منهما لصاحبه بمنزلة الجسد الواحد؛ لأن ما سرَّ أحدهما سرَّ الآخر، وما ساء أحدهما ساء الآخر، وأن كل واحد منهما عون لصاحبه في أمر الدنيا والآخرة كالبنيان، وكالمرآة له في توقيفه إياه على عيوبه ونصيحته له في المشهد والمغيب، وتعريفه إياه من خطئه وما فيه صلاحه ما يخفى عليه. وهذا النوع في زماننا هذا أعز من الكبريت الأحمر، وقد قيل: هذا قبل هذا الزمان، كان يونس بن عبيد يقول: ما أنت بواجدٍ شيئًا أجل من أخ في الله أو درهم طيب (^٢).\nفإن قلت: الحب في الله والبغض فيه واجب هو أم فضل؟ قيل: بل واجب، وهو قول مالك، يدل له رواية الأعمش، عن أبي صالح، عن أبي هريرة مرفوعًا: \"والذي نفسي بيدي لا تدخلون الجنة حتى تؤمنوا، ولا تؤمنوا حتى تحابوا، ألا أدلكم على أمر إذا فعلتموه تحاببتم، أفشوا السلام بينكم\" (^٣) وما أمرهم به فعليهم العمل به، ألا ترى أنه - ﵇ - أقسم حق القسم بما ذكر، فحقيق على كل ذي لب أن يخلص (المودة) (^٤) والحب لأهل الإيمان، فقد روي عن رسول الله - ﷺ -: \"إن الحب في الله والبغض فيه من أوثق عرى الإيمان\" من حديث\n_________\n(^١) رواه البخاري في \"الأدب المفرد\" (٢٣٨).\n(^٢) رواه أبو نعيم في \"الحلية\" ٣/ ١٧.\n(^٣) رواه مسلم (٥٤) كتاب: الإيمان، باب: لا يدخل الجنة إلا المؤمنون.\n(^٤) في (ص ٢): الموجدة.","vol":"28","page":363},{"text":"ابن مسعود والبراء (^١).\nوروي عن ابن مسعود قال: أوحى الله إلى نبي من الأنبياء أن قل لفلان الزاهد: أما زهدك في الدنيا فتعجلت به راحة نفسك وأما انقطاعك إليَّ فقد تعززت بي فماذا عملت فيما لي عليك؟ قال: يا رب، ومالك عليَّ؟ قال: هل واليت لي وليًّا، وعاديت (في) (^٢) عدوًّا (^٣).\n_________\n(^١) حديث ابن مسعود رواه الطيالسي ١/ ٢٩٥ (٣٧٦)، والطبراني ١٠/ ٢٢٠ (١٠٥٣١)، والحاكم ٢/ ٤٨٠. وحديث البراء رواه أحمد ٤/ ٢٨٦، والطيالسي ٢/ ١١٠ (٧٨٣)، وابن أبي شيبة ٦/ ١٦٩ (٣٠٤١١).\n(^٢) في الأصل: لي.\n(^٣) رواه أبو نعيم في \"الحلية\" ١٠/ ٣١٦ - ٣١٧.","vol":"28","page":364},{"text":"<span data-type='title' id=toc-3667>٤٣ - باب قَوْلِ اللهِ -﷿-: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَى﴾ إلى ﴿الظَّالِمُونَ﴾. [الحجرات: ١١]</span>\n٦٠٤٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَمْعَةَ قَالَ: نَهَى النَّبِيُّ - ﷺ - أَنْ يَضْحَكَ الرَّجُلُ مِمَّا يَخْرُجُ مِنَ الأَنْفُسِ، وَقَالَ: «بِمَ يَضْرِبُ أَحَدُكُمُ امْرَأَتَهُ ضَرْبَ الْفَحْلِ، ثُمَّ لَعَلَّهُ يُعَانِقُهَا». وَقَالَ الثَّوْرِيُّ وَوُهَيْبٌ وَأَبُو مُعَاوِيَةَ، عَنْ هِشَامٍ: «جَلْدَ الْعَبْدِ». [انظر: ٣٣٧٧ - مسلم: ٢٨٥٥ - فتح ١٠/ ٤٦٣]\n\n٦٠٤٣ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا عَاصِمُ بْنُ مُحَمَّدِ بْنِ زَيْدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ - بِمِنًى: «أَتَدْرُونَ أَيُّ يَوْمٍ هَذَا؟». قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «فَإِنَّ هَذَا يَوْمٌ حَرَامٌ، أَفَتَدْرُونَ أَيُّ بَلَدٍ هَذَا؟». قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «بَلَدٌ حَرَامٌ، أَتَدْرُونَ أَيُّ شَهْرٍ هَذَا؟». قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «شَهْرٌ حَرَامٌ». قَالَ: «فَإِنَّ اللهَ حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ، كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا». [انظر: ١٧٤٢ - فتح ١/ ٤٦٣]\nذكر فيه حديث سُفْيَانَ عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ زَمْعَةَ قَالَ: نَهَى رسول الله - ﷺ - أَنْ يَضْحَكَ الرَّجُلُ مِمَّا يَخْرُجُ مِنَ الأَنْفُسِ، وَقَالَ: \"بِمَ يَضْرِبُ أَحَدُكُمُ امْرَأَتَهُ ضَرْبَ الفَحْلِ، ثُمَّ لَعَلَّهُ يُعَانِقُهَا\". وَقَالَ الثَّوْرِيُّ وَوُهَيْبٌ وَأَبُو مُعَاوِيَةَ، عَنْ هِشَامٍ: \"جَلْدَ العَبْدِ\".\nوحديث ابن عُمَرَ - ﵄ - قَالَ: قَالَ رسول الله - ﷺ - بمِنًى: \"أَتَدْرُونَ أَيُّ يَوْمٍ هذا؟ \". قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. إلى أن قال: \"فَإِنَّ اللهَ حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ، كَحُرْمَةِ يَوْمِكُمْ هذا فِي بَلَدِكُمْ هذا فِي شَهْرِكُمْ هذا\".","vol":"28","page":365},{"text":"(وهذا الحديث سلف في الحج) (^١)، قال المفسرون في الآية المذكورة معنى ﴿لَا يَسْخَرْ﴾: لا يطعن بعضهم على بعض، أي: لا يستهزئ قوم بقوم. ﴿عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ﴾ عند الله، ومن هذا المعنى نهيه - ﵇ - أن تضحك مما يخرج من الأنفس أي: من الإحداث؛ لأن الله سوى بين خلقه الأنبياء وغيرهم في ذلك، فقال في مريم وعيسى ﵉: ﴿كَانَا يَأْكُلَانِ الطَّعَامَ﴾ [المائدة: ٧٥] كناية عن الغائط، ومن المحال أن يضحك أحد من غيره أو بغيره بما يأتي هو بمثله ولا ينفك منه، وقد حرم الله عرض المؤمن، كما حرم دمه وماله، فلا يحل الهزء ولا السخرية بأحدٍ، وأصل هذا إعجاب المرء بنفسه وازدراء غيره، وكان يقال: من العجب أن ترى لنفسك الفضل على الناس وتمقتهم ولا تمقت نفسك.\nوقد روى ثابت، عن أنس - ﵁ -، أنه - ﵇ - قال: \"لو لم تكونوا تذنبون لخشيت عليكم ما هو أكبر من ذلك: العجب، العجب\" (^٢).\nوقال مطرف: لأن أبيت نائمًا وأصبح نادمًا أحب إلى من أن أبيت قائمًا وأصبح معجبًا (^٣).\nوقال خالد الربعي: في الإنجيل مكتوب: المستكبر على أخيه بالدين بمنزلة القاتل.\n_________\n(^١) من (ص ٢).\n(^٢) رواه البزار كما في \"كشف الأستار\" (٣٦٣٣)، والبيهقي في \"الشعب\" ٥/ ٤٥٣ (٧٢٥٥). وقال الحافظ العراقي في \"المغني عن حمل الأسفار\" ٢/ ٩٦٦ (٣٥٣٣): فيه سلام بن أبي الصهباء، قال البخاري: منكر الحديث، وقال أحمد: حسن الحديث، ورواه الديلمي في \"مسند الفردوس\" من حديث أبي سعيد بسند ضعيف جدًّا.\n(^٣) رواه أبو نعيم في \"الحلية\" ٢/ ٢٠٠.","vol":"28","page":366},{"text":"<span data-type='title' id=toc-3668>٤٤ - باب مَا يُنْهَى مِنَ السِّبَابِ وَاللَّعْنِ</span>\n٦٠٤٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ قَالَ: سَمِعْتُ أَبَا وَائِلٍ يُحَدِّثُ عَنْ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ». تَابَعَهُ غُنْدَرٌ، عَنْ شُعْبَةَ. [انظر: ٤٨ - مسلم: ٦٤ - فتح ١٠/ ٤٦٤]\n\n٦٠٤٥ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنِ الُسَيْنِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، حَدَّثَنِي يَحْيَى بْنُ يَعْمَرَ، أَنَّ أَبَا الأَسْوَدِ الدِّيلِيَّ حَدَّثَهُ، عَنْ أَبِي ذَرٍّ - ﵁ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَرْمِى رَجُلٌ رَجُلًا بِالْفُسُوقِ، وَلَا يَرْمِيهِ بِالْكُفْرِ، إِلاَّ ارْتَدَّتْ عَلَيْهِ، إِنْ لَمْ يَكُنْ صَاحِبُهُ كَذَلِكَ». [انظر: ٣٥٠٨ - مسلم: ٦١ - فتح ١٠/ ٤٦٤]\n\n٦٠٤٦ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ، عَنْ أَنَسٍ قَالَ: لَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - فَاحِشًا وَلَا لَعَّانًا وَلَا سَبَّابًا، كَانَ يَقُولُ عِنْدَ الْمَعْتَبَةِ: «مَا لَهُ، تَرِبَ جَبِينُهُ». [انظر: ٦٠٣١ - فتح ١٠/ ٤٦٤]\n\n٦٠٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي قِلَابَةَ، أَنَّ ثَابِتَ بْنَ الضَّحَّاكِ -وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ- حَدَّثَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ حَلَفَ عَلَى مِلَّةٍ غَيْرِ الإِسْلَامِ فَهْوَ كَمَا قَالَ، وَلَيْسَ عَلَى ابْنِ آدَمَ نَذْرٌ فِيمَا لَا يَمْلِكُ، وَمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ فِي الدُّنْيَا عُذِّبَ بِهِ يَوْمَ الْقِيَامَةِ، وَمَنْ لَعَنَ مُؤْمِنًا فَهْوَ كَقَتْلِهِ، وَمَنْ قَذَفَ مُؤْمِنًا بِكُفْرٍ فَهْوَ كَقَتْلِهِ». [انظر: ١٣٦٣ - مسلم: ١١٠ - فتح ١٠/ ٤٦٤]\n\n٦٠٤٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي عَدِيُّ بْنُ ثَابِتٍ قَالَ: سَمِعْتُ سُلَيْمَانَ بْنَ صُرَدٍ -رَجُلًا مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - قَالَ: اسْتَبَّ رَجُلَانِ عِنْدَ النَّبِيِّ - ﷺ - فَغَضِبَ أَحَدُهُمَا، فَاشْتَدَّ غَضَبُهُ حَتَّى انْتَفَخَ وَجْهُهُ وَتَغَيَّرَ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ الَّذِي يَجِدُ». فَانْطَلَقَ إِلَيْهِ الرَّجُلُ فَأَخْبَرَهُ بِقَوْلِ النَّبِيِّ - ﷺ - وَقَالَ: تَعَوَّذْ بِاللهِ مِنَ الشَّيْطَانِ. فَقَالَ: أَتُرَى بِي بَأْسٌ؟ أَمَجْنُونٌ أَنَا؟ اذْهَبْ. [انظر: ٣٢٨٢ - مسلم: ٢٦١٠ - فتح ١٠/ ٤٦٥]","vol":"28","page":367},{"text":"٦٠٤٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ حُمَيْدٍ قَالَ: قَالَ أَنَسٌ: حَدَّثَنِي عُبَادَةُ بْنُ الصَّامِتِ قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - لِيُخْبِرَ النَّاسَ بِلَيْلَةِ الْقَدْرِ، فَتَلَاحَى رَجُلَانِ مِنَ الْمُسْلِمِينَ، قَالَ النَّبِيُّ - ﷺ -: «خَرَجْتُ لأُخْبِرَكُمْ، فَتَلَاحَى فُلَانٌ وَفُلَانٌ، وَإِنَّهَا رُفِعَتْ، وَعَسَى أَنْ يَكُونَ خَيْرًا لَكُمْ، فَالْتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالْخَامِسَةِ». [انظر: ٤٩ - فتح ١٠/ ٤٦٥]\n\n٦٠٥٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنِ المَعْرُورِ، عَنْ أَبِي ذَرٍّ، قَالَ: رَأَيْتُ عَلَيْهِ بُرْدًا وَعَلَى غُلَامِهِ بُرْدًا فَقُلْتُ: لَوْ أَخَذْتَ هَذَا فَلَبِسْتَهُ كَانَتْ حُلَّةً، وَأَعْطَيْتَهُ ثَوْبًا آخَرَ. فَقَالَ: كَانَ بَيْنِي وَبَيْنَ رَجُلٍ كَلَامٌ، وَكَانَتْ أُمُّهُ أَعْجَمِيَّةً، فَنِلْتُ مِنْهَا، فَذَكَرَنِي إِلَى النَّبِيِّ - ﷺ -، فَقَالَ لِي: «أَسَابَبْتَ فُلَانًا؟». قُلْتُ: نَعَمْ. قَالَ: «أَفَنِلْتَ مِنْ أُمِّهِ؟». قُلْتُ: نَعَمْ. قَالَ: «إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ». قُلْتُ: عَلَى حِينِ سَاعَتِي هَذِهِ مِنْ كِبَرِ السِّنِّ! قَالَ: «نَعَمْ، هُمْ إِخْوَانُكُمْ، جَعَلَهُمُ اللهُ تَحْتَ أَيْدِيكُمْ، فَمَنْ جَعَلَ اللهُ أَخَاهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ، وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ، وَلَا يُكَلِّفُهُ مِنَ الْعَمَلِ مَا يَغْلِبُهُ، فَإِنْ كَلَّفَهُ مَا يَغْلِبُهُ فَلْيُعِنْهُ عَلَيْهِ». [انظر: ٣٠ - مسلم: ١٦٦١ - فتح ١٠/ ٤٦٥]\nذكر فيه أحاديث:\nأحدها:\nحديث أبي وَائِلٍ أخرجه عن سليمان بن حرب، ثنا شعبة، عن منصور، عَنْ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"سِبَابُ المُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ\". تَابَعَهُ غُنْدَرٌ، عَنْ شُعْبَةَ.\nوالفسوق: الإثم، وأصله: الخروج عن طريق الحق والعدل.\nومعنى \"قِتَالُهُ كُفْرٌ\": إن استحله، وقال الداودي: إن قتاله على غير تأويل مستنكر كتأويل الخوارج فهو أعظم من ذلك، وهو مبتدع، فإن قاتله بتأويل قريب كتأويل إسلامه في وصيته فهو معذور فيه.","vol":"28","page":368},{"text":"الحديث الثاني:\nحديث يَحْيَى بْنِ يَعْمَرَ، أَنَّ أَبَا الأَسْوَدِ الدِّيلِيَّ حَدَّثَهُ، عَنْ أَبِي ذَرٍّ - ﵁ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا يَرْمِي رَجُلٌ رَجُلًا بِالْفُسُوقِ، وَلَا يَرْمِيهِ بِالْكُفْرِ، إِلَّا ارْتَدَّتْ عَلَيْهِ، إِنْ لَمْ يَكُنْ صَاحِبُهُ كَذَلِكَ\".\nو(أَبَو الأَسْوَدِ): ظالم بن عمرو بن سفيان بن عمرو بن حلس بن نفاثة بن عدي بن الديل بن بكر بن عبد مناة بن كنانة، شهد صفين مع علي، وولّي قضاء البصرة لابن عباس، ومات بها في الطاعون الجارف، وأول من تكلم بالنحو، هكذا سماه ابن الكلبي، وقال غيره: ظالم بن سارق، وقيل: عكسه.\nو(أبو ذَرٍّ): اسمه جندب بن جنادة بن سفيان بن عبيد بن حرام بن غفار.\nالحديث الثالث:\nحديث أَنَسٍ قَالَ: لَمْ يَكُنْ رَسُولُ اللهِ - ﷺ - فَاحِشًا وَلَا لَعَّانًا. الحديث سلف قريبًا.\nالرابع:\nحديث ثابت بن الضحاك مرفوعًا \"مَنْ حَلَفَ عَلَى مِلَّةٍ غَيْرِ الإِسْلَامِ فَهْو كَمَا قَالَ، -قال-: وَلَيْسَ عَلَى ابن آدَمَ نَذْرٌ فِيمَا لَا يَمْلِكُ، وَمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ (فِي الدُّنْيَا) (^١) عُذِّبَ بِهِ يَوْمَ القِيَامَةِ، وَمَنْ لَعَنَ مُؤْمِنًا فَهْو كَقَتْلِهِ، وَمَنْ قَذَفَ مُؤْمِنًا بِكُفْرٍ فَهْو كَقَتْلِهِ\". وفي بعض الروايات: \"من حلف متعمدًا\" (^٢) أي: حلف على وجه التعظيم.\n_________\n(^١) عليها في الأصل: (لا .. إلى).\n(^٢) سلف برقم (١٣٦٣) كتاب: الجنائز، باب: ما جاء في قاتل النفس، بلفظ \"من حلف بملة غير الإسلام، كاذبًا متعمدًا\".","vol":"28","page":369},{"text":"ووجه الحديث الآخر: \"من قال في يمينه باللات والعزى فليقل: لا إله إلا الله\" (^١) إنما هو على وجه الخطأ منه، قال أبو عبد الملك: عن الداودي: من قال في شيء كان فهو على غير الإسلام إن كان ذلك ويتعمد الكذب، ويطمئن قلبه بالكفر، فهو كذلك، ومن لم يرد الكفر وحلف كاذبًا فقد عظم ذنبه، وقارب الكفر. ومن حلف بذلك أن لا يفعل شيئًا، أو ليفعل، فليستغفر الله.\nوقوله: (\"وَمَنْ لَعَنَ مُؤْمِنًا فَهْوَ كَقَتْلِهِ\") المراد أنه حرام كقتله لا أنهما سواء. قاله أبو عبد الملك. وقال الداودي: يحتمل أن يستوي إثمهما فيكون فيه القصاص والعقوبة بما جعل الله في ذلك، ولعله أن يكون بعض ذلك أشد من بعض كتفاضل القتلين.\nوقوله: (\"وَمَنْ قَذَفَ مُؤْمِنًا بِكُفْرٍ فَهْوَ كَقَتْلِهِ\") قال أبو عبد الملك: فيه مثل الأول أن كل واحد منهما حرام وليسا متساويين في الإثم، وقال الطبري: يريد في بعض معناه، لا في الإثم والعقوبة، ألا ترى أن من قتل مؤمنًا عليه القود دون من لعنه فإنه الإبعاد من الرحمة والقتل إبعاد من الحياة وإعدام منها، التي بها يصير المؤمن كالبنيان، وعون بعضهم لبعض، وكذلك من رمى مُؤْمِنًا بِكُفْرٍ فَهْوَ كَقَتْلِهِ؛ لما أجمع المسلمون أن لا يقتل في رميه له بالكفر، علم أن التشبيه وقع بينهما في معنى يجمعهما، وهو ما قلناه.\nوقوله: (\"ومن قتل نفسه بشيء في الدنيا عذب به يوم القيامة\") يريد: إن أنفذ الله عليه وعيده، قال الداودي: فقد يكون من عذاب\n_________\n(^١) سيأتي برقم (٦١٠٧) كتاب: الأدب، باب: من لم يرَ إكفار من قال هذا متأولًا أو جاهلًا.","vol":"28","page":370},{"text":"يوم القيامة ما يناله من الكرب والفزع والوقوف والشمس في دنوها من الخلق وما يناله من المشقة في جواز الصراط من خدش الكلاليب، وهذا التأويل لا يصح على رواية من روى \"عذب به\" وهي رواية أبي ذر، والظاهر كما قال ابن التين خلاف قول الداودي؛ لأنه ذكر قبل هذا في البخاري: \"ومن تردى من جبل، ومن قتل نفسه بحديدة، فحديدته في يده يجأ بها في بطنه\" (^١).\nالحديث الخامس:\nحديث سُلَيْمَانَ بْنِ صُرَدٍ -رجل مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - قَالَ: اسْتَبَّ رَجُلَانِ عِنْدَ رسول الله - ﷺ - فَغَضِبَ أَحَدُهُمَا، فَاشْتَدَّ غَضَبُهُ حَتَّى انْتَفَخَ وَجْهُهُ وَتَغَيَّرَ، فَقَالَ رسول الله - ﷺ -: \"إِنِّي لأَعْلَمُ كَلِمَةً لَو قَالَهَا لَذَهَبَ عَنْهُ الذِي يجده\". فَانْطَلَقَ إِلَيْهِ الرَّجُلُ فَأَخْبَرَهُ بِقَوْلِ رسول الله - ﷺ - وَقَالَ: تَعَوَّذْ باللهِ مِنَ الشَّيْطَانِ. فَقَالَ: أَتُرى بِي بَأْسًا؟ أَمَجْنُونٌ أَنَا؟ اذْهَبْ.\nالسادس:\nحديث عُبَادَةَ بْنِ الصَّامِتِ قَالَ: خَرَجَ رَسُولُ اللهِ - ﷺ - لِيُخْبِرَ النَّاسَ بِلَيْلَةِ القَدْرِ، فَتَلَاحَى رَجُلَانِ مِنَ المُسْلِمِينَ. الحديث.\nمعنى \"تَلَاحَى\": أي تنازعا، قاله الجوهري وابن فارس (^٢)، وفي المثل: من لاحاك فقد عاداك. وقال في \"الغريبين\" للهروي: اللحاء والملاحاة كالسباب، وقال الداودي: تماريا، ومعنى \"رُفعت\": رُفع تعيينها بسبب التلاحي عقوبة.\n_________\n(^١) سلف برقم (٥٧٧٨) كتاب: الطب، باب: شرب السم. من حديث أبي هريرة.\n(^٢) \"الصحاح\" ٦/ ٢٤٨١، \"المجمل\" ٢/ ٨٠٤.","vol":"28","page":371},{"text":"وقوله: \"عسى أن يكون خيرًا لكم\" أي: في تغييب عينها عنكم لتجتهدوا فيها في سائر الليالي.\nوقوله: (\"فَالْتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالْخَامِسَةِ\") قيل: التَّاسِعَةِ: ليلة إحدى وعشرين، وَالسَّابِعَةِ: ليلة ثلاث وعشرين، وهو قول مالك (^١).\nوقيل التاسعة: ليلة تسع وعشرين، والسابعة: ليلة سبع وعشرين.\nالحديث السابع:\nحديث أبي ذر - ﵁ - مع غلامه، (فَقَالَ) (^٢): \"أَسَابَبْتَ فُلَانًا؟ \". قُلْتُ: نَعَمْ. قَالَ: \"أَفنِلْتَ مِنْ أُمِّهِ؟ \". قُلْتُ: نَعَمْ. قَالَ: \"إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ\". وفي أوله: عليه برد وعلى غلامه برد.\nقال الداودي: البردان: رداءان أو كساءان.\nوقوله: (\"إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ\") أي: أنت في تعييره بأمه على خلق من أخلاقهم؛ لأنهم كانوا يتفاخرون بالإنساب، وفيه نزلت: ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾ ولم يرد في كفرهم.\nوقوله: (\"فليطعمه مما يأكل\") قال الداودي: (من) توجب التبعيض، وفي حديث آخر في \"الصحيح\": \"فليجلسه معه أو ليطعمه لقمة أو لقمتين، فإنه ولي حَرَّهُ وعلاجَه\" (^٣) وقيل لمالك: أيأكل الرجل من طعام لا يأكل منه عياله ورقيقه، ويلبس ثيابا لا يكسوهم؟ قال:\n_________\n(^١) \"المدونة\" ١/ ٢٠٧.\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٥٤٦٠) كتاب: الأطعمة، باب: الأكل مع الخادم. من حديث أبي هريرة.","vol":"28","page":372},{"text":"أراه من ذلك في سعة، ولكن يكسوهم ويطعمهم. قيل له: فحديث أبي ذر؟ قال: كانوا يومئذ ليس لهم هذا القوت. وقوله: (\"ولا يكلفه من العمل ما (يغلبه) (^١)، فإن كلفه ما يغلبه فليعنه عليه\") قال مالك: كان عمر يخرج إلى الحوائط يخفف عمن أثقل عليه من الرقيق في عمله، ويزيد في رزق من قلل رزقه، قال: وأصاب من الولاة من أمر أن يخفف عن البعير والبغل المثقلين، قال: وأكره ما أحدث من إجهاد العبيد، قال: والعمل الذي لا يتعب بالمعروف لا بأس به، إذا كان عمل يتعب بالنهار فلا يطحن بالليل.\nفصل:\nسباب المؤمن فسوق؛ لأن عرضه حرام كدمه وماله، فالمؤمن لا ينبغي أن يكون سبابًا ولا لعانًا، ويقتدي في ذلك بالشارع؛ لأن السب سبب للفرقة والبغضة، وقد مَنَّ الله على المؤمنين بما جمعهم عليه من ألفة الإسلام. قال تعالى: ﴿فَأَلَّفَ بَيْنَ قُلُوبِكُمْ﴾ [آل عمران: ١٠٣] الآية، وقال: ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾ [الحجرات: ١٠] وكما لا ينبغي سب أخيه في النسب كذا في الإسلام، ولا ملاحاته، ألا ترى أن الله دفع تعيين ليلة القدر وحرمهم علمها عقوبة بتلاحي الرجال بحضرة الشارع\nكما سلف.\nوقوله: (\"إنك امرؤ فيك جاهلية\") غاية في ذمه وتقبيحه؛ لأن أمور الجاهلية حرام زائلة بالإسلام، وواجب على كل مسلم هجرانها واجتنابها، وكذلك الغضب هو من نزغات الشيطان فينبغي للمؤمن مغالبة نفسه عليه، والاستعاذة بالله من الشيطان فإنه دواء الغضب؛\n_________\n(^١) في (ص ٢): لا يطيقه.","vol":"28","page":373},{"text":"لقوله - ﵇ -: (\"إني لأعلم كلمة لو قالها لذهب عنه الذي يجده\") يعني: التعوذ بالله من الشيطان.\nفصل:\nوقوله (\"وَقِتَالُهُ كُفْرٌ\") معناه: التحذير له من مقاتلته والتغليظ فيه، يريد أنه كالكفر فلا يقاتله، وهذا كما يقال: الفقر الموت، أي: كالموت، ونظير هذا قوله - ﵇ -: \"كفر بالله من انتفى من نسب وإن دق أو ادعى نسبا لا يعرف\" (^١) ولم يرد أن من انتفى من نسبه أو ادعى نسبا غير نسبه كان خارجا من الإسلام، ومثله في الكلام كثير، وسلف في الإيمان في باب: خوف المؤمن أن يحبط عمله وهو لا يشعر زيادة في ذلك، وسيأتي شيء وسيكون لنا عودة في الكلام على حديث: \"لَعْنَ\nالمؤمن كقَتْلِهِ\" قريبا في باب من كفَّر أخاه بغير تأويل في كتاب الأيمان والنذر (^٢).\nفصل:\nوسلف معنى (ترب جبينه) أي: أصابه التراب، ولم يرد الدعاء على ما فسره أبو عمرو الشيباني من قوله: تربت يمينك، وسيأتي قريبا في باب قوله: تربت يمينك.\n_________\n(^١) رواه ابن ماجه (٢٧٤٤)، وأحمد ٢/ ٢١٥ من طريق عمرو بن شعيب، عن أبيه، عن جده.\n(^٢) سيأتي برقم (٦٦٥٢) باب: من حلف بملة سوى الإسلام. من حديث ثابت بن الضحاك.","vol":"28","page":374},{"text":"<span data-type='title' id=toc-3669>٤٥ - باب مَا يَجُوزُ مِنْ ذِكْرِ النَّاسِ نَحْوَ قَوْلِهِمُ: الطَّوِيلُ وَالْقَصِيرُ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: \"مَا يَقُولُ ذُو اليَدَيْنِ؟ \". وَمَا لَا يُرَادُ بِهِ (من) (^١) شَيْنِ الرَّجُلِ.\n\n٦٠٥١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا مُحَمَّدٌ، عَنْ أَبِي هُرَيْرَةَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - الظُّهْرَ رَكْعَتَيْنِ، ثُمَّ سَلَّمَ، ثُمَّ قَامَ إِلَى خَشَبَةٍ فِي مُقَدَّمِ الْمَسْجِدِ، وَوَضَعَ يَدَهُ عَلَيْهَا، وَفِي الْقَوْمِ يَوْمَئِذٍ أَبُو بَكْرٍ وَعُمَرُ، فَهَابَا أَنْ يُكَلِّمَاهُ، وَخَرَجَ سَرَعَانُ النَّاسِ فَقَالُوا: قَصُرَتِ الصَّلَاةُ. وَفِي الْقَوْمِ رَجُلٌ كَانَ النَّبِيُّ - ﷺ - يَدْعُوهُ ذَا الْيَدَيْنِ، فَقَالَ: يَا نَبِيَّ اللهِ، أَنَسِيتَ أَمْ قَصُرَتْ؟. فَقَالَ: «لَمْ أَنْسَ وَلَمْ تَقْصُرْ». قَالُوا: بَلْ نَسِيتَ يَا رَسُولَ اللهِ. قَالَ: «صَدَقَ ذُو الْيَدَيْنِ». فَقَامَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ، فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ، ثُمَّ وَضَعَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ. [انظر: ٤٨٢ - مسلم: ٥٧٣ - فتح ١٠/ ٤٦٨]\nثم ساق حديث ذي اليدين من طريق أبي هريرة - ﵁ -، وقد سلف. وهذا فيما لا يراد به عيبة، وهو مذهب جماعة، والأحاديث شاهدة له. ورأى قوم من السلف أن وصف الرجل بما فيه من الصفة (عيب) (^٢) له. قال شعبة: سمعت معاوية بن قرة يقول: لو مر بك أقطع فقلت: ذاك الأقطع، كانت منك غَيبة (^٣). وعن الحسن: لا تخافون أن يكون قولنا حميد الطويل غيبة (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): غيبة.\n(^٣) رواه ابن أبي شيبة ٥/ ٢٣٢ (٢٥٥٣٤).\n(^٤) رواه هناد في \"الزهد\" ٢/ ٥٦٧ (١١٨٨).","vol":"28","page":375},{"text":"وكره قتادة أن يقال: كعب الأحبار، وسلمان الفارسي، ولكن كعب المسلم وسلمان المسلم.\nروى سليمان الشيباني، عن حسان بن المخارق: أن امرأة دخلت على عائشة - ﵂ -، فلما قامت لتخرج أشارت عائشة بيدها إلى رسول الله - ﷺ - أنها قصيرة، فقال - ﵇ -: \"اغتبتيها\" (^١).\nوروى موسى بن وردان، عن أبي هريرة، أن رجلًا قام عند رسول الله - ﷺ - فرأوا في قيامه عجزًا فقالوا: يا رسول الله، ما أعجز فلان؟ فقال ﵇: \"أكلتم أخاكم واغتبتموه\" (^٢).\nقال الطبري: وإنما يكون ذلك غيبة من قائله إذا قاله على وجه الذم والعيب للمقول فيه وهو له كاره، وعن مثل هذا ورد النهى، فأما إذا قاله على وجه التعريف والتمييز له من سائر الناس، كقولهم: يزيد الرشك، وحميد (الأرقط) (^٣)، والأحنف بن قيس. والنسبة إلى الأمهات، كإسماعيل بن علية، وابن عائشة، فإن ذلك بعيد من معنى الغيبة (^٤). وهو ظاهر إيراد البخاري، حيث استدل بحديث ذي اليدين.\nفصل:\nاختلف المفسرون في قوله تعالى: ﴿وَلَا تَنَابَزُوا بِالْأَلْقَابِ﴾ [الحجرات: ١١] فروى الأعمش عن أبي جبيرة بن الضحاك، قال: كان أهل\n_________\n(^١) رواه إسحاق بن راهويه في \"مسنده\" ٣/ ٩٢١ (١٦١٣)، وابن أبي الدنيا في \"الصمت\" (٢٠٦).\n(^٢) رواه الطبراني في \"الأوسط\" ١/ ١٤٥ (٤٥٨)، والبيهقي في \"الشعب\" ٥/ ٣٠٤ (٦٧٣٣) من طريق ابن أبي حميد، عن موسى بن وردان، به.\n(^٣) وقع في الأصل: الأوقص.\n(^٤) انظر: \"شرح ابن بطال\" ٩/ ٢٤٣ - ٢٤٤.","vol":"28","page":376},{"text":"الجاهلية لهم الألقاب، للرجل منهم الاسمان والثلاثة، فدعى رسول الله - ﷺ - رجلًا منهم بلقبه، فقالوا: يا رسول الله، إنه يكره ذَلِكَ، فنزلت (^١).\nوعن ابن مسعود والحسن وقتادة وعكرمة أن اليهودي والنصراني كان يسلم، فيلقب به فيقال: يا يهودي يا نصراني، فنهوا عن ذَلِكَ، ونزلت. وعن ابن عيينة: لا تقل: كان يهوديًّا ولا مشركًا.\nوحديث الباب كما قدمناه شاهد به على ما إذا قاله على وجه التعريف، ويبين أن الآية فيمن أراد عيب الرجل وتنقصه، ولهذا استجاز العلماء ذكر العاهات، لرواة الحديث.\nروى أبو حاتم الرازي، ثنا عبدة قال: سئل ابن المبارك، عن الرجل يقول: حميد الطويل، سليمان الأعمش، حميد الأعرج، ومروان الأصفر. فقال عبد الله: إذا أراد صفته ولم يرد عيبه فلا بأس به.\nوسئل عبد الرحمن بن مهدي عن ذَلِكَ، فقال: لا أراه غيبة، ربما سمعت شعبة يقول ليحيى بن سعيد: يا أحول ما تقول؟ يا أحول، ما ترى؟ ذكره ابن القرطبي (^٢) في كتاب \"الألقاب\".\n_________\n(^١) رواه أبو داود (٤٩٦٢)، والترمذي (٣٢٦٨) كلاهما من طريق عامر الشعبي، عن أبي جبيرة، به.\n(^٢) هكذا في الأصل غير منقوطة، ولعل صوابه: (ابن الفوطي) وهو كمال الدين، عبد الرزاق بن أحمد بن محمد المعروف بابن الفوطي البغدادي، واسم كتابه: \"مجمع الآداب في معجم الأسماء والألقاب\". انظر \"كشف الظنون\" ٢/ ١٥٩٧.","vol":"28","page":377},{"text":"<span data-type='title' id=toc-3670>٤٦ - باب الغِيبَةِ</span>\nوَقَوْلِ اللهِ تَعَالَى: ﴿وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ﴾ الآية [الحجرات: ١٢]\n\n٦٠٥٢ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ قَالَ: سَمِعْتُ مُجَاهِدًا يُحَدِّثُ عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: مَرَّ رَسُولُ اللهِ - ﷺ - عَلَى قَبْرَيْنِ فَقَالَ: «إِنَّهُمَا لَيُعَذَّبَانِ، وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا هَذَا فَكَانَ لَا يَسْتَتِرُ مِنْ بَوْلِهِ، وَأَمَّا هَذَا فَكَانَ يَمْشِي بِالنَّمِيمَةِ». ثُمَّ دَعَا بِعَسِيبٍ رَطْبٍ، فَشَقَّهُ بِاثْنَيْنِ، فَغَرَسَ عَلَى هَذَا وَاحِدًا وَعَلَى هَذَا وَاحِدًا، ثُمَّ قَالَ: «لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا». [انظر: ٢١٦ - مسلم: ٢٩٢ - فتح ١٠/ ٤٦٩]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -: مَرَّ رَسُولُ اللهِ - ﷺ - على قَبْرَيْنِ، الحديث.\nوموضع الحاجة قوله: \"أما أحدهما فكان لا يستتر من (بوله) (^١)، وأما هذا فكان يمشي بالنميمة\".\nالشرح:\nالغيبة قد فسرها الشارع في مرسل مالك، عن الوليد بن عبد الله بن صياد، أن المطلب بن عبد الله بن حنطب أخبره أن رجلًا سأل رسول الله - ﷺ -: ما الغيبة؟ قال: \"أن تذكر من المرء ما يكره أن يسمع وإن كان حقًّا، فإن قلت باطلًا فذلك البهتان\" (^٢)، (وحديث متصل أخرجه مسلم من حديث أبي هريرة - ﵁ -، أن رسول الله - ﷺ - قال: \"أتدرون ما الغيبة؟ \" قالوا: الله ورسوله أعلم. قال: \"ذكرك أخاك بما يكره\" قيل: أرأيت\n_________\n(^١) في (ص ٢): البول.\n(^٢) \"الموطأ\" ص ٦١٠.","vol":"28","page":378},{"text":"إن كان في أخي ما أقول؟ قال: \"إن كان فيه ما تقول فقد اغتبته، وإن لم يكن فقد بهته\".\nوأخرجه أبو داود والنسائي والترمذي وقال: حسن صحيح (^١» (^٢). ولم يذكر البخاري حديثًا في الغيبة، وإنما ذكر النميمة، (وإن كان حديث ابن عمر وابن عباس - ﵁ - السالفين في الحج: \"وأعراضكم\" (^٣) كاف فيه؛ لأنه أراد أنها) (^٤) في معناها؛ لكراهة المرء أن يذكر عنه بظهر الغيب، فأشبهتها من هذِه الجهة.\nوالغيبة المحرمة عند أهل العلم في اغتياب أهل الستر من المؤمنين، ومن لا يعلن بالمعاصي، فأما من جاهر بالكبائر فلا غيبة فيه.\nوروى عبد الرزاق، عن معمر، عن زيد بن أسلم قال: إنما الغيبة فيمن لم يعلن بالمعاصي (^٥).\nوسيأتي غيبة أهل المعاصي قريبًا في باب ما يجوز منها.\nوالغيبة من الذنوب العظام التي تحبط الأعمال.\nوفي الحديث: أنها \"تأكل الحسنات كما تأكل النار الحطب\" (^٦).\n_________\n(^١) مسلم (٢٥٨٩) كتاب: البر والصلة، باب: استحباب العفو، أبو داود (٤٨٧٤)، الترمذي (١٩٣٤)، النسائي في \"الكبرى\" ٦/ ٤٦٧ (١١٥١٨).\n(^٢) من (ص ٢).\n(^٣) حديث ابن عباس سلف برقم (١٧٣٩)، وحديث ابن عمر سلف برقم (١٧٤٢).\n(^٤) من (ص ٢).\n(^٥) \"جامع معمر\" ١١/ ١٧٨ (٢٠٢٥٩).\n(^٦) لم أجده، وإنما رواه أبو داود (٤٩٠٣) من حديث أبي هريرة مرفوعًا بلفظ: \"إياكم والحسد، فإن الحسد يأكل الحسنات .. \" وضعفه الألباني في \"الضعيفة\" (١٩٠٢).","vol":"28","page":379},{"text":"وقد قيل: إنها تفطر الصائم بإحباط أجره.\nوقد تأوَّل بعض أهل العلم في حديث: \"أفطر الحاجم والمحجوم\" (^١) أنهما كانا يغتابان، كما سلف. وكذلك قال النخعي: ما أبالي اغتبت رجلًا أو شربت ماء باردًا في رمضان. وعنه - ﵇ -: \"ما صام من ظل يأكل لحوم الناس\" (^٢) ولعظم وزر الغيبة وكثرة ما تحبط من الأجر كف جماعة من العلماء عن اغتياب جميع الناس، حتَّى لقد روي عن ابن المبارك أنه قال: لو كنت مغتابًا أحدًا لاغتبت والديّ، فإنهما أحق الناس بحسناتي.\nوقال رجل لبعض السلف: إنك قلت فيَّ. قال: أنت إذًا أكرم عليَّ من نفسي.\nوقيل للحسن البصري: إن فلانًا اغتابك. فبعث إليه طبقًا من (الطبرزد) (^٣)، فقال: بلغني أنك أهديت إليَّ حسناتك، فأردت أن أكافئك بها.\nوالآثار في التشديد فيها كثيرة، وقد جاء حديث شريف في أجر من نصر من اغتيب عنده.\nروى عبد الرازق، عن معمر، عن أبان، عن أنس، رفعه: \"من اغتيب عنده أخوه المسلم فنصره نصره الله في الدنيا والآخرة، وإن لم ينصره أدركه الله به في الدنيا والآخرة\" (^٤).\n_________\n(^١) سبق تخريجه.\n(^٢) رواه ابن أبي شيبة ٢/ ٢٧٣ (٨٨٩٠) من حديث أنس، ورواه بنحوه الطيالسي ٣/ ٥٥٧ (٢٢٢١).\n(^٣) في (ص ٢): الطرف.\n(^٤) \"جامع معمر\" ١١/ ١٧٨ (٢٠٢٥٨).","vol":"28","page":380},{"text":"(وروينا في \"سنن أبي داود\" من حديث جابر وأبي طلحة مرفوعًا: \"ما من امرئ يخذل امرأً مسلمًا. في موضع تنتهك فيه حرمته وينتقص فيه من عرضه إلا خذله الله في موضع يجب فيه نصرته، وما من امرئ ينصر مسلمًا في موطن ينتقص فيه من عرضه، وينتهك فيه من حرمته، إلا نصره الله في موطن يحب فيه نصرته\" (^١) وروينا في \"جامع الترمذي\" من حديث أبي الدرداء مرفوعًا: \"من ردَّ عن عرض أخيه ردَّ الله عن وجهه النار يوم القيامة\" ثم قال: حديث حسن) (^٢) (^٣).\n_________\n(^١) أبو داود (٤٨٨٤).\n(^٢) الترمذي (١٩٣١).\n(^٣) ما بين القوسين من (ص ٢).","vol":"28","page":381},{"text":"<span data-type='title' id=toc-3671>٤٧ - باب قَوْلِ النَّبِيِّ - ﷺ -: «خَيْرُ دُورِ الأَنْصَارِ»</span>\n٦٠٥٣ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي الزِّنَادِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي أُسَيْدٍ السَّاعِدِيِّ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «خَيْرُ دُورِ الأَنْصَارِ بَنُو النَّجَّارِ». [انظر: ٣٧٨٩ - مسلم: ٢٥١١ - فتح ١٠/ ٤٧١].\nوذكر فيه حديث أَبِي الزِّنَادِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي أُسَيْدٍ السَّاعِدِيِّ قَالَ: قَالَ رسول الله - ﷺ -: \"خَيْرُ دُورِ الأَنْصَارِ بَنُو النَّجَّارِ\".\nهذا الحديث سلف، وأبو الزناد اسمه عبد الله بن ذكوان، وأبو سلمة اسمه: عبد الله بن عبد الرحمن بن عوف، وأبو أُسيد -بالضم- اسمه مالك بن ربيعة.\nكذا ترجم، وأدخل فيه: \"خير دور الأنصار بنو النجار\" وهو لائح. وأما المهلب فذكره، وابن بطال بحذف لفظ \"دور\" ثم قال: وإنما أراد أهل الدور، كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ وقوله: ﴿وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا﴾ [يوسف: ٨٢] يريد أهلها. قال: وقد جاء كذلك مصرحًا في غير هذا الموضع (^١). قلت: بل هو هنا كذلك كما أسلفناه.\nوقال ابن قتيبة: الدور هنا: القبائل، يدل عليه الحديث الآخر: ما بقي دار إلا بني فيها مسجد، أي: قبيلة. وإنما استوجب بنو النجار الخير لمسارعتهم إلى الإسلام، وقد (بينه) (^٢) الشارع في حديث الأقرع بن حابس، حين قال لرسول الله - ﷺ -: إنما بايعك سراق\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢٤٨.\n(^٢) في الأصل: (رتب).","vol":"28","page":382},{"text":"الحجيج من طيء وأسلم وغفار -يريد تهجين هذِه القبائل الضعيفة القليلة العدد المسارعة (إليك) (^١)؛ لقلتها وضعفها؛ لتكثر بك وبأصحابك، لتعز من ذلتها- فقال - ﵇ -: \"أرأيت إن كانت أسلم وغفار ومزينة خيرًا من بني تميم\" (^٢) لمسارعتها إلى الإسلام، فاستوجبت بذلك ما أثنى الله عليها في القرآن بقوله: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ﴾ الآية [التوبة: ١٠٠] ولذلك استوجب بنو النجار بالمسارعة إلى الإسلام من الخيرية ما لم يستوجبه بنو عبد الأشهل المتباطئون بالإسلام.\nفإن قلت: ما وجه دخول هذِه الترجمة في أبواب الغيبة؟\nقيل: معناه ظاهر، وهو أنه دال على أنه يجوز للعالم المفاضلة بين الناس وينبه على فضل الفاضل، ونقص من لا يلحق بدرجته في الفضل، ولا يكون ذلك من باب الغيبة، كما لم يكن ذكره - ﵇ - لغير بني النجار أنهم دون بني النجار في الفضل من باب الغيبة. ومثل هذا اتفق المسلمون من أهل السنة أن الصديق أفضل من عمر، وليس ذَلِكَ غيبة (لعمر) (^٣) ولا نقصًا له، وكذلك جاز لابن معين وغيره من أئمة الحديث تجريح الضعفاء، وتبيين أحوالهم؛ خشية التباس أمرهم على العامة، واتخاذهم أئمة وهم غير مستحقين للإمامة. (والله الموفق) (^٤).\n_________\n(^١) في الأصل: (إليها).\n(^٢) سلف برقم (٣٥١٦) كتاب: المناقب، باب: ذكر أسلم، وغفار، ومزينة … من حديث أبي بكرة.\n(^٣) من (ص ٢).\n(^٤) من (ص ٢).","vol":"28","page":383},{"text":"<span data-type='title' id=toc-3672>٤٨ - باب مَا يَجُوزُ مِنِ اغْتِيَابِ أَهْلِ الْفَسَادِ وَالرِّيَبِ</span>\n٦٠٥٤ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، سَمِعْتُ ابْنَ الْمُنْكَدِرِ، سَمِعَ عُرْوَةَ بْنَ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - أَخْبَرَتْهُ قَالَتِ: اسْتَأْذَنَ رَجُلٌ عَلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ: «ائْذَنُوا لَهُ، بِئْسَ أَخُو العَشِيرَةِ أَوِ ابْنُ العَشِيرَةِ». فَلَمَّا دَخَلَ أَلَانَ لَهُ الْكَلَامَ، قُلْتُ: يَا رَسُولَ اللهِ، قُلْتَ الَّذِي قُلْتَ، ثُمَّ أَلَنْتَ لَهُ الكَلَامَ! قَالَ: «أَيْ عَائِشَةُ، إِنَّ شَرَّ النَّاسِ مَنْ تَرَكَهُ النَّاسُ -أَوْ وَدَعَهُ النَّاسُ- اتِّقَاءَ فُحْشِهِ». [انظر: ٦٠٣٢ - مسلم: ٢٥٩١ - فتح ١٠/ ٤٧١]\nذكر فيه حديث عائشة - ﵂ - السالف في باب لم يكن رسول الله - ﷺ - فاحشًا.\nوقد سلف من هو الرجل المذكور. وكتب الدمياطي أيضًا بخطه أنه مخرمة بن نوفل بن أهيب بن عبد مناف بن زهرة، والد المسور، (وهو أحد القولين فيه، وحكاهما معًا ابن بشكوال) (^١)، وهذا الحديث أصل في جواز غيبة أهل الفساد، ألا ترى قوله - ﵇ - للرجل: \"بئس أخو العشيرة\" وإنما قاله لما قد صح عنده من شره؛ لقوله في آخر الحديث: \"إن شر الناس من تركه الناس اتقاء فحشه\". وسلف حكمه وإلانته له الكلام قريبًا.\nوروى ابن وضاح محمد بن المصفى، ثَنَا بقية بن الوليد، عن الربيع بن يزيد، عن أبان، عن أنس مرفوعًا: \"من خلع جلباب الحياء فلا غيبة فيه\" (^٢)، وفسره ابن سعدان، قال: معناه من عمل عملًا قبيحًا\n_________\n(^١) من (ص ٢).\n(^٢) رواه ابن الجوزي في \"العلل المتناهية\" ٢/ ٢٩٥ - ٢٩٦ (١٣٠١) من طريق هشام ابن عمار، وعلي بن الجعد، كلاهما عن الربيع بن بدر، عن أبان، به. وقال: فيه متروكان: الربيع وأبان. =","vol":"28","page":384},{"text":"كشفه للناظرين، ولم يرع وقوفهم عليه، فلا بأس بذكره عنه من حيث لا يسمع؛ لأنه كمن أذن في ذَلِكَ لكشفه عن نفسه، فأما من استتر بفعله فلا يحل ذكره لمن رآه؛ لأنه غير آذن في ذكره، وإن كان كافرًا. وقد سئل ابن وهب عن غيبة النصراني فقال: لا؛ لقول الله تعالى: ﴿وَقُولُوا لِلنَّاسِ حُسْنًا﴾ [البقرة: ٨٣] وهو من الناس، ﴿أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ﴾ [الحجرات: ١٢] فجعل هذا لهم مثلًا، وفي الحديث: \"اذكروا الفاسق بما فيه كي يحذره الناس\" (^١).\nقال ابن أبي زيد: يقال لا غيبة في أمير جائر، ولا في صاحب بدعة يدعو إليها، ولا لمن يشاور في إنكاح أو شهادة أو نحو ذَلِكَ. وقد قال - ﵇ - لفاطمة بنت قيس، حين شاورته فيمن خطبها: \"إن معاوية صعلوك لا مال له\" (^٢)، وكذلك رأت الأئمة أن من يقبل قوله من أهل الفضل يجوز له أن يبين أمر من يخاف أن يتخذ إمامًا، فيذكر ما فيه من كذب أو غيبة، مما يوجب ترك الرواية عنه. وكان شعبة يقول: اجلس بنا نغتاب في الله.\nفصل:\nقوله: (\"إن شر الناس من تركه الناس (اتقاء شره) (^٣)، أو ودعه اتقاء فحشه\") معنى (ترك) و(ودع) واحد.\n_________\n= وروي أيضًا من طريق أبي سعد، عن أنس. رواه البيهقي في \"الشعب\" ٧/ ١٠٨ - ١٠٩ (٩٦٦٤)، وغيره انظر: \"المقاصد الحسنة\" (٩٢١)، \"السلسلة الضعيفة\" (٥٨٥).\n(^١) رواه بنحوه الطبراني في \"الأوسط\" ٤/ ٣٣٨ - ٣٣٩ (٤٣٧٢) من طريق بهز بن حكيم، عن أبيه، عن جده.\n(^٢) رواه مسلم (١٤٨٠) كتاب: الطلاق: باب: المطلقة ثلاثًا لا نفقة لها، من حديث فاطمة بنت قيس.\n(^٣) من (ص ٢).","vol":"28","page":385},{"text":"قيل: ولا تستعمل ودع (إلا) (^١) بالتشديد. قال سيبويه: استغنوا عن تخفيفه بـ (ترك)، وفي الحديث الآخر: \"عن ودعهم الجمعة\" (^٢).\nوقال شمر: زعمت النحوية أن العرب أماتوا مصدر ودع وماضيه، والشارع أفصح (^٣).\nوفي الشاذ: (ما وَدَعَك) (^٤). وقال ابن فارس: الودع مصدر ودعته، تقول: دع ذا (^٥).\n_________\n(^١) من (ص ٢).\n(^٢) رواه مسلم (٨٦٥) كتاب: الجمعة، باب: التغليظ في ترك الجمعة. من حديث ابن عمر وأبي هريرة.\n(^٣) انظر: \"تهذيب اللغة\" للأزهري ٤/ ٣٨٦٠.\n(^٤) وقع بعدها في (ص ٢): (بالتشديد)، وليس بصواب، فقد اتفق القراء السبعة على قراءتها بالتشديد، وإنما قرأها بالتخفيف: عروة بن الزبير، كما في \"المحتسب\" لابن جني ٢/ ٣٦٤.\n(^٥) \"المجمل\" ٢/ ٩٢٠ مادة (ودع).","vol":"28","page":386},{"text":"<span data-type='title' id=toc-3673>٤٩ - باب: النَّمِيمَةُ مِنَ الكَبَائِرِ</span>\n٦٠٥٥ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا عَبِيدَةُ بْنُ حُمَيْدٍ أَبُو عَبْدِ الرَّحْمَنِ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - مِنْ بَعْضِ حِيطَانِ الْمَدِينَةِ، فَسَمِعَ صَوْتَ إِنْسَانَيْنِ يُعَذَّبَانِ فِي قُبُورِهِمَا فَقَالَ: «يُعَذَّبَانِ، وَمَا يُعَذَّبَانِ فِي كَبِيرَةٍ، وَإِنَّهُ لَكَبِيرٌ، كَانَ أَحَدُهُمَا لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَكَانَ الآخَرُ يَمْشِي بِالنَّمِيمَةِ». ثُمَّ دَعَا بِجَرِيدَةٍ فَكَسَرَهَا بِكِسْرَتَيْنِ أَوْ ثِنْتَيْنِ، فَجَعَلَ كِسْرَةً فِي قَبْرِ هَذَا، وَكِسْرَةً فِي قَبْرِ هَذَا، فَقَالَ: «لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا». [انظر: ٢١٦ - مسلم: ٢٩٢ - فتح ١٠/ ٤٧٢]\nذكر حديث ابن عباس - ﵄ - في صاحبي القبرين أيضًا، وقد سلف، وفي إسناده عبيدة بن حميد أبو عبد الرحمن.\nوقد أسلفت أول هذا الشرح في فصل معقود في جملة من الأسماء المتكررة فيه:\nأن عُبَيدة كلهم بالضم، إلا السلماني وابن سفيان وابن حميد وعامر بن عبيدة فبالفتح وزدت عامر بن عبيدة قاضي البصرة، ذكره البخاري في كتاب الأحكام، كما نبه عليه الجياني (^١)، وأهمله ابن الصلاح ومن بعده.\nوبخط الدمياطي عَبيدة بفتح العين ثلاثة في الصحيح:\nواحد متفق عليه، وهو عبيدة بن عمرو السلماني، أسلم قبل وفاة رسول الله - ﷺ - بسنتين، وصلى ولم يهاجر إليه، ولم يره، وعبيدة بن حميد الضبي هذا انفرد به البخاري، مات بعد سنة تسعين -أو فيها- ومائة، وولد سنة تسع ومائة، وعبيد بن سفيان الحضرمي، روى عن\n_________\n(^١) \"تقييد المهمل\" ٢/ ٣٤٣.","vol":"28","page":387},{"text":"أبي هريرة، انفرد به مسلم، وأهمل رابعًا وخامسًا (^١) (فاستنقذهم) (^٢).\nفصل: في نبذة من فوائده السالفة:\nفيه: إثبات عذاب القبر. وقال الداودي: وليس من الأحاديث الصحيحة أشد من هذا.\nوفيه: المرور في القبور.\nوفيه: أنه كان يسمع ما لم يسمعه غيره ويخبر عن ذَلِكَ. وقال: فيه أن النميمة غيبة؛ لأنه ينم على الرجل في غيبته، ففيها الوجهان، قال: وقيل: هما أختان لا تفارق إحداهما الأخرى.\nوالعسيب: من جريد النخل.\nوفيه: بركة مسه، وبركة دعائه، وبركة النخلة. قال الجوهري: العسيب: ما لم ينبت عليه خوص، فإذا نبت فهو سعف (^٣).\nوقوله: \" (مَا لَمْ يَيْبَسَا\") هو بفتح الباء وكسرها (والكسر) (^٤) لغتان؛ لأن فعل بالكسر يأتي على يفعَل بفتح العين، إلا أفعالًا تزاد، هذا منها [و] ومق يمق كما سلف، وورث يرث، ووثق يثق.\nوقصد بالعسيب الرطب؛ لأنه يسبح ما دام أخضر بدليل قوله: \"مَا لَمْ يَيْبَسَا\".\nوقوله: \" (كَانَ أَحَدُهُمَا لَا يَسْتَتِرُ مِنَ البَوْلِ\") وروي: يستنزه، ويستبرئ، ويستتر.\n_________\n(^١) في هامش الأصل: حاشية: أما الرابع فعامر بن عبيدة له ذكر في الأحكام في البخاري، ولا يرد على الدمياطي والخامس لا أعرفه أنا.\n(^٢) من (ص ٢).\n(^٣) \"الصحاح\" ١/ ١٨١، مادة: (عسب).\n(^٤) كذا في الأصل، و(ص ٢) وعليها في الأصل: كذا.","vol":"28","page":388},{"text":"ومعنى أكثرها متقارب، الأول: من التباعد، والثاني: من الحدث، والثالث: من البول أو أعين الناس، وأنكر بعضهم الأولى والثانية.\nوقوله: (فَكَسَرَهَا بِكِسْرَتَيْنِ أَوْ ثِنْتَيْنِ، فجعل كسرة في قبر هذا). هي بالكسر.","vol":"28","page":389},{"text":"<span data-type='title' id=toc-3674>٥٠ - باب مَا يُكْرَهُ مِنَ النَّمِيمَةِ</span>\nوَقول الله تعالى: ﴿هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ (١١)﴾ [القلم: ١١] و﴿وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ (١)﴾ [الهمزة: ١]. يَهْمِزُ وَيَلْمِزُ: يَعِيبُ، واحد.\n\n٦٠٥٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامٍ قَالَ: كُنَّا مَعَ حُذَيْفَةَ فَقِيلَ لَهُ: إِنَّ رَجُلًا يَرْفَعُ الْحَدِيثَ إِلَى عُثْمَانَ. فَقَالَ حُذَيْفَةُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ». [مسلم: ١٠٥ - فتح ١٠/ ٤٧٢]\nذكر فيه حديث مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامٍ -ابن الحارث النخعي الكوفي، مات في ولاية الحجاج- قَالَ: كُنَّا مَعَ حُذَيْفَةَ فَقِيلَ لَهُ: إِنَّ رَجُلًا يَرْفَعُ الحَدِيثَ إِلَى عُثْمَانَ. فَقَالَ له حُذَيْفَةُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا يَدْخُلُ الجَنَّةَ قَتَّاتٌ\".\nالشرح:\n(هذا الحديث أخرجه مسلم أيضًا باللفظ المذكور، وفي آخره: \"نمام\" فتركه وهو كما يأتي) (^١).\nواللمزة: من يغتابك في وجهك. والهمزة: الذي يغتابك بالغيب، قاله الليث. وحكى النحاس عن مجاهد عكسه. وفي \"الكتاب\" أنهما شيء واحد، وقاله محمد بن كعب والجوهري (^٢) والهروي.\nويلمز مثلث الميم، والكسر لغة القرآن. وقال أهل التأويل: الهمَّاز: الذي يأكل لحوم الناس. ويقال: هم المشاءون بالنميمة، المفرقون بين\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\" ٣/ ٩٠٢، مادة (همز).","vol":"28","page":390},{"text":"الأحبة، المناعون للبر بالغيب.\nوالقَتَّات: النمام، عند أهل اللغة (بفتح القاف وتشديد المثناة فوق. قال الجوهري وغيره: يقال: نم الحديث ينمه، ونمه بكسر النون وضمها نمًّا، والرجل نمام ونم. وفيه: يقته -بضم القاف- قتًّا) (^١) (^٢).\nومعنى: \"لا يدخل الجنة قتات\": إن أنفذ الله عليه الوعيد؛ لأن أهل السنة مجمعون أن الله تعالى في وعيده بالخيار، إن شاء عذبهم بعدله، وإن شاء عفا عنهم. (أو تؤول على أنه لا يدخلها دخول الفائزين، أو يحمل على المستحل بغير تأويل مع العلم بالتحريم.\nقال ابن بطال) (^٣): وقد فرق أهل اللغة بين النمام والقتات، فذكر الخطابي أن الأول الذي يكون مع القوم يتحدثون فينم حديثهم، والثاني الذي يتسمع على القوم وهم لا يعلمون، ثمَّ ينم حديثهم. والقساس: الذي يقس الأخبار. أي يسأل عنها، ثم (ينشرها) (^٤) على أصحابه (^٥).\nفصل:\nوقوله: (فَقِيلَ لَهُ: إن رجلًا) هو إبراهيم بن يزيد بن الأسود النخعي الكوفي الفقيه (^٦).\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٤٥، مادة: (نمم).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) في الأصل: (يسترها).\n(^٥) \"أعلام الحديث\" ٣/ ٢١٨٦، \"شرح ابن بطال\" ٩/ ٢٥٠.\n(^٦) في هامش الأصل: في هذا الكلام نظر، وإنما حق الكلام أن يقول: وفيه -أي: في السند- إبراهيم، هو إبراهيم بن يزيد بن الأسود النخعي الكوفي الفقيه، لا أنه هو الرجل الذي يرفع، حاشاه من ذلك؛ لأن إبراهيم لم يدرك =","vol":"28","page":391},{"text":"وقوله: (يَرْفَعُ الحَدِيثَ إِلَى عُثْمَانَ). لعله أراد تحذيره مما وقع فيه، قاله الداودي. ولا (يوافق) (^١) قول حذيفة؛ لأنه لا يقال فيه الحديث الذي ذكره حذيفة، إذا كان يرفعه على هذا الوجه، لكن يتأول في ذَلِكَ جوازه، وتأول عليه حذيفة (أنه) (^٢) فعله غيبة.\n_________\n= عثمان فإنه توفي سنة ست وتسعين وعمره أربع وأربعين سنة، وعثمان توفي سنة خمس وثلاثين، وكأن هذا من الناسخ وهو كثير الغلط والإسقاط والتصحيف -عفا الله عنه.\n(^١) في (ص ٢): (يوافي).\n(^٢) من (ص ٢).","vol":"28","page":392},{"text":"<span data-type='title' id=toc-3675>٥١ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَاجْتَنِبُوا قَوْلَ الزُّورِ﴾ [الحج:٣٠]\n٦٠٥٧ </span>- حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الْمَقْبُرِيِّ [عَنْ أَبِيهِ] عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ وَالْجَهْلَ، فَلَيْسَ لِلَّهِ حَاجَةٌ أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ». قَالَ أَحْمَدُ: أَفْهَمَنِي رَجُلٌ إِسْنَادَهُ. [انظر: ١٩٠٣ - فتح ١٠/ ٤٧٣]\nذكر فيه حديث أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ وَالْجَهْلَ، فَلَيْسَ لله حَاجَةٌ أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ\". قَالَ أَحْمَدُ، يعني: ابن يونس شيخ البخاري: أَفْهَمَنِي رَجُلٌ إِسْنَادَهُ. والحديث سلف.\nو﴿قَوْلَ الزُّورِ﴾: هو الكذب، وهو محرم على المؤمنين، وهذا الحديث في شاهد الزور تغليظ شديد، ووعيد كبير.\nودل قوله: (\"فَلَيْسَ لله حَاجَةٌ\") إلى آخره: أن الزور يحبط أجر الصائم، وأن من نطق به في صيامه كالآكل الشارب عند الله في الإثم، فينبغي تجنبه والحذر منه؛ لإحباطه للصيام الذي أخبر الشارع عن ربه أنه قال فيه: \"كل عمل ابن آدم له إلا الصوم فإنه لي وأنا أجزي به\" (^١). فما ظنك بسيئةٍ غطت على هذا الفضل الجسيم والثواب العظيم؟! وقد قال بعض أهل العلم: إن الغيبة مفطرة للصائم. والكافة على خلافه، وهي من الكبائر، فإنها لا تفي له بأجر صومه، فكأنه في حكم المفطر (^٢).\n_________\n(^١) سلف برقم (٥٩٢٧) كتاب: اللباس، باب: ما يذكر في المسك.\n(^٢) في هامش الأصل: حكى الرافعي عن صاحب \"العدة\" أن الغيبة من الصغائر، وأقره الرافعي والنووي على ذلك.","vol":"28","page":393},{"text":"<span data-type='title' id=toc-3676>٥٢ - باب مَا قِيلَ فِي ذِي الْوَجْهَيْنِ</span>\n٦٠٥٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «تَجِدُ مِنْ شَرِّ النَّاسِ يَوْمَ الْقِيَامَةِ عِنْدَ اللهِ ذَا الْوَجْهَيْنِ، الَّذِي يَأْتِي هَؤُلَاءِ بِوَجْهٍ وَهَؤُلَاءِ بِوَجْهٍ». [انظر: ٣٤٩٤ - مسلم: ٢٥٢٦ - فتح ١٠/ ٤٧٤]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"تَجِدُ مِنْ شَرِّ النَّاسِ يَوْمَ القِيَامَةِ عِنْدَ اللهِ ذَا الوَجْهَيْنِ، الذِي يَأْتِي هؤلاء بِوَجْهٍ وهؤلاء بِوَجْهٍ\".\nيريد أنه يأتي إلى كل قوم بما يرضيهم، خيرًا كان أو شرًا، وهذِه هي المداهنة المحرمة.\nوإنما سمي ذو الوجهين مداهنًا؛ لأنه يظهر لأهل المنكر أنه عنهم راضٍ فيلقاهم بوجه سمحٍ بالترحيب والبشر، وكذلك يظهر لأهل الحق أنه عنهم راضٍ، وفي باطنه أن هذا دأبه في أن يرضي كل فريق منهم، ويريهم أنه منهم، وإن كان في مصاحبته لأهل الحق مريدًا لفعلهم، وفي صحبته لأهل الباطل منكرًا لفعلهم. فبخلطته لكلا الطائفتين وإظهاره الرضا بفعلهم استحق اسم المداهنة للأسباب الظاهرة عليه المشبهة بالدهان الذي يظهر على ظواهر الأشياء ويستر بواطنها، ولو كان مع إحدى الطائفتين لم يكن مداهنًا، وإنما كان يسمى باسم الطائفة المتفرد بصحبتها.\nوقد جاء في ذي الوجهين وعيد شديد، روى أبو هريرة عن رسول الله - ﷺ - قال: \"ذو الوجهين لا يكون عند الله وجيهًا\" (^١).\n_________\n(^١) رواه البزار في \"مسنده\" ١٤/ ٣٨٦ (٨١١٠).","vol":"28","page":394},{"text":"وروى أنس عن رسول الله - ﷺ - أنه قال: \"من كان ذا لسانين في الدنيا جعل الله له لسانين من نار يوم القيامة\" (^١) فينبغي للمؤمن العاقل أن يرغب بنفسه عما يوبقه ويخزيه عند الله تعالى.\n_________\n(^١) رواه البزار في \"مسنده\" ١٣/ ٢١٩ - ٢٢٠ (٦٦٩٩)، وأبو يعلى ٥/ ١٥٩ (٢٧٧١، ٢٧٧٢). كلاهما من طريق إسماعيل بن مسلم المكي، عن الحسن، عن أنس، وعند أبي يعلى: عن الحسن وقتادة.\nورواه الطبراني في \"الأوسط\" ٨/ ٣٦٥ (٨٨٨٥) من طريق أيوب بن خُوط، عن قتادة، عن أنس. وانظر: \"مجمع الزوائد\" ٨/ ٩٥. ورواه أبو داود (٤٨٧٣) بنحوه من حديث عمار بن ياسر.","vol":"28","page":395},{"text":"<span data-type='title' id=toc-3677>٥٣ - باب مَنْ أَخْبَرَ صَاحِبَهُ بِمَا يُقَالُ فِيهِ</span>\n٦٠٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: قَسَمَ رَسُولُ اللهِ - ﷺ - قِسْمَةً، فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: وَاللهِ مَا أَرَادَ مُحَمَّدٌ بِهَذَا وَجْهَ اللهِ. فَأَتَيْتُ رَسُولَ اللهِ - ﷺ - فَأَخْبَرْتُهُ، فَتَمَعَّرَ وَجْهُهُ وَقَالَ: «رَحِمَ اللهُ مُوسَى، لَقَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ». [انظر: ٣١٥٠ - مسلم: ١٠٦٢ - فتح ١٠/ ٤٧٥]\nذكر فيه حديث ابن مَسْعُودٍ - ﵁ - قَالَ: قَسَمَ رَسُولُ اللهِ - ﷺ - قِسْمَةً، فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: والله مَا أَرَادَ مُحَمَّدٌ بهذا وَجْهَ اللهِ. فَأَتَيْتُ رَسُولَ اللهِ - ﷺ - فَأَخْبَرْتُهُ، فَتَمَعَّرَ وَجْهُهُ وَقَالَ: \"رَحِمَ اللهُ مُوسَى، لَقَدْ أُوذِيَ بِأَكثَرَ مِنْ هذا فَصَبَرَ\".\nالشرح:\n(هذا الحديث سلف في فضائل موسى - ﵇ -) (^١).\nفيه من الفقه: أنه يجوز للرجل أن يخبر أهل الفضل والستر من إخوانه بما يقال فيهم مما لا يليق؛ ليعرفهم بذلك من يؤذيه من الناس وينقصه، ولا حرج عليه في مقالته بذلك وتبليغه له، وليس ذَلِكَ من باب النميمة؛ لأن ابن مسعود حين أخبر الشارع بقول الأنصاري فيه وتجويره له في القسمة لم يقل له: أتيت بما لا يجوز، ونممت الأنصاري، والنميمة حرام، بل رضي ذَلِكَ، وجاوبه عليه بقوله: \"يرحم الله موسى\" إلى آخره وإنما جاز لابن مسعود نقل ذَلِكَ إليه؛ لأن الأنصاري في تجويره له استباح إثمًا عظيمًا، وركب (حرامًا جسيمًا) (^٢)، فلم يكن لحديثه\n_________\n(^١) من (ص ٢)، والحديث سلف برقم (٣٤٠٥) كتاب: الأنبياء.\n(^٢) في الأصل: (جرمًا عظيمًا).","vol":"28","page":396},{"text":"حرمة، ولم يكن نقله من باب النميمة. وقد قال مالك في الرجل يمر بالرجل يقذف غائبًا: فليشهد عليه إن كان معه غيره. وقال في قوم سمعوا رجلًا يقذف رجلًا فرفعوه إلى الإمام: فلا ينبغي له أن يحده حتَّى يجيء الطالب ولو كان هذا نميمة لم تجز الشهادة؛ لأنها كبيرة وهي مسقطة للشهادة (^١).\nفصل:\nقوله: (فَتَمَعَّرَ وَجْهُهُ). بتشديد العين المهملة، ولأبي ذر: (فتمغر) (^٢). أي: (تغير) (^٣) من الغضب.\nوفيه من الفقه: أن أهل الفضل والخير قد يعز عليهم ما يقال فيهم من الباطل، ويكبر عليهم، فإن ذَلِكَ جبلة في البشر فطرهم الله عليها، إلا أن أهل الفضل يتلقون ذَلِكَ بالصبر الجميل، اقتداءً بمن تقدمهم من المؤمنين، ألا ترى أنه - ﵇ - قد اقتدى في ذَلِكَ بصبر موسى - ﵇ -.\nوقد روي عن الحسن البصري أنه قيل له: فلان اغتابك، فكافأه، كما سلف.\nوقوله: (\"لَقَدْ أُوذِيَ مُوسَى بِأَكْثَرَ مِنْ هذا فَصَبَرَ\"). قيل: قالوا: هو آدر، فمر يغتسل عريانًا ووضع ثوبه على حجر ففر الحجر فتبعه فجاز على بني إسرائيل، فبرأه الله مما قالوا (^٤).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٩/ ٢٥٢.\n(^٢) كذا في (ص ٢) وفي اليونينية ٨/ ١٨ من رواية أبي ذر والكشميهني. وفي الأصل: (فتغير).\n(^٣) في الأصل: بغين.\n(^٤) سلف برقم (٢٧٨) كتاب: الغسل، باب: من اغتسل عريانًا، من حديث أبي هريرة.","vol":"28","page":397},{"text":"وقيل: قال قارون لامرأة ذات جمال وحسب: هل لك أن أشركك في أهلي ومالي! أن تأتيني إذا كنت في ملأ تقولين: اكفني موسى، فإنه أرادني على نفسي؟. فلما وقفت عليه بدل الله قلبها، فقالت: قال لي قارون كذا. فنكس رأسه، وأيقن بالهلاك. فأخبر موسى، فكان شديد الغضب يخرج شعره من ثوبه فتوضأ وصلى، وجعل يدعو ويبكي ويقول: يا رب أراد فضيحتي، فأوحى الله إليه: أن قد أمرت الأرض أن تطيعك فمرها بما شئت. فأقبل إلى قارون، (فلما رآه) (^١) قال: يا موسى ارحمني، قال: يا أرض خذيه، فساخت به الأرض وبداره إلى الكعبين، فقال: يا موسى ارحمني. فقال: خذيه، فساخت به وبداره، فهو يتجلجل إلى يوم القيامة (^٢).\nوقال علىٌّ: صعد موسى وهارون الجبل، فمات هارون، فقالت بنو إسرائيل لموسى: أنت قتلته، كان ألين لنا منك وأشد حبًّا. وأوذي في ذَلِكَ، فأمر الله الملائكة فحملته، فمروا على مجالس بني إسرائيل، فتكلمت الملائكة بموته، حتَّى علمت بنو إسرائيل أنه مات، فدفنوه فلم يعلم موضع قبره إلا الرخم، فجعله الله أصم أبكم (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) رواه الطبري في \"تفسيره\" ١٠/ ١١١ (٢٧٦٣٩) عن عبد الله بن الحارث.\n(^٣) رواه الطبري ١٠/ ٣٣٨ (٢٨٦٧٦).","vol":"28","page":398},{"text":"<span data-type='title' id=toc-3678>٥٤ - باب مَا يُكْرَهُ مِنَ التَّمَادُحِ</span>\n٦٠٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ صَبَّاحٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يُثْنِى عَلَى رَجُلٍ وَيُطْرِيهِ فِي الْمِدْحَةِ، فَقَالَ: «أَهْلَكْتُمْ -أَوْ قَطَعْتُمْ- ظَهْرَ الرَّجُلِ». [انظر: ٢٦٦٣ - مسلم: ٣٠٠١ - فتح ١٠/ ٤٧٦]\n\n٦٠٦١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ خَالِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ أَنَّ رَجُلًا ذُكِرَ عِنْدَ النَّبِيِّ - ﷺ - فَأَثْنَى عَلَيْهِ رَجُلٌ خَيْرًا، فَقَالَ النَّبِيُّ - ﷺ -: «وَيْحَكَ، قَطَعْتَ عُنُقَ صَاحِبِكَ -يَقُولُهُ مِرَارًا- إِنْ كَانَ أَحَدُكُمْ مَادِحًا لَا مَحَالَةَ فَلْيَقُلْ: أَحْسِبُ كَذَا وَكَذَا. إِنْ كَانَ يُرَى أَنَّهُ كَذَلِكَ، وَحَسِيبُهُ اللهُ، وَلَا يُزَكِّى عَلَى اللهِ أَحَدًا». [انظر: ٢٦٦٢ - مسلم: ٣٠٠٠ - فتح ١٠/ ٤٧٦] قَالَ وُهَيْبٌ، عَنْ خَالِدٍ: «وَيْلَكَ».\nذكر فيه حديث أَبِي مُوسَى - ﵁ - قَالَ: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يُثْنِي عَلَى رَجُلٍ وَيُطْرِيهِ (فِي المِدْحَةِ) (^١)، فَقَالَ: \"أَهْلَكْتُمْ -أَو قَطَعْتُمْ- ظَهْرَ الرَّجُلِ\".\nوحديث أَبِي بَكْرَةَ، أَنَّ رَجُلًا ذُكِرَ عِنْدَ النَّبِيِّ - ﷺ - فَأَثْنَى عَلَيْهِ رَجُلٌ خَيْرًا، فَقَالَ النَّبِيُّ - ﷺ -: \"وَيْحَكَ، قَطَعْتَ عُنُقَ صَاحِبِكَ -يَقُولُهُ مِرَارًا- إِنْ كَانَ أَحَدُكُمْ مَادِحًا لَا مَحَالَةَ فَلْيَقُلْ: أَحْسِبُ كَذَا وَكَذَا. إِنْ كَانَ يُرى أَنَّهُ كَذَلِكَ، وَحَسِيبُهُ اللهُ، وَلَا يُزَكِّي عَلَى اللهِ أَحَدًا\". قال وُهيب عن خالد: \"ويلك\".\nالشرح:\n(حديث أبي موسى سلف في الشهادات، وكذا حديث أبي بكرة، وأخرجه مسلم آخر \"صحيحه\"، وأخرج الأول عن شيخ البخاري) (^٢).\n_________\n(^١) في الأصل: (ويمدحه).\n(^٢) من (ص ٢).","vol":"28","page":399},{"text":"والإطراء: مجاوزة الحد في المدح والكذب فيه، وهو رباعي غير مهموز، وقيل: المدح بما ليس فيه.\nومعنى الحديث -والله أعلم- النهي أن يفرط في مدح الرجل بما ليس فيه، فيدخله من ذَلِكَ الإعجاب، ويظن أنه في الحقيقة بتلك المنزلة، ولذلك قال - ﵇ -: \"قطعتم ظهر الرجل\"، حين وصفتموه بما ليس فيه، فربما حمله ذَلِكَ على العجب والكبر، وعلى تضييع العمل وترك الازدياد من الفضل، واقتصر على حاله من حصل موصوفًا، بما وصف به. وكذلك تأول العلماء في قوله - ﵇ -: \"احثوا التراب في وجوه المداحين\" (^١) أن المراد به: المداحون الناس في وجوههم\nبالباطل وما ليس فيهم.\nولذلك قال عمر - ﵁ -: المدح هو الذبح (^٢). ولم يرد به من مدح رجلًا بما فيه، فقد مُدِح رسول الله - ﷺ - في الشعر والخطب والمخاطبة، ولم يحث في وجوه المداحين التراب، ولا أمر بذلك، كقول أبي طالب فيه:\nوأبيض يستسقي الغمام بوجهه … ثمال اليتامى عصمة للأرامل.\nوكمدح العباس وحسان له في كثير من شعره وكعب بن زهير، وقد مدح رسول الله - ﷺ - الأنصار فقال: \"إنكم لتقلون عند الطمع وتكثرون عند الفزع\" (^٣) ومثله قوله - ﵇ -: \"لا تطروني كما أطرت النصارى عيسى ابن مريم، قولوا: عبد الله، فإنما أنا عبد الله ورسوله\" (^٤) أي: لا تصفوني بما ليس بي من الصفات، تلتمسون بذلك مدحي، كما\n_________\n(^١) رواه مسلم (٣٠٠٢) كتاب الزهد والرقائق، باب: النهي عن المدح …\n(^٢) رواه ابن أبي شيبة ٥/ ٢٩٨ (٢٦٢٥٤).\n(^٣) عزاه المتقي الهندي في \"كنز العمال\" ١٤/ ٦٦ (٣٧٩٥١) للعسكري في \"الأمثال\".\n(^٤) سيأتي برقم (٦٨٣٠) كتاب: الحدود، باب: رجم الحبلى من الزنى إذا أحصنت.","vol":"28","page":400},{"text":"وصفت النصارى عيسى بما لم يكن فيه فنسبوه إلى (البنوة) (^١)، فكفروا بذلك وضلوا. فأما وصفه بما فضله الله به وشرفه فحق واجب على كل من بعثه الله إليه من خلقه، وذلك كوصفه - ﵇ - نفسه بما وصفها فقال: \"أنا سيد ولد آدم ولا فخر، وأنا أول من تنشق عنه الأرض\" (^٢).\nوفي هذا من الفقه: أن من رفع أمرأ فوق حقه، وتجاوز به مقداره بما ليس فيه فمتعدٍّ آثم؛ لأن ذَلِكَ لو جاز في أحد لكان أولى الخلق به نبينا ﵊، ولكن الواجب أن يقصر كل أحد على ما أعطاه الله من منزلةٍ، ولا يعدى به إلى غيرها من غير قطع عليها، ألا ترى قوله - ﵇ - في حديث الباب: \"إِنْ كَانَ أَحَدُكُمْ مَادِحًا أخاه\" الحديث.\n_________\n(^١) في (ص ٢): (الربوبية).\n(^٢) رواه مسلم (٢٢٧٨) كتاب: الفضائل، باب: تفضيل نبينا - ﷺ - على جميع الخلائق، وأبو داود (٤٦٧٣) من حديث أبي هريرة.","vol":"28","page":401},{"text":"<span data-type='title' id=toc-3679>٥٥ - باب مَنْ أَثْنَى عَلَى أَخِيهِ بِمَا يَعْلَمُ</span>\nوَقَالَ سَعْدٌ: مَا سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ لأَحَدٍ يَمْشِي عَلَى الأَرْضِ إِنَّهُ مِنْ أَهْلِ الجَنَّةِ إِلَّا لِعَبْدِ اللهِ بْنِ سَلَامٍ. [انظر: ٣٨١٢]\n\n٦٠٦٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - حِينَ ذَكَرَ فِي الإِزَارِ مَا ذَكَرَ، قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللهِ، إِنَّ إِزَارِي يَسْقُطُ مِنْ أَحَدِ شِقَّيْهِ. قَالَ: «إِنَّكَ لَسْتَ مِنْهُمْ». [انظر: ٣٦٦٥ - مسلم: ٢٠٨٥ - فتح ١٠/ ٤٧٨].\nوقال سعد: ما سمعت النبي - ﷺ - يقُولُ لأَحَدٍ يَمْشِي عَلَى الأَرْضِ إِنَّهُ مِنْ أَهْلِ الجَنَّةِ إِلَّا لِعَبْدِ اللهِ بْنِ سَلَامٍ. هذا قد سلف في فضائله مسندًا.\nثم ساق حديث ابن عمر - ﵄ -: أَنَّه - ﷺ - حِينَ ذَكَرَ فِي الإِزَارِ مَا ذَكَرَ، قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللهِ، إِنَّ إِزَارِي يَسْقُطُ مِنْ أَحَدِ شِقَّيْهِ. قَالَ: \"إِنَّكَ لَسْتَ مِنْهُمْ\".\nفيه من الفقه: أنه يجوز الثناء على الناس بما فيهم، على وجه الإعلام بصفاتهم؛ لتعرف لهم سابقتهم، وتقدمهم في الفضل، فينزلوا منازلهم ويقدموا على من لا يساويهم، ويقتدى بهم في الخير، ولو لم يجز وصفهم بالخير والثناء عليهم بأحوالهم لم يعلم أهل الفضل من غيرهم. ألا ترى أنه - ﵇ - خص أصحابه بخواص من الفضائل بانوا بها على سائر الناس، وعرفوا بها إلى يوم القيامة، فشهد للعشرة بالجنة (^١)، كما شهد لعبد الله بن سلام.\n_________\n(^١) رواه الترمذي (٣٧٤٧)، وأحمد ١/ ١٩٣ من حديث عبد الرحمن بن عوف.","vol":"28","page":402},{"text":"وليس عدم سماع سعد بمعارض (لمن سمعه يشهد) (^١) بذلك لغيره، بل يأخذ كل واحد بما سمع.\nوكذلك قال - ﵇ - للصديق - ﵁ -: \"كل الناس قال لي: كذبت وقال لي أبو بكر: صدقت\" (^٢).\nوروى معمر، عن قتادة، عن أبي قلابة: قال النبي - ﷺ -: \"أرحم أمتي بأمتي أبو بكر، وأقواهم في الله عمر، وأصدقهم حياءً عثمان، وأقضاهم علي، وأمين أمتي أبو عبيدة بن الجراح، وأعلم أمتي بالحلال (والحرام) (^٣) معاذ بن جبل، وأقرؤهم أُبيٌّ، وأفرضهم زيد\" (^٤).\nوقال - ﵇ - في حديث آخر: \"ما أظلت الخضراء ولا أقلت الغبراء أصدق لهجة من أبي ذر\" (^٥) - ﵁ -.\n_________\n(^١) مكررة في الأصل.\n(^٢) سلف برقم (٤٦٤٠) كتاب: التفسير، باب: ﴿قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللهِ إِلَيْكُمْ﴾.\n(^٣) عليها في الأصل: (لا .. إلى).\n(^٤) \"جامع معمر\" ١١/ ٢٢٥ (٢٠٣٨٧) ورواه عن قتادة. وعن عاصم بن سليمان، عن أبي قلابة. كلاهما مرسلًا.\n(^٥) رواه الترمذي (٣٨٠١) من حديث عبد الله بن عمرو بن العاص، وبرقم (٣٨٠٢) من حديث أبي ذر.","vol":"28","page":403},{"text":"<span data-type='title' id=toc-3680>٥٦ - باب قَوْلِ اللهِ -﷿-: ﴿إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ﴾ الآية [النحل:٩٠]</span>\nوقال تعالى ﴿إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ﴾ [يونس: ٢٣] ﴿ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللهُ﴾ [الحج: ٦٠] وَتَرْكِ إِثَارَةِ الشَّرِّ عَلَى مُسْلِمٍ أَو كَافِرٍ.\n\n٦٠٦٣ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَكَثَ النَّبِيُّ - ﷺ - كَذَا وَكَذَا يُخَيَّلُ إِلَيْهِ أَنَّهُ يَأْتِي أَهْلَهُ وَلَا يَأْتِي، قَالَتْ عَائِشَةُ: فَقَالَ لِي ذَاتَ يَوْمٍ: «يَا عَائِشَةُ، إِنَّ اللهَ أَفْتَانِي فِي أَمْرٍ اسْتَفْتَيْتُهُ فِيهِ، أَتَانِي رَجُلَانِ، فَجَلَسَ أَحَدُهُمَا عِنْدَ رِجْلَيَّ وَالآخَرُ عِنْدَ رَأْسِي، فَقَالَ الَّذِي عِنْدَ رِجْلَيَّ لِلَّذِى عِنْدَ رَأْسِي: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ -يَعْنِي: مَسْحُورًا- قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ أَعْصَمَ. قَالَ: وَفِيمَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ فِي مُشْطٍ وَمُشَاقَةٍ، تَحْتَ رَعُوفَةٍ فِي بِئْرِ ذَرْوَانَ». فَجَاءَ النَّبِيُّ - ﷺ - فَقَالَ: «هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا كَأَنَّ رُءُوسَ نَخْلِهَا رُءُوسُ الشَّيَاطِينِ، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ». فَأَمَرَ بِهِ النَّبِيُّ - ﷺ - فَأُخْرِجَ. قَالَتْ عَائِشَةُ: فَقُلْتُ: يَا رَسُولَ اللهِ، فَهَلاَّ -تَعْنِي- تَنَشَّرْتَ، فَقَالَ النَّبِيُّ - ﷺ -: «أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَمَّا أَنَا فَأَكْرَهُ أَنْ أُثِيرَ عَلَى النَّاسِ شَرًّا». قَالَتْ: وَلَبِيدُ بْنُ أَعْصَمَ رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ. [انظر: ٣١٧٥ - مسلم: ٢١٨٩ - فتح ١٠/ ٤٧٩]\nذكر فيه حديث عَائِشَةَ - ﵂ - أنه - ﵇ - سحره لبيد بن الأعصم في مشط ومشاقة تحت راعوفة في بئر ذروان. فَأَمَرَ بِهِ النَّبِيُّ - ﷺ - فَأُخْرِجَ. فَقُلْتُ: يَا رَسُولَ اللهِ، هلّا تَنَشَّرْتَ، فَقَالَ: \"أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَمَّا أَنَا فَأَكْرَهُ أَنْ أُثِيرَ عَلَى النَّاسِ شَرًّا\". قَالَتْ: وَلَبِيدُ بْنُ أَعْصَمَ رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ.","vol":"28","page":404},{"text":"الشرح:\nتأول البخاري من هذِه الآيات التي ذكرها: ترك إثارة الشر على مسلم أو كافر، كما دل عليه حديث عائشة - ﵂ -، ووجه ذَلِكَ -والله أعلم- أنه تأول في قوله تعالى: ﴿إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ﴾ [النحل: ٩٠] الندب إلى الإحسان إلى المسيء، أو ترك معاقبته على إساءته. فإن قلت: فكيف يصح هذا التأويل في آيات البغي التي ذكرها؟ قيل: وجه ذَلِكَ -والله أعلم- أنه لما أعلم الله عباده أن البغي ينصرف على الباغي بقوله: ﴿إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ﴾ [يونس: ٢٣] وضمن تعالى نصرة من بغي عليه بالنصرة، كان الأولى لمن بغي عليه شكر الله على ما ضمن من نصره، ومقابلة ذَلِكَ بالعفو عمن بغى عليه. وكذلك فعل الشارع باليهودي الذي سحره حين عفا عنه، وقد كان له الانتقام منه بقوله: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ [النحل: ١٢٦] لكن آثر الصفح عنه، عملًا بقوله: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ﴾ [الشورى: ٤٣] وكذلك أخبرت عائشة عنه: أنه كان لا ينتقم لنفسه ويعفو عمن ظلمه (^١).\nوفي تفسير الآية أقوال أُخر:\nأحدها: أن العدل شهادة أن لا إله إلا الله، والإحسان أداء الفرائض، قاله ابن عباس.\nثانيها: العدل: الفرض، والإحسان: النافلة.\nثالثها: العدل: استواء السريرة والعلانية، والإحسان: أن تكون السريرة أفضل من العلانية، قاله ابن عيينة. قال ابن مسعود: وهذِه\n_________\n(^١) سلف برقم (٣٥٦٠) كتاب: المناقب، باب: صفة النبي - ﷺ -.","vol":"28","page":405},{"text":"الآية أجمع آية في القرآن لخير أو شر. (ويمكن) (^١) أن يتخرج تأويل البخاري على هذا القول.\nوقوله: ﴿وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾ [النحل: ٩٠] يعني: عن كل فعل أو قول قبيح. وقال ابن عباس: هو الزنا والبغي. قيل: هو الكبر والظلم. وقيل: التعدي ومجاوزة الحد (^٢).\nوقال ابن عيينة: ﴿إِنَّمَا بَغْيُكُمْ على أَنْفُسِكُمْ مَتَاعَ الْحَيَاةِ الدُّنْيَا﴾ [يونس: ٢٣] المراد بها: أن البغي تُعجَّل عقوبته لصاحبه في الدنيا، يقال: للبغي مصرعة.\n(فصل:\nاحتج بهذِه الآية من نفى دليل القرآن؛ لأنه تعالى فرق بين العدل والإحسان، والعدل واجب والإحسان مندوب نظيره ﴿كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] ﴿فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَآتُوهُمْ﴾ [النور: ٣٣] وذكر المالكية فيه حديث: نهى عن ثمن الكلب ومهر البغي وحلوان الكاهن (^٣). قالوا ومهر البغي ليس كثمن الكلب) (^٤).\nفصل:\nقوله: (\"مَطْبُوبٌ\") كنوا بالطب عن السحر تفاؤلًا بالبرء، كما كنوا بالسليم عن اللديغ. والجف بالجيم وعاء الطلع.\n_________\n(^١) في الأصل: ويكره.\n(^٢) انظر: \"تفسير الطبري\" ٧/ ٦٣٤ - ٦٣٥.\n(^٣) سلف برقم (٢٢٣٧) كتاب: البيوع، باب: ثمن الكلب، من حديث أبي مسعود الأنصاري.\n(^٤) ما بين القوسين ساقط من (ص ٢).","vol":"28","page":406},{"text":"وحكى ابن التين خلافًا في لبيد، فقيل: كان يهوديًّا، وقيل: منافقًا. ورواية البخاري صريحة في الأول، وقد سلف أيضًا ما فيه.\nوقوله: \"تحت رعوفة\" قال عياض: كذا جاء في بعض روايات البخاري بغير ألف، والمعروف في اللغة الأخرى: أرعوفة أي: بالضم، وراعوفة. ويقال: راعوثة، بالثاء أيضًا، وهي صخرة تترك في أصل البئر عند حفرة ناتئة ليجلس عليها منقيه والمائح متى احتاج، ومثله لأبي عبيد (^١). وقيل: هو حجر على رأس البئر يستقي عليه المستقي. وقيل: حجر بارز من طيها يقف عليه المستقي والناظر فيها. وقيل: حجر ناتئ في بعض البئر، لم يمكن قطعه لصلابته، (فترك) (^٢).\nوقوله: (فهلا تنشرت) قال الجوهري: التنشير من النشرة، وهي كالرقية، فإذا نشر المسموم فكأنما نشط من عقالٍ، أي: يذهب عنه سريعًا (^٣).\nوفي الحديث: لعل طبًّا أصابه. يعني: سحرًا. ثم نشره بـ: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ [الناس: ١] أي: رقاه، وكذا عند القزاز. وقال الداودي: (معناه) (^٤) هلا اغتسلت ورقيت.\nوظاهر الحديث أن تنشرت: أظهرت السحر، توضحه الرواية الأخرى: هلا استخرجته (^٥).\n_________\n(^١) \"غريب الحديث\" ١/ ٣٥٤.\n(^٢) من (ص ٢)، وانظر \"مشارق الأنوار\" ١/ ٢٩٤.\n(^٣) \"الصحاح\" ٢/ ٨٢٨ مادة: (نشر).\n(^٤) من (ص ٢).\n(^٥) سلفت برقم (٥٧٦٣) كتاب: الطب، باب: السحر.","vol":"28","page":407},{"text":"وروي أنه سئل عن النشرة، فقال: \"هي من عمل الشيطان\" (^١).\nوقال الحسن: النشرة من السحر، وهو ضرب من الرقى والعلاج، يعالج به من كان يظن أن به شيئًا من الجن.\nوقال عياض: النشرة نوع من التطبب بالاغتسال على هيئات مخصوصة بالتجربة لا يحتملها القياس الصبي، وقد اختلف العلماء في جوازها (^٢)، وقد أسلفناه.\n_________\n(^١) رواه أبو داود (٣٨٦٨) من حديث جابر.\n(^٢) \"مشارق الأنوار\" ٢/ ٢٩.","vol":"28","page":408},{"text":"<span data-type='title' id=toc-3681>٥٧ - باب مَا يُنْهَى عَنِ التَّدَابُرِ وَالتَّحَاسُدِ، وَقَوْلِهِ -﷿-: ﴿وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ (٥)﴾ [الفلق: ٥]</span>\n٦٠٦٤ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَحَسَّسُوا، وَلَا تَجَسَّسُوا، وَلَا تَحَاسَدُوا، وَلَا تَدَابَرُوا، وَلَا تَبَاغَضُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا». [انظر: ٥١٤٣ - مسلم: ٢٥٦٣ - فتح ١٠/ ٤٨١]\n\n٦٠٦٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَبَاغَضُوا، وَلَا تَحَاسَدُوا، وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثَةِ أَيَّامٍ». [٦٠٧٦ - مسلم: ٢٥٥٩ - فتح ١٠/ ٤٨١].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"إِيَّاكُمْ وَالظَّنَّ\" إلى قوله: \"ولا تحاسدوا ولا تدابروا، ولا تحسسوا ولا تجسسوا\"\nوحديث أَنَسٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَبَاغَضُوا، وَلَا تَحَاسَدُوا، وَلَا تَدَابَرُوا\".\nفيه: الأمر بالألفة والمحبة، والنهي عن التباغض والتدابر، وما أمرهم الشارع فعليهم العمل به، وما نهاهم عنه فعليهم الانتهاء عنه، وغير موسع عليهم مخالفته، إلا أن يخيرهم أن مخرج أمره لهم ونهيه على وجه الندب والإرشاد، وقد سلف في باب الحب في الله قوله - ﵇ -: \"والذي نفسي بيده لا تدخلون الجنة حتَّى تؤمنوا، ولا تؤمنوا حتَّى تحابوا\" (^١).\n_________\n(^١) رواه مسلم (٥٤) كتاب: الإيمان، باب: لا يدخل الجنة إلا المؤمنون، من حديث أبي هريرة.","vol":"28","page":409},{"text":"فدل ذَلِكَ أن أمره ونهيه في هذا الحديث على الوجوب، وقال أبو الدرداء: ألا أخبركم بخير لكم من الصدقة والصيام صلاح ذات البين، وإن البغضة هي الحالقة (^١)؛ لأن في تباغضهم افتراق كلمتهم وتشتت أمرهم، وفي ذَلِكَ ظهور عدوهم عليهم ودروس دينهم.\nوفيه: النهي عن الحسد على النعم، وقد نهى الله عباده المؤمنين عن أن يتمنوا ما فضل الله به بعضهم على بعض، وأمرهم أن يسألوه من فضله. وسنزيد فيه في باب النهي -إن شاء الله- وقد أجاز الشارع الحسد في الخير كما مضى، ويأتي.\nوفيه: النهي عن التجسس وهو البحث عن بواطن الأمور للناس، وأكثر ما يقال ذَلِكَ في الشر. وقال ابن الأعرابي وأبو عمرو الشيباني: الجاسوس: صاحب الشر، والناموس: صاحب الخير.\nقال الخطابي: وأما (بالحاء) (^٢) فقيل كالجيم، وبه قرأ الحسن الآية، ومنهم من فرق بينهما فقيل: بالجيم البحث عن عورات المسلمين، (وبالحاء: الاستماع لحديث القوم. ورواه الأوزاعي عن يحيى بن أبي كثير) (^٣)، وقيل: بالحاء أن تطلب لنفسك، وبالجيم: أن تكون رسولًا لغيرك، قاله أبو عمرو (^٤).\nوقال ابن وهب: بالجيم إذا تخبرها من غيره، وبالحاء إذا تولاها بنفسه، وقيل: اشتقاقه من الحواس؛ ليدرك ذَلِكَ بها، وقيل: بالجيم: في الشر خاصة، وبالحاء فيه وفي الخير.\n_________\n(^١) رواه البخاري في \"الأدب المفرد\" (٤١٢)، والبيهقي في \"الشعب\" ٧/ ٤٨٩ (١١٠٨٩)، (١١٠٩٠).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) \"غريب الحديث\" للخطابي ١/ ٨٤.","vol":"28","page":410},{"text":"وقد فسر البخاري في بعض الروايات الجيم بأنه البحث، وهو في معنى ما سلف، وفي البخاري ذكر الجاسوس، وفسره من رواية الحموي بأنه: البحث عن الخير، وقيل: عن العدو، وقال ابن الأنباري: إنما سبق أحدهما على الآخر لاختلاف اللفظ؛ كقولهم بعدًا أو سحقًا. قيل: وقد يكون الخير بالعين.\nفصل:\nمعنى: \"لَا تَدَابَرُوا\": لا تهاجروا، وهو أن يولي كل واحد منهما صاحبه دبره، وقيل: لا يتكلم أحد في غيبة أحد بما يسوءه، وقال الهروي: التدابر: التقاطع يقال: تدابر القوم، أي: أدبر كل واحد عن صاحبه (^١).\nوقال صاحب \"العين\": دابرت الرجل: عاديته، ومنه قولهم: جعلته دبر أذني أي: خلفها (^٢).\n_________\n(^١) انظر: \"النهاية في غريب الحديث\" ٢/ ٩٧.\n(^٢) \"العين\" ٨/ ٣١، ٣٣.","vol":"28","page":411},{"text":"<span data-type='title' id=toc-3682>٥٨ - باب ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا﴾ [الحجرات: ١٢]</span>\n٦٠٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَحَسَّسُوا، وَلَا تَجَسَّسُوا، وَلَا تَنَاجَشُوا، وَلَا تَحَاسَدُوا، وَلَا تَبَاغَضُوا، وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا». [انظر: ٥١٤٣ - مسلم: ٢٥٦٣ - فتح ١٠/ ٤٨٤]\nذكر فيه حديث أبي هريرة المذكور في الباب قبله بزيادة: \"ولا تناجشوا\" وقد سلف بيانه\nذكر فيه ابن بطال حديث أنس أيضًا. قال الخطابي: قوله \"إِيَّاكمْ وَالظَّنَّ\" كأنه أراد النهي عن تحقيق ظن السوء وتصديقه دون ما يهجس في القلب من خواطر الظنون فإنها لا تملك. قال تعالى: ﴿إِنَّ بَعْضَ الظَّنِّ إِثْمٌ﴾ [الحجرات: ١٢] فلم يجعل الظن كله إثمًا. قال غيره: فنهى - ﵇ - أن تحقق على أخيك ظن السوء، إذا كان الخير غالبًا عليه (^١).\nوقال الإسماعيلي في \"صحيحه\": إذا كان الظن لدلالة تدل عليه، وشهادة تشهد بصحته فذلك ما لا امتناع فيه، وعلى هذا ما روي في الملاعنة إن وضعت كذا، فلا أراه إلا من الذي رميت به، وهذا من المباح، ولكنه لا يجوز تحقيقه والحكم، والممنوع منه إعمال الظن وتحقيقه أيضًا.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢٦٠، وانظر \"أعلام الحديث\" ٣/ ٢١٨٩.","vol":"28","page":412},{"text":"قلت: وروي عن عمر بن الخطاب - ﵁ - أنه قال: لا يحل لمسلم سمع من أخيه كلمة أن يظن بها سوءًا، وهو يجد لها في شيء من الخير مصدرًا، وقال علي: من علم من أخيه مروءة جميلة فلا يسمعن فيه مقالات الرجال، ومن حسنت علانيته فنحن لسريرته أرجا.\nوروى معمر عن إسماعيل بن أمية قال: ثلاث لا يعجزن ابن آدم: الطيرة، وسوء الظن، والحسد. قال: فينجيك من سوء الظن أن لا تتكلم به، وينجيك من الحسد أن لا تبغي أخاك سوءًا، وينجيك من الطيرة أن لا تعمل بها (^١).\nفصل:\nقد أسلفت لك أن حديث أنس - ﵁ - ذكره ابن بطال هنا ولم نره في الأصول، ثم أورد سؤالًا فقال: إن قلت: ليس في حديث أنس ذكر الظن، فما وجه ذكره؟ ثم أجاب بأن التباغض والتحاسد أصلهما سوء الظن، وذلك أن المباغِض والمحاسِد يتأول أفعال من يبغضه ويحسده على أسوأ التأويل، وقد أوجب الله أن يكون ظن المؤمن بالمؤمن حسنًا أبدًا، إذ يقول ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا﴾ [النور: ١٢]، فإذا جعل الله سوء الظن بالمؤمنين إفكًا مبينًا فقد لزم أن يكون حسن الظن بهم صدقًا بينًا (^٢). وتبعه في ذَلِكَ ابن التين.\n_________\n(^١) \"جامع معمر\" ١٠/ ٤٠٣ (١٩٥٠٤).\n(^٢) \"شرح ابن بطال\" ٩/ ٢٦١.","vol":"28","page":413},{"text":"<span data-type='title' id=toc-3683>٥٩ - باب مَا يَكُونُ مِنَ الظَّنِّ</span>\n٦٠٦٧ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «مَا أَظُنُّ فُلَانًا وَفُلَانًا يَعْرِفَانِ مِنْ دِينِنَا شَيْئًا». قَالَ اللَّيْثُ: كَانَا رَجُلَيْنِ مِنَ الْمُنَافِقِينَ. [٦٠٦٨ - فتح ١٠/ ٤٨٥]\n\n٦٠٦٨ - حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ بِهَذَا. وَقَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - يَوْمًا وَقَالَ: «يَا عَائِشَةُ، مَا أَظُنُّ فُلَانًا وَفُلَانًا يَعْرِفَانِ دِينَنَا الَّذِي نَحْنُ عَلَيْهِ». [انظر: ٦٠٦٧ - فتح ١٠/ ٤٨٥]\nذكر فيه حديث عائشة - ﵂ - قَالَتْ: قَالَ رسول الله - ﷺ -: \"مَا أَظُنُّ أن فُلَانًا وَفُلَانًا يَعْرِفَانِ مِنْ دِينِنَا شَيْئًا\".\nقَالَ اللَّيْثُ -يعني أحد رواته-: كَانَا رَجُلَيْنِ مِنَ المُنَافِقِينَ.\nحَدَّثنَا يحيى بْنُ بُكَيْرٍ، ثَنَا اللَّيْثُ بهذا. وَقَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - يَوْمًا وَقَالَ: \"يَا عَائِشَةُ، مَا أَظُنُّ فُلَانًا وَفُلَانًا يَعْرِفَانِ دِينَنَا الذِي نَحْنُ عَلَيْهِ\".\nالشرح:\nسوء الظن جائز عند أهل العلم إن كان مظهرًا للقبيح، ومجانبًا لأهل الصلاح، وغير مشاهد للصلوات في الجماعة.\nوقد قال ابن عمر - ﵁ -: كنا إذا فقدنا الرجل في صلاة العشاء والصبح أسأنا به الظن (^١).\nوالظن هنا بمعنى اليقين؛ لأنه كان يعرف المنافقين حقيقةً بإعلام الله له بهم في سورة براءة.\n_________\n(^١) رواه ابن أبي شيبة ١/ ٢٩٢ (٣٣٥٣)، وابن خزيمة في \"صحيحه\" ٢/ ٣٧٠ - ٣٧١ (١٤٨٥)، وابن حبان ٥/ ٤٥٥ - ٤٥٦ (٢٠٩٩)، والحاكم ١/ ٢١١ وقال: صحيح على شرط الشيخين.","vol":"28","page":414},{"text":"وقال ابن عباس: كنا نسمي سورة براءة الفاضحة، ما زالت تنزل ومنهم ومنهم حتَّى خشينا (^١)؛ لأن الله قد (حكى) (^٢) فيها أقوال المنافقين، وأذاهم رسول الله - ﷺ -، ولمزهم في الصدقات وغيرها، إلا أن الله لم يأمره بقتلهم، ونحن لا نعلم بالظن مثل ما علمه؛ لأجل نزول الوحي عليه، فلم يجب لنا القطع على الظن، غير أنه من ظهر منه فعل منكر وقد عرض نفسه لسوء الظن والتهمة في دينه، فلا حرج على من أساء الظن به. ونقل ابن التين هذا عن بعضهم، قال: واستبعده الداودي، فقال: تأويل الليث بعيد، وإنما يظن بهذا (إلا ببين) (^٣) النفاق، ولم يحققه، ولم يكن يعلم المنافقين كلهم. قال تعالى: ﴿لَا تَعْلَمُونَهُمُ اللهُ يَعْلَمُهُمْ﴾ [الأنفال: ٦٠].\n_________\n(^١) سلف برقم (٤٨٨٢) كتاب: التفسير، سورة الحشر.\n(^٢) في الأصل: حكم، والمثبت من \"شرح ابن بطال\" وهو الأنسب.\n(^٣) في (ص ٢): السيء.","vol":"28","page":415},{"text":"<span data-type='title' id=toc-3684>٦٠ - باب سَتْرِ الْمُؤْمِنِ عَلَى نَفْسِهِ</span>\n٦٠٦٩ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ أَخِي ابْنِ شِهَابٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «كُلُّ أُمَّتِي مُعَافًى إِلاَّ الْمُجَاهِرِينَ، وَإِنَّ مِنَ الْمَجَانَةِ أَنْ يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلًا، ثُمَّ يُصْبِحَ وَقَدْ سَتَرَهُ اللهُ، فَيَقُولَ: يَا فُلَانُ عَمِلْتُ الْبَارِحَةَ كَذَا وَكَذَا، وَقَدْ بَاتَ يَسْتُرُهُ رَبُّهُ وَيُصْبِحُ يَكْشِفُ سِتْرَ اللهِ عَنْهُ». [مسلم: ٢٩٩٠ - فتح ١٠/ ٤٨٦]\n\n٦٠٧٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ، أَنَّ رَجُلًا سَأَلَ ابْنَ عُمَرَ: كَيْفَ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَقُولُ فِي النَّجْوَى؟ قَالَ: «يَدْنُو أَحَدُكُمْ مِنْ رَبِّهِ حَتَّى يَضَعَ كَنَفَهُ عَلَيْهِ فَيَقُولُ: عَمِلْتَ كَذَا وَكَذَا. فَيَقُولُ: نَعَمْ. وَيَقُولُ: عَمِلْتَ كَذَا وَكَذَا. فَيَقُولُ: نَعَمْ. فَيُقَرِّرُهُ ثُمَّ يَقُولُ: إِنِّي سَتَرْتُ عَلَيْكَ فِي الدُّنْيَا، فَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ». [انظر: ٢٤٤١ - مسلم:\n\n٢٧٦٨ - فتح ١٠/ ٤٨٦]\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ -: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"كُلُّ أُمَّتِي مُعَافًى إِلَّا المُجَاهِرِينَ، وَإِنَّ مِنَ المجاهرة أَنْ يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلًا، ثُمَّ يُصبِحَ وَقَدْ سَتَرَهُ اللهُ، فَيَقُولَ: يَا فُلَانُ عَمِلْتُ البَارِحَةَ كَذَا وَكَذَا، وَقَدْ بَاتَ يَسْتُرُهُ رَبُّهُ وَيُصْبحُ يَكْشِفُ سِتْرَ اللهِ عَنْهُ\".\nوحديث ابن عمر - ﵄ - أن رجلًا سأله: كَيْفَ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَقُولُ فِي النَّجْوى؟ قَالَ: \"يَدْنُو أَحَدُكُمْ مِنْ رَبِّهِ حَتَّى يَضَعَ كَنَفَهُ عَلَيْهِ فَيَقُولُ: عَمِلْتَ كَذَا وَكَذَا. فَيَقُولُ: نَعَمْ. وَيَقُولُ: عَمِلْتَ كَذَا وَكَذَا. فَيَقُولُ: نَعَمْ. فَيُقَرِّرُهُ ثُمَّ يَقُولُ: إِنِّي سَتَرْتُ عَلَيْكَ فِي الدُّنْيَا، وأنا أَغْفِرُهَا لَكَ اليَوْمَ\".","vol":"28","page":416},{"text":"الشرح:\n(حديث أبي هريرة أخرجه مسلم آخر كتابه، وحديث ابن عمر سلف في المظالم والتفسير، ويأتي في التوحيد (^١)، وأخرجه مسلم في التوبة) (^٢).\nوالحديث الأول دال على الستر وقبح الهتك. والثاني: من عظم ما لهذِه الأمة من الرجاء. وروي عن ابن مسعود أنه قال: ما ستر الله على عبد في الدنيا إلا ستر عليه في الآخرة (^٣)، وهو مأخوذ من حديث النجوى. وقال ابن عباس - ﵁ - في قوله تعالى: ﴿وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً﴾ [لقمان: ٢٠] قال: أما الظاهرة: فالإسلام، وما حسن من خلقك، وأفضل عليك من الرزق. وأما الباطنة: فما ستر عليك من الذنوب والعيوب (^٤).\nوفي ستر المؤمن على نفسه منافع، منها: أنه إذا اختفى بالذنب عن العباد لم يستخفوا به ولا يستذلوه؛ لأن المعاصي تذل أهلها، ومنها: أنه إن كان ذنبًا يوجب الحد سقطت عنه المطالبة في الدنيا، أي: بالنسبة إلى الباطن، أما إذا ثبت عليه فإنه يحد وإن قال: تبت. وفي المجاهرة بالمعاصي الاستخفاف بحق الله وحق رسوله، وضرب من العناد لهما؛ فلذلك قال - ﵇ -: \"كل أمتي معافى إلا المجاهرين\".\n_________\n(^١) سلف في التفسير برقم (٤٦٨٥) باب: ﴿وَيَقُولُ الْأَشْهَادُ هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ﴾ وسيأتي في التوحيد برقم (٧٥١٤) باب: كلام الرب -﷿- يوم القيامة.\n(^٢) من (ص ٢).\n(^٣) رواه عبد الرزاق في \"جامع معمر\" ١١/ ١٩٩ (٢٠٣١٨) ومن طريقه الطبراني ٩/ ١٥٩ - ١٦٠ (٨٧٩٩)، والبيهقي في \"الشعب\" ٦/ ٤٨٩ - ٤٩٠ (٩٠١٢).\n(^٤) رواه البيهقي في \"الشعب\" ٤/ ١٢٠ (٤٥٠٤، ٤٥٠٥) من حديث ابن عباس مرفوعًا بنحوه.","vol":"28","page":417},{"text":"فصل:\nقوله: (\"إِلَّا المُجَاهِرِينَ\") ذكره ابن التين بلفظ: \"المجاهرون\" ثم قال: كذا وقع، وصوابه عند البصريين: \"الْمُجَاهِرِينَ\" وأجاز الكوفيون الرفع في الاستثناء المنقطع في قوله: ﴿فَسَجَدُوا إِلَّا إِبْلِيسَ﴾ [الكهف: ٥٠] ولم يجزه البصريون.\nفصل:\nالكنف -بالنون- الستر. ومعنى الدنو من الرب: القرب منه. قال ابن فورك: معناه: يقرب من رحمته وكرمه ولطفه؛ لاستحالة حمله على قرب المسافة والنهاية، إذ لا يجوز ذَلِكَ على الله؛ لأنه لا يحويه مكان، ولا يحيط به موضع، ولا تقع عليه الحدود. والعرب تقول: فلان قريب من فلان. يريدون به قرب المنزلة، وعلو الدرجة عنده (^١).\nوقوله: (\"فيضع كنفه عليه\") يبين ما أشرنا إليه في معنى الدنو، وذلك أن لفظ الكنف إنما يستعمل في مثل هذا المعنى، ألا ترى أنه يقال: أنا في كنف فلان. إذا أراد أن يعرف إسباغ فضله عليه وتوقيره عنده، فعبر - ﵇ - بالكنف عن ترك إظهار جرمه للملائكة وغيرهم بإدامة الستر الذي مَنَّ به على العبد في الدنيا، وجعله سببًا لمغفرته له في الآخرة، ودليلًا للمذنب على عفوه، ودليلًا له على نعمة الخلاص من فضيحة الدنيا\n_________\n(^١) \"مشكل الحديث وبيانه\" ص ١٦٤. والصواب في ذلك إثبات صفات الله -﷿- كما جاءت في كتاب الله، وسنة رسوله - ﷺ - بلا تأويل ولا تشبيه، يقول أبو القاسم إسماعيل بن محمد الأصبهاني: ومن مذهب أهل السنة والجماعة: أن كل ما سمعه المرء من الآثار مما لم يبلغه عقله … فعليه التسليم والتصديق والرضا، لا يتصرف في شيءٍ منها برأيه وهواه، من فسَّر من ذلك شيئًا برأيه وهواه فقد أخطأ وضلَّ. \"الحجة في بيان المحجة\" ٢/ ٤٣٥.","vol":"28","page":418},{"text":"وعقوبة الآخرة، التي هي أشد من الدنيا؛ لقوله تعالى: ﴿وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَى﴾ [طه: ٢٧] فيشكر ربه ويذَّكر، وهذا الحديث كقوله: \"إن رحمتي سبقت غضبي\" (^١)؛ لأن تأخير غضبه عنه عند مجاهرته ربه (بالمعصية) (^٢)، وهو يعلم أنه لا تخفى عليه خافية، مما يعلم بصحيح النظر أنه لم يؤخر عقوبته عنه لعجز عن إنفاذها عليه، إلا لرحمته التي حكم لها بالسبق لغضبه، إذ ليس من صفة رحمته التي وسعت كل شيء أن تسبق في الدنيا بالستر من الفضيحة، ويسبقها الغضب من ذَلِكَ الذنب في الآخرة، فإذا لم يكن بد من تغليب الرحمة على الغضب، (فليسر) (^٣) المذنبون المستترون بسعة رحمته، وليحذر المجاهرون بالمعاصي وعيد الله النافذ على من شاء من عباده.\nوفي قوله: \"سترتها عليك في الدنيا، وأنا أغفرها لك اليوم\" نص منه على صحة قول أهل السنة في ترك إنفاذ الوعيد على العصاة من المؤمنين. والحجة فيه من طريق النظر أنه ليس مذمومًا من وجب له حق على غيره فوهبه له، والمرء قد يقول لعبده: إن صنعت كذا عاقبتك بكذا، على معنى: إنك إن أتيت هذا الفعل كنت مستحقًّا عليه هذِه المعاقبة، فإذا جناها فالسيد غير بين الإمضاء والترك، وإذا قال: إن فعلت كذا وكذا فلك عليَّ كذا وكذا. ففعل ما كلفه، لم يجز أن يخلفه بما وعده؛ لأن في تمام الوعد حقًّا للعبد، وليس لأحد أن يدع حق غيره، كما له أن يدع حق نفسه، والعرب تفتخر بخلف الوعيد، ولو كان مذمومًا لما جاز أن يفتخر بخلفه ويمتدح به.\n_________\n(^١) سيأتي برقم (٧٤٢٢) كتاب: التوحيد، باب: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾.\n(^٢) من (ص ٢).\n(^٣) في الأصل: فليستر. ولعل الصواب ما أثبتناه.","vol":"28","page":419},{"text":"أنشد أبو عمرو الشيباني:\nوإني إن أوعدته أو وعدته … لمخلف إيعادي ومنجز موعدي\nفإن أخذ الله المنفذين للوعيد بحكمهم أنفذه عليهم دون غيرهم؛ لقطعهم على الله الواسع الرحمة بإنفاذه الوعيد؛ لظنهم بالله ظن السوء فعليهم دائرة السوء، وكان لهم عند ظنهم كما وعد، فقال: \"أنا عند ظن عبد بي، فليظن بي (ما شاء) (^١) \" (^٢).\nفصل:\nقوله: (\"وإن من المجاهرة\"). كذا في الأصول، وذكره ابن التين بلفظ: \"إن من المجانة\" (^٣). ثم قال: والمجانة: أن لا يبالي المرء بما صنع، وهي مصدر مجن يمجن مجونا ومجانة، بفتح الميم. (وفي مسلم: \"إن من الاجهار\") (^٤).\nوقوله: (\"الْبَارِحَة\") هي أقرب ليلة مضت، تقول: لقيته البارحة، والبارحة الأولى، وهو من برح، أي: زال.\n_________\n(^١) في الأصل: (خيرًا)، والمثبت من (ص ٢) ومصادر التخريج.\n(^٢) رواه أحمد ٣/ ٤٩١، والدارمي ٣/ ١٧٩٦ (٢٧٧٣)، وابن حبان ٢/ ٤٠١ (٦٣٣) من حديث واثلة بن الأسقع.\n(^٣) في \"اليونينية\" \"المجانة\"، وبهامشها: \"المجاهرة\" وعزيت إلى رواية أبي ذر عن الكشميهني. وقال الحافظ في \"الفتح\" ١٠/ ٤٨٧: \"المجاهرة\" كذا لابن السكن والكشميهني، وعليه \"شرح ابن بطال\"، وللباقين: \"المجانة\" بدل \"المجاهرة\". ووقع في رواية يعقوب بن إبراهيم بن سعد: \"وإن من الاجهار\". كذا عند مسلم، وفي رواية له: \"الجهار\" وفي رواية الإسماعيلي: \"الاهجار\" وفي رواية لأبي نعيم في \"المستخرج\" \"وأن من الهجار\" فتحصلنا على أربعة.\n(^٤) من (ص ٢).","vol":"28","page":420},{"text":"<span data-type='title' id=toc-3685>٦١ - باب الكِبْرِ</span>\nوَقَالَ مُجَاهِدٌ: ﴿ثَانِيَ عِطْفِهِ﴾ [الحج: ٩] مُسْتَكْبِرٌ فِي نَفْسِهِ، عِطْفُهُ: رَقَبَتُهُ.\n\n٦٠٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا مَعْبَدُ بْنُ خَالِدٍ الْقَيْسِيُّ، عَنْ حَارِثَةَ بْنِ وَهْبٍ الْخُزَاعِيِّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَلَا أُخْبِرُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَاعِفٍ، لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ، أَلَا أُخْبِرُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ». [انظر: ٤٩١٨ - مسلم: ٢٨٥٣ - فتح ١٠/ ٤٨٩]\n\n٦٠٧٢ - وَقَالَ مُحَمَّدُ بْنُ عِيسَى: حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا حُمَيْدٌ الطَّوِيلُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ قَالَ: كَانَتِ الأَمَةُ مِنْ إِمَاءِ أَهْلِ الْمَدِينَةِ لَتَأْخُذُ بِيَدِ رَسُولِ اللهِ - ﷺ -، فَتَنْطَلِقُ بِهِ حَيْثُ شَاءَتْ. [فتح ١٠/ ٤٨٩]\nذكر فيه حديث حَارِثَةَ بْنِ وَهْبٍ الخُزَاعِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"ألا أُخْبِرُكُمْ بِأَهْلِ الجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَاعِفٍ، لَو أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ، أَلَا أُخْبِرُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ جَوَّاظٍ عُتُلٍّ مُسْتَكْبِرٍ\".\n(وهذا سلف في التفسير، ويأتي في الأيمان والنذور (^١)، وأخرجه مسلم أيضًا. ثم قال:) (^٢) وَقَالَ مُحَمَّدُ بْنُ عِيسَى: ثَنَا هُشَيْمٌ، أَنَا حُمَيْدٌ الطَّوِيلُ، ثَنَا أَنَسٌ قَالَ: كَانَتِ الأَمَةُ مِنْ إِمَاءِ أَهْلِ المَدِينَةِ لَتَأْخُذُ بِيَدِ رَسُولِ اللهِ - ﷺ -، فَتَنْطَلِقُ بِهِ حَيْثُ شَاءَتْ.\nوهذا يشبه أن يكون أخذه عن شيخه محمد بن عيسى مذاكرة، وهو ابن الطباع أبو جعفر أخو إسحاق ويوسف، نزل أذنة، روى عن مالك وغيره وعنه أبو داود والدارمي، خرج له النسائي وابن ماجه أيضًا،\n_________\n(^١) سيأتي برقم (٦٦٥٧) باب: قول الله تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾.\n(^٢) من (ص ٢).","vol":"28","page":421},{"text":"وعلق له البخاري كما ترى، وكان حافظًا مكثرًا فقيهًا. قال أبو داود: كان يحفظ نحوًا من أربعين ألف حديث. وقال أبو حاتم: ثقةٌ مأمونٌ ما رأيت أحفظ منه للأبواب، مات سنة أربع وعشرين ومائتين (^١).\nوذكر الحافظ أبو سعيد النيسابوري في \"شرف المصطفى\" التأليف الكبير أن عليَّ بن زيد بن جدعان روى عن أنس - ﵁ - قال: إن كانت الوليدة من ولائد المدينة لتجيء فتأخذ بيد رسول الله - ﷺ -، فتذهب به، فما ينزع يده من يدها حتَّى تذهب به حيث شاءت. وعزاه ابن بطال إلى رواية شعبة، عن عليِّ بن زيد به، بزيادة: حتَّى تكون هي تنزعها.\nقال: وروى شعبة، عن أبان بن تغلب، عن فضيل الفقيمي، عن النخعي، عن علقمة، عن عبد الله، عن رسول الله - ﷺ - قال: \"لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر\" فقال رجل: إن الرجل ليحب أن يكون ثوبه (حسن) (^٢) ونعله (حسن) (٢). قال: \"إن الله جميل يحب الجمال، الكبر من بطر الحق وغمص الناس\" (^٣). وروى عبد الله بن عمرو بن العاصي: عن رسول الله - ﷺ - قال: \"إن المستكبرين يحشرون يوم القيامة أمثال الذر على صورة الناس (يطؤهم) (^٤) كل شيء من الصَّغار، يساقون حتَّى يدخلوا سجنًا في النار يسقون من طينة الخبال\nعصارة أهل النار\" (^٥).\n_________\n(^١) انظر: \"الجرح والتعديل\" ٨/ ٣٨ (١٧٥)، \"تهذيب الكمال\" ٢٦/ ٢٥٨ (٥٥٣٤).\n(^٢) ورد فوقها في الأصل: كذا.\n(^٣) رواه مسلم (٩١) كتاب: الإيمان، باب: تحريم الكبر، بلفظ: \"غمط الناس\".\n(^٤) في (ص ٢): يعلوهم.\n(^٥) رواه الترمذي (٢٤٩٢)، وأحمد ٢/ ١٧٩، وابن أبي شيبة ٥/ ٣٢٩ (٢٦٥٧٣)، والبخاري في \"الأدب المفرد\" (٥٥٧).","vol":"28","page":422},{"text":"فإن قلت: فقد وصف - ﵇ - العتل الجواظ المستكبر أنه من أهل النار، فبين لنا تكبره، على من هو؟ قيل: هو الذي باطنه منطوٍ على التكبر على الله، فهذا كافر لا شك في كفره، وذلك هو الكبر الذي عناه النبي - ﷺ - بقوله، في حديث ابن مسعود: \"لا يدخل الجنة من كان في قلبه (مثقال حبة) (^١) من كبر\".\nوالعتل: الجافي الغليظ، ومنه قوله تعالى: ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (١٣)﴾ [القلم: ١٣] قال الفراء: إنه الشديد الخصومة بالباطل (^٢). وعلى الأول أهل اللغة.\nفإن قلتَ: فقد وصفت الكبر بغير ما وصفه به رسول الله - ﷺ -، وذلك أنك رويت عنه - ﷺ - أنه قال: \"الكبر من سفه الحق، وغمص الناس وازدرى الحق\" (^٣) ووصفت أنت الكبر: أنه التكبر على الله.\nقيل: الكبر الذي وصفناه هو خلاف خشوع القلب لله، ولا ينكر أن يكون من الكبر ما هو استكبار على غير الله، والذي قلنا من معنى الكبر على الله، فإنه غير خارج من معنى ما روينا عنه، أنه من غمص الناس وازدراء الحق، وذلك أن معتقِد الكبر على ربه لا شك أنه للحق مزدرٍ وللناس أشد استحقارًا.\nومما يدل على أن المراد بمعنى الآثار في ذَلِكَ عن رسول الله - ﷺ - ما رواه الطبري، عن يونس، عن ابن وهب، عن عمرو بن الحارث أن\n_________\n(^١) في (ص ٢): ذرة.\n(^٢) \"معاني القرآن\" ٣/ ١٧٣.\n(^٣) رواه أحمد ٢/ ١٦٩ - ١٧٠، والبخاري في \"الأدب المفرد\" (٥٤٨)، والبزار في \"مسنده\" ٦/ ٤٠٧ - ٤٠٨ (٢٤٣٣) من حديث عبد الله بن عمرو بن العاص وليس فيهم قوله: \"وازدرى الحق\" وصححه الألباني في \"الصحيحة\" (١٣٤).","vol":"28","page":423},{"text":"دراجًا أبا السمح حدثه، عن أبي الهيثم، عن أبي سعيد الخدري، عن النبي - ﷺ - قال: \"من تواضع لله درجة رفعه الله درجة، ومن تكبر على الله درجة يضعه الله درجة، حتَّى يجعله في أسفل سافلين\" (^١) فدل هذا الحديث أن غمص الناس وحقر الناس (استكبار) (^٢) على الله.\nوقد روى حماد بن سلمة، عن قتادة وعلي بن زيد، عن سعيد بن المسيب، عن أبي هريرة - ﵁ -، عن رسول الله - ﷺ -، فيما يحكيه عن ربه -﷿-: \"الكبرياء ردائي، فمن نازعني ردائي قصمته\" (^٣) فالمستكبر على الله لا شك أنه منازعه رداءه، ومفارق دينه، وحرام عليه جنته، كما قال - ﵇ - أنه \"لا يدخلها إلا نفس مسلمة\" (^٤) ومن لم يخشع لله قلبه فهو عليه مستكبر إذ معنى الخشوع التواضع وخلافه التكبر والتعظم. فالحق على كل مكلف إشعار قلبه الخشوع بالذلة، والاستكانة له بالعبودية؛ خوف أليم عقابه. وقد روي عن محمد بن عليٍّ أنه قال: ما دخل قلب امرئٍ شيء من الكبر إلا نقص من عقله مثله، قلَّ ذَلِكَ أو كَثُرَ (^٥).\nفصل:\nسلف تفسير العتلّ، ويأتي تفسيره مع الجواظ في الأيمان والنذور، وفي باب قوله تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾ [الأنعام: ١٠٩].\n_________\n(^١) رواه ابن ماجه (٤١٧٦)، وأحمد ٣/ ٧٦ من طريق دراج، عن أبي الهيثم، به.\n(^٢) في الأصل (استكبارًا)، والصواب ما أثبتناه.\n(^٣) رواه الحاكم ١/ ٦١، ورواه بنحوه مسلم (٢٦٢٠) كتاب: البر والصلة، باب: تحريم الكبر من حديث أبي هريرة، وأبي سعيد.\n(^٤) سيأتي برقم (٦٥٢٨) كتاب: الرقاق، باب: كيف الحشر.\n(^٥) \"شرح ابن بطال\" ٩/ ٢٦٦ - ٢٦٨، وأثر محمد بن علي -هو أبو جعفر الباقر- رواه أبو نعيم في \"الحلية\" ٣/ ١٨٠.","vol":"28","page":424},{"text":"والجواظ: الرجل الجافي الغليظ. وقيل: القصير البطين. وقال الداودي: الجواظ: الجعظري، الكثير اللحم (العظيم) (^١) البطن، الغليظ العنق. وقال الجوهري: هو الضخم المختال في مشيته، وكذا عند ابن فارس (^٢) والهروي، وقال أحمد بن عبيد: هو الجموع المنوع.\nفصل:\nقوله: (﴿عِطْفِهِ﴾: رقبته) عبارة الجوهري: عِطْفَا الرجل: جانباه من لدن رأسه إلى وركيه، وثنى عَنِّي عِطْفَه أي: أعرض (^٣).\nوقوله: (\"كُلُّ ضَعِيفٍ مُتَضَاعِفٍ\") قال الداودي: الضعيف في جسمه وماله و(لسانه) (^٤)، والمتضاعف: المتواضع. وفي \"الصحاح\": الضعيف في بدنه، (والمُضعف) (^٥) في ذاته (^٦). وقال القزاز: ضعيف في جسمه؛ لاجتهاده في عبادته، قوي في طاعته وتصرفه.\nوقوله: (\"لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ\") أي: لو أقسم عليه: لتفعلن ما أحب لأَبرَّ قسمه. أي: فعل له ما يكون بفعله قد أبر قسمه.\n_________\n(^١) في الأصل: العطين.\n(^٢) \"الصحاح\" ٣/ ١١٧١، \"مجمل اللغة\" ١/ ٢٠٣.\n(^٣) \"الصحاح\" ٤/ ١٤٠٥.\n(^٤) في (ص ٢): شأنه.\n(^٥) في الأصل: والمصدق.\n(^٦) \"الصحاح\" ٤/ ١٣٩١. ولفظه: (والمضعف في دابته).","vol":"28","page":425},{"text":"<span data-type='title' id=toc-3686>٦٢ - باب الهِجْرَةِ</span>\nوَقَوْلِ النبيّ - ﷺ -: \"لَا يَحِلُّ لِرَجُلٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ\".\n٦٠٧٣، ٦٠٧٤، ٦٠٧٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي عَوْفُ بْنُ مَالِكِ بْنِ الطُّفَيْلِ -هُوَ ابْنُ الْحَارِثِ وَهْوَ ابْنُ أَخِي عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - لأُمِّهَا- أَنَّ عَائِشَةَ حُدِّثَتْ أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ قَالَ فِي بَيْعٍ أَوْ عَطَاءٍ أَعْطَتْهُ عَائِشَةُ: وَاللهِ لَتَنْتَهِيَنَّ عَائِشَةُ، أَوْ لأَحْجُرَنَّ عَلَيْهَا. فَقَالَتْ: أَهُوَ قَالَ هَذَا؟ قَالُوا: نَعَمْ. قَالَتْ: هُوَ لِلَّهِ عَلَيَّ نَذْرٌ أَنْ لَا أُكَلِّمَ ابْنَ الزُّبَيْرِ أَبَدًا. فَاسْتَشْفَعَ ابْنُ الزُّبَيْرِ إِلَيْهَا حِينَ طَالَتِ الْهِجْرَةُ، فَقَالَتْ: لَا وَاللهِ لَا أُشَفِّعُ فِيهِ أَبَدًا، وَلَا أَتَحَنَّثُ إِلَى نَذْرِي. فَلَمَّا طَالَ ذَلِكَ عَلَى ابْنِ الزُّبَيْرِ كَلَّمَ الْمِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ -وَهُمَا مِنْ بَنِي زُهْرَةَ- وَقَالَ لَهُمَا: أَنْشُدُكُمَا بِاللهِ لَمَّا أَدْخَلْتُمَانِي عَلَى عَائِشَةَ، فَإِنَّهَا لَا يَحِلُّ لَهَا أَنْ تَنْذُرَ قَطِيعَتِي. فَأَقْبَلَ بِهِ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ مُشْتَمِلَيْنِ بِأَرْدِيَتِهِمَا حَتَّى اسْتَأْذَنَا عَلَى عَائِشَةَ فَقَالَا: السَّلَامُ عَلَيْكِ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، أَنَدْخُلُ؟ قَالَتْ عَائِشَةُ: ادْخُلُوا! قَالُوا: كُلُّنَا؟ قَالَتْ: نَعَمِ، ادْخُلُوا كُلُّكُمْ. وَلَا تَعْلَمُ أَنَّ مَعَهُمَا ابْنَ الزُّبَيْرِ، فَلَمَّا دَخَلُوا دَخَلَ ابْنُ الزُّبَيْرِ الحِجَابَ، فَاعْتَنَقَ عَائِشَةَ، وَطَفِقَ يُنَاشِدُهَا وَيَبْكِى، وَطَفِقَ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ يُنَاشِدَانِهَا إِلاَّ مَا كَلَّمَتْهُ وَقَبِلَتْ مِنْهُ، وَيَقُولَانِ: إِنَّ النَّبِيَّ - ﷺ - نَهَى عَمَّا قَدْ عَلِمْتِ مِنَ الْهِجْرَةِ، فَإِنَّهُ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ. فَلَمَّا أَكْثَرُوا عَلَى عَائِشَةَ مِنَ التَّذْكِرَةِ وَالتَّحْرِيجِ طَفِقَتْ تُذَكِّرُهُمَا [نَذْرَهَا] وَتَبْكِي وَتَقُولُ: إِنِّي نَذَرْتُ، وَالنَّذْرُ شَدِيدٌ. فَلَمْ يَزَالَا بِهَا حَتَّى كَلَّمَتِ ابْنَ الزُّبَيْرِ، وَأَعْتَقَتْ فِي نَذْرِهَا ذَلِكَ أَرْبَعِينَ رَقَبَةً. وَكَانَتْ تَذْكُرُ نَذْرَهَا بَعْدَ ذَلِكَ فَتَبْكِي، حَتَّى تَبُلَّ دُمُوعُهَا خِمَارَهَا. [انظر: ٣٥٠٣ - فتح: ١٠/ ٤٩١]\n\n٦٠٧٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَبَاغَضُوا، وَلَا تَحَاسَدُوا، وَلَا تَدَابَرُوا، وَكُونُوا","vol":"28","page":426},{"text":"عِبَادَ اللهِ إِخْوَانًا، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ». [انظر: ٦٠٦٥ - مسلم: ٢٥٥٩ - فتح: ١٠/ ٤٩٢]\n\n٦٠٧٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَحِلُّ لِرَجُلٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ، يَلْتَقِيَانِ فَيُعْرِضُ هَذَا وَيُعْرِضُ هَذَا، وَخَيْرُهُمَا الَّذِي يَبْدَأُ بِالسَّلَامِ». [انظر: ٦٢٣٧ - مسلم: ٢٥٦٠ - فتح: ١٠/ ٤٩٢]\nهذا الحديث أسنده قريبًا في باب ما ينهى عن التدابر، من طريق أنس - ﵁ -: \"لا تباغضوا\" وفي آخره: \"ولا يحل لمسلم أن يهجر أخاه فوق ثلاثة أيام\" وذكر في الباب حديث أنس وأبي أيوب. وفي أثناء حديث عائشة الطويل (أيضًا) (^١)، وهو صريح في تحريم الهجران فوق ثلاث، وكذا العداوة والإعراض عن المسلم حرامان، وهذا فيمن لم يجن على الدين جناية، فأما من جنى عليه، وعصى ربه، فجاءت الرخصة (في عقوبته) (^٢) بالهجران، كالثلاثة المتخلفين عن غزوة تبوك، أمر\nالشارع بهجرانهم، فبقوا كذلك خمسين ليلة، حتَّى نزلت توبتهم (^٣). وآلى - ﵇ - من نسائه شهرًا (^٤). وهذا تخصيص لعموم الخبر.\nفإن قلت: أيأثم من كلم الفجار والعصاة على علم منهم بها بغير تأويل؟ قلت: إن كلمهم بالتقريع والوعظ لم يأثم، وإن كلمهم على غير ذَلِكَ خشيت عليه الإثم، قاله ابن جرير، إلا أن يكلم من لا يجد من كلامه بدًّا، فيكلمه وهو كاره لطريقته وعليه واجد، كالذي كان من\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٤٤١٨) كتاب: المغازي، باب: حديث كعب بن مالك.\n(^٤) سلف برقم (٢٤٦٨) كتاب: المظالم، باب: الغرفة المشرفة في السطوح.","vol":"28","page":427},{"text":"أبي قتادة في كعب، إذ ناشده الله: أهل تعلمني أحب الله ورسوله؟ كل ذَلِكَ لا يجيبه، ثم أجابه بأن قال: الله ورسوله أعلم، ولم يزده على ذلك. وقيل: كلامهم مكروه.\nفرع:\nاختلف هل يخرج (بالسلام) (^١) وحده من الهجران؟ فقالت البغاددة: (نعم) (^٢)؛ لقوله - ﵇ -: \"وخيرهما الذي يبدأ بالسلام\" وقاله مالك مرة، وقال: إنه حري إن كان يؤذيه برئ من الشحناء، قال ابن القاسم: وإن كان غير مؤذٍ له لم يخرجه منه إذا اجتنب كلامه. وقال أحمد: ينظر إلى حالهم قبل، فإن علم منه مكالمته والإقبال عليه، فلا يخرجه ذَلِكَ، لا يخرجه السلام ليس معه إعراض. قيل: وروي نحوه عن مالك (^٣).\nثم ذكر البخاري في الباب أحاديث:\nأحدها:\nحديث عَوْفِ بْنِ الطُّفَيْلِ -هُو ابن الحَارِثِ وَهْو ابن أَخِي عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - لأُمِّهَا- أَنَّ عَائِشَةَ حُدِّثَتْ أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ قَالَ فِي بَيْعٍ أَو عَطَاءٍ أَعْطَتْهُ عَائِشَةُ: والله لَتَنْتَهِيَنَّ عَائِشَةُ، أَو لأَحْجُرَنَّ عَلَيْهَا. فَقَالَتْ: أَهُو قَالَ هذا؟ قَالُوا: نَعَمْ. قَالَتْ: هُو لله عَلَيَّ نَذْرٌ أَنْ لَا أُكَلِّمَ ابن الزُّبَيْرِ أَبَدًا .. الحديث بطوله.\nعوف هذا هو ابن الحارث بن الطفيل بن عبد الله بن الحارث بن\n_________\n(^١) في الأصل: بالكلام.\n(^٢) من (ص ٢).\n(^٣) انظر: \"المنتقى\" للباجي ٧/ ٢١٥، و\"الاستذكار\" ٢٦/ ١٥٠، \"شرح ابن بطال\" ٩/ ٢٧٠.","vol":"28","page":428},{"text":"سخبرة بن جرثومة بن عادية بن مرة بن جشم بن أوس بن عامر بن حنين بن النمر بن عثمان بن نصر بن زهران بن كعب بن الحارث بن كعب بن عبد الله بن مالك بن نصر بن الأزد. هكذا ساقه ابن الكلبي. وقال: الطفيل أخو عائشة لأمها أم رومان بنت عمير الكناني.\nوكانت عائشة - ﵂ - من أجود الناس، أعطت القاسم بن محمد وابن أبي عتيق ابني أخويها ما أعطت فيه مائة ألف (^١)، وأعانت المنكدر في كتابته بعشرة آلاف. وإنما كره لها ابن الزبير بيع رباعها، وتأولت هي في هجرانه أنها كانت أمه؛ لأنها أم المؤمنين، فهي أم له لا (خالة) (^٢).\nوذكر أنها قالت لرسول الله - ﷺ -: ألا تكنيني؟ فقال: \"تكني بابنك عبد الله\" (^٣) فكانت تكنى بأم عبد الله، فرأت (عائشة - ﵂ -) (^٤) أنه عقها، وأنه أتاها بما يوجب هجرته، فتنكر له الناس إذ هجرته عائشة، وكان هذا قبل أن يلي؛ لأن عائشة ماتت سنة سبع وخمسين، في خلافة معاوية، وكان ابن الزبير حينئذ لم يلِ.\n_________\n(^١) ورد في هامش الأصل: الذي ساقه البخاري في الهبة أن التي أعطت القاسم وابن أبي عتيق مالًا بالغابة أعطت فيه مائة ألف هي أسماء بنت أبي بكر أخت عائشة، وقد نقل شيخنا المؤلف عن الداودي أن ظاهر إيراده أنه قال ذلك في عائشة، واعترضه، فإن صح هذا المكان فلعل كل واحدة -منها ومن أختها- أعطت القاسم وابن أبي عتيق مائة ألف. والله أعلم.\n(^٢) في (ص ٢): محالة.\n(^٣) رواه البخاري في \"الأدب المفرد\" (٨٥١)، والحاكم ٤/ ٢٧٨. ورواه بنحوه أبو داود (٤٩٧٠)، وأحمد ٦/ ١٠٧.\nوانظر: \"السلسلة الصحيحة\" (١٣٢).\n(^٤) من (ص ٢).","vol":"28","page":429},{"text":"فصل:\nومعنى (الْهِجْرَة) كما قال الطبري: ترك الرجل كلام أخيه إذا اجتمعا، وأعرض كل واحد منهما عن صاحبه مصارمةً له، وتركًا للكلام له والسلام عليه إذا تلاقيا. وعائشة لم تكن ممن تلقى ابن الزبير، وإنما كانت من وراء حجاب، لا يدخل عليها إلا بإذن، وكان لها منعه من دخوله منزلها (وليس ذلك هجرةً منهيًّا عنها كما لو كانت في بلد آخر، وقيل: إنها تأولت أنه عصى بتنقيصه لها) (^١) فهجرته لأنها أم له ولسائر المؤمنين يجب توقيرها - ﵂ - (^٢).\nفصل:\nقولها: (لله عَلَيَّ نَذْرٌ أَنْ لَا أُكَلِّمَ ابن الزُّبَيْرِ أَبَدًا) هذا نذر في غير طاعة، فلا يجب عليها شيء عند مالك وغيره (^٣)، أو يكون تقدير الكلام: عليَّ نذر إن كلمت ابن الزبير، وظاهر الكلام لا شيء عليه؛ لأن المنذور ترك كلام ابن الزبير؛ لأن (أن) مع الفعل في تأويل المصدر، وإنما يوفى هذا فيما كان طاعة، كالعتق والصلاة والصوم، أما نذر المعصية كالزنا، والمكروه كترك النوافل، والمباح، فلا يلزم الوفاء به (^٤).\nواختلف إذا قال: عليَّ نذر لأفعلن كذا. فكفارته كفارة يمين، كما جاء في مسلم (^٥)، وهو قول مالك وغير واحد من التابعين (^٦).\n_________\n(^١) ساقط من (ص ٢).\n(^٢) انظر: \"ابن بطال\" ٩/ ٢٧٠.\n(^٣) \"المدونة\" ٢/ ٣٥.\n(^٤) انظر: \"المدونة\" ٢/ ٣٤ - ٣٥.\n(^٥) مسلم (١٦٤٥) كتاب: النذر، باب: في كفارة النذر، من حديث عقبة بن عامر مرفوعًا: \"كفارة النذر كفارة اليمين\".\n(^٦) انظر: \"النوادر والزيادات\" ٤/ ٢٥ - ٢٦.","vol":"28","page":430},{"text":"وعن ابن عباس: عليه أغلظ الكفارات كالظهار؛ لأنه لم يسم اليمين بالله، ولا نواها. وقيل: إن شاء صام يومًا، أو أطعم مسكينًا، أو صلى ركعتين؛ لأنه لا يقم ذمته إلا بالأقل، وكل ما يصح أن ينذر.\nفصل:\nقوله: (أَنْشُدُكُمَا باللهِ) أي: أسألكما. وهو ثلاثي من نشده بالله، إذا سأله.\nوقولها: (ولا أتحنث إلى نذري) أي: لا أخالف ما نذرت؛ لأن الحنث: الخلف في اليمين، تقول: أحنث الرجل في يمينه، فحنث.\nو(التحريج): الإثم والتضييق، يقال: تحرج. أي: تأثم. وأحرجه إليه أي: ألجأه إليه.\nوقوله: (لما أدخلتماني على عائشة) حكى سيبويه (^١): لما فعلت -مشددة -أي: إلا فعلت (^٢). وقد قرئ: ﴿إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ (٤)﴾ [الطارق: ٤] بالتشديد (^٣)، تقديره: ما كل نفس إلا عليها حافظ. فتكون (إن) بمعنى: ما. وفي \"الصحاح\": وقول من قال: لمّا بمعنى إلا، غير معروف في اللغة (^٤).\nالحديث الثاني:\nحديث أنس السالف في باب: ما ينهى عن التدابر، إلا أنه قال: \"فَوْقَ ثَلَاثِ لَيَالٍ\" بدل \"أيام\".\n_________\n(^١) وقع هنا في (ص ٢): نشدتكما الله.\n(^٢) \"الكتاب\" ٣/ ١٠٥ - ١٠٦.\n(^٣) قرأها كذلك عاصم وابن عامر وحمزة، وقرأ باقي السبعة بالتخفيف، انظر \"الحجة\" للفارسي ٦/ ٣٩٧، \"الكشف\" لمكي ٢/ ٣٦٩.\n(^٤) \" الصحاح\" ٥/ ٢٠٣٣، مادة: (لمم).","vol":"28","page":431},{"text":"الحديث الثالث:\nحديث أَبِي أَيُّوبَ - ﵁ -: \"لَا يَحِلُّ لِرَجُلٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ، يَلْتَقِيَانِ فَيُعْرِضُ هذا وَيُعْرِضُ هذا، وَخَيْرُهُمَا الذِي يَبْدَأُ بِالسَّلَامِ\".\nقال الطبري: في حديث أنس وأبي أيوب البيان الواضح أنه غير جائز لمسلم أن يهجر مسلمًا أكثر من ثلاثة أيام، (وأنه إن هجره أكثر من ثلاثة أيام) (^١) أثم، وكان أمره إلى الله، إن شاء عذبه، وإن شاء عفا عنه؛ لأنه - ﵇ - أخبره أنه لا يحل ذَلِكَ، ومن فعل ما هو محظور عليه فقد اقتحم حمى الله، وانتهك حرمته.\nوفيه: دليل أن هجرته دون ثلاثة أيام مباح (لهما) (^٢) ولا تبعة عليهما فيها. وقال غيره: وتجاوز الله لهما عما يعرض لهما من ذَلِكَ في ثلاثة أيام؛ لما فطر الله العباد عليه من ضعف الجبلة وضيق الصدر، وحرَّم عليهما ما زاد على الثلاث؛ لأنه من الغل الذي لا يحل. وروى عيسى، عن ابن القاسم، في الرجل يهجر أخاه إلا أنه يسلم عليه من غير أن يكلمه بغير السلام، هل يبرأ من الشحناء؟ فقال: سمعت مالكًا يقول: إن كان مؤذيًا، إلى آخر ما (أسلفنا. وقال به أحمد أيضًا. كذا نقله عنه ابن بطال (^٣» (^٤). وما أسلفناه عنه نقله ابن التين. وقيل لابن القاسم: هل ترى (شهادته عليه) (^٥) جائزة باجتنابه كلامه وهو غير مؤذ له؟ قال: لا تقبل شهادته.\n_________\n(^١) ساقطة من الأصل.\n(^٢) من (ص ٢).\n(^٣) \"شرح ابن بطال\" ٩/ ٢٦٩ - ٢٧٠.\n(^٤) ساقط من (ص ٢).\n(^٥) في الأصل: (عليه شهادته)، والمثبت هو الملائم للسياق، وانظر \"شرح ابن بطال\" ٩/ ٢٧٠.","vol":"28","page":432},{"text":"فإن قلت: فحديث عائشة في الباب لما هجرت عبد الله بن الزبير، وحلفت أن لا تكلمه أبدًا، فتحيل عليها بالشفعاء حتَّى كلمته.\nقيل: معنى الهجرة: هو ترك كلام الرجل أخيه مع تلاقيهما واجتماعهما، وإعراض كل واحد منهما عن صاحبه مصارمة له، وتركًا للسلام، وذلك أن من حق المسلم على المسلم إذ تلاقيا أن يسلم كل واحد منهما على صاحبه، فإذا تركا ذَلِكَ بالمصارمة فقد دخلا فيما حظر الله، واستحقا العقوبة إن لم يعف الله عنهما، فعائشة لم تكن ممن تلقى ابن الزبير فتعرض عن السلام عليه صرمًا له، وإنما كانت من وراء حجاب، ولا يدخل عليها أحد إلا بإذن، وكان لها منع ابن الزبير الدخول كما سلف.\nوأخبر - ﵇ - بسبب حظر الله تعالى هجرة المسلم أخاه أن ذَلِكَ إنما هو من أجل تضييعهما ما أوجب الله عليهما عند تلاقيهما، فأما إذا لم يلتقيا فيفرط كل واحد منهما في واجب حق أخيه عليه فذلك بعيد من معنى الهجرة.\nوقد تأول غير الطبري في هجرة عائشة - ﵂ - لابن الزبير وجهًا آخر، فقال: إنما ساغ لعائشة ذَلِكَ؛ لأنها أم المؤمنين ولازم توقيرها وبرها لجميع المؤمنين، وتنقصها كالعقوق لها، فهجرت ابن الزبير أدبًا له، ألا ترى أنه لما فرغ نزع عن قوله، وندم عليه، وتشفع إليها، رجعت إلى مكالمته، وكفرت يمينها. وهذا من باب إباحة هجران من عصى والإعراض عنه حتَّى يفيء إلى الواجب عليه.","vol":"28","page":433},{"text":"<span data-type='title' id=toc-3687>٦٣ - باب مَا يَجُوزُ مِنَ الْهِجْرَانِ لِمَنْ عَصَى</span>\nوَقَالَ كَعْبٌ حِينَ تَخَلَّفَ عَنِ النَّبِيِّ - ﷺ -: وَنَهَى النَّبِيُّ - ﷺ - المُسْلِمِينَ عَنْ كَلَامِنَا. وَذَكَرَ خَمْسِينَ لَيْلَةً.\n\n٦٠٧٨ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنِّي لأَعْرِفُ غَضَبَكِ وَرِضَاكِ». قَالَتْ: قُلْتُ: وَكَيْفَ تَعْرِفُ ذَاكَ يَا رَسُولَ اللهِ؟ قَالَ: «إِنَّكِ إِذَا كُنْتِ رَاضِيَةً قُلْتِ: بَلَى وَرَبِّ مُحَمَّدٍ. وَإِذَا كُنْتِ سَاخِطَةً قُلْتِ: لَا وَرَبِّ إِبْرَاهِيمَ». قَالَتْ: قُلْتُ: أَجَلْ، لَسْتُ أُهَاجِرُ إِلاَّ اسْمَكَ. [انظر: ٥٢٢٨ - مسلم: ٢٤٣٩ - فتح ١٠/ ٤٩٧]\nوسلف مسندًا (^١).\nوذكر بإسناده حديث عائشة قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنِّي لأَعْرِفُ غَضَبَكِ (من) (^٢) رِضَاكِ\". قَالَتْ: وَكَيْفَ تَعْرِفُ ذلك يَا رَسُولَ اللهِ؟ قَالَ: \"إِنَّكِ إِذَا كُنْتِ رَاضِيَةً قُلْتِ: بَلَى وَرَبِّ مُحَمَّدٍ. وَإِذَا كُنْتِ سَاخِطَةً قُلْتِ: لَا وَرَبِّ إِبْرَاهِيمَ\". قَالَتْ: قُلْتُ: أَجَلْ، لَسْتُ أُهَاجِرُ إِلَّا اسْمَكَ.\nالشرح:\n(أَجَلْ): جواب مثل نعم. قال الأخفش: إلا أنها أحسن من نعم فإذا قال: سوف نذهب، قلت: أجل، كان أحسن من نعم، وإذا قال: أنذهب؟ قلت: (نعم)، كان أحسن من أجل. والحديث على هذا؛ لأنه أخبرها بصفة حالها معه ولم يستفهمها، فقالت: أجل.\nقال المهلب: غرض البخاري في هذا الباب أن يبين صفة (^٣)\n_________\n(^١) برقم (٤٤١٨).\n(^٢) في (ص ٢): (و)، والمثبت من الأصل.\n(^٣) في الأصل بعدها: (حالها معه) وعليها: (لا .. إلى).","vol":"28","page":434},{"text":"الهجران الجائز، وأن ذَلِكَ متنوع على قدر الإجرام، فمن كان جرمه كبيرًا فينبغي هجرانه واجتنابه وترك مكالمته كما في أمر كعب بن مالك وصاحبيه. وما كان [من] (^١) المغاضبة بين الأهل والإخوان فالهجران الجائز فيها هجران التحية والتسمية وبسط الوجه، كما فعلت عائشة في مغاضبتها مع رسول الله - ﷺ -.\nقال الطبري: في حديث كعب بن مالك أصل في هجران أهل المعاصي والفسوق والبدع؛ ألا ترى أنه - ﵇ - نهى عن كلامهم بتخلفهم عنه، ولم يكن ذَلِكَ كفرًا ولا ارتدادًا، وإنما كان معصية ركبوها فأمر بهجرهم، حتَّى تاب الله عليهم، ثم أذن في مراجعتهم. فكذلك الحق في كل من أحدث ذنبًا خالف به أمر الله ورسوله فيما لا شبهة فيه ولا تأويل، أو ركب معصية على علم أنها معصية لله، أن يهجر غضبًا لله ولرسوله ولا يكلم حتَّى يتوب وتعلم توبته علمًا ظاهرًا، كما قال في قصة الثلاثة الذين خلفوا.\nفإن قلتَ: أفيحرج مكلم أهل المعاصي والبدع على كل وجه؟\nقلتُ: أجبنا عنه فيما سلف بتفصيل.\nفإن قلتَ: فإنك تبيح كلام أهل الشرك بالله ولا توجب على المسلمين هجرتهم، فكيف ألزمتنا هجرة أهل البدع والفسوق وهم بالله ورسوله مُقِرُّون؟\nقيل: إن حظرنا ما حظرنا وإطلاقنا ما أطلقنا لم يكن إلا عن أمر من لا يسعنا خلاف أمره، وذلك نهيه - ﵇ - عن كلام النفر المتخلفين عن تبوك وهم بوحدانية الله مقرون، وبنبوة نبيه معترفون. وأما المشركون فإنما\n_________\n(^١) من ابن بطال ٩/ ٢٧٢.","vol":"28","page":435},{"text":"أطلقت لأهل الإيمان كلامهم؛ لإجماع الجميع على إجازتهم البيع والشراء منهم والأخذ والإعطاء. ولقد يلزم في هجرة كثير من المسلمين في بعض الأحوال ما لا يلزم في هجرة كثير من أهل الكفر، وذلك أنهم أجمعوا على أن رجلًا من المسلمين لو لزمه حد من حدود الله في غير الحرم ثم استعاذ به أنه لا يبايع ولا يكلم ولا يجالس حتَّى يخرج من الحرم فيقام عليه حد الله -كذا ادعاه الطبري ولا يسلم له؛ فالخلاف ثابت- (ولله أحكام في خلقه جعلها) (^١) بينهم في الدنيا مصلحة لهم، هو أعلم بأسبابها وعليهم التسليم لأمره فيها؛ لأن له الخلق والأمر (^٢).\n_________\n(^١) في الأصل: (وفيه أحكام في خلقه جلهم)، والمثبت من (ص ٢).\n(^٢) ابن بطال ٩/ ٢٧٢ - ٢٧٣.","vol":"28","page":436},{"text":"<span data-type='title' id=toc-3688>٦٤ - باب هَلْ يَزُورُ صَاحِبَهُ كُلَّ يَوْمٍ بُكْرَةً وَعَشِيًّا</span>؟\n٦٠٧٩ - حَدَّثَنَا إِبْرَاهِيمُ، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ.\nوَقَالَ اللَّيْثُ: حَدَّثَنِي عُقَيْلٌ: قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: لَمْ أَعْقِلْ أَبَوَيَّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ، وَلَمْ يَمُرَّ عَلَيْهِمَا يَوْمٌ إِلاَّ يَأْتِينَا فِيهِ رَسُولُ اللهِ - ﷺ - طَرَفَيِ النَّهَارِ بُكْرَةً وَعَشِيَّةً، فَبَيْنَمَا نَحْنُ جُلُوسٌ فِي بَيْتِ أَبِي بَكْرٍ فِي نَحْرِ الظَّهِيرَةِ قَالَ قَائِلٌ: هَذَا رَسُولُ اللهِ - ﷺ - فِي سَاعَةٍ لَمْ يَكُنْ يَأْتِينَا فِيهَا. قَالَ أَبُو بَكْرٍ: مَا جَاءَ بِهِ فِي هَذِهِ السَّاعَةِ إِلاَّ أَمْرٌ. قَالَ: «إِنِّي قَدْ أُذِنَ لِي بِالْخُرُوجِ». [انظر: ٤٧٦ - فتح: ١٠/ ٤٩٨]\nذكر فيه حديث عائشة قَالَتْ: لَمْ أَعْقِلْ أَبَوَيَّ إِلَّا وَهُمَا يَدِينَانِ الدِّينَ، وَلَمْ يَمُرَّ عَلَيْهِمَا يَوْمٌ إِلَّا يَأْتِينَا فِيهِ رَسُولُ اللهِ - ﷺ - طَرَفَيِ النَّهَارِ بُكْرَةً وَعَشِيًا، فَبَينا نَحْنُ جُلُوسٌ فِي بَيْتِ أَبِي بَكْرٍ فِي نَحْرِ الظَّهِيرَةِ قًالَ قَائِلٌ: هذا رَسُولُ اللهِ - ﷺ - .. الحديث.\nفيه: ما ترجم له، وهو زيارة الصديق الملاطف مرتين كل يوم، وليس بمعارض لحديث أبي هريرة: \"زر غِبًّا تزدد حبًّا\" (^١) (ذكره أبو عبيد\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٢/ ٢١٠ (١٧٥٤)، و٦/ ٩ (٥٦٤١)، من طريق عن أبي هريرة، وكذا رواه غير واحد عنه، وفي الباب أيضًا عن أنس وجابر وحبيب بن سلمة وابن عباس وابن عمرو، وعلي وعائشة وآخرين.\nوالحديث أورده ابن حجر في \"الفتح\" ١٠/ ٤٩٨ - في نفس الباب الذي يشرحه المصنف- وقال: وكأن البخاري رمز بالترجمة إلى توهين الحديث المشهور .. فذكره ثم قال: وقد ورد من طرق أكثرها غرائب لا يخلو واحد منها من مقال، وقد جمع طرقه أبو نعيم وغيره .. وقد جمعتها في جزء مفرد، وأقوى طرقه ما أخرجه الحاكم في \"تاريخ نيسابور\" .. فذكره من حديث عائشة ثم قال: ولا منافاة بين هذا =","vol":"28","page":437},{"text":"في \"الأمثال\". وأما في قوله هذا إعلام منه أن إغباب الزيارة أزيد في المحبة) (^١)، وأثبت في المودة؛ لأن مواترة الزيارة والإكثار منها ربما أدت إلى الضجر وأبدت أخلاقًا كامنة لا تظهر عند الإغباب، فآلت إلى البغضة وكانت سببًا للقطيعة (أو) (^٢) للزهد في الصديق.\nوفي حديث عائشة في هذا الباب جواز زيارة الصديق الملاطف لصديقه كل يوم على قدر حاجته إليه والانتفاع به في مشاركته له، فهما حديثان مختلفان ولا تعارض؛ إذ لكل واحد معنى، وما أحسن قوله:\nإذا حققت من شخصٍ ودادًا … فزره ولا تخف منه ملالًا\nوكن كالشمس تطلع كل يوم … ولا تك في زيارته هلالًا\nردًّا على قول الآخر:\nلا تزر من تحب في كل شهر … غير يوم ولا تزده عليه\nفاجتلاء الهلال في الشهر يومًا … ثم لا تنظر العيون إليه\nفصل:\nقولها: (فبينا نَحْنُ). قال الجوهري: بينا فعلى أُسقطت الفتحة فصارت ألفًا. وبينا زيدت عليه ما، والمعنى واحد (^٣)، وكان الأصمعي يخفض بعد بينا (إذا صلح في موضعه بين) (^٤) وغيرهُ يرفع\n_________\n= الحديث وحديث الباب؛ لأن عمومه يقبل التخصيص. اهـ. وقال السخاوي في \"المقاصد\" (٥٣٧): بمجموعها يتقوى الحديث، وإن قال البزار: إنه ليس فيه حديث صحيح، فهو لا ينافي ما قلناه. اهـ. أي أنه قوي بمجموع الطرق، وانظر \"صحيح الجامع\" (٣٥٦٨).\n(^١) ليست في الأصل.\n(^٢) في الأصل: (و).\n(^٣) \"الصحاح\" ٥/ ٢٠٨٤ مادة (بين).\n(^٤) ساقطة من الأصل.","vol":"28","page":438},{"text":"ما بعد بينا، وبينما على الابتداء.\nوالظهيرة: الهاجرة، ونحرها: أولها، قال الجوهري: نحر النهار: أوله (^١).\nومعنى: (يدينان الدين): يطيعان الله، ولم تولد عائشة إلا بعد مبعثه - ﵇ - بسنتين على قول مالك بن أنس، وعلى قولها وقول ابن عباس بعد المبعث بخمس، وقيل: بسبع. وهذا قول ابن عباس الآخر أنه - ﵇ - توفي ابن خمس وستين.\nوالبكرة: من طلوع الشمس إلى نصف النهار.\nوالعشي: ما بعد نصف النهار، قاله الداودي. وقال الجوهري: العشاء والعشية من صلاة المغرب إلى العتمة، قال: والعشاء بالكسر والمد (^٢). وزعم قوم أن العشاء من الزوال إلى طلوع الفجر، وقال ابن فارس: ويقال العشاء من الزوال إلى الصباح والعشاء (من) (^٣) صلاة المغرب (إلى) (^٤) العتمة (^٥).\nفائدة: فيه: زيارة الفاضل المفضول.\nفإن قلت كان الصديق أولى بالزيارة، ولدفع مشقة التكرار عنه.\nقلت: لم يكن إتيان الشارع له للزيارة، وإنما كان لما يتزايد عنده من المعالم.\n_________\n(^١) \"الصحاح\" ٢/ ٧٣١ مادة (ظهر)، ٢/ ٨٢٤ مادة (نحر).\n(^٢) المصدر السابق ٦/ ٢٤٢٦ مادة (عشا).\n(^٣) في الأصل: (في)، والمثبت من (ص ٢)، وهو الصواب.\n(^٤) من (ص ٢).\n(^٥) \"مجمل اللغة\" ٢/ ٦٦٨، ٦٦٩.","vol":"28","page":439},{"text":"<span data-type='title' id=toc-3689>٦٥ - باب الزِّيَارَةِ، وَمَنْ زَارَ قَوْمًا فَطَعِمَ عِنْدَهُمْ</span>\nوَزَارَ سَلْمَانُ أَبَا الدَّرْدَاءِ فِي عَهْدِ النَّبِيِّ - ﷺ - فَأَكَلَ عِنْدَهُ.\n\n٦٠٨٠ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا عَبْدُ الْوَهَّابِ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَنَسِ بْنِ سِيرِينَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - زَارَ أَهْلَ بَيْتٍ فِي الأَنْصَارِ فَطَعِمَ عِنْدَهُمْ طَعَامًا، فَلَمَّا أَرَادَ أَنْ يَخْرُجَ أَمَرَ بِمَكَانٍ مِنَ الْبَيْتِ، فَنُضِحَ لَهُ على بِسَاطٍ، فَصَلَّى عَلَيْهِ وَدَعَا لَهُمْ. [انظر: ٦٧٠ - فتح ١٠/ ٤٩٩]\nوقد سلف مسندًا.\nثم ساق حديث أنس: أَنَّ رَسُولَ اللهِ - ﷺ - زَارَ أَهْلَ بَيْتٍ فِي الأَنْصَارِ فَطَعِمَ عِنْدَهُمْ طَعَامًا، فَلَمَّا أَرَادَ أَنْ يَخْرُجَ أَمَرَ بِمَكَانٍ مِنَ البَيْتِ، فَنُضِحَ لَهُ عَلَى بِسَاطٍ، فَصَلَّى عَلَيْهِ، ودَعَا لهم.\nلا شك أن من تمام الزيارة إطعام الزائر ما حضر، وإتحافه بما تيسر، وذلك من كريم الأخلاق: وهما مما يثبت المودة ويؤكد المحبة.\nوفيه: أن الزائر إذا أكرمه المرء أنه ينبغي له أن يدعو له ولأهل بيته ويبارك في طعامهم وفي رزقهم. وهذا البيت هو بيت جدته (مليكة) (^١).\nومعنى (طَعِمَ): أكل، وهو بكسر العين؛ قال تعالى: ﴿فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا﴾ [الأحزاب: ٥٣] وقد يكون بمعنى: ذاق؛ قال تعالى: ﴿وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي﴾ [البقرة: ٢٤٩] والبساط: هنا هو الحصير كما جاء في حديث آخر.\n_________\n(^١) ورد بهامش الأصل: هي أم أنس، لا جدته على الصحيح، والله أعلم.","vol":"28","page":440},{"text":"واختلف: لِمَ نضحه؟ فقيل: لما شك فيه. وقيل: لتليينه. وقيل: صب عليه صبًّا فيكون كالغسل، كما قيل في نضح بول الصبي، ويحتمل أن يريد الرش.\nوفيه أيضًا: جواز الصلاة على الحصير، وإن حمل على ظاهره ففيه جواز الصلاة على ما لا تنبته الأرض.\nوفيه: مكافأة من أطعم.","vol":"28","page":441},{"text":"<span data-type='title' id=toc-3690>٦٦ - باب مَنْ تَجَمَّلَ لِلْوُفُودِ</span>\n٦٠٨١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الصَّمَدِ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنِي يَحْيَى بْنُ أَبِي إِسْحَاقَ قَالَ: قَالَ لِي سَالِمُ بْنُ عَبْدِ اللهِ: مَا الإِسْتَبْرَقُ؟ قُلْتُ: مَا غَلُظَ مِنَ الدِّيبَاجِ وَخَشُنَ مِنْهُ. قَالَ: سَمِعْتُ عَبْدَ اللهِ يَقُولُ: رَأَى عُمَرُ عَلَى رَجُلٍ حُلَّةً مِنْ إِسْتَبْرَقٍ، فَأَتَى بِهَا النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، اشْتَرِ هَذِهِ فَالْبَسْهَا لِوَفْدِ النَّاسِ إِذَا قَدِمُوا عَلَيْكَ. فَقَالَ: «إِنَّمَا يَلْبَسُ الْحَرِيرَ مَنْ لَا خَلَاقَ لَهُ». فَمَضَى فِي ذَلِكَ مَا مَضَى، ثُمَّ إِنَّ النَّبِيَّ - ﷺ - بَعَثَ إِلَيْهِ بِحُلَّةٍ، فَأَتَى بِهَا النَّبِيَّ - ﷺ - فَقَالَ: بَعَثْتَ إِلَيَّ بِهَذِهِ وَقَدْ قُلْتَ فِي مِثْلِهَا مَا قُلْتَ! قَالَ: «إِنَّمَا بَعَثْتُ إِلَيْكَ لِتُصِيبَ بِهَا مَالًا». فَكَانَ ابْنُ عُمَرَ يَكْرَهُ الْعَلَمَ فِي الثَّوْبِ لِهَذَا الْحَدِيثِ. [انظر: ٨٨٦ - مسلم: ٢٠٦٨ - فتح: ١٠/ ٥٠٠]\nذكر فيه حديث عمر - ﵁ - في الحلة للتجمل، وقد سلف، وفي آخره: فكان ابن عمر - ﵄ - يكره العلم في الثوب، لهذا الحديث.\nوفيه: ما ترجم له، وهو تجمل الخليفة والإمام للقادمين عليه بحسن الزي وجميل الهيئة، ألا ترى قول عمر لرسول الله - ﷺ -: اشتر هذِه فالبسها لوفد الناس إذا قدموا عليك. وهذا يدل أن عادته - ﵇ - كانت جارية بالتجمل لهم، فينبغي الاقتداء بهم في ذَلِكَ؛ ففيه تفخيم الإسلام ومباهاة العدو وغيظ له.\nوقد سلف في اللباس خلاف العلماء في لبس الحرير، ومما ذكرناه يظهر لك الرد على الداودي حيث ادعى أن ما ذكره ليس مطابقًا لما ترجم له، معللًا بأنه ليس في الحديث أنه تجمل إنما قيل تفعل. قال: ولو قال التجمل للوفد لاحتمل؛ لأنه - ﵇ - لم ينكر عليه، غير أنه لا يقال فعل إلا ممن ثبت منه فعل، فاعلم ذَلِكَ.","vol":"28","page":442},{"text":"وقوله: (فكان ابن عمر يكره العلم في الثوب؛ لهذا الحديث). وهو كما قال الخطابي: مذهب ابن عمر في هذا الورع، وكذلك كان يتوخى في أكثر مذاهبه الاحتياط في أمر الدين. وكان ابن عباس - ﵄ - يقول في روايته إلا علمًا في ثوب، وكذلك هو؛ لأن العلم لا يقع عليه اسم اللبس. قال: ولو حلف لا يلبس غزل فلانة فلبس ما فيه غزلها، ولغيرها فإن كان غزلها لو انفرد وكان يبلغ إذا نسج أدنى شيء مما يقع عليه اسم اللبس حنث، فإن لم يبلغ قدر ذَلِكَ لم يحنث. والعلم لا يبلغ هذا القدر، فكان قول ابن عباس أشبه (^١).\nفصل:\nقوله في (الحُلَّة): (إنما بعثت إليك؛ لتصيب بها مالًا). أي: لتتخذها مالًا وقيل: لتلبسها.\nوقوله في أوله: (عن يحيى بن إسحاق قال: قال لي سالم بن عبد الله: ما الإستبرق؟ قلت: ما غلظ من الديباج وخشن منه). وهذا هو المشهور، وقيل: مخمله. وقال الداودي: هو رقيقه.\nقال القزاز: وقيل: فيه ذهب، وأصله فارسي: استبره، فرد: استبرق. وقال الزجاج: هو مأخوذ من البريق: هو الذي يجعل على الكعبة.\n(و(غلظ): بضم اللام، مثل: كرم وشرف) (^٢).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٩٠.\n(^٢) ساقطة من (ص ٢).","vol":"28","page":443},{"text":"<span data-type='title' id=toc-3691>٦٧ - باب الإِخَاءِ وَالْحِلْفِ</span>\nوَقَالَ أَبُو جُحَيْفَةَ - ﵁ -: آخَى النَّبِيُّ - ﷺ - بَيْنَ سَلْمَانَ وَأَبِي الدَّرْدَاءِ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: لَمَّا قَدِمْنَا المَدِينَةَ\nآخَى النَّبِيُّ - ﷺ - بَيْنِي وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ.\n\n٦٠٨٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: لَمَّا قَدِمَ عَلَيْنَا عَبْدُ الرَّحْمَنِ، فَآخَى النَّبِيُّ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ، فَقَالَ النَّبِيُّ - ﷺ -: «أَوْلِمْ وَلَوْ بِشَاةٍ». [انظر: ٢٠٤٩ - مسلم: ١٤٢٧ - فتح: ١٠/ ٥٠١]\n\n٦٠٨٣ - حَدَّثَنَا مُحَمَّدُ بْنُ صَبَّاحٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، حَدَّثَنَا عَاصِمٌ قَالَ: قُلْتُ لأَنَسِ بْنِ مَالِكٍ: أَبَلَغَكَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا حِلْفَ فِي الإِسْلَامِ»؟. فَقَالَ: قَدْ حَالَفَ النَّبِيُّ - ﷺ - بَيْنَ قُرَيْشٍ وَالأَنْصَارِ فِي دَارِي. [انظر: ٢٢٩٤ - مسلم: ٢٥٢٩ - فتح: ١٠/ ١٠٥١]\nسلفا مسندين (^١)، وقد أسند الثاني هنا من حديث أنس - ﵁ - قَالَ: قَدِمَ عَلَيْنَا عَبْدُ الرَّحْمَنِ، فَآخَى النَّبِيُّ - ﷺ - بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ.\nوحديث عاصم: قُلْتُ لأَنَسِ: أَبَلَغَكَ أَنَّ رسول الله - ﷺ - قَالَ: \"لَا حِلْفَ فِي الإِسْلَامِ؟ \". فَقَالَ: قَدْ حَالَفَ النبي - ﷺ - بَيْنَ قُرَيْشٍ وَالأَنْصَارِ فِي دَارِي.\nالشرح:\nآخى النبي - ﷺ - بين المهاجرين والأنصار أول قدومه المدينة، وحالف بينهم، وقد عقد البخاري بابًا قبل الغزوات وأوضحناه هناك، وكانوا يتوارثون بذلك الإخاء والحلف دون ذوي الرحم، قال سعيد بن جبير: وقد عاقد أبو بكر رجلًا فورثه. قال الحسن: كان هذا قبل آية\n_________\n(^١) الأول برقم (١٩٦٨) والثاني (٢٠٤٨).","vol":"28","page":444},{"text":"المواريث، وكان أهل الجاهلية يفعلون ذَلِكَ. قال ابن عباس: فلما نزلت: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣] يعني: ورثة، نسخت. ثم قال: ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ﴾ [النساء: ٣٣] يعني: من النصر والرفادة والنصيحة، وقد ذهب الميراث (^١) قال الطبري: ولا يجوز الحلف اليوم في الإسلام؛ لحديث جبير بن مطعم، عن النبي - ﷺ - أنه قال: \"لا حلف في الإسلام وما كان من حلف في الجاهلية فلا يزيده الإسلام إلا شدة\" (^٢).\nوقال ابن عباس: نسخ الله حلف الجاهلية وحلف الإسلام بقوله: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾ [الأنفال: ٧٥]، وردّ المواريث إلى القرابات.\nومعنى: \"وما كان من حلف .. \" إلى آخره قيل: الذي أمر (به النبي) (^٣) - ﵇ - (بالوفاء به) (^٤)، من ذَلِكَ هو ما لم ينسخه الإسلام، ولم يبطله حكم القرآن، وهو التعاون على الحق والنصرة على الأخذ على يد الظالم الباغي.\nوصفة الحلف في الجاهلية أن يقول الرجل للرجل والقبيل للقبيل: دمي دمك، وسلمي سلمك، وترثني وأرثك، ويشترط النصر والرفادة. ويقال: إن الحليف كان يرث السدس ممن يحالفه حتَّى نزلت: ﴿وَأُولُو الْأَرْحَامِ﴾ الآية (^٥).\n_________\n(^١) رواها الطبري في \"تفسيره\" ٤/ ٥٢ - ٥٦.\n(^٢) الحديث رواه مسلم (٢٥٣٠)، وقول الطبري نقله عنه ابن بطال ٩/ ٢٧٦ - ٢٧٧.\n(^٣) من (ص ٢).\n(^٤) في الأصل: بالمؤاخاة، والمثبت من (ص ٢).\n(^٥) وقع في (ص ٢): وقيل: الحميم.","vol":"28","page":445},{"text":"وكان الإخاء بغير أيمان، وكانوا يتوارثون به إذا لم يكن للمهاجر من ورثة من أهل الهجرة بالنسب، وارث ممن آخاه، قال تعالى: ﴿وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا﴾ [الأنفال: ٧٢] الآية، ثم نسخ بأولي الأرحام (^١).\nوسمي الحليف؛ لأنهم كانوا يتحالفون على ذَلِكَ، هذا قول الداودي. وقال الجوهري في الحديث: أنه - ﵇ - حالف بين قريش والأنصار وآخى بينهم؛ لأنه لا حلف في الإسلام. قال: والحلف بالكسر: العهد يكون بين القوم (^٢). وتأول أنس أن حالف: من اليمين، ومصدر حلف بمعنى: أقسم بفتح الحاء وكسرها. وذكر الخطابي عن سفيان بن عيينة قال: فسر العلماء حالف أي: آخى، وهذا هو الصحيح (^٣)؛ لثبوت الخبر: \"لا حلف في الإسلام\" وإنما كانوا يتحالفون في الجاهلية، لاختلافهم،\nوأما اليوم فقد ألف الله كلمة الإسلام فلا يفتقرون إلى تحالف، وكذا قال (الجوهري) (^٤).\n_________\n(^١) روى الطبري في \"تفسيره\" ٤/ ٥٥.\n(^٢) \"الصحاح\" ٤/ ١٣٤٦ مادة (حلف).\n(^٣) \"أعلام الحديث\" ٢/ ١١٣٦.\n(^٤) في (ص ٢): (الهروي).","vol":"28","page":446},{"text":"<span data-type='title' id=toc-3692>٦٨ - باب التَّبَسُّمِ وَالضَّحِكِ</span>\nوَقَالَتْ فَاطِمَةُ -﵂-: أَسَرَّ إِلَيَّ النَّبِيُّ - ﷺ - فَضَحِكْتُ.\nوَقَالَ ابن عَبَّاسٍ - ﵄ -: إِنَّ اللهَ -﷿- هُوَ أَضْحَكَ وَأَبْكَى. [انظر: ١٢٨٨]\n\n٦٠٨٤ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رِفَاعَةَ الْقُرَظِيَّ طَلَّقَ امْرَأَتَهُ فَبَتَّ طَلَاقَهَا، فَتَزَوَّجَهَا بَعْدَهُ عَبْدُ الرَّحْمَنِ بْنُ الزَّبِيرِ، فَجَاءَتِ النَّبِيَّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّهَا كَانَتْ عِنْدَ رِفَاعَةَ فَطَلَّقَهَا آخِرَ ثَلَاثِ تَطْلِيقَاتٍ، فَتَزَوَّجَهَا بَعْدَهُ عَبْدُ الرَّحْمَنِ بْنُ الزَّبِيرِ، وَإِنَّهُ وَاللهِ مَا مَعَهُ يَا رَسُولَ اللهِ إِلاَّ مِثْلُ هَذِهِ الْهُدْبَةِ -لِهُدْبَةٍ أَخَذَتْهَا مِنْ جِلْبَابِهَا- قَالَ: وَأَبُو بَكْرٍ جَالِسٌ عِنْدَ النَّبِيِّ - ﷺ - وَابْنُ سَعِيدِ بْنِ الْعَاصِ جَالِسٌ بِبَابِ الْحُجْرَةِ لِيُؤْذَنَ لَهُ، فَطَفِقَ خَالِدٌ يُنَادِي أَبَا بَكْرٍ: يَا أَبَا بَكْرٍ، أَلَا تَزْجُرُ هَذِهِ عَمَّا تَجْهَرُ بِهِ عِنْدَ رَسُولِ اللهِ - ﷺ -. وَمَا يَزِيدُ رَسُولُ اللهِ - ﷺ - عَلَى التَّبَسُّمِ، ثُمَّ قَالَ: «لَعَلَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلَى رِفَاعَةَ، لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ وَيَذُوقَ عُسَيْلَتَكِ». [انظر: ٢٦٣٩ - مسلم: ١٤٣٣ - فتح: ١٠/ ٥٠٢]\n\n٦٠٨٥ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا إِبْرَاهِيمُ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ، عَنْ مُحَمَّدِ بْنِ سَعْدٍ، عَنْ أَبِيهِ قَالَ: اسْتَأْذَنَ عُمَرُ بْنُ الْخَطَّابِ - ﵁ - عَلَى رَسُولِ اللهِ - ﷺ -، وَعِنْدَهُ نِسْوَةٌ مِنْ قُرَيْشٍ يَسْأَلْنَهُ وَيَسْتَكْثِرْنَهُ، عَالِيَةً أَصْوَاتُهُنَّ عَلَى صَوْتِهِ، فَلَمَّا اسْتَأْذَنَ عُمَرُ تَبَادَرْنَ الْحِجَابَ، فَأَذِنَ لَهُ النَّبِيُّ - ﷺ -، فَدَخَلَ وَالنَّبِيُّ - ﷺ - يَضْحَكُ، فَقَالَ: أَضْحَكَ اللهُ سِنَّكَ يَا رَسُولَ اللهِ، بِأَبِي أَنْتَ وَأُمِّي. فَقَالَ: «عَجِبْتُ مِنْ هَؤُلَاءِ اللاَّتِي كُنَّ عِنْدِي، لَمَّا سَمِعْنَ صَوْتَكَ تَبَادَرْنَ الْحِجَابَ». فَقَالَ: أَنْتَ أَحَقُّ أَنْ يَهَبْنَ يَا رَسُولَ اللهِ. ثُمَّ أَقْبَلَ عَلَيْهِنَّ فَقَالَ: يَا عَدُوَّاتِ أَنْفُسِهِنَّ، أَتَهَبْنَنِي وَلَمْ تَهَبْنَ رَسُولَ اللهِ - ﷺ -؟! فَقُلْنَ: إِنَّكَ أَفَظُّ وَأَغْلَظُ مِنْ رَسُولِ اللهِ - ﷺ -. قَالَ رَسُولُ اللهِ - ﷺ -: «إِيهٍ يَا ابْنَ الْخَطَّابِ، وَالَّذِى","vol":"28","page":447},{"text":"نَفْسِي بِيَدِهِ مَا لَقِيَكَ الشَّيْطَانُ سَالِكًا فَجًّا إِلاَّ سَلَكَ فَجًّا غَيْرَ فَجِّكَ». [انظر: ٣٢٩٤ - مسلم: ٢٣٩٦ - فتح: ١٠/ ٥٠٣]\n\n٦٠٨٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ أَبِي الْعَبَّاسِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: لَمَّا كَانَ رَسُولُ اللهِ - ﷺ - بِالطَّائِفِ قَالَ: «إِنَّا قَافِلُونَ غَدًا إِنْ شَاءَ اللهُ». فَقَالَ نَاسٌ مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ -: لَا نَبْرَحُ أَوْ نَفْتَحَهَا. فَقَالَ النَّبِيُّ - ﷺ -: «فَاغْدُوا عَلَى الْقِتَالِ». قَالَ: فَغَدَوْا فَقَاتَلُوهُمْ قِتَالًا شَدِيدًا، وَكَثُرَ فِيهِمُ الْجِرَاحَاتُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّا قَافِلُونَ غَدًا إِنْ شَاءَ اللهُ». قَالَ: فَسَكَتُوا، فَضَحِكَ رَسُولُ اللهِ - ﷺ -.\nقَالَ الْحُمَيْدِيُّ: حَدَّثَنَا سُفْيَانُ كُلَّهُ بِالْخَبَرِ (^١). [انظر: ٤٣٢٥ - مسلم: ١٧٧٨ - فتح:\n١٠/ ٥٠٣]\n\n٦٠٨٧ - حَدَّثَنَا مُوسَى، حَدَّثَنَا إِبْرَاهِيمُ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: أَتَى رَجُلٌ النَّبِيَّ - ﷺ - فَقَالَ: هَلَكْتُ، وَقَعْتُ عَلَى أَهْلِي فِي رَمَضَانَ. قَالَ: «أَعْتِقْ رَقَبَةً». قَالَ: لَيْسَ لِي. قَالَ: «فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ». قَالَ: لَا أَسْتَطِيعُ. قَالَ: «فَأَطْعِمْ سِتِّينَ مِسْكِينًا». قَالَ: لَا أَجِدُ. فَأُتِيَ بِعَرَقٍ فِيهِ تَمْرٌ -قَالَ إِبْرَاهِيمُ: الْعَرَقُ: الْمِكْتَلُ- فَقَالَ: «أَيْنَ السَّائِلُ؟ تَصَدَّقْ بِهَا». قَالَ: عَلَى أَفْقَرَ مِنِّي؟! وَاللهِ مَا بَيْنَ لَابَتَيْهَا أَهْلُ بَيْتٍ أَفْقَرُ مِنَّا. فَضَحِكَ النَّبِيُّ - ﷺ - حَتَّى بَدَتْ نَوَاجِذُهُ، قَالَ: «فَأَنْتُمْ إِذًا». [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح: ١٠/ ٥٠٣]\n\n٦٠٨٨ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، حَدَّثَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنْتُ أَمْشِي مَعَ رَسُولِ اللهِ - ﷺ - وَعَلَيْهِ بُرْدٌ نَجْرَانِيٌّ غَلِيظُ الْحَاشِيَةِ، فَأَدْرَكَهُ، أَعْرَابِيٌّ فَجَبَذَ بِرِدَائِهِ جَبْذَةً شَدِيدَةً -قَالَ أَنَسٌ: فَنَظَرْتُ إِلَى صَفْحَةِ عَاتِقِ النَّبِيِّ - ﷺ - وَقَدْ أَثَّرَتْ بِهَا حَاشِيَةُ الرِّدَاءِ مِنْ شِدَّةِ جَبْذَتِهِ- ثُمَّ\n_________\n(^١) قال الحافظ في \"الفتح\" ١٠/ ٥٠٥: والمعنى أنه ذكر بصريح الإخبار في جميع السند لا بالعنعنة. اهـ.","vol":"28","page":448},{"text":"قَالَ: يَا مُحَمَّدُ مُرْ لِي مِنْ مَالِ اللهِ الَّذِي عِنْدَكَ. فَالْتَفَتَ إِلَيْهِ فَضَحِكَ، ثُمَّ أَمَرَ لَهُ بِعَطَاءٍ. [انظر: ٣١٤٩ - مسلم: ١٠٥٧ - فتح: ١٠/ ٥٠٣]\n\n٦٠٨٩ - حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا ابْنُ إِدْرِيسَ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ جَرِيرٍ قَالَ: مَا حَجَبَنِي النَّبِيُّ - ﷺ - مُنْذُ أَسْلَمْتُ، وَلَا رَآنِي إِلاَّ تَبَسَّمَ فِي وَجْهِي. [انظر: ٣٠٣٥ - مسلم: ٢٤٧٥ - فتح: ١٠/ ٥٠٤]\n\n٦٠٩٠ - وَلَقَدْ شَكَوْتُ إِلَيْهِ أَنِّي لَا أَثْبُتُ عَلَى الْخَيْلِ، فَضَرَبَ بِيَدِهِ فِي صَدْرِي وَقَالَ: «اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا». [انظر: ٣٠٢٠ - مسلم: ٢٤٧٥، ٢٤٧٦ - فتح: ١٠/ ٥٠٤]\n\n٦٠٩١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ زَيْنَبَ بِنْتِ أُمِّ سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ أَنَّ أُمَّ سُلَيْمٍ قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ اللهَ لَا يَسْتَحِي مِنَ الْحَقِّ، هَلْ عَلَى الْمَرْأَةِ غُسْلٌ إِذَا احْتَلَمَتْ؟ قَالَ: «نَعَمْ إِذَا رَأَتِ الْمَاءَ». فَضَحِكَتْ أُمُّ سَلَمَةَ فَقَالَتْ: أَتَحْتَلِمُ الْمَرْأَةُ؟! فَقَالَ النَّبِيُّ - ﷺ -: «فَبِمَ شَبَهُ الْوَلَدِ؟». [انظر: ١٣٠ - مسلم: ٣١٣ - فتح: ١٠/ ٥٠٤]\n\n٦٠٩٢ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، أَخْبَرَنَا عَمْرٌو، أَنَّ أَبَا النَّضْرِ حَدَّثَهُ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا رَأَيْتُ النَّبِيَّ - ﷺ - مُسْتَجْمِعًا قَطُّ ضَاحِكًا حَتَّى أَرَى مِنْهُ لَهَوَاتِهِ، إِنَّمَا كَانَ يَتَبَسَّمُ. [انظر: ٤٨٢٨ - فتح: ١٠/ ٥٠٤]\n\n٦٠٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ مَحْبُوبٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ.\nوَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ - ﷺ - يَوْمَ الْجُمُعَةِ وَهْوَ يَخْطُبُ بِالْمَدِينَةِ فَقَالَ: قَحَطَ المَطَرُ فَاسْتَسْقِ رَبَّكَ، فَنَظَرَ إِلَى السَّمَاءِ وَمَا نَرَى مِنْ سَحَابٍ، فَاسْتَسْقَى، فَنَشَأَ السَّحَابُ بَعْضُهُ إِلَى بَعْضٍ، ثُمَّ مُطِرُوا حَتَّى سَالَتْ مَثَاعِبُ الْمَدِينَةِ، فَمَا زَالَتْ إِلَى الْجُمُعَةِ الْمُقْبِلَةِ مَا تُقْلِعُ، ثُمَّ قَامَ ذَلِكَ الرَّجُلُ أَوْ غَيْرُهُ وَالنَّبِيُّ - ﷺ - يَخْطُبُ فَقَالَ: غَرِقْنَا، فَادْعُ رَبَّكَ يَحْبِسْهَا عَنَّا. فَضَحِكَ ثُمَّ قَالَ: «اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا». مَرَّتَيْنِ أَوْ ثَلَاثًا،","vol":"28","page":449},{"text":"فَجَعَلَ السَّحَابُ يَتَصَدَّعُ عَنِ الْمَدِينَةِ يَمِينًا وَشِمَالًا، يُمْطَرُ مَا حَوَالَيْنَا، وَلَا يُمْطِرُ مِنْهَا شَيْءٌ، يُرِيهِمُ اللهُ كَرَامَةَ نَبِيِّهِ - ﷺ - وَإِجَابَةَ دَعْوَتِهِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح: ١٠/ ٥٠٤]\nوَقَالَتْ فَاطِمَةُ - ﵂ -: أَسَرَّ إِلَيَّ النَّبِيُّ - ﷺ - فضَحِكْتُ. سلف مسندًا.\nوَقَالَ ابن عَبَّاسٍ - ﵄ -: إِنَّ اللهَ -﷿- هُوَ أَضْحَكَ وَأَبْكَى.\nثم ذكر في الباب أحاديث كثيرة فيها:\nأنه - ﵇ - ضحك، وفي بعضها أنه تبسم، منها: حديث عائشة - ﵂ - في قصة رفاعة، وما يزيد رسول الله - ﷺ - على التبسم. وفيه: وابن سعيد بن العاصي جالس بباب الحجرة ليؤذن له، هو خالد بن سعيد، وفي نسخة أبي محمد، عن أبي أحمد: وسعيد بن العاصي، والصواب الأول.\nومنها: حديث (أبي العباس) (^١) عن عمر في استئذانه وأنه دخل ورسول الله - ﷺ - يضحك.\nومنها: حديث عبد الله بن عمر لما كان رسول الله - ﷺ - بالطائف، وفي آخره فضحك رسول الله - ﷺ -.\nقَالَ الحُمَيْدِيُّ: حَدَّثَنَا سُفْيَانُ بِالْخَبَرِ كُلِّهُ، وأبو العباس اسمه: السائب بن فروخ، الشاعر المكي الأعمى. وعبد الله بن عمر هو ابن الخطاب.\n_________\n(^١) كذا في الأصل، وهو خطأ، والصواب أنه من حديث محمد بن سعد عن أبيه عن عمر، أما أبي العباس فحديثه التالي عن ابن عمر -أو ابن عمرو- على الخلاف كما سيأتي.","vol":"28","page":450},{"text":"وفي مسلم والنسائي عن أبي العباس، عن عبد الله بن عمرو، يعني: ابن العاص (^١)، كذا قاله خلف الواسطي.\nهو في البخاري: عبد الله بن عمر، وفي (مسلم) (^٢): ابن عمرو. قال الدمياطي: ابن العاصي أشبه؛ لأن السائب قد روى عنه عدة أحاديث، وليس عن ابن عمر سوى هذا الحديث على الخلاف المذكور (^٣).\nومنها: حديث أبي هريرة - ﵁ - في الذي وقع على أهله في رمضان، أنه - ﵇ - ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ.\nو(النواجذ) آخر الأسنان وهي أسنان الحلم عند العرب.\nومنها: حديث أنس في قصة البرد، وفيه: فضحك.\nومنها: حديث جرير: ولا رآني إلا تبسم في وجهي.\nومنها: حديث أم سلمة، عن أم سليم (^٤): \"نَعَمْ إِذَا رَأَتِ المَاءَ\" فَضَحِكَتْ أُمُّ سَلَمَةَ فَقَالَتْ: أَتَحْتَلِمُ المَرْأَةُ؟! فَقَالَ النَّبِيُّ - ﷺ -: \"فَبِمَ شَبَهُ الوَلَدِ؟ \".\nومنها: حديث عائشة: مَا رَأَيْتُ النَّبِيَّ - ﷺ - مُسْتَجْمِعًا قَطُّ ضَاحِكًا حَتَّى أَرى مِنْهُ لَهَوَاتِهِ، إِنَّمَا كَانَ يَتَبَسَّمُ.\nومنها: ثَنَا محمد بن محبوب: ثنا أبو عوانة، عن قتادة، عن أنس - ﵁ -.\n_________\n(^١) مسلم (١٧٧٨) كتاب: الجهاد، باب: غزوة الطائف، والنسائي في \"الكبرى\" ٥/ ٢٧٥.\n(^٢) في (ص ٢): (آخره).\n(^٣) يراجع الخلاف في ذلك في \"الفتح\" ٨/ ٤٤ - ٤٥.\n(^٤) في هامش الأصل: أي: عن قصة أم سليم.","vol":"28","page":451},{"text":"وَقَالَ لِي خَلِيفَةُ: ثَنَا يَزِيدُ بْنُ زُرَيْعٍ، ثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ في قصة الاستسقاء \"اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا\" وفيه: فَضَحِكَ.\nومحمد بن محبوب هذا هو محمد بن الحسن، ولقب الحسن: محبوب بن هلال بن أبي زينب أبو جعفر، وقيل: أبو عبد الله القرشي البُناني البصري، روى عنه (البخاري وأبو داود) (^١)، مات سنة ثلاث وعشرين ومائتين (ويقال: سنة اثنين وعشرين) (^٢)، وروى [النسائي] (^٣) عن رجل عنه (^٤).\nفإن قلت: إن حديث النواجذ خلاف ما حكته عائشة أنها لم تره مستجمعًا ضاحكًا حتَّى تبدو لهواته، ولا تبدو النواجذ -على ما قال أبو هريرة- إلا عند الاستغراق في الضحك وظهور اللهوات. قيل: ليس هذا بخلاف؛ لأن أبا هريرة شهد ما لم تشهد عائشة وأثبت ما ليس في خبرها والمثبت أولى، وذلك زيادة يجب الأخذ بها. وليس في قول عائشة قطع منها أنه لم يضحك قط حتَّى تبدو (لهواته) (^٥) في وقت من الأوقات. وإنما أخبرت بما رأت، كما أخبر أبو هريرة بما رأى، وذلك إخبار عن وقتين مختلفين.\nووجه تأويل هذِه الآثار -والله أعلم- أنه كان - ﵇ - في أكثر أحواله يتبسم، وكان أيضًا يضحك في أحوال أخر ضحكًا أعلى من التبسم، وأقل من الاستغراق الذي تبدو فيه اللهوات هذا كان شأنه - ﵇ -،\n_________\n(^١) وقع في (ص ٢): (أبو داود والترمذي).\n(^٢) في (ص ٢).\n(^٣) مثبتة من هامش الأصل حيث كتب: سقط النسائي، فليحرر.\n(^٤) انظر: \"تهذيب الكمال\" ٢٦/ ٣٧٠ (٥٥٨٢).\n(^٥) في (ص ٢): (نواجذه).","vol":"28","page":452},{"text":"وكان في النادر عند إفراط تعجبه ربما ضحك حتَّى تبدو نواجده، ويجري على عادة البشر في ذَلِكَ؛ لأنه - ﵇ - قد قال: \"إنما أنا بشر\" (^١) فبين لأمته بضحكه الذي بدت فيه نواجذه أنه غير محرم على أمته.\nوبان بحديث عائشة أن التبسم والاقتصار في الضحك هو الذي ينبغي لأمته فعله والاقتداء به فيه للزومه - ﵇ - له في أكثر أحواله.\nوفيه وجه آخر: من الناس من يسمي الأنياب والضواحك نواجذ، واستشهد بقول الشاعر لبيد:\nوإذا الأسنة أسرعت لنحورها … أبرزن حد نواجذ الأنياب\nفتكون النواجذ: الأنياب على معنى إضافة الشيء إلى نفسه، وذلك جائز إذا اختلف اللفظان، ومن إضافة الشيء إلى نفسه قوله تعالى: ﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴾ [ق: ١٦] و﴿وَحَبَّ الْحَصِيدِ﴾، وقولهم: مسجد الجامع. وقول رؤبة:\nإذا استعيرت من جفون الأغماد\nوالجفون: هي الأغماد، وإضافة الشيء إلى نفسه مذهب الكوفيين، وقد وجدنا النواجذ يعبر بها عنها بالأنياب. وفي حديث المجامع في رمضان كما سلف، ووقع في الصيام: (حتَّى بدت أنيابه) (^٢) فارتفع اللبس بذلك، وزال الاختلاف بين الأحاديث.\nقال ابن بطال: وهذا الوجه أولى، وهذا الباب يرد ما روي عن الحسن البصري: أنه كان لا يضحك. وروى جعفر عن أسماء قالت: ما رأيت الحسن في جماعة ولا في أهله ولا وحده ضاحكًا قط\n_________\n(^١) سلف برقم (٤٠١).\n(^٢) سلف برقم (١٩٣٦).","vol":"28","page":453},{"text":"إلا متبسمًا. ولا أحد زهد كزهد سيد الخلق، وقد ثبت عنه أنه ضحك. وكان ابن سيرين يضحك، ويحتج على الحسن بقول الله ﴿هُوَ أَضْحَكَ وَأَبْكَى﴾. وكان الصحابة يضحكون، وروى عبد الرزاق عن معمر، عن قتادة قال: سئل ابن عمر - ﵁ - هل كان أصحاب رسول الله - ﷺ - يضحكون؟ قال: نعم، والإيمان في قلوبهم أعظم من الجبال (^١). وفي رسول الله - ﷺ - وأصحابه المهديين الأسوة الحسنة. وأما المكروه من هذا الباب فهو الإكثار من الضحك، كما قال لقمان لابنه: يابني إياك وكثرة الضحك فإنه يميت القلب. فالإكثار منه وملازمته حتَّى يغلب على صاحبه مذموم منهي عنه، وهو من فعل أهل السفه والبطالة (^٢).\nفصل: في الإشارة إلى بعض ألفاظ وقعت في هذِه الأحاديث:\nالذي أسنده إلى فاطمة إنها سيدة نساء أهل الجنة وأول أهله لحوقًا به (^٣).\nو(الْهُدْبَةُ) والهدب: ما على أطراف الثوب، والمراد بالذوق -فيه-: الإيلاج لا الإنزال، وبه قال العلماء كافة. وانفرد سعيد فاكتفى بالعقد كما سلف.\nوقوله: (إيهِ يا ابن الخطاب). هو بكسر الهمزة (والهاء) (^٤) إذا استزدت في الحديث، فإن وصلت نونت أي: هات حديثًا ما، فإذا سكنته وخففته قلت إيها عنا، إن أردت التبعيد قلت: أيها بفتح الهمزة بمعنى: هيهات. قال ابن التين: وقرأناه بالكسر والتنوين.\n_________\n(^١) \"مصنف عبد الرزاق\" ١١/ ٤٥١ (٢٠٩٧٦).\n(^٢) \"شرح ابن بطال\" ٩/ ٢٧٩.\n(^٣) سلف برقم (٣٦٢٣).\n(^٤) من (ص ٢).","vol":"28","page":454},{"text":"ولعل معنى الحديث عليه: ردها أنت يا ابن الخطاب.\nوقوله: (\"إلا سلك فجًا غير فجك\") الفج: الطريق الواسع بين الجبلين، ولم يقيده ابن فارس بذلك، بل قال: إنه الطريق الواسع. فقط (^١).\nفصل:\n\"قَافِلُونَ\": راجعون، والقفول: الرجوع من السفر.\nوقوله: (فَقَالَ نَاسٌ مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ -: لَا نَبْرَحُ أَوْ نَفْتَحَهَا). ضبط (نفتحها) بالرفع وصوابه النصب، كما ضبطه الدمياطي خطًّا، ونبه عليه ابن التين؛ لأن أو إذا كانت بمعنى حتَّى أو إلا أن تنصب، وقرأ ﴿تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ﴾ [الفتح: ١٦] وكذا إذا كانت بمعنى كي، ولا يصح ذَلِكَ في هذا الموضع أن تكون بمعنى كي، وإنما هي بمعنى حتَّى أو إلا. وقد قال امرؤ القيس:\nفقلت له: لا تبك (عينك) (^٢) إنما … نحاول ملكًا أو نموت فنعذرا\nفصل:\n(الْعَرَقُ) -بفتح الراء-: المكتل الممسوح قبل أن يجعل منه الزنبيل، و(الفرق) -بالفاء: مكتل يسع ثلاثة (آصع) (^٣) بفتح رائه وإسكانها. و(اللابة): الحرة، وهي أرض تركبها حجارة سود، وهما حرتان تكتنفان المدينة.\nومعنى: (بَدَتْ نَوَاجِذُهُ): ظهرت، واختلف في عدد النواجذ\n_________\n(^١) \"مجمل اللغة\" ٢/ ٧٠١.\n(^٢) في الأصل: عينية.\n(^٣) في الأصل: أصبع.","vol":"28","page":455},{"text":"وتعيينها: فقال الأصمعي: هي الأضراس، فهي على هذا عشرون. وقيل: هي أربع. ثم اختلفوا فقيل: الأنياب. وقد سلف رواية: \"حتَّى بدت أنيابه\" (^١) وقيل: المضاحك، وهي السن التي تلاصق الأنياب من داخل الفم، وهي نيبان من اليمين: واحدة من فوق، وأخرى من أسفل. ونيبان من الشمال كذلك.\nوهذا أشهر الأقوال -كما قاله ابن التين- وهو ظاهر الحديث.\nوقال أبو عبد الملك والجوهري: أحد النواجذ: ناجذ، وهو أحد الأضراس، ويسمى ضرس الحلم؛ لأنه ينبت بعد البلوغ وكمال العقل.\nقال الجوهري: يقال ضحك حتَّى بدت نواجده إذا استغرق فيه (^٢). ويبعد حمل الحديث على هذا القول.\nفصل:\nاللهوات: جمع لهى: وهي المنطبقة في أقصى سقف الفم، وتجمع أيضًا على لهى ولهيات، قاله الجوهري (^٣). وقال ابن فارس: هي اللحمة (المشرفة) (^٤) على الحلق، قال: ويقال: بل هو أقصى الحلق (^٥). وقال الداودي: هي ما دون الحنك إلى ما يلي الحلق وما فوق الأضراس من اللحم.\n_________\n(^١) سلف برقم (١٩٣٦).\n(^٢) \"الصحاح\" ٢/ ٥٧١ مادة (نجذ).\n(^٣) \"الصحاح\" ٦/ ٢٤٨٧ مادة (لهى).\n(^٤) في الأصل: (المنبوته)، والمثبت كما في \"المجمل\".\n(^٥) \"مجمل اللغة\" ٢/ ٧٩٦ مادة (لهو).","vol":"28","page":456},{"text":"فصل:\n(قَحَطَ المَطَرُ): هو بفتح الحاء، وحكى الفراء: كسرها. وأقحط رباعي. ذكره الجوهري (^١).\nوقوله: (نَشَأَ السَّحَابُ بَعْضُهُ إِلَى بَعْضٍ). قال ابن فارس والجوهري: نشأ السحاب إذا ارتفع. وقال الهروي: ابتدأ وارتفع (^٢).\nوقوله: (حَتَّى سَالَتْ مَثَاعِبُ المَدِينَةِ). أي: تفجرت، والمثعب: بالفتح واحد مثاعب: الحياض، وانثعب الماء جرى في المثعب.\nوقوله: (مَا يُقْلِعُ) أي: ما يرتفع.\nوقوله: (ثم قام ذَلِكَ الرجل أو غيره). سلف أنه ذَلِكَ الرجل.\nوقوله: \"حَوَالَيْنَا\" هو بفتح اللام، قال الجوهري: لا نقله بالكسر.\nوفيه من الفقه الواضح: جواز الاستسقاء في المسجد وعلى المنبر، وجواز الاستصحاء أيضًا.\n_________\n(^١) \"الصحاح\" ٣/ ١١٥١ مادة (قحط).\n(^٢) \"مجمل اللغة\" ٢/ ٨٦٨ مادة (نشو)، \"الصحاح\" ١/ ٧٨ مادة (نشأ).","vol":"28","page":457},{"text":"<span data-type='title' id=toc-3693>٦٩ - باب قَوْلِ اللهِ -﷿-: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَكُونُوا مَعَ الصَّادِقِينَ (١١٩)﴾ [التوبة: ١١٩] وَمَا يُنْهَى عَنِ الْكَذِبِ</span>\n٦٠٩٤ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكُونَ صِدِّيقًا، وَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ، وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَإِنَّ الرَّجُلَ لَيَكْذِبُ، حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّابًا». [مسلم: ٢٦٠٧ - فتح: ١٠/ ٥٠٧]\n\n٦٠٩٥ - حَدَّثَنَا ابْنُ سَلَامٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ نَافِعِ بْنِ مَالِكِ بْنِ أَبِي عَامِرٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ». [انظر: ٣٣ - مسلم: ٥٩ - فتح: ١٠/ ٥٠٧]\n\n٦٠٩٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جَرِيرٌ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «رَأَيْتُ رَجُلَيْنِ أَتَيَانِي قَالَا: الَّذِي رَأَيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ، يَكْذِبُ بِالْكَذْبَةِ تُحْمَلُ عَنْهُ حَتَّى تَبْلُغَ الآفَاقَ، فَيُصْنَعُ بِهِ إِلَى يَوْمِ الْقِيَامَةِ». [انظر: ٨٤٥ - مسلم: ٢٢٧٥ - فتح: ١٠/ ٥٠٧]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِنَّ الصِّدْقَ يَهْدِي إِلَى البِرِّ، وَإِنَّ البِرَّ يَهْدِي إِلَى الجَنَّةِ، وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكُونَ عند الله صِدِّيقًا، وَإِنَّ الكَذِبَ يَهْدِي إِلَى الفُجُورِ، وَإِنَّ الفُجُورَ يَهْدِي إِلَى النَّارِ، وَإِنَّ الرَّجُلَ لَيَكْذِبُ، حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّابًا\".","vol":"28","page":458},{"text":"(وأخرجه مسلم أيضًا) (^١).\nثانيها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"آيَةُ المُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ\". سلف في الإيمان.\nثالثها:\nحديث سَمُرَةَ بْنِ جُنْدُبٍ قَالَ: قَالَ رسول الله - ﷺ -: \"رَأَيْتُ الليلة رَجُلَيْنِ أَتَيَانِي قَالَا: الذِي رَأَيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ، يَكْذِبُ بِالْكَذْبَةِ تُحْمَلُ عَنْهُ حَتَّى تَبْلُغَ الآفَاقَ، فَيُصْنَعُ بِهِ إلَى يَوْمِ القِيَامَةِ\".\nوقد سلف مطولًا (^٢). ومعنى قوله: ﴿وَكُونُوا مَعَ الصَّادِقِينَ﴾ [التوبة: ١١٩] أي: (قيلهم) (^٣) أو منهم.\nومعنى: ﴿الصَّادِقِينَ﴾: الذين يصدقون في قولهم وعملهم، وقيل: في أيمانهم (يوفون) (^٤) بما عاهدوا.\nوحديث عبد الله قيل: إن ظاهره معارض لحديث صفوان بن سليم الذي رواه مالك عنه أنه قيل للنبي - ﷺ -: أيكون المؤمن كذابًا قال: \"لا\" (^٥)، وبحديث: \"يطبع المؤمن على كل شيء ليس الخيانة والكذب\" (^٦)\n_________\n(^١) من (ص ٢).\n(^٢) وقع في هامش الأصل تعليق نصه: في الجنائز [برقم (٣٨٦)].\n(^٣) وقع في (ص ٢): مثلهم.\n(^٤) من (ص ٢).\n(^٥) \"الموطأ\" ص ٦١٢.\n(^٦) رواه أحمد ٥/ ٢٥٢ من حديث أبي أمامة، وفي الباب عن ابن عمرو سعد بن أبي وقاص -مرفوعًا وموقوفًا- وعبد الله بن أبي أوفى، وقد استوفي الألباني ﵀ ذلك في \"الضعيفة\" (٣٣١٥) ثم قال: وجملة القول: إن الحديث ضعيف من جميع طرقه، وليس فيها ما يمكن أن يعضد به؛ إلا الموقوف، فإن كان له حكم الرفع فهو شاهد قوي، ولكن لم يتبين لي ذلك. اهـ.","vol":"28","page":459},{"text":"ويجمع بينهما بأن المراد بحديث صفوان: المؤمن الكامل أي: لا يكون المؤمن المستكمل لأعلى درجات الإيمان كذابًا حتَّى يغلب عليه الكذب؛ لأن كذابًا وزنه فعال وهو من أبنية المبالغة لمن يكثر الكذب منه ويتكرر حتَّى يعرف به، ومثله الكذوب، يوضحه قوله - ﵇ -: \"إن الرجل ليصدق حتَّى يكتب عند الله صدوقًا\" يعني: لا يزال يتكرر الصدق منه كثيرًا حتَّى يستحق اسم المبالغة في الصدق. وكذلك قوله في الكذب يعني: لا يزال يتكرر -منه الكذب حتَّى يغلب عليه. وهذِه الصفة ليست صفة علية المؤمنين بل هي من صفات المنافقين وعلامتهم، كما ذكره في حديث أبي هريرة. وقد سلف معناه في الإيمان واضحًا. وأخبر - ﵇ - في حديث سمرة بعقوبة الكاذب الذي يبلغ كذبه الآفاق أنه يشق شدقه في النار إلى يوم القيامة، فعوقب في موضع المعصية، وهو فمه الذي كذب به.\nومصداق حديث عبد الله في القرآن: ﴿إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ (١٣) وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ (١٤)﴾ [الانفطار: ١٣ - ١٤] والصدق (أرفع) (^١) خلال المؤمنين؛ ألا ترى الآية التي صدر بها البخاري الباب فجعل الصدق معيارًا للتقوى، وقيل للقمان الحكيم: ما بلغ بك ما نرى؟ قال: صدق الحديث، وأداء الأمانة، وترك ما لا يعنيني (^٢).\n_________\n(^١) في الأصل: (مع)، وبهامشها: (من).\n(^٢) \"الموطأ\" ص ٦١٢.","vol":"28","page":460},{"text":"<span data-type='title' id=toc-3694>٧٠ - باب الْهَدْيِ الصَّالِحِ</span>\n٦٠٩٧ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: قُلْتُ لأَبِي أُسَامَةَ: حَدَّثَكُمُ الأَعْمَشُ، سَمِعْتُ شَقِيقًا قَالَ: سَمِعْتُ حُذَيْفَةَ يَقُولُ: إِنَّ أَشْبَهَ النَّاسِ دَلاًّ وَسَمْتًا وَهَدْيًا بِرَسُولِ اللهِ - ﷺ - لَابْنُ أُمِّ عَبْدٍ، مِنْ حِينَ يَخْرُجُ مِنْ بَيْتِهِ إِلَى أَنْ يَرْجِعَ إِلَيْهِ، لَا نَدْرِي مَا يَصْنَعُ فِي أَهْلِهِ إِذَا خَلَا؟ [انظر: ٣٧٦٢ - فتح: ١٠/ ٥٠٩]\n\n٦٠٩٨ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ مُخَارِقٍ، سَمِعْتُ طَارِقًا قَالَ: قَالَ عَبْدُ اللهِ: إِنَّ أَحْسَنَ الْحَدِيثِ كِتَابُ اللهِ، وَأَحْسَنَ الْهَدْي هَدْىُ مُحَمَّدٍ - ﷺ -. [٧٢٧٧ - فتح: ١٠/ ٥٠٩]\nذكر فيه حديث حُذَيْفَةَ - ﵁ -: إِنَّ أَشْبَهَ النَّاسِ دَلًّا وَسَمْتًا وَهَدْيًا بِرَسُولِ اللهِ - ﷺ - لَابْنُ أُمِّ عَبْدٍ، مِنْ حِينِ يَخْرُجُ مِنْ بَيْتِهِ إِلَى أَنْ يَرْجِعَ (إِلَيْهِ) (^١)، لَا نَدْرِي مَا يَصنَعُ فِي أَهْلِهِ إِذَا خَلَا؟\nوقد سلف في مناقبه إلى قوله: (أم عبد). وذكر فيه أيضًا حديث عبد الله بن مسعود قال: إِنَّ أَحْسَنَ الحَدِيثِ كِتَابُ اللهِ، وَأَحْسَنَ الهَدْيِ هَدْيُ مُحَمَّدٍ - ﷺ -.\nوفي سند هذا: مخارق، وهو ابن عبد الله، وقيل: ابن عبد الرحمن، وقيل: ابن خليفة بن جابر أبو سعد الأحْمَسي، انفرد به البخاري.\nقال أبو عبيد: الهدي والدَّل أحدهما قريب من الآخر، وهما من السكينة والوقار في الهيئة والمنظر والشمائل وغير ذَلِكَ. وذكر أبو عبيد في حديث عمر بن الخطاب أن أصحاب عبد الله كانوا يدخلون إليه فينظرون إلى سمته وهديه ودله فيتشبهون به. والسمت: حسن الهيئة والمنظر في مذهب الدين وليس من الخيال والزينة، ولكن يكون له\n_________\n(^١) من (ص ٢).","vol":"28","page":461},{"text":"هيئة أهل الخير ومنظرهم. والسمت أيضًا: الطريق، يقال: الزم هذا السمت. وكلاهما له معنى جيد، يكون أن يلزم طريقة أهل الإسلام فتكون له هيئة أهل الإسلام (^١).\nوقال ابن التين: (والسمت) (^٢): هيئة أهل الخير. قال الداودي: قال مالك: أشبه الناس برسول الله - ﷺ - في هديه عمر، وأشبه الناس بعمر (ابنه) (^٣) عبد الله، وأشبه الناس بعبد الله سالم.\nوفيه من الفقه: أنه ينبغي للناس الاقتداء بأهل الفضل والصلاح في جميع أحوالهم، في هيئتهم وتواضعهم للخلق ورحمتهم، وإنصافهم من أنفسهم، ورفقهم في أخذ الحق إذا وجب لهم إن أحبوا الاقتصاص، أو العفو عن ذَلِكَ إن آثروا العفو، وفي مأكلهم ومشربهم واقتصادهم في أمورهم؛ تبركًا بذلك.\n_________\n(^١) \"غريب الحديث\" ٢/ ١٠١ - ١٠٢.\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).","vol":"28","page":462},{"text":"<span data-type='title' id=toc-3695>٧١ - باب الصَّبْرِ عَلَى الأَذَى</span>\nوَقَوْلِ الله تَعَالَى: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ [الزمر: ١٠]\n\n٦٠٩٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي الأَعْمَشُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ أَبِي مُوسَى - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَيْسَ أَحَدٌ -أَوْ: لَيْسَ شَيْءٌ- أَصْبَرَ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ، إِنَّهُمْ لَيَدْعُونَ لَهُ وَلَدًا، وَإِنَّهُ لَيُعَافِيهِمْ وَيَرْزُقُهُمْ». [٧٣٧٨ - مسلم: ٢٨٠٤ - فتح: ١٠/ ٥١١]\n\n٦١٠٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ شَقِيقًا يَقُولُ: قَالَ عَبْدُ اللهِ: قَسَمَ النَّبِيُّ - ﷺ - قِسْمَةً كَبَعْضِ مَا كَانَ يَقْسِمُ، فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: وَاللهِ إِنَّهَا لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللهِ. قُلْتُ: أَمَّا أَنَا لأَقُولَنَّ لِلنَّبِيِّ - ﷺ -. فَأَتَيْتُهُ وَهْوَ فِي أَصْحَابِهِ فَسَارَرْتُهُ فَشَقَّ ذَلِكَ عَلَى النَّبِيِّ - ﷺ - وَتَغَيَّرَ وَجْهُهُ وَغَضِبَ، حَتَّى وَدِدْتُ أَنِّي لَمْ أَكُنْ أَخْبَرْتُهُ، ثُمَّ قَالَ: «قَدْ أُوذِيَ مُوسَى بِأَكْثَرَ مِنْ ذَلِكَ فَصَبَرَ». [انظر: ٣١٥٠ - مسلم: ١٠٦٢ - فتح: ١٠/ ٥١١]\nذكر فيه حديث أبي موسى - ﵁ - عن النبي - ﷺ - قال: \"لَيْسَ أَحَدٌ -أَوْ: لَيْسَ شَيْءٌ- أَصْبَرَ عَلَى الأَذى سَمِعَهُ مِنَ اللهِ -﷿-، إِنَّهُمْ لَيَدْعُونَ لَهُ (الولد) (^١)، وَإِنَّهُ لَيُعَافِيهِمْ وَيَرْزُقُهُمْ\".\nوحديث شقيق عن عَبْدِ اللهِ - ﵁ -: قَسَمَ النَّبِيُّ - ﷺ - قِسْمَةً كَبَعْضِ مَا كَانَ يَقْسِمُ، فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: والله إِنَّهَا لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللهِ. قال: أَما لأَقُولَنَّ لِلنَّبِيِّ - ﷺ -. فَأَتَيْتُهُ وَهْوَ فِي أَصْحَابِهِ فَسَارَرْتُهُ، فَشَقَّ ذَلِكَ\n_________\n(^١) في (ص ٢): ولدًا.","vol":"28","page":463},{"text":"على رسول الله - ﷺ - وَتَغَيَّرَ وَجْهُهُ وَغَضِبَ، حَتَّى وَدِدْتُ أَنِّي لَمْ أَكُنْ أَخْبَرْتُهُ، ثُمَّ قَالَ: \"قَدْ أُوذِيَ مُوسَى بِأَكثَرَ مِنْ ذَلِكَ فَصَبَرَ\".\nالشرح:\nقوله: (\"ليس أحد أصبر\") أوله ابن فورك على الحلم.\nوقوله: (أما لأقولن) صوابه -كما قال ابن التين- أن تكون مخففة، ووقع في بعض الروايات بتشديد الميم، وليس ببين، والرب ﷻ ذكر جزاء الأعمال وجعل لها نهاية وحدًّا فقال تعالى: ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ [الأنعام: ١٦٠] وجعل جزاء الصدقة في سبيله (فوق) (^١) هذا فقال: ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللهِ﴾ الآية [البقرة: ٢٦١]. وجعل أجر الصابرين بغير حساب، ومدح أهله فقال: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ (٤٣)﴾ [الشورى: ٤٣].\n(وفي \"صحيح مسلم\" (^٢): \"والصبر ضياء\") (^٣) والصبر على الأذى من باب جهاد النفس وقمعها عن شهواتها ومنعها عن تطاولها، وهو من أخلاق الأنبياء والصالحين، وإن كان قد جبل الله النفوس على تألمها من الأذى ومشقته، ألا ترى أنه - ﵇ - شق عليه تجوير الأنصاري له في القسمة حتَّى تغير وجهه وغضب، ثم سكن ذَلِكَ منه علمُه بما وعد الله تعالى على ذَلِكَ من جزيل الأجر، واقتدى - ﵇ - بصبر موسى - ﵇ - على أكثر من أذى الأنصاري له؛ رجاء ما عند الله.\nوللصبر أبواب غير الصبر على الأذى.\n_________\n(^١) في (ص ٢): غير.\n(^٢) مسلم (٢٢٣).\n(^٣) من (ص ٢).","vol":"28","page":464},{"text":"روي عن علي مرفوعًا: \"الصبرُ ثلاثة: فصبرٌ على المصيبةِ، وصبر على الطاعة، وصبر على المعصية، فمن صَبَر على المصيبة حتَّى يردها بحسن عزائها كتَبَ اللهُ له ثلاثمائة درجة، ما بين الدرجةِ إلى الدرجةِ ما بينَ السماء إلى الأرض، ومَنْ صبر على الطاعةِ كتب الله له ستمائة درجة، ما بين الدرجةِ إلى الدرجةِ ما بين تُخُوم الأرض السابعة إلى منتهى العرش، ومن صَبَر على المعصية كَتَبَ الله له تسعمائة درجة، ما بين الدرجة إلى الدرجةِ ما بين تخوم الأرض السابعة إلى منتهى العرش مرتين\" (^١).\nوقد روى يزيد الرقاشي عن أنس - ﵁ - أنه - ﵇ - قال: \"الإيمان نصفان: نصف في الصبر، ونصف في الشكر\" (^٢).\nوروى ابن المنكدر عن جابر بن عبد الله أنه - ﵇ - سئل عن الإيمان فقال: \"السماحة والصبر\" (^٣).\nوقال الشعبي: قال (علي) (^٤): الصبر من الإيمان بمنزلة الرأس من الجسد. قال الطبري: صدق؛ وذلك أن الإيمان معرفة بالقلب، وإقرار باللسان، وعمل بالجوارح، فمن لم يصبر على العمل بشرائعه لم يستحق\n_________\n(^١) رواه الديلمي في \"الفردوس\" (٣٨٤٦)، وابن الجوزي في \"ذم الهوى\" (١٨٨)، وأورده الألباني في \"الضعيفة\" (٣٧٩١).\n(^٢) رواه البيهقي في \"الشعب\" ٧/ ١٢٣ (٩٧١٥)، والقضاعي في \"مسند الشهاب\" ١/ ١٢٧ (١٥٩) وقال الألباني في \"الضعيفة\" (٦٢٥): ضعيف جدًّا، يزيد هو ابن أبان، وهو متروك، كما قال النسائي وغيره. اهـ\n(^٣) رواه أبو يعلى في \"المسند\" ٣/ ٣٨٠ (١٨٥٤)، والبيهقي في \"الشعب\" ٧/ ١٢٢ (٩٧١٠) وقال الهيثمي في \"المجمع\": فيه: يوسف بن محمد بن المنكدر، وهو متروك. \"مجمع الزوائد\" ١/ ٥٩.\n(^٤) من (ص ٢).","vol":"28","page":465},{"text":"اسم الإيمان بالإطلاق. والصبر على العمل بالشرائع نظير الرأس من جسد الإنسان الذي لا تمام له إلا به، وهذا في معنى حديث أنس وجابر أن الصبر نصف الإيمان، وعامة المواضع التي ذكر الله فيها الصبر وحث عليه عباده إنما هي مواضع الشدائد ومواطن المكاره التي يعظم على النفوس فعلها، ويشتد عندها جزعها، كل ذَلِكَ محن وبلاء؛ ألا ترى قوله - ﵇ - للأنصار: \"لن تعطوا عطاء خيرًا وأوسع من الصبر\" (^١).\nوالصبر في لسان العرب: حبس النفس عن المطلوب حتَّى تدركه، ومنه نهيه - ﵇ - عن صبر البهائم، يعني: عن حبسها للتمثيل بها، ورميها كما ترمى الأغراض. ومنه قولهم: صبر الحاكم بيمين فلان. يعني: حبسه عن حلفه.\nفإن قلتَ: هذِه صفات توجب التغير وحدوث الحوادث لمن وصف بها، فما معنى (وصفه) (^٢) بالصبر؟\nقلتُ: معناه: هو يعني الحلم كما أسلفناه، ومعنى وصفه بالحلم هو تأخير العقوبة عن المستحقين لها. ووصفه تعالى بالصبر لم يرد في التنزيل، وإنما ورد في حديث الباب، وتأوله أهل السنة على تأويل الحلم، هذا قول ابن فورك (^٣).\n_________\n(^١) سلف برقم (١٤٦٩).\n(^٢) في (س): (وُصف).\n(^٣) \"شرح ابن بطال\" ٩/ ٢٨٤ - ٢٨٥.","vol":"28","page":466},{"text":"<span data-type='title' id=toc-3696>٧٢ - باب مَنْ لَمْ يُوَاجِهِ النَّاسَ بِالْعِتَابِ</span>\n٦١٠١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا مُسْلِمٌ، عَنْ مَسْرُوقٍ: قَالَتْ عَائِشَةُ: صَنَعَ النَّبِيُّ - ﷺ - شَيْئًا فَرَخَّصَ فِيهِ، فَتَنَزَّهَ عَنْهُ قَوْمٌ، فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَخَطَبَ فَحَمِدَ اللهَ ثُمَّ قَالَ: «مَا بَالُ أَقْوَامٍ يَتَنَزَّهُونَ عَنِ الشَّيْءِ أَصْنَعُهُ؟! فَوَاللهِ إِنِّي لأَعْلَمُهُمْ بِاللهِ وَأَشَدُّهُمْ لَهُ خَشْيَةً». [٧٣٠١ - مسلم: ٢٣٥٦ - فتح: ١٠/ ٥١٣]\n\n٦١٠٢ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ: سَمِعْتُ عَبْدَ اللهِ -هُوَ ابْنُ أَبِي عُتْبَةَ مَوْلَى أَنَسٍ- عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: كَانَ النَّبِيُّ - ﷺ - أَشَدَّ حَيَاءً مِنَ الْعَذْرَاءِ فِي خِدْرِهَا، فَإِذَا رَأَى شَيْئًا يَكْرَهُهُ عَرَفْنَاهُ فِي وَجْهِهِ. [انظر: ٣٥٦٢ - مسلم: ٢٣٢٠ - فتح: ١٠/ ٥١٣]\nذكر فيه حديث عَائِشَةَ - ﵂ -: صَنَعَ النَّبِيُّ - ﷺ - شَيْئًا فَرَخَّصَ فِيهِ، فَتَنَزَّهَ عَنْهُ قَوْمٌ، فَبَلَغَ ذَلِكَ رَسَولُ الله - ﷺ - فَخَطَبَ فَحَمِدَ اللهَ وأثنى عليه ثُمَّ قَالَ: \"مَا بَالُ أَقْوَامٍ يَتَنَزَّهُونَ عَنِ الشَّيْءِ أَصْنَعُهُ؟! فَوَاللهِ إِنِّي لأَعْلَمُهُمْ باللهِ -﷿- وَأَشَدُّهُمْ لَهُ خَشْيَةً\".\nوحديث أبي سَعِيدٍ الخُدْرِيِّ: كَانَ النَّبِيُّ - ﷺ - أَشَدَّ حَيَاءً مِنَ العَذْرَاءِ فِي خِدْرِهَا، فَإِذَا رَأى شَيْئًا يَكْرَهُهُ عَرَفْنَاهُ فِي وَجْهِهِ.\nوجه إيراده حديث عائشة - ﵂ - وأنه خطب به أن هذا العتاب ولم يعين فيه فاعله، وكل ما جرى من عتاب يعم الجميع ولا يعين قائله، وهو من باب الرفق والستر كما أراد عمر حين أمر الناس كلهم بالوضوء يوم الجمعة وهو يخطب من أجل الرجل الذي أحدث بين يديه، الستر له والرفق به، وليس ذَلِكَ بمنزلة أمره له بالوضوء من بينهم وحده في الستر له بعد ذَلِكَ.","vol":"28","page":467},{"text":"والعذراء: البكر، وتجمع على عذارى وعذاري وعذراوات.\nوالخدر: الستر.\nقال ابن بطال: وإنما كان لا يواجه الناس بالعتاب، يعني على ما يكون في خاصة نفسه كالصبر على جهل الجاهل وجفاء الأعراب، ألا ترى أنه ترك الذي جبذ البردة من عنقه حتَّى أثرت جبذته فيه؛ لأنه كان لا ينتقم لنفسه. وهذا معنى حديث أبي سعيد، فأما إن انتهكت من الدين حرمة فإنه لا يترك العتاب عليها والتقريع فيها، ويصدع بالحق فيما يجب على منتهكها، ويقتص منه، وسواء كان حقًا لله أو للعباد.\nفإن قلت: فإن كان معنى حديث أبي سعيد ما ذكرت من أنه كان لا يعاتب فيما يكون في خاصة نفسه، فقد واجه بالعتاب في حديث عائشة وخطب به.\nقلت: قد أسلفنا الجواب عنه وإنما فعل ذَلِكَ -والله أعلم- لأن كل رخصة في دين الله فالعباد مخيرون بين الأخذ بها والترك لها.\nوكان - ﵇ - رفيقًا بأمته حريصًا على التخفيف عنهم، فلذلك خفف عنهم العتاب؛ لأنهم فعلوا ما يجوز لهم من الأخذ بالشدة، وقد ترك عتابهم مرة أخرى على ترك الرخصة وأخذهم بالشدة حين صاموا في السفر وهو مفطر، (وإن كان قد جاء في الحديث: \"إنَّ دينَ الله يُسْر\" (^١) كما سلف) (^٢).\n_________\n(^١) سلف برقم (٣٩).\n(^٢) من (ص ٢).","vol":"28","page":468},{"text":"قال الشعبي: إن الله يحب أن يعمل برخصه كما يحب أن يعمل بعزائمه (^١) -قلت: وهو حديث مرفوع صحيح- فليس ذَلِكَ دليلًا على تحريم الأخذ بالعزائم؛ لأن ذَلِكَ لو كان حرامًا لأمر الذين خالفوا رخصته بالرجوع عن فعلهم إلى فعله. وفي حديث أبي سعيد الحكم بالدليل؛ لأنهم كانوا يعرفون كراهية رسول الله - ﷺ - الشيء بتغير وجهه، كما كانوا يعرفون قراءته فيما أسر به في الصلاة باضطراب لحيته (^٢).\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ١١/ ٢٩١ (٢٠٥٦٩).\n(^٢) \"شرح ابن بطال\" ٩/ ٢٨٦ - ٢٨٧.","vol":"28","page":469},{"text":"<span data-type='title' id=toc-3697>٧٣ - باب مَنْ أَكْفَرَ أَخَاهُ بِغَيْرِ تَأْوِيلٍ فَهْوَ (كَمَا قَالَ)</span> (^١)\n٦١٠٣ - حَدَّثَنَا مُحَمَّدٌ وَأَحْمَدُ بْنُ سَعِيدٍ قَالَا: حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا قَالَ الرَّجُلُ لأَخِيهِ: يَا كَافِرُ. فَقَدْ بَاءَ بِهِ أَحَدُهُمَا».\nوَقَالَ عِكْرِمَةُ بْنُ عَمَّارٍ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ، سَمِعَ أَبَا سَلَمَةَ، سَمِعَ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [فتح: ١٠/ ٥١٤]\n\n٦١٠٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أَيُّمَا رَجُلٍ قَالَ لأَخِيهِ: يَا كَافِرُ. فَقَدْ بَاءَ بِهَا أَحَدُهُمَا». [مسلم: ٦٠ - فتح: ١٠/ ٥١٤]\n\n٦١٠٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ ثَابِتِ بْنِ الضَّحَّاكِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ حَلَفَ بِمِلَّةٍ غَيْرِ الإِسْلَامِ كَاذِبًا فَهْوَ كَمَا قَالَ، وَمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ عُذِّبَ بِهِ فِي نَارِ جَهَنَّمَ، وَلَعْنُ الْمُؤْمِنِ كَقَتْلِهِ، وَمَنْ رَمَى مُؤْمِنًا بِكُفْرٍ فَهْوَ كَقَتْلِهِ». [انظر: ١٣٦٣ - مسلم: ١١٠ - فتح: ١٠/ ٥١٤]\nذكر فيه حديث عَلِيِّ بْنِ المُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"من قَالَ لأَخِيهِ: يَا كَافِرُ. فَقَدْ بَاءَ بِهِ أَحَدُهُمَا\".\nوَقَالَ عِكْرِمَةُ بْنُ عَمَّارٍ، عَنْ يَحْيَى، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ، سَمِعَ أَبَا سَلَمَةَ، سَمِعَ أَبَا هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ -.\n_________\n(^١) في (ص ٢): (كافر).","vol":"28","page":470},{"text":"وحديث عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"أَيُّمَا رَجُلٍ قَالَ لأَخِيهِ: يَا كَافِرُ .. الحديث.\nوحديث ثابت بن الضحاك السالف قريبًا (^١)، وفيه: \"ولعن المؤمن كقتله ومن رمى مؤمنًا بكفر كقتله\".\n_________\n(^١) سلف برقم (٦٠٤٧).","vol":"28","page":471},{"text":"<span data-type='title' id=toc-3698>٧٤ - باب مَنْ لَمْ يَرَ إِكْفَارَ مَنْ قَالَ ذَلِكَ مُتَأَوِّلًا أَوْ جَاهِلًا</span>\nوَقَالَ عُمَرُ لِحَاطِبٍ: إِنَّهُ مُنَافِقٌ. فَقَالَ النَّبِيُّ - ﷺ -: \"وَمَا يُدْرِيكَ لَعَلَّ اللهَ قَدِ اطَّلَعَ إِلَى أَهْلِ بَدْرٍ فَقَالَ: قَدْ غَفَرْتُ لَكُمْ \". [انظر: ٣٠٠٧]\n\n٦١٠٦ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبَادَةَ، أَخْبَرَنَا يَزِيدُ، أَخْبَرَنَا سَلِيمٌ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، حَدَّثَنَا جَابِرُ بْنُ عَبْدِ اللهِ، أَنَّ مُعَاذَ بْنَ جَبَلٍ - ﵁ - كَانَ يُصَلِّي مَعَ النَّبِيِّ - ﷺ -، ثُمَّ يَأْتِي قَوْمَهُ فَيُصَلِّي بِهِمُ الصَّلَاةَ، فَقَرَأَ بِهِمُ الْبَقَرَةَ، قَالَ: فَتَجَوَّزَ رَجُلٌ فَصَلَّى صَلَاةً خَفِيفَةً، فَبَلَغَ ذَلِكَ مُعَاذًا فَقَالَ: إِنَّهُ مُنَافِقٌ. فَبَلَغَ ذَلِكَ الرَّجُلَ فَأَتَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّا قَوْمٌ نَعْمَلُ بِأَيْدِينَا، وَنَسْقِى بِنَوَاضِحِنَا، وَإِنَّ مُعَاذًا صَلَّى بِنَا الْبَارِحَةَ، فَقَرَأَ الْبَقَرَةَ فَتَجَوَّزْتُ، فَزَعَمَ أَنِّي مُنَافِقٌ. فَقَالَ النَّبِيُّ - ﷺ -: «يَا مُعَاذُ، أَفَتَّانٌ أَنْتَ؟ -ثَلَاثًا- اقْرَأْ ﴿وَالشَّمْسِ وَضُحَاهَا (١)﴾ وَ﴿سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى (١)﴾ وَنَحْوَهَا». [انظر: ٧٠٠ - مسلم: ٤٦٥ - فتح: ١٠/ ٥١٥]\n\n٦١٠٧ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا أَبُو الْمُغِيرَةِ، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ حُمَيْدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ حَلَفَ مِنْكُمْ فَقَالَ فِي حَلِفِهِ: بِاللاَّتِ وَالْعُزَّى. فَلْيَقُلْ: لَا إِلَهَ إِلاَّ اللهُ. وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِرْكَ، فَلْيَتَصَدَّقْ». [انظر: ٤٨٦٠ - مسلم: ٤٦٥ - فتح: ١٠/ ٥١٥]\n\n٦١٠٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا لَيْثٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ أَدْرَكَ عُمَرَ بْنَ الْخَطَّابِ فِي رَكْبٍ وَهْوَ يَحْلِفُ بِأَبِيهِ، فَنَادَاهُمْ رَسُولُ اللهِ - ﷺ -: «أَلَا إِنَّ اللهَ يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ، فَمَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاللهِ، وَإِلاَّ فَلْيَصْمُتْ». [انظر: ٢٦٧٩ - مسلم: ١٦٤٦ - فتح: ١٠/ ٥١٦]","vol":"28","page":472},{"text":"ثم ساق حديث جابر من حديث يزيد، وهو ابن هارون الواسطي: أنا سَلِيم -بفتح السين- وهو ابن حيان الهذلي البصري، ثَنَا عَمْرُو بْنُ دِينَارٍ، ثَنَا جَابِرٌ، عن مُعَاذٍ في صلاته بالْبَقَرَةِ، وتَجَوَّزَ رَجُلٌ فَصَلَّى صَلَاةً خَفِيفَةً، فَبَلَغَ ذَلِكَ مُعَاذًا فَقَالَ: إِنَّهُ مُنَافِقٌ .. الحديث.\nوحديث أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ مِنْكُمْ فَقَالَ فِي حَلِفِهِ: بِاللَّاتِ وَالْعُزى. فَلْيَقُلْ: لَا إله إِلَّا اللهُ. وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِرْكَ، فَلْيَتَصَدَّقْ\".\nوحديث ابن عمر - ﵄ -: أَنَّهُ أَدْرَكَ عُمَرَ - ﵁ - فِي رَكْبٍ وَهْوَ يَحْلِفُ بِأَبِيهِ، فَنَادَاهُمْ رَسُولُ اللهِ - ﷺ -: \"ألا إِنَّ اللهَ يَنْهَاكُمْ أَنْ تَحلِفُوا بِآبَائِكُمْ، فَمَنْ كَانَ حَالِفًا فَلْيَحْلِفْ باللهِ، وَإِلَّا فَلْيَصْمُتْ\".\nوالحاصل أنه يفرق بين أن يقوله له بتأويل أو بدونه، وكذا قال الخطابي (^١).\nهذا إذا قاله من غير تأويل، وإن كان المقول له من أهل الكفر، وإلا باء بها القائل في هذا نحو تأويل البخاري.\nوسأل أشهب مالكًا عن هذا الحديث فقال: أراهم الحرورية. قيل له: أفتراهم بذلك كفارًا؟ قال: لا ندري ما هذا (^٢).\nوحجته قوله - ﵇ -: \"سباب (المسلم) (^٣) فسوق وقتاله كفر\" (^٤) والفسوق غير الكفر.\nومعنى (\"باء\"): بإثم رميه لأخيه بالكفر ورجع وزر ذَلِكَ عليه إن كان كاذبًا.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢١٩٢.\n(^٢) \"التمهيد\" ١٧/ ١٥.\n(^٣) في (ص ٢): (المؤمن).\n(^٤) سلف برقم (٤٨).","vol":"28","page":473},{"text":"وقد روي هذا المعنى من حديث أبي ذر مرفوعًا: \"لا يرمي رجلٌ رجلًا بالفسوق ولا يرميه بالكفر إلا (ارتدت) (^١) عليه إن لم يكن صاحبه كذلك\". ذكره البخاري في باب: ما ينهى عنه من السباب واللعن، في أول الأدب (^٢).\nقال المهلب (^٣): وهذا معنى (تبويبه) (^٤): من كفر أخاه بغير تأويل فهو كما قال، أن المكفر له هو الذي يرجع عليه إثم التكفير؛ لأن الذي رمي بها عند الرامي صحيح الإيمان، إذ لم يتأول عليه شيئًا يخرجه من الإيمان، فكما هو صحيح كصحة إيمان الرامي، فقد صح أنه أراد برميه له بالكفر كل من هو على دينه، فقد كفر نفسه؛ لأنه على دينه. ومتأوله في إيمانه فإن استحق ذَلِكَ الكفر المرمي به استحق مثله الرامي (به غيره) (^٥).\nوقد يجيب الفقهاء عن هذا بأن يقولوا: فقد كفر بحق أخيه المسلم، وليس ذَلِكَ مما يسمى به الجاحد حق أخيه كافرًا؛ لأنه لا يستحق اسم الكفر من جحد حق أخيه في بر أو مال.\nقال: وقوله: \"فقد باء بها أحدهما\" هو على مذهب العرب في استعمالها الكناية في كلامها، وترك التصريح بالسوء، وهذا كقول الرجل لمن أراد أن يلزمه: والله إن أحدنا لكاذب، وعلى هذا قوله تعالى: ﴿وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ﴾ [سبأ: ٢٤].\n_________\n(^١) في (ص ٢): (ردت).\n(^٢) سلف برقم (٦٠٤٥).\n(^٣) نقله عنه والذي يأتي، ابن بطال ٩/ ٢٨٨ - ٢٨٩.\n(^٤) في الأصل: (يبوء به) والمثبت من (ص ٢).\n(^٥) من الأصل.","vol":"28","page":474},{"text":"فصل:\nقوله: (\"ومنْ حَلف بملةٍ غير الإسلام كاذبًا فهو كما قال\") سلف في الجنائز في باب قاتل النفس (^١).\nوسيأتي في الأيمان والنذور، في باب: من حلف بملة سوى ملة الإسلام بما فيه كفاية (^٢).\nقال المهلب: وقوله: \"فهو كما قال\" يعني: فهو كاذب لا كافر، إلا أنه لما تعمد بالكذب الذي حلف عليه التزام الملة التي حلف بها؛ قال - ﵇ -: \"فهو كما قال\" من التزام اليهودية والنصرانية. وعيدًا منه لمن صح قصده بكذبه إلى التزام تلك الملة في حين كذبه لا في وقت ثان إذ كان ذَلِكَ على سبيل المكر والخديعة للمحلوف له، يبينه قوله: \"لا يزني الزاني حين يزني وهو مؤمن\" (^٣) فلم ينف عنه الإيمان إلا وقت الزنا خاصة، وكذلك هذا الحالف بملة غير الإسلام لقيام الدليل على أنه لم يرد (نبذ) (^٤) الإسلام؛ لتعلق يمينه بشرط المحلوف له، ولو أراد الارتداد لم يعلق قوله: أنا يهودي لمحلوف عليه من معاني الدنيا؛ ولذلك قال - ﵇ -: \"من حلف باللات والعزى فليقل: لا إله إلا الله\" خشية منه استدامة حاله على ما قال وقتئذٍ فينفذ عليه الوعيد، فيحبط عمله ويطبع على قلبه لما قال من كلمة الكفر بعد الإيمان، فتكون كلمة وافقت قدرًا فيزين له سوء عمله؛ فيراه حسنًا، فيستديم على ما قال، ويصر عليه.\n_________\n(^١) سلف برقم (١٣٦٣).\n(^٢) سيأتي برقم (٦٦٥٢).\n(^٣) سلف برقم (٢٤٧٥).\n(^٤) في الأصل: \"بهذا\"، والمثبت من ابن بطال ٩/ ٢٨٩، وهو الصواب.","vol":"28","page":475},{"text":"وأما من حلف بملة غير الإسلام، وهو فيما حلف عليه صادق، فهو تصحيح براءته من تلك المسألة مثل أن يقول: أنا يهودي إن طعمت اليوم أو شربت. وهو صادق لم يشرب ولم يأكل، فلما عقد يمينه بشرط هو في الحقيقة معدوم بعدم ما ربطه به، وهو الأكل والشرب اللذان لم يقعا منه، لم يتعين عليه وعيد يخشى إنفاذه عليه، فلم يتوجه إليه إثم الملة التي حلف عليها (لعقده نيته) (^١) على نفيها كنفي شرطها لكن لا يبرأ من الملامة، لمخالفته لقوله: \"من كان حالفًا فليحلف بالله\".\nفصل:\nسلف معنى (\"لعن المؤمن كقتله\").\nقال الطبري (^٢): يريد في بعض معناه، لا في الإثم والعقوبة، ألا ترى أن القتل فيه القود بخلاف لعنه، وهو في اللغة: الإبعاد من الرحمة، وكذلك القتل إبعاد للمقتول من الحياة التي يجب بها نصرة المؤمنين، وعون بعضهم لبعض وقد قال - ﵇ -: \"المؤمن للمؤمن كالبنيان\" (^٣)، وكذلك قوله: \"من رمى مؤمنًا بكفر فهو كقتله\" لما أجمع المسلمون أنه لا قتل عليه في رميه له بالكفر، على أن التشبيه إنما وقع بينهما في معنى يجمعهما، وهو ما قلناه، وقد قال بعض العلماء: إن معناه الحرمة كما ستعلمه في الأيمان والنذور أيضًا.\nفصل:\nقال المهلب: معنى الباب الثاني أن المتأول معذور غير مأثوم، ألا ترى أن عمر قال لحاطب لما كاتب المشركين بخبره - ﵇ -: (إنه\n_________\n(^١) في (ص ١): (بعقد ملته)، والمثبت الصواب.\n(^٢) نقله عنه ابن بطال ٩/ ٢٩٠.\n(^٣) سلف برقم (٤٨١).","vol":"28","page":476},{"text":"نافق) فعزره الشارع لما نسبه إلى النفاق، وهو أسوأ الكفر، ولم يكفر عمر بذلك من أجل ما جناه حاطب. وكذلك عذر - ﵇ - معاذًا حين قال للذي خفف الصلاة وقطعها خلفه: (إنه منافق)؛ لأنه كان متأولًا، فلم يكفر معاذًا بذلك. ومثله قوله حين سمع عمر يحلف بأبيه: \"إن الله ينهاكم أن تحلفوا بآبائكم\" فلم ير إكفار عمر حين حلف بأبيه، وترك الحلف بخالقه وقصد اليمين بغير الله؛ تشريكًا لله في حقه، لا سيما على طراوة عبادة غير الله، فلما لم يعرفه الشارع بأن يمينه (بغير الله) (^١) ليس بكفر من أجل تأويله: إن له أن يحلف بأبيه؛ (للحق) (^٢) الذي له بالأبوة، عذر عمر في ذَلِكَ لجهالته أن الله لا يريد أن يشرك معه غيره في الأيمان، إذ لا يحلف الحالف إلا بأعظم ما عنده من الحقوق، ولا أعظم من حق الله تعالى على عباده. وهذا وجه حديث عمر في هذا الباب.\nقال ابن بطال: وكذلك عذر - ﵇ - من حلف من أصحابه باللات والعزى لقرب عهدهم بجري ذَلِكَ على ألسنتهم في الجاهلية. وروى سعد بن أبي وقاص أنه حلف بذلك، فأتى رسول الله - ﷺ - فقال: يا رسول الله إن العهد كان قريبًا فحلفت باللات والعزى فقال - ﵇ -: \"قل لا إله إلا الله\". وسيأتي هذا في باب: لا يحلف باللات والعزى، في الأيمان (^٣)، وليس في قوله: \"من حلف باللات .. \"، إلى آخره؛ إطلاق منه لهم على الحلف بذلك وكفارته بذلك، فإنه (علمهم - ﵇ - أنه) (^٤) من نسي أو جهل فحلف بذلك أن كفارته أن يشهد بشهادة\n_________\n(^١) في (ص ٢): (بأبيه).\n(^٢) سقط من الأصل، والمثبت من (ص ٢).\n(^٣) سيأتي برقم (٦٦٥٠).\n(^٤) في الأصل: (- ﵇ - أمر).","vol":"28","page":477},{"text":"التوحيد؛ لأنه قد تقدم إليهم بالنهي عن أن يحلف أحد بغير الله فعذر الناسي والجاهل. ولذلك سوى البخاري في ترجمته الجاهل مع المتأول في سقوط الحرج عنه؛ لأن حديث أبي هريرة في الجاهل والناسي (^١).\nفصل:\nقوله: (وقال عكرمة ..) إلى آخره ذكر الإسماعيلي الحافظ في \"جمعه\" أحاديث (يحيى) (^٢) فقال: حَدَّثَنَا القاسم بن زكريا، ثَنَا محمود بن محمد بن ثابت، ثَنَا أيوب بن النجار، عن عكرمة .. فذكره.\nفصل:\nصلاة معاذ بقومه فيه دلالة على صحة صلاة المفترض خلف المتنفل، وانتصر ابن التين لمذهبه فقال: يحتمل أن يكون جعل صلاته مع رسول الله - ﷺ - نافلة، ويحتمل أن يكون لم يعلم الشارع بذلك، وما أبعدهما. وكيف يظن بمعاذ أن يؤخر الفرض ليصليها بقومه ويؤثر النفل خلفه؟ وكيف يدعي أن الشارع لم يعلم بذلك مع أنه شُكِي إليه؟ وقال: \"أفتان أنت يا معاذ؟ \".\nفصل:\nوقوله: (فتجوز): هو بالجيم. وقال ابن التين: يحتمل ذَلِكَ أي: خفف، ويحتمل أن يكون بالحاء أي: انحاز وصلى وحده.\nقلت: يؤيد هذا رواية مسلم: (فانحرف رجل فسلم ثم صلى وحده ثم انصرف) (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢٩٢.\n(^٢) من (ص ٢).\n(^٣) مسلم (٤٦٥).","vol":"28","page":478},{"text":"لكن قال البيهقي: قوله: فسلم، لا أدري هل حفظت أم لا؟ لكثرة من رواه عن سفيان (بدونها (^١). وانفرد بها محمد بن عباد عن سفيان) (^٢).\nفصل:\nهذِه الصلاة كانت العشاء، ولأبي داود والنسائي (^٣) أنها كانت المغرب، لكن قال البيهقي: روايات العشاء أصح (^٤).\nفصل:\nاحتج أبو حنيفة بقوله: \"من حلف بملة غير الإسلام\" قال: إن من قال هو يهودي إن فعل كذا، ففعل، أن عليه كفارة يمين؛ ولا حجة فيه لأنه لم يذكرها، وعنه رواية: أن ذَلِكَ ردة.\nفصل:\nقوله: (\"ومن قال لصاحبه: تعال أقامرك فليتصدق\") يحتمل أن يريد أنه لما أراد إخراج المال الباطل وأخذه بذلك أمر أن يخرج المال في وجه البر؛ ليكون ذَلِكَ كفارة لما أراد.\n_________\n(^١) \"معرفة السنن والآثار\" ٤/ ١٩٨.\n(^٢) من (ص ٢).\n(^٣) أبو داود (٧٩١)، \"سنن النسائي\" ٢/ ١٦٨.\n(^٤) \"سنن البيهقي الكبرى\" ٣/ ١١٧.","vol":"28","page":479},{"text":"<span data-type='title' id=toc-3699>٧٥ - باب مَا يَجُوزُ مِنَ الغَضَبِ وَالشِّدَّةِ لأَمْرِ اللهِ</span>\nوَقَالَ اللهُ: ﴿جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ﴾ [التوبة: ٧٣].\n\n٦١٠٩ - حَدَّثَنَا يَسَرَةُ بْنُ صَفْوَانَ، حَدَّثَنَا إِبْرَاهِيمُ، عَنِ الزُّهْرِيِّ، عَنِ الْقَاسِمِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ -، وَفِي الْبَيْتِ قِرَامٌ فِيهِ صُوَرٌ، فَتَلَوَّنَ وَجْهُهُ، ثُمَّ تَنَاوَلَ السِّتْرَ فَهَتَكَهُ، وَقَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ الَّذِينَ يُصَوِّرُونَ هَذِهِ الصُّوَرَ». [انظر: ٢٤٧٩ - مسلم: ٢١٠٧ (٩١) - فتح: ١٠/ ٥١٧]\n\n٦١١٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، حَدَّثَنَا قَيْسُ بْنُ أَبِي حَازِمٍ، عَنْ أَبِي مَسْعُودٍ - ﵁ - قَالَ: أَتَى رَجُلٌ النَّبِيَّ - ﷺ - فَقَالَ: إِنِّي لأَتَأَخَّرُ عَنْ صَلَاةِ الْغَدَاةِ مِنْ أَجْلِ فُلَانٍ مِمَّا يُطِيلُ بِنَا. قَالَ: فَمَا رَأَيْتُ رَسُولَ اللهِ - ﷺ - قَطُّ أَشَدَّ غَضَبًا فِي مَوْعِظَةٍ مِنْهُ يَوْمَئِذٍ -قَالَ:- فَقَالَ: «يَا أَيُّهَا النَّاسُ إِنَّ مِنْكُمْ مُنَفِّرِينَ، فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيَتَجَوَّزْ، فَإِنَّ فِيهِمُ الْمَرِيضَ وَالْكَبِيرَ وَذَا الْحَاجَةِ». [انظر: ٩٠ - مسلم: ٤٦٦ - فتح: ١٠/ ٥١٧]\n\n٦١١١ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يُصَلِّي رَأَى فِي قِبْلَةِ الْمَسْجِدِ نُخَامَةً فَحَكَّهَا بِيَدِهِ، فَتَغَيَّظَ ثُمَّ قَالَ: «إِنَّ أَحَدَكُمْ إِذَا كَانَ فِي الصَّلَاةِ فَإِنَّ اللهَ حِيَالَ وَجْهِهِ، فَلَا يَتَنَخَّمَنَّ حِيَالَ وَجْهِهِ فِي الصَّلَاةِ». [انظر: ٤٠٦ - مسلم: ٥٤٧ - فتح ١٠/ ٥١٧].\n\n٦١١٢ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، أَخْبَرَنَا رَبِيعَةُ بْنُ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ يَزِيدَ -مَوْلَى الْمُنْبَعِثِ- عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ أَنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ - ﷺ - عَنِ اللُّقَطَةِ، فَقَالَ: «عَرِّفْهَا سَنَةً، ثُمَّ اعْرِفْ وِكَاءَهَا وَعِفَاصَهَا، ثُمَّ اسْتَنْفِقْ بِهَا، فَإِنْ جَاءَ رَبُّهَا فَأَدِّهَا إِلَيْهِ». قَالَ: يَا رَسُولَ اللهِ، فَضَالَّةُ الْغَنَمِ قَالَ: «خُذْهَا، فَإِنَّمَا هِيَ لَكَ، أَوْ لأَخِيكَ، أَوْ لِلذِّئْبِ». قَالَ: يَا رَسُولَ اللهِ فَضَالَّةُ الإِبِلِ؟ قَالَ: فَغَضِبَ رَسُولُ اللهِ - ﷺ - حَتَّى احْمَرَّتْ وَجْنَتَاهُ -أَوِ احْمَرَّ وَجْهُهُ- ثُمَّ قَالَ: «مَالَكَ وَلَهَا؟","vol":"28","page":480},{"text":"مَعَهَا حِذَاؤُهَا وَسِقَاؤُهَا حَتَّى يَلْقَاهَا رَبُّهَا». [انظر: ٩١ - مسلم: ١٧٢٢ - فتح ١٠/ ٥١٧].\n\n٦١١٣ - وَقَالَ المَكِّيُّ: حَدَّثَنَا عَبْدُ اللهِ بْنُ سَعِيدٍ.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ زِيَادٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ سَعِيدٍ، قَالَ: حَدَّثَنِي سَالِمٌ أَبُو النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ - ﵁ - قَالَ: احْتَجَرَ رَسُولُ اللهِ - ﷺ - حُجَيْرَةً مُخَصَّفَةً -أَوْ حَصِيرًا- فَخَرَجَ رَسُولُ اللهِ - ﷺ - يُصَلِّي فِيهَا، فَتَتَبَّعَ إِلَيْهِ رِجَالٌ وَجَاءُوا يُصَلُّونَ بِصَلَاتِهِ، ثُمَّ جَاءُوا لَيْلَةً فَحَضَرُوا، وَأَبْطَأَ رَسُولُ اللهِ - ﷺ - عَنْهُمْ فَلَمْ يَخْرُجْ إِلَيْهِمْ، فَرَفَعُوا أَصْوَاتَهُمْ وَحَصَبُوا البَابَ، فَخَرَجَ إِلَيْهِمْ مُغْضَبًا، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «مَا زَالَ بِكُمْ صَنِيعُكُمْ حَتَّى ظَنَنْتُ أَنَّهُ سَيُكْتَبُ عَلَيْكُمْ، فَعَلَيْكُمْ بِالصَّلَاةِ فِي بُيُوتِكُمْ، فَإِنَّ خَيْرَ صَلَاةِ الْمَرْءِ فِي بَيْتِهِ إِلاَّ الصَّلَاةَ الْمَكْتُوبَةَ». [انظر:- مسلم: ٧٨١ - فتح ١٠/ ٥١٧].\nذكر فيه أحاديث:\nأحدها: (حديث عائشة) (^١): دَخَلَ عَلَيَّ رسول الله - ﷺ -، وَفِي البَيْتِ قِرَامٌ فِيهِ صُوَرٌ، فَتَلَوَّنَ وَجْهُهُ .. الحديث. وقوله: قرام أي: ستر فيه رقم، وهتكه: أزاله.\nثانيها: حديث أبي مسعود عقبة بن عمرو البدري في شكوى معاذ. وفيه: فَمَا رَأَيْته قَطُّ أَشَدَّ غَضَبًا فِي مَوْعِظَةٍ مِنْهُ يَوْمَئِذٍ.\nثالثها: حديث نافع عن عبد الله - ﵁ -: بَيْنَا النَّبِيُّ - ﷺ - يُصَلِّي رَأى فِي قِبْلَةِ المَسْجِدِ نُخَامَةً فَحَكَّهَا بِيَدِهِ، فَتَغَيَّظَ .. الحديث.\nرابعها: حديث زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ في اللقطة، وفيه: فغضب النبي - ﷺ - حتى احمرت وجنتاه.\n_________\n(^١) ليست في الأصل، وفي هامشها: لعله سقط: عن عائشة أو حديث عائشة.\nوالمثبت من (ص ٢).","vol":"28","page":481},{"text":"خامسها: حديث زيد بن ثابت، وفيه: فخرج إليهم مغضبًا، وفي آخره: \"فعليكم بالصلاة في بيوتكم\" وذكره أولًا بلفظ: وقال المكي: ثَنَا عبد الله بن سعيد، وحَدَّثَني محمد بن زياد فذكره.\nوالمكي: هو ابن إبراهيم شيخه، فلعله أخذه عنه مذاكرة، ومحمد هذا: هو أبو عبد الله محمد بن زياد بن عبيد الله بن الربيع بن زياد الزيادي البصري. قال ابن عساكر: روى عنه البخاري كالمقرون بغيره، وروى عنه ابن ماجه، مات سنة اثنتين وخمسين ومائتين. (كذا بخط الدمياطي، والذي في \"التهذيب\" (^١) في حدود سنة خمسين ومائتين) (^٢).\nوالنخامة -بالضم-: النخاعة.\nوقوله: (\"فإن الله حيال وجهه\") أي: (إزاء) (^٣)، وأصله الواو فقلبت ياءً لانكسار ما قبلها. وفي رواية: \"قبل وجهه\"، وأخرى: \"قبله\"، وأخرى: \"قبلته\".\nوالوكاء -في حديث زيد بن خالد-: الخيط.\nوالعفاص: الخرقة. وعُكس.\nوالوجنة: ما ارتفع من الخد، وفيها أربع لغات تثليث الواو وبالألف، ذكره في \"الصحاح\" (^٤).\nوالحذاء: ما وطئ عليه البعير من خفه، والفرس من حافر.\nو(احتجر) في حديث زيد بن ثابت: اتخذ شبه الحجرة.\n_________\n(^١) \"تهذيب الكمال\" ٢٥/ ٢١٥ - ٢١٧ (٥٢٢١).\n(^٢) من (ص ٢).\n(^٣) في (ص ٢): (يراه).\n(^٤) \"الصحاح\" ٦/ ٢٢١٢.","vol":"28","page":482},{"text":"وقوله: (مخصفة أو حصير) يعني: ثوبًا أو حصيرًا، قطع به مكانًا من المسجد (واستتر مكانه) (^١)، ومنه: الخصفة -بالتحريك- ما يعمل خلال الشيء ويكون ذَلِكَ من سعف (المقل) (^٢) وغيره. والعرب تقول: خصفت النعل خصفًا: طبقتها في الخرز بالمخصف، وهو الإشغاء، وخصفت على نفسي ثوبًا: جمعت بين طرفيه (بعود) (^٣) وفي التنزيل: ﴿وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ﴾ [الأعراف: ٢٢] عن صاحب \"الأفعال\" (^٤).\nوغضبه عليهم إشفاقًا على أمته أن يكتب عليهم ما لا يقومون به، وقد حكى الله عن أقوام ألزموا أنفسهم طاعة فلم يوفوا بها فذمهم الله بقوله: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾ [الحديد: ٢٧] الآية.\n(وحصبوا الباب) أي: رموه بالحصباء.\nومعنى: (\"ظننت أنه سيكتب عليكم\"): خفت.\nوفيه: أن الفرض فعله في المسجد أفضل بخلاف النفل؛ خوف الرياء. وقيل: يجعل من فرضه في بيته لقوله - ﵇ -: \"اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبورًا\" (^٥) وهو محمول على النافلة، واحتج به أيضًا من قال: علي المشي إلى مكة أو مسجد المدينة أو إيلياء، أنه لا يلزمه أن يصلي فيهن، وهو مذهب مالك.\n_________\n(^١) من (ص ٢).\n(^٢) كذا بالأصل. وهو ثمر شجر الدَّوْم. انظر \"القاموس المحيط\" ص ١٣٦٧ مادة: (مقل).\n(^٣) في الأصل: (بغير واو) فلعله تحريف من الناسخ، وفي \"الأفعال\": (بعود أو بخيط).\n(^٤) \"الأفعال\" ص ٣٤.\n(^٥) سلف برقم (٤٣٢).","vol":"28","page":483},{"text":"ولا شك أن الغضب والشدة في أمر الله واجبان، وذلك من باب الأمر بالمعروف والنهي عن المنكر، وقام الإجماع على أن ذَلِكَ فرض على الأئمة والأمراء أن يقوموا به، ويأخذوا على أيدي الظالمين، وينصفوا المظلومين، ويحفظوا أمور الشريعة، حتَّى لا تغير ولا تبدل، ألا ترى أنه - ﵇ - غضب وتلون وجهه لما رأى التصاوير في القرام، وهتكه بيده، ونهى عنها، وتوعد عليها بقوله: \"إن أشد الناس عذابًا يوم القيامة الذين يصورون هذه الصور\". وكذلك غضب من أصل تطويل القراءة، ونهى عنها، وتغيظ حين رأى النخامة في القبلة، فحكها بيده، ونهى عنها، وكذلك غضب حتَّى احمر وجهه حين سئل عن ضالة الإبل فقال: \"مالك ولها! \" وغضب على الذين صلوا في مسجده بصلاته بغير إذنه ولم يخرج إليهم.\nففيه: جواز الغضب للإمام والعالم في التعليم والموعظة إذا رأى منكرًا يجب تغييره. قال مالك: الأمر بالمعروف واجب على جماعة المؤمنين من الأئمة والسلاطين، وعامة المؤمنين لا يسعهم التخلف عنه، غير أن بعض الناس يحمله عن بعض بمنزلة الجهاد. واحتج في ذَلِكَ بعض العلماء فقال: كل شيء يجب على الإنسان فعله من الفرائض والسنن اللازمة، وكل شيء يجب عليه تركه من المحارم التي نهى الله عنها ورسوله، فإنه واجب عليه في القياس أن يأمر بذلك من صنع شيئًا منه، وينهى كل من أتى شيئًا من المحرمات التي وجب عليه تركها.\nوقال بعض العلماء: الأمر بالمعروف منه فرض ومنه نافلة، فكل شيء وجب عليك العمل به وجب عليك الأمر به، كالمحافظة على الوضوء، وتمام الركوع والسجود، وإخراج الزكاة، وما أشبه ذَلِكَ،","vol":"28","page":484},{"text":"وما كان نافلة لك فإن أمرك به نافلة وأنت غير آثم في ترك الأمر به، إلا عند السؤال عنه؛ لواجب النصيحة التي هي فرض على جميع المؤمنين، وهذا كله عند الجمهور ما لم تخف على نفسك الأذى، فإن خفته وجب عليك تغييره وإنكاره بقلبك، وهو أضعف الإيمان؛ لأن الله لا يكلف نفسًا إلا وسعها (^١).\n_________\n(^١) حكاه ابن بطال ٩/ ٢٩٣ - ٢٩٤.","vol":"28","page":485},{"text":"<span data-type='title' id=toc-3700>٧٦ - باب الحَذَرِ مِنَ الْغَضَبِ</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ (٣٧)﴾ [الشورى: ٣٧]، ﴿الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ﴾، إلى قوله: ﴿الْمُحْسِنِينَ﴾ [آل عمران: ١٣٤].\n\n٦١١٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ». [مسلم: ٢٦٠٩ - فتح: ١٠/ ٥١٨].\n\n٦١١٥ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ صُرَدٍ قَالَ: اسْتَبَّ رَجُلَانِ عِنْدَ النَّبِيِّ - ﷺ - وَنَحْنُ عِنْدَهُ جُلُوسٌ، وَأَحَدُهُمَا يَسُبُّ صَاحِبَهُ مُغْضَبًا قَدِ احْمَرَّ وَجْهُهُ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ». فَقَالُوا لِلرَّجُلِ: أَلَا تَسْمَعُ مَا يَقُولُ النَّبِيُّ - ﷺ -؟ قَالَ: إِنِّي لَسْتُ بِمَجْنُونٍ. [انظر: ٣٢٨٢ - مسلم: ٢٦١ - فتح: ١٠/ ٥١٨].\n\n٦١١٦ - حَدَّثَنِي يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ -هُوَ ابْنُ عَيَّاشٍ- عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: أَوْصِنِي. قَالَ: «لَا تَغْضَبْ». فَرَدَّدَ مِرَارًا، قَالَ: «لَا تَغْضَبْ». [فتح: ١٠/ ٥١٩].\nثم ذكر ثلاث أحاديث:\nأحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَيْسَ الشَّدِيدُ\nبِالصُّرَعَةِ، إِنَّمَا الشَّدِيدُ الذِي يَمْلِكُ نَفْسَهُ عِنْدَ الغَضَبِ\".","vol":"28","page":486},{"text":"ثانيها:\nحديث سُلَيْمَانَ بْنِ صُرَدٍ - ﵁ -: اسْتَبَّ رَجُلَانِ عِنْدَ رسول الله - ﷺ - وَنَحْنُ عِنْدَهُ جُلُوسٌ، وَأَحَدُهُمَا يَسُبُّ صَاحِبَهُ مُغْضَبًا قَدِ احْمَرَّ وَجْهُهُ، فَقَالَ - ﷺ -: \"إِنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أَعُوذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ\". فَقَالُوا لِلرَّجُلِ: أَلَا تَسْمَعُ مَا يَقُولُ رسول الله - ﷺ -؟! قَالَ: إِنِّي لَسْتُ بِمَجْنُونٍ.\nثالثها:\nحديث أبي حَصِينٍ عُثْمانِ بنِ عَاصِمٍ الأسديِّ، عَنْ أَبِي صَالِحٍ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ - ﷺ -: أَوْصِنِي. قَالَ: \"لَا تَغْضَبْ\". فَرَدَّدَ مِرَارًا، قَالَ: \"لَا تَغْضَبْ\".\nالشرح:\nسليمان بن صرد: هذا هو ابن الجون بن أبي الجون بن منقذ بن ربيعة بن أصرم بن حرام بن حبشية بن سلول بن كعب بن عمرو بن لحي، واسمه ربيعة بن حارثة بن عمرو مزيقيا الخزاعي الكوفي أبو مطرف، أمير التوابين، قُتل بالجزيرة بعين الوردة في شهر ربيع الآخر سنة خمس وستين، وكان أميرًا على أربعة آلاف يطلبون بدم الحسين ابن علي، أخرجوا له، وذكروه في الصحابة، وكان اسمه في الجاهلية: يسار، فسماه رسول الله - ﷺ - سليمان، وكان خَيِّرًا عابدًا، نزل الكوفة، وهو من الأفراد ليس في الصحابة سليمان بن صرد سواه.\nواختلف في كبير الإثم: فقال ابن عباس: إنه الشرك. وقال الحسن: كل ما وعد الله عليه النار. وقيل: في اللغة (ما أوعد) بدل (ما وعد). وقام الإجماع على أنه من الكبائر كالخمر.","vol":"28","page":487},{"text":"والكظم في اللغة: حبس الغيظ، يقال: كظم البعير على جرته إذا رددها في حلقه (^١).\nوالصرعة -بضم الصاد وفتح الراء-: الذي يصرع الرجال (^٢)، والهاء للمبالغة مثل ضحكة ولعبة.\nقال ابن التين: وكذا قرأناه، وضبط في الكتب بإسكان الراء وليس بشيء؛ لأنه بالسكون: الضعيف المصروع، وليس مراده هنا، وإنما يريد من يغلب الناس ويصرعهم. وضبط في بعضها بفتح الصاد وليس بشيء أيضًا.\nوقوله: (إني لست بمجنون). إما أن يكون منافقًا أو نفر من كلام أصحابه دون كلام رسول الله - ﷺ -.\nوقوله: (\"لا تغضب\") معناه: أن يحذر أسباب الغضب، ولا يتعرض للأمور الجالبة للضرر فيغضبه.\nفأما نفس الغضب فطبع لا يمكن إزالته من الجبلة. وقيل معناه: لا تفعل ما يأمرك به الغضب وقيل: أعظم أسباب الغضب الكبر عندما يخالف أمرًا يريده، فيحمله الكبر على الغضب لذلك، فإذا تواضع ذهبت عنه غيرة النفس. فسلم بإذن الله تعالى من شره.\nولأبي داود من حديث أبي ذر - ﵁ -، عن رسول الله - ﷺ -: \"إذا غضب أحدكم وهو قائم فليجلس، فإن ذهب عنه الغضب وإلا فليضطجع\" (^٣).\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٢٣، \"مجمل اللغة\" ٢/ ٧٨٦ مادة (كظم).\n(^٢) انظر: \"مجمل اللغة\" ١/ ٥٥٤، \"لسان العرب\" ٤/ ٢٤٣٣.\n(^٣) \"سنن أبي داود\" (٤٧٨٢).","vol":"28","page":488},{"text":"وجمع له - ﵇ - في قوله: (\"لا تغضب\") جوامع خير الدنيا والآخرة؛ لأن الغضب يئول إلى التقاطع، ومنع ذي الرفق، وربما آل إلى أن يؤدي فينقص لذلك دينه.\nوفي \"الموطأ\": قال رجل: يا رسول الله، كلمنى كلمات أعيش بهن ولا تكثر علي فأنسى قال: \"لا تغضب\" (^١).\nوذكر الهروي (^٢) أن في الحديث: \"الحدة تعتري خيار أمتي\" (^٣). وفي آخر: \"خيار أمتي أحداؤها\" (^٤). جمع حديد. قال: وفيه حدة. قلت: ومدح الله الذين يغفرون عند الغضب وأثنى عليهم، وأخبر أن ما عنده خير وأبقى لهم من متاع الحياة الدنيا وزينتها، وأثنى على الكاظمين الغيظ والعافين عن الناس، وأخبر أنه يحبهم بإحسانهم في ذَلِكَ.\n_________\n(^١) \"الموطأ\" برواية يحيى ص ٥٦٥.\n(^٢) نقله عنه ابن الأثير في \"النهاية\" ١/ ٣٥٢ مادة: حدد.\n(^٣) رواه الطبراني ١١/ ١٥١ (١١٣٣٢) من حديث ابن عباس مرفوعًا، وفي إسناده سلام الطويل، وهو متروك، \"المجمع\" ٨/ ٢٦، لكن تابعه محمد بن الفضل، إلا أنه كذاب أيضًا، فلا يفرح بمتابعته، كذبه ابن معين، والفلاس وغيرهما، وبالجملة فالحديث من هذا الوجه ضعيف جدًا، لكن له شاهد بإسناد خير من هذا عن دريد بن نافع، عن أبي منصور الفارسي مرفوعًا به، وهذا سند ضعيف، فإن أبا منصور هذا مختلف في صحبته، وقد قال البخاري: حديثه مرسل. قاله الألباني في \"الضعيفة\" (٢٦)، وانظر: \"المقاصد الحسنة\" (٣٩٧).\n(^٤) رواه الطبراني في \"الأوسط\" ٦/ ٦٠ (٥٧٩٣) من حديث على مرفوعًا، وفي إسناده عبد الله بن قنبر، قال العقيلي: لا يتابع على حديثه من جهة تثبت. وساق له الذهبي في ترجمته هذا الحديث وقال: خبر باطل. وأقره العسقلاني. انظر \"لسان الميزان\" (٤٧٥٦) وقال الألباني في \"الضعيفة\" (٢٩): باطل، وخلاصة القول: إن هذِه الأحاديث في الحدة كلها موضوعة إلا حديث دويد عن أبي منصور الفارسي الذي تقدم فضعيف؛ لإرساله. اهـ.","vol":"28","page":489},{"text":"وقد روى (معاذ بن جبل) (^١) - ﵁ - عن رسول الله - ﷺ - أنه قال: \"من كظم غيظًا وهو قادر على أن ينفذه، دعاه الله -﷿- على رءوس الخلائق يوم القيامة حتَّى يخيره في أي الحور يشاء\". (أخرجه أحمد من رواية معاذ بن أنس بإسناد ضعيف (^٢). وأخرجه من وجه آخر بهذِه الطريق أبو داود وابن ماجه والترمذي وقال: حسن غريب) (^٣) (^٤).\nوأراد - ﵇ - بقوله: (\"ليس الشديد بالصرعة\") أن الذي يقوى على ملك نفسه عند الغضب، ويردها عنه هو القوي الشديد، والنهاية في الشدة؛ لغلبته هواه المردي الذي زينه له الشيطان المغوي، فدل هذا على أن مجاهدة النفس أشد من مجاهدة العدو؛ لأن النبي - ﵇ - جعل للذي يملك نفسه عند الغضب من القوة، والشدة ما ليس للذي يغلب الناس؛ من هذا الحديث قال الحسن البصري حين سئل أي الجهاد أفضل؟ فقال: جهادك نفسك وهواك.\nوفي حديث سليمان بن صرد أن الاستعاذة بالله من الشيطان تذهب الغضب؛ وذلك أن الشيطان هو الذي يزين للإنسان الغضب، وكل ما لا تحمد عاقبته؛ ليرديه ويغويه ويبعده من رضا الله تعالى، فالاستعاذة بالله منه من أقوى السلاح على دفع كيده.\nوفي أبي داود من حديث عطية عن رسول الله - ﷺ - أنه قال: \"إن الغضب من الشيطان، وإن الشيطان خلق من النار، وإنما تطفأ النار\n_________\n(^١) كذا بالأصل، وهو خطأ، والصواب معاذ بن أنس كما في مصادر التخريج.\n(^٢) \"المسند\" ٣/ ٤٤٠.\n(^٣) من (ص ٢).\n(^٤) أبو داود (٤٧٧٧)، والترمذي (٢٠٢١)، وابن ماجه (٤١٨٦)، وقال الألباني في \"صحيح الترغيب\" (٢٧٥٣): حسن لغيره.","vol":"28","page":490},{"text":"بالماء، فإذا غضب أحدكم فليتوضأ\" وفيه أيضًا من حديث أبي ذر مرفوعًا: \"إذا غضب أحدكم وهو قائم فليجلس فإن ذهب عنه الغيظ وإلا اضطجع\" (^١). وفيه انقطاع، وصححه ابن حبان (^٢). وقال أبو الدرداء: أقرب ما يكون العبد من غضب الله إذا غضب. وفي الكتب قال الله تعالى: يا ابن آدم اذكرني إذا غضبت أذكرك إذا غضبت. وقال بكر بن عبد الله: أطفئوا (نار) (^٣) الغضب بذكر نار جهنم (^٤).\n_________\n(^١) أبو داود (٤٧٨٤، ٤٧٨٢).\n(^٢) \"صحيح ابن حبان\" ١٢/ ٥٠١، وكذا صححه الألباني في \"المشكاة\" (٥١١٤).\n(^٣) من (ص ٢).\n(^٤) حكاها ابن بطال ٩/ ٢٩٧.","vol":"28","page":491},{"text":"<span data-type='title' id=toc-3701>٧٧ - باب الحَيَاءِ</span>\n٦١١٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَبِي السَّوَّارِ الْعَدَوِيِّ قَالَ: سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الْحَيَاءُ لَا يَأْتِي إِلاَّ بِخَيْرٍ». فَقَالَ بُشَيْرُ بْنُ كَعْبٍ: مَكْتُوبٌ فِي الحِكْمَةِ: إِنَّ مِنَ الْحَيَاءِ وَقَارًا، وَإِنَّ مِنَ الْحَيَاءِ سَكِينَةً. فَقَالَ لَهُ عِمْرَانُ: أُحَدِّثُكَ عَنْ رَسُولِ اللهِ - ﷺ -، وَتُحَدِّثُنِي عَنْ صَحِيفَتِكَ. [مسلم: ٣٧ - فتح: ١٠/ ٥٢١].\n\n٦١١٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي سَلَمَةَ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ -: مَرَّ النَّبِيُّ - ﷺ - عَلَى رَجُلٍ وَهْوَ يُعَاتَبُ فِي الْحَيَاءِ يَقُولُ: إِنَّكَ لَتَسْتَحْيِي. حَتَّى كَأَنَّهُ يَقُولُ: قَدْ أَضَرَّ بِكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «دَعْهُ، فَإِنَّ الْحَيَاءَ مِنَ الإِيمَانِ». [انظر: ٢٤ - مسلم: ٣٦ - فتح: ١٠/ ٥٢١].\n\n٦١١٩ - حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ مَوْلَى أَنَسٍ -قَالَ أَبُو عَبْدِ اللهِ: اسْمُهُ عَبْدُ اللهِ بْنُ أَبِي عُتْبَةَ- سَمِعْتُ أَبَا سَعِيدٍ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - أَشَدَّ حَيَاءً مِنَ الْعَذْرَاءِ فِي خِدْرِهَا. [انظر: ٣٥٦٢ - مسلم: ٢٣٢ - فتح: ١٠/ ٥٢١].\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث أَبِي السَّوَّارِ العَدَوِيِّ واسمه حسان بن حريث قَالَ: سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"الْحَيَاءُ لَا يَأْتِي إِلَّا بِخَيْرٍ\". فَقَالَ بُشَيْرُ بْنُ كَعْبٍ: مَكْتُوبٌ فِي الحِكْمَةِ: إِنَّ مِنَ الحَيَاءِ وَقَارًا، وَإِنَّ مِنَ الحَيَاءِ سَكِينَةً. فَقَالَ لَهُ عِمْرَانُ: أُحَدِّثُكَ عَنْ رَسولِ اللهِ - ﷺ -، وَتُحَدِّثُنِي عَنْ صَحِيفَتِكَ.","vol":"28","page":492},{"text":"ثانيها:\nحديث ابن عُمَرَ - ﵄ -: مَرَّ النَّبِيُّ - ﷺ - عَلَى رَجُلٍ وَهْوَ يُعَاتَبُ فِي الحَيَاءِ يَقُولُ: إِنَّكَ لَتَسْتَحْيِي. حَتَّى كَأَنَّهُ يَقُولُ: قَدْ أَضَرَّ بِكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"دَعْهُ، فَإِنَّ الحَيَاءَ مِنَ الإِيمَانِ\".\nثالثها:\nحديث قَتَادَةَ، عَنْ مَوْلَى أَنَسٍ سَمِعْتُ أَبَا سَعِيدٍ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - أَشَدَّ حَيَاءً مِنَ العَذْرَاءِ فِي خِدْرِهَا.\nالشرح:\n(حديث ابن عمر سلف في الإيمان، وحديث أبى سعيد سلف قريبًا) (^١).\nوأبو سعيد: اسمه سعد بن مالك بن سنان الخدري.\nومولى أنس هذا هو عبد الله بن أبي عتبة. وقال الفربري عن البخاري: اسمه عبد الرحمن بن أبي عتبة. وفي نسخة النسفي عن الفربري: عبد الله كما قدمناه (^٢)، وهو الصواب، كما قاله الجياني (^٣). وكذا ذكره البخاري في كتاب الأدب، وكذا الكلاباذي (^٤)، واقتصر عليه الدمياطي فيما كتبه بخطه. ونقل بشير هو معنى الحديث، وإنما أراد عمران أن إسناده إلى رسول الله - ﷺأولى؛ لأن بشيرًا حدثه عن صحيفته، وعمران عن الشارع.\n_________\n(^١) من (ص ٢).\n(^٢) في هامش الأصل: وكذا في بعض أصولي الدمشقية: (قال أبو عبد الله: اسمه عبد الله بن أبي عتبة) انتهى.\n(^٣) \"تقييد المهمل\" ٢/ ٧٣٦.\n(^٤) \"الجمع بين رجال الصحيحين\" ١/ ٢٦٣.","vol":"28","page":493},{"text":"وهذا أصل أن الحجة إنما هي في سنة رسول الله - ﷺ -، لا فيما يروى عن كتب الحكمة؛ لأنه لا يدري ما حقيقتها، وهو بمعنى الحديث.\nوفي رواية عن بشير أنه قال: إن من الحياء ضعفًا، وعلى هذا يكون غضب عمران أوكد؛ لمخالفته لقوله: \"الحياء لا يأتي إلا بخير\"؛ ولقوله للذي كان يقول لصاحبه: إنك لتستحي حتَّى أضر بك الحياء: \"دعه؛ فإن الحياء من الإيمان\". فدلت هذِه الآثار أن الحياء ليس بضار في حالة من الأحوال، ولا بمذموم.\nوالحياء ممدود.\nوقوله: (\"إن الحياء من الإيمان\") أي: من كماله، قاله أبو عبد الملك، وقال الهروي: جعل الحياء -وهو غريزة- من الإيمان وهو الاكتساب؛ لأن المستحي ينقطع بحيائه عن المعاصي، وإن لم يكن له نية، فصار كالإيمان القاطع بينه وبينها.\nوقوله: (إنك لتستحي). قال ابن التين: هذا من استحيا بياء واحدة. قال الجوهري: أصله استحييت (فأعلوا) (^١) الياء الأولى، وألقوا حركتها على الحاء فقالوا: استحيت (استثقالًا لما دخلت) (^٢) عليها الزوائد. وقال سيبويه: حذفت لالتقاء الساكنين؛ لأن الياء في الأولى تقلب ألفًا؛ لتحركها قال: وإنما فعلوا ذَلِكَ؛ حيث كثر في كلامهم (^٣). وقال المازني: لم تحذف للاتقاء الساكنين؛ لأنها لو حذفت لذلك لردوها إذا قالوا: هو يستحي لقالوا: هو يستحيي.\n_________\n(^١) في الأصل: (فأعروا).\n(^٢) في الأصل: (استبقاء لما أدخل).\n(^٣) \"الصحاح\" ٦/ ٢٣٢٤ مادة (حيا).","vol":"28","page":494},{"text":"وقال الأخفش: استحى بياء واحدة لغة تميم، وبياءين لغة أهل الحجاز. وهو الأصل؛ لأن ما كان موضع لامه معتلًّا لم يعلوا عينه، وإنما حذفوا الياء؛ لكثرة استعمالهم لها.\nفصل:\nومعنى: (\"الحياء لا يأتي إلا بخير\") أن من استحى من الناس أن يروه يأتي الفجور ويرتكب المحارم، فذلك داعية له إلى أن يكون أشد حياء من ربه وخالقه -﷿-، ومن استحى ربه فإن حياءه زاجر له عن تضييع فرائضه وركوب معاصيه؛ لأن كل ذي فطرة يعلم أن الله النافع له والضار والرزاق والمحيي والمميت، وإذا علم ذَلِكَ فينبغي له أن يستحي منه تعالى وهو قوله - ﵇ -: \"دعه؛ فإن الحياء من الإيمان\" أي: من أسبابه وأخلاق أهله، وذلك أنه لما كان الحياء يمنع من الفواحش، ويحمل على البر والخير، كما يمنع الإيمان صاحبه من الفجور، ويبعده عن المعاصي، ويحمله على الطاعات، صار كالإيمان؛ لمساواته له في ذَلِكَ، وإن كان الحياء غريزة، والإيمان فعل المؤمن كما سلف فأشبهها من هذِه الجهة، وقد سلف هذا المعنى في كتاب الإيمان.","vol":"28","page":495},{"text":"<span data-type='title' id=toc-3702>٧٨ - باب \"إِذَا لَمْ تَسْتَحِي فَاصْنَعْ مَا شِئْتَ</span>\"\n٦١٢٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مَنْصُورٌ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، حَدَّثَنَا أَبُو مَسْعُودٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ الأُولَى إِذَا لَمْ تَسْتَحِي فَاصْنَعْ مَا شِئْتَ». [انظر: ٣٤٨٣ - فتح: ١٠/ ٥٢٣].\nذكر فيه حديث مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، ثَنَا أَبُو مَسْعُودٍ عقبة بن عمرو البدري - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ الأُولَى إِذَا لَمْ تَسْتَحِي فَاصْنَعْ مَا شِئْتَ\".\n(هذا الحديث انفرد بإخراجه البخاري، وقد سلف قبيل المناقب) (^١). يريد أن الحياء ممدوح على ألسنة الأنبياء الأولين - صلى الله عليهم وسلم -، ولم ينسخ في جملة ما نسخ من شرائعهم، قاله الخطابي (^٢).\nوقوله: (\"اصنع\") أمر، ومعناه: الخبر، أي: إذا لم يكن لك حياء يمنعك من القبيح صنعت ما شئت، يريد ما تأمرك به النفس من الهوى.\nوفيه وجه آخر: افعل ما شئت، ما لا تستحي منه. أي: لا تفعل ما تستحي منه.\nوفيه وجه ثالث: أن معناه الوعيد كـ: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ [فصلت: ٤٠] ولم يطلقهم تعالى على الكفر وفعل المعاصي، بل توعدهم بهذا اللفظ؛ لأنه تعالى قد بين لهم ما يأتون وما (يذرون) (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) \"أعلام الحديث\" ٣/ ٢١٩٨.\n(^٣) في الأصل: (يذنبون).","vol":"28","page":496},{"text":"كقوله - ﵇ -: \"من باع الخمر فليشقص الخنازير\" (^١).\n(فلو) (^٢) لم يكن في هذا إباحة تشقيص الخنازير إذ الخمر يحرم شربها، محظور بيعها.\nقال ابن بطال: وهذا التأويل أولى، وهو الشائع في لسان العرب، ولم يقل أحد في تأويل الآية المذكورة غيره (^٣).\n_________\n(^١) رواه أبو داود (٣٤٨٩) وأحمد ٤/ ٢٥٣ من حديث المغيرة بن شعبة، وضعفه الألباني في \"الضعيفة\" (٤٥٦٦).\n(^٢) من (ص ٢).\n(^٣) \"شرح ابن بطال\" ٩/ ٢٩٩.","vol":"28","page":497},{"text":"<span data-type='title' id=toc-3703>٧٩ - باب مَا لَا يُسْتَحْيَا منه مِنَ الحَقِّ لِلتَّفَقُّهِ فِي الدِّينِ</span>\n٦١٢١ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ - ﵂ - قَالَتْ: جَاءَتْ أُمُّ سُلَيْمٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ إِنَّ اللهَ، لَا يَسْتَحِى مِنَ الْحَقِّ، فَهَلْ على الْمَرْأَةِ غُسْلٌ إِذَا احْتَلَمَتْ؟ فَقَالَ: «نَعَمْ، إِذَا رَأَتِ الْمَاءَ». [انظر: ١٣٠ - مسلم: ٣١٣ - فتح: ١٠/ ٥٢٣].\n\n٦١٢٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَارِبُ بْنُ دِثَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «مَثَلُ الْمُؤْمِنِ كَمَثَلِ شَجَرَةٍ خَضْرَاءَ لَا يَسْقُطُ وَرَقُهَا وَلَا يَتَحَاتُّ». فَقَالَ الْقَوْمُ: هِيَ شَجَرَةُ كَذَا، هِيَ شَجَرَةُ كَذَا. فَأَرَدْتُ أَنْ أَقُولَ هِيَ النَّخْلَةُ- وَأَنَا غُلَامٌ شَابٌّ فَاسْتَحْيَيْتُ. فَقَالَ: «هِيَ النَّخْلَةُ».\nوَعَنْ شُعْبَةَ، حَدَّثَنَا خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنِ ابْنِ عُمَرَ مِثْلَهُ، وَزَادَ: فَحَدَّثْتُ بِهِ عُمَرَ فَقَالَ: لَوْ كُنْتَ قُلْتَهَا لَكَانَ أَحَبَّ إِلَيَّ مِنْ كَذَا وَكَذَا. [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ١٠/ ٥٢٣].\n\n٦١٢٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مَرْحُومٌ، سَمِعْتُ ثَابِتًا، أَنَّهُ سَمِعَ أَنَسًا - ﵁ - يَقُولُ جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ - ﷺ - تَعْرِضُ عَلَيْهِ نَفْسَهَا، فَقَالَتْ: هَلْ لَكَ حَاجَةٌ فِيَّ؟ فَقَالَتِ ابْنَتُهُ: مَا أَقَلَّ حَيَاءَهَا! فَقَالَ: هِيَ خَيْرٌ مِنْكِ، عَرَضَتْ عَلَى رَسُولِ اللهِ - ﷺ - نَفْسَهَا. [انظر: ٥١٢٠ - فتح: ١٠/ ٥٢٤].\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث زينبَ بِنْتِ أبي سلمة، عن أمِّ سَلَمة قالت: جَاءَتْ أُمُّ سُلَيْمٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ إِنَّ اللهَ لَا يَسْتَحِي مِنَ الحَقِّ، فَهَلْ عَلَى المَرْأَةِ غُسْلٌ إِذَا احْتَلَمَتْ؟ فَقَالَ: \"نَعَمْ، إِذَا رَأَتِ المَاءَ\".","vol":"28","page":498},{"text":"هذا الحديث سلف في الغسل، رواه هناك: عن عبد الله بن يوسف، عن مالك، عن هشام، عن أبيه، عن زينب به (^١)، ورواه هنا: عن إسماعيل، عن مالك، وهو ابن أبي أويس عبد الله بن عبيد الله بن أبي أويس بن مالك. روى عنه مسلم أيضًا، وروي أيضًا عن جماعة عنه، وقال في البيوع: حَدَّثَني غير واحد من أصحابنا قالوا: ثَنَا إسماعيل (^٢). مات سنة ست وعشرين ومائتين.\nثانيها:\nحديث شعبة، ثَنَا مُحَارِبُ بْنُ دِثَارٍ عن ابن عُمَرَ فَأَرَدْتُ أَنْ أَقُولَ: هِيَ النَّخْلَةُ- وَأَنَا غُلَامٌ شَابٌّ، فَاسْتَحْيَيْتُ. فَقَالَ: \"هِيَ النَّخْلَةُ\".\nوعن شعبة: ثَنَا خُبَيبُ بنُ عبد الرحمن، عن حفص بن عاصم، عن ابن عمر مثله، وزاد: فحدث به عمر فقال: لو كنت قلتها لكان أحب إلى من كذا وكذا.\nثالثها:\nحديث مَرْحُومٌ، -وهو ابن عبد العزيز أبو عبد الله العطار، مولى معاوية بن أبي سفيان- قال: سمِعْتُ ثَابِتًا، أَنَّهُ سَمِعَ أَنَسًا يَقُولُ: جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ - ﷺ - تَعْرِضُ عَلَيْهِ نَفْسَهَا، فَقَالَتْ: هَلْ لَكَ حَاجَةٌ فِيَّ؟ فَقَالَتِ ابنتُهُ: مَا أَقَلَّ حَيَاءَهَا! فَقَالَ: هِيَ خَيْرٌ مِنْكِ، عَرَضَتْ عَلَى رَسُولِ اللهِ - ﷺ - نَفْسَهَا.\nوقد سلف أيضًا معنى قوله في حديث ابن عمر: \"لا يتحات ورقها\": لا يسقط من احتكاكه بعضه ببعض، تقول العرب: حتَّ الورق والطين\n_________\n(^١) برقم (٢٨٢).\n(^٢) ساق مسلم هذا الإسناد في حديث (١٥٥٧) عن عائشة أن رسول الله - ﷺ - قال: \"أين المتألِّي على الله لا يفعل المعروف؟ \".","vol":"28","page":499},{"text":"اليابس من الثوب حتًا: فركه ونقضه، قال أبو القاسم الجوهري في \"مسنده\": وإنما تفسيره أن إيمان المسلم ثابت لا يتغير أبدًا.\nوفيه: طرح الإمام المسائل على أصحابه؛ ليختبر فهمهم، كما ترجم عليه هناك.\nوفيه: توقير الصغير الكبير، وإن كان في العلم غير مستحسن؛ ولذلك قال عمر لولده ما قال، ولو كان سكوته عنده حسن لقال: أصبت.\nوقوله: (فقالت ابنته): يريد ابنة أنس راوي الحديث، كما سلف في النكاح.\nوقوله: (هي خير منك)؛ لأن طلبها ذلك إنما يكون من فرط حبها لرسول الله - ﷺ - ورغبتها في القرب منه، وذلك من أعظم الفضائل، ففيه حجة في ألا يستحي مما يحتاج إليه.\nوقولها: (إن الله لا يستحي من الحق): يدل أنه لا يجوز الحياء عن السؤال في أمر الدين، وجميع الحقائق التي يعبد الله سبحانه عبادة بها، وأن الحياء في ذَلِكَ مذموم، وفي حديث ابن عمر: أن الحياء مكروه لمن علم علمًا فلم يخبر به بحضرة من هو فوقه إذا سئل عنه، ألا ترى حرص عمر على أن يقول ابنه: إنها النخلة. وقد سلف هذا في العلم.","vol":"28","page":500},{"text":"<span data-type='title' id=toc-3704>٨٠ - باب قَوْلِ النَّبِيِّ - ﷺ - «يَسِّرُوا وَلَا تُعَسِّرُوا»</span>\nوَكَانَ يُحِبُّ التَّخْفِيفَ وَالْيُسْرَ عَلَى النَّاسِ.\n\n٦١٢٤ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا النَّضْرُ، أَخْبَرَنَا شُعْبَةُ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: لَمَّا بَعَثَهُ رَسُولُ اللهِ - ﷺ - وَمُعَاذَ بْنَ جَبَلٍ قَالَ لَهُمَا: «يَسِّرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنَفِّرَا، وَتَطَاوَعَا». قَالَ أَبُو مُوسَى: يَا رَسُولَ اللهِ، إِنَّا بِأَرْضٍ يُصْنَعُ فِيهَا شَرَابٌ مِنَ الْعَسَلِ يُقَالُ لَهُ: الْبِتْعُ، وَشَرَابٌ مِنَ الشَّعِيرِ يُقَالُ لَهُ: الْمِزْرُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «كُلُّ مُسْكِرٍ حَرَامٌ». [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح: ١٠/ ٥٢٤].\n\n٦١٢٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «يَسِّرُوا وَلَا تُعَسِّرُوا، وَسَكِّنُوا وَلَا تُنَفِّرُوا». [انظر: ٦٩ - مسلم: ١٧٤٣ - فتح: ١٠/ ٥٢٤].\n\n٦١٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: مَا خُيِّرَ رَسُولُ اللهِ - ﷺ - بَيْنَ أَمْرَيْنِ قَطُّ إِلاَّ أَخَذَ أَيْسَرَهُمَا، مَا لَمْ يَكُنْ إِثْمًا، فَإِنْ كَانَ إِثْمًا كَانَ أَبْعَدَ النَّاسِ مِنْهُ، وَمَا انْتَقَمَ رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ فِي شَيْءٍ قَطُّ، إِلاَّ أَنْ تُنْتَهَكَ حُرْمَةُ اللهِ، فَيَنْتَقِمَ بِهَا لِلَّهِ. [انظر: ٣٥٦٠ - مسلم: ٢٣٢٧ - فتح: ١٠/ ٥٢٤].\n\n٦١٢٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنِ الأَزْرَقِ بْنِ قَيْسٍ قَالَ: كُنَّا عَلَى شَاطِئِ نَهْرٍ بِالأَهْوَازِ قَدْ نَضَبَ عَنْهُ الْمَاءُ، فَجَاءَ أَبُو بَرْزَةَ الأَسْلَمِيُّ عَلَى فَرَسٍ، فَصَلَّى وَخَلَّى فَرَسَهُ، فَانْطَلَقَتِ الْفَرَسُ، فَتَرَكَ صَلَاتَهُ وَتَبِعَهَا حَتَّى أَدْرَكَهَا فَأَخَذَهَا، ثُمَّ جَاءَ فَقَضَى صَلَاتَهُ، وَفِينَا رَجُلٌ لَهُ رَأْيٌ، فَأَقْبَلَ يَقُولُ: انْظُرُوا إِلَى هَذَا الشَّيْخِ تَرَكَ صَلَاتَهُ مِنْ أَجْلِ فَرَسٍ. فَأَقْبَلَ فَقَالَ: مَا عَنَّفَنِي أَحَدٌ مُنْذُ فَارَقْتُ رَسُولَ اللهِ - ﷺ -. وَقَالَ: إِنَّ مَنْزِلِي مُتَرَاخٍ، فَلَوْ صَلَّيْتُ وَتَرَكْتُ لَمْ آتِ أَهْلِي إِلَى اللَّيْلِ. وَذَكَرَ أَنَّهُ صَحِبَ النَّبِيَّ - ﷺ - فَرَأَى مِنْ تَيْسِيرِهِ. [انظر: ١٢١١ - فتح: ١٠/ ٥٢٥].\n\n٦١٢٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، ح.","vol":"28","page":501},{"text":"وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُ أَنَّ أَعْرَابِيًّا بَالَ فِي الْمَسْجِدِ، فَثَارَ إِلَيْهِ النَّاسُ لِيَقَعُوا بِهِ، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «دَعُوهُ، وَأَهْرِيقُوا عَلَى بَوْلِهِ ذَنُوبًا مِنْ مَاءٍ -أَوْ سَجْلًا مِنْ مَاءٍ- فَإِنَّمَا بُعِثْتُمْ مُيَسِّرِينَ وَلَمْ تُبْعَثُوا مُعَسِّرِينَ». [انظر: ٢٢٠ - فتح: ١٠/ ٥٢٥].\nذكر فيه أحاديث:\nأحدها:\nحديث أبي موسى: لَمَّا بَعَثَهُ رَسُولُ اللهِ - ﷺ - وَمُعَاذَ بْنَ جَبَلٍ قَالَ لَهُمَا: \"يَسِّرَا وَلَا تُعَسِّرَا .. \" الحديث.\nثانيها:\nحديث أَبِي التَّيَّاحِ -وهو لقب- وكنيته: أبو حماد، واسمه: يزيد بن حميد الضبعي، من أنفسهم، البصري، مات سنة ثمان وعشرين، وقيل: سنة ثلاثين ومائة- قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: قَالَ رسول الله - ﷺ -: \"يَسِّرُوا وَلَا تُعَسِّرُوا، وَسَكِّنُوا وَلَا تُنَفِّرُوا\".\nوأما ثالثها:\nحديث عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: مَا خُيِّرَ رَسُولُ اللهِ - ﷺ - بَيْنَ أَمْرَيْنِ قَطُّ إِلَّا (أَخَذَ) (^١) أَيْسَرَهُمَا، مَا لَمْ يَكُنْ إِثْمًا .. الحديث.\nرابعها:\nحديث الأَزْرَقِ بْنِ قَيْسٍ قَالَ: كُنَّا عَلَى شَاطِئِ نَهْرٍ بالأَهْوَازِ قَدْ نَضَبَ عَنْهُ المَاءُ، فَجَاءَ أَبُو بَرْزَةَ الأَسْلَمِيُّ عَلَى فَرَسٍ، فَصَلًّى وَخَلَّى فَرَسَهُ، فَانْطَلَقَتِ الفَرَسُ، فَتَرَكَ صَلَاتَهُ وَتَبِعَهَا حَتَّى أَدْرَكَهَا فَأَخَذَهَا، ثُمَّ جَاءَ فَقَضَى صَلَاتَهُ، وَفِينَا رَجُلٌ لَهُ رَأْيٌ، فَأَقْبَلَ يَقُولُ: انْظُرُوا إِلَى هذا\n_________\n(^١) في الأصل: (اختار).","vol":"28","page":502},{"text":"الشَّيْخِ تَرَكَ صَلَاتَهُ مِنْ أَجْلِ فَرَسٍ. فَأَقْبَلَ فَقَالَ: مَا عَنَّفَنِي أَحَدٌ مُنْذُ فَارَقْتُ رَسُولَ اللهِ - ﷺ -. قال: وَقَالَ: إِنَّ مَنْزِلِي مُتَرَاخٍ، فَلَوْ صَلَّيْتُ وَتَرَكْتُ فرسي لَمْ آتِ أَهْلِي إِلَى اللَّيْلِ. وَذَكَرَ أَنَّهُ صَحِبَ رسول الله - ﷺ - فذكر مِنْ تَيْسِيرِهِ.\nوالأزرق هذا: هو تابعي ثقة، من أفراد البخاري وأبي داود والنسائي، والده قيس الحارثي من بلحارث بن كعب بن عمرو بن خالد بن مالك بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان، أخو النخع، واسمه: جسر بن عمرو بن علة بن خالد بن مالك، وهو مذحج.\nوأبو برزة نضلة بن عبيد الأسلمي. قيل: إنه مات بمرو في إمارة يزيد بن معاوية، بعد سنة أربع وستين (في المفازة) (^١) بين سجستان وهراة. وقيل: مات بالبصرة.\nوالبخاري أخرجه عن أبي النعمان، واسمه: محمد بن الفضل السدوسي عارم، مات سنة أربع وعشرين ومائتين. وروى البخاري مرة، عن المسندي، عنه. وقيل: إنه تغير بأخَرة. وروى مسلم عن عبد بن حميد وجماعة، عنه.\nالحديث الخامس:\nحَدَّثَنَا أَبُو اليَمَانِ، ثنا شُعَيْبٌ، عَنِ الزهري، ح. وقال الليث: حدثني يونس، عن ابن شهاب، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - أَخْبَرَهُ أَنَّ أَعْرَابِيًّا بَالَ فِي المَسْجِدِ، فَثَارَ إِلَيْهِ النَّاسُ لِيَقَعُوا فيه، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"دَعُوهُ، وَأَهْرِيقُوا عَلَى بَوْلِهِ ذَنُوبًا مِنْ مَاءٍ -أَوْ: سَجْلًا مِنْ مَاءٍ- فَإِنَّمَا بُعِثْتُمْ مُيَسِّرِينَ وَلَمْ تُبْعَثُوا مُعَسِّرِينَ\".\n_________\n(^١) في الأصل: (بمفازة).","vol":"28","page":503},{"text":"وهذِه الأحاديث ستأتي أيضًا، بأمره - ﵇ - بالتيسير في الحدود والأحكام.\nقال الطبري: ومعنى قوله: (\"يسروا ولا تعسروا\") فيما كان من نوافل الخير دون ما كان فرضًا من الله، وفيما (خيَّر) (^١) الله سبحانه في عمله من فرائضه في حال العذر كالصلاة قاعدًا في حال العجز عن القيام، وكالإفطار في رمضان في السفر والمرض، وشبه ذَلِكَ مما رخص الله فيه لعباده وأمر بالتيسير في النوافل والإتيان بما لم يكن شاقًّا ولا فادحًا؛ خشية الملل لها ورفضها، وذلك أن أحب العمل إلى الله أدومه وإن قل، وقال - ﵇ - لبعض أصحابه: \"لا تكن كفلان كان يقوم الليل فتركه\" (^٢).\nوقال غير الطبري: من تيسيره - ﵇ - أنه لم يعنف البائل في المسجد ورفق به، ومن ذَلِكَ قطع أبي برزة لصلاته واتباعه فرسه، وأنه رأى من تيسير رسول الله - ﷺ - ما حمله على ذَلِكَ. وجماعة الفقهاء يرون أن من كان في صلاة وانفلتت دابته أنه يقطع صلاته ويتبعها؛ لأن الصلاة تدرك إعادتها، ومسير دابته عنه قاطع له. وقد استوعبنا ذَلِكَ في الصلاة؛ لكن عندنا تصلى صلاة شدة الخوف (. . .) (^٣).\nوقال ابن التين: معنى: (قضى صلاته) ابتدأها، وهو صحيح إن كانت الدابة قريبة أمسكها وإلا قطع وأمسك وابتدأ.\nقال الطبري: وفي أمره - ﵇ - بالتيسير في ذَلِكَ معان: الأمان من الملال، ومن مخالطة العجب قلب صاحبه حتَّى يرى كأن له فضلًا على من قصر عن مثل فعله فيهلك؛ ولهذا قال - ﵇ -: \"هلك المتنطعون\" (^٤)\n_________\n(^١) في (ص ٢): (خفف).\n(^٢) سلف برقم (١١٥٢).\n(^٣) كلمة غير واضحة.\n(^٤) رواه مسلم (٢٦٧٠).","vol":"28","page":504},{"text":"وبلغ رسول الله - ﷺ - أن قومًا أرادوا أن يختصوا، وحرموا الطيبات واللحم على أنفسهم، فقام خطيبًا وأوعد في ذَلِكَ أشد الوعيد. وقال: \"لم أبعث بالرهبانية، وإن خير الدين عند الله الحنيفية السمحة، وإن أهل الكتاب هلكوا بالتشديد، شددوا فشدد الله عليهم\" (^١).\nوفي هذا من الفقه: أن أمر الدنيا نظير ذَلِكَ في أن الغلو وتجاوز القصد فيها مذموم. وبذلك نزل القرآن قال تعالى: ﴿وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا﴾ [الفرقان: ٦٧] الآية، فحمد الله تعالى في نفقاتهم ترك الإسراج والإقتار، وقال: ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ﴾ [الإسراء: ٢٦] فأمر بترك التبذير فيما يعطى في سبيله التي يرجى بها الزلفة لديه.\nفالواجب واجب على كل ذي لب أن تكون أموره كلها قصدًا في (عبادته) (^٢) كان، أو في أمر دنياه، وفي عداوة كان أو محبة، في أكل أو شرب، أو لباس أو عري، وكل هذا ورد الخبر عن السلف أنهم كانوا يفعلونه.\nوأما اجتهاده - ﵇ - في عبادة ربه، فإن الله كان خصه من القوة ما لم يخص به غيره، (فكان) (^٣) ما فعل من ذَلِكَ سهلًا عليه؛ على أنه - ﵇ - لم يكن يحيي ليله كله قيامًا، ولا شهرًا كله صيامًا غير رمضان. وقد قيل: إنه كان يصوم شعبان كله فيصله برمضان.\n_________\n(^١) رواه الطبراني ٨/ ١٧٠ (٧٧١٥) من حديث أبي أمامة مطولًا، وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٠٢: فيه عفير بن معدان، وهو ضعيف. اهـ. رواه ابن سعد في \"الطبقات\" ٣/ ٣٩٥ عن أبي قلابة مرسلًا مختصرًا.\n(^٢) في (ص ٢): عبادة ربه.\n(^٣) في الأصل: فكل، والمثبت من (ص ٢).","vol":"28","page":505},{"text":"قلت: كذا عبر به ابن بطال، وهو في الصحيح فلا ينبغي أن نغير ذلك فأما سائر شهور السنة فإنه كان يصوم بعضه ويفطر بعضه، ويقوم بعض الليل وينام بعضه، وكان إذا عمل عملًا داوم عليه فهو أحق من اقتدي به الذي اصطفاه الله لرسالته وانتخبه لوحيه (^١).\nفصل:\nقوله في حديث أبي موسى - ﵁ -: (وشراب من الشعير يقال له: المزر)، كذا عند ابن فارس أنه نبيذ الشعير (^٢)، قال الجوهري: هو من الذرة (^٣). ولعله منهمًا.\nوقوله فيه: (\"كل مسكر خمر\"). فيه بيان أن العلة الإسكار، وأن التحريم يتعلق بذلك من غير التفات إلى ما يعمل منه.\nفصل:\nقولها: (وما انتقم رسول الله - ﷺ - لنفسه). أي: في الغالب كما قيل؛ لأنه أمر بقتل جماعة، منهم ابن خطل، لكنه عند التأمل يرجع إلى (انتهاك) (^٤) الحرمات. وقيل: أرادت إذا أوذي بغير السبب المؤدي إلى الكفر: من أخذ المال، وجبذ الأعرابي بثوبه، وتظاهر عائشة وحفصة (- ﵄ -) (^٥) عليه. وأما من أذاه بالسب فهو كفر وانتهاك لحرمة الله فينتقم، لما يكون ذَلِكَ ليس بحق نفسه.\n_________\n(^١) انتهى من قول الطبري، حكاه عنه -وكذا قول غيره الذي تقدم- ابن بطال ٩/ ٣٠٢ - ٣٠٣.\n(^٢) \"مجمل اللغة\" ٢/ ٨٣٠.\n(^٣) \"الصحاح\" ٢/ ٨١٦.\n(^٤) في الأصل: انتقام.\n(^٥) من (ص ٢).","vol":"28","page":506},{"text":"وقولها: (وما خير بين أمرين إلا اختار أيسرهما). تريد: في أمر دنياه، لقولها: (ما لم يكن إثمًا)، والإثم لا يكون إلا في أمر الآخرة، وقد سلف إيضاحه.\nفصل:\nومعنى (نضب عنه الماء): غار وبعد في الأرض وسفل وهو بفتح الضاد،\nوقوله: (وفينا رجل له رأى). قال الداودي: يظن أنه يحسن. وليس كذلك، وهذا هو المتعاطي ما لا يعلم.\n(والتعنيف: التعيير واللوم) (^١).\nوقوله: (ومنزلي متراخ) أي: بعيد.\nفصل:\nقوله: (فثار إليه). أي: وثب.\nوالذَّنوب: الدلو فيه الماء، قال ابن السكيت: قريب من المليء، يؤنث ويذكر، ولا يقال لها وهي فارغة: ذنوب. وعبارة ابن فارس: الذنوب: الدلو العظيمة.\nوالسَّجْل -مذكر-: وهو الدلو إذا كان فيه ما قل أو كثر، ولا يقال لها وهي فارغة: سَجْل (^٢).\n_________\n(^١) غير واضحة بالأصل، ولعل الصواب ما أثبتناه.\n(^٢) \"مجمل اللغة\" ١/ ٣٦١ مادة (ذنب)، \"إصلاح المنطق\" ص ٣٦١.","vol":"28","page":507},{"text":"<span data-type='title' id=toc-3705>٨١ - باب الاِنْبِسَاطِ إِلَى النَّاسِ</span>\nوَقَالَ ابن مَسْعُودٍ - ﵁ -: خَالِطِ النَّاسَ، وَدِينَكَ لَا تَكْلِمَنَّهُ، وَالدُّعَابَةِ مَعَ الأَهْلِ.\n\n٦١٢٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو التَّيَّاحِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: إِنْ كَانَ النَّبِيُّ - ﷺ - لَيُخَالِطُنَا حَتَّى يَقُولَ لأَخٍ لِي صَغِيرٍ: «يَا أَبَا عُمَيْرٍ، مَا فَعَلَ النُّغَيْرُ؟». [انظر: ٦٢٠٣ - مسلم: ٢٥١٠ - فتح: ١٠/ ٥٢٦].\n\n٦١٣٠ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كُنْتُ أَلْعَبُ بِالْبَنَاتِ عِنْدَ النَّبِيِّ - ﷺ -، وَكَانَ لِي صَوَاحِبُ يَلْعَبْنَ مَعِي، فَكَانَ رَسُولُ اللهِ - ﷺ - إِذَا دَخَلَ يَتَقَمَّعْنَ مِنْهُ، فَيُسَرِّبُهُنَّ إِلَيَّ فَيَلْعَبْنَ مَعِي. [مسلم: ٢٤٤٠ - فتح: ١٠/ ٥٢٦].\nذكر فيه حديث أنس - ﵁ -: إِنْ كَانَ رسول الله - ﷺ - لَيُخَالِطُنَا حَتَّى يَقُولَ لأَخٍ لِي صَغِيرٍ: \"يَا أَبَا عُمَيْرٍ، مَا فَعَلَ النُّغَيْرُ؟ \".\nوحديث عائشة - ﵂ -: كُنْتُ أَلْعَبُ (بِالْبَنَاتِ) (^١) عِنْدَ رسول الله - ﷺ -، وَكَانَ لِي صَوَاحِبُ يَلْعَبْنَ مَعِي، فَكَانَ رَسُولُ اللهِ - ﷺ - إِذَا دَخَلَ يَتَقَمَّعْنَ مِنْهُ، فَيُسَرِّبُهُنَّ إِلَيَّ فَيَلْعَبْنَ مَعِي.\nالشرح:\nكان - ﵇ - أحسن الأمة أخلاقًا، وأبسطهم وجهًا، وقد وصفه الله تعالى ذَلِكَ بقوله: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾ [القلم: ٤] فكان ينبسط إلى النساء والصبيان ويمازحهم ويداعبهم، وقد قال - ﷺ -: \"إني لأمزح ولا أقول إلا حقًّا\" (^٢).\n_________\n(^١) في (ص ٢): (بالنار) وهو خطأ.\n(^٢) رواه الطبراني ١٢/ ٣٩١، وفي \"الأوسط\" ١/ ٢٩٨ من حديث ابن عمر، وصححه الألباني في \"صحيح الجامع\" (٢٤٩٤).","vol":"28","page":508},{"text":"وكان يُسرح إلى عائشة صواحبها؛ ليلعبن معها. فينبغي للمؤمن الاقتداء بحسن أخلاقه وطلاقة وجهه.\nوقال أبو عبيد: قوله: (يتقمعن). يعني: دخلن البيت وتغيبن، يقال للإنسان: قد انقمع وقمع، إذا دخل في الشيء أو دخل بعضه في بعض، قال الأصمعي: ومنه سمي القمع الذي يصب فيه الدهن وغيره؛ لأنه يدخل (في) (^١) الإناء.\nوالذي يراد من الحديث: الرخصة في اللعب التي يلعب بها الجواري وهي البنات، فجاءت فيها الرخصة وهي تماثيل، وليس وجه ذَلِكَ عندنا إلا من أجل أنها لهو الصبيان، ولو كان للكبار لكان مكروهًا، كما جاء النهي في التماثيل كلها وفي الملاهي (^٢)، وقال غيره: اللعب بالبنات منسوخ بنهي الشارع عن الصور؛ لأن كل من رخص في الصور فيما كان رقمًا أو في تصوير الشجر وما لا روح له. كلهم قد أجمعوا أنه لا يجوز تصوير ما له روح، وذكر ابن أبي زيد عن مالك: أنه كره أن يشتري الرجل لابنته الصور. ونقل هذِه المقالة -وهي النسخ- ابن التين عن الداودي ثم قال: وهذا أشبه بمذهب مالك.\nفصل:\nمعنى قوله في أثر ابن مسعود: لا تكلمنه أي: لا تجرحنه، والكَلْم: الجراحة، تقول: كلمته، وقرئ: (دابة من الأرض تكلمهم) أي: تجرحهم وتسمهم، فكأنه أدخل في دينه وصمًا إذ جرحه، وهو ثلاثي تقول: كلمته كلمًا.\n_________\n(^١) من (ص ٢).\n(^٢) \"غريب الحديث\" ٢/ ٣٥٢.","vol":"28","page":509},{"text":"وقوله في بعض النسخ: والدعابة مع الأهل: أي: المزاح، وهو حسن المعاشرة معهم. وقوله: (ودينك): نصبه أحسن من رفعه؛ لأن الفعل إذا استعمل عن المفعول بضميره كان المختار الرفع، إلا أن يكون مع الأمر أو النهي أو العرض أو التمييز أو الاستفهام أو الجزاء أو الجحد، وهو هنا مع النهي.\nوالنُغير: تصغير نغر -بضم النون وفتح الغين (^١) - وهو جمع نغرة، وهو طير كالعصفور محمر المنقار، وبتصغيره جاء الحديث، والجمع: نغران، كصرد وصردان.\nوفيه: تكنية الصغير، وأن حرم المدينة لا يمنع الصيد فيه، قاله الخطابي (^٢).\nقال ابن التين: والذي ذكره بعض أصحابنا أن هذا كان قبل نزول التحريم فيه، وهذا لا يلزم على قول مالك في \"المدونة\"؛ لأنه أجاز للحلال أن يدخل بالصيد في الحرم ويذبحه (^٣)، وفي \"العتبية\" لابن القاسم: عليه إرساله إذا دخل الحرم. وذكره ابن المنذر عن أحمد وإسحاق وأصحاب الرأي، قال أبو عبد الملك: ويجوز أن يكون منسوخا بنهيه عن تعذيب الحيوان.\nواختلف في الجزاء في حرم المدينة، والأظهر عندنا أنه لا شيء فيه وهو قول مالك، وأوجبه ابن نافع من أن مالكًا والشافعي والجمهور قالوا بالحرمة من غير جزاء، وأما أبو حنيفة فأباحه.\n_________\n(^١) ورد في هامش الأصل: أي المعجمة. وكتب تحت تعليق نصه: حاشية: والجمع: نغران كجرذ وجرذان.\n(^٢) \"أعلام الحديث\" ٣/ ٢٢٠٠.\n(^٣) \"المدونة\" ١/ ٣٣٥.","vol":"28","page":510},{"text":"فصل:\n(والبنات) (^١) في حديث عائشة: التماثيل الصغار التي يلعب بها الجواري. وقال الداودي: ويحتمل أن تكون الباء بمعنى: مع.\nوالبنات: الجواري. وهو غير ظاهر؛ لقولها: (وكان لي صواحب يلعبن معي). فمن قال: هي التصاوير. اختلفوا في علة نهيها. وقال الخطابي فيه: إن اللعب بالبنات ليس (كالنهي لسائر) (^٢) الصور التي جاء فيها الوعيد، ورخص لعائشة؛ لأنها غير بالغ (^٣).\nوقولها: (فيسربهن إلي) أي: يرسلهن. وقال الداودي: أي: يأذن لهن أن يخرجن. وفي \"الصحاح\": سرب عليه الخيل: وهو أن يبعث عليه الخيل سربة بعد سربة (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) كذا بالأصل، وفي \"أعلام الحديث\": كالتَّلَهِّي بسائر.\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٠١.\n(^٤) \"الصحاح\" ١/ ١٤٧.","vol":"28","page":511},{"text":"<span data-type='title' id=toc-3706>٨٢ - باب المُدَارَاةِ مَعَ النَّاسِ</span>\nوَيُذْكَرُ عَنْ أَبِي الدَّرْدَاءِ - ﵁ -: إِنَّا لَنَكْشِرُ فِي وُجُوهِ أَقْوَامٍ، وَإِنَّ قُلُوبَنَا لَتَلْعَنُهُمْ.\n\n٦١٣١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ الْمُنْكَدِرِ، حَدَّثَهُ عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ، أَنَّهُ اسْتَأْذَنَ على النَّبِيِّ - ﷺ - رَجُلٌ، فَقَالَ: «ائْذَنُوا لَهُ، فَبِئْسَ ابْنُ الْعَشِيرَةِ أَوْ بِئْسَ أَخُو الْعَشِيرَةِ». فَلَمَّا دَخَلَ أَلَانَ لَهُ الْكَلَامَ. فَقُلْتُ لَهُ: يَا رَسُولَ اللهِ، قُلْتَ مَا قُلْتَ، ثُمَّ أَلَنْتَ لَهُ فِي الْقَوْلِ! فَقَالَ: «أَيْ عَائِشَةُ، إِنَّ شَرَّ النَّاسِ مَنْزِلَةً عِنْدَ اللهِ مَنْ تَرَكَهُ -أَوْ وَدَعَهُ- النَّاسُ اتِّقَاءَ فُحْشِهِ». [انظر: ٦٠٣٢ - مسلم: ٢٥٩١ - فتح: ١٠/ ٥٢٨].\n\n٦١٣٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، أَخْبَرَنَا ابْنُ عُلَيَّةَ، أَخْبَرَنَا أَيُّوبُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ أَنَّ النَّبِيَّ - ﷺ - أُهْدِيَتْ لَهُ أَقْبِيَةٌ مِنْ دِيبَاجٍ مُزَرَّرَةٌ بِالذَّهَبِ، فَقَسَمَهَا فِي نَاسٍ مِنْ أَصْحَابِهِ، وَعَزَلَ مِنْهَا وَاحِدًا لِمَخْرَمَةَ، فَلَمَّا جَاءَ قَالَ: «خَبَأْتُ هَذَا لَكَ».\nقَالَ أَيُّوبُ بِثَوْبِهِ أَنَّهُ يُرِيهِ إِيَّاهُ، وَكَانَ فِي خُلُقِهِ شَيْءٌ.\nرَوَاهُ حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ.\nوَقَالَ حَاتِمُ بْنُ وَرْدَانَ: حَدَّثَنَا أَيُّوبُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ: قَدِمَتْ عَلَى النَّبِيِّ - ﷺ - أَقْبِيَةٌ. [انظر: ٢٥٩٩ - مسلم: ١٠٥٨ - فتح: ١٠/ ٥٢٨].\nثم ساق حديث عَائِشَةَ - ﵂ -: اسْتَأْذَنَ عَلَى رسول الله - ﷺ - رَجُلٌ، فَقَالَ: \"بِئْسَ أَخُو العَشِيرَةِ\". الحديث\nوقد سلف، وكتب الدمياطي هنا: أنه مخرمة بن نوفل بن أهيب بن عبد مناف بن زهرة، والد المسور.\nوحديث ابن عُلَيَّةَ، ثنا أَيُّوبُ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ أَنَّ النَّبِيَّ - ﷺ - أُهْدِيَتْ لَهُ أَقْبِيَةٌ مِنْ دِيبَاج مُزَرَّرَةٌ بِالذَّهَبِ، فَقَسَمَهَا فِي نَاسٍ مِنْ أَصْحَابِهِ، وَعَزَلَ مِنْهَا وَاحِدًا لِمَخْرَمَةَ، فَلَمَّا جَاءَ قَالَ: \"خَبَأْتُ هذا لَكَ\". قَالَ أَيُّوبُ","vol":"28","page":512},{"text":"بِثَوْبِهِ يُرِيهِ إِيَّاهُ، وَكَانَ فِي خُلُقِهِ شَيْءٌ. رَوَاهُ حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ. وَقَالَ حَاتِمُ بْنُ وَرْدَانَ: ثَنَا أَيُّوبُ، عَنِ ابن أَبِي مُلَيْكَةَ، عَنِ المِسْوَرِ: قَدِمَتْ عَلَى النَّبِيِّ - ﷺ - أَقْبِيَةٌ.\nالشرح:\nالكشر: ظهور الأسنان للضحك، وكاشره: إذا ضحك في وجهه وانبسط إليه. وعبارة ابن السكيت: الكشر: التبسم، يقال: كشر الرجل وانكلَّ وافترَّ وابتسم، كل ذَلِكَ تبدو منه الأسنان (^١).\nوقال: (لتلعنهم). كذا بخط الدمياطي مجودًا من اللعن، وذكره ابن التين بلفظ: نقليهم. ثم قال: أي: نبغضهم. يقال: (قلاه) (^٢) يقليه قلى وقلاء. قال ابن فارس: وقد قالوا: قليته أقلاه (^٣). وفي \"الصحاح\": يقلاه لغة طيء (^٤). وهي من النوادر، فعل يفعل بغير حرف حلق، ومثله: ركن يركن، أبى يأبى، وحيى يحيى.\nولا شك أن المدارة من أخلاق المؤمنين، وهي: خفض الجناح للناس ولين الكلمة وترك الإغلاظ لهم في القول، وذلك من أقوى أسباب الألفة وسل السخيمة.\nوقد روي عن رسول الله - ﷺ - أنه قال: \"مداراة الناس صدقة\" (^٥).\n_________\n(^١) \"إصلاح المنطق\" لابن السكيت ص ٤١٩.\n(^٢) في الأصل: (قلأته) والمثبت من (ص ٢).\n(^٣) \"مجمل اللغة\" ٢/ ٧٣٠، مادة: (قلو).\n(^٤) \"الصحاح\" ٦/ ٢٤٦٧، مادة (قلا).\n(^٥) رواه ابن حبان في \"صحيحه\" ٢/ ٢١٦ (٤٧١) وأبو نعيم في \"الحلية\" ٨/ ٢٤٦ من حديث جابر، والحديث ضعفه الألباني في \"السلسلة الضعيفة\" (٤٥٠٨) كما أن الحديث روي عن أنس بن مالك والمقدام بن معدي كرب وأبي هريرة. انظر: \"السلسلة الضعيفة\" (٤٥٠٨) ..","vol":"28","page":513},{"text":"قال بعض العلماء: وقد ظن من لم يُنعم النظر أن المداراة هي المداهنة، وذلك غلط؛ لأنها مندوب إليها، والمداهنة محرمة. والفرق بينهما لائح؛ لأن المداهنة اشتق اسمها من الدهان الذي يظهر على ظواهر الأشياء ويستر بواطنها، قال العلماء: وهي أن يلقى الفاسق المظهر لفسقه فيؤالفه ويؤاكله ويشاربه، ويرى أفعاله المنكرة ويريه الرضا بها ولا ينكرها عليه ولو بقلبه. فهذِه المداهنة التي برأ الله منها نبيه - ﵇ - بقوله: ﴿وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (٩)﴾ [القلم: ٩].\nوالمداراة: هي الرفق بالجاهل الذي يتستر بالمعاصي ولا يجاهر بالكبائر، والمعاطفة في رد أهل الباطل إلى مراد الله بلين ولطف، حتَّى يرجعوا عَمّا هم عليه.\nفإن قلت: فما الجواب عن حديث: \"بئس ابن العشيرة\" ثم حدثه وأثنى عليه شرًّا عند خروجه؟ قلت: كان - ﵇ - مأمورًا بألا يحكم على أحد إلا بما ظهر منه للناس، لا بما يعلمه هو منهم دون غيره. وكان المنافقون لا يظهرون له إلا التصديق والطاعة، فكان الواجب عليه ألا يعاملهم إلا بمثل ما أظهروا له؛ إذ لو حكم في علمه بشيء من الأشياء لكانت سنة أن يحكم كل حاكم بما اطلع عليه، فيكون شاهدًا وحاكمًا. والأمة مجمعة أنه لا يجوز ذَلِكَ. وقد قال - ﵇ - في المنافقين: \"أولئك الذين نهاني الله عن قتلهم\" (^١). والداخل عليه إنما كان يظهر في ظاهر لفظه الإيمان، فقال فيه - ﵇ - قبل وصوله إليه وبعد خروجه ما علمه دون أن يظهر له في وجهه، بما لو أظهره صار حكمًا.\n_________\n(^١) رواه أحمد ٥/ ٤٣٢ - ٤٣٣ من طريق عبيد الله بن عدي بن الخيار، عن رجلٍ من الأنصار مرفوعًا، ورواه مالك في \"الموطأ\" ص ١٢٤ عن عبيد الله بن عدي مرسلًا.","vol":"28","page":514},{"text":"وأفاد بكلامه بما علمه منه إعلام عائشة - ﵂ - (بحاله) (^١)، ولو أنه كان من أهل الشرك ورجا رسول الله - ﷺ - إيمانه واستئلافه وقومه وإنابتهم إلى الإسلام، لم يكن هذا مداهنة؛ لأنه ليس عليه حكم إلا من جهة الدعاء إلى الإسلام لا من جهة الإنكار والمقاطعة، كما فعل - ﵇ - مع المشرك الذي دخل عليه، وابن أم مكتوم ليلة سأله أن يدنيه ويعلمه، وأقبل على المشرك، رجاء منه أن يدخل في الإسلام، وتولى عن ابن أم مكتوم فعاتبه الله في ذَلِكَ (^٢). فبان أنه من رسول الله - ﷺ - إنصاف أن يظهر للإنسان ما يظهر له مما يظهره للناس أجمعين من أحواله مما لا يعلمون منه (غيره) (^٣)، كما فعل بابن العشيرة.\n_________\n(^١) من (ص ٢).\n(^٢) رواه الترمذي (٣٣٣١) من حديث عائشة وقال: هذا حديث حسن غريب.\n(^٣) من (ص ٢).","vol":"28","page":515},{"text":"<span data-type='title' id=toc-3707>٨٣ - باب لَا يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ مَرَّتَيْنِ</span>\nوَقَالَ مُعَاوِيَةُ: لا حلم إلا بتجربة.\n\n٦١٣٣ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: «لَا يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنِ». [مسلم: ٢٩٩٨ - فتح: ١٠/ ٥٢٩].\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -، قال النَّبِيُّ - ﷺ -: \"لَا يُلْدَغُ المُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنِ\".\nأثر معاوية أخرجه ابن أبي شيبة عن عيسى بن يونس، عن هشام، عن أبيه قال: (قال) (^١) معاوية. فذكره (^٢). والمراد أن من جرب الأمور وعرف عواقبها، وما يئول إليه أمر مَن ترك الحلم، وركب السفه والسباب ممن سفه والانتصار منه، آثر الحلم، وصبر على قليل من الأذى؛ ليدفع به ما هو أكبر منه.\nوقال الخطابي: معناه أن المرء لا يوصف بالحلم ولا يترقى إلى درجته حتَّى يركب الأمور ويجربها فيعثر مرة بعد أخرى، فيعتبر بها ويتبين مواضع الخطأ؛ فيجتنبها. وقال ضمرة: الحلم أرفع من العقل؛ لأن الله تعالى تسمى به (^٣).\nوأما الحديث: فلفظه خبر، ومعناه الأمر، يقول: ليكونن المؤمن حازمًا حذرًا لا يؤتى من ناحية الغفلة فيخدع مرة بعد أخرى. وقد\n_________\n(^١) من (ص ٢).\n(^٢) \"مصنف ابن أبي شيبة\" ٦/ ١٨٨ (٣٠٥٤٩).\n(^٣) رواه البيهقي في \"شعب الإيمان\" ٢/ ٣٠٠ (١٨٥٥). ورواه أحمد في \"الزهد\" ص ٢٧٩، وابن أبي حاتم في \"تفسيره\" ٣/ ٧٩٨ (٤٣٩٢) كلاهما من طريق ضمرة، عن رجاء بن أبي سلمة.","vol":"28","page":516},{"text":"يكون ذَلِكَ في أمر الدين كما يكون في أمر الدنيا، وهو أولاها بالحذر. وروي بلفظ النهي بكسر الغين قال: فيتحقق معنى النهي فيه على هذِه الرواية (^١).\nقال ابن التين: وكذا قرأناه. قال: وهذا مثل قديم يمثل به من قبل رسول الله - ﷺ -، وهو - ﵇ - كثيرًا ما يتمثل بالأمثال القديمة. وأصل ذَلِكَ أن رجلًا أدخل يده في جحر فلدغ منه مرة ثانية.\nقال أبو عبيد: تأويل هذا الحديث عندنا: أنه ينبغي للمؤمن إذا نكب من وجه لا يعود لمثله. وترجم له في كتاب \"الأمثال\" باب: المحاذرة للرجل من كل شيء قد ابتلي بمثله مرة.\nوفيه أدب شريف أدب به الشارع أمته، ونبههم كيف يحذرون ما يخافون سوء عاقبته؟!\nووقع في ابن بطال أن هذا الكلام مما لم يسبق به رسول الله - ﷺ -، وهو مخالف لما أسلفناه، وقاله في أبي عزة الشاعر، وكان أسر يوم بدر فسأل رسول الله - ﷺ - أن يمن عليه، وذكر فقرًا فمنّ عليه، وأخذ عليه عهدًا ألا يحرض عليه ولا يهجوه. ففعل، ثم رجع إلى مكة فاستهواه صفوان بن أمية، وضمن له القيام بعياله، فخرج مع قريش، وحرض عليه فأسر، فسأل رسول الله - ﷺ - المن، فقال: \"لا يلدغ المؤمن من جحر مرتين لا تمسح عارضيك بمكة تقول: سخرت من محمد مرتين\" ثم أمر به فقتل (^٢).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٠٢.\n(^٢) \"شرح ابن بطال\" ٩/ ٣٠٧ - ٣٠٨، والحديث رواه البيهقي ٩/ ٦٥ عن ابن المسيب مرسلًا، وانظر: \"الإرواء\" (١٢١٥).","vol":"28","page":517},{"text":"(فائدة:\nاستنبط بعضهم من هذا الحديث أن المرء إذا أذنب وعوقب عليه أنه لا يعاقب عليه ثانيًا في الآخرة، وهو حسن) (^١).\n_________\n(^١) من (ص ٢).","vol":"28","page":518},{"text":"<span data-type='title' id=toc-3708>٨٤ - باب حَقِّ الضَّيْفِ</span>\n٦١٣٤ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا حُسَيْنٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - فَقَالَ: «أَلَمْ أُخْبَرْ أَنَّكَ تَقُومُ اللَّيْلَ وَتَصُومُ النَّهَارَ؟». قُلْتُ: بَلَى. قَالَ: «فَلَا تَفْعَلْ، قُمْ وَنَمْ، وَصُمْ وَأَفْطِرْ، فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا، وَإِنَّكَ عَسَى أَنْ يَطُولَ بِكَ عُمُرٌ، وَإِنَّ مِنْ حَسْبِكَ أَنْ تَصُومَ مِنْ كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ، فَإِنَّ بِكُلِّ حَسَنَةٍ عَشْرَ أَمْثَالِهَا فَذَلِكَ الدَّهْرُ كُلُّهُ». قَالَ: فَشَدَّدْتُ، فَشُدِّدَ عَلَيَّ. فَقُلْتُ: فَإِنِّي أُطِيقُ غَيْرَ ذَلِكَ. قَالَ: «فَصُمْ مِنْ كُلِّ جُمُعَةٍ ثَلَاثَةَ أَيَّامٍ». قَالَ: فَشَدَّدْتُ، فَشُدِّدَ عَلَيَّ. قُلْتُ: أُطِيقُ غَيْرَ ذَلِكَ. قَالَ: «فَصُمْ صَوْمَ نَبِيِّ اللهِ دَاوُدَ». قُلْتُ: وَمَا صَوْمُ نَبِيِّ اللهِ دَاوُدَ؟ قَالَ: «نِصْفُ الدَّهْرِ». [انظر: ١١٣١ - مسلم: ١١٥٩ - فتح: ١٠/ ٥٣١].\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو أنه - ﵇قَالَ له: \"إِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا\" .. الحديث بطوله\nوقد سلف في الصيام (^١).\nوالزور ينصرف على وجوه القوم الزوار والواحد، يقال: قوم زور ورجل زور؛ لأنها مثل: رضا، مثل: رجل عدل. قال الجوهري: الزور: الزائرون، ورجل زائر وقوم زور وزوار، مثل: سافر وسفر وسفار، وتجعل زور جمعًا (^٢).\nوقوله: \"وإن لزوجك عليك حقًا\" هذا هو الأفصح في المرأة زوج؛ قال تعالى: ﴿اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ﴾ [البقرة: ٣٥].\n_________\n(^١) سلف برقم (١٩٧٥) باب: حق الجسم في الصوم.\n(^٢) \"الصحاح\" ٢/ ٦٧٣، مادة (زور).","vol":"28","page":519},{"text":"وقوله: \"وإن من حسبك\" هو بإسكان السين أي: يكفيك (^١) أن تصوم ثلاثة أيام من كل شهر، ومنه: حسبنا الله أي: كافينا.\n_________\n(^١) ورد في هامش الأصل: لو قال: كافيك كان أحسن؛ لأنه في الحديث اسم وقد أمره بفعل.","vol":"28","page":520},{"text":"<span data-type='title' id=toc-3709>٨٥ - باب إِكْرَامِ الضَّيْفِ وَخِدْمَتِهِ إِيَّاهُ بِنَفْسِهِ</span>\nوَقَوْلِهِ: ﴿ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ﴾.\nقَالَ أَبُو عَبْدِ اللهِ: يُقَالَ: هُوَ زَوْرٌ، وهؤلاء زوْرٌ وَضَيْفٌ، وَمَعْنَاهُ أَضْيَافُهُ وَزُوَّارُهُ؛ لأَنَّهَا مَصْدَرٌ مِثْلُ: قَوِمٍ، رِضًا، وَعَدْلٍ. يُقَالَ: مَاءٌ غَوْرٌ، وَبِئْرٌ غَوْرٌ، وَمَا آنِ غَوْرٌ وَمَيَاهٌ غَوْرٌ. وَيَقَالُ: الغَوْرُ: الغائِرُ لَا تَنَالُهُ الدِّلَاءُ، كُلُّ شَيْءٍ غُرْتَ فِيهِ فَهُوَ مَغَارَةٌ. تَزَّاوَرُ: تَمِيلُ مِنَ الزَّوَرِ، وَالْأَزْوَرُ: الأَمْيَلُ.\n\n٦١٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي شُرَيْحٍ الْكَعْبِيِّ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ، جَائِزَتُهُ يَوْمٌ وَلَيْلَةٌ، وَالضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ، فَمَا بَعْدَ ذَلِكَ فَهْوَ صَدَقَةٌ، وَلَا يَحِلُّ لَهُ أَنْ يَثْوِيَ عِنْدَهُ حَتَّى يُحْرِجَهُ».\nحَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ مِثْلَهُ، وَزَادَ: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ». [انظر: ٦٠١٩ - مسلم: ٤٨ - فتح: ١٠/ ٥٣١].\n\n٦١٣٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي حَصِينٍ عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلَا يُؤْذِ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ». [انظر: ٥١٨٥ - مسلم: ٤٧ - فتح: ١٠/ ٥٣٢].\n\n٦١٣٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ - ﵁ - أَنَّهُ قَالَ: قُلْنَا يَا رَسُولَ اللهِ، إِنَّكَ تَبْعَثُنَا فَنَنْزِلُ بِقَوْمٍ فَلَا يَقْرُونَنَا، فَمَا تَرَى؟ فَقَالَ لَنَا رَسُولُ اللهِ - ﷺ -: «إِنْ نَزَلْتُمْ بِقَوْمٍ فَأَمَرُوا لَكُمْ بِمَا يَنْبَغِي لِلضَّيْفِ فَاقْبَلُوا، فَإِنْ لَمْ يَفْعَلُوا فَخُذُوا مِنْهُمْ حَقَّ الضَّيْفِ الَّذِي يَنْبَغِي لَهُمْ». [انظر: ٢٤٦١ - مسلم: ١٧٢٧ - فتح: ١٠/ ٥٣٢].","vol":"28","page":521},{"text":"٦١٣٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَصِلْ رَحِمَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ». [انظر: ٥١٨٥ - مسلم: ٤٧ - فتح: ١٠/ ٥٣٢].\nذكر فيه أحاديث:\nأحدها:\nحديث أَبِي شُرَيْحٍ الكَعْبِيِّ، السالف في باب: \"من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره\".\nوأبو شريح: اسمه: خويلد بن عمر، وقيل غير ذَلِكَ، مات سنة ثمان وستين بالمدينة، وهو من بني عدي بن عمرو بن لحي، أخي كعب بن عمر.\nثانيها:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، وسلف فيه أيضًا، وكرره في الباب، وفي أحدهما أبو حَصِين: وهو عثمان بن عاصم الأسدي الكاهلي الكوفي، مات سنة ثمان وعشرين ومائة.\nثالثها:\nحديث أَبِي الخَيْرِ -واسمه مرثد بن عبد الله اليزني، مات سنة (سبعين) (^١) - عَنْ عُقْبَةَ بْنِ عَامِرٍ أَنَّهُ قَالَ: قُلْنَا يَا رَسُولَ اللهِ، إِنَّكَ تَبْعَثُنَا فَنَنْزِلُ بِقَوْمٍ فَلَا يَقْرُونَنَا، فَمَا تَرى؟ فَقَالَ لَنَا رَسُولُ اللهِ - ﷺ -: \"إِنْ نَزَلْتُمْ\n_________\n(^١) كذا بالأصل ولعل الصحيح: (تسعين)، انظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٥١١، و\"تهذيب الكمال\" ٢٧/ ٣٥٧ (٥٨٥٠)، و\"الكاشف\" للذهبي ٢/ ٢٥٠ (٥٣٤٩).","vol":"28","page":522},{"text":"بِقَوْمٍ فَأَمَرُوا لَكُمْ بِمَا يَنْبَغِي لِلضَّيْفِ فَاقْبَلُوا، فَإِنْ لَمْ يَفْعَلُوا فَخُذُوا مِنْهُمْ حَقَّ الضَّيْفِ الذِي يَنْبَغِي لَهُمْ\".\nوقد سلف الكلام على الضيف وجائزته. وما اختلف فيه من معنى الحديث هل اليوم والليلة جائزة داخلة في الثلاث؟ وإذا قلنا بدخولها، فهل هي قبل الثلاثة أو بعدها؟ وهل الجائزة حسن ضيافته يوم أو يعطى ما بعد الثلاث ما يجوز به مسافة يوم وليلة؟\nوروى ابن سنجر أنه - ﵇ - قال: \"ليلة الضيف حق على كل مسلم واجبة، فمن أصبح بفنائه فهو له عليه دين إن شاء تركه أو اقتضاه\" (^١).\nوقد سئل مالك عن: \"جائزته يوم وليلة\" فقال: يكرمه ويتحفه يومًا وليلة وثلاثة أيام ضيافة، قسم رسول الله - ﷺ - أمره إلى ثلاثة أقسام: إذا نزل به الضيف أتحفه في اليوم الأول وتكلف له على قدر وجده، فإذا كان اليوم الثاني قدم إليه ما بحضرته، فإذا جاوز مدة الثلاثة كان مخيرًا بين أن يستمر على (وثيرته) (^٢) أو يمسك، وجعله كالصدقة النافلة.\nفصل:\nقوله: (\"ولا يحل له أن يثوي عنده\") وهو بفتح أوله وكسر الواو، والفتح في الماضي، ثوى إذا أقام، ثوى وأثويت (عنده بفتح أوله) (^٣) لغة في ثويت أي: لا يقيم عنده بعد الثلاث.\nوقوله: (\"حتَّى يحرجه\"). أي: يضيق صدره. (وأصل الحرج الضيق. وإنما كره له المقام عنده بعد الثلاث؛ لئلا يضيق صدره) (^٤)\n_________\n(^١) رواه أبو داود (٣٧٥٠)، وابن ماجه (٣٦٧٧)، وأحمد ٤/ ١٣٠. من حديث المقدام بن معدي كرب، أبي كريمة.\n(^٢) ورد في هامش الأصل: الوتيرة: الطريقة بالمثناة فوق لا المثلثة.\n(^٣) من (ص ٢).\n(^٤) من (ص ٢).","vol":"28","page":523},{"text":"بمقامه فتكون الصدقة منه على وجه المن والأذى، فيبطل أجره، قال تعالى: ﴿لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى﴾ [البقرة: ٢٦٤].\nفصل:\nقوله: (\"من كان يؤمن بالله واليوم الآخر فليكرم ضيفه\") معناه: من كان إيمانه إيمانًا كاملًا، فينبغي أن يكون هذا حاله وصفته؛ فالضيافة من سنن المرسلين.\nوقد سلف اختلاف العلماء في وجوبها، وأوجبها الليث بن سعد فرضًا ليلة واحدة، وأجاز للعبد المأذون له أن يضيف مما في يده، واحتج بحديث عقبة في الباب. وقال جماعة من أهل العلم: الضيافة من مكارم الأخلاق في باديته وحاضرته. وهو قول الشافعي. وقال مالك: ليس على أهل الحضر ضيافة. وقال سحنون: إنما الضيافة على أهل القرى، وأما الحضر فالفندق ينزل فيه المسافر (^١). واحتج الليث أيضًا بقوله تعالى: ﴿لَا يُحِبُّ اللهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨] أنها نزلت فيمن منع الضيافة، فأبيح للضيف لوم من لم يحسن ضيافته، وذكر قبيح فعله، وروي ذَلِكَ عن مجاهد (^٢) وغيره. فيقال لهم: إن الحقوق لا يتضيف فيها بالقول وإنما يتضيف فيها بالأداء والإبراء، فلو كانت الضيافة واجبة لوجب عليهم الخروج إلى القوم مما لزمهم من ضيافتهم، وقوله: \"جائزته يوم وليلة\" دليل أن الضيافة ليست بفريضة، والجائزة في لسان العرب: المنحة والعطية. وذلك تفضل وليس بواجب.\n_________\n(^١) انظر: \"الذخيرة\" ١٣/ ٣٣٥.\n(^٢) \"تفسير مجاهد\" ١/ ١٧٩.","vol":"28","page":524},{"text":"وأما حديث عقبة فتأويله عند جمهور العلماء أنه كان في أول الإسلام حين كانت المواساة واجبة، فأما إذا أتى الله بالخير والسعة فالضيافة مندوب إليها.","vol":"28","page":525},{"text":"<span data-type='title' id=toc-3710>٨٦ - باب صُنْعِ الطَّعَامِ وَالتَّكَلُّفِ لِلضَّيْفِ</span>\n٦١٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا جَعْفَرُ بْنُ عَوْنٍ، حَدَّثَنَا أَبُو الْعُمَيْسِ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ قَالَ: آخَى النَّبِيُّ - ﷺ - بَيْنَ سَلْمَانَ وَأَبِي الدَّرْدَاءِ، فَزَارَ سَلْمَانُ أَبَا الدَّرْدَاءِ، فَرَأَى أُمَّ الدَّرْدَاءِ مُتَبَذِّلَةً، فَقَالَ: لَهَا مَا شَأْنُكِ؟ قَالَتْ: أَخُوكَ أَبُو الدَّرْدَاءِ لَيْسَ لَهُ حَاجَةٌ فِي الدُّنْيَا. فَجَاءَ أَبُو الدَّرْدَاءِ، فَصَنَعَ لَهُ طَعَامًا فَقَالَ: كُلْ، فَإِنِّي صَائِمٌ. قَالَ: مَا أَنَا بِآكِلٍ حَتَّى تَأْكُلَ. فَأَكَلَ، فَلَمَّا كَانَ اللَّيْلُ ذَهَبَ أَبُو الدَّرْدَاءِ يَقُومُ، فَقَالَ: نَمْ. فَنَامَ، ثُمَّ ذَهَبَ يَقُومُ، فَقَالَ: نَمْ. فَلَمَّا كَانَ آخِرُ اللَّيْلِ قَالَ سَلْمَانُ: قُمِ الآنَ. قَالَ: فَصَلَّيَا، فَقَالَ لَهُ سَلْمَانُ: إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ. فَأَتَى النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ. فَقَالَ النَّبِيُّ - ﷺ -: «صَدَقَ سَلْمَانُ».\nأَبُو جُحَيْفَةَ وَهْبٌ السُّوَائِيُّ، يُقَالُ وَهْبُ الْخَيْرِ. [انظر: ١٩٦٨ - فتح: ١٠/ ٥٣٤].\nذكر فيه حديث أَبِي جُحَيْفَةَ: آخَى النَّبِيُّ - ﷺ - بَيْنَ سَلْمَانَ وَأَبِي الدَّرْدَاءِ، إلى أن قال: فَجَاءَ أَبُو الدَّرْدَاءِ، فَصَنَعَ لَهُ طَعَامًا.\nالحديث بطوله سلف في الصوم.\nوقوله في التبويب: (صُنع (^١) هو بضم الصاد) (^٢) (مصدر، وضبطه الدمياطي بخطه بالفتح) (^٣).\n_________\n(^١) في هامش الأصل: الجوهري نص على أن المصدر بالضم، وكذا في نسختي بأفعال ابن القطاع، وهي غاية في الصحة. وقوله عن الدمياطي ما ضبطه يحتمل أن يكون بالضم شيء يغاير ما تقدم، ويحتمل أن يستشهد بضبطه على ما قاله، والله أعلم.\n(^٢) في الأصل: صَنع هو بفتح الصاد، والمثبت من (ص ٢).\n(^٣) ساقط من (ص ٢).","vol":"28","page":526},{"text":"قوله: (فرأى أم الدرداء مبتذلة (^١» أي: تمتهن نفسها للخدمة وتلبس ثياب بذلتها.\nوظاهر الحديث أنه أفطر بعد أن كان صائمًا، وهو مذهب الشافعي (^٢)، وخالف فيه مالك (^٣)، وهو مذهب ابن عمر.\nفصل:\nوالتكلف للضيف لمن قدر على ذَلِكَ من سنن المرسلين وآداب النبيين (صلوات الله وسلامه [عليهم] أجمعين) (^٤)، ألا ترى أن إبراهيم الخليل - ﷺ - ذبح لضيفه عجلًا سمينًا؟! قال أهل التأويل: كانوا ثلاثة أنفس: جبريل وميكائيل وإسرافيل، فتكلف لهم ذبح عجل وقربه إليهم.\nوقوله - ﵇ - فيما مضى: \"جائزته يوم وليلة\" يقتضي (منع) (^٥) التكلف له يومًا وليلة لمن وجد، ولمن لم يكن من أهل الوجود واليسار فليقدم لضيفه ما تيسر عنده ولا يتكلف له ما لا يقدر عليه.\nوقد ورد (بذلك) (^٦) عن رسول الله - ﷺ -، روى الطبري من حديث خراش ثَنَا مسلم بن قتيبة، عن قيس بن الربيع، عن عثمان بن سابور، عن شقيق بن سلمة قال: دخلت على سلمان فقرب إلى خبز شعير وملحًا وقال: لولا أن رسول الله - ﷺ - نهى أن يتكلف أحدنا ما ليس عنده لتكلفت لك (^٧).\n_________\n(^١) هكذا في رواية أبي ذر عن الحموي والمستملي، انظر: \"اليونينية\" ٨/ ٣٢.\n(^٢) \"الأم\" ٢/ ٨٨.\n(^٣) \"المدونة\" ١/ ١٨٣، \"المنتقى\" ٢/ ٦٧.\n(^٤) ساقطة من الأصل والمثبت من (ص ٢).\n(^٥) كذا بالأصل والمعنى يستقيم بدونها.\n(^٦) في هامش الأصل: لعله: ذلك.\n(^٧) رواه الطبراني ٦/ ٢٣٥ (٦٠٨٥) من طريق الأعمش، عن شقيق بن سلمة.","vol":"28","page":527},{"text":"فدل أن المراد إذا أضافه ضيف أن الحق عليه أن يأتيه من الطعام ما حضره وألا يتكلف له ما ليس عنده وإن كان ما حضره من ذَلِكَ دون ما يراه (المضيف) (^١) أهلًا؛ لأن في تكليفه ما ليس عنده (معانٍ) (^٢) مكروهة:\nمنها: حبس الضيف عن القرى ولعله أن يكون جائعًا فيضر به.\nومنها: أن يكون مستعجلًا في سفره فيقطعه عنه بحبسه إياه عن إحضاره ما حضره من الطعام إلى إصلاح ما لم يحضر.\nومنها: احتقاره ما عظم الله قدره من الطعام.\nومنها: خلافه أمر رسول الله - ﷺ - وإتيان ما قد نهى عنه من التكلف. وروى عبد الله (^٣) بن الوليد عن عبد الله بن عبيد بن عمير قال: دخل على جابر بن عبد الله نفر من أصحاب رسول الله - ﷺ - فقرب إليهم (خبزًا) (^٤) وخلًّا ثم قال: كلوا فإني سمعت رسول الله - ﷺ - يقول: \"نعم الإدام الخل، هلاك بالرجل أن يدخل عليه الرجل من إخوانه فيحتقر ما في بيته أن يقدمه إليه، وهلاك بالقوم أن يحتقروا ما قدم إليهم\" (^٥).\nوقال سفيان الثوري عن ابن سيرين: لا تلزم أخاك بما يشق عليه (^٦).\n_________\n(^١) في (ص ٢): للضيف.\n(^٢) كذا في الأصل وأعلاها كلمة: كذا.\n(^٣) هكذا في الأصل، وفي \"المسند\" لأحمد عبيد الله.\n(^٤) في الأصل: خلا. وأعلاها: كذا. وفي الحاشية: لعله بقلًا، والمثبت من \"المسند\" لأحمد.\n(^٥) رواه أحمد ٣/ ٣٧١ عن أسباط بن محمد، عن عبيد الله بن الوليد به.\n(^٦) رواه أبو نعيم في \"الحلية\" ٢/ ٢٦٤ من طريق أيوب، والبيهقي في \"الشعب\" ٦/ ٤٠٣ (٨٦٧٢) من طريق ابن عون كلاهما عن ابن سيرين.","vol":"28","page":528},{"text":"وفسره الثوري فقال: إنه يحاضر ما عندك ولا تحبسه، فعسى أن يشق ذَلِكَ عليه.\nوفي حديث أبي جحيفة: زيارة الرجل الصالح صديقه الملاطف ودخوله داره في غيبته وجلوسه مع أهله.\nوفيه: شكوى المرأة لزوجها إلى صديقه الملاطف أن يأخذ على يده ويرده عما يضر بأهله.\nوفيه: أنه لا بأس ألا يأكل الضيف حتَّى يأكل معه رب الدار.\nوفيه: أنه لا بأس أن يفطر رب الدار لضيفه في صيام التطوع.\nوفيه: كراهية التشدد في العبادة والغلو فيها خشية ما يخاف من عاقبة ذَلِكَ، وأن الأفضل في العبادة القصد والتوسط، فهو أحرى للدوام، ألا ترى قوله - ﵇ -: \"صدق سلمان\".\nوفيه: أن الصلاة آخر الليل أفضل؛ لأنه وقت (ينزل الله) (^١) إلى سماء الدنيا فينادي فيستجيب الدعاء.\n_________\n(^١) في (ص ٢): ينزل الله ملائكته.","vol":"28","page":529},{"text":"<span data-type='title' id=toc-3711>٨٧ - باب مَا يُكْرَهُ مِنَ الْغَضَبِ وَالْجَزَعِ عِنْدَ الضَّيْفِ</span>\n٦١٤٠ - حَدَّثَنَا عَيَّاشُ بْنُ الوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ الجُرَيْرِىُّ، عَنْ أَبِي عُثْمَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ - ﵄ - أَنَّ أَبَا بَكْرٍ تَضَيَّفَ رَهْطًا فَقَالَ لِعَبْدِ الرَّحْمَنِ: دُونَكَ أَضْيَافَكَ، فَإِنِّي مُنْطَلِقٌ إِلَى النَّبِيِّ - ﷺ -، فَافْرُغْ مِنْ قِرَاهُمْ قَبْلَ أَنْ أَجِيءَ. فَانْطَلَقَ عَبْدُ الرَّحْمَنِ فَأَتَاهُمْ بِمَا عِنْدَهُ، فَقَالَ: اطْعَمُوا. فَقَالُوا: أَيْنَ رَبُّ مَنْزِلِنَا؟ قَالَ: اطْعَمُوا. قَالُوا: مَا نَحْنُ بِآكِلِينَ حَتَّى يَجِيءَ رَبُّ مَنْزِلِنَا. قَالَ: اقْبَلُوا عَنَّا قِرَاكُمْ، فَإِنَّهُ إِنْ جَاءَ وَلَمْ تَطْعَمُوا لَنَلْقَيَنَّ مِنْهُ. فَأَبَوْا، فَعَرَفْتُ أَنَّهُ يَجِدُ عَلَيَّ، فَلَمَّا جَاءَ تَنَحَّيْتُ عَنْهُ، فَقَالَ: مَا صَنَعْتُمْ؟ فَأَخْبَرُوهُ، فَقَالَ: يَا عَبْدَ الرَّحْمَنِ. فَسَكَتُّ، ثُمَّ قَالَ: يَا عَبْدَ الرَّحْمَنِ. فَسَكَتُّ، فَقَالَ: يَا غُنْثَرُ، أَقْسَمْتُ عَلَيْكَ إِنْ كُنْتَ تَسْمَعُ صَوْتِي لَمَّا جِئْتَ. فَخَرَجْتُ فَقُلْتُ: سَلْ أَضْيَافَكَ. فَقَالُوا: صَدَقَ، أَتَانَا بِهِ. قَالَ: فَإِنَّمَا انْتَظَرْتُمُونِي، وَاللهِ لَا أَطْعَمُهُ اللَّيْلَةَ. فَقَالَ الآخَرُونَ: وَاللهِ لَا نَطْعَمُهُ حَتَّى تَطْعَمَهُ. قَالَ: لَمْ أَرَ فِي الشَّرِّ كَاللَّيْلَةِ، وَيْلَكُمْ، مَا أَنْتُمْ؟ لِمَ لَا تَقْبَلُونَ عَنَّا قِرَاكُمْ؟ هَاتِ طَعَامَكَ. فَجَاءَهُ فَوَضَعَ يَدَهُ فَقَالَ: بِاسْمِ اللهِ، الأُولَى لِلشَّيْطَانِ. فَأَكَلَ وَأَكَلُوا. [انظر: ٦٠٢ - مسلم: ٢٠٥٧ - فتح: ١٠/ ٥٣٤].\nذكر فيه حديث عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ - ﵄ - أَنَّ أَبَا بَكْرٍ - ﵁ - تَضَيَّفَ رَهْطًا .. الحديث بطوله، وقد سلف فقهه أنه ينبغي استعمال حسن الأخلاق للضيف وترك الضجر، لكن يبسط نفسه ولا ينقبض ويسقط المؤنة والرقبة؛ خشية أن يظن أن الضجر والغضب من أجله، فذلك من أدب الإسلام وما يثبت المودة، ألا ترى الصديق لما رأى إباءة أضيافه من الأكل حتَّى يأكل معهم آثر الأكل معهم وحنث نفسه.\nوإنما حمله على الحلف -والله أعلم- أنه استقصر ابنه وأهله في","vol":"28","page":530},{"text":"القيام ببر أضيافه، واشتد عليه تأخر عشائهم إلى ذَلِكَ الوقت من الليل، فلحقه ما يلحق البشر من الغضب، ثم لم يسعه مخالفة أضيافه لما أبوا من الأكل دونه، فرأى أن من تمام برهم إسعاف رغبتهم وترك التمادي في الغضب؛ وأخذ في ذَلِكَ بقوله - ﵇ -: \"من حلف على يمين فرأى غيرها خيرًا منها فليكفر عن يمينه، وليأت الذي هو خير\" (^١). وكان (مذهبه) (^٢): اختيار الكفارة بعد الحنث.\nوقوله: \"بسم الله، الأولى من الشيطان\". يعني: اللقمة الأولى إخزاء للشيطان؛ لأنه الذي حمله على الحلف وسول له ألا يأكل مع أضيافه، وباللقمة الأولى وقع الحنث ووجبت الكفارة.\nوقد تقدم تفسير قوله: (يا غنثر). في الصلاة في باب السمر مع الضيف والأهل، ومر هناك شيء من معانيه، وسيأتي في الباب بعد هذا شيء من ذَلِكَ.\nفصل: في بيان ألفاظ واقعة فيه:\nقوله: (دونك أضيافك). هو إغراء يقال: دونك زيدًا أي: الزمه.\nومعنى: أطعموا: كلوا. قال تعالى: ﴿فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا﴾ [الأحزاب: ٥٣].\nوقوله: (اقبلوا عنا قراكم) أي: منا قراكم، ومصدر قريت: قِرى وقَراءً إذا كسرت القاف قصرت، وإذا فتحت مددت، والاسم قِرى بالكسر والقصر.\n_________\n(^١) رواه مسلم (١٦٥٠) كتاب: الأيمان، باب: ندب من حلف يمينًا فرأى غيرها خيرًا منها ..\n(^٢) في (ص ٢): مذهب مالك.","vol":"28","page":531},{"text":"قوله: (يا غنثر). هو مشتق من الغثر والنون زائدة مثل: غندر، والغثار، والغثر: سفلة الناس، الواحد أغثر كأحمر، وهو سب له ونقص، هذا الذي يظهر فيه. وقال أبو عبد الملك: لم أسمع أحدًا يذكر اشتقاقه، ومعناه: كأنه اتهمه أن يكون فرط.\nوقوله: (أقسمت عليك إن كنت تسمع صوتي لما جئت). هو مشدد بمعنى (إلا) كأنه اتهمه عند سيبويه كما سلف. ويصح أن يكون مخففًا وما زائدة.\nوقوله: (لم أر في الشر كالليلة). يعني: في أكثر الأحوال، ذكره الداودي. ويحتمل أن يكون قال ذَلِكَ من كثرة اللغط.\nوقوله: (الأولى من الشيطان) (^١). يعني: يمينه. أي: كانت من الشيطان. وقيل: يعني: اللقمة الأولى؛ لأنه الذي حمله أن يحلف، وباللقمة الأولى وقع الحنث ووجبت الكفارة.\n_________\n(^١) ورد بهامش الأصل: قدم الكلام على قوله: (الأولى للشيطان) أعلاه، ولكن زاد هنا قولًا، وهما قولان ذكرهما القاضي عياض ﵀، والله أعلم. [\"الإكمال\" ٦/ ٥٥١]","vol":"28","page":532},{"text":"<span data-type='title' id=toc-3712>٨٨ - باب قَوْلِ الضَّيْفِ لِصَاحِبِهِ لَا آكُلُ حَتَّى تَأْكُلَ</span>\nفِيهِ حَدِيثُ أَبِي جُحَيْفَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\n\n٦١٤١ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ عَنْ سُلَيْمَانَ، عَنْ أَبِي عُثْمَانَ، قَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ - ﵄ - جَاءَ أَبُو بَكْرٍ بِضَيْفٍ لَهُ أَوْ بِأَضْيَافٍ لَهُ، فَأَمْسَى عِنْدَ النَّبِيِّ - ﷺ -، فَلَمَّا جَاءَ قَالَتْ أُمِّي: احْتَبَسْتَ عَنْ ضَيْفِكَ -أَوْ أَضْيَافِكَ- اللَّيْلَةَ. قَالَ: مَا عَشَّيْتِهِمْ؟ فَقَالَتْ عَرَضْنَا عَلَيْهِ -أَوْ عَلَيْهِمْ فَأَبَوْا أَوْ- فَأَبَى، فَغَضِبَ أَبُو بَكْرٍ فَسَبَّ وَجَدَّعَ وَحَلَفَ لَا يَطْعَمُهُ، فَاخْتَبَأْتُ أَنَا، فَقَالَ يَا غُنْثَرُ. فَحَلَفَتِ الْمَرْأَةُ لَا تَطْعَمُهُ حَتَّى يَطْعَمَهُ، فَحَلَفَ الضَّيْفُ -أَوِ الأَضْيَافُ- أَنْ لَا يَطْعَمَهُ أَوْ -يَطْعَمُوهُ- حَتَّى يَطْعَمَهُ، فَقَالَ أَبُو بَكْرٍ: كَأَنَّ هَذِهِ مِنَ الشَّيْطَانِ، فَدَعَا بِالطَّعَامِ فَأَكَلَ وَأَكَلُوا، فَجَعَلُوا لَا يَرْفَعُونَ لُقْمَةً إِلاَّ رَبَا مِنْ أَسْفَلِهَا أَكْثَرُ مِنْهَا، فَقَالَ: يَا أُخْتَ بَنِي فِرَاسٍ، مَا هَذَا؟ فَقَالَتْ: وَقُرَّةِ عَيْنِي إِنَّهَا الآنَ لأَكْثَرُ قَبْلَ أَنْ نَأْكُلَ. فَأَكَلُوا، وَبَعَثَ بِهَا إِلَى النَّبِيِّ - ﷺ -، فَذَكَرَ أَنَّهُ أَكَلَ مِنْهَا. [انظر: ٦٠٢ - مسلم: ٢٠٥٧ - فتح: ١٠/ ٥٣٥].\nقد سلف مسندًا قريبًا في باب صنع الطعام.\nثم ذكر حديث عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، المذكور في الباب قبله بزيادة: فجعلوا لا يرفعون لقمة إلا ربا من أسفلها أكثر منها. إلى آخره.\nولا شك أن صاحب المنزل في منزله كالأمير لا ينبغي لأحد أن يتقدم عليه في أمر، يدل على ذَلِكَ الحديث الصحيح: \"لا يَؤُمَّنَّ الرجل الرجل في سلطانه ولا يقعد في بيته على تكرمته إلا بإذنه\"، وهو من أفراد مسلم من حديث أبي مسعود الأنصاري (^١).\n_________\n(^١) مسلم (٦٧٣) كتاب: المساجد، باب: من أحق بالإمامة.","vol":"28","page":533},{"text":"فكان هذا الحديث أصلًا لهذا المعنى.\nودل هذا أنه ينبغي للضيف المصير إلى ما (يحثه) (^١) عليه ضيفه، ويشهد لهذا المعنى حديث أنس - ﵁ - أن غلامًا خياطًا دعى رسول الله - ﷺ - للطعام فقدمه بين يديه فأكل، وأقبل الخياط على عمله، وقد ترجم البخاري فيما سلف باب: من أضاف رجلًا إلى طعام وأقبل هو على عمله، ثم ذكر حديث أنس السالف فيه (^٢)، فدل هذا الحديث أن أكل صاحب الطعام مع الضيف ليس من الواجبات، إلا أنه جاء في حديث ضيف أبي بكر معنى يختص بخلاف هذا الأصل المتقدم، وذلك أن أضيافه أقسموا ألا يفطروا حتَّى ينصرف من عند رسول الله - ﷺ - فأحبس عنده إلى هوى من الليل فبقوا دون أكل، وقد كان ينبغي على ظاهر الأصل السالف من أن صاحب المنزل لا ينبغي لأحد التسور عليه في منزله في أمرهم أن يفطروا حين عرض عليهم الأكل ولا يأتونه، فلما امتنعوا من ذَلِكَ وبقوا غير مفطرين إلى إقباله، ثم حنث نفسه في يمينه التي بدرت منه؛ إيثارًا لموافقتهم؛ لأن ذَلِكَ أنه يجوز للضيف أن يخالف صاحب المنزل في تأخير الطعام وشبهه؛ إذا رأى لذلك وجهًا من وجوه المصلحة، وأنه لا حرج عليه في ذَلِكَ، ألا ترى أن الصديق وإن كان غضب لتأخر قراهم إلى وقت قدومه لم ينكر عليهم يمينهم ولا قال لهم: أتيتم ما لا يجوز لكم فعله. ولا شك أن الصديق أعلم بذلك رسول الله - ﷺ - حين حمل إليه بقية الطعام ولم يعنف القوم ولا خطأهم في يمينهم، وهذا الذي يغلب على الوهم؛ لأن أصحابه كانوا لا يخفون عنه كل ما يعرض لهم ليسن لهم فيه.\n_________\n(^١) في (ص ٢): يحمله.\n(^٢) سلف برقم (٥٤٣٥) كتاب: الأطعمة.","vol":"28","page":534},{"text":"فصل:\nقوله: (فسبَّ وجدَّع). (معنى: جدع) (^١) مثل سب؛ لأن الجدع: الخصام [قال] (^٢) ابن فارس: جادعته مجادعة: خاصمته (^٣). وقال الداودي: معناه سب ابنه ودعاه (بلعنه) (^٤).\nوفي \"الصحاح\": جدعه إذا قال: جدعًا لك. والجدع: قطع الأنف (^٥). وللشيخ أبي الحسن: وجذع والجذع نقيض الصبر أي: لم يصبر من الغيظ.\nوقوله: (وجعلوا لا يرفعون لقمة إلا ربت من أسفلها) كذا وقع غير مهموز، وربا إذا كان غير مهموز معناه: زاد.\nوفي \"الصحاح\": ربا يربو إذا أخذه الربو، قال: وربوت الرابية: علوتها (^٦). قال: ومعنى المهموز أي: لأربأ بك عن هذا الأمر، أي: أرفعك عنه (^٧). والمعنى على هذا: ارتفع ما كان تحت اللقمة، وعلى الأول ربا وزاد، فالمعنيان متقاربان.\nوقولها: (وقرة عيني) لعل هذا كان قبل النهي عن الحلف بغير الله، أو لم تعلمه.\nوقوله: (فحلفت المرأة لا تطعمه حتَّى يطعمه) قال الداودي: يعني: حلفت للأضياف. قال: وقد يكون هذا قبل مجيء أبي بكر، والظاهر أنها حلفت على بعلها أبي بكر - ﵁ -.\n_________\n(^١) من (ص ٢).\n(^٢) زيادة يقتضيها السياق.\n(^٣) \"مجمل اللغة\" ١/ ١٧٩.\n(^٤) في (ص ٢): ناحية.\n(^٥) \"الصحاح\" ٣/ ١١٩٣.\n(^٦) \"الصحاح\" ٦/ ٢٣٤٩ - ٢٣٥٠.\n(^٧) \"الصحاح\" ١/ ٥٢.","vol":"28","page":535},{"text":"<span data-type='title' id=toc-3713>٨٩ - باب إِكْرَامِ الْكَبِيرِ، وَيَبْدَأُ الأَكْبَرُ بِالْكَلَامِ وَالسُّؤَالِ</span>\n٦١٤٢، ٦١٤٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ -هُوَ ابْنُ زَيْدٍ- عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ -مَوْلَى الأَنْصَارِ- عَنْ رَافِعِ بْنِ خَدِيجٍ، وَسَهْلَ بْنَ أَبِي حَثْمَةَ أَنَّهُمَا حَدَّثَاهُ، أَنَّ عَبْدَ اللهِ بْنَ سَهْلٍ وَمُحَيِّصَةَ بْنَ مَسْعُودٍ أَتَيَا خَيْبَرَ فَتَفَرَّقَا فِي النَّخْلِ، فَقُتِلَ عَبْدُ اللهِ بْنُ سَهْلٍ، فَجَاءَ عَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ وَحُوَيِّصَةُ وَمُحَيِّصَةُ ابْنَا مَسْعُودٍ إِلَى النَّبِيِّ - ﷺ - فَتَكَلَّمُوا فِي أَمْرِ صَاحِبِهِمْ فَبَدَأَ عَبْدُ الرَّحْمَنِ، وَكَانَ أَصْغَرَ الْقَوْمِ فَقَالَ النَّبِيُّ - ﷺ -: «كَبِّرِ الْكُبْرَ». -قَالَ يَحْيَى: لِيَلِىَ الكَلَامَ الأَكْبَرُ. فَتَكَلَّمُوا فِي أَمْرِ صَاحِبِهِمْ، فَقَالَ النَّبِيُّ - ﷺ -: «أَتَسْتَحِقُّونَ قَتِيلَكُمْ -أَوْ قَالَ: صَاحِبَكُمْ- بِأَيْمَانِ خَمْسِينَ مِنْكُمْ». قَالُوا: يَا رَسُولَ اللهِ، أَمْرٌ لَمْ نَرَهُ. قَالَ: «فَتُبْرِئُكُمْ يَهُودُ فِي أَيْمَانِ خَمْسِينَ مِنْهُمْ». قَالُوا: يَا رَسُولَ اللهِ قَوْمٌ كُفَّارٌ. فَوَدَاهُمْ رَسُولُ اللهِ - ﷺ - مِنْ قِبَلِهِ. قَالَ سَهْلٌ: فَأَدْرَكْتُ نَاقَةً مِنْ تِلْكَ الإِبِلِ، فَدَخَلَتْ مِرْبَدًا لَهُمْ فَرَكَضَتْنِى بِرِجْلِهَا.\nقَالَ اللَّيْثُ: حَدَّثَنِي يَحْيَى، عَنْ بُشَيْرٍ عَنْ سَهْلٍ، قَالَ يَحْيَى: حَسِبْتُ أَنَّهُ قَالَ مَعَ رَافِعِ بْنِ خَدِيجٍ، وَقَالَ ابْنُ عُيَيْنَةَ، حَدَّثَنَا يَحْيَى، عَنْ بُشَيْرٍ، عَنْ سَهْلٍ وَحْدَهُ. [انظر: ٢٧٠٢ - مسلم: ١٦٦٩ - فتح: ١٠/ ٥٣٥].\n\n٦١٤٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَخْبِرُونِي بِشَجَرَةٍ مَثَلُهَا مَثَلُ المُسْلِمِ، تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا، وَلَا تَحُتُّ وَرَقَهَا». فَوَقَعَ فِي نَفْسِي [أَنَّهَا] النَّخْلَةُ، فَكَرِهْتُ أَنْ أَتَكَلَّمَ وَثَمَّ أَبُو بَكْرٍ وَعُمَرُ، فَلَمَّا لَمْ يَتَكَلَّمَا قَالَ النَّبِيُّ - ﷺ -: «هِيَ النَّخْلَةُ». فَلَمَّا خَرَجْتُ مَعَ أَبِي قُلْتُ يَا أَبَتَاهْ وَقَعَ فِي نَفْسِي [أَنَّهَا] النَّخْلَةُ. قَالَ: مَا مَنَعَكَ أَنْ تَقُولَهَا؟ لَوْ كُنْتَ قُلْتَهَا كَانَ أَحَبَّ إِلَيَّ مِنْ كَذَا وَكَذَا. قَالَ: مَا مَنَعَنِي إِلاَّ أَنِّي لَمْ أَرَكَ وَلَا أَبَا بَكْرٍ تَكَلَّمْتُمَا، فَكَرِهْتُ. [انظر: ٦١ - مسلم: ٢٨١١ - فتح: ١٠/ ٢٥٣٦].","vol":"28","page":536},{"text":"ذكر فيه حديث رَافِع بْنِ خدِيجٍ، وَسَهْلِ بْنَ أَبِي حَثْمَةَ في القسامة، وقد سلف في بابها (^١). وموضع الحاجة منه: فَبَدَأَ عَبْدُ الرَّحْمَنِ، وَكَانَ أَصْغَرَ القَوْمِ فَقَالَ له - ﵇ -: \"كَبِّرِ الكُبْرَ\". قَالَ يَحْيَى: لِيَلِيَ الكَلَامَ الأَكْبَرُ.\nوحديث ابن عُمَرَ - ﵄ - (^٢) في النخلة؛ فَوَقَعَ فِي نَفْسِي أَنَّهَا النَّخْلَةُ، فَكَرِهْتُ أَنْ أَتَكَلَّمَ وَثَمَّ أَبُو بَكْرٍ وَعُمَرُ - ﵄ -.\nالشرح:\nإكرام الكبير وتقديمه في الكلام وجميع الأمور من آداب الإسلام ومعاني الأخلاق.\n(روى الحاكم من حديث أبي الزبير، عن جابر قال: قدم وفد جهينة على رسول الله - ﷺ - فقام غلام منهم، فقال - ﵇ -: \"فأين الكبراء\".\nونقل ابن طاهر في \"صفوة التصوف\" بإسناده إلى مسلم بن الحجاج أنه صححه.\nوروى الحاكم أيضًا من حديث أبي هريرة مرفوعًا: \"مَنْ لم يرحم صغيرنا ويعرف حقَّ كبيرنا فليس منَّا\". ثم قال: صحيح الإسناد (^٣).\nوأخرجه أبو داود (^٤) من حديث عبد الله بن عمرو) (^٥)، وذكر عبد الرزاق أن في الحديث: \"من تعظيم جلال الله أن يوقر ذو الشيب في الإسلام\" (^٦).\n_________\n(^١) سيأتي في القسامة برقم (٦٨٩٨).\n(^٢) ورد في (ص ٢) بعد هذِه الكلمة: (السالف قريبًا، وفي العلم قريبًا).\n(^٣) \"المستدرك\" ٤/ ١٧٨.\n(^٤) أبو داود (٤٩٤٣).\n(^٥) ما بين القوسين من (ص ٢).\n(^٦) \"جامع معمر\" ١١/ ١٣٨ (٢٠١٣٦).","vol":"28","page":537},{"text":"ولهذا المعنى قال - ﵇ -: \"كبر الكبر\" فأمر أن يبدأ الأكبر بالكلام، فكان ذَلِكَ سنة. إلا أنه دل معنى حديث ابن عمر أن معنى ذَلِكَ ليس على العموم وأنه إنما ينبغي أن يبدأ بالأكبر فيما يستوي في علم الصغير والكبير، فأما إذا علم الصغير ما يجهل الكبير فإنه ينبغي لمن كان عنده علم أن يذكره وينزع به وإن كان صغيرًا، ولا يعد ذَلِكَ منه سوء أدب ولا تنقصًا لحق الكبير في المتقدم عليه؛ لأنه - ﵇ - حين سأل أصحابه عن الشجرة التي شبهها بالمؤمن- وفيهم ابن عمر وغيره ممن كان دونه في السن- لم يوقف الجواب على الكبار فيهم خاصة، وإنما سأل جماعتهم ليجيب كلٌ بما علم، وعلى ذَلِكَ دل قول عمر لابنه: لو كنت قلتها كان أحب إليَّ من كذا وكذا؛ لأن عمر لا يحب ما يخالف أدب الإسلام وسننه. وقد كان يسأل ابن عباس وهو صبي (^١) مع المشيخة، وقد كان ذَلِكَ معدودًا في فضائله. وقد تقدم هذا المعنى في باب: الحياء في العلم من كتاب: العلم (^٢).\nفصل:\nقوله: (\"الكُبر\") بضم الكاف، قال الجوهري: قولهم هو كبر قومه أي: هو أقعدهم في النسب، قال: وفي الحديث: الولاء للكبر (^٣). وهو أن يموت ويترك ابنا وابن ابن، فالولاء للابن دون ابن الابن.\n_________\n(^١) ورد بهامش الأصل: لما كان عمر خليفة كان ابن عباس كبيرًا، وقد كان عمره لما توفي - ﷺ - ثلاث عشرة ودخل في أربع عشرة على الصحيح من أقوال العلماء. وبعدها خلافة الصديق سنتين وكسر، ثم عمر فكان شابًا، ولكن يتأتى كلام شيخنا على قول مرجوح.\n(^٢) في حديث رقم (١٣١).\n(^٣) رواه عبد الرزاق في \"المصنف\" ٩/ ٣٠، وابن أبي شيبة ٦/ ٢٩٧ - ١٩٨، والدارمي ٤/ ١٩٦٦ - ١٩٦٩ عن عمر، وعلي، وزيد، وابن مسعود موقوفًا.","vol":"28","page":538},{"text":"قال: والكبر في السنن، يقال: كبر يكبر كبرًا إذا أسن (^١).\nقال ابن التين: وقرأناه بضم. الكاف وسكون الباء. قال: وإنما يكون أولى إذا لم يكن الصغير أدرى ولا أفهم، وإن كان الصغير أعلم وأفضل فهو أولى؛ بدليل حديث ابن عمر - ﵄ -، وهو كما قال، وقد سلف.\nفصل:\nفي الحديث الأول إثبات القسامة، وأن القول قول المدعي مع يمينه، وقد سلف ذَلِكَ مع إنكار أبي حنيفة لها.\nوقوله: (فدخلتْ مربدًا لهم) يريد (لإحدى) (^٢) الإبل أو القوم، أو يكون صوابه لهن، وهو الموضع تحبس فيه الإبل.\n_________\n(^١) \"الصحاح\" ٢/ ٨٠١ - ٨٠٢ مادة [كبر].\n(^٢) ورد بهامش الأصل: لعله لأصحاب.","vol":"28","page":539},{"text":"<span data-type='title' id=toc-3714>٩٠ - باب مَا يَجُوزُ مِنَ الشِّعْرِ وَالرَّجَزِ وَالْحُدَاءِ وَمَا يُكْرَهُ مِنْهُ</span>\nوَقَوْلِهِ: ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (٢٢٥) وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (٢٢٦) إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ (٢٢٧)﴾ [الشعراء: ٢٢٤ - ٢٢٧]. قَالَ ابن عَبَّاسٍ فِي كُلِّ لَغْوٍ يَخُوضُونَ.\n\n٦١٤٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ مَرْوَانَ بْنَ الْحَكَمِ أَخْبَرَهُ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ أَخْبَرَهُ، أَنَّ أُبَيَّ بْنَ كَعْبٍ أَخْبَرَهُ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ مِنَ الشِّعْرِ حِكْمَةً». [١٠/ ٥٣٧].\n\n٦١٤٦ - حَدَّثَنَا أَبُو نُعَيْمٍ حَدَّثَنَا سُفْيَانُ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ سَمِعْتُ جُنْدَبًا يَقُولُ بَيْنَمَا النَّبِيُّ - ﷺ - يَمْشِي إِذْ أَصَابَهُ حَجَرٌ فَعَثَرَ فَدَمِيَتْ إِصْبَعُهُ فَقَالَ:\n«هَلْ أَنْتِ إِلاَّ إِصْبَعٌ دَمِيتِ … وَفِي سَبِيلِ اللهِ مَا لَقِيتِ».\n\n٦١٤٧ - حَدَّثَنَا ابْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْمَلِكِ، حَدَّثَنَا أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: «أَصْدَقُ كَلِمَةٍ قَالَهَا الشَّاعِرُ: كَلِمَةُ لَبِيدٍ: أَلَا كُلُّ شَيْءٍ مَا خَلَا اللهَ بَاطِلُ. وَكَادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ\" [انظر: ٣٨٤١ - مسلم: ٢٢٥٦ - فتح: ١٠/ ٥٣٧].\n\n٦١٤٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - إِلَى خَيْبَرَ، فَسِرْنَا لَيْلًا، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ لِعَامِرِ بْنِ الأَكْوَعِ: أَلَا تُسْمِعُنَا مِنْ هُنَيْهَاتِكَ؟ قَالَ: وَكَانَ عَامِرٌ رَجُلًا شَاعِرًا، فَنَزَلَ يَحْدُو بِالْقَوْمِ يَقُولُ:\nوَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا … اللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا","vol":"28","page":540},{"text":"فَاغْفِرْ فِدَاءٌ لَكَ مَا اقْتَفَيْنَا … فَاغْفِرْ فِدَاءٌ لَكَ مَا اقْتَفَيْنَا\nإِنَّا إِذَا صِيحَ بِنَا أَتَيْنَا … وَأَلْقِيَنْ سَكِينَةً عَلَيْنَا\nوَبِالصِّيَاحِ عَوَّلُوا عَلَيْنَا.\nقَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ هَذَا السَّائِقُ؟». قَالُوا: عَامِرُ بْنُ الأَكْوَعِ. فَقَالَ: «يَرْحَمُهُ اللهُ». فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: وَجَبَتْ يَا نَبِيَّ اللهِ، لَوْ أَمْتَعْتَنَا بِهِ. قَالَ: فَأَتَيْنَا خَيْبَرَ فَحَاصَرْنَاهُمْ حَتَّى أَصَابَتْنَا مَخْمَصَةٌ شَدِيدَةٌ، ثُمَّ إِنَّ اللهَ فَتَحَهَا عَلَيْهِمْ، فَلَمَّا أَمْسَى النَّاسُ الْيَوْمَ الَّذِي فُتِحَتْ عَلَيْهِمْ أَوْقَدُوا نِيرَانًا كَثِيرَةً. فَقَالَ: رَسُولُ اللهِ - ﷺ -: «مَا هَذِهِ النِّيرَانُ؟ على أَيِّ شَيْءٍ تُوقِدُونَ؟». قَالُوا: عَلَى لَحْمٍ. قَالَ: «على أَيِّ لَحْمٍ؟». قَالُوا: عَلَى لَحْمِ حُمُرٍ إِنْسِيَّةٍ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَهْرِقُوهَا وَاكْسِرُوهَا». فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ أَوْ نُهَرِيقُهَا وَنَغْسِلُهَا؟ قَالَ: «أَوْ ذَاكَ». فَلَمَّا تَصَافَّ الْقَوْمُ كَانَ سَيْفُ عَامِرٍ فِيهِ قِصَرٌ، فَتَنَاوَلَ بِهِ يَهُودِيًّا لِيَضْرِبَهُ، وَيَرْجِعُ ذُبَابُ سَيْفِهِ، فَأَصَابَ رُكْبَةَ عَامِرٍ، فَمَاتَ مِنْهُ، فَلَمَّا قَفَلُوا قَالَ سَلَمَةُ: رَآنِي رَسُولُ اللهِ - ﷺ - شَاحِبًا. فَقَالَ لِي «مَا لَكَ؟». فَقُلْتُ: فِدًى لَكَ أَبِي وَأُمِّي، زَعَمُوا أَنَّ عَامِرًا حَبِطَ عَمَلُهُ. قَالَ: «مَنْ قَالَهُ؟». قُلْتُ: قَالَهُ فُلَانٌ وَفُلَانٌ وَفُلَانٌ، وَأُسَيْدُ بْنُ الْحُضَيْرِ الأَنْصَاريُّ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «كَذَبَ مَنْ قَالَهُ، إِنَّ لَهُ لأَجْرَيْنِ -وَجَمَعَ بَيْنَ إِصْبَعَيْهِ- إِنَّهُ لَجَاهِدٌ مُجَاهِدٌ، قَلَّ عَرَبِيٌّ نَشَأَ بِهَا مِثْلَهُ». [انظر: ٢٤٧٧ - مسلم: ١٨٠٢ - فتح: ١٠/ ٥٣٧].\n\n٦١٤٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: أَتَى النَّبِيُّ - ﷺ - على بَعْضِ نِسَائِهِ وَمَعَهُنَّ أُمُّ سُلَيْمٍ، فَقَالَ: «وَيْحَكَ يَا أَنْجَشَةُ، رُوَيْدَكَ سَوْقًا بِالْقَوَارِيرِ». قَالَ أَبُو قِلَابَةَ: فَتَكَلَّمَ النَّبِيُّ - ﷺ - بِكَلِمَةٍ لَوْ تَكَلَّمَ بَعْضُكُمْ لَعِبْتُمُوهَا عَلَيْهِ: قَوْلُهُ: «سَوْقَكَ بِالْقَوَارِيرِ». [انظر: ٦١٦١، ٦٢٠٢، ٦٢٠٩، ٦٢١٠، ٦٢١١ - مسلم: ٢٣٢٣ - فتح: ١٠/ ٥٣٨].\n(الرجز) -بفتح الراء والجيم-: اختلف في كونه شعرًا، ولهذا حسن من البخاري عطفه على الشعر. قال ابن التين: هو من الشعر. وقيل:","vol":"28","page":541},{"text":"لا، وإنما هو الكلام السجع؛ وذلك أنه يقال لصانعه: راجز، ولا يقال: شاعر.\nو(الحُداء) بضم الحاء والمد: مصدر، يقال: حدوت الإبل حدوًا وحداء، وهو سوق الإبل والغناء لها، مثل: دعوت دعاء، ويقال للشمال: حدوًا؛ لأنها تدعو السحاب. (وحكى الأزهري وغيره: كسر الحاء أيضًا وأول من اتخذه قريش) (^١).\nثم ذكر البخاري قوله تعالى: ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ إلى آخر الآية: ﴿فِي كُلِّ وَادٍ يَهِيمُونَ﴾ [الشعراء: ٢٢٤ - ٢٢٥].\n(قال ابن عباس: في كل لغو يخوضون).\nقال ابن عباس: ﴿الْغَاوُونَ﴾: الرواة، وقال الضحاك: هما اثنان تهاجيا على عهد رسول الله - ﷺ -: أحدهما أنصاري، وكان مع كل واحد منهما جماعة، وهم الغواة أي: السفهاء. وقال عكرمة: هم الذين يتبعون الشاعر. وروى ابن أبي نجيح عن مجاهد: ﴿الْغَاوُونَ﴾: الشياطين. وروي عنه: هم الذين يتبعون ويروون شعرهم (^٢).\nونقل ابن بطال عن أهل التأويل -منهم ابن عباس وغيره- أنهم شعراء المشركين يتبعهم غواة الناس، ومردة الشياطين وعصاة الجن، ويروون شعرهم؛ لأن الغاوي لا يتبع إلا غاويًا مثله. وقول ابن عباس: (في كل لغو يخوضون). وقيل: في كل واحد من القول يهيمون. قال أبو عبيدة: الهائم: المخالف للقصد في كل شيء (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) انظر \"تفسير الطبري\" ٩/ ٤٨٨ - ٤٨٩، \"تفسير ابن أبي حاتم\" ٩/ ٢٨٣١ - ٢٨٣٢.\n(^٣) \"مجاز القرآن\" ص ٩١.","vol":"28","page":542},{"text":"(يمرحون) (^١) ويمرقون ويسرعون بما ليس في الممدوح والمذموم.\nوقوله: ﴿إِلَّا الَّذِينَ آمَنُوا﴾ [الشعراء: ٢٢٧] قال ابن عباس: يعني: ابن رواحة وحسانًا. وقوله: ﴿وَذَكَرُوا اللهَ كَثِيرًا﴾ أي: في شعرهم، وقيل: في خلال كلامهم للناس، وقيل: لم يشغلهم الشعر عن ذكر الله. ﴿وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا﴾ أي: ردوا على الكفار الذين كانوا يهجونه.\nقال الطبري: ولا خلاف في أن حكم المستثنى مخالف لحكم المستثنى منه، فوضح أن المذموم من الشعراء غير الذين آمنوا وعملوا الصالحات، وأن الذين آمنوا وعملوا الصالحات منهم محمودون غير مذمومين (^٢).\nثم ذكر فيه أحاديث:\nأحدها:\nحديث شُعَيْبٍ، عَنِ الزُّهْرِيِّ، عن أبي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، عن مَرْوَانَ بْنِ الحَكَمِ عن عَبْدِ الرَّحْمَنِ بْنَ الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ عن أُبَيِّ بْنِ كَعْبٍ - ﵁ - أن النبي - ﷺ - قَالَ: \"إِنَّ مِنَ الشِّعْرِ حِكْمَةً\".\nيعني: كلامًا نافعًا يمنع من الجهل والسفه، وينهى عنهما، وهو من أفراده، وعزاه إليه المزي في \"أطرافه\" (^٣) إلى الأدب (^٤)، وقد علمت أنه في كتاب البر والصلة، وأخرجه أيضًا أبو داود وابن ماجه من حديث يونس بن زيد، عن الزهري به (^٥).\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح ابن بطال\" ٩/ ٣٢١ - ٣٢٢.\n(^٣) \"تحفة الأشراف\" ١/ ٣١ (٥٩).\n(^٤) في هامش الأصل: تقدم الجواب عنه في أول كتاب البر والصلة فاعلمه.\n(^٥) أبو داود (٥٠١٠)، وابن ماجه (٣٧٥٥).","vol":"28","page":543},{"text":"ورواه إبراهيم بن سعد أيضًا عن الزهري به، وقال: عبد الله بن الأسود بن عبد يغوث (^١)، قال غير واحد عن إبراهيم بن سعد كذلك. وهو معدود من أوهامه.\nورواه أبو عمر الحوضي، وأبو معمر الهذلي (^٢)، وعبد العزيز بن أبي سلمة العمري، عن إبراهيم بن سعد، فقالوا: عن عبد الرحمن بن الأسود على الصواب. وتابعهم يزيد بن هارون، إلا أنه أسقط مروان بن الحكم من إسناده (^٣).\nوكذلك رواه الوليد بن محمد الموقري عن الزهري (^٤)، وروي عن عبد الرحمن بن مهدي، عن إبراهيم بن سعد بالوجهين جميعًا، وذكر فيه مروان بن الحكم. ورواه معمر عن الزهري. واختلف عليه فيه فقال رباح بن زيد الصنعاني عن معمر كرواية الجماعة (^٥). وقال علي بن بحر بن بري: عن هشام بن يوسف، عن معمر بإسناده عن عبد الله بن الأسود، كما هو المشهور عن إبراهيم بن سعد، وقال عبد الله بن المبارك وعبد الرزاق (^٦): عن معمر، عن الزهري عن عروة، عن مروان، عن عبد الرحمن بن الأسود، عن أبي بن كعب (^٧).\n_________\n(^١) رواه أحمد ٥/ ١٢٥.\n(^٢) رواه عبد الله بن أحمد في زوائده على \"المسند\" ٥/ ١٢٦.\n(^٣) رواه أحمد ١/ ١٢٥ عن يزيد بن هارون، به. وذكر فيه: مروان بن الحكم.\n(^٤) رواه عبد الله بن أحمد في زوائده على \"المسند\" ٥/ ١٢٦، ولم يذكر فيه مرواه بن الحكم.\n(^٥) رواه أحمد ٥/ ١٢٥.\n(^٦) \"جامع معمر\" ١١/ ٢٦٣ (٢٠٤٩٩)، ومن طريقه رواه أحمد ٥/ ١٢٥.\n(^٧) من قوله: قال غير واحد إلى قوله: أبي بن كعب قاله المزي في \"تحفة الأشراف\" ١/ ٣١ - ٣٢.","vol":"28","page":544},{"text":"الحديث الثاني:\nحديث جندب - ﵁ -: بَيْنَمَا النَّبِيُّ - ﷺ - يَمْشِي إِذْ أَصَابَهُ حَجَرٌ فَعَثَرَ فَدَمِيَتْ إِصْبَعُهُ فَقَالَ:\n\"هَلْ أَنْتِ إِلَّا إِصْبَعٌ دَمِيتِ … وَفِي سَبِيلِ اللهِ مَا لَقِيتِ\"\nقد سلف أنه قول ابن رواحة تمثل به رسول الله - ﷺ -. والأصبع يذكر ويؤنث، وفيها عشر لغات: تثليث الهمزة والباء والعاشرة أصبوع. واقتصر ابن التين على خمس منها.\nالحديث الثالث:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"أَصْدَقُ كَلِمَةٍ قَالَهَا الشَّاعِرُ كَلِمَةُ لَبِيدٍ: أَلَا كُلُّ شَيْءٍ مَا خَلَا اللهَ بَاطِلُ. وَكادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ\".\nيريد: أصدق قسم، \"وما خلا\": كلمة يستثنى بها وينصب ما بعدها و(يجر) (^١)، وأما ما خلا أي: وما كان (فيه) (^٢) من ملائكة وكتب ورسل ونبيين واليوم الآخر والجنة والنار ليسوا بباطل، وهذا من اختصار العرب.\nوالقسم الثاني وهو: وكل نعيم لا محالة زائل، فعابه بعض الصحابة وقال: نعيم الآخرة لا ينفد.\n_________\n(^١) ورد في هامش الأصل تعليق نصه: لعله خطأ، فإنه ينصب ما بعدها فقط.\nقلت: يلزم النصب إذا تقدمت عليها -أي: على خلا- (ما) المصدرية، باعتباره مفعولًا به لفعل الاستثناء. أما إذا لم تتقدم (ما) المصدرية على (خلا - عدا - حاشا) فيجوز اعتبارها أفعالًا جامدة تنصب المستثنى، مفعولًا لها، ويجوز اعتبارها حروف جر والمستثنى مجرور بها. وانظر \"النحو الوافي\" ٢/ ٣٣٠.\n(^٢) في (ص ٢): لله.","vol":"28","page":545},{"text":"قال الداودي: والذي يدخل في هذا يدخل في القسم الأول كما تقدم. ومعناه: نعيم الدنيا. ولبيد: هو ابن ربيعة بن عامر بن مالك بن جعفر بن كلاب بن ربيعة بن عامر بن صعصعة.\nقال أبو عمر: وهو شعر حسن، فيه ما يدل على أنه قاله في الإسلام، وهو قوله:\nوكل امرئ يومًا سيعلم سعيه … إذا كشفت عند الإله المحاصل\nوقد قال أكثر أهل الأخبار: إن لبيدًا لم يقل شعرًا منذ أسلم. وقال بعضهم: لم يقل في الإسلام إلا قوله:\nالحمد لله إذ لم يأتني أجلي … حَتَّى اكتسيت من الإسلام سربالا\nوهذا البيت لقردة بن نفاثة في أبيات. وقيل البيت الذي قاله:\nما عاتب المرء الكريم كنفسه … والمرء يصلحه القرين الصالح (^١)\nوقد ذكر ابن عساكر له مرثية في رسول الله - ﷺ - ذكرها ابن عساكر، ومديحًا فيه بيت في ديوانه من غير رواية ابن السكري.\nوقال المبرد: كان شريفًا في الجاهلية والإسلام، وكان نذر ألا تهب الصبا إلا نحر وأطعم (^٢)، وهو من فحول الشعراء ومن المؤلفة أيضًا، عمَّر، مات بعد المائة، إما وأربعين أو سبع (وخمسين) (^٣).\nوقوله: \"وكاد أمية بن أبي الصلت أن يسلم\" أي: لأن ألفاظه حكمة. ويقال إنه الذي نزل فيه ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا﴾ [الأعراف: ١٧٥] قاله عبد الله بن عمرو.\n_________\n(^١) \"الاستيعاب\" ٣/ ٣٩٢ - ٣٩٣.\n(^٢) \"الكامل في اللغة والأدب\" ٢/ ٧١.\n(^٣) من (ص ٢).","vol":"28","page":546},{"text":"وقال ابن عباس: هو بلعام من بني إسرائيل.\nوقال عكرمة: هو من كبار اليهود والنصارى لم يصح إسلامه (^١).\nوروي أن أمية هذا رأته ابنتاه في المنام نسرين، كشطا سقف بيته فشق أحدهما عن قلبه، فقال له الآخر: أوعى؟ قال: وعى. (قال: أزكى؟ قال: أبى) (^٢): فقال: ذَلِكَ خير أريد بأبيكما فلم يقبله (^٣).\nالحديث الرابع:\nحديث سَلَمَةَ بْنِ الأَكْوَعِ السالف في غزوة خيبر وفيه: اللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا إلى آخره.\nوقوله: (فرجع ذباب سيفه) أي: طرفه الذي يضرب به.\nوقوله: (قال سلمة: فرأى رسول الله - ﷺ - شاحبًا)، الشاحب: المتغير اللون والجسم؛ لعارض من مرض أو سفر ونحوهما، وقد شحب يشحب شحوبًا فهو شاحب، ولا يصح أن يكون بالجيم كما قاله ابن التين.\nقال الجوهري: شَجَبَ يشْجَب: إذا (حزن) (^٤) أو هلك، فهو شَجِب. وشَجَب يشْجُب بالضم هو شاجب. أي: هالك (^٥)، والمروي بالحاء المهملة.\n_________\n(^١) انظر \"تفسير عبد الرزاق\" ١/ ٢٢٧، \"تفسير الطبري\" ٦/ ١١٨ - ١٢٠، \"معاني القرآن\" للنحاس ٣/ ١٠٥.\n(^٢) في الأصل: (قال: إن كان يا حموتاه) والمثبت من \"تفسير عبد الرزاق\".\n(^٣) رواه عبد الرزاق في \"تفسيره\" ١/ ٢٢٧ (٩٥٩).\n(^٤) من (ص ٢) وفي الأصل: حرى.\n(^٥) \"الصحاح\" ١/ ١٥١.","vol":"28","page":547},{"text":"الحديث الخامس:\nحديث أَنَسٍ - ﵁ -: أَتَى النَّبِيُّ - ﷺ - عَلَى بَعْضِ نِسَائِهِ -وَمَعَهُنَّ أُمُّ سُلَيْمٍ- فَقَالَ: \"وَيْحَكَ يَا أَنْجَشَةُ، رُوَيْدَكَ سَوْقًا بِالْقَوَارِيرِ\". قَالَ أَبُو قِلَابَةَ: فَتَكَلَّمَ النَّبِيُّ - ﷺ - بِكَلِمَةٍ لَوْ تَكَلَّمَ بَعْضُكُمْ لَعِبْتُمُوهَا عَلَيْهِ: قَوْلُهُ: \"سَوْقَا بِالْقَوَارِيرِ\".\nالشرح:\nالشعر والرجز والحداء كسائر الكلام، فما كان فيه ذكر تعظيم الرب ووحدانيته وقدرته وإيثار طاعته وتصغير الدنيا والاستسلام له تعالى، كنحو ما أورده البخاري في الباب فهو حسن مرغب فيه، وهو الذي قال فيه - ﵇ -: \"إن من الشعر حكمة\". وما كان منه كذبًا أو فحشًا فهو الذي ذمه الله ورسوله. وقال الشافعي: الشعر كلامه حسنه كحسن الكلام وقبيحه كقبيحه (^١). قُلْتُ: وهو حديث مرفوع (^٢)، وسماع الحُداء ونشيد الأعراب لا بأس به؛ فإن الشارع قد سمعه وأقره ولم ينكره.\nوهذا الباب رد على من نهى عن قليل الشعر وكثيره، واعتلوا بحديث جبير بن مطعم - ﵁ - عن النبي - ﷺ -: أنه كان إذا افتتح الصلاة يستعيذ من الشيطان من همزه ونفخه ونفثه (^٣)، فسره عمرو بن مرة في رواية. فقال: نفثه: الشعر ونفخه: الكبر وهمزه الموت (^٤). أي: الجنون، وبحديث أبي أمامة الباهلي أنه - ﵇ - قال: لما أنزل إبليس إلى الأرض\n_________\n(^١) \"الأم\" ٦/ ٢١٢.\n(^٢) رواه البخاري في \"الأدب المفرد\" ص ٣٠١ (٨٦٥) من حديث عبد الله بن عمرو مرفوعًا.\n(^٣) رواه أبو داود (٧٦٤).\n(^٤) رواه ابن ماجه (٨٠٧).","vol":"28","page":548},{"text":"قال: يا رب اجعل لي قرآنًا، قال: الشعر .. وذكر الحديث (^١). وبحديث ابن لهيعة عن أبي قبيل قال: سمعت عبد الله بن عمر - ﵄ - يقول: من قال ثلاثة أبيات من الشعر من تلقاء نفسه لم يدخل الفردوس.\nقال الأعمش: تمثل مسروق بأول بيت شعر ثم سكت فقيل له: لم سكت؟ قال: أخاف أن أجد في صحيفتي شعرًا (^٢). وقال ابن مسعود: الشعر مزامير الشيطان (^٣). وكان الحسن لا ينشده (^٤).\nقال الطبري: وهذِه أخبار واهية، والصحيح في ذَلِكَ أنه - ﵇ - كان يتمثل أحيانًا بالبيت فقال: \"هل أنت إلا أصبع\" إلى آخره. وقال: \"أصدق كلمة قالها الشاعر\". تمثل بأول البيت وترك آخره. وقالت عائشة - ﵂ -: كان النبي - ﷺ - يتمثل من الشعر: ويأتيك بالأخبار من لم تزود (^٥). وكان عامر بن الأكوع يحدو بالشعر بحضرته المشرفة. وقال: \"من هذا السائق؟ \" قالوا: عامر. فقال: \"يرحمه الله\".\nوأمر حسان بن ثابت وغيرُه بهجاء المشركين، وأعلمهم أن (لهم على ذَلِكَ) (^٦) جزيل الأجر وقال: \"هو أشد عليهم من نضح النبل\" (^٧).\n_________\n(^١) رواه الطبراني ٨/ ٢٠٧ (٧٨٣٧)، وقال الهيثمي في \"المجمع\" ٨/ ١١٩: فيه علي بن يزيد الألهاني، وهو ضعيف.\n(^٢) رواه ابن أبي شيبة ٥/ ٢٨٣ (٢٦٠٨١)، وهناد في \"الزهد\" ٢/ ٥٤٢ (١١٢٠).\n(^٣) رواه هناد في \"الزهد\" ١/ ٢٨٦ (٤٩٧).\n(^٤) رواه عبد الرزاق في \"جامع معمر\" ١١/ ٢٦٤ - ٢٦٥ (٢٠٥٠٣).\n(^٥) رواه الترمذي (٢٨٤٨)، وأحمد ٦/ ١٥٦. وقال الترمذي: هذا حديث حسن صحيح.\n(^٦) في الأصل: له على كلٍ. والمثبت من (ص ٢).\n(^٧) ذكره ابن عبد البر في \"الاستيعاب\" ١/ ٤٠٣، وروى الترمذي (٢٨٤٧)، والنسائي ٥/ ٢٠٢ - ٢٠٣ من حديث أنس، أنه - ﷺ - قاله لعبد الله بن رواحة، بلفظ: \"فلهو أسرع فيهم من نضح النبل\".","vol":"28","page":549},{"text":"وذكر الطبري عن عمر وعلي وجلة الصحابة - ﵃ - أنهم أنشدوا الأشعار. وتمثل معاوية بالشعر (^١). وكان ابن أبي مليكة وعكرمة ينشدانه. وكان ابن أبي ملكية ينشد به والمؤذن يقيم. وعن ابن سيرين أنه كان ينشد الشعر الرقيق.\nوقال معمر: سمعت الزهري وقتادة ينشدان الشعر. قال قتادة: وكان ابن مسعود ربما تمثل بالبيت من وقائع العرب (^٢). قال شعبة: وكان قتادة ينشد الشعر فأقول له: أنشدك بيتًا وتحدثني بحديث (^٣).\nفصل:\nوقول عامر: (فاغفر فداءً لك ما اقتفينا.). أي: اتبعنا من الصالحين. زعم بعض الغفلة أن قوله: فداء لك. تصحيف لا يجوز أن يقال ذَلِكَ لله، وليس كما ظن، والشعر صحيح. والمعنى: فاغفر ما اقتفينا أي: ما ارتكبنا من الذنوب. تقول العرب: قفوت الشيء قفوًا: اتبعت أثره. ومنه قوله تعالى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [الإسراء: ٣٦] وقوله: (فداءً لك) دعاء منه ربه أن يفديه من عقابه على ما اقترف من ذنوب، فكأنه قال: اللهم اغفر لي وافدني منه فداءً لك أي: من عندك فلا تعاقبني. وقوله: (لك) يبين الفاعل للفداء المعني بالدعاء كما تقول في الدعاء: سقيا لك. فـ (لك) ههنا مذكور لتبين المعنى بالدعاء له، والمعنى سقاك الله، فكذلك قوله: (فداءً لك) معناه: افدنا من عقابك.\n_________\n(^١) رواه ابن أبي الدنيا في كتاب \"المحتضرين\" (٧٣).\n(^٢) \"جامع معمر\" ١١/ ٢٥٦ (٢٠٥٠٣، ٢٠٥٠٤).\n(^٣) رواه أبو نعيم في \"الحلية\" ٧/ ١٥٤.","vol":"28","page":550},{"text":"وقد ذكر البخاري في غزوة خيبر بلفظ (ما أبقينا) (^١) أي: من الذنوب، أي: ما تركناه مكتوبًا علينا، ونحو ذَلِكَ. (فداءٌ لك) بالرفع والخفض أيضًا. فوجه الرفع: أن يكون خبر ابتداء مضمر أي: نحن فداءٌ لك كأنك قُلْتَ: نحن لتفدنا أو افدنا، كما تقول: نحن ارحمنا، وزيدًا ارحمه. ومن خفض فداءً شبهه بأمس، فبناه على الكسر كبناء الأصوات عليه نحو قولهم: قال: الغراب غاق والخيل طاق، وأنشد سيبويه:\nمهلًا فداء لك الأقوام كلهم (^٢) .............................\nوتقديره: اغفر افدنا.\nفصل:\nوقول الرجل (^٣): (وجبت يا رسول الله). يعني: الجنة فهو من دعائه لعامر بالرحمة أنه يستشهد في تلك الغزاة، ويكون من أهل الجنة، كما فهم ابن عباس من قوله: ﴿وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللهِ أَفْوَاجًا (٢)﴾ [النصر: ٢] الآية حضور أجله - ﵇ -، فلذلك قال الرجل: وجبت يا رسول الله، ثم قال: هلا أمتعتنا به. وقوله: (لولا أمتعتنا به). أي: هلا، ومعناه: التحضيض.\n_________\n(^١) سلف برقم (٤١٩٦) كتاب: المغازي.\n(^٢) وهو للنابغة الذبياني، وشطره الثاني: وما أثمر من مالإ ومن ولد. انظر: \"ديوان النابغة\".\n(^٣) ورد بهامش الأصل: الرجل هو عمر بن الخطاب كما صرح به مسلم في \"صحيحه\" [قلت: برقم (١٨٠٧)].","vol":"28","page":551},{"text":"فصل:\nقوله (\"إن له لأجرين، إنه لجاهد مجاهد\") أي: جاد في الأجر مجتهد فيه مبالغ ومجاهد في سبيل الله، ويحتمل أن يكون لما أمات نفسه وقتلها في سبيله تفضل الله عليه بأن ضاعف أجره مرتين أو أخذ الأجرين لموته في سبيل الله. والآخر لما كان يحدو به القوم من شعره ويدعو الله في ثباتهم عند لقاء عدوهم وذلك تحضيض للمسلمين وتقوية لنفوسهم. وقد روي هذا المعنى مرفوعًا. روى معمر، عن الزهري، عن عبد الرحمن بن كعب بن مالك، عن أبيه أنه قال لرسول الله - ﷺ -: إن الله قد أنزل في الشعر ما أنزل. قال: \"إنَّ المؤمنَ يجاهدُ بنفسه ولسانه، والذي نفسي بيده لكأنما تَرْمون به نضح النبل\" (^١).\nوتأويل سلمة ومن معه أن عامرًا حبط عمله؛ لقوله تعالى: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ [النساء: ٢٩] فحملوا الخطأ على العمد، قيل: ويحتمل أن يكون هذا قبل نزول: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾ [النساء: ٩٢].\nفصل:\nقوله: (ألا تسمعنا من هنيهاتك). العرب تقول لكل شيء صغير: هنة، والهنوات من الكلام: ما صغر منها ولم يكن له كبير معنى، كما قال الشاعر:\n......... على هنوات كلها تتابع\nيريد: على صغار من الكلم المستحق بها القطيعة. والهنة: كل شيء صغير برز من عظم شيء أو بان منه. كزمعة ظلف الشاة، وحلمة الثدي\n_________\n(^١) \"جامع معمر\" ١١/ ٢٦٣ (٢٠٥٠٠).","vol":"28","page":552},{"text":"والضرع، ويجوز أن يقال: هنية وهنيهة.\nقال الجوهري: في فلان هنات أي: خصلات شر (^١). وهنيهات: تصغير، كأنه قال له: أسمعنا من أشعارك وغنائك. وفي كتاب الدعاء: ألا أسمعتنا من هنياتك (^٢). ويقال ذَلِكَ؛ للبرهة من الدهر أيضًا.\nفصل:\nوقوله - ﵇ -: \"يا أنجشة رويدك سوقًا بالقوارير\" القوارير هنا: كناية عن النساء الذين على الإبل، أمره بالرفق في الحداء والإنشاد؛ لأن الحداء يحث الإبل حَتَّى تسرع السير، فإذا مشت الإبل رويدًا أمن على النساء السقوطُ.\nوتشبيهه - ﵇ - النساء بالقوارير من الاستعارة البديعة؛ لأن القوارير أسرع الأشياء تكسرًا، فأفادت الاستعارة ههنا من الحض على الرفق بالنساء في السير ما لم تفده الحقيقة؛ لأنه لو قال: ارفق في مشيك بهن أو ترسَّل، لم يفهم من ذَلِكَ أن التحفظ بالنساء كالتحفظ بالقوارير، كما فهم ذَلِكَ من الاستعارة؛ لتضمنها من المبالغة في الرفق ما لم تتضمنه الحقيقة.\nفصل:\nأنشجة: غلام أسود لرسول الله - ﷺ -، ذكروه في الصحابة، وهو من الأفراد، كان في سوقه عنف، فأمره أن يرفق بالمطايا يسوقها كما يسوق الدابة إذا حملت القوارير، قاله ابن التين. وليس كتأويل البخاري أنه كان\n_________\n(^١) \"الصحاح\" ٦/ ٢٥٣٧ مادة [هنو].\n(^٢) سيأتي برقم (٦٣٣١) باب: قول الله تعالى ﴿وَصَلِّ عَلَيْهِمْ﴾ بلفظ: (لو أسمعتنا).","vol":"28","page":553},{"text":"يحدو. وسيأتي في باب: ويلك، أنه كان يحدو (^١). وقال في حديث بعد: وكان حسن الصوت (^٢).\nفصل:\nالقوارير: جمع قارورة من الزجاج. قال الهروي: شبههن بذلك؛ لضعف عزائمهن، والقوارير يسرع الكسر إليها. وكان أنجشة ينشد من القريض. والرجز ما فيه تشبب فلم يأمن أن يصيبهن أو يقع بقلوبهن حداؤه، فأمره بالكف؛ خوف ذَلِكَ (^٣).\nفصل:\nقوله: (اللهم لولا أنت ما اهتدينا). هذا ليس بشعر ولا رجز ولا موزون (^٤)، وقوله: (فاغفر فدى لك ما اقتفينا). صوابه فداء بالمد وكسر الفاء، وبه ينون على ما قبله، ومن قصر فدى فتح الفاء، ومنهم من يكسر (^٥) فداءٍ بالتنوين إذا جاور لام الجر خاصة تقول: فداء لك؛ لأنه نكرة يريدون به معنى الدعاء.\nفصل:\nقوله: (\"قَلَّ عربي نشأ بها مثله\") يعني عليها.\n_________\n(^١) سيأتي برقم (٦١٦١).\n(^٢) سيأتي برقم (٦٢١١) باب: المعاريض.\n(^٣) \"النهاية في غريب الحديث\" ٤/ ٣٩.\n(^٤) هذا الكلام قاله ابن التين وتعقبه ابن حجر في \"الفتح\" ١٠/ ٥٤٣ قائلًا: وليس كما قال، بل هو رجز موزون وإنما زيد في أوله سبب خفيف ويسمى الخزم بالمعجمتين اهـ، وقال العيثني في \"عمدة القاري\" ٣٤١: قوله: (اللهم لولا أنت ما اهتدينا) إلى آخره. رجز.\n(^٥) ورد بهامش الأصل: وقد قدَّم شيئًا من ذلك.","vol":"28","page":554},{"text":"وذكره ابن التين بلفظ: \"نشأ بها\". أي: كبر عليها؛ لأن النشأة البداءة، ثم ذكر (ما) (^١) بدأنا رواية عن الداودي، وذكره في غزوة خيبر: \"مشى\" (^٢) من المشي.\nفصل:\nوقوله: \"رويدك\" أي: أمهل، وحركت الدال؛ لالتقاء الساكنين وتنصب نصب المصادر، وهو تصغير ترخيم من أرود يرود روادًا، وتقول: رويدك عمرًا، فالكاف للخطاب لا موضع لها من الإعراب؛ لأنها ليست باسم، و(رويد) غير مضافة إليها ومتعدٍّ إلى عمرو؛ لأنه اسم سمي به الفعل، فعمل عمل الأفعال، وتفسير رويدًا: مهلًا، وتفسير رويدك: أمهل؛ لأن الكاف إنما تدخله إذا كان بمعنى أفعل، قاله الجوهري (^٣).\nفصل:\nوقوله: (لو تكلم بعضكم لعبتموها عليه). قال الداودي: إنما قاله لأهل العراق، لما فيهم من التكلف والزهو ومعارضة الحق بالباطل.\nفصل:\nقوله: (فتناول به يهوديًّا ليضربه). إلى آخره.\n(فيه) (^٤) -كما قال أبو عبد الملك-: دليل على أن من لم يعرف قاتله لا يودى، كقول أهل العراق. واحتجوا بقوله: لا يفرجنا في الإسلام\n_________\n(^١) مكررة بالأصل.\n(^٢) سيأتي برقم (٤١٩٦) كتاب: المغازي.\n(^٣) \"الصحاح\" ٢/ ٤٧٩.\n(^٤) من (ص ٢).","vol":"28","page":555},{"text":"مفرجًا. أي: لا (يترك) (^١) قتيل بلا دية، وإن لم يعرف قاتله وداه المسلمون، فهذا لم يده. والأصمعي يرويه: مفرحا. بالحاء، وينكر الجيم. وقيل: هما روايتان بالجيم معناه كما تقدم. وقال أبو عبيدة: وهو الذي إذا جنى أدى عنه بيت المال.\n_________\n(^١) في هامش الأصل: كذا أضبطه يُترك. وكذا رأيته في \"نهاية ابن الأثير\".","vol":"28","page":556},{"text":"<span data-type='title' id=toc-3715>٩١ - باب هِجَاءِ المُشْرِكِينَ</span>\n٦١٥٠ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عَبْدَةُ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂قَالَتِ اسْتَأْذَنَ حَسَّانُ بْنُ ثَابِتٍ رَسُولَ اللهِ - ﷺ - فِي هِجَاءِ الْمُشْرِكِينَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «فَكَيْفَ بِنَسَبِي؟». فَقَالَ حَسَّانُ: لأَسُلَّنَّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعَرَةُ مِنَ الْعَجِينِ.\nوَعَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: ذَهَبْتُ أَسُبُّ حَسَّانَ عِنْدَ عَائِشَةَ، فَقَالَتْ: لَا تَسُبُّهُ، فَإِنَّهُ كَانَ يُنَافِحُ عَنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٣٥٣١ - مسلم: ٢٤٨٧، ٢٤٨٩ - فتح ١٠/ ٥٤٦]\n\n٦١٥١ - حَدَّثَنَا أَصْبَغُ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَنَّ الْهَيْثَمَ بْنَ أَبِي سِنَانٍ أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ فِي قَصَصِهِ يَذْكُرُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ أَخًا لَكُمْ لَا يَقُولُ الرَّفَثَ». يَعْنِي بِذَاكَ: ابْنَ رَوَاحَةَ. قَالَ:\nفِينَا رَسُولُ اللهِ يَتْلُو كِتَابَهُ … إِذَا انْشَقَّ مَعْرُوفٌ مِنَ الْفَجْرِ سَاطِعُ\nأَرَانَا الْهُدَى بَعْدَ الْعَمَى فَقُلُوبُنَا … بِهِ مُوقِنَاتٌ أَنَّ مَا قَالَ وَاقِعُ\nيَبِيتُ يُجَافِي جَنْبَهُ عَنْ فِرَاشِهِ … إِذَا اسْتَثْقَلَتْ بِالْكَافِرِينَ الْمَضَاجِعُ\nتَابَعَهُ عُقَيْلٌ، عَنِ الزُّهْرِيِّ. وَقَالَ الزُّبَيْدِيُّ: عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ وَالأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ. [انظر: ١١٥٥ - فتح ١٠/ ٥٤٦]\n\n٦١٥٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَحَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّهُ سَمِعَ حَسَّانَ بْنَ ثَابِتٍ الأَنْصَارِيَّ يَسْتَشْهِدُ أَبَا هُرَيْرَةَ فَيَقُولُ: يَا أَبَا هُرَيْرَةَ، نَشَدْتُكَ بِاللهِ هَلْ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «يَا حَسَّانُ، أَجِبْ عَنْ رَسُولِ اللهِ، اللَّهُمَّ أَيِّدْهُ بِرُوحِ الْقُدُسِ؟». قَالَ أَبُو هُرَيْرَةَ؟ نَعَمْ. [انظر: ٤٥٣ - مسلم: ٢٤٨٥ - فتح ١٠/ ٥٤٦]\n\n٦١٥٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنِ البَرَاءِ","vol":"28","page":557},{"text":"- ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ لِحَسَّانَ: «اهْجُهُمْ -أَوْ قَالَ: هَاجِهِمْ - وَجِبْرِيلُ مَعَكَ». [انظر: ٣٢١٣ - مسلم: ٢٤٨٣ - فتح ١٠/ ٥٤٦]\nذكر فيه حديث هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -: اسْتَأْذَنَ حَسَّانُ بْنُ ثَابِتٍ رَسُولَ اللهِ - ﷺ - فِي هِجَاءِ المُشْرِكِينَ، فَقَالَ: \"فَكَيْفَ بِنَسَبِي؟ \". فَقَالَ حَسَّانُ: لأَسُلَّنَّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعَرَةُ مِنَ العَجِينِ.\nوَعَنْ هِشَامِ، عَنْ أَبِيهِ قَالَ: ذَهَبْتُ أَسُبُّ حَسَّانَ عِنْدَ عَائِشَةَ، فَقَالَتْ: لَا تَسُبَّهُ، فَإِنَّهُ كَانَ يُنَافِحُ عَنْ رَسُولِ اللهِ - ﷺ -.\nوحديث الهَيْثَمِ بْنِ أَبِي سِنَانٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - فِي قَصَصِهِ يَذْكُرُ رسول الله - ﷺ - يَقُولُ: \"إِنَّ أَخًا لَكُمْ لَا يَقُولُ الرَّفَثَ\". يَعْنِي بِذَاكَ: ابن رَوَاحَةَ. قَالَ: وفِينَا رَسُولُ اللهِ ..\nإلى آخر الأبيات.\nسلف في الصلاة في باب فضل من تعار بالليل، بذكر المتابعة.\nوحديث أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّهُ سَمِعَ حَسَّانَ بْنَ ثَابِتٍ الأَنْصَارِيَّ يَسْتَشْهِدُ أَبَا هُرَيْرَةَ يقول: يَا أَبَا هُرَيْرَةَ، نَشَدْتُكَ باللهِ هَلْ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"يَا حَسَّانُ، أَجِبْ عَنْ رَسُولِ اللهِ، اللَّهُمَّ أَيِّدْهُ بِرُوحِ القُدُسِ؟ \". قَالَ أَبُو هُرَيْرَةَ: نَعَمْ.\nوحديث البراء أنه - ﵇ - قال لحسان: \"اهجهم -أو قال- هاجهم وجبريل معك\".\nالشرح:\nالهجاء خلاف للمدح، يقال: هجوته هجوًا وهجاء، ولا تقول: هجيته. ولعله إنما أذن له بعد هجوهم إياه، فيكون ذَلِكَ جزاء لهجوهم، كما في الحديث الآخر: \"اللهم إن فلانًا هجاني","vol":"28","page":558},{"text":"فاهجه\" (^١). أي: جاوبه، وهذا كقوله ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ [الشورى: ٤٠]؛ لأنه - ﵇ - منزه عن البدء بالذم. والمهاجاة أن يجيب من هجاه. ومعنى: لأسلنك منهم: أخرجك نقيًّا من العيوب. وكان - ﵇ - كذلك لم تمسه ولادة حرام من آدم إليه، وكان أعز قريش مجدًا وأشرفهم أبًا.\nومعنى (ينافح): يخاصم ويدافع، تقول العرب: نافحت عن فلان، ونفحت عنه: إذا خاصمت عنه، والمخاصمة، والمنافحة لا تكون إلا من اثنين؛ لأنها مفاعلة، وكل مفاعلة كذلك.\nو\"الرفث\": الفحش من القول، تقول منه: رفث الرجل وأرفث.\nوكان شعراء النبي - ﷺ -: ابن رواحة، وحسان، وكعب بن مالك. وكان الذين يهجونه من قريش: عمرو بن العاصي، وعبد الله بن الزبعري، وأبو سفيان بن الحارث أخو رسول الله - ﷺ - من الرضاعة وابن عمه. قال الداودي: وفي حسان وصاحبيه نزلت: ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ [الشعراء: ٢٢٧] وسلف عن ابن عباس أنها نزلت في حسان وابن رواحة، وذكر أن المشركين لما هجوا رسول الله - ﷺ - قال: \"ما حق قوم نصروا رجلًا بأسيافهم إلا ينصروه بألسنتهم\". فأتاه حسان وقد أخرج لسانه يضرب به أنفه وعلا لسانه فقال: والله لأفرينهم فري الأديم. فلما هجاهم، قال - ﵇ -: \"والذي نفسي بيده إنه لأشد عليهم من رشق النبل\" (^٢). وهجاه واحد، فقال - ﵇ -: \"إني لا أحسن الشعر، فالعنه بكل بيت لعنة\" (^٣).\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٤٦/ ١١٨.\n(^٢) رواه الطبراني ٤/ ٣٨ (٣٥٨٢)، والبيهقي في \"السنن\" ١٠/ ٢٣٨.\n(^٣) رواه ابن عساكر في \"تاريخ دمشق\" ٢٥/ ١٧٨.","vol":"28","page":559},{"text":"فصل:\nهجاء المشركين أهل الحرب وسبهم جائز بهذِه الأحاديث، وأنه لا حرمة لهم إذا سبوا المسلمين، والانتصار منهم بذمهم وذكر كفرهم، وقبيح أفعالهم من أفضل الأعمال عند الله؛ ألا ترى قوله لحسان: \"اهجهم -أو هاجهم- وجبريل معك\" وقوله: \"اللهم أيده بروح القدس\"؟ وكفى بذلك فضلًا وشرفًا للعمل والعامل به. فأما إذا لم يسب أهل الحرب المسلمين فلا وجه لسبهم؛ لأن الله تعالى قد أنزل على نبيه في قنوته على أهل الكفر: إن الله لم يبعثك لعَّانًا ولا سبابًا، وإنما بعثت رحمة، ولم يبعثك عذابًا، فترك سبهم، فإن قُلْت: فما دليلك أنه - ﵇ - أمر حسانًا بهجاء المشركين لينتصر منهم لهجوهم المسلمين؟ قيل: قول عائشة - ﵂ -: إنه كان ينافح عنه بقبضته كما سلف، ويبين ذَلِكَ قوله لأبي هريرة: نشدتك الله، هل سمعت رسول الله - ﷺ - يقول: \"يا حسان، أحب عن رسول الله - ﷺ -\"؟ قال: نعم.\nفبان أن هجاء المشركين إنما كان مجازاة لهم على قبيح قولهم.\nروى ابن وهب عن جرير بن حازم قال: سمعت ابن سيرين يقول: هجا رسول الله - ﷺ - والمسلمين ثلاثة رهط من المشركين وقد سلف ذكرهم، فقال المهاجرون: يا رسول الله، ألا تأمر عليًّا أن يهجو عنا هؤلاء القوم؟ فقال: \"ليس علي هنالك\". ثم قال: \"إذا القوم نصروا رسول الله - ﷺ - بأيديهم وأسلحتهم، فبألسنتهم أحق أن ينصروه\" فقالت الأنصار: أرادنا. فأتوا حسان بن ثابت، فذكروا له ذَلِكَ، فأقبل حَتَّى وقف على رسول الله - ﷺ - فقال: يا رسول الله، والذي بعثك بالحق، ما أحب أن لي بقولي ما بين صنعاء وبصرى. فقال - ﵇ -: \"أنت لها","vol":"28","page":560},{"text":"يا حسان\" قال: يا رسول الله، لا علم لي بقريش. فقال - ﵇ - لأبي بكر: \"أخبره عنهم، ونقب له في مثالبهم\" فهجاهم حسان وعبد الله بن رواحة وكعب بن مالك - ﵁ -، وقد أسلفناه مختصرًا. ورواه معمر عن أيوب عن ابن سيرين وقال: العاصي بن وائل مكان عمرو بن العاصي (^١).\nفصل:\nقوله: (\"فكيف بنسبي؟ \") قال المهلب: أراد كيف تهجوهم ونسبي المهذب الشريف فيهم؟ فربما مسني من الهجو نصيب. فقال: (لأسلنك منهم). أي: لأخلصنك من بينهم بالسلامة من الهجاء، أي: أَهْجُوهُم بما لا يقدح في نسبِهِمُ المَاسُ له - ﵇ -، ولكن أهجوهم بسيئ (أعمالهم) (^٢) وما يخصهم عادة في أنفسهم ويبقي فيهم وَصْمَةً من الأخلاقِ والأفعالِ المذمومةِ التي طَهَّر الله نبيه - ﵇ - منها ونَزَّهَهُ من عَيْبِهَا.\nفصل:\nوقوله في عبد الله بن رواحة: أنه لا يقول الرفث في شعره. حجة على أن ما كان من الشعر فيه ذكر الله والأعمال الصالحة، فهو حسن، وهو الذي قال فيه: \"إن من الشعر حكمة\" وليس من المذموم الذي قال فيه ما يأتي في الباب إثره (^٣).\n_________\n(^١) رواه عبد الرزاق في \"جامع معمر\" ١١/ ٢٦٤ (٢٠٥٠٢).\n(^٢) في (ص ٢): أفعالهم.\n(^٣) انظر: \"شرح ابن بطال\" ٩/ ٣٢٧.","vol":"28","page":561},{"text":"<span data-type='title' id=toc-3716>٩٢ - باب مَا يُكْرَهُ أَنْ يَكُونَ الْغَالِب عَلَى الإِنْسَانِ الشِّعْرُ حَتَّى يَصُدَّهُ عَنْ ذِكْرِ اللهِ وَالْعِلْمِ وَالْقُرْآنِ</span>\n٦١٥٤ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، أَخْبَرَنَا حَنْظَلَةُ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا». [فتح ١٠/ ٥٤٨]\n\n٦١٥٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لأَنْ يَمْتَلِئَ جَوْفُ رَجُلٍ قَيْحًا يَرِيهِ خَيْرٌ مِنْ أَنْ يَمْتَلِئَ شِعْرًا». [مسلم: ٢٢٥٧ - فتح ١٠/ ٥٤٨]\nذكر فيه حديث ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لأَنْ\nيَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لأَنْ يَمْتَلِئَ جَوْفُ رَجُلٍ قَيْحًا حتى يَرِيهَ خَيْرٌ له مِنْ أَنْ يَمْتَلِئَ شِعْرًا\".\nالشرح:\nالقيح بفتح القاف: المدة لا يخالطها دم، وفسر الشعبي هذا الحديث بالشعر الذي هُجي به النبي - ﷺ - ووهاه أبو عبيد والداودي؛ لأن شطر بيت من ذَلِكَ كفر والراوي أحد الشاتمين. قال أبو عبيد: والذي عندي أنه إذا غلب عليه وصده عن الذكر والقرآن. كما بوب عليه البخاري.\nوقوله: (حَتَّى يريه) أي: يأكله. قال الأصمعي: هو من الوري على مثال الرمي، يقال فيه: رجل موري -غير مهموز مشدد- وهو أن يوري جوفه. وكذا قاله الأزهري. وقال أبو عبيد: الوري: هو أن يأكل القيح جوفه. وأنشد الأصمعي:","vol":"28","page":562},{"text":"قالت له وَرْيًا إذا تنحنحا. أي: تدعو عليه بالوري (^١)، وقال الجوهري: وَرى بالقيح جوفه وريًا. أي: أكله، والاسم: الوري بالتحريك.\nقال الفراء: يقال سلط الله (عليه) (^٢) الوري وحمى خيبر (^٣).\nوقال ابن الأثير: هو من الورى: الداء، يقال: ورى يوري فهو موري: إذا أصاب جوفه الداء (^٤). وقال الفراء: هو الورى بفتح الراء. وقال ثعلب: هو بالسكون المصدر، وبالفتح الاسم. وقال قوم: معناه حَتَّى يصيب رئته، وأنكره غيرهم؛ لأن الرئة مهموزة وإذا بنيت منه فعلًا قلت: رآه يرأه فهو مرئ، وقال الأزهري: إن الرِّئَة أصْلُها من ورى، وهي محذوفة منه تقول: وريت الرجل، فهو مَوْرِيُّ إذا أصَبْتَ رئتَهُ، والمشهور في الرئة الهمز (^٥).\n_________\n(^١) \"معجم تهذيب اللغة\" ٤/ ٣٨٧٨، \"غريب الحديث\" لأبي عبيد ١/ ٣١.\n(^٢) في (ص ٢): عليك.\n(^٣) \"الصحاح\" ٦/ ٢٥٢٢.\n(^٤) \"النهاية في غريب الحديث\" ٥/ ١٧٨.\n(^٥) \"النهاية\" لابن الأثير ٥/ ١٧٨.","vol":"28","page":563},{"text":"<span data-type='title' id=toc-3717>٩٣ - باب قَوْلِ النَّبِيِّ - ﷺ -: «تَرِبَتْ يَمِينُكَ»، وَ«عَقْرى حَلْقَى»</span>\n٦١٥٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: إِنَّ أَفْلَحَ أَخَا أَبِي الْقُعَيْسِ اسْتَأْذَنَ عَلَيَّ بَعْدَ مَا نَزَلَ الْحِجَابُ، فَقُلْتُ: وَاللهِ لَا آذَنُ لَهُ حَتَّى أَسْتَأْذِنَ رَسُولَ اللهِ - ﷺ -، فَإِنَّ أَخَا أَبِي الْقُعَيْسِ لَيْسَ هُوَ أَرْضَعَنِي، وَلَكِنْ أَرْضَعَتْنِي امْرَأَةُ أَبِي الْقُعَيْسِ. فَدَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ -، فَقُلْتُ: يَا رَسُولَ اللهِ إِنَّ الرَّجُلَ لَيْسَ هُوَ أَرْضَعَنِي، وَلَكِنْ أَرْضَعَتْنِي امْرَأَتُهُ. قَالَ: «ائْذَنِي لَهُ، فَإِنَّهُ عَمُّكِ، تَرِبَتْ يَمِينُكِ». قَالَ عُرْوَةُ: فَبِذَلِكَ كَانَتْ عَائِشَةُ تَقُولُ: حَرِّمُوا مِنَ الرَّضَاعَةِ مَا يَحْرُمُ مِنَ النَّسَبِ. [انظر: ٢٦٤٤ - مسلم: ١٤٤٥ - فتح ١٠/ ٥٥٠]\n\n٦١٥٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الْحَكَمُ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ ٨/ ٤٦ عَائِشَةَ - ﵂ - قَالَتْ أَرَادَ النَّبِيُّ - ﷺ - أَنْ يَنْفِرَ، فَرَأَى صَفِيَّةَ عَلَى بَابِ خِبَائِهَا كَئِيبَةً حَزِينَةً؛ لأَنَّهَا حَاضَتْ، فَقَالَ: «عَقْرَى حَلْقَى -لُغَةُ قُرَيْشٍ- إِنَّكِ لَحَابِسَتُنَا» ثُمَّ قَالَ: «أَكُنْتِ أَفَضْتِ يَوْمَ النَّحْرِ؟». يَعْنِي: الطَّوَافَ- قَالَتْ: نَعَمْ. قَالَ: «فَانْفِرِي إِذًا». [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح ١٠/ ٥٥٠]\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: في قصة أفلح. وفيه: \"إنه عَمُّكِ، تَرِبَتْ يَمِينُكِ\". وقد سلف.\nوحديث عَائِشَةَ - ﵂ - في صفية لما حاضت: \"عقرى حلقى\" لغة قريش. وسلف في الحج. قال ابن السِّكِّيت: يقال تربت يداه؛ إذا افتقر (^١). ولم يدع عليه بذهاب ماله، وإنما أراد المثل ليرى المأمور بذلك الحد، وأنه وإن خالفه فقد أساء.\n_________\n(^١) \"إصلاح المنطق\" ص ٢٣٠.","vol":"28","page":564},{"text":"وقال الأصمعي في قوله: \"تربت يمينك\" وتربت يداك: معناه (الاستحباب) (^١) كما تقول: انج، ثكلتك أمك. وأنت لا تريد أن تثكل.\nوقال أبو عمرو: أصابها التراب ولم يدع بالفقر عليها.\nوقال أبو زيد: ترب إذا افتقر، وإنما أراد بهذا أي: في يده التراب.\nقال النحاس: أي: ليس يحصل في يده غيره. ويقال: ترب الرجل: إذا افتقر، وأترب إذا استغنى. وقال ابن كيسان: المثل جرى على أنه إن فاتك ما أغريتك به افتقرت إليه يداك. فكأنه قال: تربت يداك إن فاتك. وهذا من الاختصار الذي عرف معناه.\nوقال غيره: هي كلمة لا يراد بها الدعاء، وإنما تستعمل في المدح كما قالوا للشاعر إذا أجاد: قاتله الله، لقد أجاد. وكما قالوا: \"ويل أُمّه مسعر حرب\" (^٢). وهو يتعجب منه ويمدحه، ولكنه دعا على أمه بالويل، وهو لا يريد الدعاء عليها من غضب، وهذا كلامهم، وهو مثل: تربت يمينك، والأظهر أنها كلمة جرت على ألسنتهم لا يريدون بها الدعاء كما سلف، وأبعد من قال: تربت: استغنت.\nقال الداودي: هو خطأ، قال: ومعناه هنا: افتقرت من العلم.\nواختلف أهل اللغة أيضًا في تأويل قوله: \"عقرى حلقى\"، فقال صاحب \"العين\": يقال للمرأة ذَلِكَ، أي: مشئومة، ويُقَالَ: هو دعاءٌ عليها، يريد: حلقها اللهُ وعقرها (^٣).\n_________\n(^١) في الأصل: الاستخبار. والمثبت هو المناسب للسياق.\n(^٢) قطعة من حديث سلف برقم (٢٧٣١)، كتاب: الشروط، باب: الشروط في الجهاد.\n(^٣) \"العين\" ١/ ١٥١ - ١٥٢.","vol":"28","page":565},{"text":"وقال أبو عليِّ القالي: عقرى من العقر دعاء على الإنسان، وعقرًا أيضًا، وحلقى: من حلق الرأس وحلقًا أيضًا.\nوقال ابن قتيبة: \"عقرى حلقى\" أي: عقرها الله وأصابها بوجع في حلقها (^١).\nوقال أبو عبيد في \"أمثاله\": ومن الدعاء قولهم: (عقرى حلقى) (^٢). وأهل الحديث يقولون: عقرى حلقى، وعقرًا حلقًا، وقال في \"غريب الحديث\": عقرى حلقى وعقرًا حلقًا (^٣). وكذا ذكره القزاز بالتنوين مصدرين وعدمه، وعبارة ابن التين: \"عقرى حلقى\". أي: مشئومة مؤذية، معناه: عقرها الله وأصابها وجع في حلقها. وقال الأصمعي: يقال لما يتعجب منه ذَلِكَ. وقيل معناه: عقرك الله عقرًا، وحلقك كما يحلق الشعر. وقال (^٤) الداودي: (جرى ذَلِكَ على ألسنتهم) (^٥).\nفصل:\nفي الحديث الأول تحريم لبن الفحل وهو قول أكثر العلماء، وروي عن عائشة - ﵂ - أنها لم تأخذ به.\nوقوله: \"فانفري\" ظاهر أن طواف الوداع ليس بواجب عليها، ونقل ابن التين عن فقهاء الأمصار أن طواف الوداع مستحب.\n_________\n(^١) \"غريب الحديث\" لابن قتيبة ١/ ٤٥٧.\n(^٢) في (ص ٢): عقرًا حلقًا.\n(^٣) \"غريب الحديث\" لأبي عبيد ١/ ٢٥٨.\n(^٤) في هامش الأصل: لعله: قاله.\n(^٥) من (ص ٢).","vol":"28","page":566},{"text":"<span data-type='title' id=toc-3718>٩٤ - باب مَا جَاءَ فِي زَعَمُوا</span>\n٦١٥٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ- أَنَّ أَبَا مُرَّةَ -مَوْلَى أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ- أَخْبَرَهُ، أَنَّهُ سَمِعَ أَمَّ هَانِئٍ بِنْتَ أَبِي طَالِبٍ تَقُولُ: ذَهَبْتُ إِلَى رَسُولِ اللهِ - ﷺ - عَامَ الْفَتْحِ فَوَجَدْتُهُ يَغْتَسِلُ، وَفَاطِمَةُ ابْنَتُهُ تَسْتُرُهُ، فَسَلَّمْتُ عَلَيْهِ، فَقَالَ: «مَنْ هَذِهِ؟». فَقُلْتُ: أَنَا أُمُّ هَانِئٍ بِنْتُ أَبِي طَالِبٍ. فَقَالَ «مَرْحَبًا بِأُمِّ هَانِئٍ». فَلَمَّا فَرَغَ مِنْ غَسْلِهِ قَامَ فَصَلَّى ثَمَانِىَ رَكَعَاتٍ مُلْتَحِفًا فِي ثَوْبٍ وَاحِدٍ، فَلَمَّا انْصَرَفَ قُلْتُ: يَا رَسُولَ اللهِ، زَعَمَ ابْنُ أُمِّي أَنَّهُ قَاتِلٌ رَجُلًا قَدْ أَجَرْتُهُ، فُلَانُ بْنُ هُبَيْرَةَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «قَدْ أَجَرْنَا مَنْ أَجَرْتِ يَا أُمَّ هَانِئٍ». قَالَتْ أُمُّ هَانِئٍ: وَذَاكَ ضُحًى. [انظر: ٢٨٠ - مسلم: ٣٣٦ - فتح ١٠/ ٥٥١]\nذكر فيه حديث أُمِّ هَانِئٍ - ﵂ -. وفيه: زَعَمَ ابن أُمِّي أَنَّهُ قَاتِلٌ رَجُلًا قَدْ أَجَرْتُهُ، فُلَانُ بْنُ هُبَيْرَةَ.\nوقد سلف.\nوزعم زُعمًا، وزَعْمًا، ذكر خبرًا لا يدري أحق هو أم باطل، وزعمت غير مزعم أي: قُلْتُ غير مقول، وادعيت ما لا يمكن.\nذكره صاحب \"الأفعال\" (^١) (وكثر الزعم أيضًا بمعنى القول.\nوفي الحديث عن رسول الله - ﷺ -: \"زعم جبريل\" (^٢).\nوفي حديث ضمام بن ثعلبة: زعم رسولك (^٣).\n_________\n(^١) \"الأفعال\" ص ١٤٠.\n(^٢) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٤٣٦ (١٨٧٢).\n(^٣) رواه مسلم (١٢) كتاب: الإيمان، باب: السؤال عن أركان الإسلام، من حديث أنس، ولم يصرح فيه باسم ضمام بن ثعلبة، وقد سلف برقم (٦٣) مصرحًا باسمه، دون موضع الشاهد.","vol":"28","page":567},{"text":"وقد أكثر سيبويه في كتابه من قوله: زعم الخليل كذا في أشياء يرتضيها) (^١). وقد روي عن رسول الله - ﷺ - أنه قال: \"زعموا بئس مطية الرجل\" رواية وكيع، عن الأوزاعي، عن يحيى، عن أبي قلابة، عن أبي مسعود أو عن أبي عبد الله، عن النبي - ﷺ - (^٢). ومعناه: أن من أكثر من الحديث مما لا يصح عنده ولا يعلم صدقه، لم يؤمن عليه الكذب. وفائدة حديث أم هانئ: أنه - ﵇ - لم ينكر عليها هذِه اللفظة، ولا جعلها كاذبة بذكرها.\nفصل:\nوقوله: (\"مرحبًا\"): أي: أتيت سعة، وقد يزيدون فيه: وأهلًا، أي: أتيت سعة وأهلًا استأنس، ولا تستوحش، ورحب به إذا قال له: مرحبًا.\nوقولها: (فصلى ثمان ركعات). صوابه: (ثماني) مثل: ﴿ثَمَانِيَ حِجَجٍ﴾ [القصص: ٢٧] نبه عليه ابن التين، ولا يسلم له.\nوقولها: (أجرته) أي: أمنته، ومنه قوله تعالى: ﴿وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ﴾ [المؤمنون: ٨٨] أي: يؤمن من أخافه غيره، ومن أخافه هو لم يؤمنه أحد. ومعنى: \"أجرنا من أجرت\": أمنَّا من أَمَّنْتِ.\nوفيه: أمان المرأة، خلافًا لعبد الملك، وعند أبي الفرج أن الإمام يكون مخيرًا فيمن أمنته المرأة. وقال ابن القاسم: معنى الحديث أن إجارتها (إجارة) (^٣) وأن تأمينها يلزم. وقال غيره: قد يكون ما كان من ذَلِكَ على وجه النظر ولا يلزم ذَلِكَ الإمام (^٤).\n_________\n(^١) ما بين القوسين من (ص ٢).\n(^٢) رواه أبو داود (٤٩٧٢) عن ابن أبي شيبة، عن وكيع، به.\n(^٣) ساقطة من الأصل.\n(^٤) \"المدونة الكبرى\" ١/ ٤٠١.","vol":"28","page":568},{"text":"وقيل: إنه تأويل ابن القاسم ونص ابن حبيب أن الإمام غير بين أن يوفي أمانه أو يرده إلى مأمنه (^١).\nزاد غير ابن القاسم في \"المدونة\": إنما كان فعل أم هانئ بعدما برد القتال ونزل الأمان (^٢).\nقال في \"النوادر\" عن سحنون: إذا أمن رجل بعد توجبه الأسر والقتل لا يحل قتل المؤمن (^٣). وعنه في كتاب ابنه: لا تقتل من أمنته، والإمام يرى رأيه فيه (^٤). وقال محمد: يسقط عنه القتل. قيل: يريد ولا يسقط الرق. وذكر عن سحنون أيضًا أن للإمام رد مأمنته والمن عليه.\nووجهه أن حق المسلمين تعلق بهم فليس لأحد إبطاله، وقيل: كانت أم هانئ أخت رسول الله - ﷺ - من الرضاعة (^٥). والله أعلم.\n_________\n(^١) \"النوادر والزيادات\" ٣/ ٧٨.\n(^٢) \"المدونة الكبرى\" ١/ ٤٠١.\n(^٣) \"النوادر والزيادات\" ٣/ ٧٦.\n(^٤) \"النوادر والزيادات\" ٣/ ٧٦ بنحوه.\n(^٥) ورد في هامش الأصل: القصة في \"صحيح مسلم\" في الفضائل أنه - ﵇ - خطبها فذكرت عذرًا، فكيف يصح هذا الكلام الذي في الأصل، وقد أقره المؤلف عليه؟","vol":"28","page":569},{"text":"<span data-type='title' id=toc-3719>٩٥ - باب مَا جَاءَ فِي قَوْلِ الرَّجُلِ: وَيْلَكَ</span>\n٦١٥٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً فَقَالَ: «ارْكَبْهَا». قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: «ارْكَبْهَا».\nقَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: «ارْكَبْهَا، وَيْلَكَ». [انظر: ١٦٩٠ - مسلم: ١٣٢٣ - فتح ١٠/ ٥٥١]\n\n٦١٦٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - رَأَى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ لَهُ: «ارْكَبْهَا». قَالَ: يَا رَسُولَ اللهِ، إِنَّهَا بَدَنَةٌ. قَالَ: «ارْكَبْهَا، وَيْلَكَ». فِي الثَّانِيَةِ أَوْ فِي الثَّالِثَةِ. [انظر: ١٦٨٩ - مسلم: ١٣٢٢ - فتح ١٠/ ٥٥١]\n\n٦١٦١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ. وَأَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - فِي سَفَرٍ، وَكَانَ مَعَهُ غُلَامٌ لَهُ أَسْوَدُ، يُقَالُ لَهُ: أَنْجَشَةُ، يَحْدُو، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «وَيْحَكَ يَا أَنْجَشَةُ، رُوَيْدَكَ بِالْقَوَارِيرِ». [انظر: ٦١٤٩ - مسلم: ٢٣٢٣ - فتح ١٠/ ٥٥٢]\n\n٦١٦٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، عَنْ خَالِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ قَالَ: أَثْنَى رَجُلٌ على رَجُلٍ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ: «وَيْلَكَ، قَطَعْتَ عُنُقَ أَخِيكَ -ثَلَاثًا- مَنْ كَانَ مِنْكُمْ مَادِحًا لَا مَحَالَةَ فَلْيَقُلْ أَحْسِبُ فُلَانًا -وَاللهُ حَسِيبُهُ- وَلَا أُزَكِّى على اللهِ أَحَدًا. إِنْ كَانَ يَعْلَمُ». [انظر: ٢٦٦٢ - مسلم: ٣٠٠٠ - فتح ١٠/ ٥٥٢]\n\n٦١٦٣ - حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا الْوَلِيدُ، عَنِ الأَوْزَاعِيِّ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ وَالضَّحَّاكِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يَقْسِمُ ذَاتَ يَوْمٍ قِسْمًا، فَقَالَ ذُو الْخُوَيْصِرَةِ -رَجُلٌ مِنْ بَنِي تَمِيمٍ- يَا رَسُولَ اللهِ، اعْدِلْ. قَالَ: «وَيْلَكَ، مَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ؟». فَقَالَ عُمَرُ: ائْذَنْ لِي فَلأَضْرِبْ عُنُقَهُ. قَالَ: «لَا، إِنَّ لَهُ أَصْحَابًا يَحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِمْ، وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمُرُوقِ السَّهْمِ مِنَ الرَّمِيَّةِ، يُنْظَرُ إِلَى نَصْلِهِ فَلَا يُوجَدُ فِيهِ","vol":"28","page":570},{"text":"شَيْءٌ، ثُمَّ يُنْظَرُ إِلَى رِصَافِهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ إِلَى نَضِيِّهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ إِلَى قُذَذِهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، سَبَقَ الْفَرْثَ وَالدَّمَ، يَخْرُجُونَ عَلَى حِينِ فُرْقَةٍ مِنَ النَّاسِ، آيَتُهُمْ رَجُلٌ إِحْدَى يَدَيْهِ مِثْلُ ثَدْىِ الْمَرْأَةِ، أَوْ مِثْلُ الْبَضْعَةِ تَدَرْدَرُ». قَالَ أَبُو سَعِيدٍ: أَشْهَدُ لَسَمِعْتُهُ مِنَ النَّبِيِّ - ﷺ -، وَأَشْهَدُ أَنِّي كُنْتُ مَعَ عَلِيٍّ حِينَ قَاتَلَهُمْ، فَالْتُمِسَ فِي الْقَتْلَى، فَأُتِيَ بِهِ عَلَى النَّعْتِ الَّذِي نَعَتَ النَّبِيُّ - ﷺ -. [انظر: ٣٣٤٤ - مسلم: ١٠٦٤ - فتح ١٠/ ٥٥٢]\n\n٦١٦٤ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَجُلًا أَتَى رَسُولَ اللهِ - ﷺ -، فَقَالَ: يَا رَسُولَ اللهِ هَلَكْتُ. قَالَ: «وَيْحَكَ». قَالَ: وَقَعْتُ عَلَى أَهْلِي فِي رَمَضَانَ. قَالَ: «أَعْتِقْ رَقَبَةً». قَالَ: مَا أَجِدُهَا. قَالَ: «فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ». قَالَ: لَا أَسْتَطِيعُ. قَالَ: «فَأَطْعِمْ سِتِّينَ مِسْكِينًا». قَالَ: مَا أَجِدُ. فَأُتِيَ بِعَرَقٍ، فَقَالَ: «خُذْهُ فَتَصَدَّقْ بِهِ». فَقَالَ: يَا رَسُولَ اللهِ، أَعَلَى غَيْرِ أَهْلِي؟! فَوَالَّذِى نَفْسِي بِيَدِهِ مَا بَيْنَ طُنُبَيِ الْمَدِينَةِ أَحْوَجُ مِنِّي. فَضَحِكَ النَّبِيُّ - ﷺ - حَتَّى بَدَتْ أَنْيَابُهُ قَالَ: «خُذْهُ».\nتَابَعَهُ يُونُسُ، عَنِ الزُّهْرِيِّ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ الزُّهْرِيِّ: \"وَيْلَكَ\". [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح ١٠/ ٥٥٢]\n\n٦١٦٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا الْوَلِيدُ، حَدَّثَنَا أَبُو عَمْرٍو الأَوْزَاعِيُّ قَالَ: حَدَّثَنِي ابْنُ شِهَابٍ الزُّهْرِيُّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ -، أَنَّ أَعْرَابِيًّا قَالَ: يَا رَسُولَ اللهِ، أَخْبِرْنِي عَنِ الهِجْرَةِ. فَقَالَ: «وَيْحَكَ، إِنَّ شَأْنَ الْهِجْرَةِ شَدِيدٌ، فَهَلْ لَكَ مِنْ إِبِلٍ؟». قَالَ: نَعَمْ. قَالَ: «فَهَلْ تُؤَدِّي صَدَقَتَهَا؟». قَالَ: نَعَمْ. قَالَ: «فَاعْمَلْ مِنْ وَرَاءِ البِحَارِ، فَإِنَّ اللهَ لَنْ يَتِرَكَ مِنْ عَمَلِكَ شَيْئًا». [انظر: ١٤٥٢ - مسلم: ١٨٦٥ - فتح ١٠/ ٥٥٣]\n\n٦١٦٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا خَالِدُ بْنُ الْحَارِثِ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاقِدِ بْنِ مُحَمَّدِ بْنِ زَيْدٍ، سَمِعْتُ أَبِي، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ -","vol":"28","page":571},{"text":"قَالَ: «وَيْلَكُمْ -أَوْ وَيْحَكُمْ، قَالَ شُعْبَةُ: شَكَّ هُوَ- لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ». وَقَالَ النَّضْرُ، عَنْ شُعْبَةَ \"وَيْحَكُمْ\". وَقَالَ عُمَرُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ: \"وَيْلَكُمْ\" أَوْ \"وَيْحَكُمْ\". [انظر: ١٧٤٢ - مسلم: ٦٦ - فتح ١٠/ ٥٥٣]\n\n٦١٦٧ - حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ رَجُلًا مِنْ أَهْلِ الْبَادِيَةِ أَتَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَتَى السَّاعَةُ قَائِمَةٌ؟ قَالَ: «وَيْلَكَ، وَمَا أَعْدَدْتَ لَهَا؟». قَالَ: مَا أَعْدَدْتُ لَهَا إِلاَّ أَنِّي أُحِبُّ اللهَ وَرَسُولَهُ. قَالَ: «إِنَّكَ مَعَ مَنْ أَحْبَبْتَ». فَقُلْنَا: وَنَحْنُ كَذَلِكَ؟. قَالَ: «نَعَمْ». فَفَرِحْنَا يَوْمَئِذٍ فَرَحًا شَدِيدًا، فَمَرَّ غُلَامٌ لِلْمُغِيرَةِ -وَكَانَ مِنْ أَقْرَانِي- فَقَالَ: «إِنْ أُخِّرَ هَذَا فَلَنْ يُدْرِكَهُ الْهَرَمُ حَتَّى تَقُومَ السَّاعَةُ». وَاخْتَصَرَهُ شُعْبَةُ، عَنْ قَتَادَةَ: سَمِعْتُ أَنَسًا، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٦٨٨ - مسلم: ٢٦٣٩، ٢٩٥٣ - فتح ١٠/ ٥٥٣]\nذكرها في عدة أحاديث:\nحديث أَنَسٍ - ﵁ -: \"ارْكبْهَا\". قَالَ: إِنَّهَا بَدَنَةٌ. قَالَ: \"ارْكبْهَا، وَيْلَكَ\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ - مثله.\nوحديث أَنَسٍ أيضًا - ﵁ -: أنه - ﷺ - كان فِي سَفَرٍ، وَكَانَ مَعَهُ غُلَامٌ أَسْوَدُ، يُقَالُ لَهُ: أَنْجَشَةُ، فَقَالَ: \"وَيْحَكَ يَا أَنْجَشَةُ، رُوَيْدَكَ بِالْقَوَارِيرِ\".\nوحديث أَبِي بَكْرَةَ أَثْنَى رَجُلٌ عَلَى رَجُلٍ فَقَالَ: \"وَيْلَكَ، قَطَعْتَ عُنُقَ أَخِيكَ -ثَلَاثًا-\" الحديث.\nوحديث (أَبِي) (^١) سَلَمَةَ وَالضَّحَّاكِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -: بَيْنَا رسول الله - ﷺ - يَقْسِمُ ذَاتَ يَوْمٍ قِسْمًا، وفيه: \"وَيْلَكَ، مَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ؟! \".\n_________\n(^١) ليست في الأصل والسياق يقتضيها.","vol":"28","page":572},{"text":"والضحاك: هو ابن شراحيل -ويقال: ابن شرحبيل- الهمداني المِشرَقي أبو سعيد، ومشرق -بكسر الميم وفتح الراء وبالقاف- بطن من همدان، وهو مشرق بن زيد بن جشم بن حاشد بن خيوان بن نوف بن همدان.\nوالرصاف المذكور فيه: بكسر الراء وحُكي ضمها، عقب يلوى على مدخل النصل فيه. وعبارة ابن التين أنه (القدر) (^١) الذي يركب عليه الريش. وقال الداودي: هو ما دون الحديد من العود.\nوالنضي: ما بين الريش والنصل، سمي بذلك؛ لكثرة البري والنحت. وعن (ابن عمر) (^٢) أنه نصل السهم. قال (ابن التين) (^٣): والذي قرأناه بفتح النون. وقال الشيخ أبو الحسن: الذي أعرفه بضمها. وقال القزاز: هو عود السهم. قيل يراش وينصل. قال: ويسمى بذلك بعد عمله.\nوالقذذ: ريش السهم واحدتها قذة، والفُوق: موضع الوتر، والقِدح: الخشب وحده، والسهم اسم لجميع ذَلِكَ.\nوحديث أَبِي هُرَيْرَةَ، في حديث المجامع في رمضان، فقال: \"ويحك ما صنعت\" تَابَعَهُ يُونُسُ، عَنِ الزُّهْرِيِّ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ الزُّهْرِيِّ: \"وَيْلَكَ\".\nوحديث أَبِي سَعِيدٍ، أَنَّ أَعْرَابِيًّا قَالَ: يَا رَسُولَ اللهِ، أَخْبِرْنِي عَنِ الهِجْرَةِ. فَقَالَ: \"وَيْحَكَ، إِنَّ شَأْنَ الهِجْرَةِ شَدِيدٌ .. \" الحديث.\n_________\n(^١) في (ص ٢): (العقب).\n(^٢) في هامش الأصل: لعل صوابه: أبي عمرو.\n(^٣) من (ص ٢).","vol":"28","page":573},{"text":"وشيخ البخاري فيه سليمان بن عبد الرحمن بن عيسى بن ميمون أبو أيوب القرشي الدمشقي، يعرف بابن بنت شرحبيل.\nروى عنه أبو داود أيضًا.\nوروى البخاري أيضًا والترمذي والنسائي وابن ماجه عن رجل عنه، مات سنة ثلاثين ومائتين أو اثنتين أو ثلاث أو أربع وثلاثين.\nوقوله: (وقال: عبد الرحمن بن خالد). ذكره الدارقطني في \"الأفراد\" من حديث محمد بن شرحبيل الصنعاني عنه.\nوحديث ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَيْلَكُمْ -أَوْ وَيْحَكُمْ قَالَ شُعْبَةُ: شَكَّ هُوَ- لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\".\nوَقَالَ النَّضْرُ، عَنْ شُعْبَةَ: \"وَيْحَكُمْ\".\nوَقَالَ عُمَرُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ: \"وَيْلَكُمْ\" أَوْ \"وَيْحَكُمْ\".\nوحديث هَمَّامٍ عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ رَجُلًا مِنْ أَهْلِ البَادِيَةِ أَتَى رسول الله - ﷺ - فَقَالَ: مَتَى السَّاعَةُ قَائِمَةٌ؟ قَالَ: \"وَيْلَكَ، وَمَا أَعْدَدْتَ لَهَا؟ \" .. الحديث.\nاخْتَصَرَهُ شُعْبَةُ، عَنْ قَتَادَةَ: سَمِعْتُ أَنَسًا، عَنِ رسول الله - ﷺ -.\nقُلْتُ: ورواه الدارقطني في \"أفراده\" من حديث عبد الله بن هشام بن حسان، عن أبيه، عن قتادة، عنه، وقال: غريب من حديث عبد الله، عن أبيه، تفرد به عمر بن شبة عنه.\nوقوله في حديث همام: (فمر غلام للمغيرة وكان من أقراني)، فقال: إن أُخِّر هذا فلن يدركه الهرم حَتَّى تقوم الساعة.\nقال الإسماعيلي: يعني الإبلاغ في القرب لا تحديد قيامها، كما","vol":"28","page":574},{"text":"قال: \"بعثت في نفس الساعة\" (^١). وقال تعالى: ﴿أَتَى أَمْرُ اللهِ﴾ [النحل: ١] فأحله محل ما قد أتى في اللفظ، وكُلُّ ما هو آتٍ قريب.\nوما ذكره من الأحاديث دال لما ترجم له، قال سيبويه: ويلك: كلمة تقال لمن وقع في هلكة. (وويحك) (^٢): ترحم بمعنى ويل، وكذا قال الأصمعي وزاد: وويس تصغيرها. أي: أنها دونها، وقيل: هما بمعنى. وقال بعض أهل اللغة: ولا يراد بها الدعاء بإيقاع الهلكة لمن خوطب بها، وإنما يراد بها المدح والتعجب، كما تقول العرب: \"ويل أمه مِسْعَرُ حَرْبٍ\" (^٣). على عادتها في نقلها الألفاظ الموضوعة في بابها. إلى غيره كما سلف في: انج ثكلتك أمك، وتربت يداك.\nوروى يحيى بن معين: ثَنَا معتمر بن سليمان قال: قال لي (أبي) (^٤): أنت حدثتني عنيّ، عن عبد الله بن عمر، أن عمر قال: ويح كلمة رحمة.\nقال الخليل: لم يسمع على بابه إلا ويح، وويس، وويل، وويه (^٥) وويب (. . .) (^٦).\nقال الداودي: ويح وويل وويس كلمات متقاربة تقولها العرب عند الذم. قال: والويح مأخوذ من الحزن. كذا قال، وهو الحزن فكأنه أخذه من باب أن الدعاء بالويل لا يكون إلا عنده، وقال: والويس من (الأسى) (^٧)، وهو الحزن. كذا قال، لكن الأصل مختلف.\n_________\n(^١) رواه الترمذي (٢٢١٣)، والطبراني ٢٠/ ٣٠٨ (٧٣٢).\n(^٢) في (ص ٢): (ويلك).\n(^٣) قطعة من حديث سبق تخريجه.\n(^٤) من (ص ٢).\n(^٥) \"العين\" ٣/ ٣١٩، وليس فيه لفظة (ويب).\n(^٦) كلمة غير واضحة بالأصول.\n(^٧) في (ص ٢): (الأيس).","vol":"28","page":575},{"text":"فصل:\nوالبدنة: ناقة أو بقرة سميت بذلك؛ لسمنها، تقول منه: بدن الرجل بفتح الدال وضمها إذا ضخم.\nوقال الداودي: البدنة ذكر أو أنثى من الإبل وإنما قال له: \"اركبها\"؛ لأنه أعيا واختلف إذا استراح هل ينزل؟ بين مالك وغيره.\nفصل:\nوقوله: \"ويلك قطعت عنق أخيك\" يعني: بإطرائك إياه ومدحك، وقد تفسد عليه دينه.\nوقوله: \"لا محالة\". هو بفتح الميم أي: لا بد منه.\nوقوله: \"والله حسيبه\" أي: أعلم بحقيقة أمره.\nفصل:\nوقوله: (فقال عمر: ائذن لي فلأضرب عنقه). كان منافقًا، وكان - ﵇ - لا يقتلهم؛ لئلا يتحدث أنه يقتل أصحابه.\nوقوله: \"إن له أصحابًا يحقر أحدكم صلاته مع صلاته\" إلى آخره: هم الذين قاتلوا عليًّا - ﵁ -، ووصفهم - ﵇ - بالآيات التي وجدت، وهذِه الطائفة حكّمت أهواءها، وخالفت الإجماع، وتعلقت بظاهر الكتاب على زعمها، ونبذت القرآن في الذي أمرهم الله به، وأجمعت الصحابة على صحته فقالت: لا حكم إلا لله والرسول. فقال علي - ﵁ -: كلمة حق أريد بها باطل (^١). وناظرهم في ذَلِكَ ابن عباس فقال: إن الله قد حكم بين الزوجين، وفي جزاء الصيد؛ فبأن يحكم بين طائفتين من المسلمين لحقن دمائهم أولى.\n_________\n(^١) رواه مسلم (١٠٦٦/ ١٥٧) كتاب: الزكاة، باب: التحريض على قتل الخوارج.","vol":"28","page":576},{"text":"ووافق الخوارج في هذِه المقالة أهل الظاهر، واقتفوا آثارهم فضللوا السلف في القول والرأي والقياس، ومن أقوالهم -أعني الخوارج- الخارجة عن الدين: تيممهم مع وجود الماء، ويخادع الله ويسأل عنه، ويأخذ الغني الزكاة، ويتأول ﴿وَاللهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَاءُ﴾ [محمد: ٣٨] ويقصرون في الحضر، ويسمون المسلمين فساقًا، ويقولون بخلق القرآن، ونفي النظر إلى الله، ويشتمون السلف الصالح.\nوقد اختلف في أحكامهم: فروي عن مالك فيمن قال بخلق القرآن: فهو كافر، وقيل: لا. وهو ظاهر مذهب الفقهاء؛ لأنهم ورثوا بينهم وبين المسلمين.\nوفي \"المدونة\": لا يصلى عليهم (^١). وقال سحنون: أدبا لهم فإذا ضاعوا صلي عليهم (^٢). وفيها أيضًا: فيستتابوا، فإن تابوا وإلا قتلوا. وقيل: يضربون و(يسجنون) (^٣) ولا يقتلون إلا أن يسبوا بدارهم ويدعوا إلى بدعتهم وإذا تابوا وقد قتلوا وأخذوا الأموال ووطئوا النساء لم يقتلوا وأخذ ما وجد من الأموال، ولم يغرموا ما (انتهكوا) (^٤) من المال ولا يحدون في وطء النساء؛ لأنهم متأولون، وانفرد أصبغ فقال: يقتل من قتل إن طلب ذَلِكَ وليه، كاللص يتوب قبل أن يقدر عليه.\nفصل:\nقوله: (\"يمرقون من الدِّين كمروق السَّهمِ\") قيل: بهذا سموا مارقة. واحتج به من قال بتكفيرهم.\n_________\n(^١) \"المدونة\" ١/ ٤٠٨.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٦١٣.\n(^٣) في الأصل: يستحيون.\n(^٤) في (ص ٢): استهلكوا.","vol":"28","page":577},{"text":"و\"الرمية\": بمعنى مرمية، وهو ما ينصب ليرمى عليه النبل، والنصل: حديد السهم، والنضي: سلف أنه بكسر (^١) النون وضمها وحكاهما في \"غريب المدونة\" أيضًا وأنه العود الذي عند أصل الأنبوب.\nوقال الداودي: هو ما قارب الريش من العود، والقذذ دونه من الريش.\nقال ابن التين: والذي ذكره أهل اللغة أن القذذ: الريش، واحدها قذة.\nوقوله: (\"فلا يوجد فيه شيء\"). أي: ينظر ما يعلى بالريش من الدم فلا يوجد له فيه أثر.\nوقوله فيه: (\"سبق الفرث والدم\"). والفرث: ما تجمع في الكرش، وقيل: إنما يقال له: فرث ما دام في الكرش، قاله الجوهري (^٢) والقزاز.\nوقوله: (\"يخرجون على حين فرقة\") أي: وقت افتراق. قال ابن التين: هكذا رويناه، وروي: \"على خير فرقة من الناس\" (^٣). ومعنى الأول: ما كان يوم صفين بين الصحابة.\nوقوله: (\"يخرجون\"). سموا خوارج.\nو\"البضعة\": القطعة من اللحم، قال الجوهري بالفتح وأخواتها بالكسر مثل: (القطعة والقلذة) (^٤)، وغيرها مما لا يحصى (^٥).\n_________\n(^١) في هامش الأصل: لعله بفتح النون، ولا أعرف فيه الكسر.\n(^٢) \"الصحاح\" ١/ ٢٨٩، مادة [فرث].\n(^٣) هي رواية الكشميهني كما في \"الفتح\" ١٠/ ٥٥٤، وعزاها في \"اليونينية\" ٨/ ٣٨ لأبي ذر، والكشميهني.\n(^٤) في (ص ٢): (القلعة والقلدة).\n(^٥) \"الصحاح\" ٣/ ١١٨٦، مادة: [بضع].","vol":"28","page":578},{"text":"وقوله: (\"تدردر\") أصله: تتدردر، فحذف إحدى التائين؛ استخفافًا، ومعناه: ينفتح ويدر كما يدر ضرع الشاة، وقيل: يتحرك ويضطرب، والمعنى متقارب.\nفصل:\nوكفارة المجامع في رمضان عندنا مرتبة (^١) وفاقًا لابن حبيب (^٢)، وقال مالك مخيرة (^٣): استحب البداءة بالإطعام.\nوقال ابن التين: ومذهبه أن الكفارة بالطعام، ولا يعرف العتق ولا الصيام.\nولم يذكر في \"الموطأ\": (\"ما أجد\") (^٤). دليل أنه من قول (أبي هريرة) (^٥). وقال أبو مصعب: إن أكل أو شرب كفر بالإطعام، وإنما العتق والصيام عن الجماع، وقال أشهب بالتخيير (^٦).\nوقوله: (ما بين طُنُبي المدينة أحوج منى). ضبط بفتح الطاء والنون في بعض رواية الشيخ أبي الحسن، وبضمهما في رواية أبي ذر.\nقال ابن التين: والذي قرأناه بضم الطاء وإسكان النون، والأصل ضم النون، وكذلك في اللغة، وهو جبل الخباء، وأراد بذلك جانبيها وناحيتيها.\n_________\n(^١) انظر: \"المجموع\" ٦/ ٣٦٦.\n(^٢) انظر: \"المنتقى\" ٢/ ٥٤.\n(^٣) \"المنتقى\" ٢/ ٥٢، \"بداية المجتهد\" ٢/ ٥٩٣.\n(^٤) في الأصول: (فإن تجد)، والمثبت هو الموافق لما جاء في الحديث، وانظر \"الموطأ\" ص ١٩٨.\n(^٥) في الأصل: الزهري.\n(^٦) انظر: \"النوادر والزيادات\" ٢/ ٥٢.","vol":"28","page":579},{"text":"فصل:\nوقوله: (\"ويحك إن شأن الهجرة شديد\") قيل: كان هذا قبل الفتح فيمن أسلم من غير أهل مكة، كان - ﵇ - يحذره شدة الهجرة ومفارقة الأهل والوطن، وكانت هجرته وصوله إلى رسول الله - ﷺ -، قال تعالى: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ﴾ الآية [التوبة: ١٢٢].\nوقوله: (\"فاعمل من وراء البحار\") فيه دلالة على أنها (غير) (^١) واجبة عليها، وأنها كانت على أهل مكة.\nوقوله: (\"لن يترك من عملك شيئًا\") أي: لن ينقصك، وأصله يوترك، فحذفت الواو؛ لوقوعها بين ياء وكسرة قال تعالى: ﴿وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ﴾ [محمد: ٣٥]\nوقوله: (قال: \"فهل تؤدي صدقتها؟ \") لم يسأله عن غيرها من الأعمال الواجبة عليه؛ لأن النفوس -والله أعلم- حرصها على المال أشد من حرصها على الأعمال البدنية، فإذا كان يبذل المال ويخرجه لمستحقه ويؤديه طيبة بها نفسه، فهو على الأعمال البدنية أحرص على عملها.\nفصل:\nقوله: (\"لا ترجعوا بعدي كفارًا\") قد سلف أنه الستر أو تكفير الناس، كفعل الخوارج إذا استعرضوا الناس، وقيل: هم أهل الردة قتلهم الصديق - ﵁ -. وقالت الخوارج ومن نحى نحوهم: هو الكفر بفعلهم كما يكفرون بالزنا والقتل ونحوهما من الكبائر. وقيل: أراد إذا فعله كل واحد مستحلًّا لقتل صاحبه فهو كافر.\n_________\n(^١) من (ص ٢).","vol":"28","page":580},{"text":"فصل:\nقوله: (فمر غلام وكان من أقراني) أي: من أمثالي في السن، قال أهل اللغة: -بفتح القاف- مثلك في السن، فتقول: هو على قرني أي: على سنين. والقِرن -بالكسر-: مثلك في الشجاعة فانظر كيف يصح هنا قوله: (من أقراني)؟ وفَعْل كضَرْب إذا كان صحيحًا ساكن العين مفتوح الأول لا يجمع على أفعال إلا شيئًا قليلًا لم يعد هذا فيها.\nوقوله: (\"إن أُخِّرَ هذا لم يدركه الهرم\") هو كبر السن (\"حَتَّى تقوم الساعة\") قال الداودي: ليس هذا بمحفوظ إذ المحفوظ أنه قال للذين خاطبهم: \"تأتيكم ساعتكم\" (^١): يعني: موتكم. وكانوا أعرابًا خشي أن يقول لهم: ما أدري متى الساعة، فيرتابوا، فكلمهم بالمعاريض التي فيها مندوحة عن الكذب.\nفصل:\nوقوله: (متى الساعة؟) كان سؤال الناس رسول الله - ﷺ - عن وقتها على وجهين: أحدهما: على معنى التكذيب لها، والآخر: على معنى التصديق لها والشفقة منها، فلما قال البدوي: (متى الساعة؟) امتحنه رسول الله - ﷺ - مستبرمًا حاله؛ ليعلم من أي الحالين هو، فلما أظهر له إيمانه بالله وتصديقه برسول الله - ﷺ - قال له: \"أنت مع من أحببت\" فألحقه بحسن النية - (من غير زيادة عمل- بأصحاب) (^٢) الأعمال الصالحة، قاله الخطابي (^٣).\n_________\n(^١) سيأتي برقم (٦٥١١) كتاب: الرقائق، باب: سكرات الموت، من حديث عائشة، ورواه مسلم (٢٩٥٢) كتاب: الفتن، باب: قرب الساعة.\n(^٢) في الأصل: (غير زيادة لأصحاب) والمثبت من \"أعلام الحديث\".\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٠٦ - ٢٢٠٧.","vol":"28","page":581},{"text":"وقال الداودي: يحتمل أن يريد أنه معهم في الجنة، وبعضهم فوق بعض؛ لأن من أحب رسول الله - ﷺ - لا يلحق درجته ولا يقاربها.","vol":"28","page":582},{"text":"<span data-type='title' id=toc-3720>٩٦ - باب (علامات الحب في الله) (^١) -﷿</span>-\nلِقَوْلِهِ: ﴿إِنْ كُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللهُ﴾ [آل عمران: ٣١].\n\n٦١٦٨ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: «الْمَرْءُ مَعَ مَنْ أَحَبَّ». [٦١٦٩ - مسلم: ٢٦٤٠ - فتح ١٠/ ٥٥٧]\n\n٦١٦٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ بْنُ مَسْعُودٍ - ﵁ -: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، كَيْفَ تَقُولُ فِي رَجُلٍ أَحَبَّ قَوْمًا وَلَمْ يَلْحَقْ بِهِمْ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «الْمَرْءُ مَعَ مَنْ أَحَبَّ».\nتَابَعَهُ جَرِيرُ بْنُ حَازِمٍ وَسُلَيْمَانُ بْنُ قَرْمٍ وَأَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٦١٦٨ - مسلم: ٢٦٤٠ - فتح ١٠/ ٥٥٧]\n\n٦١٧٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى قَالَ: قِيلَ لِلنَّبِيِّ - ﷺ -: الرَّجُلُ يُحِبُّ الْقَوْمَ وَلَمَّا يَلْحَقْ بِهِمْ؟ قَالَ: «الْمَرْءُ مَعَ مَنْ أَحَبَّ». تَابَعَهُ أَبُو مُعَاوِيَةَ وَمُحَمَّدُ بْنُ عُبَيْدٍ. [مسلم: ٢٦٤١ - فتح ١٠/ ٥٥١]\n\n٦١٧١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا أَبِي، عَنْ شُعْبَةَ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَجُلًا سَأَلَ النَّبِيَّ - ﷺ -: مَتَّى السَّاعَةُ يَا رَسُولَ اللهِ؟ قَالَ: «مَا أَعْدَدْتَ لَهَا؟». قَالَ: مَا أَعْدَدْتُ لَهَا مِنْ كَثِيرِ صَلَاةٍ وَلَا صَوْمٍ وَلَا صَدَقَةٍ، وَلَكِنِّي أُحِبُّ اللهَ وَرَسُولَهُ. قَالَ: «أَنْتَ مَعَ مَنْ أَحْبَبْتَ». [انظر: ٣٦٨٨ - مسلم: ٢٦٣٩ - فتح ١٠/ ٥٥٧]\nوذكر فيه حديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"الْمَرْءُ مَعَ مَنْ أَحَبَّ\".\n_________\n(^١) كذا بالأصل وفي \"اليونينية\" ٨/ ٤٠: (علامة حب الله) وبهامشها: (علامة الحب في الله.","vol":"28","page":583},{"text":"وحَدَّثنَا قُتَيْبَةُ، ثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ ابْنُ مَسْعُودٍ - ﵁ -: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، كَيْفَ تَقُولُ فِي رَجُلٍ أَحَبَّ قَوْمًا وَلَمْ يَلْحَقْ بِهِمْ؟ فَقَالَ: \"الْمَرْءُ مَعَ مَنْ أَحَبَّ\". تَابَعَهُ جَرِيرُ بْنُ حَازِمٍ وَسُلَيْمَانُ بْنُ قَرْمٍ وَأَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ، عَنِ رسول الله - ﷺ -.\nثم ساق من حديث أَبُي نُعَيْمٍ، ثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قِيلَ لرسول الله - ﷺ -: الرَّجُلُ يُحِبُّ القَوْمَ ولا يَلْحَقْ بِهِمْ؟ قَالَ: \"الْمَرْءُ مَعَ مَنْ أَحَبَّ\". تَابَعَهُ أَبُو مُعَاوِيَةَ وَمُحَمَّدُ بْنُ عُبَيْدٍ.\nثم ساق حديث أَنَسِ - ﵁ -: أَن رَجُلًا سَأَلَ رسول الله - ﷺ -. الحديث سلف في الباب قبله، (ويأتي في الأحكام (^١)، وأخرجه مسلم أيضًا) (^٢).\nوقوله: (تابعه جرير) (^٣). إلى آخره يدل أن جريرًا الأول هو ابن عبد الحميد بن قرط الضبي. ومتابعة سليمان أخرجها مسلم من حديث أبي الجواب الأحوص بن جواب، عنه، وليس له في \"صحيحه\" سواه. ومتابعة أبي معاوية (^٤) أخرجها ابن ماجه، عن ابن نمير، عنه بمعناه (^٥).\n_________\n(^١) سيأتي برقم (٧١٥٣) باب: القضاء والفتيا في الطريق.\n(^٢) من (ص ٢).\n(^٣) في هامش الأصل تعليق نصه: صرح المزي في \"أطرافه\" بأنه ابن عبد الحميد، وظاهر كلامه أنه كذلك وقع في الرواية، والله أعلم.\n(^٤) في هامش الأصل تعليق نصه: متابعته إنما أخرجها مسلم عن أبي بكر وأبي كريب، عن أبي معاوية، وعن محمد بن عبد الله بن نمير، عن أبي معاوية.\n(^٥) لم أجدها عند ابن ماجه، وإنما رواها مسلم (٢٦٤١) كما سبق في هامش الأصل، وانظر: \"تحفة الأشراف\" ٦/ ٤١٨ - ٤١٩ (٩٠٠٢).","vol":"28","page":584},{"text":"ومعنى: (ولما يلحق بهم): يريد في العمل والمنزلة، ولا شك أن علامة حب الله: حب رسوله واتباع سبيله والاقتداء بسنته؛ لقوله تعالى: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ﴾ [آل عمران: ٣١] وقوله - ﵇ -: \"المرء مع من أحب\". فدل هذا أن من أحب عبدًا في الله فإن الله -﷿- جامع بينه وبينه في جنته ومُدْخِلُه مُدخَله، وإن قصر عن عمله، وهذا معنى قوله: (ولما يلحق بهم) كما سلف وبيان هذا المعنى -والله أعلم- أنه لما كان المحب للصالحين إنما أحبهم من أجل طاعتهم لله تعالى، وكانت المحبة عملًا من أعمال القلوب، واعتقادًا لها أثاب الله سبحانه معتقد ذَلِكَ ثواب الصالحين؛ إذ النية هي الأصل، والعمل تابع لها، والله يؤتي فضله من يشاء.","vol":"28","page":585},{"text":"<span data-type='title' id=toc-3721>٩٧ - باب قَوْلِ الرَّجُلِ لِلرَّجُلِ: اخْسَأْ</span>\n٦١٧٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا سَلْمُ بْنُ زَرِيرٍ، سَمِعْتُ أَبَا رَجَاءٍ، سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ -: قَالَ رَسُولُ اللهِ - ﷺ - لاِبْنِ صَائِدٍ: «قَدْ خَبَأْتُ لَكَ خَبِيئًا، فَمَا هُوَ؟». قَالَ: الدُّخُّ. قَالَ: «اخْسَأْ». [فتح ١٠/ ٥٦٠]\n\n٦١٧٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ أَخْبَرَهُ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ انْطَلَقَ مَعَ رَسُولِ اللهِ - ﷺ - فِي رَهْطٍ مِنْ أَصْحَابِهِ قِبَلَ ابْنِ صَيَّادٍ، حَتَّى وَجَدَهُ يَلْعَبُ مَعَ الْغِلْمَانِ فِي أُطُمِ بَنِي مَغَالَةَ -وَقَدْ قَارَبَ ابْنُ صَيَّادٍ يَوْمَئِذٍ الْحُلُمَ- فَلَمْ يَشْعُرْ حَتَّى ضَرَبَ رَسُولُ اللهِ - ﷺ - ظَهْرَهُ بِيَدِهِ ثُمَّ قَالَ: «أَتَشْهَدُ أَنِّي رَسُولُ اللهِ؟». فَنَظَرَ إِلَيْهِ فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ الأُمِّيِّينَ. ثُمَّ قَالَ ابْنُ صَيَّادٍ: أَتَشْهَدُ أَنِّي رَسُولُ اللهِ؟ فَرَضَّهُ النَّبِيُّ - ﷺ - ثُمَّ قَالَ: «آمَنْتُ بِاللهِ وَرُسُلِهِ». ثُمَّ قَالَ لاِبْنِ صَيَّادٍ: «مَاذَا تَرَى؟». قَالَ يَأْتِينِي صَادِقٌ وَكَاذِبٌ. قَالَ رَسُولُ اللهِ - ﷺ -: «خُلِّطَ عَلَيْكَ الأَمْرُ». قَالَ رَسُولُ اللهِ - ﷺ -: «إِنِّي خَبَأْتُ لَكَ خَبِيئًا». قَالَ: هُوَ الدُّخُّ.\nقَالَ «اخْسَأْ، فَلَنْ تَعْدُوَ قَدْرَكَ». قَالَ عُمَرُ: يَا رَسُولَ اللهِ، أَتَأْذَنُ لِي فِيهِ أَضْرِبْ عُنُقَهُ؟. قَالَ رَسُولُ اللهِ - ﷺ -: «إِنْ يَكُنْ هُوَ لَا تُسَلَّطُ عَلَيْهِ، وَإِنْ لَمْ يَكُنْ هُوَ فَلَا خَيْرَ لَكَ فِي قَتْلِهِ». [انظر: ١٣٥٤ - مسلم: ٢٩٣٠ - فتح ١٠/ ٥٦٠]\n\n٦١٧٤ - قَالَ سَالِمٌ: فَسَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ يَقُولُ: انْطَلَقَ بَعْدَ ذَلِكَ رَسُولُ اللهِ - ﷺ - وَأُبَيُّ بْنُ كَعْبٍ الأَنْصَاريُّ يَؤُمَّانِ النَّخْلَ الَّتِي فِيهَا ابْنُ صَيَّادٍ، حَتَّى إِذَا دَخَلَ رَسُولُ اللهِ - ﷺ -، طَفِقَ رَسُولُ اللهِ - ﷺ - يَتَّقِي بِجُذُوعِ النَّخْلِ، وَهْوَ يَخْتِلُ أَنْ يَسْمَعَ مِنِ ابْنِ صَيَّادٍ شَيْئًا قَبْلَ أَنْ يَرَاهُ، وَابْنُ صَيَّادٍ مُضْطَجِعٌ عَلَى فِرَاشِهِ فِي قَطِيفَةٍ لَهُ فِيهَا رَمْرَمَةٌ أَوْ زَمْزَمَةٌ فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ النَّبِيَّ - ﷺ - وَهْوَ يَتَّقِي بِجُذُوعِ النَّخْلِ، فَقَالَتْ لاِبْنِ صَيَّاد: أَيْ صَافِ -وَهْوَ اسْمُهُ- هَذَا مُحَمَّدٌ. فَتَنَاهَى ابْنُ صَيَّادٍ، قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ تَرَكَتْهُ بَيَّنَ». [انظر: ١٣٥٥ - مسلم: ٢٩٣١ - فتح ١٠/ ٥٦١]\n\n٦١٧٥ - قَالَ سَالِمٌ: قَالَ عَبْدُ اللهِ: قَامَ رَسُولُ اللهِ - ﷺ - فِي النَّاسِ فَأَثْنَى عَلَى اللهِ","vol":"28","page":586},{"text":"بِمَا هُوَ أَهْلُهُ، ثُمَّ ذَكَرَ الدَّجَّالَ فَقَالَ: «إِنِّي أُنْذِرُكُمُوهُ، وَمَا مِنْ نَبِيٍّ إِلاَّ وَقَدْ أَنْذَرَ قَوْمَهُ، لَقَدْ أَنْذَرَهُ نُوحٌ قَوْمَهُ، وَلَكِنِّي سَأَقُولُ لَكُمْ فِيهِ قَوْلًا لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ: تَعْلَمُونَ أَنَّهُ أَعْوَرُ، وَأَنَّ اللهَ لَيْسَ بِأَعْوَرَ». [انظر: ٣٠٥٧ - مسلم: ١٦٩ (سيأتي بعد حديث ٢٩٣١) - فتح ١٠/ ٥٦١]\nذكر فيه حديث ابن صياد من طريق ابن عباس وابن عمر - ﵁ - فقال: حَدَّثَنَا أَبُو الوَلِيدِ، ثَنَا سَلْمُ بْنُ زَرِيرٍ، سَمِعْتُ أَبَا رَجَاءٍ، قال: سَمِعْتُ ابن عَبَّاسٍ قال: قَالَ رَسُولُ اللهِ - ﷺ - لاِبْنِ صَائِدٍ: \"قَدْ خَبَأْتُ لَكَ خَبِيئًا، فَمَا هُوَ؟ \". قَالَ: الدُّخُّ. قَالَ: \"اخْسَأْ\".\nثم ساق حديث ابن عمر - ﵄ - أنه - ﵇ - قال لابن صياد: \"اخْسَأْ، فَلَنْ تَعْدُوَ قَدْرَكَ .. \" الحديث بطوله.\nو(\"اخسأ\"): زجر للكلب وإبعاد له وطرد، يقال: خسأت الكلب: طردته. وخسئ الكلب بنفسه، يتعدى ولا يتعدى. هذا أصل هذِه الكلمة عند العرب، ثم استعملت في كل من قال أو فعل ما لا ينبغي له، مما يسخط الله تعالى.\nقال صاحب \"الأفعال\": يقال: خسأت الكلب فخسأ أي: زجرته فبعد (^١).\nوفي القرآن: ﴿كُونُوا قِرَدَةً خَاسِئِينَ﴾ [البقرة: ٦٥] أي: مبعدين وقال تعالى: ﴿قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ (١٠٨)﴾ [المؤمنون: ١٠٨] أي: ابعدوا بعد الكلاب ولا تكلمون في رفع العذاب عنكم؛ فكل من عصى الله تعالى سقطت حرمته، ووجب خطابه بالغلظة والشدة والذم له؛ لينزع عن مذهبه؛ ويرجع عن قبيح فعله.\n_________\n(^١) \"الأفعال\" ص ٢٠٥.","vol":"28","page":587},{"text":"فصل:\nقوله: (ثم قال ابن صياد: أتشهد أني رسول الله؟ (فرضه) (^١) رسول الله - ﷺ -).\nقال ابن بطال: من رواه بالضاد فمعناه: دفعه حَتَّى وقع، فتكسر، يقال: رض الشيء فهو رضيض ومرضوض إذا انكسر، ومن رواه بالصاد فمعناه: رصه حتى دخل بعضه في بعض، يقال: رص البنيان، والقوم في الحرب رصًّا إذا قرب بعضها إلى بعض وقربها، ومنه قوله تعالى: ﴿كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ﴾ [الصف: ٤] (^٢).\nوعبارة ابن التين: فرضه: رفضه.\nوقال الخطابي: وقع هنا بضاد معجمة، وهو غلط، والصواب بالصاد أي قبض عليه بيده، يضم بعضه إلى بعض (^٣).\nوقيل معنى المعجمة: دفعه.\nفصل:\nفيه أن الله لم يطلع نبيه على الدجال متى يخرج في أمته، وأخفى عنه ذَلِكَ لما هو أعلم به، فلا علم لنبي مرسل ولا ملك مقرب إلا بما أعلمه الله به، ولذلك قالت الملائكة: ﴿لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا﴾ [البقرة: ٣٢].\nفصل:\nقوله: (\"خبأت لك خبيئًا\"). على وزن فعيل، وهو ماضٍ، وكذلك الخبأ.\n_________\n(^١) في الأصل: فرفضه والمثبت هو الذي يقتضيه السياق.\n(^٢) \"شرح ابن بطال\" ٩/ ٣٣٤.\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٠٨.","vol":"28","page":588},{"text":"فصل:\nوالرهط: دون العشرة، وليس معهم امرأة، والأطم يثقل ويخفف، والجمع: آطام، وهي قصور لأهل المدينة، وقال الداودي: هو القصر والمكان المرتفع.\nوقوله: (ضرب رسول الله - ﷺ - ظهره بيده). قال الداودي: يحتمل أن يريد ليخرج الله ما يسر على لسانه.\nفصل:\nوقوله: (هو الدخ) قال الداودي: كان - ﵇ - خبأ له سورة الدخان في يده مكتوبة، فأصاب بعض الكلمة، وهذا كأنه من استراق الجن السمع، فيلقون ذَلِكَ إلى الكاهن، فيكذب ويخلط معها. قال: وهو معنى قوله: \"خلط عليك\". قال القزاز: الدخ: الدخان وكذا قاله ابن فارس (^١)، وقال الجوهري: الدخ بالضم لغة في الدخان (^٢).\nفصل:\nقوله: (\"إن يكن هو لا سبيل لك عليه\") يعني: الدجال الذي يزعم أنه رب فلم يسلط عليه؛ لأن له أعمالًا وقد يبلغها.\nوقوله: (\"وإن لم يكن هو فلا خير لك في قتله\") فلأنه يومئذ صغير ليس من أهل التكليف ويرجى إسلامه، وقيل: إنه أسلم (^٣)، قاله الداودي، (وأورده ابن شاهين في الصحابة وقال: هو عبد الله بن\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٢١. مادة [دخخ].\n(^٢) \"الصحاح\" ١/ ٤٢٠، مادة [دخخ].\n(^٣) في هامش الأصل ما نصه: أسلم لا شك، وقد عده بعضهم في الصحابة كابن شاهين، فقال: أبوه يهوديًّا، فولد هذا أعور مختونًا، وهو الذي قيل: إنه الدجال، ثم أسلم فهو تابعي له رؤية.","vol":"28","page":589},{"text":"صائد، كان أبوه يهوديًّا فولد عبد الله أعور مختونًا. وقيل: إنه الدجال ثم أسلم، فهو تابعي، له رؤية. وقال أبو سعيد الخدري: صحبني ابن صياد إلى مكة، فقال: لقد هممت أن آخذ حبلًا فأوثقه إلى شجرة، ثم أختنق مما يقول الناس فيَّ. وذكر الحديث وهو في مسلم) (^١) (^٢).\nفصل:\nوقوله: (يؤمان النخل). أي: يقصدانها، يقال: أمه وأممه وتأممه أي: قصده.\nوقوله: (وهو يختل) أي: يختال، قاله الداودي، وقال أهل اللغة: الختل: الخدع.\nوقوله: (في قطيفة له فيها رمرمة أو زمزمة). قال الداودي: شك المحدث أيهما قال، وهو الصوت الذي لا يفهم كالهينمة، وفي \"الصحاح\": رمرم إذا حرك فاه بالكلام (^٣). وقال في باب الزاي: الزمزمة: صوت الرعد، عن أبي زيد. والزمزمة: كلام المجوس عند أكلهم (^٤). قال الداودي: ويروى: زمزة ورمرة. وكان يستلقي على ظهره ويسجي تشبهًا بفعله - ﵇ -.\nوفي الحديث: أن الله تعالى لم يعلم نبيه: متى يخرج الدجال في أمته؟ وأخفى عنه ذاك؛ لما هو أعلم به.\n_________\n(^١) مسلم (٢٩٢٧/ ٩١)، كتاب: الفتن، باب: ذكر ابن صياد، من حديث أبي سعيد.\n(^٢) من (ص ٢).\n(^٣) \"الصحاح\" ٥/ ١٩٣٧، مادة: [رمم].\n(^٤) \"الصحاح\" ٥/ ١٩٤٥، مادة: [زمم].","vol":"28","page":590},{"text":"<span data-type='title' id=toc-3722>٩٨ - باب قَوْلِ الرَّجُلِ مَرْحَبًا</span>\nوَقَالَتْ عَائِشَةُ - ﵂ -: قَالَ النَّبِيُّ - ﷺ - (لِفَاطِمَةَ ﵍) (^١): \"مَرْحَبًا بِابْنَتِي\". وَقَالَتْ أُمُّ هَانِئٍ: جِئْتُ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: \"مَرْحَبًا بِأُمِّ هَانِئٍ\" وقد سلفا.\n\n٦١٧٦ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا أَبُو التَّيَّاحِ، عَنْ أَبِي جَمْرَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ على النَّبِيِّ - ﷺ - قَالَ: «مَرْحَبًا بِالْوَفْدِ الَّذِينَ جَاءُوا غَيْرَ خَزَايَا وَلَا نَدَامَى». فَقَالُوا: يَا رَسُولَ اللهِ، إِنَّا حَيٌّ مِنْ رَبِيعَةَ وَبَيْنَنَا وَبَيْنَكَ مُضَرُ، وَإِنَّا لَا نَصِلُ إِلَيْكَ إِلاَّ فِي الشَّهْرِ الْحَرَامِ، فَمُرْنَا بِأَمْرٍ فَصْلٍ نَدْخُلُ بِهِ الْجَنَّةَ، وَنَدْعُو بِهِ مَنْ وَرَاءَنَا. فَقَالَ: «أَرْبَعٌ وَأَرْبَعٌ: أَقِيمُوا الصَّلَاةَ، وَآتُوا الزَّكَاةَ، وَصَوْمُ رَمَضَانَ، وَأَعْطُوا خُمُسَ مَا غَنِمْتُمْ، وَلَا تَشْرَبُوا فِي الدُّبَّاءِ، وَالْحَنْتَمِ، وَالنَّقِيرِ، وَالْمُزَفَّتِ». [انظر: ٥٣ - مسلم: ١٧ - فتح ١٠/ ٥٦٢].\nثم ساق حديث أَبي التَّيَّاحِ، عَنْ أَبِي جَمْرَةَ، عَنِ ابن عَبَّاسٍ ﵄ قَالَ: لَمَّا قَدِمَ وَفْدُ عَبْدِ القَيْسِ عَلَى النَّبِيِّ - ﷺ - قَالَ: \"مَرْحَبًا بِالْوَفْدِ الذِينَ جَاءُوا غَيْرَ خَزَايَا وَلَا نَدَامَى\" الحديث.\nوأبو التياح: اسمه يزيد بن حميد الضبعي أبو حماد -من أنفسهم- البصري، مات سنة ثمان وعشرين ومائة، وقيل: سنة ثلاثين بسرخس. وأبو جمرة: اسمه نصر بن عمران الضبعي -بالجيم والراء- مات بسرخس أيضًا في ولاية يوسف بن عمر بن يوسف بن عمر بن محمد بن الحكم الثقفي على العراق، وكانت سنة عشرين ومائة إلى أن هرب إلى الشام في ولاية يزيد بن الوليد الناقص سنة ست وعشرين. وفي ربيعة بن نزار: ربيعة اثنان: أحدهما: ربيعة بن نزار\n_________\n(^١) ليست في الأصل والمثبت من اليونينية ٨/ ٤١.","vol":"28","page":591},{"text":"أخي أسد بن ربيعة، والثاني: ابن قيس بن ثعلبة. قال الأصمعي: معنى قوله: مرحبًا لقيت رحبًا وسعة. وقال الفراء: هو منصوب على المصدر وفيه معنى الدعاء. والرحب: السعة، وتقول العرب: مرحبًا وأهلًا وسهلًا. أي: لقيت أهلًا كأهلك، ولقيت سهلًا أي: سهلت عليك أمورك.\nفصل:\nقوله: (\"غير خزايا\") أي: غير مخزيين ولا أذلاء بل مكرمين مرتضين. \"ولا ندامى\" غير نادمين بل مغتبطين فرحين بما أنعم الله عليهم من الإسلام وتصديق رسول الله - ﷺ - ونصرته ودعاء قومهم إلى دينه.\nوخزايا: جمع خزيان، كحيارى: جمع حيران، وندامى، ومراده جمع الواحد الذي هو نادم، ولكنه جاء هنا على غير قياس اتباعا لخزايا؛ لأن فاعلًا لا تجمع على فعالى كقولهم: إني لآتيه بالغدايا والعشايا. قالوا: غدايا لما ضُمِّت إلى العشايا.\nوفي الحديث: \"ارجعن مأزورات غير مأجورات\" (^١) والأصل: موزورات وإنما يجمع على ندامى الندمان الذي هو النديم، وقال القزاز في \"جامعه\": يقال في النادم: ندمان، فعلى هذا يكون جاريًا على الأصل لا على الاتباع. وقال ابن السكيت: خزى يخزى خزيًا: إذا وقع في بلية. وقيل: معنى مستحيين، يقال: خزي خزاية إذا استحيا (^٢)، وقال الداودي: هو جمع مَخْزى.\n_________\n(^١) رواه ابن ماجه (١٥٧٨) وضعفه الألباني في \"ضعيف ابن ماجه\" (٣٤٤).\n(^٢) \"إصلاح المنطق\" ص ٣٧٣.","vol":"28","page":592},{"text":"وقال ابن التين: وليس ببين؛ لأن مفعلًا لا يجمع على فعالى.\nوقيل: جمع مُخْزى، وهو أيضًا غير بين؛ لأن خزا ثلاثي غير متعد، ولا يُبنى منه لما لم يسم فاعله، ولا يكون أيضًا فعالى جمع مفعول.\nوقوله: (فقال: \"أربع وأربع\")، أي: الذي آمركم به أربع والذي أنهاكم عنه أربع.\nو\"الدباء\": بالمد، وحكي القصر: القرعة، جمع: دباءة ممدود.\nو\"الحنتم\" قال أبو عبيد: هي جرار خضر (^١).\nوقال ابن حبيب: هي الجر، وهو كل ما كان من فخار أبيض وأخضر.\nوأنكره بعض العلماء وقال: إنما الحنتم ما طلي بالحنتم المعمول من الزجاج وغيره، ويعجل الشدة في الشراب بخلاف ما لم يطل. وعلى هذا أهل اللغة.\nو\"النقير\": أصل النخلة وهو منسوخ، خلافًا لمالك، وقد سلف كله.\n_________\n(^١) \"غريب الحديث\" ١/ ٣٠٥.","vol":"28","page":593},{"text":"<span data-type='title' id=toc-3723>٩٩ - باب يُدْعَى النَّاسُ بِآبَائِهِمْ</span>\n٦١٧٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْغَادِرُ يُرْفَعُ لَهُ لِوَاءٌ يَوْمَ الْقِيَامَةِ، يُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ». [انظر: ٣١٨٨ - مسلم: ١٧٣٥ - فتح ١٠/ ٥٦٣]\n\n٦١٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ الْغَادِرَ يُنْصَبُ لَهُ لِوَاءٌ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ». [انظر: ٣١٨٨ - مسلم: ١٧٣٥ - فتح ١٠/ ٥٦٣]\nذكر فيه حديث ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْغَادِرُ يُرْفَعُ لَهُ لِوَاءٌ يَوْمَ القِيَامَةِ، يُقَالُ: هذِه غَدْرَةُ فُلَانِ بْنِ فُلَانٍ\".\nوعنه: \"إِنَّ الغَادِرَ يُنْصَبُ لَهُ لِوَاءٌ يَوْمَ القِيَامَةِ، فَيُقَالُ: .. \" هذا الحديث.\nاللواء: ممدود، وقوله: (\"هذِه غدرة فلان ابن فلان\"). فيه رد لقول من زعم أنه لا يدعى الناس يوم القيامة إلا بأمهاتهم؛ لأن فيه سترًا على آبائهم، ومصداق هذا الحديث في قوله تعالى: ﴿وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا﴾ [الحجرات: ١٣] قال أهل التفسير: الشعوب: النسب الأبعد، والقبائل: النسب الأقرب. يقال: فلان من بني فلان. غير أن النسب إلى الآباء وإن كان هو الأصل، فقد جاء في الحديث أن يدعى المرء بأحب أسمائه إليه، وأحبها إليه أن يدعى بكنيته؛ لما في ذَلِكَ من توقيره، والدعاء بالآباء أشد في التعريف وأبلغ في التمييز، وبذلك نطق الكتاب والسنة. وقد كان الأعراب الجفاة يأتون رسول الله - ﷺ - وهو جالس مع أصحابه فيقولون: أيكم محمد بن عبد المطلب؟ ولا يذكرون ما شرفه الله به من النبوة المعصومة والرسالة المؤيدة،","vol":"28","page":594},{"text":"فلا ينكر ذَلِكَ عليهم؛ لما خصه الله تعالى به من الخلق العظيم، وجبله عليه من الطبع الشريف.\nفصل:\nوفيه: جواز الحكم بظواهر الأمور إذا لم يكن علم بواطنها؛ لأنه قد يجوز أن يكون كثير من الناس فيمن يدعى إلى أبيه في الظاهر وليس كذلك في الباطن.\nودل عموم هذا الحديث على أنه إنما يدعى الناس بالآباء، ولا يلزم داعيهم البحث عن حقيقة أمورهم والتنقير عنهم.","vol":"28","page":595},{"text":"<span data-type='title' id=toc-3724>١٠٠ - باب لَا يَقُلْ: خَبُثَتْ نَفْسِي</span>\n٦١٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَقُولَنَّ أَحَدُكُمْ خَبُثَتْ نَفْسِي، وَلَكِنْ لِيَقُلْ: لَقِسَتْ نَفْسِي». [مسلم: ٢٢٥٠ - فتح ١٠/ ٥٦٣]\n\n٦١٨٠ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَقُولَنَّ أَحَدُكُمْ: خَبُثَتْ نَفْسِي، وَلَكِنْ لِيَقُلْ: لَقِسَتْ نَفْسِي». تَابَعَهُ عُقَيْلٌ. [مسلم: ٢٢٥١ - فتح ١٠/ ٥٦٣]\nذكر فيه حديث عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ -: \"لَا يَقُولَنَّ أَحَدُكُمْ خَبُثَتْ نَفْسِي، ولكن لِيَقُلْ: لَقِسَتْ نَفْسِي\".\nوحديث يُونُسَ عَنِ الزُّهْرِيِّ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلٍ، عَنْ أَبِيهِ -أي: وهو ابن سعد، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَقُولَنَّ أَحَدُكُمْ: خَبُثَتْ نَفْسِي، ولكن لِيَقُلْ: لَقِسَتْ نَفْسِي\". تَابَعَهُ عُقَيْلٌ.\nالشرح:\n(يقال: خبثت خبثًا فهو خبيث أي: رديء) (^١)، ومعنى: لقست -بكسر القاف-: عثت. (وكره) (^٢) خبث وهو بائن من لفظ الخبث، قال أبو عبيد: لقست وخبثت واحد، ولكنه استقبح لفظ خبثت (^٣). أي: فإنه كان يعجبه اللفظ الحسن ويتفاءَل به ويكره الاسم القبيح ويغيره، وكره لفظ الخبيث إذ الخبيث حرام على المؤمنين، وليس هذا على معنى\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: (ذكره) والمثبت موافق للسياق.\n(^٣) \"غريب الحديث\" ٢/ ٧٣.","vol":"28","page":596},{"text":"الإيجاب والحتم، وإنما هو من باب الأدب، فقد قال - ﵇ - في الذي يعقد الشيطان على قافية رأسه: \"أصبح خبيث النفس كسلان\" (^١) وقد نطق القرآن بهذِه اللفظة فقال تعالى: ﴿وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ﴾ [إبراهيم: ٢٦].\n_________\n(^١) سلف برقم (١١٤٢)، كتاب: التهجد، باب: عقد الشيطان على قافية الرأس إذا لم يصل بالليل.\nورواه مسلم برقم (٧٧٦)، كتاب: الصلاة، باب: ما روي فيمن نام الليل أجمع حتى أصبح.","vol":"28","page":597},{"text":"<span data-type='title' id=toc-3725>١٠١ - باب لَا تَسُبُّوا الدَّهْرَ</span>\n٦١٨١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي أَبُو سَلَمَةَ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: «قَالَ اللهُ: يَسُبُّ بَنُو آدَمَ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِى اللَّيْلُ وَالنَّهَارُ». [انظر: ٤٨٢٦ - مسلم: ٢٢٤٦ - فتح ١٠/ ٥٦٤]\n\n٦١٨٢ - حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تُسَمُّوا الْعِنَبَ الْكَرْمَ، وَلَا تَقُولُوا: خَيْبَةَ الدَّهْرِ. فَإِنَّ اللهَ هُوَ الدَّهْرُ». [انظر: ٤٨٢٦، ٦١٨٣ - مسلم: ٢٢٤٦، ٢٢٤٧ - فتح ١٠/ ٥٦٤]\nحدثنا يَحْيَى بْنُ بُكَيْرٍ، ثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ، أَخْبَرَنِي أَبُو سَلَمَةَ قَالَ: أَبُو هُرَيْرَةَ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"قَالَ اللهُ تعالى: يَسُبُّ بَنُو آدَمَ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِي اللَّيْلُ وَالنَّهَارُ\".\nحَدَّثنَا عَيَّاشُ بْنُ الوَلِيدِ، ثَنَا عَبْدُ الأَعْلَى، ثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تُسَمُّوا العِنَبَ الكَرْمَ، وَلَا تَقُولُوا: خَيْبَةَ الدَّهْرِ. فَإِنَّ اللهَ هُوَ الدَّهْرُ\".\nقال الجياني: كذا روي هذا الإسناد من حديث الليث عن يونس، وفي روايتنا عن أبي علي بن السكن: ثنا الليث، عن عُقيل، عن ابن شهاب. قال: والحديث محفوظ ليونس عن ابن شهاب بهذا السند.\nوكذا ذكره مسلم من حديث ابن وهب عن يونس وقال محمد بن يحيى الذهلي في كتاب \"علل حديث الزهري\": حدثنا أبو صالح، ثنا الليث، عن عقيل، عن ابن شهاب، عن أبي سلمة، عن أبي هريرة - ﵁ - قال: سمعت النبي - ﷺ - يقول: \"لا يسب ابن آدم الدهر\" الحديث.","vol":"28","page":598},{"text":"وهذِه الرواية تقوي ما في رواية ابن السكن إن كان حفظه.\nورواه ابن عيينة عن ابن شهاب، عن سعيد، عن أبي هريرة عند البخاري أيضًا.\nقال النسائي: كلاهما محفوظ. وحديث أبي سلمة أشهرهما (^١).\nقال الخطابي: كانت الجاهلية تضيف النصائب والنوائب إلى الدهر الذي هو مر الليل والنهار. وهم في ذَلِكَ فرقتان: فرقة لا تؤمن بالله ولا تعرف إلا الدهر الليل والنهار، اللذين هما محل للحوادث وطرق لمساقط الأقدار، تنسب المكاره إليه على أنها من فعله، ولا ترى أن لها مدبرًا غيره، وهذِه الفرقة هم الدهرية الذين حكى الله عنهم في قوله: ﴿وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ﴾ [الجاثية: ٢٤]. وفرقة ثانية تعرف الخالق وتنزهه أن تنسب إليه المكاره فتضيفها إلى الدهر والزمان، وعلى هذين الوجهين كانوا يسبون الدهر ويذمونه، فيقول القائل منهم: يا خيبة الدهر ويا بؤس الدهر فقال - ﵇ - لهم مبطلًا ذَلِكَ: \"لا يسبن أحدكم الدهر\".\nفالله هو الدهر يريد -والله أعلم-: لا تسبوا الدهر على أنه الفاعل لهذا الصنع بكم، فإن الله هو الفاعل له، فإذا سببتم الذي أنزل بكم المكاره رجع السب إلى الله وانصرف إليه.\nومعنى قوله: \"أنا الدهر\". أي: أنا ملك الدهر ومصرفه، فحذف اختصارًا للفظ واتساعًا في المعنى. وبيان هذا في حديث أبي هريرة من حديث هشام بن سعد، عن زيد بن أسلم، عن أبي صالح، عنه رفعه: \"يقول الله -﷿-: أنا الدهر بيدي الليل والنهار (أجده) (^٢)\n_________\n(^١) \"تقييد المهمل وتمييز المشكل\" ٢/ ٧٣٦ - ٧٣٧.\n(^٢) كذا بالأصل وفي \"المسند\": (أجددها).","vol":"28","page":599},{"text":"و(أقلبه) (^١)، وأذهب بالملوك وآتي بهم\" (^٢).\nوروى عبد الرزاق عن معمر، عن الزهري، عن ابن المسيب، عن أبي هريرة - ﵁ - يرفعه: \"يقول الله: يؤذيني ابن آدم يقول: يا خيبة الدهر، فلا يقولن أحدكم: يا خيبة الدهر؛ فإني أنا الدهر أقلبه ليله ونهاره، فإذا شئت قبضتهما\" (^٣).\nوقال النحاس: يجوز فيه نصب الراء من قوله: \"فإن الله هو الدهر\". والمعنى: فإن الله مقيم الدهر أي: مقيم أبدًا لا يزول، ولما قال ابن الجوزي: كان أهل الجاهلية يرون أن الدهر هو مهلكهم ولا يرونها من الله، كان أبو بكر بن داود يرويه: \"أنا الدهر\" بفتح الراء منصوبة على الظرف أي أنا طول الدهر بيدي الأمر. قال: وهو باطل من ثلاثة أوجه:\nأحدها: أنه خلاف ضبط المحدثين المحققين.\nثانيها: أنه ورد بألفاظ صحاح تبطل تأويله، منها ما عند البخاري: \"لا تقولوا: يا خيبة الدهر\".\nثالثها: لو كان بالضم كان اسمًا من أسمائه تعالى، يقتضي أن يكون علة النهي لم تذكر؛ لأنه إذا قال: \"لا تسبوا الدهر فأنا الدهر أقلب الليل والنهار\" كأنه قال: لا تسبوا الدهر فأنا أقلبه. وتقليبه الأشياء لا يمنع ذمها، وإنما يتوجه الأذى في قوله: (\"يؤذيني ابن آدم\") على ما أشرنا إليه ولم يكن ابن داود من الحفاظ ولا من علماء النقل.\n_________\n(^١) في (ص ٢): أبليه.\n(^٢) رواه أحمد ٢/ ٤٩٦ عن ابن نمير، عن هشام بن سعد، به.\n(^٣) رواه عبد الرزاق في \"جامع معمر\" ١١/ ٤٣٦ - ٤٣٧ (٢٠٩٣٨).","vol":"28","page":600},{"text":"وقال ابن حبيب وغيره: هذا الحديث مما لا ينبغي لأحد جهل وجهه؛ وذلك أن أهل الكفر بالله والزنادقة يحتجون به على المسلمين، وتأويله عند أهل السنة ما سلف من قصدهم النسبة إلى الفاعل، والفاعل لها هو الله سبحانه. فقال الله سبحانه: \"يسب بنو آدم الدهر\" أي: يسبونني، ومعنى الحديث: يظن ابن آدم أن الدهر فعل ذَلِكَ. وأنا فاعله بيدي الليل والنهار. إلى آخره.\nوقوله: \"ولا تقولوا: خيبة الدهر\": يريد ألا يصحح في الجاهلية، وهو من معنى الحديث السالف. قال الداودي: هو دعاء على الدهر بالخيبة، وهي كلمة هذا أصلها، فصارت تقال لكل مذموم ومن يسبه لما يكون من تغير أصله، فلا بأس؛ لأن الذم يقع على أصله.","vol":"28","page":601},{"text":"<span data-type='title' id=toc-3726>١٠٢ - باب قَوْلِ النَّبِيِّ - ﷺ - «إِنَّمَا الْكَرْمُ قَلْبُ الْمُؤْمِنِ»</span>\nوَقَدْ قَالَ: \"إِنَّمَا المُفْلِسُ الذِي يُفْلِسُ يَوْمَ القِيَامَةِ\". كَقَوْلِهِ \"إِنما الصُّرَعَةُ الذِي (يَمْلِكُ) (^١) نَفْسَهُ عِنْدَ الغَضَبِ\". [انظر: ٦١١٤] كَقَوْلِهِ: \"لَا مَلِكَ إلا الله\". فَوَصَفَهُ بِانْتِهَاءِ المُلْكِ، ثُمَّ ذَكَرَ المُلُوكَ أَيْضًا فَقَالَ: \" ﴿إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا﴾ \" [النمل: ٣٤].\n\n٦١٨٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «وَيَقُولُونَ الْكَرْمُ، إِنَّمَا الْكَرْمُ قَلْبُ الْمُؤْمِنِ». [انظر: ٦١٨٢ - مسلم: ٢٢٤٧ - فتح ١٠/ ٥٦٦]\nثم ذكر حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"وَيَقُولُونَ: الكَرْمُ، إِنَّمَا الكَرْمُ قَلْبُ المُؤْمِنِ\".\nالشرح:\nقوله: (\"إنما الكرم قلب المؤمن\" و\"إنما المفلس\" و\"إنما الصرعة\"). وإنما هو على المبالغة أي: ليس المفلس كل الإفلاس إلا من لم يكن له حسنات يوم القيامة؛ من أجل أنه قد يكون في الدنيا مفلسًا من المال، وهو غني يوم القيامة بحسناته، والغني في الدنيا قد يكون مفلسًا يوم القيامة، وهذا على المبالغة وكذلك الصرعة ليس الذي يغلب الناس ويصرعهم بقوته، إنما الصرعة الذي يملك نفسه.\nقال المهلب: وغرضه في هذا الباب -والله أعلم-: أن يعرف بمواقع الألفاظ المشتركة، وأن يقتصر في الوصف على ترك المبالغة\n_________\n(^١) ساقطة من الأصل.","vol":"28","page":602},{"text":"والإغراق في الصفات إذا لم يستحق الموصوف ذَلِكَ، ولا يبلغ النهايات في ذَلِكَ إلا في مواضعها وحيث يليق الوصف بالنهاية (^١).\nواعترض ابن التين فقال: الظاهر أن البخاري إنما أراد ما قد يكون في مواضع ليست تخص الحكم بالمذكور وتضعه عما عداه؛ لأن (إنما) عند أهل النحو واللغة للحصر والقطع كقوله: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ [التوبة: ٦٠] الآية. فأورد البخاري هذا؛ لأنها قد تقع لغير الحصر، ويدل على ذَلِكَ تشبيهه بقوله: \"لا مَلِكَ إلا الله\". ثم قال: ﴿إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا﴾.\nفصل:\nوقوله: (\"إنما المفلس\") قال ابن فارس: يقال: أفلس إذا صار ذا فلوس بعد أن كان ذا دراهم (^٢).\nوقال الجوهري: كأنما صارت دراهمه فلوسًا وزيوفًا. كما يقال: (أخبث) (^٣) إذا صار أصحابه خبثاء، وأقطف صارت دابته قَطوفًا. ويجوز أن يراد صار إلى حال يقال فيها: ليس معه فلس، كما يقال: أقهر الرجل صار إلى حال (يقهر) (^٤) عليها، وأذل صار إلى حال يذل فيها، وقد فَلَّسه القاضي تفليسًا: نادى عليه أنه أفلس (^٥).\nفصل:\nوقوله: (\"إنما الكرم قلب المؤمن\") أي: لما فيه من نور الإيمان\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٣٩.\n(^٢) \"مجمل اللغة\" ٢/ ٧٠٥، مادة: (فلس).\n(^٣) في الأصل: أجبن. والمثبت من \"الصحاح\".\n(^٤) في الأصل: القهر. والمثبت من \"الصحاح\".\n(^٥) \"الصحاح\" ٣/ ٩٥٩، مادة (فلس).","vol":"28","page":603},{"text":"والتقوى. قال تعالى: ﴿إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ﴾ [الحجرات: ١٣] وقال في الباب قبله: \"لا تسموا العنب الكرم\". وهذا هو المشهور في اللغة أن الكرم بسكون الراء: العنب. قال الأزهري: سمي العنب كرمًا؛ لكرمه؛ وذلك أنه ذلل لقاطفه، وليس عليه سلاء فيعقر جانيه ويحمل الأصل منه مثل ما تحمل النخلة وأكثر، وكل شيء كبر فقد كرم. وقال ابن الأنباري: سمي كرمًا؛ لأن الخمر منه وهي تحث على السخاء وتأمر بمكارم الأخلاق، كما سموها راحًا. قال الشاعر:\n......... والخمر مشتقة المعنى من الكرم.\nولذلك قال: \"لا تسموا العنب الكرم\". كره أن يسمى أصل الخمر باسم مأخوذ من الكرم، وجعل المؤمن الذي يتقي شربها، ويرى الكرم في تركها أحق بهذا الاسم الحسن؛ تأكيدًا لحرمته، وأسقط الخمر عن هذِه الرتبة؛ تحقيرًا لها (^١).\nوقيل: تأكيدًا لتحريمها؛ وسلبًا للفضيلة بتغيير اسمها المأخوذ عندهم من اسم الكرم، إذ في تسليم هذا الاسم لها (تقول لدعواه) (^٢) فيها بأمر كأن لا تدعى كرمًا، وأن لا تسمى مواضعها وأشجارها حدائق الأعناب.\nوقال أبو حاتم: قال رجل من أهل الطائف:\nشققت من الصبا واشتق منى … كما اشتقت من الكرم الكروم\n_________\n(^١) انظر: \"تهذيب اللغة\" ٤/ ٣١٣٢ - ٣١٣٣، مادة: (كرم).\n(^٢) كذا بالأصل.","vol":"28","page":604},{"text":"<span data-type='title' id=toc-3727>١٠٣ - باب قَوْلِ الرَّجُلِ: فَدَاكَ أَبِي وَأُمِّي</span>\n(فِيهِ الزُّبَيْرُ عَنِ النَّبِيِّ - ﷺ -) (^١). [انظر: ٣٧٢٠]\n\n٦١٨٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي سَعْدُ بْنُ إِبْرَاهِيمَ، عَنْ عَبْدِ اللهِ بْنِ شَدَّادٍ، عَنْ عَلِيٍّ - ﵁ - قَالَ: مَا سَمِعْتُ رَسُولَ اللهِ - ﷺ - يُفَدِّي أَحَدًا غَيْرَ سَعْدٍ، سَمِعْتُهُ يَقُولُ: «ارْمِ فَدَاكَ أَبِي وَأُمِّي». أَظُنُّهُ يَوْمَ أُحُدٍ. [انظر: ٢٩٠٥ - مسلم: ٢٤١١ -\nفتح ١٠/ ٥٦٨]\nذكر فيه حديث عَلِيٍّ - ﵁ - قَالَ: مَا سَمِعْتُ النبي - ﷺ - يُفَدِّي أَحَدًا غَيْرَ سَعْدٍ، سَمِعْتُهُ يَقُولُ: \"ارْمِ فَدَاكَ أَبِي وَأُمِّي\". أَظُنُّهُ يَوْمَ أُحُدٍ.\nحديث الزبير في يوم الخندق. وقال له - ﵇ -: \" (احمل) (^٢) فداك أبي وأمي\" (^٣) قد سلف معنى تقدمة الرجل لأخيه في الجهاد.\nولا تعارض بين الحديثين كأن عليًّا - ﵁ - لم يسمعه يفدي غير سعد ولم يسمعه يفدي الزبير، وسمعه الزبير فأخبر كل بما سمع. وقال قوم: لا يجوز تفدية الرجل الرجل بنفسه ولا بأبويه. وزعموا أن رسول الله - ﷺ - ربما فدى بأبويه لأمر. وروي عن عمر - ﵁ - أن رجلًا قال لآخر: جعلني الله فداك. قال: إذًا يهينك الله. ويرده فداء الصديق بآبائه وأمهاته رسول الله - ﷺ -، وأبي طلحة بنفسه رسول الله - ﷺ -، فلم ينكر عليهما، كما يأتي بعد. وفداؤك بالمد وكسر الفاء والقصر وفتحها: وأصلها: التفادي، وهو أن تفدي الناس بعضهم ببعض كأنه يجعل نفسه فداءً لصاحبه.\n_________\n(^١) ليس في الأصل والمثبت من \"اليونينية\" ٨/ ٤٢.\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٣٧٢٠)، كتاب: فضائل الصحابة، باب: مناقب الزبير، ورواه مسلم (٢٤١٦)، كتاب: \"فضائل الصحابة\" باب: من فضائل طلحة والزبير.","vol":"28","page":605},{"text":"<span data-type='title' id=toc-3728>١٠٤ - باب قَوْلِ الرَّجُلِ: جَعَلَنِي اللهُ فِدَاكَ</span>\nوَقَالَ أَبُو بَكْرٍ - ﵁ - لرسول الله - ﷺ -: فَدَيْنَاكَ بِآبَائِنَا وَأُمَّهَاتِنَا. [انظر: ٣٩٠٤]\n\n٦١٨٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي إِسْحَاقَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّهُ أَقْبَلَ هُوَ وَأَبُو طَلْحَةَ مَعَ النَّبِيِّ - ﷺ - وَمَعَ النَّبِيِّ - ﷺ - صَفِيَّةُ مُرْدِفَهَا عَلَى رَاحِلَتِهِ، فَلَمَّا كَانُوا بِبَعْضِ الطَّرِيقِ عَثَرَتِ النَّاقَةُ، فَصُرِعَ النَّبِيُّ - ﷺ - وَالْمَرْأَةُ، وَأَنَّ أَبَا طَلْحَةَ -قَالَ: أَحْسِبُ- اقْتَحَمَ عَنْ بَعِيرِهِ، فَأَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: يَا نَبِيَّ اللهِ، جَعَلَنِي اللهُ فِدَاكَ، هَلْ أَصَابَكَ مِنْ شَيْءٍ؟. قَالَ: «لَا، وَلَكِنْ عَلَيْكَ بِالْمَرْأَةِ». فَأَلْقَى أَبُو طَلْحَةَ ثَوْبَهُ عَلَى وَجْهِهِ فَقَصَدَ قَصْدَهَا، فَأَلْقَى ثَوْبَهُ عَلَيْهَا، فَقَامَتِ الْمَرْأَةُ، فَشَدَّ لَهُمَا عَلَى رَاحِلَتِهِمَا فَرَكِبَا، فَسَارُوا حَتَّى إِذَا كَانُوا بِظَهْرِ الْمَدِينَةِ -أَوْ قَالَ: أَشْرَفُوا عَلَى الْمَدِينَةِ- قَالَ النَّبِيُّ - ﷺ -: «آيِبُونَ تَائِبُونَ، عَابِدُونَ، لِرَبِّنَا حَامِدُونَ». فَلَمْ يَزَلْ يَقُولُهَا حَتَّى دَخَلَ الْمَدِينَةَ. [انظر: ٣٧١ - مسلم: ١٣٤٥ - فتح ١٠/ ٥٦٩]\nثم ذكر فيه حديث أَنَسِ أَنَّهُ أَقْبَلَ هُوَ وَأَبُو طَلْحَةَ مَعَ رسول الله - ﷺ - .. الحديث. وفيه: يَا نَبِيَّ اللهِ، جَعَلَنِي اللهُ فِدَاكَ.\nوفيه: رد على من منع الفداء كما سلف.\nوقوله: (فألوى أبو طلحة ثوبه على وجهه) وفي نسخة: (فألقى). ألوى بالشيء: ذهب به كاليد ونحوها، ولعله بحذف الياء أي: ألوى ثوبه على وجهه. ولأبي ذر: (فألقى) وهو بين.\nوقوله: (حَتَّى إذا كانوا بظهر المدينة. أو قال: وأشرفوا على المدينة). هو الفضاء الذي عندها.\nوقوله: (\"تائبون\") أي: تبنا إليك. وقيل: لا يقول ذَلِكَ إلا من علم أن الله تاب عليه، وليقل: اللهم تب علينا وقوله: إلا من علم. وهذا لا يُعلم إلا بوحي.","vol":"28","page":606},{"text":"<span data-type='title' id=toc-3729>١٠٥ - باب أَحَبِّ الأَسْمَاءِ إِلَى اللهِ تعالى</span>\n٦١٨٦ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا ابْنُ الْمُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - قَالَ: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ الْقَاسِمَ، فَقُلْنَا: لَا نَكْنِيكَ أَبَا الْقَاسِمِ وَلَا كَرَامَةَ. فَأَخْبَرَ النَّبِيَّ - ﷺ - فَقَالَ: «سَمِّ ابْنَكَ عَبْدَ الرَّحْمَنِ». [انظر: ٣١١٤ - مسلم: ٢١٣٣ - فتح ١٠/ ٥٧٠]\nذكر فيه حديث محمد بن المُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - قَالَ: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ القَاسِمَ، فَقُلْنَا: لَا نَكْنِيكَ أَبَا القَاسِمِ وَلَا كَرَامَةَ. فَأَخْبَرَ النَّبِيَّ - ﷺ - فَقَالَ: \"سَمِّ ابنكَ عَبْدَ الرَّحْمَنِ\".\nيريد أنه - ﵇ - لا يأمر إلا بأحب الأسماء إلى الله. وروى أبو داود من حديث عبيد الله، عن نافع، عن ابن عمر - ﵄ -، عن النبي - ﷺ - أنه قال: \"أحب الأسماء إلى الله عبد الله، وعبد الرحمن\" (^١).\n(وهذا طبق الترجمة) (^٢)، وفي لفظ بدله: \"وهمام\" (^٣)؛ لأنه ما ليس أحد إلا وهو عبد الله. وهو يهتم بأمر رشد أو غي. وعن عوف، عن الحسن قال: بلغني أن رسول الله - ﷺ - قال: \"من خير أسمائكم عبد الله وعبد الرحمن\". وجاء عن عمر بن الخطاب - ﵁ - أنه قال: يصفِّي الرجل للمرء ود أخيه المسلم أن يدعوه بأحب الأسماء إليه، ويوسع له في المجلس ويسلم عليه إذا لقيه، وإذا قال له: يا فلان وكناه فقد أكرمه وألطف له في القول، وذلك مما يثبت المودة (^٤). وروى ابن لهيعة عن أبي قتيل، عن عبد الله بن عمر - ﵄ - مرفوعًا: \"تكنوا، فإنه أكرم للمكنى والمكني\".\n_________\n(^١) \"سنن أبي داود\" (٤٩٤٩).\n(^٢) من (ص ٢).\n(^٣) رواه أبو داود (٤٩٥٠)، وأحمد ٤/ ٣٤٥ بلفظ: \"أحب الأسماء إليِّ الله عبد الله وعبد الرحمن وأصدقها الحارث وهمام\".\n(^٤) رواه عبد الرزاق في \"جامع معمر\" ١١/ ٤٤ (١٩٨٦٥).","vol":"28","page":607},{"text":"<span data-type='title' id=toc-3730>١٠٦ - باب قَوْلِ النَّبِيِّ - ﷺ -: «تسَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي»</span>\nقَالَهُ أَنَسٌ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢١٢٠]\n\n٦١٨٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا حُصَيْنٌ، عَنْ سَالِمٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ الْقَاسِمَ، فَقَالُوا: لَا نَكْنِيهِ حَتَّى نَسْأَلَ النَّبِيَّ - ﷺ -. فَقَالَ: «سَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي». [انظر: ٣١١٤ - مسلم: ٢١٣٣ - فتح ١٠/ ٥٧١]\n\n٦١٨٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَيُّوبَ، عَنِ ابْنِ سِيرِينَ، سَمِعْتُ أَبَا هُرَيْرَةَ: قَالَ أَبُو الْقَاسِمِ - ﷺ -: «سَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي». [انظر: ١١٠ - مسلم: ٢١٣٤ - فتح ١٠/ ٥٧١]\n\n٦١٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ ابْنَ الْمُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ -: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ الْقَاسِمَ، فَقَالُوا: لَا نَكْنِيكَ بِأَبِي الْقَاسِمِ، وَلَا نُنْعِمُكَ عَيْنًا. فَأَتَى النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ: «أَسْمِ ابْنَكَ عَبْدَ الرَّحْمَنِ». [انظر: ٣١١٤ - مسلم: ٢١٣٣ - فتح ١٠/ ٥٧١]\nذكر فيه حديث سَالِمٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ القَاسِمَ، فَقَالُوا: لَا نَكْنِيهِ حَتَّى نَسْأَلَ النَّبِيَّ - ﷺ -. فَقَالَ: \"سَمُّوا بِاسْمِي، وَلَا تَكْتَنُوا بِكُنْيَتِي\". وحديث أَبَي هُرَيْرَةَ - ﵁ - قال: قَالَ أَبُو القَاسِمِ - ﷺ -: \" سَمُّوا .. \" الحديث.\nوحديث ابن المُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - قال: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ القَاسِمَ، فَقَالُوا: لَا نَكْنِيكَ بِأَبِي القَاسِمِ، وَلَا نُنْعِمُكَ عَيْنًا. فَأَتَى النَّبِيَّ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ: \"سمِ ابنكَ عَبْدَ الرَّحْمَنِ\".","vol":"28","page":608},{"text":"الشرح:\nالكنية -بضم الكاف-: سميت بذلك؛ لأنها تورية عن اسمه، وفي كتاب الخليل: الصواب: يكنى بأبي عبد الله، ولا تقل يكنى بعبد الله (^١). وكذا في البخاري: لا نكنيك بأبي القاسم. كما أوردناه.\nواختلف في هذا الحديث: فقيل: نهي عن الجمع بين الاسم والكنية. وقيل: المنع في حياته للإيذاء كما وقع في زمنه. كما أخرجه الترمذي (^٢)، وأبعد بعضهم فمنع التسمية بمحمد، روى سالم بن أبي الجعد: كتب عمر - ﵁ - إلى أهل الكوفة: لا تسموا باسم نبي. واعتل بحديث أبي داود: ثَنَا الحكم بن عطية، عن ثابت، عن أنس (رفعه) (^٣): \"تسمون أولادكم محمدًا ثم تلعنوهم\" (^٤). ومنهم من رخص في الجمع. قال علي: يجمع بينهما. وكنى ولده محمد بن الحنفية بذلك، فرخص له - ﵇ - فيه، وسمى مالك ابنه محمدًا وكناه أبا القاسم، وكذا طلحة في ولده محمد.\nوقال الطبري: يحمل النهي على الكراهة دون التحريم. وصحح الأخبار كلها ولا تعارض ولا نسخ، وكان إطلاقه لعلي في ذَلِكَ إعلامًا منه (أمته) (^٥) جوازه مع الكراهة، وترك الإنكار دليل عليه، وذكر الطبري عن طائفة المنع، وروى ابن سيرين قال: كان مروان بن\n_________\n(^١) \"العين\" ٥/ ٤١١.\n(^٢) الترمذي (٢٨٤١).\n(^٣) من (ص ٢).\n(^٤) رواه الحاكم ٤/ ٢٩٣ من طريق أبي داود الطيالسي، وقال: تفرد به الحكم بن عطية، عن ثابت.\n(^٥) من (ص ٢).","vol":"28","page":609},{"text":"الحكم سمى ابنه القاسم، وكان رجل من الأنصار سمى ابنه القاسم، فلما بلغهما هذا الحديث بالنهي، سمى مروان ابنه عبد الملك، وغيَّر الأنصاري اسم ابنه. وقال ابن (عون) (^١): سألت ابن سيرين عن الرجل يكنى بكنية رسول الله - ﷺ - ولم يتسم باسمه أيكره؟ قال: نعم.\nوقال زبيد الإِيامي: كان الرجل منا إذا تكنى بأبي القاسم كنيناه بأبي القاسم. (والذي نص عليه الشافعي: الحرمة) (^٢)، وعن طائفة: المنع من الجمع بينهما، وروى أبو الزبير عن جابر أنه - ﵇ - قال: \"من تسمى باسمي فلا يتكنى بكنيتي ومن تكنى بكنيتي فلا يتسمى باسمي\" (^٣) وعن أخرى: الجمع بينهما. وقد أمر الله تعالى عباده المؤمنين ألا يجعلوا دعاء الرسول بينهم كدعاء بعضهم بعضًا، وألا يرفعوا أصواتهم فوق صوته ولا يجهروا له بالقول. وهذا كله حض على توقيره وإجلاله، وتخصيصه بكنية لا يدعى بها غيره من إجلاله وتوقيره.\n(فائدة: عن كتاب \"الإعداد\" لابن سراقة: نهى النبي - ﷺ - عن أربع كنى: أبي عيسى، وأبي الحكم، وأبي مالك، وأبي القاسم لمن اسمه محمد) (^٤).\n_________\n(^١) في (ص ٢): عوف.\n(^٢) من (ص ٢). وانظر \"معرفة السنن والآثار\" ١٤/ ٧٦.\n(^٣) رواه أبو داود (٤٩٦٦).\n(^٤) من (ص ٢).","vol":"28","page":610},{"text":"<span data-type='title' id=toc-3731>١٠٧ - باب اسْمِ الحَزْنِ</span>\n٦١٩٠ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِيهِ، أَنَّ أَبَاهُ جَاءَ إِلَى النَّبِيِّ - ﷺ -، فَقَالَ: «مَا اسْمُكَ؟». قَالَ: حَزْنٌ. قَالَ: «أَنْتَ سَهْلٌ». قَالَ: لَا أُغَيِّرُ اسْمًا سَمَّانِيهِ أَبِي. قَالَ ابْنُ الْمُسَيَّبِ: فَمَا زَالَتِ الْحُزُونَةُ فِينَا بَعْدُ.\nحَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ وَمَحْمُودٌ قَالَا: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ بِهَذَا. [٦١٩٣ - فتح ١٠/ ٥٧٤]\nذكر فيه حديث ابن المُسَيَّبِ، عَنْ أَبِيهِ، أَنَّ أَبَاهُ جَاءَ إِلَى رسول الله - ﷺ -، فَقَالَ: \"مَا اسْمُكَ؟ \". قَالَ: حَزْنٌ. قَالَ: \"أَنْتَ سَهْلٌ\". قَالَ: (لَا) (^١) أُغَيِّرُ اسْمًا سَمَّانِيهِ أَبِي. قَالَ ابن المُسَيَّبِ: فَمَا زَالَتِ الحُزُونَةُ فِينَا بَعْدُ.\nحَدَّثنَا عَلِيُّ بْنُ عَبْدِ اللهِ وَمَحْمُودٌ قَالَا: ثَنَا عَبْدُ الرَّزَّاقِ، أنا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابن المُسَيَّبِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ بهذا.\nهذا هو الصواب، ووقع في نسخة الشيخ أبي محمد عن أحمد: إسقاط محمود، وهو ثابت لغيره من الرواة.\nوحزن -بفتح الحاء المهملة وسكون الزاي-: ما غلظ من الأرض، وقوله: فما زالت الحزونة فينا بعد. يريد: صعوبة الأمور وامتناع التسهيل فيما يريد، وبه قال الداودي: يريد الصعوبة في أخلاقهم. إلا أن سعيدًا أفضى به ذَلِكَ إلى الغضب في ذات الله.\nوفيه: أن التحويل إلى الحسن من الآداب، وإلا كان غيره وما جاز له الثبات عليه. وفي الحديث: \"إنكم تدعون يوم القيامة بأسمائكم\n_________\n(^١) ساقطة من الأصل والسياق يقتضيها.","vol":"28","page":611},{"text":"وأسماء آبائكم فأحسنوا أسماءكم\" (^١). وإنما استحب تحويل الاسم للتفاؤل للخير وقد غيَّر برة بزينب، وحول اسم عبد الله بن عمرو بن العاصي إلى عبد الله، كراهية لاسم العصيان الذي هو مناف لصفة المؤمن، فإنما شعاره الطاعة وسمته العبودية.\nقال الطبري: ولا ينبغي لأحد أن يسمي باسم قبيح المعنى، ولا باسم معناه التزكية والمدح ونحوه، ولا باسم معناه الذم والسب، بل الذي ينبغي (أن يسمي) (^٢) به ما كان حقًا وصدقًا.\nوفي أبي داود من حديث أبي وهب الخير -وكانت له صحبة- عن رسول الله - ﷺ - أنه قال: \"أحب الأسماء إلى الله عبد الله وعبد الرحمن، وأصدقها حارث وهمام، وأقبحها حرب ومرة\" (^٣) (وقد سلف من طريق ابن عمر) (^٤). وروى عطاء، عن أبي سعيد الخدري أنه - ﵇ - قال: \"لا تسموا أبناءكم حكمًا ولا أبا الحكم؛ فإن الله هو الحكيم العليم\" (^٥) قال الطبري: وليس تغيير ما غير النبي - ﷺ - على المنع أن يسمى بها، بل ذَلِكَ على وجه الاختيار؛ لأن الأسماء لم يسم بها؛ لوجود معانيها في المسمى بها، وإنما هي للتمييز خشية أن يسمع سامع باسم العاصي فيظن أن ذَلِكَ له صفة فحوّل، ولذلك أباح المسلمون أن يتسمى الرجل القبيح بحسن والفاسق بصالح، وأما تحويل برة إلى زينب؛ فلأن برة تزكية ومدح. فحوله إلى ما لا تزكية فيه ولا ذم، وعلى هذا سائر ما غير النبي - ﷺ -.\n_________\n(^١) رواه أبو داود (٤٩٤٨) من حديث أبي الدرداء.\n(^٢) من (ص ٢).\n(^٣) أبو داود (٤٩٥٠).\n(^٤) من (ص ٢).\n(^٥) رواه الطبراني في \"الأوسط\" ٥/ ١٢١ - ١٢٢ (٤٨٥٢) من طريق سليمان بن أبي داود، عن عطاء، به. بلفظ: \"فإن الله هو الحكم\".","vol":"28","page":612},{"text":"<span data-type='title' id=toc-3732>١٠٨ - باب تَحْوِيلِ الاسْمِ إِلَى اسْمٍ أَحْسَنَ مِنْهُ</span>\n٦١٩١ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ قَالَ: أُتِيَ بِالْمُنْذِرِ بْنِ أَبِي أُسَيْدٍ إِلَى النَّبِيِّ - ﷺ - حِينَ وُلِدَ، فَوَضَعَهُ عَلَى فَخِذِهِ -وَأَبُو أُسَيْدٍ جَالِسٌ- فَلَهَا النَّبِيُّ - ﷺ - بِشَيْءٍ بَيْنَ يَدَيْهِ، فَأَمَرَ أَبُو أُسَيْدٍ بِابْنِهِ فَاحْتُمِلَ مِنْ فَخِذِ النَّبِيِّ - ﷺ -، فَاسْتَفَاقَ النَّبِيُّ - ﷺ - فَقَالَ: «أَيْنَ الصَّبِيُّ؟». فَقَالَ أَبُو أُسَيْدٍ: قَلَبْنَاهُ يَا رَسُولَ اللهِ. قَالَ: «مَا اسْمُهُ». قَالَ: فُلَانٌ. قَالَ: «وَلَكِنْ أَسْمِهِ الْمُنْذِرَ». فَسَمَّاهُ يَوْمَئِذٍ الْمُنْذِرَ. [مسلم: ٢١٤٩ - فتح ١٠/ ٥٧٥]\n\n٦١٩٢ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ عَطَاءِ بْنِ أَبِي مَيْمُونَةَ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ زَيْنَبَ كَانَ اسْمُهَا بَرَّةَ، فَقِيلَ: تُزَكِّى نَفْسَهَا. فَسَمَّاهَا رَسُولُ اللهِ - ﷺ - زَيْنَبَ. [مسلم: ٢١٤١ - فتح ١٠/ ٥٧٥]\n\n٦١٩٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي عَبْدُ الْحَمِيدِ بْنُ جُبَيْرِ بْنِ شَيْبَةَ قَالَ: جَلَسْتُ إِلَى سَعِيدِ بْنِ الْمُسَيَّبِ فَحَدَّثَنِي، أَنَّ جَدَّهُ حَزْنًا قَدِمَ عَلَى النَّبِيِّ - ﷺ -، فَقَالَ: «مَا اسْمُكَ؟». قَالَ اسْمِي حَزْنٌ. قَالَ: «بَلْ أَنْتَ سَهْلٌ». قَالَ: مَا أَنَا بِمُغَيِّرٍ اسْمًا سَمَّانِيهِ أَبِي. قَالَ ابْنُ الْمُسَيَّبِ: فَمَا زَالَتْ فِينَا الْحُزُونَةُ بَعْدُ. [انظر: ٦١٩٠ - فتح ١٠/ ٥٧٥]\nذكر فيه حديث أَبُي حَازِمٍ، عَنْ سَهْلٍ قَالَ: أُتِيَ بِالْمُنْذِرِ بْنِ أَبِي أُسَيْدٍ إِلَى رسول الله - ﷺ - حِينَ وُلِدَ، فَوَضَعَهُ عَلَى فَخِذِهِ -وَأَبُو أُسَيْدٍ جَالِسٌ- فَلَهَا النَّبِيُّ - ﷺ - بِشَيءٍ بَيْنَ يَدَيْهِ، فَأَمَرَ أَبُو أُسَيْدٍ بِابْنِهِ فَاحْتُمِلَ مِنْ فَخِذِ رسول الله - ﷺ -، فَاسْتَفَاقَ رسول الله - ﷺ - فَقَالَ: \"أَيْنَ الصَّبِيُّ؟ \". فَقَالَ أَبُو أُسَيْدٍ: قَلَبْنَاهُ يَا رَسُولَ اللهِ. قَالَ: \"مَا اسْمُهُ؟ \". قَالَ: فُلَانٌ. قَالَ: \"لكن أَسْمِهِ المُنْذِرَ\". فَسَمَّاهُ يَوْمَئِذٍ المُنْذِرَ.\nوحديث أبي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: أَنَّ زَيْنَبَ كَانَ اسْمُهَا بَرَّةَ، فَقِيلَ: تُزَكِّي نَفْسَهَا. فَسَمَّاهَا رَسُولُ اللهِ - ﷺ - زَيْنَبَ.","vol":"28","page":613},{"text":"وحديث عَبْدِ الحَمِيدِ بْنِ جُبَيْرِ بْنِ شَيْبَةَ قَالَ: جَلَسْتُ إِلَى سَعِيدِ بْنِ المُسَيَّبِ فَحَدَّثَنِي أَنَّ جَدَّهُ حَزْنًا قَدِمَ عَلَى رسول الله - ﷺ -، فَقَالَ: \"مَا اسْمُكَ؟ \" .. الحديث كما سلف.\nوقد سلف أنه - ﵇ - كان يعجبه تغيير الاسم القبيح بالحسن على وجه التفاؤل والتيمن؛ لأنه كان يعجبه الفأل الحسن وقد غير - ﵇ - عدة أسامي: غَيَّرَ برة بزينب، وغيره مما سلف، وقد أمر الذي سمى ابنه القاسم أن يسميه عبد الرحمن إن كان صادقًا حقًا. ومعنى: (لها بشيء بين يديه) أي: اشتغل به، وكل ما شغلك عن شيء فقد ألهاك. والاستفاقة: استفعال من أفاق، إذا رجع إلى ما كان قد شغل عنه وعاد إلى نفسه.\nوقوله: (قلبناه). أورده ابن التين بلفظ: (أقلبناه. وقال: كذا وقع، وصوابه: أقلبناه. يقال: قلبت القوم. كما يقال) (^١): صرفت الصبيان، عن ثعلب. كذا في \"الصحاح\" (^٢). قال الداودي: وسماه المنذر؛ تفاؤلًا أن يكون له علم ينذر به. قال: وحديث ابن المسيب مرسل وتقدم مسندًا، وروي: لهِي. على وزن عَلِم.\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\" ١/ ٢٠٥.","vol":"28","page":614},{"text":"<span data-type='title' id=toc-3733>١٠٩ - باب مَنْ سَمَّى بِأَسْمَاءِ الأَنْبِيَاءِ</span>\nوَقَالَ أَنَسٌ - ﵁ -: قَبَّلَ النَّبِيُّ - ﷺ - إِبْرَاهِيمَ. يَعْنِي: ابنهُ. [انظر:\n١٣٠٣]\n\n٦١٩٤ - حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، حَدَّثَنَا إِسْمَاعِيلُ: قُلْتُ لاِبْنِ أَبِي أَوْفَى: رَأَيْتَ إِبْرَاهِيمَ ابْنَ النَّبِيِّ - ﷺ -؟ قَالَ: مَاتَ صَغِيرًا، وَلَوْ قُضِيَ أَنْ يَكُونَ بَعْدَ مُحَمَّدٍ - ﷺ - نَبِيٌّ عَاشَ ابْنُهُ، وَلَكِنْ لَا نَبِيَّ بَعْدَهُ. [فتح ١٠/ ٥٧٧]\n\n٦١٩٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، أَخْبَرَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ قَالَ: سَمِعْتُ الْبَرَاءَ قَالَ: لَمَّا مَاتَ إِبْرَاهِيمُ - ﵇قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّةِ». [انظر: ١٣٨٢ - فتح ١٠/ ٥٧٧]\n\n٦١٩٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ الأَنْصَارِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «سَمُّوا بِاسْمِي وَلَا تَكْتَنُوا بِكُنْيَتِي، فَإِنَّمَا أَنَا قَاسِمٌ أَقْسِمُ بَيْنَكُمْ». وَرَوَاهُ أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣١١٤ - مسلم: ٢١٣٣ - فتح ١٠/ ٥٧٧]\n\n٦١٩٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا أَبُو حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «سَمُّوا بِاسْمِي وَلَا تَكْتَنُوا بِكُنْيَتِي، وَمَنْ رَآنِي فِي الْمَنَامِ فَقَدْ رَآنِي، فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ صُورَتِي، وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ». [انظر ١١٠ - مسلم: ٣، ٢١٣٤ - ٢٢٦٦ - فتح ١٠/ ٥٧٧]\n\n٦١٩٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: وُلِدَ لِي غُلَامٌ، فَأَتَيْتُ بِهِ النَّبِيَّ - ﷺ -، فَسَمَّاهُ إِبْرَاهِيمَ، فَحَنَّكَهُ بِتَمْرَةٍ، وَدَعَا لَهُ بِالْبَرَكَةِ، وَدَفَعَهُ إِلَيَّ، وَكَانَ أَكْبَرَ وَلَدِ أَبِي مُوسَى. [انظر: ٥٤٦٧ - مسلم: ٢١٤٥ - فتح ١٠/ ٥٧٨]\n\n٦١٩٩ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا زَائِدَةُ، حَدَّثَنَا زِيَادُ بْنُ عِلَاقَةَ، سَمِعْتُ الْمُغِيرَةَ بْنَ","vol":"28","page":615},{"text":"شُعْبَةَ قَالَ: انْكَسَفَتِ الشَّمْسُ يَوْمَ مَاتَ إِبْرَاهِيمُ. [انظر: ١٠٤٣ - مسلم: ٩١٥ - فتح ١٠/ ٥٧٨] رَوَاهُ أَبُو بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ -.\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحدثَنَا ابن نُمَيْرٍ -هو محمد بن عبد الله بن نمير الخارفي- ثَنَا مُحَمَّدُ بْنُ بِشْرٍ، ثَنَا إِسْمَاعِيلُ -هو ابن أبي خالد الأحمسي مولاهم- قال: قُلْتُ لاِبْنِ أَبِي أَوْفَى -وهو عبد الله بن أبي أوفى علقمة ابن الحارث-: رَأَيْتَ إِبْرَاهِيمَ ابن النَّبِيِّﷺ -؟ قَالَ: مَاتَ صَغِيرًا، وَلَوْ قُضِيَ أَنْ يَكُونَ بَعْدَ (النبي) (^١) - ﷺ - نَبِيٌّ عَاشَ ابنهُ، ولكن لَا نَبِيَّ بَعْدَهُ.\nثانيها:\nحديث عَدِيِّ بْنِ ثَابِتٍ -وهو عدي بن أبان بن ثابت بن قيس بن الحطيمَ عن البراء قَالَ: لَمَّا مَاتَ إِبْرَاهِيمُ قَالَ النبي - ﷺ -: \"إِنَّ لَهُ مُرْضِعًا فِي الجَنَّةِ\".\nثالثها:\nحديث جَابِرٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"تسَمُّوا بِاسْمِي وَلَا تَكْتَنُوا بِكُنْيَتِي، فَإِنَّمَا أَنَا قَاسِمٌ أَقْسِمُ بَيْنَكُمْ\". وَرَوَاهُ أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -.\nرابعها:\nحديث أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تسَمُّوا بِاسْمِي وَلَا تَكْتَنُوا بِكُنْيَتِي، وَمَنْ رَآنِي فِي المَنَامِ فَقَدْ رَآنِي، فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ صُورَتِي، وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ\".\n_________\n(^١) في (ص ٢): محمد.","vol":"28","page":616},{"text":"خامسها:\nحديث أَبِي مُوسَى قَالَ: وُلِدَ لِي غُلَامٌ، فَأَتَيْتُ بِهِ النَّبِيَّ - ﷺ -، فَسَمَّاهُ إِبْرَاهِيمَ، فَحَنَّكَهُ بِتَمْرَةٍ .. الحديث.\nسادسها:\nحديث المُغِيرَةَ بْنَ شُعْبَةَ: انْكَسَفَتِ الشَّمْسُ يَوْمَ مَاتَ إِبْرَاهِيمُ. رواه أبو بكرةَ عن النبي - ﷺ -.\nهذِه الأحاديث دالة على ما ترجم له، وهو التسمية بأسماء الأنبياء عليهم الصلاة والسلام، وقد قال سعيد بن المسيب: أحب الأسماء إلى الله أسماء الأنبياء (^١). وهذا يرد قول من كره التسمية بأسماء الأنبياء، وهي رواية جاءت عن عمر بن الخطاب - ﵁ - من طريق قتادة، عن سالم بن أبي الجعد، عنه كما سلف.\nوذكر الطبري أن حجة هذا القول حديث الحكم بن عطية، عن ثابت، عن أنس السالف أيضًا، والحكم هذا ضعيف، ذكره البخاري في الضعفاء وقال: كان أبو الوليد يضعفه (^٢). وليس معناه -لو صح- بمانع أن يتسمى أحد باسم محمد، فقد أطلق ذَلِكَ وأباحه بقوله: \"تسموا باسمي\" وسمى ابنه باسم إبراهيم الخليل، وإنما فيه النهي عن أن يسمي أحد ابنه محمدًا ثم يلعنه.\nفصل:\nضبط مرضعًا بالضم على أنه اسم فاعل من أرضع، وبالفتح على أن له رضاعًا، قال في \"الصحاح\": امرأة موضع أي: لها ولد ترضعه، فإن\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٢٦٤ (٢٥٩٠١).\n(^٢) \"الضعفاء الصغير\" ص ٣١ (٦٩).","vol":"28","page":617},{"text":"وصفتها بإرضاعه قُلْت: مرضعة (^١). قال ابن التين: فعلى هذا يكون مرضعة. ولم يروه أحد كذلك، أو يكون مصدرًا كما سلف.\nفائدة:\nقال طلحة (^٢): أسماء بنيَّ أسماء الأنبياء وأسماء بنيك أسماء الشهداء. فقال له الزبير: أنا أرجو أن يكونوا بنى شهداء، وأنت لا ترجو أن يكونوا أنبياء.\nفصل:\nقوله: (\"ولا تكنوا بكنيتي\") أورده ابن التين بلفظ: (بكنوتى)، ثم قال، كذا وقع، وعند أبي ذر كالأول، قال: وهو الصواب.\nفصل:\nمعنى: \"فليتبوأ\": ينزل منزلة منها، ولا يشترط في الكذب العمد خلافًا للمعتزلة.\nفصل:\nقوله في حديث أبي موسى: (فسماه إبراهيم).\nفيه: تسمية الطفل عند الولادة، وعندنا يسمى يوم سابعه، وكذا عند مالك ويعق عنه، وغيره يقول: إن عق عنه سماه يوم سابعه، وإلا فحين يولد (^٣).\n_________\n(^١) \"الصحاح\" ٣/ ١٢٢٠.\n(^٢) ورد بهامش الأصل: لعله سقط (للزبير).\n(^٣) \"المنتقى\" ٣/ ١٠٢، \"المغني\" ٩/ ٣٦٥، \"المحلى\" ٦/ ٢٣٥.","vol":"28","page":618},{"text":"<span data-type='title' id=toc-3734>١١٠ - باب تَسْمِيَةِ الوَلِيدِ</span>\n٦٢٠٠ - أَخْبَرَنَا أَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: لَمَّا رَفَعَ النَّبِيُّ - ﷺ - رَأْسَهُ مِنَ الرَّكْعَةِ قَالَ: «اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ، وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ بِمَكَّةَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِى يُوسُفَ». [انظر: ٨٠٤ - مسلم: ٦٧٥ - فتح ١٠/ ٥٨٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: لَمَّا رَفَعَ رسول الله - ﷺ - رَأْسَهُ مِنَ الرَّكْعَةِ قَالَ: \"اللَّهُمَّ أَنْجِ الوَلِيدَ بْنَ الوَلِيدِ، .. \" الحديث.\nوهو يرد على ما روى معمر عن الزهري قال: أراد رجل أن يسمي ابنا له الوليد، فنهاه رسول الله - ﷺوقال: \"إنه سيكون رجل يقال له: الوليد يعمل في أمتي كما عمل فرعون في قومه\" (^١). وهذا بلاغ، وحديث الباب هو الحجة، (وإن رواه أحمد بمثله من حديث الزهري عن سعيد بن المسيب عن عمر (^٢)، وغيره يرسله، وبعضهم أسقط سعيدًا. وعن البيهقي أنه مرسل حسن (^٣)، وأسنده ابن إسحاق من حديث أم سلمة) (^٤)، واعترض ابن التين فقال: لا يظهر لي فيه رد؛ لأن الوليد لم يسمه رسول الله - ﷺ -، وإنما ذَلِكَ اسمه. (قُلْتُ: كأَنَّ وجهه بلفظه - ﵇ - به) (^٥).\n_________\n(^١) رواه عبد الرزاق في \"جامع معمر\" ١١/ ٤٣ (١٩٨٦١).\n(^٢) أحمد ١/ ١٨.\n(^٣) \"دلائل النبوة\" ٦/ ٥٠٥.\n(^٤) من (ص ٢).\n(^٥) من (ص ٢).","vol":"28","page":619},{"text":"وفيه: الرد على أبي حنيفة في منعه الدعاء في الصلاة بما ليس في القرآن، وقوله فيه: \"اشدد وطأتك على مضر\". أي: خذهم أخذًا شديدًا. وفي \"الصحاح\": الوطأة: موضع القدم وهي أيضًا كالضغطة (^١). وذكر الحديث، وقال الداودي: الوطأة: الأرض.\n_________\n(^١) \"الصحاح\" ١/ ٨٠ - ٨١.","vol":"28","page":620},{"text":"<span data-type='title' id=toc-3735>١١١ - باب مَنْ دَعَا صَاحِبَهُ فَنَقَصَ مِنِ اسْمِهِ حَرْفًا</span>\nوَقَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَالَ لِي النَّبِيُّ - ﷺ -: \"يَا أَبَا هِرٍ\".\n\n٦٢٠١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَا عَائِشَ، هَذَا جِبْرِيلُ يُقْرِئُكِ السَّلَامَ». قُلْتُ: وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللهِ. قَالَتْ: وَهْوَ يَرَى مَا لَا نَرَى. [انظر: ٣٢١٧ - مسلم: ٢٤٤٧ - فتح ١٠/ ٥٨١]\n\n٦٢٠٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: كَانَتْ أُمُّ سُلَيْمٍ فِي الثَّقَلِ، وَأَنْجَشَةُ غُلَامُ النَّبِيِّ - ﷺ - يَسُوقُ بِهِنَّ، فَقَالَ النَّبِيُّ - ﷺ -: «يَا أَنْجَشَ، رُوَيْدَكَ، سَوْقَكَ بِالْقَوَارِيرِ». [انظر: ٦١٤٩ - مسلم: ٢٣٢٣ - فتح ١٠/ ٥٨١]\nذكر فيه حديث عَائِشَةَ - ﵂ - أنه - ﷺ - قال لها: \"يَا عَائِشَ، هذا جِبْرِيلُ يُقْرِئُكِ السَّلَامَ\". قالت: وَعليه السلام وَرَحْمَةُ اللهِ، وَهْوَ يَرى مَا لَا نَرى.\nوحديث أَنَسٍ - ﵁ -، قَالَ - ﵇ - لأنجشة: \"يَا أَنْجَشَ، رُوَيْدَكَ سَوْقَكَ بِالْقَوَارِيرِ\".\nالشرح:\nوأما قوله: (\"يا أبا هر\") فليس من باب الترخيم -كما ذكره ابن بطال (^١) وغيره- وإنما هو نقل اللفظ من التصغير والتأنيث إلى التكبير والتذكير؛ لأن أبا هريرة كناه رسول الله - ﷺ - بتصغير هرة كانت له، فخاطبه باسمها مذكرًا مكبرًا، فهو وإن كان نقصانًا من اللفظ، ففيه زيادة في المعنى، (ويجوز أن يكون لما حذفت الهاء في آخره\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٥٠.","vol":"28","page":621},{"text":"صار مرخمًا؛ لأن الأصل: يا أبا هرة، وهريرة تصغيرها. وذكر ابن عساكر: أنه كان يكره تصغيره ويقول: كناني رسول الله - ﷺ - بأبي هر. والذي ذكره ابن إسحاق وأبو عمر وغيرهما أنه - ﵇ - كناه بأبي هريرة، وقيل: كناه والده بذلك) (^١).\nوالهر: السنور، وجمعه: هررة، مثل: قرد وقردة.\nوأما قوله: \"يا عائش\" و\"يا أنجش\" من باب النداء المرخم.\nوالترخيم: نقصان أواخر الأسماء، تفعل ذَلِكَ العرب على وجه التخفيف، ولا يرخم ما ليس منادى إلا في ضرورة الشعر. ولا يرخم من الأسماء ما كان على ثلاثة أحرف، ساكن الوسط مثل: عمرو وفلس، لأن الثلاثة أقل (الأصول) (^٢)، إلا ما كان في آخره هاء التأنيث؛ فإنه يرخم، قلت حروفه أو كثرت. واختلف فيما إذا كان وسطه متحركًا مثل: عمر وجمل، فمنع البصريون تصريفه، وأجازه الكوفيون، ويجوز في عائش وأنجش ضم الشين وفتحها، وكذا يا مال أقبل، ويا حار (للحارث) (^٣)، وفي ترخيم جعفر يا جعف أقبل، فتحذف الراء ويدع ما قبلها على حركته، وقرأ الأعمش: (ونادوا يا مال) ووجه ترخيمهم أنهم ذهبت قواهم، ولم تبلغ شكواهم، فضعفوا عن تتميم نداء مالك خازن النار.\nوترخيم ما فيه تاء التأنيث مثل عائشة وفاطمة: أكثر من غيره؛ لأن تاء التأنيث يلحقها الحذف، بدليل سقوطها من التكسير والنسب.\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).","vol":"28","page":622},{"text":"فصل:\nوقوله: (كانت أم سليم في الثقل). وهو بتحريك الثاء والقاف، وهو متاع المسافر، وروي بكسر الثاء، قال ابن التين: والأول هو الذي قرأناه.","vol":"28","page":623},{"text":"<span data-type='title' id=toc-3736>١١٢ - باب الْكُنْيَةِ لِلصَّبِيِّ وَقَبْلَ أَنْ يُولَدَ لِلرَّجُلِ</span>\n٦٢٠٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - أَحْسَنَ النَّاسِ خُلُقًا، وَكَانَ لِي أَخٌ يُقَالُ لَهُ: أَبُو عُمَيْرٍ -قَالَ: أَحْسِبُهُ فَطِيمٌ- وَكَانَ إِذَا جَاءَ قَالَ: «يَا أَبَا عُمَيْرٍ، مَا فَعَلَ النُّغَيْرُ؟». نُغَرٌ كَانَ يَلْعَبُ بِهِ، فَرُبَّمَا حَضَرَ الصَّلَاةَ وَهُوَ فِي بَيْتِنَا، فَيَأْمُرُ بِالْبِسَاطِ الَّذِي تَحْتَهُ فَيُكْنَسُ وَيُنْضَحُ، ثُمَّ يَقُومُ وَنَقُومُ خَلْفَهُ فَيُصَلِّي بِنَا. [انظر: ٦١٢٩ - مسلم: ٦٥٩، ٢١٥٠، ٢٣١٠ - فتح ١٠/ ٥٨٢]\nذكر فيه حديث أَنَسٍ - ﵁ - في: \"يَا أَبَا عُمَيْرٍ، مَا فَعَلَ النُّغَيْرُ؟ \".\nولا شك أن الكنية إنما هي على معنى الكرامة والتفاؤل أن يكون أبًا ويكون له ابن، وإذا جاز أن يكنى الصغير في صغره، فالرجل قبل أن يولد له أولى بذلك. وروي عن عمر بن الخطاب أنه قال: عجلوا بكنى أولادكم؛ لا تسرع إليهم ألقاب السوء. وهذا كله من حسن الأدب ومما يثبت الود.\nوفيه: جواز المزاح مع الصبي الصغير.\nوفيه: جواز لعب الصبيان الصغار بالطير واتخاذها لهم وتسليتهم بها.\nوفيه: جواز استعمال النضح فيما يشك في طهارته ولم تتيقن نجاسته، وقيل: نضحه ليلين. وسلف ذكر النغير، وأن فيه: إباحة صيد حرم المدينة، وأنه قيل: إن ذَلِكَ كان قبل التحريم، (وقيل: نسخ تعذيب البهائم) (^١)، وأن مشهور مذهب مالك: أن الصيد لا يُمنع الحلال أن يدخل به الحرم ويذبحه هناك (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) \"الاستذكار\" ١١/ ٢٩٣ - ٢٩٤.","vol":"28","page":624},{"text":"ووقع في \"العتبية\" لابن القاسم: أنه يرسله إذا دخل الحرم كما يرسله\nإذا أحرم (^١). وذكره ابن المنذر عن أحمد وإسحاق وأصحاب الرأي.\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٧٠.","vol":"28","page":625},{"text":"<span data-type='title' id=toc-3737>١١٣ - باب التَّكَنِّي بِأَبِي تُرَابٍ وَإِنْ كَانَتْ لَهُ كُنْيَةٌ أُخْرى</span>\n٦٢٠٤ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: إِنْ كَانَتْ أَحَبَّ أَسْمَاءِ عَلِيٍّ - ﵁ - إِلَيْهِ لأَبُو تُرَابٍ، وَإِنْ كَانَ لَيَفْرَحُ أَنْ يُدْعَى بِهَا، وَمَا سَمَّاهُ أَبُو تُرَابٍ إِلاَّ النَّبِيُّ - ﷺ -. غَاضَبَ يَوْمًا فَاطِمَةَ، فَخَرَجَ فَاضْطَجَعَ إِلَى الْجِدَارِ إِلَى الْمَسْجِدِ، فَجَاءَهُ النَّبِيُّ - ﷺ - يَتْبَعُهُ، فَقَالَ: هُوَ ذَا مُضْطَجِعٌ فِي الْجِدَارِ فَجَاءَهُ النَّبِيُّ - ﷺ - وَامْتَلأَ ظَهْرُهُ تُرَابًا، فَجَعَلَ النَّبِيُّ - ﷺ - يَمْسَحُ التُّرَابَ عَنْ ظَهْرِهِ يَقُولُ: «اجْلِسْ يَا أَبَا تُرَابٍ». [انظر: ٤٤١ - مسلم: ٢٤٠٩ - فتح ١٠/ ٥٨٧]\nذكر فيه حديث سَهْلِ قَالَ: إِنْ كَانَتْ أَحَبَّ أَسْمَاءِ عَلِيٍّ - ﵁ - إِلَيْهِ لأَبُو تُرَابٍ .. الحديث فذكر سببه.\nوقوله: \"اجلس يا أبا تراب\". وقد أسلفنا أن الكنية موضوعة؛ لإكرام المدعو بها وإتيان مسرته؛ لأنه لا يتكنى المرء إلا بأحب الكنى إليه، وهو مباح له أن يتكنى بكنيتين إن اختار ذَلِكَ، ولا سيما إن كناه بأحدهما رجل صالح أو عالم فله أن يتبرك بكنيته؛ لأن عليًا كان أحب الكنى إليه أبو تراب.\nوفيه: أن أهل الفضل قد يقع بينهم وبين أزواجهم ما جبل الله عليهم البشر من الغضب والحرج حَتَّى يدعوهم ذَلِكَ إلى الخروج عن بيوتهم، وليس ذَلِكَ بعائب لهم وفيه ما جبل الله عليه رسوله من كرم الأخلاق وحسن المعاشرة وشدة التواضع، وذلك أنه طلب عليًا واتبعه حَتَّى عرف مكانه ولقبه بالدعابة، وقال له: \"اجلس أبا تراب\". ومسح التراب عن ظهره؛ ليبسطه ويذهب غيظه ويسكن نفسه بذلك، ولم يعاتبه على مغضبته لابنته.","vol":"28","page":626},{"text":"وفيه من الفقه: الرفق بالأصهار وترك معاتبتهم، وسيأتي هذا المعنى في الاستئذان في باب: القائلة في المسجد (^١)، وسلف في الصلاة في باب: نوم الرجل في المسجد.\nوفيه: ما ترجم له وهو جواز كنيتين سيما إن شرفه في الثانية كما مر. وقوله: (إن كانت أحب أسماء علي إليه لأبو تراب). أنث كانت على تأنيث الأسماء مثل: ﴿وَجَاءَتْ كُلُّ نَفْسٍ﴾ [ق: ٢١] ومثل: كما شرقت صدر القناة من الدم. وقوله: (ما سماه أبو تراب إلا النبي - ﷺ -) كذا هو في الأصول، وأورده ابن التين بلفظ: (أبو). قال: وصوابه: أبا.\n(فائدة: قوله: \"اجلس\" هو المستعمل. قال الخليل: يقال لمن كان قائمًا: اقعد. ولمن كان نائمًا يا ساجد اجلس. ورد عليه ابن دحية بحديث \"الموطأ\" في الحلبة حيث قال للقائم: اجلس (^٢» (^٣).\n_________\n(^١) برقم (٦٢٨٠).\n(^٢) \"الموطأ\" ص ٦٠٢ عن يحيى بن سعيد مرفوعًا.\n(^٣) من (ص ٢).","vol":"28","page":627},{"text":"<span data-type='title' id=toc-3738>١١٤ - باب أَبْغَضِ الأَسْمَاءِ إِلَى اللهِ -﷿</span>-\n٦٢٠٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَخْنَى الأَسْمَاءِ يَوْمَ الْقِيَامَةِ عِنْدَ اللهِ رَجُلٌ تَسَمَّى مَلِكَ الأَمْلَاكِ». [٦٢٠٦ - مسلم: ٢١٤٣ - فتح ١٠/ ٥٨٨]\n\n٦٢٠٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رِوَايَةً قَالَ: «أَخْنَعُ اسْمٍ عِنْدَ اللهِ -وَقَالَ سُفْيَانُ غَيْرَ مَرَّةٍ: أَخْنَعُ الأَسْمَاءِ عِنْدَ اللهِ- رَجُلٌ تَسَمَّى بِمَلِكِ الأَمْلَاكِ». [انظر: ٦٢٠٥ - مسلم: ٢١٤٣ - فتح ١٠/ ٥٨٨]\nقَالَ سُفْيَانُ يَقُولُ غَيْرُهُ: تَفْسِيرُهُ: شَاهَانْ شَاهْ. [انظر: ٦٢٠٥ - مسلم: ٢١٤٣ - فتح\n١٠/ ٥٨٨]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَخْنَى الأَسْمَاءِ عند الله يَوْمَ القِيَامَةِ رَجُلٌ تَسَمَّى مَلِكَ الأَمْلَاكِ\".\nوعنه رِوَايَة: \"أخنَعُ اسْمٍ عِنْدَ اللهِ -وَقَالَ سُفْيَانُ غَيْرَ مَرَّةٍ: أَخْنَعُ الأَسْمَاءِ عِنْدَ اللهِ- رَجُلٌ تَسَمَّىَ بِمَلِكِ الأَمْلَاكِ\".\nقَالَ سُفْيَانُ: يَقُولُ غَيْرُهُ: تَفْسِيرُهُ: شان شاه.\nالشرح:\nقوله: \"أخنى الأسماء (عند الله) (^١) \"كذا في الأصول، وأورده ابن بطال (^٢) وابن التين: \"أخنى الأسماء\". وهو ما في بعض النسخ، وفي أخرى: \"أفحش\"، وأخرى: \"أوضع\"، وأخرى: \"أخنع\".\nوروي في حديثه الثاني: \"أخضع\"، قال الخطابي: إن كان أخنى محفوظًا، فمعناه: أفحش الأسماء وأقبحها من الخناء، وهو الفحش،\n_________\n(^١) عليها في الأصل علامة: (لا. إلى).\n(^٢) \"شرح ابن بطال\" ٩/ ٣٥٣.","vol":"28","page":628},{"text":"وأما \"أخنع\" فمعناه: أذل وأوضع، يقال: خنع خنوعًا إذا تواضع وذل، وقيل: (خضع) (^١).\nوعبارة صاحب \"الأفعال\": إذا ذل وأعطى الحق من نفسه (^٢)، فعاقب الله من طلب الرفعة في الدنيا بما لا يحل له من صفات ربه بالذل يوم القيامة، كما جاء في الحديث أن المتكبرين يحشرون يوم القيامة في صور الذر يطؤهم الناس بأقدامهم (^٣).\nفصل:\nوشاهنشاه بالفارسية: هو ملك الملوك، وقد روى سفيان عن ابن أبي نجيح عن (مجاهد) (^٤) قال: \"أكره الأسماء إلى الله ملك الأملاك\". (وإنما كان ملك الأملاك) (^٥) أبغض إلى الله تعالى وأكره إليه أن يسمى به مخلوق؛ لأنه صفة الله، ولا تليق بمخلوق صفات الله ولا أسماؤه، ولا ينبغي أن يتسمى أحد بشيء من ذَلِكَ؛ لأن العباد لا يوصفون إلا بالذل والخضوع والعبودية، وقد سلف حديث عطاء عن أبي سعيد الخدري مرفوعًا: \"لا تسموا أبناءكم حكمًا ولا أبا الحكم؛ فإن الله هو الحكيم العليم\" (^٦).\n_________\n(^١) في الأصل: (خنع) وانظر \"أعلام الحديث\" ٣/ ٢٢١٦.\n(^٢) \"الأفعال\" ص ٢٠٢.\n(^٣) رواه بنحوه الترمذي (٢٤٩٢)، وأحمد ٢/ ١٧٩ من طريق عمر بن شعيب عن أبيه، عن جده، عن النبي.\n(^٤) في (ص ٢): (جابر).\n(^٥) من (ص ٢).\n(^٦) سبق تخريجه.","vol":"28","page":629},{"text":"فصل:\nقال الداودي في الحديث: أبغض الأسماء إلى الله: خالد ومالك؛ وذلك أن أحدًا ليس يخلد، والمالك الله تعالى. قال: وما أراه محفوظًا؛ لأن بعض الصحابة كان اسمه خالد ومالك. قُلْتُ: هذا عجيب؛ ففي الصحابة من اسمه خالد فوق السبعين، ومالك في الصحابة فوق المائة وعشرة، والعباد وإن كانوا يموتون فالأرواح لا تفنى، ثم تعود الأجسام التي كانت في الدنيا وتعود فيها تلك الأرواح ويخلد كل فريق في أحد الدارين، وفي التنزيل: ﴿وَنَادَوْا يَا مَالِكُ﴾ [الزخرف: ٧٧] لخازن النار.","vol":"28","page":630},{"text":"<span data-type='title' id=toc-3739>١١٥ - باب كُنْيَةِ الْمُشْرِكِ</span>\nوَقَالَ المِسْوَرٌ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِلَّا أَنْ يُرِيدَ ابن أَبِي طَالِبٍ\". [انظر: ٥٢٣٠]\n\n٦٢٠٧ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ أُسَامَةَ بْنَ زَيْدٍ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - رَكِبَ عَلَى حِمَارٍ عَلَيْهِ قَطِيفَةٌ فَدَكِيَّةٌ، وَأُسَامَةُ وَرَاءَهُ، يَعُودُ سَعْدَ بْنَ عُبَادَةَ فِي بَنِي حَارِثِ بْنِ الْخَزْرَجِ قَبْلَ وَقْعَةِ بَدْرٍ، فَسَارَا حَتَّى مَرَّا بِمَجْلِسٍ فِيهِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ، وَذَلِكَ قَبْلَ أَنْ يُسْلِمَ عَبْدُ اللهِ بْنُ أُبَيٍّ، فَإِذَا فِي الْمَجْلِسِ أَخْلَاطٌ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الأَوْثَانِ وَالْيَهُودِ، وَفِي الْمُسْلِمِينَ عَبْدُ اللهِ بْنُ رَوَاحَةَ، فَلَمَّا غَشِيَتِ الْمَجْلِسَ عَجَاجَةُ الدَّابَّةِ خَمَّرَ ابْنُ أُبَيٍّ أَنْفَهُ بِرِدَائِهِ وَقَالَ: لَا تُغَبِّرُوا عَلَيْنَا. فَسَلَّمَ رَسُولُ اللهِ - ﷺ - عَلَيْهِمْ، ثُمَّ وَقَفَ فَنَزَلَ فَدَعَاهُمْ إِلَى اللهِ وَقَرَأَ عَلَيْهِمُ الْقُرْآنَ، فَقَالَ لَهُ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ: أَيُّهَا الْمَرْءُ، لَا أَحْسَنَ مِمَّا تَقُولُ إِنْ كَانَ حَقًّا، فَلَا تُؤْذِنَا بِهِ فِي مَجَالِسِنَا، فَمَنْ جَاءَكَ فَاقْصُصْ عَلَيْهِ. قَالَ عَبْدُ اللهِ بْنُ رَوَاحَةَ: بَلَى يَا رَسُولَ اللهِ، فَاغْشَنَا فِي مَجَالِسِنَا فَإِنَّا نُحِبُّ ذَلِكَ. فَاسْتَبَّ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْيَهُودُ حَتَّى كَادُوا يَتَثَاوَرُونَ، فَلَمْ يَزَلْ رَسُولُ اللهِ - ﷺ - يَخْفِضُهُمْ حَتَّى سَكَتُوا، ثُمَّ رَكِبَ رَسُولُ اللهِ - ﷺ - دَابَّتَهُ فَسَارَ حَتَّى دَخَلَ عَلَى سَعْدِ بْنِ عُبَادَةَ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَى سَعْدُ، أَلَمْ تَسْمَعْ مَا قَالَ أَبُو حُبَابٍ -يُرِيدُ عَبْدَ اللهِ بْنَ أُبَي- قَالَ: كَذَا وَكَذَا». فَقَالَ سَعْدُ بْنُ عُبَادَةَ: أَيْ رَسُولَ اللهِ، بِأَبِي أَنْتَ، اعْفُ عَنْهُ وَاصْفَحْ، فَوَالَّذِى أَنْزَلَ عَلَيْكَ الْكِتَابَ لَقَدْ جَاءَ اللهُ بِالْحَقِّ الَّذِي أَنْزَلَ عَلَيْكَ، وَلَقَدِ اصْطَلَحَ أَهْلُ هَذِهِ البَحْرَةِ عَلَى أَنْ يُتَوِّجُوهُ وَيُعَصِّبُوهُ بِالْعِصَابَةِ، فَلَمَّا رَدَّ اللهُ ذَلِكَ بِالْحَقِّ الَّذِي أَعْطَاكَ شَرِقَ بِذَلِكَ، فَذَلِكَ فَعَلَ بِهِ مَا رَأَيْتَ. فَعَفَا عَنْهُ رَسُولُ اللهِ - ﷺ -، وَكَانَ رَسُولُ اللهِ - ﷺ - وَأَصْحَابُهُ يَعْفُونَ عَنِ الْمُشْرِكِينَ وَأَهْلِ الْكِتَابِ كَمَا أَمَرَهُمُ اللهُ، وَيَصْبِرُونَ عَلَى الأَذَى، قَالَ اللهُ تَعَالَى: ﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ [آل","vol":"28","page":631},{"text":"عمران: ١٨٦] الآيَةَ، وَقَالَ: ﴿وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ﴾ [البقرة: ١٠٩] فَكَانَ رَسُولُ اللهِ - ﷺ - يَتَأَوَّلُ فِي الْعَفْوِ عَنْهُمْ مَا أَمَرَهُ اللهُ بِهِ حَتَّى أَذِنَ لَهُ فِيهِمْ، فَلَمَّا غَزَا رَسُولُ اللهِ - ﷺ - بَدْرًا، فَقَتَلَ اللهُ بِهَا مَنْ قَتَلَ مِنْ صَنَادِيدِ الْكُفَّارِ، وَسَادَةِ قُرَيْشٍ، فَقَفَلَ رَسُولُ اللهِ - ﷺ - وَأَصْحَابُهُ مَنْصُورِينَ غَانِمِينَ مَعَهُمْ أُسَارَى مِنْ صَنَادِيدِ الْكُفَّارِ وَسَادَةِ قُرَيْشٍ، قَالَ ابْنُ أُبَيٍّ ابْنُ سَلُولَ وَمَنْ مَعَهُ مِنَ الْمُشْرِكِينَ عَبَدَةِ الأَوْثَانِ هَذَا أَمْرٌ قَدْ تَوَجَّهَ، فَبَايِعُوا رَسُولَ اللهِ - ﷺ - عَلَى الإِسْلَامِ فَأَسْلَمُوا. [انظر: ٢٩٨٧ - مسلم: ١٧٩٨ - فتح ١٠/ ٥٩١]\n\n٦٢٠٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ الْمَلِكِ، عَنْ عَبْدِ اللهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ، عَنْ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ: يَا رَسُولَ اللهِ، هَلْ نَفَعْتَ أَبَا طَالِبٍ بِشَيْءٍ؟ فَإِنَّهُ كَانَ يَحُوطُكَ وَيَغْضَبُ لَكَ. قَالَ: «نَعَمْ، هُوَ فِي ضَحْضَاحٍ مِنْ نَارٍ، لَوْلَا أَنَا لَكَانَ فِي الدَّرَكِ الأَسْفَلِ مِنَ النَّارِ». [انظر: ٣٨٨٣ - مسلم: ٢٠٩ - فتح ١٠/ ٥٩٢].\nثم ساق حديث أُسَامَةَ بْنِ زيدٍ أَنَّ النبي - ﷺ - رَكِبَ عَلَى قَطِيفَةٌ فَدَكِيَّةٌ .. الحديث بطوله، وموضع الحاجة منه قوله - ﵇ -: \"أي سعد، ألم تسمع ما قال أبو حباب؟ \". يريد: عبد الله بن أبي\nوحديث عَبَّاسِ بْنِ عَبْدِ المُطَّلِبِ: يَا رَسُولَ اللهِ، هَلْ نَفَعْتَ أَبَا طَالِبٍ بِشَيْءٍ؟ .. الحديث.\nوهما دالان على ما ترجم له، وهو جواز كنية المشركين على وجه التألف لهم بذلك؛ رجاء رجوعهم وإسلامهم أو لمنفعة عندهم، فأما إذا لم يرج ذَلِكَ منهم فلا ينبغي تكنيتهم، بل يلقون بالأغلاظ والشدة في ذات الله، ألا ترى قوله في الحديث: أنه - ﵇ - (كان يتأول في العفو عنهم ما أمره الله تعالى به، حَتَّى أذن له فيهم). يعني: أذن له في قتالهم والشدة عليهم، وآيات الشدة والقتال ناسخة لآيات الصفح والعفو، حَتَّى قال مالك: لا أحب أن يرفعوا وينبغي أن يذلوا.","vol":"28","page":632},{"text":"وأرخص غيره في ذَلِكَ؛ لقوله: انزل أبا وهب. فإن قُلْت: فما معنى تكنية أبي لهب في القرآن؟ قيل له: ليست على طريق التعظيم له.\nوقد تأول أهل العلم في ذَلِكَ وجوهًا منها: ما قاله ثعلب أن اسمه عبد العزى، والله لا يجعله عبدًا لغيره ومنها: أن اسمه عبد العزى وكنيته: أبو عتبة، وأبو لهب لقب، وإنما لقب به -فيما ذكر ابن عباس؛ لأن وجهه كان يتلهب جمالًا، فليس بكنية قاله ابن أبي زمنين (^١). ومنها: أن تكون تكنيته من طريق التجنيس في البلاغة ومقابلة اللفظ بما شابهه، فكناه في أول السورة بأبي لهب؛ لقوله في آخرها: ﴿سَيَصْلَى نَارًا ذَاتَ لَهَبٍ (٣)﴾ [المسد: ٣] فجعل الله ما كان يفتخر به في الدنيا ويزينه من جماله سببًا إلى المبالغة في خزيه وعذابه، فليس ذَلِكَ من طريق الترفيع والتعظيم.\nفصل:\nقوله في الحديث الأول: (فلما غشيت المجلس عجاجة الدابة). أي: غبار. (وخمَّر ابن أبي وجهه). غطاه كبرًا وحسدًا. وقوله: (يتثاورون) أي: يتثاوبون. يقال: انتظر حَتَّى تسكن هذِه الثورة وهي الهيج. والبُحيرة: البلدة. يقال: هذِه بحرتنا أي: أرضنا. ومعنى: شرق في ذَلِكَ: غص. والصنديد: السيد الشجاع.\nفصل:\nقوله: (هل نفعت أبا طالب بشيء؟) فيه دلالة أن الله قد يعطي الكافر عوضًا من أعماله التي مثلها يكون قربة لأهل الإيمان بالله تعالى؛ لأنه - ﵇ - أخبر أن عمه نفعه نصرته إياه وحياطته له التخفيف الذي لو لم\n_________\n(^١) \"تفسير القرآن العزيز\" لابن أبي زمنين ٥/ ١٧١.","vol":"28","page":633},{"text":"ينصره في الدنيا لم يخفف عنه. فعلم بذلك أنه عوض نصرته لا لأجل قرابته منه، فقد كان لأبي لهب من القرابة مثلما كان لأبي طالب فلم ينفعه ذَلِكَ، إذ كان له مؤذيًا بل قال الله تعالى: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ [المسد: ١].\nفصل:\nوالضحضاح من النار: الرقيق الخفيف، وكذلك الضحضاح من الماء، ومن كل شيء: هو القليل الرقيق منه. والدرك الأسفل: الطبقة السفلى من أطباق جهنم، وقد تأول بعض السلف: أن الدرك الأسفل توابيت من نار تطبق عليهم، وقال ابن مسعود: توابيت من حديد تطبق عليهم، والإدراك في اللغة: المنازل. وذكر عن ابن مسعود أنها أيضًا: توابيت من حديد مبهمة لا أبواب لها (^١).\n_________\n(^١) انظر: \"تفسير ابن أبي حاتم\" ٤/ ١٠٩٨، \"تفسير الطبري\" ٤/ ٣٣٦ - ٣٣٧.","vol":"28","page":634},{"text":"<span data-type='title' id=toc-3740>١١٦ - باب المَعَارِيضُ مَنْدُوحَةٌ عَنِ الكَذِبِ</span>\nوَقَالَ إِسْحَاقُ: سَمِعْتُ أَنَسًا - ﵁ - يقول: مَاتَ ابن لأَبِي طَلْحَةَ، فَقَالَ: كَيْفَ الغُلَامُ؟ فقَالَتْ أُمُّ سُلَيْمٍ: هَدَأَ نَفَسُهُ، وَأَرْجُو أَنْ يَكُونَ قَدِ اسْتَرَاحَ. وَظَنَّ أَنَّهَا صَادِقَةٌ. [انظر: ١٣٠١]\n\n٦٢٠٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - فِي مَسِيرٍ لَهُ، فَحَدَا الْحَادِي، فَقَالَ النَّبِيُّ - ﷺ -: «ارْفُقْ يَا أَنْجَشَةُ -وَيْحَكَ- بِالْقَوَارِيرِ». [انظر: ٦١٤٩ - مسلم: ٢٣٢٣ - فتح ١٠/ ٥٩٣]\n\n٦٢١٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ وَأَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ فِي سَفَرٍ، وَكَانَ غُلَامٌ يَحْدُو بِهِنَّ يُقَالُ لَهُ: أَنْجَشَةُ، فَقَالَ النَّبِيُّ - ﷺ -: «رُوَيْدَكَ يَا أَنْجَشَةُ سَوْقَكَ بِالْقَوَارِيرِ». قَالَ أَبُو قِلَابَةَ يَعْنِي: النِّسَاءَ. [انظر: ٦١٤٩ - مسلم: ٢٣٢٣ - فتح ١٠/ ٥٩٣]\n\n٦٢١١ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ قَالَ: كَانَ لِلنَّبِيِّ - ﷺ - حَادٍ يُقَالُ لَهُ: أَنْجَشَةُ، وَكَانَ حَسَنَ الصَّوْتِ، فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «رُوَيْدَكَ يَا أَنْجَشَةُ، لَا تَكْسِرِ الْقَوَارِيرَ». قَالَ قَتَادَةُ: يَعْنِي: ضَعَفَةَ النِّسَاءِ. [انظر: ٦١٤٩ - مسلم: ٢٣٢٣ - فتح ١٠/ ٥٩٤]\n\n٦٢١٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ بِالْمَدِينَةِ فَزَعٌ، فَرَكِبَ رَسُولُ اللهِ - ﷺ - فَرَسًا لأَبِي طَلْحَةَ فَقَالَ: «مَا رَأَيْنَا مِنْ شَيْءٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا». [انظر: ٢٦٢٧ - مسلم: ٢٣٠٧ - فتح ١٠/ ٥٩٤]\nثم ساق حديث أَنَسٍ - ﵁ -: \"وَيْحَكَ ارْفُقْ بِالْقَوَارِيرِ\".\nوفي رواية \"رويدك يا أنجشة سوقك بالقوارير\". قَالَ أَبُو قِلَابَةَ يَعْنِي: ضعفة النِّسَاءَ.","vol":"28","page":635},{"text":"وفي رواية: \"لا تكسر القوارير\".\nوحديثه أيضًا: كَانَ بِالْمَدِينَةِ فَزَعٌ، فَرَكِبَ رَسُولُ اللهِ - ﷺ - فَرَسًا لأَبِي طَلْحَةَ فَقَالَ: \"مَا رَأَيْنَا مِنْ شَيْءٍ، وَإِنْ وَجَدْنَاهُ لَبَحْرًا\".\nالشرح:\n(المعاريض): كذا هو في الأصول، وكذا أورده ابن بطال (^١)، وأما ابن التين فأورده بلفظ: المعارض، ثم قال: كذا التبويب، والصواب: المعاريض، كما في رواية أبي ذر. وهي من التعريض الذي هو خلاف التصريح، وهو التورية بالشيء عن الشيء.\nومعنى: مندوحة: متسع، يقال: منه: انتدح فلان بكذا ينتدح به انتداحًا؛ إذا اتسع به.\nوقال ابن الأنباري: يقال: ندحت الشيء: وسعته.\nقال الطبري: ويقال: انتدحت الغنم في مرابضها إذا (تبغددت) (^٢) واتسعت من البطنة. وانتدح بطن فلان واندحى: يعني: استرخى (واتسع) (^٣).\nقُلْتُ: فالحاصل أن هذِه اللفظة ترجع إلى الفسحة والسعة أي: فيما يستغني به الرجل عند الاضطرار إلى الكذب. وهذِه الترجمة ذكرها الطبري بإسناد عن عمر بن الخطاب - ﵁ -: إن في المعاريض لمندوحة عن الكذب (^٤).\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٥٦.\n(^٢) كذا بالأصل، وفي \"تهذيب الآثار\" مسند علي ص ١٥٤: (تبددت).\n(^٣) ساقطة من الأصل. وانظر: \"تهذيب الآثار\"، مسند علي بن أبي طالب ص ١٥٤.\n(^٤) \"تهذيب الآثار\" مسند علي بن أبي طالب ص ١٤٤ - ١٤٥.","vol":"28","page":636},{"text":"وقال الهروي: إنه في حديث عمران بن الحصين (^١).\nوقوله: (وظن أنها صادقة). أي: بما ورت به من استراحة الحياة وهدوء النفس من تعب العلة وهي صادقة في الذي قصدته. ولم تكن صادقة فيما ظنه أبو طلحة، وفهمه من ظاهر كلامها، ومثل هذا لا يسمى كذبًا على الحقيقة.\nوقوله في النساء \"القوارير\" شبههن بها؛ لأنهن عند حركة الإبل بالحداء وزيادة مشيها به، يخاف عليهن السقوط فيحدث لهن ما يحدث بالقوارير من التكسر. وكذلك قوله: \"إنه لبحر\". شبه جريه بالبحر الذي لا ينقطع، أي: واسع الجري واسمه مندوب.\nفهذا كله أصل في جواز المعاريض واستعمالها فيما يحل ويحرم، ونحو هذا ما روي عن ابن سيرين أنه قال: كان رجل من باهل عيونًا فرأى بغلة شريح فأعجبته، فقال له شريح: إنها إذا ربضت لم تقم حَتَّى تقام. يعني أن الله تعالى هو الذي يقيمها بقدرته. فقال الرجل: أف أف. يعني: استصغرها. والأف تقال للنتن.\n_________\n(^١) حديث عمران بن حصين رواه ابن سعد في \"الطبقات الكبرى\" ٤/ ٢٨٧، وابن أبي شيبة ٥/ ٢٨٣ (٢٦٠٨٧)، والبخاري في \"الأدب المفرد\" (٨٥٧)، والطبراني ١٨ (٢٠١)، والبيهقي في \"السنن\" ١٠/ ١٩٩، وفي \"الشعب\" ٤/ ٢٠٣ - ٢٠٤ (٤٧٩٤) من طريق قتادة عن مطرف بن عبد الله عن عمران بن حصين موقوفًا. وهو الصحيح؛ صححه البيهقي، والألباني في تعليقه على \"الأدب المفرد\" (٨٥٧). ورواه ابن عدي في \"الكامل\" ٣/ ٥٦٧، والقضاعي في \"مسند الشهاب\" ٢/ ١١٩ - ١٢٠ (١٠١١)، والبيهقي في \"السنن\" ١٠/ ١٩٩ من طريق قتادة عن زرارة بن أوفي عن عمران بن حصين مرفوعًا.\nوهو ضعيف؛ ضعفه البيهقي في \"الشعب\" ٤/ ٢٠٤، والألباني في \"الضعيفة\" (١٠٩٤).","vol":"28","page":637},{"text":"وذكر الطبري عن الثوري في الرجل يزوره إخوانه وهو صائم، فيكره أن يعلموا بصومه، وهو يحب أن يطعموا عنده، فأي ذَلِكَ أفضل ترك ذَلِكَ أو إطعامهم؟ قال: إطعامهم أحب إلى وإن شاء قام عليهم. وقال: قد أصبت من الطعام، ويقول: قد تغديت. يعني: أمس أو قبل ذَلِكَ (^١).\nوروي عن النخعي: أنه كان إذا كره أن يخرج إلى الرجل جلس في مسجد بيته ويقول للخادم: قولي له: هو في المسجد. وقال ابن حبيب: ما كان منها على وجه العذر أو لحياء من سخط أخيك لما بلغه عنك، ونحوه فلا بأس. وحكى عن مالك أنه لا يحب فعل ذَلِكَ.\nوقال بعض العلماء: المعاريض شيء يتخلص الرجل بها من الحرام إلى الحلال، فيتحيل بها، وإنما يكره أن يحتال في حق فيبطله أو في باطل حَتَّى يموهه ويشتبه أمره، وقد قال إبراهيم النخعي ومالك: اليمين على نية الحالف إذا كان مظلومًا، وإن كان ظالمًا فعلى نية المحلوف له.\nوفي كتاب ابن حبيب فيمن ألغز في يمينه فما كان في خديعة لنفر من حق عليه فهو آثم ولا يكفر ولا يأثم في غير ذَلِكَ ولا كفارة، ولا أحب له أن يفعل فجعل الأمر إلى نية الحالف، وإن كان في حق، وقد رخص - ﵇ - في الكذب في ثلاث: إصلاح بين الناس، والرجل يكذب لامرأته، والكذب في الحرب (^٢).\nفمما يجوز فيه المعاريض: ما روي عن عقبة بن العيزار أنه قال: كنا\n_________\n(^١) \"تهذيب الآثار\" مسند علي ص ١٤٥ - ١٤٦ (٢٤٩).\n(^٢) رواه مسلم (٢٦٠٥) من حديث أم كلثوم بنت عقبة بن أبي معيط.","vol":"28","page":638},{"text":"نأتي إبراهيم النخعي وكان مختفيًا من الحجاج، فكنا إذا خرجنا من عنده يقول لنا: إن سئلتم عني وحلفتم فاحلفوا بالله ما تدرون أين أنا ولا لنا به علم ولا في أي موضع هو واعنوا أنكم لا تدرون في أي موضع أنا فيه: قاعد أو قائم، فتكونون قد صدقتم.\nقال عقبة: وأتاه رجل فقال: إني آت الديوان، وإني اعترضت على دابة وقد نفقت، وهم يريدون أن يحلفوني بالله أنها هذِه التي اعترضت عليها، فكيف أحلف؟ قال إبراهيم: اركب دابة واعترض عليها. يعني: يظنك راكبًا ثم احلف بالله أنها الدابة التي اعترضت تعني بظنك.\nوعاتبت إبراهيمَ النخعي امرأتُه في جاريةٍ له وبيده مروحة فقال: أُشْهِدُتكُم أنها لها. وأشار بالمروحة، فلما خرجنا من عنده فقال: على أي شيء أشَهدتُكم؟ قالوا: على الجارية. قال: ألم تروني أشير بالمِروحة (^١).\nوسئل النخعي عن رجل مر بعشار فادعى حقًا فقال: احلف بالمشي إلى بيت الله ماله عندك شيء واعن مسجد حيِّك (^٢). وقال رجل لإبراهيم: إن السلطان أمرني أن آتي مكان كذا وكذا، وأنا لا أقدر على ذَلِكَ المكان فكيف الحيلة؟ قال: قل: والله ما أبصر إلا ما سددني غيري. يعني: إلا ما بصرني ربي (^٣).\nوفي الباب تأليف مفرد لابن دريد (سماه \"الملاحن\"، فمنه: والله ما سأل فلانًا وما رأيت فلانًا ولا كلمته. أي: ما ضربت رئته وما جرحته.\n_________\n(^١) رواه الطبري في \"تهذيب الآثار\" مسند علي ص ١٤٠ - ١٤١ (٢٣٠).\n(^٢) رواه الطبري في \"تهذيب الآثار\" (٢٣١).\n(^٣) رواه الطبري (٢٣٣).","vol":"28","page":639},{"text":"وبطنت فلانًا: ضربت بطنه. وما أعلمته ولا أعلمني. أي: ما جعلته أعلم أي: ما شققت شفته العليا. وذكر فيه ألفاظًا أخر كثيرة) (^١).\n_________\n(^١) من (ص ٢).","vol":"28","page":640},{"text":"<span data-type='title' id=toc-3741>١١٧ - باب قَوْلِ الرَّجُلِ لِلشَّيْء: لَيْسَ بِشَيْءٍ. وَهْوَ يَنْوِي لَيْسَ بِحَقٍّ</span>\n[وقال ابن عباس - ﵄ -: قال النبي - ﷺ - للقبرين: \"يُعذبان وما يعذبان في كبير وإنه لكبير\"] (^١). [انظر: ٢١٦].\n\n٦٢١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا مَخْلَدُ بْنُ يَزِيدَ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي يَحْيَى بْنُ عُرْوَةَ، أَنَّهُ سَمِعَ عُرْوَةَ يَقُولُ: قَالَتْ عَائِشَةُ: سَأَلَ أُنَاسٌ رَسُولَ اللهِ - ﷺ - عَنِ الْكُهَّانِ، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «لَيْسُوا بِشَيْءٍ». قَالُوا: يَا رَسُولَ اللهِ، فَإِنَّهُمْ يُحَدِّثُونَ أَحْيَانًا بِالشَّيْءِ يَكُونُ حَقًّا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْجِنِّيُّ، فَيَقُرُّهَا فِي أُذُنِ وَلِيِّهِ قَرَّ الدَّجَاجَةِ، فَيَخْلِطُونَ فِيهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ». [انظر: ٣٢١٠ - مسلم: ٢٢٢٨ - فتح ١٠/ ٥٩٥].\nثم ساق حديث عَائِشَةَ: سَأَلَ أُنَاسٌ رَسُولَ اللهِ - ﷺ - عَنِ الكُهَّانِ، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: \"لَيْسُوا بِشَيءٍ\". . الحديث.\nمعنى قوله: \"في كبير\". يعني: شيء حقير ليسارة التحرز منه.\nوقوله: \"وإنه لكبير\". لورود الشرع بالوعيد فيه إن لم يعف الله. وهذا الباب أصل لما تقوله العرب من نفيهم العمل كله إذا انتفت عنه الجودة والإتقان. تقول لمن لم يحكم صنعته: ما صنعت شيئًا، وما قال شيئًا لمن تكلم بحلف من الكلام على سبيل المبالغة في النفي، ولا يكون ذَلِكَ كذبًا كما قاله - ﵇ - في الكهان: \"ليسوا بشيء\". على ما يأتون به من الكذب، يعني: الذي ليس بشيء وهو خلق موجود. وهذا الحديث نص للترجمة.\n_________\n(^١) من الأصل وليس في المطبوع من البخاري.","vol":"28","page":641},{"text":"فصل:\nوقوله: (\"فَيَقُرُّهَا فِي أُذُنِ وَلِيِّهِ قَرَّ الدَّجَاجَةِ\"). قال ابن الأعرابي: القر ترديد الكلام في أذن الأبكم حَتَّى يفهمه. ومعنى: قر الدجاجة: أراد صوتها إذا قطعته، يقال: قررت الدجاجة تقر تقريرا وقريرًا، فإذا رددته قُلْتُ: قرقرت قررة وقريرًا. وفي \"الصحاح\": قر الحديث في أذنه يقره، كأنه صبه فيها (^١). ضبط بضم القاف. قال الخطابي: ورواه هنا: قر الدجاجة وفيما تقدم \"كما تقر القارورة\" (^٢). قال: لست أبعد أن يكون الصواب في الرواية: قر الزجاجة ليلائم القارورة، ومعنى وإن صحت القارورة فمعناه: صوت الدجاجة من قرت الدجاجة تقر قرًا وقرورًا، و(قرقرت) (^٣): إذا قطعت صوتها. والذي تقدم عن ابن الأعرابي أنها الترديد، وروى الفربري عن أبي عبد الله: قر الدجاجة. بكسر القاف، كأنه حكاية صوتها (^٤). والمعروف في اللغة: أن الدجاجة بفتح الدال، وذكر ابن السكيت الكسر (^٥)، وقد أسلفنا الفتح أيضًا، وبين - ﵇ - أن إصابة الكاهن إنما هي من طريق استراق السمع، قال الداودي: وفيه: دليل أنه إذا اختلط شاة حية وميتة، أن أكلهما لا يحل.\n_________\n(^١) \"الصحاح\" ٢/ ٧٩٠.\n(^٢) سلف برقم (٣٢٨٨).\n(^٣) في الأصل: (قررقرت).\n(^٤) \"أعلام الحديث\" ٣/ ٢٢١٧ - ٢٢١٨.\n(^٥) \"إصلاح المنطق\" ص ١٦٢.","vol":"28","page":642},{"text":"<span data-type='title' id=toc-3742>١١٨ - باب رَفْعِ الْبَصَرِ إِلَى السَّمَاءِ</span>\nوَقَوْلِهِ: ﴿أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (١٧) وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ (١٨)﴾ [الغاشية: ١٧ - ١٨] وَقَالَ أَيُّوبُ: عَنِ ابن أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ - ﵂ -: رَفَعَ النَّبِيُّ - ﷺ - رَأْسَهُ إِلَى السَّمَاءِ. [انظر: ٤٤٥١]\n\n٦٢١٤ - حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ يَقُولُ: أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللهِ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «ثُمَّ فَتَرَ عَنِّي الْوَحْيُ، فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي إِلَى السَّمَاءِ فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءٍ قَاعِدٌ عَلَى كُرْسِىٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ». [انظر: ٤ - مسلم: ١٦١ - فتح ١٠/ ٥٩٥]\n\n٦٢١٥ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: أَخْبَرَنِي شَرِيكٌ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: بِتُّ فِي بَيْتِ مَيْمُونَةَ وَالنَّبِيُّ - ﷺ - عِنْدَهَا، فَلَمَّا كَانَ ثُلُثُ اللَّيْلِ الآخِرُ أَوْ بَعْضُهُ قَعَدَ فَنَظَرَ إِلَى السَّمَاءِ فَقَرَأَ: ﴿إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لأُولِى الأَلْبَابِ (١٩٠)﴾ [آل عمران:١٩٠]. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح ١٠/ ٥٩٦]\nثم ساق حديث جَابِرِ بْنْ عَبْدِ اللهِ - ﵄ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"ثُمَّ فَتَرَ عَنِّي الوَحْيُ، فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي إِلَى السَّمَاءِ فَإِذَا المَلَكُ الذِي جَاءَنِي بِحِرَاءٍ قَاعِدٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ\". (وقد سلف أول الكتاب) (^١).\nوحديث ابن عَبَّاسٍ: بِتُّ فِي بَيْتِ مَيْمُونَةَ ورسول الله - ﷺ - عِنْدَهَا، فَلَمَّا كَانَ ثُلُثُ اللَّيْلِ الآخِرُ أَوْ بَعْضُهُ قَعَدَ فَنَظَرَ إِلَى السَّمَاءِ فَقَرَأَ:\n_________\n(^١) من (ص ٢).","vol":"28","page":643},{"text":"﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾، إلى قوله ﴿لَآيَاتٍ لِأُولِي الْأَلْبَابِ﴾ [آل عمران: ١٩٠]. (وقد سلف في الصلاة) (^١).\nالشرح:\nالإبل: لا واحد لها من لفظها وتسكن الباء؛ تخفيفًا، قال ابن عباس وغيره: هي التي يحمل عليها، وليس شيء يحمل عليه وهو بارك إلا الإبل، وفي ذَلِكَ آية، وقيل: هي القطع العظيمة من السحاب.\nفصل:\nوأتى البخاري بما ذكر حجة على من قال: لا ينبغي النظر إلى السماء تخشعًا وتذللًا، وهو بعض الزهاد، روي عن عطاء السلمي: أنه مكث أربعين سنة لا ينظر إلى السماء، فحانت منه نظرة فخر مغشيًّا عليه، فأصابه فتق في بطنه، وذكر الطبري عن إبراهيم التيمي: أنه كره أن يرفع البصر إلى السماء في الدعاء، قال الطبري: ولا أؤثم فاعله إذا لم يأت فيه نهي، وإنما نهي عن ذَلِكَ المصلي في دعاء كان أو غيره. والحجة في الكتاب والسنة الثابتة بخلاف هذا فلا معنى له.\nولأبي داود من حديث (ابن) (^٢) إسحاق، عن يعقوب بن عتبة، عن عمر بن عبد العزيز، عن يوسف بن عبد الله بن سلام، عن أبيه: كان - ﵇ - إذا جلس يتحدث يكثر أن يرفع طرفه إلى السماء (^٣).\n(وقد سلف حديث أنس في النهي عن رفع البصر إلى السماء في الصلاة في باب رفع البصر إلى السماء في الصلاة (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): (أبي).\n(^٣) أبو داود (٤٨٣٧).\n(^٤) سلف برقم (٧٥٠).","vol":"28","page":644},{"text":"وفي مسلم مثله من حديث جابر بن سمرة، ومن حديث أبي هريرة في الدعاء (^١)، وفيه من حديث أبى موسى: كان رسول الله - ﷺ - كثيرًا ما يرفع بصره إلى السماء، فقال: \"النجوم أمنة للسماء، فإذا ذهبت النجوم أتت السماء ما توعد وأنا أمنة لأصحابي، فإذا ذهبتُ أتى أصحابي ما يوعدون وأصحابي أمنةٌ لأمتي، فإذا ذهب أصحابي أتى أمتي ما يوعدون\" (^٢» (^٣).\n_________\n(^١) مسلم (٤٢٨)، (٤٢٩) كتاب: الصلاة، باب: النهي عن رفع البصر إلى السماء في الصلاة.\n(^٢) مسلم (٢٥٣١) كتاب: \"فضائل الصحابة\" باب: بقاء النبي - ﷺ - أمان لأصحابه.\n(^٣) من (ص ٢).","vol":"28","page":645},{"text":"<span data-type='title' id=toc-3743>١١٩ - باب مَن نَكتِ الْعُودِ فِي المَاءِ وَالطِّينِ</span>\n٦٢١٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُثْمَانَ بْنِ غِيَاثٍ، حَدَّثَنَا أَبُو عُثْمَانَ، عَنْ أَبِي مُوسَى أَنَّهُ كَانَ مَعَ النَّبِيِّ - ﷺ - فِي حَائِطٍ مِنْ حِيطَانِ الْمَدِينَةِ، وَفِي يَدِ النَّبِيِّ - ﷺ - عُودٌ يَضْرِبُ بِهِ بَيْنَ الْمَاءِ وَالطِّينِ، فَجَاءَ رَجُلٌ يَسْتَفْتِحُ، فَقَالَ النَّبِيُّ - ﷺ -: «افْتَحْ [لَهُ] وَبَشِّرْهُ بِالْجَنَّةِ». فَذَهَبْتُ فَإِذَا أَبُو بَكْرٍ، فَفَتَحْتُ لَهُ وَبَشَّرْتُهُ بِالْجَنَّةِ، ثُمَّ اسْتَفْتَحَ رَجُلٌ آخَرُ فَقَالَ: «افْتَحْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ». فَإِذَا عُمَرُ، فَفَتَحْتُ لَهُ وَبَشَّرْتُهُ بِالْجَنَّةِ، ثُمَّ اسْتَفْتَحَ رَجُلٌ آخَرُ -وَكَانَ مُتَّكِئًا فَجَلَسَ- فَقَالَ: «افْتَحْ ﴿لَهُ﴾ وَبَشِّرْهُ بِالْجَنَّةِ، عَلَى بَلْوَى تُصِيبُهُ أَوْ تَكُونُ». فَذَهَبْتُ فَإِذَا عُثْمَانُ، فَفَتَحْتُ لَهُ وَبَشَّرْتُهُ بِالْجَنَّةِ، فَأَخْبَرْتُهُ بِالَّذِى قَالَ. قَالَ اللهُ الْمُسْتَعَانُ. [انظر: ٣٦٧٤ - مسلم: ٢٤٠٣ - فتح ١٠/ ٥٩٧]\nذكر فيه حديث أَبِي مُوسَى - ﵁ - أَنَّهُ كَانَ مَعَ رسول الله - ﷺ - فِي حَائِطٍ مِنْ حِيطَانِ المَدِينَةِ، وَفِي يَدِ رسول الله - ﷺ - عُودٌ يَضْرِبُ بِهِ بَيْنَ المَاءِ وَالطِّينِ، فَجَاءَ رَجُلٌ يَسْتَفْتِحُ، فَقَالَ: \"افْتَحْ له وَبَشِّرْهُ بِالْجَنَّةِ\" .. الحديث. فذكر عمر وعثمان أيضًا.\nوالحائط: البستان سمي بذلك؛ لأجل الحائط المبني حوله، حوطه عليه، وحيطان: أصله حوطان، فقلبت الواو ياء لانكسار ما قبلها.\nوقوله: (يضرب به). وفي الباب الآتي: فجعل ينكت في الأرض بعود، وهو بمعنى الأول، إذ هو الضرب بالقضيب فيؤثر فيها، وهو ثلاثي مضموم الكاف، قاله ابن التين: وهذِه عادة العرب أخذ المخصرة والعصى والاعتماد عليها عند الكلام والمحافل والخطبة، وهو مأخوذ من أصل كريم ومعدن شريف، ولا ينكرها إلا جاهل، وقد جمع الله تعالى لموسى - ﵇ - في عصاه من البراهين العظام ما آمن به السحرة المعاندون، واتخذها سليمان بن داود لخطبته موعظة وطول","vol":"28","page":646},{"text":"صلاته، وكان ابن مسعود صاحب عصا رسول الله - ﷺ - وعنزته، وكان - ﵇ - يخطب بالقضيب، وكفى بذلك دليلًا على شرف حال العصا، وعلى ذَلِكَ الخلفاء والخطباء، وذكر أن الشعوبية تنكر على خطباء العرب أخذ المخصرة والإشارة بها على المعاني وهم طائفة تبغض العرب وتذكر أمثالها وتفضل عليها العجم، وفي استعمال الشارع المخصرة الحجة البالغة على من أنكرها. وسلف عنه - ﵇ - أنه طاف يستلم الركن بمحجن، وهي عصا محنية الرأس.\nوقال مالك: كان عطاء بن يسار يمسك المخصرة يستعين بها، وكانت العصا لا تفارق سليمان بن داود في مصافاته، وقال مالك: كان عطاء بن يسار يمسك المخصرة يستعين بها (^١). والرجل إذا كبر لم يكن مثل الشباب يتقوى بها عند قيامه، وقد كان الناس إذا جاءهم المطر خرجوا بالعصي يتوكئون عليها، حَتَّى لقد كان الشباب يحبسون عصيهم، وربما أخذ ربيعة العصا من بعض من يجلس إليه حَتَّى يقوم.\n_________\n(^١) في هامش الأصل: تقدم قريبًا ما نقل مالك عن عطاء.","vol":"28","page":647},{"text":"<span data-type='title' id=toc-3744>١٢٠ - باب الرَّجُلِ يَنْكُتُ الشَّيْءَ بِيَدِهِ فِي الأَرْضِ</span>\n٦٢١٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ وَمَنْصُورٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي جَنَازَةٍ، فَجَعَلَ يَنْكُتُ الأَرْضَ بِعُودٍ، فَقَالَ: «لَيْسَ مِنْكُمْ مِنْ أَحَدٍ إِلاَّ وَقَدْ فُرِغَ مِنْ مَقْعَدِهِ مِنَ الْجَنَّةِ وَالنَّارِ». فَقَالُوا: أَفَلَا نَتَّكِلُ؟ قَالَ: «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ. ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ \". الآيَةَ [الليل: ٥]. [انظر: ١٣٦٢ - مسلم: ٢٦٤٧ - فتح ١٠/ ٥٩٧]\nذكر فيه حديث عَلِيُّ - ﵁ -: كُنَّا مَعَ رسول الله - ﷺ - فِي جَنَازَةٍ، فَجَعَلَ يَنْكُتُ الأَرْضَ بِعُودٍ، فَقَالَ: \"لَيْسَ مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ فُرِغَ مِنْ مَقْعَدِهِ مِنَ الجَنَّةِ وَالنَّارِ\". فَقَالُوا: أَفَلَا نَتَّكِلُ؟ قَالَ: \"اعْمَلُوا فَكُلٌّ مُيَسَّرٌ\". ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾. الآيَةَ [الليل: ٥]\nوقد سلف في الباب قبله الكلام على نكت. وقوله: (\"اعملوا\"). إلى آخره فيه: أن الله هو الموفق للأعمال، واحتجاجه بالآية: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ [الليل: ٥] قيل: هو أبو بكر الصديق - ﵁ -؛ وذلك أنه اشترى جماعة كانوا عند المشركين. وقوله: ﴿وَصَدَّقَ بِالْحُسْنَى (٦)﴾ [الليل: ٦] قيل: الخلف. وقيل: الجنة. وقيل: لا إله إلا الله (^١).\n_________\n(^١) انظر: \"تفسير الطبري\" ١١/ ٦١٢، ٦١٤.","vol":"28","page":648},{"text":"<span data-type='title' id=toc-3745>١٢١ - باب التَّكْبِيرِ وَالتَّسْبِيحِ عِنْدَ التَّعَجُّبِ</span>\n٦٢١٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَتْنِي هِنْدُ بِنْتُ الْحَارِثِ، أَنَّ أُمَّ سَلَمَةَ - ﵂ - قَالَتِ اسْتَيْقَظَ النَّبِيُّ - ﷺ - فَقَالَ: «سُبْحَانَ اللهِ! مَاذَا أُنْزِلَ مِنَ الْخَزَائِنِ؟ وَمَاذَا أُنْزِلَ مِنَ الْفِتَنِ؟ مَنْ يُوقِظُ صَوَاحِبَ الْحُجَرِ -يُرِيدُ بِهِ أَزْوَاجَهُ- حَتَّى يُصَلِّينَ؟ رُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ». [انظر: ١١٥ - فتح ١٠/ ٥٩٨]\nوَقَالَ ابن أَبِي ثَوْرٍ، عَنِ ابن عَبَّاسٍ، عَنْ عُمَرَ قَالَ: قُلْتُ لِلنَّبِيِّ - ﷺ -: طَلَّقْتَ نِسَاءَكَ؟ قَالَ: \"لَا\". قُلْتُ: اللهُ أَكْبَرُ.\n\n٦٢١٩ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ.\nوَحَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، أَنَّ صَفِيَّةَ بِنْتَ حُيَيٍّ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهُ أَنَّهَا جَاءَتْ رَسُولَ اللهِ - ﷺ - تَزُورُهُ -وَهْوَ مُعْتَكِفٌ فِي الْمَسْجِدِ فِي الْعَشْرِ الْغَوَابِرِ مِنْ رَمَضَانَ- فَتَحَدَّثَتْ عِنْدَهُ سَاعَةً مِنَ الْعِشَاءِ، ثُمَّ قَامَتْ تَنْقَلِبُ فَقَامَ مَعَهَا النَّبِيُّ - ﷺ - يَقْلِبُهَا، حَتَّى إِذَا بَلَغَتْ بَابَ الْمَسْجِدِ الَّذِي عِنْدَ مَسْكَنِ أُمِّ سَلَمَةَ -زَوْجِ النَّبِيِّ - ﷺ - مَرَّ بِهِمَا رَجُلَانِ مِنَ الأَنْصَارِ فَسَلَّمَا عَلَى رَسُولِ اللهِ - ﷺ - ثُمَّ نَفَذَا، فَقَالَ لَهُمَا رَسُولُ اللهِ - ﷺ -: «عَلَى رِسْلِكُمَا، إِنَّمَا هِيَ صَفِيَّةُ بِنْتُ حُيَيٍّ». قَالَا: سُبْحَانَ اللهِ يَا رَسُولَ اللهِ!. وَكَبُرَ عَلَيْهِمَا. قَالَ: «إِنَّ الشَّيْطَانَ يَجْرِى مِنِ ابْنِ آدَمَ مَبْلَغَ الدَّمِ، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا». [انظر: ٢٠٣٥ - مسلم: ٢١٧٥ - فتح ١٠/ ٥٩٨]\nذكر فيه حديث أُمِّ سَلَمَةَ - ﵂قَالَتِ اسْتَيْقَظَ رسول الله - ﷺ - فَقَالَ: \"سُبْحَانَ اللهِ! مَاذَا أُنْزِلَ مِنَ الخَزَائِنِ؟ وَمَاذَا أُنْزِلَ مِنَ الفِتَنِة؟ مَنْ يُوقِظُ صَوَاحِبَ الحُجَرِ -يُرِيدُ أَزْوَاجَهُ- حتى يُصَلِّينَ؟ رُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ\".\nوَقَالَ ابن أَبِي ثَوْرٍ، عَنِ ابن عَبَّاسٍ، عَنْ عُمَرَ - ﵁ - قَالَ: قُلْتُ لرسول","vol":"28","page":649},{"text":"الله - ﷺ -: أطَلَّقْتَ نِسَاءَكَ؟ قَالَ: \"لَا\". قُلْتُ: اللهُ أَكْبَرُ.\nوحديث صَفِيَّةَ - ﵂ - أَنَّهَا جَاءَتْ تَزُورُهُ في اعتكافه .. الحديث، وفيه: فقالا: سبحان الله يا رسول الله.\nوالمراد بالخزائن: الغنائم والمال؛ وذلك منه تعالى اختبار أو ابتلاء، والمراد بإنزال الفتن: ما قدر أن يكون منها. وقوله: \"من يوقظ صواحب الحجر؟ \" يريد: حَتَّى يصلين كما سلف. وقيل: ليسمعن الموعظة. وسلف الكلام في: \"رب كاسية في الدنيا عارية في الآخرة\". هل المراد الثوب الذي لا يواري ما تحته، أو الرقيق الصفيق الذي يصف المحاسن، أو كاسية من النعم عارية من الشكر، أو يكشفن بعض أجسادهن ويشددن الخمر من ورائهن فتكشف صدورهن؟ وقال الداودي أي: يعجل لها طيباتها وحسناتها.\nوهذا الحديث مطابق لما بوب له؛ فإن فيه: فقال: \"سبحان الله\". وأما ابن (السكن) (^١) فلم يبوب له وأدخله فيما مضى قبله، وقيل: سئل (^٢) بعض العلماء عن مناسبته، فأجاب بأنه هو كمعنى الحديث الذي قبله الموافق للترجمة بالقدر السابق على كل نفس، وكتاب (مقعدها) (^٣) من الجنة والنار في أم الكتاب وبقوله: \"ماذا أنزل الليلة من الفتن؟ \" يحذر أسباب القدر بالتعرض للفتن الذي بالغ في التحذير منها بقوله: \"القاتل والمقتول في النار\" (^٤). فلما ذكر أن لكل نفس مقعدها من ذَلِكَ أكد التحذير منها؛ فإن ذكر النار بأقوى أسبابها وهي\n_________\n(^١) في (ص ٢): (التين).\n(^٢) في هامش الأصل: يعني المهلب، قال ابن بطال: سألته عنه.\n(^٣) في الأصل: مقعد والمثبت موافق للسياق.\n(^٤) سلف برقم (٣١) كتاب: الإيمان، من حديث أبي بكرة.","vol":"28","page":650},{"text":"الفتن والتعصب فيها والمقاتلة على الولاية وما يفتح على أمته من الخزائن التي تُطغي وتبطر. وليس عليه تقصير في أن أدخل ما يوافق الترجمة ثم أتبعه بما قوى معناه ولا حاجة إلى ذَلِكَ كما أسلفناه.\nفصل:\nوالتكبير والتسبيح معناهما: تعظيم الله وتنزيهه من السوء، واستعمال ذَلِكَ عند التعجب واستعظام الأمور حسن.\nوفيه: إراضة اللسان على الذكر، وذلك من أفضل الأعمال.\nفصل:\nوالمراد بالغوابر من حديث صفية: البواقي. وقوله: (فقام معها يقلبها). أي: يصرفها، وهو ثلاثي. و\"رسلكما\": -بكسر الراء (وفتحها) (^١) - أي: على هينتكما، أي: اتئدا. وقوله: (ثم نفذا) أي: مضيا مسرعين من قولهم: نفذ السهم من الرمية. وقوله: (وكَبُرَ عليهما). أي: عظم، مثل قوله: ﴿كَبُرَتْ كَلِمَةً﴾ [الكهف: ٥].\n_________\n(^١) من (ص ٢).","vol":"28","page":651},{"text":"<span data-type='title' id=toc-3746>١٢٢ - باب (النَّهْىِ عَنِ) (^١) الخَذْفِ</span>\n٦٢٢٠ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ عُقْبَةَ بْنَ صُهْبَانَ الأَزْدِيَّ يُحَدِّثُ عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ الْمُزَنِيِّ قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ الْخَذْفِ وَقَالَ: «إِنَّهُ لَا يَقْتُلُ الصَّيْدَ وَلَا يَنْكَأُ الْعَدُوَّ وَإِنَّهُ يَفْقَأُ الْعَيْنَ، وَيَكْسِرُ السِّنَّ». [انظر: ٤٨٤١ - مسلم: ١٩٥٤ - فتح ١٠/ ٥٩٩]\nذكر فيه حديث عَبْدِ اللهِ بْنِ مُغَفَّلٍ - بالغين المعجمة ثم فاء- المُزَنِيِّ: نَهَى النَّبِيُّ - ﷺ - عَنِ الخَذْفِ وَقَالَ: \"إِنَّهُ لَا يَقْتُلُ الصَّيْدَ وَلَا يَنكي العَدُوَّ وَإِنَّهُ يَفْقَأُ العَيْنَ، وَيَكْسِرُ السِّنَّ\".\n(هذا الحديث سلف في الصيد، والذبائح) (^٢) (^٣).\nوالخذف -بالخاء والذال المعجمتين-: الرمي بالحصى. (وعبارة ابن بطَّال) (^٤): بالسبابة والإبهام، قال: وأكثر ذَلِكَ في الرمي بالحجر، ومثه حصى الخذف في الحج. وإنما نهى عنه؛ للأذى كما ذكر، وهو مثل قوله للذي مر في المسجد بالنبل: \"أمسك بنصالها\" (^٥) وهذا من الآداب (^٦). \"ولا ينكي\" (^٧) غير مهموز ويفقأ مهموز.\n_________\n(^١) ليست في الأصل والمثبت من \"اليونينية\" ٨/ ٤٩.\n(^٢) سلف برقم (٥٤٧٩).\n(^٣) من (ص ٢).\n(^٤) من (ص ٢).\n(^٥) سلف برقم (٤٥١) من حديث جابر.\n(^٦) \"شرح ابن بطال\" ٩/ ٣٦٤ - ٣٦٥.\n(^٧) ورد بهامش الأصل: حاشية: الأشهر أنه غير مهموز بل معتل.","vol":"28","page":652},{"text":"<span data-type='title' id=toc-3747>١٢٣ - باب الحَمْدِ لِلْعَاطِسِ</span>\n٦٢٢١ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا سُلَيْمَانُ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: عَطَسَ رَجُلَانِ عِنْدَ النَّبِيِّ - ﷺ - فَشَمَّتَ أَحَدَهُمَا وَلَمْ يُشَمِّتِ الآخَرَ، فَقِيلَ لَهُ، فَقَالَ: «هَذَا حَمِدَ اللهَ، وَهَذَا لَمْ يَحْمَدِ اللهَ». [٦٢٢٥ - مسلم: ٢٩٩١ - فتح ١٠/ ٥٩٩]\nذكر فيه حديث أَنَسِ - ﵁ - عَطَسَ رَجُلَانِ عِنْدَ رسول الله - ﷺ - فَشَمَّتَ أَحَدَهُمَا وَلَمْ يُشَمِّتِ الآخَرَ، فَقِيلَ لَهُ، فَقَالَ: \"هذا حَمِدَ اللهَ، وهذا لَمْ يَحْمَدِ اللهَ\".\n(هذا الحديث أخرجه مسلم آخر \"الصحيح\" وغيره، والنسائي في \"اليوم والليلة\" (^١)، قال الترمذي: حسن صحيح) (^٢) (^٣).\nوعطس: بفتح الطاء في الماضي، وبالضم والكسر في مستقبله، وهذا الذي عليه العلماء أنه يشمت من حمد دون من لم يحمد، وقال مالك: فإن بعَد منك وسمعت من يليه يشمته فشمته (^٤).\nوالتشميت: بالمعجمة والمهملة، قاله الخليل (^٥) وثعلب (^٦) وأبو عبيد (^٧) وغيرهم، قال ثعلب: والاختيار بالمهملة؛ لأنه مأخوذ من السمت وهو القصد و(المحجة) (^٨).\n_________\n(^١) \"سنن النسائي الكبرى\" ٦/ ٦٤ (١٠٠٥٠).\n(^٢) \"سنن الترمذي\" (٢٧٤٢).\n(^٣) من (ص ٢).\n(^٤) انظر: \"المنتقى\" ٧/ ٢٨٥.\n(^٥) كتاب \"العين\" ٧/ ٢٤٠، مادة [سمت].\n(^٦) \"مجالس ثعلب\" ١/ ١٥٦، ٤٢٠.\n(^٧) \"غريب الحديث\" ١/ ٣٠٦.\n(^٨) في الأصل: (الجحود).","vol":"28","page":653},{"text":"وقال أبو عبيد: الشين في كلامهم أعلى وأكثر (^١).\nقال أبو عبد الملك: يجوز بالمهملة، وهو أفصح، يقال: سمت الإبل في المراعي إذا اجتمعت. فالمعنى: جمع الله شملك، وهذا ذكره بعض أهل اللغة في المعجمة، وقال قوم: معناهما واحد، وهو من القصد، والعرب تبدل السين من الشين. قالوا: جاحشته وجاحسته أي: زاحمته، فالمعنى: دعوت بالهدى والاستقامة على سمت الطريق، وقيل: هو من الشماتة؛ وذلك لأنك إذا قُلْت له: رحمك الله، فقد أدخلت على الشيطان ما يسخطه فيسر العاطس بذلك، وقيل: معناه: أبعد الله عنك الشماتة، وجنبك ما سمت به عليك، قاله ثعلب.\n_________\n(^١) \"غريب الحديث\" ١/ ٣٠٦.","vol":"28","page":654},{"text":"<span data-type='title' id=toc-3748>١٢٤ - باب تَشْمِيتِ الْعَاطِسِ إِذَا حَمِدَ الله</span>\nفِيهِ أبُو هُرَيرَةَ. [انظر: ٣٢٨٩، ٦٢٢٤].\n\n٦٢٢٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَشْعَثِ بْنِ سُلَيْمٍ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ الْبَرَاءِ - ﵁ - قَالَ: أَمَرَنَا النَّبِيُّ - ﷺ - بِسَبْعٍ: وَنَهَانَا عَنْ سَبْعٍ، أَمَرَنَا بِعِيَادَةِ المَرِيضِ، وَاتِّبَاعِ الْجِنَازَةِ، وَتَشْمِيتِ العَاطِسِ، وَإِجَابَةِ الدَّاعِي، وَرَدِّ السَّلَامِ، وَنَصْرِ الْمَظْلُومِ، وَإِبْرَارِ المُقْسِمِ، وَنَهَانَا عَنْ سَبْعٍ: عَنْ خَاتَمِ الذَّهَبِ -أَوْ قَالَ: حَلْقَةِ الذَّهَبِ- وَعَنْ لُبْسِ الْحَرِيرِ، وَالدِّيبَاجِ، وَالسُّنْدُسِ، وَالْمَيَاثِرِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١٠/ ٦٠٣]\nهو بالمهملة والمعجمة كما مر، وهو الدعاء كل داع لأحد بخير، فهو مشمت. ثم ساق حديث البَرَاءِ السالف: أَمَرَنَا رسول الله - ﷺ - بِسَبْعٍ: وَنَهَانَا عَنْ سَبْعٍ، أَمَرَنَا بِعِيَادَةِ المَرِيضِ، وَتَشْمِيتِ العَاطِسِ، وعدها سبعًا وَنَهَانَا عَنْ سَبْعٍ: عَنْ خَاتَمِ الذَّهَبِ -أَوْ قَالَ: حَلْقَةِ الذَّهَبِ- وَعَنْ لُبْسِ الحَرِيرِ، وَالدِّيبَاجِ، وَالسُّنْدُسِ، وَالْمَيَاثِرِ.\nوفيه: التشميت، ولا ذكر للحمد فيه، وكأن البخاري لما ذكر حديث أنس في الباب قبله، وأشار بحديث أبي هريرة إليه، فكأنه نبه أن حديث البراء مخصوص بمن حمد. ولا حاجة بنا إلى أن يقال: إن هذا من الأبواب التي عاجلته المنية قبل تهذيبها. كما ادعاه ابن بطال (^١).\nوقوله: (واتباع الجنازة). هو بتشديد التاء، افتعل من تبع، ومعناه: مَشَيْتُ خَلْفَها، أو مَرَّتْ بِهِ، فَمَضَيْتُ مَعَهَا، وكذلك تبع وأتبع رباعي إذا سبقك فلحقته، والجنازة: بفتح الجيم وكسرها لغتان، قيل: الفتح للميت، والكسر للسرير، وقيل: عكسه.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٣٦٦.","vol":"28","page":655},{"text":"<span data-type='title' id=toc-3749>١٢٥ - باب مَا يُسْتَحَبُّ مِنَ الْعُطَاسِ، وَمَا يُكْرَهُ مِنَ التَّثَاؤُبِ</span>\n٦٢٢٣ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: «إِنَّ اللهَ يُحِبُّ الْعُطَاسَ وَيَكْرَهُ التَّثَاؤُبَ، فَإِذَا عَطَسَ فَحَمِدَ اللهَ فَحَقٌّ عَلَى كُلِّ مُسْلِمٍ سَمِعَهُ أَنْ يُشَمِّتَهُ، وَأَمَّا التَّثَاوُبُ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ، فَلْيَرُدَّهُ مَا اسْتَطَاعَ، فَإِذَا قَالَ: هَا. ضَحِكَ مِنْهُ الشَّيْطَانُ». [انظر: ٣٢٨٩ - مسلم: ٢٩٩٤ - فتح ١٠/ ٦٠٧]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ -: \"إِنَّ اللهَ يُحِبُّ العُطَاسَ وَيَكْرَهُ التَّثَاؤُبَ، فَإِذَا عَطَسَ فَحَمِدَ اللهَ فَحَقٌّ عَلَى كُلِّ مُسْلِمٍ سَمِعَهُ أَنْ يُشَمِّتَهُ، وَأَمَّا التّثَاوُبُ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ، فَلْيَرُدَّهُ مَا اسْتَطَاعَ، فَإِذَا قَالَ: هَا. ضَحِكَ مِنْهُ الشَّيْطَانُ\".","vol":"28","page":656},{"text":"<span data-type='title' id=toc-3750>١٢٦ - باب إِذَا عَطَسَ كَيْفَ يُشَمَّتُ</span>؟\n٦٢٢٤ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي سَلَمَةَ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلِ: الْحَمْدُ لِلَّهِ. وَلْيَقُلْ لَهُ أَخُوهُ -أَوْ صَاحِبُهُ-: يَرْحَمُكَ اللهُ. فَإِذَا قَالَ لَهُ: يَرْحَمُكَ اللهُ. فَلْيَقُلْ: يَهْدِيكُمُ اللهُ وَيُصْلِحُ بَالَكُمْ». [فتح ١٠/ ٦٠٨]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلِ: الحَمْدُ لله. وَلْيَقُلْ لَهُ أَخُوهُ -أَوْ صَاحِبُهُ-: يَرْحَمُكَ اللهُ. فَإِذَا قَالَ لَهُ: يَرْحَمُكَ اللهُ. فَلْيَقُلْ: يَهْدِيكُمُ اللهُ وَيُصْلِحُ بَالَكُمْ\".","vol":"28","page":657},{"text":"<span data-type='title' id=toc-3751>١٢٧ - باب لَا يُشَمَّتُ الْعَاطِسُ إِذَا لَمْ يَحْمَدِ اللهَ</span>\n٦٢٢٥ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - يَقُولُ: عَطَسَ رَجُلَانِ عِنْدَ النَّبِيِّ - ﷺ - فَشَمَّتَ أَحَدَهُمَا وَلَمْ يُشَمِّتِ الآخَرَ. فَقَالَ الرَّجُلُ: يَا رَسُولَ اللهِ، شَمَّتَّ هَذَا وَلَمْ تُشَمِّتْنِي. قَالَ: «إِنَّ هَذَا حَمِدَ اللهَ، وَلَمْ تَحْمَدِ اللهَ». [انظر: ٦٢٢١ - مسلم: ٢٩٩١ - فتح ١٠/ ٦١٠]\nذكر فيه حديث أَنَسٍ - ﵁ -: عَطَسَ رَجُلَانِ .. الحديث، وقد سلف.","vol":"28","page":658},{"text":"<span data-type='title' id=toc-3752>١٢٨ - باب إِذَا (تثاءب) (^١) فَلْيَضَعْ يَدَهُ عَلَى فِيهِ</span>\n٦٢٢٦ - حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ اللهَ يُحِبُّ الْعُطَاسَ، وَيَكْرَهُ التَّثَاؤُبَ، فَإِذَا عَطَسَ أَحَدُكُمْ وَحَمِدَ اللهَ كَانَ حَقًّا عَلَى كُلِّ مُسْلِمٍ سَمِعَهُ أَنْ يَقُولَ لَهُ: يَرْحَمُكَ اللهُ. وَأَمَّا التَّثَاؤُبُ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ، فَإِذَا تَثَاوَبَ أَحَدُكُمْ فَلْيَرُدَّهُ مَا اسْتَطَاعَ، فَإِنَّ أَحَدَكُمْ إِذَا تَثَاءَبَ ضَحِكَ مِنْهُ الشَّيْطَانُ». [انظر: ٣٢٨٩ - مسلم: ٢٩٩٤ - فتح ١٠/ ٦١١]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ - .. الحديث السالف، والمحبة والكراهة ينصرفان على سببهما، وذلك أن العطاس يكون مع خفة البدن وانفتاح السدد والتثاؤب يغلب عند الامتلاء، وسببه: الإكثار من المأكل والتخليط فيه، فيكسل المرء عن فعل الخير. والتثاؤب: مهموز، مصدر تثاءب، ولا تقل: تثاوب.\nفصل:\nقوله: \"فحق\". أي: متأكد، كما قال - ﵇ -: \"من حق الإبل أن تحلب على الماء\" (^٢). أي: أنه حق في كرم المواساة، لا فرض؛ لاتفاق أئمة الفتوى على أنه لا حق في المال سوى الزكاة، وقيل: إنه فرض كفاية، إذا شمت واحد سقط عن الباقين. قاله أبو سليمان (^٣)، وحكي عن مالك\n_________\n(^١) كذا في الأصول، وفي اليونينية ٨/ ٥٠: (تثاوب)، وفي هامشها: تثاءب، وعليها أبي ذر عن المستملي والحموي.\n(^٢) سلف برقم (٢٣٧٨) كتاب: المساقاة، باب: حلب الإبل على الماء ورواه مسلم برقم (٩٨٧) كتاب: الزكاة، باب: إثم مانع الزكاة.\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٢٦.","vol":"28","page":659},{"text":"كالسلام (^١).\nوقال أهل الظاهر: هو واجب متعين على كل من سمع حمد العاطس. واحتجوا بهذا الحديث، وذكر الداودي عن مالك: أن كل من سمعه يشمته، والذي في \"المعونة\" (^٢): ينبغي ذَلِكَ، وهو دال على أنه أَمر إِرْشَادٍ وَنَدْبٍ.\nفصل:\n\"فإذا قال: يرحمك الله. فليقل: يهديكم الله، ويصلح بالكم\" واختلف في اختيار قول العاطس عند عطاسه، وفيما يقوله له المشمت، وفيما يرد به العاطس: فمذهب ابن عباس وابن مسعود والنخعي ومالك: الحمد لله؛ على ما في هذا الحديث. وروي عن ابن عمر (^٣) وأبي هريرة (^٤): الحمد لله على كل حال. وقال ابن عمر: هكذا علَّمنا رسول الله - ﷺ -. وروي عن أم سلمة: عطس رجل في جانب بيت رسول الله - ﷺ -، فقال: الحمد لله. ثم عطس آخر، فقال: الحمد لله رب العالمين حمدًا كثيرًا طيبًا مباركًا فيه. فقال - ﵇ -: \"ارتفع هذا على هذا تسع عشرة درجة\" وقيل: هو بالخيار في ذَلِكَ كله.\nقال الداودي: قيل: إن العاطس إذا قال: الحمد لله فقط، قالت الملائكة: رب العالمين، وإن زاد: رب العالمين شمتته. وصوب الطبري التخيير في ذَلِكَ كله، وفعله السلف الصالحون فلم ينكر بعضهم من ذَلِكَ شيئًا على بعض.\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٢٨٦.\n(^٢) \"المعونة\" ٢/ ٥٧٥.\n(^٣) رواه الترمذي (٢٧٣٨).\n(^٤) رواه أبو داود (٥٠٣٣).","vol":"28","page":660},{"text":"وأما ما يقول المشمت، فقيل: يرحمك الله؛ على ما في الحديث، روي ذَلِكَ عن أنس، ورواية عن ابن مسعود، وهو مذهب مالك وغيره، وروى عمرو بن دينار عن عبيد بن عمير قال: \"لما فرغ الله من خلق آدم عطس آدم، فألقى عليه الحمد، فقال له تعالى: يرحمك ربك\". وروي عن إبراهيم قال: كانوا يعمُّون بالتشميت والسلام، وكان الحسن يقول: الحمد لله يرحمكم الله، وعن ابن مسعود وابن عمر وسالم وإبراهيم: يرحمنا الله وإياكم.\nوأما ما يرد به العاطس، فعند مالك والشافعي لفظان: يهديكم الله ويصلح بالكم، وروي عن أبي هريرة والثاني: يغفر الله لكم. قال في \"المعونة\": والأول أفضل؛ لهذا الحديث؛ ولأن الهداية أفضل من المغفرة؛ لأنها قد تكون بلا ذنب بخلاف المغفرة (^١). وقال في \"تلقينه\": الثاني أحسن. وقيل عن الشعبي: يهديكم الله.\nوروي عن ابن مسعود وابن عمر وأبي وائل والنخعي والكوفيين أنهم أنكروا الأول، واحتجوا بحديث أبي موسى أن اليهود كانوا يتعاطسون عند رسول الله - ﷺ - رجاء أن يقول: يرحمكم الله، فيقول ذَلِكَ (^٢). قيل: وإنما هذا يدعى به لغير مسلم. وهذا الحديث حجة عليهم. قال الطبري: ولا وجه لقولهم. واحتج عليهم الطحاوي بقوله تعالى: ﴿وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ﴾ [النساء: ٨٦] الآية، فإذا قال جواب (يرحمك الله): يغفر الله لكم، فقد رد مثل ما حياه، وإذا رد: بـ (يهديكم الله) إلى آخره، فقد رد أحسن؛ لأن المغفرة ستر الذنوب، والرحمة ترك\n_________\n(^١) \"المعونة\" ٢/ ٥٧٦.\n(^٢) رواه أبو داود (٥٠٣٨)، والترمذي (٢٧٣٩).","vol":"28","page":661},{"text":"العقاب عليها؛ ومن هدي بَعُد من الذنوب، ومن أصلح باله فحاله فوق حال (المغفور) (^١) له، فكان ذَلِكَ أولى (^٢)، والبال: الحال تقول: ما بالك أي: ما حالك؟\nفصل:\nإنما لم يشمت الآخر؛ تأديبًا، ولم يأمره بالحمد؛ ليشمته؛ لعله رآه أبلغ في الموعظة، وقد قيل: إن من سبق العاطس بالتحميد أمن من وجع الضرس، وقيل: الخاصرة (^٣). وذكر عن بعض العلماء أنه قال لمن لم يحمد: كيف يقول العاطس؟ فقال: الحمد لله. قال: يرحمك الله.\nفصل:\nقد جاء في آخر الحديث معنى كراهية التثاؤب؛ وهو من أجل ضحك الشيطان منه، فواجب إخزاؤه وزجره برد التثاؤب، كما أمر به الشارع، بأن يضع يده على فيه.\nفصل:\nقال ابن القاسم: رأيت مالكًا إذا تثاءب يضع يده على فيه، وينفث في غير الصلاة، وما أدري ما نعمله في الصلاة. قال في \"المستخرجة\": كان لا ينفث فيها. قال: قُلْتُ: ليس ذَلِكَ في الحديث. قُلْتُ: بل، في الترمذي من حديث أبي هريرة: \"فليضع يده على فيه\" (^٤).\n_________\n(^١) في الأصل: (المقول) والمثبت من \"مختصر اختلاف العلماء\".\n(^٢) \"مختصر اختلاف العلماء\" ٤/ ٣٩٠.\n(^٣) جاء في هامش الأصل: جاء ذلك في حديث -أعني الخاصرة- وقد أخرجه شيخنا العراقي في \"تخريج أحاديث الإحياء\" فقال: …\n(^٤) الترمذي (٢٧٤٦).","vol":"28","page":662},{"text":"وفي مسلم في آخر \"صحيحه\" من حديث أبي سعيد الخدري: \"فليمسك بيده على فيه\" (^١). وبوب له البخاري ولم يأت فيه بحديث: \"فيه\"، ولعله فهمه من قوله: \"فليرده ما استطاع\". فهو من رده، وقد قال: \"ضحك منه الشيطان\". وفي آخر: \"فإن الشيطان يدخل\". فإذا كان وضع اليد مانعًا من دخوله ومن ضحكه من جوفه، كان فيه رد لموجب التثاؤب، وكأنه رد التثاؤب نفسه.\nفصل:\nومعنى إضافة التثاؤب إلى الشيطان: إضافة رضي وإرادة أنه يحب أن يرى تثاؤب الإنسان؛ لأنها حال المثلبة وتغيير لصورته، فيضحك من جوفه، لا أن الشيطان يفعل التثاؤب في الإنسان؛ لأنه لا خالق للخير والشر غير الله. وفي أبي داود: \"إذا تثاءب أحدكم فليمسك بيده على فيه؛ فإن الشيطان يدخل\" (^٢). فكل ما جاء من الإضافة إلى الشيطان فعلى معنى إضافة رضى وإضافة وسوسة.\nفائدة: من علامات النبوة عدم التثاؤب، روي عن سلمة بن عبد الملك بن مروان: ما تثاءب نبي قط، ألا وإنها لمن علامات النبوة. (وفي \"تاريخ البخاري\" مرسلًا: أنه - ﵇ - كان لا يثأب) (^٣).\nآخر كتاب البر والصلة (^٤) بحمد الله ومنه\n_________\n(^١) مسلم (٢٩٩٥)، كتاب: الزهد والرقائق، باب: تشميت العاطس.\n(^٢) أبو داود (٥٠٢٦).\n(^٣) من (ص ٢).\n(^٤) آخر كتاب: الأدب، الذي فيه: باب البر والصلة. وقد تقدم تعليق سبط على قول المصنف (كتاب البر والصلة) صفحة ٣٢١ عند حديث (٦٠١٤).","vol":"28","page":663},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3753>٧٩ - كِتابُ الاِستِئْذَانِ</span>\nهذا الكتاب ذكره ابن بطال في شرحه قبل كتاب اللباس، بعد المرتدين والمحاربين (^١)، ولا أدري كيف فعل ذلك!\n_________\n(^١) وقع كتاب الاستئذان عند ابن بطال في ٩/ ٥ - ٧٦، قبل كتاب: اللباس ٩/ ٧٧ - ١٨٧، وبعد كتاب استتابة المرتدين والمعاندين وقتالهم في ٨/ ٥٦٩ - ٥٩٩.","vol":"29","page":9},{"text":"<span data-type='title' id=toc-3754>١ - باب: (بدء) (^١) السَّلَامِ</span>\n٦٢٢٧ - حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَلَقَ اللهُ آدَمَ عَلَى صُورَتِهِ، طُولُهُ سِتُّونَ ذِرَاعًا، فَلَمَّا خَلَقَهُ قَالَ: اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ النَّفَرِ مِنَ الْمَلَائِكَةِ جُلُوسٌ، فَاسْتَمِعْ مَا يُحَيُّونَكَ، فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ. فَقَالَ: السَّلَامُ عَلَيْكُمْ. فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ. فَزَادُوهُ: وَرَحْمَةُ اللهِ. فَكُلُّ مَنْ يَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ آدَمَ، فَلَمْ يَزَلِ الْخَلْقُ يَنْقُصُ بَعْدُ حَتَّى الآنَ». [انظر: ٣٣٢٦ - مسلم: ٢٨٤١ - فتح ١١/ ٣]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خَلَقَ اللهُ آدَمَ عَلَى صُورَتِهِ، طُولُهُ سِتُّونَ ذِرَاعًا، فَلَمَّا خَلَقَهُ قَالَ: اذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ، نفرٍ مِنَ المَلَائِكَةِ جُلُوسٍ، فَاسْتَمِعْ مَا يُحَيُّونَكَ، فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ. فَقَالَ: السَّلَامُ عَلَيْكُمْ. فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ. فَزَادُوهُ: وَرَحْمَةُ اللهِ. فَكُلُّ مَنْ يَدْخُلُ الجَنَّةَ عَلَى صُورَةِ آدَمَ، فَلَمْ يَزَلِ الخَلْقُ يَنْقُصُ بَعْدُ حَتَّى الآنَ\".\nالشرح:\nمعنى بدء السلام: أول ما شرع، وقوله: (\"خلق الله آدم على صورته\") الهاء في صورته تعود على آدم، وقيل: على مَضْرُوب في وجهه، وقيل: على الله، فمن قال بالأول احتج بأنه أقرب مذكور إلى الضمير، ويكون فائدة ذلك إتمام نعم الله على أبينا آدم - ﷺ -؛ لما فضله الله به من خلقه بيده، وسجود الملائكة له وأنه لم يعاتبه كغيره، وذلك أن في الخبر: لما أخرج من الجنة أخرج معه الحية والطاوس، فعاقب الحية\n_________\n(^١) كذا في الأصل، وفي (ص ٢) واليونينية ٨/ ٥٠: (بدو) وفي هامشها: (بدء) عن أبي ذر مصححًا.","vol":"29","page":10},{"text":"بأن سود خلقها وسلبها قوائمها وجعل أكلها من التراب، وشوه خلق رجلي الطاوس، وأبقى آدم على هيئته (^١).\nففائدة التعريف: الفرق بينه وبين المخرج معه، وقيل: فيه إبطال قول الدهرية أنه لم يكن إنسان إلا من نطفة، ولا نطفة إلى من إنسان، ليس لذلك أول ولا آخر، فعرفنا الشارع تكذيبهم، وأن أول البشر آدم خلق على صورته لم يخلق من نطفة، ولا من تناسل، ولا كان طفلًا، ولا سكن رحمًا، وقيل: لأن الله خلقه من غير أن كان ذلك على تأثير طبع ولا عنصر؛ إبطالا لقول الطبائعيين أن آدم خلق من فعل الطبع وتأثيره.\nوذكر ابن فورك (^٢) أن أظهر التأويل في ذلك أن الحديث خرج على سبب، وذلك أنه - ﵇ - مرَّ على رجل يضرب ابنه أو عبده في وجهه لطمًا، ويقول: قبح الله وجهك ووجه من أشبه وجهك. فقال - ﵇ -: \"إذا ضرب أحدكم عبده فليتق الوجه؛ فإن الله خلق آدم على صورته\" (^٣). فزجره عن ذلك؛ لأنه قد يسب الأنبياء والمؤمنين، وخصَّ آدم بالذكر؛ لأنه الذي ابتدئت خلقة (وجهه) (^٤) على الحد الذي يخلق عليها سائر ولده، قالها على هذا الوجه كناية عن المضروب في وجهه، فنقل بعضهم هذِه القصة مع هذِه اللفظة.\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ١/ ٢١٦ (٨٩٢)، ومن طريقه الطبري في \"تفسيره\" ١/ ٢٧٣ (٧٤٢) عن وهب بن منبه، قوله، وليس فيه ذكر الطاوس، وكذا رواه الطبري (٧٤٣) عن ابن مسعود وعن ناس من أصحاب النبي - ﷺ -.\n(^٢) \"مشكل الحديث\" ص ٤٦.\n(^٣) رواه مسلم برقم (٢٦١٢/ ١١٢).\n(^٤) في الأصل: (ووجهه)، والمثبت من \"مشكل الحديث\" ص ٤٧.","vol":"29","page":11},{"text":"وأضعف الوجوه أن تكون الهاء كناية عن الله من قبل أن الضمير يعود إلى أقرب مذكور إليه، إلا أن تدل دلالة على خلاف ذلك، وعلى هذا التأويل معنى الصورة معنى الصفة، كما يقال: عرفني صورة هذا (الآدمي) (^١)، أي: صفته ولا صورة للأمر على الحقيقة، (إلا على معنى الصفة) (^٢) ويكون تقدير التأويل: أن الله خلق آدم على صفته، أي: خلقه حيًّا عالما سميعًا بصيرًا متكلمًا مختارًا مريدًا، فعرفنا بذلك إسباغ نعمة الله عليه وتشريفه بهذِه الخصال.\nونظرنا في الإضافة إلى الله فوجدناها على وجوه: منها: إضافة الفعل كما يقال: خلق الله، وأرض الله، وسماء الله. وإضافة الملك كما يقال: رزق الله، وعبد الله. وإضافة اختصاص وتنويه بذكر المضاف إليه كقولهم: الكعبة بيت الله. وكقوله: ﴿وَنَفَخْتُ فِيهِ مِنْ رُوحِي﴾ [الحجر: ٢٩] ووجه آخر من الإضافة نحو قولهم: كلام الله وعلمه وقدرته. وهي إضافة اختصاص من طريق القيام به، وليس من جهة الملك والتشريف، بل ذلك على معنى أن ذاته [غير] (^٣) متعرية منها قيامًا بها ووجودًا، ثم نظرنا إلى إضافة الصورة إلى الله تعالى، فلم يصح أن يكون وجه إضافتها إليه على نحو إضافة الصفة إلى الموصوف بها، من حيث تقوم به؛ لاستحالة أن يقوم بذاته حادث، فبقي من وجوه الإضافة: الملك والفعل والتشريف. فأما الأولان فوجهه عام وتبطل فائدة التخصيص فبقي الثالث، وطريق ذلك أن الله هو الذي ابتدأ تصوير آدم لا على مثال سبق، بل اخترعه ثم اخترع\n_________\n(^١) كذا في الأصل: وفي \"مشكل الحديث\" ص ٥٤، وغيره: (الأمر).\n(^٢) ساقطة من الأصل، والمثبت من (ص ٢).\n(^٣) ما بين المعقوفتين مثبت من \"شرح ابن بطال\" ٩/ ٨.","vol":"29","page":12},{"text":"من بعده على مثاله، فشرفت صورته بالإضافة إليه، لا أنه أريد به إثبات صورة لله على التحقيق هو بها مصور؛ لأن الصورة هي التأليف والهيئة، وذلك لا يصح إلا على الأجسام المؤلفة، والباري تعالى عن ذلك.\nوقيل: المعنى في رجوع الهاء إلى آدم تكذيب القدرية لما زعمت أن من صورة آدم وصفاته ما لم يخلقه الله تعالى، وذلك أنهم يقولون: إن صفات آدم على نوعين: منها ما خلقها الله، ومنها ما خلقها آدم لنفسه، فأخبر - ﵇ - بتكذيبهم وأن الله خلقه على جميع صورته وصفاته وأعراضه، ويحتمل أن يكون رجوع الهاء إليه أيضًا من وجه آخر على أصول أهل السنة أن الله خلق السعيد سعيدًا والشقي شقيًّا، وخلق آدم وعلم أنه يعصيه ويخالف أمره، وسبق العلم بذلك، وأنه يعصي ثم يتوب تنبيهًا على وجوب جريان قضاء الله على خلقه، وأنه إنما تحدث الأمور وتتغير الأحوال على حسب ما يخلق عليه المرء وييسر له (^١).\nوقال بعضهم: الهاء تعود على بعض الشاهدين من الناس.\nفالفائدة في ذلك تعريفنا أن صورة آدم كانت كهذه الصورة؛ إبطالًا لقول من زعم أنها كانت على هيئة أخرى من ذكر طوله وقامته، وذلك مما لا يوثق به؛ إذ ليس في ذلك خبر صحيح وإنما القول في مثله على نقل وهب من أحاديث التوراة ولا بينة في شيء من ذلك، ولم يثبت من جهة أخرى أن خلقة آدم مخالفة لهذِه الخلقة، وهذا خلاف نص هذا الحديث.\n_________\n(^١) انتهى من \"مشكل الحديث\" لابن فورك ص ٤٦ - ٦٤ بتصرف بالغ، وانظر: \"شرح ابن بطال\" ٩/ ٥ - ٨.","vol":"29","page":13},{"text":"وروي عن مالك أنه نهى أن يتحدث بمثل هذا الحديث فذكر له فيه ابن عجلان، فقال: لم يكن من أهل العلم. وذكر له أبو الزناد فقال: ما زال عاملًا لهؤلاء حتى مات (^١).\nفصل:\nقال المهلب: الحديث يدل على أن الملائكة في الملأ الأعلى يتكلمون بلسان العرب، ويتحون بتحية الله، وأن التحية بالسلام، هي التي أراد الله أن يتحيا بها.\nفصل:\nوفيه الأمر بتعلم العلم من أهله، والقصد إليهم فيه، وأنه من أخذ العلم ممن أمره الله بالأخذ عنه، فقد بلغ العذر في العبادة وليس عليه ملامة؛ لأن آدم أمره الله أن يأخذ عن الملائكة ما يحيونه، وجعلها له تحية باقية وهو تعالى أعلم من الملائكة، ولم يعلمه إلا ليكون سنة.\nفصل:\nوقوله: (\"فلم يزل الخلق ينقص حتى الآن\") هو في معنى قوله تعالى: ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ (٤) ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (٥)﴾ [التين: ٤، ٥]. ووجه الحكمة في ذلك أن الله تعالى خلق العالم بما فيه دالًّا على خالق حكيم، وجعل في حركات ما خلق دليلًا على فناء هذا العالم وبطلانه، خلافًا للدهرية التي تعبد الدهر وتزعم أنه لا يفنى، فأبقى الله هذا النقص دلالة على بطلان قولهم؛ لأنه إذا جاز النقص في البعض، جاز الفناء في الكل.\n_________\n(^١) رواه العقيلي في \"الضعفاء\" ٢/ ٢٥١ - ٢٥٢ ترجمة عبد الله بن ذكوان أبي الزناد (٨٠٦).","vol":"29","page":14},{"text":"فصل:\nوقوله: (فقال: \"السلام عليكم\"). (هكذا كان ابن عمر - ﵄ - يقول في سلامه وفي رده، وقال ابن عباس [السلام ينتهي إلى البركة، ولا ينبغي أن يقول في السلام] (^١): سلام الله عليك، ولكن عليك السلام أو السلام عليكم) (^٢).\nفصل:\nابتداء السلام سنة كفاية، وقول القاضي حسين من أصحابنا: ليس لنا سنة كفاية إلا واحدًا (^٣)، ليس كما ذكر فتشميت العاطس كذلك، وكذا الأضحية في حق أهل بيت.\nوالرد واجب وهو أفضل من الابتداء، وقيل: لا، بل هو؛ لأنه محصل له، وصرح به في \"المعونة\" (^٤) والمعروف الأول، فإن كان المسلَّم عليهم جماعة فالرد فرض كفاية (^٥)، خلافًا لأبي يوسف: نعم الأفضل ردهم أجمع، فإن رد غيرهم دونهم أثموا، وأقل السلام: السلام عليكم، فإن كان واحدًا خاطب والأفضل الجمع ليتناوله وملائكته، وأكمل منه زيادة: ورحمة الله وبركاته؛ اقتداءً بقوله تعالى: ﴿رَحْمَتُ اللهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ﴾ [هود: ٧٣] وكالتشهد.\nويكره: عليكم السلام، وقد قال - ﵇ - لأبي جُرَيٍّ الهجيمي: \"لا تقل: عليك السلام؛ فإن عليك السلام تحية الموتى\". صححه\n_________\n(^١) ما بين المعقوفتين مثبت من \"عمدة القاري\" ١٨/ ٢٨٤ وبه يستقيم السياق.\n(^٢) من (ص ٢).\n(^٣) أي: غير ابتداء السلام. وهو المنقول عن القاضي في \"المنثور\" للزركشي ٢/ ٢١٠.\n(^٤) ذكر صاحب \"المعونة\" أن الرد واجب والابتداء سنة، \"المعونة\" ٢/ ٥٧٠.\n(^٥) في هامش الأصل تعليق نصه: عدوا السنن على الكفاية سبعًا أو ثمانيًا.","vol":"29","page":15},{"text":"الترمذي (^١)، وادعى ابن بطال أنه لا يثبت (^٢)، فإن قالها استحق الجواب على الأصح. وهذا الحديث قد ثبت عنه - ﵇ - أنه قال في سلامه على القبور: \"السلام عليكم دار قوم مؤمنين\" (^٣)، وحياهم بتحية الأحياء.\nفرع:\nوصفة الرد: وعليكم السلام ورحمة الله وبركاته، والأفضل الواو، فلو حذفها جاز، وترك الأفضل، ولو اقتصر على: وعليكم السلام، أجزأه. قال ابن أبي زيد: ولا تقل في ردك: سلام. وكان ابن عمر يقول في الرد والبداءة: السلام عليك. ولو اقتصر على: عليكم، لم يجزئه قطعًا، ولو قال: وعليكم، بالواو ففي إجزائه وجهان، وإذا قال ابتداءً: سلام عليكم أو السلام عليكم فقال المجيب مثله، كان جوابًا وأجزأه. قال تعالى: ﴿قَالُوا سَلَامًا قَالَ سَلَامٌ﴾ [هود: ٦٩] قال: سلام. ولكن بالألف واللام أفضل.\nفرع:\nأقل السلام ابتداءً وردًّا إسماع صاحبه، ولا يجزئه دون ذلك؛ لما روى مسلم من حديث المقداد: فإنه - ﵇ - يسلم تسليمًا لا يوقظ نائمًا، ويسمع اليقظان (^٤).\n_________\n(^١) رواه أبو داود (٥٢٠٩)، والترمذي (٢٧٢٢)، وصححه عن جميعًا عن جابر بن سليم أبي جُريٍّ، والنسائي في \"الكبرى\" ٦/ ٨٨ (١٠١٥٠).\nوصححه الألباني في \"صحيح الترمذي (٢١٩٠).\n(^٢) \"شرح ابن بطال\" ٩/ ٣٠.\n(^٣) رواه مسلم (٢٤٩) من حديث أبي هريرة كتاب: الطهارة، باب: استحباب إطالة الغرة والتحجيل في الوضوء.\n(^٤) مسلم (٢٠٥٥).","vol":"29","page":16},{"text":"فرع:\nيشترط كون الرد على الفور، فإن أخره ثم رد لم يُعَدَّ جوابًا وكان آثمًا بتركه.\nفرع:\nأتاه سلام عليه (من غائب) (^١) مع رسول آخر أو في ورقة، وجب الرد على الفور، ويستحب أن يرد على المبلغ أيضًا، فيقول: وعليك وعليه السلام؛ لما في الحديث أن خديجة لما قال - ﵇ -: \"هذا جبريل يقرأ عليك من الله السلام\". فقالت: الله السلام وعلى جبريل السلام (^٢). ولأبي داود بإسناد ضعيف عن جد رجل قال: بعثني أبي إلى رسول الله - ﷺ - فقال: أقرئه السلام، فقلت له - ﷺ -، فقال: \"وعليك وعلى أبيك السلام\" (^٣).\nفرع:\nسلام الصغير على الكبير، والقليل على الكثير، وشبهه مستحب، فلو عكسوا جاز، وكان خلاف الأفضل.\nفرع:\nسيأتي من حديث أنس - ﵁ - أنه - ﵇ - كان إذا سلم على قوم سلم عليهم ثلاثًا (^٤)، وهو محمول على ما إذا كان الجمع كثيرًا.\n_________\n(^١) من (ص ٢).\n(^٢) رواه النسائي في \"السنن الكبرى\" ٥/ ٩٤ (٨٣٥٩)، والحاكم في \"المستدرك\" ٣/ ١٨٦ من حديث أنس.\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه.\n(^٣) \"سنن أبي داود\" (٥٢٣١).\n(^٤) سيأتي برقم (٦٢٤٤).","vol":"29","page":17},{"text":"فرع:\nفي الترمذي محسنًا من حديث أسماء بجت يزيد: مر - ﵇ - في المسجد فألوى بيده بالتسليم (^١)، وهو محمول على أنه جمع بين اللفظ والإشارة. وكما في رواية أبي داود: فسلم علينا (^٢). وأما حديث عبد الله بن عمرو مرفوعًا: \"تسليم اليهود الإشارة بالأصابع، وتسليم النصارى الإشارة بالكف\". وإسناده ضعيف، كما قاله الترمذي (^٣).\nفرع:\nلو كان السلام على (أصم فينبغي الإشارة مع التلفظ؛ ليحصل الإفهام، وإلا فلا يستحق جوابًا، وإذا سلم على) (^٤) أخرس فأشار الأخرس باليد سقط عنه الفرض، وكذا لو سلم عليه أخرس بالإشارة استحق الجواب.\n_________\n(^١) \"جامع الترمذي\" (٢٦٩٧) وقال: حديث حسن. إلا أن الألباني ضعفه في \"ضعيف الترمذي\" (٥٠٨).\n(^٢) \"سنن أبي داود\" (٥٢٠٤) من حديث أسماء بنت يزيد.\n(^٣) \"جامع الترمذي\" (٢٦٩٥) وقال: إسناده ضعيف، ورواه ابن المبارك عن ابن لهيعة، فلم يرفعه.\n(^٤) في الأصل (أصم وأراد الرد عليه، فلو سلم على) والمثبت من (ص ٢).","vol":"29","page":18},{"text":"<span data-type='title' id=toc-3755>٢ - باب قَوْلِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا على أَهْلِهَا﴾ إلى قوله: ﴿وَمَا تَكْتُمُونَ﴾ [النور: ٢٧ - ٢٩]</span>\nوَقَالَ سَعِيدُ بْنُ أَبِي الحَسَنِ لِلْحَسَنِ: إِنَّ نِسَاءَ العَجَمِ يَكْشِفْنَ صُدُورَهُنَّ وَرُءُوسَهُنَّ. قَالَ: اصْرِفْ بَصَرَكَ. وقال اللهِ -﷿-: ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ﴾. وَقَالَ قَتَادَةُ: عَمَّا لَا يَحِلُّ لَهُمْ ﴿وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ﴾ [النور: ٣١] ﴿خَائِنَةَ الْأَعْيُنِ﴾: [غافر: ١٩] مِنَ النَّظَرِ إِلَى مَا نُهِيَ عَنْهُ. وَقَالَ الزُّهْرِيُّ: فِي النَّظَرِ إِلَى التِي لَمْ تَحِضْ مِنَ النِّسَاءِ: لَا يَصْلُحُ النَّظَرُ إِلَى شَيْءٍ مِنْهُنَّ مِمَّنْ يُشْتَهَى النَّظَرُ إِلَيْهِ وَإِنْ كَانَتْ صَغِيرَةً. وَكَرِهَ عَطَاءٌ النَّظَرَ إِلَى الجَوَارِي اللاتي يُبَعْنَ بِمَكَّةَ، إِلَّا أَنْ يُرِيدَ أَنْ يَشْتَرِيَ.\n\n٦٢٢٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سُلَيْمَانُ بْنُ يَسَارٍ، أَخْبَرَنِي عَبْدُ اللهِ بْنُ عَبَّاسٍ - ﵄ - قَالَ: أَرْدَفَ رَسُولُ اللهِ - ﷺ - الْفَضْلَ بْنَ عَبَّاسٍ يَوْمَ النَّحْرِ خَلْفَهُ عَلَى عَجُزِ رَاحِلَتِهِ، وَكَانَ الْفَضْلُ رَجُلًا وَضِيئًا، فَوَقَفَ النَّبِيُّ - ﷺ - لِلنَّاسِ يُفْتِيهِمْ، وَأَقْبَلَتِ امْرَأَةٌ مِنْ خَثْعَمَ وَضِيئَةٌ تَسْتَفْتِي رَسُولَ اللهِ - ﷺ -، فَطَفِقَ الْفَضْلُ يَنْظُرُ إِلَيْهَا وَأَعْجَبَهُ حُسْنُهَا، فَالْتَفَتَ النَّبِيُّ - ﷺ - والفَضْلُ يَنْظُرُ إِلَيْهَا، فَأَخْلَفَ بِيَدِهِ فَأَخَذَ بِذَقَنِ الْفَضْلِ، فَعَدَلَ وَجْهَهُ عَنِ النَّظَرِ إِلَيْهَا، فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ فَرِيضَةَ اللهِ فِي الْحَجِّ عَلَى عِبَادِهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا لَا يَسْتَطِيعُ أَنْ يَسْتَوِىَ عَلَى الرَّاحِلَةِ، فَهَلْ يَقْضِي عَنْهُ أَنْ أَحُجَّ عَنْهُ قَالَ: «نَعَمْ». [انظر: ١٥١٣ - فسلم: ١٣٣٤ - فتح ١١/ ٨]","vol":"29","page":19},{"text":"٦٢٢٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا أَبُو عَامِرٍ، حَدَّثَنَا زُهَيْرٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «إِيَّاكُمْ وَالْجُلُوسَ بِالطُّرُقَاتِ». فَقَالُوا: يَا رَسُولَ اللهِ، مَا لَنَا مِنْ مَجَالِسِنَا بُدٌّ، نَتَحَدَّثُ فِيهَا. فَقَالَ: «إِذَ أَبَيْتُمْ إِلاَّ الْمَجْلِسَ فَأَعْطُوا الطَّرِيقَ حَقَّهُ». قَالُوا: وَمَا حَقُّ الطَّرِيقِ يَا رَسُولَ اللهِ؟ قَالَ: «غَضُّ الْبَصَرِ، وَكَفُّ الأَذَى، وَرَدُّ السَّلَامِ، وَالأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ». [انظر: ٢٤٦٥ - مسلم: ٢١٢١ - فتح ١١/ ٨]\nثم ساق حديث ابن عَبَّاسٍ - ﵄ - في نظر الفضل أخيه إلى تلك المرأة من خثعم، وأخذه - ﵇ - بذقن الفضل فعدل وجهه عن النظر إليها.\nوحديث أَبي عَامِرٍ -واسمه عبد الملك بن عمرو بن قيس العقدي- إلى أَبِي سَعِيدٍ الخُدْرِيِّ أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِيَّاكُمْ وَالْجُلُوسَ بِالطُّرُقَاتِ\". فَقَالُوا: يَا رَسُولَ اللهِ، مَا لَنَا مِنْ مَجَالِسِنَا بُدٌّ، نَتَحَدَّثُ فِيهَا. فَقَالَ: \"فإِذْ أَبَيْتُمْ إِلَّا المَجْلِسَ فَأَعْطُوا الطَّرِيقَ حَقَّهُ\". قَالُوا: وَمَا حَقُّ الطَّرِيقِ يَا رَسُولَ اللهِ؟ قَالَ: \"غَضُّ البَصَرِ، وَكَفُّ الأَذى، وَرَدُّ السَّلَامِ، وَالأَمْرُ بِالْمَعْرُوفِ وَالنَّهْىُ عَنِ المُنْكَرِ\".\nالشرح:\nقال ابن عباس: إنما هو (حتى تستأذنوا).\nوكذا قال قتادة ومجاهد وإبراهيم (^١).\nوقال سعيد بن جبير: الاستئناس: الاستئذان، وهو -فيما أحسب- من خطأ الكاتب.\n_________\n(^١) رواه الطبري ٩/ ٢٩٦ - ٢٩٧ (٢٥٩٠٨ - ٢٥٩٢١)، وابن أبي حاتم ٨/ ٢٥٦٦ (١٤٣٤٤ - ١٤٣٤٥) والحاكم في \"المستدرك\" ٢/ ٣٩٦ عن مجاهد عن ابن عباس، وقال: صحيح على شرط الشيخين، والبيهقي في \"الشعب\" ٦/ ٤٣٧.","vol":"29","page":20},{"text":"وروى أيوب عنه عن ابن عباس: إنما هي: (حتى تستأذنوا)، فسقط من الكاتب (^١)، وقال إسماعيل بن إسحاق: قوله: من خطأ الكاتب. هو بقول سعيد بن جبير أشبه منه بقول ابن عباس؛ لأن هذا مما لا يجوز أن يقوله أحد؛ إذ كان القرآن محفوظًا، قد حفظه الله من أن يأتيه الباطل من بين يديه، ولا من خلفه.\nوقد روي عن مجاهد أن الاستئناس: التنحنح والتنخم إذا أراد أن يدخل (^٢). وروى ابن وهب، عن مالك أنه الجلوس، قال تعالى: ﴿وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ﴾ [الأحزاب: ٥٣] وقال عمر حين دخل على رسول الله - ﷺ - في حديث المشربة: أستأنس يا رسول الله - ﷺ -؟ قال: \"نعم\". فجلس عمر (^٣).\nقال إسماعيل: وأحسب معنى الاستئناس -والله أعلم- إنما هو أن يستأنس فإن الذي يدخل عليه لا يكره دخوله؛ يدل على ذلك قول عمر - ﵁ - السالف، فدل قوله على أنه أحب أن يعلم أنه - ﵇ - لا يكره جلوسه، وهذا مما يضعف ما روي عن سعيد بن جبير، عن ابن عباس - ﵄ -، عن عمر.\n_________\n(^١) قال القرطبي في \"تفسيره\" ١٢/ ٢١٤: وهذا غير صحيح عن ابن عباس وغيره، فإن مصاحف الإسلام كلها ثبت فيها ﴿حَتَّى تَسْتَأْنِسُوا﴾ وصح الإجماع فيها من لدن مدة عثمان فهي التي لا يجوز خلافها وإطلاق الخطأ والوهم على الكاتب في لفظ أجمع الصحابة عليه قول لا يصح عن ابن عباس؛ وقد قال الله -﷿-: ﴿لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ (٤٢)﴾، وقال تعالى: ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (٩)﴾.\n(^٢) رواه الطبري ٩/ ٢٩٧ (٢٥٩٢٢ - ٢٥٩٢٥).\n(^٣) سلف برقم (٢٤٦٨) كتاب: المظالم، باب: الغرفة والعُلِّيَّة المشرفة في السطوح وغيرها.","vol":"29","page":21},{"text":"قلت: والاستئناس في اللغة: الإعلام، ومنه: ﴿فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا﴾ [النساء: ٦].\nقال المهلب: ومعنى الاستئذان: هو خوف أن يفجأ الرجل أهل البيت على عورة فينظر ما لا يحل له؛ يدل عليه قوله - ﵇ -: \"إنما جعل الاستئذان من قبل البصر\" (^١).\nوقال الطحاوي: الاستئناس: الاستئذان، في لغة أهل اليمن، وهو موجود فيها إلى الآن (^٢).\nقال الفراء: تقول العرب: استأنس، فانظر هل في الدار من أحد، بمعنى: استأذن به (^٣).\nفصل:\nقام الإجماع على مشروعية الاستئذان، والسنة أن يسلم ويستأذن ثلاثًا؛ ليجمع بين السلام والاستئذان، كما هو مصرح به في القرآن العظيم.\nواختلفوا في أنه: هل يستحب تقديم السلام ثم الاستئذان، أو عكسه؟ والصحيح الأول، وبه قال المحققون، وبه جاءت السنة، فيقول: السلام عليكم أأدخل؟\nواختار الماوردي وجهًا ثالثًا أنه إن وقعت عين المستأذن على صاحب البيت قبل دخوله، قدم السلام (^٤)، وإلا قدم الاستئذان.\n_________\n(^١) سيأتي برقم (٦٢٤١) باب: الاستئذان من أجل البصر.\n(^٢) \"شرح مشكل الآثار\" ٤/ ٢٤٨.\n(^٣) \"معاني القرآن\" ٢/ ٢٤٩.\n(^٤) \"النكت والعيون\" ٤/ ٨٧.","vol":"29","page":22},{"text":"وصح عن رسول الله - ﷺ - حديثان في تقديم السلام (^١).\nفرع:\nإذا استأذن ثلاثًا فلم يؤذن له، فظن أنه لم يسمعه ففيه ثلاثة مذاهب:\nأظهرها: أنه ينصرف ولا يعيد الاستئذان.\nوثانيها: يزيد فيه، قال مالك: لا بأس به (^٢). وهو تأويل قوله: ﴿حَتَّى تَسْتَأْنِسُوا﴾ [النور: ٢٧].\nوثالثها: إن كان بلفظ الاستئذان المتقدم لم يعده وإن كان بغيره أعاده.\nفمن قال بالأظهر فحجته قوله في الحديث: \"فلم يؤذن له فليرجع\" كما سيأتي (^٣)، ومن قال بالثاني حمل الحديث على من علم أو ظن أنه سمعه، وقول أبي بن كعب فيه: والله لا يقوم معك إلا أصغر القوم (^٤). معناه: أن هذا الحديث\n_________\n(^١) الحديث الأول رواه أبو داود (٥١٧٧)، عن منصور، عن ربعي قال رجل من بني عامر أنه استأذن على النبي - ﷺوهو في بيت فقال: ألج؟ فقال النبي - ﷺ - لخادمه \"اخرج إلى هذا فعلمه الاستئذان، فقل له: قل: السلام عليكم أأدخل؟ \" فأذن له النبي - ﷺ - فدخل، ورواه بنحوه الترمذي (٢٧١٠) عن صفوان بن أمية به.\nوالثاني رواه أحمد ٣/ ١٣٨ من طريق معمر، عن ثابت البناني، عن أنس أو غيره أن رسول الله - ﷺ - استأذن على سعد فقال: \"السلام عليكم ورحمة الله\"، فقال سعد: وعليك السلام ورحمة الله، ولم يسمع النبي - ﷺ -، حتى سلم ثلاثًا ورد سعد ثلاثًا ولم يسمعه فرجع النبي - ﷺ -، واتبعه سعد فقال: يا رسول الله بأبي أنت وأمي ما سلمت تسليمة إلا هي بأذني ولقد رددت عليك ولم أُسْمِعْك أحببت أن استكثر من سلامك ومن البركة ثم أدخله البيت فقرب له زبيبًا فأكل نبي الله - ﷺ -، فلما فرغ قال: \"أكل طعامكم الأبرار وصلت عليكم الملائكة وأفطر عندكم الصائمون\".\n(^٢) انظر: \"التمهيد\" ٣/ ١٩٢.\n(^٣) برقم (٦٢٤٥).\n(^٤) سيأتي قريبًا برقم (٦٢٤٥) باب: التسليم والاستئذان ثلاثًا.","vol":"29","page":23},{"text":"مشهور بيننا، معروف لكبارنا وصغارنا، وقد تعلق به من يقول: لا يحتج بخبر الواحد وأن عمر رد حديث أبي موسى هذا؛ لكونه خبر واحد، وهو باطل، والإجماع يرده ممن يعتد به فيه، ودلائله من فعل الشارع والخلفاء الراشدين وسائر الصحابة ومن بعدهم، وقول عمر لأبي موسى: أقم البينة. ليس معناه رد خبر الواحد من حديث هو خبر واحد، ولكن خاف من مسارعة الناس إلى التقول على رسول الله - ﷺ - ما لم يقل من بعض المبتدعة أو الكذابين أو المنافقين، فيضع كل من وقعت له قصة حديثًا فيها، فأراد سد الباب خوفًا من غير أبي موسى لا شكًّا في روايته، فإنه كان عند عمر - ﵁ - أجل من أن يظن به أنه يحدث عن رسول الله - ﷺ - ما لم يقل، وإنما أراد زجر غيره بطريقه فإن من دون أبي موسى إذا رأى هذِه القضية أو بلغته، وكان في قلبه مرض أو أراد وضع حديث خاف من مثل قضية أبي موسى فامتنع من وضعه والمسارعة في الرواية بغير يقين، ومما يدل على أن عمر - ﵁ - لم يرد خبره؛ لكونه خبر واحد أنه طلب منه إخبار رجل آخر حتى يعلم الحديث، ومعلوم أن خبر الاثنين خبر واحد، يوضحه ما في مسلم أن أبيًّا لما شهد لأبي موسى قال: يا ابن الخطاب لا تكن عذابًا على أصحاب رسول الله - ﷺ - فقال: سبحان الله أنا سمعت شيئًا فأحببت أن أتثبت (^١). وأما رواية: أقم البينة وإلا أوجعتك (^٢). وفي أخرى والله لأوجعن ظهرك وبطنك أو لتأتيني بمن يشهد (^٣).\n_________\n(^١) \"صحيح مسلم\" (٢١٥٤).\n(^٢) رواها مسلم (٢١٥٣/ ٣٣).\n(^٣) رواها مسلم برقم (٢١٥٣).","vol":"29","page":24},{"text":"وفي أخرى: لأجعلنك نكالًا (^١). فكلها محموله على أن التقدير: لأفعلن بك هذا الوعيد إن بان أنك تعمدت كذبًا، وقوله: فهاه وإلا جعلتك عظة. أي: فهات (البينة) (^٢)، وضحك القوم من رؤيتهم فزع أبي موسى وخوفه من العقوبة مع أنهم قد أمنوا أن يناله عقوبة أو غيرها؛ لقوة حجته وسماعهم ما أنكر عليه في رسول الله - ﷺ - وقد سلف طرف منه في البيوع (^٣).\nفصل:\nوقوله: ﴿حَتَّى يُؤْذَنَ لَكُمْ﴾ [النور: ٢٨] أي: يأذن لكم أهلها بالدخول؛ لأنه لا ينبغي أن يدخل منزل غيره وإن علم أنه ليس فيه أحد حتى يأذن له صاحبه.\nوقوله: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ﴾ [النور: ٢٩] قال مجاهد: كانت بيوتًا في طريق المدينة يجعلون فيها أمتعتهم (^٤)، وقيل: هي الخانات (^٥).\nوقال عطاء: ﴿فِيهَا مَتَاعٌ لَكُمْ﴾: للخلاء والبول (^٦).\n(فصل:\nوسعيد بن أبي الحسن هذا هو: أخو الحسن البصري، تابعي\n_________\n(^١) رواها البخاري في \"الأدب المفرد\" (١٠٧٣).\n(^٢) في الأصل: (السنة) والرواية عند مسلم (٢١٥٣/ ٣٥).\n(^٣) راجع شرح حديث (٢٠٦٢).\n(^٤) رواه الطبري ٩/ ٣٠٠ (٢٥٩٣٦ - ٢٥٩٣٩)، وابن أبي حاتم ٨/ ٢٥٦٩ (١٤٣٦٦).\n(^٥) رواه الطبري ٩/ ٣٠٠ (٢٥٩٣٤: ٢٥٩٣٥) من قول محمد بن الحنفية، وقتادة ورواه ابن أبي حاتم ٨/ ٢٥٦٩ (١٤٣٦٥) من قول سعيد بن جبير.\n(^٦) رواه الطبري ٩/ ٣٠١ (٢٥٩٤٣)، وابن أبي حاتم ٨/ ٢٥٧٠ (١٤٣٧٠).","vol":"29","page":25},{"text":"ثقة (^١)، قال البخاري: مات قبل الحسن) (^٢).\nفصل:\nوقوله: (من أبصارهم) (من) هنا؛ لبيان الجنس، وقد جاء في نظر الفجأة الأمر بصرف البصر (^٣).\nولا شك في أن غض البصر مأمور به للآيتين المذكورتين في الباب؛ ألا ترى صرف النبي - ﷺ - لوجه الفضل عن المرأة، ونهيه - ﵇ - عن الجلوس على الطرقات إلا أن يغض البصر، وإنما أمر الله بغض الأبصار عما لا يحل؛ لئلا يكون البصر ذريعة إلى الفتنة، فإذا أمنت فالنظر مباح؛ ألا ترى أنه - ﵇ - حول وجه الفضل حين علم بإدامته النظر إليها أنه أعجبه حسنها، فخشي عليه الشيطان.\nوما ذكره في خائنة الأعين: قال ابن عباس: هو الرجل ينظر إلى المرأة، فإذا نظر إليه أصحابه غض بصره. وقد علم الله سبحانه (أن يرده) (^٤) لو نظر إلى عورتها (^٥)، وقول الزهري صحيح، ومعناه: في غير\n_________\n(^١) سعيد بن أبي الحسن واسمه: يسار الأنصاري مولاهم البصري. روى عن ابن عباس وعلي، وأبي هريرة.\nروى عنه: أخوه الحسن البصري، وخالد الحذاء والأعمش. وثقه الأئمة. انظر: \"التاريخ الكبير\" ٣/ ٤٦٢ (١٥٣٨)، و\"الجرح والتعديل\" ٤/ ٧٢ (٣٠٦)، \"تهذيب الكمال\" ١٠/ ٣٨٥ (٢٢٢٥١).\n(^٢) من (ص ٢).\n(^٣) يشير المصنف -﵀- إلى ما رواه مسلم (٢١٥٩) كتاب: الآداب، باب: نظر الفجأة، وأبو داود (٢١٤٨) عن جرير - ﵁ - أنه سأل النبي - ﷺ - عن نظر الفجأة؛ فقال: \"اصرف بصرك\".\n(^٤) كذا في الأصل، ولعل الصحيح: أنه يود.\n(^٥) رواه الطبري ١١/ ٥٠ (٣٠٣١٦).","vol":"29","page":26},{"text":"الصغيرة جدًّا، قد مست أم خالد (^١) خاتم النبوة الذي كان بين كتفي رسول الله - ﷺ -، ونهى الشارع من نهاها (^٢). وقد سلف أن فيه حجة لأشهب أن الرجل يُغسِّل الأجنبية الصغيرة الميتة، وأن ابن القاسم لا يجيز ذلك (^٣).\nفصل:\nوفيه مغالبة طباع البشر لابن آدم، وضعفه فيما تركب فيه من الميل إلى النساء، والإعجاب بهن، وفيه دليل أن نساء المؤمنين ليس لزوم الحجاب لهن فرضًا في كل حال كلزومه لأمهات المؤمنين، ولو لزم جميع النساء فرضًا لأمر الشارع الخثعمية بالاستتار، ولَمَا صرف وجه الفضل عن وجهها، بل كان أمره بصرف بصره ويعلمه أن ذلك فرضه؛ فصرف وجهه وقت خوف الفتنة وتركه قبل ذلك الوقت.\nوهذا الحديث يدل أن ستر المؤمنات وجوههن عن غير محارمهن سنة؛ لإجماعهم أن للمرأة أن تبدي وجهها في الصلاة منها ويراه الغرباء، وأن قوله تعالى: ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ﴾ [النور: ٣٠] على الفرض في غير الوجه.\n_________\n(^١) أم خالد: أمة بنت خالد بن سعيد بن العاص بن أمية القرشي، ولدت بالحبشة وتزوجها الزبير فولدت له عمرًا، صحابية روى لها البخاري، وأبو داود والنسائي. انظر \"الطبقات الكبرى\" لابن سعد ٨/ ٢٣٤، و\"تهذيب الكمال\" ٣٥/ ١٢٩ (٧٧٨٨).\n(^٢) سلف برقم (٣٠٧١) كتاب الجهاد، باب: من تكلم بالفارسية والرطانة من حديث أم خالد بنت خالد بن سعيد بلفظ \"فذهبت ألعب بخاتم النبوة\".\n(^٣) انظر \"النوادر والزيادات\" ١/ ٥٥٤.","vol":"29","page":27},{"text":"وأن غض (البصر) (^١) عن جميع المحرمات، وكل ما يخشى منه الفتنة واجب.\nوقد قال - ﵇ -: \"لا تتبع النظرة النظرة؛ فإنما لك الأولى وليست لك الثانية\" (^٢). وهذا معنى دخول (من) قوله تعالى: ﴿مِنْ أَبْصَارِهِمْ﴾ [النور: ٣٤]: لأن النظرة الأولى لا تملك، فوجب التبعيض لذلك بما قدمناه، ولم يقل ذلك في الفروج؛ لأنها لا تملك.\nفصل:\nفإرادفه الفضل خلفه على عجز راحلته ظاهر في جواز الإرداف، وقد مر. وعَجُز -بفتح أوله وضم ثانيه- أي: آخرها. وقوله: وكان الفضل وضيئًا أي: حسنًا نظيفًا، أصله: وضُأ مثل كَرُم.\nوقوله: (فأخلف يده فأخذ بذَقَن الفضل). أي: أدارها من خلفه، يقال: أخلف الرجل بيده إلى سيفه: مدها إليه؛ ليأخذه عند حاجته إليه، وأخلف إلى مؤخر راحلته أو فرسه كذلك، وقال هنا: (والفضل ينظر إليها)، وفي \"الموطأ\": وتنظر هي إليه (^٣).\nوالذَّقَن: -بفتح الذال والقاف- مجتمع اللحيين، قيل: وكان الفضل يومئذ صبيًّا.\n_________\n(^١) في الأصل: (الفرج) والمثبت هو المناسب للسياق.\n(^٢) رواه أبو داود (٢١٤٩)، والترمذي (٢٧٧٧)، وأحمد ٥/ ٣٥٣، ٢/ ١٩٤ والبيهقي ٧/ ٩٠ كلهم من حديث ابن بريدة، عن أبيه مرفوعًا، وقال الترمذي: حسن غريب لا نعرفه إلا من حديث شريك، وقال الحاكم: صحيح على شرط مسلم ولم يخرجاه.\nوقال الألباني في \"صحيح الترغيب والترهيب\" (١٩٠٣): حسن لغيره.\n(^٣) \"الموطأ\" ص ٢٣٦ (٩٨).","vol":"29","page":28},{"text":"وغُلِّط؛ لقوله: وكان رجلًا وضيئًا، وليس صريحًا فيه، فإن قلت: سماه بما يئول إليه أمره قيل: الظاهر منه أنه وصف حاله حينئذ، وأيضًا فإنه كان أكبر من أخيه عبد الله، وكان عبد الله في حجة الوداع ناهز الاحتلام.\nفصل:\nقوله: (\"إياكم والجلوس بالطرقات\") هي جمع طرق، وطرق جمع طريق.","vol":"29","page":29},{"text":"<span data-type='title' id=toc-3756>٣ - باب السَّلَامُ اسْمٌ مِنْ أَسْمَاءِ اللهِ تَعَالَى</span>\nوقوله: ﴿وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا﴾ [النساء: ٨٦]\n\n٦٢٣٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي شَقِيقٌ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا إِذَا صَلَّيْنَا مَعَ النَّبِيِّ - ﷺ - قُلْنَا: السَّلَامُ عَلَى اللهِ قَبْلَ عِبَادِهِ، السَّلَامُ عَلَى جِبْرِيلَ، السَّلَامُ عَلَى مِيكَائِيلَ، السَّلَامُ عَلَى فُلَانٍ، فَلَمَّا انْصَرَفَ النَّبِيُّ - ﷺ - أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ: «إِنَّ اللهَ هُوَ السَّلَامُ، فَإِذَا جَلَسَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَقُلِ: التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ. فَإِنَّهُ إِذَا قَالَ ذَلِكَ أَصَابَ كُلَّ عَبْدٍ صَالِحٍ فِي السَّمَاءِ وَالأَرْضِ، أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. ثُمَّ يَتَخَيَّرْ بَعْدُ مِنَ الكَلَامِ مَا شَاءَ». [انظر: ٨٣١ - مسلم:\n\n٤٠٢ - فتح ١١/ ١٣]\nثم ساق حديث شَقِيقٍ عَنْ عَبْدِ اللهِ في التشهد فَقَالَ: \"إِنَّ اللهَ هُوَ السَّلَامُ\". وقد سلف.\nقيل: إن الآية في السلام إذا قال: سلام (عليك) (^١) رد عليه: وعليك السلام ورحمة الله وإذا قال: السلام عليك ورحمة الله، رد: وعليك السلام ورحمة الله وبركاته. وقيل: إنها في الهدية.\nوعن مالك: يرجع فيها ما لم تقبض. وهو مذهبنا ومذهب أبي حنيفة\nومشهور مذهب مالك -كما قاله ابن التين- أنها تلزم بالقول، وليس له\nرجوع وإنما الحوز شرط في صحتها، واحتج بهذِه الآية على من قال:\nإذا سلم على جماعة يردون جميعهم، وهم الكوفيين؛ لأن معناه أن يرد\n_________\n(^١) من (ص ٢).","vol":"29","page":30},{"text":"واحد منهم مثلما يسلم واحد مثلما ابتدئت به من غير زيادة لقوله: ﴿أَوْ رُدُّوهَا﴾ وروى مالك، عن زيد بن أسلم أنه - ﵇ - قال: \"إذا سلم واحد من القوم أجزأ عنهم\" (^١) وأنكر أبو يوسف مرسل مالك، واحتجوا بأنه لو رد عنهم (غيرهم) (^٢) لم يسقط ذلك عنهم، فدل أنه يلزم كل إنسان بعينه، واستدل لمالك والشافعي مع ما سلف بقوله - ﵇ -: \"يسلم القليل على الكثير\" (^٣). والرد سلام عند العرب، وبإجماعهم أن الواحد يسلم على الجماعة، ولا يحتاج إلى تكريره على عددهم، وكذلك الرد، وإنكارهم لمرسل مالك لا وجه له؛ لأنه (لا) (^٤) مستند لهم في قولهم، والمصير إليه أولى من المصير إلى رأي يعارضه، وقد عضده ما أخرجه أبو نعيم الأصبهاني في كتابه من حديث عبد الله بن الفضل عن عبيد الله بن أبي رافع عن علي يرفعه: \"يجزئ عن الجماعة إذا مرت أن يسلم أحدهم، ويجزي عن القعود أن يرد أحدهم\". وأخرجه أبو داود من هذا الوجه، وقال: و\"الجلوس\" بدل \"القعود\" (^٥) وهو هو.\nفصل:\nوقوله: (\"إن الله هو السلام\") يريد أنه اسم من أسمائه، قال تعالى: ﴿السَّلَامُ الْمُؤْمِنُ﴾ [الحشر: ٢٣] فمصداق هذا الحديث القرآن، والأسماء إنما تؤخذ توقيفًا من الكتاب والسنة، ولا يجوز أن يسمى الله بغير\n_________\n(^١) \"موطأ مالك \" ص ٥٩٥ برواية يحيى الليثي.\n(^٢) من (ص ٢).\n(^٣) سيأتي قريبًا برقم (٦٢٣٢) ورواه مسلم برقم (٢١٦٠) كتاب: السلام، باب: يسلم الراكب على الماشي والقليل على الكثير.\n(^٤) من (ص ٢).\n(^٥) رواه أبو داود برقم (٥٢١٠).","vol":"29","page":31},{"text":"ما سمى به نفسه، ولما كان السلام من أسمائه لم يجز أن يقال: السلام على الله، وجاز أن يقال: السلام عليكم؛ لأن معناه الله عليكم، والسلام أيضًا السلامة؛ قال تعالى: ﴿لَهُمْ دَارُ السَّلَامِ﴾ [الأنعام: ١٢٧] أي: السلامة، وهي: الجنة، والسلام: التسليم، والسلام: الشجر، وشجر عظام واحدتها سلامة، والسلام: الإسلام، والسلامة: البراءة من العيوب.\nفصل:\nقد أسلفنا أن الابتداء به سنة، ورده فريضة، وهو إجماع، ومن الدليل على كونه سنة قوله في المتهاجرين: \"وخيرهما الذي يبدأ بالسلام\" (^١) وسلف أيضًا أن الرد فرض كفاية، وهو داخل في معنى قوله: ﴿فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا﴾ [النساء: ٨٦]؛ لأنه رد عليه مثل قوله وشبهوه بالتشميت أي: في كونه سنة كفاية، نعم هو كالجهاد، وطلب العلم، ودفن الموتى. وإن الكوفيين ذهبوا إلى أن الرد فرض عين على كل واحد، قالوا: والسلام خلاف رده، نعم قد يكون من السنن ما يسد الفرض كغسل الجمعة يجزئ عن غسل الجنابة عند جماعة من العلماء، وكغسل اليدين قبل الوضوء يجزئ عن غسلهما مع الذراعين في الوضوء، في قول عطاء.\nفصل:\nقد أسلفنا أن تشهد ابن مسعود هذا أخرجه مسلم أيضًا مع باقي الأربعة (^٢).\n_________\n(^١) سلف برقم (٦٠٧٧) كتاب: الأدب، باب: الهجرة.\n(^٢) مسلم برقم (٤٠٢) كتاب: الصلاة، باب: التشهد في الصلاة، أبو داود (٩٦٨)، الترمذي (٢٨٩)، النسائي ٢/ ٢٣٧ - ٢٣٨، ابن ماجه (٨٩٩).","vol":"29","page":32},{"text":"وأخذ به أحمد (^١) والكوفيون (^٢)، وأخذ الشافعي بتشهد ابن عباس (^٣) وهو من أفراد مسلم، وأخذ مالك بتشهد عمر - ﵁ - (^٤)، وادعوا أنه يجري مجرى التواتر كتعليمه الناس على المنبر بحضرة جماعة من الصحابة وأئمة المسلمين ولم ينكر عليه أحد.\nفصل:\nالتحيات: السلام أو البقاء. والصلوات، قال ابن حبيب: قيل: معناه لا يراد بها غير الله والطيبات طيب القول والأعمال (الراتبة) (^٥) (^٦).\nفصل:\nلم يذكر في هذا الحديث هنا الصلاة على رسول الله فتحزبت المالكية وقالوا: فيه رد على الشافعي وابن المواز منهم (^٧)، قالوا: واحتجاج الشافعي (^٨) بالآية المراد: مرة في العمر (ولغى) (^٩) ثم غلط فادعى أن الشافعي اختار تشهد ابن مسعود والعجب أن الصلاة ثابتة فيه في الحديث الصحيح من طريقين، وفي الذهن أني أسلفت ذلك.\n_________\n(^١) انظر: \"المغني\" ٢/ ٢٢٠.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٢١٤.\n(^٣) \"الأم\" ١/ ١٠١.\n(^٤) \"الموطأ\" ص ٧٧، وانظر \"المدونة\" ١/ ١٣٤.\n(^٥) في (ص ٢): (الزاكية).\n(^٦) \"النوادر والزيادات\" ١/ ١٨٨، \"الذخيرة\" ٣/ ٢١٨.\n(^٧) \"المنتقى\" ١/ ١٧٤.\n(^٨) \"روضة الطالبين\" ١/ ٢٦٣ - ٢٦٤.\n(^٩) في الأصل: (ولغ) وفي (ص ٢): (وتشفى في الشفا) غير منقوطة، ولعل المثبت له معنًى يوافق السياق.","vol":"29","page":33},{"text":"<span data-type='title' id=toc-3757>٤ - باب تَسْلِيمِ الْقَلِيلِ عَلَى الكَثِيرِ</span>\n٦٢٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يُسَلِّمُ الصَّغِيرُ عَلَى الْكَبِيرِ، وَالْمَارُّ عَلَى الْقَاعِدِ، وَالْقَلِيلُ عَلَى الْكَثِيرِ». [٦٢٣٢، ٦٢٣٣، ٦٢٣٤ - مسلم: ٢١٦٠ - فتح ١١/ ١٤]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ - قَالَ: \"يُسَلِّمُ الصَّغِيرُ عَلَى الكَبِيرِ، وَالْمَارُّ عَلَى القَاعِدِ، وَالْقَلِيلُ عَلَى الكَثِيرِ\".\nثم ترجم له:","vol":"29","page":34},{"text":"<span data-type='title' id=toc-3758>٥ - باب تَسْلِيمِ الرَّاكِبِ عَلَى المَاشِي</span>\n٦٢٣٢ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا مَخْلَدٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي زِيَادٌ أَنَّهُ سَمِعَ ثَابِتًا -مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ- أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي، وَالْمَاشِي عَلَى القَاعِدِ، وَالْقَلِيلُ عَلَى الكَثِيرِ». [انظر: ٦٢٣١ - مسلم: ٢١٦٠ - فتح ١١/ ١٥]\nثم ساقه بلفظ: \"يُسَلِّمُ الرَّاكِبُ عَلَى المَاشِي، وَالْمَاشِي عَلَى القَاعِدِ، وَالْقَلِيلُ عَلَى الكَثِيرِ\".\nوفي سنده: زياد وهو ابن سعد، وثابت هو ابن عياض الأحنف الأعرج، مولى عبد الرحمن بن زيد بن الخطاب، ولأبي أحمد يزيد بدل زياد، وهو وهم، قال الجياني: والصواب الأول (^١).\nثم ترجم عليه:\n_________\n(^١) قلت: نظرت في \"تقييد المهمل\" ٢/ ٧٣٨ - ٧٣٩ للجياني فعجبت؛ لأنه قال: في نسخة أبي محمد عن أبي أحمد: ثابت مولى عبد الرحمن بن يزيد بزيادة ياء في الاسم، وهو وهم والصواب: زيد. اهـ.\nفالجياني إنما ذكر أن الوهم فيمن قال: يزيد بن الخطاب، بدل زيد، والذي حكاه عنه المصنف أن الوهم فيمن قال: يزيد بدل زياد، وكأنه عني زياد بن سعد، المذكور أولًا. والله أعلم.","vol":"29","page":35},{"text":"<span data-type='title' id=toc-3759>٦ - باب تَسْلِيمِ المَاشِي عَلَى القَاعِدِ</span>\n٦٢٣٣ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي زِيَادٌ، أَنَّ ثَابِتًا أَخْبَرَهُ -وَهْوَ مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ- عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ قَالَ: «يُسَلِّمُ الرَّاكِبُ عَلَى المَاشِى وَالْمَاشِى عَلَى القَاعِدِ، وَالْقَلِيلُ عَلَى الكَثِيرِ». [انظر: ٦٢٣١ - مسلم: ٢١٦٠ - فتح ١١/ ١٥]\nوساقه به سواء.\nثم ترجم عليه:","vol":"29","page":36},{"text":"<span data-type='title' id=toc-3760>٧ - باب تَسْلِيمِ الصَّغِيرِ عَلَى الكَبِيرِ</span>\n٦٢٣٤ - وَقَالَ إِبْرَاهِيمُ: عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُسَلِّمُ الصَّغِيرُ عَلَى الْكَبِيرِ، وَالْمَارُّ عَلَى القَاعِدِ، وَالْقَلِيلُ عَلَى الكَثِيرِ». [انظر: ٦٢٣١ - مسلم: ٢١٦٠ - فتح ١١/ ١٦]\nثم قال: وَقَالَ إِبْرَاهِيمُ: عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُسَلِّمُ الصَّغِيرُ عَلَى الكَبِيرِ، وَالْمَارُّ عَلَى القَاعِدِ، وَالْقَلِيلُ عَلَى الكَثِيرِ\".\nوهذا أسنده أبو نعيم في كتابه عن الأجُرِّي: ثنا عبد الله بن العباس، ثنا أحمد بن حفص، ثنا أبي، ثنا إبراهيم بن طهمان، فذكره، والبخاري قد ساقه أولا من حديث معمر عن همام بن منبه، عن أبي هريرة، كما سلف أولًا، فهذا طريق آخر زيادة عليه، والراكب بالإضافة إلى الماشي كأنه مار على قاعد لإشرافه، وكذلك الماشي مع القاعد، ومقصود السلام: الأمان، والماشي يخاف الراكب، وكذلك القاعد يخاف الماشي فأمروا بالسلام؛ ليحصل الأمن، نبه عليه ابن الجوزي.\nوقال المهلب: هذِه آداب من الشارع أما تسليم الصغير على الكبير فمن أجل حق الكبير عليه فأَمر الصغير بالتواضع له والتوقير وتسليم المار على القاعد هو من باب الداخل على القوم فعليه أن يبدأهم بالسلام وكذلك فعل آدم - ﵇ - بالملائكة حين قيل له: \"اذهب فسلم على أولئك النفر من الملائكة جلوس\" (^١) ويسلم القليل على الكثير من باب التواضع أيضًا؛ لأن حق الكثير أعظم من حق القليل وكذلك فعل أيضًا آدم - ﵇ -؛ كان وحده والملأ من الملائكة كثير حين أمر بالسلام\n_________\n(^١) سلف قريبًا برقم (٦٢٢٧) أول كتاب الاستئذان.","vol":"29","page":37},{"text":"عليهم، وسلام الراكب على الماشي؛ لئلا يتكبر بركوبه على الماشي فأمر بالتواضع له.","vol":"29","page":38},{"text":"<span data-type='title' id=toc-3761>٨ - باب إِفْشَاءِ السَّلَامِ</span>\n٦٢٣٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الشَّيْبَانِيِّ، عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ، عَنْ مُعَاوِيَةَ بْنِ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ - ﵄ - قَالَ: أَمَرَنَا رَسُولُ اللهِ - ﷺ - بِسَبْعٍ: بِعِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجَنَائِزِ، وَتَشْمِيتِ الْعَاطِسِ، وَنَصْرِ الضَّعِيفِ، وَعَوْنِ الْمَظْلُومِ، وَإِفْشَاءِ السَّلَامِ، وَإِبْرَارِ الْمُقْسِمِ، وَنَهَى عَنِ الشُّرْبِ فِي الْفِضَّةِ، وَنَهَانَا عَنْ تَخَتُّمِ الذَّهَبِ، وَعَنْ رُكُوبِ الْمَيَاثِرِ، وَعَنْ لُبْسِ الْحَرِيرِ، وَالدِّيبَاجِ، وَالْقَسِّيِّ، وَالإِسْتَبْرَقِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١١/ ١٨]\nذكر فيه حديث البَرَاءِ - ﵁ - قَالَ: أَمَرَنَا النبي - ﷺ - بِسَبْعٍ: منها: إفشاء السلام. وقد سلف غير مرة (^١).\nوالشيباني في الإسناد هو أبو إسحاق سليمان بن أبي سليمان فيروز (^٢).\nقال الطبري: ومن هذِه السبع ما يكون بتركه عاصيًا وهو نصر الضعيف، وعون المظلوم، وإبرار المقسم، فهذِه فرض في كل حال، وذلك أنه - ﵇ - قال: \"انصر أخاك ظالمًا أو مظلومًا\" (^٣). وقال: \"إن المؤمنين جميعًا كالجسد الواحد\" (^٤).\n_________\n(^١) سلف برقم (٥١٧٥) كتاب: النكاح، باب: حق إجابة الوليمة والدعوة.\n(^٢) روى عن سعيد بن جبير، وعكرمة، والقاسم بن عبد الرحمن. وروى عنه: إبراهيم بن طهمان، وأسباط بن محمد وغيرهم. وثقه الأئمة.\nانظر ترجمته في \"التاريخ الكبير\" ١٦ (١٨٠٨)، و\"الجرح والتعديل\" ٤/ ١٣٥ (٥٩٢) و\"تهذيب الكمال\" ١١/ ٤٤٤ (٢٥٢٥).\n(^٣) سلف برقم (٢٤٤٣) كتاب: المظالم، باب: أعن أخاك ظالمًا أو مظلومًا.\n(^٤) سلف بنحوه برقم (٦٠١١) بلفظ \"مثل المؤمنين في توادهم وتراحمهم وتعاطفهم مثل الجسد … \" من حديث النعمان بن بشير.","vol":"29","page":39},{"text":"وعلى المرء أن يسعى لصلاح كل عضو من أعضاء جسده سعيه لبعضها، فكذلك عليهم في إخوانهم في الدين، وشركائهم في الملة، وأنصارهم من الأعداء من نصرهم وعوضهم مثل ما عليهم ذلك في أنفسهم لأنفسهم إذ كان بعضهم عونًا لبعض، وجميعهم يد على العدو، ولذلك خاطبهم ربنا في كتابه فقال: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللهَ كَانَ بِكُمْ رَحِيمًا﴾ [النساء: ٢٩].\nإذ كان القاتل منهم غيره بمنزلة القاتل نفسه، ولم يقل لهم: لا يقتل بعضكم بعضًا؛ إذ كان المؤمن لأخيه المؤمن بمنزلة نفسه في التعاون على الذكر والتقوى، يؤلم كل واحد منهما ما يؤلم الآخر، ألا ترى أن الله تعالى نهى المؤمنين أن يلمز بعضهم بعضًا، وأن يتنابزوا بالألقاب، قال تعالى: ﴿وَلَا تَلْمِزُوا أَنْفُسَكُمْ﴾ [الحجرات: ١١] فجعل اللامز أخاه لامزًا نفسه، إذ كان أخوه بمنزلة نفسه، ومعلوم أنه لا أحد صحيح العقل يلمز نفسه، فعلم أن معناه: لا يلمز أحدكم أخاه المؤمن، وإنما الإبرار بقوله: ﴿وَاحْفَظُوا أَيْمَانَكُمْ﴾ [المائدة: ٨٩] ومنها ما يكون بتركه غير عاص، وهو ابتداء السلام والعيادة، ومنها ما يكون فرضًا في بعض الأحوال وفضلًا في بعضها، وهو شهود الجنازة، إذا لم يكن لها قيم أو يكون ولا يستغنى عن حضوره إياها. وتشميت العاطس عند الحمد فهو فرض كفاية على الجميع، كذا قال: وإنما هو سنة كفاية.\nوأما التي فرض في بعض الأحوال دون بعض وفضل في بعضها فشهود جنازة الأخ المؤمن، فالحال التي هو فيها فرض إذا لم يكن لها قيم غيره كما مر، وذلك أن الذي يلزم من أمر موتى المسلمين للأحياء غسلهم وتكفينهم والصلاة عليهم ودفنهم، وذلك فرض على","vol":"29","page":40},{"text":"الكفاية. وأما التي هو بفعلها محمود وتركها غير مذموم فالسلام عليه إذا لقيه، فإن المبتدئ أخاه بالسلام له الفضل كما سلف في المتهاجِرَين \"وخيرهما الذي يبدأ بالسلام\" (^١) ومن ذلك عيادته لأخيه إذا مرض، وإجابته إلى طعام إذا دعاه إليه، فإن تارك ذلك تارك للفضل لا تارك فرض؛ لإجماع الجميع على ذلك.\nقلت: كذا قال، والخلاف عندنا في وليمة العرس والأظهر الوجوب، وقد سلف جملة من معنى هذا الحديث في الجنائز (^٢) والمظالم (^٣) والنكاح (^٤) واللباس (^٥).\nفصل:\nسلف ذكر المياثر، قال الجوهري: ميثرة الفرس: لبدته، غير مهموزة والجمع: مياثر ومواثر (^٦). قال أبو عبيد: وأما المياثر الحمر التي جاء فيها النهي فكانت من مراكب الأعاجم من ديباج أو من حرير (^٧). وعند الهروي: في الحديث: نهى عن ميثرة الأرجوان؛ صبغ أحمر (^٨).\n_________\n(^١) سلف برقم (٦٠٧٧) من حديث أبي أيوب الأنصاري: كتاب: الأدب، باب الهجرة، ورواه مسلم برقم (٢٥٦٠).\n(^٢) راجع شرح حديث (١٢٣٩).\n(^٣) راجع شرح حديث (٢٤٤٥).\n(^٤) راجع شرح حديث (٥١٧٥).\n(^٥) راجع شرح أحاديث (٥٨٣٨، ٥٨٤٩، ٥٨٦٣).\n(^٦) \"الصحاح\" ٢/ ٨٤٤ مادة [وثر].\n(^٧) \"غريب الحديث\" لابن سلام ١/ ١٣٩.\n(^٨) \"النهاية في غريب الحديث\" ٥/ ١٥٠ والحديث أخرجه الترمزي عن عمران بن حصين (٢٧٨٨) وقال: هذا حديث حسن غريب من هذا الوجه. وصححه الألباني في \"صحيح الترمذي\" (٢٢٣٩).","vol":"29","page":41},{"text":"وقال ابن فارس: المياثر ثياب حمر كانت مراكب العجم (^١).\nوالقسيُّ سلف أنه بفتح القاف وكسرها، وقال الجوهري: إنه ثوب يحمل من مصر يخالطه الحرير (^٢). وقال أبو عبيد: هو منسوب إلى بلاد يقال لها: القَسُّ، قال: وقد رأيتها، ولم يعرفها الأصمعي (^٣)، وقيل: هي القزي. أي: الإِبْرَيْسَم، أبدلت من الزاي سينًا، وقال ابن فارس: هي ثياب يؤتى بها من اليمن (^٤).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٩١٥ مادة [وثر].\n(^٢) في هامش الأصل: لم أره في \"الصحاح\" في نسختي، وهي صحيحة. [قلت: الكلام بنصه في \"الصحاح\" ٣/ ٩٦٣].\n(^٣) \"غريب الحديث\" ١/ ١٣٧ وهي قرية بمصر تنسب إليها الثياب القسية التي نهى عنها النبي حكاه الحموي في \"معجم البلدان\" ٤/ ٣٤٤.\n(^٤) \"مجمل اللغة\" ٢/ ٧٥٣.","vol":"29","page":42},{"text":"<span data-type='title' id=toc-3762>٩ - باب السَّلَامِ لِلْمَعْرِفَةِ وَغَيْرِ المَعْرِفَةِ</span>\n٦٢٣٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي يَزِيدُ، عَنْ أَبِي الخَيْرِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، أَنَّ رَجُلًا سَأَلَ النَّبِيَّ - ﷺ -: أَيُّ الإِسْلَامِ خَيْرٌ؟ قَالَ: «تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَعَلَى مَنْ لَمْ تَعْرِفْ». [انظر: ١٢ - مسلم: ٣٩ - فتح ١١/ ٢١]\n\n٦٢٣٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي أَيُّوبَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ، يَلْتَقِيَانِ فَيَصُدُّ هَذَا، وَيَصُدُّ هَذَا وَخَيْرُهُمَا الَّذِي يَبْدَأُ بِالسَّلَامِ». وَذَكَرَ سُفْيَانُ أَنَّهُ سَمِعَهُ مِنْهُ ثَلَاثَ مَرَّاتٍ. [انظر: ٦٠٧٧ - مسلم: ٢٥٦٠ - فتح ١١/ ٢١]\nذكر فيه حديث يَزِيدَ -وهو ابن أبي حبيب- عَنْ أَبِي الخَيْرِ -وهو مرثد بن عبد الله اليزني- عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ - أَنَّ رَجُلًا سَأَلَ النَّبِيَّ - ﷺ -: أَيُّ الإِسْلَامِ خَيْرٌ؟ قَالَ: \"تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ\" (وقد سلف في الإيمان) (^١).\nوحديث سُفْيَانَ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي أَيُّوبَ -خالد بن زيد بن كليب بن ثعلبة بن عبد عوف بن غنم بن مالك بن النجار- أنه - ﷺ - قَالَ: \"لَا يَحِلُّ لِمُسْلِمِ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ، يَلْتَقِيَانِ فَيَصُدُّ هذا، وَيَصُدُّ هذا وَخَيْرُهُمَاَ الذِي يَبْدَأُ بِالسَّلَامِ\". وَذَكَرَ سُفْيَانُ أَنَّهُ سَمِعَهُ مِنْهُ ثَلَاثَ مَرَّاتٍ.\nالشرح:\nمراده بقوله: (أيُّ الإسلام خير؟) أي: بعد التوحيد، أو يريد: أيُّ شعب الإسلام خير؟ وفي حديث آخر: أيُّ الأعمال أفضل؟ قال: \"إيمان\n_________\n(^١) من (ص ٢)، قلت: سلف برقم (١٢).","vol":"29","page":43},{"text":"بالله ثم الجهاد\" (^١)، وفي آخر: \"ثم الصلاة لمواقيتها\" (^٢). وقد سلف الجمع بين ذلك. وقال ابن التين: لعل هذا قبل أن يفرض الجهاد والصلاة، وأخباره لا تتنافى، فإذا صلى في الوقت في الجهاد كان أفضل؛ لجمعه بين الأمرين وإن صلاها في غير وقتها فالجهاد أفضل، وهذا لمن ليس له أبوان؛ لقوله في الحديث الآخر بعد الصلاة: \"ثم بر الوالدين\" (^٣)، فمن له أبوان فصلى في الوقت كان أفضل (من الجهاد) (^٤).\nفصل:\nهذا أيضًا في باب الأدب والتواضع، وفي السلام لغير المعرفة استفتاح للخلطة؛ ليكون المؤمنون كلهم إخوة؛ ولا يستوحش أحد من أحد، وترك السلام لغير المعرفة يشبه صدود المتصارمين المنهي عنه، فينبغي للمؤمن أن يجتنب مثل ذلك، وقد روى ابن مسعود - ﵁ - عن رسول الله - ﷺ - أنه قال: \"من أشراط الساعة السلام للمعرفة\" (^٥).\nوروى عبد الرزاق، عن ابن عمر - ﵄ - أنه كان يدخل السوق، فما يلقى صغيرًا ولا كبيرًا إلا سلم عليه، ولقد مر بعبدٍ أعمى فجعل يسلم عليه، والآخر لا يرد عليه، فقيل: إنه أعمى (^٦).\n_________\n(^١) سلف برقم (١٥١٩) من حديث أبي هريرة كتاب: الحج، باب: فضل الحج المبرور.\n(^٢) سيأتي برقم (٧٥٣٤) من حديث ابن مسعود كتاب: التوحيد، باب: وسمى النبي - ﷺ - الصلاة عملًا.\n(^٣) سلف برقم (٥٣٧) كتاب: مواقيت الصلاة، باب: فضل الصلاة لوقتها.\n(^٤) من (ص ٢).\n(^٥) رواه أحمد ١/ ٤٠٥. وقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٣٨٤٨): إسناده صحيح. ورواه أيضًا الإمام أحمد ١/ ٣٨٧ من طريق آخر. والحديث صححه الألباني في \"الصحيحة\" (٦٤٨).\n(^٦) \"مصنف عبد الرزاق\" ١٠/ ٣٨٦ (١٩٤٤٢).","vol":"29","page":44},{"text":"وكان السلف من المحافظة على بذل السلام، كما ذكر معمر قال: كان الرجلان من أصحاب النبي - ﷺ - مجتمعين، فتفرق بينهما شجرة، ثم يجتمعان فيسلم أحدهما على الآخر (^١).\nومما يدل على تأكيد السلام على كل أحد أن الله تعالى قد أمر الداخل بيتًا غير مسكون بالسلام عند دخوله، وروي عن ابن عباس والنخعي وعلقمة وعطاء وعكرمة وقتادة في قوله تعالى: ﴿فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا على أَنْفُسِكُمْ﴾ [النور: ٦١] قالوا: إذا دخلت بيتًا ليس فيه أحد فقل: السلام علينا وعلى عباد الله الصالحين، فإن الملائكة ترد عليك. وهذا يدل أن الداخل بيتًا مسكونًا أولى بالسلام (^٢).\nوروى ابن وهب، عن حفص بن ميسرة، عن زيد بن أسلم أنه - ﵇ - قال: \"إذا دخلتم بيوتكم فسلموا على أهلها، واذكروا اسم الله؛ فإن أحدكم إذا سلم حين يدخل بيته، وذكر اسم الله على طعامه، يقول الشيطان لأصحابه: لا مبيت لكم هنا ولا عشاء. وإذا لم يسلم إذا دخل ولم يذكر اسم الله على طعامه، قال الشيطان لأصحابه: أدركتم المبيت والعشاء\" (^٣).\n_________\n(^١) رواه عنه عبد الرزاق ١٠/ ٣٨٨ (١٩٤٤٦).\n(^٢) الطبري ٩/ ٣٥٦ - ٣٥٧ - ٣٥٨، \"تفسير ابن أبي حاتم\" ٨/ ٢٦٥٠ - ٢٦٥١.\n(^٣) رواه الحاكم في \"المستدرك\" ٢/ ٤٠١ - ٤٠٢ من طريق محمد بن الحسن بن أبي الحسن عن عبد الله بن الحارث بن فضيل عن أبيه عن جابر بن عبد الله، بنحوه. قال الحاكم: حديث غريب الإسناد والمتن في هذا الباب، ومحمد بن الحسن المخزومي أخشى أنه ابن زبالة، ولم يخرجاه.\nوالحديث رواه مسلم (٢٠١٨) من طريق أبي الزبير عن جابر مرفوعًا: \"إذا دخل الرجل بيته، فذكر الله عند دخوله وعند طعامه .. \" الحديث.","vol":"29","page":45},{"text":"وفي \"المشكل \" لأبي جعفر الطحاوي عن مسروق: كنت أنا وعلقمة مع ابن مسعود وهو بيننا، فجاء أعرابي فقال: السلام عليكم يا ابن أم عبد. فضحك عبد الله وقال: سمعت رسول الله - ﷺ - يقول: \"إن من أشراط الساعة السلام بالمعرفة\" (^١)، وفي رواية: \"ما بين يدي الساعة تسليم الخاصة\" (^٢)، وفي حديث إسلام أبي ذر قال: فانتهيت إليه -يعني: رسول الله - ﷺ - وقد صلى هو وصاحبه -يعني: الصديق - ﵁ - فكنت أول من حياه بتحية الإسلام، فقال: \"وعليك ورحمة الله\" (^٣).\nقال الطحاوي: وهذا ليس بمعارض للأول، إذ قد يحتمل أن يكون أبو ذر كان مع الصديق ورسول الله - ﷺ - متشاغل إما بصلاة وإما بطواف؛ لأن ذلك كان بمكة عند البيت فلم يحتج إلى السلام على أبي بكر، وكانت الحاجة إلى السلام على سيدنا رسول الله - ﷺ -؛ (فقصر سلامه عليه فلم ينل) (^٤) ذلك رسول الله - ﷺ - (^٥).\nواختصاصه - ﵇ - أبا ذر بالرد عليه وحده دون غيره؛ دليل على أن الرد خلاف السلام؛ لأن المسلم على الواحد من الجماعة ظالم لبقيتهم؛ لأنه كان عليه أن يسلم عليهم كلهم، والرد من المسلم عليه عن نفسه وحده أو عن جماعة هو منهم على اختلاف بين أهل العلم\n_________\n(^١) \"مشكل الآثار\" ٤/ ٢٦٥ (١٥٩١) وفيه: عن علقمة أنه كان مع مسروق وابن مسعود. أي: أن المتحدث هو علقمة، والذي مع ابن مسعود هو مسروق، لا كما ذكر المصنف -﵀.\n(^٢) مسلم (٢٤٧٣) كتاب: \"فضائل الصحابة\" باب: فضائل أبي ذر.\n(^٣) \"مشكل الآثار\" ٤/ ٢٧٠ - ٢٧١ (١٥٩٥).\n(^٤) كذا بالأصل، وفي \"شرح المشكل\" ٤/ ٢٧٣: (فقصد بسلامه إليه، فلم ينكر).\n(^٥) \"مشكل الآثار\" ٤/ ٢٧٣.","vol":"29","page":46},{"text":"في ذلك؛ إنما هو على من سلم عليه عن نفسه أو عن جماعة منهم، فجاز أن يختص به دون من سواه من الناس (^١).\nقال: وقد روي عن رسول الله - ﷺ - أنه قال: \"لا غرار في صلاة ولا تسليم\"، قال أبو عبيد (^٢): الغرار: النقصان، ومعناه في الصلاة أن ينقص من ركوعها وسجودها، وفي السلام أن يقول: السلام عليك، أو يرد بقوله: وعليك، ولا يقول: وعليكم (^٣).\nقال أبو جعفر: وقد يحتمل أن يكون النقصان المنهي عنه في السلام القصد بالسلام إلى الواحد من الجماعة، بخلاف الرد لما ذكرناه، مما يوجب حكم السلام، ورده في الحديث السالف وقد سلف الرد بعليك، ولا نقص إذًا (^٤).\n_________\n(^١) \"مشكل الآثار\" ٤/ ٢٧١ - ٢٧٢.\n(^٢) \"غريب الحديث\" ٢/ ١٢٨ - ١٢٩.\n(^٣) \"مشكل الآثار\" ٤/ ٢٧٤ - ٢٧٦ (١٥٩٧).\n(^٤) \"مشكل الآثار\" ٤/ ٢٧٦.","vol":"29","page":47},{"text":"<span data-type='title' id=toc-3763>١٠ - باب آيَةِ الحِجَابِ</span>\n٦٢٣٨ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّهُ كَانَ ابْنَ عَشْرِ سِنِينَ مَقْدَمَ رَسُولِ اللهِ - ﷺ - المَدِينَةَ، فَخَدَمْتُ رَسُولَ اللهِ - ﷺ - عَشْرًا حَيَاتَهُ، وَكُنْتُ أَعْلَمَ النَّاسِ بِشَأْنِ الحِجَابِ حِينَ أُنْزِلَ، وَقَدْ كَانَ أُبَيُّ بْنُ كَعْبٍ يَسْأَلُنِي عَنْهُ، وَكَانَ أَوَّلَ مَا نَزَلَ فِي مُبْتَنَى رَسُولِ اللهِ - ﷺ - بِزَيْنَبَ ابْنَةِ جَحْشٍ، أَصْبَحَ النَّبِيُّ - ﷺ - بِهَا عَرُوسًا فَدَعَا القَوْمَ، فَأَصَابُوا مِنَ الطَّعَامِ ثُمَّ خَرَجُوا، وَبَقِيَ مِنْهُمْ رَهْطٌ عِنْدَ رَسُولِ اللهِ - ﷺ - فَأَطَالُوا المُكْثَ، فَقَامَ رَسُولُ اللهِ - ﷺ - فَخَرَجَ وَخَرَجْتُ مَعَهُ، كَيْ يَخْرُجُوا، فَمَشَى رَسُولُ اللهِ - ﷺ - وَمَشَيْتُ مَعَهُ حَتَّى جَاءَ عَتَبَةَ حُجْرَةِ عَائِشَةَ، ثُمَّ ظَنَّ رَسُولُ اللهِ - ﷺ - أَنَّهُمْ خَرَجُوا فَرَجَعَ وَرَجَعْتُ مَعَهُ، حَتَّى دَخَلَ عَلَى زَيْنَبَ فَإِذَا هُمْ جُلُوسٌ لَمْ يَتَفَرَّقُوا، فَرَجَعَ رَسُولُ اللهِ - ﷺ - وَرَجَعْتُ مَعَهُ، حَتَّى بَلَغَ عَتَبَةَ حُجْرَةِ عَائِشَةَ، فَظَنَّ أَنْ قَدْ خَرَجُوا، فَرَجَعَ وَرَجَعْتُ مَعَهُ، فَإِذَا هُمْ قَدْ خَرَجُوا، فَأُنْزِلَ آيَةُ الْحِجَابِ، فَضَرَبَ بَيْنِي وَبَيْنَهُ سِتْرًا. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ١١/ ٢٢]\n\n٦٢٣٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا مُعْتَمِرٌ، قَالَ أَبِي: حَدَّثَنَا أَبُو مِجْلَزٍ عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا تَزَوَّجَ النَّبِيُّ - ﷺ - زَيْنَبَ دَخَلَ الْقَوْمُ فَطَعِمُوا، ثُمَّ جَلَسُوا يَتَحَدَّثُونَ، فَأَخَذَ كَأَنَّهُ يَتَهَيَّأُ لِلْقِيَامِ فَلَمْ يَقُومُوا، فَلَمَّا رَأَى ذَلِكَ قَامَ، فَلَمَّا قَامَ قَامَ مَنْ قَامَ مِنَ الْقَوْمِ وَقَعَدَ بَقِيَّةُ الْقَوْمِ، وَإِنَّ النَّبِيَّ - ﷺ - جَاءَ لِيَدْخُلَ فَإِذَا الْقَوْمُ جُلُوسٌ، ثُمَّ إِنَّهُمْ قَامُوا فَانْطَلَقُوا، فَأَخْبَرْتُ النَّبِيَّ - ﷺ - فَجَاءَ حَتَّى دَخَلَ، فَذَهَبْتُ أَدْخُلُ فَأَلْقَى الْحِجَابَ بَيْنِي وَبَيْنَهُ، وَأَنْزَلَ اللهُ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ﴾ [الأحزاب: ٥٣] الآيَةَ.\n[قَالَ أَبُو عَبْدِ اللهِ: فِيهِ مِنَ الفقْهِ أَنَّهُ لَمْ يَسْتَأْذنْهُمُ حِينَ قَام وَخَرَجَ، وَفِيهِ أَنَّهُ تَهَّيأَ لِلقيَامِ وَهُوَ يُريدُ أَنْ يَقُومُوا] [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ١١/ ٢٢]\n\n٦٢٤٠ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: كَانَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ لِرَسُولِ اللهِ - ﷺ -: احْجُبْ نِسَاءَكَ. قَالَتْ: فَلَمْ يَفْعَلْ، وَكَانَ","vol":"29","page":48},{"text":"أَزْوَاجُ النَّبِيِّ - ﷺ - يَخْرُجْنَ لَيْلًا إِلَى لَيْلٍ قِبَلَ المَنَاصِعِ، خَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ، وَكَانَتِ امْرَأَةً طَوِيلَةً فَرَآهَا عُمَرُ بْنُ الْخَطَّابِ وَهْوَ فِي الْمَجْلِسِ فَقَالَ: عَرَفْتُكِ يَا سَوْدَةُ. حِرْصًا عَلَى أَنْ يُنْزَلَ الْحِجَابُ. قَالَتْ: فَأَنْزَلَ اللهُ -﷿- آيَةَ الْحِجَابِ. [انظر: ١٤٦ - مسلم: ٢١٧٠ - فتح ١١/ ٢٣]\nذكر فيه حديث أَنَسِ - ﵁ - أَنَّهُ كَانَ ابن عَشْرِ سِنِينَ مَقْدَمَ رَسُولِ اللهِ - ﷺ - المَدِينَةَ، فَخَدَمْتُ رَسُولَ اللهِ - ﷺ - عَشْرًا حَيَاتَهُ، فَكُنْتُ أَعْلَمَ النَّاسِ بِشَأْنِ الحِجَابِ حِينَ أُنْزِلَ .. الحديث.\nوحديث أبي مجلز -واسمه: لاحق بن حميد بن سعيد بن خالد بن كثير بن حبيش بن عبد الله بن سدوس بن شيبان بن ذُهل بن ثعلبة السدوسي البصري، مات قبل الحسن بقليل سنة تسع ومائة- عَنْ أَنَسٍ - ﵁ - قَالَ: لَمَّا تَزَوَّجَ رسول الله - ﷺ - زيْنَبَ دَخَلَ القَوْمُ فَطَعِمُوا، ثُمَّ جَلَسُوا يَتَحَدَّثُونَ، فَأَخَذَ كَأَنَّهُ يَتَهَيَّأُ لِلْقِيَامِ فَلَمْ يَقُومُوا، فَلَمَّا رَأى ذَلِكَ قَامَ، فَلَمَّا قَامَ قَامَ مَنْ قَامَ مِنَ القَوْمٍ وَقَعَدَ بَقِيَّةُ القَوْمِ، وَإِنَّ النَّبِيَّ - ﷺ - جَاءَ لِيَدْخُلَ فَإِذَا القَوْمُ جُلُوسٌ، ثُمَّ إِنَّهُمْ قَامُوا فَانْطَلَقُوا .. الحديث.\nوفي آخره: فَأَلْقَى الحجابَ بَيْنِي وَبَيْنَهُ، وَأَنْزَلَ اللهُ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ﴾ [الأحزاب: ٥٣] الآيَةَ.\nوحديث عَائِشَةَ - ﵂ -: كَانَ عُمَرُ - ﵁ - يَقُولُ لِرَسُولِ اللهِ - ﷺ -: احْجُبْ نِسَاءَكَ .. الحديث.\nوفيه: فرض الحجاب على أمهات المؤمنين؛ لقول عمر - ﵁ -: (احجب نساءك). وقال في حديث آخر: يا رسول الله، لو حجبت أمهات المؤمنين فإنه يدخل عليهن البر والفاجر. فنزلت آية الحجاب (^١)،\n_________\n(^١) سلف برقم (٤٤٨٣).","vol":"29","page":49},{"text":"يوضحه قول الفقهاء: إن إحرام المرأة في وجهها وكفيها، وإجماعهم أن لها أن تبرز وجهها؛ للإشهاد عليها، ولا يجوز ذلك في أمهات المؤمنين.\nوقد اختلف السلف في تأويل قوله تعالى: ﴿وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا﴾ [النور: ٣١] أهو الكحل والخاتم، أو الخضاب والسوار والقرط والثياب، أو الوجه والكفان وهو الأظهر، روي ذلك عن ابن عباس وابن عمر وأنس وهو قول مكحول وعطاء والحسن (^١)، قال إسماعيل بن إسحاق: فدخل في التفسير ما ذكر، والظاهر -والله أعلم- يدل على أنه الوجه والكفان؛ لأن المرأة يجب عليها أن تستر في الصلاة ما عداه (^٢)؛ وفيه دلالة أنه يجوز للغرباء أن يروه من المرأة -والله أعلم- بما أراد من ذلك. وسنعود إليه قريبًا في باب: من قام من مجلسه (^٣).\nوقوله: (كنت أعلم الناس بشأن الحجاب): فيه: أنه يجوز للعالم أن يضيف ما عنده من العلم لسائله عنه على وجه التعريف بما عنده منه، لا على سبيل الفخر والإعجاب.\nفصل:\nقوله في الحديث الأول: (أصبح رسول الله - ﷺ - عروسًا). العروس يستوي فيه الرجل والمرأة ما داما في أعراسهما؛ يقال: رجل عروس في رجال عرس، وامرأة عروس في نساء عرس. والرهط: ما دون العشرة\n_________\n(^١) ذكر هذِه الأقوال: الطبري ٩/ ٣٠٤ - ٣٠٥، ابن أبي حاتم ٨/ ٢٥٧٠ - ٢٥٧٥، وابن كثير ١٠/ ٢١٧.\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٢١.\n(^٣) انظر شرح الحديث الآتي برقم (٦٢٧١).","vol":"29","page":50},{"text":"ليس فيهم امرأة، وفي رواية: كانوا ثلاثة رجال (^١). وفي أخرى: رجلين (^٢).\nوقوله: (حتى إذا بلغ عتَبة حجرة عائشة) هي أُسْكُفَّةُ الباب، وهي بفتح التاء.\nفصل:\nقوله في الحديث الثاني: (فأخذ كأنه يتهيأ للقيام) فيه أنه تهيأ، وهو يريد قيامهم. وفيه: أنه لم يستأذنهم حتى قاموا، وقوله في الآية: ﴿غَيْرَ نَاظِرِينَ إِنَاهُ﴾ [الأحزاب: ٥٣] أي: متحرِّين نضجه، ﴿وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ﴾ أي: بعد الأكل. وقوله: ﴿وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ﴾. قال معمر: قال طلحة: إن مات رسول الله - ﷺ - تزوجت عائشة، فنزلت (^٣).\nفصل:\nقال الداودي: حديث سودة -يعني: الثالث- ليس منها، إنما هو في لباس الجلابيب ﴿يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ﴾ [الأحزاب: ٥٩].\nوالمناصع: قال أبو سعيد: هي المواضع التي يتخلون فيها للبول أو حاجة الإنسان، الواحد منصع، قال الأزهري: أراها مواضع خارج المدينة (^٤). قال: وفي الحديث أن المناصع: (يوقف أفلح) (^٥)، خارجها.\nواحجُب نساءَك بضم الجيم.\n_________\n(^١) رواها مسلم (١٤٢٨/ ٩٢).\n(^٢) سلفت برقم (٤٧٩٤)، ورواها مسلم (١٤٢٨/ ٨٧).\n(^٣) رواه عنه عبد الرزاق في \"التفسير\" ٢/ ١٠٠ (٢٣٧٢ - ٢٣٧٣).\n(^٤) \"تهذيب اللغة\" ٤/ ٣٥٨٦.\n(^٥) كذا صورتا هاتين الكلمتين بالأصل، والحديث هذا سلف برقم (١٤٦)، ورواه مسلم (٢١٧/ ١٨) عن عائشة، وفيه قالت: إلى المناصع، وهو (صعيد أفيح).","vol":"29","page":51},{"text":"<span data-type='title' id=toc-3764>١١ - باب الاِسْتِئْذَانُ مِنْ أَجْلِ الْبَصَرِ</span>\n٦٢٤١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ الزُّهْرِيُّ: حَفِظْتُهُ كَمَا أَنَّكَ هَا هُنَا، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: اطَّلَعَ رَجُلٌ مِنْ جُحْرٍ فِي حُجَرِ النَّبِيِّ - ﷺ -، وَمَعَ النَّبِيِّ - ﷺ - مِدْرًى يَحُكُّ بِهِ رَأْسَهُ، فَقَالَ: «لَوْ أَعْلَمُ أَنَّكَ تَنْظُرُ لَطَعَنْتُ بِهِ فِي عَيْنِكَ، إِنَّمَا جُعِلَ الاِسْتِئْذَانُ مِنْ أَجْلِ الْبَصَرِ». [انظر: ٥٩٢٤ - مسلم: ٢١٥٦ - فتح ١١/ ٢٤]\n\n٦٢٤٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَجُلًا اطَّلَعَ مِنْ بَعْضِ حُجَرِ النَّبِيِّ - ﷺ -، فَقَامَ إِلَيْهِ النَّبِيُّ - ﷺ - بِمِشْقَصٍ -أَوْ بِمَشَاقِصَ- فَكَأَنِّي أَنْظُرُ إِلَيْهِ يَخْتِلُ الرَّجُلَ لِيَطْعُنَهُ. [٦٨٨٩، ٦٩٠٠ - مسلم: ٢١٥٧ - فتح ١١/ ٢٤]\nذكر فيه حديث سُفْيَانَ، قَالَ الزُّهْرِيُّ: حَفِظْتُهُ كَمَا أَنَّكَ ها هنا، عَنْ سَهْلِ بْنِ سَعْدٍ الساعدي قَالَ: اطَّلَعَ رَجُلٌ مِنْ جُحْرٍ فِي حُجَرِ النَّبِيِّ - ﷺ -، وَمَعَ النَّبِيِّ - ﷺ - مِدْرًى يَحُكُّ بِهِ رَأْسَهُ، فَقَالَ: \"لَوْ أَعْلَمُ أَنَّك تَنْظُرُ لَطَعَنْتُ بِهِ فِي عَيْنِكَ، إِنَّمَا جُعِلَ الاسْتِئْذَانُ مِنْ أَجْلِ البَصَرِ\".\nوحديث أَنَسِ - ﵁ - أَنَّ رَجُلًا اطَّلَعَ مِنْ بَعْضِ حُجَر رسول الله - ﷺ -، فَقَامَ إِلَيْهِ بِمِشْقَصٍ -أَوْ بِمَشَاقِصَ- فَكَأَنِّي أَنْظُرُ إِلَيْهِ يَخْتِلُ الرَّجُلَ لِيَطْعُنَهُ.\nالشرح:\nالكلام على ذلك من وجوه:\nأحدها:\n(الجحرة) (^١): بضم أوله وإسكان ثانيه: الخرق، والمدرى: -بكسر الميم- يشبه المشط، وهي منونة؛ لأن وزنه مفعل، ليس فعلا، قال ابن فارس: مدرت المرأة إذا سرحت شعرها.\n_________\n(^١) في (ص ٢): (الجحر).","vol":"29","page":52},{"text":"قلت: ومن أنثه قال: مدراة. وقد جاء في الشعر: مدراة. والجمع: المدارى.\nوالمشقص: -بكسر الميم أيضًا- نصل السهم إذا كان طويلًا غير عريض، فإن كان عريضًا فهو المِعْبَلة. وعبارة الجوهري: المشقص هو الطويل من النصال العريض (^١). وقال الخطابي: هو نصل عريض (^٢). وقيل: هو سهم فيه سن عريض، وقيل: هو الطويل ليس بعريض.\nثانيها:\nيختل -بكسر التاء المثناة فوق- أي: يحتال فيراوغه ويستغفله ويطعنه، قال (الجوهري: طعنه بالرمح، وطعن في السن. يطعُن بالضم طعنًا، قال: وطعن فيه بالقول، يطعن أيضًا طعنًا وطعنانًا (^٣)، وحكى) (^٤) ابن فارس عن بعضهم: طعن بالرمح، وطعن بالقول، يطعن بالفتح (^٥).\nثالثها:\nالحديث دال على هدر المفعول به، وجواز رميه بشيء خفيف، وقيل: إن ذلك على وجه التهديد والتغليظ، ولو وقع الفعل (للضرورة) (^٦) قد لا تكون تلك العقوبة، (وكذلك) (^٧) يفعل الأئمة في التغليظ\n_________\n(^١) \"الصحاح\" ٣/ ١٠٤٣.\n(^٢) \"أعلام الحديث\" ٣/ ٢٢٢٩.\n(^٣) \"الصحاح\" ٦/ ٢١٥٧.\n(^٤) من (ص ٢).\n(^٥) \"مقاييس اللغة\" لابن فارس ص ٥٩٥.\n(^٦) في الأصل: (للضر).\n(^٧) في الأصل: (وقد).","vol":"29","page":53},{"text":"والإرهاب، وكذا من عض رجلًا فندرت سِنه يقتص منه عند مالك خلافًا (^١)، للشافعي (^٢) وابن نافع، قال يحيى بن عمر: ولعله لم يبلغه الحديث.\nوهل يجوز الرمي قبل الإندار؟! فيه وجهان: أصحهما: نعم؛ لظاهر الحديث.\nرابعها:\nهذا الحديث يبين معنى الاستئذان، وأنه إنما جعل خوف النظر إلى عورة المؤمن وما لا يحل منه، فلا يحل لأحد أن ينظر في جحر باب وشبهه كما هو متعرض فيه؛ لوقوع البصر على أجنبية.\nوفي \"الموطأ\" عن عطاء بن يسار أن رجلًا قال: يا رسول، الله أستأذن على أمي؟ قال: \"نعم\" قال: إني معها في البيت! قال: \"استأذن عليها؛ أتحب أن تراها عريانة؟! \" قال: لا. قال: \"فاستأذن عليها\" (^٣).\nوروي عن علي - ﵁ - أنه قال: لا يدخل الغلام إذا احتلم على أمه وعلى أخته، إلا بإذن.\nوأصل هذا كله في قوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ﴾ الآية [النور: ٥٨] الآية قال أبو عبيد: فأما ذكور المماليك فعليهم الاستئذان في الأحوال كلها.\n_________\n(^١) \"المدونة\" ٤/ ٤٩٩، \"النوادر والزيادات\" ١٤/ ٢٥٤.\n(^٢) \"الأم\" ٧/ ١٣٧.\n(^٣) \"الموطأ\" ص ٥٩٧.","vol":"29","page":54},{"text":"خامسها:\nهذا الحديث يرد قول أهل الظاهر، ويكشف عليهم في إنكارهم العلل والمعاني، وقولهم: إن الحكم للأسماء خاصة؛ لأنه - ﵇ - علل الاستئذان أنه إنما جعل من أجل البصر، فدل ذلك على أنه - ﵇ - أوجب أشياء وحظر أشياء؛ من أجل معان علق التحريم بها. ومن أبى هذا رد نص السنن، وقد ورد القرآن بمثل هذا كثيرًا من قوله تعالى: ﴿وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ﴾ [الأنبياء: ٣١]، وقوله: ﴿مَا أَفَاءَ اللهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى﴾، إلى قوله: ﴿كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ﴾ [الحشر: ٧]، وقوله: ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللهِ حُجَّةٌ﴾ [النساء: ١٦٥] وقوله: ﴿ذَلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا﴾ [سبا: ١٧] في مواضع كثيرة تطول، فلا يلتفت إلى من يخالف ذلك.","vol":"29","page":55},{"text":"<span data-type='title' id=toc-3765>١٢ - باب زِنَا الْجَوَارِحِ دُونَ الْفَرْجِ</span>\n٦٢٤٣ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمْ أَرَ شَيْئًا أَشْبَهَ بِاللَّمَمِ مِنْ قَوْلِ أَبِي هُرَيْرَةَ. حَدَّثَنِي مَحْمُودٌ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا رَأَيْتُ شَيْئًا أَشْبَهَ بِاللَّمَمِ مِمَّا قَالَ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: «إِنَّ اللهَ كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذَلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ الْمَنْطِقُ، وَالنَّفْسُ تَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ كُلَّهُ وَيُكَذِّبُهُ». [٦٦١٢ - مسلم: ٢٦٥٧ - فتح ١١/ ٢٦]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -: لَمْ أَرَ شَيْئًا أَشْبَهَ بِاللَّمَمِ مِنْ قَوْلِ أَبِي هُرَيْرَةَ. وفي لفظ: مَا رَأَيْتُ شَيْئًا أَشْبَهَ بِاللَّمَمِ مِمَّا قَالَ أَبُو هُرَيْرَةَ عَنِ رسول الله - ﷺ -: \"إِنَّ اللهَ كَتَبَ عَلَى ابن آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذَلِكَ لَا مَحَالَةَ، فَزِنَا العَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ المَنْطِقُ، وَالنَّفْسُ تَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ كُلَّهُ (أوَ يُكَذِّبُهُ) (^١) \".\nمعنى: كتب: قدر، فلا تخلُّصَ منه.\nوقوله: (\"والفرج يصدق ذلك ويكذبه\") احتج به أشهب أنه إذا قال: زنى (يدك أو رجلك أنه لا حدَّ عليه، وخالفه ابن القاسم، وقال الشافعي إذا قال: زنت) (^٢) يدك تحد. وقال بعض أصحابنا: لا يحد، قال الخطابي: لأن الأفعال من فاعلها تضاف إلى الأيدي، كقوله: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ [الشورى: ٣٠] (^٣).\n_________\n(^١) كذا في الأصل وفي \"اليونينية\" ٨/ ٥٤: (ويكذبه) وفي هامشها: (أو يكذبه) وورمز فوقها لأبي ذر عن الكشميهني.\n(^٢) من (ص ٢).\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٣١.","vol":"29","page":56},{"text":"ولم يختلف إذا قال: زنى فَرْجُكَ أنه يحد له.\nومعنى: (\"لا محالة\"): لا حيلة للتخلص من إدراك ما كتب عليه.\nفصل:\nزنا العين فيما زاد على النظرة الأولى التي لا تملك مما تستديم النظر إليه على سبيل اللذة والشهوة، وكذلك زنا المنطق فيما يلتذ به من محادثة من لا يحل له ذلك منه، وزنا النفس تمنِّي ذلك وتشهِّيه، فهذا كله يسمى زنًا؛ لأنه من دواعي زنا الفرج.\nقال المهلب: وكل ما كتبه الله على ابن آدم فهو سابق في علم الله، لا بد أن يدركه المكتوب وأن الإنسان لا يملك دفع ذلك عن نفسه غير أن الله تفضل على عباده وجعل ذلك لممًا وصغائر، لا يطلب بها عباده إذا لم يكن للفرج تصديق، فإذا أصدقها الفرج كان ذلك من الكبائر؛ رفقًا من الله بعباده؛ ورحمة لهم، لما جبلهم عليه من ضعف الخلقة ولو آخذ عباده باللمم، أو ما دونه من حديث النفس، لكان ذلك عدلًا منه في عباده وحكمةً، لا يُسأل عما يفعل وله الحجة البالغة، لكن قبل منهم اليسير وعفا لهم عن الكثير؛ تفضلًا منه وإحسانًا.","vol":"29","page":57},{"text":"<span data-type='title' id=toc-3766>١٣ - باب التَّسْلِيمِ وَالاِسْتِئْذَانِ ثَلَاثًا</span>\n٦٢٤٤ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا عَبْدُ اللهِ بْنُ الْمُثَنَّى، حَدَّثَنَا ثُمَامَةُ بْنُ عَبْدِ اللهِ، عَنْ أَنَسٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا سَلَّمَ سَلَّمَ ثَلَاثًا، وَإِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا. [انظر: ٩٤ - فتح ١١/ ٢٦]\n\n٦٢٤٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا يَزِيدُ بْنُ خُصَيْفَةَ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: كُنْتُ فِي مَجْلِسٍ مِنْ مَجَالِسِ الأَنْصَارِ، إِذْ جَاءَ أَبُو مُوسَى كَأَنَّهُ مَذْعُورٌ، فَقَالَ: اسْتَأْذَنْتُ عَلَى عُمَرَ ثَلَاثًا، فَلَمْ يُؤْذَنْ لِي فَرَجَعْتُ، فَقَالَ: مَا مَنَعَكَ؟ قُلْتُ: اسْتَأْذَنْتُ ثَلَاثًا، فَلَمْ يُؤْذَنْ لِي فَرَجَعْتُ، وَقَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا اسْتَأْذَنَ أَحَدُكُمْ ثَلَاثًا فَلَمْ يُؤْذَنْ لَهُ، فَلْيَرْجِعْ». فَقَالَ: وَاللهِ لَتُقِيمَنَّ عَلَيْهِ بِبَيِّنَةٍ، أَمِنْكُمْ أَحَدٌ سَمِعَهُ مِنَ النَّبِيِّ - ﷺ -؟ فَقَالَ أُبَيُّ بْنُ كَعْبٍ: وَاللهِ لَا يَقُومُ مَعَكَ إِلاَّ أَصْغَرُ الْقَوْمِ. فَكُنْتُ أَصْغَرَ الْقَوْمِ، فَقُمْتُ مَعَهُ فَأَخْبَرْتُ عُمَرَ أَنَّ النَّبِيَّ - ﷺ - قَالَ ذَلِكَ. وَقَالَ ابْنُ الْمُبَارَكِ: أَخْبَرَنِي ابْنُ عُيَيْنَةَ، حَدَّثَنِي يَزِيدُ، عَنْ بُسْرٍ، سَمِعْتُ أَبَا سَعِيدٍ بِهَذَا. [انظر: ٢٠٦٢ - مسلم: ٢١٥٣ - فتح ١١/ ٢٦]\nذكر فيه حديث أَنَسٍ - ﵁ - أَنَّه - ﷺ - كَانَ إِذَا سَلَّمَ سَلَّمَ ثَلَاثًا، وَإِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا.\nوحديث بُسْرِ بْنِ سَعِيدٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: كُنْتُ فِي مَجْلِسٍ مِنْ مَجَالِسِ الأَنْصَارِ، إِذْ جَاءَ أَبُو مُوسَى كَأَنَّهُ مَذْعُورٌ، فَقَالَ: اسْتَأْذَنْتُ عَلَى عُمَرَ ثَلَاثًا، فَلَمْ يُؤْذَنْ لِي .. الحديث.\nوَقَالَ ابن المُبَارَكِ: أَخْبَرَنِي ابن عُيَيْنَةَ، حَدَّثَنِي يَزِيدُ بن خصيفة، عَنْ بُسْرٍ، سَمِعْتُ أَبَا سَعِيدٍ بهذا.\nوهذا أخرجه ابن المبارك في كتاب البر والصلة بهذا، وقد أسلفت الكلام عليه، وتكراره - ﵇ - الكلمة يحتمل أن يكون تأكيدًا، وأن يكون","vol":"29","page":58},{"text":"عَلِم أو شَكَّ هل فهم عنه، فكرر الثانية فزاد الثالثة؛ لاستحبابه الوتر، وقد أسلفنا حكمة تكراره السلام ثلاثًا.\nقال المهلب: ذلك للمبالغة في الإفهام (والإسماع) (^١) وقد أورد الله ذلك في القرآن فكرر القصص والأخبار والأوامر، ليفهم عباده أن يتدبر السامع في الثانية والثالثة ما لم يتدبر في الأولى؛ وليرسخ ذلك في قلوبهم، والحفظ: إنما هو بتكرير الدراسة للشيء المرة بعد المرة، وقد كان - ﵇ - يقول الشيء المرة الواحدة، وقول أنس: (كان إذا تكلم الكلمة أعادها ثلاثًا). يريد: في أكثر أمره، وأخرج الحديث مخرج العموم، والمراد به الخصوص.\nفصل:\nاختلف العلماء في قوله - ﵇ -: \"الاستئذان ثلاث\" (^٢):\nفقالت طائفة: معنى قوله: \"فإن أذن له وإلا فليرجع\" إن شاء، وإن شاء زاد على الثلاث لا أنه بواجب عليه أن يرجع.\nقال ابن نافع: لا بأس إن عرفت أحدًا أن تدعوه أن يخرج إليك، وتنادي به ما بدا لك. وروى ابن وهب عن مالك قال: الاستئذان ثلاثًا، لا أحب لأحد أن يزيد عليها، إلا من علم أنه لم يسمع فلا بأس أن يزيد (^٣). وظاهر حديث أبي موسى يرده؛ لأن أبا موسى حمله على أنه لا يزاد على الثلاث مرات، وذلك يكفي معناه عن رسول الله - ﷺ -، ولو كان عند أبي موسى أنه يجوز الزيادة على الثلاثة لكان مخالفًا لمذهب عمر، ولم يحتج أبو موسى أن ينزع بقوله:\n_________\n(^١) من (ص ٢).\n(^٢) كذا لفظه عند مسلم (٢١٥٣) كتاب: الآداب، باب: الاستئذان.\n(^٣) \"الذخيرة\" ١٣/ ٢٩٥.","vol":"29","page":59},{"text":"\"الاستئذان ثلاث\" حتى أنكر عليه عمر ترك الزيادة عليها، وقد زعم قوم من أهل البدع أن طلب عمر أن يأتيه بمن سمع ذلك من رسول الله - ﷺ - يدل أن مذهب عمر رد قبول خبر الواحد العدل، وقد سلف رده، وهو خطأ في التأويل وجهل بمذهب غيره من السلف. وقد جاء في بعض طرق هذا الحديث أن عمر قال لأبي موسى: أما إني لم أتهمك ولكني أردت ألا يتجرأ الناس على الحديث عن رسول الله - ﷺ - (^١).\nففيه من الفقه: التثبت في خبر الواحد؛ لما يجوز عليه من السهو وغيره، وحكم عمر في خبر الواحد أشهر من أن يخفى؛ قد قبل خبر الضحاك بن سفيان وحده في ميراث المرأة من دية زوجها (^٢)، وقبل خبر حمل بن مالك الهذلي الأعرابي أن في دية الجنين غرة عبد أو أمة (^٣)، وقبل\n_________\n(^١) رواه أبو داود (٥١٨٣ - ٥١٨٤).\n(^٢) رواه أبو داود (٢٩٢٧)، والترمذي (١٤١٥، ٢١١٠)، وابن ماجه (٢٦٤٢)، وأحمد ٢/ ٤٥٢ من طريق سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، قال: كان عمر بن الخطاب يقول: الدية للعاقلة ولا ترت المرأة من دية زوجها شيئًا. حتى قال له الضحاك بن سفيان: كتب إليَّ رسولُ الله - ﷺ -: أن أورث امرأة أشيم الضبابي من دية زوجها. فرجع عمر. وهو حديث صححه الألباني في \"صحيح أبي داود\" (٢٥٩٩) وانظر \"الإرواء\" (٢٦٤٩).\n(^٣) رواه أبو داود (٤٥٧٢)، والنسائي ٨/ ٢١ - ٢٢، وابن ماجه (٢٦٤١)، وأحمد ١/ ٣٦٤ من طريق عمرو بن دينار أنه سمع طاوسًا، عن ابن عباس، عن عمر أنه سأل عن قضية النبي - ﷺ - في ذلك، فقام حمل بن مالك بن النابغة، فقال: كنت بين امرأتين، فضربت إحداهما الأخرى بمسطح فقتلتها وجنينها، فقضى رسول الله في جنينها بغرة وأن تقتل.\nوالحديث صححه ابن حبان ١٣/ ٣٧٨ (٦٠٢١). وقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٣٤٣٩): إسناده صحيح.\nوكذا صحح إسناده الشيخ الألباني في \"صحيح ابن ماجه\" (٢١٣٦).","vol":"29","page":60},{"text":"خبر عبد الرحمن بن عوف في الجزية (^١)، وفي الطاعون (^٢)، ولا يشك ذو لبٍّ أن أبا موسى أشهر في العدالة من الأعرابي الهذلي، وقد قال في حديث السقيفة: إني قائل مقالة، فمن حفظها ووعاها فليحدث بها (^٣). فكيف يأمر من سمع قوله أن يُحدِّث به، وينهى عن الحديث عن رسول الله - ﷺ - ولا يقبل خبر الواحد هذا لا يقوله إلا المعاند أو الجاهل.\nوفيه: أن العالم المتبحر قد يخفى عليه من العلم من يعلمه من هو دونه، والإحاطة لله وحده. وقيل: إنما رد عليه عمر التحديد ثلاثًا، وأما نفس الاستئذان ففي القرآن ﴿لَا تَدْخُلُوا بُيُوتًا﴾.\nفصل:\nقوله: (كأنه مذعور) أي: فجع. وقول أبي سعيد: (وأخبرت عمر أنه - ﵇ - قال ذلك). قال الداودي: روى أبو سعيد حديث الاستئذان عن أبي موسى وهو شهد له عند عمر، وقال: معناه أنه أدى إلى عمر ما قال أهل المجلس، لم يحدث بعد ذلك عن أبي موسى ثم نسي أسماءهم ويحفظ قول أبي موسى؛ لأنه صاحب القصة، وهذا كله مخالف لما في البخاري من إخباره عمر أنه - ﵇ - قاله.\n_________\n(^١) سلف برقم (٣١٥٦ - ٣١٥٧).\n(^٢) سلف برقم (٥٧٢٩)، ورواه مسلم (٢٢١٩).\n(^٣) انظر ما سيأتي مطولًا برقم (٦٨٣٠).","vol":"29","page":61},{"text":"<span data-type='title' id=toc-3767>١٤ - باب إِذَا دُعِيَ الرَّجُلُ فَجَاءَ، هَلْ يَسْتَأْذِنُ</span>؟\nوقَالَ سَعِيدٌ: عَنْ قَتَادَةَ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَة ﵁، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"هُوَ إِذْنُهُ\".\n\n٦٢٤٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عُمَرُ بْنُ ذَرٍّ. وَحَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عُمَرُ بْنُ ذَرٍّ، أَخْبَرَنَا مُجَاهِدٌ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: دَخَلْتُ مَعَ رَسُولِ اللهِ - ﷺ -، فَوَجَدَ لَبَنًا فِي قَدَحٍ فَقَالَ: «أَبَا هِرٍّ، الْحَقْ أَهْلَ الصُّفَّةِ فَادْعُهُمْ إِلَيَّ». قَالَ: فَأَتَيْتُهُمْ فَدَعَوْتُهُمْ، فَأَقْبَلُوا فَاسْتَأْذَنُوا فَأُذِنَ لَهُمْ، فَدَخَلُوا. [انظر: ٥٣٧٥ - فتح ١١/ ٣١]\nوهذا أخرجه أبو جعفر في \"مشكله\" عن أبي إبراهيم (^١) إسماعيل ابن يحيى، عن المعتمر، عن ابن عيينة، عن سعيد به ثم قال: وفي لفظ: \"إذا دعي أحدكم فجاء مع الرسول فذاك إذن له\". قال: وحديث أبي هريرة الآتي بعده لا تعارض فيه؛ لأن معنى الأول أن المرسل فيه أتى مع الرسول فأغناه سلام الرسول واستئذانه عن السلام والاستئذان؛ لأن المرسل كما أرسله عنه فقد آذنه أن يحييه به، فكان استئذانه استئذانًا له، فإذا دخل سلم سلام الملاقاة.\nومعنى الحديث الثاني أن أهل الصفة قدموا على رسول الله - ﷺ - دون أبي هريرة، فلم يكن لهم بد من السلام والاستئذان وذلك بين؛ لأنه قال: (فجاء) (^٢) ولم يقل: فجئنا. فافترق المعنى بين الحديثين (^٣).\n_________\n(^١) في هامش الأصل: هذا هو المزني صاحب الإمام الشافعي، ورأيت بخط ابن عبد الهادي أن المزني خال الطحاوي، والله أعلم.\n(^٢) في (ص ٢): (فجاءوا).\n(^٣) \"شرح مشكل الآثار\" ٤/ ٢٦١ - ٢٦٢ بتصرف.\nوتعليق الباب وصله الطحاوي ٤/ ٢٥٩ (١٥٨٧)، وأبو داود (٥١٩٠)، وأحمد ٢/ ٥٣٣، والبخاري في \"الأدب المفرد\" (١٠٧٥)، والبيهقي ٨/ ٣٤٠ من طريق =","vol":"29","page":62},{"text":"ثم ذكر فيه حديث أَبِي هُرَيْرَةَ قَالَ: دَخَلْتُ مَعَ رَسُولِ اللهِ - ﷺ -، فَوَجَدَ لَبَنًا فِي قَدَحٍ فَقَالَ: \"أَبَا هِرٍّ، الحَقْ أَهْلَ الصُّفَّةِ فَادْعُهُمْ (لِيْ) (^١) \". قَالَ: فَأَتَيْتُهُمْ فَدَعَوْتُهُمْ، فَأَقْبَلُوا فَاسْتَأْذَنُوا فَأُذِنَ لَهُمْ، فَدَخَلُوا.\nقال المهلب: إذا دعي وأتى مجيبًا له ولم تتراخ المدة، فهذا دعاؤه إذنه، وإذا دعي وأتى في غير حين الدعاء فإنه يستأذن، وكذا إذا دعي إلى موضع لم يعلم أن به أحدًا مأذونًا له في الدخول أنه لا يدخل حتى يستأذن، فإن كان فيه آخر مأذونا له (في الدخول أنه لا يدخل حتى يستأذن، فإن كان فيه آخر مأذونا له فدعوا) (^٢) قبله، فلا بأس أن يدخل بالدعوة وإن تراخت الدعوة وكان بين ذلك زمن يمكن الداعي أن يخلو في أمره أو يتصدى لبعض شأنه، أو ينصرف أهل داره،\n_________\n= سعيد، عن قتادة، عن أبي رافع، عن أبي هريرة مرفوعًا: \"إذا دعي أحدكم إلى طعام فجاء مع الرسول فإن ذلك له إذن\".\nوسعيد هو ابن أبي عروبة، كذا جاء مصرحًا باسمه عند الطحاوي.\nقال أبو داود: قتادة لم يسمع من أبي رافع شيئًا.\nقال الحافظ في \"الفتح\" ١١/ ٣١ - ٣٢: قد ثبت سماعه منه في الحديث الذي سيأتي في البخاري في كتاب: التوحيد، من رواية سليمان التيمي عن قتادة أن أبا رافع حدثه. اهـ.\nقلت: سيأتي برقم (٧٥٥٤).\nوقال في \"التهذيب\" ٣/ ٤٢٩: وكأنه -أي: أبو داود- يعني حديثًا مخصوصًا وإلا ففي \"صحيح البخاري\" تصريح بالسماع منه. وكذا قال في \"التغليق\" ٥/ ١٢٣. والحديث صححه الألباني في \"الأدب المفرد\" (١٠٧٥) وفي \"الإرواء\" (١٩٥٥). ويشهد له ما روي عن أبي هريرة -أيضًا- مرفوعًا: \"رسول الرجل إلى الرجل إذنه\". وهو حديث صحيح تقدم تخريجه في حديث (٢٠٦٢) فراجعه.\n(^١) كذا في الأصل. وفي اليونينية ٨/ ٥٥ (إلى) ليس عليها تعليق.\n(^٢) من (ص ٢).","vol":"29","page":63},{"text":"فلا يفتات بالدعوة على الدخول حتى يستأذن؛ لحديث أبي هريرة. هذا وجه تأويل الحديثين.\nوعبارة ابن التين: قوله: \"إذا دعي فهو إذنه\" وفي حديث أبي هريرة أنهم استأذنوا، لعل الأول علم أنه ليس عنده من يستأذن لأجله، والثاني يحتمل أن يكون دخل عليه، والأخذ بالاستئذان أحوط.\nفرع:\nاختلف في استئذان الرجل على أهله وجاريته فقال القاضي في \"المعونة\": لا؛ لأن أكثر ما في ذلك أن يصادفهما مكشوفتين (^١). وخالف في \"تلقينه\" فعمم.\nفائدة:\nروى ابن أبي شيبة في \"مصنفه\" عن ربعي قال: حدثني رجل أنه استأذن على رسول الله - ﷺوهو في بيت، فقال: أألج؟ فقال لخادمه: \"اخْرُج إلى هذا فَعَلِّمْهُ الاستئذان، وقيل له: قل: السلام عليكم، أأدخُلُ؟ \".\nوعن أبي أيوب قلت: يا رسول الله، هذا السلام، فما الاستئذان؟ فقال: \"يتكلم الرجل بتسبيحة أو بتكبيرة أو بتحميدة أو يتنحنح ويؤذن أهل البيت\".\nوعن الحارث، عن (عبد الرحمن) (^٢) بن نجي، عن علي - ﵁ -: كان لي من رسول الله - ﷺ - مدخل بالليل ومدخل بالنهار، فكنت إذا أتيته وهو يصلي تنحنح لي.\n_________\n(^١) \"المعونة\" ٢/ ٥٧٩.\n(^٢) في (ص ٢): (عبد الله). وهو الصواب.","vol":"29","page":64},{"text":"وقال زيد بن أسلم: بعثني أبي إلى عبد الله بن عمر فقلت: أألج؟ فقال: لا تقل كذا، ولكن قل: السلام عليكم فإذا قيل: عليكم، فأدخل (^١).\nوقال أبو الزبير: سألت جابرًا عن الرجل يستأذن عليّ ولا يسلم آذن؟ فقال: أكرهه والناس يفعلونه.\nوقال أبو هريرة: لا تأذنوا حتى تؤذنوا بالسلام.\nوقال ابن مسعود: إذا دعيت فهو إذنك، فسلم ثم ادخل، وقال ابن (يزيد) (^٢) استأذن رجل على رجل من الصحابة وهو قائم على الباب فقال: أأدخل، ثلاث مرات، وهو ينظر (إليه) (^٣) فلم يأذن له، فقال: السلام عليكم أأدخل؟ قال: نعم، ثم قال: لو أقمت إلى الليل وأنت تقول: أأدخل ما أذنت لك (^٤).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٢٤٣ - ٢٤٤ (٢٥٦٦٣، ٢٥٦٦٥ - ٢٥٦٦٧).\n(^٢) كذا بالأصل، وفي \"المصنف\" ٥/ ٢٥٧ (٢٥٨٢٠): بريدة وهو الصواب.\n(^٣) من (ص ٢).\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ٢٥٧ (٢٥٨١٧ - ٢٥٨٢٠).","vol":"29","page":65},{"text":"<span data-type='title' id=toc-3768>١٥ - باب التَّسْلِيمِ عَلَى الصِّبْيَانِ</span>\n٦٢٤٧ - حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنْ سَيَّارٍ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ مَرَّ عَلَى صِبْيَانٍ فَسَلَّمَ عَلَيْهِمْ وَقَالَ: كَانَ النَّبِيُّ - ﷺ - يَفْعَلُهُ. [مسلم: ٢١٦٨ - فتح ١١/ ٣٢]\nذكر فيه حديث شُعْبَةَ، عَنْ سَيَّارٍ، عَنْ ثَابِتٍ البُنَانِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ مَرَّ عَلَى صِبْيَانٍ فَسَلَّمَ عَلَيْهِمْ وَقَالَ: كَانَ النَّبِيُّ - ﷺ - يَفْعَلُهُ.\nوسيار هذا هو ابن أبي سيار وردان بن الحكم العنزي الواسطي، أخو مساور الوراق لأمه، مات سنة اثنتين وعشرين ومائة، وروى شعبة أيضًا عن سيار بن سلامة أبي المنهال، وقد اتفقا عليهما.\nوسلامه - ﵇ - عليهم من خلقه العظيم وأدبه (الشديد) (^١) وتواضعه.\nوفيه: تدريب لهم على تعليم السنن، ورياضة لهم على آداب الشريعة؛ ليبلغوا حد التكليف، وهم متأدبون بآداب الإسلام، وقد كان - ﵇ - يمازحهم ويداعبهم؛ ليقتدى به في ذلك، فما فعل شيئًا وإن صغر إلا ليسن لأمته الاقتداء لأثره، وفي ممازحته لهم تذليل للنفس على التواضع ونفي التكبر عنها.\n_________\n(^١) في الأصل: (الشريف).","vol":"29","page":66},{"text":"<span data-type='title' id=toc-3769>١٦ - باب تَسْلِيمِ الرِّجَالِ عَلَى النِّسَاءِ، وَالنِّسَاءِ عَلَى الرِّجَالِ</span>\n٦٢٤٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ قَالَ: كُنَّا نَفْرَحُ يَوْمَ الْجُمُعَةِ. قُلْتُ: وَلِمَ؟ قَالَ: كَانَتْ لَنَا عَجُوزٌ تُرْسِلُ إِلَى بُضَاعَةَ -قَالَ ابْنُ مَسْلَمَةَ: نَخْلٍ بِالْمَدِينَةِ- فَتَأْخُذُ مِنْ أُصُولِ السِّلْقِ فَتَطْرَحُهُ فِي قِدْرٍ، وَتُكَرْكِرُ حَبَّاتٍ مِنْ شَعِيرٍ، فَإِذَا صَلَّيْنَا الْجُمُعَةَ انْصَرَفْنَا وَنُسَلِّمُ عَلَيْهَا، فَتُقَدِّمُهُ إِلَيْنَا، فَنَفْرَحُ مِنْ أَجْلِهِ، وَمَا كُنَّا نَقِيلُ وَلَا نَتَغَدَّى إِلاَّ بَعْدَ الْجُمُعَةِ. [انظر: ٩٣٨ - مسلم: ٨٥٩ - فتح ١١/ ٣٣]\n\n٦٢٤٩ - حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَا عَائِشَةُ، هَذَا جِبْرِيلُ يَقْرَأُ عَلَيْكِ السَّلَامَ». قَالَتْ: قُلْتُ: وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللهِ، تَرَى مَا لَا نَرَى. تُرِيدُ رَسُولَ اللهِ - ﷺ -. تَابَعَهُ شُعَيْبٌ. وَقَالَ يُونُسُ وَالنُّعْمَانُ، عَنِ الزُّهْرِيِّ: وَبَرَكَاتُهُ. [انظر: ٣٢١٧ - مسلم: ٢٤٤٧ - فتح ١١/ ٣٣]\nذكر فيه حديث سَهْل بن سعد - ﵁ - قَالَ: كُنَّا نَفْرَحُ بيَوْمَ الجُمُعَةِ. قُلْتُ: وَلِمَ؟ قَالَ: كَانَتْ لَنَا عَجُوزٌ تُرْسِلُ إِلَى بُضَاعَةَ -قَالَ ابن مَسْلَمَةَ يعني: عبد الله: نَخْلٍ بِالْمَدِينَةِ- فَتَأْخُذُ مِنْ أُصُولِ السِّلْقِ فَتَطْرَحُهُ فِي قِدْرٍ، وَتُكَرْكِرُ حَبَّاتٍ مِنْ شَعِيرٍ، فَإِذَا صَلَّيْنَا الجُمُعَةَ انْصَرَفْنَا فنُسَلِّمُ عَلَيْهَا، فَتُقَدِّمُهُ إِلَيْنَا، فَنَفْرَحُ مِنْ أَجْلِهِ، وَمَا كُنَّا نَقِيلُ وَلَا نتَغَدى إِلَّا بَعْدَ الجُمُعَةِ.\nوقد سلف.\nومعنى: (تكركر): تطحن؛ لتكرار عود الرحا، والكركرة: صوت يردده الإنسان في جوفه كالجرجرة للرحا.\nقال صاحب \"الأفعال\": الكركرة: تصريف الرياح للسحاب إذا","vol":"29","page":67},{"text":"جمعته بعد تفرق، وتكركر السحاب إذا تراد في الهواء (^١). والكركرة في الضحك مثل القرقرة، وأصله تكرر من التكرير، قاله الجوهري (^٢)، وقال الخطابي: بالكاف أكثر من القاف في الضحك (^٣).\nوحديث مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَا عَائِشَةُ، هذا جِبْرِيلُ يَقْرَأُ عَلَيْكِ السَّلَامَ\". قَالَتْ: قُلْتُ: - وَعليه السلام وَرَحْمَةُ اللهِ، تَرى مَا لَا نَرى. تُرِيدُ رَسُولَ اللهِ - ﷺ -. تَابَعَهُ شُعَيْبٌ. وَقَالَ يُونُسُ وَالنُّعْمَانُ، عَنِ الزُهْرِيِّ: وَبَرَكَاتُهُ.\nوقد سلف قريبًا (^٤)، والنعمان: هو ابن راشد الرقي، وأسنده الإسماعيلي من حديث إبراهيم أبي إسحاق الشامي: ثنا ابن المبارك، فذكره بلفظ: وبركاته. ثم قال: وقاله ابن وهب عن يونس وعقيل وعبيد الله بن أبي زياد كلهم قال: وبركاته.\nقال المهلب: السلام على النساء جائز إلا على الشابات منهن؛ فإنه يخشى أن يكون في مكالمتهن بذلك خائنة الأعين أو سرعة شيطان، وفي رَدِّهِنَ من الفتنة مما خيف من ذلك أن يكون ذريعه توقف عنه؛ إذ ليس ابتداؤه مفترضًا، وإنما المفترض منه الرد، وأما المتجالات والعجائز فهو حسن؛ إذ ليس فيه خوف ذريعة، هذا قول قتادة، وإليه ذهب مالك (^٥) وطائفة من العلماء.\n_________\n(^١) \"الأفعال\" لابن القطاع ٣/ ١٠٩.\n(^٢) \"الصحاح\" ٢/ ٨٠٥.\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٣٢.\n(^٤) برقم (٦٢٠١).\n(^٥) \"المعونة\" ١٣/ ٢٩١.","vol":"29","page":68},{"text":"وقال الكوفيون: لا يسلم الرجل على النساء إذا لم يكن منهن ذوات محارم، وقالوا: لما سقط عن النساء الأذان والإقامة والجهر بالقراءة في الصلاة سقط عنهن رد السلام فلا يُسَلَّم عليهن (^١).\nقلت: الإقامة مستحبة عندنا على المشهور. وقال ابن وهب: بلغني عن ربيعة أنه قال: ليس على النساء التسليم على الرجال ولا عكسه.\nوروى أبو نعيم من حديث بكار بن تميم عن مكحول عن واثلة مرفوعًا: \"يسلم الرجال على النساء، ولا تسلم النساء على الرجال\".\nوحجة مالك ومن وافقه حديث الباب أنهم كانوا يسلمون على العجوز يوم الجمعة مع رسول الله - ﷺ - ولم تكن ذات محرم منهم، وحديث عائشة - ﵂ - أنه - ﵇ - بلَّغها سلام جبريل، وفي ذلك أعظم الأسوة والحجة.\nوحاصل مذهبنا أن سلامها على الرجل إن كانت زوجته أو جاريته أو محرمًا من محارمه فهي معه كالرجل يستحب لكل واحد منهما ابتداء الآخر بالسلام، ويجب على الآخر الرد، وإن كانت أجنبية فإن كانت جميلة يخاف الافتتان بها فلا يسلم عليها الرجل، وإن سلم لم يجز لها رد الجواب. ولم تسلم هي عليه ابتداء، فإن سلمت لم تستحق جوابًا، فإن أجابها كره له، وإن كانت ممن لا يفتتن بها جاز أن تسلم على الرجل، وعلى الرجل رد السلام عليها فإن كن النساء جماعة فسلم عليهن الرجل، أو كان الرجال جماعة فسلموا على المرأة الواحدة جاز؛ إذا لم يخف عليهن، ولا عليه، ولا عليهم فتنة.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٢٨.","vol":"29","page":69},{"text":"فصل:\nبضاعة: بضم الباء ويجوز كسرها، وإليه تنسب بئر بضاعة.\nقال الجوهري: بئر بضاعة الذي في الحديث يكسر ويضم (^١).\nوقوله: (وما كنا نقيل). هو ثلاثي، هو بفتح النون، ومنه قوله تعالى: ﴿أَوْ هُمْ قَائِلُونَ﴾ [الأعراف: ٤].\nفصل:\nاعترض الداودي على إدخاله حديث عائشة في الباب؛ لأن الملائكة لا يقال لهم: رجال ولا نساء، ولكن الله (خاطبهم) (^٢) بالتذكير.\nفصل:\nفيه: أن المسلم عليه أن يرده أكثر، وقد سلف في قوله: ﴿فَحَيُّوا بِأَحْسَنَ مِنْهَا﴾ [النساء: ٨٦]. وفي حديث عائشة - ﵂ - دلالة على أن من بلغ إليه سلام غائب أن يرد - ﵇ - كما يرد على الحاضر.\nفصل:\nقال الإسماعيلي: فيه بيان أن بئر بضاعة هي بئر ببستان، وأن ما يطرح فيها لا يكون في بئر؛ لأنها تمتلئ سريعا، ولكن يطرح في البستان فيجري من مطر إن كان منه شيء إليها.\n_________\n(^١) \"الصحاح\" ٣/ ١١٨٧.\n(^٢) في (ص ٢): (خاطب فيهم) وفي حاشية الأصل: كذا في الأصل: خاطب فيهم.","vol":"29","page":70},{"text":"<span data-type='title' id=toc-3770>١٧ - باب إِذَا قَالَ: مَنْ ذَا؟ فَقَالَ: أَنَا</span>\n٦٢٥٠ - حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرًا - ﵁ - يَقُولُ: أَتَيْتُ النَّبِيَّ - ﷺ - فِي دَيْنٍ كَانَ عَلَى أَبِي، فَدَقَقْتُ الْبَابَ، فَقَالَ: «مَنْ ذَا؟». فَقُلْتُ: أَنَا. فَقَالَ: «أَنَا أَنَا». كَأَنَّهُ كَرِهَهَا. [انظر: ٢١٢٧ -\nمسلم: ٢١٥٥ - فتح ١١/ ٣٥]\nذكر فيه حديث جَابِرٍ - ﵁ -: أَتَيْتُ النَّبِيَّ - ﷺ - فِي دَيْنٍ كَانَ عَلَى أَبِي، فَدَقَقْتُ البَابَ، فَقَالَ: \"مَنْ ذَا؟ \". فَقُلْتُ: أَنَا. فَقَالَ: \"أَنَا أَنَا\". كَأَنَّهُ كَرِهَهَا.\nهذا الحديث قال به جماعة العلماء؛ لأنه لم يحصل به (تعريف) (^١)، بل والإبهام باق، والذي ينبغي أن يقول فلان باسمه، وإن قال: أنا فلان فلا بأس به، كما قالت أم هانئ حين استأذنت، فقال (: \"من هذا؟ \" فقالت: أنا أم هانئ.\nولا بأس أن يقول: أنا أبو فلان، أو القاضي فلان، أو الشيخ فلان، إذا لم يحصل التعريف بالاسم لخفائه، فالأحسن أن يقال: أنا فلان المعروف بكذا.\nوزعم ابن الجوزي أن لفظة أنا من غير أن يضاف إليها فلان تتضمن نوع كبر كأنه يقول: أنا الذي لا أحتاج أن أسمي نفسي، أو أتكبر عن تسميتها فيكره هذا أيضا.\nقال المهلب: وإنما كره قول جابر: أنا؛ لأنه ليس في ذلك بيان إلا عند من يعرف الصوت، وأما عند من يمكن أن يشتبه عليه فهو من التعصب فلذلك كرهه، وقد قال بعض الناس: ينبغي أن يكون لفظ\n_________\n(^١) في الأصل: (ولا رياه) من غير نقط، ولعل المثبت تحدث به الفائدة.","vol":"29","page":71},{"text":"الاستئذان بالسلام. وزعم أنه - ﵇ - إنما كره قول جابر: (أنا)؛ ليستأذن عليه بلفظ السلام، وقال الداودي: إنما كرهه؛ لأنه أجابه بغير ما سأله عنه؛ لأنه أراد أن يعرف ضارب الباب، وقد علم أن ثم (ضارب) (^١)، فأخبره أنه ضارب فأعنته، قال: وهذا كان قبل نزول آية الاستئذان.\nوفيه: جواز ضرب باب الحاكم، وإخراجه من داره لبعض ما يعزى إليه، ويبينه قصة كعب بن مالك وابن أبي حدرد (^٢)، وليس كما قال بعضهم أنه لا يعرض للحاكم إلا عند جلوسه.\n_________\n(^١) كذا في الأصل، والجادة: ضاربًا، ولعله رسمها على لغة ربيعة الذين يحذفون ألف التنوين في الوقف نطقًا ورسمًا، وهذا يفعله المحدثون كثيرًا.\n(^٢) سلف برقم (٤٥٧)، ورواه مسلم (١٥٥٨).","vol":"29","page":72},{"text":"<span data-type='title' id=toc-3771>١٨ - باب مَنْ رَدَّ فَقَالَ: عَلَيْكَ السَّلَامُ</span>.\nوَقَالَتْ عَائِشَةُ - ﵂ -: وعليه السلام وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ [انظر: ٦٢٤٩]. وَقَالَ النَّبِيُّ - ﷺ -: \"رَدَّ المَلَائِكَةُ عَلَى آدَمَ: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ\". [انظر: ٣٢١٧]\n\n٦٢٥١ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ نُمَيْرٍ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَجُلًا دَخَلَ الْمَسْجِدَ وَرَسُولُ اللهِ - ﷺ - جَالِسٌ فِي نَاحِيَةِ الْمَسْجِدِ فَصَلَّى، ثُمَّ جَاءَ فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «وَعَلَيْكَ السَّلَامُ، ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ». فَرَجَعَ فَصَلَّى، ثُمَّ جَاءَ فَسَلَّمَ. فَقَالَ: «وَعَلَيْكَ السَّلَامُ، فَارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ». فَقَالَ فِي الثَّانِيَةِ أَوْ فِي الَّتِي بَعْدَهَا: عَلِّمْنِي يَا رَسُولَ اللهِ. فَقَالَ: «إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغِ الْوُضُوءَ، ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ، ثُمَّ اقْرَأْ بِمَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَسْتَوِىَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا». وَقَالَ أَبُو أُسَامَةَ فِي الأَخِيرِ: «حَتَّى تَسْتَوِىَ قَائِمًا». [انظر: ٧٥٧ - مسلم: ٣٩٧ - فتح ١١/ ٣٦]\n\n٦٢٥٢ - حَدَّثَنَا ابْنُ بَشَّارٍ قَالَ: حَدَّثَنِي يَحْيَى، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي سَعِيدٌ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا». [انظر: ٧٥٧ - مسلم: ٣٩٧ - فتح ١١/ ٣٦]\nثم ساق حديث أَبِي هُرَيْرَةَ في قصة المسيء صلاته، وفيه أنه لما سلم قال: وعليكم السلام ثلاثًا. وقد سلف في موضعه.\nاختلفت الآثار في هذا الباب فروي أنه - ﵇ - قال في رد السلام: \"عليك السلام\".","vol":"29","page":73},{"text":"وقال في رد الملائكة على آدم: \"السلام عليك\" (^١).\nوفي القرآن تقديم السلام على اسم المسلَّم عليه وهو قوله: ﴿سَلَامٌ عَلَى إِلْ يَاسِينَ (١٣٠)﴾ [الصافات: ١٣٠]، و﴿سَلَامٌ على مُوسَى وَهَارُونَ (١٢٠)﴾ [الصافات: ١٢٠]، وقال في قصة إبراهيم: ﴿رَحْمَتُ اللهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ﴾ [هود: ٧٣].\nوقد صح الوجهان عن رسول الله - ﷺ - إلا أنه جرت عادة العرب بتقديم اسم المدعو عليه في الشر خاصة، كقولهم: عليه لعنة الله وغضبه، قال تعالى: ﴿وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَى يَوْمِ الدِّينِ (٧٨)﴾ [ص: ٧٨] وقال تعالى في المتلاعنين: ﴿وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ (٧)﴾ [النور: ٧] وكذا في الغضب فيه.\nوروى يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة - ﵁ - مرفوعًا: \"السلام اسم من أسماء الله (فأفشونه) (^٢) بينكم\" (^٣).\nفإن صح فالاختيار في التسليم والأدب فيه تقديم اسم الله على اسم المخلوق وإن فعل غير ذلك، وقدم اسم (السلام) (^٤) عليه على اسم الله فلم يأت محرمًا ولا خرج عليه؛ لثبوته عن رسول الله - ﷺ -.\n_________\n(^١) سلف برقم (٣٣٢٦) كتاب: أحاديث الأنبياء، باب: خلق آدم وذريته.\n(^٢) هكذا جاء في الأصل، والصواب من مصادر التخريج: فأفشوه.\n(^٣) رواه عبد الرزاق في \"المصنف\" ١١/ ١٣١ (٢٠١١٧)، ومن طريقه العقيلي في\n\"الضعفاء\" ١/ ١٤١، والطبراني في \"الأوسط\" ٣/ ٢٣١ (٣٠٠٨).\nوقال الهيثمي في \"المجمع\" (١٢٧٢٨): فيه: بشر بن رافع وهو ضعيف.\nوفي الباب عن أنس وعبد الله بن مسعود بأسانيد أقوى من إسناد حديث أبي هريرة.\nانظر: \"الصحيحة\" (١٨٤، ١٦٠٧، ١٨٩٤) فالحديث صحيح بمجموع طرقه الثلاثة.\n(^٤) في (ص ٢): (الملائكة).","vol":"29","page":74},{"text":"فصل:\nالمراد -والله أعلم- (\"بما تيسر\"): الفاتحة يدل [عليه] الرواية الأخرى الصحيحة \"اقرءوا بأم القرآن وبما تيسر غيرها معها\". فلا حجة إذن لمن لم يوجبها، كما هو رواية شاذة عن مالك والمشهور عنه وجوبها (^١)، واختلف قوله؛ هل هي في كل ركعة، أو في الصلاة، أو في جلها؟\nوفيه: وجوب الطمأنينة وهو مشهور مذهب مالك، ووقع له: إذا لم يرفع رأسه من الركوع حتى يسجد يجزئه، ونحوه لابن القاسم.\nوقوله: (وقال أبو أسامة في الأخير: \"حتى يستوي قائمًا\") يعني الجلسة الأخيرة، وقد يقال للجالس: قائم؛ قال تعالى: ﴿إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا﴾ [آل عمران: ٧٥]. قاله الداودي.\nوليس بظاهر؛ لأنه إنما علمه ركعة واحدة والذي يليها هو القيام، ويكتفى بتعليمها عن تعليم باقي الركعات، ولعل تشهده كان جيدًا فلذلك لم يعلمه له.\nفروع متعلقة بالسلام:\nلو سلم على صبي لا يجب عليه الجواب قاله المتولي، وهو ظاهرٌ لانتفاء التكليف في حقه، لكن الأدب، والمستحب له الجواب، ولو سلم الصبي على البالغ ففي الوجوب على البالغ وجهان ينبنيان على صحة إسلامه، إن قلنا: يصح فكالبالغ، وإلا فلا يجب الرد؛ نعم يستحب.\n_________\n(^١) \"المنتقى\" ١/ ١٥٤.","vol":"29","page":75},{"text":"(والأصح) (^١) عند النووي من الوجهين الرد (^٢)؛ لقوله: ﴿فَحَيُّوا﴾ [النساء: ٨٦] وهذا البناء فاسد كما ذكر الشاشي.\nولو سلم بالغ على جماعة فيهم صبي فرد الصبي وحده فالأصح لا يسقط؛ لأنه ليس أهلًا للفرض. وثانيهما: نعم، كأذانه للرجال وكصلاته على الجنازة مع وجودهم على الأصح، وصفة السلام على الصبيان: السلام عليكم يا صبيان، ذكره أبو نعيم في كتابه \"عمل اليوم والليلة\" من حديث محمد بن بكار، عن عثمان بن مطر، عن ثابت عن أنس رفعه (^٣).\nفإن سلم على شخص ثم لقيه عن قرب أعاد ثانيًا وثالثًا وأكثر، فإذا تلاقيا فسلم كل منهما على صاحبه دفعة واحدة أو أحدهما بعد الآخر فالمختار الاكتفاء، فلا يجب على أحد منهما الرد بعد، وإذا لقي إنسان آخر فقال له: وعليك السلام، قال المتولي: لا يكون سلامًا، ولا جواب؛ لأن هذِه الصيغة لا تصلح للابتداء، فإن قال: عليك أو عليكم السلام بغير واو فقطع الواحدي بأنه سلام يتحتم على المخاطب به الجواب، وإن كان قد قلب اللفظ المعتاد، وما قاله هو\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح النووي\" ١٤/ ١٤٩.\n(^٣) رواه ابن عدي في \"الكامل\" ٦/ ٢٧٨ من طريق إسماعيل الترجماني، عن عثمان ابن مطر، به، قال الحافظ في \"الفتح\" ١١/ ٣٣: عثمان واهٍ.\nقلت: لكنه توبع؛ فرواه ابن أبي شيبة ٥/ ٢٥٣ (٢٥٧٦٦)، وأحمد ٣/ ١٨٣، وابن السني في \"عمل اليوم والليلة\" (٢٢٨)، وأبو نعيم في \"الحلية\" ٨/ ٣٧٨ من طريق وكيع عن حبيب بن حجر القيسي عن ثابت، به.\nقال الألباني في \"الصحيحة\" (٢٩٥٠): إسناد صحيح رجاله ثقات رجال الشيخين غير حبيب.","vol":"29","page":76},{"text":"الظاهر وجزم به الإمام؛ لأنه يسمى سلامًا. وفيه احتمال كما في نظيره من التحلل من الصلاة، والأصح هناك نعم، ويحتمل أن يقال: إن هذا لا يستحق فيه جوابًا بكل حال لما سلف في حديث أبي جُرَيٍّ، ويحتمل أن يكون الحديث ورد في بيان الأحسن (والأكمل) (^١) ولا يكون المراد أنه ليس بسلام، وقد قال الغزالي في \"الإحياء\": يكره أن يقول ابتداءً: عليكم السلام (^٢)؛ لحديث أبي جُري، والمختار أنه لا يكره الابتداء بهذِه الصيغة، فإن ابتدأ رد الجواب.\nفروع منه أيضًا:\nالسنة البداءة بالسلام قبل كل كلام، والأحاديث الصحيحة وعمل الأمة سلفها وخلفها على توقف ذلك مشهور. وأما حديث \"السلام قبل الكلام\" زعم الترمذي أنه منكر (^٣)، والابتداء بالسلام أفضل؛ لقوله - ﵇ -: \"وخيرهما الذي يبدأ بالسلام\" (^٤) والرد أفضل منه كما سلف، وإذا كان المسلَّم عليه مشتغلًا بالبول أو الجماع ونحوه فيكره السلام عليه، فإن سلم لا يستحق جوابًا، وكذا من كان نائمًا أو ناعسًا أو مصليًّا أو مؤذنًا في حال أذانه أو إقامته، أو كان في حمام أو كان يأكل واللقمة في فيه.\nفرع:\nابتداء الذمي بالسلام حرام على الأصح، فإن سلم علينا أجبنا بعليكم من غير زيادة، وقيل: بعليك، وقيل: وعليكم السلام فقط.\n_________\n(^١) في الأصل: (والأكثر).\n(^٢) \"إحياء علوم الدين\" ٢/ ٢٠٥.\n(^٣) \"سنن الترمذي\" (٢٦٩٩). وانظر \"الضعيفة\" (١٧٣٦).\n(^٤) سلف برقم (٦٠٧٧، ٦٢٣٧)، ورواه مسلم (٢٥٦٠).","vol":"29","page":77},{"text":"وروى ابن أبي شيبة عن ابن عباس أنه كتب إلى رجل من أهل الكتاب: السلام عليك، وفي رواية كريب عنه: كتب ابن عباس إلى يهودي حبر تيماء فسلم عليه، فقال له كريب: سلمت عليه؟! فقال: إن الله هو السلام.\nوعن إبراهيم: إذا كتبت إلى اليهودي والنصراني في الحاجة فابدأه بالسلام.\nوعن محمد بن كعب: ما أرى بأسًا أن أبدأهم بالسلام قال تعالى: ﴿فَقُلْ سَلَامٌ﴾. وعن أبي أمامة أنه كان لا يمر بمسلم ولا يهودي ولا نصراني ولا صغير ولا كبير إلا بدأه بالسلام فقيل له في ذلك، فقال: أمرنا أن نفشي.\nوعن ابن عجلان أن عبد الله وأبا الدرداء وفضالة بن عبيد كانوا يبدءون أهل الشرك بالسلام، وعن ابن عجلان أيضًا عن أبي عيسى قال: من التواضع أن تبدأ بالسلام من لقيت، وعن أبي بردة أنه كتب إلى رجل من أهل الذمة فسلم عليه (^١).\nوحكى عياض عن جماعة: ابتدئوهم بالسلام للضرورة وشبهها، وهو قول علقمة والنخعي، وعن الأوزاعي وقد سئل عن مسلم مرَّ بكافر فسلم عليه، فقال: إن سلمت فقد سلم الصالحون، وإن تركت فقد ترك الصالحون (^٢).\nوسيأتي بسط ذلك قريبًا حيث ذكره البخاري.\n_________\n(^١) \"المصنف\" ٥/ ٢٥٠ - ٢٥١ (٢٥٧٣٩ - ٢٥٧٤٣، ٢٥٧٤٥).\n(^٢) \"إكمال المعلم\" ٧/ ٥٣.","vol":"29","page":78},{"text":"فرع:\nلو سلم ولم يردَّ فَيُحَالِلْهُ منه بأن يقول: أبرأته من حقي من رد السلام، أو جعلته في حل منه ويلفظ بهذا، ويقول: واجب فينبغي لك أن ترد علي لأجل إسقاط الفرض.\nفرع غريب:\nفي \"القنية\" من كتب الحنفية: لا يسلم المتفقه على أستاذه، ولو فعل لم يجب رد السلام، وكذلك الخصمان إذا سلما على القاضي، ولا يسلم على الشيخ الممازح أو المرتد أو الكذاب أو (اللاغي) (^١) ومن يسب الناسَ، ومن يسب الناسُ، وينظر في وجوه الناس في الأسواق ولا تعرف توبته، والذين جلسوا في المسجد للقراءة أو التسبيح أو لانتظار الصلاة ما جلسوا فيه لدخول الزائر عليهم فليس هذا أوان السلام فلا يسلم عليهم؛ ولهذا قالوا: لو سلم عليهم الداخل وسعهم أن يجيبوه؛ لأن السلام إنما يكره على من جلس للزيارة والتحية.\n_________\n(^١) في هامش الأصل: لعله: (اللاعب)، وما في الأصل يحتمل أيضًا، وهو الذي علم عليه.","vol":"29","page":79},{"text":"<span data-type='title' id=toc-3772>١٩ - باب إِذَا قَالَ: فُلَانٌ يُقْرِئُكَ السَّلَامَ</span>\n٦٢٥٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ قَالَ: سَمِعْتُ عَامِرًا يَقُولُ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ عَائِشَةَ - ﵂ - حَدَّثَتْهُ أَنَّ النَّبِيَّ - ﷺ - قَالَ لَهَا: «إِنَّ جِبْرِيلَ يُقْرِئُكِ السَّلَامَ». قَالَتْ: وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللهِ. [انظر: ٣٢١٧ - مسلم: ٢٤٤٧ -\nفتح ١١/ ٣٨]\nذكر فيه حديث عائشة - ﵂ - أنه - ﵇ - قال لها: \"إِنَّ جِبْرِيلَ يُقْرِئُكِ السَّلَامَ\". قَالَتْ: وَعَلَيْهِ السَّلَام وَرَحْمَةُ اللهِ.\nهذا حجة في أن من بلغ إليه سلام غائب عنه أن يرد السلام كما يرد على الحاضر. وروى أيوب، عن أبي قلابة أن رجلًا أتى سلمان الفارسي فقال: إن أبا الدرداء يقول: عليك السلام. قال: متى قدمت؟ قال: منذ ثلاث، قال: أما إنك لو لم ترد علي كانت أمانة عندك (^١).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ١٠/ ٣٩٣ (١٩٤٦٤)، ومن طريقه البيهقي في \"الشعب\" ٦/ ٤٦٥ (٨٩٢١).","vol":"29","page":80},{"text":"<span data-type='title' id=toc-3773>٢٠ - باب التَّسْلِيمِ فِي مَجْلِسٍ فِيهِ أَخْلَاطٌ مِنَ المُسْلِمِينَ وَالْمُشْرِكِينَ</span>\n٦٢٥٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ: أَخْبَرَنِي أُسَامَةُ بْنُ زَيْدٍ أَنَّ النَّبِيَّ - ﷺ - رَكِبَ حِمَارًا عَلَيْهِ إِكَافٌ تَحْتَهُ قَطِيفَةٌ فَدَكِيَّةٌ، وَأَرْدَفَ وَرَاءَهُ أُسَامَةَ بْنَ زَيْدٍ وَهْوَ يَعُودُ سَعْدَ بْنَ عُبَادَةَ فِي بَنِي الْحَارِثِ بْنِ الخَزْرَجِ -وَذَلِكَ قَبْلَ وَقْعَةِ بَدْرٍ- حَتَّى مَرَّ فِي مَجْلِسٍ فِيهِ أَخْلَاطٌ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الأَوْثَانِ وَالْيَهُودِ، وَفِيهِمْ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ، وَفِي الْمَجْلِسِ عَبْدُ اللهِ بْنُ رَوَاحَةَ، فَلَمَّا غَشِيَتِ الْمَجْلِسَ عَجَاجَةُ الدَّابَّةِ، خَمَّرَ عَبْدُ اللهِ بْنُ أُبَيٍّ أَنْفَهُ بِرِدَائِهِ ثُمَّ قَالَ: لَا تُغَبِّرُوا عَلَيْنَا. فَسَلَّمَ عَلَيْهِمُ النَّبِيُّ - ﷺ - ثُمَّ وَقَفَ فَنَزَلَ، فَدَعَاهُمْ إِلَى اللهِ وَقَرَأَ عَلَيْهِمُ الْقُرْآنَ فَقَالَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ: أَيُّهَا الْمَرْءُ، لَا أَحْسَنَ مِنْ هَذَا، إِنْ كَانَ مَا تَقُولُ حَقًّا، فَلَا تُؤْذِنَا فِي مَجَالِسِنَا، وَارْجِعْ إِلَى رَحْلِكَ، فَمَنْ جَاءَكَ مِنَّا فَاقْصُصْ عَلَيْهِ. قَالَ ابْنُ رَوَاحَةَ: اغْشَنَا فِي مَجَالِسِنَا، فَإِنَّا نُحِبُّ ذَلِكَ. فَاسْتَبَّ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْيَهُودُ حَتَّى هَمُّوا أَنْ يَتَوَاثَبُوا، فَلَمْ يَزَلِ النَّبِيُّ - ﷺ - يُخَفِّضُهُمْ، ثُمَّ رَكِبَ دَابَّتَهُ حَتَّى دَخَلَ عَلَى سَعْدِ بْنِ عُبَادَةَ فَقَالَ: «أَيْ سَعْدُ، أَلَمْ تَسْمَعْ مَا قَالَ أَبُو حُبَابٍ». يُرِيدُ عَبْدَ اللهِ بْنَ أُبَيٍّ- \"قَالَ: كَذَا وَكَذَا\" قَالَ: اعْفُ عَنْهُ يَا رَسُولَ اللهِ وَاصْفَحْ، فَوَاللهِ لَقَدْ أَعْطَاكَ اللهُ الَّذِي أَعْطَاكَ، وَلَقَدِ اصْطَلَحَ أَهْلُ هَذِهِ الْبَحْرَةِ عَلَى أَنْ يُتَوِّجُوهُ فَيُعَصِّبُونَهُ بِالْعِصَابَةِ، فَلَمَّا رَدَّ اللهُ ذَلِكَ بِالْحَقِّ الَّذِي أَعْطَاكَ شَرِقَ بِذَلِكَ، فَذَلِكَ فَعَلَ بِهِ مَا رَأَيْتَ، فَعَفَا عَنْهُ النَّبِيُّ - ﷺ -. [انظر: ٢٩٨٧ - مسلم: ١٧٩٨ - فتح ١١/ ٣٨]\nذكر فيه حديث أسامة - ﵁ - أَنَّهُ - ﵇ - رَكِبَ حِمَارًا عَلَيْهِ إِكَافٌ تَحْتَهُ قَطِيفَةٌ فَدَكِيَّةٌ .. الحديث بطوله، وفيه: فَسَلَّمَ عَلَيْهِمُ رسول الله - ﷺ - ثُمَّ وَقَفَ.\nوفيه: الإبانة أنه لا حرج على المرء في جلوسه مع قوم فيهم منافق أو كافر، وفي تسليمه عليهم إذا انتهى إليهم وهم جلوس، وذلك أنه - ﵇ - سلم على القوم الذين فيهم عبد الله بن أبي ولم يمتنع من ذلك لمكان","vol":"29","page":81},{"text":"عبد الله مع نفاقه وعداوته للإسلام وأهله إذ كان فيه من أهل الإيمان جماعة.\nوقد روي عن الحسن البصري أنه قال: إذا مررت بمجلس فيه مسلمون وكفار فسلم عليهم (^١). وذلك خلاف ما يقوله بعضُهم أنه غير جائز على من كان عن سبيل الحق منحرفًا إما لبدعة أو لضلالة من الأهواء الردية، أو ملك من ملوك الكفار كان بها. ونظمه غير سائغ، وذلك أنه لا ضلالة أشنع ولا بدعة أخبث ولا كفرًا أرجس من النفاق ولم يكن في نفاق عبد الله بن أبي يوم هذِه القصة شك.\nفإن قلت: إنه - ﵇ - إنما سلم عليه ونزل إليه يومئذٍ ليدعوَهُ إلى الله وذلك فرض عليه. قيل: لم يكن نزوله - ﵇ - ليدعوه؛ لأنه قد تقدم الدعاء منه لعبد الله بن أبي ولجماعة المنافقين في أول الإسلام فكيف يُدَعى إلى ما يظهره، وإنما نزل - ﵇ - هناك استئلافًا لهم ورفقًا بهم رجاء رجوعهم إلى الحق، وقد كان - ﵇ - يستألف بالمال فضلًا عن التحية، والكلمة الطيبة من استئلافه إذ كناه عند سعد بن عبادة فقال له سعد: (اعف عنه واصفح)، أي: لا تناصبه العداوة، كل هذا رجاء أن يراجع الإسلام.\nوقد أجاز مالك في تكنية اليهودي والنصراني، وقد روي عن السلف أنهم كانوا يسلمون على أهل الكتاب كما سلف قريبًا.\nوروى جرير عن منصور، عن إبراهيم، عن علقمة قال: كنت ردفًا لابن مسعود، فصحبنا دهقان من القنطرة إلى زرارة فأشعب له طريق واحد فيه، فقال عبد الله: أين الرجل؟ فقلت. أخذ في طريقه، فأتبعه\n_________\n(^١) رواه عبد الرزاق ١٠/ ٣٩٢ (١٩٤٦١).","vol":"29","page":82},{"text":"بصره. وقال: السلام عليكم، فقلت: يا أبا عبد الرحمن، أليس تكره أن يُبدءوا بالسلام؟ قال: نعم، ولكن حق الصحبة (^١). وكان ابن محيريز يمر على السامرة فيسلم عليهم، وقال قتادة: إذا دخلت بيوت أهل الكتاب فقل: سلام على من اتبع الهدى (^٢).\nفإن قلتَ: حديث أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"لا تبدءوا اليهود والنصارى بالسلام \" أخرجه مسلم منفردًا به (^٣).\nقلتُ: كلاهما صحيح فهذا عام والأول خاص؛ لأن فيه أنه - ﵇ - لما رأى عبد الله بن أبي وحوله رجال من قومه، تذمذم أن يجاوره، فنزل فسلم فجلس، وكان نزوله إليه (بقيادٍ تام) (^٤)، وفيه نظير ما سلف من التسليم على الدهقان وكلام إبراهيم النخعي فالأول بغير سبب يدعوكم أن تبدءوهم من قضاء دينكم، أو حاجة تعرض لكم قبلهم، أو حق صحبة في جوار أو سفر.\nفصل:\nوفيه -كما قال المهلب-: عيادة المريض على بُعد والركوب إليه، وركوب الحمر للأشراف والأنبياء.\nفصل:\nومعنى: (خمر عبد الله أنفه): غطاه، وكل مغط عند العرب فهو مخمر، ومنه: \"خمر إناءك ولو بعودٍ تعرضه عليه\" (^٥).\n_________\n(^١) \"شعب الإيمان\" ٦/ ٤٦٣.\n(^٢) \"مصنف عبد الرزاق\" ٦/ ١٢ (٩٨٤١)، ١٠/ ٢٩٢ (١٩٤٥٩).\n(^٣) مسلم (٢١٦٧).\n(^٤) كذا بالأصل.\n(^٥) سلف برقم (٥٦٢٤) عن جابر مرفوعًا.","vol":"29","page":83},{"text":"و(البحرة): القرية، وكل قرية لها نهر ماء جارٍ أو ناقع فإن العرب تسميها بحرًا، وقد قيل في قوله تعالى: ﴿ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ﴾ [الروم: ٤١]: إنه عني بالبحر الأمصار التي فيها أنهار ماء، والعرب تقول: هذِه بحرتنا، أي: بلدنا.\nوقوله: (يعصبوه) أي: يسودوه، والسيد المطاع يقال له: المعصب؛ لأنه يعصب الأمور برأسه، والتاج عندهم للملك، والعصابة للسيد المطاع. ومعنى (شَرِق بذلك): غص به، يقال: غص الرجل بالطعام، وشرق بالماء، وشجى بالعظم.\nفصل:\nفيه دليل: أنه - ﵇ - كان يقدر في ذلك الوقت على مقاومة ابن أبي، ومقاومة من يؤذيه من الأنصار بمدينتهم وموضع سلطانهم.\nفصل:\nقوله: (عبد الله بن أُبي ابن سلول) سلول: قبيلة من هوازن، وهو اسم أمهم كما ذكره الجوهري (^١). فعلى هذا لا ينصرف.\n_________\n(^١) \"الصحاح\" ٥/ ١٧٣١.","vol":"29","page":84},{"text":"<span data-type='title' id=toc-3774>٢١ - باب مَنْ لَمْ يُسَلِّمْ عَلَى مَنِ اقْتَرَفَ ذَنْبًا وَلَمْ يَرُدَّ سَلَامَهُ حَتَّى تَتَبَيَّنَ تَوْبَتُهُ، وَإِلَى مَتَى تَتَبَيَّنُ تَوْبَةُ العَاصِي</span>؟\nوَقَالَ عَبْدُ اللهِ بْنُ عَمْرٍو: لَا تُسَلِّمُوا عَلَى شَرَبَةِ الخَمْرِ.\n\n٦٢٥٥ - حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ كَعْبٍ قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حِينَ تَخَلَّفَ عَنْ تَبُوكَ: وَنَهَى رَسُولُ اللهِ - ﷺ - عَنْ كَلَامِنَا، وَآتِى رَسُولَ اللهِ - ﷺ - فَأُسَلِّمُ عَلَيْهِ، فَأَقُولُ فِي نَفْسِي: هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلَامِ أَمْ لَا؟ حَتَّى كَمَلَتْ خَمْسُونَ لَيْلَةً، وَآذَنَ النَّبِيُّ - ﷺ - بِتَوْبَةِ اللهِ عَلَيْنَا حِينَ صَلَّى الْفَجْرَ. [انظر: ٢٧٥٧ - مسلم: ٢٧٦٩ - فتح ١١/ ٤٠]\nثم ذكر فيه حديثَ كعب حين تخلف عن تبوك ونهيه عن كلامهم.\nوفيه: وَآتِي رَسُولَ اللهِ - ﷺ - فأُسَلِّمُ عَلَيْهِ، فَأَقُولُ فِي نَفْسِي: هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلَامِ أَمْ لَا؟ حَتَّى كَمَلَتْ خَمْسُونَ لَيْلَةً، وَآذَنَ النَّبِيُّ - ﷺ - بِتَوْبَةِ اللهِ عَلَيْنَا حِينَ صَلَّى الفَجْرَ.\nالشرح:\n(شَرَبَة) بفتح الشين والراء، كأنه جمع شارب مثل آكل وأكلة، ولم يجمعه اللغويون كذلك، وإنما جمعوه شارب وشرب، مثل صاحب وصحب، وجمع الشرب: شروب.\nوقوله: (وإلى متى تتبين توبة العاصي) ليس في ذلك حد محدود، ولكن معناه أنه لا تتبين توبته من ساعته ولا يومه حتى يمر عليه ما يدل على ذلك.\nوروى ابن وهب، عن يزيد بن أبي حبيب قال: لو مررت على قوم","vol":"29","page":85},{"text":"يلعبون بالشطرنج ما سلمت عليهم (^١).\nوكان سعيد بن جبير إذا مر على أصحاب (^٢) لم يسلم عليهم (^٣).\nورخص مالك في السلام على من لم يدمن اللعب بها (^٤)، وإنما يلعب بها المرة بعد المرة.\nقال الداودي: ليس ما كان من أمر كعب وصاحبيه حدًّا لذلك؛ لأنه لم يوقت لهم ذلك في أول الأمر، وإنما وقف عنه حتى شاء الله، وقد انتظر الوحي فليس يعرف توبة أحد أنها قبلت.\nفصل:\nقوله: (كملت) هو مثلث الميم، قال في \"الصحاح\": والكسر أردؤها (^٥).\nفصل:\nالمبتدع ومن اقترف ذنبًا عظيمًا ولم يتب منه، فينبغي ألا يسلم عليه ولا يرد - ﵇ -، كما ذكره البخاري وغيره من العلماء محتجين بقصة كعب، فإن اضطر إلى السلام على الظلمة سلم عليهم، وينوي أن السلام اسم من أسمائه تعالى، المعنى: الله عليكم رقيب.\nقال المهلب: ترك الكلام على العصاة -بمعنى التأديب لهم- سنة ماضية، لحديث كعب بن مالك وصاحبيه -الثلاثة الذين خلفوا- وبذلك قال كثير من أهل العلم في أهل البدع: لا يسلم عليهم أدبًا لهم.\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ٦/ ٢٤٢ - ٢٤٣ (٦٥٢٦).\n(^٢) في هامش الأصل: لعله سقط: الشطرنج.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٢٩٠ (٢٦١٦٤).\n(^٤) \"عقد الجواهر الثمنية\" ٣/ ١٣٠١.\n(^٥) \"الصحاح\" ٥/ ١٨١٣.","vol":"29","page":86},{"text":"وقد روي عن علي - ﵁ - أنه قال: لا تسلموا على مدمني الخمر، ولا على (المسيء) (^١) بأبويه، ذكره الطبري، وكذلك كان في قطع الكلام عن كعب وصاحبيه حين تخلفوا وإظهار الموجدة عليهم أبلغ في الأدب لهم، فالإعراض أدب بالغ؛ ألا ترى قوله تعالى: ﴿وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ﴾ [النساء: ٣٤].\n_________\n(^١) غير واضحة في الأصل، والمثبت أقرب لرسمها ولمعنى السياق.","vol":"29","page":87},{"text":"<span data-type='title' id=toc-3775>٢٢ - باب كَيْفَ يُرَدُّ عَلَى أَهْلِ الذِّمَّةِ السَّلَامُ</span>؟\n٦٢٥٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُرْوَةُ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: دَخَلَ رَهْطٌ مِنَ الْيَهُودِ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكَ. فَفَهِمْتُهَا فَقُلْتُ: عَلَيْكُمُ السَّامُ وَاللَّعْنَةُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَهْلًا يَا عَائِشَةُ، فَإِنَّ اللهَ يُحِبُّ الرِّفْقَ فِي الأَمْرِ كُلِّهِ». فَقُلْتُ: يَا رَسُولَ اللهِ أَوَلَمْ تَسْمَعْ مَا قَالُوا قَالَ رَسُولُ اللهِ - ﷺ -: «فَقَدْ قُلْتُ: وَعَلَيْكُمْ».\n\n٦٢٥٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا سَلَّمَ عَلَيْكُمُ الْيَهُودُ فَإِنَّمَا يَقُولُ أَحَدُهُمُ: السَّامُ عَلَيْكَ. فَقُلْ: وَعَلَيْكَ». [٦٩٢٨ - مسلم: ٢١٦٤ - فتح ١١/ ٤٢]\n\n٦٢٥٨ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا عُبَيْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ أَنَسٍ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُولُوا: وَعَلَيْكُمْ». [٦٩٢٦ - مسلم: ٢١٦٣ - فتح ١١/ ٤٢]\nذكر فيه حديث عَائِشَةَ - ﵂ -: دَخَلَ رَهْطٌ مِنَ اليَهُودِ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكَ. فَفَهِمْتُهَا فَقُلْتُ: عَلَيْكُمُ السَّامُ وَاللَّعْنَةُ. الحديث سلف. وفي آخره: \"فقد قلت: وعليكم\".\nوحديث ابْنِ عُمَرَ - ﵄ - أَنَّه - ﷺ - قَالَ: \"إِذَا سَلَّمَ عَلَيْكُمُ اليَهُودُ فَإِنَّمَا يَقُولُ أَحَدُهُمُ: السَّامُ عَلَيْكَ. فَقُلْ: وَعَلَيْكَ\".\nوحديث أَنَسِ بْنِ مَالِكٍ - ﵁ -: قَالَ رسول الله - ﷺ -: \"إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الكِتَابِ فَقُولُوا: وَعَلَيْكُمْ\".\nالشرح؛\n(السام): فسره أبو عبيد وقال: هو الموت. وتأوله قتادة على خلافه، وقال: تسأمون دينكم، وهو مصدر سئمته سآمة وسآمًا وروي مرفوعًا،","vol":"29","page":88},{"text":"ذكره بقي بن مخلد في \"تفسيره\") (^١) عن سعيد، عنه -أعني قتادة- عن أنس، أنه - ﵇ - بينما هو جالس مع أصحابه إذ أتى يهودي فسلم عليه، فردوا عليه، فقال - ﵇ -: \"هل تدرون ما قال؟ \"، قالوا: سلم يا رسول الله، قال: \"قال: سام عليكم. أي: تسأمون دينكم\" (^٢).\nوفي رواية: قالت: عليكم السام والذَّام (^٣)، بالدال المهملة، والمعجمة، فأما من قال بالمهملة أي: الموت الدائم، فحذفت الياء؛ لأجل السام، وبالذال المعجمة: العيب، تهمز ولا تهمز. ورواية من روى: عليكم، بغير واو، أحسن من رواية من روى بالواو، كما قاله الخطابي (^٤)؛ لأن معناه بغير واو: رددت ما قلتموه عليكم، وإذا أدخلت الواو صار المعنى: عليَّ وعليكم؛ لأن الواو حرف تشريك (^٥). وقال ابن حبيب: إذا قلت: وعليك. حققت على نفسك ما قال، ثم أشركته معك فيه، ولكن قل: عليك. كأنه رد عليه بما قال، ولعله لم يبلغه الحديث.\nوقد اختلف العلماء في رد السلام على أهل الذمة فقيل: فرض، وهذا تأويل قوله: ﴿وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ﴾ الآية [النساء: ٨٦]. قال ابن عباس وقتادة وغيرهما: هي عامة في الرد على المؤمنين والكفار. قال: وقوله: ﴿أَوْ رُدُّوهَا﴾. بقول: وعليكم. للكفار. قال ابن عباس:\n_________\n(^١) من (ص ٢).\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ١٥، وابن حبان ٢/ ٢٥٦، من طريق بن يزيد زريع، عن شعيب، عن قتادة، عن أنس به.\n(^٣) رواه مسلم (٢١٦٥/ ١١).\n(^٤) \"معالم السنن\" ٢/ ١٤٣.\n(^٥) \"غريب الحديث\" للخطابي ١/ ٣٢٢.","vol":"29","page":89},{"text":"ومن سلم عليك من خلق الله فاردد عليه ولو كان مجوسيًّا (^١).\nوروى ابن وهب عن مالك: لا ترد على اليهودي والنصراني، فإن رددت فقل: عليك (^٢).\nوروى ابن عبد الحكم عن مالك أنه يجوز تكنية اليهودي والنصراني وعيادته (^٣)، وهذا أكثر من رد السلام.\nوروى يحيى عن مالك أنه سئل عمن سلم على يهودي أو نصراني هل يستقيله ذلك؟ قال: لا (^٤).\nوقال ابن وهب: يسلم عليهما (^٥)، وتلا قوله تعالى: ﴿وَقُولُوا لِلنَّاسِ حُسْنًا﴾ [البقرة: ٨٣] واحتج بقوله تعالى: ﴿فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ﴾ [الزخرف: ٨٩].\nورد بأنه لو كان كما قال لكان سلامًا بالنصب، وإنما يعني به على اللفظ والكناية.\nوقيل: إن الآية منسوخة؛ بأية القتال، وقيل: لا يرد عليهم. والآية في أهل الإسلام خاصة عن عطاء (^٦)، ورد الشارع على اليهودي: \"وعليكم\". حجة لمن (رأى) (^٧) الرد على أهل الذمة، فسقط قول عطاء، ورواه أشهب وابن وهب عن مالك.\n_________\n(^١) رواه عنهما الطبري في \"تفسيره\" ٤/ ١٩١ (١٠٠٤٥ - ١٠٠٤٨).\n(^٢) \"المنتقى\" ٧/ ٢٨٠ - ٢٨١.\n(^٣) المصدر السابق ٣/ ٣٤٣.\n(^٤) \"الموطأ\" ٢/ ٩٦٠.\n(^٥) \"المنتقى\" ص ٥٩٥\n(^٦) الطبري ٤/ ١٩١.\n(^٧) في الأصل: (أراد).","vol":"29","page":90},{"text":"قال المهلب: وفي الحديث من الفقه جواز انخداع الرجل الشريف لمكائد أو عاص أو معارضته من حيث لا يشعر إذا رجا رجوعه وتوبته.\nوفيه: الانتصار للسلطان ووجوب ذلك على حاشيته وحشمه.\nفصل:\nحديث ابن عمر هنا بالواو، وحذفها في \"الموطأ\" (^١).\nفصل:\nفي \"المعونة\": في اختيار بعضهم أنه يرد عليهم بكسر السين، وهي الحجارة، قال: والأولى أن يقال: وعليك (^٢). والصواب أن يقال لهم: السلام على من اتبع الهدى، كما كتب الشارع إلى هرقل (^٣).\nفرع:\nسلم على من ظنه مسلمًا فبان كافرًا استحب أن يرد سلامه فيقول: رُدَّ علي سلامي، والمقصود من ذلك أن يوحشه، ويظهر له أن ليس بينهما ألفة، روي عن ابن عمر - ﵄ - أنه سلم على رجل، فقيل له: إنه يهودي. فتبعه وقال: ردَّ علي سلامي (^٤).\n_________\n(^١) \"الموطأ\" ٢/ ٩٦٠.\n(^٢) \"المعونة\" ٢/ ٥٧٢.\n(^٣) سلف أول الكتاب برقم (٧)، ورواه مسلم (١٧٧٣).\n(^٤) رواه عبد الرزاق في \"المصنف\" ١٠/ ٣٩٢ (١٩٤٥٨).","vol":"29","page":91},{"text":"<span data-type='title' id=toc-3776>٢٣ - باب مَنْ نَظَرَ فِي كِتَابِ مَنْ يُحْذَرُ عَلَى الْمُسْلِمِينَ لِيَسْتَبِينَ أَمْرُهُ</span>\n٦٢٥٩ - حَدَّثَنَا يُوسُفُ بْنُ بُهْلُولٍ، حَدَّثَنَا ابْنُ إِدْرِيسَ قَالَ: حَدَّثَنِي حُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁ - قَالَ بَعَثَنِي رَسُولُ اللهِ - ﷺ - وَالزُّبَيْرَ بْنَ الْعَوَّامِ وَأَبَا مَرْثَدٍ الْغَنَوِيَّ وَكُلُّنَا فَارِسٌ، فَقَالَ: «انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ، فَإِنَّ بِهَا امْرَأَةً مِنَ الْمُشْرِكِينَ مَعَهَا صَحِيفَةٌ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى الْمُشْرِكِينَ». قَالَ: فَأَدْرَكْنَاهَا تَسِيرُ عَلَى جَمَلٍ لَهَا حَيْثُ قَالَ لَنَا رَسُولُ اللهِ - ﷺ - قَالَ: قُلْنَا: أَيْنَ الكِتَابُ الَّذِي مَعَكِ؟ قَالَتْ: مَا مَعِي كِتَابٌ. فَأَنَخْنَا بِهَا، فَابْتَغَيْنَا فِي رَحْلِهَا فَمَا وَجَدْنَا شَيْئًا، قَالَ صَاحِبَايَ: مَا نَرَى كِتَابًا. قَالَ: قُلْتُ: لَقَدْ عَلِمْتُ مَا كَذَبَ رَسُولُ اللهِ - ﷺ -، وَالَّذِى يُحْلَفُ بِهِ لَتُخْرِجِنَّ الكِتَابَ أَوْ لأُجَرِّدَنَّكِ. قَالَ: فَلَمَّا رَأَتِ الْجِدَّ مِنِّي أَهْوَتْ بِيَدِهَا إِلَى حُجْزَتِهَا -وَهْيَ مُحْتَجِزَةٌ بِكِسَاءٍ- فَأَخْرَجَتِ الكِتَابَ. قَالَ: فَانْطَلَقْنَا بِهِ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ: «مَا حَمَلَكَ يَا حَاطِبُ عَلَى مَا صَنَعْتَ؟». قَالَ: مَا بِي إِلاَّ أَنْ أَكُونَ مُؤْمِنًا بِاللهِ وَرَسُولِهِ، وَمَا غَيَّرْتُ وَلَا بَدَّلْتُ، أَرَدْتُ أَنْ تَكُونَ لِي عِنْدَ الْقَوْمِ يَدٌ يَدْفَعُ اللهُ بِهَا عَنْ أَهْلِي وَمَالِي، وَلَيْسَ مِنْ أَصْحَابِكَ هُنَاكَ إِلاَّ وَلَهُ مَنْ يَدْفَعُ اللهُ بِهِ عَنْ أَهْلِهِ وَمَالِهِ. قَالَ: «صَدَقَ، فَلَا تَقُولُوا لَهُ إِلاَّ خَيْرًا». قَالَ: فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: إِنَّهُ قَدْ خَانَ اللهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ، فَدَعْنِي فَأَضْرِبَ عُنُقَهُ. قَالَ: فَقَالَ: «يَا عُمَرُ، وَمَا يُدْرِيكَ لَعَلَّ اللهَ قَدِ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ، فَقَدْ وَجَبَتْ لَكُمُ الْجَنَّةُ». قَالَ: فَدَمَعَتْ عَيْنَا عُمَرَ وَقَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. [انظر: ٣٠٠٧ - مسلم: ٢٤٩٤ - فتح ١١/ ٤٦]\nذكر فيه حديث عليٍّ - ﵁ - في صحيفة حاطب بن أبي بلتعة مع الظعينة في روضة خاخ، وقد سلف بطوله واضحا.\nوفيه -كما قال المهلب-: هتك ستر المذنب، وكشف المرأة العاصية، وأن الحديث الذي روي أنه لا يجوز النظر في كتاب أحد،","vol":"29","page":92},{"text":"وأن ذلك حرام، وما جاء في التغليظ فيه (^١)، فإنما ذلك لمن يظن به في كتابه إلا الخير، فإن كان متهمًا على المسلمين فلا حرمة لكتابه ولا له، ألا ترى أن المرأة لا يجوز النظر إليها عريانة لغير ذي محرم منها؛ لأنها عورة، وقد أراد عليٌّ تجريدها لو لم تخرج الكتاب، وأقسم إن لم تخرجه ليجردنها، وحرمة المرأة أكثر من حرمة الكتاب، وقد سقطت عند خيانتها، فكذلك حرمة الكتاب.\nوفيه دليل أنه لا بأس بالنظر إلى عورة المرأة عند الأمر ينزل فلا يجد من النظر إليها بدًّا، ويشهد لصحة ذلك ما رواه مالك، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، أن سعد بن عبادة قال: يا رسول الله، أرأيت إن وجدت مع امرأتي رجلًا، أمهله حتى آتي بأربعة شهداء؟ فقال - ﵇ -: \"نعم\" (^٢).\n_________\n(^١) يشير المصنف -﵀- إلى ما رواه أبو داود (١٤٨٥) من طريق عبد الله بن يعقوب بن إسحاق عمن حدثه عن محمد بن كعب القرظي: حدثني عبد الله بن عباس أن رسول الله - ﷺ - قال: \"لا تستروا الجدر، من نظر في كتاب أخيه بغير إذنه فإنما ينظر في النار .. \" الحديث.\nوهو حديث ضعيف، قال أبو داود: روي هذا الحديث من غير وجه عن محمد بن كعب كلها واهية، وهذا الطريق أمثلها، وهو ضعيف أيضًا.\nوقال الحافظ في \"الفتح\" ١١/ ٤٧، والألباني في \"الإرواء\" ٢/ ١٨٠: مسنده ضعيف وضعفه أيضًا في \"ضعيف أبي داود\" (٢٦٢).\nورواه الطبراني ١٠/ ٣٢٠ (١٠٧٨١)، والقضاعي في \"مسند الشهاب\" ١/ ٢٨٤ - ٢٨٥ (٤٦٤) من طريق هشام بن زياد -أبي المقدام- عن محمد بن كعب القرظي، عن ابن عباس، مرفوعًا بنحوه.\nوهذا إسناد ضعيف أيضًا، كما أشار أبو داود قبل، لذا أورده الألباني في \"الضعيفة\" (٥٢١٨. ٥٤٢٥) وقال: ضعيف جدًّا.\n(^٢) رواه في \"الموطأ\" ص ٤٥٩.","vol":"29","page":93},{"text":"قال الطبري: ولو كان الشهداء الأربعة إذا حضروا لم يجز لهم النظر إلى فروجهما لم يكن حضورهم وغيبتهم إلا سواء؛ لأن الشهادة على الزنا لا تصح، إلا أن يشهد الشهود أنهم رأوا ذلك مهما كالمرود في المكحلة.\nوقد سلف بعض معاني هذا الحديث في باب: (الجاسوس) في كتاب الجهاد (^١)، وسيأتي في باب: المتأولين، في آخر الديات (^٢).\nفصل:\nشيخ البخاري (في هذا الحديث) (^٣): يوسف بن بُهلول بضم الباء وهو نعت ومعناه الضحاك، وسمي به وليس وزنه مثل: سُبوح وقُدوس؛ لأن هذا فعلول بالضم وذلك فعول لم يأت سواهما، وفيهما الفتح، والروح ثالثهما ليس فيه إلا الضم، وليس في الكلام فعلول (بالفتح سوى صعفوق كما نبه عليه الجوهري، قال: وأما خرنوب فإن الفصحاء يضمونه أو يشددونه مع حذف النون وإنما يفتحها العامة) (^٤).\nفصل:\nوقول عليّ - ﵁ -: (بعثني والزبير وأبا مرثد الغنوي). هؤلاء من شجعان الصحابة، وفيه تجريد المرأة للضرورة إذا عصت بعد (التهديد) (^٥) بذلك، كما سلف.\n_________\n(^١) راجع شرح حديث (٣٠٠٧) كتاب: الجهاد والسير، باب: الجاسوس.\n(^٢) انظر ما سيأتي برقم (٦٩٣٩) كتاب: استتابة المرتدين! باب: ما جاء في المتأولين.\n(^٣) من (ص ٢).\n(^٤) من (ص ٢). وانظر: \"الصحاح\" ٤/ ١٥٠٧، [صعق].\n(^٥) من (ص ٢).","vol":"29","page":94},{"text":"وقوله: (فلما رأت الجد) الجد بالكسر نقيض الهزل، تقول منه: جد في الأمر، يجد بالكسر جدًّا.\nوقول عمر - ﵁ -: (دعني أضرب عنقه) لعله لم يسمع قوله - ﵇ -: (\"ولا تقولوا له إلا خيرًا\") أو كان قبل قول ذلك.","vol":"29","page":95},{"text":"<span data-type='title' id=toc-3777>٢٤ - باب كَيْفَ يُكْتَبُ إِلَى أَهْلِ الكِتَابِ</span>؟\n٦٢٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ، أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي نَفَرٍ مِنْ قُرَيْشٍ -وَكَانُوا تِجَارًا بِالشَّأْمِ- فَأَتَوْهُ فَذَكَرَ الْحَدِيثَ. قَالَ: ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ - فَقُرِئَ فَإِذَا فِيهِ: «بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، السَّلَامُ عَلَى مَنِ اتَّبَعَ الهُدَى، أَمَّا بَعْدُ». [انظر: ٧ - مسلم: ١٧٧٣ - فتح ١١/ ٤٧]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -، أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ، أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي نَفَرٍ مِنْ قُرَيْشٍ -وَكَانُوا تِجَارًا بِالشَّأْمِ- فَذَكَرَ الحَدِيثَ. (ثم قَالَ:) (^١) ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ - ﷺ - (فَقُرِئَ) (^٢) فَإِذَا فِيهِ: \"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، السَّلَامُ عَلَى مَنِ اتَّبَعَ الهُدى، أَمَّا بَعْدُ\".\nوقد سلف، وأهل الكتاب لا بأس أن يكتب إليهم بالبسملة ويقدم الكاتب اسمه في الكتابة كما يفعل إذا كتب إلى مسلم. وفي الحديث حجة لمن أجاز بداءة أهل الذمة بالسلام عند الحاجة تكون إليهم؛ لأنه - ﵇ - إنما كتب إلى هرقل يدعوه إلى الإسلام.\nفائدة:\nهرقل: ملك الروم بكسر الهاء وإسكان الراء، ويجوز فتحها، ذكره الجوهري، (وقد سلف ذلك) (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢). وانظر: \"الصحاح\" ٥/ ١٨٤٩.","vol":"29","page":96},{"text":"<span data-type='title' id=toc-3778>٢٥ - باب بِمَنْ يُبْدَأُ فِي الكِتَابِ</span>\n٦٢٦١ - وَقَالَ اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ أَخَذَ خَشَبَةً فَنَقَرَهَا، فَأَدْخَلَ فِيهَا أَلْفَ دِينَارٍ وَصَحِيفَةً مِنْهُ إِلَى صَاحِبِهِ. وَقَالَ عُمَرُ بْنُ أَبِي سَلَمَةَ، عَنْ أَبِيهِ سَمِعَ أَبَا هُرَيْرَةَ، قَالَ النَّبِيُّ - ﷺ -: «نَجَرَ خَشَبَةً، فَجَعَلَ الْمَالَ فِي جَوْفِهَا، وَكَتَبَ إِلَيْهِ صَحِيفَةً: مِنْ فُلَانٍ إِلَى فُلَانٍ». [انظر: ١٤٩٨ - فتح ١١/ ٤٨]\nوقال اللَّيْثُ: حَدَّثَنِي جَعْفَرُ بْنُ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ أَخَذَ خَشَبَةً فَنَقَرَهَا، فَأَدْخَلَ فِيهَا أَلْفَ دِينَارٍ وَصَحِيفَةً مِنْهُ إِلَى صَاحِبِهِ. وقد سلف.\nوأخرجه الإسماعيلي عن محمد بن سليمان، ثنا عاصم، ثنا الليث به.\nوقال عمر بن أبي سلمة عن أبيه، سمع أبا هريرة - ﵁ - قال: قال النبي - ﷺ -: \"نَجَرَ خَشَبَةً، فَجَعَلَ المَالَ فِي جَوْفِهَا، وَكَتَبَ إِلَيْهِ صَحِيفَةً: مِنْ فُلَانٍ إِلَى فُلَانٍ\".\n(ونقر) (^١) بالنون أي: نقبها بالمنقاب.\nأما فقه الباب: فقال الداودي: كتب ابن عمر إلى أبيه - ﵄ - فبدأ بنفسه، وسأله رجل كتابًا إلى معاوية في امرأته، فأراد أن يبدأ بنفسه فقيل له: إن بدأت به كان أنجح للحاجة ففعل. وهو جائز عند مالك البداءة بالمكتوب إليه، قال: تطابق الناس اليوم على ذلك، وكان يأباه بعض العراقيين.\n_________\n(^١) في الأصل أعلاها: كذا.","vol":"29","page":97},{"text":"وقال المهلب: السنة أن يبدأ صاحب الكتاب بذكر نفسه. فلذلك هي في جميع الأشياء؛ إلا أنه قد جاء في الحديث: \"صاحب الدابة أولى بمقدمها\" (^١).\nوروى معمر، عن أيوب قال: قرأت كتابًا: من العلاء بن الحضرمي إلى محمد رسول الله.\nوقال الشعبي: كتب أبو عبيدة بن الجراح ومعاذ بن جبل: من أبي عبيدة، ومعاذ لعبد الله عمر أمير المؤمنين.\nوقال نافع: كان عمال عمر - ﵁ - إذا كتبوا إليه بدءوا بأنفسهم.\nوقال معمر عن أيوب، عن نافع: كان ابن عمر يأمر غلمانه إذا كتبوا إليه أن يبدءوا بأنفسهم، وإلا لم يرد لهم جوابًا (^٢).\n_________\n(^١) بهذا اللفظ رواه ابن أبي شيبة ٥/ ٢٢٦ (٢٥٤٦٦) مقطوعًا عن الشعبي.\nورواه أحمد ١/ ١٩ عن عمر بن الخطاب قال: قضى النبي - ﷺ - أن صاحب الدابة أولى بصدرها.\nورواه ٣/ ٣٢ عن أبي سعيد، عن النبي - ﷺ -، قال: \"الرجل أحق بصدر دابته .. \" الحديث.\nقال الهيثمي في \"المجمع\" ٨/ ٦١: رواه أحمد، وفيه: إسماعيل بن رافع قال البخاري: ثقة مقارب الحديث، وضعفه جمهور الأئمة، وبقية رجاله رجال الصحيح، ورواه الترمذي (٢٧٧٣)، وأحمد أيضًا ٥/ ٣٥٣ عن بريدة أنه قال: بينا رسول الله يمشي … إلى قوله - ﷺ -: \"لا، أنت أحق بصدر دابتك منى إلا أن تجعله لي .. \" الحديث.\nورواه ابن حبان في \"صحيحه\" عن بريدة أيضًا ١١/ ٣٦ - ٣٧ (٤٧٣٥)، وصححه الألباني في \"صحيح الترمذي\" (٢٢٣٥).\n(^٢) روى هذِه الآثار عبد الرزاق في \"المصنف\" ١١/ ٤٢٨ - ٤٢٩ (٢٠٩١٢، ٢٠٩١٤ - ٢٠٩١٦).","vol":"29","page":98},{"text":"وأجاز قوم أن يبدأ باسم غيره قبله، قال معمر؛ وكان أيوب ربما بدأ باسم الرجل قبله إذا كتب إليه (^١).\nوروى أشهب أن مالكًا سئل عن الذي يبدأ في الكتاب بأصغر منه، ولعله ليس بأفضل منه، قال: لا بأس بذلك. أرأيت لو أوسع له في المجلس إذا جاء أعطى ماله. وقال: إن أهل العراق يقولون: لا تبدأ بأحد قبلك، وإن كان أباك أو أكبر منك. يعيب ذلك من قولهم. وفي الحديث: \"كبر كبر\" للذي أراد أن يتكلم قبل صاحبه (^٢).\nفصل:\nقال بعضهم: في الحديث الأول دليل على إثبات كرامات الأولياء. وعليه جمهور الأشعرية خلافًا لأبي إسحاق الشيرازي، ووافقه ابن أبي زيد وأبو الحسن القابسي، كذا في ابن التين، فليحرر.\n_________\n(^١) رواه عبد الرزاق ١١/ ٤٢٨ - ٤٢٩ (٢٠٩١٤).\n(^٢) سلف برقم (٣١٧٣)، ورواه مسلم (٦٦٩).","vol":"29","page":99},{"text":"<span data-type='title' id=toc-3779>٢٦ - باب قَوْلِ النَّبِيِّ - ﷺ - «قُومُوا إِلَى سَيِّدِكُمْ»</span>\n٦٢٦٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ، عَنْ أَبِي سَعِيدٍ أَنَّ أَهْلَ قُرَيْظَةَ نَزَلُوا عَلَى حُكْمِ سَعْدٍ، فَأَرْسَلَ النَّبِيُّ - ﷺ - إِلَيْهِ فَجَاءَ، فَقَالَ: «قُومُوا إِلَى سَيِّدِكُمْ». أَوْ قَالَ: «خَيْرِكُمْ». فَقَعَدَ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ: «هَؤُلَاءِ نَزَلُوا عَلَى حُكْمِكَ». قَالَ: فَإِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتِلَتُهُمْ، وَتُسْبَي ذَرَارِيُّهُمْ. فَقَالَ: «لَقَدْ حَكَمْتَ بِمَا حَكَمَ بِهِ الْمَلِكُ».\nقَالَ أَبُو عَبْدِ اللهِ: أَفْهَمَنِي بَعْضُ أَصْحَابِي، عَنْ أَبِي الْوَلِيدِ مِنْ قَوْلِ أَبِي سَعِيدٍ: \"إِلَى حُكْمِكَ\". [انظر: ٣٠٤٣ - مسلم: ١٧٦٨ - فتح ١١/ ٤٩]\nذكر فيه حديث أَبِي سَعِيدٍ في قصة أهل قريظة فقال: \"قُومُوا إلى سَيِّدِكُمْ\". قَالَ أَبُو عَبْدِ اللهِ: أَفْهَمَنِي بَعْضُ أَصْحَابِي، عَنْ أَبِي الوَلِيدِ مِنْ قَوْلِ أَبِي سَعِيدٍ: \"إِلَى حُكْمِكَ\".\nفيه: أمر السلطان والحاكم بإكرام السيد من المسلمين، وجواز إكرام أهل الفضل في مجلس السلطان الأكبر والقيام فيه لغيره من أصحابه، وإلزام الناس كافة للقيام إلى سيدهم.\nوأما حديث مسعر عن أبي العنبس، عن أبي العدبس، عن أبي مرزوق، عن أبي غالب، عن أبي أمامة - ﵁ - قال: خرج علينا النبي - ﷺ - متوكئًا على عصاةٍ فقمنا له، فقال: \"لا تقوموا كما تقوم الأعاجم بعضهم لبعض\"، فضعيف (^١).\n_________\n(^١) رواه أبو داود (٥٢٣٠)، وأحمد ٣/ ٢٥٣، والطبري في \"تهذيب الآثار\" (٨٣٣) من الطريق الذي ذكره المصنف. وهو حديث ضعيف، كما ذكر المصنف ﵀؛ أعله الطبري كما سيأتي، وأعله العراقي في \"تخريج الإحياء\" ١/ ٥٠٨ (١٩٥٢): بجهالة أبي العدبس. وقال الألباني في \"الضعيفة\" (٣٤٦): ضعيف، وفي إسناده اضطراب وضعف وجهالة.","vol":"29","page":100},{"text":"قال الطبري: لا يجوز الاحتجاج به، وذلك أن أبا العدبس وأبا مرزوق غير معروفين، مع اضطراب من ناقليه في سنده، فمن قائل فيه: عن أبي العدبس عن أبي أمامة.\nقال: فإن ظن ظان أن حديث عبد الله بن بريدة أن أباه دخل على معاوية فأخبره أنه - ﵇ - قال: \"من أحب أن يتمثل له الرجال قيامًا وجبت له النار\" (^١)، حجة لمن أنكر القيام للسادة، فقد ظن غير الصواب وذلك أن هذا الخبر إنما يبنى عن نهي رسول الله - ﷺ - للذي يقام له بالسرور بما يفعل له من ذلك، لا عن نهيه القائم عن القيام (^٢). وهو خلاف قول مالك فإنه قال: يكره للرجل أن يقوم (للرجل) (^٣) له الفضل والفقه، فيجلسه في مجلسه (^٤).\nوقد روى حماد بن زيد عن ابن عون قال: كان المهلب بن أبي صفرة يمر بنا -ونحن غلمان- في الكتاب فنقوم، ويقوم الناس سماطين (^٥).\nوقال ابن قتيبة: معنى حديث معاوية وبريدة: من أراد أن يتمثل الرجال على رأسه كما يقام بين يدي الملوك والأمراء. وليس قيام الرجل لأخيه إذا سلم عليه من هذا في شيء؛ لقوله: \"من سره أن يقوم له الرجال صفونًا\".\nوالصافن: هو الذي أطال القيام، فاحتاج لطول قيامه أن يرفع إحدى رجليه ليستريح، وكذلك الصافن من الدواب.\n_________\n(^١) رواه الطبري في \"تهذيب الآثار\" (٨٣٨).\n(^٢) انتهى كلام الطبري من \"تهذيب الآثار\" السفر الأول ص ٥٦٧ - ٥٦٩ بتصرف.\n(^٣) من (ص ٢).\n(^٤) \"الذخيرة\" ١٣/ ٢٩٩.\n(^٥) رواه الطبري في \"تهذيب الآثار\" (٨٤٤).","vol":"29","page":101},{"text":"وروى النسائي بإسناد جيد عن عائشة - ﵂ - قالت: كان - ﵇ - إذا رأى فاطمة ابنته قد أقبلت رحب بها، ثم قام إليها فقبلها، ثم أخذ بيدها حتى يجلسها في مكانه (^١).\nوقال ابن التين: قوله: \"قوموا إلى سيدكم\" هو إجلال له؛ لموضعه من الدين ومن رسول الله - ﷺ -، وأمن عليه الفتنة، وقد قام طلحة إلى كعب بن مالك حين تيب عليه (^٢). فلم ينكره رسول الله - ﷺ -، وإنما يكره القيام تعظيمًا لأهل الدنيا.\nوسئل مالك عن المرأة تبالغ (في بر) (^٣) زوجها فتلقاه، وتنزع ثيابه، وتفليه وتقف بين يديه حتى يجلس، فقال: أما تلقيها ونزعها فلا بأس، وأما قيامها حتى يجلس فلا، وهذا فعل الجبابرة، وربما يكون الناس ينتظرونه فإذا طلع قاموا إليه، فليس هذا من أمر الإسلام. ويقال: إن عمر بن عبد العزيز فُعل ذلك له أول ما ولي حين خرج إلى الناس فأنكره، وقال: إن تقوموا نقم وإن تقعدوا نقعد، وإنما يقوم الناس لرب العالمين (^٤).\nفصل:\nقال الداودي: فيه أيضًا جواز الدعاء بـ (يا سيدي). ومالك يكرهه ويقال: يدعى بما في القرآن ولعله لم يبلغه الحديث، وليس فيه ما يرد قوله بل هو مؤيد لقوله في \"جامع المختصر\" يقول العبد: يا سيدي قال تعالى: ﴿وَأَلْفَيَا سَيِّدَهَا﴾ [يوسف: ٢٥]، وقال: ﴿وَسَيِّدًا وَحَصُورًا﴾\n_________\n(^١) \"السنن الكبرى\" ٥/ ٣٩١ (٩٢٣٦).\n(^٢) سلف برقم (٤٤١٨)، ورواه مسلم (٢٧٦٩).\n(^٣) من (ص ٢).\n(^٤) \"الذخيرة\" ١٣/ ٢٩٩.","vol":"29","page":102},{"text":"[آل عمران: ٣٩].\nفصل:\nقوله: (\"بما حكم به الملك\") وهو بكسر اللام وفتحها، والأول ضبط الأصيلي، ويوضحه رواية: \"بحكم الله\" (^١) ومعنى الثاني جبريل.\n_________\n(^١) سلف برقم (٣٨٠٤)، ورواه مسلم (١٧٦٨/ ٦٦).","vol":"29","page":103},{"text":"<span data-type='title' id=toc-3780>٢٧ - باب المُصَافَحَةِ</span>\nوَقَالَ ابن مَسْعُودٍ - ﵁ -: عَلَّمَنِي النَّبِيُّ - ﷺ - التَّشَهُّدَ، وَكَفِّي بَيْنَ كَفَّيْهِ. [انظر: ٦٢٦٥] وَقَالَ كَعْبُ بْنُ مَالِكٍ: دَخَلْتُ المَسْجِدَ فَإِذَا بِرَسُولِ اللهِ - ﷺ -، فَقَامَ إِلَيَّ طَلْحَةُ بْنُ عُبَيْدِ اللهِ يُهَرْوِلُ حَتَّى صَافَحَنِي وَهَنَّأَنِي. [انظر: ٤٤١٨]\n\n٦٢٦٣ - حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ قَالَ: قُلْتُ لأَنَسٍ: أَكَانَتِ الْمُصَافَحَةُ فِي أَصْحَابِ النَّبِيِّ - ﷺ -؟ قَالَ: نَعَمْ. [فتح ١١/ ٥٤]\n\n٦٢٦٤ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي حَيْوَةُ قَالَ: حَدَّثَنِي أَبُو عَقِيلٍ زُهْرَةُ بْنُ مَعْبَدٍ، سَمِعَ جَدَّهُ عَبْدَ اللهِ بْنَ هِشَامٍ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - وَهْوَ آخِذٌ بِيَدِ عُمَرَ بْنِ الْخَطَّابِ. [انظر: ٣٦٩٤ - فتح ١١/ ٥٤]\nثم ساق حديث قَتَادَةَ قَالَ: قُلْتُ لأَنَسٍ - ﵁ -: أَكَانَتِ المُصافَحَةُ فِي أَصْحَابِ النَّبِيِّ - ﷺ -؟ قَالَ: نَعَمْ.\nوحديث عَبْدِ اللهِ بْنِ هِشَامٍ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - وَهْوَ آخِذٌ بِيَدِ عُمَرَ ابْنِ الخَطَّابِ - ﵁ -.\nالشرح:\nمعنى: (يهرول): يسعى، والهرولة: بين المشي والعدو، و(هنأني) مهموز، وما ذكره دالٌّ على جواز ما ترجم له.\nوالمصافحة حسنة عند عامة العلماء، وقد (استحبها) (^١) مالك بعد أن كرهها، وقال لما سئل عنها: إن الناس لا يفعلون ذلك، وأنا أفعله. وكره معانقة الرجلين، وقال: قال الله تعالى: ﴿وَتَحِيَّتُهُمْ فِيهَا سَلَامٌ﴾ [يونس: ١٠] وروي عنه أنه صافح سفيان بن عيينة، وهي\n_________\n(^١) في (ص ٢): (استحسنها).","vol":"29","page":104},{"text":"مما يثبت (الود) (^١) ويؤكد المحبة (^٢)؛ ألا ترى قول كعب بن مالك في حديثه الطويل حين قام إليه طلحة وصافحه: فوالله لا أنساها لطلحة أبدًا. فأخبر بعظيم قيام طلحة إليه من نفسه، ومصافحته له وسروره له بذلك، وكان عنده أفضل الصلة والمشاركة له.\nوقد قال أنس - ﵁ -: إن المصافحة كانت في أصحاب رسول الله - ﷺ -، وهم الحجة والقدوة للأمة، ثم أتباعهم.\nوقد ورد فيها آثار حسان.\nروى ابن أبي شيبة عن أبي خالد وابن نمير، عن الأجلح، عن أبي إسحاق، عن البراء - ﵁ - قال: قال رسول الله - ﷺ -: \"ما من مسلمين يلتقيان فيتصافحان إلا غفر لهما قبل أن يتفرقا\" (^٣).\nوروى حماد، عن حميد، عن أنس - ﵁ -، عن رسول - ﷺ - أنه قال: \"أهل اليمن أول من جاء بالمصافحة\" (^٤).\nوروى ابن المبارك من حديث أنس - ﵁ - قال: كان رسول الله - ﷺ - إذا استقبله الرجل صافحه لا ينزع يده حتى يكون هو الذي نزع، ولا يصرف وجهه عن وجهه حتى يكون الرجل هو الذي يصرفه (^٥).\nوروي: \"تصافحوا يذهب الغل، وتهادوا تذهب الشحناء\" (^٦).\n_________\n(^١) في الأصل: (البر).\n(^٢) انظر: \"المنتقى\" ٧/ ٢١٦.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٢٤٧ - ٢٤٨ (٢٥٧٠٨).\n(^٤) رواه أبو داود (٥٢١٣)، وأحمد ٣/ ٢١٢.\n(^٥) رواه الترمذي (٢٤٩٠).\n(^٦) رواه مالك في \"الموطأ\" ٢/ ٩٠٨.","vol":"29","page":105},{"text":"فرع:\nفي \"القنية\" من كتب الحنفية: لا بأس بمصافحة المسلم جاره النصراني إذا رجع بعد الغيبة، وينادي بترك المصافحة. وفي \"المصنف\" عن ابن محيريز أنه صافح نصرانيًّا في مسجد دمشق (^١). قال: والسنة في المصافحة بكلتا يديه. ويأتي بعده.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٢٦١ (٨٧٧٦).","vol":"29","page":106},{"text":"<span data-type='title' id=toc-3781>٢٨ - باب الأَخْذِ بِالْيَدَيْنِ</span>\nوَصَافَحَ حَمَّادُ بْنُ زَيْدٍ ابن المُبَارَكِ بِيَدَيْهِ.\n\n٦٢٦٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَيْفٌ قَالَ، سَمِعْتُ مُجَاهِدًا يَقُولُ: حَدَّثَنِي عَبْدُ اللهِ بْنُ سَخْبَرَةَ أَبُو مَعْمَرٍ قَالَ: سَمِعْتُ ابْنَ مَسْعُودٍ يَقُولُ: عَلَّمَنِي رَسُولُ اللهِ - ﷺ - وَكَفِّي بَيْنَ كَفَّيْهِ- التَّشَهُّدَ كَمَا يُعَلِّمُنِي السُّورَةَ مِنَ الْقُرْآنِ: \"التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ\". وَهْوَ بَيْنَ ظَهْرَانَيْنَا، فَلَمَّا قُبِضَ قُلْنَا: السَّلَامُ. يَعْنِي: عَلَى النَّبِيِّ - ﷺ -. [انظر: ٨٣١ - مسلم: ٤٠٢ - فتح ١١/ ٥٦]\nورواه ابن سعد عن معنٍ قال: رأيت حمادًا فذكره.\nثم ذكر فيه حديث ابن مَسْعُودٍ - ﵁ -: عَلَّمَنِي رَسُولُ اللهِ - ﷺ - وَكَفِّي بَيْنَ كَفَّيْهِ- التَّشَهُّدَ كَمَا يُعَلِّمُنِي السُّورَةَ مِنَ القُرْآنِ: \"التَّحِيَّاتُ لله .. \"\nالحديث، وفي آخره فائدة جليلة: وَهوَ بَيْنَ ظَهْرَانَيْنَا، فَلَمَّا قُبِضَ قُلْنَا: السَّلَامُ. يَعْنِي: عَلَى النَّبِيِّ - ﷺ -. وظاهره أن الإشارة والخطاب بقوله: \"السلام عليك\". إنما كان في حياته، وأنه يقال بعد وفاته ما ذكره فتنبه (له وقد سلف في بابه، وقد أوضحت ذلك في \"شرح \"المنهاج\" فراجعه منه) (^١).\nوقوله: (كفِّي بين كفيه). هذا هو مبالغة المصافحة وذلك مستحب عند العلماء، واختلفوا في تقبيل اليد: فأنكره مالك وأنكر ما روي فيه (^٢)، وأجازه آخرون، واحتجوا بأن أبا لبابة وكعب بن مالك قبَّلا يد\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"رسالة القيرواني\" ص ٢٧٧.","vol":"29","page":107},{"text":"رسول الله - ﷺ - حين تاب الله عليهم، وكذا صاحباه، ذكره الأبهري وقال: إنما كرهه مالك إذا كان على وجه (التحية) (^١) وأما إذا قبل على وجه القربة لدينه أو لعلمه أو لشرفه، فإن ذلك جائز، وتقبيل يد رسول الله - ﷺ - مما يقرب إلى الله. وما كان لدنيا أو لسلطان أو لغيره من وجوه التكبر فهو مكروه.\nوحديث ابن عمر - ﵄ - في قصة السرية لما قال: \"أنتم العكارون\"، فقبَّلنا يده (^٢). حجة أيضًا لما قلناه.\nوقد قبَّل أبو عبيدة يد عمر بن الخطاب حين قدم من سفر (^٣)، وقبل زيد بن ثابت يد ابن عباس حين (أخذ) (^٤) ابن عباس (بركابه) (^٥). وقال ابن عباس: هكذا أمرنا أن نفعل بعلمائنا. وقال زيد: هكذا أمرنا أن نفعل بآل رسول الله ﵊.\nوروى الترمذي من حديث ابن عباس - ﵄ - أن يهوديين أتيا رسول الله - ﷺ -، فسألاه عن تسع آيات بينات، فذكرهن ثم قال: \"وعليكم خاصة اليهود ألا تعدوا في السبت\" فقبلوا يده ورجله، وقالا: نشهد أنك نبي الله.\nقال الترمذي: حديث حسن صحيح (^٦). وفي الباب عن زيد بن أسود وابن عمر وكعب بن مالك.\n_________\n(^١) في (ص ٢): (التكبر).\n(^٢) رواه أبو داود (٢٦٤٦)، والترمذي (١٧١٦)، وأحمد ٢/ ٧٠.\n(^٣) رواه ابن أبي شيبة ٥/ ٢٩٣ (٢٦١٩٩).\n(^٤) في الأصل (مس) والمثبت من ابن بطال ٩/ ٤٦.\n(^٥) في الأصل (تبركا به) والمثبت من ابن بطال ٩/ ٤٦.\n(^٦) \"سنن الترمذي\" (٣١٤٤).","vol":"29","page":108},{"text":"فائدة:\nقوله: (وهو بين ظهرانَيْنَا). أي: حي في وسطنا، قال الجوهري: تقول: فلان نازل بين ظهرانيهم وظهريهم؛ تفتح النون ولا تكسر (^١).\n(فائدة أخرى:\nالبخاري روى حديث الباب عن أبي نعيم، عن سيف، زاد مسلم بن أبي سليمان (^٢)، وكذا ساقه أبو نعيم في \"مستخرجه\" على مسلم (^٣)، ورواه النسائي عن إسحاق بن إبراهيم عن أبي نعيم عن سيف بن أبي سليمان (^٤)، وكذا يقول ابن المبارك، وقال وكيع: سيف أبو سليمان وقال القطان وغيره: سيف بن سليمان.\nقاله البخاري في \"التاريخ\" (^٥» (^٦).\n_________\n(^١) \"الصحاح\" ٢/ ٧٣١.\n(^٢) \"صحيح مسلم\" (٤٠٢/ ٥٩) وفيه: سيف بن سليمان.\n(^٣) \"المستخرج\" ٢/ ٢٦ (٨٩٤) وفيه: سيف بن أبي سليمان، كما ذكره المصنف -﵀-.\n(^٤) رواه النسائي في \"السنن\"الكبرى، كما في \"تحفة الأشراف\" ٧/ ٨.\n(^٥) \"التاريخ الكبير\" ٤/ ١٧١.\n(^٦) من (ص ٢).","vol":"29","page":109},{"text":"<span data-type='title' id=toc-3782>٢٩ - باب المُعَانَقَةِ وَقَوْلِ الرَّجُلِ: كَيْفَ أَصْبَحْتَ</span>؟\n٦٢٦٦ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا بِشْرُ بْنُ شُعَيْبٍ، حَدَّثَنِي أَبِي، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ كَعْبٍ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ عَلِيًّا -يَعْنِي: ابْنَ أَبِي طَالِبٍ- خَرَجَ مِنْ عِنْدِ النَّبِيِّ - ﷺ -.\nوَحَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ كَعْبِ بْنِ مَالِكٍ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ - ﵁ - خَرَجَ مِنْ عِنْدِ النَّبِيِّ - ﷺ - فِي وَجَعِهِ الَّذِي تُوُفِّيَ فِيهِ، فَقَالَ النَّاسُ: يَا أَبَا حَسَنٍ، كَيْفَ أَصْبَحَ رَسُولُ اللهِ - ﷺ -؟ قَالَ: أَصْبَحَ بِحَمْدِ اللهِ بَارِئًا. فَأَخَذَ بِيَدِهِ الْعَبَّاسُ فَقَالَ: أَلَا تَرَاهُ؟ أَنْتَ وَاللهِ بَعْدَ الثَّلَاثِ عَبْدُ الْعَصَا وَاللهِ إِنِّي لأُرَى رَسُولَ اللهِ - ﷺ - سَيُتَوَفَّى فِي وَجَعِهِ، وَإِنِّي لأَعْرِفُ فِي وُجُوهِ بَنِي عَبْدِ المُطَّلِبِ الْمَوْتَ، فَاذْهَبْ بِنَا إِلَى رَسُولِ اللهِ - ﷺ - فَنَسْأَلَهُ فِيمَنْ يَكُونُ الأَمْرُ فَإِنْ كَانَ فِينَا عَلِمْنَا ذَلِكَ، وَإِنْ كَانَ فِي غَيْرِنَا أَمَرْنَاهُ فَأَوْصَى بِنَا. قَالَ عَلِيٌّ: وَاللهِ لَئِنْ سَأَلْنَاهَا رَسُولَ اللهِ - ﷺ - فَيَمْنَعُنَا لَا يُعْطِينَاهَا النَّاسُ أَبَدًا، وَإِنِّي لَا أَسْأَلُهَا رَسُولَ اللهِ - ﷺ - أَبَدًا. [انظر: ٤٤٤٧ - فتح ١١/ ٥٧]\nذكر فيه حديث الزُّهْرِيِّ عن عَبْدِ اللهِ بْنِ كَعْبٍ، أَنَّ ابن عَبَّاسٍ أَخْبَرَهُ، أَنَّ عَلِيًّا - ﵁ - خَرَجَ مِنْ عِنْدِ رسول الله - ﷺ - فِي وَجَعِهِ الذِي تُوُفِّيَ فِيهِ، فَقَالَ النَّاسُ: يَا أَبَا حَسَنٍ، كَيْفَ أَصْبَحَ رَسُولُ اللهِ - ﷺ -؟ قَالَ: أَصْبَحَ بِحَمْدِ اللهِ بَارِئًا. . الحديث.\nقد أسلفنا أن البخاري انفرد برواية الزهري عن عبد الله بن كعب عن الأئمة الخمسة، وقد روى الزهري عن عبد الرحمن بن عبد الله بن كعب، عن أبيه، عن جده، (وكذا مسلم وهو الصحيح. وذكر المعانقة عن أبيه، عن جده) (^١) وكذلك (مسلم) (^٢) وهو الصحيح.\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).","vol":"29","page":110},{"text":"وذكر المعانقة مضروب عليه في أصل الدمياطي.\nوقال المهلب: ترجم بالمعانقة ولم يذكرها فيه، وإنما أراد أن يدخل فيه معانقة رسول الله - ﷺ - للحسن حديث: (\"أين لكع\") (^١) السالف، من حديث أبي هريرة في باب: ما ذكر في الأسواق، فجاء يشتد حتى عانقه وقبله .. الحديث (^٢). ولم يجد له سندًا غير السند الذي أدخله به في غير هذا الباب، فمات قبل ذلك وبقي الباب فارغا من ذكر المعانقة. وتحته باب آخر: قول الرجل: كيف أصبحت. وأدخل حديث علي - ﵁ - فلما وجد ناسخ الكتاب الترجمتين متواليتين ظنهما واحدة؛ إذ لم يجد بينهما حديثًا، وفي كتاب الجهاد من تتابع الأبواب الفارغة مواضع لم يدرك أن يتمها بالأحاديث. ويوضح ذلك أن في بعض الروايات باب: المعانقة قول الرجل: كيف أصبحت؟ بغير واو بينهما، فدل على أنهما بابان جمعهما الناسخ.\nوقد اختلف الناس في المعانقة، فكرهها مالك، في المشهور عنه (^٣)، وأجازها غيره، بل هو في رسالته لهارون أن يعانق قريبه حين يقدم من سفره، لكن قال الشيخ أبو محمد: وقيل: لم تثبت هذِه الرسالة لمالك (^٤).\nوفي \"المعونة\": كره المعانقة؛ لأنها لم ترد عن رسول الله - ﷺ - ولا عن السلف، مع أنها من أخلاق العامة، إلا أن يكون ذلك من طول اشتياق، وقدوم من غيبة أو مع الأهل وشبه ذلك (^٥).\n_________\n(^١) كذا في الأصل ولفظه في الحديث: \"أثمَّ لكع\".\n(^٢) سلف برقم (٢٠١٦)، وانظر ما سلف أيضًا برقم (٥٥٤٥).\n(^٣) \"الذخيرة\" ١٣/ ٢٩٧.\n(^٤) المصدر السابق ١٣/ ٢٩٩.\n(^٥) \"المعونة\" ٢/ ٥٧٥.","vol":"29","page":111},{"text":"وروينا بالإسناد إلى علي بن يونس الليثي المدني قال: كنت جالسًا عند مالك إذ جاء سفيان بن عيينة يستأذن الباب، فقال مالك: رجل صاحب سنة. أدخلوه، فدخل فقال: السلام عليكم ورحمة الله فردوا السلام، قال: سلامنا خاص وعام السلام عليك يا أبا عبد الله ورحمة الله وبركاته. فقال مالك: وعليك السلام يا أبا محمد ورحمة الله وبركاته. فصافحه ثم قال: يا أبا محمد لولا أنها بدعة لعانقناك. قال سفيان: عانق خير منك، النبي - ﷺ -. قال مالك: (جعفر) (^١)؟ قال: نعم. قال: ذاك حديث خاص يا أبا محمد. قال سفيان: ما يعم جعفر يعمنا وما يخص جعفر يخصنا إذا كنا صالحين، أفتأذن لي أن أحدث في مجلسك؟ قال: نعم حَدِّثنا يا أبا محمد. قال: حدثني عبد الله بن طاوس، عن أبيه، عن ابن عباس - ﵄ - أنه قال: لما قدم جعفر من أرض الحبشة اعتنقه النبي - ﷺ -، وقبل بين عينيه، وقال: \"جعفر أشبه الناس بي خلقًا وخلقًا\" (^٢).\nوروى عبد الرزاق، عن سليمان بن داود قال: رأيت الثوري ومعمرًا حين التقيا احتضنا وقبل كلُ واحدٍ منهما صاحبه (^٣).\nوقد وردت في المعانقة آثار: ذكر الترمذي، عن ابن إسحاق، عن عروة، عن عائشة - ﵁ - قالت: قدم زيد بن حارثة المدينة ورسول الله - ﷺ - في بيتي، فأتاه فقرع الباب، فقام إليه رسول الله - ﷺ - عريانًا يجر\n_________\n(^١) فوقها في الأصل: كذا، ولعله يقصد أن الصواب: جعفرًا.\n(^٢) \"الذخيرة\" ١٣/ ٣٩٧.\nوقال الذهبي في \"ميزان الاعتدال\" ٤/ ٨٣ (٥٩٧٤): هذِه حكايته باطلة وإسنادها مظلم. وانظر: \"لسان الميزان\" ٤/ ٢٦٩.\n(^٣) \"مصنف عبد الرزاق\" ١١/ ٤٤٢.","vol":"29","page":112},{"text":"ثوبه، والله ما رأيته عريانًا قبله ولا بعده فاعتنقه وقبله (^١).\nوروى سليمان بن داود، عن عبد الحليم بن منصور، عن عبد الملك بن عمير، عن أبي سلمة بن عبد الرحمن، عن أبي الهيثم بن التيهان أنه - ﵇ - لقيه فاعتنقه وقبله. من حديث قاسم بن أصبغ، عن محمد بن غالب، عن سليمان به.\nفصل:\nقال المهلب: وفي أخذ العباس بيد علي جواز المصافحة. وفيه: جواز قول الرجل يسأل عن حال العليل: كيف أصبح؟ وإذا جاز أن يقال: كيف أصبح؟ جاز أن يقال: كيف أصبحت؟ ولكن لا يكون هذا إلا بعد التحية المأمور بها في السلام.\nفصل:\nوقول العباس: (ألا تراه؟ أنت والله بعد الثلاث عبد العصا) يعني بقوله: (ألا تراه ميتًا؟) أي: فيه علامة الموت ثم قال له بعد ثلاث (أنت عبد العصا). فيه: جواز اليمين على ما قام عليه الدليل.\nوفيه: أن الخلافة لم تكن مذكورة بعد رسول الله - ﷺ - لعلي أصلًا؛ لأنه قد حلف العباس أنه مأمور لأمرٍ لما كان يعرف من توجيه رسول الله - ﷺ - بها إلى غيره، وفي سكوت علي على ما قال العباس وحلف عليه دليل على علم علي بما قال العباس أنه مأمور من غيره، وما خشيه علي من أن يصرح رسول الله - ﷺ - بصرف الخلافة إلى غير بني\n_________\n(^١) الترمذي (٢٧٣٢)، وقال: حديث حسن غريب لا نعرفه من حديث الزهري إلا من هذا الوجه. وقال الألباني في هامش \"مشكاة المصابيح\" ٣/ ١٣٢٧ (٤٦٨٢): إسناده ضعيف.","vol":"29","page":113},{"text":"المطلب فلا يمكِّنه أحد بعده منها ليس كما ظن والله أعلم؛ لأنه - ﵇ - قد قال: \"مروا أبا بكر يصلي بالناس\" فقيل له: لو أمرت عمر. فلم يرى ذلك ومنع عمر من التقدم (^١)، فلم يكن ذلك مُحَرِّمَها على عمر بعده.\nوقوله: (وإن كان في غيرنا أمرناه فأوصى بنا) ضبطه بعضهم بمد الهمزة أي: شاورناه، والذي قرأناه (أمرناه) من الأمر، مقصود بغير مد، وفي \"الصحاح\": آمرناه -بالمد-: شاورناه (^٢).\nفصل:\nقال الداودي: أصل (كيف أصبحت؟) من طاعون عمواس، واستبعده غيره وقال: قال الناس لعليٍّ: كيف أصبح رسول الله - ﷺ -؟ وكان ذلك قبل طاعون عمواس. قال: والعرب أيضًا كانت تقوله قبل الإسلام.\n_________\n(^١) سلف برقم (٧١٣).\n(^٢) \"الصحاح\" ٢/ ٥٨٢.","vol":"29","page":114},{"text":"<span data-type='title' id=toc-3783>٣٠ - باب مَنْ أَجَابَ بِلَبَّيْكَ وَسَعْدَيْكَ</span>\n٦٢٦٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنْ مُعَاذٍ قَالَ: أَنَا رَدِيفُ النَّبِيِّ - ﷺ - فَقَالَ: «يَا مُعَاذُ». قُلْتُ: لَبَّيْكَ وَسَعْدَيْكَ -ثُمَّ قَالَ مِثْلَهُ ثَلَاثًا- «هَلْ تَدْرِي مَا حَقُّ اللهِ على العِبَادِ؟ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا». ثُمَّ سَارَ سَاعَةً فَقَالَ: «يَا مُعَاذُ». قُلْتُ: لَبَّيْكَ وَسَعْدَيْكَ. قَالَ: «هَلْ تَدْرِي مَا حَقُّ الْعِبَادِ على اللهِ إِذَا فَعَلُوا ذَلِكَ؟ أَنْ لَا يُعَذِّبَهُمْ».\nحَدَّثَنَا هُدْبَةُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنْ مُعَاذٍ بِهَذَا. [انظر: ٢٨٥٦ - مسلم: ٣٠ - فتح ١١/ ٦٠]\n\n٦٢٦٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا زَيْدُ بْنُ وَهْبٍ، حَدَّثَنَا -وَاللهِ- أَبُو ذَرٍّ بِالرَّبَذَةِ قَالَ: كُنْتُ أَمْشِي مَعَ النَّبِيِّ - ﷺ - فِي حَرَّةِ الْمَدِينَةِ عِشَاءً، اسْتَقْبَلَنَا أُحُدٌ، فَقَالَ: «يَا أَبَا ذَرٍّ، مَا أُحِبُّ أَنَّ أُحُدًا لِي ذَهَبًا يَأْتِي عَلَيَّ لَيْلَةٌ أَوْ ثَلَاثٌ عِنْدِي مِنْهُ دِينَارٌ إِلاَّ أُرْصِدُهُ لِدَيْنٍ، إِلاَّ أَنْ أَقُولَ بِهِ فِي عِبَادِ اللهِ هَكَذَا وَهَكَذَا وَهَكَذَا». وَأَرَانَا بِيَدِهِ. ثُمَّ قَالَ: «يَا أَبَا ذَرٍّ». قُلْتُ: لَبَّيْكَ وَسَعْدَيْكَ يَا رَسُولَ اللهِ. قَالَ: «الأَكْثَرُونَ هُمُ الأَقَلُّونَ إِلاَّ مَنْ قَالَ هَكَذَا وَهَكَذَا». ثُمَّ قَالَ لِي: «مَكَانَكَ، لَا تَبْرَحْ يَا أَبَا ذَرٍّ حَتَّى أَرْجِعَ». فَانْطَلَقَ حَتَّى غَابَ عَنِّي، فَسَمِعْتُ صَوْتًا فَخَشِيتُ أَنْ يَكُونَ عُرِضَ لِرَسُولِ اللهِ - ﷺ - فَأَرَدْتُ أَنْ أَذْهَبَ، ثُمَّ ذَكَرْتُ قَوْلَ رَسُولِ اللهِ - ﷺ -: «لَا تَبْرَحْ». فَمَكُثْتُ، قُلْتُ: يَا رَسُولَ اللهِ، سَمِعْتُ صَوْتًا خَشِيتُ أَنْ يَكُونَ عُرِضَ لَكَ، ثُمَّ ذَكَرْتُ قَوْلَكَ فَقُمْتُ. فَقَالَ النَّبِيُّ - ﷺ -: «ذَاكَ جِبْرِيلُ أَتَانِي، فَأَخْبَرَنِي أَنَّهُ مَنْ مَاتَ مِنْ أُمَّتِي لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّةَ». قُلْتُ: يَا رَسُولَ اللهِ، وَإِنْ زَنَى وَإِنْ سَرَقَ؟!. قَالَ: «وَإِنْ زَنَى وَإِنْ سَرَقَ». قُلْتُ لِزَيْدٍ: إِنَّهُ بَلَغَنِي أَنَّهُ أَبُو الدَّرْدَاءِ. فَقَالَ: أَشْهَدُ لَحَدَّثَنِيهِ أَبُو ذَرٍّ بِالرَّبَذَةِ.\nقَالَ الأَعْمَشُ: وَحَدَّثَنِي أَبُو صَالِحٍ، عَنْ أَبِي الدَّرْدَاءِ نَحْوَهُ.\nوَقَالَ أَبُو شِهَابٍ، عَنِ الأَعْمَشِ: «يَمْكُثُ عِنْدِي فَوْقَ ثَلَاثٍ». [انظر: ١٢٣٧ -","vol":"29","page":115},{"text":"مسلم: ٩٤ سيأتي بعد ٩٩١ - فتح ١١/ ٦١]\nذكر فيه حديث قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - عَنْ مُعَاذٍ قَالَ: أَنَا رَدِيفُ النَّبِيِّ - ﷺ - فَقَالَ: \"يَا مُعَاذُ\". قُلْتُ: لَبَّيْكَ وَسَعْدَيْكَ ثلاثا .. الحديث.\nوحديث الأَعْمَشِ، ثَنَا زَيْدُ بْنُ وَهْبٍ، ثَنَا -والله- أَبُو ذَرٍّ بِالرَّبَذَةِ قَالَ: كُنْتُ أَمْشِي مَعَ رسول الله - ﷺ - فِي حَرَّةِ المَدِينَةِ عِشَاءً، اسْتَقْبَلَنَا أُحُدٌ، فَقَالَ: \"يَا أَبَا ذَرٍّ، مَا أُحِبُّ أَنَّ أُحُدًا لِي ذَهَبًا يَأْتِي عَلَيَّ لَيْلَةٌ أَوْ ثَلَاثٌ عِنْدِي مِنْهُ دِينَار\". إلى أن قال: ثُمَّ قَالَ: \"يَا أَبَا ذَرٍّ\". قُلْتُ: لَبَّيْكَ وَسَعْدَيْكَ .. الحديث.\nوفي آخره: قُلْتُ لِزَيْدٍ: إِنَّهُ بَلَغَنِي أَنَّهُ أَبُو الدَّرْدَاءِ. فَقَالَ: أَشْهَدُ لَحَدَّثَنِيهِ أَبُو ذَرٍّ بِالرَّبَذَةِ.\nقَالَ الأَعْمَشُ: وَحَدَّثَنِي أَبُو صَالِحٍ، عَنْ أَبِي الدَّرْدَاءِ نَحْوَهُ. وَقَالَ أَبُو شِهَابٍ، عَنِ الأَعْمَشِ: \"يَمْكُثُ عِنْدِي فَوْقَ ثَلَاثٍ\".\nالشرح:\nأبو ذر: اسمه جندب -وقيل: برير- بن جنادة بن سفيان بن عبيد بن حرام بن غفار بن مليل بن ضمرة بن بكر بن عبد (مناة) (^١) بن كنانة، مات سنة اثنتين وثلاثين بالرَّبذة.\nوأبو الدرداء: اسمه عويمر بن زيد بن قيس بن عائشة بن أمية بن مالك بن عامر بن عدي بن كعب بن الخزرج بن الحارث بن الخزرج بن حارثة، مات بدمشق سنة اثنتين وثلاثين أيضًا، وله عقب بالشام، شهد فتح مصر.\n_________\n(^١) في الأصل: (مناف).","vol":"29","page":116},{"text":"وأبو شهاب: اسمه عبد ربه بن نافع الحفاظ المدائني، أصله كوفي، مات بالموصل، وقيل: ببلد سنة إحدى -وقيل: اثنتين- وسبعين ومائة، روى له الجماعة.\nوأرصده: -بضم أوله- من أرصد، أي: أعد، قال تعالي: ﴿وَإِرْصَادًا لِمَنْ حَارَبَ اللهَ﴾ [التوبة: ١٠٧] ورصد: ثلاثي، أي: ندب.\nوقوله فيه: (ثم ذكرت قولك فقمت) أي: تثبت في موضعي، ومنه قوله تعالى: ﴿وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا﴾ [البقرة: ٢٠]\nومعنى لبيك إلبابٌ بعد إلباب أي: إقامة بعد إقامة.\nوقال ابن الأنباري: أنا مقيم على طاعتك من قولهم: لب بالمكان، وألب به: إذا أقام.\nومعنى: سعديك. من الإسعاد والمبالغة، وقال غيره: معنى لبيك: إجابة بعد إجابة، وسعديك: إسعاد لك بعد إسعاد. وبه جزم ابن التين، قال المهلب: والإجابة بنعم وكل ما يفهم منه الإجابة كافٍ، ولكن إجابة السيد والشريف بالتلبية (والإرحاب) (^١) والإسعاد أفضل.\nفصل:\nوقوله: (\"ما حق الله\") إلى قوله: (\"ما حق العباد على الله\"). المراد به التأكيد لا الإيجاب، وإن ادعاه المرجئة والله لا يجب عليه شيء لعباده، وهذا اللفظ خرج مخرج التزاوج والتقابل؛ لما تقدم من ذكر حق الله تعالى على العباد كقوله: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ [الشورى: ٤٠] فسمى الجزاء على السيئة باسم السيئة، فكذلك هنا، وإنما المعني به إنجاز وعده من أن يدخلهم الجنة.\n_________\n(^١) من (ص ٢).","vol":"29","page":117},{"text":"وسيأتي هذا المعنى بزيادة في كتاب الاعتصام (^١) في باب قوله: ﴿وَكَانَ عَرْشُهُ على الْمَاءِ﴾ [هود: ٧].\n_________\n(^١) في هامش الأصل: هذا الباب في كتاب التوحيد لا في الاعتصام، وقد رأيته غير هذِه المرة سمى هذا الكتاب الاعتصام، والذي أعرفه في النسخ التي وقفت عليها أن الاعتصام غير كتاب التوحيد، التوحيد آخر الكتاب.","vol":"29","page":118},{"text":"<span data-type='title' id=toc-3784>٣١ - باب لَا يُقِيمُ الرَّجُلُ الرَّجُلَ مِنْ مَجْلِسِهِ</span>\n٦٢٦٩ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يُقِيمُ الرَّجُلُ الرَّجُلَ مِنْ مَجْلِسِهِ ثُمَّ يَجْلِسُ فِيهِ». [انظر: ٩١١ - مسلم: ٢١٧٧ - فتح ١١/ ٦٢]\nذكر فيه حديث ابن عُمَرَ - ﵄ -، عَن رِسول الله - ﷺ -: \"لَا يُقِيمُ الرَّجُلُ الرَّجُلَ مِنْ مَجْلِسِهِ ثُمَّ يَجْلِسُ فِيهِ\".","vol":"29","page":119},{"text":"<span data-type='title' id=toc-3785>٣٢ - باب ﴿إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا﴾ [المجادلة: ١١] الآيَةَ</span>\n٦٢٧٠ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا سُفْيَانُ، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ نَهَى أَنْ يُقَامَ الرَّجُلُ مِنْ مَجْلِسِهِ وَيَجْلِسَ فِيهِ آخَرُ، وَلَكِنْ تَفَسَّحُوا وَتَوَسَّعُوا. وَكَانَ ابْنُ عُمَرَ يَكْرَهُ أَنْ يَقُومَ الرَّجُلُ مِنْ مَجْلِسِهِ ثُمَّ يُجْلِسَ مَكَانَهُ. [انظر ٩١١ - مسلم: ٢١٧٧ - فتح ١١/ ٦٢]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أيضا، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ نَهَى أَنْ يُقَامَ الرَّجُلُ مِنْ مَجْلِسِهِ وَيَجْلِسَ فِيهِ آخَرُ، ولكن تَفَسَّحُوا وَتَوَسَّعُوا. وَكَانَ ابن عُمَرَ يَكْرَهُ أَنْ يَقُومَ الرَّجُلُ مِنْ مَجْلِسِهِ ثُمَّ يُجْلِسَ مَكَانَهُ.\nالشرح:\nتفسحوا من قولهم: مكان فسيح إذا كان واسعًا، واختلف في المراد بالمجلس المذكور: فقال مجاهد وقتادة: مجلس رسول الله - ﷺ - إذا رأوه مقبلًا ضيقوا مجالسهم فأمرهم الله أن يوسع بعضهم لبعض (^١)، وقال الحسن وقتادة: في الغزو خاصة (^٢) وقال يزيد بن أبي حبيب: أي: اثبتوا في الحرب، وهذا من مكيدة الحرب، وقيل: هو عام. وقوله: ﴿يَفْسَحِ اللهُ لَكُمْ﴾ [المجادلة: ١١] أي: توسعوا يوسع الله عليكم منازلكم في الجنة.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ١٧ - ١٨ (٣٣٧٧٥، ٣٣٧٧٦).\n(^٢) \"تفسير الطبري\" ١٢/ ١٩ (٣٣٧٨٣).","vol":"29","page":120},{"text":"وقوله: ﴿فَانْشُزُوا﴾ أي: وإذا قيل: ارتفعوا فارتفعوا، وقوموا إلى قتال عدو، أو صلاة، أو عمل خير، قال الحسن: انهِزوا إلى الحرب (^١).\nوقال قتادة ومجاهد: تفرقوا عن رسول الله - ﷺ - فقوموا. وقال ابن زيد: انشزوا عنه في بيته؛ فإن له حوائج (^٢). وقال صاحب \"الأفعال\": نشز القوم من مجلسهم، قاموا منه (^٣).\nفصل:\nواختلف في تأويل نهيه عن أن يقام الرجل من مجلسه ويجلس فيه آخر. فتأوله قوم على الندب، وقالوا: هو من باب الأدب؛ لأنه قد يجب للعالم أن يليه أهل الفهم (والفطن) (^٤) يوسع لهم في الحلقة حتى يجلسوا بين يديه، وتأوله قوم على الوجوب، وقالوا: لا ينبغي لمن سبق إلى مجلس مباح للجلوس أن يقام منه. واحتجوا بحديث معمر عن سهيل بن أبي صالح عن أبي هريرة - ﵁ - عن النبي - ﷺ - أنه قال: \"إذا قام أحدكم من مجلسه ثم رجع إليه فهو أحق به\" (^٥).\n(وقالوا: وقد كان ابن عمر يقوم له الرجل من تلقاء نفسه فما يجلس في مجلسه) (^٦) (^٧) قالوا: وابن عمر راوي الحديث عن رسول الله - ﷺ - فهو أعلم بتأويله.\n_________\n(^١) انظر: \"زاد المسير\" ٨/ ١٩٢.\n(^٢) رواه الطبري ١٢/ ١٨.\n(^٣) \"الأفعال\" ص ٢٦٣.\n(^٤) في (ص ٢): (النهى).\n(^٥) رواه مسلم (٢١٧٩).\n(^٦) رواه عبد الرزاق في \"المصنف\" ٣/ ٢٦٨، وابن خزيمة في \"صحيحه\" ٣/ ١٦٠.\n(^٧) من (ص ٢).","vol":"29","page":121},{"text":"وحجة من حمله على الندب أن قالوا: لما كان موضع جلوسه في المسجد أو حلقة العلم غير متملك له، ولم يستحقه أحد قبل الجلوس فيه لم يستحقه أحد بالجلوس فيه، وكان حكم الجلوس كحكم المكان في أنهما غير متملكين، قالوا: وأما حديث أبي هريرة - ﵁ - فقد تأوله العلماء على وجهين: على الوجوب، والندب، كما تأولوا حديث ابن عمر فقال محمد بن مسلمة: معنى قوله: \"فهو أحق به\" يريد إذا جلس في مجلس العالم فهو أولى به إذا قام لحاجة، فأما إن قام تاركًا فليس هو أولى به من غيره.\nوالوجه الثاني: روى أشهب عن مالك عن الذي يقوم من المجلس فقيل له: إن بعض الناس يقول: إذا رجع فهو أحق به. قال: ما سمعت به، وإنه لحسن إذا كانت أوبته قريبة وإن بعد ذلك حتى يذهب فيتغدى فهو لك فلا أرى ذلك له، وإن هذا من مجالس الأخلاق.\nوقال الداودي: فيه أن من جلس مجلسًا يجب له الجلوس فيه فهو أحق به حتى يقوم. وظاهر الحديث أن الجالس أحق بموضعه، وقيل: إذا قام ليرجع كان أحق به، وقيل: إن رجع عن قرب كان أحق.","vol":"29","page":122},{"text":"<span data-type='title' id=toc-3786>٣٣ - باب مَنْ قَامَ مِنْ مَجْلِسِهِ أَوْ بَيْتِهِ وَلَمْ يَسْتَأْذِنْ أَصْحَابَهُ، أَوْ تَهَيَّأَ لِلْقِيَامِ لِيَقُومَ النَّاسُ</span>\n٦٢٧١ - حَدَّثَنَا الْحَسَنُ بْنُ عُمَرَ، حَدَّثَنَا مُعْتَمِرٌ: سَمِعْتُ أَبِي يَذْكُرُ، عَنْ أَبِي مِجْلَزٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: لَمَّا تَزَوَّجَ رَسُولُ اللهِ - ﷺ - زَيْنَبَ ابْنَةَ جَحْشٍ دَعَا النَّاسَ طَعِمُوا، ثُمَّ جَلَسُوا يَتَحَدَّثُونَ. قَالَ: فَأَخَذَ كَأَنَّهُ يَتَهَيَّأُ لِلْقِيَامِ فَلَمْ يَقُومُوا، فَلَمَّا رَأَى ذَلِكَ قَامَ، فَلَمَّا قَامَ قَامَ مَنْ قَامَ مَعَهُ مِنَ النَّاسِ وَبَقِيَ ثَلَاثَةٌ، وَإِنَّ النَّبِيَّ - ﷺ - جَاءَ لِيَدْخُلَ فَإِذَا الْقَوْمُ جُلُوسٌ، ثُمَّ إِنَّهُمْ قَامُوا فَانْطَلَقُوا. قَالَ: فَجِئْتُ فَأَخْبَرْتُ النَّبِيَّ - ﷺ - أَنَّهُمْ قَدِ انْطَلَقُوا، فَجَاءَ حَتَّى دَخَلَ، فَذَهَبْتُ أَدْخُلُ فَأَرْخَى الْحِجَابَ بَيْنِي وَبَيْنَهُ، وَأَنْزَلَ اللهُ تَعَالَى ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَنْ يُؤْذَنَ لَكُمْ﴾ إِلَى قَوْلِهِ: ﴿إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللهِ عَظِيمًا﴾ [الأحزاب: ٥٣]. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ١١/ ٦٤]\nذكر فيه حديث أَبِي مِجْلَزٍ -لاحق بن حميد- عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: لَمَّا تَزَوَّجَ رَسُولُ اللهِ - ﷺ - زَيْنَبَ بنت جَحْشٍ دَعَا النَّاسَ طَعِمُوا، ثُمَّ جَلَسُوا يَتَحَدَّثُونَ. قَالَ: فَأَخَذَ كَأَنَّهُ يَتَهَيَّأُ لِلْقِيَامِ فَلَمْ يَقُومُوا .. الحديث.\nوجاء في بعض طرقه أنه - ﵇ - استحيا أن يقول للذين أطالوا الحديث في بيته: قوموا، ويخرجهم من بيته (^١)؛ لأنه - ﵇ - كان على خلق عظيم، وكان أشد الناس حياءً فيما لم يؤمر فيه ولم ينه، فإذا أمره الله لم يستحي من إنفاذ أمر الله والصدع به وكان جلوسهم عنده بعد ما طعموا للحديث أذى له ولأهله. قال تعالى: ﴿إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ﴾ الآية فقد حرم الله -﷿- أذى رسوله فأنزل الله من أجل ذلك الآية.\n_________\n(^١) راجع حديث (٤٧٩١) وأطرافه.","vol":"29","page":123},{"text":"وروى ابن أبي شيبة بإسناد ضعيف عن أنس - ﵁ - أنه - ﵇ - ما جلس إليه أحد فقام حتى يقوم، وذكر عن عبد الله بن سلام، والحسن بن أبي الحسن، وأبي مجلز، والنخعي، وسعيد بن جبير، مثله (^١).\nوفيه: أنه لا ينبغي لأحد أن يدخل بيت غيره إلا بإذن، وأن الداخل المأذون له لا ينبغي له أن يطوِّل الجلوس فيه بعد تمام حاجته التي دخل لها؛ لئلا يؤدي الداخل الذي أدخله (بمنع أهله) (^٢) من التصرف في مصالحهم.\nوفيه: أن من أطال الجلوس في دار غيره حتى كره ذلك من فعله، فإن لصاحب الدار أن يقوم بغير إذنه ويظهر التثاقل عليه في ذلك حتى يفطن له، وأنه إذا أقام فإن للداخل القيام منه، وأنه لا يجوز له الجلوس فيه بعده إلا أن يأذن له في ذلك صاحب المنزل.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٢٤٣ (٢٥٦٥٦ - ٢٥٦٦٢).\n(^٢) في الأصل: (ويمنع إذنه).","vol":"29","page":124},{"text":"<span data-type='title' id=toc-3787>٣٤ - باب الاِحْتِبَاءِ بِالْيَدِ وَهُوَ الْقُرْفُصَاءُ</span>\n٦٢٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي غَالِبٍ، أَخْبَرَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ، عَنْ أَبِيهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - بِفِنَاءِ الْكَعْبَةِ مُحْتَبِيًا بِيَدِهِ هَكَذَا. [فتح ١١/ ٦٥]\nذكر فيه حديث ابن عُمَرَ - ﵄ - قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - بِفِنَاءِ الكَعْبَةِ مُحْتَبِيًا بِيَدِهِ هَكَذَا.\nالشرح:\nالبخاري رواه عن محمد بن أبي غالب، وهو أبو عبد الله القُومَسِيُّ، سكن بغداد، وليس بصاحب هشيم الواسطي، روى عنه البخاري وأبو داود، ومات سنة خمسين ومائتين، وصاحب هشيم أكبر منه، مات سنة أربع وعشرين ومائتين.\nوالقرفصاء تمد وتقصر، (وبكسر) (^١) القاف والفاء أيضًا، وبهما يضبط أيضًا (^٢)، وهي جلسة المحتبي بيديه، وقيل: هي جلسة المستوفز، وقيل: هي جلسة الرجل على أليتيه، وقال الفراء: إذا ضممت مددت، وإذا كسرت قصرت. وإنما يجوز الاحتباء لمن جلس في (حبوته) (^٣)، فأما إن تحرك وصنع بيده شيئًا أو صلى فلا يجوز له ذلك؛ لأن عورته تبدو إلا أن يكون احتباؤه على ثوب يستر عورته فذلك جائز.\n_________\n(^١) من (ص ٢).\n(^٢) في هامش الأصل: هذِه العبارة الصواب: القرفصاء بمد وتقصير، وتقال بضم القاف والفاء وكسرهما.\n(^٣) في (ص ٢): (حبائه).","vol":"29","page":125},{"text":"وقد سلف تفسير الاحتباء في أبواب اللباس في الصلاة.\nوعبارة أبي عبيد: القرفصاء: أن يجلس على أليتيه ويلصق فخذيه ببطنه ويحتبي بيديه بعضها على ساقيه كما يحتبي بالثوب تكون يداه مكان الثوب (^١)، (ونقله في \"الصحاح\" عنه، ثم قال) (^٢): وقال (أبو مهدي) (^٣): هو أن يجلس على ركبتيه متكئًا، ويلصق بطنه بفخذيه ويتأبط كفَّيه، وهي جلسة الأعراب (^٤).\nوقال الداودي: الاحتباء: هو أن يقيم رجليه ويفرج بين ركبتيه وجوفه شيئًا، ويدير عليه رداء من ظهره إلى عند ركبتيه، ويعقده فإن كان عليه قميص أو إزار أو سراويل لم يكن هو الحديث المنهي عنه، كما سلف، وإذا لم يدر عليه شيئًا فهي القرفصاء، إلا أنه يمسك ساقيه بيديه، والذي ذكره ابن فارس (^٥) وغيره مثل ما في \"الصحاح\" إلا أن الاحتباء أن يجمع ظهره وساقيه بثوبه.\n_________\n(^١) \"غريب الحديث\" ١/ ١٣٠.\n(^٢) من (ص ٢).\n(^٣) في الأصل: (أبو المنذر).\n(^٤) \"الصحاح\" ٣/ ١٠٥١.\n(^٥) \"مجمل اللغة\" ٢/ ٧٦٤.","vol":"29","page":126},{"text":"<span data-type='title' id=toc-3788>٣٥ - باب مَنِ اتَّكَأَ بَيْنَ يَدَيْ أَصْحَابِهِ</span>\nوقَالَ خَبَّابٌ: أَتَيْتُ النَّبِيَّ - ﷺ - وَهْوَ مُتَوَسِّدٌ بُرْدَةً قُلْتُ: أَلَا تَدْعُو اللهَ؟ فَقَعَدَ. [انظر: ٣٦١٢]\n\n٦٢٧٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا الْجُرَيْرِيُّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَلَا أُخْبِرُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟». قَالُوا: بَلَى يَا رَسُولَ اللهِ. قَالَ: «الإِشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ». [انظر: ٢٦٥٤ - مسلم: ٨٧ - فتح ١١/ ٦٦]\n\n٦٢٧٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ مِثْلَهُ: وَكَانَ مُتَّكِئًا فَجَلَسَ فَقَالَ: «أَلَا وَقَوْلُ الزُّورِ». فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا: لَيْتَهُ سَكَتَ. [انظر: ٢٦٥٤ - مسلم: ٨٧ - فتح ١١/ ٦٦]\nثم ساق حديث عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَلَا أُخْبِرُكُمْ بِأَكْبَرِ الكَبَائِرِ؟ \". قَالُوا: بَلَى يَا رَسُولَ اللهِ. قَالَ: \"الإِشْرَاكُ باللهِ، وَعُقُوقُ الوَالِدَيْنِ\". وفي لفظ: وكان متكئا فجلس. الحديث.\nقال المهلب: فيه جواز اتكاء العالم بين يدي الناس، وفي مجلس الفتوى، وكذلك السلطان، والأمير في بعض ما يحتاج إليه من ذلك، لراحة يتعاقب فيها في جلسته، أو لألم يجده في بعض أعضائه، أو لما هو أرفق به، ولا يكون ذلك عامة جلوسه؛ لأنه - ﵇ - قال: \"آكل كما يأكل العبد، وأجلس كما يجلس العبد\"، ولم يكن يأكل متكئًا (^١).\n_________\n(^١) رواه أبو يعلى ٨/ ٣١٨ (٤٩٢٠) من حديث عائشة. وإسناده ضعيف كما قال الحافظ العراقي في \"تخريج الإحياء\" ١/ ٦٤٥. لكنه روي بإسناد آخر عنها. وانظر: \"الصحيحة\" (٥٤٤).","vol":"29","page":127},{"text":"<span data-type='title' id=toc-3789>٣٦ - باب مَنْ أَسْرَعَ فِي (مِشْيَتِهِ) (^١) لِحَاجَةٍ أَوْ قَصْدٍ</span>\n٦٢٧٥ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ عُمَرَ بْنِ سَعِيدٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، أَنَّ عُقْبَةَ بْنَ الْحَارِثِ حَدَّثَهُ قَالَ: صَلَّى النَّبِيُّ - ﷺ - الْعَصْرَ، فَأَسْرَعَ ثُمَّ دَخَلَ الْبَيْتَ. [انظر: ٨٥١ - فتح ١١/ ٦٧]\nذكر فيه حديث عُقْبَةَ بْنِ الحَارِثِ - ﵁ - قَالَ: صَلَّى النَّبِيُّ - ﷺ - العَصْرَ فَأَسْرَعَ ثمَّ دَخَلَ البَيْتَ. سلف.\nوفيه: جواز إسراع السلطان والعالم في حوائجهم والمبادرة إليها، وقد جاء أن إسراعه - ﵇ - في دخوله البيت؛ إنما كان لأنه ذكر أن عنده صدقة فأحب أن يفرقها في وقته (ذلك) (^٢).\nوفيه: فضل تعجيل أفعال البر، وترك تأخيرها، وذكر ابن المبارك بإسناده أنه - ﵇ - كان يمشي مشية (السوقى) (^٣) لا العاجز ولا الكسلان، وكان ابن عمر يسرع في المشي ويقول: هو أبعد من الزهو، وأسرع في الحاجة (^٤)، وفيه أيضًا اشتغالٌ عن النظر.\n_________\n(^١) كذا في الأصل. وفي اليونينية ٨/ ٦٢: (مشيه) ليس عليها تعليق.\n(^٢) من (ص ٢).\n(^٣) في هامش الأصل: إن كانت الكتابة صحيحة فمعناه: الواحد من الرعية لا مشية ملك.\n(^٤) \"الزهد\" لابن المبارك ص ٢٨٨.","vol":"29","page":128},{"text":"<span data-type='title' id=toc-3790>٣٧ - باب السَّرِيرِ</span>\n٦٢٧٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي وَسْطَ السَّرِيرِ وَأَنَا مُضْطَجِعَةٌ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ، تَكُونُ لِىَ الْحَاجَةُ فَأَكْرَهُ أَنْ أَقُومَ فَأَسْتَقْبِلَهُ، فَأَنْسَلُّ انْسِلَالًا. [انظر: ٣٨٢ - مسلم: ٥١٢، ٧٤٤ - فتح ١١/ ٦٧]\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُصَلِّي وَسْطَ السَّرِيرِ، وَأَنَا مُضْطَجِعَةٌ بَيْنَهُ وَبَيْنَ القِبْلَةِ، تَكُونُ لِيَ الحَاجَةُ فَأَكْرَهُ أَنْ أَقُومَ فَأَسْتَقْبِلَهُ، فَأَنْسَلُّ انْسِلَالًا. (هذا الحديث سلف في الصلاة) (^١).\nوفيه: اتخاذ الصالحين الأسرة ونومهم عليها، وجواز الصلاة فيها.\nوفيه: جواز الاضطجاع للمرأة بحضرة زوجها.\nوفيه: مرور المرأة بين يدي المصلي خلافًا لمن قال: يقطع الصلاة. وجواز الصلاة إلى النائم، ومالك يكرهه خشية أن يخرج منه شيء.\nووسط بالفتح والإسكان. قال ابن التين: قرأناه بالسكون. وهو في مشهور اللغة بفتحها.\n_________\n(^١) من (ص ٢). قلت: سلف برقم (٥١١).","vol":"29","page":129},{"text":"<span data-type='title' id=toc-3791>٣٨ - باب مَنْ أُلْقِيَ لَهُ الوِسَادَةُ</span>\n٦٢٧٧ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا خَالِدٌ. وَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا خَالِدٌ، عَنْ خَالِدٍ، عَنْ أَبِي قِلَابَةَ قَالَ: أَخْبَرَنِي أَبُو الْمَلِيحِ قَالَ: دَخَلْتُ مَعَ أَبِيكَ زَيْدٍ عَلَى عَبْدِ اللهِ بْنِ عَمْرٍو، فَحَدَّثَنَا أَنَّ النَّبِيَّ - ﷺ - ذُكِرَ لَهُ صَوْمِي، فَدَخَلَ عَلَيَّ، فَأَلْقَيْتُ لَهُ وِسَادَةً مِنْ أَدَمٍ حَشْوُهَا لِيفٌ، فَجَلَسَ عَلَى الأَرْضِ، وَصَارَتِ الْوِسَادَةُ بَيْنِي وَبَيْنَهُ، فَقَالَ لِي: «أَمَا يَكْفِيكَ مِنْ كُلِّ شَهْرٍ ثَلَاثَةُ أَيَّامٍ؟». قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: «خَمْسًا». قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: «سَبْعًا». قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: «تِسْعًا». قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: «إِحْدَى عَشْرَةَ». قُلْتُ: يَا رَسُولَ اللهِ. قَالَ: «لَا صَوْمَ فَوْقَ صَوْمِ دَاوُدَ، شَطْرَ الدَّهْرِ، صِيَامُ يَوْمٍ وَإِفْطَارُ يَوْمٍ». [انظر: ١١٣١ - مسلم:\n\n١١٥٩ - فتح ١١/ ٦٨]\n\n٦٢٧٨ - حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا يَزِيدُ، عَنْ شُعْبَةَ، عَنْ مُغِيرَةَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ أَنَّهُ قَدِمَ الشَّأْمَ.\nوَحَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ مُغِيرَةَ، عَنْ إِبْرَاهِيمَ قَالَ: ذَهَبَ عَلْقَمَةُ إِلَى الشَّأْمِ، فَأَتَى الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ فَقَالَ: اللَّهُمَّ ارْزُقْنِي جَلِيسًا. فَقَعَدَ إِلَى أَبِي الدَّرْدَاءِ، فَقَالَ: مِمَّنْ أَنْتَ؟ قَالَ: مِنْ أَهْلِ الْكُوفَةِ. قَالَ: أَلَيْسَ فِيكُمْ صَاحِبُ السِّرِّ الَّذِي كَانَ لَا يَعْلَمُهُ غَيْرُهُ؟ -يَعْنِي: حُذَيْفَةَ- أَلَيْسَ فِيكُمْ -أَوْ كَانَ فِيكُمُ- الَّذِي أَجَارَهُ اللهُ عَلَى لِسَانِ رَسُولِهِ - ﷺ - مِنَ الشَّيْطَانِ؟ -يَعْنِي: عَمَّارًا- أَوَلَيْسَ فِيكُمْ صَاحِبُ السِّوَاكِ وَالْوِسَادِ؟ -يَعْنِي ابْنَ مَسْعُودٍ- كَيْفَ كَانَ عَبْدُ اللهِ يَقْرَأُ: ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾ [الليل: ١]. قَالَ: ﴿الذَّكَرِ وَالأُنْثَى﴾ [الليل: ٣]. فَقَالَ: مَا زَالَ هَؤُلَاءِ حَتَّى كَادُوا يُشَكِّكُونِي، وَقَدْ سَمِعْتُهَا مِنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٣٢٨٧ - مسلم: ٨٢٤ - فتح ١١/ ٦٨]\nذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو، أنه - ﷺ - ذُكِرَ لَهُ صَوْمِي، فَدَخَلَ عَلَيَّ، فَأَلْقَيْتُ لَهُ وِسَادَةً مِنْ أَدَمٍ حَشْوُهَا لِيفٌ، فَجَلَسَ عَلَى الأَرْضِ، وَصَارَتِ الوِسَادَةُ بَيْنِي وَبَيْنَهُ .. الحديث.","vol":"29","page":130},{"text":"وحديث يَحْيَى بْنِ جَعْفَرٍ، ثَنَا يَزِيدُ (عَنْ شُعْبَةَ) (^١) عَنْ مُغِيرَةَ -يعني: ابن مقسم الضبي- عَنْ إِبْرَاهِيمَ -يعني: النخعي- عَنْ عَلْقَمَةَ أَنَّهُ قَدِمَ الشَّأْمَ.\nوفي رواية: ذَهَبَ عَلْقَمَةُ إِلَى الشَّأْمِ، فَأَتَى المَسْجِدَ فَصلَّى رَكْعَتَيْنِ. إلى أن قال: (أَلَيْسَ فِيكُمْ صَاحِبُ السِّرِّ الذِي كَانَ لَا يَعْلَمُهُ غَيْرُهُ؟ يَعْنِي: حُذَيْفَةَ) (^٢) أَلَيْسَ فِيكُمْ الذِي أَجَارَهُ اللهُ عَلَى لِسَانِ رَسُولِهِ مِنَ الشَّيْطَانِ؟ -يَعْنِي: عَمَّارًا- أَوَلَيْسَ فِيكُمْ صَاحِبُ السِّوَاكِ وَالْوِسادِ؟ يَعْنِي ابن مَسْعُودٍ. . الحديث.\nو(يحيى) (^٣) شيخ البخاري هو أبو زكريا، والده جعفر بن أعين أزدي بارقي نجاري بيكندي من أفراده عن الخمسة، مات سنة ثلاث وأربعين ومائتين روى عن يزيد بن هارون وغيره.\nفصل:\nقال المهلب: فيه: إكرام السلطان والعالم، وإلقاء الوسادة له.\nوفيه: أن السلطان والعالم يزور أصحابه، ويقصدهم في منازلهم، ويعلمهم ما يحتاجون إليه من دينهم.\nوفيه: جواز رد الكرامة على أهلها إذا لم يردها الذي خص بها؛ لأنه - ﵇ - لم يجلس على الوسادة حين ألقيت له وجلس على الأرض.\nوفيه: إيثار التواضع على الترفع، وحمل النفس على التذلل.\nوفيه: أن خَدمَة السلطان يجب أن يُعرف كل واحد منهم بخطئه.\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).","vol":"29","page":131},{"text":"فصل:\nالمراد بالسِّرِّ -فيما قيل- أنه - ﵇ - أسَرَّ إليه بأسماءِ سبعة عشر من المنافقين لم يعلمهم لأحد غيره وكان عمر - ﵁ - إذا مات من يشك فيه رصد حذيفة فإن خرج لجنازته وإلا لم يَخْرج.\nوقوله: (أليس فيكم صاحب السواك والوسادة؟) يريد لم يكن له سواهما جهازًا، وأعطاه إياهما رسول الله - ﷺ -، وفي غير هذا الموضع زيادة: (صاحب (السرار) (^١».\nوقال الخطابي: السواد: السرار.\nوهو ما روي عنه أنه - ﵇ - قال له: \"إِذْنُكَ عليَّ أن ترفع الحجاب، وتسمع لسوادي\" (^٢) وكان - ﵇ - يختص عبد الله اختصاصًا شديدًا، لا يحجبه إذا جاء، ولا يرده إذا سأله (^٣).\nقيل: وكان علقمة سيد تابعي الكوفة، وكان مالك يفضله على صحابة عبد الله وكانت عائشة - ﵂ - تفضل الأسود، وكان بعضهم يفضل أبا ميسرة.\nفائدة: في مناقب عمار:\nما أخرجه ابن سعد عن الحسن قال: قال عمار بن ياسر: قد قاتلت مع رسول الله الإنس والجن، فقيل له: هذا قاتلت الإنس، فكيف قاتلت الجن؟! قال: نزلنا مع رسول الله منزلًا فأخذت قربتي ودلوي لأستقي، فقال لي رسول الله - ﷺ -: \"أما إنه سيأتيك من يمنعك من الماء\" فلما كنت\n_________\n(^١) في (ص ٢): (السواد).\n(^٢) رواه مسلم (٢١٦٩).\n(^٣) \"أعلام الحديث\" ٣/ ١٦٤٠.","vol":"29","page":132},{"text":"على رأس البئر، إذا رجل أسود كأنه مرس فقال: لا والله لا تستقي اليوم منها ذنوبًا واحدًا، فأخذته وأخذني، فصرعته، ثم أخذت حجرًا فكسرت به أنفه ووجهه، ثم ملأت قربتي، فأتيت بها رسول الله - ﷺ - فقال: \"هل أتاك على الماء من أحد؟ \" فقلت: عبدٌ أسود. قال: \"ما صنعت به؟ \" فأخبرته فقال: \"أتدري من هو؟ \" قلت: لا. قال: \"ذاك الشيطان جاء يمنعك من الماء\" (^١).\n_________\n(^١) \"الطبقات الكبرى\" ٣/ ٢٥١.","vol":"29","page":133},{"text":"<span data-type='title' id=toc-3792>٣٩ - باب القَائِلَةِ بَعْدَ الجُمُعَةَ</span>\n٦٢٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: كُنَّا نَقِيلُ وَنَتَغَدَّى بَعْدَ الْجُمُعَةِ. [انظر: ٩٣٨ - مسلم: ٨٥٩ - فتح ١١/ ٦٩]\nذكر فيه حديث سَهْلِ بْنِ سَعْدٍ قَالَ: كُنَّا نَقِيلُ وَنتَغَدى بَعْدَ الجُمُعَةِ. قد سلف في الجمعة (^١).\nوفيه: أن القائلة بعد الجمعة من الأمر بالمعروف، وذلك -والله أعلم- ليستعان بها على قيام الليل لقصر ليل الصيف، (وفيه حديث) (^٢).\n_________\n(^١) سلف برقم (٩٣٩).\n(^٢) من (ص ٢).","vol":"29","page":134},{"text":"<span data-type='title' id=toc-3793>٤٠ - باب القَائِلَةِ فِي المَسْجِدِ</span>\n٦٢٨٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ مَا كَانَ لِعَلِيٍّ اسْمٌ أَحَبَّ إِلَيْهِ مِنْ أَبِي تُرَابٍ، وَإِنْ كَانَ لَيَفْرَحُ بِهِ إِذَا دُعِيَ بِهَا، جَاءَ رَسُولُ اللهِ - ﷺ - بَيْتَ فَاطِمَةَ - ﵍ - فَلَمْ يَجِدْ عَلِيًّا فِي الْبَيْتِ فَقَالَ: «أَيْنَ ابْنُ عَمِّكِ؟». فَقَالَتْ: كَانَ بَيْنِي وَبَيْنَهُ شَيْءٌ، فَغَاضَبَنِي فَخَرَجَ فَلَمْ يَقِلْ عِنْدِي. فَقَالَ رَسُولُ اللهِ - ﷺ - لإِنْسَانٍ: «انْظُرْ أَيْنَ هُوَ؟» فَجَاءَ فَقَالَ: يَا رَسُولَ اللهِ، هُوَ فِي الْمَسْجِدِ رَاقِدٌ. فَجَاءَ رَسُولُ اللهِ - ﷺ - وَهْوَ مُضْطَجِعٌ قَدْ سَقَطَ رِدَاؤُهُ عَنْ شِقِّهِ فَأَصَابَهُ تُرَابٌ، فَجَعَلَ رَسُولُ اللهِ - ﷺ - يَمْسَحُهُ عَنْهُ وَهْوَ يَقُولُ: «قُمْ أَبَا تُرَابٍ، قُمْ أَبَا تُرَابٍ». [انظر: ٤٤١ - مسلم: ٢٤٠٩ - فتح ١١/ ٧٠]\nذكر فيه حديث سَهْلٍ - ﵁ - في قصة عليٍّ ونومه في المسجد وتكنيته بأبي تراب.\nوفيه كما قال المهلب: جواز النوم بالنهار والليل في المسجد من غير ضرورة إلى ذلك. وقد تقدم من أجاز ذلك، ومن كرهه في باب: نوم الرجل، من كتاب الصلاة.\nوفيه: ممازحة (الصهر) (^١) وتكنيته بغير كنيته ولشيء عرض له كما كنى أبا هريرة بهرة كذلك كنى عليًّا بالتراب الذي احتبس إليه.\nوفيه: جواز ممازحة أهل الفضل، وكان - ﵇ - يمزح ولا يقول إلا حقًّا.\nوفيه: الرفق بالأصهار، وإلطافهم، وترك معاتبتهم على ما يكون منهم لأهلهم؛ لأنه - ﵇ - لم يعاتب عليًّا على مغاضبته لأهله، بل قال له \"قم \" وعرض له بالانصراف إلى أهله.\n_________\n(^١) في الأصل: (الصبي) وفي هامشها: لعله الصهر، وإلا فليس هو بصبي.","vol":"29","page":135},{"text":"<span data-type='title' id=toc-3794>٤١ - باب مَنْ زَارَ قَوْمًا فَقَالَ عِنْدَهُمْ</span>\n٦٢٨١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ قَالَ: حَدَّثَنِي أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَسٍ، أَنَّ أُمَّ سُلَيْمٍ كَانَتْ تَبْسُطُ لِلنَّبِيِّ - ﷺ - نِطَعًا فَيَقِيلُ عِنْدَهَا عَلَى ذَلِكَ النِّطَعِ. قَالَ: فَإِذَا نَامَ النَّبِيُّ - ﷺ - أَخَذَتْ مِنْ عَرَقِهِ وَشَعَرِهِ فَجَمَعَتْهُ فِي قَارُورَةٍ، ثُمَّ جَمَعَتْهُ فِي سُكٍّ. قَالَ: فَلَمَّا حَضَرَ أَنَسَ بْنَ مَالِكٍ الْوَفَاةُ أَوْصَى أَنْ يُجْعَلَ فِي حَنُوطِهِ مِنْ ذَلِكَ السُّكِّ. قَالَ: فَجُعِلَ فِي حَنُوطِهِ. [مسلم: ٢٣٣١ - فتح ١١/ ٧٠]\n٦٢٨٢، ٦٢٨٣ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّهُ سَمِعَهُ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا ذَهَبَ إِلَى قُبَاءٍ يَدْخُلُ عَلَى أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ فَتُطْعِمُهُ -وَكَانَتْ تَحْتَ عُبَادَةَ بْنِ الصَّامِتِ- فَدَخَلَ يَوْمًا فَأَطْعَمَتْهُ، فَنَامَ رَسُولُ اللهِ - ﷺ -، ثُمَّ اسْتَيْقَظَ يَضْحَكُ. قَالَتْ: فَقُلْتُ: مَا يُضْحِكُكَ يَا رَسُولَ اللهِ؟ فَقَالَ: «نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللهِ، يَرْكَبُونَ ثَبَجَ هَذَا الْبَحْرِ مُلُوكًا عَلَى الأَسِرَّةِ». أَوْ قَالَ: «مِثْلُ الْمُلُوكِ عَلَى الأَسِرَّةِ». شَكَّ إِسْحَاقُ. قُلْتُ: ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَدَعَا، ثُمَّ وَضَعَ رَأْسَهُ فَنَامَ، ثُمَّ اسْتَيْقَظَ يَضْحَكُ، فَقُلْتُ: مَا يُضْحِكُكَ يَا رَسُولَ اللهِ؟ قَالَ: «نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللهِ، يَرْكَبُونَ ثَبَجَ هَذَا الْبَحْرِ مُلُوكًا عَلَى الأَسِرَّةِ». أَوْ: «مِثْلَ الْمُلُوكِ عَلَى الأَسِرَّةِ». فَقُلْتُ: ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: «أَنْتِ مِنَ الأَوَّلِينَ». فَرَكِبَتِ الْبَحْرَ زَمَانَ مُعَاوِيَةَ، فَصُرِعَتْ عَنْ دَابَّتِهَا حِينَ خَرَجَتْ مِنَ الْبَحْرِ، فَهَلَكَتْ. [انظر: ٢٧٨٨، ٢٧٨٩ - مسلم: ١٩١٢ - فتح ١١/ ٧٠]\nذكر فيه حديث ثُمَامَةَ أَنَّ أُمَّ سُلَيْمٍ كَانَتْ تَبْسُطُ لرسول الله - ﷺ - نِطَعًا فَيَقِيلُ عِنْدَهَا عَلَى ذَلِكَ النِّطَعِ. قَالَ: فَإِذَا نَامَ النَّبِيُّ - ﷺ - أَخَذَتْ مِنْ عَرَقِهِ .. الحديث.\nوحديث أَنَسٍ: كَانَ - ﷺ - إِذَا ذَهَبَ إِلَى قُبَاءٍ يَدْخُلُ عَلَى أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ فَتُطعِمُهُ -وَكَانَتْ تَحْتَ عُبَادَةَ بْنِ الصَّامِتِ- فَدَخَلَ يَوْمًا فَأَطْعَمَتْهُ،","vol":"29","page":136},{"text":"فَنَامَ ثُمَّ اسْتَيْقَظَ يَضْحَكُ. وذكر الحديث.\nفيه: جواز القائلة للإمام والرئيس والعالم عند معارفه وثقات إخوانه، وأن ذلك مما يسقط المؤنة ويثبت المودة ويؤكد المحبة.\nوفيه: طهارة شعر ابن آدم (وعرقه) (^١).\nقال الداودي: كانت أم سليم وأم حرام وأخوهما حرام أخوال النبي - ﷺ - من الرضاعة. وقال ابن وهب: أم حرام خالة رسول الله - ﷺ - ولم يقل: من الرضاعة، وقد سلف ذلك مبسوطًا فيما مضى.\nفصل:\nاحتج بالحديث من أوجب على النساء الحج في البحر، قال: وهو جائز، أعني: ركوبهن البحر إذا كانت في سرير وشبهه مما تستتر به، وقال مالك في كتاب محمد: ما للمرأة والبر والبحر، هو شديد، والمرأة عورة وأخاف أن تتكشف، وترك ذلك أحب إلي (^٢).\nفصل:\nفي النطع أربع لغات: كسر النون مع فتح الطاء وسكونها، وفتح النون والطاء، وفتحها وسكون الطاء.\nفصل:\nأخذت أم سليم شعره وعرقه تبركًا به وجعلته مع (السك) (^٣)؛ لئلا يذهب إذا كان العرق وحده، وجعله أنس في حنوطه تعوذًا به من المكاره، والحنوط بفتح الحاء وحكي ضمها.\n_________\n(^١) في (ص ٢): (وغيره).\n(^٢) انظر: \"النوادر والزيادات\" ٢/ ٣٢٠.\n(^٣) في (ص ٢): (المسك).","vol":"29","page":137},{"text":"فصل:\nوقوله: \" (ملوك على الأسرة\" أو \"مثل الملوك\") يحتمل وجهين:\nأحدهما: أن حالهم في الدنيا حين (ذكرهم) (^١) حال الملوك على الأسرة، في صلاح حالهم، وسعة دنياهم، وكثرة سلاحهم، وأسرتهم، وغير ذلك.\nوالثاني: أنهم عرضوا، وأعلم بحالهم في الجنة أنهم كذلك، والأسرة قيل: الأرائك يتكئون عليها. ورجح الأول، وأنه أظهر والثاني أرفع.\nفصل:\nفيه: الغزو بالنساء. وأجازه مالك في الجيوش العظيمة (^٢).\nفصل:\n\"وثبج البحر\": وسطه، ويقال: ظهره، والمعنى متقارب.\nفصل:\nوقوله: (فركبت البحر في زمن معاوية) قيل: في إمارته ليس في زمن ولايته الكبرى، وظاهر الخبر خلافه، قال ابن الكلبي: كانت هذِه الغزوة لمعاوية سنة ثمان وعشرين.\nفصل:\nقوله: (فصرعت عن دابتها) هو (بقبرص) (^٣).\n_________\n(^١) في (ص ٢): (ذكرتهم).\n(^٢) \"النوادر والزيادات\" ٣/ ٣٤.\n(^٣) في هامش الأصل: وفي هذا \"الصحيح\": فنزلوا الشام فقربت إليها دابتها فصرعتها.","vol":"29","page":138},{"text":"<span data-type='title' id=toc-3795>٤٢ - باب الْجُلُوسِ كَيْفَمَا تَيَسَّرَ</span>\n٦٢٨٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ لِبْسَتَيْنِ، وَعَنْ بَيْعَتَيْنِ: اشْتِمَالِ الصَّمَّاءِ، وَالاِحْتِبَاءِ فِي ثَوْبٍ وَاحِدٍ لَيْسَ عَلَى فَرْجِ الإِنْسَانِ مِنْهُ شَيْءٌ، وَالْمُلَامَسَةِ، وَالْمُنَابَذَةِ. [انظر: ٣٦٧ - مسلم: ١٥١٢ - فتح ١١/ ٧٩].\nتَابَعَهُ مَعْمَرٌ وَمُحَمَّدُ بْنُ أَبِي حَفْصَةَ وَعَبْدُ اللهِ بْنُ بُدَيْلٍ، عَنِ الزُّهْرِيِّ. [انظر: ٣٦٧ - مسلم: ١٥١٢ - فتح ١٠/ ٧٩]\nذكر فيه حديث سُفْيَانَ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: نَهَى رسول الله - ﷺ - عَنْ لِبْسَتَيْنِ .. الحديث سلف غير مرة، وموضع الحاجة منه: (الاحتباء في ثوب واحد ليس على فرج الإنسان منه شيء). تابعه معمر ومحمد بن أبي حفصة وعبد الله بن بُديل، عن الزهري.\nقال المهلب: هذِه الترجمة قائمة من دليل هذا الحديث؛ وذلك أنه - ﵇ - نهى عن حالتين وهما: اشتمال الصماء، والاحتباء، فمفهومه إباحة غيرهما مما تيسر من الهيئات والملابس إذا ستر ذلك العورة. ورأيت لطاوس أنه كان يكره التربع ويقول: هي مملكة (^١). وإنما نهى عن هاتين اللبستين في الصلاة، كما قاله ابن بطال (^٢)؛ لأنهما لا يستران العورة عند الرفع والخفض وإخراج اليدين، فأما الجالس لا يصنع شيئًا ولا يتصرف بيديه وتكون عورته مستورة فلا حرج عليه فيهما؛ لأنه قد ثبت عن رسول الله أنه احتبى بفناء الكعبة، كما سلف (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٢/ ٣٣ (٦١٣٨)، ٥/ ٢٢٩ (٢٥٥١٧).\n(^٢) \"شرح ابن بطال\" ٢/ ٣١.\n(^٣) برقم (٦٢٧٢).","vol":"29","page":139},{"text":"<span data-type='title' id=toc-3796>٤٣ - باب مَنْ نَاجَى بَيْنَ يَدَيِ النَّاسِ، وَمَنْ لَمْ يُخْبِرْ بِسِرِّ صَاحِبِهِ، فَإِذَا مَاتَ أَخْبَرَ بِهِ</span>\n٦٢٨٥، ٦٢٨٦ - حَدَّثَنَا مُوسَى، عَنْ أَبِي عَوَانَةَ، حَدَّثَنَا فِرَاسٌ، عَنْ عَامِرٍ، عَنْ مَسْرُوقٍ، حَدَّثَتْنِي عَائِشَةُ أُمُّ الْمُؤْمِنِينَ قَالَتْ: إِنَّا كُنَّا أَزْوَاجَ النَّبِيِّ - ﷺ - عِنْدَهُ جَمِيعًا، لَمْ تُغَادَرْ مِنَّا وَاحِدَةٌ، فَأَقْبَلَتْ فَاطِمَةُ - ﵍ - تَمْشِي، لَا وَاللهِ مَا تَخْفَى مِشْيَتُهَا مِنْ مِشْيَةِ رَسُولِ اللهِ - ﷺ -، فَلَمَّا رَآهَا رَحَّبَ قَالَ: «مَرْحَبًا بِابْنَتِي». ثُمَّ أَجْلَسَهَا عَنْ يَمِينِهِ -أَوْ عَنْ شِمَالِهِ- ثُمَّ سَارَّهَا، فَبَكَتْ بُكَاءً شَدِيدًا، فَلَمَّا رَأَى حُزْنَهَا سَارَّهَا الثَّانِيَةَ إِذَا هِيَ تَضْحَكُ. فَقُلْتُ لَهَا -أَنَا مِنْ بَيْنِ نِسَائِهِ-: خَصَّكِ رَسُولُ اللهِ - ﷺ - بِالسِّرِّ مِنْ بَيْنِنَا ثُمَّ أَنْتِ تَبْكِينَ! فَلَمَّا قَامَ رَسُولُ اللهِ - ﷺ - سَأَلْتُهَا: عَمَّا سَارَّكِ؟\nقَالَتْ: مَا كُنْتُ لأُفْشِيَ عَلَى رَسُولِ اللهِ - ﷺ - سِرَّهُ. فَلَمَّا تُوُفِّيَ قُلْتُ لَهَا: عَزَمْتُ عَلَيْكِ بِمَا لِي عَلَيْكِ مِنَ الْحَقِّ لَمَّا أَخْبَرْتِنِي. قَالَتْ: أَمَّا الآنَ فَنَعَمْ. فَأَخْبَرَتْنِي قَالَتْ: أَمَّا حِينَ سَارَّنِي فِي الأَمْرِ الأَوَّلِ، فَإِنَّهُ أَخْبَرَنِي أَنَّ جِبْرِيلَ كَانَ يُعَارِضُهُ بِالْقُرْآنِ كُلَّ سَنَةٍ مَرَّةً «وَإِنَّهُ قَدْ عَارَضَنِي بِهِ الْعَامَ مَرَّتَيْنِ، وَلَا أَرَى الأَجَلَ إِلاَّ قَدِ اقْتَرَبَ، فَاتَّقِي اللهَ وَاصْبِرِي، فَإِنِّي نِعْمَ السَّلَفُ أَنَا لَكَ». قَالَتْ: فَبَكَيْتُ بُكَائِي الَّذِي رَأَيْتِ، فَلَمَّا رَأَى جَزَعِي سَارَّنِي الثَّانِيَةَ قَالَ: «يَا فَاطِمَةُ، أَلَا تَرْضَيْنَ أَنْ تَكُونِي سَيِّدَةَ نِسَاءِ الْمُؤْمِنِينَ\" أَوْ: \"سَيِّدَةَ نِسَاءِ هَذِهِ الأُمَّةِ؟». [انظر: ٣٦٢٣، ٣٦٢٤ - مسلم: ٢٤٥٠ - فتح ١١/ ٧٩]\nذكر فيه حديث عَائِشَةَ - ﵂ - في إسراره لفاطمة فبكت، ثم أسر إليها فضحكت وأفشته بعد.\nوفيه: ما ترجم له وجواز مسارة الواحد بحضرة الجماعة، وليس ذلك من نهيه عن مناجاة الاثنين دون الواحد (^١)؛ لأن المعنى الذي\n_________\n(^١) سيأتي هذا الحديث قريبًا برقم (٦٢٩٠)، ورواه مسلم (٢١٨٤).","vol":"29","page":140},{"text":"يخاف من ترك الواحد لا يخاف في ترك الجماعة، وذلك أن الواحد إذا تساروا دونه وقع بنفسه أنهما يتكلمان فيه بما يسوؤه، ولا يتفق ذلك في الجماعة، وهذا من حسن الأدب وكرم المعاشرة.\nوفيه: أنه لا ينبغي إفشاء السر إذا كانت فيه مضرة على المسر؛ لأن فاطمة - ﵂ - لو أخبرت بذلك في ذلك الوقت ما أخبرها به من قرب أجله؛ لحزن بذلك حزنًا شديدًا، وكذلك لو أخبرتهن بأنها سيدة نساء المؤمنين لعظم ذلك عليهن واشتد حزنهن، فلما أمنت بعد موته أخبرت بذلك. وفيه اجتماع أزواجه في بيت واحد في مرضه.\nومعنى: (لم تغادَر منا واحدةٌ): لم تترك أن يحضر. وفيه العزم بغير الله، قال في \"المدونة\": إذا قال: أعزم عليك بالله إلا ما أكلت، فلم يأكل، لا حنث على واحد منهما بمنزلة: أسألك بالله، فإن قال: أعزم بالله إن فعلت، أرى ذلك لا شك في كونه يمينًا (^١).\nقال ابن حبيب: ينبغي له ألا يحنثه في: أعزم عليك بالله إلا ما فعلت ما لم تكن معصية، وهو من باب قوله تعالى: ﴿وَاتَّقُوا اللهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ﴾ [النساء: ١]. قال: يريد أن يسأل بالله وبالرحم، فإن لم يفعل فلا كفارة على واحد منهما (^٢).\nوقولها: (لما (أخبرتني) (^٣». يحتمل آخر شيء، يحتمل أن تكون اللام بمعنى إلا وما زائدة، هذا مذهب الكوفيين، ويحتمل أن تكون ما مشددة بمعنى (إلا)، ذكره سيبويه (^٤)، وأنكره الجوهري (^٥).\n_________\n(^١) \"المدونة\" ٣/ ٣٠.\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ١٦.\n(^٣) من (ص ٢).\n(^٤) \"الكتاب\" ٣/ ١٠٥ - ١٠٦.\n(^٥) \"الصحاح\" ٥/ ٢٠٣٣.","vol":"29","page":141},{"text":"وقوله: (\"ألا ترضين .. \"). إلى آخره، فيه فضل فاطمة على عائشة، وقيل: ما رأيت فاطمة بعد رسول الله حتى ماتت [مبتسمة] (^١) إلا حين أريتِ النعشَ كيف يُنصبُ عليها فتبسمت وقالت: سترتِني ستركِ الله (^٢). وماتت بعد رسول الله - ﷺ - بستة أشهر وقيل: ثلاثة أشهر (قال مالك) (^٣): والأول أثبت، ودفنت ليلًا وصلى عليها العباس.\n_________\n(^١) ليست في الأصل، ومثبتة من مصادر التخريج.\n(^٢) \"المستدرك\" ٣/ ١٦٢.\n(^٣) من (ص ٢).","vol":"29","page":142},{"text":"<span data-type='title' id=toc-3797>٤٤ - باب الاسْتِلْقَاءِ</span>\n٦٢٨٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ قَالَ: أَخْبَرَنِي عَبَّادُ بْنُ تَمِيمٍ، عَنْ عَمِّهِ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - فِي الْمَسْجِدِ مُسْتَلْقِيًا وَاضِعًا إِحْدَى رِجْلَيْهِ عَلَى الأُخْرَى. [انظر: ٤٧٥ - مسلم: ٢١٠٠ - فتح ١١/ ٨١]\nذكر فيه حديث عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - فِي المَسْجِدِ مُسْتَلْقِيًا وَاضِعًا إِحْدى رِجْلَيْهِ عَلَى الأُخْرى.\nهذا الحديث سلف في الصلاة مع الجواب عما عارضه (^١)، وهو رد على من كرهه من العلماء، قال المهلب: إنما فعل ذلك فيه ليرى الناس أن هذا وشبهه خفيف فعله في المسجد.\n_________\n(^١) راجع حديث (٤٧٥).","vol":"29","page":143},{"text":"<span data-type='title' id=toc-3798>٤٥ - باب لَا يَتَنَاجَى اثْنَانِ دُونَ الثَّالِثِ</span>\nوَقَوْلُهُ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ﴾. إِلَى قَوْلِهِ: ﴿وَعَلَى اللهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾ [المجادلة: ٩ - ١٠] وَقَوْلُهُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ﴾ إِلَى قَوْلِهِ: ﴿خَبِيرٌ بِمَا تَعْمَلُونَ﴾ [المجادلة: ١٢ - ١٣].\n\n٦٢٨٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ. وَحَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا كَانُوا ثَلَاثَةٌ فَلَا يَتَنَاجَى اثْنَانِ دُونَ الثَّالِثِ». [مسلم: ٢١٨٣ - فتح ١١/ ٨١]\nذكر فيه حديث عَبْدِ اللهِ - ﵁ - أَنَّه - ﷺ - قَالَ: \"إِذَا كَانُوا ثَلَاَثةٌ فَلَا يَتَنَاجَى اثْنَانِ دُونَ الثَّالِثِ\".\nأي: لا يتسار اثنان ويتركا صاحبهما؛ خشية الإيحاش له فيظن أنهما يتكلمان فيه أو يتجنبان (جهته فيحزنه ذلك.\nوقد جاء هذا المعنى بينًا في رواية معمر، عن نافع، عن ابن عمر مرفوعًا) (^١): \"إذا كانوا ثلاثة فلا يتناجى اثنان دون الثالث إلا بإذنه؛ فإن ذلك يحزنه\" (^٢). ويشهد له قوله تعالى: ﴿إِنَّمَا النَّجْوَى مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا﴾ [المجادلة: ١٠] الآية.\nوقد جاء التغليظ في مناجاة الاثنين دون صاحبهما في السفر، وأن ذلك لا يحل لهما، من حديث ابن لهيعة، عن (ابن) (^٣) هبيرة، عن أبي سالم الجيشاني، عن عبد الله بن عمرو بن العاصي أنه - ﵇ - قال: \"لا يحل\n_________\n(^١) من (ص ٢).\n(^٢) رواه عبد الرزاق ١١/ ٢٦ (١٩٨٠٦)، وعنه أحمد ٢/ ١٤٦ من طريق معمر عن أيوب عن نافع، به.\n(^٣) في الأصل: (أبي).","vol":"29","page":144},{"text":"لثلاثة نفر يكونون بأرض فلاة، أن يتناجى [اثنان] (^١) منهما دون (صاحبهما) (^٢)؛ فيحزنه ذلك\" (^٣) والله أعلم في الفلاة من أجل الخوف فيها أغلب على المرء، والوحشة إليه أسرع، ولذلك نهى الشارع أن يسافر الواحد والاثنان.\nقال النووي: ونهي [عن] تناجي اثنين دون (ثلاثة) (^٤)، وكذا ثالث وأكثر بحضرة واحد تحريم، فيحرم على الجماعة المناجاة دون واحد منهم، إلا أن يأذن، قال: ومذهب مالك (^٥) وأصحابنا وجماهير العلماء، أن النهي عام في كل الأزمان وفي السفر، والحضر، وقال بعضهم: هو في السفر خاصة، وادعى بعضهم نسخه، وأنه كان في أول الإسلام فلما فشا الإسلام (وأمن) (^٦) الناس سقط النهي، وكان المنافقون يفعلون ذلك بحضرة المؤمنين ليحزنوهم، أما إذا كانوا أربعة فتناجى اثنان دون اثنين فلا بأس، بالإجماع (^٧).\nواختلف أهل التأويل فيمن نزلت آية ﴿إِنَّمَا النَّجْوَى مِنَ الشَّيْطَانِ﴾ [المجادلة: ١٠] فقال ابن زيد: في المؤمنين، كان الرجل يأتي رسول الله - ﷺ - يسأله الحاجة، فيرى الناس أنه قد ناجى رسول الله - ﷺ - وكان\n_________\n(^١) ساقطة من الأصل ومثبتة من مصادر التخريج.\n(^٢) في الأصل: (صاحبه) والمثبت الصحيح من مصادر التخريج.\n(^٣) رواه الإمام أحمد في \"المسند\" ٢/ ١٧٦ - ١٧٧. قال الهيثمي في \"المجمع\" ٨/ ٦٣ - ٦٤: فيه ابن لهيعة، وهو لين. وبقية رجاله رجال الصحيح.\nوقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٦٦٤٧): إسناده صحيح.\n(^٤) في الأصل: (ثالث)، والمثبت من \"شرح النووي\" وهو الصحيح.\n(^٥) \"المنتقى\" ٧/ ٣١٣، \"عقد الجواهر الثمنية\" ٣/ ١٣٠٤.\n(^٦) في (ص ٢): (وأنس).\n(^٧) انتهى من \"مسلم بشرح النووي\" ١٤/ ١٦٧ - ١٦٨.","vol":"29","page":145},{"text":"- ﵇ - لا يمنع أحدًا من ذلك، وكانت الأرض يومئذ حربًا، وكان الشيطان يأتي القوم فيقول لهم: إنما يتناجون في جموع قد جَمعت لكم فنزلت.\nوقال قتادة: نزلت في المنافقين، كان بعضهم يناجي بعضًا وكان ذلك يغيظ المؤمنين، ويحزنهم، فنزلت: ﴿وَلَيْسَ بِضَارِّهِمْ شَيْئًا﴾ [المجادلة: ١٠] أي: ليس التناجي بضارهم أذى الشيطان.\nوقال قتادة: في الآية الثانية سأل الناس رسول الله - ﷺ - حتى أحفوه في المسألة فقطعهم الله بها، وصبر كثير من الناس، وكفوا عن المسألة، وقال ابن زيد: نزلت؛ لئلا يناجي أهل الباطل رسول الله - ﷺ -، فيشق ذلك على أهل الحق فلما ثقل (ذلك) (^١) على المؤمنين خففه الله عنهم ونسخه (^٢)، واعترض ابن التين فقال: وقع في التبويب: (وإذا تناجيتم) والتلاوة بحذف الواو، والذي قدمته لك هو ما في الأصول.\nفائدة:\nقوله: ﴿فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً﴾ [المجادلة: ١٢] قال علي - ﵁ -: ما عمل بهذا أحد غيري، تصدقت بدينار، وناجيت رسول الله - ﷺ - ثم نسخت.\nوقال قتادة: ما أقامت إلا ساعة من نهار، وقال علي - ﵁ -: قال لي رسول الله - ﷺ -: \"أترى أن يكون دينارًا\"؟ قلت: لا، قال: \"فكم\"؟ قلت: حبة من شعير، قال: \"إنك لزهيد\" فأنزل الله: ﴿أَأَشْفَقْتُمْ﴾ [المجادلة: ١٣] الآية فخفف الله عن هذِه الأمة (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) روى هذِه الآثار الطبري في \"تفسيره\" ١٢/ ١٦، ٢٠ (٣٣٧٧٠ - ٣٣٧٧١، ٣٣٧٩٢، ٣٣٧٩٧).\n(^٣) رواها الطبري ١٢/ ٢٠ - ٢١ (٣٣٧٨٩، ٣٣٧٩٣، ٣٣٧٩٦).","vol":"29","page":146},{"text":"<span data-type='title' id=toc-3799>٤٦ - باب حِفْظِ السِّرِّ</span>\n٦٢٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ صَبَّاحٍ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ قَالَ: سَمِعْتُ أَبِي قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ: أَسَرَّ إِلَيَّ النَّبِيُّ - ﷺ - سِرًّان فَمَا أَخْبَرْتُ بِهِ أَحَدًا بَعْدَهُ، وَلَقَدْ سَأَلَتْنِي أُمُّ سُلَيْمٍ فَمَا أَخْبَرْتُهَا بِهِ. [مسلم: ٢٤٨٢ - فتح ١٠/ ٨٢]\nذكر فيه حديث أَنَسَ بْنَ مَالِكٍ - ﵁ - قال: أَسَرَّ إِلَيَّ النَّبِيُّ - ﷺ - سِرًّان فَمَا أَخْبَرْتُ بِهِ أَحَدًا بَعْدَهُ، وَلَقَدْ سَأَلَتْنِي أُمُّ سُلَيْمٍ فَمَا أَخْبَرْتُهَا بِهِ.\n(هذا الحديث أخرجه مسلم أيضًا في الفضائل) (^١) وهو مطابق لما ترجمه، فإن السر أمانة، وحفظه واجب، وذلك من أخلاق المؤمنين، وقد روي عن أنس أنه قال: خدمت النبي - ﷺ - عشر سنين فقال: \"احفظ سري تكن مؤمنًا\" (^٢).\nوروى ابن أبي شيبة عن بحر بن آدم عن ابن أبي ذئب، عن عبد الرحمن بن عطاء عن عبد الملك، عن جابر بن عبد الله، قال: قال رسول الله - ﷺ -: \"إذا التفت المحدث فهي أمانة\" (^٣).\nقال المهلب: والذي عليه أهل العلم أن السر لا يبيح به إذا كان على المسر فيه ضرر، فأكثرهم يقول: إذا مات المسر فليس يلزم من كتمانه ما يلزم في حياته، إلا أن يكون عليه فيه غضاضة في دينه.\n_________\n(^١) من (ص ٢). رواه مسلم برقم (٢٤٨٢).\n(^٢) رواه أبو يعلى ٦/ ٣٠٦ - ٣٠٧ (٣٦٢٤)، والطبراني في \"الأوسط\" ٦/ ١٢٣ - ١٢٥ (٥٩٩١)، وفي \"الصغير\" ٢/ ١٠٠ - ١٠٣ (٨٥٦) من طريق علي بن زيد عن سعيد بن المسيب عن أنس بنحوه.\nقال الحافظ في \"الفتح\" ١١/ ٨٢: فيه علي بن زيد وهو صدوق كثير الأوهام.\n(^٣) \"المصنف\" ٥/ ٢٣٧ (٢٥٥٨٩).","vol":"29","page":147},{"text":"وقال الداودي: هذا مما لا ينبغي إفشاؤه بعد موته، بخلاف سر فاطمة؛ لأنه إنما أسر إليها بموته، وسؤال أم سليم لعلها سألته عما قالت له إن لم يكن سرًّا، وفي رواية أخرى: قال لها: أسر إليَّ رسول الله - ﷺ - شيئًا فقالت: فلا تخبر به.","vol":"29","page":148},{"text":"<span data-type='title' id=toc-3800>٤٧ - باب إِذَا كَانُوا أَكْثَرَ مِنْ ثَلَاثَةٍ فَلَا بَأْسَ بِالْمُسَارَّةِ وَالْمُنَاجَاةِ</span>\n٦٢٩٠ - حَدَّثَنَا عُثْمَانُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: «إِذَا كُنْتُمْ ثَلَاثَةً فَلَا يَتَنَاجَى رَجُلَانِ دُونَ الآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ، أَجْلَ أَنْ يُحْزِنَهُ». [مسلم: ٢١٨٤ - فتح ١١/ ٨٢]\n\n٦٢٩١ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ قَالَ: قَسَمَ النَّبِيُّ - ﷺ - يَوْمًا قِسْمَةً، فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: إِنَّ هَذِهِ لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللهِ. قُلْتُ: أَمَا وَاللهِ لآتِيَنَّ النَّبِيَّ - ﷺ -، فَأَتَيْتُهُ وَهْوَ فِي مَلأٍ فَسَارَرْتُهُ، فَغَضِبَ حَتَّى احْمَرَّ وَجْهُهُ، ثُمَّ قَالَ: «رَحْمَةُ اللهِ عَلَى مُوسَى، أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ». [انظر: ٣١٥٠ - مسلم: ١٠٦٢ - فتح ١١/ ٨٣]\nذكر فيه حديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ -: قَالَ رسول الله - ﷺ -: \"إِذَا كُنْتُمْ ثَلَاثَةً فَلَا يَتَنَاجَى اثنانِ دُونَ الآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ، أَجْلَ أَنْ يُحْزِنَهُ\".\nوحديث شَقِيقٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَسَمَ النَّبِيُّ - ﷺ - قِسْمَةً، فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: إِنَّ هذِه لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللهِ. قُلْتُ: أَمَا والله لآتِيَنَّ النَّبِيَّ - ﷺ -، فَأَتَيْتُهُ وَهْوَ فِي ملأ فَسَارَرْتُهُ، فَغَضِبَ .. الحديث، وقد سلف (^١).\nوقوله: (\"أجل أن يحزنه\") أي: (من أجل) (^٢) هو إخبار منه - ﵇ - عن السبب في ذلك، وهو أن الواحد إذا بقي فردًا وتناجوا دونه حزن لذلك إذ لم يسارروه فيها؛ ولأنه قد يقع في نفسه أن سرهم في مضرته.\n_________\n(^١) برقم (٣١٥٠).\n(^٢) في (س): (لأجل).","vol":"29","page":149},{"text":"وفي \"جامع المختصر\": نهى أن يتركوا واحدًا اجتناب سوء الظن والحسد والكذب.\nقال الخطابي: ابن حرب يقول: إنما يكره ذلك في السفر؛ لأنه مظنة التهمة، فيخاف الثالث أن يكونا قد ساقا إليه غائلةً أو مكروهًا (^١)، بخلاف أن يخص جماعة وأما مناجاة جماعة دون جماعة، فالجماعة على جوازه؛ لأن الناس معه يشركونه فيما أسر عنهم فيزول الحزن، وفي بعض نسخ ابن (الجلاب) (^٢)، وكذلك يكره أن يتناجى جماعة دون جماعة، وفي بعضها: لا بأس به.\nوعن مالك: لا ينبغي ذلك، وحديث فاطمة السالف دال على جوازه، وقيل: إذا (ساررا) (^٣) دون واحد بإذنه فلا بأس، وقد سلف في الحديث.\nوروى مالك عن عبد الله بن دينار قال: كان ابن عمر إذا أراد أن يسارر رجلًا -وكانوا ثلاثة- دعا رابعًا ثم قال لاثنين: استأخرا شيئًا، فإني سمعت رسول الله - ﷺ - يقول: \"لا يتناجى اثنان دون واحد\". وناجى صاحبه (^٤). فإذا كانوا أكثر من ثلاثة بواحد جازت، وكلما كثرت الجماعة كان أحسن وأبعد من التهمة والظنة، ألا ترى ابن مسعود سار رسول الله - ﷺوهو في ملأ من الناس وأخبره بقول القائل.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٣٥.\n(^٢) كلمة غير مقروءة بالأصل.\n(^٣) في (ص ٢): (تساروا)، وفي الأصل (ساورا) وهو خطأ والمثبت هو الصواب.\n(^٤) \"الموطأ\" ٢/ ٩٨٨.","vol":"29","page":150},{"text":"وروى أشهب عن مالك أنه قال: لا يتناجى ثلاثة دون واحد؛ لأنه قد نهي أن يترك واحد، قال: ولا أرى ذلك، ولو كانوا عشرة (لم) (^١) يتركوا واحدًا.\nوهذا القول يستنبط من هذا الحديث؛ لأن المعنى في ترك الجماعة للواحد كترك الاثنين له. وهو ما جاء في الحديث: \"حتى تختلطوا بالناس أجل أن يحزنه\". وهذا كله من حسن الأدب وكرم الأخلاق؛ لئلا يتباغض المؤمنون ويتدابروا، كما سلف\n_________\n(^١) في الأصل: (أن).","vol":"29","page":151},{"text":"<span data-type='title' id=toc-3801>٤٨ - باب طُولِ النَّجْوى</span>\nوقوله: ﴿وَإِذْ هُمْ نَجْوَى﴾ [الإسراء: ٤٧] مَصْدَرٌ مِنْ نَاجَيْتُ، فَوَصفَهُمْ بِهَا، وَالْمَعْنَى: يَتَنَاجَوْنَ.\n\n٦٢٩٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْعَزِيزِ، -عَنْ أَنَسٍ - ﵁ - قَالَ: أُقِيمَتِ الصَّلَاةُ وَرَجُلٌ يُنَاجِي رَسُولَ اللهِ - ﷺ -، فَمَا زَالَ يُنَاجِيهِ حَتَّى نَامَ أَصْحَابُهُ، ثُمَّ قَامَ فَصَلَّى. [انظر: ٦٤٢ - مسلم: ٣٧٦ - فتح ١١/ ٨٥]\nذكر فيه حديث أَنَسٍ - ﵁ -: أُقِيمَتِ الصَّلَاةُ وَرَجُلٌ يُنَاجِي رَسُولَ اللهِ - ﷺ -، فَمَا زَالَ يُنَاجِيهِ حَتَّى نَامَ أَصْحَابُهُ، فقَامَ فَصَلَّى.\nوقد سلف في الصلاة في باب: الإمام تعرض له الحاجة (^١)، وليس فيه أكثر من جواز طول المناجاة بحضرة الجماعة في الأمر يهم السلطان، ويحتاج إلى تعرفه، وإن كان فيه بعض الضرر على بعض من في الحضرة، وقد جاء ذلك في بعض طرق الحديث.\nوقوله: ﴿وَإِذْ هُمْ نَجْوَى﴾. قال الأزهري أي: ذو نجوى. قال: والنجوى اسم يقوم مقام المصدر (^٢). وقد قيل: نجوى: يتناجون.\nوفي الحديث رد على الكوفيين القائلين أنه إذا تحدث بعد الإقامة أعادها.\n_________\n(^١) سلف برقم (٦٤٢).\n(^٢) \"تهذيب اللغة\" ٤/ ٣٥٠٩.","vol":"29","page":152},{"text":"<span data-type='title' id=toc-3802>٤٩ - باب لَا تُتْرَكُ النَّارُ فِي الْبَيْتِ عِنْدَ النَّوْمِ</span>\n٦٢٩٣ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَتْرُكُوا النَّارَ فِي بُيُوتِكُمْ حِينَ تَنَامُونَ». [مسلم: ٢٠١٥ - فتح ١١/ ٨٥]\n\n٦٢٩٤ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: احْتَرَقَ بَيْتٌ بِالْمَدِينَةِ عَلَى أَهْلِهِ مِنَ اللَّيْلِ، فَحُدِّثَ بِشَأْنِهِمُ النَّبِيُّ - ﷺ - قَالَ: «إِنَّ هَذِهِ النَّارَ إِنَّمَا هِيَ عَدُوٌّ لَكُمْ، فَإِذَا نِمْتُمْ فَأَطْفِئُوهَا عَنْكُمْ». [مسلم: ٢٠١٦ - فتح ١١/ ٨٥]\n\n٦٢٩٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَمَّادٌ، عَنْ كَثِيرٍ، عَنْ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «خَمِّرُوا الآنِيَةَ، وَأَجِيفُوا الأَبْوَابَ، وَأَطْفِئُوا الْمَصَابِيحَ، فَإِنَّ الْفُوَيْسِقَةَ رُبَّمَا جَرَّتِ الْفَتِيلَةَ فَأَحْرَقَتْ أَهْلَ الْبَيْتِ». [انظر: ٣٢٨٠ - مسلم: ٢٠١٢ - فتح ١١/ ٨٥]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث ابن عمر - ﵄ - عَنِ رسول الله - ﷺ - قَالَ: \"لَا تَتْرُكُوا النَّارَ فِي بُيُوتِكُمْ حِينَ تَنَامُونَ\".\nثانيها:\nحديث أَبِي مُوسَى قَالَ: احْتَرَقَ بَيْتٌ بِالْمَدِينَةِ عَلَى أَهْلِهِ مِنَ اللَّيْلِ، فَحُدِّثَ بِشَأْنِهِمُ النَّبِيُّ - ﷺ - قَالَ: \"إِنَّ هذِه النَّارَ إِنَّمَا هِيَ عَدُوٌّ لَكُمْ، فَإِذَا نِمْتُمْ فَأَطْفِئُوهَا عَنْكُمْ\".\nثالثها:\nحديث كَثِيرٍ -هو ابن شنظير، أبو قرة الأزدي، ويقال: المازني البصري- عَنْ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -:","vol":"29","page":153},{"text":"\"خَمِّرُوا الآنِيَةَ، وَأَجِيفُوا الأَبْوَابَ، وَأَطْفِئُوا المَصَابِيحَ، فَإِنَّ الفُوَيْسِقَةَ رُبَّمَا جَرَّتِ الفَتِيلَةَ فَأَحْرَقَتْ أَهْلَ البَيْتِ\".\nالشرح:\nالتخمير: التغطية، ومنه سميت الخمر؛ لأنها تغطي العقل، وخمار المرأة، والخَمَر -بالتحريك- ما سُتِر عنك، تقول: توارى الصيد عني في خمر الوادي.\n\"وأجيفوا\": أغلقوا؛ أي: للحفظ من السارق والشيطان.\nوالفويسقة: الفأرة، سماها بذلك وإن كانت لم تؤمر ولم تنه؛ لأن فعلها فعله في الفساد، ومثله: \"خمس فواسق يقتلن في الحرم\" (^١) وكذلك قوله في النار: \"إنها عدو لكم\" أي: تفعل فعله في الإحراق، وإنما أمر بالتغطية، وكذا إيكاء السقاء كما سيأتي، وهي القربة لما نبه - ﵇ - في مسلم: \"إن في السنة ليلة ينزل فيها (^٢) وباء لا يمر بإناء ليس عليه غطاء، أو سقاء ليس عليه وكاء إلا نزل فيه من ذلك\" (^٣). قال الليث: كانت الأعاجم يتقون ذلك في كانون الأول. قلت: وهو في شهور القبط كيهك.\nوفي هذِه الأحاديث الإبانة عن أن من الحق على من أراد المبيت في بيت، ليس فيه غيره وفيه نار، أو مصباح، أن لا يبيت حتى يطفئه، أو يحرزه، بما يأمن به إحراقه وضره، وكذلك إن كان فيه جماعة، فالحق عليهم إذا أرادوا النوم ألا ينام آخرهم حتى يفعل به ما ذكرت؛\n_________\n(^١) سلف برقم (٣٣١٤)، ورواه مسلم (١١٩٨).\n(^٢) في (ص ٢) زيادة: \"من السماء\"، وليست في مسلم.\n(^٣) مسلم (٢٠١٤).","vol":"29","page":154},{"text":"لأمر الشارع بذلك، فإن فرط فيه مفرط فلحقه ضر في نفس، أو مال، كان لوصيته لأمته مخالفا، ولأدبه تاركًا، وقد روى عكرمة، عن ابن عباس - ﵄ - قال: جاءت فأرة (فجرت) (^١) الفتيلة فألقتها بين يدي رسول الله على الخمرة التي كان قاعدًا عليها، فأحرقت منها مثل موضع الدرهم (^٢).\n_________\n(^١) غير واضحة بالأصل، وفي هامشها: لعله فحملت.\n(^٢) رواه أبو داود (٥٢٤٧)، وصححه ابن حبان ١٢/ ٣٢٧ - ٣٢٨ (٥٥١٩)، والحاكم ٤/ ٢٨٤ - ٢٨٥.","vol":"29","page":155},{"text":"<span data-type='title' id=toc-3803>٥٠ - باب إِغْلَاقِ الأَبْوَابِ بِاللَّيْلِ</span>\n٦٢٩٦ - حَدَّثَنَا حَسَّانُ بْنُ أَبِي عَبَّادٍ، حَدَّثَنَا هَمَّامٌ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَطْفِئُوا الْمَصَابِيحَ بِاللَّيْلِ إِذَا رَقَدْتُمْ، وَغَلِّقُوا الأَبْوَابَ، وَأَوْكُوا الأَسْقِيَةَ، وَخَمِّرُوا الطَّعَامَ وَالشَّرَابَ». -قَالَ هَمَّامٌ: وَأَحْسِبُهُ قَالَ:- وَلَوْ بِعُودٍ». [انظر: ٣٢٨٠ - مسلم: ٢٠١٢ - فتح ١١/ ٨٧]\nذكر فيه حديث هَمَّامٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَطْفِئُوا المَصَابِيحَ بِاللَّيْلِ إِذَا رَقَدْتُمْ (وأغلقوا) (^١) الأَبْوَابَ، وَأَوْكوا الأَسْقِيَةَ، وَخَمِّرُوا الطَّعَامَ وَالشَّرَابَ -قَالَ هَمَّامٌ: وَأَحْسِبُهُ قَالَ:- وَلَوْ بِعُودٍ (يعرضه) (^٢) \".\nقد أسلفنا حكمة ذلك.\nوفي الأشربة في باب: تغطية الإناء، وأن من جملة أمره لغلق الأبواب ليلًا؛ خشية انتشار الشياطين وتسليطهم على ترويع المؤمنين وأذاهم، وقد جاء في حديث آخر أنه - ﵇ - قال: \"إذا جنح الليل فاحبسوا أولادكم؛ فإن الله يبث من خلقه بالليل ما لا يبث بالنهار؛ وإن للشياطين انتشارًا و(خطفة) (^٣) \" (^٤).\nوقد قال عقيل: يتوقى على المرأة أن تتوضأ عند ذلك. فعلم أمته ما فيه المصلحة لهم في نومهم ويقظتهم.\n_________\n(^١) كذا في الأصول، وفي اليونينية ٨/ ٦٦: (وغلقوا) وفي هامشها: (وأغلقوا) لأبي ذر الكشميهني.\n(^٢) من الأصول، وهي في هامش اليونينية من رواية أبي ذر الكشميهني.\n(^٣) في (ص ٢): (حفظة).\n(^٤) سلف برقم (٣٢٨٠)، ورواه مسلم (٢٠١٢).","vol":"29","page":156},{"text":"وقد روى مالك في حديث جابر - ﵁ -: \"فإن الشيطان لا يفتح غلقًا ولا يحل وكاء ولا يكشف إناء\" (^١) وإن كان قد أعطي منها ما هو أكثر منها من الولوج حيث لا يلج الإنسان.\nفائدة:\nالوكاء -بالمد-: الخيط الذي يربط به فم السقاء.\n_________\n(^١) رواه في \"الموطأ\" ٢/ ٩٢٨ - ٩٢٩.","vol":"29","page":157},{"text":"<span data-type='title' id=toc-3804>٥١ - باب الخِتَانِ بَعْدَ الكِبَرِ وَنَتْفِ الإِبْطِ</span>\n٦٢٩٧ - حَدَّثَنَا يَحْيَى بْنُ قُزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْفِطْرَةُ خَمْسٌ: الْخِتَانُ، وَالاِسْتِحْدَادُ، وَنَتْفُ الإِبْطِ، وَقَصُّ الشَّارِبِ، وَتَقْلِيمُ الأَظْفَارِ». [انظر: ٥٨٨٩ - مسلم: ٢٥٧ - فتح ١١/ ٨٨]\n\n٦٢٩٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «اخْتَتَنَ إِبْرَاهِيمُ بَعْدَ ثَمَانِينَ سَنَةً، وَاخْتَتَنَ بِالْقَدُومِ». مُخَفَّفَةً.\nحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا الْمُغِيرَةُ، عَنْ أَبِي الزِّنَادِ، وَقَالَ: «بِالْقَدُّومِ». [انظر: ٣٣٥٦ - مسلم: ٢٣٧٠ - فتح ١١/ ٨٨]\n\n٦٢٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أَخْبَرَنَا عَبَّادُ بْنُ مُوسَى، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: سُئِلَ ابْنُ عَبَّاسٍ: مِثْلُ مَنْ أَنْتَ حِينَ قُبِضَ النَّبِيُّ - ﷺ -؟ قَالَ: أَنَا يَوْمَئِذٍ مَخْتُونٌ. قَالَ: وَكَانُوا لَا يَخْتِنُونَ الرَّجُلَ حَتَّى يُدْرِكَ. [٦٣٠٠ - فتح ١١/ ٨٨]\n\n٦٣٠٠ - وَقَالَ ابْنُ إِدْرِيسَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ: قُبِضَ النَّبِيُّ - ﷺ - وَأَنَا خَتِينٌ. [انظر: ٦٢٩٩ - فتح ١١/ ٨٨]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ -: \"الْفِطرَةُ خَمْسٌ: الخِتَانُ، وَالاِسْتِحْدَادُ، وَنَتْفُ الإِبْطِ، وَقَصُّ الشَّارِبِ، وَتَقْلِيمُ الأَظْفَارِ\".\nثانيها:\nحديث أَبُي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّه - ﷺ - قَالَ:","vol":"29","page":158},{"text":"\"اخْتَتَنَ إِبْرَاهِيمُ بَعْدَ ثَمَانِينَ سَنَةً، وَاخْتَتَنَ بِالْقَدُومِ\". مُخَفَّفَةً.\nحَدَّثنَا قُتَيْبَةُ، ثَنَا مُغِيرَةُ، عَنْ أَبِي الزِّنَادِ، وَقَالَ: \"بِالْقَدُّومِ\" مشددة.\nثالثها:\nحديث إِسْرَائِيلَ (عَنْ أَبِي إِسْحَاقَ) (^١) عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: سُئِلَ ابن عَبَّاسٍ - ﵄ -: مِثْلُ مَنْ أَنْتَ حِينَ قُبِضَ رسول الله - ﷺ -؟ قَالَ: أَنَا يَوْمَئِذٍ مَخْتُونٌ. قَالَ: وَكَانُوا لَا يَخْتِنُونَ الرَّجُلَ حَتَّى يُدْرِكَ.\nقال أبو عبد الله: القدوم بالتخفيف موضع، والقدُّوم بالتشديد قدوم النجارين.\nوَقَالَ ابن إِدْرِيسَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ: قُبِضَ النَّبِيُّ - ﷺ - وَأَنَا خَتِينٌ.\nالشرح:\nالكبر في الترجمة بفتح الباء وكسر الكاف مصدر كبر يكبر كبرًا أي: (أسن) (^٢) ويكبر بكسر الباء، قال الإسماعيلي: وقول من قال: وكانوا إلى آخره. لا يدرى من قول إسرائيل، أو أبي إسحاق، أو من بعدهم. وسلف معنى الفطرة.\nوالختان واجب عندنا على الرجال والنساء على أظهر الأقوال (^٣). ثانيها: سنة فيهما. ثالثها: أنه واجب على الرجال دون النساء (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: (رأس).\n(^٣) انظر: \"المجموع\" ١/ ٣٤٨ - ٣٤٩.\n(^٤) انظر: \"المغني\" ١/ ١١٥.","vol":"29","page":159},{"text":"والثاني قول مالك والكوفيين (^١)؛ لقوله: \"الفطرة خمس\" فذكر الختان. والفطرة: السنة؛ لأنه - ﵇ - جعلها من جملة السنن فأضافها إليها، كذا احتج به ابن القصَّار.\nوروي مرفوعًا: \"الختان سنة للرجال ومكرمة للنساء\" -قلت: هو ضعيف (^٢) - ولما أسلم سلمان لم يأمره الشارع بالاختتان ولو كان فرضًا لم يترك أمره بذلك، واحتج الشافعي بقوله: ﴿ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا﴾ [النحل: ١٢٣] وكان من ملته الختان؛ لأنه ختن نفسه بالقدوم كما سلف.\nوقد يقال: أصل الملة: الشريعة والتوحيد.\nوقد ثبت أن في ملة إبراهيم (فرائضًا) (^٣) وسننًا، فيجوز أن يكون الختان من السنن.\nوالفطرة فطرة الإسلام وهي سننها وهي الفعلة. من قوله تعالى: ﴿فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ﴾ [فاطر: ١] يعني: خالقهما، وهي علامة لمن دخل في الإسلام، فهي من شعائر المسلمين.\n_________\n(^١) انظر: \"مواهب الجليل\" ٤/ ٣٩٥، \"المنتقى\" ٧/ ٣٣٢، \"الاستذكار\" ٨/ ٣٣٨، \"حاشية الدسوقي\" ٢/ ١٢٦.\n(^٢) رواه أحمد ٥/ ٧٥، والبيهقي ٨/ ٣٢٤ - ٣٢٥ من طريق أبي المليح بن أسامة عن أبيه مرفوعًا. قال البيهقي: إسناده ضعيف، والمحفوظ موقوفًا وفي الباب عن أبي أيوب وابن عباس وشداد بن أوس. والحديث في الجملة ضعفه المصنف -﵀- في \"البدر المنير\" ٨/ ٧٤٣ - ٧٤٥.\n(^٣) كذا بالأصل. وهي لغة لبعض العرب صرف ما لا ينصرف مطلقًا في الاختيار وسعة الكلام، انظر: \"مع الهوامع\" ١/ ١١٩. وذكر ابن جني أن من العرب من يقف على جميع ما لا ينصرف إذا كان منصوبًا بالألف، انظر: \"سر صناعة الإعراب\" لابن جني ٢/ ٦٧٧.","vol":"29","page":160},{"text":"وقال القزاز: الأولى أن المراد بالفطرة هنا ما جبل الله الخلق وطباعهم عليه، وهو كراهة ما هو في جسمه مما ليس من زينته.\nفرع:\nاختلف في وقت الختان: فعندنا بعد البلوغ، ويستحب في السابع بعد الولادة (^١)؛ اقتداء بأمر رسول الله - ﷺ - في الحسن والحسين، فإنه ختنهما يوم السابع من ولادتهما، رواه الحاكم في \"مستدركه\" من حديث عائشة، وقال: صحيح الإسناد (^٢).\nوقال الليث: الختان للغلام ما بين السبع سنين إلى العشر. وقال مالك: عامة ما رأيت الختان ببلدنا إذا اثّغر (^٣). وقال مكحول: إن إبراهيم خليل الرحمن ختن ابنه إسحاق لسبعة أيام، وختن ابنه إسماعيل لثلاث عشرة سنة. وروي عن أبي جعفر أن فاطمة كانت تختن ولدها اليوم السابع (^٤)، وكره ذلك الحسن البصري، ومالك بن أنس؛ خلافًا لليهود، قال مالك: والصواب في خلافهم (^٥).\nوقال الحسن: هو خطر وهو وجه عندنا. قال المهلب: وليس اختتان إبراهيم بعد ثمانين سنة مما (يوجب علينا) (^٦) مثل فعله، إذ عامة من يموت من الناس لا يبلغ الثمانين، وإنما اختتن إبراهيم وقت أوحي إليه بذلك وأمر به ففعل. والنظر يدل أنه ما كان ينبغي إلا قرب\n_________\n(^١) انظر: \"المجموع\" ١/ ٣٥٠.\n(^٢) \"المستدرك\" ٤/ ٢٣٧.\n(^٣) \"المنتقى\" ٧/ ٣٣٢.\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ١١٣ (٢٤٢٤٨).\n(^٥) \"المنتقى\" ٧/ ٣٣٢.\n(^٦) في الأصل: (وجب عليه).","vol":"29","page":161},{"text":"وقت الحاجة لاستعمال ذلك العضو بالجماع، كما اختتن ابن عباس عند مناهزة الاحتلام وقال: كانوا لا يختنون الرجل حتى يدرك؛ لأن الختان تنظيف لما يجتمع من الوضوء تحت الغرلة، ولذلك -والله أعلم- أمر بقطعها واختتان الناس في الصغر -والله أعلم- لتسهيل الألم على الصغير؛ لضعف عضوه؛ وقلة فهمه.\nفائدة (^١):\nمن خفف القدوم أراد الحديدة التي اختتن إبراهيم بها، ومن شدد فهو المكان، وقد يجوز أن يجتمع له الأمران، ذكره أجمع ابن بطال (^٢).\nأخرى:\nالاستحداد: حلق شعر العانة والأرفاغ بالحديد، وهو استفعال من الحديد، وعن (الأصمعي) (^٣): استحد الرجل إذا بور ما تحت إزاره. وهو خلاف المعروف.\nوتقليم الأظفار: وقصها.\nوعبارة ابن التين ما ينجر به مخفف، قال الجوهري: ولا تشديد، ومن شدد قال: موضع.\nقال الهروي: يقال: هو مقيل إبراهيم - ﵇ -، وقيل: هو قرية بالشام. وقال الداودي: من شدد يقول: بالفأس الصغير.\n_________\n(^١) ورد بهامش الأصل ما نصه: من قوله: وعبارة ابن التين فيما يأتي إلى قوله: فائدة ينبغي أن ينقل من مكانه إلى بعد قوله: أجمع ابن بطال. ولعل أن المؤلف كتبه كذلك ولكن الناقل ما عرف بنقله، والظاهر أن سببه وسخ في أصل المؤلف، والله أعلم.\n(^٢) \"شرح ابن بطال\" ٩/ ٦٩.\n(^٣) في (ص ٢): (الشعبي).","vol":"29","page":162},{"text":"وقول ابن بطال وقد يجمع له الأمران يعني به قدوم الذي يختن به في القدوم هو موضع.\nفائدة:\nقوله: (وكانوا لا يختنون الرجل حتى يدرك) يقال: ختنه، يخْتِنه ويختنه، ذكره القزار، والختان: ما ينتهي إليه القطع من الصبي والجارية. ومعنى: أدرك: بلغ. قال الداودي: والذي هنا في سن ابن عباس صحيح. وقيل: توفي رسول الله - ﷺوهو ابن عشر سنين. وهو أصح.\nوقوله: (وأنا ختين): أي: مختون، كقتيل: بمعنى: مقتول.","vol":"29","page":163},{"text":"<span data-type='title' id=toc-3805>٥٢ - باب كُلُّ لَهْوٍ بَاطِلٌ إِذَا شَغَلَهُ عَنْ طَاعَةِ اللهِ -﷿</span>-\nوَمَنْ قَالَ لِصَاحِبهِ: تَعَالَ أُقَامِرْكَ. وقال الله -﷿-: ﴿وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللهِ﴾ [لقمان: ٦].\n\n٦٣٠١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ حَلَفَ مِنْكُمْ فَقَالَ فِي حَلِفِهِ: بِاللاَّتِ وَالْعُزَّى. فَلْيَقُلْ: لَا إِلَهَ إِلاَّ اللهُ. وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِرْكَ. فَلْيَتَصَدَّقْ». [انظر: ٤٨٦٠ - مسلم: ١٦٤٧ - فتح ١١/ ٩١]\nثم ذكر حديث أَبي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ مِنْكُمْ فَقَالَ فِي حَلِفِهِ: بِاللَّاتِ وَالْعُزى. فَلْيَقُلْ: لَا إله إِلَّا اللهُ. وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِرْكَ. فَلْيَتَصَدَّقْ\".\nوقد سلف.\nواختلف المفسرون في اللهو في الآية، فقال الضحاك: الشرك (^١). وقال ابن مسعود: الغناء. وحلف عليه ثلاثًا (^٢). وقال: الغناء ينبت النفاق في القلب (^٣). وقاله مجاهد، وزاد: إن لهو الحديث في الآية الاستماع إلى الغناء، وإلى مثله من الباطل (^٤) وقاله ابن عباس (^٥) وجماعة من أهل التأويل أيضًا أنه الغناء، وقال القاسم بن محمد:\n_________\n(^١) رواه الطبري ١٠/ ٢٠٤ (٢٨٠٦٤).\n(^٢) رواه الطبري ١٠/ ٢٠٣ (٢٨٠٤٠)، والبيهقي ١٠/ ٢٢٣.\n(^٣) رواه البيهقي ١٠/ ٢٢٣.\n(^٤) رواه الطبري ١٠/ ٢٠٤ (٢٨٠٥٧).\n(^٥) السابق ١٠/ ٢٠٣ (٢٨٠٤٢).","vol":"29","page":164},{"text":"الغناء باطل، والباطل في النار (^١). ولذلك ترجم البخاري ما سلف. وقيل: المعنى: ما يلهي من الغناء وغيره، فمن قال شيئًا ليريح نفسه ويستعين به على الطاعة مما لا خفاء فيه فهو جائز. وقيل: إذا قل جاز. وكرهه مالك وإن قَلَّ؛ سدًّا للذريعة، وروى ابن وهب عنه ما سيأتي.\nوأما قوله: إذا شغله عن طاعة الله. فهو مأخوذ من قوله: ﴿لِيُضِلَّ عَنْ سَبِيلِ اللهِ﴾ [لقمان: ٦] فدلت الآية على أن الغناء وجميع اللهو إذا شغل عن طاعة الله. وعن ذكره أنه محرم، وكذلك قال ابن عباس: ﴿لِيُضِلَّ عَنْ سَبِيلِ اللهِ﴾ [لقمان: ٦] أي: عن قراءة القرآن وذكر الله (^٢).\nودلت أيضًا أن اللهو إذا كان يسيرًا لا يشغل عن الطاعة، ولا يصد عن ذكره أنه غير محرم، ألا ترى أن الشارع أباح للجاريتين يوم العيد الغناء في بيت عائشة؛ من أجل العيد كما سلف (^٣)، كما أباح لعائشة النظر إلى لعب الحبشة بالحراب في المسجد، وسترها وهي تنظر إليهم حتى شبعت، قال لها: \"حسبك\" (^٤)، وقال - ﵇ - لعائشة وقد حضرت زفاف امرأة إلى رجل من الأنصار: \"يا عائشة، ما كان معكم لهو فإن الأنصار يعجبهم اللهو\" (^٥).\nوقد سلف في باب: (سنة) (^٦) العيدين لأهل الإسلام في كتاب\n_________\n(^١) القرطبي ١٤/ ٥٢.\n(^٢) رواه الطبري ١٠/ ٢٠٥ (٢٨٠٦٦).\n(^٣) برقم (٩٤٩).\n(^٤) سلف برقم (٩٥٠).\n(^٥) سلف برقم (٥١٦٢).\n(^٦) من (ص ٢).","vol":"29","page":165},{"text":"الصلاة ما يرخص فيه من الغناء وما يكره، فدلت هذِه الآثار على ما دلت عليه الآية من أن يسير الغناء واللهو الذي لا يصد عن ذكر الله وطاعته مباح.\nوأجاز سماعه أهل الحجاز، وقيل لمالك: إن أهل المدينة يسمعون الغناء قال: إنما يسمعه عندنا الفساق (^١).\nوقال الأوزاعي: يترك من قول أهل الحجاز سماع الملاهي.\nوروى ابن وهب، عن مالك أنه سئل عن ضرب الكير والمزمار، وغير ذلك من اللهو الذي ينالك سماعه وتجد لذته وأنت في طريق أو مجلس: أيؤمر من ابتلي بذلك أن يرجع من الطريق، أو يقوم من المجلس؟ قال: أرى أن يقوم إلا أن يكون جالسًا لحاجة، أو يكون على حالة لا يستطيع القيام، ولذلك يرجع صاحب الطريق، أو يتقدم أو يتأخر.\nوقد جاء فيمن نزه سمعه عن قليل اللهو وكثيره ما روى أسد بن موسى، عن عبد العزيز بن أبي سلمة، عن محمد بن المنكدر قال: بلغنا أن الله تعالى يقول يوم القيامة: أين عبادي الذين كانوا ينزهون أنفسهم وأسماعهم عن اللهو ومزامير الشيطان أحلهم رياض المسك وأخبروهم أني قد أحللت عليهم رضواني (^٢).\nوسلف اختلاف العلماء في فضائل القرآن قراءة القرآن بالألحان، ومن كرهه ومن أجازه.\n_________\n(^١) القرطبي ١٤/ ٥٢.\n(^٢) رواه ابن الجعد في \"مسنده\" (١٦٨٢) من طريق ابن المبارك ومعن كلاهما عن مالك بن أنس عن محمد بن المنكدر، به.","vol":"29","page":166},{"text":"فصل:\nوإنما أدخل البخاري حديث أبي هريرة في الباب لقوله في الترجمة: (\"ومن قال تعالَ أقامرك فليتصدق\"). ولم يختلف العلماء في تحريم القمار؛ لقوله تعالى: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ الآية [المائدة: ٩٠]. واتفق أهل التأويل أن الميسر هنا القمار.\nوكره مالك اللعب بالنرد وغيرها من الباطل (^١)، وتلا: ﴿فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ﴾ (^٢) [يونس: ٣٢] وقال: من أدمن اللعب بها فلا تقبل له شهادة -وبذلك قال الشافعي- إذا شغله اللعب بها عن الصلاة حتى يفوته وقتها (^٣).\nوالأصح عندنا تحريم اللعب بالنرد (^٤).\nوقد قال أبو ثور: من تلاهى ببعض الملاهي حتى تشغله عن الصلاة لم تقبل شهادته. وأمره بالصدقة على الندب عند العلماء؛ لأنه لم يفعل شيئًا (لا) (^٥) الوجوب؛ لأن الله تعالى لا يؤاخذ بالقول في غير الشرك حتى يصدقه الفعل أو يكذبه، حتى لو قال لامرأة: تعالي أزن بك أو أشرب ولم يفعل، لم يلزمه حد في الدنيا ولا عقوبة في الآخرة؛ إذا كان مجتنبًا للكبائر لكن ندب من جرى مثل هذا القول على لسانه ونواه قلبه وبتَّ قوله أن يتصدق خشية أن تكتب عليه صغيرة؛ أو يكون ذلك من اللمم، وكذلك ندب من حلف باللات والعزى أن يشهد شهادة\n_________\n(^١) \"المنتقى\" ٧/ ٢٨٧، \"الذخيرة\" ١٣/ ٢٨٣.\n(^٢) القرطبي ١٤/ ٥٢.\n(^٣) \"الأم\" ٦/ ٢٢٤.\n(^٤) \"روضة الطالبين\" ١١/ ٢٣٠.\n(^٥) في الأصل: إلا، وما أثبتناه مناسب للسياق.","vol":"29","page":167},{"text":"التوحيد والإخلاص فينسخ بذلك ما جرى على لسانه من كلمة الإشراك والتعظيم لها وإن كان غير معتقد لذلك، والدليل على أن ذلك على الندب أن الله لا يؤاخذ العباد من الأيمان إلا بما انطوت الضمائر على اعتقاده وكانت به شريعة لها، وكل محلوف به باطل فلا كفارة وإنما الكفارات في الأيمان المشروعة.\nفإن قلت: فما معنى أمره - ﵇ - الداعي إلى المقامرة بالصدقة من بين سائر أعمال البر؟\nقيل له: معنى ذلك -والله أعلم- أن أهل الجاهلية كانوا يجعلون جعلًا في المقامرة ويستحقونه منهم، فنسخ الله تعالى أفعال الجاهلية، وحرم القمار، وأمرهم بالصدقة عوضًا عما أرادوا استباحته من الميسر المحرم وكانت الكفارات من جنس الذنب؛ لأن المقامر لا يخلو أن يكون غالبًا أو مغلوبًا، فإن كان غالبًا فالصدقة كفارة لما كان يدخل في يده من الميسر، وإن كان مغلوبًا فإخراجه الصدقة لوجه الله أولى من إخراجه عن يده شيئًا لا يحل له إخراجه.","vol":"29","page":168},{"text":"<span data-type='title' id=toc-3806>٥٣ - باب مَا جَاءَ فِي البِنَاءِ</span>\nقَالَ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: \"مِنْ أَشْرَاطِ السَّاعَةِ: إِذَا تَطَاوَلَ رِعَاءُ البَهْمِ فِي البُنْيَانِ\". [انظر: ٥٠]\n\n٦٣٠٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا إِسْحَاقُ -هُوَ ابْنُ سَعِيدٍ- عَنْ سَعِيدٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: رَأَيْتُنِي مَعَ النَّبِيِّ - ﷺ - بَنَيْتُ بِيَدِي بَيْتًا يُكِنُّنِي مِنَ الْمَطَرِ وَيُظِلُّنِي مِنَ الشَّمْسِ، مَا أَعَانَنِي عَلَيْهِ أَحَدٌ مِنْ خَلْقِ اللهِ. [فتح ١٠/ ٩٢]\n\n٦٣٠٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: قَالَ ابْنُ عُمَرَ: وَاللهِ مَا وَضَعْتُ لَبِنَةً عَلَى لَبِنَةٍ، وَلَا غَرَسْتُ نَخْلَةً، مُنْذُ قُبِضَ النَّبِيُّ - ﷺ -. قَالَ سُفْيَانُ: فَذَكَرْتُهُ لِبَعْضِ أَهْلِهِ، قَالَ: وَاللهِ لَقَدْ بَنَى [بَيْتًا]. قَالَ سُفْيَانُ: قُلْتُ: فَلَعَلَّهُ قَالَ قَبْلَ أَنْ يَبْنِيَ. [فتح ١١/ ٩٢]\nوقد سلف مسندًا.\nثم ساق حديث ابن عُمَرَ - ﵄ - قَالَ: رَأَيْتُنِي مَعَ النَّبِيِّ - ﷺ - بَنَيْتُ بِيَدِي بَيْتًا يُكِنُّنِي مِنَ المَطَرِ وَيُظِلُّنِي مِنَ الشَّمْسِ، مَا أَعَانَنِي عَلَيْهِ أَحَدٌ مِنْ خَلْقِ اللهِ -﷿-. وفي رواية عنه: والله مَا وَضَعْتُ لَبِنَةً عَلَى لَبِنَةٍ وَلَا غَرَسْتُ نَخْلَةً مُنْذُ قُبِضَ النَّبِيُّ - ﷺ -. قَالَ سُفْيَانُ: فَذَكَرْتُهُ لِبَعْضِ أَهْلِهِ، قَالَ: والله لَقَدْ بَنَى. قَالَ سُفْيَانُ: قُلْتُ: فَلَعَلَّهُ قَالَ قَبْلَ أَنْ يَبْنِيَ.\nالشرح:\nأشراط الساعة: علاماتها، جمع: شرط -بفتح الراء- والبهم -بفتح الباء-: جمع بهمة، وهي صغار الضأن، قاله الجوهري (^١). وقال أبو عبيد في \"مصنفه\": البهم: من أولاد المعز، يقال ذلك للذكر\n_________\n(^١) \"الصحاح\" ٥/ ١٨٧٥.","vol":"29","page":169},{"text":"والأنثى. وقال ابن فارس: البهم: صغار الغنم (^١). ولبنة ككلمة ما يبنى بها، وجمعها: لبن، وقال ابن السكيت: ومن العرب من يقول: لبنة أي: بإسكان الباء.\nوقوله: (ما أعانني عليه أحد). يريد لخفة مؤنته، وتأويل سفيان فيما قيل عن ابن عمر، أنه بني بعد أن قال صحيح؛ لأن العالم إذا روي عنه قولان مختلفان أو قول مخالف لفعله ينبغي حملهما على ما لا تناقض فيه؛ ألا ترى أن قريب ابن عمر لم يكذبه في قوله.\nوقوله: (ولا غرست نخلة)، ليس الغرس من ذلك في شيء؛ لأن من غرس بنية طلب الكفاف أو لفضل ما ينال منها، ففي ذلك الفضل لا الإثم. قاله الداودي.\nوقوله: (يكنُّنِي من المطر)، هو بضم الياء من أكنَّ، قال ابن التين: كذا قرأناه. وفي \"الصحاح\" عن الكسائي: كننت الشيء: سترته، وصنته من الشمس، وأكننته في نفسي: أسررته. وقال أبو زيد: كننته وأكننته بمعنى واحد في الكن وفي النفس جميعًا تقول: كننت العلم وأكننته، وكننت الجارية وأكننتها (^٢).\nفصل:\nوالتطاول في البنيان من أشراط الساعة، وذلك أن يبنى ما يفضل عما يكنه من الحر والبرد، ويستره عن الناس، وقد ذم الله تعالى من فعل ذلك فقال: ﴿أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ (١٢٨) وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ (١٢٩)﴾ [الشعراء: ١٢٨ - ١٢٩] يعني: قصورًا، وقد جاء عن رسول الله - ﷺ - أنه قال: \"ما أنفق ابن آدم في التراب فلن يخلف له\n_________\n(^١) \"مجمل اللغة\" ١/ ١٣٨.\n(^٢) \"الصحاح\" ٦/ ٢١٨٩.","vol":"29","page":170},{"text":"ولا يؤجر عليه\" (^١). فأما من بني ما يحتاج إليه ليكنه من الحر و(البرد) (^٢) فمباح له ذلك، وكذلك فعل السلف؛ ألا ترى قول ابن عمر - ﵄ -: (بنيت بيدي بيتًا يكنني من المطر ..) إلى آخره، وقد روي مثل ذلك عن رسول الله - ﷺ -، ذكر الطبري، عن الحسن، عن حمران بن أبان، عن عثمان بن عفان أنه - ﵇ - قال: \"كل شيء سوى جلف هذا الطعام - (يعني: كثير الطعام) (^٣) - وهذا الماء وبيت يقله وثوب يستره، فليس لابن آدم فيه حق\" فأباح من البناء ما يقيه أذى الشمس والمطر اللذين لا طاقة لأحد باحتمال مكروههما، كما أباح من الغذاء ما به قوام بدنه، من مطعم أو مشرب، ومن الملبس ما يستر عورته، وما زاد على ذلك فلا حق له فيه، يعني: إذا لم يصرفه في الوجوه المقربة له إلى الله تعالى فإذا فعل ذلك فله الحق في أخذه وصرفه في حقه.\nوروى ابن وهب وابن نافع عن مالك قال: كان سلمان يعمل الخوص بيده، وهو أمير، ولم يكن له بيت إنما كان يستظل بالجدر والشجر وأن رجلًا قال له: ألا أبني لك بيتًا تسكن فيه؟ فقال: ما لي به حاجة فما زال به الرجل حتى قال: أعرف البيت الذي يوافقك قال: فصفه لي قال: أبني لك بيتًا إذا قمت فيه أصاب رأسك سقفُه وإن أنت مددت فيه رجليك أصابهما الجدار. قال: نعم كأنك كنت في نفسي والله أعلم.\nآخر كتاب الاستئذان بحمد الله ومنِّه\n_________\n(^١) سلف بنحوه برقم (٥٦٧٢).\n(^٢) في (ص ٢): (المطر).\n(^٣) من (ص ٢).","vol":"29","page":171},{"text":"٨٠\nكتاب الدعوات","vol":"29","page":173},{"text":"<span data-type='title' id=toc-3807>٨٠ - كِتابُ الدَّعَوَاتِ</span>\nقَوْلُهُ تَعَالَى: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ [غافر: ٦٠]. [فتح ١١/ ٩٤]\n\n<span data-type='title' id=toc-3808>١ - [باب] وَلِكُلِّ نَبِيٍّ دَعْوَةٌ مُسْتَجَابَةٌ</span>\n٦٣٠٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لِكُلِّ نَبِيٍّ دَعْوَةٌ يَدْعُو بِهَا، وَأُرِيدُ أَنْ أَخْتَبِئَ دَعْوَتِي شَفَاعَةً لأُمَّتِي فِي الآخِرَةِ». [٧٤٧٤ - مسلم: ١٩٨، ١٩٩ - فتح ١١/ ٩٦]\n\n٦٣٠٥ - وَقَالَ لِي خَلِيفَةُ: قَالَ مُعْتَمِرٌ: سَمِعْتُ أَبِي، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «كُلُّ نَبِيٍّ سَأَلَ سُؤْلًا -أَوْ قَالَ: لِكُلِّ نَبِيٍّ دَعْوَةٌ قَدْ دَعَا بِهَا- فَاسْتُجِيبَ، فَجَعَلْتُ دَعْوَتِي شَفَاعَةً لأُمَّتِي يَوْمَ الْقِيَامَةِ». [مسلم: ٢٠٠ - فتح ١١/ ٩٦]\nحدثنا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لِكُلِّ نَبِيٍّ دَعْوَةٌ يَدْعُو بِهَا، وَأُرِيدُ أَنْ أَخْتَبِئَ دَعْوَتِي شَفَاعَةً لأُمَّتِي فِي الآخِرَةِ\"\nوَقَالَ لِي خَلِيفَةُ: قَالَ مُعْتَمِرٌ: سَمِعْتُ أَبِي، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كُلُّ نَبِيٍّ سَأَلَ سُؤْلًا -أَوْ قَالَ: لِكُلِّ نَبِيٍّ دَعْوَةٌ قَدْ دَعَا بِهَا-","vol":"29","page":175},{"text":"فَاسْتُجِيبَ، فَجَعَلْتُ دَعْوَتِي شَفَاعَةً لأُمَّتِي يَوْمَ القِيَامَةِ\".\nهذا الباب ذكره ابن بطال في أواخر (شرحه) (^١) بعد الفتن، -ولا أدري لما فعل ذلك (^٢) - ومعنى الآية: إن شئت (فضلًا مني) (^٣) كقوله تعالى: ﴿فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاءَ﴾ [الأنعام: ٤١].\nوروي عن ابن عباس - ﵄ -: ليس من عبد يدعو الله إلا استجاب له، وإن كان الذي دعا به رزقًا له في الدنيا، أعطاه إياه، وإن لم يكن له رزقًا في الدنيا ادخر له.\nوروي: \"ما من داعٍ يدعو الله إلا كان بين إحدى ثلاث: إما أن يستجاب له؛ يعطى ما سأل، أو يصرف عنه به، وإما أن يدخر له، وإما أن يكفر عنه به\" (^٤).\nومعنى داخرين: أذلاء صاغرين.\nثم قال البخاري: وَلِكُلِّ نَبِيٍّ دَعْوَةٌ مُسْتَجَابَةٌ. ثم ساق من حديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لِكُلِّ نَبِيٍّ دَعْوَةٌ يَدْعُو بِهَا، وَأُرِيدُ أَنْ أَخْتَبِئَ دَعْوَتِي شَفَاعَةً لأُمَّتِي فِي الآخِرَةِ\".\nوقال معتمر: سمعت أبي عن أنس - ﵁ -، عن النبي - ﷺ - قال: \"كل نبي سأل سؤالًا -أو قال- لكل نبي دعوة قد دعاها فاستجيبت فجعلت دعوتي شفاعة لأمتي يوم القيامة\".\n_________\n(^١) في الأصل \"صحيحه\".\n(^٢) \"شرح ابن بطال\" ١٠/ ٧٢.\n(^٣) من (ص ٢).\n(^٤) رواه أحمد ٣/ ١٨ من حديث أبي سعيد الخدري مرفوعًا وصححه الحاكم في \"المستدرك\" ١/ ٤٩٣. والألباني في \"صحيح الترغيب\" (١٦٣٣).","vol":"29","page":176},{"text":"الشرح:\nهذا التعليق أخرجه مسلم (في الإيمان) (^١) من حديث محمد بن العلاء، ثنا المعتمر به (^٢)، وعنده في حديث أبي هريرة \"وأردت إن شاء الله أن أختبئ دعوتي شفاعة لأمتي يوم القيامة\" (^٣) وفي رواية: \"فتعجل كل نبي دعوته، وإني أختبأت دعوتي شفاعة لأمتي يوم القيامة، فهي نائلة إن شاء الله من مات من أمتي لا يشرك بالله شيئًا\" (^٤)، وفي رواية: \"لكل نبي دعوة مستجابة يدعو بها فيستجاب فيؤتاها وإني اختبأت دعوتي شفاعة لأمتي يوم القيامة\" (^٥) (وفي رواية) (^٦): \"لكل نبي دعوة دعا بها في أمته فاستجيب، وأريد أن أدخر دعوتي شفاعة لأمتي يوم القيامة\" (^٧).\nوهذا من حسن نظره - عليه أفضل الصلاة والسلام -؛ حيث اختار أن تكون دعوته فيما ينبغي، ومن فضل كرمه أن جعلها لأمته شفاعة للمذنبين، فكأنه - ﵇ - هيأ النجائب للمنقطعين؛ ليلحقهم بالسابقين. نبه عليه ابن الجوزي.\nوقوله: (\"دعا بها في أمته\") يحتمل وجهين: أن يكون دعا بها لنفسه. وهو فيهم، أو دعا بها فيهم إما لصلاحهم، أو لهلاكهم.\n_________\n(^١) من (ص ٢).\n(^٢) مسلم (٢٠٠).\n(^٣) مسلم (١٩٨).\n(^٤) مسلم (١٩٩).\n(^٥) مسلم (١٩٩/ ٢٣٩).\n(^٦) في (ص ٢) (وإنه).\n(^٧) مسلم (١٩٩/ ٢٤٠).","vol":"29","page":177},{"text":"ومعنى: \"لكل نبي دعوة\" أي: أفضل دعائه، وكذا قوله: (كل نبي سأل سؤالًا\" (^١). والسؤال: ما يسأله المرء، قال تعالى: ﴿قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى﴾ [طه: ٣٦] قرئ بالهمز وتركه. ولهم دعوات غير ذلك: فالنبي - ﷺ - سأل ألا تهلك أمته بالسنين فأعطيها، وسأل ألا يسلط عليهم عدوهم، وسأل ألا يجعل بأسهم بينهم فمنعها، وجعل بأسهم بينهم كفارات (^٢).\nوقوله: \" (لكل نبي دعوة مستجابة\") هذِه دعوة تخص كل نبي لدنياه، مثل قول نوح - ﵇ -: ﴿لَا تَذَرْ على الْأَرْضِ﴾ [نوح: ٢٦]، ومثل قولة زكريا - ﵇ -: ﴿فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا﴾ [مريم: ٥]، ومثل قول سليمان: ﴿وَهَبْ لِي مُلْكًا﴾ [ص: ٣٥] فاختباؤه - ﵇ - دعوته لأمته؛ رأفة بهم ورحمة عليهم لوقت شدتهم واحتياجهم وانقطاع أعمالهم، قال عمر بن عبد العزيز: لأنا أخوف من أن أحرم الدعاء من أن أمنع الإجابة. وقال ابن عيينة: لو يسر كفار جهنم إلى الدعاء بالخروج لخرجوا، ولكنهم إنما نادوا ﴿يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ﴾ [الزخرف: ٧٧] وقالوا: ﴿رَبَّنَا أَخْرِجْنَا﴾ الآية [المؤمنون: ١٠٧] وقد علم سبحانه أنهم سيعودون لو أخرجوا، فلو لم يشترطوا أنهم لا يعودون وأخلصوا الدعاء لخرجوا.\nفصل:\nأمر الله عباده بالدعاء وضمن لهم الإجابة في الآية المذكورة. وقيل: المعنى ادعوني بطاعتكم إياي، استجب لكم في الذي التمستم منى بعبادتكم إياي، ومن طاعة العبد ربه دعاؤه إياه، ورغبته في حاجته إليه دون ما سواه، والمخلص له العبادة المتضرع إليه في حاجته،\n_________\n(^١) من (ص ٢).\n(^٢) رواه أحمد ٣/ ١٤٦، ١٥٦ وصححه ابن خزيمة (١٢٢٨)، والحاكم في \"المستدرك\" ١/ ٣١٤.","vol":"29","page":178},{"text":"موقن أن قضاءها بيده، مفترض لعجزها منه، ومن عبادته إياه تضرعه إليه فيها. وقد روي عن وكيع، عن سفيان، عن صالح -مولى التوأمة- عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"من لم يدع الله غضب (الله) (^١) عليه\" (^٢).\nوروى شعبة، عن منصور، عن ذر، عن يُسَيع الحضرمي، عن النعمان ابن بشير، عن رسول الله - ﷺ - قال: \"الدعاء هو العبادة\" وقرأ: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي﴾ (^٣) [غافر: ٦٠] فسمى الدعاء عبادة. وروى الأوزاعي عن الزهري، عن عروة، عن عائشة - ﵂ -، أنه - ﵇ - قال: \"إن الله يحب الملحين في الدعاء\" (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) رواه ابن ماجه (٣٨٢٧)، وأحمد ٢/ ٤٤٣، وابن أبي شيبة ٢/ ٢٢ (٢٩١٦٠) من طريق وكيع عن أبي المليح المدني عن أبي صالح، به.\nوحسنه الألباني في \"صحيح ابن ماجه\" (٣٠٨٥).\n(^٣) رواه أبو داود (١٤٧٩)، والبخاري في \"الأدب المفرد\" (٧١٤)، والنسائي في \"الكبرى\" ٦/ ٤٥٠، والطبراني في \"الدعاء\" (٢).\nوصححه الألباني في \"صحيح أبي داود\" (١٣٢٩).\n(^٤) رواه العقيلي في \"الضعفاء\" ٤/ ٤٥٢، وابن عدي في \"الكامل\" ٨/ ٥٠٠، والطبراني في \"الدعاء\" (٢٠)، والقضاعي في \"مسند الشهاب\" ٢/ ١٤٥، والبيهقي في \"شعب الإيمان\" ٢/ ٣٨ (١١٠٨) من طريق بقية عن الأوزاعي.\nقال البيهقي: هكذا قال: ثنا الأوزاعي، وهو خطأ.\nثم رواه (١١٠٩) من طريق بقية عن يوسف بن السفر عن الأوزاعي ثم أعله بيوسف بن السفر.\nوقال الحافظ في \"التلخيص\" ٢/ ٩٥: تفرد به يوسف بن السفر عن الأوزاعي وهو متروك، وكان بقية ربما دلسه.\nوقال الألباني في \"إرواء الغليل\" (٦٧٧): هذا إسناده واه جدًّا، بل موضوع؛ آفته يوسف بن السفر فإنه كذاب.","vol":"29","page":179},{"text":"فإن قلتَ: قول أبي الدرداء: يكفي من الدعاء مع العمل ما يكفي من الطعام مع الملح. وقيل لسفيان: ادع الله. قال: إن ترك الذنوب هو الدعاء، مخالف لما جاء في فضل الإلحاح في الدعاء، والأمر بالدعاء والضراعة إلى الله.\nقلتُ: لا؛ لأن الذي جبلت عليه النفوس، أن من طلب حاجة ممن هو ساخط عليه لأمرٍ تقدم منه، استوجب به سخطه، أنه بالحرمان أولى، ممن هو عنه راض لطاعته له واجتنابه سخطه فإذا علم من عبده المطيع له حاجة إليه، كفاه اليسير من الدعاء.\nفإن قلتَ: فما علامة الإجابة؟\nقلتُ: روى شَهْر بن حوشب أن أم الدرداء قالت له: يا شهرُ، إن شفق المؤمن في قلبه كسعفة أحرقتها في النار، ثم قالت: يا شهر، ألا تجد القشعريرة؟ قلت: نعم قالت: فادع الله؛ فإن الدعاء يستجاب عند ذلك. وروى ابن وهب، عن ابن لهيعة، عن يزيد بن أبي حبيب، عن أبي الخير أنه سمع أبا رهم السماعي يقول: ما يشعر به عند الدعاء العطاس.\nفصل:\nفإن قلت: ما معنى قوله: \"لكل نبي دعوة مستجابة\" وقد قال تعالى للناس كافة: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ [غافر: ٦٠] فعم كل الدعاء، وهذا وعد من الله لعباده وهو لا يخلف الميعاد، وإنما خص كل نبي بدعوة واحدة مستجابة فأين فضل درجة النبوة. قيل: ليس الأمر كما ظننت ولا تدل الآية على أن كل دعاء مستجاب لداعيه، وقد قال قتادة: إنما يستجاب من الدعاء ما وافق القدر. وليس الحديث مما يدل أنه","vol":"29","page":180},{"text":"لا يستجاب للأنبياء إلا دعوة واحدة، وقد أجيبت لسيدنا رسول الله - ﷺ - دعوات بأسانيد ثابتة كما سلف، ومنها دعاؤه على المشركين بسبع كسبع يوسف (^١)، ودعاؤه على صناديد قريش المعاندين له فقتلوا يوم بدر (^٢)، وغير ذلك مما يكثر إحصاؤه مما أجيب من دعائه، بل لم يبلغنا أنه ردَّ من دعائه إلا سؤاله ألا يجعل (الله تعالى) (^٣) بأس أمته بينهم خاصة كما سلف؛ لما سبق في أم الكتاب من كون ذلك، قال تعالى: ﴿وَلَوْ شَاءَ اللهُ مَا اقْتَتَلُوا وَلَكِنَّ اللهَ يَفْعَلُ مَا يُرِيدُ﴾ [البقرة: ٢٥٣].\nفصل:\nقد سلف معنى قوله: \"لكل نبي دعوة مستجابة\" وعبارة ابن بطال: يريد أن لكل نبي دعوة عند الله من رفيع الدرجة، وكرامة المنزلة أن جعل له أن يدعوه فيما أحب من الأمور، ويبلغه أمنيته فيدعو في ذلك وهو عالم بالإجابة، على ما ثبت عنه أن جبريل قال: \"يا محمد إن أردت أن يحول الله لك جبال تهامة ذهبًا فعل\"، وخيره الله بين أن يكون نبيًّا عبدًا، ونبيًا ملكًا، فاختار الآخرة على الدنيا (^٤)، وليست هذِه (الدرجة) (^٥) لأحد من الناس، وإنما أمرنا بالدعاء راجين الإجابة (غير) (^٦) قاطعين عليها ليقفوا (بين) (^٧) الرجاء والخوف.\n_________\n(^١) سلف برقم (١٠٠٧)، ورواه مسلم (٢٧٩٨).\n(^٢) سلف برقم (٢٤٠)، ورواه مسلم (١٧٩٤).\n(^٣) من (ص ٢).\n(^٤) رواه الطبراني في \"الأوسط\" ٧/ ٨٨ (٦٩٣٧) وضعفه الألباني في \"الضعيفة\" (٢٠٤٤).\n(^٥) في الأصل (الدار) والمثبت من (ص ٢).\n(^٦) من (ص ٢).\n(^٧) في الأصل (تحت) والمثبت من (ص ٢).","vol":"29","page":181},{"text":"فصل:\nوفي هذا الحديث بيان فضيلة نبينا على سائر الأنبياء -صلوات الله وسلامه عليهم- حين آثر أمته بما خصه الله به من إجابة الدعوة بالشفاعة له، ولم يجعل ذلك في خاصة نفسه وأهل بيته، فجزاه الله عن أمته أفضل الجزاء، وصلى الله عليه أطيب الصلاة، (فهو) (^١) كما وصفه الله ﴿بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾ [التوبة: ١٢٨] (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح ابن بطال\" ١٠/ ٧٢ - ٧٥.","vol":"29","page":182},{"text":"<span data-type='title' id=toc-3809>٢ - باب أَفْضَلِ الاسْتِغْفَارِ</span>\nوَقَوْلِهِ تَعَالَى: ﴿اسْتَغْفِرُوا رَبَّكُمْ﴾، إلى قوله: ﴿وَيَجْعَلْ لَكُمْ أَنْهَارًا﴾ [نوح:١٠ - ١٢]، ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ﴾ الآية [آل عمران: ١٣٥].\n\n٦٣٠٦ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا الْحُسَيْنُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ بُشَيْرِ بْنِ كَعْبٍ الْعَدَوِيِّ قَالَ: حَدَّثَنِي شَدَّادُ بْنُ أَوْسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: «سَيِّدُ الاِسْتِغْفَارِ أَنْ تَقُولَ: اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلاَّ أَنْتَ، خَلَقْتَنِى وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، اغْفِرْ لِي، فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ». قَالَ: «وَمَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنًا بِهَا، فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ، فَهُوَ مِنْ أَهْلِ الْجَنَّةِ، وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهْوَ مُوقِنٌ بِهَا، فَمَاتَ قَبْلَ أَنْ يُصْبِحَ، فَهْوَ مِنْ أَهْلِ الْجَنَّةِ». [٦٣٢٣ - فتح ١١/ ٩٧]\nثم ساق حديث بُشَيْرِ بْنِ كَعْبٍ العَدَوِيِّ عن شَدَّادُ بْنُ أَوْسٍ - ﵁ -، أن النَّبِيِّ - ﷺ - قال: \"سَيِّدُ الاسْتِغْفَارِ أَنْ تَقُولَ: اللَّهُمَّ أَنْتَ رَبِّي لَا إله إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، فاغْفِرْ لِي، فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ\". قَالَ: \"مَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنًا بِهَا، فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ، فَهُوَ مِنْ أَهْلِ الجَنَّةِ، وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهْوَ مُوقِنٌ بِهَا، فَمَاتَ قَبْلَ أَنْ يُصْبِحَ، فَهْوَ مِنْ أَهْلِ الجَنَّةِ\".\nهذا الحديث أخرجه البخاري عن أبي معمر، ثنا عبد الوارث: حدثني الحسين (^١) -هو ابن ذكوان- ثنا عبد الله بن بريد، عن بشير،\n_________\n(^١) ورد بهامش الأصل: لما أخرجه المزي قال: إنه حسين المعلم وابن ابن حريث، =","vol":"29","page":183},{"text":"عن شداد به.\nوأخرجه الترمذي من حديث الحسين بن حريث، عن عبد العزيز بن أبي حازم، عن كثير بن زيد، عن عثمان بن ربيعة، عن شداد به. ثم قال: حسن غريب من هذا الوجه (^١).\nوأخرجه النسائي من حديث حماد بن سلمة، عن ثابت وأبي العوام، عن ابن بريدة، أن ناسًا من أهل الكوفةكانوا في سفر ومعهم شداد. فذكره (^٢).\nوعند أبي داود والنسائي رواه الوليد بن ثعلبة الطائي، عن عبد الله بن بريدة، عن أبيه قوله (^٣).\nوأخرجه أبو نعيم في \"عمل يوم وليلة\" عن علي بن هارون، ثنا موسى بن هارون، ثنا علي بن حرب، ثنا يزيد بن الحباب، ثنا كثير بن زيد، عن المغيرة بن شعبة، عن شداد أنه - ﵇ - قال له: \"يا شداد، ألا أدلك على سيد الاستغفار\". الحديث.\nثم قال: رواه الحسين بن ذكوان عن ابن بريدة، عن بشير. ورواه محمد بن حبيب، عن السري، عن يحيى، عن هشام، عن أبي الزهير، عن جابر، عن رسول الله - ﷺ - مثله.\nقال: والاستغفار يكفر الذنوب التي لا توجب على مرتكبها حكمًا في نفس ولا مال، وإن كان ذنبه من الكبائر، وأما من أوجب عليه في نفسه وماله حكمًا؛ لارتكابه ذلك الذنب، فالاستغفار لا يجزئه من\n_________\n= وابن هذا ابن حريث من مشايخ الأئمة سوى ابن ماجه. والله أعلم.\n(^١) \"سنن الترمذي\" (٣٣٩٣).\n(^٢) \"سنن النسائي الكبرى\" ٦/ ١٥٠ (١٠٤١٧).\n(^٣) \"سنن أبي داود\" (٥٠٧٠)، \"سنن النسائي الكبرى\" ٦/ ١٢١ (١٠٣٠٠).","vol":"29","page":184},{"text":"دون إقامة ذلك الحكم والخروج منه؛ لأن قوله - ﵇ -: \"من قال: استغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه، غفرت ذنوبه وإن كان فر من الزحف\" (^١). لأن الفرار منه وإن كان من الكبائر فهو من الذنوب التي لا توجب على مرتكبه حكمًا في نفس ولا مال، ولله أن يعفو أو يصفح عن كل ذنب دون الشرك، للآية الكريمة.\nفصل:\nوالمدرار في الآية: المطر، أي: مدر ماء. والآية الثانية روي عن علي - ﵁ -: كنت إذا سمعت من رسول الله - ﷺ - حديثًا نفعني الله منه بما شاء أن ينفعني، وإذا حدثني رجل من أصحابه استحلفته، فإذا حلف لي صدقته، فحدثني أبو بكر - ﵁ - وصدق أبو بكر - ﵁ - قال: سمعت النبي - ﷺ - يقول: \"ما من رجل يذنب ذنبًا ثم يقوم فيتطهر فيحسن الطهور ثم يستغفر الله -﷿- إلا غفر له\". ثم تلا هذِه الآية (^٢).\n_________\n(^١) رواه أبو داود (١٥١٧) والترمذي (٣٥٧٧) من طريق أبي عمر بن مرة، عن بلال بن يسار بن زيد، عن أبيه، عن جده مرفوعًا، قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وصححه الألباني في \"صحيح سنن أبي داود\" (١٣٥٨)، و\"صحيح سنن الترمذي\" (٢٨٣١).\nورواه ابن أبي شيبة في \"مصنفه\" ٦/ ٥٨ (٢٩٤٤١)، والحاكم في \"المستدرك\" ٢/ ١١٨ من طريق أبي سنان، عن أبي الأحوص، عن ابن مسعود مرفوعًا، قال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه.\n(^٢) رواه أبو داود (١٥٢١)، والترمذي (٤٠٦)، وابن ماجه (١٣٩٥)، ولم يذكر الآية، والنسائي في \"الكبرى\" ٦/ ١١٠ (١٠٢٥٠) من طريق عثمان بن المغيرة، عن علي بن ربيعة، عن أسماء بن الحكم الفزاري عن علي به.\nقال الترمذي: حديث علي حديث حسن، لا نعرفه إلا من هذا الوجه، وصححه الألباني في \"صحيح سنن أبي داود\" (١٣٦١).","vol":"29","page":185},{"text":"ومعنى: ﴿وَلَمْ يُصِرُّوا﴾: لم يمضوا، قاله مجاهد، والمعروف أصر إذا دام، وفي الحديث: \"ما أصر من استغفر ولو عاد في اليوم سبعين مرة\" (^١). وقيل: ﴿وَهُمْ يَعْلَمُونَ﴾: أي: يعلمون أنهم إن (تابوا) (^٢) تاب الله عليهم.\nفصل:\nوقوله: (\"سيد الاستغفار\"): أي: أفضله وأعظمه نفعًا؛ لأن فيه الإقرار بالإلهية والعبودية، وأن الله خالق، وأن العبد مخلوق.\nوقوله: (\"وأنا على عهدك ووعدك ما استطعت\"). يعني: العهد الذي أخذه الله على عباده في أصل خلقهم حين أخرجهم من أصلاب آبائهم أمثال الذر، وأشهدهم على أنفسهم: ألست بربكم؟! قالوا: بلى. فأقروا له في أصل خلقهم بالربوبية وأذعنوا له بالوحدانية.\nوالوعد: ما وعدهم أنه من مات منهم لا يشرك بالله شيئًا وأدى ما افترض (الله) (^٣) عليه أن يدخله الجنة.\nفينبغي لكل مؤمن أن يدعو الله -﷿- أن يميته على ذلك العهد، وأن يتوفاه على الإيمان؛ لينال ما وعد -﷿- مَنْ وفي بذلك؛ اقتداء بالشارع في دعائه بذلك، ومثل ذلك سأل الأنبياء ربهم في دعائهم فقال إبراهيم: ﴿وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ﴾ [إبراهيم: ٣٥]، وقال يوسف: ﴿تَوَفَّنِي\n_________\n(^١) رواه أبو داود (١٥١٤)، والترمذي (٣٥٥٩)، وأبو يعلى ١/ ١٢٤ (١٣٧)، والبيهقي ١٠/ ١٨٨. من طريق عثمان بن واقد، عن أبي نصرة، عن مولى لأبي بكر، عن أبي بكر مرفوعًا، قال الترمذي: وهذا حديث غريب، إنما نعرفه من حديث أبي نصرة، وليس إسناده بالقوي. وضعفه الألباني في \"ضعيف سنن أبي داود\" (٢٦٧).\n(^٢) في الأصل \"ماتوا\" والمثبت من (ص ٢).\n(^٣) مكررة بالأصل.","vol":"29","page":186},{"text":"مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ﴾ [يوسف: ١٠١]، وقال أيضًا نبينا - عليه وعليهم أفضل الصلاة والسلام -: \"وإذا أردت بقوم فتنة قاقبضني إليك غير مفتون\" (^١).\nوأعلم - ﵇ - أمته بقوله: \"أنا على عهدك ووعدك ما استطعت\". أن أحدًا لا يقدر على الإتيان بجميع ما امتن الله عليه، ولا الوفاء بكمال الطاعات، والشكر على النعم، إذ نعمه تعالى كثيرة ولا يحاط بها، ألا ترى قوله: ﴿وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً﴾ [لقمان: ٢٠] فمن يقدر مع هذا أن يؤدي شكر النعم الظاهرة، فكيف الباطنة! لكن قد رفق الله بعباده فلم يكلفهم من ذلك إلا وسعهم، وتجاوز عما فوق ذلك، وكان - ﵇ - يمتثل هذا المعنى في مبايعته للمؤمنين فيقول: \"أنا معكم على السمع والطاعة فيما استطعتم\" (^٢).\nوقال ابن التين: يريد: أنا على ما عهدتك عليه، وأوعدتك من الإيمان بك، وإخلاص الطاعة لك ما استطعت من ذلك. وقد يكون معناه: إني مقيم على ما عهدت إليَّ من أمرك، ومتمسك بك ومنتجز وعدك في المثوبة والأجر عليه. واشتراطه في ذلك الاستطاعة معناه: الاعتراف بالعجز والقصور عن كنه الواجب من حقه تعالى، (ثم قال: قاله أبو سليمان -يعني الخطابي) (^٣) (^٤) -.\n_________\n(^١) رواه الحاكم في \"المستدرك\" ١/ ٥٢٧ (١٩٣٢) وقال: هذا حديث صحيح على شرط البخاري.\n(^٢) سيأتي برقم (٧٢٠٢) كتاب: الأحكام، باب: كيف يبايع الإمام الناس، ورواه مسلم برقم (١٨٦٧) كتاب: الإمارة، باب: البيعة على السمع والطاعة فيما استطاع.\n(^٣) من (ص ٢).\n(^٤) \"أعلام الحديث\" ٣/ ٢٢٣٦ - ٢٢٣٧.","vol":"29","page":187},{"text":"وقال الداودي: عهد الله الإسلام، ووعده الإقرار بالجزاء يوم الدين. (قال) (^١): وقوله \"ما استطعت\" أي: من قول أو عمل.\nفصل:\nفإن قلت: أين لفظ الاستغفار في هذا الدعاء، وقد سماه الشارع سيد الاستغفار؟ قيل: الاستغفار في لسان العرب: هو طلب المغفرة من الله. وسؤاله غفران الذنوب السالفة، والاعتراف بها، وكل دعاء كان فيه هذا المعنى فهو استغفار. مع أن في الحديث لفظ الاستغفار، وهو قوله: \"فاغفر لي؛ فإنه لا يغفر الذنوب إلا أنت\".\nفصل:\nمعنى: \"أبوء\": أقر بنعمتك وألزمها نفسي، وأصل البواء: اللزوم، يقال: أباء الإمام فلانًا بفلان إذا ألزمه دمه وقتله به، وفلان بواءٌ لفلان إذا قتل به، وهو كقوله: بوأه الله منزلًا. أي: ألزمه الله إياه وأسكنه إياه. وعبارة صاحب \"الأفعال\": باء بالذنب: أقر (^٢)، أي: أقر بالنعمة والاستغفار والذنب. وقيل: \"أبوء بذنبي\" أي: أحمله كرهًا، لا أستطيع صرفه عن نفسي، ومنه ﴿فَبَاءُوا بِغَضَبٍ عَلَى غَضَبٍ﴾ [البقرة: ٩٠].\nفصل:\n(قوله) (^٣): \"من قالها موقنًا بها .. \" إلى آخره. يعني: مخلصًا من قلبه، ومصدقًا بثوابها فهو من أهل الجنة، وهذا كقوله - ﵇ -: \"من قام\n_________\n(^١) من (ص ٢).\n(^٢) \"الأفعال\" لابن القوطية ص (١٣٢).\n(^٣) من (ص ٢).","vol":"29","page":188},{"text":"رمضان إيمانًا واحتسابًا غفر له ما تقدم من ذنبه\" (^١) وقال الداودي: هذا يحتمل أن يكون من قوله: ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ [هود: ١١٤] وعادته التبشير بالشيء، ثم (باء) (^٢) بأفضل منه لا بأقل مع ارتفاع الأول.\nويحتمل أن يكون ذلك ناسخًا، وأن يكون فيمن قاله. و\"مات\": قبل فعل ما يغفر لديه ذنوبه.\n_________\n(^١) سلف برقم (٣٧) كتاب: الإيمان، باب: تطوع قيام رمضان من الإيمان، ورواه مسلم برقم (٧٥٩) كتاب: صلاة المسافرين، باب: الترغيب في قيام رمضان وهو التراويح.\n(^٢) من (ص ٢).","vol":"29","page":189},{"text":"<span data-type='title' id=toc-3810>٣ - باب اسْتِغْفَارِ النَّبِيِّ - ﷺ - فِي اليَوْمِ وَاللَّيْلَةِ</span>\n٦٣٠٧ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: قَالَ أَبُو هُرَيْرَةَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «وَاللهِ إِنِّي لأَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً». [فتح ١١/ ١٠١]\nذكر فيه حديث أَبي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: قَالَ أَبُو هُرَيْرَةَ - ﵁ -: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"والله إِنِّي لأَسْتَغْفِرُ اللهَ وَأتُوبُ إِلَيْهِ فِي اليَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً\".\nالشرح: أراد - ﷺ - بذلك تعليم أمته وملازمته الخضوع والعبودية، والاعتراف بالتقصير، وإلا فهو مبرأ من كل نقص، قال - ﷺ -: \"لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا\" (^١)، وقال: \"أفلا أكون عبدًا شكورًا\" (^٢)، وقال: \"إني أخشاكم لله، وأعلمكم بما أتقى\" (^٣)، وهذا أولى من قول ابن الجوزي: هفوات الطباع (ما يسلم) (^٤) منها أحد، فالأنبياء وإن عصموا من الكبائر، فلم يعصموا من الصغائر، وتتحدد للطبع غفلات (^٥) تفتقر إلى الاستغفار، فإن المختار عصمتهم منها أيضًا.\n_________\n(^١) سلف برقم (١٠٤٤) كتاب الكسوف، باب: الصدقة في الكسوف ورواه مسلم برقم (٩٠١) كتاب صلاة الكسوف، باب: صلاة الكسوف.\n(^٢) سلف برقم (١١٣٠) كتاب: التهجد، باب: قيام النبي - ﷺ - الليل ورواه مسلم برقم (٢٨١٩) كتاب صفة الجنة والنار، باب: إكثار الأعمال والاجتهاد في العبادة.\n(^٣) سلف برقم (٥٠٦٣) كتاب: النكاح، باب: الترغيب في النكاح، من حديث أنس ورواه مسلم من حديث عائشة برقم (١١١٠) كتاب: الصيام، باب: صحة صوم من طلع عليه الفجر وهو جنب.\n(^٤) مثبتة من هامش الأصل حيث قال: لعله سقط.\n(^٥) تكرار بالأصل.","vol":"29","page":190},{"text":"وقال بعضهم: إنه لم يزل في الترقي، فإذا ترقى إلى حال، رأى ما قبلها دونه، استغفر منه، كما قيل: حسنات الأبرار سيئات المقربين (^١). وما ألطفه، ومثله المراد به عن الفترات والغفلات عن الذكر الذي كان شأنه على الدوام عليه، أو هَمَّه بسبب أمته، وما اطلع عليه من أحوالها بعد، أو سببه اشتغاله بالنظر في مصالح الأمة عن عظيم مقامه، أو شكرًا لما أُولي. ولا شك أن أولى العباد بالاجتهاد في العبادة الأنبياء؛ لما حباهم به من معرفته، فهم دائبون في شكره معترفون له بالتقصير ولا يُدلّون عليه بالأعمال؛ مستكنون خاشعون، قال أبو هريرة - ﵁فيما رواه مكحول عنه-: ما رأيت أحدًا أكثر استغفارًا من رسول الله - ﷺ -، وقال مكحول: ما رأيت (أحدًا) (^٢) أكثر استغفارًا من أبي هريرة. وكان مكحول كثير الاستغفار وقال أنس: أمرنا أن نستغفر بالأسحار سبعين مرة (^٣).\nوروى أبو إسحاق، عن مجاهد، عن ابن عمر - ﵁ - قال: كنت مع النبي - ﷺ - فسمعته يقول: \"أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه\" مائة مرة قبل أن يقوم (^٤).\n_________\n(^١) هذا من قول أبي سعيد الخزاز كما رواه الخطيب في \"تاريخ بغداد\" ٤/ ٢٧٦ وابن عساكر في \"تاريخ دمشق\" ٥/ ١٣٧. وظنه بعض الناس حديثًا؛ لذا أورده الشوكاني في \"الفوائد المجموعة\" ونسبه له وعزاه لابن عساكر.\n(^٢) من (ص ٢).\n(^٣) رواه الطبراني في \"الأوسط\" ٩/ ١٨٣ (٩٤٨٤)، وقال الهيثمي في \"المجمع\" ١٠/ ٢٠٩: فيه: الحسن بن أبي جعفر، وهو متروك.\n(^٤) رواه البخاري في \"الأدب المفرد\" (٦٢٧) وصححه الألباني فيه، ورواه الطبراني ١٢/ ٤١٦ (١٣٥٣٢). ولفظهما: يستغفر الله في المجلس مائة مرة \"رب اغفر لي، وتب علي، وارحمني، إنك أنت التواب الرحيم\".","vol":"29","page":191},{"text":"وروي عن حذيفة أنه شكا إلى رسول الله - ﷺ - ذرب لسانه على أهله، فقال: \"أين أنت يا حذيفة من الممحاة؟ \" قال: وما هي؟ قال: \"الاستغفار، إني لأستغفر الله في اليوم سبعين مرة\" (^١). وقال - ﵇ - لعائشة - ﵂ - وقت الإفك: \"إن كنت ألممت بذنب فاستغفري الله وتوبي إليه\" (^٢).\nوروي أن التوبة (من الذنب) (^٣): الندم والاستغفار، وقالت عائشة - ﵂ -: كان - ﵇ - قبل أن يموت يكثر من قوله: \"سبحان الله وبحمده، أستغفر الله وأتوب إليه\". فسألته عن ذلك، فقال: \"أخبرني ربي أني سأرى علامة في أمتي، فإذا رأيتها أكثرت من ذلك، فقد رأيتها ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ \" (^٤).\nوقال أبو أيوب الأنصاري: ما من مسلم يقول: أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه. ثلاث مرات إلا غفرت ذنوبه وإن كانت أكثر من زبد البحر، وإن كان فر من الزحف. وكان ابن عمر - ﵄ - كثيرًا ما يقول: الحمد لله وأستغفر الله. فقيل له في ذلك، فقال: إنما هي نعمة فأحمد الله عليها، أو خطيئة فأستغفر الله منها.\nوقال عمر بن عبد العزيز: رأيت أبي في النوم كأنه في بستان فقلت له: أي عملك وجدت أفضل؟ قال: الاستغفار.\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٥٧ (٢٩٤٣٢)، والنسائي في \"الكبرى\" ٦/ ١١٧ وأبو نعيم في \"حلية الأولياء\" ١/ ٢٧٦.\n(^٢) سلف برقم (٢٦٦١) كتاب: الشهادات، باب: تعديل النساء بعضهن بعضًا، ورواه مسلم برقم (٢٧٧٠) كتاب: التوبة، باب: في حديث الإفك، وقبول توبة القاذف.\n(^٣) من (ص ٢).\n(^٤) رواه مسلم (٤٨٤) كتاب: الصلاة، باب: ما يقال في الركوع والسجود.","vol":"29","page":192},{"text":"وروى أبو عثمان عن سلمان - ﵁ - قال: إذا كان العبد يدعو الله في الرخاء فنزل به البلاء فدعا، قالت الملائكة: صوت معروف من امرئ ضعيف فيشفعون له. وإذا كان لا يكثر من الدعاء في الرخاء فنزل به البلاء فدعا، قالت الملائكة: صوت منكر من امرئ ضعيف فلا يشفعون له.\nولم يزد ابن التين في شرح هذا الحديث على أن قال: في بعض الأثر عنه - ﵇ - \"من استغفر الله تعالى سبعين مرة غفر له سبعمائة خطيئة\"، وأي عبد أو أمة تذنب كل يوم سبعمائة ذنب؟\nفائدة:\nفوائد الاستغفار: محو الذنوب، وستر العيوب، وإدرار الرزق، وسلامة الخلق، والعصمة في المال، وحصول الآمال، وجريان البركة في الأموال، وقرب المنزلة من الديان، (فالثوب الوسخ أحوج إلى الصابون من البخور؛ ليزول الأثر؛ وتنشرح الصدور) (^١).\n_________\n(^١) من (ص ٢).","vol":"29","page":193},{"text":"<span data-type='title' id=toc-3811>٤ - باب التَّوْبَةِ</span>\nقَالَ قَتَادَةُ: ﴿تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحًا﴾ [التحريم: ٨] الصَّادِقَةُ النَّاصِحَةُ.\n\n٦٣٠٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَنِ الأَعْمَشِ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، حَدَّثَنَا عَبْدُ اللهِ حَدِيثَيْنِ: أَحَدُهُمَا عَنِ النَّبِيِّ - ﷺ -، وَالآخَرُ عَنْ نَفْسِهِ. قَالَ: «إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ، وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ على أَنْفِهِ. فَقَالَ بِهِ هَكَذَا -قَالَ أَبُو شِهَابٍ بِيَدِهِ فَوْقَ أَنْفِهِ- ثُمَّ قَالَ: «لَلَّهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ نَزَلَ مَنْزِلًا وَبِهِ مَهْلَكَةٌ، وَمَعَهُ رَاحِلَتُهُ عَلَيْهَا طَعَامُهُ وَشَرَابُهُ، فَوَضَعَ رَأْسَهُ فَنَامَ نَوْمَةً، فَاسْتَيْقَظَ وَقَدْ ذَهَبَتْ رَاحِلَتُهُ، حَتَّى اشْتَدَّ عَلَيْهِ الحَرُّ وَالْعَطَشُ أَوْ مَا شَاءَ اللهُ، قَالَ: أَرْجِعُ إِلَى مَكَانِي. فَرَجَعَ فَنَامَ نَوْمَةً، ثُمَّ رَفَعَ رَأْسَهُ، فَإِذَا رَاحِلَتُهُ عِنْدَهُ». تَابَعَهُ أَبُو عَوَانَةَ وَجَرِيرٌ عَنِ الأَعْمَشِ. وَقَالَ أَبُو أُسَامَةَ: حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا عُمَارَةُ: سَمِعْتُ الْحَارِثَ. وَقَالَ شُعْبَةُ وَأَبُو مُسْلِمٍ: عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ. وَقَالَ أَبُو مُعَاوِيَةَ: حَدَّثَنَا الأَعْمَشُ، عَنْ عُمَارَةَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ. وَعَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ. [مسلم: ٢٧٤٤ - فتح ١١/ ١٠٢]\n\n٦٣٠٩ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ -.\nوَحَدَّثَنَا هُدْبَةُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اللهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكُمْ سَقَطَ عَلَى بَعِيرِهِ وَقَدْ أَضَلَّهُ فِي أَرْضِ فَلَاةٍ». [مسلم: ٢٧٤٧ - فتح ١١/ ١٠٢]","vol":"29","page":194},{"text":"ذكر فيه حديثين:\nأحدهما:\nحديث أَبي شِهَابٍ -واسمه عبد ربه بن نافع الحناط المدائني، أصله كوفي، ومات بالموصل سنة إحدى أو اثنتين وسبعين ومائة، اتفقا عليه، وعلى عبد ربه بن سعيد، أخي يحيى بن سعيد، وانفرد مسلم بأبي نعامة عبد ربه، سعدي بصري. روى عن النهدي وأبي نضرة- عَنِ الأَعْمَشِ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنِ الحَارِثِ بْنِ سُوَيْدٍ، حَدَّثَنَا عَبْدُ اللهِ حَدِيثَيْنِ: أَحَدُهُمَا عَنِ النَّبِيِّ - ﷺ -، وَالآخَرُ عَنْ نَفْسِهِ. قَالَ: \"إِنَّ المُؤْمِنَ يَرى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ، وَإِنَّ الفَاجِرَ يَرى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِه، فَقَالَ بِهِ هَكَذَا -قَالَ أَبُو شِهَابٍ بِيَدِهِ فَوْقَ أَنْفِهِ- ثُمَّ قَالَ: \"لله أَفْرَحُ بِتَوْبَةِ العبد مِنْ رَجُلٍ نَزَلَ مَنْزِلًا وَبِهِ مَهْلَكَةٌ، وَمَعَهُ رَاحِلَتُهُ عَلَيْهَا طَعَامُهُ وَشَرَابُهُ، فَوَضَعَ رَأْسَهُ فَنَامَ نَوْمَةً، فَاسْتَيْقَظَ وَقَدْ ذَهَبَتْ رَاحِلَتُهُ، حَتَّى اشْتَدَّ عَلَيْهِ الحَرُّ وَالْعَطَشُ أَوْ مَا شَاءَ اللهُ، قَالَ أَرْجِعُ إِلَى مَكَانِي. فَرَجَعَ فَنَامَ نَوْمَةً، ثُمَّ رَفَعَ رَأْسَهُ، فَإِذَا رَاحِلَتُهُ عِنْدَهُ\".\nتَابَعَهُ أَبُو عَوَانَةَ وَجَرِيرٌ، عَنِ الأَعْمَشِ. وَقَالَ (أَبُو أُسَامَةَ) (^١): ثَنَا الأَعْمَشُ، حَدَّثَنَا عُمَارَةُ: سَمِعْتُ الحَارِثَ. وَقَالَ شُعْبَةُ وَأَبُو مُسْلِمٍ وهو قائد الأعمش واسمه عبيد الله بن سعيد، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الحَارِثِ بْنِ سُوَيْدٍ. وَقَالَ أَبُو مُعَاوِيَةَ: ثَنَا الأَعْمَشُ، عَنْ عُمَارَةَ، عَنِ الأَسْوَدِ، عَنْ عَبْدِ اللهِ. وَعَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ.\n_________\n(^١) في (ص ٢) (أبو شامة).","vol":"29","page":195},{"text":"الحديث الثاني:\nحدثنا إِسْحَاقُ، ثَنَا حَبَّانُ، أيْ: بفتح الحاء والباء الموحدة، ثَنَا هَمَّامٌ، ثَنَا قَتَادَةُ، عن أَنَس بْنُ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nوَحَدَّثَنَا هُدْبَةُ، ثَنَا هَمَّامٌ، ثَنَا قَتَادَةُ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لله أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكمْ سَقَطَ عَلَى بَعِيرِهِ وَقَدْ أَضَلَّهُ فِي أَرْضِ فَلَاةٍ\".\nالشرح:\nالكلام عليه من وجوه:\nأحدها:\nالذي رواه عن نفسه هو من أوله إلى قوله فوق أنفه، وإن كان روي رفعها، ولكنها واهية، كما نبه عليها أبو أحمد الجرجاني، والمرفوع من قوله: \"لله أفرح\" إلى آخره.\nومتابعة جرير وأبي أسامة. أخرجها مسلم عن عثمان وإسحاق عنهما، عن الأعمش ثنا الحارث بن سويد (^١).\nوقال البزار: ثنا يوسف بن موسى، ثنا جرير، عن الأعمش، عن عمارة، عن الحارث، عن عبد الله، وعن الأسود بن يزيد، عن عبد الله بنحوه (^٢).\n_________\n(^١) مسلم (٢٧٤٤) كتاب التوبة، باب: في الحض على التوبة والفرح بها، وإسناد مسلم: قال إسحاق: أخبرنا، وقال عثمان: حدثنا جرير عن الأعمش، عن عمارة بن عمير، عن الحارث بن سويد به.\nوفي الأصل لم يذكر جرير وعمارة بن عمير. ولعله سقط.\n(^٢) \"مسند البزار\" ٥/ ٨٢ (١٦٥٥).","vol":"29","page":196},{"text":"ومتابعة أبي معاوية أخرجها النسائي عن أحمد بن حرب، عنه، عن الأعمش، عن عمارة، عن الحارث والأسود، وعن محمد بن عبيد بن محمد، عن علي بن مسهر، عن الأعمش، عن إبراهيم التيمي، عن الحارث، عن عبد الله: \"لله أفرح بتوبة عبده\". الحديث (^١).\nوأخرجه الترمذي، عن هناد، عن أبي معاوية، عن الأعمش، عن عمارة (بن عمير) (^٢)، عن الحارث بن سويد، ثنا عبد الله بحديثين الحديث، ثم قال: صحيح (^٣).\nومتابعة أبي عوانة، أخرجها الإسماعيلي عن الحسن، ثنا محمد بن المثنى، ثنا يحيى بن حماد عنه.\nثانيها:\nمراده بالناصحة التي لا مداهنة فيها، (وقد فسرها البخاري عن قتادة: بأنها الصادقة) (^٤).\nقال صاحب \"العين\": التوبة النصوحة: الصادقة (^٥).\nوقيل: إنما سيمت بذلك؛ لأن العبد ينصح فيها نفسه ويقيها النار؛ لقوله تعالى: ﴿قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾ [التحريم: ٦] وأصل نصوحًا: توبة منصوحًا فيها، إلا أنه أخبر عنها باسم الفاعل للنصح على ما ذكره سيبويه، عن الخليل، في قوله تعالى: ﴿عِيشَةٍ رَاضِيَةٍ﴾ [القارعة: ١١] أي: ذات رضا وذكر أمثلة لهذا كثيرة عن العرب، كقولهم: ليل نائم\n_________\n(^١) \"سنن النسائي الكبرى\" ٤/ ٤١٥ (٧٧٤١ - ٧٧٤٢).\n(^٢) من (ص ٢).\n(^٣) \"سنن الترمذي\" (٢٤٩٧ - ٢٤٩٨).\n(^٤) من (ص ٢).\n(^٥) \"العين\" ٣/ ١١٩. وعبارته: التوبة النصوح: أن لا يعود إلى ما تاب عنه.","vol":"29","page":197},{"text":"وهم ناصب، (أي: ينام فيه) (^١) وينصب (^٢)، وكذلك توبة نصوحًا أي: ينصح فيها.\nوقال عمر بن الخطاب - ﵁ -: هي أن يتوب من الذنب ثم لا يعود.\nوقال أبو إسحاق: بالغة في النصح، مأخوذ من النصح، وهي الخياطة كأن العصيان يخرق والتوبة ترقع.\nوالنصاح: الخيط الذي يخاط به، وقيل: مثله في الحديث الآخر: من اغتاب خرق، ومن استغفر رَفَأَ، وقيل: هو مأخوذ من: نصحت الإبل في الشرب أي قصدت.\nوقرأ عاصم: (نُصوحًا) بضم النون (^٣)، أي: ذات نصح.\nومعنى \"أفرح\": أرضى بالتوبة، وأقبل لها.\nوالمهلَكة والمهلِكة: المفازة. قاله في \"الصحاح\" (^٤).\nومعنى: \"سقط على بعيره\": عثر على موضعه وظفر به، ومنه قولهم: على الخبير سقطت.\nوقوله (أضله) قال ابن السكيت: أضللت بعيري: إذا ذهب منى، وضللت المسجد والدار إذا لم تعرف موضعهما (^٥)، وكذلك كل شيء لا يهتدى له.\n_________\n(^١) من (ص ٢).\n(^٢) \"الكتاب\" لسيبويه ٣/ ٣٨٢.\n(^٣) قال في \"الحجة للقراء السبعة\" ٦/ ٣٠٣: أبو بكر عن عاصم وخارجة عن نافع: (توبة نُصُوحًا) بضم النون. وحفص عن عاصم: ﴿تَوْبَةً نَصُوحًا﴾ بفتح النون، وكذلك قرأ الباقون. وانظر: \"الكشف عن وجوه القراءات السبع\" ٢/ ٣٢٦.\n(^٤) \"الصحاح\" ٤/ ١٦١٦ مادة [هلك].\n(^٥) \"إصلاح المنطق\" ص (٢٦٨).","vol":"29","page":198},{"text":"الثالث:\nالتوبة: فرض من الله على كل من علم من نفسه ذنبًا صغيرًا أوكبيرًا؛ لقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحًا﴾ [التحريم: ٨]، وقال: ﴿وَتُوبُوا إِلَى اللهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ﴾ [النور: ٣١]، وقال تعالى: ﴿إِنَّمَا التَّوْبَةُ على اللهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ﴾ [النساء: ١٧] فكل مذنب فهو عند مواقعة الذنب جاهل، وإن كان عالمًا، ومن تاب قبل الموت تاب من قريب.\nوقال - ﵇ -: \"الندم توبة\" (^١)، وقال: \"إن العبد ليذنب الذنب فيدخل به الجنة\" قالوا: كيف ذلك يا رسول الله؟ قال: \"يكون بين عينيه تائبًا منه فارًّا حتى يدخل الجنة\" (^٢).\nوقال سفيان بن عيينة: التوبة نعمة من الله تعالى أنعم بها على هذِه الأمة دون غيرهم من الأمم، وكانت توبة بني إسرائيل القتل.\nوقال الزهري: لما قيل لهم: ﴿فَتُوبُوا إِلَى بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ﴾ [البقرة: ٥٤] قاموا صفين، وقتل بعضهم بعضًا حتى قيل لهم: كفوا فكانت لهم شهادة للمقتول وتوبة للحي، وإنما رفع الله عنهم القتل\n_________\n(^١) رواه ابن ماجه (٤٢٥٢)، وأحمد ١/ ٣٧٦ (٣٥٦٨)، والبزار ٥/ ٣١٠ (١٩٢٦)، والطبراني في \"الأوسط\" ٧/ ٤٤ (٦٧٩٩)، والحاكم ٤/ ٢٤٣ (٧٦١٢) (٧٦١٣)، والبيهقي في \"الشعب\" ٥/ ٣٨٦ (٧٠٢٩)، وفي \"السنن الكبرى\" ١٠/ ١٥٤ (٢٠٥٥٨) من طريق سفيان بن عيينة، عن عبد الكريم الجزري، عن زياد بن أبي مريم، عن عبد الله بن معقل، عن ابن مسعود مرفوعًا، قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه بهذِه اللفظة، وصححه الألباني في \"صحيح سنن ابن ماجه\" (٣٤٢٩).\n(^٢) رواه ابن المبارك في \"الزهد\" ص (٥٢) (١٦٢) عن ابن فضالة عن الحسن مرسلًا، وضعفه الألباني في \"ضعيف الجامع\" (١٥٠٣).","vol":"29","page":199},{"text":"لما بذلوا المجهود في قتل أنفسهم، فما أنعم الله على هذِه الأمة نعمة بعد الإسلام، هي أفضل من التوبة.\nإن الرجل ليفني عمره، وما أفنى منه في المعاصي والآثام، ثم يندم على ذلك ويقلع عنه فيحطها الله عنه، ويقوم وهو حبيب الله. قال تعالى: ﴿إِنَّ اللهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ﴾ [البقرة: ٢٢٢] وقال - ﵇ - \"التائب من الذنب كمن لا ذنب له\" (^١).\nوقال ابن المبارك: حقيقة التوبة لها ست علامات:\nأولها: الندم على ما مضى، الثانية: العزم على ألا يعود، والثالثة: أن (يعمد) (^٢) إلى كل فرض ضيعه فيؤديه، والرابعة: أن يعمد إلى مظالم العباد فيؤدي إلى كل ذي حق حقه، والخامسة: أن تعمد إلى (البدن) (^٣) الذي ربيته بالسُحت والحرام فتذيبه بالهموم، والأحزان، حتى يلصق الجلد بالعظم، ثم تنشئ بينهما لحمًا طيبًا، إن هو نشأ. والسادسة: أن تذيق البدن ألم الطاعة كما أذقته لذة المعصية.\nوقال ميمون بن مهران عن ابن عباس - ﵄ - (قال) (^٤): كم من تائب يرد يوم القيامة يظن أنه تائب وليس بتائب؛ لأنه لم يحكم أبواب\n_________\n(^١) رواه ابن ماجه (٤٢٥٠)، والطبراني ١٠/ ١٥٠ (١٠٢٨١). وأبو نعيم في \"الحلية\" ٤/ ٢١٠، والقضاعي في \"مسند الشهاب\" ١/ ٩٧ (١٠٨)، والبيهقي في \" السنن الكبرى\" ١٠/ ١٥٤ من طريق وهيب بن خالد، عن معمر، عن عبد الكريم الجزري، عن أبي عبيدة بن عبد الله عن أبيه مرفوعًا، وقد ذكره الهيثمي في \"المجمع\" ١٠/ ٢٠٠ (١٧٥٢٦) وقال: رواه الطبراني ورجاله رجال الصحيح إلا أن أبا عبيدة لم يسمع من أبيه، وحسنه الألباني في \"صحيح سنن ابن ماجه\" (٣٤٢٧).\n(^٢) في (ص ٢) (يعود).\n(^٣) من (ص ٢).\n(^٤) من (ص ٢).","vol":"29","page":200},{"text":"التوبة (^١)، وقال عبد الله بن سميط: ما دام قلب العبد مصرًّا على ذنب واحدٍ فعمله معلق في الهواء، فإن تاب من ذلك الذنب وإلا بقي عمله أبدًا معلقًا. وروى الأصيلي عن أبي القاسم يعقوب بن محمد بن صالح (المصري) (^٢) إلى عبد الوهاب، عن محمد بن زياد، عن علي ابن زيد بن جدعان، عن سعيد بن المسيب، عن أبي الدرداء قال: قال رسول الله - ﷺ -: \"يقول الله تعالى: إذا تاب عبدي إلىّ نسَّيت جوارحه ونسَّيت البِقَاع ونسَّيت حافظيه حتى لا يشهدوا عليه\" (^٣).\nفصل:\nوفي حديث ابن مسعود الذي حدث عن نفسه أنه ينبغي لمن أراد أن يكون من جملة المؤمنين أن يخشى ذنوبه؛ ويعظم خوفه منها ولا يأمن عقاب الله تعالى فيستصغرها، فإن الله (يعاقب) (^٤) على القليل وله الحجة البالغة في ذلك.\nفصل:\nأسلفنا معنى فرح الربِّ ﷻ بتوبة العبد، وهو ما صرح به ابن فورك، حيث قال: الفرح في كلام العرب بمعنى السرور، من ذلك قوله: ﴿وَفَرِحُوا بِهَا﴾ [يونس: ٢٢] أي: سُرُّوا، ولا يليق ذلك بالله؛ لا يقتضي جواز الحاجة (عليه) (^٥) ونيل المنفعة، وبمعنى البطر والأشر ومنه: ﴿إِنَّ اللهَ لَا يُحِبُّ الْفَرِحِينَ﴾ [القصص: ٧٦] وبمعنى: الرضى من\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ٥/ ٤٣٦ (٧١٧٩).\n(^٢) في (ص ٢) البصري.\n(^٣) لم أقف عليه.\n(^٤) في (ص ٢): (يعذب).\n(^٥) من (ص ٢).","vol":"29","page":201},{"text":"قوله: ﴿كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ﴾ [المؤمنون: ٥٣] أي: راضون، ولما كان من يُسَرُّ بالشيء قد رضيه، قيل: إنه فرح به على معنى أنه به راضٍ، وعلى هذا تتأول الآثار؛ لأن البطر والسرور لا يليقان بالرب ﷻ (^١).\nفصل:\nللتوبة أركان: الندم على ما وقع، والعزم على ألا تعود، والإقلاع عن المعصية، فإن تعلقت بآدمي (توقف على) (^٢) استحلاله منه، وهي فرض على الإنسان إجماعًا في كل وقت وآن، ومن كل ذنب أو غفلة أو تقصير في كمال. وما منا أحد خلا من ذلك بالقلب والجوارح (واللسان) (^٣)، وأصلها الرجوع، وعلامتها حسن الحال، وصدق المقال، وخلق الله لها في الحال، (وتجب في) (^٤) الحرام، وتستحب في المكروه، وتوبة الزهاد عن الشهوات، والمقربين عن الشبهات. فمن لطفه بنا توبة من قبلنا بالقتل بالمحدد، وتوبتنا بإظهار الندم والتجلد، وتلك في لحظة، وتوبتنا مستمرة ولله الحمد.\n_________\n(^١) \"مشكل الحديث وبيانه\" لابن فورك ص (٢٠٢ - ٢٠٤).\nوابن فورك من غلاة أهل التأويل، وقد تقدم التعليق على كلامه هذا مرارًا وسيأتي بتفصيل أكثر في شرحه لكتاب التوحيد من \"صحيح البخاري\".\nوخلاصة القول أن مذهب السلف إثبات صفات الله -﷿- دون تأويل، أو تمثيل أو تشبيه أو تعطيل والاشتراك اللفظي لصفة المخلوق مع صفة الخالق لا يستلزم المشابهة.\n(^٢) في الأصل (جاز).\n(^٣) في (ص ٢) (والمسالك) وفي حاشية الأصل: في الأصل والمسالك.\n(^٤) في الأصل: (تجنب).","vol":"29","page":202},{"text":"وفي التوبة والاستغفار معنى لطيف؛ وهو استدعاء محبة الله كما سلف، لا جرم جرى عليها السلف والخلف، والأنبياء أكثروا منها، ومن الاستغفار، والأوبة والإنابة في كل حين، والبراءة من الحوبة استدعاء للمحبة، والاستغفار فيه معني التوبة: قال ﴿لَقَدْ تَابَ اللهُ على النَّبِيِّ﴾ [التوبة: ١١٧]. ﴿وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا﴾ [النصر: ٣].","vol":"29","page":203},{"text":"<span data-type='title' id=toc-3812>٥ - باب الضَّجْعِ عَلَى الشِّقِّ الأَيْمَنِ</span>\n٦٣١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ -: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي مِنَ اللَّيْلِ إِحْدَى عَشْرَةَ رَكْعَةً، فَإِذَا طَلَعَ الْفَجْرُ صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، ثُمَّ اضْطَجَعَ على شِقِّهِ الأَيْمَنِ، حَتَّى يَجِئَ الْمُؤَذِّنُ فَيُؤْذِنَهُ. [انظر: ٦٢٦ مسلم: ٧٢٤، ٧٣٦ - فتح ١١/ ١٠٨]\nبفتح (^١) الضاد وإسكان الجيم، ضجع الرجل: وضع جنبه بالأرض يضجع ضجعًا وضجوعًا فهو ضاجع، ومن العرب من يزعم فيقول: اضطجع. وحكي الطَجع (باللام) (^٢) كراهة الجمع بين حرفين مطبقين، فيبدل مكان الضاد أقرب الحروف إليها وهي اللام.\nثم ساق حديث عَائِشَةَ - ﵂ - السالف: كَانَ - ﵇ - يُصَلِّي مِنَ اللَّيْلِ إِحْدى عَشْرَةَ رَكْعَةً، فَإِذَا طَلَعَ الفَجْرُ صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، ثُمَّ اضْطَجَعَ عَلَى شِقِّهِ الأَيْمَنِ، حَتَّى يَجِيءَ المُؤَذِّنُ فَيُؤْذِنَهُ (^٣).\nالشرح:\nهذِه هيئة من الهيئات كان يفعلها - ﵇والله أعلم- للأرفق به في الاضطجاع، وإن كان يفعلها لفضل (الميامن) (^٤) على المياسر -ذكره ابن بطال -وهو مباح ليس من باب الوجوب (^٥).\n_________\n(^١) بهامش الأصل: لعله سقط: هو، يعني قبل قوله: (بفتح).\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٦٢٦) كتاب: الآذان، باب: من انتظر الإقامة.\n(^٤) في الأصل (المنام).\n(^٥) \"شرح ابن بطال\" ١٠/ ٨٢.","vol":"29","page":204},{"text":"<span data-type='title' id=toc-3813>٦ - باب إِذَا بَاتَ طَاهِرًا وفضله</span>\n٦٣١١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ مَنْصُورًا، عَنْ سَعْدِ بْنِ عُبَيْدَةَ قَالَ: حَدَّثَنِي الْبَرَاءُ بْنُ عَازِبٍ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وَضُوءَكَ لِلصَّلَاةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ، وَقُلِ: اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِى إِلَيْكَ، رَهْبَةً وَرَغْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ. فَإِنْ مُتَّ مُتَّ عَلَى الْفِطْرَةِ، فَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ». فَقُلْتُ: أَسْتَذْكِرُهُنَّ: وَبِرَسُولِكَ الَّذِي أَرْسَلْتَ. قَالَ: «لَا، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ». [انظر: ٢٤٧ - مسلم: ٢٧١ - فتح ١١/ ١٠٩]\nساق فيه حديث البَرَاءِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلَاةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ، وَقُلِ: اللَّهُمَّ أَسْلَمْتُ وجهي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَهْبَةً وَرَغْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الذِي أَرْسَلْتَ. فَإِنْ مُتَّ مُتَّ عَلَى الفِطْرَةِ، واجْعَلْهُنَّ آخِرَ مَا تَقُولُ\". فَقُلْتُ: أَسْتَذْكِرُهُنَّ: وَبِرَسُولِكَ الذِي أَرْسَلْتَ. قَالَ: \"لَا، وَبِنَبِيِّكَ الذِي أَرْسَلْتَ\".\nهذا الحديث أخرجه البخاري، عن مسدد، ثنا (معتمر) (^١) سمعت منصورًا، عن سعد بن عبيدة، حدثني البراء - ﵁ -.\nقال الإسماعيلي: ورواه إبراهيم بن طهمان، عن منصور، عن الحكم، عن سعد بن عبيدة.\nومعنى: \"إذا أتيت مضجعك\" يعني: إذا أردت النوم فيه، وهو بفتح\n_________\n(^١) في الأصل: (معمر) والصواب ما أثبتناه.","vol":"29","page":205},{"text":"الميم، والمقصود: النوم على طهارة، فإن كان على طهارة كفاه، وفائدته: مخافة أن يموت في ليلته فيموت على طهارة؛ لأنه أصدق لرؤياه، وأبعد من لعب الشيطان به في منامه، وترويعه إياه.\nوقد بين ابن عباس معنى المييت على طهارة، فيما ذكره عبد الرزاق، عن أبي بكر بن عيَّاش، قال: أخبرني أبو يحيى أنه سمع مجاهدًا يقول: قال لي ابن عباس: لا تنامَنَّ إلا على وضوء؛ فإن الأرواح تبعث على ما قبضت عليه (^١).\nوهذا معنى قوله: \"فإن مت مت على الفطرة\".\nوذكر عن الأعمش أنه قال: ثم تيمم بالجدار، فقيل له في ذلك، فقال: (إني) (^٢) أخاف أن يدركني الموت، قبل أن أتوضأ (^٣).\nوعن الحكم بن عتيبة أنه سأله رجل: أينام الرجل على غير وضوء؟ قال: يكره ذلك، وإنا لنفعله (^٤).\nوروى معمر، عن سعيد الجُريري، عن أبي السليل، عن أبي توبة العجلي، قال: من أوى إلى فراشه طاهرًا أو نام ذاكرًا، كان فراشه مسجدًا، وكان في صلاة أو ذكر، حتى يستيقظ (^٥).\nوقال طاوس: من بات على طُهرٍ وذِكرٍ، كان فراشه له مسجدًا حتى يصبح. ومثل هذا لا يدرك بالرأي، وإنما يؤخذ بالتوقيف.\n_________\n(^١) \"مصنف عبد الرزاق\" ١١/ ٣٩ (١٩٨٤٤).\n(^٢) من (ص ٢).\n(^٣) \"مصنف عبد الرزاق\" ١١/ ٣٨ (١٩٨٤٣).\n(^٤) \"مصنف عبد الرزاق\" ١١/ ٣٨ (١٩٨٤٢).\n(^٥) \"مصنف عبد الرزاق\" ١١/ ٣٧ (١٩٨٣٧).","vol":"29","page":206},{"text":"فصل:\nوالاضطجاع على الشق الأيمن لشرفه، وقد كان يحب التيامن (^١)، ولأنه أسرع إلى الانتباه.\nفصل:\nوقوله: \"أسلمت وجهي إليك\" روي: \"نفسي\" (^٢) أي: استسلمت وجعلت نفسي منقادة لك طائعة لحكمك، والوجه والنفس هنا بمعنى الذات كلها يقال: أسلم ويسلم واستسلم بمعنى.\nومعنى: \"ألجأت ظهري إليك\": توكلت عليك واعتمدتك في أمري كله، كما يعتمد الإنسان بظهره إلى ما يسنده.\nوقوله: \"رغبة ورهبة\" أي: طمعًا في ثوابك وخوفًا من عقابك، و\"الفطرة\": الإسلام.\nفصل:\nواختلف العلماء في سبب إنكاره على قائل: (وبرسولك) فقيل: لأن قوله: (وبرسولك) يحتمل غيره من حيث اللفظ كجبريل وغيره من الملائكة. وفيه بُعد؛ لأن الرسول يتضمن النبوة. واختيار المازري (^٣)\n_________\n(^١) روي ذلك عن عائشة فيما سلف برقم (٤٢٦)، ورواه مسلم (٢٦٨).\n(^٢) رواية هذا الباب في المطبوع من \"صحيح البخاري\": (أسلمت نفسي)، إلا أنه جاء في بعض النسخ في هذا الموضع: (أسلمت وجهي) كما ذكر المصنف وهي رواية أبي ذر الهروي، والحديث سلف برقم (٢٤٧)، ورواه مسلم ٢٧١٠/ ٥٦ بلفظ: \"أسلمت وجهي\".\nوسيأتي برقم (٦٣١٣، ٦٣١٥، ٧٤٨٨)، ورواه مسلم (٢٧١٠/ ٥٧) بلفظ: (أسلمت نفسي).\n(^٣) \"المعلم بفوائد مسلم\" ٢/ ٤٠٨.","vol":"29","page":207},{"text":"وغيره؛ أن سببه أنه ذِكرٌ ودعاءٌ فينبغي فيه الاقتصار على اللفظ الوارد بحروفه، وقد يتعلق الجزاء (^١) بالحروف (^٢)، ولعله أوحي إليه هذِه الكلمات، فيتعين أداؤها بحروفها. وقيل: لأن قوله: (\"ونبيك الذي أرسلت\") فيه جزالة من حيث صنعة الكلام، وفيه جمع للنبوة والرسالة فإذا غيره فات هذان الامران مع ما فيه من تكرير لفظ رسول وأرسلت، وأهل البلاغة يعيبونه، والمعروف أن الرسالة من لوازمها النبوة بخلاف العكس.\nوقال الداودي: في الأول جمع بينهما بخلاف ما إذا قال: (ورسولك) وقد ذكر الله بقوله: ﴿وَكَانَ رَسُولًا نَبِيًّا﴾ [مريم: ٥١] قال: ويظهر لي ثم ذكر الأول.\nفصل:\nواحتج بعض العلماء بهذا الحديث على منع الرواية بالمعنى، وأجاب المجوزون عنه بأن المعنى يختلف. ولا خلاف في المنع إذا اختلف المعنى.\n_________\n(^١) في هامش الأصل: كذا في الأصل: بتلك وأنا زدت الباقي: (بالحروف).\n(^٢) في (ص ٢) بتلك الحروف.","vol":"29","page":208},{"text":"<span data-type='title' id=toc-3814>٧ - باب مَا يَقُولُ إِذَا نَامَ</span>\n٦٣١٢ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْمَلِكِ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ حُذَيْفَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ: «بِاسْمِكَ أَمُوتُ وَأَحْيَا». وَإِذَا قَامَ قَالَ: «الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ». [٦٣١٤، ٦٣٢٤، ٧٣٩٤ - فتح ١١/ ١١٣]\n\n٦٣١٣ - حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، وَمُحَمَّدُ بْنُ عَرْعَرَةَ قَالَا: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، سَمِعَ الْبَرَاءَ بْنَ عَازِبٍ أَنَّ النَّبِيَّ - ﷺ - أَمَرَ رَجُلًا. وَحَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو إِسْحَاقَ الْهَمْدَانِيُّ، عَنِ البَرَاءِ بْنِ عَازِبٍ أَنَّ النَّبِيَّ - ﷺأَوْصَى رَجُلًا فَقَالَ: «إِذَا أَرَدْتَ مَضْجَعَكَ فَقُلِ: اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ. فَإِنْ مُتَّ مُتَّ عَلَى الْفِطْرَةِ». [انظر: ٢٤٧ - مسلم: ٢٧١٠ - فتح ١١/ ١١٣]\nذكر فيه حديث حُذَيْفَةَ بن اليماني - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَوى إِلَى فِرَاشِهِ قَالَ: \"بِاسْمِكَ أَمُوتُ وَأَحْيَا\". وَإِذَا قَامَ قَالَ: \"الْحَمْدُ لله الذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ\".\nثم ذكر حديث البَرَاءِ بْنِ عَازِبٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - أمر رجلًا وفي لفظ عن أبي إسحاق الهمداني عنه أنه - ﵇ - أَوْصَى رَجُلًا فَقَالَ: \"إِذَا أَرَدْتَ مَضْجَعَكَ فَقُلِ: اللَّهُمَّ أَسْلَمْتُ (نَفْسِي) (^١) إِلَيْكَ.\nالحديث، بزيادة: \"وجهت وجهي إليك\" ومعنى أوى: انضم، مقصور (^٢).\n_________\n(^١) في (ص ٢): وجهي.\n(^٢) ورد بهامش الأصل: حاشية إذا كان أوى لازمًا فالأصح فيه القصر. وإذا كانا متعديًا فالأصح فيه المد. هذِه لغات القرآن.","vol":"29","page":209},{"text":"وقوله في الحديث (الآخر) (^١): \"وآوانا\" ممدود، هذا هو الصحيح المشهور، وحكي القصر والمد فيهما. وقوله: \"باسمك أموت وأحيا\" معناه: بذكر اسمك أحيا ما حييت، وعليه أموت، وقيل معناه: بك أحيا، أنت تحييني وأنت تميتني، والاسم هنا هو المسمى.\nوالمراد بالموت هنا: النوم، والنشور: هو الإحياء للبعث يوم القيامة، نبه بإعادة اليقظة بعد النوم الذي هو موت على إثبات البعث بعد الموت.\nوحكمة الدعاء عند إرادة النوم -وهو مستحب- أن يكون خاتمة أعماله، وإذا أصبح أن يكون أول عمله بذكر التوحيد والكلم الطيب.\nوآخر شيء أنت أول هجعةٍ … وأول شيء أنت عند هبوبي\nوقد قال: \"واجعلهن آخر ما تقول\" (^٢) أي: لا تتكلم بعدهن بشيء من أحاديث الدنيا دليل خاتمة عملك، ألا ترى قوله: \"فإن مت مت على الفطرة\".\n_________\n(^١) من (ص ٢).\n(^٢) سلف قريبًا برقم (٦٣١١) باب: إذا بات طاهرًا وفضله.","vol":"29","page":210},{"text":"<span data-type='title' id=toc-3815>٨ - باب وَضْعِ اليَدِ تَحْتَ الخَدِّ الأَيْمَنِ</span>\n٦٣١٤ - حَدَّثَنِي مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَبْدِ المَلِكِ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ وَضَعَ يَدَهُ تَحْتَ خَدِّهِ ثُمَّ يَقُولُ: «اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا». وَإِذَا اسْتَيْقَظَ قَالَ: «الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ». [انظر: ٦٣١٢ - فتح ١١/ ١١٥]\nذكر فيه حديث حُذَيْفَةَ - ﵁ -: كَانَ النَّبِيُّ - ﷺ - إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ وَضَعَ يَدَهُ تَحْتَ خَدِّهِ ثُمَّ يَقُولُ: \"اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا\". وَإِذَا اسْتَيْقَظَ قَالَ: \"الْحَمْدُ لله الذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ\".\nسلف حديث حذيفة قريبًا (^١)، وساقه هنا؛ لأجل الزيادة، وهي: وضع اليد تحت الخد، ويحتمل أن يكون ذلك منه تذللًا واستشعارًا بحال الموت، وتمثيله لنفسه لتتأسى أمته بذلك، ولا يأمنوا هجوم الموت عليهم في حال نومهم، ويكونوا على أهبة من مفاجأته فيتأهبوا له في يقظتهم وجميع أحوالهم؛ ألا ترى قوله عند ذلك: \"أموت وأحيا\"، إلى آخره.\nلكنه لم يذكر فيه: الأيمن. قال الإسماعيلي: ليس في حديث أبي عوانة ذلك، وإنما هو تحت خده، وعلى خده. وقد ترجم البخاري بهذا، وهذا إنما ذكره محمد بن جابر وشريك، عن عبد الملك بن عمير فيما أعلم.\n_________\n(^١) سلف برقم (٦٣١٢) باب: ما يقول إذا نام.","vol":"29","page":211},{"text":"<span data-type='title' id=toc-3816>٩ - باب النَّوْمِ عَلَى الشِّقِّ الأَيْمَنِ</span>\n٦٣١٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا العَلَاءُ بْنُ الْمُسَيَّبِ قَالَ: حَدَّثَنِي أَبِي، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَوَى إِلَى فِرَاشِهِ نَامَ عَلَى شِقِّهِ الأَيْمَنِ ثُمَّ قَالَ: «اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِى إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَنَبِيِّكَ الَّذِي أَرْسَلْتَ\". وَقَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ قَالَهُنَّ ثُمَّ مَاتَ تَحْتَ لَيْلَتِهِ مَاتَ عَلَى الْفِطْرَةِ». ﴿وَاسْتَرْهَبُوهُمْ﴾ [الأعراف:١١٦] مِنَ الرَّهْبَةِ، مَلَكُوتٌ مُلْكٌ مَثَلُ: رَهَبُوتٌ خَيْرٌ مِنْ رَحَمُوتٍ، تَقُولُ: تَرْهَبُ خَيْرٌ مِنْ أَنْ تَرْحَمَ. [انظر: ٢٤٧ - مسلم: ٢٧١٠ - فتح ١١/ ١١٥]\nذكر فيه حديث العَلَاءِ بْنِ المُسَيَّبِ، عن أبيه، عَنِ البَرَاءِ: كَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَوى إِلَى فِرَاشِهِ نَامَ عَلَى شِقِّهِ الأَيْمَنِ ثُمَّ قَالَ: \"اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ\".\nالحديث كما سلف (^١)، وفي آخره: وقال رسول الله - ﷺ -: \"من قالهن ثم مات تحت ليلته، مات على الفطرة\".\n(﴿وَاسْتَرْهَبُوهُمْ﴾ من الرهبة. ملكوت: مثل: رهبوت خير من رحموت تقول: ترهب خير من أن ترحم). وقد سلف فقهه وحكمته.\n_________\n(^١) سلف قريبًا برقم (٦٣١٣)، باب: ما يقول إذا نام.","vol":"29","page":212},{"text":"<span data-type='title' id=toc-3817>١٠ - باب الدُّعَاءِ إِذَا انْتَبَهَ من اللَّيْلِ</span>\n٦٣١٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، عَنْ سُفْيَانَ، عَنْ سَلَمَةَ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: بِتُّ عِنْدَ مَيْمُونَةَ، فَقَامَ النَّبِيُّ - ﷺ - فَأَتَى حَاجَتَهُ، غَسَلَ وَجْهَهُ وَيَدَيْهِ، ثُمَّ نَامَ، ثُمَّ قَامَ فَأَتَى القِرْبَةَ فَأَطْلَقَ شِنَاقَهَا، ثُمَّ تَوَضَّأَ وُضُوءًا بَيْنَ وُضُوءَيْنِ لَمْ يُكْثِرْ وَقَدْ أَبْلَغَ، فَصَلَّى، فَقُمْتُ فَتَمَطَّيْتُ كَرَاهِيَةَ أَنْ يَرَى أَنِّي كُنْتُ أَتَّقِيهِ، فَتَوَضَّأْتُ، فَقَامَ يُصَلِّي، فَقُمْتُ عَنْ يَسَارِهِ، فَأَخَذَ بِأُذُنِي فَأَدَارَنِي عَنْ يَمِينِهِ، فَتَتَامَّتْ صَلَاتُهُ ثَلَاثَ عَشْرَةَ رَكْعَةً ثُمَّ اضْطَجَعَ فَنَامَ حَتَّى نَفَخَ -وَكَانَ إِذَا نَامَ نَفَخَ- فَآذَنَهُ بِلَالٌ بِالصَّلَاةِ، فَصَلَّى وَلَمْ يَتَوَضَّأْ، وَكَانَ يَقُولُ فِي دُعَائِهِ: «اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا، وَفِي بَصَرِي نُورًا، وَفِي سَمْعِى نُورًا، وَعَنْ يَمِينِي نُورًا، وَعَنْ يَسَارِى نُورًا، وَفَوْقِى نُورًا، وَتَحْتِى نُورًا، وَأَمَامِى نُورًا، وَخَلْفِى نُورًا، وَاجْعَلْ لِي نُورًا». قَالَ كُرَيْبٌ: وَسَبْعٌ فِي التَّابُوتِ. فَلَقِيتُ رَجُلًا مِنْ وَلَدِ الْعَبَّاسِ فَحَدَّثَنِي بِهِنَّ، فَذَكَرَ عَصَبِي وَلَحْمِي وَدَمِي وَشَعَرِي وَبَشَرِي، وَذَكَرَ خَصْلَتَيْنِ. [انظر: ١١٧ - مسلم: ٣٠٤، ٧٦٣ - فتح ١١/ ١١٦]\n\n٦٣١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ: سَمِعْتُ سُلَيْمَانَ بْنَ أَبِي مُسْلِمٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ: كَانَ النَّبِيُّ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ: «اللَّهُمَّ لَكَ الْحَمْدُ، أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ، أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ، أَنْتَ الْحَقُّ وَوَعْدُكَ حَقٌّ، وَقَوْلُكَ حَقٌّ، وَلِقَاؤُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالسَّاعَةُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَبِكَ آمَنْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ، وَمَا أَعْلَنْتُ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، لَا إِلَهَ إِلاَّ أَنْتَ\" -أَوْ- \"لَا إِلَهَ غَيْرُكَ\". [انظر: ١١٢٠ - مسلم: ٧٦٩ - فتح ١١/ ١١٦]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -: بِتُّ عِنْدَ مَيْمُونَةَ - ﵂ -","vol":"29","page":213},{"text":"وحديث ابن عَبَّاسٍ - ﵄ -: كَانَ - ﷺ - إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ: \"اللَّهُمَّ لَكَ الحَمْدُ، أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ\".\nوقد سلفا في الصلاة (^١).\nوكان - ﵇ - يدعو في أوقات ليله ونهاره، وعند نومه ويقظته بنوع من الدعاء يصلح لحاله تلك ولوقته ذلك، فمنها: أوقات كان يدعو فيها، ويعين له ما يدعو فيه في أوقات الخلوة، وعند فراغ باله، وعلمه بأوقات الغفلة التي يرجى فيها الإجابة، فكان يلح عند ذلك، ويجتهد في دعائه، ألا ترى سؤاله أنه حين انتبه من نومه أن يجعل في قلبه نورًا، وفي بصره نورًا، وفي سمعه نورًا، وجميع جوارحه؟! ومنها: أوقات كان يدعو فيها بجوامع الدعاء ويقتصر على المعاني دون تعيين وشرح، فينبغي الاقتداء به في دعائه في تلك الأوقات والتأسي به في كل الأحوال.\nفصل:\nقوله في آخر حديث ابن عباس - ﵄ - الأول بعد قوله: \"واجعل لي نورًا\": (قال كريب: وسبع في التابوت. فلقيت رجلًا من ولد العباس فحدثني بهن فذكر: عصبي، ودمي، ولحمي، وشعري، وبشري، وذكر خصلتين). يعني أنه أنسي سبع خصال من الحديث على ما يقال لمن لم يحفظ العلم: علمه في التابوت، وعلمه مستودع في الصحف. وليس كريب القائل: (فلقيت رجلًا). وإنما قاله سلمة بن كهيل الراوي عن كريب: سأل (العباسي) (^٢) عنهن حين\n_________\n(^١) الأول سلف برقم (٦٩٧)، باب: يقوم عن يمين الإمام بحذائه سواء إذا كان اثنين، والثاني سلف برقم (١١٢٠)، باب: التهجد بالليل.\n(^٢) في (ص ٢): ابن عباس.","vol":"29","page":214},{"text":"نسيهن كريب، فحفظ سلمة منهن خمسًا ونسي أيضًا خصلتين، كذا في ابن بطال أنه سأل العباسي، والذي في البخاري ما سلف. قال: وقد وجدت الخصلتين (من) (^١) رواية داود بن علي بن عبد الله بن عباس، عن أبيه وهما: \"اللهم اجعل نورًا في عظامي، ونورًا في قبري\" (^٢).\nوقال الداودي أيضًا: قوله: (وسبع في التابوت). يقول: هن في صحيفة في تابوت ولد العباس وأتى بهن كناية جعلهن جوارح قال: والخصلتان العظم والمخ، وقيل: يريد: (في تابوت). أي: في صدره.\nفصل:\nقوله: (فتمطيت كراهية أن يرى أني كنت أتقيه). وذكره ابن بطال بلفظ: أبغيه. بالغين المعجمة، ثم قال: التمطي: التمدد أي: تمددت، فظهر استيقاظه حينئذٍ، (أرتقبه) (^٣): أرصده، قال الخليل (^٤): يقال: بغيت الشيء أبغيه: إذا نظرت إليه ورصدته.\nوإنما فعل ابن عباس ذلك ليُري رسول الله - ﷺ - أنه كان نائمًا، وأنه لم يرصده؛ إذ كل أحد إذا خلا في بيته قد يأتي من الأفعال ما يحب ألا يطلع عليه أحد، وإنما حمل ابن عباس على ذلك الحرصُ على التعليم ومعرفة حركاته - ﵇ - في ليله، وقد أسلفنا في الصلاة أن العباس والده كان أوصاه بذلك (^٥).\n_________\n(^١) في (ص ٢): في.\n(^٢) \"شرح ابن بطال\" ١٠/ ٨٥ - ٨٦.\n(^٣) كذا في الأصل.\n(^٤) \"العين\" ٨/ ٤٥٣.\n(^٥) \"شرح ابن بطال\" ١٠/ ٨٦ - ٨٧.","vol":"29","page":215},{"text":"وذكره ابن التين بلفظ: (أبقيه) (^١) كما أسلفناه بالقاف، وقال: قال أبو سليمان: أي: أرقبه وأنتظره، قال: يقال: أبقيت الشيء أبقيه بقيا (^٢). قال: وذكره الشيخ أبو الحسن في روايته بالغين من بغيت الشيء إذا طلبته.\nفصل:\nفيه: الحرص على التعليم، والرفق بالعلماء، وترك التعرض إلى ما يعلم أنه يشق عليهم.\nفائدة:\nروى الطبري عن معقل بن يسار، عن أبي بكر الصديق - ﵁ - (أنه - ﵇ -) (^٣) قال: \"الشرك أخفى فيكم من دبيب النمل\" فقلت: يا رسول الله، فكيف المنجا أو المخرج من ذلك؟ قال: \"ألا أعلمك شيئًا إذا فعلته برئت من قليله وكثيره وصغيره وكبيره؟ \" قال: قلت: بلى يا رسول الله. قال: \"قل: اللهم إني أعوذ بك أن أشرك بك (شيئًا) (^٤) وأنا أعلم، وأستغفرك لما لا أعلم، تقولها ثلاث مرات\" (^٥).\n_________\n(^١) كذا في الأصل و\"أعلام الحديث\" وفي اليونينية ٨/ ٦٩: (أتنبه) وبهامشها: (أتقيه) كذا في \"الفتح\" وعزاه للنسفي وطائفة، وقال الخطابي: أي أرتقبه وفي رواية: (أُنَقِّبُهُ) من التنقيب، وهو التفتيش، وفي رواية القابسي (أبغيه) أي: أطلبه وللأكثر (أرقبه)، وهو الأوجه اهـ قسطلاني. و(أرقبه) رواية أبي عمر.\n(^٢) \"أعلام الحديث\" ٣/ ٢٢٣٩.\n(^٣) ساقطة من الأصل.\n(^٤) ساقطة من الأصل.\n(^٥) انتهى من \"شرح ابن بطال\" ١٠/ ٨٧ والحديث رواه البخاري في \"الأدب المفرد\" (٧١٦) قال: حدثنا عباس النرسي قال: حدثنا عبد الواحد قال: حدثنا ليث قال: أخبرني رجل من أهل البصرة قال: سمعت معقل بن يسار .. فذكره. =","vol":"29","page":216},{"text":"فصل:\nفي ألفاظ وقعت في الحديث الأول: شناق القربة ما تشد به من رباط أو سير أو خيط ونحوه، وقوله: (فتتامت)، قال الداودي: تقول (تأملت ورعيت) (^١). والعصب بفتح الصاد جمع عصبة، وهي: أطناب المفاصل.\nفصل:\nقوله في حديثه الثاني: (إذا قام من الليل يتهجد) أي: يصلي. هذا هو المراد، وقال ابن التين: أي: يسهر، وهو من الأضداد يقال: هجد وتهجد إذا نام، وهجد وتهجد إذا سهر. قاله الجوهري (^٢)، وقال الهروي: تهجد إذا سهر وألقى الهجود -وهو النوم- عن نفسه، وهجد: نام. وقال النحاس: التهجد عند أهل اللغة: السهر، والهجود: النوم (^٣). وقال ابن فارس الهاجد: النائم، والمتهجد: المصلي ليلًا (^٤).\n_________\n= ورواه أبو يعلى في \"مسنده\" ١/ ٦١ (٥٩) دال: حدثنا عمرو بن الحصين، حدثنا عبد العزيز بن مسلم، عن ليث بن أبي سليم، عن أبي محمد، عن معقل ابن يسار .. فذكره، قال الهيثمي في \"المجمع\" ١٠/ ٢٢٤: رواه أبو يعلى، عن شيخه عمرو بن الحصين العقيلي، وهو متروك.\n(^١) كذا بالأصول، ولعل هناك سقطًا أو وهمًا؛ لأن (تتامت) بمعنى: تكاملت، كما في \"صحيح مسلم\" (٧٦٣) في رواية شعبة عن سلمة، والله أعلم.\n(^٢) \"الصحاح\" ٢/ ٥٥٥ مادة [هجد].\n(^٣) \"معاني القرآن الكريم\" ٤/ ١٨٤.\n(^٤) \"مجمل اللغة\" ٢/ ٨٩٩ مادة [هجد].","vol":"29","page":217},{"text":"<span data-type='title' id=toc-3818>١١ - باب التَّسْبِيحِ وَالتَّكْبِيرِ عِنْدَ المَنَامِ</span>\n٦٣١٨ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ، أَنَّ فَاطِمَةَ - ﵉ - شَكَتْ مَا تَلْقَى فِي يَدِهَا مِنَ الرَّحَى، فَأَتَتِ النَّبِيَّ - ﷺ - تَسْأَلُهُ خَادِمًا، فَلَمْ تَجِدْهُ، فَذَكَرَتْ ذَلِكَ لِعَائِشَةَ، فَلَمَّا جَاءَ أَخْبَرَتْهُ. قَالَ: فَجَاءَنَا وَقَدْ أَخَذْنَا مَضَاجِعَنَا، فَذَهَبْتُ أَقُومُ، فَقَالَ: «مَكَانَكِ». فَجَلَسَ بَيْنَنَا حَتَّى وَجَدْتُ بَرْدَ قَدَمَيْهِ عَلَى صَدْرِي، فَقَالَ: «أَلَا أَدُلُّكُمَا عَلَى مَا هُوَ خَيْرٌ لَكُمَا مِنْ خَادِمٍ؟ إِذَا أَوَيْتُمَا إِلَى فِرَاشِكُمَا -أَوْ أَخَذْتُمَا مَضَاجِعَكُمَا- فَكَبِّرَا ثَلَاثًا وَثَلَاثِينَ، وَسَبِّحَا ثَلَاثًا وَثَلَاثِينَ، وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ، فَهَذَا خَيْرٌ لَكُمَا مِنْ خَادِمٍ». وَعَنْ شُعْبَةَ، عَنْ خَالِدٍ، عَنِ ابْنِ سِيرِينَ قَالَ: التَّسْبِيحُ أَرْبَعٌ وَثَلَاثُونَ. [انظر: ٣١١٣ - مسلم: ٢٧٢٧ -\nفتح ١١/ ١١٩]\nذكر فيه حديث عَلِيٍّ، أَنَّ فَاطِمَةَ - ﵂ - اشَتكَتْ مَا تَلْقَى فِي يَدِهَا مِنَ الرَّحَى، فَأَتَت رسول الله - ﷺ - تَسْأَلُهُ خَادِمًا، الحديث وفيه: \"فَكَبِّرَا ثَلَاثًا وَثَلَاثِينَ، وَسَبِّحَا ثَلَاثًا وَثَلَاثِينَ، وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ، فهذا خَيْرٌ لَكُمَا مِنْ خَادِمٍ\".\nوقال ابن سِيرِينَ: التَّسْبِيحُ أَرْبَعٌ وَثَلَاثُونَ.\nوهذا (نوع) (^١) من الذكر عند النوم غير ما سلف في حديث البراء وحديث حذيفة والأحاديث الأخر.\nوقد يمكن أن يكون - ﵇ - يجمع ذلك كله عند نومه، وقد يمكن أن يقتصر على بعضها؛ إعلامًا (لأمته) (^٢) أن ذلك معناه الحض والندب لا الوجوب والفرض.\n_________\n(^١) في (ص ٢): (فرع).\n(^٢) في (ص ٢): من أمته.","vol":"29","page":218},{"text":"وفيه: حجة لمن فضل الفقر على الغنى حيث قال: (\"ألا أدلكما على ما هو خير لكما من خادم\") فعلمهما الذكر، ولو كان الغنى أفضل من الفقر لأعطاهما الخادم، وعلمهما الذكر، فلما منعهما الخادم، و(قصرهما) (^١) على الذكر خاصة علم أنه إنما اختار لهما الأفضل عند الله.\nولم يزد ابن التين في شرح هذا الحديث على قوله: فجاء وقد أخذنا مضاجعنا لعله كان قبل نزول آية الاستئذان.\n_________\n(^١) في (ص ٢): بصرهما.","vol":"29","page":219},{"text":"<span data-type='title' id=toc-3819>١٢ - باب التَّعَوُّذِ وَالْقِرَاءَةِ عِنْدَ المَنَامِ</span>\n٦٣١٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا أَخَذَ مَضْجَعَهُ نَفَثَ فِي يَدَيْهِ، وَقَرَأَ بِالْمُعَوِّذَاتِ، وَمَسَحَ بِهِمَا جَسَدَهُ. [انظر: ٥٠١٧ - فتح ١١/ ١٢٥]\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنه - ﷺ - كَانَ إِذَا أَخَذَ مَضْجَعَهُ نَفَثَ فِي يَدَيْهِ، وَقَرَأَ بِالْمُعَوِّذَاتِ، وَمَسَحَ بِهِمَا جَسَدَهُ.","vol":"29","page":220},{"text":"<span data-type='title' id=toc-3820>١٣ - باب</span>\n٦٣٢٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا أَوَى أَحَدُكُمْ إِلَى فِرَاشِهِ فَلْيَنْفُضْ فِرَاشَهُ بِدَاخِلَةِ إِزَارِهِ، فَإِنَّهُ لَا يَدْرِي مَا خَلَفَهُ عَلَيْهِ، ثُمَّ يَقُولُ بِاسْمِكَ رَبِّ وَضَعْتُ جَنْبِى، وَبِكَ أَرْفَعُهُ، إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ الصَّالِحِينَ». تَابَعَهُ أَبُو ضَمْرَةَ، وَإِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عُبَيْدِ اللهِ. وَقَالَ يَحْيَى وَبِشْرٌ: عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ مَالِكٌ، وَابْنُ عَجْلَانَ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [٧٣٩٣ - مسلم: ٢٧١٤ - فتح ١١/ ١٢٥]\nذكر فيه حديث زُهَيْرٍ، ثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ المَقْبُرِيُّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِذَا أَوى أَحَدُكُمْ إِلَى فِرَاشِهِ فَلْيَنْفُضْ فِرَاشَهُ بِدَاخِلَةِ إِزَارِهِ، فَإِنَّهُ لَا يَدْرِي مَا خَلَفَهُ عَلَيْهِ، ثُمَّ يَقُولُ: بِاسْمِكَ رَبِّ وَضَعْتُ جَنْبِي، وَبِكَ أَرْفَعُهُ، إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عبادك الصَّالِحِينَ\". تَابَعَهُ أَبُو ضَمْرَةَ، وَإِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عُبَيْدِ اللهِ. وَقَالَ يَحْيَى وَبِشْرٌ: عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ مَالِكٌ، وَابْنُ عَجْلَانَ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nكذا هو في الأصول: باب. ولم يترجم له، وابن بطال أدخله في الباب الأول (^١).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٨٨ - ٨٩.","vol":"29","page":221},{"text":"ومتابعة أبي ضمرة: أخرجها مسلم، عن إسحاق بن موسى، عن أنس بن عياض -هو أبو ضمرة- ثنا عبيد الله (^١).\nومتابعة ابن عجلان أخرجها الترمذي، عن ابن أبي عمر، عن سفيان (^٢). والنسائي عن قتيبة، عن يعقوب بن عبد الرحمن، كلاهما عن ابن عجلان، عن سعيد به، وقال الترمذي: حديث حسن (^٣).\nومتابعة يحيى أخرجها النسائي عن عمرو بن علي وابن المثنى عنه (^٤). و(بشر) هذا هو ابن المفضل بن لاحق الرقاشي.\nومتابعة مالك أخرجها الدارقطني (^٥) في كتابه حديث مالك \"الغرائب\"، عن أبي بكر النيسابوري إلى عبد العزيز بن عبد الله الأويسي قال: حدثني (عبد) (^٦) الله بن عمر العمري، ومالك بن أنس، عن سعيد بن أبي سعيد، عن أبي هريرة عن رسول الله - ﷺ -: \"إذا أتى أحدكم فراشه فلينفضه بصنفة ثوبه ثلاث مرات فإنه لا يدري ما خلفه عليه\". الحديث، قال: ومالك لم يذكر في حديثه: \"ما خلفه عليه\". ثم قال: هذا حديث غريب من حديث مالك عن المقبري، عن أبي هريرة، ولا أعلم أسنده عنه غير الأويسي. ورواه إبراهيم بن طهمان عن مالك مرسلًا عن سعيد، قال رسول الله - ﷺ -. قال: وقال لنا أبو بكر النيسابوري: هذا حديث صحيح عن المقبري.\n_________\n(^١) مسلم (٢٧١٤)، كتاب: الذكر والدعاء، باب: ما يقول عند النوم وأخذ المضجع.\n(^٢) \"سنن الترمذي\" (٣٤٠١).\n(^٣) \"سنن النسائي الكبرى\" ٦/ ٢٢٢ (١٠٧٢٦).\n(^٤) \"سنن النسائي الكبرى\" ٦/ ١٩٨ (١٠٦٢٨).\n(^٥) في هامش الأصل: هامة: أخرجها البخاري في التوحيد، فلا حاجة إلى إبعاد النجعة. [وقلت (المحقق): سيأتي برقم (٧٣٩٣) كما ذكر الناسخ.]\n(^٦) في (ص ٢): (عبيد).","vol":"29","page":222},{"text":"وأما (عبيد) (^١) الله بن عمر فاختلفت عليه فئة، فرواه عنه جماعة من أصحابه منهم: أبو بدر شجاع بن الوليد، وعبد الله بن رجاء، وعباد بن عباد المهلبي -واختلف عنه- وحسن بن صالح، وهريم بن سفيان، وجعفر بن زياد الأحمر، وخالد بن حميد، فرووه عن عبيد الله، عن سعيد، عن أبيه، عن أبي هريرة. وخالفهم هشام بن حسان ومعتمر بن سليمان، وعبد الله بن كثير وغيرهم، فرووه عن عبيد الله عن سعيد، عن أبي هريرة، كما رواه مالك.\nورواه النسائي عن محمد بن حاتم، عن سويد، عن ابن المبارك، عن عبيد الله، عن سعيد، عن أبي هريرة قولُهُ، ولم يرفعه (^٢).\nومتابعة إسماعيل بن زكريا رواها الحارث بن أبي أسامة في \"مسنده\" عن يونس بن محمد عنه، وقال الإسماعيلي: رواه عبد الله بن رجاء المكي، سمعت إسماعيل بن أمية، وعبيد الله بن عمر، عن سعيد بن أبي سعيد، عن أبيه -أو عن أخيه- عن أبي هريرة؛ أخبرنيه هارون بن يوسف، ثنا ابن أبي عمر، ثنا ابن رجاء به. قال: وقال هشام بن حسان، وحماد بن زيد، وحماد بن سلمة، وبشر بن المفضل، وابن المبارك، غير مرفوع. ويحيى بن سعيد، وابن نمير، وكلهم قال: عن سعيد، عن أبي هريرة. ولم يذكروا أباه.\nفصل:\nوهذِه أنواع أخر غير ما مر من الأحاديث المتقدمة، وفيها استسلام لله -﷿- وإقرار له بالإحياء والإماتة. وهي حديث عائشة - ﵂ - رد\n_________\n(^١) عليها في الأصل: كذا.\n(^٢) \"سنن النسائي الكبرى\" ٦/ ١٩٨ (١٠٦٣٠).","vol":"29","page":223},{"text":"قول من زعم أنه لا يجوز الرقى واستعمال العوذ إلا عند حلول المرض، ونزول ما يتعوذ بالله منه، ألا ترى أنه - ﵇ - نفث في يده، وقرأ المعوذات، ومسح بهما جسده، واستعاذ بذلك من شر ما يحدث عليه في ليلته مما يتوقعه، وهذا من أكبر الرقى.\nوفي حديث أبي هريرة - ﵁ - أدب عظيم علمه الشارع أمته، وذلك أمره بنفض فراشه عند النوم، خشية أن يأوي إليه بعض الهوام الضارة فتؤذيه بسُمِّها.\nفصل:\nقوله: (\"فلينفض فراشه بداخلة إزاره\") يريد: بطرف الإزار، ومعناه: استحباب ذلك قبل أن يدخل في الفراش، لئلا يكون فيه حية أو عقرب أو شبههما من المؤذيات، ولينفض ويده مستورة بطرف إزاره، لئلا يحصل في يده مكروه، إن كان هناك.\nوقال الداودي: هو طرف المئزر؛ لأنه يستر الثياب، فيتوارى بما يناله من الوسخ، وإذا قال ذلك بكمه صار غير لون الثياب، والله يحب إذا عمل العبد عملًا أن يحسنه (^١).\nوفي \"الصحاح\": داخلة الإزار: أحد طرفيه الذي يلي الجسد (^٢). وقيل: داخل الإزار: هو الطرف المتدلي الذي يضعه المؤتزر، أو الذي\n_________\n(^١) روى أبو يعلى ٧/ ٣٤٩ (٤٣٨٦)، والطبراني في \"الأوسط\" ١/ ٢٧٥ (٨٩٧)، والبيهقي في \"الشعب\" ٤/ ٣٣٤ - ٣٣٥ (٥٣١٢، ٥٣١٤) من طريق مصعب بن ثابت، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا: \"إن الله يحب إذا عمل أحدكم عملًا أن يتقنه\".\nوصححه الألباني في \"الصحيحة\" (١١١٣).\n(^٢) \"الصحاح\" ٤/ ١٦٩٦، مادة: [دخل].","vol":"29","page":224},{"text":"يفضي إلى جلده على حقوه الأيمن. قاله ابن حبيب وغيره، وقال مالك: داخلة الإزار التي تحت الإزار وما يلي الجسد.\nفصل:\nوقوله: (\"نفث\"). قال أبو عبيد: النفث بالفم شبيه بالنفخ، وأما التفل فلا يكون إلا ومعه شيء من الريق (^١). وكذا قال الجوهري: النفث شبيه بالنفخ، وهو أقل من التفل (^٢).\nفصل:\nوالمعوذات بكسر الواو، قال الداودي: هن: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾، والفلق، والناس. وقال: وسمين معوذات؛ لما في الثنتين من التعوذ، فجعل القليل تبعًا للكثير، ويحتمل أن يكون عبر عن التثنية بالجمع، وذلك جائز شائع.\nفصل:\nقال الشيخ أبو محمد: في دعائه - ﵇ - عند النوم يضع يده اليمنى تحت خده الأيمن، واليسرى على خده الأيسر، ثم يقول هذا الدعاء. وزاد بعد قوله: \"الصالحين من عبادك\": \"اللهم إني أسلمت نفسي إليك\". إلى آخره، قال: ثم يقول: \"وقني عذابك يوم تبعث عبادك\" (^٣) يرددها.\n_________\n(^١) \"غريب الحديث\" ١/ ١٨٠.\n(^٢) \"الصحاح\" ١/ ٢٩٥، مادة: [نفث].\n(^٣) رواه مسلم برقم (٧٠٩) كتاب: صلاة المسافرين، باب: استحباب يمين الإمام عن البراء بن عازب.","vol":"29","page":225},{"text":"<span data-type='title' id=toc-3821>١٤ - باب الدُّعَاءِ نِصْفَ اللَّيْلِ</span>\n٦٣٢١ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عَبْدِ اللهِ الأَغَرِّ وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَتَنَزَّلُ رَبُّنَا ﵎ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ: مَنْ يَدْعُونِى فَأَسْتَجِيبَ لَهُ؟ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ؟ وَمَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ؟». [انظر: ١١٤٥ - مسلم: ٧٥٨ - فتح ١١/ ١٢٨]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النبي - ﷺ - قَالَ: \"يَتَنَزَّلُ رَبُّنَا ﵎ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ: مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ؟ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ؟ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ؟ \".\nهذا وقت شريف مرغب فيه، خصه الله تعالى بالتنزل فيه، وتفضل على عباده بإجابة من دعا فيه وإعطاء من سأله؛ إذ هو وقت خلوة وغفلة واستغراق في النوم واستلذاذ له، ومفارقة الدعة واللذة صعب على العباد لا سيما لأهل الرفاهية في زمن البرد، ولأهل التعب والنصب في زمن قصر الليل، فمن آثر القيام لمناجاة ربه والتضرع إليه في غفران ذنوبه وفكاك رقبته من النار وسأله التوبة في هذا الوقت الشاق على خلوة نفسه ولذتها ومفارقة دعتها وسكنها فذلك دليل على خلوص نيته وصحة رغبته فيما عند ربه، فضمنت له الإجابة التي هي مقرونة بالإخلاص وصدق النية في الدعاء، إذ لا يقبل الله دعاء من قلب غافل لاهٍ (^١).\n_________\n(^١) فروى الترمذي (٣٤٧٩)، والطبراني في \"الأوسط\" ٥/ ٢١١ (٥١٠٩) من طريق صالح المري عن هشام بن حسان، عن محمد بن سيرين، عن أبي هريرة مرفوعًا: \"ادعوا الله وأنتم موقنون بالإجابة. واعلموا أن الله لا يستجيب دعاء من قلب غافل لاهٍ\". والحديث رواه الحاكم في \"المستدرك\" ١/ ٤٩٣ وقال: حديث مستقيم الإسناد، =","vol":"29","page":226},{"text":"وقد أشار - ﵇ - إلى هذا المعنى بقوله: \"والصلاة بالليل والناس نيام\" (^١). فلذلك نبه (- ﵇ -) (^٢) على الدعاء في هذا الوقت الذي تخلو فيه النفس من خواطر الدنيا وعلقها؛ ليستشعر العبد الجد والإخلاص لربه، فتقع الإجابة منه؛ رفقًا من الله بخلقه رحمة له، فله الحمد والشكر دائمًا كثيرًا على إلهام ذلك لمصالحهم ومنافعهم.\nفصل:\nإن قلت: كيف ترجم الدعاء نصف الليل وذكر الحديث أن التنزل في ثلث الليل الآخر؟ قيل: إنما أخذ ذلك من قوله تعالى: ﴿قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢) نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا (٣)﴾ [المزمل: ٢، ٣] فالترجمة تقوم من دليل القرآن، والحديث يدل على أن وقت الإجابة ثلث الليل إلا أن ذكر النصف في كتاب الله يدل على تأكيد المحافظة على وقت التنزل قبل دخوله؛ (ليأتي) (^٣) أول وقت الإجابة، والعبد مرتقب له مستعد للإنابة، فيكون ذلك سببًا للإجابة. وينبغي ألا يمر وقت ليلًا كان أو نهارًا إلا أحدث العبد فيه دعاء وعبادة لله تعالى.\n_________\n= تفرد به صالح المري وهو أحد زهاد البصرة، ولم يخرجاه.\nوصححه الألباني في \"الصحيحة\" (٥٩٤).\n(^١) رواه الترمذي (٣٢٣٣)، وأحمد ١/ ٣٦٨ (٣٤٨٤) من طريق عبد الرزاق، عن معمر، عن أيوب، عن أبي قلابة، عن ابن عباس مرفوعًا. ورواه الترمذي أيضًا (٣٢٣٥)، والطبراني في \"الكبير\" ٢٠/ ١٤١ - ١٤٢ من حديث معاذ، قال الترمذي: هذا حديث حسن صحيح، وصححه الألباني في \"صحيح سنن الترمذي\" (٢٥٨٢). ورواه الحاكم في \"المستدرك\" ٤/ ١٢٩، من حديث أبي هريرة، وقال: هذا حديث صحيح الإسناد ولم يخرجاه.\n(^٢) في (ص ٢): الله عباده.\n(^٣) في الأصل: لباقي.","vol":"29","page":227},{"text":"فصل:\nسلف ذكر حديث النزول، فإن كان ملكًا ينزل بأمره، فإن أمره لا يفارقه، وإنما هو مأمور، وإن يظهر فعل عن أمره فيضاف إليه كضرب الأمير، وإنما أمر به، وإذا كان كذلك لم ينكر أن يكون لله تعالى ملائكة يأمرهم بالنزول إلى السماء الدنيا بهذا النداء والدعاء، فيصرف ذلك إليه لاسيما وقد صح الخبر بذلك.\nورواه بعض (الثقات) (^١) (يُنزل) بضم الياء وهو يؤيد هذا التأويل وقيل: حكمه. وروي عن الأوزاعي أنه سئل عن هذا الخبر فقال: يفعل الله ما يشاء. وهذِه إشارة إلى أن كل ذلك فعل يظهر منه (^٢).\n_________\n(^١) في الأصل: النقاد.\n(^٢) قد تقدم الرد على مثل هذا الموضع، وأن مثل هذا التأويل فيه نظر، ومذهب السلف أن نزول الله - ﷾ - هو نزول على حقيقته كما يليق بكمال وجهه وعظيم سلطانه، دون تمثيل أو تشبيه، والله أعلم.","vol":"29","page":228},{"text":"<span data-type='title' id=toc-3822>١٥ - باب الدُّعَاءِ عِنْدَ الخَلَاءِ</span>\n٦٣٢٢ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا دَخَلَ الْخَلَاءَ قَالَ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ». [انظر: ١٤٢ - مسلم: ٣٧٥ - فتح ١١/ ١٢٩]\nهو ممدود وأصله المكان الخالي، مأخوذ من الخلوة.\nذكر فيه حديث شُعْبَةَ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَانَ رسول الله - ﷺ - إِذَا دَخَلَ الخَلَاءَ قَالَ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الخُبُثِ وَالْخَبَائِثِ\".\nهذا الحديث سلف في الطهارة واضحًا (^١).\nوالخبث والخبائث: الشيطان الرجيم، قاله الحسن ومجاهد، وفيه أقوال أخر سلفت هناك.\nوعبارة الداودي: يحتمل أن يكون الخبث والخبائث: الشيطان أو المعصية، والخبائث: المعاصي كلها، وقد جاء معنى أمره - ﵇ - بالاستعاذة عند دخول الخلاء في حديث معمر، عن قتادة، عن النضر بن أنس، (عن أنس) (^٢) - ﵁ - أنه - ﵇ - قال: \"إن هذِه الحشوش (محتضرة) (^٣) فإذا دخلها أحدكم فليقل: اللهم إني أعوذ بك من الخبث والخبائث\" (^٤) فأخبر أن الحشوش مواطن الشياطين، فلذلك أمرنا بالاستعاذة عند دخولها.\n_________\n(^١) سلف برقم (١٤٢) باب: ما يقول عند الخلاء.\n(^٢) من (ص ٢).\n(^٣) ساقطة من الأصل.\n(^٤) رواه الطبراني في \"الدعاء\" ٢/ ٩٥٩ (٣٥٥) بهذا الإسناد. =","vol":"29","page":229},{"text":"وروى ابن وهب عن حيوة بن شريح، عن أبي عقيل أنه سمع سعيد المقبري يقول: إذا دخل الرجل الكنيف لحاجته ثم ذكر اسم الله كان سترًا بينه وبين الجن، فإذا لم يذكر الله نظر إليه الجن يسخرون ويستهزءون به.\nقلت: فيستحب الابتداء بهذا عند إرادة الدخول، كما جاء في رواية سلفت: \"إذا أراد\" (^١).\nقال ابن التين: ويقول ذلك في نفسه غير جاهر به.\nقلت: لا يسلم له، وينبغي الجهر به.\nفائدة:\nقال ابن التين: الذي قرأناه: \"الخبث\" بإسكان الباء، والأظهر أنه بضمها جمع: خبيث، وليس هذا (الكفر كما قيل، وإنما هو) (^٢) موضع الشياطين، وهذا سلف واضحًا.\n_________\n= ورواه العقيلي في \"الضعفاء\" ٣/ ٣٧١، والطبراني في \"الأوسط\" ٣/ ١٦١ - ١٦٢ (٢٨٠٣)، وفي \"الدعاء\" (٣٥٦)، وابن السني في \"العمل\" (٢١)، والحافظ في \"نتائج الأفكار\" ١/ ١٩٥ من طريق قطن بن نسير عن عدي بن أبي عمارة عن قتادة عن أنس بنحوه، بلفظ: \"فليقل: بسم الله\".\nقال الحافظ: حديث غريب من هذا الوجه.\nوضعفه الألباني في \"الضعيفة\" (٤٧٣٨، ٥٠٤٢).\nوالحديث صح عن زيد بن أرقم؛ فرواه أبو داود (٦)، وابن ماجه (٢٩٦) من طريق شعبة عن قتادة عن النضر بن أنس عن زيد بن أرقم.\nوهو حديث صححه ابن خزيمة ١/ ٣٨ (٦٩)، وابن حبان ٤/ ٢٥٥ (١٤٠٨)، والحاكم ١/ ١٨٧، والألباني في \"صحيح أبي داود\" (٤)، وفي \"تمام المنة\" ص (٥٧) قائلًا: إسناده صحيح على شرط البخاري وصححه أيضًا في \"الصحيحة\" (١٠٧٠).\n(^١) سلف برقم (١٤٢).\n(^٢) من (ص ٢).","vol":"29","page":230},{"text":"فرع:\nنقل ابن التين عن الشيخ أبي محمد أنه مما يستحب عند الخلاء أن يقول: الحمد لله الذي رزقني لذته، وأخرج عني مشقته، وأبقى في جسمي قوته (^١).\nقلت: وهذا إنما هو عند الخروج لا جرم.\nقال ابن بطال: روي عن رسول الله - ﷺ - أنه قال: \"إذا خرج أحدكم من الغائط فليقل: الحمد لله الذي أخرج عني ما يؤذيني وأمسك ما ينفعني\" (^٢).\n_________\n(^١) هذا لفظ حديث أخرجه الطبراني في \"الدعاء\" ٢/ ٩٦٧ (٣٧٠) عن ابن عمر مرفوعًا وابن السني في \"عمل اليوم والليلة\" (٢٥).\n(^٢) \"شرح ابن بطال\" ١٠/ ٩١.","vol":"29","page":231},{"text":"<span data-type='title' id=toc-3823>١٦ - باب مَا يَقُولُ إِذَا أَصْبَحَ</span>\n٦٣٢٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا حُسَيْنٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ بُشَيْرِ بْنِ كَعْبٍ، عَنْ شَدَّادِ بْنِ أَوْسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «سَيِّدُ الاِسْتِغْفَارِ: اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلاَّ أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ، وَأَبُوءُ لَكَ بِذَنْبِي، فَاغْفِرْ لِي، فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ. إِذَا قَالَ حِينَ يُمْسِى فَمَاتَ دَخَلَ الْجَنَّةَ -أَوْ كَانَ مِنْ أَهْلِ الْجَنَّةِ- وَإِذَا قَالَ حِينَ يُصْبِحُ فَمَاتَ مِنْ يَوْمِهِ مِثْلَهُ\". [انظر: ٦٣٠٦ - فتح ١١/ ١٣٠]\n\n٦٣٢٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ المَلِكِ بْنِ عُمَيْرٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ حُذَيْفَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَرَادَ أَنْ يَنَامَ قَالَ: «بِاسْمِكَ اللَّهُمَّ أَمُوتُ وَأَحْيَا». وَإِذَا اسْتَيْقَظَ مِنْ مَنَامِهِ قَالَ: «الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا، وَإِلَيْهِ النُّشُورُ». [٦٣١٢ - فتح ١١/ ١٣٠]\n\n٦٣٢٥ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ خَرَشَةَ بْنِ الْحُرِّ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ قَالَ: «اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا». فَإِذَا اسْتَيْقَظَ قَالَ: «الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ». [٧٣٩٥ - فتح ١١/ ١٣٠]\nذكر فيه حديث شَدَّادِ بْنِ أَوْسٍ: \"سَيِّدُ الاسْتِغْفَارِ\" وقد سلف (^١)، وفي آخره: \"إِذَا قَالَ حِينَ يُمْسِي فَمَاتَ دَخَلَ الجَنَّةَ -أَوْ كَانَ مِنْ أَهْلِ الجَنَّةِ- وَإِذَا قَالَ حِينَ يُصْبِحُ فَمَاتَ مِنْ يَوْمِهِ مِثْلَهُ\".\nوحديث حُذَيْفَةَ - ﵁ - قَالَ: كَانَ رسول الله - ﷺ - إِذَا أَرَادَ أَنْ يَنَامَ قَالَ: \"بِاسْمِكَ اللَّهُمَّ أَمُوتُ وَأَحْيَا\". وَإِذَا اسْتَيْقَظَ مِنْ مَنَامِهِ قَالَ: \"الْحَمْدُ لله\n_________\n(^١) سلف قريبًا برقم (٦٣٠٦)، باب: أفضل الاستغفار.","vol":"29","page":232},{"text":"الذِي أَحْيَانَا بَعْدَمَا أَمَاتَنَا، وَإِلَيْهِ النُّشُورُ\".\nوقد سلف غير مرة (^١).\nوحديث أَبِي ذَرٍّ قَالَ: كَانَ رسول الله - ﷺ - إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ قَالَ: \"اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا\". وإِذَا اسْتَيْقَظَ قَالَ: \"الْحَمْدُ لله الذِي أَحْيَانَا بَعْدَمَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ\".\nالشرح:\nمعنى ذكر الله تعالى عند الصباح، ليكون مفتتح الأعمال، وابتداؤها ذكر الله، وكذلك ذكر الله عند النوم ليختم عمله بذكر الله تعالى، فتكتب الحفظة في أول صحيفته عملًا صالحًا وتختمها بمثله، فيرجى له مغفرة ما بين ذلك من ذنوبه.\nوروى الطبري من حديث الحسن عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"يقول الله -﷿-: ابن آدم، اذكرني من أول النهار ساعة ومن آخره ساعة أكفك ما بينهما\" (^٢).\nوكان الصالحون من السوقة يجعلون أول يومهم وآخره إلى الليل لأمر الآخرة، ووسطه لمعيشة الدنيا، وإنما كانوا يعملون ذلك؛ لترغيبه في الدعاء طرفي النهار.\nوكان عمر بن الخطاب - ﵁ - يأمر التجار فيقول: اجعلوا أول نهاركم لآخرتكم، وما سوى ذلك لدنياكم.\n_________\n(^١) سلف قريبًا برقم (٦٣١٢)، باب: ما يقول إذا نام، وبرقم (٦٣١٤)، باب: وضع اليد اليمنى تحت الخد الأيمن.\n(^٢) رواه أبو نعيم في \"الحلية\" ٨/ ٢١٣ بهذا الإسناد بلفظ \"اذكرني بعد الفجر وبعد العصر ساعة … \".","vol":"29","page":233},{"text":"وقد روي عن النبي - ﷺ - ما يدل على هذا المعنى، قال - ﵇ -: \"يقول الله -﷿-: يا ابن آدم، لا تعجزن عن أربع ركعات أول النهار أكفك آخره\" (^١).\n_________\n(^١) رواه الترمذي (٤٧٥) من طريق جبير بن نفير، عن أبي الدرداء وأبي ذر، ورواه أحمد ٥/ ٢٨٦، والنسائي في \"الكبرى\" ١/ ١٧٧ (٤٦٨) والطبراني في \"مسند الشاميين\" ١/ ١٧٣ عن كثير بن مرة عن نعيم بن همَّار الغطفاني.","vol":"29","page":234},{"text":"<span data-type='title' id=toc-3824>١٧ - باب الدُّعَاءِ فِي الصَّلَاةِ</span>\n٦٣٢٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا اللَّيْثُ قَالَ: حَدَّثَنِي يَزِيدُ، عَنْ أَبِي الْخَيْرِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنْ أَبِي بَكْرٍ الصِّدِّيقِ - ﵁ - أَنَّهُ قَالَ لِلنَّبِيِّ - ﷺ -: عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلَاتِي. قَالَ: «قُلِ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلَا يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ».\nوَقَالَ عَمْرٌو، عَنْ يَزِيدَ، عَنْ أَبِي الْخَيْرِ: إِنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عَمْرٍو: قَالَ أَبُو بَكْرٍ - ﵁ - لِلنَّبِيِّ - ﷺ -. [انظر: ٨٣٤ - مسلم: ٢٧٠٥ - فتح ١١/ ١٣١]\n\n٦٣٢٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا مَالِكُ بْنُ سُعَيْرٍ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] أُنْزِلَتْ فِي الدُّعَاءِ. [انظر: ٤٧٢٣ - مسلم: ٤٤٧ - فتح ١١/ ١٣١]\n\n٦٣٢٨ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: كُنَّا نَقُولُ فِي الصَّلَاةِ: السَّلَامُ عَلَى اللهِ، السَّلَامُ عَلَى فُلَانٍ. فَقَالَ لَنَا النَّبِيُّ - ﷺ - ذَاتَ يَوْمٍ: «إِنَّ اللهَ هُوَ السَّلَامُ، فَإِذَا قَعَدَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَقُلِ: التَّحِيَّاتُ لِلَّهِ -إِلَى قَوْلِهِ الصَّالِحِينَ- فَإِذَا قَالَهَا أَصَابَ كُلَّ عَبْدٍ لِلَّهِ فِي السَّمَاءِ وَالأَرْضِ صَالِحٍ أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. ثُمَّ يَتَخَيَّرُ مِنَ الثَّنَاءِ مَا شَاءَ». [انظر: ٨٣١ - مسلم: ٤٠٢ - فتح ١١/ ١٣١]\nذكر فيه ثلاثة أحاديث:\nأحدها:\nحديث الصِّدِّيقِ - ﵁ - أَنَّهُ قَالَ لرسول الله - ﷺ -: عَلِّمْنِي دُعَاءً (أدع) (^١) بِهِ فِي صَلَاتِي .. الحديث.\n_________\n(^١) كذا في الأصل، وفي اليونينية ٨/ ٧٢ (أدعو) بإثبات الواو عند جميع الرواة.","vol":"29","page":235},{"text":"سلف في الصلاة (^١).\nوَقَالَ عَمْرو بن الحارث، عَنْ يَزِيدَ، عَنْ أَبِي الخَيْرِ: إِنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عَمْرٍو: قَالَ أَبُو بَكْرٍ الصديق - ﵁ - لِلنَّبِيِّ - ﷺ -.\nهذا أخرجه الإسماعيلي عن أبي يعلى: أنا هارون بن معروف، ثنا ابن وهب، أخبرني عمرو -وهو ابن الحارث- عن يزيد، به سواء (^٢).\nثانيها:\nحديث عَائِشَةَ - ﵂ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] أُنْزِلَتْ فِي الدُّعَاءِ. وقد سلف أيضًا (^٣).\nثالثها:\nحديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا نَقُولُ فِي الصَّلَاةِ: السَّلَامُ عَلَى اللهِ .. الحديث سلف (^٤)، وفي آخره: \"فليتخير من الثناء ما يشاء\".\nوفيه من الفقه: أن للمصلي أن يدعو الله في جميع صلاته بما بدا له من حاجات دنياه وأخراه، وذلك أنه - ﵇ - علَّم الصديق مسألة ربه المغفرة لذنوبه في صلاته، وذلك من أعظم حاجات العبد إلى ربه، فكذلك حكم مسألته إياه سائر حاجاته.\nوقد روي عن أبي الدرداء - ﵁ - أنه قال: إني لأدعو وأنا ساجد لسبعين أخًا من إخواني أسميهم بأسمائهم وأسماء آبائهم (^٥).\n_________\n(^١) سلف برقم (٨٣٤)، باب: الدعاء قبل السلام.\n(^٢) قلت: وهو في \"مسند أبي يعلى\" ١/ ٣٨ (٣٢).\n(^٣) سلف برقم (٤٧٢٣)، كتاب: التفسير، باب: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾.\n(^٤) سلف برقم (٨٣١)، كتاب: الأذان، باب: التشهد في الآخرة.\n(^٥) رواه ابن الجعد في \"مسنده\" ص (١٦٩) (١٠٩٨).","vol":"29","page":236},{"text":"وكان علي - ﵁ - يقول: إذا قال الإمام: سمع الله لمن حمده: اللهم بحولك وقوتك أقوم وأقعد (^١). وكان ابن مسعود - ﵁ - يلبي في سجوده، ومعنى: لبيك أجبتك يا رب إلى ما دعوتني إليه إجابة بعد إجابة، وأقمت عندك. وقد سلف من قال به من الفقهاء في الصلاة.\nوفيه أيضًا: الدليل الواضح على تكذيب مقالة من زعم أنه لا يستحق اسم الإيمان إلا من كان لا خطيئة له ولا جُرْم؛ لأن أهل الإجرام -زعموا- غير مؤمنين وزعموا أن كبائر الذنوب وصغائرها كبائر، وذلك أن الصديق كان من الصديقين من أهل الإيمان. وقد أمره الشارع أن يقول: \"اللهم إني ظلمت نفسي ظلمًا كثيرًا فاغفر لي\".\nوفيه: دليل أن الواجب على العبد أن يكون على حذر من ربه في كل أحواله، وإن كان من أهل الاجتهاد في عبادته في أقصى غاية، إذ كان الصديق مع موضعه من الدين لم يسلم مما يحتاج إلى استغفار ربه منه.\nفصل:\nفي حديث عائشة - ﵂ - تسمية الصلاة دعاء ولا يكاد يقع ذلك للقراءة.\nقال الأعشى:\nتقول بنتي وقد أزمعت مرتحلًا … يا رب جنب أبي الأوصاب والوجعا\nعليك مثل الذي صليت فاغتمضي … يوما فإن لجنب المرء مضطجعا\nوقيل: إنما قيل للصلاة: دعاء؛ لأنها لا تكون إلا به، والدعاء صلاة سميت باسمه، وقال غيرها: نزلت في القراءة، فإن المشركين كان إذا قرأ - ﵇ - سبوا القرآن ومن جاء به ومن أنزله، فصار يخفت به فنزلت.\n_________\n(^١) رواه البيهقي في \"السنن الكبرى\" ٢/ ٩٦.","vol":"29","page":237},{"text":"<span data-type='title' id=toc-3825>١٨ - باب الدُّعَاءِ بَعْدَ الصَّلَاةِ</span>\n٦٣٢٩ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا يَزِيدُ، أَخْبَرَنَا وَرْقَاءُ، عَنْ سُمَى، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ: قَالُوا: يَا رَسُولَ اللهِ، ذَهَبَ أَهْلُ الدُّثُورِ بِالدَّرَجَاتِ وَالنَّعِيمِ الْمُقِيمِ. قَالَ: «كَيْفَ ذَاكَ؟». قَالَ: صَلَّوْا كَمَا صَلَّيْنَا، وَجَاهَدُوا كَمَا جَاهَدْنَا، وَأَنْفَقُوا مِنْ فُضُولِ أَمْوَالِهِمْ، وَلَيْسَتْ لَنَا أَمْوَالٌ. قَالَ: «أَفَلَا أُخْبِرُكُمْ بِأَمْرٍ تُدْرِكُونَ مَنْ كَانَ قَبْلَكُمْ، وَتَسْبِقُونَ مَنْ جَاءَ بَعْدَكُمْ، وَلَا يَأْتِي أَحَدٌ بِمِثْلِ مَا جِئْتُمْ، إِلاَّ مَنْ جَاءَ بِمِثْلِهِ؟ تُسَبِّحُونَ فِي دُبُرِ كُلِّ صَلَاةٍ عَشْرًا، وَتَحْمَدُونَ عَشْرًا، وَتُكَبِّرُونَ عَشْرًا». تَابَعَهُ عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ سُمَيٍّ. وَرَوَاهُ ابْنُ عَجْلَانَ، عَنْ سُمَيٍّ وَرَجَاءِ بْنِ حَيْوَةَ. وَرَوَاهُ جَرِيرٌ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي الدَّرْدَاءِ. وَرَوَاهُ سُهَيْلٌ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٨٤٣ - مسلم: ٥٩٥ - فتح ١١/ ١٣٢]\n\n٦٣٣٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنِ الْمُسَيَّبِ بْنِ رَافِعٍ، عَنْ وَرَّادٍ -مَوْلَى الْمُغِيرَةِ بْنِ شُعْبَةَ- قَالَ: كَتَبَ الْمُغِيرَةُ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَاةٍ إِذَا سَلَّمَ: «لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهْوَ على كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِىَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ». وَقَالَ شُعْبَةُ: عَنْ مَنْصُورٍ قَالَ: سَمِعْتُ الْمُسَيَّبَ. [انظر: ٨٤٤ - مسلم: ٥٩٣ - فتح ١١/ ١٣٣]\nحدثنا إسحاق، أنا يزيد، أنا ورقاء، عن سميٍّ، عن أبي صالح، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: قَالُوا: يَا رَسُولَ اللهِ، ذَهَبَ أَهْلُ الدُّثُورِ بِالدَّرَجَاتِ .. الحديث سلف في الصلاة (^١).\nثم قال: تابعه عبيد الله بن عمر عن سمي.\nقلت: أخرجها مسلم عن عاصم بن النضر. ثنا معتمر بن سليمان،\n_________\n(^١) سلف برقم (٨٤٣)، باب: الذكر بعد الصلاة.","vol":"29","page":238},{"text":"عن عبيد الله، عن سمي (^١).\nقال: ورواه ابن عجلان، عن سمي ورجاء بن حيوة.\nقلت: متابعة ابن عجلان أخرجها مسلم أيضًا عن قتيبة، ثنا ليث، عن ابن عجلان، عن سمي به (١). قال: ورواه جرير عن عبد العزيز بن رفيع عن أبي صالح عن أبي الدرداء.\nقلت: أخرجها النسائي، عن إسحاق بن إبراهيم عن جرير به (^٢). قال الدارقطني: تابعه أبو الأحوص سلام بن سليم (^٣). قال البخاري: (ورواه سهيل، عن أبيه، عن أبي هريرة - ﵁ - عن النبي - ﷺ -).\nقلت: أخرجها مسلم أيضًا عن أمية بن بسطام، ثنا يزيد بن زريع، ثنا روح بن القاسم، عن سهيل (^٤). قال ابن عساكر: رواه التيمي، عن أبي صالح عن أبي هريرة. ورواه الثوري عن عبد العزيز، عن أبي صالح، عن أبي عمر (الضبي) (^٥)، عن أبي الدرداء ورواه شريك، عن عبد العزيز، عن أبي عمر، عن أم الدرداء عن أبي الدرداء.\nوفي \"علل الدارقطني\": لم يتابع شريك على ذكر أم الدرداء. قال: ورواه الحكم بن عتيبة عن أبي صالح، عن أبي الدرداء قلت:\n_________\n(^١) مسلم ٥٩٥/ ١٤٢، كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.\n(^٢) \"سنن النسائي الكبرى\" ٦/ ٤٣ (٩٩٧٥).\n(^٣) \"علل الدارقطني\" ٦/ ٢١٣ (١٠٨١).\n(^٤) مسلم ٥٩٥/ ١٤٣، كتاب: المساجد، باب: استحباب الذكر بعد الصلاة وبيان صفته.\n(^٥) كذا في الأصل، والصواب: أبو عمر الصيني، قال ابن حجر في \"تقريب التهذيب\" (٨٢٦٦): أبو عمر الصيني، بكسر المهملة، وسكون التحتانية بعدها نون، ووهم من قال فيه: الضبي، بالمعجمة والموحدة.","vol":"29","page":239},{"text":"يا رسول الله، ذهب أهل الدثور. الحديث (^١).\nفقال شعبة ومالك بن مغول، عن الحكم، عن (أبي علي الضبي) (^٢) عن أبي الدرداء. وقال زيد بن أبي أنيسة: عن الحكم، عن أبي عمر، عن رجل، عن أبي الدرداء. ورواه ليث بن أبي سليم عن الحكم فقال: عن عبد الرحمن بن أبي ليلى، عن أبي الدرداء. وقال (الجياني) (^٣): عن المحاربي، عن ليث، عن مجاهد، عن ابن أبي ليلى، عن أبي الدرداء، وليس هذا من حديث ابن أبي ليلى ولا من حديث مجاهد، والصحيح من ذلك قول شعبة ومالك بن مغول عن الحكم. وقال الثوري عن عبد العزيز. وأبو عمر (الضبي) (^٤) لا يعرف، ولا روي عنه غير هذا الحديث.\nإذا تقرر ذلك: ففي حديث الباب الحض على التسبيح والتحميد في أدبار الصلوات، وأن ذلك يوازي في الفضل إنفاق المال في طاعة الله لقوله: \"أفلا أخبركم بما تدركون به من كان قبلكم؟ \".\nوروي عن رسول الله أنه قال: \"وضعت الصلوات في خير الساعات فاجتهدوا في الدعاء دبر الصلوات\" (^٥). وروى الطبري عن قتادة، عن أنس بن مالك - ﵁ - قال: إذا أقيمت الصلاة فتحت أبواب السماء واستجيب الدعاء (^٦).\n_________\n(^١) في \"علل الدارقطني\" ٦/ ٢١٣ عن الحكم، عن أبي عمر الصيني، عن أبي الدرداء.\n(^٢) كذا بالأصل، والصواب: أبو عمر الصيني، كما في \"علل الدارقطني\".\n(^٣) كذا في الأصل، وفي \"علل الدارقطني\": \"الحماني\".\n(^٤) كذا بالأصل، والصواب: الصيني كما تقدم.\n(^٥) رواه ابن حبيب في \"الواضحة\" كما في \"ميزان الاعتدال\" ٥/ ٢٥٠.\n(^٦) رواه عن قتادة عن أنس، النسائي في \"السنن الكبرى\" ٦/ ٢٣ (٩٩٠٠).","vol":"29","page":240},{"text":"وعن جعفر بن محمد قال: الدعاء بعد المكتوبة أفضل من الدعاء بعد النافلة لفضل المكتوبة على النافلة. فإن قلت: فقد روى عبد الرحمن بن الأسود عن أبيه قال: قال عبد الله بن مسعود: وإنما هذِه القلوب أوعية فاشغلوها بالقرآن ولا تشغلوها بغيره (^١)، فأيما أفضل أذكر أو أقرأ؟ قلت: سأل عمرو بن أبي سلمة الأوزاعي عن ذلك فقال له: سل سعيدًا. فسأله، فقال: بل القرآن. فقال الأوزاعي لسعيد: ليس شيء يعدل القرآن، ولكن إنما كان هدي من سلف يذكرون الله قبل طلوع الشمس وقبل الغروب.\nوما قاله الأوزاعي أقرب إلى الصواب كما نبه عليه الطبري؛ لما روى أنس وأبو هريرة - ﵄ - عن رسول الله - ﷺ - أنه قال: \"لأن أقعد مع قوم يذكرون الله تعالى بعد طلوع الفجر إلى طلوع الشمس أحب إلى من الدنيا وما فيها، ولأن أقعد مع قوم يذكرون الله تعالى بعد العصر إلى أن تغيب الشمس أحب إلى من الدنيا وما فيها\" (^٢).\nوقال عبد الله بن عمرو: وذكر الله بالغداة والعشي أفضل من حطم السيوف في سبيل الله، وإعطاء المال سحًّا.\nفصل:\nترجم لحديث المغيرة في القدر باب: لا مانع لما أعطى الله. ويأتي الكلام عليه (^٣).\n_________\n(^١) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٢٦.\n(^٢) حديث أنس ذكره البيهقي في \"شعب الإيمان\" ١/ ٤٠٩ (٥٥٩) وأما حديث أبي هريرة فلم أقف عليه.\n(^٣) سيأتي برقم (٦٦١٥).","vol":"29","page":241},{"text":"فصل:\nاحتج بحديث أبي هريرة - ﵁ - من فضل الغنى على الفقر. ويأتي في الرقاق، وقوله: (\"تدركون به من كان قبلكم\"). يعني: من كان من أهل الصدقات، وكذا في قوله: \"من جاء بعدكم\".\nوفيه: فضل الذكر على الصدقة، وقوله: \"إلا من جاء بمثله\". أي: وهو في مثل حالكم من القلة، وقيل: من أهل الغنى، فيكون له فضل غناه، ويساويكم في الذكر. وقال بعض من فضل الغنى: إنما خص بثواب ذلك الفقراء؛ لأنهم الذين خاطبهم الشارع فأخبرهم أنهم إن قالوا ذلك أدركوا من سبقهم وليس كما تأول؛ لأنه قال: \"إلا من عمل مثله\"، لكنه يفضل عنه بأن يكون مثل حالهم فقراء على ما سلف، وهذا فيه تخصيص للعموم ويفتقر إلى دليل.\nفصل:\nقد سلف ما في الجدّ، وأن فتح جيمه أشهر في المعنى، وقال الداودي: إنه هنا الشرف.","vol":"29","page":242},{"text":"<span data-type='title' id=toc-3826>١٩ - باب قوله -﷿-: ﴿وَصَلِّ عَلَيْهِمْ﴾ [التوبة: ١٠٣] وَمَنْ خَصَّ أَخَاهُ بِالدُّعَاءِ دُونَ نَفْسِهِ</span>.\nوَقَالَ أَبُو مُوسَى: قَالَ النَّبِيُّ - ﷺ -: \"اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ، اللَّهُمَّ اغْفِرْ لِعَبْدِ اللهِ بْنِ قَيْسٍ ذَنْبَهُ\". [انظر: ٢٨٨٤]\n\n٦٣٣١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ -مَوْلَى سَلَمَةَ- حَدَّثَنَا سَلَمَةُ بْنُ الأَكْوَعِ قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - إِلَى خَيْبَرَ، قَالَ رَجُلٌ مِنَ الْقَوْمِ: أَيَا عَامِرُ، لَوْ أَسْمَعْتَنَا مِنْ هُنَيْهَاتِكَ. فَنَزَلَ يَحْدُو بِهِمْ يُذَكِّرُ: تَاللَّهِ لَوْلَا اللهُ مَا اهْتَدَيْنَا. وَذَكَرَ شِعْرًا غَيْرَ هَذَا وَلَكِنِّي لَمْ أَحْفَظْهُ، قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ هَذَا السَّائِقُ؟». قَالُوا: عَامِرُ بْنُ الأَكْوَعِ. قَالَ: «يَرْحَمُهُ اللهُ». وَقَالَ رَجُلٌ مِنَ الْقَوْمِ: يَا رَسُولَ اللهِ، لَوْلَا مَتَّعْتَنَا بِهِ. فَلَمَّا صَافَّ الْقَوْمَ قَاتَلُوهُمْ، فَأُصِيبَ عَامِرٌ بِقَائِمَةِ سَيْفِ نَفْسِهِ فَمَاتَ، فَلَمَّا أَمْسَوْا أَوْقَدُوا نَارًا كَثِيرَةً، فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَا هَذِهِ النَّارُ؟ على أَيِّ شَيْءٍ تُوقِدُونَ؟». قَالُوا: عَلَى حُمُرٍ إِنْسِيَّةٍ. فَقَالَ: «أَهْرِيقُوا مَا فِيهَا، وَكَسِّرُوهَا». قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَلَا نُهَرِيقُ مَا فِيهَا وَنَغْسِلُهَا؟ قَالَ: «أَوْ ذَاكَ». [انظر: ٢٤٧٧ - مسلم: ١٨٠٢ - فتح ١١/ ١٣٥]\n\n٦٣٣٢ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو: سَمِعْتُ ابْنَ أَبِي أَوْفَى - ﵄ -: كَانَ النَّبِيُّ - ﷺ - إِذَا أَتَاهُ رَجُلٌ بِصَدَقَةٍ قَالَ: «اللَّهُمَّ صَلِّ عَلَى آلِ فُلَانٍ». فَأَتَاهُ أَبِي فَقَالَ: «اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى». [انظر: ١٤٩٧ - مسلم: ١٠٧٨ - فتح ١١/ ١٣٦]\n\n٦٣٣٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: سَمِعْتُ جَرِيرًا قَالَ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «أَلَا تُرِيحُنِي مِنْ ذِي الخَلَصَةِ؟». وَهْوَ نُصُبٌ كَانُوا يَعْبُدُونَهُ يُسَمَّى الْكَعْبَةَ الْيَمَانِيَةَ. قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي رَجُلٌ لَا أَثْبُتُ عَلَى الْخَيْلِ، فَصَكَّ فِي صَدْرِي فَقَالَ: «اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا». قَالَ: فَخَرَجْتُ فِي خَمْسِينَ مِنْ أَحْمَسَ مِنْ قَوْمِي- وَرُبَّمَا قَالَ سُفْيَانُ: فَانْطَلَقْتُ فِي عُصْبَةٍ مِنْ قَوْمِي- فَأَتَيْتُهَا فَأَحْرَقْتُهَا، ثُمَّ أَتَيْتُ النَّبِيَّ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، وَاللهِ مَا أَتَيْتُكَ","vol":"29","page":243},{"text":"حَتَّى تَرَكْتُهَا مِثْلَ الْجَمَلِ الأَجْرَبِ. فَدَعَا لأَحْمَسَ وَخَيْلِهَا. [انظر: ٣٠٢٠ - مسلم: ٢٤٧٥،\n\n٢٤٧٦ - فتح ١١/ ١٣٦]\n\n٦٣٣٤ - حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ أَنَسًا قَالَ: قَالَتْ أُمُّ سُلَيْمٍ لِلنَّبِيِّ - ﷺ -: أَنَسٌ خَادِمُكَ. قَالَ: «اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ». [انظر: ١٩٨٢ - مسلم: ٢٤٨٠ - فتح ١١/ ١٣٦]\n\n٦٣٣٥ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يَقْرَأُ فِي الْمَسْجِدِ، فَقَالَ: «﵀، لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً أَسْقَطْتُهَا فِي سُورَةِ كَذَا وَكَذَا». [انظر: ٢٦٥٥ - مسلم: ٧٨٨ - فتح ١١/ ١٣٦]\n\n٦٣٣٦ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي سُلَيْمَانُ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: قَسَمَ النَّبِيُّ - ﷺ - قَسْمًا، فَقَالَ رَجُلٌ: إِنَّ هَذِهِ لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللهِ. فَأَخْبَرْتُ النَّبِيَّ - ﷺ -، فَغَضِبَ حَتَّى رَأَيْتُ الْغَضَبَ فِي وَجْهِهِ وَقَالَ: «يَرْحَمُ اللهُ مُوسَى، لَقَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ». [انظر: ٣١٥٠ - مسلم: ١٠٦٢ - فتح ١١/ ١٣٦]\nوقد سلف مسندًا في الجهاد (^١)\nذكر فيه أحاديث:\nأحدها:\nحديث سَلَمَةَ بْنِ الأَكْوَعِ - ﵁ -: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - إِلَى خَيْبَرَ، فقَالَ رَجُلٌ مِنَ القَوْمِ: أَي عَامِرُ، لَوْ أَسْمَعْتَنَا مِنْ هُنَيَّاتِكَ. فَنَزَلَ يَحْدُو بِهِمْ يُذَكِّرُ: تالله لَوْلَا اللهُ مَا اهْتَدَيْنَا. وَذَكَرَ شِعْرًا غَيْرَ هذا وَلَكِنِّي لَمْ أَحْفَظْهُ، قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ هذا السَّائِقُ؟ \". قَالُوا: عَامِرُ بْنُ الأَكْوَعِ. قَالَ: \"يَرْحَمُهُ اللهُ\" .. الحديث، سلف (^٢).\n_________\n(^١) سلف برقم (٢٨٨٤) باب: نزع السهم من البدن.\n(^٢) سلف برقم (٤١٩٦) كتاب: المغازي، باب: غزوة خيبر.","vol":"29","page":244},{"text":"ثانيها:\nحديث ابن أَبِي أَوْفَى - ﵄ -: كَانَ النَّبِيُّ - ﷺ - إِذَا أَتَاهُ رَجُلٌ بِصَدَقَةٍ قَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ فُلَانٍ\". فَأَتَاهُ أَبِي فَقَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى\".\nالثالث:\nحديث جَرِيرٍ - ﵁قلت: يا رَسُول اللهِ - ﷺ -: إِنِّي رَجُلٌ لَا أَثْبُتُ عَلَى الخَيْلِ، فَصَكَّ فِي صَدْرِي فَقَالَ: \"اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا\". وقد سلف (^١).\nالرابع:\nحديث أَنَسٍ قَالَ: قَالَتْ أُمُّ سُلَيْمٍ لرسول الله - ﷺ -: أَنَسٌ خَادِمُكَ. قَالَ: \"اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ\".\nالخامس:\nحديث عَائِشَةَ - ﵂ -: سَمِعَ النَّبِيُّ - ﷺ - رَجُلًا يَقْرَأُ فِي المَسْجِدِ، فَقَالَ: \"﵀، لَقَدْ أَذْكَرَنِي كَذَا وَكَذَا آيَةً أَسْقَطْتُهَا من سُورَةِ كَذَا وَكَذَا\".\nالسادس:\nحديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَسَمَ رسول الله - ﷺ - قَسْمًا، فَقَالَ رَجُلٌ: إِنَّ هذِه لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللهِ. الحديث سلف (^٢).\nوكلها دالة على دعاء المسلم لأخيه دون نفسه، كما ترجم.\n_________\n(^١) سلف برقم (٣٠٢٠) كتاب: الجهاد والسير، باب: حرق الدور والنخيل.\n(^٢) سلف برقم (٣١٥٠) كتاب: فرض الخمس، باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه.","vol":"29","page":245},{"text":"وقد صح عن رسول الله أن دعاء المرء لأخيه مجاب؛ (روى مسلم عن أبي الدرداء مرفوعًا: \"دعوة المرء المسلم بظهر الغيب مستجابة) (^١) عند رأسه ملك موكل كلما دعا لأخيه قال الملك الموكل به: آمين ولك بمثل\" (^٢).\nوفي أبي داود والترمذي وابن ماجه من حديث أبي هريرة مرفوعًا: \"إن أسرع الدعاء إجابة دعوة غائب لغائب\".\nقال الترمذي: غريب لا نعرفه إلا من هذا الوجه. وفي إسناده الأفريقي وهو مضعف في الحديث (^٣).\nروى سعيد بن جبير عن ابن عباس - ﵄ - مرفوعًا: \"خمس دعو ات مستجابات: دعوة المظلوم حتى ينتصر، ودعوة الحاج حتى يصدر، ودعوة المجاهد حتى يقفل، ودعوة المريض حتى يبرأ، ودعوة الأخ لأخيه\" (^٤).\nوقد روي عن بعض السلف أنه إذا دعا المرء لأخيه فليبدأ بنفسه. قال سعيد بن يسار: ذكرت رجلًا عند ابن عمر فتراحمت عليه، فلهز في صدري. وقال لي: ابدأ بنفسك. وقال إبراهيم: كان يقال: إذا\n_________\n(^١) من (ص ١).\n(^٢) رواه مسلم (٢٧٣٣) كتاب: الذكر والدعاء، باب: فضل الدعاء للمسلمين بظهر الغيب.\n(^٣) أبو داود (١٥٣٥)، الترمذي (١٩٨٠)، ولم أعثر عليه في \"سنن ابن ماجه\"؛ وقد عزاه المري في \"التحفة\" (٨٨٥٢) إلى أبي داود والترمذي، ولم يذكر ابن ماجه. كما أن الحديث مروي عن عبد الله بن عمرو بن العاص وليس عن أبي هريرة. وقد ضعفه الألباني في \"ضعيف سنن أبي داود\" (٢٦٩).\n(^٤) رواه البيهقي في \"شعب الإيمان\" ٢/ ٤٦ - ٤٧ (١١٢٥). وقال الألباني: موضوع، انظر: \"السلسلة الضعيفة\" (١٣٦٤).","vol":"29","page":246},{"text":"دعوت فابدأ بنفسك؛ فإنك لا تدري في أي دعاء يستجاب لك (^١).\nفصل:\nمعنى: ﴿وَصَلِّ عَلَيْهِمْ﴾: ادع لهم واستغفر، ومعنى: ﴿إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ﴾ أي: دعاؤك تثبت لهم وطمأنينة.\nفصل:\nآل أبي أوفى هنا نفسه. وقال ابن التين: يعني: عليه وعلى آله. قال: وفيه آل الرجل يقع على أهله وأتباعه، الأهل: أهل الدار خاصة، قال: وعن مالك: لا يقال لفظ الصلاة في غير الأنبياء.\nفصل:\nالخلصة: بفتح الخاء واللام: نصب يعبد من دون الله، والنصب بضم النون والصاد الساكنة، وفتح النون أيضًا، وقال القتبي: هو صنم أو حجر كانت الجاهلية تنصبه وتذبح عنده.\nوقوله: يسمى كعبة اليمانية: هو بتخفيف الياء وأصله تشديدها فخففوا ياء النسبة كقولهم: تهامون وأشعرون، وفي \"الصحاح\": ذو الخلصة: بيت لخثعم كان يدعى الكعبة اليمانية، وكان فيه بيت يدعى الخلصة فهدم (^٢).\nوصك: ضرب، ومنه ﴿فَصَكَّتْ وَجْهَهَا﴾.\nوالعصبة من الرجال: ما بين العشرة إلى الأربعين، وقال ابن فارس: نحو العشرة (^٣).\n_________\n(^١) رواهما بن أبي شيبة ٦/ ٢٩ (٢٩٢١٨، ٢٩٢٢٠).\n(^٢) \"الصحاح\" ٣/ ١٠٣٨ مادة: [خلص].\n(^٣) \"مجمل اللغة\" ٢/ ٦٧١ - ٦٧٢ مادة: [عصب].","vol":"29","page":247},{"text":"فصل:\nفي حديث أنس - ﵁ - جواز الدعاء بكثرة المال والولد. قال الداودي: وروي من طريق لا يثبت عنه: \"اللهم من آمن بي وصدَّق ما جئت به، فأقلل له من المال والولد\" (^١). قال: ولا يصح ذلك، كيف والشارع حض على النكاح والتماس الولد.\nفصل:\nقوله: \"أذكرني\". يقال ذكرت الشيء بعد النسيان وتذكرته وذكرته غيري وذكرته بمعنى.\n_________\n(^١) رواه ابن ماجه (٤١٣٣) والطبراني في \"الكبير\" ١٧/ ٣١، وفي \"مسند الشاميين\" ٢/ ٣١٢ - ٣١٣ (١٤٠٦). قال المناوي في \"فيض القدير\" ٢/ ١٦٣ - ١٦٤ (١٤٩٩): إن ذا لا يعارضه خبر البخاري أنه دعى لأنس بتكثير ماله وولده لأن فضل التقلل من الدنيا والولد يختلف باختلاف الأشخاص، كما يشير إليه الخبر القدسي: \"إن من عبادي من لا يصلحه إلا الغنى .. \" إلخ، فمن الناس من يخاف عليه الفتنة بها، وعليه ورد هذا الخبر، ومنهم من لا يخاف عليه كحديث أنس، وحديث نعم المال الصالح للرجل الصالح، فكان المصطفى - ﷺ - يخاطب كل إنسان بما يصلحه ويليق به، فسقط قول الداودي: هذا الحديث باطل. اهـ.\nهذا وقد ضعف الألباني الحديث في \"ضعيف سنن ابن ماجه\" (٩٠٢).","vol":"29","page":248},{"text":"<span data-type='title' id=toc-3827>٢٠ - باب (مَا يُكْرَهُ مِنَ) (^١) السَّجْعِ فِي الدُّعَاءِ</span>\n٦٣٣٧ - حَدَّثَنَا يَحْيَى بْنُ مُحَمَّدِ بْنِ السَّكَنِ، حَدَّثَنَا حَبَّانُ بْنُ هِلَالٍ أَبُو حَبِيبٍ، حَدَّثَنَا هَارُونُ الْمُقْرِئُ، حَدَّثَنَا الزُّبَيْرُ بْنُ الخِرِّيتِ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: حَدِّثِ النَّاسَ كُلَّ جُمُعَةٍ مَرَّةً، فَإِنْ أَبَيْتَ فَمَرَّتَيْنِ، فَإِنَّ أَكْثَرْتَ فَثَلَاثَ مِرَارٍ، وَلَا تُمِلَّ النَّاسَ هَذَا الْقُرْآنَ، وَلَا أُلْفِيَنَّكَ تَأْتِي الْقَوْمَ وَهُمْ فِي حَدِيثٍ مِنْ حَدِيثِهِمْ فَتَقُصُّ عَلَيْهِمْ، فَتَقْطَعُ عَلَيْهِمْ حَدِيثَهُمْ فَتُمِلُّهُمْ، وَلَكِنْ أَنْصِتْ، فَإِذَا أَمَرُوكَ فَحَدِّثْهُمْ وَهُمْ يَشْتَهُونَهُ، فَانْظُرِ السَّجْعَ مِنَ الدُّعَاءِ فَاجْتَنِبْهُ، فَإِنِّي عَهِدْتُ رَسُولَ اللهِ - ﷺ - وَأَصْحَابَهُ لَا يَفْعَلُونَ إِلاَّ ذَلِكَ. يَعْنِي: لَا يَفْعَلُونَ إِلاَّ ذَلِكَ الاجْتِنَابَ. [فتح ١١/ ١٣٨]\nذكر فيه من حديث الزُّبَيْرِ بْنِ الخِرِّيتِ -بكسر الخاء المعجمة ثم راء (مهملة) (^٢) مشددة ثم ياء ثم تاء بعد، أخرج له مسلم أيضًا- عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: حَدِّثِ النَّاسَ كُلَّ جُمُعَةٍ مَرَّةً، فَإِنْ أَبَيْتَ فَمَرَّتَيْنِ، فَإِنَّ أَكْثَرْتَ فَثَلَاثَ مِرَارٍ، وَلَا تُمِلَّ النَّاسَ هذا القُرْآنَ، وَلَا أُلْفِيَنَّكَ تَأْتِي القَوْمَ وَهُمْ فِي حَدِيثٍ مِنْ حَدِيثِهِمْ فَتَقُصُّ عَلَيْهِمْ، فَتَقْطَعُ عَلَيْهِمْ حَدِيثَهُمْ فَتُمِلُّهُمْ، ولكن أَنْصِتْ، فَإذَا أَمَرُوكَ فَحَدِّثْهُمْ وَهُمْ يَشْتَهُونَهُ، فَانْظُرِ السَّجْعَ مِنَ الدُّعَاءِ فَاجْتَنِبْهُ، فَإِنِّي عَهِدْتُ رَسُولَ اللهِ - ﷺ - وَأَصْحَابَهُ لَا يَفْعَلُونَ إِلَّا ذَلِكَ. يَعْنِي: لَا يَفْعَلُونَ إِلَّا ذَلِكَ الاجْتِنَابَ.\nهذا الحديث أخرجه الطبراني من هذا الوجه وقال: (لا يفعلون ذلك) (^٣) (^٤) وهو أشبه بما في الكتاب من قوله: إلا ذلك.\n_________\n(^١) ليست في الأصول، وهي في اليونينية ٨/ ٧٤ ليس عليها تعليق.\n(^٢) فوقها في الأصل: كذا.\n(^٣) في (ص ١): إني لا أحدثك ذلك.\n(^٤) \"المعجم الكبير\" ١١/ ٣٤٠ (١١٩٤٣).","vol":"29","page":249},{"text":"والملل: السآمة يقال: ملَّه: إذا سئمه.\nو(لا ألفينك) أي: لا أجدنك، أي: لا تفعل ذلك، فألفينك فاعله.\nوقوله: (تأتي القوم). إلى قوله: (فتملهم). كله مرفوع أيضًا معطوف على (فتقطع عليهم حديثهم). قاله ابن التين قال: وضبط في بعض الكتب بنصب (فتملَّهم) على أنه جواب النهي. وصوبه بعضهم قال: والصواب أنه معطوف على تأتي.\nوقوله: (إلا ذلك): أي لا يفعلون إلا كل ما أمرك به من جميع ما ذكر ته لك، وقيل: لا يفعلون إلا اجتناب ذلك. والمعنى واحد.\nورواية الطبراني السالفة: لا يفعلون ذلك. واضحة.\nومراد ابن عباس بالسجع المستكثر منه وأكثر دعائه وكلامه سجع، قاله الداودي، قال: وهو كثير في القرآن. قال غيره: وإنما ذلك في متكلف السجع، أما الطبع فلا. وهو قول ابن بطال قال: إنما نهي عنه في الدعاء -والله أعلم- لأن طلبه فيه تكلف ومشقة، وذلك مانع من الخشوع وإخلاص التضرع لله، وقد جاء في الحديث: \"إن الله لا يقبل من قلب غافل لاهٍ\" (^١). فطالب السجع في دعائه همته في تزويج الكلام ونسجه، ومن شغل فكره بذلك وكد خاطره بتكلفه فقلبه عن الخشوع غافل لاهٍ؛ لقوله: ﴿مَا جَعَلَ اللهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ﴾ [الأحزاب: ٤] ثم قال: فإن قيل: فقد وجد في دعائه نحو ما نهى عنه ابن عباس وهو قوله: \"اللهم منزل الكتاب سريع الحساب اهزم الأحزاب\" (^٢). وقال في تعويذ حسن أو حسين: \"أعيذه من الهامة والسامة وكل عين\n_________\n(^١) تقدم تخريجه في حديث (٦٣٢١).\n(^٢) سلف برقم (٢٩٣٣) كتاب الجهاد والسير، باب: الدعاء على المشركين بالهزيمة والزلزلة.","vol":"29","page":250},{"text":"لامة\" (^١). وإنما المراد ملمة فللمقاربة بين الألفاظ وإتباع الكلمة أخواتها في الوزن. قال: \"لامة\". قيل: هذا يدل أن نهيه عن السجع إنما أراد به من يتكلفه في حين دعائه فيمنعه من الخشوع كما ذكرنا، وأما إذا تكلم به طبعًا من غير مؤنة ولا تكلفة أو حفظه قبل وقت دعائه مسجوعًا فلا يدخل في النهي عنه؛ لأنه لا فرق حينئذٍ بين المسجوع وغيره؛ لأنه لا يتكلف صنعته وقت الدعاء، فلا يمنعه ذلك من إخلاص الدعاء والخشوع.\nوفيه من الفقه: أنه يكره الإفراط في الأعمال الصالحة؛ خوف الملل لها والانقطاع عنها، وكذلك كان - ﵇ - يفعل، كان يتخول أصحابه بالموعظة في أيام كراهة السآمة عليهم وقال: \"اكلفوا من العمل ما تطيقون؛ فإن الله لا يمل حتى تملوا\" (^٢).\nوفيه: أنه ينبغي ألا يحدث بشيء من كان في حديث حتى يفرغ منه.\nوفيه: أنه لا ينبغي نشر الحكمة والعلم ولا الحديث بهما من لا يحرص على سماعهما وتعليمهما، فمتى حدث به من يشتهيه ويحرص عليه كان أحرى أن ينتفع به ويحسن موقعه عنده، ومتى حدث به من لا يشتهيه لم يحسن موقعه، وكان ذلك إذلالًا للعلم وحطًّا له، والله قد رفع قدره حين جعله سببًا إلى معرفة توحيده وصفاته تعالى، وإلى علم دينه، وما يتعبد به خلقه (^٣).\n_________\n(^١) رواه ابن سعد كما في \"كنز العمال\" ١٠/ ٦٦ (٢٨٣٩٠) عن ابن عباس، ورواه ابن عساكر في \"تاريخه\"١٣٠/ ٢٢٤، عن ابن مسعود.\n(^٢) سلف برقم (٥٨٦١)، كتاب: اللباس، باب: الجلوس على الحصير ونحوه.\nولمسلم برقم (٧٨٢) كتاب: صلاة المسافرين، باب: فضيلة العمل الدائم من قيام الليل وغيره.\n(^٣) انتهى من \"شرح ابن بطال\" ١٠/ ٩٧ - ٩٩.","vol":"29","page":251},{"text":"<span data-type='title' id=toc-3828>٢١ - باب لِيَعْزِمِ الْمَسْأَلَةَ، فَإِنَّهُ لَا مُكْرِهَ لَهُ</span>\n٦٣٣٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، أَخْبَرَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا دَعَا أَحَدُكُمْ فَلْيَعْزِمِ المَسْأَلَةَ، وَلَا يَقُولَنَّ: اللَّهُمَّ إِنْ شِئْتَ فَأَعْطِنِي. فَإِنَّهُ لَا مُسْتَكْرِهَ لَهُ». [٧٤٦٤ - مسلم: ٢٦٧٨ - فتح ١١/ ١٣٩]\n\n٦٣٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَقُولَنَّ أَحَدُكُمُ: اللَّهُمَّ اغْفِرْ لِي اللَّهُمَّ ارْحَمْنِي إِنْ شِئْتَ. لِيَعْزِمِ الْمَسْأَلَةَ، فَإِنَّهُ لَا مُكْرِهَ لَهُ». [٧٤٧٧ - مسلم: ٢٦٧٩ - فتح ١١/ ١٣٩]\nذكر فيه حديث أَنَسٍ - ﵁ - أنه - ﷺ - قال: \"إِذا دَعَا أَحَدُكُمْ فَلْيَعْزِمِ\nالمَسْأَلةَ، وَلَا يَقُولَنَّ: اللَّهُمَّ إِنْ شِئْتَ فَأَعْطِنِي. فَإِنَّهُ لَا مُسْتَكْرِهَ لَهُ\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَقُولَنَّ أَحَدُكُمُ: اللَّهُمَّ اغْفِرْ لِي اللَّهُمَّ ارْحَمْنِي إِنْ شِئْتَ. لِيَعْزِمِ المَسْأَلةَ، فَإِنَّهُ لَا مُكْرِهَ لَهُ\".\nمعنى: (\"ليعزم المسألة\"): يجتهد في الدعاء ويلح. كما قاله الداودي. ولا يقل إن شئت كالمستثني، ولكن دعاء البائس الفقير والهاء في قوله: \"لا مكره له\". يعود على الله تعالى.\nوقوله: (\"ما لم يعجل\") (^١). أي: يصير كمن يرى أنه محقوق له أن يجاب، وإذا فعل هذا بطل وجوب الثلاثة السابق بيانها، وهي: الإجابة فيما سأل، أو يكفر عنه، أو يدخر له (^٢).\n_________\n(^١) كذا بالأصل، وليس له ذكر في الباب وإنما تأتي في الباب التالي. غير أنه تكلم عليها في الباب التالي بكلام غير ما ذكره هنا، أضف إلى ذلك أنه ذكر في شرحها كلامًا له تعلق بكلام سابق غير مذكور، فيبدو وأنه سقط شيئًا أو نقل من مكان ولم ينقل كل ما فيه. فالله أعلم بالصواب.\n(^٢) هنا تنتهي الفقرة المقحمة، وما يأتي ينقله من \"شرح ابن بطال\" فاعلمه.","vol":"29","page":252},{"text":"ومعنى: \"لا مكره\". أي: إنه يفعل ما يشاء من غير إكراه أحد له على ذلك، فظهر أنه ينبغي للمؤمن أن يجتهد في الدعاء، ويكون على رجاء من الإجابة، ولا يقنط من رحمة الله؛ لأنه يدعو كريمًا، فبذلك تواترت الآثار عن رسول الله - ﷺ -.\nروى شعبة، عن العلاء، عن أبيه، عن أبي هريرة، عن رسول الله - ﷺ - قال: \"إذا دعا أحدكم فلا يقولن: إن شئت أعطني، ولكن ليعظم رغبته؛ فإن الله لا يتعاظم عليه شيء أعطاه\" (^١). قال الله -﷿-: \"أنا عند ظن عبدي بي وأنا معه إذا دعاني، وإن تقرب منى شبرًا تقربت منه ذراعًا\". . الحديث (^٢).\nوروى أبو عاصم، عن ابن جريج، عن أبي الزبير، عن جابر - ﵁ -، عن النبي - ﷺ - قال: \"لا يموتن أحدكم إلا وهو يحسن الظن بالله تعالى\" (^٣).\n(وأخرجه مسلم بلفظ: أنه سمع النبي - ﷺ - يقول قبل موته بثلاث: \" لا يموتن أحدكم إلا وهو يحسن الظن بالله تعالى\") (^٤) (^٥).\nوقال ابن مسعود: والله الذي لا إله إلا هو ما أُعطي عبد مؤمن قط شيئًا خيرًا من حسن الظن بالله، والله الذي لا إله إلا هو لا يحسن عبد الظن إلا أعطاه الله الذي ظنه؛ وذلك أن الخير في يديه (^٦).\n_________\n(^١) رواه مسلم (٢٦٧٩)\n(^٢) سيأتي برقم (٧٤٠٥) كتاب: التوحيد، باب: قول الله تعالى: ﴿وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ﴾ ورواه مسلم (٢٦٧٥). ولفظه في البخاري: \"وأنا معه إذا ذكرني\".\n(^٣) رواه عبد بن حميد في \"المنتخب\" (١٠٣٩)، ورواه أحمد في \"مسنده\" ٣/ ٣٣٤ من طريق روح عن ابن جريج به.\n(^٤) من (ص ٢).\n(^٥) رواه مسلم (٢٨٧٧).\n(^٦) رواه ابن أبي الدنيا في \"حسن الظن بالله\" (٨٣).","vol":"29","page":253},{"text":"وقال سفيان بن عيينة: لا يمنعن أحدًا من الدعاء ما يعلم من نفسه؛ فإن الله قد أجاب دعاء شر الخلق إبليس قال: ﴿رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ (٣٦) قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ (٣٧)﴾ (^١) [الحجر: ٣٦ - ٣٧].\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ٢/ ٥٣ (١١٤٧).","vol":"29","page":254},{"text":"<span data-type='title' id=toc-3829>٢٢ - باب يُسْتَجَابُ لِلْعَبْدِ مَا لَمْ يَعْجَلْ</span>\n٦٣٤٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عُبَيْدٍ -مَوْلَى ابْنِ أَزْهَرَ- عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يُسْتَجَابُ لأَحَدِكُمْ مَا لَمْ يَعْجَلْ، يَقُولُ دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي». [مسلم: ٢٧٣٥ - فتح ١١/ ١٤٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يُسْتَجَابُ (للعبد) (^١) مَا لَمْ يَعْجَلْ، يَقُولُ: دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي\".\nمعنى: (\"ما لم يعجل\"). يسأم الدعاء ويتركه، فيكون كالمانِّ بدعائه، وأنه قد أتى من الدعاء ما كان يستحق به الإجابة فيصير كالمبخل لرب كريم لا تعجزه الإجابة، ولا ينقصه العطاء، ولا تضره الذنوب.\nوروى ابن وهب، عن معاوية، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، عن أبي هريرة - ﵁ - أن النبي - ﷺ - قال: \"لا يزال يستجاب للعبد ما لم يدع بإثم أو قطيعة رحم، وما لم يستعجل\". قيل: يا رسول الله، وما الاستعجال؟ قال: \"يقول: لقد دعوت وقد دعوت فلم يستجب لي، فيستحسر عند ذلك ويدع الدعاء\" (^٢).\nوقال أبو هريرة - ﵁ - مرة: \"يقول: لقد دعوت فما استجاب أو ما أغنيت شيئًا\" (^٣).\n_________\n(^١) في (ص ٢): لأحدكم.\n(^٢) رواه مسلم (٢٧٣٥/ ٩٢) كتاب: الذكر والدعاء، باب: بيان أنه يستجاب للداعي ما لم يعجل فيقول: دعوت فلم يستجب لي.\n(^٣) رواه إسحاق بن راهويه (٣٠٦) عن أبي هريرة مرفوعًا.","vol":"29","page":255},{"text":"(ومعنى يستحسر) (^١) عند ذلك: ينقطع قال تعالى: ﴿وَلَا يَسْتَحْسِرُونَ﴾ [الأنبياء: ١٩]. وقالت عائشة - ﵂ - في هذا الحديث: \"ما لم يعجل أو يقنط\".\nوقال بعضهم: إنما يعجل العبد إذا كان غرضه من الدنيا نيل ما سأل، وإذا لم ينل ما يريد ثقل عليه الدعاء، ويجب أن يكون غرض العبد من الدعاء هو الدعاء لله والسؤال منه والافتقار إليه أبدًا، ولا يفارق سمة العبودية وعلامة الرق، والانقياد للأمر والنهي، والاستسلام لربه تعالى بالذلة والخشوع؛ فإن الله تعالى يحب الإلحاح في الدعاء، وقال بعض السلف: لأنا أشد خشية أن أحرم الدعاء من أن أحرم الإجابة. وذلك أن الله تعالى يقول: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ [غافر: ٦٠] فقد أمر بالدعاء ووعد بالإجابة، وهو لا يخلف الميعاد.\nوروي عن رسول الله - ﷺ -: \"ما من داعٍ يدعو إلا كان بين إحدى ثلاث: إما أن يستجاب له، وإما أن يدخر له، وإما أن يكفر عنه\".\nوقد سلف (^٢)، ففي هذا الحديث دليل أن الدعاء مجاب إما معجلًا وإما مؤجلًا.\nوقد روي عن قتادة أنه قال: إنما يجاب من الدعاء ما وافق القدر؛ لأنه - ﵇ - قد دعا ألا يجعل الله بأس أمته بينهم فمنعها لما سبق في علمه وقدره من كون الاختلاف والبأس بينهم. وقد سلف ذلك أيضًا.\n_________\n(^١) في (ص ٢): فيستحسر.\n(^٢) رواه أحمد ٣/ ١٨، والبخاري في\" الأدب المفرد\" (٧١٠)، وأبو يعلى ٢/ ٢٩٦ (١٠١٩). والحاكم في \"المستدرك\" ١/ ٤٩٣، والبيهقي في \"شعب الإيمان\" ٢/ ٤٧ - ٤٨ (١١٢٨) وتقدم تخريجه.","vol":"29","page":256},{"text":"وقال ابن الجوزي: اعلم أن الله لا يرد دعاء المؤمن غير أنه قد تكون المصلحة في تأخير الإجابة، وقد لا يكون ما سأله مصلحة في الجملة فيعوضه عنه بما يصلحه، وربما أخّر تعويضه إلى يوم القيامة، فينبغي للمؤمن ألا يقطع المسألة لامتناع الإجابة، فإنه بالدعاء متعبد، وبالتسليم إلى ما يراه الحق تعالى مصلحة مفوض.","vol":"29","page":257},{"text":"<span data-type='title' id=toc-3830>٢٣ - باب رَفْعِ الأَيْدِي فِي الدُّعَاءِ</span>\nوَقَالَ أَبُو مُوسَى الأَشْعَرِيُّ - ﵁ -: دَعَا النَّبِيُّ - ﷺ - ثُمَّ رَفَعَ يَدَيْهِ، وَرَأَيْتُ بَيَاضَ إِبْطَيْهِ. [انظر: ٤٣٢٣] وَقَالَ ابن عُمَرَ - ﵄ -: رَفَعَ النَّبِيُّ - ﷺ - يَدَيْهِ وقال: \"اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ\". [انظر: ٤٣٣٩]\n\n٦٣٤١ - قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ الأُوَيْسِيُّ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ وَشَرِيكٍ، سَمِعَا أَنَسًا عَنِ النَّبِيِّ - ﷺ -: رَفَعَ يَدَيْهِ حَتَّى رَأَيْتُ بَيَاضَ إِبْطَيْهِ. [انظر: ١٠٣٠ - مسلم: ٨٩٥ - فتح ١١/ ١٤١]\nوهذان سلفا بإسناديهما (^١).\nقَالَ أَبُو عَبْدِ اللهِ: وَقَالَ الأُوَيْسِيُّ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ وَشَرِيكٍ أنهما سَمِعَا أَنَسًا - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: رَفَعَ يَدَيْهِ حَتَّى رَأَيْتُ بَيَاضَ إِبْطَيْهِ.\nوالأويسي: عبد العزيز بن عبد الله بن يحيى بن عمرو بن أويس، هو أخو عبد الله ابني سعد العامري، الفقيه. انفرد به البخاري، وهو ثقة مكثر.\nواختلف العلماء في رفع اليدين في الدعاء في (غير) (^٢) الصلاة، كما قال الطبري: فكان بعضهم يختار إذا دعا الله تعالى في حاجته أن يشير بإصبعه السبابة، ويقول: ذلك الإخلاص.\n_________\n(^١) حديث أبي موسى سلف برقم (٤٣٢٣) كتاب: المغازي، باب: غزوة أوطاس. وحديث ابن عمر سلف برقم (٤٣٣٩) كتاب: المغازي، باب: بعث النبي - ﷺ - خالد بن الوليد إلى بني جذيمة.\n(^٢) من (ص ٢).","vol":"29","page":258},{"text":"ويكره رفع اليدين. روى شعبة (وغيره) (^١) وخالد عن حصين، عن عمارة بن رؤيبة أنه رأى بشر بن مروان رافعًا يديه على المنبر فسبه. قال: لقد رأيت رسول الله - ﷺ - لا يزيد على هذا، يعني: أن يشير بالسبابة (^٢).\nوروى سعيد عن قتادة قال: رأى ابن عمر قومًا رفعوا أيديهم فقال: من يتناول هؤلاء؟! فوالله لو كانوا على رأس أطول جبل ما ازدادوا من الله قربًا. وكرهه جبير بن مطعم، ورأى شريح رجلًا رافعًا يديه يدعو فقال: من تتناول بها لا أم لك؟!\nوقال مسروق لقوم رفعوا أيديهم: قد رفعوها قطعها الله. وكره ابن المسيب رفعها والصوت في الدعاء (^٣)، وكان قتادة يشير بإصبعه ولا يرفع يديه، ورأى سعيد بن جبير رجلًا يدعو رافعًا يديه فقال: ليس في ديننا تكفير. واعتلوا بحديث عمارة بن رؤيبة السالف.\nوكان بعضهم يختار أن يبسط كفيه رافعهما.\nثم يختلفون في صفة رفعهما، حذو صدره بطونها إلى وجهه، روي ذلك عن (ابن) (^٤) عمر.\nوقال ابن عباس: إذا رفع يديه حذو صدره فهو الدعاء، وكان علي - ﵁ - يدعو بباطن كفيه، وعن أنس - ﵁ - مثله.\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" (وعبثر) وهو أصوب.\n(^٢) رواه مسلم (٨٧٤) كتاب: الجمعة، باب: تخفيف الصلاة والخطبة. وابن خزيمة في \"صحيحه\" ٢/ ٣٥٢ (١٤٥١) عند عبد الله بن إدريس عن حصين به. ورواه البيهقي في \"سننه\" ٣/ ٢١٠ بنفس الإسناد ورواه أيضًا من طريق شعبة عن حصين به برقم (٥٧٧٥).\n(^٣) رواه عبد الرزاق في \"مصنفه\" ٢/ ٢٥١ (٣٢٥١).\n(^٤) من (ص ٢).","vol":"29","page":259},{"text":"واحتجوا بما رواه صالح بن (حسان) (^١)، عن محمد بن كعب القرُظي، عن ابن عباس - ﵄ -، عن رسول الله - ﷺ - قال \"إذا سألتم الله -﷿- فسلوه ببطون أكفكم ولا تسألوه بظهورها، وامسحوا بها وجوهكم\" (^٢).\nوكان آخرون يختارون رفع أيديهم إلى وجوههم، روي ذلك عن ابن عمر وابن الزبير، واعتلوا بما رواه حماد بن سلمة عن (بشر) (^٣) بن حرب قال: سمعت أبا سعيد الخدري - ﵁ - يقول: وقف رسول الله - ﷺ - بعرفة فجعل يدعو وجعل ظهر كفيه مما يلي وجهه، ورفعهما فوق ثدييه، وأسفل من منكبيه (^٤).\nوكان آخرون يختارون رفع أيديهم حتى يحاذوا بها وجوههم وظهورهم مما يلي وجوههم، وروى يحيى بن سعيد عن القاسم قال: رأيت ابن عمر عند القاضي يرفع يديه يدعو حتى يحاذي منكبيه ظاهرهما يليانه.\nوعن ابن عباس - ﵄ - قال: إذا أشار أحدكم بإصبع واحدة فهو الإخلاص، وإذا رفع يديه حذو صدره فهو الدعاء، وإذا رفعهما حتى يجاوز بهما رأسه، وظاهرهما مما يلى وجهه فهو الابتهال (^٥).\n_________\n(^١) في الأصل: كيسان، والصواب ما أثبتناه، كما في \"تحفة الأشراف\" (٦٤٤٨).\n(^٢) رواه ابن ماجه (٣٨٦٦)، والطبراني في\" الكبير\" ١٠/ ٣١٩ (١٠٧٧٩) والحاكم في \"المستدرك\" ١/ ٥٣٦ (١٩٦٨)، وعنده: عن صالح بن حيان، وهو خطأ كما قال الألباني في \"إرواء الغليل\" (٤٣٤).\nوقد ضعفه الألباني في \"ضعيف سنن ابن ماجه\" (٨٤٤).\n(^٣) في الأصل: (بشير).\n(^٤) رواه أحمد ٣/ ٨٥ (١١٨٠٦) وفيه: فوق ثَنْدُوَتِه.\n(^٥) رواه عبد الرزاق في \"مصنفه\" ٢/ ٢٥٠ (٣٢٤٧) عن ابن عيينة، عن عباس بن =","vol":"29","page":260},{"text":"واحتجوا بحديث أبي موسى وابن عمر وأنس - ﵁ - أنه - ﵇ - كان يرفع يديه في الدعاء حتى يرى بياض إبطيه.\nوالصواب كما قال الطبري أن يقال: كل هذِه الآثار المروية عن رسول الله - ﷺ - متفقة غير مختلفة، والعمل بكل ذلك وجه صحيح فأما الدعاء بالإشارة بالأصبع الواحدة فكما قال ابن عباس: إنه الإخلاص، والدعاء ببسط اليدين، والابتهال رفعهما.\nوقد روى عمر بن نبهان عن قتادة عن أنس - ﵁ - قال: رأيت رسول الله - ﷺ - يدعو بظهر كفيه وبباطنهما. ويجوز أن يكون ذلك كان من رسول الله - ﷺ -؛ لاختلاف أحوال الدعاء كما قال ابن عباس، وجائز أن يكون إعلامًا منه بسعة الأمر في ذلك، وأن لهم فعل أي ذلك شاءوا في حال دعائه، غير أن أحب الأمر في ذلك أن يكون اختلاف هيئة الداعي على قدر اختلاف حاجته.\nوأما الاستعاذة والاستخارة فأحب الهيئات منها هيئة المبتهل؛ لأنها أشد لهيئة المستخير، وقد قال شهر بن حوشب: المسألة ببطن الكف والتعوذ مثل التكبير إذا افتتح الصلاة.\nوأما حديث قتادة عن أنس - ﷺ - أنه - ﵇ - كان لا يرفع يديه في شيء من الدعاء إلا عند الاستسقاء فكان يرفعهما حتى يرى بياض إبطيه (^١)،\n_________\n= عبد الله، عن عكرمة، عن ابن عباس موقوفًا.\nورواه الحاكم في \"المستدرك\" ٤/ ٣٢٠، والبيهقي في \"الكبرى\" ٢/ ١٢٣ من طريق عبد العزيز بن عبد الله، عن سليمان بن بلال، عن عباس بن عبد الله، عن أخيه إبراهيم، عن ابن عباس مرفوعًا.\n(^١) سلف برقم (١٠٣١) كتاب: الاستسقاء، باب: رفع الإمام يده في الاستسقاء، ورواه مسلم برقم (٨٩٥) كتاب: صلاة الاستسقاء، باب: رفع اليدين بالدعاء في الاستسقاء.","vol":"29","page":261},{"text":"فيحمل على الرفع البليغ. وقد روى ابن جريج، عن مقسم، عن ابن عباس - ﵄ -، عن النبي - ﷺ - قال: \"لا ترفع الأيدي إلا في سبعة مواطن: في بدء الصلاة، وإذا رأيت البيت، وعلى الصفا والمروة، وعشية عرفة، وبجمع، وعند الجمرتين\" (^١).\nوقد ثبت عن رسول الله - ﷺ - رفع الأيدي مطلقًا من وجوه: منها: حديث أبي موسى وابن عمر وأنس من طرق أثبت من حديث أنس، رواه سعيد بن أبي عروبة عن قتادة عنه. وذلك أن سعيدًا تغير عقله وحالته في آخر عمره، وقد خالفه شعبة في روايته عن قتادة عن أنس، فقال فيه: كان رسول الله - ﷺ - يرفع يديه حتى يرى بياض إبطيه. ولا شك أن شعبة أثبت من سعيد. وقد روى جعفر بن ميمون، عن أبي عثمان، عن سلمان - ﵁ - مرفوعًا: \"إن ربكم حيي كريم يستحيي من عبده إذا رفع يديه إليه أن يردهما صفرًا\" (^٢).\nفإن قلت: قد روي عن عطاء وطاوس ومجاهد أنهم كرهوا رفع الأيدي في دبر الصلاة قائمًا، فإنما قيل: يمكن أن يكون ذلك إذا لم تنزل بالمسلمين نازلة يحتاجون معها إلى الاستغاثة إلى الله بالتضرع والاستكانة، فالقول كما قالوا وإن نزلت احتاجوا معها إلى الاستغاثة\n_________\n(^١) رواه الشافعي في \"مسنده\" بترتيب السندي ١/ ٣٣٩ (٨٧٥). ورواه البيهقي في \"الكبرى\" ٥/ ٧٢ وقال: هو منقطع؛ ولم يسمع ابن جريج من مقسم. ورواه الطبراني في \"الكبير\" ١١/ ٣٨٥ من طريق ابن أبي ليلى عن الحكم عن مقسم به. قال الهيثمي في \"المجمع\" ٢/ ١٠٣ (٢٥٩٥): فيه ابن أبي ليلى وهو سيئ الحفظ.\n(^٢) رواه أبو داود (١٤٨٨)، والترمذي (٣٥٥٦)، وابن ماجه (٣٨٦٥).\nوقال الترمذي: هذا حديث حسن غريب، وصححه الألباني في \"صحيح أبي داود\" (٢٣٧).","vol":"29","page":262},{"text":"إلى الله بالتضرع والاستكانة؛ لكشفها عنهم، فالرفع عند مالك حسن جميل (^١). ولكن روى ابن غانم عنه: ليس ذلك من أمر الفقهاء. قال في \"المدونة\": وعزم عليهم الأمر في الاستسقاء فرفع مالك يديه وجعل بطونهما إلى الأرض وظهورهما إلى السماء، وقال: إن كان الرفع فهكذا (^٢).\nوقيل: أما في الرهبة فكذلك، وأما في الرغبة فيجعل بطون الكفين إلى السماء. وقيل: يجعل بطونهما إلى السماء في كل حال.\nقال الداودي: وروي في حديث في إسناده نظر أن الداعي يمسح وجهه بيديه عند آخر دعائه، ورأيت لابن شعبان أنه مكروه. (قلت: أخرجه الترمذي والحاكم من حديث عمر، وضعفه الترمذي ونقل عنه تصحيحه، وفيه نظر) (^٣) (^٤).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ١٠١ - ١٠٤.\n(^٢) \"المدونة الكبرى\" ١/ ٧١.\n(^٣) من (ص ٢).\n(^٤) \"سنن الترمذي\" (٣٣٨٦)، \"المستدرك\" ١/ ٥٣٦.\nوقال الترمذي: هذا حديث صحيح غريب، وفي بعض النسخ: حديث غريب، وسكت عنه الذهبي في \"التخليص\".","vol":"29","page":263},{"text":"<span data-type='title' id=toc-3831>٢٤ - باب الدُّعَاءِ غَيْرَ مُسْتَقْبِلِ القِبْلَةِ</span>\n٦٣٤٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مَحْبُوبٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يَخْطُبُ يَوْمَ الجُمُعَةِ فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَسْقِيَنَا. فَتَغَيَّمَتِ السَّمَاءُ وَمُطِرْنَا حَتَّى مَا كَادَ الرَّجُلُ يَصِلُ إِلَى مَنْزِلِهِ، فَلَمْ تَزَلْ تُمْطَرُ إِلَى الْجُمُعَةِ الْمُقْبِلَةِ، فَقَامَ ذَلِكَ الرَّجُلُ أَوْ غَيْرُهُ فَقَالَ: ادْعُ اللهَ أَنْ يَصْرِفَهُ عَنَّا، فَقَدْ غَرِقْنَا. فَقَالَ: «اللَّهُمَّ حَوَالَيْنَا وَلَا عَلَيْنَا». فَجَعَلَ السَّحَابُ يَتَقَطَّعُ حَوْلَ الْمَدِينَةِ وَلَا يُمْطِرُ أَهْلَ الْمَدِينَةِ. [انظر: ٩٣٢ - مسلم: ٨٩٧ - فتح ١١/ ١٤٣]\nذكر فيه حديث أَنَسٍ - ﵁ - السالف في الجمعة (^١) وهو مطابق لما ترجم له، ثم ترجم.\n_________\n(^١) سلف برقم (٩٣٢) باب: رفع اليدين في الخطبة.","vol":"29","page":264},{"text":"<span data-type='title' id=toc-3832>٢٥ - باب الدُّعَاءِ مُسْتَقْبِلَ القِبْلَةِ</span>\n٦٣٤٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - إِلَى هَذَا الْمُصَلَّى يَسْتَسْقِي، فَدَعَا وَاسْتَسْقَى، ثُمَّ اسْتَقْبَلَ الْقِبْلَةَ وَقَلَبَ رِدَاءَهُ. [انظر: ١٠٠٥ - مسلم: ٨٩٤ - فتح ١١/\n١٤٤]\nوساق حديث عَبْدِ اللهِ بْنِ زَيْدٍ: خَرَجَ رسول الله - ﷺ - إلى هذا المُصَلَّى يَسْتَسْقِي، فَدَعَا وَاسْتَسْقَى، ثُمَّ اسْتَقْبَلَ القِبْلَةَ وَقَلَبَ رِدَاءَهُ.\nواعترض الإسماعيلي فقال: هذا الحديث في الباب قبله أدخل مما هنا، ولعل أبا عبد الله أراد أنه كما استقبل القبلة وقلب رداءه دعا حينئذٍ وليس كذلك، قلت: بلى. وقد روى البخاري في باب الاستسقاء في التحويل والجهر، وقال فيهما: فاستقبل القبلة يدعو ثم حول رداءه ثم صلى ركعتين جهر فيهما (^١).\nقلت: والدعاء حسن كيفما تيسر وبكل حال؛ ألا ترى قوله تعالى: ﴿الَّذِينَ يَذْكُرُونَ اللهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ﴾ [آل عمران: ١٩١]. فمدحهم الله ولم يشترط في ذلك حالة دون حالة، ولذلك دعا - ﵇ - في الحديث الأول في خطبته يوم الجمعة، وهو غير مستقبل القبلة، وفي الاستسقاء استقبلها.\nفصل:\nفي ألفاظ وقعت في الحديث في الباب الأول لا بأس أن ننبه عليها: قوله: (فتغيمت السماء) الغيم: السحاب، يقال: غامت السماء وأغامت وأغيمت وتغيمت بمعنى.\n_________\n(^١) الأول سلف برقم (١٠٢٤)، والثاني برقم (١٠٢٥).","vol":"29","page":265},{"text":"وقوله: (يسقينا) (^١) تقرأ بضم الياء ويجوز فتحها سقى وأسقى بمعنى، وقيل بالفرق كما سلف في موضعه.\nوقوله: (ومطرنا) أي: رحمنا، قال الهروي: وكذا أمطرنا هذا قول أهل اللغة، وفي التفسير: أمطر في العذاب ومطرنا في الرحمة. وفي \"الصحاح\": وقد مطرنا وناس يقولون: مطرت السماء وأمطرت بمعنى (^٢). وكذا في كتاب ابن فارس: مطرنا وغرقنا بكسر الراء وقرئ: (ليغرق أهلها) بفتح الياء والراء (^٣).\nفصل:\nوفيه: حجة على أبي حنيفة في التحويل وعند الشافعي: ينكسه أيضًا خلافًا لمالك، وقال ابن الجلاب: هو بالخيار. وعُلل بالتفاؤل بالانتقال من حالٍ إلى حال. وأنكره بعضهم وألزم بتحويل الخاتم وغيره مما يسرع تحويله.\nفرع:\nإذا تحول الإمام تحول الناس وفاقًا لمالك، وقال ابن عبد الحكم: يحول الإمام وحده. وكل هذا سلف مبسوطًا، وأعدناه لبعده.\n_________\n(^١) في الأصل: (يسقها)، والمثبت هو الثابت في الحديث.\n(^٢) \"الصحاح\" ٢/ ٨١٨ مادة: [مطر].\n(^٣) هذِه قراءة حمزة والكسائي، انظر: \"الحجة للقراءة السبعة\" ٥/ ١٥٨.","vol":"29","page":266},{"text":"<span data-type='title' id=toc-3833>٢٦ - باب دَعْوَةِ النَّبِيِّ - ﷺ - لِخَادِمِهِ بِطُولِ العُمُرِ وَبِكَثْرَةِ مَالِهِ</span>\n٦٣٤٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا حَرَمِيٌّ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَتْ أُمِّي: يَا رَسُولَ اللهِ، خَادِمُكَ أَنَسٌ ادْعُ اللهَ لَهُ. قَالَ: «اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ». [انظر: ١٩٨٢ - مسلم: ٢٤٨٠ - فتح ١١/ ١٤٤]\nذكر فيه حديث أَنَسٍ - ﵁ - قَالَ: قَالَتْ أُمِّي: يَا رَسُولَ اللهِ، خَادِمُكَ أَنَسٌ ادْعُ اللهَ لَهُ. قَالَ: \"اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ\".\nوترجم عليه فيما سيأتي باب: الدعاء بكثرة المال والولد مع البركة (^١). ثم ترجم عليه: باب: الدعاء بكثرة الولد مع البركة (^٢).\nفأما ما ترجم له فهو ظاهر خلا طول العمر؛ فلم يذكر فيه هنا وإن كان ورد، ويؤخذ أيضًا من دعوته بكثرة الولد؛ لأنه لا يكون إلا في كثير من السنين، فدعاؤه له بكثرة الولد دعاء له بطول العمر، ويدخل أيضًا في قوله: \"وبارك له فيما أعطيته\". والعمر مما أعطاه.\nفأما كثرة ماله فكانت نخله تطرح في السنة مرتين، وأما كثرة ولده فهو أحد الصحابة الذين لم يموتوا حتى رأى من صلبهم مائة ولد ذكر، وقد قال عن نفسه: أحصيت أنه دخل من بطني الأرض إلى مقدم الحجاج البصرة بضع وعشرون ومائة نسمة. وكان دخوله إياها سنة خمس وسبعين، وولد له بعد قدومه أولاد؛ ببركة دعائه - ﵇ -.\nوأما عمره فجاوز المائة كما سلف.\n_________\n(^١) سيأتي برقم (٦٣٧٨).\n(^٢) سيأتي برقم (٦٣٨٠).","vol":"29","page":267},{"text":"ودعا له (برابعة وهي المغفرة) (^١) وتُرجى له.\nفإن قلت: فما معنى دعائه له بطول العمر وقد علم أن الآجال لا يزاد فيها ولا ينقص منها على ما كتب في بطن أمه؟ قيل: معناه - والله أعلم - أن الله تعالى يكتب أجل عبده إن أطاعه واتقاه كذا وإلا كان أقل منه. يوضحه قوله تعالى في قصة نوح حين قال لقومه: ﴿أَنِ اعْبُدُوا اللهَ وَاتَّقُوهُ وَأَطِيعُونِ (٣) يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى﴾ [نوح: ٣، ٤]. أي قضى به لكم إذا أطعتم، فإن عصيتم لم يؤخركم إلى ذلك الأجل، وكل قد سبق في علمه مقدار آخره على ما يكون من فعله.\nقال ابن قتيبة: ومثله ما روي أن الصدقة تدفع القضاء المبرم وأن الدعاء يدفع البلاء. وقد ثبت أنه لا راد لقضاء الله، ومعنى ذلك أن المرء قد يستحق بالذنوب قصاص العقوبة، فإن هو تصدق (دفع) (^٢) عن نفسه ما استحق من ذلك، يوضحه قوله: \"إن صدقة السر تطفئ غضب الرب\" (^٣).\nأفلا ترى أن من غضب الله عليه فقد تعرض لعقابه فإذا زال ذلك\n_________\n(^١) في (ص ٢) بالمغفرة.\n(^٢) في الأصل: (ودفع).\n(^٣) رواه الطبراني في \"الكبير\" ١٩/ ٤٢١، وفي \"الأوسط\" ١/ ٢٨٩ والقضاعي في \"مسند الشهاب\" ١/ ٩٤ (١٠٢) عن صدقة، عن الأصبغ، عن بهز بن حكيم، عن أبيه، عن جده.\nقال الهيثمي في \"المجمع\" ٣/ ١١٥: رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه صدقة بن عبد الله، وثقه دُحيم وضعفه جماعة.\nورواه البيهقي في \"الشعب\" ٣/ ٢٤٤.\nوصححه الألباني في \"صحيح الجامع\" (٣٧٦٠).","vol":"29","page":268},{"text":"الغضب بالصدقة زال العقاب، وكذلك الدعاء يرفع إلى الله فيوافق البلاء نازلًا من السماء فيزيله ويصرفه، وكل ذلك قد جرى به القلم في علم الله أنه إن تصدق أو دعا صرف عنه غضب الله وبلاءه.\nفي هذا الحديث حجة لمن فضل الغنى على الفقر، وستكون لنا عودة إليها في كتاب الرقاق.","vol":"29","page":269},{"text":"<span data-type='title' id=toc-3834>٢٧ - باب الدُّعَاءِ عِنْدَ الكَرْبِ</span>\n٦٣٤٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَبِي العَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَدْعُو عِنْدَ الْكَرْبِ: «لَا إِلَهَ إِلاَّ اللهُ الْعَظِيمُ الْحَلِيمُ، لَا إِلَهَ إِلاَّ اللهُ رَبُّ السَّمَوَاتِ وَالأَرْضِ، رَبُّ الْعَرْشِ الْعَظِيمِ». [٦٣٤٦، ٧٤٢٦، ٧٤٣١ - مسلم: ٢٧٣٠ - فتح ١١/ ١٤٥]\n\n٦٣٤٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامِ بْنِ أَبِي عَبْدِ اللهِ، عَنْ قَتَادَةَ، عَنْ أَبِي الْعَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَقُولُ عِنْدَ الْكَرْبِ: «لَا إِلَهَ إِلاَّ اللهُ الْعَظِيمُ الْحَلِيمُ، لَا إِلَهَ إِلاَّ اللهُ رَبُّ الْعَرْشِ الْعَظِيمِ، لَا إِلَهَ إِلاَّ اللهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيمِ». وَقَالَ وَهْبٌ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ مِثْلَهُ. [انظر: ٦٣٤٥ - مسلم: ٢٧٣٠ - فتح ١١/ ١٤٥]\nذكر فيه حديث مُسْلِمِ بْنِ إِبْرَاهِيمَ، ثَنَا هِشَامٌ، عن قَتَادَةَ، عَنْ أَبِي العَالِيَةِ -رفيع بن مهران- عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَدْعُو عِنْدَ الكَرْبِ: \"لَا إله إِلَّا اللهُ العَظِيمُ الحَلِيمُ، لَا إله إِلَّا اللهُ رَبُّ السَّمَوَاتِ (وَالأَرْضِ) (^١)، ورَبُّ العَرْشِ العَظِيمِ\".\nوفي لفظ عن يَحْيَى، عَنْ هِشَامِ بْنِ أَبِي عَبْدِ اللهِ، عَنْ قَتَادَةَ: كَانَ يَقُولُ عِنْدَ الكَرْبِ: \"لَا إله إِلَّا اللهُ العَظِيمُ الحَلِيمُ، لَا إله إِلَّا اللهُ رَبُّ العَرْشِ العَظِيمِ، لَا إله إِلَّا اللهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ رَبُّ العَرْشِ الكَرِيمِ\". وَقَالَ وَهْبٌ: ثَنَا شُعْبَةُ، عَنْ قَتَادَةَ مِثْلَهُ.\nالشرح:\nروى هذا الحديث عن رسول الله - ﷺ - عليٌّ بزيادة واختلاف في لفظه، كما رواه ابن أبي شيبة من حديث أبي إسحاق عن عبد الله بن سلمة،\n_________\n(^١) من (ص ٢).","vol":"29","page":270},{"text":"عن علي - ﵁ - قال: قال لي رسول الله - ﷺ -: \"ألا أعلمك كلمات إذا قلتهن غفر الله لك -مع أنه مغفور لك- لا إله إلا الله الحليم الكريم، لا إله إلا الله العلي العظيم، سبحان الله رب السموات السبع ورب العرش الكريم، الحمد لله رب العالمين\" (^١).\nولما خرج النسائي (^٢) حديث ابن عباس عن محمد بن حاتم، عن حبان، ثنا ابن المبارك. عن مهدي بن ميمون، عن يوسف بن عبد الله بن الحارث قال: قال لي أبو العالية: ألا أعلمك دعاء؟ أنبئت أن النبي - ﷺ - قال: .. فذكره ولم يسنده (^٣).\nولابن أبي شيبة في باب: ما كان - ﵇ - يقول عند الكرب: حدثنا زيد بن حباب، عن عبد الجليل بن عطية، حدثني جعفر بن ميمون، ثنا عبد الرحمن بن أبي بكرة، حدثني أبي أن رسول الله - ﷺ - قال: كلمات للمكروب: \"اللهم رحمتك أرجو، فلا تكلني إلى نفسي طرفة عين، وأصلح لي شأني كله، لا إله إلا أنت\" (^٤).\nوحدثنا محمد بن بشر، ثنا عبد العزيز بن عمر، حدثني هلال مولى عمر بن عبد العزيز، عن مولاه عمر، عن عبد الله بن جعفر أن أمه أسماء بنت عميس قالت: علمني رسول الله - ﷺ - كلمات أقولهن:\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٤٦ (٢٩٣٤٦).\n(^٢) ورد في هامش الأصل: أخرجه النسائي في البعوث وفي اليوم والليلة: عن هارون بن عبد الله، عن أبي أحمد، عن علي بن صالح، عن أبي إسحاق، عن عمرو بن مرة، عن عبد الله بن سلمة المرادي به. وعن أحمد بن عثمان بن حكيم، عن شريح بن مسلمة، عن إبراهيم بن يوسف، عن أبيه، عن أبي إسحاق، نحوه.\n(^٣) \"سنن النسائي الكبرى\" ٦/ ١٦٨ (١٠٤٩٠).\n(^٤) \"مصنف ابن أبي شيبة\" ٦/ ٢٠ (٢٩١٤٥).","vol":"29","page":271},{"text":"\"الله ربي لا أشرك به شيئًا\" (^١).\nوروى أحمد بإسناد جيد عن علي - ﵁ -: علمني رسول الله - ﷺ - إذا نزل بي كرب أن أقول: \"لا إله إلا الله الحليم الكريم، سبحان الله، وتبارك الله رب العرش العظيم، الحمد لله رب العالمين\" (^٢). وقد سلف أطول من ذلك.\nوقال أحمد: حدثنا يزيد، ثنا فضيل بن مروزق، ثنا أبو سلمة الجهني، عن القاسم بن عبد الرحمن، عن أبيه، عن عبد الله قال: قال رسول الله - ﷺ -: \"ما أصاب أحدًا قط هم ولا حزن فقال: اللهم إني عبدك، ابن عبدك، ابن أمتك، ناصيتي بيدك، ماضٍ في حكمك، عدل في قضاؤك، أسألك بكل اسم هو لك، سميت به نفسك، أو علمته أحدًا من خلقك، أو أنزلته في كتابك، أو استأثرت به في علم الغيب عندك أن تجعل القرآن ربيع قلبي، ونور صدري، وجلاء حزني، وذهاب همي. إلا أذهب الله همه وحزنه وأبدله مكانه فرحًا\" (^٣).\nوفي كتاب \"مجابي الدعوة\" لابن أبي الدنيا من حديث فهير بن زياد، عن موسى بن وردان، عن الكلبي -وليس بصاحب التفسير- عن الحسن عن أنس - ﵁ -: كان رجل من الصحابة من الأنصار يكنى أبا معلق (^٤) وكان\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٢٠ (٢٩١٤٧).\n(^٢) \"مسند أحمد\" ١/ ٩١.\nقال العلامة أحمد شاكر في تعليقه على \"المسند\" (٧٠١): إسناده صحيح.\n(^٣) \"مسند أحمد\" ١/ ٣٩١.\nقال العلامة أحمد شاكر (٣٧١٢): إسناده صحيح.\n(^٤) في هامش الأصل ما نصه: قال الذهبي في \"تجريد الصحابة\" في ترجمة أبي معلق: أن في سند حديثه: الكلبي وأطلق، فمراده صاحب التفسير، وهو كذاب، والله أعلم.","vol":"29","page":272},{"text":"تاجرًا فلقيه لص فأراد قتله، فقال: دعني أصلّ أربع ركعات. فقال: افعل. فصلى ثم قال: يا ودود يا ودود، يا ذا العرش المجيد، يا فعالا لما تريد، أسألك بعزتك التي لا ترام، وملكك الذي لا يضام، وبنورك الذي ملأ أركان عرشك أن تكفيني شر هذا اللص، يا مغيث أغثني. ثلاث مرات، فإذا هو بملك بيده حربة، فقتل اللص فقال: من أنت؟ قال: ملك من السماء الرابعة، لما دعوت سمعت ضجة أهل السماء فسألت الله أن يوليني قتل اللص ففعل. قال أنس: فاعلم أنه من صلى أربع ركعات ثم دعا بهذا الدعاء استجيب له مكروبًا كان أو غير مكروب (^١).\nورواه أبو الشيخ الأصبهاني في كتاب \"الوظائف\" من حديث عمارة بن صفوان: ثنا محمد بن عبيد الرقي، ثنا يحيى بن زياد، عن موسى بن وردان فلا ندري تصحف فهير (بيحيى) (^٢) أو هو غيره.\nفصل:\nوكان السلف -كما قال الطبري- يدعون بدعاء ابن عباس، ويسمونه دعاء الكرب. قال أيوب: كتب (إليه) (^٣) أبو قلابة بدعاء الكرب وأمره أن يعلمه ابنه.\nفإن قلت: هذا ذكر وليس فيه دعاء، قلت: هو ذكر يستفتح به الدعاء، ثم يدعو بما شاء على ما روى حماد بن سلمة، عن يوسف بن عبد الله بن الحارث، عن أبي العالية، عن ابن عباس أن رسول الله - ﷺ -\n_________\n(^١) \"مجابو الدعوة\" ص ٦٣ (٢٣).\n(^٢) من (ص ٢).\n(^٣) في الأصل: (إليّ).","vol":"29","page":273},{"text":"كان إذا حزبه أمر قال: \"لا إله إلا الله الحليم الكريم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب السموات السبع ورب العرش الكريم\". ثم يدعو (^١).\nتوضحه رواية الأعمش عن النخعي قال: كان يقال: إذا بدأ الرجل بالثناء قبل الدعاء استوجب له، وإذا بدأ بالدعاء قبل الثناء كان على الرجاء.\nوقد نبه على هذا المعنى ابن مسعود - ﵁ - فقال: إذا خشيتم من أمير ظلمًا فقولوا: اللهم رب السموات ورب العرش العظيم، كن لي جارًا من فلان وأشياعه من الجن والإنس أن يفرطوا عليَّ وأن يطغوا، عز جارك، وجل ثناؤك، ولا إله غيرك. فإنه لا يصل إليكم منه شيء تكرهونه (^٢).\nويحتمل أيضًا ما روي عن حسين المروزي قال: سألت ابن عيينة: ما كان أكثر قوله - ﵇ - بعرفة؟ فقال: \"لا إله إلا الله، سبحان الله، والحمد لله، والله أكبر، ولله الحمد\" ثم قال لي سفيان: إنما هو ذكر وليس فيه\n_________\n(^١) رواه مسلم (٢٧٣٠/ ٨٣) كتاب: الذكر والدعاء، باب: دعاء الكرب.\n(^٢) رواه البخاري في \"الأدب المفرد\" (٧٠٧) قال: حدثنا محمد بن عبيد، حدثنا عيسى بن يونس، عن الأعمش، حدثنا ثمامة بن عقبة، قال: سمعت الحارث بن سويد يقول: قال عبد الله بن مسعود موقوفًا. وقال الألباني: صحيح.\nورواه الطبراني في \"الكبير\" ١٠/ ١٥ وفي \"الدعاء\" (١٠٥٦) قال: حدثنا عبد الرحمن ابن سلم الرازي والحسين بن إسحاق التستري قالا: ثنا سهل بن عثمان، ثنا جنادة بن سلم، عن عبيد الله بن عمر، عن عتبة بن عبد الله بن عتبة بن مسعود، عن أبيه، عن جده، عن عبد الله بن مسعود مرفوعًا.\nقال الهيثمي في \"المجمع\" ١٠/ ١٢٧ (١٧١٣٥): رواه الطبراني، وفيه: جنادة بن سلمى وثقه ابن حبان، وضعفه غيره، وبقية رجاله رجال الصحيح.\nوضعفه الألباني في \"الضعيفة\" (٢٤٠٠).","vol":"29","page":274},{"text":"دعاء. ثم قال لي: أما علمت قول الله حيث يقول: \"إذا شغل عبدي ثناؤه [علىّ] عن مسألتي أعطيته أفضل ما أعطي السائلين\" (^١) قلت: نعم. حدثتني أنت وابن مهدي بذلك عن منصور بن المعتمر، عن مالك بن الحارث، ثم قال سفيان: أما علمت قول أمية بن أبي الصلت حين أتى ابن جدعان يطلب نائلة وفضله قلت: لا. قال أمية:\nأأطلب حاجتي أم قد كفاني … ثناؤك إن شيمتك الحياء\nإذا أثنى عليك المرء يومًا … كفاه من تعرضه الثناء\nقال سفيان: هذا مخلوق حين نسب إلى أن يكتفي بالثناء عليه دون مسألته فكيف بالخالق؟!\nقال ابن بطال: وحدثني أبو بكر الرازي قال: كنت بأصبهان عند الشيخ أبي نعيم أكتب الحديث عنه، وكان هناك شيخ آخر يعرف بأبي بكر بن علي، وكان عليه مدار الفتيا، فحسده بعض أهل البلد، فبغّاه عند السلطان فأمر بسجنه، وكان ذلك في شهر رمضان، قال أبو بكر:\n_________\n(^١) رواه الترمذي (٢٩٢٦) وقال: حسن غريب، والدارمي في \"مسنده\" ٤/ ٢١١٢ (٣٣٩٩) عن أبي سعيد الخدري مرفوعًا، بلفظ: \"من شغله قراءة القرآن عن مسألتي وذكري .. \". ورواه البخاري في \"التاريخ الكبير\" ٢/ ١١٥ (١٨٧٩)، والبزار في \"مسنده\" ١/ ٢٤٧ (١٣٧).\nوالبيهقي في \"الشعب\" ١/ ٤١٣ (٥٧٢) من طريق صفوان بن أبي الصهباء، عن بكير بن عتيق، عن سالم بن عبد الله، عن أبيه، عن عمر بن الخطاب مرفوعًا. قال ابن الجوزي في \"الموضوعات\" ٣/ ٤٢٢ (١٦٥٤): صفوان يروي عن الأثبات ما لا أصل له من حديث الثقات، فلا يجوز الاحتجاج بما انفرد.\nوقال العراقي في \"تخريج أحاديث الإحياء\" ١/ ٢٩٦ - ٢٩٧: فيه صفوان بن أبي الصهباء، ذكره ابن حبان في \"الضعفاء\" وفي \"الثقات\" أيضًا. والحديث ضعفه الألباني في \"الضعيفة\" (١٣٣٥).","vol":"29","page":275},{"text":"فرأيت النبي - ﷺ - في المنام وجبريل - ﵇ - عن يمينه يحرك شفتيه لا يفتر من التسبيح فقال لي - ﵇ -: قل لأبي بكر بن علي يدعو بدعاء الكرب الذي في \"صحيح البخاري\" حتى يفرج الله عنه. فأصبحت إليه وأخبرته بالرؤيا فدعا به فما بقي إلا قليلًا حتى أخرج من السجن. ففي هذِه الرؤيا شهادة رسول الله - ﷺ - لكتاب البخاري بالصحة بحضرة جبريل، والشيطان لا يتمثل بصورته - ﵇ - في المنام (^١).\nفصل:\nقوله: (\"رب العرش العظيم\") وفي رواية: \"الكريم\" أي: المكرم، وهو صفة العرش.\nوقال الداودي: وقد تكون الصفة لله والذي في القرآن أنه صفة للعرش قال تعالى: ﴿اللهُ الْمَلِكُ الْحَقُّ﴾ (^٢) [المؤمنون: ١١٦] (^٣).\nفصل:\nجاء في رواية: إذا حزبه أمر -هو بحاء مهملة ثم زاي ثم باء موحدة ثم هاء (^٤) - أي: نابه وألم به أمر شديد. قال بعض العلماء -فيما حكاه عياض- هذِه الفضائل المذكورة في هذِه الأذكار إنما هي لأهل الشرف في الدين والطهارة من الكبائر دون المصرين وغيرهم، قال: وفيه نظر والأحاديث عامة (^٥).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ١٠٨ - ١١٠.\n(^٢) الاستدلال في بقية الآية في قوله تعالى: ﴿لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ﴾.\n(^٣) من (ص ٢).\n(^٤) رواه مسلم (٢٧٣٠).\n(^٥) \"إكمال المعلم\" ٨/ ٢٢٦.","vol":"29","page":276},{"text":"<span data-type='title' id=toc-3835>٢٨ - باب التَّعَوُّذِ مِنْ جَهْدِ الْبَلَاءِ</span>\n٦٣٤٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي سُمَى، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ: كَانَ رَسُولُ اللهِ - ﷺ - يَتَعَوَّذُ مِنْ جَهْدِ الْبَلَاءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ الْقَضَاءِ، وَشَمَاتَةِ الأَعْدَاءِ.\nقَالَ سُفْيَانُ: الْحَدِيثُ ثَلَاثٌ زِدْتُ أَنَا وَاحِدَةً، لَا أَدْرِي أَيَّتُهُنَّ هِيَ. [٦٦١٦ - مسلم: ٢٧٠٧ - فتح ١١/ ١٤٨]\nذكر فيه حديث سُفْيَانَ -وهو ابن عيينة- حَدَّثَنِي سُمَى، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قال: كَانَ رَسُولُ اللهِ - ﷺ - يَتَعَوَّذُ مِنْ جَهْدِ البَلَاءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ القَضَاءِ، وَشَمَاتَةِ الأَعْدَاءِ.\nقَالَ سُفْيَانُ: الحَدِيثُ ثَلَاثٌ زِدْتُ أَنَا وَاحِدَةً، لَا أَدْرِي أَيَّتُهُنَّ.\nالشرح:\nكل ما أصاب الإنسان من شدة المشقة والجهد فيما لا طاقة له بحمله ولا يقدر على دفعه عن نفسه، فهو من جهد البلاء.\nوروي عن ابن عمر - ﵄ - أنه سئل عن جهد البلاء فقال: قلة المال وكثرة العيال (^١).\nقلت: وهو بفتح الجيم أي: مشقته، وعبارة القزاز: هو أقصى ما تبلغ. قال: وتفتح جيمه وتضم.\nوالبلاء ممدود فإذا كسرت الباء قصرت.\nودرك الشقاء نحفظه بالإسكان (^٢).\n_________\n(^١) رواه ابن أبي الدنيا في \"إصلاح المال\" ص ١٢٥ (٤٦٦).\n(^٢) في هامش الأصل: فيه لغتان حكاهما غير واحد، والله أعلم.","vol":"29","page":277},{"text":"وفي \"الصحاح\": الدرك: التبعة، يسكن ويحرك، يقال: ما لحقك من درك فعلي خلاصُه (^١).\nوقال القزاز: درك الشقاء إدراكه.\nوقال ابن بطال: درك الشقاء ينقسم قسمين في أمر الدنيا والآخرة، وكذلك سوء القضاء هو عام أيضًا في النفس والمال والأهل والخاتمة والمعاد، وشماتة الأعداء مما ينكأ القلب ويبلغ من النفس أشد مبلغ.\nوهذِه جوامع ينبغي للمؤمن التعوذ بالله منها كما تعوذ الشارع منها، وإنما دعا بذلك؛ معلمًا لأمته ما تتعوذ بالله منه، فقد كان أمنه الله -﷿- من كل سوء.\nوذكر عن أيوب - ﵇ - أنه سئل عن أي حال بلائه كان أشد عليه؟ قال: شماتة الأعداء. أعاذنا الله من جميع ذلك بمنه وكرمه. آمين (^٢).\n_________\n(^١) \"الصحاح\" ٤/ ١٥٨٢ مادة: (درك).\n(^٢) \"شرح ابن بطال\" ١٠/ ١١٠.","vol":"29","page":278},{"text":"<span data-type='title' id=toc-3836>٢٩ - باب دُعَاءِ النَّبِيِّ - ﷺ -: «اللَّهُمَّ الرَّفِيقَ الأَعْلَى»</span>\n٦٣٤٨ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ فِي رِجَالٍ مِنْ أَهْلِ الْعِلْمِ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَقُولُ وَهْوَ صَحِيحٌ: «لَنْ يُقْبَضَ نَبِيٌّ قَطُّ حَتَّى يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ ثُمَّ يُخَيَّرُ». فَلَمَّا نَزَلَ بِهِ وَرَأْسُهُ عَلَى فَخِذِي، غُشِيَ عَلَيْهِ سَاعَةً، ثُمَّ أَفَاقَ فَأَشْخَصَ بَصَرَهُ إِلَى السَّقْفِ، ثُمَّ قَالَ: «اللَّهُمَّ الرَّفِيقَ الأَعْلَى». قُلْتُ: إِذًا لَا يَخْتَارُنَا، وَعَلِمْتُ أَنَّهُ الْحَدِيثُ الَّذِي كَانَ يُحَدِّثُنَا وَهْوَ صَحِيحٌ. قَالَتْ: فَكَانَتْ تِلْكَ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا: «اللَّهُمَّ الرَّفِيقَ الأَعْلَى». [انظر: ٤٤٣٥ - مسلم: ٢٤٤٤ - فتح ١١/ ١٤٩]\nذكر فيه حديث اللَّيْثِ عن عُقَيْلٍ، عَنِ ابن شِهَابٍ، أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ فِي رِجَالٍ مِنْ أَهْلِ العِلْمِ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يقُولُ وَهْوَ صَحِيحٌ: \"لَمْ يُقْبَضَ نَبِيٌّ قَطُّ حَتَّى يَرى مَقْعَدَهُ مِنَ الجَنَّةِ ثُمَّ يُخَيَّرُ\". فَلَمَّا نُزِلَ بِهِ وَرَأْسُهُ (عَلَى فَخِذِي) (^١)، غُشِيَ عَلَيْهِ سَاعَةً، ثُمَّ أَفَاقَ فَأَشْخَصَ بَصرَهُ إِلَى السَّقْفِ، ثُمَّ قَالَ: \"اللَّهُمَّ الرَّفِيقَ الأَعْلَى\" .. الحديث. قال الإسماعيلي: رواه سلامة عن عقيل، وابن المبارك عن معمر، وموسى وابن وهب عن يونس، لم يذكر أحد منهم عروة، ذكروا: سعيدًا في رجال.\nوالرفيق الأعلى، قال الدوادي: يعني: الجنة. وذكر فيه أنه قال: الرفيق سقف البيت، وأنكر ذلك من حكاه. (وذكر غيره أن الرفيق الأعلى: جماعة الأنبياء الذين يسكنون أعلى عليين) (^٢).\n_________\n(^١) في الأصل: (في حجري).\n(^٢) من (ص ٢).","vol":"29","page":279},{"text":"<span data-type='title' id=toc-3837>٣٠ - باب الدُّعَاءِ بِالْمَوْتِ وَالْحَيَاةِ</span>\n٦٣٤٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ قَالَ: أَتَيْتُ خَبَّابًا وَقَدِ اكْتَوَى سَبْعًا، قَالَ: لَوْلَا أَنَّ رَسُولَ اللهِ - ﷺ - نَهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِهِ. [انظر: ٥٦٧٢ - مسلم: ٢٦٨١ - فتح ١١/ ١٥٠]\n\n٦٣٥٠ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسٌ قَالَ أَتَيْتُ خَبَّابًا وَقَدِ اكْتَوَى سَبْعًا فِي بَطْنِهِ، فَسَمِعْتُهُ يَقُولُ: لَوْلَا أَنَّ النَّبِيَّ - ﷺ - نَهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِهِ. [انظر: ٥٦٧٢ - مسلم: ٢٦٨١ - فتح ١١/ ١٥٠]\n\n٦٣٥١ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا يَتَمَنَّيَنَّ أَحَدٌ مِنْكُمُ الْمَوْتَ لِضُرٍّ نَزَلَ بِهِ، فَإِنْ كَانَ لَا بُدَّ مُتَمَنِّيًا لِلْمَوْتِ فَلْيَقُلِ: اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي». [انظر: ٥٦٧١ - مسلم: ٢٦٨٠ - فتح ١١/ ١٥٠]\nذكر فيه حديث خَبَّابٍ - ﵁ - أنه اكْتَوى سَبْعًا في بطنه وقَالَ: لَوْلَا أَنَّ رَسُولَ اللهِ - ﷺ - نهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِهِ.\nوحديث أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَتَمَنَّيَنَّ أحدكم المَوْتَ لِضُرٍّ نَزَلَ بِهِ، فَإِنْ كَانَ لَا بُدَّ مُتَمَنِّيًا لِلْمَوْتِ فَلْيَقُلِ: اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الوَفَاةُ خَيْرًا لِي\".\n(هذا الحديث أخرجه مسلم أيضًا (^١) [والترمذي] في الجنائز، وقال: حسن صحيح (^٢). والنسائي فيه (^٣)، وفي الطب (^٤» (^٥).\n_________\n(^١) مسلم (٢٦٨٠) كتاب: الذكر والدعاء، باب: كراهية تمنى الموت لضر نزل به.\n(^٢) \"سنن الترمذي\" (٩٧١).\n(^٣) \"سنن النسائي\" ٤/ ٣.\n(^٤) \"سنن النسائي الكبرى\" ٤/ ٣٦٠ (٧٥١٧).\n(^٥) من (ص ٢).","vol":"29","page":280},{"text":"وقول خباب: إنما ذكره؛ اعتذارًا من كيه، وقال مالك: لا بأس بالاكتواء. وقد اكتوى ابن عمر (من اللَّقوة (^١)، وأسعد بن زرارة من الذبحة (١)، قال مالك: دعا عمر بن الخطاب - ﵁ - على نفسه) (^٢) حين قال: اللهم كبرت سنين، وضعفت قوتي، وانتشرت رعيتي، فاقبضني إليك غير مفرط ولا مضيع (^٣). قال: وقال عمر بن عبد العزيز لبعض من كان يخلو معه: ادع لي بالموت. (وسنه في الأربعين) (^٤)، قاله الداودي.\nوقوله: (\"فإن كان لا بد متمنيًا\") يدل أن من ترك ذلك بغير اشتراط أولى وأفضل، قال: وزعم قوم أن هذا ناسخ لقول يوسف - ﵇ -: ﴿وَأَلْحِقْنِي بِالصَّالِحِينَ﴾ [يوسف: ١٠١] ويوسف لم يتمن الموت، إنما دعا أن يثبت على إسلامه حتى يموت.\nقال ابن بطال: ومعنى الحديثين على الخصوص، وقد بين - ﵇ - ذلك في الحديث قال: \"لا يتمنين أحدكم الموت لضر نزل به\" فقد يكون له في ذلك الضر خير لدينه ودنياه ومآله، إما تمحيص لذنوب سلفت له وطهور من سيئات، كما قال - ﵇ - للشيخ الذي زاره في مرضه، وقد أصابته الحمى فقال له: \"لا بأس، طهور إن شاء الله\" (^٥)، وقد يكون له في المرض منافع، منها: أن يكون المرض سببًا لامتناعه من سيئات كان يعملها لو كان صحيحًا، وبلاء يندفع عنه في نفسه (وماله) (^٦)، فالله أنظر لعبده المؤمن؛ فينبغي له الرضى عن ربه في مرضه وصحته، ولا يتهم قَدَرَه، ويعلم أنه أنظر له من نفسه، ولا يسأله الوفاة عند\n_________\n(^١) \"الموطأ\" ص ٥٨٦.\n(^٢) من (ص ٢).\n(^٣) \"الموطأ\" ص ٥١٥.\n(^٤) من (ص ٢).\n(^٥) سلف برقم (٥٦٥٦).\n(^٦) من (ص ٢).","vol":"29","page":281},{"text":"ضيق نفسه من مرضه، أو تعذر أمور دنياه عليه، وقد جاء وجه سؤال الموت فيه مباح، وهو خوف فتنة تكون سببًا لتلاف الدين، فقد قال: \"وإذا أردت بقوم فتنة فاقبضني إليك غير مفتون\" (^١).\nووجه آخر: وهو عند خوف المؤمن أن يضعف عن القيام بما قلده الله، كما قال عمر فيما سلف، فخشي عمر أن يطول عمره، ويزيد ضعفه، ولا يقدر على القيام بما قلده الله وألزمه القيام به من أمور رعيته، وكان سنه حين دعا بذلك ستين سنة أو نحوها، وكذا ما سلف عن عمر بن عبد العزيز حرصًا على السلامة من التغيير، فهذان الوجهان مباح أن يسأل فيهما الموت، وقد سلف في كتاب المرضى في باب تمني المريض الموت (^٢).\n_________\n(^١) رواه الترمذي (٣٢٣٣)، وأحمد ١/ ٣٦٨ (٣٤٨٤) من حديث ابن عباس، وصححه الألباني في \"صحيح سنن الترمذي\" (٢٥٨٠).\nورواه الترمذي أيضًا (٣٢٣٥)، وأحمد ٥/ ٢٤٣ (٢٢٠١٩)، والطبراني في \"الكبير\" ٢٠/ ١٠٩ - ١١٠، والحاكم في \"المستدرك\" ١/ ٥٢١ من حديث معاذ بن جبل. قال الترمذي: حسن صحيح. وصححه الألباني في \"صحيح سنن الترمذي\" (٢٥٨٢).\n(^٢) انتهى من \"شرح ابن بطال\" ١٠/ ١١١ - ١١٢.\nوالحديث المذكور سلف برقم (٥٦٧١).","vol":"29","page":282},{"text":"<span data-type='title' id=toc-3838>٣١ - باب الدُّعَاءِ لِلصِّبْيَانِ بِالْبَرَكَةِ وَمَسْحِ رُءُوسِهِمْ</span>\nوَقَالَ أَبُو مُوسَى: وُلِدَ لِي غُلَامٌ، فدعا له رسول الله - ﷺ - بِالْبَرَكَةِ. [انظر: ٥٤٦٧]\n\n٦٣٥٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنِ الجَعْدِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ يَقُولُ: ذَهَبَتْ بِي خَالَتِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنَ أُخْتِي وَجِعٌ. فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، ثُمَّ تَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، ثُمَّ قُمْتُ خَلْفَ ظَهْرِهِ فَنَظَرْتُ إِلَى خَاتَمِهِ بَيْنَ كَتِفَيْهِ مِثْلَ زِرِّ الحَجَلَةِ. [انظر: ١٩٠ - مسلم: ٢٣٤٥ - فتح ١١/ ١٥٠]\n\n٦٣٥٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ، عَنْ أَبِي عَقِيلٍ أَنَّهُ كَانَ يَخْرُجُ بِهِ جَدُّهُ عَبْدُ اللهِ بْنُ هِشَامٍ مِنَ السُّوقِ -أَوْ إِلَى السُّوقِ- فَيَشْتَرِى الطَّعَامَ، فَيَلْقَاهُ ابْنُ الزُّبَيْرِ وَابْنُ عُمَرَ فَيَقُولَانِ: أَشْرِكْنَا فَإِنَّ النَّبِيَّ - ﷺ - قَدْ دَعَا لَكَ بِالْبَرَكَةِ. فَرُبَّمَا أَصَابَ الرَّاحِلَةَ كَمَا هِيَ، فَيَبْعَثُ بِهَا إِلَى المَنْزِلِ. [انظر: ٢٥٠٢ - فتح ١١/ ١٥١]\n\n٦٣٥٤ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ، وَهُوَ الَّذِي مَجَّ رَسُولُ اللهِ - ﷺ - فِي وَجْهِهِ وَهْوَ غُلَامٌ مِنْ بِئْرِهِمْ. [انظر: ٧٧ - فتح ١١/ ١٥١]\n\n٦٣٥٥ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُؤْتَى بِالصِّبْيَانِ فَيَدْعُو لَهُمْ، فَأُتِيَ بِصَبِيٍّ فَبَالَ على ثَوْبِهِ، فَدَعَا بِمَاءٍ فَأَتْبَعَهُ إِيَّاهُ، وَلَمْ يَغْسِلْهُ. [انظر: ٢٢٢ - مسلم: ٢٨٦ - فتح ١١/ ١٥١]\n\n٦٣٥٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عَبْدُ اللهُ بْنُ ثَعْلَبَةَ بْنِ صُعَيْرٍ -وَكَانَ رَسُولُ اللهِ - ﷺ - قَدْ مَسَحَ عَنْهُ- أَنَّهُ رَأَى سَعْدَ بْنَ أَبِي وَقَّاصٍ يُوتِرُ بِرَكْعَةٍ. [انظر: ٤٣٠٠ - فتح ١١/ ١٥١]","vol":"29","page":283},{"text":"وهذا سلف في العقيقة من حديث بريدة عن أبيه عن جده (^١).\nثم ساق أحاديث:\nأحدها:\nحديث حَاتِمٍ، عَنِ الجَعْدِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ يَقُولُ: ذَهَبَتْ بِي خَالَتِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابن أُخْتِي وَجِعٌ. فَمَسَحَ رَأْسِي وَدَعَا لِي بِالْبَرَكَةِ، ثُمَّ تَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوئِهِ، ثُمَّ قُمْتُ خَلْفَ ظَهْرِهِ فَنَظَرْتُ إِلَى خَاتَمِهِ بَيْنَ كَتِفَيْهِ مِثْلَ زِرِّ الحَجَلَةِ.\nثانيها:\nحديث أَبِي عَقِيلٍ -واسمه زهرة بن معبد بن عبد الله بن هشام القرشي التيمي- أَنَّهُ كَانَ يَخْرُجُ بِهِ جَدُّهُ عَبْدُ اللهِ بْنُ هِشَامٍ مِنَ السُّوقِ -أَوْ إِلَى السُّوقِ- فَيَشْتَرِي الطَّعَامَ، فَيَلْقَاهُ ابن الزُّبَيْرِ وَابْنُ عُمَرَ فَيَقُولَانِ: أَشْرِكْنَا فَإِنَّ رسول الله - ﷺ - قَدْ دَعَا لَكَ بِالْبَرَكَةِ فيشركُهم فَرُبَّمَا أَصَابَ الرَّاحِلَةَ كَمَا هِيَ، فَيَبْعَثُ بِهَا إِلَى المَنْزِلِ.\nثالثها:\nحديث مَحْمُودِ بْنِ الرَّبِيعِ، وَهُوَ الذِي مَجَّ رَسُولُ اللهِ - ﷺ - فِي وَجْهِهِ وَهْوَ غُلَامٌ مِنْ بِئْرِهِمْ.\nرابعها:\nحديث عَائِشَةَ - ﵂ -: كَانَ النَّبِيُّ - ﷺ - يُؤْتَى بِالصِّبْيَانِ فَيَدْعُو لَهُمْ، فَأُتِيَ بِصَبِيٍّ فَبَالَ عَلَى ثَوْبِهِ، فَدَعَا بِمَاءٍ فَأَتْبَعَهُ إِيَّاهُ، وَلَمْ يَغْسِلْهُ.\n_________\n(^١) أي تعليق أبي موسى سلف برقم (٥٤٦٧) باب: تسمية المولود.","vol":"29","page":284},{"text":"خامسها:\nحديث عَبْدِ اللهِ بْنِ ثَعْلَبَةَ بْنِ صُعَيْرٍ -وَكَانَ رَسُولُ اللهِ - ﷺ - قَدْ مَسَحَ عَنْهُ- أَنَّهُ رَأى سَعْدَ بْنَ أَبِي وَقَّاصٍ يُوتِرُ بِرَكْعَةٍ.\nالشرح:\nفيه: الذهاب بالصبيان إلى الصالحين (وسؤالهم الدعاء لهم بالبركة ومسح رءوسهم؛ تفاؤلًا لهم بذلك، وتبركًا بدعائهم. وفي حديث محمود بن الربيع مداعبة الأئمة وأهل الفضل للصبيان، وأن ذلك من أخلاق الصالحين) (^١). وفي حديث أبي عقيل رغبة السلف الصالح في الربح الحلال، وحرصهم على بركة التجارة، وأنهم كانوا يتجرون في التجارات ويسعون في طلب الرزق؛ ليستغنوا بذلك عن الحاجة إلى الناس، ولا يكونوا عالة للناس، ولا كلا على غيرهم.\nفصل:\nالحديث الأولى رواه في فضائل رسول الله - ﷺ - من حديث حاتم عن الجعيد مصغرًا (^٢). وبالوجهين، ذكره الكلاباذي وغيره.\nوالسائب هذا: هو أبو يزيد السائب بن يزيد بن سعيد، المعروف بابن أخت نمر، قيل: إنه ليثي كناني، وقيل: أزدي، وقيل: كندي، حليف بني أمية، ولد في السنة الثانية من الهجرة، وخرج في الصبيان إلى ثنية الوداع يتلقى رسول الله - ﷺ - مقدمه من تبوك، وشهد حجة الوداع، وعمَّر أربعًا وثمانين، وليس في الصحابة السائب بن يزيد سواه، وأما ابن منده فقال: السائب بن يزيد، قال عطاء مولى السائب:\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٣٥٤١) كتاب: المناقب، باب: خاتم النبوة.","vol":"29","page":285},{"text":"أنه كان مقدم رأسه أسود؛ لأنه - ﵇ - مسحه (^١). كذا فصله عن الذي قبله، وهو هو. وأما السائب: ففي الصحابة خلق فوق العشرين، وشاب رأس السائب بن يزيد كله إلا موضع يد رسول الله - ﷺ - التي كان وضعها على رأسه لما مسحه، وبقي ذلك الموضع أسود حتى مات - ﵁ -.\nفصل:\nفسر الترمذي زر الحجلة ببيضة الحمامة، وروى من حديث جابر بن سمرة: (كان خاتم النبي - ﷺ - الذي بين كتفيه غدة حمراء مثل بيضة الحمامة) (^٢)، والحجلة على هذا الطائر الذي يسمى القبج، والمشهور أنها واحدة الحجال وهي الستور، وأن الزر واحد الأزرار التي تدخل في العرى، وقال فيه الخطابي: إنه بتقديم الراء على الزاي، أخذه من رز الجراد وهو بيضها (^٣)، فاستعير للطائر.\nوذكر البخاري في خاتم النبوة في الفضائل، عن شيخه محمد بن عبيد الله: الحجلة، وحجل الفرس: الذي بين عينيه (^٤)، وقال ابن التين: من رواه بفتح الحاء: (المكحلة) (^٥)، ومن رواه بضمها يعني: محلة الفرس: وهو الشعر الذي يجتمع في مؤخر الرجل في الرسغ، قال: والزر الذي يصنع بالبندقة من خرقة (تدخل) (^٦) في عروة تزر به. وقرأته بفتح الحاء والجيم، وفي \"الصحاح\": الحجلة\n_________\n(^١) انظر: \"معرفة الصحابة\" لابن منده ٢/ ٧٤٣ - ٧٤٤ (٤٨٥).\n(^٢) \"سنن الترمذي\" (٣٦٤٤) وقال: هذا حديث حسن صحيح.\n(^٣) \"أعلام الحديث\" ٣/ ١٥٩١.\n(^٤) سلف برقم (٣٥٤١).\n(^٥) في الأصل: (الملحة).\n(^٦) في الأصل: (الرجل).","vol":"29","page":286},{"text":"بالتحريك: واحدة حجال العرس وهو بيت يزين بالثياب والأسرة والستور (^١).\nفصل:\nقال الداودي: في دعائه لعبد الله بن هشام بالبركة دليل على فضل الكفاف على الفقر.\nفصل:\nمحمود بن الربيع بن سراقة الخزرجي، مات سنة تسع وتسعين، قال الداودي: توفي رسول الله - ﷺوهو ابن خمس سنين فحفظ عنه مجه في وجهه، فكانت له بذلك صحبة. ومعنى مجه رمى به.\nفصل:\nعبد الله بن ثعلبة بن صُعَير بالعين المهملة له صحبه إن شاء الله، مات سنة سبع وثمانين، وهو حليف بني زهرة.\nفصل:\nالرواي عن محمود بن الربيع الزهري عده ابن الصلاح في صغار التابعين (^٢)، ورددنا ذلك عليه في \"المقنع في علوم الحديث\" (^٣)، ووقع في ابن التين: أدرك نحو عشرة من الصحابة (^٤) منهم: أنس، وسهل ابن سعد، وعبد الرحمن بن أزهر، والسائب بن يزيد، ومحمود هذا وعبد الله ابن ثعلبة، قال: ويقال: إنه سمع من عبد الله بن عمر حديثين.\n_________\n(^١) \"الصحاح\" ٤/ ١٦٦٧ مادة: (حجل).\n(^٢) انظر: \"علوم الحديث\" لابن الصلاح ص (٥٢، ٥٣).\n(^٣) انظر: \"المقنع في علوم الحديث\" ١/ ١٣٠ - ١٣١.\n(^٤) في هامش الأصل: بل أدرك عشرين من الصحابة أعني: الزهري، عددهم شيخنا العراقي فيما قرأته عليه، بل سبعة عشر من صحابي مختلف في صحبته.","vol":"29","page":287},{"text":"فصل:\nوقوله (أشركنا) هو رباعي، أي: اجعلنا من شركائك، ومنه ﴿وَأَشْرِكْهُ فِي أَمْرِي (٣٢)﴾ [طه: ٣٢] وضبط ثلاثي في بعض الكتب، والصحيح ما تقدم، وإنما يقال: شركته في الميراث والبيع إذا ثبتت الشركة، وأما إذا سألته الشركة فإنما تقول له: أشركنى رباعيًّا، نبه عليه ابن التين.\nفصل:\nقوله يوتر بركعة: يريد: أنه لا شفع قبلها وذكر نحوه عن معاوية وذكر لابن عباس فقال: إنه فقيه، ومذهب أكثر الفقهاء استحباب الشفع قبله، واختلف: هل يسقط للعذر؟ فذكر عن سحنون أنه أوتر في مرضه بواحدة، وذكر نحوه في المسافر، وقيل: لا بد من شفع قبله وهو وجه عندنا. وفيه حجة على أبي حنيفة في قوله: الوتر ثلاث ركعات.","vol":"29","page":288},{"text":"<span data-type='title' id=toc-3839>٣٢ - باب الصَّلَاةِ عَلَى النَّبِيِّ - ﷺ </span>-\n٦٣٥٧ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الحَكَمُ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى قَالَ: لَقِيَنِي كَعْبُ بْنُ عُجْرَةَ فَقَالَ: أَلَا أُهْدِي لَكَ هَدِيَّةً؟ إِنَّ النَّبِيَّ - ﷺ - خَرَجَ عَلَيْنَا فَقُلْنَا: يَا رَسُولَ اللهِ، قَدْ عَلِمْنَا كَيْفَ نُسَلِّمُ عَلَيْكَ، فَكَيْفَ نُصَلِّي عَلَيْكَ قَالَ: «فَقُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ». [انظر: ٣٣٧٠ - مسلم: ٤٠٦ - فتح ١١/ ١٥٢]\n\n٦٣٥٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قُلْنَا: يَا رَسُولَ اللهِ، هَذَا السَّلَامُ عَلَيْكَ، فَكَيْفَ نُصَلِّي؟ قَالَ: «قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ». [انظر: ٤٧٩٨ - فتح ١١/ ١٥٢]\nذكر فيه حديث ابن أَبِي لَيْلَى قَالَ: لَقِيَنِي كَعْبُ بْنُ عُجْرَةَ - ﵁ - فَقَالَ: أَلَا أُهْدِي لَكَ هَدِيَّةً؟ إِنَّ النَّبِيَّ - ﷺ - خَرَجَ عَلَيْنَا فَقُلْنَا: يَا رَسُولَ اللهِ، قَدْ عَلِمْنَا كَيْفَ نُسَلِّمُ عَلَيْكَ، فَكَيْفَ نُصَلِّي عَلَيْكَ فقَالَ: \"قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ\".\nوحديث عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: قُلْنَا: يَا رَسُولَ اللهِ، هذا السَّلَامُ عَلَيْكَ، فَكَيْفَ نُصَلِّي عليك؟ قَالَ: \"قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ\".","vol":"29","page":289},{"text":"الشرح:\nقوله: \"اللهم\" هو دعاء أدخلت الميم في آخره عوضًا عن (يا) من أوله، هذا قول البصريين، وقال الكوفيون: المعنى: يا الله أمنا بخير، والمسألة مبسوطة في \"العربية\" (^١).\nواختلف العلماء في الصلاة على النبي - ﷺ - هل هي فرض أم لا؟ فعندنا أنها واجبة في الصلاة، ووافق الشافعيَّ على ذلك جماعةٌ من الصحابة (^٢)، ولم ينفرد كما نسب إليه. وهو رواية عن أحمد أيضًا، وحكاه الروياني في \"البحر\" عن عمر وابنه عبد الله وابن مسعود وأبي مسعود البدري، ونقله الماوردي عن محمد بن كعب القرظي التابعي (^٣).\nورواه البيهقي عن الشعبي وغيره عن علي بن الحسين (^٤)، وبه قال ابن المواز المالكي فيما حكاه ابن القصار.\nومذهب مالك وأبي حنيفة أنها سنة فيها (^٥)، ووافقهما ابن المنذر والخطابي والطبري، وحكاه ابن بطال عن جمهور العلماء، قال: والمشهور عن أصحابنا أنها واجبة في الجملة على الإنسان أن يأتي بالشهادتين مرة في دهره مع القدرة عليها، ثم قال: وشذ الشافعي فزعم أن ذلك فرض في الصلاة (^٦)، وهذِه العبارة قالها غير واحد من المالكية، ولا أرضاها، فقد علمت أن جماعة من الصحابة - ﵃ - سبقوه\n_________\n(^١) انظر: \"أسرار العربية\" للأنباري ص ٢١١. ط. دار الجيل.\n(^٢) انظر: \"الحاوي الكبير\" ٢/ ١٣٧.\n(^٣) \"الحاوي الكبير\" ٢/ ١٣٧.\n(^٤) \"سنن البيهقي الكبرى\" ٢/ ٣٧٩.\n(^٥) \"الحاوي الكبير\" ٢/ ١٣٧.\n(^٦) \"شرح ابن بطال\" ١٠/ ١١٣.","vol":"29","page":290},{"text":"إليها وابن المواز منهم أيضًا وفي حديث كعب بن عجرة: \"وذلك في الصلاة\"، أخرجه عن إبراهيم بن محمد (عن) (^١) سعيد بن إسحاق (عن [ابن أبي ليلى]) (^٢) كعب بن عجرة (^٣).\nقال الطحاوي: وكان من حجة من خالفه عليه أن إبراهيم بن محمد ليس ممن يحتج بحديثه، ولو ثبت هنا لم يكن فيه دليل أن ذلك فرض؛ لأنا قد وجدنا مثل ذلك في الصلاة عن رسول الله - ﷺ - من آي القرآن، ومن الأمر فيه أن يجعل ذلك في الصلاة فلم يكن مراده بذلك الفرض، وهو حديث عقبة بن عامر - ﵁ - عن رسول الله - ﷺ - أنه لما نزل ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (٧٤)﴾ [الواقعة: ٧٤] قال: \"اجعلوها في ركوعكم\" ولما نزلت ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ [الأعلى: ١] قال: \"اجعلوها في سجودكم\" (^٤) وكان من ترك التسبيح في الركوع والسجود غير مفسد صلاته، وكذلك روي عن رسول الله - ﷺ - أنه علمهم التشهد في الصلاة، وليس منه الصلاة على رسول الله - ﷺ - وقد سلف ذلك في الصلاة (^٥)،\n_________\n(^١) في الأصل (عن)، والمثبت من \"مسند الشافعي\".\n(^٢) في الأصل (بن)، والمثبت من \"مسند الشافعي\".\n(^٣) \"المسند\" للشافعي - ترتيب سنجر ١/ ٩٧ (٢٧٩).\n(^٤) رواه أبو داود (٨٦٩)، وابن ماجه (٨٨٧)، وأحمد ٤/ ١٥٥ (١٧٤١٤)، والدارمي ٢/ ٨٢٥ (١٣٤٤)، وابن حبان ٥/ ٢٢٥ (١٨٩٨)، والطبراني في \"الكبير\"٧/ ٣٢٢ والحاكم في \"المستدرك\" ١/ ٢٢٥، والبيهقي في \"السنن الكبرى\" ٢/ ٨٦ (٢٥٥٥) كلهم عن موسى بن أيوب الغافقي عن عمه إياس بن عامر عن عقبة بن عامر مرفوعًا، قال الحاكم: هذا حديث حجازي صحيح الإسناد، وقد اتفقا على الاحتجاج برواته غير إياس بن عامر. قال الذهبي في \"التلخيص\": إياس ليس بالمعروف.\nوقد ضعف الألباني الحديث في \"ضعيف سنن أبي داود\" (١٥٢).\n(^٥) سلف برقم (٨٣١) باب: التشهد في الآخرة.","vol":"29","page":291},{"text":"لكن فيه حديث أبي مسعود (^١)، وفضالة بن عبيد (^٢) نص في ذلك (^٣).\n_________\n(^١) رواه مسلم (٤٠٥) كتاب: الصلاة، باب: الصلاة على النبي بعد التشهد.\n(^٢) رواه أبو داود (١٤٨١)، والترمذي (٣٤٧٧)، والنسائي ٣/ ٤٤ (١٢٨٤).\n(^٣) انتهى من \"شرح ابن بطال\" ١٠/ ١١٣ - ١١٤.","vol":"29","page":292},{"text":"<span data-type='title' id=toc-3840>٣٣ - باب هَلْ يُصَلَّى عَلَى غَيْرِ النَّبِيِّ - ﷺ </span>-؟\nوَقَوْلُه -﷿-: ﴿وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ﴾ [التوبة: ١٠٣].\n\n٦٣٥٩ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنِ ابْنِ أَبِي أَوْفَى قَالَ: كَانَ إِذَا أَتَى رَجُلٌ النَّبِيَّ - ﷺ - بِصَدَقَتِهِ، قَالَ: «اللَّهُمَّ صَلِّ عَلَيْهِ». فَأَتَاهُ أَبِي بِصَدَقَتِهِ فَقَالَ: «اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى». [انظر: ١٤٩٧ - مسلم: ١٠٧٨ - فتح ١١/ ١٦٩]\n\n٦٣٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ قَالَ: أَخْبَرَنِي أَبُو حُمَيْدٍ السَّاعِدِيُّ أَنَّهُمْ قَالُوا: يَا رَسُولَ اللهِ، كَيْفَ نُصَلِّي عَلَيْكَ؟ قَالَ: «قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ». [انظر: ٣٣٦٩ - مسلم: ٤٠٧ - فتح ١١/ ١٦٩]\nذكر فيه حديث ابن أَبِي أَوْفَى - ﵄ - قَالَ: كَانَ إِذَا أَتَى رَجُلٌ النَّبِيَّ - ﷺ - بِصَدَقَتِهِ، قَالَ: \"اللَّهُمَّ صَلِّ عَلَيْهِ\". فَأَتَاهُ أَبِي بِصَدَقَتِهِ فَقَالَ: \"اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى\". وقد سلف (^١).\nوحديث أبي حُمَيْدٍ السَّاعِدِيِّ أَنَّهُمْ قَالُوا: يَا رَسُولَ اللهِ، كَيْفَ نُصَلِّي عَلَيْكَ؟ قَالَ: \"قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ\".\nالشرح:\nاسم ابن أبي أوفى: عبد الله، واسم أبي حميد: عبد الرحمن بن\n_________\n(^١) سلف برقم (١٤٩٧) كتاب: الزكاة، باب: صلاة الإمام ودعائه لصاحب الصدقة.","vol":"29","page":293},{"text":"عمرو بن سعد بن سهل بن سعد بن مالك بن خالد بن ثعلبة، أخي عوف، وجدُّ أبي أسيد بن مالك بن ربيعة بن البدر بن عمرو، وقيل: عامر بن عوف أبي حارثة بن عمرو بن الخزرج بن ساعدة بن كعب بن الخزرج الأكبر، مات أبو حميد في أول ولاية يزيد وآخر خلافة معاوية، قاله الواقدي.\nوالصلاة على غير رسول الله - ﷺ - جائزة؛ بدليل الكتاب والسنة؛ ألا ترى أنه - ﵇ - كان يصلى على من أتاه بصدقته، وفي حديث أبي حميد: أمرنا بالصلاة على (أزواجه، وذريته) (^١)، وأزواجه من غير نسبه. وهذا الباب رد لقول من أنكر الصلاة على غير رسول الله.\nوروى ابن أبي شيبة من حديث عثمان بن حكيم عن عكرمة عن ابن عباس - ﵄ - قال: ما أعلم الصلاة تنبغي من أحد على أحد إلا على رسول الله - ﷺ - (^٢)، والحجة في السنة لا فيما خالفها وعندنا يصلى عليهم تبعًا لهذا الحديث.\n_________\n(^١) من (ص ٢).\n(^٢) \"مصنف ابن أبي شيبة\" ٢/ ٢٥٥ - ٢٥٦ (٨٧١٦).","vol":"29","page":294},{"text":"<span data-type='title' id=toc-3841>٣٤ - باب قَوْلِ النَّبِيِّ - ﷺ -: «مَنْ آذَيْتُهُ فاجعلها لَهُ زَكَاةً وَرَحْمَةً»</span>\n٦٣٦١ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «اللَّهُمَّ فَأَيُّمَا مُؤْمِنٍ سَبَبْتُهُ فَاجْعَلْ ذَلِكَ لَهُ قُرْبَةً إِلَيْكَ يَوْمَ الْقِيَامَةِ». [مسلم: ٢٦٠١ - فتح ١١/ ١٧١]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رسول الله - ﷺ - يَقُولُ: \"اللَّهُمَّ فَأَيُّمَا مُؤْمِنٍ سَبَبْتُهُ فَاجْعَلْ ذَلِكَ لَهُ قُرْبَةً إِلَيْكَ يَوْمَ القِيَامَةِ\".\nهذا الحديث يصدقه ما ذكره الله في كتابه من صفة رسول الله - ﷺ - في\nقوله: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ إلى قوله: ﴿رَحِيمٌ﴾ [التوبة: ١٢٨] وهو - ﵇ -، لا يسب أحدًا ولا يؤذيه ظالمًا له، وإنما يفعل ذلك من الواجب في شريعته، وقد يدع الانتقام لنفسه لما جبله الله عليه من العفو وكرم الخلق. ومعنى هذا الحديث -والله أعلم- التأنيس للمسبوب؛ لئلا يستولي عليه الشيطان، ويقنطه، ويوقع بنفسه أن سيلحقه من ضرر سبه ما يحبط به عمله، إذ سبه دعاء على المسبوب، ودعاؤه مجاب، فسأل الله تعالى أن يجعل سبه للمؤمنين قربة عنده يوم القيامة، وصلاة ورحمة، ولا يجعله نقمة، ولا عذابًا، وهذا مما خُص به، فإنه كان يسب على جهة التأديب غير أنه لا يتجاوز، وربما كان (سبه) (^١) دعاء يستجاب له، فجعل عوضًا من ذلك دعاؤه لمن دعا عليه ليكون الفضل إليه.\n_________\n(^١) في (ص ٢): (شتمه).","vol":"29","page":295},{"text":"<span data-type='title' id=toc-3842>٣٥ - باب التَّعَوُّذِ مِنَ الفِتَنِ</span>\n٦٣٦٢ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -: سَأَلُوا رَسُولَ اللهِ - ﷺ - حَتَّى أَحْفَوْهُ الْمَسْأَلَةَ، فَغَضِبَ، فَصَعِدَ الْمِنْبَرَ فَقَالَ: «لَا تَسْأَلُونِي الْيَوْمَ عَنْ شَيْءٍ إِلاَّ بَيَّنْتُهُ لَكُمْ». فَجَعَلْتُ أَنْظُرُ يَمِينًا وَشِمَالًا، فَإِذَا كُلُّ رَجُلٍ لَافٌّ رَأْسَهُ فِي ثَوْبِهِ يَبْكِي، فَإِذَا رَجُلٌ كَانَ إِذَا لَاحَى الرِّجَالَ يُدْعَى لِغَيْرِ أَبِيهِ فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَبِي؟ قَالَ: «حُذَافَةُ»، ثُمَّ أَنْشَأَ عُمَرُ فَقَالَ: رَضِينَا بِاللهِ رَبًّا، وَبِالإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ - ﷺ - رَسُولًا، نَعُوذُ بِاللهِ مِنَ الْفِتَنِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَا رَأَيْتُ فِي الْخَيْرِ وَالشَّرِّ كَالْيَوْمِ قَطُّ، إِنَّهُ صُوِّرَتْ لِي الْجَنَّةُ وَالنَّارُ حَتَّى رَأَيْتُهُمَا وَرَاءَ الحَائِطِ». وَكَانَ قَتَادَةُ يَذْكُرُ عِنْدَ الْحَدِيثِ هَذِهِ الآيَةَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾. [المائدة: ١٠١] [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح ١١/ ١٧٢].\nذكر فيه حديث أَنَسٍ - ﵁ -: سَأَلُوا رَسُولَ اللهِ - ﷺ - حَتَّى أَحْفَوْهُ المَسْأَلَةَ، فَغَضِبَ، فَصَعِدَ المِنْبَرَ فَقَالَ: \"لَا تَسْأَلُونِي اليَوْمَ عَنْ شَيْءٍ إِلَّا بَيَّنْتُهُ لَكُمْ\". فَجَعَلْتُ أَنْظُرُ يَمِينًا وَشِمَالًا، فَإِذَا كُلُّ رَجُلٍ لَافًّا رَأْسَهُ فِي ثَوْبِهِ يَبْكِي، فَإِذَا رَجُلٌ كَانَ إِذَا لَاحَى الرِّجَالَ يُدْعَى لِغَيْرِ أَبِيهِ فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَبِي؟ قَالَ: \"حُذَافَةُ\" .. الحديث. ويأتي في الفتن (^١).\n(وأحفوه): أكثروا عليه، يقال: أحفى وألحف، وقال الداودي: يريد سألوا عما يكره الجواب فيه؛ لئلا يضيق على أمته، وهذا في مسائل الدين لا في مسائل المال. وقوله: (لاحى الرجال): تسابوا، وهذا السائل هو عبد الله بن حذافة السهمي، وألحقه بأبيه الذي كان يدعى به، واندفع عنه القيل، ولما رجع إلى أمه قالت: ما حملك على ما صنعت؟ قال: كنا أهل جاهلية، وإن كنت لا أعرف أبي من كان.\n_________\n(^١) سيأتي برقم (٧٠٨٩) باب: التعوذ من الفتن.","vol":"29","page":296},{"text":"<span data-type='title' id=toc-3843>٣٦ - باب التَّعَوُّذِ مِنْ غَلَبَةِ الرِّجَالِ </span>(^١)\n٦٣٦٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو -مَوْلَى الْمُطَّلِبِ بْنِ عَبْدِ اللهِ بْنِ حَنْطَبٍ- أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ - لأَبِي طَلْحَةَ: «الْتَمِسْ لَنَا غُلَامًا مِنْ غِلْمَانِكُمْ يَخْدُمُنِي». فَخَرَجَ بِي أَبُو طَلْحَةَ يُرْدِفُنِي وَرَاءَهُ، فَكُنْتُ أَخْدُمُ رَسُولَ اللهِ - ﷺ - كُلَّمَا نَزَلَ، فَكُنْتُ أَسْمَعُهُ يُكْثِرُ أَنْ يَقُولَ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ». فَلَمْ أَزَلْ أَخْدُمُهُ حَتَّى أَقْبَلْنَا مِنْ خَيْبَرَ، وَأَقْبَلَ بِصَفِيَّةَ بِنْتِ حُيَيٍّ قَدْ حَازَهَا، فَكُنْتُ أَرَاهُ يُحَوِّى وَرَاءَهُ بِعَبَاءَةٍ -أَوْ كِسَاءٍ- ثُمَّ يُرْدِفُهَا وَرَاءَهُ، حَتَّى إِذَا كُنَّا بِالصَّهْبَاءِ صَنَعَ حَيْسًا فِي نِطَعٍ، ثُمَّ أَرْسَلَنِي فَدَعَوْتُ رِجَالًا فَأَكَلُوا، وَكَانَ ذَلِكَ بِنَاءَهُ بِهَا، ثُمَّ أَقْبَلَ حَتَّى بَدَا لَهُ أُحُدٌ، قَالَ: «هَذَا جُبَيْلٌ يُحِبُّنَا وَنُحِبُّهُ». فَلَمَّا أَشْرَفَ عَلَى الْمَدِينَةِ قَالَ: «اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ جَبَلَيْهَا مِثْلَ مَا حَرَّمَ بِهِ إِبْرَاهِيمُ مَكَّةَ، اللَّهُمَّ بَارِكْ لَهُمْ فِي مُدِّهِمْ وَصَاعِهِمْ». [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح ١١/ ١٧٣]\nذكر فيه حديث أنسٍ - ﵁ - قال: قَالَ رَسُولُ اللهِ - ﷺ - لأَبِي طَلْحَةَ: \"الْتَمِسْ لَنَا غُلَامًا مِنْ غِلْمَانِكُمْ يَخْدُمُنِي\". فَخَرَجَ بِي أَبُو طَلْحَةَ يُرْدِفُنِي وَرَاءَهُ، فَكُنْتُ أَخْدُمُ رَسُولَ اللهِ - ﷺ - كُلَّمَا نَزَلَ، فَكُنْتُ أَسْمَعُهُ يُكْثِرُ أَنْ يَقُولَ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ\". فَلَمْ أَزَلْ أَخْدُمُهُ حَتَّى أَقْبَلْنَا مِنْ خَيْبَرَ، وَأَقْبَلَ بِصَفِيَّةَ بِنْتِ حُيَيٍّ قَدْ حَازَهَا، فَكُنْتُ أَرَاهُ يُحَوِّي لها وَرَاءَهُ بِعَبَاءَةٍ .. الحديث، وقد سلف (^٢).\n_________\n(^١) في هامش الأصل: تجاه هذا الباب بخط الأصل أهمله ابن بطال.\n(^٢) سلف برقم (٣٧١) كتاب: الصلاة، باب: ما يذكر في الفخذ.","vol":"29","page":297},{"text":"ومعنى (يحوي وراءه) أي: يجعل لها حوية، خيفة أن تسقط، وهي التي تعمل حول سنام البعير.\nقال القاضي: كذا رويناه يُحَوِّي: بضم الياء، وفتح الحاء، وتشديد الواو، وذكر ثابت والخطابي (^١) بفتح الياء وإسكان الحاء وتخفيف الواو، ورويناه كذلك عن بعض رواة البخاري، وكلاهما صحيح، وهي أن يجعل لها حوية، وهي كساء محشو بليف يدار حول سنام الراحلة، وهي مركب من مراكب النساء، وقد رواه ثابت يحول باللام، وفسره: يصلح لها عليه مركبًا (^٢).\nأما تعوذه من الهم فهو: الغم والحزن، قال القزاز: ويحتمل أن يكون من همه المرض وأنحله، مأخوذ من هم الشحم إذا أذابه، فيكون تعوذه من المرض الذي ينحل جسمه، والبخل بفتح الباء والخاء وبضم الباء وسكون الخاء كما سيأتي.\nوالجبن: بضم الجيم والباء وسكونها.\nوضلع الدين: ثقله بفتح الضاد واللام، وقد تؤدي ضرورته إلى أن يحدث فيكذب، ويعد فيخلف.\nويقال: ما دخل هم الدين قلب أحد إلا ذهب من عقله ما لا يعود إليه أبدًا، وهذا في الدين الفادح.\nفصل:\nقوله: (فلم أزل أخدمه). يعني: إلى موته ثم ابتدأ فقال: (حتى إذا أقبلنا)، تقول: فلما أقبلنا.\n_________\n(^١) \"غريب الحديث\" للخطابي ١/ ٥٧٥ - ٥٧٦.\n(^٢) انتهى كلام القاضي عياض من \"مشارق الأنوار\" ١/ ٢١٦.","vol":"29","page":298},{"text":"فصل:\nالعباءة بالمد: ضرب من الأكسية، والصهباء: من أدنى خيبر إلى جهة المدينة، والحيس: تمر يخلط بسمن أو أقط قال الراجز:\nالحيس إلا أنه لم يختلط … التمر والسمن معًا ثم الأقط\nوقال الداودي: هو شيء يصنع من التمر والسويق والسمن أو الزيت، وربما كان مع ذلك أقط.\nوقوله: (وكان ذلك بناءه بها)، فيه حجة على من أنكر أن يقال: بني الرجل بأهله، وقال: إنما يقال: بنى عليها. وقوله: (\"وبارك لهم في مدهم وصاعهم\") أي: فيما يكال بهما.","vol":"29","page":299},{"text":"<span data-type='title' id=toc-3844>٣٧ - باب التَّعَوُّذِ مِنْ عَذَابِ الْقَبْرِ</span>\n٦٣٦٤ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ قَالَ: سَمِعْتُ أُمَّ خَالِدٍ بِنْتَ خَالِدٍ -قَالَ وَلَمْ أَسْمَعْ أَحَدًا سَمِعَ مِنَ النَّبِيِّ - ﷺ - غَيْرَهَا- قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَتَعَوَّذُ مِنْ عَذَابِ الْقَبْرِ. [انظر: ١٣٧٦ - فتح ١١/ ١٧٤]\n\n٦٣٦٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ الْمَلِكِ، عَنْ مُصْعَبٍ: كَانَ سَعْدٌ يَأْمُرُ بِخَمْسٍ، وَيَذْكُرُهُنَّ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَأْمُرُ بِهِنَّ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبُخْلِ، وَأَعُوذُ بِكَ مِنَ الْجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا -يَعْنِي: فِتْنَةَ الدَّجَّالِ- وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ». [انظر: ٢٨٢٢ - فتح ١١/ ١٧٤]\n\n٦٣٦٦ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: دَخَلَتْ عَلَيَّ عَجُوزَانِ مِنْ عُجُزِ يَهُودِ الْمَدِينَةِ فَقَالَتَا لِي: إِنَّ أَهْلَ الْقُبُورِ يُعَذَّبُونَ فِي قُبُورِهِمْ. فَكَذَّبْتُهُمَا، وَلَمْ أُنْعِمْ أَنْ أُصَدِّقَهُمَا، فَخَرَجَتَا وَدَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - فَقُلْتُ لَهُ: ٨/ ٩٨ يَا رَسُولَ اللهِ، إِنَّ عَجُوزَيْنِ. وَذَكَرْتُ لَهُ، فَقَالَ: «صَدَقَتَا، إِنَّهُمْ يُعَذَّبُونَ عَذَابًا تَسْمَعُهُ الْبَهَائِمُ كُلُّهَا». فَمَا رَأَيْتُهُ بَعْدُ فِي صَلَاةٍ إِلاَّ تَعَوَّذَ مِنْ عَذَابِ الْقَبْرِ. [انظر: ١٠٤٩ - مسلم: ٥٨٦ - فتح ١١/ ١٧٤]\nذكر فيه أحاديث:\nأحدها:\nحديث مُوسَى بْنُ عُقْبَةَ قَالَ: سَمِعْتُ أُمَّ خَالِدٍ بِنْتَ خَالِدٍ -وَلَمْ أَسْمَعْ أَحَدًا سَمِعَ مِنَ النَّبِيِّ - ﷺ - غَيْرَهَا- قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - يَتَعَوَّذُ مِنْ عَذَابِ القَبْرِ.\nثانيها:\nحديث مُصْعَبٍ قال: كَانَ سَعْدٌ يَأْمُرُ بِخَمْسٍ، وَيَذْكُرُهُنَّ عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَأْمُرُ بِهِنَّ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ البُخْلِ، وَأَعُوذُ بِكَ مِنَ الجُبْنِ،","vol":"29","page":300},{"text":"وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ العُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا -يَعْنِي: فِتْنَةَ الدَّجَّالِ- وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ\".\nالثالث:\nقال البخاري: حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، ثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: دَخَل عَلَيَّ عَجُوزَانِ مِنْ عُجُزِ يَهُودِ المَدِينَةِ فَقَالَتَا لِي: إِنَّ أَهْلَ القُبُورِ يُعَذَّبُونَ فِي قُبُورِهِمْ. فَكَذَّبْتُهُمَا، وَلَمْ أُنْعِمْ أَنْ أُصَدِّقَهُمَا، فَخَرَجَتَا وَدَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - فَقُلْتُ لَهُ: يَا رَسُولَ اللهِ، إِنَّ عَجُوزينِ. وَذَكَرْتُ لَهُ، فَقَالَ: \"صَدَقَتَا، إِنَّهُمْ يُعَذَّبُونَ في قبورهم عَذَابًا تَسْمَعُهُ البَهَائِمُ كُلُّهَا\". فَمَا رَأَيْتُهُ بَعْدُ فِي صَلَاةٍ إِلَّا تَعَوَّذَ مِنْ عَذَابِ القَبْرِ.\nالشرح:\nأم خالد بنت خالد، هو ابن سعيد بن العاصي بن أمية، تأخرت وفاتها، من أفراد البخاري، وفي الصحابة أيضًا أم خالد بنت يعيش بن قيس النجارية، زوجة حارثة بن النعمان، وقال ابن سعد: بايعته (^١) وليس في الصحابة أم خالد بنت خالد غيرها.\nوقال الجياني في حديث عائشة: كذا إسناد هذا الحديث، وفي نسخة أبي ذر عن أبي إسحاق المستملي (جرير، عن منصور، عن أبي وائل ومسروق عن عائشة)، عطف مسروقًا على أبي وائل وهو وهم، وإنما يرويه أبو وائل عن مسروق، ولا أحفظ لأبي وائل رواية عن عائشة (^٢).\n_________\n(^١) \"الطبقات الكبرى\" ٨/ ٤٥٤.\n(^٢) \"تقييد المهمل\" ٢/ ٧٤٠.","vol":"29","page":301},{"text":"قلت: صرح عبد الغني وغيره بسماع أبي وائل من عائشة (^١).\nفائدة:\nأرذل العمر: الهرم الذي ينقص القوة والعقل، والعجوز: المرأة الكبيرة، قال ابن السكيت: ولا تقل عجوزةٌ (^٢)، والجمع عجائز، وعجز.\nوقولها: (ولم أنعم) هو بضم الهمزة؛ لأنه رباعي، يقال: أنعم له، أي: قال له: نعم.\nوقولها: (فما رأيته بعد) .. إلى آخره، يدل على شدة الاعتناء بذلك.\n_________\n(^١) ورد في هامش الأصل: قال العلائي في \"المراسيل\" ص ١٩٧: قال الأثرم: قلت لأبي عبد الله -يعني: أحمد بن حنبل-: أبو وائل سمع من عائشة؟ قال: لا أدري، قد أدخل بينها وبينه مسروق إلى غير شيء، وذكر حديث: \"إذا أنفقت المرأة\".\n(^٢) \"إصلاح المنطق\" ص ٢٩٧.","vol":"29","page":302},{"text":"<span data-type='title' id=toc-3845>٣٨ - باب التَّعَوُّذِ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ</span>\n٦٣٦٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا الْمُعْتَمِرُ قَالَ: سَمِعْتُ أَبِي قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: كَانَ نَبِيُّ اللهِ - ﷺ - يَقُولُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْهَرَمِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ». [انظر: ٢٨٢٣ - مسلم: ٢٧٠٦ - فتح ١١/ ١٧٦]\nذكر فيه حديث أَنَسِ بْنِ مَالِكٍ - ﵁ - يَقُولُ: كَانَ نَبِيُّ اللهِ - ﷺ - يَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ العَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْهَرَمِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ المَحْيَا وَالْمَمَاتِ\". قد سلف الكلام عليه (^١).\n_________\n(^١) سلف برقم (٢٨٢٣) كتاب: الجهاد والسير، باب: ما يتعوذ من الجبن.","vol":"29","page":303},{"text":"<span data-type='title' id=toc-3846>٣٩ - باب التَّعَوُّذِ مِنَ المَأْثَمِ وَالْمَغْرَمِ</span>\n٦٣٦٨ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَمِ، وَالْمَأْثَمِ وَالْمَغْرَمِ، وَمِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ، وَمِنْ شَرِّ فِتْنَةِ الغِنَى، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الفَقْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ، اللَّهُمَّ اغْسِلْ عَنِّي خَطَايَايَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ، وَنَقِّ قَلْبِي مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ، وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ». [انظر: ٨٣٢ - مسلم: ٥٨٩ - فتح ١١/ ١٧٦].\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الكَسَلِ وَالْهَرَمِ، وَالْمَأْثَمِ وَالْمَغْرَمِ، وَمِنْ فِتْنَةِ القَبْرِ وَعَذَابِ القَبْرِ، وَمِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ، وَمِنْ شَرِّ فِتْنَةِ الغِنَى، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الفَقْرِ، وَأَعُوذُ بِكَ مِنْ المَسِيحِ الدَّجَّالِ، اللَّهُمَّ اغْسِلْ عَنِّي خَطَايَايَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ، وَنَقِّ قَلْبِي مِنَ الخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ، وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ المَشْرِقِ وَالْمَغْرِبِ\".\nالشرح:\nالمسيح: بفتح أوله وكسر ثانيه، وكسرهما مشدد السين، فمن شدد فهو ممسوح العين، ومن خفف فهو من المساحة؛ لأنه يمسح الأرض؛ أو لأنه ممسوح العين اليمنى، أي: أعورها، وقال ابن فارس: المسيح الذي أحد شِقَّي وجهه ممسوح، لا عين له، ولا حاجب (^١).\n_________\n(^١) \"المجمل\" ٢/ ٨٣٠ مادة: (مسح).","vol":"29","page":304},{"text":"والدجال من الدجل وهي التغطية؛ لأنه يغطي الأرض بالجمع الكثير، أو لتغطيته الحق بكذبه، أو لأنه يقطع الأرض.\nوذكر \"الثلج والبرد\"؛ لإنقائهما ولبعدهما من مخالطة النجاسة، وذكر التنقية والإبعاد للتأكيد، وقال الداودي: هو مجاز يعني: كما يغسل ماء الثلج وماء البرد ما يصيبه.\nو\"الدنس\": الوسخ، و\"خطاياي\": جمع خطيئة، وأصلها: خطائئ، على وزن فعائل، فلما اجتمعت الهمزتان قلبت الثانية ياء؛ لأن قبلها كسرة ثم استثقلت فقلبت الياء ألفًا ثم قلبت الهمزة الأولى ياء لخفاء ما بين الألفين، وقيل: لما سهل صار مثل هدية وهدايا.\nو\"البرد\" بفتح الباء والراء: حب الغمام، يقال: منه بردت الأرض وبرد بنو فلان (^١).\n_________\n(^١) انظر: \"لسان العرب\" ١/ ٢٤٩، مادة: (برد).","vol":"29","page":305},{"text":"<span data-type='title' id=toc-3847>(٤٠ - باب الاِسْتِعَاذَةِ مِنَ الْجُبْنِ وَالْكَسَلِ</span>\n﴿كُسَالَى﴾ [النساء: ١٤٢]. وكسالى واحد.\n\n٦٣٦٩ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ قَالَ: حَدَّثَنِي عَمْرُو بْنُ أَبِي عَمْرٍو قَالَ: سَمِعْتُ أَنَسًا قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ». [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح ١١/ ١٧٨]\n(وكسالى واحد) يعني: بالضم والفتح، ويجوز كسر اللام، كما في الصحاري، وهو جمع كسلان، يقال: كسل بالكسر فهو كسلان، يقال: وفي \"موارد الصغاني\": الكسالي بالكسر لغة في الكسالى والكسالي. وقرأ: (إلا وهم كسالي) [التوبة: ٥٤]. يحيى والنخعي.\nذكر فيه حديث أنس قَالَ: كَانَ رسول الله - ﷺ - يَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ\". وقد سلف) (^١) (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٥٤٢٥) كتاب: الأطعمة، باب: الحيس.","vol":"29","page":306},{"text":"<span data-type='title' id=toc-3848>٤١ - باب التَّعَوُّذِ مِنَ الْبُخْلِ</span>\nالْبُخْلُ وَالْبَخَلُ وَاحِدٌ، مِثْلُ الحُزْنِ وَالْحَزَنِ.\n\n٦٣٧٠ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنِي غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ - ﵁ - كَانَ يَأْمُرُ بِهَؤُلَاءِ الْخَمْسِ وَيُحَدِّثُهُنَّ عَنِ النَّبِيِّ - ﷺ -: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ البُخْلِ، وَأَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ». [انظر: ٢٨٢٢ - فتح ١١/ ١٧٨]\nذكر فيه حديث سعد بن أبي وقاص - ﵁ - السالف قريبًا (^١).\n_________\n(^١) سلف برقم (٦٣٦٥) باب: التعوذ من عذاب القبر.","vol":"29","page":307},{"text":"<span data-type='title' id=toc-3849>٤٢ - باب التَّعَوُّذِ مِنْ أَرْذَلِ الْعُمُرِ</span>\n﴿أَرَاذِلُنَا﴾ [هود: ٢٧] (سقَاطُنَا) (^١).\n\n٦٣٧١ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يَتَعَوَّذُ يَقُولُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الكَسَلِ، وَأَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ مِنَ الهَرَمِ، وَأَعُوذُ بِكَ مِنَ البُخْلِ». [انظر: ٢٨٢٣ - مسلم: ٢٧٠٦ - فتح ١١/ ١٧٩]\n(سقاط) (^٢): جمع ساقط وهو اللئيم في حسبه ونفسه، يقال: قوم سقطى وسقاط.\nثم ذكر حديث أَنَسٍ: كَانَ - ﷺ - يَتَعَوَّذُ يَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الكَسَلِ، وَأَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ مِنَ الهَرَمِ، وَأَعُوذُ بِكَ مِنَ البُخْلِ\".\nوقد سلف (^٣).\nوجميع أبواب الاستعاذة ما سلف، وما يأتي تدل آثارها على أنه ينبغي سؤال الله والرغبة إليه في كل ما ينزل بالمرء من حاجاته، وأن يعين كل ما يدعو به. ففي ذلك إطالة الرغبة إلى الله، والتضرع إليه، وذلك طاعة الله، وكان - ﵇ - يتعوذ بالله من كل ذلك، ويعينه باسمه، وإن كان الله قد عصمه من كل شر؛ ليلزم نفسه خوف الله وإعظامه؛ وليسن ذلك لأمته، ويعلمهم كيف الاستعاذة من كل شيء.\nوقد روى ثابت البناني، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -:\n_________\n(^١) في (ص ٢): (أسقاطنا).\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٢٨٢٣) كتاب: الجهاد والسير، باب: ما يتعوذ من الجبن.","vol":"29","page":308},{"text":"\"ليسأل أحدكم ربه حاجاته كلها، حتى يسأله شسع نعله إذا انقطع\" (^١)؛ ليستشعر العبد الافتقار إلى ربه في كل أمر، وإن دق، ولا يستحي من سؤاله ذلك.\nفالتعوذ من المحيا والممات دعاء جامع لمعان كثيرة لا تحصى، وكذلك التعوذ من المأثم والمغرم، روي عن عائشة - ﵂ - أن رجلًا قال لرسول الله - ﷺ -: ما أكثر ما تستعيذ من المأثم والمغرم! فقال - ﵇ -: \"إن الرجل إذا غرم حدث فكذب ووعد فأخلف\" (^٢).\nو\"ضلع الدين\": هو الذي لا يجد دينه من حيث يؤديه، وهو مأخوذ من قول العرب: حمل مضلع -أي: ثقيل- ودابة (مضلع) (^٣): لا تقوى على الحمل. عن صاحب \"العين\" (^٤). فمن كان هكذا فلا محالة أنه يوكد ذلك عليه الكذب في حديثه، والخلف في وعده.\nفإن قلت: كيف استعاذ من المغرم، وكيف قال: \"إن الله مع الدائن حتى يقضي دينه ما لم يكن فيه ما يكره الله\"، فيما رواه جعفر بن محمد، عن أبيه، عن عبد الله بن جعفر، وكان عبد الله بن جعفر يقول: اذهب فخذ لي بدين؛ فإني أكره أن أبيت ليلة إلا والله معي، بعد ما سمعت من رسول الله - ﷺ - (^٥).\n_________\n(^١) رواه الترمذي (٣٦٠٤)، وأبو يعلى ٦/ ١٣٠ (٣٤٠٣)، وابن حبان ٣/ ١٤٨ (٨٦٦) والطبراني في \"الأوسط\" ٥/ ٣٧٣ (٥٥٩٥)، والبيهقي في \"الشعب\" ٢/ ٤٠ (١١١٦). قال الترمذي: هذا حديث غريب، وضعفه الألباني في \"الضعيفة\" (١٣٦٢).\n(^٢) سلف برقم (٨٣٢) كتاب: الصلاة، باب: الدعاء قبل السلام، ورواه مسلم برقم (٥٨٩) كتاب: المساجد، باب: ما يستعاذ منه في الصلاة.\n(^٣) في (ص ٢): (مضلعة).\n(^٤) \"العين\" ١/ ٢٨٠ (ضلع).\n(^٥) رواه ابن ماجه (٢٤٠٩)، والدارمي ٣/ ١٦٩٠ (٢٦٣٧)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٢٠٤، والبيهقي في \"السنن الكبرى\" ٥/ ٣٥٥، وصححه الألباني في =","vol":"29","page":309},{"text":"قلت: كلاهما صحيح، ولا تناقض بينهما، فالثاني في المستدين الذي ينوي قضاء دينه، وعنده في الأغلب ما يقضيه، فالله في عونه على قضائه، والأول الذي استدان على ثلاثة أوجه: إما فيما يكرهه الله، ثم يجد سبيلًا إلى قضائه، فحق على الله أن يؤديه، أو فيما لا يكرهه، ولكن لا وجه عنده لقضائه إن طالبه به صاحبه، فهو معرض لهلاك أموال الناس، ومتلف لها، أو نوى ترك القضاء وعزم على الجحد فهو عاصٍ لربه وظالم لنفسه -نبه عليه الطبري- فكل هؤلاء في القضاء مخلفون، وفي حديثهم كاذبون، فكان معلومًا بذلك أن الحال التي كره فيها - ﵇ - الدين غير الحال التي ترخَّص لنفسه فيها، وذلك أنه مات ودرعه مرهونة عند يهودي بعشرين صاعًا من شعير.\nوأما فتنة الغنى فيخشى منها بطر المال وما يئول من عواقب الإسراف في إنفاقه وبذله فيما لا ينبغي، ومنع حقوق الله فيه، ففتنة الغنى متشعبة إلى ما لا يحصى عده، وكذلك فتنة الفقر يخشى منها قلة الصبر على الإقلال والتسخط له وتزيين الشيطان للمرء حال الغنى، وما يئول من عاقبة ذلك لضعف البشرية.\nوكذلك الاستعاذة من العجز والكسل؛ لأنهما يمنعان العبد من أداء حقوق الله تعالى وحقوق نفسه وأهله، وتضييع النظر في أمر معاده وأمر دنياه، وقد أمر المؤمنين بالاجتهاد في العمل، والإجمال في الطلب، وألا يكون عالة ولا عيالًا على غيره ما متع بصحة جوارحه وعقله.\nوكذلك الجبن مهانة في النفس وذلة، ولا ينبغي للمؤمن أن يكون\n_________\n= \"صحيح سنن ابن ماجه\" (١٩٥٣).\nورواه البزار ٦/ ٢٠٢ (٢٢٤٣)، والحاكم ٢/ ٢٣ دون قول جعفر. قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه.","vol":"29","page":310},{"text":"ذليلًا، بالإيمان ولزوم طاعة الله التي تؤدي إلى النعيم المقيم، فينبغي للمؤمن أن يكثر التعوذ من ذلك.\n\"والهرم\": هو أرذل العمر الذي ينتهي بصاحبه إلى الخرف وذهاب العقل، فيعود العالم جاهلًا، ويصير إلى حال من لا ميز له، ولا يقدر على أداء ما يلزمه من حقوق الله وحاجة نفسه، ومثل هذا خشي- عمر - ﵁ - حين قال لما كبر ما سلف، وكان سنه حنيئذٍ -كما قال مالك- ستين سنة، وقيل: خمسة وخمسين. فخشي زيادة الضعف فيضيع مما قلده الله شيئًا، ومن متعه الله بصحته لم يزده طول العمر إلا خيرًا يستكثر من الحسنات ويستغيث من السيئات.\nوكذلك الهم والحزن لا ينبغي للمؤمن أن يكون مهمومًا بشيء من أمور الدنيا، فإن الله قد قدر الأمور وأحكمها، وقدر الأرزاق، فلا يجلب الهم للعبد في الدنيا خيرًا، ولا يأتيه بما لم يقدر له، وفي طول الهم قلة الرضا بقدر الله، وسخطه على ربه، وقد كان عمر بن عبد العزيز يقول: اللهم رضني بالقضاء، وحبب إلى القدر، حتى لا أحب تقديم ما أخرت، ولا تأخير ما قدمت.\nومن آمن بالقدر فلا ينبغي له أن يهتم على شيء فاته من الدنيا ولا يتهم ربه، فيما قضى له الخيرة، وإنما ينبغي للعبد الاهتمام بأمر الآخرة، ويفكر في معاده وعرضه على ربه، وكيف ينجو من سؤاله عن الفتيل والنقير والقطمير؛ ولذلك قال - ﵇ -: \"لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا\" (^١) فههنا يحسن الهم والبكاء، وغلبة الرجال أشد\n_________\n(^١) سلف برقم (٤٦٢١) كتاب: التفسير، باب: قوله ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١].","vol":"29","page":311},{"text":"من الموت؛ لأن المغلوب يصير كالعبد من غلبة قهره، وكذلك البخل استعاذ منه؛ لقوله تعالى: ﴿وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾ [الحشر: ٩]، وقال - ﵇ -: \"وأي داء أدوى من البخل\" (^١) ومعنى ذلك: أن البخيل يمنع حقوق الله وحقوق الآدميين ويمنع معروفه ورفده، ويسيء عشرة أهله وأقاربه.\nفإن قلت: قد دعا - ﵇ - بالمفصلات والجوامع، وكان السلف يستحبون الدعاء إلى الله بالجوامع كنحو الرغبة والخوف والعفو والعافية والمعافاة في الدنيا والآخرة، اكتفاء منه بعلم الله بموضع حاجتهم ومبلغًا؟\nقيل: لكل نوع من ذلك حالة يختار العمل به فيها على الآخر، فالجوامع تحتاج في حال الحاجة إلى الإيجاز والاقتصاد، والمفصلات بالأسماء والصفات في حالة الحاجة إلى إدامة الرغبة إلى من بيده مفاتيح خزائن السموات والأرض؛ استفتاحًا بذلك مغاليقها، وقد دعا - ﵇ - بكل ذلك في مواضعه.\n_________\n(^١) رواه البخاري في \"الأدب المفرد\" (٢٩٦) من حديث جابر، وصححه الألباني، ورواه الحاكم في \"المستدرك\" ٣/ ٢١٩ من حديث أبي هريرة، وقال: صحيح على شرط مسلم ولم يخرجاه.","vol":"29","page":312},{"text":"<span data-type='title' id=toc-3850>٤٣ - باب الدُّعَاءِ بِرَفْعِ الوَبَاءِ وَالْوَجَعِ</span>\n٦٣٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «اللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَةَ كَمَا حَبَّبْتَ إِلَيْنَا مَكَّةَ أَوْ أَشَدَّ، وَانْقُلْ حُمَّاهَا إِلَى الْجُحْفَةِ، اللَّهُمَّ بَارِكْ لَنَا فِي مُدِّنَا وَصَاعِنَا». [انظر: ١٨٨٩ - مسلم: ١٣٧٦ - فتح ١١/ ١٧٩]\n\n٦٣٧٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ عَامِرِ بْنِ سَعْدٍ، أَنَّ أَبَاهُ قَالَ: عَادَنِي رَسُولُ اللهِ - ﷺ - فِي حَجَّةِ الْوَدَاعِ مِنْ شَكْوَى أَشْفَيْتُ مِنْهَا عَلَى الْمَوْتِ، فَقُلْتُ: يَا رَسُولَ اللهِ، بَلَغَ بِي مَا تَرَى مِنَ الْوَجَعِ، وَأَنَا ذُو مَالٍ، وَلَا يَرِثُنِي إِلاَّ ابْنَةٌ لِي وَاحِدَةٌ، أَفَأَتَصَدَّقُ بِثُلُثَيْ مَالِي؟ قَالَ: «لَا». قُلْتُ: فَبِشَطْرِهِ؟ قَالَ: «الثُّلُثُ كَثِيرٌ، إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلاَّ أُجِرْتَ، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِكَ». قُلْتُ: أَأُخَلَّفُ بَعْدَ أَصْحَابِي؟ قَالَ: «إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلًا تَبْتَغِي بِهِ وَجْهَ اللهِ إِلاَّ ازْدَدْتَ دَرَجَةً وَرِفْعَةً، وَلَعَلَّكَ تُخَلَّفُ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ، اللَّهُمَّ أَمْضِ لأَصْحَابِي هِجْرَتَهُمْ، وَلَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ، لَكِنِ الْبَائِسُ سَعْدُ ابْنُ خَوْلَةَ». قَالَ سَعْدٌ: رَثَى لَهُ النَّبِيُّ - ﷺ - مِنْ أَنْ تُوُفِّيَ بِمَكَّةَ. [انظر: ٥٦ - مسلم: ١٦٢٨ - فتح ١١/ ١٧٩]\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: \"اللَّهُمَّ حَبِّبْ إِلَيْنَا المَدِينَةَ كَمَا حَبَّبْتَ إِلَيْنَا مَكَّةَ أَوْ أَشَدَّ، وَانْقُلْ حُمَّاهَا إِلَى الجُحْفَةِ، اللَّهُمَّ بَارِكْ لَنَا فِي مُدِّنَا وَصَاعِنَا\".\nوحديث سعد: عَادَنِي رَسُولُ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ مِنْ شَكْوى أَشْفَيْتُ مِنْهُ عَلَى المَوْتِ، فَقُلْتُ: يَا رَسُولَ اللهِ، بَلَغَ بِي مَا تَرى مِنَ الوَجَعِ، وَأَنَا ذُو مَالٍ .. الحديث.","vol":"29","page":313},{"text":"وقد سلف غير مرة (^١)، ولم يذكر هنا دعاءه له برفع الوجع، وسلف في المرض في باب: دعاء العائد للمريض، وقال فيه: \"اللهم اشف سعدًا\" (^٢).\nوفي دعائه - ﵇ - برفع الوباء والوجع رد على من زعم أن الولي لا يكره شيئًا مما قضى الله عليه، ولا يسأله كشفه عنه، ومن فعل ذلك لم تصح له ولاية الله، ولا خفاء بسقوط هذا؛ لأنه - ﵇ - قال: \"اللهم حبب إلينا المدينة وانقل حماها\" فدعا بنقلها عن المدينة ومن فيها، وهو داخل في تلك الدعوة، ولا توكل أحد يبلغ توكله، فلا معنى لقولهم، وقد سلف مستقصى في الحج (^٣).\nفصل:\nالوباء: مهموز يمد ويقصر، فجمع المقصور: أوباء. والممدود: أوبئة. ولما دعابنقلها إلى الجحفة لم تزل من يومئذٍ أكثر بلاد الله حمى، وأنه يتقى شرب الماء من عينها التي يقال لها: عين حم، وَقلَّ من شرب منها إلا حُمَّ.\n_________\n(^١) سلف برقم (٥٦) كتاب: الإيمان، باب: ما جاء أن الأعمال بالنية والحسبة، وبرقم (١٢٩٥) كتاب: الجنائز، باب: رثاء النبي - ﷺ - سعد بن خولة، وبرقم (٢٧٤٢) كتاب: الوصايا، باب: أن يترك ورثته أغنياء خير من أن يتكففوا الناس، وبرقم (٢٧٤٤) باب: الوصية بالثلث، وبرقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ -: \"اللهم أمض لأصحابي هجرتهم\"، وبرقم (٤٤٠٩) كتاب: المغازي، باب: حجة الوداع، وبرقم (٥٣٥٤) كتاب: النفقات، باب: فضل النفقة على الأهل، وبرقم (٥٦٦٨) كتاب: المرضى، باب: ما رخص المريض أن يقول: إني وجع، أو وارأساه، أو اشتد بي الوجع.\n(^٢) سلف معلقًا قبل حديث رقم (٥٦٧٥).\n(^٣) سلف برقم (١٨٨٩) باب: كراهية النبي أن تعرى المدينة.","vol":"29","page":314},{"text":"وقيل: إن أهل الجحفة كانوا مشركين يوم دعا بنقل الحمى إليهم.\nفصل:\nوقوله: (في حجة الوداع) هو الصواب، وغلط (ابن عيينة) (^١) حيث قال: كان ذلك يوم الفتح. (وأشفيت): قاربت الموت.\nوقوله: (بلغ بي من الوجع ما ترى)، ولم ينكره عليه، ففيه ذكر المرء لما نزل به إذا لم يرد الشكوى، وكان ترجى بركة دعائه، وقد قال - ﵇ -: \"وا رأساه\" (^٢) وقال أيوب - ﵇ -: ﴿مَسَّنِيَ الضُّرُّ﴾ [الأنبياء: ٨٣].\nوقوله: (أفأتصدق بثلثي مالي؟ قال: \"لا\") احتج به أهل الظاهر أن من أوصى بأكثر من ثلثه لا يجوز، وإن أجازه الوارث. قالوا: ولم يقل: إن أجاز ورثتك جاز (^٣).\nوقوله: (\"الثلت كثير\") وقال ابن عباس: لو غض الناس من الثلث إلى الربع فإن رسول الله - ﷺ - قال: \"الثلث والثلث كثير\" (^٤) وبه قال سحنون، وقال جماعة: الخمس (^٥).\n(والعالة): الفقراء، أو الفاقة، والمعنى: ذوي فاقة، و\"يتكففون\": يسألون بأكفهم. وقوله: (أخلف بعد أصحابي؟) قيل معناه: بمكة، يبقى بعدهم لما به من الوجع. وقيل: لما قال له: \"لن تنفق نفقة\" فهم عنه أنه\n_________\n(^١) في الأصل: أبو عبيد. والمثبت من (ص ٢).\n(^٢) سلف برقم (٥٦٦٦) كتاب: المرضى، باب: ما رخص المريض أن يقول: إني وجع، أو وارأساه، أو اشتدَّ بي الوجع.\n(^٣) انظر: \"المحلى\" ٩/ ٣١٧.\n(^٤) سلف برقم (٢٧٤٣) كتاب: الوصايا، باب: الوصية بالثلث، ولمسلم برقم (١٦٢٩) كتاب: الوصية، باب: الوصية بالثلث.\n(^٥) انظر: \"التمهيد\" ٨/ ٣٨٣ - ٣٨٤.","vol":"29","page":315},{"text":"لا يموت من مرضه، فأجابه وهو: \"إنك لن تخلَّف\" إلى آخره.\nوقوله: (\"حتى ينتفع بك أقوام ويضر بك آخرون\") قيل: هم من قتلوهم إذ لم يسلموا. وقيل: إن عبيد الله أَمَّر عمر بن سعد ولده على الجيش الذين لقوا الحسين فقتلوه بأرض كربلاء.\nوقوله: (\"لكن البائس سعد بن خولة\") قيل: هو مرفوع. وقيل: من قول الراوي.\nوالبائس: من أصابه البؤس.\nوقول سعد: رثى له رسول الله - ﷺ - أن مات بمكة، كذا هو هنا مبين أنه من قول سعد، وقالت جماعة: هو من قول الزهري.\nوقد قال ابن مزين: إنما رثى له أنه أسلم وأقام بمكة ولم يهاجر، وأنكر ذلك عليه؛ لأنه معدود عند أهل (الحديث) (^١) فيمن شهد بدرًا، كما ذكره البخاري وغيره.\nواختلفوا متى رجع إلى مكة؟ فقيل: مات بها في حجة الوداع، وإنما رثى له؟ لأنه قال: \"كل من يهاجر من بلده يكون له ثواب الهجرة من الأرض التي هاجر منها إلى الأرض التي هاجر إليها إلى يوم القيامة\" فحرم ذلك لما مات بمكة.\nوقيل: رجع إلى مكة بعد شهوده بدرًا.\nوفي البخاري فيما سلف: \"يرحم الله ابن عفراء\" (^٢). قيل: هذا هو الذي رثى له رسول الله - ﷺ -.\n_________\n(^١) في (ص ٢): الصحيح.\n(^٢) سلف برقم (٢٧٤٢) كتاب: الوصايا، باب: أن يترك ورثته أغنياء خير من أن يتكففوا الناس.","vol":"29","page":316},{"text":"وقال الداودي: لم يكن للمهاجرين الأولين أن يقيموا بمكة حياة رسول الله - ﷺ - إلا ثلاثة أيام بعد الصدر، فدلَّ ذلك أن سعد بن خولة توفي قبل تلك الحجة. وقد أطال المقام بها بغير عذر، ولو كان له عذر لم يأثم؛ لأنه قال حين قيل له: إن صفية حاضت: \"أحابستنا هي؟ \" (^١) وليس تلك الحجة حجة الوداع. ومات سعد بن خولة، وكان بدريًّا، وإنما أقام أكثر مما أبيح له من المقام. قال: وقد تحتمل هذِه اللفظة أن يقولها رسول الله - ﷺ - ثم يحج بعد ذلك، فقرنها المحدث بهذا الحديث؛ لأنها من تكملته. انتهى كلامه.\nوالمعروف أنه لم يحج بعد أن هاجر إلا حجة واحدة، حجة الوداع.\n_________\n(^١) سلف برقم (١٧٥٧) كتاب: الحج، باب: إذا حاضت المرأة بعدما أفاضت ولمسلم برقم (١٢١١) بعد حديث رقم (١٣٢٨) كتاب: الحج، باب: وجوب طواف الوداع وسقوطه عند الحائض.","vol":"29","page":317},{"text":"<span data-type='title' id=toc-3851>٤٤ - باب الاِسْتِعَاذَةِ مِنْ: أَرْذَلِ الْعُمُرِ، وَمِنْ فِتْنَةِ الدُّنْيَا، وَفِتْنَةِ النَّارِ</span>\n٦٣٧٤ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا الْحُسَيْنُ، عَنْ زَائِدَةَ، عَنْ عَبْدِ الْمَلِكِ، عَنْ مُصْعَبٍ، عَنْ أَبِيهِ قَالَ: تَعَوَّذُوا بِكَلِمَاتٍ كَانَ النَّبِيُّ - ﷺ - يَتَعَوَّذُ بِهِنَّ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُبْنِ، وَأَعُوذُ بِكَ مِنَ الْبُخْلِ، وَأَعُوذُ بِكَ مِنْ أَنْ أُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا وَعَذَابِ الْقَبْرِ». [انظر: ٢٨٢٢ - فتح ١١/ ١٨١]\n\n٦٣٧٥ - حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الكَسَلِ وَالْهَرَمِ، وَالْمَغْرَمِ وَالْمَأْثَمِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ النَّارِ وَفِتْنَةِ النَّارِ وَعَذَابِ الْقَبْرِ، وَشَرِّ فِتْنَةِ الغِنَى، وَشَرِّ فِتْنَةِ الفَقْرِ، وَمِنْ شَرِّ فِتْنَةِ المَسِيحِ الدَّجَّالِ، اللَّهُمَّ اغْسِلْ خَطَايَايَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ، وَنَقِّ قَلْبِي مِنَ الْخَطَايَا، كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ، وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ». [انظر: ٨٣٢ - مسلم: ٥٨٩ - فتح ١١/ ١٨١]\nذكر فيه حديث مُصْعَبٍ، عَنْ أَبِيهِ قَالَ: تَعَوَّذُوا بِكَلِمَاتٍ كَانَ النَّبِيُّ - ﷺ - يَتَعَوَّذُ بِهِنَّ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ مِنَ البُخْلِ، وَأَعُوذُ بِكَ مِنْ أَنْ أُرَدَّ إِلَى أَرْذَلِ العُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا وَعَذَابِ القَبْرِ\".\nوحديث عَائِشَةَ - ﵂ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: \"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الكَسَلِ وَالْهَرَمِ، وَالمَغْرَمِ وَالْمَأْثَمِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ النَّارِ وَفِتْنَةِ النَّارِ وفتنة القبر وَعَذَابِ القَبْرِ، وَشَرِّ فِتْنَةِ الغِنَى، وَشَرِّ فِتْنَةِ الفَقْرِ، وَمِنْ شَرِّ فِتْنَةِ المَسِيحِ الدَّجَّالِ، اللَّهُمَّ اغْسِلْ خَطَايَاي .. الحديث وقد سلف (^١). ثم قال:\n_________\n(^١) سلف برقم (٨٣٢) كتاب: الصلاة، باب: الدعاء قبل السلام.","vol":"29","page":318},{"text":"<span data-type='title' id=toc-3852>٤٥ - باب الاسْتِعَاذَةِ مِنْ فِتْنَةِ الغِنَى</span>\n٦٣٧٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا سَلاَّمُ بْنُ أَبِي مُطِيعٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ خَالَتِهِ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَتَعَوَّذُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ فِتْنَةِ النَّارِ وَمِنْ عَذَابِ النَّارِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْغِنَى، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْفَقْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ». [انظر ٨٣٢ - مسلم: ٥٨٧، ٥٨٩ - فتح ١١/ ١٨١]\nوذكر فيه حديث عائشة - ﵂ - المذكور بلفظ: \"أَعُوذُ بِكَ مِنْ عذاب النَّارِ\". وكذا ما بعده.\nثم ترجم (عليه) (^١):\n_________\n(^١) في (ص ٢): له.","vol":"29","page":319},{"text":"<span data-type='title' id=toc-3853>٤٦ - باب التَّعَوُّذِ مِنْ (فِتْنَةِ) (^١) الفَقْرِ</span>\n٦٣٧٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ، وَفِتْنَةِ القَبْرِ وَعَذَابِ القَبْرِ، وَشَرِّ فِتْنَةِ الغِنَى، وَشَرِّ فِتْنَةِ الفَقْرِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ فِتْنَةِ المَسِيحِ الدَّجَّالِ، اللَّهُمَّ اغْسِلْ قَلْبِي بِمَاءِ الثَّلْجِ وَالْبَرَدِ، وَنَقِّ قَلْبِي مِنَ الخَطَايَا، كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ، وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ المَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْمَأْثَمِ وَالْمَغْرَمِ». [انظر: ٨٣٢ - مسلم: ٥٨٩ - فتح ١١/ ١٨١]\nوساقه فيه أيضًا، وفي آخره: \"اللهم إني أعوذ بك من الكسل والمأثم والمغرم\".\n_________\n(^١) من (ص ٢).","vol":"29","page":320},{"text":"<span data-type='title' id=toc-3854>٤٧ - باب الدُّعَاءِ بِكَثْرَةِ الْمَالِ مَعَ البَرَكَةِ</span>\n٦٣٧٨، ٦٣٧٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسٍ، عَنْ أُمِّ سُلَيْمٍ أَنَّهَا قَالَتْ: يَا رَسُولَ اللهِ، أَنَسٌ خَادِمُكَ ادْعُ اللهَ لَهُ: قَالَ: «اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ».\nوَعَنْ هِشَامِ بْنِ زَيْدٍ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ مِثْلَهُ. [انظر: ١٩٨٢ - مسلم: ٢٤٨٠ - فتح ١١/ ١٨٢]\nساق فيه حديث أَنَسٍ - ﵁ -. وقد أسلفناه (^١).\nثم ترجم له:\n_________\n(^١) سلف برقم (١٩٨٢) كتاب: الصوم، باب: من زار قومًا فلم يفطر عندهم.","vol":"29","page":321},{"text":"<span data-type='title' id=toc-3855>باب الدُّعَاءِ بِكَثْرَةِ الوَلَدِ مَعَ البَرَكَةِ</span>\n٦٣٨٠، ٦٣٨١ - حَدَّثَنَا أَبُو زَيْدٍ سَعِيدُ بْنُ الرَّبِيعِ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - قَالَ: قَالَتْ أُمُّ سُلَيْمٍ: أَنَسٌ خَادِمُكَ. قَالَ: «اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَبَارِكْ لَهُ فِيمَا أَعْطَيْتَهُ». [انظر: ١٩٨٢ - مسلم: ٢٤٨٠ - فتح ١١/ ١٨٣]\nفراجعه.","vol":"29","page":322},{"text":"<span data-type='title' id=toc-3856>٤٨ - باب الدُّعَاءِ عِنْدَ الاسْتِخَارَةِ</span>\n٦٣٨٢ - حَدَّثَنَا مُطَرِّفُ بْنُ عَبْدِ اللهِ أَبُو مُصْعَبٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الْمَوَالِ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرٍ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يُعَلِّمُنَا الاسْتِخَارَةَ فِي الأُمُورِ كُلِّهَا كَالسُّورَةِ مِنَ الْقُرْآنِ: «إِذَا هَمَّ بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ، ثُمَّ يَقُولُ: اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلاَّمُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي -أَوْ قَالَ: عَاجِلِ أَمْرِي وَآجِلِهِ- فَاقْدُرْهُ لِي، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي -أَوْ قَالَ: فِي عَاجِلِ أَمْرِي وَآجِلِهِ- فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ، وَاقْدُرْ لِىَ الْخَيْرَ حَيْثُ كَانَ، ثُمَّ رَضِّنِي بِهِ. وَيُسَمِّي حَاجَتَهُ». [انظر: ١١٦٢ - فتح ١١/ ١٨٣]\nذكر فيه حديث جَابِرٍ - ﵁ -: كَانَ النَّبِيُّ - ﷺ - يُعَلِّمُنَا الاسْتِخَارَةَ فِي الأُمُورِ كُلِّهَا كَما يعلمنا السُّورَة مِنَ القُرْآنِ: \"إِذَا هَمَّ أحدكم بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ، ثُمَّ يَقُولُ: اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ العَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هذا الأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي -أَوْ قَالَ: فِي عَاجِلِ أَمْرِي وَآجِلِهِ- فَاقْدُرْهُ لِي، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هذا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي -أَوْ قَالَ: فِي عَاجِلِ أَمْرِي وَآجِلِهِ- فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ، وَاقْدُرْ لِيَ الخَيْرَ حَيْثُ كَانَ، ثُمَّ رَضِّنِي بِهِ. وَيُسَمِّي حَاجَتَهُ\".\nالشرح:\nمعنى: \"اقدر لي الخير\": يسره، يقال: يقدر له الشيء، أي: يهيأ.","vol":"29","page":323},{"text":"قال الداودي: الخيرة من الاستخارة، بفتح الخاء والياء. والخيرة -بسكون الياء- الموت. وفي \"الصحاح\": الخيرة: الاسم من قولك: خار الله لك في هذا الأمر. والخِيَرَة مثل العِنَبَة: الاسم من قوله: اختاره الله، يقال: محمد خيرة الله في خلقه، وخيرة الله أيضًا بالتسكين (^١).\nوفقه هذا الحديث: أنه يجب على (المؤمن) (^٢) رد الأمور كلها إلى الله، وصرف أزمتها والتبرؤ من الحول والقوة إليه، وينبغي له ألا يروم شيئًا من دقيق الأمور وجليلها حتى يستخير الله تعالى فيه، ويسأله أن يحمله فيه على الخير ويصرف عنه الشر، إذعانًا بالافتقار إليه في كل أمر والتزامًا بالذلة والعبودية له، وتبركًا باتباع سنة نبيه في الاستخارة، ولذلك كان - ﵇ - يعلمهم هذا الدعاء كما يعلمهم السورة من القرآن؛ لشدة حاجتهم إلى الاستخارة في الحاجات كلها كشدة حاجتهم إلى القراءة في كل الصلوات.\nوفيه: حجة على القدرية الذين يزعمون أن الله تعالى لا يخلق الشر، تعالى الله عما يفترون، وقد أبان - ﵇ - في هذا الحديث أن الله تعالى هو المالك للشر والخالق له؛ إذ هو المدعو لصرفه عن العبد، ومحال أن يسأله العبد أن يصرف عنه ما يملكه العبد من نفسه وما يقدر على اختراعه دون تقدير الله عليه، وسيأتي أيضًا في كتاب القدر.\n_________\n(^١) \"الصحاح\" ٢/ ٦٥٢.\n(^٢) ساقطة من الأصل.","vol":"29","page":324},{"text":"<span data-type='title' id=toc-3857>٤٩ - باب (الدُّعَاءِ عِنْدَ الوُضُوءِ)</span> (^١)\n٦٣٨٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: دَعَا النَّبِيُّ - ﷺ - بِمَاءٍ فَتَوَضَّأَ، ثُمَّ رَفَعَ يَدَيْهِ فَقَالَ: «اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ». وَرَأَيْتُ بَيَاضَ إِبْطَيْهِ، فَقَالَ: «اللَّهُمَّ اجْعَلْهُ يَوْمَ الْقِيَامَةِ فَوْقَ كَثِيرٍ مِنْ خَلْقِكَ مِنَ النَّاسِ».\n[انظر: ٢٨٨٤ - مسلم: ٢٤٩٨ - فتح ١١/ ١٨٧]\nذكر فيه حديث أَبِي مُوسَى - ﵁ - قَالَ: دَعَا النَّبِيُّ - ﷺ - بِمَاءٍ فَتَوَضَّأَ، ثُمَّ رَفَعَ يَدَيْهِ فَقَالَ: \"اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ\". وَرَأَيْتُ بَيَاضَ إِبْطَيْهِ، فَقَالَ: \"اللَّهُمَّ اجْعَلْهُ يَوْمَ القِيَامَةِ فَوْقَ كَثِيرٍ مِنَ النَّاسِ\".\nالشرح:\nفيه: استعمال الوضوء عند الدعاء وعند ذكر الله -﷿-.\nوذلك أن كمال أحوال الداعي والذاكر وما يرجى له به الإجابة؛ لتعظيمه الله وتنزيهه له حين لم يذكره إلا على طهارة.\nولهذا المعنى تيمم - ﵇ - بالجدار عند بئر جمل حين سلم عليه الرجل، وكذلك رد السلام عليه على تيمم (^٢)، ولم يكن له سبيل إلى الوضوء بالماء.\nوعلى هذا مضى - ﵇ -، ومضى سلف الأمة.\nوكانوا لا يفارقون حال الطهارة ما قدروا؛ لكثرة ذكرهم الله -﷿- وكثرة تنفلهم.\n_________\n(^١) في الأصول: الوضوء عند الدعاء، والمثبت من اليونينية ٨/ ٨١.\n(^٢) سلف برقم (٣٣٧)، ورواه مسلم (٣٦٩).","vol":"29","page":325},{"text":"وقد روي عن ابن عباس - ﵄ - أنه - ﵇ - كان يبول ويتيمم، فأقول: إن الماء قريب. فيقول: \"لعلي لا أبلغه\" (^١).\nوفيه: حجة لمن استحب رفع اليدين في الدعاء، وقد سلف ذلك قبل هذا.\n_________\n(^١) رواه أحمد ١/ ٢٨٨، وابن المبارك في \"الزهد\" (٢٩٢)، والطبراني في \"الكبير\" ١٢/ ٢٣٨ من طريق ابن لهيعة عن ابن هبيرة عن الأعرج عن حَنَش عن ابن عباس مرفوعًا، قال الهيثمي في \"المجمع\" ١/ ٢٦٣: فيه: ابن لهيعة وهو ضعيف.","vol":"29","page":326},{"text":"<span data-type='title' id=toc-3858>٥٠ - باب الدُّعَاءِ إِذَا عَلَا عَقَبَةً</span>\n٦٣٨٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي عُثْمَانَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَكُنَّا إِذَا عَلَوْنَا كَبَّرْنَا، فَقَالَ النَّبِيُّ - ﷺ -: «أَيُّهَا النَّاسُ، ارْبَعُوا عَلَى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا، وَلَكِنْ تَدْعُونَ سَمِيعًا بَصِيرًا». ثُمَّ أَتَى عَلَيَّ وَأَنَا أَقُولُ فِي نَفْسِي: لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ. فَقَالَ: «يَا عَبْدَ اللهِ بْنَ قَيْسٍ، قُلْ: لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ. فَإِنَّهَا كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ». أَوْ قَالَ: «أَلَا أَدُلُّكَ عَلَى كَلِمَةٍ هِيَ كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ؟ لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ». [انظر: ٢٩٩٢ - مسلم: ٢٧٠٤ - فتح ١١/ ١٨٧]\nذكر فيه حديث أَبِي مُوسَى - ﵁ - قَالَ: كُنَّا مَعَ رسول الله - ﷺ - فِي سَفَرٍ، فَكُنَّا إِذَا عَلَوْنَا كَبَّرْنَا .. الحديث. سلف في الجهاد (^١).\nومعنى: \"اربعوا على أنفسكم\": أرفقوا، قال ابن السكيت: ربع الرجل يربع إذا وقف وتحبس (^٢). ومنه قولهم: اربع على نفسك، أي: أرفق بنفسك.\n_________\n(^١) سلف برقم (٢٩٩٢) كتاب: الجهاد والسير، باب: ما يكره من رفع الصوت في التكبير.\n(^٢) \"إصلاح المنطق\" ص ٣٦٢.","vol":"29","page":327},{"text":"<span data-type='title' id=toc-3859>٥١ - باب الدُّعَاءِ إِذَا هَبَطَ وَادِيًا</span>\nفِيهِ حَدِيثُ جَابِرٍ - ﵁ -.\nيعني: المذكور عنده مسندًا في كتاب: (الصلاة) (^١).\n_________\n(^١) كذا بالأصل وقد تبين بعد البحث أنها محرفة عن (الجهاد)، انظر: \"فتح الباري\" ١١/ ١٨٨.\nوتمام تخريجه. كتاب: الجهاد، برقم (٢٩٩٣)، باب: التسبيح إذا هبط واديًا.","vol":"29","page":328},{"text":"<span data-type='title' id=toc-3860>٥٢ - باب الدُّعَاءِ إِذَا أَرَادَ سَفَرًا أَوْ رَجَعَ</span>\n٦٣٨٥ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ إِذَا قَفَلَ مِنْ غَزْوٍ أَوْ حَجٍّ أَوْ عُمْرَةٍ يُكَبِّرُ عَلَى كُلِّ شَرَفٍ مِنَ الأَرْضِ ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ يَقُولُ: «لَا إِلَهَ إِلاَّ اللهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهْوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، آيِبُونَ تَائِبُونَ عَابِدُونَ، لِرَبِّنَا حَامِدُونَ، صَدَقَ اللهُ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ». [انظر: ١٧٩٧ - مسلم: ١٣٤٤ - فتح ١١/ ١٨٨]\nفيه عن يحيى بن أبي إسحاق، عن أنس - ﵁ -.\nيريد بذلك ما أسنده في الجهاد في باب: ما يقول إذا رجع من الغزو (^١).\nثم ساق عن ابن عُمَرَ - ﵄ - أنه - ﵇ - كَانَ إِذَا قَفَلَ مِنْ غَزْوٍ أَوْ حَجٍّ أَوْ عُمْرَةٍ يُكَبِّرُ عَلَى كُلِّ شَرَفٍ مِنَ الأَرْضِ ثَلَاثَ تَكْبِيرَاتٍ .. الحديث.\nوقد سلف فيه أيضًا، فراجعه (^٢).\n_________\n(^١) سلف برقم (٣٠٨٦).\n(^٢) سلف برقم (٣٠٨٤).","vol":"29","page":329},{"text":"<span data-type='title' id=toc-3861>٥٣ - باب الدُّعَاءِ لِلْمُتَزَوِّجِ</span>\n٦٣٨٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: رَأَى النَّبِيُّ - ﷺ - عَلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَثَرَ صُفْرَةٍ فَقَالَ: «مَهْيَمْ؟». أَوْ: «مَهْ؟» -قَالَ: تَزَوَّجْتُ امْرَأَةً عَلَى وَزْنِ نَوَاةٍ مِنْ ذَهَبٍ. فَقَالَ: «بَارَكَ اللهُ لَكَ، أَوْلِمْ وَلَوْ بِشَاةٍ». [انظر: ٢٠٤٩ - مسلم: ١٤٢٧ - فتح ١١/ ١٩٠]\n\n٦٣٨٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ جَابِرٍ - ﵁ - قَالَ: هَلَكَ أَبِي وَتَرَكَ سَبْعَ -أَوْ تِسْعَ- بَنَاتٍ، فَتَزَوَّجْتُ امْرَأَةً. فَقَالَ النَّبِيُّ - ﷺ -: «تَزَوَّجْتَ يَا جَابِرُ؟». قُلْتُ: نَعَمْ. قَالَ: «بِكْرًا أَمْ ثَيِّبًا؟». قُلْتُ: ثَيِّبًا. قَالَ: «هَلاَّ جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ\". أَوْ \"تُضَاحِكُهَا وَتُضَاحِكُكَ». قُلْتُ: هَلَكَ أَبِي فَتَرَكَ سَبْعَ -أَوْ تِسْعَ- بَنَاتٍ، فَكَرِهْتُ أَنْ أَجِيئَهُنَّ بِمِثْلِهِنَّ، فَتَزَوَّجْتُ امْرَأَةً تَقُومُ عَلَيْهِنَّ. قَالَ: «فَبَارَكَ اللهُ عَلَيْكَ». لَمْ يَقُلِ ابْنُ عُيَيْنَةَ وَمُحَمَّدُ بْنُ مُسْلِمٍ، عَنْ عَمْرٍو: «بَارَكَ اللهُ عَلَيْكَ». [انظر: ٤٤٣ - مسلم: ٧١٥ - فتح ١١/ ١٩٠]\nذكر فيه حديث أَنَسٍ - ﵁ - رَأى النَّبِيُّ - ﷺ - عَلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَثَرَ صُفْرَةٍ فَقَالَ: \"مَهْيَمْ؟ \" -أَوْ: \"مَهْ؟ \"-قَالَ: تَزَوَّجْتُ امْرَأَةً عَلَى وَزْنِ نَوَاةٍ مِنْ ذَهَبٍ. فَقَالَ: \"بَارَكَ اللهُ لَكَ، أَوْ لِمْ وَلَوْ بِشَاةٍ\".\nسلف في النكاح (^١).\nثم قال: حدثنا أَبُو النُّعْمَانِ، ثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ جَابِرٍ - ﵁ - قَالَ: هَلَكَ أَبِي وَتَرَكَ سَبْعَ بنات -أَوْ تِسْعَ بَنَاتٍ- فَتَزَوَّجْتُ امْرَأَةً. فَقَالَ - ﵇ -: \"تَزَوَّجْتَ .. \" الحديث.\nثم قال: لم يقل ابن عيينة، ومحمد بن مسلم -يعني: الطائفي- عن\n_________\n(^١) سلف برقم (٥٠٧٢) باب: قول الرجل لأخيه انظر أيَّ زوجةَّ شئت حتى أنزل لك عنها.","vol":"29","page":330},{"text":"عمرو: \"بارك الله عليك\" يعني بذلك ما تقدم عنده مسندًا (^١)، وفيه ما ترجم له، وهو الدعاء للمتزوج حيث قال لعبد الرحمن: \"بارك الله لك\" وقال لجابر: \"بارك الله عليك\". وجاء في الحديث النهي عن أن يقال: بالرفاء والبنين. وليس إسناده بالقوي.\nوفي النسائي عن الحسن: تزوج عقيل بن أبي طالب امرأة من بني جشم فقيل له: بالرفاء والبنين، فقال: قولوا كما قال رسول الله - ﷺ -: \"بارك الله فيكم وبارك عليكم وبارك لكم\" (^٢).\nوفي الترمذي: كان - ﵇ - إذا رفأ الإنسان إذا تزوج قال: \"بارك الله لك، وبارك عليك، وجمع بينكما في خير\" ثم قال: حديث حسن (^٣).\nومعنى: بالرفاء والبنين: حسن الصحبة، والبنون الذكور. وأما الرفاء: الارتفاق والالتئام، وأصله الهمز. قال ابن السكيت: وإن سهل كان معناه: السكون والطمأنينة، فيكون أصله غير الهمز، من قولهم: رفوت الرجل: إذا سكنته (^٤).\nوروي عن عمر - ﵁ - أنه أتى أصحابه يومًا فقال: رفوي (^٥). و\"مهيم؟ \" قال الهروي: كلمة يمانية (^٦).\n_________\n(^١) حديث ابن عيينة سلف برقم (٤٠٥٢) كتاب: المغازي، باب: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللهُ وَلِيُّهُمَا﴾ [آل عمران: ١٢٢].\nوأما حديث محمد بن مسلم فقد عزاه المزي في \"التحفة\" (٢٥٦٣) إلى كتاب المغازي ولم نعثر عليه، وإنما هو في الدعوات معلقًا.\n(^٢) \"سنن النسائي\" ٦/ ١٢٨.\n(^٣) \"سنن الترمذي\" (١٠٩١).\n(^٤) \"إصلاح المنطق\" ص ١٥٣.\n(^٥) في (ص ٢): أرفوني.\n(^٦) \"غريب الحديث\" ١/ ٣١١.","vol":"29","page":331},{"text":"وفي \"الصحاح\": هي كلمة يستفهم بها، معناها: ما حالك وما شأنك (^١).\nوالنواة: اسم لمقدار معلوم، قال ابن وهب: كانت خمسة دراهم، ولم يكن ثم ذهب، كما تسمى الأربعون أوقية، والعشرون نشًّا. وقال ابن عيينة: النواة خمسة قراريط. وقال أحمد: وزن نواة من ذهب ثلاثة دراهم وثلث. وقال إسحاق: وزن خمسة دراهم ونصف.\nفصل:\nوفي الحديث ردٌّ على أبي حنيفة الذي لا يجيز الصداق عنده بأقل من عشرة دارهم.\nوقوله: (\"أو لم ولو بشاة\") ظاهر في الوجوب، وهو قول بعض أصحابنا، والأصح الندب، وهو قول مالك.\nوفيه: أن الوليمة تكون بعد البناء، وهو قول ابن الجلاب منهم.\nفصل:\nوقوله في حديث جابر \"هلا جارية تلاعبها وتلاعبك\" \"هلا\": استعجال وحث. و\"تلاعبها\": من اللعب، وقيل: من اللعاب، وقد سلف (^٢).\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٣٨.\n(^٢) سلف برقم (٢٠٩٧) كتاب: البيوع، باب: شراء الدواب والحمير.","vol":"29","page":332},{"text":"<span data-type='title' id=toc-3862>٥٤ - باب مَا يَقُولُ إِذَا أَتَى أَهْلَهُ</span>\n٦٣٨٨ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ سَالِمٍ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَوْ أَنَّ أَحَدَهُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا. فَإِنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ فِي ذَلِكَ لَمْ يَضُرَّهُ شَيْطَانٌ أَبَدًا». [انظر: ١٤١ - مسلم: ١٤٣٤ - فتح ١١/ ١٩١]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -: \"لَوْ أَنَّ أَحَدَهُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ .. \" الحديث.\nسلف في الطهارة فراجعه (^١). وقوله: (\"ما رزقتنا\"). أي: شيئًا رزقتنا؛ لأن المشهور أن (ما): لما لا يعقل، (ومن): لمن يعقل، وإذا كانت ما بمعنى شيء، وقعت على من يعقل وما لا يعقل، (وقيل: تكون لمن يعقل) (^٢)، والمعروف الأول.\n_________\n(^١) سلف برقم (١٤١)، باب: التسمية على كل حال عند الوقاع.\n(^٢) من (ص ٢).","vol":"29","page":333},{"text":"<span data-type='title' id=toc-3863>٥٥ - باب قَوْلِ النَّبِيِّ - ﷺ -: «رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً»</span>\n٦٣٨٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ قَالَ: كَانَ أَكْثَرُ دُعَاءِ النَّبِيِّ - ﷺ -: «اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ». [انظر: ٤٥٢٢ - مسلم: ٢٦٩٠ - فتح ١١/ ١٩١]\nذكر فيه حديث أَنَسٍ - ﵁ - قَالَ: كَانَ أَكْثَرُ دُعَاءِ النَّبِيِّ - ﷺ -: \"اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ\".\nاختلف المفسرون في تأويل هذِه الآية، فقال الحسن: الحسنة في الدنيا: العلم والعبادة، وفي الآخرة: الجنة. وقال قتادة: في الدنيا: عافية وفي الآخرة: عافية. وقال السدي: في الدنيا: المال، وفي الآخرة: الجنة (^١).\n\"وقنا عذاب النار\" اصرفه عنا.\n_________\n(^١) رواه عنهم الطبري في \"تفسيره\" ٢/ ٣١٢ - ٣١٣ (٣٨٧٩، ٣٨٨١، ٣٨٨٦).","vol":"29","page":334},{"text":"<span data-type='title' id=toc-3864>٥٦ - باب التَّعَوُّذِ مِنْ فِتْنَةِ الدُّنْيَا</span>\n٦٣٩٠ - حَدَّثَنَا فَرْوَةُ بْنُ أَبِي الْمَغْرَاءِ، حَدَّثَنَا عَبِيدَةُ بْنُ حُمَيْدٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ مُصْعَبِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يُعَلِّمُنَا هَؤُلَاءِ الْكَلِمَاتِ كَمَا تُعَلَّمُ الْكِتَابَةُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبُخْلِ، وَأَعُوذُ بِكَ مِنَ الْجُبْنِ، وَأَعُوذُ بِكَ أَنْ نُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَعَذَابِ الْقَبْرِ». [انظر: ٢٨٢٢ - فتح ١١/ ١٩٢]\nذكر فيه حديث مُصْعَبِ عَنْ أَبِيهِ. وقد سلف (^١).\n_________\n(^١) سلف برقم (٢٨٢٢)، كتاب الجهاد والسير، باب: ما يتعوذ من الجبن.","vol":"29","page":335},{"text":"<span data-type='title' id=toc-3865>٥٧ - باب تَكْرِيرِ الدُّعَاءِ</span>\n٦٣٩١ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُنْذِرٍ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - طُبَّ حَتَّى إِنَّهُ لَيُخَيَّلُ إِلَيْهِ قَدْ صَنَعَ الشَّيْءَ وَمَا صَنَعَهُ، وَإِنَّهُ دَعَا رَبَّهُ ثُمَّ قَالَ: «أَشَعَرْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟». فَقَالَتْ عَائِشَةُ: فَمَا ذَاكَ يَا رَسُولَ اللهِ؟ قَالَ: «جَاءَنِي رَجُلَانِ فَجَلَسَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ. قَالَ: مَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ. قَالَ: فِيمَا ذَا؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ وَجُفِّ طَلْعَةٍ. قَالَ: فَأَيْنَ هُوَ؟ قَالَ: فِي ذَرْوَانَ\". وَذَرْوَانُ بِئْرٌ فِي بَنِي زُرَيْقٍ». قَالَتْ: فَأَتَاهَا رَسُولُ اللهِ - ﷺ -، ثُمَّ رَجَعَ إِلَى عَائِشَةَ فَقَالَ: «وَاللهِ لَكَأَنَّ مَاءَهَا نُقَاعَةُ الْحِنَّاءِ، وَلَكَأَنَّ نَخْلَهَا رُءُوسُ الشَّيَاطِينِ». قَالَتْ: فَأَتَى رَسُولُ اللهِ - ﷺ - فَأَخْبَرَهَا عَنِ الْبِئْرِ، فَقُلْتُ: يَا رَسُولَ اللهِ، فَهَلاَّ أَخْرَجْتَهُ؟ قَالَ: «أَمَّا أَنَا فَقَدْ شَفَانِي اللهُ، وَكَرِهْتُ أَنْ أُثِيرَ عَلَى النَّاسِ شَرًّا». زَادَ عِيسَى بْنُ يُونُسَ وَاللَّيْثُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: سُحِرَ النَّبِيُّ - ﷺ - فَدَعَا وَدَعَا. وَسَاقَ الْحَدِيثَ. [انظر: ٣١٧٥ - مسلم: ٢١٨٩ - فتح ١١/ ١٩٢]\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنه - ﵇ - طُبَّ حَتَّى إِنَّهُ لَيُخَيَّلُ إِلَيْهِ أنه صَنَعَ الشَّيْءَ وَمَا صَنَعَهُ، وَإِنَّهُ دَعَا رَبَّهُ (-﷿-) (^١) ثُمَّ قَالَ: \"أَشَعَرْتِ .. \" الحديث بطوله.\nوفي آخره:\nزَادَ عِيسَى بْنُ يُونُسَ وَاللَّيْثُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: سُحِرَ النَّبِيُّ - ﷺ - فَدَعَا وَدَعَا.\nوَسَاقَ الحَدِيثَ.\n_________\n(^١) من (ص ٢).","vol":"29","page":336},{"text":"وهذِه الزيادة أخرجها في الطب عن إبراهيم بن موسى: ثنا عيسى ابن يونس (^١)، وفي صفة إبليس فقال: وقال الليث، إلى آخره، كما سلف (^٢).\nوهو ظاهر فيما ترجم له، وتكرير الدعاء حسن عند حال الحاجة إلى إدامة الرغبة فيه في الملمات والشدائد النازلة بالعبد.\nوفي تكرير العبد الدعاء إظهار لموضع الفقر والحاجة إلى الله والتذلل له والخضوع، وقد قال - ﵇ -: \"إن الله يحب الملحين في الدعاء، (وإن الدعاء هو العبادة ومن لم يدعُ غضب الله عليه\". وقد سلف ذلك أول الدعاء) (^٣) (^٤).\nومن حديث ابن عيينة أنه - ﵇ - أوصى رجلًا فقال: \"عليك بالدعاء فإنه لا يدرى متى يستجاب لك\" (^٥).\nفصل:\nمعنى: مطبوب: مسحور، واختلف في لبيد فقيل: كان يهوديًّا، وقيل: منافقًا، وقيل: يحتمل أن يكون يهوديًّا، ثم لعله أظهر الإسلام بعد، وتستر بالنفاق، ذكره ابن التين.\nوالمشي: ما يمتشط به، والمُشَاطة: ما يسقط من المشط.\nو(\"جف طلعة\"): غلافها.\nوقوله: (\"رءوس الشياطين\") أي: الحيات.\n_________\n(^١) سلف برقم (٥٧٦٣)، باب: السحر.\n(^٢) سلف برقم (٣٢٦٨)، كتاب: بدء الخلق.\n(^٣) من (ص ٢).\n(^٤) سبق تخريجه.\n(^٥) رواه أبو نعيم في \"حلية الأولياء\" ٧/ ٣٠٥.","vol":"29","page":337},{"text":"وقوله: (\"أشعرت\"): شعرت بالشيء (بالفتح) (^١) فطنت له، ومنه: ليت شعري. أي: ليتني علمت.\nوقال هنا: (أفلا أخرجته؟) وسلف أنه أخرجه، وقال: (فهلا تنشرت) (^٢) (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): فهلا اغتسلت.\n(^٣) سلف برقم (٥٧٦٥) كتاب: الطب، باب: هل يستخرج السحر، وبرقم (٦٠٦٣)، كتاب: الأدب، باب: قول الله تعالى: ﴿إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ﴾ [النحل: ٩٠].","vol":"29","page":338},{"text":"<span data-type='title' id=toc-3866>٥٨ - باب الدُّعَاءِ عَلَى المُشْرِكِينَ</span>\nوَقَالَ ابن مَسْعُودٍ - ﵁ -: (قَالَ النَّبِيُّ - ﷺ -) (^١): \"اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُفَ\". [انظر: ١٠٠٧].\nوَقَالَ: \"اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلٍ\". [انظر: ٢٤٠] وَقَالَ ابن عُمَرَ: دَعَا النَّبِيُّ - ﷺ - فِي الصَّلَاةِ: \"اللَّهُمَّ العَنْ فُلَانًا وَفُلَانًا\". حَتَّى أَنْزَلَ اللهُ -﷿-: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨]. [انظر: ٤٠٦٩]\n\n٦٣٩٢ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا وَكِيعٌ، عَنِ ابْنِ أَبِي خَالِدٍ قَالَ: سَمِعْتُ ابْنَ أَبِي أَوْفَى - ﵄ - قَالَ: دَعَا رَسُولُ اللهِ - ﷺ - عَلَى الأَحْزَابِ فَقَالَ: «اللَّهُمَّ مُنْزِلَ الْكِتَابِ، سَرِيعَ الْحِسَابِ، اهْزِمِ الأَحْزَابَ، اهْزِمْهُمْ وَزَلْزِلْهُمْ». [انظر: ٢٨١٨ - مسلم: ١٧٤٢ - فتح ١١/ ١٩٣]\n\n٦٣٩٣ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ إِذَا قَالَ: «سَمِعَ اللهُ لِمَنْ حَمِدَهُ». فِي الرَّكْعَةِ الآخِرَةِ مِنْ صَلَاةِ الْعِشَاءِ قَنَتَ: «اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ». [انظر: ٨٠٤ - مسلم: ٦٧٥ - فتح ١١/ ١٩٣]\n\n٦٣٩٤ - حَدَّثَنَا الْحَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ عَاصِمٍ، عَنْ أَنَسٍ - ﵁ -: قَالَ بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً يُقَالُ لَهُمُ: الْقُرَّاءُ، فَأُصِيبُوا، فَمَا رَأَيْتُ النَّبِيَّ - ﷺ - وَجَدَ عَلَى شَيْءٍ مَا وَجَدَ عَلَيْهِمْ، فَقَنَتَ شَهْرًا فِي صَلَاةِ الْفَجْرِ وَيَقُولُ: «إِنَّ عُصَيَّةَ عَصَوُا اللهَ وَرَسُولَهُ». [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح ١١/ ١٩٤]\n_________\n(^١) من (ص ٢).","vol":"29","page":339},{"text":"٦٣٩٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ الْيَهُودُ يُسَلِّمُونَ عَلَى النَّبِيِّ - ﷺ - يَقُولُونَ: السَّامُ عَلَيْكَ. فَفَطِنَتْ عَائِشَةُ إِلَى قَوْلِهِمْ فَقَالَتْ: عَلَيْكُمُ السَّامُ وَاللَّعْنَةُ. فَقَالَ النَّبِيُّ - ﷺ -: «مَهْلًا يَا عَائِشَةُ، إِنَّ اللهَ يُحِبُّ الرِّفْقَ فِي الأَمْرِ كُلِّهِ». فَقَالَتْ: يَا نَبِيَّ اللهِ، أَوَ لَمْ تَسْمَعْ مَا يَقُولُونَ؟ قَالَ: «أَوَلَمْ تَسْمَعِي أَنِّي أَرُدُّ ذَلِكَ عَلَيْهِمْ فَأَقُولُ وَعَلَيْكُمْ». [انظر: ٢٩٣٥ - مسلم: ٢١٦٥ - فتح ١١/ ١٩٤]\n\n٦٣٩٦ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا الأَنْصَاريُّ، حَدَّثَنَا هِشَامُ بْنُ حَسَّانَ، حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ، حَدَّثَنَا عَبِيدَةُ حَدَّثَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ - ﵁ - قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - يَوْمَ الْخَنْدَقِ، فَقَالَ: «مَلأَ اللهُ قُبُورَهُمْ وَبُيُوتَهُمْ نَارًا؛ كَمَا شَغَلُونَا عَنْ صَلَاةِ الْوُسْطَى حَتَّى غَابَتِ الشَّمْسُ». وَهْيَ صَلَاةُ الْعَصْرِ. [انظر: ٢٩٣١ - مسلم: ٦٢٧ - فتح ١١/ ١٩٤]\nسلف كل ذلك متصلًا (^١)\nثم أسند أحاديث:\nأحدها:\nعن ابن أَبِي أَوْفَى: دَعَا رَسُولُ اللهِ - ﷺ - عَلَى الأَحْزَابِ فَقَالَ: \"اللَّهُمَّ مُنْزِلَ الكِتَابِ، سَرِيعَ الحِسَابِ، اهْزِمِ الأَحْزَابَ، اهْزِمْهُمْ وَزَلْزِلْهُمْ\".\n_________\n(^١) حديث ابن مسعود الأول سلف برقم (١٠٠٧) كتاب: الاستسقاء باب: دعاء النبي - ﷺ - \"اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ\".\nوالثاني سلف برقم (٢٤٠) كتاب: الوضوء، باب: إذا ألقي على ظهر المصلي قذر أو جيفة لم تفسد عليه صلاته.\nوحديث ابن عمر - ﵄ - سلف برقم (٤٠٦٩) كتاب: المغازي، باب: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ (١٢٨)﴾ [آل عمران: ١٢٨].","vol":"29","page":340},{"text":"ثانيها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - كَانَ - ﷺ - إِذَا قَالَ: \"سَمِعَ اللهُ لِمَنْ حَمِدَهُ\". فِي الرَّكْعَةِ الآخِرَةِ مِنْ صَلَاةِ العِشَاءِ قَنَتَ: إلى قوله: \"اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا عليهم سِنِينَ كَسِنِي يُوسُفَ\".\nثالثها:\nحديث أَنَسٍ - ﵁ -: بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً يُقَالُ لَهُمُ: القُرَّاءُ، فَأُصِيبُوا .. الحديث وفي آخره وَيَقُولُ: \"إِنَّ عُصَيَّةَ عَصت اللهَ وَرَسُولَهُ\".\nرابعها:\nحديث عَائِشَةَ - ﵂ - قَالَتْ: كَانت اليَهُودُ يُسَلِّمُونَ عَلَى رسول الله - ﷺ - يَقُولُونَ: السَّامُ عَلَيْكَ .. الحديث.\nخامسها:\nحديث عَلِيٍّ - ﵁ - قَالَ النَّبِيُّ - ﷺ - يَوْمَ الخَنْدَقِ: \"مَلأَ اللهُ بُيُوتَهُمْ وقُبُورَهُمْ نَارًا؛ كَمَا شَغَلُونَا عَنْ صَلَاةِ الوُسْطَى\". وَهْيَ صَلَاةُ العَصْرِ.\nوكلها سلفت في الاستسقاء والجهاد (^١).\n_________\n(^١) حديث ابن أبي أوفى سلف في الجهاد برقم (٢٩٣٣) باب: الدعاء على المشركين بالهزيمة والزلزلة. وحديث أبي هريرة - ﵁ - سلف في الاستسقاء برقم (١٠٠٦) باب: دعاء النبي - ﷺ - \"اجعلها عليهم سنين كسني يوسف\"، وسلف في الجهاد برقم (٢٩٣٢) باب: الدعاء على المشركين بالهزيمة والزلزلة. وحديث أنس - ﵁ - سلف في الجهاد برقم (٢٨٠١) باب: من يُنْكَب أو يطعن في سبيل الله. وحديث عائشة - ﵂ - سلف في الجهاد برقم (٢٩٣٥) باب: الدعاء على المشركين بالهزيمة والزلزلة. وحديث علي - ﵁ - سلف في الجهاد برقم (٢٩٣١) باب: الدعاء على المشركين بالهزيمة والزلزلة.","vol":"29","page":341},{"text":"وإنما كان - ﵇ - يدعو على المشركين على حسب ذنوبهم وإجرامهم، فكان يبالغ في الدعاء من اشتد أذاه على المسلمين؛ ألا ترى لما يئس من قومه وقال: \"اللهم اشدد وطأتك على مضر\" الحديث. وقال مرة: \"اللهم أعني عليهم\" الحديث.\nودعا على أبي جهل بالهلاك، ودعا على الأحزاب بالهزيمة والزلزلة، فأجاب الله دعاءه فيهم، ودعا على الذين قتلوا القراء شهرًا في القنوت، ودعا على أهل الأحزاب أن يحرقهم الله في بيوتهم وقبورهم، فبالغ في الدعاء عليهم لشدة إجرامهم، (ونهى عائشة عن اليهود باللعنة) (^١)، وأمرها بالرفق في (المقارضة) (^٢) لهم، والرد عليهم مثل قولهم، ولم يبح لها الزيادة والتصريح، فيمكن أن يكون ذلك منه على وجه التألف لهم والطمع في إسلامهم.\nوأما قوله في حديث ابن عمر - ﵄ - حين لعن رسول الله - ﷺ - المنافقين في الصلاة. فأنزل الله تعالى: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨] فذهب بعض أهل التأويل إلى أن هذِه الآية ناسخة للعنة المنافقين في الصلاة والدعاء عليهم، وأنه عوض من ذلك القنوت في الصبح، رواه ابن وهب وغيره.\nوأكثر العلماء على أن الآية ليست ناسخة ولا منسوخة، وأن الدعاء على المشركين بالهلاك وغيره جائز، كدعاء الشارع في هذِه الآثار المتواترة الثابتة (^٣).\n_________\n(^١) كذا بالأصول، وعند ابن بطال: نهى عائشة عن الرد على اليهود باللعنة، وعنه نقل المصنف.\n(^٢) في (ص ٢): المفاوضة.\n(^٣) \"شرح ابن بطال\" ١٠/ ١٢٦ - ١٢٧.","vol":"29","page":342},{"text":"فصل:\nفيه: حجة على أبي حنيفة في قوله: لا يدعى في الصلاة إلا بما في القرآن، وإن دعا بغيره بطلت.\nوالوطأة: الأخذ (بالشدة) (^١)، (وقال الداودي) (^٢): هي الأرض.\nوقوله: (\"اللهم أنج سلمة بن هشام\") هو عم أبي جهل، كما قاله الداودي (^٣). فعلى هذا (اسم أبي) (^٤) جهل هشام، واسم جده هشام أيضًا، قال: والوليد بن الوليد (^٥) ابن عمه.\nفصل:\nوقوله: (\"عن صلاة الوسطي\" وهي صلاة العصر) ظاهر في ذلك، وبه قال أبو حنيفة (^٦)، وابن حبيب (^٧)، ومذهب الشافعي ومالك أنها الصبح (^٨)، وانفصل ابن القصار عن هذا الحديث، بأنهم شغلوا ذلك اليوم عن الظهر والعصر والمغرب، وأن العصر وسط هذِه الثلاث وقال ابن القابسي: هما وسطان الصبح بالقرآن، والعصر بالسنة. وفيها عدة مذاهب أخر سلفت الإشارة إليها.\n_________\n(^١) في الأصل: الشديد. والمثبت من هامش الأصل حيث قال: لعله بالشدة.\n(^٢) مكررة في الأصل.\n(^٣) ورد بهامش الأصل: سلمة هو أخو أبي جهل وكان ينبغي لشيخنا أن يتعقب كلام الداودي إن كانت الكتابة صحيحة والله أعلم، وأبو جهل اسمه عمرو بن هشام بن المغيرة.\n(^٤) كذا في الأصول، ولعل الصحيح: (اسم أبي أبي).\n(^٥) ورد بهامش الأصل: حاشية: الوليد بن الوليد هو أخو خالد بن الوليد.\n(^٦) انظر: \"شرح معاني الآثار\" ١/ ١٧٦.\n(^٧) انظر: \"المنتقى\" ١/ ٢٤٥.\n(^٨) انظر: \"المنتقى\" ١/ ٢٤٥، \"الأم\" ١/ ٢٨.","vol":"29","page":343},{"text":"فصل:\nفيه: القنوت في الصبح، وبه قال مالك والشافعي، واختلفا في محله، وخالف أبو حنيفة وأحمد ويحيى بن يحيى المالكي (^١).\nفصل:\nقوله: (يقال لهم القراء) كانوا سبعين. وقوله: (ففطِنت عائشة). هو بفتح الطاء.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢١٥، \"المنتقى\" ١/ ٢٨١ - ٢٨٢، \"المغني\" ٢/ ٥٨٥.","vol":"29","page":344},{"text":"<span data-type='title' id=toc-3867>٥٩ - باب الدُّعَاءِ لِلْمُشْرِكِينَ</span>\n٦٣٩٧ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -: قَدِمَ الطُّفَيْلُ بْنُ عَمْرٍو عَلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ: يَا رَسُولَ اللهِ إِنَّ دَوْسًا قَدْ عَصَتْ وَأَبَتْ، فَادْعُ اللهَ عَلَيْهَا. فَظَنَّ النَّاسُ أَنَّهُ يَدْعُو عَلَيْهِمْ، فَقَالَ: «اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِمْ». [انظر: ٢٩٣٧ - مسلم: ٢٥٢٤ - فتح ١١/ ١٩٦].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - قال: قَدِمَ الطُّفَيْلُ بْنُ عَمْرٍو عَلَى رَسُولِ اللهِ، - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ إِنَّ دَوْسًا قَدْ عَصَتْ وَأَبَتْ، فَادْعُ اللهَ عَلَيْهَا. فَظَنَّ النَّاسُ أَنَّهُ يَدْعُو عَلَيْهِمْ، فَقَالَ: \"اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِمْ\".\nهذا الحديث سلف في الجهاد (^١)، قد نبه البخاري على معناه في الترجمة فقال: باب الدعاء للمشركين بالهدى ليتألفهم، فراجعه.\n_________\n(^١) سلف برقم (٢٩٣٧).","vol":"29","page":345},{"text":"<span data-type='title' id=toc-3868>٦٠ - باب قَوْلِ النَّبِيِّ - ﷺ -: «اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ»</span>\n٦٣٩٨ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الْمَلِكَ بْنُ صَبَّاحٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنِ ابْنِ أَبِي مُوسَى، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَدْعُو بِهَذَا الدُّعَاءِ: «رَبِّ اغْفِرْ لِي خَطِيئَتِى وَجَهْلِى، وَإِسْرَافِي فِي أَمْرِي كُلِّهِ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللَّهُمَّ اغْفِرْ لِي خَطَايَايَ وَعَمْدِي وَجَهْلِي وَهَزْلِي، وَكُلُّ ذَلِكَ عِنْدِي، اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ».\nوَقَالَ عُبَيْدُ اللهِ بْنُ مُعَاذٍ: وَحَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ -. [٦٣٩٩ - مسلم: ٢٧١٩ - فتح ١١/ ١٩٦]\n\n٦٣٩٩ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عَبْدِ الْمَجِيدِ، حَدَّثَنَا إِسْرَائِيلُ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ أَبِي بَكْرِ بْنِ أَبِي مُوسَى وَأَبِي بُرْدَةَ -أَحْسِبُهُ- عَنْ أَبِي مُوسَى الأَشْعَرِيِّ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَدْعُو: «اللَّهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي، وَإِسْرَافِي فِي أَمْرِي، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللَّهُمَّ اغْفِرْ لِي هَزْلِي وَجِدِّي، وَخَطَاي وَعَمْدِي، وَكُلُّ ذَلِكَ عِنْدِي». [انظر: ٦٣٩٨ - مسلم: ٢٧١٩ - فتح ١١/ ١٩٦]\nذكر فيه حديث شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنِ ابن أَبِي مُوسَى، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَدْعُو بهذا الدُّعَاءِ: \"رَبِّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي، وَإِسْرَافِي فِي أَمْرِي كُلِّهِ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللَّهُمَّ اغْفِرْ لِي خَطَايَايَ وَعَمْدِي وَجَهْلِي وَهَزْلِي، وَكُلُّ ذَلِكَ عِنْدِي، اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ المُقَدِّمُ وَأَنْتَ المُؤَخِّرُ، وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ\".\nوَقَالَ عُبَيْدُ اللهِ بْنُ مُعَاذٍ: ثَنَا أَبِي، ثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ","vol":"29","page":346},{"text":"أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ -.\nثم ساق من حديث إِسْرَائِيلَ، ثَنَا أَبُو إِسْحَاقَ، عَنْ أَبِي بَكْرِ بْنِ أَبِي مُوسَى وَأَبِي بُرْدَةَ -أَحْسَبُهُ- عَنْ أَبِي مُوسَى الأَشْعَرِيِّ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ كَانَ يَدْعُو: \"اللَّهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي، وَإِسْرَافِي فِي أَمْرِي، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللَّهُمَّ اغْفِرْ لِي هَزْلِي وَجِدِّي، وَخَطَاَيايَ وَعَمْدِي، وَكُلُّ ذَلِكَ عِنْدِي\".\nالشرح:\nما ذكره عن عبيد الله (بن معاذ) (^١) يحتمل أن يكون البخاري أخذه عنه في المذاكرة (^٢). وعبيد الله هذا هو عبيد الله بن معاذ العنبري أبو عمرو، وعنه مسلم وأبو داود، وأخرج له البخاري والنسائي أيضًا، قال أبو داود: كان يحفظ نحو عشرة آلاف حديث، وكان فصيحًا. مات سنة سبع وثلاثين ومائتين، وليس (له) (^٣) في الكتب عبيد الله بن معاذ سواه، وزعم الإسماعيلي أنه سمع من حفاظ الحديث من يقول: لم يسمع هذا الحديث (أبو) (^٤) إسحاق من أبي بردة، إنما سمعه من سعيد بن أبي بردة.\nوقوله: \" (اللهم اغفر لي\") إلى آخره أي: أنا متصف بهذِه الأشياء، فاغفرها (لي) (^٥)، قاله النووي: قيل: إنه قاله؛ تواضعًا وعد على نفسه\n_________\n(^١) من (ص ٢).\n(^٢) في هامش الأصل: ما رأيتهم عدوه في مشايخه؛ إنما رأيتهم ذكروه فيمن أخذ عمن [أخذ] عنه. والله أعلم.\n(^٣) من (ص ٢).\n(^٤) في (ص ٢): وأبو.\n(^٥) من (ص ٢).","vol":"29","page":347},{"text":"فوات الكمال ذنبًا. وقيل: أراد ما كان عن سهو. وقيل: ما كان قبل النبوة. وعلى كل حال فهو مغفور له ما تقدم من ذنبه وما تأخر، فدعا بهذا وغيره؛ تواضعًا؛ لأن الدعاء عبادة. قال أهل اللغة: الإسراف مجاوزة الحد (^١).\nقلت: وأظهر مما ذكره أنه قاله تعليمًا لأمته.\nوقال الطبري: إن قلت: ما وجه دعائه - ﷺ - ربه أن يغفر له خطيئته وجهله وما تقدم من ذنبه، وقد أعلمه الله أنه قد غفر له ذلك كله؟ فما وجه سؤاله ربه مغفرة ذنوبه، وهي مغفورة، وهل يجوز -إن كان كذلك- أن يسأل العبد ربه أن يجعله من بني آدم وهو منهم؟ وأن يجعل له يدين ورجلين وقد جعلهما له، فالجواب أنه - ﵇ - كان يسأل ربه في صلاته حين اقترب أجله وبعد أن نزل عليه ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ (١)﴾ [النصر: ١] ناعيًا إليه نفسه، فقال له: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ [النصر: ٣] وكان - ﵇ - (يقول) (^٢): \"إني لأستغفر الله وأتوب إليه في اليوم سبعين مرة\" (^٣) فكان هذا من فعله في آخر عمره، وبعد فتح مكة، وقد قال تعالى (له) (^٤): ﴿لِّيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ [الفتح: ٢] باستغفارك منه فلم يسأل النبي - ﷺ - أن يغفر له ذنبًا قد غفر له، وإنما غفر له ذنبًا قد وعده بمغفرته له باستغفاره، وكذلك قال: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٧/ ٤٠.\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٦٣٠٧)، باب: استغفار النبي - ﷺ - في اليوم والليلة.\n(^٤) من (ص ٢).","vol":"29","page":348},{"text":"قال غير الطبري: وقد اختلف العلماء في الذنوب، هل تجوز على الأنبياء - ﵈ -؟\nفذهب الجمهور إلى أنه لا تجوز عليهم الكبائر؛ لوجوب عصمتهم، وتجوز عليهم الصغائر.\nوذهبت المعتزلة إلى أنه لا تجوز عليهم الصغائر، كما لا تجوز عليهم الكبائر، وتأولوا قوله تعالى: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ فقالوا: إنما غفر له تعالى ما يقع (منه) (^١) - ﵇ - من سهو، وغفلة، واجتهاد، وفي فعل خير لا يوافق به حقيقة ما عند ربه، فهذا هو الذي غفر له. وسمي ذنبًا؛ لأن صفته صفة الذنب المنهي عنه إلا أن ذلك تَعْمُّدٌ، وهذا بغير قصد، وهذا تأويل بعيد من الصواب، وذلك أنه لو كان السهو والغفلة ذنوبًا للأنبياء يجب عليهم الاستغفار منها: لكانوا أسوأ حالًا من سائر الناس غيرهم؛ لأنه قد وردت السنة المجمع عليها أنه لا يؤاخذ العباد بالخطأ والنسيان، فلا يحتاجون إلى الاستغفار من ذلك، وما لم يوجب الاستغفار، فلا يسمى عند العرب ذنبًا، فالنبي - ﷺ - هو المخبر لنا بذلك عن ربه تعالى أولى بأن يدخل مع أمته في معنى ذلك، ولا يلزمه حكم السهو والخطأ، وإنما يقع استغفاره - ﵇ - كفارة للصغائر الجائزة عليه، وهي التي سأل الله غفرانها له بقوله: \"اغفر لي ما قدمت وما أخرت\" وستأتي هذِه المسألة في حديث الشفاعة في باب قوله تعالى: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ في كتاب (الاعتصام) (^٢) إن شاء الله؛ لأن الحديث يقتضي ذلك.\n_________\n(^١) من (ص ٢).\n(^٢) ورد في هامش الأصل: إنما هو في كتاب التوحيد، وقد وقع له مثل ذلك غير مرة.","vol":"29","page":349},{"text":"وفيها قول آخر: يحتمل -والله أعلم- أن يكون دعاؤه ليغفر الله له ذنبه على وجه ملازمة الخضوع لله، واستصحاب حال العبودية، والاعتراف بالتقصير؛ شكرًا لما أولاه ربه -﷿- مما لا سبيل له إلى مكافأته بعمل، كما كان يصلي حتى ترم قدماه، فيقال له: قد غفر الله لك ما تقدم من ذنبك وما تأخر، فيقول: \"أفلا أكون عبدًا شكورًا\" (^١). فكان اجتهاده في الدعاء والاعتراف بالذلل والتقصير والإقرار بالافتقار إلى الله شكرًا لربه، كما كان اجتهاده حتى ترم قدماه شكرًا لربه، إذ الدعاء لله من أعظم العبادة له، وليسُن ذلك لأمته (فيستشعروا) (^٢) الخوف والحذر، ولا يركنوا إلى الأمن، وإن كثرت أعمالهم وعبادتهم إلى الله تعالى، وأشار المحاسبي إلى هذا المعنى فقال: خوف الملائكة والأنبياء لله هو خوف إعظام؛ لأنهم آمنون في أنفسهم.\nفائدة:\nهل يجوز أن يدعى لسائر المسلمين بالمغفرة، منعه القرافي، وخالفه ابن عبد السلام.\nقال القرافي في \"قواعده\": قول القائل: اللهم اغفر لي ولجميع المسلمين دعاء بالمحال؛ لما ثبت في نصوص الشريعة من كتاب وسنة أن بعض المسلمين وهم أهل الكبائر يدخلون النار، ودخول النار ينافي الغفران، ويرد ما ذكره قول الله تعالى حكاية عن نوح - صلوات الله وسلامه عليه -: ﴿رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾\n_________\n(^١) سلف برقم (١١٣٠)، أبواب التهجد، باب: قيام النبي - ﷺ - الليل حتى ترم قدماه. ولمسلم برقم (٢٨١٩)، كتاب: الجنة والنار، باب: إكثار الأعمال والاجتهاد في العبادة.\n(^٢) في الأصل: (فتستشعر)، والمثبت من (ص ٢).","vol":"29","page":350},{"text":"[نوح: ٢٨] ثم دخول النار لا ينافي (المغفرة) (^١) مطلقًا، وإنما المنافاة للخلد؛ إذ الغفران ضربان: ابتداء من غير عذاب كما قال: \"سترتها عليك في الدنيا وأنا أغفرها لك اليوم\" (^٢). وخروجه بالشفاعة أو غيرها، وهذا لا يخرج كونه غفرانًا يعم المنكر اللهم اغفر للخلق أجمعين؛ إذ يدخل فيه المخلد قال تعالى: ﴿إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ (٧٤)﴾ [الزخرف: ٧٤].\nفصل:\nالخطئة: الذنب، قال: يقال: خَطِئَ يَخْطَأُ، والاسم: الخطيئة على فعيلة، ولك أن تشدد الياء؛ لأن كل ياء ساكنة قبلها كسرة، أو واو قبلها ضمة، لا للإلحاق ولا من نفس الكلمة، فإنك تقلب الهمزة بعد الياء ياء، وبعد الواو واو أو تدغم فتقول: حيّ حيي، والجد -بكسر الجيم- نقيض الهزل.\n_________\n(^١) في (ص ٢) العذاب، وفي هامش الأصل: كذا في الأصل: العذاب.\n(^٢) سلف برقم (٢٤٤١) كتاب: المظالم، باب: قولى الله تعالى: ﴿أَلَا لَعْنَةُ اللهِ على الظَّالِمِينَ﴾ [هود: ١٨].\nولمسلم برقم (٢٧٦٨) كتاب: التوبة، باب: قبول توبة القاتل وإن كثر قتله.","vol":"29","page":351},{"text":"<span data-type='title' id=toc-3869>٦١ - باب الدُّعَاءِ فِي السَّاعَةِ التِى فِي يَوْمِ الْجُمُعَةِ</span>\n٦٤٠٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ أَبُو الْقَاسِمِ - ﷺ -: «فِي الْجُمُعَةِ سَاعَةٌ لَا يُوَافِقُهَا مُسْلِمٌ وَهْوَ قَائِمٌ يُصَلِّي يَسْأَلُ خَيْرًا إِلاَّ أَعْطَاهُ». وَقَالَ بِيَدِهِ، قُلْنَا: يُقَلِّلُهَا، يُزَهِّدُهَا. [انظر: ٩٣٥ - مسلم: ٨٥٢ - فتح ١١/ ١٩٩]\nذكر فيه حديث أبي هريرة السالف في الجمعة بذكر أقوال العلماء فيها فراجعه (^١).\nوقوله في آخره. (قُلْنَا: يُقَلِّلُهَا، يُزَهِّدُهَا). وأغرب ابن التين ففسر (يزهدها): بيقللها، ولا شك أن الزهيد: القليل من كل شيء، (والمزهد) (^٢): القليل، وفي الحديث \"أفضل الناس مؤمن مزهد\" (^٣).\n_________\n(^١) سلف برقم (٩٣٥) باب: الساعة التي في يوم الجمعة.\n(^٢) في الأصل: (والزهد) والمثبت من (ص ٢) وهو أقرب.\n(^٣) رواه الديلمي في \"الفردوس\" كما في \"كنزل العمال\" ٣/ ١٨٨ (٦٠٩٤).\nوضعفه الألباني في \"الضعيفة\" (٢٥٢٠).","vol":"29","page":352},{"text":"<span data-type='title' id=toc-3870>٦٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: «يُسْتَجَابُ لَنَا فِي الْيَهُودِ، وَلَا يُسْتَجَابُ لَهُمْ فِينَا»</span>\n٦٤٠١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ الْيَهُودَ أَتَوُا النَّبِيَّ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكَ. قَالَ: «وَعَلَيْكُمْ». فَقَالَتْ عَائِشَةُ: السَّامُ عَلَيْكُمْ، وَلَعَنَكُمُ اللهُ وَغَضِبَ عَلَيْكُمْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَهْلًا يَا عَائِشَةُ، عَلَيْكِ بِالرِّفْقِ، وَإِيَّاكِ وَالْعُنْفَ\" أَوِ \"الْفُحْشَ». قَالَتْ: أَوَ لَمْ تَسْمَعْ مَا قَالُوا؟ قَالَ: «أَوَ لَمْ تَسْمَعِي مَا قُلْتُ؟! رَدَدْتُ عَلَيْهِمْ، فَيُسْتَجَابُ لِي فِيهِمْ، وَلَا يُسْتَجَابُ لَهُمْ فِيَّ».\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّ اليَهُودَ أَتَوُا رسول الله - ﷺ - فَقَالُوا: السَّامُ عَلَيْكَ … الحديث. وفي آخره: \"فَيُسْتَجَابُ لِي فِيهِمْ، وَلَا يُسْتَجَابُ لَهُمْ فِيَّ\". ومعنى الحديث -والله أعلم- أنه إنما يستجاب له في اليهود؛ لضلالتهم عن الهدى، وعنادهم بعد ما تبين لهم الحق بالآيات الباهرة؛ ولذلك يستجاب له فيهم، ولهذا المعنى لم يستجب لهم فيه؛ لأنهم ظالمون في دعائهم عليه.\nقال تعالى ﴿وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ﴾ [الرعد: ١٤].\nوهذا أصل في دعاء الظالم أنه لا يستجاب فيمن دعا عليه، وإنما يرتفع إلى الله من الدعاء ما وافق الحق وسبيل الصدق.\nفائدة: العنف -في الحديث- ضد الرفق.\nوالفحش (^١) -بضم الفاء وسكون الحاء-: الإفحاش في المنطق.\n_________\n(^١) في هامش الأصل: وهو مثلث العين.","vol":"29","page":353},{"text":"<span data-type='title' id=toc-3871>٦٣ - باب التَّأْمِينِ</span>\n٦٤٠٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: الزُّهْرِيُّ حَدَّثَنَاهُ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا أَمَّنَ الْقَارِئُ فَأَمِّنُوا، فَإِنَّ الْمَلَائِكَةَ تُؤَمِّنُ، فَمَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ». [انظر: ٧٨٠ - مسلم: ٤١٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"إِذَا أَمَّنَ القَارِئُ فَقُولُوا\".\nالحديث سلف في الصلاة (^١)، وأبعد من قال: معناه إذًا يطلب التأمين بقوله: ﴿وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧] ومشهور مذهب مالك أن الإمام لا يقول: آمين (^٢)، وروى عنه مطرف وابن الماجشون أنه يقولها (^٣)، والمشهور أن معناه: إذا قال: آمين، وفي آمين لغات سلفت، أفصحها المد، ومعناه: اللهم استجب.\nوقال الداودي: معناها: أقصد من قوله: ﴿وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ﴾ [المائدة: ٢] والموافقة في القول، وقيل: في الإخلاص. والملائكة: الحفظة المتعاقبون، أو أعم، وظاهره يقتضي غفران جميع ما تقدم من ذنوبه، وقيل: إن المتوضئ تغفر ذنوبه، ويكون مشيه إلى الصلاة نافلة، أو يكون هذا القول قبل تبشير الله عباده بالشيء على لسان نبيه عليه أفضل الصلاة والسلام، ثم يزيدهم أو يرفع له درجات إذا لم يكن ثَم ذنوب، ويحتمل أن يصيب ذنبًا فيما بين الوضوء والتأمين.\n_________\n(^١) سلف برقم (٧٨٠)، باب: جهر الإمام بالتأمين.\n(^٢) انظر: \"التمهيد\" ٧/ ١١.\n(^٣) \"التمهيد\" ٧/ ١٣.","vol":"29","page":354},{"text":"<span data-type='title' id=toc-3872>٦٤ - باب فَضْلِ التَّهْلِيلِ</span>\n٦٤٠٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ سُمَى، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهْوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. فِي يَوْمٍ مِائَةَ مَرَّةٍ، كَانَتْ لَهُ عَدْلَ عَشْرِ رِقَابٍ، وَكُتِبَ لَهُ مِائَةُ حَسَنَةٍ، وَمُحِيَتْ عَنْهُ مِائَةُ سَيِّئَةٍ، وَكَانَتْ لَهُ حِرْزًا مِنَ الشَّيْطَانِ يَوْمَهُ ذَلِكَ، حَتَّى يُمْسِيَ، وَلَمْ يَأْتِ أَحَدٌ بِأَفْضَلَ مِمَّا جَاءَ بِهِ إِلاَّ رَجُلٌ عَمِلَ أَكْثَرَ مِنْهُ». [انظر: ٣٢٩٣ - مسلم: ٢٦٩١ - فتح ١١/ ٢٠١]\n\n٦٤٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ عَمْرٍو، حَدَّثَنَا عُمَرُ بْنُ أَبِي زَائِدَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ: مَنْ قَالَ عَشْرًا كَانَ كَمَنْ أَعْتَقَ رَقَبَةً مِنْ وَلَدِ إِسْمَاعِيلَ. قَالَ عُمَرُ بْنُ أَبِي زَائِدَةَ: وَحَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ مِثْلَهُ. فَقُلْتُ لِلرَّبِيعِ: مِمَّنْ سَمِعْتَهُ؟ فَقَالَ: مِنْ عَمْرِو بْنِ مَيْمُونٍ. فَأَتَيْتُ عَمْرَو بْنَ مَيْمُونٍ فَقُلْتُ: مِمَّنْ سَمِعْتَهُ؟ فَقَالَ: مِنِ ابْنِ أَبِي لَيْلَى. فَأَتَيْتُ ابْنَ أَبِي لَيْلَى فَقُلْتُ: مِمَّنْ سَمِعْتَهُ؟ فَقَالَ: مِنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ يُحَدِّثُهُ عَنِ النَّبِيِّ - ﷺ - وَقَالَ إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، حَدَّثَنِي عَمْرُو بْنُ مَيْمُونٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ أَبِي أَيُّوبَ قَوْلَهُ: عَنِ النَّبِيِّ - ﷺ -.\nوَقَالَ مُوسَى: حَدَّثَنَا وُهَيْبٌ، عَنْ دَاوُدَ، عَنْ عَامِرٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ أَبِي أَيُّوبَ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ إِسْمَاعِيلُ، عَنِ الشَّعْبِيِّ، عَنِ الرَّبِيعِ قَوْلَهُ. وَقَالَ آدَمُ: حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ مَيْسَرَةَ، سَمِعْتُ هِلَالَ بْنَ يَسَافٍ، عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ، وَعَمْرِو بْنِ مَيْمُونٍ، عَنِ ابْنِ مَسْعُودٍ قَوْلَهُ. وَقَالَ الأَعْمَشُ وَحُصَيْنٌ، عَنْ هِلَالٍ، عَنِ الرَّبِيعِ عَنْ عَبْدِ اللهِ قَوْلَهُ. وَرَوَاهُ أَبُو مُحَمَّدٍ الْحَضْرَمِيُّ، عَنْ أَبِي أَيُّوبَ، عَنِ النَّبِيِّ - ﷺ -. [مسلم: ٢٦٩٣ - فتح ١١/ ٢٠١]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ قَالَ: لَا إله إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلْكُ وَلَهُ الحَمْدُ، وَهْوَ عَلَى كُلِّ","vol":"29","page":355},{"text":"شَيْءٍ قَدِيرٌ. فِي يَوْمٍ مِائَةَ مَرَّةٍ، كَانَتْ لَهُ عَدْلَ عَشْرِ رِقَابٍ، وكتبت لَهُ مِائَةُ حَسَنَةٍ، وَمُحِيَتْ عَنْهُ مِائَةُ سَيِّئَةٍ، وَكَانَتْ لَهُ حِرْزًا مِنَ الشَّيْطَانِ يَوْمَهُ ذَلِكَ، حَتَّى يُمْسِيَ، وَلَمْ يَأْتِ أَحَدٌ بِأَفْضَلَ مِمَّا جَاءَ به إِلَّا رَجُلٌ عَمِلَ أَكْثَرَ مِنْهُ\".\nثم روى بإسناده عن عُمَرَ بْنِ أَبِي زَائِدَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو ابْنِ مَيْمُونٍ قَالَ: مَنْ قَالَ عَشْر مرات كَانَ كَمَنْ أَعْتَقَ رَقَبَةً مِنْ وَلَدِ إِسْمَاعِيلَ. قَالَ عُمَرُ بْنُ أَبِي زَائِدَةَ: وَحَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي السَّفَرِ، عَنِ الشَّعْبِيِّ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ مِثْلَهُ. فَقُلْتُ لِلرَّبِيعِ: مِمَّنْ سَمِعْتَهُ؟ قَالَ: مِنْ عَمْرِو بْنِ مَيْمُونٍ. فَأَتَيْتُ عَمْرَو بْنَ مَيْمُونٍ فَقُلْتُ: مِمَّنْ سَمِعْتَهُ؟ فَقَالَ: مِنِ ابن أَبِي لَيْلَى. فَأَتَيْتُ ابن أَبِي لَيْلَى فَقُلْتُ: مِمَّنْ سَمِعْتَهُ؟ قَالَ: مِنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ يُحَدِّثُهُ عَنِ النَّبِيِّ - ﷺ -.\n(قلت: فهو من هذا الوجه سباعي الإسناد، وهو غريب، ومن الأول سباعي) (^١). وَقَالَ إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، قال: حَدَّثَنِي عَمْرُو بْنُ مَيْمُونٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ أَبِي أَيُّوبَ قَوْلَهُ.\nوَقَالَ: ثنا مُوسَى ثَنَا وُهَيْبٌ، عَنْ دَاوُدَ، عَنْ عَامِرٍ، عَنْ عَبْدِ الرَّحْمَنِ ابْنِ أَبِي لَيْلَى، عَنْ أَبِي أَيُّوبَ، عَنِ النَّبِيِّ - ﷺ -.\nقلت: أخرجه النسائي عن محمد بن إسماعيل بن إبراهيم، عن يزيد (بن) (^٢) داود، عن عامر (^٣)، ورواه ابن أبي شيبة في \"مصنفه\"، عن يزيد بن هارون، عن داود (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) كذا بالأصول، وعند المزي في \"التحفة\" (٣٤٧١): (عن).\n(^٣) رواه النسائي في \"عمل اليوم والليلة\" كما في \"تحفة الأشراف\" (٣٤٧١).\n(^٤) \"مصنف ابن أبي شيبة\" ٦/ ٥٩ (٢٩٤٤٥).","vol":"29","page":356},{"text":"قال البخاري: (وقال إسماعيل، عن الشعبي، عن الربيع قوله). قلت: إسماعيل هو ابن أبي خالد. أخرجه النسائي، عن (أحمد) (^١) بن سليمان، عن يعلى بن عبيد، عن إسماعيل، عن عامر، عن الربيع بن خثيم، عن عمرو بن ميمون -فلقيت عَمرًا- عن ابن أبي ليلى -فلقيت ابن أبي ليلى- عن أبي أيوب. قال الدارقطني: ورواه عن علي بن عاصم، عن إسماعيل مرفوعًا، وتابع يعلى على وقفه ابن عيينة، [و] (^٢) يزيد بن عطاء، ومحمد بن إسحاق، ويحيى بن سعيد الأموي (^٣).\nثم قال البخاري: وَقَالَ آدَمُ: ثَنَا شُعْبَةُ، ثَنَا عَبْدُ المَلِكِ بْنُ مَيْسَرَةَ، سَمِعْتُ هِلَالَ بْنَ يَسَافٍ، عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ، وَعَمْرِو بْنِ مَيْمُونٍ، عَنِ ابن مَسْعُودٍ قَوْلَهُ.\nقلت: رواه النسائي عن بندار، عن غندر، عن شعبة به (^٤).\nووقع في \"علل الدارقطني\": أن البخاري قال فيه: حدثنا آدم (^٥). ولا منافاة بين الرفع والوقف؛ لأن العالم يقوله ولا يذكر الرواية فيه.\nثم قال البخاري: (وقال الأعمش وحصين، عن هلال، عن الربيع، عن عبد الله قوله).\nقلت: أخرجه النسائي عن حاجب بن سليمان، عن وكيع، عن الأعمش (^٦)، وعن أحمد بن حرب، عن ابن فضيل، عن\n_________\n(^١) في الأصل: (محمد)، والمثبت من (ص ٢) موافق لما في \"تحفة الأشراف\" (٣٤٧١).\n(^٢) ليست في الأصل، والمثبت مناسب للسياق.\n(^٣) \"علل الدارقطني\" ٦/ ١٠٤ (١٠٠٨).\n(^٤) \"سنن النسائي الكبرى\" ٦/ ٣٤ (٩٩٤٤).\n(^٥) \"علل الدارقطني\" ٦/ ١٠٦ (١٠٠٨).\n(^٦) \"سنن النسائي الكبرى\" ٦/ ٣٤ (٩٩٤٢).","vol":"29","page":357},{"text":"حصين (^١)، كلاهما عن هلال به. ولما ذكر الدارقطني رواية الأعمش وحصين قال: صحت الروايتان جميعًا (^٢)، وكلهم وقف الحديث.\nثم قال البخاري: (وَرَوَاهُ أَبُو مُحَمَّدٍ الحَضْرَمِيُّ، عَنْ أَبِي أَيُّوبَ، عَنِ رسول الله - ﷺ -).\nقلت: وأبو محمد هذا ذكره الحاكم وأبو عمر وغيرهما فيمن لا يعرف اسمه، وقال أبو زرعة: لا أعلم أحدًا سماه (^٣)، وهو غلام أبي أيوب. وزعم المزي (^٤) أن اسمه: أفلح وعلم له علامة (م) وفيه وقفة؛ لأن أفلح مولى أبي أيوب اسم أبيه كثير وتوفي في الحرة، روى عنه جماعة معه محمد بن سيرين، وعن عثمان وغيره، ولم أر له كنية (^٥)، وادعى أبو عمر في \"الاستقصاء\" أنه روى عن أبي أيوب حديثين: أحدهما في أعلام النبوة (^٦)، والثاني: أن رجلًا قال خلف رسول الله - ﷺ -: الحمد لله\n_________\n(^١) رواه النسائي في \"عمل اليوم والليلة\" كما في \"تحفة الأشراف\" (٣٤٧١).\n(^٢) \"علل الدارقطني\" ٦/ ١٠٦ (١٠٠٨).\n(^٣) \"الجرح والتعديل\" ٩/ ٤٣٢ (٢١٥١)\n(^٤) \"تهذيب الكمال\" ٣٤/ ٢٦٠ (٧٦٠٦).\n(^٥) في هذا الكلام نظر، حيث اختلط المصنف وترجم لرجلين وجعلهما رجلًا واحدًا، فهناك أفلح مولى أبي أيوب الأنصاري، أبو عبد الرحمن، وقيل: أبو كثير، روى عن: مولاه وعمر وعثمان، وعنه: محمد بن سيرين، تابعي ثقة، روى له مسلم وأبو داود في \"فضائل الأنصار\"، انظر ترجمته في: \"تهذيب الكمال\" ٣/ ٣٢٥. أما الآخر فهو أبو محمد الحضرمي -المقصود بالترجمة هنا- غلام أبي أيوب الأنصاري، ويقال: مولى أبي أيوب، وقيل: اسمه أفلح وإلا فمجهول، روى عن أبي أيوب، وعنه أبو الورد بن ثمامة، ذكره البخاري في كتاب الدعوات هنا وروى له في \"الأدب المفرد\".\n(^٦) رواه الطبراني في \"الكبير\" ٤/ ١٨٥، قال الهيثمي في \"المجمع\" ٨/ ٣٠٣: وفي إسناده من لم أعرفه.","vol":"29","page":358},{"text":"حمدًا كثيرًا طيبًا مباركًا (^١). وأهمل حديث الباب.\nوقال الدارقطني: لا يعرف أبو محمد إلا في هذا الحديث فقط (^٢). ثم قال البخاري: (قال عمرو: ثنا عبد الله بن أبي السفر، عن الشعبي، عن الربيع بمثله: \"كان كمن أعتق رقبة من ولد إسماعيل\") يعني: مثل حديث أبي محمد الحضرمي.\nقلت: أخرجه الدارقطني من حديث حماد بن الحسن، ثنا حجاج بن نصير، ثنا (شعبة) (^٣)، عن عبد الله بن أبي السفر، عن الشعبي، عن ابن أبي ليلى، عن أبي أيوب، عن رسول - ﷺ -: \"من قال: لا إله إلا الله .. \" الحديث، وفيه: \"كان كعدل عشر رقاب من ولد إسماعيل\"، رفعه حجاج وغيره يُوقفه (^٤).\nثم ذكر في موضع آخر أن عمر بن أبي زائدة رواه عن ابن أبي السفر، عن الشعبي، عن الربيع، إلا أنه رفعه إلى رسول الله - ﷺ -، ثم (ساقه) (^٥) من حديث أبي عامر، ثنا عمر بن أبي زائدة، عن أبي إسحاق، عن عمرو بن ميمون قال: \"من قال: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير. عشر مرات كان كمن أعتق أربعة أنفس من ولد إسماعيل\". قال: والحديث حديث ابن أبي\n_________\n(^١) رواه البخاري في \"الأدب المفرد\" (٦٩١)، والطبراني في \"الكبير\" ٤/ ١٨٤، والبيهقي في \"شعب الإيمان\" ٤/ ٩٣ - ٩٤، قال الهيثمي في \"المجمع\" ١٠/ ٩٦: إسناده حسن. وقال الألباني في تعليقه على \"الأدب المفرد\": صحيح لغيره إلا العدد.\n(^٢) \"علل الدارقطني\" ٦/ ١٠٦.\n(^٣) في الأصل: شعيب، والمثبت من (ص ٢). وانظر: \"علل الدارقطني\": ٦/ ١٠٦.\n(^٤) \"علل الدارقطني\" ٦/ ١٠٢ - ١٠٣.\n(^٥) من (ص ٢).","vol":"29","page":359},{"text":"السفر، عن الشعبي، وهو الذي ضبط الإسناد (^١).\nوقال الترمذي لما رواه من حديث الشعبى، عن عبد الرحمن قال: وروي هذا عن أبي أيوب (موقوفًا) (^٢) (^٣).\nوفي بعض نسخ البخاري: قال أبو عبد الله: والصحيح قول (عمرو) (^٤) في رواية عنه، ورواه النسائي من حديث ابن مهدي، عن سفيان بن سعيد، عن منصور، عن هلال بن يساف، عن أبي الدرداء قوله، فذكره (^٥).\nوروى ابن أبي شيبة في \"مصنفه\" من حديث (ليث) (^٦)، عن طلحة، عن عبد الرحمن بن عوسجة، عن البراء مرفوعًا: \"من قال: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، بيده الخير، وهو على كل شيء قدير. عشر مرات كن له عدل عشر رقاب\" (أو \"رقبة\" (^٧)، وبإسناد جيد عن أبي هريرة مرفوعًا: \"من قال في يوم مائة مرة: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير. كان له عدل عشر رقاب\") (^٨). الحديث (^٩).\n_________\n(^١) \"علل الدارقطني\" ٦/ ١٠٤ - ١٠٥ بتصرف.\n(^٢) في الأصل: موقوف، وعليها: كذا.\n(^٣) \"سنن الترمذي\" (٣٥٥٣).\n(^٤) جاء في هامش اليونينية: قال الحافظ أبو ذر الهروي: صوابه عمر وهو ابن أبي زائدة. قال الحافظ في \"الفتح\" ١١/ ٢٠٥: وهو كما قال.\nقال اليونيني: وعلى الصواب ذكره أبو عبد الله البخاري في الأصل كما تراه لا عمرو. انظر: \"اليونينية\" ٨/ ٨٦.\n(^٥) \"السنن الكبرى\" ٦/ ٣٥ (٩٩٤٧).\n(^٦) في الأصل: (كثير)، والمثبت من (ص ٢).\n(^٧) \"مصنف ابن أبي شيبة\" ٦/ ٥٩.\n(^٨) من (ص ٢).\n(^٩) \"مصنف ابن أبي شيبة\" ٦/ ٦١.","vol":"29","page":360},{"text":"فصل:\nروى جابر بن عبد الله - ﵁ -، عن رسول الله - ﷺ - أنه قال: \"أفضل الذكر التهليل: لا إله إلا الله، وأفضل الدعاء: الحمد لله\" (^١).\nوقال - ﵇ -: \"أفضل ما قلت أنا والنبيون من قبلي لا إله إلا الله\" (^٢) كذا أورده ابن بطال (^٣)، وقد قيل: إنه اسم الله الأعظم.\nوذكر الطبري من حديث سعيد بن أبي عروبة، عن عبد الله بن بابا المكي، عن عبد الله بن عمرو بن العاصي قال: إن الرجل إذا قال: لا إله إلا الله، فهي كلمة الإخلاص التي لا يقبل الله عملًا حتى يقولها؛ فإذا قال: الحمد لله، فهي كلمة الشكر التي لم يشكر الله أحدٌ حتى يقولها (^٤).\nوروى الأعمش، عن مجاهد، عن ابن عباس قال: \"من قال: لا إله إلا الله فليقل على إثرها: الحمد لله رب العالمين\" (^٥) وقد روى سعيد بن جبير، عن ابن عباس مرفوعًا: \"أول من يدخل الجنة الحمادون؛ الذين\n_________\n(^١) رواه الترمذي (٣٣٨٣) وقال: حسن غريب. وابن ماجه (٣٨٠٠)، والنسائي في \"الكبرى\" ٦/ ٢٠٨، وابن حبان ٣/ ١٢٦ (٨٤٦)، والحاكم ١/ ٤٩٨ وقال: هذا حديث صحيح الإسناد ولم يخرجاه. والبيهقي في \"شعب الإيمان\" ٤/ ٩٠، وصححه الألباني في \"صحيح سنن الترمذي\" (٢٦٩٤).\n(^٢) رواه الترمذي (٣٥٨٥) من حديث ابن عمر وقال: حديث غريب. وصححه الألباني في \"صحيح سنن الترمذي\" (٢٨٣٧). ورواه مالك في \"الموطأ\" ص ١٥٠، والبيهقي في \"السنن الكبرى\" ٤/ ٢٨٤ من حديث طلحة بن عبيد الله بن كريز، وحسنه الألباني في \"صحيح الجامع\" (١١٠٢).\n(^٣) \"شرح ابن بطال\" ١٠/ ١٣٢.\n(^٤) رواه الطبراني في \"الدعاء\" (١٦٠٢) مختصرًا، ورواه عبد الرزاق في \"مصنفه\" ١١/ ٢٩٥ (٢٠٥٧٩) من طريق معمر، عن قتادة، عن عبد الله بن عمرو.\n(^٥) رواه الحاكم في \"مستدركه\" ٢/ ٤٣٨، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه.","vol":"29","page":361},{"text":"يحمدون الله في السراء والضراء\" (^١).\nوقال - ﵇ -: \"من قال: أشهدك أن ما أصبح بي من نعمة فمنك وحدك لا شريك لك، لك الحمد، ولك الشكر، فقد أدى شكر ذلك اليوم\" (^٢).\nوكان - ﵇ - إذا أتاه أمر يكرهه قال: \"الحمد لله على كل حال\" وإذا رأى أمرًا يسره قال: \"الحمد لله، الذي بنعمته تتم الصالحات\" (^٣).\nفصل:\nوقوله: (\"عدل عشر رقاب\") أي: مثل أجرها.\nقال ابن التين: وقرأناه بفتح العين، قال الأخفش: العدل -بالكسر- المثل، وبالفتح أصله، مصدر قولك: عدلت لهذا عدلًا حسنًا، تجعله اسمًا للمثل، فتفرق بينه وبين عدل المتاع.\n_________\n(^١) رواه الطبراني في \"الكبير\" ١٢/ ١٩، و\"الأوسط\" ٣/ ٢٤٠، و\"الصغير\" ١/ ١٨١ - ١٨٢ (٢٨٨)، قال الهيثمي في \"المجمع\" ١٠/ ٩٤: رواه الطبراني في الثلاثة بأسانيد، وفي أحدها: قيس بن الربيع، وثقه شعبة والثوري وغيرهما، وضعفه يحيى القطان وغيره، وبقية رجاله رجال الصحيح. وضعفه الألباني في \"الضعيفة\" (٦٣٢).\n(^٢) رواه أبو داود (٥٠٧٣)، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ١٨٣ (٢١٦٣)، والنسائي في \"الكبرى\" ٦/ ٥ (٩٨٣٥) والبيهقي في \"الشعب\"٤/ ٨٩ من حديث عبد الله بن غنام - ﵁ -. ورواه ابن حبان في \"صحيحه\" ٣/ ١٤٢ (٨٦١)، والطبراني في \"الدعاء\" (٣٠٦) من حديث عبد الله بن عباس.\nوقد ورد هذا الحديث في الأصول بلفظ: (اللهم ما أصبح)، وبزيادة: (أو بأحد من خلقك).\n(^٣) رواه الطبراني في \"الدعاء\" (١٧٦٩)، والحاكم ١/ ٤٩٩، والبيهقي في \"الشعب\" ٤/ ٩١ من حديث أم المؤمنين عائشة - ﵂ -، قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه، وصححه الألباني في \"صحيح الجامع\" (٤٦٤٠).","vol":"29","page":362},{"text":"وقال الفراء: الفتح: ما عدل الشيء من غير جنسه، والكسر المثل، فإن أردت قيمته من غير جنسه نصبت، وربما كسرها بعض العرب، وكأنه منهم غلط.\nفصل:\nقوله: \"إلا رجل\" هو بالرفع، مثل قوله تعالى: ﴿مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ﴾ [النساء: ٦٦] وقرأ ابن (عامر) (^١) بالنصب على الاستثناء (^٢)، وهو بعيد في النفي.\nفصل:\nوقوله: (\"من قال عشرًا كان كمن أعتق رقبة من ولد إسماعيل\") قيل: يحتمل أن يكون مفسرًا للآخر، وتكون العشرة المتقدم ذكرها من ولد إسماعيل أيضًا، ووجه كونها منهم أن عتق من كان من (ولده له) (^٣) فضل على عتق غيره، وذلك أن محمدًا وإسماعيل وإبراهيم صلوات الله وسلامه عليهم بعضهم من بعض.\n_________\n(^١) كذا في الأصل، وفي هامشها: في الأصل عباس. قرأ الستة: ﴿إِلَّا قَلِيلٌ﴾ بالرفع والتنوين، وابن عامر بالنصب والله أعلم. وفي (ص ٢): عباس.\n(^٢) \"الحجة للقراء السبعة\" ٣/ ١٦٨.\n(^٣) في الأصل: ولد ولده. والمثبت من (ص ٢).","vol":"29","page":363},{"text":"<span data-type='title' id=toc-3873>٦٥ - باب فَضْلِ التَّسْبِيحِ</span>\n٦٤٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ قَالَ: سُبْحَانَ اللهِ وَبِحَمْدِهِ. فِي يَوْمٍ مِائَةَ مَرَّةٍ حُطَّتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ». [مسلم: ٢٦٩١ - فتح ١١/ ٢٠٦]\n\n٦٤٠٦ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا ابْنُ فُضَيْلٍ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «كَلِمَتَانِ خَفِيفَتَانِ على اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللهِ الْعَظِيمِ، سُبْحَانَ اللهِ وَبِحَمْدِهِ». [٦٦٨٢، ٧٥٦٣ - مسلم: ٢٦٩٤ - فتح ١١/ ٢٠٦]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ قَالَ: سُبْحَانَ اللهِ وَبِحَمْدِهِ. فِي يَوْمٍ مِائَةَ مَرَّةٍ حُطَّتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ البَحْرِ\".\nوحديث أبي هريرة أيضًا: عَنِ النَّبِيِّ - ﷺ - قَالَ: \"كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي المِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ العَظِيمِ\".\nهذا الحديث يأتي خاتمة \"الصحيح\" (^١)، ومعنى التسبيح في لغة العرب: التنزيه مما نسب إليه، مما لا ينبغي، من صاحبة وولد وشريك.\nقال وهب بن منبه: ما من عبد يقول: سبحان الله وبحمده إلا قال الله ﵎: \"صدق عبدي سبحاني وبحمدي\" (^٢) فإن سأل أعطي ما يسأل، وإن سكت غفر له مالا يحصى.\n_________\n(^١) سيأتي برقم (٧٥٦٣) كتاب: التوحيد، باب: قول الله تعالى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ﴾ [الأنبياء: ٤٧].\n(^٢) رواه الديلمي عن أبي الدرداء، كما في \"كنز العمال\" ١/ ٤٦٦ (٢٠٢٩).","vol":"29","page":364},{"text":"وروي عن رسول الله - ﷺ -: \"صلاة الملائكة التسبيح، فأهل السماء الدنيا سجود إلى يوم القيامة، يقولون: سبحان ذي الملك والملكوت، وأهل السماء الثانية قيام إلى يوم القيامة، يقولون: سبحان ذي العزة والجبروت، وأهل السماء الثالثة قيام إلى يوم القيامة، يقولون: سبحان الحي الذي لا يموت\" (^١).\nوروى الليث، عن ابن عجلان قال: جئت إلى القعقاع بن حكيم في السحر أسأله فلم يجبني، فلما فرغ قال: هذِه الساعة يوكل الله الملائكة بالناس، يقولون) (^٢): سبحان الملك القدوس. وروي عن ابن عباس - ﵄ - في قوله تعالى: ﴿وَالْبَاقِيَاتُ الصَّالِحَاتُ﴾ [الكهف: ٤٦] سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر (^٣)، وهو قول سعيد بن المسيب (^٤)، ومجاهد (^٥).\nفإن قلت: هل ينوب شيء عن تكرار التسبيح والتحميد؟ قيل: قد روي عن صفية - ﵂ - قالت: مرَّ بي رسول الله - ﷺ - وأنا أسبح بأربعة آلاف نواة فقال: \"لقد قلت كلمة هي أفضل من تسبيحك\" قلت: وما قلت؟ قال: قلت: \"سبحان الله عدد ما خلق\" (^٦).\n_________\n(^١) رواه الطبري في \"تفسيره\" ١/ ٢٤٧ (٦١٧).\n(^٢) من (ص ٢).\n(^٣) \"تفسير الطبري\" ٨/ ٢٣٠ (٢٣٠٩١).\n(^٤) \"تفسير الطبري\" ٨/ ٢٣١ (٢٣٠٩٤).\n(^٥) \"تفسير الطبري\" ٨/ ٢٣١ (٢٣٠٩٦).\n(^٦) رواه الترمذي (٣٥٥٤) وقال: حديث غريب، والطبراني في \"الكبير\" ٢٤/ ٧٤، وفي \"الأوسط\" ٨/ ٢٣٦ (٨٥٠٤)، والحاكم في \"المستدرك\" ١/ ٥٤٧، وقال: هذا حديث صحيح الإسناد ولم يخرجاه.","vol":"29","page":365},{"text":"وعن كريب، عن ابن عباس أن النبي - ﷺ - مرَّ على جويريةَ في مصلاها باكرًا تسبح وتذكر الله، فمضى لحاجته، ورجع إليها بعد ما ارتفع النهار، فقال لها: \"ما زلت في مكانك هذا؟ \" قالت: نعم، فقال - ﵇ -: (لقد تكلمت بكلمات لو وزنت بما قلت لرجحت: سبحان الله عدد ما خلق، سبحان الله رضا نفسه، سبحان الله زنة عرشه، سبحان الله مداد كلماته، والحمد لله مثل ذلك\" (^١).\nوقال بعضهم: هذِه الفضائل التي جاءت عن رسول الله - ﷺ -: \"من قال: سبحان الله وبحمده مائة مرة غفر له\" وما شاكلها، إنما هي لأهل الشرف في الدين، والكمال والطهارة من الجرائم العظام، ولا يظن أن من فعل هذا، وأصر على ما شاء من شهواته وانتهك دين الله وحرماته، أنه يلحق السابقين المطهرين، وينال منزلتهم في ذلك بحكاية أحرف ليس معها تقى ولا إخلاص ولا عمل، ما أظلمه لنفسه من تأول دين الله على هواه!\n_________\n(^١) رواه مسلم برقم (٢٧٢٦) كتاب: الذكر والدعاء، باب: التسبيح أول النهار وعند النوم.","vol":"29","page":366},{"text":"<span data-type='title' id=toc-3874>٦٦ - باب فَضْلِ ذِكْرِ اللهِ تعالى</span>\n٦٤٠٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَثَلُ الَّذِي يَذْكُرُ رَبَّهُ وَالَّذِى لَا يَذْكُرُ مَثَلُ الحَيِّ وَالْمَيِّتِ». [مسلم: ٧٧٩ - فتح ١١/ ٢٠٨]\n\n٦٤٠٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ. حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ لِلَّهِ مَلَائِكَةً يَطُوفُونَ فِي الطُّرُقِ، يَلْتَمِسُونَ أَهْلَ الذِّكْرِ، فَإِذَا وَجَدُوا قَوْمًا يَذْكُرُونَ اللهَ تَنَادَوْا: هَلُمُّوا إِلَى حَاجَتِكُمْ. قَالَ: فَيَحُفُّونَهُمْ بِأَجْنِحَتِهِمْ إِلَى السَّمَاءِ الدُّنْيَا. قَالَ: فَيَسْأَلُهُمْ رَبُّهُمْ -وَهْوَ أَعْلَمُ مِنْهُمْ: مَا يَقُولُ عِبَادِي؟ قَالُوا: يَقُولُونَ: يُسَبِّحُونَكَ، وَيُكَبِّرُونَكَ، وَيَحْمَدُونَكَ، وَيُمَجِّدُونَكَ. قَالَ: فَيَقُولُ: هَلْ رَأَوْنِي؟ قَالَ: فَيَقُولُونَ: لَا وَاللهِ مَا رَأَوْكَ. قَالَ: فَيَقُولُ: وَكَيْفَ لَوْ رَأَوْنِي؟ قَالَ: يَقُولُونَ: لَوْ رَأَوْكَ كَانُوا أَشَدَّ لَكَ عِبَادَةً، وَأَشَدَّ لَكَ تَمْجِيدًا، وَأَكْثَرَ لَكَ تَسْبِيحًا. قَالَ: يَقُولُ: فَمَا يَسْأَلُونِي؟ قَالَ: يَسْأَلُونَكَ الْجَنَّةَ. قَالَ: يَقُولُ: وَهَلْ رَأَوْهَا؟ قَالَ: يَقُولُونَ: لَا وَاللهِ يَا رَبِّ مَا رَأَوْهَا. قَالَ: يَقُولُ: فَكَيْفَ لَوْ أَنَّهُمْ رَأَوْهَا؟ قَالَ: يَقُولُونَ: لَوْ أَنَّهُمْ رَأَوْهَا كَانُوا أَشَدَّ عَلَيْهَا حِرْصًا، وَأَشَدَّ لَهَا طَلَبًا، وَأَعْظَمَ فِيهَا رَغْبَةً. قَالَ: فَمِمَّ يَتَعَوَّذُونَ؟ قَالَ: يَقُولُونَ: مِنَ النَّارِ. قَالَ: يَقُولُ: وَهَلْ رَأَوْهَا؟ قَالَ: يَقُولُونَ: لَا وَاللهِ مَا رَأَوْهَا. قَالَ: يَقُولُ: فَكَيْفَ لَوْ رَأَوْهَا؟ قَالَ: يَقُولُونَ: لَوْ رَأَوْهَا كَانُوا أَشَدَّ مِنْهَا فِرَارًا، وَأَشَدَّ لَهَا مَخَافَةً. قَالَ: فَيَقُولُ: فَأُشْهِدُكُمْ أَنِّي قَدْ غَفَرْتُ لَهُمْ. قَالَ: يَقُولُ مَلَكٌ مِنَ الْمَلَائِكَةِ: فِيهِمْ فُلَانٌ لَيْسَ مِنْهُمْ، إِنَّمَا جَاءَ لِحَاجَةٍ. قَالَ: هُمُ الْجُلَسَاءُ لَا يَشْقَى بِهِمْ جَلِيسُهُمْ». رَوَاهُ شُعْبَةُ، عَنِ الأَعْمَشِ، وَلَمْ يَرْفَعْهُ. وَرَوَاهُ سُهَيْلٌ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [مسلم: ٢٦٨٩ - فتح ١١/ ٢٠٨]","vol":"29","page":367},{"text":"ذكر فيه حديث أَبِي مُوسَى - ﵁ - قَالَ: قَالَ رسول الله - ﷺ -: \"مَثَلُ الذِي يَذْكُرُ رَبَّهُ وَالَّذِي لَا (يَذْكُرُه) (^١) مَثَلُ الحَيِّ وَالْمَيِّتِ\".\nوحديث جَرِيرٍ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ لله مَلَائِكَةً يَطُوفُونَ فِي الطُّرُقِ، يَلْتَمِسُونَ أَهْلَ الذِّكْرِ، فَإِذَا وَجَدُوا قَوْمًا يَذْكُرُونَ اللهَ تَنَادَوْا: هَلُمُّوا إِلَى حَاجَتِكُمْ. قَالَ: فَيَحُفُّونَهُمْ بِأَجْنِحَتِهِمْ .. \" الحديث. قَالَ: \"هُمُ الجُلَسَاءُ لَا يَشْقَى بِهِمْ جَلِيسُهُمْ\" بطوله. ثم قال: رَوَاهُ شُعْبَةُ، عَنِ الأَعْمَشِ، وَلَمْ يَرْفَعْهُ. وَرَوَاهُ سُهَيْلٌ بن أبي صالح، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nهذا حديث شريف في فضل ذكر الله تعالى وتسبيحه وتهليله، وقد وردت في ذلك أخبار كثيرة منها: ما رواه زيد بن أسلم، عن ابن عمر - ﵄ - قال: قلت لأبي ذر: يا عم، أوصني. قال: سألت رسول الله - ﷺكما سألتني فقال: \"ما من يوم ولا ليلة إلا ولله فيه صدقة يمن بها على من يشاء من عباده، وما منَّ الله على عباده بمثل أن يلهمهم ذكره\" (^٢).\nوروى شعبة وسفيان عن أبي إسحاق، عن أبي مسلم الأغر أنه شهد على أبي هريرة - ﵁ -، وأبي سعيد أنهما شهدا على رسول الله - ﷺ - أنه قال:\n_________\n(^١) كذا في الأصل، وفي \"اليونينية\" ٨/ ٨٦: (يذكر) وفي هامشها: عند أبي ذر: (يذكر ربه).\n(^٢) رواه ابن أبي الدنيا في \"الليالي والأيام\" ص ١٥ (٤)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٢٣١ (٩٨٧)، ورواه البزار كما في \"كشف الأستار\" ١/ ٣٣٤ (٦٩٤). قال الهيثمي في \"المجمع\" ٢/ ٢٣٦ - ٢٣٧: رواه البزار، وفيه: حسين بن عطاء، ضعفه أبو حاتم وغيره، وذكره ابن حبان في \"الثقات\" ٦/ ٢٠٩ وقال: يخطئ ويدلس. وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (٩٠٥).","vol":"29","page":368},{"text":"\"ما من قوم يذكرون الله إلا حفت بهم الملائكة وغشيتهم الرحمة، ونزلت عليهم السكينة، وذكرهم الله فيمن عنده\" (^١).\nوقال معاذ - ﵁ -: ليس شيء أنجى من عذاب الله من ذكر الله (^٢).\nوقال ابن عباس - ﵄ - يرفع الحديث: \"من عجز منكم عن الليل أن يكابده، وبخل بالمال أن ينفقه، وجبن عن العدو أن يجاهده فليكثر من ذكر الله\" (^٣).\nوروى أبو سلمة، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"سيروا، سبق المستهترون\". قيل: ومن هم يا رسول الله؟، قال: \"هم الذين استهتروا، واستهتروا بذكر الله، يضع الذكر عنهم أثقالهم ويأتون يوم القيامة خفافًا\" (^٤).\n_________\n(^١) رواه مسلم (٢٧٠٠) عن شعبة، عن أبي إسحاق، في كتاب: الذكر والدعاء، باب: فضل الاجتماع على تلاوة القرآن وعلى الذكر.\nورواه الترمذي (٣٣٧٨) عن سفيان، عن أبي إسحاق.\n(^٢) رواه الترمذي إثر حديث رقم (٣٣٧٧)، وابن ماجه إثر حديث رقم (٣٧٩٠)، والحاكم في \"المستدرك\" ١/ ٤٩٦، والبيهقي في \"شعب الإيمان\" ١/ ٣٩٤.\n(^٣) رواه عبد بن حميد في \"المنتخب\" (٦٤١)، والبزار ١١/ ١٦٨ (٤٩٠٤)، والطبراني في \"الكبير\" ١١/ ٨٤ (١١١٢١)، والبيهقي في \"شعب الإيمان\" ١/ ٣٩٠ - ٣٩١ (٥٠٨).\nقال الهيثمي في \"المجمع\" ١٠/ ٧٤ رواه البزار والطبراني، وفيه: أبو يحيى القتات، وقد وثق، وضعفه الجمهور، وبقية رجال البزار رجال الصحيح.\nوصححه الألباني في \"صحيح الترغيب والترهيب\" (١٤٩٦).\n(^٤) رواه الترمذي (٣٥٩٦) بلفظ: \"سبق المفردون\" قالوا: وما المفردون يا رسول الله؟ قال: \"المستهترون في ذكر الله .. \" الحديث. وقال: حسن غريب، وكذا عند البيهقي في \"الشعب\" ١/ ٣٩٠ (٥٠٦).\nورواه ابن عدي في \"الكامل\" ٦/ ٢٨ عن أبي سلمة، عن أبي الدرداء بلفظ: \"الذين يهترون بذكر الله .. \" الحديث.","vol":"29","page":369},{"text":"وروى أبو هريرة - ﵁ -، عن رسول الله - ﷺ -: \"ما جلس قوم مجلسًا لم يذكروا الله فيه، ولم يصلوا على نبيهم إلا كان عليهم ترة، فإن شاء عذبهم وإن شاء غفر لهم\" رواه الترمذي وحسنه، والحاكم وقال: صحيح على شرط البخاري (^١).\nتِرة -بكسر التاء المثناة: فوق، وتخفيف الراء- نقص، أو تبعة، أو حسرة.\nوعن جابر - ﵁ - رفعه: \"ارتعوا في رياض الجنة\" قالوا: يا رسول الله، وما رياض الجنة؟ قال: \"مجالس الذكر، فاغدوا وروحوا في ذكر الله، واذكروه في أنفسكم، من أحب أن يعلم منزلته عند الله فلينظر كيف منزلة الله عنده، إن الله ينزل العبد من نفسه حيث أنزله من نفسه\" (^٢).\nوروى الأعمش، عن سالم بن أبي الجعد قال: قيل لأبي الدرداء: إن رجلًا أعتق مائة نسمة. قال: إن ذلك من مال رجل لكثير، وأفضل من ذلك إيمان ملزوم بالليل والنهار، ولا يزال لسان أحدكم رطبًا من ذكر الله (^٣).\n_________\n(^١) \"سنن الترمذي\" (٣٣٨٠)، \"المستدرك\" ١/ ٤٩٤ - ٤٩٥.\n(^٢) رواه أبو يعلى ٣/ ٣٩٠ (١٨٦٥) والطبراني في \"الأوسط\" ٣/ ٦٧ (٢٥٠١) والحاكم ١/ ٤٩٤ - ٤٩٥ البيهقي في \"الشعب\" ١/ ٣٩٧ - ٣٩٨ (٥٢٨) كلهم من طريق بشر بن المفضل، عن عمر بن عبد الله مولى غفرة، عن أيوب بن خالد بن صفوان، عن جابر مرفوعًا، قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه، قال الذهبي في \"التلخيص\": عمر ضعيف. قال الهيثمي في \"المجمع\" ١٠/ ٧٦: رواه أبو يعلى والبزار والطبراني في \"الأوسط\"، وفيه: عمر بن عبد الله مولى غفرة، وقد وثقه غير واحد، وضعفه جماعة، وبقية رجالهم رجال الصحيح.\nوضعفه الألباني في \"الضعيفة\" (٦٢٠٥)، و\"ضعيف الترغيب والترهيب\" (٩١٨).\n(^٣) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٦٠ (٢٩٤٥٥)، ٧/ ١٧٩ (٣٥٠٤٣)، ورواه أبو نعيم في \"الحلية\" ١/ ٢١٩، والبيهقي في \"شعب الإيمان\" ١/ ٣٥ (٦٢٧) من طريق سفيان، عن منصور عن سالم به.","vol":"29","page":370},{"text":"وعن ابن عباس - ﵄ - قال: سأل موسى - ﵇ - ربه -﷿- فقال: رب أي عبادك أحب إليك؟ قال: الذي يذكرني ولا ينساني (^١).\nثم قال ابن عباس: ما جلس قوم في بيت من بيوت الله يذكرون الله إلا كانوا أضيافًا لله ما داموا فيه، حتى يتصدعوا عليه، وأظلتهم الملائكة بأجنحتها ما داموا فيه (^٢). ذكر هذِه الآثار كلها الطبري في \"آداب النفوس\".\nوفقه الباب: أن معنى أمر الله تعالى العبد بذكره وترغيبه فيه؛ ليكون ذلك سببًا لمغفرته له، ورحمته إياه، لقوله تعالى: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ [البقرة: ١٥٢] وذكر الله العبد رحمة له. قال ثابت البناني: قال أبو عثمان النهدي: إني لأعلم الساعة التي (يذكرني) (^٣) الله فيها. قيل: ومن أين تعلمها؟ قال: يقول الله: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ (^٤).\nوقال السدي: ليس من عبد يذكر الله إلا ذكره الله، لا يذكره مؤمن إلا ذكره برحمته، ولا كافر إلا ذكره بعذابه (^٥).\nوروي معناه عن ابن عباس - ﵄ - (^٦).\nوقيل: المعنى: اذكروا نعمتي عليكم شكرًا أذكركم برحمتي، والزيادة من النعم.\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ١/ ٤٥١ (٦٨١).\n(^٢) رواه البيهقي في \"شعب الإيمان\" ١/ ٤٤٨ (٦٧١).\n(^٣) في الأصول: يذكرون. والمثبت من \"الطبقات الكبرى\".\n(^٤) \"الطبقات الكبرى\" ٧/ ٩٨.\n(^٥) رواه الطبري ٢/ ٤٠ (٢٣٢٠).\n(^٦) نقل ابن الجوزي في \"زاد المسير\" ١/ ١٦٠ عن ابن عباس وابن جبير: اذكروني بطاعتي أذكركم بمغفرتي.","vol":"29","page":371},{"text":"وروي عن عمر بن الخطاب - ﵁ - أن الذكر ذكران: ذكر الله عند أوامره ونواهيه،، وباللسان، وكلاهما فيه الأجر، إلا أن ذكر الله تعالى عند أوامره ونواهيه إذا فعل الذاكر ما أمر به، وانتهى عما نهي عنه، أفضل من ذكره باللسان مع مخالفة أمره ونهيه، والفضل كله والشرف والأجر في اجتماعهما من الإنسان، وهو أن لا ينسى ذكر الله تعالى عند أمره ونهيه، فينتهي، ولا ينساه من ذكره بلسانه، وسيأتي في كتاب الرقاق في باب: من هم بحسنة أو سيئة (^١)، هل تكتب الحفظة\nالذكر بالقلب؟ وما للسلف فيه، وسيأتي في الاعتصام (^٢) في باب: قوله تعالى: ﴿وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ﴾ حديث أبي هريرة - ﵁ - عن رسول الله - ﷺ -: \"إذا ذكرني عبدي في نفسه ذكرته في نفسي، وإن ذكرني في ملأ ذكرته في ملأ خير منه\" الحديث (^٣).\nقال الطبري: ومن جسيم ما (يرجى) (^٤) به العبد الوصول إلى رضا ربه تعالى، ذكره إياه بقلبه؛ فإن ذلك من شريف أعماله عندي؛ لحديث أبي هريرة - ﵁ -.\nفإن قلت: فهل من أحوال العبد حال يجب عليه فيها ذكر الله فرضًا بقلبه؟\nقيل: نعم، هي أحوال أداء فرائضه من صلاة وصيام وزكاة وحج، وسائر الفرائض، فإن على كل من لزمه عمل شيء من ذلك أن يكون\n_________\n(^١) سيأتي برقم (٦٤٩١).\n(^٢) في هامش الأصل: في كتاب التوحيد وقد جرى ذلك له غير مرة، يسمي كتاب التوحيد كتاب الاعتصام، والذي أعرفه أنهما كتابان، والله أعلم.\n(^٣) سيأتي في التوحيد برقم (٧٤٠٥).\n(^٤) كذا في الأصول، وفي الأصل عليها: صح.","vol":"29","page":372},{"text":"عند دخوله في كل ما كان من ذلك له تطاول، فابتداء بأول، وانقضاء بآخر أن يتوجه إلى الله بعمله، ويذكره في حال ابتدائه فيه، وما لم يكن له تطاول منه فعليه توجهه إلى الله بقلبه في حال عمله وذكره ما كان مشتغلًا به، وما كان نفلًا وتطوعًا، فإنه وإن لم يكن فرضًا عليه، فلا ينتفع به عامله، وإن لم يرد به وجه الله، ولا ذكره عند ابتدائه فيه (^١).\nفصل:\nقوله: (\"تعالوا هلموا إلى حاجتكم\"). هذِه لغة أهل نجد، تثنِّي وتجمع، وتقول للنساء: هلمن، (وللواحدة: هلمي) (^٢)، ولغة أهل الحجاز يستوي فيها المذكر والمؤنث والواحد والجمع، قال الله تعالى: ﴿هَلُمَّ إِلَيْنَا﴾ [الأحزاب: ١٨] قال الخليل: أصله (لُمَّا) من قولهم: لم الله شعثه، أي: جمعه، كأنه أراد: لُمَّ نفسك إلينا، أي: أقرب، و(ها) للتنبيه، وإنما حذفت ألفها لكثرة الاستعمال، وجعلا اسمًا واحدًا.\nوقال ابن فارس: أصلها (هل أم) كلام من يريد إتيان الطعام، ثم كثرت حتى تكلم بها الداعي مثل: تعال وحي، كأنه يقولها من كان (انتقل من مكان إلى مكان) (^٣) فوق. قال: ويحتمل أن يكون معناها: هل لك في الطعام أَمٌّ. أي: قصد وإذن (^٤).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ١٣٥ - ١٣٨.\n(^٢) في الأصل: والواحد: هلم، والمثبت من (ص ٢).\n(^٣) كذا بالأصول، وعند ابن فارس (أسفل لمن كان).\n(^٤) \"مجمل اللغة\" ٢/ ٩٠٧، مادة: (هلم).","vol":"29","page":373},{"text":"فصل:\nقوله: (\"فيحفونهم بأجنحتهم\") أي: يطوفون بهم، ويقال: حف به القوم، أي صاروا في (أحفته) (^١)، ومنه: ﴿وَتَرَى الْمَلَائِكَةَ حَافِّينَ﴾ [الزمر: ٧٥] ومنه: ﴿وَحَفَفْنَاهُمَا بِنَخْلٍ﴾ [الكهف: ٢٢].\nفصل:\nاستدل (به) (^٢) بعض الأشاعرة على المعتزلة أن الله تعالى يجوز أن يُرى (بقوله في الحديث: \"كيف لو رأوني\") (^٣).\n_________\n(^١) في الأصل: الأحفية.\n(^٢) من هامش الأصل وعليها: لعله سقط.\n(^٣) من نسخة (ص ٢).","vol":"29","page":374},{"text":"<span data-type='title' id=toc-3875>٦٧ - باب قَوْلِ: لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللِّه</span>\n٦٤٠٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: أَخَذَ النَّبِيُّ - ﷺ - فِي عَقَبَةٍ -أَوْ قَالَ: فِي ثَنِيَّةٍ- قَالَ: فَلَمَّا عَلَا عَلَيْهَا رَجُلٌ نَادَى فَرَفَعَ صَوْتَهُ: لَا إِلَهَ إِلاَّ اللهُ وَاللهُ أَكْبَرُ. قَالَ: وَرَسُولُ اللهِ - ﷺ - عَلَى بَغْلَتِهِ قَالَ: «فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا». ثُمَّ قَالَ: «يَا أَبَا مُوسَى -أَوْ يَا عَبْدَ اللهِ- أَلَا أَدُلُّكَ عَلَى كَلِمَةٍ مِنْ كَنْزِ الْجَنَّةِ؟». قُلْتُ: بَلَى. قَالَ: «لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ». [انظر: ٢٩٩٢ - مسلم: ٢٧٠٤ - فتح ١١/ ٢١٣]\nذكر فيه حديث أَبِي مُوسَى - ﵁ -: أَخَذَ النَّبِيُّ - ﷺ - فِي عَقَبَةٍ -أَوْ قَالَ: فِي ثَنِيَّةٍ- قَالَ: فَلَمَّا عَلَا عَلَيْهَا رَجُلٌ نَادى فَرَفَعَ صَوْتَهُ: لَا إله إِلَّا اللهُ والله أَكْبَرُ. قَالَ: وَرَسُولُ اللهِ - ﷺ - عَلَى بَغْلَتِهِ قَالَ: \"فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا\". ثُمَّ قَالَ: \"يَا أَبَا مُوسَى -أَوْ يَا عَبْدَ اللهِ بن قيس- أَلَا أَدُلُّكَ عَلَى كَلِمَةٍ مِنْ كَنْزِ الجَنَّةِ؟ \". قُلْتُ: بَلَى. قَالَ: \"لَا حَوْلَ وَلَا قُوَّةَ إِلَّا باللهِ\".\nالشرح:\nالثنية من الأرض المرتفع.\nفإن قلتَ: أي أنواع الذكر أفضل، فإن ذلك أنواع كثيرة منها: التسبيح، والتحميد، والتهليل، والتكبير؟\nقلتُ: أفضلها التهليل كما مرَّ، فإنه أشرف الكلام، ولا يصح لأحد العمل إلا بها، ولا إيمان إلا بالإقرار بها.\nوقد روى أبو هريرة - ﵁ -، عن رسول الله - ﷺ -:","vol":"29","page":375},{"text":"\"الإيمان بضع وسبعون خصلة أكبرها شهادة أن لا إله إلا الله، وأصغرها إماطة الأذى عن الطريق\" (^١).\nفإن قلتَ: فما معنى قوله للذي رفع صوته بها: \"ألا أدلك على كذا\" وعلمه ذلك، ولا إله إلا الله تغني عن غيرها، وهي المنجية من النار؟\nقلتُ: كان - ﵇ - معلمًا لأمته، وكان لا يراهم على حالة من الخير إلا أحب لهم الزيادة عليها، فأحب للذي رفع صوته بكلمة الإخلاص والتوحيد أن يردفها بالتبرؤ من الحول والقوة لله، وإلقاء القدرة إليه، فيكون قد جمع مع التوحيد الإيمان بالقدر، وقد جاء هذا المعنى في حديث عبد الله بن باباه المكي السالف: فإذا كبر فهي كلمة تملأ ما بين السماوات والأرض، فإذا سبح فهي صلاة الخلائق، التي لم يدع الله أحدًا حتى قرره بالصلاة والتسبيح، وإذا قال: لا حول ولا قوة إلا بالله، قال: استسلم عبدي (^٢).\nوروي عن سالم بن عبد الله، عن أبي أيوب الأنصاري - ﵁ - أنه - ﵇ - ليلة أسري به مرَّ على إبراهيم خليل الله، فقال له: \"مر أمتك فليكثروا من غراس الجنة، فإن تربتها طيبة وأرضها واسعة\". قال له - ﵇ -: \"وما غراس الجنة؟ \" قال: \"لا حول ولا قوة إلا بالله\" (^٣).\n_________\n(^١) سلف مختصرًا بلفظ \"بضع وستون شعبة\" رقم (٩) كتاب: الإيمان، باب: أمور الإيمان، ولمسلم برقم (٣٥) كتاب: الإيمان، باب: بيان عدد شعب الإيمان. وقد رواه أبو نعيم في \"الحلية\" ٦/ ١٤٧ بلفظه، إلا قوله \"بضع وستون\".\n(^٢) رواه عبد الرزاق في \"مصنفه\"١١/ ٢٩٥ من طريق معمر، عن قتادة، عن عبد الله بن عمرو. وقد أورده الطبراني في \"الدعاء\" (١٦٠٢) من طريق عبد الرزاق مختصرًا.\n(^٣) رواه أحمد ٥/ ٤١٨، وابن حبان ٣/ ١٠٣ (٨٢١). =","vol":"29","page":376},{"text":"ومن حديث جابر مرفوعًا: \"أكثروا من قول: لا حول ولا قوة إلا بالله، فإنها تدفع تسعة وتسعين داءً، أدناها الهم\" (^١).\nوقال مكحول: من قالها كشف عنه سبعون بابًا من الضر، أدناها الفقر (^٢).\n_________\n= والطبراني في \"الكبير\" ٤/ ١٣٢ (٣٨٩٨)، والبيهقي في \"شعب الإيمان\" ١/ ٤٤٣ (٦٥٧).\nقال الهيثمي في \"المجمع\" ١٠/ ٩٧ (١٦٨٩٨): رواه أحمد والطبراني، ورجال أحمد رجال الصحيح، غير عبد الله بن عبد الرحمن بن عبد الله بن عمر بن الخطاب، وهو ثقة، لم يتكلم فيه أحد، ووثقه ابن حبان.\nوصححه الألباني في \"صحيح الترغيب والترهيب\" (١٥٨٣).\n(^١) ذكره العجلوني في \"كشف الخفاء\" ٢/ ٣٦٢ وعزاه للطبراني، قال الألباني في \"الصحيحة\" ٤/ ٣٣ - ٣٤: ذكر له السيوطي في الجامعين شاهدًا من حديث جابر وقال: رواه الطبراني في \"الأوسط\".\nقلت: -أي الألباني- وعندي وقفة في ثبوت هذا اللفظ عن جابر في \"الأوسط\"؛ فإن المنذري ثم الهيثمي لم يذكراه في كتابيهما أصلًا.\nوقد رواه ابن حبان في \"المجروحين\" ١/ ١٨٨، والطبراني في \"الأوسط\" ٥/ ١٨٧ (٥٠٢٨) وفي \"الدعاء\" (١٦٧٤)، وابن عدي في \"الكامل\" ٢/ ١٦٥، والحاكم في \"المستدرك\" ١/ ٥٤٢، كلهم من طريق بشر بن رافع، عن محمد بن عجلان، عن أبيه، عن أبي هريرة - ﵁ - مرفوعًا.\nقال الحاكم: هذا حديث صحيح ولم يخرجاه، وبشر بن رافع الحارثي ليس بالمتروك وإن لم يخرجاه.\nقال الذهبي في \"التلخيص\": بشر واهٍ. قال الهيثمي في \"المجمع\" ١٠/ ٩٨ (١٦٩٠١): رواه الطبراني في \"الأوسط\" وفيه: بشر بن رافع الحارثي، وهو ضعيف، وقد وثق، وبقية رجاله رجال الصحيح إلا أن النسخة من الطبراني \"الأوسط\" سقط منها عجلان والد محمد الذي بينه وبين أبي هريرة، والله أعلم. وقد ضعفه الألباني في \"ضعيف الجامع\" (٦٢٨٦).\n(^٢) رواه الترمذي بعد حديث رقم (٣٦٠١)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٠٦.","vol":"29","page":377},{"text":"فائدة:\nمعنى: لا حول ولا قوة إلا بالله: لا حول عن معاصي الله إلا (بعصمة) (^١) الله، ولا قوة على طاعة الله إلا بالله، قال - ﵇ -: \"كذلك أخبرني جبريل عن الله\". وعن علي - ﵁ -: إنا لا نملك مع الله شيئا، ولا نملك من دونه شيئا، ولا نملك إلا [ما] (^٢) ملكنا مما هو أملك به منا. وحكى أهل اللغة أن معنى لا حول: لا حيلة، يقال: ما للرجل حيلة ولا حول ولا احتيال ولا محتال ولا محالة ولا محال. وقوله: ﴿وَهُوَ شَدِيدُ الْمِحَالِ﴾ [الرعد: ١٣] يعني: المكر والقوة والشدة.\n_________\n(^١) في الأصل: بقضاء، والمثبت من (ص ٢).\n(^٢) ليست في الأصول وأثبتناها من \"شرح ابن بطال\" ١٠/ ١٤٠ والسياق يقتضيها.","vol":"29","page":378},{"text":"<span data-type='title' id=toc-3876>٦٨ - باب لله مِائَةُ اسْمٍ غَيْرَ وَاحِدة</span>\n٦٤١٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَفِظْنَاهُ مِنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رِوَايَةً قَالَ: «لِلَّهِ تِسْعَةٌ وَتِسْعُونَ اسْمًا، مِائَةٌ إِلاَّ وَاحِدًا، لَا يَحْفَظُهَا أَحَدٌ إِلاَّ دَخَلَ الْجَنَّةَ، وَهْوَ وَتْرٌ يُحِبُّ الْوَتْرَ». [انظر: ٢٧٣٦ - مسلم: ٢٦٧٧ - فتح ١١/ ٢١٤]\nذكر فيه حديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - رِوَايَةً قَالَ: \"لله تِسْعَةٌ وَتِسْعُونَ اسْمًا، إِلَّا وَاحِدة، لَا يَحْفَظُهَا أَحَدٌ إِلَّا دَخَلَ الجَنَّةَ، وَهْوَ وِتْرٌ يُحِبُّ الوِتْرَ\".\nالشرح:\nاختلف العلماء في الاستدلال من هذا الحديث، كما قال المهلب، فذهب قوم إلى أن ظاهره يقتضي: أن لا اسم لله غير ما ذكر، إذ لو كان له غيرها لم يكن لتخصيص هذِه العدة معنى، قالوا: والشريعة متناهية، والحكمة فيها بالغة.\nوقال آخرون: يجوز أن يكون له زيادة على ذلك، إذ لا يجوز أن تتناهى أسماؤه؛ لأن مدائحه وفواضله غير متناهية، كما قال تعالى في كلماته وحكمه: ﴿وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللهِ﴾ [لقمان: ٢٧].\nومعنى ما أخبرنا به الشارع من هذِه الأسماء، وإنما هو في معنى الشرع لنا في الدعاء بها، وغيرها من الأسماء لم يشرع لنا الدعاء بها؛ لأن الحديث مبني على الآية، وهي قوله تعالى: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا﴾ [الأعراف: ١٨] فكأن ذكر هذا العدد إنما هو لشرع الدعاء به.","vol":"29","page":379},{"text":"قال المهلب: وهذا القول أميل إلى النفوس، ونقله النووي عن اتفاق العلماء (^١)؛ لإجماع الأمة على أن الله تعالى لا يبلغ كنهه الواصفون، ولا ينتهي إلى صفاته المقرظون، دليل لازم أن له أسماء غير هذِه وصفات، وإلا فقد تناهت صفاته تعالى عن ذلك، وهذا قول أبي الحسن الأشعري وجماعة من أهل العلم.\nقال ابن الطيب: وليس في الحديث دليل على أنه ليس لله أكثر من ذلك، لكن ظاهره يقتضي أن من أحصاها على وجه التعظيم لله دخل الجنة، وإن كان له أسماء أخر.\nوقال القابسي: أسماء الله تعالى وصفاته لا تعلم إلا بالتوقيف، وهو: الكتاب والسنة واتفاق الأمة، وليس للقياس فيه مدخل، وما أجمعت عليه الأمة، فإنما هو عن سمع علموه من بيان الرسول، قال: ولم يذكر في كتاب الله لأسمائه عدد مسمى، وقد جاء حديث أبي هريرة - ﵁ - هذا، وقد أخرج بعض الناس من كتاب الله تسعة وتسعين اسمًا والله أعلم بما خرج من هذا العدد (^٢) إن كان كل ذلك أسماء (أو بعضها أسماء) (^٣) وبعضها صفات، ولا يسلم له ما نقله من ذلك.\nوقال الداودي: لم يثبت عن رسول الله - ﷺ - أنه نص على التسعة وتسعين اسمًا.\nقال ابن القابسي: وقد روى مالك، عن سمي، عن القعقاع بن\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ١٧/ ٥.\n(^٢) في الأصل: (الحديث)، وما أثبتناه من ابن بطال، وهو المناسب للسياق.\n(^٣) من (ص ٢).","vol":"29","page":380},{"text":"حكيم أن كعب الأحبار أخبر قال: لولا كلمات أقولهن لجعلتني يهود حمارًا، فقيل له: ما هن؟ فقال: أعوذ بوجه الله العظيم الذي ليس شيء أعظم منه، وبكلمات الله التامات التي لا يجاوزهن بر ولا فاجر (وبأسمائه) (^١) الحسنى كلها، ما علمت منها، وما لم أعلم من شر ما خلق وذرأ وبرأ (^٢).\nفهذا كعب على علمه واتساعه، لم يتعاط أن يحصر معرفة الأسماء مثل ما حصرها، هذا الذي زعم أنه عرفها من القرآن، والدعاء في هذا بدعاء كعب أولى وأسلم من التكلف، وقد كان بعض السادة يدعو به كثيرًا.\nوسيأتي تفسير الإحصاء والمراد بهذا الحديث في الاعتصام (^٣) في قول رسول الله - ﷺ -: \"باسم الله الأعظم\"، وفي الباب أيضًا بعدُ.\nوروى وكيع، عن مالك بن مغول، عن عبد الله بن بريدة، عن أبيه أنه - ﵇ - سمع رجلًا يقول: اللهم إني أسألك بأني أشهد أنك لا إله إلا أنت، الأحد الصمد، الذي لم يلد ولم يولد، ولم يكن له كفوًا أحد، فقال: \"لقد دعا باسم الله الأعظم، الذي إذا دعي به أجاب، وإذا سئل به أعطى\" (^٤).\n_________\n(^١) في (ص ٢): وبأسماء الله.\n(^٢) \"الموطأ\" ص (٥٩٠).\n(^٣) سيأتي في التوحيد برقم (٧٣٩٢)، باب: إن لله مائة اسم إلا واحدًا، ولعل المصنف يسمي كتاب التوحيد بكتاب الاعتصام.\n(^٤) رواه ابن ماجه (٣٨٥٧)، وأحمد ٥/ ٣٦٠، وابن أبي شيبة ٦/ ٤٧ والحاكم ١/ ٥٠٤ وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه.\nقال الذهبي في \"التلخيص\": على شرط مسلم. وصححه الألباني في \"صحيح ابن ماجه\" (٣١١١).","vol":"29","page":381},{"text":"وروى شهر بن حوشب، عن أسماء بنت يزيد مرفوعًا: \"اسم الله الأعظم في هاتين الآيتين ﴿وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لَا إِلَهَ إِلَّا هُوَ الرَّحْمَنُ الرَّحِيمُ (١٦٣)﴾ (^١) [البقرة: ١٦٣] \" وروي عن علي بن زيد بن جدعان، عن سعيد بن المسيب، عن سعد بن مالك مرفوعًا: \"اسم الله (الأعظم) (^٢) الذي إذا دعي به أجاب، وإذا سئل به أعطى دعوة يونس بن متى، ألم تسمع قوله ﴿فَنَادَى فِي الظُّلُمَاتِ﴾ إلى قوله ﴿الْمُؤْمِنِينَ﴾ [الأنبياء: ٨٧] فهو شرط الله لمن دعا بها\" (^٣).\nقال الطبري: قد اختلف السلف قبلنا في ذلك، فقال بعضهم في ذلك ما قال قتادة: اسم الله الأعظم: اللهم إني (أعوذ) (^٤) بأسمائك الحسنى كلها، ما علمت منها وما لم أعلم، وأعوذ بأسمائك التي إذا دعيت بها أجبت، وإذا سئلت بها أعطيت. وقال آخرون: اسم الله الأعظم هو الله، ألم تسمع قوله: ﴿هُوَ اللهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ﴾ [الحشر: ٢٢] إلى آخر السورة، وقال آخرون بأقوال مختلفة لروايات رووها عن العلماء.\nقال الطبري: والصواب في كل ما روينا في ذلك عن رسول الله - ﷺ - وعن السلف أنه صحيح؛ لأنه لم يرو عن أحد منهم أنه قال في شيء من ذلك، لقد دعا باسمه الأعظم الذي لا اسم له أعظم منه، فيكون ذلك من\n_________\n(^١) رواه أبو داود (١٤٩٦)، والترمذي (٣٤٧٨) وقال: حسن صحيح. وابن ماجه (٣٨٥٥)، وأحمد ٦/ ٤٦١. وصححه الألباني في \"صحيح أبي داود\" (١٣٤٣).\n(^٢) من (ص ٢).\n(^٣) رواه الحاكم في \"المستدرك\" ١/ ٥٠٦ من طريق محمد بن يزيد عن سعيد بن المسيب عن سعد بن مالك مرفوعًا.\n(^٤) في الأصل: أعوذ بك، والمثبت من (ص ٢).","vol":"29","page":382},{"text":"روايتهم اختلافًا، وأسماؤه كلها عظيمة جليلة، وليس منها اسم أعظم من اسم.\nومعنى قوله: \"لقد دعا باسمه الأعظم\": العظيم، كقوله: ﴿وَهُوَ أَهْوَنُ﴾، أي: هين يوضحه حديث حفص بن أخي أنس بن مالك، عن أنس - ﵁ -، أنه - ﵇ - قال: \"لقد دعا باسمه العظيم الذي إذا دعي به أجاب\" (^١). فقال: \"باسمه العظيم\" إذا كان معنى ذلك ومعنى الأعظم واحد.\nوقال أبو الحسن القابسي: لا يجوز أن يقال في أسمائه وصفاته ما يشبه المخلوقات، ولو كان في أسمائه اسم أعظم من اسم لكان غيره، ومنفصلا منه، والاسم هو المسمى على قول أهل السنة، فلا يجوز أن يكون الاسمان متغايرين.\nقال: ومن جعل اسمًا أعظم من اسم، صار إلى قول من يقول: القرآن مخلوق، ومسألة الاسم هل هو المسمى، سلفت واضحة.\nقال القشيري: فيه دليل على أنه هو، إذ لو كان غيره لكانت الأسماء لغيره، لقوله تعالى: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى﴾.\nقال الطبري: فإن قيل: فلو كان -كما وصفت- كل من أسمائه عظيمًا، لا شيء منها أعظم من شيء لكان كل من دعا باسم من أسمائه مجابًا دعاؤه، كما استجيب دعاء صاحب سليمان، الذي أتاه بعرش بلقيس من مسيرة شهر قبل أن يرتد إلى سليمان طرفه؛ لأنه كان عنده علم من اسم الله الأعظم، وكان عيسى يحيي الموتى، ويبرئ\n_________\n(^١) رواه أبو داود (١٤٩٥)، والنسائي ٣/ ٥٢، وأحمد ٣/ ١٥٨ وابن حبان ٣/ ١٧٥ (٨٩٣)، وصححه الألباني في \"صحيح سنن أبي داود\" (١٣٤٢).","vol":"29","page":383},{"text":"الأكمه والأبرص، وقد يدعو أحدنا الدهر الطويل بأسمائه فلا يستجاب له، فدل أن الأمر بخلاف ذلك.\nقيل: بل الأمر في ذلك كما قلناه، ولكن أحوال الداعين تختلف، فمن داعٍ رَبه لا ترد دعوته، ومن داعٍ محله محل مَن غَضِبَ الله عليهِ، وعَرضَه للبلاءِ والفتنة، فلا يرد كثيرًا من دعائه ليبتليه، ويبتلي به غيره، ومن داع يوافق دعاؤه محتوم قضائه، ومبرم قدره، وقد قال - ﵇ -: \"ما من مسلم يدعو إلا استجيب له، ما لم يدع بإثم، أو قطيعة رحم، إما أن يعجل له في الدنيا، وإما أن يدخر له في الآخرة، وإما أن يصرف عنه من السوء بقدر ما دعا\" (^١) وقد سلف أيضًا.\nوتبين ما قلناه أنا وجدنا أنه يدعو بالذي دعا به الذين عجلت لهم الإجابة، فلا يجاب له، فدل أن الذي أوجب الإجابة لمن أجيب، وترك (الإجابة) (^٢) لمن لم يستجب له، وهو اختلاف أحوال الداعين، لا الدعاء باسم من أسمائه تعالى بعينه.\nفصل:\nوقع هنا من رواية سفيان، عن أبي الزناد \"مائة إلا واحدة\" ولا يجوز\n_________\n(^١) رواه الترمذي (٣٥٧٣) عن عبادة بن الصامت وقال: حسن صحيح. ورواه أحمد في \"مسنده\" ٣/ ١٨، والبزار كما في \"كشف الأستار\" (٣١٤٣)، وعبد بن حميد في \"المنتخب\" (٩٣٧)، والبخاري في \"الأدب المفرد\" (٧١٠)، والحاكم في \"المستدرك\" ١/ ٤٩٣، والبيهقي في \"شعب الإيمان\" ٢/ ٤٧ (١١٢٨) من حديث أبي سعيد الخدري.\nقال الحاكم: صحيح الإسناد، وصححه الألباني في \"صحيح الترغيب والترهيب\" (١٦٣٣).\n(^٢) في الأصل: الاستجابة.","vol":"29","page":384},{"text":"في العربية، وقد جاء في الاعتصام (^١) \"إلا واحدًا\" من رواية شعيب، عن أبي الزناد (^٢)، وهو الصحيح في العربية؛ لأن الاسم مذكر، فلا يستثنى منه إلا مذكر مثله، نبه عليه ابن بطال (^٣)، وقد روي هنا من طريق الأول \"واحدًا\".\nفصل:\nالوِتر بكسر الواو وفتحها، وقرئ بهما، وبالكسر رويناه.\nفصل:\nقال الخطابي: فيه دليل على أن الله أشهر أسمائه؛ لإضافة هذِه الأسماء إليه، وقد روي أنه الاسم الأعظم. قال اللالكائي: وإليه ينسب كل اسم له، فيقال: الرءوف الرحيم الله، أو من أسماء الله، ولا يقال: من أسماء الرءوف (الرحيم) (^٤) الله.\nفصل:\nذهب ابن حزم ومن وافقه إلى القول الأول؛ لأنه لا يجوز الزيادة عليها، ثم قال: والأحاديث في إحصائها مضطربة ولا يصح منها\n_________\n(^١) ورد في هامش الأصل: بل في التوحيد، قد وقع له هذا غير مرة يعزو إلى الاعتصام ويكون في التوحيد.\n(^٢) سيأتي برقم (٧٣٩٢) كتاب: التوحيد، باب: إن لله مائة اسم إلا واحدًا.\n(^٣) \"شرح ابن بطال\" ١٠/ ١٤١ - ١٤٥، قال الحافظ في \"فتح الباري\" ١١/ ٢١٩: وليست الرواية \"إلا واحدة\"، خطأ، بل وجهوها، وخرج التأنيث على إرادة التسمية، وقال السهيلي: بل أنث الاسم؛ لأنه كلمة، واحتج بقول سيبويه: الكلمة اسم أو فعل أو حرف، فسمى الاسم كلمة، وقال ابن مالك: أنث باعتبار معنى التسمية أو الصفة أو الكلمة. اهـ.\n(^٤) في (ص ٢): الكريم.","vol":"29","page":385},{"text":"شيء البتة -قلت: صحح بعضها ابن خزيمة والحاكم- قال: وإنما تؤخذ من نص القرآن ومما صح عن رسول الله - ﷺ - قال وقد بلغ إحصاؤها إلى ما نذكره، فذكر أربعة وثمانين اسمًا (^١).\nفصل:\nمما يدل على أن المراد الإخبار دخول الجنة بإحصائها لا حصرها، حديث الترمذي: \"أسألك بكل اسم سميت به نفسك أو استأثرت به في علم الغيب عندك\" (^٢).\nوذكر ابن العربي القاضي عن بعضهم أن لله تعالى ألف اسم، قال: وهذا قليل فيها (^٣).\n_________\n(^١) \"المحلى\" ٨/ ٣١.\n(^٢) لم أقف عليه عند الترمذي، وقد رواه أحمد ١/ ٣٩١، وأبو يعلى ٩/ ١٩٨ (٥٢٩٧)، والشاشي ١/ ٣١٨ (٢٨٢)، وابن حبان ٣/ ٢٥٣ (٩٧٢)، والطبراني في \"الكبير\" ١٠/ ١٦٩ (١٠٣٥٢)، وفي \"الدعاء\" (١٠٣٥) والحاكم ١/ ٥٠٩، من طريق فضيل بن مرزوق عن أبي سلمة الجهني، عن القاسم ابن عبد الرحمن، عن أبيه، عن عبد الله بن مسعود مرفوعًا، قال الحاكم: صحيح على شرط مسلم، إن سلم من إرسال عبد الرحمن بن عبد الله عن أبيه، فإنه مختلف في سماعه عن أبيه، قال الذهبي معقبًا: وأبو سلمة لا يدرى من هو، ولا رواية له في الكتب الستة.\nورواه البزار كما في \"كشف الأستار\" (٣١٢٢) من طريق عبد الرحمن بن إسحاق، عن القاسم بن عبد الرحمن به.\nقال الهيثمي في \"المجمع\" ١٠/ ١٣٦ (١٧١٢٩): رواه أحمد وأبو يعلى والبزار والطبراني، ورجال أحمد وأبي يعلى رجال الصحيح غير أبي سلمة الجهني، وقد وثقه ابن حبان.\nوصححه الألباني في \"الصحيحة\" (١٩٩).\n(^٣) \"عارضة الأحوذي\" ١٠/ ٢٨١.","vol":"29","page":386},{"text":"وأما نفس هذِه الأسماء فقد جاءت مفصلة في الترمذي والحاكم (^١) وغيرهما، وفي بعض الأسماء خلاف، وقيل: إنها مخفية التعيين كالاسم الأعظم، وليلة القدر، ونظائرهما.\nفصل:\nواختلفوا في معنى الإحصاء، وفي رواية أخرى (فذكر البخاري) (^٢) وغيره أنه حفظها (^٣)، وهو الصحيح عملًا بالرواية الأخرى: \"من حفظها\" (^٤) وقيل: معناه: عدها في الدعاء بها، وقيل: أطاقها: أي أحسن المراعاة لها، والمحافظة على ما تقتضيه، وصدق بمعانيها، وقيل: معناه: العمل بها، والطاعة بمعنى كل اسم منها. والإيمان بها لا يقتضي عملًا. وأغرب بعضهم فقال: أراد حفظ القرآن أجمع وتلاوته كله؛ لأنه مستوف لها.\nوقال الخطابي: يكون الاحصاء بمعنى العقل والمعرفة، فيكون معناها: من عرفها وعقل معانيها وآمن بها دخل الجنة، مأخوذ من الحصاة: وهو العقل.\nقال طرفة بن العبد:\nوإن لسان المرء ما لم يكن له … حصاة على عوراته لدليل\nوالعرب تقول: فلان ذو حصاة: أي ذو عقل (^٥).\n_________\n(^١) \"سنن الترمذي\" (٣٥٠٧)، و\"المستدرك\" ١/ ١٦ (٤١).\n(^٢) من (ص ٢).\n(^٣) سيأتي برقم (٧٣٩٢) كتاب: التوحيد، باب: إن لله مائة اسم إلا واحدة.\n(^٤) رواها مسلم برقم (٢٦٧٧)، باب: في أسماء الله تعالى وفضل من أحصاها.\n(^٥) \"غريب الحديث\" للخطابي ١/ ٧٣٠.","vol":"29","page":387},{"text":"فصل:\nوقوله: (\"يحب الوتر\") معناه: في حق الله الواحد الذي لا شريك له ولا نظير، ومعنى \"يحب\" (^١): يفضله في الأعمال وكثير من الطاعات، فجعل الصلاة خمسًا، والطهارة ثلاثًا، والطواف سبعًا سبعًا، والسعي سبعًا، ورمي الجمار سبعًا، وأيام التشريق ثلاثة، والاستنجاء ثلاثة، وشبه ذلك.\nوقيل: معناه ينصرف إلى من يعبد الله بالوحدانية والتصرف مخلصًا له.\nفصل:\nلما خرجها البيهقي في \"الأسماء والصفات\" وابن خزيمة في \"صحيحه\" من حديث صفوان بن صالح عن الوليد بن مسلم، عن شعيب بن أبي حمزة، عن أبي الزناد، عن الأعرج، عن أبي هريرة - ﵁ - مرفوعًا، وعددها (^٢).\nقال وذكر من رواية عبد العزيز بن الحصين بن الترجمان، قال: -وهو ضعيف- ثنا أيوب بن أبي تميمة، وهشام بن حسان، عن محمد بن سيرين، عن أبي هريرة - ﵁ - مرفوعًا، فذكر أسماء غير المتقدمة وقال: تفرد بهذِه الرواية عبد العزيز. ويحتمل أن يكون التفسير وقع من بعض الرواة، في حديث الوليد بن مسلم، ولهذا الاحتمال ترك البخاري ومسلم إخراج حديث الوليد هذا في الصحيح، فإن كان محفوظًا عن رسول الله - ﷺ -\n_________\n(^١) في هامش الأصل: لعله سقط: الوتر.\n(^٢) \"الأسماء والصفات\" ١/ ٢٢ (٦)، ورواه ابن خزيمة كما في \"شرح السنة\" للبغوي ٥/ ٣٢ (١٢٥٧).","vol":"29","page":388},{"text":"فكأنه قصد أن من أحصى من أسماء الله تسعة وتسعين اسمًا دخل الجنة، سواء أحصاها مما نقلنا في حديث الوليد، أو مما نقلنا في حديث ابن الترجمان، أو من سائر ما دل عليه الكتاب والسنة.\nولما خرجه الحاكم من حديث صفوان بن صالح، عن الوليد، قال: هذا حديث قد خرجاه في الصحيحين بأسانيد صحيحة دون ذكر الأسامي فيه، والعلة فيه عندهما أن الوليد تفرد بسياقته بطوله، وذكر الأسامي فيه، ولم يذكرها غيره، وليس هذا بعلة، فإني لا أعلم اختلافًا بين أئمة الحديث أن الوليد أوثق، وأحفظ، وأعلم، وأجل من أبي اليمان، وبشر بن شعيب، وعلي بن عياش، وأقرانهم من أصحاب [شعيب] (^١)، ثم نظرنا فوجدنا الحديث قد رواه ابن الترجمان، عن أيوب، وهشام (^٢).\nوهو حديث محفوظ عنهما مختصر دون ذكر الأسامي الزائدة عنها كلها في القرآن، وابن الترجمان ثقة، وإن لم يخرجها، وإنما خرجته شاهدًا للحديث الأول، ولما خرجه الترمذي من حديث صفوان، قال: هذا حديث غريب حدثنا به غير واحد عن صفوان، ولا نعرفه إلا من حديثه، وهو ثقة عند أهل الحديث.\nوقد روي هذا الحديث من غير هذا الوجه، عن أبي هريرة - ﵁ -، عن رسول الله - ﷺ -، ولا نعلم في كبير شيء من الروايات (^٣) ذكر الأسماء إلا في هذا الحديث.\n_________\n(^١) ليست في الأصل، والمثبت من \"مستدرك الحاكم\".\n(^٢) \"المستدرك\" ١/ ١٦ - ١٧.\n(^٣) عند الترمذي زيادة فيها: له إسناد صحيح.","vol":"29","page":389},{"text":"وقد روى آدم ابن أبي إياس هذا الحديث بإسناد غير هذا، عن أبي هريرة، عن رسول الله - ﷺ -، وذكر فيه الأسماء، وليس له إسناد صحيح (^١).\n_________\n(^١) \"سنن الترمذي\" بعد حديث رقم (٣٥٠٧).","vol":"29","page":390},{"text":"<span data-type='title' id=toc-3877>٦٩ - باب المَوْعِظَةِ سَاعَةً بَعْدَ سَاعَةٍ</span>\n٦٤١١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي شَقِيقٌ قَالَ: كُنَّا نَنْتَظِرُ عَبْدَ اللهِ، إِذْ جَاءَ يَزِيدُ بْنُ مُعَاوِيَةَ فَقُلْنَا: أَلَا تَجْلِسُ؟ قَالَ: لَا، وَلَكِنْ أَدْخُلُ فَأُخْرِجُ إِلَيْكُمْ صَاحِبَكُمْ، وَإِلاَّ جِئْتُ أَنَا. فَجَلَسْتُ، فَخَرَجَ عَبْدُ اللهِ وَهْوَ آخِذٌ بِيَدِهِ، فَقَامَ عَلَيْنَا فَقَالَ: أَمَا إِنِّي أَخْبَرُ بِمَكَانِكُمْ، وَلَكِنَّهُ يَمْنَعُنِي مِنَ الْخُرُوجِ إِلَيْكُمْ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَتَخَوَّلُنَا بِالْمَوْعِظَةِ فِي الأَيَّامِ؛ كَرَاهِيَةَ السَّآمَةِ عَلَيْنَا. [انظر: ٦٨ - مسلم: ٢٨٢١ - فتح ١١/ ٢٢٨]\nذكر فيه حديث شَقِيقٍ قَالَ: كُنَّا نَنْتَظِرُ عَبْدَ اللهِ، إِذْ جَاءَ يَزِيدُ بْنُ مُعَاوِيَةَ -أي: النخعي الكوفي- فَقُلْنَا: أَلَا تَجْلِسُ؟ قَالَ: لَا، ولكن أَدْخُلُ فَأُخْرِجُ إِلَيْكُمْ صَاحِبَكُمْ، وَإِلَّا جِئْتُ أَنَا. فَجَلَسْتُ، فَخَرَجَ عَبْدُ اللهِ وَهْوَ آخِذٌ بِيَدِهِ، فَقَامَ عَلَيْنَا فَقَالَ: أَمَا إِنِّي أَخْبَرُ بِمَكَانِكُمْ، وَلَكِنَّهُ يَمْنَعُنِي مِنَ الخُرُوجِ إِلَيْكُمْ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يَتَخَوَّلُنَا بِالْمَوْعِظَةِ فِي الأَيَّامِ؛ كَرَاهِيَةَ السَّآمَةِ عَلَيْنَا.\nمعنى (يتخولنا): يتعهدنا وقتًا بعد وقت؛ مخافة الملل، وكان الأصمعي يقول: يتخوننا بالنون: يتعهدنا.\n(فائدة: يزيد بن معاوية هذا نخعي، كوفي، عابد، دخل على ابن مسعود فيما ذكره القرنفسي، وقتل غازيًا بفارس، ويزيد بن معاوية غيره خمسة، وذكر \"التهذيب\" واحدًا منهم (^١)، واستوفيناه في كتابنا) (^٢).\nآخر الدعوات، ولله الحمد والمنَّة.\n_________\n(^١) هو: يزيد بن معاوية. أبو شيبة، وهو متأخر عن الذي ترجم له المصنف انظر: \"تهذيب الكمال\" ٣٢/ ٢٤٧ (٧٠٥١).\n(^٢) ما بين القوسين من (ص ٢).","vol":"29","page":391},{"text":"٨١\nكتاب الرقاق","vol":"29","page":393},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3878>٨١ - كِتابُ الرِّقَاقِ</span>\n<span data-type='title' id=toc-3879>(١ - باب مَا جَاءَ فِي الرِّقَاقِ، وَأَنْ لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَةِ)</span> (^١)\n٦٤١٢ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ سَعِيدٍ -هُوَ ابْنُ أَبِي هِنْدٍ- عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ: الصِّحَّةُ وَالْفَرَاغُ».\nقَالَ عَبَّاسٌ الْعَنْبَرِيُّ: حَدَّثَنَا صَفْوَانُ بْنُ عِيسَى، عَنْ عَبْدِ اللهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِيهِ: سَمِعْتُ ابْنَ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ. [فتح ١١/ ٢٢٩]\n\n٦٤١٣ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اللَّهُمَّ لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ، فَأَصْلِحِ الأَنْصَارَ وَالْمُهَاجِرَهْ». [انظر: ٢٨٣٤ - مسلم: ١٨٠٥ - فتح ١١/ ٢٢٩]\n\n٦٤١٤ - حَدَّثَنِي أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو حَازِمٍ،\n_________\n(^١) من اليونينية.","vol":"29","page":395},{"text":"حَدَّثَنَا سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي الخَنْدَقِ، وَهْوَ يَحْفِرُ وَنَحْنُ نَنْقُلُ التُّرَابَ وَيَمُرُّ بِنَا، فَقَالَ: «اللَّهُمَّ لَا عَيْشَ إِلاَّ عَيْشُ الآخِرَهْ، فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ». تَابَعَهُ سَهْلُ بْنُ سَعْدٍ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ. [انظر: ٣٧٩٧ - مسلم: ١٨٠٤ -\nفتح ١١/ ٢٢٩]\nكذا في الأصول، وفي بعضها: الرقائق، وفي بعضها: ما جاء في الرقائق، وفي بعضها: ما جاء في الصحة والفراغ، وأن لا عيش إلا عيش الآخرة، (وفي \"شرح ابن بطال\": لا عيش إلا عيش الآخرة) (^١).\nقال ابن سيده: الرقة: الرحمة، ورققت له أرق، ورق وجهه استحياء، والرقة ضد الغلظ، رق يرق رقًّا فهو رقيق ورقاق (^٢).\nوفي \"الصحاح\": ترقيق الكلام: تحسينه (^٣)، وفي \"الجامع\": الرقق في المال والعيش: القلة، (فكان في) (^٤) قصد أحد هذِه المعاني، والرقائق غيره مقولة، وإن طبقت كتب العلماء.\nثم ذكر فيه أحاديث:\nأحدها:\nأخبرنا المَكِّيُّ بْنُ إِبْرَاهِيمَ، ثنا عَبْدُ اللهِ بْنُ سَعِيدٍ -ابْنُ أَبِي هِنْدٍ- عَنْ أَبِيهِ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ: الصِّحَّةُ، وَالْفَرَاغُ\".\nقَالَ عَبَّاسٌ العَنْبَرِيُّ: حَدَّثَني صَفْوَانُ بْنُ عِيسَى، عَنْ عَبْدِ اللهِ بْنِ سَعِيدِ، عَنْ أَبِيهِ: سمعت ابن عباس، عن النَّبِيِّ - ﷺ - مِثْلَهُ.\n_________\n(^١) من (ص ٢)، وانظر: \"شرح ابن بطال\" ١٠/ ١٤٦.\n(^٢) \"المحكم\" ٦/ ٨٠ - ٨١.\n(^٣) \"الصحاح\" ٤/ ١٤٨٣، مادة: رقق.\n(^٤) في هامش الأصل: لعله: فكأنه قصد.","vol":"29","page":396},{"text":"قال الإسماعيلي بعد أن أخرجه في \"مستخرجه\" عن الحسن: ثنا محمد بن بشار، ثنا يحيى بن سعيد، عن عبد الله بن سعيد به. قال بندار: (ربما) (^١) حدث به يحيى بن سعيد، ولم يرفعه، وذكره مرفوعًا من حديث ابن المبارك، وإسماعيل بن جعفر، عن عبد الله.\nوتعليق عباس أخرجه ابن ماجه في \"سننه\" (^٢)، وقال الترمذي: رواه غير واحد عن عبد الله بن سعيد، ورفعوه، ووقفه بعضهم (^٣)، وحديث بندار عن يحيى بن سعيد حسن صحيح، وروينا في كتاب المبرد: أنه - ﵇ - قال: \"كفى بالسلامة داء\" (^٤).\nوقال حميد بن ثور الهلالي:\nأرى بصري قد رابني بعد صحة … وحسبك داء أن تصح وتسلما\nولا يلبث العصران يومًا وليلة … إذا طلبا أن يدركا ما تيمما\nوقال النمر بن تولب:\nتدارك ما قبل الشباب وبعده … حوادث أيام تمر وأغفل\nيسر الفتى طول السلامة والتقى … فكيف ترى طول السلامة يفعل\nيرد الفتى بعد اعتدال وصحة … ينوء إذا رام القيام ويحمل\nفصل:\nقال بعض العلماء: إنما أراد بقوله: \"نعمتان .. \" إلى آخره تنبيه أمته على مقدار عظيم نعمة الله على عباده في الصحة والكفاية؛ لأن المرء\n_________\n(^١) من (ص ٢).\n(^٢) ابن ماجه (٤١٧٠).\n(^٣) الترمذي (٢٣٠٤).\n(^٤) رواه القضاعي في \"مسند الشهاب\" ٢/ ٣٠٢ (١٤٠٩) من حديث أنس وضعفه الألباني في \"ضعيف الجامع\" (٤١٧٣)، وانظر \"السلسلة الضعيفة\" (٤٠٩٠).","vol":"29","page":397},{"text":"لا يكون فارغًا حتى يكون مكفيًا مؤنة العيش في الدنيا، فمن أنعم الله عليه فليحذر أن يغبنهما، ومما يستعان به على دفع الغبن: أن يعلم العبد أن الله خلق الخلق من غير ضرورة إليهم، وبدأهم بالنعمة الجليلة من غير استحقاق منهم لها، فمن عليهم بصحة الأجسام، وسلامة العقول، وتضمن أرزاقهم وضاعف لهم الحسنات، ولم يضاعف عليهم السيئات، وأمرهم أن يعبدوه ويعتبروا بما ابتدأهم به من النعم الظاهرة والباطنة، ويشكروه عليها بأحرف يسيرة، وجعل مدة طاعتهم في الدنيا منقضية بانقضاء أعمارهم، وجعل جزاءهم على ذلك خلودًا دائمًا في جنة لا انقضاء لها، مع ما ذخر لمن أطاعه مما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر، فمن أنعم النظر في هذا كان حريا أن لا يذهب عنه وقت من صحته وفراغه، إلا وينفقه في طاعة الله تعالى ويشكره على عظيم مواهبه، والاعتراف بالتقصير عن بلوغ تأدية (كنه) (^١) ذلك، فمن لم يكن هكذا وغفل وسها عن التزام ما ذكرنا، ومرت أيامه عنه في سهو ولهو، وعجز عن القيام بما لزمه لربه تعالى، فقد غبن أيامه، وسوف يندم حيث لا ينفعه الندم.\nوفي الترمذي من حديث ابن المبارك، عن يحيى بن عبيد الله بن موهب، عن أبيه، عن أبي هريرة مرفوعًا: \"ما أحد يموت إلا ندم\" قالوا: وما ندامته يا رسول الله؟ قال: \"إن كان محسنًا ندم أن لا يكون ازداد، وإن كان مسيئًا ندم أن لا يكون نزع\" (^٢).\n_________\n(^١) في الأصل: له. والمثبت من \"شرح ابن بطال\".\n(^٢) الترمذي (٢٤٠٣).","vol":"29","page":398},{"text":"فصل:\nوقوله: \"مغبون\" هو نقص الرأي، قال ثعلب: غبن الرجل في البيع. يغبن غبنًا، وغبن رأيه غبنًا، وقال مكي: الغبن والغبن أصلهما النقص فبالإسكان: نقص في البيع، وبالفتح: نقص في الرأي وضعف. وفي \"نوادر اللحياني\": الغبن، والغبن والغبانة واحد، فكأنه قال: هذان الأمران نقص في الرأي كثير من الناس فيهما، فلا يستعملوهما في وقت الاحتياج إليهما، كما في الحديث الآخر، \"ومن صحتك لسقمك ومن فراغك لشغلك\" (^١)، فإذا لم ينظر في نفسه في هذين الوقتين، فكأنه غبن فيهما، أي: باعهما ببخس لا تحمد عاقبته، أو ليس له في ذلك رأي البتة، فإن الإنسان إذا لم يعمل الطاعات من صلاة وصيام، وحج، وغزو، وشبهها في زمن صحته وشبابه، فأجدر أن لا يعمل شيئًا من ذلك في زمن الشيخوخة، وعلى هذا يقاس الفراغ.\nوقال ابن الجوزي: قد يكون الإنسان صحيحًا، ولا يكون متفرغًا للعبادة؛ لاشتغاله بأسباب المعاش، وقد يكون متفرغًا من الأشغال ولا يكون صحيحًا، فإذا اجتمعا للعبد غلب عليه الكسل عن نيل الفضائل، فذاك الغبن، كيف والدنيا سوق الأرباح، والعمر قصير، والعوائق كثير.\nالحديث الثاني: حديث أَنَسٍ، عَنِ النَّبِيِّ - صلى اله عليه وسلم - قَالَ:\n\"اللَّهُمَّ لَا عَيْشَ إِلَّا عَيْشُ الآخِرَهْ … فَأَصْلِحِ الأَنْصَارَ وَالْمُهَاجِرَهْ\"\n_________\n(^١) رواه الحاكم في \"المستدرك ٤/ ٣٤١، من حديث ابن عباس، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، وصححه الألباني في \"صحيح الترغيب والترهيب\" (٣٣٥٥).","vol":"29","page":399},{"text":"الحديث الثالث:\nحديث سَهْلِ بْنِ سَعْدٍ السَّاعِدِي - ﵁ - قال: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي الخَنْدَقِ، وَهْوَ يَحْفِرُ وَنَحْنُ نَنْقُلُ التُّرَابَ وَيمُرُّ بِنَا، فَقَالَ فذكره إلا أنه قال \"فاغفر\" بدل \"فأصلح\".\nونبه بذلك أمته على تصغير شأن الدنيا وتقليلها، و(كدر) (^١) لذاتها، وسرعة فنائها، وما كان هكذا فلا معنى للشغل به عن العيش الدائم الذي لا كدر في لذَّاته، بل فيه ما تشتهيه الأنفس، وتلذ الأعين.\n_________\n(^١) في الأصل: (كذا). والمثبت من (ص ٢).","vol":"29","page":400},{"text":"<span data-type='title' id=toc-3880>٢ - باب مَثَلِ الدُّنْيَا فِي الآخِرَةِ</span>\nوقوله تعالى: ﴿أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ﴾ إلى قوله: ﴿إِلَّا مَتَاعُ الْغُرُورِ﴾ [الحديد: ٢٠]\n\n٦٤١٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا». [انظر: ٢٧٩٤ - مسلم: ١٨٨١ - فتح: ١٣/ ٢٣٢].\nذَكَرَ فيهِ حَدِيث سَهْلٍ هو ابن سعد: \"مَوْضِعُ سَوْطٍ فِي الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا\".\nالقطعة الثانية سلفت في الجهاد (وفي) (^١) باب الغدوة والروحة (^٢).\nوقوله في الآية: ﴿كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ﴾ أي: الزرع؛ لأنهم يكفرون البذر، أي: يغطونه، وقيل: هم من كفر؛ لأن الدنيا تعجبهم أكثر.\nوقوله: ﴿ثُمَّ يَهِيجُ﴾ أي: يجف ويبقى حطامًا متحطمًا، وهذا مثل الدينا وزوالها، وقوله: ﴿وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ﴾ أي: لأعداء الله.\nوقوله: \"خير من الدنيا وما فيها\" سببه: أنه غير فان، ومدة الدنيا منقضية زائلة، فلو قسمت على أقل من موضع السوط لفنيت وبقي الموضع، وقد بين منزلة في الدنيا من الآخرة بأن جعل موضع السوط أو الغدوة أو الروحة خير من الدنيا وما فيها، وأراد ثواب ذلك لينبه أمته على هوان الدنيا عند الله وضعتها، ألا ترى أنه لم\n_________\n(^١) ورد بهامش الأصل: الظاهر أن الواو زائدة.\n(^٢) سلف برقم (٢٧٩٤).","vol":"29","page":401},{"text":"يرضها دار جزاءٍ لأوليائه، ولا نقمة لأعدائه، بلى هي كما وصفها: ﴿لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ﴾.\nوفي الترمذي من حديث مستورد بن شداد الفهري - ﵁ - مرفوعًا: \"ما الدنيا في الآخرة إلا مثل ما يجعل أحدكم إصبعه في اليم فلينظر (بماذا) (^١) يرجع\" (^٢)، ومن حديث سهل - ﵁ - مرفوعًا: \"لو كانت الدنيا تعدل عند الله جناح بعوضة ما سقى كافرًا منها شربة\" (^٣).\n_________\n(^١) في الأصل: (بم) والمثبت من \"سنن الترمذي\".\n(^٢) الترمذي (٢٣٢٣).\n(^٣) الترمذي (٢٣٢٠).","vol":"29","page":402},{"text":"<span data-type='title' id=toc-3881>٣ - باب قَوْلِ النَّبِيِّ - ﷺ -: «كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ، أَوْ عَابِرُ سَبِيلٍ»</span>\n٦٤١٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو الْمُنْذِرِ الطُّفَاوِيُّ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: حَدَّثَنِي مُجَاهِدٌ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: أَخَذَ رَسُولُ اللهِ - ﷺ - بِمَنْكِبِي فَقَالَ: «كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ». وَكَانَ ابْنُ عُمَرَ يَقُولُ: إِذَا أَمْسَيْتَ فَلَا تَنْتَظِرِ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلَا تَنْتَظِرِ الْمَسَاءَ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ. [فتح: ١١/ ٢٣٣].\nذَكَرَ فيهِ حَدِيث ابن عُمَرَ - ﵄ -: أَخَذَ النبي - ﷺ - بمَنْكِبِي وَقَالَ: \"كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ\". وَكَانَ ابن عُمَرَ يَقُولُ: إِذَا أَمْسَيْتَ فَلَا تَنْتَظِرِ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلَا تَنْتَظِرِ المَسَاءَ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ.\nقال أبو الزناد: معنى هذا الحديث: الحض على قلة المخالطة، وقلة الاقتناء والزهد في الدنيا، قال ابن بطال: وبيان ذلك: أن الغريب قليل الانبساط إلى الناس، بل هو مستوحش منهم، إذ لا يكاد يمر بمن يعرفه فيأنس به، ويستكثر بخلطته، فهو ذليل في نفسه خائف، وكذلك عابر السبيل لا يبعد في سفره إلا بقوته عليه، وخفيف من الأثقال غير متسبب بما يمنعه من قطع سفره، معه زاد وراحلة يبلغانه إلى بغيته من قصده، وهذا دال على إيثار الزهد في الدنيا، وأخذ البلغة فيها والكفاف، فكما لا يحتاج المسافر إلى أكثر مما يبلغه إلى غاية سفره، وكذلك يحتاج المؤمن في الدنيا إلى أكثر مما يبلغه المحل.\nوقوله: \"إذا أمسيت .. \" إلى آخره، خص منه إلى أن يجعل الموت نصب عينيه، فيستعد له بالعمل الصالح، وحضٌّ له على تقصير","vol":"29","page":403},{"text":"الأمل، وترك الميل إلى غرور الدنيا.\nوقوله: \"وخذ من صحتك لمرضك\" حضه على اغتنام أيام صحته، فيمهد فيها لنفسه؛ خوفًا من حلول مرض به يمنعه (^١) العمل، وكذلك قوله: \"ومن حياتك لموتك\" تنبيه على اغتنام أيام حياته، ولا يمر عنه باطلًا في سهو وغفلة؛ لأن من مات فقد انقطع عمله، وفاته أمله، وحضره على تفريطه ندمه، فما أجمع هذا الحديث لمعاني الخير وأشرفه (^٢)، لا جرم أدخله النووي في \"أربعينه\" (^٣)، وأوضحناه في شرحها (^٤).\n(فائدة:\nهذا الحديث رواه البخاري من طريق الأعمش، حدثني مجاهد، عن ابن عمر. ورواه الترمذي بزيادة من طريق سفيان، عن ليث، عن مجاهد، عن ابن عمر قال: أخذ رسول الله - ﷺ - ببعض جسدي، فقال \"كن في الدنيا كأنك غريب أو عابر سبيل، وعد نفسك في أهل القبور\". فقال لي ابن عمر: إذا أصبحت فلا تحدث نفسك بالمساء، وإذا أمسيت فلا تحدث نفسك بالصباح، وخذ من صحتك لسقمك، ومن حياتك قبل موتك، فإنك لا تدري يا عبد الله ما اسمك غدًا. ثم قال: قد روى هذا الحديث الأعمش، عن مجاهد، عن ابن عمر، عن رسول الله - ﷺ - نحوه) (^٥).\n_________\n(^١) في الأصل: يمنعك والمتثبت من (ص ٢).\n(^٢) \"شرح ابن بطال\" ١٠/ ١٤٨ - ١٤٩.\n(^٣) هو الحديث الأربعون.\n(^٤) سماه المصنف بـ (المعين على تفهم الأربعين) انظر: \"كشف الظنون\" ١/ ٦٠.\n(^٥) من (ص ٢)، وانظر: \"سنن الترمذي\" (٢٣٣٣).","vol":"29","page":404},{"text":"<span data-type='title' id=toc-3882>٤ - باب الأَمَلِ وَطُولِهِ</span>\nوَقَوْله -﷿-: ﴿فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ﴾ الآية ﴿وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ﴾ [آل عمران: ١٨٥]. ﴿ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ﴾ الآية [الحجر: ٣]. وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: ارْتَحَلَتِ الدُّنْيَا مُدْبِرَةً، وَارْتَحَلَتِ الآخِرَةُ مُقْبِلَةً، وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ، فَكُونُوا مِنْ أَبْنَاءِ الآخِرَةِ، وَلَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا، فَإِنَّ اليَوْمَ عَمَلٌ وَلَا حِسَابَ، وَغَدًا حِسَابٌ وَلَا عَمَلَ. ﴿بِمُزَحْزِحِهِ﴾ [البقرة: ٩٦] بِمُبَاعِدِهِ.\n\n٦٤١٧ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي أَبِي، عَنْ مُنْذِرٍ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: خَطَّ النَّبِيُّ - ﷺ - خَطًّا مُرَبَّعًا، وَخَطَّ خَطًّا فِي الْوَسَطِ خَارِجًا مِنْهُ، وَخَطَّ خُطُطًا صِغَارًا إِلَى هَذَا الَّذِي فِي الْوَسَطِ، مِنْ جَانِبِهِ الَّذِي فِي الْوَسَطِ وَقَالَ: «هَذَا الإِنْسَانُ، وَهَذَا أَجَلُهُ مُحِيطٌ بِهِ -أَوْ قَدْ أَحَاطَ بِهِ- وَهَذَا الَّذِي هُوَ خَارِجٌ أَمَلُهُ، وَهَذِهِ الْخُطُطُ الصِّغَارُ الأَعْرَاضُ، فَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا، وَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا». [فتح: ١١/ ٢٣٥]\n\n٦٤١٨ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسٍ قَالَ: خَطَّ النَّبِيُّ - ﷺ - خُطُوطًا فَقَالَ: «هَذَا الأَمَلُ وَهَذَا أَجَلُهُ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ جَاءَهُ الْخَطُّ الأَقْرَبُ». [فتح: ١١/ ٢٣٦].\nثم ساق حديث عَبْدِ اللهِ -وهو ابن مسعود﵁ - قَالَ: خَطَّ النَّبِيُّ - ﷺ - خَطًّا مُرَبَّعًا، وَخَطَّ خَطًّا فِي الوَسَطِ خَارِجًا مِنْهُ، وَخَطَّ خُطُطًا صِغَارًا إِلَى هذا الذِي فِي الوَسَطِ، مِنْ جَانِبِهِ الذِي فِي الوَسَطِ وَقَالَ: \"هذا الإِنْسَانُ، وهذا أَجَلُهُ مُحِيطٌ بِهِ -أَوْ قَدْ أَحَاطَ بِهِ- وهذا الذِي هُوَ خَارِجٌ أَمَلُهُ، وهذِه","vol":"29","page":405},{"text":"الخُطُطُ الصِّغَارُ الأَعْرَاضُ، فَإِنْ أَخْطَأَهُ هذا نَهَشَهُ هذا، وَإِنْ أَخْطَأَهُ هذا نَهَشَهُ هذا\".\nثم ساق حديث أَنَس بن مالك أيضًا قَالَ: خَطَّ النَّبِيُّ - ﷺ - خُطُوطًا فَقَالَ: \"هذا الأَمَلُ وهذا أَجَلُهُ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ جَاءَهُ الخَطُّ الأَقْرَبُ\".\nالشرح:\nحديث أنس أخرجه النسائي (^١)، وليس في السماع، ولم يذكره ابن عساكر (^٢)، (وأخرجه الترمذي من حديث حماد بن سلمة، عن عبد الله بن أبي بكر بن أنس، عن أنس بلفظ \"هذا ابن آدم وهذا أجله\" ووضع يده عند قفاه، ثم بسطه، فقال: وثم أمله؟) (^٣).\nومعنى ﴿زُحْزِحَ﴾ بُوعِدَ ونُحِّيَ.\nوقوله ﴿وَيُلْهِهِمُ الْأَمَلُ﴾ [الحجر: ٣] يعني: عن عمل الآخرة، وأثر علي أخرجه ابن المبارك في \"رقائقه\" (^٤)، ورواه نعيم بن حماد، عن سليمان بن المغيرة، عن ثابت، مطرف بن عبد الله، عنه؛ وأخرجه ابن الجوزي في كتابه من حديث خلاد، حدثنا سفيان، عن زبيد اليامي، عن مهاجر العامري عنه.\nفصل:\nالأمل مذموم لجميع الناس إلا العلماء. فلولا أملهم وطوله لما صنفوا، ولما ألفوا، وقد نبه عليه ابن الجوزي.\n_________\n(^١) رواه النسائي كما في \"تحفة الأشراف\" ١/ ٩١ (٢١٤).\n(^٢) المصدر السابق.\n(^٣) من (ص ٢) وانظر: \"سنن الترمذي\" (٢٣٣٤).\n(^٤) \"الزهد والرقائق\" (٢٥٢).","vol":"29","page":406},{"text":"وآمال الرجال لهم وضوح … سوى أمل المصنف ذي العلوم\nوالفرق بينه وبين الأماني: أن الأمل: ما أملته عن سبب، والتمني: ما تمنيته من غير سبب. قيل لعبد الرحمن بن أبي بكر: أي شيء أطول إمتاعًا؟ قال: المنى (^١)، ذكره الجاحظ في \"كتاب النساء\". وقيل: لرقبة بن مصقلة: أنت بعيد الدار من المسجد، وتنصرف بلا مؤنس، قال: إني حين أخرج من المسجد أؤمل تأميلًا فلا أملي ينقضي حتى أبلغ المسجد، وقال بعض الحكماء: الإنسان لا ينفك من أمل، فإن فاته الأمل عول على المنى. وقال يزيد بن معاوية: كثرة المنى تحلق العقل، وتفسد الدين، وتطرد القناعة.\nوقال الشاعر:\nالله أصدق والآمال كاذبة … وجل هذي المنى في الصدر وسواس\nفصل:\nوهذا صفة ما في الحديث (^٢)\n\n................\n_________\n(^١) في هامش الأصل: لعله: أملي.\n(^٢) في هامش الأصل: هذا الذي أعرفه، كذا صفته.\nوكأنه فهم أن الأغراض جمع غرض بالغين والضاد المعجمتين، حتى فعل ما فعله في الأصل، وإنما هي الأعراض بالعين المهملة، والضاد المعجمة في آخره، جمع عرض، وهو المرض، والله أعلم.","vol":"29","page":407},{"text":"وقوله: (خط خططًا صغارًا) (^١)، قال ابن التين: رويناه بضم الحاء وكسرها. قال الجوهري: الخط: واحد الخطوط، والخطة: أيضًا من الخطط، كالنقطة من النقط (^٢).\nوقوله: \"نهشه\" هو بالمعجمة، والمهملة، (قال ابن التين: رويناه بهما) (^٣)، ومعناه: أخذ الشيء بمقدم الأسنان، وسبقه إليه ابن بطال قال: والنهش: تناول بالفم كالنهس، والحية تنهش إذا عضت، والنهس أيضًا: نثر (^٤) اللحم، ونهش ينهش من كتاب \"العين\" (^٥)، قال: ومثل الشارع أمل ابن آدم وأجله، وأعراض الدنيا التي لا تفارقه بالخطوط، فجعل أجله الخط المحيط، وجعل أمله وأعراضه خارجًا من ذلك الخط، ومعلوم في العقول أن ذلك الخط المحيط به الذي هو أجله، أقرب إليه من الخطوط الخارجة منه.\nألا ترى قوله في حديث أنس: \"فبينا هو كذلك إذ جاءه الخط الأقرب\"؟ يريد: أجله، وفي هذا تنبيه منه لأمته على تقصير الأمل، واستشعار الأجل خوف تغيبه (^٦)، ومن غيب عنه أجله فهو حري بتوقعه وانتظاره خشية هجومه عليه في حال غرة وغفلة -ونعوذ بالله من ذلك-، فليرض المؤمن نفسه على استعمال ما نبه عليه، ويجاهد أمله وهواه، كما قال - ﵇في الباب بعد هذا-: \"لا يزال قلب الكبير شابًا في حب الدنيا وطول الأمل\" (^٧).\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\"، ٣/ ١١٢٤، مادة: (خطط).\n(^٣) من (ص ٢).\n(^٤) في الأصل: من، والمثبت من (ص ٢).\n(^٥) \"شرح ابن بطال\" ١٠/ ١٥١، وانظر: \"العين\" ٣/ ٤٠٢.\n(^٦) كذا في الأصل، وفي \"شرح ابن بطال\" ١٠/ ١٥١: بفتته.\n(^٧) سيأتي برقم (٦٤٢٠).","vol":"29","page":408},{"text":"وقال الطبري: في قوله ﴿ذَرْهُمْ﴾ [الحجر: ٣] الآية يعني: ذر المشركين يا محمد يأكلوا في هذِه الدنيا، ويتمتعوا من لذاتها وشهواتها إلى أجلهم الذي أجلت لهم، ويلههم الأمل عن الأخذ بحظهم من الطاعة فيها، وتزودهم لمعادهم منها بما يقربهم من ربهم، فسوف يعلمون غدًا إذا وردوا عليه وقد هلكوا بكفرهم بالله حين يعاينون عذابه؛ أنهم كانوا في تمتعهم بلذات الدنيا في خراب وتباب (^١).\nفصل:\nروينا له مثالًا آخر من طريق أبي القاسم إسماعيل بن محمد بن الفضل الحافظ إلى أبي هريرة الصيرفي، حدثنا حرمي، عن عمارة، عن علي بن أبي علي الرفاعي، ثنا أبو المتوكل الناجي، عن أبي سعيد الخدري: أخذ النبي - ﷺ - أعوادًا فغرز عودًا بين يديه، وآخر إلى جنبه، وأما الثالث فأبعده، فقال: \"هل تدرون ما هذا؟ \" قالوا: الله ورسوله أعلم، فقال: \"هذا الإنسان، وهذا الأجل، وهذا الأمل يتعاطاه ابن آدم يختلجه الأجل دون الأمل\" (^٢).\nفصل:\nروينا في كتاب أبي الليث السمرقندي، قال - ﵇ -: \"صلاح أول هذِه الأمة بالزهد واليقين، ويهلك أخرها بالبخل والأمل\" (^٣)، ثم قال: من قصر أمله أكرمه الله بأربع كرامات:\n_________\n(^١) \"تفسير الطبري\" ٧/ ٤٩٢.\n(^٢) رواه أحمد ٣/ ١٧، وابن المبارك في \"الزهد والرقائق\" (٢٥٤).\n(^٣) رواه البيهقي في \"شعب الإيمان\" ٧/ ٣٤٥، ٤٢٧، ٤٢٨، بلفظ: \"صلح أمر هذِه الأمة .. \"، وبلفظ: \"صلاح .. \".","vol":"29","page":409},{"text":"أحدها: أنه يقويه على طاعته؛ لأنه إذا علم أنه يموت عن قريب، لا يهتم لما يستقبله من المكروه، ويجتهد في الطاعة؛ فكثر علمه.\nثانيها: تقل همومه؛ لأنه إذا علم أنه يموت عن قريب، فإنه لا يهتم بما يستقبله.\nثالثها: يجعله راضيًا بالقليل.\nرابعها: ينور قلبه، فينبغي للمسلم أن يقصر أمله، فإنه لا يدري في أي نفس، أو في أي قدم يموت، وينبغي للمسلم أن يكثر ذكر الموت، فإنه لا غنى به عن ست خصال:\nعلم يدله على الآخرة، ورفيق يعينه على الطاعة، والحذر من عدوه، وعبرة يعتبر بها من آيات الله في اختلاف الليل والنهار، وإنصاف (الحق) (^١) من نفسه، والاستعداد للموت قبل نزوله.\n_________\n(^١) في (ص ٢): (الخلق).","vol":"29","page":410},{"text":"<span data-type='title' id=toc-3883>٥ - باب مَنْ بَلَغَ سِتِّينَ سَنَةً فَقَدْ أَعْذَرَ اللهُ إِلَيْهِ فِي الْعُمُرِ</span>\nلِقَوْلِهِ: ﴿أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ﴾ [فاطر: ٣٧] يعني: الشيب.\n\n٦٤١٩ - حَدَّثَنِي عَبْدُ السَّلَامِ بْنُ مُطَهَّرٍ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، عَنْ مَعْنِ بْنِ مُحَمَّدٍ الْغِفَارِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - فَقَالَ: «أَعْذَرَ اللهُ إِلَى امْرِئٍ أَخَّرَ أَجَلَهُ حَتَّى بَلَّغَهُ سِتِّينَ سَنَةً». تَابَعَهُ أَبُو حَازِمٍ وَابْنُ عَجْلَانَ، عَنِ الْمَقْبُرِيِّ. [فتح: ١١/ ٢٣٨].\n\n٦٤٢٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَبُو صَفْوَانَ عَبْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَا يَزَالُ قَلْبُ الْكَبِيرِ شَابًّا فِي اثْنَتَيْنِ: فِي حُبِّ الدُّنْيَا، وَطُولِ الأَمَلِ». قَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ وَابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدٌ وَأَبُو سَلَمَةَ. [مسلم: ١٠٤٦ - فتح: ١١/ ٢٣٩].\n\n٦٤٢١ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَكْبَرُ ابْنُ آدَمَ وَيَكْبَرُ مَعَهُ اثْنَانِ: حُبُّ الْمَالِ، وَطُولُ الْعُمُرِ». رَوَاهُ شُعْبَةُ، عَنْ قَتَادَةَ. [مسلم: ١٠٤٧ - فتح: ١١/ ٢٣٩].\nذَكَرَ فيهِ حَدِيث مَعْنِ بْنِ مُحَمَّدٍ الغِفَارِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رسول الله - ﷺ - فَقَالَ: \"أَعْذَرَ اللهُ إِلَى امْرِئٍ أَخَّرَ أَجَلَهُ حَتَّى بَلَّغَهُ سِتِّينَ سَنَةً\". تَابَعَهُ أَبُو حَازِمٍ وَابْنُ عَجْلَانَ، عَنِ المَقْبُرِيِّ.\nحدثنا عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا أَبُو صَفْوَانَ عَبْدُ اللهِ بْنُ سَعِيدٍ، ثَنَا يُونُسُ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ:","vol":"29","page":411},{"text":"سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"لَا يَزَالُ قَلْبُ الكَبِيرِ شَابًّا فِي اثْنَتَيْنِ: فِي حُبِّ الدُّنْيَا، وَطُولِ الأَمَلِ\". قَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ وَابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابن شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدٌ وَأَبُو سَلَمَةَ.\nثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، ثَنَا هِشَامٌ، ثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَكْبَرُ ابن آدَمَ وَيَكْبَرُ مَعَهُ اثْنَانِ: حُبُّ المَالِ، وَطُولُ العُمُرِ\". رَوَاهُ شُعْبَةُ، عَنْ قَتَادَةَ.\nالشرح:\nمعنى الآية: أولم نعمركم حتى شبتم، وهذا قول ابن عباس، والأكثر أن ﴿النَّذِيرُ﴾: هو رسول الله - ﷺ -، وهو قول علي وابن زيد، وجماعة، وفيه قول ثالث: أنه الموت إذا رآه ينزل بغيره، وحجة الثاني: أن الله تعالى بعث الرسل مبشرين ومنذرين إلى عباده قطعًا لحجتهم ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾ [الإسراء: ١٥].\nومتابعة أبي حازم أخرجها الإسماعيلي من حديث ولده عبد العزيز بن أبي حازم، حدثني أبي، عن سعيد، به. قال: ورواه هارون بن معروف، فقال عن أبيه قال: أنا به أبو يعلى عنه قال: ثنا ابن أبي حازم، عن أبيه، عن سعيد المقبري، عن أبيه، عن أبي هريرة - ﵁ - به؛ ورواه النسائي، عن قتيبة، عن يعقوب بن عبد الرحمن، عن أبي حازم سلمة بن دينار، عن سعيد، عن أبي هريرة.\nومتابعة ابن عجلان أخرجها الطبراني في \"الأوسط\" (^١) عن عبد الرزاق، عن معمر، عن منصور بن المعتمر عنه.\n_________\n(^١) ورد في هامش الأصل: سقط واحد، ولعله إسحاق بن إبراهيم الدبري، أو يكون معناه بسنده في عبد الرزاق.","vol":"29","page":412},{"text":"وقوله: (وقال الليث ..) إلى آخره، كذا في الأصول، وقد وصله الإسماعيلي، فقال: حدثنا الحسن، ثنا حميد بن زنجويه، وحدثنا القاسم، ثنا الرمادي جميعًا عن أبي صالح، عن الليث به.\nوالتعليق عن شعبة في حديث أنس أخرجه النسائي من حديث ابن المبارك عنه عن قتادة بلفظ: \"يهرم ابن آدم ويبقى معه اثنتان\" (^١).\nفصل:\nإذا تقرر ذلك، فلما كان أحب الأشياء إلى ابن آدم نفسه، أحب بقاءها فأحب العمر، وأحب سبب بقائها وهو المال، والهرم إنما يعمل في بدنه لا غير، وإذا أحس بقرب التلف عند الهرم قوى حبه للبقاء لعلمه بقرب الرحيل، وكراهته له، نبه عليه ابن الجوزي.\nفصل:\nمعنى \"أعذر .. أخر أجله حتى بلغ ستين\" أي: أعذر الله إليه غاية الإعذار الذي لا إعذار بعده، أي: أقام العذر في تطويل العمر، وأبانه له، فلم يبق له عذر، ولا حجة، إذ الستين قريب من معترك المنايا، وهو (سن) (^٢) الإنابة والخشوع، والاستسلام لله تعالى، وترقب المنية، ولقاء الله تعالى، فهذا إعذار بعد إعذار في عمر ابن آدم لطفًا من الله لعباده حين نقلهم من حالة الجهل إلى حالة العلم، وأعذر إليهم مرة بعد أخرى، ولم يعاقبهم إلا بعد الحجج اللائحة المنكية لهم، وإن كانوا قد فطرهم الله على حب الدنيا، وطول الأمل، فلم يتركهم مهملين، دون إعذار إليهم، وأكبر الإعذار إلى بني آدم بعثه\n_________\n(^١) \"الزهد والرقائق\" (٢٥٦).\n(^٢) في الأصل: (سر). والمثبت من \"شرح ابن بطال\" ١٠/ ١٥٢.","vol":"29","page":413},{"text":"الرسل إليهم، والأسنان أربعة: سن الصبا: وهو الذي يكون فيه دائم النمو، وهو إلى خمس عشرة سنة، وسن الشباب: وهو الذي يتكامل فيه النمو ومبتدأ الوقوف، كأن القوة وقفت فيه، ومنتهاه في غالب الأحوال خمس وثلاثون سنة، وقد بلغ أربعين ثم منها يأخذ في النقص، قال الشاعر:\nكأن الفتى يرقى من العمر سلما … إلى أن يجوز الأربعين وينحط\nوسن الكهولة وهو الذي قد يبين فيه الانحطاط والنقصان مع بقاء من القوة، ومنتهاه في أكثر الأحوال ستون سنة، فمن بلغ الستين انتهى، وأثر فيه ضعف القوة، وجاءته نذر الموت، ودخل في سن المشايخ، ومن ذلك الزمان يزيد انحطاطه، ويقوى ظهور الضعف إلى آخر العمر، وقد قال يحيى بن يمان: سمعت سفيان بن سعيد يقول: من بلغ سن رسول الله - ﷺ - فليرتد لنفسه كفنًا.\nوروي عن علي وابن عباس وأبي هريرة في الآية السالفة ﴿أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ﴾ [فاطر: ٣٧] قال: يعني ستين سنة، وعن ابن عباس أيضًا: أربعون، وعن الحسن البصري ومسروق مثله، وحديث أبي هريرة في الباب حجة لقول علي ومن وافقه في تأويل الآية، وقول من قال: أربعون سنة له وجه صحيح أيضًا، والحجة له قوله تعالى ﴿حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً﴾ [الأحقاف: ١٥] فذكر الله تعالى: أن من بلغ الأربعين فقد آن له أن يعلم مقدار نعم الله عليه، وعلى والديه، ويشكرها.\nقال مالك: أدركت أهل العلم ببلدنا وهم يطلبون الدنيا والعلم، ويخالطون الناس حتى يأتي لأحدهم أربعون سنة، فإذا أتت عليهم اعتزلوا الناس، واشتغلوا بالعبادة حتى يأتيهم. فبلوغ الأربعين نَقْلُ","vol":"29","page":414},{"text":"لابن آدمَ من حالة إلى حالة أرفع فيها في الاستعبار، والإعذار إليه، وقد أسلفنا قولًا: أن النذير: الشيب (^١)، وله وجه، وذلك أنه يأتي في سن الاكتهال، وهو علامة لمفارقة سن الصِّبا الذي هو سن اللهو واللعب، وهو نذير أيضًا، ألا ترى قول إبراهيم - ﵇ - حين رأى الشيب: يا رب ما هذا، فقال له: وقار، قال: رب زدني وقارًا؟ فبان رفق الله تعالى بعباده المؤمنين، وعظيم لطفه بهم، حتى أعذر عليهم ثلاث مرات، الأولى بنبيه، ثم بالأربعين، ثم بالستين لتتم حجته عليهم، وهذا أجل لإعذار الحكام إلى المحكوم عليهم مرة بعد أخرى.\nفصل:\nذكر ابن بطال حديث عتبان الآتي في الباب بعده في هذا الباب، وحديث أبي هريرة الآتي فيه، ثم قال: فإن قيل: ما وجه حديث عتبان في هذا الباب؟ قيل: له وجه صحيح المعنى، وذلك أنه لما كان بلوغ الستين غاية الإعذار إلى ابن آدم، خشي البخاري أن يظن من لا يتسع فهمه أن من بلغ الستين وهو غير تائب أن ينفذ عليه الوعيد، فذكر قوله - ﵇ -: \"لن يوافي عبد يوم القيامة يقول: لا إله إلا الله يبتغي بها وجه الله إلا حرم الله عليه النار\" (^٢). وسواء أتى بها بعد الستين، أو بعد المائة لو عمرها.\nوقد ثبت بالكتاب والسنة: أن التوبة مقبولة مالم يغرغر ابن آدم (^٣)، ويعاين قبض روحه، وكذلك قوله - ﵇ - في حديث أبي هريرة: \"ما لعبدي المؤمن عندي جزاء إذا قبضت صفيه من أهل الدنيا ثم احتسبه\n_________\n(^١) \"تفسير الطبري\" ١٠/ ٤١٩.\n(^٢) سيأتي برقم (٦٤٢٣).\n(^٣) رواه الترمذي (٣٥٣٧)، وابن ماجه (٤٢٥٣).","vol":"29","page":415},{"text":"إلا الجنة\" (^١)، وهذا عام المعنى في كل عمر ابن آدم بلغ الستين أو زاد عليها، فهو ينظر إلى معنى حديث عتبان في قوله: \"ما لعبدي .. \" إلى آخره، دليل أن من مات له ولد واحد فاحتسبه أن له الجنة، وهو تفسير قول المحدث: ولم نسأله عن الواحد، حين قال - ﵇ -: \"من مات له ثلاثة من الولد أدخله الله الجنة\". قيل: واثنان يا رسول الله؟ قال: \"واثنان\"، ولم نسأله عن الواحد. إذ لا صفي أقرب إلى النفوس من الولد، وقد سلف في الجنائز (^٢).\n_________\n(^١) سيأتي برقم (٦٤٢٤).\n(^٢) سلف برقم (١٢٤٩) باب فضل من مات له ولد فاحتسب. وانظر \"شرح ابن بطال\" ١٠/ ١٥٣ - ١٥٤.","vol":"29","page":416},{"text":"<span data-type='title' id=toc-3884>٦ - باب العَمَلِ الَّذِي يُبْتَغَى بِهِ وَجْهُ اللهِ</span>\nفِيهِ سَعْدٌ - ﵁ -.\n\n٦٤٢٢ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي مَحْمُودُ بْنُ الرَّبِيعِ -وَزَعَمَ مَحْمُودٌ أَنَّهُ عَقَلَ رَسُولَ اللهِ - ﷺ - وَقَالَ: وَعَقَلَ مَجَّةً مَجَّهَا مِنْ دَلْوٍ كَانَتْ فِي دَارِهِمْ. [انظر: ٧٧ - فتح: ١١/ ٢٤١].\n\n٦٤٢٣ - قَالَ: سَمِعْتُ عِتْبَانَ بْنَ مَالِكٍ الأَنْصَارِيَّ، ثُمَّ أَحَدَ بَنِي سَالِمٍ قَالَ: غَدَا عَلَيَّ رَسُولُ اللهِ - ﷺ - فَقَالَ: «لَنْ يُوَافِيَ عَبْدٌ يَوْمَ الْقِيَامَةِ يَقُولُ: لَا إِلَهَ إِلاَّ اللهُ يَبْتَغِى بِهِ وَجْهَ اللهِ، إِلاَّ حَرَّمَ اللهُ عَلَيْهِ النَّارَ». [انظر: ٤٢٤ - مسلم: ٣٣ - فتح: ١١/ ٢٤١].\n\n٦٤٢٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَمْرٍو، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَقُولُ اللهُ تَعَالَى: مَا لِعَبْدِي الْمُؤْمِنِ عِنْدِي جَزَاءٌ إِذَا قَبَضْتُ صَفِيَّهُ مِنْ أَهْلِ الدُّنْيَا ثُمَّ احْتَسَبَهُ إِلاَّ الْجَنَّةُ». [فتح: ١١/ ٢٤١]. (يريد حديث) (^١) سعد بن أبي وقاص السالف: \"إنك لن تخلف فتعمل عملًا تبتغي به وجه الله\" (^٢).\nثم ذكر حديث عِتْبَانَ بْنَ مَالِكٍ وأبي هريرة السالفين في الباب قبله، وسلف الأول في الصلاة (^٣)، والثاني في الجنائز (^٤).\nقال ابن التين: استدل بعضهم بحديث أبي هريرة: على أن من مات له ولد واحد فاحتسبه يدخل به الجنة، ومنصوص الحديث: ثلاثة واثنان، وكأنه يشير بذلك إلى كلام ابن بطال السالف، قال ابن فارس\n_________\n(^١) في الأصل: هو. والمثبت من (ص ٢).\n(^٢) سلف برقم (٥٦) كتاب الإيمان، باب ما جاء أن الأعمال بالنية والحسنة ولكل امرئ ما نوى.\n(^٣) سلف برقم (٤٢٤) باب إذا دخل بيتا يصلي حيث شاء أو حيث أمر ولا يتجسس.\n(^٤) سلف برقم (١٥٢١) باب: فضل من مات له ولد فاحتسب ورواه مسلم (٢٦٣٢).","vol":"29","page":417},{"text":"والجوهري: احتسب فلان ابنه إذا مات كبيرًا، وإن مات صغيرًا قيل: افترطه (^١).\n_________\n(^١) \"الصحاح\" ١/ ١١٠، مادة: حسب، \"مجمل اللغة\" ١/ ٢٣٤، مادة: حسب.","vol":"29","page":418},{"text":"<span data-type='title' id=toc-3885>٧ - باب مَا يُحْذَرُ مِنْ زَهْرَةِ الدُّنْيَا [وَالتَّنَافُسِ فِيهَا]</span> (^١)\n٦٤٢٥ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ، عَنْ مُوسَى بْنِ عُقْبَةَ، قَالَ ابْنُ شِهَابٍ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَهُ، أَنَّ عَمْرَو بْنَ عَوْفٍ -وَهْوَ حَلِيفٌ لِبَنِي عَامِرِ بْنِ لُؤَيٍّ، كَانَ شَهِدَ بَدْرًا مَعَ رَسُولِ اللهِ - ﷺ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ إِلَى البَحْرَيْنِ يَأْتِي بِجِزْيَتِهَا، وَكَانَ رَسُولُ اللهِ - ﷺهُوَ صَالَحَ أَهْلَ البَحْرَيْنِ وَأَمَّرَ عَلَيْهِمُ الْعَلَاءَ بْنَ الحَضْرَمِيِّ، فَقَدِمَ أَبُو عُبَيْدَةَ بِمَالٍ مِنَ البَحْرَيْنِ، فَسَمِعَتِ الأَنْصَارُ بِقُدُومِهِ فَوَافَتْهُ صَلَاةَ الصُّبْحِ مَعَ رَسُولِ اللهِ - ﷺ -، فَلَمَّا انْصَرَفَ تَعَرَّضُوا لَهُ، فَتَبَسَّمَ حِينَ رَآهُمْ وَقَالَ: «أَظُنُّكُمْ سَمِعْتُمْ بِقُدُومِ أَبِي عُبَيْدَةَ، وَأَنَّهُ جَاءَ بِشَيْءٍ؟». قَالُوا: أَجَلْ يَا رَسُولَ اللهِ. قَالَ: «فَأَبْشِرُوا وَأَمِّلُوا مَا يَسُرُّكُمْ، فَوَاللهِ مَا الفَقْرَ أَخْشَى عَلَيْكُمْ، وَلَكِنْ أَخْشَى عَلَيْكُمْ أَنْ تُبْسَطَ عَلَيْكُمُ الدُّنْيَا، كَمَا بُسِطَتْ على مَنْ كَانَ قَبْلَكُمْ، فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا، وَتُلْهِيَكُمْ كَمَا أَلْهَتْهُمْ». [انظر: ٣١٥٨ - مسلم: ٢٩٦١ - فتح: ١١/ ٢٤٣].\n\n٦٤٢٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ أَنَّ رَسُولَ اللهِ - ﷺ - خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ على المَيِّتِ، ثُمَّ انْصَرَفَ إِلَى المِنْبَرِ فَقَالَ: «إِنِّي فَرَطُكُمْ، وَأَنَا شَهِيدٌ عَلَيْكُمْ، وَإِنِّي وَاللهِ لأَنْظُرُ إِلَى حَوْضِي الآنَ، وَإِنِّي قَدْ أُعْطِيتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ -أَوْ مَفَاتِيحَ الأَرْضِ- وَإِنِّي وَاللهِ مَا أَخَافُ عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي، وَلَكِنِّي أَخَافُ عَلَيْكُمْ أَنْ تَنَافَسُوا فِيهَا». [انظر: ١٣٤٤ - مسلم: ٢٢٩٦ - فتح: ١١/ ٢٤٣].\n\n٦٤٢٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ أَكْثَرَ مَا أَخَافُ عَلَيْكُمْ مَا يُخْرِجُ\n_________\n(^١) من \"اليونينية\".","vol":"29","page":419},{"text":"اللهُ لَكُمْ مِنْ بَرَكَاتِ الأَرْضِ». قِيلَ: وَمَا بَرَكَاتُ الأَرْضِ؟ قَالَ: «زَهْرَةُ الدُّنْيَا». فَقَالَ لَهُ رَجُلٌ: هَلْ يَأْتِي الخَيْرُ بِالشَّرِّ؟ فَصَمَتَ النَّبِيُّ - ﷺ - حَتَّى ظَنَنَّا أَنَّهُ يُنْزَلُ عَلَيْهِ، ثُمَّ جَعَلَ يَمْسَحُ عَنْ جَبِينِهِ فَقَالَ: «أَيْنَ السَّائِلُ؟». قَالَ: أَنَا. قَالَ أَبُو سَعِيدٍ: لَقَدْ حَمِدْنَاهُ حِينَ طَلَعَ ذَلِكَ. قَالَ: «لَا يَأْتِي الْخَيْرُ إِلاَّ بِالْخَيْرِ، إِنَّ هَذَا الْمَالَ خَضِرَةٌ حُلْوَةٌ، وَإِنَّ كُلَّ مَا أَنْبَتَ الرَّبِيعُ يَقْتُلُ حَبَطًا أَوْ يُلِمُّ، إِلاَّ آكِلَةَ الخَضِرَةِ، أَكَلَتْ حَتَّى إِذَا امْتَدَّتْ خَاصِرَتَاهَا اسْتَقْبَلَتِ الشَّمْسَ فَاجْتَرَّتْ وَثَلَطَتْ وَبَالَتْ، ثُمَّ عَادَتْ فَأَكَلَتْ. وَإِنَّ هَذَا الْمَالَ حُلْوَةٌ، مَنْ أَخَذَهُ بِحَقِّهِ وَوَضَعَهُ فِي حَقِّهِ فَنِعْمَ الْمَعُونَةُ هُوَ، وَمَنْ أَخَذَهُ بِغَيْرِ حَقِّهِ كَانَ الَّذِي يَأْكُلُ وَلَا يَشْبَعُ». [انظر: ٩٢١ - مسلم: ١٠٥٢ - فتح: ١١/ ٢٤٤].\n\n٦٤٢٨ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ أَبَا جَمْرَةَ قَالَ: حَدَّثَنِي زَهْدَمُ بْنُ مُضَرِّبٍ قَالَ: سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَيْرُكُمْ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ قَالَ عِمْرَانُ: فَمَا أَدْرِي قَالَ النَّبِيُّ - ﷺ - بَعْدَ قَوْلِهِ مَرَّتَيْنِ أَوْ ثَلَاثًا ثُمَّ يَكُونُ بَعْدَهُمْ قَوْمٌ يَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ، وَيَخُونُونَ وَلَا يُؤْتَمَنُونَ، وَيَنْذِرُونَ وَلَا يَفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ». [انظر: ٢٦٥١ - مسلم: ٢٥٣٥ - فتح: ١١/ ٢٤٤].\n\n٦٤٢٩ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ مِنْ بَعْدِهِمْ قَوْمٌ تَسْبِقُ شَهَادَتُهُمْ أَيْمَانَهُمْ وَأَيْمَانُهُمْ شَهَادَتَهُمْ». [انظر: ٢٦٥٢ - مسلم: ٢٥٣٣ - فتح: ١١/ ٢٤٤].\n\n٦٤٣٠ - حَدَّثَنِي يَحْيَى بْنُ مُوسَى، حَدَّثَنَا وَكِيعٌ حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ قَالَ: سَمِعْتُ خَبَّابًا وَقَدِ اكْتَوَى يَوْمَئِذٍ سَبْعًا فِي بَطْنِهِ وَقَالَ: لَوْلَا أَنَّ رَسُولَ اللهِ - ﷺ - نَهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِالمَوْتِ، إِنَّ أَصْحَابَ مُحَمَّدٍ - ﷺ - مَضَوْا وَلَمْ تَنْقُصْهُمُ الدُّنْيَا بِشَيْءٍ، وَإِنَّا أَصَبْنَا مِنَ الدُّنْيَا مَا لَا نَجِدُ لَهُ مَوْضِعًا إِلاَّ التُّرَابَ. [انظر: ٥٦٧٢ - مسلم:\n\n٢٦٨١ - فتح: ١١/ ٢٤٤].","vol":"29","page":420},{"text":"٦٤٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ قَالَ: حَدَّثَنِي قَيْسٌ قَالَ: أَتَيْتُ خَبَّابًا وَهْوَ يَبْنِى حَائِطًا لَهُ فَقَالَ: إِنَّ أَصْحَابَنَا الَّذِينَ مَضَوْا لَمْ تَنْقُصْهُمُ الدُّنْيَا شَيْئًا وَإِنَّا أَصَبْنَا مِنْ بَعْدِهِمْ شَيْئًا لَا نَجِدُ لَهُ مَوْضِعًا إِلاَّ التُّرَابَ. [انظر: ٥٦٧٢ - مسلم: ٢٦٨١ - فتح ١١/ ٢٤٤].\n\n٦٤٣٢ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ سُفْيَانَ عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ خَبَّابٍ - ﵁ - قَالَ: هَاجَرْنَا مَعَ رَسُولِ اللهِ - ﷺ -. [انظر: ١٢٧٦ - مسلم: ٩٤٠ - فتح: ١١/ ٢٤٥].\nذَكَرَ فيهِ حَدِيث عَمْرِو بْنِ عَوْفٍ أنه - ﵇ - بَعَثَ أَبَا عُبَيْدَةَ إِلَى البَحْرَيْنِ يَأْتِي بِجِزْيَتِهَا .. الحديث سلف في الجزية (^١).\nوحديث عُقْبَةَ بْن عَامِرٍ: \"ولكن أَخَافُ عَلَيْكُمْ أَنْ تَنَافَسُوا فِيهَا\". وسلف في الجنائز (^٢).\nوحديث أَبِي سَعِيدٍ: \"إِنَّ أَكْثَرَ مَا أَخَافُ عَلَيْكمْ مَا يُخرِجُ اللهُ لَكُمْ مِنْ بَرَكَاتِ الأَرْضِ\". وسلف في الزكاة، في باب: الصدقة على اليتامى (^٣).\nوحديث عِمْرَانَ بْنِ حُصَيْنٍ: \"خَيْرُ القُرُون قَرْنِي\" سلف في الفضائل (^٤).\nوكذا حديث ابن مسعود (^٥).\nوحديث خَبَّابٍ، وقد سلف قريبًا (^٦).\n_________\n(^١) سلف برقم (٣١٥٨) كتاب: الجزية والموادعة، باب الجزية والموادعة مع أهل الذمة والحرب.\n(^٢) سلف برقم (١٣٤٤) باب الصلاة على الشهيد.\n(^٣) سلف برقم (١٤٦٥).\n(^٤) سلف برقم (٣٦٥٠).\n(^٥) سلف برقم (٣٦٥١).\n(^٦) برقم (٤٠٨٢).","vol":"29","page":421},{"text":"وفي هذِه الأحاديث: التنبيه على أن زهرة الدنيا ينبغي أن يخشى سوء عاقبتها، وشر فتنتها من فتح الله عليه الدنيا، ويحذر التنافس فيها، والطمأنينة إلى زخرفها الفاني؛ لأنه - ﵇ - خشي ذلك على أمته، وحذرهم منه لعلمه أن الفتنة مقرونة بالغنى.\nودل حديث عمران وعبد الله أن فتنة الدنيا لمن يأتي بعد القرن الثالث أشد، حيث قال في سبق الشهادة وظهور السمن، فجعل ظهور السمن فيهم وشهادتهم بالباطل، وخيانتهم الأمانة، ومنافستهم في الدنيا، وأخذهم لها من غير وجهها، كما قال - ﵇ - في حديث أبي سعيد: \"ومن أخذه بغير حقه فهو كالذي يأكل ولا يشبع\"، وكذلك خشي عمر بن الخطاب - ﵁ - فتنة المال، فروي عنه: أنه لما أتي بأموال كسرى بات هو وأكابر الصحابة عليه في المسجد، فلما أصبح وأصابته الشمس (ابتلقت) (^١) تلك التيجان فبكى، فقال له عبد الرحمن بن عوف: ليس هذا حين بكاء، إنما هو حين شكر، فقال عمر - ﵁ -: إني أقول: ما فتح الله هذا على قوم قط إلا سفكوا دماءهم، وقطعوا أرحامهم، وقال: اللهم منعت هذا رسولك؛ إكرامًا منك له، وفتحته عليَّ لتبتليني به، اللهم اعصمني من فتنته.\nفهذا كله يدل أن الغنى بلية وفتنة، ولذلك استعاذ - ﵇ - من شر فتنته، وقد أخبر الله تعالى بهذا المعنى، فقال لرسوله: ﴿لَا تَمُدَّنَّ عَيْنَيْكَ﴾ [طه: ١٣١] وقرن الفتنة به، وقال تعالى: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ [الانفال: ٢٨] ولهذا آثر أكثر سلف الأمة التقلل من الدنيا، وأخذ البلغة، إذ التعرض للفتن غرر.\n_________\n(^١) في (ص ٢): أشرقت.","vol":"29","page":422},{"text":"فصل:\nقوله في حديث أبي سعيد: \"وإن كل ما أنبت الربيع يقتل حبطًا أو يلم\": هو من أبلغ الكلام في تحذير الدنيا والركون إلى غضارتها، وذلك أن الماشية يروقها نبت الربيع، فتكثر أكله، فربما تفتقت سمنًا، فهلكت، فضرب - ﵇ - هذا المثل للمؤمن أن لا يأخذ من الدنيا إلا قدر حاجته، ولا يروقه زهرتها فتهلكه.\nقال الأصمعي: والحبط: هو أن تأكل الدابة فتكثر حتى تنتفخ لذلك بطنها، وتمرض عنه.\nوقوله: (\"أو يلم\") يعني: يدني من الموت، وحبط بالحاء المهملة. قال الشيخ أبو الحسن: وهو الذي أعرف، ووقع في كتابي بالخاء المعجمة، و\"ثلطت\": بفتح اللام، ورويناه بكسرها.\nوقوله: \"إن كل ما أنبت الربيع\" قال الداودي: إن كان اللفظ الكل فقد يأتي بمعنى البعض، قال: وهي لغة سائرة، وقد سلف أيضًا في باب: الصدقة على اليتامى من كتاب الزكاة (^١).\nفصل:\nقول خباب - ﵁ -: (إن أصحاب محمد مضوا ولم تنقصهم الدنيا شيئًا) سببه: إنه لم يكن في عهد رسول الله - ﷺ - من الفتوحات والأموال ما كان بعده، وكان أكثر الصحابة ليس لهم إلا القوت، ولم ينالوا من طيبات العيش ما يخافون أن ينقصهم ذلك من طيبات الآخرة، ألا ترى قول عمر بن الخطاب - ﵁ - حين اشترى لحمًا بدرهم: أين تذهب (من) (^٢)\n_________\n(^١) سلف برقم (١٤٦٥).\n(^٢) ليست في الأصل، ويقتضيها السياق.","vol":"29","page":423},{"text":"هذِه الآية ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا﴾؟ [الأحقاف: ٢٠]. فدل أن التنعم في الدنيا، والاستمتاع بطيباتها تنقص كثيرًا من طيبات الآخرة.\nوقوله: (وإنا أصبنا من بعدهم شيئًا لا نجد له موضعًا إلا التراب) قال أبو ذر: يعني البنيان، ويدل على صحة هذا التأويل: أن خبابًا قال هذا القول وهو يبني حائطًا له. وقال غيره: أراد كثرة الأموال. وقال الداودي: يعني لا يكاد ينجو من فتنة، إلا من مات وصار إلى التراب. وقد سلف ذلك واضحًا في باب: تمني المريض الموت، من كتاب المرضى (^١).\nفصل:\nقوله في حديث أبي عبيدة: (أجل)، أي: نعم. قال الأخفش: إلا أنه أحسن من نعم في التصديق، ونعم أحسن منه في الاستفهام، فإذا قلت: أنت سوف تذهب؟ قلت: أجل. وكان أحسن من نعم، وإذا قلت: تذهب؟ قلت: نعم، وكان أحسن من أجل.\nفصل:\nكان قدوم أبي عبيدة سنة عشر، قدم بمائة ألف (^٢) وثمانين ألف ألف درهم، كذا في \"جامع المختصر\"، وفي غيره: أنهم كانوا مجوسًا. وقال قتادة: كان المال ثمانين ألفًا. قال ابن حبيب: وهو أكثر مال قدم به على رسول الله - ﷺ -، قال الزهري: قدم به ليلًا. قال قتادة: وصبَّ على حصير وفرقه، وما حرم منه سائلًا، وجاء العباس فجعل يحثي في حجره حتى عجز عن حمله، وكان الجمل إذا برك حمله بيديه، وكان استعان في حمله\n_________\n(^١) سلف برقم (٥٦٧٢).\n(^٢) ورد في هامش الأصل: لعله سقط من الجملة ألف لقوله وثمانين ألف ألف.","vol":"29","page":424},{"text":"فنهاهم - ﵇ - عن ذلك، حتى نقص منه، وقوي على النهوض به.\nوفيه من الفوائد:\nأخذ الجزية من المجوس، وهو مذهبنا ومذهب مالك (^١)، خلافًا لعبد الملك.\nفصل:\nوقوله: (صلى على أهل أُحدٍ صلاته على الميت) ظاهره أنها حقيقة، وبه قال بعضهم، وخولف، وإنما دعا، وهو قول المالكية بناء على أن القبر لا يصلي عليه (^٢)، لكنهم شهداء.\nفصل:\nقوله: (والفرط) المتقدم وهو فرط بالفتح بمعنى: فارط، يقال: رجل فرط، وقوم فرط، ومنه: اجعله فرطًا لأبويه، أي: أجرًا متقدمًا حتى يرد عليه.\nفصل:\nقوله: (\"خضرة حلوة\") يريد أن صورة الدنيا، ومتاعها حسنة مزلقة، والعرب تسمي الشيء المشرق الناضر خضرًا تشبيها له بالنبات الأخضر، ومنه سمي الخضر لحسنه، وخضراء الدمن، فكأنه أراد ظاهرها حسن، وباطنها رديء، وقال الهروي: يعني غضة ناعمة طرية (^٣).\n_________\n(^١) انظر: \"الأم\" ٤/ ٩٦، \"الذخيرة\" ٣/ ٤٥١.\n(^٢) انظر: \"النوادر والزيادات\" ١/ ٢١٩ وفيه قال مالك: وكان الصحابة يصلون فيها. قال غيره: وقد صلى النبي - ﷺ - على قبر السوداء، وفي هذا دليل.\n(^٣) \"النهاية في غريب الحديث\" ٢/ ٤١.","vol":"29","page":425},{"text":"وقوله: (\"لا يأتي الخير إلا بالخير\") تقول: ما كان من ذلك خيرًا أخذ بحقه، ووضع في حقه، وأريد به وجه الله، لم يأت إلا بخير.\nوقوله: (\"هذا المال خضرة حلوة\") مثله بالفواكه أول ما تكون طريًّا لم يغيرها ظرف ولا مكيال ولا يد، فلا يكاد من رآها إلا اشتهاها.\nفصل:\nقوله: (\"خيركم قرني\") أي: أصحابي. \"ثم الذين يلونهم\" يعني: التابعين لهم بإحسان، واشتقاقه من الاقتران، وقيل: القرن ثمانون سنة، أو مائة أو أربعون، وقال ابن الأعرابي: القرن: الوقت من الزمان.\nفصل:\nقوله: (\"يشهدون ولا يستشهدون\") أي: يبادر بها، وهذا في حق الآدمي لا في حق الله، وقيل: يشهد بما لا يسمع.\nوقوله: (\"ويخونون ولا يؤتمنون\") أي: يخونون فيما لم يؤتمنوا عليه، فكيف لو ائتمنوا؟ كانوا أشد خيانة.\nوقوله: (\"وينذرون ولا يوفون\") هو بفتح الياء، من: ينذرون، ثلاثي من نذر ينذر بالكسر والضم.\nوقوله: (\"ويظهر فيهم السمن\") هو نحو قوله: \"ألا أخبركم بأهل النار؟ كل جعظري جواظ\" (^١)، أي: كثير اللحم، وهو قبيح في حق الرجال.\n_________\n(^١) سلف برقم (٦٠٧١)، ورواه مسلم (٢٨٥٣).","vol":"29","page":426},{"text":"<span data-type='title' id=toc-3886>٨ - باب قَوْلِ اللهِ تَعَالَى: ﴿إِنَّ وَعْدَ اللهِ حَقٌّ﴾ إلى قوله ﴿أَصْحَابِ السَّعِيرِ﴾ [فاطر: ٥ - ٦]</span>\nجَمْعُهُ: سُعُرٌ، قَالَ مُجَاهِدٌ: ﴿الْغَرُورُ﴾ [فاطر: ٥] الشَّيْطَانُ.\n\n٦٤٣٣ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْقُرَشِيِّ قَالَ: أَخْبَرَنِي مُعَاذُ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ ابْنَ أَبَانَ أَخْبَرَهُ قَالَ: أَتَيْتُ عُثْمَانَ بِطَهُورٍ وَهْوَ جَالِسٌ عَلَى الْمَقَاعِدِ، فَتَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ ثُمَّ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - تَوَضَّأَ وَهْوَ فِي هَذَا الْمَجْلِسِ، فَأَحْسَنَ الْوُضُوءَ ثُمَّ قَالَ: «مَنْ تَوَضَّأَ مِثْلَ هَذَا الْوُضُوءِ، ثُمَّ أَتَى الْمَسْجِدَ فَرَكَعَ رَكْعَتَيْنِ ثُمَّ جَلَسَ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ». قَالَ: وَقَالَ النَّبِيُّ - ﷺ -: «لَا تَغْتَرُّوا». [انظر: ١٥٩ - مسلم: ٢٢٦، ٢٣٢ - فتح: ١١/ ٢٥٠].\nثم ساق حديث مُعَاذِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ ابن أَبَانَ أَخْبَرَهُ قَالَ: أَتَيْتُ عُثْمَانَ - ﵁ - بِطَهُورٍ وَهْوَ جَالِسٌ عَلَى المَقَاعِدِ، فَتَوَضَّأَ فَأَحْسَنَ الوُضُوءَ ثُمَّ قَالَ: رَأَيْتُ رسول الله - ﷺ - تَوَضَّأَ وَهْوَ فِي هذا المَجْلِسِ يتوضأ فَأَحْسَنَ الوُضُوءَ ثُمَّ قَالَ: \"مَنْ تَوَضَّأَ مِثْلَ هذا الوُضُوءِ، ثُمَّ أَتَى المَسْجِدَ فَرَكَعَ رَكْعَتَيْنِ ثُمَّ جَلَسَ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ\". قَالَ: وَقَالَ النَّبِيُّ - ﷺ -: \"لَا تَغْتَرُّوا\".\nكذا هو في الأصول:\nأن ابن أبان، وكذا عزي إلى رواية أبي زيد.\nوفي نسخة أبي محمد، عن أبي أحمد: أن أبان أخبره. بسقوط أبي، والصواب الأول.\nوفي رواية ابن السكن: أن حمران بن أبان أخبره قال: أتيت عثمان.","vol":"29","page":427},{"text":"قال أبو علي: والحديث محفوظ لحمران بن أبان، عن عثمان من طرق كثيرة لا لأبان (^١).\nإذا تقرر ذلك؛ فقد نهى الله عباده عن الاغترار بالحياة الدنيا وزخرفها الفاني، وعن الاغترار بالشيطان، وبين لنا عداوته؛ لئلا نلتفت إلى تسويله وتزيينه لنا الشهوات المردية، وحذرنا تعالى طاعته، وأخبر أن أتباعه وحزبه من أصحاب السعير، أي: النار، فحق على المؤمن العاقل أن يحذر ما حذره منه ربه تعالى ونبيه، وأن يكون مشفقًا خائفًا وجلًا، إن واقع ذنبًا أسرع الندم عليه، والتوبة منه، وعزم أن لا يعود لمثله، وإذا أتى حسنة استقلها، واستصغر عمله، ولم يدل بها.\nألا ترى قول عثمان - ﵁ -: \"ثم أتى المسجد.\" إلى آخره؟ وهذا لا يكون (إلا) (^٢) من قوله - ﵇ -، ثم أتبع ذلك بقوله: \"لا تغتروا\"، وأفهمهم عثمان من ذلك: أن المؤمن ينبغي له أن لا يتكل على عمله، ويستشعر الحذر، والإشفاق، ويتجنب الاغترار، وقد قال غير مجاهد في تفسير ﴿الْغَرُورُ﴾: هو أن يغتر بالله، فيعمل المعصية، ويتمنى المغفرة (^٣).\n_________\n(^١) ورد بهامش الأصل: حاشية: قال ابن قرقول: (أن أبان أخبره) كذا للجرجاني، وهو وهم، والصواب لأبي زيد المروزي وأبي ذر والنسفي: (أن أبان ..) إلى آخر كلامه. [قلت: انظر: \"تقييد المهمل\" ٢/ ٧٤١].\n(^٢) ليست في الأصل، والمثبت من \"شرح ابن بطال\" ١٠/ ١٥٨.\n(^٣) انظر: \"تفسير ابن أبي حاتم\" ١٠/ ٣١٧١.","vol":"29","page":428},{"text":"<span data-type='title' id=toc-3887>٩ - باب ذَهَابِ الصَّالِحِينَ</span>\n٦٤٣٤ - حَدَّثَنِي يَحْيَى بْنُ حَمَّادٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ بَيَانٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ مِرْدَاسٍ الأَسْلَمِيِّ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «يَذْهَبُ الصَّالِحُونَ الأَوَّلُ فَالأَوَّلُ، وَيَبْقَى حُفَالَةٌ كَحُفَالَةِ الشَّعِيرِ أَوِ التَّمْرِ لَا يُبَالِيهِمُ اللهُ بَالَةً». قَالَ أَبُو عَبْدِ اللهِ: يُقَالُ: حُفَالَةٌ وَحُثَالَةٌ. [انظر: ٤١٥٦ - فتح: ١١/ ٢٥١].\nذَكَرَ فيهِ حَدِيث مِرْدَاسٍ الأَسْلَمِيِّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"يَذْهَبُ الصَّالِحُونَ الأَوَّلُ فَالأَوَّلُ، وَيَبْقَى حُفَالَةٌ كَحُفَالَةِ الشَّعِيرِ أَوِ التَّمْرِ لَا يُبَالِيهِمُ اللهُ بَالَةً\". قَالَ أَبُو عَبْدِ اللهِ: يُقَالُ: حُفَالَةٌ وَحُثَالَةٌ.\nالشرح:\nسلف في المغازي (^١).\nومرداس هذا هو ابن مالك، عداده في الكوفيين، شهد الحديبية، وفي الصحابة مرداس (سبعة) (^٢) سواه.\nوالحفالة، والحثالة: الرذالة من كل شيء، وهي سفلة الناس، وقيل: هي آخر ما يبقى من الشعير، أو التمر وأردؤه، وأصلها في اللغة: ما تساقط من قشور التمر والشعير، (والحشافة) (^٣)، مثل ذلك، والفاء والثاء يتعاقبان مثل فوم وثوم، وحرث وحرف.\nوقال الداودي: هو ما يسقط من الشعير عند الغربلة، وما يبقى من التمر عندما يؤكل، وإنما شك المحدث: أيُّ الكلمتين قال؟\n_________\n(^١) سلف برقم (٤١٥٦). وورد بهامش الأصل ما نصه: حاشية: هو في الحديبية.\n(^٢) في (ص ٢): تسعة.\n(^٣) في الأصل: والحشارة، والمثبت من (ص ٢).","vol":"29","page":429},{"text":"وقوله: \"لا يباليهم الله بالة\" قال الخطابي: أي لا يرفع لهم قدرًا، يقال: باليت بالشيء مبالاة، بالية وبالة (^١).\nوقال ابن بطال: هو مصدر باليت، محذوف منه الياء التي هي لام الفعل، وكان أصله بالية، فكرهوا (ما) (^٢) قبلها كسرة لكثرة استعمال هذِه اللفظة في نفي كل ما لا يحفل به، وتقول العرب أيضًا في مصدر باليت: مبالاة، كما تقول: بالة (^٣).\nوقال الشيخ أبو الحسن: سمعته بالة في الوقف، ولا أدري كيف هو في الإدراج، قال: وهو بالية بالاة، فلعله عنده لما وقف عليه اجتمع ساكنان، فحذف أحدهما، وهذا غير بين؛ لأنك تقول: معافاة، ومراماة، ولو وقفت عليه كما الجمع بين الساكنين في الوقف جائز، والصحيح ما ذكره الخطابي.\nقال ابن التين: ولو علم الشيخ أبو الحسن أن مصدره وقع فيه: بالة ما افتقر إلى اعتذار، ولا إلى غيره.\nفصل:\nوذهاب الصالحين من أشراط الساعة، إلا أنه إذا بقي في الناس حفالة كحفالة الشعير أو التمر، فذلك إنذار بقيام الساعة وفناء الدنيا.\nوهذا الحديث معناه: الترغيب في الاقتداء بالصالحين، والتحذير من مخالفة طريقهم؛ خشية أن يكون من خالفهم ممن لا يباله الله ولا يعبأ به (^٤).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٤٤.\n(^٢) في \"شرح ابن بطال\": ياء.\n(^٣) \"شرح ابن بطال\" ١٠/ ١٥٨.\n(^٤) \"شرح ابن بطال\" ١٠/ ١٥٨.","vol":"29","page":430},{"text":"قال الداودي: وهذا على التكثير، ولا تخلو الأرض من قائم لله بالحجة، فمنهم الراسخون في العلم، قال: والذي جاء في حديث آخر: \"يكون في آخر الزمان قوم، المتمسك منهم بدينه كالقابض على الجمر، للعامل منهم أجر خمسين منكم\"، قيل: بل منهم يا رسول الله؟ كالمستفهمين، قال: \"بل منكم\" (^١)، معناه: إن صح في العمل فللصحابة فضل الصحبة، وفوق ذلك كله؛ لقوله - ﵇ -: \"لو أنفق أحدكم ملء الأرض ذهبا ما بلغ مد أحدهم ولا نصيفه\" (^٢).\n_________\n(^١) رواه أبو داود (٤٣٤١)، والترمذي (٣٠٥٨)، وابن ماجه (٤٠١٤)، قال الترمذي: هذا حديث حسن غريب. وضعفه الألباني في \"ضعيف ابن ماجه\" (٨٦٩).\n(^٢) سلف برقم (٣٦٧٣) من حديث أبي سعيد الخدري، ورواه مسلم (٢٥٤٠) من حديث أبي هريرة، ورواه مسلم (٢٥٤١).","vol":"29","page":431},{"text":"<span data-type='title' id=toc-3888>١٠ - باب مَا يُتَّقَى مِنْ فِتْنَةِ المَالِ</span>\nوَقَوْلِ اللهِ -﷿-: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ [التغابن: ١٥]\n\n٦٤٣٥ - حَدَّثَنِي يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «تَعِسَ عَبْدُ الدِّينَارِ وَالدِّرْهَمِ وَالْقَطِيفَةِ وَالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِىَ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ». [انظر: ٢٨٨٦ - فتح: ١١/ ٢٥٣].\n\n٦٤٣٦ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ - يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَوْ كَانَ لاِبْنِ آدَمَ وَادِيَانِ مِنْ مَالٍ لَابْتَغَى ثَالِثًا، وَلَا يَمْلأُ جَوْفَ ابْنِ آدَمَ إِلاَّ التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ». [انظر: ٦٤٣٧ - مسلم: ١٠٤٩ - فتح: ١١/ ٢٥٣].\n\n٦٤٣٧ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا مَخْلَدٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ: سَمِعْتُ عَطَاءً يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَوْ أَنَّ لاِبْنِ آدَمَ مِثْلَ وَادٍ مَالًا لأَحَبَّ أَنَّ لَهُ إِلَيْهِ مِثْلَهُ، وَلَا يَمْلأُ عَيْنَ ابْنِ آدَمَ إِلاَّ التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ». قَالَ ابْنُ عَبَّاسٍ: فَلَا أَدْرِي مِنَ الْقُرْآنِ هُوَ أَمْ لَا. قَالَ: وَسَمِعْتُ ابْنَ الزُّبَيْرِ يَقُولُ ذَلِكَ عَلَى المِنْبَرِ. [انظر: ٦٤٣٦ - مسلم: ١٠٤٩ - فتح: ١١/ ٢٥٣].\n\n٦٤٣٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ سُلَيْمَانَ بْنِ الْغَسِيلِ، عَنْ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ قَالَ: سَمِعْتُ ابْنَ الزُّبَيْرِ عَلَى الْمِنْبَرِ بِمَكَّةَ فِي خُطْبَتِهِ يَقُولُ: يَا أَيُّهَا النَّاسُ، إِنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: «لَوْ أَنَّ ابْنَ آدَمَ أُعْطِيَ وَادِيًا مَلأً مِنْ ذَهَبٍ أَحَبَّ إِلَيْهِ ثَانِيًا، وَلَوْ أُعْطِيَ ثَانِيًا، أَحَبَّ إِلَيْهِ ثَالِثًا، وَلَا يَسُدُّ جَوْفَ ابْنِ آدَمَ إِلاَّ التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ». [فتح ١١/ ٢٥٣].\n\n٦٤٣٩ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَوْ أَنَّ لاِبْنِ آدَمَ وَادِيًا مِنْ ذَهَبٍ أَحَبَّ أَنْ يَكُونَ لَهُ وَادِيَانِ، وَلَنْ يَمْلأَ فَاهُ إِلاَّ التُّرَابُ، وَيَتُوبُ اللهُ","vol":"29","page":432},{"text":"عَلَى مَنْ تَابَ». [مسلم: ١٠٤٨ - فتح: ١١/ ٢٥٣].\n\n٦٤٤٠ - وَقَالَ لَنَا أَبُو الْوَلِيدِ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنْ أُبَيٍّ قَالَ: كُنَّا نَرَى هَذَا مِنَ الْقُرْآنِ حَتَّى نَزَلَتْ: ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾. [التكاثر: ١] [فتح: ١١/ ٢٥٣].\nذكر فيه أحاديث:\nأحدها:\nحديث أبي بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"تَعِسَ عَبْدُ الدِّينَارِ … \" الحديث وسلف في الجهاد في باب: الحراسة في الغزو في سبيل الله (^١).\nو(أبو بكر) هذا هو: ابن عياش بن سالم الأسدي (الحنَّاط) (^٢). أحد الأعلام، مولى واصل بن حيان، الأحدب الأسدي الكوفي، انفرد به البخاري، روى له الأربعة، مات سنة ثلاث (وتسعين) (^٣) ومائة، ومات عن ست وتسعين. قال أحمد: ربما غلط. وقال أبو حاتم: هو وشريك في الحفظ سواء (^٤).\nثانيها:\nحديث ابن عَبَّاسٍ - ﵄ - يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَوْ كانَ لاِبْنِ آدَمَ وَادِيَانِ مِنْ مَالٍ لَابْتَغَى ثَالِثًا، وَلَا يَمْلأُ جَوْفَ ابن آدَمَ إِلَّا التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ\".\nوفي رواية: \"لَوْ كَانَ لاِبْنِ آدَمَ مِثْلُ وَادٍ مَالًا لأَحَبَّ أَنَّ لَهُ إِلَيْهِ مِثْلَهُ .. \".\n_________\n(^١) سلف برقم (٢٨٨٦).\n(^٢) في الأصل: الحافظ. والمثبت من (ص ٢).\n(^٣) في الأصل: وسبعين. والمثبت من (ص ٢).\n(^٤) \"الجرح والتعديل\" ٩/ ٣٥١ وانظر ترجمته في \"تهذيب الكمال\" ٣٣/ ١٣٢.","vol":"29","page":433},{"text":"قَالَ ابن عَبَّاسٍ: مَا أَدْرِي مِنَ القُرْآنِ هُوَ أَمْ لَا؟ وَسَمِعْتُ ابن الزُّبَيْرِ يَقُولُ ذَلِكَ عَلَى المِنْبَرِ.\nثم ساقه إلى عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ قَالَ: سَمِعْتُ ابن الزُّبَيْرِ عَلَى مِنْبَرٍ بمَكَّةَ فِي خُطْبَتِهِ يَقُولُ: يَا أَيُّهَا النَّاسُ، إِنَّ رسول الله - ﷺ - كَانَ يَقُولُ: \"لَوْ أَنًّ ابن آدَمَ أُعْطِيَ وَادِيًا مَلْآنٌ مِنْ ذَهَبٍ أَحَبَّ إِلَيْهِ ثَانِيًا، وَلَوْ أُعْطِيَ ثَانِيًا أَحَبَّ إِلَيْهِ ثَالِثًا، وَلَا يَسُدُّ جَوْفَ ابن آدَمَ إِلَّا التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ\".\nرابعها:\nحديث أَنَسِ - ﵁ - أنه - ﷺ - قَالَ: \"لَوْ أَنَّ لاِبْنِ آدَمَ وَادِيًا مِنْ ذَهَبٍ أَحَبَّ أَنْ يَكُونَ لَهُ وَادِيَانِ، وَلَنْ يَمْلأَ فَاهُ إِلَّا التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ\".\nوَقَالَ لَنَا أَبُو الوَلِيدِ: ثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ -، عَنْ أُبَيِّ - ﵁ - قَالَ: كُنَّا نَرى هذا مِنَ القُرْآنِ حَتَّى نَزَلَتْ: ﴿أَلْهَاكُمُ التَّكَاثُرُ (^١)﴾ [التكاثر: ١] وهذا من أفراده.\nالشرح:\nتعس: رويناه بكسر العين، وفي \"الصحاح\": تعَس بالفتح يتعس وأتعسه الله، قال: والتعس: الهلاك، وأصله: الكب، وهو ضد الانتعاش (^٢). وقيل: التعس: أن يخر على وجهه. ففيه ذم مَنْ فتنه متاع الدنيا الفاني.\nوقوله: (\"إن أُعطي رضي\") أي: إن أعطاه المتولي.\n_________\n(^١) كذا في اليونينية، وليست في (ص ٢)، وعليها في الأصل: (لا .. إلى)، فربما عني بها ما قاله ابن الصلاح أن هذِه العلامة تصلح أن توضع في الروايات على ما صح في رواية وسقط في أخرى، والله أعلم.\n(^٢) \"الصحاح\" ٣/ ٩١٠، مادة: تعس.","vol":"29","page":434},{"text":"وقوله: (\"ملآن\") كذا هو في الأصول، وذكره ابن التين بلفظ: \"ملأ\" ثم قال: كذا وقع، وصوابه: ملآن. قال في \"الصحاح\": يقال: دلو ملآى ماء على (فعلاء) (^١)، ويجوز: ملآن ماء، والعامة تقول: ملا ماءً (^٢).\n(فصل) (^٣):\nوحماد بن سلمة أثبت الناس في ثابت، والبخاري لا يأتي به إلا في الشواهد. قال أبو جعفر: وإنما أتى به في غير حديث ثابت من قبل ربيبه عبد الكريم بن أبي العوجاء -كان متهمًا بالزندقة- ويقال: إنه كان (يدس) (^٤) في كتاب حماد بن سلمة، وهو من رجال مسلم والأربعة، وكان أحد الأعلام.\nقال ابن معين: إذا رأيت من يقع فيه فاتهمه على الإسلام. وقال عمرو بن عاصم: كتب عن حماد بن سلمة بضعة عشر ألفًا. مات سنة سبع وستين ومائة. وكذا قال خلف الواسطي؟ ليس للبخاري عن ابن سلمة محتجًا به غيره، إنما يقول: قال حماد: استشهادًا (^٥).\nوقال الإسماعيلي: أخبرنيه ابن ناجية على شك فيه: ثنا علي بن مسلم، ثنا عفان، قال: وثنا زهير بن محمد، ثنا أحمد بن إسحاق الحضرمي، أنا حماد بن سلمة .. فذكره.\nفصل:\nمعنى هذا الحديث موجود في قوله تعالى: ﴿وَإِنَّهُ لِحُبِّ الْخَيْرِ\n_________\n(^١) كذا في الأصول، وفي \"الصحاح\": (فعلى).\n(^٢) \"الصحاح\" ١/ ٧٢ - ٧٣، مادة: ملأ.\n(^٣) من (ص ٢).\n(^٤) في (ص ٢): يدرس.\n(^٥) انظر ترجمته في \"التاريخ الكبير\" ٣/ ٢٢، \"الجرح والتعديل\" ٣/ ١٤٠، \"تهذيب الكمال\" ٧/ ٢٥٣ - ٢٦٩.","vol":"29","page":435},{"text":"لَشَدِيدٌ (٨)﴾ [العاديات: ٨].\nومعنى الفتنة في كلام العرب: الاختبار والابتلاء، ومنه قوله تعالى: ﴿وَفَتَنَّاكَ فُتُونًا﴾ [طه: ٤٠] أي: اختبرناك. والفتنة: الإمالة عن القصد، ومنه قوله تعالى: ﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ﴾ [الإسراء: ٧٣] أي: ليميلونك. والفتنة أيضًا: الإحراق من قوله تعالى: ﴿يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ﴾ [الذاريات: ١٣] أي: يحرقون، هذا قول ابن الأنباري.\nوالاختبار والابتلاء يجمع ذلك كله، وقد أخبر الله تعالى عن الأموال والأولاد أنها فتنة، وقال تعالى: ﴿أَلْهَاكُمُ التَّكَاثُرُ﴾ [التكاثر: ١] وخرج لفظ الخطاب (بذلك) (^١) على العموم: لأن الله تعالى فطر العباد على حب المال والولد، ألا ترى قوله - ﵇ - في الواديين؟! فأخبر عن حرص العباد على الزيادة في المال، وأنه لا غاية له يقنع بها ويقتصر عليها، ثم أتبع ذلك بقوله: \"ولا يملأ جوف ابن آدم إلا التراب\" يعني: إذا مات وصار في قبره ملأ جوفه التراب وأغناه بذلك عن تراب غيره حتى يصير رميمًا.\nوأشار - ﵇ - بهذا المثل إلى ذم الحرص على الدنيا والشره على الازدياد منها؛ ولذلك آثر أكثر السلف التقلل من الدنيا والقناعة بالكفاف؛ فرارًا من التعرض لما لا يعلم كيف النجاة من شر فتنته، واستعاذ - ﵇ - من شر فتنة الغنى، وقد علم كل مؤمن أن الله قد أعاذه من شر كل فتنة، وإنما دعاؤه بذلك؛ تواضعًا لله، وتعليمًا لأمته، وحضًا لهم على إيثار الزهد في الدنيا.\n_________\n(^١) في الأصل: يدلل. والمثبت من (ص ٢).","vol":"29","page":436},{"text":"<span data-type='title' id=toc-3889>١١ - باب قَوْلِه - ﷺ -: «هذا المَالُ خَضِرَةٌ حُلْوَةٌ»</span>\nوَقَالَ اللهُ تَعَالَى: ﴿زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ﴾ إلى قوله ﴿مَتَاعُ الْحَيَاةِ الدُّنْيَا﴾ [آل عمران: ١٤]. وَقَالَ عُمَرُ - ﵁ -: اللَّهُمَّ إِنَّا لَا نَسْتَطِيعُ إِلَّا أَنْ نَفْرَحَ بِمَا زَيَّنْتَ لنَا، اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ أُنْفِقَهُ فِي حَقِّهِ.\n\n٦٤٤١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ الزُّهْرِيَّ يَقُولُ: أَخْبَرَنِي عُرْوَةُ وَسَعِيدُ بْنُ الْمُسَيَّبِ، عَنْ حَكِيمِ بْنِ حِزَامٍ قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي، ثُمَّ قَالَ: «هَذَا المَالُ -وَرُبَّمَا قَالَ سُفْيَانُ: قَالَ لِي: يَا حَكِيمُ، إِنَّ هَذَا المَالَ- خَضِرَةٌ حُلْوَةٌ، فَمَنْ أَخَذَهُ بِطِيبِ نَفْسٍ بُورِكَ لَهُ فِيهِ، وَمَنْ أَخَذَهُ بِإِشْرَافِ نَفْسٍ لَمْ يُبَارَكْ لَهُ فِيهِ، وَكَانَ كَالَّذِى يَأْكُلُ وَلَا يَشْبَعُ، وَالْيَدُ العُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى». [انظر: ١٤٧٢ - مسلم: ١٠٥٣ - فتح: ١١/ ٢٥٨].\nثم ساق حديث حَكِيمٍ - ﵁ -: سَأَلْتُ رسول الله - ﷺ - فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ .. الحديث. وسلف في الزكاة (^١).\nوبدأ في الآية بالنساء؛ لأنهن أضر الأشياء على الرجال.\nومعنى ﴿زُيِّنَ﴾ أي: زينها الشيطان، أو أنها لما كانت تعجبه كانت كأنها زينت.\nومعنى ﴿الْمُقَنْطَرَةِ﴾: المكملة، مثل: ألوف مؤلفة، والقنطار في اللغة: الشيء الكثير، مأخوذ من عقد الشيء وإحكامه.\nوقال ابن عباس - ﵁ - والحسن: أنه ألف مثقال.\n_________\n(^١) سلف برقم (١٤٧٢) باب الاستعفاف عن المسألة.","vol":"29","page":437},{"text":"وقال قتادة: مائة رطل. وقال مجاهد: سبعون ألف دينار. وقال عطاء: سبعة آلاف دينار. وقال معاذ: هو ألف ومائتا أوقية. وقيل: مائة وعشرون رطلًا. وقيل: سكة النور ذهبا.\nوأخبر الفاروق بما لا يكاد ينجو منه أحد، وكان من الزهاد، وقيل لبعضهم: من أزهد عمر أو أويس؟، قال: عمر؛ لأنه قدر فزهد.\nوقوله: (\"اليد العليا خير من اليد السفلى\") ليس على عمومه، وقد استطعم موسى والخضر أهل قرية، وقال - ﵇ - في لحم بريرة: \"هو عليها صدقة ولنا هدية\" (^١).\nوهذا الباب هو في معنى الذي قبله، يدل على أن فتنة المال والغنى مخوفة على من فتحه الله عليه لتزيين الله تعالى له ولشهوات الدنيا في نفوس عباده، فلا سبيل لهم (إلى) (^٢) نقفته إلا بعون الله عليه؛ ولهذا قال عمر - ﵁ - ما قال، ثم دعا أن يعينه على إنفاقه في حقه، فمن أخذ المال من حقه ووضعه في حقه فقد سلم من فتنته وحصل على ثوابه، وهذا معنى قوله: \"فمن أخذه بطيب نفس بورك له فيه\"، وفي قوله أيضًا: \"ومن أخذه بطيب نفس\" تنبيه لأمته على الرضا بما قسم لهم.\nوفي قوله: \"ومن أخذه بإشراف نفس لم يبارك له فيه\" إلى آخره: ذم الحرص والشره إلى الاستكثار، ألا ترى أنه شبه فاعل ذلك بالبهائم التي تأكل ولا تشبع؟ وهذا غاية الذم له؛ لأن الله وصف الكفار بأنهم يأكلون كما تأكل الأنعام، يعني أنهم لا يشبعون كهم؛\n_________\n(^١) سلف برقم (١٤٩٥) كتاب الزكاة، باب إذا تحولت الصدقة، ورواه مسلم (١٥٠٤) كتاب العتق، باب إنما الولاء لمن أعتق.\n(^٢) في الأصل: في. والمثبت من (ص ٢).","vol":"29","page":438},{"text":"لأن الأنعام لا تأكل لإقامة أرماقها وإنما تأكل للشره والنهم، فينبغي للمؤمن العاقل الفهم عن الله وعن رسوله أن يتشبه بالسلف الصالح في أخذ الدنيا، ولا يتشبه بالبهائم التي لا تعقل. وقد سلف تفسير \"خضرة حلوة\" (^١).\n_________\n(^١) سلف برقم (٦٤١٧).","vol":"29","page":439},{"text":"<span data-type='title' id=toc-3890>١٢ - باب مَا قَدَّمَ مِنْ مَالِهِ فَهْوَ لَهُ</span>\n٦٤٤٢ - حَدَّثَنِي عُمَرُ بْنُ حَفْصٍ، حَدَّثَنِي أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ التَّيْمِيُّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ قَالَ عَبْدُ اللهِ: قَالَ النَّبِيُّ - ﷺ -: «أَيُّكُمْ مَالُ وَارِثِهِ أَحَبُّ إِلَيْهِ مِنْ مَالِهِ؟». قَالُوا: يَا رَسُولَ اللهِ، مَا مِنَّا أَحَدٌ إِلاَّ مَالُهُ أَحَبُّ إِلَيْهِ. قَالَ: «فَإِنَّ مَالَهُ مَا قَدَّمَ، وَمَالُ وَارِثِهِ مَا أَخَّرَ». [فتح ١١/ ٢٦٠].\nذكر فيه حديث الحَارِثِ بْنِ سُوَيْدٍ، عن عَبْدِ اللهِ قال: قَالَ النَّبِيُّ - ﷺ -: \" أَيُّكُمْ مَالُ وَارِثِهِ أَحَبُّ إِلَيْهِ مِنْ مَالِهِ؟ \". قَالُوا: يَا رَسُولَ اللهِ، مَا مِنَّا أَحَدٌ إِلَّا مَالُهُ أَحَبُّ إِلَيْهِ. قَالَ: \"فَإِنَّ مَالَهُ مَا قَدَّمَ، وَمَالُ وَارِثِهِ مَا أَخَّرَ\".\nهذا الحديث رواه البخاري عن عمر بن حفص، عن أبيه، عن الأعمش: حدثني إبراهيم التيمي، عن الحارث به. وعند الإسماعيلي: عن الأعمش، عن إبراهيم التيمي، عن أبيه أو الحارث بن سويد عنه، وفيه: قالوا: يا رسول الله، ما منا أحد إلا ماله أحب إليه من مال وارثه. فقال: \"اعلموا ما تقولون\" فقالوا: ما نعلم إلا ذاك. الحديث وهذا الحديث تنبيه للمؤمن على أن يقدم من ماله لآخرته، ولا يكون خازنًا له وممسكه عن إنفاقه في الطاعة، فيخيب من الانتفاع به يوم الحاجة إليه، وربما أنفقه وارثه في الطاعة فيفوز بثوابه. فإن قلت: هذا الحديث يدل على أن إنفاق المال في وجوه البر أفضل من تركه لوارثه، وهذا يعارض الحديث الآخر وهو قوله لسعد: \"إنك إن تذر ورثتك أغنياء خير من أن تتركهم عالة يتكففون الناس\" (^١).\nقيل: لا تعارض بينها، وإنما حضَّ الشارع سعدًا على أن يترك مالًا\n_________\n(^١) سلف برقم (١٢٩٥) كتاب الجنائز، باب رثى النبي - ﷺ - سعد بن خولة، ورواه مسلم (١٦٢٨) كتاب الوصية، باب الوصية بالثلث.","vol":"29","page":440},{"text":"لورثته؛ لأن سعدًا أراد أن يتصدق بماله كله في مرضه، وكان وارثه ابنته، والبنت لا طاقة لها على الكسب، فأمره أن يتصدق منه بثلثه، ويكون باقيه لابنته وبيت المال. وله أجر في كل من يصل إليه من ماله شيء بعد موته.\nوحديث الباب إنما خاطب به أصحابه (في صحتهم) (^١)، ونبه به (من شح على ماله) (^٢)، ولم تشح نفسه بإنفاقه في وجوه البر أن ينفق منه في ذلك؛ لئلا يحصل وارثه عليه كاملًا موفرًا ويخيب هو من أجره، وليس الأمر فيه بصدقة المال كله، فيكون معارضًا لحديث سعد، بل حديث عبد الله مجمل، يفسره حديث سعد، يوضح ذلك ما ذكره أهل السير عن ابن شهاب: أن أبا لبابة قال: يا رسول الله، إن من توبتي أن أهجر دار قومي التي أصبت فيها الذنب وأنخلع من مالي كله صدقة إلى الله ورسوله، قال: \"يجزيك الثلث\"، فلم يأمره بصدقة ماله كله.\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: على شح على عامة. والمثبت من \"شرح ابن بطال\" ١٠/ ١٦٢.","vol":"29","page":441},{"text":"<span data-type='title' id=toc-3891>١٣ - باب المُكْثِرُونَ هُمُ المُقِلُّونَ</span>\nوَقَوْلُهُ تَعَالَى: ﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ﴾ إلى قوله ﴿مَا كَانُوا يَعْمَلُونَ﴾ [هود: ١٥ - ١٦].\n\n٦٤٤٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ، عَنْ زَيْدِ بْنِ وَهْبٍ، عَنْ أَبِي ذَرٍّ - ﵁ - قَالَ: خَرَجْتُ لَيْلَةً مِنَ اللَّيَالِي فَإِذَا رَسُولُ اللهِ - ﷺ - يَمْشِي وَحْدَهُ وَلَيْسَ مَعَهُ إِنْسَانٌ. قَالَ: فَظَنَنْتُ أَنَّهُ يَكْرَهُ أَنْ يَمْشِيَ مَعَهُ أَحَدٌ. قَالَ: فَجَعَلْتُ أَمْشِي فِي ظِلِّ الْقَمَرِ فَالْتَفَتَ، فَرَآنِي فَقَالَ: «مَنْ هَذَا؟». قُلْتُ: أَبُو ذَرٍّ، جَعَلَنِي اللهُ فِدَاءَكَ. قَالَ: «يَا أَبَا ذَرٍّ تَعَالَهْ». قَالَ: فَمَشَيْتُ مَعَهُ سَاعَةً، فَقَالَ: «إِنَّ المُكْثِرِينَ هُمُ المُقِلُّونَ يَوْمَ الْقِيَامَةِ، إِلاَّ مَنْ أَعْطَاهُ اللهُ خَيْرًا، فَنَفَحَ فِيهِ يَمِينَهُ وَشِمَالَهُ وَبَيْنَ يَدَيْهِ وَوَرَاءَهُ، وَعَمِلَ فِيهِ خَيْرًا». قَالَ: فَمَشَيْتُ مَعَهُ سَاعَةً، فَقَالَ لِي: «اجْلِسْ هَا هُنَا». قَالَ: فَأَجْلَسَنِي فِي قَاعٍ حَوْلَهُ حِجَارَةٌ، فَقَالَ لِي: «اجْلِسْ هَا هُنَا حَتَّى أَرْجِعَ إِلَيْكَ». قَالَ: فَانْطَلَقَ فِي الْحَرَّةِ حَتَّى لَا أَرَاهُ، فَلَبِثَ عَنِّي فَأَطَالَ اللُّبْثَ، ثُمَّ إِنِّي سَمِعْتُهُ وَهْوَ مُقْبِلٌ وَهْوَ يَقُول: «وَإِنْ سَرَقَ وَإِنْ زَنَى». قَالَ: فَلَمَّا جَاءَ لَمْ أَصْبِرْ حَتَّى قُلْتُ: يَا نَبِيَّ اللهِ، جَعَلَنِي اللهُ فِدَاءَكَ، مَنْ تُكَلِّمُ فِي جَانِبِ الحَرَّةِ؟ مَا سَمِعْتُ أَحَدًا يَرْجِعُ إِلَيْكَ شَيْئًا. قَالَ: «ذَلِكَ جِبْرِيلُ - ﵇ - عَرَضَ لِي فِي جَانِبِ الحَرَّةِ، قَالَ: بَشِّرْ أُمَّتَكَ أَنَّهُ مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّةَ، قُلْتُ: يَا جِبْرِيلُ وَإِنْ سَرَقَ وَإِنْ زَنَى؟! قَالَ: نَعَمْ. قَالَ: قُلْتُ: وَإِنْ سَرَقَ وَإِنْ زَنَى؟! \"قَالَ: نَعَمْ، وَإِنْ شَرِبَ الْخَمْرَ».\nقَالَ النَّضْرُ: أَخْبَرَنَا شُعْبَةُ، وَحَدَّثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ وَالأَعْمَشُ وَعَبْدُ العَزِيزِ بْنُ رُفَيْعٍ، حَدَّثَنَا زَيْدُ بْنُ وَهْبٍ بِهَذَا. قَالَ أَبُو عَبْدِ اللهِ: حَدِيثُ أَبِي صَالِحٍ، عَنْ أَبِي الدَّرْدَاءِ مُرْسَلٌ لَا يَصِحُّ، إِنَّمَا أَرَدْنَا لِلْمَعْرِفَةِ، وَالصَّحِيحُ حَدِيثُ أَبِي ذَرٍّ. قِيلَ لأَبِي عَبْدِ اللهِ: حَدِيثُ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي الدَّرْدَاءِ؟ قَالَ: مُرْسَلٌ أَيْضًا لَا يَصِحُّ، وَالصَّحِيحُ حَدِيثُ أَبِي ذَرٍّ. وَقَالَ: اضْرِبُوا عَلَى حَدِيثِ أَبِي الدَّرْدَاءِ هَذَا. إِذَا مَاتَ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. عِنْدَ الْمَوْتِ. [انظر: ١٢٣٧ - مسلم: ٩٤ سيأتي بعد ٩٩١ برقم (٣٣) - فتح: ١١/ ٢٦٠].","vol":"29","page":442},{"text":"ثم ذكر حديث زَيْدِ بْنِ وَهْبٍ، عَنْ أَبِي ذَرٍّ - ﵁ - قال: قال النبي - ﷺ -: \"إِنَّ المُكْثِرِينَ هُمُ المُقِلُّونَ يَوْمَ القِيَامَةِ، إِلَّا مَنْ أَعْطَاهُ اللهُ خَيْرًا، فَنَفَحَ فِيهِ يَمِينَهُ وَشِمَالَهُ وَبَيْنَ يَدَيْهِ وَوَرَاءَهُ، وَعَمِلَ فِيهِ خَيْرًا\" الحديث بطوله، وفي آخره: \"وَإِنْ زَنَى وَإِنْ سَرَقَ، وَإِنْ شَرِبَ الخَمْرَ\".\nثم قال: قَالَ النَّضْرُ: ثَنَا شُعْبَةُ، ثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ وَالأَعْمَشُ وَعَبْدُ العَزِيزِ بْنُ (رُفَيْعٍ) (^١)، ثَنَا زَيْدُ بْنُ وَهْبٍ بهذا. قَالَ أَبُو عَبْدِ اللهِ: حَدِيثُ أَبِي صَالِحٍ، عَنْ أَبِي الدَّرْدَاءِ مُرْسَلٌ لَا يَصِحُّ، إِنَّمَا أَرَدْنَا لِلْمَعْرِفَةِ، وَالصَّحِيحُ حَدِيثُ أَبِي ذَرٍّ. قِيلَ لأَبِي عَبْدِ اللهِ: حَدِيثُ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي الدَّرْدَاءِ؟ قَالَ: مُرْسَلٌ أَيْضًا لَا يَصِحُّ، وَالصَّحِيحُ حَدِيثُ أَبِي ذَرٍّ. وَقَالَ: اضْرِبُوا عَلَى حَدِيثِ أَبِي الدَّرْدَاءِ هذا. إِذَا مَاتَ قَالَ: لَا إله إِلَّا اللهُ. عِنْدَ المَوْتِ.\nالشرح:\nأما الآية فقال فيها سعيد بن جبير: من عمل عملًا يريد به غير الله جوزي عليه في الدنيا. (ومنه: قصة القارئ والمتصدق والمجاهد. وعن أنس: هم اليهود والنصارى إن أعطوا سائلًا أو وصلوا رحمًا عجل لهم جزاء ذلك بتوسعة في الرزق وصحة في البدن. وقيل: هم الذين جاهدوا من المنافقين مع رسول الله - ﷺ -، فأسهم لهم من الغنائم. وقال الضحاك: يعني: المشركين إذا عملوا عملًا جوزوا عليه في الدنيا) (^٢). وهذا أبين؛ لقوله تعالى: ﴿أُولَئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ﴾ [هود: ١٦] ونقله ابن بطال عن أهل التأويل، فقال عنهم: هي عامة في اللفظ خاصة\n_________\n(^١) في الأصل: زريع.\n(^٢) من (ص ٢).","vol":"29","page":443},{"text":"بالكفار بدليل هذِه الآية؛ وذكرها البخاري هنا لتحذير المؤمنين من مشابهة أفعال الكافرين في بيعهم الآخرة الباقية بزينة الحياة الدنيا الفانية، فيدخلون في معنى قوله: ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ﴾ الآية (^١) [الأحقاف: ٢٠].\n(و﴿نُوَفِّ﴾: نوصل إليهم أجور أعمالهم كاملة وافية من غير بخس، وهي ما يرزقون فيها من الصحة والرزق، وقرئ: (يوفِّ) بالياء على أن الفعل لله، وبالتاء على أن البناء للمفعول، ويوفي بالتخفيف وإثبات الياء؛ لأن الشرط وقع ماضيًا (^٢). وحبط في الآخرة ما صنعوه أو صنيعهم يعني: لم يكن لهم ثواب؛ لأنهم لا يريدون به الآخرة.\n﴿وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ﴾ أي: عملهم في نفسه باطلًا. وقرئ: (وبطل) على الفعل. وعن عاصم: (وباطلًا) قراءة بالنصب أي: باطل كانوا يعملون، ويجوز أن يكون بمعنى المصدر على وبطل بطلانًا ما كانوا يعملون (^٣).\nفصل) (^٤):\nوقوله: (وقال النضر، أنا شعبة ..) إلى آخره، قال الإسماعيلي: ليس في حديث شعبة قصة المكثرين والمقلين. إنما فيه قصة: من مات لا يشرك بالله شيئًا، والعجب من أبي عبد الله كيف أطلق فيه الكلام، ثم ساقه (من حديث) (^٥) الحسن: ثنا حميد -يعني:\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ١٦٣ - ١٦٤.\n(^٢) انظر: \"مختصر شواذ القرآن\" ص ٦٤.\n(^٣) المصدر السابق.\n(^٤) من (ص ٢).\n(^٥) من (ص ٢).","vol":"29","page":444},{"text":"ابن زنجويه- حدثنا النضر بن شُميل به: \"إن جبريل أتاني، فبشرني أن من مات لا يشرك بالله شيئًا دخل الجنة\" قلت: \"وإن زنا وإن سرق؟ \" قال: \"وإن زنا وإن سرق\".\nقال سليمان: وإنما يروى هذا الحديث عن أبي الدرداء، قال: أما أنا فإنما سمعته من أبي ذر أخبرنيه يحيى بن محمد الجياني، ثنا عبد الله بن معاذ، ثنا أبي، ثنا (شعبة) (^١)، عن حبيب. وبلال والأعمش وعبد العزيز المكي سمعوا زيد بن وهب، عن أبي ذر عن رسول الله - ﷺ - الحديث، قال: ورواه أبو داود عن شعبة فذكرهم ولم يذكر بلالا ولم يزد على هذِه القصة. ثم ساق من حديث أبي داود: ثنا شعبة، عن بلال وهو ابن مرداس، ويقال: ابن معاذ، وتفرد بهذا الحديث عنه. ورواه شعبة أيضًا عن المعرور بن سويد سمع أبا ذر عن رسول الله - ﷺ - مثل قصة من مات لا يشرك بالله شيئًا ثم ساقه بإسناده.\nوقوله: (وقال أبو عبد الله: حديث أبي صالح ..) إلى آخره، وقد أخرجه النسائي بإسناد صحيح من حديث ابن إسحاق عن عيسى بن مالك، عن زيد، عن أبي الدرداء (^٢).\nولما ذكر الدارقطني رواية الحسن وعيسى مع رواية من رواه عن أبي ذر قال: يشبه أن يكون القولان صحيحين (^٣).\nوقوله: (وحديث عطاء بن يسار مرسل)، قد أخرجه الطبراني بإسناد جيد مصرحًا بسماعه منه: أخبرني أبو الدرداء أنه - ﵇ - قال .. فذكره، ثم ساقه من حديث محمد بن سعد بن مالك، عن أبي الدرداء قال رسول الله\n_________\n(^١) في الأصل: شعيب. والمثبت من (ص ٢).\n(^٢) \"السنن الكبرى\" للنسائي ٦/ ٢٧٦ (١٠٩٦٤).\n(^٣) \"علل الدارقطني\" ٦/ ٢٤٠.","vol":"29","page":445},{"text":"- ﷺ - .. فذكره. وأخرجه أبي محمد بن سعد، وأحذرته أن يكون ابن أبي وقاص.\nقال: وثنا معاذ بن المثنى، ثنا ابن المديني، ثنا يحيى بن سعيد القطان، عن نعيم بن حكيم، عن أبي مريم، عن أبي الدرداء أظنه مرفوعًا .. فذكره. وهذا إسناد جيد، وأخرجه من حديث عمران (^١) بن داود عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، عن أبي الدرداء. ومن حديث بقية، عن صفوان بن عمرو قال: حدثني عبد الرحمن بن جبير بن نفير وشريح بن عبيد، عن عمرو بن الأسود، عن أبي الدرداء.\nوذكر الدارقطني في حديث الأعمش، عن زيد بن وهب عنه: إن صحت فهي تقدح في صحته، وهي رواية حرير بن حازم عن الأعمش فقال رجل: عن (زيد) (^٢) بن وهب عن أبي ذر (^٣).\nفصل:\nهذا الحديث يدل على أن كثرة المال يؤول بصاحبه إلى الإقلال من الحسنات يوم القيامة إذا لم ينفقه في طاعة الله، فإن أنفقه فيها كان غنيًّا من الحسنات يوم القيامة.\nفصل:\nقد احتج به من فضل الغنى على الفقر؛ لأنه استثنى فيه من المكثرين من نفع بالمال عن يمينه وشماله وبين يديه، وقد اختلف في هذِه المسألة، وسيأتي في باب: من فضل الفقر بعد.\n_________\n(^١) في الأصل: (عمار).\n(^٢) مكررة في الأصل.\n(^٣) \"علل الدارقطني\" ٦/ ٢٤٠ - ٢٤١.","vol":"29","page":446},{"text":"فصل:\nوأبو ذر: اسمه جندب بن جنادة. وأبو الدرداء: عويمر.\nفصل:\nقوله: (\"يا أبا ذر تعال\"). وروي: \"تعاله\" أي: جئ، وألحق الهاء ليقف على ساكن؛ لأن العرب لا تقف بمتحرك، وإذا وقف على (اللام) (^١) جمع بين ساكنين، قاله الداودي.\nومعنى (نفح) بالحاء المهملة: أعطى منه، وصرفه في وجوه البر، قال صاحب \"الأفعال\": نفح بالعطاء: أعطى، والله نفاح بالخيرات (^٢).\nولصاحب \"العين\": نفح بالمال والسيف، ونفحات المعروف: دفعه. ونفحت الدابة: رمت بحافرها الأرض (^٣).\nوقوله: (ووراءه) قيل: معناه: يوصي فيه ويبقيه لوارثه أو حبس يحبسه، والحرة: أرض بركتها حجارة سود كأنها أحرقت بالنار، قاله الجوهري وابن فارس (^٤)، وعبارة ابن الأعرابي: هي حجارة سود بين جبلين. والقاع: المستوي من الأرض.\nوقوله: (\"وإن زنا وإن سرق\") تمثيل يحتمل معنيين: أحدهما: أن هذه الأمة يغفر لجميعها، والثاني: يدخل الجنة من عوقب ببعض ذنوبه فأدخل النار وأخرج منها بإيمانه، وإن عوفوا جميعًا كان (الذي) (^٥) جاء فيهم الخبر أنهم يخرجون من النار المؤمنين غير هذِه الأمة.\n_________\n(^١) في الأصل: الأمر. والمثبت من (ص ٢).\n(^٢) \"الأفعال\" لابن القوطية ص ٢٥٩.\n(^٣) \"العين\" ٣/ ٢٤٩، مادة: (نفح).\n(^٤) \"الصحاح\" ٢/ ٦٢٦، \"مجمل اللغة\" ١/ ٢١١.\n(^٥) في الأصل: (الذي). والسياق يقتضي الذين.","vol":"29","page":447},{"text":"<span data-type='title' id=toc-3892>١٤ - باب قَوْلِ النَّبِيِّ - ﷺ - «مَا أُحِبُّ أَنَّ لِي أُحُدًا ذَهَبًا»</span>\n٦٤٤٤ - حَدَّثَنَا الْحَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنِ الأَعْمَشِ، عَنْ زَيْدِ بْنِ وَهْبٍ قَالَ: قَالَ أَبُو ذَرٍّ: كُنْتُ أَمْشِي مَعَ النَّبِيِّ - ﷺ - فِي حَرَّةِ الْمَدِينَةِ فَاسْتَقْبَلَنَا أُحُدٌ فَقَالَ: «يَا أَبَا ذَرٍّ». قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: «مَا يَسُرُّنِي أَنَّ عِنْدِي مِثْلَ أُحُدٍ هَذَا ذَهَبًا تَمْضِي عَلَيَّ ثَالِثَةٌ وَعِنْدِي مِنْهُ دِينَارٌ، إِلاَّ شَيْئًا أُرْصِدُهُ لِدَيْنٍ، إِلاَّ أَنْ أَقُولَ بِهِ فِي عِبَادِ اللهِ هَكَذَا وَهَكَذَا وَهَكَذَا». عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ وَمِنْ خَلْفِهِ. ثُمَّ مَشَى فَقَالَ: «إِنَّ الأَكْثَرِينَ هُمُ الأَقَلُّونَ يَوْمَ الْقِيَامَةِ إِلاَّ مَنْ قَالَ هَكَذَا وَهَكَذَا وَهَكَذَا -عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ وَمِنْ خَلْفِهِ- وَقَلِيلٌ مَا هُمْ». ثُمَّ قَالَ لِي: «مَكَانَكَ لَا تَبْرَحْ حَتَّى آتِيَكَ». ثُمَّ انْطَلَقَ فِي سَوَادِ اللَّيْلِ حَتَّى تَوَارَى، فَسَمِعْتُ صَوْتًا قَدِ ارْتَفَعَ، فَتَخَوَّفْتُ أَنْ يَكُونَ قَدْ عَرَضَ لِلنَّبِيِّ - ﷺ -، فَأَرَدْتُ أَنْ آتِيَهُ فَذَكَرْتُ قَوْلَهُ لِي: «لَا تَبْرَحْ حَتَّى آتِيَكَ» فَلَمْ أَبْرَحْ حَتَّى أَتَانِي، قُلْتُ: يَا رَسُولَ اللهِ، لَقَدْ سَمِعْتُ صَوْتًا تَخَوَّفْتُ، فَذَكَرْتُ لَهُ. فَقَالَ: «وَهَلْ سَمِعْتَهُ؟». قُلْتُ: نَعَمْ. قَالَ: «ذَاكَ جِبْرِيلُ أَتَانِي فَقَالَ: مَنْ مَاتَ مِنْ أُمَّتِكَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّةَ». قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟! قَالَ: «وَإِنْ زَنَى وَإِنْ سَرَقَ». [انظر: ١٢٣٧ - مسلم: ٩٤ - فتح: ١١/ ٢٦٣].\n\n٦٤٤٥ - حَدَّثَنِي أَحْمَدُ بْنُ شَبِيبٍ، حَدَّثَنَا أَبِي، عَنْ يُونُسَ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ قَالَ أَبُو هُرَيْرَةَ - ﵁ -، قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ كَانَ لِي مِثْلُ أُحُدٍ ذَهَبًا لَسَرَّنِي أَنْ لَا تَمُرَّ عَلَيَّ ثَلَاثُ لَيَالٍ وَعِنْدِي مِنْهُ شَيْءٌ، إِلاَّ شَيْئًا أُرْصِدُهُ لِدَيْنٍ». [انظر: ٢٣٨٩ - مسلم: ٩٩١ - فتح: ١١/ ٢٦٤].\nذكر فيه حديث أبي ذَرٍّ: قال - ﵇ -: \"مَا أُحِبُّ أَنَّ عِنْدِي مِثْلَ أُحُدٍ ذَهَبًا، تَمْضِي عَلَيَّ ثَالِثَةٌ وَعِنْدِي مِنْهُ دِينَارٌ، إِلَّا شَيْءٌ أَرْصُدُهُ لِدَيْنٍ، إِلَّا أَنْ أَقُولَ بِهِ فِي عِبَادِ اللهِ هَكَذَا وَهَكَذَا وَهَكَذَا\". عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ وَمِنْ خَلْفِهِ. ثُمَّ قَالَ: \"إِنَّ الأَكْثَرِينَ هُمُ الأَقَلُّونَ يَوْمَ القِيَامَةِ .. \". الحديث بطوله.","vol":"29","page":448},{"text":"وَحَدَّثَنِي أَحْمَدُ بْنُ شَبِيبٍ، ثَنَا أَبِي، عَنْ يُونُسَ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ قَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْ كَانَ لِي مِثْلُ أُحُدٍ ذَهَبًا، لَسَرَّنِي أَنْ لَا تَمُرَّ عَلَيَّ ثَلَاثُ لَيَالٍ وَعِنْدِي مِنْهُ شَئ، إِلَّا شَيْئًا أَرْصُدُهُ لِدَيْنٍ عليَّ \".\nفي هذا الحديث: أن المؤمن لا ينبغي له أن يتمنى كثرة المال، إلا بشريطة أن يسلطه الله تعالى على إنفاقه في طاعته اقتداء بالشارع في ذلك.\nوفيه: أن المبادرة إلى الطاعة مطلوبة، وهي أفضل من التواني فيها.\nألا ترى أنه - ﵇ - لم يحب أن يبقى عنده من مقدار جبل أحد ذهبًا لو كان بعد ثلاث إلا دينار يرصده لدَين؟\nوفيه: أنه - ﵇ - كان يكون عليه الدين؛ لكثرة مواساته بقوته وقوت عياله وإيثاره على نفسه أهل الرضا والحاجة، والرضا بالتقلل والصبر على خشونة العيش، وهذِه سيرة الأنبياء والصالحين.\nوهذا كله يدل على أن فضل المال في إنفاقه في سبيل البر، لا في إمساكه وإدخاره.\nفصل:\nو(\"أرصده\") بضم الهمزة، قال الكسائي والأصمعي: أرصدت له: أعددت له ورصدته: ترقبته قال تعالى: ﴿وَإِرْصَادًا لِمَنْ حَارَبَ اللهَ وَرَسُولَهُ مِنْ قَبْلُ﴾ [التوبة: ١٠٧] أي: عدة.","vol":"29","page":449},{"text":"<span data-type='title' id=toc-3893>١٥ - باب الغِنَى غِنَى النَّفْسِ</span>\nوَقَوْلُه تَعَالَى: ﴿أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ (٥٥)﴾ إِلَى قَوْلِهِ تَعَالَى: ﴿هُمْ لَهَا عَامِلُونَ﴾ [المؤمنون: ٥٥ - ٦٣]. قَالَ ابن عُيَيْنَةَ: لَمْ يَعْمَلُوهَا، لَا بُدَّ أَنْ يَعْمَلُوهَا.\n\n٦٤٤٦ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا أَبُو حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ». [مسلم: ١٠٥١ - فتح: ١١/ ٢٧١].\nقلت: وافقه الحسن وزاد أنها أعمال رديئة. وعبارة مجاهد: لهم خطايا لا بد أن يعملوها (^١).\nقال قتادة: ورجع إلى أهل البر (فقال) (^٢): ﴿وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَلِكَ﴾ [المؤمنون: ٦٣] أي: سوى ما عددتم.\nقال البخاري: حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، ثَنَا أَبُو بَكْرٍ -هو ابن عياش السالف قريبا- ثَنَا أَبُو حَصِينٍ -هو عثمان بن عاصم وهو بفتح الحاء- عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيْسَ الغِنَى عَنْ كَثْرَةِ العَرَضِ، ولكن الغِنَى غِنَى النَّفْسِ\".\nالشرح:\nالآية نزلت في الكفار فليست بمعارضة لدعائه لأنس بكثرة المال والولد، والمعنى: أيحسبون أنما نمدهم به من مال وبنين مجازاة لهم وخيرًا؟ بل هو استدراج؛ ولذلك قال تعالى: ﴿بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَذَا﴾ [المؤمنون ٦٣] أي: في غطاء عن المعرفة أن الذي يمدهم به من مال استدراج لهم.\n_________\n(^١) رواه الطبري في \" تفسيره\" ٩/ ٢٢٧.\n(^٢) من (ص ٢).","vol":"29","page":450},{"text":"وقال بعض أهل التأويل في قوله: ﴿أَنَّمَا نُمِدُّهُمْ بِهِ﴾ هي الخيرات، فالمعنى: نسارع فيه، ثم أظهر فقال: ﴿فِي الْخَيْرَاتِ﴾ أي: نسارع لهم في الخيرات. والخبر محذوف، والمعنى: نسارع لهم به. وقيل: (أنه ما) (^١)، فالمعنى: نسارع لهم، وقرئ بالياء مضمومة وكسر الراء (^٢)، وهذا على حذف، أي: الإمداد ويسارع لهم به في الخيرات.\nوالمراد بالحديث: ليس حقيقة الغنى كثرة متاع الدنيا؛ لأن كثيرًا ممن وسع الله عليه في المال يكون فقير النفس لا يقنع بما أعطى فهو يجهد دائمًا في الزيادة ولا يبالي من أين يأتيه، فكأنه فقير من المال لشدة شرهه وحرصه على الجمع، وإنما حقيقة الغنى غنى النفس الذي استغنى صاحبه بالقليل وقنع به، ولم يحرص على الزيادة فيه، ولا ألح في الطلب، فكأنه غني واجد (^٣) أبدًا، وغنى النفس: هو باب الرضا بقضاء الله تعالى والتسليم لأمره، علما أن ما عند الله خير للأبرار. وفي قضائه لأوليائه الخيار.\nروى الحسن عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"ارض بما قسم لك تكن أشكر الناس\" (^٤).\n_________\n(^١) في (ص ٢): (أما).\n(^٢) انظر: \"مختصر شواذ القرآن\" لابن خالويه ص ١٠٠.\n(^٣) في الأصل: واجدًا والمثبت من (ص ٢)، وهو الصحيح.\n(^٤) رواه الترمذي (٢٣٠٥)، وأحمد ٢/ ٣١٠، بلفظ: \"تكن أغنى الناس\". قال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٨٠٨١): في إسناده ضعف، ولكنه يكون صحيحا لغيره.\nوقال الشيخ الألباني في \"صحيح الترغيب\" (٢٣٤٩، ٢٥٦٧): صحيح لغيره.","vol":"29","page":451},{"text":"فصل:\nالعَرض -بفتح الراء -: كل ما ينتفع به من متاعها وحطامها، وهو بالإسكان: الأمتعة التي يتجر فيها، قال الجوهري: العرض بالتحريك ما يعرض للإنسان من مرض ونحوه، وعرض الدنيا أيضًا: ما كان من مال قل أو كثر، يقال: الدنيا عرض حاضر، يأكل منها البر والفاجر (^١). وقال أبو عبد الملك: أتصل بي عن شيخ من شيوخ القيروان أنه قال: عرض -بتحريك الراء- الواحد من العروض، وهو خطأ؟ قال تعالى: ﴿يَأْخُذُونَ عَرَضَ هَذَا الْأَدْنَى﴾ الآية [الأعراف: ١٦٩]. ولا خلاف بين أهل اللغة في أنه ما يعرض فيه، وليس بواحد، قال: وهو بإسكان الراء: المتاع لكل شيء سوى الدنانير والدراهم، فإنها عين. وقال أبو عبيد: العروض: الأمتعة التي لا يدخلها كيل ولا وزن ولا تكون حيوانًا، ولا عقارًا.\nفصل:\nالغنى مقصور، وربما مده الشاعر اضطرارًا، وهو من الصوت ممدود، يقال: غنى غناء، والغناء -بالفتح والمد-: الكفاية.\n_________\n(^١) \"الصحاح\" ٣/ ١٠٨٣، مادة: (عرض).","vol":"29","page":452},{"text":"<span data-type='title' id=toc-3894>١٦ - باب فَضْلِ الفَقْرِ</span>\n٦٤٤٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ أَنَّهُ قَالَ: مَرَّ رَجُلٌ عَلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ لِرَجُلٍ عِنْدَهُ جَالِسٍ: «مَا رَأْيُكَ فِي هَذَا؟». فَقَالَ رَجُلٌ مِنْ أَشْرَافِ النَّاسِ، هَذَا وَاللهِ حَرِيٌّ إِنْ خَطَبَ أَنْ يُنْكَحَ، وَإِنْ شَفَعَ أَنْ يُشَفَّعَ. قَالَ: فَسَكَتَ رَسُولُ اللهِ - ﷺ - ثُمَّ مَرَّ رَجُلٌ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «مَا رَأْيُكَ فِي هَذَا؟». فَقَالَ: يَا رَسُولَ اللهِ، هَذَا رَجُلٌ مِنْ فُقَرَاءِ الْمُسْلِمِينَ، هَذَا حَرِيٌّ إِنْ خَطَبَ أَنْ لَا يُنْكَحَ، وَإِنْ شَفَعَ أَنْ لَا يُشَفَّعَ، وَإِنْ قَالَ أَنْ لَا يُسْمَعَ لِقَوْلِهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَذَا خَيْرٌ مِنْ مِلْءِ الأَرْضِ مِثْلَ هَذَا». [انظر: ٥٠٩١ - فتح: ١١/ ٢٧٣].\n\n٦٤٤٨ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا وَائِلٍ قَالَ: عُدْنَا خَبَّابًا فَقَالَ: هَاجَرْنَا مَعَ النَّبِيِّ - ﷺ - نُرِيدُ وَجْهَ اللهِ، فَوَقَعَ أَجْرُنَا عَلَى اللهِ، فَمِنَّا مَنْ مَضَى لَمْ يَأْخُذْ مِنْ أَجْرِهِ، مِنْهُمْ مُصْعَبُ بْنُ عُمَيْرٍ قُتِلَ يَوْمَ أُحُدٍ وَتَرَكَ نَمِرَةً، فَإِذَا غَطَّيْنَا رَأْسَهُ بَدَتْ رِجْلَاهُ، وَإِذَا غَطَّيْنَا رِجْلَيْهِ بَدَا رَأْسُهُ فَأَمَرَنَا النَّبِيُّ - ﷺ - أَنْ نُغَطِّيَ رَأْسَهُ، وَنَجْعَلَ عَلَى رِجْلَيْهِ مِنَ الإِذْخِرِ، وَمِنَّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ فَهْوَ يَهْدُبُهَا. [انظر: ١٢٧٦ - مسلم: ٩٤٠ - فتح: ١١/ ٢٧٣].\n\n٦٤٤٩ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا سَلْمُ بْنُ زَرِيرٍ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اطَّلَعْتُ فِي الْجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْفُقَرَاءَ، وَاطَّلَعْتُ فِي النَّارِ، فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ». [انظر: ٣٢٤١ - مسلم: ٢٧٣٨ - فتح: ١١/ ٢٧٣]. تَابَعَهُ أَيُّوبُ وَعَوْفٌ، وَقَالَ صَخْرٌ وَحَمَّادُ بْنُ نَجِيحٍ، عَنْ أَبِي رَجَاءٍ، عَنِ ابْنِ عَبَّاسٍ.\n\n٦٤٥٠ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: لَمْ يَأْكُلِ النَّبِيُّ - ﷺ - عَلَى خِوَانٍ حَتَّى مَاتَ، وَمَا أَكَلَ خُبْزًا مُرَقَّقًا حَتَّى مَاتَ. [انظر: ٥٣٨٦ - فتح: ١١/ ٢٧٣].","vol":"29","page":453},{"text":"٦٤٥١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: لَقَدْ تُوُفِّيَ النَّبِيُّ - ﷺ - وَمَا فِي رَفِّي مِنْ شَيْءٍ يَأْكُلُهُ ذُو كَبِدٍ، إِلاَّ شَطْرُ شَعِيرٍ فِي رَفٍّ لِي، فَأَكَلْتُ مِنْهُ حَتَّى طَالَ عَلَيَّ، فَكِلْتُهُ فَفَنِيَ. [انظر: ٣٠٩٧ - مسلم: ٢٩٧٣ - فتح: ١١/ ٢٧٤].\nذكر فيه أحاديث:\nأحدها:\nحديث سَهْلِ بْنِ سَعْدٍ: مَرَّ رَجُلٌ عَلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ لِرَجُلٍ عِنْدَهُ جَالِسٍ: \"مَا رَأْيُكَ فِي هذا؟ \". فَقَالَ رَجُلٌ مِنْ أَشْرَافِ النَّاسِ: هذا والله حَرِيٌّ إِنْ خَطَبَ أَنْ يُنْكَحَ، وقد سلف (^١).\nثانيها:\nحديث خباب: (هَاجَرْنَا) (^٢) مَعَ رسول الله - ﷺ - نُرِيدُ وَجْهَ اللهِ، فَوَقَعَ أَجْرُنَا عَلَى اللهِ .. الحديث، وسلف أيضًا (^٣).\nثالثها:\nحديث سَلْمِ بْنِ زَرِيرٍ، عَنْ أَبِي رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"اطَّلَعْتُ فِي الجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الفُقَرَاءَ، وَاطَّلعْتُ فِي النَّارِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ\".\nتَابَعَهُ أَيُّوبُ وَعَوْفٌ، وَقَالَ صَخْرٌ وَحَمَّادُ بْنُ نَجِيحٍ، عَنْ أَبِي رَجَاءٍ، عَنِ ابن عَبَّاسٍ.\n_________\n(^١) سلف برقم (٠٥٠٩١) كتاب: النكاح، باب: الأكفاء في الدين.\n(^٢) في هامش (ص ٢): لعله خرجنا.\n(^٣) سلف برقم (١٢٧٦) كتاب: الجنائز، باب: إذا لم يجد كفنا إلا ما يواري رأسه أو قدميه غطى به رأسه.","vol":"29","page":454},{"text":"رابعها:\nحديث أَنَسٍ - ﵁ - قَالَ: لَمْ يَأْكُلِ النَّبِيُّ - ﷺ - عَلَى خِوَانٍ حَتَّى مَاتَ، وَمَا أَكَلَ خُبْزًا مُرَقَّقًا حَتَّى مَاتَ.\nخامسها:\nحديث عائشة - ﵂ - قالت: لَقَدْ تُوُفِّيَ رسول الله - ﷺ - وَمَا فِي رَفِّي مِنْ شَيْءٍ يَأْكُلُهُ ذُوكَبِدٍ، إِلَّا شَطْرُ شَعِيرٍ فِي رَفٍّ لِي، فَأَكَلْتُ مِنْهُ حَتَّى طَالَ عَلَيَّ، فَكِلْتُهُ فَفَنِيَ.\nالشرح:\nظاهر هذِه الأحاديث فضل الفقر كما ترجم له، لكن اعترض عليه بأن الشارع إنما فضله باعتبار الأعمال، غير أن الغنى أعز، والفضل في الكفاف، وقد طال تنازع الناس في هذِه المسألة، وأفردت بالتأليف، فذهب قوم إلى تفضيل الفقر، وممن ألف فيه ابن الفخَّار. وذهب آخرون إلى تفضيل الغنى، وممن ألف فيه ابن قتيبة. واحتج من فضل الفقر بهذِه الآثار وغيرها.\nفمنها: حديث أنس في الترمذي -وقال: غريب-: أنه - ﵇ - كان يقول في دعائه: \"اللهم أحيني مسكينًا وأمتني مسكينًا واحشرني في زمرة المساكين\" (^١).\nوأخرجه الحاكم في \"مستدركه\" من حديث أبي سعيد، ثم قال: صحيح الإسناد (^٢).\n_________\n(^١) الترمذي (٢٣٥٢)، والحديث رواه ابن ماجه (٤١٢٦)، وصححه الألباني في \"الإرواء\" (٨٦١)، وفي \"الصحيحة\" (٣٠٨).\n(^٢) \"المستدرك\" ٤/ ٣٢١.","vol":"29","page":455},{"text":"ومنها: أنه - ﵇ - قال: \"اللهم من آمن بي وصدق ما جئت به فأقلل له من المال والولد\" (^١).\nومنها قوله - ﵇ -: \"إن الفقراء يدخلون الجنة قبل الأغنياء بخمسمائة عام، وأصحاب الجد محبوسون\" أخرجه الترمذي من حديث أبي هريرة، ثم قال: صحيح (^٢).\nواحتج من فضَّل الغنى بقوله - ﵇ -: \"إن المكثرين هم (الأقلون) (^٣) إلا من قال هكذا أو هكذا\" (^٤).\nوبقوله - ﵇ -: \"لا حسد إلا في اثنتين؛ رجل أتاه الله مالا فيسلطه الله على هلكته في الحق .. \" الحديث (^٥).\nوبقوله - ﵇ - لسعد: \"إنك إن تذر ورثتك أغنياء خير من أن تذرهم عالة يتكففون الناس\" (^٦).\nوقال لأبي لبابة: \"أمسك عنك بعض مالك، فإنه خير لك\" (^٧).\nوقال في معاوية: \"إنه صعلوك لا مال له\" (^٨).\n_________\n(^١) رواه ابن ماجه (٤١٣٣)، وانظر: \"الصحيحة\" (١٣٣٨).\n(^٢) الترمذي (٢٣٥٤).\n(^٣) في الأصل: (المقلون) والمثبت من (ص ٢).\n(^٤) سلف برقم (٦٤٤٤) كتاب: الرقاق، باب: قول النبي - ﷺ -: \"ما يسرني أن عندي مثل أحد ذهبا\".\n(^٥) سلف برقم (٧٣) كتاب: العلم، باب: الاغتباط في العلم والحكمة، ورواه مسلم (٨١٦) كتاب: صلاة المسافرين، باب: فضل من يقوم بالقرآن، ويعلمه وفضل من تعلم حكمة من فقه أو غيره فعمل بها وعلمها.\n(^٦) سبق تخريجه.\n(^٧) سبق تخريجه.\n(^٨) رواه مسلم (١٤٨٠) كتاب: الطلاق، باب: المطلقة ثلاثًا لا نفقة لها.","vol":"29","page":456},{"text":"ولم يكن - ﵇ - يذم حالة فيها الفضل.\nقال ابن بطال: وأحسن ما رأيت في هذِه المسألة ما قاله أحمد بن نصر الداودي قال: الفقر والغنى محنتان من الله، وبليتان يبلو بهما خيار عباده؛ ليبدي صبر الصابرين وطغيان البطرين، وإنما أشكل ذلك على غير الراسخين، فوضع قوم الكتب في تفضيل الغنى على الفقر، وعكس آخرون وأغفلوا الوجه الذي يجب الحض عليه والندب إليه.\nوأرجو لمن صحت نيته، وخلصت له طويته، وكانت لوجهه مقالته أن (يجازيه) (^١) الله على نيته ويعلمه، قال تعالى: ﴿وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً﴾ [الأنبياء: ٣٥] وقال: ﴿وَإِذَا أَنْعَمْنَا على الْإِنْسَانِ أَعْرَضَ﴾ الآية [الإسراء: ٨٣]. وقال: ﴿إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (١٩)﴾ الآية [المعارج: ١٩] وقال: ﴿فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ﴾ إلى قوله: ﴿أَهَانَنِ﴾ (^٢) [الفجر ١٥ - ١٦] وقال: ﴿وَلَوْ بَسَطَ اللهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ﴾ [الشورى: ٢٧] وقال: ﴿وَلَوْلَا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَجَعَلْنَا﴾ الآية [الزخرف: ٣٣] وقال: ﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى (٦) أَنْ رَآهُ اسْتَغْنَى (٧)﴾ [العلق: ٦ - ٧] وقال: ﴿وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (٨)﴾ [العاديات: ٨] يعني: لحب المال. وقال رسول الله - ﵇ -: \"ما الفقر أخشى عليكم ولكني أخاف أن تفتح الدنيا عليكم .. \" الحديث (^٣). وكان - ﵇ - يستعيذ من فتنة الفقر وفتنة الغنى، فدل هذا كله على أن ما فوق الكفاف محنة لا يسلم منها إلا من عصم، وقد قال - ﵇ -: \"ما قل وكفى خير مما كثر وألهى\" (^٤).\n_________\n(^١) في الأصل: يحيله. والمثبت من (ص ٢).\n(^٢) في الأصل: أهانني. والمثبت من (ص ٢).\n(^٣) سلف برقم (٣١٥٨)، وبرقم (٦٤٢٥)، ورواه مسلم (٢٩٦١).\n(^٤) رواه أحمد ٥/ ١٩٧، وصححه ابن حبان ٨/ ١٢١ (٣٣٢٩)، والحاكم ٢/ ٤٤٤.","vol":"29","page":457},{"text":"وقال عمر بن الخطاب - ﵁ - لما أتي بأموال كسرى: ما فتح الله هذا على قوم إلا سفكوا دماءهم، وقطعوا أرحامهم. وقال: اللهم إنا لا نستطيع إلا أن نفرح بما زينت لنا، اللهم إنك منعت هذا رسولك؛ إكرامًا له وفتحته علي لتبتليني به، اللهم سلطني على هلكته في الحق واعصمني من فتنته.\nفهذا كله يدل على فضل الكفاف لا فضل الفقر كما خيل لهم، بل الغنى والفقر بليتان كأن - ﵇ - يستعيذ من فتنتهما، ويدل على ذلك قوله تعالى: ﴿وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾ الآية. [الإسراء: ٢٩] وقال: ﴿وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا﴾ الآية. [الفرقان: ٦٧] وقال: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ إلى قوله: ﴿بِالْمَعْرُوفِ﴾ [النساء: ٥، ٦]، وقال: ﴿وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ﴾ الآية [النساء: ٩] وقال - ﵇ - لأبي لبابة وسعد ما سلف، وهذا من الغنى الذي لا يطغي، ولو كان كلما زاد كان أفضل لنهاه الشارع أن يوصي بشيء، ولقصرت أيدي الناس عن الصدقات، وعن الإنفاق في سبيل الله، وقال لعمرو بن العاصي: \"هل لك أن أبعثك في جيش يسلمك الله ويغنمك، وأرغب لك رغبة من المال؟ \" فقال: ما للمال كانت هجرتي، إنما كانت لله ولرسوله. فقال: \"نِعْمَ المال الصالح للرجل الصالح\" (^١). ولم يكن - ﵇ - ليحض أحدًا على ما ينقص حظه عند الله.\nفلا يجوز أن يقال: إن إحدى هاتين الخصلتين أفضل من الأخرى؛ لأنهما محنتان، وكأن قائل هذا يقول: إن ذهاب يد الإنسان أفضل عند\n_________\n(^١) رواه أحمد ٤/ ١٩٧، وصححه ابن حبان ٨/ ٦ (٣٢١٠).","vol":"29","page":458},{"text":"الله من ذهاب رجله، وإن ذهاب سمعه أفضل من ذهاب بصره، فليس ها هنا موضع للفضل، وإنما هي محن يبلو الله بها عباده؛ ليعلم الصابرين والشاكرين من غيرهم. ولم يأت في الحديث فيما علمت أنه - ﵇ - كان يدعو على نفسه بالفقر، ولا يدعو كذلك على أحد يريد به الخير، بل كان يدعو بالكفاف، ويستعيذ بالله من شر فتنة الفقر وفتنة الغنى، ولم يكن يدعو بالغنى إلا بشريطة يذكرها في دعائه.\nفأما ما روي عنه أنه كان يقول: \"اللهم أحيني مسكينًا .. \". الحديث فإن ثبت في النقل فمعناه: ألا يجاوز به الكفاف، أو يريد به الاستكانة إلى الله. يوضحه أنه ترك أموال بني النضير وسهمه من فدك وخيبر فغير جائز أن يظن به أن يدعو إلى الله ألا يكون بيده شيء، وهو يقدر على إزالته من يده بإنفاقه.\nوما روي عنه أنه قال: \"اللهم من آمن بي .. \" إلى آخره، فلا يصح في النقل ولا في الاعتبار، ولو كان إنما دعا بذلك في قلة المال وحدها، لكان محتملًا أن يدعو لهم بالكفاف، وأما دعاؤه في قلة الولد فكيف يدعو أن يقل المسلمون؟ وما يدفعه العيان (فمدفوع) (^١) عنه - ﵇ -، وأحاديثه لا تتناقض، كيف يذم معاوية ويأمر أبا لبابة وسعدًا أن يبقيا ما ذكر من المال؟ ويقول: إنه خير، ثم يخالف في ذلك، وقد ثبت أنه دعا لأنس بكثرة ماله وولده، وأن يبارك له فيما أعطيه، قال أنس: ولقد أحصت ابنتي أني قدمت من صلبي مقدم الحجاج البصرة مائة وبضعة وعشرين نسمة بدعوة رسول الله - ﷺكما سلف، وعاش بعد ذلك ستين سنة، وولد له.\n_________\n(^١) في الأصل: قد نزع. والمثبت من (ص ٢).","vol":"29","page":459},{"text":"فلم يدع له بكثرة المال إلا وقد قرن ذلك بقوله: \"وبارك له فيما أعطيته\" (^١).\nفإن قلت: فأي الرجلين أفضل المبتلى بالفقر أو بالغنى إذا صلحت حال كل واحد منهما؟ قيل: السؤال عن هذا لا يستقيم، إذ قد يكون لهذا أعمال سوى تلك المحنة يفضل بها صاحبه وللآخر كذلك، وقد يكون هذا الذي صلح حاله على (الفقر لا يصلح حاله على) (^٢) الغنى، ويصلح حال الآخر على الفقر والغنى.\nفإن قلت: فإن كان كل واحد يصلح حاله في الأمرين، وهما في غير ذلك من الأعمال متساويان قد أدى الفقير ما يجب عليه في فقره من الصبر والعفاف والرضا، وأدى الغني ما يجب عليه من الإنفاق والبذل والشكر والتواضع، فأي الرجلين أفضل؟ قيل: عِلْمُ هذا عند الله تعالى.\nفصل:\nوأما قوله: (\"وأصحاب الجد محبوسون\") فإنما يحبس لهذا أهل التفاخر والتكاثر: وأما من أدى حق الله في ماله، ولم يرد به التفاخر، وأرصد باقيه لحاجته إليه، فليس أولئك بأولى منه في السبق إلى شيء.\nويدل على هذا الحديث السالف: \"لا حسد إلا في اثنتين: رجل أتاه الله مالًا فسلطه على هلكته في الحق\". فيبين أنه لا شيء أرفع من هاتين الحالتين، وهو المبين عن الله (معنى) (^٣): ما أراد، ولو كان من هذِه\n_________\n(^١) سلف برقم (٦٣٤٤)، كتاب: الدعوات، باب: دعوة النبي - ﷺ - لخادمه بطول العمر ويكثر ماله.\n(^٢) من (ص ٢).\n(^٣) في الأصل جزئت الكلمة إلى كلمتين غير مقروءتين، وما أثبتناه من \"شرح ابن بطال\" ١٠/ ١٧٢.","vol":"29","page":460},{"text":"حاله مسبوقا في الآخرة لما حضَّ الشارع على أن يتنافس (^١) في عمله، ولحض أبا لبابة على الحالة التي يسبق بها إلى الجنة، ألا ترى قوله في حديث: \"الخيل لثلاثة: لرجل أجر، ولرجل ستر، وعلى رجل وزر، فالذي عليه وزر فرجل ربطها فخرًا ورياء ونواء لأهل الإسلام\" (^٢)، فهذا من المحبوسين للحساب. والأولان فهو كفافهما، غير أن آفات الغثى أكثر، والناجون من أهل الغنى أقل؛ إذ لا يكاد يسلم من آفاته إلا من عصمه الله؛ فلذلك عظمت منزلة المعصوم فيه؛ لأن الشيطان يسول فيه إما في الأخذ بغير حقه، أو الوضع في غير حقه، أو في منعه من حقه، أو في (التجبر) (^٣) والطغيان من أجله، أو في قلة الشكر عليه، أو المنافسة فيه إلا ما لا يبلغ صفته.\nفصل:\nقال المهلب: دخول الفقراء قبل الأغنياء بالمدة المذكورة ليس فيه تفضيل للفقر؛ لأن تقديم دخولها لا تستحق به فضيلة؛ ألا ترى أنه - ﵇ - أفضل البشر ولا يتقدم بالدخول (^٤) فيها حتى يشفع في أمته، وكذلك صالح المؤمنين يشفعون في قوم دونهم في الدرجة، وإنما ينظر يوم القيامة بين الناس فيتقدم الأقل حسابًا فالأقل. فلذلك قدمت الفقراء؛ لأنه لا غلبة عليهم في حساب الأموال، فيدخلون الجنة قبل الأغنياء، ثم يحاسب أصحاب الأموال فيدخلون الجنة، وينالون فيها من\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٢٨٦٠) كتاب: الجهاد والسير، باب: الخيل لثلاثة.\n(^٣) في الأصل: الفخر. والمثبت من (ص ٢).\n(^٤) ورد بهامش الأصل: هذا الكلام فيه نظر، ومع ذلك هو أول من يقرع باب الجنة، والله أعلم.","vol":"29","page":461},{"text":"الدرجات ما قد لا يبلغهم الفقر.\nفصل:\nوكذلك ليس قوله: \"اطلعت في الجنة فرأيت أكثر أهلها الفقراء\" لا يوجب فضل الفقير، وإنما معناه أن الفقراء في الدنيا أكثر من الأغنياء فأخبر عن ذلك، كما تقول: أكثر أهل الدنيا الفقراء. لا من جهة التفضيل، وإنما هو إخبار عن الحال، وليس الفقر أدخلهم الجنة، إنما دخلوا بصلاحهم مع الفقر، أرأيت الفقير إذا لم يكن صالحًا فلا فضل له في الفقر.\nفصل:\nوحديث سهل لا يخلو أن يكون فضل الفقير عليهم لفقره أو لفضله، فإن كان الثاني فلا حجة فيه لهم، وإن كان الأول فكان ينبغي أن يشترط في ملء الأرض مثله لا فقير لهم، ولا دلالة في الحديث على تفضيله عليه مع جهة فقره؛ لأنا نجد الفقير إذا لم يكن صالحًا، فكل غني صالح خير منه.\nفصل:\nفي حديث خباب أن هجرتهم لم تكن لدنيا يصيبونها ولا نعمة يستعجلونها، وإنما كانت لله؛ ليثيبهم عليها في الآخرة بالجنة والنجاة من النار، فمن قتل منهم قبل أن يفتح الله عليهم البلاد قالوا: مَرَّ ولم يأخذ من أجره شيئًا في الدنيا، وكان أجره في الآخرة موفرًا له، وكان الذي بقي منهم حتى فتح الله عليهم الدنيا ونالوا من الطيبات خشوا أن يكون عجل لهم أجر طاعتهم وهجرتهم في الدنيا بما نالوا فيها من النعيم؛ إذ كانوا على نعيم الآخرة أحرص.","vol":"29","page":462},{"text":"فصل:\nوتركه - ﵇ - الأكل على الخوان وأكل المرقق، فإنما فعل ذلك؛ لأنه رفع الطيبات للحياة الدائمة في الآخرة، ولم يرض أن يستعجل في الدنيا الفانية شيئًا منها، أخذًا منه بأفضل الدارين، وكان قد خيره الله بين أن يكون نبيًّا عبدًا أو نبيًّا ملكًا، فاختار عبدًا (^١)، فلزمه أن يفي لله بما اختاره. والمال إنما يرغب فيه مع مقارنة الدين، ليستعان به على الآخرة، والشارع مغفور له، فلم يحتج إلى المال من هذا الوجوه، وكان ضمن الله له رزقه بقوله: ﴿نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى﴾ [طه: ١٣٢]\nفصل:\nوقول عائشة - ﵂ -: (لقد توفي رسول الله - ﷺ - ..) إلى آخره. هو في معنى حديث أنس - ﵁ - الذي قبله من الأخذ بالاقتصاد وبما يسد الجوعة.\nوفيه: بركة الشارع، وأن الطعام المكيل يكون فناؤه معلومًا للعلم بكيله، وأن الطعام غير المكيل فيه البركة؛ لأنه غير معلوم مقداره (^٢).\n(والرف: شبه الطاق، والجمع رفوف، قاله في \"الصحاح\" (^٣). وقال في \"المطالع\": الرف خشب يرفع عن الأرض في البيت يرفأ إليه ما يراد حفظه، وهو الرفوف أيضًا) (^٤).\nفصل:\nقد أسلفنا أن ابن قتيبة صنف في تفضيل الغنى على الفقر، وأتى على ذلك بأخبار لا تثبت أسانيدها ولا تصح مرسلاتها، ثم أولها\n_________\n(^١) تقدم تخريجه.\n(^٢) انتهى من \"شرح ابن بطال\" ١٠/ ١٦٨: ١٧٤.\n(^٣) \"الصحاح\" ٤/ ١٣٦٦، مادة: (رفف).\n(^٤) من (ص ٢).","vol":"29","page":463},{"text":"بتوهمه أن ذلك تأويلها، ولو صحت لكان تأويلها غير تأويله، بل لا يصح تأويله أصلًا.\nثم أتى بأشعار احتج بها على الشريعة، ثم بحكايات وأوصاف ليست بحجج ولا دلائل؛ بل هي خطب وتواريخ ومحن، فلسنا نقول: أن الغنى مكروه؛ بل هو مباح، وإنما الكلام في الأفضل، فمما قاله: زعم أنه - ﵇ - روي عنه -بغير سند ولا إمام- أنه تعوذ من الفقر، ثم فسر ذلك بأنه لا يجوز أن يكون فقر النفس، وإنما هو فقر المال، وادعى أن له على ذلك شواهد كثيرة: منها:\nأنه كان يقول في دعائه: \"اللهم إني أعوذ بك من غنى يبطر وفقر مرب أو ملب\". وهو الملاصق بالأرض.\nوكذلك قوله: \"لا غنى يطغي ولا فقر ينسي\" وفسره فقال: دعا بالتوسط في الحد، فتدبروا قوله.\nهذا تأويله، فما أبعده مما قاله واعتقده، وحسب أن هذا له دليلٌ، وهو عليه حجة؛ وذلك أنه ذكر حديثًا لا يعرف، وقصد إلى الشواذ ثم جعله حجة في تفضيل الغنى، ولو صح ما كان في مثل هذا الغنى، ولا في مثل هذا الفقر، وكلاهما مرديان؛ لأن الغني المبطر قد عصى الله به، والفقير المنسي قد نسي الله فعصاه، قال تعالى: ﴿نَسُوا اللهَ فَنَسِيَهُمْ﴾ [التوبة: ٦٧] وإنما الكلام في الغنى الذي لا يبطر، والفقر الذي لا ينسي. فمن قال مثل قوله هذا: هل مَرَّ به من إنعام النظر مثقال ذرة؟!:\nثم فسره أيضًا بأن الفقر الذي استعاذ منه إنما هو فقر المال دون فقر النفس برواية وبغير رواية، والأولى على ظاهر الحديث أن يكون استعاذ من فقر النفس دون المال بدلالة الحديث الثابت:","vol":"29","page":464},{"text":"\"ولكن الغنى غنى النفس\" (^١).\nواحتج أيضًا بحديث مرسل لا تثبت به حجة، أنَّ الحسن قال: أنه - ﵇ - قال: \"كاد الفقر أن يكون كفرًا\". وهو غير صحيح، ولو صح لكان تأويله سترًا من النار: لأن معنى كفرت الشيء: سترته، ولو قلنا بتأويله للزم منه الفقر في الدنيا، ودخول النار في الآخرة لكفره. ويدل على أن الفقر أفضل قول عمر في غزوة نهاوند إذ جيء بمالها فصب في المسجد: ما فتح الله هذا على قوم إلا سفكوا عليه دماءهم، وقطعوا أرحامهم. فهل سَفَك الناس دماءهم، وقطعوا أرحامهم على الفقر؟! فكيف يكون المال أفضل على هذا من الفقر، وهو ذريعة إلى قطع الأرحام؟ فإن احتج متوهم بعيد الفهم بقول الله تعالى: ﴿تَرَكَ خَيْرًا﴾ [البقرة: ١٨٠] يعني: مالا؛ قلنا: قد قال أيضًا: ﴿وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (٨)﴾ [العاديات: ٨] يعني: المال، فقد عاب محبته مع تسميته خيرًا، وعابه أيضًا في آية أخرى، فقال: ﴿فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ﴾ الآية [الفجر: ١٥].\nواحتج أيضًا بقول الشاعر:\nليس من مات فاستراح بميت … إنما الميتُ ميت الأحياء\nويرده أنه تعالى قال: ﴿أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ﴾ [الأنعام: ١٢٢] قيل: كان كافرًا فأحييناه بالإسلام، أو ضالًا فهديناه كما قال مجاهد. ولم يقل أحد أن ذلك في الفقر من المال.\nقال ابن قتيبة: قبض الله نبينا موسرًا إنما قال عليه، فتأول بذلك أنه لم يكن دعاؤه إذ استعاذ (من الفقر) (^٢) إلا فقر المال.\n_________\n(^١) سلف برقم (٦٤٤٦) كتاب: الرقاق، باب: الغنى غنى النفس.\n(^٢) من (ص ٢).","vol":"29","page":465},{"text":"وقد قال تعالى: ﴿وَوَجَدَكَ عَائِلًا فَأَغْنَى (٨)﴾ [الضحى: ٨] فالعائل: الفقير.\nقال البخاري: عائلًا: ذو عيال (^١) خلاف قول ابن قتيبة وهو أوفق.\nويقال لابن قتيبة: لو أمعنت النظر لما احتججت بمثل هذا، لأن سورة الضحى مكية، والغنى قد يكون غنى النفس، ويكون من المال كما تقدم عنه، وإنما قال: (فأغنى) ولم يقل: سأغنيك؛ لأن فدك والنضير وخيبر كان فتحها بعد هذِه السورة بسنين، وقال عمر: إن الله خص رسوله في هذا المال بشيء لم يعطه أحدًا غيره (^٢)، فإذا كان مخصوصًا بشهادة عمر، فكيف يجوز أن يكون لمن لم يخص بمثل هذا الخصوص؟!\nوقد روى أبو هريرة - ﵁ -: أن رسول الله - ﷺ - قال: \"اللهم اجعل رزق آل محمد قوتًا\" كما سيأتي (^٣).\nفإن قلت: إن الغنى أفضل؛ لقوله تعالى: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ﴾ [الأنفال: ٦٠] والخيل لا يقوم إلا بالغنى.\nقيل له: هذِه حال ضرورة إلى الغنى في هذِه الحال، وإذا دعت الضرورة إلى الغنى في حال يجوز أن يكون الغنى أفضل، كما أن الصلاة على هيئتها هو الغرض الذي لا يجوز غيره، وإذا دعت ضرورة الخوف إلى القصر من هيئتها في تلك الحال لم يجز على الإطلاق؛ إلا أن تكون تلك الصلاة في تلك الهيئة من القصر أفضل،\n_________\n(^١) سلف في كتاب: التفسير، سورة الضحى.\n(^٢) سلف برقم (٤٠٣٣) كتاب: المغازي، باب: حديث بني النضير.\n(^٣) سيأتي برقم (٦٤٦٠) كتاب: الرقاق، باب: كيف كان عيش النبي - ﷺ - وأصحابه ..","vol":"29","page":466},{"text":"بل الصلاة على هيئتها من التمام هو الواجب، فكما لم يغير حال الخوف من جواز قصر الصلاة من فرض تأديتها على هيئتها في غير الخوف، كذلك لا تغير الضرورة إلى الغنى في حال الجهاد أنَّ الفقر أفضل من الغنى.\nألا ترى أنه - ﵇ - كان يجعل ما أفاء الله عليه بعد نفقته في الكراع والسلاح وما يحتاج الجهاد إليه؛ فإن قيل: إنما نقاتل العدو بالغنى، وهو المال. قيل: ليس كذلك؛ لأن الله تعالى قال: ﴿إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا﴾ إلى قوله: ﴿مَعَ الصَّابِرِينَ﴾ [الأنفال: ٤٥ - ٤٦] فقد نفى أن يكون المال من صفة القتال، وقال تعالى: ﴿أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ﴾ [البقرة: ٢٤٧]، وقال هرقل لأبي سفيان إذا سأله عن سيدنا رسول الله - ﷺ -: أشراف الناس اتبعوه أم ضعفاؤهم؟ فذكر أن ضعفاءهم اتبعوه، فقال: هم أتباع الرسل (^١). فقد أعلمك أن الضعفاء أتباع الرسل، وهم الذين قاتلوا الكفار.\nوقال أبو أمامة الباهلي: لقد فتح الفتوح أقوام ما كانت حلية سيوفهم الذهب والفضة إلا العلابي والآنك والحديد (^٢).\nفصل:\nالمختار عندنا: أن الغني الشاكر أفضل من الفقير الصابر؛ لأن الغنى هي الحالة التي توفي عليها الشارع، وهي أكمل الحالات.\nوقد سئل سيدي أبو علي الدقاق: أيهما أفضل الغنى أو الفقر؟ فقال: الغنى؛ لأنه وصف الحق، والفقر وصف الخلق، ووصف\n_________\n(^١) سلف برقم (٧) كتاب: بدء الوحي، ورواه مسلم (١٧٧٣) كتاب: الجهاد والسير، باب كتاب النبي - ﷺ - إلى هرقل يدعوه إلى الإسلام.\n(^٢) رواه ابن أبي شيبة ٤/ ٢٢٥ (١٩٤٥٤).","vol":"29","page":467},{"text":"الحق أفضل من وصف الخلق، وما أحسن هذا، وأما الكفاف فهي الدرجة الرفيعة؛ لأنه - ﵇ - لا يَسأل إلا أفضل الأحوال.\nوفي ابن ماجه من حديث أنس مرفوعًا: \"ما من غني ولا فقير إلا وَدَّ يوم القيامة أنه أوتي قوتًا\" (^١).\nقال القرطبي: فعلى هذا أهل الكفاف هم -إن شاء الله- صدر كتيبة الفقراء الداخلين قبل الأغنياء بخمسمائة عام؛ لأنهم وسطهم، والوسط: العدل (^٢)؛ قال تعالى: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ [البقرة: ١٤٣].\nفصل:\nمعنى (حَرِيٌّ) في حديث سهل: حقيق.\nوالنمرة: في حديث خباب: بردة يلبسها الإماء، أو إزار من صوف مخطط، وقال الجوهري: بردة من صوف يلبسها الأعراب (^٣)، وقال ابن فارس: كساء ملون (^٤).\nوالإذْخِر: نبت ريحه طيب، وهو جمع، والواحدة: إذْخِرة (^٥).\nومعنى (أينعت): أدركت، وكذلك ينع.\nقال القزاز: وأينع أكثر من ينع.\n(وَيهْدبُهَا): بضم الدال وكسرها أي: يجنيها.\nوالخوان: بضم الخاء وكسرها: المائدة المعدة لذلك، ويقال فيه أيضًا: الأخوان.\n_________\n(^١) ابن ماجه (٤١٤٠)، وضعفه الألباني في \"الضعيفة\" (٤٨٦٩).\n(^٢) \"المفهم\" ٧/ ١٣١ - ١٣٢.\n(^٣) \"الصحاح\" ٢/ ٨٣٨، مادة: (نمر).\n(^٤) \"مجمل اللغة\" ٢/ ٨٨٥، مادة: (نمر).\n(^٥) \"الصحاح\" ٢/ ٦٦٣، مادة: (ذخر).","vol":"29","page":468},{"text":"فصل:\nقوله: (تابعه أيوب وعوف. وقال صخر وحماد بن نجيح: عن أبي رجاء عن ابن عباس)، أما متابعة أيوب فأخرجها النسائي عن بشر بن هلال، عن عمران بن موسى، عن عبد الوارث، عن أبي أيوب، عن أبي رجاء، عن عمران (^١).\nوأما متابعة عوف، فذكرها في النكاح عن عثمان بن الهيثم. ثنا عوف، عن أبي رجاء (^٢).\nوقال أبو مسعود الدمشقي: إنما رواه عن أيوب -كما قاله البخاري- عبدُ الوارث، وسائر أصحاب أيوب يقولون: عن أيوب، عن أبي رجاء، عن ابن عباس.\nوقد رواه أبو الأشهب وابن أبي عروبة وابن علية والثقفي وعاصم بن هلال وجماعة؛ عن أيوب، عن أبي رجاء، عن ابن عباس.\nقلت: رواه النسائي عنه عن أبي رجاء، عن عمران، وأخرجه الترمذي عن ابن بشار، عن ابن أبي عدي وغندر وعبد الوهاب؛ عن عوف، عن أبي رجاء، ثم قال: حسن صحيح.\nقال: وهكذا يقول عوف، عن أبي رجاء، عن عمران.\nوكذا روى غيره. ويقول أيوب: عن أبي رجاء عن ابن عباس، وكلا الإسنادين ليس فيهما مقال، ويحتمل أن يكون أبو رجاء سمعه منهما (^٣).\n_________\n(^١) \"السنن الكبرى\" للنسائي ٥/ ٣٩٨ - ٣٩٩ (٩٢٦٠).\n(^٢) السابق (٩٢٥٩).\n(^٣) الترمذي (٢٦٠٣).","vol":"29","page":469},{"text":"ومتابعة صخر أخرجها النسائي عن يحيى بن مخلد المقسمي، ثنا المعافى بن عمران عن صخر بن جويرية، عن أبي رجاء (^١).\nومتابعة حماد بن نجيح أخرجها النسائي أيضًا عن محمد بن معمر البحراني، ثنا عثمان بن عمر، عن حماد بن نجيح، عن أبي رجاء (^٢)\n_________\n(^١) \"السنن الكبرى\" للنسائي ٥/ ٣٣٩، (٩٢٦٣).\n(^٢) السابق (٩٢٦٤).","vol":"29","page":470},{"text":"<span data-type='title' id=toc-3895>١٧ - باب كَيْفَ كَانَ عَيْشُ النَّبِيِّ - ﷺ - وَأَصْحَابِهِ، وَتَخَلِّيهِمْ مِنَ الدُّنْيَا</span>\n٦٤٥٢ - حَدَّثَنِي أَبُو نُعَيْمٍ بِنَحْوٍ مِنْ نِصْفِ هَذَا الْحَدِيثِ، حَدَّثَنَا عُمَرُ بْنُ ذَرٍّ حَدَّثَنَا مُجَاهِدٌ، أَنَّ أَبَا هُرَيْرَةَ كَانَ يَقُولُ: آللَّهِ الَّذِي لَا إِلَهَ إِلاَّ هُوَ، إِنْ كُنْتُ لأَعْتَمِدُ بِكَبِدِي عَلَى الأَرْضِ مِنَ الْجُوعِ، وَإِنْ كُنْتُ لأَشُدُّ الْحَجَرَ عَلَى بَطْنِي مِنَ الْجُوعِ، وَلَقَدْ قَعَدْتُ يَوْمًا على طَرِيقِهِمُ الَّذِي يَخْرُجُونَ مِنْهُ، فَمَرَّ أَبُو بَكْرٍ، فَسَأَلْتُهُ عَنْ آيَةٍ مِنْ كِتَابِ اللهِ، مَا سَأَلْتُهُ إِلاَّ لِيُشْبِعَنِي، فَمَرَّ وَلَمْ يَفْعَلْ، ثُمَّ مَرَّ بِي عُمَرُ فَسَأَلْتُهُ عَنْ آيَةٍ مِنْ كِتَابِ اللهِ، مَا سَأَلْتُهُ إِلاَّ لِيُشْبِعَنِي، فَمَرَّ فَلَمْ يَفْعَلْ، ثُمَّ مَرَّ بِي أَبُو الْقَاسِمِ - ﷺ - فَتَبَسَّمَ حِينَ رَآنِي وَعَرَفَ مَا فِي نَفْسِي وَمَا فِي وَجْهِي، ثُمَّ قَالَ: «أَبَا هِرٍّ». قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: «الْحَقْ». وَمَضَى فَتَبِعْتُهُ، فَدَخَلَ فَاسْتَأْذَنَ فَأَذِنَ لِي، فَدَخَلَ فَوَجَدَ لَبَنًا فِي قَدَحٍ فَقَالَ: «مِنْ أَيْنَ هَذَا اللَّبَنُ؟». قَالُوا: أَهْدَاهُ لَكَ -فُلَانٌ أَوْ فُلَانَةُ-. قَالَ: «أَبَا هِرٍّ». قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: «الْحَقْ إِلَى أَهْلِ الصُّفَّةِ فَادْعُهُمْ لِي». قَالَ: وَأَهْلُ الصُّفَّةِ أَضْيَافُ الإِسْلَامِ، لَا يَأْوُونَ إِلَى أَهْلٍ وَلَا مَالٍ وَلَا عَلَى أَحَدٍ، إِذَا أَتَتْهُ صَدَقَةٌ بَعَثَ بِهَا إِلَيْهِمْ، وَلَمْ يَتَنَاوَلْ مِنْهَا شَيْئًا، وَإِذَا أَتَتْهُ هَدِيَّةٌ أَرْسَلَ إِلَيْهِمْ وَأَصَابَ مِنْهَا وَأَشْرَكَهُمْ فِيهَا، فَسَاءَنِي ذَلِكَ فَقُلْتُ: وَمَا هَذَا اللَّبَنُ فِي أَهْلِ الصُّفَّةِ؟ كُنْتُ أَحَقُّ أَنَا أَنْ أُصِيبَ مِنْ هَذَا اللَّبَنِ شَرْبَةً أَتَقَوَّى بِهَا، فَإِذَا جَاءَ أَمَرَنِي فَكُنْتُ أَنَا أُعْطِيهِمْ، وَمَا عَسَى أَنْ يَبْلُغَنِي مِنْ هَذَا اللَّبَنِ، وَلَمْ يَكُنْ مِنْ طَاعَةِ اللهِ وَطَاعَةِ رَسُولِهِ - ﷺ - بُدٌّ، فَأَتَيْتُهُمْ فَدَعَوْتُهُمْ فَأَقْبَلُوا، فَاسْتَأْذَنُوا فَأَذِنَ لَهُمْ، وَأَخَذُوا مَجَالِسَهُمْ مِنَ الْبَيْتِ. قَالَ: «يَا أَبَا هِرٍّ». قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: «خُذْ فَأَعْطِهِمْ». قَالَ: فَأَخَذْتُ الْقَدَحَ، فَجَعَلْتُ أُعْطِيهِ الرَّجُلَ فَيَشْرَبُ حَتَّى يَرْوَى، ثُمَّ يَرُدُّ عَلَيَّ الْقَدَحَ، فَأُعْطِيهِ الرَّجُلَ فَيَشْرَبُ حَتَّى يَرْوَى، ثُمَّ يَرُدُّ عَلَيَّ الْقَدَحَ فَيَشْرَبُ حَتَّى يَرْوَى، ثُمَّ يَرُدُّ عَلَيَّ الْقَدَحَ، حَتَّى انْتَهَيْتُ إِلَى النَّبِيِّ - ﷺ - وَقَدْ رَوِىَ الْقَوْمُ كُلُّهُمْ، فَأَخَذَ الْقَدَحَ فَوَضَعَهُ عَلَى يَدِهِ، فَنَظَرَ إِلَيَّ فَتَبَسَّمَ فَقَالَ: «أَبَا هِرٍّ». قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللهِ. قَالَ: «بَقِيتُ أَنَا وَأَنْتَ». قُلْتُ: صَدَقْتَ يَا رَسُولَ اللهِ. قَالَ: «اقْعُدْ فَاشْرَبْ». فَقَعَدْتُ","vol":"29","page":471},{"text":"فَشَرِبْتُ. فَقَالَ: «اشْرَبْ». فَشَرِبْتُ، فَمَا زَالَ يَقُولُ: «اشْرَبْ». حَتَّى قُلْتُ: لَا وَالَّذِى بَعَثَكَ بِالْحَقِّ، مَا أَجِدُ لَهُ مَسْلَكًا. قَالَ: «فَأَرِنِي». فَأَعْطَيْتُهُ الْقَدَحَ، فَحَمِدَ اللهَ وَسَمَّى وَشَرِبَ الفَضْلَةَ. [انظر:٥٣٧٥ - فتح: ١١/ ٢٨١].\n\n٦٤٥٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ قَالَ: سَمِعْتُ سَعْدًا يَقُولُ: إِنِّي لأَوَّلُ العَرَبِ رَمَى بِسَهْمٍ فِي سَبِيلِ اللهِ، وَرَأَيْتُنَا نَغْزُو وَمَا لَنَا طَعَامٌ إِلاَّ وَرَقُ الحُبْلَةِ وَهَذَا السَّمُرُ، وَإِنَّ أَحَدَنَا لَيَضَعُ كَمَا تَضَعُ الشَّاةُ، مَا لَهُ خِلْطٌ، ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ تُعَزِّرُنِي عَلَى الإِسْلَامِ، خِبْتُ إِذًا وَضَلَّ سَعْيِي. [انظر: ٣٧٢٨ - مسلم: ٢٩٦٦ - فتح: ١١/ ٢٨٢].\n\n٦٤٥٤ - حَدَّثَنِي عُثْمَانُ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: مَا شَبِعَ آلُ مُحَمَّدٍ - ﷺ - مُنْذُ قَدِمَ الْمَدِينَةَ مِنْ طَعَامِ بُرٍّ ثَلَاثَ لَيَالٍ تِبَاعًا حَتَّى قُبِضَ. [انظر: ٥٤١٦ - مسلم: ٢٩٧٠ - فتح: ١١/ ٢٨٢].\n\n٦٤٥٥ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا إِسْحَاقُ -هُوَ الأَزْرَقُ- عَنْ مِسْعَرِ بْنِ كِدَامٍ، عَنْ هِلَالٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا أَكَلَ آلُ مُحَمَّدٍ - ﷺ - أَكْلَتَيْنِ فِي يَوْمٍ إِلاَّ إِحْدَاهُمَا تَمْرٌ. [مسلم: ٢٩٧١ - فتح: ١١/ ٢٨٢].\n\n٦٤٥٦ - حَدَّثَنِي أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا النَّضْرُ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ قَالَتْ: كَانَ فِرَاشُ رَسُولِ اللهِ - ﷺ - مِنْ أَدَمٍ، وَحَشْوُهُ مِنْ لِيفٍ. [مسلم: ٢٠٨٢ - فتح: ١١/ ٢٨٢].\n\n٦٤٥٧ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، حَدَّثَنَا قَتَادَةُ قَالَ: كُنَّا نَأْتِي أَنَسَ بْنَ مَالِكٍ وَخَبَّازُهُ قَائِمٌ، وَقَالَ: كُلُوا، فَمَا أَعْلَمُ النَّبِيَّ - ﷺ - رَأَى رَغِيفًا مُرَقَّقًا، حَتَّى لَحِقَ بِاللهِ، وَلَا رَأَى شَاةً سَمِيطًا بِعَيْنِهِ قَطُّ. [انظر: ٥٣٨٥ - فتح: ١١/ ٢٨٢].\n\n٦٤٥٨ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ، أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ يَأْتِي عَلَيْنَا الشَّهْرُ مَا نُوقِدُ فِيهِ نَارًا، إِنَّمَا هُوَ التَّمْرُ وَالْمَاءُ، إِلاَّ أَنْ نُؤْتَى بِاللُّحَيْمِ. [انظر: ٢٥٦٧ - مسلم: ٢٩٧٢ (٢٨) - فتح: ١١/ ٢٨٢].","vol":"29","page":472},{"text":"٦٤٥٩ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ الأُوَيْسِيُّ، حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ يَزِيدَ بْنِ رُومَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: لِعُرْوَةَ ابْنَ أُخْتِي إِنْ كُنَّا لَنَنْظُرُ إِلَى الْهِلَالِ ثَلَاثَةَ أَهِلَّةٍ فِي شَهْرَيْنِ وَمَا أُوقِدَتْ فِي أَبْيَاتِ رَسُولِ اللهِ - ﷺ - نَارٌ. فَقُلْتُ: مَا كَانَ يُعِيشُكُمْ؟ قَالَتِ: الأَسْوَدَانِ التَّمْرُ وَالْمَاءُ، إِلاَّ أَنَّهُ قَدْ كَانَ لِرَسُولِ اللهِ - ﷺ - جِيرَانٌ مِنَ الأَنْصَارِ كَانَ لَهُمْ مَنَائِحُ، وَكَانُوا يَمْنَحُونَ رَسُولَ اللهِ - ﷺ - مِنْ أَبْيَاتِهِمْ، فَيَسْقِينَاهُ. [انظر: ٢٥٦٧ - مسلم: ٢٩٧٢ (٢٨) - فتح: ١١/ ٢٨٣].\n\n٦٤٦٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ أَبِيهِ، عَنْ عُمَارَةَ عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اللَّهُمَّ ارْزُقْ آلَ مُحَمَّدٍ قُوتًا». [مسلم: ١٠٥٥ - فتح: ١١/ ٢٨٣]\nذكر فيه أحاديث:\nأحدها:\nحَدَّثَنِي أَبُو نُعَيْمٍ بِنَحْوٍ مِنْ نِصْفِ هذا الحَدِيثِ، ثَنَا عُمَرُ بْنُ ذَرٍّ، ثَنَا مُجَاهِدٌ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - .. فذكر حديث اللبن وأهل الصفة مطولا.\nوسلف في الاستئذان مختصرًا (^١). فقال: حدثنا أبو نعيم: ثنا عمر بن ذر. وعن محمد بن مقاتل، عن ابن المبارك، عن (عمر بن ذر) (^٢)، ثنا مجاهد به، ولعله النصف المشار إليه هاهنا.\nوأخرجه النسائي من حديث محمد بن يحيى، ثنا أبو نعيم، عن عمر بن ذر (^٣). والترمذي عن هناد، عن يونس بن بكير، عن عمر، ثم قال: صحيح (^٤).\n_________\n(^١) سلف برقم (٦٢٤٦) باب: إذا دعي الرجل فجاء هل يستأذن.\n(^٢) في الأصل: عمرو بن دينار. والمثبت من (ص ٢).\n(^٣) رواه النسائي كما في \"تحفة الأشراف\" ١٠/ ٣١٥ (١٤٣٤٤).\n(^٤) الترمذي (٢٤٧٧).","vol":"29","page":473},{"text":"ثم ساق البخاري بعده أحاديث:\nأحدها:\nحديث سعد - ﵁ -: إِنِّي لأَوَّلُ العَرَبِ رَمَى بِسَهْمٍ فِي سَبِيلِ اللهِ، وَرَأَيْتُنَا نَغْزُو وَمَا لَنَا طَعَامٌ إِلَّا وَرَقُ الحُبْلَةِ وهذا السَّمُرُ، وَإِنَّ أَحَدَنَا لَيَضَعُ كَمَا تَضَعُ الشَّاةُ مَا لَهُ خِلْطٌ، ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ تُعَزِّرُنِي عَلَى الإِسْلَامِ، خِبْتُ إِذًا وَضَلَّ سَعْيِي.\nثانيها:\nحديث عَائِشَةَ - ﵂ -: مَا شَبعَ آلُ مُحَمَّدٍ - ﷺ - مُنْذُ قَدِمَ المَدِينَةَ مِنْ طَعَامِ بُرٍّ ثَلَاثَ لَيَالٍ تِبَاعًا حَتَّى قُبِضَ.\nثالثها:\nوعنها: مَا أَكَلَ آلُ مُحَمَّدٍ - ﷺ - أَكْلَتَيْنِ فِي يَوْمٍ إِلَّا إِحْدَاهُمَا تَمْرٌ.\nرابعها:\nوعنها قالت: كَانَ فِرَاشُ رَسُولِ اللهِ - ﷺ - مِنْ أَدَمٍ حَشْوُهُ لِيفٌ.\nخامسها:\nحديث قَتَادَةَ قَالَ: كُنَّا نَأْتِي أَنَسَ بْنَ مَالِكٍ - ﵁ - وَخَبَّازُهُ قَائِمٌ، قَالَ: كُلُوا، فَمَا أَعْلَمُ النَّبِيَّ - ﷺ - رَأى رَغِيفًا مُرَقَّقًا، حَتَّى لَحِقَ باللهِ -﷿-، وَلَا رَأى شَاةً سَمِيطًا بِعَيْنِهِ قَطُّ.\nسادسها:\nحديث عَائِشَةَ - ﵂ - قَالَتْ: كَانَ يَأْتِي عَلَيْنَا الشَّهْرُ وَمَا نُوقِدُ فِيهِ نَارًا، إِنَّمَا هُوَ التَّمْرُ وَالْمَاءُ، إِلَّا أَنْ نُؤْتَى بِاللُّحَيْمِ.\nسابعها:\nحديث عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ لِعُرْوَةَ: ابن أُخْتِي إِنْ كُنَّا","vol":"29","page":474},{"text":"لَنَنْظُرُ إِلَى الهِلَالِ ثَلَاثَةَ أَهِلَّةٍ فِي شَهْرَيْنِ وَمَا أَوْقَدُوا فِي أَبْيَاتِ رَسُولِ اللهِ - ﷺ - نَارًا. فَقُلْتُ: مَا كَانَ يُعِيشُكُمْ؟ قَالَتِ: الأَسْوَدَانِ التَّمْرُ وَالْمَاءُ، إِلَّا أَنَّهُ قَدْ كَانَ لِرَسُولِ اللهِ - ﷺ - جِيرَانٌ مِنَ الأَنْصَارِ كَانَ لَهُمْ مَنَائِحُ، وَكَانُوا يَمْنَحُونَ رَسُولَ اللهِ - ﷺ - مِنْ أَبْيَاتِهِمْ، فَيَسْقِينَا.\nثامنها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النبي - ﷺ -: \"اللَّهُمَّ ارْزُقْ آلَ مُحَمَّدٍ قُوتًا\".\nالشرح:\nقوله في الحديث الأول: (إنَّ أبا هريرة كان يقول: آللهِ الذي لا إله إلا هو) يجوز في الله الخفض والنصب. قال ابن التين: ورويناه بالنصب. قال ابن جني: إذا حذفت حرف القسم نصبت الاسم بعده بالفعل المقدر تقول: الله لأذهبن. قال امرئ القيس:\nفقالت: يمين الله ما لك حيلة … وما إن أرى عنك الغواية تنجلي\nومن العرب من يجر اسم الله وحده مع حذف حرف الجر، فيقول: اللهِ لأقومن؛ وذلك لكثرة ما يستعملون هذا الاسم، وتقول: أي هاللهِ ذا، فتجر الاسم بها؛ لأنها صارت بدلًا من الواو، وكذلك قولهم في الاستفهام: ألله لتذهبن؟ صارت همزة الاستفهام عوضًا من الواو فجررت الاسم، وتقول في التعجب: لله لأقومن (^١)!\nوقوله: (إن كنت لأعتمد بكبدي على الأرض) الكبد بكسر الباء وسكونها مثل فخذ وفخذ.\nوقوله: (وإن كنت لأشد الحجر على بطني من الجوع) قال الخطابي:\n_________\n(^١) \"اللمع في العربية\" ص ١٨٥.","vol":"29","page":475},{"text":"أشكل الأمر في شد الحجر على البطن من الجوع على قوم، حتى توهموا أنه تصحيف، فزعموا (أنما هو) (^١) الحجز جمع الحجزة التي يشد بها المرء وسطه، قال: ومن أقام بالحجاز، وعرف عاداتهم علم أن الحجر واحد الحجارة؛ وذلك أن المجاعة تصيبهم دهرًا، فلما خوى البطن هزم فلم (يمكن معه) (^٢) الانتصاب؛ فيعمد حينئذ إلى صفائح رقاق من طول الكف فتربط على البطن، وتشد (بحجزه) (^٣) فوقها فتعتدل قامة الإنسان بعض الاعتدال (^٤).\nوقوله: (إلا ليشبعني) أي: ليأمرني أن أتبعه.\nوقوله: (قال: \"الْحَق\" ومضى) أي: اتبعني.\nقوله: (وأشركهم فيها) قال ابن القوطية: شركك في الأمر شركًا وشركه: ضرب له شريكًا، وفي المال كذلك، وأشرك الكافر بالله: جعل له شريكًا، والنعل: جعلت له شراكًا (^٥).\nوقوله: (فيشرب حتى يروى) هو بفتح الواو في مستقبله، وبكسرها في ماضيه.\nفصل:\nالحُبْلَةَ بالضم، وسكون الباء: ثمر العضاه قاله الجوهري (^٦) وابن فارس (^٧).\n_________\n(^١) في الأصل: يكن منه، والمثبت من \"أعلام الحديث\".\n(^٢) في الأصل: أن. والمثبت من (ص ٢).\n(^٣) في الأصل: بحجر، والمثبت من \"أعلام الحديث\".\n(^٤) \"أعلام الحديث\" ٣/ ٢٢٤٦ - ٢٢٤٧.\n(^٥) \"الأفعال\" ص ٨٠.\n(^٦) \"الصحاح\" ٤/ ١٦٦٤، مادة: (حبل).\n(^٧) \"المجمل\" ١/ ٢٦٢، مادة: (حبل).","vol":"29","page":476},{"text":"وقال أبو (عبيد) (^١): الحبلة وورق السمر: ضربان من الشجر أو النبات. وقال ابن الأعرابي: الحبلة: ثمر السمر يشبه اللوبياء. وقال الجوهري: السمُرة بضم الميم: من شجر الطلح، والجمع: سمر وسمرات وأسمر في أدنى الجمع (^٢)، والتعزير: التأديب، والبر جمع: برة من القمح. وجوز المبرد أن يجمع على أبرار خلافًا لسيبويه (^٣).\nفصل:\nوقوله في سند حديث عائشة الأخير: (حدثني ابن أبي حازم عن أبيه): هو عبد العزيز بن أبي حازم سلمة بن دينار، (ويزيد بن رومان) هو أبو روح مولى آل الزبير بن العوام، مات سنة ثلاثين ومائة.\nوحديث سعد - ﵁ - سلف في الأطعمة، في باب: ما كان - ﵇ - وأصحابه يأكلون (^٤)، وتقدم فيه أيضًا الكلام في حديث عائشة وأنس وأبي هريرة - ﵁ - مع الأحاديث المعارضة لها.\nفصل:\nقال الطبري: في اختيار الشارع وخيار السلف من الصحابة والتابعين (شظف) (^٥) العيش، والصبر على مرارة الفقر والفاقة، ومقاساة خشونة (خشن) (^٦) الملابس والمطاعم، على خفض ذلك ودعته حلاوة الغنى\n_________\n(^١) في الأصل: عبيدة.\n(^٢) \"الصحاح\" ٢/ ٦٨٩، مادة: (سمر).\n(^٣) السابق ٢/ ٥٨٨، مادة (برر).\n(^٤) سلف برقم (٥٤١٢).\n(^٥) في هامش الأصل: الشظف: الشدة والضيق.\n(^٦) من (ص ٢).","vol":"29","page":477},{"text":"ونعيمه، ما أبان عن فضل الزهد في الدنيا وأخذ البلغة والقوت خاصة، وكان نبينا - عليه أفضل الصلاة والسلام - يطوي الأيام، ويعصب على بطنه الحجر من الجوع، إيثارًا منه شظف العيش والصبر عليه، مع علمه بأنه لو سأل ربه أن يسير له جبال تهامة ذهبًا وفضة لفعل، وعلى هذِه الطريقة جرى الصالحون.\nألا ترى قول أبي هريرة - ﵁ -: أنه كان يشد الحجر على بطنه من الجوع، وخرج يتعرض من يمر به من الصحابة يسأله عن آي من القرآن ليحمله ويطعمه (^١).\nفصل:\nوفيه: أنَّ كتمان الحاجة خير من إظهارها، وأشبه بإخلاص الصالحين والصابرين، وإن كان جائزًا له الإخبار بباطن أمره وحاجته لمن يرجوه لكشف فاقته.\nفصل:\nوهذا الحديث علم عظيم من أعلام النبوة؛ وذلك أنه - ﵇ - عرف ما في نفس أبي هريرة، ولم يعلم ذلك أبو بكر ولا عمر - ﵄ -. وفيه: شرب العدد الكثير من اللبن القليل حتى شبعوا ببركة النبوة (^٢)، وذلك من أعلامها أيضًا.\nفصل:\nوفيه أيضًا: ما كان عليه - ﵇ - من إيثار البلغة، وأجود العرب في كرم نفسه؛ وأنه لم يستأثر بشيء من الدنيا دون أمته.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ١٧٦.\n(^٢) السابق ١٠/ ١٧٦ - ١٧٧.","vol":"29","page":478},{"text":"فصل:\nوقوله: \"اللهم ارزق آل محمد قوتًا\" فيه: دليل على فضل الكفاف وأخذ البلغة من الدنيا والزهد فيما فوق ذلك رغبة في توفيره نعيم الآخرة، وإيثارًا لما يبقى على ما يفنى لتقتدي بذلك أمته، ويرغبوا فيما رغب فيه نبيهم - عليه أفضل الصلاة والسلام -.\nفصل:\nروى الطبري بإسناده، عن ابن (^١) مسعود - ﵁ - قال: حبذا المكروهان: الموت والفقر، والله ما هو إلا الغنى والفقر، ولا أبالي بأيهما ابتليت، إن حق الله في كل واحد منهما واجب، إن كان الغنى ففيه العطف، وإن كان الفقر ففيه الصبر (^٢). قال الطبري: فمحنة الصابر أشد من محنة الشاكر، وإن كانا شريفي المنزلة غير أني أقول كما قال مطرِّف بن عبد الله: لأن أعافى فأشكر، أحب إلى من أبتلى فأصبر.\nفصل:\nومن فضل قلة الأكل: ما روى يحيى بن أبي كثير، عن أبي سلمة عن أبي هريرة - ﵁ - رفعه: \"إنَّ أهل البيت ليقل طعمهم فتستنير بيوتهم\" (^٣).\nوروى إسحاق بن عبد الله بن أبي طلحة، عن محمد بن علي، عن أبيه أنه - ﵇ - قال: \"من سره أن يكون حكيمًا فليقل طعمه، فإنه يغشى جوفه بنور الحكمة\".\n_________\n(^١) في الأصل: أبي والمثبت من مصادر التخريج.\n(^٢) رواه الطبراني في \"المعجم الكبير\" ٩/ ٩٢، وأبو نعيم في \"الحلية\" ١/ ١٣٢.\n(^٣) رواه الطبراني في \"الأوسط\" ٥/ ٢٢٨ - ٢٢٩ (٥١٦٥)؛ قال الهيثمي في \"المجمع\" ١٠/ ٢٦٣: فيه عبد الله بن المطلب العجلي، ضعفه العقيلي، وبقية رجاله ثقات؛ والحديث أورده الألباني في \"الضعيفة\" (١٦٦) وقال: موضوع.","vol":"29","page":479},{"text":"وقال مالك بن دينار: سمعت عبد الله الرازي يقول: كان أهل العلم بالله والقبول عنه يقولون: إن الشبع يقسي القلب، ويفتر البدن.\nفصل:\nومن سيرهم (^١) في تخليهم من الدنيا ما روى وكيع، عن الأعمش، عن شقيق (^٢)، عن مسروق، عن عائشة - ﵂ - قالت: قال أبو بكر في مرضه الذي مات فيه: انظروا ما زاد في مالي منذ دخلت الخلافة، فابعثوا به إلى الخليفة بعدي فإني قد كنت أستحله، وقد كنت أصبت من الودك نحوًا مما كنت أصيب من التجارة، قالت عائشة - ﵂ -: لما مات نظرنا فإذا عبد نوبي يحمل صبيانه، وناضح كان يسنى عليه فبعثناهما إلى عمر، فأخبرني جدي أن عمر بكى، وقال: رحمة الله على أبي بكر، لقد أتعب من بعده (^٣).\nفصل:\nروينا في كتاب \"الجوع\" لابن أبي الدنيا من حديث خالد بن معدان عن المقدام بن معدي كرب مرفوعًا: \"ما ملأ ابن آدم وعاءً شرًّا من بطن\" (^٤)\n_________\n(^١) في الأصل: سيره، ولعل ما أثبتناه موافق للسياق.\n(^٢) في الأصل: سفيان والمثبت من مصادر التخريج.\n(^٣) رواه ابن سعد في \"الطبقات\" ٣/ ١٩٢، وابن أبي شيبة ٤/ ٤٦٩ (٢٢١٧٤).\n(^٤) \"الجوع\" (١).\nوالحديث رواه ابن ماجه (٣٣٤٩)، وأحمد ٤/ ١٣٢، والنسائي في \"الكبرى\" ٤/ ١٧٧، وابن حبان ٢/ ٤٤٩ (٦٧٤).\nوصححه الألباني في \"الصحيحة\" (٢٢٦٥).","vol":"29","page":480},{"text":"ومن حديث المحبر بن هارون، عن أبي يزيد المديني، عن (عبد الرحمن) (^١) بن المرقع (^٢)؛ ومن حديث موسى الجهني عن زيد بن وهب مثله مرفوعًا (^٣).\nوروينا في كتاب (الجوزي) (^٤) من حديث شقيق البلخي، عن إبراهيم بن أدهم، عن محمد بن زياد، عن أبي هريرة - ﵁ - قال: دخلت على النبي - ﷺ - وهو يصلي جالسًا فسألته، فقال: \"من الجوع\". فبكيت، فقال: \"لا تبك فإن شدة الحساب لا تصيب الجائع إذا احتسب\".\nوكان بشر بن الحارث يقول: الجوع يصفي الفؤاد، ويميت الهوى، ويورث العلم الدقيق.\nورأى يحيى بن طاهر العلوي سيدنا رسول الله - ﷺ - في المنام وهو يقول: يا طاهر أطعم هؤلاء المتصوفة -يعني: الذين شكوا الجوع- وقيل لهم: من لم يصبر على الجوع (فليخرج) (^٥) من جواري.\nوقال عروة بن الزبير: من ضبط نفسه ضبط الأخلاق الصالحة.\n_________\n(^١) في (ص ٢): أبي عبد الرحمن.\n(^٢) \"الجوع\" (٢).\n(^٣) السابق (٣).\n(^٤) في (ص ٢): ابن الجوزي.\n(^٥) في الأصل: فلعمري. والمثبت من (ص ٢).","vol":"29","page":481},{"text":"<span data-type='title' id=toc-3896>١٨ - باب الْقَصْدِ وَالْمُدَاوَمَةِ عَلَى العَمَلِ</span>\n٦٤٦١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا أَبِي، عَنْ شُعْبَةَ، عَنْ أَشْعَثَ قَالَ: سَمِعْتُ أَبِي قَالَ: سَمِعْتُ مَسْرُوقًا قَالَ: سَأَلْتُ عَائِشَةَ - ﵂ -: أَيُّ الْعَمَلِ كَانَ أَحَبَّ إِلَى النَّبِيِّ - ﷺ -؟ قَالَتِ: الدَّائِمُ. قَالَ: قُلْتُ: فَأَىَّ حِينٍ كَانَ يَقُومُ؟ قَالَتْ: كَانَ يَقُومُ إِذَا سَمِعَ الصَّارِخَ. [انظر: ١١٣٢ - مسلم: ٧٤١ - فتح: ١١/ ٢٩٤].\n\n٦٤٦٢ - حَدَّثَنَا قُتَيْبَةُ عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: كَانَ أَحَبُّ الْعَمَلِ إِلَى رَسُولِ اللهِ - ﷺ - الَّذِي يَدُومُ عَلَيْهِ صَاحِبُهُ. [انظر: ١١٣٢ -\nفتح: ١١/ ٢٩٤].\n\n٦٤٦٣ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَنْ يُنَجِّيَ أَحَدًا مِنْكُمْ عَمَلُهُ». قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: «وَلَا أَنَا، إِلاَّ أَنْ يَتَغَمَّدَنِي اللهُ بِرَحْمَةٍ، سَدِّدُوا وَقَارِبُوا، وَاغْدُوا وَرُوحُوا، وَشَيْءٌ مِنَ الدُّلْجَةِ. وَالْقَصْدَ الْقَصْدَ تَبْلُغُوا». [انظر: ٣٩ - مسلم: ٢٨١٦ - فتح: ١١/ ٢٩٤].\n\n٦٤٦٤ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «سَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنْ لَنْ يُدْخِلَ أَحَدَكُمْ عَمَلُهُ الجَنَّةَ، وَأَنَّ أَحَبَّ الأَعْمَالِ أَدْوَمُهَا إِلَى اللهِ، وَإِنْ قَلَّ». [١٩٧٠، ٦٤٦٥، ٦٤٦٧ - مسلم: ٧٨٢، ٢٨١٨ - فتح: ١١/ ٢٩٤].\n\n٦٤٦٥ - حَدَّثَنِي مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: سُئِلَ النَّبِيُّ - ﷺ -: أَيُّ الأَعْمَالِ أَحَبُّ إِلَى اللهِ؟ قَالَ: «أَدْوَمُهَا وَإِنْ قَلَّ». وَقَالَ: «اكْلَفُوا مِنَ الأَعْمَالِ مَا تُطِيقُونَ». [انظر: ١٩٧٠ - مسلم: ٧٨٢، ٧٨٣ - فتح: ١١/ ٢٩٤].\n\n٦٤٦٦ - حَدَّثَنِي عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ قَالَ: سَأَلْتُ أُمَّ الْمُؤْمِنِينَ، عَائِشَةَ قُلْتُ: يَا أُمَّ الْمُؤْمِنِينَ كَيْفَ كَانَ عَمَلُ النَّبِيِّ","vol":"29","page":482},{"text":"- ﷺ -؟ هَلْ كَانَ يَخُصُّ شَيْئًا مِنَ الأَيَّامِ؟ قَالَتْ: لَا، كَانَ عَمَلُهُ دِيمَةً، وَأَيُّكُمْ يَسْتَطِيعُ مَا كَانَ النَّبِيُّ - ﷺ - يَسْتَطِيعُ؟!. [انظر: ١٩٨٧ - مسلم: ٧٨٣ - فتح: ١١/ ٢٩٤].\n\n٦٤٦٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ الزِّبْرِقَانِ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «سَدِّدُوا وَقَارِبُوا، وَأَبْشِرُوا، فَإِنَّهُ لَا يُدْخِلُ أَحَدًا الْجَنَّةَ عَمَلُهُ». قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: «وَلَا أَنَا، إِلاَّ أَنْ يَتَغَمَّدَنِي اللهُ بِمَغْفِرَةٍ وَرَحْمَةٍ». قَالَ: أَظُنُّهُ عَنْ أَبِي النَّضْرِ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ.\nوَقَالَ عَفَّانُ: حَدَّثَنَا وُهَيْبٌ، عَنْ مُوسَى بْنِ عُقْبَةَ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -: «سَدِّدُوا وَأَبْشِرُوا». وَقَالَ مُجَاهِدٌ: سَدَادًا ﴿سَدِيدًا﴾ [النساء: ٩] وَسَدَادًا صِدْقًا.\n[انظر: ٦٤٦٤ - مسلم: ٢٨١٨ - فتح: ١١/ ٢٩٤].\n\n٦٤٦٨ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: سَمِعْتُهُ يَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - صَلَّى لَنَا يَوْمًا الصَّلَاةَ، ثُمَّ رَقِيَ الْمِنْبَرَ فَأَشَارَ بِيَدِهِ قِبَلَ قِبْلَةِ الْمَسْجِدِ فَقَالَ: «قَدْ أُرِيتُ الآنَ -مُنْذُ صَلَّيْتُ لَكُمُ الصَّلَاةَ- الجَنَّةَ وَالنَّارَ مُمَثَّلَتَيْنِ فِي قُبُلِ هَذَا الْجِدَارِ، فَلَمْ أَرَ كَالْيَوْمِ فِي الخَيْرِ وَالشَّرِّ، فَلَمْ أَرَ كَالْيَوْمِ فِي الخَيْرِ وَالشَّرِّ». [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ١١/ ٢٩٥].\nذكر فيه أحاديث:\nأحدها:\nحديث مسروق: سَأَلْتُ عَائِشَةَ - ﵂ -: أَيُّ العَمَلِ كَانَ أَحَبَّ إِلَى رسول الله - ﷺ -؟ قَالَتِ: الدَّائِمُ. قَالَ: قُلْتُ: فَأَيَّ حِينٍ كَانَ يَقُومُ؟ قَالَتْ: كَانَ يَقُومُ إِذَا سَمِعَ الصَّارخَ.\nثانيها:\nحديث عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: كَانَ أَحَبُّ العَمَلِ إِلَى","vol":"29","page":483},{"text":"رَسُولِ اللهِ - ﷺ - الذِي يَدُومُ عَلَيْهِ صَاحِبُهُ.\nثالثها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَنْ يُنَجِّيَ أَحَدًا مِنْكُمْ عَمَلُهُ\". قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: \"وَلَا أَنَا، إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ بِرَحْمَتِهِ، سَدِّدُوا وَقَارِبُوا، وَاغْدُوا وَرُوحُوا، وَشَيْءٌ مِنَ الدُّلْجَةِ، وَالْقَصْدَ القَصْدَ تَبْلُغُوا\".\nوَقَالَ مُجَاهِدٌ: سَدَادًا وتسديدًا: صِدْقًا.\nرابعها:\nحديث عَائِشَةَ - ﵂ - أَنَّه - ﷺ - قَالَ: \"سَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنْ لَنْ يُدْخِلَ أَحَدَكُمْ عَمَلُهُ الجَنَّةَ، وَأَنَّ أَحَبَّ الأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ.\nخامسها:\nحديثها أَيضًا قَالَتْ: سُئِلَ رسول الله - ﷺ -: أَيُّ الأَعْمَالِ أَحَبُّ إِلَى اللهِ؟ قَالَ: \"أَدْوَمُه وَإِنْ قَلَّ\". وَقَالَ: \"اكْلَفُوا مِنَ الأَعْمَالِ مَا تُطِيقُونَ\".\nسادسها:\nحديث عَلْقَمَةَ: سَأَلْتُ عَائِشَةَ - ﵂ - كَيْفَ كَانَ عَمَلُ رسول الله - ﷺ -؟ هَلْ كَانَ يَخُصُّ شَيْئًا مِنَ الأَيَّامِ؟ قَالَتْ: لَا، كَانَ عَمَلُهُ دِيمَةً، وَأَيُّكُمْ يَسْتَطِيعُ مَا كَانَ النَّبِيُّ - ﷺ - يَسْتَطِيعُ؟!.\nسابعها:\nحدثنا عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا مُحَمَّدُ بْنُ الزِّبْرِقَانِ، ثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ - ﵂ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"سَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، فَإِنَّهُ لَا يُدْخِلُ أَحَدًا الجَنَّةَ عَمَلُهُ\". قَالُوا:","vol":"29","page":484},{"text":"وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: \"وَلَا أَنَا، إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ بِرَحْمَتِهِ\". قَالَ: أَظُنُّهُ عَنْ أَبِي النَّضْرِ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ.\nوَقَالَ عَفَّانُ: ثَنَا وُهَيْبٌ، عَنْ مُوسَى بْنِ عُقْبَةَ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -: \"سَدِّدُوا وَأَبْشِرُوا\". قَالَ مُجَاهِدٌ: سَدَادًا وسَدِيدًا: صِدْقًا.\nثامنها:\nحديث أَنَسٍ بنِ مَالِكٍ - ﵁ - أنه - ﷺ - صَلَّى لَنَا يَوْمًا الصَّلَاةَ، ثُمَّ رَقِيَ المِنْبَرَ فَأَشَارَ بِيَدِهِ قِبَلَ قِبْلَةِ المَسْجِدِ فَقَالَ: \"قَدْ رَأَيْتُ الآنَ -مُنْذُ صَلَّيْتُ لَكُمُ الصَّلَاةَ- الجَنَّةَ وَالنَّارَ مُمَثَّلَتَيْنِ فِي قُبُلِ هذا الجِدَارِ، فَلَمْ أَرَ كَالْيَوْمِ في الخَيْرِ وَالشَّرِّ، فَلَمْ أَرَ كَالْيَوْمِ فِي الخَيْرِ وَالشَّرِّ\".\nالشرح:\nحديث عفان كأن البخاري أخذه عنه مذاكرة، وأخرجه مسلم عن محمد بن حاتم، ثنا بهز، ثنا وهيب، عن موسى به (^١).\nوأغرب ابن مَنده فقال في جزء له: إن البخاري حيث قال: قال فلان، فهو تدليس. وهو بعيد.\nوقد قال ابن القطان لما ذكر تدليس الشيوخ قال: لم يصح ذلك عن البخاري قط.\nومعنى: (\"يتغمد\"): يغمر، ومعناه لغة: الستر. يقال: تغمدت فلانًا أي: سترت ما كان منه وغطيت، ومنه: غمد السيف. قال أبو عبيد: لا أحسب يتغمدني إلا مأخوذًا من غمد السيف؛ لأنك إذا غمدته فقد ألبسته إياه وغشيته به.\n_________\n(^١) مسلم (٢٨١٨).","vol":"29","page":485},{"text":"(\"واغدوا وروحوا\") هو مثل ضربه للعمل أي: يعمل ثم (يجمر) (^١) نفسه فيعمل طرفي النهار ويستريح وسطه لئلا يمل، والدلجة بضم الدال وفتحها مثل: برهة من الدهر وبرهة، وأراد بذلك زيادة صلاة الليل.\nوقوله: (\"والقصدَ القصدَ\") هو منصوب على الإغراء أي: الزموا القصد.\nو(\"اكلفوا\") بفتح اللام. وقال ابن التين: قرأناهما بالضم، وهو بالفتح في كتب أهل اللغة. ويقال: كلف بهذا الأمر بالكسر كلفًا وهو الإبلاغ بالشيء.\nوقوله: (ديمة) أي: دائمًا مثل الديمة من المطر، وأصل الديمة: المطر الدائم مع سكون، فشبهت عائشة - ﵂ - عمله في دوامه مع الاقتصاد وترك الغلو بديمة المطر.\nوقال ابن فارس: هو الذي يقيم أيامًا (^٢)، وقال الجوهري: الديمة: المطر الذي ليس فيه رعد ولا برق، أقله ثلث النهار أو ثلث الليل، وأكثره ما بلغ من العدد (^٣).\nوقوله: (\"ممثلتين في قبل هذا الجدار\") قال الداودي: يريد قدامه. وقال الجوهري: يقال: انزل بقبل هذا الجدار أي: بسفحه (^٤) وهو أسفله حيث يتفسح فيه الماء.\nفصل:\nقال المهلَّب: إنما حضَّ الشارع أمته على القصد والمداومة على\n_________\n(^١) في (ص ٢): يحمي.\n(^٢) \"مجمل اللغة\" ١/ ٣٤١، مادة: (ديم).\n(^٣) \"الصحاح\" ٥/ ١٩٢٤، مادة: (ديم).\n(^٤) \"الصحاح\" ٥/ ١٧٩٥، مادة: (قبل).","vol":"29","page":486},{"text":"العمل وإن قل، خشية الانقطاع عن العمل الكثير، فكأنه رجوع عن فعل الطاعات، وقد ذم الله ذلك، ومدح من أوفى بالنذر.\nوقد سلف بيان هذا المعنى في أبواب صلاة الليل من كتاب الصلاة.\nفإن قلت: إن قول عائشة - ﵂ -: لم يكن رسول الله - ﷺ - يخص شيئًا من الأيام بالعمل يعارضه قولها: ما رأيت رسول الله - ﷺ - أكثر صيامًا منه في شعبان (^١). قيل: لا تعارض بينهما، وذلك أنه - ﵇ - كان كثير الأسفار في الجهاد، فلا يجد سبيلًا إلى صيام الثلاثة الأيام من كل شهر، فيجمعهما في شعبان.\nألا ترى إلى قول عائشة - ﵂ -: كان يصوم حتى نقول: لا يفطر، ويفطر حتى نقول: لا يصوم (^٢)، فهذا يبين أنه لم يخص شيئًا من الزمان، إنما كان يوقع العبادة على قدر نشاطه وفراغه من جهاده وأسفاره، فيقل مرة ويكثر أخرى، وقد قيل في معنى (كثرة صيامه في شعبان وجوهٌ أخرى) (^٣)، قد ذكرتها في باب: صوم شعبان في كتاب الصيام، فإن قلت: فما معنى ذكر حديث أنس في هذا الباب؟ قيل: معناه أن يوجب ملازمة العمل وإدمانه ما مثل له من الجنة للرغبة، ومن النار للرهبة، فكان في ذلك فائدتان:\nإحداهما (^٤): ينبغي للناس أن يتمثلوا الجنة والنار بين أعينهم إذا وقفوا بين يدي الله تعالى، كما مثلهما الله لنبيه، وشغله بالفكرة\n_________\n(^١) سلف برقم (١٩٦٩) كتاب: الصوم، باب: صوم شعبان.\n(^٢) انظر الهامش السابق.\n(^٣) في الأصل: إن صيامه في شعبان أجوبة أخر. والمثبت من (ص ٢).\n(^٤) في الأصل: إحداها والمثبت من (ص ٢).","vol":"29","page":487},{"text":"فيهما عن سائر الأفكار الحادثة عن تذكير الشيطان بما يسهيه حتى لا يدري كم صلى.\nوالثانية: أن يكون الخوف من النار الممئلة، والرغبة في الجنة، نصب عيني المصلي، فيكونا باعثين له على الصبر، والمداومة على العمل المبلغ إلى رحمة الله، والنجاة من النار برحمته.\nفإن قلت: قوله: \"لن يدخل أحدكم الجنة عمله\" يعارض قوله: ﴿وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ (٧٢)﴾ [الزخرف: ٧٢].\nقيل: لا تعارض؛ فإن دخولها هو برحمة الله لا بعمله، والله أخبر أن الجنة تنال المنازل فيها بالأعمال، أي: كما هو مبين في الحديث.\nومعلوم أن درجات العباد فيها متباينة على قدر تباين أعمالهم.\nفمعنى الآية في ارتفاع الدرجات وانخفاضها، والنعيم فيها، ومعنى الحديث في الدخول في الجنة والخلود فيها، فلا تعارض.\nفإن قلت: فقد قال الله تعالى: ﴿ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ [النحل: ٣٢] فأخبر أن دخولها بالأعمال أيضًا.\nفالجواب أن قوله: ﴿ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ كلام مجمل وتقديره ادخلوا منازل الجنة وبيوتها بما كنتم تعملون، فالآية مفتقرة إلى بيان الحديث.\nوللجمع بين الحديث وبين الآيات، وجه آخر، هو أن يكون الحديث مفسرًا للآيات، ويكون تقديرها: ﴿وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ (٧٢)﴾ [الزخرف: ٧٢] و: ﴿كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (١٩)﴾ [الطور: ١٩]، و﴿ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ مع رحمة الله لكم وتفضله عليكم؛ لأن فضله -﷿- ورحمته لعباده في اقتسام","vol":"29","page":488},{"text":"المنازل في الجنة، كما هو في دخولها لا ينفك منه حين ألهمهم إلى ما نالوا به ذلك، ولا يخلو شيء من مجازات الله عباده من رحمته وتفضله، ألا ترى أنه جازى على الحسنة عشرًا وعلى السيئة واحدةً، وأنه ابتدأ عباده بنعم لا تحصى، لم يتقدم لهم فيها سبب ولا فعل، منها: أن خلقهم بشرًا سويا، ومنها: نعمة الإسلام، ونعمة العافية، ونعمة تضمنه لأرزاق عباده، وأنه كتب على نفسه الرحمة، وأن رحمته سبقت غضبه (^١)، إلى ما لا يهتدى إلى معرفته من ظاهر النعم وباطنها.\nفصل:\nوقول مجاهد: (سدادًا سديدًا: صدقًا)، كأنه يريد به ما رواه الطبري في \"تفسيره\" عن موسى بن هارون، ثنا عمرو بن طلحة، ثنا أسباط، عن السدي، عن ابن أبي نجيح، عن ورقاء، عن مجاهد (^٢).\n_________\n(^١) سيأتي برقم (٧٤٢٢).\n(^٢) \"تفسير الطبري\" ١٠/ ٣٣٨ من طريق الحسن عن ورقاء عن ابن أبي نجيح عن مجاهد.","vol":"29","page":489},{"text":"<span data-type='title' id=toc-3897>١٩ - باب الرَّجَاءِ مَعَ الْخَوْفِ</span>\nوَقَالَ سُفْيَانُ: مَا فِي القُرْآنِ آيَةٌ أَشَدُّ عَلَيَّ مِنْ ﴿لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ﴾ [المائدة: ٦٨].\n\n٦٤٦٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ اللهَ خَلَقَ الرَّحْمَةَ يَوْمَ خَلَقَهَا مِائَةَ رَحْمَةٍ، فَأَمْسَكَ عِنْدَهُ تِسْعًا وَتِسْعِينَ رَحْمَةً، وَأَرْسَلَ فِي خَلْقِهِ كُلِّهِمْ رَحْمَةً وَاحِدَةً، فَلَوْ يَعْلَمُ الكَافِرُ بِكُلِّ الَّذِي عِنْدَ اللهِ مِنَ الرَّحْمَةِ لَمْ يَيْأَسْ مِنَ الجَنَّةِ، وَلَوْ يَعْلَمُ الْمُؤْمِنُ بِكُلِّ الَّذِي عِنْدَ اللهِ مِنَ الْعَذَابِ لَمْ يَأْمَنْ مِنَ النَّارِ». [انظر: ٦٠٠٠ - مسلم: ٢٧٥٢ - فتح: ١١/ ٣٠١].\nهذا مذكور في تفسيره، والمراد: حتى تعملوا بما فيهما (وتقرأوا بما فيهما) (^١) عن محمد وعيسى - ﵉ -، وقيل: من صفات نبينا، وقال غيره: أخوف آية ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ [النساء: ١٢٣].\nثم ساق حديث (عَمْرِو بْنِ أَبِي عَمْرٍو، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ) (^٢) أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّ اللهَ خَلَقَ الرَّحْمَةَ يَوْمَ خَلَقَهَا مِائَةَ رَحْمَةٍ، فَأَمْسَكَ عِنْدَهُ تِسْعًا وَتِسْعِينَ رَحْمَةً، وَأَرْسَلَ فِي خَلْقِهِ كُلِّهِمْ رَحْمَةً وَاحِدَةً، فَلَوْ يَعْلَمُ الكَافِرُ بِكُلِّ الذِي عِنْدَ اللهِ مِنَ الرَّحْمَةِ لَمْ يَيْأَسْ مِنَ الجَنَّةِ، وَلَوْ يَعْلَمُ المُؤْمِنُ بِكُلِّ الذِي عِنْدَ اللهِ مِنَ العَذَابِ لَمْ يَأْمَنْ مِنَ النَّارِ\".\n(وهذا الحديث سلف في كتاب الأدب من حديث الزهري، عن سعيد بن المسيب، عن أبي هريرة) (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢)، والحديث سلف برقم (٦٠٠٠).","vol":"29","page":490},{"text":"وفيه: بيان أن الرحمة التي جعلها في عباده مخلوقة، وكذلك سائر المائة، بخلاف الرحمة التي هي صفة من صفاته. واليأس: القنوط، يقال: يئس بالكسر: ييأس، وفيه لغة أخرى بكسر الهمزة من مستقبله، وهو شاذ.\nقال المبرد: منهم من يبدل في المستقبل الياء الثانية ألفًا؛ فيقول: يائس وآيس، وعلى هذا ما تقدم.","vol":"29","page":491},{"text":"<span data-type='title' id=toc-3898>٢٠ - باب الصَّبْرِ عَنْ مَحَارِمِ اللهِ -﷿</span>-\nوقول الله تعالى ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ [الزمر: ١٠]. وَقَالَ عُمَرُ - ﵁ -: وَجَدْنَا خَيْرَ عَيْشِنَا بِالصَّبْرِ.\n\n٦٤٧٠ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي عَطَاءُ بْنُ يَزِيدَ، أَنَّ أَبَا سَعِيدٍ أَخْبَرَهُ أَنَّ أُنَاسًا مِنَ الأَنْصَارِ سَأَلُوا رَسُولَ اللهِ - ﷺ -، فَلَمْ يَسْأَلْهُ أَحَدٌ مِنْهُمْ إِلاَّ أَعْطَاهُ، حَتَّى نَفِدَ مَا عِنْدَهُ، فَقَالَ لَهُمْ حِينَ نَفِدَ كُلُّ شَيْءٍ أَنْفَقَ بِيَدَيْهِ: «مَا يَكُنْ عِنْدِي مِنْ خَيْرٍ لَا أَدَّخِرْهُ عَنْكُمْ، وَإِنَّهُ مَنْ يَسْتَعِفَّ يُعِفُّهُ اللهُ، وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللهُ، وَلَنْ تُعْطَوْا عَطَاءً خَيْرًا وَأَوْسَعَ مِنَ الصَّبْرِ». [انظر: ١٤٦٩ - مسلم: ١٠٥٣ - فتح: ١١/ ٣٠٣].\n\n٦٤٧١ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا مِسْعَرٌ، حَدَّثَنَا زِيَادُ بْنُ عِلَاقَةَ قَالَ: سَمِعْتُ الْمُغِيرَةَ بْنَ شُعْبَةَ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - يُصَلِّي حَتَّى تَرِمَ -أَوْ تَنْتَفِخَ- قَدَمَاهُ، فَيُقَالُ لَهُ، فَيَقُولُ: «أَفَلَا أَكُونُ عَبْدًا شَكُورًا؟». [انظر: ١١٣٠ - مسلم: ٢٨١٩ - فتح: ١١/ ٣٠٣].\nثم ذكر حديث أبي سعيد الخدري - ﵁ - أَنَّ نَاسًا مِنَ الأَنْصارِ سَأَلُوا رَسُولَ اللهِ - ﷺ -، فَلَمْ يَسْأَلْهُ أَحَدٌ مِنْهُمْ إِلَّا أَعْطَاهُ، حَتَّى نَفِدَ مَا عِنْدَهُ، فَقَالَ لَهُمْ حِينَ نَفِدَ كُلُّ شَيْءٍ أَنْفَقَ بِيَدَيْهِ: \"مَا يَكُنْ عِنْدِي مِنْ خَيْرٍ فلم أَدَّخِرْهُ عَنْكُمْ، وَإِنَّهُ مَنْ يَسْتَعِفَّ يُعِفُّهُ اللهُ، وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللهُ، وَلَنْ تُعْطَوْا عَطَاءً خَيْرًا وَأَوْسَعَ مِنَ الصَّبْرِ\".\nوحديث المُغِيرَةِ - ﵁ - يَقُولُ: كَانَ النَّبِيُّ - ﷺ - يقوم حَتَّى تَرِمَ -أَوْ تَنْتَفِخَ- قَدَمَاهُ، فَيُقَالُ لَهُ، فَيَقُولُ: \"أَفلَا أَكُونُ عَبْدًا شَكُورًا؟! \".","vol":"29","page":492},{"text":"الشرح:\n(معنى حديث أبي سعيد سلف في الزكاة (^١)، وحديث المغيرة سلف في قيامه - ﵇ -) (^٢).\nومعنى (\"يستعف\") لا يلحف في المسألة، كذا شرحه ابن التين. وقال ابن بطال: مَنْ يعفه الله يستعفف، وكذا: من نصره الله ينصر ومن يغنه الله يستغن، وهذا مثل قوله تعالى: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ الآية، [الليل: ٥]، وبين صحة هذا قوله تعالى: ﴿ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا﴾ [التوبة: ١١٨] فلولا ما سبق في علمه أنه قضى لهم بالتوبة ما تابوا، وكذلك في العفة والغنى والصبر، لولا ما سبق في علمه أنهم ممن يقع ذلك منهم ما قدروا على شيء من ذلك بفعلهم، يبين ذلك قوله - ﵇ -: \"اعملوا فكل ميسر لما خلق له\" (^٣). وهذا حجة في أن أفعال العباد خلق الله تعالى.\nوقوله: (\"يعفه الله\") أي: يرزقه ما يعفه إما المال أو القناعة.\nوقوله: (ترم)، يقال: ورم يرم بالكسر فيهما وهو شاذ مثل: يئس. قال الأصمعي: يقال يئس ييئس، وحسب يحسب، ونعم ينعم بالكسر فيهن. وقال أبو زيد: علياء مضر يكسرون العين فيهن وسفلاها يفتحونها. وقال سيبويه، هذا عند أصحابنا إنما يجيء على لغتين بمعنى، يئس ييأس، وياءس يئس لغتان، ثم ركب منهما، وأما: ورم يرم، وومق يمق و(نفق ينفق) (^٤)، (وولى يلي) (^٥)، وورث يرث فلا يجوز فيهن إلا الكسر لغة واحدة.\n_________\n(^١) سلف برقم (١٤٦٩).\n(^٢) من (ص ٢). والحديث سلف برقم (١١٣٠).\n(^٣) سلف برقم (٤٩٤٩)، ورواه مسلم (٢٦٤٧/ ٧).\n(^٤) في (ص ٢): (وفق يفق).\n(^٥) من (ص ٢).","vol":"29","page":493},{"text":"فصل:\nأرفع الصابرين منزلة عند الله من صبر عن محارم الله، وصبر على العمل بطاعته، ومن فعل ذلك فهو من خالص عباده وصفوته، ألا ترى قوله - ﵇ -: \"لم تعطوا عطاء خيرًا وأوسع من الصبر\".\nوسئل الحسن عن قوله - ﵇ - حين سئل عن الإيمان، فقال: \"الصبر والسماح\" (^١). فقيل للحسن: ما الصبر والسماح؟ قال: السماح لفرائض\n_________\n(^١) رواه ابن أبي شيبة في \"الإيمان\" (٤٣)، ومن طريقه البيهقي في \"الشعب\" ٧/ ١٢٢ (٩٧١٠) من طريق هشام، عن الحسن، عن جابر بن عبد الله، مرفوعًا.\nقال الألباني في تعليقه على \"الإيمان\" (٣٥): حديث صحيح؛ رجاله ثقات لولا عنعنة الحسن.\nورواه أبو يعلى ٣/ ٣٨٠ (١٨٥٤)، وعنه ابن عدي في \"الكامل\"، ٨/ ٤٨٤، من طريق يوسف بن محمد بن المنكدر، عن أبيه، عن جابر بن عبد الله مرفوعًا. قال الحافظ العراقي في \"تخريج الإحياء\" (٣٢٩١): فيه يوسف بن محمد بن المنكدر؛ ضعفه الجمهور؛ وقال في موضع آخر (٣٦٧٢): فيه يوسف بن محمد ابن المنكدر، ضعيف.\nوقال الهيثمي في \"المجمع\" ١/ ٥٩: فيه يوسف بن محمد بن المنكدر، وهو متروك.\nوانظر: \"الصحيحة\" ٢/ ٩٣.\nقلت: وفي الباب عن عمرو بن عبسة: رواه أحمد ٤/ ٣٨٥، وعبد بن حميد في \"المنتخب\" (٣٠٠)، والبيهقي في \"الشعب\" ٦/ ٢٤٢ (٨٠١٥)، من طريق حجاج بن دينار، عن محمد بن ذكوان، عن شهر بن حوشب، عن عمرو بن عبسة، مرفوعًا.\nقال الحافظ العراقي في \"تخريج الإحياء\" (٣٢٩١): فيه شهر بن حوشب.\nوقال الهيثمي في \"المجمع\" ١/ ٥٤: في إسناده شهر بن حوشب وقد وثق على ضعف فيه.\nوفي الباب أيضًا عن عبادة بن الصامت وعمير بن قتادة الليثي؛ وانظر: \"الصحيحة\" (١٤٩١، ١٤٩٥).","vol":"29","page":494},{"text":"الله، والصبر عن محارم الله (^١). وقال الحسن: وجدت الخير في صبر ساعة.\nفصل:\nالصبر في حديث المغيرة صبر على العمل بطاعة الله؛ لأنه - ﵇ - كان يصلي بالليل حتى ترم قدماه، ويقول: \"أفلا أكون عبدًا شكورا؟! \" واختلف السلف في حد الشكر كما قال الطبري، فقال بعضهم: شكر العبد ربه على أياديه عنده، ورضاه بقضائه وتسليمه لأمره فيما نابه من خير أو شر. ذكره الربيع بن أنس، عن بعض أصحابه. وقال آخرون: شكر العبد طاعته لربه، روِي ذلك عن السدي ومحمد بن كعب.\nوقال آخرون: هو الإقرار بالنعم أنها لله وأنه المتفضل بها، وقالوا: الحمد لله والشكر معنى واحد، روي ذلك عن ابن عباس وابن زيد.\nقال الطبري: والصواب في ذلك أن شكر العبد هو إقراره بأن ذلك من الله دون غيره، إقرارًا بحقيقة الفعل ويصدقه العمل، فأما الإقرار الذي يكذبه العمل فإن صاحبه لا يستحق اسم الشاكر بالإطلاق، ولكنه يقال: شكر باللسان، والدليل على صحة ذلك. قوله تعالى: ﴿اعْمَلُوا آلَ دَاوُودَ شُكْرًا﴾ [سبأ: ١٣] ومعلوم أنه لم يأمرهم، إذ قال لهم ذلك بالإقرار بنعمته؛ لأنهم كانوا لا يجحدون أن يكون ذلك تفضلا منه عليهم، وإنما أمرهم بالشكر على نعمه بالطاعة له بالعمل. وكذلك قال نبينا حين تفطرت قدماه ما سلف.\nفإن قلت: أي: المنزلتين أعلى الصبر أو الشكر؟ قيل: كل رفيع الدرجة شريف المنزلة، وما ذو العافية والرخاء، كذي الفاقة والبلاء\n_________\n(^١) رواه البيهقي في \"الشعب\" ٧/ ١٢٢ (٩٧٠٩).","vol":"29","page":495},{"text":"وفي قوله: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ [الزمر: ١٠] وخصوصه إياهم من الأجر على صبرهم دون سائر من ضمن له ثوابًا على عمله ما يبين عن فضل الصبر، وقد روى الأعمش عن أبي الزبير عن جابر - ﵁ - رفعه: \"يود أهل العافية يوم القيامة أن جلودهم في الدنيا كانت تقرض بالمقاريض لما يرون من ثواب الله لأهل البلاء\" (^١).\nوذكر ابن أبي الدنيا من حديث أم هانئ - ﵂ - قالت: دخل عليَّ رسول الله - ﷺ - فقال: \"أبشري فإن الله قد أنزل لأمتي الخير كله، إن الحسنات يذهبن السيئات\" قلت: بأبي وأمي، وما الحسنات؟ قال: \"الصلوات الخمس\". ودخل عليَّ فقال: \"أبشري فإن الله قد نزل خيرًا لا شر بعده\" قلت: بأبي وأمي، ما هو؟ قال: \"أنزل الله ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾، فقلت: يا رب، زد أمتي\".\nفألْزل الله تعالى: ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ﴾ [البقرة: ٢٦١] فقلت: \"يا رب، زد أمتي\". فأنزل الله تعالى: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ (^٢) [الزمر: ١٠].\nوروى الطبراني من حديث الحسن، (عن جده)، عن رسول الله - ﷺ -: \"إن في الجنة شجرة يقال لها: شجرة البلوى، يؤتى بأهل البلاء يوم القيامة، فلا يرفع لهم ديوان ولا ينصب لهم ميزان، فيصب عليهم الأجر صبًّا\" ثم قرأ: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ (^٣).\n_________\n(^١) رواه الترمذي (٢٤٠٢)، وصححه الألباني في \"الصحيحة\" (٢٠٦).\n(^٢) \"شرح ابن بطال\" ١٠/ ١٨٣ - ١٨٤.\n(^٣) \"المعجم الكبير\" ٣/ ٩٢ - ٩٣ (٢٧٦٠)؛ قال الهيثمي في \"المجمع\" ٢/ ٣٠٥: فيه سعد بن طريف؛ وهو ضعيف جدًّا.","vol":"29","page":496},{"text":"<span data-type='title' id=toc-3899>٢١ - باب ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ﴾ [الطلاق: ٣]</span>\nقَالَ الرَّبِيعُ بْنُ خُثَيْمٍ: فِي كُلِّ مَا ضَاقَ عَلَى النَّاسِ.\n\n٦٤٧٢ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ حُصَيْنَ بْنَ عَبْدِ الرَّحْمَنِ قَالَ: كُنْتُ قَاعِدًا عِنْدَ سَعِيدِ بْنِ جُبَيْرٍ فَقَالَ: عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ، هُمُ الَّذِينَ لَا يَسْتَرْقُونَ، وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ». [انظر: ٣٤١٠ - مسلم: ٢٢٠ - فتح: ١١/ ٣٠٥].\nثم ذكر حديث ابن عَبَّاسٍ - ﵁ -: \"يَدْخُلُ الجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ، هُمُ الذِينَ لَا يَسْتَرْقُونَ، وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ\". وقد سلف (^١)، وكذا أغفله ابن التين وابن بطال فمن بعدهم.\n_________\n(^١) سلف برقم (٥٧٥٢) كتاب: الطب، باب: من لم يرق.","vol":"29","page":497},{"text":"<span data-type='title' id=toc-3900>٢٢ - باب مَا يُكْرَهُ مِنْ قِيلَ وَقَالَ</span>\n٦٤٧٣ - حَدَّثَنَا عَلِيُّ بْنُ مُسْلِمٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا غَيْرُ وَاحِدٍ مِنْهُمْ مُغِيرَةُ وَفُلَانٌ وَرَجُلٌ ثَالِثٌ أَيْضًا، عَنِ الشَّعْبِيِّ، عَنْ وَرَّادٍ كَاتِبِ الْمُغِيرَةِ بْنِ شُعْبَةَ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى الْمُغِيرَةِ أَنِ اكْتُبْ إِلَيَّ بِحَدِيثٍ سَمِعْتَهُ مِنْ رَسُولِ اللهِ - ﷺ -، قَالَ: فَكَتَبَ إِلَيْهِ الْمُغِيرَةُ: أَنِّي سَمِعْتُهُ يَقُولُ عِنْدَ انْصِرَافِهِ مِنَ الصَّلَاةِ: «لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهْوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ». ثَلَاثَ مَرَّاتٍ. قَالَ: وَكَانَ يَنْهَى عَنْ قِيلَ وَقَالَ وَكَثْرَةِ السُّؤَالِ، وَإِضَاعَةِ الْمَالِ، وَمَنْعٍ وَهَاتِ، وَعُقُوقِ الأُمَّهَاتِ، وَوَأْدِ الْبَنَاتِ.\nوَعَنْ هُشَيْمٍ، أَخْبَرَنَا عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ قَالَ: سَمِعْتُ وَرَّادًا يُحَدِّثُ هَذَا الحَدِيثَ، عَنِ المُغِيرَةِ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٨٤٤ - مسلم: ٥٩٣ - فتح: ١١/ ٣٠٦].\nذَكَرَ فيهِ حَدِيث المغيرة بطوله، وقد سلف (^١)، وفيه: وَكَانَ يَنْهَى عَنْ قِيلَ وَقَالَ.\nلا جرم حذفه ابن بطال.\nقال أبو عبيد: فيه تجوز غريب، وذلك أنه جعل القال مصدرًا كأنه قال: عن قيل، قال، وقول، يقال، قلت، قولًا، وقيلًا، وقالًا، ومعناه أنه نهى عن الإكثار مما لا يغني من أحاديث الناس، ورويناه منونًا على أنه مصدر فيهما، وروي تركه، وقيل في معناه: إنه يذكر أقوالًا للعلماء في الحادثة، ويرتكب أحدها بغير دليل.\nوقوله: (وعن كثرة السؤال) أي: عما لا حاجة فيه، أو السؤال المعروف، أو الإلحاف فيه أو عما لا يعني كان نهى عنه.\n_________\n(^١) سلف برقم (٨٤٤، ١٤٧٧، ٢٤٠٨، ٥٩٧٥).","vol":"29","page":498},{"text":"وقال مالك: والله ما نعرف إن كان هو هذا الذي أنتم فيه من تفريع المسائل (^١). وقيل: أراد النهي عن السؤال عن أشياء سألت عنها، وأراد السؤال عنها لئلا يحرم شيئًا كان مسكوتًا عنه.\nوقوله: (وإضاعة المال) أي: وضعه في غير محله وحقه.\nوقوله: (ومنع وهات) يعني: منع ما يجب من الحقوق وسؤال ما ليس له.\nوقوله: (ووأد البنات) هي البنت تدفن حية، كانوا يفعلونه في الجاهلية إذا ولد للفقير منهم بنت دسها في التراب، كما حكى الله عنهم، يقال: وأدت الوائدة ولدها تئده وأدًا، وكل هذا سلف واضحًا.\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٣١٥.","vol":"29","page":499},{"text":"<span data-type='title' id=toc-3901>٢٣ - باب حِفْظِ اللِّسَانِ</span>\nوقول النبي - ﷺ -: \"مَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ\". وَقَوْلِهِ تَعَالَى: ﴿مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ﴾ [ق: ١٨].\n\n٦٤٧٤ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، سَمِعَ أَبَا حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ الْجَنَّةَ». [انظر: ٦٨٠٧ - فتح: ١١/ ٣٠٨].\n\n٦٤٧٥ - حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلَا يُؤْذِ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ». [انظر: ٥١٨٥ - مسلم: ٤٧ - فتح: ١١/ ٣٠٨].\n\n٦٤٧٦ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا لَيْثٌ، حَدَّثَنَا سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِي شُرَيْحٍ الخُزَاعِيِّ قَالَ: سَمِعَ أُذُنَاىَ وَوَعَاهُ قَلْبِي النَّبِيَّ - ﷺ - يَقُولُ: «الضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ جَائِزَتُهُ». قِيلَ: مَا جَائِزَتُهُ؟ قَالَ: «يَوْمٌ وَلَيْلَةٌ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَسْكُتْ». [انظر: ٦٠١٩ - مسلم: ٤٨ - فتح: ١١/ ٣٠٨].\n\n٦٤٧٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، عَنْ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ عِيسَى بْنِ طَلْحَةَ التَّيْمِيِّ، عَنْ أَبِي هُرَيْرَةَ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مَا يَتَبَيَّنُ فِيهَا، يَزِلُّ بِهَا فِي النَّارِ أَبْعَدَ مِمَّا بَيْنَ الْمَشْرِقِ». [٦٤٧٨ - مسلم: ٢٩٨٨ - فتح: ١١/ ٣٠٨].\n\n٦٤٧٨ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُنِيرٍ، سَمِعَ أَبَا النَّضْرِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ -يَعْنِي: ابْنَ دِينَارٍ - عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -","vol":"29","page":500},{"text":"قَالَ: «إِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ لَا يُلْقِي لَهَا بَالًا، يَرْفَعُ اللهُ بِهَا دَرَجَاتٍ، وَإِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي جَهَنَّمَ». [انظر: ٦٤٧٧ - مسلم: ٢٩٨٨ - فتح: ١١/ ٣٠٨].\nثم ساق أحاديث:\nأحدها:\nحديث سَهْلِ بْنِ سَعْدٍ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ (على الله) (^١) الجَنَّةَ\".\nثانيها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - باللفظ الذي علقه أولا وزيادة: \"وَمَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ فَلَا يُؤْذِ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ\".\nثالثها: حديث أَبِي شُرَيْحٍ مثله.\nرابعها:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"إِنَّ العَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مَا يَتَبَيَّنُ فِيْهَا يَزِلُّ بِهَا فِي النَّارِ أَبْعَدَ مِمَّا بَيْنَ المَشْرِقِ وَالمَغْرِبِ\".\nخامسها:\nحديثه أيضًا - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"إِنَّ العَبْدَ يَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ لَا يُلْقِي لَهَا بَالًا، يَرْفَعُ اللهُ لَهُ بِهَا دَرَجَاتٍ، وَإِنَّ العَبْدَ ليَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي جَهَنَّمَ\".\nالشرح:\nالمراد بحفظ اللسان: عما لا ينبغي. والقول بالحق واجب،\n_________\n(^١) من (ص ٢).","vol":"29","page":501},{"text":"والصمت فيه غير واسع، روِي عنه - ﵇ - أنه قال: \"أكثر الناس خطايا يوم القيامة أكثرهم خوضًا في الباطل\" (^١).\nوقال: التقي ملجم لا يتكلم بكل ما يريد، وقال: \"من حسن إسلام المرء تركه ما لا يعنيه\" (^٢). وقال عيسى - ﷺ -: لا تكثروا الكلام بغير ذكر الله فيقسي قلوبكم؛ فإن القلب القاسي بعيد من الله (^٣). قال مالك: من لم يعد كلامه من عمله كثر كلامه، ويقال: إن من علم أن كلامه من عمله قل كلامه. قال مالك: ولم كونوا يهدرون الكلام هكذا، ومن الناس من يتكلم بكلام شهر في ساعة، وذكر عن بعض السلف أنه قال: لو كانت الصحف التي تكتب فيها أعمالنا من عندنا لأقللنا الكلام.\nوكان أكثر كلام أبي بكر - ﵁ -: لا إله إلا الله، يقول: كان الأمر كذا ولا إله إلا الله، وكان كذا ولا إله إلا الله.\nفصل:\nوالآية المذكورة أولًا قال فيها الحسن وقتادة: يكتبان جميع الأشياء، وقال: وخصه عكرمة بالخير والشر (^٤). ويقوي الأول تفسير أبي صالح في قوله: ﴿يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ﴾ [الرعد: ٣٩]، إن الملائكة تكتب كل ما يتكلم به المرء، فيمحو الله تعالى منه ما ليس له ولا عليه، ويثبت ما له وما عليه. والعتيد: الحاضر المهيأ.\n_________\n(^١) رواه الطبراني ٩/ ١٠٤ (٨٥٤٧)، والبيهقي في \"الشعب\" ٧/ ٤١٦ (١٠٨٧)؛ وضعفه الألباني في \"ضعيف الجامع\" (١٣٩٣).\n(^٢) رواه الترمذي (٢٣١٧)، وابن ماجه (٣٩٧٦)، وصححه الألباني في \"صحيح الجامع\" (٥٩١١).\n(^٣) رواه مالك في \"الموطأ\" ص ٦١٠.\n(^٤) رواه الطبري في \"تفسيره\" ١١/ ٤١٦ - ٤١٧ (٣١٨٦٤).","vol":"29","page":502},{"text":"وقال الداودي: هو الحافظ. والمعروف أن الرقيب هو: الحافظ، وأن العتيد عند أهل اللغة هو: الحاضر.\nفصل:\nوقوله: \"من يضمن لي\" هو بفتح الميم في مستقبله، وبكسرها في ماضيه، تقول: ضمنت الشيء أي: كفلت به، واللحى بفتح اللام وبكسرها: منبت الشعر من الإنسان وغيره. وما بين لَحْيَيْهِ: هو لسانه. وعلى هذا أورده البخاري هنا وغيره من العلماء.\nوقال الداودي: (\"ما بين لحيَيْه\") يعني: الفم، من ضمن ما يكون منه من الشر من قول أو فعل بأكل أو شرب أو غيرهما.\nقال: \"وما بين رجليه \" يعني: الفرج. فمن حفظ هذين سلم من الشر كله؛ لأنه لم يبق إلا السمع والبصر، فإذا سمع أو رأى صار الفعل إلى الفم أو الفرج، فمن حفظهما كان أصل حفظه أن يحمي سمعه وبصره مما يؤديه إلى فعل الفم والفرج.\nفصل:\nرواية أبي سلمة عن أبي هريرة - ﵁ -: \"فلا يؤذي جاره\"، وليس ذلك في رواية المَقْبُري، عن أبي شريح كما سقناه، ووقع في كلام الداودي أن رواية المقبري عن أبي هريرة: \"فليكرم جاره\". وليس كذلك فاعلمه، وإنما فيه: \"فليكرم ضيفه\" كما سقناه.\nفصل:\nالسخط، والسخط خلاف الرضا، ومعنى: \"لا يلقي لها بالًا\" لا يظن أنها بلغت ما هي بالغته، وقيل: إن أكثر ذلك في مجالس ذوي الأمر المطاع. وقال ابن وهب: يريد من اللفظ بالسوء لم يرد بذلك الحجة","vol":"29","page":503},{"text":"لأمر الله في الدين، وقيل: هي الكلمة عند ذي السلطان يرضيه بها فيما يسخط الله.\nوقوله: (\"يهوي بها\") أي: يسقط، وهو بفتح الياء في مستقبله ثلاثي، ومنه: ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾ [النجم: ١].\nوقوله: (\"يزل بها\") أي: يدخل بها.\nقال الجوهري: تقول: زللت يا فلان زليلًا، إذا أزل في ظن أو منطق (^١).\nوقال القزاز: زللت بالكسر يزل زللا، والاسم: الزلة والزليلى، وقرأناه بكسر الزاي.\nفصل:\nوما أحق من علم أن عليه حفظة موكلين به، يحصون عليه سقط كلامه وعثرات لسانه، أن يحزنه ويقل كلامه فيما لا يعنيه، وما أحراه بالسعي في أن لا يرتفع عنه ما يطول عليه ندمه من قول الزور والخوض في الباطل، وأن يجاهد نفسه في ذلك، ويستعين بالله، ويستعيذ من شر لسانه.\nفصل:\nوقوله: \"من كان يؤمن بالله واليوم الآخر فليقل خيرًا أو ليصمت\". يعني: من كان يؤمن بهما الإيمان التام، فإنه ستبعثه قوة إيمانه على محاسبة نفسه في الدنيا، والصمت عما يعود عليه حسرة وندامة يوم القيامة، وكان الحسن يقول: ابن آدم، نهارك ضيفك فأحسن إليه؛ فإنك إن أحسنت إليه ارتحل يحمدك، وإن أسأت إليه ارتحل يذمك.\n_________\n(^١) \"الصحاح\" ٤/ ١٧١٧، مادة: (زلل).","vol":"29","page":504},{"text":"وقال عمر بن عبد العزيز لرباح بن عبيد: بلغني أن الرجل ليظلم بالمظلمة، فما يزال المظلوم يشتم ظالمه حتى يستوفي حقه ويفضل الظالم عليه، وروى أسدٌ عن الحسن البصري قال: لا يبلغ أحد حقيقة الإيمان حتى لا يعيب أحدًا بعيب هو فيه، وحتى يبتدئ بصلاح ذلك العيب من نفسه؛ فإنه إن فعل ذلك لم يصلح عيبًا إلا وجد في نفسه عيبًا آخر، فينبغي له أن يصلحه، فإذا كان المرء كذلك كان شغله في خاصته واجبًا، وأحب العباد إلى الله من كان كذلك.\nفصل:\nقد أسلفنا أن المراد بـ \"ما بين لحييه\": اللسان، فلم يتكلم بما يكتب عليه صاحب الشمال، وبـ \"ما بين رجليه\" يعني: فرجه، فلم يستعمله فيما لا يحل، ودل بهذا الحديث أن أعظم البلاء على العبد في الدنيا اللسان والفرج، فمن وفي شرهما فقد وقي أعظم الشر، ألا ترى قوله: \"إن العبد ليتكلم بالكلمة ما يلقى لها بالًا .. \" إلى آخره.\nوقال أهل العلم: هي الكلمة عند السلطان بالبغي والسعي على المسلم، فربما كانت سببًا لهلاكه، وإن لم يرد ذلك الساعي، لكنها آلت إلى هلاكه؛ فكتب عليه إثم (تلك) (^١)، [و] (^٢) الكلمة التي يكتب الله له بها رضوانه، الكلمة يريد بها وجه الله بين أهل الباطل، أو الكلمة يدفع بها مظلمة عن أخيه المسلم، ويفرج عنه بها كربة من كرب الدنيا؛ فإن الله يفرج عنه كربة من كرب الآخرة ويرفعه بها درجات يوم القيامة.\n_________\n(^١) في الأصل: ذلك، وفي الهامش: صوابه تلك، وهو ما أثبتناه.\n(^٢) ليست في الأصل، والسياق يقتضيها.","vol":"29","page":505},{"text":"فصل:\nأفرد ابن أي الدنيا للصمت مصنفًا كبيرًا (^١)؛ فذكر فيه حديث عقبة بن عامر - ﵁ -: يا رسول الله، ما النجاة؟ قال: \"املِك عليك لسانك وليسعك بيتك، وابك على خطيئتك\" (^٢). ومنها حديث أسود بن أصرم المحاربي: أوصني يا رسول الله. فذكر له بعد أن قال: أملك يدي ولساني، \"لا تبسط يدك إلا إلى خير، ولا تقل بلسانك إلا معروفًا\" (^٣).\nومنها حديث معاذ: يا رسول الله، أنؤاخذ بما نقول؟ فقال: \"ثكلتك أمك يا ابن جبل، وهل يكب الناس في النار على مناخرهم إلا حصائد ألسنتهم\" (^٤).\nومنها حديث أنس - ﵁ - مرفوعًا: \"لا يستقيم إيمان عبد حتى يستقيم قلبه، ولا يستقيم قلبه حتى يستقيم لسانه\" (^٥)، ومنها حديث عبد الله بن عمرو - ﵁ -: \"من صمت نجا\" (^٦). وغير ذلك مما يطول.\n_________\n(^١) في هامش الأصل: رويته عاليا سماعا بحلب، وهو في مجلدة.\n(^٢) \"الصمت\" (٢)، ط. دار الكتاب العربي؛ تحقيق: أبي إسحاق الحويني. والحديث رواه الترمذي (٢٤٠٦)، وصححه الألباني في \"الصحيحة\" (٨٩٠).\n(^٣) \"الصمت\" (٥)، والحديث رواه الطبراني ١/ ٢٨١ (٨١٧)، وصححه الألباني في \"الصحيحة\" (١٥٦٠).\n(^٤) \"الصمت\" (٦)، والحديث رواه الترمذي (٢٦١٦)، وابن ماجه (٣٩٧٣)، وصححه الألباني في \"الصحيحة\" (٤١٢).\n(^٥) \"الصمت\" (٩)، والحديث رواه أحمد ٣/ ١٩٨، والبيهقي في \"الشعب\" ١/ ٤١، وصححه الألباني \"الصحيحة\" (٢٨٤١).\n(^٦) \"الصمت\" (١٠)، والحديث رواه الترمذي (٢٥٠١)، وأحمد ٢/ ١٥٩، وصححه الألباني في \"الصحيحة\" (٥٣٦).","vol":"29","page":506},{"text":"<span data-type='title' id=toc-3902>٢٤ - باب البُكَاءِ مِنْ خَشْيَةِ اللهِ</span>\n٦٤٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، قَالَ: حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «سَبْعَةٌ يُظِلُّهُمُ اللهُ: رَجُلٌ ذَكَرَ اللهَ فَفَاضَتْ عَيْنَاهُ». [انظر: ٦٦٠ - مسلم: ١٠٣١ - فتح: ١١/ ٣١٢].\nذَكَرَ فيهِ حَدِيث أَبِي هُرَيْرَةَ - ﵁ -: \"سَبْعَةٌ يُظِلُّهُمُ اللهُ في ظِلِّه: رَجُلٌ ذَكَرَ اللهَ خاليا فَفَاضَتْ عَيْنَاهُ\".\nوقد سلف (^١) ([وسيأتي] (^٢) في باب: فضل من ترك الفواحش، من كتاب: المحاربين) (^٣).\nوفي الباب أحاديث أخر منها: ما رواه أسد بن موسى، عن عمران ابن يزيد، عن يزيد الرقاشي، عن أنس بن مالك مرفوعًا: \"أيها الناس، ابكوا فإن لم تبكوا فتباكوا، فإن أهل النار يبكون في النار حتى تسيل دموعهم في وجوههم كأنها جداول، ثم تنقطع الدموع وتسيل الدماء، فتقرح العيون، فلو أن السفن أجريت فيها لجرت\" (^٤).\n_________\n(^١) سلف برقم (٦٦٠).\n(^٢) زيادة ليست في (ص ٢) لا يستقيم الكلام بدونها.\n(^٣) من (ص ٢).\nقلت: سيأتي برقم (٦٨٠٦).\n(^٤) رواه أبو يعلى ٧/ ١٦١ - ١٦٢ (٤١٣٤)، والبغوي في \"شرح السنة\" ١٥/ ٢٥٢ - ٢٥٣ (٤٤١٨)، وفي \"معالم التنزيل\" ٤/ ٨٠ من طريق ابن المبارك عن عمران بن زيد، به.\nقال البوصيري في \"الإتحاف\" ٨/ ٢١٦ (١٧٨١٦/ ١): فيه يزيد الرقاشي، وهو ضعيف. وضعفه الألباني في \"ضعيف الترغيب\" (٢١٧٨).","vol":"29","page":507},{"text":"وكان - ﵇ - إذا قام إلى الصلاة سمع لجوفه أزيز كأزيز المرجل من البكاء (^١)، وهذِه كانت سيرة الأنبياء والصالحين، كان خوف الله أشرب قلوبهم واستولى عليهم الوجل حتى كأنهم عاينوا الحساب، وعن يزيد الرقاشي قال: يا لهفاه، سبقني العابدون، وقطع بي نوح يبكي على خطيئته، ويزيد لا يبكي على خطيئته، إنما سمي نوحًا لطول ما ناح على نفسه من البكاء (^٢).\nوذكر ابن المبارك، عن مجاهد قال: كان طعام يحيى بن زكريا العشب (^٣)، وكان يبكي من خشية الله ما لو كان النار على عينيه لا تحرقه، ولقد كانت الدموع اتخذت في وجهه مجرى.\nوقال ابن عباس مرفوعًا: \"كان مما ناجى الله موسى أنه لم يتعبد العابدون بمثل البكاء من خيفتي، أما البكاءون من خيفتي فلهم الرفيق لا يشاركون فيه\" (^٤).\nوعن وهيب بن الورد، أن زكريا قال ليحيى ابنه شيئًا، فقال له: يا أبتِ إن جبريل أخبرني أن بين الجنة والنار مغارة لا يقطعها إلا كل بكاء. وقال الحسن: أوحى الله إلى عيسى أن اكحل عينيك بالبكاء إذا رأيت البطالين يضحكون. وعن وهب بن منبه، عن رسول الله - ﷺ - قال: \"لم يزل أخي داود باكيًا على خطيئته أيام حياته كلها، وكان\n_________\n(^١) رواه أبو داود (٩٠٤)، والنسائي ٣/ ١٣، وأحمد ٤/ ٢٥.\nوصححه الألباني في \"صحيح أبي داود\" (٨٣٩).\n(^٢) \"حلية الأولياء\" ٣/ ٥٠ - ٥١.\n(^٣) \"الزهد\" (٤٧٩).\n(^٤) رواه الطبراني ١٢/ ١٢٠ - ١٢١ (١٢٦٥٠)، والبيهقي في \"شعب الإيمان\" ٧/ ٣٤٥.\nقال الهيثمي في \"المجمع\" ٨/ ٢٠٣: فيه جويبر وهو ضعيف جدًّا.","vol":"29","page":508},{"text":"يلبس الصوف، ويفترش الشعر، ويصوم يومًا ويفطر يومًا، ويأكل خبز الشعير بالملح والرماد، ويمزج شرابه بالدموع، ولم ير ضاحكًا بعد الخطيئة، ولا شاخصًا ببصره إلى السماء، حياءً من ربه، وهذا بعد المغفرة، وكان إذا ذكر خطيئته خر مغشيًا عليه، يضطرب كأنه أعجب منه، فقال: وهذِه خطيئة أخرى\".\nوروي عن محمد بن كعب في قوله تعالى: ﴿وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ﴾ [ص: ٢٥] قال: الزلفى: أول من يشرب من الكأس يوم القيامة داود وابنه - عليهما الصلاة والسلام -. قال بعضهم: أرى هذِه الخاصية؛ لشربه دموعه من خشية الله. وكان عثمان إذا وقف على قبر بكى حتى يبل لحيته، فيقال له: قد تذكر الجنة والنار ولا تبكي، وتبكي من هذا؟ قال: إن رسول الله - ﷺ - قال: \"إن القبر أول منازل الآخرة، فإن نجا منه فما بعده أيسر منه، وإن لم ينج منه فما بعده أشد منه\" (^١). وقال أبو رجاء: رأيت مجرى الدموع من ابن عباس كالشراك البالي من البكاء (^٢).\nفصل:\nومن أحاديث الباب قوله - ﵇ -: \"لا تدخلوا على هؤلاء المعذبين إلا أن تكونوا باكين\". يعني: أهل الحجر (^٣). وحديث أبي هريرة - ﵁ -: \"لو تعلمون ما أعلم لضحكتم قليلا ولبكيتم كثيرًا\" (^٤) من حديث أبي ذر بزيادة: \"ولخرجتم إلى الصعدات تجأرون إلى الله\" (^٥).\n_________\n(^١) رواه الترمذي (٢٣٠٨) وابن ماجه (٤٢٦٧) وصححه الألباني في \"المشكاة\" (١٣٢).\n(^٢) رواه ابن أبي شيبة ٧/ ٢٢٤.\n(^٣) سلف برقم (٤٣٣)، ورواه مسلم (٢٩٨٠).\n(^٤) سيأتي برقم (٦٦٣٧) كتاب: الأيمان والنذور، باب: كيف كانت يمين النبي - ﷺ -.\n(^٥) رواه الترمذي (٢٣١٢) وضعفه الألباني في \"ضعيف الترمذي\" (٤٠١).","vol":"29","page":509},{"text":"ومن حديث يزيد الرقاشي، عن أنس مرفوعًا: \"ابكوا\"، وقد سلف للترمذي من حديث ابن عباس مرفوعًا: \"عينان لا تمسهما النار: عين بكت من خشية الله، وعين حرست في سبيل الله\". ثم قال: حسن غريب (^١).\nوبعضهم رواه عن ابن عباس، عن العباس، ذكره أبو موسى المديني. وله من حديث أبي هريرة: \"ثلاثة أعين لا تمسها النار\" (^٢) فذكرهما، وزاد: \"وعين فقئت في سبيل الله\". قال المديني: قوله: \"فقئت \" غريب لا أعرفه إلا من هذا الوجه. وذلك نحو ما روي عن عثمان بن مظعون، وقتادة بن النعمان - ﵄ -، وغيرهما، وروي هذا العدد أيضًا عن معاوية بن حيدة وابن عباس وأبي ريحانة إلا أنهم قالوا يدل فقء العين الغض عن محارم الله، وفي حديث أسامة بن زيد مرفوعًا: \"كل عين باكية يوم القيامة إلا أربعة أعين: عين بكت من خشية الله، وعين غضت عن محارم الله، وعين حرست في سبيل الله، وعين باتت ساهرة فباتت ساجدة لله تعالى\" (^٣).\nومن حديث أبي هريرة - ﵁ - مرفوعًا: \"لا يدخل النار عين بكت من خشية الله حتى يعود اللبن في الضرع\" (^٤). قال أبو موسى: وهو على شرط الترمذي والنسائي. ومن حديث زيد بن أرقم: قال رجل: يا رسول الله بما أتقي النار؟ قال: \"بدموع عينيك فإن عينًا بكت من\n_________\n(^١) رواه الترمذي (١٦٣٩)، وصححه الألباني كما في \"المشكاة\" (٣٨٢٩).\n(^٢) رواه الحاكم في \"المستدرك ٢/ ٨٢، والبيهقي في \"شعب الإيمان\" ١/ ٤٨٨، وقال الحاكم: صحيح الإسناد ولم يخرجاه، وضعفه الألباني في \"الضعيفة\" (٥١٤٤).\n(^٣) رواه أبو نعيم في \"حلية الأولياء\" ٣/ ١٦٣.\n(^٤) \"مسند الطيالسي\" ١/ ٣٢١ (٢٤٤٣).","vol":"29","page":510},{"text":"خشية الله لا تمسها النار أبدًا\" (^١). وقال: هذا إسناد غريب، ويروى من حديث ابن عمر - ﵄ - أيضًا (^٢).\nومن حديث ابن مسعود مرفوعًا: \"ما من عبد مؤمن يخرج من عينيه دموع وإن كانت مثل رأس الذباب من خشية الله لم تصب شيئًا من خروجه إلا حرمه الله على النار\" (^٣).\nثم قال: هذا الحديث من هذا الوجه يعرف بمحمد بن أبي حميد رواه عنه جماعة، ومن حديث قتادة، عن أنس رفعه: \"ما اغرورقت عين بمائها إلا حرمه الله على النار\" (^٤).\nقال: ورواه عبيدة بن حسان، عن النضر بن حميد رفعه فزاد فيه: \"من خشية الله إلا حرم الله جسدها على النار؛ فإن فاضت على وجهه لم يرهق وجهه قتر ولا ذلة\" (^٥).\nومن حديث أنس مرفوعًا: \"إن العبد ليمرض المرض فيرق قلبه فيذكر ذنوبه التي سلفت منه، فيقطر من عينه مثل رأس الذباب من الدمع، فيطهره الله من ذنوبه؛ فإن بعثه بعث مطهرًا وإن قبضه قبضه مطهرًا\" (^٦).\n_________\n(^١) رواه ابن أبي الدنيا في \"الرقة والبكاء\" ص ٤٣ (٤)، والخطيب في \"تاريخ بغداد\" ٨/ ٣٦٢، قال ابن الجوزي في \"العلل المتناهية\" ٢/ ٣٣٤، ٣٣٥، (١٣٧١): لا يصح عن رسول الله - ﷺ -، وقال الألباني في \"ضعيف الترغيب والترهيب\" (١٩٣٣): موضوع.\n(^٢) رواه ابن أبي الدنيا في \"الرقة والبكاء\" ص ٤٤ (٥).\n(^٣) رواه ابن ماجه (٤١٩٧)، وضعفه الألباني في \"الضعيفة\" (١٥٦٢).\n(^٤) رواه عبد الرزاق في \"المصنف\" ١/ ١٨٩، وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (١٩٣٧).\n(^٥) رواه البيهقي في \"شعب الإيمان\" ١/ ٤٩٥.\n(^٦) رواه أبو نعيم في \"حلية الأولياء\" ٥/ ٢٤٠.","vol":"29","page":511},{"text":"ومن حديث ثابت عنه: نزل جبريل على رسول الله - ﷺ - قال: \"وعزتي وجلالي لا تبكين عين عبد في الدنيا من خشيتي إلا أكثرت ضحكها في الجنة\" (^١).\nومن حديث القاسم، عن أبي أمامة رفعه: \"ليس شيء أحب إلى الله من قطرتين وأثرين: قطرة دمع من خشية الله، وقطرة دم تراق في سبيل الله، وأما الأثران: فأثر في سبيل الله وأثر في فريضة من فرائض الله\" (^٢). وقال أبو موسى: رواه أبو النضر، عن (أبي) (^٣) الوليد، عن القاسم، عن أبي أمامة موقوفًا.\nوذكر ابن منجويه الدينوري في كتاب \"الوجل\" من حديث العباس مرفوعًا: \"إذا اقشعر جلد العبد من خشية الله تحاتت عنه خطاياه كما تحات عن الشجرة اليابسة ورقها\" (^٤). قال أبو موسى: لا أعرفه إلا من حديث عبد العزيز بن محمد الدراوردي. قلت: أخرجه ابن منجويه أيضًا من حديث الليث بن سعد أيضًا.\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ١/ ٤٨٩، وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (١٩٤١).\n(^٢) رواه الترمذي (١٦٦٩)، والطبراني ٨/ ٢٣٥، وحسنه الألباني في \"المشكاة\" (٣٨٣٧).\n(^٣) من (ص ٢).\n(^٤) رواه ابن أبي شيبة ٧/ ٢٢٥ والبزار ٤/ ١٤٨،، والبيهقي في \"شعب الإيمان\" ١/ ٤٩١، وضعفه الألباني في \"الضعيفة\" (٢٣٤٢).","vol":"29","page":512},{"text":"<span data-type='title' id=toc-3903>٢٥ - باب الخَوْفِ مِنَ اللهِ -﷿</span>-\n٦٤٨٠ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «كَانَ رَجُلٌ مِمَّنْ كَانَ قَبْلَكُمْ يُسِيءُ الظَّنَّ بِعَمَلِهِ، فَقَالَ لأَهْلِهِ إِذَا أَنَا مُتُّ فَخُذُونِي فَذَرُّونِي فِي الْبَحْرِ فِي يَوْمٍ صَائِفٍ، فَفَعَلُوا بِهِ، فَجَمَعَهُ اللهُ ثُمَّ قَالَ: مَا حَمَلَكَ عَلَى الَّذِي صَنَعْتَ؟ قَالَ: مَا حَمَلَنِي إِلاَّ مَخَافَتُكَ. فَغَفَرَ لَهُ». [انظر: ٣٤٥٢ - فتح: ١١/ ٣١٢].\n\n٦٤٨١ - حَدَّثَنَا مُوسَى، حَدَّثَنَا مُعْتَمِرٌ: سَمِعْتُ أَبِي، حَدَّثَنَا قَتَادَةُ، عَنْ عُقْبَةَ بْنِ عَبْدِ الغَافِرِ، عَنْ أَبِي سَعِيدٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - ذَكَرَ رَجُلًا فِيمَنْ كَانَ سَلَفَ أَوْ قَبْلَكُمْ آتَاهُ اللهُ مَالًا وَوَلَدًا -يَعْنِي: أَعْطَاهُ- قَالَ: \"فَلَمَّا حُضِرَ قَالَ لِبَنِيهِ: أَيَّ أَبٍ كُنْتُ؟ قَالُوا: خَيْرَ أَبٍ. قَالَ: فَإِنَّهُ لَمْ يَبْتَئِرْ عِنْدَ اللهِ خَيْرًا -فَسَّرَهَا قَتَادَةُ: لَمْ يَدَّخِرْ- وَإِنْ يَقْدَمْ عَلَى اللهِ يُعَذِّبْهُ فَانْظُرُوا، فَإِذَا مُتُّ فَأَحْرِقُونِي، حَتَّى إِذَا صِرْتُ فَحْمًا فَاسْحَقُونِي -أَوْ قَالَ: فَاسْهَكُونِي- ثُمَّ إِذَا كَانَ رِيحٌ عَاصِفٌ فَأَذْرُونِى فِيهَا. فَأَخَذَ مَوَاثِيقَهُمْ عَلَى ذَلِكَ وَرَبِّي فَفَعَلُوا، فَقَالَ اللهُ كُنْ. فَإِذَا رَجُلٌ قَائِمٌ، ثُمَّ قَالَ: أَيْ عَبْدِي، مَا حَمَلَكَ عَلَى مَا فَعَلْتَ؟ قَالَ: مَخَافَتُكَ -أَوْ فَرَقٌ مِنْكَ- فَمَا تَلَافَاهُ أَنْ ﵀». فَحَدَّثْتُ أَبَا عُثْمَانَ فَقَالَ: سَمِعْتُ سَلْمَانَ غَيْرَ أَنَّهُ زَادَ \"فَأَذْرُونِي فِي الْبَحْرِ\". أَوْ كَمَا حَدَّثَ.\nوَقَالَ مُعَاذٌ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، سَمِعْتُ عُقْبَةَ، سَمِعْتُ أَبَا سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٤٧٨ - مسلم: ٢٧٥٧ - فتح: ١١/ ٣١٢].\nذَكَرَ فيهِ حَدِيث حذيفة وأبي سعيد - ﵄ - السالفين: كان رجل ممن كان قبلكم قال لأهله: إذا متُّ فأحرقوني وذرّروني في البحر.\nوأسلفنا أن القشيري روى في \"رسالته\" من حديث أبي هريرة - ﵁ - عن رسول الله - ﷺ - أنه قال:","vol":"29","page":513},{"text":"\"بينا رجل ممن كان قبلكم لم يعمل خيرا إلا التوحيد فقال لأهله: إذا متُّ فأحرقوني\" وفيه: \"ما حملك على ما فعلت قال: استحياء منك يا رب فغفر له\" (^١).\nوذكر البخاري في باب: ما ذكر عن بني إسرائيل، قال حذيفة: كان نباشا (^٢) فغفر له لشدة مخافته، فأقرب الوسائل إلى الله خوفه، وأن لا يأمن المؤمن مكره. قال (خالد) (^٣) الربعي: وجدت فاتحة زبور داود: رأس الحكمة خشية الرب (^٤)، وكان السلف الصالح قد (أشرب) (^٥) الخوف من الله قلوبهم، واستقلوا أعمالهم ويخافون أن لا تقبل منهم مع مجانبتهم للكبائر.\nوروي عن عائشة - ﵂ -: أنها سألت رسول الله - ﷺ - عن قوله تعالى: ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ﴾ [المؤمنون: ٦٠] قال: \"يا ابنة الصديق هم الذين يصومون ويصلون ويتصدقون ويفرقون أن لا يقُبل منهم\" (^٦). وقال مطرف بن عبد الله: كاد خوف النار يحول بيني وبين أن أسأل الله الجنة. وقال بكر لما نظر إلى أهل عرفات: ظننت أنهم قد غفر لهم لولا أني كنت معهم (^٧). فهذِه صفة العلماء بالله الخائفين له يعدون أنفسهم من الظالمين الخاطئين وهم أنزاه (أبرار) (^٨) مع\n_________\n(^١) \"الرسالة القشيرية\" ص ٢٩٨. وانظر ما سلف برقم (٣٤٥٢).\n(^٢) سلف برقم (٣٤٥٢)، كتاب الأنبياء.\n(^٣) رواه ابن أبي شيبة في \"مصنفه\" ٧/ ٩١ (٣٤٢٤١).\n(^٤) في الأصل: أشرأب، ولعل الصواب ما أثبتناه.\n(^٥) في الأصل: (خلف)، والمثبت هو الصواب كما في مصادر التخريج.\n(^٦) رواه الحميدي ١/ ٢٩٨.\n(^٧) رواه البيهقي في \"الشعب\" ٦/ ٣٠٢.\n(^٨) في الأصل: (براء من).","vol":"29","page":514},{"text":"المقصرين، وهم أكياس مجتهدون لا يدلون عليه بالأعمال، فهم مروعون خاشعون وجلون معترفون.\nقال ابن مسعود - ﵁ -: وددت أني انقلبت روثة لا أنسب إلا إليها فيقال عبد الله بن روثة وإن الله قد غفر لي ذنبًا واحدًا (^١).\nوقال الحسن البصري: يخرج من النار رجل بعد ألف عام، وليتني كنت ذلك الرجل، لقد شهدت أقوامًا كانوا أزهد فيما أحل لهم منكم فيما حرم عليكم ولهم كانوا أبصر بقلوبهم منكم بأبصاركم، ولهم كانوا أشفق أن لا تقبل حسناتهم منكم أن لا تؤخذوا بسيئاتكم. وقال حكيم من الحكماء: إذا أردت أن تعلم قدرك عند الله فاعلم قدر طاعة الله في قلبك. وقال ميمون بن مهران: ما فينا خير إلا نظرنا إلى أقوام ركبوا الجرائم وعففنا عنها وظننا أن فينا خيرًا وليس فينا خير.\nفصل:\nفإن قلت: كيف غفر لهذا الذي أوصى أهله بإحراقه، وقد جهل قدرة الله على إحيائه، وذلك أنه قال: \"إن يقدر عليه يعذبه\". وقال في رواية أخرى: \"فوالله لئن قدر الله عليه ليعذبنه\"؟\nقلت: اختلف الناس في تأويل هذا الحديث كما سلف، وعبارة الطبري: اختلف الناس في تأويله، فقال بعضهم: أما ما كان من عفو الله عما كان منه في أيام صحته من المعاصي فلندمه عليها وتوبته منها عند موته؛ ولذلك أمر ولده بإحراقه وتذريره في البر والبحر خشية من عقاب ربه، والندم توبة. ومعنى رواية من روى: \" (فوالله) (^٢) لئن قدر الله علي\" أي: إن ضيق الله عليه؛ كقوله تعالى: ﴿وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ﴾\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٣٣/ ١٦٨ - ١٦٩.\n(^٢) من (ص ٢).","vol":"29","page":515},{"text":"[الطلاق: ٧] وقوله: ﴿وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ﴾ [الفجر: ١٦] لم يرد بذلك وصف بارئه بالعجز عن إعادته حيًّا، يوضحه قوله حين أحياه ربه تعالى فقال: \"ما حملك على الذي صنعت\" قال: \"ما حملني إلا مخافتك\".\nوفي حديث أبي سعيد: \"ما حملك على ما فعلت\" قال: \"مخافتك\" أو \"فرق منك\" وبالخوف والتوبة نجا من عذابه تعالى.\nوقال آخرون في معنى: \"لئن قدر الله علي\" القدرة التي هي خلاف العجز، وكان عنده أنه إذا أحرق في البر والبحر أعجز ربه عن إحيائه، قالوا: وإنما غفر له جهله بالقدرة؛ لأنه لم يكن تقدم من الله في ذلك الزمان فإنه لا يغفر الشرك به، وليس في العقل دليل على أن ذلك غير جائز في حكمة الله، بل الدليل فيه على أنه ذو الفضل والإحسان والعفو عن أهل الآثام، وإنما نقول: لا يجوز أن يغفر الشرك بعد قوله: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ [النساء: ٤٨] فأما جواز غفران الله ذلك لولا الخبر في كتابه فهو كان أولى بفضله والأشبه بإحسانه أنه لا يضره كفر كافر، ولا ينفعه إيمان مؤمن.\nوقال آخرون: غفر له وإن كان كفرًا من قوله، من أجل أنه قاله على جهل منه بخطئه، وظن أن ذلك صواب، قالوا: وغير جائز في عدل الله وحكمته أن يسوي بين من أخطأ وهو يقصد الصواب، وبين من تعمد الخطأ والعناد للحق في العقاب.\nوقال آخرون: إنما غفر له وإن كان كفرًا ممن قصد كفره وهو يعقل ما يقول؛ لأنه قاله وهو لا يعقل ما يقول، وغير جائز وصف من نطق بكلمة كفر وهو لا يعلمها كفرًا بالكفر، وهذا قاله وقد غلب على فهمه من الجزع الذي كان لحقه؛ لخوفه من عذاب الله وهذا نظير","vol":"29","page":516},{"text":"الخبر المروي عن رسول الله - ﷺ - في الذي يدخل الجنة آخر من يدخلها، فيقال له: إن لك مثل الدنيا وعشرة أمثالها فيقول للفرح الذي يدخله فيقول: يا رب، أنت عبدي (^١) وأنا ربك مرتين، قالوا: فهذا القول لو قاله على فهم منه بما يقول كان كفرًا، وإنما لم يكن منه كفرًا؛ لأنه قاله وقد استخفه الفرح من بدائه أن يقول: أنت ربي وأنا عبدك، فلم يكن مأخوذًا بما قال من ذلك، ويشهد لصحة هذا المعنى قوله تعالى: ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ﴾ [الأحزاب: ٥] وسيأتي مذهب الأشعري في باب قوله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾ [الفتح: ١٥] من كتاب الاعتصام (^٢) فهو حديث أكثر الناس فيه القول، وادعت المعتزلة أنه إنما غفر له من أجل توبته التي تابها، فوجب على الله قبولها عقلًا، ومذهب أهل السنة أن الرب لا يجب لعبده عليه شيء، وإنما هو من باب التفضل والإحسان. والشيخ أبو الحسن الأشعري يقطع بقبول التوبة سمعًا، ومن سواه من أهل السنة يجوزه كسائر الطاعات، وعلى هذا يجوز الغفران بفضله عليه بقبول توبته. وقال قوم: غفر له بأصل توحيده الذي لا يضر معه معصية، وعُزي إلى المرجئة.\nفصل:\nقوله: (\"فذروني\") أي: فرقوني وهو بضم الذال ثلاثي متعد.\n_________\n(^١) في هامش الأصل: الذي أعرفه أن هذا قاله الذي سقط على بعيره في أرض فلاة، وعليه طعامه وشرابه وأما هذا فإنه قال: \"أتسخر مني وأنت الملك\" والله أعلم.\n(^٢) في هامش الأصل: إنما هو في كتاب التوحيد، وهو غير كتاب الاعتصام، وقد وقع له ذلك غير مرة، والذي ظهر لي أن الكتابين عنده واحد، واسمه كتاب الاعتصام، وهذا ليس في روايتنا، والله أعلم.","vol":"29","page":517},{"text":"قال الجوهري وغيره: يقول: ذررت الملح والدواء والحب أذروه ذرًّا، أي: فرقته (^١). ومنه الذريرة، ويصح فتح الذال من ذرت الريح الشيء تذروه أي: تفرقه، ومنه قوله تعالى: ﴿تَذْرُوهُ الرِّيَاحُ﴾ [الكهف: ٤٥]. وقال ابن التين: قرأناه بالفتح، ورويناه بالضم.\nوقوله: (\"فلما حضر\") أي: حضره الموت.\nوقوله: (\"فإنه لم يبتئر عند الله خيرًا\". فسرها قتادة: لم يدخر) وهو تفسير صحيح. قال في \"الصحاح\" وغيره: بأرت الشيء، وابتأرته: ادخرته، (والبئيرة) (^٢): الذخيرة (^٣)، وكان الأصمعي والكسائي يقولان فيه: لم يقدم خيرًا. وكان غيرهما يقول معناه أنه لم يقدم خيرًا لنفسه حياته. وقال: إن أصل الابتئار: الإخفاء. يقال منه: بأرت الشيء وابتأرته ابتئارًا، ومنه سميت الحفرة البؤرة، وفيه لغتان: ابتأرت وائتبرت، ومصدره ابتئارًا. وقال صاحب \"العين\": (البئرة بوزن) (^٤) فعلة: ما دخرت من شيء (^٥).\nوقوله: (\"إذا مت فأحرقوني\"). هو رباعي من أحرق فهو مقطوع الألف. والفحم: جمع فحمة، وقد تحرك حاؤه.\nوقوله: (\"فاسحقوني\"). هو ثلاثي وألفه ألف وصل، وكذلك \"فاسهكوني\" ثلاثي أيضًا.\nقال الخطابي: السهك دون السحق، وهو أن يفت الشيء أو يدق\n_________\n(^١) \"الصحاح\" ٢/ ٦٦٣.\n(^٢) في هامش الأصل: حاشية: على فَعِيلة ..\n(^٣) \"الصحاح\" ٢/ ٥٨٣.\n(^٤) في (ص ٢): (التبئرة كون).\n(^٥) \"العين\" ٨/ ٢٩٠.","vol":"29","page":518},{"text":"قطعًا صغارًا (^١). وقال الجوهري: السهك لغة في السحق (^٢).\nوقوله: (\"فإذا كان ريح عاصف فأذروني\"). يصح أن يقرأ موصول الألف من ذروت الشيء: فرقته. ويصح أن يكون أصله رباعيًا فتقطع ألفه من قولهم: أذرت العين دمعها، وأذرت الرجل عن (قوسه) (^٣) أي: رميته. ذكره ابن التين. وقال: قرأناه بقطع الهمزة.\nوقوله: \"فما تلافاه أن رحمه\". أي: تلقاه برحمته.\nفصل:\nروى الحافظ أبو موسى المديني في \"ترغيبه وترهيبه\" من حديث سليمان بن عمرو، عن إبراهيم بن أبي عبلة، عن واثلة بن الأسقع مرفوعًا: \"من خاف الله تعالى خوف الله تعالى منه كل شيء، ومن لم يخف الله تعالى خوفه من كل شيء\" (^٤).\nثم قال: هذا حديث يعرف لسليمان هذا وهو النخعي، وقد رواه عن إسحاق بن وهب العلاف غير محمد بن أحمد بن معدان أيضًا كذلك، ورواه أبو حنيفة الواسطي، عن إسحاق، عن علي بن المبارك، وكان الأول أصح، ثم ساقه من حديث علي مرفوعًا كذلك، ثم قال: قيل: تفرد به القاسم وقد رواه غياث بن إبراهيم، عن جعفر بن محمد، لم يذكر فيه عليًّا، ويروى بإسناد منقطع أيضًا مرفوعًا، ويروى عن\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٤٩.\n(^٢) \"الصحاح\" ٤/ ١٥٩٢، مادة: (سهك).\n(^٣) كذا بالأصل، ولعلها: فرسه.\n(^٤) رواه القضاعي في \"مسند الشهاب\" ١/ ٢٦٥ (٤٢٩) من طريق عامر بن المبارك العلاف، عن سليمان بن عمرو، به. وذكره المنذري في \"الترغيب والترهيب\" وعزاه إلى أبي الشيخ في \"الثواب\" وقال: ورفعه منكر. وكذلك قال الألباني في \"ضعيف الترغيب\" (١٩٧٢)، وانظر \"السلسلة الضعيفة\" (٤٨٥).","vol":"29","page":519},{"text":"عبد الله بن مسعود موقوفًا.\nثم ساق من حديث ابن عمر - ﵄ - مرفوعًا: \"إنما سلط على ابن آدم من خافه ابن آدم، فلو أن ابن آدم لم يخف إلا الله لم يسلط عليه غيره، وإنما وكل ابن آدم إلى من رجاه، فلو أن ابن آدم لم يرج إلا الله لم يكله إلى غيره\" (^١).\nثم ساقه من حديث أبي كأهل (^٢) قال: قال لي رسول الله - ﷺ -: \"اعلم يا أبا كأهل أنه لن يغضب الله على من كان في قلبه مخافته، ولا تأكل النار منه هدبة\" (^٣). ثم قال: هذا حديث لا يعرف إلا بهذا الإسناد من حديث الفضل بن عطاء.\nفصل:\nروى الجُوزي من حديث معاذ مرفوعًا: \"يا معاذ، إن المؤمن لا ينام قلبه، ولا يسكن روعه، ولا يطمئن من اضطرابه، يخاف جسر جهنم، المؤمن التقوى رقيته، والقرآن دليله، والخوف محجته، والشوق مطيته، والوجل شعاره\" (^٤). الحديث.\n_________\n(^١) أورده المتقي الهندي في \"كنز العمال\" (٥٨٦٥) وعزاه للحكيم الترمذي، وقال الألباني في \"الضعيفة\": موضوع.\n(^٢) هو أبو كاهل الأحمسي، ويقال البجلي، قال ابن عبد البر: له صحبة ورواية، ذُكِر له حديث منكر طويل، فلم أذكره. \"الاستيعاب\" ٤/ ٣٠١ (٣١٧٣)، وانظر: \"أسد الغابة\" ٦/ ٢٦٠ (٦١٨٦).\n(^٣) رواه العقيلي في \"الضعفاء\" ٣/ ١٥٠٢ ومن طريقه ابن الجوزي في \"الموضوعات\" (١٦٥٠) من طريق الفضل بن عطاء، عن الفضل بن شعيب، عن أبي منظور، عن أبي معاذ، عن أبي كاهل، به. قال العقيلي: إسناده مجهول فيه نظر، لا يُعرف إلا من هذا الوجه. أهـ. وذكره الذهبي في \"الميزان\" ٤/ ٢٧٤ وقال: سند مظلم، والمتن باطل.\n(^٤) لم أقف عليه.","vol":"29","page":520},{"text":"ومن حديث أنس - ﵁ - أنه - ﵇ - دخل على شاب وهو في الموت فقال: \"كيف تجدك؟ \" قال: أرجو الله يا رسول الله وأخاف ذنوبي، فقال - ﵇ -: \"لا يجتمعان في قلب عبد في مثل هذا الموطن إلا أعطاه الله ما يرجو وآمنه مما يخاف\" (^١).\nومن حديث عبد الله بن مصعب بن خالد بن زيد بن خالد الجهني، عن أبيه، عن جده زيد بن خالد - ﵁ - قال: تلقفت هذِه الخطبة من في رسول الله - ﷺ - بتبوك، سمعته يقول، فذكر حديثًا طويلًا فيه: \"وخير الزاد التقوى، ورأس الحكمة مخافة الله، وخير ما ألقي في القلب اليقين\" (^٢).\nفصل:\nعند السمرقندي من رواية الحسن، عن جابر - ﵁ - مرفوعًا: \"المؤمن بين مخافتين: بين أجل قد مضى لا يدري ما الله صانع فيه، وبين أجل قد بقى لا يدري ما الله قاض فيه\". الحديث (^٣).\n_________\n(^١) رواه الترمذي (٩٨٣)، وابن ماجه (٤٢٦١) وقال الترمذي: حسن غريب، وقد روى بعضهم هذا الحديث عن ثابت عن النبي - ﷺ - مرسلًا.\n(^٢) عزاه العجلوني في \"كشف الخفاء\" (١٢٥٥) للعسكري، وقال: ورواه أبو الشيخ عن ابن عباس مرفوعًا. وأورده المتقي الهندي في \"كنز العمال\" (٤٣٥٨٧) وعزاه للبيهقي في \"الدلائل\"، وابن عساكر عن عقبة بن عامر، وللسجزي في \"الإبانة\" عن أبي الدرداء، ولابن أبي شيبة عن ابن مسعود موقوفًا. وانظر: \"السلسلة الضعيفة\" (٢٠٥٩).\n(^٣) ذكره الديلمي في \"الفردوس\" (٤٢٦١) عن جابر، وقال العراقي في \"المغني عن حمل الأسفار\" (٣٨٨٩): ولم يخرجه ولده في \"مسند الفردوس\". ورواه البيهقي في \"الشعب\" (١٠٥٨١) من طريق الحسن البصري، عن رجل من أصحاب النبي - ﷺ - مرفوعًا.","vol":"29","page":521},{"text":"وروي عن منصور بن عمار قال: كنت تحت منبر عدي بن أرطاة فقال: ألا أحدثكم بحديث ما بيني وبين رسول الله - ﷺ - رجل، قال رسول الله - ﷺ -: \"إن لله تعالى ملائكة في السماء السابعة، سجود منذ خلقهم الله تعالى إلى يوم القيامة، ترعد فرائصهم من مخافة الله\". الحديث (^١).\nفصل:\nقال أبو الليث: علامة الخوف من الله تتبين في سبعة أشياء:\nأولهن: في لسانه، فيمنعه من الكذب والغيبة وكلام الفضول، ويجعل لسانه مشغولًا بالذكر والتلاوة ومذاكرة أهل العلم.\nثانيها: أن يخاف من أمر بطنه، فلا يدخل بطنه إلا قليلا حلالًا، ويأكل مقدار حاجته.\nثالثها: أن يخاف من أمر بصره، فلا ينظر إلى الحرام ولا إلى الدنيا بعين الرغبة، وإنما يكون نظره إليها على وجه العبرة.\nرابعها: أن يخاف من أمر سمعه، حتى لا يسمع ما لا يعنيه.\nخامسها: أن يخاف من أمر قدميه، فلا يمشي في غير طاعة الله، وإنما يمشي في طاعته.\nسادسها: أن يخاف من أمر يديه، فلا يمد يده إلى الحرام، وإنما يمدها إلى ما فيه طاعة الله.\n_________\n(^١) رواه ابن نصر المروزي في \"تعظيم قدر الصلاة\" (٢٦٠) وفيه أن عدي بن أرطاة قال: سمعتُ رجلًا من أصحاب النبي - ﷺ -، ما بيني وبين رسول الله - ﷺ - غيره، يحدثني عن رسول الله - ﷺ - .. الحديث. وضعفه الألباني في \"الضعيفة\" (١٩٨٨).","vol":"29","page":522},{"text":"سابعها: أن يخاف من أمر قلبه، فيخرج منه العداوة والبغضاء وحسد الإخوان، ويدخل فيه النصيحة، وشفقة المسلمين، حتى يكون خائفًا في أمر طاعته، فيجعل طاعته خالصًا لوجهه، ويخاف الرياء والنفاق، فإذا فعل ذلك فهو من الذين قال الله تعالى فيهم: ﴿وَالْآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ﴾ [الزخرف: ٣٥].","vol":"29","page":523},{"text":"<span data-type='title' id=toc-3904>٢٦ - باب الانْتِهَاءِ عَنِ المَعَاصِي</span>\n٦٤٨٢ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ كَمَثَلِ رَجُلٍ أَتَى قَوْمًا فَقَالَ: رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ، فَالنَّجَا النَّجَاءَ. فَأَطَاعَتْهُ طَائِفَةٌ فَأَدْلَجُوا عَلَى مَهْلِهِمْ فَنَجَوْا، وَكَذَّبَتْهُ طَائِفَةٌ فَصَبَّحَهُمُ الْجَيْشُ فَاجْتَاحَهُمْ». [٣٤٧٨ - مسلم: ٢٧٥٧ - فتح: ١١/ ٣١٦].\n\n٦٤٨٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ أَنَّهُ حَدَّثَهُ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّمَا مَثَلِي وَمَثَلُ النَّاسِ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا، فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ الَّتِي تَقَعُ فِي النَّارِ يَقَعْنَ فِيهَا، فَجَعَلَ يَنْزِعُهُنَّ وَيَغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا، فَأَنَا آخُذُ بِحُجَزِكُمْ عَنِ النَّارِ، وَهُمْ يَقْتَحِمُونَ فِيهَا». [انظر: ٣٤٢٦ - مسلم: ٢٢٨٤ - فتح: ١١/ ٣١٦].\n\n٦٤٨٤ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرٍو يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «الْمُسْلِمُ مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللهُ عَنْهُ». [انظر:١٠ - مسلم: ٤٠ - فتح: ١١/ ٣١٦].\nذكر فيه أحاديث:\nأحدها: حديث أَبِي مُوسَى - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - فذكر حديث: \"وأنا النذير العريان\".\nثانيها: حديث أبي هريرة - ﵁ -: \"مَثَلِي وَمَثَلُ النَّاسِ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا، فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ جَعَلَ الفَرَاشُ وهذِه الدَّوَابُّ التِي تَقَعُ فِي النَّارِ يَقَعْنَ فِيهَا\" الحديث.\nثالثها: حديث عبد الله بن عمرو: \"الْمُسْلِمُ مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَن هَجَرَ مَا نَهَى اللهُ عَنْهُ\".","vol":"29","page":524},{"text":"وكلها أمثال ضربها الشارع لأمته؛ لينبههم بها على استشعار الحذر خوف التورط في محارم الله والوقوع في معاصيه، ومثل ذلك لهم بما عاينوه وشاهدوه من أمور الدنيا، فيقرب ذلك من إفهامهم، ويكون أبلغ في موعظتهم، فمثل - ﵇ - اتباع الشهوات المؤدية إلى النار بوقوع الفراش في النار؛ لأن الفراش من شأنه إتباع (حر) (^١) النار حتى يقع فيها.\nفكذلك متبع شهوته يئول به ذلك إلى عذاب النار، وشبه جهل راكب الشهوات بجهل الفراش؛ لأنها لا تظن أن النار تحرقها حتى تقتحم فيها.\nفصل:\nو(\"العريان\"): رجل من خثعم حمل عليه رجل يوم ذي الخلصة.\nقال ابن السكيت: هو عوف بن عامر، فقطع يده ويد امرأته (^٢)، فرجع إلى قومه، فضرب - ﵇ - المثل لأمته؛ لأنه تجرد لإنذارهم لما يصير إليه من اتبعه من كرامة [الله] (^٣)، وبما يصير إليه من عصاه من نقمته وعذابه، يجرد من رأى من الحقيقة ما رأى النذير العريان المذكور حتى ضرب به المثل في تحقيق الخبر، ولم يذكر ابن بطال غيره (^٤).\nوزعم ابن الكلبي أن النذير العريان هي امرأة رقبة بن عامر بن كعب لما خشي زوجها ابن المنذر بن ماء السماء لقتله أولاد أبي دواد جار\n_________\n(^١) في (ص ٢): (ضوء).\n(^٢) \"إصلاح المنطق\" لابن السكيت ص ٣٢٣.\n(^٣) ليست في الأصل، والمثبت من \"شرح ابن بطال\".\n(^٤) \"شرح ابن بطال\" ١/ ١٩٤ - ١٩٥.","vol":"29","page":525},{"text":"المنذر فركبت جملًا (ولحقت) (^١) بقومها وقالت: أنا النذير العريان. ويقال: أول من فعله إبرهة الحبشي لما أصابته الرمية بتهامة حين غزا البيت (ورجع إلى اليمن وقد سقط لحمه.\nوقال الفضل بن سلمة: إنما يقال النذير العريان) (^٢)؛ لأن الرجل إذا رأى الغارة فجئتهم وأراد إنذار قومه تجرد من ثيابه وأشار بها؛ ليعلم أن قد فجئهم أمر، ثم صار مثلًا لكل أمر يخاف بمفاجأته، وفي \"المختلف والمؤتلف\" لأبي بشر الآمدي: زنير -بالنون- بن عمرو الخثعمي الذي يقال له النذير العريان، وكان ناكحًا في آل زبيد فأرادت زبيد أن تغزو خثعمًا فخشوا أن ينذر قومه، فحرسه أربعة نفر، فصادف غرة بعد أن رمى ثيابه، وكان من أشد الناس عدوًّا. وقال أبو عبد الملك: هذا مثل قديم، وذلك أن رجلًا لقي جيشًا فجردوه وعروه، فجاء إلى المدينة فقال: إني رأيت الجيش -بعيني- وإني أنا النذير لكم وتروني عريانا، جردني الجيش، فالنجاء النجاء.\nفصل:\nوقوله: (\"العريان\") هو بمثناه تحت. قال الخطابي: رواه محمد بن خالد بباء موحدة فإن كان محفوظًا فمعناه: الفصح بالإنذار ولا يكني ولا يوري، يقال: رجل عربان أي: فصيح اللسان ويقال: أعرب الرجل عن حاجة: إذا أفصح عنها. قال: وروي العريان، ومعناه: أن الرَّبيئة (^٣) إذا كان على مركب عال فبصر بالعدو ونزع ثوبه فأشاح به\n_________\n(^١) غير واضحة بالأصل، والمثبت من \"فتح الباري\".\n(^٢) من (ص ٢).\n(^٣) الربيئة: العين والطليعة الذي ينظر للقوم لئلا يدهمه عدو.","vol":"29","page":526},{"text":"فنذر القوم، فيبقى عريانًا (^١).\nفصل:\nقوله: (\"فالنجاء النجاء\"): هو ممدود، قال ابن فارس: يقال: نجا الإنسان ينجو نجاة، ومن السرعة نجاء، وناقة ناجية ونجاة: سريعة (^٢). وهو منصوب على الإغراء أي: الزموا النجاء، والمعنى: أسرعوا.\nفصل:\nوقوله: (\"فادلجوا\"): هو بتشديد الدال، كذا ضبطه الدمياطي، قال الجوهري: أدلج إذا سار أول الليل، رباعي (^٣)، وكذلك ذكر الخطابي (^٤) وقال ابن فارس: أدلج القوم، إذا قطعوا الليل كله سيرًا، وادلجوا بتشديد الدال: إذا ساروا من آخره (^٥).\nوقال الداودي: أدلجوا: ساروا في طائفة من الليل. قال ابن التين: ورويناه رباعيًّا على أنه بقطع الهمزة.\nفصل:\nوقوله: (\"على مهلهم\") هو بفتح الميم والهاء.\nوقوله: (\"فصبحهم الجيش\") أي: أتاهم صباحًا.\n(\"فاجتاحهم\") أي: استأصلهم، ومنه الجائحة التي تفسد الثمار، وأصله من جُحْتُ الشيء أجُوْحُهُ أي: أستأصله.\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٥٠ - ٢٢٥١.\n(^٢) \"مجمل اللغة\" ٢/ ٨٥٨، مادة (نجو).\n(^٣) \"الصحاح\" ١/ ٣١٥، مادة (دلج).\n(^٤) \"أعلام الحديث\" ٣/ ٢٢٥١.\n(^٥) \"مجمل اللغة\" ١/ ٣٣٣، مادة: (دلج).","vol":"29","page":527},{"text":"فصل:\nوالفراش، قال النحاس في \"معانيه\": صغار البق. وفي \"تفسير الطبري\" نحوه كغوغاء الجراد يركب بعضه بعضًا (^١). وكذا قال الفراء في تفسير قوله تعالى: ﴿يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ (٤)﴾ [القارعة: ٤] بزيادة وكذلك الناس يوم القيامة (^٢). وقال الطبري: ليس هو ببعوض ولا ذبان (^٣). وهو قول أبي عبيد. وقال ابن سيده في \"محكمه\": دواب مثل البعوض واحدتها: فراشة (^٤). وقال أبو نصر: هي التي تطير وتتهافت في السراج، وفي المثل: أطيش من فراشة، والجمع: فراش (^٥). وقال القزاز: تطير بالليل، ومنه: أحد من فراشة، ويقال للرجل الخفيف فراشة تشبيهًا بذلك، وفي \"مجمع الغرائب\": هي ما يتهافت في النار من الطيارات، وفي \"مغرب المطرزي\" هو: غوغاء الجراد، وهو ما يتفرش أي: يبسط جناحيه، وسموا دود القز فراشًا؛ لأنها تطير كذلك إذا خرجت من الفيلق (^٦).\nوقال الداودي: هو طائر فوق البعوض.\nفصل:\nوقوله: (\"وأنا آخذ بحجزكم\"): هو جمع حجزة: وهو معقد الإزار وحجزة السراويل التي فيها التكة. وقال الداودي: يعني مرابط\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٦٧٦.\n(^٢) \"معاني القرآن\" ٣/ ٢٨٦.\n(^٣) \"تفسير الطبري\" ١٢/ ٦٧٦.\n(^٤) \"المحكم\" ٨/ ٣٨.\n(^٥) \"الصحاح\" ٣/ ١٠١٥.\n(^٦) \"المغرب\" ٢/ ١٣٢.","vol":"29","page":528},{"text":"السراويل، كأنه يأخذ الإنسان بها من ورائه قد أشفى على السقوط فمن بين غالب له مقتحم، ومن بين ناج، والجيم يصح سكونها وفتحها. قال ابن التين: وبالفتح قرأناه.\nفصل:\nقوله: (\"والمهاجر من هجر ما نهى الله عنه\") أي: قطعه وتباعد من فعله، معنى المهاجر: التام الهجرة فلا هجرة أعظم من هجر المحرمات، كما قال - ﵇ -: \"إن جهاد النفس أكبر من جهاد العدو\".\nفصل:\nتحذلق بعض الشراح فقال: ينظر في دخول قوله - ﵇ -: \"المسلم من سلم المسلمون من لسانه ويده\" في هذا الباب، وقد أغفل منه قوله: \"والمهاجر من هجر ما نهى الله عنه\" فحذف موضع الحاجة ثم شرع يسأل.","vol":"29","page":529},{"text":"<span data-type='title' id=toc-3905>٢٧ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا»</span>\n٦٤٨٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - كَانَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا». [٦٦٣٧ - فتح: ١١/ ٣١٩].\n\n٦٤٨٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُوسَى بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا». [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ١١/ ٣١٩].\nذكر فيه من طريق أبي هريرة وأنس - ﵄ -.\nوروى (سنيد) (^١)، عن هشيم، عن كوثر بن حكيم، عن نافع، عن ابن عمر - ﵄ - قال: خرج رسول الله - ﷺ - إلى المسجد، فإذا قوم يتحدثون ويضحكون، فقال: \"أكثروا ذكر الموت، أما والذي نفسي بيده لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا\".\nوخشية الله تعالى إنما تكون على مقدار العلم به، كما قال تعالى: ﴿إِنَّمَا يَخْشَى اللهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾ [فاطر: ٢٨] ولما لم يعلم أحد كعلمه - ﵇ - لم يخش كخشيته، فمن نور الله قلبه وكشف الغطاء عن بصيرته، وعلم بحب ما هو لله تعالى من النعم، وما تجب عليه من الطاعة والشكر وادكر بما يستقبل من أهوال يوم القيامة، وما يلقى العباد في تلك المواقف من الشدائد، وما يعاينوه من مسائلة الله عباده عن مثاقيل الذر وعن النقير والقطمير، كان حقيقًا بطول الحزن وكثرة\n_________\n(^١) في الأصل: (شبل).","vol":"29","page":530},{"text":"البكاء، ولهذا قال أبو ذر - ﵁ -: لو تعلمون العلم لما ساغ لكم طعام ولا شراب، ولا نمتم على الفرش، ولا أحببتم النساء، ولخرجتم إلى الصعدات تجأرون وتبكون. وقال عبد الله بن عمرو: ابكوا، فإن لم تجدوا بكاء فتباكوا، فلو تعلمون العلم لصلى أحدكم حتى ينكسر ظهره، ولبكى حتى ينقطع صوته.\nوقال الفضيل: بلغني عن طلحة أنه ضحك يومًا فوثب على نفسه فقال: فيم تضحك؟ إنما يضحك من قطع الصراط، ثم قال: آليت على نفسي أن لا أكون ضاحكًا حتى أعلم متى تقع الواقعة. فلم ير ضاحكًا حتى صار إلى الله.\nوقال الحسن: يحق لمن عرف أن الموت مورده، والقيامة موعده وأن الوقوف بين يدي الله تعالى مشهده، أن يطول في الدنيا حزنه. وقال سفيان: في قوله تعالى: ﴿وَكَانُوا لَنَا خَاشِعِينَ﴾ [الأنبياء: ٩٠] قال: الحزن الدائم في القلب (^١)، وقال: إنما الحزن على قدر البصر، وقال بعضهم: الحزن والخشية من مواريث القلوب التي ينال بها ما قبلها من الأعمال، فمن رام أن يقيم فرضه تامًّا فيصلي لله بكمال الصلاة، ويصوم بكمال الصيام، ويؤدي كذلك سائر الفرائض، ويقوم بالحق على نفسه وأهله ومن يسأل عنه في مخالطته ومداخلته، ويقيم ما أمر به في لسانه وسمعه وبصره وجميع جوارحه حتى يدخل في قوله تعالى: ﴿الَّذِينَ قَالُوا رَبُّنَا اللهُ ثُمَّ اسْتَقَامُوا﴾ [فصلت: ٣٠] وجد نفسه عن ذلك عاجزًا مقصرًا، فإذا رأى بعين جلية وعلم قرب أجله وعظم خطيئته، وأن الوقوف بين يدي الله تعالى من ورائه، حزن على\n_________\n(^١) \"تفسير الثوري\" ص ٢٠٥.","vol":"29","page":531},{"text":"نفسه بتخلفه عن السابقة التي يسمعها لغيره، ووجب عليه الجد في أمره واستجلاب معونة الله بالاعتصام به.\nقال تعالى: ﴿إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ﴾ [الأنبياء: ٩٠].\nوقال مطرف بن عبد الله: دع أعمال الشر، فإن في الخير شرًّا كثيرًا، فلو لم يكن لنا ذنوب إلا أن الله تعالى يؤاخذنا بصحة أعمالنا وإتقانها وإحكامها وإصلاحها وصوابها؛ لكان في هذا شغل كثير لمن يعقل؛ وقد سلف في كتاب: الإيمان، في باب: خوف العبد من أن يحبط عمله ولا يشعر، ما يشبه هذا المعنى.","vol":"29","page":532},{"text":"<span data-type='title' id=toc-3906>٢٨ - باب حُجِبَتِ النَّارُ بِالشَّهَوَاتِ</span>\n٦٤٨٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «حُجِبَتِ النَّارُ بِالشَّهَوَاتِ، وَحُجِبَتِ الْجَنَّةُ بِالْمَكَارِهِ». [مسلم: ٢٨٢٣ - فتح: ١١/ ٣٢٠].\nذَكَرَ فيهِ حَدِيث أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"حُجِبَتِ النَّارُ بِالشَّهَوَاتِ، وَحُجِبَتِ الجَنَّةُ بِالْمَكَارِهِ\".\n(هذا الحديث أخرجه مسلم بلفظ: \"حفت\" بدل: \"حجبت\" (^١)، وهو بمعناه أي: بينه وبينها هذا الحجاب، فإذا فعله دخلها، وهو دال على أن احتمال المكاره والمشاق بأمر وراءه الجنة سهل يسير) (^٢).\nوهذا من جوامع الكلم وبديع البلاغة في ذم الشهوات والنهي عنها والحض على طاعة الله وإن كرهتها النفوس وشق عليها؛ لأنه إذا لم يكن يوم القيامة غير الجنة والنار ولم يكن بد من المصير إلى إحداهما فوجب على المؤمنين السعي فيما يدخل الجنة ويبعد من النار وإن شق ذلك عليهم؛ لأن الصبر على النار أشق، فخرج هذا الخطاب منه بلفظ الخبر، وهو من باب النهي والأمر.\n_________\n(^١) مسلم (٢٨٢٣)، كتاب: الجنة وصفة نعيمها وأهلها.\n(^٢) من (ص ٢).","vol":"29","page":533},{"text":"<span data-type='title' id=toc-3907>٢٩ - باب «الْجَنَّةُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ شِرَاكِ نَعْلِهِ، وَالنَّارُ مِثْلُ ذَلِكَ»</span>\n٦٤٨٨ - حَدَّثَنِي مُوسَى بْنُ مَسْعُودٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ وَالأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الْجَنَّةُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ شِرَاكِ نَعْلِهِ، وَالنَّارُ مِثْلُ ذَلِكَ». [فتح: ١١/ ٣٢١].\n\n٦٤٨٩ - حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَصْدَقُ بَيْتٍ قَالَهُ الشَّاعِرُ: أَلَا كُلُّ شَيْءٍ مَا خَلَا اللهَ بَاطِلُ». [انظر: ٣٨٤١ - مسلم: ٢٢٥٦ - فتح: ١١/ ٣٢١].\nذَكَرَ فيهِ حَدِيث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -، وذكره باللفظ المذكور.\nوحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَصْدَقُ بَيْتٍ قَالَهُ\nالشاعر: أَلَا كُلُّ شَيْءٍ مَا خَلَا اللهَ بَاطِلُ\".\nهذان الحديثان ذكرهما ابن بطال في الباب الذي قبله. وحديث الترجمة والحديث الأول دليل واضح على أن الطاعات الموصلة إلى الجنة، والمعاصي المقربة من النار، وقد تكون في أيسر الأشياء.\nألا ترى قوله - ﵇ -: \"إن الرجل ليتكلم بالكلمة من رضوان الله لا يلقي لها بالًا يكتب الله له بها رضوانه إلى يوم يلقاه، وإن الرجل ليتكلم بالكلمة من سخط الله ما يلقي لها بالا يكتب الله له بها سخطه إلى يوم يلقاه\" (^١).\n_________\n(^١) رواه ابن ماجه (٣٩٦٩)، ومالك في \"الموطأ\" ص ٦٠٩، وصححه الألباني في \"صحيح سنن ابن ماجه\" (٣٢٠٥).","vol":"29","page":534},{"text":"فينبغي للمؤمن أن لا يزهد في قليل من الخير يأتيه، ولا يستقل قليلا من الشر يجتنيه فيحسبه هينًا وهو عند الله عظيم؛ فإن المؤمن لا يعلم الحسنة التي يرحمه الله بها، ولا يعلم السيئة التي يسخط الله عليه بها.\nوقد قال الحسن البصري: من تقبلت منه حسنة واحدة دخل الجنة.\nفصل:\nوقوله: (\"أصدق (^١) بيت .. \") إلى آخره، روينا من طريق ابن إسحاق، عن صالح بن إبراهيم بن عبد الرحمن بن عوف عمن حدثه عن عثمان - ﵁ - قال: لما رأى عثمان بن مظعون ما فيه الصحابة من البلاء وهو يغدو أو يروح في أمان من الوليد بن المغيرة رد عليه جواره، ثم انصرف ولبيد بن ربيعة بن مالك بن جعفر بن كلاب في مجلس من مجالس قريش وهو ينشدهم، فجلس عثمان معهم فقال:\nألا كل شيء ما خلا الله باطل.\nفقال عثمان: صدقت\nوكل نعيم لا محالة زائل.\nفقال عثمان: كذبت؛ نعيم الجنة لا يزول. فقال لبيد: يا معشر قريش والله ما كان يؤتى جليسكم، فمتى حدث هذا فيكم؟ فقال رجل من القوم: هذا سفيه من سفهائنا فلا تجدن في نفسك من قوله. فرد عليه عثمان حتى شرى أمرهما، فقام ذلك الرجل فلطم عينه (^٢).\nوروينا في \"الشعراء\" تأليف أبي زرعة أحمد بن الحسن الرازي، عن أبي بكر بن يوسف بن إسحاق بن بهلول الأزرق، ثنا جدي، عن أبيه،\n_________\n(^١) مكررة في الأصل.\n(^٢) انظر: \"سيرة ابن هشام\" ١/ ٣٩١ - ٣٩٢.","vol":"29","page":535},{"text":"عن أبي شيبة، عن هشام بن عروة، عن أبيه، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"إن من الشعر حكمًا، وأصدق بيت تكلمت به العرب: ألا كل شيء ما خلا الله باطل\" (^١).\nفصل:\n(لبيد هذا عامري ثم جعفري صحابي شاعر مشهور، وفد في وفد بني جعفر بن كلاب فأسلم وحسن إسلامه، ولم يقل شعرًا منذ أسلم، توفي عام المجاعة) (^٢).\nقال ابن بطال: والمراد بقوله: (\"ألا كل شيء .. \") إلى آخره الخصوص؛ لأن كل ما قرب من الله تعالى فليس بباطل، وإنما أراد أن كل شيء ما خلا الله باطل من أمر الدنيا الذي لا يئول إلى طاعة الله، ولا يقرب منه تعالى فهي باطل (^٣).\nوكذا قال الداودي: أراد به ما عدا الأنبياء والرسل والملائكة والكتب والبعث حق، وأراد ما خلا الله: ما لم يكن لله، قال: وقوله: (\"بيت\") وفي رواية \"كلمة\" فإن أراد بالبيت كلمة فهي كلمة وإن أراد به الشطر؛ فلأن بعضه يدل على بعض، والزيادة مقبولة والذي في اللغة أن الكلمة بطولها.\n_________\n(^١) رواه ابن عساكر في \"تاريخ دمشق\" ٢٣/ ٣٠٠.\n(^٢) من (ص ٢).\n(^٣) \"شرح ابن بطال\" ١٠/ ١٩٨.","vol":"29","page":536},{"text":"<span data-type='title' id=toc-3908>٣٠ - باب لِيَنْظُرْ إِلَى مَنْ هُوَ أَسْفَلَ مِنْهُ، وَلَا يَنْظُرْ إِلَى مَنْ هُوَ فَوْقَهُ</span>\n٦٤٩٠ - حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضِّلَ عَلَيْهِ فِي المَالِ وَالْخَلْقِ فَلْيَنْظُرْ إِلَى مَنْ هُوَ أَسْفَلَ مِنْهُ». [مسلم: ٢٩٦٣ - فتح: ١١/ ٣٢٢].\nذَكَرَ فيهِ حَدِيث أَبِي هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضِّلَ عَلَيْهِ فِي المَالِ وَالْخَلْقِ فَلْيَنْظُرْ إِلَى مَنْ هُوَ أَسْفَلَ مِنْهُ\".\nهذا الحديث جامع لمعاني الخير كما قال الطبري، وذلك أن العبد لا يكون بحال من عبادة ربه مجتهدًا فيها إلا وجد من هو فوقه في ذلك، فمتى طلب نفسه باللحاق بمن هو فوقه استقصر حاله التي هو عليها فهو أبدًا في زيادة تقربه من ربه.\nولا يكون على حالة خسيسة من دنياه إلا وجد من أهلها من هو أخس منه حالًا؛ فإذا تأمل الشخص ذلك وتفكره وتبين نعم الله عليه، علم أنها وصلت إليه، ولم تصل إلى كثير من خلقه، فضله الله تعالى بها من غير أمر أوجب ذلك له على خالقه ألزم نفسه من الشكر عليها؛ أن وفق لها ما يعظم به اغتباطه في معاده.","vol":"29","page":537},{"text":"<span data-type='title' id=toc-3909>٣١ - باب مَنْ هَمَّ بِحَسَنَةٍ أَوْ بِسيئةٍ</span>\n٦٤٩١ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا جَعْدٌ أَبُو عُثْمَانَ، حَدَّثَنَا أَبُو رَجَاءٍ الْعُطَارِدِيُّ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - فِيمَا يَرْوِى عَنْ رَبِّهِ -﷿- قَالَ: قَالَ: «إِنَّ اللهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ ثُمَّ بَيَّنَ ذَلِكَ، فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ إِلَى سَبْعِمِائَةِ ضِعْفٍ إِلَى أَضْعَافٍ كَثِيرَةٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ سَيِّئَةً وَاحِدَةً». [مسلم: ١٣١ - فتح: ١١/ ٣٢٣].\nذَكَرَ فيهِ حَدِيث ابن عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - فِيمَا يَرْوِي عَنْ رَبِّهِ ﵎ قَالَ: \"إِنَّ اللهَ كَتَبَ الحَسَنَاتِ وَالسَّيِّئَاتِ ثُمَّ بَيَّنَ ذَلِكَ، فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ إِلَى سَبْعِمِائَةِ ضِعْفٍ إِلَى أَضْعَافٍ كَثِيرَةٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ سَيِّئَةً وَاحِدَةً\".\nالشرح:\n(هذا الحديث أخرجه مسلم أيضًا في الإيمان (^١)، وهو حديث عظيم من قواعد الإسلام، وهو من لطف الله بعبده، ورفقه به، واعتنائه بقوله \"عنده\" ولم يذكر ذلك في السيئة بل قال: \"كتبها الله له واحدة\" أي: عليه، وأكد بـ \"كاملة\"؛ لشدة الاعتناء، وكذا في السيئة المتروكة، ولا شك أنه) (^٢) إذا حدث العبد نفسه بالمعصية لم يؤاخذ؛ فإذا عزم\n_________\n(^١) برقم (١٣١) باب: إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب.\n(^٢) ما بين القوسين من (ص ٢).","vol":"29","page":538},{"text":"فقد خرج عن حديث النفس ويصير من أعمال القلب، فإن عقد النية على الفعل فحينئذٍ يأثم.\nوبيان الفرق بين الهم والعزم: أنه لو حدث نفسه في الصلاة وهو فيها بقطعها لم تنقطع، فإذا عزم انقطعت.\nوسئل سفيان بن سعيد: أيؤاخذ العبد بالهمة؟ قال: إذا عزم، والملكان يجدان ريح الحسنات والسيئات إذا عقد القلب.\nوحديث الباب حديث شريف بين فيه الشارع مقدار فضل الله تعالى على عباده، كما أسلفناه، بأن جعل هموم العبد بالحسنة وإن لم يعملها حسنة، وجعل همومه بالسيئة إن لم يعملها حسنة، وإن عملها كتبت سيئة واحدة، وإن عمل الحسنة كتبت عشرًا، ولولا هذا التفضل العظيم، لم يدخل أحد الجنة؛ لأن السيئات من العباد أكثر من الحسنات، فلطف الله بعباده بأن ضاعف لهم الحسنات دون السيئات، وإنما جعل الهم بالحسنة حسنة؛ لأن الهم بالخير هو فعل القلب لعقد النية على ذلك.\nفإن قلت: فكان ينبغي على ذلك أن تكتب لمن هم بالشر ولم يعمله سيئة؛ لأن الهم بالشر عمل من أعمال القلب للشر.\nقيل: ليس كما توهمت، ومن كف عن أعمال الشر فقد فسخ اعتقاده للسيئة باعتقاد آخر نوى به الخير وعصى هواه المريد للشر، فذلك عمل القلب من أعمال الخير فجوزي على ذلك بحسنة، وهذا كقوله - ﵇ -: \"على كل مسلم صدقة\" قالوا: فإن لم يفعل. قال: \"فليمسك عن الشر فإنه صدقة\".\nكما سلف في الأدب في باب: كل معروف صدقة (^١).\n_________\n(^١) سلف برقم (٦٠٢٢).","vol":"29","page":539},{"text":"وحديث ابن عباس معناه مخصوص لمن هم بسيئة فتركها لوجه الله، (كما في \"صحيح مسلم\": \"إنما تركها من جراي\") (^١)، وأما من تركها مكرهًا على تركها؛ بأن يحال بينه وبينها فلا تكتب له حسنة ولا يدخل في معنى الحديث.\nقال المازَرِي: مذهب ابن الطيب أن من عزم على المعصية بقلبه ووطن عليها نفسه مأثوم في اعتقاده وعزمه، وقد يحمل ما وقع من هذِه الأحاديث وشبهها على أن ذلك فيمن لم يوطن نفسه على المعصية، وإنما مر ذلك على فكره من غير استقرار ويسمي هذا الهم، ويفرق بين الهم والعزم، ويكون معنى قوله في مسلم: \"لم تكتب عليه\" على هذا القسم الذي هو خاطر غير مستقر، وخالفه كثير من الفقهاء و(المحدثين) (^٢) أخذًا بظاهر الأحاديث ويحتج للقاضي بقوله - ﵇ -: \"إذا التقى المسلمان بسيفيهما\" الحديث، وفيه: \"لأنه كان حريصًا على قتل صاحبه\" فقد جعله مأثومًا بالحرص على القتل، وهذا قد يتأولونه على خلاف هذا. فيقولون: قد قال: \"إذا التقى المسلمان بسيفيهما\" (^٣) فالإثم إنما يتعلق بالفعل والمقاتلة، وهو الذي وقع عليه اسم الحرص، ويتعلق بالكلام على الهم ما في قصة يوسف\nوهو قوله: ﴿وَهَمَّ بِهَا﴾ [يوسف: ٢٤] أما على طريقة الفقهاء فذلك مغفور لهم غير مؤاخذ به إذا كان شرعه كشرعنا في ذلك، وأما على طريقة القاضي فيحمل ذلك على الهم الذي ليس هو بتوطين النفس، ولو حمل على غيره لأمكن أن يقال: هي صغيرة.\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: (والنحويين).\n(^٣) سلف برقم (٣١)، كتاب: الإيمان، باب: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا﴾.","vol":"29","page":540},{"text":"وفي الصغائر عليهم فيها خلف (^١).\n(قال القاضي عياض: وعامة السلف وأهل العلم من الفقهاء والمحدثين على ما ذهب إليه أبو بكر القاضي؛ للأحاديث الدالة على المؤاخذة بأعمال القلوب، لكنهم قالوا: إن هذا العزم يكتب بسيئة، وليست السيئة التي هم بها لكونه لم يعملها وقطعه عنها قاطع غير خوف الله والأمانة، لكن نفس الإصرار والعزم معصية، فتكتب معصية، فإذا عملها كتبت معصية ثانية، فإن تركها خشية لله كتبت كما في الحديث: \"إنما تركها من جراي\" (^٢) فصار تركه لها لخوف الله ومجاهدته نفسه الأمارة بالسوء في ذلك وعصيانه هواه حسنة، فأما الهم الذي لا يكتب فهي الخواطر التي لا توطن النفس عليها، ولا يصحبها عقد ولا نية، وذكر بعض المتكلمين خلافًا فيما إذا تركها لخوف الله، بل لخوف الناس، هل تكتب حسنة؟ قال: (لا) (^٣) لأن ما حمله على تركها الحياء، وهذا ضعيف لا وجه له (^٤).\nقال النووي: هذا كلام القاضي، وهو حسن لا مزيد عليه. وقد تظاهرت نصوص الشرع بالمؤاخذة بعزم القلب المستقر، من ذلك قوله تعالى: ﴿إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ﴾ [النور: ١٩] وقوله تعالى: ﴿إِنَّ بَعْضَ الظَّنِّ إِثْمٌ﴾ [الحجرات: ١٢] وقد تظاهرت نصوص الشرع وإجماع العلماء على تحريم الحسد واحتقار المسلمين وإرادة\n_________\n(^١) \"المعلم بفوائد مسلم\" ١/ ٧٩ - ٨٠.\n(^٢) مسلم (١٢٩)، كتاب الإيمان، باب إذا هم العبد بحسنة كتبت وإذا هم بسيئة لم تكتب.\n(^٣) ساقطة من الأصل، والمثبت من (ص ٢).\n(^٤) \"إكمال المعلم\" ١/ ٤٢٥ - ٤٢٦.","vol":"29","page":541},{"text":"المكروه وغير ذلك من أعمال القلوب (^١).\nوقال الشيخ عز الدين في \"أماليه\": الآية وهي: ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ [الأنعام: ١٦٠] مخصوصة بعزائم الأعمال، فإن عملها كتبت له عشر حسنات لا أحد عشر لأنا نأخذها بقيد كونها مهمومًا بها، وكذلك إذا عمل السيئة، فإنه قال: كتبت له سيئة، أي: تكتب له على السيئة المهموم بها سيئة، ولا تكتب عليه واحدة للهم وواحدة للعمل) (^٢).\nفصل:\nوفي هذا الحديث تصحيح مقالة من قال: إن الحفظة يكتبون ما يهم به العبد من حسنة أو سيئة، وتعلم اعتقاده كذلك، ورد مقالة من زعم أن الحفظة إنما تكتب ما ظهر من عمل العبد وسمع.\nواحتجوا بما روى ابن وهب، عن معاوية بن صالح، عن كثير بن الحارث، عن القاسم مولى معاوية، عن عائشة قالت: لأن أذكر الله في نفسي أحب إلى من أن أذكره بلساني سبعين مرة؛ وذلك لأن ملكًا لا يكتبها وبشرًا لا يسمعها، ذلك وقد جاء أن نية المؤمن خير من عمله، أي: لأنها مخفية عن الملك والبشر.\nوالصواب في ذلك كما قال الطبري: ما صح به الحديث عنه - عليه أفضل الصلاة والسلام - أنه قال: \"من هم بحسنة فلم يعملها كتبت له حسنة\". والهم بالحسنة إنما هو فعل العبد بقلبه دون سائر الجوارح كذكر الله بقلبه، فالمعنى الذي يصل به الملكان الموكلان بالعبد إلى علم ما يهم به بقلبه، هو المعنى الذي به يصل إلى علم ذكر ربه بقلبه.\n_________\n(^١) \"صحيح مسلم بشرح النووي\" ٢/ ١٥١ - ١٥٢.\n(^٢) من (ص ٢).","vol":"29","page":542},{"text":"ويجوز أن يكون جعل الله لهما إلى علم ذلك سبيلا، كما يجعل لكثير من أنبيائه السبيل إلى كثير من علم الغيب، وقد أخبر الله تعالى عن عيسى - ﷺ - أنه قال لبني إسرائيل ﴿وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ﴾ [آل عمران: ٤٩]، وقد أخبر نبينا - عليه أفضل الصلاة والسلام - بكثير من علم الغيب، قالوا: فغير مستنكر أن يكون الكاتبان الموكلان بابن آدم قد جعل لهما سبيل إلى علم ما في قلوب بني آدم من خير أو شر فيكتبانه إذا حدث به نفسه أو عزم عليه، وقد قيل: إن ذلك بريح يظهر لهما من القلب.\nسئل أبو معمر عن الرجل يذكر الله بقلبه كيف يكتب الملك، قال: يجد الريح، وسيأتي في كتاب الاعتصام (^١) في باب قوله تعالى: ﴿وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ﴾ [آل عمران: ٢٨] اختلاف السلف في أي الذكرين أعظم (ثوابًا) (^٢)، ذكر القلب أو اللسان، قال جماعة بالثاني، روي ذلك عن أبي عبيدة وعبد الله بن مسعود، والصواب في ذلك -كما قال أبو جعفر- الأول، (لمن) (^٣) لم يكن إمامًا يقتدى به لا سيما إن كان في محفل اجتمع أهله لغير ذكر الله أو في سوق، وذلك أنه أسلم له من الرياء، وقد روينا في حديث سعد ابن أبي وقاص - ﵁ - مرفوعًا: \"خير الرزق ما يكفي، وخير الذكر الخفي\" (^٤).\n_________\n(^١) ورد في هامش الأصل: إنما هذا الباب في كتاب التوحيد، وقد وقع له مثل ذلك مرارا، والله أعلم.\n(^٢) في الأصل: (تقربا).\n(^٣) في الأصول: (فمن)، ولعل الصواب ما أثبتناه.\n(^٤) رواه أحمد ١/ ١٧٢ وابن حبان ٣/ ٩١، والبيهقي في \"شعب الإيمان\" ١/ ٤٠٧. وضعفه الألباني في \"ضعيف الجامع\" (٢٨٨٧).","vol":"29","page":543},{"text":"وأخرجه العسكري في كتاب \"السرائر\" (^١) من حديث زيد بن خالد بلفظ: \"خير الذكر ما خفي، وخير الرزق ما كفى\" فإن كان خليا فالذكر باللسان والقلب أفضل؛ لأن شغل جارحتين بما يرضي الله أفضل من شغل جارحة واحدة، وكذا ثلاث جوارح أفضل من جارحتين، وكلما زاد فهو أفضل عند الله.\nوروى ابن أبي الدنيا من حديث جابر: خرج علينا رسول الله - ﷺ - فقال: \"اغدوا وروحوا في ذكر الله، واذكروه في أنفسكم\" ومن حديث عائشة - ﵂ - مرفوعًا: \"أفضل\" أو قال: \"تضاعف الذكر الخفي الذي لا تسمعه الحفظة على الذي تسمعه بسبعين ضعفًا\" (^٢) وحديث أبي موسى السالف: \"اربعوا على أنفسكم، فإنكم لا تدعون أصم ولا غائبًا\" (^٣).\nوروى العسكري في الكتاب السالف من طريق أبي داود الطيالسي من حديث أبي هريرة - ﵁ -: أن رجلًا قال: يا رسول الله إني أعمل العمل أسره، فإذا أطلع عليه سرني، فقال: \"لك أجران: أجر السر وأجر العلانية\" (^٤)، وعن خُصيف أنه قال: إذا عمل رجل عملًا وحدث به قيل: اكتبوه علانية، وإن حدث به هو قيل: اكتبوه مرائيا.\n_________\n(^١) في هامش الأصل: رويناه عاليًا.\n(^٢) رواه أبو يعلى ٨/ ١٨٢. وضعفه الحافظ العراقي في \"تخريج أحاديث الإحياء\" (٣٣٩٤).\n(^٣) سلف برقم (٢٩٩٢)، كتاب: الجهاد والسير، باب: ما يكره من رفع الصوت في التكبير.\n(^٤) رواه الترمذي (٢٣٨٤)، وابن ماجه (٤٢٢٦) من طريق أبي داود الطيالسي.\nوضعفه الألباني في \"ضعيف ابن ماجه\" (٩٢٧).","vol":"29","page":544},{"text":"فصل:\nلما ذكر ابن التين حديث الباب قال: تأول العلماء هذا على أنه ترك عمل السيئة على القدرة عليها، ويزاد في ذلك حسنة من الله، وقد بينه في مسلم، فقال: \"فإن تركها فأنا أكتبها له حسنة، إذا تركها من جرائي (^١) \" (^٢).\nوفي حديث آخر: \"من هم بالسيئة فلم يعملها لم تكتب\" (^٣). قال: وكثير من الفقهاء والمحدثين على ظاهر هذِه الأخبار؛ فإن هذا تفضل من الله، وأن من هم بسيئة لا إثم عليه، إن لم يعملها، وتكتب له حسنة إذا تركها من خشية الله، ومعنى ما في كتاب مسلم: لم تكتب إذا لم يتركها من خشية الله.\nفصل:\nقوله: فيما يرويه عن ربه، يقتضي أنه من الأحاديث الإلهية المنسوبة إلى كلام الله -﷿- نحو: \"أنا عند ظن عبدي بي\" (^٤) وليس المراد ذلك، إنما المراد فيما يحكيه عن فضل ربه أو حكم ربه أو نحو ذلك.\n_________\n(^١) ورد في هامش الأصل: وفي البخاري: \"من أجلي\" وهو يعني: من جراي التي في مسلم.\n(^٢) مسلم (١٢٩) كتاب: الإيمان، باب: إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب.\n(^٣) مسلم (١٣٠)، كتاب: الإيمان، باب: إذا هم العبد بحسنة، كتبت، وإذا هم بسيئة، لم تكتب.\n(^٤) سيأتي برقم (٧٤٠٥) كتاب: التوحيد، باب: قول الله تعالى: ﴿وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ﴾، ورواه مسلم (٢٦٧٥)، كتاب: الذكر والدعاء والتوبة والاستغفار، باب: الحث على ذكر الله تعالى.","vol":"29","page":545},{"text":"ومعنى (\"كتب\") أمر الحفظة بكتابتها، أو كتبها في علم على وفق الواقع فيها. وقوله: (\"ثم بين ذلك\") أي: فصله، يعني: النبي - ﷺ -، فصَّل بقوله: \"من هم بحسنة .. \" إلى آخره ما أجمله بقوله: \"إن الله كتب الحسنات والسيئات\") (^١).\n_________\n(^١) من (ص ٢).","vol":"29","page":546},{"text":"<span data-type='title' id=toc-3910>٣٢ - باب مَا يُتَّقَى مِنْ مُحَقَّرَاتِ الذُّنُوبِ</span>\n٦٤٩٢ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا مَهْدِيٌّ، عَنْ غَيْلَانَ، عَنْ أَنَسٍ - ﵁ -، قَالَ: إِنَّكُمْ لَتَعْمَلُونَ أَعْمَالًا هِيَ أَدَقُّ فِي أَعْيُنِكُمْ مِنَ الشَّعَرِ، إِنْ كُنَّا نَعُدُّهَا عَلَى عَهْدِ النَّبِيِّ - ﷺ - الْمُوبِقَاتِ. قَالَ أَبُو عَبْدِ اللهِ: يَعْنِي بِذَلِكَ الْمُهْلِكَاتِ. [فتح ١١/ ٣٢٩].\nذَكَرَ فِيهِ حَدِيث أَنَسٍ - ﵁ -، قَالَ: إِنَّكُمْ لَتَعْمَلُونَ أَعْمَالًا هِيَ أَدَقُّ فِي أَعْيُنِكُمْ مِنَ الشَّعَرِ، إِنْ كُنَّا نعدها عَلَى عَهْدِ رسول الله - ﷺ - المُوبِقَاتِ. قَالَ أَبُو عَبْدِ اللهِ: يَعْنِي: المُهْلِكَاتِ.\nإنما كانوا يعدون الصغائر من الموبقات؛ لشدة خشيتهم لله، وإنه لم يكن لهم كبائر، ألا ترى أن إبراهيم - ﵇ - إذا سئل الشفاعة يوم القيامة يذكر ذنبه بتلك الكلمات الثلاث: في زوجته، وإني سقيم، وفعله كبيرهم. فرأى ذلك من الذنوب، وإن كان لقوله وجه صحيح فلم يقنع من نفسه إلا بظاهر يطابق الباطن، وهذا غاية الخوف، والمحقرات إذا كثرت صارت كبائر؛ للإصرار عليها والتمادي فيها، وقد روى ابن وهب، عن عمرو بن حريث، عن يزيد بن أبي حبيب، عن أسلم\nأبي عمران أنه سمع أبا أيوب يقول: إن الرجل ليعمل الحسنة (فيثق) (^١) بها، ويعمل المحقرات فيلقى الله يوم القيامة، وقد أحاطت به خطيئته، وإن الرجل ليعمل السيئة فما يزال منها مشفقًا حذرًا حتى يلقى الله يوم القيامة آمنًا.\nوذكر أسد بن موسى، عن ابن مسعود - ﵁ - قال: إياكم ومحقرات الذنوب، فإنها تجمع حتى تهلك صاحبها، وإن رسول الله - ﷺ - قد ضرب لنا مثلًا كمثل ركب نزلوا بأرض فلاة، فلم يجدوا فيها حطبًا؛\n_________\n(^١) في الأصول: (فيتقي)، ولعل المثبت هو الصحيح كما في \"الفتح\" ١١/ ٣٣٠.","vol":"29","page":547},{"text":"فانطلق كل واحد منهم فجاء بعود حتى اجتمعت أعواد؛ فأوقدوا نارًا أنضجت ما جعل فيها (^١). ورواه سهل بن سعد، عن رسول الله - ﷺ - (^٢).\nوقال أبو عبد الرحمن الحُبلي: مثل الذي يجتنب الكبائر ويقع في المحقرات كرجل لقاه سبع فاتقاه حتى نجا منه، ثم لقيه فحل إبل فاتقاه فنجا منه، فلدغته نملة فأوجعته، ثم أخرى ثم أخرى حتى اجتمعن عليه فصرعنه؛ فكذلك الذي يجتنب الكبائر ويقع في المحقرات.\nوقال الصديق - ﵁ -: إن الله يغفر الكبير فلا تيأسوا، ويعذب على الصغير فلا تغتروا.\n_________\n(^١) رواه أحمد ١/ ٤٠٢. وحسنه الألباني في \"صحيح الجامع\" (٢٦٨٧).\n(^٢) رواه أحمد ٥/ ٣٣١. وصححه الألباني في \"صحيح الجامع\" (٢٦٨٦).","vol":"29","page":548},{"text":"<span data-type='title' id=toc-3911>٣٣ - باب الأَعْمَالُ بِالْخَوَاتِيمِ وَمَا يُخَافُ مِنْهَا</span>\n٦٤٩٣ - حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ: نَظَرَ النَّبِيُّ - ﷺ - إِلَى رَجُلٍ يُقَاتِلُ -الْمُشْرِكِينَ، وَكَانَ مِنْ أَعْظَمِ الْمُسْلِمِينَ غَنَاءً عَنْهُمْ- فَقَالَ: «مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ النَّارِ فَلْيَنْظُرْ إِلَى هَذَا». فَتَبِعَهُ رَجُلٌ فَلَمْ يَزَلْ على ذَلِكَ حَتَّى جُرِحَ، فَاسْتَعْجَلَ الْمَوْتَ. فَقَالَ بِذُبَابَةِ سَيْفِهِ فَوَضَعَهُ بَيْنَ ثَدْيَيْهِ، فَتَحَامَلَ عَلَيْهِ حَتَّى خَرَجَ مِنْ بَيْنِ كَتِفَيْهِ. فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ الْعَبْدَ لَيَعْمَلُ- فِيمَا يَرَى النَّاسُ- عَمَلَ أَهْلِ الْجَنَّةِ، وَإِنَّهُ لَمِنْ أَهْلِ النَّارِ، وَيَعْمَلُ -فِيمَا يَرَى النَّاسُ- عَمَلَ أَهْلِ النَّارِ وَهْوَ مِنْ أَهْلِ الْجَنَّةِ، وَإِنَّمَا الأَعْمَالُ بِخَوَاتِيمِهَا». [انظر: ٢٨٩٨ - مسلم: ١١٢ - فتح: ١١/ ٣٣٠].\nذَكَرَ فيهِ حَدِيث سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ - ﵁ - قَالَ: نَظَرَ النَّبِيُّ - ﷺ - إِلَى رَجُلٍ يُقَاتِلُ المُشْرِكِينَ -وَكَانَ مِنْ أَعْظَمِ المُسْلِمِينَ غَنَاءً عَنْهُمْ- فَقَالَ: \"مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ النَّارِ فَلْيَنْظُرْ إِلَى هذا\". فَتَبِعَهُ رَجُلٌ الحديث وفي آخره، \"وَإِنَّمَا الأَعْمَالُ بالخواتيم\".\n(الشرح:\nهذا الحديث سلف في الجهاد والمغازي (^١)، ويأتي في القدر، وترجم عليه: العمل بالخواتيم (^٢).\nوأخرجه مسلم في الإيمان (^٣)، والقدر) (^٤) (^٥).\n_________\n(^١) سلف برقم (٢٨٩٨)، باب: لا يقول: فلان شهيد.\n(^٢) سيأتي برقم (٦٦٠٧) باب: العمل بالخواتيم.\n(^٣) برقم (١١٢)، باب: غلظ تحريم قتل الإنسان نفسه.\n(^٤) برقم (٢٦٥١)، باب: كيفية الخلق الآدمي في بطن أمه.\n(^٥) من (ص ١).","vol":"29","page":549},{"text":"والغناء -ممدود- الكفاية من قولهم: أغنيت (كغنى) (^١) فلان أي: أجزاه عنك مجزاة، ومنه قوله تعالى: ﴿مَا أَغْنَى عَنِّي مَالِيَهْ (٢٨)﴾ [الحاقة: ٢٨].\nوقوله: (فوضعه بين ثدييه). قال ابن فارس: ثندؤة الرجل كثدي المرأة، وهو مهموز إذا ضم (^٢).\nويقال: خاتم بفتح التاء وكسرها، وخاتام، وخيتام، و(ختام) (^٣)، وختم فهو ست لغات بمعنى، والجمع: الخواتيم.\nوفي تغييب الله عن عباده خواتم أعمالهم، حكمة بالغة، وتدبير لطيف، وذلك أنه لو علم أحد خاتمة عمله، لدخل الإعجاب والكسل من علم أنه يختم له بالإيمان، ومن علم أنه يختم له بالكفر يزداد غيًّا وطغيانًا وكفرًا؛ فاستأثر الله بعلم ذلك؛ ليكون العباد بين خوف ورجاء، فلا يعجب المطيع لله بعمله، ولا ييأس العاصي من رحمته؛ ليقع الكل تحت الذل والخضوع لله تعالى والافتقار إليه.\nوقال حفص بن حميد: قلت لابن المبارك: أرأيت رجلًا قتل رجلًا فوقع في نفسي أني أفضل منه؛ فقال عبد الله: أمنك على نفسك أشد من ذنبه، أي: أمنك على نفسك أنك من الناجين عند الله من عذابه أشد من ذنب القاتل؛ لأنه لا يدري ما يؤول إليه أمره وعلى ما يموت، ولا يعلم أيضًا حال القاتل إلى ما يصير إليه، لعله يتوب فيموت تائبًا فيصير إلى عفو الله، وتصير أنت إلى عذابه لتغير حالك من الإيمان بالله إلى الشرك به، فالمؤمن في حال إيمانه وإن كان عالمًا بأنه محسن فيه غير\n_________\n(^١) في الأصل: (بغنى).\n(^٢) \"مجمل اللغة\" ١/ ١٥٧.\n(^٣) في الأصل: (ختم).","vol":"29","page":550},{"text":"عالم على ما هو ميت عليه وإلى ما هو صائر إليه، فغير جائز أن يقضي لنفسه وإن كان محسنًا بالحسنى عند الله ولغيره، وإن كان مسيئًا بالسوء، وعلى ذلك مضى خيار السلف.","vol":"29","page":551},{"text":"<span data-type='title' id=toc-3912>٣٤ - باب العُزْلَةُ رَاحَةٌ مِنْ خُلاَّطِ السُّوءِ</span>\n٦٤٩٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: حَدَّثَنِي عَطَاءُ بْنُ يَزِيدَ، أَنَّ أَبَا سَعِيدٍ حَدَّثَهُ قَالَ: قِيلَ: يَا رَسُولَ اللهِ. وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ: حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَيُّ النَّاسِ خَيْرٌ؟ قَالَ: «رَجُلٌ جَاهَدَ بِنَفْسِهِ وَمَالِهِ، وَرَجُلٌ فِي شِعْبٍ مِنَ الشِّعَابِ يَعْبُدُ رَبَّهُ وَيَدَعُ النَّاسَ مِنْ شَرِّهِ».\nتَابَعَهُ الزُّبَيْدِيُّ وَسُلَيْمَانُ بْنُ كَثِيرٍ وَالنُّعْمَانُ، عَنِ الزُّهْرِيِّ. وَقَالَ مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ -عَطَاءٍ أَوْ عُبَيْدِ اللهِ- عَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ يُونُسُ وَابْنُ مُسَافِرٍ وَيَحْيَى بْنُ سَعِيدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَطَاءٍ، عَنْ بَعْضِ أَصْحَابِ النَّبِيِّ - ﷺ -، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٧٨٦ - مسلم: ١٨٨٨ - فتح: ١١/ ٣٣٠].\n\n٦٤٩٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا الْمَاجِشُونُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ أَنَّهُ سَمِعَهُ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَأْتِي عَلَى النَّاسِ زَمَانٌ خَيْرُ مَالِ الرَّجُلِ الْمُسْلِمِ الْغَنَمُ، يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ وَمَوَاقِعَ الْقَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ». [انظر: ١٩ - فتح: ١١/ ٣٣١].\nحَدَّثنَا أَبُو اليَمَانِ، أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي عَطَاءُ بْنُ يَزِيدَ، أَنَّ أَبَا سَعِيدٍ حَدَّثَهُ قَالَ: قِيلَ: يَا رَسُولَ اللهِ. وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ: ثَنَا الأَوْزَاعِيُّ -هو أبو عمرو عبد الرحمن بن عمرو، مات سنة سبعٍ وخمسين ومائة- ثَنَا الزُّهْرِيُّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَيُّ النَّاسِ خَيْرٌ؟ قَالَ: \"رَجُلٌ جَاهَدَ بِنَفْسِهِ وَمَالِهِ، وَرَجُلٌ فِي شِعْبٍ مِنَ الشِّعَابِ يَعْبُدُ رَبَّهُ وَيَدَعُ النَّاسَ مِنْ شَرِّهِ\".\nتَابَعَهُ الزُّبَيْدِيُّ وَسُلَيْمَانُ بْنُ كَثِيرٍ وَالنُّعْمَانُ، عَنِ الزُّهْرِيِّ. وَقَالَ","vol":"29","page":552},{"text":"مَعْمَرٌ: عَنِ الزُّهْرِيِّ، عَنْ عَطَاءٍ -أَوْ عُبَيْدِ اللهِ- عَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ يُونُسُ وَابْنُ مُسَافِرٍ وَيحْيَى بْنُ سَعِيدٍ، عَنِ ابن شِهَابٍ، عَنْ عَطَاءٍ، عَنْ بَعْضِ أَصْحَابِ النَّبِيِّ - ﷺ -، عَنِ النَّبِيِّ - ﷺ -.\nحَدَّثنَا أَبُو نُعَيْمٍ، ثَنَا المَاجِشُونُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَن أَبِي سَعِيدٍ أَنَّهُ سَمِعَهُ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"يَأْتِي عَلَى النَّاسِ زمَانٌ خَيْرُ مَالِ المُسْلِمِ الغَنَمُ، يَتْبَعُ بِهَا شَعَفَ الجِبَالِ وَمَوَاقِعَ القَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ\".\nالشرح:\nقد سلف اسم الأوزاعي ووفاته.\nومتابعة الزبيدي أخرجها مسلم، عن منصور بن أبي مزاحم، ثنا يحيى بن حمزة، عن الزبيدي (^١).\nواسم الزبيدي: محمد بن الوليد أبو الهذيل الشامي، اتفقا عليه، مات سنة ثمان وأربعين ومائة.\nوالنعمان: هو ابن راشد الجزري الرقي أخو إسحاق، ضعفه ابن المديني. وقال البخاري: كثير الوهم (^٢).\nومتابعة معمر رواها مسلم أيضًا عن ابن حميد، ثنا عبد الرزاق، عن معمر، عن محمد، عن عطاء أو عبيد الله (^٣).\nوقال أبو مسعود الدمشقي: قال عبد الرزاق: كان معمر يشك (^٤).\n_________\n(^١) برقم (١٨٨٨/ ١٢٢)، كتاب: الإمارة، باب: فضل الجهاد والرباط.\n(^٢) \"التاريخ الكبير\" ٨/ ٨٠.\n(^٣) برقم (١٨٨٨/ ١٢٣)، كتاب: الإمارة، باب: فضل الجهاد والرباط.\n(^٤) \"المصنف\" لعبد الرزاق ١١/ ٣٦٨.","vol":"29","page":553},{"text":"ثم حدث به مرة عن عطاء بغير شك كأنه يريد ما رواه الخطابي عن محمد بن هاشم، ثنا الفربري، عن عبد الرزاق، عن معمر، عن عطاء من غير شك (^١).\nوقوله: (وحدثنا محمد بن يوسف ..) إلى آخره، أخرجه مسلم أيضًا عن عبد الله بن عبد الرحمن عنه (^٢). ومتابعة سليمان بن كثير، أخرجها أبو داود، عن أبي الوليد الطيالسي، عن سليمان به (^٣).\nفصل:\nابن مسافر: هو عبد الرحمن بن خالد بن مسافر أبو خالد، وقيل: أبو الوليد (الفهمي) (^٤) المصري، واليها لهشام سنة ثمان عشرة ومائة، وعزل عنها سنة تسع عشرة ومائة، وهو مولى الليث بن سعد من فوق.\nوالماجشون: هو عبد العزيز بن عبد الله بن أبي سلمة دينار، مولى آل المنكدر، أبو عبد الله؛ مات سنة أربع وستين ومائة على الأصح، وصلى عليه المهدي ببغداد، متفق على ثقته.\nوعبد الرحمن بن عبد الله بن عبد الرحمن بن الحارث بن أبي صعصعة عمرو بن زيد بن عوف بن مبذول بن عمرو بن غنم بن مازن بن النجار الأنصاري النجاري المازني، أخو محمد بن عبد الله، انفرد البخاري بهما وأبيهما.\n_________\n(^١) رواه الخطابي في \"العزلة\" ص ١٩. وفيه: الدبري، بدل: الفربري وليس في الرواة عن عبد الرزاق من يسمى الفربري.\n(^٢) برقم (١٨٨٨/ ١٢٤) كتاب: الإمارة، باب: فضل الجهاد والرباط.\n(^٣) أبو داود (٢٤٨٥)، وصححه الألباني في \"صحيح سنن أبي داود\" (٢٢٤٦).\n(^٤) في (ص ٢): (التميمي).","vol":"29","page":554},{"text":"فصل:\nوقوله: (\"جاهد بنفسه وماله\") أي: وقام بالحقوق الواجبة، كالصلاة وغيرها.\nوالشعب بكسر الشين: الطريق في الجبل، وكذا صرح به صاحب \"العين\" أنه ما انفرج بين جبلين (^١). وقال الشعبي: هو مواضع الجبل، قال: وقوله: \"في شعب من الشعاب\" هذا في غير زمن رسول الله - ﷺ -؛ لأن الجهاد كان فيه فرضًا على أهل المدينة ومن حولهم من الأعراب، إن خرج رسول الله - ﷺ - خرجوا جميعًا إلا من له عذر، وإن خرج قوم بقي معه آخرون.\nوقوله: (\"شعف الجبال\") الشعف بالشين المعجمة وتحريك العين: رأس الجبل، والجمع: شعف، وشعوف، وشعاف، وقال صاحب \"العين\": شعف الجبال: رءوسها (^٢). وكذلك شعف الأثافي، وشعفة كل شيء: أعلاه.\n(\"ومواقع القطر\"): بطون الأودية.\nفصل:\nفي الحديث: أن اعتزال الناس عند ظهور الفتن والهرب عنهم أسلم للدين من مخالطتهم. ذكر علي بن معبد، عن الحسن بن واقد قال: قال - ﵇ -: \"إذا كانت سنة ثمانين ومائة فقد أحلت لأمتي الغربة والعزلة، والترهيب في رءوس الجبال\" (^٣) وذكر علي بن معبد عن عبد الله بن\n_________\n(^١) \"العين\" ١/ ٢٦٣.\n(^٢) \"العين\" ١/ ٢٦٠.\n(^٣) انظر: \"تذكرة الموضوعات\" ص ٢٢٣.","vol":"29","page":555},{"text":"المبارك، عن مبارك بن فضالة، عن الحسن يرفعه إلى رسول الله - ﷺ - قال: \"يأتي على الناس زمان لا يسلم لذي دين دينه إلا من فر بدينه من شاهق إلى شاهق، وجحر إلى جحر، فإذا كان ذلك لم تنل المعيشة إلا بمعصية الله، فإذا كان ذلك (حلت العزلة\". قالوا: يا رسول الله، كيف تحل العزلة وأنت تأمرنا بالتزوج؛ قال:) (^١) \"إذا كان ذلك كان هلاك الرجل على يدي أبويه، فإن لم يكن له أبوان كان هلاكه على يدي زوجته، فإن لم يكن له زوجة كان هلاكه على يدي ولده، فإن لم يكن له ولد كان هلاكه على (يدي) (^٢) القرابات والجيران\" قالوا: وكيف ذلك يا رسول الله؛ قال: \"يعيرونه بضيق المعيشة، ويكلفونه ما لا يطيق، فعند ذلك يورد نفسه المهالك التي يهلك فيها\".\nوروينا في كتاب \"العزلة\" للخطابي من حديث الحسن عن أبي الأحوص، عن عبد الله بن مسعود مرفوعًا: \"ليأتين على الناس زمان لا يسلم لذي دين دينه إلا من فر بدينه من قرية إلى قرية، أو من شاهق إلى شاهق، ومن جحر إلى جحر، كالثعلب الذي يروغ\" (^٣).\nوفي حديث إسحاق بن راشد عن عمرو بن وابصة الأسدي، عن أبيه قال: حدثني ابن مسعود - ﵁ - قال: ذكر رسول الله - ﷺ - الفتنة وأيام الهرج\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: (ذوي).\n(^٣) \"العزلة\" ص ٢٠.\nقال الحافظ العراقي في \"تخريج أحاديث الإحياء\" ١/ ٣٧١: ذكره الخطابي في \"العزلة\" من حديث ابن مسعود، والبيهقي في \"الزهد\" نحو من حديث أبي هريرة وكلاهما ضعيف. اهـ.","vol":"29","page":556},{"text":"قال: \"حين لا يأمن الرجل جليسه\" قلت: فبم تأمرني إن أدركت ذلك الزمان؟ قال: \"تكف نفسك ويدك، وادخل دارك\" قلت: يا رسول الله، أرأيت إن دخل علي داري؟ قال: \"فادخل بيتك\"، قلت: يا رسول الله، أرأيت إن دخل علي بيتي؟ قال: \"فادخل في مسجدك، واصنع كذا -وقبض بيمينه على الكوع- وقيل: ربي الله. حتى تموت\" (^١).\nوفي حديث ابن المبارك أنا شعبة، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، أن عمر - ﵁ - قال: خذوا حظكم من العزلة (^٢). وفي رواية قال عمر: العزلة راحة من خليط السوء (^٣).\nوفي حديث محمد بن سنان القزاز، أنا أبو بكر، عن بكير بن مسمار قال: سمعت عامر بن سعد بن أبي وقاص قال: كان سعد في إبل وغنم له، فأتاه ابنه عمر، فلما رآه قال: أعوذ بالله من شر هذا الراكب. فلما انتهى إليه قال: يا أبة، أرضيت أن تكون أعرابيًّا والناس يتنازعون الملك، فضرب سعد صدر عمر فقال: اسكت يابني، فإني سمعت رسول الله - ﷺ - يقول: \"إن الله يحب العبد التقي، الغني، الخفي\" (^٤).\nوفي \"مشكل الآثار\" للطحاوي عن ابن عباس مرفوعًا: \"ألا أخبركم\n_________\n(^١) رواه أبو داود (٤٢٥٨)، والخطابي في \"العزلة\" ص ٢١ - ٢٢، قال الحافظ العراقي في \"تخريج أحاديث الإحياء\" ١/ ٥٤٦: رواه أبو داود مختصرًا والخطابي في \"العزلة\" بتمامه، وفي إسناده عند الخطابي انقطاع، ووصله أبو داود بزيادة رجل اسمه سالم يحتاج إلى معرفته. اهـ.\n(^٢) \"الزهد والرقائق\" برواية نعيم بن حماد ص ٣ (١١).\n(^٣) رواه ابن أبي شيبة ٧/ ١١٧، والخطابي في \"العزلة\" ص ٢٢.\n(^٤) رواه مسلم برقم (٢٩٦٥) كتاب: الزهد والرقائق.","vol":"29","page":557},{"text":"بخير الناس منزلًا\". قلنا: بلى يا رسول الله. قال: \"رجل آخذ بعنان فرسه في سبيل الله، وأخبركم بالذي يليه، رجل معتزل في شعب يقيم الصلاة، ويؤتي الزكاة، ويعتزل شرور الناس\" (^١). الحديث.\nفإن قلت: أين ما روي عن رسول الله - ﷺ -؟ \"المسلم الذي يخالط الناس، ويصبر على أذاهم، خير من المسلم الذي لا يخالط الناس، ولا يصبر على أذاهم\" (^٢)، فيجاب بأنه لا تضاد؛ لأن قوله: \"رجل آخذ بعنان فرسه\". خرج مخرج العموم، والمراد به الخصوص، فالمعنى فيه؛ أنه من خير الناس؛ لأنه قد ذكر غيره بمثل ذلك، فقال: \"خير الناس من طال عمره، وحسن عمله\" (^٣) وقال: \"خياركم من تعلم القرآن وعلمه\" (^٤). وقال تعالى: ﴿وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ﴾ [النمل: ٢٦] ولم تؤت مما اختص به سليمان شيئًا، ويحتمل أن يكون المراد بذلك أنه من خير أهلها، وإذا جاز ذلك جاز أن تكون المنزلة التي هو بها بينها وبين المنزلة المذكورة قبلها منزلة (أكمل) (^٥) أو لعلها فوق المنزلة التي هي قبلها أيضًا فيكون من يخالط الناس ويصبر على أذاهم أفضل ممن لا يخالطهم ولا يصبر على أذاهم باعتزاله، ويحتمل أن يكون أراد بتفضيله في وقت من الأوقات ولم يرد به كل الأوقات، كما في حديث أبي (ثعلبة) (^٦): \"إذا رأيت شحًّا مطاعًا،\n_________\n(^١) \"تحفة الأخيار بترتيب شرح مشكل الآثار\" ٧/ ١٨٠.\n(^٢) رواه الترمذي (٢٥٠٧)، والبيهقي في \"شعب الإيمان\" ٧/ ١١٢، وصححه الألباني في \"المشكاة\" ٥٠٨٧.\n(^٣) رواه الترمذي (٢٣٢٩)، وصححه الألباني في \"صحيح الجامع\" (٣٢٩٦).\n(^٤) سلف برقم (٥٠٢٧) كتاب: فضائل القرآن، باب: خيركم من تعلم القرآن وعلمه.\n(^٥) في الأصل: (أخرى).\n(^٦) في الأصل: (بكرة).","vol":"29","page":558},{"text":"وهوًى متبعًا، فعليك بنفسك، وإياك وأمر العوام\" (^١) فيكون اعتزال الناس في ذلك الزمان أفضل من مخالطتهم، ويكون ما سواه من الأزمنة بخلافه، ويكون المراد بتفضيل مخالطة الناس فيه على ترك مخالطتهم، حتى لا يكون بين الحديثين تضاد، ومما يدل على هذا التأويل في اختلاف الأزمنة قوله - ﵇ -: \"ستكون فتن المضطجع فيها خير من القاعد\" (^٢). الحديث، وفيه: \"من كانت له إبل فليلحق بإبله، ومن كانت له غنم فليلحق بغنمه، ومن كانت له أرض فليلحق بأرضه\" (^٣).\nفصل:\nقال (الخطابي) (^٤): العزلة عزلتان، والفرقة فرقتان: فرقة الآراء والأديان، وفرقة الأشخاص والأبدان، والجماعة جماعتان: الأئمة والأمراء، والعامة والدهماء، فأما الافتراق في الآراء والأديان فإنه محظور في العقول، محرم في قضايا الأصول؛ لأنه داعية الضلال، وسبب التعطيل والإهمال، ولو ترك الناس متفرقين؛ لتفرقت الآراء والنحل؛ ولكثرت الأديان والملل، ولم تكن فائدة في بعثة الرسل، وهذا هو الذي عابه الله من التفرق في كتابه وذمه في آي كثيرة، وعلى هذِه الوتيرة يجري الأمر أيضًا في الافتراق على الأئمة والأمراء؛ لأن في مفارقتهم مفارقة الألفة، وزوال العصمة والخروج من كنف الطاعة\n_________\n(^١) رواه أبو داود (٤٣٤١)، والترمذي (٣٠٥٨)، والبيهقي في \"شعب الإيمان\" ٦/ ٨٣، وضعفه الألباني في \"المشكاة\" (٥١٤٤).\n(^٢) مسلم (١٨٤٩/ ٥٥) كتاب الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن.\n(^٣) رواه الحاكم ٤/ ٤٢٦، وقال: هذا حديث صحيح الإسناد ولم يخرجاه.\n(^٤) في الأصل: (الطحاوي).","vol":"29","page":559},{"text":"وظل الأمن، وهو الذي نهى عنه الشارع وأراده بقوله: \"من فارق الجماعة فمات، فميتته جاهلية\" (^١). وذلك أن أهل الجاهلية لم يكن لهم إمام يجمعهم على دين، ويتألفهم على رأي واحد، بل كانوا (طوائف) (^٢) شتى، وفرقًا مختلفين، آراؤهم متناقضة، وأديانهم متباينة، وذلك الذي دعا كثيرًا منهم إلى عبادة الأصنام، وطاعة الأزلام رأيًا فاسدًا اعتقده في أن عندها خيرًا، أو أنها تملك لهم نفعًا أو تدفع عنهم ضرًا.\nفأما عزلة الأبدان ومفارقة (الجماعة) (^٣) التي هي العوام، فإن من حكمها أن تكون تابعة للحاجة، وجارية مع المصلحة، وذلك أن عظم الفائدة اجتماع الناس في المدن وتجاورهم في الأمصار، إنما هو أن يتضافروا ويتعاونوا على المصالح ويتوازروا فيها إذ كانت مصالحهم لا تكمل إلا به ومعايشهم لا تزكو إلا عليه، فللإنسان أن يتأمل حال نفسه فينظر في أية طبقة يقع منهم، وفي أي جهة ينحاز من جملتهم؛ فأما من كانت أحواله تقتضي المقام بين ظهراني العامة، لما يلزمه من إصلاح المهنة التي لا غنية له به عنها، ولا يجد بدًّا من الاستعانة بهم فيها. ولا وجه لمفارقتهم في الدار ومباعدتهم في السكن والجوار، فإنه إذا فعل ذلك تضرر بوحدته، وأضر من وراءه من أهله وأسرته، وإن كانت نفسه بكلها مستقلة، وحاله في ذاته وذويه متماسكة فالاختيار له في هذا الزمان اعتزال الناس، ومفارقة عوامهم، فإن السلامة في مجانبتهم، والراحة في التباعد منهم، ولسنا نريد -رحمك\n_________\n(^١) ابن حبان ١٣/ ٣٠٣ (٥٩٦٥).\n(^٢) في الأصل: (طرائق).\n(^٣) في (ص ٢): (الجوامع).","vol":"29","page":560},{"text":"الله- بهذِه العزلة التي نختارها مفارقة الناس في الجماعات والجمعة، وترك حقوقهم في العيادات، وإفشاء السلام، ورد التحيات، وما جرى مجراها من وظائف الحقوق الواجبة لهم، ووضائع السنن والعادات المستحسنة فيما بينهم، فإنها مستثناة بشرائطها على سبيلها ما لم يحل دونها حائل شغل، ولم يمنع عنها مانع عذر، وإنما نريد بالعزلة ترك فضول الصحبة ونبذ الزيادة عنها وحظ العلاقة التي لا حاجة بك إليها؛ فإن من جرى في صحبة الناس، والاستكثار من معرفتهم على ما يدعو إليه شغف النفوس، وإلف العادات، وترك الاقتصاد فيها، والاقتصار على القدر الذي تدعو الحاجة إليه كان جديرًا أن لا يحمد غبه، وأن تستوخم عاقبته، وأن سبيله في ذلك سبيل من يتناول الطعام في غير أوان جوعه، ويأخذ منه فوق قدر حاجته؛ فإن ذلك لا يلبث أن يقع في أمراض مدنفة وأسقام متلفة، وليس من علم كمن جهل، ولا من جرب وامتحن كمن بادر وخاطر، ولله در أبي الدرداء حيث يقول: وجدت الناس اخبر نقلة.\nأنشدني ابن (أبي) (^١) الدق، أنشدنا شكر، أنشدني ابن أبي الدنيا:\nمن حمد الناس ولم يبلهم … ثم بلاهم، ذم من يحمدِ\nوصار بالوحدة مستأنسًا … بوحشة الأقرب والأبعد (^٢)\nفصل:\nوروينا في كتاب \"الطاعة والمعصية\" لابن معبد: ثنا ابن المبارك، عن معمر، عن ابن (طاوس) (^٣)، عن أبيه قال: قال رسول الله - ﷺ -: \"خير\n_________\n(^١) من (ص ٢).\n(^٢) \"العزلة\" ص ١٣ - ١٥.\n(^٣) في الأصل: (فارس).","vol":"29","page":561},{"text":"الناس في الفتن رجل معتزل يؤدي حق الله عليه\" (^١).\nومن حديث كرز بن حبيش الخزاعي أنه - ﵇ -، فذكر حديثًا فيه: \"وأفضل الناس يومئذ مؤمن معتزل في شعب من الشعاب يتقى ربه، ويدع الناس من شره\" (^٢).\nومن حديث عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، عن عقبة بن عامر مرفوعًا: \"يا عقبة، املك عليك نفسك وليسعك بيتك\" (^٣).\nومن حديث عطاء بن يزيد، عن رجل له صحبة أنه قال: يا رسول الله، أي المؤمنين أفضل؟ قال: \"مؤمن يجاهد بنفسه وماله في سبيل الله\". قالوا: ثم من؟ قال: \"مؤمن في شعب من الشعاب يتقي الله، ويدع الناس من شره\" (^٤).\nومن حديث الحسين بن واقد: أظنه من أحاديث بهز بن حكيم رفعه: \"إذا كانت سنة ثمانين ومائة\" (^٥). الحديث. وقد سلف.\nوعن جبر بن (أبي) (^٦) الأسود وقال: \"تفضل صلاة الجماعة على\n_________\n(^١) رواه الحاكم ٤/ ٤٦٤، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، وصححه الألباني في \"صحيح الجامع\" (٣٢٩٢).\n(^٢) جزء من حديث أخرجه أحمد في \"المسند\" ٣/ ٤٧٧، والحاكم في \"المستدرك\" ١/ ٣٤، ٤/ ٤٥٤ - ٤٥٥، قال الحاكم: هذا حديث صحيح وليس له علة، ولم يخرجاه.\n(^٣) رواه الترمذي (٢٤٠٦) عن القاسم عن أبي أمامة عن عقبة. بلفظ: \"أملك عليك لسانك\".\n(^٤) سلف برقم (٢٧٨٦) كتاب: الجهاد والسير، باب: أفضل الناس مؤمن مجاهد بنفسه وماله في سبيل الله. ورواه مسلم برقم (١٨٨٨)، كتاب الإمارة، باب فضل الجهاد والرباط. كلاهما عن عطاء عن أبي سعيد.\n(^٥) أخرجه الغسولي في \"جزئه\" من مرسل الحسن كما في \"اللآلئ\" للسيوطي ٢/ ٣٩٤ - ٣٩٥.\n(^٦) من (ص ٢).","vol":"29","page":562},{"text":"صلاة الفذ (خمسًا وعشرين) (^١) درجة\" (^٢).\nوسيأتي (فصل) (^٣) فضل صلاة الجماعة على صلاة الفذ خمس وعشرون درجة.\nوعن عباد بن كثير رفعه: \"بشِّر الفرارين بدينهم إيمانًا واحتسابًا من قرية إلى قرية أنهم معي ومع إبراهيم يوم القيامة كهاتين\" (^٤). وجمع بين الوسطي والتي تليها.\nوكان مكحول. يقول: إن كان الفضل في الجماعة، فإن السلامة في العزلة.\n_________\n(^١) في الأصول (خمس وعشرون) ولعل الصحيح ما أثبتناه.\n(^٢) سلف برقم (٦٤٦)، كتاب الآذان، باب: فضل صلاة الجماعة.\n(^٣) من (ص ٢) وغير مقروءة في الأصل.\n(^٤) رواه أبو عمرو الداني في \"السنن الواردة في الفتن\" وهو منقطع.","vol":"29","page":563},{"text":"<span data-type='title' id=toc-3913>٣٥ - باب رَفْعِ الأَمَانَةِ</span>\n٦٤٩٦ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا ضُيِّعَتِ الأَمَانَةُ فَانْتَظِرِ السَّاعَةَ». قَالَ: كَيْفَ إِضَاعَتُهَا يَا رَسُولَ اللهِ؟ قَالَ: «إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْتَظِرِ السَّاعَةَ». [انظر: ٥٩ - فتح: ١١/ ٣٣٣].\n\n٦٤٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ حَدَّثَنَا الأَعْمَشُ، عَنْ زَيْدِ بْنِ وَهْبٍ، حَدَّثَنَا حُذَيْفَةُ قَالَ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - حَدِيثَيْنِ، رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الآخَرَ، حَدَّثَنَا: «أَنَّ الأَمَانَةَ نَزَلَتْ فِي جَذْرِ قُلُوبِ الرِّجَالِ، ثُمَّ عَلِمُوا مِنَ الْقُرْآنِ، ثُمَّ عَلِمُوا مِنَ السُّنَّةِ». وَحَدَّثَنَا عَنْ رَفْعِهَا قَالَ: «يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْوَكْتِ، ثُمَّ يَنَامُ النَّوْمَةَ فَتُقْبَضُ، فَيَبْقَى أَثَرُهَا مِثْلَ الْمَجْلِ، كَجَمْرٍ دَحْرَجْتَهُ على رِجْلِكَ فَنَفِطَ، فَتَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيهِ شَيْءٌ، فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ، فَلَا يَكَادُ أَحَدٌ يُؤَدِّي الأَمَانَةَ، فَيُقَالُ: إِنَّ فِي بَنِي فُلَانٍ رَجُلًا أَمِينًا. وَيُقَالُ لِلرَّجُلِ: مَا أَعْقَلَهُ، وَمَا أَظْرَفَهُ، وَمَا أَجْلَدَهُ. وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ\". وَلَقَدْ أَتَى عَلَيَّ زَمَانٌ، وَمَا أُبَالِي أَيَّكُمْ بَايَعْتُ لَئِنْ كَانَ مُسْلِمًا رَدَّهُ الإِسْلَامُ، وَإِنْ كَانَ نَصْرَانِيًّا رَدَّهُ عَلَيَّ سَاعِيهِ، فَأَمَّا الْيَوْمَ فَمَا كُنْتُ أُبَايِعُ إِلاَّ فُلَانًا وَفُلَانًا. قَالَ الْفِرَبْرِيُّ: قَالَ أَبُو جَعْفَرٍ: حَدَّثْتُ أَبَا عَبْدِ اللهِ فَقَالَ: سَمِعْتُ أَحْمَدَ بْنَ عَاصِمٍ يَقُولُ: سَمِعْتُ أَبَا عُبَيْدٍ يَقُولُ: قَالَ الأَصْمَعِيُّ وَأَبُو عَمْرٍو وَغَيْرُهُمَا: جَذْرُ قُلُوبِ الرِّجَالِ، الْجَذْرُ: الأَصْلُ مِنْ كُلِّ شَيْءٍ، وَالْوَكْتُ: أَثَرُ الشَّيْءِ الْيَسِيرُ مِنْهُ، وَالْمَجْلُ: أَثَرُ الْعَمَلِ فِي الْكَفِّ إِذَا غَلُظَ. [انظر: ٧٠٨٦، ٧٢٧٦ - مسلم: ١٤٣ - فتح: ١١/ ٣٣٣].\n\n٦٤٩٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّمَا النَّاسُ كَالإِبِلِ الْمِائَةُ لَا تَكَادُ تَجِدُ فِيهَا رَاحِلَةً». [مسلم: ٢٥٤٧، فتح: ١١/ ٣٣٣].\nذكر فيه أحاديث:","vol":"29","page":564},{"text":"أحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا ضُيِّعَتِ الأَمَانَةُ فَانْتَظِرِ السَّاعَةَ\". قَالَ: كَيْفَ إِضَاعَتُهَا يَا رَسُولَ اللهِ؟ قَالَ: \"إِذَا أُسْنِدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْتَظِرِ السَّاعَةَ\".\nثانيها:\nحديث حذيفة - ﵁ -: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - حَدِيثَيْنِ، رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الآخَرَ، حَدَّثَنَا: \"أَنَّ الأَمَانَةَ نَزَلَتْ فِي جَذْرِ قُلُوبِ الرِّجَالِ، ثُمَّ عَلِمُوا مِنَ القُرْآنِ، ثُمَّ عَلِمُوا مِنَ السُّنَّةِ\". وَحَدَّثَنَا عَنْ رَفْعِهَا قَالَ: \"يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الأَمَانَةُ .. \" الحديث.\nثالثها:\nحديث ابن عُمَرَ - ﵄ - سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنَّمَا النَّاسُ كَالإِبِلِ المِائَةُ لَا تَكَادُ تَجِدُ فِيهَا رَاحِلَةً\".\nالشرح:\nالجذر بفتح الجيم، وكسرها، وذال معجمة ساكنة أي: أصلها، والجذر: من جذر الحساب، وهو أصل كل شيء.\nوحكى الأصمعي: الفتح، وكذا هو في روايتنا، وأبو عمرو الشيباني: (الكسر) (^١) كما حكاه في \"الصحاح\" (^٢)، وعبارة أبي عبيد أنه الأصل من كل شيء.\nوقال ابن الأعرابي: الجذر: أصل حساب ونسب، وأصل شجرة، والجذر في شعر زهير بن أبي سلمى: قرن البقرة. وقال الداودي: يعني أنها في الأصل، وأول ما نزل في القلب، فمن ذلك النية.\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\" ٢/ ٦١٠.","vol":"29","page":565},{"text":"قال: وقوله: (\"ثم علموا من السنة\") أي: (جذرهم) (^١) على ذلك ما جعل في قلوبهم.\nوقوله: (\"ينام الرجل النومة فتقبض الأمانة\") يعني: تقبض من قوم ثم قوم (ثم قوم) (^٢) شيئًا بعد شيء، ووقتًا بعد وقت، على قدر فساد الدين.\nوالأمانة الظاهر أن المراد بها: التكاليف اللاتي كلف الله بها عباده، والعهد الذي أخذه عليهم. وعبارة ابن التين في الفتن: الأمانة، إنها كل ما يخفى ولا يعلمه إلا الله من (المرء) (^٣). قال تعالى: ﴿إِنَّا عَرَضْنَا الْأَمَانَةَ﴾ [الأحزاب: ٧٢]. قال ابن عباس: هي الفرائض التي على العباد (^٤). وقيل: هي ما أمروا به ونهوا عنه، وقيل: هي الطاعة. (ونقله الواحدي عن أكثر المفسرين (^٥)، وقال صاحب \"التحرير\": الأمانة هنا هي المذكوره في الآية، وهي غير الإيمان، فإذا استمكنت في قلب العبد قام بأداء التكاليف) (^٦).\nوقوله: (\"فيظل أثرها\") أي: فيصير. وقال الداودي: يعني: يبقى ويقيم، وفي \"الصحاح\": (ظلت) (^٧) أعمل كذا -بالكسر- إذا عملته بالنهار دون الليل، ومنه قوله تعالى: ﴿فَظَلْتُمْ تَفَكَّهُونَ﴾ (^٨) [الواقعة: ٦٥].\n_________\n(^١) في (ص ٢): (حداهم).\n(^٢) من (ص ٢).\n(^٣) في الأصل: المبسوط.\n(^٤) رواه الطبري في \"تفسيره\" ١٠/ ٣٣٩.\n(^٥) \"الوسيط\" ٣/ ٤٨٤.\n(^٦) من (ص ٢).\n(^٧) في الأصل: ظللت، والمثبت من (ص ٢).\n(^٨) \"الوسيط\" ٣/ ٤٨٤.","vol":"29","page":566},{"text":"وقوله: (\"مثل الوكت\") هو بفتح الواو، وبعد الكاف الساكنة تاء (مثناة) (^١) فوق. قال أبو [المعاني] (^٢) في \"المنتهى\": هو الأثر اليسير. وقيل: سواد يسير، وقيل: هو لون يحدث مخالف للون الذي كان قبله، يقال: البسر إذا وقعت فيه نكتة من الإرطاب وقد وكت. قال الهروي: والجمع: وكت، وقال صاحب \"العين\": الوكت شبه نكتة في العين وتدمع لونه، وعين موكوتة (^٣) والوكت: سواد اللون، وعبارة أبي عبيد: أنه أثر الشيء اليسير منه.\nوعبارة ابن التين: الوكتة كالنقطة في الشيء، يقال: في عينه وكتة. أي: أثر، ووكيت البسرة توكيتًا من نقط الإرطاب، وقال الداودي: يعني الخطة الرفيعة.\nو(\"المجل\"): بميم مفتوحة، ثم جيم ساكنة: أثر العمل في اليد، يعالج به الإنسان الشيء، حتى تغلظ جلودها. يقال منه: مجلت يده -بفتح الجيم، وكسرها- لغتان، وذكر الحربي، عن ابن الأعرابي: الرجل: النفط باليد ممتلئ ماء، وقال أبو زيد: إذا كان بين الجلد واللحم ماء قيل: مجلت يده تمجل، ونفطت تنفط نَفْطًا ونِفْطًا. وما قيدناه به هو ما قال ابن دحية: كذا قيدناه، واختار أهل اللغة والنحو فتح الجيم مصدر مجلت يده تمجل مجلًا بفتح الجيم في المصدر، (وحكاهما صاحب أيضًا) (^٤).\n_________\n(^١) في الأصل: (ثاء مثلثة)، وبهامشها كتب: هذا تصحيف، وإنما هو بالمثناة فوق ليس غير، والله أعلم.\n(^٢) في الأصل: المعاني، ولعل الصواب ما أثبتناه كما سلف بيانه.\n(^٣) \"العين\" ٥/ ٣٩٧ وعبارة الخليل: عين موكوتة: فيها وكت، وهي نكتة كالنقطة من بياض على سوادها، والاسم من الوكت: الوكتة. اهـ.\n(^٤) من (ص ٢) كذا بغير إضافة إلى (صاحب).","vol":"29","page":567},{"text":"قلت: ومجلت تمجل مجلًا ومجولًا، والجمع: مجل، مجال، (وأمجلها غيرها) (^١)، وهو أن يكون بين الجلد واللحم، كما سلف، وكذلك: المجلة، يقال: مجلت يده مجلًا إذا انتفطت من العمل بفأس وما أشبهه. فخرج فيها نفخ يشبه البثر. قال ابن سيده: وكذلك الحافر إذا نكبته الحجارة ثم (قوي) (^٢) فصلب (^٣)، وفي الحديث: أن فاطمة شكت إلى علي - ﵄ - مجل يديها من الطحن (^٤).\nقال الأصمعي: هو نفخ يشبه البثر من عمل. والجمر جمع: جمرة بسكون الميم.\nوقوله: (\"فنفط\"): هو بكسر الفاء كعلم قال ابن فارس: النفط: قرح يخرج في اليد من العمل (^٥)، ولم يقل: نفطت، (مع أن الرجل مؤنثة، إما يكون نفي إتباعًا للفظ الرجل، وإما أن يكون إتباعًا لمعناه وهو العضو) (^٦).\nوقوله: (\"فتراه منتبرا\") يعني: مرتفعًا منتفطًا، وأصل هذِه اللفظة من الارتفاع، ومنه انتبر الأمير: إذا صعد على المنبر، ومنه سمي المنبر منبرًا؛ لارتفاعه، والجرح إذا ورم، والنبر نوع من الذباب يلسع الإبل، فيرم مكان لسعته، ومنه سمي الهمز نبرًا لكون الصوت على حال من الارتفاع لا يوجد في غير هذا الحرف وكل شيء ارتفع فقد نبر. قال\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): برئ.\n(^٣) \"المخصص\" ١/ ١٤٩.\n(^٤) رواه الترمذي في \"سننه\" (٣٤٠٨)، وأحمد ١/ ١٢٣ والنسائي في \"الكبرى\" ٥/ ٣٧٣ - ٣٧٤ (٩١٧٢).\n(^٥) \"مجمل اللغة\" ٢/ ٨٨٠.\n(^٦) من (ص ٢).","vol":"29","page":568},{"text":"الطوسي: انتبر الجرح إذا ورم، ويقال: سمعت نبرات من كلامه أي: ارتفاعات من صوته. وقال أبو عبيد: منتبرا: منتفطًا. ومنه حديث عمر: إياكم والتخلل بالقصب، فإن الفم ينتبر منه. ولما قيل لرسول الله - ﷺ -: يا رسول الله ما تهمز؟، قال: \"إنا معشر قريش لا ننبر\". والنبر: الهمز، ولم تكن قريش تهمز في كلامها. وصلى الكسائي مع المهدي؛ فهمز بالمدينة، فأنكر أهل المدينة همزه عليه، وقالوا: تنبر في مسجد رسول الله - ﷺ -؟!\nوالمعنى: أن الأمانة لم يبق منها في قلوب الرجال إلا مثل هذه الآثار التي ضرب بها المثل، وقد ذهبت، وزال عن القلوب شيئًا فشيئًا، وزال (منها) (^١) نورها، وخلفه ظلمة كالكوكب، إذا زال منه شيء (آخر) (^٢) صار كالمجل، وهو أثر محكم لا يكاد يزول إلا بعد مدة، وهذِه الظلمة فوق التي قبلها.\nفصل:\nترجم البخاري على هذا الحديث في كتاب الفتن كما ستعلمه باب: إذا بقي في حثالة من الناس (^٣). وكأن مراده أن فاعل هذا هو.\nوالحثالة مذكورة من حديث العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة - ﵁ - (^٤). رواه ابن وهب، عن يعقوب بن (عبد الله بن) (^٥) عبد الرحمن، عن عمرو مولى المطلب، عنه، وليس هو على شرطه،\n_________\n(^١) في الأصل: (يجرمها).\n(^٢) من (ص ٢).\n(^٣) سيأتي برقم (٧٠٨٦).\n(^٤) رواه ابن حبان في \"صحيحه\" ١٣/ ٢٧٩، والطبراني في \"الأوسط\" ٨/ ٣٣٤.\n(^٥) من (ص ٢).","vol":"29","page":569},{"text":"وهي: سفلة الناس، وأصلها عند العرب: ما سقط من قشور التمر والشعير وهي الحفالة بالفاء، وضم الحاء كالأول، (والحسافة) (^١) أيضًا بالسين المهملة والفاء كما سلف.\nفصل:\nوقوله: (وما أبالي أيكم بايعت). المراد بالمبايعة: البيع والشراء المعروفان، ومعناه: إني كنت أعلم أن الأمانة لم ترفع، وأن بالناس وفاءً بالعهود، فكنت أقدم على مبايعة من اتفق (غير باحث عن حاله) (^٢) وثوقًا بالناس وبأماناتهم، فإنه إن كان مسلمًا فدينه وأمانته تحمله على أداء الأمانة، وتمنعه من الخيانة، وإن كان كافرًا فساعيه وهو الوالي عليه يقوم بالأمانة ويستخرج ما خفي منه.\nوأما اليوم فقد ذهبت الأمانة فما بقي لي وثوق بمن أبايعه، فما أبايع إلا فلانًا وفلانًا -يعني: أفرادًا من الناس أعرفهم وأثق بهم- وقال ابن التين (وغيره) (^٣): تأوله بعض الناس على بيعة الخلافة، وأكثرهم على خلاف ذلك، وإنما أراد البيع والشراء كما أسلفناه فمعناه قلة الأمانة في الناس، واحتجوا بقوله: (لئن كان نصرانيًّا رده عليَّ ساعيه). وكيف يبايع النصراني، وكذا قال أبو عبيد: حمله كثير من الناس على بيعة الخلافة وهو خطأ في التأويل، وكيف يكون على بيعة الخلافة، وهو يقول: ليِّن كان يهوديًّا أو نصرانيًّا رده على ساعيه. فهو يبايع على الخلافة اليهودي والنصراني؟! ومع هذا أنه لم يكن يجوز أن يبايع كل واحد فيجعله خليفة، وهو لا يرضى بأحد بعد عمر، فكيف يتأول هذا عليه مع مذهبه فيه؟!\n_________\n(^١) في الأصل: (والسحافة).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).","vol":"29","page":570},{"text":"والمراد بالساعي: الوالي الذي يلي عليه ينصفني منه إن لم يكن له إسلام، وكل من ولي على قوم، فهو ساع عليهم، وأكثر ما يقال هذا في ولاة الصدقة.\nقال الشاعر:\nسعى عقال فلم يترك لنا سيدا (^١)\nوقوله: (\"ما أظرفه\"). الظرف: البراءة وذكاء القلب، تقول منه: ظرف الرجل.\nوقوله: (\"ما أجلده\")، الجلد: الصلابة، تقول منه: جلد الرجل بالضم فهو جلد، وجليد.\nفصل:\nحديث أبي هريرة - ﵁ - وحذيفة من أعلام النبوة؛ لأنه - ﵇ - ذكر فيهما فساد أديان الناس، وتغير أماناتهم، وقد ظهر كثير من ذلك.\nوقوله: (\"إذا ضيعت الأمانة فانتظر الساعة\")، هو كلام مجمل أخبر الأعرابي السائل رسول الله شرحه له، فقال له: كيف إضاعتها؟ فأجابه بجواب عام، دخل فيه تضييع الأمانة وما كان في معناها مما لا يجري على طريق الحق كاتخاذ العلماء الجهال عند موت أهل العلم، واتخاذ ولاة الجور، وحكام الجور عند غلبة الباطل وأهله.\nفصل:\nوقد ذكر ابن أبي شيبة (^٢) من حديث المقبري، عن أبي هريرة\n_________\n(^١) \"غريب الحديث\" لأبي عبيد ٢/ ٢٢٩ - ٢٣٠.\n(^٢) لم أقف عليه في \"المصنف\" ولا في المطبوع من \"مسنده\" فلعله في المفقود، لكن رواه عنه ابن ماجه (٤٠٣٦)","vol":"29","page":571},{"text":"مرفوعًا: \"سيأتي على الناس زمان (^١) سنوات خداعات، يصدق فيها الكاذب، ويكذب فيها الصادق، ويؤتمن فيها الخائن، ويخوَّن فيها الأمين، وينطق الرويبضة\". قيل: وما الرويبضة؟ قال: \"الرجل التافه يتكلم في أمر العامة\".\nقال ابن بطال: وقد رأيت أكثر هذِه العلامات وما بقي منها فغير بعيد (^٢)، (ورواه أحمد في مسنده بلفظ: \"إنها ستأتي على الناس زمان سنون خداعة\". فذكره بمثله، وفي آخره، قيل: وما الرويبضة؟ (قال) (^٣): \"السفيه يتكلم بأمر العامة\") (^٤) (^٥).\nفصل:\nروى ابن عيينة عن عبد العزيز بن رفيع قال: سمعت شداد بن معقل قال: سمعت ابن مسعود يقول: أول ما تفقدون من دينكم الأمانة، وآخر ما تفقدون الصلاة (^٦).\nوروى يونس، عن الزهري، عن الصُّنابحي، عن حذيفة قال: لتنقضن عرى الإسلام عروة عروة، ويكون أول نقضه الخشوع (^٧).\n_________\n(^١) في هامش الأصل: أحفظه بغير (زمان).\n(^٢) \"شرح ابن بطال\" ١٠/ ٢٠٧.\n(^٣) في (ص ٢): (قيل)، والمثبت من \"مسند أحمد\".\n(^٤) من (ص ٢).\n(^٥) \"مسند أحمد\" ١٣/ ٢٩١.\n(^٦) رواه الحاكم في \"المستدرك\" ٤/ ٥٠٤، رواه الطبراني في \"المعجم الكبير\" ٩/ ١٤١، والبيهقي في \"الشعب\" ٤/ ٣٢٥. قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه. وصححه الألباني في \"الصحيحة\" (١٧٣٩).\n(^٧) رواه الآجري في \"الشريعة\" (٣٣)، وأبو عمرو الداني في \"السنن الواردة في الفتن\" ٣/ ٥٣٤ (٢٢٥). ورواه الحاكم ٤/ ٤٦٩ من طريق أخرى: عن حميد بن عبد الله الفلسطيني، حدثني عبد العزيز ابن أخي حذيفة، عن حذيفة - ﵁ -، به. وقال: صحيح الإسناد ولم يخرجاه.","vol":"29","page":572},{"text":"ورويناه مرفوعًا من حديث عوف بن مالك الأشجعي (^١).\nوللدارقطني من حديث أبي هريرة مرفوعًا: \"أول شيء ينزع من أمتي علم الفرائض\" (^٢). ولا تعارض لأنها من الأعمال الظاهرة، وما سلف من الأعمال الباطنة.\nفصل:\nوقوله: (\"إنما الناس كالإبل المائة لا تكاد تجد فيها راحلة\"). يريد - ﵇ - أن الناس كثير والمرضي منهم قليل، كما أن المائة من الإبل لا تكاد تصاب فيها الراحلة الواحدة.\nوهذا الحديث إنما يراد به القرون المذمومة في آخر الزمان، ولذلك ذكره البخاري هنا، ولم يرد به - ﵇ - زمن أصحابه وتابعيهم؛ لأنه قد شهد لهم بالفضل، فقال: \"خير الفرون قرني\" (^٣). الحديث. فهؤلاء أراد - ﵇ - بقوله: \"الناس كإبل بمائة\"؟!\nوقال ابن التين: قيل يحتمل أن يريد كل الناس، فلا يكون مؤمن إلا في مائة أو أكثر، أو يريد الصلاح في المسلمين، فيكون الكلام عليهم، والراحلة: الناقة التي تصلح لأن ترحل، وكذلك الرحول، ويقال الراحلة: المركب من الإبل ذكرًا كان أو أنثى.\n_________\n(^١) رواه ابن أبي عاصم الشيباني في \"الأوائل\" (١٠٨).\n(^٢) \"سنن الدارقطني\" ٤/ ٦٧، ورواه ابن ماجه (٢٧١٩) قال ابن الجوزي في \"العلل المتناهية\" ١/ ١٢٩: هذا حديث لا يصح عن رسول الله - ﷺ - والمتهم به حفص بن عمر بن أبي العلاف، وضعفه الألباني في \"ضعيف ابن ماجه\" (٥٩٤)، وفي \"الإرواء\" (١٦٦٤)، (١٦٦٥).\n(^٣) سلف برقم (٢٦٥٢، ٣٦٥١، ٦٤٢٩) وسيأتي برقم (٦٦٥٨) بلفظ: \"خير الناس قرني\".","vol":"29","page":573},{"text":"وقيل: معنى الحديث: أن الناس في أحكام الدين سواء، لا فضل فيها لشريف على مشروف، كالإبل المائة لا يكون فيها راحلة وهي الذلول التي ترحل وتركب، جاءت فاعلة بمعنى مفعولة أي: مرحولة، يريد أنها كلها حمولة تصلح للحمل، ولا تصلح للركوب، والعرب تقول للمائة من الإبل: إبل و(لا) (^١) يقال: لفلان إبل، أي: مائة من الإبل، وإبلال إذا كان له مائتان.\nووجه آخر:\nأن أكثر الناس أهل جهل ونقص فلا يستكثر من صحبتهم، ولا يؤاخي منهم إلا أهل الفضل، وعددهم قليل بمنزلة الراحلة في الإبل المجهولة، وذلك قوله تعالى: ﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ [الأعراف: ١٨٧]، وقوله: ﴿وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ﴾ [الأنعام: ١١١].\n_________\n(^١) كذا في (ص ٢)، ويستقيم السياق بدونها.","vol":"29","page":574},{"text":"<span data-type='title' id=toc-3914>٣٦ - باب الرِّيَاءِ وَالسُّمْعَةِ</span>\n٦٤٩٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي سَلَمَةُ بْنُ كُهَيْلٍ. وَحَدَّثَنَا أَبُو نُعَيْمٍ حَدَّثَنَا سُفْيَانُ، عَنْ سَلَمَةَ قَالَ: سَمِعْتُ جُنْدَبًا يَقُولُ: قَالَ النَّبِيُّ - ﷺوَلَمْ أَسْمَعْ- أَحَدًا يَقُولُ: قَالَ النَّبِيُّ - ﷺ - غَيْرَهُ، فَدَنَوْتُ مِنْهُ فَسَمِعْتُهُ يَقُولُ: قَالَ النَّبِيُّ - ﷺ - «مَنْ سَمَّعَ سَمَّعَ اللهُ بِهِ، وَمَنْ يُرَائِي يُرَائِي اللهُ بِهِ». [٧١٥٢ - مسلم: ٢٩٨٧ - فتح: ١١/ ٣٣٥].\nذَكَرَ فيهِ حَدِيث جندب - ﵁ -: \"مَنْ سَمَّعَ سَمَّعَ اللهُ بِهِ، وَمَنْ يُرَائِي يُرَائِي اللهُ بِهِ\".\nمعناه: من سمع بعمله الناس، وقصد به اتخاذ الجاه والمنزلة عندهم، ولم يرد به وجه الله؛ فإن الله يسمع به خلقه، أي: يجعله حديثًا عند الناس الذي أراد نيل المنزلة عندهم بعمله، ولا ثواب له في الآخرة عليه، وكذلك من راءى بعمله الناس راءى الله به، أي: أطلعهم على أنه فعل ذلك لهم، ولم يفعله لوجهه -﷿-؛ فاستحق على ذلك سخط الله وأليم عقابه، فهذا على المجازاة، كقوله: ﴿وَمَكَرُوا وَمَكَرَ اللهُ﴾ [آل عمران: ٥٤] وقوله: ﴿مُسْتَهْزِئُونَ (١٤) اللهُ يَسْتَهْزِئُ بِهِمْ﴾ [البقرة: ١٤، ١٥] وكذا: من عمل عملًا على غير إخلاص، يريد الرياء جوزي عليه بالشهرة والفضيحة، فيشتهر ما يبطن (قبل) (^١)، وذلك أن يظهره عليه في القيامة، ويظهر عمله إن كان رياءً وسمعةً. وقد جاء في الحديث عن رسول الله - ﷺ - أنه يقال للعبد يوم القيامة: فعلت كذا وكذا ليقال، فقد قيل؛ اذهبوا به إلى النار (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) يشير إلى حديث أبي هريرة: \"إن أول الناس يقضى يوم القيامة عليه .. \" الحديث. مسلم (١٩٠٥)، كتاب: الإمارة، باب: من قاتل للرياء والسمعة استحق النار.","vol":"29","page":575},{"text":"فإن قلت: كيف يسلم من الرياء والسمعة في العمل في الظاهر؟ وقد روي عن عمر وعثمان وابن مسعود - ﵁ -، وجماعة من السلف أنهم كانوا يتهجدون من الليل في مساجدهم بحيث يعلم ذلك من فعلهم معارفهم، وكانوا (يدركون) (^١) إظهار المحاسن من أعمالهم مع ما تواترت به الآثار أن أفضل العمل ما استتر به صاحبه.\nقلت: الناس فيه نوعان: فأما من كان إمامًا يقتدى به، ويستن بعمله، عالمًا بما لله عليه في فرائضه ونوافله، قاهرًا لكيد عدوه فسواء عليه ما ظهر من عمله وما خفي منه؛ لإخلاصه نيته لله تعالى، وانقطاعه إليه بعمله، بل إظهاره ما يدعو عباد الله إلى الرغبة في مثل حاله من أعماله السالمة أحسن -إن شاء الله- وإن كان ممن لا يقتدى به، ولا يأمن من عدوه قهره، ومن هواه غلبه حتى يفسد عليه عمله؛ فإخفاؤه النوافل أسلم له، وعلى هذا كان السلف الصالح.\nوروى حماد عن ثابت، عن أنس - ﵁ -، عن رسول الله - ﷺ -، سمع رجلًا يقرأ، ويرفع صوته بالقرآن فقال: \"أواب\" وسمع آخر يقرأ فقال: \"مرائي\"، فنظروا فإذا الأواب المقداد بن عمرو (^٢).\nوروى الزهري عن أبي سلمة، عن أبي هريرة - ﵁ -، أن عبد الله بن حذافة صلى، فجهر بالقراءة، فقال له رسول الله - ﷺ -: \"يا ابن حذافة، لا تسمعني، وأسمع الله\" (^٣).\nوقال وهب بن الورد: لقي عالم عالمًا هو فوقه في العلم فقال:\n_________\n(^١) في (ص ٢): (يتذكرون).\n(^٢) رواه ابن عبد البر في \"الاستيعاب\" ٤/ ٤٤.\n(^٣) رواه أحمد ٢/ ٣٢٦، والبيهقي في \"السنن\" ٢/ ١٦٢.","vol":"29","page":576},{"text":"يرحمك الله، ما الذي أخفي من عملي؟ [قال: تخفي] (^١) حتى يظن بك أنك لم تعمل حسنة قط إلا الفرائض قال: يرحمك الله فما الذي أعلن؟ قال: الأمر بالمعروف، والنهي عن المنكر (^٢).\nوقال الحسن: لقد أدركت أقوامًا ما كان أحدهم يقدر على أن يسر عمله فيعلنه، وقد علموا أن أحرز العملين من الشيطان عمل السر، قال: وإن كان أحدهم ليكون عنده الزور، وإنه ليصلي وما يشعر به زوره. وكان عمل الربيع بن خثيم سرًّا، كان يقرأ في المصحف، ويدخل عليه الداخل فيغطيه، وقال بشر بن الحارث: لما ودع الخضر داود قال له: ستر الله عليك طاعته (^٣).\nوروي عن ابن سيرين قال: نبئت أن أبا بكر - ﵁ - كان إذا صلى فقرأ خفض صوته، وكان عمر - ﵁ - يرفع صوته؛ فقيل لأبي بكر: لم تصنع هذا؟ قال: أناجي ربي، وقد علم حاجتي، قيل: أحسنت. وقيل لعمر: لم تصنع هذا؟ فقال: أطرد الشيطان، وأوقظ الوسنان، قال: أحسنت، فلما نزلت: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ [الإسراء: ١١٠] الآية. قيل لأبي بكر: ارفع شيئًا، وقيل لعمر: اخفض شيئًا (^٤). فهؤلاء الأئمة المقتدى بهم، وأصل هذا قوله تعالى: ﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا﴾ إلى قوله: ﴿وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ﴾ [هود: ١٦] قال مجاهد: هؤلاء أهل الرياء (^٥).\n_________\n(^١) ليست في الأصول، أثبتناها ليستقيم بها المعنى.\n(^٢) رواه الطبري في \"تفسيره\" ٨/ ١٦٩.\n(^٣) رواه ابن المبارك في \"الزهد\" ص ١٥.\n(^٤) \"الزهد والرقائق\" لابن المبارك ص ١٨.\n(^٥) \"سنن الترمذي\" (٢٣٨١)، وصححه الألباني في \"صحيح الجامع\" (٦٦٠٩).","vol":"29","page":577},{"text":"فصل:\nروينا في كتاب \"الرقاق\" لابن المبارك بإسناد جيد عن ابن مسعود - ﵁ - أنه قال: من راءى راءى الله -﷿- به، ومن سمع سمع الله به، ومن تطاول تعظيمًا خفضه الله، ومن تواضع تخشعًا رفعه الله (^١).\nوفي \"جامع الترمذي\" صحيحًا عن أبي سعيد مرفوعًا: \"من يرائي يرائي الله به، ومن يسمع يسمع الله به\" (^٢).\nفصل:\nروى الترمذي غريبًا من حديث أبي هريرة - ﵁ -: قال رجل: يا رسول الله، الرجل يعمل العمل فيسره، فإذا اطلع عليه أعجبه. فقال - ﵇ -: \"له أجران: أجر السر وأجر العلانية\". قال الترمذي: فسره بعض أهل العلم، فقال: معناه: أن يعجبه ثناء الناس عليه لهذا، فأما إذا أعجبه ليعلم الناس منه الخير، فيكرم على ذلك، ويعظم عليه، فهذا رياء، وقال بعضهم: إذا اطلع عليه فأعجبه رجاء أن يعمل بعمله، فيكون له مثل أجرهم، فهذا له مذهب أيضًا (^٣).\nفصل:\nوروينا في \"الرقاق\" لابن المبارك عن كهمس بن الحسن، عن أبي السليل قال: قال رجل لسعيد بن المسيب: الرجل يعطي الشيء، ويصنع المعروف، ويحب أن يؤجر ويحمد، قال: أفتحب أن تمقت (^٤)؟ وأنا\n_________\n(^١) \"الزهد\" ص ١٥٢.\n(^٢) \"سنن الترمذي\" (٢٣٨٤)، وضعفه الألباني في \"الضعيفة\" (٤٣٤٤).\n(^٣) تقدم، وهو عند الترمذي وابن ماجه بسند ضعيف.\n(^٤) \"الزهد\" برواية نعيم ص ١٧.","vol":"29","page":578},{"text":"كهمس عن ابن بجينة المكي أن رجلًا جاء إلى رسول الله - ﷺ - فقال: إني أعطي الشيء من مالي، وأحب أن أؤجر عليه وأحمد؛ فلم يرد عليه شيئًا حتى نزلت: ﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا﴾ الآية [الكهف: ١١].\nوقال أمير المؤمنين عثمان بن عفان - ﵁ -: لو أن عبدًا دخل بيتًا في جوف بيت فأمن هناك عملًا يوشك الناس أن يتحدثوا به، وما من عامل يعمل إلا كساه رداء عمله، إن خيرًا فخير، وإن شرًّا فشر (رواه) (^١) عن عوف، عن معبد الجهني، عنه. قال: وحدثنا محمد بن مسلم، عن عتبة (الراسبي) (^٢) الرام، عن أبي الجوزاء قال: قال رسول الله - ﷺ -: \"ألا أخبركم بأهل الجنة وأهل النار؟ أهل الجنة من ملئت مسامعه من الثناء الحسن وهو يسمع، وأهل النار من ملئت مسامعه من الثناء السيئ وهو يسمع\" (^٣).\n_________\n(^١) في الأصل: (راوية)\n(^٢) في الأصول (عتبة الرام) غير منقوطة، والمثبت هو الصحيح من مصادر التخريج.\n(^٣) رواه ابن المبارك في \"الزهد\" ص ١٥٤، من هذا الطريق مرسلًا، وقد رواه ابن ماجه (٤٢٢٤) موصولًا عن أبي الجوزاء، عن ابن عباس، به. وصححه الألباني في \"الصحيحة\" (١٧٤٠).","vol":"29","page":579},{"text":"<span data-type='title' id=toc-3915>٣٧ - باب مَنْ جَاهَدَ نَفْسَهُ فِي طَاعَةِ اللهِ تعالى</span>\n٦٥٠٠ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، عَنْ مُعَاذِ بْنِ جَبَلٍ - ﵁ - قَالَ: بَيْنَمَا أَنَا رَدِيفُ النَّبِيِّ - ﷺ - لَيْسَ بَيْنِي وَبَيْنَهُ إِلاَّ آخِرَةُ الرَّحْلِ فَقَالَ: «يَا مُعَاذُ». قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللهِ وَسَعْدَيْكَ، ثُمَّ سَارَ سَاعَةً، ثُمَّ قَالَ: «يَا مُعَاذُ». قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. ثُمَّ سَارَ سَاعَةً، ثُمَّ قَالَ: «يَا مُعَاذُ بْنَ جَبَلٍ». قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. قَالَ: «هَلْ تَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ؟». قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «حَقُّ اللهِ عَلَى عِبَادِهِ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا». ثُمَّ سَارَ سَاعَةً ثُمَّ قَالَ: «يَا مُعَاذُ بْنَ جَبَلٍ». قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. قَالَ: «هَلْ تَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللهِ إِذَا فَعَلُوهُ؟». قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ قَالَ: «حَقُّ الْعِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَهُمْ». [انظر: ٢٨٥٦ - مسلم: ٣٠ - فتح: ١١/ ٣٣٧].\nذَكَرَ فيهِ حَدِيث مُعَاذِ بْنِ جَبَلٍ - ﵁ - قَالَ: بينا أَنَا رَدِيفُ النَّبِيِّ - ﷺ - لَيْسَ بَيْنِي وَبَيْنَهُ إِلَّا آخِرَةُ الرَّحْلِ فَقَالَ: \"يَا مُعَاذُ\". قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللهِ وَسَعْدَيْكَ، ثُمَّ سَارَ سَاعَةً، ثُمَّ قَالَ: \"يَا مُعَاذُ\". قُلْتُ: لَبَّيْكَ يا رَسُولَ اللهِ وَسَعْدَيْكَ. ثُمَّ سَارَ سَاعَة، ثُمَّ قَالَ: \"يَا مُعَاذُ بْنَ جَبَلٍ\". قُلْتُ: لَبَّيْكَ رَسُولَ اللهِ وَسَعْدَيْكَ. قَالَ: \"هَلْ تَدْرِي مَا حَقُّ اللهِ -﷿- .. \".\nالحديث، وقد سلف في الاستئذان (^١)، ويأتي في الاعتصام (^٢) في باب: وكان عرشه على الماء (^٣).\n_________\n(^١) سلف برقم (٦٢٦٧)، باب: من أجاب بلبيك وسعديك.\n(^٢) في هامش الأصل: الحاشية هذا في كتاب التوحيد، وقد وقع له مثل هذا مرارًا، يعزو إلى الاعتصام وهو في التوحيد، والله أعلم.\n(^٣) هو في كتاب: التوحيد برقم (٧٣٧٣)، باب: ما جاء في دعاء النبي - ﷺ - أمته إلى توحيد الله ﵎.","vol":"29","page":580},{"text":"(وآخرة الرحل): ما يستند إليها الراكب، قال يعقوب: ولا تقل مؤخرة (^١). وقال غيره: هي لغة قليلة، وقال الداودي: إنها العود الذي يكون بين وركي الراكب. قال: والرحل: سرج الجمل، وقال الجوهري: الرحل: رحل البعير، وهو أصغر من القتب (^٢).\nوقوله: (\"ما حق العباد على الله؟ \") يحتمل وجهين:\nأحدهما: أن يكون خرج مخرج المقابلة في اللفظ، كقوله: ﴿وَمَكَرُوا وَمَكَرَ اللهُ﴾ [آل عمران: ٥٤]؛ لأنه قال في أوله: \"ما حق الله على عباده؟ \" فأتبع الثاني الأول.\nوالثاني: أن يكون أراد حقًّا شرعيًّا لا واجبًا بالعقل كقول المعتزلة، وكأنه لما وعد تعالى صار حقًّا من هذِه الجهة؛ لأنه لا يخلف الميعاد. وقال الداودي فيه: أنه جعل على نفسه حقًّا بفضله وعدله، خلافًا لقول بعض الناس: إنه لو شاء عذب الخلق جميعًا، وفيهم من لا ذنب له.\nقلت: وهذا هو مذهب أهل الحق.\nفصل:\n(وجه مناسبة هذا الحديث للترجمة مجاهدة النفس بالتوحيد؛ فإنه لا يأمر مخير) (^٣)، وجهاد المرء نفسه: هو الجهاد الأكبر، وحرب العدو الأصغر، قال تعالى: ﴿وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (٤٠) فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى (٤١)﴾ [النازعات: ٤٠، ٤١]. وروي عن رسول الله - ﷺ - أنه قال لأصحابه وقد انصرفوا من الجهاد \"أتيتم من الجهاد الأصغر إلى الجهاد الأكبر\"، قالوا: وما الجهاد الأكبر يا رسول الله؟ قال:\n_________\n(^١) \"إصلاح المنطق\" ص ٢٨٤.\n(^٢) \"الصحاح\" ٤/ ١٧٠٧.\n(^٣) من (ص ٢).","vol":"29","page":581},{"text":"\"مجاهدة النفس\" (^١)، وقال سفيان الثوري: ليس عدوك الذي إن قتلته كان لك به أجر، إنما عدوك نفسك التي بين جنبيك، فقاتل هواك أشد مما تقاتل عدوك، وقال أويس القرني لهرم بن حبان: ادع الله أن يصلح قلبك ونيتك، فإنك لن تعالج شيئًا أشد عليك منهما، بينما قلبك مقبل، إذ هو مدبر، فاغتنم إقباله قبل إدباره، والسلام عليك.\nوقال علي - ﵁ -: أول ما تفقدون من دينكم جهاد أنفسكم. وقد يكون جهاد النفس منعها الشهوات المباحة؛ توفيرًا لها في الآخرة لئلا يدخل في معنى قوله تعالى: ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا﴾ الآية [الأحقاف: ٢٠]. وعلى هذا جرى سلف الأمة، وقال سالم الخواص: أوحى الله إلى داود: لا تقرب الشهوات فإني خلقتها لضعفاء خلقي؛ فإن أنت قربتها أهون ما أصنع بك أسلبك حلاوة مناجاتي، يا داود قل لبني إسرائيل: لا تقربوا الشهوات؛ فالقلب المحجوب بالشهوات حجبت صوته عني (^٢).\n_________\n(^١) رواه الخطيب البغدادي في \"تاريخه\" ١٣/ ٥٢٣ - ٥٢٤ من طريق الحسن بن هاشم، عن يحيى بن أبي العلاء، قال: ثنا ليث، عن عطاء بن أبي رباح، عن جابر، به. وقال الحافظ العراقي في \"تخريج أحاديث الإحياء\" ٢/ ٧٠٩: إسناده ضعيف. قال ابن تيمية في \"مجموع الفتاوى\" ١١/ ١٩٧: لا أصل له، ولم يروه أحد من أهل المعرفة بأقوال النبي - ﷺ - وأفعاله.\nقال ابن حجر في \"الكاف الشاف\" ٣/ ١٦٨ - ١٦٩: فيه ضعف.\nوضعفه الألباني في \"الضعيفة\" (٢٤٦٠).\n(^٢) \"شرح ابن بطال\" ١٠/ ٢١٠ - ٢١١.","vol":"29","page":582},{"text":"<span data-type='title' id=toc-3916>٣٨ - باب التَّوَاضُعِ</span>\n٦٥٠١ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ - ﵁ - كَانَ لِلنَّبِيِّ - ﷺ - نَاقَةٌ.\nقَالَ: وَحَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا الْفَزَارِيُّ وَأَبُو خَالِدٍ الأَحْمَرُ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسٍ قَالَ: كَانَتْ نَاقَةٌ لِرَسُولِ اللهِ - ﷺ - تُسَمَّى العَضْبَاءَ، وَكَانَتْ لَا تُسْبَقُ، فَجَاءَ أَعْرَابِيٌّ عَلَى قَعُودٍ لَهُ فَسَبَقَهَا، فَاشْتَدَّ ذَلِكَ عَلَى الْمُسْلِمِينَ وَقَالُوا: سُبِقَتِ العَضْبَاءُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ حَقًّا عَلَى اللهِ أَنْ لَا يَرْفَعَ شَيْئًا مِنَ الدُّنْيَا إِلاَّ وَضَعَهُ».\n\n٦٥٠٢ - حَدَّثَنِي مُحَمَّدُ بْنُ عُثْمَانَ، حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، حَدَّثَنِي شَرِيكُ بْنُ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ، عَنْ عَطَاءٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ اللهَ قَالَ: مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ، بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ». [فتح: ١١/ ٣٤٠].\nذَكَرَ فيهِ حَدِيث أَنَسٍ - ﵁ - كَانَ لِلنَّبِيِّ - ﷺ - نَاقَةٌ.\nوفي لفظ: كَانَتْ نَاقَةٌ لِرَسُولِ اللهِ - ﷺ - تُسَمَّى العَضْبَاءَ، وَكَانَتْ لَا تُسْبَقُ، فَجَاءَ أَعْرَابِيٌّ عَلَى قَعُودٍ لَهُ فَسَبَقَهَا، فَاشْتَدَّ ذَلِكَ عَلَى المُسْلِمِينَ وَقَالُوا: سُبِقَتِ العَضْبَاءُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ حَقًّا عَلَى اللهِ أَنْ لَا يَرْفَعَ شَيْئًا مِنَ الدُّنْيَا إِلَّا وَضَعَهُ\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ اللهَ -﷿- قَالَ: مَنْ عَادى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَئ أَحَبَّ","vol":"29","page":583},{"text":"إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الذِي يُبْصِرُ بِهِ، وَيَدَهُ التِي يَبْطُشُ، بِهَا وَرِجْلَهُ التِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ المُؤْمِنِ، يَكْرَهُ المَوْتَ أَكْرَهُ مَسَاءَتَهُ\".\nالشرح:\nاللفظ الثاني: حديث أنس أخرجه البخاري، عن محمد وهو ابن سلام البيكندي، أنا الفزاري، وهو مروان بن معاوية، وأبو خالد الأحمر، وهو سليمان بن حيان الكوفي أزدي، نزل في بني جعفر بن كلاب.\nفصل:\nومعنى: (\"آذنته بالحرب\"): أعلمته، رباعي، وهو ممدود؛ لأنه رباعي، والتقرب المراد به: قرب المنزلة، وقبول العمل.\nوقوله: (\"كنت سمعه .. \") إلى آخره، هو من المجاز، يعني: أنه يحفظه كما يحفظ العبد جوارحه لئلا يقع في مهلكة، قاله الداودي، وقال الخطابي: هذِه أمثال، والمعنى: ترقيه في الأعمال التي يباشرها بهذِه الأعضاء، ويسمع الخير له فيها، فيحفظ جوارحه عليه، ويعصمه من مواقعة ما يكره الله من إصغاء إلى لهو، ونظر إلى ما نهي عنه، وبطش إلى ما لا يحل، وسعي إلى باطل. قال: وقد يكون معناه: سرعة إجابة الدعاء، والإلحاح في الطلب، وذلك أن مساعي الإنسان إنما تكون لهذِه الجوارح (^١).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٥٩.","vol":"29","page":584},{"text":"(فصل) (^١):\nوفي حديث أنس: بيان الدنيا عند الله من الهوان والضعة. ألا ترى قوله: \"إن حقًّا على الله .. \" إلى آخره، فنبه بذلك أمته على ترك المباهاة والفخر بمتاع الدنيا، وأن ما كان عند الله في منزل الضعة فحق على كل ذي عقل الزهد فيه، وقلة المنافسة في طلبه، وترك الترفع. والغبطة بنيله؛ لأن المتاع به قليل، والحساب عليه طويل.\n(فصل) (^٢):\nوفي حديث أبي هريرة - ﵁ - من معنى الباب: أن التقرب إلى الله بالنوافل حتى يستحق المحبة منه تعالى لا يكون ذلك إلا بغاية التواضع والتذلل له، وهذا وجه مناسبته الباب، وإن كان قال الداودي: إنه ليس من الباب، وقال في حديث أنس أيضًا: إن إدخاله هنا ليس من شكله، وقد يحتمل أن يريد أن قوله: \"إلا وضعه\". فيه: تواضعه - ﵇ -، وإعلامه أن أمور الدنيا ناقصة، ففي مضمونه الأمر بالتواضع، وأن يكون المرء يجتنب التعاظم والكبر، ويستعمل الخضوع.\nفصل:\nفيه: أن النوافل، إنما يزكو ثوابها عند الله لمن حافظ على فرائضه وأداها. قال ابن بطال: ورأيت لبعضهم أن وجه البصر، وكذا الأذن في رواية، واليد، والرجل أنه لا يحرك جارحة من جوارحه إلا لله وفي الله، فجوارحه كلها تعمل بالحق، فمن كان كذلك لم ترد له دعوة (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) \"شرح ابن بطال\" ١٠/ ٢١٢.","vol":"29","page":585},{"text":"فصل:\nوفيه: جواز المسابقة بالإبل، وهو الإجماع، ولا بأس بالرهن فيه، ولم يقل مالك بالمحلل، والحديث جاء به. قال الداودي: وليس سبق العضباء ينقص من فضله - ﵇ -، ولا يزيد في صاحب القعود.\nوالعضباء: التي قطع طرف أذنها أو شق، ولم تكن عضباء بل كان علمًا لها، وعبارة ابن فارس: شاة عضباء مكسورة القرن (^١).\nوالقعود: الناقة الكبيرة التي طعنت في السن بفتح القاف. قال في \"الصحاح\": وهو من الإبل البكر حين تركب، أي يمكن ظهره من الركوب، وأدنى ذلك أن تأتي عليه سنتان، إلى أن يثني، فإذا أثنى سمي جملًا، ولا تكون البكرة قعودًا بل قلوصًا (^٢).\nقال أبو عبيد: القعود من البعير الذي يقتعد الراعي في كل حاجة. قال: وهو بالفارسية وجب، ويقال له: قعدة بضم القاف. وقال ابن فارس: القعود: الدابة المقتعدة للركوب خاصة، والقعود من الإبل كذلك (^٣).\n(فصل) (^٤):\nوقد جاء في فضل التواضع آثار كثيرة، فروى الطبري من حديث شعبة، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة - ﵁ - رفعه: \"ما تواضع رجل إلا رفعه الله بها درجة\" (^٥).\n_________\n(^١) \"مجمل اللغة\" ٢/ ٦٧٣.\n(^٢) \"الصحاح\" ٢/ ٥٢٥.\n(^٣) \"مجمل اللغة\" ٢/ ٧٦٠.\n(^٤) من (ص ٢).\n(^٥) ورواه مسلم (٢٥٨٨) كتاب: البر والصلة، باب: استحباب العفو والتواضع.","vol":"29","page":586},{"text":"وعن عكرمة، عن ابن عباس - ﵄ - رفعه: \"ما من بني آدم أحد إلا وفي رأسه سلسلتان: إحداهما في السماء السابعة، والأخرى في الأرض السابعة، فإذا تواضع رفعه الله بالسلسلة التي في السماء، وإذا أراد أن يرفع رأسه وضعه الله\" (^١).\nوفي كتاب الجوزي قالت عائشة - ﵂ -: إنكم لتغفلون عن أفضل العبادة التواضع. وفيه من حديث إسماعيل بن عياش، عن مطعم بن المقدام الصنعاني، وعنبسة بن سعيد، عن نصيح العنسي، عن ركب الحميري (^٢) قال رسول الله - ﷺ -: \"طوبى لمن تواضع من غير منقصة، وذل في نفسه من غير مسكنةٍ\" (^٣). الحديث، ومن حديث الحجاج بن يوسف الأصبهاني، عن بشر بن الحسين، ثنا الزبير بن عدي، عن أنس رفعه: \"إن التواضع لا يزيد العبد إلا رفعة، فتواضعوا يرفعكم الله تعالى\" (^٤).\n_________\n(^١) رواه البزار في \"مسنده\" كما في \"كشف الأستار\" (٣٥٨١) وقال: لا نعلمه يُروى عن ابن عباس إلا بهذا الإسناد.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ٨٣: رواه البزار وفيه زمعة بن صالح، والأكثر على تضعيفه، وبقية رجاله ثقات. وقال محقق \"كشف الأستار\": ليس في \"كشف الأستار\" زمعة بن صالح وإنما فيه ربيعة وهو تحريف زمعة.\n(^٢) في هامش الأصل: ركب، قال الذهبي: المضري، قال ابن منده: مجهول لا يعرف له صحبة، وقال غيره: له صحبة وقال أبو عمر: هو كندي، له حديث روى عنه نصيح العنسي في مواضع. انتهى.\n(^٣) رواه الطبراني في \"الكبير\" ٥/ ٧١، والبيهقي في \"الشعب\" ٣/ ٢٢٥، وضعفه الألباني في \"الضعيفة\" (٣٨٣٥).\n(^٤) رواه أبو الشيخ الأصبهاني في \"الترغيب والترهيب\" وأبو منصور الديلمي في \"مسند الفردوس\" كما في \"تخريج أحاديث الإحياء\" ٢/ ٨٥٥، من حديث أنس وضعفه العراقي.","vol":"29","page":587},{"text":"ومن حديث نعيم بن مورق، عن هشام، عن أبيه، عن عائشة مرفوعًا: \"من تواضع لله رفعه الله، ومن تكبر وضعه الله\" (^١)، ومن حديث محمد بن طلحة بن يحيى بن طلحة، عن أبيه، (عن جده) (^٢)، عن طلحة بن عبيد الله بمثله مرفوعًا (^٣). وعن الحسن: قال رسول - ﷺ -: \"أوحى الله إلى أن تواضعوا حتى لا يبغي أحد على أحد، ولا يفخر أحد على أحد\" (^٤). وروينا في \"رقائق ابن المبارك\"، عن معاذ بن جبل أنه قال: لن يبلغ ذروة الإيمان، حتى تكون الضعة أحب إليه من الشرف، وما قل من الدنيا أحب إليه مما كثر (^٥).\nفصل:\nقال الطبري: التواضع من المحن التي امتحن الله بها عباده المؤمنين؛ لينظر كيف طاعتهم فيها إياه، ولما علم تعالى من مصلحة خلقه في ذلك في عاجل دنياهم وآجل أخراهم، فمصلحة الدنيا به لو استعمله الناس لارتفع -والله أعلم- الشحناء بينهم والعدواة،\n_________\n(^١) رواه الطبراني في \"الأوسط\" ٥/ ١٣٩. عن نعيم بن مورع العنبري عن هشام بن عروة عن أبيه عن عائشة مرفوعًا. قال الهيثمي في \"المجمع\" ١٠/ ٣٢٥: فيه: نعيم بن المورع العنبري، وقد وثقه ابن حبان، وضعفه غير واحد، وبقية رجاله ثقات، وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (١٩١٠).\n(^٢) من (ص ٢).\n(^٣) رواه البزار كما في \"كشف الأستار\" (٣٦٠٥) وقال: لا نعلمه إلا بهذا الإسناد، قال الهيثمي في \"المجمع\" ١٠/ ٢٥٣: وفيه ممن أعرفه اثنان.\n(^٤) رواه وكيع في \"الزهد\" (٢٠٨)، وهو عند مسلم برقم (٦٤/ ٢٨٦٥) عن الفضل بن موسى عن الحسين، عن مطر، عن قتادة، عن مطرف، عن عياض بن حمار مرفوعًا.\n(^٥) \"الزهد والرقائق\" ص ٥٢ برواية نعيم بن حماد.","vol":"29","page":588},{"text":"واستراحوا من تعب المباهاة، والمفاخرة والتذوا بما قسم لهم، وكان لهم فيه صلاح ذات البين، وارتفاع الحسد والشح.\nروى النعمان بن بشير، عن رسول الله - ﷺ - أنه قال: \"للشيطان (مصائد) (^١) وفخوخ، منها البطر بما أنعم الله، والفخر بعطاء الله، والتكبر على عباد الله\" (^٢).\nفصل:\nوتواضعه - ﵇ - معلوم لا يخفى، ومنه أنه لما دخل مكة جعل الناس يقولون: هو هذا، هو هذا، فجعل يحني ظهره على الرحل، ويقول: \"الله أعلى وأجل\" (^٣).\nوهذِه سيرة السلف المهديين؛ روى سفيان، عن أيوب الطائي، عن قيس بن مسلم، عن طارق بن شهاب قال: لما قدم عمر الشام عرضت له مخاضة، فنزل عن بعيره، ونزع خفيه، فأمسكهما بيده، وخاض الماء ومعه بعيره؛ فقال له أبو عبيدة: قد صنعت اليوم صنعًا عظيمًا عند أهل الأرض فصك في صدره، وقال له: لو غيرك قالها يا أبا عبيدة، إنكم كنتم أذل الناس وأحقر الناس، فأعزكم الله بالإسلام، فمهما تطلبون العز في غيره يذلكم الله (^٤).\n_________\n(^١) في هامش الأصل: (مضال).\n(^٢) رواه البيهقي في \"الشعب\" ٦/ ٢٨٧، والديلمي في \"الفردوس\" ١/ ٢٠٨، وضعفه الألباني في \"الضعيفة\" (٢٤٦٣).\n(^٣) سلف برقم (٣٠٣٩)، (٤٠٤٣) والروايات التي وقفت عليها توضح أنه - ﷺ - قالها في غزوة أحد. والله أعلم.\n(^٤) رواه الحاكم في \"المستدرك\" ١/ ٦١ - ٦٢، ٣/ ٨٢، وقال: حديث صحيح على شرط الشيخين. ووافقه الألباني في \"الصحيحة\" (٥١).","vol":"29","page":589},{"text":"وروى ابن وهب بإسناده عن أبي هريرة - ﵁ - أنه أقبل في السوق يحمل حزمة حطب، وهو يومئذ خليفة لمروان، فقال: أوسعوا الطريق للأمير فقيل له: يكفي أصلحك الله، فقال: أوسع الطريق للأمير، فقيل له: يكفي أصلحك الله، فقال: أوسع الطريق والحزمة عليه (^١). وعن عبد الله بن سلام أنه خرج من حائط له بحزمة حطب يحملها، فقيل له: قد كان في ولدك وعبيدك من يكفيك هذا قال: أردت أن أجرب قلبي هل ينكر هذا (^٢). وعن سالم بن عبد الله أنه كان يخرج إلى السوق، فيشتري حوائج نفسه، وكان الربيع بن خثيم يكنس الحش بنفسه، فقيل له: إنك تكفى هذا. فقال: أحب أن آخذ بنصيبي من المهنة (^٣). واستقصاء ذلك مما يطول.\nفصل:\nوقوله: (\"وما ترددت عن شيء .. \") إلى آخره. أي: ما عطفت وشفقت، والكراهية من الله، والمحبة، والرضا، والسخط، والغضب ما يكون منه من ذلك قد سبق في علمه، فليس هو محتمل الحوادث. وقال الخطابي: هو مثل، والتردد في صفات الله غير جائز، والبداء عليه في الأمور غير ثابت، وتأويله على وجهين:\nأحدهما: أن العبد قد يشرف مرات على المهالك فيدعو الله فيشفيه، يكون ذلك من فعله كتردد من يريد أمرًا، ثم يبدو له ولا مرد له منه إذا بلغ الكتاب أجله؛ فإنه كتب الفناء على خلقه، وهذا على معنى ما ورد: أن الدعاء يرد البلاء.\n_________\n(^١) رواه أبو داود في \"الزهد\" (٢٨٤).\n(^٢) رواه ابن المبارك في \"الزهد\" ص ٢٨٧.\n(^٣) رواه الإمام أحمد بن حنبل في \"الزهد\" ص (٤٠٨)، وهناد في \"الزهد\" ص ٤٠٨.","vol":"29","page":590},{"text":"والثاني: ما ترددت رسلي في شيء أنا فاعله ترددي إياهم في ذلك، وكما روي في قصة موسى وملك الموت، وما كان من لطمه وتردده إليه، وحقيقة المعنى في الوجهين بقاء عطف الله على العبيد، وشفقته عليهم (^١).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٥٩، ٢٢٦٠.","vol":"29","page":591},{"text":"<span data-type='title' id=toc-3917>٣٩ - باب قَوْلِ النَّبِيِّ - ﷺ -: «بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْنِ»</span>\n﴿وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ اللهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ [النحل: ٧٧]\n\n٦٥٠٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ، حَدَّثَنَا أَبُو حَازِمٍ، عَنْ سَهْلٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «بُعِثْتُ أَنَا وَالسَّاعَةَ هَكَذَا». وَيُشِيرُ بِإِصْبَعَيْهِ فَيَمُدُّ بِهِمَا. [انظر: ٤٩٣٦ - مسلم: ٢٩٥٠ - فتح: ١١/ ٣٤٧].\n\n٦٥٠٤ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ -هُوَ الْجُعْفِيُّ- حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ وَأَبِي التَّيَّاحِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْنِ». [مسلم: ٢٩٥١ - فتح: ١١/ ٣٤٧].\n\n٦٥٠٥ - حَدَّثَنِي يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْنِ». يَعْنِي: إِصْبَعَيْنِ. تَابَعَهُ إِسْرَائِيلُ، عَنْ أَبِي حَصِينٍ. [فتح: ١١/ ٣٤٧].\nثم ساق حديث سَهْلٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"بُعِثْتُ أَنَا وَالسَّاعَةَ هَكَذَا\". وُيشِيرُ بِإِصْبَعَيْهِ فيمدهما.\nوحديث أَنَسٍ - ﵁ -، عَنِ رسول الله - ﷺ - قَالَ: \"بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْنِ\". يعني: إصبعين.\nوحديث أبي بَكْرٍ، عَنْ أَبِي حَصِينٍ عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَن رسول الله - ﷺ - قَالَ: \"بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ\". يَعْنِي: إِصْبَعَيْنِ. تَابَعَهُ إِسْرَائِيلُ، عَنْ أَبِي حَصِينٍ.\nالشرح:\nقوله: (\"كهاتين\" يعني: إصبعين)، أي: السبابة والوسطى، والمعنى: أنه ليس بينه وبينها نبي. وقيل: إن بينهما يسيرًا كما بينهما في الطول.","vol":"29","page":592},{"text":"ومن هنا إلى كتاب القدر حذفه ابن بطال، وذكر عقبه باب فضائل القرآن، وقد أسلفناه نحن، وعند الطبري: زيادة في الحديث، وإنما سبقها بما سبقت هذِه هذِه، يعني الوسطى السبابة، قال: وأورده من طرق كثيرة صححها، وأورد معه قوله - ﵇يعني: ما رواه من حديث راشد، عن سعد بن أبي وقاص- \"لن يعجز الله أن يؤخر هذِه الأمة نصف يوم\" (^١) يعني: خمسمائة عام، وأخرجه أبو داود أيضًا (^٢). قال تعالى: ﴿وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ﴾ [الحج: ٤٧]، قال: وفي حديث زمل (^٣) الخزاعي حين قص على رسول الله - ﷺ - رؤياه، وفيها: رأيتك يا رسول الله على منبر سبع درجات، وإلى جنبك ناقة عجفاء، كأنك تنعتها. ففسر له - ﵇ - الناقة بقيام الساعة التي أنذر بها، وقال في المنبر ودرجاته: \"الدنيا السبعة آلاف سنة بعثت في آخرها\".\nوالحديث وإن كان ضعيف الإسناد، فقد نقل عن ابن عباس من طرق صحاح أنه قال: الدنيا سبعة أيام، كل يوم ألف سنة، وبعث رسول الله - ﷺ - في آخر يوم منها.\n_________\n(^١) رواه أحمد في \"مسنده\" ١/ ١٧٠، والحاكم في \"مستدركه\" ٤/ ٤٢٤ - ٤٢٥ وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه.\nوقال الذهبي -متعقبًا له-: لا والله، ابن أبي مريم ضعيف، ولم يرويا له شيئًا.\n(^٢) رواه أبو داود (٤٣٥٠)، من طريق شريح بن عبيد، عن سعد بن أبي وقاص - ﵁ -، به. وصححه العجلوني في \"كشف الخفا\" ٢/ ١٤٩، والألباني في \"الصحيحة\" (١٦٤٣).\n(^٣) ورد بهامش الأصل: قال الذهبي في \"تجريده\": ١/ ١٩١ زمل الخزاعي قص على النبي - ﷺ - رؤياه، ولا يصح ذلك، ذكره السهيلي. انتهى.","vol":"29","page":593},{"text":"وصحح الطبري هذا الأصل، وعضده بآثار ثم قال: وهذا في معنى ما قبله يشهد له، وبينه أن الوسطي تزيد على السبابة بنصف سبع، كما أن نصف يوم من سبعة نصف سبع، قال: وليس قوله: \"لن يعجز الله أن يؤخر هذِه الأمة نصف يوم\"، ما ينفي الزيادة على النصف، ففي قوله: \"بعثت أنا والساعة كهاتين\". ما يقطع به على صحة تأويلها (^١). وقد قيل في تأويله غير هذا، وهو أنه ليس بينه وبين الساعة نبي غيره ولا شرع غير شرعه مع التقريب بحينها، قال تعالى: ﴿اقْتَرَبَتِ السَّاعَةُ﴾ و﴿أَتَى أَمْرُ اللهِ﴾ [النحل: ١]، ولما نزلت هذِه وثب رسول الله - ﷺ -، فلما نزلت ﴿فَلَا تَسْتَعْجِلُوهُ﴾ [النحل: ١] جلس. قال بعضهم: إنما وثب خوفًا أن تكون قد قامت.\nفإن قلت: قد ثبت أنه قال: \"ما المسئول عنها بأعلم من السائل\" (^٢)، وهو دال على أنه لم يكن عنده علم منها، وحديث الباب دال على أنه كان عالمًا بها؟\nقيل له: قد نطق القرآن بقوله: ﴿إِنَّمَا عِلْمُهَا عِنْدَ اللهِ﴾ [الأعراف: ١٨٧] فلم يكن يعلمها هو ولا غيره، وحديث الباب معناه أنه النبي الآخر فلا يليني نبي آخر، إنما تليني القيامة، كما تلي السبابة الوسطي، وليس بينهما إصبع. وهذا لا يوجب أن يكون له علم بها، قال السهيلي: ولكن إذا قلنا إنه بعث في الألف الآخر بعد ما مضت منه سنون، ونظرنا بعده إلى الحروف المقطعة في أوائل السور وجدناها أربعة عشر حرفًا تجمعها: (ألم يسطع نص حق كره)، ثم نأخذ الحساب\n_________\n(^١) انظر: \"الروض الأنف\" ٢/ ٢٩٥.\n(^٢) سلف برقم (٥٠)، كتاب: الإيمان، باب: سؤال جبريل النبي - ﷺ - عن الإيمان والإسلام والإحسان وعلم الساعة.","vol":"29","page":594},{"text":"على أبي جاد ولم يسم الله سبحانه في أوائل السور إلا هذِه الحروف، فليس يبعد أن يكون من بعض مقتضياتها، وبعض فوائدها الإشارة إلى هذا العدد من السنين لما قدمناه من حديث الألف السابع الذي بعث فيه، غير أن هذا الحساب يحتمل أن يكون من مبعثه، أو من وفاته، وكل قريب بعضه من بعض، فقد جاء أشراطها، ولكن لا تأتيكم إلا بغتة، وقد روي أن المتوكل العباسي سأل جعفر بن عبد الواحد العباسي عما بقي من الدنيا، فحدثه بحديث رفعه إلى رسول الله - ﷺ -\nأنه قال: \"إن أحسنت أمتي فبقاؤها يوم من أيام الآخرة، وذلك ألف سنة، وإن أساءت فنصف يوم\" (^١) ففي هذا الحديث تتميم الحديث المتقدم، وبيان له (^٢). هذا كلامه.\nوقد رددنا عليه فيما مضى، وأن قوله: (زملًا) صوابه ابن زمل، وأن العسكري وابن منده وابن حبان (^٣)، سموه عبد الله، وأن الطبري سماه الضحاك، وتبعه أبو نعيم (^٤)، قال ابن الأثير: وأراهما ذهبا غير مذهب، ولعلهما حفظا اسم الضحاك من زمل الذي من أتباع التابعين، فظناه ذاك (^٥). وقال أبو موسى المديني: أما ابن زمل هذا فلا أعلمه سمي في شيء من الروايات، ثم إنه جعله خزاعيًّا، وإنما هو جهني، كما بينه الكلبي وغيره، وأن قوله: وإن كان حديث زمل ضعيف الإسناد لا يقال فيه.\n_________\n(^١) الحديث أورده السهيلي في \"الروض\" ٢/ ٢٩٥، وضعفه العجلوني في \"كشف الخفا\" ٢/ ٣١٤.\n(^٢) \"الروض الأنف\" ٢/ ٢٩٥.\n(^٣) \"الثقات\" ٣/ ٢٣٥.\n(^٤) \"معرفة الصحابة\" ٣/ ١٥٤١.\n(^٥) \"أسد الغابة\" ٣/ ٤٧.","vol":"29","page":595},{"text":"وقد قال ابن الأثير في كتابه \"مثالب الطالبين\": إن الفاظه (موضوعة) (^١)، قال: وذكر بعض الحفاظ أنه موضوع، وقال أبو حاتم: لا أعتمد على إسناده، ولما ذكره ابن الجوزي وصف بعض رواته بالوضع، واحتجاجه بحديث جعفر أعجب منه لقول الدارقطني فيه: كان كثير الوضع.\n_________\n(^١) في (ص ٢): (مصنوعة لفقه).","vol":"29","page":596},{"text":"<span data-type='title' id=toc-3918>٤٠ - باب طلوع الشمس من مغربها</span>\n٦٥٠٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا طَلَعَتْ فَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، فَذَلِكَ حِينَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ نَشَرَ الرَّجُلَانِ ثَوْبَهُمَا بَيْنَهُمَا فَلَا يَتَبَايَعَانِهِ وَلَا يَطْوِيَانِهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدِ انْصَرَفَ الرَّجُلُ بِلَبَنِ لِقْحَتِهِ فَلَا يَطْعَمُهُ، وَلَتَقُومَنَّ السَّاعَةُ وَهْوَ يَلِيطُ حَوْضَهُ فَلَا يَسْقِي فِيهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ رَفَعَ أُكْلَتَهُ إِلَى فِيهِ فَلَا يَطْعَمُهَا». [انظر: ٨٥ - مسلم: ٢٩٥٤ - فتح: ١١/ ٣٥٢].\nذَكَرَ فيهِ حَدِيث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تقومن السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا طَلَعَتْ فَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، فَذَلِكَ حِينَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ نَشَرَ الرَّجُلَانِ ثَوْبَهُمَا بَيْنَهُمَا فَلَا يَتَبَايَعَانِهِ وَلَا يَطْوِيَانِهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدِ انْصَرَفَ الرَّجُلُ بِلَبَنِ لِقْحَتِهِ فَلَا يَطْعَمُهُ، وَلَتَقُومَنَّ السَّاعَةُ وَهْوَ يَلِيطُ حَوْضَهُ فَلَا يَسْقِي فِيهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ رَفَعَ الرجل أُكْلَتَهُ إِلَى فِيهِ فَلَا يَطْعَمُهَا\".\nالشرح:\nهذا الحديث سلف في آخر سورة الأنعام مختصرًا (^١).\nوالشمس تجري بقدرة الله ﴿تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ﴾ [الكهف: ٨٦]، ثم تبلغ العرش فتسجد، ثم تستأذن؛ فيؤذن لها، فتعود إلى المطلع، فإذا كان تلك الليلة لم يأذن لها إلى ما شاء الله، ثم يؤذن لها، وقد مضى\n_________\n(^١) سلف برقم (٤٦٣٥) كتاب: التفسير، باب: لا ينفع نفسًا إيمانها.","vol":"29","page":597},{"text":"وقت فتسير سيرًا فيعلم أنها لا تبلغ إلى المطلع في باقي ليلتها فتعود إلى مغربها؛ فتطلع منه فمن كان قبل ذلك كافرًا لم ينفعه إيمانه، ومن كان مؤمنًا مذنبًا لم تنفعه توبته، وروي عنه - ﵇ -: \"باب التوبة مفتوح من قبل المغرب، وعرضه سبعون ذراعًا، فإذا طلعت الشمس منه لم يقبل من أحد توبة\". ثم تلا هذِه الآية (^١)، وقال ابن مسعود: تطلع الشمس من مغربها مع القمر في وقت واحد، فإنهما يغربان، ثم تلا: ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ [القيامة: ٩] (^٢).\nفصل:\nقال ابن فارس: اللقيحة: الناقة تحلب (^٣). وقال ابن السكيت: هي لقحة، ولقوح، وقال غيره: لِقحة، ولقحة، وقد لقحت لقاحًا ولقحًا وهي التي تنجب حديثًا، وقال الجوهري: اللقحة: اللقوح، وقال عن أبي عمرو: إذا نتجت في لقوح شهرين أو ثلاثة ثم هي لبون (^٤).\nفصل:\nمعنى (^٥) \"يليط حوضه\": يصلحه، وفي رواية: (يلوط) بالواو (^٦).\nفصل:\nقال الجوهري وابن فارس: لطت الحوض بالطين لوطًا، أي: لطته\n_________\n(^١) رواه الطبراني في \"الكبير\" ٨/ ٥٨ - ٥٩.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ٣٣٢.\n(^٣) \"مجمل اللغة\" ٢/ ٨١٢.\n(^٤) \"الصحاح\" ١/ ٤٠١.\n(^٥) ورد بهامش الأصل: سيأتي في الفصل بعد هذا كلام في (يلوط).\n(^٦) أخرجه ابن حبان في \"صحيحه\" ١٥/ ٢٥٩، وصححه الألباني في \"صحيح الترغيب والترهيب\" (٣٥٧٣).","vol":"29","page":598},{"text":"به وطينته (^١). وقال الخطابي: يقال: لاط حوضه إذا مدره، وهو أن يعمل من فخاره تلبيد حصاصه، وبالمدر ونحوه لئلا يتسرب الماء (^٢). فعلى هذا يكون يُليط: رباعيًا، وذكر القزاز أنها لغة، ومنه حديث ابن عمر - ﵄ - كان يُليط أولاد الجاهلية لمن ادعاهم في الإسلام، وأصله اللصوق، ومنه: قيل للشيء إذا لم يوافقك: هذا لا يلتاط بظهري. أي: يلصق بقلبي، ومنه حديث الباب يقال: لاط به، يلوط، ويليط، لوطًا وليطًا، ولياطًا إذا لصق به، أي: الولد ألصق بالقلب،\nومنه قول البحتري: ما أزعم أن عليًّا أفضل من أبي بكر ولا عمر، ولكن أجد له من اللوط مالا أجد لأحد بعد رسول الله.\nفصل:\nالأكلة بالضم: اللقمة، وهي القرصة أيضًا، وبالفتح: المرة الواحدة حتى تشبع.\nفصل:\nهذا كله إخبار عن الساعة أنها تأتي فجأة، وأسرع ما فيه دفع اللقمة إلى الفم، وعند مسلم: \"ثلاث إذا خرجن لا ينفع نفسًا إيمانها لم تكن آمنت من قبل: طلوع الشمس من مغربها، والدجال، ودابة الأرض\" (^٣) وفي لفظ: \"بادروا بالأعمال ستًّا: طلوع الشمس من مغربها، والدخان، والدابة، وخاصة أحدكم، وأمر العامة\" (^٤). وفي لفظ: \"من تاب قبل\n_________\n(^١) \"الصحاح\" ٣/ ١١٥٨، و\"مجمل اللغة\" ٢/ ٧٩٨.\n(^٢) \"أعلام الحديث\" ٣/ ٢٢٦١.\n(^٣) رواه مسلم برقم (١٥٨)، كتاب: الإيمان، باب: بيان الزمن الذي لا يقبل فيه الإيمان.\n(^٤) رواه مسلم برقم (٢٩٤٧)، كتاب: الفتن وأشراط الساعة، باب: في بقية من أحاديث الدجال.","vol":"29","page":599},{"text":"أن تطلع الشمس من مغربها تاب الله عليه\" (^١).\nوعند البخاري، عن أبي ذر - ﵁ - يرفعه، وذكر الشمس أنها تذهب فتستأذن في السجود فيؤذن لها، قال: \"وكأنها قد قيل لها اطلعي من حيث جئت؛ فتطلع من مغربها\"، ثم قرأ في قراءة عبد الله: (وذلك مستقرها) (^٢).\nوعند مسلم: \"يقال لها: ارجعي اطلعي من مغربك، فتطلع من مغربها، أتدرون متى ذاكم؟ ذاك حين لا ينفع نفسًا إيمانها لم تكن آمنت من قبل\" (^٣).\nوروى الترمذي وقال: صحيح عن صفوان بن عسال قال: سمعت رسول الله - ﷺ - يقول: \"إن بالمغرب بابًا مفتوحًا للتوبة، (منذ) (^٤) سبعين سنة لا يغلق حتى تطلع الشمس من مغربها\" (^٥).\nفائدة: روي عن عمران بن حصين - ﵁ - أنه قال: إنما لم تقبل التوبة وقت الطلوع؛ لأنه تكون صيحة يهلك فيها كثير من الناس، فمن أسلم أو تاب في ذلك الوقت، وهلك لم تقبل توبته، ومن تاب بعد ذلك قبلت توبته. ذكره أبو الليث في \"تفسيره\" (^٦).\n_________\n(^١) رواه مسلم برقم (٢٧٠٣) كتاب: الذكر والدعاء، باب: استحباب الاستغفار والاستكثار فيه.\n(^٢) سيأتي برقم (٧٤٢٤) كتاب: التوحيد، باب: وكان عرشه على الماء. وفيه القراءة: (وذلك مُستَقَرٌ لها).\n(^٣) في (ص ٢): مده.\n(^٤) مسلم (١٥٩/ ٢٥٠) كتاب: الإيمان، باب: بيان الزمن الذي لا يقبل فيه الإيمان.\n(^٥) رواه الترمذي برقم (٣٥٣٦)، وصححه الألباني في \"صحيح الترغيب والترهيب\" (٣١٣٧).\n(^٦) \"تفسير السمرقندي\" ١/ ٥٢٦.","vol":"29","page":600},{"text":"<span data-type='title' id=toc-3919>٤١ - باب «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ»</span>\n٦٥٠٧ - حَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَهُ». قَالَتْ عَائِشَةُ -أَوْ بَعْضُ أَزْوَاجِهِ- إِنَّا لَنَكْرَهُ المَوْتَ. قَالَ: «لَيْسَ ذَاكَ، وَلَكِنَّ المُؤْمِنَ إِذَا حَضَرَهُ المَوْتُ بُشِّرَ بِرِضْوَانِ اللهِ وَكَرَامَتِهِ، فَلَيْسَ شَيْءٌ أَحَبَّ إِلَيْهِ مِمَّا أَمَامَهُ، فَأَحَبَّ لِقَاءَ اللهِ وَأَحَبَّ اللهُ لِقَاءَهُ، وَإِنَّ الْكَافِرَ إِذَا حُضِرَ بُشِّرَ بِعَذَابِ اللهِ وَعُقُوبَتِهِ، فَلَيْسَ شَيْءٌ أَكْرَهَ إِلَيْهِ مِمَّا أَمَامَهُ، كَرِهَ لِقَاءَ اللهِ وَكَرِهَ اللهُ لِقَاءَهُ». اخْتَصَرَهُ أَبُو دَاوُدَ وَعَمْرٌو، عَنْ شُعْبَةَ. وَقَالَ سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ، عَنْ سَعْدٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -. [مسلم: ٢٦٨٣، ٢٦٨٤ - فتح: ١١/ ٢٥٧].\n\n٦٥٠٨ - حَدَّثَنِي مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَهُ». [مسلم: ٢٦٨٦ - فتح: ١١/ ٣٥٧].\n\n٦٥٠٩ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ فِي رِجَالٍ مِنْ أَهْلِ الْعِلْمِ، أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَقُولُ وَهْوَ صَحِيحٌ «إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ قَطُّ حَتَّى يَرَى مَقْعَدَهُ مِنَ الجَنَّةِ ثُمَّ يُخَيَّرُ». فَلَمَّا نَزَلَ بِهِ وَرَأْسُهُ عَلَى فَخِذِي غُشِيَ عَلَيْهِ سَاعَةً، ثُمَّ أَفَاقَ فَأَشْخَصَ بَصَرَهُ إِلَى السَّقْفِ ثُمَّ قَالَ: «اللَّهُمَّ الرَّفِيقَ الأَعْلَى». قُلْتُ: إِذًا لَا يَخْتَارُنَا، وَعَرَفْتُ أَنَّهُ الْحَدِيثُ الَّذِي كَانَ يُحَدِّثُنَا بِهِ. قَالَتْ: فَكَانَتْ تِلْكَ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا النَّبِيُّ - ﷺ - قَوْلُهُ: «اللَّهُمَّ الرَّفِيقَ الأَعْلَى».\nذكر فيه: حَدَّثَنَا حَجَّاجٌ، ثنا هَمَّامٌ، ثنا قَتَادَةُ، عَنْ أَنَسٍ، عَنْ عُبَادَةَ ابْنِ الصَّامِتِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ،","vol":"29","page":601},{"text":"وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَهُ\". فقَالَتْ عَائِشَةُ -أَوْ بَعْضُ أَزْوَاجِهِ- إِنَّا لَنَكْرَهُ المَوْتَ. قَالَ: \"لَيْسَ ذَلكِ، ولكن المُؤْمِنَ إِذَا حَضَرَهُ المَوْتُ بُشِّرَ بِرِضْوَانِ اللهِ وَكَرَامَتِهِ، فَلَيْسَ شَيْءٌ أَحَبَّ إِلَيْهِ مِمَّا أَمَامَهُ، فَأَحَبَّ لِقَاءَ اللهِ وَأَحَبَّ اللهُ لِقَاءَهُ، وَإِنَّ الكَافِرَ إِذَا حُضِرَ بُشِّرَ بِعَذَابِ اللهِ وَعُقُوبَتِهِ، فَلَيْسَ شَيْءٌ أَكْرَهَ إِلَيْهِ مِمَّا أَمَامَهُ، فكَرِهَ لِقَاءَ اللهِ فكره اللهُ لِقَاءَهُ\". اخْتَصَرَهُ أَبُو دَاوُدَ وَعَمْرٌو، عَنْ شُعْبَةَ. وَقَالَ سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ، عَنْ سَعْدٍ، عَنْ عَائِشَةَ - ﵂ -، عَنِ رسول الله - ﷺ -.\nثم ساق حديث أَبِي مُوسَى - ﵁ -، عَنِ رسول الله - ﷺ -: \"مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَهُ\".\nوحديث سَعِيدِ بْنِ المُسَيَّبِ وَعُرْوَةَ بْنِ الزُّبَيْرِ فِي رِجَالٍ مِنْ أَهْلِ العِلْمِ، أَنَ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يَقُولُ وَهْوَ صَحِيحٌ \"إِنَّهُ لَمْ يُقْبَضْ نَبِيٌّ قَطُّ حَتَّى يَرى مَقْعَدَهُ مِنَ الجَنَّةِ ثُمَّ يُخَيَّرَ\". فَلَمَّا نَزَلَ بِهِ وَرَأْسُهُ عَلَى فَخِذِي غُشِيَ عَلَيْهِ سَاعَةً، ثُمَّ أَفَاقَ فَأَشْخَصَ بَصَرَهُ إِلَى السَّقْفِ ثُمَّ قَالَ: \"اللَّهُمَّ الرَّفِيقَ الأَعْلَى\". فقُلْتُ: إِذًا لَا يَخْتَارُنَا، وَعَرَفْتُ أَنَّهُ الحَدِيثُ الذِي كَانَ يُحَدِّثُنَا بِهِ. قَالَتْ: فَكَانَتْ تِلْكَ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا رسول الله - ﷺ -: \"اللَّهُمَّ الرَّفِيقَ الأَعْلَى\".\nالشرح:\nقوله: (اختصره أبو داود، وعمرو، عن شعبة)، كأنه يريد بحديث أبي داود (^١) ما رواه الترمذي عن محمود بن غيلان، عنه بلفظ حديث أبي موسى سواء من غير زيادة (^٢).\n_________\n(^١) الطيالسي في \"مسنده\" ١/ ٤٦٨ - ٤٦٩. كما وضح ذلك ابن حجر في \"الفتح\" ١١/ ٣٦٠.\n(^٢) رواه الترمذي (٣٠٩) وصححه الألباني في \"صحيح الجامع\" (٥٩٦٤).","vol":"29","page":602},{"text":"والتعليق عن عمرو المذكور، أخرجه الطبراني في \"أكبر معاجمه\" عن أبي مسلم الكَشّي، ويوسف بن يعقوب القاضي قالا: ثنا عمرو بن مرزوق، أنا شعبة، فذكره بمثل لفظ أبي داود سواء. وتعليق سعيد إلى آخره أخرجه مسلم، عن محمد بن عبد الله الرُّزِّي، ثنا خالد، وحدثنا ابن يسار، وثنا محمد بن بكر كلاهما عن سعيد به (^١).\nوفي مسلم عن عائشة: إذا شخص البصر، وحشرج الصدر، واقشعر الجلد، وتشنجت الأصابع، فعند ذلك من أحب لقاء الله أحب الله .. (^٢) الحديث. وعنها أيضًا في \"تفسير عبد بن حميد\": إذا أراد الله بعبد خيرًا قيض له قبل موته بعام ملكًا يسدده ويوفقه حتى يقال: مات فلان بخير ما كان، فإذا حُضِر ورأى ثوابه تهرع نفسه، فذلك حين أحب لقاء الله وأحب الله لقاءه، وإذا أراد بعبد سوءًا قيض له قبل موته بعام شيطانًا فأضله وفتنه حتى يقول الناس: مات بشر ما كان عليه فإذا حُضِر ورأى ما نزل به من العذاب تقلع نفسه، فذلك حين يكره لقاء الله، ويكره الله لقاءه.\nوروى ابن جريج أنه - ﵇ - قال لعائشة - ﵂ - في تفسير قوله تعالى: ﴿إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ﴾ [المؤمنون: ٩٩] \"إذا عاين المؤمن الملائكة قالوا له: نرجعك إلى الدنيا؟ فيقول: إلى دار الهموم والأحزان، ثم يقول: قدماني إلى الله، وأما الكافر فيقول: ﴿ارْجِعُونِ (٩٩) لَعَلِّي أَعْمَلُ صَالِحًا﴾ (^٣) [المؤمنون: ٩٩، ١٠٠] وروينا عن ابن المبارك عن حيوة، أخبرنا أبو صخر، عن محمد بن كعب أنه قال: إذا استنقعت\n_________\n(^١) رواه مسلم (٢٦٨٤)، كتاب الذكر والدعاء، باب من أحب لقاء الله أحب الله لقاءه.\n(^٢) رواه مسلم (٢٦٨٥) كتاب الذكر والدعاء، باب من أحب لقاء الله أحب الله لقاءه.\n(^٣) رواه الطبري في \"تفسيره\" ٩/ ٢٤٢.","vol":"29","page":603},{"text":"نفس المؤمن جاء ملك الموت، فقال: السلام عليك يا ولي الله، الله يقرأ عليك السلام ثم ينزع بهذه الآية ﴿الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ سَلَامٌ عَلَيْكُمُ﴾ (^١) [النحل: ٣٢]. وفي حديث البراء - ﵁ -: \"لا تقبض روحه حتى يسلم عليه\" (^٢). ولابن ماجه بإسناد جيد من حديث أبي هريرة - ﵁ - مرفوعًا: \"إذا كان الرجل صالحًا قيل له: اخرجي أيتها النفس الطيبة كانت في الجسد الطيب، اخرجي حميدة، وأبشري بروح وريحان، ورب راض غير غضبان، فلا يزال يقال لها ذلك حتى تخرج\" (^٣).\nفصل:\nالمحبة والكراهية عبارة عما يحل في العبد من رضى أو سخط، قال الخطابي: واللقاء على وجوه منها: الرؤية، والمعاينة، والبعث، والنشور؛ لقوله تعالى: ﴿قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللهِ﴾ [الأنعام: ٣١] أي: بالبعث، ومنها الموت، قال تعالى: ﴿قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ﴾ [الجمعة: ٨]، وقوله: ﴿مَنْ كَانَ يَرْجُو لِقَاءَ اللهِ﴾ [العنكبوت: ٥] أي: يخاف الموت (^٤).\nفصل:\nقوله: (فأشخص بصره إلى السقف). قيل: فيه دليل أنه كشف له عن مكانه في الجنة، وفيه: علم عائشة - ﵂ - أنه يختار الأفضل.\n_________\n(^١) رواه ابن المبارك في \"الزهد\" ص ١٤٩، والبيهقي في \"الشعب\" ١/ ٣٦١.\n(^٢) رواه الحاكم في \"المستدرك\" ٢/ ٣٥١ - ٣٥٢، وصححه، قال الذهبي: عبد الله قال ابن عدي: مظلم الحديث، ومحمد، قال ابن حبان: لا يحتج به. اهـ كلام الذهبي.\n(^٣) رواه ابن ماجه (٤٢٦٢)، وصححه الألباني في \"صحيح الجامع\" (١٩٦٨).\n(^٤) \"أعلام الحديث\" ٣/ ٢٢٦٣.","vol":"29","page":604},{"text":"يقال: شخص بالفتح: ارتفع، وشخص بصره: إذا فتح عينيه، وجعل لا يطرف.\nوقوله: (\"اللهم الرفيق الأعلى\") هو دعاء بالرفعة، وعلو المنزلة في الجنة، وهو أن يكون مع الرفيق الأعلى، وهو أفضل موضع في الجنة، وذكر عن الداودي أنه قال: الرفيق: سقف البيت. وهذا غير معروف في اللغة، وقد رددناه عليه فيما مضى، لا جرم قال هنا: إنه الجنة.\nوقولها: (إذًا لا يختارنَا). تقرأ برفع الراء من يختار؛ لأنه فعل حال، و(إذًا) إنما تنصب الفعل المستقبل إذا لم يعتمد ما بعدها على ما قبلها، وإذا لم يكن معها حرف عطف، فإن كان معها حرف عطف جاز الوجهان: الرفع، والنصب، وإذا لم يكن للفعل فعل، وهو هنا فعل حال؛ لأنها قالت: إذًا لا يختارنا. أي: هو في هذِه الحالة غير مختار لنا؛ لأن الحال لا تعمل فيها العوامل الماضية.\nوقولها: (ورأسه على فخذي). لا يخالف حديثها الآخر: مات بين سحري ونحري. لجواز أن يكون رفع رأسه بعد إليه، ولم يتكلم، ثم مات.","vol":"29","page":605},{"text":"<span data-type='title' id=toc-3920>٤٢ - باب سَكَرَاتِ المَوْتِ</span>\n٦٥١٠ - حَدَّثَنِي مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ عُمَرَ بْنِ سَعِيدٍ، قَالَ: أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ، أَنَّ أَبَا عَمْرٍو ذَكْوَانَ مَوْلَى عَائِشَةَ أَخْبَرَهُ، أَنَّ عَائِشَةَ - ﵂ - كَانَتْ تَقُولُ: إِنَّ رَسُولَ اللهَ - ﷺ - كَانَ بَيْنَ يَدَيْهِ رَكْوَةٌ -أَوْ عُلْبَةٌ فِيهَا مَاءٌ، يَشُكُّ عُمَرُ- فَجَعَلَ يُدْخِلُ يَدَيْهِ فِي الْمَاءِ، فَيَمْسَحُ بِهِمَا وَجْهَهُ وَيَقُولُ: «لَا إِلَهَ إِلاَّ اللهُ، إِنَّ لِلْمَوْتِ سَكَرَاتٍ». ثُمَّ نَصَبَ يَدَهُ فَجَعَلَ يَقُولُ: «فِي الرَّفِيقِ الأَعْلَى». حَتَّى قُبِضَ وَمَالَتْ يَدُهُ. [انظر: ٨٩٠ - مسلم: ٢٤٤٣ - فتح: ١١/ ٣٦١].\n\n٦٥١١ - حَدَّثَنِي صَدَقَةُ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رِجَالٌ مِنَ الأَعْرَابِ جُفَاةً يَأْتُونَ النَّبِيَّ - ﷺ - فَيَسْأَلُونَهُ: مَتَى السَّاعَةُ؟ فَكَانَ يَنْظُرُ إِلَى أَصْغَرِهِمْ فَيَقُولُ: «إِنْ يَعِشْ هَذَا لَا يُدْرِكْهُ الْهَرَمُ حَتَّى تَقُومَ عَلَيْكُمْ سَاعَتُكُمْ». قَالَ هِشَامٌ: يَعْنِي: مَوْتَهُمْ. [مسلم: ٢٩٥٢ - فتح: ١١/ ٣٦١].\n\n٦٥١٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ، عَنْ مَعْبَدِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ أَبِي قَتَادَةَ بْنِ رِبْعِيٍّ الأَنْصَارِيِّ أَنَّهُ كَانَ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - مُرَّ عَلَيْهِ بِجِنَازَةٍ فَقَالَ: «مُسْتَرِيحٌ وَمُسْتَرَاحٌ مِنْهُ». قَالُوا: يَا رَسُولَ اللهِ مَا الْمُسْتَرِيحُ وَالْمُسْتَرَاحُ مِنْهُ؟ قَالَ: الْعَبْدُ الْمُؤْمِنُ يَسْتَرِيحُ مِنْ نَصَبِ الدُّنْيَا وَأَذَاهَا إِلَى رَحْمَةِ اللهِ، وَالْعَبْدُ الْفَاجِرُ يَسْتَرِيحُ مِنْهُ الْعِبَادُ وَالْبِلَادُ وَالشَّجَرُ وَالدَّوَابُّ». [انظر: ٦٥١٣ - مسلم: ٩٥٠ - فتح: ١١/ ٣٦١].\n\n٦٥١٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَلْحَلَةَ، حَدَّثَنِي ابْنُ كَعْبٍ، عَنْ أَبِي قَتَادَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مُسْتَرِيحٌ وَمُسْتَرَاحٌ مِنْهُ، الْمُؤْمِنُ يَسْتَرِيحُ». [انظر: ٦٥١٢ - مسلم: ٩٥٠ - فتح: ١١/ ٣٦٢].\n\n٦٥١٤ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ حَزْمٍ، سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ رَسُولُ اللهُ - ﷺ -: «يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ، يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ،","vol":"29","page":606},{"text":"وَيَبْقَى عَمَلُهُ». [مسلم: ٢٦٩٠ - فتح: ١١/ ٣٦٢].\n\n٦٥١٥ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا مَاتَ أَحَدُكُمْ عُرِضَ عَلَيْهِ مَقْعَدُهُ غُدْوَةً وَعَشِيًّا، إِمَّا النَّارُ وَإِمَّا الْجَنَّةُ، فَيُقَالُ: هَذَا مَقْعَدُكَ حَتَّى تُبْعَثَ». [انظر: ١٣٧٩ - مسلم: ٢٨٦٦ - فتح: ١١/ ٣٦٢].\n\n٦٥١٦ - حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، أَخْبَرَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنْ عَائِشَةَ قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «لَا تَسُبُّوا الأَمْوَاتَ، فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَى مَا قَدَّمُوا». [مسلم: ١٣٩٣ - فتح: ١١/ ٣٦٢].\nذكر فيه أحاديث:\nأحدها:\n(وهو أولها ظاهر فيما ترجم له، فيها) (^١): حديث ابن أَبِي مُلَيْكَةَ، أَنَّ أَبَا عَمْرٍو ذَكْوَانَ مَوْلَى عَائِشَةَ أَخْبَرَهُ، أَنَّ عَائِشَةَ - ﵂ - كَانَتْ تَقُولُ: إِنَّ رَسُولَ اللهِ - ﷺ - كَانَ بَيْنَ يَدَيْهِ رَكْوَةٌ، أَوْ عُلْبَةٌ، فِيهَا مَاءٌ -يَشُكُّ عُمَرُ يعني: ابن سعيد- فَجَعَلَ يُدْخِلُ يَدَيْهِ فِي المَاءِ، فَيَمْسَحُ بِهِمَا وَجْهَهُ وَيَقُولُ: \"لَا إله إِلَّا اللهُ، إِنَّ لِلْمَوْتِ لسَكَرَاتٍ\". ثُمَّ نَصَبَ يَدَهُ، فَجَعَلَ يَقُولُ: \"فِي الرَّفِيقِ الأَعْلَى\". حَتَّى قُبِضَ وَمَالَتْ يَدُهُ.\nالركوة: بكسر الراء (^٢)، قال ابن سيده: هي شبه تور من أدَم، والجمع: رَكَوَات، ورِكَاء (^٣). وقال الجوهري: وقولهم في المثل: صارت القوس ركوة، يضرب مثلًا في الإدبار وانقلاب الأمور (^٤)،\n_________\n(^١) من (ص ٢).\n(^٢) ورد بهامش الأصل: في \"المطالع\": فيها فتح الراء وكسرها.\n(^٣) \"المحكم\" ٧/ ١٠٢.\n(^٤) \"الصحاح\" ٦/ ٢٣٦١.","vol":"29","page":607},{"text":"وعند المطرزي: هي دلو صغير، وقال أبو عبيد: العلبة من الخشب، والركوة من الأدم، وقال العسكري في \"تلخيصه\": والعلبة: قدح الأعراب تتخذ من جلد جنب البعير، والجمع: علاب، وفي \"الموعب\" لابن التياني: العلبة على مثال ركوة: القدح الضخم العظيم من جلود الإبل، وعن ابن أبي ليلى: العلبة أسفلها جلد، وأعلاها خشب مدورًا، لها إطار كإطار المنخل والغربال، والجمع: علب. وفي \"العين\": العلاب بالكسر: جفان، أو عساس تحلب فيها الناقة (^١)، وقال في \"المحكم\": هي كهيئة القصعة من جلد، ولها طوق من خشب (^٢).\nوفي \"الجامع\" للقزاز: العلبة من الخشب كالقدح، وعبارة ابن فارس: العلبة قدح من خشب ضخم يحلب فيه (^٣)، وقال الجوهري: هي من جلد، والجمع علَب، وعلاب، والمعلِّب: الذي يتخذ العُلْبَة (^٤)، وعبارة الداودي: هي شيء كالركوة.\nالحديث الثاني:\nحديث عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رِجَالٌ مِنَ الأَعْرَابِ جُفَاةً يَأْتُونَ رسول الله - ﷺ - فَيَسْأَلُونَهُ: مَتَى السَّاعَةُ؟ فَكَانَ يَنْظُرُ إِلَى أَصْغَرِهِمْ فَيَقُولُ: \"إِنْ يَعِشْ هذا لَا يُدْرِكْهُ الهَرَمُ حَتَّى تَقُومَ عَلَيْكُمْ سَاعَتُكُمْ\". قَالَ هِشَامٌ: يَعْنِي: مَوْتَهُمْ.\nقال الجوهري: ليس الأعراب جمعًا لعرب كما كان الأنباط جمعًا لنبط، وإنما العرب اسم جنس (^٥).\n_________\n(^١) انظر: \"العين\" ٢/ ١٤٧.\n(^٢) \"المحكم\" ٢/ ١١٨.\n(^٣) \"مجمل اللغة\" ٣/ ٦٢٥.\n(^٤) \"الصحاح\" ١/ ١٨٩.\n(^٥) \"الصحاح\" ١/ ١٧٨.","vol":"29","page":608},{"text":"قال الداودي: والذي جاوبهم به هو من المعاريض التي فيها مندوحة عن الكذب، وقال لهم ذَلِكَ؛ لئلا يرتابوا إذا قال لهم: لا علم لي، فإذا تمكن الإيمان معهم قبلوا ما يقال لهم.\nالحديث الثالث:\nحديث أَبِي قَتَادَةَ الحارث بْنِ رِبْعِيٍّ الأَنْصَارِيِّ - ﵁ - أَنَّهُ كَانَ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - مُرَّ عَلَيْهِ بِجِنَازَةٍ فَقَالَ: \"مُسْتَرِيحٌ وَمُسْتَرَاحٌ مِنْهُ … \" الحديث.\nوقد سلف (^١)، (رواه عن إسماعيل بن أبي أويس، عن مالك، عن محمد بن عمرو بن حلحلة، عن معبد بن كعب، عن أبي قتادة به، وليس له عن معبد غيره، ورواه مسلم، والنسائي، عن قتيبة، عن مالك (^٢)، وأخرجوه من حديث عبد الله بن سعيد بن أبي هند، عن ابن حلحلة أيضًا) (^٣).\nوقوله: \"المؤمن يستريح من نصب الدنيا\" يحتمل أن يريد كل مؤمن، ويحتمل أن يريد السعداء، وقوله: \"والعبد الفاجر تستريح منه البلاد والعباد والشجر والدواب \" يحتمل أن يدخل فيه مذنبو المؤمنين.\nالحديث الرابع:\nحَدَّثَنَا مُسَدَّدٌ، ثَنَا يَحْيَى، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو ابْنِ حَلْحَلَةَ، حَدَّثَنِي ابْنُ كَعْبٍ بْنِ مالك، عَنْ أَبِي قَتَادَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مُسْتَرِيحٌ وَمُسْتَرَاحٌ مِنْهُ، المُؤْمِنُ يَسْتَرِيحُ\".\n_________\n(^١) قلت: بل سيأتي بعده برقم (٦٥١٣).\n(^٢) \"صحيح مسلم\" (٩٥٠/ ٦١)، \"المجتبى\" ٤/ ٤٨، \"السنن الكبرى\" ١/ ٦٢٨ (٢٠٥٧).\n(^٣) من (ص ٢).","vol":"29","page":609},{"text":"قال الجياني: كذا روي عن أبي زيد، وأبي ذر عن شيوخه، لم يذكر أبو ذر خلافًا عنهم، وكان في نسخة الأصيلي: يحيى، عن عبد الله بن سعيد، ثم غيره إلى عبد ربه بن سعيد، كما روى أبو زيد، وهذا كله وهم، ورواه ابن السكن، عن الفربري، عن البخاري: ثَنَا مسدد، ثَنَا يحيى، عن عبد الله بن سعيد -وهو ابن أبي هند- عن محمد بن عمرو، وهذا هو الصواب، والحديث محفوظ عنه لا لعبد ربه.\nوكذا خرجه مسلم (^١)، والنسائي (^٢) في حديث يحيى بن سعيد القطان من تأليفه.\nوكذا أخرجه ابن السكن في \"مصنفه\" من حديث عبد الرزاق (^٣)، عن عبد الله بن سعيد بن أبي هند (^٤).\nالحديث الخامس:\nحديث أَنَس بْنِ مَالِكٍ - ﵁ - قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَتْبَعُ المَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ، يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ، وَيَبْقَى عَمَلُهُ\".\nهذا الحديث أخرجه مسلم (^٥) والترمذي -وقال: حسن صحيح- في الزهد (^٦)، والنسائي هنا، والجنائز (^٧).\n_________\n(^١) مسلم (٩٥٠).\n(^٢) \"النسائي\" ٤/ ٤٨ (١٩٣٠).\n(^٣) \"مصنف عبد الرزاق\" ٣/ ١٤٤٣ (٦٢٥٤).\n(^٤) \"تقييد المهمل\" ٢/ ٧٤٢ - ٧٤٣.\n(^٥) مسلم (٢٦٩٠).\n(^٦) الترمذي (٢٣٧٩).\n(^٧) \"المجتبى\" ٤/ ٥٣، \"السنن الكبرى\" ١/ ٦٣٠ (٢٠٦٤).","vol":"29","page":610},{"text":"قال الداودي: المراد بالمال: ما يلقى عليه من سريره، وما يلبسه أهله، وما يخرج وراءه من رقيقه.\nومعنى: \"ويبقى عمله\": يدخل معه القبر، فإن كان سعيدًا مثل له أحسن صورة، فيؤنسه ويبشره ما كان روحه معه في قبره، فيقول: من أنت يرحمك الله؟ فيقول: عملك. وإن كان سيئًا مثل له في أقبح صورة، فيقول له: من أنت؟ فيقول: عملك. ويصحبه كذلك حَتَّى يحشر.\nالحديث السادس:\nحديث ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا مَاتَ أَحَدُكُمْ عُرِضَ عَلَيْهِ مَقْعَدُهُ غُدْوَةً وَعَشِيًّا، إِمَّا النَّارُ وَإِمَّا الجَنَّةُ، فَيُقَالُ: هذا مَقْعَدُكَ حَتَّى تُبْعَثَ\".\n(هذا الحديث سلف في الجنائز (^١).\nوهو) (^٢) ضرب من العذاب كبير، كما كان يمثل في الدنيا بمن عرض عليه القتل، أو غيره من التهديد من غير أن يرى الآلة، قال تعالى في حق الكافرين: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ [غافر: ٤٦]، فأخبر تعالى بعرضهم، كما كان أهل السعادة يعرضون على الجنة، قيل: ذَلِكَ مخصوص بالمؤمن الكامل الإيمان، ومن أراد الله نجاته من النار، وأما من أنفذ الله عليه وعيده من المخلطين الذين خلطوا عملًا صالحًا وآخر سيئًا، فله مقعدان يراهما جميعًا، كما أن يري عمله شخصين في وقتين، أو في وقت واحد قبيحًا وحسنًا، وقد\n_________\n(^١) برقم (١٣٧٩).\n(^٢) من (ص ٢).","vol":"29","page":611},{"text":"يحتمل أن يراد بأهل الجنة كل من يدخلها كيفما كان، وقيل: إنما هذا العرض إنما هو على الروح وحده، ويجوز أن يكون مع جزء من البدن، ويجوز أن يكون عليه مع جميع الجسد، فترد إليه الروح، كما ترد عند المسألة حَتَّى يقعده الملكان، ويقال له: انظر إلى مقعدك من النار، وقد أبدلك الله به مقعدًا من الجنة، وكيفما كان، فإن العذاب محسوس، والألم موجود، والأمر شديد، وقد ضرب بعض العلماء لتعذيب الروح مثلًا في النائم؛ فإن روحه تتنعم، أو تعذب، والجسد لا يحيى بشيء من ذَلِكَ، وقال عبد الله بن مسعود - ﵁ -: أرواح آل فرعون في أجواف طير سود، يعرضون على النار كل يوم مرتين يقال لهم: هذِه داركم، فذلك قوله: ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ [غافر: ٤٦] عنه أيضًا: أن أرواحهم في أجواف طير سود تغدوا على جهنم وتروح كل يوم مرتين، فذلك عرضها (^١).\nوقد قيل: إن أرواحهم في صخرة سوداء تحت الأرض السابعة على شفير جهنم في حواصل طير سود.\nفصل:\n\"عرض عليه مقعده غدوة وعشيًّا\" كذا هنا، وفي حديث كعب: إنما يشبهه المؤمن طائر يعلق في شجر الجنة حَتَّى يرجعها إلى جسده يوم القيامة (^٢)، وليس باختلاف يعلق في شجر الجنة سائر الأوقات، ويعرض عليها مقعدها غدوة وعشيًّا.\n_________\n(^١) انظر: \"تفسير ابن أبي حاتم\" ١٠/ ٣٢٦٧ (١٨٤٣٥).\n(^٢) ابن ماجه (٤٢٧١).","vol":"29","page":612},{"text":"الحديث السابع:\nحديث عَائِشَةَ - ﵂ - قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَسُبُّوا الأَمْوَاتَ، فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَى مَا قَدَّمُوا\".\nأي: بلغوه، ووصلوا إليه مشافهة، ومنه: أفضى إلى سره، وأفضى إلى امرأته: أي: باشرها. وقد سلف الكلام عليه في الجنائز.","vol":"29","page":613},{"text":"<span data-type='title' id=toc-3921>٤٣ - باب نَفْخِ الصُّورِ</span>\nوقَالَ مُجَاهِدٌ: الصُّورُ كَهَيْئَةِ البُوقِ. ﴿زَجْرَةٌ﴾ [الصافات: ١٩]: صَيْحَةٌ. وَقَالَ ابن عَبَّاسٍ: النَّاقُورُ: الصُّورُ. ﴿الرَّاجِفَةُ﴾ [النازعات: ٦]: النَّفْخَةُ الأُولَى. و﴿الرَّادِفَةُ﴾ [النازعات: ٧]: النَّفْخَةُ الثَّانِيَةُ.\n\n٦٥١٧ - حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَالأَعْرَجِ أَنَّهُمَا حَدَّثَاهُ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: اسْتَبَّ رَجُلَانِ، رَجُلٌ مِنَ الْمُسْلِمِينَ وَرَجُلٌ مِنَ الْيَهُودِ، فَقَالَ: الْمُسْلِمُ وَالَّذِى اصْطَفَى مُحَمَّدًا عَلَى الْعَالَمِينَ. فَقَالَ الْيَهُودِىُّ: وَالَّذِى اصْطَفَى مُوسَى عَلَى الْعَالَمِينَ، قَالَ: فَغَضِبَ الْمُسْلِمُ عِنْدَ ذَلِكَ فَلَطَمَ وَجْهَ الْيَهُودِيِّ، فَذَهَبَ الْيَهُودِيُّ إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرَهُ بِمَا كَانَ مِنْ أَمْرِهِ وَأَمْرِ الْمُسْلِمِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَا تُخَيِّرُونِي عَلَى مُوسَى، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ، فَأَكُونُ فِي أَوَّلِ مَنْ يُفِيقُ، فَإِذَا مُوسَى بَاطِشٌ بِجَانِبِ العَرْشِ، فَلَا أَدْرِي أَكَانَ مُوسَى فِيمَنْ صَعِقَ فَأَفَاقَ قَبْلِي، أَوْ كَانَ مِمَّنِ اسْتَثْنَى اللهُ». [انظر: ٢٤١١ - مسلم: ٢٣٧٣ - فتح: ١١/ ٣٦٧].\n\n٦٥١٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ النَّبِيُّ - ﷺ -: «يَصْعَقُ النَّاسُ حِينَ يَصْعَقُونَ، فَأَكُونُ أَوَّلَ مَنْ قَامَ، فَإِذَا مُوسَى آخِذٌ بِالْعَرْشِ، فَمَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ».\nرَوَاهُ أَبُو سَعِيدٍ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٤١١ - مسلم: ٢٣٧٣ - فتح: ١١/ ٣٦٧].\nثم ساق حديث أبي هُرَيْرَةَ - ﵁ - قَالَ: اسْتَبَّ رَجُلَانِ، رَجُلٌ مِنَ المُسْلِمِينَ وَرَجُلٌ مِنَ اليَهُودِ، فَقَالَ المُسْلِمُ: وَالَّذِي اصْطفَى مُحَمَّدًا عَلَى العَالَمِينَ. فَقَالَ اليَهُودِيُّ: وَالَّذِي اصْطَفَى مُوسَى عَلَى العَالَمِينَ، قَالَ: فَغَضِبَ المُسْلِمُ عِنْدَ ذَلِكَ فَلَطَمَ وَجْهَ اليَهُودِيِّ، الحديث إلى أن","vol":"29","page":614},{"text":"قال: \"لَا تُخَيِّرُونِي عَلَى مُوسَى، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ القِيَامَةِ، فَأَكُونُ فِي أَوَّلِ مَنْ يُفِيقُ، فَإذَا مُوسَى بَاطِشٌ بِجَانِب العَرْشِ، فَلَا أَدْرِي أَكَانَ مُوسَى فِيمَنْ صَعِقَ فَأَفَاقَ قَبْلِي، أَوْ كَانَ مِمَّنِ اسْتَثْنَى اللهُ -﷿-\".\nوعنه أيضًا قَالَ النَّبِيُّ - ﷺ -: \"يَصْعَقُ النَّاسُ حِينَ يَصْعَقُونَ، فَأَكُونُ أَوَّلَ مَنْ قَامَ، فَإِذَا مُوسَى آخِذٌ بِالْعَرْشِ، فَمَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ\". رَوَاهُ أَبُو سَعِيدٍ عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\n(تعليق أبي سعيد أسنده في مناقب موسى كما سلف (^١)، وقد سلف حديث أبي هريرة هناك من طريق عنه (^٢)، واللاطم: هو الصديق - ﵁ -، واليهودي اسمه فنحاص، قاله ابن بشكوال) (^٣)، وما ذكره عن مجاهد، وابن عباس مذكوران في تفسيريهما (^٤).\nوالذي عليه المفسرون أن الصور: قرن ينفخ فيه إسرافيل، قال أهل اللغة: هو جمع صورة مثل بسرة وبسر، ينفخ فيها الروح نفخًا، وقرأ الحسن بفتح الواو (^٥)، والصِور بكسر الصاد لغة في الصور: جمع صورة، وأنكره النحاس، وقال: لا يعرف هذا أهل التفسير (^٦). قال: والحديث على أنه الصور الذي ينفخ فيه إسرافيل - ﵇ -. وما ذكره في\n_________\n(^١) برقم (٣٣٩٨).\n(^٢) برقم (٣٤٠٨).\n(^٣) من (ص ٢).\nقلت: انظر: \"غوامض الأسماء المبهمة\" ١/ ٣٠١.\n(^٤) رواه الطبري في \"تفسيره\" ١٢/ ٣٠٤ (٣٥٣٧٨)، (٣٥٣٨٠).\n(^٥) انظر: \"زاد المسير\" ٣/ ٦٩.\n(^٦) \"معاني القرآن\" للنحاس ٤/ ٤٨٦.","vol":"29","page":615},{"text":"تفسير الراجفة، والرادفة هو الذي عليه المفسرون، قالوا: وبينهما أربعون سنة، وقيل: الراجفة: الأرض، الرادفة: الساعة.\nوقوله: \"لا تخيروني على موسى\" قيل: إنه كان قبل أن يوحى إليه السيادة، وقوله في الرواية الأولى: \"فلا أدري أكان موسى ممن صعق\" قال الداودي: هي وهم؛ لأنه إنما يصعق الأحياء، وموسى يومئذٍ ميت فكيف؟ وضبط صُعق بضم الصاد.\nقال: وقوله: \"أو كان ممن استثنى الله\" أي جعله لي ثانيًا، أو كان قبلي، قال: وإن كان المحفوظ أنه جوزي بالصعقة فمعناه: أفاق قبله بفضيلة (أعطيها) (^١)، أو مجازاة بالصعقة، وقيل معنى: \"ممن استثنى الله\": (أي: استثنى) (^٢) في قوله: ﴿فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللهُ﴾ [الزمر: ٦٨]، ولابن ماجه بإسناد جيد: فذكرت ذَلِكَ لرسول الله - ﷺ - فقال: \"قال الله -﷿-: ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ (٦٨)﴾ فأكون أول من رفع رأسه فإذا أنا بموسي\" الحديث (^٣).\nوقيل: إن المستثنى الملائكة، وقيل: الشهداء، وقيل: الأنبياء، واختار الحليمي: الشهداء، قال: وهو يروى عن ابن عباس، واستدل بقوله تعالى: ﴿أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ﴾ [آل عمران: ١٦٩]، وضعف غيره من الأقوال (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) ابن ماجه (٤٢٧٤).\n(^٤) انظر: \"شعب الإيمان\" للبيهقي ١/ ٣١٠ - ٣١١.","vol":"29","page":616},{"text":"ونقل القرطبي أبو العباس فقال: الصحيح أنه لم يرد في تعيينهم خبر صحيح، والكل محتمل (^١). قلت: أخرجه البيهقي في \"البعث والنشور\" بإسناد صحيح من حديث أبي هريرة - ﵁ - يرفعه: أنه سأل جبريل عن هذِه الآية \"من الذين لم يشأ الله أن يصعقهم؟ قال: هم شهداء الله\" أخرجه عن الحاكم ثَنَا علي بن عيسى بن إبراهيم، ثَنَا الحسين بن محمد القباني، ثَنَا أبو بكر وعثمان، ابنا أبي شيبة، أنا عمر بن محمد، عن زيد بن أسلم، عن أبيه، عن أبي هريرة - ﵁ - يرفعه به (^٢)، وأخرجه ابن معبد في كتاب \"الطاعة\" أيضًا بلفظ: يا رسول الله، فمن استثنى الله حين قال: ﴿إِلَّا مَنْ شَاءَ اللهُ﴾ قال: \"أولئك الشهداء\".\nوروى النحاس في \"معانيه\" من حديث حُجْر المدري عن سعيد بن جبير: هم الشهداء (^٣).\nوقال الحسن بن أبي الحسن: استثنى -﷿- طوائف من السماء يموتون بين النفختين؟ وقال يحيى بن سلام في \"تفسيره\": بلغني أن آخر من يبقى منهم جبريل وميكائيل وإسرافيل وملك الموت، ثم يموت جبريل وميكائيل وإسرافيل، ثم يقول الله لملك الموت: مت، (فيموت) (^٤)، وقد جاء هذا مرفوعًا أيضًا في حديث أبي هريرة - ﵁ -، وقيل: هم حملة العرش وجبريل وميكائيل وملك الموت، وقال الحليمي: من\n_________\n(^١) \"المفهم\" ٦/ ٢٣١.\n(^٢) \"البعث والنشور\" ص ٣٢٨.\nوالحديث رواه الحاكم في \"المستدرك\" ٢/ ٢٥٣ وقال: حديث صحيح الإسناد ولم يخرجاه.\n(^٣) \"معاني القرآن\" ٥/ ١٤٩. ووقع فيه: (الهجري) بدل (المدري)، وهو تصحيف، انظر ترجمته في \"تهذيب الكمال\" ٥/ ٤٧٥ (١١٣٦).\n(^٤) من (ص ٢). وانظر كلام يحيى بن سلام في \"تفسير ابن أبي زمنين\" ٤/ ١٢٠.","vol":"29","page":617},{"text":"زعم أن الاستثناء لأجل حملة العرش أو جبريل أو ميكائيل أو ملك الموت، أو زعم أنه لأجل الولدان، والحور في الجنة، أو زعم أنه لأجل موسى؛ فإنه - ﵇ - قال: \"أنا أول من تنشق عنه الأرض، فأرفع رأسي فإذا موسى\". الحديث، فإنه لا يصح شيء فيه (^١).\nأما الأول: فلأن حملة العرش ليسوا من سكان السماء ولا الأرض؛ لأن العرش فوق السماوات كلها، فكيف تكون حملته في السماوات، وأما جبريل وملك الموت وميكائيل فمن الحافين المسبحين حول العرش، وإذا كان العرش حول السماوات لم يكن الاصطفاف حوله في السماوات، وكذلك القول الثاني؛ لأن الولدان والحور (في الجنة) (^٢)، والجنان وإن كانت بعضها فوق بعض؛ فإن جميعها فوق السماوات ودون العرش، وهي بانفرادها عالم مخلوق للبقاء، فلا شك أنها بمعزل عما خلق الله جل وعلا للفناء، وصرفه إلى موسى لا وجه له؛ لأنه مات بالحقيقة فلا يموت عند نفخ الصور ثانية، ولهذا لم يعتد ما ذكر من اختلاف المتأولين في الاستثناء بقول من قال: إلا من شاء الله، أي: الذي سبق موتهم قبل نفخ الصور؛ لأن الاستثناء إنما يكون لمن يمكن دخوله في الجملة، فأما من لا يمكن دخوله فيها فلا معنى للاستثناء به، وهذا في موسى موجود، فلا وجه للاستثناء، وقد قال - ﵇ - في ذكر موسى ما يعارض الرواية الأولى من قوله: \"فإذا موسى آخذ بقائمة من قوائم العرش، فلا أدري أفاق قبلي أو جوزي بصعقته\". فظاهر هذا أن هذِه صعقة غشي تكون يوم القيامة لا صعقة الموت الحادثة عند نفخ الصور، صرف ذكر يوم القيامة إلى أنه أراد أوائله.\n_________\n(^١) انظر: \"شعب الإيمان\" ١/ ٣١٠ - ٣١١.\n(^٢) من (ص ٢).","vol":"29","page":618},{"text":"قيل: المعنى أن الصور إذا نفخ فيه أخرى كنت أول من يرفع رأسه، فإذا موسى، فلا أدري أبعثه قبلي كان -وهذا له تفضيل من هذا الوجه كما فضل في الدنيا بالتكليم -أو جوزي بصعقة الطور، أي: قدم بعثه على بعث الأنبياء بقدر صعقته عندما تجلى ربه للجبل، إلى أن أفاق، ليكون هذا جزاءً له بها، وما عدا هذا فلا يثبت.\nقال أبو العباس القرطبي: ظاهر الحديث يدل على أن ذَلِكَ إنما هو بعد النفخة الثانية -نفخة البعث- ونص القرآن العظيم يقتضي أن ذَلِكَ الاستثناء إنما هو بعد نفخة الصعق، ولما كان هكذا قال بعض العلماء: يحتمل أن موسى - ﵇ - ممن لم يمت من الأنبياء، وهذا باطل مما تقدم من ذكر موته - ﵇ - (^١).\nوقال البيهقي: وجه هذا الحديث عندي -والله أعلم- أن النبي - ﷺ - أخبر عن رؤيته جماعة من الأنبياء ليلة المعراج في السماء، وإنما يصح ذَلِكَ على أن الله تعالى رد إليهم أرواحهم، فهم أحياء عند ربهم كالشهداء، فإذا نفخ في الصور النفخة الأولى صعقوا فيمن صعق، ثم لا يكون موتًا في جميع معاقبه إلا في ذهاب الاستشعار، فإن موسى فيمن استثنى الله بقوله: \"إلا من شاء الله\" فإنه تعالى لا يذهب استشعاره في تلك الحالة، ويحاسب بصعقة يوم الطور (^٢).\nوقال عياض: يحتمل أن يكون المراد بهذِه صعقة فزع بعد النشر حين تنشق السماوات والأرض (^٣).\nقال القرطبي: والذي يزيح هذا الإشكال أن الموت ليس بعدم\n_________\n(^١) \"المفهم\" ٦/ ٢٣٢ - ٢٣٣.\n(^٢) \"شعب الإيمان\" ١/ ٣١٠.\n(^٣) \"إكمال المعلم\" ٧/ ٣٥٧.","vol":"29","page":619},{"text":"محض، وإنما هو انتقال من حال إلى حال، يدل على ذَلِكَ أن الشهداء بعد قتلهم وموتهم أحياء عند ربهم يرزقون، وهذِه صفة الحياة في الدنيا، فإذا كان هذا في الشهداء كان ذَلِكَ في الأنبياء أحق وأولى، بل صح عن رسول الله - ﷺ - أنه قال: \"إن الأرض لا تأكل أجساد الأنبياء\" (^١). وأنه - ﵇ - اجتمع بهم ليلة الإسراء في القدس والسماء، خصوصًا بموسى، وأخبرنا - ﵇ - بما يقتضي أن الله تعالى يرد عليه روحه حَتَّى يرد السلام على كل من سلم عليه (^٢) إلى غير ذَلِكَ مما يحصل من جملته القطع بأن موت الأنبياء إنما هو راجع إلى أنهم غيبوا عنا بحيث لا ندركهم، وإن كانوا موجودين أحياء وذلك كالحال في الملائكة، فإنهم (موجودين) (^٣) أحياء، ولا يراهم أحد من نوعنا إلا من خصه الله بكرامته من أوليائه، وإذا تقرر أنهم أحياء فإذا نفخ الصور نفخة الصعق صعق كل من في السماوات ومن في الأرض إلا من شاء الله، فأما صعق غير الأنبياء فموت، وأما صعق الأنبياء فالأظهر أنه غشي، فإذا نفخ في الصور نفخة البعث، فمن مات حيي، ومن غشي عليه أفاق، ولذلك قال - ﵇ -: \"فأكون أول من يفيق\" (^٤).\nقلت: وإذا كان غيرهم ممن عدده الشارع أحياء، فالأنبياء أولى.\nفصل:\nقد سلف قوله: \"فأكون أول من يفيق\" وقد سلف أن موتهم غشي، فالآية حاصلة من ذَلِكَ، وقوله: \"فلا أدري\" إلى آخره: فضيلة عظيمة في\n_________\n(^١) رواه أبو داود (١٠٤٧)، والنسائي ٣/ ٩١، وابن ماجه (١٦٣٦).\n(^٢) رواه أبو داود (٢٠٤١)، وأحمد ٢/ ٥٢٧.\n(^٣) كذا في الأصل، والجادة: موجودون.\n(^٤) انتهى من \"المفهم\" ٦/ ٢٣٣ - ٢٣٤.","vol":"29","page":620},{"text":"حق موسى - ﵇ -، نعم لا يلزم من فضيلته أحد الأمرين المشكوك فيهما أفضلية موسى على نبينا مطلقًا؛ لأن الشيء الجزئي لا يوجب أمرًا كليًّا، وهذا اختيار الحليمي، حيث قال: فإن حمل عليها الحديث (فذاك) (^١) قال: وإنما الملائكة الذين ذكرناهم فإنا لم ننف عنهم الموت، ولا أحلناه، وإنما (استبنا) (^٢) أن يكونوا هم المرادين بقوله: ﴿إِلَّا مَنْ شَاءَ اللهُ﴾ من الوجه الذي ذكرناه، ثم قد وردت الأخبار بأن الله تعالى يميت حملة العرش، وملك الموت، وميكائيل، ثم يميت آخر من يميت جبريل، ويحييه مكانه، ويحيي هؤلاء الملائكة الذين ذكرناهم، وأما أهل الجنة فلم يأت عنهم خبر، والأظهر أنها دار الخلد، والذي يدخلها لا يموت فيها أبدًا (مع كونه قابلًا للموت، فالذي خلق فيها أولى أن لا يموت فيها أبدًا) (^٣)، وأيضًا فإن الموت لقهر المكلفين، ونقلهم من دار إلى دار؛ وأهل الجنة لم يبلغنا أن عليهم تكليفًا؛ فإن أعفوا من الموت كما أعفوا من التكليف لم يكن بعيدًا، وأما قوله تعالى: ﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾ [القصص: ٨٨] أي: ما من شيء إلا وهو قابل للهلاك فيهلك إن أراد الله به ذَلِكَ إلا وجهه. أي: إلا هو سبحانه؛ فإنه قديم، والقديم لا يمكن أن يفنى، وما عداه محدث، والمحدث إنما يبقى بقدر ما يبقيه محدثه؛ فإذا حبس البقاء عنه فني، ولم يبلغنا في خبر صحيح ولا معلول أنه مهلك العرش، فلتكن الجنة مثله (^٤).\n_________\n(^١) في الأصل: (فقال).\n(^٢) كذا في الأصل، ولعل المراد: استثنينا.\n(^٣) من (ص ٢).\n(^٤) انظر: \"شعب الإيمان\" ١/ ٣١١.","vol":"29","page":621},{"text":"فصل:\nفي \"مسند أبي داود الطيالسي\" إلى ما عزاه إليه القرطبي؛ وإن لم أره فيه من حديث لقيط بن عامر بن صبرة - ﵁ - عن رسول الله - ﷺ -: \"ثم يلبثون ما لبثتم، ثم تبعث الصيحة، فلعمر إلهك ما تدع على ظهرها من شيء إلا مات، والملائكة الذين مع ربك (^١) تطوف البلاد، وقد خلت عليه البلاد\" (^٢) (^٣).\nقال العلماء: وهذا تفهيم وتقريب إلى أن جميع من في الأرض يموت، وأن الأرض تبقى خالية، وليس يبقى إلا هو.\nفصل:\nفي فناء الجنة والنار عند فناء جميع الخلائق قولان حكاهما القرطبي وغيره أحدهما: لا، ويبقيان ببقاء الله، والثاني: يفنيهما، ولا يبقى شيء سواه، وهو معنى قوله: ﴿هُوَ الْأَوَّلُ وَالْآخِرُ﴾ (^٤) [الحديد: ٣]، وإذا أفناهما فالمخلوق فيهما أولى بالفناء وغيره حكى قولًا ثالثًا بفناء النار فقط. ولا حاجة بنا إلى الخوض في ذَلِكَ.\nفصل:\nاختلف في عدد النفخات، والذي في الصحيح نفختان (^٥)، قال تعالى: ﴿وَنُفِخَ فِي الصُّورِ﴾ الآية [الزمر: ٦٨] إلى قوله: ﴿ثُمَّ نُفِخَ فِيهِ أُخْرَى﴾\n_________\n(^١) في الأصل بعد هذِه الكلمة: فأصبح ربك.\n(^٢) ورد بهامش الأصل: هذا حديث مطول في \"مسند أحمد\" قد رأيته فيه من حديث لقيط بن عامر، والله أعلم.\n(^٣) \" التذكرة\" ص ١٩٥.\n(^٤) انظر: \"التذكرة\" ص ١٩٦.\n(^٥) سلف برقم (٤٨١٤، ٤٩٣٥)، ورواه مسلم (٢٩٥٥).","vol":"29","page":622},{"text":"[الزمر: ٦٨] وروينا في كتاب \"الطاعة\" لعلي بن معبد، عن المسيب بن شريك، عن إسماعيل بن رافع المدني، عن عبد الله بن يزيد، عن محمد بن كعب القرظي، عن أبي هريرة - ﵁ - مرفوعًا: \"إن الله -﷿- لما فرغ من خلق السماوات والأرض خلق الصور، وأعطاه إسرافيل، فهو واضعه على فيه شاخص ببصره إلى العرش\" قلت: يا رسول الله، وما الصور؟ قال: \"قرن عظيم، والذي نفسي بيده إن أعظم دارة فيه كعرض السماء والأرض فينفخ فيه ثلاث نفخات: أول نفخة: نفخة الفزع، والثانية: نفخة الصعق، والثالثة: القيام لرب العالمين، يقول الله لإسرافيل: انفخ نفخة الفزع؛ فيفزع أهل السماء، وأهل الأرض إلا من شاء الله، ويمدها، ويطولها\"، وقد تمها بقول الله: ﴿وَمَا يَنْظُرُ هَؤُلَاءِ إِلَّا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ (١٥)﴾ [ص: ١٥]، ويكون ذَلِكَ يوم الجمعة للنصف من رمضان فيسير الله الجبال، فتمر مر السحاب، ثم تكون سرابًا ثم ترتج الأرض بأهلها رجا، وهي التي يقول الله جل ثناؤه: ﴿يَوْمَ تَرْجُفُ الرَّاجِفَةُ (٦) تَتْبَعُهَا الرَّادِفَةُ (٧)﴾ [النازعات: ٦، ٧]، وتكون الأرض كالسفينة في البحر تضربها الأمواج فيمتد الناس على ظهرها، وتذهل المراضع، وتضع الحوامل، ويشيب الولدان، وتتطاير الشياطين هاربة حَتَّى تأتي الأقطار، فتلقاها الملائكة تضرب وجوهها فترجع، ويولي الناس مدبرين ينادي بعضهم بعضًا، وهي التي يقول الله يوم التناد: ﴿يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُمْ مِنَ اللهِ مِنْ عَاصِمٍ﴾ [غافر: ١٣٣]؛ فبينا هم على ذَلِكَ أن تصدعت الأرض من قطر إلى قطر، ورأوا أمرًا عظيمًا، فأخذهم من الكرب ما الله به عليم، ثم ينظرون إلى السماء فإذا هي كالمهل، ثم انشقت وانخسفت شمسها وقمرها، وانتثرت نجومها، ثم كشطت السماء عنهم، قال - ﵇ -: \"والموتى يومئذٍ","vol":"29","page":623},{"text":"لا يعلمون بشيء من ذَلِكَ، فيمكث بذلك ما شاء الله إلا أنه (^١) يطول، ثم يأمر الله إسرافيل بنفخة الصعق\". ثم ساق الحديث. وفيه: \"ثم يهتف بصوته ثلاث مرات: ﴿لِمَنِ الْمُلْكُ الْيَوْمَ﴾ [غافر: ١٦]، ثم يقول: ﴿لِلَّهِ الْوَاحِدِ الْقَهَّارِ﴾ \" [غافر: ١٦] (^٢).\nوعند الزمخشري: فينادي منادٍ: لمن الملك اليوم، فيجيبه أهل الجنة (^٣): لله الواحد القهار (^٤) وفيه: \"ثم يقول لاسرافيل بعد أن أماته ثم أحياه: انفخ نفخة البعث، فينفخ\". الحديث، وعلته إسماعيل بن رافع، ضعفوه، قال العلاء: اجتمعوا على ترك حديثه، وأعجب من ابن العربي حيث قال في \"سراجه\": يوم الزلزلة: هو الاسم الثاني عشر، يكون عن النفخة الأولى بهذا الحديث الواحد، المنفرد، غريب منه، فأين الصيحة، وكذا قول أبي عبد الله القرطبي: هو حديث صحيح، وادعى عبد الحق في \"عاقبته\" انقطاعه، فقال: لا يصح مع انقطاعه. وعذره أنه لم يره إلا في \"تفسير الطبري\"، وقد أخرجه من حديث إسماعيل هذا عن جدته عن محمد بن كعب، وقد أخرجناه موصولًا، والمسيب بن شريك، وعبد الله بن يزيد يبحث عنهما، نعم أخرجه إسماعيل بن أبي زياد الشامي في \"تفسيره\"، عن محمد بن عجلان قال: سمعت محمد بن كعب، عن أبي هريرة - ﵁ -؛ فذكره. قال القرطبي: وقد قيل إن نفخة الفزع هي نفخة الصعق؛ لأن الأمرين لازمان لها أي: إنهم فزعوا فزعًا ماتوا منه، والسنة الثابتة\n_________\n(^١) ورد بهامش الأصل: لعله سقط (لا).\n(^٢) رواه إسحاق بن راهويه في \"مسنده\" ١/ ٨٤ - ٨٧.\n(^٣) في المطبوع من \"الكشاف\": المحشر.\n(^٤) انظر: \"الكشاف\" ٤/ ٧٧.","vol":"29","page":624},{"text":"على ما سلف من حديث أبي هريرة وابن عمر وغيرهما يدل على أنها ثلاث نفخات (^١)، وهو الصحيح -إن شاء الله- قال تعالى: ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللهُ﴾ [الزمر: ٦٨]، فاستثنى هنا كما استثنى في نفخة الفزع؛ فدل على أنهما واحدة (^٢).\nفصل:\nوقد روى مسلم من حديث أبي هريرة - ﵁ - مرفوعًا: \"ما بين النفختين أربعون\"، قالوا: يا أبا هريرة أربعون يومًا؟ قال أبيت (^٣). وروى ابن المبارك من حديث الحسن: أنه - ﵇ - قال: \"بين النفختين أربعون سنة الأولى يميت الله بها كل حي، والأخرى يحيي بها كل ميت\" (^٤).\nوقال الحليمي: اتفقت الروايات على أن بين النفختين أربعين سنة، وذلك بعد أن يجمع الله جل وعلا ما تفرق من أجساد الناس من بطون السباع، وحيوانات الماء، وبطن الأرض وغيرها، فإذا جمعها، وأكمل كل بدن منها، ولم يبق إلا الأرواح، جمع الأرواح في الصور، وأمر إسرافيل - ﵇ - فأرسلها بنفخة من ثقب الصور، فرجع كل ذي روح إلى جسده.\nوجاء في بعض الأخبار ما يبين أن من أكله طائر أو سبع حشر من جوفه، وهو ما رواه الزهري عن أنس - ﵁ - مرفوعًا: مر رسول الله - ﷺ - بحمزة يوم أحد، وقد مثل به، فقال: \"لولا أن تجد صفية في نفسها؛\n_________\n(^١) في المطبوع من \"التذكرة\": نفختان.\n(^٢) \"التذكرة\" ص ٢٠٩.\n(^٣) مسلم (٢٩٥٥).\n(^٤) رواه أبو عمرو الداني في \"السنن الواردة في \"الفتن\" (٧٢٢) بنجوه.","vol":"29","page":625},{"text":"لتركته حَتَّى يحشره الله من بطون السباع والطير\" (^١).\nوفي \"تفسير أبي نصر\" عبد الرحيم بن عبد الكريم القشيري: المراد بنفخة الفزع: النفخة الثانية أي: يجيئون فزعين، يقولون: ﴿مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا﴾ [يس: ٥٢]، واختاره الماوردي (^٢).\nفإن قلت: فإذا كانت الصيحة للخروج فكيف يسمعونها وهم أموات، قيل له: إن نفخة الإحياء تمتد وتطول، فيكون أولها للإحياء، وما بعدها للإزعاج، فلا يسمعون ما يكون للإحياء ويسمعون ما للإزعاج ويحتمل أن تتطاول تلك النفخة، والناس يحيون منها أولًا فأولًا، فكلما حي واحد سمع من يحيى بعده إلى أن يتكامل الجميع للخروج.\nفصل:\nقد أسلفنا الكلام على القرن، وقال القرطبي: إنه قرن من نور يجعل فيه الأرواح، يقال: إن فيه من الثقب عدد أرواح الخلائق (^٣).\nوذكر المفسرون أن الصور ينقر فيه مع النفخ الأول لموت الخلق، فإذا نفخ فيه للإصعاق جمع بين النفخ والنقر؛ فتكون الصيحة أهدأ وأعظم، فإذا تهيأت الأجسام وكملت نفخ في الصور نفخة البعث من غير نقر؛ لأن المراد إرسال الأرواح من ثقب الصور إلى أجسادها لابنقيرها من أجسادها، والنفخة الأولى للتنفير، وهي نظير صوت الرعد، الذي قد يقوى؛ فيمات منه.\n_________\n(^١) انظر: \"التذكرة\" ص ٢٠٩ - ٢١٠.؟\n(^٢) \"النكت والعيون\" ٤/ ٢٣٠.\n(^٣) \"التذكرة\" ص ٢٠١.","vol":"29","page":626},{"text":"وروى الترمذي محسنًا عن عبد الله بن عمرو - ﵄ -: سأل أعرابي رسول الله - ﷺ - عن الصور، قال: \"قرن ينفخ فيه\" (^١)، وفي حديث أبي سعيد (^٢)، وقال الحسن مرفوعًا: \"كيف أنعم، وصاحب الصور -وهو القرن- قد التقم القرن واستمع الإذن\"، وفي \"فوائد أبي الحسن صخر\" من حديث أبي هريرة - ﵁ - مرفوعًا: \"ما أطرق صاحب الصور مذ، وكل به مستعدًا، بحذاء العرش مخافة أن يؤمر بالصيحة قبل أن يرتد طرفه كأن عينيه كوكبان دريان\".\nولابن المبارك عن ابن مسعود - ﵁ - حديثًا قال فيه: \"ثم يقوم ملك الصور بين السماء والأرض، فينفخ فيه، والصور قرن\".\nقال: وروي أن له رأسين: رأس بالمشرق، ورأس بالمغرب.\nقال القرطبي: وليس الصور جمع صورة، كما زعم بعضهم أنه ينفخ في صور الموتى بدليل الأحاديث المذكورة، والتنزيل أيضًا يدل على ذَلِكَ، قال تعالى: ﴿ثُمَّ نُفِخَ فِيهِ أُخْرَى﴾ ولم يقل فيها، فعلم أنه ليس بجمع صورة، قال الكلبي: لا أدري ما الصور؟ ويقال: هو جمع صورة مثل بسرة وبسر، أي: ينفخ في صور الموتى الأرواح، وقرأ الحسن: ﴿يَوْمَ يُنْفَخُ فِي الصُّورِ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ﴾ [الأنعام: ٧٣] إلى هذا ذهب أبو عبيدة معمر بن المثنى، وهو مردود بما ذكرنا، وأيضًا لا ينفخ في الصور (للبعث) (^٣) مرتين، بل ينفخ مرة واحدة، فإسرافيل ينفخ في الصور الذي هو القرن، والله هو الذي يحيي الصور، فينفخ فيها الروح كما قال تعالى: ﴿فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا﴾\n_________\n(^١) \"الترمذي\" (٢٤٣٠).\n(^٢) \"الترمذي\" (٢٤٣١، ٣٢٤٣).\n(^٣) في الأصل: للنقر.","vol":"29","page":627},{"text":"[التحريم: ١٢] ﴿وَنَفَخْتُ فِيهِ مِنْ رُوحِي﴾ (^١) [الحجر: ٢٩]. وقد أنكر بعض أهل الزيغ أن يكون الصور قرنًا.\nقال أبو الهيثم: من قال ذَلِكَ فهو كمن ينكر العرش والميزان، وطلب لها تأويلات.\nفصل:\nقام الإجماع -كما نقله القرطبي- على أن الذي ينفخ في الصور إسرافيل، وروينا عن أبي نعيم الحافظ، ثَنَا سليمان، ثَنَا أحمد بن القاسم، ثَنَا عفان بن مسلم، ثَنَا حماد بن سلمة، عن علي بن زيد، عن عبد الله بن الحارث قال: كنا عند عائشة - ﵂ -، وعندها كعب الحبر، فقالت: يا كعب، أخبرنا عن إسرافيل. قال: له أربعة أجنحة … الحديث، وفيه: \"وملك الصور جاث على إحدى ركبتيه، وقد نصب الأخرى ملتقم الصور، منحنيًا ظهره، شاخصًا ببصره، ينظر إلى إسرافيل، وقد أمر إذا رأى إسرافيل قد ضم جناحيه أن ينفخ في الصور\". فقالت عائشة - ﵂ -: هكذا سمعت رسول الله - ﷺ - يقول. ثم قال: غريب من حديث كعب، لم يروه عنه إلا عبد الله بن الحارث، عن كعب، ورواه خالد الحذاء، عن الوليد بن بشر، عن عبد الله بن رباح، عن كعب نحوه (^٢).\nوفي \"الأوسط\" للطبراني، ثَنَا الوليد بن بيان، ثَنَا محمد بن عمار الداري، ثَنَا مؤمل بن إسماعيل، ثَنَا حماد بن زيد، عن علي بن زيد، عن عبد الله بن الحارث، عن عائشة ترفعه: \"ملك الصور جاث على\n_________\n(^١) \"التذكرة\" ص ٢٠٧.\n(^٢) رواه أبو نعيم في \"الحلية\" ٦/ ٤٧ - ٤٨ بنحوه.","vol":"29","page":628},{"text":"ركبته، وقد نصب الأخرى، والتقم الصور محنٍ ظهره، شاخص ببصره إلى إسرافيل، وقد أمر إذا رأى إسرافيل قد ضم جناحيه أن ينفخ في الصور\". وقال: لم يروه عن حماد إلا مؤمل (^١).\nوروى ابن ماجه من حديث حجاج عن عطية، عن أبي سعيد الخدري مرفوعًا: \"إن صاحبي الصور بأيديهما -أو في أيديهما- قرنان ملاحظان النظر، متى يؤمران\" (^٢).\nوروى أبو داود من حديث العوفي، عن أبي سعيد الخدري - ﵁ -، قال: ذكر رسول الله - ﷺ - صاحب القرن، فقال: \"عن يمينه جبريل، وعن يساره ميكائيل\" (^٣).\nقال بعض العلماء: فلعل لأحدهما قرنًا آخر ينفخ فيه. وذكر أبو السري هناد بن السري، ثَنَا أبو الأحوص، عن منصور، عن مجاهد، عن عبد الرحمن بن أبي عمرة، قال: فذكر حديثًا فيه: \"وملكان موكلان بالصور\" وحَدَّثَنَا وكيع، عن الأعمش، عن مجاهد، عن عبد الله بن ضمرة، عن كعب قال: فذكر حديثًا فيه: \"وملكان موكلان بالصور، ينظران متى يؤمران فينفخان\" (^٤).\n_________\n(^١) \"المعجم \"الأوسط\" ٩/ ١١٤ (٩٢٨٣) وإسناده: حدثنا الوليد بن أبان: أنا محمد بن عمار الرازي.\n(^٢) ابن ماجه (٤٢٧٣).\n(^٣) أبو داود (٣٩٩٩).\n(^٤) \"الزهد\" ١/ ٣٣٩.","vol":"29","page":629},{"text":"<span data-type='title' id=toc-3922>٤٤ - باب يَقْبِضُ الله الأَرْضَ</span>\nرَوَاهُ نَافِعٌ، عَنِ ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٧٤١٢]\n\n٦٥١٩ - حدثنا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي سَعِيدُ بْنُ الُمسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عن النَّبِيِّ - ﷺ - قال: يَقْبضُ اللهُ الأَرْضَ وَيَطْوِي السَّمَاءَ بيَمِينِهِ، ثُمَّ يَقُولُ: أَنَا المَلِكُ أَيْنَ مُلُوكُ الأَرْضِ\". [انظر: ٤٨١٢ - مسلم: ٢٧٨٧ - فتح: ١١/ ٣٧٢].\n\n٦٥٢٠ - حَدَّثَنَاْ يَحْيَي بْنُ بُكَيْر، حَدَّثَنَا اللَّيْثُ، عن خَالِدٍ، عَنْ سَعِيدِ بْنِ أَبِي هِلالٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ النَّبِيُّ - ﷺ -: \"تَكُونُ الأَرْضُ يَوْمَ القِيَامَةِ خُبْزَةً وَاحِدَةً، يَتَكَفَّؤُهَا الجَبَّارُ بِيَدِهِ كَمَا يَكْفَأُ أَحَدُكُمْ خُبْزَتَهُ فِي السَّفَرِ، نُزُلًا لأَهْلِ الجَنَّةِ\". فَأَتَى رَجُلٌ مِنَ اليَهُودِ فَقَالَ: بَارَكَ الرَّحْمَنُ عَلَيْكَ يَا أَبَا القَاسِمِ، ألَا أُخْبِرُكَ بِنُزُلِ أَهْلِ الجَنَّةِ يَوْمَ القِيَامَةِ؟. قَالَ: \"بَلَى\". قَالَ: تَكُونُ الأَرْضُ خُبْزَةً وَاحِدَةً كَمَا قَالَ النَّبِي - ﷺ -. فَنَظَرَ النَّبِيُّ - ﷺ - إِلَيْنَا، ثُمَّ ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ. ثمَّ قَالَ: ألَا أُخْبِرُكَ بِإِدَامِهِمْ؟ قَالَ: إِدَامُهُمْ بَالَامٌ وَنُونٌ. قَالُوا: وَمَا هذا؟ قَالَ: ثَوْرٌ وَنُونٌ يَأْكُلُ مِنْ زَائِدَةِ كَبِدِهِمَا سَبْعُونَ ألفًا. [مسلم: ٢٧٩٢ - فتح: ١١/ ٣٧٢].\n\n٦٥٢١ - حدَّثنا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ قَالَ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ قَالَ: سَمِعْتُ النَّبيَّ - ﷺ - يَقول: \"يُحْشَرُ النَّاسُ يَوْمَ القِيَامَةِ عَلَى أَرْضٍ بَيْضَاءَ عَفْرَاءَ كقُرْصَةِ نَقِيٍّ\". قَالَ سَهْلٌ -أَوْ غَيْرُهُ-: لَيسَ فِيهَا مَعْلَمٌ لأحدٍ. [مسلم: ٢٧٩٠ - فتح: ١١/ ٣٧٢].\nهذا التعليق أخرجه مسلم في \"صحيحه\" (^١) بلفظ: \"يطوي الله\n_________\n(^١) مسلم (٢٧٨٨).","vol":"30","page":9},{"text":"السموات يوم القيامة ثم يأخذهن بيده ثم يقول: أنا الملك، أين الجبارون؟ أين المتكبرون؟ \".\nوفي حديث عبيد الله بن مقسم: أنه نظر إلى عبد الله بن عمر يحكي رسول الله - ﷺ - قال: \"يأخذ سماواته وأرضيه بيديه، فيقول: أنا الله، ويقبض أصابعه ويبسطها، (فيقول: أنا الملك\") (^١) حَتَّى نظرت إلى المنبر يتحرك من أسفل حَتَّى أقول: أساقط هو برسول الله - ﷺ - (^٢). ثم ساق البخاري حديث أبي هريرة - ﵁ - عن رسول الله - ﷺ - قال: \"يقبض الله الأرض، ويطوي السماء بيمينه، ثم يقول: أنا الملك، أين ملوك الأرض؟ \".\nوحديث أَبِيِ سَعِيدٍ الخُدْرِيِّ - ﵁ - قال: قَالَ النبيُّ - ﷺ -: \"تَكُونُ الأَرْضُ يَوْمَ القِيَامَةِ خُبْزَةً وَاحِدَةً، يَتَكَفَّؤُهَا الجَبَّارُ بِيَده\" … الحديث.\nوحديث سَهْلِ بْنِ سَعْدٍ - ﵁ - \"يُحْشَرُ النَّاسُ يَوْمَ القِيَامَةِ عَلَى أَرْضٍ بَيْضَاءَ عَفْرَاءَ كَقُرْصَةِ نَقِيٍّ\". قَالَ سَهْل -أَوْ غَيْرُهُ-: لَيْسَ فِيهَا مَعْلَمٌ لأَحَدٍ.\nالشرح:\nمعنى يقبض: يجمع، والخبزة: الطُلْمَةُ، وهي عجين يوضع في الحفرة بعد إيقاد النار فيها.\nقال الجوهري: والناس يسمون الخبزة: الملة، وإنما الملة: الحفرة نفسها، والتي تمل فيها هي الطُلْمَةُ، والخبزة، والمليل (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) مسلم (٢٧٨٨).\n(^٣) \"الصحاح\" ٥/ ١٨٢٠ - ١٨٢١، ٥/ ١٩٧٦.","vol":"30","page":10},{"text":"وقوله: (\"كما يكفأ أحدكم خبزته في السفر\") يريد: خبزة الملة التي يصنعها في السفر؛ فإنها لا ترحى كالرقاقة، وإنما تقلب على الأيدي حَتَّى تستوي، قال ابن التين: كذا فسره الخطابي (١)، وروينا السُفر بضم السين على أنه جمع سفرة، قال الجوهري: السفرة بالضم: طعام يتخذه المسافر، ومنه سميت السفرة (٢).\nوقوله: (\"يتكفؤها\") أي: يقلبها، ويميلها من كفأت الإناء: قلبته، ويقال أيضًا: اكتفئت الإناء مثل كفأته، وقال الداودي: يصلحها بقوته لا يوصف تعالى بمماسة.\nوقوله: (\"نزلًا لأهل الجنة\"): المنزل ما يعد للضيف من الطعام والشراب، يقال: نزل، ونزل بسكون الزاي وضمها، وقد قرئ بهما، وخط نزيل: مجتمع، وقيل النزل: الثواب، وقيل: الرزق، وقيل في قوله تعالى: ﴿أَذَلِكَ خَيْرٌ نُزُلًا﴾ [الصافات: ٦٢]، أنه الريع والفضل.\nيقال: أقمت للقوم نزلهم أي: ما يصلح أن ينزلوا عليه من الغذاء. وقال الأخفش في قوله تعالى: ﴿جَنَّاتُ الْفِرْدَوْسِ نُزُلًا﴾ [الكهف: ١٠٧] هو من نزول الناس بعضهم على بعض يقال: ما وجدنا عندكم نزلًا، وقيل: النزل ما يقام للضيف وأهل العسكر.\nقال الداودي: ومعنى ذَلِكَ: إنما يأكل منها في المحشر من يصير إلى الجنة لثوابهم يأكلون منها فيها.\nوقوله: (فضحك حَتَّى بدت نواجذه). قال الأصمعي: هي الأضراس، وقال غيره: هي المضاحك، وقال أبو العباس: هي الأنياب؛ لأن ضحكه - ﵇ - كان تبسمًا، وقال ابن فارس: الناجذ:\n_________\n(١) \"أعلام الحديث\" ٣/ ٢٢٦٧.\n(٢) \"الصحاح\" ٢/ ٦٨٦.","vol":"30","page":11},{"text":"السنن بين الناب والضرس (^١)، وقاله الداودي. وفي \"الصحاح\" وغيره: أنه أحد الأضراس، وللإنسان أربعة نواجذ في أقصى الأسنان بعد الأرحاء يقال: ضحك حَتَّى بدت نواجذه: إذا استغرب فيه (^٢).\nوقوله: (ألا أخبرك بإدامهم)، الإدام: ما يؤتدم به، يقال: أدم الخبز باللحم يأدمه بالكسر، وقوله (إدامهم بالام ونون) قال الخطابي: كذا رووه لنا بالباء المعجمة بواحدة. وكذا رويناه، قال: وتأملت النسخ المسموعة من أبي عبد الله من طريق حماد بن شاكر، وإبراهيم بن معقل والفربري، فاتفقت على نحو واحد بالام والنون، فأما النون فالحوت، وأما بالام فشيء مبهم، وقد دل الجواب من اليهودي على أنه اسم للثور، وهو ما لم ينتظم، ولا يصح أن يكون على التفرقة اسمًا لشيء، فيكون اليهودي أراد أن يعمي الاسم فقطع الهجاء، وقدم أحد الحرفين فقال: يالام، وإنما هو في حق الترتيب لازم هجاء، لأى على وزن لغى أي: ثور، يقال للثور الوحشي: لأي، وجمعه: آلاء، فصحف فيه الرواة، فقالوا: ياللام، وإنما هو بالام؛ فكتبوه بالهجاء المضاعف فأشكل واستبهم كما ترى، وهذا أقرب ما يقع لي فيه، إلا أن يكون ذَلِكَ بغير لسان العرب، فإن المخبر به يهودي، فلا يبعد أن يكون إنما عبر عنه بلسانه، ويكون ذَلِكَ في لسانهم يلا، وأكثر العبرانية فيما يقوله -أهل المعرفة بها- مقلوب على لسان العرب بتقديم الحروف وتأخيرها، وقد قيل: إن العبراني هو العرباني، فقدموا الباء، وأخروا الراء (^٣).\n_________\n(^١) \"معجم مقاييس اللغة\" ص ٩٧٦.\n(^٢) \"الصحاح\" ٢/ ٥٧١.\n(^٣) انتهى من \"أعلام الحديث\" ٣/ ٢٢٦٦ - ٢٢٦٧.","vol":"30","page":12},{"text":"وقوله: (يأكل من زائدة كبدها سبعون ألفًا). زائدة الكبد: هي القطعة الصغيرة كالإصبع التي تكون في طرف الكبد.\nقال الداودي: يعني أن ذَلِكَ أول ما يأكل أهل الجنة، يلعب الثور والحوت بين أيديهم، فيذكي الثور الحوت بقرنه، فيأكلون منه، ثم يعيده الله تعالى فيلتقيان قد ذكى الحوت الثور بذنبه؛ فيأكلون منه، ثم كذلك ما شاء الله، وفيه ترشيح لحديث: \"سيد إدام الدنيا، والآخرة اللحم\" وقال كعب فيما ذكره ابن المبارك: إن الله يقول لأهل الجنة إذا دخولها: إن لكل ضيف جزورًا وإني أجزرتكم اليوم حوتًا، وثورًا فيجزر لأهل الجنة (^١).\nفصل:\nوقوله: (\"عفراء كقرصة نقيٍّ\") قال الداودي: عفراء يعني: شدة البياض، وكذا قال ابن فارس: شاة عفراء، أي خالصة البياض (^٢).\nوقال الخطابي: العفرة: البياض ليس بالناصع (^٣). وقال الجوهري نحوه، قال: وشاة عفراء يعلو بياضها حمرة (^٤)، والقرصة والقرص: من الخبز. والنقي: الحواري، يعني: من القش والنخالة.\nوقوله: (\"ليس فيها معلم لأحد\"). يريد أن الأرض مستوية ليس فيها ما يستر البصر. وقال الداودي: أي لا يحوز أحد منها شيئًا يكون له دون غيره، إنما لكل واحد منهم ما أدرك.\n_________\n(^١) \"الزهد\" (٤٣٢).\n(^٢) \"مجمل اللغة\" ٣/ ٦١٦.\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٦٨.\n(^٤) \"الصحاح\" ٢/ ٧٥٢.","vol":"30","page":13},{"text":"وقال الجوهري: المعلم: الأثر الذي يستدل به على الطريق، أي: كلها سواء (^١).\nفصل:\nأحاديث الباب دالة على أن الرب ﷻ يفني جميع خلقه أجمع، كما سلف في حديث أبي هريرة وغيره، وقيل: إن المنادي ينادي بعد حشر الخلق على أرض بيضاء مثل الفضة، لم يعص الله عليها: لمن الملك اليوم؟ فيجيبه العباد: لله الواحد القهار. رواه أبو وائل، عن ابن مسعود - ﵁ -.\nقال القرطبي: وليس هو مما يؤخذ بالقياس ولا بالتأويل، والقول الأول أظهر؛ لأن المقصود إظهار انفراده تعالى بالملك عند انقطاع دعاوى المدعين، وانتساب المنتسبين، إذ قد ذهب كل ملك وملكه، وكل جبار ومتكبر، وانقطعت نسبتهم ودعاويهم، وهذا ظاهر، وهو قول الحسن، ومحمد بن كعب، وهو معنى قوله: \"أنا الملك أين ملوك الأرض\" وعند قوله: لمن الملك اليوم هو انقطاع زمن الدنيا، وبعده يكون البعث والنشور والحشر (^٢).\nفصل:\nفإن قلت: فما تأويل اليد عندكم، وحقيقتها في الجارحة المعلومة عندنا، وتلك التي يكون القبض والطي بها؟ فالجواب: أن لفظ الشمال أشد إشكالًا، وذلك في الإطلاق على الله محال، ثم اعلم أن لليد في كلام العرب معان خمسة: القوة، ومنه: ﴿ذَا الْأَيْدِ﴾ [ص: ١٧]، والملك، ومنه:\n_________\n(^١) \"الصحاح\" ٥/ ١٩٩١.\n(^٢) \"التذكرة\" ص ١٩٤ - ١٩٥.","vol":"30","page":14},{"text":"﴿قُلْ إِنَّ الْفَضْلَ بِيَدِ اللهِ﴾ [آل عمران: ٧٣]، والنعمة، تقول: كم يد لك عند فلان. أي: كم من نعمة أسديتها إليه. والصلة، ومنه: ﴿مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا﴾ [يس: ٧١] أي: مما عملنا نحن، وقال تعالى: ﴿أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ﴾ [البقرة: ٢٣٧] أي: له النكاح. والجارحة، ومنه: ﴿وَخُذْ بِيَدِكَ ضِغْثًا﴾ [ص: ٤٤]. قلت: ولليد معان أخر: الذل، ومنه: ﴿حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ﴾ [التوبة: ٢٩]، قال الهروي: أي عن ذل واعتراف أن دين الله عال على دينهم، وقوله: ﴿يَدُ اللهِ فَوْقَ أَيْدِيهِمْ﴾ [الفتح: ١٠]، قيل: في الوفاء، وقيل: في الثواب. وفي الحديث: \"هذِه يدي لك\" أي استسلمت وانقدت لك. وقد يقال ذَلِكَ للغائب. واليد: الاستسلام.\nقال الشاعر:\nأطاع يدًا بالقول فهو ذلول.\nأي: انقاد واستسلم. واليد: القدرة، ومنه الآية السالفة، والسلطان، والسخاء، والحفظ والوقاية، ومنه الحديث: \"يد الله على الفسطاط\" (١)، والطاعة، والطاقة، والجماعة، والأكل، والندم. وفي الحديث: أخذتهم يد البحر. يريد: طرف الساحل، ويقال للقوم إذا تفرقوا وتمزقوا في الآفاق: صاروا أيدي سبا. وفي \"المحكم\": يد القوس: أعلاها. وقال أبو حنيفة: السَّيَة اليمنى، يرويه عن أبي (زياد) (٢) الكلابي، ويد السيف: مقبضه، ويد الرحى: العود الذي يقبض عليه الطاحن (٣)، ويد الطائر: جناحه، وقالوا: لا آتيه يد الدهر، أي: الدهر، هذا قول أبي عبيد. وقال ابن الأعرابي: معناه:\n_________\n(١) انظر: \"كشف الخفاء\" (٨٩٩).\n(٢) في الأصل: (زبد).\n(٣) \"المحكم\" ١٠/ ٧٦.","vol":"30","page":15},{"text":"لا آتيه الدهر كله، ولقيته أول ذات يدي، أي: أول شيء. وحكى اللحياني: أول ذات يدي، فإني أحمد الله، وفي \"المغيث\": وفي الحديث: \"اجعل الفساق يدًا يدًا، ورجلًا رجلًا\" أي: فرق بينهما في الهجرة (١). واتبعت (الغنم) (٢) باليدين، أي: بيمينين مختلفين، بعضها بيمين، وبعضها بيمين آخر، ويد الثوب: ما فضل منه إذا تغطيت به والتحفت.\nوعند القزاز: وأعطاه عن ظهر يد، أي ابتداءً لا عن بيع، ولا عن مكافأة، ويد الشيء: أمامه، ويقال لمن أتى شيئًا: قد ألقى يده في كذا، وهذا عيش يدٍ، أي: واسع.\nوفي \"المغرب\": بايعته يدًا بيدٍ، أي: بالنقد. فهذِه معان شتى لها، واليد هنا: القدرة وإحاطته بجميع مخلوقاته، يقال: ما في قبضة الله، يريدون: في ملكه وقدرته.\nفصل:\nقد سلف معنى القبض أنه الجمع، وكذا الطي، وقد يكون معناها: إفناء الشيء وإذهابه بقوله تعالى: ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ﴾ [الزمر: ٦٧] يحتمل أن يكون المراد به: والأرض جميعًا ذاهبة فانية يوم القيامة، وقوله: ﴿وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ [الزمر: ٦٧]، ليس يريد به طيًّا بعلاج وانتصاب، وإنما المراد بذلك الذهاب والفناء. يقال: قد انطوى عنا ما كنا فيه، وجاءنا غيره، وانطوى عنا الدهر بمعنى الفناء والذهاب.\n_________\n(١) \"المجموع المغيث\" ٣/ ٥٢٧.\n(٢) من (ص ٢).","vol":"30","page":16},{"text":"فإن قلت: فقد جاء في الحديث: \"يقبض أصابعه ويبسطها\" (^١). وهذِه صفة الجارحة.\nفالجواب:\nأن هذا مذهب المجسمة من اليهود والحشوية، تعالى الله عن ذَلِكَ، وإنما المعنى حكايته الصحابي عن رسول الله - ﷺ -: يقبض أصابعه ويبسطها. وليس اليد في الصفات بمعنى الجارحة حَتَّى يتوهم بثبوتها ثبوت الأصابع، فدل على أنه - ﵇ - هو الذي يقبض أصابعه ويبسطها. وذكر الأصابع لم يوجد في شيء من الكتاب والسنة المقطوع بصحتها.\nفإن قلت: قد ورد ذكر الإصبع في غير ما حديث كحديث الصحيحين، أنه - ﵇ - أتاه رجل من أهل الكتاب فقال: يا أبا القاسم، أبلغك أن الله تعالى يحمل السماوات على إصبع، والأرضين على إصبع، والشجر على إصبع، والثرى على إصبع، والخلائق على إصبع؟ فضحك رسول الله - ﷺ - حَتَّى بدت نواجذه فنزل: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ [الزمر: ٦٧] (^٢).\nوحديث الصحيحين من طريق عبد الله بن عمرو أنه سمع رسول الله - ﷺ - يقول: \"إن قلوب بني آدم كلها بين إصبعين من أصابع الرحمن كقلب واحد، يصرفها حيث يشاء\" ثم قال - ﵇ -: \"اللهم مصرف القلوب صرف قلوبنا على طاعتك\" (^٣) ومثله كثير.\nفالجواب:\nأما إطلاق الجارحة هنا، فمحال تقدس الله عن ذَلِكَ، وهو هنا\n_________\n(^١) رواه ابن حبان ١٦/ ٣١٦ (٧٣٢٤).\n(^٢) سلف برقم (٤٨١١)، ورواه مسلم (٢٧٨٥).\n(^٣) قلت: بل هو من أفراد مسلم، رواه برقم (٢٦٥٤)!","vol":"30","page":17},{"text":"بمعنى القدرة على الشيء ويسر تقليبه، وهو كثير في كلامهم (^١).\n_________\n(^١) هذا الكلام مخالف لمذهب السلف -كما سبق بيان ذلك- حيث إن مذهبهم الإيمان بصفات الله، من غير تكييف ولا تشبيه ولا تعطيل ولا تأويل؛ ولكن يمرونها كما جاءت، يقول شيخ الإسلام ابن تيمية: فهل يجوز أن يملأ الكتاب والسنة من ذكر اليد، وأن الله تعالى خلق بيده، وأن يداه مبسوطتان، وأن الملك بيده، وفي الحديث ما لا يحصى، ثم إن رسول الله - ﷺ - وأولي الأمر لا يبينون للناس أن هذا الكلام لا يراد به حقيقته ولا ظاهره، حتى ينشأ جهم بن صفوان بعد انقراض عصر الصحابة فيبين للناس ما نزل إليهم على نبيهم، ويتبعه عليه بشر بن غياث، ومن سلك سبيلهم، وكيف يجوز أن يعلمنا نبينا - ﷺ - كل شيء، ثم يترك الكتاب المنزل عليه، وسنته الغراء مملوءة مما يزعم الخصم أن ظاهره تشبيه وتجسيم، وإن اعتقاد ظاهره ضلال، وهو لا يبين ذلك، ولا يوضحه.\nوقال في موضع آخر: وقد تواتر مجيء اليد في حديث النبي - ﷺ -، فالمفهوم من هذا الكلام أن لله تعالى يدين مختصتين به ذاتيتين له كما يليق بجلاله، وأنه سبحانه خلق آدم بيديه دون الملائكة وإبليس. \"مجموع الفتاوى\" ٦/ ٣٦٣.\nوقال -﵀-: فقوله ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ لا يجوز أن يراد به القدرة؛ لأن القدرة صفة واحدة، ولا يجوز أن يعبر بالاثنين عن الواحد.\nولا يجوز أن يراد به النعمة؛ لأن نعم الله لا تحصى، فلا يجوز أن يعبر عن النعم التي لا تحصى بصيغة التثنية، ولا يجوز أن يكون لما خلقت أنا؛ لا أنهم إذا أرادوا ذلك أضافوا الفعل إلى اليد، فتكون إضافته إلى اليد إضافة له إلى الفعل.\nأما إذا أضاف الفعل إلى الفاعل، وعدى الفعل إلى اليد بحرف الباء، كقوله: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ فإنه نص في أنه فعل الفعل بيديه، ولهذا لا يجوز لمن تكلم أو مشى أن يقال: فعلت هذا بيديك، ويقال: هذا فعلته يداك؛ لأن مجرد قوله: فعلت كافٍ في الإضافة إلى الفاعل، فلو لم يرد أنه فعله باليد حقيقة كان ذلك زيادة محضة من غير فائدة، لا تجد في كلام العرب ولا العجم فصيحًا يقول: فعلت هذا بيدي، أو فلان فعل هذا بيديه، إلا ويكون فعله بيديه حقيقة، ولا يجوز أن يكون لا يد له، أو أن يكون له يد والفعل وقع بغيرها، وبهذا الفرق المحقق تتبين مواضع المجاز ومواضع الحقيقة، ويتبين أن الآيات لا تقبل المجاز البتة من جهة نفس اللغة. \"مجموع الفتاوى\" ٦/ ٣٦٥ - ٣٦٦.","vol":"30","page":18},{"text":"فلما كانت السماوات والأرض أعظم الموجودات قدرًا، وأكثرها خلقًا، كان إمساكها بالنسبة إلى الله كالشيء الحقير الذي نجعله نحن بين أصابعنا، ونتصرف فيه كيف شئنا، فتكون الإشارة بقوله: \"ثم يقبض أصابعه، ويبسطها، ثم يهزهن\" كما في بعض ألفاظ مسلم (١).\nأي: هذِه في قدرته كالحبة (مثلًا) (٢) في كف أحدنا التي لا يبالي بإمساكها، ولا بهزها، ولا بحركتها، والقبض والبسط عليها، ولا يجد في ذَلِكَ صعوبة ولا مشقة، وقد تكون الإصبع في كلام العرب بمعنى: النعمة، وهو المراد بقوله: \"إن قلوب بني آدم بين إصبعين من أصابع الرحمن\" أي: بين نعمتين من نعمه، يقال: لفلان عليَّ إصبع. أي: أثر حسن إذا أنعم عليه نعمة حسنة، وللراعي على ماشيته إصبع: أي أثر حسن، وفيه عدة أشعار.\nفصل:\nفإن قلت: كيف يجوز إطلاق الشمال على الله تعالى وذلك يقضي بالنقص؟\nفالجواب:\nأنه مما تفرد به عمر بن حمزة عن سالم (٣).\nوقد روى هذا الحديث نافع وابن مقسم عن ابن عمر فلم يذكر فيه الشمال (٤).\n_________\n(١) مسلم (٢٧٨٦).\n(٢) من (ص ٢).\n(٣) رواه مسلم (٢٧٨٨/ ٢٤).\n(٤) سيأتي برقم (٧٤١٢) من طريق نافع.\nورواه مسلم (٢٧٨٨/ ٢٥ - ٢٦) من طريق عبيد الله بن مقسم.","vol":"30","page":19},{"text":"ورواه أيضًا أبو هريرة وغيره عن رسول الله - ﷺ -، ولم يذكر واحد منهم الشمال.\nوقال البيهقي: روي ذكر الشمال في حديث آخر في غير هذِه القصة، إلا أنه ضعيف بمرة، وكيف يصح ذَلِكَ مع ما صح عنه أنه سمى كلتا يديه يمينًا (^١)، وكأن من قال ذَلِكَ أرسله من لفظه على ما وقع له إذ عادة العرب ذكرها في مقابلة اليمين (^٢).\nقال الخطابي: ليس فيما يضاف إلى الله تعالى من صفة اليد شمال؛ لأن الشمال محل النقص والضعف، وليس معنى اليد عندنا الجارحة، وإنما هي صفة جاء بها التوقيف، فنحن نطلقها على ما جاءت، وننتهي إلى حيث انتهى بها الكتاب والسنة المأثورة الصحيحة، وهو مذهب أهل السنة والجماعة، وقد تكون اليمين في كلام العرب بمعنى القدرة والملك، ومنه قوله تعالى: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ﴾ [النساء: ٣] يريد: الملك، وقال ﴿لَأَخَذْنَا مِنْهُ بِالْيَمِينِ﴾ [الحاقة: ٤٥] أي: بالقوة والقدرة، أي: أخذنا قوته وقدرته، كذا ذكره الفراء (^٣)، وأنشد فيه للشماخ وغيره، وقد تكون في كلامهم بمعنى التبجيل والتعظيم، تقول: فلان عندنا باليمين. أي: بالمحل الجليل، وأنشد عليه.\nوأما قوله: \"كلتا يديه يمين\" فإنه أراد بذلك التمام والكمال.\nفصل:\nإن قلت: أين يكون الناس عند طي الأرض؟ قلت: يكونون على\n_________\n(^١) رواه مسلم (١٨٢٧) من حديث عبد الله بن عمرو.\n(^٢) انتهى كلام البيهقي من كتابه \"الأسماء والصفات\" ٢/ ١٣٩ - ١٤٠.\n(^٣) \"معاني القرآن\" ٣/ ١٨٣.","vol":"30","page":20},{"text":"الصراط، كما رواه مسلم من حديث عائشة - ﵂ - (^١). وفي رواية ثوبان عنده أيضًا: هم في الظلمة دون الجسر (^٢). وهذا نص على أن الأرض والسماء تبدل وتزال، ويخلق الله أرضًا أخرى يكون عليها الناس بعد كونهم على الصراط، كما قال كثير من الناس: إن تبديل الأرض عبارة عن تغيير صفاتها، (وتسوية) (^٣) آكامها، ونسف جبالها، ومد أرضها.\nفصل:\nقد سلف حديث سهل عند البخاري: \"أرض بيضاء عفراء كقرصة نقي\".\nوروى البيهقي من حديث أبي إسحاق، عن جرير بن أيوب، عن عمرو بن ميمون، سمعت ابن مسعود - ﵁ - رفعه في قوله تعالى: ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ﴾ [إبراهيم: ٤٨] قال: \"أرض بيضاء كأنها فضة، لم يسفك عليها دم حرام، ولم يعمل فيها خطيئة\" (^٤).\n_________\n(^١) مسلم (٢٧٩١).\n(^٢) مسلم (٣١٥).\n(^٣) بياض في الأصل والمثبت من (ص ٢).\n(^٤) رواه البيهقي في \"البعث والنشور\" كما في \"الدر المنثور\" ٤/ ١٦٧، ولم أقف عليه في المطبوع من \"البعث والنشور\"، ورواه في \"الشعب\" موقوفًا كما في \"فتح الباري\" ١١/ ٣٧٦، لكن رواه ابن أبي عاصم في \"الأوائل\" ص ٦٢ (١٧٦) من طريق جرير، عن عمرو بن ميمون به، ورواه أبو الشيخ في \"العظمة\" ٣/ ١٠٩٩ (٥٩٨) من طريق أبي إسحاق، عن عمرو بن ميمون به، ورواه ابن مبارك في \"الزهد\" ص ١١٥ (٣٨٩) من طريق شعبة، عن عمرو بن ميمون به، ورواه عبد الرزاق في \"تفسيره\" ١/ ٢٩٨ (١٤٢٤) من طريق الثوري، عن أبي إسحاق، عن عمرو بن ميمون به.","vol":"30","page":21},{"text":"قال البيهقي: كذا رواه جرير بن أيوب، وليس بالقوي، وخالفه أصحاب أبي إسحاق، فرواه إسرائيل عنه موقوفًا على عبد الله، ورواه شعبة، عن أبي إسحاق، عن عمرو بن ميمون -قال مرة عن عبد الله- ولم يجاوز به عمرو بن ميمون، كذا رواه الثوري، عن أبي إسحاق، عن عمرو. ومن حديث ابن مسعود وابن عباس قالا: \"تبدل الأرض أرضًا بيضاء كالفضة، لم يسفك عليها دم حرام، ولم يعمل عليها خطيئة قط\" (^١).\nوعن ابن مسعود أيضًا: \"تبدل الأرض نارًا، والجنة من ورائها ترى أكوابها وكواعبها\" (^٢)، وقال أبو الجلد جيلان بن فروة: إني لأجد فيما أقرأ من كتب الله أن الأرض تشتعل نارًا يوم القيامة. وقال علي: تبدل الأرض فضة، والسماء ذهبًا (^٣). وقال أبو جعفر محمد بن علي بن حسين: تبدل خبزة يأكل منها الخلق يوم القيامة، ثم قرأ: ﴿وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ﴾ [الأنبياء: ٨] (^٤)، وقال سعيد بن جبير، ومحمد بن كعب: تبدل خبزة بيضاء فيأكل المؤمن من تحت قدميه (^٥).\nوروى البيهقي، عن عكرمة قال: تبدل بيضاء مثل الخبزة يأكل منها الإسلام حَتَّى يفرغوا من الحساب (^٦).\n_________\n(^١) \"زاد المسير\" ٤/ ٣٧٦.\n(^٢) \"الطبري\" ٧/ ٤٧٠.\n(^٣) \"النكت والعيون\" ٣/ ١٤٤.\n(^٤) \"القرطبي\" ٩/ ٣٨٤.\n(^٥) \"الطبري\" ٧/ ٤٨١.\n(^٦) رواه البيهقي في \"البعث\" كما في \"الدر المنثور\" ٤/ ١٦٩، ولم أقف عليه في المطبوع من \"البعث والنشور\".","vol":"30","page":22},{"text":"وروى ابن المبارك من حديث شهر بن حوشب قال: حَدَّثَني ابن عباس - ﵄ - قال: إذا كان يوم القيامة مدت الأرض مد الأديم، وزيد في سعتها كذا وكذا، وجمع الخلائق في صعيد واحد، ثم ذكر قبض السماوات على أهلها (^١).\nوفي رواية ابن السائب عن أبي صالح عنه، وسئل عن هذِه الآية فقال: يزاد فيها وينقص منها، وتذهب آكامها وجبالها وأوديتها وشجرها وما فيها، وتمد مد الأديم العكاظي، أرض بيضاء مثل البيضة، لم يسفك عليها دم حرام، ولم يعمل عليها خطيئة، والسماوات يذهب شمسها، وقمرها، ونجومها (^٢). وقد يقال: السماوات مستأنفة لا يبدل منها شيء، (ويقال: تبدل) (^٣) فتذهب، وتجعل سماء أخرى غيرها.\nقال القرطبي: وهذا مروي في \"الصحيح\" (^٤).\nوإليه ذهب ابن برجان في كتاب \"الإرشاد\" له، وأن المؤمن يطعم يومئذٍ من بين رجليه، ويشرب من الحوض، وهذِه أقوال الصحابة والتابعين دالة على ما ذكرنا، وروى أبو هريرة - ﵁ -: أن رسول الله - ﷺ - قال: \"تبدل الأرض غير الأرض: فيبسطها ويمدها مدَّ الأديم\" (^٥)، ذكره الثعلبي في \"تفسيره\".\n_________\n(^١) \"الزهد\" (٣٥٣).\n(^٢) رواه البيهقي في \"البعث والنشور\" كما في \"الدر المنثور\" ٤/ ١٦٨، ولم أقف عليه في المطبوع من \"البعث والنشور\".\n(^٣) من (ص ٢).\n(^٤) \"القرطبي\" ٩/ ٣٨٣.\n(^٥) جزء من حديث الصور رواه الطبراني في \"الأحاديث الطوال\" ص ٩٦ (٣٦).","vol":"30","page":23},{"text":"وروي عن علي بن حسين أنه قال: إذا كان يوم القيامة مد الله الأرض مد الأديم حَتَّى لا يكون لأحد من البشر إلا موضع قدميه، ذكره الماوردي في \"تفسيره\" (^١).\nوالصواب ما أسلفناه؛ فإن قلت: (بدل) في كلام العرب معناه: تغيير الشيء، ومنه: ﴿بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا﴾ [النساء: ٥٦]، و﴿فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ﴾ [البقرة: ٥٩]، ولا يقتضي هذا إزالة العين، وإنما معناه: تغيير الصفة، ولو كان المعنى الإزالة لقال: تبدل بالتخفيف من: أبدلت الشيء: إذا أزالت عينه وشخصه، قيل: قد قرئ قوله تعالى: ﴿أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا﴾ [القلم: ٣٢]، بالوجهين بمعنى واحد، وقال: ﴿وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا﴾ [النور: ٥٥]، وقال: ﴿فَأُولَئِكَ يُبَدِّلُ اللهُ سَيِّئَاتِهِمْ حَسَنَاتٍ﴾ [الفرقان: ٧٠]، كذا ذكره في \"الصحاح\" (^٢)، وبدله الله من الخوف (أمنًا) (^٣)، وتبديل الشيء أيضًا: تغييره، فقد دل القرآن وكلام العرب أن بدل وأبدل بمعنى، وقد فسر الشارع أحد المعنيين فتعين.\nفصل:\nوأما تبديل السماء فقيل: تكوير شمسها وقمرها، وتناثر نجومها، قاله ابن عباس (^٤)، وقيل اختلاف أحوالها، فتارة كالمهل، وتارة كالدهان، حكاه ابن الأنباري (^٥).\n_________\n(^١) \"النكت والعيون\" ٦/ ٢٣٥. ورواه أبو نعيم في \"الحلية\" ٣/ ١٤٥.\n(^٢) \"الصحاح\" ٤/ ١٦٣٢.\n(^٣) من (ص ٢).\n(^٤) \"زاد المسير\" ٤/ ٣٧٦.\n(^٥) انظر: \"النكت والعيون\" ٣/ ١٤٤.","vol":"30","page":24},{"text":"وقال كعب: تصير السماء دخانًا، وتصير البحار نيرانًا، وقيل: تبديلها: أن تطوى كطي السجل للكتاب (^١)، ذكر ابن حيدرة شبيب في \"إفصاحه\" أنه لا تعارض بين هذِه الآثار، وأن الأرض والسماوات تبدل كرتين هذِه الأولى، وأنه سبحانه قبل نفخة الصعق يغير صفاتها، فتنتثر أولًا كواكبها، وتكسف شمسها وقمرها وتصير كالمهل، ثم يكشف عن رءوسهم، ثم تسير الجبال، ثم تموج الأرض، ثم تصير البحار نيرانًا، ثم تنشق الأرض من قطر إلى قطر؛ فتصير الهيئة غير الهيئة، والبنية غير البنية، ثم إذا نفخ في الصور نفخة الصعق طويت السماء، ودحيت الأرض، وبدلت السماء سماء أخرى، وهو قوله ﴿وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا﴾ [الزمر: ٦٩]، وبدلت الأرض وأعيدت كما كانت فيها القبور والبشر على ظهرها، وفي بطنها، وتبدل الأرض أيضًا تبديلًا (ثانيًا) (^٢)، وذلك إذا وقفوا في المحشر فتبدل لهم الأرض التي يقال لها: الساهرة، يحاسبون عليها، وهي أرض عفراء، وهي البيضاء من فضة، لم يسفك عليها دم حرام قط، ولا جرى عليها ظلم قط، وحينئذٍ يقوم الناس على الصراط، وهو لا يسع (جميع) (^٣) الخلق، وإن كان قد روي أن مسافته ألف سنة صعودًا، وألف سنة هبوطًا، وألف سنة استواء، ولكن الخلق أكثر من ذَلِكَ، فيقوم من فصل على الصراط على متن جهنم، وهي كإهالة، وهي الأرض التي قال عبد الله: إنها أرض من نار يعرق فيها البشر، فإذا حوسب الناس عليها -أعني: الأرض المسماة بالساهرة- وجاوزوا الصراط، وجعل\n_________\n(^١) المصدر السابق.\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).","vol":"30","page":25},{"text":"أهل الجنان من وراء الصراط، وأهل النيران في النار، وقام الناس على حياض الأنبياء يشربون، وبدلت الأرض كقرصة نقي؛ فأكلوا من تحت أرجلهم، وعند دخولهم الجنة كانت خبزة واحدة يأكل منها جميع (الخلق) (^١) ممن دخل الجنة وإدامهم زيادة كبد (ثور الجنة، وزيادة كبد) (^٢) النون (^٣).\nوفي حديث ثوبان مرفوعًا الثابت في مسلم: \"تحفتهم يوم يدخلون الجنة زيادة كبد النون\". قال: ما غذاؤهم على إثرها؟ قال: \"ينحر لهم ثور الجنة الذي كان يأكل من أطرافها\" قال: فما شرابهم على إثرها؟ قال: \"من عين فيها تسمى سلسبيلا\" (^٤). وهذا أبين من حديث أبي هريرة (الذي أخرجه البخاري في الباب؛ لأن هذا مرفوع، وذلك آخره من قول اليهودي) (^٥)، وهو داخل في المسند لإقراره - ﵇ - إياه على ذَلِكَ.\n_________\n(^١) (ص ٢): الخلائق.\n(^٢) من (ص ٢).\n(^٣) انتهى من \"التذكرة\" للقرطبي ص ٢١٦ - ٢١٨.\n(^٤) مسلم (٣١٥).\n(^٥) زيادة من (ص ٢).","vol":"30","page":26},{"text":"<span data-type='title' id=toc-3923>٤٥ - باب كَيْفَ الحَشْرُ</span>؟\n٦٥٢٢ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنِ ابن طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يُحْشَرُ النَّاسُ على ثَلَاثِ طَرَائِقَ. رَاغِبِينَ رَاهِبِينَ، وَاثْنَانِ عَلَى بَعِيرٍ وَثَلَاثَةٌ عَلَى بَعِيرٍ وَأَرْبَعَةٌ عَلَى بَعِيرٍ، وَعَشَرَةٌ عَلَى بَعِيرٍ، وَيَحْشُرُ بَقِيَّتَهُمُ النَّارُ تَقِيلُ مَعَهُمْ حَيْثُ قَالُوا وَتَبِيتُ مَعَهُمْ حَيْثُ بَاتُوا وَتُصْبِحُ مَعَهُمْ حَيْثُ أَصْبَحُوا وَتُمْسِي مَعَهُمْ حَيْثُ أَمْسَوْا\". [مسلم: ٢٨٦١ - فتح: ١١/ ٣٧٧].\n\n٦٥٢٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ محَمَّدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ البَغْدَادِيُّ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسُ بْن مَالِكٍ - ﵁ - أَنَّ رَجُلًا قَالَ: يَا نَبِيَّ اللهِ، كَيْفَ يُحْشَرُ الكَافِر على وَجْهِهِ؟ قَالَ: \"أَلَيْسَ الذِي أَمْشَاهُ عَلَى الرِّجلَيْنِ فِي الدُّنيَا قَادِرًا عَلَى أَنْ يُمْشِيَهُ عَلَى وَجْهِهِ يَوْمَ القِيَامَةِ؟ \". قَالَ قَتَادَةُ: بَلَى وَعِزَّةِ رَبِّنَا. [انظر: ٤٧٦٠ - مسلم: ٢٨٠٦ - فتح: ١١/ ٣٧٧].\n\n٦٥٢٤ - حَدَّثَنَا عَليٌّ، حَدَّثَنَا سُفْيَانُ قَالَ عَمْروٌ، سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، سَمِعْتُ ابن عَبَّاسٍ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ \"إِنَّكُمْ مُلَاقُو اللهِ حُفَاةً عُرَاةً مُشَاةً غُرْلًا\". قَالَ سُفْيَانُ: هذا مِمَّا نَعُدُّ أَنَّ ابن عَبَّاسٍ سَمِعَهُ مِن النَّبِيِّ - ﷺ -. [انظر: ٣٣٤٩ - مسلم: ٢٨٦٠ - فتح: ١١/ ٣٧٧].\n\n٦٥٢٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يخطب عَلَى الِمنْبَرِ يَقُولُ: \"إِنَّكُمْ مُلَاقُو اللهِ حفَاةً عُرَاةً غُرْلًا\". [انظر: ٣٣٤٩ - مسلم: ٢٨٦٠ - فتح: ١١/ ٣٧٧].\n\n٦٥٢٦ - حَدّثَنِي محَمَّد بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَر، حَدَّثَنَا شعْبَة، عَنِ الُمغِيرَةِ بْنِ النُّعمَانِ، عَنْ سَعِيدِ بْنِ جبَيرٍ، عَنِ ابن عَبَّاس قَالَ: قَامَ فِينَا النبيُّ - ﷺ - يخطب فَقَالَ: \"إِنَّكُمْ مَحْشُورونَ حُفَاةً عُراةً ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ﴾ [الأنبياء: ١٠٤] الآية. وَإِنَّ أَوَّلَ الخلائق يُكْسَى يَوْمَ القِيَامَةِ إِبرَاهِيمُ، وَإِنَّهُ سَيُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي، فَيؤخَذُ بِهِمْ ذَاتَ الشِّمَالِ، فَأقولُ يَا رَبِّ أصحابي فَيَقُولُ: إِنَّكَ لَا تَدْرِي","vol":"30","page":27},{"text":"مَا أَحْدَثُوا بَعْدَكَ. فَأقولُ كَمَا قَالَ العَبْدُ الصَّالِحُ: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ﴾ إِلَى قَوْلِهِ: ﴿الْحَكِيمُ﴾ [المائدة: ١١٧ - ١١٨]. قَالَ: فَيُقَالُ إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ\". [انظر:٣٣٤٩ - مسلم: ٢٨٦٠ - فتح: ١١/ ٣٧٧].\n\n٦٥٢٧ - حَدَّثَنَا قَيْسُ بْن حَفْصٍ، حَدَّثَنَا خَالِدُ بْن الَحارِثِ، حَدَّثنَا حَاتِمُ بْنُ أَبِي صغِيرَةَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ قَالَ: حَدَّثَنِي القَاسِم بْنُ محَمَّدِ بْنِ أَبِي بَكْرٍ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا\" قَالَتْ عَائِشَةُ: فَقُلْتُ: يَا رَسُولَ اللهِ، الرِّجَالُ وَالنِّسَاءُ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ. فَقَالَ: \"الأَمْرُ أَشَدُّ مِنْ أَنْ يُهِمَّهُمْ ذَاكِ\". [مسلم: ٢٨٥٩ - فتح: ١١/ ٣٧٧].\n\n٦٥٢٨ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - في قُبَّةٍ فَقَالَ: \"أَتَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الجَنَّةِ؟ \". قُلْنَا: نَعَمْ. قَالَ: \"تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الجَنَّةِ؟ \". قُلْنَا: نَعَمْ. قَالَ: \"أَتَرْضَوْنَ أَنْ تَكُونُوا شَطْرَ أَهْلِ الجَنَّةِ\". قُلْنَا نَعَمْ. قَالَ: \"وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنِّي لأَرْجُو أَنْ تَكُونُوا نِصفَ أَهْلِ الجَنَّةِ، وَذَلِكَ أَنَّ الجَنَّةَ لَا يَدْخُلُهَا إِلَّا نَفْسٌ مُسْلِمَةٌ، وَمَا أَنْتُمْ في أَهْلِ الشِّرْكِ إِلَّا كالشَّعَرَةِ البَيْضَاءِ في جِلْدِ الثَّوْرِ الأَسْوَدِ، أَوْ كالشَّعَرَةِ السَّوْدَاءِ في جِلْدِ الثَّوْرِ الأَحْمَرِ\". [٦٦٤٢ - مسلم: ٢٢١ - فتح: ١١/ ٣٧٨].\n\n٦٥٢٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي أَخِي عَنْ سُلَيْمَانَ، عَنْ ثَوْرٍ، عَنْ أَبِي الغَيْثِ، عَنْ أبي هُرَيْرَةَ، أَنَّ النَّبِيَ - ﷺ - قَالَ: \"أَوَّلُ مَنْ يُدْعَى يَوْمَ القِيَامَةِ آدَمُ، فَتَرَاءَى ذُرِّيَّتُهُ فَيُقَالُ: هذا أَبُوكُم آدَمُ. فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ. فَيَقُولُ: أَخْرِج بَعْثَ جَهَنَّمَ مِنْ ذُرِّيَّتِكَ. فَيَقُولُ: يَا رَبِّ كَمْ أُخْرِجُ؟ فَيَقُولُ: أَخْرِجْ مِنْ كُلِّ مِائَةٍ تِسْعَةً وَتِسْعِينَ\". فَقَالُوا: يَا رَسُولَ اللهِ، إِذَا أُخِذَ مِنَّا مِنْ كُلِّ مِائَةٍ تِسْعَةٌ وَتسْعونَ فَمَاذَا يَبْقَى مِنَّا؟ قَالَ: \"إِنَّ أُمَّتِي في الأُمَمِ كالشَّعَرَةِ البَيْضَاءِ في الثَّوْرِ الأَسْوَدِ\". [فتح: ١١/ ٣٧٨].","vol":"30","page":28},{"text":"ذكر فيه أحاديث: أحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ - قالَ: \"يُحْشَرُ النَّاسُ عَلَى ثَلَاثِ طَرَائِقَ. رَاغبِينَ رَاهِبِينَ، وَاثْنَانِ عَلَى بَعِيرٍ، وَثَلَاثَةٌ عَلَى بَعِيرٍ، وَأَرْبَعَةٌ عَلَى بَعِيرٍ، وَعَشَرَةٌ عَلَى بَعِيرٍ، وَيَحْشُرُ بَقِيَّتَهُمُ النَّارُ تَقِيلُ مَعَهُمْ حَيْثُ قَالُوا، وَتَبِيتُ مَعَهُمْ حَيْثُ بَاتُوا، وَتُصْبِحُ مَعَهُمْ حَيْثُ أَصْبَحُوا، وَتُمْسِي مَعَهُمْ حَيْثُ أَمْسَوْا\".\nثانيها: حديث قَتَادَةَ، عن أَنَسٍ - ﵁ - أَنَّ رَجُلًا قَالَ: يَا نَبِيَّ اللهِ، كَيْفَ يُحْشَرُ الكَافِرُ عَلَى وَجْهِهِ؟ قَالَ: \"أَليْسَ الذِي أَمْشَاهُ عَلَى رجْلَيْنِ في الدُّنْيَا قَادِرًا عَلَى أَن يُمْشِيَهُ عَلَى وَجْهِهِ يَوْمَ القِيَامَةِ؟ \". قَالَ قَتَادَةُ: بَلَى وَعِزَّةِ رَبَنَا.\nثالثها: حديث ابن عَبَّاسٍ - ﵄ - سَمِعْتُ النَّبِيَّ - ﷺ - يقُولُ: \"إِنَّكُمْ مُلَاقُو اللهِ حُفَاةً عُرَاةً مُشَاةً غُرْلًا\". قَالَ سُفْيَانُ: هذا مِمَّا نَعُدُّ أَنَّ ابن عَبَّاسٍ سَمِعَهُ مِنَ النَّبِي - ﷺ.\nثم ساقه بلفظ: سَمِعْتُ النبيَّ - ﷺ - يخْطُبُ عَلَى المِنْبَرِ يَقُولُ: \"إِنَّكُمْ مُلَاقُو اللهِ حُفَاةً عُرَاةً غُرْلًا\".\nثم ساقه عنه قَالَ: قَامَ فِينَا النَّبِيُّ - ﷺ - يَخْطُبُ فَقَالَ: \"إِنَّكُمْ مَحْشُورُونَ حُفَاةً عُرَاةً غرلا ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ﴾ الآية [الأنبياء: ١٠٤]. وَإِنَّ أَوَّلَ الخَلَائِقِ يُكْسَى يَوْمَ القِيَامَةِ إِبْرَاهِيمُ، وَإِنَّهُ سَيُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي، فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ، فأقول يَا رَبِّ أصحابي. فَيَقُولُ: إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ. فَأَقُولُ كَمَا قَالَ العَبْدُ الصَّالِحُ: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا﴾ إِلَى قَوْلِهِ: ﴿الْعَزِيزُ الْحَكِيمُ﴾ [المائدة: ١١٧ - ١١٨]. فَيُقَالُ إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ\".","vol":"30","page":29},{"text":"رابعها: حديث عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ: \"تحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا\" قَالَتْ عَائِشَةُ: فَقُلْتُ: يَا رَسُولَ اللهِ، الرِّجَالُ وَالنِّسَاءُ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ؟! قَالَ: \"الأَمْرُ أَشَدُّ مِن أَنْ يُهِمَّهُمْ ذَاكِ\".\nخامسها: حديث عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ قَالَ: كُنَّا مَعَ رسول الله - ﷺ - فِي قُبَّةٍ فَقَالَ: \"أَتَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الجَنَّةِ؟ \". قُلْنَا: نَعَمْ. قَالَ: \"أترْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الجَنَّةِ؟ \". قُلْنَا: نَعَمْ. قَالَ: \"أَتَرْضَونَ أَنْ تَكُونُوا شَطْرَ أَهْلِ الجَنَّةِ\". قُلْنَا نَعَمْ. قَالَ: \"وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنِّي لأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الجَنَّةِ، وَذَلِكَ أَنَّ الجَنَّةَ لَا يَدْخُلُهَا إِلَّا نَفْسٌ مُسلِمَةٌ، وَمَا أَنْتُمْ فِي أَهلِ الشِّرْكِ إِلَّا كَالشَّعَرَةِ البَيْضاءِ فِي جِلْدِ الثَّورِ الأَسْوَدِ، أَوْ كَالشَّعَرَةِ السَّوْدَاءِ فِي جِلْدِ الثَّوْرِ الأَحْمَرِ\". سادسها: حديث أَبِي هُرَيْرَةَ - ﷺ -، أَنَّ النَّبِيَّ - ﷺ - قالَ: \"أَوَّلُ مَنْ يُدْعى يَوْمَ القِيَامَةِ آدَمُ - ﵇ -، فتتراءى ذُرِّيَّتُهُ فَيُقَالُ: هذا أَبُوكُمْ آدَمُ. فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ. فَيَقُولُ: أَخْرِجْ بَعْثَ جَهَنَّمَ مِنْ ذُرَّيتِكَ. فَيَقُولُ: يَا رَبِّ كَمْ أُخْرِجُ؟ فَيَقُولُ: أَخْرِجْ مِنْ كُلِّ مِائَةٍ تِسْعَةً وتسْعِينَ\". فَقَالُوا: يَا رَسُولَ اللهِ، إِذَا أَخَذَ مِنَّا مِنْ كُلِّ مِائَةٍ تِسْعَةٌ وتسعين فَمَاذَا يَبْقَى مِنَّا؟ قَالَ: \"إِنَّ أُمَّتِي فِي الأُمَمِ كَالشَّعَرَةِ البَيْضَاءِ فِي الثَّوْرِ الأَسْوَدِ\".\n(الشرح) (^١):\nحديث ابن عباس - ﵄ - سلف في ذكر الأنبياء (^٢)، وكذا حديث عبد الله، وأبي هريرة (^٣).\n_________\n(^١) في (ص ٢): فصل.\n(^٢) برقم (٣٣٤٩).\n(^٣) حديث عبد الله هو ابن مسعود سيأتي برقم (٦٦٤٢).\nوفي الباب حديثين لأبي هريرة لم يذكرهما البخاري إلا في هذا الباب.","vol":"30","page":30},{"text":"وحديث أنس سلف في تفسير الفرقان (^١).\nقال الخطابي: والمذكور هنا في الحشر إنما يكون قبل قيام الساعة، يحشر الناس أحياء إلى الشام، وأما الحشر الذي بعد البعث من القبور فعلى خلاف هذِه الصورة، من ركوب الإبلِ، والمعاقبة عليها، إنما هو على ما ورد في الخبر: \"يبعثون حفاة غرلًا\" قال: وقيل: إن هذا في البعث دون الحشر، فليس بين الحديثين تضاد، قال: وقوله: (\"عشرة على بعير\") يعني أنهم يعتقبون البعير الواحد يركب بعضهم، ويمشي (الباقون) (^٢) عقبًا بينهم (^٣).\nوقال الداودي: يحملون على قدر أعمالهم، والاثنان على البعير أفضل من الثلاثة، والثلاثة أفضل من أكثر منهم.\nوقوله: (\"تقيل معهم حيث قالوا\") إلى آخره يدل أنهم يقيمون كذلك أيامًا.\nوقال قتادة في تفسير قوله: ﴿لِأَوَّلِ الْحَشْرِ﴾ [الحشر: ٢] هي نار تحشر الناس من المشرق إلى المغرب تبيت معهم حيث باتوا، وترحل فيرحلون، وتأكل من تخلف (^٤).\nوقوله: (\"أليس الذي أمشاه\") إلى آخره، ظاهره: أنه يمشي على وجهه حقيقة، وقيل: هو مثل الكافر والمؤمن أن هذا ضال وهذا مهتد، وهذا قول مجاهد في تفسير قوله تعالى: ﴿أَفَمَنْ يَمْشِي مُكِبًّا عَلَى وَجْهِهِ﴾ (^٥) [الملك: ٢٢].\n_________\n(^١) سلف برقم (٤٧٦٠).\n(^٢) في (ص ٢): بعضهم.\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٦٩ - ٢٢٧٠.\n(^٤) \"الطبري\" ١٢/ ٢٨.\n(^٥) انظر: \"تفسير مجاهد\" ٢/ ٦٨٦.","vol":"30","page":31},{"text":"وقال قتادة في تفسير (الآية) (^١) بل هو حقيقة (^٢)، وظاهر الحديث هنا حجة له.\nوقوله: (\"غرلًا\") أي: غلفًا غير مختونين، غلام أغرل، أي: أقلف، والغرلة: القلفة.\nوقوله: (\"يُهمهم\") هو بضم أوله، يقال: أهمني الأمر: أحزنني، وأقلقني، وهمني المرض: أذابني، وهممت بالشيء: إذا أردته. قال ابن التين: رويناه بالضم على أنه رباعي من: أهمني الأمر، أي: أقلقني، وفي بعض الروايات بفتحها لعله من: همني المرض إذا أذابني، والأول أبين، قال تعالى: ﴿وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ﴾ [آل عمران: ١٥٤].\nفصل:\nوقوله: (\"إن أول الخلائق يكسى إبراهيم - ﵇ -\") فيه: فضل له بذلك، ويؤتى محمد الشفاعة، ولم يؤتها أحد غيره.\nوقوله: (\"فيؤخذ بهم ذات الشمال\") إلى آخره هو تحذير لأصحابه أن لا يحدثوا بعده حدثًا، ولعلهم المنافقون، ويحتمل أن يسموا له فلا يسميهم تحذيرًا لغيرهم، ويحتمل أن لا يسموا له.\n(\"والعبد الصالح\") عيسى - صلوات الله وسلامه عليه -.\n(\"والردة\"): الكفر بعد الإيمان، وارتد بعده قوم من العرب، وقتل من قتل على ردته، وأحرق الصديق بعضهم بالنار، ولعل بعض من راجع الإيمان لم يخلص إيمانه.\n_________\n(^١) في (ص ٢): قوله: ﴿لِأَوَّلِ الْحَشْرِ﴾.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ١٧١ - ١٧٢ (٣٤٥١٣ - ٣٤٥١٤).","vol":"30","page":32},{"text":"فصل:\nوقوله: (\"في قبة\") إنما كان ذلك يفعل في السفر.\nوقوله: (\"أترضون\") إلى آخره خرج مخرج الاستفهام، وأريد به البشرى، وبشر بالأقل بالأول، ثم بالأكثر ليعلم سرورهم.\nفصل:\nقوله: (\"كالشعرة البيضاء في جلد الثور الأسود\") وفي الحديث الآتي في الباب بعده، أو \"كالرقمة في ذراع الحمار\" (^١)، فالشعرة على التقليل والتكثير؛ لأنه لا يكون ثورًا ليس في جلده إلا مائة شعرة، والرقمة: يحتمل أن تكون على الحقيقة.\nوقوله: (\"أخرج بعث جهنم\") أي: جنسها وأهلها، يقال: كنت في بعث فلان. بفتح الباء، أي: في جنسه الذي بُعث.\nوقوله: (\"من كل مائة تسعة وتسعين\") قال الداودي: هذا المحفوظ الموجود على العيان؛ لكثرة الأمم، وقلة المسلمين، وقال أيضًا: \"من يأجوج، ومأجوج ألفًا إلا واحدًا، ومنكم واحد\" وهذا على التكثير؛ لأن سواهم من الكفار لا يدخلون الجنة، ومن لم يدخلها دخل النار.\nفصل:\nالحشر على أربعة أوجه: حشران في الدنيا، ومثلهما في الآخرة، فأما اللذان في الدنيا، فقوله تعالى: ﴿لِأَوَّلِ الْحَشْرِ﴾ [الحشر: ٢].\nقال الزهري: كانوا من سبط لم يصبهم الجلاء، وكان الله قد كتبه عليهم، فلولا ذَلِكَ لعذبهم في الدنيا (^٢)، وكان أول حشر حشروا في الدنيا إلى الشام كما سلف.\n_________\n(^١) برقم (٦٥٣٠).\n(^٢) رواه الطبري ١٢/ ٢٨ (٣٣٨١٦).","vol":"30","page":33},{"text":"قال ابن عباس: من شك في أن الحشر في الشام فليقرأ هذِه الآية، وذلك أنه - ﵇ - قال لهم: \"اخرجوا\" قالوا: إلى أين؟ قال: \"إلى أرض المحشر\" (^١) قال قتادة: هذا أول الحشر (^٢).\nالثاني: ما رواه البخاري من حديث أبي هريرة - ﵁ - في الباب، وقال قتادة: إنه نار تحشرهم كما سلف.\nقال عياض: هذا قبل قيام الساعة، وهو آخر أشراطها كما ذكره مسلم، وآخر ذَلِكَ نار تخرج من قعر عدن ترحل الناس. وفي رواية: تطرد الناس إلى محشرهم، وفي حديث آخر: \"لا تقوم الساعة حَتَّى تخرج نار من أرض الحجاز\" (^٣) ويدل أنها قبل يوم القيامة قوله: \"فتقيل معهم\" إلى آخره، وفي رواية لغير مسلم: \"إذا سمعتم بها فاخرجوا إلى الشام\" (^٤).\nوذكر الحليمي في \"منهاجه\": أن ذَلِكَ في الآخرة، فقال: يحتمل أن قوله - ﵇ -: \"يحشر الناس على ثلاث طرائق\" إشارة إلى الأبرار، (والمخلّطين) (^٥)، والكفار؛ فالأبرار هم الراغبون إلى الله فيما أعد لهم من ثوابه، والراغبون: هم الذين بين الخوف والرجاء. فأما الأبرار: فإنهم يأتون بالنجائب، وأما (المخلطون) (^٦): فهم الذين أريدوا في الحديث، وقيل إنهم يحملون على الأبعرة (^٧).\n_________\n(^١) \"تفسير البغوي\" ٨/ ٦٩.\n(^٢) المصدر السابق.\n(^٣) مسلم (٢٩٠٢).\n(^٤) \"إكمال المعلم\" ٨/ ٣٩١. والرواية هذِه رواها الترمذي (٣١٤٢).\n(^٥) في الأصل: (والمخلصين)، والمثبت من \"شعب الإيمان\".\n(^٦) في الأصل: (المخلصون)، والمثبت من \"شعب الإيمان\".\n(^٧) نقل كلام الحليمي هذا، البيهقي في \"شعب الإيمان\" ١/ ٣١٨.","vol":"30","page":34},{"text":"وأما الفجار: فهم المحشورون إلى النار، وذلك أن الله تعالى يبعث إليهم ملائكة؛ فيقيض لهم نارًا تسوقهم، ولم يرد في هذا الحديث إلا ذكر البعير، فإما أن يكون ذَلِكَ من إبل الجنة أو من الإبل التي تجيء وتحشر يوم القيامة، فهذا ما لم يأت بيانه، والأشبه أن لا يكون من نجائب الجنة؛ لأنه حملها الأبرار وكان مع ذَلِكَ من جملة المؤمنين فإنهم بين الخوف والرجاء؛ لأن من هؤلاء من يغفر الله ذنوبه؛ فيدخل الجنة، ومنهم من يعاقبه بالنار، ثم يخرجه (منها) (^١)، ويدخله الجنة، وإذا كان كذلك لم يبق أن يردوا موقف الحساب على نجائب الجنة، ثم ينزل عنها بعضهم إلى النار؛ لأن من أكرمه الله بالجنة مرة لم يهنه بعد ذَلِكَ بالنار.\nوفي لفظ: عن أبي هريرة - ﵁ - وذكر الحشر، \"أما إنهم يتقون بوجوههم كل حدب وشوك\" (^٢)، فهذا إن ثبت مرفوعًا (^٣)، فالركبان هم المتقون السابقون الذين يغفر الله ذنوبهم عند الحساب فلا يعذبهم، إلا أن المتقين يكونون على نجائب الجنة، والآخرون على دواب سوى دواب الجنة.\nوقال البيهقي: الراغبون يحتمل أن تكون إشارة إلى الأبرار. والراهبون: المخلطون الذين هم بين الخوف والرجاء، والذين تحشرهم النار هم الكفار، ويحتمل أن يكون هذا وقت الحشر إلى موقف الحساب (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) رواه الترمذي (٣١٤٢).\n(^٣) ضعفه الألباني في \"ضعيف الترغيب\" (٢٠٨٨).\n(^٤) انظر: \"شعب الإيمان\" ١/ ٣١٨.","vol":"30","page":35},{"text":"وأما ما ورد من حشرهم حفاة عراة غرلًا ففي وقت النشور من القبور، ويحتمل أن يكون هذا معنى قوله: \"راغبون وراهبون\" في وقت حشرِهم إلى الجنة بعد الفراغ من الحساب، والأول أولى.\nوالصنف الثاني: الذين يعذبهم الله بذنوبهم ثم يخرجهم من النار إلى الجنة، وهؤلاء يكونون مشاة على أقدامهم، وقد يحتمل على هذا أن يمشوا وقتًا ويركبون ثم يركبون أو يكونوا ركبانًا، فإذا قاربوا المحشر نزلوا فمشوا ليتفق الحديثان.\nوالصنف الثالث: المشاة على وجوههم، وهم الكفار، وقد يحتمل أن يكونوا ثلاثة أصناف: صنف مسلمون، وهم ركبان، وصنفان من الكفار، أحدهما: الأعلام، فهؤلاء يحشرون على وجوهم، والآخرون: الأتباع فهم يمشون على أقدامهم، وإلى هذا ذهب الغزالي في \"كشف علوم الآخرة\" فإنه لما ذكر: قيل: يا رسول الله كيف يحشر الناس؟ قال: \"اثنان على بعير، وخمسة على بعير، وعشرة على بعير\".\nقال: معناه -والله أعلم- أن قومًا يأتلفون في الإسلام برحمة الله يخلق لهم من أعمالهم بعيرًا يركبون عليه، وهذا من ضعف العمل لكونهم يشتركون فيه كقوم خرجوا من سفر بعيد، وليس مع أحد منهم ما يشتري مطية توصله فاشترك في ثمنها اثنان أو ثلاثة ابتاعوا مطية يتعقبون عليها في الطريق، ويبلغ بعير مع عشرة، فاعمل هداك الله عملًا يكون لك بعير خالص من الشركة، واعلم أن ذَلِكَ هو المتجر الرابح، والمضمون والله. كما قال تعالى: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا﴾ [مريم: ٨٥].\nوفي \"غريب الرواية\" أنه - ﵇ - قال يومًا لأصحابه: \"كان رجل من بني إسرائيل كثيرًا ما يفعل الخير حَتَّى إنه ليحشر فيكم\" قالوا: وما كان","vol":"30","page":36},{"text":"يصنع؟ قال: \"ورث من أبيه مالًا كثيرًا فاشترى بستانًا؛ فحبسه للملائكة، وقال: هذا بستاني عند الله، وفرق دنانير (عديدة) (^١) في الضعفاء، وقال: أشتري بهذا جارية من الله وعبدًا، وأعتق رقابًا كثيرة، وقال: هؤلاء خدمي عند الله، والتفت ذات يوم إلى رجل ضرير البصر فرآه تارة يمشي، وتارة يكبو فابتاع له مطية يسير عليها، وقال: هذِه مطيتي عند الله أركبها، وقال: والذي نفسي بيده لكأني أنظر إليها وقد جيء بها إليه مسرجة ملجمة فركبها ليسير بها إلى الموقف\".\nوكان ما ذكره عياض من أن ذَلِكَ في الدنيا أظهر لما في نفس الحديث من ذكر المساء، والمبيت، والقائلة، والصباح (^٢)، وليس ذَلِكَ في الآخرة، يوضحه حديث أبي هريرة - ﵁ - مرفوعًا عند الترمذي: \"يحشر الناس يوم القيامة ثلاثة أصناف: صنفًا مشاة، وصنفًا ركبانًا، وصنفًا على وجوههم\" قيل: يا رسول الله: كيف يمشون على وجوههم؟ قال: \"إن الذي أمشاهم على أقدامهم قادر على أن يمشيهم على وجوههم أما إنهم يتقون بوجوههم كل حدب وشوك\" (^٣)، وهذا يدل على أنه في الدنيا إذ ليس في الآخرة على ما سلف من أن المحشر على أرض كقرصة النقي، فليس فيها شوك ولا حدب.\nوروى النسائي من حديث أبي ذر مرفوعًا: \"الناس يحشرون ثلاثة أفواج: فوج راكبين طاعمين كاسين، وفوج تسحبهم الملائكة على وجوههم، وتحشر النار أفواجًا يمشون ويسعون، يلقي الله الآفة على\n_________\n(^١) في (ص ٢): كثيرة.\n(^٢) \"إكمال المعلم\" ٨/ ٣٩١.\n(^٣) الترمذي (٣١٤٢).\nوضعفه الألباني في \"ضعيف الترغيب\" (٢٠٨٨).","vol":"30","page":37},{"text":"الظهر فلا يبقى، حَتَّى إن الرجل لتكون له الحديقة يغطيها نبات القتب فلا يقدر عليها\" (^١). قال البيهقي: يحتمل أن يكون أراد بالفوج الثاني: المسلمين الذين خلطوا عملًا صالحًا، وآخر سيئًا، فيكونون مشاة، والأبرار ركبانًا (^٢).\nفصل:\nروى أبو زيد عمر بن شبة في كتابه \"أخبار المدينة\" عن أبي هريرة - ﵁ - قال: آخر من يحشر رجلان رجل من جهينة، وآخر من مزينة، فيقولان: أين الناس؟ فيأتيان المدينة فلا يريان إلا الثعالب، فينزل إليهما ملكان يسحبانهما على وجوههما حَتَّى يلحقاهما بالناس (^٣).\nفصل:\nروى البيهقي من حديث حماد بن سلمة، أنا أبو قزعة الباهلي، عن حكيم بن معاوية، عن أبيه، عن جده قال: قال رسول الله - ﷺ -: \"يحشرون ها هنا -وأومأ بيده نحو الشام- مشاة وركبانًا، وعلى وجوههم\".\nوفي كتاب أبي نعيم، عن عبد الله بن عمرو: \"ثم يبعث الله بعد قبض عيسى، وأرواح المؤمنين بتلك الريح الطيبة نارًا تخرج من نواحي الأرض يحشر الناس والدواب إلى الشام\" (^٤).\nوعن معاذ: \"يحشر الناس أثلاثًا: ثلثًا على ظهور الخيل، وثلثًا يحملون أولادهم على عواتقهم، وثلثًا على وجوههم مع القردة والخنازير إلى الشام، فيكون الذين يحشرون إلى الشام لا يعرفون حقًّا\n_________\n(^١) \"سنن النسائي\" ٤/ ١١٦ - ١١٧.\n(^٢) انظر: \"شعب الإيمان\" ١/ ٣١٨ - ٣١٩.\n(^٣) \"تاريخ المدينة\" ١/ ٢٧٩.\n(^٤) رواه نعيم بن حماد في \"الفتن\" ٢/ ٦٢٥.","vol":"30","page":38},{"text":"ولا فريضة، ولا يعملون بكتاب ولا سنة، يتهارجون هم والجن مائة سنة تهارج الحمر والكلاب، وأول ما يفجأ الناس بعد من أمر الساعة أن يبعث الله ليلًا ريحًا فتقبض كل دينار ودرهم، فتذهب به إلى بيت المقدس، ثم يشق الله بنيان بيت المقدس فينبذه في البحيرة (^١).\nوعن عكرمة قال: يحشر الناس نحو الشام، وأول من يحشر من هذِه الأمة النضير (^٢) وكله دال على أنه في الدنيا كما سلف، وأما في الآخرة فحالهم مختلف كما مر.\nفصل:\nوالصنف الآخر حشرهم إلى الموقف، قال تعالى: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا﴾ [مريم: ٨٥] أي: ركبانًا على النجب، وقيل: على الأعمال.\nوفي البيهقي من حديث عبد الرحمن بن إسحاق القرشي، عن النعمان بن سعيد، عن علي مرفوعًا في الآية: قال: \"أما إنهم يحشرون على أقدامهم، ولا يساقون سوقًا، ولكنهم يؤتون بنوق من نوق الجنة، لم ينظر الخلائق إلى مثلها، رحالها الذهب، وأزَّمتها الزبرجد؛ فيقعدون عليها حَتَّى يقرعوا باب الجنة\" وكذا ذكره ابن عباس فيما ذكره عنه أبو عَمرو عثمان بن أحمد الدقاق في \"أهواله\".\nفصل:\nروى الطبراني في أوسط معاجمه من حديث معاذ مرفوعًا: \"يدخل فقراء المسلمين الجنة قبل الأغنياء بأربعين عامًا، وإن صالح العبيد\n_________\n(^١) رواه نعيم بن حماد ٢/ ٦٢٥ - ٦٢٦.\n(^٢) رواه نعيم بن حماد ٢/ ٦٢٧.","vol":"30","page":39},{"text":"يدخلون الجنة قبل الآخرين بأربعين عامًا، وإن أهل المدائن يدخلون الجنة قبل أهل الرساتيق بأربعين عامًا لفضل المدائن بالجمعة والجماعات وحلق الذكر، وإذا كان بلاءً خصوا به دونهم\" (^١).\nفصل:\nوسمى المتقين وفدًا لأنهم يسبقون الناس إلى حيث يدعون إليه، فهم لا ينتظرون أحدًا لكنهم يجدون ويسرعون، والملائكة تتلقاهم بالبشارات، كما قال تعالى: ﴿وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ﴾ [الأنبياء: ١٠٣] فيزيدهم ذَلِكَ إسراعًا، وحق للمتقين أن يسبقوا لسبقهم في الدنيا إلى الطاعات.\nفصل:\n(قوله) (^٢) (﴿وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْدًا﴾) [مريم: ٨٦] أي: عطاشًا وقال: ﴿وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا﴾ [طه: ١٠٢]، وقال: ﴿وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا﴾ [الإسراء: ٩٧] وقال: ﴿الَّذِينَ يُحْشَرُونَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ أُولَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا﴾ [الفرقان: ٣٤] وهذا هو الحشر الرابع.\nفصل:\nوقد ورد آيات في الحشر ظاهرها التعارض، منها قوله ﴿وَيَوْمَ يَحْشُرُهُمْ كَأَنْ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ﴾ [يونس: ٤٥].\nوقال: ﴿وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا﴾ [الإسراء: ٩٧].\n_________\n(^١) \"المعجم الأوسط\" ٤/ ٢٥٠ - ٢٥١ (٤١١٢).\n(^٢) من (ص ٢).","vol":"30","page":40},{"text":"وفي (رواية) (^١) أخرى: ﴿يَا وَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا هَذَا﴾ [يس: ٥٢] وهذا كلام، وهو يضاد البكم، والتعارف تخاطب وهو مضاد للصمم والبكم معًا.\nوقال تعالى: ﴿فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ (٦)﴾ [الأعراف: ٦]، والسؤال لا يكون إلا بإسماع أو لناطق يتسع للجواب.\nوقال: ﴿وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا﴾ [طه: ١٠٢]، وقال: ﴿فَإِذَا هُمْ مِنَ الْأَجْدَاثِ إِلَى رَبِّهِمْ يَنْسِلُونَ﴾ [يس: ٥١]، وقال: ﴿يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُون﴾ [المعارج: ٤٣]، والنسلان، والإسراع يخالفان الحشر على الوجوه.\nوالجواب عن هذا أن يقال: الناس إذا جيئوا وبعثوا من قبورهم، فليست حالتهم واحدة ولا مقامهم ولا موقفهم واحد.\nوجملة ذَلِكَ أنها خمسة أحوال: حالة بعث من القبور، وحال سوق إلى موضع الحساب، وحال محاسبة، وحال سوق إلى دار الجزاء، وحال مقامهم في الدار الذي يستقرون فيها.\nفأما الأول: (فإن الكفار) (^٢) يكونون كاملي الحواس والجوارح؛ لقوله تعالى: ﴿يَتَعَارَفُونَ بَيْنَهُمْ﴾ [يونس: ٤٥]، وقوله: ﴿يَتَخَافَتُونَ بَيْنَهُمْ إِنْ لَبِثْتُمْ إِلَّا عَشْرًا﴾ [طه: ١٠٣]، وقوله: ﴿فَإِذَا هُمْ يَنْظُرُونَ﴾ [الصافات: ١٩] وقوله: ﴿كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ﴾ إلى قوله: ﴿يُرْجَعُونَ﴾ [المؤمنون: ١١٢ - ١١٥].\nوالثاني: وهم أيضًا في هذِه الحالة بحواس تامة، كقوله تعالى:\n_________\n(^١) كذا بالأصل، وينبغي أن يكون صوابه: (آية).\n(^٢) من (ص ٢).","vol":"30","page":41},{"text":"﴿احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ﴾ الآية [الصافات: ٢٢]، ومعنى: اهدوهم: دلوهم، ولا دلالة لأعمى أصم، ولا سؤال لأبكم، فيثبت بهذا أنهم يكونون بأبصار وأسماع وألسنة ناطقة.\nوالثالثة: ويكونون فيها أيضًا كاملي الحواس؛ ليسمعوا ما يقال لهم، ويقرءوا كتبهم الناطقة بأعمالهم، وتشهد عليهم جوارحهم بسيئاتهم ويسمعوها، وقد أخبر الله عنهم أنهم يقولون: ﴿مَالِ هَذَا الْكِتَابِ لَا يُغَادِرُ﴾ الآية [الكهف: ٤٩]، وأنهم يقولون لجلودهم: ﴿لِمَ شَهِدْتُمْ عَلَيْنَا﴾ [فصلت: ٢١]، وليشاهدوا أحوال القيامة، وما كانوا مكذبين به في الدنيا من شدتها، وتصرف الأحوال بالناس فيها.\nوالرابعة: وهو السوق إلى جهنم؛ فإنهم يسلبون فيها أسماعهم وأبصارهم وألسنتهم؛ لقوله ﴿وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ على وُجُوهِهِمْ عُمْيًا﴾ الآية [الإسراء: ٩٧]. ويحتمل أن يكون قوله تعالى: ﴿يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ﴾ [الرحمن: ٤١] إشارة إلى ما يشعرون به من سلب الأبصار والأسماع والمنطق.\nوالخامسة: دار الإقامة في النار، وينقسم إلى بدء ومآل فتقدرها، إذا قطعوا المسافة التي بين موقف الحساب وشفير جهنم عميًا وبكمًا وصمًا؛ إذلالًا لهم وتمييزًا عن غيرهم؛ فترد الحواس إليهم ليشهدوا النار، وما أعد لهم فيها من العذاب، ويعاينون ملائكة العذاب، وكل ما كانوا به مكذبين، فيستقرون في النار ناطقين مبصرين سامعين، ولهذا قال تعالى: ﴿وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ﴾ الآية [الشورى: ٤٥]. وقال: ﴿وَلَوْ تَرَى إِذْ وُقِفُوا عَلَى النَّارِ﴾ [الأنعام: ٢٧]، وقال: ﴿كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا﴾ الآية [الأعراف: ٣٨]، وقال: ﴿كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ﴾ الآية [الملك: ٨]، وأخبر تعالى أنهم ينادون أهل الجنة","vol":"30","page":42},{"text":"فيقولون: ﴿أَنْ أَفِيضُوا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللهُ﴾ [الأعراف: ٥٠] وإن أهل الجنة ينادونهم ﴿أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا﴾ [الأعراف: ٤٤]، وأنهم يقولون لخزنة جهنم: ﴿ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ﴾ [غافر: ٤٩]، فيقولون لهم: ﴿أَوَلَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ قَالُوا بَلَى قَالُوا فَادْعُوا وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ﴾ [غافر: ٥٠].\nوأما العقبى والمآل فإنهم إذا قالوا: ﴿رَبَّنَا أَخْرِجْنَا مِنْهَا﴾ الآية [المؤمنون: ١٠٧]، فقال: ﴿اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ﴾ [المؤمنون: ١٠٨] وكتب عليهم الخلود بالمثل الذي يضرب لهم، وهو أن يؤتى بكبش، ويسمى الموت، فيذبح على الصراط بين الجنة والنار، وينادى بالخلود (^١)، سلبوا في ذَلِكَ الموقف أسماعهم، وقد يجوز أن يسلبوا الأبصار، ولكن سلب السمع يقين؛ لأن الله تعالى يقول: ﴿لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ﴾ [الأنبياء: ١٠٠]، فإذا سلبوا الأسماع صاروا إلى الزفير والشهيق.\nقال الضحاك فيما رواه ابن معبد في \"الطاعة\": فعند قوله: ﴿اخْسَئُوا﴾ يصيرون صمًّا لا يسمعون، وبكمًا لا ينطقون، وعميًا لا يبصرون، ويحتمل أن تكون الحكمة في سلب الأسماع من قبل؛ أنهم سمعوا نداء الرب على ألسنة رسله فلم يجيبوه، بل جحدوه، وكذبوا به بعد قيام الحجة عليهم بصحته، فلما كانت حجة الله عليهم في الدنيا الأسماع، عاقبهم على كفرهم في الأخرى بسلبه، يوضحه أنهم كانوا يقولون لرسول الله: ﴿وَفِي آذَانِنَا وَقْرٌ﴾ [فصلت: ٥]، وقالوا: ﴿لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ﴾ [فصلت: ٢٦]، وأن قوم نوح كانوا\n_________\n(^١) رواه الحاكم في \"المستدرك\" ١/ ٨٣.","vol":"30","page":43},{"text":"يستغشون ثيابهم تسترًا منه لئلا يروه، ولا يسمعون كلامه، وقد أخبر الله عن الكفار في نبينا مثله، فقال: ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ﴾ [هود: ٥]، وإن سلب أبصارهم فلأنهم أبصروا العبر فلم يعتبروا، والنطق فلأنهم أوتوه فكفروا، وقد تقدم طرف من هذا في ذكر آدم - عليه أفضل الصلاة والسلام -.","vol":"30","page":44},{"text":"<span data-type='title' id=toc-3924>٤٦ - باب: ﴿إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ﴾ [الحج: ١]</span>\n﴿أَزِفَتِ الْآزِفَةُ﴾ [النجم: ٥٧] ﴿اقْتَرَبَتِ السَّاعَةُ﴾ [القمر: ١].\n\n٦٥٣٠ - حَدَّثَنِي يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ عَنْ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ، قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَقُولُ اللهُ يَا آدَمُ. فَيَقُولُ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ. قَالَ يَقُولُ: أَخْرِجْ بَعْثَ النَّارِ. قَالَ: وَمَا بَعْثُ النَّارِ؟ قَالَ: مِنْ كُلِّ أَلْفٍ تِسْعَمِائَةٍ وَتِسْعَةً وَتِسْعِينَ. فَذَاكَ حِينَ يَشِيبُ الصَّغِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، وَتَرَى النَّاسَ سَكْرَى وَمَا هُمْ بِسَكْرَى وَلَكِنَّ عَذَابَ اللهِ شَدِيدٌ\". فَاشْتَدَّ ذَلِكَ عَلَيْهِمْ فَقَالُوا: يَا رَسُولُ اللهِ أَيُّنَا الرَّجُلُ؟ قَالَ: \"أَبْشِرُوا، فَإِنَّ مِنْ يَأْجُوجَ وَمَأْجُوجَ أَلْفٌ وَمِنْكُمْ رَجُلٌ -ثُمَّ قَالَ- وَالَّذِي نَفْسِي فِي يَدِهِ، إِنِّي لأَطْمَعُ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ\". قَالَ فَحَمِدْنَا اللهَ وَكَبَّرْنَا، ثُمَّ قَالَ: «وَالَّذِي نَفْسِي فِي يَدِهِ إِنِّي لأَطْمَعُ أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّةِ، إِنَّ مَثَلَكُمْ فِي الأُمَمِ كَمَثَلِ الشَّعَرَةِ الْبَيْضَاءِ فِي جِلْدِ الثَّوْرِ الأَسْوَدِ أَوِ الرَّقْمَةِ فِي ذِرَاعِ الْحِمَارِ\". [انظر: ٣٣٤٨ - مسلم: ٢٢٢ - فتح: ١١/ ٣٨٨].\nثم ساق حديث أَبِي سَعِيد - ﵁ -، قَالَ: \"يَقُولُ اللهُ يَا آدَمُ\".\nالحديث بطوله، وقد سلف. قال علقمة: ﴿زَلْزَلَةَ السَّاعَةِ﴾: قبل القيامة، وحديث الباب: \"أَخْرِجْ بَعْثَ النَّارِ. فَذَلكَ حِينَ يَشِيبُ الصَّغِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا\".\nو﴿سُكَارَى﴾ أي: من العذاب والخوف، ﴿وَمَا هُمْ بِسُكَارَى﴾: من الشراب.\nوقوله: (\"فذلك حين يشيب الصغير\") إلى آخره. قال الداودي: هذا كقوله ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ﴾ [الزلزلة: ٧]،","vol":"30","page":45},{"text":"وما فوقها داخل في حكمها، وأوكد منها، وكذلك شيب الكبير، وتضع الحوامل فيصير السقط رجلًا، فولدان المسلمين يشفعون لآبائهم، والله أعلم بما يصنع ببني الكفار.\nقلت: المختار أنهم في الجنة، واحتج بهذِه الآية من يرى أن المفقود يسمى شيئًا، وهو معهود خلافًا للأشعرية، وانفصلوا بأن التقدير ﴿إِنَّ زَلْزَلَةَ السَّاعَةِ﴾ إذا حضرت أو وجدت شيء عظيم.\nوقوله: (\"شطر أهل الجنة\") أي: نصفها.\nوقوله: (\"أو كرقمة في ذراع حمار\") قال الجوهري: الرقمتان: هنتان في قوائم الشاة متقابلتان كالظفرين، ورقمتا الحمار والفرس اللتان بباطن أعضادهما (^١). وقال الداودي: الرقمة في ذراع الحمار: الشيء المستدير الذي لا شعر فيه، وسميت بذلك؛ لأنها كالرقم.\n_________\n(^١) \"الصحاح\" ٥/ ١٩٣٥.","vol":"30","page":46},{"text":"<span data-type='title' id=toc-3925>٤٧ - باب قَولِ اللهِ تَعَالَى: ﴿أَلَا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ (٤) لِيَوْمٍ عَظِيمٍ (٥) يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ [المطففين ٤: ٦]</span>\nوَقَالَ ابن عَبَّاسٍ - ﵄ -: ﴿وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ﴾ [البقرة: ١٦٦] قَالَ: الوُصُلَاتُ فِي الدُّنْيَا.\n\n٦٥٣١ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبَانَ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ) قَالَ: \"يَقُومُ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْهِ\" [انظر: ٤٩٣٨ - مسلم: ٢٨٦٢ - فتح: ١١/ ٣٩٢].\n\n٦٥٣٢ - حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي سُلَيْمَانُ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَعْرَقُ النَّاسُ يَوْمَ الْقِيَامَةِ حَتَّى يَذْهَبَ عَرَقُهُمْ فِي الأَرْضِ سَبْعِينَ ذِرَاعًا، وَيُلْجِمُهُمْ حَتَّى يَبْلُغَ آذَانَهُمْ\". [مسلم: ٢٨٦٣ - فتح: ١١/ ٣٩٢].\nذكر في حديث ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ قَالَ: \"يَقُومُ أَحَدُهُمْ في رَشْحِهِ إلى أَنْصَافِ أُذُنَيْهِ\".\nولمسلم: \"يغيب\" بدل \"يقوم\" (^١).\n(وقد سلف في تفسير سورة ﴿وَيْلٌ لِلْمُطَفِّفِينَ (١)﴾ [المطففين: ١] أيضًا بإسنادٍ آخر إلى ابن عمر) (^٢).\n_________\n(^١) مسلم (٢٨٦٢).\n(^٢) من (ص ٢).","vol":"30","page":47},{"text":"وحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺقَالَ: \"يَعْرَقُ النَّاسُ يَوْمَ القِيَامَةِ حَتَّى يَذْهَبَ عَرَقُهُمْ في الأَرْضِ سَبْعِينَ ذِرَاعًا، وَيُلْجِمُهُمْ حَتَّى يَبْلُغَ اَذَانَهُمْ\".\nالشرح:\nالوصلات: ضبطناه بضم الصاد، ويجوز إسكانها، وفتحها أيضًا، كما نبه عليه ابن التين، وقال الجوهري: جمع وصلة: وصل (^١)، ويعرق بفتح الراء في مستقبله، وكسرها في ماضيه، و\"يُلجمهم\" بضم الياء من ألجم، يلجم.\nوالرشح: العرق.\nولفظ البيهقي في حديث ابن عمر - ﵄ -: \"أن الشمس لتدنوا حَتَّى يبلغ العرق نصف الأذن\" (^٢).\nوله من حديث إبراهيم الهجري، عن أبي الأحوص، عن عبد الله مرفوعًا: \"إن الكافر ليلجم بعرقه يوم القيامة من طول ذَلِكَ اليوم حَتَّى يقول رب أرحني ولو إلى النار\" (^٣).\nومن حديث أبي خالد الدالاني، عن المنهال بن عمرو، عن عبد الله بن الحارث، عن أبي هريرة - ﵁ - قال: \"يحشر الناس حفاة، عراة، مشاة غرلًا، قيامًا أربعين سنة شاخصة أبصارهم إلى السماء- قال: فيلجمهم العرق من شدة الكرب\". الحديث.\nوكان كعب الأحبار يزعم: أنهم يقومون مقدار ثلاثمائة عام.\n_________\n(^١) \"الصحاح\" ٥/ ١٨٤٢.\n(^٢) رواه البيهقي في \"شعب الإيمان\" ٣/ ٢٦٩ (٣٥٠٩).\n(^٣) رواه الطبراني في \"الأوسط\" ٨/ ٣٦٣ (٨٨٨١).","vol":"30","page":48},{"text":"وروى مسلم من حديث المقداد - ﵁ - مرفوعًا: \"إذا كان يوم القيامة أدنيت الشمس من العباد حَتَّى تكون (منهم كمقدار) (^١) ميل أو ميلين\" قال سُليم: (لا) (^٢) (أدري) (^٣) (أراد أي الميلين) (^٤)، أمسافة الأرض؟ أم الميل الذي تكتحل به العين، قال: \" (فتصهرهم) (^٥) الشمس فيكونون في العرق بقدر أعمالهم، فمنهم من يأخذه إلى حقويه، ومنهم من يلجمه إلجامًا\" قال: فرأيت رسول الله - ﷺ - وهو يشير بيده إلى فيه (^٦).\nوروى البيهقي من حديث عقبة بن عامر مرفوعًا: \"تدنو الشمس من الأرض يوم القيامة فيعرق الناس، (فمن الناس) (^٧) من يبلغ عرقه عقبيه، ومنهم من يبلغ نصف ساقيه، ومنهم من يبلغ ركبتيه، ومنهم من يبلغ فخذه، ومنهم من يبلغ خاصرته، ومنهم من يبلغ منكبيه، ومنهم من يبلغ فاه -فأشار بيده فألجمها- ومنهم من يغطيه عرقه، وضرب بيده على رأسه هكذا\" (^٨).\nوعن ابن مسعود - ﵁ - أنه قال: الأرض يوم القيامة كلها نار، والجنة من ورائها ترى (كواكبها) (^٩)، وكواعبها؛ فيعرق الرجل حَتَّى يرشح عرقه في الأرض قدر قامته، ثم يرتفع حَتَّى يبلغ أنفه، وما مسه الحساب (^١٠).\n_________\n(^١) في (ص ٢): قيد.\n(^٢) ورد بهامش الأصل: لفظ مسلم: ما.\n(^٣) ورد بهامش الأصل: لفظ مسلم: ما يعني بالميل.\n(^٤) من (ص ٢).\n(^٥) ورد بهامش الأصل: هذا ليس لفظ مسلم.\n(^٦) مسلم (٢٨٦٤).\n(^٧) من (ص ٢).\n(^٨) رواه الحاكم في \"المستدرك\" ٤/ ٥٧.\n(^٩) ورد بالهامش: لعله أكوابها.\n(^١٠) رواه الطبراني ٩/ ١٥٤ (٨٧٧١) عن ابن مسعود موقوفًا. قال الهيثمي في \"المجمع\" ١٠/ ٣٣٦: رجاله رجال الصحيح.\nوقال المنذري في \"الترغيب والترهيب\" ٦/ ١٨١: إسناده جيد قوي.","vol":"30","page":49},{"text":"وعن عبد الله بن عمرو - ﵄ - قال: يشتد كرب ذَلِكَ اليوم حَتَّى يلجم الكافر العرق، قيل له: فأين المؤمنون؟ قال: على كراسي من ذهب، ويظل عليهم الغمام (^١). وعن أبي ظبيان قال أبو موسى: الشمس فوق رءوس الناس، وأعمالهم تظله.\nوروى ابن المبارك في \"رقائقه\" من حديث شهر، حَدَّثَني ابن عباس - ﵄ -: \" (إن الله) (^٢) يحشر الأمم من الإنس والجن عراة أذلاء، قد نزع الملك من ملوك أهل الأرض، ولزمهم الصغار بعد عتوهم، والذلة بعد تجبرهم على عباد الله في أرضه حَتَّى إذا وافوا الموقف أهل السماوات السبع، والأرضين السبع كسيت الشمس حر سبع سنين، ثم أدنيت من الخلائق قاب قوس أو قوسين\". الحديث بطوله (^٣).\nوفي \"كشف علوم الآخرة\" للغزالي: الخلق يتداخل إلى أن يبقى على القدم ألف يوم لشدة الزحام، ولخوض الناس في العرق في أنواع مختلفة، ومنهم من يصيبه يسير، كالقاعد في الحمام، ومنهم من يصيبه البلة كالعاطش إذا شرب الماء، وكيف لا يكون القلق والعرق وقد قربت الشمس من رءوسهم حَتَّى لو مد أحدهم يده لنالها مع تضاعف حرها إلى سبعين مرة.\nقال بعض السلف: لو طلعت الشمس على الأرض كهيئتها يوم القيامة لأحرقت الأرض، وذاب الصخر، ونشفت الأنهار فيقفون كذلك ألف عام، فإذا بالعرش يحمله ثمانية أملاك، فلا يزالون كذلك يموج بعضهم في بعض ألف عام، والجليل ﷻ لا يكلمهم كلمة واحدة، فحينئذٍ يذهب الناس إلى آدم فيسألونه الشفاعة في فصل القضاء.\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٧٣٧.\n(^٢) \"الزهد\" لابن المبارك ١/ ٤٦٧.\n(^٣) من (ص ٢).","vol":"30","page":50},{"text":"وروى ابن أبي شيبة، عن أبي معاوية، عن عاصم، عن أبي عثمان، عن سلمان الخير قال: تعطى الشمس يوم القيامة حر عشر سنين، ثم تُدنى من جماجم الناس حَتَّى تكون قاب قوسين قال: فيعرقون حَتَّى يرشح العرق في الأرض قامة، ثم ترتفع حَتَّى يغرغر الرجل. قال سلمان: حَتَّى يقول الرجل: غرغر (^١). وروى هناد بن السرى: حَدَّثَنَا قبيصة، عن سفيان، عن سليمان التيمي، عن أبي عثمان، عن سلمان بلفظ: ولا يجد حرها مؤمن ولا مؤمنة، وأما الكفار (تطحنهم طحنًا) (^٢) حَتَّى يسمع (لأجوافهم) (^٣) غق غق (^٤).\nوالمراد من هذا: لا (تضير) (^٥) مؤمنًا كامل الإيمان، أو من استظل، كما سلف من حديث المقداد. وروى ابن المبارك، عن مالك بن مغول، عن عبيد الله بن العيزار قال: يزاد في حر الشمس يومئذٍ تسعة وستون ضعفًا (^٦).\nوروى الوائلي من حديث عبد الله بن عمرو قال: تلا رسول الله - ﷺ - ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ [المطففين: ٦] ثم قال: \"كيف بكم إذا جمعكم الله كما يجمع النبل في الكنانة خمسين ألف سنة لا ينظر إليكم\" (^٧).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٧/ ١٣٩ (٣٤٦٦٩).\n(^٢) في (ص ٢): تطبخهم طبخًا.\n(^٣) في (ص ٢): لإحرافهم.\n(^٤) \"الزهد\" لهناد بن السري ١/ ٢٠٢.\n(^٥) فوق الكلمة: لعله يصيب.\n(^٦) \"الزهد والرقائق\" (٣٧٢).\n(^٧) رواه الحاكم في \"المستدرك\" ٤/ ٥٧٢. قال الحاكم: حديث صحيح الإسناد ولم يخرجاه. وصححه الألباني في \"الصحيحة\" (٢٨١٧).","vol":"30","page":51},{"text":"فصل:\nقال ابن العربي: كل أحد يقوم عرقه معه فيغرق فيه إلى أنصاف ساقيه، وإلى جانبيه كما سلف، قال: وهذا خلاف المعتاد في الدنيا؛ فإن الجماعة إذا وقفوا في الأرض (المستوية) (^١)، أخذهم الماء أخذًا واحدًا ولا يتفاوتون، وهذا من القدرة التي تخرق العادات. ومثَّله ابن برجان في \"إرشاده\" بالمؤمن في الدنيا يمشي بنور إيمانه في الناس، والكافر في ظلمات كفره، والمؤمن في وقاية الله وكفايته، والكافر والعاصي في خذلانه لهما وعدم العصمة، والمؤمن السُني يكدع في السُنَّة، ويروى ببرد اليقين، ويمشي في سبيل الهداية بحسن الاقتداء، والمبتدع عطشان إلى ما يرويه.\nفصل:\nقال الغزالي: واعلم أن كل عرق لا يخرجه التعب في سبيل الله من جهاد، وحج، وقيام، وصيام، وتردد في قضاء حاجة مسلم، وتحمل مشقة في أمر بمعروف، أو نهي عن منكر، فسيخرجه الحياء والخوف في صعيد القيامة، ويطول فيه كربه. ولو سلم ابن آدم من الجهل والغرور لعلم أن تعب العرق في حمل مصاعب الدنيا أهون أمرًا، وأقصر زمانًا من عرق الكرب، والانتظار في يوم القيامة.\nفصل:\nسلف حديث ابن عمر - ﵄ - أيضًا في التفسير، في تفسير: ﴿وَيْلٌ لِلْمُطَفِّفِينَ (١)﴾ (^٢) [المطففين: ١]، وتكلمنا عليه أيضًا هناك، وأعدناه لبعده.\n_________\n(^١) في (ص ٢): المعتدلة.\n(^٢) سلف برقم (٤٩٣٨).","vol":"30","page":52},{"text":"<span data-type='title' id=toc-3926>٤٨ - باب القِصَاصِ يَوْمَ القِيَامَةِ</span>\nوَهْيَ الحَاقَّةُ لأَنَّ فِيهَا الثَّوَابَ وَحَوَاقَّ الأُمُورِ، الحَقَّةُ وَالْحَاقَّةُ وَاحِدٌ، وَالْقَارِعَةُ، وَالْغَاشِيَةُ، وَالصَّاخَّةُ، وَالتَّغَابُنُ غَبْنُ أَهْلِ الجَنَّةِ أَهْلَ النَّارِ.\n\n٦٥٣٣ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ حَدَّثَنِي شَقِيقٌ، سَمِعْتُ عَبْدَ اللهِ - ﵁ - قَالَ النَّبِيُّ - ﷺ - \"أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ بِالدِّمَاءِ\". [٦٨٦٤ - مسلم: ١٦٧٨ - فتح: ١١/ ٣٩٥].\n\n٦٥٣٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ كَانَتْ عِنْدَهُ مَظْلَمَةٌ لأَخِيهِ فَلْيَتَحَلَّلْهُ مِنْهَا، فَإِنَّهُ لَيْسَ ثَمَّ دِينَارٌ وَلَا دِرْهَمٌ، مِنْ قَبْلِ أَنْ يُؤْخَذَ لأَخِيهِ مِنْ حَسَنَاتِهِ، فَإِنْ لَمْ يَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ أَخِيهِ، فَطُرِحَتْ عَلَيْهِ\". [انظر: ٢٤٤٩ - فتح: ١١/ ٣٩٥].\n\n٦٥٣٥ - حَدَّثَنِي الصَّلْتُ بْنُ مُحَمَّدٍ حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ: ﴿وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلّ﴾ [الأعراف: ٤٣] قَالَ حَدَّثَنَا سَعِيدٌ عَنْ قَتَادَةَ عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِيِّ أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ: \"يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيُقَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ، مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لأَحَدُهُمْ أَهْدَى بِمَنْزِلِهِ فِي الْجَنَّةِ مِنْهُ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا\". [انظر: ٢٤٤٠ - فتح: ١١/ ٣٩٥].\nالشرح:\nقال قتادة: أحقت لكل قوم أعمالهم (^١)، والتقدير: ذات الحاقة.\nوقال الفراء: سميت بذلك؛ لأن فيها حقائق الأمور.\n_________\n(^١) رواه الطبري ١٢/ ٢٠٥ (٣٤٧١٤).","vol":"30","page":53},{"text":"وقيل: لأنها تحق كل الكفار الذين حاقوا الأنبياء إنكارًا، يقال: حاققته فحققته، أي: خاصمته فخصمته، وسميت القيامة القارعة؛ لأنها تقرع القلوب، و﴿الْغَاشِيَة﴾ لأنها تغشاهم، أي: تجللهم (^١).\nوالصاخة في الأصل: الداهية، يقال: رجل أصخ، أي: أصم.\nوقال الحسن: ﴿الصَّاخَّةُ﴾: الآخرة، يصخ لها كل شيء أي: ينصب.\nوفي \"الصحاح\": الصاخة: الصيحة يقال: صخ الصوت الأذن يصخها صخًا، ومنه سميت القيامة (^٢).\nثم ساق حديث شَقِيقٍ: سَمِعْتُ عَبْدَ اللهِ - ﵁ -، قَالَ النَّبِيُّ - ﷺ -: \"أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ فِي الدِّمَاءِ\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ كَانَتْ عِنْدَهُ مَظْلِمَة لأَخِيهِ فَلْيَتَحَلَّلْهُ مِنْهَا، فَإِنَّهُ لَيْسَ ثَمَّ دِينَارٌ وَلَا دِرْهَمٌ، مِنْ قَبْلِ أَنْ يُؤْخَذَ (لأَخِيهِ) (^٣) مِنْ حَسَنَاتِهِ، فَإِنْ لَمْ يَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ أَخِيهِ فَطُرِحَتْ عَلَيْهِ\".\nوحديث أبي سَعِيدٍ الخُدْرِيَّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَخْلُصُ المُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الجَنَّةِ وَالنَّارِ، فيقتص لِبَعْضِهِمْ مِنْ بعْضٍ مَظَالِمُ كانَتْ بَيْنَهُمْ في الدُّنْيَا، حَتَّى إِذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ في دُخُولِ الجَنَّةِ، فَوَالَّذِي نفْسُ مُحَمَّدٍ بِيَدِهِ لأَحَدُهُمْ أَهْدى بِمَنْزِلِهِ في الجَنَّةِ مِنْهُ بِمَنْزِلِهِ كانَ فِي الدُّنْيَا\".\n_________\n(^١) \"معاني القرآن\" ٣/ ١٧٩ - ١٨٠.\n(^٢) \"الصحاح\" ١/ ٤٢٥.\n(^٣) من (ص ٢).","vol":"30","page":54},{"text":"الشرح:\nحديث عبد الله بن مسعود في حقوق العباد، وجاء في حديث آخر: \"أول ما يحاسب به العبد الصلاة\" (^١). وهو في حقوق الله، فإن وجدت كاملة نظر في غير ذَلِكَ فلا تضاد، ولما كانت الدماء من أكبر الذنوب بعد الكفر ذكرت.\nوفي النسائي: \"أول ما يحاسب به العبد الصلاة، وأول ما يقضى بين الناس في الدماء\" (^٢).\nوفي \"الموطأ\" عن يحيى بن سعيد قال: بلغني أن أول ما ينظر فيه من عمل المرء الصلاة (^٣).\nورواه الترمذي مرفوعًا من حديث أبي هريرة، وقال: حسن غريب (^٤).\nوقال الداودي: أول من يقضى بينهم علي، وحمزة، وعبيدة (بن الحارث) (^٥)، وعتبة وشيبة ابنا ربيعة، والوليد بن عتبة الذين تبارزوا يوم بدر، وفيهم نزل ﴿هَذَانِ خَصْمَانِ﴾ [الحج: ١٩].\nوقد سلف الحديث في ذَلِكَ في البخاري عن علي - ﵁ -: أنا أول من يجثو يوم القيامة بين يدي الرحمن للخصومة، يريد قصته في مبارزته هو والجماعة. قال أبو ذر: وفيهم نزلت: ﴿هَذَانِ خَصْمَانِ﴾ [الحج: ١٩] (^٦).\n_________\n(^١) رواه أبو داود (٨٦٤)، النسائي ١/ ٢٣٢.\n(^٢) \"سنن النسائي\" ٧/ ٨٣.\n(^٣) \"الموطأ\" ١/ ١٧٣.\n(^٤) الترمذي (٤١٣).\n(^٥) من (ص ٢).\n(^٦) سلف برقم (٣٩٦٥ - ٣٩٦٦) ومواضع أخر.","vol":"30","page":55},{"text":"فصل:\nوالمظلمة بفتح اللام، وهو القياس، وبه ضبطه ابن التين، والدمياطي ضبطه بكسرها. قال الجوهري: ظلمه، ظلمًا، ومظلمة، وأصله: وضع الشيء في غير موضعه، قال: والظلامة والظليمة والمظلمة: ما تطلبه عند الظالم، وهو اسم ما أخذ عن ظلمة (^١).\nوقوله: (\"فليتحلله منها\") قال الهروي: يقال تحللته، واستحللته: إذا سألته أن يجعلك في حل من قبله (^٢).\nوالدينار: أصله دنار، بدليل جمعه على دنانير، فإن الجمع يرد الشيء إلى أصله، والدرهم فارسي معرب، وكسر الهاء لغة، وربما قالوا: درهام، وجمع درهم: دراهم، ودرهام: دراهيم، وليس في كلام العرب يقال سواه، وسوى هيلع: وهو الأكول، وهجرع: وهو الطويل، وبلعم: وهو اسم رجل، ذكر عن الخليل، زاد غيره: ضفدع، والجماعة على كسر داله.\nوقوله: (\"من قبل أن يؤخذ لأخيه من حسناته\") يعني: المسلم، قال بعضهم: اقتص لبعض العباد من بعض عاد الأمر فيما بينهم، وبين الله، وهذا قد أسلفته.\nفصل:\nقوله: (\"يَخلُصُ\") هو بفتح أوله، وضم ثالثه، وهو اللام أي: يخلصوا.\n_________\n(^١) \"الصحاح\" ٥/ ١٩٧٧.\n(^٢) انظر: \"النهاية في غريب الحديث والأثر\" ١/ ٤٣١.","vol":"30","page":56},{"text":"ومنه: خلاصة السمن: ما خلص منه؛ لأنهم إذا طبخوا الزبد ليتخذوه سمنًا طرحوا فيه شيئًا من سويق وتمر وأبعار غزلان، كما ذكره ابن التين، فإذا جاد وخلص من الثقل ذَلِكَ السمن.\nوالقنطرة: الجسر، والتهذيب بالذال المعجمة: التنقية، يقال: رجل مهذب أي مطهر الأخلاق.\nوقوله: (\"بمنزله\") أي: أعرف بطريقه، وموضعه.\nفصل:\nقال البيهقي: ينبغي أن نعلم أن سيئات المؤمن على أصول أهل السنة والجماعة متناهية الجزاء، وحسناته غير متناهية الجزاء؛ لأن مع ثوابها الخلود في الجنة، فلا يأتي بما هو متناهٍ على ما ليس بمتناه، فعلى هذا وجه هذا الحديث عندي أنه يعطى خصماء المؤمن المسيء من أجر حسناته ما يوازي عقوبة سيئاته، فإن فنيت حسناته أي: أخذ حسناته الذي قابل عقوبة سيئاته أخذ من خطايا خصومه، فطرحت عليه، ثم طرح في النار إن لم يعف عنه، حَتَّى إذا انتهت عقوبة تلك الخطايا رد إلى الجنة بما كتب له من الخلود فيها بإيمانه، ولا يعطى خصماؤه ما زاد من أجر حسناته على ما قابل عقوبة سيئاته، لأن ذَلِكَ من فضل الله يخص به من وافى القيامة مؤمنًا (^١).\nفصل:\nعند مسلم: \"أتدرون من المفلس؟ \" قالوا: المفلس فينا من لا درهم له ولا متاع قال: \"المفلس من أمتي من يأتي يوم القيامة بصلاة، وصيام، وزكاة (ويأتي قد شتم هذا وقذف هذا، وأكل مال هذا، وسفك دم هذا،\n_________\n(^١) \"شعب الإيمان\" ١/ ٦٧.","vol":"30","page":57},{"text":"وضرب هذا) (^١) (فيعطى هذا) (^٢) من حسناته، وهذا من حسناته فإن فنيت حسناته قبل انقضاء ما عليه أخذ من خطاياهم، وطرحت عليه ثم طرح في النار\" (^٣). وفي لفظ: \"لتؤدن الحقوق إلى أهلها حَتَّى يقاد للشاة الجلحاء من الشاة القرناء\" (^٤). وفي ابن ماجه من حديث ثعلبة بن سوار: ثَنَا عمي محمد بن سوار، عن حسين المعلم، عن مطر الوراق، عن نافع، عن ابن عمر - ﵄ - يرفعه: \"من مات وعليه دينار أو درهم قضي من حسناته ليس ثم دينار ولا درهم من ترك دينارًا أو ضياعًا فعلى الله ورسوله\" (^٥).\nفصل:\nروى الحارث بن أبي أسامة في \"مسنده\" عن عبد الله بن أنيس - ﵁ -: سمعت رسول الله - ﷺ: يقول: \"يحشر الله العباد -أو قال: الناس. وأومأ بيده إلى الشام- عراة، غرلًا بُهْمًا\" قيل: ما بُهْمًا؟ قال: \"ليس معهم شيء، فيناديهم بصوت يسمعه من بعد ومن قرب: أنا الملك، أنا الديان، لا ينبغي لأحد من أهل الجنة أن يدخل الجنة وأحد من أهل النار يطلبه بمظلمة حَتَّى اللطمة، ولا ينبغي لأحد من أهل النار أن يدخل النار وأحد من أهل الجنة يطلبه بمظلمة حَتَّى اللطمة\" قلنا: كيف، وإنما نأتي الله حفاة عراة؟ قال: \"بالحسنات، والسيئات\" (^٦).\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: (فيؤخذ).\n(^٣) مسلم (٢٥٨١).\n(^٤) مسلم (٢٥٨٢).\n(^٥) ابن ماجه (٢٤١٤). وصححه الألباني في \"صحيح الجامع\" (٦٥٤٦).\n(^٦) رواه الحارث في \"مسنده\" كما في \"بغية الباحث\" (٣٩).\nوهو حديث صححه الحاكم ٢/ ٤٣٧ - ٤٣٨، والألباني في \"صحيح الترغيب\" (٣٦٠٨) قال: حسن لغيره.","vol":"30","page":58},{"text":"فصل:\nوقع هنا ذكر الصوت. قال البيهقي: بصوت، لم يثبت بإسناد يكون حجة بانفراده، والأشبه أن يكون المراد به: نداء يليق بصفات الله تعالى، ويحتمل أن يأمر به ملكًا فيكون الصوت مضافًا إلى الملك في الحقيقة، وأضيف إلى الله؛ لأنه بأمره كان (^١).\nوقال الحافظ أبو الحسن علي بن المفضل المقدسي في كتابه \"الجواب عن أحاديث الأصوات\" بعد أن ساقها: أما حديث جابر، عن ابن أنيس فذكره البخاري تعليقًا فقال: ويذكر عن جابر، وهو حديث مداره على ابن عقيل، وهو ضعيف، وتفرد به عنه القاسم بن عبد الواحد، وليس ممن يحتج بحديثه، وروي من طريق عمر بن صبيح، عن مقاتل، عن أبي الجارود، وابن صبيح وضاع، ورواه ابن لهيعة، عن يزيد، وابن لهيعة حاله مشهور، والحديث أيضًا مضطرب؛ فتارة قال: قدمت عليه الشام، وأخرى: بمصر، وحديث محمد بن كعب عن أبي هريرة بمثله رواه عن أبي عاصم، عن إسماعيل بن رافع، عن محمد بن زياد، عن محمد بن كعب، فقال عن رجل، عن أبي هريرة، ومثل هذا لا تقوم به حجة، وحديث أبي\n_________\n(^١) \"الأسماء والصفات\" ٢/ ٢٩.\nوالأصل إجراء صفات الله سبحانه على ظاهرها، فنؤمن بأن الله يتكلم بكلام حقيقي بصوت كما يشاء هو سبحانه، قال الخطابي: مذهب السلف إثبات الصفات وإجراؤها على ظواهرها، ونفي الكيفية والتشبيه عنها، وقد نفاها قوم فأبطلوا ما أثبته الله، وحققها قوم من المثبتين فخرجوا في ذلك إلى ضرب من التشبيه والتكييف، وإنما القصد في سلوك الطريقة المستقيمة بين الأمرين، ودين الله تعالى بين الغالي فيه، والجافي والمقصر عنه، والأصل في هذا: أن الكلام في الصفات فرع على الكلام في الذات. \"مجموع الفتاوى\" ٥/ ٥٨ - ٥٩.","vol":"30","page":59},{"text":"سعيد تفرد بلفظ الصوت فيه حفص بن غياث عن الأعمش، وخالفه الحفاظ، فلم يذكروه فيه، والرواية الصحيحة ينادى بفتح الدال، نص عليه أبو ذر الهروي، وحديث ابن (عمر) (^١) موقوف وضعيف، وحديث ابن مسعود روي من طرق مرفوعًا وموقوفًا، وليس فيه ذكر الصوت، وإنما ذكر أبو نصر السجزي أنه وجده مذكورًا في موقوفٍ عليه، وليس بصحيح. وحديث النواس كذلك أيضًا، وكذا حديث بهز بن حكيم، عن أبيه، عن جده، ولا ذكر فيها للصوت، وحديث أنس بن مالك ضعيف، قال: وهذا بمعنى ألفاظ ابن حبان، والأزدي، والدارقطني في الكلام على هذِه الأحاديث.\nفصل:\nروينا في جزء الأنصاري بعلو: حَدَّثَنَا محمد بن عمرو، عن يحيى بن عبد الرحمن، عن عبد الله بن الزبير، عن الزبير قال: لما نزلت هذِه الآية: ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ (٣١)﴾ [الزمر: ٣١]، قال: قال الزبير: يا رسول الله، أيكرر علينا ما كان بيننا في الدنيا مع خواص الذنوب؟ قال: \"نعم ليكررن عليكم حَتَّى تؤدوا إلى كل ذي حق حقه\" قال الزبير: والله إن الأمر لشديد (^٢).\n_________\n(^١) في (ص ٢): (عباس).\n(^٢) رواه الحاكم في \"المستدرك\" ٢/ ٢٤٩ من طريق سفيان بن عيينة وأبي أسامة.\nورواه ٢/ ٤٣٥ من طريق أبي أسامة.\nورواه أيضًا ٢/ ٤٣٥ من طريق عبدة بن سليمان.\nورواه أيضًا ٢/ ٤٣٥ و٤/ ٥٧٢ من طريق محمد بن عبد الله الأنصاري أربعتهم عن محمد بن عمرو، به.\nقال الحاكم في الموضع الأول والثالث: صحيح الإسناد ولم يخرجاه.\nوقال في الموضع الثاني: صحيح على شرط مسلم ولم يخرجاه.","vol":"30","page":60},{"text":"ومن حديث إبراهيم الهجري، عن أبي الأحوص، عن عبد الله يرفعه: \"اتقوا الظلم ما استطعتم، فإن العبد ليجيء بالحسنات الكثيرة يوم القيامة، فيرى أنهن ستنجينه، فما يزال عبد يجيء فيقول: يا رب إن فلانًا ظلمني مظلمة، فيقول: امح من حسناته، فما يزال كذلك حَتَّى ما يبقي له من حسناته شيئًا، وإن مثل ذَلِكَ: مثل سفر نزلوا بفلاة من الأرض ليس معهم حطب فتفرق القوم، فحطبوا، فلم يلبثوا أن أعظموا نارهم، وصنعوا ما أرادوا، وكذلك الذنوب\" (^١).\nومن حديث عاصم الأحول، وخالد الحذاء قالا: سمعنا أبا عثمان، عن سلمان وحذيفة، وسعد بن مالك وابن مسعود حَتَّى عد ستة أوسبعة من الصحابة قالوا: إن الرجل ليرفع له يوم القيامة صحيفة حَتَّى يرى أنه ناج، فما تزال مظالم بني آدم تتبعه حَتَّى ما تبقى له حسنة، وتحمل عليه من سيئاتهم.\nومن حديث زياد النميري، عن أنس - ﵁ - رفعه: \"الظلم ثلاثة: ظلم لا يغفره الله، وهو الشرك، وظلم يغفره الله، وهو ظلم العباد أنفسهم، وظلم لا يتركه الله، وهو ظلم العباد بعضهم بعضا حَتَّى يدين بعضهم من بعض\" (^٢).\nقال البيهقي: ورواه صدقة بن موسى، عن أبي عمران الجوني، عن يزيد بن بابنوس، عن عائشة - ﵂ -، عن رسول الله - ﷺ - مرفوعًا،\n_________\n(^١) رواه البيهقي في \"شعب الإيمان\" ٥/ ٤٥٥ (٧٢٦٣)، و٦/ ٥١ (٧٤٧١).\n(^٢) رواه أبو داود الطيالسي في \"مسنده\" ٣/ ٥٧٩ (٢٢٢٣)، وأبو نعيم في \"الحلية\" ٦/ ٣٠٩ من طريق يزيد عن أنس، به.\nورواه البزار كما في \"كشف الأستار\" (٣٤٣٩) من طريق زياد النميري، به.\nقال الهيثمي في \"المجمع\" ١٠/ ٣٤٨: رواه البزار عن شيخه أحمد بن مالك القشيري، ولم أعرفه وبقية رجاله قد وثقوا على ضعفهم.","vol":"30","page":61},{"text":"وقد روي عن بعض التابعين، وقال: البخاري: سعيد بن أنس، عن أنس، عن رسول الله - ﷺ - في المظالم لا يتابع عليه، قاله عبد الله بن بكر، ثَنَا عباد بن شيبة، عن سعيد.\nوقد روي ذَلِكَ أيضًا عن زياد بن ميمون البصري، عن أنس، إلا أن زيادًا متروك، ولا تعني متابعته شيئًا.\nومن حديث ابن كنانة بن عباس بن مرداس السلمي عند أبي داود السجستاني، عن أبيه، عن جده عباس، أنه - ﵇ - دعا عشية عرفة لأمته بالمغفرة والرحمة فأكثر الدعاء؛ فأجابه الله: \"إني قد فعلت إلا ظلم بعضهم بعضا. قال: أي رب، إنك قادر أن تثيب المظلوم خيرًا عن مظلمته، وتغفر لهذا الظالم\". فلم يجبه تلك العشية، فلما كانت غداة المزدلفة أعاد الدعاء، فأجابه: \"إني قد غفرت لهم\" (^١).\nقال البيهقي: كان البخاري يضعف إسناد حديث العباس هذا ويقول: لا يصح، [وحديثه] (^٢) في قصة يوم عرفة باطل.\nقال البيهقي: ويحتمل أن تكون الإجابة إلى المغفرة بعد أن يذيقهم شيئًا من العذاب دون الاستحقاق، فيكون الخبر خاصًا في وقت دون وقت، ويحتمل أن تكون الإجابة إلى المغفرة لبعضهم فيكون الخبر خاصًا في قوم دون قوم، ثم من لا يغفر له يذيقه من العذاب بما اكتسب، ويحتمل أن يكون عامًا، ونص القرآن يدل على أنه مفوض إلى المشيئة في قوله: ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] فلا ينبغي لمسلم أن يضر نفسه؛ فإن المعصية شؤم وخلاف الخيار في\n_________\n(^١) رواه البيهقي في \"السنن\" ٥/ ١١٨، وفي \"الشعب\" ١/ ٣٠٤ (٣٤٦) وضعفه الألباني في \"ضعيف الترغيب\" (٧٤٢).\n(^٢) ليست في الأصل والسياق يقتضيها.","vol":"30","page":62},{"text":"أوامره ونواهيه عظيم (^١).\nقلت: وروينا عن أبي داود الطيالسي ما يقويه، فقال: حَدَّثَنَا صدقة بن موسى، ثَنَا أبو عمران الجوني، عن زيد بن قيس -أو قيس بن زيد- عن قاضي المصرين شريح، عن عبد الرحمن بن أبي بكر الصديق - ﵄ -: أن النبي - ﷺ - قال: \"إن الله ﵎ يدعو صاحب الدين يوم القيامة فيقول: يا ابن آدم فيم أضعت حقوق الناس وأموالهم، فيقول: يا رب لم أفسد، ولكنني أصبت إما غرقًا أو حرقًا، فيقول: أنا أحق من يقضي عنك اليوم، فترجح حسناته على سيئاته، ويؤمر به إلى الجنة\" (^٢).\nوروى البيهقي من حديث عبد الله بن بكر السهمي، ثَنَا عباد بن شيبة الحبطي، عن سعيد بن أنس عن أنس قال: بينما رسول الله - ﷺ - جالس إذ رأيناه ضحك حَتَّى بدت ثناياه، فقال عمر: ما يضحكك يا رسول الله؟ فقال: \"رجلان من أمتي جثيا بين يدي ربِّ العزة، فقال أحدهما: يا رب خُذْ لي مظلمتي من أخي. فقال الله ﵎: أعط أخاك مظلمته. فقال: يا رب لم يبق من حسناتي شيء. فقال الله للطالب: كيف تفعل ولم يبق من حسناته شيء. فقال: يا رب يتحمل من أوزاري\" قال: وفاضت عينا رسول الله - ﷺ - بالبكاء، ثم قال: \"إن ذَلِكَ يوم عظيم، يوم يحتاج الناس إلى أن يحمل عنهم من أوزارهم -قال- فقال الله للطالب: ارفع رأسك، فرفع رأسه، فقال: يا رب أرى مدائن من فضة مرتفعة، وقصورًا من ذهب مكللة باللؤلؤ، فلأي نبي، أو صديق، أو شهيد هذا؟ قال: هذا لمن أعطى الثمن. قال: يا رب، ومن يملك\n_________\n(^١) \"شعب الإيمان\" ١/ ٥٠٤ - ٥٠٥، \"فضائل الأوقات\" ص ٣٨١ (١٩٨).\n(^٢) \"مسند الطيالسي\" ٢/ ٦٦٣ (١٤٢٣).","vol":"30","page":63},{"text":"ذَلِكَ؟ قال: أنت تملكه. قال: بم يا رب؟ قال: بعفوك عن أخيك. قال: يا رب إني قد عفوت عنه، قال الله: خذ بيد أخيك فأدخله الجنة\".\nثم قال رسول الله - ﷺ - عند ذَلِكَ: \"اتقوا الله، وأصلحوا ذات بينكم فإن الله يصلح بين المؤمنين يوم القيامة\" (^١).\nفصل:\nروى ابن عبد البر من حديث البراء بن عازب - ﵄ - مرفوعًا: \"صاحب الدين مأسور يوم القيامة بالدين\" (^٢).\nوروى أبو نعيم من حديث زاذان أبي عمر، عن ابن مسعود - ﵁ - قال: يؤخذ بيد العبد أو الأمة فينصب على رءوس الأولين والآخرين، ثم ينادي مناد: هذا فلان ابن فلان فمن كان له حق فليأت إلى حقه، فتفرح المرأة أن يدور لها الحق على أبيها، وأخيها، أو على زوجها، ثم قرأ عبد الله: ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾ [المؤمنون: ١٠١]، فيقول الرب تعالى للعبد: آت هؤلاء حقوقهم. فيقول: يا رب فنيت الدنيا، فمن أين أوتيهم، فتقول الملائكة: خذوا من أعماله الصالحة فأعطوا كل إنسان بقدر طلبته، فإن كان وليًّا لله فضلت من حسناته مثقال حبة من خردل من خير فيضاعفها الله حَتَّى يدخله بها الجنة، ثم قرأ ﴿إِنَّ اللهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ الآية [النساء: ٤٠]، وروي نحوه أيضًا مرفوعًا (^٣).\n_________\n(^١) رواه الحاكم في \"المستدرك\" ٤/ ٥٧٦ وقال: حديث صحيح الإسناد ولم يخرجاه.\nقال الذهبي في \"التلخيص\": عباد ضعيف وشيخه لا يعرف.\nوقال الألباني في \"ضعيف الترغيب\" (١٤٦٩): ضعيف جدًا.\n(^٢) \"التمهيد\" ٢٣/ ٢٣٨.\n(^٣) \"حلية الأولياء\" ٤/ ٢٠٢.","vol":"30","page":64},{"text":"وعن أبي هريرة - ﵁ - قال: كنا نسمع أن الرجل يتعلق بالرجل يوم القيامة، وهو لا يعرفه، فيقول: مالك إليَّ وما بيني وبينك معرفة؟ فيقول: كنت تراني على الخطايا والمنكر ولا تنهاني (^١).\nفصل:\nإياك أن تعترض على هذِه الأحاديث بقوله تعالى: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الأنعام:١٦٤] وبقوله: ﴿وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ﴾ [فاطر: ١٨] كما توهمه بعض السخفاء؛ لأن الله تعالى لم يبن أمور الدنيا على عقول العباد بل أوعد ووعد بمشيئته وإرادته، وأمر ونهى بحكمته، ولا يُسأل عما يفعل ونحن نُسأل، ولو كان كل ما لا تدركه العقول مردودًا، لكان أكثر الشرع مستحيلًا على موضوع عقولهم، فقد أوجب بخروج المني وهو طاهر عند جماعة الغسل، وبخروج الأحداث عينًا وريحًا، غسل الأعضاء الأربعة والتسليم متعين، فكذا القصاص بالحسنات والسيئات. وقد قال تعالى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا﴾ [الأنبياء: ٤٧]، وقال: ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ [العنكبوت: ١٣] وقال: ﴿لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ﴾ [النحل: ٢٥]، وهذا يبين معنى قوله: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾. أي: لا تحمل حاملة حمل أخرى إذا لم تتعد وإن تعدت حملت وأخذ منها بغير اختيارها. قال تعالى: ﴿وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا﴾ [البقرة: ٤٨].\n_________\n(^١) ذكره المنذري في \"الترغيب والترهيب\" ٣/ ١٦٤ (٣٥٠٦) وقال: ذكره رزين ولم أره.","vol":"30","page":65},{"text":"فصل:\nفيجب على كل مسلم البدار إلى محاسبة نفسه، كما قال عمر - ﵁ -: حاسبوا أنفسكم قبل أن تحاسبوا، وزنوها قبل أن توزنوا (^١). فإن المرء إذا مات وليس عليه فريضة ولا مظلمة دخل الجنة بغير حساب، فإن مات قبل رد المظالم أحاط به خصماؤه، وأنشبوا به مخاليبهم، وهو مبهوت متحير من كثرتهم حَتَّى لم يبق في عمره أحد عامله على درهم أو جالسه في مجلس إلا وقد استحق عليه مظلمة بغيبة أو خيانة أو نظرة بعين استحقارًا إذ قرع سمعه نداء الجبار ﴿الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللهَ سَرِيعُ الْحِسَابِ (١٧)﴾ [غافر: ١٧] فعند ذَلِكَ ينخلع قلبه من الهيبة ويوقن بالبوار، فعند ذلك يؤخذ من حسناتك التي فنيت فيها عمرك، وتنقل إلى خصمائك عوضًا من حقوقهم، كما ورد في الأحاديث التي سقناها. وقد قيل: لو أن رجلًا له ثواب سبعين صديقًا، وله خصم بنصف دانق لم يدخل الجنة حَتَّى يرضي خصمه، وقيل: يؤخذ بدانق واحد سبعمائة صلاة مقبولة، فيعطى للخصم، ذكره القشيري في \"تحبيره\".\nفصل:\nاختلف الناس في حشر البهائم، وفي قصاص بعضها من بعض، فروي عن ابن عباس: أن حشر الدواب والطير موتها، وقاله الضحاك (^٢). وفي رواية أخرى عن ابن عباس أنها تحشر وتبعث،\n_________\n(^١) رواه ابن أبي شيبة ٧/ ١١٥ (٣٤٤٤٨).\nوذكره الترمذي معلقًا عقب حديث (٢٤٥٩) بنحوه.\n(^٢) ذكره القرطبي في \"تفسيره\" ٦/ ٤٢٠.","vol":"30","page":66},{"text":"وقاله أبو ذر، وأبو هريرة، وعمرو بن العاصي، والحسن البصري، وهو الصحيح لقوله: ﴿وَإِذَا الْوُحُوشُ حُشِرَتْ (٥)﴾ [التكوير: ٥] وقوله: ﴿ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ﴾ [الأنعام: ٣٨].\nقال أبو هريرة: يحشر الله الخلق كلهم يوم القيامة البهائم والطير والدواب وكل شيء، فيبلغ من عدل الله أن يؤخذ للشاة الجماء من القرناء، ثم يقول: كوني ترابًا، ونحوه عن عبد الله بن عمر وعبد الله بن عمرو، وفي بعض الأخبار: أن البهائم إذا صارت ترابًا يوم القيامة حول الله ذَلِكَ التراب في وجوه الكفار، فذلك قوله: ﴿وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ (٤٠)﴾ [عبس: ٤٠] أي: غبار. وقالت طائفة: الحشر في قوله: ﴿ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ﴾ [الأنعام: ٣٨]، للكفار، وأن ما تخلل من قوله: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ﴾ [الأنعام: ٣٨] كلام معترض، وإقامة حجج، وأما الحديث فالمقصود منه: التمثيل على جهة تعظيم أمر الحساب والقصاص، وأنه لا محيص لمخلوق عنه، وعضدوا ذَلِكَ بما روي حين يقاد للشاة الجماء من القرناء، وللحجر لم ركب الحجر، والعود لم خدش العود، قالوا: فظهر من هذا أن المقصود التمثيل المفيد التهويل؛ لأن الجمادات لا تعقل خطابها، ولا عقابها ولا ثوابها، ولم يصر إليه أحد من العقلاء، ومتخيلة من جملة المعتوهين الأغبياء. وأجاب من قال: إنها تحشر وتبعث بأن قال: من الحكمة الإلهية أن لا يجري أمرًا من أمور الدنيا، والآخرة إلا على مشيئة مستوية، وحكمة موزونة، ومن قال هنا بما قالته طائفة من المتسمين بالعلم: أن الجامد لا يفقه، والحيوان غير الإنسان لا يعقل، وإنما هو مميز في الحيوان، ولسان حال في الجامد والنامي.","vol":"30","page":67},{"text":"وقال: إن الله تعالى يقول في الظالمين المكذبين ﴿إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا﴾ [الفرقان: ٤٤] ولو كان عندها عقل أو فهم ما نزل بالكافر الفاسق إلى درجتها في موضع التنقيص والتقصير، والله تعالى قد وصفه بالصمم والموت في موضع التبصير والتذكير، فقال: ﴿وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ﴾ [النمل: ٨٠] وقال: ﴿أَفَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ﴾ [الزخرف: ٤٠]، وقال: ﴿صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ﴾ [البقرة: ١٧١] قيل له: ليس الأمر كما ذكرت، وإن شئت فارجع بصرك في الذي رأيت، تجده قد وصفهم بالموت والصم، كما وصفهم بالعمى والبكم، وليسوا في الحقيقة الظاهرة موتى ولا صم ولا عميان ولا بكم، وإنما هم أموات بالعقول والأذهان عن صفة الإيمان، وحياته دار الحيوان صم عن كلمة الأحياء، عمى عن النظر في مرآة وجوه الأخلاء، كذلك وصف الأنعام بضلال، وليست في الحقيقة بضلال من حيث شرعها وحكمتها، وإنما ذَلِكَ من حيث واقعها، وكيف يكون ذَلِكَ كذلك والله تعالى يقول: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ﴾ إلى قوله: ﴿يُحْشَرُونَ﴾ [الأنعام: ٣٨] ﴿فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ﴾ [مريم: ٦٨] حما وقرعًا، وليحاسبن حسابًا يسيرا ﴿وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا﴾ [النساء: ٨٢] وأن الله لا يسأل إلا عاقلًا، وجعل كل موجود من موجوداته في أشتات الخلائق، وأجناس العالم دار دنيا، ودار آخرة، فمن نظر إلى الأنعام وجدها من حيث نحن لا من حيث فلكها، فكل حيوان وجماد محشور لما عنده من الإدراك والمشاهدة والحضور من حيث هي، لا من حيث نحن، قال تعالى: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ [الإسراء: ٤٤]، وقال: ﴿وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ (١٥)﴾ [الرعد: ١٥]،","vol":"30","page":68},{"text":"وقال: ﴿أَلَمْ تَرَ أَنَّ اللهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ﴾ [الحج: ١٨]، قالوا: لا يقال هذا بلسان الحال دون المقال، قلنا: نقول هذا مجاز، والله يقضي بالحق، كما أخبر في كتابه: ﴿إِنِ الْحُكْمُ إِلَّا لِلَّهِ يَقُصُّ الْحَقَّ﴾ [الأنعام: ٥٧] ومن نظر بنور الله حل الرمز، وفك المعمى، وهم إنما نظروا من حيث هم، ومن حيث العقل، ﴿وَمَنْ لَمْ يَجْعَلِ اللهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ﴾ [النور: ٤٠]\nقال القرطبي: وهذا كله صحيح لحديث أبي سعيد الخدري، وحديث أبي هريرة في شهادة الأرض بما عمل عليها، وهما صحيحان.\nوقد روى ليث بن أبي سليم، عن عبد الرحمن بن مروان، عن الهذيل، عن أبي ذر - ﵁ - قال: رأى رسول الله - ﷺ - شاتين تنتطحان فقال: \"ليقضِ الله يوم القيامة لهذِه الجماء من هذِه القرناء\" (^١).\nوذكر ابن وهب قال: أخبرني ابن لهيعة، وعمرو بن الحارث، عن بكر بن سوادة أن أبا سالم الجيشاني حدثه أن ثابت بن طريف استأذن على أبي ذر - ﵁ - فسمعه رافعًا صوته يقول: والله لولا يوم الخصومة لسؤتك، قال ثابت: يا أبا ذر ما شأنك، فقال: والذي نفسي بيده لتسألن الشاة فيما نطحت صاحبتها، وليسألن الجماد فيما شك أصبع الرجل.\nوروى شعبة عن الأعمش، عن إبراهيم التيمي، عن أبي ذر قال: رأى رسول الله - ﷺ - شاتين تنتطحان، فقال:\n_________\n(^١) رواه أحمد ٥/ ١٦٢، والطيالسي ١/ ٣٨٦ (٤٨٢) من طريق الأعمش عن منذر الثوري عن أشياخ له، عن أبي ذر، به. وانظر: \"الصحيحة\" ٤/ ١١٦ - ١١٧.","vol":"30","page":69},{"text":"\"يا أبا ذر أتدري فيم تنتطحان؟ \" قلت: لا، قال: \"لكن الله يعلم، (وسيقضي بينهما) (^١) يوم القيامة\" (^٢).\nوروي في بعض الأخبار كما قال القشيري في \"تحبيره\": تحشر البهائم والوحوش يوم القيامة فتسجد لله سجدة، فتقول الملائكة: ليس هذا يوم سجود، هذا يوم الثواب والعقاب. فتقول البهائم: هذا سجود، حيث لم يجعلنا الله من بني آدم، ويقال: إن الملائكة تقول للبهائم: إن الله لم يحشركم لثواب ولا عقاب، إنما حشركم تشهدون فضائح بني آدم (^٣).\nفصل:\nوذكر أبو عمرو الدقاق في \"أهواله وألويته\" عن ابن عباس - ﵄ - أن المؤمنين لما أمر بهم إلى الجنة، وكان بين قوم وآخرين دعوى وضغائن وتبعات، فطفقوا ينظر بعضهم إلى بعض كالطالب الذي يطلب صاحبه فمحى الله تلك الضغائن والتبعات والدعوى من قلوبهم، وعقد لهم لواء، ونادى المنادي: ﴿إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ (٤٥) ادْخُلُوهَا بِسَلَامٍ آمِنِين﴾ [الحجر: ٤٥ - ٤٦] فاتبع القوم لواءهم حَتَّى دخلوا منازلهم من الجنة.\nفصل:\nفي زيادة تنعطف على حديث ابن مسعود - ﵁ - في الباب: \"أول ما يقضى بين الناس بالدماء\".\n_________\n(^١) في الأصل: (سيقتص منهما). والمثبت من (ص ٢).\n(^٢) انظر: التخريج السابق.\n(^٣) انتهى من \"التذكرة\" للقرطبي ص ٣١٧ - ٣١٨.","vol":"30","page":70},{"text":"وروينا في كتاب ابن (غيلان) (^١) من حديث محمد بن كعب القرظي، عن رجل، عن أبي هريرة - ﵁ -، ثَنَا رسول الله _صلى الله عليه وسلم: \"أول ما يقضى بين الناس في الدماء، ونادى كل قتيل قتل في سبيل الله قد حمل رأسه، تشخب أوداجه، فيقول: يا رب سل هذا فيم قتلني؟ فيقول الله تعالى -وهو أعلم: فيم قتلته؟ فيقول: يا رب قتلته لتكون العزة لك. فيقول: صدقت فيجعل الله وجهه مثل نور الشمس، وتشيعه الملائكة إلى الجنان. ثم يأتي كل من قتل على غير ذَلِكَ، فيقول: يا رب: سل هذا فيم قتلني؟ فيقول له- وهو أعلم: فيم قتلته؟ فيقول: لتكون العزة لك، فيقول الله تعالى: تعست، ثم لا تبقى قتلة إلا قتل بها، ولا مظلمة ظلمها إلا أخذ بها، وكان في مشيئة الله إن شاء عذبه، وإن شاء رحمه\" (^٢).\nوروى القاضي إسماعيل من حديث نافع بن جبير بن مطعم، عن ابن عباس - ﵄ -: سمعت نبيكم - ﷺ - يقول: \"يأتي المقتول معلق رأسه بإحدى يديه ملببًا قاتله بيده الأخرى، تشخب أوداجه دمًا، حَتَّى يقفا بين يدي الله، فيقول المقتول: هذا قتلني، فيقول الله تعالى للقاتل: تعست، ويذهب به إلى النار\" (^٣).\nورواه ابن المبارك، عن حماد بن سلمة، عن عاصم، عن أبي وائل، عن عبد الله - ﵁ - مرفوعًا (^٤)، ورواه الترمذي بمعناه من حديث ورقاء بن عمر، عن عمرو بن دينار، وقال: حسن غريب (^٥).\n_________\n(^١) في الأصل: (عدلان) والمثبت من (ص ٢) وهو الصواب إن شاء الله.\n(^٢) \"الغيلانيات\" ٢/ ٨٠٥ (١١١١).\n(^٣) رواه الطبراني ١٠/ ٣٠٦ (١٠٧٤٢).\n(^٤) \"الزهد\" (٣٨٨).\n(^٥) الترمذي (٣٠٢٩).","vol":"30","page":71},{"text":"<span data-type='title' id=toc-3927>٤٩ - باب مَن نُوقِشَ الحِسَابَ عُذِّبَ</span>\n٦٥٣٦ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى عَنْ عُثْمَانَ بْنِ الأَسْوَدِ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنْ عَائِشَةَ عَنِ النَّبِيِّ - ﷺ قَالَ: «مَنْ نُوقِشَ الْحِسَابَ عُذِّبَ». قَالَتْ قُلْتُ أَلَيْسَ يَقُولُ اللهُ تَعَالَى ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾؟ [الانشقاق: ٨]. قَالَ «ذَلِكِ العَرْضُ».\nحَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، عَنْ عُثْمَانَ بْنِ الأَسْوَدِ سَمِعْتُ ابْنَ أَبِي مُلَيْكَةَ قَالَ: سَمِعْتُ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعْتُ النَّبِيَّ - ﷺ - مِثْلَهُ.\nوَتَابَعَهُ ابْنُ جُرَيْجٍ وَمُحَمَّدُ بْنُ سُلَيْمٍ وَأَيُّوبُ وَصَالِحُ بْنُ رُسْتُمٍ عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٠٣ - مسلم: ٢٧٨٦ - فتح: ١١/ ٤٠٠].\n\n٦٥٣٧ - حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُور، حَدَّثَنَا رَوْحُ بْنُ عُبَادَة، حَدَّثَنَا حَاتِمُ بْنُ أَبِي صَغِيرَةَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي مُلَيْكَةَ، حَدَّثَنِي الْقَاسِمُ بْنُ مُحَمَّدٍ، حَدَّثَتْنِي عَائِشَةُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَيْسَ أَحَدٌ يُحَاسَبُ يَوْمَ الْقِيَامَةِ إِلاَّ هَلَكَ». فَقُلْتُ يَا رَسُولَ اللهِ أَلَيْسَ قَدْ قَالَ اللهُ تَعَالَى: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا﴾ [الانشقاق: ٧ - ٨]؟ فَقَالَ رَسُولُ اللهِ - ﷺ: «إِنَّمَا ذَلِكِ العَرْضُ، وَلَيْسَ أَحَدٌ يُنَاقَشُ الْحِسَابَ يَوْمَ الْقِيَامَةِ إِلاَّ عُذِّبَ» [انظر: ١٠٣ - مسلم: ٢٨٧٦ - فتح: ١١/ ٤٠٠].\n\n٦٥٣٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ قَالَ: حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺ، وَحَدَّثَنِي مُحَمَّدُ بْنُ مَعْمَرٍ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَقُولُ: «يُجَاءُ بِالْكَافِرِ يَوْمَ الْقِيَامَةِ فَيُقَالُ لَه: أَرَأَيْتَ لَوْ كَانَ لَكَ مِلْءُ الأَرْضِ ذَهَبًا أَكُنْتَ تَفْتَدِى بِهِ؟ فَيَقُولُ: نَعَمْ. فَيُقَالُ لَهُ: قَدْ كُنْتَ سُئِلْتَ مَا هُوَ أَيْسَرُ مِنْ ذَلِكَ». انظر: ٣٣٣٤ - مسلم: ٢٨٠٥ - فتح: ١١/ ٤٠٠].\n\n٦٥٣٩ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبي قَالَ: حَدَّثَنِي الأعْمَشُ قَالَ: حَدَّثَنِي","vol":"30","page":72},{"text":"خَيْثَمَةُ عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ قَالَ النَّبِيُّ - ﷺ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ وَسَيُكَلِّمُهُ اللهُ يَوْمَ الْقِيَامَةِ، لَيْسَ بَيْنَ اللهِ وَبَيْنَهُ تُرْجُمَانٌ، ثُمَّ يَنْظُرُ فَلَا يَرَى شَيْئًا قُدَّامَهُ، ثُمَّ يَنْظُرُ بَيْنَ يَدَيْهِ فَتَسْتَقْبِلُهُ النَّارُ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَتَّقِيَ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ». [انظر: ١٤١٣ - مسلم: ١٠١٦ - فتح: ١١/ ٤٠٠].\n\n٦٥٤٠ - قَالَ الأَعْمَشُ، حَدَّثَنِي عَمْرٌو، عَنْ خَيْثَمَةَ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: قَالَ النَّبِيُّ - ﷺ: «اتَّقُوا النَّارَ». ثُمَّ أَعْرَضَ وَأَشَاحَ، ثُمَّ قَالَ: «اتَّقُوا النَّارَ». ثُمَّ أَعْرَضَ وَأَشَاحَ ثَلَاثًا، حَتَّى ظَنَنَّا أَنَّهُ يَنْظُرُ إِلَيْهَا، ثُمَّ قَالَ: «اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ» [انظر:١٤١٣ - مسلم: ١٠١٦ - فتح: ١١/ ٤٠٠].\nذكر فيه أحاديث:\nأحدها:\nحديث عَائِشَةَ - ﵂ -: \"مَنْ نُوقِشَ الحِسَابَ عُذِّبَ\". إلى آخره.\nوقد سلف في تفسير ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ [الانشقاق: ١] بالمتابعات التي ذكرها البخاري هنا.\nثانيها:\nحديث أَنَسٍ - ﵁ -، عَنِ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: \"يُجَاءُ بِالْكَافِرِ يَوْمَ القِيَامَةِ فَيُقَالُ لَهُ: أَرَأَيْتَ لَوْ كَانَ لَكَ مِلْءُ الأَرْضِ ذَهَبًا أَكُنْتَ تَفْتَدِي بِه؟ فَيَقُولُ: نَعَمْ. فَيُقَالُ لَهُ: قَدْ كُنْتَ سُئِلْتَ مَا هُوَ أَيْسَرُ مِنْ ذَلِكَ\".\nتنبيه:\nحديثه الآتي في باب صفة الجنة والنار: \"يقول الله لأهون أهل النار عذابًا يوم القيامة: لو أن لك ما في الأرض من شيء أكنت تفتدي به؟ فيقول: نعم، فيقول: أردت منك أهون من هذا وأنت في صلب آدم أن لا تشرك بي شيئًا، فأبيت إلا أن تشرك بي\".","vol":"30","page":73},{"text":"ثالثها:\nحديث الأَعْمَشِ: حَدَّثَيي خَيْثَمَةُ، عَنْ عَدِيِّ بْنِ حَاتِمٍ: \"مَا مِنْ أَحَدٍ منكم إِلَّا وَسَيُكَلِّمُهُ اللهُ يَوْمَ القِيَامَةِ، لَيْسَ بَيْنَ اللهِ وَبَيْنَهُ تُرْجُمَانٌ، ثُمَّ يَنْظُرُ فَلَا يَرى شَيْئًا قُدَّامَهُ، ثُمَّ يَنْظُرُ بَيْنَ يَدَيْهِ فَتَسْتَقْبِلُهُ النَّارُ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَتَّقِيَ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ\".\nثم قَالَ الأَعْمَشُ: حَدَّثَنِي عَمْرٌو، عَنْ خَيْثَمَةَ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"اتَّقُوا النَّارَ\". ثُمَّ أَعْرَضَ وَأَشَاحَ، ثُمَّ قَالَ: \"اتَّقُوا النَّارَ\". ثُمَّ أَعْرَضَ وَأَشَاحَ ثَلَاثًا، حَتَّى ظَنَنَا أَنَّهُ يَنْظُرُ إِلَيْهَا، ثُمَّ قَالَ: \"اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ\".\nالشرح:\nذكره بعد في باب صفة الجنة متصلًا، لكن قال: حَدَّثنَا سليمان بن حرب، ثَنَا شعبة، عن عمرو. فذكره.\nالمناقشة: الاستقصاء، أي: من استقصي الحساب عليه عذب، والتَرجمان -بفتح التاء- قال ابن التين: كذا رويناه. قال الجوهري: ترجمان، لك أن تضم التاء بضمة الجيم (^١)، يقال: ترجم كلامه، إذا فسره بكلام آخر.\nوقوله: (فأعرض وأشاح)، قيل: صد وانكمش، قال الأصمعي: الشيح: الجاد والحذر أيضًا (^٢). وقال الفراء: هو على معنيين المقبل إليك، والمانع لما وراء ظهره. قال: وقوله فأعرض وأشاح. أي: أقبل، وقيل: معناه: صرف وجهه كالخائف أن يناله.\n_________\n(^١) \"الصحاح\" ٥/ ١٩٢٨.\n(^٢) انظر: \"الأضداد\" للأصمعي ص ٣٩.","vol":"30","page":74},{"text":"<span data-type='title' id=toc-3928>٥٠ - باب يَدْخُلُ الجَنَّةَ سَبعُونَ ألفًا بِغَيرِ حِسَابٍ</span>\n٦٥٤١ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا ابْنُ فُضَيْلٍ، حَدَّثَنَا حُصَيْنٌ. وَحَدَّثَنِي أَسِيدُ بْنُ زَيْدٍ حَدَّثَنَا هُشَيْمٌ، عَنْ حُصَيْنٍ قَالَ كُنْتُ عِنْدَ سَعِيدِ بْنِ جُبَيْرٍ فَقَالَ: حَدَّثَنِي ابْنُ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ - «عُرِضَتْ عَلَيَّ الأُمَمُ، فَأَخَذَ النَّبِيُّ يَمُرُّ مَعَهُ الأُمَّةُ، وَالنَّبِيُّ يَمُرُّ مَعَهُ النَّفَرُ، وَالنَّبِيُّ يَمُرُّ مَعَهُ الْعَشَرَةُ، وَالنَّبِيُّ يَمُرُّ مَعَهُ الْخَمْسَةُ، وَالنَّبِيُّ يَمُرُّ وَحْدَهُ، فَنَظَرْتُ فَإِذَا سَوَادٌ كَثِيرٌ، قُلْتُ: يَا جِبْرِيلُ، هَؤُلَاءِ أُمَّتِي؟ قَالَ: لَا، وَلَكِنِ انْظُرْ إِلَى الأُفُقِ. فَنَظَرْتُ فَإِذَا سَوَادٌ كَثِيرٌ. قَالَ هَؤُلَاءِ أُمَّتُكَ، وَهَؤُلَاءِ سَبْعُونَ أَلْفًا قُدَّامَهُمْ لَا حِسَابَ عَلَيْهِمْ وَلَا عَذَابَ. قُلْتُ: وَلِمَ؟ قَالَ: كَانُوا لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ، وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ». فَقَامَ إِلَيْهِ عُكَّاشَةُ بْنُ مِحْصَنٍ فَقَالَ: ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: «اللَّهُمَّ اجْعَلْهُ مِنْهُمْ». ثُمَّ قَامَ إِلَيْهِ رَجُلٌ آخَرُ قَالَ: ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: «سَبَقَكَ بِهَا\nعُكَّاشَةُ». [انظر: ٣٢٤٧ - مسلم: ٢١٦ - فتح: ١١/ ٤٠٦].\n\n٦٥٤٢ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"يَدْخُلُ مِنْ أُمَّتِي زُمْرَةٌ هُمْ سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ الْقَمَرِ لَيْلَةَ الْبَدْرِ\". وَقَالَ أَبُو هُرَيْرَةَ فَقَامَ عُكَّاشَةُ بْنُ مِحْصَنٍ الأَسَدِيُّ يَرْفَعُ نَمِرَةً عَلَيْهِ فَقَالَ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: «اللَّهُمَّ اجْعَلْهُ مِنْهُمْ». ثُمَّ قَامَ رَجُلٌ مِنَ الأَنْصَارِ فَقَالَ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَقَالَ: «سَبَقَكَ عُكَّاشَةُ». [انظر: ٦٥٤٨ - مسلم: ٢٨٥٠ - فتح: ١١/ ٤٠٦].\n\n٦٥٤٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ قَالَ: حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: قَالَ النَّبِيُّ - ﷺ: «لَيَدْخُلَنَّ الْجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ أَلْفًا أَوْ سَبْعُمِائَةِ أَلْفٍ، -شَكَّ فِي أَحَدِهِمَا- مُتَمَاسِكِينَ، آخِذٌ بَعْضُهُمْ بِبَعْضٍ، حَتَّى يَدْخُلَ أَوَّلُهُمْ وَآخِرُهُمُ الجَنَّةَ، وَوُجُوهُهُمْ على ضَوْءِ القَمَرِ لَيْلَةَ الْبَدْرِ» [انظر: ٣٢٤٧ - مسلم:","vol":"30","page":75},{"text":"٢١٩ - فتح: ١١/ ٤٠٦].\n\n٦٥٤٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ حَدَّثَنَا نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ «إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ، وَأَهْلُ النَّارِ النَّارَ، ثُمَّ يَقُومُ مُؤَذِّنٌ بَيْنَهُمْ: يَا أَهْلَ النَّارِ لَا مَوْتَ، وَيَا أَهْلَ الْجَنَّةِ، لَا مَوْتَ، خُلُودٌ». [٦٥٤٨ - مسلم: ٢٨٥٠ - فتحِ: ١١/ ٤٠٦].\n\n٦٥٤٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ - ﷺ: «يُقَالُ لأَهْلِ الْجَنَّةِ خُلُودٌ لَا مَوْتَ. وَلأَهْلِ النَّارِ يَا أَهْلَ النَّارِ خُلُودٌ لَا مَوْتَ». [فتح ١١/ ٤٠٦].\nذكر فيه أحاديث:\nأحدها: حديث ابن عَبَّاسٍ.\nوسلف في الطب بطوله، وفي إسناده أسيد بن زيد، وهو بفتح أوله، وجده نجيح أبو محمد الكوفي الحمال، مولى صالح بن علي، ضعفه ابن معين والدارقطني، وأطلق الترك عليه النسائي، وقال ابن عدي: عامة ما يرويه لا يتابع عليه، والبخاري أخرج له وحده مقرونًا (^١).\nثانيها: حديث أبي هريرة - ﵁ - مثله.\nثالثها: حديث سَهْلِ سلف في صفة الجنة.\nرابعها: حديث ابن عُمَرَ - ﵄ -: \"إِذَا دَخَلَ أَهْلُ الجَنَّةِ الجَنَّةَ، وَأَهْلُ النَّارِ النَّارَ، ثُمَّ يَقُومُ مُؤَذَنٌ بَيْنَهُمْ: يَا أَهْلَ النَّارِ، لَا مَوْتَ خلود (^٢)، وَيَا أَهْلَ الجَنَّةِ، لَا مَوْتَ، خُلُودٌ\".\n_________\n(^١) انظر: \"الضعفاء\" للنسائي ص ٢٠ (٥٤)، \"الكامل\" ٢/ ٨٧، \"ضعفاء الدارقطني\" ص ١٥٤ (١١٤).\n(^٢) ورد بهامش الأصل: \"يا أهل النار خلود بلا موت، يا أهل الجنة خلود بلا موت\" وعليها خ، وهي تعني: نسخة.","vol":"30","page":76},{"text":"خامسها: حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَال النَّبِيَّ - ﷺ -: \"يُقَالُ لأَهْلِ الجَنَّةِ خُلُودٌ لَا مَوْتَ. وَلأَهْلِ النَّارِ (يَا أَهْلَ النَّارِ) (^١)، خُلُودٌ لَا مَوْتَ\".\nالشرح:\nقوله في الحديث الأول (\"وَالنَّبِيُّ يَمُرُّ مَعَهُ النَّفَرُ\") النفر: من الثلاثة إلى العشرة، واحتج به من قال بكراهية التداوي، وكل مذاهب العلماء على خلافه (^٢)، وقد ذكر﵇ - منافع الأدوية كما سلف، وتداوى وأمر به، وقد يحمل على من يعتقد أنها مبرئة بطبعها كما يقول بعض الطبائعيين، فيفوضون أمورهم إلى الله تعالى، وقيل: المعنى من اتخذ ذَلِكَ معاذه. وقد كوى الشارع سعدًا واكتوى ابن عمر وعمران بن حصين وخباب، وخلق من الصحابة.\nو(\"الزمرة\"): الجماعة من الناس.\nو(\"البدر\")، سمي لتمامه، أو لأنه يسبقها قبل أن تغيب هي، كأنه يعجلها للمغيب.\nووقع للداودي حكايته: أنه لمبادرة القمر الشمس في صبيحتها تكون الشمس من المشرق وهو من المغرب، والمعروف الثاني.\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"بدائع الصنائع\" ٥/ ١٢٧، \"المدخل\" لابن الحاج ٤/ ١٢٠، \"المجموع\" ٥/ ٩٨، \"الفتاوى الكبرى\" شيخ الإسلام ٣/ ٧، \"إعلام الموقعين\" ٤/ ٢٩٩، \"الآداب الشرعية\" لابن مفلح ٢/ ٣٤٨.","vol":"30","page":77},{"text":"<span data-type='title' id=toc-3929>٥١ - باب صِفَةِ الجَنَّةِ وَالنَّارِ</span>\nوَقَالَ أَبُو سَعِيدٍ قَالَ النَّبِيُّ - ﷺ: «أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ زِيَادَةُ كَبِدِ حُوتٍ».\n\n٦٥٤٦ - حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ، حَدَّثَنَا عَوْفٌ، عَنْ أَبِي رَجَاءٍ، عَنْ عِمْرَانَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اطَّلَعْتُ فِي الْجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْفُقَرَاءَ وَاطَّلَعْتُ فِي النَّارِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ». [انظر: ٣٢٤١ - مسلم: ٢٧٣٨ - فتح: ١١/ ٤١٥].\n\n٦٥٤٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، أَخْبَرَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ عَنْ أُسَامَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «قُمْتُ عَلَى بَابِ الْجَنَّةِ فَكَانَ عَامَّةُ مَنْ دَخَلَهَا المَسَاكِينَ، وَأَصْحَابُ الجَدِّ مَحْبُوسُونَ، غَيْرَ أَنَّ أَصْحَابَ النَّارِ قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ، وَقُمْتُ عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ» [انظر: ٥١٩٦ - مسلم: ٢٧٣٦ - فتح: ١١/ ٤١٥].\n\n٦٥٤٨ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عُمَرُ بْنُ مُحَمَّدِ بْنِ زَيْدٍ، عَنْ أَبِيهِ، أَنَّهُ حَدَّثَهُ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «إِذَا صَارَ أَهْلُ الْجَنَّةِ إِلَى الْجَنَّةِ، وَأَهْلُ النَّارِ إِلَى النَّارِ، جِيءَ بِالْمَوْتِ حَتَّى يُجْعَلَ بَيْنَ الجَنَّةِ وَالنَّارِ، ثُمَّ يُذْبَحُ، ثُمَّ يُنَادِى مُنَادٍ يَا أَهْلَ الْجَنَّةِ لَا مَوْتَ، يَا أَهْلَ النَّارِ لَا مَوْتَ، فَيَزْدَادُ أَهْلُ الْجَنَّةِ فَرَحًا إِلَى فَرَحِهِمْ، وَيَزْدَادُ أَهْلُ النَّارِ حُزْنًا إِلَى حُزْنِهِمْ». [انظر:- مسلم: ٢٨٥٠ - فتح: ١١/ ١٤١٥.\n\n٦٥٤٩ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ: «إِنَّ اللهَ يَقُولُ لأَهْلِ الْجَنَّةِ، يَا أَهْلَ الْجَنَّةِ. يَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ. فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: وَمَا لَنَا لَا نَرْضَى وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ. فَيَقُولُ: أَنَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ. قَالُوا: يَا رَبِّ وَأَيُّ شَيْءٍ أَفْضَلُ مِنْ ذَلِكَ فَيَقُولُ: أُحِلُّ عَلَيْكُمْ رِضْوَانِي، فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا». [٧٥١٨ - مسلم:","vol":"30","page":78},{"text":"٢٨٢٩ - فتح: ١١/ ٤١٥].\n\n٦٥٥٠ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا يَقُولُ: أُصِيبَ حَارِثَةُ يَوْمَ -بَدْرٍ- وَهْوَ غُلَامٌ، فَجَاءَتْ أُمُّهُ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، قَدْ عَرَفْتَ مَنْزِلَةَ حَارِثَةَ مِنِّي، فَإِنْ يَكُ فِي الْجَنَّةِ أَصْبِرْ وَأَحْتَسِبْ، وَإِنْ تَكُنِ الأُخْرَى تَرَى مَا أَصْنَعُ. فَقَالَ: «وَيْحَكِ أَوَهَبِلْتِ؟ أَوَجَنَّةٌ وَاحِدَةٌ هِيَ؟ إنها جِنَانٌ كَثِيرَةٌ، وَإِنَّهُ لَفِي جَنَّةِ الْفِرْدَوْسِ». [انظر:- مسلم:- فتح: ١١/ ٤١٥].\n\n٦٥٥١ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَخْبَرَنَا الْفَضْلُ بْنُ مُوسَى، أَخْبَرَنَا الْفُضَيْلُ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا بَيْنَ مَنْكِبَيِ الْكَافِرِ مَسِيرَةُ ثَلَاثَةِ أَيَّامٍ لِلرَّاكِبِ الْمُسْرِعِ». [مسلم: ٢٨٥٢ - فتح: ١١/ ٤١٥].\n\n٦٥٥٢ - وَقَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا المُغِيرَةُ بْنُ سَلَمَةَ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَبِي حَازِمٍ عَنْ سَهْلِ بْنِ سَعْدٍ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «إِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا» [مسلم: ٢٨٢٧ - فتح: ١١/ ٤١٥].\n\n٦٥٥٣ - قَالَ أَبُو حَازِمٍ: فَحَدَّثْتُ بِهِ النُّعْمَانَ بْنَ أَبِي عَيَّاشٍ فَقَالَ: حَدَّثَنِي أَبُو سَعِيدٍ عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ الْجَوَادَ الْمُضَمَّرَ السَّرِيعَ مِائَةَ عَامٍ مَا يَقْطَعُهَا». [مسلم: ٢٨٢٨ - فتح:١١/ ٤١٦].\n\n٦٥٥٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَيَدْخُلَنَّ الْجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ أَوْ سَبْعُمِائَةِ أَلْفٍ، -لَا يَدْرِي أَبُو حَازِمٍ أَيُّهُمَا قَالَ- مُتَمَاسِكُونَ، آخِذٌ بَعْضُهُمْ بَعْضًا، لَا يَدْخُلُ أَوَّلُهُمْ حَتَّى يَدْخُلَ آخِرُهُمْ، وُجُوهُهُمْ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ» [انظر: ٣٢٤٧ - مسلم: ٢١٩ - فتح: ١١/ ٤١٦].\n\n٦٥٥٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَبِيهِ، عَنْ سَهْلٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ أَهْلَ الْجَنَّةِ لَيَتَرَاءَوْنَ الْغُرَفَ فِي الجَنَّةِ كَمَا تَتَرَاءَوْنَ الكَوْكَبَ فِي السَّمَاءِ». [مسلم: ٢٨٣٠ - فتح: ١١/ ٤١٦].","vol":"30","page":79},{"text":"٦٥٥٦ - قَالَ أَبِي: فَحَدَّثْتُ النُّعْمَانَ بْنَ أَبِي عَيَّاشٍ فَقَالَ: أَشْهَدُ لَسَمِعْتُ أَبَا سَعِيدٍ يُحَدِّثُ وَيَزِيدُ فِيهِ: «كَمَا تَرَاءَوْنَ الْكَوْكَبَ الْغَارِبَ فِي الأُفُقِ الشَّرْقِىِّ وَالْغَرْبِيِّ». [انظر: ٣٢٥٦ - مسلم: ٢٨٣١ - فتح: ١١/ ٤١٦].\n\n٦٥٥٧ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي عِمْرَانَ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَقُولُ اللهُ تَعَالَى لأَهْوَنِ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ: لَوْ أَنَّ لَكَ مَا فِي الأَرْضِ مِنْ شَيْءٍ أَكُنْتَ تَفْتَدِي بِهِ؟ فَيَقُولُ: نَعَمْ. فَيَقُولُ: أَرَدْتُ مِنْكَ أَهْوَنَ مِنْ هَذَا وَأَنْتَ فِي صُلْبِ آدَمَ: أَنْ لَا تُشْرِكَ بِي شَيْئًا، فَأَبَيْتَ إِلاَّ أَنْ تُشْرِكَ بِي» [انظر: ٣٣٣٤ - مسلم: ٢٨٠٥ - فتح: ١١/ ٤١٦].\n\n٦٥٥٨ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ عَنْ عَمْرٍو، عَنْ جَابِرٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ قَالَ: «يَخْرُجُ مِنَ النَّارِ بِالشَّفَاعَةِ كَأَنَّهُمُ الثَّعَارِيرُ». قُلْتُ: مَا الثَّعَارِيرُ؟ قَالَ: الضَّغَابِيسُ. وَكَانَ قَدْ سَقَطَ فَمُهُ، فَقُلْتُ لِعَمْرِو بْنِ دِينَارٍ: أَبَا مُحَمَّدٍ، سَمِعْتَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَخْرُجُ بِالشَّفَاعَةِ مِنَ النَّارِ»؟ قَالَ: نَعَمْ. [مسلم: ١٩١ - فتح: ١١/ ٤١٦].\n\n٦٥٥٩ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَخْرُجُ قَوْمٌ مِنَ النَّارِ بَعْدَ مَا مَسَّهُمْ مِنْهَا سَفْعٌ، فَيَدْخُلُونَ الجَنَّةَ، فَيُسَمِّيهِمْ أَهْلُ الجَنَّةِ الْجَهَنَّمِيِّينَ». [٧٤٥٠ - فتح: ١١/ ٤١٦].\n\n٦٥٦٠ - حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ يَقُولُ اللهُ: مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ فَأَخْرِجُوهُ. فَيُخْرَجُونَ قَدِ امْتُحِشُوا وَعَادُوا حُمَمًا، فَيُلْقَوْنَ فِي نَهَرِ الْحَيَاةِ، فَيَنْبُتُونَ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ\" أَوْ قَالَ: \"حَمِيَّةِ السَّيْلِ\". وَقَالَ النَّبِيُّ - ﷺ -: «أَلَمْ تَرَوْا أَنَّهَا تَنْبُتُ صَفْرَاءَ مُلْتَوِيَةً؟». [انظر: ٢٢ - مسلم: ١٨٣، ١٨٤ - فتح:١١/ ٤١٦].","vol":"30","page":80},{"text":"٦٥٦١ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ أَبَا إِسْحَاقَ قَالَ: سَمِعْتُ النُّعْمَانَ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ لَرَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَةٌ يَغْلِي مِنْهَا دِمَاغُهُ».\n\n٦٥٦٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ عَلَى أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي المِرْجَلُ وَالْقُمْقُمُ» [انظر: ٦٥٦١ - مسلم: ٢١٣ - فتح: ١١/ ٤١٧].\n\n٦٥٦٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ خَيْثَمَةَ، عَنْ عَدِيِّ بْنِ حَاتِمٍ أَنَّ النَّبِيَّ - ﷺ - ذَكَرَ النَّارَ فَأَشَاحَ بِوَجْهِهِ فَتَعَوَّذَ مِنْهَا، ثُمَّ ذَكَرَ النَّارَ فَأَشَاحَ بِوَجْهِهِ فَتَعَوَّذَ مِنْهَا، ثُمَّ قَالَ: «اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ» [انظر: ١٤١٣ - مسلم: ١٠١٦ - فتح: ١١/ ٤١٧].\n\n٦٥٦٤ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - وَذُكِرَ عِنْدَهُ عَمُّهُ أَبُو طَالِبٍ فَقَالَ: «لَعَلَّهُ تَنْفَعُهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ، فَيُجْعَلُ فِي ضَحْضَاحٍ مِنَ النَّارِ يَبْلُغُ كَعْبَيْهِ، يَغْلِي مِنْهُ أُمُّ دِمَاغِهِ» [انظر: ٣٨٨٥ - مسلم: ٢١٠ - فتح: ١١/ ٤١٧].\n\n٦٥٦٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَجْمَعُ اللهُ النَّاسَ يَوْمَ الْقِيَامَةِ فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا عَلَى رَبِّنَا حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا. فَيَأْتُونَ آدَمَ فَيَقُولُونَ: أَنْتَ الَّذِي خَلَقَكَ اللهُ بِيَدِهِ، وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ، فَاشْفَعْ لَنَا عِنْدَ رَبِّنَا. فَيَقُولُ: لَسْتُ هُنَاكُمْ. وَيَذْكُرُ خَطِيئَتَهُ وَيَقُولُ: ائْتُوا نُوحًا أَوَّلَ رَسُولٍ بَعَثَهُ اللهُ. فَيَأْتُونَهُ، فَيَقُولُ: لَسْتُ هُنَاكُمْ. وَيَذْكُرُ خَطِيئَتَهُ، ائْتُوا إِبْرَاهِيمَ الَّذِي اتَّخَذَهُ اللهُ\nخَلِيلًا. فَيَأْتُونَهُ، فَيَقُولُ: لَسْتُ هُنَاكُمْ. وَيَذْكُرُ خَطِيئَتَهُ. ائْتُوا مُوسَى الَّذِي كَلَّمَهُ اللهُ. فَيَأْتُونَهُ، فَيَقُولُ: لَسْتُ هُنَاكُمْ، فَيَذْكُرُ خَطِيئَتَهُ، ائْتُوا عِيسَى فَيَأْتُونَهُ،","vol":"30","page":81},{"text":"فَيَقُولُ لَسْتُ هُنَاكُمْ، ائْتُوا مُحَمَّدًا - ﷺ - فَقَدْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ.\nفَيَأْتُونِي فَأَسْتَأْذِنُ عَلَى رَبِّي، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ، ثُمَّ يُقَالُ ارْفَعْ رَأْسَكَ، سَلْ تُعْطَهْ، وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ. فَأَرْفَعُ رَأْسِي، فَأَحْمَدُ رَبِّي بِتَحْمِيدٍ يُعَلِّمُنِي، ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا، ثُمَّ أُخْرِجُهُمْ مِنَ النَّارِ، وَأُدْخِلُهُمُ الْجَنَّةَ، ثُمَّ أَعُودُ فَأَقَعُ سَاجِدًا مِثْلَهُ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ حَتَّى مَا بَقِيَ فِي النَّارِ إِلاَّ مَنْ حَبَسَهُ الْقُرْآنُ». وَكَانَ قَتَادَةُ يَقُولُ عِنْدَ هَذَا: أَيْ وَجَبَ عَلَيْهِ الْخُلُودُ.\n\n٦٥٦٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى عَنِ الحَسَنِ بْنِ ذَكْوَانَ، حَدَّثَنَا أَبُو رَجَاءٍ، حَدَّثَنَا عِمْرَانُ بْنُ حُصَيْنٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَخْرُجُ قَوْمٌ مِنَ النَّارِ بِشَفَاعَةِ مُحَمَّدٍ - ﷺ - فَيَدْخُلُونَ الْجَنَّةَ، يُسَمَّوْنَ الْجَهَنَّمِيِّينَ». [فتح: ١١/ ٤١٨].\n\n٦٥٦٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ أَنَّ أُمَّ حَارِثَةَ أَتَتْ رَسُولَ اللهِ - ﷺ - وَقَدْ هَلَكَ حَارِثَةُ يَوْمَ بَدْرٍ، أَصَابَهُ غَرْبُ سَهْمٍ. فَقَالَتْ: يَا رَسُولَ اللهِ، قَدْ عَلِمْتَ مَوْقِعَ حَارِثَةَ مِنْ قَلْبِي، فَإِنْ كَانَ فِي الْجَنَّةِ لَمْ أَبْكِ عَلَيْهِ، وَإِلاَّ سَوْفَ تَرَى مَا أَصْنَعُ. فَقَالَ لَهَا «هَبِلْتِ، أَجَنَّةٌ وَاحِدَةٌ هِيَ؟ إِنَّهَا جِنَانٌ كَثِيرَةٌ، وَإِنَّهُ فِي الْفِرْدَوْسِ الأَعْلَى» [مسلم: ٢٨٠٩ - فتح: ١١/ ٤١٨].\n\n٦٥٦٨ - وَقَالَ «غَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوْسِ أَحَدِكُمْ أَوْ مَوْضِعُ قَدَمٍ مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوْ أَنَّ امْرَأَةً مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ اطَّلَعَتْ إِلَى الأَرْضِ، لأَضَاءَتْ مَا بَيْنَهُمَا، وَلَمَلأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَنَصِيفُهَا -يَعْنِي الْخِمَارَ- خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا». [انظر: ٤٤ - مسلم: ١٨٨٠ - فتح: ١١/ ٤١٨].\n\n٦٥٦٩ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ النَّبِيُّ - ﷺ - «لَا يَدْخُلُ أَحَدٌ الْجَنَّةَ إِلاَّ أُرِىَ مَقْعَدَهُ مِنَ النَّارِ، لَوْ أَسَاءَ، لِيَزْدَادَ شُكْرًا، وَلَا يَدْخُلُ النَّارَ أَحَدٌ إِلاَّ أُرِىَ مَقْعَدَهُ مِنَ الْجَنَّةِ، لَوْ أَحْسَنَ، لِيَكُونَ عَلَيْهِ حَسْرَةً». [فتح: ١١/ ٤١٨].","vol":"30","page":82},{"text":"٦٥٧٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ عَمْرٍو، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، مَنْ أَسْعَدُ النَّاسِ بِشَفَاعَتِكَ يَوْمَ الْقِيَامَةِ؟ فَقَالَ: «لَقَدْ ظَنَنْتُ يَا أَبَا هُرَيْرَةَ أَنْ لَا يَسْأَلَنِي عَنْ هَذَا الْحَدِيثِ أَحَدٌ أَوَّلُ مِنْكَ؛ لِمَا رَأَيْتُ مِنْ حِرْصِكَ على الحَدِيثِ، أَسْعَدُ النَّاسِ بِشَفَاعَتِى يَوْمَ الْقِيَامَةِ مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. خَالِصًا مِنْ قِبَلِ نَفْسِهِ». [انظر: ٩٩ - فتح: ١١/ ٤١٨].\n\n٦٥٧١ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ النَّبِيُّ - ﷺ -: «إِنِّي لأَعْلَمُ آخِرَ أَهْلِ النَّارِ خُرُوجًا مِنْهَا وَآخِرَ أَهْلِ الْجَنَّةِ دُخُولًا، رَجُلٌ يَخْرُجُ مِنَ النَّارِ كَبْوًا، فَيَقُولُ اللهُ اذْهَبْ فَادْخُلِ الْجَنَّةَ. فَيَأْتِيهَا فَيُخَيَّلُ إِلَيْهِ أَنَّهَا مَلأَى، فَيَرْجِعُ فَيَقُولُ: يَا رَبِّ، وَجَدْتُهَا مَلأَى. فَيَقُولُ: اذْهَبْ فَادْخُلِ الْجَنَّةَ. فَيَأْتِيهَا فَيُخَيَّلُ إِلَيْهِ أَنَّهَا مَلأَى، فَيَرْجِعُ فَيَقُولُ: يَا رَبِّ وَجَدْتُهَا مَلأَى، فَيَقُولُ: اذْهَبْ فَادْخُلِ الْجَنَّةَ، فَإِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا. أَوْ إِنَّ لَكَ مِثْلَ عَشَرَةِ أَمْثَالِ الدُّنْيَا. فَيَقُولُ: تَسْخَرُ مِنِّي، أَوْ تَضْحَكُ مِنِّي وَأَنْتَ الْمَلِكُ». فَلَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ، وَكَانَ يُقَالُ: ذَلِكَ أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً\". [٧٥١١ - مسلم: ١٨٦ - فتح: ١١/ ٤١٨].\n\n٦٥٧٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَبْدِ الْمَلِكِ، عَنْ عَبْدِ اللهِ بْنِ الحَارِثِ بْنِ نَوْفَل، عَنِ الْعَبَّاسِ - ﵁ - أَنَّهُ قَالَ لِلنَّبِيِّ - ﷺ -: هَلْ نَفَعْتَ أَبَا طَالِبٍ بِشَيْءٍ. [انظر: ٣٨٨٣ - مسلم: ٢٠٩ - فتح: ١١/ ٤١٩].\n(وَقَالَ أَبُو سَعِيدٍ: قَالَ النَّبِيُّ - ﷺ -: \"أَوَّلُ طَعَام يَأْكُلُهُ أَهْلُ الجَنَّةِ زِيَادَةُ كَبِدِ حُوتٍ\".) سلف قريبًا في باب: يقبض الله الأرض. مسندًا مطولًا (^١)\nوفي بعض النسخ هنا: ﴿عَدْنٍ﴾: خلد. عدنت بأرض: أقمت ومنه المعون، في معدن صدق: في منبت صدق.\n_________\n(^١) برقم (٦٥٢٠).","vol":"30","page":83},{"text":"ثم ساق أحاديث:\nأحدها:\nحديث عِمْرَانَ بن حصين: \"اطَّلَعْتُ في الجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الفُقَرَاءَ\". الحديث، وسلف في صفة الجنة (^١)، ومعنى \"اطلعت\": أشرفت عليها من علوٍ.\nثانيها:\nحديث أُسَامَةَ - ﵁ -، عن رسول الله - ﷺ - قَالَ: \"قُمْتُ عَلَى بَابِ الجَنَّةِ فَكَانَ عَامَّةُ مَنْ دَخَلَهَا المَسَاكِينَ، وَأَصْحَابُ الجَدِّ مَحْبُوسُونَ، غَيْرَ أَنَّ أَصْحَابَ النَّارِ قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ، وَقُمْتُ عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ\".\nأي: نساء المؤمنين؛ لأن الكفار ونساءهم في النار. قال الداودي: وهذا الوقوف في الدنيا، إما ليلة أسري به، أو حين خسفت الشمس.\nوقوله: (\"وأصحاب الجد محبوسون\") أي: موقوفون. يعني أصحاب المال والبخت، وهو بفتح الجيم، والمعني به من فاخر بماله وكاثر ولم يؤد منه الواجب عليه.\nوفيه: فضل الفقر، وقد أسلفنا ما فيه، وأن الكفاف أفضل؛ لأن الغنى المطغي عابه الله بقوله: ﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى (٦) أَنْ رَآهُ اسْتَغْنَى﴾ [العلق: ٦ - ٧]، والفقر المدقع عابه الشارع.\nالحديث الثالث:\nحديث ابن عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا صارَ أَهْلُ الجَنَّةِ إِلَى الجَنَّةِ وَأَهْلُ النَّارِ إِلَى النَّارِ جِيءَ بِالْمَوْتِ حَتَّى يُجْعَلَ بَيْنَ\n_________\n(^١) برقم (٣٢٤١).","vol":"30","page":84},{"text":"الجَنَّةِ وَالنَّارِ، ثُمَّ يُذْبَحُ، ثُمَّ يُنَادِي مُنَادٍ: يَا أَهْلَ الجَنَّةِ، لَا مَوْتَ، يَا أَهْلَ النَّارِ، لَا مَوْتَ. فَيَزْدَادُ أَهْلُ الجَنَّةِ فَرَحًا إِلَى فَرَحِهِمْ، وَيَزْدَادُ أَهْلُ النَّارِ حُزْنًا إِلَى حُزْنِهِمْ\".\nقوله: (\"ثم يُذْبح\") أي: يجعل الله الصفة شخصًا يراها العباد عند القبض، ويعرفونها إذا رأوها في المعاد.\nالحديث الرابع:\nحديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ اللهَ يَقُولُ لأَهْلِ الجَنَّةِ، يَا أَهْلَ الجَنَّةِ. فيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ. فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: وَمَا لَنَا لَا نَرْضَى وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ. فَيَقُولُ: أَنَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ. قَالُوا: يَا رَبِّ وَأَيُّ شَيْءٍ أَفْضَلُ مِنْ ذَلِكَ. فَيَقُولُ: أحِلُّ عَلَيْكُمْ رِضْوَانِي، فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا\".\nمعنى (\"أحل عليكم\") أنزله عليكم، يقال: أحللت الشيء: أنزلته.\nالحديث الخامس:\nحديث أنسٍ - ﵁ - في قصة حارثة، سلف في بدر سندًا ومتنًا (^١)، وقيل أن يقع للبخاري أن يعيد حديثًا بسنده ومتنه سواء، نعم ذكره في الجهاد بسند آخر إلى أنس (^٢)، وكذا في الباب، فراجعه\nالحديث السادس:\nحَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَنَا الفَضلُ بْنُ مُوسى، ثنا الفُضَيْلُ، عَنْ أَبِي حَازِم، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَا بَيْنَ مَنْكِبَيِ الكَافِرِ مَسِيرَة ثَلَاَثةِ أَيَّامٍ لِلرَّاكِبِ المُسْرعِ\".\n_________\n(^١) برقم (٣٩٨٢).\n(^٢) برقم (٢٨٠٩).","vol":"30","page":85},{"text":"قال الجياني: كذا روي هذا الإسناد عن أبي زيد وأبي أحمد الفضيل غير منسوب، ونسبه ابن السكن: ابن غزوان، وكان أبو الحسن يقول: هو فضيل بن عياض. وهو وهم، والصواب ما قاله ابن السكن، وفضيل بن عياض، لا رواية له عن أبي حازم الأشجعي، ولا أدركه، وليس لابن عياض ذكر في الجامع إلا في موضعين من كتاب التوحيد (^١).\nالحديث السابع:\nوَقَالَ إسْحَاقُ بْنُ إِبْرَاهِيمَ، أنَا المغِيرَةُ بْنُ سَلَمَةَ، ثَنَا وُهَيْبٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعدٍ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"إِنَّ فِي الجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا\".\nقَالَ أَبُو حَازِمٍ: فَحَدَثْتُ بِهِ النُّعْمَانَ بْنَ أَبِي عَيَّاشٍ فَقَالَ: حَدَّثَنِي أَبُو سَعِيدٍ عَنِ النبيِّ - ﷺ - قَالَ: \"إِنَّ فِي الجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ الجَوَادَ المُضَمَّرَ السَّرِيعَ مِائَةَ عَامٍ لا يَقْطَعُهَا\".\nسلف في صفة الجنة من حديث أنس وأبي هريرة (^٢).\nوقوله: (\"لا يقطعها\") يريد: تحت ما يميل من أغصانها؛ لأنه ليس في الجنة شمس. والجواد يقال للذكر والأنثى، من خيل جياد، وأجواد، وأجاويد، يقال: جاد الفرس: إذا صار رابعًا. وقال ابن فارس: الجواد: الفرس السريع (^٣). والمضمر من الخيل أن يعلف حَتَّى يسمن ثم يرده إلى القوت، وذلك في أربعين ليلة، وهذِه المدة تسمى المضمار، قاله الجوهري (^٤).\n_________\n(^١) \"تقييد المهمل\" ٢/ ٧٤٤. قلت: والموضعان المشار إليهما في كتاب التوحيد، يأتيا برقمي (٧٣٩٧، ٧٤١٤).\n(^٢) برقمي (٣٢٥١ - ٣٢٥٢).\n(^٣) \"مجمل اللغة\" ١/ ٢٠٢.\n(^٤) \"الصحاح\" ٢/ ٧٢٢.","vol":"30","page":86},{"text":"وعبارة الداودي: هو الذي يدخل في بيت، ويجعل عليه أجلة، ويقل علفه؛ لينتقص من لحمه شيئًا، فيزداد جريه ويؤمن عليه أن يسبق، قال: وكان للخيل المضمرة على عهد رسول - ﷺ - سبعة أميال في السباق، وما لم يضمر ميل.\nالحديث الثامن:\nحديث سَهْلِ بْنِ سَعْدٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَيَدْخُلَنَّ الجَنَّةَ مِنْ أُمَّتِي سَبْعُونَ ألفًا -أَوْ سَبْعُمِائَةِ أَلْفٍ، لَا يَدْرِي أَبُو حَازِم أَيُّهُمَا قَالَ- مُتَمَاسِكُونَ، آخِذٌ بَعْضُهُمْ بَعْضًا، لَا يدخُلُ أَوَّلُهُمْ حَتَّى يَدْخُلَ آخِرُهُمْ، وُجُوهُهُمْ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ\". سلف في صفة الجنة من بدء الخلق (^١).\nالحديث التاسع:\nحديث سَهْل - ﵁ -، عَنِ النَبِيِّ - ﷺ - قَالَ: \"إِنَّ أَهْلَ الجَنَّةِ لَيَتَرَاءَوْنَ الغُرَفَ فِي الجَنَّةِ كمَا تتَرَاءَوْنَ الكَوْكبَ فِي السَّمَاءِ\".\nقَالَ أَبِي: فَحَدَّثْتُ به النُعْمَانَ بْنَ أَبِي عَياشٍ فَقَالَ: أَشْهَدُ لَسَمِعْتُ أَبَا سَعِيدٍ يُحَدِّثُ وَيزِيدُ فِيهِ: \"كمَا تَرَاءَوْنَ الكَوْكبَ الغَارِبَ فِي الأُفُقِ الشَّرْقِيِّ وَالْغَرْبِيِّ\".\nمعنى: (يتراءون الغرف\" أي: بعضهم أعلى من بعض، وغرف كل قوم فوق غرفهم ليس أحد تحت أحد، قاله الداودي.\nوقوله: (\"الكوكب الغارب في الأفق الشرقي والغربي\") كذا هو في البخاري.\nقال ابن التين: وفيه نظر؛ لأن الناحية الشرقية ليس يكون الغروب\n_________\n(^١) برقم (٣٢٤٧).","vol":"30","page":87},{"text":"فيها، إنما يكون فيها المطالع، وفي رواية أبي ذر: \"الغابر\": أي الباقي، وهذا يصح أن يكون معناه: الباقي لم يستتر عن الأبصار، وفي رواية الأصيلي \"العازب\" بعين مهملة، ثم زاي: المنفرد.\nالحديث العاشر:\nحديث أنس الذي أسلفته: \"لأهون أهل النار عذابًا\" .. الحديث.\nومعنى \"أردت منك أهون من هذا\" أي: أمرتك فلم تفعل؛ لأنه سبحانه لا يكون إلا ما يريد من الخلق شيئًا إلا ما هم عليه، فإن قلت: كيف يصح أن يأمر بما لا يريد؟ قيل: لا يمتنع ذَلِكَ ولا يستحيل، بل قد يوجد ذَلِكَ في الواحد منا، وذلك (الأمر) (^١) إذا عاتب امرءًا على ضرب عبده، قال: إني أمرته فلا يمتثل، فيجب أن يوضح له حقيقة ذَلِكَ؛ خشية أن يعاقبه، فإذا حضر العبد قال: افعل كذا، وهو لا يريد بفعله لتصدق مقالته، وذلك مقرر في الأصول.\nالحديث الحادي عشر:\nحديث جَابِرٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"يَخْرُجُ قوم مِنَ النَّارِ بِالشَّفَاعَةِ كَأنّهُمُ الثَّعَارِيرُ\". قُلْتُ: ومَا الثَّعَارِيرُ؟ قَالَ: الضَّغَابِيسُ. وَكَانَ قَدْ سَقَطَ فَمُهُ، فَقُلْتُ لِعَمْرِو بْنِ دِينَارٍ: أَبَا مُحَمَّدٍ، سَمِعْتَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"يَخْرُجُ بِالشَّفَاعَةِ مِنَ النَّارِ\"؟ قَالَ: نَعَمْ.\n\"الثعارير\" بمثلثة، ثم عين مهملة، ثم ألف، ثم راء ثم مثناة تحت، ثم راء، وهي: رءوس الطراثيث، تكون بيضًا، شبهوا في البياض بها، واحدها: طرثوث، وهو نبت يؤكل، وقال ابن الأعرابي: الثعرور: قثاء\n_________\n(^١) كذا في الأصول، وفي هامش الأصل: لعله: (المرء).","vol":"30","page":88},{"text":"صغار (^١)، وهي: الضغابيس -بضاد وغين معجمتين، ثم ألف ثم باء موحدة، ثم مثناة تحت، ثم سين مهملة- قلت: شبهوا بها لسرعة نموها. قال ابن فارس: ويشبه الرجل الضعيف به، فيقال: ضغبوس (^٢). وذكر عن الخليل أنها صغار القراد.\nوقال الداودي: إنه طير ضعيف فوق الذباب. وذكر عن \"غريب الحديث\" للحربي أنها شجر على طول الإصبع. وقال غيره: نبت ضعيف (^٣).\nقال في \"الغريبين\": وفي الحديث: لا بأس باجتناء الضغابيس في الحرم. قال الأصمعي: هو نبت يشبه الهليون يسلق ويجعل بالخل والزيت ويؤكل (^٤). قال الخطابي: يقال إنها (هناة) (^٥) تنبت في أصول الشام طوال رخصة تؤكل (^٦). وعن القابسي: الذي سمعت في الثعارير أنها الصدف التي تخرج من البحر فيها الجوهر. وقال الجوهري: هي الثعار الثآليل، وحمل الطراثيث أيضًا، قال: (والثعروران) (^٧): مثل الحلمتين يكتنفان القنب من خارج (^٨)، قال: والقنب وعاء قضيب الفرس وغيره من ذوات الحافر (^٩). وقال ابن فارس: الثعروران كالحلمتين، يكتنفان ضرع الشاة (^١٠).\n_________\n(^١) نقله عنه الأزهري في \"تهذيب اللغة\" ١/ ٤٨٢.\n(^٢) \"مجمل اللغة\" ١/ ٥٧٨.\n(^٣) المصدر السابق، نقله عن أبي عبيد عن أبي عمرو.\n(^٤) \"تهذيب اللغة\" ٣/ ٢١٢٠.\n(^٥) من (ص ٢).\n(^٦) \"أعلام الحديث\" ٣/ ٢٢٧٢.\n(^٧) في الأصول: الثعروان. والمثبت من \"الصحاح\".\n(^٨) \"الصحاح\" ٢/ ٦٠٤ - ٦٠٥.\n(^٩) \"الصحاح\" ١/ ٢٠٦.\n(^١٠) \"مجمل اللغة\" ١/ ١٥٩.","vol":"30","page":89},{"text":"فصل:\nوقوله: (وكان قد سقط فمه) النحويون ينكرون اجتماع الميم مع إضافة الضم إلى المضمر، ويرون أنه غير جائز في غير الشعر، كما قال: يصبح عريان وفي البحر فمه. وإنما إعرابه عندهم بالحروف، بالواو رفعًا، وبالألف نصبًا، وبالياء جرًّا.\nالحديث الثاني عشر:\nحديث أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيَّ - ﷺ -: \"يَخْرُجُ قَوْمٌ مِنَ النَّارِ بَعْدَ مَا مَسَّهُمْ مِنْهَا سَفْعٌ، فَيَدْخُلُونَ الجَنَّةَ، فَيُسَمِّيهِمْ أَهْلُ الجَنَّةِ الجَهَنَّمِيِّينَ\".\nالسفع بسين مهملة: الأثر، قال الجوهري: يقال: سفعته النار: إذا لفحته لفحًا يسيرًا، فغيرت لون البشرة (^١).\nالحديث الثالث عشر:\nحديث أَبِي سعيدٍ الخُدْرِيِّ أَنَّ النِبيَّ - ﷺ - قَالَ: \"إِذَا دَخَلَ أَهْلُ الجَنَّةِ الجَنَّةَ وأهل النَّارِ النَّارَ يَقُولُ اللهُ ﵎: مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ فَأَخْرِجُوهُ. فَيَخْرُجُونَ وقَدِ امْتُحِشُوا\" .. الحديث.\nمعنى \"امتحشوا\": أحرقوا، والمحش: إحراق النار الجلد، وقد محشت جلده أي: أحرقته، وفيه لغة: أمحشته، عن ابن السكيت (^٢). وقال الليث: المحش تناولٌ من لهب يحرق الجلد، ويبري العظم. وقال الداودي: انقبضوا كما تقبض الفحمة، وتصغر عن قدر العود.\nوقوله: (\"وعادوا حممًا\") قال الهروي: الحمم: الفحم، واحدته حممة (^٣).\n_________\n(^١) \"الصحاح\" ٣/ ١٢٣٠.\n(^٢) \"إصلاح المنطق\" ص ٢٧٩.\n(^٣) \"غريب الحديث\" ١/ ١٢٠.","vol":"30","page":90},{"text":"وقال الجوهري: الحمم: الرماد والفحم، وكل ما احترق من النار (^١).\nفصل:\nقوله: (\"فينبتون كما تنبت الحبة\") هي بكسر الحاء، قال القزاز (والفراء) (^٢): هي بزور البقل، وقيل: حب ينبت في الحشيش صغار، وقيل: هي الحبوب المختلفة. وقال ابن شميل: هي اسم جامع لحبوب البقول التي تنتثر إذا هاجت، ثم إذا أمطرت من قابل نبتت. وقال الكسائي: هي حب الرياحين، الواحدة حبة، فأما الحنطة ونحوها فهو الحب لا غير. وقال أبو عمرو: هي نبت ينبت في الحشيش صغار، وهي بمعنى ما سلف. وقال صاحب \"الجمهرة\": كل ما كان من بزر العشب فهو حبة، والجمع: حبب (^٣). زاد الجوهري: والحبة بالكسر: بزور الصحراء بما ليس بقوت، وذكر الحديث (^٤). وعبارة الخطابي: هي بزور النبات (^٥).\nفصل:\nوقوله: (\"في حميل السيل\") أي: محموله، فعيل: بمعنى مفعول، كقتيل (وجريح) (^٦)، وهو ما جاء به من طين أو غثاء، فإذا كان فيه حبة واستقرت على شط الوادي نبتت في كل يوم وليلة، وهي أسرع نابتة\n_________\n(^١) \"الصحاح\" ٥/ ١٩٠٥.\n(^٢) من (ص ٢).\n(^٣) \"الجمهرة\" ١/ ٦٥.\n(^٤) \"الصحاح\" ١/ ١٠٥.\n(^٥) \"أعلام الحديث\" ٣/ ٢٢٧٣.\n(^٦) من (ص ٢).","vol":"30","page":91},{"text":"نباتًا، وإنما أخبر - ﵇ - عن سرعة نباتهم. وقال الداودي: هذا مثل ضربه للذي يغتسل عند خروجه من جهنم، فيزول عنه السفع، ويصير ضامرًا ذابلًا مصفرًا، فإذا دخل يأت إليه.\nوقوله: (أو قال: \"في حمئة السيل\") هو الطين الأسود المنتن، كذا ذكره الخطابي (^١). قال (ابن التين) (^٢). والذي رويناه: \"حِمة\" بكسر الحاء غير مهموز، ومعناه مثل معنى حميل، وفي رواية أخرى: \"حمية\": بفتح الحاء وتشديد الياء، أي: معظم جريه واشتداده.\nالحديث الرابع عشر:\nحديث النُّعْمَان - ﵁ -، سمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"إِن أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ القِيَامَةِ لَرَجُلٌ تُوضَعُ في أَخْمَصِ قَدَمَيْهِ جَمْرَةٌ يَغْلِي مِنْهَا دِمَاغُهُ\".\nوفي رواية: \"على أخمص قدميه جمرتان يغلي منهما دماغه كما يغلي المرجل بالقمقم\".\nروي هذا من حديث إسرائيل، عن أبي إسحاق عنه. والأول من حديث شعبة، عن أبي إسحاق عنه.\nوأخرجه (مسلم) (^٣) أيضًا من حديث شعبة به بلفظ: \"لرجل\" إلى قوله: \"دماغه\". ومن حديث الأعمش، عن أبي إسحاق، عن رسول الله - ﷺ -: \"إن أهون أهل النار عذابًا من له نعلان وشراكان من نار يغلي منهما دماغه كلما يغلي المرجل ما يرى أن أحدًا أشد منه عذابًا، وإنه لأهونهم عذابًا\" (^٤).\n_________\n(^١) \"أعلام الحديث\" ٣/ ٢٢٧٣.\n(^٢) في الأصل: (ابن المنير). ولعل المثبت هو الصواب.\n(^٣) من (ص ٢).\n(^٤) مسلم (٢١٣).","vol":"30","page":92},{"text":"والأخمص: ما دخل من باطن القدم فلم يصب الأرض، قاله الجوهري (^١). وقال ابن فارس: أخمص القدم: باطنها (^٢).\nقال الداودي: وفي موضع آخر من الصحاح: \"من نار تبلغ كعبيه\" (^٣) فإما أن يكون قالهما، أو اكتفى في قوله: \"جمرة\" أنها في أحد الأخمصين لعلم السامع بالقدمين، كقوله تعالى: ﴿عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ﴾ [ق: ١٧] قال: ويحتمل أن يكون هذا الرجل أبا طالب، أو غيره من المسلمين؛ لأن أبا طالب تبلغ النار كعبيه؛ ولأنه أخف الكافرين عذابًا؛ ولأن الكفرة: ﴿كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا﴾ [النساء: ٥٦].\nوقوله: (\"كما يغلي المرجل بالقمقم\"). قال الجوهري: المرجل: قدر من نحاس (^٤). فانظر كيف يصح الكلام على هذا لا جرم، قال عياض: صوابه المرجل، والقمقم.\nالحديث الخامس عشر:\nحديث عَدِيِّ بْنِ حَاتِمٍ.\nسلف قريبًا في باب من نوقش الحساب (^٥).\nالحديث السادس عشر:\nحديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - وَذُكِرَ عِنْدَهُ عَمُّهُ أَبُو طَالِبٍ فَقَالَ: \"لَعَلَّهُ تَنْفَعُهُ شَفَاعَتِي يَوْمَ القِيَامَةِ، فَيُجْعَلُ فِي ضَحْضَاحٍ مِنَ نارٍ يَبْلُغُ كعْبَيْهِ يَغْلِي مِنْهُ أُمُّ دِمَاغِهِ\".\n_________\n(^١) \"الصحاح\" ٣/ ١٠٣٨.\n(^٢) \"مجمل اللغة\" ١/ ٣٠٣.\n(^٣) سلف برقم (٣٨٨٥)، ورواه مسلم (٢١٠).\n(^٤) \"الصحاح\" ٤/ ١٧٠٥.\n(^٥) برقم (٦٥٤٠).","vol":"30","page":93},{"text":"الضحضاح: ما رق من الماء على وجه الأرض، وهذِه شفاعة خاصة له، ذكره آخر الباب من حديث العباس أنه قال لرسول الله: هل نفعت أبا طالب بشيء؟\nالحديث السابع عشر:\nحديث أنس - ﵁ - في الشفاعة بطوله، وفي آخره: \"حَتَّى مَا يبقى في النَّارِ إِلَّا مَنْ حَبَسَهُ القُرآنُ\" وكان قتادة يقول عند هذا: أي وجب عليه الخلود. وفي ذكر الخطيئة من يجوز وقوع الصغائر عليهم، والمختار خلافه.\nوقوله: ويقول: (\"ائتوا نوحًا أول رسول بعثه الله\") ذكر أصحاب التواريخ أن إدريس جد نوح - ﵉ -، فإن لم يكن إدريس رسولًا لم يصح (قولهم) (^١) على صحة الخبر أنه جد نوح؛ لقوله: \"أول رسول بعثه الله\" وإن لم يكن (إدريس) (^٢) رسول جاز، فيجوز أن يكون نبيًّا غير مرسل.\nقال الداودي: فيه أن نوحًا أول رسول، وما روي أن آدم رسول الله لا يثبت كثبوت هذا النقل واشتهاره، قال: ومن هنا لم يتسق الكلام على الولاء؛ لأن بين قوله: \"فأخر ساجدًا\" وبين قوله: \"فيحد لي حدَّا\" ما يكون من أمور (يوم) (^٣) القيامة من الموازين من تطاير الصحف، والحساب، والحوض، فهذا كله قبل دخول من يدخل النار، ثم يكون بعد ذَلِكَ من يخرج من النار.\n_________\n(^١) في الأصل: (قوله).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).","vol":"30","page":94},{"text":"وقوله: (\"إلا من حبسه القرآن\") يعني: أهل الكفر؛ لقوله تعالى: ﴿وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ﴾ [البقرة: ١٦٧].\nوفي هذا فضل نبينا على سائر الأنبياء والرسل عليهم أفضل الصلاة والسلام، خصوصًا نبينا.\nوفيه: تواضع الأنبياء، ومعرفتهم بحق بعضهم بعضًا.\nوفيه: أن الأنبياء لم يعلموا اختصاص نبينا بالشفاعة العظمى، ولو علموا ذَلِكَ لردوهم إليه من أول وهلة.\nوفيه: أن أهل المحشر (يتصرفون) (^١) فيما ينفعهم.\nالحديث الثامن عشر:\nحديث عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَخْرُجُ قَوْمٌ مِنَ النَّارِ بِشَفَاعَةِ مُحَمَّدٍ - ﷺ - \" فَيَدْخُلُونَ الجَنَّةَ، فيُسَمَّوْنَ الجَهَنَمِيِّينَ\".\nوقد سلف من حديث أنس، لكن زاد في هذا الحديث بالشفاعة، وفي إسناده الحسن بن ذكوان، وهو مكبر من أفراد البخاري.\nوقال النسائي في حقه: ليس بالقوي (^٢).\nوأما المصغر فأخرجا له.\nوالأول أبو سلمة بصري، روى عن أبي رجاء عمران.\nوالمصغر، هو المعلم العوذي بصري أيضًا.\n_________\n(^١) في الأصل: (يتضررون)، والمثبت من (ص ٢).\n(^٢) \"الضعفاء والمتروكين\" للنسائي (مطبوع مع كتاب \"الضعفاء الصغير\" للبخاري (١٥٢).","vol":"30","page":95},{"text":"الحديث التاسع عشر:\nحديث أَنَسٍ - ﵁ -، (في قصة أم حارثة) (^١)، الحديث سلف في الباب، ونوعه؛ لاختلاف السندين، فإنه أخرجه هنا بعلو عن قتيبة، عن إسماعيل بن جعفر، عن حميد، عن أنس. وأخرجه أولًا عن عبد الله ابن محمد، ثَنَا معاوية بن عمرو، ثَنَا أبو إسحاق، عن حميد، عن أنس: فعلا الأول برجل، وأخرجه في الجهاد أيضًا رباعيًّا إلى أنس (^٢)، وزاد في الباب فيه:\nوَقَالَ: \"غَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوْسِ أَحَدِكُمْ أَوْ مَوْضِعُ قَدَهٍ مِنَ الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوْ أَنَّ امْرَأَةً مِنْ نِسَاءِ أَهْلِ الجَنَّةِ اطَّلَعَتْ إِلَى الأَرْضِ لأَضَاءَتْ مَا بَيْنَهُمَا، [وَلَمَلأَتْ مَا بَيْنَهُمَا] (^٣) رِيحًا، وَلَنَصِيفُهَا -يَعْنِي: الخِمَارَ- خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا\".\nقوله: (سهم غريب) قال الجوهري: أصابه سهم غريب، يضاف ويسكن ويحرك إذا كان لا يدرى من رماه (^٤). وفي كتاب ابن فارس: أتاه سهم غرب، إذا لم يدر من رمى به، قال: ويقال: سهم غريب أيضًا (^٥).\nقال ابن التين: والذي رويناه مضاف مفتوح قال: و(قد) رويناه بفتح القاف وتشديد الدال. والقد: السوط أي: مقدار سوطه؛ لأنه يقد، أي: يقطع طولًا. وقيل: \"موضع قده\" أي: شراكه.\n_________\n(^١) في الأصل: (أن أم حارثة)، والمثبت من (ص ٢).\n(^٢) سلف برقم (٢٨٠٩).\n(^٣) ساقطة من الأصول، والمثبت من \"الصحيح\".\n(^٤) \"الصحاح\" ١/ ١٩٤.\n(^٥) \"مجمل اللغة\" ٢/ ٦٩٥.","vol":"30","page":96},{"text":"قال الهروي: \"موضع قده\" يعني: موضع سوطه، ويقال للسوط: قد. قال: فأما القد بالفتح: فجلد السخلة، وفي الحديث أن امرأة أرسلت إلى رسول الله - ﷺ - بجرتين وقدٍ. فالقد: سقاء صغير يتخذ من مسك السخلة ويجعل فيه اللبن. وقال أبو بكر: يجوز أن يكون القد: النعل. يعني في الحديث، سميت قدًا؛ لأنه يقد من الجلد، قال: وروى ابن الأعرابي: كسبت اليماني قده لم يجرد.\nوقال الفراء: بالكسر النعل يجرد من الشعر، فيكون ألين له.\nقال الداودي \"وقاب قوس\" يعني: ما بين وسط الوتر، ووسط القوس.\nوالمعروف أن قاب: قدر، والقاب: قدر ما بين المقبض والسية، وقال بعضهم: في قوله تعالى: ﴿قَابَ قَوْسَيْنِ أَوْ أَدْنَى﴾ [النجم: ٩]: قابي قوس، فقلبه.\nوقوله: (\"ولنصيفها\" يعني: الخمار)، هذا هو المعروف عند أهل اللغة (^١)، وذكر الهروي قولًا ثانيًا أن نصيفها معجرها (^٢).\nالحديث العشرون:\nحديث أَبِي هُرَيْرَةَ - ﵁ -، قَالَ: قال النَّبيُّ - ﷺ -: \"لَا يَدْخُلُ أَحَدٌ الجَنَّةَ إِلَّا أُرِيَ مَقْعَدَهُ مِنَ النَّارِ، لَوْ أَسَاءَ، لِيَزْدَادَ شُكْرًا، وَلَا يَدْخُلُ النَّارَ أَحَدٌ إِلَّا أُرِيَ مَقْعَدَهُ مِنَ الجَنَّةِ لَوْ أَحْسَنَ، لِيَكُونَ عَلَيْهِ حَسْرَةً\"\nفيه بشرى للمؤمن، وعكس للكافر.\n_________\n(^١) في (ص ٢): الحديث.\n(^٢) انظر: \"النهاية\" ٥/ ٦٦.","vol":"30","page":97},{"text":"الحديث الحادي والعشرون:\nحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، مَنْ أَسْعَدُ النَّاسِ بِشَفَاعَتِكَ يَوْمَ القِيَامَةِ؟ فَقَالَ: \"لَقَدْ ظنَنْتُ يَا أَبَا هُرَيْرَةَ أَنْ لَا يَسْأَلنِي عَنْ هذا الحَدِيثِ أحدٌ أَوَّلُ مِنْكَ؛ لِمَا رَأَيْتُ مِنْ حِرْصِكَ عَلَى الحَدِيثِ، أَسْعَدُ النَّاسِ بِشَفَاعَتِي يَوْمَ القِيَامَةِ مَنْ قَالَ: لَا إله إِلَّا اللهُ. خَالِصًا مِنْ قِبَلِ نَفْسِهِ\".\nمعنى: \"أول منك\" أي: قبلك يسألني، وضبطه الحفاظ بنصب (أول) (^١)، ويصح رفعها؛ لأن (أن) مخففة من الثقيلة، وهو مثل قوله تعالى: ﴿وَحَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا وَصَمُّوا﴾ [المائدة: ٧١]، قرئ بالوجهين (^٢)، وأول: أصله أوأل على وزن أفعل مهموز الوسط، قلبت الهمزة واوًا وأدغم، يدل على ذَلِكَ قولهم: هذا أولى منك، والجمع الأوائل، والأوالي أيضًا على القلب، وقال قوم: أصله أوول على وزن فوعل، فقلبت الواو الأولى همزة، وإنما لم تجمع على أواول لاستثقالهم اجتماع الواوين بينهما ألف الجمع.\nالحديث الثاني والعشرون:\nحديث عَبِيدةَ -بفتح العين- عَنْ عَبْدِ اللهِ - ﵁ -، قال: قَالَ النَّبِيُّ - ﷺ: \"إِنِّي لأَعْلَمُ آخِرَ أَهْلِ النَّارِ خُرُوجًا مِنْهَا وَآخِرَ أَهْلِ الجَنَّةِ دُخُولًا\" .. الحديث. وفي آخره. \"فَيَقُولُ: تَسْخَرُ مِنِّي -أَوْ تَضْحَكُ مِنِّي- وَأَنْتَ المَلِكُ!! \". فَلَقَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ،\n_________\n(^١) في (ص ٢): اللام.\n(^٢) قلت: فقرأ ابن كثير ونافع وعاصم وابن عامر: (أن لا تكون فتنة) نصبًا.\nوقرأ أبو عمرو وحمزة والكسائي: (أن لا تكونُ فتنة) رفعًا.\nانظر: \"الحجة للقراء السبعة\" ٣/ ٢٤٦.","vol":"30","page":98},{"text":"وَكَانَ يُقَالُ: ذَلِكَ أَدْنَى أَهْلِ الجَنَّةِ مَنْزِلَةً أي: الذي له مئل الدنيا وعشرة أمئالها.\nسيأتي بعد أن الضحك معناه: الاستهزاء، ونحوه السخرية، وورد ذلك في القرآن على سبيل المقابلة، وهو هنا على معنى المقابلة، وإن لم تذكر لفظًا، فهي موجودة معنى؛ لأنه ذكر أنه عاهد الله مرارًا لا يسأله غير ما سأله ثم غدر، فحل غدره محل الاستهزاء، وكذا دخوله الجنة وتردده، وتخيله أنها ملأى ضرب من ذَلِكَ، فأطلق ذَلِكَ جزاء على ما تقدم من غدره.\nالحديث الثالث والعشرون:\nحديث العَبَّاسِ - ﵁ - وقد أسلفناه في الحديث الخامس عشر.","vol":"30","page":99},{"text":"<span data-type='title' id=toc-3930>٥٢ - باب الصِّرَاطُ جَسْرُ جَهَنَّمَ</span>\n٦٥٧٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَعِيدٌ وَعَطَاءُ بْنُ يَزِيدَ أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُمَا، عَنِ النَّبِيِّ - ﷺ. وَحَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ أُنَاسٌ: يَا رَسُولَ اللهِ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ فَقَالَ: «هَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ؟». قَالُوا: لَا يَا رَسُولَ اللهِ. قَالَ: «هَلْ تُضَارُّونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ دُونَهُ سَحَابٌ؟». قَالُوا لَا يَا رَسُولَ اللهِ. قَالَ: «فَإِنَّكُمْ تَرَوْنَهُ يَوْمَ الْقِيَامَةِ كَذَلِكَ، يَجْمَعُ اللهُ النَّاسَ فَيَقُولُ: مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْهُ. فَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الشَّمْسَ، وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الْقَمَرَ، وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ، وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا مُنَافِقُوهَا، فَيَأْتِيهِمُ اللهُ فِي غَيْرِ الصُّورَةِ الَّتِي يَعْرِفُونَ فَيَقُولُ أَنَا رَبُّكُمْ. فَيَقُولُونَ: نَعُوذُ بِاللهِ مِنْكَ، هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا، فَإِذَا أَتَانَا رَبُّنَا عَرَفْنَاهُ. فَيَأْتِيهِمُ اللهُ فِي الصُّورَةِ الَّتِي يَعْرِفُونَ فَيَقُولُ: أَنَا رَبُّكُمْ. فَيَقُولُونَ أَنْتَ رَبُّنَا، فَيَتْبَعُونَهُ، وَيُضْرَبُ جِسْرُ جَهَنَّمَ». قَالَ رَسُولُ اللهِ - ﷺ -: «فَأَكُونُ أَوَّلَ مَنْ يُجِيزُ، وَدُعَاءُ الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّمْ. وَبِهِ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ، أَمَا رَأَيْتُمْ شَوْكَ السَّعْدَانِ؟». قَالُوا: بَلَى يَا رَسُولَ اللهِ. قَالَ: «فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ، غَيْرَ أَنَّهَا لَا يَعْلَمُ قَدْرَ عِظَمِهَا إِلاَّ اللهُ، فَتَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ، مِنْهُمُ الْمُوبَقُ، بِعَمَلِهِ وَمِنْهُمُ الْمُخَرْدَلُ، ثُمَّ يَنْجُو، حَتَّى إِذَا فَرَغَ اللهُ مِنَ القَضَاءِ بَيْنَ عِبَادِهِ، وَأَرَادَ أَنْ يُخْرِجَ مِنَ النَّارِ مَنْ أَرَادَ أَنْ يُخْرِجَ، مِمَّنْ كَانَ يَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، أَمَرَ الْمَلَائِكَةَ أَنْ يُخْرِجُوهُمْ، فَيَعْرِفُونَهُمْ بِعَلَامَةِ آثَارِ السُّجُودِ، وَحَرَّمَ اللهُ عَلَى النَّارِ أَنْ تَأْكُلَ مِنِ ابْنِ آدَمَ أَثَرَ السُّجُودِ، فَيُخْرِجُونَهُمْ قَدِ امْتُحِشُوا، فَيُصَبُّ عَلَيْهِمْ مَاءٌ يُقَالُ لَهُ مَاءُ الْحَيَاةِ، فَيَنْبُتُونَ نَبَاتَ الحِبَّةِ فِي حَمِيلِ السَّيْلِ، وَيَبْقَى رَجُلٌ مُقْبِلٌ بِوَجْهِهِ عَلَى النَّارِ فَيَقُولُ: يَا رَبِّ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا، فَاصْرِفْ وَجْهِي عَنِ النَّارِ فَلَا يَزَالُ يَدْعُو اللهَ. فَيَقُولُ:","vol":"30","page":100},{"text":"لَعَلَّكَ إِنْ أَعْطَيْتُكَ أَنْ تَسْأَلَنِي غَيْرَهُ؟ فَيَقُولُ: لَا وَعِزَّتِكَ- لَا أَسْأَلُكَ غَيْرَهُ؟ فَيَصْرِفُ وَجْهَهُ عَنِ النَّارِ، ثُمَّ يَقُولُ بَعْدَ ذَلِكَ: يَا رَبِّ قَرِّبْنِي إِلَى بَابِ الْجَنَّةِ. فَيَقُولُ أَلَيْسَ قَدْ زَعَمْتَ أَنْ لَا تَسْأَلَنِي غَيْرَهُ، وَيْلَكَ ابْنَ آدَمَ مَا أَغْدَرَكَ! فَلَا يَزَالُ يَدْعُو. فَيَقُولُ لَعَلِّي إِنْ أَعْطَيْتُكَ ذَلِكَ تَسْأَلَنِي غَيْرَهُ. فَيَقُولُ: لَا وَعِزَّتِكَ، لَا أَسْأَلُكَ غَيْرَهُ. فَيُعْطِي اللهَ مِنْ عُهُودٍ وَمَوَاثِيقَ أَنْ لَا يَسْأَلَهُ غَيْرَهُ، فَيُقَرِّبُهُ إِلَى بَابِ الْجَنَّةِ، فَإِذَا رَأَى مَا فِيهَا سَكَتَ مَا شَاءَ اللهُ أَنْ يَسْكُتَ، ثُمَّ يَقُولُ رَبِّ أَدْخِلْنِي الْجَنَّةَ. ثُمَّ يَقُولُ: أَوَلَيْسَ قَدْ زَعَمْتَ أَنْ لَا تَسْأَلَنِي غَيْرَهُ؟ وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ! فَيَقُولُ: يَا رَبِّ لَا تَجْعَلْنِي أَشْقَى خَلْقِكَ. فَلَا يَزَالُ يَدْعُو حَتَّى يَضْحَكَ، فَإِذَا ضَحِكَ مِنْهُ أَذِنَ لَهُ بِالدُّخُولِ فِيهَا، فَإِذَا دَخَلَ فِيهَا قِيلَ: تَمَنَّ مِنْ كَذَا. فَيَتَمَنَّى، ثُمَّ يُقَالُ لَهُ تَمَنَّ مِنْ كَذَا. فَيَتَمَنَّى حَتَّى تَنْقَطِعَ بِهِ الأَمَانِىُّ فَيَقُولُ لَهُ هَذَا لَكَ وَمِثْلُهُ مَعَهُ». قَالَ أَبُو هُرَيْرَةَ: وَذَلِكَ الرَّجُلُ آخِرُ أَهْلِ الْجَنَّةِ دُخُولًا. [انظر: ٨٠٦ - مسلم: ١٨٢ - فتح:١١/ ٤٤٤].\n\n٦٥٧٤ - قَالَ: وَأَبُو سَعِيدٍ الْخُدْرِيُّ جَالِسٌ مَعَ أَبِي هُرَيْرَةَ، لَا يُغَيِّرُ عَلَيْهِ شَيْئًا مِنْ حَدِيثِهِ حَتَّى انْتَهَى إِلَى قَوْلِهِ: «هَذَا لَكَ وَمِثْلُهُ مَعَهُ». قَالَ أَبُو سَعِيدٍ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «هَذَا لَكَ وَعَشَرَةُ أَمْثَالِهِ». قَالَ أَبُو هُرَيْرَةَ: حَفِظْتُ: «مِثْلُهُ مَعَهُ». [انظر: ٢٢ - مسلم: ١٨٣ - فتح: ١١/ ٤٤٦].\nذَكَرَ فيهِ حَدِيث أبي هريرة - ﵁ -. قال: قال ناس: يا رسول الله، هل نرى ربنا يوم القيامة؟ الحديث بطوله.\nوقد أسلفنا في تفسير سورة النساء في: \"هل تضارون في رؤية الشمس؟ \" أربع روايات: أكثرها: ضم أوله رواية من غير تشديد. أي: تضرون؛ لأن الضرر: المضرة.\nثانيها: فتح التاء وتشديد الضاد والراء من الضرر.\nثالثها: في غير هذا الموضع: \"تضامون\"، بضم أوله من الضيم.","vol":"30","page":101},{"text":"رابعها: بفتح التاء وتشديد الضاد والميم. وقال ابن التين: رويناه بفتح التاء وتشديد الضاد والراء، تفاعلون. قال الجوهري: أضرني فلان: دنا مني دنوًّا شديدًا، قال: وفي الحديث \"لا تضارون\" بفتح التاء، أي: لا تضامون (^١). وتضارون أصله: تتضاررون، حذفت التاء الأولى مثل ﴿نَارًا تَلَظَّى﴾ [الليل: ١٤]، ومعناه: لا تنازعون، ولا تجادلون فتكونون أخدانًا يضر بعضكم بعضًا في الجدال، يقال: ضاررته مضارة: إذا خالفته، وقيل: معناه: لا يمنع أحدكم (كثرة) (^٢) من ينظر إليه ألَّا يراه أو يضر به في نظره، أو يستر بعضهم عن بعض.\nثم ذكر الرواية الأولى مأخوذ من الضير أصله تضيرون، فاستثقلت الفتحة على الياء؛ لسكون ما قبلها، فألقيت حركتها على الضاد، وقلبت الياء ألفًا؛ لانفتاح ما قبلها، (ومعناه) (^٣) كمعنى الأول، قال: فأما ضم التاء وتشديد الراء، فمعناه أيضًا كذلك، أي: لا تضاررون أحدًا، فتسكن الراء الأولى وتدغم في التي بعدها.\nفصل:\nوفيه: رد على المعتزلة فيم إحالتهم الرؤية، والقرآن والسنة يرده، قال تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ﴾ [القيامة:٢٢، ٢٣] وقال تعالى: ﴿كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ﴾ [المطففين: ١٥] وحديث الباب، وكذا نحو عشرين من الصحابة، منهم: علي، وجرير، وصهيب، وأنس - ﵁ -. قال الداودي: وهذا الحديث في وسط الذي قبله، وكذا هو في كتاب مسلم، وقد سلف شرحه.\n_________\n(^١) \"الصحاح\" ٢/ ٧٢١.\n(^٢) من (ص ٢).\n(^٣) في الأصل: ومن في معناه.","vol":"30","page":102},{"text":"فصل:\nقوله: (\"من كان يعبد شيئًا فليتبعه\") يحتمل أن يريد: فليأته، ويحتمل أن يخلق في تلك الأشياء إدراك فتسير معهم.\nفصل:\nوالطاغوت: الشيطان في قول عمر، والطاغوت في قوله: ﴿يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ﴾ [النساء: ٦٠]، كعب بن الأشرف، قاله مجاهد (^١). قال سيبويه: الطاغوت: اسم واحد يقع على الجميع (^٢).\nوقال أبو عبيد: هو والجبت: كل ما عبد من دون الله. وقال محمد بن يزيد: الصواب عندي أن الطاغوت جماعة، بخلاف قول سيبويه، وقال ابن عزير: الطاغوت من الجن والإنس: شياطينهم، قال: ويكون واحدًا وجمعًا. قال أبو جعفر النحاس: فعلى قول سيبويه، إذا جمع فعله ذهب به إلى الشياطين، وإذا وحد ذهب به إلى الشيطان (^٣).\nفصل:\nقوله: (\"فيأتيهم الله في غير الصورة التي يعرفون\"). قيل: يحتمل أن تأتيهم صورة مخلوقة، فيقول: \"أنا ربكم\" على (سبيل) (^٤) الامتحان، فيقولون: نعوذ بالله منك، \"فيأتيهم الله في صورته التي يعرفونها\" والإتيان هنا عبارة عن رؤيتهم الله تعالى، وجرت العادة في المحدثين أن من كان غائبًا عن غيره لا يتوصل إليه إلا بالإتيان، فعبر عن الرؤية\n_________\n(^١) \"تفسير مجاهد\" ١/ ١٦٤.\n(^٢) \"الكتاب\" ٣/ ٢٤٠.\n(^٣) \"معاني القرآن\" للنحاس ١/ ٢٦٩ - ٢٧١.\n(^٤) في (ص ٢): صورة.","vol":"30","page":103},{"text":"به مجازًا، وقيل: معناه: ظهور فعله لنا مثل قوله تعالى: ﴿فَأَتَى اللهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ﴾ [النحل: ٢٦]، وقوله: ﴿وَجَاءَ رَبُّكَ﴾ [الفجر: ٢٢].\nفصل:\nقوله: (\"في الصورة\") يحتمل وجوهًا كما قال ابن فورك، منها: أن يكون \"في\" بمعنى الباء، كقول ابن عباس: ﴿فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ [البقرة: ٢١٠]: أي: بظلل (^١)، وبدل إحداهما بالآخر سائغ في الكلام، تقول: الحركة في التحرك، (وبالتحرك) (^٢)، وتقديره: أن الله يأتيهم بصورة غير صورته التي يعرفونه في الدنيا، وتكون الإضافة في الصورة إليه من طريق الملك والتدبير، كما يقال: سماء الله، وأرضه، وبيت الله. فيكون المعنى: أن الخلق عرفوا الله في الدنيا بدلالته (المنصوبة، وآياته) (^٣)\nالتي ركبها في الصور، وهي الأعراض الدالة على (حدث) (^٤) الأجسام، واقتضائها محدثًا بها من حيث كانوا محدثين (^٥).\nفصل:\nقوله: (\"ثم يقول: أنا ربكم\") قال بعض العلماء: هذِه آخر محنة المؤمنين فإنه يظهر هذا القول فعلًا من الله في بعض هذِه الصور محنة للمكلفين في الدنيا من المؤمنين، فيظهر منهم عن صدق توحيدهم، وصحة إيمانهم ما يكون بإنكار لذلك، والفائدة فيه: تعريفنا ما قدر الله سبحاثه لأهل الإيمان به في الدنيا والآخرة، أي: يثبتهم في\n_________\n(^١) \"تفسير ابن أبي حاتم\" ٢/ ٣٧٢.\n(^٢) من (ص ٢).\n(^٣) في الأصل كلام غير واضح، والمثبت من (ص ٢).\n(^٤) في الأصل: خلاف.\n(^٥) \"مشكل الحديث وبيانه\" لابن فورك ص ٨٩ - ٩٥.","vol":"30","page":104},{"text":"الدنيا على الحق عند اليقين، ويثبتهم في العقبى أيضًا في مواضع المحن، وإنما قيل للدنيا دار محن وتكليف مطلقًا، وإن كان قد تقع في العقبى المحن، فلا يطلق عليها أنها دار تكليف، بل يقال: دار جزاء؛ لأن ذَلِكَ الغالب عليها، وهذا كما يقع في الدنيا جزاء، ولا يضاف إليها؛ لأنها لا تغلب عليها ولم تبن له.\nفصل:\nقوله قبله: (\"فإذا أتانا ربنا عرفناه\") يحتمل أن يكون بإظهار فعل يبديه في قلوبهم عندما يحدث لهم من إدراكه ومعاينته، أو يكون عبارة عن رؤيتهم إياه كما تقدم (^١).\nوقوله: (\"فيأتيهم في الصورة التي يعرفونها\") أي: يظهر لهم نوع الصورة المعهودة لهم شكلًا وهيئة، ويخلق إدراكهم له، وخاطبهم بأن أسمعهم كلامه، وأفهمهم مراده، تبينوا وأتقنوا أن المكلم لهم هو ربهم. والفائدة في ذَلِكَ: تعريفنا ما يفعله الله في العقبى من عصمة أوليائه، وتثبيتهم، وتأييدهم حَتَّى لا تستفزهم مشاهدة تلك الأحوال العظيمة، ولا يستخفهم أمر تلك الصورة المنكرة التي لم يعهدوا مثلها.\nووجه معرفتهم إياه أنهم عرفوه في الدنيا عن معرفة منهم لمعبود لا يشبه شيئًا بما عبدوه\"، فإذا كان (مرئيهم في العقبى معروفهم) (^٢) في\n_________\n(^١) مذهب السلف هو: الإيمان بذلك كما يليق بجلال الله ﷾، قال ابن تيمية -﵀-: ومذهب سلف الأمة وأئمتها أن يوصف الله بما وصف نفسه، وبما وصفه به رسوله من غير تحريف ولا تعطيل ولا تكييف ولا تمثيل، فلا يجوز نفي صفات الله تعالى التي وصف بها نفسه، ولا يجوز تمثيلها بصفات المخلوقين؛ بل هو سبحانه ليس كمثله شيء وهو السميع البصير، ليس كمثله شيء لا في ذاته ولا في صفاته ولا في أفعاله. \"مجموع الفتاوى\" ٥/ ١٩٥.\n(^٢) في (ص ٢): (مرتبتهم في الدنيا معروفة)","vol":"30","page":105},{"text":"الدنيا اتفقوا أنه هو معبودهم، وحكى ابن أبي عاصم أنه قال في تأويل هذا الحديث: إن ذَلِكَ تغير يقع في عيون الرائين كنحو ما يتخيل الإثسان الشيء بخلاف ما هو به، فيتوهمه الشيء على الهيئة.\nفصل:\nقال ابن فورك: وإضافة الصورة إليه بمعنى: الملك والفعل لا بمعنى التصور بشيء من الصور -تعالى الله عن ذَلِكَ- لأن الهيئة، والصورة، والتأليف، والتركيب، إنما تصح على الأجسام المحدودة والجواهر المخلوقة (^١).\nقال: ويحتمل أن تكون الصورة هنا بمعنى الصفة، فيكون تقدير المعنى: ما يظهر لهم من شدة بأسه يوم القيامة، وإظهاره معايب الخلق ومساوئهم وفضائحهم، وإنما عرفوه سبحانه ستَّارًا حليمًا غفورًا، فيظهر لهم منها أن ذَلِكَ منه، وهو معنى قوله: \"فيقول: أنا ربكم \" على معنى قول القائل، قالت رجلي، وقالت أذني، على معنى ظهر ذَلِكَ فيه، فيقولون عند ظهور ذَلِكَ منه مستعيذين بالله: هذا\nمكاننا. أي: نثبت ونصبر حَتَّى تظهر رحمته وكرمه، وهو إتيان الرب لهم بإظهار جوده لهم، وعطفه عليهم، فيأتيهم بعد ذَلِكَ عند ثباتهم في الصورة التي يعرفون على معنى إبداء عفوه ومغفرته على الصفة التي عرفوه بها في الدنيا من ستره ومغفرته وحلمه، ومن هذا المعنى تقول: عرفني صورة هذا الأمر، أي: صفته (^٢).\nوقيل: هو صورة اعتقادي في هذا الأمر، والاعتقاد ليس بصورة مركبة، والمعنى: يرون الله تعالى على ما كانوا يعتقدونه عليه من\n_________\n(^١) \"مشكل الحديث وبيانه\" ص ٩٠.\n(^٢) \"مشكل الحديث وبيانه\" ص ٩٨ - ٩٩.","vol":"30","page":106},{"text":"الصفات التي يعرفونها، والإمام مالك نهى أن يتحدث بهذا الحديث، أي: لأجل خشية وقوع في محذور. وقال غيره: لا يقطع بأخبار الآحاد في المغيبات. قال أبو جعفر: فإن ثبت، فمعناه: أن يراد بالصورة: ما يأتي به في ظلل من الغمام والملائكة، أو يكونوا رأوه حين قبضوا في الموت فعرفوه بذلك، أو حين أخرجهم من صلب آدم فأشهدهم على أنفسهم. قال: ويحتمل المجيء والإتيان أن يقربهم ولا يوصف بالنقلة قال: وقولهم: نعوذ بالله منك أن ندعو ربًّا لا نعرفه.\nفصل:\nقوله: (\"ويضرب جسر جهنم\") الجسر واحد الجسور التي يعبر عليها، بفتح الجيم وكسرها، ذكره ابن السكيت (^١) والجوهري (^٢). قال ابن فارس: وهو معروف، قال: وقال ابن دريد: الجسر: القنطرة، يقال لها: الجسرة (^٣). قال ابن التين: وقرأناه بالكسر.\nوقوله: (\"فأكون أول من يجيز\") أي يخلفه، قال ابن فارس والجوهري: جزت الموضع، أجوزه، (جوزًا) (^٤)، أي: سلكته، وسرت فيه، وأجزته: خلفته وقطعته (^٥).\nفصل:\nالكلاليب: جمع كلوب، بفتح الكاف، وكلاب بضمها، وهو المنشل، ويسمى المهماز، وهو الحديدة التي على خف الرائض\n_________\n(^١) \"إصلاح المنطق\" ص ٣١.\n(^٢) \"الصحاح\" ٢/ ٦١٣.\n(^٣) \"مجمل اللغة\" ١/ ١٨٩.\n(^٤) في (ص ٢): جوازًا.\n(^٥) \"مجمل اللغة\" ١/ ٢٠٣، \"الصحاح\" ٣/ ٨٧٠.","vol":"30","page":107},{"text":"كلابًا، والمنشال: حديدة ينشل بها اللحم من القدر. وقال الداودي: الكلاليب التي يؤخذ بها الحديد المحمى. وفي رواية أخرى: \"خطاطيف\". قال: وهي أصح في المعنى أن تكون الخطاطيف مثل شوك السعدان، قال الجوهري: وفي الثل: مرعى ولا كالسعدان. والنون في السعدان زائدة؛ لأنه ليس في الكلام فعلال، غير جزعال وقهقار إلا من المضاعف، قال: ولهذا النبت شوك، يقال له: حسك السعدان، قال غيره: وهو شوكة حديد عليه (^١).\nوقوله: (\"غير أنه لا يعلم قدر عظمها إلا الله \") قال ابن التين: قرأناه بضم العين وسكون الظاء، وفي رواية أخرى: بكسر العين وفتح الظاء، وهو أشبه؛ لأنه مصدر.\nقال الجوهري: عظم الشيء عظمًا، أي: كبر، فتقديره: لا يعلم قدر كبرها إلا الله، قال: وعظَّم الشيء: أكبره (^٢).\nوقوله: (\"ومنهم المخردل\") أي: المقطع صغارًا صغارًا، قال ابن التين: بالدال والذال جميعًا، وقرأناه بالمهملة، (وهو في \"الصحاح\" أيضًا كذلك، حيث قال: خردلت اللحم: قطعته صغارًا بالدال والذال جميعًا (^٣).\nفصل:\nوقوله: (\"وحرم الله على النار أن تأكل من ابن آدم أثر السجود\") أي: لم يجعل لها قدرة على ذَلِكَ، ويجوز أن يخلق الله فيها إدراكًا يحرم عليها ذَلِكَ، وآثار السجود في الجبهة والأنف والكفين وأطراف القدمين من باطنهما والركبتين.\n_________\n(^١) \"الصحاح\" ٢/ ٤٨٨.\n(^٢) \"الصحاح\" ٥/ ١٩٨٧.\n(^٣) من (ص ٢). وانظر: \"الصحاح\" ٤/ ١٦٨٤.","vol":"30","page":108},{"text":"وفيه: دليل على تبعيض المرء في النار، وكذا قوله - ﵇ -: \"من أعتق مسلمًا أعتق الله بكل عضو منه عضوًا منه من النار، حتَّى الفرج بالفرج\" (^١). فعلى هذا إذا كان المعتق ناقص عضو كان ما قابل ذَلِكَ العضو الناقص في النار.\nفصل:\nوقوله: (\"قشبني ريحها \"): هو بفتح الشين، ونحفظه مخففًا، وقال ابن التين: هو بتشديدها، أي: آذاني، كأنه قال: سمني، يقال: قشبه: سقاه السم، وكل مسموم قشيب.\nوقوله: (\"وأحرقني ذكاها\") وفي بعض النسخ بالمد، يقال: ذكت النار. تذكر ذكا مقصور اشتعلت، والمد فيه لغة.\nوقال ابن التين: قرأناه بالمد وفتح الذال، قال ابن ولَّاد: ذكاء النار: التهابها، مقصور يكتب بالألف؛ لأنه من الواو، يقال: ذكت تذكر (^٢). وكذا ذكره الجوهري (^٣). وقال ابن فارس: ذكاء اسم الشمس، قال: وذلك أنها تذكر كالنار، والصبح ابن ذكاء من ضوئها (^٤).\nوقوله: (\"حَتَّى يضحك\") الضحك من الله محمول على إظهار الرضا والقبول.\n_________\n(^١) رواه الترمذي (١٥٤٧) من حديث أبي أمامة.\nورواه الحاكم ٢/ ٢١٢ من حديث واثلة بن الأسقع.\nوانظر: \"الصحيحة\" (٢٦١١).\n(^٢) \"المقصور والممدود\" لابن ولاد ص ٤٢ - ٤٣.\n(^٣) \"الصحاح\" ٦/ ٢٣٤٦.\n(^٤) \"مجمل اللغة\" ١/ ٣٥٩.","vol":"30","page":109},{"text":"<span data-type='title' id=toc-3931>٥٣ - باب فِي الحَوْضِ</span>\nوَقَوْلِ اللهِ تَعَالَئ: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ﴾ [الكوثر: ١].\nوَقَالَ عَبْدُ اللهِ بْنُ زيدٍ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"اصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الحَوْضِ\".\n\n٦٥٧٥ - حَدَّثَنِي يَحْيَى بْنُ حَمَّادٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ سُلَيْمَانَ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ -: «أَنَا فَرَطُكُمْ عَلَى الْحَوْضِ» [٦٥٧٦، ٧٤٠٩ - مسلم: ٢٢٩٧ - فتح: ١١/ ٤٦٣].\n\n٦٥٧٦ - وَحَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الْمُغِيرَةِ قَالَ: سَمِعْتُ أَبَا وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ «أَنَا فَرَطُكُمْ عَلَى الْحَوْضِ، وَلَيُرْفَعَنَّ رِجَالٌ مِنْكُمْ ثُمَّ لَيُخْتَلَجُنَّ دُونِي، فَأَقُولُ: يَا رَبِّ أَصْحَابِي. فَيُقَالُ: إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ». تَابَعَهُ عَاصِمٌ عَنْ أَبِي وَائِلٍ. وَقَالَ حُصَيْنٌ: عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٦٥٧٥ - مسلم: ٢٢٩٧ - فتح: ١١/ ٤٦٣].\n\n٦٥٧٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَمَامَكُمْ حَوْضٌ كَمَا بَيْنَ جَرْبَاءَ وَأَذْرُحَ». [مسلم: ٢٢٩٩ - فتح: ١١/ ٤٦٣].\n\n٦٥٧٨ - حَدَّثَنِي عَمْرُو بْنُ مُحَمَّدٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ وَعَطَاءُ بْنُ السَّائِبِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵁ - قَالَ الْكَوْثَرُ الْخَيْرُ الْكَثِيرُ الَّذِي أَعْطَاهُ اللهُ إِيَّاهُ. قَالَ أَبُو بِشْرٍ: قُلْتُ لِسَعِيدٍ: إِنَّ أُنَاسًا يَزْعُمُونَ أَنَّهُ نَهَرٌ فِي الْجَنَّةِ. فَقَالَ سَعِيدٌ: النَّهَرُ الَّذِي فِي الْجَنَّةِ مِنَ الخَيْرِ الذِي أَعْطَاهُ اللهُ إِيَّاهُ. [مسلم: ٤٩٦٦ - فتح: ١١/ ٤٦٣].\n\n٦٥٧٩ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: قَالَ عَبْدُ اللهِ بْنُ عَمْرٍو: قَالَ النَّبِيُّ - ﷺ -: \"حَوْضِي مَسِيرَةُ شَهْرٍ، مَاؤُهُ أَبْيَضُ مِنَ اللَّبَنِ، وَرِيحُهُ أَطْيَبُ مِنَ الْمِسْكِ، وَكِيزَانُهُ كَنُجُومِ السَّمَاءِ، مَنْ شَرِبَ مِنْهَا","vol":"30","page":110},{"text":"فَلَا يَظْمَأُ أَبَدًا\". [مسلم: ٢٢٩٢ - فتح: ١١/ ٤٦٣].\n\n٦٥٨٠ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، قَالَ ابْنُ شِهَابٍ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ قَدْرَ حَوْضِي كَمَا بَيْنَ أَيْلَةَ وَصَنْعَاءَ مِنَ الْيَمَنِ، وَإِنَّ فِيهِ مِنَ الأَبَارِيقِ كَعَدَدِ نُجُومِ السَّمَاءِ». [مسلم: ٢٣٠٣ - فتح: ١١/ ٤٦٣].\n\n٦٥٨١ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا هَمَّامٌ عَنْ قَتَادَةَ عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. وَحَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «بَيْنَمَا أَنَا أَسِيرُ فِي الْجَنَّةِ إِذَا أَنَا بِنَهَرٍ حَافَتَاهُ قِبَابُ الدُّرِّ الْمُجَوَّفِ قُلْتُ: مَا هَذَا يَا جِبْرِيلُ؟ قَالَ: هَذَا الْكَوْثَرُ الَّذِي أَعْطَاكَ رَبُّكَ. فَإِذَا طِينُهُ -أَوْ طِيبُهُ- مِسْكٌ أَذْفَرُ». شَكَّ هُدْبَةُ. [انظر: ٣٥٧٠ - مسلم: ١٦٢ - فتح: ١١/ ٤٦٤].\n\n٦٥٨٢ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَيَرِدَنَّ عَلَيَّ نَاسٌ مِنْ أَصْحَابِي الحَوْضَ، حَتَّى عَرَفْتُهُمُ اخْتُلِجُوا دُونِي، فَأَقُولُ أَصْحَابِي. فَيَقُولُ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ» [مسلم: ٢٣٠٤ - فتح: ١١/ ٤٦٤].\n\n٦٥٨٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا مُحَمَّدُ بْنُ مُطَرِّفٍ، حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنِّي فَرَطُكُمْ عَلَى الْحَوْضِ، مَنْ مَرَّ عَلَيَّ شَرِبَ، وَمَنْ شَرِبَ لَمْ يَظْمَأْ أَبَدًا، لَيَرِدَنَّ عَلَيَّ أَقْوَامٌ أَعْرِفُهُمْ وَيَعْرِفُونِي، ثُمَّ يُحَالُ بَيْنِي وَبَيْنَهُمْ» [انظر: ٧٠٥٠ - مسلم: ٢٢٩٠ - فتح: ١١/ ٤٦٤].\n\n٦٥٨٤ - قَالَ أَبُو حَازِمٍ فَسَمِعَنِي النُّعْمَانُ بْنُ أَبِي عَيَّاشٍ فَقَالَ: هَكَذَا سَمِعْتَ مِنْ سَهْلٍ فَقُلْتُ: نَعَمْ. فَقَالَ: أَشْهَدُ عَلَى أَبِي سَعِيدٍ الخُدْرِيِّ لَسَمِعْتُهُ وَهْوَ يَزِيدُ فِيهَا: «فَأَقُولُ إِنَّهُمْ مِنِّي. فَيُقَالُ إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ. فَأَقُولُ: سُحْقًا سُحْقًا لِمَنْ غَيَّرَ بَعْدِي». وَقَالَ ابْنُ عَبَّاسٍ \"سُحْقًا\" بُعْدًا: يُقَالُ: سَحِيقٌ بَعِيدٌ، وَأَسْحَقَهُ: أَبْعَدَه","vol":"30","page":111},{"text":"٦٥٨٥ - وَقَالَ أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ الْحَبَطِيُّ: حَدَّثَنَا أَبِي، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ كَانَ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ قَالَ: «يَرِدُ عَلَيَّ يَوْمَ الْقِيَامَةِ رَهْطٌ مِنْ أَصْحَابِي فَيُحَلَّئُونَ عَنِ الحَوْضِ فَأَقُولُ: يَا رَبِّ أَصْحَابِي. فَيَقُولُ: إِنَّكَ لَا عِلْمَ لَكَ بِمَا أَحْدَثُوا بَعْدَكَ، إِنَّهُمُ ارْتَدُّوا عَلَى أَدْبَارِهِمُ الْقَهْقَرَي». [٦٥٨٦ - فتح: ١١/ ٤٦٤].\n\n٦٥٨٦ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ الْمُسَيَّبِ أَنَّهُ كَانَ يُحَدِّثُ عَنْ أَصْحَابِ النَّبِيِّ - ﷺ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «يَرِدُ عَلَى الْحَوْضِ رِجَالٌ مِنْ أَصْحَابِي فَيُحَلَّئُونَ عَنْهُ، فَأَقُولُ: يَا رَبِّ أَصْحَابِي. فَيَقُولُ: إِنَّكَ لَا عِلْمَ لَكَ بِمَا أَحْدَثُوا بَعْدَكَ، إِنَّهُمُ ارْتَدُّوا عَلَى أَدْبَارِهِمُ الْقَهْقَرَى». وَقَالَ شُعَيْبٌ: عَنِ الزُّهْرِيِّ، كَانَ أَبُو هُرَيْرَةَ يُحَدِّثُ، عَنِ النَّبِيِّ - ﷺ - فَيُجْلَوْنَ. وَقَالَ عُقَيْلٌ \"فَيُحَلَّئُونَ\". وَقَالَ الزُّبَيْدِيُّ: عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ. [انظر: ٦٥٨٥ - فتح: ١١/ ٤٦٤].\n\n٦٥٨٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ، حَدَّثَنَا أَبِي قَالَ: حَدَّثَنِي هِلَالٌ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «بَيْنَا أَنَا قَائِمٌ إِذَا زُمْرَةٌ، حَتَّى إِذَا عَرَفْتُهُمْ خَرَجَ رَجُلٌ مِنْ بَيْنِي وَبَيْنِهِمْ فَقَالَ: هَلُمَّ. فَقُلْتُ: أَيْنَ؟ قَالَ: إِلَى النَّارِ وَاللهِ. قُلْتُ: وَمَا شَأْنُهُمْ؟ قَالَ إِنَّهُمُ ارْتَدُّوا بَعْدَكَ عَلَى أَدْبَارِهِمُ الْقَهْقَرَي. ثُمَّ إِذَا زُمْرَةٌ حَتَّى إِذَا عَرَفْتُهُمْ خَرَجَ رَجُلٌ مِنْ بَيْنِي وَبَيْنِهِمْ فَقَالَ: هَلُمَّ. قُلْتُ أَيْنَ؟ قَالَ: إِلَى النَّارِ وَاللهِ. قُلْتُ: مَا شَأْنُهُمْ؟ قَالَ: إِنَّهُمُ ارْتَدُّوا بَعْدَكَ عَلَى أَدْبَارِهِمُ الْقَهْقَرَي. فَلَا أُرَاهُ يَخْلُصُ مِنْهُمْ إِلاَّ مِثْلُ هَمَلِ النَّعَمِ». [فتح: ١١/ ٤٦٥].\n\n٦٥٨٨ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ عُبَيْدِ اللهِ، عَنْ خُبَيْبٍ عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ «مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ، وَمِنْبَرِي عَلَى حَوْضِي» [انظر: ١١٦٩ - مسلم: ١٣٩١ - فتح: ١١/ ٤٦٥].","vol":"30","page":112},{"text":"٦٥٨٩ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنِي أَبِي عَنْ شُعْبَةَ، عَنْ عَبْدِ الْمَلِكَ قَالَ: سَمِعْتُ جُنْدَبًا قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «أَنَا فَرَطُكُمْ عَلَى الْحَوْضِ» [مسلم: ٢٢٨٩ - فتح: ١١/ ٤٦٥].\n\n٦٥٩٠ - حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ عَلَى الْمَيِّتِ، ثُمَّ انْصَرَفَ عَلَى الْمِنْبَرِ فَقَالَ: «إِنِّي فَرَطٌ لَكُمْ، وَأَنَا شَهِيدٌ عَلَيْكُمْ، وَإِنِّي وَاللهِ لأَنْظُرُ إِلَى حَوْضِي الآنَ، وَإِنِّي أُعْطِيتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ -أَوْ مَفَاتِيحَ الأَرْضِ- وَإِنِّي وَاللهِ مَا أَخَافُ عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي، وَلَكِنْ أَخَافُ عَلَيْكُمْ أَنْ تَنَافَسُوا فِيهَا» [انظر: ١٣٤٤ - مسلم: ٢٢٩٦ - فتح: ١١/ ٤٦٥].\n\n٦٥٩١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا حَرَمِيُّ بْنُ عُمَارَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ مَعْبَدِ بْنِ خَالِدٍ أَنَّهُ سَمِعَ حَارِثَةَ بْنَ وَهْبٍ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - وَذَكَرَ الْحَوْضَ فَقَالَ: «كَمَا بَيْنَ الْمَدِينَةِ وَصَنْعَاءَ» [مسلم: ٢٢٩٨ - فتح: ١١/ ٤٦٥].\n\n٦٥٩٢ - وَزَادَ ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ مَعْبَدِ بْنِ خَالِدٍ، عَنْ حَارِثَةَ سَمِعَ النَّبِيَّ - ﷺ - قَوْلَهُ: حَوْضُهُ مَا بَيْنَ صَنْعَاءَ وَالْمَدِينَةِ. فَقَالَ لَهُ الْمُسْتَوْرِدُ: أَلَمْ تَسْمَعْهُ قَالَ: \"الأَوَانِي\". قَالَ: لَا. قَالَ الْمُسْتَوْرِدُ: \"تُرَى فِيهِ الآنِيَةُ مِثْلَ الْكَوَاكِبِ\" [مسلم: ٢٢٩٨ - فتح: ١١/ ٤٦٥].\n\n٦٥٩٣ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، عَنْ نَافِعِ بْنِ عُمَرَ قَالَ: حَدَّثَنِي ابْنُ أَبِي مُلَيْكَةَ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ - ﵄ - قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «إِنِّي عَلَى الْحَوْضِ حَتَّى أَنْظُرُ مَنْ يَرِدُ عَلَيَّ مِنْكُمْ، وَسَيُؤْخَذُ نَاسٌ دُونِي، فَأَقُولُ: يَا رَبِّ مِنِّي وَمِنْ أُمَّتِي. فَيُقَالُ هَلْ شَعَرْتَ مَا عَمِلُوا بَعْدَكَ؟ وَاللهِ مَا بَرِحُوا يَرْجِعُونَ عَلَى أَعْقَابِهِمْ». فَكَانَ ابْنُ أَبِي مُلَيْكَةَ يَقُولُ: اللَّهُمَّ إِنَّا نَعُوذُ بِكَ أَنْ نَرْجِعَ عَلَى أَعْقَابِنَا أَوْ نُفْتَنَ عَنْ دِينِنَا.\n﴿فَكُنْتُمْ عَلَى أَعْقَابِكُمْ تَنْكِصُونَ﴾ [المؤمنون: ٦٦]: تَرْجِعُونَ عَلَى العَقِبِ. [انظر: ٧٠٤٨ - مسلم: ٢٢١٣ - فتح: ١١/ ٤٦٦].","vol":"30","page":113},{"text":"ثم ساق أحاديث:\nأحدها:\nحديث شَقِيقٍ، عَنْ عَبْدِ اللهِ وشعبة، عن أبي عوانة، عن سليمان، عن أبي المغيرة، عن أبي وائل، عن عبد الله، عَنِ النَّبِيِّ - ﷺ -: \"أَنَا فَرَطُكُمْ عَلَى الحَوْضِ، وَلَيُرْفَعَنَّ معي رِجَالٌ مِنْكُمْ ثُمَّ لَيُخْتَلَجُنَّ دُونِي، فَأقولُ: يَا رَبِّ أَصْحَابِي. فَيُقَالُ: إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ\". تَابَعَهُ عَاصِم عَنْ أَبِي وَائِلٍ. وَقَالَ أبو حَصيْنٌ: عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ، عَنِ النَّبِيِّ - ﷺ -.\nالفرط والفارط: هو الذي سبق أصحابه إلى الماء ليسقي ويقوى في الحياض، حَتَّى يردوا فيشربوا، وفراط: جمع فارط في شعر الفطامي.\nومعنى \"ليختلجن دوني\": يعدل بهم عن الحوض، وأصله الجذب والإسراع، وكل شيئين فرق بينهما، فقد تخلج أحدهما عن صاحبه.\nوقوله: (\"ما أحدثوا بعدك\") هو من ارتد بعده من الأعراب. وقوله: (عن أبي وائل، عن عبد الله) ومرة: (عن حذيفة) لا ينكر أن يكون ذَلِكَ عنهما، وهذا يدل أن ذَلِكَ قبل قوله: \"فيحد لي حدًا\" إلى آخر الحديث.\nالحديث الثاني:\nحديث ابن عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَمَامَكُمْ حَوْض كَمَا بَيْنَ جَرْبَاءَ وَأَذْرُحَ\".\nهما موضعان. قال ابن التين: وقرأنا \"جرباء\" بالمد، وفتح الجيم، و\"أذرح\": غير مصروف؛ لأنه تأنيث البقعة.","vol":"30","page":114},{"text":"الحديث الثالث:\nحديث أبي بِشْرٍ وَعَطَاءِ بْنِ السَّائِبِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ - ﵁ -، قَالَ: الكَوثَرُ الخَيْرُ الكَثِيرُ الذِي أَعطَاهُ اللهُ إِيَّاهُ. قَالَ أَبُو بِشْرٍ: قُلْتُ لِسَعِيدٍ: إِنَّ أُنَاسًا يَزْعُمُونَ أَنَّهُ نَهَر في الجَنَّةِ. فَقَالَ سَعِيدٌ: النَّهَرُ الذِي فِي الجَنَّةِ مِنَ الخَيْرِ الكثير الذِي أَعْطَاهُ اللهُ إِيَّاهُ.\nالكوثر وزنه فوعل من الكثرة، قال الهروي: وجاء في التفسير أنه القرآن والنبوة.\nالحديث الرابع:\nحديث ابن أَبِي مُلَيْكَةَ قَالَ: قَالَ عَبْدُ اللهِ بْنُ عَمْرٍو - ﵄ -: قَالَ النَّبِيُّ - ﷺ -: \"حَوْضِي مَسِيرَةُ شَهْرٍ، مَاؤُهُ أَبْيَضُ مِنَ اللَّبَنِ، وَرِيحُهُ أَطْيَبُ مِنَ المِسْكِ، وَكيزَانُهُ كَنُجُومِ السَّمَاءِ، مَنْ شَرِبَ منه فَلَا يَظْمَأُ أَبَدًا\".\nالكيزان: جمع كوز، كعود وأعواد، وكوزة مثل: عود وعودة. قال الداودي: هي الأقداح والأواني.\nومعنى \"لا يظمأ\": لا يعطش. قال تعالى: ﴿وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَى﴾ [طه: ١١٩].\nالحديث الخامس:\nحديث أَنَسٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ قَدْرَ حَوْضِي كَمَا بَيْنَ أَيْلَةَ وَصَنْعَاءَ مِنَ اليَمَنِ، وَإِنَّ فِيهِ مِنَ الأَبَارِيقِ كَعَدَدِ نُجُومِ السَّمَاءِ\".\nالحديث السادس:\nحديثه أيضًا عن النبي - ﷺ، قَالَ: \"بَيْنَمَا أَنَا أَسِيرُ فِي الجَنَّةِ إِذَا بِنَهَرٍ حَافَتَاهُ قِبَابُ الدُّرِّ المُجَوَّفِ قُلْتُ: مَا هذا يَا جبْرِيلُ؟ قَالَ: هذا الكَوْثَرُ الذِي أَعْطَاكَ رَبُّكَ. فَإِذَا طِينُهُ -أَوْ طِيبُهُ- مِسْكٌ أَذْفَرُ\". شَكَّ هُدْبَةُ -يعني","vol":"30","page":115},{"text":"ابن خالد، شيخ البخاري.\nوالدر جمع درة: وهي اللؤلؤة، وتجمع درات ودرر. والمجوف: الخاوي، والمسك الأذفر: الذكي الرائحة، قال ابن فارس: الذفر: حدة الرائحة الطيبة والخبيثة (^١).\nوقوله: (\"بينما أنا أسير\") إلى آخره. قال الداودي: إن كان محفوظًا يدل على أن الحوض الذي يزاد عنه أقوام غير النهر الذي رآه، وهو في الجنة، أو يكون يراهم وهو في الجنة وهم خارج، فيناديهم، فينصرفون ذات الشمال، فيتفق (الحديثان) (^٢).\nالحديث السابع:\nحديث أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَيَرِدَنَّ عَلَيَّ نَاسٌ مِنْ أَصْحَابِي الحوضَ، حَتَّى إذا عَرَفْتُهُمُ اخْتُلِجُوا دُونِي، فَأقُولُ: أَصْحَابِي. فَيَقُولُ: لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ\".\nثم ساقه بعد من حديث أبي سعيد الخدري بزيادة: \"فَأقولُ: سُحْقًا سُحْقًا لِمَنْ غَيَّرَ بَعْدِي\". وَقَالَ ابن عَبَّاسٍ \"سُحْقًا\": بُعْدًا. يُقَالُ: سَحِيقٌ: بَعِيدٌ، وَأَسحَقَهُ وسحقه واحد: أَبْعَدَهُ.\nوقال أحمد بن شبيب بن سعيد الحبطي: ثنا أبي، عن يونس، عن ابن شهاب، عن ابن المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ كَانَ يُحَدِّثُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَرِدُ عَلَيَّ يَوْمَ القِيَامَةِ رَهْطٌ مِنْ أَصْحَابِي فَيُحَلَّئُونَ عَنِ الحَوْضِ\" الحديث بنحوه \"ارْتَدُّوا عَلَى أَدْبَارِهِمُ القَهْقَرى\".\nثم ساق عن ابن المُسَيَّبِ أنه كان يحدث عن أصحاب رسول الله - ﷺ - قال: \"يرد على الحوض\" وقال: \"من أصحابي فيحلَّئون عنه\" الحديث بنحوه.\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٥٩.\n(^٢) في (ص ٢): (الخبران).","vol":"30","page":116},{"text":"وقال شعيب، عن الزهري: كان أبو هريرة يحدث عن رسول الله - ﷺ - \"فيحلئون\" فقال عقيل: فيجلون. وقال الزبيدي، عن الزهري، عن محمد بن علي، عن عبيد الله بن أبي رافع، عن أبي هريرة، عن النبي - ﷺ -.\nثم ساق من حديث عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ - بنحوه. \"ارْتَدُّوا بَعْدَكَ عَلَى أَدْبَارِهِمُ القَهْقَرى\" وفي آخره. \"فَلَا أُرَاه يَخْلُصُ مِنْهُمْ إِلَّا مِثْلُ هَمَلِ النَّعَمِ\".\nالشرح:\nالرهط: ما دون العشرة من الرجال، لا يكون فيهم امرأة.\nوقوله: \"فيجلون\" ضبطناه بالحاء والجيم، وقد سلف اختلاف (الرواة) (^١) في ذَلِكَ. قال ابن التين: قرأناه بالجيم في موضع، وبالحاء في آخر مهموزًا. قال الجوهري: حلأت الإبل عن الماء، تحلئة وتحليئًا: إذا طردتها عنه ومنعتها أن ترده (^٢)، ونحوه عن الخطابي (^٣) وابن فارس (^٤)، وأنشدوا: محلأ عن سبيل الماء (مطرود) (^٥).\nقال الجوهري: وكذلك غير الإبل (^٦)، وذكر عن البختري حلأت الإبل، بالتشديد والتخفيف، وهو مهموز عند جميعهم. وفي رواية غير مهموز وإنما سهل الهمزة.\n_________\n(^١) في (ص ٢): الر وا ية.\n(^٢) \"الصحاح\" ١/ ٤٥.\n(^٣) \"أعلام الحديث\" ٣/ ٢٢٧٥.\n(^٤) \"مجمل اللغة\" ١/ ٢٤٧.\n(^٥) في (ص ٢): مصدود.\n(^٦) \"الصحاح\" ١/ ٤٥.","vol":"30","page":117},{"text":"وقال الجوهري: قوله: \"يجلون\" يعني: الطرد، وإن كان بالحاء فهو أطبع وتجلو أيديهم من الخير.\nوالقهقرى: الرجوع إلى خلف، كما قاله الجوهري وغيره، فإذا قلت: رجعت القهقرى. فإنك قلت: رجعت الرجوع الذي يعرف بهذا الاسم؛ لأن القهقرى ضرب من الرجوع (^١). ومعنى الحديث: أنهم ارتدوا عما كانوا عليه. وحكى ابن ولاد، عن أبي عمرو أن القهقرى: الإحضار، وهو العدو، ويقال: حضر الفرس وأحضر.\nومعنى \"يجلون\" بالجيم: يصرفون، مثل: يحلون بالمهملة. والهمل بالتحريك: الإبل بلا راع مثل النفش، إلا أن النفش لا يكون إلا ليلًا، والهمل يكون ليلًا ونهارًا، يقال: إبل هاملة وهمال وهوامل، وتركتها هملًا أي: سُدى إذا أرسلتها ترعى ليلًا ونهارًا بلا راع، وفي المثل: اختلط المرعي بالهمل، المرعي: ما له راع، قاله الجوهري (^٢)، وعند ابن فارس: الهمل السدى من النعم ترعى نهارًا بلا راع (^٣)، وقال الخطابي: الهمل من النعم: ما لا ترعى ولا تستعمل تترك هملًا لا تتعهد حَتَّى تضيع وتهلك، قال: وقد يكون الهمل أيضًا بمعنى الضوال (^٤)، وقال الهروي في الحديث سألته عن الهمل -يعني: الضوال من النعم- واحدته هامل، كحارس وحرس، وطالب وطلب، ومعنى الحديث: أنه لا يخلص منهم إلا القليل؛ لأن الهمل من الإبل قليل نادر (^٥).\n_________\n(^١) \"الصحاح\" ٢/ ٨٠١.\n(^٢) \"الصحاح\" ٥/ ١٨٥٤.\n(^٣) \"مجمل اللغة\" ٢/ ٩٠٩.\n(^٤) \"أعلام الحديث\" ٣/ ٢٢٧٦.\n(^٥) \"النهاية في غريب الحديث والأثر\" ٥/ ٢٧٤.","vol":"30","page":118},{"text":"ثم ساق البخاري حديث أَبِي هُرَيْرَةَ - ﵁ -: \"مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ\".\nوقد سلف في موضعه، وأن المراد ببيته: بيت عائشة الذي فيه قبره، أو معنى بيته: قبره. وسلف معناه أيضًا، واحتج به من فضل المدينة على مكة، وأنه خص ذَلِكَ الموضع منها لفضله على بقيتها فسواها أولى، وخولف.\nوحديث جندب: \"أَنَا فَرَطُكُمْ عَلَى الحَوْضِ\".\nوقد سلف معناه أول الباب.\nوحديث عُقْبَةَ بن عامر أنه - ﷺ - خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلَاتَهُ عَلَى المَيِّتِ، ثُمَّ أنْصَرَفَ إلى المِنْبَرِ فَقَالَ: \"إِنِّي فَرَطٌ لَكُمْ\" الحديث.\nمعناه: دعاء لهم، وكان ذَلِكَ بعد موتهم بثمانية أعوام. وقيل: صلى صلاة الموتى، وهو ظاهر الحديث.\nوقوله فيه: (\"وإني والله لأنظر إلى حوضي الآن\") يحذرهم أن يأتوا بما يوجب طردهم عنه.\nوقوله: (\"فإني أعطيت مفاتيح خزائن الأرض\") أو \"مفاتيح الأرض\" أي: كنوزها، وأصله من: خزن الشيء فأسره، ويقال للسر من الحديث: مختزن.\nوحديث حَارِثَةَ بْنَ وَهْبِ يَقُولُ: سَمِعْتُ رسول الله - ﷺ - وَذَكَرَ الحَوْضَ فَقَالَ كما قال: \"كَمَا بَيْنَ اَلمَدِينَةِ وَصَنْعَاءَ\".\nوَزَادَ ابن أَبِي عَدِيِّ، عَنْ شُعْبَةَ، عَنْ مَعْبَدِ بْنِ خَالِدٍ، عَنْ حَارِثَةَ، سَمِعَ رسول الله - ﷺ - قَوْلَهُ: حَوْضُهُ مَا بَيْنَ صَثْعَاءَ وَالْمَدِينَةِ. فَقَالَ لَهُ","vol":"30","page":119},{"text":"المُسْتَوْرِدُ: أَلَمْ تَسْمَعْهُ قَالَ: \"الأَوَانِي\". قَالَ: لَا. قَالَ المُسْتَوْرِدُ: \"تُرى فِيهِ الآنِيَةُ مِثْلَ الكَوَاكِبِ\".\nوحديث أَسْمَاءَ قَالَتْ: قَالَ رسول الله - ﷺ -: \"إِنِّي عَلَى حوضي حَتَّى أَنْظُرُ مَنْ يَرِدُ عَلَيَّ مِنْكُمْ\" الحديث.\nقوله: (\"الآنية مثل الكواكب\") يحتمل أن يريد التكبير، ويحتمل أن يريد الحقيقة، كما قاله الداودي.\nوقوله: (\"ما برحوا\") أي: ما زالوا.\nوقوله: في الحوض (\"كما بين صنعاء والمدينة\") وفي الأول: \"المدينة وصنعاء\" يريد صنعاء الشام، وقال: قيل: كما بين صنعاء وأيلة فيحتمل أن يكون ذَلِكَ كله سواء، أو يكون ما بين صنعاء والمدينة ما بينها وبين أيلة، ومثل ذَلِكَ ما سلف أول الباب: \"ما بين جرباء، وأذرح\".\nآخر الرقائق وما ألحق به.","vol":"30","page":120},{"text":"٨٢\nكتاب القدر","vol":"30","page":121},{"text":"<span data-type='title' id=toc-3932>٨٢ - كِتابُ القَدَرِ</span>\n<span data-type='title' id=toc-3933>١ - باب فِي القَدَرِ</span>\n٦٥٩٤ - حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، حَدَّثَنَا شُعْبَةُ، أَنْبَأَنِي سُلَيْمَانُ الأَعْمَشُ قَالَ: سَمِعْتُ زَيْدَ بْنَ وَهْبٍ، عَنْ عَبْدِ اللهِ، قَالَ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - وَهْوَ الصَّادِقُ الْمَصْدُوقُ- قَالَ: «إِنَّ أَحَدَكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يَبْعَثُ اللهُ مَلَكًا فَيُؤْمَرُ بِأَرْبَعٍ بِرِزْقِهِ، وَأَجَلِهِ، وَشَقِيٌّ، أَوْ سَعِيدٌ، فَوَاللهِ إِنَّ أَحَدَكُمْ -أَوِ الرَّجُلَ- يَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا غَيْرُ بَاعٍ أَوْ ذِرَاعٍ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ، فَيَدْخُلُهَا، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ، حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا غَيْرُ ذِرَاعٍ أَوْ ذِرَاعَيْنِ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، فَيَدْخُلُهَا». قَالَ آدَمُ: \"إِلاَّ ذِرَاعٌ\" [انظر: ٣٢٠٨ - مسلم: ٢٦٤٣ - فتح: ١١/ ٤٧٧].\n\n٦٥٩٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «وَكَّلَ اللهُ بِالرَّحِمِ مَلَكًا فَيَقُولُ:\nأَيْ رَبِّ نُطْفَةٌ، أَيْ رَبِّ عَلَقَةٌ، أَيْ رَبِّ مُضْغَةٌ. فَإِذَا أَرَادَ اللهُ أَنْ يَقْضِيَ خَلْقَهَا","vol":"30","page":123},{"text":"قَالَ: أَيْ رَبِّ، ذَكَرٌ أَمْ أُنْثَى؟ أَشَقِيٌّ أَمْ سَعِيدٌ؟ فَمَا الرِّزْقُ؟ فَمَا الأَجَلُ؟ فَيُكْتَبُ كَذَلِكَ فِي بَطْنِ أُمِّهِ». [انظر: ٣١٨ - مسلم: ٢٦٤٦ - فتح: ١١/ ٤٧٧].\nاستروح بعض شيوخنا من شراحه فقال: أبوابه كلها تقدمت ولم يزد، ثم انتقل إلى الأيمان والقدر، وهذا كما فعل في الأدب إلى الاستئذان حيث تفرد في نحو أربع ورقات بخطه، وهو في كتاب البخاري نفسه ثلاث وعشرون ورقة، وقد شرحناه بحمد الله في نحو نصف جزء كما سلف.\nوما خاب المثل: تسمع بالمعيدي خير من أن تراه، وعلى تقدير سبقها فتراجم البخاري وفقهه في أبوابه وصناعته في إسناده، أين تذهب؟ وللحروب رجال، فمن يتصدى لهذا الكتاب الجليل، ويعمل فيه هذا العمل القليل، في كثير مع عدم التحرير والتصحيف والتحريف والتكرار والنقص والتقليد والتقديم والتأخير؟! والله المستعان (^١).\n_________\n(^١) في هامش الأصل ما نصه: أظن بل أجزم أنه أراد به شيخه الحافظ علاء الدين مغلطاي، لم يرد الحافظ قطب الدين عبد الكريم الحلبي، وذلك لأن قطب الدين أجازه فقط ولم يقرأ عليه، وانتفع به، بخلاف مغلطاي فإنه قرأ عليه وانتفع به، وقد قرأ عليه قطعة من شرحه لهذا الكتاب من أوائله كما رأيت، وفي آخر كلام شيخنا ما يريد إلى ما ذكرته، وذلك قطب الدين شرحه مسودة لم يبيضه، وما أظن شيخنا، وقف عليه كله، وقد رأيت عنده بخط قطب الدين، وهو خط غلق، وقطب توفي سنة أربع وثلاثين بل خمس وثلاثين في سلخ رجب، وكان شيخنا إذ ذاك له عشر سنين وزيادة، وأخبرني أنه عرض عليه \"العمدة\" لعبد الغني وأجازه، ورأيت خطه معه عليها، والعرض في سنة أربع وثلاثين وستمائة، والله أعلم، وقد قال ابن رافع في \"معجم شيوخه\" أنه كتب قطعة كبيرة من شرح البخاري، فصريح هذا أنه لم يكمل شرحه يعني: الشيخ قطب الدين.","vol":"30","page":124},{"text":"ذكر البخاري في الباب:\nحديث زَيْدٍ بْنِ وَهْبٍ، عَنْ عَبْدِ اللهِ، يعني: ابن مسعود، قَالَ: حَدَّثَنَا رَسُولُ اللهِ - ﷺوَهْوَ الصَّادِقُ المَصْدُوقُ-: \"إِنَّ أَحَدَكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا … الحديث.\nوحديث أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"وَكَّلَ اللهُ بِالرَّحِمِ مَلَكًا فَيَقُولُ: أَيْ رَبِّ نُطْفَةٌ، أَيْ رَبِّ عَلَقَةٌ، أَيْ رَبِّ مُضغَةٌ. فَإِذَا أَرَادَ اللهُ أَن يَقْضِيَ خَلْقَهَا قَالَ: أَي رَبِّ، أذَكَرٌ أَمْ أُتْثَى؟ أَشَقِيٌّ أَمْ سَعِيدٌ؟ فَمَا الرِّزْقُ؟ فَمَا الأَجَلُ؟ فَيُكْتَبُ كَذَلِكَ فِي بَطْنِ أُمِّهِ).\nالشرح:\nحديث أنس سلف في الحيض (^١)، وحديث ابن مسعود سلف في بدء الخلق (^٢).\nومعنى وصفه بالصادق: عصمته، لا يقول إلا حقًّا، وبالمصدوق: أن الله صدقه فيما وعده به، وهذا تأكيد. و\"العلقة\" واحدة العلق، وهو الدم قبل أن (يغيض) (^٣)، وهو جامد، والمضغة: القطعة الصغيرة من اللحم، سميت بذلك؛ لأنها قدر ما يمضغ.\nوقوله: (\"فيؤمر بأربع\") أي: كلمات، وكذا لم تثبت الهاء في أربع.\nوقوله: (\"برزقه، وأجله، وشقي أو سعيد\"). هذِه ثلاثة؛ لأنه لا تجتمع الشقاوة والسعادة في واحد، وهو قد قال: \"أربع\". ولعله ذكر جملة ما يؤمر به. لا أن كل شخص يؤمر فيه بهذِه الأربع، وفي رواية أخرى: \"رزقه، وأجله، وأثره، وشقي أو سعيد\". وهذا أبين من\n_________\n(^١) سلف برقم (٣١٨).\n(^٢) سلف برقم (٦٥٩٤).\n(^٣) في (ص ٢): ييبس.","vol":"30","page":125},{"text":"الأول، ويكون على كل شخص، (وفي ابن حبان زيادة سلفت، إذ روى من حديث أبي الدرداء مرفوعًا: \"فرغ الله إلى كل عبد من خمس: من رزقه، وأجله، وعمله، وأثره، ومضجعه\" (^١) يعني: قبره، فإنه مضجعه على الدوام ﴿وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ﴾ [لقمان: ٣٤].\nوروى رزين في \"تجريد الصحاح\" من حديث سهل بن سعد مرفوعًا: \"إذا دفعت النطفة في الرحم\". الحديث، وفيه: فيقول: \"أذكر أم أنثى، أشقي أم سعيد، وما عمره، وما رزقه، وما أثره، وما مصائبه، فيقول الله، ويكتب الملك\" فإذا مات الجسد، ودفن من حيث أخذ ذَلِكَ التراب، كذا ذكره، ولم يعلم له، ومقتضاه أن البخاري رواه، كما اصطلح عليه في خطبته، ولم نره فيه، لا جرم عزاه ابن الأثير إلى رزين وحده، وهو غريب غير مشهور) (^٢) ومعنى: \"يجمع في بطن أمه\": ما فسره ابن مسعود، وسئل الأعمش عنه، فقال: حَدَّثَني خيثمة قال: قال عبد الله بن مسعود: إن النطفة إذا وقعت في الرحم، فأراد الله أن يخلق منها بشرًا طارت في بشر المرأة، تحت كل شعرة وظفر، ثم تمكث أربعين ليلة، ثم تصير دمًا في الرحم، فذلك جمعها (^٣).\nوقوله: (\"يعمل بعمل أهل الجنة\") إلى آخره. قال الداودي: يقول قد يعمل أحدكم العمل الصالح إلى قرب موته، وقرب معاينته الملائكة الذين يقبضون روحه، ثم يعمل السيئات التي توجب النار، وتحبط ذَلِكَ العمل، فيدخل النار، والإيمان لا يحبطه إلا الكفر، قال تعالى: ﴿وَلَقَدْ أُوحِيَ إِلَيْكَ﴾ الآية [الزمر: ٦٥].\n_________\n(^١) \"صحيح ابن حبان\" ١٤/ ١٨ (٦١٥٠).\n(^٢) من (ص ٢).\n(^٣) انظر \"شرح ابن بطال\" ١٠/ ٢٩٨.","vol":"30","page":126},{"text":"وذكر عن عمرو بن عبيد إمام القدرية، وزاهدهم ومقدمهم، أنه قال: لو سمعت هذا الحديث من أبي عثمان (لكتبته) (^١)، ولو سمعته من زيد بن وهب لرددته، ولو سمعته من ابن مسعود لما قبلته، ولو سمعته من رسول الله - ﷺ - لطرحته، ولو سمعته من الله لقلت: ما على هذا أخذت مواثيقنا (^٢)؟ فهذا قد أرتكب في مقالته هذِه خطبًا جسيمًا، نعوذ بالله من الضلال، ونسأله الفوز من الأهوال.\nوقوله: (\"غير باع أو ذراع\"). قال ابن التين: غير باع؛ كذا وقع لأبي ذر، والباع؛ قدر مد اليدين، وهذا تمثيل كلام، وقد بسطت شرحه في \"شرح الأربعين\" أكمل من هذا.\nفصل:\nقال المهلب: في هذا الحديث رد لقول القدرية، واعتقادهم أن العبد يخلق أفعاله كلها من الطاعات والمعاصي، وقالوا: إن الله يتنزه عن أن يخلق المعاصي والزنا والكفر وشبهه، فبان في هذا الحديث تكذيب قولهم بما أخبر به - ﵇ - أنه يكتب في بطن أمه شقي أو سعيد، مع تعريف الله العبد أن سبيل الشقاء هو العمل بالمعاصي والكفر، فكيف يجوز أن يعمل بما أعلمه الله أنه يعذبه عليه، ويشقيه به مع قدرة العبد على اختياره لنفسه وخلقه لأعماله دون ربه تعالى أن يكون معه خالق غيره، ثم قطع القدرية بقوله: \"فيسبق عليه الكتاب فيعمل بعمل أهل النار فيدخلها\" فلو كان الأمر إلى اختياره؛ أتراه كان يختار\n_________\n(^١) ورد بهامش الأصل: لعله: لكذبته.\n(^٢) ورد بهامش الأصل: نقل هذا عنه الذهبي في \"ميزانه\"، فقال عبيد الله بن معاذ، عن أبيه، أنه سمع عمرو بن عبيد، فذكره، ولكن فيه لو سمعت الأعمش يقول هذا لكذبته والباقي سواء. اهـ. انظر \"ميزان الاعتدال\" ٤/ ١٩٨.","vol":"30","page":127},{"text":"خسارة عمله طول عمره بالخير، ثم يخلق لنفسه عملًا من الشر والكفر، فيدخل به النار، وهل السابق له إلا فعل ربه وخلقه له؟ وخلق عمله السيئ كسبًا له، فاكتسب العبد بشهوة نفسه الأمارة بالسوء، (مستلذًا) (^١) بذلك العمل، أقدره الله عليه بقدرة خلقها له بحضرة الشيطان المغوي لنفسه الأمارة له مع الشيطان بالسوء، فاستحق العقاب على ذَلِكَ، فانقطعت حجة العبد بالنذارة، وانقطعت حجة القدرية بسابق كتاب الله تعالى على العبد المعترف بمآل أمره اكتسابه العمل القبيح؛ يخلق الله له قدرة على عمله بحضرة عدويه؛ نفسه وشيطانه؛ ولذلك نسب الشر إلى الشيطان لتزيينه له، ونسبة الخير إلى الله لخلقه لعبده، وإقدار العبد عليه مع حضرة الملك المسدد له، الدافع لشيطانه عنه بعزة الله وعصمته، هذا هو أصل الكلام في القدرية، ثم يلزمهم أن يكون العبد شريكًا لله في خلقه، بأن يكون العبد يخلق أفعاله، والله تعالى قد أتى من ذَلِكَ بقوله: ﴿اللهُ خَالِقُ كُلِّ شَيْءٍ﴾ [الرعد: ١٦]، و﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللهِ﴾ [فاطر: ٣]، فخالفوا النص، وأوجبوا للعبد من القدرة على خلق عمله ما أوجبه الله لنفسه من الانفراد بالخلق؛ ولذلك سميت القدرية مجوس هذِه الأمة في عدة أحاديث؛ لقولها: بخالقين، مثل ما قالته\nالمجوس من اعتبارها الأرباب من الشمس والقمر والنور والنار والظلمة، كل على اختياره، وقد نص الله على إبطال قول القدرية لعلمه بضلالهم؛ ليهدي بذلك أهل سنته، فقال تعالى: ﴿وَاللهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ﴾ [الصافات: ٩٦] (^٢).\n_________\n(^١) في (ص ٢): مستكفرًا.\n(^٢) انظر: \"شرح ابن بطال\"١٠/ ٢٩٦ - ٢٩٧.","vol":"30","page":128},{"text":"<span data-type='title' id=toc-3934>٢ - باب جَفَّ القَلَمُ عَلَى عِلْمِ الله -﷿</span>-\nوقوله تعالى: ﴿وَأَضَلَّهُ اللهُ عَلَى عِلْمٍ﴾ [الجاثية: ٢٣]، وَقَالَ أَبُو هُرَيْرَةَ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"جَفَ القَلَمُ بِمَا أَنْتَ لَاقٍ\" [انظر: ٥٠٧٦]. قَالَ ابن عَبَّاسٍ: ﴿لَهَا سَابِقُونَ﴾ [المؤمنون: ٦١]: سَبَقَتْ لَهُمُ السَّعَادَةُ.\n\n٦٥٩٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا يَزِيدُ الرِّشْكُ قَالَ: سَمِعْتُ مُطَرِّفَ بْنَ عَبْدِ اللهِ بْنِ الشِّخِّيرِ يُحَدِّثُ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَيُعْرَفُ أَهْلُ الْجَنَّةِ مِنْ أَهْلِ النَّارِ؟ قَالَ: «نَعَمْ». قَالَ: فَلِمَ يَعْمَلُ الْعَامِلُونَ؟ قَالَ \"كُلٌّ يَعْمَلُ لِمَا خُلِقَ لَهُ\". أَوْ \"لِمَا يُسِّرَ لَهُ». [٧٥٥١ - مسلم: ٢٦٤٩ - فتح: ١١/ ٤٩١].\nذَكَرَ فيهِ حَدِيث عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ - قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَيُعْرَفُ أَهْلُ الجَنَّةِ مِنْ أهْلِ النَّارِ؟ قَالَ: \"نَعَمْ\". قَالَ: فَلِمَ يَعْمَلُ العَامِلُونَ؛ قَالَ: \"كُلٌّ يَعْمَلُ لِمَا خُلِقَ لَهُ -أَوْ- \"لِمَا يُسِّرَ لَهُ\".\nعرض البخاري في هذا الباب غرضه السالف من إدحاض حجة القدرية بهذِه النصوص من كلام الله تعالى وكلام رسوله، كما نبه عليه المهلب، فأخبر أنه قد فرغ من الحكم على كل نفس، وكتب القلم بما يصير إليه العبد من خيرٍ أو شر في أم الكتاب، وجف مداده على المقدور من علم الله، وأضله الله على علم به، ومعرفة ما كان يصير إليه أمره لو أهمله، ألا تسمعه قد بين ذَلِكَ في كتابه حيث يقول: ﴿هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَإِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلَا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى﴾ [النجم: ٣٢]. يعرفنا أنه كان بنا عالمًا حين خلق آدم من طينة الأرض المختلفة، وأحاط علمًا بما يقع من تلك الطينة لكل شخص من أشخاص ولده إلى يوم القيامة المتناسلين","vol":"30","page":129},{"text":"من صلب إلى صلب في أعداد لا يحيط بها إلا محصيهم تعالى، وعلم ما قسمه من تلك الطينة (من طيب أو خبيث) (^١)، وعلم ما يعمل كل واحد من الطاعة والمعصية؛ ليشاهد أعماله بنفسه، وكفى بنفسه شهيدًا عليه، ولتشهد عليه ملائكته، ومن عاينه من خلقه، فتنقطع حجته، وتحق عقوبته، وكذلك قال لأبي هريرة - ﵁ - حين أراد أن يختصي خشية الزنا على نفسه: \"قد جف القلم بما أنت لاق فاختصِ على ذَلِكَ أو ذر\" فعرّفه أنه لا يعدو ما جرى به القلم من خير أو شر، فإنه لا بد عامله ومكتسبه، فنهاه عن الاختصاء بهذا القول، الذي ظاهره التخيير، ومعنى النهي والتكسب لمن أراد الهروب عن القدر، والتعريف له أنه إن فعل فإنه أيضًا من القدر المقدور عليه فيما جف به القلم عليه.\nوقد سئل الحسن البصري عن القدر فقال: إن الله خلق الخلق للابتلاء، لم يطيعوه بإكراه منه، ولم يعصوه بغلبة، ولم (يهملهم من المملكة) (^٢)، بل كان المالك لما ملكهم فيه، والقادر لما قدره عليهم، فإن يأتم العباد بطاعة الله لم يكن الله صادًا عنها، ولا مبطأً بل يزيدهم هدى إلى هداهم وتقوى إلى تقواهم، وإن يأتم العباد بمعصية الله، كان القادر على صرفهم، إن شاء فعل، وإن شاء (حال) (^٣) بينهم وبينها فيكتسبونها، فمن بعد الإعذار والإنذار لله الحجة البالغة ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ (٢٣)﴾ [الأنبياء: ٢٣] ﴿وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِين﴾ [النحل: ٩] (^٤).\n_________\n(^١) في الأصل: لو حييت.\n(^٢) في الأصل (الملائكة) والمثبت من (ص ٢).\n(^٣) في الأصل: جعل، والمثبت من \"شرح ابن بطال\" وهو ما يقتضيه السياق.\n(^٤) انظر: \"شرح ابن بطال\" ١٠/ ٢٩٨ - ٣٠٠.","vol":"30","page":130},{"text":"فصل:\nقال المهلب أيضًا: في حديث الباب حجة لأهل السنة على المجبرة من أهل القدر، وذلك قوله: (\"اعملوا فكل ميسر لما خلق له\") ولم يقل: فكل مجبر على ما خلق له، وإنما أراد لما خلق له من عمله للخير أو للشر، فإن قلت: إنما أراد بقوله: لما خلق له الإنسان من جنة أو نار، فقد أخبر أنه ميسر لأعمالها ومختار لا مجبر؛ لأن الجبر لا يكون باختيار، وإنما هو إكراه (^١).\nفصل:\nقيل: أول ما خلق الله اللوح والقلم والدواة، وقال للقلم: اكتب ما يكون، فكتب. وروي عن ابن عباس: أول ما خلق الله القلم فقال: اكتب قال: ما أكتب؟ قال: اكتب ما هو كائن إلى يوم القيامة، فكتب (^٢). ثم خلق نون، فوقع ذَلِكَ، فذلك قوله تعالى: ﴿ن وَالْقَلَمِ وَمَا يَسْطُرُونَ (١)﴾ [القلم: ١]، وذكر أيضًا عنه: أن أول ما خلق الله الدواة، وهي نون والقلم، فكتب ما هو كائن إلى يوم القيامة.\nفصل:\nوقوله تعالى: ﴿وَأَضَلَّهُ اللهُ عَلَى عِلْمٍ﴾ [الجاثية: ٢٣]، أي: علم الله تعالى في الأزل من يضله ومن يهديه، هذا معنى ما ذهب إليه البخاري في الترجمة كما مر، وقيل معناه: أنه أضله بعد أن أعلمه وبين له فلم يقبل.\nفصل:\nقوله: (\"كل يعمل لما خلق له -أو- لما ييسر له\") إنما قال إحداهما، يعني: أنه إنما يعمل ما سبق في علمه سبحانه أنه يعمله.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٣٠٠.\n(^٢) رواه الطبري في \"تفسيره\" ١٢/ ١٧٦.","vol":"30","page":131},{"text":"<span data-type='title' id=toc-3935>٣ - باب الله أَعْلَمُ بِمَا كَانُوا عَامِلِينَ</span>\n٦٥٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ سُئِلَ النَّبِيُّ - ﷺ - عَنْ أَوْلَادِ الْمُشْرِكِينَ فَقَالَ: «اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ» [انظر: ١٣٨٣ - مسلم: ٢٦٦٠ - فتح: ١١/ ٤٩٣].\n\n٦٥٩٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: وَأَخْبَرَنِي عَطَاءُ بْنُ يَزِيدَ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ سُئِلَ: رَسُولُ اللهِ - ﷺ - عَنْ ذَرَارِيِّ الْمُشْرِكِينَ فَقَالَ: «اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ» [انظر: ١٣٨٤ - مسلم: ٢٦٦٠ - فتح: ١١/ ٤٩٣].\n\n٦٥٩٩ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ، كَمَا تُنْتِجُونَ الْبَهِيمَةَ، هَلْ تَجِدُونَ فِيهَا مِنْ جَدْعَاءَ حَتَّى تَكُونُوا أَنْتُمْ تَجْدَعُونَهَا؟». [انظر: ١٣٥٨ - مسلم: ٢٦٥٨ - فتح: ١١/ ٤٩٣].\n\n٦٦٠٠ - قَالُوا: يَا رَسُولَ اللهِ، أَفَرَأَيْتَ مَنْ يَمُوتُ وَهْوَ صَغِيرٌ؟ قَالَ: «اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ» [انظر: ١٣٨٤ - مسلم: ٢٦٥٨، ٢٦٥٩ - فتح: ١١/ ٤٩٣].\nذكر فيه ثلاثة أحاديث:\nأحدها: حديث ابن عَبَّاسٍ - ﵄ - قَالَ: سُئِلَ النَّبِيُّ - ﷺ - عَنْ أَوْلَادِ المُشْرِكِينَ فَقَالَ: \"اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\".\nثانيها: حديث أبي هُرَيْرَةَ - ﵁ - سُئِلَ: رَسُولُ اللهِ - ﷺ - عَنْ ذَرَارِيِّ المُشْرِكِينَ فَقَالَ: \"اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\".\nثالثها: حديثه أيضًا: قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَا مِن مَوْلُودٍ إِلَّا يُولَدُ عَلَى الفِطرَةِ\" … الحديث، وفي آخره: قَالُوا: يَا رَسُولَ اللهِ، أَفَرَأَيْتَ مَنْ يَمُوتُ وَهْوَ صَغِيرٌ؟ قَالَ: \"اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ\".","vol":"30","page":132},{"text":"وغرضه في الباب الرد على الجهمية في قولهم: إن الله لا يعلم أفعال العباد حَتَّى يعملوها، تعالى الله عن قولهم، فرد الشارع ذَلِكَ من قولهم، وأخبر في هذا الحديث أن الله يعلم ما لا يكون أن لو كان كيف كان يكون، ومصداق هذا الحديث في قوله تعالى: ﴿وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ﴾ [الأنعام: ٢٨] وقال في آية أخرى ﴿وَلَوْ عَلِمَ اللهُ فِيهِمْ خَيْرًا لَأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ (٢٣)﴾ [الأنفال: ٢٣] فإذا ثبت بهاتين الآيتين المصدقتين لحديثه - ﵇ - أنه يعلم ما لا يكون\nلو كان كيف كان يكون، فأحرى أن يعلم ما يكون وما قدره وقضاه في كونه، وهذا يقوي ما يذهب إليه أهل السنة: أن القدر هو علم الله وغيبه الذي استأثر به، فلم يطلع عليه ملكًا مقربًا، ولا نبيًّا مرسلًا، وروى روح بن عبادة، عن حبيب بن الشهيد، عن محمد بن سيرين قال: ما ينكر هؤلاء -يعني: الصفرية- أن يكون الله تعالى علم علمًا، فجعله كتابًا (^١)، وقد قيل: إن بعض الأنبياء كان يسأل الله تعالى عن القضاء والقدر فمحي من النبوة.\nوروى ابن عباس عن رسول الله - ﷺ - أنه قال: \"إذا ذكر القدر فأمسكوا\" (^٢) وقال بلال بن أبي بردة لمحمد بن واسع، ما تقول في القضاء والقدر؟ فقال: أيها الأمير إن الله تعالى لا يسأل عباده يوم القيامة عن قضائه وقدره، وإنما يسألهم عن أعمالهم (^٣).\n_________\n(^١) رواه ابن عبد البر في \"التمهيد\" ٣/ ١٤٠، و\"الاستذكار\" ٢٦/ ٨٦.\n(^٢) لم أقف عليه عن ابن عباس، وقد رواه الطبراني في \"الكبير\" ١٠/ ١٩٨، وابن عدي في \"الكامل\" ٨/ ٢٦٤ عن ابن مسعود. قال الهيثمي في \"المجمع\" رواه الطبراني وفيه: مسهر بن عبد الملك، وثقه ابن حبان وغيره وفيه خلاف وبقية رجاله رجال الصحيح.\n(^٣) رواه ابن عبد البر في \"التمهيد\" ٣/ ١٤١، و\"الاستذكار\" ٢٦/ ٨٧.","vol":"30","page":133},{"text":"وكتب عمر بن عبد العزيز إلى الحسن البصري: إن الله لا يطالب خلقه بما قضى عليهم، وإنما يطالبهم بما نهاهم عنه وأمرهم به، فطالب نفسك من حيث يطالبك ربك (^١).\nوسئل أعرابي عن القدر فقال: الناظر في قدر الله كالناظر في عين الشمس يعرف ضوئها ولا يقدر على حدودها.\nفصل:\nقال الداودي: لا أعلم لهذا الحديث وجهًا إلا: الله أعلم بما يعمل به؛ لأنه سبحانه علم أن هؤلاء لا يتأخرون عن آجالهم، ولا يعملون شيئًا، وقد أخبر أنهم ولدوا على الفطرة -أي: الإسلام- وأن آبائهم يهودونهم وينصرونهم، كما أن البهيمة تولد سليمة من الجدع والخصاء وغيره بما يعمل الناس بها حَتَّى يصنع ذَلِكَ بها، وكذلك الولدان.\nوقيل: الفطرة: الخلق، وقيل: معناه على: الإقرار لله الذي أمر به لما أخرجه من ظهر آدم.\nفصل:\nالجدع: قطع الأنف، وقطع الأذن أيضًا، وقطع اليد والشفة، ذكره الجوهري (^٢).\nوقوله: (\"كما تنتجون البهيمة\"). قال أبو علي: يقال: تنتَّجْتَ الشاقة إذا أعنتها على النتاج، قال الجوهري: نتجت الناقة على ما لم يسم فاعله - تنتج نتاجًا، ونتجها أهلها نتجًا (^٣). ومثله عند ابن فارس (^٤).\n_________\n(^١) انظر: \"الاستذكار\" ٢٦/ ٨٧ - ٨٨.\n(^٢) \"الصحاح\" ٣/ ١١٩٣.\n(^٣) \"الصحاح\" ٢/ ٣٤٣.\n(^٤) \"مجمل اللغة\" ٢/ ٨٥٣.","vol":"30","page":134},{"text":"وقال الجوهري: الناتج من الإبل كالقابلة من النساء، ويقال: نتجت الناقة: إذا ولدت، فهي منتوجة، كما يقال: نفست فهي منفوسة وأنتجت الفرس: حملت، وقال يعقوب: إذا استبان حملها. وقال الجوهري: إذا حان نتاجها (^١). قال ابن التين: وروي \"يُنتجون\" بضم أوله على أنه رباعي من أنتج إنتاجًا.\nفصل:\nقد أسلفنا مذاهب العلماء في أولاد المشركين، والمختار أنهم من أهل الجنة لا ذريتهم، ولا مع آبائهم، ولا بالوقف، ولا بإرسال رسول إليهم يأمرهم باقتحام النار، فمن اقتحمها كانت بردًا وسلامًا، ومن أبى وجبت عليه الحجة. وقد سلف أن فيها تكليفًا ما، وليس بغالب.\nو(قيل) (^٢): معنى قوله: \"والله أعلم بما كانوا عاملين\" أي: يعلم من اقتحم ومن يأبى. قيل: والصم والبكم في الحكم مثلهم. وهو بعيد. قال الداودي: احتج قوم فقالوا: جائز تكليف ما لا يطاق؛ لقوله تعالى: ﴿وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ﴾ [القلم: ٤٢] وهذا لم يدعو إليه ليجزوا بفعله ولا ليعاقبوا على تركه، وهم لا يعاقبون إذا لم يسجدوا يوم القيامة، إنما يعاقبون بتركهم إياه وهم سالمون، وهذا الذي حكاه عن قوم هو مذهب أهل السنة، أن تكليف ما لا يطاق جائز، واحتجوا بقوله تعالى: ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ [البقرة: ٢٨٦] فلو لم يكن جائز لما سألوه.\n_________\n(^١) \"الصحاح\" ٢/ ٣٤٣.\n(^٢) من (ص ٢).","vol":"30","page":135},{"text":"<span data-type='title' id=toc-3936>٤ - باب ﴿وَكَانَ أَمْرُ اللهِ قَدَرًا مَقْدُورًا﴾ [الأحزاب: ٣٨]</span>\n٦٦٠١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَسْأَلِ الْمَرْأَةُ طَلَاقَ أُخْتِهَا لِتَسْتَفْرِغَ صَحْفَتَهَا، وَلْتَنْكِحْ، فَإِنَّ لَهَا مَا قُدِّرَ لَهَا» [انظر: ٢١٤٠ - مسلم: ١٤١٣ - فتح: ١١/ ٤٩٤].\n\n٦٦٠٢ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ عَاصِمٍ، عَنْ أَبِي عُثْمَانَ عَنْ أُسَامَةَ قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - إِذْ جَاءَهُ رَسُولُ إِحْدَى بَنَاتِهِ -وَعِنْدَهُ سَعْدٌ وَأُبَىُّ بْنُ كَعْبٍ وَمُعَاذٌ- أَنَّ ابْنَهَا يَجُودُ بِنَفْسِهِ، فَبَعَثَ إِلَيْهَا: «لِلَّهِ مَا أَخَذَ وَلِلَّهِ مَا أَعْطَى، كُلٌّ بِأَجَلٍ، فَلْتَصْبِرْ وَلْتَحْتَسِبْ» [انظر: ١٢٨٤ - مسلم: ٩٢٣ - فتح: ١١/ ٤٩٤].\n\n٦٦٠٣ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي عَبْدُ اللهِ بْنُ مُحَيْرِيزٍ الْجُمَحِيُّ أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ أَخْبَرَهُ أَنَّهُ بَيْنَمَا هُوَ جَالِسٌ عِنْدَ النَّبِيِّ - ﷺ - جَاءَ رَجُلٌ مِنِ الأَنْصَارِ فَقَالَ: يَا رَسُولَ اللهِ إِنَّا نُصِيبُ سَبْيًا وَنُحِبُّ الْمَالَ، كَيْفَ تَرَى فِي العَزْلِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَوَإِنَّكُمْ تَفْعَلُونَ ذَلِكَ؟! لَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا، فَإِنَّهُ لَيْسَتْ نَسَمَةٌ كَتَبَ اللهُ أَنْ تَخْرُجَ إِلاَّ هِيَ كَائِنَةٌ». [انظر: ٢٢٢٩ - مسلم: ١٤٣٨ - فتح: ١١/ ٤٩٤].\n\n٦٦٠٤ - حَدَّثَنَا مُوسَى بْنُ مَسْعُودٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: لَقَدْ خَطَبَنَا النَّبِيُّ - ﷺ - خُطْبَةً، مَا تَرَكَ فِيهَا شَيْئًا إِلَى قِيَامِ السَّاعَةِ إِلاَّ ذَكَرَهُ، عَلِمَهُ مَنْ عَلِمَهُ، وَجَهِلَهُ مَنْ جَهِلَهُ، إِنْ كُنْتُ لأَرَى الشَّيْءَ قَدْ نَسِيتُ، فَأَعْرِفُ مَا يَعْرِفُ الرَّجُلُ إِذَا غَابَ عَنْهُ فَرَآهُ فَعَرَفَهُ. [مسلِم: ٢٨٩١ - فتح: ١١/ ٤٩٤.\n\n٦٦٠٥ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ - ﵁ - قَالَ: كُنَّا جُلُوسًا مَعَ النَّبِيِّ - ﷺ - وَمَعَهُ عُودٌ يَنْكُتُ فِي الأَرْضِ وَقَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ قَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ أَوْ مِنَ الْجَنَّةِ». فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: أَلَا نَتَّكِلُ يَا رَسُولَ اللهِ؟ قَالَ: «لَا، اعْمَلُوا فَكُلٌّ مُيَسَّرٌ» ثُمَّ قَرَأَ:","vol":"30","page":136},{"text":"﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ [الليل:٥] الآية. [انظر: ١٣٦٢ - مسلم: ٢٦٤٧ - فتح: ١١/ ٤٩٤].\nذكر فيه خمسة أحاديث:\nأحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"لَا تَسْأَلِ المَرْأَةُ طَلَاقَ أُخْتِهَا\" سلف في النكاح (^١).\nثانيها:\nحديث أُسَامَةَ - ﵁ - أتى إلى رسول الله - ﷺرسول إِحْدى بَنَاتِهِ - أَنَّ ابنهَا يَجُودُ بِنَفْسِهِ، فَبَعَثَ إِلَيْهَا: \"لله مَا أَخَذَ ولله مَا أَعْطَى، وكُلُّ شيء بِأَجَلٍ، فَلْتَصْبِرْ وَلْتَحْتَسِبْ\".\nثالثها:\nحديث أَبَي سَعِيدٍ - ﵁ - فِي العَزْلِ: \"لَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا، ما من نَسَمَةٌ\" الحديث سلف في موضعه.\nرابعها:\nحديث حُذَيْفَةَ - ﵁ - قَالَ: لَقَدْ خَطَبَنَا النَّبِيُّ - ﷺ - خُطْبَةً مَا تَرَكَ فِيهَا شَيْئًا إِلَى قِيَامِ السَّاعَةِ إِلَّا ذَكَرَهُ، عَلِمَهُ مَنْ عَلِمَهُ وَجَهِلَهُ مَنْ جَهِلَهُ، إِنْ كُنْتُ لأَرى الشَيْءَ قَدْ نَسِيتُ، فَأَعْرِفُ كمَا يَعْرِفُ الرَّجُلُ إِذَا غَابَ عَنْهُ فَرَآهُ فَعَرَفَهُ.\nخامسها:\nحديث عَلِيِّ - ﵁ -: كُنَّا جُلُوسا مَعَ النَّبِيِّ - ﷺ - وَمَعَهُ عُودٌ يَنْكُتُ فِي الأَرْضِ، وَقَالَ: \"مَا مِنْكُمْ مِنْ أَحَدٍ إِلّا قَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ أَوْ مِنَ\n_________\n(^١) سلف برقم (٥١٤٤).","vol":"30","page":137},{"text":"الجَنَّةِ\". فَقَالَ رَجُلٌ مِنَ القَوْمِ: أَلَا نَتَّكِلُ يَا رَسُولَ اللهِ؟ قَالَ: \"لَا، اعْمَلُوا فَكُلٌّ مُيَسَّرٌ\" ثُمَّ قَرَأَ: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ الآية [الليل: ٥].\nغرضه في الباب كما نبه عليه المهلب أن يبين أن جميع مخلوقات الله المكونات بأمر كلمة كن، من حيوان أو عرض، أو حركات العباد، واختلاف إرادتهم وأعمالهم بمعاصٍ أو طاعات، كل مقدر بالأزمان والأوقات، لا مزيد في شيء منها ولا نقصان عنها، ولا تأخير لشيء منها عن وقته، ولا يقدم قبل وقته.\nألا ترى قوله: \"لا تسئل المرأة طلاق أختها\" لتصرف حظها إلى نفسها ولتنكح، فإنه لا تنال من الرزق إلا ما قدر لها كانت له زوجة أخرى أو لم تكن (^١).\nفصل:\nوقوله: (\"اعملوا فكل ميسر لما خلق له\") فيه دليل على إبطال قول أهل الجبر؛ لأن (التيسير غير الجبر) (^٢)، واليسرى: العمل بالطاعة. والعسرى: العمل بالمعصية.\nفصل:\nفي حديث علي - ﵁ - كما نبه عليه الطبري: إن الله لم يزل عالمًا بمن يطيعه فيدخله الجنة، وبمن يعصيه فيدخله النار. ولم يكن استحقاق من استحق الجنة منهم لعلمه السابق فيهم، ولا استحقاق من يستحق منهم النار لعلمه فيهم، ولا اضطر أحدًا منهم علمه السابق إلى طاعة ولا معصية، ولكنه ﷻ نفذ علمه فيهم قبل أن يخلقهم، وما هم\n_________\n(^١) انظر: \"شرح ابن بطال\" ١٠/ ٣٠٣.\n(^٢) في الأصل: الشر غير الخير.","vol":"30","page":138},{"text":"عاملون، وإلى ما هم إليه صائرون، إذ كان لا تخفى عليه خافية قبل أن يخلقهم وبعدما خلقهم؛ ولذلك وصف أهل الجنة فقال: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (١٣) وَقَلِيلٌ مِنَ الْآخِرِينَ (١٤)﴾ إلى قوله: ﴿وَحُورٌ عِينٌ (٢٢) كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (٢٣) جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾ [الواقعة: ٢٢، ٢٣، ٢٤]، وقال تعالى: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (١٧)﴾ [السجدة: ١٧] وكذلك قال في أهل النار: ﴿ذَلِكَ جَزَاءُ أَعْدَاءِ اللهِ النَّارُ لَهُمْ فِيهَا دَارُ الْخُلْدِ جَزَاءً بِمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ (٢٨)﴾ [فصلت: ٢٨]، فأخبر أنه أثاب أهل طاعته جنته بطاعته، وجازى أهل النار بمعصيتهم إياه، ولم يخبرنا أنه أدخل من أدخل منهم النار والجنة لسابق علمه فيهم، ولكنه سبق في علمه أن هذا من أهل السعادة والجنة، ويعمل بطاعته، وفي هذا أنه من أهل الشقاء، وأنه يعمل بعمل أهل النار فيدخلها بمعصيته؛ فلذلك أمر ﵎ ونهى ليطيعه الطائع منهم، فيستوجب بطاعته الجنة، ويستحق العقاب منهم العاصي بمعصيته، فيدخل بها النار، ولتتم حجة الله تعالى على خلقه، فإن قلت: فما معنى قوله إذًا: \"اعملوا فكل ميسر لما خلق له\". إن كان الأمر كما وصف من أن الذي سبق لأهل السعادة والشقاء لم يضطر واحدًا من الفريقين إلى الذي كان يعمل، ويمهد لنفسه في الدنيا، ولم يجبره على ذَلِكَ. بل هو أن كل فريق من هذين مسهل له العمل الذي اختاره لنفسه مزين له، كما قال تعالى: ﴿وَلَكِنَّ اللهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ﴾ إلى قوله: ﴿حَكِيمٌ﴾ [الحجرات: ٧]، وأما أهل الشقاء فإنه زين لهم سوء أعمالهم؛ لإيثارهم لها على العمل بطاعته، كما قال تعالى: ﴿إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ\nزَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ (٤)﴾ [النمل: ٤]، وكما قال: ﴿أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا فَإِنَّ اللهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ﴾ [فاطر: ٨]","vol":"30","page":139},{"text":"وهذا يصحح ما قلنا: من أن علمه تعالى النافذ في خلقه بما هم عاملون، وكتابه الذي كتبه قبل خلقه أتاهم بأعمالهم لم يضطر أحدًا منهم إلى عمله. ذَلِكَ؛ لأن المضطر إلى الشيء لا شك أنه يكره عليه لا محبة له، بل هو له كاره ومنه هارب، والكافر يقاتل دون كفره أهل الإيمان، والفاسق يناصب دون فسوقه الأبرار، محاماة من هذا عن كفره الذي اختاره على الإيمان، وإيثارًا من هذا لفسقه على الطاعة، وكذلك المؤمن يبذل مهجته دون إيمانه، ويؤثر العناء والنصب دون ملاذه وشهواته؛ حبًا لما هو له مختار من طاعة ربه على معاصيه، وأنى يكون مضطرًا إلى ما يعمله من كانت هذِه صفته، فبان أن معنى قوله - ﵇ -: \"اعملوا فكل ميسر لما خلق له\" هو أن كل فريقي السعادة والشقاوة مسهل له العمل الذي اختاره، مزين ذَلِكَ له (^١)، محبب إليه كما قلنا.\nفصل:\nمعنى يجود بنفسه هو في السياق، يقال: جاد بنفسه عند الموت يجود جودًا. وقوله: \"فلتصبر ولتحتسب\" ولم يقل: فلتصبرين؛ لأنها غائبة، والغائب لا يخاطب بما يخاطب به الحاضر. تقول: هند تقوم وتقعد، وأنت تقومين، وليقم زيد، ولتقعد زينب. وقال الداودي: إنما خاطب الرسول، ولو خاطب المأمور بالصبر، لقال: فاصبري واحتسبي.\nفصل:\nوقوله: (\"لا عليكم ألا تفعلوا\") قيل: هو على النهي، وقيل: على الإباحة للعزل، أي: لكم أن تعزلوا، وليس فعل ذَلِكَ موءودة؛ بدليل\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٣٠٣ - ٣٠٥.","vol":"30","page":140},{"text":"حديث جابر فيه، واحتج به فقهاء الأمصار على داود في إباحته بيع أمهات الأولاد؛ لأن الإحبال لو كان لا يمنع البيع لقال: وأي حاجة لكم إلى العزل، والبيع جائز ولو حملن؛ لأن الحبل يبطل الثمن- أي: في قولهم: (ونحب المال)، وإلا لم يكن يقرهم على هذا الاعتقاد وتكلف الحبلة له.\nوقال لمن احتج لداود: لا دليل في ذَلِكَ؛ لأن ظاهره أنهم كانوا يريدون الفداء، فإذا حملن تعذر ذَلِكَ حَتَّى يلدن، وإلا صار أولاد المسلمين في أيدي الكفار، ولعل العرب الذي كان ذَلِكَ السبي منهم إذا حملت من مسلم لا يفتدونها، فإن فادى بها فيسير من المال؛ لأن الإحبال ينقصهن، فعلى هذا سألوا إن صح الحديث أن الإيلاد يمنع البيع. قال: وفيه فساد آخر، وهو أن وطء السبي والالتذاذ بهن يحرم حَتَّى يقسمن ويستبرئن بعد الملك، فكيف أرادوا وطأهن؟ ولعل القوم إنما أرادوا الالتذاذ بهن لشدة العزبة، وظنوا أن وطأها فيما دون الفرج مباح، إذا اجتنبوا موضع الولد، فأعلمهم الشارع أن الماء يسبق إلى الفرج، فيكون معه الولد مع العزل، ليس لهم تحريمه، وإذا احتمل ذَلِكَ لم يكن فيه دليل على منع بيعهن (^١).\nوفي قوله: (\" (ليست\") (^٢) نسمة كائنة إلا وهي كائنة\") يدل: أن الولد يكون مع العزل، ولهذا إذا ادعى العزل حرم النفي على الصحيح عندنا (^٣).\n_________\n(^١) انظر: \"التمهيد\" ٣/ ١٣٦.\n(^٢) في (ص ٢): ما من.\n(^٣) انظر: \"البيان\" ١٠/ ٤٣١ - ٤٣٢.","vol":"30","page":141},{"text":"<span data-type='title' id=toc-3937>٥ - باب العَمَلُ بِالْخَوَاتِيمِ</span>\n٦٦٠٦ - حَدَّثَنَا حِبَّانُ بْنُ مُوسَى، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ شَهِدْنَا مَعَ رَسُولِ اللهِ - ﷺ - خَيْبَرَ فَقَالَ رَسُولُ اللهِ - ﷺ - لِرَجُلٍ مِمَّنْ مَعَهُ يَدَّعِى الإِسْلَامَ: «هَذَا مِنْ أَهْلِ النَّارِ». فَلَمَّا حَضَرَ الْقِتَالُ قَاتَلَ الرَّجُلُ مِنْ أَشَدِّ الْقِتَالِ، وَكَثُرَتْ بِهِ الجِرَاحُ فَأَثْبَتَتْهُ، فَجَاءَ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَرَأَيْتَ الَّذِي تَحَدَّثْتَ أَنَّهُ مِنْ أَهْلِ النَّارِ؟ قَدْ قَاتَلَ فِي سَبِيلِ اللهِ مِنْ أَشَدِّ الْقِتَالِ، فَكَثُرَتْ بِهِ الْجِرَاحُ. فَقَالَ النَّبِيُّ - ﷺ -: «أَمَا إِنَّهُ مِنْ أَهْلِ النَّارِ». فَكَادَ بَعْضُ الْمُسْلِمِينَ يَرْتَابُ فَبَيْنَمَا هُوَ عَلَى ذَلِكَ إِذْ وَجَدَ الرَّجُلُ أَلَمَ الْجِرَاحِ، فَأَهْوَى بِيَدِهِ إِلَى كِنَانَتِهِ، فَانْتَزَعَ مِنْهَا سَهْمًا فَانْتَحَرَ بِهَا، فَاشْتَدَّ رِجَالٌ مِنَ الْمُسْلِمِينَ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا: يَا رَسُولَ اللهِ صَدَّقَ اللهُ حَدِيثَكَ، قَدِ انْتَحَرَ فُلَانٌ فَقَتَلَ نَفْسَهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «يَا بِلَالُ قُمْ فَأَذِّنْ، لَا يَدْخُلُ الْجَنَّةَ إِلاَّ مُؤْمِنٌ، وَإِنَّ\nاللهَ لَيُؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الفَاجِرِ» [انظر: ٣٠٦٢ - مسلم: ١١١ - فتح: ١١/ ٤٩٨].\n\n٦٦٠٧ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ، حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ أَنَّ رَجُلًا مِنْ أَعْظَمِ الْمُسْلِمِينَ غَنَاءً عَنِ الْمُسْلِمِينَ فِي غَزْوَةٍ غَزَاهَا مَعَ النَّبِيِّ - ﷺ - فَنَظَرَ النَّبِيُّ - ﷺ - فَقَالَ: «مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى الرَّجُلِ مِنْ أَهْلِ النَّارِ فَلْيَنْظُرْ إِلَى هَذَا». فَاتَّبَعَهُ رَجُلٌ مِنَ الْقَوْمِ، وَهْوَ عَلَى تِلْكَ الْحَالِ مِنْ أَشَدِّ النَّاسِ عَلَى الْمُشْرِكِينَ، حَتَّى جُرِحَ فَاسْتَعْجَلَ الْمَوْتَ، فَجَعَلَ ذُبَابَةَ سَيْفِهِ بَيْنَ ثَدْيَيْهِ حَتَّى خَرَجَ مِنْ بَيْنِ كَتِفَيْهِ، فَأَقْبَلَ الرَّجُلُ إِلَى النَّبِيِّ - ﷺ - مُسْرِعًا فَقَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللهِ. فَقَالَ «وَمَا ذَاكَ؟». قَالَ: قُلْتَ لِفُلَانٍ: «مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ النَّارِ فَلْيَنْظُرْ إِلَيْهِ». وَكَانَ مِنْ أَعْظَمِنَا غَنَاءً عَنِ الْمُسْلِمِينَ، فَعَرَفْتُ أَنَّهُ لَا يَمُوتُ عَلَى ذَلِكَ فَلَمَّا جُرِحَ اسْتَعْجَلَ الْمَوْتَ فَقَتَلَ نَفْسَهُ. فَقَالَ النَّبِيُّ - ﷺ - عِنْدَ ذَلِكَ: «إِنَّ الْعَبْدَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ، وَإِنَّهُ مِنْ أَهْلِ الْجَنَّةِ، وَيَعْمَلُ عَمَلَ أَهْلِ الْجَنَّةِ، وَإِنَّهُ مِنْ أَهْلِ النَّارِ وَإِنَّمَا الأَعْمَالُ بِالْخَوَاتِيمِ» [انظر: ٢٨٩٨ - مسلم: ١١٢ - فتح: ١١/ ٤٩٩].","vol":"30","page":142},{"text":"ذَكَرَ فيهِ حَدِيث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: شَهِدْنَا مَعَ رَسُولِ اللهِ - ﷺ - خَيْبَرَ، فَقَالَ - ﷺ - لِرَجُلٍ مِمَّنْ كان مَعَهُ يَدَّعِي الإِسْلَامَ: \"هذا مِنْ أَهْلِ النَّارِ\". فَلَمَّا حَضرَ القِتَالُ قَاتَلَ الرَّجُلُ مِنْ أَشَدِّ القِتَالِ. الحديث.\nوفيه: (نحو نفسه) وفي آخر الحديث \"وَإِنَّمَا الأَعْمَالُ بِالْخَوَاتِيم\" ثم ذكر مثله من حديث سهل.\nوسلفا في غزوة خيبر (^١)، وسلفت الترجمة أيضًا، وسلف حديث أبي هريرة في الجهاد (أيضًا) (^٢).\nوهذا -أعني \"إنما الأعمال بالخواتيم\"- حكم الله في عباده في الخير والشر، فيغفر الكفر وأعماله بكلمة الحق يقولها العبد عند الموت قبل المعاينة لملائكة العذاب، وكذلك يحبط عمل المؤمن إذا ختم له بالكفر، كذلك هذا الحكم موجود في الشرع كله، كقوله: \"من أدرك ركعة من الصلاة، فقد أدرك الصلاة\" (^٣) وقوله: \"من أدرك ركعة من الصبح\" وكذلك: \"من العصر\" (^٤). فجعله مدركًا لفضل الوقت بإدراك الخاتمة، وإن كان لا يدرك منه إلا أقله، وكذلك من أدرك جزءًا من ليلة عرفة قبل الفجر، فوقف بها أدرك الحج، وتم له ما فاته (من\n_________\n(^١) حديث أبي هريرة سلف برقم (٤٢٠٤) كتاب: المغازي، وحديث سهل سلف برقم (٤٢٠٧).\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٥٨٠)، عن أبي هريرة، كتاب: مواقيت الصلاة، باب: من أدرك من الصلاة ركعة ورواه مسلم عنه برقم (٦٠٧)، كتاب المساجد، باب: من أدرك ركعة من الصلاة ..\n(^٤) سلف برقم (٥٧٩) عن أبي هريرة، كتاب مواقيت الصلاة، باب: من أدرك من الفجر ركعة ولمسلم من حديثه برقم (٦٠٨)، كتاب المساجد، باب: من أدرك ركعة.","vol":"30","page":143},{"text":"مقدماته) (^١)، كما عهد الذي لم يعمل خيرًا قط أن يحرق ويذرى، فكانت خاتمة سوء عمله خشيةً -أدركته (لربه) (^٢) - تلاقاه الله بها، فغفر له (سوء عمله) (^٣) طول عمره، هذا فعل من لا تضره الذنوب، ولا تنفعه العبادة، وإنما تنفع وتضر المكتسب لها الدائم عليها إلى أن يموت. نبه على ذَلِكَ المهلب (^٤).\nوفي قوله: \"العمل بالخواتيم\" حجة قاطعة على أهل القدر في قولهم: إن الإنسان يملك أمر نفسه، ويختار لها الخير والشر. فمهما اتهموا اختيار الإنسان لأعماله الشهوانية واللذيذة عنده، فلا يتهمونه باختيار القتل لنفسه، إذ هو أوجع الآلام، وأن الذي طيب عنده ذَلِكَ غير اختياره، والذي يسره له، دون جبره عليه ولا مغالب له، هو قدر الله السابق في علمه، والختم من حكمه.\nفصل:\nقوله: (يدعي الإسلام)، أي: تلفظ به.\nوقوله: (كثرت به الجراح فأثبتته)، أي: صرعته صرعًا لا يقدر معه على القيام.\nوقوله: (فاشتد رجال)، أي: أسرعوا في السير إليه، لا جرم قال في الحديث الثاني: فأقبل الرجل إلى رسول الله - ﷺ - مسرعًا.\nوقوله: (فأهوى بيده إلى كنانته وانتزع منها سهمًا فانتحر به)، وذكر في الحديث الثاني: فجعل ذبابة سيفه بين ثدييه حَتَّى خرج من كتفيه)،\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) في الأصل: سواء علمه، والمثبت من ابن بطال، والسياق يقتضيه.\n(^٤) انظر: \"شرح ابن بطال\" ١٠/ ٣٠٦.","vol":"30","page":144},{"text":"والظاهر أنها قصة واحدة، وأن الراوي نقل على المعنى، ويحتمل أن يكونا رجلين.\nوفيه من علامات النبوة: ظهور صدقه.\nوالكنانة: الجعبة التي فيها السهام.\nوقوله: (\"لا يدخل الجنة إلا مؤمن\") أي: مصدق بقلبه، ويصدقه قوله: \"إن الله ليؤيد هذا الدين بالرجل الفاجر\".\nوفيه: جواز الاستعانة بالمشركين في قتال الكفار، وهو مذهبنا، وأجازه ابن حبيب، وأباه في \"المدونة\" (^١).\nفصل:\nقوله في الحديث الثاني: (غناء عن المسلمين). الغَنَاء -بالفتح والمد- الجزاء والنكاية وإن كسر الغين قصر، قاله الداودي.\nوقال ابن ولاد: الغناء -ممدود- النفع، يقال: إن فلانًا لقليل الغناء، قال: والغنئ ضد الفقر مقصور يكتب بالياء، ومن الصوت ممدود مكسور (^٢).\n_________\n(^١) \"المدونة\" ١/ ٤٠٠. سُئل ابن القاسم: هل كان مالك يكره أن يستعين المسلمون بالمشركين في حروبهم؟ قال: سمعت مالكًا يقول: بلغني أن رسول الله - ﷺ - قال: \"لن أستعين بمشرك\" قال: ولم أسمعه يقول في ذلك شيئًا. وكرهه ابن القاسم وابن وهب.\nقال ابن حبيب في \"النوادر والزيادات\" ٣/ ٣٥: ويكره للإمام أن يكون معه أحد من المشركين أو يستعين ببعضهم على بعض.\nثم استدل بحديث مالك في \"المدونة\"، ثم قال: وهذا في الزحف والصف وشبهه، فأما في هدم حصن أو رمي مجانيق أو صنعة أو خدمة فلا بأس. وانظر لمذهب الشافعية في: \"البيان\" ١٢/ ١١٦ - ١١٧.\n(^٢) \"المقصور والممدود\" ص ٨٠، ٨٢.","vol":"30","page":145},{"text":"وقوله: (فجعل ذباب سيفه بين ثدييه) قد سلف عن ابن فارس أنه قال: الثندؤة، بالهمز للرجل، والثدي للمرأة (^١).\nوالجوهري جعل الثدي للرجل، وهذا الحديث شاهد له (^٢).\n_________\n(^١) \"مجمل اللغة\" ١/ ١٥٧.\n(^٢) \"الصحاح\" ٦/ ٢٢٩١.","vol":"30","page":146},{"text":"<span data-type='title' id=toc-3938>٦ - باب إِلْقَاءِ النَّذْرِ العبْدَ إِلَى القَدَرِ</span>\n٦٦٠٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنِ النَّذْرِ قَالَ: «إِنَّهُ لَا يَرُدُّ شَيْئًا، وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ البَخِيلِ» [٦٦٩٢، ٦٦٩٣ - مسلم: ١٦٣٩ - فتح: ١١/ ٤٩٩].\n\n٦٦٠٩ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَأْتِي ابْنَ آدَمَ النَّذْرُ بِشَيْءٍ لَمْ يَكُنْ قَدْ قَدَّرْتُهُ، وَلَكِنْ يُلْقِيهِ الْقَدَرُ وَقَدْ قَدَّرْتُهُ لَهُ، أَسْتَخْرِجُ بِهِ مِنَ البَخِيلِ» [٦٦٩٤ - مسلم: ١٦٤٠ - فتح: ١١/ ٤٩٩].\nذَكَرَ فيهِ حَدِيث ابن عُمَرَ - ﵄ -: نَهَى رسول الله - ﷺ - عَنِ النَّذْرِ وقَالَ: \"إِنَّهُ لَا يَرُدُّ شَيْئًا، وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ البَخِيلِ\".\nوحديث أبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَأْتِي ابن آدَمَ النَّذْرُ بِشَيءٍ لَمْ يَكنْ قَدَّرْتُهُ، ولكن يُلْقِيهِ النذر إلى القَدَرُ وَقَدْ قَدَّرْتُهُ لَهُ، أَسْتَخْرِجُ بِهِ مِنَ البَخِيلِ\".\nالشرح:\nهذا أبين شيء في القدر -كما نبه عليه المهلب- فإنه أمر قد فرغ الله منه وأحكمه، لا أنه شيء يختاره العبد، فإذا أراد أن يستخرج به من البخيل شيئًا ينفعه به في آخرته ودنياه سبب له شيئًا مخيفًا، أو مطمعًا فيحمله ذَلِكَ الخوف أو الطمع على أن ينذر لله نذرًا من عتقٍ أو صدقةٍ أو صيامٍ، إن صرف الله عنه ذَلِكَ الخوف، أو أتاه بذلك المطموع فيه، فلا يكون إلا ما قد قضى الله به في أم الكتاب، لا يحيله النذر الذي نذره عما قدره، وقد استخرج به (منه) (^١) ما لم يسمح به\n_________\n(^١) من (ص ٢).","vol":"30","page":147},{"text":"لولا المخوف الذي هرب مثله، أو المطموع الذي حرص عليه حَتَّى طابت نفسه بما لم تكن تطيب قبل ذَلِكَ.\nونهيه - ﵇ - عن النذر، وهو من أعمال الخير أبلغ زاجر عن توهم العبد أنه يدفع عن نفسه ضرًّا، أو يجلب إليه نفعًا، أو يختار له ما يشاء. ومتى اعتقد ذَلِكَ فقد جعل نفسه مشاركًا لله تعالى في خلقه، ومجوزًا عليه ما لم يقدره، تعالى عما يقولون، ودل هذا أن اعتقاد القلب لما لا يجب اعتقاده أعظم في الإثم من أن يكفر بالصدقة، والصلاة، والصوم، والحج، وسائر أعمال الجوارح التي لا ينذرها؛ لأن نهيه - ﵇ - عن هذا النذر وإن كان خيرًا ظاهرًا يدل على أنه حابط من الفعل، حين توهم به الخروج عما قدره الله، فإن سلم من هذا الظن، واعترف أن نذره لا يرد عنه شيئًا قد قدره الله عليه، وأن القدر سبب له بما أخافه به استخراج صدقة هو شحيح بمثلها، فإنه مأجور بنذره، ولم يكن حينئذٍ نذره منهيًا عنه، ولذلك -والله أعلم- عرف الله نبيه بهذا الحديث ليعرف أمته، (بما) (^١) يجب أن يعتقدوا في النذر، فلا يحبط عملهم به (^٢).\nفصل:\nالنذر ابتداءً جائز، والمنهي عنه المعلق، كأنه يقول: لا أفعل يا رب خيرًا حَتَّى تفعل بي خيرًا، فإذا دخل فيه فعليه الوفاء.\nوقوله: (\"لا يأتي\") كذا في الأصول، وفي رواية أبي الحسن: يأت، بغير ياء، وكأنه كتبه على الوصل مثل قوله: ﴿سَنَدْعُ الزَّبَانِيَةَ (١٨)﴾\n_________\n(^١) في الأصل: لا، والمثبت من \"شرح ابن بطال\" وهو أليق بالسياق.\n(^٢) انظر: \"شرح ابن بطال\" ١٠/ ٣٠٧ - ٣٠٨.","vol":"30","page":148},{"text":"[العلق:١٨] بغير واو، وضبطه في رواية أبي الحسن بضم التاء، وليس ببين، قاله ابن التين: والصحيح نصبها.\nوقوله: (\"لم يكن قدرته\") (معناه) (^١)، أي: وأنا قدرت عليه الشدة فيجعل هو النذر ليحملها عنه، والنذر لا يحل عنه الشدة، فهو لا يغني عنه شيئًا، ولا بد أن يأتيه الذي قدر عليه من (غرق) (^٢) أو سلامة، فيجعل الناذر هذا الذي يجعل، فيسلمه الله من الشدة بنذره، ويكون ذَلِكَ النذر استخرجه من البخيل للشدة التي عرضت له.\nقال الخطابي وغيره: وفي قوله: \"أستخرج به من البخيل\" دليل على وجوب النذر (^٣)؛ إذ لو كان غير (واجب) (^٤) لم يستخرج به. قلت: إلا في نذر اللجاج والغضب، كإن كلمته: فلله عليَّ كذا، فالأظهر أنه مخير بين الوفاء بما التزم وبين أن يكفر كفارة يمين.\nوقال مجاهد: في قوله تعالى: ﴿وَلْيُوفُوا نُذُورَهُمْ﴾ [الحج: ٢٩] هو أمر بالوفاء لكل ما نذر، وقال ابن عباس - ﵄ -: هو نحو ما نذر (^٥). وقيل: هو رمي الجمار، وليس ببين؛ لأن ذَلِكَ ليس بنذر - والله أعلم.\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): عدو.\n(^٣) \"أعلام الحديث\" ٤/ ٢٢٧٧.\n(^٤) في الأصول: واجد، والمثبت المناسب للسياق.\n(^٥) رواه الطبري في \"تفسيره\" ٩/ ١٤١ (٢٥١٠٧)، (٢٥١٠٨).","vol":"30","page":149},{"text":"<span data-type='title' id=toc-3939>٧ - باب لَا حَوْلَ وَلَا قُوَّةَ إِلَا باللهِ</span>\n٦٦١٠ - حَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا خَالِدٌ الْحَذَّاءُ، عَنْ أَبِى عُثْمَانَ النَّهْدِيِّ، عَنْ أَبِي مُوسَى قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِى غَزَاةٍ، فَجَعَلْنَا لَا نَصْعَدُ شَرَفًا، وَلَا نَعْلُو شَرَفًا، وَلَا نَهْبِطُ فِي وَادٍ، إِلاَّ رَفَعْنَا أَصْوَاتَنَا بِالتَّكْبِيرِ. قَالَ: فَدَنَا مِنَّا رَسُولُ اللهِ - ﷺ - فَقَالَ: «يَا أَيُّهَا النَّاسُ، ارْبَعُوا عَلَى أَنْفُسِكُمْ فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا بَصِيرًا». ثُمَّ قَالَ: «يَا عَبْدَ اللهِ بْنَ قَيْسٍ، أَلَا أُعَلِّمُكَ كَلِمَةً هِيَ مِنْ كُنُوزِ الْجَنَّةِ، لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ». [انظر: ٢٩٩٢ - مسلم: ٢٧٠٤ - فتح ١١/ ٥٠٠].\nذَكَرَ فيهِ حَدِيث أَبِي مُوسَى الأشعري - ﵁ - قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فِي غَزَاةٍ … الحديث، \"ارْبَعُوا عَلَى أَنْفُسِكُمْ\" إلى آخره. ثُمَّ قَالَ: \"يَا عَبْدَ اللهِ بْنَ قَيسٍ، أَلَا أدلك على كَلِمَةً هِيَ مِنْ كُنُوزِ الجَنَّةِ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا باللهِ\". وقد سلف.\n\"واربعوا\" بالباء الموحدة. قال ابن السكيت: ربع الرجل يربع إذا وقف وانحبس (^١).\nومنه قولهم: اربع على نفسك، أي: ارفق بها وكف.\nوقوله: (\"من كنوز الجنة\") يعني: أن ثوابها كثير، يوجب الجنة. قاله الداودي.\nوهذا باب جليل في الرد على القدرية، وذلك أن معنى لا حول ولا قوة إلا بالله: لا حول للعبد ولا قوة له إلا بالله، أي: يخلق الله له الحول والقوة، التي هي القدرة على فعله للطاعة والمعصية.\n_________\n(^١) \"إصلاح المنطق\" ص ٢٦٢.","vol":"30","page":150},{"text":"قال المهلب: فأخبر - ﵇ - أن الباري خالق لحول العبد وقدرته على مقدوره، وإذا كان خالقًا للقدرة فلا شك أنه خالق للشيء المقدور، فيكون المقدور كسبًا للعبد خلقًا لله، بدليل قوله تعالى: ﴿خَالِقُ كُلِّ شَيْءٍ﴾ [الرعد: ١٦]، وقوله: ﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (٤٩)﴾ [القمر: ٤٩]، قال محمد بن كعب القرظي: نزلت هذِه الآية الأخيرة تعييرًا لأهل القدر (^١)، والدليل على أن أفعالهم خلق لله أن أيديهم التي عندهم هي خالقة لأعمال الشر من الظلم والتعدي، وفروجهم التي هي خالقة للزنا، قد توجد عاطلة من الأعمال عاجزة عنها.\nألا ترى أن من الناس من يريد الزنا، وهو يشتهيه بعضو لا (آفة) (^٢) فيه، فلا يقدر عليه عند إرادته للزنا، ولو كان العبد خالقًا لعمله لما عجزت أعضاؤه عند إرادته ومستحكم شهوته، فثبت أن القدرة ليست لها، وأنها لمقدرٍ يقدرها إذا شاء، ويعطلها إذا شاء، لا إله إلا هو.\nفصل:\nوإنما أمرهم بالربع على أنفسهم على جهة الرفق بهم، وقد سلف هذا المعنى في الجهاد في باب ما يكره من رفع الصوت بالتكبير. وعرفهم - ﵇ - أن ما يعلنون به من التكبير ويجتهدون فيه من الجهاد، هو فضل الله عليهم، إذ لا حول لهم ولا قوة (في شيء منه) (^٣) إلا بالله الذي أقدرهم عليه، وحببه إليهم، وإن كان فيه تلاف نفوسهم، رغبة في جزيل الأجر وعظيم الثواب.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١١/ ٥٦٩ (٣٢٨٣٨).\n(^٢) في الأصل: أثر، والمثبت من (ص ٢).\n(^٣) من (ص ٢).","vol":"30","page":151},{"text":"فصل:\nوفيه: أن التكبير يسمى دعاء، كقوله \"إنكم لا تدعون أصم ولا غائبًا\" فجعل قولهم: الله أكبر. دعاء له من أجل أنهم كانوا يريدون به إسماعه الشهادة له بالحق (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ١٠/ ٣٠٩ - ٣١٠.","vol":"30","page":152},{"text":"<span data-type='title' id=toc-3940>٨ - باب المَعْصُومُ مَنْ عَصَمَ اللهُ تعالى</span>\nعَاصِمٌ مَانِعٌ، وقَالَ مُجَاهِدٌ: سُدًا عَنِ الحَقِّ: يَتَرَدَّدُونَ بالضلَالَةِ. ﴿دَسَّاهَا﴾ [الشمس:١٠] أَغْوَاهَا.\n\n٦٦١١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا اسْتُخْلِفَ خَلِيفَةٌ إِلاَّ لَهُ بِطَانَتَانِ، بِطَانَةٌ تَأْمُرُهُ بِالْخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالشَّرِّ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعْصُومُ مَنْ عَصَمَ اللهُ». [٧١٩٨ - فتح: ١١/ ٥٠١].\nثم ساق حديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، عَن النَّبِيِّ - ﷺ - قَالَ: \"مَا اسْتُخْلِفَ خَلِيفَةٌ إِلَّا لَهُ بِطَانَتَانِ، بِطَانَةٌ تَأمُرُهُ بِاَلخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالشَّرِّ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعصُومُ مَنْ عَصَمَ اللهُ\".\nالشرح:\nالبطانة: خواص الرجل، ووزراء الملك، وغرض البخاري في هذا الباب إثبات الأمور لله --﷿--، فهو الذي يعصم من نزغات الشيطان، ومن شر كل وسواس خناس من الجنة والناس، وليس من خليفة ولا أمير إلا والناس حوله رجلان: رجل يريد الدنيا والاستكثار منها، فهو يأمره بالشر ويحضه عليه ليجد به السبيل إلى انطلاق اليد في المحظورات، ومخالفة الشرع، ويوهمه أنه إن لم يقتل ويغصب، ويخف الناس، لم يتم له شيء ولم يرض، فسياسة الله لعباده ببسط العدل، وبحمد الأيدي، وإن في ذَلِكَ صلاح البلاد والعباد، ولا يخلو السلطان أن تكون في بطانته رجل يحضه على الخير، ويأمره به؛ لتقوم به الحجة عليه من الله في يوم القيامة، وهم الأمل، والمعصوم من الأمراء من عصمه الله، لا من عصمته نفسه الأمارة بالسوء، بشهادة الله عليها الخالق لها ﴿وَمَنْ أَصْدَقُ مِنَ اللهِ حَدِيثًا﴾ [النساء: ٨٧].","vol":"30","page":153},{"text":"<span data-type='title' id=toc-3941>٩ - باب ﴿وَحَرَامٌ على قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ﴾ [الأنبياء: ٩٥] وقوله: ﴿أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلاَّ مَنْ قَدْ آمَنَ﴾ [هود: ٣٦]، ﴿وَلَا يَلِدُوا إِلاَّ فَاجِرًا كَفَّارًا﴾ [نوح: ٢٧]</span>.\nوَقَالَ مَنْصُورُ بْنُ النُّعْمَانِ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: وَحِرْمٌ بِالْحَبَشِيَّةِ: وَجَبَ.\n\n٦٦١٢ - حَدَّثَنِي مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا رَأَيْتُ شَيْئًا أَشْبَهَ بِاللَّمَمِ مِمَّا قَالَ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: «إِنَّ اللهَ كَتَبَ على ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذَلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ الْمَنْطِقُ، وَالنَّفْسُ تَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ، وَيُكَذِّبُهُ»\nوَقَالَ شَبَابَةُ حَدَّثَنَا وَرْقَاءُ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٦٢٤٣ - مسلم: ٢٦٥٧ - فتح: ١١/ ٥٠٢].\nساق عَنِ ابن عَبَّاسٍ قَالَ: مَا رَأَيْتُ شَيْئًا أَشْبَهَ بِاللَّمَمِ مِمَّا قَالَ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: \"إِنَّ اللهَ كَتَبَ على ابن آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذَلِكَ لَا مَحَالَةَ، فَزِنَا العَينِ النَّظَرُ، وَزِنَا اللِّسَانِ المَنطِقُ، وَالنَّفْسُ تَمَنَّى وَتَشثتَهِي، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ وَيُكَذِّبُهُ\".\nوَقَالَ شَبَابَةُ ثَنَا وَرْقَاءُ، عَنِ ابن طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.","vol":"30","page":154},{"text":"الشرح:\nقول منصور: أخرجه أبو جعفر (^١)، عن ابن قهزاذ، عن أبي عوانة عنه، (وحديث أبي هريرة سلف) (^٢).\nقوله: (وقال شبابة إلى آخره) أخرجه الطبراني في أوسط معاجمه: حَدَثنَا عمر بن عثمان، ثَنَا ابن المنادي عنه. فذكره.\nوقوله: (وجب) زاد عنه غيره: أي: وجب عليهم أنهم لا يتوبون. وقال أبو عبيدة (لا) هاهنا زائدة، ويذهب أن حرامًا على بابه، وأنكره البصريون؛ لأن (لا)، لا تزاد إلا فيما لا يشكل.\nوقيل: المعنى: أن يتقبل منهم عمل؛ لأنهم لا يتوبون. قاله الزجاج (^٣)، وقيل: الحرام في اللغة: المنع، فالمعنى: حرام عليهم الرجوع إلى الدنيا.\nوقال المهلب: المعنى: وجب عليهم أنهم لا يتوبون، وحرام، وحرم معناهما واحد، وهما قراءتان، والتقدير: وحرام على قرية أردنا إهلاكها، التوبة من كفرهم، وهذا كقوله تعالى: ﴿أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلَّا مَنْ قَدْ آمَنَ﴾ [هود: ٣٦]، أي: قد تقدم علم الله تعالى في قوم نوح أنه لن يؤمن منهم غير من آمن، ولذلك قال نوح: ﴿رَبِّ لَا تَذَرْ على الْأَرْضِ مِنَ الْكَافِرِينَ﴾ إلى قوله: ﴿فَاجِرًا كَفَّارًا﴾ [نوح: ٢٧]، إن قد أعلمتني أنه لن يؤمن منهم إلا من قد آمن، فأهلكهم لعلمه تعالى بأنهم لا يرجعون إلى الإيمان (^٤).\n_________\n(^١) ورد بهامش الأصل: الظاهر أنه الطبري محمد بن جرير في \"تفسيره\".\n(^٢) من (ص ٢).\n(^٣) انظر: \"تفسير القرطبي\" ١١/ ٣٤١.\n(^٤) انظر: \"شرح ابن بطال\" ١٠/ ٣١١ - ٣١٢.","vol":"30","page":155},{"text":"وقوله: (بالحبشية) لعله إنما يريد أنها وافقت العربية، أو عربتها العرب، واستعملتها، وإلا فالقرآن بلسان عربي مبين.\nفصل:\nموافقة الترجمة للحديث هو قوله - ﵇ -: \"إن الله كتب على ابن آدم حظه من الزنا\" فأخبر أن الزنا ودواعيه كل ذَلِكَ مكتوب مقدر على العبد غير خارج من سابق قدره.\nوقوله: (\"أدرك ذَلِكَ لا محالة\") إدراكه له من أجل أن الله كتب عليه. وقوله: (أشبه باللمم) يريد قوله تعالى: ﴿إِلَّا اللَّمَمَ﴾ [النجم: ٣٢] فالنظر والنطق من اللمم، واللمم: صغار الذنوب، وهي مغفورة باجتناب الكبائر، وقد سلف ما للعلماء في ذَلِكَ، في باب الكبائر من كتاب الأدب، وذكر عن ابن عباس أنه -أعني: اللمم- أن يتوب من الذنب ولا يعاوده (^١) وقاله مجاهد والحسن (^٢)، وروي عن ابن عباس: كل ما دون الزنا فهو لمم.\nوقال ابن مسعود: العينان تزنيان بالنظر، والشفتان تزنيان وزناهما التقبيل، واليدان تزنيان وزناهما اللمس، والرجلان تزنيان وزناهما المشي (^٣). وقيل: اللمم: الصغائر، وقيل: النظرة (التي تكون) (^٤) فجأة.\nوقيل: في قوله تعالى: ﴿إِلَّا اللَّمَمَ﴾ (إلا) بمعنى: الواو، وأنكره الفراء، وقال: المعنى: إلا التقارب من صغير الذنوب (^٥).\n_________\n(^١) في (ص ٢): الذنوب ولا يعاودها.\n(^٢) رواه الطبري في \"تفسيره\" ١١/ ٥٢٧ (٣٢٥٦٨)، (٣٢٥٧٠).\n(^٣) السابق ١١/ ٥٢٦ (٣٢٥٦٢).\n(^٤) من (ص ٢).\n(^٥) \"معاني القرآن\" ٣/ ١٠٠.","vol":"30","page":156},{"text":"وسمي النظر والمنطق، وما سلف زنا؛ لأنها دواع إليه، والسبب قد يسمى باسم المسبب مجازًا أو اتساعًا لما بينهما من التعلق، غير أن زنا العين، واليدين مؤاخذ به من اجتنب الزنا بفرجه؛ لأنه كذب زنا جوارحه بترك الزنا بفرجه، فاستخف زنا عينيه، ولسانه، وقلبه؛ لأن ذَلِكَ من اللمم الذي يغفر باجتناب الكبائر. وزنا الفرج من أكبر الكبائر، فمن فعله فقد صدق زنا عينيه، ولسانه، وقلبه، فيؤاخذ بإثم ذَلِكَ كله.\nو(\"ومحالة\") بفتح الميم أي: لابد.\nوقوله: (\"والنفس تمنى وتشتهي\") دليل على أن فعل العبد ما نهاه الله عنه مع تقدم تقديره له تعالى عليه، وسابق علمه بفعله، باختيار منه وإيثار، وليس بمجبر عليه، ولا مضطر إلى فعله. وعلى هذا علق العقاب والثواب، فسقط قول جهم بالإجبار، بنص قوله - ﵇ -: \"والنفس تمنى وثشتهي\"؛ لأن المجبر مكره فقط (مضطر) (^١)، وهو (بخلاف المشتهي، والمتمني) (^٢).\nوقوله: (\"والفرج يصدق ذَلِكَ ويكذبه \") يعني: إذا قدر على الزنا، فيما كان فيه النظر والتمني، فإن زنا صدَّق ذَلِكَ، وأضيف بعضهم إلى بعض، فإن امتنع وخاف ربه كتب له حسنة، وقد سلف ذَلِكَ واضحًا.\nفائدة:\nمنصور بن النعمان هو الربعي، البكري اليشكري أبو حفص البصري سكنها، ثم مرو، ثم سكن بخارى، ذكره ابن أبي حاتم في \"جرحه\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: كاف.","vol":"30","page":157},{"text":"وتعديله\" (^١) (^٢) (وذكره ابن حبان في \"ثقاته\") (^٣) (^٤).\n_________\n(^١) ورد في هامش الأصل: لم يذكر فيه ابن أبي حاتم جرحًا ولا تعديلًا، ولكن ذكره ابن حبان في \"الثقات\".\n(^٢) \"الجرح والتعديل\" ٨/ ١٧٩.\n(^٣) من (ص ٢).\n(^٤) \"الثقات\" ٧/ ٤٧٧.","vol":"30","page":158},{"text":"<span data-type='title' id=toc-3942>١٠ - باب ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِلنَّاسِ﴾ [الإسراء:٦٠]</span>\n٦٦١٣ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِلنَّاسِ﴾ قَالَ: هِيَ رُؤْيَا عَيْنٍ أُرِيهَا رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ إِلَى بَيْتِ الْمَقْدِسِ. قَالَ: ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ) [الإسراء:٦٠] قَالَ: هِيَ شَجَرَةُ الزَّقُّومِ. [انظر: ٣٨٨٨ - فتح:١١/ ٥٠٤].\nذَكَرَ فيهِ حَدِيث عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ - قال: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِلنَّاسِ﴾ قَالَ: هِيَ رُؤْيَا عَيْنٍ أُرِيهَا رَسُولُ اللهِ - ﷺ - لَيْلَةَ أُسْرِيَ بِهِ إِلَى بَيْتِ الْمَقْدِسِ. قَالَ: ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ﴾ قَالَ: هِيَ شَجَرَةُ الزَّقُّومِ.\nالشرح:\nقوله: ﴿إِلَّا فِتْنَةً لِلنَّاسِ﴾ قيل: إنما فتن الناس بالرؤيا والشجرة؛ لأن جماعة ارتدوا، وقالوا: كيف يسرى به إلى بيت المقدس في ليلة واحدة، وقالوا لما أنزل الله شجرة الزقوم: كيف يكون في النار شجرة لا تأكلها؟ فكان فتنة لقوم، واستنصارًا لقوم، منهم: أبو بكر، ويقال: إنه سمي صديقًا ذَلِكَ اليوم، فإن قلت: لم يذكر في القرآن لعن لتلك الشجرة، فعنه جوابان: أنه قد لعن آكلها، وهم الكفار، كما قال تعالى: ﴿إِنَّ شَجَرَتَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ﴾ [الدخان: ٤٣، ٤٤]، وقال: ﴿إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ﴾، والآخر تقول: فكل طعام مكروه ملعون.\nفصل:\nقال المهلب: معنى ذكر هذا الحديث في كتاب القدر، هو ما ختم الله على الناس المكذبين لرؤياه من المشركين، حيث جعلها فتنة لهم في","vol":"30","page":159},{"text":"تكذيب النبي الصادق، فكان زيادة في طغيانهم، وكذلك جعل الشجرة الملعونة في القرآن فتنة، فقالوا: كيف تكون في النار شجرة النار تحرق الشجر اليابس والأخضر، فجعل ذَلِكَ فتنة تزيد في ضلالهم، فلا يؤمنون على ما سبق في علمه.\nقال غيره: وقوله تعالى: ﴿وَمَا جَعَلْنَا الرُّؤْيَا﴾ الآية يقتضي خلق الله للكفر به، ودواعي الكفر هي الفتنة، وذلك عدل منه تعالى، وهذا مثل قوله تعالى: ﴿وَيُضِلُّ اللهُ الظَّالِمِينَ﴾ [إبراهيم: ٢٧]، فهذا عام في فعله تعالى، كفر الكافرين، وإيمان المؤمنين، ودواعي الإيمان والكفر، خلافًا لمن زعم أن الله تعالى غير خالق أعمال العباد، وقد سلف أن الله تعالى قال: ﴿إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ﴾ [الصافات: ٦٤] فأخبر تعالى أنها تنبت في النار، وهي مخلوقة من جوهر لا تأكله النار، كسلاسل النار، وأغلالها، وعقاربها، وحياتها، وليس شيء من ذَلِكَ من جنس ما في الدنيا بما لا يبقى على النار، وإنما خلقت من جنس لا تأكله النار، وكما خلق الله تعالى في البحار من الحيوان ما لا يهلك في الماء، وخلق في الخل دودًا يعيش فيه، ولا يهلكه، على أن الخل يفت الحجارة، ويهري الأجسام، ولم يكن ذَلِكَ إلا لموافقة ذَلِكَ الدود لجنس الخل، وموافقة حيوان البحر لجنس الماء، فكذلك ما خلق في النار من الشجر والحيوان موافق لجنس النار، والله تعالى قادر أن يجعل النار بردًا وسلامًا، وأن يجعل الماء نارًا؛ لأنه على كل شيء قدير، فما أنكره الكفار من خلق الشجر في النار عناد بيِّن، وضلال واضح، أعاذنا الله - منه برحمته (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ١٠/ ٣١٣ - ٣١٤.","vol":"30","page":160},{"text":"<span data-type='title' id=toc-3943>١١ - باب تَحَاجَّ آدَمُ وَمُوسَى عِنْدَ اللهِ</span>\n٦٦١٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ حَفِظْنَاهُ مِنْ عَمْرٍو، عَنْ طَاوُسٍ سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ لَهُ مُوسَى: يَا آدَمُ أَنْتَ أَبُونَا خَيَّبْتَنَا وَأَخْرَجْتَنَا مِنَ الْجَنَّةِ. قَالَ لَهُ آدَمُ: يَا مُوسَى، اصْطَفَاكَ اللهُ بِكَلَامِهِ وَخَطَّ لَكَ بِيَدِهِ، أَتَلُومُنِي على أَمْرٍ قَدَّرَ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي بِأَرْبَعِينَ سَنَةً؟! فَحَجَّ آدَمُ مُوسَى، فَحَجَّ آدَمُ مُوسَى» ثَلَاثًا.\nقَالَ سُفْيَانُ: حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأعرَجِ، عَنْ أَبي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ. [انظر: ٣٤٠٩ - مسلم: ٢٦٥٢ - فتح: ١١/ ٥٠٥].\nذَكَرَ فيهِ حَدِيث سُفْيَانَ قَالَ: حَفِظْنَاهُ مِنْ عَمْرٍو، عَنْ طَاوُسٍ، عن أبي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ مُوسَى: يَا آدَمُ أَنْتَ أَبُونَا خَيَّبْتَنَا وَأَخْرَجْتَنَا مِنَ الجَنَّةِ. قَالَ لَهُ آدَمُ: يَا مُوسَى، أنت الذي اصْطَفَاكَ اللهُ بِكَلَامِهِ وَخَطَّ لَكَ التوراة بِيَدِهِ، أَتَلُومُنِي على أَمْرٍ قَدَّرَ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي بِأَرْبَعِينَ سَنَةً؟! فَحَجَّ آدَمُ مُوسَى\" ثَلَاثًا.\nقَالَ سُفْيَانُ: ثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ.\nالشرح:\nرواه مالك، عن أبي الزناد، به بزيادة: \"اصطفاك الله برسالته\" (^١) وليس فيه: \"وخط لك بيده\"، وليس فيه: \"بأربعين سنة\"، ولا: \"أنت أبونا\". ففيه دليل على سابق العلم، ويحتمل قوله: (\"قدره الله عليّ قبل أن يخلقني\") بكذا أن يكون ذَلِكَ قوله تعالى للملائكة: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾ [البقرة: ٣٠]، وذلك مقدر عليه في الأزل.\n_________\n(^١) \"الموطأ\" ص ٥٦٠.","vol":"30","page":161},{"text":"وقول موسى: \"يا آدم\". وهو أبوه؛ لشدة غضبه، وكان شديد الغضب، يكاد شعره يخرج من ثوبين عند الغضب، والخيبة: الحرمان والخسران، وقد خاب، يخيب، يخوب.\nوقوله: (\"وخط لك بيده\") يعني: التوراة، وهذا لا يوصف إلا بما في النص، لا يزاد عليه (بحاسة) (^١)، ولا غيرها.\nوقوله: (\"فحجَّ آدم موسى\") أتى عليه بالحجة. قال الداودي: وإنما تحاجا في الخروج من الجنة، فقامت حجة آدم: أن الله خلقه ليجعله في الأرض خليفة، ولم يحتج آدم في نفي الذنب عن نفسه؛ لأنه لا يقوم له سابق العلم حجة، أنه كان أكله من الشجرة اختيارًا. وجدالهما هذا يحتمل أن يكون بين روحيهما بعد موت موسى، أو يكون ذَلِكَ يوم القيامة. وقال ابن بطال: معنى احتج آدم وموسى: التقت أرواحهما في السماء، فوقع هذا الحجاج بينهما، وقد جاءت الرواية بذلك.\nروى الطبري، عن يونس بن عبد الأعلى، ثَنَا ابن وهب، ثَنَا هشام بن سعد، عن زيد بن أسلم، عن أبيه، عن عمر بن الخطاب - ﵁ - قال: قال رسول الله - ﷺ -: \"إن موسى قال: يا رب، أبونا آدم الذي أخرجنا، ونفسه من الجنة، فأراه الله آدم وقال له: أنت آدم؟ قال: نعم، قال: أنت الذي نفخ الله فيك من روحه، وعلمك الأسماء كلها، وأمر ملائكته فسجدوا لك، فما حملك أن أخرجتنا، ونفسك من الجنة؟ قال: ومن أنت؟ قال: أنا موسى، قال: أنت نبي بني إسرائيل الذي كلمك الله من وراء حجاب، ولم يجعل بينك وبينه رسولًا من\n_________\n(^١) في (ص ٢): بمماسة.","vol":"30","page":162},{"text":"خلقه؟ قال: نعم، قال: أفما وجدت في كتاب الله أن ذَلِكَ كائن قبل الخلق؟ قال: نعم\". وذكر الحديث (^١).\nقال المهلب وغيره وقوله: (\"فحج آدم موسى\") أتى عليه بالحجة.\nقال الليث بن سعد: وإنما صحت الحجة في هذِه القصة لآدم على موسى؛ من أجل أن الله قد غفر لآدم، وتاب عليه، فلم يكن لموسى أن يعيره بما قد غفرها الله له، ولذلك قال له آدم: أنت موسى الذي آتاك الله التوارة، وفيها علم كل شيء، فوجدت فيها أن الله قد قدر علي المعصية، وقدر علي التوبة منها، وأسقط بذلك اللوم عني، أفتلومني أنت، والله لا يلومني؟! وبمثل هذا احتج ابن عمر على الذي قال له: إن عثمان فرَّ يوم أحد. فقال ابن عمر: ما على عثمان ذنب؛ لأن الله قد عفى عنه (^٢) بقوله: ﴿وَلَقَدْ عَفَا اللهُ عَنْهُمْ﴾ [آل عمران: ١٥٥]، وأما من عمل الخطايا، ولم تأته المغفرة، فإن العلماء مجمعون أنه لا يجوز له أن يحتج بمثل حجة آدم، فيقول: أتلومني على أن قتلت أو زنيت أو سرقت، وقد قدر الله عليَّ ذَلِكَ، والأمة مجمعة على جواز حمد المحسن على إحسانه، ولوم المسيء على إساءته، وتعديد ذنوبه عليه، فإن قلت: فإن القدرية احتجت بقول موسى: \"أنت آدم خيبتنا وأخرجتنا من الجنة\". فنسب التخييب والإخراج إليه. قالوا: هذا يدل أن العباد يخلقون أفعالهم طاعتها ومعصيتها، ولو كانت خلقًا منه لم يصح أن يأمرهم ولا ينهاهم.\nقال: وكذلك احتجت الجهمية على صحة الجبر، يقول آدم: \"أتلومني على أمر قدر عليَّ\".\n_________\n(^١) رواه أبو داود (٤٧٠٢) عن أحمد بن صالح، عن ابن وهب، به.\n(^٢) سلف برقم (٣٦٩٩)، كتاب فضائل الصحابة، باب: مناقب عثمان بن عفان.","vol":"30","page":163},{"text":"فالجواب: أنه ليس في قول موسى دليل قاطع على اعتقاد القول بالقدر، وإن العبد خالق لأفعاله دون ربه كما زعمت القدرية؛ لأنه ليس في قوله: \"أنت آدم\" إلى آخره أكبر من إضافة التخييب والإخراج إليه، وإضافة ذَلِكَ إليه لا يقتضي كونه خالقًا لهما، إذ قد يصح في اللغة إضافة الفعل إلى من يقع منه على سبيل (المجاز) (^١)، وإلى من يقع منه على سبيل الاكتساب.\nوإذا احتملت إضافة التخييب والإخراج الوجهين جميعًا لم يقض بظاهره على أحد الاحتمالين دون الآخر إلا بدليل قاطع، وقد قام الدليل الواضح على استحالة اختراع المخلوق أفعاله دون إقدار الله له على ذَلِكَ بقوله تعالى: ﴿اللهُ خَالِقُ كُلِّ شَيْءٍ﴾ [الرعد: ١٦] وبقوله: ﴿وَاللهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ (٩٦)﴾ [الصافات: ٩٦]. وليس يجوز أن يريد تعالى بهذا: الحجارة؛ لأن الحجارة أجسام، والأجسام لا يجوز أن يعملها العباد، فدل أنه تعالى خالق أعمالهم، وقال تعالى: ﴿وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِنْ دَابَّةٍ﴾ [الشورى: ٢٩] واجتماعهم فعل لهم، وقد أخبر تعالى أنه خلق له، وقد ثبت أنه تعالى قادر على جميع أجناس الحركات التي يحدثها العباد، بدلالة أنه أقدرهم عليها، وما أقدرهم عليه فهو عليه أقدر، كما أنه ما أعلمهم (به) (^٢)، فهو به أعلم، فثبت أنه تعالى خالق الأفعال، والعبد مكتسب لها، كما نقول: إنه تعالى منفرد بخلق الولد، والوالد منفرد بكون الولد ولدًا له، لا شركة فيه لغيره، فنسبة الأفعال إليه تعالى من جهة خلقه لها، ونسبتها إلى العباد من جهة اكتسابهم لها. هذا مذهب أهل\n_________\n(^١) في (ص ٢): الخلق.\n(^٢) في (ص ٢): إياه.","vol":"30","page":164},{"text":"السنة والحق، وهو مذهب موسى - ﵇ - من قوله: ﴿إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ﴾ [الأعراف: ١٥٥] فأضاف موسى الهداية والإضلال إلى الله تعالى، ولا تصح هذِه الإضافة إلا على سبيل خلقه لها، دون من وجدت منهم.\nوأما قول الجهمية: إن الله تعالى أجبر العباد على أفعالهم، وهم مكرهون على الطاعة والمعصية. واحتجوا بقول آدم: \"أتلومني\" إلى آخره، فلا حجة لهم فيه أيضًا؛ لأن الموجود بالاعتبار والمشاهدة خلاف قولهم، وذلك أن العباد لا يأتون الذنوب إلا مشتهين لها، راغبين فيها، والإجبار عند أهل اللغة هو اضطرار المرء إلى الفعل، وإدخاله فيه، غير راغب فيه، ولا محب له كالمسحوب على وجهه، والمرتعش من الحمى، والفالج. وأهل الجبر معتقدون لوم من وقعت منه معصية الله، وتأنيبه عليها أشد التأنيب، أو مدح من وقعت منه الطاعة، وإثابته عليها، وإذا كان هذا عندهم، فاحتجاجهم بتأنيب آدم موسى على لومه له على أمر قد قدره عليه، (وأكرهه عليه) (^١)، فاسد متناقض على مذهبهم.\nومحاجة آدم موسى في أنه ذاكره ما قد عرفه، ووقف عليه في التوراة من توبة الله على آدم بما وقع، وإسقاطه اللوم عليها فوجب على موسى ترك لومه وعتابه على ما كان منه.\nوقد سئل جعفر بن محمد الصادقُ، فقيل له: هل أجبر الله تعالى العباد؟ قال: الله تعالى أعدل من ذَلِكَ.\nقيل: فهل فوض إليهم؟ قال: الله أعز من ذلك، لو أجبرهم على\n_________\n(^١) من (ص ٢).","vol":"30","page":165},{"text":"[ذلك] ما عذبهم، ولو فوض إليهم ما كان للأمر والنهي معنى. قلت: فكيف أقول إذًا؟ قال: منزلة بين منزلتين، هي أبعد مما بين السماء والأرض، ولله في ذَلِكَ سر لا تعلمونه.\nواحتجت أيضًا طائفة من القدرية المجبرة غير الجهمية بهذا الحديث، فقالت: إن كان صحيحًا قول آدم لموسى: \"أتلومني على أمر؟ \" فلا لوم على كافر في كفره، ولا فاسق في فسقه، ولا يجوز أن يجور عليهم، ويعذبهم على ما اضطرهم إليه.\nفالجواب كما قال الطبري: إنه ليس معنى قوله: \"أتلومني على أمر؟ \" كما توهمته، وكيف يجوز أن يكون ذَلِكَ معناه، وقد عاقبه الله على ما وقع بإخراجه من الجنة، ولو لم يكن ملومًا، لكان وكنا في الجنة، كما أسكنه الله، ولكنه ﷻ أخرجه منها بما وقع عقوبة عليها، ولم يعاقبه على ما قضى عليه؛ لأنه لو عاقبه عليه لما كان يسكنه الجنة حين أسكنه إياها، وذلك أن القضاء عليه بذلك قد كان يغني قبل أن يخلقه، فإنما استحق العقوبة على فعلته، لا على ما قضى عليه، وبمثل هذا أقر موسى لآدم بصحة حجته، ولم يقل له كما زعمت القدرية، ليس الأمر كما تزعم؛ لأن الله لو كان قضى عليك ذلك قبل أن يخلقك لم يعاقبك، ولكن لما كان من دين الله الذي أخذ بالإقرار به عهود أنبيائه ومواثيقهم، أنه لا شيء كان فيما مضى، ولا فيما يحدث إلا (قد مضى) (^١) به قضاء، فإنه غير معاقبهم على قضائه، ولكن على طاعتهم ومعاصيهم، وكان ذَلِكَ معلومًا عند الأنبياء والرسل، أقر موسى لآدم بأن الذي احتج به عليه له حجة، وحقق صحة ذَلِكَ نبينا\n_________\n(^١) في (ص ٢): قضى.","vol":"30","page":166},{"text":"عليه أفضل الصلاة والسلام، بقوله: \"فحج آدم موسى عليهما الصلاة والسلام\".\nفصل:\nقال غير الطبري: حديث أبي هريرة حجة لما يقوله أهل السنة - ﵃ -: التي أهبط الله فيها أبانا آدم هي جنة الخلد، ورد قول من زعم أنها لم تكن جنة خلد، قالوا: وإنما كانت جنة بأرض عدن، واحتجوا على بدعتهم، فقالوا: إن الله خلقها لا لغو فيها ولا تأثيم، وقد لغى فيها إبليس حين كذب لآدم، وأثم في الكذب، وإنه لا يسمع أهلها لغوًا ولا كذابًا، وإنه لا يخرج منها أهلها، وقد أخرج منها آدم وحواء بما وقع منهما. قالوا: وكيف يجوز على آدم -مع مكانه من الله وكمال (عقله) (^١) - أن يطلب شجرة الخلد وهو في دار الخلود والملك الذي لا يبلى؟ وأيضًا فإن جنة الخلد دار القدس، قدست عن الخطايا والمعاصي كلها؛ تطهيرًا لها.\nفيقال لهم: الدليل على إبطال قولكم: قول موسى لآدم: \"أنت الذي أشقيت ذريتك وأخرجتهم من الجنة\" فأدخل الألف واللام؛ ليدل على أنها الجنة المعروفة، وجنة الخلد الموعود بها، التي لا عوض منها في الدنيا، فلم ينكر ذلك آدم من قوله، ولو كانت غير جنة الخلد لرد آدم على موسى، وقال: إني أخرجتهم من دار فناء وشقاء وزوال وعري إلى مثلها. فلما سكت آدم على ما قرره موسى صح أن الدار التي أخرجهم منها بخلاف الدار التي أخرجوا إليها في جميع الأحوال، ويقال لهم فيما احتجوا به: إن الله خلق الجنة لا لغو\n_________\n(^١) في (ص ٢): خلقه.","vol":"30","page":167},{"text":"فيها، ولا تأثيم، ولا كذب، ولا يخرج منها أهلها. هذا كله مما (جعله) (^١) الله فيها بعد دخول أهلها فيها يوم القيامة، وقد أخبر تعالى أن آدم إن عصاه فيما نهاه عنه أخرجه منها، ولا تمتنع أن تكون دار الخلد في وقت لمن أراد تخليده فيها، وقد يخرج منها من قضى عليه بالفناء، وأجمع أهل التأويل على أن الملائكة يدخلون الجنة على أهلها، ويخرجوا منها، وأنها كانت بيد إبليس مفاتيحها، ثم انتزعت منه بعد المعصية، وقد دخلها رسول الله - ﷺ - ليلة الإسراء، ثم خرج منها، وأخبر بما رأى فيها، وأنها هي جنة الخلد حقًا. وقولهم: كيف يجوز على آدم في كمال عقله أن يطلب شجرة الخلد وهو في دار الخلد؟ فيعكس عليهم، ويقال لهم: كيف يجوز على آدم في كمال عقله أن يطلب شجرة الخلد في دار الفناء؟ هذا لا يجوز على من له أدنى مسكة من عقل.\nوأما (قولهم) (^٢): إن الجنة دار القدس، قد طهرها الله من الخطايا. فهو جهل منهم، وذلك أن الله تعالى أمر بني إسرائيل أن يدخلوا الأرض المقدسة وهي بالشام، وأجمع أهل العلم بالشرائع على أن الله تعالى قدسها، وقد شاهدوا فيها المعاصي، والكفر، والكذب، ولم يكن تقدسيها بما يمنع فيها المعاصي، فكذلك دار القدس، وأهل السنة مجمعون على أن جنة الخلد هي التي أهبط منها آدم، فلا معنى لقول من خالفهم (^٣).\n_________\n(^١) في (ص ٢): حفظه.\n(^٢) من (ص ٢).\n(^٣) انظر: \"شرح ابن بطال\" ١٠/ ٣١٤ - ٣٢١.","vol":"30","page":168},{"text":"<span data-type='title' id=toc-3944>١٢ - باب لَا مَانعَ لِمَا أَعطَى الله</span>\n٦٦١٥ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا عَبْدَةُ بْنُ أَبِي لُبَابَةَ، عَنْ وَرَّادٍ مَوْلَى المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: كَتَبَ مُعَاوِيَةُ إِلَى الْمُغِيرَةِ اكْتُبْ إِلَيَّ مَا سَمِعْتَ النَّبِيَّ - ﷺ - يَقُولُ خَلْفَ الصَّلَاةِ. فَأَمْلَى عَلَيَّ الْمُغِيرَةُ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ خَلْفَ الصَّلَاةِ: «لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ». وَقَالَ ابْنُ جُرَيْجٍ: أَخْبَرَنِي عَبْدَةُ، أَنَّ وَرَّادًا أَخْبَرَهُ بِهَذَا. ثُمَّ وَفَدْتُ بَعْدُ إِلَى مُعَاوِيَةَ فَسَمِعْتُهُ يَأْمُرُ النَّاسَ بِذَلِكَ الْقَوْلِ. [انظر: ٨٤٤ - مسلم: ٥٩٣ - فتح: ١١/ ٥١٢].\nذَكَرَ فيهِ حَدِيث وَرَّادٍ مَوْلَى المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: كَتَبَ مُعَاوِيَةُ إِلَى المُغيرَةِ اكْتُبْ إِلَيَّ مَا سَمِعْتَ رسول الله - ﷺ - يَقُولُ خَلْفَ الصَّلَاةِ. فَأَمْلَى عَلَيَّ المُغِيرَةُ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ خَلْفَ الصَّلَاةِ: \"لَا إله إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، ولَاَ يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ\". وَقَالَ ابن جُرَيْجٍ: أَخْبَرَنِي عَبْدَةُ، أَنَّ وَرَّادًا أَخْبَرَهُ بهذا. ثُمَّ وَفَدْتُ بَعْدُ إِلَى مُعَاوِيَةَ فَسَمِعْتُهُ يأمُرُ النَّاسَ بِذَلِكَ.\nالشرح:\nهذا الحديث سلف قريبًا في الدعاء (^١).\nوفيه: السؤال عن أفعاله - ﵇ - في الصلاة؛ ليقتدى به.\nوالجد بفتح الجيم: وهو الحظ والبخت.\nوالمعنى: أن لا ينفع ذا الغنى منك غناه، وإنما ينفعه العمل بطاعتك لا مال ولابنون، قال تعالى: ﴿الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ\n_________\n(^١) سلف برقم (٦٣٣٠).","vol":"30","page":169},{"text":"الصَّالِحَاتُ خَيْرٌ﴾ [الكهف: ٤٦]. وعلى فتح الجيم أكثر الرواة.\nوقال أبو عمرو الشيباني: هو بالكسر فيهما، وهو من جد الاجتهاد، فمعناه: لا ينفع ذا الاجتهاد من الله اجتهاده في القرب منه، ولا في الطلب لما لم يقسم له.\nوقيل: \"ذا الجد\": المجتهد في طلب الدنيا، فإن ذَلِكَ لا ينفعه إن ضيع أمر الآخرة، وبعضهم ذهب في الفتح إلى جد: الرزق، أي: أن الغنى والرزق لا ينفع من الله شيئًا، وهذا خبط.\nومعنى \"منك\": بذلك. قاله الخطابي (^١).\nوقال الجوهري: \"منك\" هنا بمعنى: عندك (^٢)، أي: لا ينفع ذا الجد عندك الجد، ويصح أن يحمل على أن المعنى: لا ينفع الجد منك جده، إن أردته بسوء. وقيل: في معنى الكسر ليس ينفع الساعي سعيه، ولا الطالب مطلبه، لا بد أن ينال كل واحد ما قدر له.\nقال الطبري في الكسر: إنه خلاف ما يعرفه أهل النقل والرواة لهذا الخبر، ولا نعلم أحدًا قال ذَلِكَ غيره، مع بعد تأويله من الصحة.\nفصل:\nمراد البخاري هنا بهذا الحديث: إثبات خلق الله جميع أفعال العباد؛ لأن قوله: \"لا مانع لما أعطيت\" يقتضي نفي جميع المانعين سواه، وكذلك قوله: \"ولا معطي لما منعت\" يقتضي نفي جميع المعطين سواه، وأنه لا معطي ولا مانع على الحقيقة بفعل المنع والعطاء سواه، وإذا كان ذَلِكَ كذلك؛ ثبت أن من أعطى أو منع من\n_________\n(^١) \"أعلام الحديث\" ١/ ٥٥٢.\n(^٢) \"الصحاح\" ٢/ ٤٥٢.","vol":"30","page":170},{"text":"المخلوقين، فإعطاؤه ومنعه خلق لله تعالى، وكسب للعبد، والله تعالى هو المعطي وهو المانع لذلك حقيقة من حيث كان مخترعا خالقًا للإعطاء والمنع، والعبد مكتسب لهما بقدرة محدثة، فبان أنه إنما بقي مانعًا، ومعطيًا، ومخترعًا للمنع والإعطاء ويخلقهما.","vol":"30","page":171},{"text":"<span data-type='title' id=toc-3945>١٣ - باب مَنْ تَعَوَّذَ باللهِ مِنْ دَرَكِ الشَّقَاءِ وَسُوءِ القَضَاءِ وَقَوْلِهِ --﷿--: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١) مِنْ شَرِّ مَا خَلَقَ (٢)﴾ [الفلق ١ - ٢]</span>\n٦٦١٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا سُفْيَانُ عَنْ سُمَيٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «تَعَوَّذُوا بِاللهِ مِنْ جَهْدِ الْبَلَاءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ القَضَاءِ، وَشَمَاتَةِ الأَعْدَاءِ». [انظر: ٦٣٤٧ - مسلم: ٢٧٠٧ - فتح: ١١/ ٥١٣].\nساق فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تَعَوَّذُوا باللهِ مِنْ جَهْدِ البَلَاءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ القَضَاءِ، وَشَمَاتَةِ الأَعْدَاءِ\".\nهذا الحديث سلف قريبًا في الدعاء، (وما) بمعنى: الذي، والضمير محذوف من الصلة، وكذلك إن جعلت ما والفعل مصدرًا دل على ذَلِكَ، إلا أنه ضمير محذوف في الكلام، ومن قرأ شرًا جعل ما نافية، وهو غلط؛ لأن تقديره عنده: ما خلق شرًا.\nوجهد البلاء: أقصى ما يبلغ، وهو الجهد بضم الجيم وفتحها. والمجهود، وإذا كسرت الباء من البلاء قصرت، وقال (ابن عمر - ﵄ -) (^١): و\"جهد البلاء\": كثرة العيال، وقلة الشيء (^٢). وقد يكون ذَلِكَ كل بلاء شديد.\nوقد ذكر في الدعاء في باب: التعوذ من جهد البلاء، عن سفيان أنه قال: الحديث ثلاث، زدت أنا واحدة، ولا أدري أيتهن هي (^٣).\n_________\n(^١) في (ص ٢): أبو عمر.\n(^٢) انظر: \"الاستذكار\" ٨/ ١٤٣.\n(^٣) سلف بعد حديث رقم (٦٣٤٧).","vol":"30","page":172},{"text":"\"ودرك الشقاء\": إدراكه الإنسان، وهو ما يدركه في دنياه من شدة المعيشة، ووصول الضرر من جهدها، والشقاء يمد، ويقصر.\n\"وسوء القضاء\": ما يسوء الإنسان منه ويحزنه.\n\"وشماتة الأعداء\": فرحهم بما يدرك عدوهم من مكروه. قيل: وهي من أصعب البلاء. ألا ترى قول هارون لأخيه ﵉: ﴿فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ﴾ [الأعراف: ١٥٠]\nفصل:\nإنما أمرنا بالتعوذ به تعالى من أن ينزل بنا فعلًا من أفعاله، يشق علينا نزوله بنا لما يقتضيه من الشدة والمشقة، وذلك بلاء وشقاء وسوء قضاء وشماتة أعداء، فالشقاء يكون في الدين والدنيا، وإذا كان في الدنيا كان تضييقًا في العيش، وتقتيرًا في الرزق، كما مر، وذلك فعل الله، وإن كان في الدين فذلك كفر ومعصية، وذلك فعله تعالى أيضًا.\nوكذلك \"سوء القضاء\" عام في جميع ما قضاه الله تعالى في أمر الدين والدنيا، \"وشماتة الأعداء\" وإن كانت مضافة إليهم إضافة الفعل إلى فاعله في الظاهر، فإنما ذَلِكَ على سبيل إضافة الكسب إلى مكتسبه، لا على سبيل الاختراع، إذ لا يصح في المخلوق اختراع عين، فبان أن جميع ما أمرنا بالتعوذ منه تعالى خلق لله، بدليل قوله: ﴿اللهُ خَالِقُ كُلِّ شَيْءٍ﴾ [الرعد: ١٦]\nفصل:\nالمستفاد من قوله -﷿-: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾ [الفلق: ١]، إلى آخر السورة: خلق الله تعالى لشر ما خلق، ولشر غاسق، ولشر النفاثات، ولشر حاسد؛ لأنه لو كان هذا الشر كله خلقًا لمن أضافه","vol":"30","page":173},{"text":"إليه من الغاسق إلى آخره مخترعًا لا كسبًا، لم يكن لأمر الله لنبيه (ولا) (^١) لعباده من التعوذ به من شر ذَلِكَ كله معنى، وإنما يصح التعوذ به تعالى بما هو قادر عليه دون من أضافه إليه، فيعيذنا تعالى بسؤاله دفع شر خلقه عنا؛ لأنه إذا كان قادرا على ما أضافه إلى من ذكر في السورة، كان قادرًا على فعل ضده.\nويعيذنا بسؤاله تعالى فعل ضد ما أمرنا بالاستعاذة منه، فبان أن الخير والشر بهذا النص خلق الله تعالى.\n_________\n(^١) من (ص ٢).","vol":"30","page":174},{"text":"<span data-type='title' id=toc-3946>١٤ - باب ﴿يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ﴾ [الأنفال: ٢٤]</span>\n٦٦١٧ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مُوسَى بْنُ عُقْبَةَ عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ قَالَ: كَثِيرًا مِمَّا كَانَ النَّبِيُّ - ﷺ - يَحْلِفُ: «لَا وَمُقَلِّبِ الْقُلُوبِ». [٦٦٢٨، ٧٣٩١ - فتح: ١١/ ٥١٣].\n\n٦٦١٨ - حَدَّثَنَا عَلِيُّ بْنُ حَفْصٍ وَبِشْرُ بْنُ مُحَمَّدٍ قَالَا: أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ - لاِبْنِ صَيَّادٍ: «خَبَأْتُ لَكَ خَبِيئًا». قَالَ: الدُّخُّ. قَالَ: «اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَكَ». قَالَ عُمَرُ: ائْذَنْ لِي فَأَضْرِبَ عُنُقَهُ. قَالَ: «دَعْهُ، إِنْ يَكُنْ هُوَ فَلَا تُطِيقُهُ، وَإِنْ لَمْ يَكُنْ هُوَ فَلَا خَيْرَ لَكَ فِي قَتْلِهِ». [انظر: ١٣٥٤ - مسلم: ٢١٣٠ - فتح: ١١/ ٥١٣].\nذَكَرَ فيهِ حَدِيث سَالِمٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: كَثِيرًا مِمَّا كَانَ النَّبِيُّ - ﷺ - يَحْلِفُ: «لَا وَمُقَلِّبِ الْقُلُوبِ».\nوحديث سَالِمٍ، عَنِ أبيه - ﵁ - قَالَ: النَّبِيُّ - ﷺ - لاِبنِ صَيَّادٍ: \"خَبَأْتُ لَكَ خَبِيئًا\". قَالَ: الدُّخُّ. قَالَ: \"اخْسَأْ، فَلَنْ تَعْدُوَ قَدْرَكَ\". قَالَ عُمَرُ - ﵁ -: ائْذَنْ لِي فَأَضْرِبَ عُنُقَهُ. قَالَ: \"دَعْهُ، إِنْ يَكُنْ هُوَ فَلَا تُطِيقُهُ، وَإِنْ لَمْ يَكُنْ هُوَ فَلَا خَيْرَ لَكَ فِي قَتْلِهِ\".\nوهذا قد سلف، والدخ: الدخان، وقيل: خبأ له - ﵇ - سورة الدخان مكتوبة، فأصاب بعض القصة، وهذا لا يكون إلا من الكهانة إذا اختطف الجان، إذا استرق السمع، الكلمة ألقاها إلى من هو دونه، فيقرها في أذن الكاهن. وقوله: \"إن يكن هو -يعني: الدجال الأعور- فلا تطيقه -يعني: أنه لا يموت، يضل من يضل- وإن لم يكن هو\" إلى آخره يعني: لأنه ليس من أهل التكاليف؛ لأنه لم يحتلم.","vol":"30","page":175},{"text":"فصل:\nوقوله: ﴿يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ﴾ [الأنفال: ٢٤] يقتضي النص منه تعالى على خلقه الكفر والإيمان، بأن يحول بين قلب الكافر والإيمان الذي أمره به، فلا يكتسبه إذ لم يقدر عليه، بل أقدره على ضده، وهو الكفر، ويحول بين المؤمن وبين الكفر الذي نهاه عنه، بأن لم يقدره عليه، بل أقدره على الإيمان الذي هو به متلبس، وإذا خلق لنا جميع القدرة على ما هما مكتسبان له، مختاران لاكتسابه، فلا شك أنه خالق لكفرهما وإيمانهما؛ لأن خلقه لكفر أحدهما، وإيمان أحدهما من جنس خلق قدرتهما عليه، ومحال كونه قادرًا على شيء غير قادر على خلافه أو مثله أو ضده، فبان أنه خالق بهذا النص لجميع كسب العباد خيرها، وشرها، وهذا المعنى قوله: \"لا، ومقلب القلوب\"؛ لأن معنى ذَلِكَ تقليبه قلب عبده عن إيثار الإيمان، إلى إيثار الكفر وعكسه، وكان فعل الله تعالى ذَلِكَ عدلًا فيمن أضله وخذله؛ لأنه لم يمنعهم حقًّا وجب عليه، فتزول صفة العدل، وإنما منعهم ما كان له أن يتفضل به عليهم، لا ما وجب لهم، (وأضلهم) (^١) لأنهم ملك من ملكه، خلقهم على إرادته لا على إرادتهم، فكان ما خلق فيهم من قوة الهداية والتوفيق على وجه التفضل. وقد بين هذا المعنى إياس بن معاوية، ذكر الآجرى من حديث حبيب بن الشهيد، قال: جاءوا برجل يتكلم في القدر إلى إياس بن معاوية، فقال له إياس: ما تقول؟ قال: أقول: إن الله أمر العباد ونهاهم، وإن الله لا يظلمهم شيئًا. فقال له إياس: أخبرني عن الظلم، تعرفه\n_________\n(^١) من (ص ٢).","vol":"30","page":176},{"text":"أو لا تعرفه؟ قال: بل أعرفه. قال: ما الظلم؟ قال: أن يأخذ الرجل ما ليس له. قال: فمن أخذ ما له ظلم؟ قال: لا، قال إياس: فإن لله -﷿- فعل كل شيء (^١).\nوقآل عمران بن حصين لأبي الأسود الديلي: لو عذب الله أهل السموات والأرض لعذبهم وهو غير ظالم لهم، ولو رحمهم لكانت رحمته وسع لهم، ولو أنفقت مثل أحد ذهبًا ما تقبل مني حَتَّى تؤمن بالقدر خيره وشره.\nوروي مثل ذَلِكَ عن ابن مسعود، وأبي بن كعب، وسعد بن أبي وقاص، وزيد بن ثابت - ﵃ - (^٢).\nوقال زيد: سمعت من رسول الله - ﷺ - إلا أنه قال: \"ولو رحمهم لكانت رحمته لهم خيرًا من أعمالهم\" (^٣).\nفصل:\nوموافقة الحديث للترجمة، وهو قوله - ﵇ -: لعمر: \"إن يكن هو فلا تطيقه\" إلى آخره، يعني أنه: إن كان الدجال قد سبق في علم الله خروجه، وإضلاله للناس، فلن يقدرك خالقك على قتل من سبق في علمه أنه يخرج، ويضل الناس، إذ لو أقدرك على ذَلِكَ لكان فيه انقلاب علمه، والله تعالى عن ذَلِكَ.\n_________\n(^١) \"الشريعة\" ٢/ ٨٩٢ (٤٧٨).\n(^٢) انظر: \"مسند الإمام أحمد\" ٥/ ١٨٢، ١٨٥، ١٨٩، و\"سنن أبي داود\" (٤٦٩٩)، و\"ابن ماجة\" (٧٧)، \"شرح أصول الاعتقاد\" للالكائي، باب قوله تعالى: ﴿وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا﴾.\n(^٣) \"الشريعة\" ٢/ ٨٤٦ - ٨٤٩ (٤٢٣)، (٤٢٤).","vol":"30","page":177},{"text":"<span data-type='title' id=toc-3947>١٥ - باب ﴿قُلْ لَنْ يُصِيبَنَا إِلاَّ مَا كَتَبَ اللهُ لَنَا﴾ [التوبة: ٥١]</span>\nقَالَ مُجَاهِدٌ ﴿بِفَاتِنِينَ﴾ [الصافات: ١٦٢]: بِمُضِلِّينَ، إِلاَّ مَنْ كَتَبَ اللهُ أَنَّهُ يَصْلَى الْجَحِيمَ. ﴿قَدَّرَ فَهَدَى﴾ [الأعلى: ٣]: قَدَّرَ الشَّقَاءَ وَالسَّعَادَةَ، وَهَدَى الأَنْعَامَ لِمَرَاتِعِهَا.\n\n٦٦١٩ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ الحَنْظَلِيُّ، أَخْبَرَنَا النَّضْرُ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي الْفُرَاتِ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، أَنَّ عَائِشَةَ - ﵂ - أَخْبَرَتْهُ أَنَّهَا سَأَلَتْ رَسُولَ اللهِ - ﷺ - عَنِ الطَّاعُونِ فَقَالَ: «كَانَ عَذَابًا يَبْعَثُهُ اللهُ عَلَى مَنْ يَشَاءُ، فَجَعَلَهُ اللهُ رَحْمَةً لِلْمُؤْمِنِينَ، مَا مِنْ عَبْدٍ يَكُونُ فِي بَلَدٍ يَكُونُ فِيهِ، وَيَمْكُثُ فِيهِ لَا يَخْرُجُ مِنَ الْبَلَدِ، صَابِرًا مُحْتَسِبًا، يَعْلَمُ أَنَّهُ لَا يُصِيبُهُ إِلاَّ مَا كَتَبَ اللهُ لَهُ، إِلاَّ كَانَ لَهُ مِثْلُ أَجْرِ شَهِيدٍ». [انظر: ٣٤٧٤ - فتح: ١١/ ٥١٤].\nثم ساق حديث عَائِشَةَ - ﵂ - أَنَّهَا سَأَلَتْ رَسُولَ اللهِ - ﷺ - عَنِ الطَّاعُونِ فَقَالَ: «كَانَ عَذَابًا يَبْعَثُهُ اللهُ عَلَى مَنْ يَشَاءُ، فَجَعَلَهُ اللهُ رَحْمَةً لِلْمُؤْمِنِينَ، مَا مِنْ عَبْدٍ يَكُونُ فِي بَلَدٍ يَكُونُ فِيهِا لَا يَخْرُجُ مِنَ البَلَدِة صَابِرًا مُحْتَسِبًا يَعْلَمُ أَنَّهُ لَا يُصِيبُهُ إِلاَّ مَا كَتَبَ اللهُ لَهُ، إِلاَّ كَانَ لَهُ مِثْلُ أَجْرِ شَهِيدٍ».\nهذا الحديث بشرى لهذِه الأمة من الصابرين، منهم المحتسبين. وهذِه الآية حجة على من يقول بخلق الأفعال؛ لأنه لم يجعل لفتنتهم تأثيرًا، إلا من كتب الله تعالى أنه يصلى الجحيم. واحتج بها مالك في كتاب الجهاد من \"المدونة\" (^١).\n_________\n(^١) \"المدونة\" ١/ ٤١٠.","vol":"30","page":178},{"text":"وقوله: ﴿قدر فهدى﴾ [الأعلى: ٣] أي: الأنعام لمراتعها، قال الفراء: أي قدر خلقه فهدى. قيل: هدى الذكر من البهائم لإتيان الأنثى (^١). وقيل: هدى ثم قدر لقوله ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ [النحل: ٨١].\nوالطاعون: الموت من الوباء، قاله أهل اللغة. وعبارة الداودي: إنه حب ينبت في الأرفاغ. وقد سلف إيضاحه.\nفصل:\nمعنى هذا الباب: أن الله تعالى أعلم عباده أن ما يصيبهم في الدنيا من الشدائد والمحن والضيق، والخصب والجدب، أن ذَلِكَ كله فعل الله تعالى، يفعل من ذَلِكَ ما يشاء لعباده، ويبتليهم بالخير والشر، وذلك كله مكتوب في اللوح المحفوظ، ولا فرق في هذا بين جماعة الأمة من قدري وسني، وإنما اختلفوا في أفعال العباد الواقعة منهم على ما سلف قبل.\nوهذِه الآية إنما جاءت فيما أصاب العباد من أفعال الله تعالى، التي اختص باختراعها دون خلقه، ولم يقدرهم على كسبها دون ما أصابوه مكتسبين له مختارين.\n_________\n(^١) \"معاني القرآن\" للفراء ٣/ ٢٥٦.","vol":"30","page":179},{"text":"<span data-type='title' id=toc-3948>١٦ - باب ﴿وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَا أَنْ هَدَانَا اللهُ﴾ [الأعراف: ٤٣] ﴿لَوْ أَنَّ اللهَ هَدَانِي لَكُنْتُ مِنَ الْمُتَّقِين﴾ [الزمر: ٥٧]</span>\n٦٦٢٠ - حَدَّثَنَا أَبُو النُّعْمَانِ، أَخْبَرَنَا جَرِيرٌ -هُوَ ابْنُ حَازِمٍ- عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَوْمَ الْخَنْدَقِ يَنْقُلُ مَعَنَا التُّرَابَ وَهْوَ يَقُولُ:\n\"وَاللهِ لَوْلَا اللهُ مَا اهْتَدَيْنَا … وَلَا صُمْنَا وَلَا صَلَّيْنَا\nفَأَنْزِلَنْ سَكِينَةً عَلَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nوَالْمُشْرِكُونَ قَدْ بَغَوْا عَلَيْنَا … إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\"\n[انظر: ٢٨٣٦ - مسلم: ١٨٠٣ - فتح: ١١/ ٥١٥].\nثم ساق حديث ابن عَازِب - ﵄ - السالف قَالَ: رَأَيْتُ النَّبِيَّ - ﷺ - يَوْمَ الخَنْدَقِ يَنْقُلُ مَعَنَا التًّرَابَ وَهْوَ يَقُولُ:\n\"وَاللهِ لَوْلَا اللهُ مَا اهْتَدَيْنَا … وَلَا صُمْنَا وَلَا صَلَّيْنَا\nفَأَنْزِلَنْ سَكِينَةً عَلَيْنَا … وَثَبِّتِ الأَقْدَامَ إِنْ لَاقَيْنَا\nوَالْمُشْرِكُونَ قَدْ بَغَوْا عَلَيْنَا … إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\".\nفي هاتين الآيتين والحديث نص أن الله تعالى انفرد بخلق الهدى والضلال، وإنه أقدر العباد على اكتساب ما أراد منهم اكتسابهم له من إيمان أو كفر، وإن ذَلِكَ ليس بخلق للعباد كما زعمت القدرية. وروي عن علي - ﵁ - أنه لقي رجلًا من القدرية، فقال له: خالفتم الله، وخالفتم الملائكة، وخالفتم أهل الجنة، وخالفتم أهل النار، وخالفتم الأنبياء، وخالفتم الشيطان. فأما خلافكم الله فقوله: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾ الآية [القصص: ٥٦]. وأما خلافكم الملائكة فقولهم: ﴿لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا﴾ [البقرة: ٣٢]، وأما خلافكم الأنبياء فقول","vol":"30","page":180},{"text":"نوح: ﴿وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ﴾ الآية. وأما خلافكم أهل الجنة فقولهم: ﴿الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللهُ﴾ [الأعراف: ٤٣]\nوأما خلافكم لأهل النار فقولهم: ﴿رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ﴾ [المؤمنون: ١٠٦]، وأما خلافكم الشيطان، فقول إبليس: ﴿رَبِّ بِمَا أَغْوَيْتَنِي﴾ [الحجر: ٣٩].\nوذكر الآجري بإسناده عن علي - ﵁ -: أن رجلًا أتاه فقال: أخبرني عن القدر. فقال: طريق مظلم، فلا تسلكه. قال: أخبرني عن القدر. قال: بحر عميق فلا تلجه. قال: أخبرني عن القدر. قال: سر الله فلا تكلفه. ثم ولى الرجل غير بعيد، ثم رجع فقال لعلي: في المشيئة الأولى أقوم وأقعد وأقبض وأبسط، فقال له علي: إني سائلك عن ثلاث خصال، ولن يجعل الله لك مخرجا، أخبرني أخلقك الله لما شاء أو لما شئت؟ قال: بل لما شاء. قال: أخبرني أفتحيا يوم القيامة كما شاء أو كما شئت؟ قال: بل كما شاء. قال: أخبرني أجعلك الله كما شاء أو كما شئت؟ قال: بل كما شاء. قال: فليس لك من المشيئة شيء (^١).\nوقال محمد بن كعب القرظي لقد سمى الله المكذبين بالقدر باسم نسبهم إليه في القرآن، فقال: ﴿إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ (٤٧)﴾ إلى قوله: ﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (٤٩)﴾ [القمر: ٤٩] فهم المجرمون (^٢).\nآخر كتاب القدر ولله الحمد.\n_________\n(^١) \"الشريعة\" ٢/ ٩٥٢ (٥٤٧).\n(^٢) رواه الطبري في \"تفسيره\" ١١/ ٥٦٩ (٣٢٨٣٧) بنحوه.","vol":"30","page":181},{"text":"٨٣\nكتاب الأيمان والنذور","vol":"30","page":183},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3949>٨٣ - كِتابُ الأَيْمَانِ والنُّذُورِ</span>\n<span data-type='title' id=toc-3950>١ - [باب] قَوْلُ اللهِ تَعَالَى: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُوا أَيْمَانَكُمْ كَذَلِكَ يُبَيِّنُ اللهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ (٨٩)﴾ [المائدة: ٨٩]</span>.\n٦٦٢١ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّ أَبَا بَكْرٍ - ﵁ - لَمْ يَكُنْ يَحْنَثُ فِي يَمِينٍ قَطُّ، حَتَّى أَنْزَلَ اللهُ كَفَّارَةَ اليَمِينِ، وَقَالَ: لَا أَحْلِفُ عَلَى يَمِينٍ فَرَأَيْتُ غَيْرَهَا خَيْرًا مِنْهَا، إِلاَّ أَتَيْتُ الَّذِي هُوَ خَيْرٌ، وَكَفَّرْتُ عَنْ يَمِينِي. [انظر: ٤٦١٤ - فتح: ١١/ ٥١٦].","vol":"30","page":185},{"text":"٦٦٢٢ - حَدَّثَنَا أَبُو النُّعْمَانِ مُحَمَّدُ بْنُ الْفَضْلِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، حَدَّثَنَا الْحَسَنُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «يَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ لَا تَسْأَلِ الإِمَارَةَ، فَإِنَّكَ إِنْ أُوتِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُوتِيتَهَا مِنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا، فَكَفِّرْ عَنْ يَمِينِكَ، وَأْتِ الَّذِي هُوَ خَيْرٌ» [٦٧٢٢، ٧١٤٦، ٧١٤٧ - مسلم: ١٦٥٢ - فتح:١١/ ٥١٦].\n\n٦٦٢٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ غَيْلَانَ بْنِ جَرِيرٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، قَالَ أَتَيْتُ النَّبِيَّ - ﷺ - فِي رَهْطٍ مِنَ الأَشْعَرِيِّينَ أَسْتَحْمِلُهُ فَقَالَ: «وَاللهِ لَا أَحْمِلُكُمْ، وَمَا عِنْدِي مَا أَحْمِلُكُمْ عَلَيْهِ». قَالَ ثُمَّ لَبِثْنَا مَا شَاءَ اللهُ أَنْ نَلْبَثَ، ثُمَّ أُتِيَ بِثَلَاثِ ذَوْدٍ غُرِّ الذُّرَى فَحَمَلَنَا عَلَيْهَا، فَلَمَّا انْطَلَقْنَا قُلْنَا- أَوْ قَالَ بَعْضُنَا: وَاللهِ لَا يُبَارَكُ لَنَا، أَتَيْنَا النَّبِيَّ - ﷺ - نَسْتَحْمِلُهُ، فَحَلَفَ أَنْ لَا يَحْمِلَنَا ثُمَّ حَمَلَنَا، فَارْجِعُوا بِنَا إِلَى النَّبِيِّ - ﷺ - فَنُذَكِّرُهُ، فَأَتَيْنَاهُ فَقَالَ: «مَا أَنَا حَمَلْتُكُمْ، بَلِ اللهُ حَمَلَكُمْ، وَإِنِّي وَاللهِ إِنْ شَاءَ اللهُ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا، إِلاَّ كَفَّرْتُ عَنْ يَمِينِي، وَأَتَيْتُ الَّذِي هُوَ خَيْرٌ». أَوْ «أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَكَفَّرْتُ عَنْ يَمِينِي» [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح: ١١/ ٥١٧].\n\n٦٦٢٤ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ قَالَ: هَذَا مَا حَدَّثَنَا أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ» [انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح: ١١/ ٥١٧].\n\n٦٦٢٥ - فَقَالَ رَسُولُ اللهِ - ﷺ - «وَاللهِ لأَنْ يَلِجَّ أَحَدُكُمْ بِيَمِينِهِ فِي أَهْلِهِ آثَمُ لَهُ عِنْدَ اللهِ مِنْ أَنْ يُعْطِيَ كَفَّارَتَهُ الَّتِي افْتَرَضَ اللهُ عَلَيْهِ» [انظر: ٦٦٢٦ - مسلم: ١٦٥٥ - فتح: ١١/ ٥١٧].\n\n٦٦٢٦ - حَدَّثَنِي إِسْحَاقُ يَعْنِي ابْنَ إِبْرَاهِيمَ، حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ، حَدَّثَنَا مُعَاوِيَةُ عَنْ يَحْيَى، عَنْ عِكْرِمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «مَنِ اسْتَلَجَّ فِي أَهْلِهِ بِيَمِينٍ فَهْوَ أَعْظَمُ إِثْمًا، لِيَبَرَّ». يَعْنِي: الكَفَّارَةَ. [انظر: ٦٦٢٥ - مسلم: ١٦٥٥ - فتح: ١١/ ٥١٧].","vol":"30","page":186},{"text":"الأيمان بفتح الهمزة: جمع يمين، والنذور بالذال المعجمة: جمع نذر، وهذا الباب ذكره ابن بطال، قبيل البيوع، وبعد الأشربة. ولا أدري لم فعله.\nثم ساق خمسة أحاديث:\nأحدها:\nحديث عَائِشَةَ - ﵂ - أَنَّ أَبَا بَكْرٍ - ﵁ - لَمْ يَكُنْ يَحْنَثُ فِي يَمِينٍ قَطُّ حَتَّى أَنْزَلَ اللهُ كَفَّارَةَ اليَمِينِ، وَقَالَ: لَا أَحْلِفُ عَلَى يَمِينٍ فَرَأَيْتُ غَيْرَهَا خَيْرًا مِنْهَا إِلَّا أَتَيْتُ الذِي هُوَ خيرٌ وَكَفَّرْتُ عَنْ يَمِينِي.\nالحديث الثاني:\nحديث الحَسَنِ، عن عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"يَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ، لَا تَسْأَلِ الإِمَارَةَ، فَإِنَّكَ إِنْ أُوتيتَهَا عَنْ مَسْأَلةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُوتيتَهَا عنْ غَيْر مَسْأَلةٍ أُعِنْتَ عَلَيْهَا، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا فَكَفِّرْ عَنْ يَمِينِكَ وَأْتِ الذِي هُوَ خَيْرٌ\".\nوعند الإسماعيلي: \"فأت الذي هو خير، وكفر عن يمينك\".\nالحديث الثالث:\nعَنْ أَبِي بُرْدَةَ، عَنْ أَبِيهِ - ﵁ - بعضه (وفي آخره) (^١) \"إِلَّا كَفَّرْتُ عَنْ يَمِينِي وَأَتَيْتُ الذِي هُوَ خَيْرٌ\". أَوْ \"أَتَيْتُ الذِي هُوَ خَيْرٌ، وَكَفَّرْتُ عَنْ يَمِينِي\".\nالحديث الرابع: حديث أَبي هُرَيْرَةَ - ﵁ - عَنِ رسول الله - ﷺ -: \"نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ\".\nوقَالَ رَسُولُ اللهِ - ﷺ -: \"والله لأَنْ يَلِجَّ أَحَدُكُمْ بِيَمِينِهِ فِي أَهْلِهِ آثَمُ لَهُ عِنْدَ اللهِ مِنْ أَنْ يُعْطِيَ كَفَّارَتَهُ التِي افْتَرَضَ اللهُ عَلَيْهِ\".\n_________\n(^١) من (ص ٢).","vol":"30","page":187},{"text":"الحديث الخامس:\nحديثه أيضًا قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنِ اسْتَلَجَّ في أَهْلِهِ بِيَمِينٍ فَهْوَ أَعْظَمُ إِثْمًا، ليس تغني الكفارة لِيَبَرَّ\". يَعْنِي: الكَفَّارَةَ للنسفي، وكذا عند ابن القابسي.\nالشرح:\nاختلف العلماء في تفسير اللغو، فقال الشافعي: هو قول الرجل: لا والله، وبلى والله (^١)، وقد أخرجه البخاري عن عائشة - ﵂ -، كما سيأتي (^٢).\nقال القاضي إسماعيل: قال الشافعي: وذلك عند اللجج، والغضب، والعجلة (^٣).\nوقال ثاني الأربعة: هو أن يحلف على الشيء يظنه كذلك، ثم يتبين على خلافه، روي هذا عن ابن عباس، وأبي هريرة (^٤)، وعائشة أيضًا.\nوقوله: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ﴾ قال الكسائي: أي: أوجبتم (^٥). وقال عطاء: معناه أن يقول: والله الذي لا إله إلا هو (^٦)، وقرأ أبو عمرو: (عقدتم) وقال: معناه: وَكَّدتم (^٧).\n_________\n(^١) \"الأم\" ٧/ ٥٧.\n(^٢) سيأتي برقم (٦٦٦٣).\n(^٣) \"الأم\" ٧/ ٥٧.\n(^٤) انظر: \"التمهيد\" ٢١/ ٢٤٨ - ٢٤٩.\n(^٥) أورده النحاس في \"معاني القرآن\" ٢/ ٣٥١.\n(^٦) رواه عبد الرزاق في \"المصنف\" ٨/ ٤٧٣ - ٤٧٤ (١٥٩٥١).\n(^٧) انظر: \"زاد المسير\" ٢/ ٤١٢ - ٤١٣.","vol":"30","page":188},{"text":"وروى نافع عن ابن عمر - ﵄ -: كان إذا حنث من غير أن يؤكد اليمين أطعم عشرة مساكين، لكل مسكين مدًّا، وإذا وكد اليمين أعتق رقبة.\nقيل لنافع: ما معنى وكد؟ قال: أن يحلف على الشيء مرارًا (^١)، وكذا قاله مالك، قال: وعليه كفارة واحدة، قال: وكذا إذا قال: والله لا آكل هذا الطعام، ولا ألبس هذا الثوب، ولا أدخل هذا البيت في يمين واحدة، عليه كفارة واحدة. قال: وإنما ذلك كقول الرجل لامرأته: أنت الطلاق إن كسوتك هذا الثوب، (وأذنت لك) (^٢) إلى المسجد، يكون ذلك نسقًا متتابعًا في كلام واحد؛ فإن حنث في شيء واحد من ذلك، فقد وجب عليه الطلاق، وليس عليه فيما فعل بعد ذلك حنث، وإنما الحنث في ذلك حنث واحد (^٣). وهي يمين واحدة، وإن كانا في مجلسين، إذا كانا على شيء واحد (^٤).\nوقوله: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ المعنى: فكفارته (أي) (^٥) الذي يعطي الله عليه.\nوالهاء في: ﴿فَكَفَّارَتُهُ﴾ عائدة على (ما).\nوهذا مذهب الحسن، والشعبي؛ (كأن) (^٦) المعنى عندهما: فكفارة ما عقدتم منها. وقيل: الهاء عائدة على اللغو (^٧).\n_________\n(^١) أورده النحاس في \"معاني القرآن\" ٢/ ٣٥٢.\n(^٢) في الأصل (أفاد بذلك)، والمثبت من (ص ٢).\n(^٣) \"الموطأ\" ص ٢٩٦.\n(^٤) انظر: \"الاستذكار\" ١٥/ ٨٠.\n(^٥) في (ص ٢): اسمه.\n(^٦) في (ص ٢): لأن.\n(^٧) ذكره النحاس في \"معاني القرآن\" ٢/ ٣٥٢ - ٣٥٣.","vol":"30","page":189},{"text":"وقوله: ﴿مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ﴾ الخبز، والتمر، والزيت، وأفضله عند المالكية: الخبز، واللحم (^١). وقال عبيدة: الخبز، والسمن.\nوقوله: (﴿أَوْ كِسْوَتُهُمْ﴾) أي: مسمى كسوة. وقيل: ثوب، وقيل: عباءة وعمامة.\nفصل:\nوقولها: (إن أبا بكر - ﵁ - لم يحنث في يمين قط)، معناها: الزمان، يقال: ما رأيته قط. قال الكسائي: أي كانت قطط، فلما كسر الحرف الثاني للإدغام جعل الآخر متحركًا على إعرابه، ومنهم من يقول: قط بإتباع الضمة الضمة، مثل يد؛ وتخفف أيضًا، وهي قليلة، وقط مخففة تجعله أداة، ثم تبنيه على أصله، ويضم آخره بالضمة، التي في المشددة.\nفصل:\nقوله: \"وكفِّر عن يمينك وائت الذي هو خير\" فيه الكفارة قبل الحنث، وقد اختلف فيه إذا كان في يمينه على بر على أقوال أربعة، ففي \"المدونة\": قال ابن القاسم: اختلفنا في الإيلاء، فسألنا مالكًا، فقال: بعد الحنث أعجب إليَّ، وإن فعل أجزأ (^٢). وقال في كتاب محمد: فمعنى الحديث: من حلف على يمين ثم رأى غيرها خيرًا منها فليكفر عن يمينه. وذكر القاضي عبد الوهاب عنه أنه أجاز ذلك ابتداء (^٣).\n_________\n(^١) \"النوادر والزيادات\" ٤/ ٢١.\n(^٢) \"المدونة\" ٢/ ٣٨.\n(^٣) \"المعونة\" ١/ ٤١٢.","vol":"30","page":190},{"text":"وذكر ابن الجلاب عنه أنه قال مرة: لا يجزئ، وقيل: يجزئ إن كانت يمينه بالله تعالى، ولا يجوز إن كانت بغيره من طلاق أو عتق أو مشي أو صدقة، يريد ما لم تكن يمينه بعتق معين، أو ناجز طلقة في امرأته.\nوأجاز مالك فيمن كان يستثني في يمينه على حنث، فقال: لأفعلن، ولم يضرب أجلًا، أن يقدم الكفارة.\nوقال ابن الماجشون في \"ثمانية أبي زيد\"، فيمن حلف بالله ليتصدقن بدينار، فأراد أن يحنث نفسه، فيكفر ولا يتصدق: لا يخرجه حتى يحنث، واليمين عليه كما هي.\nقال: وهذا لا يتبين حنثه حتى يموت، قيل: وإجراؤها قبل الحنث أحسن؛ لقوله: \"فليكفر عن يمينه وليأت الذي هو خير\" (^١).\nوروي: \"فليأت الذي هو خير وليكفر\" (^٢)، وكلاهما يتضمن الجواز؛ لأن الواو لا تقتضي الترتيب، فتركهم على مقتضاها، وتقدم الخلاف: أيهما أحب، الكفارة أو الحنث؟ ولو كان تقديمها غير جائز لأبانه وقال: فليفعل، ثم يكفر. إذ لا يجوز التأخير عن الحاجة، والفاء في قوله: \"فكفر\"، وفي قوله: \"فليأت الذي هو خير ويكفر\" (^٣). إنما أبان ما يفعله بعد اليمين، وهما سيان، كفارة وحنث، كالقائل: إذا دخلت الدار فكل واشرب. ولم يقدم بعد الدخول أحدهما على الآخر مثل: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ﴾ [المائدة: ٦] وستأتي المسألة مبسوطة قريبًا.\n_________\n(^١) رواه مسلم (١٦٥٠/ ١٣)، كتاب: الأيمان، باب: ندب من حلف يمينًا. والنسائي ٧/ ١٠ واللفظ له.\n(^٢) رواه مسلم (١٦٥٠/ ١٣).\n(^٣) سبق تخريجه.","vol":"30","page":191},{"text":"فصل:\nالرهط: ما دون العشرة من الرجال، لا يكون فيهم امرأة، كما سلف، ولا واحد لهم من لفظه، مثل ذود، والجمع أرهط، وأرهاط، والذود من الإبل: ما بين الثلاث إلى العشرة، وهي مؤنثة لا واحد لها من لفظها، والكثير: أذواد، ذكره الجوهري (^١)، وقيل: الذود: الواحد من الإبل، بدليل قوله: \"ليس فيما دون خمس ذود صدقة\" (^٢).\nقال القزاز: والعرب تقول: الذود: من الثلاثة إلى السبعة، وكذلك يقولون: الذود إلى الذود إبل، يريدون الجمع إلى الجمع إبل، وقال أبو عبيدة: هو ما بين الثنتين إلى (السبع) (^٣) من الذود، والإناث دون الذكور. قلت: وكذلك قال: ثلاث ذود، ولم يقل ثلاثة، وقال: بعدها خمس ذود.\nوقوله: (غر الدرى)، أي: بيض أعلى أسنمتهن، غر جمع أغر، وهو الأبيض في حسن، ومن ذلك قيل للثنايا إذا كانت بيضًا حسانًا: هن غر. و(ذرى)، بالضم، جمع ذروة بالكسر، وهو أعلى السنام، وهذا الجمع نادر قليل، مثل: كسوة، وكساء.\nوقوله: (\"ما أنا حملتكم بل الله حملكم\") يحتمل أن يريد أنه لا معطي إلا الله، وإنما أعطيتكم من مال الله، أو بأمر الله؛ لأنه كان يعطي بالوحي، أو أن يريد: بقدر الله.\n_________\n(^١) \"الصحاح\" ٢/ ٤٧١.\n(^٢) سلف برقم (١٤٥٥) ورواه مسلم (٩٧٩/ ١) كتاب: الزكاة.\n(^٣) في (ص ٢): التسع.","vol":"30","page":192},{"text":"فصل:\nقوله: (\"نحن الآخرون السابقون\"). أي: آخر الأمم السابقون يوم القيامة في الحساب ودخول الجنة.\nفصل:\nوقوله: (\"لأن يلج أحدكم بيمينه\") وقوله: (\"ومن استلج في أهله بيمين\"). قال الداودي: يعني الخدعة التي يحلف عليها. وقال الخطابي: استلج من: اللجاج، يعني أنه يقيم عليها ولا يكفرها فيتحللها (^١)، وقاله شمر، وزاد: ويزعم أنه صادق. وقيل: هو أن يحلف ويرى غيرها خيرًا منها، فيقيم على ترك الكفارة، فذلك إثم. وقال النضر: استلج فلان متاع فلان، و(لججه) (^٢): إذا ادَّعاه، وفي \"الصحاح\": لججت بالكسر، تلج لجاجًا، ولجاجة، ولججت بالفتح لغة (^٣).\nورويناه: لأن يلج. بفتح اللام، من لججت بكسر الجيم في ماضيه، وفتح اللام في مستقبله.\nوقوله: (\"بيمين هو أعظم إثمًا ليس تغني الكفارة\") يعني مع (بُعد) (^٤) الكذب في الأيمان، وهكذا في رواية أبي ذر وفي رواية الشيخ أبي الحسن: \"ليس تغني الكفارة\"، وهذا موافق لتأويل الخطابي أنه لا يستديم على لجاجته، ويمتنع من الكفارة، إذا كانت خيرًا من التمادي (^٥).\n_________\n(^١) \"أعلام الحديث\" ٤/ ٢٢٧٩.\n(^٢) في (ص ٢): وتلججه.\n(^٣) \"الصحاح\" ١/ ٣٣٧.\n(^٤) في (ص ٢): تعمد.\n(^٥) في هامش الأصل: وبقية الرواية تأتي في الفصل الذي بعده، فصل: حض الشارع. فاعلمه.","vol":"30","page":193},{"text":"فصل:\nحض الشارع أمته على الكفارة، إذا كان إتيانها خيرًا من التمادي على اليمين، وأقسم أنه كذلك يفعل هو. ألا ترى أنه حلف لا يحمل الأشعريين حين لم يكن عنده ما يحملهم عليه، فلما أتي بالإبل حملهم عليها، وأقسم أيضًا أن التمادي على اليمين والاستلجاج فيها أشد إثمًا من إعطاء الكفارة.\nوالاستلجاج في أهله: هو أن يحلف أن لا ينيلها خيرًا، أو لا يجامعها، أو لا يأذن لها في زيارة قرابة، أو مسير إلى مسجد، فتماديه في هذِه اليمين وبره فيها إثم له عند الله من أنه لا يكفر يمينه؛ لأن من فعل ذلك فهو داخل في معنى قوله: (تألى) (^١) أن لا يفعل خيرًا. وهذا منهي عنه.\nوقد جاء مصداق هذِه الأحاديث في كتاب الله، قال تعالى: ﴿وَلَا تَجْعَلُوا اللهَ عُرْضَةً لِأَيْمَانِكُمْ أَنْ تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ﴾ [البقرة: ٢٢٤]، قال أهل التفسير: نزلت هذِه الآية في الرجل يحلف أن لا يبر، ولا يصل قرابته ورحمه، ولا يصلح بين اثنين، فأمروا بالصلة والمعروف، والإصلاح بين الناس.\nوالعرضة في كلام العرب: القوة والشدة، يقال: هذا الأمر عرضة لك، أي: قوة وشدة على أشيائك، فمعناه على هذا: لا تجعلوا يمينكم قوة لكم في ترك فعل الخير (^٢).\n_________\n(^١) في الأصل: على.\n(^٢) انظر: \"تفسير الطبري\" ٢/ ٤١٤ - ٤١٥ وهو قول إبراهيم النخعي ومجاهد.","vol":"30","page":194},{"text":"فصل:\nوأما قوله في حديث أبي هريرة: \"ليس تغني الكفارة\"، هكذا رواه جماعة، وروى أبو الحسن القابسي: \"ليبر يعني: الكفارة\" وكذا رواه النسفي، وهو الصواب. ومن روى: \"ليس تغني الكفارة\". فلا معنى له؛ لأن الكفارة تغني غناء شديدًا، وقد جعلها الله تحلة الأيمان.\nومعنى قوله: \"ليبر\" أي: ليأتي البر، ثم فسر ذلك البر ما هو بقوله: يعني الكفارة، خوفًا من أن تظن أنه من إبرار القسم والتمادي على اليمين، وهذا الحديث يرد قول مسروق، وعكرمة، وسعيد بن جبير، فإنهم ذهبوا إلى أنه يفعل الذي هو خير، ولا كفارة عليه. وقولهم خلاف الأحاديث فلا معنى له.\nفصل:\nقال المهلب: وقوله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ الآية. يدل أن الله لا يعذب إلا على ما اكتسب القلب بالمقصد، والعمل من الجوارح؛ لقوله: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ﴾ ولقوله - ﵇ -: \"الأعمال بالنيات\" (^١) (^٢).\nفصل:\nحديث عائشة - ﵂ -: قاله الصديق لما حلف أن لا يبر مسطحًا لما تكلم في قضية الإفك، وأنزل الله: ﴿أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ﴾ [النور: ٢٢]، قال: بلى يا رب، إنا لنحب ذلك، ثم عاد إلى بره كما كان أولًا وقال: والله لا أنزعها عنه أبدًا (^٣).\n_________\n(^١) سلف برقم (١).\n(^٢) انظر \"شرح ابن بطال\" ٦/ ٩٠.\n(^٣) رواه مسلم (٢٧٧٠/ ٥٦) كتاب: التوبة، باب: في حديث الإفك.","vol":"30","page":195},{"text":"فصل:\nوفي \"علل الترمذي\": فسألت محمدًا عن حديث محمد بن عبد الرحمن الطفاوي، عن هشام، عن أبيه، عن عائشة - ﵂ -، قالت: كان رسول الله إذا حلف على يمين لم يحنث، حتى أنزل الله كفارة اليمين.\nفقال: حديث الطفاوي خطأ، والصحيح عن هشام، عن أبيه، عن عائشة - ﵂ -: كان أبو بكر (^١). الحديث.\nوروى الأثرم من حديث سفيان، عن هشام، عن أبيه، عن عائشة - ﵂ -: أن أبا بكر قال: لا أحلف على يمين فأرى (غيرها) (^٢) خيرًا منها إلا كفرت عن يميني، وأتيت الذي هو خير (^٣).\nوروى وكيع، عن هشام، عن أبيه، عن عائشة - ﵂ -، عن أبي بكر - ﵁ - قال: والله لا أحلف على يمين فأرى غيرها خيرًا منها إلا أتيت الذي هو خير، وكفرت عن يميني (^٤).\nوكذا روي عن عمر بن الخطاب - ﵁ - أنه قال: إذا حلفت على يمين فرأيت خيرًا منها كفرت عن يميني، وأتيت الذي هو خير. معناه قبل الكفارة.\nحدثني به ابن الطباع، عن شريك، عن أبي حصين، عن قبيصة بن جابر عنه (^٥).\n_________\n(^١) \"علل الترمذي\" ٢/ ٦٥٤.\n(^٢) من (ص ٢).\n(^٣) \"ناسخ الحديث ومنسوخه\" ص ٢٦٩.\n(^٤) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٨٣.\n(^٥) رواه ابن أبي شيبة في \"المصنف\" ٣/ ٨٣، عن فضل بن دكين عن شريك عن أبي حصين عن قبيصة بن جابر، به.","vol":"30","page":196},{"text":"ورواه أبو نعيم، عن شريك، فذكر فيه البداءة بالحنث قبل الكفارة (^١)، (ورواه ابن أبي شيبة، عن أبي نعيم به بلفظ \"فليأت الذي هو خير وليكفر عن يمينه\") (^٢) (^٣).\nفصل:\nحديث عبد الرحمن بن سمرة أخرجه البخاري، عن أبي النعمان محمد بن الفضل، ثنا جرير بن حازم، أنا الحسن، أنا عبد الرحمن بن سمرة. وأخرجه في كتاب: الكفارات، كما سيأتي عن محمد بن عبد الله، ثنا عثمان بن عمر بن فارس، أنا ابن عون، عن الحسن به، ثم قال: تابعه (أشهل) (^٤) بن حاتم، عن ابن عون (^٥). وحدثنا أبو معمر، ثنا عبد الوارث، ثنا يونس، عن الحسن، عن عبد الرحمن نحوه (^٦)، وتابعه يونس، وسماك بن عطية، وسماك بن حرب، وحميد، وقتادة، ومنصور، وهشام، والربيع بن صبيح (^٧).\nأما متابعة منصور، وحميد، وسماك، وهشام بن حسان، وقتادة، فذكرها مسلم، فقال: حدثنا ابن حجر، ثنا هشام، عن يونس، وحميد، ومنصور، وثنا أبو كامل، ثنا حماد بن زيد، عن سماك بن عطية، ويونس بن عبيد، وهشام بن حسان في آخرين، وثنا عقبة بن\n_________\n(^١) \"ناسخ الحديث ومنسوخه\" ص ٢٦٩ - ٢٧٠.\n(^٢) من (ص ٢).\n(^٣) \"مصنف ابن أبي شيبة\" ٣/ ٨٣.\n(^٤) في (ص ٢): سهل.\n(^٥) سيأتي برقم (٦٧٢٢).\n(^٦) سيأتي برقم (٧١٤٧).\n(^٧) سيأتي بعد حديث رقم (٦٧٢٢).","vol":"30","page":197},{"text":"مكرم، وثنا سعيد بن عامر، عن سعيد، عن قتادة، (كلهم) (^١) عن الحسن، عن ابن سمرة بهذا الحديث (^٢)، قال: وتابعه أيضًا عون، وجرير بن حازم، وعمرو بن عبيد، وقره، وأبو عقيل، وعباد بن كثير، وعباد بن راشد، والحسن بن دينار، وجماعة.\nوذكر الأثرم في \"ناسخه ومنسوخه\" من حديث علي بن زيد، عن الحسن، عن (ابن سمرة) (^٣) مرفوعًا \"إذا حلفت على يمين\" الحديث. إلى قوله: \"فأت الذي هو خير، وكفر عن يمينك\". ومن حديث الهيثم بن حميد، عن زيد بن وافر، عن (بُسر) (^٤) بن عبيد الله، عن ابن عائذ، عن أبي الدرداء مرفوعًا: \"إن حلفت فرأيت أن غير ذلك أفضل كفر عن يمينك، وأت الذي هو أفضل\" (^٥). قال الأثرم: فاختلف هذا الحكم، والوجه في ذلك أنه جائز كله أن يكفر قبل أو بعد، وبيان ذلك في كتاب الله حيث فرض كفارة الظهار (^٦)، فقال: ﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٣].\nفصل:\nذكر أبو عبد الله محمد بن نصر المروزي في كتاب \"الانتفاع بجلود الميتة\" أن رجلًا نذر نذرًا لا ينبغي من المعاصي، فأمره سعيد بن المسيب\n_________\n(^١) من (ص ٢).\n(^٢) رواه مسلم (١٦٥٢/ ١٩) كتاب: الأيمان والنذور، باب: ندب من حلف.\n(^٣) في الأصل: سمرة. والمثبت هو الصواب.\n(^٤) في (ص ٢): نمر.\n(^٥) رواه الحاكم في \"المستدرك\" ٤/ ٣٠١، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه.\n(^٦) \"ناسخ الحديث ومنسوخه\" ص ٢٦٧ - ٢٦٩.","vol":"30","page":198},{"text":"أن يوفي بنذره، (فسأل الرجل عكرمة، فأمره بالتكفير، وأن لا يوفي بنذره) (^١)، وأخبر الرجل سعيدًا فقال: لينتهين عكرمة، أو ليوجعن الأمراء ظهره، فرجع الرجل، فأخبر عكرمة فقال: سله عن نذرك، أطاعة هو أم معصية؟ فإن قال: هو طاعة، فقد كذبت على الله؛ لأنه لا تكون معصية الله طاعته، وإن قال: هو معصية، فقد أمرك بمعصية الله (^٢).\nوروى ابن أبي عاصم من حديث عمرو بن شعيب، عن أبيه، عن جده يرفعه \"لا نذر إلا ما ابتغي به وجه الله\" (^٣).\nوعن عائشة - ﵂ -: \"لا نذر في معصية، وكفارته كفارة غيره\" (^٤).\nفصل:\nروى أبو موسى، عن ابن مسعود - ﵁ - قال: الأيمان أربعة، يمينان يكفران وهو أن يقول الرجل: والله لا أفعل، فيفعل، أو يقول: والله ليفعلن، ولا يفعل، ويمينان لا يكفران: يقول الرجل: والله ما فعلت، وقد فعل، أو يقول: والله لقد فعلت، وما فعل (^٥).\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"مصنف عبد الرزاق\" ٨/ ٤٣٨ - ٤٣٩، \"الطبقات الكبرى\" لابن سعد ٥/ ٢٩٠.\n(^٣) رواه أبو داود (٣٢٧٣)، وصححه الألباني في \"صحيح الجامع\" (٧٥٤٧).\n(^٤) رواه أبو داود (٣٢٩٥) بلفظ: \"لا نذر في معصية، وكفارته كفارة يمين\". وصححه الألباني في \"صحيح الجامع\" (٧٥٤٧).\n(^٥) رواه الدارقطني في \"سننه\" ٤/ ١٦٢ عن علقمة عن عبد الله بن مسعود، به. والبيهقي في \"الكبرى\" ١/ ٣٨.","vol":"30","page":199},{"text":"فصل:\nقسم بعضهم النذر على ثلاثة أضرب:\nنذر يتضمن طاعة، قال - ﵇ -: \"كفارته الوفاء به\" أخرجه ابن الجارود في \"منتقاه\" عن ابن عباس مرفوعًا (^١).\nونذر يتضمن معصية؛ قال - ﵇ - في هذا الحديث: \"لا وفاء فيه، وعليه كفارة يمين\" (^٢). ولابن أبي عاصم، عن عمران: \"لا نذر في معصية\" (^٣).\nونذر مباح كالمشي إلى مصر، أو إلى الشام، وشبهه. وقد سكت عنه الشارع على ما في حديث أبي إسرائيل الذي نذر أن لا يستظل ولا يتكلم، فأمره - ﵇ - بالتكلم والاستظلال (^٤). قال مالك: ولم أسمع أنه - ﵇ - أمر بكفارة، وقد أمره أن يتم ما كان فيه طاعة، ويترك ما كان فيه معصية (^٥).\nوعن عبد الله بن زيد: لا نذر في معصية الله، وعن أبي ثعلبة الخشني مثله (^٦).\n_________\n(^١) \"المنتقى\" ٣/ ٢٠٩ - ٢١٠ (٩٣٥) وصححه الألباني في \"صحيح الجامع\" (١٩٨٢).\n(^٢) رواه البيهقي في \"الكبرى\" ١٠/ ٧٢، وصححه الألباني في \"الصحيحة\" (٤٧٩).\n(^٣) رواه مسلم برقم (١٦٤١) من رواية ابن حجر، كتاب: النذر، باب: لا وفاء لنذر في معصية الله.\n(^٤) سلف برقم (٦٧٠٤).\n(^٥) \"الموطأ\" ص ٢٩٤.\n(^٦) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٧٠، والطبراني في \"الكبير\" ٢٢/ ٢٢٦. كلاهما عن أبي فروة عن عروة بن رويم عن أبي ثعلبة مرفوعًا، قال الهيثمي في \"المجمع\" ٤/ ١٦٩: رواه الطبراني في \"الكبير\" وفيه: أبو فروة، وثقه أبو حاتم وغيره، وضعفه جماعة.","vol":"30","page":200},{"text":"وفي \"تاريخ أبي زرعة الدمشقي\" حديث أبي سلمة، عن عائشة (مرفوعًا) (^١): \"لا نذر في معصية\" وعلله، وقد سلف حديثها أيضًا، وحديث عبد الله بن عمرو بن العاصي (^٢).\nفصل:\nقال أبو محمد بن حزم: من حلف على إثم، ففرض عليه أن لا يفعله، ويكفر، وإن حلف على ما ليس إثمًا، ولا طاعة، فلا يلزمه ذلك. قال: وقال بعض أصحابنا: يلزمه إذا رأى غيرها خيرًا منها، واحتجوا بقوله: \"فليأت الذي هو خير وليكفر عن يمينه\" (^٣) قال: وهو احتجاج صحيح لولا ما رويناه من قول القائل لرسول الله إذ ذكر له الصلوات الخمس: هل عليّ غيرها؟ قال: \"لا إلا أن تطوع\" وقال: في الصوم والزكاة كذلك، فقال: والله لا أزيد عليهن، ولا أنقص منهن، فقال - ﵇ -: \"أفلح إن صدق\" (^٤). ولا شك في أن التطوع بعد الفرض أفضل من ترك التطوع، وأنه خير، ولم ينكر يمينه بذلك، ولا أمره بأن يأتي الذي هو خير، بل حسن له ذلك، فصح أن أمره - ﵇ - بذلك إنما هو ندب (^٥). أي: وإن قيل: إن كلامه في ترك الزيادة والنقص راجع إلى تبليغ ما سمع؛ لأنه (كان) (^٦) وافد قومه، ففيه بعد.\n_________\n(^١) من (ص ٢).\n(^٢) رواه الطبراني في \"الكبير\" ١٩/ ١٩٠، ورواه أبو داود (٢١٩٢) بلفظ \"ولا نذر إلا فيما ابتُغي به وجه الله تعالى\".\n(^٣) سبق تخريجه.\n(^٤) سلف برقم (٤٦) كتاب الإيمان، باب: الزكاة من الإسلام. ورواه مسلم برقم (١١)، كتاب الإيمان، باب: بيان الصلوات التي هي أحد أركان الإسلام.\n(^٥) \"المحلى\" ٨/ ٧٦.\n(^٦) من (ص ٢).","vol":"30","page":201},{"text":"فصل:\nقال ابن حزم: ومن أراد أن يحنث فله أن يقدم الكفارة قبله، أي الكفارات لزمته من عتق، أو كسوة، أو إطعام، أو صيام، وهو قول مالك. وقال أبو حنيفة، وأبو سليمان: لا يجزئه ذلك إلا بعد الحنث. (وقال الشافعي: أما العتق، أو الكسوة والإطعام، فيجوز تقديمه قبله، وأما الصوم فلا يجزئ إلا بعده) (^١)، وحجته: أنها من فرائض الأموال، وهي من حقوق الناس، وجائز تقديمها قبل آجالها، وأما الصوم فمن فرائض الأبدان لا يجوز تقديمه قبل وقته.\nوهم موافقون لنا أن التعجيل متوقف على الرضا، دون حقوق الله الموقت بوقت، ثم حقوق الناس التأخير فيها جائز والإسقاط بخلاف الكفارات.\nوتناقض المالكيون، فمنعوا تقديم الزكاة إلا قبل الحول بشهر، ونحوه، وتقديم زكاة الفطر إلا قبل الفطر بيومين، ولم يجيزوا تقديم كفارة الظهار أصلًا، ولا بساعة، قبل ما يوجبها، ولا كفارة القتل خطأ قبل ما يوجبه من موت المقتول، ولا بطرفة عين، ولا كفارة قتل الصيد في الحرم قبل قتله. وأجازوا إذن الورثة للموصي في أكثر من الثلث قبل أن يجب لهم المال بموته، فظهر التناقض في أقوالهم.\nوتناقض الحنفيون أيضًا؛ فإنهم أجازوا تقديم الزكاة قبل الحول بثلاثة أعوام، وتقديم زكاة الزرع إثر زرعه في الأرض، وأجازوا تقديم جزاء الصيد قبل موته، وتقديم كفارة قتل الخطأ قبل موت المجروح، ولم يجيزوا للورثة الإذن في الوصية بأكثر من الثلث قبل\n_________\n(^١) من (ص ٢).","vol":"30","page":202},{"text":"أن يجب المال لهم بالموت، ولا أجازوا إسقاط الشفيع حقه من الشفعة، ولا عرض شريكه أحد الشقصين قبل وجوب أخذه له بالبيع، وكلهم لا يجيز الاستثناء قبل اليمين، ولا قضاء دين قبل أخذه، ولا صلاة قبل وقتها. قال: وأصحابنا قالوا: لا تجب الكفارة إلا بالحنث، وهي فرض بعد الحنث بالنص والإجماع، فتقديمها قبل أن يحنث تطوع لا فرض، ومن المحال إجزاؤه عن الفرض.\nثم إنا نوافقهم على أنه لا يجزئ شيء من الشريعة قبل وقته، إلا في موضعين:\nكفارة اليمين، فجائز تقديمها قبل الحنث، لكن بعد إرادة الحنث، ولا بد، وإسقاط الشفيع حقه بعد العرض عليه أن يأخذ أو يترك قبل البيع، فإسقاطه حقه حينئذٍ لازم له فقط، وإنما فعلنا ذلك للنصوص المخرجة لهذين الحكمين عن حكم سائر الشريعة في أنه لا يجزئ ولا يجوز أداء شيء منها قبل الوقت الذي حده الله. وقد احتج بعض من وافقنا في تصحيح قولنا هنا، بأن قال: قال الله تعالى: ﴿ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ﴾ [المائدة: ٨٩]، والكفارة واجبة بنفس اليمين، ولا حجة في هذا؛ لأنه قد جاء النص والإجماع المتفق على أن من لم يحنث فلا كفارة عليه، فصح أنه ليس بنفس اليمين تجب الكفارة.\nواحتج بعضهم: بأن في الآية حذفًا بلا خلاف، تقديره: إن أردتم الحنث، أو حنثتم، وهذِه دعوى منهم في ذلك. وحديث مسلم من حديث أبي هريرة - ﵁ - مرفوعًا: \"من حلف على يمين فرأى غيرها خيرًا منها فليأتها وليكفر عن يمينه\" (^١).\n_________\n(^١) مسلم (١٦٥٠/ ١١) كتاب: الأيمان، باب: ندب من حلف يمينًا ..","vol":"30","page":203},{"text":"ومن طريق النسائي، عن عبد الرحمن بن سمرة يرفعه: \"وإذا حلفت على يمين فرأيت غيرها خيرًا منها. (فكفر عن يمينك، ثم ائت الذي هو خير\" (^١).\nومن حديث عدي بن حاتم مرفوعًا: \"من حلف على يمين فرأى غيرها خيرًا منها) (^٢) فليأت الذي هو خير وليكفر\" (^٣).\nفهذِه الأحاديث جامعة لجميع أحكام ما اختلفوا فيه من جواز تقديمها قبل الحنث (^٤).\nوفي حديث عدي الجمع بين الحنث والكفارة بواو العطف، التي لا تعطى رتبة. وهكذا جاء من طريق أبي موسى الأشعري (^٥). فوجب استعمال جميعها، ولم يكن بعضها أولى بالطاعة، ولا تحل مخالفة بعضها لبعض، فكان ذلك جائزًا.\nوصح بهذا أن الحذف الذي في أول الآية إنما هو ما أردتم الحنث، أو حنثتم، والشارع هو المبين عن ربه، فاعترض بعضهم بأن قال: قوله: \"فليكفر ثم ليأت الذي هو خير\" (^٦). مثل قوله تعالى: ﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا﴾ [البلد: ١٧]، وكقوله: ﴿ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ﴾ [الأنعام: ١٥٤]، وكقوله: ﴿وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا﴾ [الأعراف: ١١]: ولفظة:\n_________\n(^١) النسائي ٧/ ١٠.\n(^٢) ما بين القوسين من (ص ٢).\n(^٣) رواه النسائي ٧/ ١٠ - ١١ وصححه الألباني في \"إرواء الغليل\" ٧/ ١٦٥ (٢٠٨٤).\n(^٤) زاد ابن حزم: لأن في حديث أبي هريرة تقديم الحنث قبل الكفارة، وفي حديث عبد الرحمن بن سمرة تقديم الكفارة قبل الحنث.\n(^٥) أحد أحاديث هذا الباب.\n(^٦) هو حديث عبد الرحمن بن أبي سمرة - ﵁ - أحد أحاديث هذا الباب.","vol":"30","page":204},{"text":"﴿ثُمَّ﴾ مهو في هذِه الآيات لا توجب تعقيبًا، بل هي واقعة على ما كان قبلها عطف اللفظ عليه، وليس كما ظنوا.\nأما الآية الأولى: فإن نصها ﴿وَمَا أَدْرَاكَ مَا الْعَقَبَةُ (١٢)﴾ [البلد: ١٢]، إلى أن قال: ﴿ثُمَّ﴾. وقد ذكرنا قوله لحكيم بن حزام: \"أسلمت على ما أسلفت من خير\" (^١).\nفصح بهذِه الآية عظم نعمة الله على عباده في قبول كل عمل بر عملوه في كفرهم، ثم أسلموا، فالآية على ظاهرها، وهي زائدة على ما في القرآن من قبوله أعمال من آمن ثم عمل الخير.\nوأما الآية الثانية فإن أولها: ﴿وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا﴾ [الأنعام: ١٥٣]: إلى أن قال: ﴿ثُمَّ آتَيْنَا﴾. وقال: ﴿مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا﴾ [آل عمران: ٦٧]، وقال: ﴿مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ﴾ [الحج: ٧٨] فصح أن الصراط الذي أمرنا الله باتباعه، وأتانا به نبينا هو صراط إبراهيم، وقد كان قبل موسى بلا شك، ثم آتى الله نبيه موسى الكتاب، فهذا تعقيب بمهلة لا شك فيه.\nوأما الثالثة (فعلى ظاهره) (^٢)؛ لأن الله خلق أنفسنا وصورها، وهي التي أخذ الله عليها العهد بقوله: ﴿أَلَسْتُ بِرَبِّكُمْ﴾ [الأعراف: ١٧٢]، ثم بعد ذلك أسجد الملائكة لآدم، فبطل تعلقهم بهذِه الآيات. سلمنا أن ﴿ثُمَّ﴾ فيها لغير التعقيب، فلا يجب ذلك لها حيثما وجدت؛ لأن ما خرج بدليل لا يعمم.\n_________\n(^١) سلف برقم (١٤٣٦) ورواه مسلم (١٢٣/ ١٩٤) كتاب: الإيمان، باب: بيان حكم عمل الكافر. واللفظ له.\n(^٢) في الأصل: فعل ظاهر. والمثبت من (ص ٢).","vol":"30","page":205},{"text":"قال ابن حزم: وقولنا هو قول عائشة - ﵂ -، ومن طريق ابن أبي شيبة، حدثنا المعتمر، عن ابن عون، عن محمد بن سيرين، أن مسلمة بن مخلد، وسلمان الفارسي - ﵄ - كانا يكفران قبل الحنث.\nوحدثنا حفص بن غياث، عن أشعث، عن ابن سيرين، أن أبا الدرداء دعا غلاما له، فأعتقه، ثم صنع الذي حلف عليه.\nوحدثنا أزهر، عن ابن عون، أن محمد بن سيرين كان يكفر قبل الحنث (^١)، وهذا قول ابن عباس، والحسن، وربيعة، وسفيان، والأوزاعي، ومالك، والليث، وابن المبارك، وأحمد، وإسحاق، وسليمان بن داود، وأبي ثور، وأبي خيثمة، وغيرهم -﵏-، ولم نعلم لمن ذكرنا مخالفًا من الصحابة، إلا أن مموها موه برواية عبد الرزاق، عن الأسلمي -هو إبراهيم بن أبي يحيى- عن رجل سماه، عن محمد بن زياد، عن ميمون بن مهران، عن ابن عباس - ﵄ - أنه كان لا يكفر حتى يحنث (^٢). وهذا باطل؛ لأن ابن أبي يحيى مذكور بالكذب عمن لم يسم، ثم لو صح لما كان لهم فيه حجة؛ لأنه ليس فيه أن ابن عباس لم يجزها قبل الحنث، إنما فيه أنه كان يؤخرها بعده فقط، ونحن لا ننكر هذا (^٣).\nفصل:\nسلف حديث أبي بكر (^٤).\n_________\n(^١) \"المصنف\" ٣/ ٨٤.\n(^٢) السابق ٨/ ٥١٥.\n(^٣) \"المحلى\" ٨/ ٦٥ - ٦٨.\n(^٤) سلف برقم (٤٦١٤)، كتاب التفسير، باب: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾.","vol":"30","page":206},{"text":"ولابن أبي شيبة، عن ابن فضيل، عن الأعمش، عن مسلم، عن مسروق قال أتي عبد الله بضرع ونحن عنده، فاعتزل رجل من القوم، فقال له عبد الله -يعني ابن مسعود-: أدن، فقال الرجل: إني حلفت أن لآ آكل ضرع ناقة، فقال: ادن فكل، (وكفر) (^١).\nوحدثنا حفص، عن عبيد الله، عن نافع عن ابن عمر - ﵄ - أنه كان يكفر (بعد) (^٢) أن يحنث.\n(وحدثنا أبو أسامة) (^٣)، عن ابن عون، عن ابن سيرين أنه قال: كانوا يقولون: من حلف على يمين فرأى غيرها خيرًا منها فليدع يمينه وليأت الذي هو خير، وليكفر عن يمينه.\nوحدثنا محمد بن بكر، عن ابن جريج، عن عطاء قال: قلت له: حلفت على أمر غيره خير منه، أدعه وأكفر عن يميني؟ قال: نعم (^٤).\nقال ابن عبد البر: والآثار المرفوعة أكثرها أنه - ﵇ - قال: \"فليأت الذي هو خير وليكفر عن يمينه\" فقدم الحنث قبل الكفارة من حديث عدي وأبي الدرداء وعائشة وابن عمر وأنس (وابن سمرة) (^٥)، وأبي موسى كل هؤلاء رووا عن رسول الله - ﷺ -: \"فليأت الذي هو خير ثم يكفر عن يمينه\". بتبدئة الحنث قبلها (^٦).\n_________\n(^١) كذا بالأصل، وليست في المطبوع من \"مصنف ابن أبي شيبة\".\n(^٢) كذا بالأصل، وفي المطبوع من \"المصنف\": قبل.\n(^٣) في المطبوع من \"المصنف\" لابن أبي شيبة: حدثنا أبي علية، وليس فيه حدثنا أبو أسامة.\n(^٤) \"المصنف\" لابن أبي شيبة ٣/ ٨٣.\n(^٥) في الأصل: سمرة. والمثبت من (ص ٢) وهو الصواب.\n(^٦) \"الاستذكار\" ١٥/ ٧٥ - ٧٨.","vol":"30","page":207},{"text":"فصل:\nفي \"علل الترمذي\": سألت محمدًا عن حديث حدثناه قتيبة، عن أبي الأحوص، عن أبي إسحاق، عن عبد الرحمن بن أذينة، عن أبيه، عن رسول الله - ﷺ - \"أنه قال: \"من حلف على يمين فرأى غيرها خيرًا منها فليأت الذي يرى أنه خير، وليكفر عن يمينه\".\nفقال: هذا حديث مرسل، فأذينة لم يدرك رسول الله - ﷺ -، وهو الذي يروي عن عمرو بن دينار، عن أذينة، عن ابن عباس - ﵄ - في العنبر (^١).\nوقال البغوي في كتاب \"الصحابة\" بعد ذكر هذا الحديث: لا أعلم روى أذينة غيره، ولا رواه عن أبي إسحاق إلا أبو الأحوص (^٢).\nوذكره في الصحابة أبو داود الطيالسي، وابن منده (^٣)، وأبو نعيم (^٤)، وأبو عمر (^٥)، وأبو عروبة الحراني في الطبقة الرابعة منهم الذين أسلموا بعد الفتح ممن لا يعرف نسبهم.\nوقال أبو سليمان بن زبر في \"الصحابة\": كوفي له صحبة.\nولما ذكره العسكري في \"المعرفة\" قال: قال بعضهم: لا تثبت له صحبة.\n_________\n(^١) \"علل الترمذي\" ٢/ ٦٥٣ - ٦٥٤.\n(^٢) \"معجم الصحابة\" ١/ ٢٢٩.\n(^٣) \"معرفة الصحابة\" ١/ ٢١٢ - ٢١٣.\n(^٤) \"معرفة الصحابة\" ١/ ٣٦١.\n(^٥) \"الاستيعاب\" ١/ ٢٢٢.","vol":"30","page":208},{"text":"فصل:\nروى ابن عدي بإسناد ضعيف، عن ابن عباس - ﵄ - مرفوعًا: \"من حلف على يمين فرأى غيرها خيرًا منها فليأتها، فإنها كفارتها، إلا طلاقًا أو عتاقًا (^١) \" (^٢).\nوعن أبي هريرة مرفوعًا بإسناد ضعيف: \"من قال لرجل: تعال أقامرك فقد وجب عليه كفارة يمين\" (^٣).\nولأبي داود من حديث عمرو بن شعيب، عن أبيه، عن جده مرفوعًا \"من حلف على يمين فرأى غيرها خيرًا منها، ليدعها وليأت الذي هو خير، فإن تركها كفارتها\". قال أبو داود: والأحاديث كلها عن رسول الله - ﷺ - \"فليكفر عن يمينه\" إلا ما لا يعتد به (^٤).\nفصل:\nقد أسلفنا في تفسير الآية عن مالك إذا كررت اليمين، ولو تعدد المجلس أنها واحدة.\nوقال الثوري: إن حلف مرتين على شيء واحد، فهي يمين واحدة، إذا نوى توحُّدَها، وإن كانتا في (مجلس) (^٥)، وإن أراد يمينًا أخرى، والتغليظ فيها، فهي يمينان. وروي عنه: توحدها وإن حلف مرارًا.\nوقال الأوزاعي: من حلف في أمر واحد بأيمان فواحدة ما لم يكفر. وقال البتي: إن أراد الأولى فواحدة، أو التغليظ، فلكل واحدة كفارة.\n_________\n(^١) في الأصل: فإن كفارتها طلاق أو عتاق، خطأ، والمثبت من \"الكامل\" لابن عدي.\n(^٢) \"الكامل\" ٩/ ٣٨.\n(^٣) السابق ٨/ ١٣، بلفظ: إذا قال الرجل لأخيه في مجلس: هلمَّ أقامرك …\n(^٤) أبو داود (٣٢٧٤)، وضعفه الألباني في \"الضعيفة\" (١٣٦٥).\n(^٥) كذا بالأصل، وفي \"الاستذكار\": مجلسين.","vol":"30","page":209},{"text":"وقال الحسن بن حي: إذا قال: والله لا أكلم فلانًا، والله لا أكلم فلانًا في مجلس واحد فواحدة، وإن قال: والله لا أكلم فلانًا، ثم قال: والله لا أكلم فلانًا فثنتان.\nوقال محمد بن الحسن: إذا قال: والله لا أفعل كذا، والله (لا أفعل) (^١) كذا في الشيء الواحد، فإن أراد التكرار، فواحدة، وإن لم يكن نية؛ فإن أراد التغليظ فثنتان. قال: وإن قال ذلك في مجلسين فهما يمينان.\nوقال الشافعي: كفارة واحدة مطلقًا. (وعنه، وابن الحسن) (^٢) فيمن قال: والله، والرحمن لأفعلن كذا: هما يمينا، إلا أن يكون أراد الكلام الأول فواحدة. ولو قال: والله الرحمن فواحدة (^٣).\nوقال زفر: قوله: والله الرحمن واحدة.\nوقال مالك: من قال: والله والرحمن عليه ثنتان، وإن قال: والسميع والعليم والحكيم، فثلاث. وكذلك لو قال عليّ عهد الله وميثاقه وكفالته ثلاث.\nوقال النخعي في الرجل يردد الأيمان في الشيء الواحد: واحدة.\nوقال الحسن بن أبي الحسن: إذا حلف بأيمان شتى على أمر واحد فحنث، فإنما عليه كفارة واحدة، فإن حلف أيمانًا شتى، في أشياء شتى، (في أيام شتى) (^٤)، فعليه عن كل يمين كفارة (^٥).\n_________\n(^١) في الأصل: أفعل. والمثبت من (ص ٢).\n(^٢) في الأصل: (وعن أبي الحسن) والمثبت من (ص ٢).\n(^٣) ذكره عن مالك.\n(^٤) من (ص ٢).\n(^٥) \"الاستذكار\" ١٥/ ٨٠ - ٨٢.","vol":"30","page":210},{"text":"فصل:\nواختلفوا فيما يجب على من حلف بالعهد (فحنث) (^١): فقالت طائفة: عليه كفارة يمين، سواء نوى اليمين أم لا، روينا هذا عن الحسن والشعبي وطاوس والحارث العكلي والحكم والنخعي ومجاهد وقتادة، وبه قال مالك، والأوزاعي وأصحاب الرأي. وقالت طائفة: ليست بيمين، إلا أن يريد يمينًا. كذلك قال عطاء، والشافعي، وأبو عبيد، وأبو ثور، واختلف فيه عن الثوري. قال ابن المنذر بعد حكايته ذلك: وكما قال عطاء أقول. قال: وكان مالك يقول: إذا قال عليّ عهد الله وميثاقه وكفالته إن فعلت كذا وكذا، وجب عليه ثلاث كفارات. وقد أسلفنا هذا عنه. وبه قال أبو عبيد. وقال الشافعي: ليست بيمين إلا أن يريد يمينًا. وقال طاوس: إذا قال عليّ عهد الله وميثاقه فهي يمين يكفرها، وبه قال الثوري (^٢).\nوقد عقد البخاري بابًا في الحلف بالعهد، كما سيأتي.\nفصل:\nحديث أبي هريرة - ﵁ -: \"من استلج في أهله\": ساقه البخاري عن إسحاق -يعني ابن إبراهيم- ثنا يحيى بن صالح، ثنا معاوية، عن يحيى، عن عكرمة، عن أبي هريرة - ﵁ -، عن رسول الله - ﷺ -. قال الإسماعيلي: ورواه معمر، عن يحيى، عن عكرمة، عن النبي - ﷺ - أرسله، ثم ساقه بإسناده بلفظ: \"إذا استلج الرجل في يمينه فهو آثم عند الله من الكفارة التي أمره الله تعالى بها\".\n_________\n(^١) من (ص ٢).\n(^٢) \"المحلى\" ٨/ ٣٨.","vol":"30","page":211},{"text":"وفي لفظ: \"لأن يستلج أحدكم بيمينه في أهله آثم عند الله من أن يعطي كفارته التي فرض الله عليه\".\nوفي لفظ: \"إذا استلج أحدكم باليمين في أهله فإنه آثم عند الله من الكفارة التي أمر بها\".\nقال ابن حزم: لم يعن بهذا الحديث الكفارة، والحالف باليمين الغموس لا يسمى مستلجًّا في أهله، ومعناه: أن يحلف المرء أن يحسن إلى أهله، وأن لا يضر بهم، ثم يلج في أن يحنث فيضر بهم ولا يحسن إليهم، ولا يكفر عن يمينه، فهذا بلا شك مستلج بيمينه في أهله أن لا يفي بها، وهو أعظم إثمًا بلا شك. والكفارة لا تغني عنه، ولا تحط إثم إساءته إليهم، وإن كانت واجبة عليه لا يحتمل هذا الخبر معنى غيره (^١).\nفصل:\nروى ابن أبي شيبة بإسناد جيد من حديث ابن عمر - ﵄ -: \"اليمين حنث أو ندم\" (^٢).\nوروى عن عبد الرحيم، عن عبد الله بن سعيد، عن جده، عن أبي هريرة مرفوعًا: \"إياكم والنذر، فإن الله لا ينعم نعمة على الرشا، وإنما هو شيء يستخرج به من البخيل\".\nوعن محمد بن قيس، عن أبيه أن أبا هريرة قال: لا أنذر نذرًا أبدًا (^٣).\n_________\n(^١) \"المحلى\" ٨/ ٣٨.\n(^٢) \"المصنف\" لابن أبي شيبة ٣/ ١١٤ بلفظ: \"الحلف حنث أو ندم\" وضعفه الألباني في \"الضعيفة\" (٣٧٥٨).\n(^٣) \"المصنف\" ٣/ ٩٥.","vol":"30","page":212},{"text":"فصل:\nقال ابن المنذر: أجمع كل من أحفظ عنه من أهل العلم أن من قال: إن شفى الله مريضي، أو شفاني من علتي، أو قدم غائبي، وما أشبه ذلك، فعليَّ من الصوم كذا، أو من الصلاة كذا، أو من الصدقة كذا أن عليه الوفاء بنذره.\nواختلفوا فيمن نذر (نذر) (^١) معصية، فروينا عن جابر، وابن مسعود، وابن عباس أنهم قالوا: \"لا نذر في معصية، وكفارته كفارة يمين\" وحكي ذلك عن الثوري، والنعمان.\nوقال مالك والشافعي وأبو ثور: لا كفارة فيه.\nقال ابن المنذر: وبه أقول للثابت عن رسول الله - ﷺ - أنه قال: \"لا نذر في معصية\" (^٢) يعني بذلك: ما رواه البخاري، عن عائشة. وعند الطحاوي زيادة: \"ويكفر عن يمينه\" (^٣).\nفصل:\nاختلفوا فيمن نذر نذرًا من غير تسمية. ففي الدارقطني من حديث ابن عباس - ﵄ - مرفوعًا \"من نذر نذرًا لم يسمه فكفارته كفارة يمين، ومن نذر نذرًا في معصية فكفارته كفارة يمين، ومن نذر نذرًا لم يطقه فكفارته كفارة يمين، ومن نذر نذرًا لله يطيقه فليف به\" (^٤).\nومن حديث عائشة - ﵂ - مرفوعًا بنحوه (^٥).\n_________\n(^١) من (ص ٢).\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٨٣ - ٢٨٤.\n(^٣) شرح مشكل الآثار\" ٥/ ٤٠٣.\n(^٤) \"سنن الدارقطني\" ٤/ ١٦٠.\n(^٥) سيأتي برقم (٦٦٩٦).","vol":"30","page":213},{"text":"قال ابن المنذر: وروينا عن ابن عباس - ﵄ - أنه قال: عليه أغلظ الكفارات: عتق رقبة، أو يصوم شهرين متتابعين، أو يطعم ستين مسكينًا. وروي ذلك عن مجاهد. وعن ابن مسعود وجابر: عليه كفارة يمين. وروي أيضًا عن الحسن وإبراهيم والشعبي وعطاء والقاسم بن محمد وابن جبير وعكرمة وطاوس. وقال مالك (وأبو ثور) (^١)، والثوري: عليه كفارة يمين. وقال الشافعي: لا نذر عليه، ولا كفارة. قال ابن المنذر: وروينا عن ابن عباس أنه قال: في النذر عتق رقبة، أو كسوة عشرة مساكين، أو إطعام ستين مسكينًا، فإن لم يجد فصيام شهرين. وكان الزهري يقول قولًا خامسًا: إن كان في طاعة الله (فكفارة) (^٢)، وإن كان في معصية الله، فلْيُقَرِّب إلى الله ما شاء. وفيه قول سادس وهو: إن كان نوى شيئًا فهو ما نوى، أو سمى شيئًا فهو ما سمى، وإن لم يكن نوى ولا سمى فإن شاء صام، وإن شاء أطعم مسكينًا، وإن شاء صلى ركعتين (^٣). وقال أبو عمر كفارة النذر المبهم كفارة يمين عند أكثر العلماء (^٤). وروي عن ابن عباس في النذر المبهم كفارة يمين (^٥)، ولم يقل: مغلظة (^٦). وهو قول ابن مسعود على اختلاف. وقد روي عنه: (عليه) (^٧) عتق رقبة.\n_________\n(^١) من (ص ٢).\n(^٢) كذا بالأصل، وفي \"الإشراف\": فعليه وفاؤه.\n(^٣) \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٨٥.\n(^٤) \"التمهيد\" ٩/ ٣٠.\n(^٥) \"مصنف ابن أبي شيبة\" ٣/ ٧٢.\n(^٦) ورد عن ابن عباس أنها يمين مغلظة رواه عنه ابن أبي شيبة ٣/ ٧٢ (١٢١٨٠).\n(^٧) من (ص ٢).","vol":"30","page":214},{"text":"وعن قتادة: فيها عتق رقبة، أو صيام شهرين متتابعين، أو إطعام ستين مسكينًا (^١). وعن ابن عمر مثله.\nوقال الشعبي: إني لأعجب ممن يقول النذر يمين مغلظة. ثم قال: يجزئه إطعام عشرة مساكين. (وقاله) (^٢) الحسن، وهو قول إبراهيم ومجاهد وعطاء وطاوس وجابر بن زيد وجماعة الفقهاء أهل الفتيا بالأمصار. وقد روي في أن النذر المبهم كفارته كفارة يمين حديث مسند، وهو أعلى ما روي في ذلك وأجل (^٣)، حدثناه سعيد بن نصر، ثنا قاسم بن أصبغ، ثنا ابن وضاح، ثنا أبو بكر، ثنا وكيع، عن إسماعيل بن (رافع) (^٤)، عن خالد بن يزيد، عن عقبة بن عامر قال رسول الله - ﷺ -: \"من نذر نذرًا لم يسمه فعليه كفارة يمين\" (^٥).\nقلت: فيه انقطاع بين خالد وعقبة، وهو في الترمذي، عن أحمد بن منيع، عن أبي بكر بن عياش، عن محمد مولى المغيرة بن شعبة، حدثني كعب بن علقمة، عن أبي الخير مرثد بن عبد الله اليزنيِّ، عن عقبة. ثم قال: حسن صحيح غريب (^٦).\n_________\n(^١) \"مصنف عبد الرزاق\" ٨/ ٤٦.\n(^٢) في الأصل: قال. وما أثبتناه مناسب للسياق، وهو من \"الاستذكار\".\n(^٣) انظر: \"الاستذكار\" ١٥/ ١٥.\n(^٤) في (ص ٢): راشد.\n(^٥) رواه ابن عبد البر في \"الاستذكار\" ١٥/ ١٥.\nورد في هامش الأصل: الحديث في ابن ماجه في الكفارات عن علي بن محمد عن وكيع، عن إسماعيل بن رافع، عن خالد بن يزيد، عن عقبة، والحديث في مسلم وأبي داود والترمذي من الطريق التي ذكرها شيخنا من عند الترمذي.\n(^٦) الترمذي (١٥٢٨).","vol":"30","page":215},{"text":"ورواه أبو داود أيضًا: عن هارون بن عباد الأزدي، عن ابن عباس (^١). وقال أبو القاسم: رواه يونس بن عبد الأعلى، عن ابن وهب، عن عمرو بن الحارث، عن كعب، عن ابن شماسة، عن أبي الخير (^٢). ورواه الحارث بن مسكين، وأحمد بن يحيى بن وزير، عن ابن وهب، فأسقط أبا الخير (^٣).\nفصل:\nقال ابن عبد البر: اختلفوا في وجوب قضاء النذر عن الميت على وارثه، فقال أهل الظاهر: يقضيه عنه وليه الوارث، وهو واجب عليه، صومًا كان أو مالًا. وقال جمهور الفقهاء: ليس ذلك على الوارث بواجب، فإن فعل فقد أحسن، إن كان صدقة أو عتقًا.\nواختلفوا في الصوم إذا أوصى الميت به، فقالت طائفة: هو في (ثلثه) (^٤)، وقال آخرون: كل واجب عليه في حياته إذا أوصى به، (فهو في رأس ماله) (^٥). وعند مالك في \"الموطأ\": عن عبد الله بن أبي بكر، عن عمته أنها حدثته عن (جدتها) (^٦) أنها كانت (جعلت) (^٧) على نفسها مشيًا إلى مسجد قباء، فماتت ولم تقضه، فأفتى عبد الله بن عباس ابنتها أن تمشي عنها (^٨). قال: لا خلاف عن مالك أنه لا يمشي\n_________\n(^١) أبو داود (٣٣٢٣).\n(^٢) رواه مسلم برقم (١٦٤٥) كتاب النذر، باب: في كفارة النذر.\n(^٣) رواه النسائي ٧/ ٢٦.\n(^٤) في الأصل عليها: كذا.\n(^٥) كذا بالأصل، وفي \"الاستذكار\": فهو رأسٌ.\n(^٦) كذا بالأصل، وفي \"الموطأ\": جدته.\n(^٧) في (ص ٢): حلفت.\n(^٨) \"الموطأ\" ص ٢٩٢.","vol":"30","page":216},{"text":"أحد عن أحد، ولا يصلي، ولا (يصوم) (^١) عنه، وأعمال البدن كلها عنده كذلك قياسًا على الصلاة المجمع عليها.\nقال ابن القاسم: أنكر مالك الأحاديث في المشي إلى قباء، ولم يعرف المشي إلا إلى مكة. قال أبو عمر: معناه لا يعرف إيجاب المشي، وإنما هذا في (الحالف) (^٢) والنذر عنده، وأما المتطوع فقد سلف عنده أنه - ﵇ - كان يأتي قباء راكبًا وماشيًا، فدل على أن إتيان مسجد قباء مرغب فيه، وأن صلاة واحدة فيه كعمرة.\nقال: ولم يختلف العلماء فيمن قال: عليَّ المشي إلى المدينة، أو بيت المقدس، ولم ينو الصلاة في واحد من المسجدين، وإنما أراد قصدهما لغير الصلاة، أنه لا يلزمه الذهاب إليهما، ونذر المشي إلى مسجد قباء بطريق الأولى؛ لأن الصلاة في المسجد الحرام، أو مسجد المدينة، أو بيت المقدس أفضل من الصلاة بقباء بإجماعهم. واختلف إذا أراد الصلاة فيهما، أو في أحدهما، وذكر المسجد منهما، فقال مالك: إذا قال: لله عليَّ المشي إلى المدينة، أو إلى بيت المقدس فلا شيء عليه، إلا أن ينوي الصلاة في مسجديهما. فدل على أن قائلا لو قال: عليَّ المشي إلى قباء، لم يلزمه شيء، إلا أن يقول: مسجد قباء، أو ينوي الصلاة فيه، فإذا قال: مسجد قباء علم أنه للصلاة.\nوكذلك إذا نوى ذلك، فمن جعل الصلاة في مسجد قباء لها فضل على الصلاة في غيره أحب الوفاء بما جعل على نفسه، ومن لم ير إعمال المطي، ولا المشي إلا إلى الثلاثة مساجد، أنه أمر من نذر الصلاة بقباء\n_________\n(^١) في (ص ٢): يغرم.\n(^٢) غير واضحة في الأصول، والمثبت من \"الاستذكار\".","vol":"30","page":217},{"text":"أن يصلي في مسجده، أو حيث شاء. ومن قال: لا مشي يجب إلا إلى مكة، لم يلتفت إلى غير ذلك، وهو قول مالك في المشي.\nوقال أبو حنيفة وصاحباه: من نذر المشي إلى مسجد المدينة، أو بيت المقدس، لم يلزمه شيء، وقال الأوزاعي: من نذر أن يمشي إلى بيت المقدس، فليركب إن شاء، فإن كانت امرأة، إن شاءت ركبت، وإن شاءت تصدقت بشيء، وقول مالك والشافعي أنها تمضي راكبة إلى بيت المقدس، فتصلي فيه.\nقال: واختلفوا فيمن نذر أن يصوم أو يصلي في موضع يتقرب بإتيانه إلى الله، كالثغور، ونحوها.\nقال مالك: يقصد ذلك الموضع، وإن كان من أهل مكة أو المدينة. يعني: ولا يلزمه المشي. قال: ولو قال: لله عليَّ أن أعتكف في مسجد المدينة، فاعتكف في مسجد الفسطاط، لم يجزه.\nوقال الأوزاعي: إذا جعل عليه صوم شهر (بمكة) (^١) لم يجزئه في غيرها، وإذا نذر صلاة بمكة لم يجزئه في غيرها. وقال أبو حنيفة وصاحباه: من نذر أن يصوم بمكة، فصام بالكوفة أجزأه. وقال زفر: لا، إلا أن يصوم بمكة. وقال أبو يوسف: من نذر أن يصلي في المسجد الحرام فصلى في غيره لم يجزئه، وإن نذر أن يصلي ببيت المقدس فصلى في المسجد الحرام أجزأه (^٢).\nكأنه ذهب إلى حديث جابر في أبي داود بإسناد جيد أن رجلًا قال: يا رسول الله، إني نذرت: إن فتح الله عليك مكة، أن أصلي في القدس.\n_________\n(^١) من (ص ٢).\n(^٢) \"الاستذكار\" ١٥/ ١٥ - ٢١.","vol":"30","page":218},{"text":"فقال: \"صل هنا\". فأعاد عليه مرتين، كل ذلك يقوله له: \"صل ها هنا\" فأعاد عليه الثالثة فقال: \"شأنك إذًا\" (^١).\nوقال الشافعي: من نذر الصلاة بمكة، لم تجزئه المدينة ولا بيت المقدس، فإن نذر الصلاة بالمدينة، أو بيت المقدس أجزأه بمكة عنهما دون غيرها من البلدان إلا حيث نذر، وقال: فإن نذر سوى هذِه الثلاثة صلى حيث شاء، وإن قال: لله عليّ أن أنحر بمكة، لم يجزئه في غيرها، وكذلك إن نذر أن ينحر بغيرها لم يجزئه إلا في الموضع الذي نذر؛ لأنه شيء أوجبه على نفسه لمساكين ذلك البلد.\nوقال الليث: من نذر صيامًا في موضع فعليه أن يصوم فيه، ومن نذر المشي إلى مسجد من المساجد مشى إليه. قال الطحاوي: لم يوافق الليث على إيجاب المشي إلى سائر المساجد أحد من الفقهاء (^٢).\nوروى مالك، عن عبد الله بن أبي حبيبة أنه قال: قلت لرجل وأنا حديث السن: ما على الرجل أن يقول: علىَّ مشي إلى بيت الله، ولم يقل: علي نذر مشي. فقال لي رجل: هل لك أن أعطيك هذا الجِرْو -لِجِرْو قِثَّاء في يده- وتقول: عليَّ المشي إلى بيت الله؟ قال: فقلت: نعم، ففعلت وأنا يومئذ حديث السن، ثم مكثتُ حتى عقلتُ، فقيل لي: إن عليك مشيًا، فجئت إلى سعيد بن المسيب، فسألته عن ذلك، فقال: عليك مشي. فمشيت. قال مالك: وهذا الأمر عندنا (^٣).\nقال ابن عبد البر: في هذِه المسألة ما ينكر، ويخالف مالكًا فيه أكثر أهل العلم؛ وذلك أنه نذر على مخاطرة، والعبادات إنما تصح بالنيات\n_________\n(^١) \"سنن أبي داود\" (٣٣٠٥).\n(^٢) \"الاستذكار\" ١٥/ ٢١ - ٢٢.\n(^٣) \"الموطأ\" ص ٢٩٢.","vol":"30","page":219},{"text":"لا بالمخاطرات، وهذا لم يكن له نية ولا إرادة فيما جعل على نفسه، فكيف يلزمه ما لم يقصد طاعة؟! وفي حديث عن ابن المسيب خلاف ما روى عنه الثقات (^١).\nقال ابن أبي شيبة: ثنا حماد بن خالد الخياط، عن محمد بن هلال أنه سمع ابن المسيب يقول: من قال: عليّ المشي إلى بيت الله، فليس شيئًا، إلا أن يقول: عليّ نذر مشي إلى الكعبة (^٢).\nوروى عبد الرحمن بن حرملة، عن ابن المسيب مثله.\nقال أبو عمر: أظن سعيدًا جعل قول القائل: عليَّ المشي من باب الإخبار بالباطل؛ لأن الله تعالى لم يوجب عليه مشيًا في كتابه، ولا على لسان رسوله، فإذا قال: نذر مشي، كان قد أوجب على نفسه المشي، فإن كان في طاعة لزمه الوفاء به؛ لأنه﵇ - قال: \"من نذر أن يطيع الله فليطعه\" (^٣). فهؤلاء لا يرون في قول الرجل: عليَّ المشي شيئًا حتى يقول: نذرت المشي، أو عليَّ نذر مشي، أو عليَّ لله المشي نذرًا على وجه الشكر لله، وطلب البر، والحمد فيما يرجو من الله.\nفصل:\nوالنذر الواجب في الشريعة إيجاب المرء على نفسه فعل البر، هذا حقيقته عند العلماء. روي عن القاسم بن محمد أنه سئل عن رجل جعل على نفسه المشي إلى بيت الله تعالى، (فقال) (^٤): أنذرٌ؟ قال: لا. قال: (فليكفر عن يمينه) (^٥).\n_________\n(^١) \"الاستذكار\" ١٥/ ٢٦ - ٢٧.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٩٤.\n(^٣) سيأتي برقم (٦٦٩٦).\n(^٤) من (ص ٢).\n(^٥) في الأصل: فليفِ بيمينه، والمثبت من (ص ٢).","vol":"30","page":220},{"text":"قال أبو عمر: وقول مالك: وهذا الأمر عندنا. خرج على أن قول القائل: عليّ مشي إلى بيت الله، أو عليّ نذر مشي إلى بيت الله سواء. وهو مذهب ابن عمر وطائفة من العلماء (^١).\nذكر ابن أبي شيبة: حدثنا أبو أسامة، ثنا عبيد الله بن عمر، عن نافع، عن ابن عمر - ﵄ - أنه سئل عن الرجل يقول: عليَّ المشي إلى الكعبة. قال: هذا نذر فليمش (^٢) قال أبو عمر: جعل ذلك كقوله: عليَّ نذر مشي إلى الكعبة (^٣).\nقال ابن أبي شيبة: حدثنا ابن نمير، ثنا هشام قال: جعل رجل عليه المشي إلى بيت الله في شيء، فسأل القاسم فقال: يمشي إلى البيت. قال: وحدثنا معتمر بن سليمان، عن ليث، عن أبي معشر، عن يزيد (بن) (^٤) إبراهيم التيمي قال: إذا قال: لله عليّ حجة، أو قال: عليَّ حجة، أو (قال) (^٥): عليّ نذر، فذلك كله سواء (^٦). قال أبو عمر: وقال محمد بن عبد الله بن عبد الحكم فيمن جعل على نفسه المشي إلى مكة أنه إذا لم يرد حجًّا ولا عمرة فلا شيء عليه. قال أبو عمر: وإنما أدخل مالك حديث ابن أبي حبيبة؛ لأن فيه إيجاب المشي، دون ذكر النذر، وقد روي عن مالك أن ابن أبي حبيبة كان يومئذٍ قد احتلم.\n_________\n(^١) \"الاستذكار\" ١٥/ ٢٥ - ٢٧. بتصرف.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٩٤.\n(^٣) \"الاستذكار\" ١٥/ ٢٥.\n(^٤) في (ص ٢): أبي.\n(^٥) من (ص ٢).\n(^٦) \"مصنف ابن أبي شيبة\" ٣/ ٩٤.","vol":"30","page":221},{"text":"وقوله: (ومكثتُ حتى عقلت): يريد حتى علمت ما يجب عليّ؛ لا أنه كان صغيرًا، لا تلزمه العبادة، وعلى هذا يجزئ قول مالك: الصغير لا يلزمه حق لله تعالي في بدنه (^١).\nفصل:\nإذا نذر الكافر في حال كفره، ثم أسلم، ففي وجوب وفائه وجهان: أصحهما: لا، وقوله - ﵇ - لعمر: \"أوف بنذرك\" (^٢). محمول على الاستحباب. روى ابن أبي شيبة أن نصرانية نذرت أن تسرج في بيعة، ثم أسلمت، فقال الحسن وقتادة: تسرج في مساجد المسلمين. وقال ابن سيرين: ليس عليها شيء. قال الهذلي: فعرضت أقوالهم على الشعبي، فقال: أصاب الأصم، وأخطأ صاحبك (^٣).\n_________\n(^١) \"الاستذكار\" ١٥/ ٢٧ - ٢٨.\n(^٢) سلف برقم (٢٠٣٢)، (٢٠٤٣).\n(^٣) \"مصنف ابن أبي شيبة\" ٣/ ٩٥.","vol":"30","page":222},{"text":"<span data-type='title' id=toc-3951>٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: «وَايْمُ اللهِ»</span>.\n٦٦٢٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ إِسْمَاعِيلَ بْنِ جَعْفَرٍ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - بَعْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَعْضُ النَّاسِ فِي إِمْرَتِهِ فَقَامَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «إِنْ كُنْتُمْ تَطْعَنُونَ فِي\nإِمْرَتِهِ فَقَدْ كُنْتُمْ تَطْعَنُونَ، فِي إِمْرَةِ أَبِيهِ مِنْ قَبْلُ، وَايْمُ اللهِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ». [انظر: ٣٧٣٠ - مسلم: ٢٤٢٦ - فتح: ١١/ ٥٢١].\nذكَرَ فيه حديث ابن عُمَرَ - ﵄ - قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - بَعْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَعْضُ النَّاسِ فِي إِمْرَتِهِ، (فَقَامَ رَسُولُ اللهِ - ﷺ -) (^١) فَقَالَ: «إِنْ كُنْتُمْ تَطْعَنُونَ فِي إِمْرَتِهِ فَقَدْ كُنْتُمْ تَطْعَنُونَ فِي إِمْرَةِ أَبِيهِ مِنْ قَبْلُ، وَايْمُ اللهِ إِنْ كَانَ لَخَلِيقًا لِلإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ».\nهذا الحديث سلف (^٢)، واختلف العلماء بلسان العرب في معنى: ايم الله.\nفقال الزجاج: أيم الله، وايمن الله، ومُن الله، كل هذِه لغات فيها، واشتقاقها عند سيبويه من اليمن والبركة، وألفها عنده ألف وصل، واستدل على ذلك بقول بعضهم: وايمن الله، بكسر الألف، ولو كانت ألف قطع لم تكسر، وسقوطها مع لام الابتداء (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) سلف برقم (٣٧٣٠).\n(^٣) \"الكتاب\" ٣/ ٣٢٤ - ٣٢٥.","vol":"30","page":223},{"text":"قال الشاعر:\nوقال فريق .. .. .. لَيمْنُ الله ما ندري (^١)\nوإنما التقدير: ايمن الله، وهذا مذهب أكثر النحويين، ولم يجيء في الأسماء ألف وصل مفتوحة غيرها، وقد تدخل عليها اللام لتأكيد الابتداء، تقول: ليمن الله، تذهب الألف في (الوصل، وهو مرفوع) (^٢) بالابتداء، وخبره محذوف تقديره: ايمن الله: ما أقسم به.\nوقال الفراء وابن كيسان، وابن درستويه: ألفها ألف قطع، وهي جمع: يمين عندهم وإنما خففت همزتها وطرحت في الوصل لكثرة إستعمالهم لها.\nومعنى (قوله: ليمين الله) (^٣) معنى: يمين الحالف بالله؛ لأن الله تعالى لا يجوز أن يوصف أنه يحلف بيمين، وإنما هذِه من صفات المخلوقين.\nورُوي عن ابن عمر، وابن عباس أنهما كانا يحلفان بايم الله، وأبى الحلف بها الحسن البصري (^٤)، وإبراهيم النخعي (^٥)، وعن مالك أنها عنده يمين.\nوقال الطحاوي: هي يمين عند أصحابنا، وهو قول مالك.\n_________\n(^١) كذا بالأصل، والبيت بتمامه:\nفقال فريق القوم لما نشدْتُهم … نعم وفريق لَيْمُنُ الله ما ندري\nانظر: \"الصحاح\" ٦/ ٢٢٢٢.\n(^٢) من (ص ٢).\n(^٣) في (ص ٢): قولهم: يمين الله.\n(^٤) الثابت عن الحسن أنه لا يرى بها بأسًا. انظر \"مصنف عبد الرزاق\" ٨/ ٤٧١.\n(^٥) روى هذِه الروايات عبد الرزاق في \"المصنف\" ٨/ ٤٧١.","vol":"30","page":224},{"text":"وقال الشافعي: إن لم يرد بها يمينًا فليست بيمين.\nوقال إسحاق: إذا أراد بها اليمين كانت يمينًا بالإرادة وعقد القلب.\nوقال أبو عبيد: ليمنك، وايمنك. يمين يحلف بها، وهي كقولهم: يمين الله، ثم يجمع على: أيمن، ثم يحلفون فيقولون: وأيمن الله، ثم كثر في كلامهم، فحذفوا النون، كما حذفوها من: لم يكن، فقالوا: لم يك (^١).\nوروي عن ابن عباس أنه اسم من أسماء الله، فإن صح ذلك فهو الحلف بالله. قال الجوهري: ربما حذفوا منه الياء، فقالوا: أم الله، وربما أبقوا الميم وحدها مضمومة، فقالوا: مُ الله، ثم كسروها؛ لأنها صارت حرفا واحدًا، فيشبهونها بالباء، فيقولون: مِ الله، وربما قالوا: بضم الميم والنون: مُنُ الله، ومَنَ الله بفتحهما، ومِنِ الله بكسرهما.\nقال: وأيمن الله: اسم وضع للقسم، هكذا بضم الميم والنون (^٢).\nوعبارة الداودي: ايم الله: يعني اسمه، بكسر الألف، أبدل السين ياء، وفيه نظر؛ لأن السين لا تبدل بالياء؛ ولأن أيمن الله جمع يمين، كما سلف، و(الله) أيضًا مفتوح في الروايات، ولم يأت فيها بالكسر على اللغة التي فيه.\nوقوله: (\"لخليقًا بالامارة\") أي: حقيقًا لها (وأهلًا) (^٣)، يقال: فلان خليق بكذا، أي: هو ممن تعذر فيه ذلك.\n_________\n(^١) \"غريب الحديث\" ٢/ ٤٠٨ - ٤٠٩.\n(^٢) \"الصحاح\" ٦/ ٢٢٢١ - ٢٢٢٢.\n(^٣) من (ص ٢).","vol":"30","page":225},{"text":"و\"تطعنون\" قال ابن فارس عن بعضهم: طعن بالرمح، يطعن بالضم، وطعن بالقول، يطعن بالفتح (^١)، وفي \"الصحاح\": طعن فيه بالقول يطعن، (ضبطه) (^٢) بضم العين (^٣).\nقال ابن التين: وكذا قرأناه بالضم.\n_________\n(^١) \"مجمل اللغة\" ١/ ٥٨٣.\n(^٢) في الأصل: أيضًا.\n(^٣) \"الصحاح\" ٦/ ٢١٥٧.","vol":"30","page":226},{"text":"<span data-type='title' id=toc-3952>٣ - باب كَيْفَ كَانَتْ يَمِينُ النَّبِيّ</span>؟\nوَقَالَ سَعْدٌ: قَالَ النَّبِيُّ - ﷺ - «وَالَّذِى نَفْسِي بِيَدِهِ». [انظر: ٣٢٩٤]. وَقَالَ أَبُو قَتَادَةَ: قَالَ أَبُو بَكْرٍ عِنْدَ النَّبِيِّ - ﷺ -: لَاهَا اللهِ إِذًا. يُقَالُ: وَاللهِ وَبِاللهِ وَتَاللهِ. [انظر: ٣١٤٢].\n\n٦٦٢٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ سُفْيَانَ عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ قَالَ: كَانَتْ يَمِينُ النَّبِيِّ - ﷺ -: «لَا وَمُقَلِّبِ الْقُلُوبِ». [انظر: ٦٦١٧ - فتح: ١١/ ٥٢٣].\n\n٦٦٢٩ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَبْدِ المَلِكِ، عَنْ جَابِرِ بْنِ سَمُرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَإِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَالَّذِى نَفْسِي بِيَدِهِ لَتُنْفَقَنَّ كُنُوزُهُمَا فِي سَبِيلِ اللهِ» [انظر: ٣٠٢٧ - مسلم: ٢٩١٨ - فتح: ١١/ ٥٢٣].\n\n٦٦٣٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَالَّذِى نَفْسُ مُحَمَّدٍ بِيَدِهِ لَتُنْفَقَنَّ كُنُوزُهُمَا فِي سَبِيلِ اللهِ» [انظر: ٣٠٢٧ - مسلم: ٢٩١٨ - فتح: ١١/ ٥٢٣].\n\n٦٦٣١ - حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: «يَا أُمَّةَ مُحَمَّدٍ وَاللهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَبَكَيْتُمْ كَثِيرًا، وَلَضَحِكْتُمْ قَلِيلًا» [انظر: ١٠٤٤ - مسلم: ٩٠١ - فتح: ١١/ ٥٢٣].\n\n٦٦٣٢ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي حَيْوَةُ قَالَ: حَدَّثَنِي أَبُو عَقِيلٍ زُهْرَةُ بْنُ مَعْبَدٍ أَنَّهُ سَمِعَ جَدَّهُ عَبْدَ اللهِ بْنَ هِشَامٍ قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - وَهْوَ آخِذٌ بِيَدِ عُمَرَ بْنِ الْخَطَّابِ فَقَالَ لَهُ عُمَرُ يَا رَسُولَ اللهِ، لأَنْتَ أَحَبُّ إِلَيَّ مِنْ كُلِّ شَيْءٍ إِلاَّ مِنْ نَفْسِي. فَقَالَ النَّبِيُّ - ﷺ -: «لَا وَالَّذِى نَفْسِي بِيَدِهِ حَتَّى أَكُونَ أَحَبَّ إِلَيْكَ مِنْ نَفْسِكَ». فَقَالَ لَهُ عُمَرُ: فَإِنَّهُ الآنَ وَاللهِ لأَنْتَ أَحَبُّ إِلَيَّ مِنْ نَفْسِي.","vol":"30","page":227},{"text":"فَقَالَ النَّبيُّ - صلى لله عليه وسلم -: \"الآن يَا عُمَرُ\" [انظر: ٣٦٩٤ - فتح: ١١/ ٥٢٣].\n٦٦٣٣، ٦٦٣٤ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ أَنَّهُمَا أَخْبَرَاهُ، أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ أَحَدُهُمَا: اقْضِ بَيْنَنَا بِكِتَابِ اللهِ. وَقَالَ الآخَرُ -وَهْوَ أَفْقَهُهُمَا-: أَجَلْ يَا رَسُولَ اللهِ، فَاقْضِ بَيْنَنَا بِكِتَابِ اللهِ، وَائْذَنْ لِي أَنْ أَتَكَلَّمَ. قَالَ: «تَكَلَّمْ». قَالَ: إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا -قَالَ مَالِكٌ: وَالْعَسِيفُ: الأَجِيرُ- زَنَى بِامْرَأَتِهِ، فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي الرَّجْمَ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَجَارِيَةٍ لِي، ثُمَّ إِنِّي سَأَلْتُ أَهْلَ الْعِلْمِ فَأَخْبَرُونِي أَنَّ مَا عَلَى ابْنِي جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَإِنَّمَا الرَّجْمُ عَلَى امْرَأَتِهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَمَا وَالَّذِى نَفْسِي بِيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، أَمَّا غَنَمُكَ وَجَارِيَتُكَ فَرَدٌّ عَلَيْكَ». وَجَلَدَ ابْنَهُ مِائَةً وَغَرَّبَهُ عَامًا، وَأُمِرَ أُنَيْسٌ الأَسْلَمِيُّ أَنْ يَأْتِيَ امْرَأَةَ الآخَرِ، فَإِنِ اعْتَرَفَتْ رَجَمَهَا، فَاعْتَرَفَتْ فَرَجَمَهَا. [انظر: ٢٣١٤، ٢٣١٥ - مسلم: ١٦٩٧، ١٦٩٨ - فتح: ١١/ ٥٢٣].\n\n٦٦٣٥ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَهْبٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ أَبِي يَعْقُوبَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَرَأَيْتُمْ إِنْ كَانَ أَسْلَمُ وَغِفَارُ وَمُزَيْنَةُ وَجُهَيْنَةُ خَيْرًا مِنْ تَمِيمٍ وَعَامِرِ بْنِ صَعْصَعَةَ وَغَطَفَانَ وَأَسَدٍ، خَابُوا وَخَسِرُوا؟». قَالُوا: نَعَمْ. فَقَالَ: «وَالَّذِى نَفْسِي بِيَدِهِ، إِنَّهُمْ خَيْرٌ مِنْهُمْ». [انظر: ٣٥١٥ - مسلم: ٢٥٢٢ - فتح: ١١/ ٥٢٤].\n\n٦٦٣٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي عُرْوَةُ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - اسْتَعْمَلَ عَامِلًا، فَجَاءَهُ العَامِلُ حِينَ فَرَغَ مِنْ عَمَلِهِ فَقَالَ: يَا رَسُولَ اللهِ، هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي. فَقَالَ لَهُ: «أَفَلَا قَعَدْتَ فِي بَيْتِ أَبِيكَ وَأُمِّكَ فَنَظَرْتَ أَيُهْدَى لَكَ أَمْ لَا؟!». ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - عَشِيَّةً بَعْدَ الصَّلَاةِ فَتَشَهَّدَ وَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: «أَمَّا بَعْدُ، فَمَا بَالُ الْعَامِلِ نَسْتَعْمِلُهُ فَيَأْتِينَا فَيَقُولُ هَذَا مِنْ عَمَلِكُمْ، وَهَذَا أُهْدِيَ لِي؟! أَفَلَا قَعَدَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَنَظَرَ هَلْ يُهْدَى لَهُ أَمْ لَا؟! فَوَالَّذِى نَفْسُ مُحَمَّدٍ بِيَدِهِ لَا يَغُلُّ أَحَدُكُمْ","vol":"30","page":228},{"text":"مِنْهَا شَيْئًا إِلاَّ جَاءَ بِهِ يَوْمَ الْقِيَامَةِ يَحْمِلُهُ عَلَى عُنُقِهِ، إِنْ كَانَ بَعِيرًا جَاءَ بِهِ لَهُ رُغَاءٌ، وَإِنْ كَانَتْ بَقَرَةً جَاءَ بِهَا لَهَا خُوَارٌ، وَإِنْ كَانَتْ شَاةً جَاءَ بِهَا تَيْعَرُ، فَقَدْ بَلَّغْتُ». فَقَالَ أَبُو حُمَيْدٍ: ثُمَّ رَفَعَ رَسُولُ اللهِ - ﷺ - يَدَهُ حَتَّى إِنَّا لَنَنْظُرُ إِلَى عُفْرَةِ إِبْطَيْهِ. قَالَ أَبُو حُمَيْدٍ: وَقَدْ سَمِعَ ذَلِكَ مَعِي زَيْدُ بْنُ ثَابِتٍ مِنَ النَّبِيِّ - ﷺ -، فَسَلُوهُ. [انظر: ٩٢٥ - مسلم: ١٨٣١٢ - فتح: ١١/ ٥٢٤].\n\n٦٦٣٧ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ -هُوَ ابْنُ يُوسُفَ- عَنْ مَعْمَرٍ عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ أَبُو الْقَاسِمِ - ﷺ - «وَالَّذِى نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَبَكَيْتُمْ كَثِيرًا، وَلَضَحِكْتُمْ قَلِيلًا» [انظر: ٦٤٨٥ - فتح:١١/ ٥٢٤].\n\n٦٦٣٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنِ المَعْرُورِ، عَنْ أَبِي ذَرٍّ قَالَ: انْتَهَيْتُ إِلَيْهِ وَهُوَ يَقُولُ فِي ظِلِّ الْكَعْبَةِ «هُمُ الأَخْسَرُونَ وَرَبِّ الْكَعْبَةِ، هُمُ الأَخْسَرُونَ وَرَبِّ الْكَعْبَةِ» قُلْتُ: مَا شَأْنِي؟ أَيُرَى فِيَّ شَيْءٌ؟ مَا شَأْنِي؟ فَجَلَسْتُ إِلَيْهِ وَهْوَ يَقُولُ، فَمَا اسْتَطَعْتُ أَنْ أَسْكُتَ، وَتَغَشَّانِي مَا شَاءَ اللهُ، فَقُلْتُ مَنْ هُمْ بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللهِ؟ قَالَ: «الأَكْثَرُونَ أَمْوَالًا، إِلاَّ مَنْ قَالَ هَكَذَا وَهَكَذَا\nوَهَكَذَا» [انظر: ١٤٦٠ - مسلم: ٩٩٠ - فتح: ١١/ ٥٢٤].\n\n٦٦٣٩ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ رَسُولُ اللهِ - ﷺ -: «قَالَ سُلَيْمَانُ: لأَطُوفَنَّ اللَّيْلَةَ عَلَى تِسْعِينَ امْرَأَةً، كُلُّهُنَّ تَأْتِي بِفَارِسٍ يُجَاهِدُ فِي سَبِيلِ اللهِ. فَقَالَ لَهُ صَاحِبُهُ: إِنْ شَاءَ اللهُ. فَلَمْ يَقُلْ إِنْ شَاءَ اللهُ. فَطَافَ عَلَيْهِنَّ جَمِيعًا، فَلَمْ تَحْمِلْ مِنْهُنَّ إِلاَّ امْرَأَةٌ وَاحِدَةٌ، جَاءَتْ بِشِقِّ رَجُلٍ، وَايْمُ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ قَالَ: إِنْ شَاءَ اللهُ. لَجَاهَدُوا فِي سَبِيلِ اللهِ فُرْسَانًا أَجْمَعُونَ» [انظر: ٢٨١٩ - مسلم: ١٦٥٤ - فتح: ١١/ ٥٢٤].\n\n٦٦٤٠ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: أُهْدِيَ إِلَى النَّبِيِّ - ﷺ - سَرَقَةٌ مِنْ حَرِيرٍ، فَجَعَلَ النَّاسُ يَتَدَاوَلُونَهَا بَيْنَهُمْ وَيَعْجَبُونَ مِنْ حُسْنِهَا وَلِينِهَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَتَعْجَبُونَ مِنْهَا؟». قَالُوا: نَعَمْ يَا رَسُولَ اللهِ.","vol":"30","page":229},{"text":"قَالَ: «وَالَّذِى نَفْسِي بِيَدِهِ لَمَنَادِيلُ سَعْدٍ فِي الْجَنَّةِ خَيْرٌ مِنْهَا». لَمْ يَقُلْ شُعْبَةُ وَإِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ: «وَالَّذِى نَفْسِي بِيَدِهِ» [انظر: ٣٢٤٩ - مسلم: ٢٤٦٨ - فتح: ١١/ ٥٢٤].\n\n٦٦٤١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: إِنَّ هِنْدَ بِنْتَ عُتْبَةَ بْنِ رَبِيعَةَ قَالَتْ: يَا رَسُولَ اللهِ، مَا كَانَ مِمَّا عَلَى ظَهْرِ الأَرْضِ أَهْلُ أَخْبَاءٍ -أَوْ خِبَاءٍ- أَحَبَّ إِلَيَّ أَنْ يَذِلُّوا مِنْ أَهْلِ أَخْبَائِكَ -أَوْ خِبَائِكَ، شَكَّ يَحْيَى- ثُمَّ مَا أَصْبَحَ الْيَوْمَ أَهْلُ أَخْبَاءٍ -أَوْ خِبَاءٍ- أَحَبَّ إِلَيَّ مِنْ أَنْ يَعِزُّوا مِنْ أَهْلِ أَخْبَائِكَ -أَوْ خِبَائِكَ-. قَالَ رَسُولُ اللهِ - ﷺ -: «وَأَيْضًا وَالَّذِى نَفْسُ مُحَمَّدٍ بِيَدِهِ؟». قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ مِسِّيكٌ، فَهَلْ عَلَيَّ حَرَجٌ أَنْ أُطْعِمَ مِنَ الَّذِي لَهُ؟ قَالَ: «لَا، إِلاَّ بِالْمَعْرُوفِ». [انظر: ٦٥٢٨ - مسلم: ١٧١٤ - فتح: ١١/ ٥٢٥].\n\n٦٦٤٢ - حَدَّثَنِي أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ، حَدَّثَنَا إِبْرَاهِيمُ عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، سَمِعْتُ عَمْرَو بْنَ مَيْمُونٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ مَسْعُودٍ - ﵁ - قَالَ بَيْنَمَا رَسُولُ اللهِ - ﷺ - مُضِيفٌ ظَهْرَهُ إِلَى قُبَّةٍ مِنْ أَدَمٍ يَمَانٍ إِذْ قَالَ لأَصْحَابِهِ: «أَتَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ؟». قَالُوا: بَلَى. قَالَ: «أَفَلَمْ تَرْضَوْا أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ؟». قَالُوا: بَلَى. قَالَ: «فَوَالَّذِى نَفْسُ مُحَمَّدٍ بِيَدِهِ، إِنِّي لأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ» [انظر: ٦٥٢٨ - مسلم: ٢٢١ - فتح: ١١/ ٥٢٥].\n\n٦٦٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ أَنَّ رَجُلًا سَمِعَ رَجُلًا يَقْرَأُ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾ [الإخلاص: ١]\nيُرَدِّدُهَا، فَلَمَّا أَصْبَحَ جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ -وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا- فَقَالَ رَسُولُ اللهِ - ﷺ - «وَالَّذِى نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآنِ» [انظر: ٥٠١٣ - فتح: ١١/ ٥٢٥].\n\n٦٦٤٤ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «أَتِمُّوا الرُّكُوعَ وَالسُّجُودَ، فَوَالَّذِى نَفْسِي","vol":"30","page":230},{"text":"بِيَدِهِ إِنِّي لأَرَاكُمْ مِنْ بَعْدِ ظَهْرِي إِذَا مَا رَكَعْتُمْ وَإِذَا مَا سَجَدْتُمْ» [انظر: ٤١٩ - مسلم: ٤٢٥ - فتح ١١/ ٥٢٥].\n\n٦٦٤٥ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، أَخْبَرَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ امْرَأَةً مِنَ الأَنْصَارِ أَتَتِ النَّبِيَّ - ﷺ - مَعَهَا أَوْلَادٌ لَهَا، فَقَالَ النَّبِيُّ - ﷺ -: «وَالَّذِى نَفْسِي بِيَدِهِ إِنَّكُمْ لأَحَبُّ النَّاسِ إِلَيَّ». قَالَهَا ثَلَاثَ مِرَارٍ [انظر: ٣٧٨٦ - مسلم: ٢٥٠٩ - فتح: ١١/ ٥٢٥].\nوَقَالَ سَعْدٌ: قَالَ النَّبِيُّ - ﷺ -: \"وَالَّذِي نَفْسِي بيَدِهِ\" [انظر: ٣٢٩٤]. هذا سلف مسندًا في الأيمان (^١).\nوَقَالَ أَبُو بَكْرٍ عِنْدَ رسول الله - ﷺ -: لَاهَا اللهِ إِذًا [انظر ٣١٤٢].\nوهذا سلف في الجهاد (^٢) في باب قوله - ﵇ -: \"من قتل قتيلًا فله سلبه\" وقيل: الصواب: لاها الله ذا؛ بدل إذًا، قال محمد بن عبد الحكم: لاها الله يمين كقوله: بالله، ثم قال: يُقَالُ: والله وَبِاللهِ وَتَاللهِ.، هذِه حروف القسم.\nتم ساق ثمانية عشر حديثًا:\nأحدها: حديث ابن عُمَرَ - ﵄ - قَالَ: كَانَتْ يَمِينُ النَّبِيِّ - ﷺ -: \"لَا، وَمُقَلِّبِ القُلُوبِ\".\nقلت: فالسنة أن يحلف بها، وبما شابهها من أسماء الله تعالى وصفاته.\n_________\n(^١) هذا الحديث لم يرد في الأيمان، وقد سلف في بدء الخلق برقم (٣٢٩٤) باب: صفة إبليس وجنوده، وفي كتاب: فضائل الصحابة برقم (٣٦٨٣): باب: مناقب عمر بن الخطاب، وفي كتاب الأدب برقم (٦٠٨٥) باب: التبسم والضحك انظر \"تحفة الأشراف\" (٣٩١٨).\n(^٢) سلف برقم (٣١٤٢)، كتاب: فرض الخمس، باب: من لم يخمس الأسلاب ومن قتل قتيلًا فله سلبه.","vol":"30","page":231},{"text":"وقد قال - ﵇ -: \"من كان حالفًا فليحلف بالله أو ليصمت\" (^١)، وقام الإجماع على أنه من حلف فقال: والله، أو بالله، أو تالله، أن عليه الكفارة (^٢)؛ لأن الواو والباء والتاء هي حروف القسم عند العرب، والواو والباء يدخلان على كل محلوف، ولا تدخل التاء إلا على الله وحده، وقولهم: لاها الله أصله: لا والله، حذف حرف القسم، وعوض منها (ها) التي للتنبيه، فصار واو القسم خافضًا، مضمرًا مثله مظهرًا، غير أنه لا يجوز أن يظهر مع ما هو عوض منه.\nوقام الإجماع أيضًا على أن من حلف باسم من أسماء الله تعالى، أن عليه الكفارة (^٣)، واختلفوا فيمن حلف بصفاته، كما سيأتي في بابه، واحتج من أوجب الكفارة في الأيمان بالصفات كلها بهذا الحديث: \"لا، ومقلب القلوب\". وصفاته كلها منه، وليس شيء مخلوق.\nالحديث الثاني:\nحديث جَابِرِ بْنِ سَمُرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"إِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَإِذَا هَلَكَ كسْرى فَلَا كسْرى بَعْدَهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَتُنْفَقَنَّ كنُوزُهُمَا فِي سَبِيلِ اللهِ\".\nالحديث الثالث:\nحديث أَبَي هُرَيْرَةَ - ﵁ - مثله سواء.\nوفيه: الحلف بالذي نفسي بيده. ومعنى \"فلا كسرى بعده\". قيل: أراد به: أنه لا يكون ملكه مثل ملك الأول، وقيصر اسم ملك الروم،\n_________\n(^١) سلف برقم (٢٦٧٩) ورواه مسلم (١٦٤٦) كتاب: الأيمان، باب النهي عن الحلف بغير الله تعالى.\n(^٢) انظر: \"الإجماع\" لابن المنذر ص ١٥٦.\n(^٣) السابق ص ١٥٦.","vol":"30","page":232},{"text":"وكذلك هرقل، وكسرى اسم ملك الفرس، كما أن النجاشي اسم ملك الحبشة، وخاقان اسم ملك الترك، وتُبع اسم ملك اليمن، والقيل ملك حمير، وقيل: هو أقل درجة من الملوك. ذكر هذا ابن خالويه والمطرز، وغيرهما. وفي \"الصحاح\": كسرى: لقب ملوك الفرس (^١).\nالحديث الرابع:\nحديث عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: \"يَا أُمَّةَ مُحَمَّدٍ والله لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا ولَبَكَيْتُمْ كثِيرًا\".\nوفيه: الحلف بالله.\nالحديث الخامس:\nحديث أَبي عَقِيلٍ -زُهْرَةُ بْنُ مَعْبَدٍ- أَنَّهُ سَمِعَ جَدَّهُ عَبْدَ اللهِ بْنَ هِشَامٍ - ﵁ - قَالَ: كُنَّا مَعَ رسول الله - ﷺ - وَهْوَ آخِذٌ بِيَدِ عُمَرَ بْنِ الخَطَّابِ فَقَالَ لَهُ عُمَرُ: يَا رَسُولَ اللهِ، لأَنْتَ أَحَبُّ إِلَيَّ مِنْ كُلِّ شَيء إِلَّا مِنْ نَفْسِي. فَقَالَ النَّبِيُّ - ﷺ -: \"لَا وَالَّذِي نَفْسِي بِيَدِهِ حَتَّى أَكُونَ أَحَبَّ إِلَيْكَ مِنْ نَفْسِكَ\". فَقَالَ عمَرُ: فَإِنَّهُ الآنَ والله لأَنْتَ أَحَبُّ إِلَيَّ مِنْ نَفْسِي. فَقَالَ - ﷺ -: \"الآنَ يَا عُمَرُ\".\nفيه الحلف بالله، وبالذي نفسي بيده.\nوعبد الله هذا هو ابن هشام بن زهرة بن عثمان بن عمرو بن كعب بن سعد بن تيم بن مرة، ذهبت به أمه إلى رسول الله - ﷺوهو صغير، فمسح رأسه، ودعا له، شهد فتح مصر، وله بها خطة، روى له البخاري حديثين، وروى له أبو داود، وذكر الذهبي في \"الصحابة\" أن في البخاري في الأضحية عبد الله بن هاشم بن عثمان القرشي التيمي،\n_________\n(^١) \"الصحاح\" ٢/ ٦ - ٨.","vol":"30","page":233},{"text":"ولد سنة أربع، وله رؤية، ثم قال عبد الله بن هشام بن زهرة التيمي، جد زهرة بن معبد، كأنه المذكور في الأضحية، قال: بل هو هو، وزهرة ابن عم الصديق (^١).\nقلت: ولم أره (في البخاري) (^٢) في الأضاحي وليس في الصحابة هاشم أو هشام غير ما ذكرته.\nفصل:\nقال الخطابي: حب الإنسان نفسه طبع، وحب غيره اختيار بتوسط الأسباب، وإنما أراد - ﵇ - بقوله لعمر - ﵁ - حب الاختيار، إذ لا سبيل إلى قلب الطباع وتغييرها عما جبلت عليه.\nتقول: لا تصدق في حبي [حتى] (^٣) تفديَ في طاعتي نفسك، وتؤثر رضاي على هواك، وإن كان فيها هلاك (^٤).\nوقال الداودي: وقوف عمر أول مرة، واستثناؤه نفسه، إنما أشفق حتى لا يبلغ ذلك منه، فيحلف بالله كاذبًا. فلما قال - ﵇ - ما قال تقرر في نفسه أنه أحب إليه من نفسه، فحلف.\nالحديث السادس والسابع:\nحديث أَبِي هُرَيْرَةَ وَزيدِ بْنِ خَالِدٍ - ﵄ - في قصة العسيف.\nوفيه: فَقَالَ رَسُولُ اللهِ - ﷺ -: \"وَالَّذِي نَفْسِي بيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ\". الحديث، وقد سلف في مواضع، ويَأتي أيضًا (^٥).\n_________\n(^١) \"تجريد أسماء الصحابة\" ١/ ٣٣٩ (٣٥٩٧).\n(^٢) من (ص ٢).\n(^٣) ليست في الأصول والسياق يقتضيها، والمثبت من \"أعلام الحديث\" للخطابي.\n(^٤) \"أعلام الحديث\" ٤/ ٢٢٨٢.\n(^٥) سلف برقم (٢٣١٤، ٢٣١٥) وسيأتي برقم (٦٨٢٧، ٦٨٢٨).","vol":"30","page":234},{"text":"وموضع الحاجة منه قوله هنا: \"والذي نفسي بيده\". وقوله: وقال الآخر: أجل يا رسول الله. أي: نعم. قال الأخفش: أجل: جواب مثل نعم، إلا أنه أحسن منه في التصديق، ونعم: أحسن منه في الاستفهام، فإذا قال: أنت سوف تذهب؟ قلت: أجل، وكان أحسن منه في الاستفهام، وإذا قال: تذهب؟ قلت: نعم. وكان أحسن من أجل.\nوقوله: (قال مالك: والعسيف: الأجير). هو كما قال، وقد نص عليه أهل اللغة أيضًا، وفيه فتيا العالم مع وجود من هو أعلم منه.\nقال أبو القاسم العذري: كان يفتي من الصحابة فيما بلغني في زمن رسول الله - ﷺ - الخلفاء الأربعة، وثلاثة من الأنصار، أبي، ومعاذ، وزيد بن ثابت (^١).\nوقوله: (\"وَالَّذِي نَفْسِي بِيَدِهِ لأَقضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ\") فيه رد على الخوارج والمعتزلة في قولهم أن أفعالهم خلق لهم دون الله، وقد يجيبون بأنه لم يرد بذلك إماتة نفسه وقبضها منها.\nقوله: (فَأَخْبَرُوني أَنَّ مَا عَلَى ابني جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ) قال ابن جرير: فيه أنه لم يحد قائل هذا القول لولده؛ لأنه لا يحد والد لولده، ويقتص منه إن قتله على مذهب من يراه، ومذهبنا: لا قصاص فيه، ومذهب مالك: أنه إن تعمد قتله بأن أضجعه فذبحه، ونحو هذا قتل به (^٢).\n_________\n(^١) ورد في هامش الأصل: وقد ذكرها غيره، وأسقط النووي الأول من الخلفاء، وذكرهم ابن الجوزي والقرطبي …\n(^٢) انظر: \"النوادر والزيادات\" ١٤/ ٣٣.","vol":"30","page":235},{"text":"وقال أشهب بقول الشافعي، وهذا الخبر ليس فيه ما ذكره ابن جرير؛ لأن ولده لم ينكر ذلك، ولا قام بحقه في ذلك.\nوفيه: وجوب تغريب البكر؛ لأنه - ﵇ - سكت لما أخبره بمقالة أهل العلم فيه، ولم ينكره، وهذا في غير الموضع، وإلا فقد نص هنا عليه.\nوقال أبو حنيفة: لا تغريب عليه. ومالك يراه على الحر البكر دون المرأة (^١)، خلافًا للأوزاعي والشافعي فإنهما قالا بتغريبهما (^٢). واختلف قول الشافعي في تغريب العبد.\nوقوله: (\"لأقضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ\") قيل: هو قوله تعالى: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ [النور: ٨]، فالعذاب الذي تدرأ الزوجة عن نفسها هو الرجم، وأهل السنة مجمعون على أن الرجم من حكم الله، وقال قوم: إنه ليس في كتاب الله، وإنما هو في السنة، وإن السنة تنسخ القرآن، فزعموا أن معنى: \"لأقضين بينكما بكتاب الله\" أي: بوحي الله، لا بالمتلو. وقيل: يريد بقضاء الله حكمه؛ لقوله: ﴿كِتَابَ اللهِ عَلَيْكُمْ﴾ [النساء: ٢٤]، أي: حكمه فيكم، وقضاؤه عليكم.\nفصل:\nوقوله: (\"أما غنمك وجاريتك فرد عليك\"). قيل فيه: إن الصلح الفاسد ينقض إذا وقع. وبوب البخاري عليه فيما مضى في الصلح: إذا اصطلحوا على صلح جور، فهو مردود.\nوروى مع هذا الخبر: \"مَنْ أحدث في أمرِنا ما ليس فيه فَهُو ردٌّ\" (^٣) وهذا غير صحيح، فإن الصلح ها هنا إنما وقع على ما لا يملك؛ لأن\n_________\n(^١) السابق ١٤/ ٢٣٦.\n(^٢) \"الأم\" ٧/ ١٥٠.\n(^٣) سلف برقم (٢٦٩٧).","vol":"30","page":236},{"text":"زوج المرأة لا شيء له، وإنما وجب عليه الحد، وهو حق لله تعالى خاصة، وإنما فيه أن من أخذ شيئًا على ما لا يملكه وجب عليه رده، ووجب نقض ذلك.\nوقوله: (وأمر أنيسًا الأسلمي … إلى آخره). قيل: فيه إباحة تأخير الحدود عند ضيق الوقت، وأنكره بعضهم، وقال: يروى أيضًا: \"فامض إلى امرأة هذا\". وفي لفظ: \"اغد يا أنيس على امرأة هذا\" (^١). فلعله من باب الرواية بالمعنى.\nوقوله: إلى امرأة الآخر): هو بفتح الخاء، وكذا ضبطه الدمياطي خطًا. وقال ابن التين: هو بقصر الألف، وكسر الخاء، ويقال في المثل: أبعد الله الأخِر، كذا رويناه.\nفصل:\nقوله: (\"فإن اعترفت فارجمها\") فيه: أن مطلق الاعتراف يوجب الحد، ولا يحتاج إلى تكراره، وبه قال مالك (^٢)، والشافعي (^٣)، وقال أحمد: لا يجب إلا باعتراف أربع مرات في مجلس، أو أربع مجالس (^٤).\nوقال أبو حنيفة: لا يجب إلا باعتراف في أربع مجالس، فإن اعترف ألف مرة في مجلس واحد، فهو اعتراف واحد (^٥)، واستدل به أهل الظاهر على أن المقر بالحد إذا رجع لا يقبل، ولا دليل فيه؛ لأنه لم يذكر رجوعها.\n_________\n(^١) سيأتي برقم (٦٨٢٨) كتاب: الحدود، باب: الاعتراف بالزنا.\n(^٢) انظر: \"النوادر والزيادات\" ١٤/ ٢٥٠.\n(^٣) \"الأم\" ٦/ ١٤٤.\n(^٤) انظر: \"المغني\" ١٢/ ٣٥٥.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٨٣.","vol":"30","page":237},{"text":"واختلف إذا رجع إلى غير شبهة، فقال ابن القاسم وجماعة: يسقط. وقال ابن الماجشون، وأشهب: لا (^١).\nثالثها: إن مضى أكثر الحد فلا يسقط.\nرابعها: ذكره أبو حامد، عن مالك أنه إن رجع قبل وقوع شيء منه عليه قبل، ومذهبنا، ومذهب أبي حنيفة السقوط، وفيه أنه لا يشترط حضور الإمام الرجم، واشترطه بعضهم، واستدل به القاضي عبد الوهاب على أن المرأة لا يحفر لها؛ لأنه لم يذكر فيه (^٢)، وهو قول مالك، وأبي حنيفة. وقال الشافعي: يحفر لها. واستحسنه أصبغ، وفي مسلم في قصة المرأة الغامدية: ثم أمر بها فحفر لها إلى صدرها، وأمر الناس فرجموها (^٣).\nوفيه: أن الحاكم إذا اعترفت عنده رجمها. وعبارة ابن التين أن فيه أن الحاكم يقضي بعلمه، وإن لم يحضره أحد، إذ لم يقل: خذ معك من يسمع اعترافها، وما عبرنا به أولى.\nوفي رواية: فاعترفت، فأمر بها رسول الله - ﷺ -، فرجمت (^٤).\nوفيه: المبادرة بالحد، خلافًا لما ادعاه بعضهم كما سلف. وقد استدل به القاضي عبد الوهاب على ما ذكرناه، وأنه إذا وجب لا يؤخر، لبرد ولا لحر خلافًا لبعض الشافعية.\nوفيه دلالة على الرد على من أنكر الرجم، وهم الخوارج، ولا يلتفت إليهم.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٤/ ٢٤٨ - ٢٤٩.\n(^٢) \"المعونة\" ٢/ ٣٢٥.\n(^٣) مسلم (١٦٩٥/ ٢٣).\n(^٤) سلف برقم (٢٧٢٤)، (٢٤٢٥)، ورواه مسلم برقم (١٦٩٧)، (١٦٩٨).","vol":"30","page":238},{"text":"واستدل به أيضًا على سقوط الجلد مع الرجم، وفساد قول أهل الظاهر، ومسروق في إيجابه الجمع بينهما في حق المحصن.\nالحديث الثامن:\nحديث عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَرَأَيْتُمْ إِنْ كَانَ أَسْلَمُ وَغِفَارُ وَمُزَيْنَةُ وَجُهَيْنَةُ خَيْرًا مِنْ تَمِيمِ وَعَامِرِ بْنِ صَعْصَعَةَ وَغَطَفَانَ وَأَسَدٍ، خَابُوا وَخَسِرُوا؟ \". قَالُوا: نَعمْ. فَقَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّهُمْ خير مِنْهُمْ\".\nفيه أيضًا: ما ترجم له وهو: \"والذي نفس محمد بيده\".\nالحديث التاسع: حديث أَبِي حُمَيْدٍ السَّاعِدِيِّ - ﵁ - في قصة ابن اللتبية وهو المراد بالعامل فيه.\nوموضع الحاجة منه قوله: \"والذي نفس محمد بيده لا يغل أحدكم منها شيئًا إلا جاء يوم القيامة يحمله على عنقه\" .. الحديث.\nوفيه من الفوائد:\nأن هدية العامل مردودة إلى بيت المال، وما أحسن قول \"الحاوي الصغير\" في القاضي: وهديته سحت، ولا تملك.\nواستدل به ابن التين المالكي على أن هدية الغريم لصاحب الدين تجري مجرى الربا، إلا أن (يقضي) (^١) دينه، وكذلك سكنى المرتهن الدار المرهونة في يده، إلا أن يسكنها بكراء مثلها. قال: وفيه إبطال كل ذريعة ووليجة يتوصل بها إلى نفع، لو انفرد بنفسه ولم يضمن لغيره، لم تطب نفس صاحبه به.\n_________\n(^١) في (ص ٢): (يقبض).","vol":"30","page":239},{"text":"فصل:\nوالرغاء بضم الراء والمد: صوت البعير، والجوار بالجيم، والخاء.\nقال ابن التين: ورويناه بالجيم والهمز، واللفظان يقالان في البقرة إذا صاحت. قال تعالى: ﴿عِجْلًا جَسَدًا لَهُ خُوَارٌ﴾ [الأعراف: ١٤٨]، وقرئ بالجيم، حكي عن (الأعمش) (^١)، ومنه قوله تعالى: ﴿إِذَا هُمْ يَجْأَرُونَ﴾ [المؤمنون: ٦٤] أي: يرفعون أصواتهم بالدعاء. قال القزاز: وأصله في البقر، ثم استعير للناس.\nوقوله في الشاة: \"تيعر\" هو بمثناة فوق، ثم تحت، ثم عين مهملة، ثم راء، أي: تصيح. قال ابن التين: قرأناه بفتح العين. قال الجوهري: يَعرت العير تيعر بالكسر يعار بالضم: صاحت (^٢). وقال ابن فارس (^٣) والخطابي: اليعار: صوت الشاة (^٤). وعُفرة الإبط: بياضها (^٥). قال الجوهري: الأعفر: الأبيض، وليس بالشديد البياض، وشاة عفراء يعلو بياضها حمرة (^٦)، والأعفر: الرمل الأبيض، وفي آخره قال أبو حميد: وقد سمع ذلك معي زيد بن ثابت من رسول الله - ﷺ -، فسلوه، وهو الحديث العاشر.\nوالحادي عشر:\nحديث البَرَاءِ بْنِ عَازِبٍ - ﵄ - \"لمناديل سعد .. \" الحديث،\n_________\n(^١) في (ص ٢): الأخفش.\n(^٢) \"الصحاح\" ٢/ ٨٥٩.\n(^٣) \"مجمل اللغة\" ٢/ ٩٤٢.\n(^٤) \"أعلام الحديث\" ٤/ ٢٢٨٠.\n(^٥) ورد في هامش الأصل: الإبط يذكر ويؤنث.\n(^٦) \"الصحاح\" ٢/ ٧٥٢.","vol":"30","page":240},{"text":"سلف غير مرة (^١)، وموضع الشاهد قوله: \"والذي نفسي بيده لمناديل سعد في الجنة خير من هذا\" وسعد هو ابن معاذ، والمنديل بكسر الميم، هو ما يمسح به ما يتعلق باليد من الطعام، تقول منه: تمندلت بالمنديل، وتندلت، وأنكر الكسائي تمندلت.\nوقوله: \"خير من هذا\" يحتمل وجهين: أنه يريد في الصفة، وأنها لا تفنى بخلاف هذِه. وفي الحديث التنبيه على فضل سعد، وعلى منزلته. ومحله بعد الثالث عشر، (لكن وقع كذلك) (^٢).\nالحديث الثاني عشر:\nحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ أَبُو القَاسِم - ﷺ -: \"وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَبَكَيْتُمْ كثيرًا وَلَضَحِكتُمْ قَلِيلًا\".\nسلف في أوائل الباب من حديث عائشة - ﵂ - (^٣).\nالحديث الثالث عشر:\nحديث أَبِي ذَرٍّ - ﵁ - قَالَ: انْتَهَيْتُ إِلَيْهِ فِي ظِلِّ الكَعْبَةِ وَهُوَ يَقُولُ: \"هُمُ الأَخْسَرُونَ وَرَبِّ الكَعْبَةِ، هُمُ الأَخْسَرُونَ وَرَبِّ الكَعْبَةِ\".\nالحديث الرابع عشر:\nحديث أَبِي هُرَيْرَةَ - ﵁ - في قصة سليمان - ﷺ -: \"لأَطُوفَنَّ اللَّيْلَةَ عَلَى تِسْعِينَ امْرَأةً). وفي آخره: \"وَايْمُ الذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ قَالَ: إِنْ شَاءَ اللهُ. لَجَاهَدُوا\". وقد سلف (^٤).\n_________\n(^١) سلف برقم (٢٦١٥)، (٣٢٤٨).\n(^٢) من (ص ٢).\n(^٣) سلف برقم (٦٦٣١).\n(^٤) سلف برقم (٢٨١٩).","vol":"30","page":241},{"text":"الحديث الخامس عشر:\nحديث عَائِشَةَ أنَّ هِنْدَ بِنْتَ عُتْبَةَ بْنِ رَبِيعَةَ قَالَتْ: يَا رَسُولَ اللهِ، مَا كَانَ مِمَّا عَلَى ظَهْرِ الأَرْضِ أَهْلُ أَخْبَاءٍ. أَوْ خِبَاءٍ .. الحديث.\nوفيه أيضًا: \"والذي نفس محمد بيده\" إلى آخره.\nذكره ابن بطال بلفظ: خباء، وأخباء. ثم قال: والمعروف في جمع خباء: أخبية، وكذلك تُجمع فِعَال، وفعيل في القليل على أفعلة كمثال وأمثلة، وسقاء وأسقية، ورغيف وأرغفة، وقد يجمع فعيل على أفعال، كيتيم وأيتام، وشريف وأشراف، ويمين وأيمان، وهذا قياس خباء وأخباء، فإن قلت: بم يتعلق القسم في قوله - ﵇ - في هذا الحديث \"وأيضا والذي نفسي بيده\". قيل: قد فسر معمر المعنى في روايته عن الزهري: لتزدادن -أي: محبة- فيما ذكرت، إذا قوي إسلامك، وتحكم الإيمان في قلبك، كما قال - ﵇ -: \"والله لا يؤمن أحدكم حتى أكون أحب إليه من أهله (وولده) (^١) والناس أجمعين\" (^٢) يريد: لا يبلغ حقيقة الإيمان وأعلى درجاته (^٣).\nوقوله فيه: (مسيك) هو بكسر الميم، وتشديد السين المكسورة كذا نحفظه، وقال ابن التين: حفظناه بفتح الميم وتخفيف السين.\nقال: وكذلك هو في ضبط \"الصحاح\" وهو البخيل (^٤)، وإنما سمي بذلك؛ لأنه يمسك ما في يديه لا يخرجه لأحد.\n_________\n(^١) في (ص ٢): \"وماله\".\n(^٢) سلف برقم (١٥)، ورواه مسلم برقم (٤٤).\n(^٣) \"شرح ابن بطال\" ٦/ ٩٥ - ٩٦.\n(^٤) \"الصحاح\" ٤/ ١٦٠٨.","vol":"30","page":242},{"text":"وقوله فيه: (من أدم). هو بفتح الهمزة والدال جمع: أديم، مثل: أفيق، وأفق، وهو جمع عزيز قليل، والأديم: الجلد.\nالحديث السادس عشر:\nحديث شُرَيْحِ بْنِ مَسْلَمَةَ، ثَنَا إِبْرَاهِيمُ عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، قال: سَمِعْتُ عَمْرَو بْنَ مَيْمُونٍ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ مَسْعُودٍ قَالَ: بَيْنَمَا رَسُولُ اللهِ - ﷺ - مُضِيفٌ ظَهْرَهُ إِلَى قُبَّةٍ مِنْ أَدَم إِذْ قَالَ لأصْحَابِهِ: \"أَتَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الجَنَّةِ؟ \". قَالوا: بَلَى. قَالَ: \" (أفلا ترضون) (^١) أَن تَكُونوا ثُلُثَ أَهْلِ الجَنَّةِ؟ \". قَالُوا: بَلَى. قَالَ: \"فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنِّي لأَوْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الجَنَّةِ\".\nفيه: ما ترجم له وهو القسم المذكور.\nوإبراهيم هذا هو ابن يوسف بن إسحاق بن أبي إسحاق عمرو بن عبد الله السبيعي (^٢).\nوقد سلف شرحه\nالحديث السابع عشر:\nحديث أَبِي سَعِيدٍ أَنَّ رَجُلًا سَمِعَ رَجُلًا يَقْرَأُ: ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ [الإخلاص: ١] يُرَدِّدُهَا، فَلَمَّا أَصْبَحَ جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - فَذَكَرَ ذَلِكَ لَهُ -وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا- فَقَالَ رَسُولُ اللهِ - ﷺ -: \"وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعدِلُ ثُلُثَ القُرْآنِ\".\nوهو ظاهر فيما ترجم له من القسم المذكور.\n_________\n(^١) في الأصل: \"أترضوا\". وفي (ص ٢): \"أفلم ترضون\" وهما خطأ وفي اليونينية \"أفلم ترضوا\" والمثبت من هامشها، وهو رواية أبي ذر.\n(^٢) انظر: \"تهذيب الكمال\" ٢/ ٢٤٩ (٢٦٩).","vol":"30","page":243},{"text":"ومعنى \"يتقالها\": يستقلها، وزنه من الفعل: يتفاعلها، من قل الشيء، يقل قلة.\nوقوله: (\"إنها لتعدل ثلث القرآن\") يريد: في الأجر لا أنها تفضل شيئًا منه لذاتها. وقال بعض الأصوليين: إنه يتفاضل، ويكون بعضه أبلغ من بعض، ويوجد في بعضه من البلاغة، والبراعة وحسن النظم وجودة الترتيب ما لا يوجد في بعض، وثواب تلاوة بعضه أفضل من بعض، حسب ما ورد الشرع في ذلك، ولا وجه من وجوه التفاضل إلا وهو في القرآن، الذي هو التلاوة والقراءة، وإنما يسمع بعض الناس من إطلاقنا أن القرآن لا يتفاضل، ونعني بذلك: القرآن الذي ليس بمخلوق، وهو الكلام الموجود (بكتاب) (^١) الله، الذي هو شيء واحد، لا ينقسم ولا يتجزأ، فيظن سامع أنا نقول ذلك في التلاوة والقراءة التي هي أصوات متقطعة، وحروف (منطوقة) (^٢)، وهي مخلوقة مثل سائر المخلوقات، ولها أبعاض تتماثل وتتفاضل، فهذا موضع يحتاج إلى تأمل ما قلناه، والتفرقة بين التلاوة والمتلو، والقراءة والمقروء. وقيل: إنما فضلت هذِه السورة -أعني: سورة الإخلاص- لاشتمالها على التوحيد لا غير. وقيل: إنما كانت ثلثًا؛ لأن القرآن يشتمل على إخلاص، واستقامة، وقصص، وهذِه مشتملة على الإخلاص، وهذِه ثلث هذِه المسميات فكان لقارئها ثلث أجر قراءة القرآن كله. وقيل: يشتمل القرآن على: قصص، وأحكام، وأوصاف لله، وهي تشتمل على الصفات، وهي الثلث.\n_________\n(^١) في (ص ٢): بذات، ولعله أوجه.\n(^٢) في (ص ٢): منطوية.","vol":"30","page":244},{"text":"وقيل: معنى ثلث القرآن: لشخص بعينه. وقيل: إن الله يتفضل بتضعيف الثواب لقارئها إلى مقدار ما يستحقه قارئ ثلث القرآن من غير تضعيف أجره.\nالحديث الثامن عشر: حديث أَنَسٍ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"أَتِمُّوا الرُّكُوعَ وَالسُّجُودَ، فَوَالَّذِي نَفْسِي بِيَدِهِ إِنِّي لأَرَاكمْ مِنْ بَعْدِ ظَهْرِي إِذَا مَا رَكعْتُمْ وَإِذَا مَا سَجَدْتُمْ\". وقد سلف في الصلاة (^١).\nالحديث التاسع عشر: حديث أَنَسٍ - ﵁ - أيضًا أَنَّ امْرَأَةً مِنَ الأَنْصَارِ أَتَتِ رسول الله - ﷺ - مَعَهَا أَوْلَادهَا، فَقَالَ - ﷺ -: \"وَالَّذِي نَفْسِي بِيَدِهِ إِنَّكُمْ لأَحَبُّ النَّاسِ إِلَي\". قَالَهَا ثَلَاثَ مِراتٍ. وقد سلف في فضل الأنصار (^٢).\nفصل:\nورد في الباب أحاديث أخر وآثار، روى ابن أبي شيبة من حديث عاصم بن شميخ، عن أبي سعيد الخدري: كان النبي - ﷺ - إذا اجتهد في اليمين قال: \"لا والذي نفس أبي القاسم بيده\" (^٣).\nوحدثنا حماد بن خالد، عن محمد بن هلال، عن أبيه، عن أبي هريرة - ﵁ -: كانت يمين النبي - ﷺ -: \"لا، وأستغفر الله\". وقال ابن مسعود: والذي لا إله غيره. هذا حين يفطر الصائم، يعني: عند الوجوب.\n_________\n(^١) سلف برقم (٧٤٢)، كتاب: الأذان، باب: الخشوع في الصلاة.\n(^٢) سلف برقم (٣٧٨٦).\n(^٣) \"مصنف ابن أبي شيبة\" ٣/ ٣٠٠ (١٢٤٧٥)، ورواه أبو داود (٣٢٦٤)، وأحمد ٣/ ٣٣.\nوفيه: عاصم بن شميخ وهو ضعيف، ووثقه ابن حبان والعجلي، \"ثقات ابن حبان\" ٢/ ٢٣٩، \"معرفة الثقات\" ٢/ ٨.","vol":"30","page":245},{"text":"وقال علي: والذي فلق الحبة وبرأ النسمة. وقال أبو هريرة - ﵁ -: لا ورب هذِه الكعبة.\nوقالت عائشة: لا والذي آمن به المؤمنون وكفر به الكافرون (^١).\nوروى ابن أبي عاصم، عن رفاعة: كانت يمين رسول الله - ﷺ -: أشهد عند الله (^٢). وعن إياس بن عبد الله بن أبي ذئاب أن النبي - ﷺ - قال: \"وايم الله\" (^٣).\nوسلف حديث أنس في فضل الأنصار: \"أنتم من أحب الناس إليَّ\" (^٤). وروى التاريخي عن علي - ﵁ - أنه إذا أقسم قال: لا والذي جعل عيشنا خير عيش، لا والذي جعل أحمس خير بجيلة، لا والذي جعل عبد القيس خير ربيعة، لا والذي جعل همذان خير اليمن.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ٣٠٠ - ٣٠١.\n(^٢) \"الآحاد والمثاني\" ٥/ ٢٤ (٢٥٦٠) وقد رواه ابن ماجه (٢٠٩١) وصححه الألباني في \"صحيح ابن ماجه\" (١٧٠٠).\n(^٣) الذي في \"الآحاد والمثاني\" ٥/ ١٨٤ - ١٨٥: \"والله\". وفي بعض المصادر: \"وايم الله\". فرواه أبو داود (٢١٤٦)، وابن ماجه (١٩٨٥)، وصححه الألباني في \"صحيح ابن ماجه\" (١٦١٥).\n(^٤) سلف برقم (٣٧٨٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ - للأنصار: \"أنتم أحب الناس إلي\".","vol":"30","page":246},{"text":"<span data-type='title' id=toc-3953>٤ - باب لَا تَحْلِفُوا بِآبَائِكُمْ</span>\n٦٦٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - أَدْرَكَ عُمَرَ بْنَ الْخَطَّابِ وَهْوَ يَسِيرُ فِي رَكْبٍ يَحْلِفُ بِأَبِيهِ فَقَالَ: «أَلَا إِنَّ اللهَ يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ، مَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاللهِ، أَوْ لِيَصْمُتْ». [انظر: ٢٦٧٩ - مسلم: ١٦٤٦ - فتح ١١/ ٥٣٠]\n\n٦٦٤٧ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ قَالَ: قَالَ سَالِمٌ: قَالَ ابْنُ عُمَرَ: سَمِعْتُ عُمَرَ يَقُولُ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «إِنَّ اللهَ يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ». قَالَ عُمَرُ: فَوَاللهِ مَا حَلَفْتُ بِهَا مُنْذُ سَمِعْتُ النَّبِيَّ - ﷺ ذَاكِرًا وَلَا آثِرًا. قَالَ مُجَاهِدٌ: أَوْ أَثَرَةٍ مِنْ عِلْمٍ: يَأْثُرُ عِلْمًا. تَابَعَهُ عُقَيْلٌ وَالزُّبَيْدِيُّ وَإِسْحَاقُ الْكَلْبِيُّ، عَنِ الزُّهْرِيِّ. وَقَالَ ابْنُ عُيَيْنَةَ وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ: سَمِعَ النَّبِيُّ - ﷺ - عُمَرَ. [انظر: ٢٦٧٩ - مسلم: ١٦٤٦ - فتح ١١/ ٥٣٠].\n\n٦٦٤٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهُ - ﷺ -: «لَا تَحْلِفُوا بِآبَائِكُمْ» [انظر: ٢٦٧٩ - مسلم: ١٦٤٦ - فتح ١١/ ٥٣٠].\n\n٦٦٤٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ وَالْقَاسِمِ التَّمِيمِيِّ، عَنْ زَهْدَمٍ قَالَ: كَانَ بَيْنَ هَذَا الْحَيِّ مِنْ جَرْمٍ وَبَيْنَ الأَشْعَرِيِّينَ وُدٌّ وَإِخَاءٌ، فَكُنَّا عِنْدَ أَبِي مُوسَى الأَشْعَرِيِّ، فَقُرِّبَ إِلَيْهِ طَعَامٌ فِيهِ لَحْمُ دَجَاجٍ، وَعِنْدَهُ رَجُلٌ مِنْ بَنِي تَيْمِ اللهِ أَحْمَرُ كَأَنَّهُ مِنَ المَوَالِي، فَدَعَاهُ إِلَى الطَّعَامِ، فَقَالَ: إِنِّي رَأَيْتُهُ يَأْكُلُ شَيْئًا فَقَذِرْتُهُ، فَحَلَفْتُ أَنْ لَا آكُلَهُ. فَقَالَ: قُمْ فَلأُحَدِّثَنَّكَ عَنْ ذَاكَ: إِنِّي أَتَيْتُ رَسُولَ اللهِ - ﷺ - فِي نَفَرٍ مِنَ الأَشْعَرِيِّينَ نَسْتَحْمِلُهُ فَقَالَ: «وَاللهِ لَا أَحْمِلُكُمْ، وَمَا عِنْدِي مَا أَحْمِلُكُمْ». فَأُتِيَ رَسُولُ اللهِ - ﷺ - بِنَهْبِ إِبِلٍ، فَسَأَلَ عَنَّا. فَقَالَ: «أَيْنَ النَّفَرُ الأَشْعَرِيُّونَ؟». فَأَمَرَ لَنَا بِخَمْسِ ذَوْدٍ غُرِّ الذُّرى، فَلَمَّا انْطَلَقْنَا قُلْنَا مَا صَنَعْنَا حَلَفَ رَسُولُ اللهِ - ﷺ - لَا يَحْمِلُنَا وَمَا عِنْدَهُ مَا يَحْمِلُنَا ثُمَّ حَمَلَنَا، تَغَفَّلْنَا رَسُولَ اللهِ - ﷺ - يَمِينَهُ، وَاللهِ لَا نُفْلِحُ أَبَدًا، فَرَجَعْنَا","vol":"30","page":247},{"text":"إِلَيْهِ فَقُلْنَا لَهُ إِنَّا أَتَيْنَاكَ لِتَحْمِلَنَا فَحَلَفْتَ أَنْ لَا تَحْمِلَنَا، وَمَا عِنْدَكَ مَا تَحْمِلُنَا. فَقَالَ: «إِنِّي لَسْتُ أَنَا حَمَلْتُكُمْ، وَلَكِنَّ اللهَ حَمَلَكُمْ، وَاللهِ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا، إِلاَّ أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا» [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ١١/ ٥٣٠]\nذكر فيه أحاديث:\nأحدها: حديث مَالِكٍ، عَنْ نَافِعٍ، عَنْ ابن عُمَرَ - ﵄ - أَنَّه - ﷺ - أَدْرَكَ عُمَرَ وَهْوَ يَسِيرُ فِي رَكْبِ يَحْلِفُ بِأَبِيهِ، فَقَالَ: \"أَلَا إِنَّ اللهَ يَنْهَاكمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ، مَنْ كَانَ حَالِفًا فَلْيَحْلِفْ باللهِ أَوْ لِيَصْمُتْ\".\nوحديث يُونُسَ، عَنِ الزهري قَالَ: قَالَ سَالِمٌ: قَالَ ابن عُمَرَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: \"إِنَّ اللهَ يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ\". قَالَ عُمَرُ: فَوَاللهِ مَا حَلَفْتُ بِهَا مُنْذُ سَمِعْتُ النَّبِيَّ - ﷺ - ذَاكِرًا وَلَا آثِرًا. قَالَ مُجَاهِدٌ: أَثَارَةٍ مِنْ عِلْمٍ: يَأْثُرُ عِلْمًا. تَابَعَهُ عُقَيْلٌ وَالزُّبَيْدِيُّ وَإِسحَاقُ الكَلْبِيُّ، عَنِ الزُّهْرِيِّ. وَقَالَ ابن عُيَيْنَةَ وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابن عُمَرَ: سَمِعَ النَّبِيُّ - ﷺ - عُمَرَ.\nالشرح:\nإسحاق هذا هو ابن يحيى الكلبي الحمصي (^١)، استشهد به في غير موضع.\nومتابعة عقيل رواها مسلم عن عبد الملك بن شعيب بن الليث، حدثثي أبي، عن جدي، عنه (^٢). ومتابعة الزبيدي رواها النسائي، عن عمرو بن عثمان، عن محمد بن حرب، عنه (^٣).\n_________\n(^١) انظر \"تهذيب الكمال\" ٢/ ٤٩٢.\n(^٢) مسلم (١٦٤٦/ ٢) كتاب: الأيمان، باب النهي عن الحلف بغير الله تعالى.\n(^٣) \"سنن النسائي\" ٧/ ٥ (٣٧٦٨).","vol":"30","page":248},{"text":"ومتابعة معمر رواها أبو داود، عن أحمد بن حنبل، عن عبد الرزاق، عنه (^١). ومتابعة سفيان، رواها ابن ماجه (^٢)، عن محمد بن أبي عمر العدني، عنه (^٣). والترمذي، عن قتيبة، عنه، وقال: حسن صحيح (^٤).\nولما ذكر يعقوب بن شيبة هذا الحديث في \"مسنده\"، قال: حديث مدني، حسن الإسناد، رواه العمري الكبير، عن نافع، عن ابن عمر، عن عمر، بلفظ: \"إن الله نهاكم أن تحلفوا بآبائكم، ليحلف حالف بالله أو ليصمت\".\nورواه الزهري، عن سالم، عن أبيه، عن عمر - ﵁ -، كما رواه العمري، ورواه يحيى بن إسحاق، عن سالم، عن أبيه. ولم يقل: عن عمر، ورواه عبيد الله بن عمر، وأيوب السختياني، ومالك (^٥)، والليث، وعبد الله بن دينار، فكلهم جعله عن ابن عمر - ﵄ - أن رسول الله - ﷺ - أدرك عمر وهو يحلف بأبيه، غير أيوب فإنه جعله عن نافع، أن عمر، ولم يذكر ابن عمر في حديثه. وقد رُوي أيضًا هذا الحديث عن ابن عباس، عن عمر أنه - ﵇ - بلفظ: بينا أنا في ركب، أسير في غزاة مع رسول الله - ﷺ -، فقلت: لا وأبي، فهتف بي رجل من خلفي: \"لا تحلفوا بآبائكم\" فالتفت، فإذا هو رسول الله - ﷺ - (^٦).\n_________\n(^١) \"سنن أبي داود\" (٣٢٥٠).\n(^٢) ورد بهامش الأصل: حاشية: لم يروها ابن ماجه، وإنما رواها مسلم والترمذي والنسائي، فاعلمه. وقوله في متابعة معمر: رواها أبو داود إلى آخره ففيه نظر، ولم يخرجها أحد من أصحاب الكتب الستة إلى ما في البخاري من تعليقها، والله أعلم.\nقلت: بل أخرجه من ذكره المصنف -﵀-.\n(^٣) \"سنن ابن ماجه\" (٢٠٩٤).\n(^٤) \"جامع الترمذي\" (١٥٣٣).\n(^٥) \"الموطأ\" ص ٢٩٧ (١٤).\n(^٦) رواه أحمد في \"مسنده\" ١/ ٤٢ من طريق سماك عن عكرمة عنه.","vol":"30","page":249},{"text":"ولابن أبي شيبة من طريق عكرمة، عن عمر: فالتفت فإذا هو رسول\nالله - ﷺ -، فقال: \"لو أن أحدكم حلف بالمسيح، والمسيح خير من آبائكم\nلهلك\" (^١).\nوفي رواية سعيد بن عبيدة: \"إنها شرك\".\nولابن المنذر: \"ولا بأمهاتكم، ولا (بالأوثان) (^٢)، ولا تحلفو ابالله\nإلا وأنتم صادقون\" (^٣).\nولابن أبي عاصم في كتاب \"الأيمان والنذور\" من حديث ابن عمر\n﵄: \"من حلف بغير الله فقد أشرك أو كفر\"، ومن حديث\nأبي هريرة - ﵁ - يرفعه: \"لا تحلفوا بآبائكم، ولا بأمهاتكم، ولا بالأنداد،\nولا تحلفوا إلا بالله وأنتم صادقون\".\nومن حديث بريدة يرفعه: \"ليس منا من حلف بالأمانة\".\nوفي كتابه أنه - ﵇ - قال: \"من حلف فليحلف برب الكعبة\" (^٤).\n\nفصل:\nفيه: أنه لا ينبغي اليمين إلا بالله تعالى، وأن حكم المخلوقات كلها\nفي حكم الحلف بالآباء، وأما ما في القرآن من الإقسام بالمخلوقات نحو\n﴿وَالطُّورِ (١)﴾ ﴿وَالسَّمَاءِ وَالطَّارِقِ﴾ ﴿وَالتِّينِ وَالزَّيْتُونِ﴾ فلله تعالى أن\nيقسم بما شاء من خلقه، والتقدير: ورب الطور، ورب النجم، ثم بين\nمراد الله من عباده، أنه لا يجوز الحلف (بغيره. وقد ذكره ابن أبي شيبة،\nعن ميمون بن مهران أيضًا.\n_________\n(^١) \"المصنف \" ٣/ ٨٠ (١٢٢٧٦).\n(^٢) كذا بالأصل، وفي \"الإشراف \" بالأنداد.\n(^٣) \" الإشراف \" ٢/ ٢٤٥.\n(^٤) \"الآحاد والمثاني \" ٦/ ١٨٠.","vol":"30","page":250},{"text":"قال ابن عبد البر: لا ينبغي لأحد أن يحلف) (^١) بغير الله تعالى،\nلا بهذِه الأقسام، ولا بغيرها؛ لإجماع العلماء أن من وجبت عليه\nيمين على آخر في حق، فسأله أن لا يحلف له إلا بالله، ولو حلف له\nبالنجم، والسماء، وقال: نويت رب ذلك، لم يكن عندهم يمينًا.\nوعن مالك أنه بلغه أن ابن عباس كان يقول: لأن أحلف بالله فآثم\nأحب إلي من أن أضاهي. والمضاهاة: (أن يحلف بغير الله) (^٢)، تعظيمًا\nللمحلوف به (^٣). إذ يوري السامع أنه حلف بالله.\nوقيل: معنى المضاهاة: أن يكفر في يمينه.\nوروي عن ابن عمر، وابن مسعود - ﵁ -، قال: لأن أحلف بالله كاذبًا\nأحب إليّ من أن أحلف بغيره صادقًا (^٤).\nوروى ابن جريج، عن ابن أبي مليكة أنه سمع ابن الزبير يقول:\nسمعني عمر أحلف بالكعبة فنهاني وقال: لو تقدمت إليك لعاقبتك.\nوقال قتادة: يكره الحلف بالمصحف، وبالعتق، والطلاق (^٥).\nقال أبو عمر: والحلف بالطلاق والعتق ليس بيمين عند أهل\nالتحصيل والنظر، وإنما هو طلاق بصفة، وعتق بصفة، وكلام\nخرج على الاتساع والمجازة والتقريب، ولا يمين في الحقيقة\nإلا بالله (^٦).\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) \"الاستذكار\" ١٥/ ٩٥، ٩٦ وذكر أن قول مالك من غير رواية يحيى.\n(^٤) \"مصنف عبد الرزاق \" ٨/ ٤٦٩ (١٥٩٢٩).\n(^٥) ذكره ابن عبد البر في \"الاستذكار\" ١٥/ ٩٦.\n(^٦) \"التمهيد\" ١٤/ ٣٦٨.","vol":"30","page":251},{"text":"ونقل محمد بن نصر المروزي في كتابه \"اختلاف العلماء\" إجماع\nالأمة على أن الطلاق لا كفارة فيه (^١).\nوأجاز ابن عمر، والحسن، وإبراهيم التيمي الحلف بايم الله، وكره\nإبراهيم: لعَمْرُكَ. وقال: هي لغو، وكانت يمين عثمان بن أبي العاصي:\nلعمري، كما ذكره ابن أبي شيبة. وكان أبو السوار العدوي يقول: إذا\nسمعتموني أقول: لا ها الله إذا، ولعمري، فذكروني (^٢).\nوقال الحسن: إذا قال الرجل: لعمري لا أفعل كذا وكذا، وحنث\nفعليه الكفارة.\nونقل ابن المنذر، عن مالك، والشافعي، والأوزاعي، وأبي عبيد\nأنها ليست بيمين (^٣). قال الشافعي، وأبو عبيد: إلا إذا أرادها. وعن\nالأوزاعي، وأبي ثور في: لعمر الله يمين، وفيها الكفارة. وقال أهل\nالظاهر: من حلف بغير الله وهو عالم بالنهي عصى، ولا كفارة\nعندهم في غير اليمين بالله تعالى.\nوالجمهور سلفًا وخلفًا على إيجابها في وجوه كثيرة من الأيمان،\nوهم مع ذلك يستحبون اليمين بالله، ويكرهون اليمين بغيره، هذا عمر\nوابنه يوجبان كفارة اليمين فيمن حلف بغير الله، وهما رويا قوله: \"من\nكان حالفًا فليحلف بالله\" (فدل) (^٤): أنه على الاختيار، لا على الإلزام\nوا لإيجاب.\n_________\n(^١) \"اختلاف الفقهاء\" ص ٤٩١ (٢٧٧).\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٨٢.\n(^٣) \"الإشراف\" ٢/ ٢٣٦.\n(^٤) في الأصول: فقال. والمثبت من \"الاستذكار\".","vol":"30","page":252},{"text":"وروى يزيد بن زريع، عن حبيب المعلم، عن عمرو بن شعيب، عن\nسعيد بن المسيب أن أخوين من الأنصار كان بينهما ميراث، فسأل\nأحدهما صاحبه القسمة، فقال: إن عدت تسألني القسمة لم أكلمك\nأبدًا، ومالي في رتاج الكعبة. فقال عمر بن الخطاب: إن الكعبة لغنية\nعن مالك، كفر عن يمينك، وكلم أخاك. وهو قول ابنه، وابن\nعباس، وزيد بن ثابت، وسعيد بن المسيب، وعائشة، وحفصة - ﵁ -،\nوجماعة من علماء التابعين بالمدينة، والكوفة (^١).\n\nفصل:\nواختلفوا فيما على من حلف بالقرآن وحنث. قال ابن المنذر: فكان\nابن مسعود يقول: عليه بكل آية يمين (^٢).\nوروى ابن أبي عاصم. بإسناد فيه ابن عباس، أن ثابت بن الضحاك\nقال: قال رسول الله - ﷺ -: \"من حلف بسورة من كتاب الله فعليه بكل آية\nيمين\". وروى ابن أبي شيبة من حديث ليث، عن مجاهد قال رسول الله\n_صلى الله عليه وسلم_. فذكره، وقال: \"فعليه بكل آية منها يمين (صبر) (^٣)، فمن شاء بَرَّ،\nومن شاء فجر\". قال ليث: وقال مجاهد: من حلف بسورة من القرآن،\nفعليه بكل آية منها يمين (^٤).\nقال ابن حزم: ورواه حجاج بن منهال، عن (أبي) (^٥) الأشهب، عن\nالحسن، عن رسول الله - ﷺ\". مثل حديث مجاهد.\n_________\n(^١) \"الاستذكار\" ١٥/ ٩٧.\n(^٢) \" الإشراف \" ٢/ ٢٣٦.\n(^٣) من (ص ٢).\n(^٤) \"مصنف ابن أبي شيبة\" ٣/ ٧٤ (١٢٢٢٨) (١٢٢٣١).\n(^٥) في الأصل: أم. والمثبت من (ص ٢).","vol":"30","page":253},{"text":"قال: وهو قول (الحسن) (^١) (^٢). قال ابن المنذر: قال أبو عبيد:\nتكون يمينًا واحدة. وبه قال الحسن. قال أحمد: ولا أعلم شيئًا\nيدفعه. وقال النعمان: لا كفارة عليه. وعندنا: إن قصد كلام الله،\nأو أطلق فيمين، وكان قتادة [يكره أن] (^٣) يحلف بالمصحف. قال\nأحمد، وإسحاق: ولا يكره ذلك (^٤). وحكى ابن هبيرة، عن أحمد\n(روايتين) (^٥)، أحدهما: يلزمه إذا حنث كفارة وا حدة، والآخر: يلزمه\nلكل آية كفارة.\n\nفصل:\nتنعقد عندنا اليمين بالرحمن، وقال أبو يوسف: إن أراد به الله\nانعقد، وإن أراد به سورة الرحمن فلا.\n\nفصل:\nاختلف في الرجل يقول: أقسمت بالله، أو أقسمت، ولم يقل بالله،\nفروينا- كما قال ابن المنذر- عن ابن عباس، وابن عمر أنهما قالا:\nالقسم يمين، وإن لم يرد به اليمين، وبه قال النخعي، والثوري،\nوأصحاب الرأي، وفي قول الثوري وأصحاب الرأي: أقسمت بالله،\nوأقسمت يمين، وبه قال عبيد الله بن الحسن. وقالت طائفة: إن أراد\nبقوله: أقسمت، أي: بالله، فهي يمين، وإلا فلا شيء عليه، هذا\n_________\n(^١) في الأصول: الحسين، وعليها: كذا. والمثبت من \"المحلى\".\n(^٢) \" المحلى \" ٨/ ٣٣.\n(^٣) غير موجودة با لأصول، والصواب إثباتها، والمثبت من \"الإشراف\"، وفي \"مصنف\nعبد الرزاق \" ٨/ ٤٦٩ عن قتادة: وكره أن يحلف بالمصحف.\n(^٤) \"الإشر اف \" ٢/ ٢٣٦.\n(^٥) في الأصل: أبان وفي (ص ٢): روايتان، والصحيح ما أثبتناه.","vol":"30","page":254},{"text":"قول مالك، والشافعي، وأحمد، وإسحاق. قال ابن المنذر: وبه\nأقول (^١)، وعند ابن أبي شيبة، عن مجاهد: القسم اليمين. وقال\nابن مسعود في رجل أقسم أن لا يشرب من لبن شاة امرأته، فقال:\nأطيب لقلبه أن يكفر يمينه، وهو قول أبي العالية، والحكم،\nوعلقمة (^٢). وقد عقد له البخاري بابًا كما سيأتي.\n\nفصل:\nقال الشافعي، وأبو ثور: وإذا قال: أعزم بالله،، فليست بيمين،\nإلا أن يريد يمينًا، وكذا: إذا قال: أشهد بالله. أنه إن نوى اليمين\nفهي يمين، وإن لم ينو شيئًا فلا شيء عليه. وقال أصحاب الرأي،\nوأبو ثور: هي يمين. وقال أصحاب الرأي: إذا قال: أشهد، فهي\nيمين. وقال أبو عبيد: ليست بيمين. وقال الأوزاعي وربيعة: إذا\nقال: أشهد لا أفعل كذا، ثم فعل، فهي يمين (^٣).\nوقد عقد له البخاري بابًا يأتي.\n\nفصل:\nفإن قال: حلفت، ولم يحلف، فقال الحسن، والنخعي: لزمته\nيمين. وروى ابن أبي شيبة، عن النخعي: فقد كذب. وكذا قال\nحماد بن أبي سليمان: هي كذبة. وقال أبو ثور: باطل، وقال\nأصحاب الرأي: هي يمين (^٤).\n_________\n(^١) \"الإشر اف \" ٢/ ٢٣٧.\n(^٢) \"مصنف ابن أبي شيبة\" ٣/ ٨٤ - ٨٥.\n(^٣) انظر: \"الإشر اف \" ٢/ ٢٤١ - ٢٤٢.\n(^٤) انظر: \"مصنف ابن أبي شيبة\" ٣/ ٨٢، و\"الإشراف \" لابن المنذر ٢/ ٢٤٢.","vol":"30","page":255},{"text":"فصل:\nلو قال: إن فعلت هذا، فهو يهودي، أو نصراني، أو مجوسي.\nفقال مالك، والشافعي، وأبو عبيد، وأبو ثور: يستغفر الله. وقال\nطاوس، والحسن، والشعبي، والنخعي، والثوري، والأوزاعي،\nوأصحاب الرأي: عليه كفارة يمين. وهو قول أحمد، وإسحاق: إذا\nأراد اليمين (^١).\n\nفصل:\nاختلف في الرجل يدعو على نفسه بالخزي والهلاك، أو قطع اليد إن\nفعل كذا، فقال عطاء: لا شيء عليه، وهو قول الثوري، وأبي عبيد،\nوأصحاب الرأي. وقال طاوس: عليه كفارة يمين، وبه قال الليث.\nوقال الأوزاعي: إذا قال: عليه لعنة الله إن لم يفعل كذا، فلم يفعله،\nفعليه كفارة يمين (^٢).\n\nفصل:\nقال ابن هبيرة في كتابه: أجمعوا على أن اليمين بالله منعقدة بجميع\nأسمائه الحسنى، كالرحمن، والرحيم، والحي، وغيرها، وبجميع\nصفات ذاته، كعزة الله، وجلاله، إلا أبا حنيفة، فإنه استثنى: علم\nالله، فلم يره يمينًا استحسانًا، فإن قال: وحق الله. فقالوا: يكون\nيمينًا، وقال أبو حنيفة: لا، واختلفوا إذا حلف بالنبي - ﷺ -، فقال\nأحمد: ينعقد، وخالفه الباقون.\nواختلف في يمين الكافر، فقال أبو حنيفة ومالك: لا تنعقد سواء\nحنث في كفره، أو بعد إسلامه، ولا تصح منه كفارة. وقال أحمد:\n_________\n(^١) انظر: \"الإشر اف \" ٢/ ٢٤٥ - ٢٤٦.\n(^٢) السابق ٢/ ٢٤٦.","vol":"30","page":256},{"text":"تنعقد (يمينه) (^١)، وتلزمه الكفارة بالحنث فيها في الموضعين. قلت:\nومذهب أبي حنيفة: إذا حلف بسخط الله، وغضبه، ورحمته، وإن\nفعلته فعلي غضبه وسخطه، أو زان، أو سارق، أو آكل ربا، أو شارب\nخمر، فلا تنعقد، ولا كفارة.\nوعبارة ابن حزم في \"محلاه\": اليمين لا تكون إلا بالله، أو باسم من\nأسمائه، أو يخبر به عنه، ولا يراد به غيره، مثل: مقلب القلوب،\n(ووارث الأرض ومن عليها، ويكون ذلك بجميع اللغات، أو بعلم\nالله) (^٢)، أو قدرته، أو عزته، أو قوته، أو جلاله، ومن حلف بغير\nذلك، (فلا كفارة عليه) (^٣)، وهو عاص، وعليه التربة عن ذلك،\nوالاستغفار. وأما اليمين بعظمته، وإرادته، وكرمه، وحكمه، وحكمته،\nوسائر ما لم يأت به نص، فليس شيء من ذلك يمينًا؛ لأنه لم يأت به\nنص، فلا يجوز القول بها، وأما الحلف بالأمانة، وبعهد الله،\nوميثاقه، وما أخذ يعقوب على بنيه، وبأشد ما أخذ أحد على أحد،\nوحق النبي، وا لمصحف، والإسلام، وا لكعبة، ولعمري، ولعمرك،\nوأقسمت، وأقسم، وأحلف، وحلفت، وأشهد، وعليّ يمين، أو عليَّ\nألف يمين، أو جميع الأيمان تلزمني، فكل هذا ليس بيمين، واليمين\nبها معصية، ليس فيها إلا التوبة، والاستغفار، ومن حلف بالقرآن،\nأو بكلام الله، فإن نوى المصحف، أو الصوت المسموع، أو المحفوظ\nفي الصدور، فليس يمينًا، وإن لم ينو ذلك، بل نواه على الإطلاق،\nفهي يمين وعليه كفارة إن حنث (^٤).\n_________\n(^١) كلمة غير واضحة بالأصل، والمثبت من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) من (ص ٢).\n(^٤) \"المحلى\" ٨/ ٣٠ - ٣٣ بتصرف.","vol":"30","page":257},{"text":"فصل:\nقال المهلب: كانت العرب في الجاهلية تحلف بآبائها، وآلهتها،\nفأراد الله أن ينسخ من قلوبها وألسنتها ذكر كل شيء سواه، ويبقي\nذكره تعالى؛ لأنه الحق المعبود، فالسنة اليمين بالله، كما رواه\nأبو موسى، وغيره، عن رسول الله - ﷺ -، والحلف بالمخلوقات في\nحكم الحلف (بأبيه) (^١) ما لا يجوز عند الفقهاء شيء من ذلك (^٢).\nوقال الطبري في حديث عمر - ﵁ -: إن الأيمان لا تصلح بغير الله كائنًا\nما كان، وإن من قال: و[رب]، (^٣) الكعبة، أو جبريل، أو آدم وحواء.\nوقال: وعذاب الله، وثوابه أنه قد قال من القول هجرًا، وقدم على\nما نهى الشارع عنه، ولزمه الاستغفار من قوله ذلك دون الكفارة؛\nلثبوت الحجة أنه لا كفارة على الحالف بذلك. وقال الشعبي:\nالخالق يقسم بما شاء من خلقه، والمخلوق لا ينبغي له أن يقسم\nإلا بالخالق، والذي نفسي بيده لأن أقسم بالله فأحنث أحب إليّ من\nأن أقسم بغيره فأبر. وذكر ابن القصار مثله، عن ابن عمر، وقد\nأسلفناه. وقال (مطرف) (^٤): إنما أقسم الله بهذِه الأشياء ليعجب بها\nالمخلوقين، ويعرفهم قدرته فيها؛ لعظم شأنها عندهم، ولدلالتها على\nخالقها. (وقد أجمع) (^٥) العلماء: على أن من وجبت له يمين على\nرجل في حق عليه، أنه لا يحلف له إلا بالله، فلو حلف له بغيره،\nوقال: نويت رب ذلك، لم يكن عندهم يمينًا.\n_________\n(^١) كذا بالأصول، وفي \"شرح ابن بطال\": بالآباء.\n(^٢) انظر \"شرح ابن بطال \" ٦/ ٩٦ - ٩٧.\n(^٣) كذا بالأصل، ولعلها زائدة.\n(^٤) في الأصل: قطرب وفي هامشها: لعله مطرف، والمثبت من (ص ٢).\n(^٥) في الأصل: احتج. والمثبت من (ص ٢).","vol":"30","page":258},{"text":"وقال ابن المنذر: من حلف بغير الله، وهو عالم بالنهي، فهو\nعاص. قال: واختلف أهل العلم في معنى نهيه عن الحلف بغير الله، أهو\nعام في الأيمان كلها، أو خاص في بعضها؟ فقالت طائفة: الأيمان\nالمنهي عنها هي الأيمان التي كان أهل الجاهلية يحلفون بها تعظيمًا منهم\nلغير الله، كاليمين باللات، والعزى، والآباء، والكعبة، والمسيح،\nوبكل الشرك، فهذِه المنهي عنها، ولا كفارة فيها، وأما ما كان من\nالأيمان فيما يئول الأمر فيه إلى تعظيم الله، فهي غير تلك. وذلك\nكقوله: وحق النبي، والإسلام، وكاليمين بالحج، والعمرة، والصدقة،\nوالعتق، وشبهه، فكل ذلك من حقوق الله، ومن تعظيمه. قال\nأبو عبيد: إنما ألفاظ الأيمان ما كان أصله يراد به تعظيم الله، والتقرب\nإليه، ومن القربة إليه اليمين بالعتق، والمشي، والهدي، والصدقة.\nقال ابن المنذر: وقد مال إلى هذا القول غير واحد ممن لقيناه،\nواستدل بعضهم بما روي عن أصحاب رسول الله من إيجابهم على\nالحالف بالعتق، وصدقة المال، والهدي ما أوجبوه مع روايتهم هذِه\nالأخبار التي فيها التغليظ في اليمين بغير الله تعالى، أن معنى النهي\nفي ذلك غير عام، إذ لو كان عامًّا ما أوجبوا فيه من الكفارة\nما أوجبوا، أو لنهوا عن ذلك (^١).\n\nفصل:\nقوله: (ذاكرًا) يعني: متكلمًا به، كقوله: ذكرت لفلان حديثًا حسنًا،\nوهذا ليس من الذكر الذي هو ضد النسيان، (ولا آثرًا) يقول: ولا مخبرًا\nعن غيري أنه حلف. وقال الطبري: ومنه: حديث مأثور عن فلان، أي:\n_________\n(^١) انظر: \"شرح ابن بطال \" ٦/ ٩٧ - ٩٩.","vol":"30","page":259},{"text":"تحدث به عنه (^١). و﴿أَثَارَةٍ مِنْ عِلْمٍ﴾: بقية. وقيل: الخط الذي يخطه\nبعض الناس في الأرض، فيخبرون ببعض ما يسألون عنه. قلت: فهو من\nقولهم: آثرت الحديث: إذا حدثت به عن عدل. تقول: لم يأت من قبل\nنفسي ولا حدثت به عن غيري أنه حلف به، يقول: لا أقول إن فلانًا\nقال، وإني لا أفعل كذا ولا كذا. وقال الداودي: يريد بقوله (ذاكرًا\nولا آثرًا) أي: ما حلفت بها، ولا ذكرت حلف غيري بها، كقوله:\nقال فلان: وحق أبي.\n\nفصل:\nونهيه عن الحلف بالآباء، أي: من حلف بها تعظيمًا لأبيه، وقد قال\nالصديق: وأبيك ما ليلك بليل سارق.\n\nفصل:\nقوله في حديث أبي قلابة والقاسم التميمي، وهو ابن عاصم الكلبي، عن\nزهدم: هو رجل أحمر، أي: أشقر، تقول: رجل أحمر والجمع:\nالأحامر، وإن أردت المصبوغ بالحمرة، قلت: أحمر، وحمر.\nوالدجاج مثلث الدال، كما سلف. والواحد: دجاجة، للذكر\nوالأنثى؛ لأن الهاء إنما دخلت على أنه واحد من جنسه، مثل: عمامة.\nو(قذرته) بكسر الذال (^٢): كرهته، وكذلك: تقذرته، وا ستقذرته.\nوقوله: (وأتي بنهب إبل) أي: بغنيمة. قال الجوهري: النهب:\nالغنيمة، وقال ابن فارس: النهب: الغنيمة ينتهبها فيمن شاء (^٣).\n_________\n(^١) السابق ٦/ ٩٩.\n(^٢) ورد بهامش الأصل: أي: المعجمة.\n(^٣) \"الصحاح\" ١/ ٢٢٩، و\"المجمل\" ٢/ ٨٤٤. مادة (نهب).","vol":"30","page":260},{"text":"<span data-type='title' id=toc-3954>٥ - باب لَا يُحْلَفُ بِاللاَّتِ وَالْعُزَّى وَلَا بِالطَّوَاغِيتِ</span>\n٦٦٥٠ - حَدَّثَنِى عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ\nحَلَفَ فَقَالَ فِى حَلِفِهِ: بِاللاَّتِ وَالْعُزَّى. فَلْيَقُلْ: لَا إِلَهَ إِلاَّ اللَّهُ. وَمَنْ قَالَ لِصَاحِبِهِ تَعَالَ أُقَامِرْكَ. فَلْيَتَصَدَّقْ» [انظر: ٤٨٦٠ - مسلم: ١٦٤٧ - فتح ١١/ ٥٣٦].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ: بِاللَّاتِ وَالْعُزى. فَلْيَقُلْ: لَا إله إِلَّا اللهُ. وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِرْكَ. فَلْيَتَصَدَّقْ\". وقد سلف.\nوقوله \"لا إله إلا الله\" هو كفارة لما أتى به من المعصية.\nوقيل: إنما هذا إذا كان هذا القول منه خطأ.\nومعنى الحديث الآخر: \"من حلف بملة غير الإسلام فهو كما قال\" (^١)، يريد: متعمدًا، وكذلك هو موجود في بعض الروايات. وقيل: لئلا يمضي عليه وقتان على هذِه المعصية، (فيخل) (^٢) ذلك بقوله: \"لا إله إلا الله\" وجعل الصدقة كفارة لقوله \"أقامرك\" وإن لم يفعله.\nقال المهلب: كان أهل الجاهلية قد جرى على ألسنتهم الحلف باللات والعزى، فلما أسلموا ربما جروا على عادتهم بذلك من غير قصد منهم، فكان من حلف بذلك فكأنه قد راجع حالةً من حالة الشرك، وتشبه بهم في تعظيمهم غير الله، فأمر الشارع من عرض له\n_________\n(^١) سلف برقم (١٣٦٣) كتاب الجنائز، باب: ما جاء في قاتل النفس، من حديث ثابت بن الضحاك - ﵁ -. ورواه مسلم عنه أيضًا برقم (١١٠) كتاب الإيمان، باب: غلظ تحريم قتل الإنسان نفسه.\n(^٢) في (ص ٢): فيجعل.","vol":"30","page":261},{"text":"ذلك بتجديد ما أنساهم الشيطان أن يقولوا: لا إله إلا الله، فهو كفارة له إذ ذاك براءة من اللات والعزى، ومن كل ما يعبد من دون الله.\nقال الطبري: وقول ذلك واجب مع إحداث التوبة، والندم على ما قال من ذلك، والعزم على ألَّا يعود، فلا يعظم غير الله.\nوقد روى أبو إسحاق السبيعي، عن مصعب بن سعد، عن أبيه، قال: حلفت باللات والعزى، فقال أصحابي: ما نراك قلت إلا هجرًا، فأتيت رسول الله - ﷺ - فقلت: إن العهد كان قريبًا، فحلفت باللات والعزى، فقال: \"قل: لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير، ثلاث مرات، وانفث عن شمالك ثلاثًا، وتعوذ بالله من الشيطان الرجيم، ولا تعد\" (^١).\nقال الطبري: وفيه الإبانة: أن كل من أتى أمرًا يكرهه الله تعالى، ثم أتبعه من العمل بما يرضاه الله ويحبه بخلافه، وندم عليه، وترك العودة له؛ فإن ذلك واضع عنه وزر عمله، وماح إثم خطيئته، وذلك كالقائل يقول: كفر بالله إن فعل كذا، فالصواب له أن يندم على قوله ندامة سعد على حلفه، وأن يحدث من قول الحق خلاف ما قال من الباطل، وكذلك أعمال الجوارح، كالرجل يهم بركوب معصية، فإن توبته ترك العزم عليه، والانصراف عما هم به، وأن يهم بعمل طاعة لله مكان همه بالمعصية، كما قال - ﵇ - لمعاذ في وصيته: \"إذا عملت سيئة، فأتبعها بحسنة تمحها\" (^٢).\n_________\n(^١) رواه النسائي ٧/ ٧ - ٨.\n(^٢) رواه أحمد ٥/ ٢٢٨، والطبراني في \"الصغير\" ١/ ٣٢٠ (٥٣٠) والبيهقي في \"الشعب\" ١/ ٤٠٥ (٥٤٨).\nوحسنه الألباني في \"صحيح الجامع\" (٩٧).","vol":"30","page":262},{"text":"قال غيره: والأمر بالصدقة في الثاني محمول عند الفقهاء على الندب، بدليل أن مريد المعصية ولم يفعلها، فليس عليه صدقة ولا غيرها، بل تكتب له حسنة، كما رواه ابن عباس مرفوعًا (^١).\nوروى أبو هريرة مرفوعًا: \"من هم بسيئة فلم يعملها لم يكتب عليه شيء\" (^٢).\nواحتج ابن عباس لروايته بقوله تعالى: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (٤٦)﴾ [الرحمن: ٤٦] قال: هو العبد يهم بالمعصية، ثم يتركها من خوف الله (^٣).\nو(سبق) (^٤) زيادة في معنى هذا الحديث في آخر كتاب الاستئذان، في باب: كل لهو باطل إذا اشتغل عن طاعة الله.\nفصل:\nوالطاغوت في الترجمة قد اختلف السلف في معناه، أهو الشيطان كما قاله عمر ومجاهد والشعبي وقتادة وجماعة، أو الساحر كما روي عن أبي العالية وابن سيرين وغيرهما، أو الكاهن كما روي عن جابر وسعيد بن جبير (^٥).\n_________\n(^١) سلف برقم (٦٤٩١) كتاب الرقاق، باب: من هم بحسنة أو بسيئة ورواه مسلم برقم (١٣١) كتاب الإيمان، باب: إذا هم العبد بحسنة.\n(^٢) سيأتي برقم (٧٥٠١) كتاب التوحيد، باب: قول الله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾ ولمسلم برقم (١٢٨)، كتاب الإيمان، باب: إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب.\n(^٣) انظر: \"شرح ابن بطال\" ٦/ ٩٩ - ١٠١.\n(^٤) من (ص ٢)، وفي الأصل: (ستأتي)، وورد في هامشه: اعلم أن كتاب الاستئذان تقدم، وكذا الباب فيه، فاعلمه.\n(^٥) رواه الطبري في \"تفسيره\" ٣/ ١٩ - ٢٠ (٥٨٣٥)، (٥٨٣٧)، (٥٨٣٨)، (٥٨٤٠)، (٥٨٤٢)، (٥٨٤٣)، (٥٨٤٤).","vol":"30","page":263},{"text":"قال الطبري: وهو عندي فعلوت من الطغيان، كالجبروت من الجبر، والخلبوت من الخلب، قيل ذلك لكل من طغى على ربه تعالى، فعبد من دونه، إنسانًا كان ذلك الطاغي أو شيطانًا أو صنمًا (^١).\n_________\n(^١) السابق ٣/ ٢١.","vol":"30","page":264},{"text":"<span data-type='title' id=toc-3955>٦ - باب مَنْ حَلَفَ عَلَى الشَّيْءِ وَإِنْ لَمْ يُحَلَّفْ</span>\n٦٦٥١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - اصْطَنَعَ خَاتَمًا مِنْ ذَهَبٍ وَكَانَ يَلْبَسُهُ، فَيَجْعَلُ فَصَّهُ فِي بَاطِنِ كَفِّهِ، فَصَنَعَ النَّاسُ [خَوَاتِيمَ] ثُمَّ إِنَّهُ جَلَسَ عَلَى الْمِنْبَرِ فَنَزَعَهُ، فَقَالَ: «إِنِّي كُنْتُ أَلْبَسُ هَذَا الْخَاتِمَ وَأَجْعَلُ فَصَّهُ مِنْ دَاخِلٍ». فَرَمَى بِهِ ثُمَّ قَالَ: «وَاللهِ لَا أَلْبَسُهُ أَبَدًا». فَنَبَذَ النَّاسُ خَوَاتِيمَهُمْ. [انظر: ٥٨٦٥ - مسلم: ٢٠٩١ - فتح ١١/ ٥٣٧]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أَنه - ﷺ - اصْطَنَعَ خَاتَمًا مِنْ ذَهَبٍ وَكَانَ يَلْبَسُهُ، فَيَجْعَلُ فَصَّهُ فِي بَاطِنِ كَفِّهِ، فَصَنَعَ النَّاسُ، ثُمَّ إِنَّهُ جَلَسَ عَلَى المِنْبَرِ فَنَزَعَهُ فَقَالَ: \"إِنِّي كنْت أَلْبَسُ هذا الخَاتِمَ وَأَجْعَلُ فَصَّهُ مِنْ دَاخِلٍ\". فَرَمَى بِهِ ثُمَّ قَالَ: \"والله لَا أَلْبَسُهُ أَبَدًا\". فَنَبَذَ النَّاسُ خَوَاتِيمَهُمْ.\nوقد سلف.\nولغات الخاتم سلفت، والفص واحد المنصوص، والعامة تقول: فص بالكسر، قاله في \"الصحاح\" (^١).\nوقوله: (فرمى به)، قيل: يحتمل أن يكون أذن له فيه، ثم نسخ ذلك، أو تكون الأشياء على الإباحة حتى تنتهي. وقوله: (رمى به) أي: لم يستعمله، ليس أنه أتلفه؛ لنهيه عن إضاعة المال.\nوقوله: (\"لا ألبسه أبدًا\") أراد بذلك تأكيد الكراهة في نفوس الناس بيمينه؛ لئلا يتوهم الناس أن كرهه لمعنى، فإن زال ذلك المعنى لم يكن بلبسه بأس، فأكد بالحلف أن لا يلبسه على جميع وجوهه.\n_________\n(^١) \"الصحاح\" ٣/ ١٠٤٨، مادة (فصص).","vol":"30","page":265},{"text":"وفيه من الفقه: أنه لا بأس بالحلف على ما يحب المرء تركه، أو على ما يحب فعله من سائر الأفعال. قال المهلب: وإنما كان - ﵇ - يحلف في تضاعيف كلامه، وكثير من فتواه، متبرعًا بذلك لينسخ ما كانت الجاهلية عليه من الحلف بآبائها وآلهتها والأصنام وغيرها، ليعرفهم أن لا محلوف به إلا الله، وليتدربوا على ذلك، حتى ينسوا ما كانوا عليه من الحلف بغير الله (^١).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٠٢.","vol":"30","page":266},{"text":"<span data-type='title' id=toc-3956>٧ - باب مَنْ حَلَفَ بِمِلَّةٍ سِوَى مِلَّةِ الإِسْلَامِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: «مَنْ حَلَفَ بِاللاَّتِ وَالْعُزَّى فَلْيَقُلْ: لَا إِلَهَ إِلاَّ اللهُ». وَلَمْ يَنْسُبْهُ إِلَى الكُفْرِ. [انظر: ٤٨٦٠].\n\n٦٦٥٢ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ ثَابِتِ بْنِ الضَّحَّاكِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ حَلَفَ بِغَيْرِ مِلَّةِ الإِسْلَامِ فَهْوَ كَمَا قَالَ. قَالَ: وَمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ عُذِّبَ بِهِ فِي نَارِ جَهَنَّمَ، وَلَعْنُ الْمُؤْمِنِ كَقَتْلِهِ، وَمَنْ رَمَى مُؤْمِنًا بِكُفْرٍ فَهْوَ كَقَتْلِهِ» [انظر: ١٣٦٣ - مسلم: ١١٠ - فتح ١١/ ٥٣٧]\nذكر فيه حديث ثَابِتِ بْنِ الضَّحَّاكِ - ﵁ - قَالَ: قَالَ رسول الله - ﷺ -: \"مَنْ حَلَفَ بِغَيْرِ مِلَّةِ الإِسْلَامِ فَهْوَ كمَا قَالَ. قَالَ: وَمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ عُذِّبَ بِهِ فِي نَارِ جَهَنَّمَ، وَلَعْنُ المُؤْمِنِ كقَتْلِهِ، وَمَنْ رَمَى مُؤْمِنًا بِكُفْرٍ فَهْوَ كقَتْلِهِ\". وقد سلف.\nويشبه أن يريد بالأول ما في \"مصنف ابن أبي شيبة\": حدثنا عبد الله، ثنا إسرائيل، عن أبي مصعب، عن مصعب بن سعد، عن أبيه، قال: حلفت باللات والعزى، فأتيت النبي - ﷺ - فقلت: إني حلفت باللات والعزى، فقال: \"قل: لا إله إلا الله ثلاثًا، وانفث عن شمالك ثلاثًا، وتعوذ بالله من الشيطان، ولا تعد\" (^١) وقد أسلفناه في الباب قبله (^٢).\nوحديث أبي هريرة عن عبد بن المنذر مرفوعًا: \"من حلف فقال في\nحلفه: واللات والعزى، فليقل: لا إله إلا الله\" (^٣).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ٨٠.\n(^٢) سلف برقم (٦٦٥٠) من حديث أبي هريرة.\n(^٣) سلف برقم (٤٨٦٠) كتاب التفسير، باب: ﴿أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى (١٩)﴾ عن الزهري، عن حميد بن عبد الرحمن عن أبي هريرة مرفوعًا.","vol":"30","page":267},{"text":"وأخرجه ابن أبي عاصم بإسناد جيد.\nقال المهلب: قوله \"فهو كما قال\" يعني؛ هو كاذب في يمينه لا كافر؛ لأنه لا يخلو أن يعتقد الملة التي حلف بها، فلا كفارة له إلا الرجوع إلى الإسلام، أو يكون معتقدًا للإسلام بعد الحنث فهو كاذب فيما قاله، بمنزلة من حلف يمين الغموس لا كفارة عليه؛ إلا من حلف باللات والعزى، فليقل: لا إله إلا الله ولم ينسبه إلى الكفر (^١).\nوقال ابن التين: قوله: \"فهو كما قال\" يريد إذا كان معتقدًا لها.\nقال ابن المنذر: وفسر ابن المبارك الكفر في هذِه الأحاديث، المراد به: التغليظ، وليس الكفر، كما روي عن ابن عباس في قوله تعالى: ﴿وَمَن لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ [المائدة: ٤٤] أنه ليس كمن كفر بالله وملائكته وكتبه ورسله (^٢).\nوكذلك قال عطاء: كفر دون كفر، وفسق دون فسق، وظلم دون ظلم (^٣)، وكما قال - ﵇ - \"سباب المسلم فسوق وقتاله كفر\" (^٤) أي: كفر بما أمر به أن لا يقتل بعضهم بعضا.\nقال غيره: والأمة مجمعة أن من حلف باللات والعزى، فلا كفارة عليه، فكذلك من حلف بما سوى الإسلام لا فرق بينهما.\nومعنى الحديث: النهي عن الحلف بما حلف من ذلك، والزجر\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٠٢ - ١٠٣.\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٥٩٦ (١٢٠٥٨).\n(^٣) السابق ٤/ ٥٩٦ (١٢٠٦١).\n(^٤) سلف برقم (٤٨)، كتاب الإيمان، باب: خوف المؤمن من أن يحبط عمله وهو لا يشعر، ورواه مسلم برقم (٦٤) كتاب: الإيمان، باب: بيان قول النبي - ﷺ - \"سباب المسلم فسوق، وقتاله كفر\".","vol":"30","page":268},{"text":"عنه، فإن ظن ظان أن في هذا الحديث دليلًا على إباحة الحلف بملة غير الإسلام صادقًا؛ لاشتراطه في هذا الحديث أن يحلف بذلك كاذبًا. قيل: ليس كما توهمت؛ لورود نهي الشارع عن الحلف بغير الله نهيًا مطلقًا، فاستوى الكاذب والصادق في النهي، وقد تقدم معنى هذا الحديث في آخر الجنائز في باب: قاتل النفس، وسلف زيادة في بيانه في كتاب: الأدب في باب: من كفر أخاه بغير تأويل فهو كما قال (^١).\nفصل:\nوقوله: (\"من قتل نفسه بشيء عذب به في نار جهنم\") هو على الوعيد، والله تعالى فيه بالخيار.\nوقوله: (\"لعن المؤمن كقتله\") ليسا في الفعل سواء، وإنما يريد أنهما حرام.\nوقيل: يريد المبالغة في الإثم، فالشيء يسمى باسم الشيء للمقاربة كقوله: \"لا يزني الزاني حين يزني وهو مؤمن\" (^٢) فيه تأويلان.\nوقال المهلب: هو معنى قول الطبري: اللعن في اللغة: هو الإبعاد، فمن لعن مؤمنًا فكأنه أخرجه من جماعة الإسلام، فأفقدهم منافعه، وتكثير عددهم، فكأنه كمن أفقدهم منافعه بقتله. ويفسر هذا قوله للذي لعن ناقته: \"انزل عنها فقد أجيبت دعوتك\" (^٣) فسرحها، ولم\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٠٣.\n(^٢) سلف برقم (٢٤٧٥) كتاب: المظالم، باب: النهبى بغير إذن صاحبه. ورواه مسلم برقم (٥٧) كتاب: الإيمان، باب: بيان نقصان الإيمان بالمعاصي.\n(^٣) رواه مسلم (٣٠٠٩) من حديث عبادة بن الصامت بلفظ: \"انزل عنه، فلا تصاحبنا بملعون\". ورواه الخرائطي في \"مساوئ الأخلاق\" ص ٤٥ (٧٣) من حديث أبي هريرة، بلفظ \"أخرها عنا فقد استجيب لك\"","vol":"30","page":269},{"text":"ينتفع بها أحد بعد ذلك، فأفقد منافعها لما أجيبت دعوته، فكذلك يخشى أن تجاب دعوة اللاعن فيهلك الملعون.\n(والتأويل الثاني) (^١) أن الله تعالى حرم لعن المؤمن، كما حرم قتله، فهما سواء في التحريم، وهذا يقتضي تحذير لعن المؤمن والزجر عنه؛ لأن الله تعالى قال: ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾ [الحجرات: ١٠]، فأكد حرمة الإسلام وشبهها بحرمة النسب.\nوكذلك معنى قوله: \"من رمى مؤمنًا بكفر فهو كقتله\" يعني في تحريم ذلك عليه.\nفإن قيل: هذا التأويل يعارض ما ثبت عن رسول الله - ﷺ - أنه لعن جماعة من المؤمنين، فلعن المخنثين من الرجال، ولعن شارب الخمر، ولعن غيره، ولعن المصورين، ولعن من غير تخوم الأرض، ولعن من انتمى إلى غير مواليه، ومن انتسب إلى غير أبيه، ولعن من سب والديه، وجماعة سواهم.\nقيل: لا تعارض في شيء من ذلك، والمؤمنون الذين حذر رسول الله - ﷺ - لعنهم، هم غير من لعنهم، فنهى عن لعن من لم يظهر الكبائر، ولا استباح ركوب ما نهى الله عنه، وأمر بموالاتهم، ومؤاخاتهم في الله، والتودد إليهم.\nولعن - ﵇ - من خالف أمره، واستباح نهيه، وأمر بإظهار التكبر عليهم، وترك موالاتهم، والانبساط إليهم، والرضى عن أفعالهم. فالحديثان مختلفان، فلا تعارض (^٢).\n_________\n(^١) في (ص ٢): فيه تأويل.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ١٠٤ - ١٠٥.","vol":"30","page":270},{"text":"فصل:\nواختلف العلماء في الرجل يقول: أكفر بالله، وأشرك بالله، ثم يحنث، فقال مالك: لا كفارة عليه، وليس بكافر، ولا مشرك، حتى يكون قلبه مضمرًا على الشرك والكفر، وليستغفر الله تعالى، وينسَ ما صنع، وهو قول عطاء، ومحمد بن علي، وقتادة، وبه قال الشافعي، وأبو ثور، وأبو عبيد. وقال أبو حنيفة وأصحابه والثوري والأوزاعي: من قال: هو يهودي، أو نصراني، أو قال: أشركت بالله، أوبرئت من الله، أو من الإسلام فهو يمين، وعليه الكفارة إن حنث؛ لأنه تعظيم الله، فهو كاليمين بالله، وبه قال أحمد وإسحاق (^١)، كما قدمنا ذلك في فصل مفرد.\nوممن رأى الكفارة على من قال ذلك: ابن عمر وعائشة، والحكم (على) (^٢) من أسلفناه هناك.\nقال ابن المنذر: وقول من لم يرها يمينًا أصح، لقوله - ﵇ -: \"من حلف باللات والعزى فليقل لا إله إلا الله\" ولم يأمر بكفارة (^٣).\nقال ابن القصار: ولقوله - ﵇ -: \"من حلف بملة غير الإسلام فهو كما قال\". ومعناه: النهي عن مواقعة ذلك اللفظ، والتحذير منه، لا أنه يكون كافرًا بالله بقوله ذلك. قال ابن القصار: وإنما أراد التغليظ في هذِه الأيمان حتى لا يجترئ عليها أحد، وكذلك قال ابن عباس، وأبو هريرة، والمسور - ﵁ -، ثم تلاهم التابعون، فلم يوجبوا على من أقدم عليها كفارة.\n_________\n(^١) انظر: \"الإشراف\" ٢/ ٢٤٣ - ٢٤٤.\n(^٢) في (ص ٢): غير.\n(^٣) السابق ٢/ ٢٤٤.","vol":"30","page":271},{"text":"قال: وأما قولهم: إذا قال: أنا يهودي فقد عظم الإسلام، وأراد الامتناع من الفعل، فالجواب أنهم يقولون: كما لو قال: وحق القرآن، وحق المصحف، ثم حنث، أنه لا كفارة عليه، وفي هذا من التعظيم لله وللإسلام ما ليس لما ذكروه، فسقط قولهم.\nوأيضًا فإنه إذا قال: هو يهودي، أو كفر بالله، فليس من طريق التعظيم، وإنما هو من الجرأة، والإقدام على المحرمات كالغموس، وسائر الكبائر، وهي أعظم من أن تكون فيها كفارة (^١).\nفصل:\nقوله: (ولم ينسبه إلى الكفر) هو بضم السين، وكذا هو في اللغة.\nقال الجوهري: نسبت الرجل: أنسُبُهُ بالضم، نِسبة، ونَسَبًا، إذا ذكرت نسبه، ونسب الشاعر بالمرأة، ينسِب بالكسر إذا شبب بها (^٢).\nفصل:\nوقوله: (\"ومن رمى مؤمنًا بكفر فهو كقتله\"). قيل: يعني في الحرمة، وقيل: يعني إذا نسب ذلك إليه وادعاه، وليس هو كذلك، وقد سلف مبسوطًا.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٠٥ - ١٠٦.\n(^٢) \"الصحاح\" ١/ ٢٢٤، مادة (نسب).","vol":"30","page":272},{"text":"<span data-type='title' id=toc-3957>٨ - باب لَا يَقُولُ: مَا شَاءَ اللهُ وَشِئْتَ</span>\nوَهَلْ يَقُولُ: أَنَا بِاللهِ ثُمَّ بِكَ؟\n\n٦٦٥٣ - وَقَالَ عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ ثَلَاثَةً فِي بَنِي إِسْرَائِيلَ أَرَادَ اللهُ أَنْ يَبْتَلِيَهُمْ، فَبَعَثَ مَلَكًا فَأَتَى الأَبْرَصَ فَقَالَ: تَقَطَّعَتْ بِي الْحِبَالُ، فَلَا بَلَاغَ لِي إِلاَّ بِاللهِ، ثُمَّ بِكَ». فَذَكَرَ الحَدِيثَ [انظر: ٣٤٦٤ - مسلم: ٢٩٦٤ - فتح ١١/ ٥٤٠]\nوَقَالَ عَمْرُو بْنُ عَاصِمٍ: ثَنَا هَمَّامٌ، ثَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ، أَنّ أَبَا هُرَيْرَةَ - ﵁ - حَدَّثَهُ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"إِنَّ ثَلَاَثةً فِي بَنِي إِسْرَائِيلَ أَرَادَ اللهُ أَن يَبْتَلِيَهُم، فَبَعَثَ إليهم مَلَكًا فَأَتَى الأَبْرَصَ فَقَالَ: تَقَطَّعَت بِي الحِبَالُ، فَلَا بَلَاغَ لِي إِلَّا باللهِ ثُمَّ بِكَ\". فَذَكَرَ الحَدِيثَ في الأقرع والأعمى أيضًا المذكور في بني إسرائيل، وهناك أسنده، فقال: حدثنا أحمد بن إسحاق، ثنا عمرو بن عاصم، وحدثنا محمد، ثنا عبد الله بن رجاء، قالا: ثنا همام به.\nقال المهلب: وإنما أراد البخاري أن يخبر بـ (ما شاء الله ثم شئت) استدلالًا من قوله - ﵇ - في حديث أبي هريرة: \"فلا بلاغ لي إلا بالله ثم بك\" وإنما لم يجز أن يقول: ما شاء الله وشئت؛ لأن الواو تشرك بين المشيئين جميعًا. وقد روي هذا المعنى عن رسول الله - ﷺ - أنه قال: \"لا يقولن أحدكم ما شاء الله وشاء فلان، ولكن ليقل: ما شاء الله ثم ما شاء فلان\" (^١) وإنما جاز دخول (ثم) مكان الواو؛ لأن مشيئة الله\n_________\n(^١) رواه أبو داود (٤٩٨٠)، وأحمد ٥/ ٣٨٤ من حديث حذيفة بلفظ: لا تقولوا.","vol":"30","page":273},{"text":"تعالى متقدمة على مشيئة خلقه، قال تعالى: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللهُ﴾ [الإنسان: ٣٠] فهذا من الأدب، وذكر عبد الرزاق، عن إبراهيم النخعي أنه (قال: لا نرى) (^١) بأسًا أن يقول: ما شاء الله ثم شئت، وكان يكره أن يقول: أعوذ بالله وبك، حتى يقول: ثم بك (^٢). (والحديث في ذلك) (^٣) (^٤) رواه محمد بن بشار، ثنا أبو أحمد الزبيري، ثنا مسعر (عن) (^٥) معبد بن خالد، عن عبد الله بن يسار، عن قتيلة -امرأة من جهينة- قالت: جاء يهودي إلى رسول الله - ﷺ - فقال: إنكم تشركون، وإنكم تجعلون لله ندًّا، تقولون: والكعبة، وتقولون: ما شاء الله وشئت، فأمرهم رسول الله - ﷺ - إذا أرادوا أن يحلفوا أن يقولوا: \"ورب الكعبة\" وأمرهم أن يقولوا: \"ما شاء الله ثم شئت\" (^٦).\nوهذا الحديث رأي البخاري، ولم يكن من شرطه، فترجم به، واستنبط معناه من حديث أبي هريرة (^٧).\n_________\n(^١) في (ص ٢): أنه كان لا يرى.\n(^٢) \"مصنف عبد الرزاق\" ١١/ ٢٧ (١٩٨١١، ١٩٨١٢).\n(^٣) من (ص ٢).\n(^٤) ورد بهامش الأصل: هذا الحديث في النسائي في الأيمان والنذور وفي اليوم والليلة عن يوسف بن عيسى، عن الفضل بن موسى، عن مسعر به. وعن أحمد بن حفص، عن أبيه عن إبراهيم بن طهمان، عن مغيرة به بنحوه. اهـ قلت: هو في النسائي ٧/ ٦.\n(^٥) في الأصل: بن. والصواب ما أثبتناه، انظر: \"تحفة الإشراف\" (١٨٠٤٦).\n(^٦) رواه النسائي ٧/ ٦ من طريق يوسف بن عيسى، عن الفضل بن موسى، عن مسعر قال ابن حجر في \"الإصابة\" ٤/ ٣٨٩ (٨٨٦): سنده صحيح.\nورواه الطبراني في \"الكبير\" ٢٥/ ١٣ من طريق محمد بن النضر وعمر بن حفص، عن عاصم بن علي، عن المسعودي، عن معبد به.\n(^٧) انظر: \"شرح ابن بطال\" ٦/ ١٠٦ - ١٠٧.","vol":"30","page":274},{"text":"وقال الداودي: ليس في هذا نهي أن لا يقول: بالله وبك. قال تعالى: ﴿وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللهُ وَرَسُولُهُ مِنْ فَضْلِهِ﴾ [التوبة: ٧٤]، وقال: ﴿وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ﴾ [الأحزاب: ٣٧]، وقال: ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ [الأنفال: ١] والابتلاء: الاختبار.\nوفيه: أن الملائكة تكلم غير الأنبياء؛ إلا أن المتكلم ربما يعرف أن الذي يكلمه ملك. واعترضه ابن التين، فقال: ما ذكره ليس بظاهر؛ لأن قوله: ما شاء الله وشئت، يشارك الله في مشيئه، وجعل الأمر مشتركًا بينه وبين الله في المشيئة، وليس كذلك الآي التي ذكرها؛ لأنه إنما شاركه في الإنعام، أنعم الله على زيد بن حارثة بالإسلام، وأنعم عليه الشارع بالعتق، وإنما الذي يمنع أن تقول: ما شاء الله وشئت توقع المشاركة في المشيئة، وهي منفردة لله سبحانه حقيقة، ومجازًا لغيره.\nفصل:\nقوله: (\"تقطعت بي الحبال\") الذي نحفظه بالحاء. قال ابن التين: رويناه \"بالجبال\" وفي رواية أخرى بالخاء، وهو أشبه) (^١).\n_________\n(^١) من (ص ٢).","vol":"30","page":275},{"text":"<span data-type='title' id=toc-3958>٩ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾ [الأنعام: ١٠٩]</span>\nوَقَالَ ابْنُ عَبَّاسٍ: قَالَ أَبُو بَكْرٍ: فَوَاللهِ يَا رَسُولَ اللهِ لَتُحَدِّثَنِّي بِالَّذِي أَخْطَأْتُ فِي الرُّؤْيَا. قَالَ: «لَا تُقْسِمْ» [انظر: ٧٠٤٦]\n\n٦٦٥٤ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ أَشْعَثَ، عَنْ مُعَاوِيَةَ بْنِ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ الْبَرَاءِ، عَنِ النَّبِيِّ - ﷺ.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَشْعَثَ، عَنْ مُعَاوِيَةَ بْنِ سُوَيْدِ بْنِ مُقَرِّنٍ، عَنِ البَرَاءِ - ﵁ - قَالَ: أَمَرَنَا النَّبِيُّ - ﷺ - بِإِبْرَارِ المُقْسِمِ. [انظر: ١٢٣٩ - مسلم: ٢٠٦٦ - فتح ١١/ ٥٤١]\n\n٦٦٥٥ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا عَاصِمٌ الأَحْوَلُ، سَمِعْتُ أَبَا عُثْمَانَ يُحَدِّثُ عَنْ أُسَامَةَ، أَنَّ ابْنَةً لِرَسُولِ اللهِ - ﷺ - أَرْسَلَتْ إِلَيْهِ -وَمَعَ رَسُولِ اللهِ - ﷺ - أُسَامَةُ بْنُ زَيْدٍ وَسَعْدٌ وَأُبَي- أَنَّ: ابْنِي قَدِ احْتُضِرَ فَاشْهَدْنَا. فَأَرْسَلَ يَقْرَأُ السَّلَامَ وَيَقُولُ: «إِنَّ لِلَّهِ مَا أَخَذَ وَمَا أَعْطَى، وَكُلُّ شَيْءٍ عِنْدَهُ مُسَمًّى، فَلْتَصْبِرْ وَتَحْتَسِبْ». فَأَرْسَلَتْ إِلَيْهِ تُقْسِمُ عَلَيْهِ، فَقَامَ وَقُمْنَا مَعَهُ، فَلَمَّا قَعَدَ رُفِعَ إِلَيْهِ، فَأَقْعَدَهُ فِي حَجْرِهِ وَنَفْسُ الصَّبِيِّ تَقَعْقَعُ، فَفَاضَتْ عَيْنَا رَسُولِ اللهِ - ﷺ - فَقَالَ سَعْدٌ: مَا هَذَا يَا رَسُولَ اللهِ؟ قَالَ: «هَذَا رَحْمَةٌ يَضَعُهَا اللهُ فِي قُلُوبِ مَنْ يَشَاءُ مِنْ عِبَادِهِ، وَإِنَّمَا يَرْحَمُ اللهُ مِنْ عِبَادِهِ الرُّحَمَاءَ» [انظر: ١٢٨٤ - مسلم: ٩٢٣ - فتح ١١/ ٥٤١]\n\n٦٦٥٦ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَمُوتُ لأَحَدٍ مِنَ الْمُسْلِمِينَ ثَلَاثَةٌ مِنَ الْوَلَدِ تَمَسُّهُ النَّارُ، إِلاَّ تَحِلَّةَ القَسَمِ» [انظر: ١٢٥١ - مسلم: ٢٦٣٢ - فتح ١١/ ٥٤١]\n\n٦٦٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنِي غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مَعْبَدِ بْنِ خَالِدٍ، سَمِعْتُ حَارِثَةَ بْنَ وَهْبٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «أَلَا أَدُلُّكُمْ عَلَى أَهْلِ الجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعَّفٍ، لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ، وَأَهْلِ النَّارِ كُلُّ جَوَّاظٍ","vol":"30","page":276},{"text":"عُتُلٍّ مُسْتَكْبِرٍ» [انظر: ٤٩١٨ - مسلم: ٢٨٥٣ - فتح ١١/ ٥٤١]\nوقال ابن عباس - ﵄ -: قال أبو بكر - ﵁ -: فوالله يا رسول الله لتحدثني بالذي أخطأت في الرؤيا، (قال: \"لا تقسم\") (^١). يريد البخاري بذلك: ما رواه في كتاب: التعبير مسندًا (^٢).\nوذكره ابن أبي عاصم بإسناد جيد إلى عبيد الله بن عبد الله، عن ابن عباس، قال: كان أبو هريرة - ﵁ - يحدث أن رجلًا من الأنصار قال: يا رسول الله رأيت كأن ظلة .. الحديث من مسند أبي هريرة (^٣).\nوالذي أخطأ فيه أبو بكر: هو تقدمته (^٤) بين يدي رسول الله - ﷺ -، وقد أصاب في عبارته، واستحى رسول الله - ﷺ - أن يقول له: أخطأت في تقدمتك بين يدي.\nثم ساق فيه أحاديث:\nأحدها: حديث البَرَاءِ: أَمَرَنَا النَّبِيُّ - ﷺ - بِإِبْرَارِ المُقْسِمِ.\nثانيها: حديث أُسَامَةَ بن زيد أَنَّ ابنةً لِرَسُولِ اللهِ - ﷺ - أَرْسَلَتْ إِلَيْهِ -وَمَعَه أُسَامَةُ بْنُ زيدٍ وَسَعْدٌ وَأُبَي- أَنَّ ابني قَدِ احْتُضِرَ فَاشْهَدْنَا. فَأَرْسَلَ يَقْرَأُ السَّلَامَ وَيَقُولُ: \"إنَّ لله مَا أَخَذَ وَمَا أَعْطَى\"، فَأَرْسَلَتْ إِلَيْهِ تُقْسِمُ عَلَيْهِ، فَقَامَ وَقُمْنَا مَعَهُ .. الحديث.\nثالثها: حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا يَمُوتُ لأَحَدٍ مِنَ المُسْلِمِينَ ثَلَاَثة مِنَ الوَلَدِ تَمَسُّهُ النَّارُ، إِلَّا تَحِلَّةَ القَسَمِ\".\n_________\n(^١) من (ص ٢).\n(^٢) سيأتي برقم (٧٠٤٦)، باب: من لم ير الرؤيا لأوَّل عابر إذا لم يصب.\n(^٣) \"السنة\" ٢/ ٧٦٧ (١١٧٧).\n(^٤) ورد بهامش الأصل: هذا قول من أقوال، والصحيح خلافه، فإنه لم يعبر إلا بإذنه - ﵇ -.","vol":"30","page":277},{"text":"رابعها: حديث حَارِثَةَ بْنِ وَهْبٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"ألا أَدُلُّكُمْ عَلَى أَهْل الجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعَّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لأَبَرَّهُ، وَأَهْلِ النَّارِ كُلّ جَوَّاظٍ عُتُلٍّ مُسْتَكْبِرٍ\".\nوسلف في التفسير (^١).\nفصل:\nمن روى (بإبرار المقسم) بفتح السين، فمعناه: بإبرار الإقسام؛ لأنه قد يأتي المصدر على لفظ المفعول، كقوله: أدخلته مدخَلًا، بمعنى: إدخال، وأخرجته مخرجًا، بمعنى: إخراج.\nفصل:\nقال المهلب: قوله تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾ [الأنعام: ١٠٩]: ١٠٩]، دليل على أن الحلف بالله أكبر الأيمان كلها؛ لأن الجهد: (شدة) (^٢) المشقة (^٣).\nفصل:\nاختلف العلماء في قول الحالف: أقسمت بالله، على أقوال سلفت في باب: لا تحلفوا بآبائكم.\nوقال مالك: أقسم، لا يكون يمينًا حتى يقول: بالله، أو ينوي به اليمين، فإن لم ينو فلا شيء عليه (^٤). وروي مثله عن الحسن، وعطاء، وقتادة، والزهري. وقال الشافعي: أقسم: ليست بيمين، وإن نواها،\n_________\n(^١) سلف برقم (٤٩١٨) باب: ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (١٣)]\n(^٢) من (ص ٢).\n(^٣) انظر: \"شرح ابن بطال\" ٦/ ١٠٨.\n(^٤) \"المدونة الكبرى\" ٢/ ٣٠.","vol":"30","page":278},{"text":"بخلاف أقسم بالله، فإنها يمين إن نواها (^١)، وروى عنه الربيع أنه إذا قال: أقسم، ولم يقل: بالله، فهو كقوله: والله (^٢).\nواحتج الكوفيون برواية من روى في حديث أبي بكر - ﵁ -: أقسمت عليك يا رسول الله لتحدثني، فقال - ﵇ -: \"لا تقسم\" وبحديث البراء في الباب، قالوا: ولم يقل بالله. وبحديث أسامة بن زيد أيضًا: أرسلت تقسم عليه، ولم يقل: بالله. وبقوله: \"لو أقسم على الله لأبره\"، ولم يأت في شيء من الأحاديث ذكر اسم الله، قالوا: وقد جاء [في القرآن] (^٣) ذكر اسم الله مع القسم في موضع، ولم يأت في موضع آخر؛ اكتفاء بما دل عليه اللفظ. قال تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ﴾ [الأنعام: ١٠٩] فذكر اسمه تعالى. وقال تعالى: ﴿إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ﴾ [القلم: ١٧] فحذف اسمه تعالى، فدل أن أحد الموضعين يفيد ما أفاده الآخر (^٤).\nوقال السيرافي: لا تكون (أقسم) (^٥) إلا يمينًا لدخول اللام في جوابها، ولو كانت غير يمين لما دخلت اللام في الجواب؛ لأنك لا تقول: ضربت لأفعلن، كما تقول: أقسمت لأفعلن. وحجة مالك قوله - ﵇ -: \"الأعمال بالنيات، وإنما لكل امرئ ما نوى\" (^٦) ومن لم ينو اليمين، فلا يمين له. وأيضًا فإن العادة جرت بأن يحلف الناس على ضروب، فمنها اللغو، يصرحون فيه باسم الله تعالى، ثم لا تلزمهم\n_________\n(^١) \"الأم\" ٧/ ٥٥ - ٥٦.\n(^٢) \"مختصر اختلاف العلماء\" ٣/ ٢٣٧ - ٢٣٨.\n(^٣) ليست في الأصل، والمثبت من \"شرح ابن بطال\".\n(^٤) \"شرح معاني الآثار\" ٤/ ٢٦٩ - ٢٧١.\n(^٥) من (ص ٢).\n(^٦) سلف برقم (١) كتاب: بدء الوحي، باب: كيف كان بدء الوحي إلى رسول الله - ﷺ -.","vol":"30","page":279},{"text":"الكفارة لعدم قصدهم إلى الأيمان، فالموضع الذي عدم فيه التصريح والقصد أولى أن لا تجب فيه كفارة. قاله ابن القصار.\nقال: وقال أصحاب الشافعي: اليمين تكون يمينًا؛ لحرمة اللفظ، وإذا قال: أقسمت، فلا لفظ هنا له حرمة. وكل ما احتج به الكوفيون فهو حجة على غيره.\nقال ابن القصار: ويقال له: قال تعالى: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ﴾ [الأنعام: ١٠٩] فوصل القسم باسمه تعالى، فكان يمينًا، وقال في موضع آخر: ﴿إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ﴾ [القلم: ١٧]، فأطلق القسم، ولم يقيده بشيء، فوجب أن يحمل المطلق على المقيد كالشهادة قرنت بالعدالة في موضع وعريت في موضع من ذكرها، وكالرقبة في الكفارة، قيدت في موضع بالإيمان، وأطلقت في آخر (^١).\nفصل:\nقال ابن المنذر: وأمر الشارع بإبرار القسم أمر ندب، (لا) (^٢) وجوب؛ لأن الصديق أقسم على رسول الله - ﷺ -، فلم يبر قسمه، ولو كان ذلك واجبًا لبادر، ولم يشأ رجل أن يسأل آخر بأن يخرج له من كل ما يملك، ويطلق زوجته، ثم يحلف على الإمام في حد أصابه أن يسقط عنه إلا تم له، وفي ذلك تعطيل الحدود، وترك القصاص بما فيه القصاص، وإذا لم يجز ذلك، كان معنى الحديث بالندب، فيما (يجب) (^٣) الوقوف عنه دون ما يجوز تعطيله.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٠٨ - ١١٠.\n(^٢) في الأصل: (أو). والمثبت من (ص ٢).\n(^٣) في (ص ٢): يجوز.","vol":"30","page":280},{"text":"وقال المهلب: إبرار القسم إنما يستحب، إذا لم يكن في ذلك ضرر على المحلوف عليه، أو على جماعة أهل الدين؛ لأن الذي سكت عنه رسول الله - ﷺ - من بيان موضع الخطأ في تعبير الصديق هو عائد على المسلمين بهمٍّ و(غمٍّ) (^١)؛ لأنه عبر قصة عثمان بأنه يُخلع، ثم يراجع الخلافة، فلو أخبره الشارع بخطئه، لأخبر الناس أن يقتل ولا يرجع إلى الخلافة، فكان يدخل على الناس فتنة بقصة عثمان من قبل كونها، وكذلك لو أقسم على رجل ليشربن الخمر ما وجب عليه إبرار قسمه، بل الفرض عليه ألا يبره.\nواختلف الفقهاء: إذا أقسم على الرجل فحنث، فروي عن ابن عمر - ﵄ - أن الحالف يكفِّر. وروي مثله عن عطاء وقتادة، وهو قول أهل المدينة والعراق والأوزاعي.\nوفيها قول ثان روي عن عائشة أم المؤمنين: أن مولاة لها أقسمت عليها في قديدة تأكلها فاحنثتها عائشة، فجعل - ﵇ - (تكفير اليمين على) (^٢) عائشة (^٣).\nوقال ابن المنذر: وإسناده لا يثبت. وفيها قول ثالث (روي) (^٤) عن أبي هريرة، وعبيد الله بن عبد الله بن عتبة بن مسعود: أنهما لا يجعلان في ذلك كفارة. قال عبيد الله: ألا ترى أن الصديق قال ما قال، فقال له الشارع: \"لا تقسم\". قال: ولم يبلغنا أنه أمر بالتكفير.\n_________\n(^١) في الأصل: عمر، والمثبت من (ص ٢) وهو الموافق لما في \"شرح ابن بطال\".\n(^٢) في الأصل: يكفر عن يمين. والمثبت من (ص ٢) وهو الموافق لما جاء في \"مصنف عبد الرزاق\" و\"شرح ابن بطال\".\n(^٣) رواه عبد الرزاق في \"مصنفه\" ٨/ ٤٧٩.\n(^٤) من (ص ٢).","vol":"30","page":281},{"text":"قال ابن المنذر: ويقال لمن قال: إن الكفارة تجب على المقسم عليه، ينبغي أن توجب الكفارة على الشارع في قصة الصديق (^١).\nفصل:\nقال: قوله في حديث أسامة: (ونفسه تقعقع) قال شمر: قال خالد بن حبيب. أي: كلما صار إلى حال لم يلبث أن يصير إلى آخر، ويقرب من الموت لا يثبت على حال واحدة، يقال: تقعقع الشيء إذا اضطرب وتحرك (^٢).\nفصل:\nوقول سعد (ما هذا؟): يريد بالاستفهام، ليس أنه يعيب على رسول الله - ﷺ -، ولعله سمعه ينهى عن البكاء الذي فيه الصياح أو العويل، فظن أنه نهى عن البكاء كله.\nوفيه: أنهم كانوا يستفهمونه فيما يخشون عليه فيه السهو؛ لأنه بشر وينسى ليسُن، كما قاله (^٣).\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١١٠ - ١١١.\n(^٢) انظر: \"لسان العرب\" ٦/ ٣٦٩٥.\n(^٣) يشير إلى حديث \"إني لأنسى أو أُنسى لأسن\" رواه مالك في \"الموطأ\" ص ٨٣، قال ابن عبد البر في \"التمهيد\" ٢٤/ ٣٧٥: هذا الحديث بهذا اللفظ أعلمه يروى عن النبي - ﷺ - بوجه من الوجوه مسندًا ولا مقطوعًا من غير هذا الوجه -والله أعلم- وهو أحد الأحاديث الأربعة في \"الموطأ\" التي لا توجد في غيره مسندة ولا مرسلة -والله أعلم- ومعناه صحيح في الأصول. اهـ.\nوحديث النسيان قد سلف في البخاري برقم (٤٠١) كتاب الصلاة، باب: التوجه نحو القبلة حيث كان بلفظ: \"إنما أنا بشر مثلكم، أنسى كما تنسون، فإذا نسيت فذكروني\" ورواه مسلم أيضًا برقم (٥٧٢) كتاب المساجد، باب: السهو في الصلاة والسجود له.","vol":"30","page":282},{"text":"فصل:\nالمراد بتحلة القسم في حديث أبي هريرة قوله تعالى: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١].\nقيل: تقديره: والله إن منكم إلا واردها، وقيل: هو معطوف على قوله: ﴿فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ﴾ [مريم: ٦٨].\nفصل:\n\"والجواظ\" كما قال أبو زيد الأنصاري: الكثير اللحم، المختال في مشيته، يقال: جاظ، يجوظ، (جوظًا) (^١). وقال الأصمعي مثله، وكذا الجوهري: الجواظ: الضخم المختال في مشيته (^٢). وفي \"العين\": الجواظ: الأكول، ويقال: الفاجر (^٣) (^٤). وقال الداودي: إنه الكثير اللحم، الغليظ الرقبة.\nقال: والعتل: الفاحش الأثيم، والمستكبر: المتكبر، الجبار في نفسه، المحتقر للناس.\nوقال الهروي: قال أحمد بن عبيد: هو الجموع المنوع. وقال عن غيره: هو القصير البطين (^٥). وذكر أيضًا مثل ما تقدم عن الجوهري، وكذا فسره ابن فارس (^٦).\n_________\n(^١) في (ص ٢): جوظانًا.\n(^٢) \"الصحاح\" ٣/ ١١٧١.\n(^٣) \"العين\" ٦/ ١٧٠.\n(^٤) انظر: \"شرح ابن بطال\" ٦/ ١١١ - ١١٢.\n(^٥) انظر \"النهاية في غريب الحديث والأثر\" ١/ ٣١٦ مادة: (جوظ).\n(^٦) \"المجمل\" ٢/ ٦٤٦.","vol":"30","page":283},{"text":"وقال القزاز: هو الجافي الغليظ، قال: وكذا العتل: أنه الغليظ الجافي، ومنه قوله تعالى: ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ﴾ [القلم: ١٣] وكذلك في الصحاح في العتل أنه الغليظ الجافي (^١).\nوفي كتاب: ابن فارس أنه الأكول المنوع (^٢)، وعبارة ابن بطال: العتل: الأكول (^٣).\n_________\n(^١) \"الصحاح\" ٥/ ١٧٥٨.\n(^٢) \"المجمل\" ٢/ ٦٤٦.\n(^٣) \"شرح ابن بطال\" ٦/ ١١٢.","vol":"30","page":284},{"text":"<span data-type='title' id=toc-3959>١٠ - باب إِذَا قَالَ: أَشْهَدُ بِاللهِ، أَوْ شَهِدْتُ بِاللهِ</span>\n٦٦٥٨ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ قَالَ: سُئِلَ النَّبِيُّ - ﷺ -: أَيُّ النَّاسِ خَيْرٌ؟ قَالَ: «قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ قَوْمٌ تَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ، وَيَمِينُهُ شَهَادَتَهُ». قَالَ إِبْرَاهِيمُ: وَكَانَ أَصْحَابُنَا يَنْهَوْنَا وَنَحْنُ غِلْمَانٌ أَنْ نَحْلِفَ بِالشَّهَادَةِ وَالْعَهْدِ. [انظر: ٢٦٥٢ - مسلم: ٢٥٣٣ - فتح ١١/ ٥٤٣]\nذكر فيه حديث عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - سُئِلَ النَّبِيُّ - ﷺ -: أَيُّ النَّاسِ خَيْرٌ؟ قَالَ: \"قَرْنِي، ثُمَّ الذِينَ يَلُونَهُمْ، ثُمَّ الذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ قَوْمٌ تَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ، وَيَمِينُهُ شَهَادَتَهُ\". قَالَ إِبْرَاهِيمُ: وَكَانَ أَصْحَابُنَا يَنْهَوْنَنا وَنَحْنُ غِلْمَانٌ أَنْ نَحْلِفَ بِالشَّهَادَةِ وَالْعَهْدِ.\nإنما قصد البخاري من هذا الحديث إلى قول إبراهيم: (وكان أصحابنا ينهوننا ونحن غلمان أن نحلف) يريد: أشهد بالله، وعليَّ عهد الله. قال: نهيهم عن الحلف بذلك أنهما يمينان مغلظان، ووجه النهي عنهما -والله أعلم- أن قوله: أشهد بالله. يقتضي (معنى العلم بالقطع) (^١)، (والعهد) (^٢) لا يقدر أحد على التزامه بما يجب فيه (^٣).\nوعبارة ابن التين أن معناه: يريد أن يقول: وشهادة الله، وعهد الله. وقد أسلفنا في باب: لا تحلفوا بآبائكم فصلًا في الحلف بأشهد بالله، وخلاف العلماء فيه، وأبسطه هنا، والحاصل فيه للعلماء أقوال:\n_________\n(^١) في الأصول: منع العلم والقطع، والمثبت من (ص ٢) وهو الموافق لما في \"شرح ابن بطال\".\n(^٢) في (ص ٢): وعهد الله.\n(^٣) انظر: \"شرح ابن بطال\" ٦/ ١١٢.","vol":"30","page":285},{"text":"أحدها: أن أشهد، وأحلف، وأعزم، كلها أيمان (^١) تجب فيها الكفارة، وهو قول النخعي وأبي حنيفة والثوري. وقال ربيعة والأوزاعي: إذا قال: أشهد لا أفعل كذا، ثم حنث، فهي يمين.\nثانيها: أن أشهد: لا تكون يمينًا حتى يقول: أشهد (بالله) (^٢)، وإن لم يرد ذلك، فليست بأيمان، قال ابن خواز منداد: وضعف مالك: أعزم بالله، وكأنه لم يره يمينًا إلا أن يريد به اليمين (^٣)؛ لأنه (يكون) (^٤) على وجه الاستعانة، فيقول الرجل: أعزم بالله، (وأصول بالله) (^٥)، كأنه يقول: أستعين بالله، ولا يجوز أن يقال: إن قول انرجل: أستعين بالله يكون يمينًا.\nثالثها: أن أشهد بالله وأعزم بالله كناية، حكاه المزني، عن الشافعي، وحكى الربيع عنه: إن قال: أشهد، وأعزم، ولم يقل: بالله، فهو كقوله: والله، وإن قال: أحلف فلا شيء عليه، إلا أن ينوي به اليمين (^٦).\nواحتج الكوفيون بقوله تعالى: ﴿وَاللهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ﴾ [المنافقون: ١]، ثم قال: ﴿اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً﴾ [المنافقون: ٢] فدل أن قول القائلين: أشهد. يمين؛ لأن هذا اللفظ عبارة عن القسم، وإنما يحذف اسم الله اكتفاء بما يدل عليه اللفظ.\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٢٣٧.\n(^٢) في الأصل: بما فيه. والمثبت من (ص ٢).\n(^٣) \"المدونة\" ٢/ ٣٠.\n(^٤) في الأصل: لا يكون، والمثبت من \"شرح ابن بطال\".\n(^٥) من (ص ٢).\n(^٦) \"الأم\" ٧/ ٥٦.","vol":"30","page":286},{"text":"واحتج أصحاب مالك: أن قولك أشهد لا تفعلن كذا؛ ليس بصريح يمين؛ لأنه يحتمل أن يريد: أشهد عليك بشيء إن فعلت كذا، وقد يقول: أشهد بالكعبة، وبالنبي، فلا يكون يمينًا. وأنكر أبو عبيد أن يكون: أشهد يمينًا. وقال: الحالف غير الشاهد، قال: وهذا خارج من الكتاب والسنة، ومن كلام العرب.\nقال الطحاوي: وقوله \"يجيء قوم .. \" إلى آخره، إنما أراد - ﵇ - أنهم يكثرون الأيمان على كل شيء حتى تصير لهم عادة، فيحلف أحدهم حيث لا يراد منه اليمين، وقبل أن يستحلف. يدل على ذلك قول النخعي: وكانوا ينهوننا ونحن غلمان أن نحلف بالشهادة، وبالعهد، يعني أن نحلف بالشهادة بالله، وعلى عهد الله، كما قال تعالى: ﴿وَلَا تَجْعَلُوا اللهَ عُرْضَةً لِأَيْمَانِكُمْ﴾ [البقرة: ٢٢٤]، والشهادة هنا: اليمين بالله.\nقال الله تعالى: ﴿فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللهِ﴾ [النور: ٦] أي: أربع أيمان بالله.\nفصل:\nالقرن: كل طبقة مقترنين في وقت، ومنه قيل لأهل كل مدة أو طبقة بعث فيها نبي: قرن، قلت السنون أو كثرت.\nوقوله: (\"قرني\"): يعني أصحابي \"ثم الذين يلونهم\" يعني: التابعين لهم بإحسان، \"ثم الذين يلونهم\": تابعي التابعين، واشتقاق قرن: من الاقتران، وقيل: القرن ثمانون سنة، أو أربعون، أو مائة.\nوقال ابن الأعرابي: القرن: الوقت من الزمان. وقال غيره: قيل له قرن؛ لأنه يقرن أمة بأمة، عالمًا بعالم، وهو مصدر قرنت، جعل اسمًا للوقت، أو لأهله.","vol":"30","page":287},{"text":"فصل:\nوأصحابه - ﵇ - أفضل الأمة من سمع منه كلمة، أو عقل أنه رآه، وأدناهم منزلة خير ممن يأتي بعدهم. قيل لمالك: من أفضل، معاوية أو عمر بن عبد العزيز؟ فقال: لنظرة نظرها معاوية في وجه رسول الله - ﷺ - خير من عمل عمر بن عبد العزيز.\nفصل:\nقوله: (\"ثم يجيء قوم تسبق شهادة أحدهم يمينه، ويمينه شهادته\") فيه قولان:\nأحدهما: أن يقول: أشهد بالله، أو شهدت بالله لكان كذا.\nوالثاني: أن يحلف على تصديق شهادته قبل أن يشهد، أو بعد، والأول: هو تأويل البخاري.\nفصل:\nقال ابن التين: اختلف عندنا إذا قال: أشهد بالله أو أقسم بالله، أو قال: أشهد أو أقسم، ولم يقل بالله هل هي يمين؟ وفي \"الزاهي\": إذا لم يقل بالله، لا شيء عليه، قال: وأما من حلف على تصديق شهادته قبل الحكم بها، فقال ابن شعبان: تسقط شهادته كأنه لما حلف أتهم فيما شهد به، فسقطت شهادته، وظاهر تأويل البخاري: أن قوله أشهد بالله لا يجوز.","vol":"30","page":288},{"text":"<span data-type='title' id=toc-3960>١١ - باب عَهْدِ اللهِ -﷿</span>-\n٦٦٥٩ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ وَمَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ حَلَفَ عَلَى يَمِينٍ كَاذِبَةٍ، لِيَقْتَطِعَ بِهَا مَالَ رَجُلٍ مُسْلِمٍ -أَوْ قَالَ: أَخِيهِ- لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ». فَأَنْزَلَ اللهُ تَصْدِيقَهُ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ﴾ [آل عمران: ٧٧]. [انظر: ٢٣٥٦ - مسلم: ١٣٨٠ - فتح ١١/ ٥٤٤]\n\n٦٦٦٠ - قَالَ سُلَيْمَانُ فِي حَدِيثِهِ: فَمَرَّ الأَشْعَثُ بْنُ قَيْسٍ فَقَالَ: مَا يُحَدِّثُكُمْ عَبْدُ اللهِ؟ قَالُوا لَهُ، فَقَالَ الأَشْعَثُ: نَزَلَتْ فِيَّ وَفِي صَاحِبٍ لِي، فِي بِئْرٍ كَانَتْ بَيْنَنَا. [انظر: ٢٣٥٧ - مسلم: ١٣٨ - فتح ١١/ ٥٤٤]\nذكر فيه حديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: قَالَ: \"مَنْ حَلَفَ عَلَى يَمِينٍ كَاذِبَةٍ لِيَقْتَطِعَ بِهَا مَالَ رَجُلٍ مُسْلِمٍ -أَوْ قَالَ: أَخِيهِ- لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ\". فَأَنْزَلَ اللهُ -﷿- تصديقه: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ ثَمَنًا قَلِيلًا﴾. الحديث.\nوقد سلف، وذكرنا الخلاف في أوائل الأيمان فيمن حلف بالعهد هل هو يمين، أو كناية فيه. احتج الأول بقوله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ﴾ [آل عمران: ٧٧] الآية المذكورة، فخص عهد الله بالتقدمة على سائر الأيمان، فدل على تأكيد الحلف به، وخشية التقصير في الوفاء به؛ لأن عهد الله ما أخذه على عباده، وما أعطاه عباده. قال تعالى: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللهَ﴾ الآية [التوبة: ٧٥]، فذمهم على ترك الوفاء؛ لأن تاركه مستخف بمن كان عاهده في منعه ما كان عاهده.\nقال ابن القصار: واحتجوا بقوله تعالى: ﴿وَأَوْفُوا بِعَهْدِ اللهِ إِذَا عَاهَدْتُمْ﴾ [النحل: ٩١] ثم عطف عليه بقوله ﴿وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ","vol":"30","page":289},{"text":"تَوْكِيدِهَا﴾ [النحل: ٩١]، ولم يتقدم ذكر غير العهد، فأعلمنا أنه يمين مؤكد، ألا ترى قوله: ﴿وَقَدْ جَعَلْتُمُ اللهَ عَلَيْكُمْ كَفِيلًا﴾ [النحل: ٩١] وقال يحيى بن سعيد: في قوله: ﴿وَلَا تَنْقُضُوا الْأَيْمَانَ﴾ [النحل: ٩١]: العهود (^١).\nوقد روي عن جابر بن عبد الله في قوله تعالى: ﴿أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١] قال: عقدة الطلاق، وعقدة البيع، وعقد الحلف، وعقد العهد، فإذا قال: عليّ عهد الله، فقد عقد على نفسه عقدًا يجب الوفاء به لقوله تعالى: ﴿أَوْفُوا بِالْعُقُودِ﴾.\nوروي عن ابن عباس - ﵄ - إذا قال: عليّ عهد الله، فحنث، يعتق رقبة. قال: قال الشافعي: فإن قال: عليّ عهد الله يحتمل أن يكون معهوده، وهو ما ذكره تعالى في قوله: ﴿أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَنْ لَا تَعْبُدُوا الشَّيْطَانَ﴾ [يس: ٦٠].\nوإذا كان هذا هو معهود الله، وهو محدث، فهو كقوله: ﴿فَرَضَ الله﴾، وتكون عبارة غير مفروضة، ولا يكون يمينًا؛ لأنه يمين بمحدث. قيل: قوله: عليّ عهد الله، غير قوله: معهوده؛ لأنه لم يجر العرف والعادة بأن يقول أحد: عليّ معهود الله، وإنما جرى أن يراد بذلك اليمين.\nوقال مالك: إذا قال: عهد الله وميثاقه، فعليه كفارتان إلا أن ينوي التأكيد، فتكون يمينًا واحدة (^٢).\nوقال الشافعي: عليه كفارة واحدة، وهو قول مطرف، وابن الماجشون، وعيسى بن دينار، والحجة لمالك أنه لما خالف بين\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٦٣٦ (٢١٨٧٦).\n(^٢) \"المدونة الكبرى\" ٢/ ٣٠.","vol":"30","page":290},{"text":"اللفظين وكل واحد يجوز أن يستأنف به اليمين كانت يمينين، وجب لكل لفظ فائدة مجردة (^١)، وقد سارع فيه.\nفصل:\nالعهد على خمسة أوجه:\nتلزم الكفارة في وجهين، وتسقط في اثنين، واختلف في الخامس فإن قال: عليّ عهد الله. كفَّر إن حنث، وقال الشافعي: لا كفارة عليه إذا أطلق. وقال الدمياطي: لا كفارة عليه إذا قال: وعهد الله، حتى يقول: عليّ عهد الله، أو أعطيتك عهد الله، وإلا فلا كفارة عليه، وإن قال: أعاهد الله، فقال ابن (حبيب) (^٢): عليه كفارة يمين، وقال ابن شعبان: لا كفارة عليه. وإن قال: وعهد الله كفَّر عند مالك وأبي حنيفة، وقال الشافعي: إذا أراد به يمينا كان يمينًا، وإلا فلا (^٣). والآية حجة لمالك في قوله ﴿إِنَّ الَّذِينَ يَشْتَرُونَ﴾ الآية [آل عمران: ٧٧].\nوفي رواية أخرى: أنها نزلت في رجل أقام سلعته بعد العصر، وحلف: لقد أعطى بها ما لم يعط. وقد تكون نزلت فيهما جميعًا، وفي إحداهما وهم.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١١٥ - ١١٦.\n(^٢) في الأصل: جبير. والمثبت من (ص ٢).\n(^٣) \"الأم\" ٧/ ٥٦.","vol":"30","page":291},{"text":"<span data-type='title' id=toc-3961>١٢ - باب الحَلِفِ بِعِزَّةِ اللهِ وَصِفَاتِهِ وَكَلَامِهِ</span>\nوَقَالَ ابْنُ عَبَّاسٍ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: «أَعُوذُ بِعِزَّتِكَ». وَقَالَ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -: «يَبْقَى رَجُلٌ بَيْنَ الجَنَّةِ وَالنَّارِ، فَيَقُولُ: يَا رَبِّ، اصْرِفْ وَجْهِي عَنِ النَّارِ، لَا وَعِزَّتِكَ لَا أَسْأَلُكَ غَيْرَهَا». وَقَالَ أَبُو سَعِيدٍ: قَالَ النَّبِيُّ - ﷺ -: «قَالَ اللهُ -﷿-: لَكَ ذَلِكَ وَعَشَرَةُ أَمْثَالِهِ». وَقَالَ أَيُّوبُ - ﵇ -: وَعِزَّتِكَ لَا غِنَى بِي عَنْ بَرَكَتِكَ.\n\n٦٦٦١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شَيْبَانُ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ: قَالَ النَّبِيُّ - ﷺ -: «لَا تَزَالُ جَهَنَّمُ تَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتَّى يَضَعَ رَبُّ الْعِزَّةِ فِيهَا قَدَمَهُ فَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ. وَيُزْوَى بَعْضُهَا إِلَى بَعْضٍ» رَوَاهُ شُغْبَةُ، عَنْ قَتَادَةَ. [انظر: ٤٨٤٨ - مسلم: ٢٨٤٨ - فتح ١١/ ٥٤٥]\nوهذِه كلها سلفت مسندة.\nثم ساق حديث شَيْبَانَ، عن قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ: قَالَ النَّبِيُّ - ﷺ -: \"لَا تَزَالُ جَهَنَّمُ تَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حتى يَضَعَ رَبُّ العِزَّةِ فِيهَا قَدَمَهُ فَتَقُولُ: قَطْ قط وَعِزَّتِكَ. وَيُزْوى بَعْضُهَا إِلَى بَعْضٍ\". رَوَاهُ شُعْبَةُ، عَنْ قَتَادَةَ.\nالشرح:\nتضمنت أحاديث الباب جواز اليمين بصفات الله تعالى، وهو مشهور مذهب مالك.\nوروي عن علي بن زياد، عن مالك: إذا قال: لا والقرآن، لا والمصحف. ليس بيمين، ولا كفارة على من حلف به، فحنث. والقرآن صفة من صفاته تعالى.","vol":"30","page":292},{"text":"وكذلك قال في \"كتاب محمد\" فيمن قال: لا وأمانة الله ويكره اليمين بها (^١). وقد قال - ﵇ -: \"ليس منا من حلف بغير الله\" وفيه أيضًا فيمن حلف فقال: لعمر الله: لا يعجبني أن يحلف به أحد.\nوالأول أبين، ويحمل النهي في الحلف بغير الله أن ذلك في المخلوقات.\nوقوله: (كان - ﵇ - يقول: \"أعوذ بعزتك\") فيه إثبات الصفات، وليس فيه جواز اليمين بالصفة كما بوب عليه.\nوقال ابن بطال: اختلف العلماء في اليمين بصفات الله، فقال مالك في \"المدونة\": الحلف بجميع صفات الله وأسمائه لازم، كقوله: والسميع، والعليم، والبصير، والخبير، واللطيف، أو قال: وعزة الله، وكبريائه، (وقدرته) (^٢)، وأمانته، وحقه، فهي أيمان كلها تكفر (^٣).\nوذكر ابن المنذر مثله عن الكوفيين أنه إذا قال: وعظمة الله، وجلال الله، وكبرياء الله، وأمانة الله وحنث، عليه الكفارة، وكذلك في كل اسم من أسمائه تعالى. وقال الشافعي: في جلال الله، وعظمة الله، وقدرة الله، وحق الله، وأمانة الله، إن نوى بها اليمين فذاك، وإلا فلا؛ لأنه يحتمل: وحق الله واجب، وقدرة الله ماضية. وقال أبو بكر الرازي، عن أبي حنيفة: إن قول الرجل: وحق الله، وأمانة الله ليس بيمين. قال أبو حنيفة: قال الله تعالى: ﴿إِنَّا عَرَضْنَا الْأَمَانَةَ﴾ الآية، المراد بذلك الأيمان.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ١٥.\n(^٢) من (ص ٢).\n(^٣) \"المدونة\" ٢/ ٢٦٣.","vol":"30","page":293},{"text":"والرابع وهو قول سعيد بن جبير، وقال مجاهد: الصلاة. قال أبو يوسف: وحق الله يمين، وفيها الكفارة.\nحجة القول الأول أن أهل السنة أجمعوا على أن صفات الله أسماء له (^١)، ولا يجوز أن تكون صفات غيره، فالحلف بها كالحلف في أسمائه يجب فيها الكفارة، ألا ترى أنه - ﵇ - كثيرًا ما كان يحلف \"لا ومقلب القلوب\" وتقليبه لقلوب عباده صفة من صفاته، ولا يجوز على الشارع أن يحلف بما ليس بيمين؛ لأنه قال: \"من كان حالفًا فليحلف بالله\" (^٢).\nقال أشهب: من حلف بأمانة الله، التي هي صفة من صفاته، فهي يمين، وإن حلف بأمانة الله التي بين العباد فلا شيء عليه. وقال ابن سحنون: معنى قوله ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ﴾ [الصافات: ١٨٠] التي خلقها في خلقه التي يتعازون بها. قال: وقد جاء في التفسير أن العزة هنا يراد بها الملائكة، وإنما ذهب إلى هذا القول ابن سحنون -والله أعلم- فرارًا من أن تكون العزة التي هي صفة الله مربوبة، فيلزمه الحدث وليس كما توهم؛ لأن لفظ الرب قد يأتي في كلام العرب لصاحب الشيء، ومستحقه، ولا يدل ذلك على الحدث والخلق، فنقول لصاحب الدابة: رب الدابة، (ولصاحب الدار: رب الدار) (^٣)، ولصاحب الماشية: رب الماشية، ولا نريد بذلك معنى الخلق، قال تعالى: ﴿وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ﴾ [آل عمران: ٢٦] فليس إعزازه\n_________\n(^١) يقصد المصنف بصفات الله الصفات المعنوية لأن الاشاعرة الذين عبر عنهم في السياق بأهل السنة لا يثبتون غيرها.\n(^٢) سلف برقم (٢٦٧٩) كتاب الشهادات ورواه مسلم (١٦٤٦) كتاب الأيمان، باب النهي عن الحلف بغير الله تعالى.\n(^٣) من (ص ٢).","vol":"30","page":294},{"text":"بعلة، ولا إذلاله بعلة، بل هما حاصلان بالقضاء والمشيئة.\nوقوله تعالى: ﴿مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا﴾ [فاطر: ١٠]، وقوله: ﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ﴾ [المنافقون: ٨] فكيف الجمع بينهما، فإن إحدى الآيتين توجب انفراده تعالى بالعز، والثانية تشير إلى أن لغيره عزًّا. قيل: ولا منافاة بينهما في الحقيقة؛ لأن العز الذي للرسول وللمؤمنين، فهو لله ملكًا، وخلقًا، وعزه سبحانه له وصفاته، فإذًا العز كله لله بقوله: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ﴾ يريد: صاحب العزة ومستحقها وهي نهاية العزة، وغايتها التي لم يزل موصوفًا بها قبل خلقه الخلق، التي لا تشبه عزة المخلوقين. ألا ترى أنه تعالى نزه نفسه بها، فقال: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (١٨٠)﴾ [الصافات: ١٨٠] ولا ينزه نفسه تعالى، ويقدس إلا بما يباين فيه صفات عباده، ويتعالى عن أشباههم، إذ ليس كمثله شيء.\nفصل:\nاختلفوا فيمن حلف بالقرآن، أو المصحف، أو بما أنزل، فروي عن ابن مسعود أن عليه لكل آية كفارة يمين (^١)، وقد أسلفنا حكايته، وهو قول الحسن البصري، وأحمد بن حنبل. وقال ابن القاسم في \"العتبية\": إذا حلف بالمصحف كفارة يمين، وهو قول الشافعي فيمن حلف بالقرآن. قال: القرآن كلام الله، وإليه ذهب أبو عبيد، وقال أبو عبيد: من حلف بالقرآن فلا كفارة عليه، وهو قول عطاء، وروي عن علي بن زياد، عن مالك نحوه، غير أن المعروف عن مذهبه ما يخالف هذِه الرواية.\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٨/ ٤٧٢.","vol":"30","page":295},{"text":"روى إسماعيل بن أبي أويس عن مالك أنه قال: القرآن كلام الله، وليس من الله شيء مخلوق. فهذا القول (منه) (^١) يقطع أن الحالف بالقرآن إذا حلف أن عليه الكفارة، كما إذا حلف بالله، أو باسم من أسمائه، وهذا مذهب جماعة أهل السنة (^٢).\nوذكر ابن المنذر عن بعض أهل العلم أنهم قالوا: إذا كانوا يوجبون الكفارة على من حلف بعظمة الله، وعزته، وجلاله، وكبريائه، فكلام الله وصفته أولى.\nويمسكون عمن حلف بوجه الله فحنث بأن قالوا: عليه الكفارة، فكذلك تجب الكفارة على من حلف بصفة من صفات الله فحنث.\nوأما قول ابن مسعود: عليه لكل آية كفارة. فهو مثله على التغليظ، ولا دليل على صحته؛ لأنه لا فرق بينه وبين آخر لو قال: إن عليه لكل سورة كفارة. وآخر لو قال: إن عليه لكل كلمة كفارة. وهذا لا أصل له، وحسبه: إذا حلف بالقرآن، قد حلف بصفة من صفات الله.\nفصل:\nوقوله في حديث أنس: (\"يضع فيها قدمه\") قال المهلب: أي: ما قدم لها من خلقه، وسبق لها به مشيئته ووعده ممن يدخلها ومثله قوله تعالى: ﴿لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ﴾ [يونس: ٢] أي: متقدم صدق (^٣).\nوقال النضر بن شميل: معنى القدم هنا: (الكفار) (^٤) الذين سبق في علم الله تعالى أنهم من أهل النار، وحمل القدم على أنه المتقدم؛\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ١٦.\n(^٣) \"شرح ابن بطال\" ٦/ ١٢٠.\n(^٤) من (ص ٢).","vol":"30","page":296},{"text":"لأن العرب تقول للشيء المتقدم: قدم. وقال ابن الأعرابي: القدم: هو المتقدم في الشرف (^١)، والفضل خصوصًا، أراد به ما تقدم من الشرف وما يفتخر به. وقيل: القدم خلق يخلقه الله يوم القيامة، فيسميه قدمًا، ويضيفه إليه من طريق الفعل والملك، يضيفه في النار فتمتلئ النار منه. وقيل: المراد به: قدم بعض خلقه فأضيف إليه، كما يقال: ضرب الأمير اللص. على معنى أنه عن أمره، وقد أنكر بعض العلماء أن يتحدث بمثل هذا من الأحاديث.\nوقيل: أراد الوعد من قوله ﴿أَنَّ لَهُمْ قَدَمَ صِدْقٍ﴾ وذكر الداودي عن بعض المفسرين أن معنى قوله ﴿هَلْ مِنْ مَزِيدٍ﴾ (أي: ليس فيَّ من مزيد) (^٢)، وهذا خلاف ما في هذا الحديث، ومن روى: يضع رجله. غير ثابت، وعلى تقديره فلا يخلو من الوجوه السالفة: إما أن يريد رجل بعض خلقه، فأضيف إليه ملكًا وفعلًا، أو يريد به رجل المتجبر، المتكبر من خلقه، إما أولهم فهو إبليس، أو من بعده من أتباعه، وقيل: الرجل في اللغة: الجماعة الكثيرة يشبهها برجل الجراد (^٣).\nفصل:\nوقوله: \"فتقول: قط قط\" أي: حسبي اكتفأت وامتلأت. وقيل: إن ذلك حكايته صوت جهنم. قال الجوهري: وإذا كانت بمعنى حسبي، وهو الاكتفاء، فهي مفتوحة القاف ساكنة الطاء (^٤).\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٩٠٢.\n(^٢) من (ص ٢).\n(^٣) مذهب السلف أن الصفات تمرر كما جاءت ويؤمن بها ولا تفسر ولا يتوهم فيها شيء، وقد تقدم بيان ذلك، وسيأتي مفصلًا في كتاب التوحيد إن شاء الله.\n(^٤) \"الصحاح\" ٣/ ١١٥٣.","vol":"30","page":297},{"text":"قال ابن التين: رويناه بكسرها. وفي رواية أبي ذر: بكسر القاف.\nفصل:\nقوله: (\"ويُزوى بعضها إلى بعض\") أي: يُضم، ويروى بضم الياء وسكون الزاي.","vol":"30","page":298},{"text":"<span data-type='title' id=toc-3962>١٣ - باب قَوْلِ الرَّجُلِ: لَعَمْرُ اللهِ</span>\nقَالَ ابْنُ عَبَّاسٍ - ﵄ - ﴿لَعَمْرُكَ﴾ [الحجر: ٧٢] لَعَيْشُكَ.\n\n٦٦٦٢ - حَدَّثَنَا الأُوَيْسِيُّ، حَدَّثَنَا إِبْرَاهِيمُ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ ح.\nوَحَدَّثَنَا حَجَّاجٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ عُمَرَ النُّمَيْرِيُّ، حَدَّثَنَا يُونُسُ قَالَ: سَمِعْتُ الزُّهْرِيَّ قَالَ: سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْمُسَيَّبِ وَعَلْقَمَةَ بْنَ وَقَّاصٍ وَعُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ، عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا، فَبَرَّأَهَا اللهُ، وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ، فَقَامَ النَّبِيُّ - ﷺ - فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ، فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ: لَعَمْرُ اللهِ لَنَقْتُلَنَّهُ. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح ١١/ ٥٤٦].\nهذا مذكور في \"تفسير الضحاك\" عنه، وفي تفسيره رواية إسماعيل بن أبي زياد الشامي، وروينا في كتاب: \"الأيمان والنذور\" لابن أبي عاصم، عن إبراهيم بن المنذر، ثنا عبد الرحمن بن المغيرة، ثنا عبد الرحمن بن عباس، عن دَلْهم بن الأسود، عن جده عبد الله، عن عمه لقيط بن عامر قال: قال لي رسول الله - ﷺ - \"لعمر إلهك\". الحديث\nثم ساق البخاري حديث عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا، فَبَرَّأَهَا اللهُ، فَقَامَ رسول الله - ﷺ - فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ، فَقَامَ أُسَيْدُ بْنُ الحُضَيْرٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ: لَعَمْرُ الله لنَقْتُلَنَّهُ.\nما ذكره في تفسير ﴿لَعَمْرُكَ﴾ هو في قوله تعالى: ﴿لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (٧٢)﴾ [الحجر: ٧٢]، وروى عنه أبو الجوزاء معناه: بحياتك (^١).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٧/ ٥٢٦.","vol":"30","page":299},{"text":"قال أبو محمد: ما سمعت الله حلف بحياة أحد غير محمد، وهي فضيلة له.\nقال الزجاجي: لعمرو الله، كأنه حلف ببقائه تعالى له.\nقال الجوهري: عمر- بالكسر- يعمر عَمْرًا وعُمْرًا على غير قياس؛ لأن قياس مصدره بالتحريك أي: عاش زمانًا طويلا، وهما وإن كانا مصدرين بمعنى، إلا أنه استعمل في القسم المفتوح، فإذا أدخلت عليه اللام رفعته بالابتداء، فقلت: لعمرو الله، والسلام: لتوكيد الابتداء والخبر محذوف، أي: ما أقسم به، فإن لم تأت باللام نصبته نصب المصادر، فقلت: (عمر الله) (^١) ما فعلت كذا، وعمرك الله ما فعلت، ومعنى لعمرو الله وعمر الله: أحلف ببقاء الله ودوامه، فإذا قلت: عمرك الله فكأنك قلت: بتعميرك الله. أي: بإقرارك له بالبقاء (^٢).\nوقد سلف أن في كتاب محمد فيمن حلف، فقال: لعمر الله: لا يعجبني، وأخاف أن يكون يمينًا قط وقد اختلف العلماء فيه، أعني في قوله: لعمر الله: فقال مالك والكوفيون: هي يمين. وقال الشافعي: كناية، وهو قول إسحاق.\nحجة الأولين أن أهل اللغة قالوا: إنها بمعنى بقاء الله، وبقاؤه صفة ذاته تعالى، فهي لفظة موضوعة لليمين فوجب فيها الكفارة.\nوأما قوله: لعمري. فقال الحسن البصري: عليه الكفارة إذا حنث فيها، وسائر الفقهاء لا يرون فيها كفارة؛ لأنها ليست بيمين عندهم.\n_________\n(^١) من (ص ٢).\n(^٢) \"الصحاح\" ٢/ ٧٥٦.","vol":"30","page":300},{"text":"وأما الآية السالفة وهي: ﴿لَعَمْرُكَ﴾ فإن الله تعالى يقسم بما شاء من خلقه، وقد نهى الشارع عن الحلف بغير الله.\nفصل:\nقوله: (فاستعذر من عبد الله بن أبي)، أي: قال: من يعذرني منه. أي: من يصحبني فاللائمة عليه، فيعذرني في أمره ولا يلومني.\nوقال الداودي: يريد أستنصر وأستعين بمن يكفنيه.","vol":"30","page":301},{"text":"<span data-type='title' id=toc-3963>١٤ - باب قول الله -﷿-: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [البقرة: ٢٢٥]</span>\n٦٦٦٣ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ - ﵂ -: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ﴾ [البقرة:٢٢٥] قَالَ: قَالَتْ: أُنْزِلَتْ فِي قَوْلِهِ: لَا والله، وَبَلَى والله. [انظر: ٤٦١٣ - فتح ١١/ ٥٤٧]\nساق فيه حديث عَائِشَةَ - ﵂ -: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [البقرة: ٢٢٥] قَالَتْ: نزلت في قول الرجل: لَا والله، وَبَلَى والله.\nهذا أسلفنا الكلام عليه قريبًا في التفسير في الآية المذكورة وأوضحنا هناك ولا بأس بإعادتها لبعد مكانها بزيادات، فنقول: اختلف العلماء في لغو اليمين، فذهب إلى قول عائشة - ﵂ - أنه: لا والله، وبلى والله مما لا يعتقده قلب الحالف ولا يقصده ابن عمر، وكان يسمع بعض ولده يحلف عشرة أيمان: لا والله، وبلى والله، فلا يأمره بشيء، وابن عباس - ﵄ - في رواية، وروي ذلك عن القاسم وعطاء وعكرمة والحكم والشعبي في رواية ابن عون عنه، وطاوس والحسن والنخعي، وروى حماد بن زيد، عن أيوب، عن أبي قلابة قال: لا والله، وبلى والله: لغة من لغات العرب، لا يراد بها اليمين، وهي من صلة الكلام. وإليه ذهب أبو حنيفة وأصحابه والشافعي، إلا أن أبا حنيفة قال: اللغو: قول الرجل: لا والله، وبلى والله، فيما يظن أنه صادق على الماضي. وعند\nالشافعي: سواء كانت في الماضي أو المستقبل.\nوفيها قول ثان: روي عن ابن عباس أنه هو أن يحلف الرجل على الشيء، يعتقد أنه كما حلف عليه، ثم وجد على غير ذلك ولما ذكر","vol":"30","page":302},{"text":"ابن عبد البر كلام أبي قلابة قال: وإلى هذا ذهب الشافعي والأوزاعي وابن حي، قال: وذكر الشافعي أن اللغو في كلام العرب الكلام غير المعقود عليه، وهو معنى ما قالته عائشة - ﵂ - وروي أيضًا عن عائشة، ذكره ابن وهب، عن عمر بن قيس، عن عطاء، عنها.\nوروى مثله أيضًا إسماعيلُ القاضي والنخعي والحسن وقتادة، وهو قول ربيعة ومكحول ومالك والليث والأوزاعي، قال مالك: وأحسن ما سمعت في اللغو هذا (^١).\nقال ابن عبد البر: وهو قول أحمد وإسحاق أيضًا ونقل غيره عن أحمد أنه قال: هو الوجهان جميعًا. وجعل مالك لا والله، وبلى والله موضوعة لليمين، ورأى فيها الكفارة إلا ألا يراد بها اليمين، وجعلها الشافعي ومن لم ير فيها الكراهة موضوعة لغير اليمين، إلا أن يراد بها اليمين.\nورأى الشافعي في اللغو الذي عند مالك الكفارة؛ لأن حقيقة اللغو عنده: ما لم يقصد له الحالف، لكن سبق على لسانه، كأنه يريد أن يتكلم بشيء، فيبدر منه اليمين، كذا ذكره ابن بطال، وليس كما ذكر من حقيقة ذلك عنده، بل مقتضى مذهبه مذهب مالك أيضًا، وأنه لا حنث عليه في ذلك.\nقال القاضي إسماعيل: وأعلى الرواية في ذلك وأمثلها في تأويل الآية إنما جاء على قول الرجل: لا والله، وبلى والله، وهو لا يريد اليمين، فلم يكن عليه يمين؛ لأنه لم ينوها، وقال - ﵇ -: \"إنما الأعمال بالنيات\".\nوما جرى على لسان الرجل من قول لم يقصد له ولا نواه، سقطت\n_________\n(^١) \"الاستذكار\" ١٥/ ٦٢.","vol":"30","page":303},{"text":"عنه الكفارة، إذ جعل بمنزلة من لم يحلف. ألا ترى قول أبي قلابة في قوله: لا والله، وبلى والله. أنها في لغة العرب ليست بيمين، وحكي أقوال أخر في لغو اليمين:\nأحدها: رواية طاوس، عن ابن عباس قال: اللغو أن يحلف الرجل وهو غضبان.\nثانيها: قال الشعبي: إنه كل يمين على معصية فليست لها كفارة، ثم قال: لم يكفر للشيطان.\nثالثها: قول سعيد بن جبير: إنه تحريم الحلال، كقول الرجل: هذا الطعام علي حرام. فأكله فلا كفارة عليه، وحكى أبو عمر هذا، عن ابن عباس - ﵄ -، ثم قال: وروي عن سعيد بن جبير، رواه عنه أبو بشر وداود بن أبي هند أيضًا. قال القاضي إسماعيل: وقول سعيد بن جبير ليس على مجرى ما ذهب إليه أهل العلم، فلا حجة له، وإنما يرجع معنى قوله إلى معنى الحديث الذي فيه: \"فليأت الذي هو خير وليكفر عن يمينه\" لأن من حلف أن لا يأكل طعامًا، أو لا يدخل على أخيه، فقد حرم على نفسه ما أحل الله له. ثم قال غيره: وأما قول ابن عباس: اللغو يمين الغضبان. وإنما يشبه الغاضب لمن لم يقصد إلى اليمين ولا أراده، وكأنه غلبه الغضب، فهو كمن لم ينو اليمين، فلا كفارة عليه، وهذا معنى ضعيف؛ لأن جمهور الفقهاء على أن الغاضب عندهم قاصد إلى أفعاله، والغضب يزيد تأكيدًا وقوة في قصده، وسيأتي مذاهب العلماء فيمن حلف على معصية أو نذرها قريبًا في باب: النذر فيما لا يملك. \"ولا نذر في معصية\" (^١).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٢٢ - ١٢٤.","vol":"30","page":304},{"text":"فصل:\nوحديث عائشة - ﵂ - لفظ \"الموطأ\" فيه: لا والله، وبلى والله (^١)، وفي \"الاستذكار\" لابن عبد البر: قالت عائشة - ﵂ -: اللغو الذي ذكره الله. قال أبو عمر: تفرد يحيى بن سعيد بذكر السبب في نزول الآية الكريمة، ولم يذكره أحد غيره (^٢).\nوفي كتاب ابن أبي عاصم: ثنا كثير بن عبيد، أنا محمد بن حرب، ثنا الزبيدي، عن الزهري، عن عروة، عن عائشة قالت: لغو اليمين ما كان في المراء أو الهزل أو المراجعة في الحديث الذي لا يعقد عليه القلب، وإنما الكفارة في كل يمين حلفت فيها على حد من الأمر في غضب أو غيره: لتفعلن أو لتتركن، فذلك عقد الأيمان التي فرض الله فيها الكفارة، قال الله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [البقرة: ٢٢٥].\nولأبي داود عنها أن رسول الله - ﷺ - قال: \"هو قول الرجل في بيته: كلا والله، وبلى والله\" (^٣). قال عبد الحق: رواه جماعة عن عائشة - ﵂ - قولها (^٤).\nوذكر عبد الرزاق، عن معمر، عن الزهري، عن عروة، عنها قالت في الآية: هم القوم يتدارءون، يقول أحدهم: لا والله، وبلى والله، وكلا والله، لا تعقد عليه قلوبهم (^٥).\n_________\n(^١) \"الموطأ\" ص ٢٩٥.\n(^٢) \"الاستذكار\" ١٥/ ٦٠.\n(^٣) \"سنن أبي داود\" (٣٢٥٤).\n(^٤) \"الأحكام الوسطي\" ٤/ ٣٠.\n(^٥) \"المصنف\" ٨/ ٤٧٤ (١٥٩٥٢).","vol":"30","page":305},{"text":"وروى ابن وهب عن يونس، عن ابن شهاب أن عروة حدثه، عن عائشة قالت: أيمان اللغو ما كان في المراء والقول والمزاحة، والحديث الذي لا تعقد عليه القلوب.\nقال ابن عبد البر: وروي مثل قول مالك، عن عائشة، من طريق لا يثبت ذكره ابن وهب، عن عمر بن قيس المتروك، عن عطاء، عنها ولم يتابع عمر أيضًا على ذلك، فقد خالفه ابن جريج، وغيره، عن عطاء، فرواه على حسب ما رواه مالك أنه قول الرجل: لا والله، وبلى والله. ويقولون: إن عطاء لم يسمع من عائشة غير هذا الحديث في حين مسيره إليها مع عبيد بن عمير.\nوذكر ابن وهب أيضًا، عن الثقة عنده، عن ابن شهاب، عن عروة، عنها، مثل رواية عمر بن قيس، عن عطاء، وهذا لا يصح؛ لأن رواية ابن وهب هذِه عن الثقة عنده تعارضها رواية ابن وهب، عن يونس، عن ابن شهاب، عن عروة، عنها قالت: أيمان اللغو فيما كان في المراء، والقول الذي لا يعقد عليه القلب. وهذا معنى رواية مالك عن هشام، عن أبيه، عنها، دون ما ذهب إليه في معنى لغو اليمين، ويروى مثل قول مالك أيضًا في اللغو عن الحسن البصري، ورواه زرارة بن أوفى، وقتادة، ومجاهد. ورواية عن الشعبي رواها عمرو بن دينار. ورواية أيضًا عن النخعي، رواها عن مغيرة ومنصور (^١).\nقال أبو محمد ابن حزم: لغو اليمين لا كفارة فيه ولا إثم، وعن ابن عباس ولا يصح عنه من طريق الكلبي: لغو اليمين هو قول الرجل: هذا والله فلان، وليس بفلان (^٢).\n_________\n(^١) \"الاستذكار\" ١٥/ ٦١ - ٦٣.\n(^٢) \"المحلى\" ٨/ ٣٤.","vol":"30","page":306},{"text":"قال: وقد تناقض في هذا المالكيون والحنفيون، فأسقطوا الكفارة هنا وأوجبوها على من فعل ما حلف عليه ناسيًا أو مكرهًا، ولا فرق بينهما، وأيضًا فإنهم رأوا اللغو في اليمين بالله، ولم يروه في اليمين بغيره، كالمشي إلى مكة والطلاق وغير ذلك. قال: ومن حلف على ما لا يدري أهو كذلك أم لا، وعلى ما قد يكون ولا يكون، كمن حلف: لينزلن المطر غدًا. فنزل أو لم ينزل، فلا كفارة عليه في شيء من ذلك، وقد صح أن عمر يحلف عند رسول الله - ﷺ - أن ابن صياد هو الدجال، ولم يأمره بكفارة. وقال مالك: عليه الكفارة، كان ما حلف عليه أو لم يكن.","vol":"30","page":307},{"text":"<span data-type='title' id=toc-3964>١٥ - باب (إِذَا حَنِثَ نَاسِيًا) (^١) فِي الأَيْمَانِ</span>\nوَقَوْلِ اللهِ تَعَالَى ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ﴾ [الأحزاب: ٥٦]. وَقَالَ: ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ﴾ [الكهف: ٧٣].\n\n٦٦٦٤ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا مِسْعَرٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا زُرَارَةُ بْنُ أَوْفَى، عَنْ أَبِي هُرَيْرَةَ يَرْفَعُهُ قَالَ: «إِنَّ اللهَ تَجَاوَزَ لأُمَّتِي عَمَّا وَسْوَسَتْ أَوْ حَدَّثَتْ بِهِ أَنْفُسَهَا، مَا لَمْ تَعْمَلْ بِهِ أَوْ تَكَلَّمْ» [انظر: ٢٥٢٨ - مسلم: ١٢٧ - فتح ١١/ ٥٤٨]\n\n٦٦٦٥ - حَدَّثَنَا عُثْمَانُ بْنُ الهَيْثَمِ -أَوْ مُحَمَّدٌ، عَنْهُ- عَنِ ابْنِ جُرَيْجٍ قَالَ: سَمِعْتُ ابْنَ شِهَابٍ يَقُولُ: حَدَّثَنِي عِيسَى بْنُ طَلْحَةَ، أَنَّ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ الْعَاصِ حَدَّثَهُ أَنَّ النَّبِيَّ - ﷺ - بَيْنَمَا هُوَ يَخْطُبُ يَوْمَ النَّحْرِ إِذْ قَامَ: إِلَيْهِ رَجُلٌ فَقَالَ: كُنْتُ أَحْسِبُ يَا رَسُولَ اللهِ كَذَا وَكَذَا قَبْلَ كَذَا وَكَذَا. ثُمَّ قَامَ آخَرُ فَقَالَ: يَا رَسُولَ اللهِ، كُنْتُ أَحْسِبُ كَذَا وَكَذَا -لِهَؤُلَاءِ الثَّلَاثِ- فَقَالَ النَّبِيُّ - ﷺ -: «افْعَلْ وَلَا حَرَجَ» لَهُنَّ كُلِّهِنَّ يَوْمَئِذٍ، فَمَا سُئِلَ يَوْمَئِذٍ عَنْ شَيْءٍ إِلاَّ قَالَ: «افْعَلْ وَلَا حَرَجَ». [انظر: ٨٣ - مسلم: ١٣٠٦ - فتح ١١/ ٥٤٩]\n\n٦٦٦٦ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ - ﷺ -: زُرْتُ قَبْلَ أَنْ أَرْمِيَ. قَالَ: «لَا حَرَجَ». قَالَ آخَرُ: حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ. قَالَ: «لَا حَرَجَ». قَالَ آخَرُ: ذَبَحْتُ قَبْلَ أَنْ أَرْمِيَ. قَالَ: «لَا حَرَجَ» [انظر: ٨٤ - مسلم: ١٣٠٧ - فتح ١١/ ٥٤٩]\n\n٦٦٦٧ - حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَجُلًا دَخَلَ الْمَسْجِدَ يُصَلِّي وَرَسُولُ اللهِ - ﷺ - فِي نَاحِيَةِ الْمَسْجِدِ، فَجَاءَ فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ: «ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ». فَرَجَعَ فَصَلَّى ثُمَّ سَلَّمَ، فَقَالَ: «وَعَلَيْكَ، ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ». قَالَ فِي\n_________\n(^١) من (ص ٢).","vol":"30","page":308},{"text":"الثَّالِثَةِ فَأَعْلِمْنِي. قَالَ: «إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغِ الْوُضُوءَ، ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ وَاقْرَأْ بِمَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ رَأْسَكَ حَتَّى تَعْتَدِلَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَسْتَوِىَ وَتَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَسْتَوِىَ قَائِمًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا». [انظر: ٧٥٧ - مسلم: ٣٩٧ - فتح ١١/ ٥٤٩]\n\n٦٦٦٨ - حَدَّثَنَا فَرْوَةُ بْنُ أَبِي المَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: هُزِمَ الْمُشْرِكُونَ يَوْمَ أُحُدٍ هَزِيمَةً تُعْرَفُ فِيهِمْ، فَصَرَخَ إِبْلِيسُ: أَيْ عِبَادَ اللهِ أُخْرَاكُمْ فَرَجَعَتْ أُولَاهُمْ فَاجْتَلَدَتْ هِيَ وَأُخْرَاهُمْ، فَنَظَرَ حُذَيْفَةُ بْنُ الْيَمَانِ فَإِذَا هُوَ بِأَبِيهِ، فَقَالَ: أَبِي أَبِي. قَالَتْ: فَوَاللهِ مَا انْحَجَزُوا حَتَّى قَتَلُوهُ، فَقَالَ حُذَيْفَةُ: غَفَرَ اللهُ لَكُمْ. قَالَ عُرْوَةُ: فَوَاللهِ مَا زَالَتْ فِي حُذَيْفَةَ مِنْهَا بَقِيَّةٌ حَتَّى لَقِيَ اللهَ. [انظر: ٣٣٩٠ - فتح ١١/ ٥٤٩]\n\n٦٦٦٩ - حَدَّثَنِي يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: حَدَّثَنِي عَوْفٌ، عَنْ خِلَاسٍ وَمُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ أَكَلَ نَاسِيًا وَهْوَ صَائِمٌ\nفَلْيُتِمَّ صَوْمَهُ، فَإِنَّمَا أَطْعَمَهُ اللهُ وَسَقَاهُ» [انظر: ١٩٣٣ - مسلم: ١١٥ - فتح ١١/ ٥٤٩]\n\n٦٦٧٠ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ عَنِ الأَعْرَجِ، عَنْ عَبْدِ اللهِ ابْنِ بُحَيْنَةَ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - فَقَامَ فِي الرَّكْعَتَيْنِ الأُولَيَيْنِ قَبْلَ أَنْ يَجْلِسَ، فَمَضَى فِي صَلَاتِهِ، فَلَمَّا قَضَى صَلَاتَهُ انْتَظَرَ النَّاسُ تَسْلِيمَهُ، وَسَجَدَ قَبْلَ أَنْ يُسَلِّمَ، فَكَبَّرَ ثُمَّ رَفَعَ رَأْسَهُ، ثُمَّ كَبَّرَ وَسَجَدَ، ثُمَّ رَفَعَ رَأْسَهُ وَسَلَّمَ. [انظر: ٨٢٩ - مسلم: ٥٧٠ - فتح ١١/ ٥٤٩]\n\n٦٦٧١ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ، سَمِعَ عَبْدَ الْعَزِيزِ بْنَ عَبْدِ الصَّمَدِ، حَدَّثَنَا مَنْصُورٌ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - أَنَّ نَبِيَّ اللهِ - ﷺ - صَلَّى بِهِمْ صَلَاةَ الظُّهْرِ، فَزَادَ أَوْ نَقَصَ مِنْهَا -قَالَ مَنْصُورٌ: لَا أَدْرِي إِبْرَاهِيمُ وَهِمَ أَمْ عَلْقَمَةُ- قَالَ: قِيلَ: يَا رَسُولَ اللهِ، أَقَصُرَتِ الصَّلَاةُ أَمْ نَسِيتَ؟ قَالَ: «وَمَا ذَاكَ؟». قَالُوا: صَلَّيْتَ كَذَا وَكَذَا. قَالَ: فَسَجَدَ بِهِمْ سَجْدَتَيْنِ ثُمَّ قَالَ: «هَاتَانِ السَّجْدَتَانِ لِمَنْ","vol":"30","page":309},{"text":"لَا يَدْرِي، زَادَ فِي صَلَاتِهِ أَمْ نَقَصَ، فَيَتَحَرَّى الصَّوَابَ، فَيُتِمُّ مَا بَقِيَ، ثُمَّ يَسْجُدُ سَجْدَتَيْنِ» [انظر:٤٠١ - مسلم: ٥٧٢ - فتح ١١/ ٥٥٠]\n\n٦٦٧٢ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ: قُلْتُ لاِبْنِ عَبَّاسٍ، فَقَالَ: حَدَّثَنَا أُبَيُّ بْنُ كَعْبٍ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ -: ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا﴾ [الكهف: ٧٣] قَالَ: «كَانَتِ الأُولَى مِنْ مُوسَى نِسْيَانًا» [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح ١١/ ٥٥٠]\n\n٦٦٧٣ - قَالَ أَبُو عَبْدِ اللهِ: كَتَبَ إِلَيَّ مُحَمَّدُ بْنُ بَشَّارٍ: حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنِ الشَّعْبِيِّ قَالَ: قَالَ الْبَرَاءُ بْنُ عَازِبٍ وَكَانَ عِنْدَهُمْ ضَيْفٌ لَهُمْ، فَأَمَرَ أَهْلَهُ أَنْ يَذْبَحُوا قَبْلَ أَنْ يَرْجِعَ؛ لِيَأْكُلَ ضَيْفُهُمْ، فَذَبَحُوا قَبْلَ الصَّلَاةِ، فَذَكَرُوا ذَلِكَ لِلنَّبِيِّ - ﷺ، فَأَمَرَهُ أَنْ يُعِيدَ الذَّبْحَ. فَقَالَ: يَا رَسُولَ اللهِ، عِنْدِي عَنَاقٌ جَذَعٌ، عَنَاقُ لَبَنٍ هِيَ خَيْرٌ مِنْ شَاتَيْ لَحْمٍ. فَكَانَ ابْنُ عَوْنٍ يَقِفُ فِي هَذَا المَكَانِ عَنْ حَدِيثِ الشَّعْبِيِّ، وَيُحَدِّثُ عَنْ مُحَمَّدِ بْنِ سِيرِينَ بِمِثْلِ هَذَا الْحَدِيثِ، وَيَقِفُ فِي هَذَا الْمَكَانِ وَيَقُولُ: لَا أَدْرِي أَبَلَغَتِ الرُّخْصَةُ غَيْرَهُ أَمْ لَا. [انظر: ٩٥١ - مسلم: ١٩٦١ - فتح ١١/ ٥٥٠] رَوَاهُ أَيُّوبُ، عَنِ ابْنِ سِيرِينَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٦٦٧٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ قَالَ: سَمِعْتُ جُنْدَبًا قَالَ: شَهِدْتُ النَّبِيَّ - ﷺ - صَلَّى يَوْمَ عِيدٍ ثُمَّ خَطَبَ ثُمَّ قَالَ: «مَنْ ذَبَحَ فَلْيُبَدِّلْ مَكَانَهَا، وَمَنْ لَمْ يَكُنْ ذَبَحَ فَلْيَذْبَحْ بِاسْمِ اللهِ» [انظر: ٩٨٥ - مسلم: ١٩٦٠ - فتح ١١/ ٥٥٠]\nأخرج البخاري الآية الأولى في كل شيء، وغيره قال: هي في قصة مخصوصة، إنما في الشخص [يقول]: يا أبي وليس هو ابنه، أو في الرجل يأتي امرأته حائضًا (ولا يعلم) (^١)، ألا ترى أن القتل خطأ يوجب الدية، وإتلاف المال كذلك يوجب الغرم، وساق في الباب\n_________\n(^١) من (ص ٢).","vol":"30","page":310},{"text":"أحاديث سنقف عليها.\nواختلف العلماء فيمن حنث ناسيًا هل تجب عليه كفارة أم لا؟ على قولين:\nأحدهما: لا. قال عطاء وعمرو بن دينار في الرجل يحلف بالطلاق على أمر أن لا يفعله ففعله ناسيًا، لا شيء عليه، وقاله إسحاق أيضًا.\nوثانيهما: نعم -وهو قول طائفة- في كل شيء الكفارة لازمة عليه سواء كان ظهارًا أو طلاقًا أو عتاقًا، وهو قول سعيد بن جبير وقتادة والزهري وربيعة، وبه قال مالك والكوفيون واختلف قول الشافعي، فمرة قال: لا يحنث وهو الأظهر، وقال مرة: يحنث. وفيه قول ثالث: أنه يحنث (في الطلاق خاصة، وهو قول أحمد.\nوحكى ابن هبيرة عنه ثلاث روايات: يحنث) (^١) مطلقًا، لا مطلقًا، إن كانت اليمين بالله تعالى أو بالظهار لم يحنث، وإن كانت بالطلاق أو العتاق، حنث. احتج المسقط لها بالكتاب والسنة، أما الكتاب فبين تعالى أنه لا جناح علينا إلا فيما (عقدت) (^٢) قلوبنا. والآية الثانية ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ﴾ والسنة قوله - ﵇ -: \"وضع عن أمتي الخطأ والنسيان وما استكرهوا عليه\" (^٣) فوجب أن يكون موضوعًا من كل وجه إلا أن يقوم دليل. قالوا: ووجدنا النسيان لا حكم له في الشرع، مثل كلام الناسي في الصلاة، فوجب أن يحمل عليه كلامه\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): تعمدت.\n(^٣) رواه ابن ماجه (٢٠٤٥) من طريق الوليد بن مسلم، ثنا الأوزاعي، عن عطاء، عن ابن عباس مرفوعًا.\nوالحديث صححه الألباني في \"الإرواء\" ١/ ١٢٣ (٨٢).","vol":"30","page":311},{"text":"إذا حنث ناسيًا عارضهم الموجب لها، قال: الآية لا تنفي وجوب الكفارة؟ لأنه قد أوقع الحنث، فلا يكون عليه جناح، والكفارة تجب، وإنما أراد برفع الجناح الضيق والإثم، ألا ترى أن الكفارة تجب في قتل الخطأ مع رفع الجناح والإثم، فإن المنفي: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ﴾ [البقرة: ١٩٨] لا إثم ولا كفارة. عارضهم الموجب: المراد: لا إثم؛ لأنه وجد منه الفعل على وجه ينسب إليه كالعامد، واعترض بالمكره، فأجابوا بأن الفعل لا ينسب إليه بل إلى (مراده) (^١).\nفصل:\nقال المهلب: هذِه الأحاديث التي أدخلها البخاري في الباب، إنما حاول فيها إثبات العذر بالجهل والنسيان وإسقاط الكفارة، وجعلها كلها في معنى واحد عند الله، واستدل بأفعاله وأقواله، وما بسطه من عذر من جهل أو تأول فأخطأ، وبما حكم به في النسيان في الصلاة وغيرها.\nوالذي يوافق تبويبه قوله - ﵇ - \"إن الله تجاوز لأمتي عما حدثت به أنفسها\". وحديث أبي هريرة: \"من أكل ناسيًا فليتم صومه\" ولم يأمره بالإعادة.\nوحديث ابن بحينة فيما نسبه - ﵇ - من الجلوس في الصلاة، فلم يعده على حسب ما نسيه ولا قضاه، وكذلك نسيان موسى لم يطالب به الخضر بعد أن كان شرط عليه أن لا يسأله عن شيء، فلما سمح له الخضر وهو عبد من عباد الله كان الله أولى بالعفو عن مثل ذلك، فصدر به البخاري على سبيل قوة الرجاء في عفو الله، وكذا قوله\n_________\n(^١) في (ص ٢): من أكره.","vol":"30","page":312},{"text":"﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ﴾ [الأحزاب: ٥] يعني في قصة التبني الذي قد كان لصق بقلوب العرب، وغلب عليهم من نسبة المتبنين إلى من تبناهم، لا إلى آبائهم، فعذرهم الله بغلبة العادة وقد آخذهم بما تعمدوه من ذلك. وأما غير ذلك بما ذكر من المعاني في هذا الباب، فإنما هي على التشبيه.\nفأما قوله: \"لا حرج\" فيما قدمه من النسك، فإنما عذرهم بالجهالة لحدود ما أنزل الله في كتابه، وكان فرض الحج لم تتبين كيفيته عند العرب، حتى كان - ﵇ - هو الذي يتولى بيانه عملًا بنفسه، فلم يوجب على المخطئ في التقديم والتأخير فدية لغلبة الجهالة. فإن قلت: في أحاديث الباب ما يدل على السقوط وما يدل على الإثبات لحديث: \"ارجع فصل فإنك لم تصل\" وحديث ابن مسعود \"فيتحرى الصواب\" وحديث ابن نيار في الأضحية.\nقلت: أما الأول فإنه كان قد تقدم العلم بحدود الصلاة من الشارع، فلم يعذر الناقص منها، فأمره بالإعادة، ثم أوسعه لما حلف له أنه لا يعرف غير هذا ما أوسع أهل الجهالة من أنه لم يأمره بعد يمينه بالإعادة لما سلف قبلها.\nوأما الثاني: فمختلف معناه؛ لأن المتروك من السنن نسيانًا لا يرجع إليه، بل يجبره بغيره من السنن، كما جبر الجلسة المتروكة بالسجدتين المستويتين. وأما ما ترك من الفرض فلابد من الإتيان به، وإرغام أنف الشيطان بالسجود الذي بتركه خلد في الجحيم، وذلك لتقدم المعرفة بهيئة الصلاة سننًا وفرائض.\nوأما إعادة الأضحية، فعذر الشارع ابن نيار؛ بما توهمه جائزًا له من إكرام الضيف، وإطعام الجيران، فجوز عنه ما لا يجزئ عن أحد بعده،","vol":"30","page":313},{"text":"وأوجب عليه الإعادة؛ لتقدم المعرفة بالسنن، وقطع الذريعة إلى الاشتغال بالأكل عن الصلاة الفاضلة التي أمر الشارع - ﵇ - بإخراج ذوات الخدور والحيض من النساء إليها؛ لما في شهودها من الخير، (وبركة) (^١) دعوة المسلمين.\nوأما حديث حذيفة فإنه أسقط الدية عن قاتلي أبيه، وعذرهم بالجهالة؛ لأن الدية كانت عليهم بنص القرآن، وبقيت الكفارة عليهم فيما بينهم، وبين ربهم -﷿-، وقد يدخل البخاري نصوص الأحاديث المختلفة الألفاظ لاختلاف الناس فيها، ييسرها لأهل النظر والفقه، (واستنبط) (^٢) كل واحد منهم مذهبه، كحديث جابر في بيع الجمل فيه لفظ اشتراط ظهره، ولفظة فقار ظهره، والإفقار تفضل، والاشتراط كراء ولذا أدخل البخاري في هذا الباب أحاديث في ظاهرها ما يتعارض لينظره الناظر، ويتدبر المستبحر، وإنما يصح معنى الحديث في نسيان اليمين إذا فات بالموت، فحينئذٍ يمكن أن يعذر بالنسيان، ويرجى له تجاوز الله وعفوه، وأما متى ذكره فالكفارة لازمة (^٣).\nفصل:\nحاصل ما ذكره في الباب أحد عشر حديثًا:\nأحدها:\nحديث أَبِي هُرَيْرَةَ - ﵁ - يَرْفَعُهُ قَالَ: \"إِنَّ اللهَ -﷿- تَجَاوَزَ لأمُّتِي عَمَّا وَسْوَسَتْ أَوْ حَدَّثَتْ بِهِ أَنْفُسَهَا، مَا لَمْ تَعْمَلْ بِهِ أَوْ تَكَلَّمْ (به) (^٤) \".\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): ويبسط.\n(^٣) انظر: \"شرح ابن بطال\" ٦/ ١٢٧ - ١٣٠.\n(^٤) من (ص ٢).","vol":"30","page":314},{"text":"وهو رد على القاضي أبي بكر القائل أن من هم بمعصية ووطن نفسه عليها أنه مأخوذ بذلك؛ لأنه قال: \"ما لم يعمل به أو يتكلم به\".\nثانيها: حديث عَبْدِ اللهِ بْنِ عَمْرِو \"افْعَلْ وَلَا حَرَجَ\".\nثالثها: حديث ابن عَبَّاسٍ مثله.\nوهو ظاهر في نفي الإثم والهدي. وبه قال مالك، وخالف ابن الماجشون في الهدي، واحتج بقوله تعالى: ﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦]، وفي مسلم حلقت قبل أن أرمي؟ قال: \"ارم ولا حرج\" (^١).\nوتحمله مالك على نفي الاثم وتَوجب الهدي، وغيره حمله عليهما.\nرابعها:\nحديث أَبِي هُرَيْرَةَ في المسيء صلاته، وفيه: \"ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَسْتَوِيَ وَتَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حتى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَسْتَوِيَ قَائِمًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا\".\nوهو رد على من وقف في إيجاب الطمأنينة في الجلوس بين السجدتين.\nقال الداودي: وقوله \"ارجج فصلِّ\" ليس من هذا الباب.\nقلت: بل هو منه؛ لأنه لم يؤثمه، وقد سلف وجهه أيضًا.\nوذكره الطمأنينة في الأركان حجة للمشهور من مذهب مالك أنها فرض، وهو مذهبنا، نعم لم يذكره في الاعتدال في الروايات المشهورة، ووردت من خارج الصحيح بإسناد صحيح.\nوقوله: (\"ثم اقرأ بما تيسير معك من القرآن\") احتج بظاهره\n_________\n(^١) مسلم (١٣٠٦/ ٣٣٣).","vol":"30","page":315},{"text":"أبو حنيفة على ما قرأ به الإنسان أجزأه، والجمهور حملوه على أن ذلك بعد الفاتحة، أو كان ذلك قبل أن تفرض، وأعلى منهما أنه صح أنه أمره بقراءة الفاتحة، وقد أسلفناه في موضعه\nالحديث الخامس:\nحديث عَائِشَةَ: هُزِمَ المُشْرِكُونَ يَوْمَ أُحُدٍ هَزِيمَةً تُعْرَفُ فِيهِمْ، فَصَرَخَ إِبْلِيسُ: أي عِبَادَ اللهِ أُخْرَاكُمْ فَرَجَعَتْ أُولَاهُمْ فَاجْتَلَدَتْ هِيَ وَأُخْرَاهُمْ، فَنَظَرَ حُذَيْفَةُ بْنُ اليَمَانِ فَإِذَا هُوَ بِأَبِيهِ، فَقَالَ: أَبِي. قَالَتْ: فَوَاللهِ مَا انْحَجَزُوا حَتَّى قَتَلُوهُ، فَقَالَ حُذَيْفَةُ: غَفَرَ اللهُ لَكُمْ. قَالَ عُرْوَةُ: فَوَاللهِ مَا زالَتْ في حُذَيْفَةَ بَقِيَّةٌ حَتَّى لَقِيَ اللهَ.\nمعنى (ما انحجزوا): لم يمتنعوا، يقال: حجزه يحجزه حجزًا، أي: منعه، ولم ينكر الشارع عليهم لجهلهم.\nالحديث السادس:\nحديث أبي هريرة - ﵁ - في الأكل ناسيا، وهو حجة على أنه لا قضاء عليه خلافًا لمالك في الواجب\nوقد سلف أنه صح أنه لا قضاء عليه، ولا كفارة.\nالحديث السابع:\nحديث عَبْدِ اللهِ بن بُحَيْنَةَ في تركه - ﵇ - الجلوس في الواجب، وفيه: وَسَجَدَ قَبْلَ أَنْ يُسَلِّمَ.\nالثامن:\nحديث ابن مَسْعُودٍ - ﵁ - في صلاته - ﵇ - الظهر فزاد أو نقص فيها.\nوالأول حجة لمالك على أبي حنيفة في قوله: السجود كله بعد","vol":"30","page":316},{"text":"السلام، وهذا سجد قبله في النقصان، ونُسب ابن بحينة (^١) إلى أمه لأنها كانت من بني عبد المطلب، فنُسب إليها.\nقال الداودي: قوله: قيل: يا رسول الله، أم نسيت؟ في حديث ابن مسعود، هذا يدل أنهم علموا أنه صلى قبل (أربع) (^٢)، وأنهم علموا ما صلى، وهذا لا يعرف فوته إلا بعد السلام، والحديث فيه بعض الوهم إلا أن آخره مفسرًا يستغني به عن أول الحديث إذ فيه قبله: قال منصور: لا أدري إبراهيم وَهَم أم علقمة؟ وقوله: وَهَم هو بفتح الهاء. قال الجوهري: وهمت في الحساب، أوهم أي: غلطت وسهوت، ووهمت في الشيء بالفتح: أهم وهمًا إذا ذهب وهمك إليه وأنت تريد غيره (^٣).\nالحديث التاسع:\nحديث سَعِيدِ بْنِ جُبَيْرٍ: قُلْتُ لاِبْنِ عَبَّاسٍ ثَنَا أُبَيُّ بْنُ كَعْبٍ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يقول: ﴿قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا﴾ [الكهف: ٧٣]، قَالَ: \"كَانَتِ الأُولَى مِنْ مُوسَى نِسْيَانًا\".\n(وجهه) (^٤) أنه لا إثم في قول موسى - ﵇ - ولا عقوبة، إنما سأله أن لا يفارقه.\nوقوله: (\"كانت الأولى من موسى نسيانًا\") يعني: أنه لم ينس في الثانية ما عهد إليه فيه، ولكنه رأى شيئًا هو عنده منكرًا، فلم يلزم نفسه\n_________\n(^١) ورد بهامش الأصل: هي بحينة بنت الحارث بن المطلب بن عبد مناف، فالصواب حذف (عبد) وإن وقع في الصحيح حليف بني عبد المطلب فالصواب حذف عبد، والله أعلم.\n(^٢) كذا بالأصل وعليها: كذا. ولعلها: أربعًا.\n(^٣) \"الصحاح\" ٥/ ٢٠٥٥.\n(^٤) في (ص ٢): وحيث.","vol":"30","page":317},{"text":"ما شرط، فلما قال له ﴿أَلَمْ أَقُلْ لَكَ﴾ الآية [الكهف: ٧٥] علم أنه لم يفعل إلا ما أمر به، فقال: ﴿إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا﴾ [الكهف: ٧٦] وما يحتمل أن تكون الثالثة إلا نسيانًا.\nالحديث العاشر:\nقَالَ أَبُو عَبْدِ اللهِ: كَتَبَ إِلَيَّ مُحَمَّدُ بْنُ بَشَّارٍ: ثَنَا مُعَاذُ بْنُ مُعَاذٍ، ثَنَا ابن عَوْنٍ، عَنِ الشَّعْبِيِّ قَالَ: قَالَ البَرَاءُ بْنُ عَازِبٍ - ﵄ -: وَكَانَ عِنْدَهُمْ ضَيْفٌ لَهُمْ، فَأَمَرَ أَهْلَهُ أَنْ يَذْبَحُوا قَبْلَ أَنْ يَرْجِعَ؛ لِيَأْكُلَ ضَيْفُهُمْ، فَذَبَحُوا قَبْلَ الصَّلَاةِ، فَذَكَرُوا ذَلِكَ لرسول الله - ﷺ -، فَأَمَرَهُ أَنْ يُعِيدَ الذَّبْحَ. فَقَالَ: يَا رَسُولَ اللهِ، عِنْدِي عَنَاقٌ جَذَعٌ، عَنَاقُ لَبَنٍ هِيَ خَيْرٌ مِنْ شَاتَيْ لَحْمٍ. فَكَانَ ابن عَوْنٍ يَقِفُ فِي هذا المَكَانِ عَنْ حَدِيثِ الشَّعْبِيِّ، وَيُحَدّثُ عَنْ مُحَمَّدِ بْنِ سِيرِينَ بِمِثْلِ هذا الحَدِيثِ، وَيَقِفُ في هذا المَكَانِ وَيَقُولُ: لَا أَدْرِي أَبَلَغَتِ الرُّخْصَةُ غَيْرَهُ أَمْ لَا.\nرَوَاهُ أَيُّوبُ عَنِ ابن سِيرِينَ، عَنْ أَنَسٍ، عَنِ رسول الله - ﷺ.\nقوله: (فأمره أن يعيد الذبح) هو بكسر الذال، قال ابن التين: كذا رويناه، والذبح بالكسر: ما يذبح، وبالفتح مصدر ذبحت، والعناق: الأنثى من أولاد المعز، والحديث قال على أن من ذبح قبل الصلاة يعيد الذبح.\nالحديث الحادي عشر:\nحديث جندب: شَهِدْتُ رسول الله - ﷺ - صلَّى يَوْمَ عِيدٍ ثُمَّ خَطَبَ ثُمَّ قَالَ: \"مَنْ ذَبَحَ فَلْيُبَدِّلْ مَكَانَهَا، وَمَنْ لَمْ يَكُنْ ذَبَحَ فَلْيَذبَحْ بِاسمِ اللهِ\".\nوقوله: (\"فليبدل\") هو بضم الياء من أبدل يبدل.","vol":"30","page":318},{"text":"<span data-type='title' id=toc-3965>١٦ - باب اليَمِينِ الْغَمُوسِ</span>\n(وقوله تعالى) (^١): ﴿وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ﴾ [النحل: ٩٤] ﴿دَخَلًا﴾: مَكْرًا وَخِيَانَةً.\n\n٦٦٧٥ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا النَّضْرُ أَخْبَرَنَا شُعْبَةُ، حَدَّثَنَا فِرَاسٌ قَالَ: سَمِعْتُ الشَّعْبِيَّ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْكَبَائِرُ الإِشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ، وَقَتْلُ النَّفْسِ، وَالْيَمِينُ الْغَمُوسُ». [٦٨٧٠، ٦٩٢٠ - فتح ١١/ ٥٥٥]\nثم ذكر فيه حديث عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْكَبَائِرُ: الاشْرَاك باللهِ، وَعُقُوقُ الوَ الِدَيْنِ، وَقَتْلُ النَّفْسِ، وَالْيَمِينُ الغَمُوسُ\".\nالشرح:\nاليمين الغموس: هي أن يحلف الرجل على الشيء وهو يعلم أنه كاذب، ليرضي بذلك أحدًا أو ليعذر، أو ليقتطع بها مالًا، وهي أعظم من أن تكفر، سميت غموسًا؛ لأنها تغمس صاحبها في الإثم، ولا كفارة فيها عند مالك، قال مالك: هي أعظم من ذلك.\nقال ابن عبد البر: ولا تصح إلا في الماضي. قال: وأكثر أهل العلم لا يرون فيها كفارة (^٢)، ونقله ابن بطال أيضًا عن جمهور العلماء، وبه قال النخعي، والحسن البصري، ومالك، ومن تبعه من أهل المدينة، والأوزاعي في أهل الشام، والثوري، وسائر أهل الكوفة، والحسن بن صالح، وأحمد، وإسحاق، وأبو ثور، وأبو عبيد، وأصحاب الحديث، وفيها قول ثان روي عن الحكم بن عتيبة أن فيها الكفارة (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) \"التمهيد\" ٢١/ ٢٤٨ - ٢٤٩ بتصرف.\n(^٣) \"شرح ابن بطال\" ٦/ ١٣٠.","vol":"30","page":319},{"text":"قال عطاء: ولا يريد بالكفارة إلا خيرًا وهو قول الشافعي والأوزاعي ومعمر وطائفة من التابعين، فيما ذكره المروزي، فإن اقتطع بها حق امرئ مسلم، أر ذمي فالرد واجب.\nقال الشافعي: والكفارة في هذا أوكد منها على من لم يتعمد الحنث بيمينه. قال محمد بن نصر المروزي في كتابه: \"اختلاف العلماء\" بعد أن نقل أنه لا كفارة عليه في قول عامة العلماء: مالك، وسفيان، وأصحاب الرأي، وأحمد، وأبي ثور، وكان الشافعي يقول: يُكَفِّر.\nويروى عن بعض التابعين مثله، أميل إلى قول مالك ومن تبعه (^١)، واحتج الشافعي بأن قال: جاءت السنة فيمن حلف، ثم رأى خيرًا بما حلف عليه أن يحنث نفسه، ثم يُكَفِّر، وهذا قد تعمد الحنث، وأمر بالكفارة، فقيل له: الشارع أمره أن يحنث. فعلم أن ذلك طاعة، فلما كان عاصيًا والحانث مطيعًا افترق حكمهما، وحجة من نفاها بأحاديث منها: قوله - ﵇ -: \"من حلف على منبري إنما يتبوأ مقعده من النار\" (^٢) ومنها حديث: \"من اقتطع مال امرئ مسلم بيمينه حرم الله عليه الجنة وأوجب له النار\" (^٣) ومنها حديث ابن مسعود - ﵁ - \"لقي الله وهو عليه غضبان\" (^٤) فذكر الإثم فيها ولم يذكر كفارة ولو كانت لذكرت.\n_________\n(^١) \"اختلاف الفقهاء\" ص ٤٧٩ - ٤٨٠.\n(^٢) رواه أبو داود (٣٢٤٦)، وابن ماجه (٢٣٢٥)، وأحمد ٣/ ٣٤٤ من حديث جابر بن عبد الله.\n(^٣) رواه مسلم برقم (١٣٧) كتاب: الإيمان، باب: وعيد من اقتطع حق مسلم …\n(^٤) سلف برقم (٢٣٥٦)، (٢٣٥٧) كتاب: المساقاة، باب: الخصومة في البئر والقضاء فيها، ورواه مسلم برقم (١٣٨) كتاب: الإيمان، باب: وعيد من اقتطع حق مسلم ..","vol":"30","page":320},{"text":"وقال ابن المنذر: الحديث في قوله: \"فليأت الذي هو خير\" فيمن حلف على فعل يفعله في المستقبل فلا يفعله، أر لا يفعله ففعله، وليس هذا المعنى في اليمين الغموس، ألا ترى أن الرجل إذا حلف على المستقبل، أر قال: من غير أن يحلف عليه، فإنما عقد شيئًا قد يكون، وقد لا يكون فخرج من باب: الكذب، قال: ولا نعلم خبرًا يدل على الموجب، والكتاب والسنة دالة على النفي. قال: والأخبار دالة على أن اليمين التي يحلف بها (الرجل) (^١) يقتطع بها مالا حرامًا هي أعظم من أن يكفرها ما يكفر اليمين.\nقال القاضي إسماعيل: وينبغي للشافعي ألا يسمي من تعمد الحلف على الكذب آثمًا إذا كفر يمينه؛ لأن الله تعالى جعل الكفارة في تكفير اليمين، وقد قال تعالى: ﴿وَيَحْلِفُونَ على الْكَذِبِ وَهُمْ يَعْلَمُونَ﴾ الآية [المجادلة: ١٤].\nوقال ابن مسعود - ﵁ -: كنا نعد الذنب الذي لا كفارة له اليمين الغموس، أن يحلف الرجل على مال أخيه كاذبًا ليقتطعه (^٢). ولا مخالف من الصحابة، فصار كالإجماع، وقد أخبر الشارع أن من فعل ذلك، فقد حرم الله عليه الجنة، وأوجب له النار. قلت: الشافعي - ﵁ - لم يعتبر في اليمين الانعقاد، وإنما اعتبر العقد فالعقد صورة وجد، فلذلك أوجب الكفارة لعظيم جنايته فيما أتى به، والإثم باطنًا باقٍ. قال ابن المنذر: وأما قوله تعالى ﴿وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا﴾ [المجادلة: ٢] فلا يجوز أن يقاس ذلك على اليمين الغموس؛\n_________\n(^١) من (ص ٢).\n(^٢) رواه ابن الجعد في \"المسند\" ص ٢١٣ (١٤٠٨)، ومن طريقه البيهقي في \"الكبرى\" ١٠/ ٣٨.","vol":"30","page":321},{"text":"لأنه لا يقاس أصل على أصل، ولو جاز قياس أحدهما على الآخر لكان أحدهما فرعًا، وللزم أن يكون على الحالف بهذِه اليمين التي شبهت بالظهار كفارة الظهار، وليس لأحد أن يوجب كفارة إلا حيث أوجبها الله ورسوله.\nقالوا: ومن الحجة في إسقاط الكفارة حديث الباب، وقد أجمعت الأمة أن الإشراك بالله، والعقوق، وقتل النفس لا كفارة فيها، وإنما كفارتها تركها والتوبة منها، فكذلك اليمين الغموس حكمها حكم ما ذكر معها في الحديث في سقوط الكفارة. قلت: لا يلزم الشافعي هذا بالجمع بين مختلف الأحكام جائز، ولا يلزع التساوي في الحكم، قال تعالى: ﴿فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَآتُوهُمْ﴾ [النور: ٣٣].\nوالإيتاء واجب والكفارة لا تجب، وقال: ﴿كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١]، والإيتاء واجب والأكل ليس بواجب.\nثم قالوا: والدليل على أن الحالف بها لا يسمى عاقدًا ليمينه قوله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ﴾ [المائدة: ٨٩]، والعقد لغة عبارة عن الالتزام والتوثق، يقال: عقدت على نفسي أن أفعل، أي: التزمت، فمن قال: لقيت زيدًا. وما لقيه، فلم يلزم نفسه شيئًا، ولا ألزم غيره أمرًا يجب الامتناع منه والإقدام عليه، فلا يسمى عاقدًا، ومعنى الاستيثاق: هو أن يستوثق بالعقد حتى لا يواقع المحلوف عليه، وهذا معنى لا يحصل في اليمين الغموس؛ لأنها منحلة بوجود الحنث معها، فلا يسمى عقدًا إذ المنعقد ما أمكن حله إذا انعقد.","vol":"30","page":322},{"text":"ألا ترى أن اللغو لما لم يكن يمينًا معقودة لم تجب فيها كفارة، كذلك اليمين الغموس إذ لا يبالى فيها بر ولا حنث ولا لغو، وقد علمت جواب هذا، وسيأتي في آخر باب اليمين فيما لا يملك فصلٌ يتعلق بالباب.","vol":"30","page":323},{"text":"<span data-type='title' id=toc-3966>١٧ - باب قَوْلِ اللهِ تَعَالَى -﷿-: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ الآية [آل عمران: ٧٧]</span>\nوَقَوْلِهِ تعالى: ﴿وَلَا تَجْعَلُوا اللهَ عُرْضَةً لأَيْمَانِكُمْ﴾ [البقرة: ٢٢٤] وَقَوْلِهِ جَلَّ ذِكْرُهُ: ﴿وَلَا تَشْتَرُوا بِعَهْدِ اللهِ ثَمَنًا قَلِيلًا﴾ الآية [النحل: ٩٥] وقوله: ﴿وَأَوْفُوا بِعَهْدِ اللهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللهَ عَلَيْكُمْ كَفِيلًا﴾ [النحل: ٩١].\n\n٦٦٧٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «مَنْ حَلَفَ عَلَى يَمِينِ صَبْرٍ يَقْتَطِعُ\nبِهَا مَالَ امْرِئٍ مُسْلِمٍ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ». فَأَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧] إِلَى آخِرِ الآيَةِ. [انظر: ٢٣٥٦ - مسلم: ١٣٨ - فتح ١١/ ٥٥٨]\n\n٦٦٧٧ - فَدَخَلَ الأَشْعَثُ بْنُ قَيْسٍ فَقَالَ: مَا حَدَّثَكُمْ أَبُو عَبْدِ الرَّحْمَنِ؟ فَقَالُوا: كَذَا وَكَذَا. قَالَ: فِيَّ أُنْزِلَتْ، كَانَتْ لِي بِئْرٌ فِي أَرْضِ ابْنِ عَمٍّ لِي، فَأَتَيْتُ رَسُولَ اللهِ - ﷺ - فَقَالَ:\n«بَيِّنَتُكَ أَوْ يَمِينُهُ». قُلْتُ: إِذًا يَحْلِفُ عَلَيْهَا يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ حَلَفَ عَلَى يَمِينِ صَبْرٍ وَهْوَ فِيهَا فَاجِرٌ، يَقْتَطِعُ بِهَا مَالَ امْرِئٍ مُسْلِمٍ، لَقِيَ اللهَ يَوْمَ الْقِيَامَةِ، وَهْوَ عَلَيْهِ غَضْبَانُ». [انظر: ٢٣٥٧ - مسلم: ١٣٨ - فتح ١١/ ٥٨٨].\nثم ساق حديث أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ حَلَفَ عَلَى يَمِينِ صَبْرٍ يَقْتَطِعُ بِهَا مَالَ امرِئٍ مُسْلِم، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غضبَانُ\". فَأَنْزَلَ اللهُ تَصْدِيقَ ذَلِكَ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧] إلى آخر الآية.","vol":"30","page":324},{"text":"ثم ساق باقي الحديث. وقد سلف.\nقال ابن بطال: وبهذه الآيات والحديث احتج الجمهور في أن اليمين الغموس لا كفارة فيها؛ لأنه - ﵇ - ذكر في هذِه اليمين المقصود بها الحنث والعصيان والعقوبة والإثم، ولم يذكر فيها كفارة، ولو كانت لذكرت كما ذكر في اليمين المعقودة، فقال: \"فليكفر عن يمينه وليأت الذي هو خير\" (^١).\nقال: ويقوي هذا المعنى قوله - ﵇ - للمتلاعنين بعد تكرار أيمانهما: \"الله يعلم أن أحدكما كاذب، فهل منكما تائب؟ \" (^٢) ولم يوجب كفارة، ولو وجبت لذكرها كما قال: \"هل منكما تائب؟ \" قال ابن المنذر: والأخبار دالة على أن اليمين التي يحلف بها الرجل يقتطع بها مالًا حرامًا هي أعظم أن يكفرها ما يكفر اليمين، ولا نعلم سنة تدل على قول من أوجب فيها الكفارة، بل هي دالة على قول من لم يوجبها. قال تعالى: ﴿وَلَا تَجْعَلُوا اللهَ عُرْضَةً لِأَيْمَانِكُمْ﴾ الآية [البقرة: ٢٢٤].\nقال ابن عباس: هو الرجل يحلف ألا يصل قرابته، فجعل له مخرجًا في التكفير، وأمره ألا يعتل بالله فليكفر يمينه ويبر (^٣).\nوأما الخطابي فقال: فيه (حجة) (^٤) لمن يرى الكفارة فيها (^٥).\n_________\n(^١) رواه مسلم (١٦٥٠) كتاب: الأيمان، باب: ندب من حلف يمينًا فرأى غيرها خيرًا منها، أن يأتي الذي هو خير ويكفر عن يمينه.\n(^٢) سلف برقم (٥٣١١) كتاب الطلاق، باب: صداق الملاعنة، ورواه مسلم (١٤٩٣/ ٦) كتاب: اللعان.\n(^٣) انظر: \"شرح ابن بطال\" ٦/ ١٣٣ - ١٣٤. أما قول ابن عباس فرواه الطبري في \"تفسيره\" ٢/ ٤١٢ - ٤١٣.\n(^٤) من (ص ٢).\n(^٥) \"أعلام الحديث\" ٤/ ٢٢٨٧.","vol":"30","page":325},{"text":"وقال زيد بن أسلم: أي: يكثر الحلف به، وإن كانوا بررة مصلحين بين الناس. وقال سعيد بن جبير: هو الرجل يحلف أن لا يبر ولا يصل ولا يصلح فيقال له: بر، فيقول: قد حلفت (^١). والتقدير: كراهة أن يبروا، ونحو هذا في كتاب محمد قال: هو أن يحلف على أن يبر ولا يصل رحمه، فقال تعالى: ﴿أَنْ تَبَرُّوا﴾ فهو بما يمضي على ما لا يصلح فينبغي أن يكفر ويأتي بما هو خير.\nفصل:\nيمين الصبر: هو أن يحبس السلطان رجلًا على يمين حتى يحلف بها، ويقال: صبرت يمينه، أي: حلفته بالله، وأصل الصبر: الحبس، (ومعناه: الجبر) (^٢) عليها.\nقال الداودي: معناه أن يوقف حتى يحلف على رءوس الناس.\nفصل:\nواحتج بهذِه الآية في \"المعونة\" على أن العهد يمين، قال: وذلك يدل على أن العهد والميثاق والكفالة أيمان، ولأن عرف الناس جار بالحلف بهذِه الأشياء، وهي من صفات الذات (^٣).\nفصل:\nوقوله: (إذًا يحلف)، هو بنصب الفاء؛ لأنه فعل مستقبل منصوب بـ (إذًا).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ٤١٣ (٤٣٥٨).\n(^٢) في (ص ٢): وفعله بالجبر.\n(^٣) \"المعونة\" ١/ ٤١٣.","vol":"30","page":326},{"text":"<span data-type='title' id=toc-3967>١٨ - باب اليَمِينِ فِيمَا لَا يَمْلِكُ، وَفِي الْمَعْصِيَةِ، وَاليمين فِي الْغَضَبِ</span>\n٦٦٧٨ - حَدَّثَنِي مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: أَرْسَلَنِي أَصْحَابِي إِلَى النَّبِيِّ - ﷺ - أَسْأَلُهُ الْحُمْلَانَ، فَقَالَ: «وَاللهِ لَا أَحْمِلُكُمْ عَلَى شَيْءٍ». وَوَافَقْتُهُ وَهْوَ غَضْبَانُ فَلَمَّا أَتَيْتُهُ قَالَ: «انْطَلِقْ إِلَى أَصْحَابِكَ فَقُلْ: إِنَّ اللهَ -أَوْ إِنَّ رَسُولَ اللهِ - ﷺ - يَحْمِلُكُمْ» [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ١١/ ٥٦٤]\n\n٦٦٧٩ - حَدَّثَنَا عَبْدُ الْعَزِيزِ، حَدَّثَنَا إِبْرَاهِيمُ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ ح.\nوَحَدَّثَنَا الحَجَّاجُ، حَدَّثَنَا عَبْدُ اللهِ بْنُ عُمَرَ النُّمَيْرِيُّ، حَدَّثَنَا يُونُسُ بْنُ يَزِيدَ الأَيْلِيُّ قَالَ: سَمِعْتُ الزُّهْرِيَّ قَالَ: سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْمُسَيَّبِ وَعَلْقَمَةَ بْنَ وَقَّاصٍ وَعُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ بْنِ عُتْبَةَ عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ مِمَّا قَالُوا، كُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الحَدِيثِ، فَأَنْزَلَ اللهُ: ﴿إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ﴾ العَشْرَ الآيَاتِ كُلَّهَا فِي بَرَاءَتِي. فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ -وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ مِنْهُ -: وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا، بَعْدَ الَّذِي قَالَ لِعَائِشَةَ. فَأَنْزَلَ اللهُ: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِى الْقُرْبَى﴾ [النور: ٢٢] الآية. قَالَ أَبُو بَكْرٍ: بَلَى وَاللهِ إِنِّي لأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي. فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ: وَاللهِ لَا أَنْزِعُهَا عَنْهُ أَبَدًا. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح\n١١/ ٥٦٤].\n\n٦٦٨٠ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنِ الْقَاسِمِ، عَنْ زَهْدَمٍ قَالَ: كُنَّا عِنْدَ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: أَتَيْتُ رَسُولَ اللهِ - ﷺ - فِي نَفَرٍ مِنَ الأَشْعَرِيِّينَ، فَوَافَقْتُهُ وَهْوَ غَضْبَانُ فَاسْتَحْمَلْنَاهُ، فَحَلَفَ أَنْ لَا يَحْمِلَنَا ثُمَّ قَالَ: «وَاللهِ إِنْ شَاءَ اللهُ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلاَّ أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا». [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ١١/ ٥٦٤]","vol":"30","page":327},{"text":"ذكر فيه حديث أَبِي مُوسَى - ﵁ - قَالَ: أَرْسَلَنِي أَصْحَابِي إِلَى رسول الله - ﷺ - أَسْأَلُهُ الحُمْلَانَ، فَقَالَ: \"والله لَا أَحْمِلُكُمْ عَلَى شَيءٍ\". ووافيته وَهْوَ غَضْبَانُ، فَلَمَّا أَتَيْتُهُ قَالَ: \"انْطَلِقْ إِلَى أَصْحَابِكَ فَقُلْ: إِنَّ اللهَ -﷿- أَوْ إِنَّ رَسُولَ اللهِ - ﷺ - يَحْمِلُكُمْ\".\nوحديث عَائِشَةَ في قصة الإفك مَا قَالُوا فَبَرَّأَهَا اللهُ، وَكَانَ أبو بكر يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ مِنْهُ، فقال: والله لَا أُنْفِقُ عَلَى مِسْطَح شَيْئًا أَبَدًا بَعْدَ الذِي قَالَ لِعَائِشَةَ. فَأَنْزَلَ اللهُ: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ﴾ الآية [النور: ٢٢]. قَالَ أَبُو بَكْرٍ: بَلَى والله إِنِّي لأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي. فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ التِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ: والله لَا أَنْزِعُهَا منه أَبَدًا.\nثم ساق حديث أَبِي مُوسَى - ﵁ - أيضًا: أَتَيْتُ رَسُولَ اللهِ - ﷺ - فِي نَفَرٍ مِنَ الأَشْعَرِيِّينَ، فوافيته وَهْوَ غَضْبَانُ فَاسْتَحْمَلْنَاهُ، فَحَلَفَ أَنْ لَا يَحْمِلَنَا ثمَّ قَالَ: \"والله إِنْ شَاءَ اللهُ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرى غَيْرَهَا خَيْرًا مِنْهَا إِلَّا أَتَيْتُ الذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا\".\nالشرح:\nفي ﴿وَلَا يَأْتَلِ﴾ قولان:\nأحدهما: قول ابن عباس: لا تقسموا ألا تنفعوا أحدًا، وهذا الحديث يؤيده.\nثانيها: أن لا تقصروا، من قولهم: ما أَلَوتُ أن أفعل، التقدير: ولا يحلف (أولو) (^١) الفضل أن يؤتوا، وعلى قول الكوفيين؛ لئلا يؤتوا، ومن قال: لا تقصروا، التقدير عنده عن (علي) (^٢): أن\n_________\n(^١) في (ص ٢): أهل.\n(^٢) من (ص ٢).","vol":"30","page":328},{"text":"لا يؤتوا، فإن قلت: يؤتوا للجماعة، وفي الحديث: أن المراد الصديق. قلت: روى الضحاك، قال أبو بكر وغيره من المسلمين: لا نبرُّ أحدًا ممن ذكر عائشة، فنزلت الآية (^١).\nفصل:\nاليمين في ما لا يملك في حديث الأشعريين معناه: أنه - ﵇ - حلف ألا يحملهم، فكان ظاهر هذه اليمين الإطلاق والعموم، ثم آنسهم بقوله: \"وما عندي ما أحملكم عليه\" ومثال هذا: أن يحلف رجل أن لا يهب ولا يتصدق ولا يعتق، وهو في حال يمينه لا يملك، ثم يطرأ له بعد ذلك مال فيهب أو يتصدق أو يعتق، فعند جماعة الفقهاء: أنه تلزمه الكفارة إن فعل شيئًا من ذلك كما فعل الشارع بالأشعريين أنه تحلل من يمينه، وأتى الذي هو خير، ولو حلف ألا يهب ولا يتصدق ما دام معدمًا، وجعل العدم علة لامتناعه من ذلك، ثم طرأ له بعد ذلك مال، لم يلزمه عند الفقهاء كفارة إن وهب أو تصدق أو أعتق؛ لأنه إنما أوقع يمينه على حالة العدم لا على حالة الوجود، هذا ما في حديث أبي موسى من معنى اليمين فيما لا يملك.\nفصل:\nواختلفوا في هذا المعنى إذا حلف الرجل يعتق ما لا يملك إن ملكه في المستقبل:\nفقال مالك: إن عين أحدًا أو قبيلة أو جنسًا لزمه العتق، وإن قال: كل مملوك أملكه أبدًا حر لم يلزمه عتق، فكذلك في الطلاق إن عين قبيلة أو بلدة أو صفة ما لزمه الحنث، وإن لم يعين لم يلزمه.\n_________\n(^١) \"تفسير الطبري\" ٩/ ٢٩٠ (٢٥٨٧٨).","vol":"30","page":329},{"text":"وقال أبو حنيفة وأصحابه: يلزمه الطلاق والعتق، سواء عم أو خص.\nوقال الشافعي: لا يلزمه لا ما خص ولا ما عم، وحجة مالك: أن الله تعالى نهى عباده أن يحرموا طيبات ما أحل الله لهم، ومن استثنى موضع نكاح أو عتق فلم يحرم نفسه كل ما أحل الله له.\nوحجة الكوفيين أنها طاعة لله، فيلزمه الوفاء بها إن قدر عليها، ومخرجها مخرج النذر كما يقول مالك في الأيمان، وحجة الشافعي قوله - ﵇ -: \"إلا نذر في معصية ولا فيما لا يملك ابن آدم\" (^١) وإذا لم يلزمه النذر فيما لا يملك فاليمين أولى ألا يلزمه، وأما الطلاق؛ فلأن الله تعالى إنما جعله في كتابه بعد النكاح، فقال تعالى: ﴿إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ﴾ [الأحزاب: ٤٩] و(ثم) لا توجب غير التعقيب.\nوأجمعوا إذا حلف بعتق عبيد غيره أنه لا يلزمه شيء من ذلك إلا ابن أبي ليلى، فإنه كان يقول: إن كان موسرًا بأثمانهم لزمه عتقهم، ثم رجع عنه. وإن حلف على غيره مثل: أن يحلف على امرأته النصرانية أن تسلم، أو حلف على رجل ليسلفنه مالًا، أو حلف على غريمه ليقضينه حقه، فإن ضرب لذلك أجلا، وكان الدين إلى أجل أخر إلى الأجل، فإن لم يقض، وإلا يلزم له على قدر ما يراه، هذا قول ابن القاسم، عن مالك، وإن لم يضرب لذلك أجلًا فلا يكون من امرأته موليًا إن حلف بالطلاق، ولكن يلزم (^٢) له على قدر الطلبة إلى المحلوف عليه يفعل ما حلف عليه.\n_________\n(^١) رواه النسائي ٧/ ٣٠، وأحمد ٤/ ٤٢٩ من حديث عمران بن حصين.\n(^٢) في (ص ٢): يتلوم.","vol":"30","page":330},{"text":"وروى ابن الماجشون، عن مالك، وغيره من علماء المدينة: أن حلفه بالطلاق أو العتاق على فعل غيره، مثل حلفه على فعل نفسه في جميع وجوه ذلك، ويدخل عليه الإيلاء في حلفه بالطلاق.\nفصل:\nوأما حديث عائشة في يمين الصديق أن لا ينفق على مسطح، فإنما هي يمين في ترك طاعة، وفضيلة في حال غضب، ولا خلاف بين علماء المدينة في وجوب الكفارة على من حلف أن يمتنع من فعل الطاعة إذا رأى غير ما حلف عليه، وكذلك فعل الصديق كفر عن يمينه، وجمهور الفقهاء يلزمون الغاضب الكفارة، ويجعلون غضبه مؤكدا ليمينه.\nوقد روي عن ابن عباس أن الغضبان يمينه لغو ولا كفارة فيها، وروي عن مسروق والشعبي وجماعة أن الغضبان لا يلزمه يمين ولا طلاق ولا عتق، واحتجوا بقوله - ﵇ -: \"لا طلاق في إغلاق\"، و\"لا عتق قبل ملك\" وفي حديث الأشعريين ردٌّ لهذِه المقالة؛ لأن الشارع حلف وهو غاضب ثم قال: \"والله لا أحلف على يمين\" إلى آخره، وهذِه حجة قاطعة، وكذلك فعل الصديق.\nوأما حديث \"لا طلاق في إغلاق\" فليس بثابت، ولا مما يعارض به مثل هذِه الأحاديث الثابتة، كذا في كتاب ابن بطال (^١).\nوالحديث أخرجه أبو داود وابن ماجه واستدركه الحاكم، وقال: صحيح على شرط مسلم، أخرجوه من حديث عائشة - ﵂ -.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٣٧.","vol":"30","page":331},{"text":"قال الحاكم: وله متابع، فذكره. قال أبو داود: أظنه في الغضب. وقال غيره: الإغلاق: الإكراه، والمحفوظ: \"إغلاق\" كما هو لفظ ابن ماجه والحاكم، ولفظ أبي داود: \"غلاق\" (^١).\nوأما حديث \"لا عتق قبل ملك\" فهو من حديث عمرو بن شعيب، عن أبيه، عن جده مرفوعًا \"لا طلاق إلا فيما تملك (ولا عتق إلا فيما تملك، ولا بيع إلا فيما يملك\"، رواه أبو داود بإسناد صحيح) (^٢)، ورواه الأربعة، والحاكم بلفظ: \"لا طلاق إلا فيما تملك\" وقال: صحيح\nالإسناد. وقال الترمذي: هو حسن، وهو أحسن شيء روي في الباب، وقال أيضًا: سألت محمدًا فقلت: أي شيء أصح في الطلاق قبل النكاح؟ فقال: حديث عمرو بن شعيب هذا (^٣).\nوتأول المدنيون والكوفيون الإغلاق على الإكراه هذا معنى اليمين عندهم، وأما اليمين في المعصية فليس هذا الباب موضعه، وسيأتي عند قوله - ﵇ -: \"من نذر أن يعصي الله، فلا يعصه\" (^٤).\nقال ابن حزم: واليمين في الرضا والغضب وعلى أن يطيع وعلى أن يعصي، أر على ما لا طاعة فيه ولا معصية، سواء في كل ما ذكرنا، إن تعمد الحنث في كل ذلك فعليه الكفارة، وإن لم يتعمد الحنث أو لم يعقد اليمين بقلبه فلا كفارة في ذلك؛ لقوله تعالى: ﴿ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ﴾ [المائدة: ٨٩] فالكفارة واجبة في كل حنث قصده المرء.\n_________\n(^١) رواه أبو داود (٢١٩٣)، وابن ماجه (٢٠٤٦)، والحاكم ٢/ ١٩٨.\n(^٢) من (ص ٢).\n(^٣) رواه أبو داود (٢١٩٠)، والترمذي (١١٨١)، والنسائي ٧/ ٢٨٨ وليس فيه ذكر الطلاق، وابن ماجه (٢٠٤٧)، والحاكم ٤/ ٣٠٠.\n(^٤) سيأتي قريبًا برقم (٦٦٩٦) باب: النذر في الطاعة.","vol":"30","page":332},{"text":"وقد اختلف السلف في ذلك، فروي عن ابن عباس أن (لغو) (^١) اليمين هو اليمين في الغضب ولا كفارة فيها، قال ابن حزم: وهو قول لا دليل على صحته، بل البرهان قائم بخلافه، كما روينا من طريق البخاري، فذكر حديث أبي موسى: وافقت رسول الله - ﷺ - وهو غضبان، فاستحملناه فحلف أن لا يحملنا. الحديث، فصح وجوب الكفارة في اليمين مع الغضب. قال تعالى: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ فَكَفَّارَتُهُ﴾ الآية [المائدة: ٨٩]. والحالف في الغضب معقد ليمينه فعليه الكفارة.\nفأما النهي في المعصية، فروى أبو البختري: أن رجلًا ضافه رجل، فحلف أن لا يأكل، فحلف الضيف أن لا يأكل. فقال ابن مسعود: كُلْ وإني لأظن أحب إليك أن تكفر. فلم ير الكفارة في ذلك إلا استحبابًا، وعن ابن عباس: أنه حلف أن يجلد غلامه مائة جلدة (ثم لم يجلده) (^٢)، فقيل له في ذلك فقال: ألم تر ما صنعت؟ تركته، فذاك بذاك.\nوعن سليمان الأحول أنه قال: من حلف على ملك يمينه فكفارته أن لا يضربه، وهو مع الكفارة حسنة (^٣). وعن إبراهيم فيمن حلف أن يضرب مملوكه فقال: لأن يحنث أحب إليّ من أن يضربه (^٤). وقال المعتمر: حلفت أن أضرب مملوكًا لي، فنهاني أبي ولم يأمرني بكفارة.\n_________\n(^١) ساقطة من الأصل والمثبت من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) رواه عبد الرزاق في \"مصنفه\" ٨/ ٤٩٧ (١٦٠٤٠) عن سليمان الأحول، عن طاوس، عن ابن عباس، وابن أبي شيبة في \"مصنفه\" ٣/ ٩١ (١٢٣٩٢) عن سليمان الأحول، عن أبي معبد، عن ابن عباس.\n(^٤) رواه عبد الرزاق في \"المصنف\" ٨/ ٤٩٨ (١٦٠٤١).","vol":"30","page":333},{"text":"وسئل طاوس عمن حلف أن لا يعتق غلامًا له فأعتقه، فقال: أتريد من الكفارة أكثر من هذا؟ وعن الشعبي: اللغو في اليمين: هو كل يمين في معصية فليست لها كفارة كمن يكفر للشيطان، وقال عكرمة: من حلف على يمين فرأى غيرها خيرًا منها فليأته. ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [المائدة: ٨٩] فيه نزلت، وعن مسروق في الرجل يحلف أن لا يصل أباه وأمه، فقال: كفارته تركه، فلما بلغ ذلك ابن جبير قال: لم يصنع شيئًا ليأت الذي هو خير وليكفر عن يمينه (^١).\nاحتج أهل هذِه المقالة بما رويناه من حديث عمرو بن شعيب، عن أبيه، عن جده، قال: قال رسول الله - ﷺ -: \"من حلف على معصية فلا يمين له، ومن حلف على قطيعة رحم له فلا يمين له\" (^٢).\nولفظ أبي داود: \"لا نذر ولا يمين فيما لا يملك ابن آدم، ولا في معصية الله، ولا في قطيعة رحم، ومن حلف على يمين فرأى غيرها خيرًا منها فليدعها وليأت الذي هو خير، فإن تركها كفارة\" (^٣).\nومن حديث ابن المسيب: أن عمر بن الخطاب قال: سمعت النبي - ﷺ - يقول: \"لا يمين عليك ولا نذر في معصية الله، وفي قطيعة الرحم، وفيما لا تملكه\" (^٤).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٥/ ١٦ من طريق داود، عن سعيد بن جبير قال: هو الرجل يحلف على المعصية، فلا يؤاخذه الله تعالى ذكره، يكفر عن يمينه ويأتي الذي هو خير ..\n(^٢) رواه أبو داود (٢١٩١) قال الشيخ الألباني: حسن. \"صحيح الجامع\" (٧٥٢٢).\n(^٣) أبو داود (٣٢٧٤).\n(^٤) رواه أبو داود (٣٢٧٢)، وابن حبان ١٠/ ١٩٧ (٤٣٥٥)، والحاكم ٤/ ٣٠٠.","vol":"30","page":334},{"text":"ومن حديث يحيى بن عبيد الله، عن أبيه، عن أبي هريرة - ﵁ - من عند الحجاج بن منهال، قال - ﵇ -: \"من حلف على يمين فرأى غيرها خيرًا منها فليأت الذي هو خير فهو كفارتها\" (^١) ومن طريق العقيلي: حدثنا أحمد بن عمرو، ثنا إبراهيم بن المسْتَمر، حدثنا شعيب بن حيان بن شعيب بن درهم، ثنا يزيد بن أبي معاذ، عن مسلم بن عقرب، عن رسول الله - ﷺ -، قال: \"من حلف على مملوكه ليضربنه، فإن كفارته أن يدعه له مع كفارته خير\" (^٢)، ومن طريق سعيد بن منصور: حدثنا حزم بن أبي حزم القطعي قال: سمعت الحسن يقول: بلغنا أن رسول الله - ﷺ - قال: \"لا نذر لابن آدم في مال غيره، ولا يمين في معصية\".\nقال ابن حزم: وهذا كله لا يصح، حديث عمرو بن شعيب صحيفة، وحديث عمر منقطع؛ لأن ابن المسيب لم يسمع من عمر شيئًا إلا نعيه النعمان فقط (^٣).\nقلت: في \"المجالسة\" للدينوري، حدثنا ابن قتيبة، ثنا عبد الرحمن، عن عمه عبد الملك بن قريب، عن طلحة بن محمد بن سعيد بن المسيب، عن أبيه: أن سعيدًا قال: إني لفي الأغيلمة الذين يجرون جعدًا إلى عمر بن الخطاب حتى ضربه يعني جعدًا (^٤)، القائل فيه بعض الغزاة لعمر.\nألا أبلغ أبا حفص رسولًا … فدى لك من أخي ثقة إزاري\nيعقلهن جعد شيظمي … وبئس معقل الذود الظوار\n_________\n(^١) رواه البيهقي ١٠/ ٣٤.\n(^٢) \"الضعفاء\" للعقيلي ٢/ ١٨٣.\n(^٣) \"المحلى\" ٨/ ٤٠ - ٤٣.\n(^٤) \"المجالسة\" ٥/ ٥٣ (١٨٥١).","vol":"30","page":335},{"text":"فصل:\nقال ابن حزم: وحديث أبي هريرة - ﵁ - منقطع فعن يحيى بن عبيد الله، وهو ساقط (متروك) (^١).\nقلت: قال أبو إسحاق الجوزجاني: أحاديثه متقاربة من حديث أهل الصدق، وقال يعقوب بن سفيان الفسوي: لا بأس به إذا روى عن ثقة، وقال الساجي: يجوز في الزهد والرقاق، وقال إسحاق بن راهويه: سمعت يحيى بن سعيد القطان يقول: يحيى بن عبيد الله بن عبد الله بن موهب ثقة، وروى يحيى عنه، وقال ابن عدي: في بعض ما يرويه ما لا يتابع عليه.\nقلت: وإيراده يحيى وتركه أباه غير جيد؛ لأنه ممن قال فيه السعدي: لا يعرف، ذكر ذلك مسلم أو غيره (^٢). وأما حديث مسلم بن عقرب ففيه شعيب بن حيان، وهو ضعيف، ويزيد بن أبي معاذ غير معروف، وحديث الحسن مرسل، فسقط كل ما في هذا الباب.\nقال: ووجدنا نص القرآن العظيم يوجب الكفارة في ذلك بعمومه، ومع ذلك قوله - ﵇ -: \"من حلف على يمين\" الحديث، فإن قيل: إن هذا فيما كان من كليهما خير، إلا أن الأخرى أكثر خيرًا، قلنا: هذِه دعوى، بل كل شر في العالم وكل معصية فالبر والتقوى خير منهما، قال تعالى: ﴿أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا﴾ [الفرقان: ٢٤] ولا خير في جهنم أصلًا (^٣).\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"الكامل\" لابن عدي ٩/ ٣١ (٢١٥٦)، و\"تهذيب الكمال\" ٣١/ ٤٤٩ (٦٨٧٦).\n(^٣) \"المحلى\" ٨/ ٤٣.","vol":"30","page":336},{"text":"فصل:\nينعطف على اليمين الغموس، قال ابن عبد البر: وقد جعل الله الكفارة في قتل الصيد على العمد، وجاءت السنة فيمن حلف، فرأى غيرها خيرًا منها أن يحنث نفسه ثم يكفر، وهذا قد تعمد الحنث، فأمر بالكفارة.\nومن التابعين القائلين بأن المتعمد للكذب في يمينه يكفر الحكم بن عتيبة، وعطاء بن أبي رباح، قال شعبة: سألت الحكم وحمادًا عن ذلك فقالا: ليس لها كفارة، قال الحكم: والكفارة خير.\nوذكر ابن أبي شيبة (^١)، عن حفص بن غياث، عن الحجاج، عن عطاء: يكفر (^٢). وقد أسلفنا ذلك عنه، وفي كتاب ابن أبي هبيرة: قال الشافعي وأحمد في الرواية الأخرى: يكفر، وفي \"المحلى\" عن معمر في الرجل يحلف على أمر يتعمده كاذبًا: والله لقد فعلت ولم يفعل، ووالله ما فعلت وقد فعل، قال: أحب إليَّ أن يكفر.\nوعن ابن مسعود: كنا نعد من الذنب الذي لا كفارة له اليمين الغموس، وعن إبراهيم وحماد بن أبي سليمان والحسن: هي أعظم من أن تكفر، محتجين بما روى أبو ذر مرفوعًا: \"ثلاثة لا يكلمهم الله يوم القيامة، ولا يزكيهم، ولهم عذاب أليم\"، (فذكر منهم) (^٣) \"المنفق سلعته بالحلف الكاذب\" (^٤).\n_________\n(^١) \"المصنف\" ٣/ ٨٤ (١٢٣١٧).\n(^٢) \"الاستذكار\" ١٥/ ٦٦ - ٦٧.\n(^٣) من (ص ٢).\n(^٤) \"المحلى\" ٨/ ٣٦ والحديث رواه مسلم برقم (١٠٦) كتاب: الإيمان، باب: غلظ تحريم إسبال الإزار …","vol":"30","page":337},{"text":"وسلف حديث عبد الله بن عمرو في عد اليمين الغموس من الكبائر، وروى ابن أبي عاصم من حديث محمد بن زيد بن المهاجر بن قنفذ، عن عبد الله بن أبي أمامة، عن أبيه، عن عبد الله بن أنيس يرفعه: \"من حلف بالله على يمين صبر فيدخل فيها بمثل جناح بعوضة إلا كانت نكتة في قلبه إلى يوم القيامة\" (^١).\nومن حديث عبد السلام بن عبد الحميد السكوني ثنا أبي، عن عمرو بن قيس، عن واثلة يرفعه: \"اليمين الغموس تفتح الديار\" (^٢)، وهي الحلف على يمين فاجرة صبرًا ليقتطع بها مال امرئ مسلم.\nقال ابن أبي عاصم: وفي الباب عن وائل بن حجر وسعيد بن زيد وأُبي وأبي أمامة الحجازي، قال: ومالك أبو أمامة الحمصي- والحارث بن البرصاء ومعقل بن يسار وأبي سُود وأبي هريرة وعدي بن عَميرة.\nقال ابن حزم: وعن عمران بن حصين يرفعه: \"من حلف على يمين مصبورة كاذبًا فليتبوأ مقعده من النار\" (^٣).\nوعن ابن عمر من طريق ابن الجهم، ثنا يوسف بن الضحاك، ثنا موسى بن إسماعيل، ثنا حماد بن سلمة، عن ثابت عنه: أنه - ﵇ - قال لرجل \"فعلت كذا وكذا\"، قال: لا، والذي لا إله إلا هو ما فعلت. فجاء جبريل فقال: \"بل فعل، ولكن الله غفر له بالاخلاص\".\n_________\n(^١) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٨٠ (٢٠٣٦) وليس فيه عبد الله بن أبي أمامة.\n(^٢) رواه الطبراني في \"مسند الشاميين\" ٣/ ٣٩٧ (٢٥٤٣) بلفظ: \"اليمين الغموس الكاذبة تذر الديار بَلَاقِع\".\n(^٣) رواه أبو داود (٣٢٤٢)، وأحمد ٤/ ٤٣٦.","vol":"30","page":338},{"text":"ورواه أبو داود من طريق موسى بن إسماعيل، عن حماد بن سلمة، عن عطاء بن السائب، عن أبي يحيى، عن ابن عباس - ﵄ - (^١)، وكذا رويناه من طريق ابن أبي شيبة، عن وكيع، عن الثوري، عن عطاء بن السائب، عن أبي يحيى، عن ابن عباس، فإن لم يكن أخطأ فيه يوسف بن الضحاك فهو حديث جيد وإلا فهو حديث ضعيف. قلت: يدور على عطاء.\nأخرجه النسائي أيضًا، عن هناد، عن أبي الأحوص، وعن محمد بن إسماعيل بن سمرة، عن وكيع، عن سفيان ثلاثتهم عن عطاء، عن أبي يحيى به (^٢)، ولما رواه البخاري في \"تاريخه\" أيضًا سمى أبا يحيى زيادًا لمكي (^٣)، وعرفه بولاء قيس بن مخرمة، وهو رد لما ذكره ابن عساكر: أبو يحيى هذا مصدع المعرقب (^٤).\nورواه ابن أبي عاصم من حديث سفيان، عن عطاء، عن أبي يحيى فلا وجه لتردد ابن حزم، ثم إن عطاء رواه عند ابن أبي عاصم، عن أبي البختري، عن عبيدة السلماني، عن عبد الله بن الزبير بنحوه، وهو دال على عدم ضبط عطاء.\nقال ابن حزم: قالوا: لم يأمره بكفارة، وقالوا: إنما الكفارة فيما حلف فيه في المستأنف، قالوا: وقد قال تعالى: ﴿وَاحْفَظُوا أَيْمَانَكُمْ﴾ [المائدة: ٨٩] قالوا: وحفظها إنما يكون بعد مواقعتها، قال:\n_________\n(^١) أبو داود (٣٢٧٥).\n(^٢) \"السنن الكبرى\" ٣/ ٤٨٩ (٦٠٠٦)، (٦٠٠٧).\n(^٣) \"التاريخ الكبير\" ٣/ ٣٧٨ (١٢٧١).\n(^٤) \"تاريخ دمشق\" ٣١/ ٢٣٩، وانظر ترجمة مصدع في \"تهذيب الكمال\" ٢٨/ ١٤ (٥٩٧٨)","vol":"30","page":339},{"text":"وهذا كله لا حجة لهم فيه؛ لأن ما ذكروا من الأحاديث ليس في شيء منها إسقاط الكفارة ولا إيجابها، كما أنه ليس فيها ذكر للتوبة أصلًا، وإنما فيها الوعيد الشديد بالعقاب.\nقال ابن حزم: وبالحس والمشاهدة ندري نحن ومن خالفنا أن الحالف باليمين الغموس لا يسمى مستلجًّا في أهله، فبطل احتجاجهم في إسقاط الكفارة.\nوأما حديث حماد بن سلمة وسفيان فطريق سفيان لا يصح، ولئن صحت طريق حماد فليس فيها لإسقاط الكفارة ذكر، وإنما فيه أن الله قد غفر له بالإخلاص فقط، وليس كل شريعة توجد في كل حديث، ولا شك في أنه مأمور بالتوبة من تعمد الحلف على الكذب، وليس في الخبر لها ذكر، فإن كان سكوته - ﷺ - عن ذكر الكفارة حجة في سقوطها، فسكوته عن ذكر التوبة حجة في سقوطها ولا بد، وهم لا يقولون بهذا.\nفإن قالوا: قد أمر بالتوبة في نصوص أخر. قلنا: وكذلك أمر بالكفارة في نصوص أخر، فإن احتجوا بقوله: \"لا أحلف على يمين … \" الحديث.\nقلنا: لا حجة لكم فيه؛ لأن الكفارة عندنا وعندهم تجب في غير الصورة، وهو من حلف على يمين فرأى غيرها شرًّا منها ففعل الذي هو شر فإن الكفارة عندنا وعندهم واجبة عليه في ذلك.\nقال: وأما قولهم هي أعظم من أن تكفر، فمن أين لهم هذا؟ وأين وجدوه؟ وهل هذا إلا بحكم منهم فيعارضون بأن يقال لهم كل ذنب عظيم كان صاحبه أحوج إلى الكفارة، وكانت أوجب عليه منها فيما ليس ذنبًا أصلًا، أو فيما هو صغير من الذنوب، هذا المتعمد في","vol":"30","page":340},{"text":"رمضان، نحن وهم متفقون على أن الكفارة تجب عليه، ولعله أعظم إثمًا من اليمين الغموس، وهم يرون الكفارة على من تعمد إفساد حجه بالهدي، ولعله أعظم إثمًا من حالفٍ بيمين غموس.\nوأعجب من هذا قولهم فيمن حلف أن لا يقتل مؤمنًا متعمدًا، وأن (لا يصلي) (^١) اليوم الصلاة المفروضة، وأن لا يعمل بالربا، وأن لا يزني، ثم لم يصل في يومه ذلك وزنى وقتل النفس التي حرم الله وأربى فإن عليه الكفارة في أيمانه تلك، فيا لله وللمسلمين أيهما أعظم إثمًا؟ فإن توهموا بأن قولهم روي عن ابن مسعود - ﵁ -، ولا يعرف له من الصحابة مخالف.\nقلنا: هي رواية منقطعة لا تصح؛ لأن أبا العالية لم يلق ابن مسعود ولا أمثاله من الصحابة، إنما أدرك أصاغر الصحابة كابن عباس وشبهه، وقد خالفوا ابن مسعود في قوله: إن من حلف بالقرآن أو بسورة منه فعليه بكل آية كفارة، ولا يعرف له في ذلك مخالف من الصحابة (^٢).\nقلت: قد ذكر البخاري في \"تاريخه الكبير\" قال: قال الأنصاري: عن زائدة، عن هشام، عن حفصة، عن أبي العالية، أنه سمع علي بن أبي طالب. وقال معاذ بن أسد: ثنا الفضل بن موسى، أنا الحسين بن واقد، عن ربيع بن أنس، عن أبي العالية، قال: دخلت على أبي بكر الصديق فأكل لحمًا ولم يتوضأ. حدثنا محمد بن يحيى، ثنا سلم بن قتيبة، عن أبي خلدة قال: سألت أبا العالية: هل رأيت رسول الله - ﷺ -؟ قال: أسلمت في عامين من بعد موته.\n_________\n(^١) كذا في الأصل، والصحيح: (يصلي)، والله أعلم.\n(^٢) \"المحلى\" ٨/ ٣٧ - ٤٠.","vol":"30","page":341},{"text":"وقال آدم: حدثنا شعبة، عن قتادة، قال: سمعت أبا العالية -وكان أدرك عليًّا- قال: قال علي: القضاة ثلاثة (^١).\nوقال في \"تاريخه الصغير\": صحب عمر بن الخطاب وسمع عليًّا (^٢)، وقال العسكري في \"الصحابة\": روي أنه دخل على أبي بكر، وقال ابن سعد في \"طبقاته\": في الطبقة الأولى من أهل البصرة سمع ابن عمر وأبي بن كعب وغيرهما (^٣).\nوقال العجلي: هو من كبار التابعين (^٤)، وعن الآجري قال أبو داود: سمع من عمر وعثمان، وقال: رأيت أبا بكر، وفي \"طبقات القراء\" قال أبو العالية: قرأت القرآن العظيم على عمر بن الخطاب ثلاث مرات، وقال أبو عمر في \"الاستيعاب\": هو أحد كبار التابعين بالبصرة. روى عن أبي بكر وعمر، واختلف في سماعه منهما، والصحيح أنه سمع منهما، وفي \"طبقات ابن جرير\": قبض رسول الله - ﷺ - وهو ابن أربع سنين.\nوذكره أبو نعيم الدكني في \"تاريخه\" في جملة الرواة عن علي، والعجب أن ابن حزم (نفسه) (^٥) ذكره في الطبقة الأولى من قراء أهل البصرة، وقال: أبو العالية رفيع قرأ القرآن العظيم على أمير المؤمنين عمر بن الخطاب ثلاث مرات، واعلم أن لفظ ابن مسعود: كنا نعد من الذنب الذي لا كفارة له اليمين الغموس. كذا ذكره آدم بن أبي\n_________\n(^١) \"التاريخ الكبير\" ٣/ ٣٢٦ (١١٠٣).\n(^٢) \"التاريخ الصغير\" ١/ ٢٢٥.\n(^٣) \"الطبقات الكبرى\" ٧/ ١١٧. وفيه: سمع عمر.\n(^٤) \"معرفة الثقات\" ٢/ ٤١٢.\n(^٥) من (ص ٢).","vol":"30","page":342},{"text":"إياس في كتاب شعبة، ثنا أبو التياح قال: سمعت رفيعًا أبا العالية يقول: قال ابن مسعود، فذكره. وفي هذا التصريح ما يزيل توهم قد يتوهمه متوهم أن رفيعًا أبا العالية البراء زياد بن فيروز.","vol":"30","page":343},{"text":"<span data-type='title' id=toc-3968>١٩ - باب إِذَا قَالَ: وَاللهِ لَا أَتَكَلَّمُ اليَوْمَ، فَصَلَّى أَوْ قَرَأَ أَوْ سَبَّحَ أَوْ كَبَّرَ أَوْ حَمِدَ أَوْ هَلَّلَ، فَهْوَ عَلَى نِيَّتِهِ</span>\nوَقَالَ النَّبِيُّ - ﷺ -: «أَفْضَلُ الْكَلَامِ أَرْبَعٌ: سُبْحَانَ اللهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلاَّ اللهُ، وَاللهُ أَكْبَرُ». قَالَ أَبُو سُفْيَانَ: كَتَبَ النَّبِيُّ - ﷺ - إِلَى هِرَقْلَ: «تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ». وَقَالَ مُجَاهِدٌ كَلِمَةُ التَّقْوَى لَا إِلَهَ إِلاَّ اللهُ.\n\n٦٦٨١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، عَنْ أَبِيهِ قَالَ: لَمَّا حَضَرَتْ أَبَا طَالِبٍ الْوَفَاةُ جَاءَهُ رَسُولُ اللهِ - ﷺ - فَقَالَ: «قُلْ: لَا إِلَهَ إِلاَّ اللهُ. كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ» [انظر: ١٣٦٠ - مسلم: ٢٤ - فتح ١١/ ٥٦٦].\n\n٦٦٨٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، حَدَّثَنَا عُمَارَةُ بْنُ الْقَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي المِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيمِ». [انظر: ٦٤٠٦ - مسلم: ٢٦٩٤ - فتح ١١/ ٥٦٦].\n\n٦٦٨٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - كَلِمَةً وَقُلْتُ أُخْرَى: «مَنْ مَاتَ يَجْعَلُ لله نِدًّا أُدْخِلَ النَّارَ». وَقُلْتُ أُخْرَى: مَنْ مَاتَ لَا يَجْعَلُ لله نِدًّا أُدْخِلَ الْجَنَّةَ. [انظر: ١٢٣٨ - مسلم: ٩٢ - فتح ١١/ ٥٦٦].\nأي: إذا كانت نيته لا يتكلم في شيء من أمر الدنيا، فلا حنث عليه إذا سبح.\nقال ابن بطال: المعنى عند العلماء في الحالف أن لا يتكلم اليوم أنه","vol":"30","page":344},{"text":"محمول على كلام الناس لا على التلاوة والتسبيح (^١).\nثم قال البخاري: وقال النبي - ﷺ -: \"أفضل الكلام أربع: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر\" وقال أبو سفيان: كتب النبي - ﷺ - إلى هرقل: ﴿تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللهَ﴾ [آل عمران: ٦٤]، وهذا والذي قبله أسلفتهما مسندين (^٢). وقال مجاهد: كلمة التقوى لا إله إلا الله. قلت: وروينا عن ابن عباس - ﵄ - أنه قال في سبحان الله … إلى آخره أنها الباقيات الصالحات.\nوقال ابن المسيب: قول العبد سبحان الله، والله أكبر، والحمد لله، ولا إله إلا الله (^٣).\nثم ساق في الباب ثلاثة أحاديث:\nأحدها:\nحديث سعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِيهِ قَالَ: لَمَّا حَضَرَتْ أَبَا طَالِبِ الوَفَاةُ جَاءَهُ رسُولُ اللهِ - ﷺ - فقَالَ: \"قُلْ: لَا إله إِلَّا اللهُ. كلِمَةً أُحَاجُّ لَكً بِهَا عِنْدَ اللهِ\".\nقال الداودي: \"اشفع لك بها\".\nوفيه أن الإيمان ينفع ما لم يغرغر.\nالحديث الثاني:\nحديث أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"كلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي المِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ،\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٣٨.\n(^٢) حديث أبي سفيان سلف برقم (٧) كتاب بدء الوحي.\n(^٣) رواهما الطبري في \"تفسيره\" ٨/ ٢٣٠ - ٢٣١ (٢٣٠٩١)، (٢٣٠٩٤).","vol":"30","page":345},{"text":"سُبْحَانَ اللهِ العَظِيمِ\". وسيأتي آخر الصحيح (^١).\nالحديث الثالث:\nحديث شَقِيقٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - كَلِمَةً وَقُلْتُ أُخْرى: \"مَن مَاتَ يَجْعَلُ لله نِدًّا أُدْخِلَ النَّارَ\". وَقُلْتُ أُخْرى: مَنْ مَاتَ لَا يَجْعَلُ لله نِدًّا أُدْخِلَ الجَنَّةَ. وقد سلف.\nوالند بكسر النون: المثل والنظير، وكذلك النديد.\nفصل:\nوأجمعوا أن الكلام محرم في الصلاة، وأن تلاوة القرآن فيها من القربات إلى الله -﷿-.\nوقال زيد بن أرقم: لما نزلت: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨] أمرنا بالسكوت، ونهينا عن الكلام (^٢)، فتراه نهى عن القراءة. وقال - ﵇ -: \"إن صلاتنا هذِه لا يصلح فيها شيء من كلام الناس، إنما هو التهليل والتحميد (وتلاوة) (^٣) القرآن\" (^٤) فحكم الذكر كله والتلاوة بغير حكم كلام الناس، والحالف إذا حلف أن لا يتكلم فإنما هو محمول عند العلماء على كلام الناس كما سلف، لا على الذكر والتلاوة، وهذا لا أعلم فيه خلافًا إلا إذا نوى في يمينه ألا يقرأ، ولا يذكر الله فهو على نيته كما قال البخاري، وأجمعوا أنه إذا حلف أن لا يتكلم (وتكلم) (^٥) بالفارسية أر بأي لغة تكلم أنه حانث.\n_________\n(^١) سيأتي برقم (٧٥٦٣) كتاب: التوحيد، باب: قول الله تعالى ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ﴾.\n(^٢) رواه الطبري في \"تفسيره\" ٢/ ٥٨٥ (٥٥٢٧).\n(^٣) في (ص ٢): وقراءة.\n(^٤) رواه مسلم برقم (٥٣٧) كتاب: المساجد، باب: تحريم الكلام في الصلاة.\n(^٥) من (ص ٢).","vol":"30","page":346},{"text":"فصل:\nويشبه معنى هذا الباب إذا حلف أن لا يكلم رجلًا فكتب إليه أو أرسل إليه رسولًا، فقال مالك: يحنث فيهما جميعًا إلا أن يكون نبه على المشافهة، ثم ذكر أنه رجع بعد ذلك فقال: لا ينوي في الكتابة. أو أنه حلف ألا يرتجع الكتاب قبل وصوله فلا يحنث.\nوحكى ابن أبي أويس أنه قال: الرسول أهون من الكتاب؟ لأن الكتاب لا يعلمه إلا هو وصاحبه، وإذا أرسل إليه رسولًا علم ذلك الرسول.\nوقال الكوفيون والليث والشافعي: لا يحنث فهو قول ابن أبي ليلى.\nوقال أبو ثور: لا يحنث في الكتاب. واختلفوا إذا أشار إليه بالسلام، فقال مالك: يحنث، واحتج ابن حبيب في أن الإشارة بالسلام كلام بقوله تعالى لزكريا ﴿أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا﴾ [آل عمران: ٤١].\nوقال عيسى، عن ابن القاسم: ما أرى الإشارة بالسلام كلامًا. وقال محمد بن عبد الحكم: لا يحنث في الإشارة بالسلام ولا في الرسول ولا في الكتاب؛ لأنه لم يكلمه في ذلك كله. واحتج أبو عبيد فقال: الكلام غير الخط والإشارة، وأصل هذا أن الله تعالى قال لزكريا: ﴿آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا﴾ [آل عمران: ٤١] وقال في موضع آخر: ﴿فَأَوْحَى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا﴾ [مريم: ١١] والرمز: الإشارة بالعين والحاجب. والوحي: الخط والإشارة، ويقال: كتب إليهم وأشار إليهم. وفي قصة مريم ﴿إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا﴾ [مريم: ٢٦]. ثم قال: ﴿فَأَشَارَتْ إِلَيْهِ﴾ فصار الإيماء والخط خارجين من معنى المنطق.","vol":"30","page":347},{"text":"واختلفوا: لو سلم على قوم هو فيهم، فقال مالك والكوفيون: يحنث. قال ابن القاسم، عن مالك: علم أنه فيهم أو لم يعلم إلا أن يحاسبه. وقال الشافعي: لا يحنث إلا أن ينويه بالسلام. واحتج أبو عبيد لقول مالك والكوفيين فقال: ومما يبين أن السلام كلام أن إمامًا لو سلم من ركعتين متعمدًا كان قاطعًا لصلاته كما يقطعها المتكلم، وقد نهى الشارع عن الهجرة وأمر بإفشاء السلام، فبان بأمره هذا ونهيه عن هذا أنهما متضادان، وأن المسلم على صاحبه ليس بمهاجر، له ولو صلى ورآه فرد - ﵇ -. فقال ابن القاسم: لا يحنث؛ لأن رد السلام من سنة الصلاة وليس من معنى المكالمة، وقال ابن وهب: يحنث؛ لأنه كان قادرًا أن يجتزئ بتسليمة عن يمينه وأخرى عن يساره ولا يرد على الإمام، وقالوا: لو تعايا ففتح على الحالف حنث، ولو كتب إليه المحلوف عليه، فروى عيسى وأبو زيد، عن ابن القاسم أنه إذا قرأ كتابه حنث. وقال ابن حبيب؛ لا يحنث. وكذلك روى أصبغ، عن ابن القاسم (^١).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٤/ ١٢٥ - ١٢٧.","vol":"30","page":348},{"text":"<span data-type='title' id=toc-3969>٢٠ - باب مَنْ حَلَفَ أَنْ لَا يَدْخُلَ عَلَى أَهْلِهِ شَهْرًا، وَكَانَ الشَّهْرُ تِسْعًا وَعِشْرِينَ</span>\n٦٦٨٤ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ قَالَ: آلَى رَسُولُ اللهِ - ﷺ - مِنْ نِسَائِهِ، وَكَانَتِ انْفَكَّتْ رِجْلُهُ، فَأَقَامَ فِي مَشْرُبَةٍ تِسْعًا وَعِشْرِينَ لَيْلَةً، ثُمَّ نَزَلَ، فَقَالُوا: يَا رَسُولَ اللهِ، آلَيْتَ شَهْرًا. فَقَالَ: «إِنَّ الشَّهْرَ يَكُونُ تِسْعًا وَعِشْرِينَ». [انظر: ٣٧٨ - مسلم: ٤١١ - فتح ١١/ ٥٦٨].\nذكر فيه حديث أنس - ﵁ - قَالَ: آلَى رَسُولُ اللهِ - ﷺ - مِنْ نِسَائِهِ شهرًا، وَكَانَتِ انْفَكَّتْ رِجْلُهُ، فَأَقَامَ فِي مَشْرُبَةٍ تِسْعًا وَعِشْرِينَ لَيْلَةً ثُمَّ نَزَل، فَقَالُوا: يَا رَسُولَ اللهِ، آلَيْتَ شَهْرًا. فَقَالَ: \"إِنَّ الشَّهْرَ يَكُونُ تِسْعًا وَعِشْرِينَ\".\nالشرح:\nالمشربة: الغرفة بفتح الراء وضمها، وقال الداودي: هي الغرفة الصغيرة. وفيه دليل لقول محمد بن عبد الحكم: من حلف أن لا يفعل كذا شهرًا، أنه (يبر) (١) بتسع وعشرين يومًا، وخالف مالك فقال: لا (يبر) (^١) إلا بثلاثين يومًا، وقد اختلف في هذا الأصل هل تبرأ الذمة بأعلى الأشياء أر بما ينطلق عليه الاسم فوقع لمالك في كتاب: الحج الثاني فيمن قال: لله عليّ هدي الشاة يجزئ إن لم تكن نية. وفي كتاب: النذور فيمن قال: إن فعلت كذا فعلي هدي، عليه بدنة.\nوعبارة الطحاوي: ذهب قوم إلى أن الرجل إذا حلف أن لا يكلم رجلًا شهرًا فكلمه بعد مضي تسعة وعشرين يومًا، أنه لا يحنث. واحتجوا بهذا الحديث.\n_________\n(^١) في (ص ٢): يبرأ.","vol":"30","page":349},{"text":"وخالفهم في ذلك آخرون فقالوا: إن حلف مع رؤية الهلال فهو على ذلك الشهر كان ثلاثين أو أنقص، وإن كان حلف في بعض شهر فيمينه على ثلاثين يومًا وهو قول الكوفيين ومالك والشافعي، واحتجوا بقوله - ﵇ -: \"الشهر تسعة وعشرون يومًا، فإن غم عليكم فأكملوا ثلاثين\" ولا نراه قد أوجب عليهم ثلاثين يومًا وجعلها على الكمال حتى يروا الهلال قبل ذلك، وأخبر أنه إنما يكون تسعة وعشرين برؤية الهلال قبل الثلاثين، (وقد روي) (^١) هذا عن الحسن البصري. ودل نزوله من المشربة لتسع وعشرين أنه كان حلف مع غرة الهلال، هذا وجه الحديث، ومن هذا قال مالك وأبو حنيفة والشافعي أنه من نذر صوم سنة بغير عينها فله أن يصومها بالأهلة وبغيرها، فإن صامها بالأهلة فكان الشهر ناقصًا أجزأه وما صام لغيرها أكملها ثلاثين.\nوروى ابن وهب، عن مالك: من أفطر رمضان كله في سفر أو مرض فكان ناقصًا فأخذ في قضائه شهرًا فكان كاملًا أنه يصومه كله، وإن كان شهر القضاء ناقصًا ورمضان كاملًا أجزأه.\nوقال محمد بن عبد الحكم: إنما يصوم عدد الأيام التي أفطر، وفي رواية ابن وهب: مراعاة شهر القضاء، وعلئ قول ابن عبد الحكم: مراعاة شهر الفائت. وهو أصح في القياس؛ لأن الله تعالى افترض عليه عدد الأيام التي أفطر.\n_________\n(^١) من (ص ٢).","vol":"30","page":350},{"text":"<span data-type='title' id=toc-3970>٢١ - باب إِنْ حَلَفَ أَنْ لَا يَشْرَبَ نَبِيذًا فَشَرِبَ طِلَاءً أَوْ سَكَرًا أَوْ عَصِيرًا، لَمْ يَحْنَثْ فِي قَوْلِ بَعْضِ النَّاسِ، وَلَيْسَتْ هَذِهِ بِأَنْبِذَةٍ عِنْدَهُ</span>\n٦٦٨٥ - حَدَّثَنِي عَلِيٌّ سَمِعَ عَبْدَ العَزِيزِ بْنَ أَبِي حَازِمٍ، أَخْبَرَنِي أَبِي، عَنْ سَهْلِ بْنِ سَعْدٍ أَنَّ أَبَا أُسَيْدٍ -صَاحِبَ النَّبِيِّ - ﷺ - أَعْرَسَ فَدَعَا النَّبِيَّ - ﷺ - لِعُرْسِهِ، فَكَانَتِ الْعَرُوسُ خَادِمَهُمْ. فَقَالَ سَهْلٌ لِلْقَوْمِ: هَلْ تَدْرُونَ مَا سَقَتْهُ؟ قَالَ: أَنْقَعَتْ لَهُ تَمْرًا فِي تَوْرٍ مِنَ اللَّيْلِ، حَتَّى أَصْبَحَ عَلَيْهِ، فَسَقَتْهُ إِيَّاهُ. [انظر: ٥١٧٦ - مسلم: ٢٠٠٦ - فتح ١١/ ٥٦٨]\n\n٦٦٨٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، عَنِ الشَّعْبِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنْ سَوْدَةَ زَوْجِ النَّبِيِّ - ﷺ - قَالَتْ: مَاتَتْ لَنَا شَاةٌ فَدَبَغْنَا مَسْكَهَا، ثُمَّ مَا زِلْنَا نَنْبِذُ فِيهِ حَتَّى صَارَتْ شَنًّا. [فتح ١١/ ٥٦٩]\nذكر فيه حديث سهْلِ بْنِ سعْدٍ - ﵁ - أَنَّ أَبَا أُسَيْدٍ -صَاحِبَ النَّبِيِّ - ﷺ - أَعْرَسَ فَدَعَا النَّبِيَّ - ﷺ - لِعُرْسِهِ، فَكَانَتِ العَرُوسُ خَادِمَهُمْ. فَقَالَ سَهْلٌ لِلْقَوْمِ: هَلْ تَدْرُونَ مَا سَقَتْهُ؟ قَالَ: أَنْقَعَتْ لَهُ تَمْرًا فِي تَوْرٍ مِنَ اللَّيْلِ حَتَّى أَصْبَحَ عَلَيْهِ، فَسَقَتْهُ إِيَّاهُ.\nوحديث سَوْدَةَ أم المؤمنين - ﵂ - من طريق عكرمة عن ابن عباس عنها قَالَتْ: مَاتَتْ لَنَا شَاة فَدَبَغْنَا مَسْكَهَا، ثُمَّ مَا زِلْنَا نَنْبِذ فِيهِ حَتَّى صَارَتْ شَنًّا.\nالشرح:\nأما ترجمة الباب فلا شك أنه إذا كان الطلاء والسكر يسكران، فيحنث به، وبعض الناس المراد به الإِمام أبو حنيفة - ﵁ - أنه زعم أن","vol":"30","page":351},{"text":"الطلاء والعصير ليسا بنبيذ في الحقيقة، وإنما النبيذ ما ينبذ في الماء وأنقع فيه، ومنه سمي المنبوذ منبوذًا؛ لأنه نبذ أي: طرح.\nويعني بقوله (سكرًا) أي: ما يسكر بما يعصر ولا ينبذ، ويعني بقوله: (أو عصيرًا) ما كان حديث العصر من العنب ولم يبلغ حد السكر، وبالطلاء ما طبخ من عصير العنب حتى بلغ إلى ما لا يسكر، فلا يحنث عنده في شرب شيء من هذِه الثلاثة؛ لأنها لم تنبذ، وإنما يحنث عنده بشرب ما نبذ في الماء من غير العنب، سواء أسكر أو لم يسكر (^١).\nقال المهلب: والذي عليه جمهور الفقهاء أنه إذا حلف أن لا يشرب النبيذ بعينه دون سائر المشروبات أنه لا يحنث بشرب العصير والطبيخ وشبهه، وإن كان إنما حلف على النبيذ خشية منه لما يكون من السكر وفساد العقل، كان حانثًا في كل ما يشرب بما يكون فيه المعنى الذي حلف عليه، ويجوز أن يسمي سائر الأشربة من الطبيخ والعصير نبيذًا لمشابهتهما له في المعنى، ومن حلف عندهم أن لا يشرب شرابًا ولا نية له، فأي شراب شربه بما يقع عليه اسم شراب فهو حانث (^٢).\nفصل:\nووجه تعلق البخاري من حديث سهل في الرد على أبي حنيفة هو أن سهلًا إنما عرف أصحابه؛ لأنه لم يسق الشارع إلا نبيذًا قريب العهد بالانتباذ بما يحل شربه.\nألا ترى قوله: أنقعت له تمرًا في تور من الليل حتى أصبح عليه فسقته إياه. وهكذا كان ينبذ له - ﵇ - ليلًا ويشربه غدوة، وينبذ له غدوة\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٤٣.\n(^٢) \"شرح ابن بطال\" ٦/ ١٤٣.","vol":"30","page":352},{"text":"ويشربه عشية، ولو كان بعيد العهد بالانتباذ مما بلغ حد السكر لم يجز أن يسقيه - ﵇ -، يفهم من هذا: أن ما بلغ حد السكر من الأنبذة حرام؛ كالمسكر من عصير العنب، وأن من شرب مسكرًا من أي نوع كان، سواء كان معتصرًا أو منتبذًا، فإنه يحنث؛ لاجتماعهما في حدوث السكر وكونها كلها خمرًا.\nفصل:\nووجه استدلاله من حديث سودة - ﵂ - أنهم حبسوا مسك شاة للانتباذ فيه الذي يجوز لهم شربه غير المسكر ووقع عليه اسم نبيذ، ولو ذكر حديث أنس حين كسروا الجرار من نبيذ التمر كان أقرب للتعلق وأوضح للمعنى، كما نبه عليه ابن بطال؛ لأنهم لم يكسروا جرار نبيذ التمر وهم القدوة في اللغة والحجة فيها، إلا أن معنى نبيذ التمر المسكر في معنى عصير العنب (المسكر) (^١) في التحريم؛ لأنهم كانوا أتقى لله من أن يتلفوا نعم الله ويهريقوها استخفافًا بها، وقد نهى الشارع عن إضاعة المال، ولو كان المسكر غير خمر لجاز ملكه وبيعه وشربه وهبته، وكانت إراقته من الفساد في الأرض (^٢).\nفصل:\nحديث سودة بنت زمعة في الباب من أفراد البخاري كحديث ابن عباس: \"إذا دبغ الإهاب فقد طهر\" فإنه من أفراد مسلم (^٣)،\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح ابن بطال\" ٦/ ١٤٣.\n(^٣) مسلم (٣٦٦) كتاب: الحيض، باب: طهارة جلود الميتة بالدباغ.","vol":"30","page":353},{"text":"أما حديث ابن عباس، عن ميمونة - ﵂ -: مَرَّ - ﵇ - بشاة لها فقال: \"ألا انتفعتم بجلدها\" (^١) فمن المتفق عليه لا كما زعمه خلف في \"أطرافه\" وتبعه عليه الدمياطي فاحذره (^٢).\nفصل:\nالطلاء بكسر الطاء والمد. قال أبو عبد الملك والداودي: هو أن يطبخ عصير العنب حتى يذهب ثلثاه ويبقى ثلثه، والذي قاله أهل اللغة أنه جنس من الشراب.\nقال ابن فارس: ويقال إنه اسم من أسماء الخمر (^٣). والسكر بفتح السين والكاف قال الجوهري: هو نبيذ التمر، وذكر قوله تعالي: ﴿تَتَّخِذُونَ مِنْهُ سَكَرًا﴾ (^٤) [النحل: ٦٧] وقال ابن عباس وغيره: هو ما حرم. فعلى من يقول: الطلاء والسكر مسكران يصح ما تقدم ممن يقول: هما نبيذ، ولا يصح ذلك في السكر؛ لأنه نبيذ، ويصح في الطلاء؛ لأنه لا ينطلق ذلك عليه، وقد قال ابن حبيب: من حلف لا يشرب نبيذًا أنه يحنث بما يشرب منه وإن اختلفت عناصره، وهذا بين أنه يحنث بكل ما وقع عليه اسم نبيذ كان نبيذًا تمرًا أو غيره من سائر الأنبذة.\n_________\n(^١) سلف برقم (١٤٩٢) كتاب: الزكاة، باب: الصدقة على موالي أزواج النبي - ﷺ -.\nورواه مسلم برقم (٣٦٣) كتاب: الحيض، باب: طهارة جلود الميتة بالدباغ.\n(^٢) ورد في هامش الأصل: كون حديث ابن عباس عن ميمونة أنه - ﵇ - مرَّ بشاة .. الحديث من المتفق عليه وتعقُّبُه خلفًا والدمياطي، فلم أره في \"أطراف المزي\" أيضًا، إنما فيه ما قاله خلف والدمياطي، والله أعلم، وينبغي أن يحرر ما قاله شيخنا المؤلف.\n(^٣) \"مجمل اللغة\" ١/ ٥٨٥، مادة طلو.\n(^٤) \"الصحاح\" ٢/ ٦٨٧، مادة (سكر).","vol":"30","page":354},{"text":"وفي كتاب محمد: (من حلف) (^١) لا يشرب خمرًا فما شرب من الأنبذة التي يسكر كثيرها حنث، ولا ينفعه أن لو حلف أن لا يشرب خمرًا بعينها، وكان ابن القاسم قديمًا يقبل بينة إذا جاء مستفتيًا، وليس بشيء، ولو كانت النية تنفعه لنفعه لفظه بإفصاحه الخمر بعينها.\nقال مالك: وكذلك لو حلف أن لا يشرب (الخمر وقال: أردت) (^٢) خمر العنب وقاله ابن القاسم، ونحن نقوله حتى يقول: خمر العنب إفصاحًا ولفظًا فيدين في يمينه، وقال في \"العتبية\": إذا حلف أن لا يشرب خمرًا فشرب طلاءً، فإن كان يسكر كثيره حنث، إذ لا يخرجه من اسم الخمر غير طبيخ تعودته لا يسكر، فأما إن شرب غيره مما يسكر فينوَّي في الفتيا لا في القضاء.\nوقال سحنون: لا حنث عليه في هذا كله ولو لم يكن له نية؛ لأن اليمين في هذا إنما هي في الخمر بعينها.\nفصل:\nمعنى عرس في حديث سهل: اتخذ عرسًا، وأعرس بأهله: إذا بنى بها. والعروس نعت يستوي فيه الرجل والمرأة ما داما في إعراسهما، يقال: رجل عروس في رجال عرس، وامرأة عروس في نساء عرائس. والتور بفتح المثناه فوق: إناء يشرب فيه.\nوأبو أسيد بضم الهمزة كما سلف شرح الحديث واضحًا في الأنكحة.\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"النوادر والزيادات\" ٤/ ٨٦ - ٨٨.","vol":"30","page":355},{"text":"فصل:\nالمسك في حديث سودة بفتح الميم وسكون السين. والشن بفتح الشين: القربة البالية. والشنة أيضًا وكأنها صغيرة، والجمع: الشنان. ونبذ ثلاثي بفتح النون وكسر الباء، قال تعالى: ﴿فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ﴾ قال الجوهري: والعامة تقول: أنبذت (^١).\n_________\n(^١) \"الصحاح\" ٢/ ٥٧١.","vol":"30","page":356},{"text":"<span data-type='title' id=toc-3971>٢٢ - باب إِذَا حَلَفَ أَنْ لَا يَأْتَدِمَ فَأَكَلَ تَمْرًا بِخُبْزٍ، وَمَا يَكُونُ مِنَه الأُدْمِ</span>\n٦٦٨٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا شَبِعَ آلُ مُحَمَّدٍ - ﷺ - مِنْ خُبْزِ بُرٍّ مَأْدُومٍ ثَلَاثَةَ أَيَّامٍ حَتَّى لَحِقَ بِاللهِ. [انظر: ٥٤٢٣ - مسلم: ٢٩٧٠ - فتح ١١/ ٥٧٠].\nوقًالَ ابن كَثِيرٍ: أَخْبَرَنَا سفْيَانُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، عَنْ أَبِيهِ أَنَّهُ قَالَ لِعَائِشَةَ بهذا.\n\n٦٦٨٨ - حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ قَالَ: قَالَ أَبُو طَلْحَةَ لأُمِّ سُلَيْمٍ: لَقَدْ سَمِعْتُ صَوْتَ رَسُولِ اللهِ - ﷺ - ضَعِيفًا أَعْرِفُ فِيهِ الجُوعَ، فَهَلْ عِنْدَكِ مِنْ شَيء؟ فَقَالَتْ: نَعَمْ. فَأَخْرَجَتْ أَقْرَاصًا مِنْ شَعِيرٍ، ثُمَّ أَخَذَتْ خِمَارًا لَهَا، فَلَفَّتِ الخُبْزَ بِبَعْضِهِ، ثُمَّ أَرْسَلَتْنِي إِلَى رَسُولِ اللهِ - ﷺ - فَذَهَبْتُ فَوَجَدْتُ رَسُولَ اللهِ - ﷺ - فِي المَسْجِدِ وَمَعَهُ النَّاسُ، فَقُمْتُ عَلَيْهِمْ فَقَالَ رَسُولُ اللهِ - ﷺ - «أَرْسَلَكَ أَبُو طَلْحَةَ؟». فَقُلْتُ: نَعَمْ. فَقَالَ رَسُولُ اللهِ - ﷺ - لِمَنْ مَعَهُ:\n«قُومُوا». فَانْطَلَقُوا، وَانْطَلَقْتُ بَيْنَ أَيْدِيهِمْ حَتَّى جِئْتُ أَبَا طَلْحَةَ فَأَخْبَرْتُهُ، فَقَالَ أَبُو طَلْحَةَ: يَا أُمَّ سُلَيْمٍ، قَدْ جَاءَ رَسُولُ اللهِ - ﷺ - وَلَيْسَ عِنْدَنَا مِنَ الطَّعَامِ مَا نُطْعِمُهُمْ. فَقَالَتِ: اللهُ وَرَسُولُهُ أَعْلَمُ. فَانْطَلَقَ أَبُو طَلْحَةَ حَتَّى لَقِيَ رَسُولَ اللهِ - ﷺ - فَأَقْبَلَ رَسُولُ اللهِ - ﷺ - وَأَبُو طَلْحَةَ حَتَّى دَخَلَا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَلُمِّي يَا أُمَّ سُلَيْمٍ مَا عِنْدَكِ». فَأَتَتْ بِذَلِكَ الْخُبْزِ. قَالَ: فَأَمَرَ رَسُولُ اللهِ - ﷺ - بِذَلِكَ الْخُبْزِ فَفُتَّ، وَعَصَرَتْ أُمُّ سُلَيْمٍ عُكَّةً لَهَا فَأَدَمَتْهُ، ثُمَّ قَالَ فِيهِ رَسُولُ اللهِ - ﷺ - مَا شَاءَ اللهُ أَنْ يَقُولَ، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ خَرَجُوا، ثُمَّ قَالَ: «ائْذَنْ لِعَشَرَةٍ». فَأَذِنَ لَهُمْ، فَأَكَلَ الْقَوْمُ كُلُّهُمْ وَشَبِعُوا، وَالْقَوْمُ سَبْعُونَ -أَوْ ثَمَانُونَ- رَجُلًا. [انظر: ٤٢٢ -\nمسلم: ٣٠٤٠ - فتح ١١/ ٥٧٠].\nذكر فيه حديث عَائِشَةَ - ﵂ - فقال: حدثنا محمد بن يوسف، ثنا سفيان عن عبد الرحمن بن عابس، عن أبيه، عن عائشة - ﵂ -","vol":"30","page":357},{"text":"قَالَتْ: مَا شَبعَ آلُ مُحَمَّدٍ - ﷺ - منْ خُبْزِ بُرِّ مَأْدُومٍ ثَلَاثَةَ أَيَّامٍ حَتَّى لَحِقَ باللهِ.\nوَقَالَ ابن كَثِيرٍ: أَنَا سُفْيَانُ، ثَنَا عَبْدُ الرَّحْمَنِ، عَنْ أَبِيهِ أَنَّهُ قَالَ لِعَائِشَةَ بهذا.\nوحديث أنَسِ بْنِ مَالِكٍ - ﵁ - السالف. وفيه: فَأَتَتْ بِذَلِكَ الخُبْزِ. قَالَ: فَأَمَرَ به رَسُولُ اللهِ - ﷺ - فَفُتَّ، وَعَصَرَتْ أُمُّ سُلَيْمٍ عُكَّةً لَهَا فَأَدَمَتْهُ. الحديث بطوله.\nالشرح:\nإنما أتى البخاري ﵀ بقوله: (وقال ابن كثير: أنا سفيان، ثنا عبد الرحمن بن عابس) ليزول توهم ما قد يتوهم من عدم [سماع] (^١) سفيان من عبد الرحمن. والبُرُّ: جمع برة من القمح، ومنع سيبويه أن يجمع على أبرار، وجوزه المبرد. والأقراص في الحديث الثاني جمع قرص، وقرص: جمع قرصة، كغصن وغصنة وأغصان.\nوقوله: (\"هلمي يا أم سليم ما عندك\") كذا في الأصول، وذكره ابن التين بلفظ \"هلم\" بحذف الياء.\nثم قال: إنه على لغة أهل الحجاز أن (هلم) يستوي فيه المذكر والمؤنث والجمع والمفرد، قال تعالى: ﴿هَلُمَّ إِلَيْنَا﴾ [الأحزاب: ١٨]، والعكة بضم العين: آنية السمن.\nومعنى (فأدمته): جعلت السمن إدامه، وهو ثلاثي يقال: أدم الخبز، يأدمه بالكسر، وقول عائشة - ﵂ - قبل: (من خبز بر مأدوم). يدل على صحة ذلك؛ لأن مفعولًا لا يكون إلا من الثلاثي، ولو كان الفعل رباعيًا لقالت: خبز برٍّ مؤدم.\n_________\n(^١) زيادة يقتضيها السياق.","vol":"30","page":358},{"text":"فصل:\nواختلف العلماء فيمن حلف أن لا يأكل إدامًا فأكل لحمًا مشويًا، فقال مالك والشافعي: يحنث كما لو أكل زيتًا وخلًّا. وقال أبو حنيفة وأبو يوسف: الإدام: ما يصطبغ مثل الزيت والعسل والخل، فأما ما لا يصطبغ به مثل اللحم المشوي والخبر والبيض فليس بإدام، وعند المالكية: يحنث بكل ما هو عند الحالف إدام، ولكل قوم عادة.\nقال محمد: ما كان الغالب منه أنه يؤكل بالخبز فهو إدام (^١)، حكاه ابن بطال (^٢)، وحكاه ابن التين عنه: يحنث بأكل السمن والعسل والزيت والودك والشحم والزيتون والجبن والصبر والسلجم والمري والشبراق، وشبه ذلك قال: ولا أرى أن يحنث بالملح (الجريش) (^٣) ولا المطيب وإن كان قد أحنثه بعض العلماء به.\nوقال أصبغ عن أشهب في \"العتبية\": يحنث بالملح محضًا أو مبررًا. حجة الكوفيين أن حقيقة الإدام هو اسم للجمع بين الشيئين قال - ﵇ - \"إذا أراد أحدكم أن يتزوج المرأة فلينظر إليها فإنه أحرى أن يؤدم بينهما\" (^٤) معناه: أنه يجمع بينهما.\nوقيل: إنه من الدوام، وقيل: من وقوع الأدمة على الأدمة، وليس كل اسم يتناوله إطلاق اسم، بدليل أن من جمع بين لقمتين لا يسمى بهذا الاسم، وإنما المراد أن يستهلك فيه الخبز ويكون تابعًا له بأن تتداخل أجزاؤه بأجزاء غيره، وهذا لا يحصل إلا فيما يصطبغ به. وهذا الوجه\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٦٠، \"النوادر والزيادات\" ٤/ ١٠٦.\n(^٢) \"شرح ابن بطال\" ٦/ ١٤٥.\n(^٣) في (ص ٢): الحرش.\n(^٤) رواه الترمذي (١٠٨٧) وقال: حديث حسن، ورواه النسائي ٦/ ٦٩، وابن ماجه (١٨٦٥)، من حديث المغيرة بن شعبة.","vol":"30","page":359},{"text":"مجمع عليه وما سواه مختلف فيه، فلا يصح إثباته إلا بلغة أو عادة، وقد قال تعالى: ﴿وَصِبْغٍ لِلْآكِلِينَ﴾ [المؤمنون: ٢٠].\nقال ابن القصار: فيقال لهم: لا خلاف بين أهل اللغة أن من أكل خبزًا بلحم مشوي أنه قد ائتدم به، ولو قال: أكلت خبزي بلا أدم لكان كاذبًا، ولو قال: أكلت خبزي بإدام كان صادقًا، فيقال لهم: أما قولكم: إن الإدام اسم للجمع بين الشيئين، فكذلك نقول، وليس الجمع بين شيئين هو امتزاجهما واختلاطهما، بل هو صفة زائدة على الجمع؛ لأننا نعلم أن الخبز بالعسل ليس يستهلك أحدهما صاحبه، ولا الخبز مع الزيت أيضًا، فلم نراع في الشريعة في الجمع الاستهلاك، وأما الخل والزيت فهو وإن تشربه فليس بمستهلك فيه، إذ لو كان كذلك لم يبق لونه ولا طعمه، وإنما المراعى في الجمع بين الشيئين هو أن يؤكل هذا بهذا على طريق الائتدام به، سواء كان مائعًا أو غيره كالعسل والسمن الذائب.\nقال غيره: والدليل على أن كل ما يؤتدم به يسمى إدامًا، الحديث السالف: \"تكون الأرض خبزة يوم القيامة إدامها زيادة كبد نونٍ وثورٍ\" (^١) فجعل الكبد إدامًا، فكذلك التمر وكل شيء مائع فهو إدام كالكبد.\nوروى حفص بن غياث عن محمد بن أبي يحيى الأسلمي، عن يزيد الأعور، عن ابن أبي أمية، عن يوسف، عن عبد الله بن سلام قال: رأيت النبي - ﷺ - أخذ كسرة من خبز شعير فوضع عليها تمرًا، وقال: \"هذِه إدام هذه\" (^٢) فأكلها.\n_________\n(^١) سلف برقم (٦٥١٩) كتاب الرقاق، باب: يقبض الله الأرض يوم القيامة، ورواه مسلم (٢٧٩٢) كتاب الجنة والنار، باب: نزل أهل الجنة.\n(^٢) \"سنن أبي داود\" (٣٨٣٠).","vol":"30","page":360},{"text":"وروى القاسم بن محمد، عن عائشة - ﵂ - قالت: دخل عليّ رسول الله - ﷺ - والبرمة تفور بلحم، فقرب إليه أدم من أدم البيت، فقال: \"ألم أر برمة فيها لحم\" (^١) الحديث، فدل هذا الحديث أن كل ما في البيت مما جرت العادة بالائتدام به فهو إدام، مائعا كان أو جامدًا (^٢).\nفصل:\nقال ابن التين: وإن حلف لا يأكل فاكهة حنث بأكل الفاكهة (كلها) (^٣) يابسها ورطبها عند ابن حبيب، ذكره أو لم يذكره.\nوقال محمد نحوه إذا ذكر يابسها ورطبها، يريد أنه لا يحنث في يابسها إلا إذا ذكره؛ لأن الفاكهة إنما تطلق عنده على الطري خاصة.\n_________\n(^١) سلف برقم (٥٠٩٧) كتاب النكاح، باب: الحرة تحت العبد، ورواه مسلم (١٥٠٤) كتاب: العتق، باب: إنما الولاء لمن أعتق.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ١٤٥ - ١٤٧، و\"مختصر اختلاف العلماء\" ٣/ ٢٦٠ - ٢٦١.\n(^٣) من (ص ٢).","vol":"30","page":361},{"text":"<span data-type='title' id=toc-3972>٢٣ - باب النِّيَّةِ فِي الأَيْمَانِ</span>\n٦٦٨٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصٍ اللَّيْثِيَّ يَقُولُ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ، وَإِنَّمَا لاِمْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ». [انظر: ١ - مسلم: ١٩٠٧ - فتح ١١/ ٥٧٢].\nذكر فيه حديث عمر بن الخطاب - ﵁ -: \"إِنَّمَا الأَعْمَالُ (بالنيات) (^١) \".\nوقد سلف أول الكتاب واضحًا، قال المهلب وغيره: إذا كانت اليمين بين العبد وربه وأتى مستفتيًا فلا خلاف بين العلماء أنه ينوَّي ويحمل على نيته، وأما إذا كانت اليمين بينه وبين آدمي وادعى في نية اليمين غير الظاهر لم يقبل قوله، وحمل على ظاهر كلامه إذا كانت عليه بينة بإجماع.\nوإنما اختلفوا في النية إذا كانت نية الحالف أو نية المحلوف له، فقالت طائفة: النية في حقوق الآدمي نية المحلوف له على كل حال، وهو قول مالك، وقال آخرون: النية نية الحالف أبدًا، وله أن يوري، واحتجوا بحديث الباب.\nوحجة مالك: أن الحالف إنما ينبغي أن يكون يمينه على ما يدعي عليه صاحبه؛ لأنه غلبه بحلفه، وقد أجمعوا أنه لا ينتفع بالتورية إذا اقتطع مال امرئ مسلم بيمينه، فكذلك لا ينتفع بالتورية في سائر\n_________\n(^١) في (ص ٢): بالنية.","vol":"30","page":362},{"text":"الأيمان، وسيأتي اختلافهم في يمين المكره حيث تجوز التورية في آخر كتاب الإكراه، أو كتاب ترك الحيل -إن شاء الله تعالى- وشيء منه مذكور في باب: المعاريض مندوحة عن الكذب، في آخر كتاب الأدب أيضًا (^١) كما سلف.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٤٧ - ١٤٨.","vol":"30","page":363},{"text":"<span data-type='title' id=toc-3973>٢٤ - باب إِذَا أَهْدَى مَالَهُ عَلَى وَجْهِ النَّذْرِ وَالتَّوْبَةِ</span>\n٦٦٩٠ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عَبْدُ الرَّحْمَنِ، عَنْ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ -وَكَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ حِينَ عَمِيَ- قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ فِي حَدِيثِهِ ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ [التوبة: ١١٨] فَقَالَ فِي آخِرِ حَدِيثِهِ: إِنَّ مِنْ تَوْبَتِي أَنِّي أَنْخَلِعُ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَرَسُولِهِ. فَقَالَ النَّبِيُّ - ﷺ -: «أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهْوَ خَيْرٌ لَكَ». [انظر: ٢٧٥٧ - مسلم: ٢٧٦٩ - فتح ١١/ ٥٧٢]\nذكر فيه حديث كَعْبِ بْنِ مَالِكٍ فِي حَدِيثِهِ ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ [التوبة: ١١٨] فَقَالَ فِي آخِرِه: إِنَّ مِنْ تَوْبَتِي أن أَنْخَلِعَ مِنْ مَالِي (صَدَقَةً إلى اللهِ وَرَسُولِهِ. فَقَالَ النَّبِيُّ - ﷺ -: \"أَمْسِكْ عَلَيْكَ بَغضَ مَالِكَ فَهوَ خَيْرٌ لَكَ \" (^١).\nالشرح:\nظاهره أنه أمران يتصدق بجزء جيد من ماله، ولعله أكثر من ثلثه؛ لأن بعض الشيء جزء من أجزائه، ولعله - ﵇ - علم أنه ذو مال طائل، وأن بعضه فيه له كفاية، وهو (يؤيد قول) (^٢) سحنون: إن من حلف بصدقة ماله يخرج ما لا يضر به. ويؤيده قوله - ﵇ -: \"لا صدقة إلا عن ظهر غنى\" (^٣) وفي \"الموطأ\" في حديث كعب هذا قال له النبي - ﷺ -: \"يجزئك الثلث\" (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): مؤيد بقول.\n(^٣) سلف معلقا بلفظه في كتاب الوصايا، باب: تأويل قول الله ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾. وسلف مسندًا برقم (١٤٢٦) بلفظ: (خير الصدقة) في كتاب الزكاة، باب: لا صدقة إلا عن ظهر غنى.\n(^٤) لم أقف عليه لكعب بن مالك - ﵁ - في \"الموطأ\"، وإنما هو لأبي لبابة بن عبد المنذر - ﵁ - ولفظه \"يجزئك من ذلك الثلث\" \"الموطأ\" ص ٢٩٧.","vol":"30","page":364},{"text":"واختلف في قوله: (من توبتي أن أنخلع من مالي). هل التزم الصدقة بجميع ماله، أو إنما أراد أن يفعل ذلك ولم يوجب ذلك؟ واحتج من قال: إنه التزم بقوله - ﵇ -: \"يجزئك من ذلك الثلث\". فلو كان الكلام منه على سبيل المشورة والعرض ما قال ذلك، (وقد تنازع فيه) (^١).\nواختلف فيمن حلف بصدقة ماله فحنث على ثمانية أقوال:\nأحدها: يلزمه ثلث ماله، قاله مالك.\nثانيها: لابن وهب: إن كان ماليًّا فكذلك، وإن كان فقيرًا فكفارة يمين، وهو قول الليث وإن كان متوسطًا يخصه الثلث، فأقول فيه بقول ربيعة أنه يخرج زكاة ماله. وقال سحنون: يخرج ما لا يضر به، وسلف ذكره. وقال النخعي: يخرج جميع ماله. وقال أبو حنيفة: إن علقه بشرط كإن دخلت الدار، أو إن شفى الله مريضي، فالقياس أن يلزمه كل ماله، ويستحسن بالأموال التي تجب فيها الزكاة.\nوقال الشافعي: إن أخرجه مخرج التبرر مثل: إن شفى الله مريضي، فيلزمه جميع ماله، وإن كان لجاجًا وغضبا (فيقصد منع نفسه من فعل مباح كإن دخلت الدار. فهي بالخيار، إن شاء يفي بذاك أو يكفر كفارة يمين.\nوقال ابن أبي ليلى: لا نلزمه شيئًا أصلًا، وقاله الشعبي والحاكم وحماد) (^٢).\nوروى قتادة، عن جابر: إن كان كثير المال لزمه العشر وإن كان متوسطًا فالسبع، وإن كان قليلًا فالخمس.\n_________\n(^١) من (ص ٢).\n(^٢) ما بين القوسين في الأصل عليه: (لا .. إلى).","vol":"30","page":365},{"text":"وقال قتادة: والكثير ألفان؛ والوسط ألف، والقليل خمسمائة، فهذِه ثمانية أقوال منها ثلاثة في مذهب مالك.\nوحكى ابن بطال في المسألة خمسة أقوال، وفرضها في قول الرجل: مالي في سبيل الله، فحكى:\nأولًا: عن طائفة لا شيء عليه، ونسبه إلى الشعبي وابن أبي ليلى وطاوس.\nوثانيها: أن عليه كفارة يمين، روي عن عمر وابنه وابن عباس وعائشة، وأنه قول عطاء وأنه ذهب إليه الثوري والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور.\nوثالثًا: وهو أن يتصدق من ماله بقدر الزكاة، روي أيضًا عن ابن عمر وابن عباس، وبه قال ربيعة.\nورابعًا: أن يخرج ثلث ماله فيتصدق به، وهو قول مالك.\nوخامسًا: يخرج ماله كله، روي عن النخعي، وهو قول أبي حنيفة وزفر إلا أن أبا حنيفة قال: يتصدق بالأموال التي تجب فيها الزكاة خاصة. وقال زفر: يحبس لنفسه من ماله قوت شهرين ثم يتصدق بمثله إذا أفاد. حجة الأول أنه لو قال: مالي حرام لم يحرم عليه بإجماع فكذلك في هذِه المسألة، واحتج الشافعي بحديث أبي الخير عقبة بن عامر: أنه - ﵇ - قال: \"كفارة النذر كفارة يمين\" وهذا أخرجه مسلم (^١)، فظاهره يقتضي أن كل نذر كفارته كفارة يمين إلا ما قام دليله، وذهب ربيعة إلى أن الزكاة جعلها الله طهرة للأموال، فكذلك هذا الحالف بصدقة ماله يطهره ما يطهر الزكاة.\n_________\n(^١) مسلم (١٦٤٥) كتاب النذر، باب: في كفارة النذر.","vol":"30","page":366},{"text":"واحتج أبو حنيفة بقوله تعالى: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ (٧٥)﴾ [التوبة: ٧٥] فبين تعالى أنهم لما لم يفوا بما عاهدوا الله عليه، استحقوا الوعيد والذم فلزمهم الوفاء به.\nواحتج ابن شهاب لمن قال: يجزئه الثلث بحديث الباب \"أمسك عليك بعض مالك فهو خير لك\"، وقوله - ﵇ - لأبي لبابة في مثل ذلك: \"يجزئك الثلث\" (^١) فكان مبينًا لما أجمل في حديث كعب من مقدار الجزء المتصدق به، فثبت بحديث أبي لبابة التقدير، وسقطت سائر الأقاويل، وقد أسلفنا مثله في حديث كعب أيضًا.\nقال ابن القصار: ومن الحجة لمالك قوله تعالى: ﴿وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾ [القصص: ٧٧] فأمر تعالى بأن لا ينسى نصيبه من الدنيا؛ لما بالخلق ضرورة إليه من الوقت وما لابد منه، ووجب الاقتصار على إخراج الثلث لما ذكر، ويدل على صحة هذا القول أن المريض لما منع من إخراج ماله إلا الثلث نظرًا لورثته وإبقاءً عليهم، وجب أن يبقي (المرء) (^٢) على نفسه متى قصد إخراج ماله كله.\nوأما من قال يخرج زكاة ماله فلا وجه له؛ لأنها واجبة على الإنسان، وإن لم ينذرها، وأما قول أبي حنيفة أنه لا يخرج إلا الأموال التي تجب فيها الزكاة فقط، فإننا نقول: إن الأموال تشتمل على ما فيه الزكاة، وعلى ما لا زكاة فيه، قال تعالى: ﴿وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ﴾ [الأحزاب: ٢٧]، ولم يفرق بين عبيدهم وعروضهم، وبين العتق والرتق والحرث والماشية (^٣).\n_________\n(^١) سبق تخريجه في \"الموطأ\"، ورواه أبو داود برقم (٣٣١٩).\n(^٢) من (ص ٢).\n(^٣) \"شرح ابن بطال\" ٦/ ١٤٨ - ١٥٠.","vol":"30","page":367},{"text":"<span data-type='title' id=toc-3974>٢٥ - باب إِذَا حَرَّمَ طَعَامَهُ</span>\nوَقَوْلُهُ تَعَالَى: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾ إلى قوله: ﴿تَحِلَّةَ أَيْمَانِكُمْ﴾ [التحريم: ١ - ٢] وَقَوْلُهُ: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧].\n\n٦٦٩١ - حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا الْحَجَّاجُ، عَنِ ابْنِ جُرَيْجٍ قَالَ: زَعَمَ عَطَاءٌ أَنَّهُ سَمِعَ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ: سَمِعْتُ عَائِشَةَ تَزْعُمُ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَمْكُثُ عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ، وَيَشْرَبُ عِنْدَهَا عَسَلًا، فَتَوَاصَيْتُ أَنَا وَحَفْصَةُ أَنَّ أَيَّتَنَا دَخَلَ عَلَيْهَا النَّبِيُّ - ﷺ - فَلْتَقُلْ: إِنِّي أَجِدُ مِنْكَ رِيحَ مَغَافِيرَ، أَكَلْتَ مَغَافِيرَ؟ فَدَخَلَ عَلَى إِحْدَاهُمَا، فَقَالَتْ ذَلِكَ لَهُ. فَقَالَ: «لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ، وَلَنْ أَعُودَ لَهُ». فَنَزَلَتْ: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾، ﴿إِنْ تَتُوبَا إِلَى اللهِ﴾ [التحريم: ٤]، لِعَائِشَةَ وَحَفْصَةَ، ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ [التحريم: ٣] لِقَوْلِهِ: «بَلْ شَرِبْتُ عَسَلًا».\nوَقَالَ لِي إِبْرَاهِيمُ بْنُ مُوسَى: عَنْ هِشَامٍ: «وَلَنْ أَعُودَ لَهُ، وَقَدْ حَلَفْتُ، فَلَا تُخْبِرِي بِذَلِكَ أَحَدًا» [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح: ١١/ ٥٧٤].\nثم ساق حديث ابن جُرَيْجٍ قَالَ: زَعَمَ عَطَاءٌ أَنَّهُ سَمِعَ عُبَيْدَ بْنَ عُمَيْرٍ يَقُولُ: سَمِعْتُ عَائِشَةَ - ﵂ - تَزْعُمُ أَنَّ النَّبِيَّ - ﷺ - كانَ يَمْكُثُ عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَيشْرَبُ عِنْدَهَا عَسَلًا … الحديث إلى قوله: أَكَلْتَ مَغَافِيرَ؟ فَدَخَلَ عَلَى إِحْدَاهُمَا، فَقَالَتْ له ذَلِكَ. قَالَ: \"لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ، وَلَنْ أَعُودَ لَهُ\". فَنَزَلَتْ: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾، ﴿إِنْ تَتُوبَا إِلَى اللهِ﴾ [التحريم: ٤]، لِعَائِشَةَ وَحَفْصَةَ، ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ [التحريم: ٣] لِقَوْلِهِ: \"بَلْ شَرِبْتُ عَسَلًا\".","vol":"30","page":368},{"text":"وَقَالَ إِبْرَاهِيمُ بْنُ مُوسى، عَنْ هِشَامٍ: \"وَلَنْ أَعُودَ لَهُ، فَلَا تُخْبِرِي بِذَلِكَ أَحَدًا\".\nالشرح:\nهذا الحديث سلف الكلام عليه في موضعه. والمغافير: واحده مغفور، وهو شيء ينتجه شجر العرفط كريه الرائحة، وقيل: هو حلو كالناطف يحل بالماء ويشرب، ويقال: مغثور بالثاء كثوم، وفوم، وجدف، وجدث.\nوذكر ابن حمدون في \"تذكرته\" أن المغافير: البطون، كأنه أراد رائحة البطون.\nقال أبو عمرو: يقال أغفر الرمث: إذا ظهر ذلك فيه.\nوقال الكسائي: يقال: خرج الناس يتمغفرون إذا خرجوا يجتنونه من ثمره.\nوهذا التعليق خرجه مسندًا في التفسير، فقال: حدثنا إبراهيم بن موسى، ثنا هشام، عن ابن جريج، عن عطاء، كما سلف (^١).\n(وقوله: (فنزلت) إلى آخره، هذا قول. وأكثر المفسرين على أنها نزلت في مارية حين حرمها على نفسه) (^٢).\nوقوله: (\"ولن أعود له\") قال مالك: إنه حرمه على نفسه باليمين. أي: قال: والله لا أعود له؛ فلذلك كفره، وأما من حرم على نفسه طعامًا أو شرابًا أو غير ذلك من المباح فلا شيء عليه في فعل ذلك، وبه قال الشافعي، وقال أبو حنيفة: يلزمه كفارة يمين في المأكول والمشروب\n_________\n(^١) سلف برقم (٤٩١٢) سورة التحريم، باب: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾.\n(^٢) من (ص ٢).","vol":"30","page":369},{"text":"دون الملبوس والطيب، دليلنا قوله تعالى: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ﴾ [المائدة: ٨٧]، ولأنه حرم على نفسه ما لا يصح فيه طلاق ولا عتاق، فلم يكن للتحريم تأثير أصله اللباس والطيب، والدليل من هذِه الآية قوله ﴿تَحِلَّةَ أَيْمَانِكُمْ﴾ وقوله في الحديث: \"قد حلفت\" وهي دالة على أن الكفارة المذكورة في الآية من أجل يمينه.\nفصل:\nقوله ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ [التحريم: ٣] هو ما سلف من قصة مارية أو العسل، وأغرب من قال: إنه خلافة الصديق وأنه خليفة بعده.\nفصل:\nفي بسط مسألة الباب اختلف العلماء فيمن حرم على نفسه طعامًا أو شرابًا أحله الله له على قولين: أحدهما: لا يحرم عليه ذلك، وعليه كفارة يمين، وهو قول أبي حنيفة وأصحابه والأوزاعي.\nوثانيهما: وهو قول مالك: لا يكون الحرام يمينًا في طعام ولا في شراب إلا في المرأة، فإنه يكون طلاقًا يحرمها عليه، وروى الربيع عن الشافعي كقول مالك: إن حرم على نفسه طعامًا أو شرابًا فهو حلال له، ولا كفارة عليه.\nوروي عن بعض التابعين أن التحريم ليس بشيء، وسواء حرم على نفسه زوجته أو شيئًا من ذلك لا يلزمه كفارة في شيء من ذلك، وهو قول أبي سلمة ومسروق والشعبي. حجة من لم يوجبها حديث عائشة أن الآية نزلت في شرب العسل الذي حرمه الشارع على نفسه، ولم يذكر في ذلك كفارة.","vol":"30","page":370},{"text":"وحجة الموجب أن سبب نزولها مارية كما سلف، فكفر وأصاب جاريته، وهو قول قتادة وغيره، وقال القاضي إسماعيل: الحكم في ذلك واحد؛ لأن الأمة لا يكون فيها طلاق فتطلق بالتحريم، فكان تحريمها كتحريم ما يؤكل ويشرب، ولعل القصة قد كانتا جميعًا في وقتين مختلفين، غير أن أمر الجارية في هذا الموضع أشبه لقوله تعالى: ﴿تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ﴾ [التحريم: ١] ولقوله تعالى: ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ [التحريم: ٣] فكان ذلك في الأمة أشبه؛ لأن الرجل يغشى أمته في ستر ولا يشرب العسل في ستر، وتحريم الأمة فيه مرضاة لهن، وتحريم الشراب إنما حرمه للرائحة وقد يمكن أن يكون حرمها وحلف كما روي، ويمكن أن يكون حرمها بيمينه بالله؛ لأن الرجل إذا قال لأمته: والله لا أقربك فقد حرمها على نفسه باليمين، فإذا غشيها وجبت عليه اليمين، وإذا قال لأمته: أنت عليَّ حرام فلم يحلف، وإنما أوجب على نفسه شيئًا لا يجب، فلم تحرم عليه، ولم تكن كفارة؛ لأنه لم يحلف، وقوله لامرأته: أنت عليَّ حرام مثل قوله: أنت طالق، فلا تحرم (عليه) (^١)، وكذلك: أنت خلية وبرية وبائن، ليس في شيء منه يمين، وإنما هو فراق أوجبه الإنسان على نفسه، فإن كان شيئًا يجب وجب، وإن كان لا يجب لم يجب، وقد قال - ﵇ -: \"من نذر أن يعصي الله فلا يعصه\" (^٢) فلم يوجب كفارة كما أوجبها في قوله: \"من حلف على يمين\" الحديث (^٣).\n_________\n(^١) الأصل: (به)، والمثبت من (ص ٢) وهو الصواب.\n(^٢) سيأتي قريبًا برقم (٦٦٩٦) باب: النذر في الطاعة.\n(^٣) رواه مسلم برقم (١٦٥٠) كتاب الأيمان، باب: ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير، ويكفِّر عن يمينه. من حديث أبي هريرة. =","vol":"30","page":371},{"text":"قال المهلب: والتحريم إنما هو لله ولرسوله، فلا يحل لأحد أن يحرم شيئًا، وقد وبخج الله من فعل ذلك فقال: ﴿لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللهُ لَكُمْ وَلَا تَعْتَدُوا﴾ [المائدة: ٨٧]، فجعل ذلك من الاعتداء، وقد قال تعالى: ﴿وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلَالٌ وَهَذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللهِ الْكَذِبَ﴾ [النحل: ١١٦] فهذا كله حجة في أن تحريم الناس ليس بشيء (^١).\n_________\n= وقد سلف من حديث أبي موسى برقم (٣١٣٣) ولفظه: \"لا أحلف على يمين، فأرى غيرها خيرًا منها؛ إلا أتيت الذي هو خير وتحللتها\".\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٥١ - ١٥٣.","vol":"30","page":372},{"text":"<span data-type='title' id=toc-3975>٢٦ - باب الوَفَاءِ بِالنَّذْرِ</span>\nوَقَوْلِهِ -﷿-: ﴿يُوفُونَ بِالنَّذْرِ﴾ [الإنسان: ٧].\n\n٦٦٩٢ - حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنَا سَعِيدُ بْنُ الْحَارِثِ أَنَّهُ سَمِعَ ابْنَ عُمَرَ - ﵄ - يَقُولُ: أَوَلَمْ يُنْهَوْا عَنِ النَّذْرِ؟ إِنَّ النَّبِيَّ - ﷺ - قَالَ: «إِنَّ النَّذْرَ لَا يُقَدِّمُ شَيْئًا وَلَا يُؤَخِّرُ، وَإِنَّمَا يُسْتَخْرَجُ بِالنَّذْرِ مِنَ الْبَخِيلِ». [انظر: ٦٦٠٨ - مسلم: ١٦٣٩ - فتح ١١/ ٥٧٦].\n\n٦٦٩٣ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ مُرَّةَ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ: نَهَى النَّبِيُّ - ﷺ - عَنِ النَّذْرِ وَقَالَ: «إِنَّهُ لَا يَرُدُّ شَيْئًا، وَلَكِنَّهُ يُسْتَخْرَجُ بِهِ مِنَ البَخِيلِ» [انظر: ٦٦٠٨ - مسلم: ١٦٣٩ - فتح ١١/ ٥٧٦].\n\n٦٦٩٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا يَأْتِي ابْنَ آدَمَ النَّذْرُ بِشَيْءٍ لَمْ يَكُنْ قُدِّرَ لَهُ، وَلَكِنْ يُلْقِيهِ النَّذْرُ إِلَى الْقَدَرِ قَدْ قُدِّرَ لَهُ، فَيَسْتَخْرِجُ اللهُ بِهِ مِنَ الْبَخِيلِ، فَيُؤْتِي عَلَيْهِ مَا لَمْ يَكُنْ يُؤْتِي عَلَيْهِ مِنْ قَبْلُ» [انظر: ٦٦٠٩ - مسلم: ١٦٤٠ - فتح ١١/ ٥٧٦]\nذكر فيه حديث سَعِيدِ بْنِ الحَارِثِ أَنَّهُ سَمِعَ ابن عُمَرَ - ﵄ - يَقُولُ: أَوَلَمْ يُنْهَوْا عَنِ النَّذْرِ؟ إِنَّ النَّبِيَّ - ﷺ - قالَ: \"إِنَّ النَّذْرَ لَا يُقَدِّمُ شَيْئًا وَلَا يُؤَخِّرهُ، وَإِنَّمَا يُسْتَخْرَجُ بِالنَّذْرِ مِنَ البَخِيلِ\".\nوحديث ابن عُمَرَ - ﵄ - أيضًا: نَهَى النَّبِيُّ - ﷺ - عنِ النَّذْرِ وَقَالَ: \"إِنَّهُ لَا يَرُدُّ شَيْئًا، ولكن يُسْئَخْرَجُ بِهِ مِنَ البَخِيلِ\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَا يَأْتِي ابن آدَمَ النَّذْرُ بِشَئءٍ لَمْ أكن قدرته، ولكن يُلْقِيهِ النَّذْرُ إِلَى القَدَرِ قَدْ قدرته، فَيَسْتَخْرِجُ اللهُ بِهِ مِنَ البَخِيلِ فَيُؤْتِي عَلَيْهِ مَا لَمْ يَكُنْ يُؤْتِي عَلَيْهِ مِنْ قَبْلُ\".\nأي: أنا قدرت عليه الشدة التي نذر من أجلها المعتل هو النذر","vol":"30","page":373},{"text":"ليحلها عنه، والنذر لا يحل عنه الشدة، فهو لا يغني شيئًا، والمقدور كائن، فيجعل الناذر هذا الفعل سلامة من الشدة المقدرة، ويكون ذلك النذر سهمًا استخرجه من البخيل للشدة التي عرضت له، فهذا تفسير \"فيؤتي عليه ما لم يكن يؤتي -لو لم يقدر عليه الشدة- من قبل\" وفيه رد على القدرية.\nفصل:\nحديث ابن عمر وأبي هريرة سلفا في كتاب القدر، واختلف عندنا في ابتداء النذر فقيل: إنه مستحب، وقيل: مكروه، وبه جزم الثوري، ونص الشافعي على أنه خلاف الأولى (^١).\nوحمل بعض المتأخرين النهي على نذر اللجاج، واستحب نذر التبرر، وقام الإجماع على وجوب الوفاء به إذا كان طاعة، وقد قال تعالى: ﴿أَوْفُوا بِالْعُقُودِ﴾ [المائدة: ١] وقال: ﴿يُوفُونَ بِالنَّذْرِ﴾ فمدحهم بذلك، وقوله - ﵇ -: \"من نذر أن يطيع الله فليطعه\" (^٢) وإنما اختلفوا في اليمين بالطاعة، كالصدقة بالمال والمشي إلى مكة، فذهب مالك إلى أن اليمين في ذلك كالنذور وأن كفارتها الوفاء بها، ورأى بعض العلماء أنها أيمان يكفرها ما يكفر اليمين، وليست في معنى النذر فيلزم الوفاء؛ لأن النذر قصد به التبرر والطاعة لله، وهذِه الأيمان إنما قصد بها إلى أشياء من أمور الدنيا كقولهم: مالي صدقة إن فعلت كذا، فافترقا لهذِه العلة.\n_________\n(^١) ورد في هامش الأصل: حاشية: قوله: ونص الشافعي على أنه خلاف الأولى. لم أره في كلام غيره، فليحرر.\n(^٢) سيأتي قريبًا برقم (٦٦٩٦)، باب: النذر في الطاعة.","vol":"30","page":374},{"text":"(فصل) (^١):\nقال المهلب: قوله: \"لا يقدم شيئًا ولا يؤخره\" يعني: من قدر الله ومشيئته.\nوقوله: \"يستخرج به من البخيل\" يعني: أن من الناس من لا يسمح بالصدقة والصوم إلا إذا نذر شيئًا لخوف أو طمع، فكأنه لولا ذلك الشيء الذي طمع فيه أو خافه لم يسمح بإخراج ما قدره الله تعالى ولا يفعله، فهو بخيل.\nوقوله: \"فيؤتي عليه\" يعني: فعل ما يجعله الناذر على نفسه لله مما لم يكن يفعله لغير نذر (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ١٥٤ - ١٥٥.","vol":"30","page":375},{"text":"<span data-type='title' id=toc-3976>٢٧ - باب إِثْمِ مَنْ لَا يَفِي بِالنَّذْرِ</span>\n٦٦٩٥ - حَدَّثَنَا مُسَدَّد، عَنْ يَحْيَى، عَنْ شُعْبَةَ قَالَ: حَدَّثَنِي أَبُو جَمْرَةَ، حَدَّثَنَا زَهْدَمُ بْنُ مُضَرِّبٍ قَالَ: سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ يُحَدِّثُ عَنِ النَّبِيِّ - ﷺ - قَالَ: «خَيْرُكُمْ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ -قَالَ عِمْرَانُ: لَا أَدْرِي ذَكَرَ ثِنْتَيْنِ أَوْ ثَلَاثًا بَعْدَ قَرْنِهِ- ثُمَّ يَجِيءُ قَوْمٌ يَنْذُرُونَ وَلَا يَفُونَ، وَيَخُونُونَ وَلَا يُؤْتَمَنُونَ، وَيَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ» [انظر: ٢٦٥١ - مسلم: ٢٥٣٥ - فتح ١١/ ٥٨٠].\nذكر فيه حديث عِمْرَانَ بْنَ حُصَيْنٍ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"خَيْرُكُمْ قَرْنِي، ثُمَّ الذِينَ يَلُونَهُمْ، ثُمَّ الذِينَ يَلُونَهُمْ\" … الحديث، وقد سلف غير مرة (^١).\nوموضع الحاجة منه قوله: \"ثم يجيء قوم ينذرون ولا يفون\" وهو يوجب الذم والنقص لمن لم يف بالنذر، وهذا من أشراط الساعة، وقرن الشارع من لم يف بالنذر بخيانة الأمانة في قوله: \"ينذرون ولا يفون ويخونون ولا يؤتمنون\" وذلك أن من لم يف لله تعالى بما عاهده فقد خان أمانته في نقضه ما جعل (لربه) (^٢) على نفسه، فأشبه ذلك من خان غيره فيما ائتمنه عليه، والأول أعظم خيانة وأشد إثمًا، وأثنى الله تعالى على أهل الوفاء به فقال: ﴿يُوفُونَ بِالنَّذْرِ﴾ [الإنسان: ٧] الآية فدل هذا أن الوفاء بالنذر مما يدفع به شر ذلك اليوم.\n_________\n(^١) سلف برقم (٣٦٥٠) كتاب فضائل الصحابة، باب: فضائل أصحاب النبي - ﷺ -، وبرقم (٦٤٢٨) كتاب الرقاق، باب: ما يحذر من زهرة الدنيا والتنافس فيها.\n(^٢) من (ص ٢).","vol":"30","page":376},{"text":"فصل:\nوقوله: (\"ويظهر فيهم السمن\") هو كناية عن رغبتهم في الدنيا وإيثارهم شهواتها على الآخرة وما أعد الله فيها لأوليائه من الشهوات التي لا تنفد، والنعيم الذي لا يبيد، فهم يأكلون في الدنيا كما تأكل الأنعام ولا يقتدون بمن كان قبلهم من السلف، الذين كانت همتهم من الدنيا في أخذ القوت والبلغة وتوفير الشهوات إلى آخره.\nفصل:\nوقوله: (\"ينذرون ولا يفون\") كذا وقع، ثلاثي، وهو صحيح يقال: وفّى بعهده، وأوفى. ولغة القرآن أولى: رباعي.","vol":"30","page":377},{"text":"<span data-type='title' id=toc-3977>٢٨ - باب النَّذْرِ فِي الطَّاعَةِ</span>\n﴿وَمَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ] [البقرة: ٢٧٠].\n\n٦٦٩٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا مَالِكٌ، عَنْ طَلْحَةَ بْنِ عَبْدِ الْمَلِكِ، عَنِ الْقَاسِمِ، عَنْ عَائِشَةَ - ﵂ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَهُ فَلَا يَعْصِهِ». [٦٧٠٠ - فتح ١١/ ٥٨١]\nذكر فيه حديث عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَهُ فَلَا يَعْصِهِ\".\n(الشرح) (^١): النذر في الطاعة واجب الوفاء به عند جماعة الفقهاء لمن قدر عليه، وإن كانت تلك الطاعة قبل النذر غير لازمة فنذره لها قد أوجبها عليه، لأنه ألزمها نفسه لله تعالى، فكان من ألزم نفسه شيئًا لله تعالى، فقد تعين عليه فرض الأداء، وقد ذم الله تعالى من أوجب على نفسه شيئًا ولم يف به، قال تعالى: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾ الآية [الحديد:٢٧]، وسيأتي اختلافهم في نذر المعصية في بابه -إن شاء الله تعالى- وقسم بعضهم النذر على ضربين مجهول كـ: لله عليَّ نذر. فعليه كفارة عند مالك.\nوقال ابن عباس: عليه أغلظ الكفارات كالظهار (^٢)، وقيل: إن شاء صام يومًا أو أطعم مسكينًا أو صلى ركعتين ونذر معلوم يسمى مخرجه، ولا يخلو من أقسام أربعة: طاعة كالصلاة، أو معصية كالزنا، أو مكروهًا كنذر ترك التطوع، أو مباحًا كنذر أكل المباحات ولبسه، واللازم منه\n_________\n(^١) في الأصل: فصل.\n(^٢) رواه عبد الرزاق ٨/ ٤٤١ (١٥٨٣٤، ١٥٨٣٥) وابن أبي شيبة ٣/ ٧١ (١٢٧٤، ١٢١٨٠).","vol":"30","page":378},{"text":"الطاعة والقربة عملًا بحديث الباب، ولا يلزم الوفاء بما عداه (عملًا) (^١) ببقية الحديث، وبحديث أبي إسرائيل الآتي (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) سيأتي برقم (٦٧٠٤).","vol":"30","page":379},{"text":"<span data-type='title' id=toc-3978>٢٩ - باب إِذَا نَذَرَ أَوْ حَلَفَ أَنْ لَا يُكَلِّمَ إِنْسَانًا فِي الْجَاهِلِيَّةِ ثُمَّ أَسْلَمَ</span>\n٦٦٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ عُمَرَ قَالَ: يَا رَسُولَ اللهِ، إِنِّي نَذَرْتُ فِي الْجَاهِلِيَّةِ أَنْ أَعْتَكِفَ لَيْلَةً فِي الْمَسْجِدِ الْحَرَامِ. قَالَ: «أَوْفِ بِنَذْرِكَ». [انظر: ٢٠٣٢ - مسلم: ١٦٥٦ - فتح ١١/ ٥٨٢]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أَنَّ عُمَرَ قَالَ: يَا رَسُولَ اللهِ، إِنِّي نَذَرْتُ فِي الجَاهِلِيَّةِ أَنْ أَعْتَكِفَ لَيْلَةً فِي المَسْجِدِ الحَرَامِ. قَالَ: \"أَوفِ ينَذرِكَ\". وقد سلف قبل.\nمعنى قوله: (في الجاهلية) في زمننا وأنا مسلم، وهو خلاف ما فهمه البخاري وبوب عليه.\nوقال الشيخ أبو الحسن القاضي: لم يأمره الشارع على جهة الإيجاب، إنما هو على جهة الرأي، وقيل: أراد - ﵇ - أن يعلمهم أن الوفاء بالنذر من آكد الأمور، فغلظ أمره بأن جعله لازمًا لعمر، وإن كان أصل التزامه من الجاهلية؛ لأنهم كانوا حديثي عهد بكفر؛ ليتأكد عندهم إيجابه، وقد اختلف العلماء في إيجاب الوفاء عليه إذا أسلم، والأصح عندنا استحبابه\nوأما ابن بطال فنقل عن الشافعي وأبي ثور إيجابه، وإن حنث بعد إسلامه فعليه الكفارة وهو قول الطبري، قالوا: والأمر فيه على الوجوب، وهو قول المغيرة المخزومي، إليه ذهب البخاري، وقاس اليمين على النذر، إن كان النذر مما الوفاء به طاعة في الإسلام لزمه","vol":"30","page":380},{"text":"الوفاء، وإن كان النذر واليمين بما (لا) ينبغي الوفاء به كيمين لا يكلم إنسانًا فعليه الكفارة في الإسلام.\nقال: وكذا يقول الشافعي وأبو ثور فيمن نذر معصية أن عليه كفارة يمين.\nقال: وقال آخرون: لا يجب عليه شيء من ذلك، وكل من حلف في كفره فحنث بعد إسلامه فلا شيء عليه في كل الأيمان، هذا قول مالك والثوري والكوفيين (^١).\nقال الطحاوي: والحجة في ذلك قوله - ﵇ -: \"ومن نذر أن يعصي الله فلا يعصه\" وقالوا: لما كانت النذور إنما تجب إذا كانت بما يتقرب بها إلى الله تعالى، ولا تجب إذا كانت معاصي، وكان الكافر إذا قال: لله عليَّ اعتكاف أو صيام، ثم فعل ذلك لم يكن بذلك متقربًا إلى الله، فأشبه بذلك قوله - ﵇ -: \"لا نذر في معصية\"؛ لأن ما لم يصح أن يكون طاعة لا يلزم الوفاء به، وقد يجوز أن يكون قوله لعمر: \"أوف بنذرك\" ليس على طريق الوجوب، ولكن لما كان عمر قد سمح في حال نذره أن يفعله استحب له - ﵇ - أن يفي به؛ لأن فعله الآن طاعة لله، وكان ما أمره به خلاف ما أوجبه هو على نفسه؛ لأن الإسلام يهدم أمر الجاهلية (^٢)، وقد سلف في الاعتكاف شيء من معنى هذا الباب في باب: الاعتكاف ليلًا (^٣)، وهو قول الشافعي: أن الصوم ليس شرطًا في صحة الاعتكاف.\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٥٧.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٣٣ - ١٣٤.\nوانظر: \"شرح ابن بطال\" ٦/ ١٥٧ - ١٥٨.\n(^٣) سلف برقم (٢٠٣٢).","vol":"30","page":381},{"text":"قال ابن التين: والجماعة على خلافه، وإنما أراد أن النذر يوفى به، (فخرج) (^١) على جهة التغليظ والتأكيد للوفاء بالنذر.\nوقد اختلف فيمن نذر اعتكاف ليلة، فقال ابن القاسم. يلزمه يوم وليلة، وقال سحنون: لا يلزمه شيء، قال: واتفقا على أنه إذا نذر اعتكاف يوم أنه يلزمه يوم وليلة، قلت: (لا) (^٢) والأصح عندنا أنه لا يلزمه الليلة.\n_________\n(^١) من (ص ٢).\n(^٢) ورد في هامش الأصل: اعتراض شيخنا لمذهب الشافعي ليس محله وقوله: اتفقا، أي: سحنون وابن القاسم، ولم يحمل اتفاق الناس حتى يورد مذهب الشافعي.","vol":"30","page":382},{"text":"<span data-type='title' id=toc-3979>٣٠ - باب مَنْ مَاتَ وَعَلَيْهِ نَذْرٌ</span>\nوَأَمَرَ ابْنُ عُمَرَ امْرَأَةً جَعَلَتْ أُمُّهَا عَلَى نَفْسِهَا صَلَاةً بِقُبَاءٍ، فَقَالَ: صَلِّى عَنْهَا. وَقَالَ ابْنُ عَبَّاسٍ نَحْوَهُ.\n\n٦٦٩٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ سَعْدَ بْنَ عُبَادَةَ الأَنْصَارِيَّ اسْتَفْتَى النَّبِيَّ - ﷺ - فِي نَذْرٍ كَانَ عَلَى أُمِّهِ، فَتُوُفِّيَتْ قَبْلَ أَنْ تَقْضِيَهُ، فَأَفْتَاهُ أَنْ يَقْضِيَهُ عَنْهَا، فَكَانَتْ سُنَّةً بَعْدُ. [انظر: ٢٧٦١ - مسلم: ١٦٣٨ - فتح ١١/ ٥٨٣]\n\n٦٦٩٩ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: أَتَى رَجُلٌ النَّبِيَّ - ﷺ - فَقَالَ لَهُ: إِنَّ أُخْتِي نَذَرَتْ أَنْ تَحُجَّ وَإِنَّهَا مَاتَتْ. فَقَالَ النَّبِيُّ - ﷺ -: «لَوْ كَانَ عَلَيْهَا دَيْنٌ أَكُنْتَ قَاضِيَهُ؟». قَالَ: نَعَمْ. قَالَ: «فَاقْضِ اللهَ، فَهْوَ أَحَقُّ بِالْقَضَاءِ». [انظر: ١٨٥٢ - فتح ١١/ ٥٨٤].\nثم ساق حديث ابن عَبَّاسٍ - ﵄ -، أَنَّ سَعْدَ بْنَ عُبَادَةَ اسْتَفْتَى رسول الله - ﷺ - فِي نَذْرٍ كَانَ عَلَى أُمِّهِ فَتُوُفِّيَتْ قَبْلَ أَنْ تَقْضيَهُ، فَأَفْتَاهُ أَنْ يَقْضِيَهُ عَنْهَا، فَكَانَتْ سُنَّةً بَعْدُ.\nوحديث ابن عَبَّاسٍ - ﵄ - أنه أَتَى رَجُلٌ رسول الله - ﷺ - فَقَالَ: إِنَّ أُخْتِي نَذَرَتْ أَنْ تَحُجَّ وَإِنَّهَا مَاتَتْ. فَقَالَ: \"لَوْ كَانَ عَلَيْهَا دَيْنٌ أَكُنْتَ قَاضِيَةُ؟ \". قَالَ: نَعَمْ. قَالَ: \"فَاقْضِ اللهَ، فَهْوَ أَحَقُّ بِالْقَضَاءِ\".\nالشرح:\nتضمنت أحاديث الباب وآثاره جواز النيابة في الصلاة والحج وغيرهما إذا مات من يناب عنه، ولا شك في دخول النيابة في الأفعال المتضمنة المال فقط كالصدقة، وكذا عندنا في الأفعال البدنية كالحج، ومشهور مذهب مالك؛ أن النيابة فيه مكروهة، وينفذ إن أوصى به.","vol":"30","page":383},{"text":"ووقع في كتاب محمد في امرأة أوصت أن يحج عنها إن حمل ذلك ثلتها، فإن لم يحمل جعل في رقبته يحمل ذلك عليها، قال: يعتق عنها ولا تحج فلم يجز ذلك، ولو كان ذلك بوصية (الميت) (^١).\nقال مالك: ولا ينبغي أن يحج أحد عن حي زمن أو غيره، ولا أن يتطوع عن ميت ضرورة كان المحجوج عنه أم لا، وليتطوع عنه بغير ذلك أحب إليَّ، قال: وهذِه دار الهجرة لم يبلغنا أن أحدًا منذ زمن رسول الله - ﷺ - حج عن أحد ولا أمر بذلك ولا أذن فيه. قلت: صح ذلك عن سيد البشر، ففي السنن الأربعة من حديث أبي رزين العقيلي لقيط بن عامر، أنه أتى النبي - ﷺ -، فقال: يا رسول الله، إن أبي شيخ كبير لا يستطيع الحج ولا العمرة ولا الظعن، فقال: \"حج عن أبيك واعتمر\". قال الترمذي: هذا حديث حسن صحيح (^٢)، وأخرجه ابن حبان في \"صحيحه\" (^٣)، والحاكم في \"مستدركه\" قال: صحيح على شرط الشيخين (^٤). وقال البيهقي في \"خلافياته\": رواته ثقات. وقال الإمام أحمد: لا أعلم في إبجاب العمرة حديثًا أجود منه ولا أصح منه.\nوحديث ابن عباس - ﵄ - في الباب وحديثه أيضًا السالف في الحج أن امرأة من خثعم قالت: يا رسول الله إن فريضة الله على عباده في الحج أدركت أبي شيخًا كبيرًا لا يستطيع أن يثبت على الراحلة أفأحج عنه؟ قال: \"نعم\" وذلك في حجة الوداع (^٥).\n_________\n(^١) من (ص ٢).\n(^٢) رواه أبو داود (١٨١٠)، والترمذي (٩٣٠) والنسائي ٥/ ١١١، وابن ماجه (٢٩٠٦).\n(^٣) \"صحيح ابن حبان\" (٣٩٩١).\n(^٤) \"المستدرك\" ١/ ٤٨١.\n(^٥) سلف برقم (١٨٥٥) كتاب جزاء الصيد، باب: حج المرأة عن الرجل.","vol":"30","page":384},{"text":"قال ابن وهب وأبو مصعب: لا يحج أحد عن أحد إلا ابن عن أبيه، رضي أم لا، شيخًا كان أو غيره.\nوقال أشهب: إن حج عن الشيخ الكبير أجزأه، وقيل لمالك: أمرني رجل أن أحج عنه وهو حي، قال: افعل ما أمرك به، والحج عن الميت سلف مستوفيًا في كتاب: الحج.\nفصل:\nوأما الفعل الذي يتضمن فعل النذر خاصة كالصلاة والصوم، فالمشهور من مذاهب الفقهاء أنه لا يفعل، وقال محمد بن عبد الحكم: يصام عنه، وهو القديم للشافعي وصحت به الأحاديث فهو المختار، وقاله أحمد وإسحاق وأبو ثور وأهل الظاهر أيضًا، وقالوا: إن أحب أن يكتري عنه من يصوم عنه جاز، ونقل ابن بطال إجماع الفقهاء أنه لا يصلي أحد عن أحد فرضًا ولا سنة، لا عن حي ولا عن ميت. وليس كما ذكر بل فيه الخلاف.\nقال المهلب: ولو جاز أن يصلي أحد عن أحد لجاز ذلك في جميع ما يلزم الأبدان من الشرائع، ولجاز أن يؤمن إنسان عن آخر، وما كان أحد أحق بذلك من الشارع أن يؤمن عن أبويه أو عن عمه أبي طالب، ولما نهي عن الاستغفار لمن استغفر له ولبطل معنى قوله تعالى: ﴿وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا﴾ [الأنعام: ١٦٤] وإنما أراد -والله أعلم- كسب الفرائض، وأما النوافل فقد أمر - ﵇ - (الأحياء) (^١) بقضائها عن الأموات وغيرهم تبرعًا بذلك (^٢).\n_________\n(^١) في (ص ٢): الأعقاب.\n(^٢) \"شرح ابن بطال\" ٦/ ١٥٩ - ١٦٠.","vol":"30","page":385},{"text":"فصل:\nواختلف العلماء في وجوب قضاء النذر عن الميت على ورثته، فقال أهل الظاهر: يقضيه عنه وليه وهو واجب عليه صومًا كان أو مالًا.\nوقال جمهور العلماء: ليس ذلك على الوارث واجبًا، وإن فعل فقد أحسن إن كان صدقة أو عتقًا، واختلفوا في الصوم وفيما إذا أوصى به، فقالت طائفة: هو في ثلته، وهو قول مالك. وقال آخرون: كل واجب إذا أوصى به فهو من رأس ماله، وأما أثر ابن عمر - ﵄ - بالصلاة بقباء وابن عباس نحوه، فهو على وجه الرأي لا على وجه الإلزام. وقد روي عن ابن عمر - ﵄ - وابن عباس خلاف ما حكى البخاري عنهما. ذكر مالك في \"الموطأ\": أنه بلغه أن عبد الله\nابن عمر كان يقول: لا يصلي أحد عن أحد ولا يصوم أحد عن أحد (^١)، وروى أيوب بن موسى عن عطاء بن أبي رباح، عن ابن عباس: لا يصلي أحد عن أحد ولا يصوم أحد عن أحد (^٢).\nوقوله: فكانت سنة بعدُ، أي: سنة في الحض على التبرر عن الميت. قال ابن القابسي: وهذا يدل أن الموتى ينفعهم العمل الصالح، وإن كان من غير أموالهم، وقد قال تعالى: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ [النجم: ٣٩] فعل هذا سنة لمن فعله.\nفصل:\nاختلف العلماء في النذر الذي كان على أم سعد بن عبادة فقال قوم: كان صيامًا، واستدلوا بحديث الأعمش عن مسلم البطين، عن سعيد بن\n_________\n(^١) \"الموطأ\" ص ٢٠٢.\n(^٢) \"السنن الكبرى\" ٢/ ١٧٥.","vol":"30","page":386},{"text":"جبير، عن ابن عباس - ﵄ - قال: جاء رجل إلى رسول الله - ﷺ - فقال: إن أمي ماتت وعليها صوم أفأصوم عنها؟ قال: \"نعم\" (^١).\nقال بعضهم: ولا يصح أن يجعل حديث الأعمش مفسرًا لحديث الزهري؛ لأنه قد اختلف فيه عن الأعمش، فقال فيه قوم: إن امرأة جاءت إلى رسول الله - ﷺ - فقالت: يا رسول الله، إن أمي ماتت وعليها صيام، وهذا يدل أنه ليس السائل عن ذلك سعد بن عبادة وأنها كانت امرأة، وقد ذكرنا أن ابن عباس كان يفتي أن لا يصوم أحد عن أحد، وقال آخرون: كان عتقًا، واستدلوا بحديث القاسم بن محمد أن سعد بن عبادة قال: يا رسول الله إن أمي هلكت فهل ينفعها أن أعتق عنها؟ قال: \"نعم\" (^٢).\n(قالوا) (^٣): وهذا يفسر النذر المجمل في حديث ابن عباس، وقال آخرون: كان صدقة واستدلوا بحديث مالك عن سعد بن عبادة: خرج في بعض المغازي فحضرت أمه الوفاة فقيل لها: أوصي، فقالت: فيم أوصي وإنما المال مال سعد؟ فتوفيت قبل أن يقدم سعد، فلما قدم ذكر ذلك له فقال سعد: يا رسول الله هل ينفعها أن أتصدق (عنها) (^٤)؟ فقال: \"نعم\" (^٥).\nوليس في هذا بيان النذر المذكور، بل الظاهر في الحديث أنه وصية، والوصية غير النذر، ولا خلاف بين العلماء في جواز صدقة الحي عن الميت نذرًا كان أو غيره.\n_________\n(^١) مسلم (١١٤٨).\n(^٢) رواه مالك في \"الموطأ\" ص ٤٨٧.\n(^٣) من (ص ٢).\n(^٤) من (ص ٢).\n(^٥) \"الموطأ\" ص ٤٧٣.","vol":"30","page":387},{"text":"قلت: وجاء في حديث أنه (…) (^١). وقال آخرون: كان نذرًا مطلقًا لا ذكر فيه لصيام ولا عتق ولا صدقة. قالوا: ومن جعل على نفسه نذرًا منها فكفارته كفارة يمين، روي هذا عن ابن عباس (^٢) وعائشة وجابر (^٣).\nقال ابن بطال: وهو قول جمهور الفقهاء، وروي عن سعيد بن جبير وقتادة: أن النذر المبهم أغلظ الأيمان، وله أغلظ الكفارات عتق أو كسوة أو إطعام.\nقال: والصحيح قول من جعل فيه كفارة يمين لما رواه ابن أبي شيبة عن وكيع، عن إسماعيل بن رافع، عن خالد بن يزيد، عن عقبة بن عامر قال: قال النبي - ﷺ -: \"من نذر نذرًا لم يسمه فكفارته كفارة يمين\" (^٤).\nفصل:\nقال المهلب: قوله: \"أرأيت لو كان عليها دين\" هو تمثيل منه وتعليم لأمته القياس (والاستدلال) (^٥)، وبين ذلك أن الديون لازمة للأموات في ذمتهم، فإن لم يكن لهم ذمة من المال لم يلزمهم الدين إلا في الآخرة، فحذر الشارع من أن يبقى على الميت تباعة من دين كان، أو بحلفه، أو من طاعة كان نذرها، وعرف أن ما لزمه لله أحق أن يقضى بما لزم لأحد من عباده حضًّا وندبًا (^٦).\n_________\n(^١) بياض بالأصل.\n(^٢) رواه ابن أبي شيبة ٣/ ٧٢ (١٢١٨٣).\n(^٣) رواه عبد الرزاق ٨/ ٤٤٢ (١٥٨٣٩، ١٥٨٤٠).\n(^٤) رواه ابن أبي شيبة ٣/ ٧٢ (١٢١٨١).\n(^٥) من (ص ٢).\n(^٦) \"شرح ابن بطال\" ٦/ ١٦١ - ١٦٢.","vol":"30","page":388},{"text":"<span data-type='title' id=toc-3980>٣١ - باب النَّذْرِ فِيمَا لَا يَملِكُ فِي المَعْصِيَةٍ</span>\n٦٧٠٠ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ مَالِكٍ، عَنْ طَلْحَةَ بْنِ عَبْدِ الْمَلِكِ، عَنِ الْقَاسِمِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَهُ فَلَا يَعْصِهِ». [انظر: ٦٦٩٦ - فتح ١١/ ٥٨٥].\n\n٦٧٠١ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَحْيَى، عَنْ حُمَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ اللهَ لَغَنِيٌّ عَنْ تَعْذِيبِ هَذَا نَفْسَهُ». وَرَآهُ يَمْشِي بَيْنَ ابْنَيْهِ\n- وَقَالَ الْفَزَارِيُّ، عَنْ حُمَيْدٍ: حَدَّثَنِي ثَابِتٌ، عَنْ أَنَسٍ. [انظر: ١٨٦٥ - مسلم: ١٦٤٢ - فتح ١١/ ٥٨٥]\n\n٦٧٠٢ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابن جُرَيْجٍ، عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ طَاوُسٍ، عَنِ ٨/ ١٧٨ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ - ﷺ - رَأَى رَجُلًا يَطُوفُ بِالْكَعْبَةِ بِزِمَامٍ أَوْ غَيْرِهِ فَقَطَعَهُ [انظر: ١٦٢٠ - فتح ١١/ ٥٨٦]\n\n٦٧٠٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ: أَخْبَرَنِي سُلَيْمَانُ الأَحْوَلُ أَنَّ طَاوُسًا أَخْبَرَهُ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - مَرَّ وَهْوَ يَطُوفُ بِالْكَعْبَةِ بِإِنْسَانٍ يَقُودُ إِنْسَانًا بِخِزَامَةٍ فِي أَنْفِهِ، فَقَطَعَهَا النَّبِيُّ - ﷺ - بِيَدِهِ، ثُمَّ أَمَرَهُ أَنْ يَقُودَهُ بِيَدِهِ. [انظر: ١٦٣٠ - فتح ١١/ ٥٨٦]\n\n٦٧٠٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يَخْطُبُ إِذَا هُوَ بِرَجُلٍ قَائِمٍ فَسَأَلَ عَنْهُ، فَقَالُوا أَبُو إِسْرَائِيلَ نَذَرَ أَنْ يَقُومَ وَلَا يَقْعُدَ وَلَا يَسْتَظِلَّ وَلَا يَتَكَلَّمَ وَيَصُومَ. فَقَالَ النَّبِيُّ - ﷺ -: «مُرْهُ فَلْيَتَكَلَّمْ وَلْيَسْتَظِلَّ وَلْيَقْعُدْ وَلْيُتِمَّ صَوْمَهُ». قَالَ عَبْدُ الْوَهَّابِ: حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ النَّبِيِّ - ﷺ -. [فتح ١١/ ٥٨٦]\nذكر فيه أحاديث:\nأحدها: حديث عَائِشَةَ - ﵂ -: \"مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَليُطِعْهُ\". الحديث وقد سلف قريبًا.","vol":"30","page":389},{"text":"ثانيها:\nحدثنا مُسَدَّد، حَدَّثَنَا يَحْيَى، عَنْ حُمَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَس - ﵁ - أنه - ﷺ - (قَالَ: \"إِنَّ اللهَ لَغَنِيٌّ عَنْ تَعْذِيبِ هذا نَفْسَهُ\". وَرآه يَمْشِي بَيْنَ ابنيْهِ.\n- وَقَالَ الفَزَارِيُّ، عَنْ حُمَيْدٍ: حَدَّثَنِي ثَابِتٌ، عَنْ أَنَسٍ.\nيريد بذلك ما ذكره في الحج، حدثنا محمد بن سلام، حدثنا الفزاري هو مروان فذكره.\nثالثها:\nحديث ابن عَبَّاسٍ أنه - ﷺ -) (^١) رَأى رَجُلًا يَطُوفُ بِالْكَعْبَةِ بِزِمَامٍ أَوْ غَيْرِهِ فَقَطَعَهُ.\nوعنه أنه - ﷺ - مَرَّ وَهْوَ يَطُوفُ بِالْكَعْبَةِ بِإِنْسَانٍ يَقُودُ إِنْسَانًا بِخِزَامَةٍ فِي أَنْفِهِ فَقَطَعَهَا - ﷺ - بِيَدِهِ، ثُمَّ أَمَرَهُ أَنْ يَقُودَهُ بِيَدِهِ.\nرابعها:\nحديث وُهَيْب، ثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -: بينما النَّبيُّ - ﷺ - يَخْطُبُ إِذَا هُوَ بِرَجُلٍ قَائِمٍ فَسَأَلَ عَنْهُ، فَقَالُوا: أَبُو إِسْرَائِيلَ نَذَرَ أَنْ يَقُومَ وَلَا يَقْعُدَ وَلَا يَسْتَظِلَّ وَلَا يَتَكَلَّمَ وَيَصُومَ. فَقَالَ - ﷺ -: \"مُرْهُ فَلْيَتَكَلَّمْ وَلْيَسْتَظِلَّ وَلْيَقْعُدْ وَلْيُتِمَّ صَوْمَهُ\". قَالَ عَبْدُ الوَهَّابِ: ثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ النَّبِيِّ - ﷺ -.\nالشرح:\nالخزامة بكسر الخاء: حلقة من شعر تجعل للبعير في الحاجز الذي بين المنخرين يشد فيها الزمام، وسلف حديث أبي إسرائيل، وأنه - ﵇ - أمره أن يفعل ما هو طاعة من ذلك وهو الصوم، ثم اعلم أنه ليس في\n_________\n(^١) من (ص ٢).","vol":"30","page":390},{"text":"هذِه الأحاديث شيء من معنى النذر فيما لا يملك، وقد سلف قبل هذا شيء منه، نعم، فيها من نذر معصية، وما ليس بطاعة وهو لا يملكها (إذ المعاصي غير مأذون في تعاطيها (^١).\nوقد اختلف العلماء في ذلك، فقال مالك: من نذر معصية كالزنا فلا شيء عليه ويستغفر؛ استدلالًا بقوله: \"ومن نذر أن يعصيه فلا يعصه\". لم يذكر كفارة، قال مالك: وكذلك إذا نذر ما ليس بطاعة ولا معصية كالأكل مثلًا فلا شيء عليه أيضًا؛ لأنه ليس في شيء من ذلك طاعة؛ استدلالًا بحديث أبي إسرائيل.\nقال مالك: ولم أسمع أنه - ﵇ - أمره بكفارة، وقد أمره أن يتم ما كان لله طاعة ويترك ما خالفه، وقول الشافعي كقول مالك، وقال أبو حنيفة والثوري: من نذر معصية كان عليه مع تركها كفارة يمين، واحتجوا بحديث عمران بن حصين، وأبي هريرة - ﵁ - أن النبي - ﷺ - قال: \"لا نذر في معصية لله وكفارته كفارة يمين\".\nقال ابن بطال: وهذا حديث لا أصل له؛ لأن حديث أبي هريرة إنما يدور على سليمان بن أرقم وهو متروك الحديث، وحديث عمران يدور على زهير بن محمد عن أبيه، وأبوه مجهول لم يرو عنه غير ابنه زهير، وزهير أيضًا عنده مناكير.\nفصل:\nوفي قوله - ﵇ -: \"من نذر أن يعصيه فلا يعصه\" حجة لمن قال أن من نذر أن ينحر ابنه فلا كفارة عليه؛ لأنه لا معصية أعظم من إراقة دم مسلم بغير حق ولا معنى للاعتبار في ذلك بكفارة الظهار في قول المنكر من\n_________\n(^١) من (ص ٢).","vol":"30","page":391},{"text":"القول والزور، كما اعتبر ذلك ابن عباس؛ لأن الظهار ليس بنذر، والنذر في المعصية قد جاء فيه نص عن رسول الله - ﷺ -، قال مالك: من نذر أن ينحر ابنه ولم يقل عند مقام إبراهيم فلا شيء عليه، وكذلك إن لم يرد أن يحجه، وإن نوى وجه ما ينحر فعليه الهدي.\nوقال أبو حنيفة: إذا حلف أن ينحر ولده عليه شاة، وقال أبو يوسف: لا شيء عليه، وبه يأخذ الطحاوي.\nفصل:\nوفي حديث أبي إسرائيل دليل أن السكوت عن المباح أو عن ذكر الله ليس من طاعة الله، وكذلك الجلوس في الشمس وفي معناه كل ما يتأذى به الإنسان مما لا طاعة لله ولا قربة بنص كتاب أو سنة، كالحفاء وغيره، وإنما الطاعة ما أمر الله ورسوله بالتقرب بعمله لله. ألا ترى أنه - ﵇ - أمره بإتمام الصيام لما كان لله طاعة (^١).\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٦٣ - ١٦٥.","vol":"30","page":392},{"text":"<span data-type='title' id=toc-3981>٣٢ - باب مَنْ نَذَرَ أَنْ يَصُومَ أَيَّامًا فَوَافَقَ النَّحْرَ أَوِ الفِطْرَ</span>\n٦٧٠٥ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، حَدَّثَنَا حَكِيمُ بْنُ أَبِي حُرَّةَ الأَسْلَمِيُّ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - سُئِلَ عَنْ رَجُلٍ نَذَرَ أَنْ لَا يَأْتِيَ عَلَيْهِ يَوْمٌ إِلاَّ صَامَ، فَوَافَقَ يَوْمَ أَضْحًى أَوْ فِطْرٍ. فَقَالَ لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ، لَمْ يَكُنْ يَصُومُ يَوْمَ الأَضْحَى وَالْفِطْرِ، وَلَا يَرَى صِيَامَهُمَا. [انظر: ١٩٩٤ - مسلم: ١١٣٩ - فتح ٥٩٠].\n\n٦٧٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ يُونُسَ، عَنْ زِيَادِ بْنِ جُبَيْرٍ قَالَ: كُنْتُ مَعَ ابْنِ عُمَرَ فَسَأَلَهُ رَجُلٌ فَقَالَ: نَذَرْتُ أَنْ أَصُومَ كُلَّ يَوْمِ ثَلَاثَاءَ أَوْ أَرْبِعَاءَ مَا عِشْتُ، فَوَافَقْتُ هَذَا الْيَوْمَ يَوْمَ النَّحْرِ. فَقَالَ: أَمَرَ اللهُ بِوَفَاءِ النَّذْرِ، وَنُهِينَا أَنْ نَصُومَ يَوْمَ النَّحْرِ. فَأَعَادَ عَلَيْهِ، فَقَالَ مِثْلَهُ لَا يَزِيدُ عَلَيْهِ. [انظر: ١٩٩٤ - مسلم: ١١٣٩ - فتح ١١/ ٥٩١].\nذكر فيه حديث حَكِيمِ بْنِ أَبِي حُرَّةَ الأَسْلَمِيُّ أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - سُئِلَ عَنْ رَجُلٍ نَذَرَ أَنْ لَا يَأْتِيَ عَلَيْهِ يَوْم إِلَّا صَامَ، فَوَافَقَ يَوْمَ أَضْحًى أَوْ فِطْرٍ. فَقَالَ لَقَدْ كَانَ لَكُمْ في رَسُولِ اللهِ أُسْوَة حَسَنَةٌ، لَمْ يَكُنْ يَصُومُ يَوْمَ الأَضْحَى وَالْفِطْرِ وَلَا يَرى صِيَامَهُمَا.\nوحديث زِيَادِ بْنِ جُبَيْرٍ: كُنْتُ مَعَ ابن عُمَرَ فَسَأَلَهُ رَجُلٌ فَقَالَ: نَذَرْتُ أَنْ أَصُومَ كُلَّ يَوْمِ ثَلَاثَاءَ أَوْ أَرْبِعَاءَ مَا عِشْتُ، فَوَافَقْتُ هذا اليَوْمَ يَوْمَ النَّحْرِ. فَقَالَ: أَمَرَ اللهُ بِوَفَاءِ النَّذْرِ، وَنُهِينَا أَنْ نَصُومَ يَوْمَ النَّحْرِ. فَأَعَادَ عَلَيْهِ، فَقَالَ مِثْلَهُ لَا يَزِيدُ عَلَيْهِ.","vol":"30","page":393},{"text":"الشرح:\nالعلماء مجمعون أنه يحرم صوم يومي العيد: الفطر والأضحى (^١)، قضاءً كان أو نذرًا، ومن نذر صومهما فقد نذر معصية (^٢) وهو داخل تحت قوله - ﵇ -: \"ومن نذر أن يعصيه فلا يعصه\" ومشهور مذهب مالك ومذهب الشافعي عدم انعقاده ولا قضاء.\nوقال أبو حنيفة: ينعقد ولا يجب صيامهما، ولكن يجب عليه قضاؤهما، فإن صامهما فقد فعل فعلًا منهيًا عنه ويقع عن نذره، واختلفوا في قضائهما لمن نذر صيام يوم بعينه فوافقهما، وقد أوضحته في كتاب الصيام. فراجعه.\nفصل:\nقوله: كل يوم ثلاثاء أو أربعاء، هما لا ينصرفان لأجل ألف التأنيث الممدودة كألف حمراء وسمراء وشبه ذلك ويجمعان ثلاثاوات وأربعاوات، والأربعاء بفتح الهمزة وكسر الباء، وحُكي عن بعض بني أسد فتحها.\nفصل:\nوجواب ابن عمر جواب من أشكل عند الحكم وتوقف، نعم جوابه أولًا أنه لا يصام، وهو مذهب الشافعي ومالك وأبي حنيفة وغيرهم.\n_________\n(^١) انظر: \"الإجماع\" لابن المنذر ص ٦٠.\n(^٢) انظر: \"الإقناع\" ٢/ ٧٢٢ - ٧٢٣.","vol":"30","page":394},{"text":"<span data-type='title' id=toc-3982>٣٣ - باب هَلْ يَدْخُلُ فِي الأَيْمَانِ وَالنُّذُورِ الأَرْضُ وَالْغَنَمُ وَالزَّرْعَ وَالأَمْتِعَةُ</span>؟\nوَقَالَ ابْنُ عُمَرَ - ﵄ -: قَالَ عُمَرُ لِلنَّبِيِّ - ﷺ -: أَصَبْتُ أَرْضًا لَمْ أُصِبْ مَالًا قَطُّ أَنْفَسَ مِنْهُ. قَالَ: «إِنْ شِئْتَ حَبَّسْتَ أَصْلَهَا وَتَصَدَّقْتَ بِهَا». وَقَالَ أَبُو طَلْحَةَ لِلنَّبِيِّ - ﷺ -: أَحَبُّ أَمْوَالِي إِلَيَّ بَيْرُحَاءَ. لِحَائِطٍ لَهُ مُسْتَقْبِلَةَ الْمَسْجِدِ.\n\n٦٧٠٧ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ ثَوْرِ بْنِ زَيْدٍ الدِّيلِيِّ، عَنْ أَبِي الْغَيْثِ -مَوْلَى ابْنِ مُطِيعٍ- عَنْ أَبِي هُرَيْرَةَ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللهِ - ﷺ - يَوْمَ خَيْبَرَ فَلَمْ نَغْنَمْ ذَهَبًا وَلَا فِضَّةً إِلاَّ الأَمْوَالَ وَالثِّيَابَ وَالْمَتَاعَ، فَأَهْدَى رَجُلٌ مِنْ بَنِي الضُّبَيْبِ يُقَالُ لَهُ رِفَاعَةُ بْنُ زَيْدٍ لِرَسُولِ اللهِ - ﷺ - غُلَامًا يُقَالُ لَهُ مِدْعَمٌ، فَوَجَّهَ رَسُولُ اللهِ - ﷺ - إِلَى وَادِي الْقُرَى، حَتَّى إِذَا كَانَ بِوَادِي الْقُرَى بَيْنَمَا مِدْعَمٌ يَحُطُّ رَحْلًا لِرَسُولِ اللهِ - ﷺ - إِذَا سَهْمٌ عَائِرٌ فَقَتَلَهُ، فَقَالَ النَّاسُ: هَنِيئًا لَهُ الْجَنَّةُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «كَلاَّ وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ الشَّمْلَةَ الَّتِي أَخَذَهَا يَوْمَ خَيْبَرَ مِنَ الْمَغَانِمِ، لَمْ تُصِبْهَا الْمَقَاسِمُ لَتَشْتَعِلُ عَلَيْهِ نَارًا». فَلَمَّا سَمِعَ ذَلِكَ النَّاسُ جَاءَ رَجُلٌ بِشِرَاكٍ أَوْ شِرَاكَيْنِ إِلَى النَّبِيِّ - ﷺ -، فَقَالَ: \"شِرَاكٌ مِنْ نَارٍ\" أَوْ \"شِرَاكَانِ مِنْ نَارٍ\". [انظر: ٤٢٣٤ - مسلم:١١٥ - فتح ١١/ ٥١٢].\nفهذان التعليقان أسندهما في كتاب: الوقف كما سلف (^١).\nثم ساق حديث إِسْمَاعِيل: حَدَّثَنِي مَالِكٌ، عَنْ ثَوْرِ بْنِ زيدٍ الدِّيلِيِّ، عَنْ أَبِي الغَيْثِ -مَوْلَى ابن مُطِيعٍ- عَنْ أَبِي هُرَيْرَةَ - ﵁ -: خَرَجْنَا مَعَ رَسولِ\n_________\n(^١) قول عمر سلف برقم (٢٧٧٢) كتاب: الوصايا، باب: الوقف كيف يكتب، أما قول أبي طلحة فسلف برقم (٢٧٦٩) باب: إذا وقف أرضًا ولم يبين الحدود فهو جائز وكذلك الصدقة.","vol":"30","page":395},{"text":"اللهِ - ﷺ - يَوْمَ خَيْبَرَ فَلَمْ نَغْنَمْ ذَهَبًا وَلَا فِضَّةً إِلَّا الأَمْوَالَ وَالثِّيَابَ وَالْمَتَاعَ، فَأَهْدى رَجُلٌ مِنْ بَنِي الضُّبَيْبِ يُقَالُ لَهُ رِفَاعَةُ بْنُ زَيْدٍ غُلَامًا لِرَسُولِ اللهِ - ﷺ - يُقَالُ لَهُ مِدْعَمٌ .. الحديث، وقد سلف بطوله، وأراد البخاري كما قال المهلب أن يبين أن المال يقع على كل ممتلك. ألا ترى قول عمر - ﵁ -: (أصبت أرضًا لم أصب مالًا قط أنفس منه)، وقول أبي طلحة: (أحب أموالي إليَّ بيرحاء) وهم القدوة في الفصاحة، ومعرفة لسان العرب، وأقرهما الشارع على ذلك.\n(وأما قوله في حديث أبي هريرة: فلم نغنم إلى آخره، فقد اختلفت الرواية في ذلك) (^١) عن مالك، فروى ابن القاسم مثل رواية البخاري، وروى يحيى بن يحيى، وجماعة عن مالك إلا الأموال والمتاع من الثياب، وإنما تخرج هذِه الرواية على لغة دوس قبيلة أبي هريرة؛ فإنها لا تسمي العين مالًا، وإنما الأموال عندهم العروض والنبات وعند غيرهم المال الصامت من الذهب والفضة خاصة. والمعروف من كلام العرب أن كل ما يمول ويملك فهو مال، وإنما أراد البخاري -والله أعلم- الرد على أبي حنيفة فإنه يقول: إن من حلف أو نذر أن يتصدق بماله كله، فإنه لا يقع يمينه ونذره من الأموال إلا على ما فيه الزكاة خاصة، وعند مالك ومن تبعه: تقع يمينه على جميع ما يقع عليه اسم مال.\nقال ابن بطال: وأحاديث هذا الباب تشهد له وهو الصحيح (^٢). (قال ابن سيده في \"العويص\": العرب لا توقع اسم المال مطلقًا\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح ابن بطال\" ٦/ ١٦٧.","vol":"30","page":396},{"text":"إلا على الإبل وذلك لشرفها عندهم وكثرة غنائها، قال: وربما أوقعوه على أنواع المواشي كلها.\nوحكى المطرز: أن المال هو الصامت كالذهب والفضة والناطق، وحكى العافي عن ثعلب أنه قال: المال عند العرب أقله ما يجب فيه الزكاة وما نقص من ذلك فلا يقال له مال، ومنهم من أوقعه على جميع ما يملكه الإنسان وهو الظاهر؛ لقوله تعالى ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ [النساء: ٥] فلم يخص شيئًا دون شيء، حكى هذا ابن سيده وغيره وهو اختيار كثير من المتأخرين) (^١).\nفصل:\nجاء في حديث أبي طلحة أنه - ﵇ - قال له: \"اجعلها في فقراء أقاربك\" قال أنس: فجعلها أبو طلحة لحسان وأُبي بن كعب، وكانا أقرب إليه مني.\nفصل:\nوبيرحاء: فيه أوجه سلفت في بابها، قال بعضهم: وقع مبنيًا على فتح الراء كأنه مركب مثل سيبويه وبعلبك.\nفصل:\nفيه: جواز إعطاء الفقير فوق النصاب؛ لأن نصف الحائط أكثر من نصاب، وهو قول في مذهب مالك.\nقال أبو عبد الملك: وفيه: أن من تصدق بشيء من ماله تعين أنه يلزمه، وإن كان أكثر من ثلثه، وهو مشهور مذهب مالك، وفي \"النوادر\" عق ابن نافع، يجزئه الثلث، وفيما ذكره نظر؛ لأنه قال:\n_________\n(^١) من (ص ٢).","vol":"30","page":397},{"text":"كان أبو طلحة أكبر أنصاري بالمدينة مالًا من نخل، فالظاهر أن هذا يسير في جنب ماله.\nفصل:\nالشملة في قصة مدعم: كساء يشتمل به.","vol":"30","page":398},{"text":"٨٤\nكتاب كفارات الأيمان","vol":"30","page":399},{"text":"<span data-type='title' id=toc-3983>٨٤ - كتاب كفارات الأيمان</span>\n<span data-type='title' id=toc-3984>١ - (كتاب) (^١) كَفَّارَاتِ الأَيْمَانِ</span>\nوَقَوْلِ اللهِ تَعَالَى ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ [المائدة: ٨٩]. وَمَا أَمَرَ النَّبِيُّ - ﷺ - حِينَ نَزَلَتْ ﴿فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾ [البقرة: ١٩٦] وَيُذْكَرُ عَنِ ابْنِ عَبَّاسٍ﵄ - وَعَطَاءٍ وَعِكْرِمَةَ: مَا كَانَ فِي الْقُرْآنِ: أَوْ أَوْ، فَصَاحِبُهُ بِالْخِيَارِ، وَقَدْ خَيَّرَ النَّبِيُّ - ﷺ - كَعْبًا فِي الْفِدْيَةِ.\n\n٦٧٠٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَنِ ابْنِ عَوْنٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ كَعْبِ بْنِ عُجْرَةَ قَالَ: أَتَيْتُهُ- يَعْنِي: النَّبِيَّ - ﷺ - فَقَالَ: «ادْنُ». فَدَنَوْتُ، فَقَالَ: «أَيُؤْذِيكَ هَوَامُّكَ؟». قُلْتُ: نَعَمْ. قَالَ: «فِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ».\nوَأَخْبَرَنِي ابْنُ عَوْنٍ، عَنْ أَيُّوبَ قَالَ: صِيَامُ ثَلَاثَةِ أَيَّامٍ، وَالنُّسُكُ شَاةٌ، وَالْمَسَاكِينُ سِتَّةٌ. [انظر: ١٨١٤ - مسلم: ١٢٠١ - فتح ١١/ ٥١٣]\n_________\n(^١) في (ص ٢): باب.","vol":"30","page":401},{"text":"ثم ساق حديثه عن كعب بن عجرة في فدية الأذى السالف في الحج، وفيه أبو شهاب عبد ربه بن نافع الخياط صاحب الطعام، والعلماء متفقون على أن (أو) تقتضي التخيير كما ذكره البخاري عن ابن عباس وغيره، وأن الحانث في يمينه بالخيار، إن شاء كسا، وإن شاء أطعم، وإن شاء أعتق، فإن عجز عن هذِه الثلاثة صام ثلاثة أيام. واختلفوا في مقدار الإطعام، فقالت طائفة: يجزئه لكل إنسان مد من طعام بمد الشارع، وروي ذلك عن ابن عباس وابن عمر وزيد بن ثابت وأبي هريرة، وهو قول عطاء (^١) والقاسم وسالم والفقهاء السبعة (^٢)، وبه قال مالك والأوزاعي والشافعي وأحمد وإسحاق، غير أن مالكًا قال: إن أطعم بالمدينة فمدًّا لكل مسكين؛ لأنه وسط عيشهم، وسائر الأمصار وسطًا من عيشهم.\nوقال ابن القاسم: يجزئه مدٌّ بمد الشارع حيث ما أخرجه. وقالت طائفة: يطعم لكل مسكين نصف صاع حنطة، وإن أعطى تمرًا أو شعيرًا فصاعًا صاعًا، روي هذا عن عمر بن الخطاب وعلي، ورواية عن زيد بن ثابت (^٣)، وهو قول النخعي والشعبي، والثوري وسائر الكوفيين، واحتجوا بحديث أنه - ﵇ - أمره أن يطعم لكل مسكين نصف صاع في فدية الأذى، كما أخرجه مسلم (^٤)، والحجة للقول الأول أنه - ﵇ - أمر في كفارة الواقع على أهله في رمضان بإطعام مد لكل مسكين، وإنما ذكر البخاري حديث كعب في فدية الأذى هنا من\n_________\n(^١) روى هذِه الآثار ابن أبي شيبة في \"المصنف\" ٣/ ٧٤.\n(^٢) انظر: \"الإشراف على مذاهب أهل العلم\" ٢/ ٢٥٠.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٨/ ٥٠٦ - ٥٠٧.\n(^٤) مسلم (١٢٠١) كتاب الحج، باب جواز حلق الرأس للمحرم إذا كان به أذى.","vol":"30","page":402},{"text":"أجل التخيير في كفارة الأذى كما هي في باب كفارة اليمين بالله، ومن الحجة لأهل هذِه المقالة أن أوسط ما يطعم أهلينا ما غلب في العرف، وهو ما يغدي ويعشي ويشبع، وليس في العرف أن يأكل الواحد صاعًا من شعير أو تمر، الذي هو عندهم ثمانية أرطال، ولا نصف صاع من بر، وهو أربعة أرطال، والحكم معلق على الغالب لا على النادر، ويجوز أن يغدي المساكين ويعشيهم عند مالك والكوفيين، وقال الشافعي: لا يعطيهم المد إلا دفعة واحدة.\nقال ابن القصار: والجميع عندنا يجوز لقوله تعالى: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ ولم يخص، فإن أطعم بالغداة والعشي فقد أطعم، وعلى أصل مالك: يجوز أن يغديهم ويعشيهم دون إدام، لأن الأصل عنده مد دون إدام، وذهب مالك في الأكل إلى الزيت.\nقال إسماعيل: وأحسبه ذهب إليه، لأنه الوسط من أدم أهل المدينة. وقال غيره: من ذهب إلى مد بمده - ﵇ - تأول قوله تعالى ﴿مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ﴾ [المائدة: ٨٩] أنه أراد الوسط من الشبع، ومن ذهب إلى مدٍّ من بُرٍّ أو صاع من شعير ذهب إلى الشبع، وتأول في ﴿أَوْسَطِ مَا تُطْعِمُونَ﴾ الخبز واللبن، والخبر والسمن، والخبر والزيت.\nقالوا: والأعلى الخبز واللحم، والأدون دون إدام، ولا يجوز عندهم الأدون لقوله ﴿مِنْ أَوْسَطِ﴾.\nفصل:\nواختلف فيما يجزئ من الكسوة في الكفارة، فقال مالك: ما يستر عورة المصلي، فالرجل يستره القميص، والمرأة قميص ومقنعة، لأنها كلها عورة ولا يجوز أن يظهر في الصلاة إلا وجهها وكفاها.","vol":"30","page":403},{"text":"وقال أبو حنيفة والشافعي: يجزئه ما يقع عليه اسم كسوة. حجة مالك قوله تعالى ﴿مَنْ أوْسَطِ﴾ فعطف الكسوة على الأوسط، فكما يطعم الأوسط فكذلك يكسو الأوسط.\nفصل:\nشرط الرقبة أن تكون سليمة من كل عيب يخل بالعمل إخلالا ظاهرا، وتفاريع ذلك مبسوط في الفروع.\nفصل:\nفإن عجز عن الجميع صام ثلاثة أيام كما سلف، وفي وجوب موالاتها قولان: أحدهما: يجوز تفريق صومها، وتتابعها أحب، وهو قول مالك، والأظهر عند الشافعي. وثانيهما: تجب الموالاة ولا يجزئ التفريق، وهو قول أبي حنيفة، وأحد قولي الشافعي، وحجتهم قراءة ابن مسعود (فصيام ثلاثة أيام متتابعات) وحجة الأولين أن الله ذكر صيامها ولم يشترط فيه تتابعًا، كما لم يشترط في فدية الأذى.\nفصل:\nالآية قوله ﴿فَفِدْيَةٌ﴾ التقدير: فحلق ففدية، واختلف العلماء في المقدار الذي تجب فيه الفدية، فعند مالك: تتعلق الفدية بمقدار ما يبرئه ويزول معه الأذى. وعند الشافعي: تتعلق بثلاث شعرات فما فوق. وقال أبو حنيفة: ربع الرأس، وقال أبو يوسف بالنصف لا مادونه، وإن حلق شعر بدنه وجبت عليه الفدية عند الجميع خلافًا لأهل الظاهر.\nفصل:\nوالنسك في فدية الأذى شاة كما صرح به في الحديث يذبحها حيث","vol":"30","page":404},{"text":"شاء، هذا هو المشهور من مذهب مالك، وقال أبو حنيفة والشافعي: لا يجوز إلا في الحرم، وقال ابن الجهم: يذبحه بمكة، واتفقوا أنه يصوم حيث شاء.\nفصل:\nقوله: (والصيام ثلاثة أيام) هو قول كافة الفقهاء، وذكر ابن المنذر عن عكرمة والحسن البصري ونافع أن الصيام في هذا عشرة أيام، وأن الصدقة على عشرة مساكين، والإطعام عندنا وعند مالك ستة مساكين، مدين لكل مسكين. وقال أبو حنيفة: إن أطعم برًّا أطعم مدين، وإن أطعم تمرًا فأربعة وعشرين مدًّا لستة مساكين.\nفصل:\nوالهوام في حديث كعب: القمل، سماها هوام؛ لأنها تهم في الرأس -أي: تدب- يقال: هو يتهيم رأسه إذا كان يفليه، ذكره الهروي، وقال الجوهري: لا يقع هذا الاسم إلا على المخوف من الأخناش (^١). وقال الهروي: الهوام: الحيات وكل ذي سم يقتل، وأما ما يسم ولا يقتل فهي السوام مثل العقرب والزنبور، قال: ومنها الهوام مثل: القنافد والخنافس والفأر واليرابيع، قال: وقد تقع الهامة على ما يدب من الحيوان (^٢)، وذكر ما قدمناه عنه في تفسير الحديث.\nوقال ابن فارس: الهوام: حشرات الأرض، وهو دوابها الصغار كاليرابيع والضباب (^٣).\n_________\n(^١) \"الصحاح\" ٥/ ٢٠٦٢.\n(^٢) قاله ابن الأثير في \"النهاية في غريب الحديث\" ٥/ ٢٧٥.\n(^٣) \"مجمل اللغة\" ٢/ ٨٩٢.","vol":"30","page":405},{"text":"<span data-type='title' id=toc-3985>٢ - باب قَوْلِهِ تَعَالَى -﷿-: ﴿قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾ [التحريم: ٢]</span>\nمَتَى تَجِبُ الْكَفَّارَةُ عَلَى الغَنِيِّ وَالْفَقِيرِ؟\n\n٦٧٠٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ قَالَ: سَمِعْتُهُ مِنْ فِيهِ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: هَلَكْتُ. قَالَ: «مَا شَأْنُكَ؟». قَالَ: وَقَعْتُ عَلَى امْرَأَتِي فِي رَمَضَانَ. قَالَ: «تَسْتَطِيعُ تُعْتِقُ رَقَبَةً؟». قَالَ: لَا. قَالَ: «فَهَلْ تَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟». قَالَ: لَا. قَالَ: «فَهَلْ تَسْتَطِيعُ أَنْ تُطْعِمَ سِتِّينَ مِسْكِينًا؟». قَالَ: لَا. قَالَ: «اجْلِسْ». فَجَلَسَ، فَأُتِيَ النَّبِيُّ - ﷺ - بِعَرَقٍ فِيهِ تَمْرٌ -وَالْعَرَقُ المِكْتَلُ الضَّخْمُ- قَالَ: «خُذْ هَذَا فَتَصَدَّقْ بِهِ». قَالَ: أَعَلَى أَفْقَرَ مِنَّا؟ فَضَحِكَ النَّبِيُّ - ﷺ - حَتَّى بَدَتْ نَوَاجِذُهُ، قَالَ: «أَطْعِمْهُ عِيَالَكَ». [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح ١١/ ٥٩٥].\nذكر فيه حديث أبي هريرة - ﵁ - في المجامع في رمضان، وقد سلف في بابه، وأراد البخاري بإيراده أن يعرفك أن الكفارة تجب بعد الحنث وانتهاك الذنب، وسيأتي مذاهب العلماء في الكفارة قبل الحنث وبعده بعد هذا -إن شاء الله تعالى- وقد تقدم ما للعلماء في الفقير تجب عليه الكفارة، ولا يجد ما يكفر هل تسقط عنه أو تبقى في ذمته إلى حال يسره في كتاب الصيام، واستدل مالك والشافعي بهذا الحديث أن الإطعام في كفارة الأيمان مُدٌّ لكل مسكين؛ لأن الكيل الذي أتى\nبه الشارع، وقال للواطئ: \"خذ فتصدق به\" كان فيه خمسة عشر صاعًا، وذلك ستون مُدًّا، فالذي يصيب كل مسكين منهم مدٌّ مدٌّ، وزعم الكوفيون أنه قد يجوز أن يكون الشارع لما علم حاجة الرجل أعطاه المكتل من التمر بالخمسة عشر صاعًا ليستعين به فيما وجب","vol":"30","page":406},{"text":"عليه، لا على أنه جميع ما وجب عليه، كالرجل يشكو إلى الرجل ضعف حاله، وما عليه من الدين، فيقول: خذ هذِه العشرة دراهم فاقض بها دينك، وليس على أنها تكون قضاء من جميع دينه، ولكن على أن تكون قضاء لمقدارها من دينه، وهذِه دعوى لا دليل عليها إلا الظن، والظن لا يغني من الحق شيئًا، وقول مالك أولى بالصواب، وهو ظاهر الحديث؛ لأنه - ﵇ - لم يذكر مقدار ما تبقى عليه من الكفارة بعد الخمسة عشر صاعًا، ولم يكن يسعه السكوت عن ذلك حتى يبينه، لأنه - ﵇ - بُعث معلمًا.\nفصل:\nقوله: (هلكت) يريد بما وقع فيه من الإثم، وقد يقال أنه واقع متعمدًا، وفي الناسي خلاف، ومذهبنا ومذهب مالك أنه لا كفارة عليه خلافًا لابن الماجشون.\nوقوله: (\"تستطيع تعتق رقبة؟ \") احتج به الشافعي وأبو حنيفة على أن كفارة الوقاع مرتبة، وهو أحد قولي ابن حبيب.\nورواه مطرف وابن الماجشون عن مالك في \"المدونة\": لا أعرف غير الإطعام. وقد سلف ذلك في بابه واضحًا، وعنه أنها مخيرة.\n-وقال أبو مصعب: إن أفطر لجماع كفر بالعتق والصيام، وإن أفطر بأكل وشرب فالإطعام فقط.\nوقال الحسن البصري: عليه عتق رقبة، أو هدي بدنة، أو عشرون صاعًا لأربعين مسكينا.\nفصل:\nوقوله: (حتى بدت نواجذه) هو بالذال المعجمة. قال الأصمعي:","vol":"30","page":407},{"text":"هي الأضراس (^١)، وهو ظاهر الحديث، ولأن جل ضحكه التبسم. وقال غيره: هي المضاحك. وقال الجوهري: هي آخر الأضراس في أقصى الأسنان بعد الأرحاء وهي ضرس الحلم؛ لأنها تنبت بعد البلوغ وكمال العقل، تقول: ضحك حتى بدت نواجده: إذا استغرق فيه (^٢).\nوقال ابن فارس: الناجذ: السنن بين الأنياب والضرس، وقيل: الأضراس كلها نواجذ (^٣). قيل: سبب ضحكه وجوب الكفارة على هذا المجامع، وأخذه ذلك صدقة وهو غير آثم.\n_________\n(^١) \"غريب الحديث\" لابن الجوزي ٢/ ٣٩٣ ولفظه: هي أقصى الأضراس.\n(^٢) \"الصحاج\" ٢/ ٥٧١، مادة (نجذ).\n(^٣) \"مجمل اللغة\" ٢/ ٨٥٥، مادة (نجذ).","vol":"30","page":408},{"text":"<span data-type='title' id=toc-3986>٣ - باب مَنْ أَعَانَ الْمُعْسِرَ فِي الكَفَّارَة</span>\n٦٧١٠ - حَدَّثَنَا مُحَمَّدُ بْنُ مَحْبُوبٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: هَلَكْتُ. فَقَالَ: «وَمَا ذَاكَ؟». قَالَ: وَقَعْتُ بِأَهْلِي فِي رَمَضَانَ. قَالَ: «تَجِدُ رَقَبَةً؟». قَالَ: لَا. قَالَ: «هَلْ تَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟». قَالَ: لَا. قَالَ: «فَتَسْتَطِيعُ أَنْ تُطْعِمَ سِتِّينَ مِسْكِينًا؟». قَالَ: لَا. قَالَ: فَجَاءَ رَجُلٌ مِنَ الأَنْصَارِ بِعَرَقٍ - وَالْعَرَقُ: المِكْتَلُ فِيهِ تَمْرٌ- فَقَالَ: «اذْهَبْ بِهَذَا، فَتَصَدَّقْ بِهِ». قَالَ: عَلَى أَحْوَجَ مِنَّا يَا رَسُولَ اللهِ؟! وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا بَيْنَ لَابَتَيْهَا أَهْلُ بَيْتٍ أَحْوَجُ مِنَّا. ثُمَّ قَالَ: «اذْهَبْ، فَأَطْعِمْهُ أَهْلَكَ». [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح ١١/ ٥٩٦]\nذكر فيه حديث أبي هريرة - ﵁ - المذكور أيضًا: وفيه: فَقَالَ: \"اذْهَبْ بهذا فَتَصَدَّقْ بِهِ\" وهو مطابق لما ترجم له.","vol":"30","page":409},{"text":"<span data-type='title' id=toc-3987>٤ - باب يُعْطِي فِي الْكَفَّارَةِ عَشَرَةَ مَسَاكِينَ، قَرِيبًا كَانَ أَوْ بَعِيدًا</span>\n٦٧١١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: هَلَكْتُ. قَالَ: «وَمَا شَأْنُكَ؟». قَالَ: وَقَعْتُ عَلَى امْرَأَتِي فِي رَمَضَانَ. قَالَ: «هَلْ تَجِدُ مَا تُعْتِقُ رَقَبَةً؟». قَالَ: لَا. قَالَ: «فَهَلْ تَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟». قَالَ: لَا. قَالَ: «فَهَلْ تَسْتَطِيعُ أَنْ تُطْعِمَ سِتِّينَ مِسْكِينًا؟». قَالَ: لَا أَجِدُ. فَأُتِيَ النَّبِيُّ - ﷺ - بِعَرَقٍ فِيهِ تَمْرٌ فَقَالَ: «خُذْ هَذَا فَتَصَدَّقْ بِهِ». فَقَالَ: أَعَلَى أَفْقَرَ مِنَّا؟! مَا بَيْنَ لَابَتَيْهَا أَفْقَرُ مِنَّا. ثُمَّ قَالَ: «خُذْهُ فَأَطْعِمْهُ أَهْلَكَ». [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح ١١/ ٥٩٦].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - أيضًا وفيه؛ \"فَهَلْ تَسْتَطِيعُ أَنْ تُطْعِمَ سِتِّينَ مِسْكِينًا؟ \" … الحديث، وليس مطابقا له ظاهرًا، إذ حكم كفارة اليمين مخالف لكفارة الوقاع في رمضان؛ ولكن وجه إيراده ما قال المهلب أنه جاء قوله تعالى: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ [المائدة: ٨٩] مبهمًا بغير شرط قريب ولا بعيد، وبين الشارع في كفارة الوقاع أنه جائز في الأقارب؛ لقوله: \"أطعمه أهلك\" فقاس بذلك البخاري المبهم من كفارة الأيمان بالله أنه مفسر، والمفسر يقضي على المجمل، إلا أن أكثر العلماء على أن الفقير يبقى في ذمته، فمن قال: هذا لا يجيز أن يعطي الكفارة أحدًا من أهله ممن تلزمه نفقته إلا وتكون باقية في ذمته، وإن كان ممن لا يلزمه نفقتهم فيجوز أن يعطيهم ويجزئه في الكفارة (^١). وقد سلف ذلك في الصيام أيضًا.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٧٢ - ١٧٣.","vol":"30","page":410},{"text":"<span data-type='title' id=toc-3988>٥ - باب صَاعِ المَدِينَةِ. وَمُدِّ النَّبِيِّ - ﷺ - وَبَرَكَتِهِما، وَمَا تَوَارَثَ أَهْلُ الْمَدِينَةِ ذَلِكَ قَرْنًا بَعْدَ قَرْنٍ</span>\n٦٧١٢ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا الْقَاسِمُ بْنُ مَالِكٍ الْمُزَنِيُّ، حَدَّثَنَا الْجُعَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: كَانَ الصَّاعُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - مُدًّا وَثُلُثًا بِمُدِّكُمُ الْيَوْمَ، فَزِيدَ فِيهِ فِي زَمَنِ عُمَرَ بْنِ عَبْدِ العَزِيزِ. [انظر: ١٨٥٩ - فتح ١١/ ٥١٧].\n\n٦٧١٣ - حَدَّثَنَا مُنْذِرُ بْنُ الْوَلِيدِ الْجَارُودِيُّ، حَدَّثَنَا أَبُو قُتَيْبَةَ -وَهْوَ سَلْمٌ- حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ قَالَ: كَانَ ابْنُ عُمَرَ يُعْطِي زَكَاةَ رَمَضَانَ بِمُدِّ النَّبِيِّ - ﷺ - المُدِّ الأَوَّلِ، وَفِي كَفَّارَةِ اليَمِينِ بِمُدِّ النَّبِيِّ - ﷺ -. قَالَ أَبُو قُتَيْبَةَ: قَالَ لَنَا مَالِكٌ: مُدُّنَا أَعْظَمُ مِنْ مُدِّكُمْ، وَلَا نَرَى الفَضْلَ إِلاَّ فِي مُدِّ النَّبِيِّ - ﷺ -. وَقَالَ لِي مَالِكٌ: لَوْ جَاءَكُمْ أَمِيرٌ فَضَرَبَ مُدًّا أَصْغَرَ مِنْ مُدِّ النَّبِيِّ - ﷺ - بِأَيِّ شَيْءٍ كُنْتُمْ تُعْطُونَ؟ قُلْتُ كُنَّا نُعْطِي بِمُدِّ النَّبِيِّ - ﷺ -. قَالَ: أَفَلَا تَرَى أَنَّ الأَمْرَ إِنَّمَا يَعُودُ إِلَى مُدِّ النَّبِيِّ - ﷺ -. [فتح ١١/ ٥٩٧].\n\n٦٧١٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «اللَّهُمَّ بَارِكْ لَهُمْ فِي مِكْيَالِهِمْ وَصَاعِهِمْ وَمُدِّهِمْ» [انظر: ٢١٣٠ - مسلم: ١٣٦٨ - فتح ١١/ ٥٩٧]\nذكر فيه أحاديث:\nأحدها: حديث السَّائِبِ بْنِ يَزِيدَ قَالَ: كَانَ الصَّاعُ عَلَى عَهْدِ رسول الله - ﷺ - مُدًّا وَثُلُثًا بِمُدِّكُمُ اليَوْمَ، فَزِيدَ فِيهِ فِي زَمَنِ عُمَرَ بْنِ عَبْدِ العَزِيزِ.\nثانيها: حديث مَالِكٍ، عَنْ نَافِعِ قَالَ: كَانَ ابن عُمَرَ - ﵄ - يُعْطِي زَكَاةَ رَمَضَانَ بِمُدِّ النَّبِيِّ - ﷺ - المُدِّ الأَوَّلِ، وَفِي كَفَّارَةِ اليَمِينِ بِمُدِّ النَّبِيِّ - ﷺ -. وقَالَ أً بُو قُتَيْبَةَ: قَالَ لَنَا مَالِكٌ: مُدُّنَا أَعْظَمُ مِنْ مُدِّكُمْ، وَلَا نَرى الفَضْلَ إِلاَّ في مُدِّ النَّبِيِّ - ﷺ -. وَقَالَ لِي مَالِكٌ: لَوْ","vol":"30","page":411},{"text":"جَاءَكُمْ أَمِيرٌ فَضَرَبَ لكم مُدًّا أَصْغَرَ مِنْ مُدِّ رسول الله - ﷺ - بِأَيِّ شَيْءٍ كُنْتُمْ تُعْطُونَ؟ قُلْتُ: كُنَّا نُعْطِي بِمُدِّ رسول الله - ﷺ -. قَالَ: أَفَلَا تَرى أَنَّ الأَمْرَ إِنَّمَا يَعُودُ إلى مُدِّ رسول الله - ﷺ -.\nثالتها: حديث أَنَسٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"اللَّهُمَّ بَارِكْ لَهُمْ في مِكْيَالِهِمْ وَصَاعِهِمْ وَمُدِّهِمْ\".\nالشرح:\nالحديث الأول يدل على أن مدهم ذلك الوقت حين حدَّث به السائل زنته أربعة أرطال، فإذا زيد عليه (ثلثه) (^١) -وذلك رطل وثلث- قام منه خمسة أرطال وثلث وهو الصاع بالبغدادي، بدليل أن مده - ﵇ - فيه رطل وثلث، وصاعه أربعة أمداد بمده - ﷺ -.\nوأما مقدار ما زيد عليه في زمن عمر بن عبد العزيز فلا يعلم ذلك إلا بخبر، وإنما الحديث يدلس أن مدهم ثلاثة أمداد بمده، ووصف ابن عمر المد بالأول ليفرق بينه وبين مد هشام بن الحارث الذي أخذ به أهل المدينة في كفارة الظهار؛ ليغلظها على المظاهرين الذين شهد عليهم أنهم يقولون منكرًا من القول وزورا، فجعلوها بمد هشام، وهو أكبر من مده - ﵇ - بثلثي مد، ولم يكن لرسول الله - ﷺ - إلا مد واحد، وهو الذي نقله أهل المدينة، وعمل به الناس إلى اليوم قرنًا بعد قرن، وجيلًا بعد جيل، وإجماع أهل المدينة (حجة) (^٢) عند مالك، ومن ذلك: فضل الأذان والإقامة، وتقديم أذان الصبح قبل وقتها، وترك أخذ الزكاة من الخضروات، وقد رجع أبو يوسف بمثل هذا في تقدير\n_________\n(^١) في الأصل: ثلاثة.\n(^٢) من (ص ٢).","vol":"30","page":412},{"text":"المد والصاع، وترك مذهب إمامه. والفقهاء على قولين في كفارة الأيمان، فطائفة يقولون: إن الكفارات كلها بمده - ﵇ - مد مد لكل مسكين، وكذلك الإطعام عمن وطئ في رمضان حتى أتى رمضان آخر، وهو قول مالك والشافعي وأبي يوسف كما قلناه على ما ثبت في هذِه الأحاديث، وحديث المواقع في رمضان.\nوقال أهل العراق: الكفارات كلها مدان، مدان لكل مسكين، فالمد رطلان، والصاع ثمانية أرطال، قياسًا على ما أجمعوا عليه من فدية الأذى في حديث كعب السالف أنه - ﵇ - أمر أن يطعم كل مسكين نصف صاع، وهو مدان (^١)، وما أسلفناه يرده.\nفصل:\nقال المهلب: وإنما دعا الشارع لهم بالبركة في مكيالهم ومدهم وصاعهم، فإنه خصهم من بركة دعوته بما اضطر أهل الأرض كلها إلى أن يشخصوا إلى المدينة ليأخذوا هذا (المعيار) (^٢) المدعو له بالبركة، وينقلوه إلى بلدانهم، ويكون ذلك سنة في معايشهم وما افترضه الله عليهم لعيالهم، وقد سلف في كتاب الوضوء والغسل الحجة لمقدار مده وصاعه بما فيه مقنع (^٣).\n_________\n(^١) سلف برقم (١٨١٦) كتاب المحصر، باب: الإطعام في الفدية نصف صاع. ورواه مسلم برقم (١٢٠١) كتاب الحج، باب: جواز حلق الرأس للمحرم …\n(^٢) في (ص ٢): المكيال.\n(^٣) انظر: \"شرح ابن بطال\" ٦/ ١٧٣ - ١٧٥.","vol":"30","page":413},{"text":"<span data-type='title' id=toc-3989>٦ - باب قَوْلِ اللهِ -﷿-: ﴿أَوْ تَحْرِيرُ رَقَبَةٍ﴾ [المائدة:٨٩]، وَأَيُّ الرِّقَابِ أَزْكَى</span>؟\n٦٧١٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا دَاوُدُ بْنُ رُشَيْدٍ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، عَنْ أَبِي غَسَّانَ مُحَمَّدِ بْنِ مُطَرِّفٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، عَنْ سَعِيدٍ ابْنِ مَرْجَانَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ أَعْتَقَ رَقَبَةً مُسْلِمَةً، أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنَ النَّارِ، حَتَّى فَرْجَهُ بِفَرْجِهِ». [انظر: ٢٥١٧ - مسلم: ١٥٠٩ - فتح ١١/ ٥٩٩]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النبيِّ - ﷺ -: \"مَنْ أَعْتَقَ رَقَبَةً مُسْلِمَةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنَ النَّارِ، حَتى فَرْجَهُ بِفَرْجِهِ\".\nوقد سلف.\nويريد به: أن من أعتق عتق من النار البعض بالبعض، ويصح التبعيض كما في قطع اليد أئو غيرها من الأعضاء؛ لأنه - ﵇ - قال: \"حرم الله على النار أن تأكل موضع السجود\" (^١).\nوقوله: (\"حتى فرجه بفرجه\") (حتى) هنا عاطفة، وهي عند النحويين لا تعطف إلا بثلاث شروط: أن تعطف قليلًا على كثير، وأن يكون من جنسه، وأن يراد به التعظيم أو التحقير، والقليل (هنا الفرج، والكثير) (^٢) الأعضاء وهو من جنسها، والمراد به: التحقير، فيكون \"فرجه\" منصوبًا بالعطف.\n_________\n(^١) سلف برقم (٦٥٧٣) كتاب الرقاق، باب: الصراط جسر جهنم، ورواه مسلم برقم (١٨٢) كتاب الإيمان، باب: معرفة طريق الرؤية.\n(^٢) من (ص ٢).","vol":"30","page":414},{"text":"فصل:\nقد أسلفنا في الصوم أنه يجزئ الكافرة والصغيرة عند أبي حنيفة وأصحابه، وهو قول الكوفيين وأبي ثور، وكذا المعيبة عند داود، فإن مالكًا والشافعي وأحمد يشترطون الإيمان، وكذا الأوزاعي، قال الكوفيون: فندب به في كفارة قتل الخطأ خاصة دون كفارة اليمين والظهار، فلا تقاس الرقبة كما لم يقس الصوم المطلق على المتتابع، وكما لم يجعل الإطعام في القتل بدلًا من الصوم قياسًا على الظهار، أجاب الأكثرون يحمل المطلق على المقيد، فإن علة التقييد كونها كفارة، فألحق (بها) (^١) مالم يقيد.\nألا ترى أن الله تعالى شرط العدالة في الشهادة، حيث قال: ﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ [البقرة: ٢٨٢] وقال في موضع آخر ﴿وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ﴾ [البقرة: ٢٨٢] ولم يختلف العلماء في أن العدالة من شرط الإشهاد في التبايع، فوجب أن تكون مثل ذلك في الرقبة، فلما قيدت في موضع استغني عن إعادتها في غيره. ألا ترى أنه - ﵇ - إنما حضَّ على عتق المؤمن لأنه أزكى وأطهر. ولم يختلف العلماء في جواز عتق الكافر في التطوع، واحتج مالك في ذلك بقوله تعالى: ﴿فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ [محمد: ٤] فالمن: العتق للمشركين، وقد مَنَّ رسول الله - ﷺ - على جماعة منهم (^٢)\n_________\n(^١) في (ص ٢): به.\n(^٢) انظر: \"شرح ابن بطال\" ٦/ ١٧٦.","vol":"30","page":415},{"text":"<span data-type='title' id=toc-3990>٧ - باب عِتْقِ المُدَبَّرِ وَأُمِّ الْوَلَدِ وَالْمُكَاتَبِ فِي الْكَفَّارَةِ، وَعِتْقِ وَلَدِ الزِّنَا</span>\nوَقَالَ طَاوُسٌ: يُجْزِئُ الْمُدَبَّرُ وَأُمُّ الْوَلَدِ.\n\n٦٧١٦ - حَدَّثَنَا أَبُو النُّعْمَانِ، أَخْبَرَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ جَابِرٍ أَنَّ رَجُلًا مِنَ الأَنْصَارِ دَبَّرَ مَمْلُوكًا لَهُ، وَلَمْ يَكُنْ لَهُ مَالٌ غَيْرُهُ، فَبَلَغَ النَّبِيَّ - ﷺ - فَقَالَ: «مَنْ يَشْتَرِيهِ مِنِّي؟». فَاشْتَرَاهُ نُعَيْمُ بْنُ النَّحَّامِ بِثَمَانِمِائَةِ دِرْهَمٍ، فَسَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: عَبْدًا قِبْطِيًّا مَاتَ عَامَ أَوَّلَ. [انظر: ٢١٤١ - مسلم: ٩٩٧ - فتح: ١١/ ٦٠٠]\nثم ساق فيه حديث جابر في بيع المدبر، وليس من الكفارة في شيء، إنما فيه جواز بيع المدبر، إلا أن يقال: لو وجبت عليه كفارة لما وجد شيئًا يكفر به إلا مدبره، أو يقال: لما جاز بيعه جاز عتقه في الكفارة وغيرها كما سيأتي بعد.\nوأثر طاوس أخرجه ابن أبي شيبة بإسناد فيه ليث عنه، أخرجه عن ابن علية عنه: يجزئ عتق المدبر في الكفارة وأم الولد في الظهار (^١). وقد اضطربت روايته عن طاوس في الجواز وعدمه، فيقال: كيف علقه بصيغة الجزم، ولعل له طريقًا آخر غيره.\nوممن قال بقول طاوس فيما ذكره ابن أبي شيبة الحسن في المدبر، وبقوله في أم الولد إبراهيم وعلي.\nوخالف في ذلك الزهري والشعبي والحسن وحماد، وخالف في المدبر الزهري وإبراهيم والشعبي (^٢).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٣/ ٧٨ - ٧٩.\n(^٢) المصدر السابق ٣/ ٧٨ - ٧٩.","vol":"30","page":416},{"text":"واختلف العلماء في هذا الباب، فقال مالك: لا يجوز أن يعتق في الرقاب الواجبة مكاتب ولا مدبر ولا أم الولد، ولا يعتق إلى سنين، وهو قول الكوفيين والأوزاعي والشافعي، إلا إن الشافعي أجاز عتق المدبر، (وكذا أبو ثور، وقال الأوزاعي وأصحاب الرأي وأبو عبيد: لا يجزئه (^١) وإن الكوفيين والأوزاعي قالوا: إن كان المكاتب قد أدى شيئًا من كتابته فلا يجوز عتقه في الكفارة، وإن لم يؤد شيئًا جاز عتقه، وبه قال الليث وأحمد وإسحاق، وفيه قول ثالث: أن عتقه يجزئ وإن أدى بعض كتابته؛ لأنه عبد ما بقي عليه درهم، فهو يباع. وقد اشترت عائشة بريرة بأمر الشارع، هذا قول أبي ثور.\nوحجة مالك ومن وافقه أن المكاتب والمدبر وأم الولد قد ثبت لهم عقد حرمة لا سبيل إلى رفعها، والله تعالى إنما ألزم عتق رقبة واجبة أن ينوي عتقها من غير عقد (حرية) (^٢) تقدمت فيها قبل عتقه، قال تعالى ﴿فَتَحْرِيرُ رَقَبَةٍ﴾ ولم يقل: بعض رقبة.\nواحتج الشافعي بأن المدبر (يجزئ) (^٣) عتقه في الكفارة بحديث جابر في الباب، فلما جاز بيعه جاز عتقه فيها وغيرها؛ لأنه لو كانت فيه شبهة الحرية لم يبعه الشارع، ويقضي به المالكيون بأن كثيرًا ممن يجوز بيعه لا يجوز عتقه كالأعمى والمقعد وشبهه.\nوقال مالك والكوفيون: إنما بيع المدبر؛ لأن تدبيره كان سفهًا، وكان من الإعلان بسوء النظر لنفسه؛ فلذلك رده الشارع؛ لأن تدبيره كلا تدبير.\n_________\n(^١) من (ص ٢).\n(^٢) في (ص ٢): حرمة.\n(^٣) في (ص ٢): يحرم.","vol":"30","page":417},{"text":"وبه احتج بعض العلماء في جواز نقض أفعال السفيه قبل أن يولى عليه، وأما التدبير الصحيح بخلاف هذا، لا يجوز أن يباع من يثبت له ذلك؛ لأنه قد ثبت له شرط الحرية بعد الموت، وعبارة ابن التين: يحتمل أن يكون مديانا، فردَّ الدين تدبيره، إن كان تدبيرًا معلقا نصفه إن كان: مِتُّ من مرضي هذا، قال: وقد اختلف عندنا إذا دبر في مرضه ولم يقل: إن من من مرضي هذا، هل له أن يرجع عنه.\nفصل:\nوأما عتق أم الولد في الرقاب الواجبة ففقهاء الأمصار -منهم مالك والشافعي وأصحاب الرأي وأبو عبيد- على أنه لا يجوز عتقها في ذلك؛ من أجل أنه قد ثبت لها شرط الحرية بعد موت سيدها على ما حكم به عمر بن الخطاب بحضرة الصحابة.\nوما ذكره البخاري، عن طاوس فيها هو قول النخعي والحسن البصري، كما ذكره ابن بطال، وهو خلاف ما أسلفناه عن الحسن، وحجتهم الإجماع على أن أحكامها في خراجها وحدودها أحكام أمة لا حرة.\nفصل:\nوأما عتق ولد الزنا في الرقاب الواجبة فأجازه الفقهاء، روي ذلك عن عمر وعلي وعائشة، وجماعة من الصحابة.\nوقال عطاء والشعبي والنخعي: لا يجوز عتقه. وهو قول الأوزاعي، وما روي عن أبي هريرة - ﵁ - مرفوعًا: \"إنه شر الثلاثة\" (^١) فقد روي عن ابن عباس وعائشة إنكار ذلك.\n_________\n(^١) رواه أبو داود (٣٩٦٣)، وأحمد ٢/ ٣١١.","vol":"30","page":418},{"text":"قال ابن عباس: لو كان شر الثلاثة لما استوفى بأمه حتى تضعه (^١). وقالت عائشة: ما عليه من ذنب أبويه شيء، ثم قرأت ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ (^٢) [الأنعام: ١٦٤].\nقال ابن المنذر: روينا عن فضالة بن عبيد وأبي هريرة: أجزأه، وبه قال سعيد بن المسيب والحسن وطاوس وإسحاق والشافعي وأحمد وأبو عبيد، وبه نقول لدخوله في قوله تعالى ﴿فَتَحْرِيرُ رَقَبَةٍ﴾.\nفصل:\nقال ابن المنذر: أجمع أهل العلم على أن من وجبت عليه كفارة يمين فأعتق عنها رقبة أن ذلك يجزئ عنه، واختلفوا في عتق غير المؤمنة عن الكفارة، فكان عطاء وإبراهيم وأصحاب الرأي يجيزونه، وقال مالك والشافعي وأبو عبيد والأوزاعي: لا يجزئه.\nواختلفوا في رجل يعتق عبدًا بينه وبين آخر عن رقبة عليه، فكان الشافعي وأبو ثور يقولان: لا يجزئه، وبه قال محمد بن الحسن وأبو يوسف: إذا كان موسرًا، ويضمن لشريكه (حصته) (^٣)، وقال أبو حنيفة: لا يجزئه.\nواختلفوا في الرجل يشتري من يعتق عليه من والد أو ولد ينوي بذلك العتق من كفارة عليه، فقال مالك والشافعي وأبو ثور: لا يجزئه.\n_________\n(^١) انظر: \"التمهيد\" ٢٤/ ٣٦.\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٧/ ٤٥٤، والحاكم ٤/ ١٠٠ والبيهقي في \"السنن الكبرى\" ١٠/ ٥٨.\n(^٣) من (ص ٢).","vol":"30","page":419},{"text":"واختلفوا في عتق الصغير عن الرقاب الواجبة، فكان الحسن يقول: يجزئ. وبه قال الزهري وعطاء والشافعي وأبو ثور وأبو عبيد وأصحاب الرأي.\nوقال مالك: من صام وصلى أحب إلي، وبه قال أحمد. قال ابن المنذر: وظاهر الآية الإجزاء، واجتمعوا أنه إذا كان أعمى أو مقعدًا أو مقطوع اليدين، أو أشلهما أو الرجلين أنه لا يجزئ، وقال مالك: لا يجزئ العرج الشديد، وقال الشافعي: يجزئ الخفيف. وقال أصحاب الرأي: يجزئ مقطوع أحد اليدين واحد الرجلين، ولا يجزئ ذلك في قول الشافعي وأبي ثور، والنظر دال على ما قالوا، وأن ما أضر بالعمل إضرارًا بينًا لا يجزئ، وما لا يضر به إضرارًا بينًا يجزئ إذا كان قصدهم في ذلك العمل، ويجزئ الأخرس في قول الشافعي وأبي ثور، ولا يجزئ في قول أصحاب الرأي، ولا يجزئ الجنون المطبق في قول مالك والأوزاعي والشافعي وأصحاب الرأي، وقال الشافعي: إذا كان يجن ويفيق يجزئ، وقال مالك: لا يجزئ. ولا يجوز عند مالك من أعتق إلى سنين، ويجزئ ذلك في قول الشافعي. ولا يجزئ في قول الشافعي والكوفي أن يعتق ما في بطن أمه. وقال أبو ثور: يجزئ، قال الثوري: إذا كان على الرجل كفارة رقبة، فقال لرجل: أعتق عني عبدي، فأعتق عنه أجزأ، وبه قال مالك والشافعي وأبو ثور، وإن أعتقه بأمره على غير شيء ففي قول الشافعي: يجزئ، ويكون ولاؤه للمعتق عنه، وبه قال يعقوب، وقال أبو ثور: يجزئ ذلك وولاؤه للذي أعتقه. وفي قول أبي حنيفة: الولاء للمعتق، ولا يجزئ عن ذلك. وقال محمد: هذا أحب إليَّ، فإن اشترى عبدًا شراءً فاسدًا فأعتقه عن واجب عليه لم","vol":"30","page":420},{"text":"يجزه في قول الشافعي وأبي ثور، وقال أصحاب الرأي: عتقه جائز، ويجزئ عنه إذا قبضه. قال ابن المنذر: لا يجزئه؛ لأنه لم يملكه، وإن أعتق عبدًا على مال أخذه من العبد لم يجزه عن الكفارة، ويعتق العبد في قول أبي ثور وأصحاب الرأي. قال الشافعي وأبو ثور: وأمور كفارات الأيمان تخرج من رأس مال الميت. وقال أصحاب الرأي: تكون من الثلث.","vol":"30","page":421},{"text":"<span data-type='title' id=toc-3991>٨ - باب (إذا) (^١) أَعتق عبدًا بينه وبين الحر، فإذا أَعْتَقَ فِي الكَفَّارَةِ لِمَنْ يَكُونُ وَلَاؤُهُ</span>\n٦٧١٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ أَنَّهَا أَرَادَتْ أَنْ تَشْتَرِيَ بَرِيرَةَ فَاشْتَرَطُوا عَلَيْهَا الوَلَاءَ، فَذَكَرَتْ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَقَالَ: «اشْتَرِيهَا، إِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ» [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح ١١/ ٦٠١]\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّهَا أَرَادَتْ أَنْ تَشْتَرِيَ بَرِيرَةَ فَاشْتَرَطُوا عَلَيْهَا الوَلَاءَ، فَذَكَرَتْ ذَلِكَ لرسول الله - ﷺ، فَقَالَ: \"اشْتَرِيهَا، فإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\".\nاختلف العلماء في هذِه المسألة، فقال مالك والأوزاعي: إذا أعتق أحد الشريكين عبدًا بينه وبين غيره عن الكفارة إن كان موسرًا أجزأه، ويضمن لشريكه حصته، وإن كان معسرًا لم يجزه، وهو قول محمد وأبي يوسف والشافعي وأبي ثور.\nوقال أبو حنيفة وبعض أصحابه: لا يجزئه عن الكفارة موسرا كان أو معسرا. حجة الأولين أن المعتق الموسر إذا لم يكن شريكه يعتق نصيبه، فالعبد كله على الموسر حر، فلذلك أجزأ عنه. وحجة مقابله أنه أعتق نصف عبد لا عبدًا كاملًا؛ لأن أصل أبي حنيفة أن الشريك مخير، إن شاء قوم على شريكه، وإن شاء استسعى العبد في نصف قيمته، وإن شاء أعتق فيكون الولاء بينهما نصفين، وأما الولاء فهو للمكفر المعتق عند جماعة العلماء؛ لأنه لما أعتق نصيبه وكان موسرًا\n_________\n(^١) في الأصل: من.","vol":"30","page":422},{"text":"وجب عليه عتقه كله، وقد قال - ﵇ -: \"الولاء لمن أعتق\" فلذلك أدخل البخاري هذا الحديث هنا (^١).\nقال ابن التين: ومذهب مالك أن من أعتق عبدًا عن كفارة كان ولاؤه له، وإن أعتقه عن زكاة كان ولاؤه للمسلمين.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٧٩.","vol":"30","page":423},{"text":"<span data-type='title' id=toc-3992>٩ - باب الاِسْتِثْنَاءِ فِي الأَيْمَانِ</span>\n٦٧١٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادٌ، عَنْ غَيْلَانَ بْنِ جَرِيرٍ، عَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: أَتَيْتُ رَسُولَ اللهِ - ﷺ - فِي رَهْطٍ مِنَ الأَشْعَرِيِّينَ أَسْتَحْمِلُهُ، فَقَالَ: «وَاللهِ لَا أَحْمِلُكُمْ، مَا عِنْدِي مَا أَحْمِلُكُمْ». ثُمَّ لَبِثْنَا مَا شَاءَ اللهُ، فَأُتِيَ بِإِبِلٍ فَأَمَرَ لَنَا بِثَلَاثَةِ ذَوْدٍ، فَلَمَّا انْطَلَقْنَا قَالَ بَعْضُنَا لِبَعْضٍ: لَا يُبَارِكُ اللهُ لَنَا، أَتَيْنَا رَسُولَ اللهِ - ﷺ - نَسْتَحْمِلُهُ فَحَلَفَ أَنْ لَا يَحْمِلَنَا فَحَمَلَنَا. فَقَالَ أَبُو مُوسَى فَأَتَيْنَا النَّبِيَّ - ﷺ - فَذَكَرْنَا ذَلِكَ لَهُ فَقَالَ: «مَا أَنَا حَمَلْتُكُمْ بَلِ اللهُ حَمَلَكُمْ، إِنِّي وَاللهِ إِنْ شَاءَ اللهُ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا، إِلاَّ كَفَّرْتُ عَنْ يَمِينِي وَأَتَيْتُ الَّذِي هُوَ خَيْرٌ» [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ١١/ ٦٠١]\n\n٦٧١٩ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ وَقَالَ: «إِلاَّ كَفَّرْتُ يَمِينِي وَأَتَيْتُ الَّذِي هُوَ خَيْرٌ». أَوْ «أَتَيْتُ الَّذِي هُوَ خَيْرٌ، وَكَفَّرْتُ». [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ١١/ ٦٠٢]\n\n٦٧٢٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ حُجَيْرٍ، عَنْ طَاوُسٍ، سَمِعَ أَبَا هُرَيْرَةَ قَالَ: \"قَالَ سُلَيْمَانُ: لأَطُوفَنَّ اللَّيْلَةَ عَلَى تِسْعِينَ امْرَأَةً، كُلٌّ تَلِدُ غُلَامًا يُقَاتِلُ فِي سَبِيلِ اللهِ. فَقَالَ لَهُ صَاحِبُهُ -قَالَ سُفْيَانُ يَعْنِي الْمَلَكَ- قُلْ: إِنْ شَاءَ اللهُ. فَنَسِيَ، فَطَافَ بِهِنَّ فَلَمْ تَأْتِ امْرَأَةٌ مِنْهُنَّ بِوَلَدٍ، إِلاَّ وَاحِدَةٌ بِشِقِّ غُلَامٍ\". فَقَالَ أَبُو هُرَيْرَةَ يَرْوِيهِ: قَالَ: «لَوْ قَالَ إِنْ شَاءَ اللهُ، لَمْ يَحْنَثْ وَكَانَ دَرَكًا فِي حَاجَتِهِ». وَقَالَ مَرَّةً: قَالَ رَسُولُ اللهِ - ﷺ - «لَوِ اسْتَثْنَى». وَحَدَّثَنَا أَبُو الزِّنَادِ عَنِ الأَعْرَجِ مِثْلَ حَدِيثِ أَبِي هُرَيْرَةَ. [انظر: ٢٨١٩ - مسلم: ١٦٥٤ - فتح ١١/ ٦٠٢]\nذكر فيه حديث أَبِي مُوسَى - ﵁ - أَتَيْتُ النبي - ﷺ - فِي رَهْطٍ مِنَ الأَشْعَرِيِّينَ أَسْتَحْمِلُهُ، فَقَالَ: \"والله لَا أَحْمِلُكُمْ\"، الحديث، وفيه: \"إِنِّي والله إِنْ شَاءَ اللهُ لَا أَحْلِفُ عَلَى يَمِينٍ\" الحديث.","vol":"30","page":424},{"text":"وحديث سُفْيَانَ، عَنْ هِشَام بْنِ حُجَيْرٍ، عَنْ طَاوُسٍ، سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: \"قَالَ سُلَيْمَانُ: لأَطُوفَنَّ اللَّيْلَةَ عَلَى تِسْعِينَ امْرَأَةً، كُلٌّ تَلِدُ غُلَامًا .. \" الحديث وقد سلف فَقَالَ أَبُو هُرَيْرَةَ - ﵁ -: \"لَوْ قَالَ إِنْ شَاءَ اللهُ، لَمْ يَحْنَثْ وَكَانَ دَرَكًا فِي حَاجَتِهِ\". وَقَالَ مَرَّةً: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوِ اسْتَثْنَى\". وَحَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ مِثْلَ حَدِيثِ أَبِي هُرَيْرَةَ.\nالشرح:\nقوله في حديث أبي موسى: (فأتي بإبل) وفي رواية: بشائِل. وعليها اقتصر ابن بطالى (^١)، ووقع في رواية أبي رشد بشائل مكان قوله: (بإبل) وانحدر بشوائِل إن صحت الرواية.\nقال أبو عبيد، عن الأصمعي: إذا أتى على الناقة من يوم حملها سبعة أشهر جف لبنها، فهي حينئذ شائل، وجمعها شوائل (^٢).\nوفي كتاب \"العين\": ناقة شائلة، ونوق شول: التي جف لبنها، وشولت الإبل لحقت بطونها بظهورها (^٣). وبخط الدمياطي: الشائل بلا هاء: الناقة التي تشول بذنبها للقاح ولا لبن لها أصلًا، والجمع شُوَّل مثل راكع وركَّع، والشائلة ماءها: هي التي جف لبنها وارتفع ضرعها وأتى عليها من نتاجها سبعة أشهر، وقال ابن التين: جاء بلفظ الواحد والمراد به الجمع كالسامر والنادي، وذكر ما أسلفته إلى قوله: راكع. وقال الخطابي: يقالى: ناقة شائل إذا قل لبنها، وأصله قولك: شال الشيء إذا ارتفع كالميزان ونحوه، يعني: ندرت برضاع\n_________\n(^١) \"شرح ابن بطال\" ٦/ ١٨٥.\n(^٢) انظر: \"النهاية في غريب الحديث والأثر\" ٢/ ٥١٠، مادة (شول).\n(^٣) \"العين\" ٦/ ٢٨٥.","vol":"30","page":425},{"text":"ألبانها، يقال: شائل وشول كصاحب وصحب، وراكب وركب. وجاء في غير هذِه الرواية: فأتي بشوائل، وهي جمع شائل (^١).\nقال أبو الحسن: جمع شائلة: الشوائل: القطيع من الإبل.\nفصل:\nوقوله: (فأمر لنا بثلاث ذود) وفي نسخة: بثلاثة. وأورده ابن التين بثلاث، وقال: كذا وقع هنا، وصوابه (بثلاثة) (^٢)؛ لأن الذود مؤنث.\nفصل:\nقوله في حديث أبي هريرة - ﵁ - \"وكان دركًا لحاجته\". أي: إدراك له وبلوغ إبل، تقول: مشيت حتى أدركته. وهو بفتاح الدال والراء.\nوقوله: (\"لو استثنى\") هو موافق لترجمة الباب، وأما ابن التين فقال: ليس هذا الاستثناء الذي يوضح حكم اليمين ويحيل عقده، وإنما هذا استثناء بمعنى الإقرار لله تعالى، والتسليم، وهو نحو قوله تعالى: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَشَاءَ اللهُ﴾ [الكهف: ٢٣ - ٢٤]، وإنما وقع حكم اليمين إذا نوى الاستثناء في اليمين.\nفصل:\nاختلف العلماء في الوقت الذي إذا استثنى فيه الحالف وسقطت عنه الكفارة، فقال إبراهيم والحسن والثوري ومالك والكوفيون والأوزاعي والليث والشافعي وأبو عبيد وجمهور العلماء: الثنيا لصاحبها في اليمين ما كان من ذلك نسقًا يتبع بعضه بعضًا، ولم يقطع كلامه قطعًا يشغل عن الاستثناء ما لم يقم من محله أو يسكت وقطع كلامه فلا ثنيا له.\n_________\n(^١) \"أعلام الحديث\" ٤/ ٢٢٨٧ - ٢٢٨٨.\n(^٢) كذا بالأصل، ولعل الصواب: بثلاث.","vol":"30","page":426},{"text":"وفيه قول ثان: وقال الحسن البصري -في رواية- وطاوس: للحالف الاستثناء ما لم يقم من محله، وقال غيره: أو يتكلم.\nوفيه قول ثالث: قال أحمد: يكون له الاستثناء ما دام في ذلك الأمر، وكذلك قال إسحاق إلا أن يكون سكوت ثم عود إلى ذلك الأمر.\nوقول رابع: عن عطاء رواية أخرى: أن له ذلك قدر حلب الناقة الغزيرة.\nوقول خامس: قال سعيد بن جبير: له ذلك بعد أربعة أشهر.\nوسادس: قال مجاهد: له ذاك بعد سنتين.\nوسابع: قال ابن عباس: يصح ولو بعد حين. فقيل: أراد به سنة، وقيل: أبدًا. حكاه ابن القصار.\nوروي عن وكيع، عن الأعمش، عن مجاهد، عن ابن عباس قال: ليستثني في يمينه متى ذكر. واحتج بقوله تعالى: ﴿وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ﴾ [الكهف: ٢٤]. واحتج من أجاز الاستثناء نظير السكوت بما روى مسعر عن سماك، عن عكرمة، عن ابن عباس - ﵄ - أنه - ﵇ - قال: \"والله لأغزون قريشًا\" ثلاثا، ثم سكت فقال: \"إن شاء الله تعالى\" أخرجه ابن حبان في \"صحيحه\" (^١).\nوروى أبو داود عن قتيبة، ثنا شريك، عن سماك، عن عكرمة مرسلًا، وقال: أسنده غير واحد عن عكرمة من حديث ابن عباس.\nقال أبو داود: قال الوليد بن مسلم، عن شريك: ثم لم يغزهم (^٢).\n_________\n(^١) \"صحيح ابن حبان\" ١٠/ ١٨٥.\n(^٢) \"سنن أبي داود\" (٣٢٨٥).","vol":"30","page":427},{"text":"ورده ابن القصار بالإرسال، وقال: رواه شريك، عن سماك عن عكرمة، عن رسول الله - ﷺ -، والحديث مرسل.\nقال: ولو صح عن ابن عباس لم يرد به إسقاط الحنث وإنما أراد به -والله أعلم- أن الله تعالى أوجب الاستثناء على كل قائل أنه يفعل شيئًا؛ للآية السالفة. يقول: فإذا نسي (إن شاء الله) فليقله، أي: وقت ذكره ولو بعد سنة حتى تخرج قولك عن المخالفة، لا أنه يجوز هذا في اليمين.\nولو صح الخبر عن رسول الله - ﷺ - احتمل أن يكون فيه توكلًا للاستثناء؛ إذ سكوته ليتذكر شيئًا أراده في اليمين حتى إذا تممه استثنى. ويجوز أن يكون لانقطاع نفس، أو بشيء شغله عن اتصال الاستثناء حتى يتمكن منه.\nومن حجة أهل المقالة الأولى قوله - ﵇ -: \"من حلف على يمين فرأى غيرها … \" الحديث (^١).\nولو أمكنه أن يخرج من هذِه اليمين بقوله: إن شاء الله لما أوجب كفارة، ولبطل معنى قوله تعالى: ﴿قَدْ فَرَضَ اللهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾ [التحريم: ٢] وكذلك معنى حديث سليمان - ﵇ - إن كان حلف بالله ليطوفن على نسائه، فإن الاستثناء بعد يمينه متى أرادها كانت مخرجة من الحنث لو كان كما زعم من خالف أئمة الفتوى.\nوقد قيل: أن قوله: \"لأطوفن\" لم يكن يمينًا على ما يأتي بيانه.\nقال المهلب: وإنما جعل الله الاستثناء في اليمين رفقًا منه بعباده في أموالهم؛ ليوفر بذلك الكفارة عليهم إذ ردوا المشيئة إلى الله تعالى.\n_________\n(^١) سبق تخريجه.","vol":"30","page":428},{"text":"فصل:\nواختلفوا في الاستثناء في الطلاق والعتق، فقال مالك وابن أبي ليلى والليث والأوزاعي: لا يجوز فيه استثناء، وروي مثله عن ابن عباس وابن المسيب والشعبي وعطاء والحسن ومكحول وقتادة والزهري.\nوأجاز الاستثناء فيهما طاوس والنخعي والحسن، ورواية عن عطاء، وبه قال أبو حنيفة وأصحابه والشافعي وإسحاق، واحتج لهم بحديث سليمان \"لو قال إن شاء الله لم يحنث\"، فإن قول الحالف: إن شاء الله عامل في جميع الأيمان؛ لأنه لم يخص بعض الأيمان من بعض، فوجب أن يرفع الاستثناء الحلف في الطلاق والعتق وجميع الأيمان، وحجة من أوجب الطلاق والعتق ومنع دخول الاستثناء فيهما أنه لا يكون إلا في اليمين بالله، وبذلك ورد الأثر عن رسول الله - ﷺ - قال: \"من حلف بالله ثم قال: إن شاء الله فلا حنث عليه\" أسنده أيوب السختياني وكثير بن فرقد وأيوب بن موسى، عن نافع، عن ابن عمر - ﵄ -، عن رسول الله - ﷺ - (^١)، وذكره مالك في \"الموطأ\"، عن نافع، عن ابن عمر من قوله (^٢). قال الأبهري: فكان ذكره الاستثناء إنما هو في اليمين بالله دون غيرها من الأيمان، ولم يجز تعدي ذلك إلى غيرها بغير دليل، وأما من جهة القياس، فلما كان\n_________\n(^١) رواه الترمذي (١٥٣١) عن أيوب، عن نافع، عن ابن عمر مرفوعًا، قال الترمذي: وقد رواه عبيد الله بن عمر وغيره عن نافع، عن ابن عمر موقوفًا، وهكذا رُوي عن سالم عن ابن عمر موقوفًا، ولا نعلم أحدًا رفعه غير أيوب السختياني، وقال إسماعيل بن إبراهيم: كان أيوب أحيانًا يرفعه، وأحيانًا لا يرفعه. اهـ.\n(^٢) \"الموطأ\" ص ٢٩٥.","vol":"30","page":429},{"text":"الطلاق والعتق لا تحله الكفارة التي هي العتق والإطعام والكسوة، وهي أقوى فعلًا وأغلظ على النفوس من الاستثناء الذي هو القول، لم يحله القول؛ فإن ما لا يحله الأوكد لم يحله الأضعف، ولا تعلق لهم بحديث سليمان؛ لأن ظاهر قوله: \"لأطوفن\" لم يكن معه يمين، وإنما كان قولًا جعل فيه المشيئة لنفسه حين لم يقل: إن شاء الله بالحرمان، كما قال تعالى لنبيه محمد - ﷺ - ﴿وَلَا تَقُولَنَّ لِشَيْءٍ﴾ الآية [الكهف: ٢٣].\nوأدَّب عباده بذلك ليتبرءوا إليه تعالى من الحول والقوة، ولم يكن قول سليمان يمينًا بالله يوجب عليه الكفارة فتسقط عنه بالاستثناء، فإن قلت: قوله (\"لو قال: إن شاء الله لم يحنث\") يدل أنه كان يمينًا، قيل: معنى قوله: \"لم يحنث\" لم يأثم على تركه استثناء المشيئة، فلما أعطى لنفسه الحول عاقبه الله بحرمانه وحنثه، فكأنه يحنث بقوله.\nوالحنث في لسان العرب: الإثم، ومن لم يرد المشيئة إلى الله في جميع أموره فقد أثم وحرج، والحنث أيضًا: أن لا يبر ولا يصدق (^١).\nوعبارة أبي عمر بن عبد البر في \"استذكاره\": أجمعوا أن الاستثناء جائز في اليمين بالله تعالى، واختلفوا في غيرها كما أجمعوا على أن اللغو في اليمين بالله.\nوقال الشافعي: له الاستثناء إذا كان موصولًا بكلامه، والوصل أن يكون كلامه نسقًا، وإن كان بينهما سكتة كسكوت الرجل للتذكر أو التنفس أو القيء، أو انقطاع الصوت فهو استثناء، والقطع أن يأخذ في كلام ليس من اليمين، أو سكت السكوت الذي يبين منه أنه قطع كلامه.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٦/ ١٨٠ - ١٨٥.","vol":"30","page":430},{"text":"قال أبو عمر: وعلى نحو هذا مذهب مالك وأصحابه وجمهور الفقهاء، وهو قول النخعي والشعبي وعطاء وأكثر العلماء، وكان قوم من التابعين يرون له الاستثناء مالم يقم من مجلسه منهم طاوس والحسن، وسيأتي بقية ذلك (^١).\nفصل:\nأنبئونا عن أبي العباس الظاهري (^٢)، عن الشيخة أم محمد حبيبة بنت حمد بن نصر الحرانية، عن الحافظ أبي موسى المديني في كتابه \"التبيين لاستثناء اليمين\" قال: لا أعلم حديثًا في الصحاح أكثر اختلافًا في العدد المذكور منه، يعني حديث سليمان هذا، ففي تعليق البخاري: مائة امرأة أو تسعًا وتسعين امرأة، قال أبو عبد الله: وتسعين أصح، وفي رواية عنده: \"سبعين امرأة\"\nولمسلم: \"ستون امر أة\"، وأوله موقوف. قال أبوهريرة: \"كان لسليمان ستون امرأة\". الحديث، وفي آخره: \"أما إنه لو كان استثنى\" (^٣). وفي بعض نسخ مسلم عقب هذِه الاحاديث قال مسلم: هذا الاختلاف ليس من قوله - ﵇ - ولكن من الناقلين على قدر ما كان علمهم يحيط به.\n_________\n(^١) \"الاستذكار\" ١٥/ ٧٠ - ٧١.\n(^٢) ورد بهامش الأصل: هو الحافظ أبو العباس أحمد بن محمد بن عبد الله الظاهري -بالظاء المعجمة- نسبة إلى الملك الظاهر غازي صاحب حلب، الذي مولده في شوال سنة ٦٢٦ سمع بعدة مدن، وشيوخه أزيد من سبعمائة شيخ، وخرج لنفسه أربعين بلدانية والموافقات. توفي في ربيع الأول سنة ست وتسعين وستمائة وله سبعون سنة بالقاهرة، ﵀ حافظ مشهور عني بالرواية أتم عناية.\n(^٣) سيأتي برقم (٧٤٦٩) كتاب التوحيد، باب: في المشيئة والإرادة، ورواه مسلم برقم (١٦٥٤) كتاب الأيمان، باب: الاستثناء.","vol":"30","page":431},{"text":"فصل:\nقال: وإنما أخرجه الشيخان مستنبطين منه أن الاستثناء في اليمين رافع للحنث، لا أن سليمان حنث في يمينه، لكنه يدفع الخلاف كما قال: \"لكان دركًا لحاجته\". قال: ولمسلم عن أبي هريرة رفعه: \"من حلف فقال إن شاء الله لم يحنث\".\nقلت: ليس هذا في مسلم أصلًا، وإنما هو في الترمذي، والنسائي وأبودواد، وقال الترمذي: إنه خطأ، إنما هو حديث الباب \"لأطوفن\" إلى آخره (^١)، ولأبي دواد من حديث سفيان عن أيوب، عن نافع، عن ابن عمر مرفوعًا: \"إذا حلف الرجل فقال إن شاء الله فقد استثنى\" رواه الأربعة، وحسنه الترمذي (^٢)، وقال الحاكم: صحيح الإسناد (^٣).\nقال أبو موسى: وسفيان هذا هو ابن عيينة، وقد كان هذا الحديث أيضًا عند الثوري، وأيوب هذا هو السختياني، وقد كان هذا الحديث أيضًا عند ابن عيينة عن أيوب بن موسى، ورواه الثوري وعمرو بن الحارث، عن أيوب بن موسى أيضًا، ورواه عن السختياني سوى من ذكرناه مالك بن أنس وموسى بن عقبة وابن علية وعبد الرزاق وحماد بن زيد وعبيد الله بن عمر وعباس بن حميد وكثير بن فرقد، غير أن بعضهم وثقه.\nثم ساق عن أبي بكر بن خلاد قال: قال حماد بن زيد: كان أيوب يرفع هذا الحديث ثم تركه، وذكر الترمذي أنه لم يرفعه غير أيوب، قال:\n_________\n(^١) \"سنن الترمذي\" (١٥٣٢).\n(^٢) \"سنن أبي داود\" (٣٢٦١)، \"سنن الترمذي\" (١٥٣٢)، \"سنن النسائي\" ٧/ ٢٥، \"سنن ابن ماجه\" (٢١٠٥)، (٢١٠٦).\n(^٣) \"المستدرك\" ٤/ ٣٠٣.","vol":"30","page":432},{"text":"وكذلك رواه سالم عن ابن عمر موقوفًا (^١). قلت: قد رواه هو من حديث موسى بن عقبة، عن نافع، عنه مرفوعًا: \"من حلف على يمين فاستثنى (على أثره) (^٢) ثم لم يفعل ما قال فلم يحنت\" (^٣) وقال أبو عمر: أوقفه مالك على ابن عمر لم يتجاوزه به، وكذلك رواه عبيد الله بن عمر عن نافع، عن عبد الله (موقوفًا، ورواه أيوب بن موسى، عن نافع، عن ابن عمر مرفوعًا، ورواه السختياني، عن نافع، عن عبد الله موقوفًا) (^٤)، فمرة يرفعه ومرة لا يرفعه، ومرة قال: لا أعلمه إلا عن رسول الله - ﷺ - (^٥)، ورواه ابن أبي عاصم من حديث حماد بن سلمة عن أيوب، عن نافع يرفعه. وفي \"موطأ مالك\"، عن نافع، عن ابن عمر أنه كان يقول: من قال: والله ثم قال: إن شاء الله، ثم لم يفعل الذي حلف لم يحنث.\nفصل:\nقال مالك: أحسن ما سمعت في الثنيا أنها لصاحبه مالم يقطع كلامه، وما كان من ذلك تبعًا يتبع بعضه بعضا، فإذا سكت وقطع كلامه، فلا ثُنْيا له (^٦).\nقال الباجي في \"منتقاه\": قوله: مالم يقطع كلامه: يريد أن الاستثناء لا يجوز إفراده بالنطق؛ لأنه لا يفيد شيئًا فلم يجز أن يتراخى عما يتعلق به\n_________\n(^١) سبق التنبيه عليه.\n(^٢) من (ص ٢).\n(^٣) رواه البيهقي في \"السنن الكبرى\" ١٠/ ٤٧.\n(^٤) من (ص ٢).\n(^٥) \"الاستذكار\" ١٥/ ٧٠.\n(^٦) \"الموطأ\" ص ٢٩٥.","vol":"30","page":433},{"text":"كالشرط، وخبر الابتداء، ولا يكون الاستثناء إلا نطقًا، فإن نواه من غير نطق لم ينعقد، رواه ابن القاسم وأشهب عن مالك (^١).\nوعن مالك أنه كان يقول: من حلف ثم قال: إن شاء الله، ثم أتى الذي حلف عليه أراها له ثنيا، إن كان أراد بها الثنيا، وإن كان إنما قالها لايريد بها الثنيا إلا لقول الله تعالى ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣)\nإِلَّا أَنْ يَشَاءَ اللهُ﴾ [الكهف: ٢٣] ثم حنث، فإني أرى أن يكفر.\nفصل:\nقد أسلفنا حديث ابن عباس - ﵄ -: \"والله لأغزون قريشًا\" بما فيه (^٢).\nوقال ابن عدي: أسنده عبد الواحد بن صفوان، وهو ضعيف عن عكرمة، عن ابن عباس، وفيه: فقال بعد الثالثة: ثم سكت ساعة، ثم قال: \"إن شاء الله\". والصحيح مرسل (^٣).\nوقال أبو موسى: هذا الحديث يروى من غير وجه عن مسعر، عن سِمَاك، وقال ابن وارة: هو مرسل من غير ذكر ابن عباس، وهو الأشبه، ورواه أبو مسعود الرازي عن أبي نعيم، عن مسعر مرسلًا، ولو ثبت لم يكن فيه حجة، إذ ليس فيه أكثر من أنه سكت، ثم قال: \"إن شاء الله\"، فإنه غزاهم ثم غزاهم، قلت: قد سلف عن شريك أنه لم يغزهم، وقد يؤول في ذلك العام أو الوقت المعين، وإلا فقد غزاهم.\n_________\n(^١) \"المنتقى\" للباجي ٣/ ٢٤٧.\n(^٢) رواه أبو داود (٣٢٨٥) عن عكرمة عن النبي - ﷺوقال: وقد أسند هذا الحديث غير واحد عن شريك، عن سماك، عن عكرمة، عن ابن عباس أسنده عن النبي - ﷺ -. ورواه ابن حبان ١٥/ ١٨٥، والطبراني في \"الكبير\" ١١/ ٢٨٢.\n(^٣) \"الكامل في ضعفاء الرجال\" ٦/ ٥٢١.","vol":"30","page":434},{"text":"فصل:\nروى ابن أبي عاصم من حديث ضمرة بن حبيب، عن أبي الدرداء - ﵁ -، عن زيد بن ثابت - ﵁ -: أن رسول الله - ﷺ - علمه دعاء، وأمره أن يتعاهده: \"اللهم ما قلت من قول، أو حلفت من حلف، أو نذرت من نذر فمشيئتك بين يديه، ما شئت كان، ومالم تشأ لم يكن، ولا حول ولا قوة إلا بك، إنك على كل شيء قدير\" (^١).\nقال ابن حزم: وذكره من قول أبي ذر الغفاري - ﵁ - موقوفًا عليه: كان له استثناؤه يمينه بقية يومه ذلك، ومن حلف على شيء ثم قال موصولًا بكلامه: إن شاء الله، أو إلا أن يشاء الله، أو إلا أن لا يشاء، أو إلا أن أشاء، أو إلا إن بدل الله ما في قلبي، أو إلا أن يبدو لي، أو إلا أن يشاء فلان، أو إن شاء فلان، فهو استثناء صحيح، وقد سقطت اليمين عنه بذلك، ولا كفارة عليه إن خالف ما حلف عليه، فإن لم يصل الاستثناء، لكن قُطِعَ قَطْع ترك الكلام، ثم ابتدأ الاستثناء لم ينتفع\nبذلك، وقد لزمته اليمين، فإن حنث بها فعليه الكفارة، ولا يكون الاستثناء إلا باللفظ، وأما نيته دون لفظه فلا؛ لقوله - ﵇ -: \"فقال: إن شاء الله\". والقول لا يكون إلا باللسان.\nقال النخعي: إن استثنى في نفسه فليس بشيء حتى يظهره بلسانه. وقال حماد: وليس بشيء حتى يسمع نفسه. وقال الحسن: إذا حرك لسانه أجزأ عنه في الاستثناء. قال ابن حزم: وبهذا نقول؛ لأنه قول صحيح، يعني: حركة اللسان، وأما وصل الاستثناء باليمين فإن أبا ثور قال: لا يكون مستثنيًا إلا حتى ينوي الاستثناء في حين نطقه باليمين\n_________\n(^١) \"السنة\" لابن أبي عاصم ١/ ١٨١ (٤١٦).\nوقال الألباني -﵀- في \"ظلال الجنة\" (٤١٦): إسناده ضعيف","vol":"30","page":435},{"text":"لا بعد تمامها؛ لأنه إذا أتم اليمين ولم ينو فيها الاستثناء كان قد عقد يمينه فلزمته (^١).\nفصل:\nقال أبو موسى: هذا مع اختلاف ألفاظ حديث أبي هريرة واضطراب إسناد حديث ابن عمر قد أجمع العلماء والفقهاء على القول به، قال: ثم اختلفوا في كيفية الاستثناء ووقته، فأكثرهم على أنه إنما ينفع إذا كان عقب اليمين متصلًا به.\nوقال أبو عبيد لما ذكر حديث ابن عمر: عليه جماعات العلماء، أن قوله: إن شاء الله، استثناء في يمينه، وإنه لا يكون مع اتصالها حنث في شيء بها إذا كان يريد به الثنيا في الرجوع على ما حلف عليه.\nقال أبو موسى: وهذا شرط صحيح؛ لأن الإنسان قد يقول ذلك تأكيدًا لها، وتمامًا لنجاح ما حلف عليه، لما ذكرنا في قصة سليمان، ولما روينا في حديث أبي موسى الأشعري، وأنه - ﵇ - قال: \"إني والله إن شاء الله لا أحلف على يمين\" الحديث (^٢).\nوليس في كل الروايات لفظة: \"إن شاء الله\"؛ لأنه ليس بعقد يمين، وإنما هو إخبار عن فعله - ﵇ -، وإن ذكر المشيئة إنما هو تأكيد للخبر وتمام لينجح فعله.\n_________\n(^١) \"المحلى\" ٨/ ٤٤ - ٤٥.\n(^٢) سلف برقم (٣١٣٣) كتاب: فرض الخمس، باب: ومن الدليل على أن الخمس لنوائب المسلمين، وسيأتي قريبًا برقم (٦٧٢١).\nورواه مسلم برقم (١٦٤٩) كتاب الأيمان، باب: ندب من حلف يمينًا، فرأى غيرها خيرًا منها ..","vol":"30","page":436},{"text":"وقد روينا عن أبي هريرة أنه - ﵇ - قال: \"إن من تمام الإيمان أن يستثني الرجل في كل حديثه\" (^١).\nقال أبو موسى: وهذا الإسناد وإن لم يكن يصلح أن يحتج به، فحديث أبي موسى الذي تقدم يقويه ويبينه.\nفصل:\nأثر ابن عباس - ﵄ - أنه كان يرى الاستثناء، وإن كان بعد سنة، وتأول قوله تعالى ﴿وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ﴾ [الكهف: ٢٤]. هو مروي من حديث الأعمش عن مجاهد عنه، قيل للأعمش: سمعته من مجاهد؟ قال: لا حدثني به ليث عنه (^٢).\nوقال الطبراني: لم يروه عنه عن الأعمش إلا أبو معاوية، تفرد به يحيى بن سليمان الحنفي (^٣).\n_________\n(^١) رواه العقيلي في \"الضعفاء\" ٤/ ٢٥٥، والطبراني في \"الأوسط\" ٧/ ٣٧٠، وابن الجوزي في \"الموضوعات\" ١/ ١٩٨ (٢٨٤) من طريق المعارك، عن ابن سعيد المقبري، عن جده، عن أبي هريرة مرفوعًا.\nقال العقيلي: مُعَارك لا يصح حديثه .. ولا يتابعه إلا من هو في عداده.\nوقال ابن الجوزي: هذا الحديث لا يصح، قال البخاري: معارك منكر الحديث.\nوقال عن المقبري، قال يحيى بن معين: ليس بشيء لا يكتب حديثه، وقال عمرو بن علي: منكر الحديث.\nقال الهندي في \"تذكرة الموضوعات\" ص ١١ معلقًا على كلام ابن الجوزي: في الحكم بوضعه نظر.\nقال الهيثمي في \"المجمع\" ٤/ ١٨٢: فيه عبد الله بن سعيد وهو ضعيف.\nوقال الألباني في \"ضعيف الجامع\" (٢٠٠٤): موضوع.\n(^٢) رواه الطبراني في \"الكبير\" ١١/ ٦٨، و\"الأوسط\" ١/ ٤٤ والحاكم في \"المستدرك\" ٤/ ٣٠٣ وقال: صحيح على شرط الشيخين ولم يخرجاه.\n(^٣) الطبراني في \"الأوسط\" ١/ ٤٤.","vol":"30","page":437},{"text":"وقال أبو موسى: هو حديث غير متصل ولا ثابت، فإن الأعمش قد سمع من مجاهد ولم يسمع هذا منه، ولما رواه عيسى بن يونس عن الأعمش قال: سألته أسمعته من مجاهد؟ قال: لا، وفي هذا رد على قول الطبراني السالف: لم يروه عن الأعمش إلا أبو معاوية، ورواه أيضًا علي بن مسهر عنه، وذكر الخطيب:. أن ابن المديني قال: حديث (^١) الأعمش عن مجاهد عامتها عن حكيم بن جبير وأولئك، يريد الضعفاء، وقال يحيى بن سعيد: (كتبت) (^٢) عن الأعمش، عن مجاهد أحاديث كلها ملزقة لم يسمعها.\nوقال وكيع: كنا نتتبع ما سمع الأعمش من مجاهد، فإذا هي سبعة أو ثمانية ثم حدثناها، وقال أبو معاوية: كنت أحدث الأعمش عن الحسن بن عمارة، عن الحكم، عن مجاهد فيجيئوني بالعشي، فيقولون: ثنا الأعمش عن مجاهد، فأقول: أنا حدثته، وفي لفظ عن ابن عباس: إنما نزلت هذِه الآية في هذا ﴿وَاذْكُرْ رَبَّكَ﴾ الآية [الكهف: ٢٤].\nفصل:\nروى أبو موسى من حديث يحيى بن سعيد قرشي، كان بفارس -عن عمرو بن دينار، عن عطاء، عن ابن عباس - ﵄ - أنه - ﷺ - حلف على يمين فمضي له أربعون ليلة، فأنزل الله تعالى ﴿وَلَا تَقُولَنَّ لِشَيْءٍ﴾ الآية [الكهف: ٢٣]، فاستثنى بعد أربعين ليلة، ثم قال: هذا لا يثبت عن ابن عباس؛ لأن يحيى بن سعيد هذا غير محتج به، وقال فيه الدارقطني: متروك، ولو ثبت هذا عن ابن عباس فيحتمل أن يكون قد رجع عنه،\n_________\n(^١) ورد في هامش الأصل: لعله أحاديث.\n(^٢) من (ص ٢).","vol":"30","page":438},{"text":"أو علم أنه كان خاصًّا بالشارع كما في حديث الوليد بن مسلم، عن عبد العزيز بن الحصين، عن ابن أبي نجيح، عن مجاهد، عن ابن عباس في قوله ﴿وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ﴾ [الكهف: ٢٤] قال: إذا نسيت الاستثناء فاستثن إذا ذكرت، قال: هي لرسول الله خاصة، وليس لأحد منَّا أن يستثني إلا بصلة اليمين (^١).\nوقال ابن جريج في هذِه الآية، أي: استثن إذا ذكرت، قال: هي لرسول الله - ﷺ - دون الناس، ومما يدل على نفي ثبوته عن ابن عباس اختلاف الروايات عنه، ثم اختلاف أصحابه كعطاء ومجاهد وغيرهما، فعطاء روى عنه: أربعين ليلة، وفي رواية: قدر حلب ناقة، وعن طاوس: مادام في مجلسه، وقال عمرو بن دينار: متى ما ذكر، فلو كان عطاء سمع ذلك من ابن عباس لم يكن يخالفه، ولذلك اختلفت الرواية عن مجاهد، فروى سالم الأفطس عنه في الآية، قال: هو الاستثناء بعد شهر، وقد اختلف عن ابن عباس في سبب نزول هذِه الآية، فقال عكرمة: إذا غضب، أو قال: غضبت، وعن الضحاك قال: إذا غضبت. قال أبو مسعود، بعد ذكره الاختلاف عن التابعين وغيرهم فيه: إنما معنى هذِه الأحاديث: إن شاء الله، يقول له: ثنياه (إذا نسي) (^٢) أن يستثني فيقول: إن شاء الله؛ لأن الله تعالى قال: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ﴾ الآية، فيزول عنه المأثم فأما الكفارة فلا تزول، فهذا كما ترى قد اختلفت الروايات عن عبد الله وأصحابه، وبقي أن الاستثناء هو المتصل باليمين دون المنقطع.\n_________\n(^١) رواه الطبراني في \"الكبير\" ١١/ ٩٠، و\"الأوسط\" ٧/ ٦٨.\n(^٢) من (ص ٢).","vol":"30","page":439},{"text":"قال أبو موسى: من قال بجوازه إلى سنة أو سنتين يؤدي إلى إبطال حكم قوله ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ فَكَفَّارَتُهُ﴾ [المائدة: ٨٩] وإبطال حكم ما ورد في الكفارة من الأخبار الصحاح والآثار، وإبطال الكتب المصنفة فيها، لأنه إذا جوز إلى سنة أو سنتين (يؤدي إلى إبطال حكم قوله:) (^١) جوز إلى ثلاث أو أربع، وما فوق ذلك في السنة أو السنتين نص يقتصر عليه، فيؤدي ذلك إلى أنه متى أراد الاستثناء استثنى، ولا يحتاج إلى كفارة أبدًا، وهذا لا يقول به أحد؛ لأن في ذلك إبطال حكم الكتاب والسنة.\nقال ابن عبد البر: كان ابن عباس يرى له الاستثناء أبدًا (مت) (^٢) ذكر، وهو قول ابن جبير ومجاهد (^٣).\nوقال ابن حزم: صح هذا عن ابن جبير، وقال أبو العالية وطائفة في ذلك: بمهلة غير محدودة، وقال ابن مسعود: من حلف ثم قال إن شاء الله فهو بالخيار (^٤).\n(فرع) (^٥):\nيمين الأبكم واستثناؤه لازمان على حسب طاقته بصوت أو إشارة، والرجال والنساء والعبيد والمشركون في ذلك أيضًا سواء؛ لأن الله تعالى قال: ﴿ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ﴾ [المائدة: ٨٩] ولم يأت نص بتخصيص عبد من حر، ولا ذات زوج من أيم، ولا بكر من ثيب ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [مريم: ٦٤].\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: (ما) والمثبت من (ص ٢).\n(^٣) \"الاستذكار\" ١٥/ ٧١.\n(^٤) \"المحلى\" ٨/ ٤٦.\n(^٥) في (ص ٢): فصل.","vol":"30","page":440},{"text":"فرع:\nفي \"الإشراف\" لابن هبيرة: اختلفوا هل يجوز العدول إلى الكفارة مع القدرة على الوفاء، قال أبو حنيفة وأحمد؛ لا يجوز، وقال الشافعي: الأولى أن لا يعدل، فإن عدل جاز ولزمته الكفارة، وعن مالك روايتان كالمذهبين.","vol":"30","page":441},{"text":"<span data-type='title' id=toc-3993>١٠ - باب الكَفَّارَةِ قَبْلَ الحِنْثِ وَبَعْدَهُ</span>\n٦٧٢١ - حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ أَيُّوبَ، عَنِ الْقَاسِمِ التَّمِيمِيِّ، عَنْ زَهْدَمٍ الْجَرْمِيِّ قَالَ: كُنَّا عِنْدَ أَبِي مُوسَى، وَكَانَ بَيْنَنَا وَبَيْنَ هَذَا الْحَيِّ مِنْ جَرْمٍ إِخَاءٌ وَمَعْرُوفٌ. قَالَ: فَقُدِّمَ طَعَامٌ. قَالَ: وَقُدِّمَ فِي طَعَامِهِ لَحْمُ دَجَاجٍ. قَالَ: وَفِي الْقَوْمِ رَجُلٌ مِنْ بَنِي تَيْمِ اللهِ أَحْمَرُ كَأَنَّهُ مَوْلًى. قَالَ: فَلَمْ يَدْنُ، فَقَالَ لَهُ أَبُو مُوسَى: ادْنُ، فَإِنِّي قَدْ رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَأْكُلُ مِنْهُ. قَالَ إِنِّي رَأَيْتُهُ يَأْكُلُ شَيْئًا قَذِرْتُهُ، فَحَلَفْتُ أَنْ لَا أَطْعَمَهُ أَبَدًا. فَقَالَ: ادْنُ أُخْبِرْكَ عَنْ ذَلِكَ: أَتَيْنَا رَسُولَ اللهِ - ﷺ - فِي رَهْطٍ مِنَ الأَشْعَرِيِّينَ أَسْتَحْمِلُهُ، وَهْوَ يُقْسِمُ نَعَمًا مِنْ نَعَمِ الصَّدَقَةِ -قَالَ أَيُّوبُ: أَحْسِبُهُ قَالَ: وَهْوَ غَضْبَانُ- قَالَ: «وَاللهِ لَا أَحْمِلُكُمْ، وَمَا عِنْدِي مَا أَحْمِلُكُمْ».\nقَالَ: فَانْطَلَقْنَا فَأُتِيَ رَسُولُ اللهِ - ﷺ - بِنَهْبِ إِبِلٍ، فَقِيلَ: \"أَيْنَ هَؤُلَاءِ الأَشْعَرِيُّونَ\": فَأَتَيْنَا، فَأَمَرَ لَنَا بِخَمْسِ ذَوْدٍ غُرِّ الذُّرَى. قَالَ: فَانْدَفَعْنَا، فَقُلْتُ لأَصْحَابِي: أَتَيْنَا رَسُولَ اللهِ - ﷺ - نَسْتَحْمِلُهُ، فَحَلَفَ أَنْ لَا يَحْمِلَنَا، ثُمَّ أَرْسَلَ إِلَيْنَا فَحَمَلَنَا، نَسِيَ رَسُولُ اللهِ - ﷺ - يَمِينَهُ، وَاللهِ لَئِنْ تَغَفَّلْنَا رَسُولَ اللهِ - ﷺ - يَمِينَهُ لَا نُفْلِحُ أَبَدًا، ارْجِعُوا بِنَا إِلَى رَسُولِ اللهِ - ﷺ - فَلْنُذَكِّرْهُ يَمِينَهُ. فَرَجَعْنَا فَقُلْنَا يَا رَسُولَ اللهِ أَتَيْنَاكَ نَسْتَحْمِلُكَ، فَحَلَفْتَ أَنْ لَا تَحْمِلَنَا ثُمَّ حَمَلْتَنَا فَظَنَنَّا -أَوْ فَعَرَفْنَا- أَنَّكَ نَسِيتَ يَمِينَكَ. قَالَ: «انْطَلِقُوا، فَإِنَّمَا حَمَلَكُمُ اللهُ، إِنِّي وَاللهِ إِنْ شَاءَ اللهُ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلاَّ أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا». [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ١١/ ٦٠٨] تَابَعَهُ حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ وَالْقَاسِمِ بْنِ عَاصِمٍ الكُلَيْبِيِّ.\nحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ وَالْقَاسِمِ التَّمِيمِيِّ، عَنْ زَهْدَمٍ بهذا.\nحَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيّوبُ، عَنِ القَاسِمِ، عَنْ زَهْدَمٍ بهذا.","vol":"30","page":442},{"text":"٦٧٢٢ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ بْنِ فَارِسٍ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنِ الحَسَنِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَسْأَلِ الإِمَارَةَ، فَإِنَّكَ إِنْ أُعْطِيتَهَا عَنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا، وَإِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا، فَأْتِ الَّذِي هُوَ خَيْرٌ، وَكَفِّرْ عَنْ يَمِينِكَ». [انظر: ٦٦٢٢ - مسلم: ١٦٥٢ - فتح ١١/ ٦٠٨] تَابَعَهُ أَشْهَلُ عَنِ ابْنِ عَوْنٍ. وَتَابَعَهُ يُونُسُ وَسِمَاكُ بْنُ عَطِيَّةَ وَسِمَاكُ بْنُ حَرْبٍ وَحُمَيْدٌ وَقَتَادَةُ وَمَنْصُورٌ وَهِشَامٌ وَالرَّبِيعُ\nذَكر فيه حديث إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ، عَنْ أَيُّوبَ، عَنِ القَاسِمِ التَّمِيمِيِّ، عَنْ زَهْدَم الجَرْمِيِّ عن أَبِي مُوسَى بطوله إلى قوله: \"إِنِّي والله إِنْ شَاءَ اللهُ لَا أً حْلِفُ عَلَى يَمِينٍ فَأَرى غَيْرَهَا خَيْرًا مِنْهَا إِلاَّ أَتَيْتُ الذِي هُوَ خَيْرٌ منها وَتَحَلَّلْتُهَا\".\nتَابَعَهُ حَمَّادُ بْنُ زيدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ وَالْقَاسِمِ بْنِ عَاصِمٍ الكُلَيْبِيِّ.\nحَدَّثَنَا قُتَيْبَةُ، ثَنَا عَبْدُ الوَهَّابِ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ وَالْقَاسِمِ التَّمِيمِيِّ، عَنْ زَهْدَمٍ بهذا.\nحَدَّثَنَا أَبُو مَعْمَرٍ، ثَنَا عَبْدُ الوَارِثِ، ثَنَا أَيُّوبُ، عَنِ القَاسِمِ، عَنْ زَهْدَمٍ بهذا.\nثم ساق حديث عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَسْأَلِ الإِمَارَةَ\" إلى قوله: \"وَإِذَا حَلَفتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنهَا فَأْتِ الذِي هُوَ خَيرٌ وَكَفِّرْ عَن يَمِينِكَ\".\nالشرح:\nقوله: تابعه حماد بن زيد، يعني بالمتابع ابن علية، عن أيوب.","vol":"30","page":443},{"text":"وحديث (أبي أيوب) (^١) أخرجه البخاري أول الكتاب، وقال في موضع: حدثنا عبد الله بن عبد الوهاب، ثنا حماد، عن أيوب، عن أبي قلابة، قال أيوب: وحدثني القاسم وأنا لحديثه أحفظ عن زهدم (^٢).\nفائدة: الإمارة بكسر الهمزة الإمرة، وبفتحها: العلامة.\nفصل:\nاختلف العلماء في جواز الكفارة قبل الحنث، فقال ربيعة ومالك والثوري والليث والأوزاعي: يجزئ قبل الحنث، وبه قال أحمد وإسحاق وأبو ثور، وروي مثله عن ابن عباس وعائشة وابن عمر.\nوقال الشافعي: يجوز تقديم الرقبة والكسوة والطعام قبل الحنث، ولا يجوز تقديم الصوم. وقال أبو حنيفة وأصحابه: لا تجزئ الكفارة قبل الحنث، ولا سلف لأبي حنيفة فيه، واحتج له الطحاوي بقوله تعالى: ﴿ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ﴾ [المائدة: ٨٩] والمراد: إذا حلفتم فحنثتم، ولم يذكر البخاري في حديث أبي موسى ولا في حديث سمرة في هذا الباب تقديم الكفارة على الحنث، وقد ذكر في باب: الاستثناء في الأيمان، في أول كتاب الأيمان، وهو قوله: \"إلا كفرت عن يميني وأتيت الذي هو خير\"، أو \"أتيت الذي هو خير وكفرت عن يميني\" (^٣).\nوقال ابن المنذر: قد قال بعض أصحابنا أنه ليس في اختلاف ألفاظ هذِه الأحاديث إيجاب لتقديم أحدهما على الآخر، إنما هو أمر الحالف\n_________\n(^١) كذا بالأصل، وصوابه: أبي موسى.\n(^٢) سلف برقم (٣١٣٣) كتاب: فرض الخمس، باب: ومن الدليل على أن الخمس لنوائب المسلمين.\n(^٣) سلف قريبًا برقم (٦٧١٨) كتاب: كفارات الأيمان.","vol":"30","page":444},{"text":"بأمرين: أمر بالحنث والكفارة، فإذا أتى بهما جميعًا فقد أطاع، وفعل ما أمر به، كقوله تعالى: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] فأيهما قدم على الآخر فقد أتى بما عليه، وكذلك إذا أتى بالذي هو خير وكفر، فقد أتى بما عليه.\nقال ابن القصار: وقد رأى جواز تقديمها على الحنث أربعة عشر صحابيًّا وهم: ابن مسعود، وعائشة، وابن عباس، وابن عمر، وأبو الدرداء، وأبو أيوب، وأبو موسى، وأبو مسعود، وحذيفة، وسلمان، ومسلمة بن مخلد، والزبير، ومعقل، ورجل لم يذكره، وبعدهم من التابعين: سعيد بن المسيب، وعطاء، وطاوس، وسعيد بن جبير، والحسن، وابن سيرين، وعلقمة، والنخعي، والحكم بن عتيبة، ومكحول، فهؤلاء الأعلام أئمة الأمصار، ولا نعلم لهم مخالفًا إلا أبا حنيفة على أنه يقول ما هو أعظم من تقديمها، وذلك لو أن رجلًا أخرج عشرًا من الظباء من الحرم، فولدت له أولادًا ثم ماتت في يده هي وأولاها أن عليه الجزاء عنها وعن أولادها، وإن كان حين أخرجها أدى جزاءها ثم ولدت أولادًا ثم ماتت لم يكن عليه فيها ولا في أولادها شيء، ولا شك أن الجزاء الذي أخرجه عنها وعن أولادها كان قبل أن تموت هي وأولادها، ومن قال هذا لم ينبغِ له أن ينكر تقديمها قبل الحنث.\nوأما تقدير الآية: فحنثتم، فتقديرها عندنا: ذلك كفارة أيمانكم إذا حلفتم وأردتم الحنث.\nوأما قول الشافعي: لا يجوز تقديم الصيام على الحنث. فيرد عليه قوله - ﷺ - \"فليكفر عن يمينه وليأت الذي هو خير\" ولم يخص شيئًا من","vol":"30","page":445},{"text":"جنس الكفارة في جواز التقديم. فإن قال: إن الصوم من حقوق الأبدان ولا يجوز تقديمها (على) (^١) وقتها كالصلاة والعتق والكسوة والإطعام من حقوق الأموال، فهي كالزكاة يجوز تقديمها، قيل له: ليس كل حق يتعلق بالمال يجوز تقديمه قبل وقته؛ ألا ترى كفارة القتل وجزاء الصيد لا يجوز تقديمه قبل وجوبه؛ فلذلك يجوز تقديم صيامها.\nقال الأبهري: وأما جواز تقديم ذلك من طريق النظر؛ فلأن عقد اليمين لما كان يحله الاستثناء إذا اتصل باليمين -وإنما هو قول- كانت الكفارة بأن تحل (عقدة) (^٢) اليمين أولى؛ لأنها أقوى؛ لأنها ترفع حكم الحنث حتى كأنه لم يكن، فكذلك يرفع حكم العقد حتى كأنه لم يكن، ويشبهه الإطعام وما بعده، فالزكاة يجوز تقديمها فلا نسلم له؛ لأنها لما كان وجوبها (متعلقًا) (^٣) بوقت لم يجز تقديمها، كما لا يجوز في الصلاة والصيام، ووقت الكفارة غير متعلق بوقت، وإنما هو على حسب ما يريده المكفر من الحنث، فكان فعلها جائزًا قبل الحنث وبعده (^٤).\nآخر الكفارات بحمد الله تعالى ومنِّه.\n_________\n(^١) في (ص ٢): قبل.\n(^٢) في (ص ٢): عقد.\n(^٣) في (ص ٢): معلقًا.\n(^٤) انظر: \"شرح ابن بطال\" ٦/ ١٨٥ - ١٨٨.","vol":"30","page":446},{"text":"٨٥\nكتاب الفرائض","vol":"30","page":447},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-3994>٨٥ - كِتَابُ الفَرَائِضِ</span>\n<span data-type='title' id=toc-3995>١ - [باب] وقَوْلِ اللهِ -﷿-: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ﴾ إلى قوله: ﴿وَاللهُ عَلِيمٌ حَلِيمٌ﴾ [النساء: ١١ - ١٢]\n٦٧٢٣ </span>- حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: مَرِضْتُ فَعَادَنِي رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ وَهُمَا مَاشِيَانِ، فَأَتَانِي وَقَدْ أُغْمِيَ عَلَيَّ، فَتَوَضَّأَ رَسُولُ اللهِ - ﷺ - فَصَبَّ عَلَيَّ وَضُوءَهُ فَأَفَقْتُ، فَقُلْتُ: يَا رَسُولَ اللهِ، كَيْفَ أَصْنَعُ فِي مَالِي؟ كَيْفَ أَقْضِي فِي مَالِي؟ فَلَمْ يُجِبْنِي بِشَيْءٍ حَتَّى نَزَلَتْ آيَةُ المَوَارِيثِ. [انظر: ١٩٤ - مسلم: ١٦١٦ - فتح ١٢/ ٣]\nثم ساق حديث جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ -: مَرِضْتُ فَعَادَنِي رَسُولُ الله - ﷺ - وَأَبُو بَكْرٍ - ﵁ - وَهُمَا مَاشِيَانِ، فَأَتَانِي وَقَدْ أُغْمِيَ عَلَيَّ، فَتَوَضَّأَ رَسُولُ اللهِ - ﷺ - فَصَبَّ عَلَيَّ من وَضُوئه فَقُلْتُ: يَا رَسُولَ اللهِ، كَيْفَ","vol":"30","page":449},{"text":"أَصْنَعُ في مَالِي؟ (كَيْفَ أَقْضِي فِي مَالِي؟) (^١) فَلَمْ يُجِبْنِي بِشَيْءٍ حَتَّى نَزَلَتْ آيَةُ الميراثِ.\nالشرح:\nالفرائض: جمع فريضة؛ فعيلة من الفرض وهو التقدير؛ لأن سُهمان الورثة مقدرة، ومنه قوله تعالى ﴿فَنِصْفُ مَا فَرَضْتُمْ﴾ [البقرة: ٢٣٧] أو الجزء، ومنه قوله تعالى ﴿نَصِيبًا مَفْرُوضًا﴾ [النساء: ٧] أي: منقطعا محدودًا، أو الوجوب والإلزام، أقوال، ويقال للعالم بها: فرضي، وفارض، وفريض، كعالم وعليم، حكاه صاحب \"المحكم\" عن ابن الأعرابي (^٢).\nفصل:\nفأما الآية فمعنى ﴿يُوصِيكُمُ﴾ يفرض عليكم، كقوله ﴿ذَلِكُمْ وَصَّاكُمْ بِهِ﴾ [الأنعام: ١٥١] ومن له فرض بُدِئ به، فإن فضل للعاصب على حسبه، والولد يشمل ولد الصلب ذكرًا كان أو أنثى: ولد الابن وبني الابن، وكذلك الذين ينسبون بآبائهم إليه من الذكور والإناث بحسب القرب، فإن كان في ولد الصلب ذكرٌ حجب ولد الولد، وإلا بدئ ببنت الصلب، فأعطيت النصف، (والبنتين فصاعدًا لثلثان) (^٣)، ثم ما بقي فلولد الابن عند الاستواء، أو كان الذكر فيمن أسفل من بنات البنين فللذكر\nمثل حظ الأنثيين.\nقال إسماعيل بن إسحاق: لمِ يذكر الله الاثنتين في كتابه، فكان في قوله تعالى ﴿لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ [النساء: ١١] دليل أنه إذا كان ذكرًا\n_________\n(^١) من (ص ٢).\n(^٢) \"المحكم\" ٨/ ١٢٥.\n(^٣) كذا بالأصل؛ ولعله: (وللبنتين فصاعدًا الثلثان). أو (والبنتين فصاعدًا الثلثين).","vol":"30","page":450},{"text":"أو أنثى، للذكر (الثلث) (^١) وللأنثى الثلث، فإذا وجب لها مع الذكر الثلث كان الثلث لها مع الأنثى أوكد، فاحتيج إلى ذكر ما فوق الاثنين، ولم يحتج إلى ذكر الأنثيين، وقيل: ﴿فَوْقَ﴾ في قوله ﴿فَوْقَ اثْنَتَيْنِ﴾: زائدة، كقوله ﴿فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ﴾ [الأنفال: ١٢].\nوقال المبرد: في الآية نفسها دليل أن للأنثيين الثلثين، فإنه قال ﴿لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ [النساء: ١١] وأقل العدد ذكر وأنثى، فإذا كان للواحدة الثلث دل على أن (للابن) (^٢) الثلثين؛ ولأن لبنت الابن مع بنت الصلب السدس تكملة الثلثين؛ لأنها تقوم مقام البنت الباقية في استغراق (الثلثين) (^٣).\nومع هذا كله فقد صح من حديث جابر - ﵁ - أنه - ﵇ - أعطى البنتين الثلثين، أخرجه أبو دواد والترمذي (^٤)، وخالف ابن عباس، فقال: للبنتين النصف.\nفصل:\nوقوله تعالى: ﴿وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ وَلَدٌ﴾ [النساء: ١١] يعني بـ (أبويه): أبوي الميت، وسواء فيه الوالد والوالدة لا يزاد واحد منهما على السدس، ويشمل (الولد) الذكر والأنثى الواحد والجماعة. وأما زيادته على ذلك مع البنت وبنت الابن فمن باب الجمع بين الفرض والتعصيب لقربه.\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ٨/ ٣٣٦: (الثلثين) وهو الصواب.\n(^٢) في الأصل: (للأنثيين)، والمثبت من (ص ٢).\n(^٣) ساقطة من الأصل.\n(^٤) أبو داود (٢٨٩١)، الترمذي (٢٠٩٢).\nوحسنه الألباني في \"صحيح أبي داود\" (٢٥٧٣)، وفي \"الإرواء\" (١٦٧٧).","vol":"30","page":451},{"text":"قال إسماعيل بن إسحاق: ولم يذكر فرضهما إذا كان للميت زوج أو زوجة، وحكمه أن يُعطى الزوج إما النصف وإما الربع، والزوجة إما الربع وإما الثمن، ثم ينظر إلى ما بقي؛ لأن النقيصة لما دخلت عليها من قبل الزوج أو الزوجة وجب أن تكون داخلة عليها على قدر حصتهما.\nفصل:\nوقوله تعالى: ﴿فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ﴾ [النساء: ١١] قال مالك: مضت السنة أن الإخوة اثنان فصاعدًا، وعلى هذا جملة أهل العلم (^١). وقد روي في الحديث \"الاثنان فما فوقهما جماعة\" (^٢) وقد جاء في القرآن لفظ الجمع للاثنين، قال تعالى ﴿إِنْ تَتُوبَا إِلَى اللهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ [التحريم: ٤].\nوقام الإجماع على أن الرجل إذا توفي وترك ابنتيه (و) (^٣) أختيه لهما الثلثان (^٤)، فإن ترك منهما أكثر من اثنتين لم يزدن على الثلثين (^٥)، فاستوى في ذلك حال الاثنين وأكثر منهما، فدل أن الاثنين في معنى الجماعة؛ لأن الجمع إنما سمي؛ لأنه جمع شيء إلى شيء، فإذا جمع إنسان إلى إنسان فقد جمع؛ ودليل آخر وهو قوله تعالى: ﴿وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ [النساء: ١٧٦].\nوقد أجمعت الأمة أن للأخ الواحد مع الأخت الواحدة ﴿لِلذَّكَرِ مِثْلُ\n_________\n(^١) انظر: \"بداية المجتهد\" ٤/ ١٥٦١.\n(^٢) تقدم تخريجه في شرح حديث (٦٥٨) فليراجع.\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\" ٨/ ٣٣٧: (أو).\n(^٤) انظر \"الإجماع\" لابن المنذر ص ٩٠ (٣١١).\n(^٥) انظر \"الإجماع\" لابن المنذر ص ٩٤ (٣٣٤).","vol":"30","page":452},{"text":"حَظِّ الْأُنْثَيَيْنِ﴾ (^١) [النساء:١١] فقد دخلا في لفظ الجماعة بنص القرآن، وشذ ابن عباس فقال: الإخوة الذين عني الله بقوله: ﴿وَإِنْ كَانُوا إِخْوَةً﴾ [النساء: ١٧٦] ثلاثة فصاعدًا، وكان ينكر أن (تُحجب) (^٢) الأم عن الثلث مع الأب بأقل من ثلاثة إخوة، وكان يقول في أبوين وأخوين: للأم الثلث وللأب ما بقي كما قال أهل العلم في أبوين وأخ واحد، وقول جماعة أهل العلم في أبوين وأخوين: للأم السدس وباقي المال للأب، ولا: يوجد في جميع القرآن على مذهب زيد بن ثابت مسألة يحجب فيها من لا يرث غير هذِه.\nواختلف العلماء (لما نقصت) (^٣) الأم عن الثلث بمصير إخوة الميت معها اثنين فصاعدًا، فقالت طائفة: نقصت الأم وزيد الأب؛ لأن على الأب مؤنتهم وإنكاحهم دون أمهم، روي ذلك عن قتادة، وقالت طائفة: إنما يحجب الإخوة الأم عن الثلث إلى السدس ليكون لهم دون أمهم. رواه طاوس عن ابن عباس.\nقال الطبري: وأولى الأقوال بالصواب أن يقال: إن الله تعالى إنما فرض للأم مع الإخوة السدس لما هو أعلم به من مصلحة خلقه، وقد يجوز أن يكون لما ألزم الآباء لأولادهم، وقد يجوز أن يكون لغير ذلك، وليس ذلك بما كلفنا علمه، وإنما أمرنا بالعمل لما علمنا، وما (رواه) (^٤) طاوس عن ابن عباس مخالف للآية؛ لأنه لا خلاف بين الجميع أنه لا ميراث لأخي الميت مع والده، فبان فساده (^٥).\n_________\n(^١) انظر: \"الإجماع\" لابن المنذر ص ٩٢ (٣٢٢).\n(^٢) في (ص ٢): يحجب الله.\n(^٣) في الأصل: أتحجب.\n(^٤) في (ص ٢): نقله.\n(^٥) \"تفسير الطبري\" ٣/ ٦٢١ - ٦٢٢.","vol":"30","page":453},{"text":"وكذا قال ابن التين: أجمعت الفقهاء على أن الإخوة اثنان فصاعدًا، إلا ابن عباس فإنه قال: ثلاثة فصاعدًا، وروي نحوه عن معاذ، قال: وروي عن مالك في زوج وأم وجد وأخوين لأم وأخوين لأب؛ أنه جعل للجد الثلث وقال: هو حجب الأخوين للأم عنه، ولولا هو لكان لهما دون الأخوين للأب، قال: وقد روي عن ابن عباس أنه كان يجعل للإخوة من الأب السدس الذين حجبوا الأم عنه.\nواختلف على قوله: هل يكون للإخوة من الأم خاصة أو لجميع الإخوة؟ فإذا قلنا لجميعهم: هل تقسم على عدد الرءوس أو للذكر مثل حظ الأنثيين؟\nفصل:\nوقوله ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾ [النساء: ١١]. روى الترمذي والحاكم من حديث علي - ﵁ - قال: إنكم تقرءون هذِه الآية ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾، وإن رسول الله - ﷺ - قضى بالدين قبل الوصية.\nوفيه الحارث الأعور (^١)، ويعضده الإجماع على مقتضاه (ولا عبرة بمن شذ) (^٢) و﴿أَوْ﴾ هنا للإباحة.\nفصل:\nوقوله: ﴿لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا﴾، قال ابن عباس: في الدنيا، وقال غيره: إذا كان الابن أرفع درجة من الأب سأل الله أن يلحقه، وكذلك الأب إذا كان الابن أرفع درجة منه، وقيل: آباؤكم\n_________\n(^١) \"سنن الترمذي\" (٢٠٩٤)، و\"المستدرك\" ٤/ ٣٣٦.\nحسنه الألباني في \"الإرواء\" (١٦٦٧).\n(^٢) من (ص ٢).","vol":"30","page":454},{"text":"وأبناؤكم الذين أوصاكم الله بقسمة الميراث بينهم أعطوهم حقوقهم؛ فإنكم لا تدرون أيهم أقرب لكم نفعًا في الدين والدنيا، الولد أو الوالد.\nفصل:\nوالكلالة تقدم الكلام عليها في التفسير في تفسير سورة النساء، ونقل الإجماع على أن المراد بهذِه الآية الإخوة للأم، وأكثرهم على أنه: من لا ولد له ولا والد، وهو قول أبي بكر وعمر وعلي وزيد وابن مسعود والمدنيين والبصريين والكوفيين وابن عباس، وروي عنه وعن ابن عمر: من لا ولد له. واختلف الناس بعدهم في اسمها، فقال البصريون: روي عن ابن عباس: أنه اسم للميت إذا لم يخلف ولدًا.\nوقال المدنيون (والكوفيون) (^١): هو اسم للورثة الذين لا ولد فيهم ولا والد، واختاره الطبري (^٢) لحديث جابر في الباب، وحديث سعد: ليس يرثني إلا كلالة.\nقال إسماعيل: ولم يختلف العلماء أن قوله تعالى: ﴿وَلَهُ أَخٌ أَوْ أُخْتٌ﴾ [النساء: ١٢] أنهم الإخوة للأم، وقال تعالى ﴿يَسْتَفْتُونَكَ﴾ الآية [النساء: ١٧٦]، فلم يختلفوا في أن هؤلاء الإخوة لأب -كانت أمهم واحدة أو كانت الأمهات شتى- والدليل على إبانة هؤلاء من أولئك قوله تعالى في هؤلاء ﴿لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ إذ كانوا يأخذون بالأب، وجعل لهم المال كله في بعض الحالات، وقال في الأخرى ﴿فَهُمْ شُرَكَاءُ فِي الثُّلُثِ﴾ [النساء: ١١]. فجعل الذكر والأنثى سواءً؛ إذ كانوا يأخذون بالأم خاصة فقصرهم على الثلث.\n_________\n(^١) من (ص ٢).\n(^٢) \"تفسير الطبري\" ٤/ ٣٧٨، وانظر \"التمهيد\" ٥/ ١٩٩ - ٢٠٠.","vol":"30","page":455},{"text":"قال مالك: والأمر المجمع عليه عندنا أن الإخوة للأم لا يرثون مع الولد ولا مع ولد الابن ذكرًا كان أو أنثى- شيئًا، ولا مع الأب ولا مع (الجد أبي الأب) (^١) شيئًا ويرثون فيما سوى ذلك للواحد منهم السدس على ما سلف (^٢).\nفصل:\nروي عن ابن عباس - ﵄ - في عول الفرائض أنه كان لا يعيل فريضة (^٣)، ولا نعلم أحدًا من الصحابة وافقه عليه، وكان ينكر أن يكون جعل في مال نصف ونصف وثلث، وكان يرى في مثل هذا إذا وقع أن يعطي أولًا أصحاب الفرائض ومن لا يزول في حال ويعطي الآخر ما بقي، مثاله: زوج وأم وأخت لأبيها؛ بدئ بالأولين كاملًا؛ لأن كلاًّ منهما لا يزالان عن فرض إلى فرض بخلاف الأخت؛ فإنها تزول من فرض إلى غيره، فلا تعطى في بعض الأحوال شيئًا، فكان هذا كما وصفنا.\nوأما الآخرون فأشركوا بين أصحاب الفرائض كلهم وحاصوا بينهم، وهو الذي أجمع عليه أهل العلم (^٤)؛ لأن كل واحد قد فرض له فريضة؛ فليس يجب أن يزيله عنها إلا من يحجب عنها فالتحاص متعين، ولو أن رجلًا أوصى بنصف ماله لرجل وبنصف ماله لآخر وبثلث ماله لآخر، فأجاز الورثة ذلك وجب التحاص، فيضرب صاحب النصف بثلاثة\n_________\n(^١) في الأصل: \"الجدات\" والمثبت من \"الموطأ\" ص ٣١٤ ولعله الصواب.\n(^٢) \"الموطأ\" ص ٣١٤.\n(^٣) رواه عبد الرزاق في \"المصنف\" ١٠/ ٢٥٩ (١٩٠٣٥)، وابن أبي شيبة ٦/ ٢٥٨ (٣١١٨٠).\n(^٤) انظر \"الإقناع في مسائل الإجماع\" لابن القطان الفاسي ٣/ ١٤٤٦ (٢٧١٦).","vol":"30","page":456},{"text":"أسهم وصاحب النصف الآخر بثلاثة وصاحب الثلث سهميه، فإن لم يجز الورثة ذلك تحاصوا في الثلث على هذِه السهام.\nفصل:\nحديث جابر - ﵁ - سلف، قال المهلب: وفيه دليل أنه لا يجوز لأحد أن يقضي بالاجتهاد في مسألة ما دام يجد سبيلًا إلى النصوص وكيف وجه استعمالها، ولو جاز أن يجتهد في محضر الشارع دون أن يشاوره لما قال له: كيف أصنع في مالي، وكذلك لو جاز للشارع أن يجتهد رأيه فيما لم ينزل فيه قرآن؛ لأمره بما ظهر له ولكن سكت عنه حتى يأتي الأمر من شارعه تعالى، فهذا من أقوى شيء في سؤال العلماء، وترك الاجتهاد في موضع يجب فيه الاقتداء بمن تقدم وبالأعلم فالأعلم.\nفصل ذكره ابن هبيرة في \"إشرافه\" (^١): إجماع الأربعة عليه كله؛ الأنبياء لا يورثون وما خلفوه صدقة تصرف إلى المصالح.\nوأسباب الإرث في غيرهم ثلاثة: قرابة -وهي: الرحم- ونكاح، وولاء عام وهو الإسلام.\nوموانعه ثلاثة: رق، وقتل العمد بغير حق، واختلاف دين.\nوالوارثون من الرجال عشرة، ومن النساء سبعة، وهم مقدمون على ذوي الأرحام، ثم منهم عصبة وذو فرض، فالذكور كلهم عصبة إلا الزوج، والأخ من الأم، (والأب) (^٢) والجد مع الابن وابنه، والإناث كلهن ذوات فروض إلا المولاة المعتقة، والأخوات مع\n_________\n(^١) هو كتاب \"الإفصاح\"، انظر: ٧/ ٢٠٦ - ٢١٦.\n(^٢) من (ص ٢).","vol":"30","page":457},{"text":"البنات عصبة لهن ما فضل، وليست لهن فريضة معهن، ومن يعصبها أخوها أو ابن عمها.\nوأن هؤلاء يرثون في حال ويحجبون حجب إسقاط في حال سوى خمسة: الزوجان والأبوان وولد الصلب.\nوأربعة من الذكور يرثون أربعًا من النساء، ولا ترثهم النساء مطلقًا: ابن الأخ يرث عمته ولا ترثه، والعم يرث بنت أخيه ولا ترثه، وابن العم يرث ابنة عمه ولا ترثه، والمولى المعتق يرث عتيقته ولا ترثه.\nامرأتان ترثان رجلين دونهما: أم الأب ترت ابن بنتها ولا يرثها، والمولاة المعتقة ترث عتيقها ولا يرثها.\nأربعة ذكور يعصبون أخواتهم ويمنعونهن الفرض، ويقتسمون ما بقي للذكر مثل حظ الأنثيين: البنون وبنوهم وإن سفلوا، والإخوة الأشقاء ومن الأب، ولا يراعى في تعصيب الذكور والإناث الإضرار بهن ولا التوفير عليهن، ومن عدا هؤلاء من العصبات ينفرد ذكورهم بالميراث دون الإناث كبني الإخوة والأعمام وبنيهم، وهذا العلم له كتب مؤلفة فلا نطول به، (وقد ذكرت مُهِمَّها في \"شرح فرائض الوسيط\" في مجلد فسارع إليه) (^١).\n_________\n(^١) من (ص ٢).","vol":"30","page":458},{"text":"<span data-type='title' id=toc-3996>٢ - باب تَعْلِيمِ الفَرَائِضِ</span>\nوَقَالَ عُقْبَةُ بْنُ عَامِرٍ: تَعَلَّمُوا قَبْلَ الظَّانِّينَ، يَعْنِي الَّذِينَ يَتَكَلَّمُونَ بِالظَّنِّ.\n\n٦٧٢٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَحَسَّسُوا، وَلَا تَجَسَّسُوا، وَلَا تَبَاغَضُوا، وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا» [انظر: ٥١٤٣ - مسلم: ٢٥٦٣ - فتح ١٢/ ٤].\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الحَدِيثِ، وَلَا تَحَسَّسُوا، وَلَا تَجَسَّسُوا، وَلَا تَبَاغَضُوا، وَلَا تَدَابَرُوا، وَكونُوا عِبَادَ اللهِ إِخْوَانًا\".\nالشرح:\nوجه مناسبة هذا الحديث في الباب ذكره الظن في قوله: \"إياكم والظن\".\nقال المهلب: وهذا الظن ليس هو الاجتهاد على الأصول، وإنما هو الظن المنهي عنه في الكتاب والسنة، مثل ما سبق إلى المسئول من غير أن يعلم أصل ما يسأل في كتاب أو سنة أو أقوال الأئمة، وأما إذا قال وهو قد علم الأصل من هذِه الثلاثة فليس بظان، وإنما هو مجتهد والاجتهاد سائغ (على أصوله) (^١).\nفائدة: التجسس بالجيم: البحث عن بواطن الأمور، وأكثر ما يقال ذلك في السر، والجاسوس بالجيم: صاحب [سر] (^٢) الشر، والناموس:\n_________\n(^١) في (ص ٢): في الأصول.\n(^٢) ساقطة من الأصل والسياق يقتضيها، وانظر: \"مسلم بشرح النووي\" ٢/ ٢٠٣، و\"فتح الباري\" ١/ ٢٦.","vol":"30","page":459},{"text":"صاحب سر الخير، وعن ثعلب: التحسس بالحاء: أن يطلبه لنفسه، وبالجيم: أن يطلبه لغيره، وقال بعضهم: التجسس: البحث عن العورات، والتحسس: الاستماع، وقال بعضهم: الأول في الخير، والثاني في الشر.\nوقال الحربي: معناهما واحد وهما التطلب بمعرفة الأخبار، وقال ابن الأنباري: إنما نسق أحدهما على الآخر؛ لاختلاف اللفظين، كقولهم: (بعدًا وسحقًا ذكره) (^١) كذا أجمع الهروي، وقال أبو عبد الملك: هو بالجيم: من بعيد، وبالحاء: من قريب ويجوز أن يكونا واحدًا.\nفصل:\nجاء في تعليم الفرائض والحث عليها مما ليس على شرط الصحيح ما أخرجه ابن ماجه من حديث إبراهيم بن المنذر والحاكم في شواهده، عن حفص بن عمر بن أبي العطاف، عن أبي الزناد، عن الأعرج، عن أبي هريرة رفعه \"تعلموا الفرائض وعلموها الناس فإنها نصف العلم وهو أول شيء ينسى من أمتي\" (^٢) وما أخرجه أبو داود من حديث عبد الرحمن ابن زياد بن أنعم، عن عبد الرحمن بن رافع التنوخي، عن عبد الله بن عمرو - ﵄ - أن رسول الله - ﷺ - قال: \"العلم ثلاثة وما سوى ذلك فضل: آية محكمة أو سنة قائمة أو فريضة عادلة\" (^٣) وابن أبي العطاف واهٍ، قال العقيلي: لا يتابع عليه ولا يعرف إلا به (^٤)، وقال ابن عدي- وقد ذكر هذا الحديث: ورواه حفص مرة أخرى عن\n_________\n(^١) من (ص ٢).\n(^٢) ابن ماجه (٢٧١٩)، والحاكم ٤/ ٣٣٢.\n(^٣) أبو داود (٢٨٨٥).\n(^٤) \"ضعفاء العقيلي\" ١/ ٢٧١.","vol":"30","page":460},{"text":"أبي الزناد، عن المقبري، عن أبي هريرة، قال البخاري: لا يصح أيضا (^١).\nوابن أنعم تُكلم فيه (^٢)، وروى ابن أبي حاتم، عن ابن مسعود - ﵁ - أنه قال: من قرأ القرآن فليتعلم الفرائض (^٣). ورواه الدارقطني مرفوعًا، ثم قال: تابعه جماعة عن عوف، ورواه من طريق أبي هريرة أيضًا (^٤)، ورواه سُليم الرازي في \"ترغيبه\" من حديث عوف: بلغني أن سليمان بن جابر الهجري، قال عبد الله بن مسعود .. فذكره، ورواه الدارقطني أيضًا من رواية زكريا عن عطية، عن أبي سعيد مرفوعًا \"تعلموا الفرائض وعلموها الناس\" (^٥)، وروى ابن أبي شيبة عن أبي موسى قال: مثل الذي يقرأ القرآن ولا يحسن الفرائض كالبرنس بلا رأس (^٦).\nوحديثُ إبراهيم عن عمر - ﵁ -: تعلموا الفرائض فإنها من دينكم (^٧). منقطعٌ فيما بين إبراهيم وعمر، وكذا حديث القاسم بن عبد الرحمن، عن ابن مسعود - ﵁ -: تعلموا (القرآن) (^٨) والفرائض (^٩).\n_________\n(^١) \"الكامل\" ٣/ ٢٧٦.\nوالحديث ضعفه الألباني في \"ضعيف أبي داود\" (٤٩٦).\n(^٢) انظر: \"الضعفاء الكبير\" للعقيلي ٢/ ٣٣٢ (٩٢٧)، والكامل\" لابن عدي ٥/ ٤٧٥.\n(^٣) \"علل الحديث\" ٢/ ٥٠.\n(^٤) \"سنن الدارقطني\" ٤/ ٨١ - ٨٢.\n(^٥) \"سنن الدارقطني\" ٤/ ٨٢.\n(^٦) \"المصنف\" ٦/ ٢٤١ (٣١٠٢٦).\n(^٧) رواه الدارمي في \"السنن\" ٤/ ١٨٨٥ (٢٨٩٣).\n(^٨) من (ص ٢).\n(^٩) رواه الدارمي في \"السنن\" ٤/ ١٨٨٦ (٢٨٩٥)، الطبراني ٩/ ١٨٨ (٨٩٢٦).","vol":"30","page":461},{"text":"<span data-type='title' id=toc-3997>٣ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ»</span>\n٦٧٢٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ، أَنَّ فَاطِمَةَ وَالْعَبَّاسَ - ﵉ - أَتَيَا أَبَا بَكْرٍ يَلْتَمِسَانِ مِيرَاثَهُمَا مِنْ رَسُولِ اللهِ - ﷺ - وَهُمَا حِينَئِذٍ يَطْلُبَانِ أَرْضَيْهِمَا مِنْ فَدَكَ وَسَهْمَهُمَا مِنْ خَيْبَرَ. [انظر: ٣٠٩٢ - مسلم: ١٧٥٩ - فتح ١٢/ ٥]\n\n٦٧٢٦ - فَقَالَ لَهُمَا أَبُو بَكْرٍ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَا نُورَثُ، مَا تَرَكْنَا صَدَقَةٌ، إِنَّمَا يَأْكُلُ آلُ مُحَمَّدٍ مِنْ هَذَا الْمَالِ». قَالَ أَبُو بَكْرٍ: وَاللهِ لَا أَدَعُ أَمْرًا رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَصْنَعُهُ فِيهِ إِلاَّ صَنَعْتُهُ. قَالَ: فَهَجَرَتْهُ فَاطِمَةُ، فَلَمْ تُكَلِّمْهُ حَتَّى مَاتَتْ. [انظر: ٣٠٩٣ - مسلم: ١٧٥٩ - فتح ١٢/ ٥]\n\n٦٧٢٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبَانَ، أَخْبَرَنَا ابْنُ الْمُبَارَكِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ» [انظر: ٤٠٣٤ - مسلم: ١٧٥٨ - فتح ١٢/ ٦]\n\n٦٧٢٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي مَالِكُ بْنُ أَوْسِ بْنِ الْحَدَثَانِ -وَكَانَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ ذَكَرَ لِي مِنْ حَدِيثِهِ ذَلِكَ، فَانْطَلَقْتُ حَتَّى دَخَلْتُ عَلَيْهِ فَسَأَلْتُهُ- فَقَالَ: انْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى عُمَرَ، فَأَتَاهُ حَاجِبُهُ يَرْفَأُ فَقَالَ: هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ؟ قَالَ: نَعَمْ. فَأَذِنَ لَهُمْ، ثُمَّ قَالَ: هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ؟ قَالَ: نَعَمْ. قَالَ عَبَّاسٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ بَيْنِي وَبَيْنَ هَذَا. قَالَ: أَنْشُدُكُمْ بِاللهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ». يُرِيدُ رَسُولُ اللهِ - ﷺ - نَفْسَهُ. فَقَالَ الرَّهْطُ: قَدْ قَالَ ذَلِكَ. فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ: هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ ذَلِكَ؟ قَالَا: قَدْ قَالَ ذَلِكَ. قَالَ عُمَرُ: فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ: إِنَّ اللهَ قَدْ كَانَ خَصَّ رَسُولَهُ - ﷺ - فِي هَذَا الْفَيْءِ بِشَيْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ، فَقَالَ -﷿-:","vol":"30","page":462},{"text":"﴿مَا أَفَاءَ اللهُ عَلَى رَسُولِهِ﴾ إِلَى قَوْلِهِ: ﴿قَدِيرٌ﴾ [الحشر: ٦] فَكَانَتْ خَالِصَةً لِرَسُولِ اللهِ - ﷺ -، وَاللهِ مَا احْتَازَهَا دُونَكُمْ، وَلَا اسْتَأْثَرَ بِهَا عَلَيْكُمْ، لَقَدْ أَعْطَاكُمُوهُ وَبَثَّهَا فِيكُمْ، حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ، فَكَانَ النَّبِيُّ - ﷺ - يُنْفِقُ عَلَى أَهْلِهِ مِنْ هَذَا الْمَالِ نَفَقَةَ سَنَتِهِ، ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللهِ، فَعَمِلَ بِذَلِكَ رَسُولُ اللهِ - ﷺ - حَيَاتَهُ، أَنْشُدُكُمْ بِاللهِ هَلْ تَعْلَمُونَ ذَلِكَ؟ قَالُوا: نَعَمْ. ثُمَّ قَالَ لِعَلِيٍّ وَعَبَّاسٍ: أَنْشُدُكُمَا بِاللهِ هَلْ تَعْلَمَانِ ذَلِكَ؟ قَالَا: نَعَمْ. فَتَوَفَّى اللهُ نَبِيَّهُ - ﷺ - فَقَالَ أَبُو بَكْرٍ: أَنَا وَلِيُّ رَسُولِ اللهِ - ﷺ -، فَقَبَضَهَا فَعَمِلَ بِمَا عَمِلَ بِهِ رَسُولُ اللهِ - ﷺ - ثُمَّ تَوَفَّى اللهُ أَبَا بَكْرٍ، فَقُلْتُ: أَنَا وَلِيُّ وَلِيِّ رَسُولِ اللهِ - ﷺ - فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا مَا عَمِلَ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ، ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ، وَأَمْرُكُمَا جَمِيعٌ، جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ، وَأَتَانِي هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا فَقُلْتُ: إِنْ شِئْتُمَا دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ، فَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ، فَوَاللهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، لَا أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ، فَإِنْ عَجَزْتُمَا فَادْفَعَاهَا إِلَيَّ، فَأَنَا أَكْفِيكُمَاهَا. [انظر: ٢٩٠٤ - مسلم: ١٧٥٧ - فتح ١٢/ ٦]\n\n٦٧٢٩ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ «لَا يَقْتَسِمُ وَرَثَتِي دِينَارًا، مَا تَرَكْتُ بَعْدَ نَفَقَةِ نِسَائِي وَمُؤْنَةِ عَامِلِي فَهْوَ صَدَقَةٌ» [انظر: ٢٧٧٦ - مسلم: ١٧٦٠ - فتح ١٢/ ٦]\n\n٦٧٣٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّ أَزْوَاجَ النَّبِيِّ - ﷺ - حِينَ تُوُفِّيَ رَسُولُ اللهِ - ﷺ - أَرَدْنَ أَنْ يَبْعَثْنَ عُثْمَانَ إِلَى أَبِي بَكْرٍ يَسْأَلْنَهُ مِيرَاثَهُنَّ. فَقَالَتْ عَائِشَةُ: أَلَيْسَ قَالَ رَسُولُ اللهِ - ﷺ -: «لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ؟». [انظر: ٤٠٣٤ - مسلم: ١٧٥٨ - فتح ١٢/ ٧]\nساق فيه حديث عائشة - ﵂ - مرفوعًا كذلك من طريقين. وحديثَ مَالِكِ بْنَ أَوْسِ فيه مطولًا وحديث أَبِي هريرة وعائشة - ﵄ -، وقد سلف في الخمس بيان ذلك واضحًا.","vol":"30","page":463},{"text":"فإن قلت: كيف تأول علي والعباس - ﵄ - (منها؟ قلت) (^١): إنما حرم عليهم الصدقة الواجبة (أو أكلا) (^٢) بحق العمل. قال ابن (جرير) (^٣): وعمل الصديق والفاروق بما دل عليه ظاهر الخبر فيما كان له - ﵇ - في فدك وخيبر وغيرهما، ففعلا ما كان يفعله في حياته، وذهب عثمان إلى أن ذلك للغنم بعده يصرفه فيما يراه، ولذلك أقطعه مروان. قال القاضي أبو بكر: ولا طعن عليه فيه لاعتقاده السالف.\nوقوله: (\"لا يقتسم ورثتي دينارًا (ولا درهمًا) (^٤) \") إلى آخره، نهاهم عنه على غير قطع بأنه لا يخلف دينارًا ولا درهمًا، ويجوز أن يملك ذلك قبل موته فنهاهم عن قسمته، فكأنه قال: \"لا يقتسم ورثتي\" على الخبر وتكون الرواية فيه برفع الميم على معنى: ليس يقتسم.\nقال ابن التين: وكذلك قرأ به هنا وقرئ كذلك أيضًا في \"الموطأ\" (^٥).\nوقوله: (\"ونفقة نسائي\") (تنبيه) (^٦) أنهن محبوسات عنده، فإنهن محرمات على غيره بنص القرآن.\nوفي قوله: \" (لا يقتسم ورثتي\") دلالة على جواز الوقف، وأنه يجري مجرى الوفاة كالحياة، ولا يباع ولا يملك، كما حكم الشارع فيما أفاء الله عليه بأنه لا يورث ولكن يصرف لما ذكره، والباقي لمصالح المسلمين، وتبين فساد قول أبي حنيفة في إبطاله.\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: إذا، والمثبت من (ص ٢).\n(^٣) في (ص ٢): جريج.\n(^٤) من (ص ٢).\n(^٥) \"الموطأ\" ص ٦١٤.\n(^٦) من (ص ٢).","vol":"30","page":464},{"text":"وقد أسلفنا هناك أن معنى قوله: \"لا نورث ما تركنا صدقة\" هو من معنى قوله: \"إن آل محمد لا يحل لهم الصدقة\"، ووجه ذلك والله أعلم أنه لما بعثه الله إلى عباده ووعده -على التبليغ لدينه والصدع بأمر- الجنة، وأمره أن لا يأخذ منهم على ذلك أجرًا ولا شيئًا من متاع الدنيا بقوله تعالى: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ﴾ [ص: ٨٦] وكذلك سائر الرسل في كتاب الله كلهم يقول: لا أسألكم عليه مالًا ولا أجرًا إن أجري إلا على الله وهو الجنة، أراد - ﵇ - أن لا ينسب إليه من متاع الدنيا شيء يكون عند الناس في معنى الأجر والثمن، فلم يحل له شيء منها؛ لأن ما وصل إلى المرء وأهله فهو واصل إليه، فلذلك -والله أعلم- حرم الميراث على أهله؛ لئلا يُظن به أنه جمع المال لورثته، كما حرمهم الصدقات الجارية على يديه في الدنيا لئلا ينسب إلى ما تبرأ منه في الدنيا، وفي هذا وجوب قطع الذرائع. وقد روى ابن عيينة عن أبي الزناد، عن الأعرج، عن أبي هريرة - ﵁ -: أن النبي - ﷺ - قال: \"إنا معشر الأنبياء لا نورث ما تركنا صدقة\" (^١) فهو عام في جميع الأنبياء، ولا تعارض بين هذا وقوله تعالى: ﴿وَوَرِثَ سُلَيْمَانُ دَاوُودَ﴾ [النمل: ١٦] لأن المراد إرث النبوة والعلم والحُكْم، وكذلك قوله تعالى: ﴿يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ﴾ [مريم: ٦] المراد: النبوة والعلم؛ لأن، ذلك إذا صار إلى ولده لحقه من الفضل أكثر مما يلحقه إذا صار ذلك إلى غير ولده؛ لقوله - ﵇ -: \"إن الرجل ليرفع بدعاء ولده من بعده\" (^٢) فرغب زكريا أن يرث علمه ولده الذي يخرج من صلبه، فيكون تقدير الآية على هذا ﴿وَإِنِّي خِفْتُ الْمَوَالِيَ﴾ [مريم: ٥]\n_________\n(^١) رواه أحمد في \"مسنده\" ٢/ ٤٦٣.\n(^٢) رواه بنحوه ابن ماجه (٣٦٦٠)، وأحمد ٢/ ٥٠٩.","vol":"30","page":465},{"text":"وهم بنو العم والعصبة أن يصير إليهم العلم والحِكْمة من بعدي، ويصير ذلك إلى ولدي أحبّ إلي فأضمر ذلك.\nوقال أبو علي النسوي: الخوف لا يكون من الأعيان، وإنما يكون بما يئول بها، فإذا قيل: خفت الله وخفت الناس، فالمعنى في ذلك: خفت عقاب الله ومؤاخذة وملامة الناس، فلذلك قوله: ﴿خِفْتُ الْمَوَالِيَ﴾: إني خفت بني عمي، فحذف المضاف، والمعنى؛ خفت تضييعهم الدين وكيدهم إياه، فسأل ربه تعالى، وليؤثر نبوته وعلمه لئلا يضيع الدين، ويقوي ذلك ما روي عن الحسن البصري في قوله ﴿يَرِثُنِي﴾: أي: نبوتي (^١).\nوفي قوله - ﷺ -: \"إنا معشر الأنبياء .. \" إلى آخره ما يدل على أن الذي سأل ربه أن يرث ولده النبوة لا المال، ولا يجوز على نبي الله أن يقول: أخاف أن يرثني بنو عمي وعصبتي ما فرض الله لهم من مالي، وكان الذي حملهم على ذلك ما شاهدوه من تبديل الدين وقتلهم الأنبياء.\n_________\n(^١) رواه الطبري في \"التفسير\" ٨/ ٣٠٨ (٢٣٤٩٨).","vol":"30","page":466},{"text":"<span data-type='title' id=toc-3998>٤ - باب قَوْلِ النَّبِيِّ - ﷺ -: «مَنْ تَرَكَ مَالًا فَلأَهْلِهِ»</span>\n٦٧٣١ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ، فَمَنْ مَاتَ وَعَلَيْهِ دَيْنٌ، وَلَمْ يَتْرُكْ وَفَاءً، فَعَلَيْنَا قَضَاؤُهُ، وَمَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ». [انظر: ٢٢٩٨ - مسلم: ١٦١٩ - فتح ١٢/ ٩]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"أَنَا أَوْلَى بِائمُؤْمِنِينَ مِن أَنْفُسِهِمْ، فَمَنْ مَاتَ وَعَلَيْهِ دَيْنٌ وَلَمْ يَتْرُكْ وَفَاءً فَعَلَيْنَا قَضَاؤُه، وَمَن تَرَكَ مَالًا فَلِوَرَثَتِهِ\".\nقام الإجماع على أنه من ترك مالًا فلورثته (^١)، كما نطق به الحديث.\nواختلف في معنى قوله: \"فعلينا قضاؤه\" فقال المهلب: هذا على الوعد منه؛ لما كان وعده الله به من الفتوحات من ملك كسرى وقيصر، وليس على الضمان والحمالة؛ بدليل تأخره عن الصلاة على المديانِ، حتى ضمنه بعض من حضره.\nوقال غيره: إنه ناسخ لترك الصلاة على من مات وعليه دين.\nوقوله: (\"فعلينا قضاؤه\") أي: فعلينا الضمان اللازم، وقد سلف هذا المعنى في كتاب الكفالة.\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٩٠ (٣١٠).","vol":"30","page":467},{"text":"<span data-type='title' id=toc-3999>٥ - باب مِيرَاثِ الوَلَدِ مِنْ أَبِيهِ وَأُمِّهِ</span>\nوَقَالَ زَيْدُ بْنُ ثَابِتٍ - ﵁ - إِذَا تَرَكَ رَجُلٌ أَوِ امْرَأَةٌ بِنْتًا فَلَهَا النِّصْفُ، وَإِنْ كَانَتَا اثْنَتَيْنِ أَوْ أَكْثَرَ فَلَهُنَّ الثُّلُثَانِ، وَإِنْ كَانَ مَعَهُنَّ ذَكَرٌ بُدِئَ بِمَنْ شَرِكَهُمْ، فَيُؤْتَى فَرِيضَتَهُ، فَمَا بَقِيَ فَلِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ.\n\n٦٧٣٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -،- عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَلْحِقُوا الفَرَائِضَ بِأَهْلِهَا، فَمَا بَقِيَ فَهْوَ لأَوْلَى رَجُلٍ ذَكَرٍ». [٦٧٣٥، ٦٧٤٦، ٦٧٤٦ - مسلم: ١٦١٥ - فتح ١٢/ ١١)\nثم ساق حديث ابن عباس - ﵄ -: عَنِ النَّبِيّ - ﷺ - قالَ: \"أَلْحِقُوا الفَرَائِضَ بِأَهْلِهَا، فَمَا بَقِيَ فَهْوَ لأَوْلَى رَجُلٍ ذَكَرٍ\".\nالشرح:\nأثر زيدٍ أخرجه الإمام يزيد بن هارون في \"فرائضه\": أنا سفيان بن سعيد، عن منصور والأعمش، عن إبراهيم بن يزيد عنه، وقول يزيد هذا هو قول الجماعة في البنت، إلا من يقول بالرد، وكذا في الاثنين فأكثر إلا من يقول بالرد، وإلا ابن عباس، فإنه كان يجعل للبنتين النصف كما سلف.\nوقوله: (وإن كان معهن ذكر)، يريد: إن كان مع البنات أخ لهن وكان معهم غيرهم ممن له فرض مسمى، وكذلك قال: (شركهم)، ولم يقل: شركهن؛ لأنه أراد الابن والبنات و(شرِكهم) بكسر الراء. يقال: شركت الرجل في الميراث والبيع: أشركه، والاسم الشرك. مثال ذلك: مات رجل عن زوج وأب أو جد وابن وبنات، أُعطي الأولون فرائضهم؛ لأنه لا يحجب واحد منهم بالبنتين، فما بقي بين","vol":"30","page":468},{"text":"الذكر والبنات فللذكر مثل حظ الأنثيين، فهذا تفسير هذا الباب، وهو تأويل قوله - ﵇ -: \"فما بقي فهو لأولى رجل ذكر\" أي: أعطوا كل ذي فرض فرضه، وما بقي فلمن لا فرض له؛ لأنهم عصبة، والبنات مع أخيهن لا فرض لهن معه وهن معه عصبة من أجله.\nوأما قوله: \"فلأولى رجل ذكر\" يريد: إذا كان في الذكور من هو أولى بصاحبه بقرب أو ببطن، وأما إذا استويا بالتعدد وأدلوا بالآباء والأمهات معًا كالإخوة وشبههم، فلم يقصدوا بهذا الحديث؛ لأنه ليس في البنين أولى من غيره؛ لأنهم قد استووا في المنزلة، ولا يجوز أن يقول: أولى وهم سواء، فلم يرد البنين بهذا حديث، وإنما أراد غيرهم على ما يأتي.\nوقوله: (بُدِئَ بمن شَرِكهم)، إنما يصح هذا إذا لم تضق الفريضة، وأما إذا ضاقت فلا يبدأ بأحد قبل صاحبه؛ لأن القول يعمهم.\nوقوله: (\"ذكر\") للتأكيد؛ لأن الرجل لا يكون إلا ذكرًا كقوله: ابن لبون ذكر، وقوله تعالى: ﴿وَغَرَابِيبُ سُودٌ﴾ [فاطر: ٢٧] وقوله ﴿تِلْكَ عَشَرَةٌ كَامِلَةٌ﴾ [البقرة: ١٩٦] وهذا فيما عدا الإخوة والأخوات والابن والبنات وبني البنين وأخواتهم، ويراد به العمة مع العم، وبنت الأخ مع أخيها، وبنت العم مع أختها، وذكر عن إسحاق بن إبراهيم الحنظلي أنه قال: في بنت وأخ وأخت أشقاء أو لأب، يريد: للأخ وحده ما بقي، ولعله تأول عموم هذا الحديث وهو عجيب؛ لأن الله تعالى قال: ﴿وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ [النساء: ١٧٦].","vol":"30","page":469},{"text":"<span data-type='title' id=toc-4000>٦ - باب مِيرَاثِ البَنَاتِ</span>\n٦٧٣٣ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ قَالَ: أَخْبَرَنِي عَامِرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ قَالَ: مَرِضْتُ بِمَكَّةَ مَرَضًا فَأَشْفَيْتُ مِنْهُ عَلَى المَوْتِ، فَأَتَانِي النَّبِيُّ - ﷺ - يَعُودُنِي فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِي مَالًا كَثِيرًا، وَلَيْسَ يَرِثُنِي إِلاَّ ابْنَتِي، أَفَأَتَصَدَّقُ بِثُلُثَيْ مَالِي؟ قَالَ: «لَا». قَالَ: قُلْتُ: فَالشَّطْرُ؟ قَالَ: «لَا». قُلْتُ: الثُّلُثُ؟ قَالَ: «الثُّلُثُ كَبِيرٌ، إِنَّكَ إِنْ تَرَكْتَ وَلَدَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَتْرُكَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً إِلاَّ أُجِرْتَ عَلَيْهَا، حَتَّى اللُّقْمَةَ تَرْفَعُهَا إِلَى فِي امْرَأَتِكَ». فَقُلْتُ: يَا رَسُولَ اللهِ، أَأُخَلَّفُ عَنْ هِجْرَتِي؟ فَقَالَ: «لَنْ تُخَلَّفَ بَعْدِي فَتَعْمَلَ عَمَلًا تُرِيدُ بِهِ وَجْهَ اللهِ، إِلاَّ ازْدَدْتَ بِهِ رِفْعَةً وَدَرَجَةً، وَلَعَلَّ أَنْ تُخَلَّفَ بَعْدِي حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ، لَكِنِ الْبَائِسُ سَعْدُ ابْنُ خَوْلَةَ\". يَرْثِي لَهُ رَسُولُ اللهِ - ﷺ - أَنْ مَاتَ بِمَكَّةَ. قَالَ سُفْيَانُ: وَسَعْدُ بْنُ خَوْلَةَ رَجُلٌ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ. [انظر: ٥٦ - مسلم:١٦٣٨ - فتح ١٢/ ١٤]\n\n٦٧٣٤ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا أَبُو النَّضْرِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ شَيْبَانُ، عَنْ أَشْعَثَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ قَالَ: أَتَانَا مُعَاذُ بْنُ جَبَلٍ بِالْيَمَنِ مُعَلِّمًا وَأَمِيرًا، فَسَأَلْنَاهُ عَنْ رَجُلٍ تُوُفِّيَ وَتَرَكَ ابْنَتَهُ وَأُخْتَهُ، فَأَعْطَى الابْنَةَ النِّصْفَ وَالأُخْتَ النِّصْفَ. [٦٧٤١ - فتح ١٢/ ١٥]\nذكر فيه حديث سعد - ﵁ - السالف: ولا يَرِثُنِي إِلَّا ابنتِي، وفي آخره: قَالَ سُفْيَانُ: وَسَعْدُ بْنُ خَوْلَةَ رَجُلٌ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ.\nوحديث الأَسْوَدِ بْنِ يَزِيدَ قَالَ: أَتَانَا مُعَاذُ بْنُ جَبَلٍ بالْيَمَنِ مُعَلِّمًا وَأَمِيرًا، فَسَأَلْنَاهُ عَنْ رَجُلٍ تُوُفِّيَ وَتَرَكَ ابنتَهُ وَأُخْتَهُ، فأَعْطَى الابْنَةَ النِّصْفَ وَالأُخْتَ النِّصفَ.","vol":"30","page":470},{"text":"الشرح:\nأجمع العلماء على أن ميراث البنت الواحدة النصف (^١)؛ لقوله تعالى: ﴿وَإِنْ كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ﴾ [النساء: ١١] وأجمعوا أيضًا على أن للأخت النصف، لقوله تعالى ﴿فَلَهَا نِصْفُ مَا تَرَكَ﴾ [النساء: ١٢] فجعلها كالابنة.\nفإن قلت: نص الله على الأختين أن لهما الثلثين، لقوله تعالى: ﴿فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ﴾ [النساء: ١٢]. ولم ينص على الاثنتين إنما ذكر أكثر من اثنتين.\nقيل: لما أعطى الله للابنة النصف (وللأخت النصف) (^٢)، ونص على الأختين أن لهم الثلثين، فاستغنى بذكر الأختين عن ذكر البنتين؛ لأنه لما كانت الواحدة كالبنت، كانت البنتان كالأختين بل البنتان أحرى بذلك لقربهما من الميت فقُدِّمن على الأخوات في مواضع شتى، فاستحال أن تكون الأختان أكثر ميراثًا من البنتين.\nوأما قول سعد - ﵁ -: (إنه لا يرثني إلا ابنتي)، كأنه أراد أن يعطي من ماله ما فضل عن ميراث ابنته، فأعلمه - ﵇ -: أنه لا يجوز لمعط أن يعطي من ماله بعد موته أكثر من ثلثه، كان له من يحيط بماله أم لا، وهذِه حجة لزيد بن ثابت في قوله: بيت المال عصبة من لا عصبة له (^٣)، وهو قول مالك والشافعي، وهو خلاف مذهب أهل الرد.\n_________\n(^١) \"الإجماع\" لابن المنذر ص ٩١، و\"الإقناع في مسائل الإجماع\" ٣/ ١٤٠٩.\n(^٢) من (ص ٢).\n(^٣) رواه بنحوه سعيد بن منصور في \"السنن\" ١/ ٦٠ (١١٤)، البيهقي في \"السنن\" ٦/ ٢٤٤.","vol":"30","page":471},{"text":"وأما قوله - ﵇ -: \"إنك إن تذر ورثتك أغنياء\" بعد قول سعد: (لا يرثني ..) إلى آخره، فحوى قوله أن سعدًا لا يموت حتى يكون له ورثة جماعة، وأنه لا يموت من علته تلك، فكان كما دل عليه فحوى خطابه، ولم يمت سعد إلا عن بنين عدة؛ كلهم ولد بعد ذلك المرض، وهذا من أعلام نبوته.","vol":"30","page":472},{"text":"<span data-type='title' id=toc-4001>٧ - باب مِيرَاثِ ابْنِ الاِبْنِ، إِذَا لَمْ يَكُنِ (له أبٌ)</span> (^١)\nوَقَالَ زَيْدٌ - ﵁ -: وَكَذَا وَلَدُ الأَبْنَاءِ بِمَنْزِلَةِ الوَلَدِ إِذَا لَمْ يَكُنْ دُونَهُمْ وَلَدٌ، ذَكَرُهُمْ كَذَكَرِهِمْ وَأُنْثَاهُمْ كَأُنْثَاهُمْ، يَرِثُونَ كَمَا يَرِثُونَ، وَيَحْجُبُونَ كَمَا يَحْجُبُونَ، وَلَا يَرِثُ وَلَدُ الابْنِ مَعَ الابْنِ.\n\n٦٧٣٥ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَلْحِقُوا الْفَرَائِضَ بِأَهْلِهَا، فَمَا بَقِيَ فَهْوَ لأَوْلَى رَجُلٍ ذَكَرٍ» [انظر: ٦٧٣٢ - مسلم: ١٦١٥ - فتح ١٢/ ١٦]\nثم ساق حديث ابن عباس - ﵄ - السالف.\nوأثر زيد - ﵁ - هذا أخرجه يزيد بن هارون، عن محمد بن سالم، عن الشعبي عنه (^٢).\nوقول زيد هذا إجماع (^٣).\nوحديث ابن عباس سلف معناه، والمراد: إذا توفيت امرأة عن زوج وأب وبنت، (وابن ابن) (^٤) وبنت ابن، فإن الفرائض ههنا بداءة الزوج بالربع، وللأب السدس، وللبنت النصف، وما بقي فللباقي إن كن معه في درجة واحدة، أو كان أسفل منهن، (فإن كن أسفل منه) (^٥) فالباقي له دونهن، وهذا قول مالك والشافعي وأكثر الفقهاء، ومنهم من\n_________\n(^١) كذا بالأصل، وفي اليونينية: (ابن).\n(^٢) رواه البيهقي في \"السنن\" ٦/ ٢٢٩ من طريق عبد الرحمن بن أبي الزناد عن أبيه عن خارجة بن زيد عنه.\n(^٣) انظر: \"الإجماع\" لابن المنذر ص ٩٠ (٣١٣).\n(^٤) من (ص ٢).\n(^٥) من (ص ٢).","vol":"30","page":473},{"text":"يقول: الباقي لابن الابن دون بنات الابن، وسواء كن معه في تعدد واحد أو أرفع منه لا شيء لهن لهذا الحديث بظاهره، وقيل: يرد على من معه ولا يرد على من فوقه (^١).\nوأما حجة زيد ومن ذهب مذهبه، ممن يقول: لأولى رجل ذكر مع أخواته، فظاهر قوله تعالى: ﴿يُوصِيكُمُ اللهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ [النساء: ١١] وأجمعوا أن بني البنين عند عدم البنين كالبنين إذا استووا في العدد، ذكرهم كذكرهم، وأنثاهم كأنثاهم، وكذا إذا اختلفوا في التعدد لا يضرهم؛ لأنهم كلهم بنو بنين يقع عليهم اسم أولاد، فالمال بينهم ﴿لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ (^٢) إلا ما أجمعوا عليه من أن الأعلى من بني البنين الذكور يحجب من تحته من ذكر وأنثى.\n_________\n(^١) انظر: \"الاستذكار\" ١٥/ ٤٠٠ - ٤٠١.\n(^٢) انظر: \"الإجماع\" لابن المنذر ص ٩١ (٣١٣).","vol":"30","page":474},{"text":"<span data-type='title' id=toc-4002>٨ - باب مِيرَاثِ ابْنَةِ ابْنٍ مَعَ ابْنَةٍ</span>\n٦٧٣٦ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا أَبُو قَيْسٍ: سَمِعْتُ هُزَيْلَ بْنَ شُرَحْبِيلَ قَالَ: سُئِلَ أَبُو مُوسَى عَنِ ابْنَةٍ وَابْنَةِ ابْنٍ وَأُخْتٍ، فَقَالَ لِلاِبْنَةِ النِّصْفُ، وَلِلأُخْتِ النِّصْفُ، وَأْتِ ابْنَ مَسْعُودٍ فَسَيُتَابِعُنِي. فَسُئِلَ ابْنُ مَسْعُودٍ وَأُخْبِرَ بِقَوْلِ أَبِي مُوسَى، فَقَالَ: لَقَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ الْمُهْتَدِينَ، أَقْضِي فِيهَا بِمَا قَضَى النَّبِيُّ - ﷺ - «لِلاِبْنَةِ النِّصْفُ، وَلاِبْنَةِ ابْنٍ السُّدُسُ تَكْمِلَةَ الثُّلُثَيْنِ، وَمَا بَقِيَ فَلِلأُخْتِ». فَأَتَيْنَا أَبَا مُوسَى فَأَخْبَرْنَاهُ بِقَوْلِ ابْنِ مَسْعُودٍ، فَقَالَ: لَا تَسْأَلُونِي مَا دَامَ هَذَا الْحَبْرُ فِيكُمْ. [٦٧٤٢ - فتح ١٢/ ١٧﴾\nذكر فيه حديث شُعْبَةَ، عن أبي قَيْسٍ -واسمه عبد الرحمن بن ثروان الأودي الكوفي، مات سنة عشرين ومائة، من أفراده- قال: سَمِعْتُ هُزَيْلَ بْنَ شُرَحْبِيلَ -وهو من أفراده أيضًا- يقول: سُئِلَ أَبُو مُوسَى - ﵁ -: عَنِ ابنةٍ وَابْنَةِ ابن وَأُخْتٍ، فَقَالَ: لِلاِبْنَةِ النِّصفُ، وَلِلأُخْتِ النِّصْفُ، وَأْتِ ابن مَسْعُودٍ - ﵁ - فَسَيُتَابِعُنِي. فَسُئِلَ ابن مَسْعُودٍ وَأُخْبِرَ بِقَوْلِ أَبِي مُوسَى، فَقَالَ: لَقَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ المُهْتَدِينَ، أَقْضِي فِيهَا بِمَا قَضَى النَّبِيُّ - ﷺ -: \"لِلاِبْنَةِ النِّضفُ، وَلاِبْنَةِ الابْنِ السّدسُ تَكمِلَةَ الثُّلُثَيْنِ، وَمَا بَقِيَ فَلِلأخْتِ\". فَأَتَيْنَا أَبَا مُوسَى فَأَخْبَرْنَاهُ بِقَوْلِ ابن مَسْعُودٍ، فَقَالَ: لَا تَسْأَلُونِي مَا دَامَ هذا الحَبْرُ فِيكُمْ.\nهذا الحديث من أفراده، ولما ذكره الإسماعيلي من حديث معاذ، عن أبي قيس، عن هزيل قال: لم يرفعه معاذ، وقال عبد الكريم عن شعبة، فلم يذكر: فأتوا أبا موسى. ولا خلاف بين الفقهاء وأهل الفرائض في ميراث [ابنة] (^١) الابن مع الابنة، وأبو موسى قد رجع إذ خصم بالسنة.\n_________\n(^١) ألحقناها من هامش الأصل، وكتب فوقها: (سقط فيما يظهر).","vol":"30","page":475},{"text":"(وفيه أن لا) (^١).\nقلت: لكنه لم يتفرد به. قال ابن عبد البر: قال بما ذكره أبو موسى سلمان بن ربيعة (^٢) ولم يتابعهما أحد عليه، وأظنهما انصرفا عنه (^٣).\nوفيه: أن العالم قد يقول فيما يسأل عنه وإن لم يحط بالسنن، ولو لم يقل العالم حتى يحيط بالسنن ما تكلم أحد في الفقه.\nوفيه: أن الحجة عند التنازع إلى سنة رسول الله - ﷺ -، وأنه ينبغي للعالم الانقياد إليها وأن صاحبها حبر.\nألا ترى إلى شهادة أبي موسى لابن مسعود لما خصمه بالسنة أنه حبر.\nوفيه: ما كانوا عليه من الإنصاف والاعتراف بالحق لأهله، وشهادة بعضهم لبعض بالعلم والفضل، ورد العلم إلى الأعلم، وأن مطلوبهم كان الحق.\nفصل:\nأسلفنا عن ابن عباس - ﵄ -: أن الأخت لا شيء لها مع البنات، وإن كان مع ابنة الابن ذكر كان له ما بقي (للذكر مثل حظ الأنثيين) وكذلك إذا كثر بنو الابن.\nوكان ابن مسعود إذا أعطى البنت النصف، وفي ولد الابن ذكر إذا قاسم بينهم ما فضل فإن أصاب البنات أكثر من السدس جعل (اللبنات) (^٤) السدس، وللذكر أو للذكور ما فضل، وإن أصابهن السدس فأدنى كان\n_________\n(^١) كذا بالأصل، ولم نتبينها.\n(^٢) ورد في هامش الأصل: لعله كذا: قال بقول أبي موسى سلمان بن ربيعة.\n(^٣) \"الاستذكار\" ١٥/ ٣٩٩.\n(^٤) في (ص ٢): للإناث.","vol":"30","page":476},{"text":"الفضل للذكر مثل حظ الأنثيين. وقال أيضًا: إذا استكمل بنات الصلب الثلثين جعل الفضل لذكر ولد الابن دون إناثهم، سواء كانوا معهن في الدرجة أو أسفل منهن.\nوالجماعة على أن بنات الابن لا شيء لهن إذا استكملت البنات الثلثين، إلا أن يكون معهن ذكر أو أسفل منهن، فيكون ما بقي له ولمن يساويه في الدرجة ولمن هو فوقه ممن لم يأخذ شيئًا من الثلثين (^١)، وقيل: يرد ابن الابن على من معه ولا يرد على من فوقه، ففي هذا الخبر ثلاث فوائد: أن للبنتين الثلثين، وأن الأخوات عصبة البنات، وأن بنت الابن تقوم مقام البنت.\nفصل:\n(الحبر) هنا بفتح الحاء وقد تكسر.\nقال الجوهري: الحَبر والحِبر واحد أحبار اليهود، ثم قال: وبالكسر أفصح؛ لأنه يجمع على أفعال دون فعول. قال الفراء: هو بالكسر، وإنما قيل: كعب الحبر لمكان هذا الحبر الذي يكتب به، قال: وذلك أنه كان صاحب كتب. قال الأصمعي: لا أدري هو بالفتح (و) (^٢) الكسر للرجل العالم (^٣). قال أبو عبيد: هو عندي بالفتح (^٤)، ومعناه: العالم بتحبير الكلام والعلم بتحسينه، قال: وهكذا يرويه المحدثون كلهم بالفتح، وكذلك رويناه.\n_________\n(^١) انظر: \"الإجماع\" لابن المنذر ص ٩١ (٣١٥).\n(^٢) كذا بالأصل، وفي \"الصحاح\" ٢/ ٦٢٠: (أو).\n(^٣) \"الصحاح\" ٢/ ٦٢٠.\n(^٤) \"غريب الحديث\" ١/ ٦٠.","vol":"30","page":477},{"text":"قال الهروي: كان أبو الهيثم ينكر الكسر ويقول: هو بالفتح لا غير، وقال القتبي: لست أدري لما اختار أبو عبيد الكسر وترك ذكر القراء، والدليل على أنه بالفتح، قولهم: كعب الأحبار أي: عالم العلماء. قال الهروي: لم ينصف أبا عبيد حيث أضاف إليه اختيارًا لم يفعله، وإنما حكى عن الأئمة أقوالهم.","vol":"30","page":478},{"text":"<span data-type='title' id=toc-4003>٩ - باب مِيرَاثِ الجَدِّ مَعَ الأَبِ وَالإِخْوَةِ</span>\nوَقَالَ أَبُو بَكْرٍ وَابْنُ عَبَّاسٍ وَابْنُ الزُّبَيْرِ - ﵁ - الْجَدُّ أَبٌ. وَقَرَأَ ابْنُ عَبَّاسٍ ﴿يَا بَنِي آدَمَ﴾ [الأعراف: ٢٦] ﴿وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ﴾ [يوسف: ٣٨]. وَلَمْ يُذْكَرْ أَنَّ أَحَدًا خَالَفَ أَبَا بَكْرٍ - ﵁ - فِي زَمَانِهِ وَأَصْحَابُ النَّبِيِّ - ﷺ - مُتَوَافِرُونَ. وَقَالَ ابْنُ عَبَّاسٍ: يَرِثُنِي ابْنُ ابْنِي دُونَ إِخْوَتِي، وَلَا أَرِثُ أَنَا ابْنَ ابْنِي. وَيُذْكَرُ عَنْ عُمَرَ وَعَلِيٍّ وَابْنِ مَسْعُودٍ وَزَيْدٍ أَقَاوِيلُ مُخْتَلِفَةٌ.\n\n٦٧٣٧ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا وُهَيْبٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَلْحِقُوا الفَرَائِضَ بِأَهْلِهَا فَمَا بَقِيَ فَلأَوْلَى رَجُلٍ ذَكَرٍ». [انظر: ٦٧٣٢ - مسلم: ١٦١٥ - فتح ١٢/ ١٨]\n\n٦٧٣٨ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: أَمَّا الَّذِي قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ كُنْتُ مُتَّخِذًا مِنْ هَذِهِ الأُمَّةِ خَلِيلًا لَاتَّخَذْتُهُ، وَلَكِنْ خُلَّةُ الإِسْلَامِ أَفْضَلُ». أَوْ قَالَ: «خَيْرٌ». فَإِنَّهُ أَنْزَلَهُ أَبًا. أَوْ قَالَ: قَضَاهُ أَبًا. [انظر: ٤٦٧ - فتح ١٢/ ١٩]\nثم ساق حديث ابن عباس - ﵄ - السالف: \"أَلحِقُوا الفَرَائِضَ بِأَهْلِهَا .. \" إلى آخره. وحديث عِكْرِمَةَ، عَنه قَالَ؛ أَمَّا الذِي قَال رَسُولُ اللهِ - ﷺ -: \"لَو كُنْتُ مُتَّخِذًا مِن هذِه الأُمَّةِ خَلِيلًا لَاتَّخَذْتُهُ، ولكن خُلَّةُ الإِسْلَامِ أَفْضَلُ\". أَوْ قَالَ: \"خَيْرٌ\". فَإِنَّهُ أَنْزَلَهُ أَبًا. أَوْ قَالَ: قَضَاهُ أَبًا.\nالشرح: اختلفت الآثار في هذا الباب اختلافًا كثيرًا. وكانوا يحذرون الخوض فيها.","vol":"30","page":479},{"text":"وورد في حديث لا يصح رفعه: \"أجرأكم على قسم الجد أجرأكم على النار\" (^١). قال الدارقطني: لا يصح رفعه؛ إنما هو عن عمر أو علي، ولفظ المروي عن علي: من سره أن يقتحم جراثيم جهنم فليقض بين الجد والإخوة (^٢).\nوعن ابن مسعود: سلونا عن عصباتكم ودعونا من الجد، لا حيَّاه ولا بيَّاه.\nوبالجملة فلا بد من الخوض فيه.\nفروى يزيد بن هارون، عن الربيع بن صبيح، ثنا عطاء أنه - ﵇ - قال: \"لو كنت متخذًا من أمتي خليلًا لاتخذت أبا بكر، ولكن أخي وصاحبي في الغار\" وكان أبو بكر يقول: الجد أب ما لم يكن دونه أب، كما أن ابن الابن ابن ما لم يكن دونه ابن.\nوحدثنا حجاج بن أرطأة، عن عطاء، عن ابن عباس - ﵄ - قال: من شاء لاعنَّاه عند الحجر الأسود أن الجد أب، والله ما ذكر الله جدًّا ولا جدة، إنهما للآباء، وقرأ: ﴿وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ﴾ [يوسف: ٣٨].\nأخبرنا قيس بن الربيع، عن عبيد بن حسين، عن عبد الله بن معقل قال: سأل رجل ابن عباس عن الجد فقال: أي أب لك أبعد أو أقصى؟ (قال: آدم) (^٣)، قال: فإن الله تعالى يقول ﴿يَا بَنِي آدَمَ﴾.\n_________\n(^١) رواه سعيد بن منصور في \"السنن\" ١/ ٤٨ (٥٥) عن سعيد بن المسيب مرسلًا.\n(^٢) رواه عبد الرزاق في \"المصنف\" ١٠/ ٢٦٢ - ٢٦٣ (١٩٠٤٨)، وسعيد بن منصور في \"السنن\" ١/ ٤٨ (٥٦)، والدارمي ٤/ ١٩١٠ (٢٩٤٤)، والبيهقي ٦/ ٢٤٥.\n(^٣) من (ص ٢).","vol":"30","page":480},{"text":"وأخبرنا محمد بن سالم، عن الشعبي: أن أبا بكر وابن عباس وابن الزبير كانوا يجعلون الجد أبًا، يرِث ما يرِث، ويحجُب ما يحجُب.\nوأخبرنا يزيد بن إبراهيم التستري، ثنا الحسن، أن أبا بكر جعل الجد أبًا.\nوأخبرنا حماد بن سلمة، عن ليث، عن طاوس أن عثمان وابن عباس كانا يجعلان الجد أبًا.\nوأخبرنا الثوري، عن فرات، عن سعيد بن جبير قال: كنت كاتبًا لعبد الله بن عتبة، فأتاه كتاب من ابن الزبير أن أبا بكر جعل الجد أبًا.\nوروى ابن أبي شيبة في \"مصنفه\": عن عبد الأعلى، عن خالد، عن أبي نضرة، عن أبي سعيد: أن أبا بكر كان يرى الجد أبًا.\nقال: وحدثنا علي بن مسهر عن الشيباني، عن أبي بكر، عن كردوس، عن أبي موسى: أن أبا بكر - ﵁ - جعل الجد أبًا.\nوحدثنا وكيع عن ابن جريج، عن ابن أبي مليكة، قال ابن الزبير: إن الذي قال له رسول الله - ﷺ -: (لو كنت متخذًا خليلًا لاتخذته خليلًا\" جعل الجد أبًا. يعني: أبا بكر (^١).\nوحدثنا حفص عن حجاج، عن عطاء، عن ابن عباس: أنه جعل الجد أبًا (^٢).\nوروى عبد الرزاق في \"مصنفه\"، عن ابن جريج: سمعت ابن أبي مليكة يحدث أن ابن الزبير كان يجعل الجد أبًا.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٢٦٠ (٣١١٩٦).\n(^٢) \"مصنف ابن أبي شيبة\" ٦/ ٢٦١ (٣١٢٠٠).","vol":"30","page":481},{"text":"وروى ابن أبي شيبة عن أبي بكر بن عياش، عن إسماعيل بن سميع، قال رجل لأبي وائل: إن أبا بردة يزعم أن أبا بكر جعل الجد أبًا. فقال: كذب، (لو جعلها أو) (^١) جعله أبًا لما خالفه عمر (^٢)، وقد يخدش هذا فيما ذكره البخاري (^٣): ولم يذكر أن أحدًا خالف أبا بكر .. إلى آخره.\nوما ذكره عن ابن عباس: يرثني ابن ابني .. إلى آخره، رواه سعيد ابن منصور عن خالد بن عبد الله، عن ليث بن أبي سليم (^٤)، عن عطاء عنه به (^٥).\nفصل:\nقال ابن حزم: وممن كان يرى الجد أبًا: عمر وعثمان وعلي وابن مسعود وأبو موسى الأشعري وعائشة وأبو الدرداء وأبي بن كعب ومعاذ بن جبل وأبو هريرة ومروان (^٦)، ومن التابعين: الحسن وعطاء وطاوس وعبيد الله بن عبد الله بن عتبة وجابر بن زيد والشعبي وعثمان البتي وشريح، وجماعة سواهم، ومِن بعدهم: أبو حنيفة ونعيم بن حماد والمزني وأبو ثور وإسحاق بن راهويه وداود بن علي، وجميع\n_________\n(^١) من (ص ٢).\n(^٢) \"المصنف\" ٦/ ٢٦١ (٣١٢٠٣).\n(^٣) ورد بهامش الأصل ما نصه: حاشية: هذا لا يخدش لأنه إن صح عن عُمَرَ -وهو صحيح- إلا أن ابن سُميع تكلم فيه من جهة اعتقاده وقد روى له مسلم وصحح عليه الذهبي في ميزانه فحديثه صحيح، إنما خالفه عندما كان خليفة ولم يخالفه في حياته.\n(^٤) ورد بهامش الأصل: حاشية: ليس على شرط البخاري وعلمنا- أي من قاعدة البخاري أنه ما أراد هذِه الطريق وإنما وقف عليه بسند آخر.\n(^٥) \"سنن سعيد بن منصور\" ١/ ٤٦.\n(^٦) ورد بهامش الأصل: مروان تابعي ليس صحابيا.","vol":"30","page":482},{"text":"أصحابنا قالوا: لا يرث الإخوة. لا الذكور ولا الإناث أشقاء كانوا أو لأب أو لأم- مع الجد أب الأب، ولا مع أبي الجد المذكور، ولا مع جد جده، والجد المذكور أب إذا لم يكن الأب، فكل أحد منهم يحجب أباه.\nقال: رواه عن أبي بكر عمر وعثمان وابن عباس وابن الزبير وأبو موسى الأشعري وأبو سعيد الخدري وغيرهم، ثبتت الأسانيد بلا شك.\nوروى عن عمر: أبو بردة (عن) (^١) أبي موسى: أنه كتب بذلك إلى أبيه، وهذا إسناد ثابت، ورواه عنه أيضًا زيد بن ثابت.\nورواه عن ابن عباس: عكرمة وعطاء وطاوس وسعيد بن جبير وغيرهم. ورواه عن ابن الزبير بن أبي مليكة، وكل ذلك بأصح إسناد. وروي عن عثمان وعلي وابن مسعود بأسانيد هى أحسن من كل ما روي عنهم وعن زيد بما أخذ به المخالفون.\nفصل:\nوقول البخاري: (ويذكر عن عمر وعلي وابن مسعود وزيد أقاويل مختلفة)، كذا ذكره عنهم بصيغة تمريض، وقد أسلفنا من عند ابن حزم الصحة عن عمر وعلي وابن مسعود. قال ابن حزم وذكر قول عمر: أليس بنو عبد الله يرثوني دون إخوتي، فمالي لا أرثهم دون إخوتهم: هذا إسناد في غاية الصحة، ساقه إلى زيد بن ثابت، دخل على عمر في الليلة التي قبض فيها .. الحديث (^٢).\n_________\n(^١) كذا بالأصل، وفي \"المحلى\": ابن.\n(^٢) \"المحلى\" ٩/ ٢٨٨.","vol":"30","page":483},{"text":"وروى أبو داود والترمذي والنسائي من حديث الحسن عن عمران بن حصين، قال جاء رجل إلى رسول الله - ﷺ - فقال: إن ابن ابني مات فما لي من ميراثه؟ قال: \"لك السدس\" فلما ولى دعاه قال: \"لك سدس آخر\" فلما ولى دعاه قال: \"إن السدس الآخر طعمة\" قال الترمذي: حديث حسن صحيح (^١). وخولف في سماع الحسن من عمران (^٢).\nقال قتادة -أحد رواته- فلا (يدرون) (^٣) مع أي شيء ورَّثه (^٤).\nوروى يزيد بن هارون: حدثنا أبو معشر المديني، حدثنا عيسى بن أبي عيسى الحفاظ أن عمر سأل جلساءه: أيكم عنده علم بقضاء رسول الله - ﷺ - في الجد؟ فقال رجل: أعطاه المال كله (^٥).\nوأخبرنا هشام، ثنا حسان، عن محمد بن سيرين قال: قال لي عَبِيْدة السلماني: إني لأحفظ عن عمر في الجد مائة قضية كلها ينقض بعضها بعضًا (^٦).\n_________\n(^١) أبو داود (٢٨٩٦)، والترمذي (٢٠٩٩) والنسائي في \"الكبرى\" ٤/ ٧٣ (٦٣٣٧)، وضعفه الألباني كما في \"المشكاة\" (٣٠٦٠).\n(^٢) ورد في هامش الأصل ما نصه: اختلف في سماع الحسن من عمران؛ فنقل عن يحيى القطان إنكاره، وكذا صالح بن أحمد، وقد قال عباد بن سعد، عن ابن معين الحسن لقي عمران؟ قال: أما في حديث البصريين فلا؛ وأما في حديث الكوفيين فنعم.\n(^٣) في الأصل: يدرى.\n(^٤) أخرجه أبو داود (٢٨٩٦).\n(^٥) \"سنن سعيد بن منصور\" ١/ ٤٥.\n(^٦) أخرجه عبد الرزاق في \"المصنف\" ١٠/ ٢٦١ - ٢٦٢، عن معمر والثوري، عن أيوب، عن ابن سيرين به.","vol":"30","page":484},{"text":"فصل:\nوأثر علي ذكره ابن حزم (^١) من طريق أبي داود الطيالسي بإسناد صحيح من حديث عبد الله بن سلمة عنه: أنه كان يجعل الجد أخًا حتى يكون سادسًا. تم قال: وهذا إسناد صحيح.\nوأما رواية إبراهيم عنه أنه كان يعطي كل صاحب فريضة (فريضته) (^٢)، ولا يورث أختًا لأم ولا أخًا لأم مع الجد شيئًا، ولا يقاسم الأخ للأب مع الأخ للأب والأم والجد شيئًا، فإذا كان أخت لأب وأم، وأخ لأب (وحده) (^٣) أعطى الأخت النصف، وما بقي أعطاه الجد والأخ بينهما نصفان، فإن كثر الإخوة شركه معهم حتى يكون السدس خيرًا من المقاسمة، فإن كان السدس خيرًا له أعطاه السدس (^٤)؛ فمنقطع فيما بين إبراهيم وبينه.\nوروى يزيد بن هارون في كتابه عن محمد بن سالم، عن الشعبي قال: كان علي - ﵁ - شرَّك بين الجد والإخوة إلى السدس، فجعله كأحدهم … لحديث.\nوحدثنا إسماعيل بن خالد، عن الشعبي قال: حدثت أن عليًّا - ﵁ - كان ينزل بني الأخِ مع الجد منازل آبائهم، ولم يكن أحد من الصحابة يفعله غيره.\nوأخبرنا قيس بن الربيع عن فراس، عن الشعبي قال: كتب ابن عباس إلى علي - ﵁ - يسأله في سبعة إخوة وجدٍّ، فكتب إليه علي - ﵁ -: أن اقسم\n_________\n(^١) \"المحلى\" ٩/ ٢٨٤.\n(^٢) من (ص ٢).\n(^٣) كذا بالأصل، وفي \"المحلى\" وجد.\n(^٤) أخرجه عبد الرزاق في \"المصنف\" ١٠/ ٢٦٨، وانظر: \"المحلى\" ٩/ ٢٨٤ - ٢٨٥.","vol":"30","page":485},{"text":"المال بينهم سواء، (وامحو) (^١) كتابي فلا تخلده.\nوفي لفظ: ستة إخوة؛ فقال: أعطه سُبعًا، وفي لفظ: أعط الجد سدسًا، أو قال: سهمًا.\nفصل:\nوأثر ابن مسعود - ﵁ - ذكره سعيد بن منصور عن أبي معاوية، ثنا الأعمش، عن إبراهيم النخعي، عن عبيد بن نضيلة قال: كان عمر وابن مسعود يقاسمان الجد مع الإخوة ما بينه وبين أن يكون السدس خيرًا له من مقاسمة الإخوة (^٢).\nقال ابن حزم: وهذا إسناد في غاية الصحة (^٣).\nفصل:\nوأثر زيد ذكره ابن حزم من حديث إسماعيل القاضي، ثنا إسماعيل ابن أبي أويس، حدثنا عبد الرحمن بن أبي الزناد، عن أبيه، أنا خارجة ابن زيد بن ثابت، عن أبيه أنه قال: إن الجد أبا الأب معه الإخوة من الأب لم يكن يقضي بينهم إلا أمير المؤمنين، وكان إذا أتى يستفتي فيهم (يعني: يفتيهم) (^٤) بالوجه الذي يرى فيهم على قدر كثرة الإخوة وقلتهم.\n_________\n(^١) كذا بالأصل، وفوقها (كذا) والجادة أن تكتب بلا واو جريًا على قاعدة يبنى على ما يجزم به مضارعه، وما في الأصل مؤول على وجهين:\nأحدهما: إشباع ضمة الحاء فتتولد الواو.\nوالثاني: أنها لغة لبعض العرب، وتقدم الكلام عليها مرارًا.\n(^٢) \"السنن\" ١/ ٤٩.\n(^٣) \"المحلى\" ٩/ ٢٨٣.\n(^٤) كذا بالأصل وفي \"المحلى\" ٩/ ٢٨٣: (يفتي بينهم).","vol":"30","page":486},{"text":"قال زيد: وكان رأيي أن الإخوة أحق بميراث أخيهم من الجد. قال ابن حزم: لا سبيل أن يؤخذ عن زيد أحسن من هذا الإسناد في شيء بما روي عنه في الجد إلا قوله في الخرقاء في أخت وأم وجد أن للجد سهمين وللأخت سهمًا وللأم الثلث، فإنه ثابت عنه بأحسن من هذا الإسناد (^١).\nفصل:\nقال ابن حزم؛ وبقول علي هذا -يعني: المروي عن إبراهيم السالف- يقول المغيرة بن مقسم وعبيدة السلماني ومحمد بن عبد الرحمن بن أبي ليلى وشريح وابن حي وهشيم بن بشير والحسن ابن زياد اللؤلؤي وبعض أصحاب أبي حنيفة.\nقال: وروينا من طريق ابن وهب عن يونس بن يزيد، عن الزهري، أخبرني سعيد بن المسيب وعبيد الله بن عبد الله بن عتبة وقبيصة بن ذؤيب أن عمر قضى أن الجد يقاسم الإخوة للأب والأم والإخوة (للأم) (^٢)، ما كانت المقاسمة خيرًا له من ثلث المال، فإن كثر الإخوة أعطى الجد الثلث، وكان للإخوة ما بقي للذكر مثل حظ الأنثيين، وأن بني الأب والأم أولى بذلك من بني الأب وذكورهم (ونساؤهم) (^٣) غير أن بني الأب يقاسمون الجد بني الأب والأم فيردون عليه ولا يكون لبني\n_________\n(^١) \"المحلى\" ٩/ ٢٨٣.\n(^٢) كذا بالأصل، وكذا هو صلب \"المحلى\" ولكن أشار الشيخ أحمد شاكر بهامشه أنه في بعض نسخ \"المحلى\" المخطوطة: للأب. قلت: وهو الصواب حيث انعقد الإجماع على أن الإخوة للأم لا يرثون مع الجد فهو يحجبهم عن الميراث انظر \"الإجماع\" لابن المنذر ص ٩٦.\n(^٣) في (ص ٢): وإناثهم.","vol":"30","page":487},{"text":"الأب شيء مع بني الأم والأب إلا أن يكون بنو الأب يردون على بنات الأب والأم، فإن بقي شيء بعد فرائض بنات الأب والأم فهو للإخوة من الأب لِلذَّكَرِ مِثْلُ حَظِّ الأنثيين. ومن طريق عبد الرزاق، عن الثوري عن إبراهيم: كان زيد بن ثابت يشرك الجد مع الإخوة والأخوات إلى الثلث، فإذا بلغ (الثلثين) (^١) أعطاه الثلث، وكان للإخوة والأخوات ما بقي، ويقاسم الأخ للأب ثم يرد على أخيه ويقاسم بالإخوة من الأب أو الأخوات من الأب والإخوة من الأب والأم ولا يورثهم شيئًا، فإذا كان أخ للأب والأم أعطاه النصف، وإذا كان أخوات وجد أعطاه مع الأخوات الثلث ولهن الثلثين، وإن كانتا أختين أعطاهما النصف وله النصف، ولا يعطي أخا لأم مع الجد شيئًا (^٢).\nقال ابن حزم: فهذا قول روي عن عمر كما يسمعون وزيد، وبه يقول الأوزاعي والثوري ومالك وعبيد الله بن الحسن وأبو ثور وأبو يوسف ومحمد بن الحسن والحسن اللؤلؤي والشافعي وأحمد وأبو عبيد، ثم رجع محمد بن الحسن إلى التوقف جملة، ورجع اللؤلؤي إلى ما ذكرناه قبل (^٣).\nفصل:\nقال ابن عبد البر: اتفق علي وزيد بن ثابت وابن مسعود على توريث الإخوة مع الجد، إلا أنهم اختلفوا في كيفية ذلك، وسأل ابن عباس زيدًا\n_________\n(^١) كذا بالأصل، وفي \"المحلى\": الثلث.\n(^٢) \"المصنف\" ١٠/ ٢٦٧ (١٩٠٦٣)، والإسناد: الثوري عن الأعمش عن إبراهيم عن زيد بن ثابت.\n(^٣) من قول المصنف -﵀- فيما سلف: قال ابن حزم: وممن كان يرى الجد أبًا … إلى هنا ينتهي كلامه من \"المحلى\" ٩/ ٢٨٣ - ٢٨٨، بتصرف.","vol":"30","page":488},{"text":"عن قوله في الجدِّ وفي معادته الإخوة للأب والأم والإخوة للأب، فقال: إنما نقول برأيٍ كما تقول برأيك.\nقال ابن عبد البر: انفرد زيد من بين الصحابة في معادته الجد بالإخوة للأب مع الإخوة الأشقاء، وخالفه طائفة من الفقهاء القائلين بقوله في الفرائض؛ لإجماع المسلمين أن الإخوة للأب لا يرثون مع الإخوة الأشقاء، فلا معنى لإدخالهم معهم وهم لا يرثون؛ لأنه حيف على الجد في المقاسمة (^١).\n(فرع) (^٢): أم وأخ وجد، للأم الثلث، والباقي بين الباقي، وفي كتاب المغيرة الضبي: عن (^٣) عبد الله جعل للأم السدس، والباقي بين الباقي، وجعلوا ذلك وَهَمًا من المغيرة.\nفرع: المفهوم من كلام أصحابنا أنه لا فرق بين الجد وأبي الجد في مقاسمة الإخوة، وفي تعليق القاضي وفرائضه: إذا كان هناك أب جدٍّ وأخ أنه يعطى له السدس وخمسة أسداسه للأخ؛ لأن الأقرب أقرب إليه.\nقال ابن الرفعة: وله مأخذ من كلام الشافعي.\nقلت: هو بعيد غريب والرافعي نقله عن الإمام فقط (^٤).\nفصل:\nنقل ابن بطال وغيره الإجماع على أن الجد لا يرث مع الأب، وأن الأب يحجب أباه، ثم لخص الخلاف فيه مع الإخوة أيضًا.\n_________\n(^١) \"الاستذكار\" ١٥/ ٤٣٦ - ٤٣٨ بتصرف.\n(^٢) في (ص ٢): فصل.\n(^٣) في الأصل فوقها (لعله)، وكتب في الهامش: في الأصل (ابن).\n(^٤) \"العزيز\" ٦/ ٤٧٤.","vol":"30","page":489},{"text":"قال: واختلفوا في ميراث الجد مع الإخوة للأب والأم، أو للأب، فكان الصدِّيق وابن عباس وابن الزبير وعائشة ومعاذ وأبي وأبو الدرداء وأبو هريرة - ﵁ - يقولون أنه أب عند عدم الأب كالأب سواء، يحجبون به الإخوة كلهم، ولا يورثون مع الجد أحدًا من الإخوة شيئًا. وقاله عطاء وطاوس والحسن، وإليه ذهب أبو حنيفة وأبو ثور وإسحاق.\nوذهب علي وزيد وابن مسعود - ﵁ - إلى توريث الإخوة معه، إلا أنهم اختلفوا في كيفية ميراثهم معه كان معهم ذو فرض مسمًى أم لا.\nفذهب [زيد] (^١) إلى أنه لا ينقص الجد من الثلث مع الإخوة الأشقاء أو لأب إلا مع ذوي الفروض، فإنه لا ينقص معهم من السدس شيئًا، وهو قول مالك والثوري والأوزاعي وأبي يوسف ومحمد والشافعي، وقد روي عن ابن مسعود مثل قول علي، وكان علي يشرك بين الجد والإخوة، ولا ينقصه من السدس شيئًا مع ذوي الفروض وغيرهم، وهو قول ابن أبي ليلى وطائفة (^٢).\nقال: واختلف عن ابن مسعود فروي عنه مثل قول زيد، والحجة لقول الصديق ﴿مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ﴾ [الحج: ٧٨]، فسماه أبًا وهو جد، وقال تعالى: ﴿وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ﴾ [يوسف: ٣٨] فسماه أبًا وهو جد له وكذلك إسحاق جدٌّ له.\nوقال - ﵇ -: \"أَنَا ابن عَبْدِ المُطَّلِب\" (^٣) وإنما هو ابن ابنه.\n_________\n(^١) سقطت من الأصل، والمثبت من \"شرح ابن بطال\".\n(^٢) انظر في هذِه المسألة: \"مختصر اختلاف العلماء\" ٤/ ٤٦١ (٢١٤٣)، \"الاستذكار\" ١٥/ ٤٢٩ - ٤٤٤، \"الأم\" ٤/ ١١.\n(^٣) سلف برقم (٢٨٦٤) كتاب: الجهاد والسير، باب: من قاد دابة غيره في الحرب.","vol":"30","page":490},{"text":"وأجمع العلماء أن حكم الجد حكم الأب في غير موضع؛ من ذلك إجماعهم أن الجد يحجب الإخوة من الأم كالأب؛ فالقياس أن يحجب الإخوة الأشقاء أيضًا، وأجمعوا أن الجد يضرب مع أصحاب الفرائض بالسدس، كما يضرب الأب، وإن عالت الفريضة وللأب مع ابن الابن السدس، وكذلك الجد له معه مثل ما للأب، وقال تعالى ﴿وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ وَلَدٌ﴾ [النساء: ١١] ومن المحال أن يكون له ولد ولا يكون له والد، قال: واحتجوا بحديث الباب: \"فهو لأولى رجل ذكر\"؛ لأن رجلًا لو مات وترك بنتًا أو بنتين وجدًّا وإخوة فألحقنا البنت أو البنتين بفرائضهن، وكان ما بقي للجد، وهو أولى ذكر بقي.\nواحتج من ورث الأخ مع الجد بهذا الحديث أيضًا، فقال: الأخ أولى؛ لأنه أقرب إلى الميت بدليل أنه ينفرد بالولاء (لقوته) (^١)، وأيضًا فإن الأخ يقول: أنا أقوى من الجد؛ لأني أقوم مقام الولد في حجب الأم من الثلث إلى السدس، وليس كذلك الجد، فوجب أن لا يحجبني كما لا يحجب الولد، والجد إنما يدلي بالميت وهو أبو أبيه، والأخ يدلي بالميت وهو ابن أبيه، والابن من جهة المواريث أقوى من الأب؛ لأن الابن ينفرد بالمال ويرده إلى السدس، والأب لا يفعل ذلك بالابن، فكان من أدلى بالأقوى أقوى ممن أدلى بالأضعف (^٢)، وحاصله أن تعصيبه تعصيب بنوة، وتعصيب الجد تعصيب أُبُوَّة.\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" لقربه.\n(^٢) انتهى من \"شرح ابن بطال\" ٨/ ٣٥٢ - ٣٥٣.","vol":"30","page":491},{"text":"قال في \"المعونة\": ولأن الأخ يعصب أخته فلم يُسقِط الجد؛ ولأن الأخت فرضها النصف إذا انفردت فلم يسقطها الجد كالبنت؛ ولأنه يعصب أخته بخلاف الجد فامتنع من قوة تعصيبه عليه أن يسقط به (^١).\nفصل:\nنقل ابن التين عن عثمان البتي أن جعل الجد أبًا روي عن عثمان وعلي، وليس بالقوي في الرواية، وهو مخالف لما أسلفناه عن ابن حزم، ثم قال في مقالة زيد أن له مع الإخوة المقاسمة ما لم ينقصه ذلك عن الثلث: روي ذلك عن عمر وعثمان وابن مسعود.\nقال: وهو قول علي وهو بالمدينة، فلما صار إلى العراق قاسم به إلى السدس، وروي عنه أنه كتب إلى ابن عباس في ستة إخوة وجد أن المال بينهم، وأن للجد السدس، وقد أسلفنا هذا عنه قال: وروي عنه أنه كان ينزل بني الإخوة منازل آبائهم مع الجد، والمعروف عنه المقاسمة ما لم تنقص من السدس، وقال عمران بن حصين: يقاسمهم إلى نصف السدس، قال عبيدة السلماني: حفظت عن عمر في الجد سبعين قضية، كلها يخالف بعضها بعضًا، وعن عمر أنه جمع الصحابة ليجتمعوا في الجد على قول فسقطت حية من السقف، فتفرقوا.\nقال: احتج (علي) بأن قال: الجد مع الإخوة بمنزلة شجرة أنبتت غصنًا، ثم تفرع من الغصن فرعان فيكون الفرعان أشد في القرب من أحد الفرعين والأصل؛ لأن الغصن واسطه بين الأصل وأحد الفرعين فلا واسطة بين الفرعين، فيقتضي التعصيب ترجيح الجد فيستويان ما لم ينقص حقه من السدس؛ لأن للأب حال تعصيب وفرض، ولا مزاحمة\n_________\n(^١) \"المعونة\" ٢/ ٥٥٧.","vol":"30","page":492},{"text":"للعاصب معه في حال الفرض؛ لأن فرضه السدس، واحتج زيد فقال: هو مثل وادٍ تشعب منه نهر ثم جر النهر نهرين فالنهران الأخوان، وأصل الوادي الجد، وأبعد من قال: معنى قول أبي بكر: الجد أب، أي: في الحرمة والبرِّ دون الميراث.\nفصل:\nقيل: حقيقة الخليل: من خص بما لم يخص به غيره، وذلك أنه تعالى خص إبراهيم يكون النار عليه بردًا وسلامًا، فالمعنى على هذا: لو كنت أخص أحدًا من هذا الدين بشيء لخصصت أبا بكر، فهو ردٌّ على الشيعة القائلين أنه خص عليًّا من الدين والقرآن بما لم يخص به أحدًا، وقيل: المانع من اتخاذه خليلًا قوله في الحديث في رواية أخرى: \"ولكن صاحبكم خليل الله\" (^١) يريد نفسه، وأن من كان خليل الله لم يخالل غيره.\nوقوله هنا: \"ولكن خلة الإسلام أفضل\" الخُلة بالضم: الخليل، يستوي فيه المذكر والمؤنث؛ لأنه في الأصل مصدر قولك: خليل بين الخلة والخلولة، وقد جمع على خلال كقُلة وقِلال.\nفصل:\nلم يذكر البخاري حديثًا في الجدة، وقد روى مالك في \"الموطأ\" عن الزهري، عن عثمان بن إسحاق بن خرشة، عن قَبيصة بن ذؤيب: أن الصديق أعطاها السدس بعد أن سأل وقال: لا أعلم لك في كتاب الله ولا سنة رسول الله - ﷺ - شيئًا، وأن المغيرة بن شعبة ومحمد بن\n_________\n(^١) رواه مسلم (٢٣٨٣/ ٦) كتاب: فضائل الصحابة، باب: من فضائل أبي بكر - ﵁ -.","vol":"30","page":493},{"text":"مسلمة رويا له ذلك عن رسول الله - ﷺ -، وأنه جاءت الجدة الأخرى إلى عمر فقال لها: ما لك في كتاب الله شيء، وما كان القضاء الذي قضى به الصديق إلا لغيرك، وما أنا بزائدٍ في الفرائض ولكنه ذاك السدس فإن اجتمعتما فهو لكما، وأيكما خلت به فهو لها (^١).\nوأخرجه أصحاب السنن الأربعة، وقال الترمذي: حديث حسن صحيح، وهذا صححه ابن حبان والحاكم وقال: إنه على شرط الشيخين (^٢)، وأما ابن حزم فقال: لا يصح؛ لأنه منقطع لأن قبيصة لم يدرك أبا بكر ولا سمعه من المغيرة ولا محمد (^٣). قلت: تصحيح من صحح من شرطه الاتصال.\nوروى مالك عن يحيى بن سعيد، عن القاسم بن محمد أنه قال: أتت الجدتان إلى أبي بكر الصديق، فأراد أن يجعل السدس للتي من قبل الأم، فقال له رجل من الأنصار: أما إنكَ تركتَ التي لو ماتت وهو حي كان إيَّاها يرث، فجعل أبو بكر السدس بينهما (^٤). وروى يزيد بن هارون عن محمد بن سالم، عن الشعبي، عن مسروق، عن عبد الله - ﵁ - قال في الجدة مع ابنها: أول جدة أطعمها رسول الله - ﷺ - سدسًا وابنها حي (^٥). وهذا إسناد جيد، ثم قال: وحدثنا أشعث بن سوار عن محمد بن سيرين قال: قال ابن مسعود .. فذكره.\n_________\n(^١) \"الموطأ\" ص ٣١٧ - ٣١٨.\n(^٢) أبو داود (٢٨٩٤)، والترمذي (٢١٠١)، وابن ماجه (٢٧٢٤)، والنسائي في \"الكبرى\" ٤/ ٧٣ (٦٣٣٩)، وابن حبان ١٣/ ٣٩٠ (٦٠٣١)، الحاكم ٤/ ٣٣٨ - ٣٣٩.\n(^٣) \"المحلى\" ٩/ ٢٧٣ وضعفه أيضًا الألباني في \"الإرواء\" (١٦٨٠).\n(^٤) \"الموطأ\" ص ٣١٨.\n(^٥) رواه الترمذي (٢١٢)، عن الحسن بن عرفة، عنه، به.","vol":"30","page":494},{"text":"وقال ابن عبد البر: خولف مالك في عثمان فقالت طائفة من أهل التثبت والرواية: إنما هو عثمان بن إسحاق بن أبي خرشة بن عمرو بن ربيعة من بني عامر بن لؤي، وما أعلم روى عنه غير ابن شهاب وهو معروف النسب، إلا أنه ليس مشتهرًا بالرواية للعلم، وقد تابع مالكًا على روايته هذا الحديث أبو أويس وعبد الرحمن بن خالد بن مسافر، ورواه معمر، عن الزهري، عن قبيصة لم يدخل بين ابن شهاب وبين قبيصة أحدًا، ورواه كرواية معمر أيضًا يونس وأسامة بن زيد، والقول على قول مالك ومن تابعه؛ لأنهم زادوا ما قصر عنه غيرهم.\nوأما ابن عيينة فرواه عن الزهري (وحده) (^١)، وقال مرة: ثنا قبيصة، وقال مرةً: ثنا رجل عن قبيصة قال: جاءت الجدة أم الأم، أو أم الأب إلى أبي بكر - ﵁ -، فقالت: إن ابن ابني أو ابن بنتي مات، وقد أخبرت أن لي في كتاب الله حقًّا، فقال أبو بكر - ﵁ -: ما أجد لك في كتاب الله من حق، قال سفيان: وزاد فيه معمر عن الزهري ولم أحفظه من الزهري ولكن حفظته عن معمر أن عمر قال: إذا اجتمعتما فإنه لكما، وأيتكما انفردت به فهو لها، وحديث القاسم بن محمد لفظه عند ابن عيينة: فأعطى الجدة أم الأم السدس دون أم الأب، فقال له عبد الرحمن بن سهل: -رجل من الأنصار- الحديث (^٢).\nولما ذكر ابن حزم ما أسلفناه عنه من انقطاعه قال: فإن قيل إن منصورًا روى عن إبراهيم النخعي أنه - ﵇ - أعطى ثلاث جدات السدس، رويناه من طريق سفيان وحماد بن زيد وجرير بن عبد الحميد؛\n_________\n(^١) كذا في الأصل، وفي \"الاستذكار\" ١٥/ ٤٤٧: (وجوده).\n(^٢) انتهى من \"الاستذكار\" ١٥/ ٤٤٦ - ٤٤٨.","vol":"30","page":495},{"text":"كلهم عن منصور، وأن ابن وهب روى عمن سمع عبد الوهاب بن مجاهد بن جبر يحدث عن أبيه، عن علي - ﵁ - أنه - ﵇ - أعطى جدتين السدس إذا لم تكن أم أو شيء دونهما، فإن لم توجد واحدة فلهما السدس، وعند أبي داود من حديث ابن بريدة أنه - ﵇ - جعل للجدة السدس إذا لم يكن دونها أم (^١).\nوروي نحو هذا عن ابن عباس، قالوا: ومن المحال أن يكون هذا عند ابن عباس ويخالفه.\nقلنا: هذا كله لا يصح منه شيء؛ خبر إبراهيم مرسل؛ وخبر ابن بريدة فيه: عبيد الله العتكي وهو مجهول؛ وخبر علي (أسفهها كلها إلا أن) (^٢) ابن وهب لم يسم من أخبره عن عبد الوهاب، وعبد الوهاب أيضًا هالك ساقط، وأيضًا فلا سماع لمجاهد من علي، والرواية عن ابن عباس لا يعرف مخرجها (^٣).\nقلت: أخطأ في جهالته عبيد الله العتكي، فإن ابن معين وثقه وكذا النسائي (^٤)، وقال أبو حاتم: صالح الحديث وأنكر على البخاري إدخاله في \"ضعفائه\"، وقال: يحول (^٥)، وقد روى عن خلق، وعنه خلق، فمن هذا حاله يكون مجهولًا؟! وأخرجه أيضًا النسائي في \"سننه\" (^٦) وشرطه صعب في الرجال.\n_________\n(^١) أبو داود (٢٨٩٥).\n(^٢) كذا بالأصل، وفي \"المحلى\" ٩/ ٢٧٣: (أفسدها كلها لأن).\n(^٣) \"المحلى\" ٩/ ٢٧٢ - ٢٧٣.\n(^٤) انظر: \"تهذيب الكمال\" ١٩/ ٨١، \"تهذيب التهذيب\" ٣/ ١٧.\n(^٥) \"الجرح والتعديل\" ٥/ ٣٢٢ (١٥٢٩).\n(^٦) \"السنن الكبرى\" ٤/ ٧٣ (٦٣٣٨).","vol":"30","page":496},{"text":"وقال ابن عدي: روى عنه النضر بن شميل أحاديث مستقيمة وهو لا بأس به (^١)، ولما صحح الحاكم له حديثًا في الوتر قال: مروزي. ثقة يجمع حديثه (^٢)، وقال ابن خلفون في \"ثقاته\": هو عندي في الطبقة الرابعة من المحدثين، وهو مشهور بكنيته.\nوقوله: لا سماع لمجاهد من علي فيه نظر؛ فإنه قد أدركه.\nقال الضياء المقدسي: مجاهد أدرك عليًّا، وقد اتفقت رواية أيوب ووهيب عنه: خرج علينا علي (^٣).\nفصل:\nقال ابن حزم: والجدة ترث الثلث إذا لم يكن للميت أم، حيث ترث الأم الثلث، وترث السدس حيث ترث الأم السدس إذا لم يكن للميت أم، وترث الجدة وابنها -أبو الميت- حي، كما ترث لو (كان) (^٤) حيًّا، وكل جدة ترث إذا لم تكن هناك أم أو جدة أقرب منها، فإن استوين في الدرجة أشركن، وسواء فيما ذكرنا أم الأم، وأم الأب، وأم أم الأب وأم أبي الأم وأم أم الأم، وهكذا أبدًا وهذا مكان اختلف الناس فيه، فروي\n_________\n(^١) جمع المصنف هنا ترجمة اثنين: عبيد الله بن عبد الله العتكي وكنيته المشهور بها (أبو المنيب)، وعبيد الله بن عبد الله العتكي (البصري) قال ابن عدي في \"الكامل\" ٥/ ٥٣٠ في ترجمة عبيد الله بن عبد الله العتكي أبي المنيب: وهو عندي لا بأس به. وقال أيضًا في \"الكامل\" ٥/ ٥٣ في ترجمة عبيد الله بن عبد الله العتكي البصري: روى النضر بن شميل عن عبيد الله العتكي، عن أنس أحاديث -إن شاء الله- مستقيمة. انظر في ترجمة عبيد الله بن عبد الله أبو المنيب \"ميزان الاعتدال\" ٣/ ٤٠٨ (٥٣٧٣)، وترجمة عبيد الله بن عبد الله البصري \"ميزان الاعتدال\" ٣/ ٤٠٧ (٥٣٧٢).\n(^٢) \"المستدرك\" ١/ ٣٠٦.\n(^٣) \"الأحاديث المختارة\" ٢/ ٣٣٩.\n(^٤) كذا بالأصل، وفي \"المحلى\" ٩/ ٢٧٢ (لم يكن).","vol":"30","page":497},{"text":"عن أبي بكر أنه لم يورث إلا جدةً واحدةً، وهي أم الأم فقط، وروي عنه وعن غيره توريث جدتين فقط، وهما أم الأم وأمهاتها، وأم الأب وأمهاتها، وقالت طائفة بتوريث ثلاث جدات: هاتان وأم أب الأب وأمهاتها.\nوروي عن طائفة توريث كل جدة إلا جدة من قبل أبي أم، أو من قبل أبي جدة، وقال بعضهم: لا ترث الجدة ولا الجدتان والأكثر إلا السدس فقط، وقال بعضهم: إن كانت التي من قبل الأم أقرب انفردت بالسدس، ولم ترث معها التي من قبل الأب، فإن كانت التي من قبل الأب مساوية للتي من قبل الأم، أو كانت التي من قبل الأم أبعد اشتركتا في السدس، وقالت طائفة: لا ترث الجدة ما دام ابنها الذي صارت به جدة حيا (^١).\n_________\n(^١) \"المحلى\" ٩/ ٢٧٢.","vol":"30","page":498},{"text":"<span data-type='title' id=toc-4004>١٠ - باب مِيرَاثِ الزَّوْجِ مَعَ الوَلَدِ وَغَيْرِهِ</span>\n٦٧٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ وَرْقَاءَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ الْمَالُ لِلْوَلَدِ، وَكَانَتِ الوَصِيَّةُ لِلْوَالِدَيْنِ، فَنَسَخَ اللهُ مِنْ ذَلِكَ مَا أَحَبَّ، فَجَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَيْنِ، وَجَعَلَ لِلأَبَوَيْنِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ، وَجَعَلَ لِلْمَرْأَةِ الثُّمُنَ وَالرُّبُعَ، وَلِلزَّوْجِ الشَّطْرَ وَالرُّبُعَ. [انظر: ٢٧٤٧ - فتح ١٢/ ٢٣]\nذكر فيه حديث عَطَاءٍ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: كَانَ المَالُ لِلْوَلَدِ وَكَانَتِ الوَصِيَّةُ لِلْوَالِدَيْنِ، فَنَسَخَ اللهُ مِنْ ذَلِكَ مَا أَحَبَّ، فَجَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأنثيين، وَجَعَلَ لِلأَبَوَيْنِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُس- وَجَعَلَ لِلْمَرْأَةِ الرُّبُعَ وَالثُّمُنَ، وَلِلزَّوْجِ الشَّطْرَ وَالرُّبُعَ.\nما ذكره كله إجماع؛ كون الذكر له مثل حظ الأنثيين، وكون الأبوين لكل واحد منهما السدس، لكن تبقيه الآية: ﴿إِنْ كَانَ لَهُ وَلَدٌ فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ﴾ والربع للمرأة عند فقد الولد وولد الابن، والثمن مع وجود أحدهما، (والزوج له النصف عند عدم الولد وولد الولد والربع مع وجود أحدهما) (^١)، وسواء كان الولد منه أو منها.\n_________\n(^١) من (ص ٢).","vol":"30","page":499},{"text":"<span data-type='title' id=toc-4005>١١ - باب مِيرَاثِ المَرْأَةِ وَالزَّوْجِ مَعَ الْوَلَدِ وَغَيْرِهِ</span>\n٦٧٤٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ قَالَ: قَضَى رَسُولُ اللهِ - ﷺ - فِي جَنِينِ امْرَأَةٍ مِنْ بَنِي لَحْيَانَ سَقَطَ مَيِّتًا بِغُرَّةٍ عَبْدٍ أَوْ أَمَةٍ، ثُمَّ إِنَّ الْمَرْأَةَ الَّتِي قَضَى عَلَيْهَا بِالْغُرَّةِ تُوُفِّيَتْ، فَقَضَى رَسُولُ اللهِ - ﷺ - بِأَنَّ مِيرَاثَهَا لِبَنِيهَا وَزَوْجِهَا، وَأَنَّ الْعَقْلَ عَلَى عَصَبَتِهَا. [انظر: ٥٧٥٨ - مسلم: ١٦٨١ - فتح: ١٢/ ٢٤].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَضَى رَسُولُ اللهِ - ﷺ - فِي جَنِينِ امْرَأَةٍ مِنْ بَنِي لَحْيَانَ سَقَطَ مَيِّتًا بِغُرَّةٍ عَبْدٍ أَوْ أَمَةٍ، ثُمَّ إِنَّ المَرْأَةَ التِي قَضَى عَلَيْهَا بالْغُرَّةِ تُوُفِّيَتْ، فَقَضَى رَسُولُ اللهِ - ﷺ- بِأَنَّ مِيرَاثَهَا لِبَنِيهَا وَزَوْجِهَا، وَأَنَّ العَقلَ عَلَى عَصَبَتِهَا.\nالشرح:\nالغرة: الخيار، قال أبو عمرو: معناها الأبيض فلا يؤخذ فيها الأسود، وقال مالك: الحمران أحب إليَّ من السودان (^١).\nقال الأبهري: يعني البيض، فإن لم يكن عبيد تلك البلدة بيضًا كان من السودان، وقد كان للغرة أجل معروف في الجاهلية لمن لم يبلغ شرفًا تؤدى (ديته) (^٢) كاملة (^٣).\nوعبارة ابن التين: الغرة: المملوك ذكرًا كان أو أنثى، وغرةٌ: عبد أو وليدة بالتنوين، وعبدٌ (بالرفع على البدل) (^٤) وروي بغير تنوين وخفض عبد بالإضافة.\n_________\n(^١) \"المدونة\" ٤/ ٤٨٤.\n(^٢) من (ص ٢).\n(^٣) انظر: \"التمهيد\" لابن عبد البر ٦/ ٤٨٢.\n(^٤) كذا في الأصل.","vol":"30","page":500},{"text":"وقال الإسماعيلي: قراءة العامة على الإضافة، ويقرأ بالتنوين، وقوله: (أو أمة) معطوف على (عبد) ففيه الوجهان.\nوقال ابن التين: الغرة منونة في الحديث، ثم فسرها، وليست الغرة مضافة إلى العبد ولا الأمة. قال مالك: ويكون من أوسط عبيد تلك البلدة، إن كان أكثرهم الحمران فمن أوسطهم، وإن كان السودان فمن أوسطهم (^١)، وقال مالك: عبد أو وليدة (^٢). وكذا ذكره البخاري في الديات كما سيأتي (^٣). ولفظ (أو) يحتمل الشك من الراوي، والظاهر أنها للتنويع، وكأنه عبر عن الجسم كله بالغرة.\nوقوله: (وإن العقل على عصبتها)، دليل أن دية الجنين تحملها العاقلة، وهي رواية أبي الفرج عن مالك؛ لأنها دية شخص كدية النصراني أو المجوسي، (والذي في \"المدونة\" أن ديته في مال الجاني؛ لأنه أقل من ثلث الدية) (^٤) (^٥).\nفصل:\nهذا الحديث ذكره البخاري أيضًا في الديات -كما ستعلمه- وقد أوضحت شرحه في \"شرحي للعمدة\" فليراجع منه (^٦)، ومن غريب ما وقع في هذا الحديث بعد قوله (أو أمة): (أو بغل أو حمار)، أخرجها أبو داود (^٧) وهي معلولة.\n_________\n(^١) \"المنتقى\" ٧/ ٨٠.\n(^٢) انظر: \"المدونة\" ٤/ ٤٨٤.\n(^٣) سيأتي برقم (٦٩٠٩)، باب: جنين المرأة.\n(^٤) \"المدونة\" ٤/ ٤٨٢.\n(^٥) من (ص ٢). وانظر: \"المدونة\" ٤/ ٤٨٢.\n(^٦) \"الإعلام بفوائد عمدة الأحكام\" ٩/ ١٠٧ - ١١٦.\n(^٧) أبو داود (٤٥٧٩) وفيه: (فرس أو بغل).","vol":"30","page":501},{"text":"وفي رواية لابن أبي شيبة من حديث عطاء مرسلًا: (أو بغل) فقط. وأخرى: (أو فرس) من حديث هشام عن أبيه، وقال به مجاهد وطاوس (^١) وفي الدارقطني من حديث معمر عن ابن طاوس، عن أبيه أن عمر قال: أو فرس (^٢). وفي الإسماعيلي قال عروة: الفرس غرة.\nوقال ابن سيرين: يجزئ مائة شاة. وفي بعض طرق أبي داود: خمسمائة شاة. وهو وَهَمٌ، صوابه: مائة شاة، كما نبه عليه أبو داود (^٣)، وفي \"مسند الحارث بن أبي أسامة\" من حديث حمل بن مالك: أو عشرين من الإبل أو مائة شاة (^٤). قال البيهقي: ورواه أبو المليح أيضًا عن أبيه، عن رسول الله - ﷺ - إلا أنه قال: أو عشرون ومائة شاة، وإسناده ضعيف (^٥).\nفصل:\nمن الغريب -فيما حكاه القرطبي- أن شرذمة شذت فقالت: لا شيء في الجنين، وهي محجوجة بالنصوص وإجماع الصحابة (^٦)، ومنه حديث مجالد، عن الشعبي، عن جابر - ﵁ -: جعل غرة الجنين على عاقلة القاتلة، ولم يتابع عليه، وفيه: وبرأ زوجها وولدها، فقال عا قلة المقتولة: ميراثها لنا؛ فقال - ﵇ -: \"لا، ميراثها لزوجها وولدها\" (^٧).\n_________\n(^١) \"المصنف\" ٥/ ٣٩١ - ٣٩٢ (٢٧٢٦١ - ٢٧٢٦٢ - ٢٧٢٦٦).\n(^٢) \"السنن\" ٣/ ١١٧ (١١٧).\n(^٣) \"سنن أبي داود\" (٤٥٧٨).\n(^٤) كما في \"بغية الباحث\" (٥٨٤)، وكما في \"إتحاف الخيرة المهرة\" ٤/ ١٩٢ (٣٤٠٨)، وكما في \"المطالب العالية\" ٨/ ١٦٩ (١٩٠٢).\n(^٥) \"السنن الكبرى\" للبيهقي ٨/ ١١٥.\n(^٦) \"المفهم\" ٥/ ٦٢.\n(^٧) رواه أبو داود (٤٥٧٥)، وابن ماجه (٢٦٤٨).","vol":"30","page":502},{"text":"وفي البيهقي من حديث ابن عباس فقال عمها: إنها قد أسقطت يا رسول الله غلامًا قد نبت شعره ميتًا، فقال أبو القاتلة: إنه كاذب (^١).\nفصل:\nذكره البخاري في الديات بلفظ: اقتتلت امرأتان من هذيل يقال: إن الضاربة يقال لها: أم عفيف بنت مسروج، والمضروبة مليكة بنت عويم، وقيل: عويمر، براء، ذكره أبو عمر (^٢). والقائل: أنغرم من لا شرب ولا أكل .. إلى آخره حملُ -بالحاء المهملة- بن مالك بن النابغة. ووقع لعبد الغني: العلاء بن مسروج، ولا تخالف؛ لأن العاقلة كانوا غير واحد فيصدق على أن كل واحد قاله. وفي مسلم: فقال رجل من عصبة القاتلة (^٣).\nوقال الخطيب: إحداهما: مليكة، والأخرى: عطيف، ويقال: أم عطيف. وروى أن إحداهما (أم عفيف) (^٤)، والأخرى: أم مكلف (^٥). وروى أبو موسى المديني في \"الصحابة\" أن حمل بن مالك هذا توفي زمن رسول الله - ﷺ -، وجد مقتولًا، قتلته امرأة اسمها أثيلة، وأنه - ﵇ - أهدر دمه.\nفصل:\nذكر البخاري هناك رواية أخرى أن المرأة المضروبة من بني لحيان. ولا تخالف بينهما، فإن لحيان -بكسر اللام، وقيل: بفتحها- بطن من\n_________\n(^١) \"السنن الكبرى\" ٨/ ١١٥.\n(^٢) \"الاستيعاب\" ٤/ ٤٦٧ (٣٥٣٢).\n(^٣) مسلم (١٦٨٢/ ٣٧).\n(^٤) كذا في الأصل، وفي \"الأسماء المبهمة\" ص ٥١٣: (أم عطيف).\n(^٥) \"الأسماء المبهمة\" ص ٥١٢ - ٥١٣.","vol":"30","page":503},{"text":"هذيل، وهو لحيان بن هذيل بن مدركة. قال الجوهري: ولحيان: أبو قبيلة (^١)، وضبطه بكسر اللام، وفي رواية: هذلية وعامرية، وفي إسنادها ابن أبي فروة، وهو ضعيف، وظاهرهما التعارض، وفي الصحيح أن إحداهما كانت ضرة الأخرى (^٢)، وفي رواية من طريق مجالد: وكل منهما تحت زوج (^٣)، ولا منافاة أيضًا؛ لاحتمال إرادة كونهما ليستا عزبتين. وجاء أيضًا أنها ضربتها بعمود فسطاط (^٤)، وجاء: فحذفتها، وجاء: قذفت إحداهما الأخرى بحجر (^٥). ولا تخالف؛ لاحتمال أن يكون الفعل تكرر.\nفصل:\nروى وكيع عن عبد الله بن أبي بكر، عن أبي المليح الهذلي، قال: كان تحت حمل بن مالك امرأتان: امرأة من بني سعد، وامرأة من بني لحيان، فرمت السعدية اللحيانية فقتلتها فأسقطت غلامًا، فقضى - ﵇ - في الجنين بغرة، فقال عويمر -أحد من قضي عليهم بالغرة-: يا رسول الله لا غرة لي، قال: \"فعشر من الإبل\"، قال: يا رسول الله: لا إبل لي، قال: \"فعشرون ومائة من الشاة ليس فيها عوراء ولا فارض ولا عضباء\" قال: يا رسول الله، فأعني بها في صدقة من بني لحيان، فقال - ﵇ - لرجل: \"فأعنه بها\".\n_________\n(^١) \"الصحاح\" ٦/ ٢٤٨٠.\n(^٢) رواه مسلم (١٦٨٢/ ٣٧) كتاب: القسامة، باب: دية الجنين.\n(^٣) رواه أبو داود (٤٥٧٥).\n(^٤) رواه مسلم (١٦٨٢/ ٣٧).\n(^٥) رواه الترمذي (١٤١١).","vol":"30","page":504},{"text":"وروى عبد الرزاق، عن أبي جابر البياضي -وهو واهٍ - عن سعيد بن المسيب، قضى رسول الله - ﷺ - في جنين يقتل في بطن (أمه) (^١) بغرة: في الذكر غلام، وفي الأنثى جارية (^٢).\nفصل:\nفيه من الفوائد: أن شبه العمد تحمله العاقلة، وهو قول الشافعي والجمهور (^٣)، وفي رواية صحيحة للبيهقي: وقضى أن تقتل المرأة بالمرأة، قال البيهقي: إسنادها صحيح إلا أني لم أجدها في شيء من طرق الحديث (^٤)، وقال أبو عمر: اتفق على هذِه الرواية (عن ابن جريج) حجاجُ (بن) (^٥) محمد الأعور وأبو عاصم النبيل (^٦).\nقلت: (وأحمد بن بكر البرساني) (^٧) أخرجه الدارقطني (^٨)، وعبد الرحمن، كما أخرجه البيهقي، قال: وذكر في الحديث عن عمرو بن دينار أنه شك في قتل المرأة بالمرأة، حين أخبره ابن جريج، عن ابن طاوس، عن أبيه أنه - ﵇ - قضى بديتها وبغرة في جنينها، قال البيهقي: والمحفوظ أنه قضى بديتها على عاقلة القاتلة (^٩).\n_________\n(^١) في (ص ٢): المرأة.\n(^٢) \"المصنف\" ١٠/ ٦١ (١٨٣٥٤).\n(^٣) انظر: \"الإشراف\" لابن المنذر ٣/ ١٣١ - ١٣٢.\n(^٤) \"السنن الكبرى\" ٨/ ٤٣.\n(^٥) كذا بالأصل، و\"الاستذكار\"، وفي (ص ٢): (أبو) وهو الصواب، وهي كنيته كما في \"تهذيب الكمال\" ٥/ ٤٥١ (١١٢٧).\n(^٦) \"الاستذكار\" ٢٥/ ٧٤ - ٧٥.\n(^٧) كذا بالأصل، والصواب: (محمد بن بكر البرساني) كما في \"سنن الدارقطني\" ٣/ ١٧.\n(^٨) \"سنن الدارقطني\" ٣/ ١٧.\n(^٩) \"السنن الكبرى\" ٨/ ١١٣ - ١١٤.","vol":"30","page":505},{"text":"ثم قال أبو عمر: ولو انفرد واحد منهما بذلك لكان حجة، فكيف وقد اتفقا على ذلك؟! ويصحح ذلك قضاء أمير المؤمنين عمر بن الخطاب بالقود (^١).\nوتأوله الأصيلي بأنه لما وجب قتلها تطوع عاقلتها ببذل الدية لأولياء المقتولة، وقد يكون ذلك قبل موتها، فقضى عليهم بأداء ما تطوعوا به لأولياء المقتولة، وذكر ابن بطال في باب: جنين المرأة عن بعض مشايخه: أحاديثُ إيجابها على العاقلة أصح من حديث ابن عيينة وغيره؛ لأنه لم يذكر فيه قتل الضاربة، وكذلك رواه الحميدي، وفي حديث حمل قبلهما (^٢).\nفصل:\nاختلف على حمل في حديثه هذا، فروى شعبة، عن قتادة، عن أبي المليح الهذلي، عن حمل بن مالك قال: كانت لي امرأتان فرمت إحداهما الأخرى بحجر فأصابتها فقتلتها وهي حامل، فألقت جنينًا وماتت، فقضى - ﵇ - بالدية على العاقلة، وقضى في الجنين بغرة عبد أو أمة، أو مائة من الشاء أو عشرين من الإبل. فجعل الطحاوي حديث حمل هذا الأعرابي مختلفًا فيه، فكان بمنزلة ما لم يرد فيه شيء، وحديث حمل هذا ألزم الدارقطني الشيخين تخريجه لصحة الطريق إليه (^٣)، قال: وثبت ما روى أبو هريرة والمغيرة، قال: وفي حكمه في الجنين بغرة، ولم يحكم فيه بكفارة حجة لأبي حنيفة ومالك على الشافعي في إيجابها.\n_________\n(^١) \"الاستذكار\" ٢٥/ ٧٥.\n(^٢) \"شرح ابن بطال\" ٨/ ٥٥٥ - ٥٥٦.\n(^٣) \"الإلزامات والتتبع\" ص ١١١.","vol":"30","page":506},{"text":"قلت: (لا كفارة في) (^١) الأصل، ولم يختلف الحديث عن أبي هريرة - ﵁ - في ذلك إلا من قصه، فلم يذكر دية المرأة، وكذلك لم يختلف في ذلك أيضًا من حديث المغيرة.\nفصل:\nمن الأحاديث الباطلة التي نبه أبو حاتم عليها حديث أبي هريرة مرفوعًا: \"في السقط (وعزة\") (^٢). قال أبو حاتم: باطل (^٣).\nفصل:\nقال ابن عبد البر: جمهور الناس على أن الميراث في هذِه الصورة للورثة، والعقل على العصبة، ولم تختلف الروايات عن رسول الله - ﷺ - أنه قضى في الجنين سقط ميتًا بضرب بطن أمه أنه فيه -حين رمته- غرة، هذا ما لم يختلف فيه أحد، قال: وأجمع العلماء على أن الغرة واجبة في الجنين الذي يسقط من بطن أمه ميتًا وهي حية في حين سقوطه، وأن الذكر والأنثى في ذلك سواء في كل واحد منهما غرة.\nواختلفوا على من تجب -أعني: الغرة- في ذلك، فقالت طائفة منهم مالك والحسن بن حي: هي في مال الجاني مع الكفارة، وهو قول الحسن والشعبي، وروي ذلك عن عمر، وهو قول إبراهيم وعطاء والحكم، ومن حجتهم قوله في الحديث: فقال الذي قضى عليه: كيف أغرم؟ وهذا يدل على أن الذي قضى عليه معين، وأنه واحد، وهو الجاني لا يقتضي ظاهر اللفظ غيره، ولو أن دية الجنين قضى بها\n_________\n(^١) في (ص ٢): لا فالكفارة على.\n(^٢) ورد بهامش الأصل: لعله: (غرة).\n(^٣) \"علل الحديث\" ١/ ٤٦١ (١٣٨٧).","vol":"30","page":507},{"text":"على العاقلة لقال في الحديث: فقال الذين قضى عليهم. قلت: قد ورد، فقال رجل من عصبة القاتلة. ومن القياس أن كل جان جنايته عليه، إلا ما قام بخلافه الدليل الذي لا يعارض مثل إجماع لا يجوز خلافه، أو ٠ نص سنة من جهة نقل أحاديث العدول، التي لا تعارض مثل إجماع لا يجوز خلافه، أو نص سنة من جهة نقل الآحاد العدول التي لا معارض لها، فيجب الحكم بها وقال آخرون: هي على العاقلة، وممن قاله الثوري والنخعي وأبو حنيفة والشافعي وأصحابهم، وهو قول إبراهيم أيضًا وابن سيرين، ومن حجتهم حديث المغيرة الذي فيه: وجعل الغرة على عاقلة المرأة. قال ابن عبد البر: وهو نص ثابت صحيح في موضع الخلاف يجب الحكم به، ولما كانت دية المرأة مضروبة على العاقلة، كان الجنين أحرى بذلك في القياس والنظر.\nفصل:\nفإن لم تلقه وماتت وهو في جوفها لم يخرج فلا شيء فيه، وهذا أيضًا إجماع.\nفصل:\nواختلفوا في قيمة الغرة، فقال مالك: تقوم بخمسين دينارًا خمس أو ستمائة درهم نصف عشر دية الحر المسلم الذكر، وعشر دية أمه الحرة، وهو قول الزهري وربيعة وسائر أهل المدينة، وحجته أنه - ﵇ - لما حكم في الجنين بالغرة، جعل الصحابة قيمة ذلك خمسًا من الإبل وهو عشر دية أمه، وذلك ما ذكر من الذهب والفضة، ورواية أهل الحجاز أنهم قوموا الدية اثني عشر ألفًا أصح عن عمر، وهو مذهب","vol":"30","page":508},{"text":"عثمان وعلي وابن عباس، وقالل أبو حنيفة وأصحابه وسائر الكوفيين: فيها خمسمائة درهم، (وهو قول إبراهيم والشعبي؛ لأن دية المرأة عندهم خمسة آلاف درهم) (^١) على ما روي عن عمر: أنه جعل الدية على أهل الورق عشرة آلاف درهم، وهو مذهب ابن مسعود، وقال مغيرة: خمسون دينارًا، وقال الشافعي: سن الغرة سبع سنين أو ثمان، وليس عليه أن يقبلها معيبة؛ لأنها لا تستغني بنفسها دون هذا السن، ولا يفرق بينها وبين أمها إلا في هذا السن وأعلى، وقال داود: كل ما وقع عليه اسم غرة.\nفصل:\nواختلفوا في صفة الجنين الذي تجب فيه الغرة: ما هو؟ فقال مالك: ما طرحته من مضغة أو علقة، أو ما يعلم أنه ولد ففيه الغرة؛ فإن سقط ولم يستهل ففيه غرة، وسواء تحرك أو عطس فيه الغرة أبدًا حتى يستهل صارخًا ففيه الدية كاملة.\nوقال الشافعي: لا شيء فيه حتى يتبين من خلقه شيء، فإن علمت حياته بحركة أو بعطاس، أو باستهلال، أو بغير ذلك بما استيقن به حياة، ثم مات ففيه الدية، قال ابن عبد البر: وهو قول سائر الفقهاء، قال: وجماعة فقهاء الأمصار يقولون في المرأة إذا ماتت من ضرب بطنها ثم خرج الجنين ميتًا بعد موتها: إنه لا حكم فيه بشيء، وأنه هدر إلا الليث وداود، فإنهما قالا: فيه الغرة، وسواء (رمته) (^٢) قبل موته أو بعده، المعتبر حياة أمه في وقت ضربها لا غير، احتج الطحاوي على الليث بأن قال: قد أجمعوا -والليث معهم- على أنه\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).","vol":"30","page":509},{"text":"لو ضرب بطنها وهي حية فماتت والجنين في بطنها ولم يسقط أنه لا شيء فيه، فكذلك إذا أسقطته بعد موتها، قال: ولا يختلفون أنه لو ضرب بطن امرأة حامل، وألقت جنينًا ميتًا لا شيء فيه، فكذلك إذا كان الضرب في حياتها ثم ماتت ثم ألقت ميتًا، فبطل بهذا قول الليث، وأجمع الفقهاء على أن الجنين إذا خرج ثم مات وكانت فيه الدية أن فيه الكفارة معها. قال مالك: بقسامة، وقال أبو حنيفة: بدونها. واختلفوا في الكفارة إذا خرج ميتًا، فقال مالك: فيه الغرة والكفارة، ولم يوجب الكفارة؛ لأنه مرةً قال فيمن ضرب بطنًا فألقت جنينها: هو عمد في الجنين خطأ في الأم، ومرة قال: هو عمد في الأم خطأ في الجنين، وقال أبو حنيفة والشافعي: فيه الغرة ولا كفارة، وهو قول داود.\nواختلفوا في كيفية ميراث الغرة عن الجنين، فقال مالك والشافعي وأصحابهما: الغرة موروثة عن الجنين على كتاب الله؛ لأنها دية، وفي \"المصنف\" عن الشعبي: هي لأمه أو لأقرب الناس منه، ففي راوية: سئل عن رجل ضرب بطن أمرأته فأسقطت، قال: عليه غرة، يرثها وترثه (^١).\nوقال أبو حنيفة وأصحابه: الغرة للأم ليس لأحد معها فيها شيء، وليست دية، وإنما هي بمنزلة جناية جني عليها بقطع عضو من أعضائها؛ لأنه لم يعتبر فيها الذكر والأنثى كالديات، فدل على أن ذلك كالعضو، ولهذا كانت ذكاة الشاة ذكاة لما في بطنها من الأجنة، ولولا ذلك كانت ميتة، وقول أهل الظاهر في هذا كقول أبي حنيفة، قال داود: الغرة لم يملكها الجنين فتورث عنه.\n_________\n(^١) \"المصنف\" لابن أبي شيبة ٥/ ٣٩١ (٢٧٢٦٣)، ٥/ ٣٩٢ (٢٧٢٦٥).","vol":"30","page":510},{"text":"قال ابن عبد البر: يورد عليه دية المقتول خطأ، فإنه لم يملكها، وتورث عنه، وكان ابن هرمز يقول: ديته لأبويه خاصة؛ للذكر مثل حظ الأنثيين، من كان منهما حيًّا كان ذلك له، وإن كان أحدهما ميتًا كانت للباقي منهما أبًا كان أو أمًّا، لا يرث الإخوة شيئًا.\nفصل:\nوقد اختلف الفقهاء في المولود لا يستهل صارخًا إلا أنه حين سقط تحرك أو عطس ونحو ذلك، فقال بعضهم: لا يصلى عليه، ولا يرث، ولا يورث إلا أن يستهل صارخًا، وممن قاله مالك وأصحابه، وقال آخرون: كل ما عرفت به حياته فهو كالاستهلال صارخًا، ويرث ويورث، ويصلى عليه إذا استوقنت حياته بأي شيء كان من ذلك كله، وهو قول الشافعي والكوفي وأصحابهم (^١).\nفصل:\nاختصر الكلام على هذا الحديث هنا ابن بطال جدًّا، وقال: ليس فيه أكثر من أن الزوج يرث مع البنين، وأن البنين يرثون مع الزوج، وهذا لا خلاف فيه. وليس فيه مقدار ميراث الزوج والمرأة مع الولد، وذلك معلوم بنص القرآن في قوله: ﴿وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ﴾ الآية [النساء: ١٢] (^٢).\nفصل:\nقوله: (كيف أغرم من لا شرب ..) إلى آخره، استدل به قوم على\n_________\n(^١) من قوله: قال ابن عبد البر: جمهور العلماء .. إلى هنا انتهى من \"التمهيد\" ٦/ ٤٨٢ - ٤٨٨، بتصرف.\n(^٢) \"شرح ابن بطال\" ٨/ ٣٥٤.","vol":"30","page":511},{"text":"كراهية السجع في الكلام، وأجاب عنه آخرون بأنه إنما كره هنا؛ لأنه كلام اعترض به قائله على الشارع اعتراض منكر، ولا يحل لمسلم أن يفعله، وإنما ترك الشارع التغليظ في هذا الإنكار؛ لأنه كان أعرابيًّا لا علم له بالكتاب، وتلك سمته أن يعرض عن الجاهلين، ولا ينتقم لنفسه.\nفصل:\nفي قوله: (\"إنما هذا من إخوان الكهان\") دليل على أنهم كانوا يسجعون أو كان غالبًا فيهم، وهذا قول معروف يغني عن الاستشهاد عليه، وفي ابن أبي شيبة من حديث أبي هريرة - ﵁ -: \"إن هذا يقول بقول شاعر\" (^١)، وقد سلف أنه قال: \"أسجع كسجع الأعراب؟ \" (^٢).\nفصل:\nالجنين اسم لما يجن في بطن المرأة، أي: يستتر، قال ابن سيدَه: جن الشيء يجن جنًّا، وأجنه: سترته، وكل شيء ستر عنك فقد جن عنك، وجمع الجنين أجنة (وأجن) (^٣) بإظهار التضعيف، وقد جن الجنين في الرحم يجن جنًّا، وأجنته الحامل (^٤).\nفائدة: الجنين أيضًا: الكفر والقبر.\nفصل:\nقال مالك: أرى أن في جنين الأمة غرة من أمة، قال ابن عبد البر:\n_________\n(^١) \"المصنف\" ٥/ ٣٩١ (٢٧٢٥٩).\n(^٢) رواه مسلم (١٦٨٢/ ٣٧).\n(^٣) كذا بالأصل، وفي \"المحكم\": (أجنن).\n(^٤) \"المحكم\" ٧/ ١٥٤ - ١٥٥.","vol":"30","page":512},{"text":"يريد جنين (المرأة) (^١) من غير سيدها، وذهب مالك والشافعي وأصحابهما إلى أن في جنينها ما تقدم ذكرًا كان أو أنثى، زاد الشافعي: يوم جُني عليها؛ لأنه - ﵇ - قضى في الجنين بغرة، ولم يفرق بين ذكر وأنثى، قلت: قد سلف من حديث أبي المليح أنه كان غلامًا.\nقال المزني: القياس على أصل الشافعي (عشر) (^٢) قيمة أمه يوم تلقيه (^٣).\nقال: ولا أعرف أن تدفع عن الغرة قيمة، إلا أن تكون بموضع لا يوجد فيه، وقال أبو حنيفة: إن خرج الجنين من الأمة من غير سيدها حيًّا ثم مات ففيه قيمته، قال أبو عمر: لم يختلفوا فيه، فإن خرج ميتًا فإن كان ذكرًا كان فيه نصف عشر قيمته لو كان حيًّا، وإن كانت أنثى فيها عشر قيمتها لو كانت حية، قال أبو جعفر: وهو قول أبي حنيفة ومحمد، ولم يحك محمد عن أبي يوسف في ذلك خلافًا.\nوروى أصحاب الإملاء عن أبي يوسف أنه قال: في جنين الأمة ألقاه ميتًا نقص أمه، كما يكون في أجنة البهائم، وقال الحسن كقول مالك، وقال الحكم: كانوا يأخذون جنين الأمة من جنين الحرة، وعن ابن المسيب: في جنين الأمة عشرة دنانير، وعن حماد: فيه حكومة، قال مالك: وإذا قتلت الحامل رجلًا أو امرأة عمدًا لم تقد به حتى تضع حملها، (فيه حكومة) (^٤).\n_________\n(^١) في (ص ٢): الأمة، ولعله الصواب.\n(^٢) في الأصل: عشرة، والمثبت من \"مختصر المزني\".\n(^٣) \"مختصر المزنى\" ص ٣٣٦.\n(^٤) كذا بالأصل.","vol":"30","page":513},{"text":"قال ابن عبد البر: وهذا إجماع من العلماء وسنة مسنونة؛ لأنه - ﵇ - لم يرجم الحامل المعترفة بالزنا حتى وضعت.\nوسئل مالك عن جنين اليهودية أو النصرانية يطرح، فقال: أنا أرى فيه عشر دية أُمه.\nوهو قول الشافعي، وأما أبو حنيفة فقال: هو كجنين المسلمة سواء، وهو قول الأوزاعي.\nواختلفوا في الجنين يخرج من بطن أمه ميتًا، وقد ماتت من ضرب بطنها، فقال مالك والشافعي وأصحابهما: لا شيء فيه من غرة ولا غيرها إذا ألقته بعد موتها ميتًا، وقال ربيعة والليث: فيه الغرة، روي ذلك عن الزهري.\nقال أبو عمر: وهو قول أشهب في هذا كقول الليث، وقد أجمعوا أنها لو ماتت من الضرب ولم تلق الجنين أنه لا شيء فيه.\nوكذلك (أحمد) (^١): أنه لو ضرب بطن امرأة ميتة، فألقت جنينًا ميتًا لا شيء فيه (^٢).\nفصل:\nترجم البخاري على هذا في الديات باب: جنين المرأة، وباب: جنين المرأة وأن العقل على الوالد وعصبة الوالد لا على الولد، (وسيأتي كلام ابن بطال في هذِه الترجمة.\nوقال الإسماعيلي: ليس فيه إيجاب العقل على الوالد، فإن أراد الوالدة التي كانت هي الجانية، فقد يكون الحكم عليها وإذا ماتت\n_________\n(^١) كذا بالأصل، وفي \"الاستذكار\" ٢٥/ ٨٨: (أجمعوا) ولعله الصواب.\n(^٢) \"الاستذكار\" ٢٥/ ٨٤ - ٨٨، بتصرف.","vol":"30","page":514},{"text":"أو عاشت) (^١) فالعقل على عصبتها، وفي هذا بيان إخراج الابن من العصبة، وذكر في الأول حديث عمر في إملاص المرأة وهو بالصاد المهملة، وهو أن يزلق الجنين قبل وقت الولادة، وكل ما زلق من اليد فقد ملص وأملص وأملصته أنا.\nقال أبو عبيد (^٢): وهو إلقاء المرأة جنينها ميتًا، يقال فيه: أملصت المرأة إملاصًا وإنما سمي بذلك؛ لأنها تزلقه، ولهذا قيل: أملصت (^٣) الناقة وغيرها، وكل شيء زلق من يدك فقد ملص (يملص ملصًا) (^٤) وأملصته إملاصًا (^٥).\nوفي \"المحكم\": أملصت: ألقت الناقة والمرأة ولدها بغير تمام، والجمع مآليص بالياء، فإذا كان ذلك لها عادة فهي مملاص، والولد مملص ومليص، وملص الشيء من يدي ملصًا فهو أملص (وملص) (^٦)، ومليص وتملَّص زلَّ؛ لملاسته، وخص به اللحياني الرشاء والعنان والحبل (^٧).\nوقال الجوهري: الملص بالتحريك: الزلق، وقد ملص الشيء من يدي بالكسر يملص، وانملص الشيء: أفلت، وتدغم النون في الميم (^٨).\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: عبيدة، ولعل الصواب ما أثبتناه فهو في \"غريب الحديث\" لأبي عبيدة كما في التخريج التالي.\n(^٣) من \"غريب الحديث\" وغير واضحة في الأصل، وتشبه: أزلقت.\n(^٤) من (ص ٢).\n(^٥) \"غريب الحديث\" ٢/ ٩٨.\n(^٦) من (ص ٢).\n(^٧) \"المحكم\" ٨/ ٢٢٣.\n(^٨) \"الصحاح\" ٣/ ١٠٥٧.","vol":"30","page":515},{"text":"وقال القزاز: الملص مصدر ملص الشيء يملص؛ إذا سقط متزلجًا: فهو ملص، وكل شيء زلق من يدك فهو ملص، قالوا: والإملاص: أن تلقي الجنين ميتًا، والوليد مليص، وهو أحد ما جاء على فعيل من أفعل.\nقال المطرزي في \"المُغْرِب\": ومن فسر الإملاص بالجنين فقد سها (^١)، وقال الداودي: الإملاص: السقط مثلث السين.\n_________\n(^١) \"المغرب\" ٢/ ٢٧٤.","vol":"30","page":516},{"text":"<span data-type='title' id=toc-4006>١٢ - باب مِيرَاثِ الأَخَوَاتِ مَعَ البَنَاتِ عَصَبَةً</span>\n٦٧٤١ - حَدَّثَنَا بِشْرُ بْنُ خَالِدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ قَالَ: قَضَى فِينَا مُعَاذُ بْنُ جَبَلٍ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - النِّصْفُ لِلاِبْنَةِ وَالنِّصْفُ لِلأُخْتِ. ثُمَّ قَالَ سُلَيْمَانُ قَضَى فِينَا. وَلَمْ يَذْكُرْ: عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -. [انظر: ٦٧٣٤ - مسلم:- فتح: ١٢/ ٢٤].\n\n٦٧٤٢ - حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي قَيْسٍ، عَنْ هُزَيْلٍ قَالَ: قَالَ عَبْدُ اللهِ: لأَقْضِيَنَّ فِيهَا بِقَضَاءِ النَّبِيِّ - ﷺ -: \"لِلاِبْنَةِ النِّصْفُ، وَلاِبْنَةِ الاِبْنِ السُّدُسُ، وَمَا بَقِيَ فَلِلأُخْتِ\". [انظر: ٦٧٣٦ - فتح: ١٢/ ٢٤].\nذكر فيه حديث هزيل السالف في باب: ميراث ابنة الابن مع الابنة مختصرًا، وذكر قبله حديث سُلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ: قَضَى فِينَا مُعَاذُ بْنُ جَبَلٍ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -: النِّصْفُ لِلاِبْنَةِ وَالنَصْفُ لِلأُخْتِ. ثُمَّ قَالَ سُلَيْمَانُ: قَضى فِينَا. وَلَمْ يَذْكُرْ: عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -.\nوهذا رواه في موضع آخر عن الأسود بن يزيد أيضًا، قال: أتانا معاذ باليمن معلمًا وأميرًا؛ فسأله رجل عن رجل تُوفي وترك ابنته وأخته .. لحديث.\nوأخرجه أبو داود عن موسى بن إسماعيل، عن أبان بن يزيد، عن قتادة، عن أبي حسان الأعرج، عن الأسود: أن معاذًا ورث أختًا وابنة جعل لكل واحدة منهما النصف وهو باليمن، ونبي الله حي يومئذٍ (^١).\nقلت: هذا غير (خبر) (^٢) سليمان.\n_________\n(^١) أبو داود (٢٨٩٣).\n(^٢) من (ص ٢).","vol":"30","page":517},{"text":"ثم أفاد أن ذلك في عهده وأنه - ﵇ - حي.\nوكذا رواه الدارقطني من حديث يحيى بن طلحة التيمي، عن المسيب بن رافع، عن الأسود بن يزيد، قال: قدم علينا معاذ حين بعثه رسول الله - ﷺ - فينا، فأعطى البنت النصف، والأخت النصف، ولم يورث العصبة شيئًا.\nومن حديث معاذ بن هشام، ثنا أبي، عن قتادة، عن أبي حسان الأعرج، فذكره وفي آخره: ورسول الله حي بين أظهرهم (^١).\nوفي \"صحيح البرقاني\" من حديث الأشعث، عن الأسود، قال: أخبرت ابن الزبير فقلت: إن معاذًا قضى فينا باليمن .. الحديث، فقال لي ابن الزبير: أنت رسولي إلى عبيد الله بن عتبة بن مسعود فمره فليقض به، قال: وكان قاضي ابن الزبير على الكوفة، زاد يزيد بن هارون: وقضى به عبد الله بن الزبير.\nوفي \"المصنف\": كان ابن الزبير لا يعطي الأخت مع الابنة شيئًا، حتى حُدث أن معاذًا قضى به باليمن. (وفي لفظ) (^٢): كان ابن الزبير قدْ هَمَّ أن يمنع الأخوات مع البنات الميراث، قال الأسود: فحدثته عن معاذ.\nوحدثنا وكيع عن إسرائيل، عن جابر، عن عامر: كان علي وابن مسعود ومعاذ يقولون في ابنة وأخت: النصف والنصف، وهو قول أصحاب محمد - ﷺ - إلا ابن الزبير وابن عباس (^٣).\nإذا تقرر ذلك: فجماعة العلماء إلا من شذ على أن الأخوات عصبة\n_________\n(^١) \"سنن الدارقطني\" ٤/ ٨٢ - ٨٣.\n(^٢) من (ص ٢).\n(^٣) \"المصنف\" لابن أبي شيبة ٦/ ٢٤٤ - ٢٤٥ (٣١٠٦١، ٣١٠٦٥، ٣١٠٦٦).","vol":"30","page":518},{"text":"للبنات يرثون ما فضل عن البنات كبنت وأخت للبنت النصف وللأخت النصف الباقي، وكبنتين وأختين لهما الثلثان وللأختين ما بقي، وكبنت وبنت ابن وأخت -وهي فتوى ابن مسعود- للأولى النصف، وللثانية السدس؛ إذ لا ترث البنات. وإن كثرن -أكثر من الثلثين، وللثالثة الباقي ولو كثرن، هذا قول جماعة من الصحابة غير ابن عباس فإنه كان يقول: للبنت النصف وليس للأخت شيء، وما بقي فهو للعصبة، وكذلك ليس للأخت شيء مع البنت وبنت الابن، وما فضل عنهما لم يكن لها، وكان للعصبة عند ابن عباس، وإن لم يكن عصبة رد الفضل على البنت أو البنات، ولم يوافق ابن عباس أحدٌ على ذلك إلا أهل الظاهر فإنهم احتجوا بقوله تعالى ﴿إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ﴾ [النساء: ١٧٦] فلم يورث الأخت إلا إذا لم يكن للميت ولد، قالوا: ومعلوم أن الابنة من الولد فوجب أن لا ترث الأخت مع وجودها، كما لا ترث مع وجود الابن، وحجة الجماعة السنة الثابتة من حديث ابن مسعود، ولا مدخل للنظر مع وجود الخبر، فكيف وجماعة الصحابة يقولون بحديث ابن مسعود، ولا حجة لأحد خالف السنة، ومن جهة النظر أن شرط عدم الولد في الآية إنما جعل شرطًا في فرضها الذي تقاسم به الورثة ولم يجعل شرطًا في توريثها، فإذا عدم الشرط سقط الفرض، ولم يمنع ذلك أن ترث، بمعنى آخر كما (شرط) (^١) في ميراث الأخ لأخته عند عدم الولد بقوله تعالى ﴿وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ﴾ [النساء: ١٧٦] جعل ذلك شرطًا في ميراثه كما جعله شرطًا (في ميراث الأخت، وقد أجمعت\n_________\n(^١) من (ص ٢).","vol":"30","page":519},{"text":"الجماعة: أن الأخ يرثها مع البنت وإن كان الشرط مقدر، كما شرط) (^١) في ميراث الزوج النصف إذا لم يكن ولد، ولم يمنع ذلك من أن يأخذ (النصف) (^٢) مع البنت بالفرض، و(النصف) (^٣) بالتعصيب إن كان عصبة لامرأته.\nقال ابن عبد البر: ما ذكره مالك في ميراث الإخوة الأشقاء هو الذي عليه جمهور العلماء، وهو قول علي وزيد وسائر الصحابة كلهم إلا ابن عباس، فإنه كان [لا] (^٤) يجعل الأخوات عصبة البنات، وإليه ذهب داود بن علي وطائفة قالوا: والنظر يمنع من توريث الأخوات مع البنات، كما يمنع من توريثهن مع البنين؛ لأن الأصل في الفرائض تقديم الأقرب فالأقرب، ومعلوم أن البنت أقرب من الأخت؛ لأن ولد الميت أقرب إليه من ولد أبيه، وولد أبيه أقرب إليه من ولد جده، وهم يقولون بالرد على ذوي الفروض.\nوكان ابن الزبير يقول بقول ابن عباس حتى أخبره الأسود بقضاء معاذ، وفي بعض الروايات: ورسول الله - ﷺ - حي، كما سلف، فرجع ابن الزبير إلى قول معاذ، وحديث معاذ من أثبت الأحاديث (^٥).\nقال ابن حزم: وليس في الروايات عن الصحابة أنهم ورثوا الأخت مع البنت مع وجود (عاصبة) (^٦) ذكر، فبطل أن يكون لهم متعلق بشيء منها (^٧).\n_________\n(^١) من (ص ٢).\n(^٢) كذا بالأصل.\n(^٣) كذا بالأصل.\n(^٤) زيادة لازمة من \"الاستذكار\".\n(^٥) \"الاستذكار\" ١٥/ ١٦ - ١٨ بتصرف.\n(^٦) كذا بالأصل، وفي \"المحلى\": (عاصب).\n(^٧) \"المحلى\" ٩/ ٢٥٨.","vol":"30","page":520},{"text":"<span data-type='title' id=toc-4007>١٣ - باب مِيرَاثِ الإِخْوَةِ وَالأَخَوَاتِ</span>\n٦٧٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عُثْمَانَ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرًا - ﵁ - قَالَ: دَخَلَ عَلَيَّ النَّبِيُّ - ﷺ - وَأَنَا مَرِيضٌ، فَدَعَا بِوَضُوءٍ فَتَوَضَّأَ، ثُمَّ نَضَحَ عَلَيَّ مِنْ وَضُوئِهِ، فَأَفَقْتُ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّمَا لِي أَخَوَاتٌ. فَنَزَلَتْ آيَةُ الْفَرَائِضِ. [انظر: ١٩٤ - مسلم: ١٦١٦ - فتح: ١٢/ ٢٥].\nذكر فيه حديث جابر - ﵁ -: دَخَلَ عَلَيَّ رسول الله - ﷺ - وَأَنَا مَرِيضٌ، فَدَعَا بِوَضُوءٍ فَتَوَضَّاَ، ثُمَّ نَضحَ عَلَيَّ مِنْ وَضُوئِهِ، قال: فَأَفَقْتُ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّمَا لِي أَخَوَاتٌ. فَنَزَلَتْ آيَةُ الفَرَائِضِ.\nوقد سلف غير مرة، وليس فيه أكثر من أن الأخوات يرثن، وقام الإجماع على أن الإخوة والأخوات من الأبوين أو من الأب ذكورًا كانوا، أو إناثًا لا يرثون مع ابن ولا مع ابن ابن وإن سفل، ولا مع الأب، واختلفوا في ميراث الأخوات مع الجد على ما سلف في باب ميراث الجد، مع اختلافهم في ميراث الإخوة معه، فمن ورثهن معه جعله أخًا وأعطاه مثل ما أعطى الأختين، ومن لم يورثهن وجعله أبًا حجبهن به، وهو مذهب الصديق وابن عباس وجماعة كما سلف، ويرثن -فيما عدا الجد والأب والابن- للواحدة النصف، والاثنتين فصاعدًا الثلثان؛ إلا في المشَّركة وهي زوج وأم وجد وأخت شقيقة أو لأب، فللزوج نصف وللأم ثلث لعدم من يحجبها عنه، وللجد سدس كذلك أيضًا، وللأخت نصف لعدم من يسقطها ومن يعصبها، فإن الجد لو عصبها نقص حقه فتعين الفرض لها فتعول إلى تسعة، ثم يقتسم الجد والأخت نصيبهما أثلاثًا، له الثلثان.\nوقد أوضحت ذلك في \"شرح الفرائض الوسيط\" وفي كتب الفروع","vol":"30","page":521},{"text":"أيضًا لا سيما \"شرح المنهاج\" (^١) فراجعه.\nوفرضها ابن بطال في زوج وأم وإخوة لأم وإخوة أشقاء، قال: فلم يفضل عن شيء نصيب الأخ والأم والإخوة للأم فيشرك بنو الأب والأم مع بني الأم في الثلث من أجل أنهم كلهم إخوة المتوفى لأمه، وإنما ورثوا بالأم لقوله تعالى ﴿وَإِنْ كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ﴾ [النساء: ١٢] الآية، فلذلك شركوا في هذِه الفريضة، قال: وقد اختلف الصحابة في هذِه المسألة، فروي عن عمر وعثمان (وزيد) (^٢) أنهم قالوا بالتشريك، وهو قول مالك والثوري والشافعي وإسحاق، وروي عن علي وأبي بن كعب وابن مسعود وأبي موسى، أنهم لا يشركون الأخ للأب والأم مع الإخوة للأم؛ لأنهم عصبة، وقد استغرقت الفرائض المال ولم يبق منه شيء، وإلى هذا ذهب ابن أبي ليلى وطائفة من الكوفيين (^٣).\n_________\n(^١) انظر \"عجالة المحتاج إلى توجيه المنهاج\" ٣/ ١٠٦٤.\n(^٢) في الأصل: وزعم. تحريف والمثبت من \"شرح ابن بطال\".\n(^٣) \"شرح ابن بطال\" ٨/ ٣٥٧ - ٣٥٨، وانظر: \"مختصر اختلاف العلماء\" ٤/ ٤٦٠.","vol":"30","page":522},{"text":"<span data-type='title' id=toc-4008>١٤ - باب ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ إلى آخر السورة [النساء: ١٧٦]\n٦٧٤٤ </span>- حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ - ﵁ - قَالَ: آخِرُ آيَةٍ نَزَلَتْ خَاتِمَةُ سُورَةِ النِّسَاءِ ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ [النساء:١٧٦]. [انظر: ٤٣٦٤ - مسلم: ١٦١٨ - فتح: ١٢/ ٢٦].\nذكر فيه حديث البَرَاءِ - ﵁ - قَالَ: آخِرُ آيَةٍ نَزَلَتْ خَاتِمَةُ سُورَةِ النِّسَاءِ ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾.\nهذا أحد الأقوال كما سلف في التفسير (^١).\nوروي عن ابن عباس - ﵄ -: أن آخر آية نزلت ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ (^٢) [التوبة: ١٢٨] وعنه ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ﴾ (^٣) [البقرة: ٢٨١] وقوله: ﴿أَنْ تَضِلُّوا﴾، أي: لئلا تضلوا.\nوقال البصريون: هذا خطأ لا يجوز إضماره، والمعنى عندهم: كراهية أن تضلوا مثل ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢] ومعنى آخر: يبين الله لكم الضلالة، أي: أن تفعلوا فعلكم، كما تقول: يعجبني أن تقوم أي: قيامك.\n_________\n(^١) سلف برقم (٤٦٠٥) باب: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾.\n(^٢) رواه أحمد ٥/ ١١٧، والطبراني ١/ ١٩٩ (٥٣٣)، والحاكم في \"المستدرك\" ٢/ ٣٣٨ ثلاثتهم من طريق ابن عباس عن أبي بن كعب.\n(^٣) رواه النسائي في \"الكبرى\" ٦/ ٣٠٧ (١١٠٥٨)، والطبراني ١١/ ٣٧١ (١٢٠٤٠)، وسلف في البخاري معلقًا بعد حديث (٢٠٨٥).","vol":"30","page":523},{"text":"واختلف العلماء في معنى الكلالة على أقوال سلفت، (فقالت طائفة) (^١): هي من لا ولد له ولا والد، وهذا قول الصديق وعمر وعلي وزيد وابن مسعود وابن عباس، وعليه أكثر التابعين، وهو قول الفقهاء بالحجاز والعراق، وقالت أخرى: هي من لا ولد له خاصة، وروي عن ابن عباس (^٢).\nوقالت أخرى: ما خلا الوالد، رواه شعبة عن الحكم بن عتيبة (^٣)، وقالت أخرى: إنها الميت نفسه سمي بذلك إذا ورثه غير والده وولده، وقالت أخرى: هي الذين يرثون الميت إذا لم يكن فيهم والد ولا ولد.\nوقالت أخرى: هي (ورثة) (^٤) الحي والميت جميعًا عن ابن زيد، واختار العكبري (^٥) أنها ورثة الميت دون الميت، واحتج بحديث جابر: (إنما يرثني كلالة)، فكيف بالميراث، وبحديث سعد: يا رسول الله، ليس لي وارث إلا كلالة، وقام الإجماع أن الإخوة المذكورين في هذِه الآية في الكلالة هم الإخوة للأب والأم، أو للأب عند عدم الذين للأب والأم؛ لإعطائهم فيها الأخت النصف، (وللأختين) (^٦) فصاعدًا الثلثين، وللإخوة الرجال والنساء للذكر مثل حظ الأنثيين؛ لأنه لا خلاف أن ميراث (الإخوة) (^٧) للأم ليس هكذا، وأنهم شركاء في\n_________\n(^١) من (ص ٢).\n(^٢) رواه عبد الرزاق في \"المصنف\" ١٠/ ٣٠٣ (١٩١٨٩)، ابن أبي شيبة ٦/ ٣٠٢، والدارمي ٤/ ١٩٤٥ (٣٠١٧).\n(^٣) رواه ابن أبي شيبة ٦/ ٣٠٢ (٣١٥٩٤)، وفيه: ما دون الولد والأب.\n(^٤) من (ص ٢).\n(^٥) \"البيان في إعراب القرآن\" ص ٢٣٦.\n(^٦) في الأصل: وللأنثيين.\n(^٧) في (ص ٢): الأخت.","vol":"30","page":524},{"text":"الثلث الذكر والأنثى فيه سواء، وإجماعهم في الكلالة التي في أول السورة: أن الإخوة فيها للأم خاصة؛ لأن فريضة كل واحد منهما السدس، ولا خلاف أن ميراث الإخوة للأب والأم ليس كذلك (^١).\n_________\n(^١) انظر: \"الإجماع\" لابن المنذر ص ٩٣ (٣٢٩).","vol":"30","page":525},{"text":"<span data-type='title' id=toc-4009>١٥ - باب في ابْنَيْ عَمٍّ: أَحَدُهُمَا أَخٌ لِلأُمِّ، وَالآخَرُ زَوْجٌ</span>\nوَقَالَ عَلِيٌّ - ﵁ -: لِلزَّوْجِ النِّصْفُ، وَلِلأَخِ مِنَ الأُمِّ السُّدُسُ، وَمَا بَقِيَ بَيْنَهُمَا نِصْفَانِ.\n\n٦٧٤٥ - حَدَّثَنَا مَحْمُودٌ، أَخْبَرَنَا عُبَيْدُ اللهِ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ، فَمَنْ مَاتَ وَتَرَكَ مَالًا فَمَالُهُ لِمَوَالِي الْعَصَبَةِ، وَمَنْ تَرَكَ كَلاًّ أَوْ ضَيَاعًا فَأَنَا وَلِيُّهُ فَلأُدْعَى لَهُ». [انظر: ٢٢٩٨ - مسلم: ١٦١٩ - فتح: ١٢/ ٢٧].\n\n٦٧٤٦ - حَدَّثَنَا أُمَيَّةُ بْنُ بِسْطَامٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ رَوْحٍ، عَنْ عَبْدِ اللهِ بْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَلْحِقُوا الفَرَائِضَ بِأَهْلِهَا، فَمَا تَرَكَتِ الْفَرَائِضُ فَلأَوْلَى رَجُلٍ ذَكَرٍ» [انظر: ٦٧٣٢ - مسلم: ١٦١٥ - فتح: ١٢/ ٢٧].\nثم ذكر حديث ابن عباس - ﵄ - السالف: \"أَلْحِقُوا الفَرَائِضَ بِأَهْلِهَا، فَمَا تَرَكَتِ الفَرَائِضُ فَلأَوْلَى رَجُلٍ ذَكرٍ\".\nوذكر قبله حديث أَبِي هُرَيْرَةَ - ﵁ -: \"أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ، فَمَنْ مَاتَ وَتَرَكَ مَالًا فَمَالُهُ لِمَوَالِي العَصَبَةِ، وَمَنْ تَرَكَ كَلًّا أَوْ ضَيَاعًا فَأَنَا وَلِيُّهُ، فَلِأُدْعَى لَهُ\".\nالشرح:\nأثر علي - ﵁ - أخرجه يزيد بن هارون، عن حماد بن سلمة، عن أوس بن ثابت، عن حكيم بن عقال، قال: أتي شريح في امرأة تركت ابني عمها: أحدهما زوجها، والآخر أخوها لأمها، فأعطى الزوج النصف، وأعطى الأخ من الأم ما بقي، فبلغ ذلك علي بن أبي طالب","vol":"30","page":526},{"text":"فقال: ادع لي العبد الأبظر (^١)، فدعى شريح فقال: ما قضيت أبكتاب الله أو بسنة رسوله؟ قال بكتاب الله. قال: أين؟ قال: ﴿وَأُولُو الْأَرْحَامِ﴾، قال علي: فهل قال للزوج النصف ولهذا ما بقي؟ ثم أعطى الزوج النصف والأخ من الأم السدس، ثم قسم بينهما ما بقي (^٢).\nوأخبرنا سفيان بن سعيد، عن أبي إسحاق، عن الحارث، عن علي - ﵁ - أنه أفتى في ابني عم: أحدهما أخ لأم، فقيل له: إن عبد الله كان يعطي الأخ من الأم المال كله، فقال: يرحمه الله إن كان لفقيهًا ولو كنت أنا لأعطيت الأخ من الأم السدس، ثم قسمت ما بقي بينهما (^٣).\nوأخبرنا محمد بن سالم عن الشعبي في امرأة تركت ابني عم، أحدهما زوجها والآخر أخوها لأمها في قول علي وزيد - ﵄ -: للزوج النصف، وللأخ من الأم السدس وهما شريكان فيما بقي (^٤).\nوهذِه المسألة اختلف العلماء فيها، فقال كقول عليٍّ زيدُ بنُ ثابت، وهو قول المدنيين والثوري والأربعة وإسحاق، وفيه قول ثانٍ: أن جميع المال للذي جمع القرابتين، قاله عمر وابن مسعود قالا في ابني عم، أحدهما أخ لأم: الأخ لأم أحق له السدس فرضًا، وباقي المال تعصيبًا، وهو قول الحسن البصري وشريح وعطاء والنخعي وابن\n_________\n(^١) ورد في هامش الأصل: البظارة هنة نابتة في الشفة العليا وهي الحثرمة ما لم تطل؛ فإذا طالت قليلا فالرجل أبظر حينئذ، ومنه قول علي - ﵁ - ما قال، والله أعلم.\n(^٢) رواه من طريقه البيهقي في \"السنن\" ٦/ ٢٣٩ - ٢٤٠.\n(^٣) رواه الدارمي في \"السنن\" ٤/ ١٩٠٢ - ١٩٠٣ (٢٩٣٠)، والدارقطني ٤/ ٨٧، والبيهقي في \"السنن\" ٦/ ٢٤٠.\n(^٤) رواه سعيد بن منصور في \"السنن\" ١/ ٦٣ (١٢٩)، والبيهقي في \"السنن\" ٦/ ٢٤٠.","vol":"30","page":527},{"text":"سيرين، وإليه ذهب أبو ثور وأهل الظاهر (^١)، ووقع لأشهب في كتاب ابن حبيب: ابن العم إذا كان أخًا لأم يرث موالي أخيه لأمه دون بني عمه وإخوته لأبيه، واحتجوا في الإجماع في أخوين شقيق ولأب أن المال للأول؛ لأنه أقرب بأم فكذلك ابنا عم إذا كان أحدهما أخًا لأم، فالمال له قياسًا على ما أجمعوا عليه من الأخوين، واحتج الأول بأن أحدهما منفرد بكونه أخًا لأم فوجب أن يأخذ نصيبه، ثم يساوى بينه وبين من يشاركه في قرابته، ويساويه في درجته، وإلى هذا ذهب البخاري واستدل عليه بقوله (- ﵇ -) (^٢): \"فماله لموالي العصبة\" وهم بنو العم، وكذلك قال أهل التأويل في قوله تعالى ﴿وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي﴾ [مريم: ٥] أنهم بنو العم؛ فسوى بينهم في الميراث، ولم يجعل بعضهم أولى من بعض.\nوكذلك قوله: \"ألحقوا الفرائض بأهلها\" أي: أعطوا الزوج فريضته، ولما لم يكن الزوج أولى من ابن عمه الذي هو أخ لأم، إذ هو (تعدده) (^٣) لما اقتسما ما بقي؛ لأنه ليس بأولى منه فينفرد بالمال، فإن احتجوا بقوله: \"فما أبقت .. \" إلى آخره، فهو دليلنا والباقي بعد السدس، قد استوى بعصبتهما فيه إذ وجد في كل واحد منهما الذكورة والتعصيب.\nوقد أجمعوا في ثلاثة إخوة (لأم) (^٤) أحدهم ابن عم أن للثلاثة إخوة الثلث، والباقي لابن العم، ومعلوم أن ابن العم قد اجتمعت فيه القرابتان.\n_________\n(^١) انظر: \"الاستذكار\" ١٥/ ٤٧٧.\n(^٢) من (ص ٢).\n(^٣) كذا بالأصل.\n(^٤) في الأصل: ثم.","vol":"30","page":528},{"text":"فصل:\nقوله: \"فلأدعى\" إعرابها -كما نبه عليه ابن بطال-: فلأدع له؛ لأنها لام الأمر، الأغلب من أمرها إذا اتصل بها واو أو فاء الإسكان، ويجوز كسرها، وهو الأصل في لام الأمر أن تكون مكسورة؛ لقوله تعالى ﴿وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ﴾ [الحج: ٢٩] قرئ بكسر اللام وإسكانها وثبات الألف بعد العين في موضع الجزم والوقف يجوز تشبيهًا لها بالياء والواو أو أحدهما، كما قال:\nألم يأتيك والأنباء تنمي.\nوكما قال الآخر:\nلم يهجو ولم يدع.\nوقال في الألف:\nإذا العجوز غضبت فطلق … ولا ترضاها ولا تملق\nوكما قال:\nوتضحك مني شيخة عبشمية … كأن لم ترى قبلي أسيرا يمانيا\nوكان القياس: لا ترضها، ولم يرو معنى قوله: \"فلأدع له\"، أي: فادعوني له حتى أقوم بكلِّه وضياعه (^١).\nوذكره ابن التين بلفظ: \"فلأدعى له\"، وكذا وقع في ابن بطال (^٢).\nثم قال -أعني ابن التين-: وصوابه: فلأدع بحذف الألف وحذفها علامة الجزم؛ (لأنه مجزوم) (^٣) بلام الأمر؛ لأن كل فعل آخره واو أو ياء\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٣٦١.\n(^٢) السابق.\n(^٣) من (ص ٢).","vol":"30","page":529},{"text":"أو ألف، فجزمه بحذف آخره، هذا هو المشهور من اللغتين ومن العرب من يجري المعتل مجرى الصحيح فيسكنه في موضع الجزم، ويرفعه في موضع الرفع.\nثم ذكر الأبيات السالفة، (وعن) (^١) رواية لابن كثير: (إنه من يتقي ويصبر) [يوسف:٩٠] بإثبات الياء وإسكان الراء. قيل: وهو جار على هذا، وأن الضمة مقدرة في الياء من يتقي، فحذفت للجزم وتقرأ اللام من فلأدع بالإسكان والكسر -كما سلف- وهو الأصل في لام الأمر، والياء إذا اتصلت بها مثل الواو.\nفصل:\nوالكل: العيال والثقل، قال تعالى ﴿وَهُوَ كَلٌّ عَلَى مَوْلَاهُ﴾ [النحل: ٧٦] والكل أيضًا اليتيم.\nوالضياع- بالفتح أيضًا- وهو مصدر ضاع الشيء (يضيع) (^٢) ضيعة وضياعًا، أي: هلك فهو على تقدير حرف محذوف، أي: كأضياع، والضياع بالكسر جمع ضيعة وهي العقار.\n_________\n(^١) كذا بالأصل.\n(^٢) من (ص ٢).","vol":"30","page":530},{"text":"<span data-type='title' id=toc-4010>١٦ - باب ذَوِي الأَرْحَامِ</span>\n٦٧٤٧ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: قُلْتُ لأَبِي أُسَامَةَ: حَدَّثَكُمْ إِدْرِيسُ: حَدَّثَنَا طَلْحَةُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣] (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ) قَالَ: كَانَ الْمُهَاجِرُونَ حِينَ قَدِمُوا الْمَدِينَةَ يَرِثُ الأَنْصَاريُّ الْمُهَاجِرِيَّ دُونَ ذَوِي رَحِمِهِ؛ لِلأُخُوَّةِ الَّتِي آخَى النَّبِيُّ - ﷺ - بَيْنَهُمْ، فَلَمَّا نَزَلَتْ ﴿جَعَلْنَا مَوَالِىَ﴾ [النساء: ٣٣] قَالَ: نَسَخَتْهَا: وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ. [انظر: ٢٢٩٢ - فتح: ١٢/ ٢٩].\nذكر فيه حديث سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابن عَبَّاسٍ - ﵄ -: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣] (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ) قَالَ: كَانَ المُهَاجِرُونَ حِينَ قَدِمُوا المَدِينَةَ يَرِثُ الأَنْصَارِيُّ المُهَاجِرِيَّ دُونَ ذَوِي رَحِمِهِ؛ لِلإخوَّة التِي آخَى النَّبِيُّ - ﷺ - بَيْنَهُمْ، فَلَمَّا نَزَلَتْ: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣] نَسَخَتْهَا: (وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ).\nالشرح:\nكذا وقع هذا هنا، والصواب أن المنسوخة (وَالَّذِينَ عاقدت أَيْمَانُكُمْ) [النساء: ٣٣] كما (نبه عليه) (^١) الطبري في رواية عن ابن عباس (^٢)، كما نبه عليه ابن بطال (^٣) وغيره، وأنه لما نزلت كان المهاجرون حين قدموا المدينة يرث الأنصاري المهاجري دون ذوي رحمه للإخوة المذكورة، فلما نزلت ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ [النساء: ٣٣] نسختها.\n_________\n(^١) في (ص ٢): بينه.\n(^٢) \"تفسير الطبري\" ٤/ ٥٦ (٩٢٧٦).\n(^٣) \"شرح ابن بطال\" ٨/ ٣٦٢ وما سيأتي نقلًا منه.","vol":"30","page":531},{"text":"وجمهور السلف على أن الناسخ لهذِه الآية قوله تعالى: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾ [الأنفال: ٧٥] روي هذا عن ابن عباس وقتادة والحسن، وهو الذي أثبته أبو عبيد في \"ناسخه ومنسوخه\".\nوفيها قول آخر روي عن الزهري، عن ابن المسيب قال: أمر الله تعالى الذين تبنوا غير أبنائهم في الجاهلية وورثوهم في الإسلام أن يجعلوا لهم نصيبًا في الوصية وُيرَدَّ الميراث إلى ذي الرحم والعصبة (^١)، وقالت طائفة: قوله تعالى: ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ﴾ [النساء: ٣٣] محكمة، وإنما أمر الله المؤمنين أن يعطوا الحلفاء أنصباءهم من النصرة والنصيحة والرفادة، وما أشبه ذلك دون الميراث، (ويوصى لهم) (^٢)، ذكره أيضًا الطبري، عن ابن عباس، وهو قول مجاهد والسدي (^٣)، وسلف طرف من ذلك في التفسير.\nوقد اختلف السلف فمن بعدهم في توريث ذوي الأرحام، وهم الذين لا سهم لهم في الكتاب والسنة من قرابة الميت، وليس بعصبة وهم عشرة أصناف: أبو الأم، وكل جد وجدة سافلين، وأولاد البنات، وبنات الإخوة، وأولاد الأخوات، وبنو الإخوة للأم، والعم للأم، وبنات الأعمام والعمات، والأخوال والخالات، والمدلون بهم من الأولاد.\nفقالت طائفة: إذا ما لم يكن للميت وارث له فرض مسمى، فماله لموالي العتاقة الذين أعتقوه، فإن لم يكن فبيت المال، ولا يرث من لا فرض له من ذوي الأرحام، روي هذا عن الصديق وزيد بن ثابت\n_________\n(^١) رواه الطبري ٤/ ٥٧.\n(^٢) من (ص ٢).\n(^٣) \"تفسير الطبري\" ٤/ ٥٦ - ٥٧.","vol":"30","page":532},{"text":"وابن عمر، ورواية عن علي، وهو قول أهل المدينة: الزهري وأبي الزناد وربيعة ومالك. وروي عن مكحول والأوزاعي، وبه قال الشافعي.\nواختلف زيد ومالك في أم أبي الأب، فورثها زيد ولم يورثها مالك، وكان عمر وابن مسعود وابن عباس ومعاذ وأبو الدرداء (وأبو ثور) (^١) يورثون ذوي الأرحام، ولا يعطون الولاء مع الرحم شيئًا (^٢).\nواختلف في ذلك عن علي، كذا في كتاب ابن بطال (^٣)، وهي مروية عنه من طريق الحسن بن عمارة -أحد الهلكى-، عن الحكم، ولم يسمع من علي شيئًا، والرواية عن عمر رواها زياد بن أبيه وزياد والحسن وبكر بن عبد الله وإبراهيم، ولم يسمعوا منه، وروى عبد الله بن شداد والزهري أنه - ﵇ - قال: \"الخالة والدة\" وهذا مرسل (^٤)، وبتوريثهم قال ابن أبي ليلى والنخعي وعطاء وجماعة من التابعين، وهو قول الكوفيين وأحمد وإسحاق (^٥).\nقال ابن عبد البر: وإليه ذهب سائر الصحابة غير زيد كلَّهم من كانوا (^٦)، وبذلك قال فقهاء الأمصار -العراق والكوفة والبصرة- وجماعة من العلماء في سائر الآفاق، واحتجوا بقوله تعالى\n_________\n(^١) كذا بالأصل، والمصنف ينقل هنا عن ابن بطال، وليست هذِه الكلمة فيه.\n(^٢) رواه عن بعضهم ابن أبي شيبة ٦/ ٢٥٤ (٣١١٤٩ - ٣١١٥١).\n(^٣) \"شرح ابن بطال\" ٨/ ٣٦٢ - ٣٦٤.\n(^٤) رواه المروزي في \"البر والصلة\" (٨٢، ٨٤) عن الزهري.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٤/ ٤٧٢، و\"المعونة\" ٢/ ٧٠، و\"الاستذكار\" ١٥/ ٤٨٢، و\"المغني\" ٩/ ٨٥.\n(^٦) الضمير عائد على ذوي الأرحام وليس الصحابة، فانتبه.","vol":"30","page":533},{"text":"﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾ [الأنفال: ٧٥] قالوا: وقد اجتمع فيه سببان: القرابة والإِسلام، فهو أولى ممن له سبب واحد وهو الإسلام، وقاسوا ابنة الابن علي الجدة التي وردت فيها السنة؛ لأن كل واحد يدلي بأبي وارثه (^١).\nوفي أبي داود والنسائي وابن ماجه من حديث المقدام بن معدي كرب: \"الخال وارث من لا وارث له يعقل عنه ويرثه\" وصححه ابن حبان والحاكم وقال: على شرط الشيخين (^٢). وخولف. قال البيهقي: كان يحيى بن معين يضعفه، ويقول: ليس فيه حديث قوي (^٣).\nوفي الترمذي محسنًا عن عمر مرفوعًا: \"الخال وارث من لا وارث له\" (^٤)، وأخرجه النسائي من حديث عائشة - ﵂ - (^٥).\nوأخرجه عبد الرزاق أيضًا، عن ابن جريج، عن عمرو بن مسلم، حدثنا طاوس عنها (^٦).\nوأخرجه الدارقطني من حديث أبي عاصم موقوفًا، قال: قيل له عن رسول الله - ﷺ - فسكت فقال له الشاذكونى، حدثنا عن رسول الله - ﷺ - فسكت (^٧).\n_________\n(^١) \"الاستذكار\" ١٥/ ٤٨١ - ٤٨٤ بتصرف.\n(^٢) أبو داود (٢٨٩٩)، النسائي في \"الكبرى\" ٤/ ٧٦١ (٦٣٥٤)، ابن ماجه (٢٦٣٤)، ابن حبان ١٣/ ٣٩٧ (٦٠٣٥)، الحاكم ٤/ ٣٤٤.\nوحسنه الألباني في \"صحيح أبي داود\" (٢٥٧٨)، وفي \"الإرواء\" ٦/ ١٣٨.\n(^٣) \"سنن البيهقي الكبرى\" ٦/ ٢١٤.\n(^٤) الترمذي (٢١٠٣). وصححه الألباني في \"الإرواء\" (١٧٠٠).\n(^٥) \"السنن الكبرى\" ٤/ ٧٦ (٦٣٥٢).\n(^٦) \"مصنف عبد الرزاق\" ٩/ ٢٠ (١٦٢٠٢).\n(^٧) \"سنن الدارقطني\" ٤/ ٨٥.","vol":"30","page":534},{"text":"ورفعه أيضًا عن ابن جريج، عبدُ الرزاق (^١) وروح، ومن حديث ليث عن ابن المنكدر، عن أبي هريرة - ﵁ - مرفوعًا مثله، وعند عبد الرزاق، عن إبراهيم بن محمد، عن داود بن الحصين، عن عمرو بن شعيب، عن أبيه، عن جده مثله، وعند عبد الرزاق، عن الثوري، عن ابن إسحاق، عن محمد بن يحيى بن حَبان، عن عمه واسع بن حَبان: أن النبي - ﷺ - ورث الدحداحة (^٢). واسعٌ أثبت أحمد صحبته، قال الشافعي: وثابت بن الدحداحة توفي يوم أحد قبل أن تنزل الفرائض (^٣)، وحجة من لم يورثهم أن الله تعالى قد نسخ الموارثة بالحِلْف والمؤاخاة والهجرة، بقوله ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾ [الأنفال: ٧٥].\nوإنما عني بهذِه الآية من ذوي الأرحام من ذكرهم في كتابه من أهل الفرائض المسماة، لا جميع ذوي الأرحام؛ لأن هذِه الآية الكريمة مجملة جامعة، والظاهر لكل ذي رحم قرب أو بعد، وآيات المواريث مفسرة، والمفسر يقضي على المجمل ويبينه، فلا يرث من ذوي الأرحام إلا من ذكر الله في آية المواريث، قالوا: وقد جعل الشارع الولاء نسبًا ثانيًا أقامه مقام العصبة، فقال: \"الولاء لمن أعتق\" (^٤)، وقال: \"الولاء لحمة كلحمة النسب\" (^٥)، ونهى عن بيع الولاء وعن هبته.\n_________\n(^١) \"المصنف\" ٩/ ٢٠ (١٦٢٠١)، ١٠/ ٢٨٥ (١٩١٢٣).\nوانظر \"الإرواء\" ٦/ ١٣٩ - ١٤١.\n(^٢) \"المصنف\"١٠/ ٢٨٤ (١٩١٢٠).\n(^٣) انظر: \"سنن البيهقي\" ٦/ ٢١٥.\n(^٤) سلف برقم (٢١٥٦).\n(^٥) رواه الدارمي ٤/ ٢٠١٩ (٣٢٠٣)، وابن حبان ١١/ ٣٢٥ (٤٩٥٠)، والحاكم ٤/ ٣٤٠.","vol":"30","page":535},{"text":"وأجمعت الأمة أن المولى المعتق يعقل عن مولاه الجنايات التي تحملها العاقلة، فأقاموه مقام العصبة فثبت بذلك أن حكم المولى حكم ابن العم والرجل من العشيرة، فكان أحق بالمال من ذوي الأرحام الذين ليسوا بعصبة ولا أصحاب فرائض؛ لأنه - ﵇ - قال: \"من ترك مالًا فلعصبته\".\nوأجمعوا أن ما فضل من المال عن أصحاب الفروض فهو للعصبة، وأن من لا سهم له في كتاب الله من ذوي الأرحام لا ميراث له مع العصبة. ثم حكموا للمولى بحكم العصبة، فثبت بذلك أن ما فضل عن أصحاب الفروض يكون له؛ لأنه عصبة.\nوأجمعوا أن الميت إذا ترك مولاه الذي أعتقه ولم يخلف ذا رحم أن الميراث له، فأقاموه مقام العصبة فصار هذا أصلًا متفقًا عليه.\nواختلفوا في توريث من لا سهم له في كتاب الله، وليس بعصبة من ذوي الأرحام، فيكتفى بما أجمع عليه مما اختلف فيه، وفي \"صحيح الحاكم\" من حديث عبد الله بن جعفر، عن عبد الله بن دينار، عن ابن عمر - ﵄ - قال: أقبل رسول الله - ﷺ - على حمار، فلقيه رجل فقال: يا رسول الله رجل ترك عمته وخالته لا وارث له غيرهما، فرفع رأسه إلى السماء فقال: \"اللهم رجل ترك عمته وخالته لا وارث له غيرهما\" ثم قال: \"أين السائل\" قال: ها أنا ذا، قال: \"لا ميراث لهما\"، رواه الحاكم وقال: صحيح الإسناد، فإن عبد الله بن جعفر المديني وإن شهد عليه ابنه بسوء الحفظ، فليس ممن يترك حديثه، وقد صح بشواهده (^١).\n_________\n(^١) \"المستدرك\" ٤/ ٣٤٣.","vol":"30","page":536},{"text":"قلت: ولا أعلم أحدًا احتج بعبد الله (^١) هذا.\nوفي \"مصنف عبد الرزاق\": عن معمر، عن زيد بن أسلم وصفوان بن سليم نحوه (^٢)، وروى يزيد بن هارون، عن محمد بن مطرف، عن زيد بن أسلم، ومحمد بن عبد الرحيم بن المجبر، عن زيد وعطاء بن يسار قال: أتى رجل رسول الله - ﷺ - فقال: يا رسول الله إن رجلًا هلك وترك عمة وخالة، وانطلق يقسم ميراثه، فتبعه رسول الله على حمار فقال: \"يا رب رجل ترك عمة وخالة\" ثم قال: \"لا أرى ينزل عليَّ شيء لا شيء لهما\" (^٣).\nولأبي داود: ركب - ﵇ - إلى قباء يستخبر الله في العمة والخالة، فأنزل الله عليه: لا ميراث لهما، ولكن يرثون للرحم (^٤). وأسنده مسعدة ابن اليسع -وهو متروك- عن محمد بن عمرو عن أبي سلمة، عن أبي هريرة - ﵁ - في أنه لا شيء لهما، والصواب الإرسال (^٥).\nتنبيه: حاصل ما حكيناه ذكر قولين: البداءة بالولاء بعد الفروض ثم ببيت المال دون ذوي الأرحام، والبداءة بالرحم على الولاء، وحاصل ما حكاه ابن التين ثلاثة أقوال:\n_________\n(^١) في الأصل أقحمت هنا كلمة (وابنه) ولا تستقيم العبارة؛ إذ إن ابنه إمام، وهو علي، شيخ البخاري.\n(^٢) \"مصنف عبد الرزاق\" ١٠/ ٢٨١ (١٩١٠٩).\n(^٣) رواه البيهقي ٦/ ٢١٢ من طريق يزيد بن هارون، وإسناده: أنا محمد بن مطرف، عن زيد بن أسلم، ومحمد بن عبد الرحمن بن المجبر، عن زيد بن أسلم، عن عطاء بن يسار.\n(^٤) \"مراسيل أبي داود\" (٣٦١).\n(^٥) رواه الدارقطني في \"السنن\" ٤/ ٩٩.","vol":"30","page":537},{"text":"الأول: وهو قول مالك والشافعي.\nوالثاني: وهو قول جماعة من التابعين.\nثالثها: قول أهل العراق إلا قليل منهم، والحسن يورث مولى العتاقة دون ذوي الأرحام، وهو راجع إلى ما ذكرناه.\nقال: وكل من ورث الرحم الذي لم يسم له فريضة لا يورثه مع رحم سمي له فريضة، ولو قلت: وهو أولى برد الفضل، وإلا فيورثون مع من لم يسم لهم فريضة جميع المال، وإن كان واحدًا ذكرًا كان أو أنثى فترث رحمه (قربت) (^١) أو بعدت لا يختلفون في ذلك، واحتج من لم يورث بأن كل أنثى لم ترث مع أختها لم ترث إذا انفردت أصله بنت المولى؛ ولأن المولى المنعم مقدم على ذوي الأرحام، دل على أنه لا حق لهم في الإرث؛ لأن الولاء لا يتقدم على النسب، وهذا ظاهر على رأي أبي حنيفة وأصحابه لا على رأي الصديق وابن مسعود؛ لأنهما يقدمان ذوي الأرحام على مولى العتاقة.\n_________\n(^١) أثبتناها من هامش الأصل حيث قال: لعله سقط: قربت.","vol":"30","page":538},{"text":"<span data-type='title' id=toc-4011>١٧ - باب مِيرَاثِ المُلَاعَنَةِ</span>\n٦٧٤٨ - حَدَّثَنِي يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَجُلًا لَاعَنَ امْرَأَتَهُ فِي زَمَنِ النَّبِيِّ - ﷺ - وَانْتَفَى مِنْ وَلَدِهَا، فَفَرَّقَ النَّبِيُّ - ﷺ - بَيْنَهُمَا، وَأَلْحَقَ الوَلَدَ بِالْمَرْأَةِ. [انظر: ٤٧٤٨ - مسلم: ١٤٩٤ - فتح: ١٢/ ٣٠].\nحَدَّثَنا يَحْيَى بْنُ قَزَعَةَ، ثَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّ رَجُلًا لَاعَنَ امْرَأَتَهُ فِي زَمَانِ النَّبِيِّ - ﷺ - وَانْتَفَى مِنْ وَلَدِهَا، فَفَرَّقَ النَّبِيُّ - ﷺ - بَيْنَهُمَا، (وَأَلْحَقَ الوَلَدَ بِالْمَرْأَةِ) (^١).\nالشرح:\nفي الباب أحاديث ليست على شرطه، منها ما روى أبو داود من حديث عمرو بن شعيب عن أبيه، عن جده قال: جعل النبي - ﷺ - ميراث ابن الملاعنة لأمه ولورثتها (^٢)، ومن حديث واثلة مرفوعًا: \"تحرز المرأة ثلاث مواريث عتيقها ولقيطها وولدها الذي لاعنت عليه\" (^٣) وإسنادهما ضعيف، وقال البيهقي في الثاني: ليس بثابت (^٤).\nوروى مكحول عن رسول الله - ﷺ - مثله (^٥).\nوروى أحمد أن عبد الله بن عبيد بن عمير، كتب إلى صديق له من أهل المدينة يسأله عن ولد الملاعنة، لمن قضى به رسول الله - ﷺ -؟ فكتب إليه: إني سألت فأخبرت أنه قضى به لأمه، هي بمنزلة أبيه وأمه.\n_________\n(^١) من (ص ٢).\n(^٢) أبو داود (٢٩٠٨). وصححه الألباني في \"صحيح أبي داود\" (٢٥٨٣).\n(^٣) أبو داود (٢٩٠٦).\n(^٤) \"سنن البيهقي\" ٦/ ٢٤٠. وضعفه أيضًا الألباني في \"ضعيف أبي داود\" (٥٠٤).\n(^٥) رواه أبو داود (٢٩٠٧). وصححه الألباني في \"صحيح أبي داود\" (٢٥٨٢).","vol":"30","page":539},{"text":"قال البيهقي: رواه حماد بن سلمة، عن داود بن أبي هند، عن عبد الله بن عبيد، عن رجل من أهل الشام: أنه - ﵊ - (قال) (^١) .. فذكره.\nقال البيهقي: وهذا والذي قبله منقطع، ولفظه مختلف فيه (^٢).\nقال مالك: وبلغني أن عروة كان يقول في ولد الملاعنة وولد الزنا: إذا مات ورثت أمهما حقهما في كتاب الله وإخوته لأمه حقوقهم، ويورث البقية مولى أمه إن كانت مولاة، وإن كانت عربية ورثت حقها وورث إخوته لأمه حقوقهم، وكان ما بقي للمسلمين. قال مالك: وبلغني عن سليمان بن يسار مثل ذلك، قال: وعلى ذلك أدركت أهل العلم ببلدنا (^٣).\nقال ابن عبد البر: هذا مذهب زيد بن ثابت يورث من ابن الملاعنة كما يورث من غيرها ولا يجعل عصبة أمه منه، ويجعل ما فضل عن أمه لبيت مال المسلمين، إلا أن يكون له إخوة لأم، فتكون حقوقهم منه كما لو كان ابن غير ملاعنة، والباقي في بيت المال، فإن كانت أمه مولاة جعل الباقي من فرض ذوي السهام لولي الأم، فإن لم يكن لها مولى (حي) (^٤) جعل في بيت المال.\nوعن ابن عباس - ﵄ - في ذلك مثل قول زيد، وبه قال جمهور أهل المدينة: ابن المسيب وعروة وسليمان وعمر بن عبد العزيز والزهري وربيعة وأبو الزناد ومالك والشافعي والأوزاعي وأبو حنيفة\n_________\n(^١) من (ص ٢).\n(^٢) \"معرفة السنن والآثار\" ٩/ ١٥٣ - ١٥٤.\n(^٣) \"الموطأ\" ص ٣٢٣.\n(^٤) ليست في الأصل.","vol":"30","page":540},{"text":"وأصحابهم وأبو ثور وأهل البصرة، إلا أن أبا حنيفة وأصحابه وأهل البصرة يجعلون ذوي الأرحام أولى من بيت المال، فيجعلون ما فضل عن فرض أمه وأخوته ردًا على أمه وعلى أخوته، إلا أن تكون مولاة فيكون الفاضل لمواليها.\nوأما علي وابن مسعود وابن عمر فإنهم جعلوا عصبته عصبة أمه، ذكر أبو بكر، عن وكيع، ثنا ابن أبي ليلى، عن الشعبي، عن علي وعبد الله أنهما قالا في ابن الملاعنة: عصبته عصبة أمه (يرثهم ويرثونه، وهو قول إبراهيم والشعبي) (^١).\nوثنا وكيع، وثنا موسى بن عبيدة، عن نافع، عن ابن عمر - ﵄ - قال: ابن الملاعنة عصبته عصبة أمه، يرثهم ويرثونه، وهو قول إبراهيم والشعبي (^٢).\nوروي عن علي وابن مسعود أيضًا: أنهما كانا يجعلان أمه عصبة، فتعطى المال كله، فإن لم يكن له أم فماله لعصبتها، وبه قال الحسن ومكحول، ومثل ذلك أيضًا عن الشعبي وقتادة وابن سيرين وجابر بن زيد وعطاء والحكم وحماد والثوري وابن حي ويحيى بن آدم وشريك وأحمد بن حنبل.\nوعن عمر بن الخطاب: أنه ألحق ولد الملاعنة لعصبة أمه، وعن الشعبي قال: سألت بالمدينة كيف فعل رسول الله - ﷺ - بولد الملاعنة؟ قال: ألحقه بعصبة أمه، وعنه أنه قال: بعث أهل الكوفة إلى الحجاز زمن عثمان - ﵁ - رجلًا يسأل عن ميراث ابن الملاعنة، فجاءهم الرسول\n_________\n(^١) كذا بالأصل، وهي جملة زائدة عن السياق، ستأتي بعد سطر في مكانها الصحيح.\n(^٢) \"ابن أبي شيبة\" ٦/ ٢٧٦ (٣١٣٢٠ - ٣١٣٢٣)، \"مختصر اختلاف العلماء\" ٤/ ٤٨٠.","vol":"30","page":541},{"text":"فأخبرهم أنه لأمه وعصبتها. وقال ابن عباس عن علي: أنه أعطى ابن الملاعنة الميراث وجعلها عصبة.\nقال أبو عمر: والرواية الأولى أشهر عند أهل الفرائض، وقد روى خلاس عن علي في ابن الملاعنة مثل قول زيد: ما فضل عن أمه و(عن) (^١) إخوته في بيت المال، وأنكروها على خلاس، ولخلاس عن علي أخبار في كثير منها نكارة عند العلماء (^٢).\nوقال ابن المنذر: لما ألحق الشارع ابن الملاعنة بأمه ونفاه عن أبيه ثبت أن لا عصبة له ولا وارث من قبل أبيه، قال غيره: فإذا توفي ابن الملاعنة فلا يرثه إلا أمه وإخوته لأمه خاصة، أو أخ معه ولد في بطن يكون عصبته (له في المشهور من مذهب مالك بخلاف توأم الزانية، لم يختلف فيه أنهما يتوارثان من قبل الأم خاصة.\nواختلف في توأم المغتصبة والمسبية والملاعنة هل يتوارثان من قبل الأب والأم، أو من قبل الأم خاصة؟ والتزم بعضهم أن يتوارث توأم الزانية من قبل الأب والأم قياسًا على تؤم المغتصبة، قال: لأن التطوع بالزنا والإكراه سواء) (^٣)، فإن فضل شيء فلموالي أمه إن كانت معتقة، وكذلك لو كانت وحدها أخذت الثلث وما بقي لمواليها، ولا يكون لبيت المال شيء، وإن كانت عربية فالفاضل لبيت المال، هذا قول زيد ومن سلف. ثم روى عن علي وابن مسعود: أن ما بقي يكون لعصبة أمه إذا لم يخلف ذا رحم له منهم، فإن خلفه جعل فاضل المال ردًا عليه، وحكي عن علي أيضًا أنه ورث ذوي الأرحام\n_________\n(^١) من (ص ٢).\n(^٢) \"الاستذكار\" ١٥/ ٥١١ - ٥١٥.\n(^٣) من (ص ٢).","vol":"30","page":542},{"text":"برحمهم، ولا شيء لبيت المال، وإليه ذهب أبو حنيفة وأصحابه. ومن قال بالرد يرد الباقي على أمه، وجعل ابن مسعود عصبته أمه كما سلف، فإن لم تكن الأم فعصبتها هي عصبة ولدها، وإليه ذهب الثوري.\nوهذا الاختلاف إنما قام من قوله - ﵇ -: \"وألحق الولد بالمرأة\"؛ لأنه لما ألحقه بها قطع نسب أبيه فصار كمن لا أب له من أولاد الفيء الذين لم يختلف أن المسلمين عصبتهم - (إذ لا تكون العصبة من قبل الأم، وإنما تكون من قبل الأب) (^١)، ومن قال: معنى قوله: \"ألحق الولد بالمرأة\"، أي: أقامها مقام أبيه، فهؤلاء جعلوا عصبة أمه عصبة له، وهو قول الثوري وأحمد، واحتجوا بالحديث الذي جاء أن الملاعنة بمنزلة أبيه وأمه (^٢)، وليس فيه حجة (لأنه إنما هي) (^٣) بمنزلة أبيه وأمه في تأديبه، وما أشبه ذلك بما لا يتولاه أبوه.\nفأما الميراث فلا؛ لأنهم أجمعوا أن ابن الملاعنة لو ترك أمه وأباه كان لأمه السدس ولأبيه ما بقي، فلو كانت بمنزلة أبيه وأمه في الميراث لورثت سدسين بالأمومة وبالأبوة، وأبو حنيفة جعل الأم كالأب فرد عليها ما بقي؛ لأنها أقرب الأرحام إليه، وقول أهل المدينة أولى بالصواب كما قاله ابن بطال؛ لأنه معلوم أن العصبات من قبل الآباء ومن أدلى بمن لا تعصيب له لم يكن له تعصيب (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) انظر هذِه المسألة في \"مختصر اختلاف العلماء\" ٤/ ٤٧٩ (٢١٤٨)، و\"الاستذكار\" ١٥/ ٥١١ - ٥١٥، و\"المغني\" ٩/ ١٢١ - ١٢٣.\n(^٣) كذا بالأصل.\n(^٤) \"شرح ابن بطال\" ٨/ ٣٦٦ - ٣٦٧.","vol":"30","page":543},{"text":"<span data-type='title' id=toc-4012>١٨ - باب الوَلَدُ لِلْفِرَاشِ حُرَّةً كَانَتْ أَوْ أَمَةً</span>\n٦٧٤٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ عُتْبَةُ عَهِدَ إِلَى أَخِيهِ سَعْدٍ أَنَّ ابْنَ وَلِيدَةِ زَمْعَةَ مِنِّي، فَاقْبِضْهُ إِلَيْكَ. فَلَمَّا كَانَ عَامَ الْفَتْحِ أَخَذَهُ سَعْدٌ فَقَالَ: ابْنُ أَخِي، عَهِدَ إِلَيَّ فِيهِ. فَقَامَ عَبْدُ بْنُ زَمْعَةَ: فَقَالَ: أَخِي وَابْنُ وَلِيدَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَتَسَاوَقَا إِلَى النَّبِيِّ - ﷺ -، فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ ابْنُ أَخِي قَدْ كَانَ عَهِدَ إِلَيَّ فِيهِ. فَقَالَ عَبْدُ بْنُ زَمْعَةَ: أَخِي وَابْنُ وَلِيدَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَقَالَ النَّبِيُّ - ﷺ -: «هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ، الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الحَجَرُ». ثُمَّ قَالَ لِسَوْدَةَ بِنْتِ زَمْعَةَ: «احْتَجِبِي مِنْهُ». لِمَا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ، فَمَا رَآهَا حَتَّى لَقِيَ اللهَ. [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح: ١٢/ ٣٢].\n\n٦٧٥٠ - حَدَّثَنَا مُسَدَّدٌ عَنْ يَحْيَى، عَنْ شُعْبَةَ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْوَلَدُ لِصَاحِبِ الْفِرَاشِ». [٦٨١٨ - مسلم: ١٤٥٨ - فتح: ١٢/ ٣٢].\nذكر فيه حديث عتبة، وقد سلف.\nوحديث أبي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الْوَلَدُ لِصَاحِبِ الفِرَاشِ\".\nوعند جمهور العلماء أن الحرة تكون فراشًا بإمكان الوطء، ويلحق الولد في مدة تلد في مثلها، وأقل ذلك ستة أشهر، وشذ أبو حنيفة فقال: إذا طلقها عقب النكاح من غير إمكان وطء فأتت بولد لستة أشهر من وقت العقد، فإن الولد يلحقه (^١)، واحتج أصحابه بحديث الباب: \"الولد للفراش\"، قالوا: وهذا الاسم كناية عن الزوج وقال جرير:\nباتت تعانقه وبات فراشها … خلق العباءة في الدماء قتيلا\n_________\n(^١) انظر: \"بدائع الصنائع\" ٣/ ٢١٢.","vol":"30","page":544},{"text":"يعني: زوجها، كذا أنشده أبو علي الفارسي، فإذا كان الفراش الزوج، فإنه يقتضي وجوده لا إمكان الوطء، وحجة الجمهور أن الفراش وإن كان يقع على الزوج فإنه يقع على الزوجة أيضًا؛ لأن كل واحد منهما فراشًا لصاحبه.\nحكى ابن الأعرابي: أن الفراش عند العرب يعبر به عن الزوج وعن المرأة، وهي الفراش المعروف فمن ادعى أن المراد الرجل دون المرأة فعليه البيان، والفراش هنا إنما هو كناية عن حالة الافتراش، والمرأة شبيهة بالفراش؛ لأنها تُفترش فكأنه - ﵇ - أعلمنا أن الولد بهذِه الحالة التي فيها الافتراش، فمتى لم يمكن حصول هذِه الحالة لم يلحق الولد.\nفمعنى قوله: \"الولد للفراش\" أي: لصاحب الفراش، كما جاء في حديث أبي هريرة في الباب، وما ذهب إليه أبو حنيفة خلاف ما أجرى الله العادة به من أن الولد إنما يكون من ماء الرجل وماء المرأة كما أجرى الله العادة أن المرأة لا تحمل وتضع في أقل من ستة أشهر، فمتى وضعت أقل منها لم تلحق؛ لأنها وضعته لمدة لا يمكن أن يكون فيها.\nوأما الأمة عند مالك والشافعي فإنها تصير فراشًا لسيدها بوطئه لها، أو بإقراره أنه وطئها؛ وكهذا حكم عمر بن الخطاب، وهو قول ابن عمر، فمتى أتت بولد لستة أشهر من يوم وطئها ثبت نسبه منه، وصارت به أم ولد له، وله أن ينفيه إذا ادعى الاستبراء، ولا يكون فراشًا بنفس الملك دون الوطء عند مالك والشافعي (^١).\n_________\n(^١) انظر: \"الأم\" ٦/ ١٩٩، و\"المدونة\" ٤/ ٣٩٥، و\"شرح معاني الاثار\" ٣/ ١١٤، و\"بدائع الصنائع\" ٣/ ٢١٢.","vol":"30","page":545},{"text":"وقال أبو حنيفة: لا تكون فراشًا بالوطء ولا بالإقرار به أصلًا، فلو وطئها (مائة سنة) (^١) أو أقر بوطئها فأتت بولد لم يلحقه وكان مملوكًا له وأمه مملوكة، وإنما يلحقه ولدها إذا أقر به، وله أن ينفيه بمجرد قوله ولا يحتاج أن يدعي استبراء.\nوذكر الطحاوي عن ابن عباس أنه كان يطأ جارية له فحملت، فقال: ليس الولد مني أي: أتيتها إتيانا لا أريد به الولد، وعن زيد بن ثابت مثله (^٢)، وقولهم خلاف حديث الباب في ابن وليدة زمعة؛ لأن ابن زمعة قال: هذا أخي ولد على فراش أبي فأقره الشارع، ولم يقل: الأمة لا تكون فراشًا، ثم قال - ﵇ -: \"الولد للفراش\" (^٣) وهذا خطاب خرج على هذا السبب.\nوقد سلف أن الفراش كني به عن الافتراش الذي هو الوطء.\nوقد حصل في الأمة فوجب أن يلحق به الولد، وأيضًا فإن العاهر لما حصل له الحجر دل على أن غير العاهر بخلافه، وأن النسب له، ألا تراه أنه في الموضع الذي يكون عاهرًا تستوي فيه الحرة والأمة، فوجب أن يستوي حالهما في الموضع الذي يكون ليس بعاهر، ومن أطرف شيء أنهم يجعلون نفس العقد في الحرة فراشًا، ولم يرد فيه خبر ولا يجعلون الوطء في الإماء فراشًا، وفيه ورد الخبر، فيشكون في الأصل ويقطعون على الفرع، قاله ابن بطال (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) \"شرح معاني الآثار\" ٣/ ١١٦ - ١١٧.\n(^٣) \"شرح معاني الآثار\" ٣/ ١١٣ - ١١٤.\n(^٤) \"شرح ابن بطال\" ٨/ ٣٦٥ - ٣٦٩.","vol":"30","page":546},{"text":"فصل:\nقوله: \"هو لك يا عبد بن زمعة\" يقرأ بنصب عبد ورفعه، ومعناه: أنه يكون لك أخ على دعواه، وإنما استلحق على فراش أبيه؛ لأنه قبل وطئه إياها كان مشتهرًا غير خفي بالمدينة أو أمره بذلك، وأمره بالاحتجاب في حق سودة (سببًا) (^١) للاحتياط، واحتج به محمد على ابن الماجشون الذي لم يجعل الزنا (^٢) من الحرمة، فقال: يجوز أن يتزوج ابنته من زناه (^٣)، فلما قال - ﵇ - لسودة: \"احتجبي منه\" لما رأى من شبهه بعتبة (دل) (^٤) أن له حرمة.\n_________\n(^١) من (ص ٢).\n(^٢) عليها في الأصل علامة استشكال.\n(^٣) انظر: \"المنتقى\" ٣/ ٣٠٨.\n(^٤) من (ص ٢).","vol":"30","page":547},{"text":"<span data-type='title' id=toc-4013>١٩ - باب الوَلَاءُ لِمَنْ أَعْتَقَ، وَمِيرَاثُ اللَّقِيطِ</span>\nوَقَالَ عُمَرُ - ﵁ -: اللَّقِيطُ حُرٌّ.\n\n٦٧٥١ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ، قَالَتِ: اشْتَرَيْتُ بَرِيرَةَ، فَقَالَ النَّبِيُّ - ﷺ -: «اشْتَرِيهَا، فَإِنَّ الْوَلَاءَ لِمَنْ أَعْتَقَ». وَأُهْدِيَ لَهَا شَاةٌ، فَقَالَ: «هُوَ لَهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ». قَالَ الْحَكَمُ وَكَانَ زَوْجُهَا حُرًّا، وَقَوْلُ الْحَكَمِ مُرْسَلٌ. وَقَالَ ابْنُ عَبَّاسٍ: رَأَيْتُهُ عَبْدًا. [انظر: ٤٥٦ - مسلم: ١٥٠٤،١٠٧٥ - فتح: ١٢/ ٣٩].\n\n٦٧٥٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ». [انظر: ٢١٥٦ - مسلم: ١٥٠٤ - فتح: ١٢/ ٣٩].\nسلف إسناده في اللقيط.\nثم ساق حديث عَائِشَةَ - ﵂ - في قصة بَرِيرَة: \"فَإِنَّ الوَلَاءَ لِمَنْ أَعْتَقَ\". قَالَ الحَكَمُ وَكَانَ زَوْجُهَا حُرًّا. وَقَوْلُ الحَكَمِ مُرْسَلٌ. وَقَالَ ابن عَبَّاسٍ: رَأَيْتُهُ عَبْدًا.\nثم ساق حديث ابن عُمَرَ مرفوعًا: \"إِنَّمَا الوَلَاءُ لِمَن أَعْتَقَ\".\nالشرح:\nقال الإسماعيلي: قول الحكم ليس من الحديث، إنما هو مدرج، قال: وذكر ميراث اللقيط في الترجمة وليس له في الخبر ذكر ولا عليه دلالة فينظر.\nقلت: اكتفى بأثر عمر فيه، والظاهر أنه لم يخالف، وفي هذِه المسألة أقوال لأهل العلم؛ أحدها: أنه حر وولاؤه لجميع المسلمين، وإليه ذهب مالك والثوري والأوزاعي والشافعي وأحمد وأبو ثور.","vol":"30","page":548},{"text":"ثانيها: إن ولاءها لملتقطه، روي عن عمر وشريح، وبه قال إسحاق بن راهويه.\nثالثها: أنه حر، فإن أحب أن يوالي الذي التقطه والاه، وإن أحب أن يوالي غيره والاه، (رواه عن علي وبه قال) (^١) عطاء وابن شهاب.\nرابعها: له أن ينتقل بولائه حيث شاء، فمن يعقل عنه الذي والاه حياته، فإن عقل عنه لم يكن له أن ينتقل بولائه عنه ويرثه، قاله أبو حنيفة، واحتج إسحاق بحديث سُنين أبي جميلة، عن عمر أنه قال له في المنبوذ: اذهب فهو حر ولك ولاؤه (^٢).\nلكن قال ابن المنذر: أبو جميلة مجهول، لا يعرف له خبر غير هذا الحديث، وحمل أهل القول الأول قول عمر: لك ولاؤه، أي: أنت الذي تتولى تربيته والقيام بأمره، وهذِه ولاية الإسلام لا ولاية العتق، واحتجوا بحديث الباب (\"الولاء لمن أعتق\")، وهذا ينفي أن يكون الولاء للملتقط؛ لأن أصل الناس الحرية، وليس يخلو اللقيط من أحد أمرين، إما أن يكون حرًّا فلا رق عليه، أو يكون ابن أمة قوم فليس لمن التقطه أن يسترقه، وبهذا كتب عمر بن عبد العزيز.\nوقد بين الله آيات المواريث، وسمى الوارثين، فدل أنه لا وارث له غير من ذكر في كتابه، ولو كانت الموالاة بما يتوارث بها وجب إذا ثبتت أن لا يجوز نقلها إلى غير من ثبتت له، وكما قالوا: إنه إذا وإلى غيره قبل أن يعقل عنه ثم والى غيره وعقل عنه كان للذي عقل عنه، علم أن\n_________\n(^١) من (ص ٢). وفي الأصل: (قاله).\n(^٢) رواه عبد الرزاق في \"المصنف\" ٧/ ٤٥٠ (١٣٨٤٠)، و٩/ ١٤ (١٦١٨٢)، ومن طريقه الطبراني ٧/ ١٠٢ (٦٤٩٩).","vol":"30","page":549},{"text":"الموالاة لا يجوز أن يتوارث بها، وقال - ﵇ -: \"كل شرط ليس في كتاب الله فهو باطل\" (^١).\nفصل:\nاختلف في موالي الموالاة، وهو أن يتوالى رجلان لا نسب بينهما على أن يتوارثا، فلا يصح عند مالك (^٢)، دون أبي حنيفة (^٣)، ولهما أن يفسخا الموالاة ما لم يعقل أحدهما عن الآخر، دليل الأول حديث الباب: \"الولاء لمن أعتق\"، فبقي أن يكون ولاء بغير معتق.\nفصل:\nاحتج أبو حنيفة والشافعي ومحمد بن عبد الحكم بقوله - ﵇ - \"إنما الولاء لمن أعتق\" لقولهم: إن من أعتق عبدًا عن غيره فولاؤه للمعتق خلافًا لمالك، حيث قال: إنه للمعتق عنه رضي أم لا.\nفصل:\nأسلفنا أن زوج بريرة هل كان حرًا أم لا؟ وطريقة أهل العراق أن الأمة إذا عتقت تحت حر فلها الخيار، ومالك والشافعي وعليه أهل الحجاز: لا خيار.\n_________\n(^١) سلف برقم (٢١٥٥)، ورواه مسلم برقم (١٥٠٤).\n(^٢) \"المعونة\" ٢/ ٣٧٤.\n(^٣) \"الهداية\" ٣/ ٣٠٦ - ٣٠٧، و\"بدائع الصنائع\" ٤/ ١٧٠.","vol":"30","page":550},{"text":"<span data-type='title' id=toc-4014>٢٠ - باب مِيرَاثِ السَّائِبَةِ</span>\n٦٧٥٣ - حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي قَيْسٍ، عَنْ هُزَيْلٍ، عَنْ عَبْدِ اللهِ قَالَ: إِنَّ أَهْلَ الإِسْلَامِ لا يُسَيِّبُونَ، وَإِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا يُسَيِّبُونَ. [فتح: ١٢/ ٤٠].\n\n٦٧٥٤ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ أَنَّ عَائِشَةَ - ﵂ - اشْتَرَتْ بَرِيرَةَ لِتُعْتِقَهَا، وَاشْتَرَطَ أَهْلُهَا وَلَاءَهَا فَقَالَتْ: يَا رَسُولَ اللهِ، إِنِّي اشْتَرَيْتُ بَرِيرَةَ لأُعْتِقَهَا، وَإِنَّ أَهْلَهَا يَشْتَرِطُونَ وَلَاءَهَا. فَقَالَ: «أَعْتِقِيهَا، فَإِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ». أَوْ قَالَ: «أَعْطَى الثَّمَنَ». قَالَ: فَاشْتَرَتْهَا فَأَعْتَقَتْهَا. قَالَ: وَخُيِّرَتْ فَاخْتَارَتْ نَفْسَهَا وَقَالَتْ: لَوْ أُعْطِيتُ كَذَا وَكَذَا مَا كُنْتُ مَعَهُ. قَالَ الأَسْوَدُ: وَكَانَ زَوْجُهَا حُرًّا. قَوْلُ الأَسْوَدِ مُنْقَطِعٌ، وَقَوْلُ ابْنِ عَبَّاسٍ: رَأَيْتُهُ عَبْدًا. أَصَحُّ. [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ١٢/ ٤٠].\nذكر فيه حديث أبِي قَيْسٍ -واسمه عبد الرحمن بن مروان كما سلف- عَنْ هُزَيْلِ بن شرحبيل، عَنْ عَبْدِ اللهِ قَالَ: إِنَّ أَهْلَ الإِسْلَامِ لا يُسَيِّبُونَ، وَإِنَّ أَهْلَ الجَاهِلِيَّةِ كَانُوا يُسَيِّبُونَ.\nثم ذكر حديث عَائِشَةَ - ﵂ - في قصة بريرة، وفيه: \"إِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\". أَوْ قَالَ: \"أَعْطَى الثَّمَنَ\".\nوفي آخره: قَالَ الأَسْوَدُ: وَكَانَ زَوْجُهَا حُرًّا. قَوْلُ الأَسْوَدِ مُنْقَطِعٌ، وَقَوْلُ ابن عَبَّاسٍ: رَأَيْتُهُ عَبْدًا. أَصَحُّ.\nالشرح:\nاختلف العلماء في ميراث السائبة، فقال الكوفيون والشافعي (^١) وأحمد (^٢) وإسحاق وأبو ثور: ولاؤه لمعتقه، ونقله ابن حبيب عن\n_________\n(^١) \"الأم\" ٤/ ٨ - ٩.\n(^٢) \"المغني\" ٩/ ٢٢٢.","vol":"30","page":551},{"text":"ابن نافع وابن الماجشون (^١)، واحتجوا بحديث الباب: (\"الولاء لمن أعتق\" فالعتق داخل في عموم الحديث، وغير خارج منه) (^٢)، ولهذا أدخله البخاري في تبويبه، وقالت طائفة: ميراثه للمسلمين، روي ذلك عن عمر بن الخطاب، وروي عن عمر بن عبد العزيز (^٣) وربيعة وأبي الزناد (^٤)، وهو قول مالك، قالوا: ميراثه للمسلمين، وعقله عليهم (^٥).\nوهو مشهور مذهبه (^٦)، وكأنه أعتقه عنهم، والحجة لهؤلاء أنه إذا قال: أنت حُرٌّ سائبةٌ، فكأنه قد أعتقه عن المسلمين، فكان ولاؤه لهم، وهو بمنزلة الوكيل إذا أعتق عن موكله فالولاء له دون الوكيل، وقد ثبت أن الولاء يثبت للإنسان من غير اختياره، وقال الزهري: موالي المعتق سائبة، فإن مات ولم يوال أحدًا فولاؤه للمسلمين (^٧)، واحتج الكوفيون فقالوا: لو قال لعبده أنت سائبة، لا ملك لي عليك، وأنت حر سائبة، أن هذا كله لا يزيل عنه الولاء؛ لأن \"الولاء لحمة كلحمة النسب لا يُباع ولا يوهب\"، فالهبة كذلك، وبهذا قال ابن نافع وخالف مالكًا فيه.\nفصل:\nاختلف في عتق السائبة في ثلاثة مواضع في كراهيته ولمن ولاؤه، وهل يعتق بقوله: أنت سائبة؟ أو حتى يريد بذلك العتق.\n_________\n(^١) \"النوادر والزيادات\" ١٣/ ٢٣٩.\n(^٢) هذِه العبارة تأخرت في الأصل، وجاءت بعد في تبويبه اللاحق.\n(^٣) \"المغني\" ٩/ ٢٢١.\n(^٤) \"التمهيد\" ٣/ ٧٦.\n(^٥) \"الموطأ\" برواية يحيى ص ٤٩١.\n(^٦) \"التمهيد\" ٣/ ٧٣.\n(^٧) \"المغني\" ٩/ ٢٢١.","vol":"30","page":552},{"text":"فقال ابن القاسم في \"العتبية\" من رواية أصبغ: أكرهه؛ لأنه كهبة الولاء. وقال أصبغ وسحنون: لا يعجبنا كراهيته، وهو جائز كما يعتق عن غيره من ولد وغيره (^١)، وقال ابن نافع: لا سائبة اليوم في الإسلام، وهو يوافق ما في \"الأصل\" عن ابن مسعود، وقد قيل في قوله تعالى ﴿مَا جَعَلَ اللهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ﴾ [المائدة: ١٠٣] هو أن يقول لعبده: أنت سائبة. لم يكن عليه ولاء، وأول من سيب السوائب عمرو بن لُحَيٍّ، وولاؤه قد سلف الخوض فيه، وإذا قال لعبده: أنت سائبة -يريد به العتق- فهو حر.\nوقال أصبغ: هو حر وإن لم ينو؛ لأن لفظ التسييب عتق (^٢).\n_________\n(^١) \"النوادر والزيادات\" ١٣/ ٢٤٠.\n(^٢) \"النوادر والزيادات\" ١٣/ ٢٤٠.","vol":"30","page":553},{"text":"<span data-type='title' id=toc-4015>٢١ - باب إِثْمِ مَنْ تَبَرَّأَ مِنْ مَوَالِيهِ</span>\n٦٧٥٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ عَنْ أَبِيهِ، قَالَ قَالَ عَلِيٌّ - ﵁ -: مَا عِنْدَنَا كِتَابٌ نَقْرَؤُهُ إِلاَّ كِتَابُ اللهِ، غَيْرَ هَذِهِ الصَّحِيفَةِ. قَالَ فَأَخْرَجَهَا فَإِذَا فِيهَا أَشْيَاءُ مِنَ الجِرَاحَاتِ وَأَسْنَانِ الإِبِلِ. قَالَ: وَفِيهَا: \"الْمَدِينَةُ حَرَمٌ مَا بَيْنَ عَيْرٍ إِلَى ثَوْرٍ، فَمَنْ أَحْدَثَ فِيهَا حَدَثًا، أَوْ آوَى مُحْدِثًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفٌ وَلَا عَدْلٌ، وَمَنْ وَالَى قَوْمًا بِغَيْرِ إِذْنِ مَوَالِيهِ، فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفٌ وَلَا عَدْلٌ، وَذِمَّةُ المُسْلِمِينَ وَاحِدَةٌ. يَسْعَى بِهَا أَدْنَاهُمْ، فَمَنْ أَخْفَرَ مُسْلِمًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفٌ وَلَا عَدْلٌ\". [انظر:١١١ - مسلم: ١٣٧ - فتح: ١٢/ ٤٢].\n\n٦٧٥٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: نَهَى النَّبِيُّ - ﷺ - عَنْ بَيْعِ الْوَلَاءِ وَعَنْ هِبَتِهِ. [انظر: ٢٥٣٥ - مسلم: ١٣٧ - فتح: ١٢/ ٤٢].\nذكر فيه حديث إِبْرَاهِيمَ التَّيْمِيِّ عَنْ أَبِيهِ، قَالَ: قَالَ عَلِيٌّ - ﵁ -: مَا عِنْدَنَا كِتَابٌ نَقْرَؤُهُ إِلَّا كِتَابُ اللهِ، غَيْرَ هذه الصَّحِيفَةِ. فَأَخْرَجَهَا فَإِذَا فِيهَا أَشْيَاءُ مِنَ الجِرَاحَاتِ وَأَسْنَانِ الإِبِلِ. الحديث: \"وَمَنْ وَالَى قَوْمًا بِغَيْرِ إِذْنِ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يَقْبَلُ اللهُ مِنْهُ يَوْمَ القِيَامَةِ صَرْفًا وَلَا عَدْلًا\".\nوحديث ابن عمر - ﵄ - السالف أيضًا: نَهَى عَنْ بَيْعِ الوَلَاءِ وَعَنْ هِبَتِهِ.","vol":"30","page":554},{"text":"الشرح:\nفي نهيه - ﵇ - عن بيع الولاء وعن هبته دليل أنه لا يجوز للمولى التبرؤ من ولاء مواليه، وأن من تبرأ منه وأنكره كان كمن باعه أو وهبه في الإثم، فإن قلت: التقييد بغير إذن مواليه يؤذن جوازه بإذنهم، وهو قول عطاء فيما ذكره عنه عبد الرزاق مستدلًا بهذا الحديث أنه إذا أذن الرجل لمولاه أن يوالي من شاء جاز.\nوهو موافق لما روي عن ميمونة أم المؤمنين أنها وهبت ولاء مواليها للعباس بن عبد المطلب، وهم كذلك إلى اليوم ولاؤهم لهم، وقد أسلفنا ذلك في باب بيع الولاء وهبته من كتاب المدبر.\nوفي \"المصنف\": سئل النخعي عن رجل أعتق رجلًا فانطلق المعتق فوالى غيره، فقال: ليس له ذلك إلا أن يهبه المعتق.\nوعن أبي بكر بن محمد بن عمرو بن حزم: أن امرأة من محارب أعتقت عبدًا ووهبت ولاءه فوهب نفسه لعبد الرحمن بن أبي بكر، فأجازه عثمان.\nوعن الشعبي نحوه، وكذا قتادة وابن المسيب (^١).\nقلت: جماعة من الفقهاء لا يجيزون ذلك، (وقد احتج مالك للمنع، قيل له: الرجل يبتاع نفسه من سيده على أنه يوالي من شاء، قال: لا يجوز ذلك) (^٢)؛ لأنه - ﵇ - قال: \"الولاء لمن أعتق\" ونهى عن بيع الولاء وعن هبته، فإذا جاز لسيده أن يشترط ذلك له، كأن يأذن له أن يوالي من شاء فتلك الهبة التي نهى الشارع عنها. رواه ابن وهب.\n_________\n(^١) \"المصنف\" ٤/ ٣١٤ (٢٠٤٦٩ - ٢٠٤٧٢) و٦/ ٣٠٣ (٣١٦٠٩ - ٣١٦١٤).\n(^٢) من (ص ٢).","vol":"30","page":555},{"text":"فإن قلت: فما تأويل حديث علي إذن؟ قيل: يحتمل أن يكون منسوخًا بنهيه عن بيع الولاء وعن هبته، ويحتمل أن يكون تأويله كتأويل قوله تعالى: ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ﴾ [الإسراء: ٣١] والإجماع قائم على النهي عن قتلهم مطلقًا، فكذا ما نحن فيه، وكقوله تعالى: ﴿وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمُ﴾ [النساء: ٢٣]، والإجماع قائم على حرمتها وإن لم يربيها في حجره، فكذا لا يكون ترك إذن الموالي في موالاة غيرهم شرطًا في وجوب لعنه متول غير مواليه، بل اللعنة متوجهة إليهم في توليهم غيرهم بإذنهم وبغير إذنهم؛ لعموم نهيه عن بيع الولاء وعن هبته، (دليل أنه لا يجوز للمولى) (^١).\nفصل:\nوفيه من الفقه أنه لا يجوز أن يكتب المولى: فلان ابن فلان. وهو مولاه حتى يقول: فلان مولى فلان، وجائز أن ينتسب إلى نسبه؛ لأنه انتماءٌ إليه؛ لأن \"الولاء لُحْمة كلُحمة النسب\".\nفصل:\nمن تبرأ من مواليه لم تجز شهادته، وعليه التوبة والاستغفار؛ لأن الشارع قد لعنه، وكل من لعنه فهو فاسق.\nفصل:\nوفيه: جواز لعنة أهل الفسق من المسلمين، ومعنى اللعن في اللغة؛ الإبعاد عن الخير، وسيأتي قريبًا في الحدود معنى نهيه - ﵇ - عن لعن الذي كان يؤتى به كثيرًا ليجلد في الخمر، وأن ذلك ليس بمعارض للعنه لشارب الخمر وكثير من أهل المعاصي.\n_________\n(^١) من (ص ٢).","vol":"30","page":556},{"text":"فصل:\nسلف تفسير الصرف والعدل في آخر كتاب الحج في باب حرم المدينة، هل الصرف: الفريضة، والعدل: النافلة، أو عكسه؟ أو الصرف: الوزن، والعدل: الكيل، أو الصرف: التوبة، والعدل: الفدية، أو غير ذلك؟ و(عَير) بفتح العين المهملة: جبل بالمدينة وهو مصروف، ويجوز تركه إذا أردت البقعة.\nوقوله: \"فمن أخفر مسلمًا\" أي: نقض عهده وعهدته، وخفرته: كنت له خفيرًا يمنعه، وأخفرته أيضًا.\nفصل:\nقوله: (فإذا فيها أشياء)، هي جمع شيء وهو لا ينصرف، واختلف في تعليله، فقال الخليل: أصله فعلاء، جمع على غير واحده، كالشعراء جمع على غير واحده؛ لأن الفاعل لا يجمع على فُعلى، ثم استثقلوا الهمزتين في آخره، فقلبوا الأولى إلى أول الكلمة فقالوا: أشياء، فصار تقديره أفعاء، وقال الأخفش: (هو أفعلاء) (^١)، حذفت الهمزة التي بين الياء والألف للتخفيف وبحث معه المازني وأصاب.\nوقال الكسائي: تركوا صرفها لكثرة استعمالها؛ لأنها شبهت بفعلاء، ويعارض هذا بألا يصرف أسماء، وقال الفراء: أصل شيء شيي فجمع على أفعلاء كأهيناء، ثم خفف فقيل: شيء مثل هين ولين، وقالوا: أشياء فحذفوا الهمزة الأولى، وهذا القول يدخل عليه أن لا يجمع على (أشاوى) (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) غير مقروءة بالأصل، والمثبت أقرب صورها، ولعله الصواب.","vol":"30","page":557},{"text":"<span data-type='title' id=toc-4016>٢٢ - باب إِذَا أَسْلَمَ عَلَى يَدَيْهِ رَجُلٌ</span>\nوَكَانَ الْحَسَنُ لَا يَرَى لَهُ وِلَايَةً. وَقَالَ النَّبِيُّ - ﷺ -: «الْوَلَاءُ لِمَنْ أَعْتَقَ». وَيُذْكَرُ عَنْ تَمِيمٍ الدَّارِيِّ - ﵁ - رَفَعَهُ قَالَ: «هُوَ أَوْلَى النَّاسِ بِمَحْيَاهُ وَمَمَاتِهِ»، وَاخْتَلَفُوا فِي صِحَّةِ هَذَا الخَبَرِ\n\n٦٧٥٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ أَرَادَتْ أَنْ تَشْتَرِيَ جَارِيَةً تُعْتِقُهَا، فَقَالَ أَهْلُهَا: نَبِيعُكِهَا عَلَى أَنَّ وَلَاءَهَا لَنَا. فَذَكَرَتْ لِرَسُولِ اللهِ - ﷺ - فَقَالَ: «لَا يَمْنَعُكِ ذَلِكِ، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ». [انظر: ٢١٥٦ - مسلم: ١٥٠٤ - فتح: ١٢/ ٤٥].\n\n٦٧٥٨ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ عَنْ عَائِشَةَ - ﵂ - قَالَتِ: اشْتَرَيْتُ بَرِيرَةَ فَاشْتَرَطَ أَهْلُهَا وَلَاءَهَا، فَذَكَرَتْ ذَلِكَ لِلنَّبِيِّ - ﷺ - فَقَالَ: «أَعْتِقِيهَا فَإِنَّ الْوَلَاءَ لِمَنْ أَعْطَى الوَرِقَ». قَالَتْ: فَأَعْتَقْتُهَا. قَالَتْ: فَدَعَاهَا رَسُولُ اللهِ - ﷺ - فَخَيَّرَهَا مِنْ زَوْجِهَا فَقَالَتْ: لَوْ أَعْطَانِي كَذَا وَكَذَا مَا بِتُّ عِنْدَهُ. فَاخْتَارَتْ نَفْسَهَا. [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ١٢/ ٤٥].\nثم ساق قصة بريرة من طريقين عن عَائِشَةَ - ﵂ -، وفي آخر أحدهما: وكان زوجها حرًا.\nالشرح:\nأثر الحسن رواه أبو بكر عن وكيع، ثنا سفيان، عن مطرف، عن الشعبي، وعن يونس عنه (^١)، وفي رواية عبد الأعلى، عن يونس عنه: لا يرثه إلا إن شاء أوصى بماله (^٢).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٣٠٠ (٣١٥٧٦).\n(^٢) السابق (٣١٥٧٩).","vol":"30","page":558},{"text":"وحديث تميم أخرجه الترمذي في \"جامعه\" عن أبي كريب، عن أبي أسامة وابن نمير، ووكيع عن عبد العزيز بن عمر بن عبد العزيز، عن عبد الله بن موهب -وقال بعضهم: ابن وهب- عن تميم بن أوس الداري، قال: سألت رسول الله - ﷺ - ما السنة في الرجل يُسْلِمُ على يدِ الرجل .. الحديث، قال: وقد أدخل بعضهم بين عبد الله بن (موهب) (^١) وبين تميم قبيصة بن ذؤيب، رواه يحيى بن حمزة كذلك، وهو عندي ليس بمتصل (^٢). قلت: حديث يحيى أخرجه أبو داود، عن يزيد بن خالد بن موهب وهشام بن عمار، عن يحيى بن حمزة، عن عبد العزيز بن عمر قال: سمعت عبد الله بن موهب يحدث عن عمر بن عبد العزيز، عن قبيصة بن ذؤيب، عن تميم (^٣).\nوفي كتاب ابن أبي شيبة و\"مسند أحمد\": حدثنا وكيع، حدثنا عبد العزيز بن عمر، عن عبد الله بن موهب؛ قال: سمعت تميمًا .. الحديث (^٤).\nورواه ابن بنت منيع عن جماعة، عن عبد العزيز بلفظ: سمعت تميمًا (^٥)، فيجوز أن يكون رواه أولًا عن قبيصة، عن تميم، ثم سمعه من تميم.\n_________\n(^١) كذا بالأصل، وفي \"سنن الترمذي\" ٤/ ٤٢٧: (وهب).\n(^٢) \"سنن الترمذي\" ٤/ ٤٢٧ (٢١١٢).\n(^٣) أبو داود (٢٩١٨).\n(^٤) \"مصنف ابن أبي شيبة\" ٦/ ٢٩٩ (٣١٥٦٧)، \"مسند أحمد\" ٤/ ١٠٢، ١٠٣.\nورواه أحمد عن إسحاق بن يوسف الأزرق وأبي نعيم، كلاهما عن عبد العزيز بن عمر.\n(^٥) ابن بنت منيع هو أبو القاسم البغوي، روى الحديث في \"معجم الصحابة\" ١/ ٣٦٨ - ٣٦٩ (٢٣٤).","vol":"30","page":559},{"text":"وقول البخاري: (واختلفوا في صحة هذا الخبر). هو كما قال، فقد أسلفنا عن الترمذي انقطاعه، وقال الخطابي: ضعفه أحمد، وقال: راويه عبد العزيز ليس من أهل الحفظ والإتقان (^١). قلت: المعتبر كونه ثقة، وهو موجود، قال محمد بن عمار المشبه في الحفظ بالإمام أحمد: ثقة، ليس بين الناس فيه اختلاف، وقال يحيى بن معين في رواية يحيى الغلابي: ثبت، وقال أبو داود تلميذ الإمام أحمد: ثقة، وروى له الجماعة، قال أبو زرعة البصري الدمشقي الحافظ في \"تاريخ دمشق\": حدثني صفوان بن صالح، سمع الوليد بن مسلم يذكر أن الأوزاعي كان يدفع هذا الحديث، ولا يرى له وجهًا، ويحتج بأنه لم يكن للمسلمين يومئذٍ (ديوان) (^٢) ولا خراج، قال أبو زرعة: وليس كذلك، بل هو حديث حسن المخرج والاتصال، لم أر أحدًا من أهل العلم يدفعه (^٣).\nوأما الدارقطني فقال: إنه حديث غريب من حديث أبي إسحاق السبيعي عن ابن موهب تفرد به عنه ابنه يونس، وتفرد به أبو بكر الحنفي عنه، فأفادنا متابعًا لعبد العزيز وهو أبو إسحاق، والغرابة لا تدل على الضعف، فقد تكون في الصحيح، والإسناد الذي ذكره صحيح على شرط الشيخين، وفيه رد لقول ابن المنذر، ورفع الحديث أحمد وتكلم فيه غيره، ولم يروه غير عمر بن عبد العزيز، وهو شيخ ليس من أهل الحفظ، وقال: قد اضطربت روايته له، فروى عنه وكيع وأبو نعيم عن عبد الله بن موهب، قال: سمعت تميمًا ورواه شريك،\n_________\n(^١) \"معالم السنن\" ٤/ ٩٦.\n(^٢) كذا بالأصل، وفي \"تاريخ دمشق\" ٣٣/ ٢٤١: (ذمة).\n(^٣) \"تاريخ دمشق\" ٣٣/ ٢٤١ - ٢٤٢.","vol":"30","page":560},{"text":"عن حفص بن غياث عنه، عن ابن وهب، عن قبيصة، عن تميم، ولا ندري أسمع قبيصة من تميم أم لا، فلما اضطرب حسبنا أن لا يكون محفوظًا (^١)، وكان ظاهر قوله: \"الولاء لمن أعتق\" أولى بنا، ودل على أن الولاء لا يكون لغير المعتق، وقد أخرجه أحمد في \"مسنده\" (^٢) وشرطه فيه معلوم، كما أوضحه أبو موسى المديني في \"خصائصه\" (^٣).\nفصل:\nاختلف العلماء فيمن أسلم على يدي رجل من المسلمين، فقال الشعبي كقول الحسن: لا ميراث للذي أسلم على يديه ولا ولاء له، وميراث المسلم إذا لم يدع وارثًا لجماعة المسلمين، وقول ابن أبي ليلى ومالك والثوري والأوزاعي والشافعي وأحمد، وحجتهم حديث الباب: \"الولاء لمن أعتق\" فنفى الميراث عن غير المعتق، كما نفى عنه الولاء، وذكر ابن وهب، عن عمر بن الخطاب قال: لا ولاء للذي أسلم على يديه، وهو قول ربيعة وإسحاق، وحكاه ابن أبي شيبة في \"مصنفه\" عن عمر أنه قضى بذلك، وهو قول النخعي وعمر بن عبد العزيز وابن مسعود وزياد بن أبي سفيان وغيرهم، وفيها قول آخر روي عن النخعي: أنه إذا أسلم على يد الرجل ووالاه، فإنه يرثه وبعقل عنه، وله أن يتحول عنه إلى غيره، وهذا قول أبي حنيفة وصاحبيه، وحكي عن أبي أيوب والنخعي أيضًا، فإن أسلم على يديه\n_________\n(^١) قلت: الحديث صححه الألباني في \"صحيح أبي داود\" (٢٥٩١)، وفي \"الصحيحة\" (٢٣١٦) وفي الأخير كلام مفيد فليراجع.\n(^٢) \"المسند\" ٢/ ٢٨.\n(^٣) مطبوع مع \"المسند\" في المقدمة (تحقيق: أحمد شاكر) ١/ ١٩ - ٢٧.","vol":"30","page":561},{"text":"ولم يعاقده ولم يواله فلا شيء له، قال الطحاوي في \"مشكله\": وهو قول أكثر العلماء. وأجازه عمر بن الخطاب، وروي ذلك عن الزهري، واحتجوا بحديث تميم الداري (^١). وقد عرفت ما فيه، وابن بطال (^٢) ساقه عن مسدد، عن عبد الله بن داود، عن عبد العزيز، عن عبد الله بن موهب، عن تميم به، وقد عرفت حاله.\nقال ابن القصار: ثم لو صح لكان تأويله: أحق به، يواليه وينصره ويوارثه إذا مات، وليس فيه أنه أحق بميراثه.\n_________\n(^١) \"شرح مشكل الآثار\" ٧/ ٢٨٢.\n(^٢) \"شرح ابن بطال\" ٨/ ٣٧٥.","vol":"30","page":562},{"text":"<span data-type='title' id=toc-4017>٢٣ - باب مَا يَرِثُ النِّسَاءُ مِنَ الوَلَاءِ</span>\n٦٧٥٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هَمَّامٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: أَرَادَتْ عَائِشَةُ أَنْ تَشْتَرِيَ بَرِيرَةَ فَقَالَتْ لِلنَّبِيِّ - ﷺ -: إِنَّهُمْ يَشْتَرِطُونَ الْوَلَاءَ. فَقَالَ النَّبِيُّ - ﷺ -: «اشْتَرِيهَا، فَإِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ». [انظر: ٢١٥٦ - مسلم: ١٥٠٤ - فتح: ١٢/ ٤٧].\n\n٦٧٦٠ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «الْوَلَاءُ لِمَنْ أَعْطَى الوَرِقَ وَوَلِيَ النِّعْمَةَ». [انظر: ٤٥٦ - مسلم: ١٥٠٤ - فتح: ١٢/ ٤٧].\nذكر فيه حديث عائشة في قصة بريرة: \"اشْتَرِيهَا، فَإِنَّمَا الوَلَاءُ لِمَنْ أَعْتَقَ\".\nوحديثها أيضًا قَالَ رَسُولُ اللهِ - ﷺ -: \"الْوَلَاءُ لِمَنْ أعْطَى الوَرِقَ وَوَلِيَ النِّعْمَةَ\".\nوهو يوجب أن يكون الولاء لكل معتق ذكرًا كان أو أنثى؛ لأن (من) تصلح للذكر والأنثى والواحد والجمع، إلا أنه ليس للنساء عند جماعة الفقهاء من الولاء. ونقل سحنون فيه الإجماع -إلا من أعتقن أو أعتق من أعتقن، أو ولد من أعتقن، وعبر أيضًا: أو جر الولاء إليهن من أعتقن، وربما عبروا فقالوا: لا ترث امرأة بولاء إلا معتقها أو منتميًا إليه بنسب أو ولاء.\nقال الأبهري: وهذا قول الفقهاء السبعة وغيرهم من أهل المدينة والكوفة، ليس فيه اختلاف إلا ما يروى عن مسروق أنه قال: ترث النساء من الولاء كما يرثن من المال.\nوذكر ابن المنذر، عن طاوس مثله، واحتج بقوله تعالى: ﴿وَلِلنِّسَاءِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ﴾ الآية [النساء: ٧]، وهذا شذوذ ولم يعرج عليه،","vol":"30","page":563},{"text":"وإنما ترث النساء ولاء من أسلفناه؛ لأنه عن مباشرة، وليس هو في الميراث، وإنما لم يرثن الولاء؛ لأنه إنما يورث بالتعصيب، والمرأة لا تكون عصبة، ولما كانت المرأة لا تستوعب المال، بالفرض الذي أوكد من التعصيب لم ترث الولاء.\nفصل:\nكل موضع يكون فيه الولاء للمعتق الرجل فالمرأة المعتقة كذلك، فإذا أعتق رجل أو امرأة عبدًا ثبت الولاء لهما وولاء ولده، ذكورهم وإناثهم، وولاء ولد الذكور كذلك.\nقال ابن التين: ولا شيء لهما في ولاء ولد البنات ذكرًا كان ولد البنت أو أنثى.\nقال: فإن أعتقا أمة فالولاء لهما دون ولدها، فإن ولدت تلك الأمة ذكرًا كان أو أنثى كان ولاؤهم لمعتق زوجها، فإن لم يخلف معتق الزوج من يحوز الولاء أو كان الزوج حرًّا لم يتقدم عليه ولاء فولاؤهم لبيت المال في \"المدونة\" (^١).\nوعلى قول ابن الموَّاز: يعود الولاء لمعتق الأم، واعترض على الحصر السالف الذي نقلنا فيه الإجماع، فقال: هو حصر غير مستمر، وذلك أنه إذا كانت المعتقة لها ولد من زنا، أو كانت ملاعنة لها ولد، أو كان زوجها عبدًا، فإن ولاء ولدهن كلهن لمعتقها (^٢)، والحصر المستمر في ذلك أن يقال: لا ترث النساء من الولاء إلا من\n_________\n(^١) \"المدونة الكبرى\" ٣/ ٨٢ - ٨٣.\n(^٢) الفرق الذي يريد أن يبينه: هو أن في غير هذِه الحالات الثلاث فولاء الأولاد لمعتق الزوج وليس لمعتقها.","vol":"30","page":564},{"text":"أعتقن، أو مَن جرَّه إليهن من أعتقنه بولادة أو عتق، ورأيت نحو هذا الحصر لابن القاسم في \"مختصر الشيخ أبي محمد\" ونحوه عن سحنون في غير أم.\nفصل:\nوقوله: (\"الولاء لمن أعطى الورق وولي النعمة\") معناه: لمن أعطى الثمن وأعتق بعد إعطاء الثمن؛ لأن ولاية النعمة التي يستحق بها الميراث لا تكون إلا بالعتق.","vol":"30","page":565},{"text":"<span data-type='title' id=toc-4018>٢٤ - باب مَوْلَى القَوْمِ مِنْ أَنْفُسِهِمْ، وَابْنُ الأُخْتِ مِنْهُمْ</span>\n٦٧٦١ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُعَاوِيَةُ بْنُ قُرَّةَ وَقَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْ». أَوْ كَمَا قَالَ. [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ١٢/ ٤٨].\n\n٦٧٦٢ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «ابْنُ أُخْتِ الْقَوْمِ مِنْهُمْ». أَوْ: «مِنْ أَنْفُسِهِمْ». [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ١٢/ ٤٨].\nذكر فيه حديث أَنَسٍ - ﵁ -، عَن رسول الله - ﷺ - قَالَ: \"مَوْلَى القَوْم مِنْ أَنْفُسِهِمْ\". أَوْ كَمَا قَالَ. وحديثه أيضًا عَن رسول الله - ﷺ - قَالَ: \"ابْنُ أُخْتِ القَوْمِ مِنْهُمْ\". أَوْ: \"مِنْ أَنْفُسِهِمْ\".\nأما مولى القوم من أنفسهم فهو صحيح بالنسبة إليهم والميراث والعقل. وأما ابن أخت القوم منهم فهو محمول عند أهل المدينة أن يكون ابن أختهم من عصبتهم.\nوعند أهل العراق الذين يورثون ذوي الأرحام: ابن أخت القوم منهم، يرثهم ويرثونه، وقد سلف الكلام على ذلك.\n(فائدة) (^١): ذكر الإسماعيلي أن حديث أنس الثاني (^٢) إنما يعرف من حديث قتادة عنه، والبخاري ذكره هنا عن معاوية بن قرة وقتادة عنه.\n_________\n(^١) ألحقناها من هامش الأصل، حيث كتب في الهامش: في أصله بياض، ولعله هنا: فائدة أو تنبيه.\n(^٢) ورد في هامش الأصل: الحديث المشار إليه هو الحديث الأول، كذا رأيته في بعض أصولنا الدمشقية.","vol":"30","page":566},{"text":"<span data-type='title' id=toc-4019>٢٥ - باب مِيرَاثِ الأَسِيرِ</span>\nقَالَ: وَكَانَ شُرَيْحٌ يُوَرِّثُ الأَسِيرَ فِي أَيْدِى العَدُوِّ وَيَقُولُ: هُوَ أَحْوَجُ إِلَيْهِ. وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: أجيز وَصِيَّةَ الأَسِيرِ وَعَتَاقَهُ، وَمَا صَنَعَ فِي مَالِهِ، مَا لَمْ يَتَغَيَّرْ عَنْ دِينِهِ، فَإِنَّمَا هُوَ مَالُهُ يَصْنَعُ فِيهِ مَا يَشَاءُ.\n\n٦٧٦٣ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيٍّ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ، وَمَنْ تَرَكَ كَلاًّ فَإِلَيْنَا».\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -: \"مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ، وَمَنْ تَرَكَ كلاًّ فَإِلَيْنَا\".\nالشرح:\nالتعليق عن شريح رواه أبو بكر، عن حفص بن غياث، عن داود، عن الشعبي عنه (^١)، ورواه عبد الرزاق، عن همام، عن الثوري، عن داود مثله (^٢).\nوالتعليق عن عمر رواه معمر، عن ابن شهاب عنه (^٣).\nوكأن البخاري أراد بهذين التعليقين مخالفة ما حكى أبو بكر بن أبي شيبة، عن سعيد بن المسيب في رواية: أنه كان لا يورث الأسير. وفي الأخرى: يرث. وعن الزهري روايتان كسعيد، وقال إبراهيم: لا يرث. ولم يختلف عن الحسن في توريثه.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٢٨٩ (٣١٤٦٣).\n(^٢) \"مصنف عبد الرزاق\" ١٠/ ٣٠٨ (١٩٢٠٢).\n(^٣) رواه عنه عبد الرزاق في \"المصنف\" ٦/ ١٠٧ عن إسحاق بن راشد وغيره من أهل الجزيرة، عن عمر.","vol":"30","page":567},{"text":"وقال في وصيته: إن أعطى عطية أو نحل نحلا أو أوصى بثلثه فهو جائز. وقال الزهري: لا يجوز للأسير في ماله إلا الثلث (^١). ونقل ابن بطال عن أكثر العلماء أنهم ذهبوا إلى أن الأسير إذا وجب له ميراث، أنه يوقف له ويستحقه، هذا قول مالك والكوفيين والشافعي والجمهور.\nوروي عن سعيد بن المسيب: أنه لم يورث الأسير في أيدي العدو، وقد أسلفنا عنه نحن خلافًا، وقول الجماعة أولى؛ لأن الأسير إذا كان مسلمًا فهو داخل تحت عموم قوله: \"من ترك مالًا فلورثته\" وهو من جملة المسلمين الذين تجري عليهم أحكام الإسلام وغير جائز إخراجه من جملة أحكامهم، إلا بحجة لا توجب له الميراث (^٢).\n(فرع) (^٣): لو ثبت تنصره فهو محمول في مذهب مالك أنه تنصر طائعًا حتى يثبت الإكراه وتطلق عليه امرأته.\nوقال يحيى بن سعيد: هو محمول على الإكراه حتى تثبُت طواعيته.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٢٨٩ - ٢٩٠، ٤٥٢.\n(^٢) \"شرح ابن بطال\" ٨/ ٣٧٨.\n(^٣) في (ص ٢): (فصل).","vol":"30","page":568},{"text":"<span data-type='title' id=toc-4020>٢٦ - باب لَا يَرِثُ الْمُسْلِمُ الكَافِرَ وَلَا الكَافِرُ المُسْلِمَ، وَإِذَا أَسْلَمَ قَبْلَ أَنْ يُقْسَمَ المِيرَاثُ فَلَا مِيرَاثَ لَهُ</span>\n٦٧٦٤ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «لَا يَرِثُ المُسْلِمُ الكَافِرَ، وَلَا الكَافِرُ المُسْلِمَ» [انظر: ١٥٨٨، ٤٢٨٣ - مسلم: ١٣٥١، ١٦١٤ - فتح: ١٢/ ٥٠].\nذكر فيه حديث أُسَامَةَ بْنِ زيدٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"لَا يَرِثُ المُسْلِمُ الكَافِرَ وَلَا الكَافِرُ المُسْلِمَ\".\nهذا الحديث أخرجه البخاري عن أبي عاصم، عن ابن جريج، عن ابن شهاب، عن علي بن حسين، عن عمرو بن عثمان.\nوكذلك رواه مالك، فقال عن ابن شهاب، عن عمر بن عثمان (^١).\nقال ابن عبد البر: لم يتابع أحد من أصحاب ابن شهاب مالكًا على قوله: (عمر)، وكل من رواه عن ابن شهاب قال: (عمرو)؛ إلا مالكًا فإنه قد قال: (عمر).\nوقد وافقه على ذلك يحيى القطان والشافعي وابن مهدي.\nقال: ولم يختلف أهل النسب أنه كان لعثمان ابن يسمى عمر وآخر يسمى عمرًا، إلا أن هذا الحديث لعمرو لا لعمر عند جماعة أهل الحديث.\nوممن قال في هذا الحديث عن ابن شهاب: (عمرو) .. فذكر\n_________\n(^١) \"الموطأ\" ص ٣٢١ وفيه: عن ابن شهاب، عن علي بن حسين بن علي، عن عمر ابن عثمان به، ولم يذكر فيه: \"ولا الكافر المسلم\".","vol":"30","page":569},{"text":"جماعة، ثم قال: وابن جريج (^١)، قلت: وكذا أسلفناه من طريق البخاري عنه (^٢): (عمرو) بالواو، كذا هو بخط الدمياطي لا كما غلط فيه بعض الشراح وادعى أنه رأى في الأصول: (عمر).\nوقد سلف في المغازي، عن سليمان بن عبد الرحمن، عن سعدان ابن يحيى، عن محمد بن أبي حفصة، عن الزهري به، وأخرجه (مسلم من حديث سفيان بن عيينة، عن الزهري به (^٣)، وأخرجه أيضًا الأربعة (^٤) أبو داود من حديث سفيان) (^٥) أيضًا والترمذي كذلك، وقال: حسن صحيح، كذا رواه الترمذي، عن علي بن حُجر، عن هشيم بلفظ سفيان (^٦)، حمل حديث أحدهما على حديث الآخر، والمحفوظ عن علي بن حُجر بلفظ (الثاني) (^٧) عنه، وله طرق عن الزهري غير ذلك، وفي حديث ابن القاسم وحده: عن عمرو بن عثمان، وقال النسائي: والصواب من حديث مالك: عن عمرو بن عثمان، ولا نعلم أحدًا تابع مالكًا على: (عُمر) (^٨)، وعن مسعود بن جويرية الموصلي، عن هشيم، عن الزهري، عن علي بن حسين وأبان بن عثمان؛ كلاهما عن أسامة به. قال النسائي: وهذا خطأ (^٩).\n_________\n(^١) \"الاستذكار\" ١٥/ ٤٨٩ - ٤٩٠.\n(^٢) أي: ابن جريج، رواية الباب.\n(^٣) مسلم (١٦١٤).\n(^٤) أبو داود (٢٩٠٩)، الترمذي (٢١٠٧)، النسائي في \"الكبرى\" ٤/ ٨٠ - ٨٢ (٦٣٧٠ - ٦٣٨٢)، وابن ماجه (٢٧٢٩).\n(^٥) ساقط من الأصل، والمثبت من (ص ٢).\n(^٦) الترمذي بعد الرواية رقم (٢١٠٧).\n(^٧) في (ص ٢): النسائي.\n(^٨) \"السنن الكبرى\" ٤/ ٨١.\n(^٩) انظر: \"السنن الكبرى\" ٤/ ٨٢ (٦٣٨١).","vol":"30","page":570},{"text":"وعن علي بن حجر، عن هشيم بإسناد الترمذي، وهو الصواب من حديث هشيم، وهشيم لم يتابع على قوله: \"لا يتوارث أهل ملتين\" وعن أحمد بن حرب الموصلي، عن القاسم بن يزيد، عن سفيان -وهو الثوري- وعن محمد بن بشار، عن محمد بن جعفر كلاهما عن عبد الله بن عيسى، عن علي بن حسين، عن أسامة بن زيد به، ولم يذكر: عمرو ابن عثمان. وأخرجه ابن ماجه أيضًا من طريق سفيان بن عيينة به (^١).\nوفي الباب أحاديث أُخر:\nأحدُها: حديث جابر - ﵁ -: أن النبي - ﷺ - قال: \"لا يرث المسلم النصراني، إلا أن يكون عبده أو أمته\" أخرجه النسائي وصححه الحاكم وأعله ابن حزم بعنعنة أبي الزبير، عن جابر كعادته (^٢).\nوسيأتي من غير طريقه، وأعله ابن القطان بمحمد بن عمرو اليافعي الذي في سنده وقال: إنه مجهول الحال (^٣).\nقلت: هذا غريب! فقد روى عن ابن جريج وغيره، وعنه ابن وهب، وأخرج له مسلم في \"صحيحه\"، وذكره ابن حبان في \"ثقاته\"، وقال أبو حاتم وأبو زرعة: شيخ (^٤)، وقال الحاكم: (صحيح الحديث) (^٥). قال ابن عدي: له مناكير (^٦).\n_________\n(^١) ابن ماجه (٢٧٢٩).\n(^٢) النسائي في \"الكبرى\" ٤/ ٨٣ (٦٣٨٩)، والحاكم في \"المستدرك\" ٤/ ٣٤٥، وأعله ابن حزم في \"المحلى\" ٩/ ٣٠٥.\n(^٣) \"بيان الوهم والإيهام\" ٣/ ٥٣٨ - ٥٣٩.\n(^٤) \"الثقات\" ٩/ ٤٠، و\"الجرح والتعديل\" ٨/ ٣٢.\n(^٥) في (ص ٢): صدوق الحديث صحيح.\n(^٦) \"الكامل\" ٧/ ٤٥٩.","vol":"30","page":571},{"text":"وقال ابن يونس: روى عنه ابن وهب وحده بغرائب. وقال الدارقطني بعد أن أخرجه: المحفوظ وقفُهُ. قال: وفي حديث أبي غسان، عن شريك، عن أشعث -يعني: ابن طلق-، عن جابر رفعه \"لا يرث أهل الكتاب ولا يورثوا، إلا أن يرث الرجل عبده أو أمته\" (^١).\nثانيها: حديث أبي هريرة مرفوعًا: \"لا ترث ملَّةٌ ملةً، ولا تجوز شهادة أهل ملة على ملة، إلا أمتي فإنه تجوز شهادتهم على من سواهم\" أخرجه الدارقطني من حديث عمر بن راشد بن شجرة، عن يحيى، عن أبي سلمة، عن أبي هريرة - ﵁ - مرفوعًا (به لفظ ابن عياش، إلا أنه قال في حديثه عن أبي هريرة) (^٢): أحسب، وشك، وعمر بن راشد ليس بالقوي (^٣).\nوقال ابن أبي حاتم، عن أبيه: من الناس من يرويه عن ابن راشد، عن يحيى، عن أبي هريرة، عن رسول الله - ﷺ - لم يذكر شكًّا.\nثالثها: حديث عبد الله بن عمرو، أخرجه الدارقطني من حديث الضحاك بن عثمان ومخرمة بن بكير، عن أبيه، عن عمرو بن شعيب، عن أبيه، عن جده قال رسول الله - ﷺ -: \"لا يتوارث أهل ملتين شتى مختلفين\" (^٤).\nقال ابن عبد البر: رواه جماعة من الثقات عن عمرو.\nوقال هشيم، عن الزهري، عن علي بن حسين، عن عمرو بن عثمان، عن أسامة - ﵁ - عن رسول الله - ﷺ - (^٥)، وصرح البيهقي في\n_________\n(^١) \"سنن الدارقطني\" ٤/ ٧٥. وفيه: أشعث، عن الحسن، عن جابر به.\n(^٢) ساقطة من الأصل، والمثبت من (ص ٢).\n(^٣) \"سنن الدارقطني\" ٤/ ٦٩.\n(^٤) \"سنن الدارقطني\" ٤/ ٧٥ - ٧٦.\n(^٥) \"الاستذكار\" ١٥/ ٤٩٤.","vol":"30","page":572},{"text":"\"معرفته\" بجد عمرو فقال: عن جدي عبد الله بن عمرو، أنه - ﵇ - قال يوم فتح مكة، فذكره (^١)، قال: ورواية من روى في حديث الزهري: \"لا يتوارث أهل ملتين\" غير محفوظة، ورواية الحفاظ كما هو في الكتاب، وإنما يروى هذا في حديث عمرو بن شعيب، وقد رُوي في حديث عمرو اللفظان جمعيًا في حديث واحد، فمن ادعى كون قوله: \"لا يتوارث أهل ملتين\" هو الأصل، وما رويناه منقولًا على المعنى فليس هو بعارف بالأسانيد، وإنما يميل إلى الهوى، ورواة ما ذكرناه حفاظ أثبات (^٢).\nوأما رواية هشيم عن ابن شهاب، عن عمرو، عن أسامة فقد حكم الحفاظ بكونها غلطًا، وبأنه لم يسمعه من ابن شهاب.\nفصل:\nقال ابن حزم في حديث جابر - ﵁ - بعد أن علله بالتدليس: ميراث السيد عبده النصراني أو المجوسي ليس هو بالميراث ولكن للسيد أخذه في حياته، فهو له بعد وفاته، والعبد لا يورث بالخبر الذي جاء عن رسول الله - ﷺ - في ميراث المكاتب، فلم يجعل للجزء المملوك ميراثًا لا له ولا منه (^٣).\nوقد رويناه عن معاذ ومعاوية بن أبي سفيان ويحيى بن يعمر وإبراهيم ومسروق توريث المسلم من الكافر دون عكسه، (أي: كما ينكح الكافرة) (^٤)، وهو قول إسحاق، وهو عن معاوية ثابت.\n_________\n(^١) \"معرفة السنن والآثار\" ٩/ ١٠٤.\n(^٢) \"معرفة السنن والآثار\" ٩/ ١٤٥.\n(^٣) \"المحلى\" ٩/ ٣٠٤.\n(^٤) من (ص ٢).","vol":"30","page":573},{"text":"قلت: وعن معاذ باطل، كما قاله الجورقاني (^١)، وقال أحمد بمقتضى حديث جابر - ﵁ -: أنه إذا أعتق مسلم كافرًا ورثه.\nوحكاه إمام الحرمين، عن علي وقال: هو غريب لا أصل له.\nقلت: بل له أصل كما سلف.\nقال ابن حزم: ولو صح لم يكن فيه إلا عبده أو أمته، ولا يسمى المعتق ولا المعتقة عبدًا ولا أمة (^٢).\nقال ابن عبد البر: وروي عن عمر بن الخطاب أنه قال: أهل الشرك نرثهم ولا يرثوننا (^٣). ولم يصح، والصحيح أنه قال لرجل في عمته وماتت نصرانية: يرثها أهل دينها. وممن قال بإرث المسلم من الكافر ابن الحنفية- محمد بن علي- ومحمد بن علي بن الحسين وسعيد بن المسيب (^٤)، ورووا فيه حديثًا مسندًا ليس بالقوي، وذكر الطحاوي في \"فرائضه\": أن ابن مسعود كان يحجب بأهل الكفر ولا يورثهم.\nقال أبو يوسف: لسنا نأخذ بهذا، إنما نأخذ بقول علي وزيد: من لم يرث لم يحجب، قال أبو جعفر: وحدثنا سليمان عن أبيه، عن أبي يوسف، عن الأعمش وابن أبي ليلى: أن ابن مسعود إنما كان يحجب بهؤلاء ثلاثة: الأم من الثلث، والزوج من النصف، والمرأة من الربع، لا يحجب بهم غير هؤلاء.\n_________\n(^١) \"المحلى\" ٩/ ٣٠٥.\n(^٢) \"الأباطيل والمناكير\" للجورقاني ٢/ ١٥٦ (٥٤٩).\n(^٣) \"التمهيد\" ٩/ ١٦٣.\n(^٤) \"الاستذكار\" ١٥/ ٤٩١.","vol":"30","page":574},{"text":"ومن الغرائب أن القاضي عبد الوهاب المالكي نقل عن الشافعي كمقالة أحمد، فقال: لو أعتق مسلم عبدًا كافرًا ومات ورثه عند الشافعي (^١)، خلافًا لمالك.\nرأيته في كتاب \"الإشراف\" له في الخلاف بيننا وبين مالك، لكن رأيت في \"الأم\" ما نصه: أخبرنا مالك بن أنس، عن يحيى بن سعيد، عن إسماعيل بن أبي حكيم: أن عمر بن عبد العزيز أعتق عبدًا له نصرانيًا، فتوفي العبد بعد ما عتق، قال إسماعيل: فأمرني عمر بن عبد العزيز أن آخذ ماله فأجعله في بيت مال المسلمين، ثم قال الشافعي: وبهذا كله نأخذ (^٢).\nوفي الرافعي في أوائل باب الولاء مثله، حيث قال: لو أعتق المسلم عبدًا كافرًا أو الكافر مسلمًا ثبت الولاء (^٣)، وإن لم يتوارثا، كما تثبت علقة النكاح والنسب بين الكافر والمسلم وإن لم يتوارثا. وقال القاضي حسين في الباب المذكور: لو أعتق الكافر عبدًا مسلمًا وله ابن مسلم، فمات العبد في حياة معتقه لا يرثه ابن معتقه المسلم، بل يكون لبيت المال، وما ذكره خلاف ما نص عليه إمامنا، فإن ابن المنذر نقل عنه: أنه يرثه أقرب الناس من عصبة مولاه، ويكون وجود سيده كموته، وصرح أيضًا -أعني: القاضي حسينًا- بأن ابن المعتق وأولاده والعبد المعتق إذا كانوا كفارًا، فالتحق المعتِق بدار الحرب واسترق، ثم مات العبد المعتق آل ميراثه لبيت المال، قال: وهكذا التزويج.\n_________\n(^١) \"المعونة\" ٢/ ٣٧٥.\n(^٢) \"الأم\" ٤/ ٥٤.\n(^٣) \"العزيز شرح الوجيز\" ١٣/ ٣٩٥.","vol":"30","page":575},{"text":"نص الشافعي على أن المرأة إذا أعتقت أمةً زوَّجَها أبوها بعصوبة الولاء، ونص فيما لو أعتقها رجل ومات وخلف ابنا صغيرًا وللأب جد، أنه ليس للجد تزويجها فما الفرق؟ وفرق القفال بأن في الأول أُيس من ثبوت الولاء لها، فجعلت كالعدم فزوَّج أبوها بخلاف الصغير، واستدل أصحابنا على أحمد في تفرقته بين الإرث بالنسب والولاء، بأن الولاء فرع النسب والكفر مانع من الإرث بالنسب، فأولى أن يمنع في الولاء، وفرقوا بين النكاح والإرث بأن التوارث مبني على الموالاة والمناصرة، وهما منتفيان بين المسلم والكافر، وأما النكاح فمن نوع الاستخدام وقضاء الأرب؛ ولأن الإرث لو كان ملحقًا بالنكاح لورث الذمي الحربي، كما لا يجوز أن يتزوج المسلم الحربية، وحيث لم يجز دل على افتراقهما.\nفصل:\nذهب جماعة من أئمة الفتوى بالأمصار إلى حديث أسامة، وقالوا: لا يرث المسلم الكافر ولا عكسه، روي هذا عن عمر وعلي وابن مسعود وزيد بن ثابت (^١) وابن عباس وجمهور التابعين، وفي ذلك خلاف عن بعض السلف، يروى عن معاوية ومعاذ كما سلف، وذهب إليه سعيد بن المسيب وغيره.\nواحتجوا لذلك فقالوا: نرث الكفار ولا يرثوننا، كما ننكح نساءهم ولا ينكحوا نسائنا. ويرده حديث الباب، والسنة حجة على من خالفها.\n_________\n(^١) رواها ابن أبي شيبة عن عمر ٦/ ٢٨٧ (٣١٤٣٧)، وعن علي ٦/ ٢٨٦ - ٢٨٧ (٣١٤٣٣)، وعن ابن مسعود ٦/ ٢٨٧ (٣١٤٣٦) بلفظ: وأما عبد الله بن مسعود فقضى بأنهم يحجبون ولا يورثون.\nوعن زيد بن ثابت ٦/ ٢٨٧ (٣١٤٣٦).","vol":"30","page":576},{"text":"قال ابن القصار: والتوارث متعلق بالولاية، ولا موالاة بينهما، قال تعالى: ﴿لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ [المائدة:٥١] فدل أنهم لا يكونون أولياء للكفار، فوجب أن لا يرثوهم كما لا يرثهم الكفار، وأيضًا فما بين الكافر والمسلم أبعد مما بين الذمي والحربي، فإذا ثبت أن الذمي لا يرث الحربي مع اتفاقهم في الملة؛ فلأن لا يرث المسلم الكافر أولى؛ لاختلافهما في الملة، وما ذكروه من تزويج المسلم الكافرة، فإن باب الميراث غير مبني على التزويج. ألا ترى أن الذمي يتزوج الحربية وهو لا يرثها، والحر المسلم يتزوج الأمة المسلمة ولا يرثها مع اتفاق دينهما، وقولهم ينقلب عليهم؛ لأن الكافر يقول: أنا أرث المسلم؛ لأنه يتزوج منا وإن لم نتزوج منه، فكما يرثنا نرثه.\nفصل:\nوقول البخاري: (وإذا أسلم قبل أن يقسم الميراث فلا ميراث له)، هو قول (جماعة العلماء) (^١) الفقهاء، وقالت طائفة: إذا أسلم قبل القسمة فله نصيبه، روي عن عمر (^٢) وعثمان (^٣) من طريق لا يصح، وبه قال الحسن (^٤) وعكرمة، وحكاه ابن هبيرة رواية عن أحمد (^٥)، وحكاه ابن التين، عن جابر بن زيد فيه وفي المعتَق قبلها، قال: وروي عن الحسن أيضًا: الإرث في الإسلام دون العتق، وإن أسلم وقد قسم بعض المال يورث ما لم يقسم خاصة.\n_________\n(^١) في (ص ٢): جمهور.\n(^٢) \"مصنف عبد الرزاق\" (١٢٦٣٥).\n(^٣) \"سنن سعيد بن منصور\" ١/ ٧٥.\n(^٤) \"سنن سعيد بن منصور\" ١/ ٧٦.\n(^٥) \"الإفصاح\" ٧/ ٢٤٩.","vol":"30","page":577},{"text":"وقول الجماعة أصح؛ لأنه إنما يستحقه من حين الموت؛ لقوله - ﵇ -: \"لا يرث الكافر المسلم\" فإذا انتقل ملك المسلم عن ماله إلى من هو على دينه ثبت ملكه لمن ورثه من المسلمين، ولا يجوز إزالة ملكه إلا بحجة.\nفصل:\nواختلفوا في معنى هذا الحديث في ميراث المرتد على قولين: أحدهما: أن ماله -إذا قتل عليها- فيء في بيت مال المسلمين، وهو قول زيد بن ثابت (^١)، وبه قال ابن أبي ليلى (^٢) وربيعة (^٣) ومالك (^٤) والشافعي (^٥) وأبو ثور (^٦) وأحمد (^٧) وجماعة فقهاء الحجاز (^٨)، كما ذكره أبو عمر (^٩)، وحجتهم ظاهر القرآن في قطع ولاية المؤمنين من الكفار، وعموم حديث أسامة، ولم يخص مرتدًّا من غيره، وحديث عدي بن زيد عن ثابت بن أبي أنيسة، عن يزيد بن البراء، عن أبيه، قال: لقيني عمي فقلت: أين تريد؟ فقال: بعثني رسول الله - ﷺ - إلى رجل نكح امرأة أبيه أضربُ عنقه، وآخذ ماله. وفي حديث خالد بن أبي كريمة، عن معاوية بن قرة، عن أبيه: أنه - ﵇ - بعث أباه -جد\n_________\n(^١) \"معرفة السنن والآثار\" ٩/ ١٤٥.\n(^٢) \"الإشراف\" ٣/ ١٦٣ \"بلفظ لا يرث المرتد ورثته من المسلمين ولا يرثونه لأنه كافر\".\n(^٣) \"الإشراف\" ٣/ ١٦٣.\n(^٤) \"بداية المجتهد\" ٤/ ١٥٨٠.\n(^٥) \"الأم\" ٤/ ١٣، \"مختصر كتاب الأم المزني\" ١٩٨.\n(^٦) \"الإشراف\" ٣/ ١٦٣.\n(^٧) \"الكافي\" ٤/ ١١٧ رواية لأحمد.\n(^٨) \"بداية المجتهد\" ٤/ ١٥٨٠.\n(^٩) \"الاستذكار\" ١٥/ ٤٩٢ - ٤٩٣.","vol":"30","page":578},{"text":"معاوية- إلى رجل عرس بامرأة أبيه فأمره فضرب عنقه وخمس ماله. وضرب الرقبة وتخميس المال لا يكون إلا على المرتد (^١).\nقال الشافعي: وقد روي أن معاوية كنب إلى زيد بن ثابت وابن عباس يسألهما عن ميراث المرتد فقالا: لبيت المال. يعنيان أنه فيء (^٢).\nوقال أبو حنيفة (^٣) والثوري وجمهور الكوفيين وكثير من البصريين (^٤) والأوزاعي وإسحاق: يرثه ورثته المسلمون، (وهو قول علي (^٥) وابن مسعود (^٦) وسعيد بن المسيب (^٧) والحسن (^٨) والشعبي والحكم) (^٩) (^١٠).\nقال يحيى بن آدم: وهو قول جماعتنا، وتأولوا الحديث بالكافر، الذي يقر على دينه، فأما المرتد فلا دين له يقر عليه، وقالوا: قرابة المرتد مسلمون، وقد جمعوا القرابة والإِسلام فهم أولى. وضعف أحمد بن حنبل حديث علي (^١١)، كما قاله ابن بطال.\n_________\n(^١) و\"سنن النسائي الكبرى\" ٤/ ٢٩٦ (٧٢٢٤) \"سنن الدارقطني\" ٣/ ٢٠٠ (٣٥٠) ولم\nيرد أنه - ﷺ - خمس ماله، \"سنن البيهقي الكبرى\" ٨/ ٢٠٨ (١٦٨٩٤)،.\n(^٢) \"سنن البيهقي الكبرى\" ٦/ ٢٥٤ (١٢٤٥٩)، ٨/ ٢٠٨ (١٦٨٩٤).\n(^٣) \"المبسوط\" ٣٠/ ٣٧.\n(^٤) \"الاستذكار\" ١٥/ ٤٩٢ - ٤٩٣.\n(^٥) \"سنن الدارمي\" ٤/ ١٩٨٥ (٣١١٧)،٤/ ١٩٨٦ (٣١١٨)، \"مصنف ابن أبي شيبة\" (٣١٣٧٦)، (٣٢٧٥٥) و\"سنن البيهقي الكبرى\" ٦/ ٢٤٥ (١٢٤٦).\n(^٦) \"مصنف ابن أبي شيبة\" (٣١٣٧٤) بلفظ: إذا ارتد المرتد ورثه ولده.\n(^٧) \"مصنف ابن أبي شيبة\" (٣١٣٨٠) بلفظ: نرثهم ولا يرثوننا، (٣٢٧٥٩) بنفس اللفظ.\n(^٨) \"مصنف ابن أبي شيبة\" (٣١٣٧٨)، (٣٢٧٦٠).\n(^٩) من (ص ٢).\n(^١٠) \"مصنف ابن أبي شيبة\" (٣١٣٨٢) بلفظ: يقسم ميراثه بين امرأته وبين ورثته من المسلمين (٣٢٧٦١) بنفس اللفظ.\n(^١١) \"معرفة السنن والآثار\" ٩/ ١٤٤.","vol":"30","page":579},{"text":"وقال أصحاب مالك والشافعي: لو صح عن علي، فإنما جعل ميراث المرتد لقرابته المسلمين لما رأى فيهم من الحاجة، وكانوا ممن يستحق ذلك في جماعة المسلمين من بيت مالهم، ولم يمكن عموم جماعة المسلمين بميراثه، فجعل لورثته على هذا الوجه، لا على أنه (ورثهم) (^١) منه على طريق الميراث (^٢).\nقال ابن عبد البر: ولا يرث المرتد أحدًا من مسلم ولا كافر، وروى الأعمش، عن أبي عمرو الشيباني قال: أُتي عليٌّ بالمستورد العجلي، وقد ارتد فعرض عليه الإسلام (فأبى) (^٣)، فضرب عنقه وجعل ميراثه لورثته من المسلمين (^٤)، وهو قول ابن مسعود ورواه -أعني: أثر علي- ابن أبي شيبة، عن أبي معاوية، عن سليمان، ورواه يزيد بن هارون أيضًا عن الحجاج، عن الحكم، عن علي، قال البيهقي: ورواه عن علي أيضًا ابن عبيد بن الأبرص وعبد الملك بن (عمير) (^٥) والشعبي.\nوروى أبو بكر بن أبي شيبة عن ابن مهدي، عن جرير قال: كتب عمر بن عبد العزيز في ميراث المرتد أنه لورثته من المسلمين (^٦)، ورواه أيضًا عن الحسن والحكم والشعبي، وقد سلف.\n_________\n(^١) في الأصل: ورثه، والمثبت من ابن بطال.\n(^٢) \"شرح ابن بطال\" ٨/ ٣٨٠.\n(^٣) من هامش الأصل، وكتب عليها لعله (سقط). اهـ[قلت: وهذِه الكلمة ثابتة في \"الاستذكار\"].\n(^٤) \"الاستذكار\" ١٥/ ٤٩٣.\n(^٥) في (ص ٢): عمار.\n(^٦) \"مصنف ابن أبي شيبة\" (٣١٣٧٧).","vol":"30","page":580},{"text":"وروى يزيد بن هارون، عن إسماعيل المكي، عن الحسن وحماد وإبراهيم في: المرتد يلحق بالمشركين مدة فينقل ما كان معه من المال، فهو بمنزلة دمه، وما كان في أهله فلورثته.\nوفي \"الوصايا\" لعبد الرزاق بن همام، عن (همام) (^١)، عن محمد ابن سيرين، عن عبيدة قال: ارتد علقمة بن علاثة، فبعث الصديق إلى امرأته وولده، فقالت امرأته: ما يلزمني إن كان علقمة ارتد فإني لم أكفر؟\nفصل:\nقال ابن عبد البر: واختلفوا في ميراث أهل الملل بعضهم من بعض، فذهب مالك إلى أن الكفر ملل مختلفة، فلا يرث عنده يهودي من نصراني، ولا يرثه النصراني، وكذلك المجوسي لا يرث نصرانيًّا ولا يهوديًّا ولا وثنيًّا، وهو قول الزهري (والحسن) (^٢) وربيعة وشريك القاضي وأحمد وإسحاق (^٣)، وحكاه القاضي قولًا للشافعي، وحكاه غيره وجهًا، واختاره الأستاذ أبو منصور، وحجتهم الحديث السالف: \"لا يرث أهل ملتين شتى مختلفتين\".\nوقال أبو حنيفة (^٤) والشافعي -أي: في أظهر قوليه- وأصحابهما وأبو ثور وداود والثوري وحماد (^٥): الكفار كلهم يتوارثون؛ الكافر يرث الكافر على أي كفرٍ كان؛ لأن الكفر عندهم كله ملة واحدة،\n_________\n(^١) في (ص ٢): هشام.\n(^٢) من (ص ٢).\n(^٣) \"الاستذكار\" ١٥/ ٤٩٤ ولم أقف على قول الزهري فيه.\n(^٤) \"المحيط البرهاني\" (٢٣/ ٣٩٥).\n(^٥) \"البيان\" ٩/ ١٧.","vol":"30","page":581},{"text":"وجميع الملل في البطلان كالملة الواحدة، قال تعالى: ﴿لَكُمْ دِينُكُمْ وَلِيَ دِينِ (٦)﴾ [الكافرون: ٦] ولم يقل: أديانكم، وقال تعالى: ﴿فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ﴾ [يونس: ٣٢] فأشعر بأن الكفر ملة واحدة، وقال تعالى: ﴿وَلَنْ تَرْضَى عَنْكَ الْيَهُودُ وَلَا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ﴾ [البقرة: ١٢٠] ولم يقل: مللهم، فجعله ملة واحدة.\nقالوا: ويوضح ذلك الحديث السالف: \"لا يتوارث أهل ملتين\" وحديث الباب، فجعل (الكفر كله) (^١) ملة والإسلام ملة، وكان شريح القاضي وابن أبي ليلى وشريك بن عبد الله النخعي يجعلون الكفر ثلاث ملل: اليهود والسامرة ملة، والنصارى والصابئين ملة، والمجوس ومن لا دين له ملة؛ على اختلاف عن شريك وابن أبي ليلى في ذلك؛ لأنهما قد روي عنهما مثل قول مالك في ذلك (^٢).\nفرع: المشهور عندنا: أنه لا توارث بين حربي وذمي؛ لانقطاع الموالاة بينهما.\n_________\n(^١) في الأصل (ذلك) والمثبت من (ص ٢).\n(^٢) \"الاستذكار\" ١٥/ ٤٩٤ - ٤٩٥.","vol":"30","page":582},{"text":"<span data-type='title' id=toc-4021>٢٧ - باب مِيرَاثِ العَبْدِ النَّصْرَانِيِّ وَمُكَاتَبِ النَّصْرَانِيِّ</span>\nكذا في الأصول، بزيادة: من انتفى من ولده. وأسقطها ابن بطال (^١) وابن التين، وفي بعض النسخ: باب: إثم من انتفى من ولده (^٢).\nولم يدخل تحت ذلك حديثًا، وكأنه أحال في (إثم من انتفى من ولده) على ما سلف، ومذهب العلماء -فيما حكاه ابن بطال- أن العبد النصراني إذا مات فماله للسيد؛ لأن ملك العبد غير صحيح ولا مستقر؛ فالمال إنما يأخذه السيد؛ لأنه ماله وملكه، لا أنه يستحقه من طريق الميراث، وإنما يستحق بطريق الميراث ما كان ملكًا لمن يورث عنه.\nقال: وأما المكاتب النصراني فإن مات قبل أداء كتابته، نُظِرَ فإن كان في ماله وفاء لباقي كتابته أخذ ذلك مولاه الذي كاتبه، وإن فضلت من ماله فضلة كانت لمن كوتب معه إن كانوا على دينه، فإن لم يكن معه أحد في الكتابة لم يرث ذلك السيد وكان لبيت المال.\nوقال الطبري: اتفق فقهاء الحجاز والعراق والشام وغيرهم: أن من أعتق عبدًا نصرانيًّا، فمات العبد وله مال أن ميراثه لبيت المال. وقال ابن سيرين: لو كان عبدًا ما ورثه فكيف هذا (^٣)؟\nوقال ابن التين: المكاتب النصراني يرثه سيده؛ لأنه عبد ما بقي عليه درهم، وهذا مذهب عمر وابن زيد وعائشة، وبه يقول أهل المدينة.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٣٨١.\n(^٢) قال زكريا الأنصاري في \"المنحة\" ٩/ ٦٣٨: نسخ البخاري هنا مختلفة في ذكر الثلاثة وبعضها، وبالجملة لم يذكر لشيء منها حديثًا. اهـ.\nوقد بسط الحافظ الكلام على هذِه الفروق في \"الفتح\" ١٢/ ٥٢ فانظره.\n(^٣) انظر: \"شرح ابن بطال\" ٨/ ٣٨١.","vol":"30","page":583},{"text":"وقال ابن عباس: إذا كوتب عتق، أدى أو لم يؤد، وقال ابن مسعود: إذا أدى نصف كتابته كان حرًّا، وهو غريم.\nوقال أبو حنيفة وأصحابه: للسيد (نفسه) (^١) كتابته، والفضل بعد ذلك بين ورثته. وإن لم يكن فيهم من يستكمل المال كان ما فضل بعدُ لسيده.\nفصل:\nوالنصراني يعتقه مسلم فيموت ويخلف مالًا ولا ورثة له، فميراثه للمسلمين.\nوقال ابن سيرين: لو كان عبدًا ما ورثه فكيف هذا؟ وهذا منه خلاف للجماعة، في أنه يرث بالرق، فإن كان له ورثة، فاختلف فيمن يرثه على ثمانية أقوال، فقال مالك -وهو اختيار ابن القاسم والقاضي في \"معونته\"-: يرثه جميع ورثته، وقيل: يرثه الولد خاصة، وقيل: والإخوة والعصبة، وقال مرة: ميراثه للمسلمين، وعنه أيضًا: يرثه ولده ووالده خاصة. وقال ابن القاسم: يرثه ولده ووالده وإخوته خاصة.\nوقال سحنون: يرثه من ذوي رحمه من أعتقه مسلم، وقال المغيرة في \"النوادر\": يوقف ماله ولا يكون فيئًا، فمن ادعاه من النصارى كان له، ولا يكلف بينة، وقال الليث وعمر بن عبد العزيز: ميراثه لسيده إذا لم يكن له ورثة. وقال ابن التين: وبه قال الشافعي.\n_________\n(^١) من (ص ٢).","vol":"30","page":584},{"text":"<span data-type='title' id=toc-4022>٢٨ - باب مَنِ ادَّعَى أَخًا أَوِ ابْنَ أَخٍ</span>\n٦٧٦٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتِ: اخْتَصَمَ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَعَبْدُ بْنُ زَمْعَةَ فِي غُلَامٍ، فَقَالَ سَعْدٌ، هَذَا يَا رَسُولَ اللهِ، ابْنُ أَخِي عُتْبَةَ بْنِ أَبِي وَقَّاصٍ، عَهِدَ إِلَيَّ أَنَّهُ ابْنُهُ، انْظُرْ إِلَى شَبَهِهِ. وَقَالَ عَبْدُ بْنُ زَمْعَةَ: هَذَا أَخِي يَا رَسُولَ اللهِ، وُلِدَ عَلَى فِرَاشِ أَبِي مِنْ وَلِيدَتِهِ. فَنَظَرَ رَسُولُ اللهِ - ﷺ - إِلَى شَبَهِهِ فَرَأَى شَبَهًا بَيِّنًا بِعُتْبَةَ، فَقَالَ: «هُوَ لَكَ يَا عَبْدُ، الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الحَجَرُ، وَاحْتَجِبِي مِنْهُ يَا سَوْدَةُ بِنْتَ زَمْعَةَ». قَالَتْ: فَلَمْ يَرَ سَوْدَةَ قَطُّ. [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح: ١٢/ ٥٢].\nوفي بعض النسخ زيادة باب: إثم من انتفى من ولده، ومن ادعى .. إلى آخره.\nذكر فيه حديث عبد بن زمعة السالف (^١)، وقد سلف أنه لا يجوز استلحاق غير الأب.\nواختلف العلماء إذا مات رجل وخلف ابنا واحدًا لا وارث له غيره فأقر بأخ؛ فقال ابن القصار؛ عند مالك والكوفيين لا يثبت نسبه، وهو المشهور عن أبي حنيفة، وقال الشافعي: يثبت، واحتج بأنه قائم مقام الميت، فصار إقراره كإقرار الميت نفسه في حياته.\nألا ترى أنه - ﵇ - ألحق الولد بزمعة بدعوى عبد وإقراره وحده، واحتج الأولون بأن الميت يعترف على نفسه، والوارث يعترف على غيره، وحكم إقراره على نفسه آكد من غيره، فلم يجز اعتبار أحدهما بالآخر. وإقراره بنسب في حق غيره (ليس هو بأكثر من\n_________\n(^١) سلف برقم (٦٧٤٩) كتاب: الفرائض، باب: الولد للفراش، حرة كانت أو أمة.","vol":"30","page":585},{"text":"شهادته له، ولو شهد واحد بنسب ثبت على غيره) (^١) لم تقبل شهادته، فكذا إقراره على غيره بالنسب أولى ألا يثبت، ولا يلزم على هذا إذا كانت الورثة جماعة، فأقروا به، أو أقر اثنان منهم كانوا عدلين؛ لأن النسب يثبت بشهادة اثنين، و(بالجملة) (^٢) في حق الغير الذي هو أبوهم.\nويقال لمن خالف حكم الشارع في قصة ابن زمعة: لم يكن من أجل الدعوى، وإنما كان من أجل علمه بالفراش، كما حد الشارع العسيف بقول أبيه؛ لأن ذلك دليل على أن ابنه كان مقرًّا قبل أدعاء أبيه عليه، ولولا ذلك ما حُدَّ بمجرد دعوى أبيه عليه. ومن الغريب (أن البويطي وافق المالكية وقال: لا يجوز إقرار الأخ بأخيه عندي- كان من لم يدفعه، أو لم يكن ثلاثة- إنما يجوز الإقرار على نفسه، وهذا يقر على غيره. قال: وإنما ألحق النبي - ﷺ - ابن زمعة -نفى البخاري الحديث المذكور- لمعرفته بفراشه) (^٣).\nفصل:\nقوله: \"وللعاهر الحجر\" معناه: الخيبة، كقول العرب: بفيك الحجر إذا طلب ما لا يصح له، قاله (أبو عبيد) (^٤) وغيره، وأبعد من قال: المراد بها الرجم.\n_________\n(^١) من (ص ٢).\n(^٢) كذا بالأصل، وفي (ص ٢): بالجماعة.\n(^٣) من (ص ٢). وفيها عبارات ليست سائغة مع السياق.\n(^٤) في (ص ٢): عبيدة.","vol":"30","page":586},{"text":"<span data-type='title' id=toc-4023>٢٩ - باب مَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ، وَهُوَ يَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ</span>\n٦٧٦٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ -هُوَ: ابْنُ عَبْدِ اللهِ- حَدَّثَنَا خَالِدٌ، عَنْ أَبِي عُثْمَانَ، عَنْ سَعْدٍ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «مَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ، وَهْوَ\nيَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ، فَالْجَنَّةُ عَلَيْهِ حَرَامٌ». [انظر: ٤٣٢٦ - مسلم: ٦٣ - فتح: ١٢/ ٥٤].\n\n٦٧٦٧ - فَذَكَرْتُهُ لأَبِي بَكْرَةَ فَقَالَ: وَأَنَا سَمِعَتْهُ أُذُنَايَ وَوَعَاهُ قَلْبِي مِنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٤٣٢٧ - مسلم: ٦٣ - فتح: ١٢/ ٥٤].\n\n٦٧٦٨ - حَدَّثَنَا أَصْبَغُ بْنُ الفَرَجِ، حَدَّثَنَا ابْنُ وَهْبٍ أَخْبَرَنِي عَمْرٌو، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنْ عِرَاكٍ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَرْغَبُوا عَنْ آبَائِكُمْ، فَمَنْ رَغِبَ عَنْ أَبِيهِ فَهُوَ كُفْرٌ» [مسلم: ٦٢ - فتح: ١٢/ ٥٤].\nذكر فيه حديث سعْدٍ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يقُولُ: \"مَنِ ادَعَى إِلَى غَيْرِ أَبِيهِ وَهْوَ يَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ فَالْجَنَّةُ عَلَيْهِ حَرَامٌ\" .. فَذَكَرْتُهُ لأَبِي بَكْرَةَ فَقَالَ: وَأَنَا سمِعَتْهُ أُذُنَايَ وَوَعَاهُ قَلْبِي مِنْ رَسُولِ اللهِ - ﷺ -.\nوحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"لَا تَرْغَبُوا عَنْ آبَائِكُمْ، فَمَنْ رَغِبَ عَنْ أَبِيهِ فَهُوَ كُفْرٌ\".\nوقد سلفا: الأول في المغازي (^١)، والثاني في أخبار الأنبياء (^٢).\nفإن قلت: فما معنى هذا وقد انتسب بعض الأخيار إلى غير أبيه كالمقداد بن الأسود، وإنما هو ابن عمرو، ومنهم من يدعى إلى غير\n_________\n(^١) برقم (٤٣٢٦ - ٤٣٢٧).\n(^٢) بل ما سلف في أخبار الأنبياء، ولم يذكره البخاري في غير هذا الموضع، والله أعلم، انظر: \"تحفة الأشراف\" ١٠/ ٢٥٤ (١٤١٥٤).","vol":"30","page":587},{"text":"مولاه الذي أعتقه كسالم مولى أبي حذيفة، وإنما هو مولى امرأة من الأنصار.\nقيل: لا يدخل هذا في معنى ما ذكر، وذلك أن الجاهلية كانوا لا يستنكرون أن ينسب الرجل منهم إلى غير أبيه الذي خرج من صلبه فينسب إليه، ولا أن يتولى من أعتقه غيره فينسب ولاؤه إليه، ولم يزل ذلك أيضًا في أول الإسلام حتى نزلت ﴿وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ﴾ [الأحزاب: ٤] ونزلت ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ [الأحزاب: ٥]، فنسب كل واحد منهم إلى أبيه ومن لم يعرف له أب ولا نسب، عرف مولاه الذي أعتقه وألحق بولائه منه، غير أنه غلب على بعضهم النسب الذي كان يدعى به قبل الإسلام، فكان المعروف لأحدهم إذا أراد تعريفه كتب أشهر نسبه عرفه به من غير انتحال المعروف به، ولا تحول به عن نسبه وأبيه الذي هو أبوه حقيقة رغبة عنه، فلم تلحقهم بذلك نقيصة، وإنما لعن الشارع المتبرئ من أبيه والمدعي غير نسبه، فمن فعل ذلك فقد ركب من الإثم عظيمًا، وتحمل من الوزر جسيمًا، وكذلك المنتمي إلي غير مواليه.\nفإن قلت: فهل يقال للراغب (عن) (^١) الانتماء إلى غير أبيه ومواليه كافر بالله، كما روي عن الصديق أنه قال: كفر بالله من ادعى نسبًا لا يعرف (^٢)، وروي عن عمر أنه قال: كان مما يقرأ في القرآن لا ترغبوا عن آبائكم فإنه كفر بكم (^٣).\n_________\n(^١) هكذا في الأصل، والصواب: في.\n(^٢) رواه الدارمي ٤/ ١٨٩٠.\n(^٣) رواه أحمد ١/ ٥٥.","vol":"30","page":588},{"text":"قيل: ليس معناه الكفر الذي يستحق عليه الخلود في النار، وإنما هو لحق أبيه ومواليه، كقوله - ﵇ - في النساء \"يكفرن العشير\" (^١) والكفر في لغة العرب: التغطية للشيء والستر له كقوله:\nفي ليلة كفر النجوم غمامها\nفكأنه تغطية منه على حق أبيه فيمن جعله له والدًا، لا أن من فعل ذلك كافر بالله حلال الدم.\n_________\n(^١) سلف برقم (٢٩) وفي غير موضع.","vol":"30","page":589},{"text":"<span data-type='title' id=toc-4024>٣٠ - بابٌ: إِذَا ادَّعَتِ المَرْأَةُ ابْنًا</span>\n٦٧٦٩ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ قَالَ: حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «كَانَتِ امْرَأَتَانِ مَعَهُمَا ابْنَاهُمَا، جَاءَ الذِّئْبُ فَذَهَبَ بِابْنِ إِحْدَاهُمَا فَقَالَتْ لِصَاحِبَتِهَا إِنَّمَا ذَهَبَ بِابْنِكِ. وَقَالَتِ الأُخْرَى إِنَّمَا ذَهَبَ بِابْنِكِ. فَتَحَاكَمَتَا إِلَى دَاوُدَ - ﵇ - فَقَضَى بِهِ لِلْكُبْرَى، فَخَرَجَتَا عَلَى سُلَيْمَانَ بْنِ دَاوُدَ - ﵉ - فَأَخْبَرَتَاهُ، فَقَالَ: ائْتُونِي بِالسِّكِّينِ أَشُقُّهُ بَيْنَهُمَا. فَقَالَتِ الصُّغْرَى لَا تَفْعَلْ يَرْحَمُكَ اللهُ. هُوَ ابْنُهَا. فَقَضَى بِهِ لِلصُّغْرَى». قَالَ أَبُو هُرَيْرَةَ: وَاللهِ إِنْ سَمِعْتُ بِالسِّكِّينِ قَطُّ إِلاَّ يَوْمَئِذٍ، وَمَا كُنَّا نَقُولُ إِلاَّ: المُدْيَةَ.\nذكر في حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: كَانَتِ امْرَأَتَانِ مَعَهُمَا ابْنَاهُمَا، جَاءَ الذِّئْبُ فَذَهَبَ بِابْنِ إِحْدَاهُمَا .. \" الحديث بطوله، وفي آخره: \"فَقَضَى بِهِ لِلصُّغْرى\" قَالَ أَبُو هُرَيْرَةَ: وَاللهِ إِنْ سَمِعْتُ بِالسِّكِّينِ قَطُّ إِلاَّ يَوْمَئِذٍ، وَمَا كُنَّا نَقُولُ إِلاَّ: المُدْيَةَ\nالشرح:\nأجمع العلماء أن الأم لا تستلحق بها أحدًا؛ لأنها لو استلحقت ألحقت بالزوج ما يكره، والله تعالى يقول ﴿وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا﴾ [الأنعام: ١٦٤] وإنما يمكن أن تلحق الولد بالزوج إذا قامت البينة أنها ولدته، وهي زوجته في عصمته فإن الولد للفراش.\nوفائدة هذا الحديث:\nأن المرأة إذا قالت: هذا ابني ولم ينازعها فيه أحد ولم يعرف له أب، فإنه يكون ولدها ترثه ويرثها، ويرثه أخوته لأمه؛ لأن هذِه المرأة التي قضى لها بالولد في هذا الحديث، إنما حصل لها ابنا مع تسليم المرأة المنازعة لها فيه.","vol":"30","page":590},{"text":"وفيه من الفقه: أن من أتى من المتنازعين بما يشتبه فالقول قوله؛ لأن سليمان - ﵇ - جعل شفقتها عليه شبهة مع دعواها.\nوفيه: أنه جائز للعالم مخالفة غيره من العلماء، وإن كانوا أسن منه وأفضل إذا رأى الحق في خلاف قولهم؛ ويشهد لهذا قوله تعالى ﴿وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ﴾ [الأنبياء: ٧٨] فإنه تعالى أثنى على سليمان بعلمه، وعذر داود باجتهاده ولم يخله من العلم، وسيأتي في كتاب الاعتصام إيضاح اختلاف العلماء، في أن المصيب واحد أو أن كل مجتهد مصيب.\nفرع: قال ابن القاسم في المرأة تدعي اللقيط أنه ابنها: لا يقبل قولها وإن أتت بما يشبه، وخالفه أشهب فقال في كتاب محمد: يقبل قولها (^١) ولو ادعته من زنا، حتى يعلم أنها كاذبة فيه، قال محمد: إن ادعته من زنا قبل قولها وحدَّت، وإن ادعته من زوج لم يقبل قولها فيلحقه به.\nفصل:\nقول أبي هريرة: (والله ..) إلى آخره، لا شك في تأخر إسلامه، وسورة يوسف مكية، ولعله لم يكن يحفظها يومئذٍ وفيها ذكرها (^٢)، وهي أيضًا معروفة عند أهل اللغة تذكر وتؤنث، والغالب عليها التذكير.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٩/ ٤٠٥.\n(^٢) أي: السكين.","vol":"30","page":591},{"text":"<span data-type='title' id=toc-4025>٣١ - باب القَائِفِ</span>\n٦٧٧٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: إِنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَلَيَّ مَسْرُورًا، تَبْرُقُ أَسَارِيرُ وَجْهِهِ فَقَالَ: «أَلَمْ تَرَىْ أَنَّ مُجَزِّزًا نَظَرَ آنِفًا إِلَى زَيْدِ بْنِ حَارِثَةَ وَأُسَامَةَ بْنِ زَيْدٍ فَقَالَ: إِنَّ هَذِهِ الأَقْدَامَ بَعْضُهَا مِنْ بَعْضٍ». [انظر: ٣٥٥٥ - مسلم: ١٤٥٩ - فتح: ١٢/ ٥٦].\n\n٦٧٧١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - ذَاتَ يَوْمٍ وَهْوَ مَسْرُورٌ فَقَالَ: «يَا عَائِشَةُ، أَلَمْ تَرَىْ أَنَّ مُجَزِّزًا المُدْلِجِيَّ دَخَلَ فَرَأَى أُسَامَةَ وَزَيْدًا وَعَلَيْهِمَا قَطِيفَةٌ، قَدْ غَطَّيَا رُءُوسَهُمَا وَبَدَتْ أَقْدَامُهُمَا، فَقَالَ: إِنَّ هَذِهِ الأَقْدَامَ بَعْضُهَا مِنْ بَعْضٍ». [انظر: ٣٥٥٥ - مسلم: ١٤٥٩ - فتح: ١٢/ ٥٦].\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: إِنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَلَيَّ مَسْرُورًا، تَبْرُقُ أَسَارِيرُ وَجْهِهِ فَقَالَ: \"أَلمْ تَرَيْ أَنَّ مُجَزِّزًا نَظَرَ آنِفًا إِلَى زَيْدِ بْنِ حَارِثَةَ وَأُسَامَةَ بْنِ زَيْدٍ فَقَالَ: إِنَّ هذِه الأَقْدَامَ بَعْضُهَا مِنْ بَعْضٍ\".\nوعنها قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللهِ - ﷺ - ذَاتَ يَوْمٍ وَهْوَ مَسْرُورٌ فَقَالَ: \"أَيْ عَائِشَةُ، أَلَمْ تَرَيْ أَنَّ مُجَزِّزًا المُدْلِجِيَّ دَخَلَ فَرَأى أُسَامَةَ وَزَيْدًا عَلَيْهِمَا قَطِيفَةٌ، قَدْ غَطَّيَا رُءُوسَهُمَا وَبَدَتْ أَقْدَامُهُمَا، فَقَالَ: إِنَّ هذِه الأقدَامَ بَعْضُهَا مِنْ بَعْضٍ\".\nالشرح:\nفيه إثبات الحكم بالقافة، وممن قال به أنس بن مالك؛ وهو أصح الروايتين عن عمر، وبه قال عطاء، وإليه ذهب مالك والأوزاعي والليث والشافعي وأحمد وأبو ثور.","vol":"30","page":592},{"text":"وخالف الثوري وأبو حنيفة وأصحابه والكوفيون، فقالوا: الحكم بها باطل؛ لأنه تخرص (وحدس) (^١)، ولا يجوز ذلك في الشريعة (^٢).\nقالوا: وليس في حديث الباب حجة في إثبات الحكم بها؛ لأن أسامة قد كان ثبت نسبه قبل، فلم يحتج الشارع في ذلك إلى قول أحد، ولولا ذلك لما كان دعاء أسامة فيما تقدم إلى أبيه زيد، وإنما تعجب من إصابة مجزز كما يتعجب من ظن الرجل الذي يصيب بظنه حقيقة الشيء، ولا يجب الحكم بذلك وترك الإنكار عليه؛ لأنه لم يتعاط بقوله إثبات ما لم يكن ثابتًا فيما تقدم، هذا وجه الحديث كما زعمه الطحاوي (^٣)؛ ولأن عائشة قالت: كان النكاح في الجاهلية على أربعة أنحاء، فمنه أن يجتمع الرجال ذوو العدد على المرأة لا تمتنع ممن جاءها، وهن البغايا فيطؤها كل من دخل عليها، فإذا حملت ووضعت جمع لها القافة، فأيهم ألحقوه به صار أباه لا يمتنع من ذلك، فلما بعث الله محمدًا - ﷺ - هدم نكاح الجاهلية وأقر نكاح الإسلام (^٤).\nقال: وقد روي عن عمر من وجوه صحاح ما يدل على ما ذكرنا، وروي نحوه عن علي بن أبي طالب - ﵁ - قال الأولون: لو كان قول مجزز على جهة الظن والحدس، وعلى غير سبيل الحق والقطع بالصحة، لأنكر ذلك الشارع عليه، ولقال له: ما يدريك؟ ولم يسر بذلك؛ لأنه\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"الأم\" ٦/ ٢٦٣، و\"المبسوط\" ١٧/ ٦٤، و\"النوادر والزيادات\" ١٣/ ٢١١، و\"المغني\" ٨/ ٣٧١.\n(^٣) \"شرح معاني الآثار\" ٤/ ١٦٠ - ١٦١.\n(^٤) سلف برقم (٥١٢٧).","vol":"30","page":593},{"text":"ليس من صفته أن يسر بأمر باطل عنده لا يسوغ في شريعته، وكان أسامة أسود وزيد أبيض، فكان المشركون يطعنون في نسبه، وكان يشق ذلك على رسول الله - ﷺ - فسر بذلك لمكانهما منه، وقد كانت تُعرف من صحة القافة في بني مدلج وبني أسد ما قد شهر عنهما، ثم وردت السنة بتصحيح ذلك فصار أصلًا، والشيء إنما يصير شرعًا إما بالقول أو بالفعل أو بالإقرار، فلو كان إثبات النسب من جهته باطلًا لم يجز أن يقر عليه مجززًا، بل كان ينكره عليه، ويقول له: هذا باطل في\nشريعتي، فلما لم ينكره وسر به كان سنة.\nإذا تقرر ذلك: فمذهب مالك في المشهور عنه أن الحكم بالقافة ثابت في أولاد الإماء دون الحرائر (^١)، كذا في كتاب ابن بطال (^٢)، وقال ابن التين: لم يختلف مذهبه فيه، واختلف في الحرائر. وفي \"المدونة\" (^٣): لا يحكم بها في ذلك.\nوروى ابن وهب عنه: أن الحكم بها في ولد الزوجة وولد الأمه، وهو قول الشافعي.\nقال ابن القصار: وصورة الولد الذي يدعيه الرجلان من الأمة: هو أن يطأ إنسان أمته ثم يبيعها من آخر فيطؤها الثاني قبل الاستبراء من الأول فتأتي بولد لأكثر من ستة أشهر من وطء الثاني قبل الاستبراء من الأول، فإن حكم القافة هنا واجب، فإن أتت به لأقل [من ستة أشهر] (^٤) من وطء الثاني فالولد للأول.\n_________\n(^١) \"النوادر والزيادات\" ١٣/ ٢١١.\n(^٢) \"شرح ابن بطال\" ٨/ ٣٨٧.\n(^٣) \"المدونة\" ٣/ ٦١.\n(^٤) ليست في الأصل، وأثبتناه من \"شرح ابن بطال\".","vol":"30","page":594},{"text":"ووجه قول مالك: (أن القافة) (^١) في ولد الإماء؛ لأنه قد يصح ملكُ جماعة رجال للأمة في وقت واحد، ووطؤهم لها وإن كان وطء جميعهم غير مباح، وإذا كان ذلك فقد تساووا كلهم، فليس أحد أولى بالولد من صاحبه إذا تنازعوه؛ لاستوائهم في شبهة الفراش بالملك، وأما الحرة فإن الواطئ الثاني لا يساوي الأول في الحرمة والقوة، ولا يطأ وطءًا صحيحًا من قبل أنه إما أن يطأ زوجة زيد، مثل أن يتزوجها وهو لا يعلم أن لها زوجًا، فقد فرط؛ لأنه كان يمكنه أن يتعرف ذلك، ولا يقدم على وطء زوجة وهي فراش لغيره، أو يتزوجها في عدتها فهو في التقصير كذلك، أو يجد امرأة على فراشه ويطؤها وهو لا يعلم فالولد لاحق بصاحب الفراش الصحيح لقوته.\nووجه رواية ابن وهب: أن القافة تكون في ولد الزوجات؛ لاجتماع الواطئين في شبهة النكاح والملك؛ لأن الولد يلحق بالنكاح الصحيح وبشبهته، وبالملك الصحيح وشبهته؛ لأن كل واحد منهما لو انفرد بالوطء للحقه النسب، فكذلك إذا اشتركا فيه وجب أن يستويا في الدعوى، فوجب أن يحكم بالولد لأقربهما شبها به؛ لقوة الشبه؛ لأن شبه الولد ممن هو منه من أدل أدلة الله تعالى فوجبت القافة.\nفرع:\nروى أشهب وابن نافع عن مالك: أنه لا يؤخذ بأخذ قائفين، وهو قول الشافعي. وقال ابن القاسم: إن الواحد يجزئ (^٢).\n_________\n(^١) من (ص ٢).\n(^٢) انظر: \"الأم\" ٦/ ٢٦٣، و\"النوادر والزيادات\" ١٣/ ٢١١، و\"شرح ابن بطال\" ٨/ ٣٨٧ - ٣٨٨.","vol":"30","page":595},{"text":"فرع:\nفإن ألحقته بهما ترك حتى يكبر فيوالي من شاء، وقيل: يكون ابنا لهما فإن قالوا ليس هو لواحد فيكون ابنا لهما جميعًا، وقيل: يرجع إلى قافة أخرى، وعندنا: يترك إلى أن يبلغ.\nفرع:\nإذا كان أحد الواطئين عبدًا فاختلف في ذلك في خمس مسائل:\nإحداها: إذا ألحقته القافة بالعبد، هل ذلك كالجناية: جبر سيد العبد، أو حكم الدين فيباع ويصيب شريكه ما يملكه العبد.\n(ثانيها) (^١): إذا قالت القافة: (اشتركا) (^٢) فيه، هل يستتم الآن نصيب العبد من الأمة والولد على الحر أم لا.\nوإذا قلنا لا يستتم فبلغ ووالى العبدَ هل يكون كله عبدًا أو يكون نصفه حرًا ونصفه عبدًا؟\nوإذا قلنا: لا يستتم نصيب الأمة هل يعتق نصيب الحر الآن أو يبقى موقوفًا رجاء أن يشتري النصف الآخر؟ وإذا اشترى النصف هل تكون أم ولد بذلك الوطء حتى يطأها مرة أخرى؟\n(فصل) (^٣):\nمجزز بضم الميم وفتح الجيم، قال الزبير بن بكار: قيل له ذلك؛ لأنه كان إذا أخذ أسيرًا حلق لحيته أو جزها.\n_________\n(^١) في الأصل: (فرع).\n(^٢) غير مقروءة بالأصل، ولعل الصواب ما أثبتناه.\n(^٣) في (ص ٢): (فرع).","vol":"30","page":596},{"text":"فصل:\nأسارير وجهه: خطوط بين الحاجبين وقصاص الشعر. قال النحاس: واحدها سر. وفي \"الصحاح\": السرر: واحد أسرار الكف والجبهة، وهي خطوطها، وجمع الجمع: أسارير (^١)، وروي عن عائشة أنها قالت: دخل عليَّ رسول الله تبرق أكاليل وجهه. جمع إكليل: وهي ناحية الجبهة وما يتصل بها من الجبين، وذلك أن الإكليل إنما يوضع هناك، وكل ما أحاط بالشيء وتكلله من جوانبه فهو إكليل، عن الخطابي.\nفصل:\nقوله: (نظر آنفًا): أي الساعة، من قولك: استأنفت الشيء: أي ابتدأته، ومنه قوله: ﴿مَاذَا قَالَ آنِفًا﴾ [محمد: ١٦]، أي: في أول وقت يقرب منا.\nآخر كتاب الفرائض بحمد الله ومنه\n_________\n(^١) \"الصحاح\" ٢/ ٦٨٣.","vol":"30","page":597},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-4026>٨٦ - كِتَابُ الحُدُودِ</span>\nهي: جمع حد، وأصله المنع، ومنه سمي البواب حدادًا.\n\n<span data-type='title' id=toc-4027>١ - باب ما يحذر من الحدود</span>\nوَقَالَ ابن عَبَّاسٍ - ﵄ -: يُنْزَعُ مِنْهُ نُورُ الإِيمَانِ.\n\n٦٧٧٢ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَشْرَبُ الْخَمْرَ حِينَ يَشْرَبُ وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ، وَلَا يَنْتَهِبُ نُهْبَةً يَرْفَعُ النَّاسُ إِلَيْهِ فِيهَا أَبْصَارَهُمْ وَهْوَ مُؤْمِنٌ»\nوَعَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ وَأَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - بِمِثْلِهِ، إِلاَّ النُّهْبَةَ. [انظر: ٢٤٧٥ - مسلم: ٥٧ - فتح ١٢/ ٥٨].","vol":"31","page":9},{"text":"وسيأتي في آخر الباب (^١) من عند الطبري وغيره.\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -: \"لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ \" الحديث بطوله، وسلف في المظالم.\nقال الطبري: اختلف من قبلنا في معنى هذا الحديث، فأنكر بعضهم أن يكون الشارع قاله (^٢).\nقال عطاء: اختلفت الرواة في أداء لفظ الشارع بذلك، فقال محمد بن (زيد) (^٣) بن واقد بن عبيد الله بن عمر بن الخطاب: وسئل عن تفسير هذا الحديث فقال: إنما قال رسول الله\": \"لا يزنين مؤمن ولا (يسرقن) (^٤) مؤمن\"، وقال آخرون: عني بذلك: لا يزني وهو مستحل له غير مؤمن بتحريم الله تعالى ذلك عليه، وأما إن فعله معتقدًا تحريمه فهو مؤمن، روي ذلك عن عكرمة، عن مولاه ابن عباس، وحجته حديث أبي ذر مرفوعًا: \"من قال لا إله إلا الله دخل الجنة، وإن زنى وإن سرق، وإن رغم أنف أبي ذر\" (^٥)، وقال آخرون: أراد أن لا يكون في ذلك الحال كاملًا لشرائط الإيمان، (وقال آخرون: ينزع منه الإيمان) (^٦) فيزول عنه اسم المدح الذي سمي به الأولياء، ويستحق اسم الذم الذي سمي به المنافق، فيوسم به، ويقال له: منافق وفاسق، روي هذا عن الحسن قال: النفاق نفاقان: تكذيب\n_________\n(^١) سيأتي برقم (٦٨١٠)، باب: إثم الزناة.\n(^٢) \"تهذيب الآثار\" مسند ابن عباس السفر الثاني ص ٦٠٥ (٢٤).\n(^٣) في الأصل: زياد، والمثبت من (ص ٢).\n(^٤) في الأصل: يشربن، والمثبت من (ص ٢).\n(^٥) رواه مسلم برقم (٩٤/ ١٥٣) كتاب الإيمان، باب: من مات لا يشرك بالله، والطبري في \"تهذيب الآثار\" مسند ابن عباس ٢/ ٦٢٤ - ٦٢٥.\n(^٦) من (ص ٢).","vol":"31","page":10},{"text":"بالشارع فلا يغفر، ونفاق خطايا وذنوب ترجى لصاحبها (^١). وعن الأوزاعي قال: كانوا لا يكفرون أحدًا بذنب ولا يشهدون على أحد بكفر، ويتخوفون نفاق الأعمال على أنفسهم.\nوقال الوليد بن مسلم: ويصدق قول الأوزاعي ما رواه عن هارون بن رئاب أن عبد الله بن عمر قال في مرضه: زوجوا فلانًا بابنتي فلانة، فإني كنت وعدته بذلك، وأنا أكره أن ألقى الله بثلث النفاق. وحدثنا الزهري، عن عروة أنه قال لابن عمر: الرجل يدخل منا على الإمام فنراه يقضي بالجور فيسكت، وينظر إلى أحدنا فيثني عليه بذلك، فقال عبد الله: أما نحن معاشر أصحاب رسول الله فكنا نعدها نفاقًا، فلا أدري كيف تعدونه.\nوعن حذيفة - ﵁ - أنه سئل: من المنافق؟ قال: الذي يتكلم بالإسلام ولا يعمل به (^٢).\nوحجة هذا القول: أن النفاق إنما هو إظهار المرء بلسانه قولًا يبطن خلافه كنافقاء اليربوع التي تتخذها كي إن طلب الصائد من قبل مدخل قصع من خلافه، فمن لم يجتنب الكبائر من أهل التوحيد، علمنا أن ما ظهر من الإقرار بلسانه خداع للمؤمنين فاستحق اسم النفاق، ويشهد لذلك قوله - ﵇ -: \"ثلاث من علامات المنافق إذا حدث كذب وإذا وعد أخلف وإذا أؤتمن خان\" والزنا والسرقة وشرب الخمر أدل على النفاق من هذِه الثلاث. وقال آخرون: إذا أتى المؤمن كبيرة نزع منه الإيمان، وإذا فارقها عاد إليه.\n_________\n(^١) سلف برقم (٣٣) كتاب: الإيمان، باب: علامة المنافق.\n(^٢) هذِه الآثار رواها الطبري في \"تهذيب الآثار\" مسند ابن عباس ٢/ ٦٤٠ - ٦٤٤ (٩٥٦، ٩٥٧، ٩٥٨، ٩٥٩، ٩٦٠).","vol":"31","page":11},{"text":"وروي عن أبي الدرداء: قال عبد الله بن رواحة: إنما مثل الإيمان مثل قميص بينما أنت وقد نزعته إذ لبسته، وبينما أنت قد لبسته إذ نزعته.\nوعن يزيد بن أبي حبيب، عن سالم بن عمر، سمع أبا أيوب يقول: إنه لتمُرُّ على المرء ساعة وما في جلده موضع إبرة من إيمان، وتمر به ساعة وما في جلده موضع إبرة من نفاق. وعلى هذِه المقالة أن الإيمان هو التصديق، غير أن التصديق معنيان: قول وعمل، فإذا ركب كبيرة فارقه اسم الإيمان، كما يقال للاثنين إذا افترقا، فالإيمان التصديق الذي هو الإقرار، والعمل الذي هو اجتناب الكبائر، وإذا ألقيت عاد إليه؛ لأنه مجتنب ومصدق (^١). وقيل هو على المفارقة. أي: يكاد من عظيم أن يفارقه، والشيء يسمى باسم ما قاربه، وقال تعالى ﴿فَإِذَا بَلَغْنَ أَجَلَهُنَّ﴾ [البقرة: ٢٣٤] أي: قاربن، وقيل معنى مؤمن: أمن من عذابه، وقال بعض الخوارج والرافضة والإباضية هم نوع من الخوارج: من فعل شيئا من ذلك فهو كافر خارج من الإيمان؛ لأنهم يكفرون المؤمن بالذنوب ويوجبون عليه التخليد في النار بالمعاصي، ومن حجتهم ظاهر حديث الباب \"لا يزني وهو مؤمن\".\nوقال أبو هريرة: الإيمان فوقه هكذا، فإن هو تاب راجعه الإيمان، وإن أصر ومضى فارقه (^٢).\nوقال أبو صالح، عنه: ينزع منه فإن تاب رد عليه (^٣)، قالوا: ومن نزع منه الإيمان فهو كافر؛ لأنه لا منزلة بين الإيمان والكفر، ومن لم يكن مؤمنًا فهو كافر، وجماعة أهل السنة وجمهور الأمة على خلافهم.\n_________\n(^١) \"تهذيب الأثار\" مسند ابن عباس ٢/ ٦٤٠ - ٦٥٠. بتصرف.\n(^٢) السابق ٢/ ٦٠٩ (٩٠٣).\n(^٣) السابق ٢/ ٦٢١ (٩٢٦).","vol":"31","page":12},{"text":"وحجة أهل السنة: أن ابن عباس قد بين حديث أبي هريرة، وقال: إن العبد إذا زنى نزع منه نور الإيمان لا الإيمان. كذا أخرجه الطبري من حديث شريك بن عبد الله، عن إبراهيم بن مهاجر، عن مجاهد، عنه مرفوعًا: \"من زنى نزع الله منه نور الإيمان من قلبه، فإن شاء أن يرده عليه رده\" (^١).\nقال الطبري: والصواب عندنا قول من قال: يزول عنه الاسم الذي هو بمعنى المدح إلى الاسم الذي هو بمعنى الذم، فيقال له: فاجر، فاسق، زانٍ سارق، ولا خلاف بين جميع الأمة أن ذلك من أسمائه ما لم يتب، ويزول عنه اسم الإيمان بالإطلاق والكمال بركوبه ذلك وينسب له بالتقييد فنقول: هو مؤمن بالله ورسوله مصدق قولًا، ولا نقول مطلقًا: هو مؤمن إذ كان الإيمان عندنا معرفة قولًا وعملًا (^٢). فلما لم يأت بها كلها استحق التسمية بالإيمان على غير الإطلاق والاستعمال له.\nفصل:\nمعنى نزع الإيمان: نزع يعتبر به في الطاعة؛ لغلبة الشهوة عليه، فكأن تلك البصيرة نور طفته الشهوة من قلبه، يشهد له قوله تعالى ﴿كَلَّا بَلْ رَانَ على قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (١٤)﴾ [المطففين: ١٤].\nوقد سلف شيء من هذا المعنى في الإيمان في باب: علامات المنافق، وفي العلم في باب: من خص بالعلم قومًا. وسيأتي عنه: أنه ينزع هكذا، وشبك بين أصابعه، ثم أخرجها، فإن تاب عاد إليه هكذا، وشبك بين أصابعه (^٣).\n_________\n(^١) السابق ٢/ ٦٢١ (٩٢٦).\n(^٢) السابق ٢/ ٦٥٠ - ٦٥١.\n(^٣) سيأتي برقم (٦٨٠٩٨)، باب: إثم الزناة.","vol":"31","page":13},{"text":"فصل:\nمما يوضح تأويل أهل السنة السالف إيجاب الحد على البكر على نمط، وعلى الثيب على نمط، والعبد على نمط، فلو كان كله كفرًا لكان فيه حد واحد وهو حد الكفر، فلما كان الواجب فيهما من العقوبة مختلفًا دل أنهما شيئان، وأنه ليس بكافر.\nوقوله بعد هذا في الذي كان يلعن حمارًا: \"لا تلعنوه، فوالله ما علمت أنه يحب الله ورسوله\" (^١)، دليل أيضًا أنه ليس بكافر؛ لأنه نهى عن لعنه، وأثبت له محبة الله ورسوله وقال بعد ذلك: \"لا تكونوا أعوان الشيطان على أخيكم\" (^٢) فسماه أخًا في الإسلام.\nفصل:\nقال ابن حزم في أثر ابن عباس: هو أثر صحيح لا مغمز فيه، رواه عن رسول الله - ﷺ - عائشة وابن عباس وأبو هريرة بالأسانيد الثابتة، فهو نقل تواتر يوجب صحة (العلم) (^٣).\nوقد اختلف الناس في تأويله، وما هو الإيمان المزال له، (فعنه) (^٤) يخلع منه كما يخلع سرباله، فإذا رجع رجع. وعن ابن عباس أنه شبك أصابعه ثم زايلها، ثم قال هكذا ثم ردها.\nوفي رواية: \"ينزع الله منه ربقة الإيمان\" (^٥) وعن نافع بن جبير: إذا زايل رجع إليه الإيمان، ولكن إذا أخر عن العمل، قال: وحسبته أنه\n_________\n(^١) سيأتي قريبًا برقم (٦٧٨٠)، باب: ما يكره من لعن شارب الخمر.\n(^٢) سيأتي قريبًا برقم (٦٧٨١).\n(^٣) في الأصل: العمل، والمثبت من (ص ٢).\n(^٤) في الأصل: فعن. والمثبت من هامشه وأملاه: لعله.\n(^٥) رواه عبد الرزاق في \"مصنفه\" ٧/ ٤١٧ (١٣٦٨٧) بلفظ: \"ربقة الإسلام\".","vol":"31","page":14},{"text":"ذكره عن ابن عباس (^١)، وقال طاوس: يبقى الإيمان كالظل (^٢).\nوفي حديث أبي هارون العبدي، عن أبي سعيد الخدري يرفعه، قال: هذا نهي يقول حين هو مؤمن فلا يفعل الزنا ولا السرقة (^٣).\nوقال ابن حزم: فا لإيمان المزايل لمرتكب هذِه الأمور هي الطاعة لله فقط، وهذا أمر مشاهد باليقين؛ لأن الزنا والخمر وشبههما ليس شيء منهما طاعة فيه، فليست إيمانًا، فإذًا ليس شيء منها إيمان، ففاعلها ليس مطيعًا (^٤).\n_________\n(^١) السابق ٧/ ٤١٦ (١٣٦٨٥).\n(^٢) السابق ٧/ ٤١٥ (١٣٦٨٢).\n(^٣) السابق ٧/ ٤١٥ - ٤١٦ (١٣٦٨٣).\n(^٤) \"المحلى\" ١١/ ١٢٠ - ١٢٢ بتصرف.","vol":"31","page":15},{"text":"<span data-type='title' id=toc-4028>٢ - باب مَا جَاءَ فِي ضَرْبِ شَارِبِ الخَمْر</span>\n٦٧٧٣ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - ح. حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - ضَرَبَ فِي الْخَمْرِ بِالْجَرِيدِ وَالنِّعَالِ، وَجَلَدَ أَبُو بَكْرٍ أَرْبَعِينَ. [انظر: ٦٧٧٦ - مسلم: ١٧٠٦ - فتح ١٢/ ٦٣].\nذكر فيه حديث قَتَادَةَ، عَنْ أَنَسِ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - ضَرَبَ فِي الخَمْرِ بِالْجَرِيدِ وَالنِّعَالِ، وَجَلَدَ أَبُو بَكْرٍ أَرْبَعِينَ. يعني: شارب الخمر.","vol":"31","page":16},{"text":"<span data-type='title' id=toc-4029>٣ - باب مَنْ أَمَرَ بِضَرْبِ الْحَدِّ فِي البَيْتِ</span>\n٦٧٧٤ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، عَنْ أَيُّوبَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الْحَارِثِ قَالَ: جِيءَ بِالنُّعَيْمَانِ -أَوْ بِابْنِ النُّعَيْمَانِ- شَارِبًا، فَأَمَرَ النَّبِيُّ - ﷺ - مَنْ كَانَ بِالْبَيْتِ أَنْ يَضْرِبُوهُ، قَالَ: فَضَرَبُوهُ، فَكُنْتُ أَنَا فِيمَنْ ضَرَبَهُ بِالنِّعَالِ. [انظر: ٢٣١٦ - فتح ١٢/ ٦٤].\nذكر فيه حديث عُقْبَةَ بْنِ الحَارِثِ قَالَ: جِيءَ بِالنُّعَيْمَانِ -أَوْ بِابْنِ النُّعَيْمَانِ- شَارِبًا، فَأَمَرَ النَّبِيُّ -ﷺ - منْ كَانَ في البَيْتِ أَنْ يَضْرِبُوهُ، قَالَ: فَضَرُبوهُ، فَكُنْتُ أَنَا فِيمَنْ ضَرَبَهُ بِالنِّعَالِ.","vol":"31","page":17},{"text":"<span data-type='title' id=toc-4030>٤ - باب الضَّرْبِ بِالْجَرِيدِ وَالنِّعَالِ</span>\n٦٧٧٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا وُهَيْبُ بْنُ خَالِدٍ، عَنْ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ أَبِي مُلَيْكَةَ، عَنْ عُقْبَةَ بْنِ الْحَارِثِ أَنَّ النَّبِيَّ - ﷺ - أُتِيَ بِنُعَيْمَانَ -أَوْ بِابْنِ نُعَيْمَانَ- وَهْوَ سَكْرَانُ فَشَقَّ عَلَيْهِ، وَأَمَرَ مَنْ فِي البَيْتِ أَنْ يَضْرِبُوهُ، فَضَرَبُوهُ بِالْجَرِيدِ وَالنِّعَالِ، وَكُنْتُ فِيمَنْ ضَرَبَهُ. [انظر: ٢٣١٦ - فتح ١٢/ ٦٥].\n\n٦٧٧٦ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ قَالَ: جَلَدَ النَّبِيُّ - ﷺ - فِي الخَمْرِ بِالْجَرِيدِ وَالنِّعَالِ، وَجَلَدَ أَبُو بَكْرٍ أَرْبَعِينَ. [انظر: ٦٧٧٣ - مسلم: ١٧٠٦ - فتح ١٢/ ٦٦].\n\n٦٧٧٧ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو ضَمْرَةَ أَنَسٌ، عَنْ يَزِيدَ بْنِ الْهَادِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أُتِيَ النَّبِيُّ - ﷺ - بِرَجُلٍ قَدْ شَرِبَ، قَالَ:\n«اضْرِبُوهُ». قَالَ أَبُو هُرَيْرَةَ: فَمِنَّا الضَّارِبُ بِيَدِهِ وَالضَّارِبُ بِنَعْلِهِ، وَالضَّارِبُ بِثَوْبِهِ، فَلَمَّا انْصَرَفَ قَالَ بَعْضُ الْقَوْمِ: أَخْزَاكَ اللهُ. قَالَ: «لَا تَقُولُوا هَكَذَا، لَا تُعِينُوا عَلَيْهِ الشَّيْطَانَ». [٦٧٨١ - فتح ١٢/ ٦٦].\n\n٦٧٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو حَصِينٍ: سَمِعْتُ عُمَيْرَ بْنَ سَعِيدٍ النَّخَعِيَّ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ - ﵁ - قَالَ: مَا كُنْتُ لأُقِيمَ حَدًّا عَلَى أَحَدٍ فَيَمُوتَ، فَأَجِدَ فِي نَفْسِي، إِلاَّ صَاحِبَ الْخَمْرِ، فَإِنَّهُ لَوْ مَاتَ وَدَيْتُهُ، وَذَلِكَ أَنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَسُنَّهُ. [مسلم: ١٧٠٧ (م) - فتح ١٢/ ٦٦].\n\n٦٧٧٩ - حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنِ الجُعَيْدِ، عَنْ يَزِيدَ بْنِ خُصَيْفَةَ، عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: كُنَّا نُؤْتَى بِالشَّارِبِ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - وَإِمْرَةِ أَبِي بَكْرٍ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ، فَنَقُومُ إِلَيْهِ بِأَيْدِينَا وَنِعَالِنَا وَأَرْدِيَتِنَا حَتَّى كَانَ آخِرُ إِمْرَةِ عُمَرَ، فَجَلَدَ أَرْبَعِينَ، حَتَّى إِذَا عَتَوْا وَفَسَقُوا جَلَدَ ثَمَانِينَ. [فتح ١٢/ ٦٦].","vol":"31","page":18},{"text":"ذكر فيه حديث عقبة أيضًا أَنَّه - ﷺ - أُتِيَ بِنُعَيْمَانَ -أَوْ بِابْنِ نُعَيْمَانَ- وَهْوَ سَكْرَانُ فَشَقَّ عَلَيْهِ، وَأَمَرَ مَنْ في البَيْتِ أَنْ يَضْرِبُوهُ. قال: فَضَرَبُوهُ بِالْجَرِيدِ وَالنِّعَالِ، فَكُنْتُ فِيمَنْ ضَرَبَهُ.\nوحديث أنس السالف.\nوحديث أَبِي هُرَيْرَةَ قال: أُتِيَ النَّبِيُّ - ﷺ - بِرَجُلٍ قَدْ شَرِبَ، قَالَ: \"اضْرِبُوهُ\". وَقَالَ أَبُو هُرَيْرَةَ: فَمِنَّا الضَّارِبُ بِيَدِهِ وَالضَّارِبُ بِنَعْلِهِ وَالضَّارِبُ بِثَوْبِهِ، فَلَمَّا انْصَرَفَ قَالَ بَعْضُ القَوْمِ: أَخْزَاكَ اللهُ. قَالَ: \"لَا تَقُولُوا هَكَذَا، لَا تُعِينُوا عَلَيْهِ الشَّيْطَانَ\".\nوِحديث (عُمَيْرِ) (^١) بْنِ سَعِيدٍ النَّخَعِيَّ -كذا رواه أبو علي بن السكن، وأحمد وهو الصواب، وقاله أبو زيد: سعد بغير ياء. وهو أبو يحيى النخعي، روى له البخاري ومسلم أيضا، مات سنة خمس عشرة ومائة-: سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبِ - ﵁ - يقول: مَا كُنْتُ لأُقِيمَ حَدًّا عَلَى أَحَدٍ فَيَمُوتَ فَأَجِدَ في نَفْسِي، إِلَّا شَارِبَ الخَمْرِ، فَإِنَّهُ لَوْ مَاتَ وَدَيْتُهُ، وَذَلِكَ أَنَّ رَسُولَ اللهِ - ﷺ - لَمْ يَسُنَّهُ\nوحديث السَّائِب بْنِ يَزِيدَ قَالَ: كُنَّا نُؤْتَى بِالشَّارِبِ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - وَإِمْرَةِ أَبِي بَكرٍ وَصَدْرًا مِنْ خِلَافَةِ عُمَرَ فَنَقُومُ إِلَيْهِ بِأَيْدِينَا وَنِعَالِنَا وَأَرْدِيَتِنَا حَتَّى كَانَ آخِرُ إِمْرَةِ عُمَرَ، فَجَلَدَ أَرْبَعِينَ، حَتَّى إِذَا عَتَوْا (جَلَدَ) (^٢) ثَمَانِينَ.\nالشرح:\nفي مسلم من حديث أنس - ﵁ -: فلما كان زمن عمر - ﵁ - دنا الناس من\n_________\n(^١) في (ص ٢): عمر.\n(^٢) في (ص ٢): عتوا وفسقوا حده.","vol":"31","page":19},{"text":"الريف والقرى، قال: ما ترون في جلد الخمر؟ فقال فيه عبد الرحمن ابن عوف: أرى أن (يجلد) (^١) كأخف الحدود، قال: فجلد عمر ثمانين (^٢).\nوفي رواية: أنه - ﵇ - كان يضرب في الخمر بالجريد والنعال أربعين (^٣)، وللبيهقي: أُتي النبي - ﷺ - برجل قد سكر، فأمر عشرين رجلًا فجلده كل رجل جلدتين بالنعال والجريد (^٤).\nوفي رواية لأبي داود في حديث أبي هريرة - ﵁ -، فقال - ﵇ -: \"بكتوه (^٥) \" فأقبلوا عليه يقولون له: أما اتقيت الله، أما خشيت الله، أما استحييت من رسول الله - ﷺ -. وفي رواية: \"ولكن قولوا اللهم اغفر له، اللهم ارحمه\" (^٦).\nوفي لفظ اللبخاري في حديث على أن عثمان دعا عليًّا فأمره أن يجلده ثمانين (^٧).\nولمسلم: لما جلد عبد الله بن جعفر الوليد بن عقبة، وعلي يعد حتى بلغ أربعين، فقال: أمسك، جلد رسول الله أربعين وأبو بكر أربعين وعمر ثمانين، وكلٌّ سنة، وهذا أحب إليَّ (^٨).\n_________\n(^١) في (ص ٢): نجعله.\n(^٢) مسلم (١٧٠٦/ ٣٦) كتاب: الحدود، باب: حد الخمر.\n(^٣) مسلم (١٧٠٦/ ٣٥).\n(^٤) \"السنن الكبرى\" ٨/ ٣١٧ (١٧٥٢٢).\n(^٥) في (ص ٢): تلقوه.\n(^٦) \"سنن أبي داود\" (٤٤٧٨).\n(^٧) سلف برقم (٣٦٩٦) كتاب فضائل الصحابة، باب: مناقب عثمان بن عفان.\n(^٨) مسلم (١٧٠٧/ ٣٨) كتاب الحدود، باب: حد الخمر.","vol":"31","page":20},{"text":"وللبيهقي: لما أرسل خالد إلى عمر: إن الناس قد انهمكوا في الخمر، (وتحاقروا) (^١) العقوبة، فقال علي: نراه إذا سكر هذى، وإذا هذى افترى، وعلى المفتري ثمانون، (قال) (^٢): فأمر بها عمر. قال: وكان عمر إذا أتي بالرجل الضعيف الذي كانت منه الزلة ضربه أربعين. قال: وجلده عثمان أيضًا ثمانين وأربعين، ذكره من حديث الزهري، عن حميد بن عبد الرحمن، عن ابن وبرة الكلبي، وكان رسول خالد إلى عمر بهذا (^٣). وفي رواية قال علي: هو شيء ضيعناه.\nوفي \"سنن أبي قرة\": ذكر ابن جريج، عن زهير، (عن رجل) (^٤)، عن عمير بن سعيد، عن علي أنه قال: من مات في حد من حدود الله فلا دية له إلا في حد الخمر، فديته في بيت مال المسلمين.\nوفي البخاري، في الباب الذي بعد هذا من حديث عمر: فأمر به فجلد. ويأتي (^٥).\nوروى الشافعي، عن معمر، عن الزهري، عن عبد الرحمن بن أزهر قال: أُتي رسول الله - ﷺ - بشارب، فقال: \"اضربوه\" فضربوه بالأيدي والنعال وأطراف الثياب، وحثوا عليه التراب، وقال - ﵇ - \"بكتوه\" (فبكتوه) (^٦) ثم أرسله، قال: فلما كان أبو بكر سأل من حضر ذلك المضروب، فقومه أربعين، فضرب أبو بكر في الخمر أربعين حياته،\n_________\n(^١) المثبت من (ص ٢)، وفي الأصل: تجاوزوا.\n(^٢) من (ص ٢).\n(^٣) \"السنن الكبرى\" ٨/ ٣٢٠ (١٧٥٣٩).\n(^٤) من (ص ٢).\n(^٥) سيأتي برقم (٦٧٨٠).\n(^٦) من (ص ٢).","vol":"31","page":21},{"text":"حتى تتابع الناس في الخمر، ضرب ثمانين (^١)، ورواه الترمذي عن سعيد بن يحيى، ثنا أبي، عن محمد بن عمرو، عن أبي سلمة، عن (أزهر) (^٢) به.\nوقال أنس بن عياض، عن يزيد بن الهادي، (عن) (^٣) محمد عن أبي سلمة، عن أبي هريرة - ﵁ - أن النبي - ﷺ -. وسألت محمدًا عن هذا الحديث، فقال: اختلفوا فيه، وحديث أزهر ما أراه بمحفوظ، وحديث أنس - ﵁ - في هذا الباب حسن (^٤)، وقال أبو حاتم وأبو زرعة: لم يسمعه الزهري من ابن أزهر، يدخل بينهما عبد الله بن عبد الرحمن ابن أزهر، ذكره ابن أبي حاتم عنهما (^٥).\nوروى أحمد بن حنبل في كتاب \"الأشربة\" له عن محمد بن جعفر، ثنا شعبة، سمعت أبا إسحاق، سمعت رجلًا من أهل نجران: (سألت) (^٦) ابن عمر - ﵄ - عن السلم في النخل وعن الزبيب والتمر فقال: أتي رسول الله - ﷺ - برجل (نشوان) (^٧) قد شرب زبيبًا وتمرًا فجلده الحد (^٨) .. الحديث.\nوروى النسائي من حديث ابن جريج قال: قلت لعطاء: أخبرني محمد بن علي بن ركانة، عن عكرمة، عن مولاه أنه - ﵇ - لم يؤقت\n_________\n(^١) \"مسند الشافعي\" بترتيب السندي ٢/ ٩٠ (٢٩٢).\n(^٢) كذا في الأصل وفي \"علل الترمذي\" عن عبد الرحمن بن أزهر.\n(^٣) في الأصل: وعن، والصواب ما أثبتناه، كما في \"علل الترمذي\".\n(^٤) \"علل الترمذي الكبير\" ٢/ ٦٠٤ - ٦٠٦.\n(^٥) \"علل ابن أبي حاتم\" ١/ ٤٤٦ - ٤٤٧.\n(^٦) في الأصول: سمعت. والمثبت من مصدر التخريج.\n(^٧) من (ص ٢).\n(^٨) \"الأشربة\" ص ٣٩ (٣٥).","vol":"31","page":22},{"text":"في الخمر حدًّا، قال: وقال ابن عباس: شرب رجل فسكر فلقي في فج يميل، فانطلق به إلى رسول الله - ﷺ - فلما حاذوا دار ابن عباس أفلت، فدخل على عباس [فالتزمه] (^١) من ورائه، فذكروا ذلك لرسول الله - ﷺ - فضحك، وقال: \"قد فعلها؟ \" ولم يأمر فيه بشيء (^٢).\nفصل:\nوروى الدارقطني من حديث يحيى بن فليح، عن (محمد بن يزيد) (^٣)، عن عكرمة، عن مولاه أن الشرَّاب كانوا يُضربون في عهد رسول الله - ﷺ - بالأيدي والنعال والعصي حتى توفي، فكان في خلافة أبي بكر فجلدهم أربعين، ثم عمر كذلك إلى أن جاء رجلان (^٤) من المهاجرين فاحتج بقوله ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ [المائدة: ٩٣] وأنه شهد بدرًا والمشاهد.\nفقال ابن عباس: إن هذِه الآيات نزلت عذرًا للماضين وحجة على الناس؛ لأن الله تعالى قال ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ﴾ الآية [المائدة: ٩٠]، فإن كان من الذين آمنوا فإن الله قد نهاه عن شربها، فقال عمر: صدقت، ماذا ترون؟ فقال علي: إذا شرب سكر وإذا سكر هذى، وإذا هذى افترى، وعلى المفتري ثمانون جلدة. فأمر عمر فجلده ثمانين (^٥). ورواه الطحاوي في \"أحكامه\": عن فهد بن سليمان، ثنا سعيد بن عفير، ثنا محمد بن فليح، عن ثور، عن عكرمة.\n_________\n(^١) ساقطة من الأصول والمثبت من \"سنن النسائي الكبرى\".\n(^٢) \"السنن الكبرى\" ٣/ ٢٥٤ (٥٢٩١).\n(^٣) كذا بالأصل، وعند الدارقطني: ثور بن زيد، وهو الصواب.\n(^٤) ورد في هامش الأصل: لعله رجل.\n(^٥) \"سنن الدارقطني\" ٣/ ١٦٦.","vol":"31","page":23},{"text":"فصل:\nروى ابن عمر ونفر من الصحابة مرفوعًا \"من شرب الخمر فاجلدوه، ثم إن شرب فاجلدوه، ثم إن شرب فاجلدوه، ثم إن شرب فاقتلوه\" (^١) وعند أبي داود: القتل في الخامسة (^٢).\nقال ابن حزم: لا يصح وإنما الصحيح في الرابعة، وذكر الخامسة من حديث ابن عمر من حديث حميد بن يزيد (^٣)، قال ابن القطان: مجهول (^٤)، ولابن أبي حاتم من حديث ابن لهيعة، عن أبي سليمان مولى أم سلمة، عن أبي اليزيد البلوي: أن رجلًا شرب الخمر أربع مرات، فأمر به - ﵇ - فضربت عنقه (^٥). رواه الترمذي في \"علله\" من حديث معاوية بن أبي سفيان مرفوعًا \"إذا شرب الخمر فاجلدوه\" وقال في الرابعة: \"فاقتلوه\" ثم ساقه من حديث أبي هريرة قال: وحديث معاوية أشبه وأصح (^٦).\nقلت: حديث أبي هريرة أخرجه ابن ماجه بإسناد جيد بلفظ: ثم قال في الرابعة: \"فإن عاد فاضربوا عنقه\" (^٧)، وسلف في الأشربة حديث أبي موسى - ﵁ - في القتل أيضًا، وحديث معاوية أخرجه الطبراني أيضًا (^٨)،\n_________\n(^١) رواه النسائي ٨/ ٣١٣.\n(^٢) \"سنن أبي داود\" (٤٤٨٣).\n(^٣) \"المحلى\" ١١/ ٣٦٦ - ٣٦٧، ٣٧٠، ولم أعثر عليه من حديث حميد بن يزيد، إنما ذكره عن جميل بن زياد، وأظنه تحريف وفي الحديث: \"فإن عاد في الرابعة فاقتلوه\".\n(^٤) \"بيان الوهم والإيهام\" ٣٠/ ٥٧٢ - ٥٧٣.\n(^٥) \"الجرح والتعديل\" ٩/ ٣٦٩ (١٦٩٨).\n(^٦) \"علل الترمذي\" ٢/ ٦٠٨، ٦٠٩.\n(^٧) \"سنن ابن ماجه\" (٢٥٧٢).\n(^٨) \"المعجم الكبير\" ٩/ ٣٣٤.","vol":"31","page":24},{"text":"وأخرجه الدارمي من حديث عمرو بن الشريد، عن أبيه مرفوعًا في الخامسة \"فإن عاد فاقتلوه\" (^١).\nقال ابن أبي حاتم في \"علله\": وسئل أبي عن حديث جرير بن عبد الله البجلي عن رسول الله - ﷺ - أنه قال: \"من شرب الخمر فاجلدوه\". فقال: حديث ابن طهمان أصح؛ لأنه زاد فيه رجلًا (^٢). أي: وهو محمد بن حرب، عن خالد بن جرير، عن جرير.\nقال ابن حزم: وقد روى هذا أيضًا عن رسول الله - ﷺ - شرحبيل بن أوس وعبد الله بن عمرو وأبو غطيف الكندي (^٣)، وهو قولنا ولم يثبت النسخ، وسيأتي له زيادة بعد.\nفصل:\nاختلف العلماء في حد الخمر كم هو؟ فذهب مالك وأصحابه وأبو حنيفة وأصحابه والثوري والكوفيون وجمهور العلماء إلى أن حد الخمر ثمانون جلدة.\nوقال الشافعي وأبو ثور وأهل الظاهر، ونقله ابن عبد البر عن أكثر أهل الظاهر: حده أربعون. وعن أحمد روايتان كالمذهبين، وما نقلناه عن الجمهور هو ما ذكره ابن بطال وابن التين، وقال أبو عمر أيضًا: إنه قول الجمهور من علماء السلف والخلف.\nقال: وهو أحد قولي الشافعي، وهو قول الأوزاعي وعبيد الله بن الحسن والحسن بن حي وإسحاق وأحمد، واحتجوا بما سلف (^٤).\n_________\n(^١) \"مسند الدارمي\" ٣/ ١٤٨٩ (٢٣٥٩)، وفيه: \"ثم إن عاد الرابعة فاقتلوه\".\n(^٢) \"علل ابن أبي حاتم\" ١/ ٤٤٦.\n(^٣) \"المحلى\" ١١/ ٣٦٧.\n(^٤) \"الاستذكار\" ٢٤/ ٢٦٩.","vol":"31","page":25},{"text":"وروى مسدد، ثنا يحيى، ثنا سعيد بن أبي عروبة، عن الدَّاناج، عن حضين بن المنذر الرقاشي أبي ساسان، عن علي - ﵁ - قال: جلد رسول الله - ﷺ - في الخمر أربعين، وجلد أبو بكر أربعين، وكملها عمر ثمانين، وكلٌّ سنة (^١).\nوروي (عن) (^٢) عبد العزيز بن المختار، عن الدَّاناج، عن حضين بن المنذر قال: شهدت عثمان - ﵁ - وقد أتي بالوليد بن عتبة، وقد صلى بأهل الكوفة فشهد عليه حمران، ورجل آخر شهد أحدهما أنه رآه يشربها، وشهد الآخر أنه رآه يقيئها، فقال عثمان: لم يقئها حتى شربها، فقال عثمان لعلي: أقم عليه الحد. فأمر عبد الله بن جعفر فجلده وعلي يعد حتى بلغ أربعين، ثم قال: أمسك، ثم قال: إن النبي - ﷺ - جلد أربعين، (وأبو بكر أربعين) (^٣) وعمر ثمانين وكلٌّ سنة، وهذا أحب إلي (^٤).\nواحتج عليهم أهل المقالة الأولى، فقالوا: حديث الدَّاناج غير صحيح، وأنكروا أن يكون (علي) (^٥) قال من ذلك شيئًا؛ لأنه قد روي عنه ما يخالف ذلك ويدفعه، وبحديث البخاري في الباب، وذلك أنه - ﵇ - لم يسنه، أي لم يسن فيه شيئًا إنما قلناه نحن.\nقال الطحاوي: فهذا علي يخبر بأنه - ﵇ - لم يكن سن في شرب الخمر حدًّا، (ثم الرواية عن علي في حد الخمر على خلاف) (^٦) حديث الدَّاناج من اختيار الأربعين على الثمانين (^٧).\n_________\n(^١) رواه أبو داود (٤٤٨١).\n(^٢) من (ص ٢).\n(^٣) من هامش الأصل، وفوقها: لعله سقط.\n(^٤) رواه مسلم (١٧٠٧/ ٣٨) كتاب: الحدود، باب: حد الخمر.\n(^٥) من (ص ٢).\n(^٦) من (ص ٢).\n(^٧) \"شرح معاني الآثار\" ٣/ ١٥٣.","vol":"31","page":26},{"text":"روى سفيان عن عطاء بن أبي رباح، عن أبيه قال: أتي علي بالنجاشي قد شرب خمرًا في رمضان فضربه ثمانين، ثم أمر به إلى السجن، ثم أخرجه من الغد فضربه عشرين، وقال: هذِه لانتهاك حرمة رمضان وجرأتك على الله (^١).\nوروي عن ابن شهاب، عن حميد بن عبد الرحمن أن رجلًا من كلب يقال له ابن وبرة بعثه خالد بن الوليد إلى عمر بن الخطاب، فوجد عنده عليًّا وطلحة والزبير وعبد الرحمن بن عوف، فقال له: إن الناس قد انهمكوا في الخمر، فقال عمر لمن حوله: ما ترون؟ قال عليُّ: يا أمير المؤمنين، (إنه) (^٢) إذا سكر هذى، وإذا هذى افترى، وعلى المفتري ثمانون، وتابعه أصحابه (^٣).\nأفلا ترى عليًّا لما سئل عن ذلك ضرب أمثال الحدود كيف هي؟ ثم استخرج منها حدًّا برأيه فجعله كحد المفتري، ولو كان عنده في ذلك شيء مؤقت عن رسول الله لأغناه عن ذلك، ولو كان عند أصحابه في ذلك أيضًا عن رسول الله شيء، لأنكروا عليه أخذ ذلك من جهة الاستنباط وضرب الأمثال، فكيف يجوز أن ينقل عن علي ما يخالف هذا، وقد قال: إنه - ﵇ - لم يسن في الخمر شيئًا. ودل حديث عقبة بن الحارث، وحديث أنس، وحديث أبي هريرة أنه - ﵇ - لم يقصد في حد الخمر إلى عدد من الضرب يكون حدًّا، وإنما أمر - ﵇ - أصحابه أن يضربوه بما ذكروا، وإنما ضرب الصديق بعده أربعين بعد التحري منه\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٧/ ٣٨٢.\n(^٢) من (ص ٢).\n(^٣) رواه الحاكم في \"مستدركه\" ٤/ ٣٧٥.","vol":"31","page":27},{"text":"لضربه - ﵇ - إذ لم يوقفهم على حدٍّ (في ذلك) (^١)، فثبت بهذا كله أن التوقيف في حد الخمر على ثمانين إنما كان في زمن عمر، وانعقد إجماع الصحابة على ذلك منهم عثمان، وابن مسعود، وأبو موسى، وابن عباس، وكان ذلك بمحضر من طلحة والزبير، وابن عوف فلا يجوز مخالفتهم لعصمتهم من الخطأ، كما أجمعوا على مصحف عثمان ومنعوا بما عداه، فانعقد الإجماع بذلك ولزمت الحجة به، وقد قال تعالى ﴿وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ﴾ الآية [النساء: ١١٥].\nوقال ابن مسعود: ما رآه المسلمون حسنًا فهو عند الله حسن (^٢)؛ لأن إجماعهم معصوم.\nوكذا قال ابن عبد البر: (اتفق) (^٣) إجماع الصحابة في زمن عمر على الثمانين في حد الخمر، ولا مخالف لهم منهم، وعلى ذلك جماعة التابعين وجمهور فقهاء المسلمين، قال: والخلاف في ذلك كالشذوذ المحجوج بالجمهور (^٤) وبنحوه ذكره الطحاوي فمن بعده (^٥).\nفصل:\nوفيه حجة لمالك ومن وافقه في جواز أخذ الحدود قياسًا، خلافًا لأهل العراق وبعض الشافعية في منعهم ذلك، واستدلوا بأن الحدود والكفارات وضعت على حسب المصالح، وقد تشترك أشياء مختلفة في الحدود والكفارات، وتختلف أشياء متقاربة، ولا سبيل إلى علم\n_________\n(^١) من (ص ٢).\n(^٢) رواه أحمد ١/ ٣٧٩، والحاكم ٣/ ٧٨ - ٧٩. وقال: صحيح الإسناد ولم يخرجاه.\n(^٣) من (ص ٢).\n(^٤) \"الاستذكار\" ٢٤/ ٢٧٧.\n(^٥) \"شرح معاني الآثار\" ٣/ ١٥٨.","vol":"31","page":28},{"text":"ذلك إلا بالنص.\nفيقال لهم: أجمع الصحابة على حد شارب الخمر، ثم نصوا على المعنى الذي من أجله أجمعوا، وهو قول علي وعبد الرحمن إذا شرب سكر. إلى آخره، ففيه دليل على أخذ الحدود قياسًا، وعلى أصل للقياس انعقد الإجماع عليه، وفي قياسهم حد الخمر على حد الفرية حجة لمالك في قطع الذرائع، ومن قال بقوله وجعلها أصلًا وتحصينًا لحدود الله أن تنتهك؛ لأن عليًّا لما قال لعمر: إذا شرب سكر. إلى اخره. وتابعه الصحابة على ذلك ولم يخالف فيه، فكان ذلك حجة واضحة لذلك؛ لا أنه قد يجوز أن يشربها من لا يبلغ بها إلى الهذي والفرية، ولما كان ذلك غير معلوم لاختلاف الناس في التقليل من شربها والتكثير، وفي غلبة سورتها لبعضهم وتقصيرها عن بعض، وكان الحد لازمًا لكل شارب، اتضح القول لذلك فيما يخاف الإقدام فيه على المحرمات، وهو أصل من أصول الدين بما أجمع عليه الصحابة.\nفصل:\nوفي قوله: (ما كنت لأقيم الحد على أحد فيموت فأجد منه في نفسي). حجة لابن الماجشون ومن وافقه أن الحاكم لا قود عليه إذا أخطأ في اجتهاده، ويؤيد هذا أن أسامة قتل رجلًا قال: لا إله إلا الله، ثم أتى الشارع فأخبره بذلك، فلم يزد على أن وبخه ولم يأمره بالدية، ولم يأخذها منه لاجتهاده وتأويله في قتله، وسيأتي اختلاف العلماء في المسألة في كتاب: الأحكام في باب: إذا قضى القاضي بجور خالف فيه أهل العلم فهو مردود.","vol":"31","page":29},{"text":"فصل:\nفي حديث النعمان حجة على أن الحد يقام في حال السكر، ولا يؤخر للصحو؛ لأنه - ﵇ - أمر من في البيت أن يضربوه ولم يؤخره إلى أن يصحو، وجمهور العلماء على خلاف هذا يؤخر إلى الصحو، وهو قول مالك والشافعي والثوري والكوفيين قالوا: لأن الحد إنما وضعه الله للتنكيل وليألم المحدود ويرتدع، والسكران لا يعقل ذلك، فغير جائز أن يقام على من لا يحس به ولا يعقل (^١).\nفصل:\nالنعيمان تصغير نعمان بن عمرو بن رفاعة بن الحارث بن سواد بن مالك بن غنم (بن مالك) (^٢) بن النجار، شهد العقبة مع السبعين وبدرًا وأحدًا والخندق وسائر المشاهد (^٣)، وأتي به في شرب الخمر إلى رسول الله - ﷺ - فجلده، ثم أتي به فجلده، ثم أتي به فجلده أربعًا أو خمسًا، فقال رجل: اللهم العنه ما أكثر ما يشرب وأكثر ما يجلد، فقال - ﵇ - \"لا تلعنه؛ فإنه يحب الله ورسوله\" (^٤).\nوفي لفظ: \"لا تقولوا للنعيمان إلا خيرًا؛ فإنه يحب الله ورسوله\" (^٥) وكان صاحب مزاح.\n_________\n(^١) انظر: \"الإشراف\" ٣/ ٦٠، و\"المغني\" ١٢/ ٥٠٥ - ٥٠٦.\n(^٢) من (ص ٢).\n(^٣) انظر: \"معرفة الصحابة\" ٥/ ٢٦٥٦ (٢٨٥٤)، \"الاستيعاب\" ٤/ ٦٦ (٢٦٥١)، \"أسد الغابة\" ٥/ ٣٣٧ (٥٢٥٠).\n(^٤) سيأتي برقم (٦٧٨٠) بلفظ: \"لا تلعنوه؛ فوالله ما علمت أنه يحب الله ورسوله\".\nورواه عبد الرزاق ٧/ ٣٨١ (١٣٥٥٢) بلفظه.\n(^٥) رواه ابن سعد في \"طبقاته\" ٣/ ٤٩٤.","vol":"31","page":30},{"text":"قال ابن الكلبي: كان - ﵇ - إذا نظر إلى نعيمان لا يتماسك نفسه أن يضحك، واشترى نعيمان يومًا بعيرًا فنحره ولم يعط ثمنه، فجاء صاحبه ليشكوه إلى رسول الله، فقال - ﵇ -: \"اذهبوا بنا نطلبه\" فوجده، فقال - ﵇ -: \"هذا نعيمان\" لصاحب البعير، فقال نعيمان: لا جرم، لا يغرم البعير غيرك، (فغرمه - ﵇ - (^١) عنه، مات في خلافة معاوية) (^٢) وليس له عقب، قاله محمد بن عمر (^٣).\nفصل:\nقوله: (إذا عتوا وفسقوا جلدوا ثمانين)، يريد كثر شربهم الخمر كما سلف عن رواية مسلم (^٤).\nفصل:\nلما ذكر البيهقي حديث حضين بن المنذر، عن علي في جلد الوليد قال: قال الترمذي، عن البخاري إنه حديث حسن (^٥).\nوقال ابن عبد البر: هو أثبت شيء في هذا الباب (^٦).\nقال البيهقي: وهو حديث صحيح مخرج في مسانيد أهل الحديث، ومخرجات أكثرهم في السنن، والذي يدعي تشويه الأخبار على مذهبه لم يمكنه صرف هذا الحديث إلى ما وقته صاحبه، فأنكر الحديث أصلًا، واستدل على فساده بما جرى من الصحابة، وأن عليًّا قال:\n_________\n(^١) رواه ابن عبد البر في \"الاستيعاب\" بنحوه ٤/ ٨٩.\n(^٢) من (ص ٢).\n(^٣) انظر: \"الطبقات الكبرى\" لابن سعد ٣/ ٤٩٤.\n(^٤) مسلم (١٧٠٦) عن أنس بن مالك.\n(^٥) \"معرفة السنن والآثار\" ١٣/ ٥١.\n(^٦) \"الاستذكار\" ٢٤/ ٢٧٣.","vol":"31","page":31},{"text":"إن مات شارب الخمر وديناه؛ لأنه شيء صنعناه (^١).\nوفي رواية: أنه - ﵇ - لم يسن فيها شيئًا، وبأن عمر وعليًّا جلدا ثمانين، وأنهم أجمعوا على الثمانين، فصار الحد مؤقتًا بها في الخمر، وقيل: ذلك لم يكن مؤقتًا وهذا الذي ذكر من إنكار الحديث وفساده غير مقبول منه، فصحة الحديث إنما تعرف بفقه رجاله ومعرفتهم بما يوجب قبول خبرهم، وقد عرفهم حفاظ الحديث وقبلوا حديثهم، كيف وقد ثبت عن عثمان وعلي في هذِه القصة من وجه لا أشك في صحته جلد أربعين، ولئن كانت العمل بالثمانين حدًّا معلومًا بتوقيت الصحابة في أيام عمر، فلم يصر الأربعون حدًّا معلوما بتوقيت الصحابة في أيام أبي بكر، وتحريمهم في ذلك أمر رسول الله - ﷺ - وفعل أصحابه بين يديه، بل هذا أولى أن يكون حدًّا مؤقتًا بتوقيتهم، فلم يعدل عنه أبو بكر حياته.\nوقد روينا عن عمر - ﵁ - أنه بعد توقيتهم كان إذا أتي بالضعيف ضربه أربعين، وجلد عثمان ثمانين، وجلد أربعين، وكل هذا يدل على أن الحد المؤقت في الخمر أربعون، وأنهم لم يوقتوه بالثمانين حدًّا، وأن الزيادة التي زادوها إنما هي على وجه التعزير، وقد أشار علي إلى علة التعزير فيما أشار به إلى عمر.\nقلت: وقول ابن القصار أن قوله سنة محمول على الرفع يبعده ذلك، وإنما المراد هنا ما سنه عمر - ﵁ -.\nوفي قول علي فيمن مات في حد الخمر: وديناه، دليل بين على أنهم لم يجتمعوا على الثمانين حدًّا، إذ لو كانوا وقتوه بها لم تجب\n_________\n(^١) \"معرفة السنن والآثار\" ١٣/ ٥٢.","vol":"31","page":32},{"text":"فيمن مات منه دية، وإنما أرادوا -والله أعلم- عندنا إذا مات في الأربعين الزائدة.\nوقوله: (إنه لم يسنه)، يعني: لم يسن فوق الأربعين أو لم يسن ضربه بالسياط، وقد سنه بالجريد والنعال وأطراف الثياب، ونحن هكذا نقول، لا نخالف منه شيئًا -بتوفيق الله- والذي يحتج به في إبطال حديث حضين لا نقول به، ولا يرى فيمن مات دية، وهذا دأبه فيما لا يقول به من الأحاديث الصحيحة يجتهد بإبطاله بحديث آخر، فإذا نظرنا في ذلك الحديث الآخر وجدناه لا يقول به أيضًا، فكيف يحتج به في إبطال غيره؟ فإن قال: روي عن علي أنه جلد الوليد بسوط له طرفان أربعين، فيكون ذلك ثمانين، قلنا: هذِه الرواية منقطعة؛ لأن راويها علي عن جعفر بن محمد، عن أبيه (^١)، وقد روينا في الحديث الثابت أنه أمر به فجلد أربعين جلدة (^٢)، وهذا أشبه أن لا يخالفه أن يكون جلده بكل طرف عشرين، فيكون الجميع أربعين، وهذا هو المراد فيما روى شعبة عن قتادة، عن أنس - ﵁ - أنه - ﵇ - أتي برجل شرب الخمر فجلده بجريدتين نحو الأربعين (^٣)، أي صار العدد أربعين، وذلك بين في رواية همام عن قتادة، ولا خلاف بينه وبين ما أشار به عبد الرحمن بن عوف على (علي) (^٤)، ولو كان المراد بالأول ثمانين لم يكن بينهما مخالفة، وكذلك علي لما جلد الوليد بهذا السوط إن كان ثابتًا أربعين، فقد قال في الحديث الثابت: جلد رسول الله - ﷺ -\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ٧/ ٣٧٨ - ٣٧٩.\n(^٢) رواه مسلم (١٧٠٧/ ٣٨).\n(^٣) رواه مسلم (١٧٠٦/ ٣٥).\n(^٤) في (ص ٢) عمر.","vol":"31","page":33},{"text":"أربعين، وجلد أبو بكر أربعين، وجلد عمر ثمانين وكلٌّ سنة. وقال في رواية عبد العزيز: وهذا أحب إلى (^١). فلولا أنه اقتصر على الأربعين لما قال: وهذا أحب إليَّ (^٢).\nفصل:\nروى ابن أبي شيبة من حديث يزيد بن هارون، ثنا المسعودي عن زيد العمي، عن أبي بصرة، عن أبي سعيد الخدري أنه - ﵇ - ضرب في الخمر بنعلين أربعين، فجعل عمر مكان كل نعل سوطًا، وفيه ترشيح لرواية محمد بن علي، عن أبيه.\nوروى وكيع عن مسعر، عن زيد العمي، عن أبي الصديق الناجي، عن أبي سعيد، عن النبي - ﷺ - أنه ضرب في الخمر أربعين (^٣)، قال أبو عمر: الحديث لأبي الصديق ومسعر أحفظ عندهم وأثبت من المسعودي، وزيد العمي ليس بالقوي (^٤).\nوأما الترمذي فقال: حديث أبي سعيد حديث حسن صحيح (^٥).\nوالعمل على حديث أنجس عند أهل العلم من أصحاب النبي - ﷺ - أن حد السكران ثمانون (^٦).\nقلت: وقد قال علي - ﵁فيما رواه الحارث عنه-: في قليل الخمر وكثيرها ثمانون، وفي لفظ: حد النبيذ ثمانون. وعن ابن عباس\n_________\n(^١) رواه مسلم (١٧٠٧/ ٣٨).\n(^٢) \"معرفة السنن والآثار\" ١٣/ ٥٢ - ٥٧.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٥٠٠.\n(^٤) \"الاستذكار\" ٢٤/ ٢٧١ - ٢٧٢.\n(^٥) \"سنن الترمذي\" (١٤٤٢).\n(^٦) السابق بعد حديث رقم (١٤٤٣).","vol":"31","page":34},{"text":"والحسن: في السكر من النبيذ ثمانون، وكذلك قاله شقيق الضبي (^١)، وعند الدارقطني: جلد عثمان الحدين جميعًا، ثم أثبت معاوية الجلد ثمانين (^٢).\nفصل:\nينعطف على قتل الشارب في الرابعة أو الخامسة، ذكر الحازمي في \"ناسخه\" من حديث أبي هريرة - ﵁ - في قتله في الرابعة قال: فحدثت به ابن المنكدر فقال: قد ترك ذلك، أتي رسول الله - ﷺ - بابن النعيمان فجلده ثلاثًا، ثم أتي به الرابعة فجلده، ولم يزد (^٣).\nقلت: وقول الصحابي ما أكثر ما يؤتى به يقتضي العدد، وأخرج النسائي من حديث زياد البكالي، عن ابن إسحاق، عن محمد بن المنكدر، عن جابر، وذكر حديث في الرابعة \"فاضربوا عنقه\" فضرب رسول الله - ﷺ - النعيمان أربع مرات، فرأى المسلمون أن الحد قد وقع، وأن القتل قد ارتفع (^٤).\nثم ساق الحازمي من حديث الشافعي: أنا ابن عيينة، عن ابن شهاب، عن قبيصة بن ذؤيب يرفعه إلى رسول الله - ﷺ - قال: \"إن شرب فاجلدوه\" وفي الرابعة: \"فإن شرب فاقتلوه\" قال: فأتي برجل فجلده، تم أتي به في الثانية فجلده، ثم أتي به في الرابعة فجلده ووضع القتل، وكانت رخصة، ثم قال الزهري لمنصور بن المعتمر: ويحول\n_________\n(^١) هذِه الآثار رواها عبد الرزاق في \"مصنفه\" ٥/ ٤٩٨ - ٤٩٩ (٢٨٣٨٤)، (٢٨٣٩١)، (٢٨٣٩٣)، (٢٨٣٩٥)، (٢٨٣٩٦).\n(^٢) \"سنن الدارقطني\" ٣/ ١٥٨.\n(^٣) \"الاعتبار في الناسخ والمنسوخ\" ص ١٥٥ - ١٥٦.\n(^٤) \"سنن النسائي الكبرى\" ٣/ ٢٥٧ (٥٣٠٣).","vol":"31","page":35},{"text":"كُونَا وافدي أهل العراق بهذا الحديث. قال الشافعي: والقتل منسوخ بهذا الحديث وغيره، وهذا ما لا اختلاف فيه عند أحد من أهل العلم علمته (^١).\nوقال الطحاوي: ثبت بهذا أن القتل منسوخ (^٢)، وقال الخطابي: قد يرد الأمر بالوعيد ولا يراد به وقوع الفعل، وإنما يقصد به الردع والتحذير، كقوله - ﵇ - \"من قتل عبده قتلناه، ومن جدع عبده جدعناه\" (^٣) وهو لو قتل عبده أو جدعه لم يقتل به، ولم يجدع بالاتفاق (^٤).\nقلت: حكى ابن المنذر أن النخعي قال: يقتل السيد بعبده، واختلف على سفيان في ذلك (^٥)، قال الخطابي: وقد يحتمل أن يكون القتل في الخامسة واجبًا، ثم نسخ بحصول الإجماع من الآية أنه لا يقتل (^٦).\nقال الترمذي في آخر \"جامعه\": وجميع ما في هذا الكتاب معمول به، وقد أخذه بعض أهل العلم ما خلا حديثين، حديث ابن عباس: أنه - ﵇ - جمع بين الظهر والعصر بالمدينة، وحديث: \"إذا شرب الخمر فاجلدوه، فإن عاد في الرابعة فاقتلوه\" وإنما كان هذا في أول الأمر ثم نسخ، كذا روى ابن إسحاق عن ابن المنكدر، عن جابر قال: والعمل على هذا عند (عامة) (^٧) أهل العلم لا نعلم بينهم اختلافًا في ذلك في\n_________\n(^١) \"الاعتبار في الناسخ والمنسوخ\" ص ١٥٦.\n(^٢) \"شرح معاني الآثار\" ٣/ ١٦١.\n(^٣) رواه أبو داود (٤٥١٥)، والترمذي (١٤١٤)، والنسائي ٨/ ٢٠ - ٢١، وابن ماجه (٢٦٦٣) من حديث سمرة بن جندب.\n(^٤) \"معالم السنن\" ٣/ ٢٩٣. وانظر: \"الاعتبار\" للحازمي ص ١٥٥.\n(^٥) \"الإشراف\" ٣/ ٦٨.\n(^٦) السابق ٣/ ٢٩٣.\n(^٧) من (ص ٢).","vol":"31","page":36},{"text":"القديم والحديث، ومما يقوي هذا حديث: \"لا يحل دم امرئ مسلم إلا بإحدى ثلاث\" (^١). الحديث.\nوقال ابن المنذر: أزيل القتل في الرابعة عنه بخبر رسول الله - ﷺ - وبإجماع عوام أهل العلم (من أهل الحجاز والعراق والشام وكل من يحفظ عنه من أهل العلم) (^٢)، إلا شاذًّا من الناس لا يعد خلافًا (^٣).\nقلت: حكي عن بعض التابعين، وفي \"المحلى\": أن عبد الله بن عمرو بن العاصي قال: ائتوني برجل أقيم عليه الحد في الخمر، فإن لم أقتله فأنا كذاب (^٤).\nفصل:\nأجمعوا على أن ما سلف من كون الحد ثمانين أو أربعين هو في الحر، والعبد على نصفه، وقال ابن عبد البر عن أبي ثور وداود وأكثر أهل الظاهر: أربعون على الحر والعبد، قال: وقال الشافعي: أربعون على الحر وعلى العبد نصفها (^٥).\nفصل:\nاختلف إذا مات من ضَرْبِه على أقوال: لا ضمان على الإمام والحق قتله، قاله مالك وأحمد. وعن الشافعي: لا ضمان قطعًا وإن كان ضربه بالسوط ضمن، وفي صفة ما يضمن وجهان، أحدهما: جميع الدية. والثاني: لا يضمن الإمام إلا ما زاد على ألم النعال.\n_________\n(^١) الترمذي (١٤٤٤).\n(^٢) من (ص ٢).\n(^٣) \"الإشراف\" ٣/ ٥٧.\n(^٤) \"المحلى\" ١١/ ٣٦٦.\n(^٥) \"الاستذكار\" ٢٤/ ٢٦٩.","vol":"31","page":37},{"text":"وعنه أيضًا: إن ضرب بالنعال وأطراف الثياب ضربًا يحيط العلم أنه لا يبلغ أربعين أو يبلغها ولا يتجاوزها، فمات فالحق قتله، فإن كان كذلك فلا عقل ولا قود ولا كفارة على الإمام، وإن ضربه أربعين سوطًا فمات فديته على عاقلة الإمام دون بيت المال (^١).\nفصل:\nلو أقر بشرب الخمر ولم يوجد منه ريح، فقال أبو حنيفة: لا يحد. وقال الباقون: يحد، فإن وجد منه ريح ولم يقر فلا حد خلافًا لمالك (^٢).\n_________\n(^١) انظر: \"الإشراف\" ٣/ ٥٩، و\"المغني\" ١٢/ ٥٠٣ - ٥٠٥.\n(^٢) انظر: \"المغني\" ١٢/ ٥٠١ - ٥٠٢.","vol":"31","page":38},{"text":"<span data-type='title' id=toc-4031>٥ - باب مَا يُكْرَهُ مِنْ لَعْنِ شَارِبِ الخَمْرِ، وَإِنَّهُ لَيْسَ بِخَارِجٍ مِنَ المِلَّةِ</span>\n٦٧٨٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ أَنَّ رَجُلًا عَلَى عَهْدِ النَّبِيِّ - ﷺ - كَانَ اسْمُهُ عَبْدَ اللهِ، وَكَانَ يُلَقَّبُ حِمَارًا، وَكَانَ يُضْحِكُ رَسُولَ اللهِ - ﷺ -، وَكَانَ النَّبِيُّ - ﷺ - قَدْ جَلَدَهُ فِي الشَّرَابِ، فَأُتِيَ بِهِ يَوْمًا فَأَمَرَ بِهِ فَجُلِدَ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: اللَّهُمَّ الْعَنْهُ مَا أَكْثَرَ مَا يُؤْتَى بِهِ! فَقَالَ النَّبِيُّ - ﷺ -: «لَا تَلْعَنُوهُ، فَوَاللهِ مَا عَلِمْتُ أَنَّهُ يُحِبُّ اللهَ وَرَسُولَهُ». [فتح ١٢/ ٧٥].\n\n٦٧٨١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ بْنِ جَعْفَرٍ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، حَدَّثَنَا ابْنُ الْهَادِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِسَكْرَانَ، فَأَمَرَ بِضَرْبِهِ، فَمِنَّا مَنْ يَضْرِبُهُ بِيَدِهِ، وَمِنَّا مَنْ يَضْرِبُهُ بِنَعْلِهِ، وَمِنَّا مَنْ يَضْرِبُهُ بِثَوْبِهِ، فَلَمَّا انْصَرَفَ قَالَ رَجُلٌ: مَالَهُ أَخْزَاهُ اللهُ! فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَكُونُوا عَوْنَ الشَّيْطَانِ عَلَى أَخِيكُمْ\". [انظر: ٦٧٧٧ - فتح ١٢/ ٧٥].\nذكر فيه حديث عُمَرَ بْنِ الخَطَّابِ - ﵁ - أَنَّ رَجُلًا عَلَى عَهْدِ النَّبِيّ - ﷺ - كَانَ اسْمُهُ عَبْدَ اللهِ، وَكَانَ يُلَقَّبُ حِمَارًا، وَكَانَ يُضْحِكُ رَسُولَ اللهِ - ﷺ -، وَكَانَ رسول الله - ﷺ - قَدْ جَلَدَهُ فِي الشَّرَابِ، فَأُتِيَ بِهِ يَوْمًا فَأَمَرَ بِهِ فَجُلِدَ، فَقَالَ رَجُلٌ مِنَ القَوْمِ: اللَّهُمَّ العَنْهُ، مَا أَكْثَرَ مَا يُؤْتَى بِهِ! فَقَالَ - ﷺ -: \"لَا تَلْعَنُوهُ، فَوَاللهِ مَا عَلِمْتُ أَنَّهُ يُحِبُّ اللهَ وَرَسُولَهُ\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ -: أُتِيَ رسول الله - ﷺ - بِسَكْرَانَ فَأَمَرَ بِضَرْبِهِ، فَمِنَّا مَنْ يَضْرِبُهُ بِيَدِهِ، وَمِنَّا مَنْ يَضْرِبُهُ بِنَعْلِهِ، وَمِنَّا مَنْ يَضْرِبُهُ بِثَوْبِهِ، فَلَمَّا انْصَرَفَ قَالَ رَجُلٌ: مَالَهُ أَخْزَاهُ اللهُ! فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَكُونُوا عَوْنَ الشَّيْطَانِ عَلَى أَخِيكُمْ\".","vol":"31","page":39},{"text":"الشرح:\nقوله: (اسمه عبد الله)، قد أسلفنا أنه النعيمان. قال الدمياطي: وما هنا وَهَمٌ، وقد روى ابن المنذر حديث أبي هريرة وقال فيه بعد قوله: \"لا تعينوا الشيطان ولكن قولوا اللهم اغفر له\" (^١) وقد أسلفنا في الباب الماضي أن المراد من قوله: \"لا يشرب الخمر حين يشربها وهو مؤمن\" (^٢) الإيمان الكامل؛ لأن الشارع شهد له بحب الله ورسوله، وسماه أخًا فيه وأمرهم أن يدعوا له بالمغفرة، فإن قلت: فقد لعن - ﵇ - شارب الخمر وجماعات معه، ولعن كثيرًا من أهل المعاصي، منهم من ادعى إلى غير أبيه وانتمى إلى غير مواليه، ولعن المصور وجماعات يكثر عددهم، قيل: لا تعارض، ووجه لعنته لأهل المعاصي، يريد الملازمين لها غير التائبين منها؛ ليرتدع بذلك من فعلها وسلوك سبيلها، والذي نهى عن لعنه هنا قد كان أخذ منه حد الله الذي جعله مطهرًا له من الذنوب، فنهى عن ذلك؛ خشية أن يوقع الشيطان في قلبه أن من لعن بحضرته ولم يغير ذلك ولا نهى عنه، فإنه مستحق العقوبة في الآخرة وإن نالته في الدنيا فينفره بذلك ويغويه، وقيل: إنما أراد أن لا تلعنوه في وجهه، والذي لعن الشارع إنما لعن على معنى الحسن لا على معنى الإرداع ولم يعين أحدًا، وذهب البخاري إلى نحو هذا، وأنه إن لم يسمه جاز لعنه؛ لأنه بوب باب: لعن السارق إذا لم يسم، كما سيأتي. وأتى بحديث أبي هريرة - ﵁ -: \"لعن الله السارق يسرق البيضة والحبل\" (^٣).\n_________\n(^١) رواه أبو داود (٤٤٧٨).\n(^٢) سلف برقم (٦٧٧٢).\n(^٣) سيأتي قريبًا برقم (٦٧٨٣).","vol":"31","page":40},{"text":"فصل:\nفيه من الفقه جواز إضحاك العالم والإمام بنادرة يندرها، وأمر يعني به من الحق لا شيء من الباطل.\n(فصل:\nوحديث الباب ناسخ لقتله في الرابعة كما سلف، وبه قال أئمة الفتوى) (^١).\nفصل:\nوقوله: كان يلقب حمارًا، لعله كان لا يكره ذلك اللقب، وكان قد اشتهر به.\n_________\n(^١) من (ص ٢).","vol":"31","page":41},{"text":"<span data-type='title' id=toc-4032>٦ - باب السَّارِقِ حِينَ يَسْرِقُ</span>\n٦٧٨٢ - حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دَاوُدَ، حَدَّثَنَا فُضَيْلُ بْنُ غَزْوَانَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ\". [٦٨٠٩ - فتح ١٢/ ٨١].\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -: \"لَا يَزْنِي حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ\".\nوقد سلف من حديث ابن عباس - ﵄ - قريبًا واضحًا (^١).\n_________\n(^١) سلف برقم (٦٧٧٢) من حديث أبي هريرة.","vol":"31","page":42},{"text":"<span data-type='title' id=toc-4033>٧ - باب لَعْنِ السَّارِقِ إِذَا لَمْ يُسَمَّ</span>\n٦٧٨٣ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنِي أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَعَنَ اللهُ السَّارِقَ، يَسْرِقُ الْبَيْضَةَ فَتُقْطَعُ يَدُهُ، وَيَسْرِقُ الْحَبْلَ فَتُقْطَعُ يَدُهُ». قَالَ الأَعْمَشُ: كَانُوا يَرَوْنَ أَنَّهُ بَيْضُ الْحَدِيدِ، وَالْحَبْلُ كَانُوا يَرَوْنَ أَنَّهُ مِنْهَا مَا يَسْوَى دَرَاهِمَ. [انظر: ٦٧٩٩ - مسلم: ١٦٨٧ - فتح ١٢/ ٨١].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَعَنَ اللهُ السَّارِقَ، يَسْرِقُ البَيْضَةَ فَتُقْطَعُ يَدُهُ، وَيَسْرِقُ الحَبْلَ فَتُقْطَعُ يَدُهُ\". قَالَ الأَعْمَشُ: كَانُوا يَرَوْنَ أَنَّهُ بَيْضُ الحَدِيدِ، وَالْحَبْلُ كَانُوا يَرَوْنَ أَنَّهُ مِنْهَا مَا يساوي دَرَاهِمَ.\nقد أسلفنا فقهه قريبًا.\nواحتجت به الخوارج على عدم اعتبار النصاب، وأنه يقطع في قليل الأشياء وكثيرها، ولا حجة لهم فيه؛ لأن آية السرقة لما نزلت قال - ﵇ -: \"لعن الله السارق .. \" إلى آخره على (آخر) (^١) ما نزل عليه في ذلك الوقت، ثم أعلمه أن القطع لا يكون إلا في ربع دينار فما فوقه، على ما روته عائشة - ﵂ - كما يأتي (^٢)، ولم يكن - ﵇ - يعلم من حكم الله إلا ما علمه الله، ولذلك قال: \"أوتيت الكتاب ومثله معه\" (^٣) يعني من السنن، قاله ابن قتيبة (^٤).\n_________\n(^١) من (ص ٢).\n(^٢) سيأتي برقم (٦٧٨٩).\n(^٣) رواه أبو داود (٤٦٠٤).\n(^٤) \"تأويل مختلف الحديث\" ص ٢٤٥ - ٢٤٦.","vol":"31","page":43},{"text":"وقول الأعمش: البيضة هنا: بيضة الحديد التي تغفر الرأس في الحرب. والحبل: من حبال السفن. تأويل لا يجوز عند من يعرف صحيح كلام العرب؛ لأن كل واحد من هذين يساوي دنانير كثيرة.\nوفي الدارقطني: من حديث أبي عتاب الدلال، ثنا مختار بن نافع، ثنا أبو حيان التيمي عن أبيه، عن علي - ﵁ -، عن رسول الله - ﷺ - أنه قطع في بيضة من حديد قيمتها أحد وعشرون درهمًا (^١).\nوهذا ليس موضع تكثير لما سرقه السارق، ولا من عادة العرب والعجم أن يقولوا: قبح الله فلانًا عرض نفسه للضرب في عقد جوهر، وتعرض للعقوبة بالغلول في جراب مسك، وإنما العادة في مثل هذا أن يقال: (لعن الله فلانا) (^٢) تعرض لقطع اليد في حبل رث، أو كبة شعر أو رداء خلق، وكل ما كان من هذا الفن أحقر فهو أبلغ.\nوقال الخطابي: إن ذلك من باب التدريج؛ لأنه إذا استمر ذلك به لم يؤمن أن يؤديه ذلك إلى سرقة ما فوقها حتى يبلغ فيه القطع فتقطع يده، فليحذر هذا الفعل وليتركه قبل أن تملكه العادة ويموت عليها ليسلم من سوء عاقبته (^٣).\nوقال الداودي: ما قاله الأعمش محتمل، وقد يحتمل أن يكون هذا قبل أن يبين الشارع القدر الذي يقطع فيه السارق.\nفصل:\nقوله في الترجمة باب لعن السارق إذا لم يسم. كذا في جميع النسخ،\n_________\n(^١) \"سنن الدارقطني\" ٣/ ١٩٥ (٣٣٨٧).\n(^٢) في (ص ٢): لعنه الله.\n(^٣) \"أعلام الحديث\" ٤/ ٢٢٩١.","vol":"31","page":44},{"text":"والذي يشتق من معناه إن صح في الترجمة أنه لا ينبغي تعيير أهل المعاصي ومواجهتهم باللعنة، إنما ينبغي أن يلعن في الجملة من فعل فعلهم؛ ليكون ذلك ردعًا وزجرًا عن انتهاك شيء منها، فإذا وقعت من معين لم يلعن بعينه؛ لئلا يقنط أو ييأس، ونهى الشارع عن لعن النعيمان.\nقال ابن بطال: فإن كان ذهب البخاري إلى هذا فهو غير صحيح؛ لأن الشارع إنما نهى عن لعنه بعد إقامة الحد عليه، فدل على الفرق بين من تجب لعنته، وبين من لا تجب، وبان به أن من أقيم عليه الحد لا ينبغي لعنته، ومن لم يقم عليه فاللعنة متوجهة إليه، سواء سمي وعين أم لا؛ لأنه - ﵇ - لا يلعن إلا من تجب عليه اللعنة، ما دام على تلك الحالة الموجبة لها، فإذا تاب منها وطهره الحد فلا لعنة تتوجه إليه، ويبين هذا قوله - ﵇ - \"إذا زنت الأمة فليجلدها ولا يثرب\" (^١)، فدل أن التثريب واللعن إنما يكون قبل أخذ الحدود وقبل التوبة (^٢).\nوقال الداودي: قوله \"لعن الله السارق\" يحتمل الخبر؛ ليزدجر الناس، ويحتمل الدعاء.\n_________\n(^١) سلف برقم (٢١٥٢) كتاب: البيوع، باب: بيع العبد الزاني.\n(^٢) \"شرح ابن بطال\" ٨/ ٤٠١ - ٤٠٢.","vol":"31","page":45},{"text":"<span data-type='title' id=toc-4034>٨ - باب الحُدُودُ كَفَّارَةٌ</span>\n٦٧٨٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي إِدْرِيسَ الْخَوْلَانِيِّ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ - ﵁ - قَالَ: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - فِي مَجْلِسٍ فَقَالَ: «بَايِعُونِي عَلَى أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا». -وَقَرَأَ هَذِهِ الآيَةَ كُلَّهَا- \"فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ بِهِ، فَهْوَ كَفَّارَتُهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا، فَسَتَرَهُ اللهُ عَلَيْهِ، إِنْ شَاءَ غَفَرَ لَهُ، وَإِنْ شَاءَ عَذَّبَهُ\". [انظر: ١٨ - مسلم: ١٧٠٩ - فتح ١٢/ ٨٤].\nذكر فيه حديث عُبَادَةَ بْنِ الصَّامِتِ - ﵁ - قَالَ: كُنَّا عِنْدَ رسول الله - ﷺ - في مَجْلِسٍ فَقَالَ: \"بَايِعُونِي عَلَى أَنْ لَا تُشْرِكُوا باللهِ شَيئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا\". وَقَرَأَ هذِه الآيَةَ كُلَّهَا: \"فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ بِهِ فَهْوَ كَفَّارَتُهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَسَتَرَهُ اللهُ عَلَيْهِ إِنْ شَاءَ غَفَرَ لَهُ وَإِنْ شَاءَ عَذَّبَهُ\".\nهذا الحديث سلف. وللدارقطني: \"ومن أصاب من ذلك شيئًا فأقيم عليه الحد في الدنيا فهو له طهور، ومن ستره الله فذلك إلى الله إن شاء عذبه وإن شاء غفر له\" (^١)، وله من حديث أسامة بن زيد، عن محمد بن المنكدر، عن ابن خزيمة بن ثابت، عن أبيه أنه - ﵇ - قال: \"من أصاب ذنبًا فأقيم عليه حد ذلك الذنب فهو كفارته\" (^٢).\nومن حديث علي مرفوعًا \"من أذنب في هذِه الدنيا ذنبًا فعوقب به فالله أكرم من أن يثني عقوبة على عبده، ومن أذنب في هذة الدنيا ذنبًا فستره الله عليه وعفا عنه فالله أكرم من أن يعود في شيء قد عفا عنه\" (^٣).\n_________\n(^١) \"سنن الدارقطني\" ٣/ ٢١٥ (٣٤٥٤) من حديث عبادة بن الصامت.\n(^٢) السابق ٣/ ٢١٤ (٣٤٥١).\n(^٣) السابق ٣/ ٢١٥ (٣٤٥٦).","vol":"31","page":46},{"text":"وقد ذهب أكثر العلماء إلى أن الحدود كفارة على حديث الباب، وما ذكرناه، ومنهم من (يحجم) (^١) عن هذا لما روى أبو هريرة - ﵁ -، عن رسول الله - ﷺ - قال: \"لا أدري الحدود كفارة أم لا\" (^٢) وليس جيدًا؛ لأن حديث عبادة أصح من جهة الإسناد، ولو صح حديث أبي هريرة لأمكن أن يقوله قبل حديث عبادة، ثم يعلمه الله أنها مطهرة على ما في حديث عبادة، فإن قلت إن المجاز به يعارض حديث عبادة، وهو قوله تعالى ﴿ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا﴾ [المائدة: ٣٣] يعني الحدود، ﴿وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ﴾ [المائدة: ٣٣] فدلت أن الحدود ليست كفارة. والجواب أن الوعيد في المجاز به عند جميع المؤمنين مرتب على قوله: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ الآية. [النساء: ٤٨] فتأويل الآية، إن شاء الله ذلك لقوله: ﴿لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] وهذِه الآية تبطل نفاذ الوعيد على غير أهل الشرك، إلا أن ذكر الشرك في حديث عبادة مع سائر المعاصي لا يوجب أن من عوقب في الدنيا وهو مشرك، أن ذلك كفارة له؛ لأن الأمة مجمعة على تخليد الكفار في النار، وبذلك نطق الكتاب والسنة، وقد سلف هذا المعنى في كتاب الإيمان في باب علامة الإيمان حب الأنصار (^٣). فحديث عبادة معناه الخصوص فيمن أقيم عليه الحد من المسلمين خاصة أن ذلك كفارة له.\n_________\n(^١) في (ص ٢): يجبن.\n(^٢) رواه الحاكم ٢/ ٤٥٠، والبيهقي في \"الكبرى\" ٨/ ٣٢٩.\n(^٣) سلف برقم (١٨).","vol":"31","page":47},{"text":"<span data-type='title' id=toc-4035>٩ - باب ظَهْرُ الْمُؤْمِنِ حِمًى، إِلاَّ فِي حَدٍّ أَوْ حَقٍّ</span>\n٦٧٨٥ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ: عَنْ وَاقِدِ بْنِ مُحَمَّدٍ: سَمِعْتُ أَبِي، قَالَ عَبْدُ اللهِ: قَالَ رَسُولُ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ: «أَلَا أَيُّ شَهْرٍ تَعْلَمُونَهُ أَعْظَمُ حُرْمَةً؟». قَالُوا أَلَا شَهْرُنَا هَذَا. قَالَ: «أَلَا أَيُّ بَلَدٍ تَعْلَمُونَهُ أَعْظَمُ حُرْمَةً؟». قَالُوا: أَلَا بَلَدُنَا هَذَا. قَالَ: «أَلَا أَيُّ يَوْمٍ تَعْلَمُونَهُ أَعْظَمُ حُرْمَةً؟». قَالُوا: أَلَا يَوْمُنَا هَذَا. قَالَ: «فَإِنَّ اللهَ ﵎ قَدْ حَرَّمَ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ، إِلاَّ بِحَقِّهَا، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا، فِي شَهْرِكُمْ هَذَا، أَلَا هَلْ بَلَّغْتُ؟». ثَلَاثًا كُلُّ ذَلِكَ يُجِيبُونَهُ: أَلَا نَعَمْ. قَالَ: «وَيْحَكُمْ\n-أَوْ وَيْلَكُمْ- لَا تَرْجِعُنَّ بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". [انظر: ١٧٤٢ - مسلم: ٦٦ - فتح ١٢/ ٨٥].\nذكر فيه حديث ابن عمر - ﵄ - مرفوعًا: \"أَلَا أَيُّ شَهْرٍ تَعْلَمُونَهُ أَعْظَمُ حُرْمَةً؟ \" الحديث السالف.\nوهذا الحديث أخرجه من حديث عاصم بن علي عن عاصم بن محمد، عن واقد بن محمد قال: سمعت أبي قال: أتى عبد الله فذكره. (وعاصم) (^١) وواقد وزيد وعمر وأبو بكر أولاد محمد بن زيد بن عبد الله بن عمر، روى عاصم عن أبيه، وعن أخويه واقد وعمر، اتفقا على واقد وعاصم (وعمر) (^٢) (^٣)، وانفرد البخاري بعاصم بن علي بن عاصم الواسطي.\nقال المهلب: قوله: (ظهر المؤمن حمى) يعني أنه لا يحل للمسلم أن يستبيح ظهر أخيه ولا بشرته لثائرة تكون بينه وبينه أو عداوة إذا لم يكن\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).\n(^٣) انظر: \"تهذيب الكمال\" ١٣/ ٥٤٢ (٣٠٢٧).","vol":"31","page":48},{"text":"على حكم ديانة الإسلام مما كانت الجاهلية تستبيحه من الأعراض والدماء، وإنما يجوز استباحة ذلك في حقوق الله، أو في حقوق الآدميين، أو في أدب لمن قصر في الدين، كما كان عمر - ﵁ - يؤدب بالدرة وبغيرها كل مظنون به ومقصر (^١).\nفصل:\nقوله: (\"ألا أي\") وقول أصحابه: (ألا شهرنا هذا)، العرب تزيد (ألا) في افتتاح الكلام للتنبيه، كقوله تعالى: ﴿أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ﴾ [البقرة: ١٢] و﴿أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ﴾ [هود: ٥]، و﴿أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ﴾ وقال الشاعر:\nألا يا زيد والضحاك سيرا … فقد جاوزتما خمر الطريق\nقال ابن التين: (أي) هنا مرفوعة ويجوز نصبها، والاختيار الرفع.\nفصل:\nقوله: (قال\"ويحكم -أو ويلكم- لا ترجعوا بعدي كفارًا\") هو شك من المحدث أي الكلمتين قال؟ وهل معناهما واحد أو يفترق؟ فويح كلمة رحمة، وويل عذاب، أو ويح كلمة تقال لمن وقع في هلكة يستحقها.\nقال الخليل: ولم أسمع على ثباتها إلا ويس وويب وويل (^٢). وقد سلف ذلك واضحًا.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٤٠٤.\n(^٢) \"العين\" ٣/ ٣١٩.","vol":"31","page":49},{"text":"<span data-type='title' id=toc-4036>١٠ - باب إِقَامَةِ الحُدُودِ وَالاِنْتِقَامِ لِحُرُمَاتِ اللهِ</span>\n٦٧٨٦ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا خُيِّرَ النَّبِيُّ - ﷺ - بَيْنَ أَمْرَيْنِ إِلاَّ اخْتَارَ أَيْسَرَهُمَا، مَا لَمْ يَأْثَمْ، فَإِذَا كَانَ الإِثْمُ كَانَ أَبْعَدَهُمَا مِنْهُ، وَاللهِ مَا انْتَقَمَ لِنَفْسِهِ فِي شَيْءٍ يُؤْتَى إِلَيْهِ قَطُّ، حَتَّى تُنْتَهَكَ حُرُمَاتُ اللهِ، فَيَنْتَقِمُ لِلَّهِ. [انظر: ٣٥٦٠ - مسلم: ٢٣٢٧ - فتح ١٢/ ٨٦].\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: مَا خُيِّرَ رسول الله - ﷺ - بَيْنَ أَمْرَيْنِ إِلَّا اخْتَارَ أَيْسَرَهُمَا، مَا لَمْ يكن إثما، فَإِذَا كَانَ الإِثْمُ كَانَ أَبْعَدَهُمَا مِنْهُ، والله مَا انْتَقَمَ لِنَفْسِهِ في شَيْءٍ يُؤْتَى إِلَيْهِ قَطُّ، حَتَّى تُنْتَهَكَ حرمة اللهِ، فَيَنْتَقِمُ لله.\nيحتمل كما قال ابن بطال أن (يكون) (^١) هذا التخيير ليس من الله؛ لأن الله لا يخير رسوله بين أمرين من أمور الدنيا على سبيل المشورة والإرشاد، وإلا اختار لهم أيسرهما ما لم يكن عليهم في الأيسر إثمًا؛ لأن العباد غير معصومين من ارتكاب الإثم، ويحتمل أن يكون ما لم يكن إثمًا في أمور (الدين) (^٢)، وذلك أن الغلو في الدين مذموم، والتشديد فيه غير محمود؛ لقوله - ﵇ -\"إياكم والغلو في الدين فإنما هلك من كان قبلكم بالغلو في الدين\" (^٣) فإذا أوجب الإنسان على نفسه شيئًا شاقًّا من العبادة ثم لم يقدر على التمادي فيه، كان ذلك إثمًا، ولذلك نهى الشارع أصحابه عن الترهب.\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: الدنيا، والمثبت من (ص ٢).\n(^٣) رواه النسائي ٥/ ٢٦٧، وابن ماجه (٣٠٢٥٩) من حديث ابن عباس.","vol":"31","page":50},{"text":"قال أبو قلابة: بلغ رسول الله - ﷺ - أن قومًا حرموا الطيب واللحم، منهم عثمان بن مظعون، وابن مسعود، وأرادوا أن يختصوا، فقام على المنبر فأوعد في ذلك وعيدًا شديدًا، ثم قال: \"إني لم أبعث بالرهبانية، وإن خير الدين عند الله الحنيفية السمحة، وإن أهل الكتاب إنما هلكوا بالتشديد، شددوا فشدد عليهم\" ثم قال: \"اعبدوا الله ولا تشركوا به شيئًا، وأقيموا الصلاة، وآتوا الزكاة وحجوا البيت، واستقيموا يستقم لكم\" (^١) وقد جعل مطرف بن الشخير، ويزيد بن مرة الجعفي مجاوزة القصد في العبادة وغيرها والتقصير عنه سيئة، فقالا: الحسنة بين السيئتين، والسيئتان. إحداهما: مجاوزة القصد، والثانية: التقصير عنه، والحسنة التي بينهما هي: القصد والعدل.\nوقدم ابن التين على هذين الاحتمالين أنه قيل: إنه يريد في أمر الدنيا، وأما أمر الآخرة فكلما صعب كان أعظم ثوابًا، واستدل قائل هذا بقوله: (ما لم يكن إثمًا). وفي رواية: (ما لم يكن يأثم).\nفصل:\nوقولها: (وما انتقم لنفسه) قال الداودي: يعني: إذا أوذي بغير السبب الذي لا يخرج إلى الكفر، مثل الأذى في المال والجفاء في رفع الصوت فوق صوته، ونحو التظاهر الذي تظاهرت عليه عائشة وحفصة، ومثل جبذ الأعرابي له حتى أثرت حاشية البرد في عنقه أخذًا منه بقوله تعالى ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ (٤٣)﴾ [الشورى: ٤٣]، وأما إذا أوذي بسبب هو كفر وهو انتهاك حرمة الله\n_________\n(^١) رواه ابن سعد في \"طبقاته\" ٣/ ٣٩٥ مختصرًا، ورواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٣/ ٥٠٠ (٦٥٧) متصلًا من حديث أبي هريرة.","vol":"31","page":51},{"text":"فيجب عليه الانتقام لنفسه؛ كفعله في ابن خطل يوم الفتح، حين تعوذ بالكعبة من القتل، فأمر بقتله دون سائر الكفار؛ لأنه كان يكثر من سبه، وقد أمر بقتل القينتين اللتين كانتا تغنيان بسبه وانتقم لنفسه؛ لأنه من سبه فقد كفر ومن كفر فقد آذى الله ورسوله؛ ولذلك قال: \"من لكعب بن الأشرف فقد آذى الله ورسوله\" (^١) فانتقم منه كذلك.\nقال المهلب: ولا يحل لأحد من الأئمة ترك حرمات الله أن تنتهك، وعليهم تغيير ذلك.\nوقد روي عن مالك في الرجل يؤذى وتنتهك حرمته، ثم يأتيه الظالم المنتهك لحرمته، قال: لا أرى أن يغفر له، ووجه ذلك إذا كان معروفًا بانتهاك حرم المسلمين، فلا يجب أن يجري على هذا ويرد بالإغلاظ عليه والقمع له من ظلم أحد (^٢).\nوروي عن مالك أنه قال: كان القاسم بن محمد يحلل من ظلمه يكره لنفسه الخصوم، وكان ابن المسيب لا يحلل أحدًا، وسئل عن ذلك فقيل له: أرأيت الرجل يموت ولك عليه دين لا وفاء له به، (قال) (^٣): الأفضل عندي أن أحلل.\nوفي رواية أخرى: كان بعض الناس يحلل من ظلمه ويتأول: \"الحسنة بعشر أمثالها\" (^٤) وما هذا بالدين عندي، وإن من لم يعفه لمستوف حقه.\n_________\n(^١) سلف برقم (٢٥١٠) كتاب: الرهن، باب: رهن السلاح.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٤٠٥ - ٤٠٧.\n(^٣) من (ص ٢).\n(^٤) قطعة من حديث سلف برقم (١٩٧٦)، كتاب: الصوم باب: صوم الدهر، ورواه مسلم (١١٥٩)، كتاب: الصيام، باب: النهي عن صوم الدهر.","vol":"31","page":52},{"text":"وقيل: المراد بقول عائشة السالف الأموال؛ لأنها روت خبر اللدِّ وكل من كان في البيت إلا العباس فإنه لم يحضر معهم واعتزل نساءه شهرًا تواطأت عليه عائشة وحفصة، وقتل عقبة بن أبي معيط يوم بدر من بين الأسرى. وقيل: أرادت أنه لم يكن ينتقم لنفسه غالبًا، حكاهما ابن التين، قيل: ما حكيناه عن الداودي.","vol":"31","page":53},{"text":"<span data-type='title' id=toc-4037>١١ - باب إِقَامَةِ الحُدُودِ عَلَى الشَّرِيفِ وَالْوَضِيعِ</span>\n٦٧٨٧ - حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ أُسَامَةَ كَلَّمَ النَّبِيَّ - ﷺ - فِي امْرَأَةٍ، فَقَالَ: «إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ أَنَّهُمْ كَانُوا يُقِيمُونَ الحَدَّ عَلَى الْوَضِيعِ، وَيَتْرُكُونَ الشَّرِيفَ، وَالَّذِي نَفْسِي بِيَدِهِ لَوْ فَاطِمَةُ فَعَلَتْ ذَلِكَ لَقَطَعْتُ يَدَهَا\". [انظر: ٢٦٤٨ - مسلم: ١٦٨٨ - فتح ١٢/ ٨٦].\nذكر فيه حديث عَائِشَةَ، - ﵂ -: أَنَّ أُسَامَةَ كَلَّمَ النَّبِيَّ - ﷺ - فِي امْرَأَةٍ، فَقَالَ: \"إِنَّمَا هَلَكَ مَن كَانَ قَبْلَكُم أَنَّهُم كَانُوا يُقِيمُونَ الحَدَّ عَلَى الوَضِيعِ، وَيَتْرُكُونَ الشَّرِيفَ، وَالَّذِي نَفسِي بِيَدِهِ لَوْ أن فَاطِمَةَ فَعَلَتْ ذَلِكَ لَقَطَعْتُ يَدَهَا\".\nقال المهلب: هذا يدل أن حدود الله لا يحل للأئمة ترك إقامتها على القريب والشريف، وأن من ترك ذلك من الأئمة فقد خالف سنة رسول الله - ﷺ - ورغب عن اتباع سبيله، وفيه أن إنفاذ الحكم على الضعيف ومحاباة الشريف بما أهلك الله به الأمم.\nألا ترى أنه - ﵇ - وصف أن بني إسرائيل هلكوا بإقامة الحد على الوضيع وتركهم الشريف، وقد وصفهم الله بالكفر والفسوق لمخالفتهم أمر الله، فقال تعالى ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ [المائدة: ٤٤] الظالمون، الفاسقون.\nفصل:\nوقوله: \"لو أن فاطمة\" إلى آخره، كذا هو ثابت في الأصول، وأورده ابن التين بحذف \"أن\" ثم قال: تقديره: لو فعلت ذلك؛ لأن (لو) يليها الفعل دون الاسم، وهذا من معنى قوله ﴿كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ﴾ [النساء: ١٣٥]","vol":"31","page":54},{"text":"فامتثل - ﵇ - أمر ربه في ذلك، وامتثله بعده الأئمة الراشدون في تقويم أهليهم فيما دون الحدود.\nوذكر عبد الرزاق عن معمر، عن الزهري، عن سالم، عن أبيه قال: كان عمر بن الخطاب إذا نهى الناس عن شيء جمع أهله، فقال: إني نهيت الناس عن كذا وكذا، والناس ينظرون إليكم نظر الطير إلى اللحم، فإن وقعتم وقعوا، وإن هبتم هابوا، وإني والله لا أؤتى برجل منكم وقع في شيء بما نهيته عنه إلا أضعفت عليه العقوبة لمكانه مني، فمن شاء فليتقدم ومن شاء فليتأخر (^١) (^٢).\nوضرب عمر أخاه الوليد بن عقبة في الخمر، وضرب عمر ابنه عبد الرحمن في الخمر، وضرب فيها قدامة بن مظعون وكان بدريًّا، وكان خال بنيه عبد الله وحفصة وعبيد الله، ولما أمر بضربه، وكان أنكر شربها وأكثر عليه الجارود، وكان فيمن شهد، فقال له عمر: أراك خصمًا، وتواعده عبد الله، فقال له الجارود: اشرب جاروانها، أما والله لتعجزن خالدًا ولتعجزن أبوك، فقال قدامة حين أمر بضربه وكان فيما قيل لم يكن علي شيء: قال تعالى ﴿إِذَا مَا اتَّقَوْا﴾ [المائدة: ٩٣]، وظن ذلك فيما يستقبل، وإنما أنزل ذلك حين حرمت، فلم يدر ما يقولون فيمن شربها قبل [أن] (^٣) تحرم فنزلت، قال عمر: وأيضًا تأول كتاب الله على غير تأويله فضربه ثمانين للشرب (وخمسين) (^٤) لتأويله (^٥).\n_________\n(^١) \"مصنف عبد الرزاق\" ١١/ ٣٤٣ - ٣٤٤.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٤٠٧ - ٤٠٨.\n(^٣) زيادة يقتضيها السياق.\n(^٤) في الأصل: خمسة والمثبت من (ص ٢).\n(^٥) رواه عبد الرزاق في \"مصنفه\" ٩/ ٢٤٠، وابن سعد في \"طبقاته\" ٥/ ٥٦١ والبيهقي في \"السنن الكبرى\" ٨/ ٣١٥ - ٣١٦.","vol":"31","page":55},{"text":"وكان عبيد الله بن أبي رافع على بيت المال، وكان في بيت المال جوهرة نفيسة فأعطاها عبيدُ الله أمَّ كلثوم بنت علي وفاطمة - ﵁ - تزين وتردها، فرآها علي، فقال: أسرقتها والله لأقطعنك، قال له عبد الله: أنا أعطيتها إياها تزين بها وتردها، فمن أين كان تصل إليها؟ فبكت.","vol":"31","page":56},{"text":"<span data-type='title' id=toc-4038>١٢ - باب كَرَاهِيَةِ الشَّفَاعَةِ فِي الحَدِّ، إِذَا رُفِعَ إِلَى السُّلْطَانِ</span>\n٦٧٨٨ - حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ - ﵂ -، أَنَّ قُرَيْشًا أَهَمَّتْهُمُ الْمَرْأَةُ المَخْزُومِيَّةُ الَّتِي سَرَقَتْ فَقَالُوا: مَنْ يُكَلِّمُ رَسُولَ اللهِ - ﷺ - وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلاَّ أُسَامَةُ حِبُّ رَسُولِ اللهِ - ﷺ؟. فَكَلَّمَ رَسُولَ اللهِ - ﷺ؟ فَقَالَ: «أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللهِ؟!». ثُمَّ قَامَ فَخَطَبَ قَالَ: «يَا أَيُّهَا النَّاسُ إِنَّمَا ضَلَّ مَنْ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ الضَّعِيفُ فِيهِمْ أَقَامُوا عَلَيْهِ الْحَدَّ، وَايْمُ اللهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعَ مُحَمَّدٌ يَدَهَا». [انظر: ٢٦٤٨ - مسلم: ١٦٨٨ - فتح ١٢/ ٨٧].\nذكر فيه حديث عائشة - ﵂ - في قصة المخزومية التي سرقت المذكور قبل، وقد ذهب جماعة من العلماء إلى أن الحد إذا بلغ الإمام أنه يجب عليه إقامته؛ لأنه قد تعلق بذلك حق الله تعالى، فلا تجوز الشفاعة فيه؛ لإنكاره ذلك على أسامة، وذلك من أبلغ النهي، ثم قام - ﵇ - خطيبًا فحذر أمته من الشفاعة في الحدود إذا بلغت إلى الإمام، فإن قلت فقد قال مالك وأبو يوسف والشافعي: إن القذف إذا بلغ إلى الإمام يجوز للمقذوف العفو عنه إذا أراد سترًا. قيل له: إن هذِه شبهة يجوز بها درأ الحد؛ لأنه إن ذهب الإمام إلى حد القاذف حتى يأتي بالبينة على صدق ما قال فيسقط الحد عنه، وربما وجب على المقذوف، بفوت السنة في ذلك، وقد قال مالك في القطع في \"المدونة\": يجوز وإن بلغ الإمام وإن لم يرد سترًا، وقال مرة أيضًا: إنه لا يجوز عفوه إذا بلغ الإمام (^١).\n_________\n(^١) \"المدونة\" ٤/ ٤١٤.","vol":"31","page":57},{"text":"وهو قول أبي حنيفة والثوري والأوزاعي: وهو أشبه بظاهر الحديث، وأجاز أكثر أهل العلم الشفاعة في الحدود قبل وصولها إلى (الإمام) (^١)، روي ذلك عن الزبير بن العوام، وابن عباس، وعمار، ومن التابعين سعيد بن جبير والزهري، وهو قول الأوزاعي، قالوا: وليس على الإمام التجسس على ما لم يبلغه، وكره ذلك طائفة فقال ابن عمر - ﵄ -: من حالت شفاعته دون حد من حدود الله فقد ضاد الله في حكمه.\nوفرق مالك بين من لم يعرف منه أذى للناس، فقال: لا بأس أن يشفع له ما لم يبلغ الإمام، وأما من عرف بشر وفساد في الأرض فلا أحب أن يشفع له أحد، ولكن يترك حتى يقام عليه الحد (^٢).\nوالذي في \"المدونة\": أن هذا في التعزير والنكال إذا كان من أهل المروءة والعفاف، وإذا طلبوه تجافى السلطان عن عقوبته، وإن كان عرف بالبطش والأذى ضربه النكال بخلاف الحدود (^٣).\nقال الشيخ أبو إسحاق: إذا كان ذلك في حق من حقوق الله، وأما حقوق الآدميين فلا تسقط إلا برضا صاحبها، ولكن في \"المدونة\": وقد تكون منه الزلة وهو معروف بالصلاح والفضل، وأن الإمام ينظر فإن كان شيخًا فاحشًا أدبه قدر ما يؤدب مثله في فعله، وإن كان خفيفًا فيتجافى السلطان عن الزلة التي تكون من ذوي المروءات (^٤). وهذا رد على الشيخ أبي إسحاق.\n_________\n(^١) في الأصل: الأمير.\n(^٢) انظر: \"الإشراف\" ٢/ ٣١٦.\n(^٣) \"المدونة\" ٤/ ٣٨٧.\n(^٤) \"المدونة\" ٤/ ٣٩١.","vol":"31","page":58},{"text":"قال ابن المنذر: واحتج من رأى الشفاعة مباحة قبل الوصول بحديث الباب؛ لأنه - ﵇ - إنما أنكر شفاعة أسامة في حد قد وصل إليه وعلمه (^١).\nفصل:\nوفي هذا الحديث بيان رواية معمر، عن الزهري أن امرأة مخزومية كانت تستعير المتاع وتجحده، فأمر - ﵇ - بقطع يدها (^٢)، وقد تعلق به قوم فقالوا: من استعار ما يجب القطع فيه، فجحده فعليه القطع، هذا قول أحمد وإسحاق.\nقال أحمد: ولا أعلم شيئًا (يخالفه) (^٣).\nوخالفهم المدنيون والكوفيون والشافعي وجمهور العلماء فقالوا: لا قطع عليه، حجتهم رواية الكتاب التي سرقت، فدل أنها لم تقطع على العارية، يوضحه قوله - ﵇ - \"لو أن فاطمة بنت محمد سرقت لقطعت يدها\" (^٤).\nفوضح بذلك لو لم يذكر الليث في رواية البخاري أنها سرقت.\nقال ابن المنذر: وقد يجوز أن تستعير المتاع وتجحده، ثم سرقت فوجب القطع للسرقة.\nوقد تابع الليث على روايته يونس بن يزيد، وأيوب بن موسى، عن الزهري كرواية الليث عند الشيخين.\n_________\n(^١) \"الإشراف\" ٢/ ٣١٦. بمعناه.\n(^٢) رواه عبد الرزاق ١٠/ ٢٠١.\n(^٣) في (ص ٢): يدفعه.\n(^٤) انظر: \"الاستذكار\" ٢٤/ ٢٤٤ - ٢٤٨.","vol":"31","page":59},{"text":"وفي رواية أيوب أيضًا، عند النسائي: أتي رسول الله - ﷺ - بسارق فقطعه، فقالوا: ما كنا نرى أن يبلغ به هذا فقال: \"لو كانت فاطمة لقطعت يدها\" (^١). وإذا اختلفت الآثار وجب الرجوع إلى النظر، ووجب رد ما اختلف فيه إلى كتاب الله، وإنما أوجب الله القطع على السارق لا على المستعير، وروى النسائي: فأمر بلالًا فأخذ بيدها فقطعها فكانت تستعير متاعًا على ألسنة جاراتها وتجحده (^٢)، وفي لفظ: \"لتَتُبْ هذِه المرأة إلى الله وإلى رسوله، وترد ما تأخذ على القوم\" (^٣).\nوفي رواية: استعارت على ألسنة أناس يعرفون وهي لا تعرف حليًّا فباعته وأخذت ثمنه (^٤)، وفي \"المصنف\": عن ابن نمير، ثنا ابن إسحاق، عن محمد بن طلحة بن ركانة، عن أمه عائشة بنت مسعود بن الأسود [عن أبيها] (^٥) قال: لما سرقت المرأة القرشية تلك القطيفة من بيت رسول الله - ﷺ - أعظمنا ذلك، فجئنا رسول الله - ﷺ - نكلمه فقلنا: نحن نفديها بأربعين أوقية، قال: \"تطهر خير لها\" فلما سمعنا قوله أتينا أسامة فقلنا: كلم لنا رسول الله - ﷺ .. الحديث (^٦).\nوفي النسائي من حديث أبي الزبير، عن جابر أن امرأة سرقت فاقالوا: من يكلم فيها رسول الله - ﷺ - إلا أسامة (^٧).\n_________\n(^١) \"سنن النسائي\" ٨/ ٧١.\n(^٢) \"سنن النسائي\" ٨/ ٧٠ - ٧١ (٤٨٨٨) من حديث ابن عمر.\n(^٣) السابق ٨/ ٧١ (٤٨٨٩) من حديث ابن عمر.\n(^٤) السابق ٨/ ٧١ (٤٨٩٢) من حديث سعيد بن المسيب.\n(^٥) ليست في الأصل والمثبت من \"المصنف\".\n(^٦) \"مصنف ابن أبي شيبة\" ٥/ ٤٧٠ - ٤٧١.\n(^٧) \"سنن النسائي\" ٨/ ٧١ بلفظ: فعاذت بأم سلمة. ورواه بلفظه عن عروة عن عائشة ٨/ ٧٢ - ٧٣ (٤٨٩٧).","vol":"31","page":60},{"text":"ورواه كذلك من طرق عن الزهري، عن عروة عنها (^١).\nوروى أبو قرة في \"سننه\" من حديث سفيان، عن أبي إسحاق، عن عبد الله بن مغفل أنه - ﵇ - أتي بامرأة سرقت حليًّا فقطعها. ورواه أبو الشيخ في كتاب \"القطع والسرقة\" من حديث الزهري، عن عروة، عنها أنه - ﵇ - أتي بسارق أو سارقة فأمر بها فقطعت وقال: \"لو كانت فاطمة لأقمت عليها الحد\" ومن حديث أبي هاشم، عن زاذان، عن عائشة أنه - ﵇ - قطع امرأة سرقت، فقال الحديث.\nومما يزيد ذلك وضوحًا قوله لأسامة: \"أتشفع في حد من حدود الله؟ \" وليس في الكتاب والسنة حد من حدود الله فيمن استعار وجحد.\nفصل:\nهذِه المرأة هي فاطمة بنت أبي الأسد -أو أبي الأسود- ابن أخي عبد الله بن عبد الأسد زوج أم سلمة (^٢).\nرويناه عن أبي زكريا يحيى بن عبد الرحيم، عن عبد الغني بن سعيد الحافظ، ثم ساقه بإسناده إلى شقيق، قال: سرقت فاطمة بنت أبي الأسد بنت أخي أبي سلمة زوج أم سلمة، فأشفقت قريش أن يقطعها رسول الله - ﷺ -، فكلموا أسامة .. الحديث (^٣).\nوفي كتاب \"المثالب\" عن (الهيثم) (^٤) بن عدي: هي أم عمرو بنت سفيان بن عبد الأسد وأمها ابنة عبد العزى بن أبي قيس بن عبد ود بن نصر من بني عامر بن لؤي بن غالب، خرجت تحت الليل فوقعت\n_________\n(^١) \"سنن النسائي\" ٨/ ٧٢ - ٧٥.\n(^٢) انظر: \"الاستيعاب\" ٤/ ٤٤٦ (٣٤٨٧)، \"أسد الغابة\" ٧/ ٢١٨ (٧١٦٩).\n(^٣) انظر: \"أسد الغابة\" ٧/ ٢١٨ (٧١٦٩).\n(^٤) في (ص ٢): القاسم.","vol":"31","page":61},{"text":"بركب بجانب المدينة فأصابت عيبة لبعضهم فأخذت، فأتي بها رسول الله - ﷺ - فعاذت تحوي أم سلمة، فأمر بها فقطعت يدها عند أم سلمة، فلما قطعت خرجت ويدها تقطر دمًا، حتى دخلت على امرأة أسيد بن حضير فرحمتها وصنعت لها طعامًا، فجاء أسيد فقال لامرأته قبل أن يدخل: يا فلانة هل علمت ما أصاب أم عمرو بنت سفيان، فقالت: ها هي ذه عندي، فرجع أدراجه فأخبر النبي - ﷺ - فقال: \"رحمتها رحمها الله\" فلما رجعت إلى أبيها سفيان، فقال: اذهبوا بها إلى حويطب بن عبد العزى أخوالها فإنها أشبهتهم، فقال خنيس بن يعلي بن أمية حليف بني نوفل:\nيا رب بنت لابن سلمى جعدة … سراقة لحقائب الركبان\nباتت تحوس عيابهم بأكفها … حتى أقرت غير ذات بنان\nوكان سفيان أبوها ينا … دي على طعام ابن جدعان\nقال أمية:\nله داع بمكة مشمعل … وآخر فوق دارته ينادي\nقال (الكلبي) (^١): المشمعل: هو سفيان بن عبد الأسد. وروى أبو موسى المديني في \"الصحابة\" من حديث عمار، عن شقيق قال: سمعت فاطمة بنت أبي الأسود بنت أخي أبي سلمة أنها قالت: سرقت امرأة من قريش فأراد أن يقطعها، فكلموا أسامة أن يكلم رسول الله - ﷺ -، فقال الحديث.\nقال أبو موسى: وكان الأول يعني ما ذكرناه من عند عبد الغني أصح؛ لأن أبا بكر بن ثابت ذكره أيضًا كذلك.\n_________\n(^١) في الأصل: الطبري، والمثبت من (ص ٢).","vol":"31","page":62},{"text":"قلت: ويجوز أن تكون في الثانية عبرت عن نفسها ولم تفصح، ومثله ما نقله أبي سعيد الخدري لما روى حديث الرقية وهو الراقي، قال فيه: فقال رجل: أنا أرقي (^١). وسماها أبو عمر فاطمة بنت الأسود بن عبد الأسد (^٢). وقال ابن قتيبة في \"معارفه\": هي أول امرأة قطعت يدها في السرقة، وسمى أباها سفيان بن عبد الأسد (^٣).\n_________\n(^١) سلف برقم (٢٢٧٦) كتاب: الإجارة، باب: ما يعطى في الرقية على أحياء العرب. ورواه مسلم برقم (٢٢٠١) كتاب: السلام، باب: جواز أخذ الأجرة على الرقية بالقرآن والأذكار.\n(^٢) \"الاستيعاب\" ٤/ ٤٤٦ (٣٤٨٧).\n(^٣) \"المعارف\" ص ٥٥٦.","vol":"31","page":63},{"text":"<span data-type='title' id=toc-4039>١٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ [المائدة: ٣٨] وَفِي كَمْ يُقْطَعُ</span>؟\nوَقَطَعَ عَلِيٌّ مِنَ الكَفِّ، وَقَالَ قَتَادَةُ فِي امْرَأَةٍ سَرَقَتْ فَقُطِعَتْ شِمَالُهَا لَيْسَ إِلاَّ ذَلِكَ.\n\n٦٧٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ: قَالَ النَّبِيُّ - ﷺ -: «تُقْطَعُ الْيَدُ فِي رُبُعِ دِينَارٍ فَصَاعِدًا». تَابَعَهُ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ وَابْنُ أَخِي الزُّهْرِيِّ وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ. [انظر:٦٧٩٠، ٦٧٩١ - مسلم: ١٦٨٤ - فتح ١٢/ ٩٦].\n\n٦٧٩٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، عَنِ ابْنِ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَعَمْرَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تُقْطَعُ يَدُ السَّارِقِ فِي رُبُعِ دِينَارٍ\". [انظر: ٦٧٨٩ - مسلم: ١٦٨٤ - فتح ١٢/ ٩٦].\n\n٦٧٩١ - حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا الْحُسَيْنُ، عَنْ يَحْيَى، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الأَنْصَارِيِّ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ حَدَّثَتْهُ أَنَّ عَائِشَةَ - ﵂ - حَدَّثَتْهُمْ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يُقْطَعُ فِي رُبُعِ دِينَارٍ\". [انظر: ٦٧٨٩ - مسلم: ١٦٨٤ - فتح ١٢/ ٩٦].\n\n٦٧٩٢ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ قَالَ: أَخْبَرَتْنِي عَائِشَةُ أَنَّ يَدَ السَّارِقِ لَمْ تُقْطَعْ عَلَى عَهْدِ النَّبِيِّ - ﷺ - إِلاَّ فِي ثَمَنِ مِجَنٍّ: حَجَفَةٍ أَوْ تُرْسٍ.\nحَدَّثَنَا عُثْمَانُ، حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ مِثْلَهُ. [انظر: ٦٧٩٣، ٦٧٩٤ - مسلم: ١٦٨٥ - فتح ١٢/ ٩٦].\n\n٦٧٩٣ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ","vol":"31","page":64},{"text":"أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: لَمْ تَكُنْ تُقْطَعُ يَدُ السَّارِقِ فِي أَدْنَى مِنْ حَجَفَةٍ أَوْ تُرْسٍ، كُلُّ وَاحِدٍ مِنْهُمَا ذُو ثَمَنٍ. [انظر: ٦٧٩٢ - مسلم: ١٦٨٥ - فتح ١٢/ ٩٧].\nرَوَاهُ وَكِيعٌ وَابْنُ إِدْرِيسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ مُرْسَلًا\n\n٦٧٩٤ - حَدَّثَنِي يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ قَالَ: هِشَامُ بْنُ عُرْوَةَ أَخْبَرَنَا، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: لَمْ تُقْطَعْ يَدُ سَارِقٍ عَلَى عَهْدِ النَّبِيِّ - ﷺ - فِي أَدْنَى مِنْ ثَمَنِ الْمِجَنِّ: تُرْسٍ أَوْ حَجَفَةٍ، وَكَانَ كُلُّ وَاحِدٍ مِنْهُمَا ذَا ثَمَنٍ. [انظر: ٦٧٩٢ - مسلم: ١٦٨٥ - فتح ١٢/ ٩٧].\n\n٦٧٩٥ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ -مَوْلَى عَبْدِ اللهِ بْنِ عُمَرَ- عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَطَعَ فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ. [انظر: ٦٧٩٦، ٦٧٩٧، ٦٧٩٨ - مسلم: ١٦٨٦ - فتح ١٢/ ٩٧].\n\n٦٧٩٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَطَعَ النَّبِيُّ - ﷺ - فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ. [انظر: ٦٧٩٥ - مسلم:١٦٨٦ - فتح ١٢/ ٩٧].\n\n٦٧٩٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى عَنْ عُبَيْدِ اللهِ، قَالَ حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ قَالَ: قَطَعَ النَّبِيُّ - ﷺ - فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ. [انظر: ٦٧٩٥ - مسلم: ١٦٨٦ - فتح ١٢/ ٩٧].\n\n٦٧٩٨ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: قَطَعَ النَّبِيُّ - ﷺ - يَدَ سَارِقٍ فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ. تَابَعَهُ مُحَمَّدُ بْنُ إِسْحَاقَ، وَقَالَ اللَّيْثُ: حَدَّثَنِي نَافِعٌ: قِيمَتُهُ. [انظر: ٦٧٩٥ - مسلم: ١٦٨٦ - فتح ١٢/ ٩٧].\n\n٦٧٩٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الأَعْمَشُ قَالَ: سَمِعْتُ أَبَا صَالِحٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَعَنَ اللهُ السَّارِقَ، يَسْرِقُ الْبَيْضَةَ فَتُقْطَعُ يَدُهُ، وَيَسْرِقُ الْحَبْلَ فَتُقْطَعُ يَدُهُ\". [انظر: ٦٧٨٣ - مسلم: ١٦٨٧ - فتح ١٢/ ٩٧].","vol":"31","page":65},{"text":"التعليق عن عليٍّ - ﵁ - رواه ابن أبي شيبة عن وكيع، عن سمرة بن معبد (أبي) (^١) عبد الرحمن قال: رأيت أبا خيرة مقطوعًا من المفصل، فقلت: من قطعك؟ قال الرجل الصالح: علي - ﵁ - أما إنه لم يظلمني (^٢).\nورواه وكيع أيضًا عن سمرة قال: سمعت عدي بن حاتم عن رجاء بن حيوة أنه - ﵇ - قطع رجلًا من المفصل (٢). ورواه أيضًا عن أبي سعيد، عن ابن جريج، عن عمرو بن دينار، عن عكرمة أن عمر - ﵁ - قطع اليد من المفصل وقطع علي - ﵁ - القدم، وأشار ابن دينار إلى شطرها (٢).\nقال أبو ثور: فعل عليٍّ أرفق وأحب إليَّ، وقول قتادة رواه أحمد بن حنبل في \"تاريخه الكبير\" عن محمد بن الحسن الواسطي، أنا عوف عنه.\nثم ساق البخاري من حديث عَائِشَةَ: حَدَّثنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، ثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابن شِهَابٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ - ﵂ - أن النَّبِيَّ - ﷺ - قال: \"تُقْطَعُ اليَدُ فِي رُبُعِ دِينَارٍ فَصَاعِدًا\". تَابَعَهُ عَبْدُ الرَّحْمَنِ ابْنُ خَالِدٍ وَابْنُ أَخِي الزُّهْرِيِّ وَمَعْمَرٌ، عَنِ الزُّهْرِيِّ، عن عمرة عن عائشة - ﵂ -، عن رسول الله - ﷺ -.\nمتابعة الأولين رواها محمد بن يحيى الذهلي في كتابه \"علل أحاديث الزهري\": عن روح بن عبادة ومحمد بن بكر عنهما.\nومتابعة الثالث، رواها (مسلم) (^٣) عن إسحاق بن إبراهيم وأبي حميد، كلاهما عن عبد الرزاق، عن معمر به (^٤).\n_________\n(^١) في الأصل (أن) والمثبت من \"تغليق التعليق\" ٥/ ٢٣٠، \"عمدة القاري\" ١٩/ ٢٥٨.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ٥١٧.\n(^٣) في (ص ٢): همام.\n(^٤) مسلم (١٦٨٤/ ١)، كتاب الحدود.","vol":"31","page":66},{"text":"ثم ساق البخاري من حديث يُونُسَ، عَنِ الزهري، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَعَمْرَةَ، عَنْ عَائِشَةَ - ﵂ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"تُقْطَعُ يَدُ السَّارِقِ فِي رُبُعِ دِينَارٍ\".\nوفي حديث مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الأَنْصارِيِّ، عَنْ عَمْرَةَ، عن عَائِشَةَ - ﵂ -، عَن رسول الله - ﷺ -: \"يُقطَعُ فِي رُبُعِ دِينَارٍ\".\nومن حديث عَبْدَةَ عَنْ هِشَامٍ، عَنْ أَبِيهِ، عنها أَنَّ يَدَ السَّارِقِ لَمْ تُقْطَعْ عَلَى عَهْدِ رسول الله - ﷺ - إِلَّا فِي ثَمَنِ مِجَنٍّ: حَجَفَةٍ أَوْ تُرْسٍ.\nومن حديث حميد بن عبد الرحمن، عن هِشَامِ، به: لَمْ تُكُنْ تُقْطَعُ يَدُ السَّارِقِ فِي أَدْنَى مِنْ حَجَفَةٍ أَوْ تُرْسٍ، كُلُّ وَاحِدٍ مِنْهُمَا ذُو ثَمَنٍ (^١). (رَوَاهُ وَكِيعٌ وَابْنُ إِدْرِيسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ مُرْسَلًا) (^٢).\nومن حديث أبي أُسَامَةَ، عن هشام، به: لَمْ تكن تُقْطَعْ يَدُ السَارِقِ عَلَى عَهْدِ رسول الله - ﷺ - فِي أَدْنَى مِنْ ثَمَنِ المِجَنِّ: تُرْسٍ أَوْ حَجَفَةٍ، وَكُلُّ وَاحِدٍ مِنْهُمَا ذو ثَمَنٍ.\nرَوَاهُ وَكِيعٌ وَابْنُ إِدْرِيسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ مُرْسَلًا (^٣).\nومن حديث مَالِكٍ، عَنْ نَافِعٍ عَنْ ابن عُمَرَ - ﵄ - أَنَّه - ﷺ - قَطَعَ فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ.\nومن حديث جُوَيْرِيَةَ عَنْ نَافِعٍ عَنِ ابن عُمَرَ - ﵄ -: قَطَعَ رسول الله - ﷺ - فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ.\n_________\n(^١) إسناد هذا الحديث تبع للحديث الذي قبله، وأما المتن فقد سقط إسناده من المصنف، وهو من حديث محمد بن مقاتل، عن عبد الله، عن هشام به.\n(^٢) من (ص ٢).\n(^٣) هذا الإسناد تبع للإسناد الساقط من المصنف من حديث محمد بن مقاتل.","vol":"31","page":67},{"text":"ومن حديث عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ قَالَ: قَطَعَ رسول الله - ﷺ - فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ.\nومن حديث مُوسَى بْنُ عُقْبَةَ عَنْ نَافِعٍ، عن ابن عُمَرَ قَالَ: قَطَعَ رسول الله - ﷺ - يَدَ سَارِقٍ فِي مِجَنٍّ ثَمَنُهُ ثَلَاثَةُ دَرَاهِمَ. تَابَعَهُ مُحَمَّدُ بْنُ إِسْحَاقَ، وَقَالَ اللَّيْثُ: حَدَّثَنِي نَافِعٌ: قِيمَتُهُ.\nومن حديث الأَعْمَشِ: سَمِعْتُ أَبَا صَالِحٍ: (سَمِعْتُ أَبَا هُرَيْرَةَ) (^١) قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لُعِنَ السَّارِقُ، يَسْرِقُ البَيْضَةَ فَتُقْطَعُ يَدُهُ، وَيَسْرِقُ الحَبْلَ فَتُقْطَعُ يَدُهُ\".\n(الشرح) (^٢): أما رواية وكيع فأخرجها عبد الرزاق في \"مصنفه\" عنه (^٣)، فيما ذكره الطبراني في \"أوسطه\" (^٤).\nوللنسائي: أخبرنا (هارون بن سعيد) (^٥)، ثنا خالد بن نزار، أخبرني القاسم بن مبرور عن يونس، عن الزهري، عن عروة، عنها أنه - ﵇ - قال: \"لا تقطع إلا في -يعني: ثمن المجن- ثلث دينار أو نصف دينار فصاعدًا\" (^٦) ووافقه ابن عيينة وابن المبارك ويحيى بن سعيد وعبد ربه وزريق صاحب أيلة.\n_________\n(^١) من (ص ٢).\n(^٢) في الأصل: فصل، والمثبت من (ص ٢).\n(^٣) لم أقف عليه، وقد رواه عن ابن جريج عن هشام به. \"المصنف\" ١٠/ ٢٣٤ - ٢٣٥، ورواه البيهقي في \"السنن الكبرى\" ٨/ ٢٥٥ عن وكيع عن هشام به.\n(^٤) لم أقف عليه في المطبوع.\n(^٥) في الأصل: مروان بن سعد، والمثبت من \"سنن النسائي\" كما في \"تحفة الأشراف\" (١٦٦٩٥)\n(^٦) \"سنن النسائي\" ٨/ ٧٨.","vol":"31","page":68},{"text":"وفي حديث عروة عنها: ثمنه أربعة دراهم (^١). ولابن أبي شيبة بإسناد عنها أن السارق لم يقطع على عهد رسول الله - ﷺ - في أدنى من ثمن حجفة أو ترس، كل واحد منهما ذو ثمن (^٢).\nقال ابن حزم: هو حديث صحيح تقوم به الحجة وهو مسند، وهو رد لقول من قال: إن ثمن المجن الذي قطع فيه إنما هو مجن واحد بعينه معروف، وهو الذي سرق فقطع رسول الله - ﷺ - فيه، فإن عائشة - ﵂ - روت أن المراعى في ذلك ثمن حجفة أو ترس، وكلاهما ذو ثمن، ولم يحقق ترسًا من حجفة (^٣).\nوأما رواية الليث فأخرجها مسلم، عن قتيبة وابن رمح عنه (^٤)، ولما أخرجها الترمذي عن قتيبة صححها (^٥).\nولأبي داود من حديث إسماعيل بن أمية، عن نافع، عن عبد الله، أنه - ﵇ - قطع يد رجل سرق ترسًا من صُفة النساء ثمنه ثلاثة في راهم (^٦).\nوللنسائي من حديث أيوب، وإسماعيل بن أمية، وموسى بن عقبة، وعبيد الله بن عمر، عن نافع: قيمته (^٧).\nوقال ابن حزم: لم يروه عن ابن عمر أحد إلا نافع.\nوفي رواية حنظلة، عن نافع عنه: قيمته خمسة دراهم (^٨) (^٩).\n_________\n(^١) السابق ٨/ ٨١.\n(^٢) لم أقف عليه في المطبوع.\n(^٣) \"المحلى\" ١١/ ٣٥٢ - ٣٥٤.\n(^٤) مسلم (١٦٨٦/ ٦).\n(^٥) \"سنن الترمذي\" (١٤٤٦).\n(^٦) \"سنن أبي داود\" (٤٣٨٦).\n(^٧) \"سنن النسائي\" ٨/ ٧٧.\n(^٨) السابق ٨/ ٧٦.\n(^٩) \"المحلى\" ١١/ ٣٥٣.","vol":"31","page":69},{"text":"وفي \"الاستذكار\" لابن عبد البر: حديث ابن عمر موافق لحديث عائشة، ولو خالفه كان الرجوع إلى حديث عائشة؛ لأنها حكته عن رسول الله - ﷺ -، وابن عمر إنما أخبر أن قيمته كانت ثلاثة دراهم ولم يذكره عن رسول الله - ﷺ - (^١).\nولابن أبي شيبة من حديث ابن إسحاق عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا: \"لا قطع في تمر معلق، ولا في حريسة جبل، فإذا أواه المراح أو الجرين فالقطع فيما بلغ ثمن المجن\" (^٢).\nوأخرجه أصحاب السنن الأربعة (^٣)، وحسنه الترمذي.\nوللدارقطني: \"وثمن المجن دينار\" (^٤).\nولابن ماجه من حديث أبي واقد عن عمار بن سعد، عن أبيه أنه - ﵇ - قال: \"يقطع السارق في ثمن المجن\" (^٥).\nقال ابن حزم: وجاء حديث لم يصح؛ لأن راويه أبو حرملة، ولا يُدرى مَنْ هو: أن جارية سرقت ركوة لم تبلغ ثلاثة دراهم، فلم يقطعها رسول الله - ﷺ -. قال: وأما القطع في ربع دينار فلم يُروَ إلا عن عائشة، وروي عنها على ثلاثة أضرب: لا قطع إلا في ربع دينار، ثانيها: قطع في ربع دينار، وقال: \"القطع في ربع دينار\". ثالثها: لم يقطع في أقل من ثمن المجن.\n_________\n(^١) \"الاستذكار\" ٢٤/ ١٥٩.\n(^٢) لم أقف عليه في المطبوع.\n(^٣) \"سنن أبي داود\" (٤٣٩٠)، \"سنن الترمذي\" (١٢٨٨)، \"سنن النسائي\" ٨/ ٨٤ - ٨٥، \"سنن ابن ماجه\" (٢٥٩٦).\n(^٤) \"سنن الدارقطني\" ٣/ ١٩٤ - ١٩٥.\n(^٥) \"سنن ابن ماجه\" (٢٥٨٦).","vol":"31","page":70},{"text":"ولم يَروِ هذِه الألفاظ باختلافها عنها إلا القاسم وعروة وعمرة وامرأة عكرمة، ولم تسم لنا.\nفأما القاسم فأوقفه، وأنكر عبد الرحمن ابنه على من رفعه وخطأه.\nوأما الأول فلم يروه أحد نعلمه إلا يونس عن الزهري، عن عروة وعمرة مسندًا وأبو بكر بن حزم، عن عمرة مسندًا.\nوأما الذين رووا القطع في ثمن المجن دون تحديد فهشام عن أبيه، وامرأة عكرمة، عن عائشة (^١).\nوللدارقطني من حديث أنس أنه - ﵇ - قطع في شيء قيمته خمسة دارهم (^٢).\nقال أبو هلال الراسبي راويه عن قتادة: إن ابن أبي عَرُوبة يقول: عن أنس، عن أبي بكر الصديق. قال: فلقيت هشامًا فذكرت ذلك له، فقال: هو عن قتادة، عن أنس أن رجلًا سرق مجنًّا فإن لم يكن عن أنس، عن رسول الله - ﷺ - فهو عن رسول الله، وعن أبي بكر (^٣). ثم أخرجه من حديث شعبة عن قتادة، عن أنس أن رجلًا سرق مجنًّا على عهد رسول الله - ﷺ - يقوم خمسة دراهم فقطعه (^٤).\n(فصل) (^٥):\nقال الطحاوي: إنما أخبرت عائشة بما قطع فيه رسول الله - ﷺ -، فيحتمل أن يكون ذلك؛ لأنها قومت ما قطع فيه، فكانت قيمته عندها\n_________\n(^١) \"المحلى\" ١١/ ٣٥٣ - ٣٥٤.\n(^٢) \"سنن الدارقطني\" ٣/ ١٨٦.\n(^٣) \"سنن الدارقطني\" ٣/ ١٨٦.\n(^٤) السابق ٣/ ١٩٠.\n(^٥) من (ص ٢).","vol":"31","page":71},{"text":"ربع في دينار، فجعلت ذلك مقدار ما كان - ﵇ - يقطع فيه، وقيمته عند غيرها أكثر من ربع دينار (^١).\nواعترض البيهقي فقال: لو كان أهل الحديث على هذا اللفظ لعائشة عند أهل العلم بحالها كانت أعلم بالله، وأفقه في دينه، وأخوف من الله في أن تقطع على رسول الله - ﷺ - بذلك، فيما لم تحط به علمًا، أو تطلق مثل هذا التقدير فيما تقومه بالظن والتخمين، ومن الجائز أن يكون (عند غيرها) (^٢) أكثر قيمة منه، ثم تفتي بذلك المسلمين، نحن لا نظن بعائشة مثل هذا لما تقرر عندنا من إتقانها في الرواية، وحفظها للسنة، ومعرفتها بالشريعة.\nهذا وحديث ابن عيينة الذي رواه الشافعي عن الزهري، عن (عروة) (^٣)، عنها أنه - ﵇ - قال: \"القطع في ربع دينارٍ فصاعدًا\" (^٤) لم يخرجه في الصحيح، وأظنه إنما تركه لمخالفته سائر الرواة في لفظه.\nثم ذكر حديث ابن وهب عن يونس، عن الزهري، عن عروة وعمرة أنه - ﵇ - قال: \"تقطع يد السارق في ربع دينار فصاعدًا\" (^٥).\nقال: ولا فرق بين اللفظين في المعنى، قال: فرجع هذا الشيخ إلى ترجيح رواية ابن عيينة، وقال: يونس بن يزيد عندكم لا يقارب ابن عيينة، فكيف تحتجون بما روى يونس وتدعون ما رواه سفيان؟ وكان ينبغي لهذا الشيخ أن ينظر في تواريخ أهل العلم بالحديث، ويبصر مدارج الرواة\n_________\n(^١) \"شرح معاني الآثار\" ٣/ ١٦٤ - ١٦٥.\n(^٢) في الأصل: عندها، والمثبت من (ص ٢).\n(^٣) كذا بالأصل، وفي \"الأم\" و\"مسند الشافعي\": عمرة.\n(^٤) \"الأم\" ٦/ ١٣٣، \"مسند الشافعي\" بترتيب السندي ٢/ ٨٣ (٢٧٠).\n(^٥) \"معرفة السنن والآثار\" ١٢/ ٣٥٨ (١٧٠٠٧).","vol":"31","page":72},{"text":"ومنازلهم في (الرواية) (^١)، ثم يدعي عليهم ما رأى من مذهبهم ويلزمهم ما وقف عليه من أقاويلهم، لو قال: ابن عيينة لا يقارب يونس بن يزيد في الزهري كان أقرب إلى أقاويل أهل العلم بالحديث من أن يرجح رواية ابن عيينة على رواية يونس (^٢). قلت: لكن ذكر يحيى بن سعيد أن ابن عيينة أحب إليه في الزهري من معمر (^٣)، ومعمر معدود عند يحيى في الطبقة الأولى من أصحاب الزهري.\nوقال محمد بن وضاح: كان سفيان أحفظ من كل من يطلب عن الزهري في أيام سفيان، وقال ابن مهدي: كان أعلم الناس بحديث الحجاز (^٤).\nقلت: وابن شهاب حجازي أيضًا. وقال أبو حاتم الرازي: أثبت أصحاب الزهري مالك وابن عيينة (^٥)، وذكر أبو جعفر البغدادي: أنه سأل أحمد بن حنبل، مَن كان من الحفاظ من أصحاب الزهري؟ فقال: مالك وسفيان ومعمر قلت: فإنهم أعتلوا، فقالوا: إن سفيان سمع من الزهري وهو ابن أربع عشرة سنة.\nقلت: هو عندنا ثقة ضابط لسماعه.\nوقال ابن المديني: ما في أصحاب الزهري أتقن من ابن عيينة (^٦)، وقال ابن المبارك: الحفاظ عن الزهري ثلاثة: مالك ومعمر وسفيان.\n_________\n(^١) في الأصل: الرواة. والمثبت من \"معرفة السنن والآثار\".\n(^٢) \"معرفة السنن والآثار\" ١٢/ ٣٥٨ - ٣٦٢.\n(^٣) انظر: \"الجرح والتعديل\" ٤/ ٢٢٧ (٩٧٣).\n(^٤) انظر: \"سير أعلام النبلاء\" ٨/ ٤٥٧.\n(^٥) \"الجرح والتعديل\" ٤/ ٢٢٧.\n(^٦) انظر: \"تهذيب الكمال\" ١١/ ١٨٩.","vol":"31","page":73},{"text":"وقال يعقوب بن شيبة: أثبت الناس في الزهري ابن عيينة وزياد بن سعد ومالك ومعمر. وقال وكيع بن الجراح: ذاكرت يونس بن يزيد بأحاديث الزهري المعروفة، وجهدت أن يقيم لي حديثًا فما أقامه، ولم يكن يحفظ وكان سيئ الحفظ.\nوقال أحمد: لم يكن يعرف الحديث.\nفصل:\nقال البيهقي: والعجب أن هذا الشيخ أوهم من نظر في كتابه أنه لم يرو هذا الحديث عن الزهري غير ابن عيينة ويونس، ثم رواه في آخر الباب من حديث إبراهيم بن سعد عن الزهري، وكذا رواه سليمان بن كثير، فهؤلاء جماعة من (حفاظ) (^١) أصحاب الزهري وثقاتهم قد أجمعوا على رواية هذا الحديث منقولًا من لفظ رسول الله - ﷺ -، كما رواه يونس، إنما تدل روايتهم على أن أهل الحديث ما رووه دون ما رواه ابن عيينة، وإن كان يجوز أن يكونا محفوظين بأن يقطع\nفي ربع دينار، (ويقول القطع في ربع دينار فصاعدًا) (^٢).\nوروى ابن عيينة مرة الفعل دون القول ومرة عكسه، وروى هؤلاء القول دون الفعل؛ لأنه أبلغ في البيان، هذا وقد رواه سليمان بن يسار وأبو بكر بن محمد بن عمرو بن حزم ومحمد بن عبد الرحمن الأنصاري، عن عمرة مثل رواية الجماعة.\nقال: وأما حديث مخرمة بن بكير، عن أبيه فإن هذا الشيخ علله بأنه لم يسمع من أبيه شيئًا، واحتج بما حكي من إنكاره سماع كتب أبيه، وقد حكئ إسماعيل عن مالك قال: قلت لمخرمة: إن الناس يقولون: إنك لم\n_________\n(^١) من (ص ٢).\n(^٢) من (ص ٢).","vol":"31","page":74},{"text":"تسمع هذِه الأحاديث التي تروي عن أبيك من أبيك فقال: ورب صاحب هذا القبر والمنبر لقد سمعتها من أبي، قال ذلك ثلاثًا.\nقال البيهقي: وروينا عن (معن) (^١) بن عيسى أنه قال: مخرمة سمع من أبيه، وعرض عليه ربيعة أشياء من رأي سليمان بن يسار، واعتمده مالك فيما أرسل في \"الموطأ\" عن أبيه بكير، وإنما أخذه عن مخرمة، وخرج له مسلم أحاديث في \"الصحيح\" عن أبيه، فيحتمل أن يكون مراده من حكى عنه من (إنكاره) (^٢) سماع البعض دون الكل، ثم هب أن الأمر على ما حكي عنه من الإنكار أليس قد جاء بكتب أبيه الرجل الصالح سليمان بن يسار، فإذا فيها تلك الأحاديث؟ أفما يدلنا ما وجد في كتاب أبيه من حديث القطع على متابعة سليمان بن يسار، عن عمرة أكبر أصحاب الزهري في لفظ الحديث؟ والله أعلم.\nفصل:\nقال البيهقي: وعلل هذا الشيخ حديث أبي بكر بن حزم بما رواه ابنه عبد الله بن أبي بكر ويحيى بن سعيد وعبد ربه بن سعيد وزريق بن حكيم، هذا الحديث عن عمرة، عن عائشة - ﵂ - (مرفوعًا) (^٣)، وأخذ في كلام يوهم من نظر في كتابه أن هذا الشيخ أبا بكر بن حزم تفرد بهذا الحديث، وأن الذين خالفوه أكثر عددًا وأشد اتقانًا وحفظًا، ولم يعلم حال أبي بكر في علمه بالقضاء والسنن، وشدة اجتهاده في العبادة، وأن عمر بن عبد العزيز اعتمده في القضاء بين المسلمين بالمدينة،\n_________\n(^١) في الأصل: معمر، والمثبت من \"معرفة السنن والآثار\" ١٢/ ٣٦٩.\n(^٢) في الأصل: إجازة، والمثبت من (ص ٢).\n(^٣) هكذا في الأصل وفي \"معرفة السنن والآثار\" موقوفًا.","vol":"31","page":75},{"text":"واعتمده أيضًا في كتب حديث عمرة إليه، أفلا يعتمده فيما روي عن عمرة، وقد تابعه غيره -وهو أحفظ الناس في دهره- ابن شهاب وغيره.\nفأما ما روي في ذلك عن يحيى بن سعيد وغيره، كما رويناه عن يعقوب بن سفيان قال: قال أبو بكر الحميدي في حديث: \"يقطع السارق في ربع دينار فصاعدًا\": قيل لسفيان: إن الزهري رفعه دون غيره.\nوقال سفيان: ثناه يحيى وعبد ربه ابنا سعيد وعبد الله بن أبي بكر وزريق بن حكيم عن عمرة، عن عائشة أنها قالت: \"القطع في ربع دينار فصاعدًا\" (^١) والزهري أحفظهم كلهم.\nقال البيهقي: ففي هذا الحديث تبين أن الزهري رفعه قولًا منه، كما حكاه أبو بكر الحميدي، وهذا خلاف ما اعتمده هذا الشيخ من رواية سفيان، وتبين أن الزهري أحفظهم، وأخبرهم أن يحيى بن سعيد أشار إلى الرفع، وكذلك رواه مالك، عن يحيى، وقد رواه سعيد ابن أبي عروبة، عن يحيى بن (مرة) (^٢) فقال: أنبأنا يحيى عن عمرة، عن عائشة مرفوعًا: \"القطع في ربع دينار فصاعدًا\" ولا أدري عمن أخذه عن يحيى؟ وأسنده أيضًا أبان بن يزيد وبدل بن المحبَّر عن شعبة، عن يحيى. وكانت عائشة تفتي بذلك وترويه عن رسول الله - ﷺ -، فهؤلاء الرواة كانوا يقتصرون في الرواية مرة على فتواها ومرة على روايتها؛ لقيام الحجة بكل واحدة منهما.\nوأما حديث عبد الله بن أبي بكر -يعني: الذي أشار إليه الشيخ- فإنه روى عن عمرة قصة المولاتين اللتين خرجتا مع أم المؤمنين عائشة والعبد\n_________\n(^١) \"معرفة السنن والآثار\" ١٢/ ٣٧١.\n(^٢) كذا بالأصل، وفي \"معرفة السنن والآثار\": سعيد.","vol":"31","page":76},{"text":"الذي سرق منهما، وأنها أمرت فقطعت يده، وقالت: \"القطع في ربع دينار فصاعدًا\"، فعائشة كانت تقضي بذلك وتفتي به طول عمرها، وترويه عن رسول الله - ﷺ - لعمرة، وكانت عمرة تروي مرة فتواها، ومرة روايتها على عادة الرواة ونقلة الأخبار، فلا يعلل حديث الحفاظ الثقات بمثل هذا.\nوقد رويناه من حديث يونس عن الزهري، عن (عروة) (^١) وعمرة عنها، عن رسول الله - ﷺ -.\nوروي عن أبي عمر الحوضي، عن همام، عن قتادة، عن الزهري، عن عروة، عن عائشة رفعته: \"السارق يقطع في ربع دينار\". وتابعه على رفعه عن همام عبد الصمد بن عبد الوارث وإسحاق بن إدريس، وهدبة بن خالد في بعض الروايات عنه.\nوروي موقوفًا، وهذا لا يخالف رواية هشام عن أبيه عنهما أنها قالت: لم يقطع سارق في عهد رسول الله - ﷺ - في أقل من ثمن المجن حجفة أو ترس، وكلاهما ذو ثمن. فهشام إنما رواه في رجل سرق قدحًا فأمر عمر بن عبد العزيز، قال هشام: فقلت قال أبي: إنه لا تقطع اليد في الشيء التافه، وقال: أخبرتني عائشة - ﵂ - أنه لم تكن تقطع اليد في عهد رسول الله - ﷺ - في أدنى من ثمن مجن حجفة أو ترس.\nوقيمة المجن غير مذكورة في هذِه الروايات، وقد ذكرتها عمرة عن عائشة في رواية ابن إسحاق، عن يزيد بن أبي حبيب، عن بكير بن الأشج، عن سليمان بن يسار، عن عمرة قيل لعائشة: ما ثمن المجن؟\n_________\n(^١) وقع في الأصل: عمرة، خطأ، والمثبت من \"معرفة السنن والآثار\".","vol":"31","page":77},{"text":"قالت: ربع دينار، وبينها أيضًا ابن عمر - ﵄ - كما سلف، رواه نافع عنه، ورواه جماعة عن نافع.\nوقال الشافعي: حديث ابن عمر موافق لحديث عائشة؛ لأنه في عهد رسول الله - ﷺ - ومن بعده ربع دينار، وذلك أن الصرف على عهد رسول الله - ﷺ - اثنا عشر درهمًا بدينار، وكان كذلك بعده، وفرض عمر - ﵁ - الدية اثني عشر ألف درهم.\nأنا مالك، عن عبد الله بن أبي بكر بن عمرو بن حزم، عن أبيه، عن عمرة أن سارقًا سرق أترجة في عهد عثمان - ﵁ -، فأمر بها عثمان فقدمت ثلاثة دراهم من صرف أثني عشر درهمًا بدينار فقطع يده. قال: وهي الأترجة التي يأكلها الناس (^١).\nوفي \"شرح الموطأ\" لعبد الملك بن حبيب السلمي: قال غيره: كانت من ذهب قال عبد الملك: والقول عندنا ما قاله مالك.\nقال الشافعي: وحديث عثمان يدل على ما وصفنا من الدراهم كانت اثني عشر بدينار.\nقال: ويدل حديث عثمان أيضًا على أن اليد تقطع أيضًا في التمر الرطب، صَلَحَ لأنْ يَيْبَسَ أم لم يَصْلُح؛ لأن الأترج لا يَيْبَسُ (^٢).\nحدثنا ابن عيينة، عن حميد الطويل، سمع قتادة يسأل أنس بن مالك عن القطع، فقال: حضرت أبا بكر الصديق قطع سارقًا في شيء ما يسرني أنه لي بثلاثة دراهم، وثنا غير واحد عن جعفر بن محمد، عن أبيه، عن علي - ﵁ - قال: القطع في ربع دينار فصاعدًا.\n_________\n(^١) \"الأم\" ٦/ ١٣٤. وانظر: \"معرفة السنن والآثار\" ١٢/ ٣٧٦ - ٣٧٧.\n(^٢) \"الأم\" ٦/ ١٣٤.","vol":"31","page":78},{"text":"قال البيهقي: ورواه سليمان بن بلال عن جعفر بن محمد، عن أبيه أن (عليًّا) (^١) قطع يد سارق في بيضة من حديد ثمن ربع دينار.\nفصل:\nقال: وهذا الشيخ الذي تكلم في الأخبار التي احتججنا بها بالطعن فيها، الآن انظر بأي شيء احتج، روى في مقابلة حديث مالك وعبيد بن عمر وأيوب السختياني وموسى بن عقبة وإسماعيل بن أمية وحنظلة بن أبي سفيان وأيوب بن موسى وأسامة بن زيد والليث عن نافع، عن مولاه مرفوعًا قطع في مجن قيمته ثلاثة دراهم. وفي رواية الليث: قوِّم ثلاثة دراهم.\nوحديث محمد بن إسحاق بن يسار عن أيوب بن موسى، عن عطاء، عن ابن عباس: كانت قيمة المجن الذي قطع به رسول الله - ﷺ - عشرة دراهم.\nوحديث ابن إسحاق عن عمرو بن شعيب، عن أبيه، عن جده مثله، وحديث مجاهد وعطاء عن ابن الحبشي مرفوعًا \"أدنى ما قطع فيه السارق ثمن المجن\". وكان يُقوَّم يومئذٍ دينارًا، وقيل: عن أيمن بن أم أيمن، عن أم أيمن ومن اتصف إلى أدنى معرفة بالأخبار، علم أن لمثل هذِه الأخبار لا يترك حديث عبد الله بن عمر ولا حديث عائشة.\nوحديث أبي بكر بن حزم وعمرة، عن عائشة - ﵂ -، عن رسول الله - ﷺ -، فإن رواته عن أبي بكر يزيد بن الهاد ومحمد بن إسحاق، فابن الهاد أجمع الحفاظ على توثيقه والاحتجاج بروايته، ومحمد بن إسحاق قد يحتج به فيما لا يخالف فيه أهل الحفظ، وهو\n_________\n(^١) في الأصل: عقبة. والمثبت من \"معرفة السنن والآثار\".","vol":"31","page":79},{"text":"في تلك الرواية لم يخالف أحدًا، فحقيق له أن لا يحتج بروايته هذِه، وقد خالفه فيها من هو أحفظ منه الحكم بن عتيبة، فإنه إنما رواه عن عطاء ومجاهد، عن أيمن هذا.\nوفي رواية أبي داود في \"سننه\" عن عثمان بن أبي شيبة ومحمد بن أبي السري العسقلاني، واللفظ له عن عبد الله بن نمير، عن ابن إسحاق، عن أيوب بن موسى، عن عطاء، عن ابن عباس قال: قطع رسول الله - ﷺ - يد رجل في مجن قيمته دينارٌ أو عشرة دراهم (^١). وهذِه كناية عن سرقة بعينها، وهي لا تخالف في المعنى ما نعني، ومن يرد في هذِه المسألة روايته عن محمد بن (شبرمة) (^٢)، عن عبد الله بن صالح، عن يحيى بن أيوب، عن جعفر بن ربيعة، عن العلاء بن الأسود وأبي سلمة بن عبد الرحمن وكثير بن خنيس -أو قال: ابن حبيش- أنهم تنازعوا في القطع فدخلوا على عائشة يسألونها فقالت: قال رسول الله - ﷺ -: \"لا قطع إلا في ربع دينار فصاعدًا\" فإنه لا يعلم لجعفر بن ربيعة، عن أبي سلمة سماعًا، فلا ينبغي له أن يحتج برواية أيمن الحبشي، وروايته عن رسول الله منقطعة، ولا برواية القاسم بن عبد الرحمن، عن ابن مسعود أنه قال: لا تقطع اليد في أقل من عشرة دراهم، لانقطاعها.\nثم ساق من طريق البخاري أنه قال: قال لنا أبو صالح حدثني يحيى بن أيوب، عن جعفر بن ربيعة، عن (ابن جارية) (^٣) وأبي سلمة وعبد الملك بن المغيرة وكثير بن خنيس -أو قال: ابن حبيش- وكان\n_________\n(^١) \"سنن أبي داود\" (٤٣٨٧).\n(^٢) كذا بالأصل: وفي \"معرفة السنن والآثار\": شيبة.\n(^٣) في (ص ٢): أم حارثة.","vol":"31","page":80},{"text":"غير مقيد، والحفاظ (يختلفون) (^١) فيه الحديث.\nوقال البخاري: قال ابن أبي مريم: ثنا يحيى بن أيوب، ثنا جعفر بن ربيعة أن الأسود بن العلاء (بن الجارية) (^٢)، حدثه أنه سمع عمرة تحدث عن عائشة - ﵂ - أنها سمعت رسول الله - ﷺ - مثله.\nقال البخاري: وقال (ابن) (^٣) إسماعيل: أنا علي بن المبارك، أنا يحيى بن أبي كثير، عن محمد بن عبد الرحمن الأنصاري أن عمرة حدثته أن عائشة حدثتها عن رسول الله - ﷺ - مثله. قال: وقال الأويسي: ثنا ابن أبي الرجال، عن أبيه، عن عمرة، عن عائشة، عن رسول الله - ﷺ - نحوه. قال: وقال أصبغ: أخبرني ابن وهب، عن مخرمة بن بكير، عن أبيه، عن سليمان بن يسار، عن عمرة، عن عائشة - ﵂ -، عن النبي - ﷺ - مثله (^٤). هكذا وجدنا هذا الحديث في \"تاريخ البخاري\" في ترجمة كثير بن حبيش، إلا أنه قال في ذكر كثير: سمع عمرة بنت عبد الرحمن، روى عنه الأسود بن العلاء، أو العلاء ابن الأسود، ثم أردفه بأحاديث جماعة ممن رواه عن عمرة، فيشبه أن يكون الحديث عن جعفر بن ربيعة، عن الأسود، عن أبي سلمة\nوصاحبيه أنهم تنازعوا فدخلوا على عمرة، ثم عمرة حدثت عن عائشة - ﵂ -، وعائشة حدثت عن رسول الله - ﷺ -، ويحتمل أن يكون الأسود معهم حين دخلوا على عمرة.\n_________\n(^١) وقع في المطبوع من \"معرفة السنن والآثار\" لا يختلفون.\n(^٢) في (ص ٢): بن حارثة.\n(^٣) من (ص ٢).\n(^٤) \"التاريخ الكبير\" ٧/ ٢٠٩ - ٢١٠ (٩١٤).","vol":"31","page":81},{"text":"وفي رواية ابن أبي مريم دلالة على ذلك، وقد أثبت البخاري في \"التاريخ\" سماعه من أبي سلمة وعمرة، وقال: قاله جعفر بن ربيعة (^١).\nوسماع جعفر من الأسود غير مدفوع مع أنه قد سمع من عبد الرحمن الأعرج، فليس من البعيد سماعه من أبي سلمة والمذكورين معه.\nوقد روى الأسود، عن أبي سلمة غير هذا الحديث، فليس فيما رد به هذا الشيخ حديث أبي سلمة ما يوجب الرد، وقد أغنى الله جل وعز برواية الجماعة، عن عمرة، عن عائشة، ورواية الجماعة عن نافع، عن مولاه، عن رواية جعفر بن (ربيعة) (^٢)، وإن كان فيها زيادة بظاهر.\nوالذي نستدل به على انقطاع حديث أيمن -ثم ساقه بإسناده- عن أيمن مولى ابن الزبير، عن تبيع، عن كعب قال: من توضأ فأحسن الوضوء ثم صلى العشاء .. الحديث (^٣).\nكذا قال مولى ابن الزبير. وقد قيل: هو مولى ابن أبي عمرة. يروي عن عائشة، وليس له عمن فوقها رواية.\nقلت: له رواية عن سعد بن أبي وقاص كما في \"التهذيب\" (^٤).\nوقد استدل الشافعي بهذِه الرواية على انقطاع حديثه في ثمن المجن.\nقال البيهقي: وأما روايته، عن أيمن بن أم أيمن فإنها خطأ، وإنما قاله شريك بن عبد الله، وخلط في إسناده، وشريك ممن لا يحتج به فيما خالف فيه أهل الحفظ والثقة لما ظهر من سوء حفظه.\n_________\n(^١) \"التاريخ الكبير\" ١/ ٤٤٧.\n(^٢) في الأصل. سليمان، والمثبت من (ص ٢).\n(^٣) رواه النسائي في \"المجتبى\" ٨/ ٨٤.\n(^٤) \"تهذيب الكمال\" ٣/ ٤٥١ (٦٠٠).","vol":"31","page":82},{"text":"فصل:\nفي مناظرة حسنة وقعت بين الإمام الشافعي مع من خالفه فلنذكرها:\nقال الشافعي: قلت لبعض الناس هذِه سنة رسول الله - ﷺ - أن تقطع اليد في ربع دينار. ذكرت فيه حديث \"لا تقطع اليد إلا في عشرة دراهم فصاعدًا\" وما حجتك في ذلك؟\nقال: قد روينا عن شريك، عن منصور، عن مجاهد، عن أيمن، عن رسول الله - ﷺ - شبيهًا بقولنا.\nقلت: أتعرف أيمن؟ أمّا أيمن الذي روى عنه عطاء فرجل حدث عن تبيع ابن امرأة كعب، عن كعب، فهذا منقطع، والحديث المنقطع لا يكون حجة.\nقال: وقد روى شريك عن منصور، عن مجاهد، عن أيمن بن أم أيمن أخي أسامة لأمه.\nقلت: لا علم لك بأصحابنا، أيمن أخو أسامة قتل مع رسول الله - ﷺ - يوم حنين قبل مولد مجاهد، ولم يبق بعد رسول الله - ﷺ - فيحدث عنه.\nقال: فقد روي عن عمرو بن شعيب، عن عبد الله بن عمرو أنه - ﵇ - قطع في ثمن المجن. قال (ابن) (^١) عمرو: وكانت قيمة المجن على عهد رسول الله - ﷺ - دينارًا.\nقلت له: هذا رأي من عبد الله بن عمرو، والمجان قديمًا وحديثًا سلع يكون ثمن عشرة ومائة ودرهمين، فإذا قطع رسول الله - ﷺ - في ربع دينار قطع في أكثر منه، وأنت تزعم أن عمرو بن شعيب ليس ممن تقبل روايته، وتقول: غلط. فكيف ترد روايته مرة، ثم تحتج به على أهل الحفظ\n_________\n(^١) في الأصل: (أبو) وما أثبتناه هو الصواب. وانظر: \"معرفة السنن والآثار\".","vol":"31","page":83},{"text":"والصدق، مع أنه لم يرو شيئًا يخالف قولنا؟ قال: فقد روينا قولنا عن علي - ﵁ -. قلت: رواه الزعافري، عن الشعبي، عن علي، وقد أنبأنا أصحاب جعفر بن محمد، عن أبيه: أن عليًّا قال: القطع في ربع دينار فصاعدًا، وحديث جعفر، عن علي أولى أن يثبت من حديث الزعافري.\nقلت: وإن كان قال ابن عدي في داود بن يزيد الزعافري عم عبد الله بن إدريس: لم أر له حديثًا منكرًا (^١).\nوقال العجلي: لا بأس به (^٢)، وذكره ابن شاهين في \"ثقاته\" (^٣)، وخرج له في \"مستدركه\".\nوقد اختلف في سماع الشعبي من علي أيضًا.\nقال: فقد روينا عن ابن مسعود أنه قال: لا تقطع اليد إلا في عشرة دراهم.\nقلنا: قد روى الثوريُّ، عن عيسى بن أبي عزة، عن الشعبي، عن ابن مسعود - ﵁ - أنه - ﷺ - قطع سارقًا في خمسة دراهم [وهذا أقرب] (^٤) أن يكون صحيحًا عن عبد الله من حديث المسعودي، عن القاسم، عن عبد الله (^٥)، قال: فكيف لم تأخذوا بهذا؟\nقلنا: هذا حديث لا يخالف حديثنا إذا قطع في ثلاثة دراهم قطع في خمسة وأكثر.\n_________\n(^١) \"الكامل في ضعفاء الرجال\" ٣/ ٥٤٢ (٦٢٣).\n(^٢) \"معرفة الثقات\"١/ ٣٤٢ (٤٢٩).\n(^٣) \"تاريخ أسماء الثقات\" ص ٨١ (٣٤١) قال أحمد: وهو غير داود عم ابن إدريس.\n(^٤) ليست في الأصل، والسياق يقتضيها، والمثبت من \"معرفة السنن والآثار\" و\"السنن الكبرى\" للبيهقي.\n(^٥) \"السنن الكبرى\" للبيهقي ٨/ ٢٦٠.","vol":"31","page":84},{"text":"قال: فقد روينا عن عمر بن الخطاب أنه لم يقطع في ثمانية.\nقلت: روايته عن عمر - ﵁ - غير صحيحة، فقد روى معمر عن عطاء الخراساني عن عمر القطع في ربع دينار، فلم ير أن يحتج به؛ لأنه ليس بثابت وليس لأحد مع رسول الله - ﷺ - حجة، وعلى المسلمين اتباع أمره، فلا إلى حديث صحيح ذهب من خالفنا، ولا إلى ما يذهب إليه من ترك الحديث وإعمال ظاهر القرآن العزيز ذهب.\nقال البيهقي: الحديث عن عمر إنما رواه القاسم بن عبد الرحمن، وهو منقطع.\nوقد روي عن قتادة، عن سعيد بن المسيب، عن عمر. وقيل: عن سليمان بن يسار، عن عمر - ﵁ - قال: لا تقطع الخمس إلا في الخمس. وقيل: عن قتادة، عن أنس، عن أبي بكر وعمر أنهما قطعا في خمسة.\nوقال الشافعي: فيما بلغه عن ابن مهدي، عن سفيان، عن عيسى بن أبي عزة، عن الشعبي، عن ابن مسعود أنه - ﵇ - قطع سارقًا في قيمة خمسة دراهم.\nقلت: وفي كتاب أبي الشيخ من حديث بكر بن محمد، عن رزق الله بن الأسود الواسطي، ثنا ثابت، عن أنس أنه - ﵇ - قال: \"يقطع السارق في المجن وقيمته خمسة دراهم\".\nقال الشافعي: ونحن نأخذ بهذا، إلا أنا نقطع في ربع دينار، وخمسة دراهم على عهد رسول الله - ﷺ - أكثر من ربع دينار، وهم يخالفون هذا ويقولون: لا نقطع في أقل من عشرة دراهم.\nقال: وكذلك رواه أبو خيثمة، عن ابن مهدي (^١).\n_________\n(^١) \"معرفة السنن والآثار\" ١٢/ ٣٥٥ - ٣٩٢ بتصرف.","vol":"31","page":85},{"text":"قلت: وكذا أخرجه ابن أبي شيبة في \"مصنفه\" عن وكيع، عن حمزة الزيات، عن الحكم، عن أبي جعفر قال: قيمة المجن دينار الذي تقطع فيه اليد (^١).\nوفي \"الاستذكار\" عن جعفر، عن أبيه أن عليًّا - ﵁ - قطع في ربع دينار درهمين ونصف (^٢). ولا يقال: اضطربت الآثار عنه؛ لجواز أن يكون نقص قيمة ربع دينار إلى ذلك.\nوروي أيضًا عن علي - ﵁ - أنه قطع في بيضة حديد، ثمنها ربع دينار (^٣).\nفصل:\nلما ذكر ابن أبي حاتم حديث أيمن السالف في \"علله\" قال: قال أبي: هذا مرسل، وأرى أنه والد عبد الواحد بن أيمن، وليست له صحبة.\nوأما قول من قال: أيمن بن أم أيمن، عن أم أيمن فخطأ من وجهين:\nأحدهما: أن أصحاب شريك لا يقولون عن أم أيمن، إنما قالوا عن أيمن بن أم أيمن.\nثانيهما: أن الثقات يروون عن منصور، عن الحكم، عن مجاهد وعطاء، عن أيمن وابن أم أيمن لم يدرك رسول الله - ﷺ - (^٤).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٤٧٣.\n(^٢) \"الاستذكار\" ٢٤/ ١٥٩.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٤٧١.\n(^٤) \"علل ابن أبي حاتم\" ١/ ٤٥٧ - ٤٥٨.","vol":"31","page":86},{"text":"وفيه مخالف لما سلف أنه توفي بحنين، ورواه أبو الشيخ من حديث عطاء، عن مجاهد، عن أم أيمن، ومن حديث شريك عن منصور، عن عطاء، عن أم أيمن، ومن حديث شريك، عنهما مرفوعًا.\nفصل:\nرويت آثار مختلفة أيضًا، روى ابن أبي شيبة، عن أبي هريرة - ﵁ -، عن أبي سعيد أنهما قالا: لا تقطع اليد إلا في أربعة الدراهم فصاعدًا.\nوقطع ابن الزبير في نعلين وقال ابن معمر: كانوا يتسارقون السياط، فقال عثمان: لئن عدتم لأقطعن فيه، وكان عروة بن الزبير والزهري وسليمان بن يسار يقولون: ثمن المجن خمسة دراهم، رواه عن الثقفي، عن المثنى، عن عمرو بن شعيب عنهم (^١).\nفصل:\nرجح بعض الحفاظ حديث عائشة بأنه لم يختلف عنها، واعترض بعض شيوخنا بأن في كتاب \"القطع\" لابن حبان من حديث إسحاق القروي، ثنا عبد الله بن عمر عن عبد الرحمن بن القاسم، عن أبيه عنها مرفوعًا: \"القطع فيما زاد على ربع دينار\" ورواه أيضًا من حديث عروة عنها.\nوقال عروة: وقيمة المجن أربعة دراهم (^٢)، وفي رواية عنها: وكان المجن يومئذٍ له ثمن (^٣)، وهذا الاعتراض غلط؛ لأنا نقول: القطع في ربع دينار فما زاد، كما سلف إيضاحه من كلام الشافعي.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٤٧٢ - ٤٧٣.\n(^٢) رواه النسائي في \"سننه\" ٨/ ٨١، بعد حديث رقم (٤٩٣٨).\n(^٣) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٤٧٣ عن عروة بن الزبير.","vol":"31","page":87},{"text":"فصل:\nقال ابن حزم: أما حديث العشرة دراهم أو الدينار فليس فيه شيء أصلًا عن رسول الله - ﷺ -، والموصول منه من قول عبد الله بن عمرو، ولا يصح عنه أيضًا، ومن قول عبد الله بن عباس وابن المسيب وأيمن كذلك وهو عنهم صحيح، إلا حديثًا موضوعًا مكذوبًا لا ندري من رواه من طريق ابن مسعود مسندًا \"لا قطع إلا في دينار أو عشرة دراهم\". وليس فيه مع علته ذكر القيمة أصلًا (^١).\nقلت: وأخرجه الدارقطني من حديث ابن عباس - ﵄ - مرفوعًا، من طريق ابن إسحاق، عن أيوب بن موسى، عن عطاء، عن ابن عباس، قال: كان المجن يقوم في عهد رسول الله - ﷺ - عشرة الدراهم. وفي لفظ: كان ثمن المجن يقوم على عهد رسول الله - ﷺ - (^٢). وأخرجه أبو الشيخ بلفظ: كان ثمن المجن على عهد رسول الله - ﷺ - عشرة دراهم.\nوأخرجه مرة بإسقاط أيوب بن موسى، وقال ابن إسحاق فيه: ثنا عطاء، عن ابن عباس، وحدثني عمرو بن شعيب، عن أبيه، عن جده قالا: كان ثمن المجن على عهد رسول الله - ﷺ - عشرة دراهم.\nوأخرجه الدارقطني من هذا الوجه بلفظ: قال رسول الله - ﷺ -: \"لا تقطع اليد إلا في عشرة الدراهم\" وفي لفظ: \"في أقل من عشرة الدراهم\" (^٣)، وفي لفظ: \"لا تقطع يد السارق في أقل من ثمن المجن\" وكان ثمنه عشرة الدراهم.\n_________\n(^١) \"المحلى\" ١١/ ٣٥٤.\n(^٢) \"سنن الدارقطني\" ٣/ ١٩٣.\n(^٣) السابق ٣/ ٢٠٠.","vol":"31","page":88},{"text":"وحدث ابن مسعود - ﵁ - أخرجه الدارقطني من حديث محمد بن الحسن وأبي مطيع، عن أبي حنيفة، عن القاسم بن عبد الرحمن، عن أبيه، عن ابن مسعود - ﵁ -: لا يقطع السارق في أقل من عشرة الدراهم. قال: وأرسله المسعودي، عن القاسم بن معن، فقال: عن عبد الله. وقال الشعبي: عن ابن مسعود: أنه - ﵇ - قطع في خمسة دراهم (^١).\nوفي كتاب ابن حبان من حديث ابن أبي زائدة، ثنا القاسم بن معن، قال: وجدت في كتاب أبي بخطه: حدثنا زحر بن ربيعة أن ابن مسعود حدثه، فذكره بلفظ القطع في دينار أو عشرة دراهم.\nفصل:\nأغرب ابن شاهين؛ حيث قال: يمكن أن حديث القطع في ثلاثة دراهم يشبه أن يكون منسوخًا بحديث العشرة (^٢). وهو من أعاجيبه.\n(فصل) (^٣):\nإذا تقرر ما ذكرناه من الفوائد الحديثية التي يرحل إليها، فلنشرع في ذكر مذاهب العلماء فيما نقطع به، ولا شك أن آية السرقة محكمة في وجوب قطع السارق، ومجملة في مقدار ما يجب فيه القطع، فلو تركنا مع ظاهرها لوجب القطع في قليل الأشياء وكثيرها، لكن بين لنا رسوله - عليه أفضل الصلاة والسلام - مقدار ما يجب فيه القطع بما أسلفناه من الأحاديث بقطع اليد في ربع دينار فصاعدًا وغيره بما سلف، ففهمنا بهذا الحديث وغيره أن الرب -ﷻ- إنما أراد\n_________\n(^١) السابق ٣/ ١٩٢ - ١٩٣.\n(^٢) \"ناسخ الحديث ومنسوخه\" ص ٤٥٣ - ٤٥٧.\n(^٣) من (ص ٢).","vol":"31","page":89},{"text":"بقوله: ﴿فَاقْطَعُوا﴾ بعض السراق دون بعض، فلا يجوز قطع يد السارق إلا في ربع دينار فصاعدًا، أو فيما قيمته ربع دينار بما يجوز ملكه إذا سرق من حرز، روي هذا القول عن عمر وعثمان وعلي وعائشة - ﵁ -، وهو قول مالك والليث والأوزاعي والشافعي وإسحاق وأبي ثور (^١).\nوذهب الثوري والكوفيون إلى أنه: لا تقطع اليد إلا في عشرة دراهم، وقالوا: من سرق مثقالًا لا يساوي عشرة دراهم لا قطع عليه، وكذلك من سرق عشرة دراهم فضة لا تساوي عشرة مضروبة لم تقطع.\nوكذا ذكر أبو عبد الله محمد بن نصر المروزي في كتابه \"اختلاف العلماء\" أن الثوري وأهل الرأي قالوا ذلك، ولا يقطع حتى يخرج المتاع من ملك الرجل، [و] (^٢) إذا سرق العبد من سيده، فلا قطع عليه.\nوقال أحمد: إذا سرق من الذهب ربع دينار قطعته، وإذا سرق من الفضة ثلاثة دراهم (فصاعدًا) (^٣) قطعت يده، وإذا سرق عروضًا، فإن بلغت قيمته ثلاثة دراهم قطعت يده. وعبارة غيره ذهب مالك وأحمد في أظهر الروايات عنه: أن نصابها ربع دينار، أو ثلاثة دراهم، (أو قيمة ثلاثة دراهم) (^٤) من العروض. والتقويم بالدراهم خاصة، والأثمان أصول لا يقوم بعضها ببعض.\nوعن أحمد رواية ثانية: نصابها ثلاثة دراهم، أو قيمة ذلك من الذهب والعروض، والأصل في هذِه الرواية نوع واحد الفضة.\n_________\n(^١) انظر: \"الإشراف\" ٢/ ٢٨٩.\n(^٢) غير موجودة بالأصل، والسياق يقتضيها، والمثبت من \"اختلاف الفقهاء\" للمروزي.\n(^٣) من (ص ٢).\n(^٤) من (ص ٢).","vol":"31","page":90},{"text":"وعنه ثالثة: أن النصاب ربع دينار، أو ثلاثة دراهم، أو قيمة أحدهما من العروض، ولا يختص التقويم بالدراهم، فعلى هذِه الرواية الذهب والفضة أصلان، ويقع التقويم بكل واحد منهما، وفيه قول ثالث قاله ابن شبرمة وابن أبي ليلى: تقطع في خمسة دراهم فصاعدًا، ذهبا إلى حديث الشعبي، عن ابن مسعود، ولا يصح (^١).\nوحكي أيضًا عن مالك واستغربه ابن التين قال: وذكر ذلك عن النخعي قال: وذكر عنه أيضًا أربعون درهمًا، قال: وعن ابن الزبير أنه قطع في نصف درهم. وعن زياد في درهمين، وعن أبي سعيد في أربعة.\n(وفيه) (^٢) قول رابع: أنه يقطع في كل ما له قيمة، قل أو كثر.\nوخامس: الذهب ربع دينار وغيره ما له قيمة، قلَّت أو كثرت.\nوسادس: لا قطع إلا في درهمين، أو ما يساويهما.\nوسابع: الذهب ربع دينار وغيره ما له قيمة ثلاثة دراهم، وإن ساوى ربع دينار أو نصفه أو أكثر، أو لم يساو لرخص الذهب ثلاثة دراهم لا قطع فيه.\nوثامن: الذهب ربع دينار، وغيره كل ما يساوي ربعه، فإن ساوى عشرة [دراهم] (^٣) أو أقل أو أكثر ولم يساو ربع دينار لغلاء الذهب، أو يساوي ربع دينار، أو لم يساو نصف درهم لرخص الذهب قطع.\nوتاسع: الذهب ربع دينار، وغيره إن ساوى ربع دينار، أو لم يساو ثلاثة دراهم أو عكسه قطع، وإن لم يساو ربع دينار ولا ثلاثة دراهم فلا قطع فيه.\n_________\n(^١) \"اختلاف الفقهاء\" ص ٤٩٣ - ٤٩٤.\n(^٢) في (ص ٢): وقيل.\n(^٣) غير موجودة بالأصل، والسياق يقتضيها، والمثبت من \"المحلى\".","vol":"31","page":91},{"text":"وعاشر: أنه لا قطع إلا في أربعة دراهم أو ما يساويها فصاعدًا.\nوحادي عشر: أنه لا قطع إلا في خمسة دراهم أو ما يساويها فصاعدًا.\nوثاني عشر: لا قطع إلا في ربع دينار أو عشرة دراهم أو ما يساويهما.\nوثالث عشر: لا قطع إلا في ربع دينار ذهب، أو ما يساويه.\nحكى هذِه المذاهب (التسعة) (^١) ابن حزم، كل واحد عن طائفة (^٢).\nوحكى ابن عبد البر في \"استذكاره\"، عن عثمان البتي: يقطع في في درهم. وفي رواية منصور، عن الحسن أنه كان لا يؤقت في السرقة شيئًا، ويتلو: ﴿وَالسَّارِقُ وَالسَّارِقَةُ﴾ [المائدة: ٣٨] وفي رواية قتادة عنه أجمع على درهمين.\nوقالت الخوارج وطائفة من أهل الكلام: كل سارق بالغ سرق ما له قيمة قلَّت أو كثرت فعليه القطع (^٣).\nوفي \"الموازية\" على مذهب مالك: تقطع في كلٍ، في الماء إذا أحرز لوضوء أو شرب أو غيره، وكذلك الحطب والورد والياسمين والرمان إذا أخذ من حرز وكان قيمته ثلاثة دراهم (^٤).\nوفي \"المنتقى\" للباجي: من سرق لحم أضحية أو جلدها قطع، قاله أشهب. وقال أصبغ: إن سرقت قبل الذبح، وإن كان بعده فلا (^٥).\nاحتج الكوفيون بما سلف.\n_________\n(^١) في (ص ٢): السبعة.\n(^٢) \"المحلى\" ١١/ ٣٥٠ - ٣٥١.\n(^٣) \"الاستذكار\" ٢٤/ ١٦٥ - ١٦٦.\n(^٤) انظر: \"المنتقى\" ٧/ ١٥٧.\n(^٥) \"المنتقى\" ٧/ ١٥٧.","vol":"31","page":92},{"text":"ومنها حديث ابن إسحاق، عن أيوب بن موسى، عن عطاء، عن ابن عباس - ﵄ -، قال: كان قيمة المجن الذي قطع رسول الله - ﷺ - فيه عشرة دراهم (^١). وعليه اقتصر ابن بطال.\nوالحجة على الكوفيين أنه يحتمل أن يكون القطع في عهد رسول الله - ﷺ - في مجنين مختلفين أحدهما: قيمته ثلاثة دراهم، والثاني: عشرة؛ لأنه إذا صح القطع بنقل، فنقل الثقات في ثلاثة دراهم دخل فيه عشرة دراهم.\nوهذا أولى من حمل الأخبار على التضاد، ومع (الأئمة) (^٢) الأربعة الراشدين عائشة وأبو هريرة وأبو سعيد الخدري وابن الزبير.\nواختلف مالك والشافعي في تقويم الأشياء المسروقة، فقال مالك: تقوم بالدراهم على حديث ابن عمر أن المجن كان ثمنه ثلاث دراهم، ولا ترد الفضة إلى الذهب في القيمة ولا عكسه، فمن سرق عبده ربع دينار فعليه القطع، ومن سرق عبده ثلاثة دراهم فعليه القطع، ولو سرق عبده درهمين صرفهما ربع دينار لم يجب عليه القطع، ولو سرق ربع دينار لا تبلغ قيمته ثلاثة دراهم قطع.\nوذهب الشافعي إلى أن تقويم الأشياء الذهب، على حديث عائشة في ربع دينار، ولا يقوِّم شيئًا بالدراهم فيقطع في ربع دينار، ولا يقطع في ثلاثة دراهم، إلا أن يكون قيمتها ربع دينار، قال: لأن الثلاثة الدراهم إنما ذكرت في الحديث؛ لأنها كانت يومئذٍ ربع دينار ذهبًا، فيقال له:\n_________\n(^١) رواه النسائي في \"سننه\" ٨/ ٨٣، والحاكم ٤/ ٣٧٨ - ٣٧٩ وقال: صحيح على شرط مسلم ولم يخرجاه.\n(^٢) من (ص ٢).","vol":"31","page":93},{"text":"الذهب والورق أصلان كالدية التي جعلت ألف دينار أو اثني عشر ألف درهم (^١). وكالزكاة التي جعلت في مائتي درهم وعشرين دينارًا، لا يرد أحدهما إلى الآخر، فكذلك لا ينبغي أن يقوّم الذهب بالدنانير ولا عكسه؛ لأنهما قيم المتلفات وأثمان الأشياء، بل الغالب قيمة الدراهم، ومحال أن يحكي ابن عمر - ﵄ - أن المجن قيمته ثلاثة دراهم، إلا وقد قوم بها دون الذهب، وإذا ثبت أن المجن قوم بالدراهم، ولم ينقل أن الدراهم بعد ذلك قومت بالذهب لم يجز تقويمها بالذهب، كما لا يقوم الذهب بها، ووجه استعمال الأحاديث يوجب القطع في ربع دينار وثلاثة دراهم (^٢).\nقال ابن حزم بعد أن ذكر ما سلف: فنظرنا في ذلك، فوجدنا البخاري روى عن أبي هريرة - ﵁ -: \"لعن السارق في البيضة والحبل\".\nوحديثه أيضًا: \"لا يسرق السارق وهو مؤمن\"، فعم الشارع كل سرقة ولم يخص عددًا من عدد، ولو أراد مقدارًا من مقدار لبينه، كما بينه في النهبة فقال: \"ذات شرف\"، فلم يخص في السرقة، فكانت هذِه النصوص المتواترة المترادفة المتظاهرة موافقة لنص القرآن العزيز (^٣).\nقال ابن عبد البر: قالوا إن حديث أبي هريرة في سرقة البيضة كان في حين نزول هذِه الآية، ثم أحكمت الأمور بعد ما جاء عن رسول الله - ﷺ - مما روته عائشة - ﵂ - (^٤).\nقال ابن حزم: ثم نظرنا فوجدنا في السنة حديث عائشة - رضي الله\n_________\n(^١) انظر: \"الاستذكار\" ٢٤/ ١٥٥ - ١٥٦.\n(^٢) \"شرح ابن بطال\" ٨/ ٤١١ - ٤١٣.\n(^٣) \"المحلى\" ١١/ ٣٥١ - ٣٥٢.\n(^٤) \"الاستذكار\" ٢٤/ ١٦٦ - ١٦٧.","vol":"31","page":94},{"text":"عنها \"تقطع اليد في ربع دينار\" فخرج الذهب لهذا الأثر عن جملة الآية الكريمة، وهو عموم النص الذي ذكرنا قبل، فوجب الأخذ بكل ذلك، وأن يستثنى الذهب من بين سائر الأشياء، ولا تقطع اليد إلا في ربع دينار بوزن مكة؛ لأن حنظلة بن أبي سفيان روى عنه النسائي، عن طاوس، عن ابن عمر - ﵄ - مرفوعًا \"الوزن وزن أهل مكة\" (^١)، ووجدنا عن عائشة - ﵂ - أن يد السارق (لم تكن تقطع على عهد رسول الله - ﷺ - في الشيء التافه) (^٢) (^٣)، ولم تكن تقطع في أدنى من ثمن حجفة أو ترس، كل واحد منهما ذو ثمن، قال: وهو حديث مسند صحيح، وفيه أحكام ثلاثة: أن القطع إنما يجب في سرقة ما سوى الذهب فيما يساوي ثمن حجفة أو ترس، قل ذلك أو كثر دون تحديد، وأما دون ذلك بما لا قيمة له أصلًا وهو التافه لا قطع فيه أصلًا،\nوبيان فساد قول من ادعى أن ثمن المجن الذي فيه القطع إنما هو في مجن معين معروف (^٤).\nفصل:\nفي \"الإشراف\": أجمعوا على وجوب قطع السارق والسارقة إذا جمع أوصافًا منها: أن يكون المسروق يقطع في جنسه ونصاب السرقة، وأن يكون السارق على أوصاف مخصوصة، وأن تكون السرقة على صفة مخصوصة، وأن يكون الموضع المسروق منه مخصوصًا (^٥).\n_________\n(^١) \"سنن النسائي\" ٥/ ٥٤.\n(^٢) من (ص ٢).\n(^٣) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٤٧٣، والبيهقي في \"السنن الكبرى\" ٨/ ٢٥٥.\n(^٤) \"المحلى\" ١١/ ٣٥٢ - ٣٥٣.\n(^٥) \"الإشراف\" ٢/ ٢٨٩. والكلام بمعناه.","vol":"31","page":95},{"text":"وأجمعوا على أن الحرز معتبر في وجوب القطع، واختلفوا في صفته، هل يختلف باختلاف الأموال اعتبارًا بما يعرف؟ فقال أبو حنيفة: كلما كان حرز الشيء من الأموال كان حرزًا لجميعها. وقال الباقون: هو مختلف باختلاف الأموال، والعرف معتبر في ذلك (^١).\nوقال ابن حزم عن طائفة: لا قطع إلا فيما أخرج من حرزه، وأما إن أخذ من غير حرزه ومضى به فلا قطع به، وكذلك لو أخذ -وقد أخذه من حرز- فأدرك قبل أن يخرجه من الحرز يمضي به فلا قطع عليه؛ لما روي عن عمرو بن شعيب أن ابن عمر - ﵄ - قال: لا قطع على سارق حتى يخرج المتاع (^٢)، وعن سليمان بن موسى أن عثمان قضى أنه لا قطع على سارق وإن كان قد جمع المتاع وأراد أن يسرق حتى يحمله ويخرج (^٣). وعن عمرو بن شعيب أن سارقًا دخل خزانة المطلب بن أبي وداعة فوجده قد جمع المتاع ولم يخرجه، فأتي به ابن الزبير فجلده وأمر به أن يقطع، فقال ابن عمر: ليس عليه قطع حتى يخرج به من البيت، أرأيت لو رأيت رجلًا بين رجلي امرأة لم يصبها أكنت حاده؟ قال ابن الزبير: لا. قال: قد يكون نازعًا تائبًا، أو تاركًا للمتاع (^٤) ومن حديث ابن لهيعة عن يزيد بن أبي حبيب، عن علي بن سليمان، عن مكحول، عن عثمان: لا تقطع يد السارق وإن وجد معه المتاع ما لم يخرج به من الدار.\n_________\n(^١) السابق ٢/ ٢٩٧ - ٣٠٠. والكلام -أيضًا- بمعناه.\n(^٢) رواه ابن أبي شيبة ٥/ ٤٧٤.\n(^٣) رواه عبد الرزاق ١٠/ ١٩٦.\n(^٤) السابق ١٠/ ١٩٦ - ١٩٧.","vol":"31","page":96},{"text":"ومن حديث الشهر بن نمير، عن الحسين بن عبد الله بن ضميرة، عن أبيه، عن جده، عن علي - ﵁ - في الرجل يوجد في البيت وقد لقي معه المتاع قال: لا يقطع حتى يحمل المتاع ويخرج به عن الباب (^١)، وقاله عامر والشعبي وعطاء وربيعة وعمر بن عبد العزيز.\nقال ابن حزم؛ وهو قول الثوري وأبي حنيفة والشافعي ومالك وأحمد وأصحابهم وإسحاق بن إبراهيم، وقالت طائفة: عليه القطع سواء سرق من حرز أو غيره، كما روينا من حديث عبد الرحمن بن القاسم بن محمد بن أبي بكر قال: بلغ عائشة - ﵂ - أنهم يقولون: إذا لم يخرج السارق المتاع لم يقطع. فقالت: لو لم أجد إلا سكينًا لقطعته (^٢). وهو قول عبد الله بن الزبير.\nوأنكر النخعي قول الشعبي -يعني السالف- وقاله ابن المسيب وعبيد الله بن عبد الله والحسن بن أبي الحسن وعبد الله بن أبي بكر.\nقال ابن حزم: وبه يقول أبو سليمان وجميع أصحابنا.\nفصل:\nواختلفوا في المختلس فكان علي لا يقطعه، وكذا قاله زيد بن ثابت والشعبي وعمر بن الخطاب وعمر بن عبد العزيز والحسن وإبراهيم وقتادة، وإليه ذهب أبو حنيفة والشافعي ومالك وأحمد وأصحابهم وإسحاق بن راهويه، وقالت طائفة: عليه القطع منهم علي بن رباح وعطاء بن أبي رباح.\n_________\n(^١) رواه عبد الرزاق ١٠/ ١٩٧ - ١٩٨ من حديث الثوري عن إبراهيم، عن حسين بن عبد الله بن ضميرة به.\n(^٢) رواه ابن أبي شيبة ٥/ ٤٧٤.","vol":"31","page":97},{"text":"قال ابن حزم: فلما اختلفوا وجب أن ننظر في ذلك، فنظرنا في قول من لم ير القطع إلا في أخذ من حرز، فوجدناهم يذكرون حديث عمرو بن شعيب السالف \"من أصاب منه من ذي حاجة غير متخذ خبنة فلا شيء عليه، ومن خرج بشيء منه فعليه غرامة مثليه والعقوبة، ومن سرق شيئًا منه بعد أن يؤويه الجرين فبلغ ثمن المجن فعليه القطع\" (^١).\nوفي رواية: سئل - ﵇ - في كم تقطع اليد؟ فقال: \"لا تقطع اليد في ثمر معلق، فإذا ضمه الجرين قطع في ثمن المجن\" (^٢).\nومن حديث النسائي من حديث عمرو بن شعيب، عن أبيه، عن عبد الله بن عمرو أن رجلًا من مزينة أتى رسول الله - ﷺ - فقال: يا رسول الله كيف ترى في حريسة الجبل؟ قال: \"هي ومثلها والنكال، وليس في شيء من الماشية قطع إلا فيما أواه المراح فبلغ ثمن المجن ففيه قطع اليد، وما لم يبلغ ثمن المجن ففيه غرامة مثليه وجلدات نكال\" (^٣).\nوفي حديث سفيان عن أبي الزبير، عن جابر - ﵁ - رفعه: \"ليس على خائن ولا مختلس قطع \" وفي لفظ \"ولا منتهب\" (^٤)، أخرجه أصحاب السنن الأربعة (^٥). وقال الترمذي: حسن صحيح.\nوروى ابن ماجه بإسناد كل رجاله ثقات من حديث عبد الرحمن بن\n_________\n(^١) رواه أبو داود (١٧١٠)، والنسائي ٨/ ٨٥.\n(^٢) رواه البيهقي في \"السنن الكبرى\" ٨/ ٢٦٣.\n(^٣) \"سنن النسائي\" ٨/ ٨٦.\n(^٤) \"المحلى\" ١١/ ٣٢٣ - ٣٢٤.\n(^٥) \"سنن أبي داود\" (٤٣٩٣)، \"سنن الترمذي\" (١٤٤٨)، \"سنن النسائي\" ٨/ ٨٨، \"سنن ابن ماجه\" (٢٥٩١).","vol":"31","page":98},{"text":"عوف، قال: سمعت رسول الله - ﷺ - يقول: \"ليس على المختلس قطع\" (^١) قال ابن المنذر: ثبت هذا عن رسول الله - ﷺ -، وممن روينا عنه أنه قال: لا قطع عليه. عمر وعلي، وبه قال عطاء والحسن وعمر بن عبد العزيز والشعبي وعمرو بن دينار والزهري وإسحاق وأبو ثور وأصحاب الرأي، وروينا عن إياس بن معاوية أنه قال: أقطعه (^٢). وقال الترمذي: قال محمد -يعني البخاري-: رواه المغيرة بن مسلم أيضًا، عن أبي الزبير (^٣).\nقال ابن حزم: فقالوا لم يجعل القطع في مختلس ولا خائن، فسقط بذلك القطع عن كل من أؤتمن، وعن حريسة الجبل والثمر المعلق حتى يؤويه الجرين والمراح، وهو حرزهما.\nقالوا: وما وجد في غير حرز فإنما هو لقطة فقد أبيح أخذها وتحصيلها.\nوقالوا: قد جاء عن عمر وزيد وعلي وعمار أنه لا قطع على مختلس، ولا يعرف لهم من الصحابة مخالف، فدل ذلك على اعتبار الحرز (^٤).\nوقال ابن المنذر: ليس فيه خبر ثابت بلا مقال فيه لأهل العلم، لكن يقول عوام أهل العلم في وجوب الحرز. أقول: وهو كالإجماع منهم (^٥).\n_________\n(^١) \"سنن ابن ماجه\" (٢٥٩٢).\n(^٢) \"الإشراف\" ٢/ ٣٠١.\n(^٣) \"علل الترمذي الكبير\" ٢/ ٦١٠ - ٦١١.\n(^٤) \"المحلى\" ١١/ ٣٢٤.\n(^٥) \"الإشراف\" ٢/ ٢٩٨.","vol":"31","page":99},{"text":"قال ابن حزم: فنظرنا فوجدنا لا حجة لهم في شيء من ذلك، أما الخبران المذكوران فلا يصحان، أما حديث حريسة الجبل والثمر المعلق فلا يصح؛ (لأن) (^١) أحد طرفيه عن ابن المسيب مرسل، والأخرى بما انفرد به عمرو بن شعيب، عن أبيه، عن جده، وهي صحيفة لا يحتج بها. ودليل آخر: أنه لو صح لكان عليهم لا لهم؛ لأن المخالفين كلهم مخالفون لما فيه من قوله: \"وغرامة مثليه\" وهم لا يقولون بهذا، (وكذلك إذا لم يبلغ ثمن المجن ففيه غرامة مثليه، وهم لا يقولون بهذا) (^٢)، وكذلك في حريسة الجبل غرامة مثليها، فهم قد خالفوا هذا الخبر الذي احتجوا به في أربعة مواضع من أحكامه، فقد يجوز الاحتجاج بخبر يصححونه، ثم يخالفونه في أربعة أحكام من أحكام على مَن لا يصححه أصلًا ولا يراه حجة، فإن ادعوا في ترك هذِه الأحكام إجماعًا فليس جيدًا؛ لأن عمر بن الخطاب قد حكم بها بسند كالشمس بحضرة الصحابة، ولا نعرف منهم له مخالف، ولا ندري منهم عليه منكر. وقد روي عن عثمان بسند في غاية الصحة وغيره نحو هذا في إتلاف الأموال (^٣).\nقلت: قال به أحمد فيما إذا سرق ثمرًا معلقًا على النخل والشجر إذا لم يكن محرزًا بحرز تجب عليه قيمته مرتين.\nقال ابن حزم: وأما الخبر الذي رواه أبو الزبير، عن جابر فهو مدلس، ولا سيما في جابر، وقد أقر على نفسه بالتدليس فيه (^٤).\n_________\n(^١) في الأصل: أن. والمثبت من \"المحلى\".\n(^٢) من (ص ٢).\n(^٣) \"المحلى\" ١١/ ٣٢٤ - ٣٢٥.\n(^٤) السابق ١١/ ٣٢٥.","vol":"31","page":100},{"text":"قلت: يوضحه أن النسائي قال: لم يسمعه سفيان من أبي الزبير، إنما سمعه من ابن جريج، أخبرني أبو الزبير. ليست صحيحة، لم يسمعه ابن جريج من أبي الزبير، وقد رواه عن ابن جريج ابن وهب وعيسى بن يونس والفضل بن موسى ومحمد بن ربيعة ومخلد بن يزيد وسلمة بن سعيد، فلم يقل أحد منهم: حدثني أبو الزبير (^١).\nوفي \"علل ابن أبي حاتم\" عن أبيه وأبي زرعة أنهما قالا: لم يسمعه ابن جريج من أبي الزبير، إنما سمعه من ياسين الزيات، وياسين ليس بالقوي (^٢). وتكلم فيه جماعة، فهذا فيه انقطاع في موضعين آخرين.\nوذكر ابن الجوزي في \"علله\": أن سفيان وعيسى بن يونس روياه عن ابن جريج، عن أبي الزبير، فلم يذكر الخائن (^٣).\nوقول ابن حزم أنه أقر على نفسه بالتدليس فيه، فيه وقفة؛ فقد ذكر الساجي في \"جرحه وتعديله\" عن يحيى بن معين أنه قال: استحلف شعبة أبا الزبير بين الركن والمقام: اللهم إنك سمعت هذِه الأحاديث من جابر. قال: الله إني سمعتها منه، يقولها ثلاث مرات (يرددها) (^٤) عليه. وقد قال هشيم فيما ذكره ابن سعد في \"طبقاته\" عن حجاج وابن أبي ليلى، عن عطاء قال: كنا نكون عند جابر بن عبد الله، فإذا خرجنا من عنده تذاكرنا حديثه، قال: وكان أبو الزبير أحفظنا للحديث، قال أبو الزبير: وكان عطاء يقدمني إلى جابر لأحفظ له الحديث (^٥).\n_________\n(^١) \"سنن النسائي الكبرى\" ٤/ ٣٤٦ - ٣٤٧.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٤٥٠.\n(^٣) \"العلل المتناهية\" ٢/ ٣٠٨ - ٣٠٩.\n(^٤) من (ص ٢).\n(^٥) \"الطبقات الكبرى\" ٥/ ٤٨١.","vol":"31","page":101},{"text":"ثم قال ابن حزم: والرواية عن زيد لا تصح؛ لأنها عن الزهري عنه، ولم يسمع منه (^١).\nقلت: قد أخرجه ابن أبي شيبة من حديث معمر، عن الزهري: أن مروان سأل زيدًا فذكره (^٢). فهذا مروان بينهما، ولا ينكر سماع الزهري منه؛ لأنه ولد سنة إحدى وستين، ووفد على مروان وهو محتلم، ومات مروان سنة ست وستين.\nقال أحمد بن صالح: أدرك الزهري الحرة وهو بالغ وعقلها -أظنه قال: وشهدها- وكانت الحرة أول خلافة يزيد بن معاوية سنة إحدى وستين (^٣).\nقال ابن حزم: والرواية عن عمر كذلك؛ لأنها من رواية الشعبي عنه، ولم يولد إلا بعد قتل عمر، وعن عمار كذلك؛ لأن الشعبي لم يكن يعقل إذ مات عمار (^٤).\nقلت: قد ذكر ابن سعد أن الشعبي ولد سنة تسع عشرة عام جلولاء، يعني: قبل وفاة عمر بأربع سنين (^٥).\nوذكر أحمد بن محمد بن عبد ربه أنه ولد قبل وفاة عمر بسنتين سنة إحدى وعشرين.\nوفي \"كتاب الرشاطي\": سنة تسع عشرة. وقال ابن حبان: سنة عشرين (^٦)، وفي \"تاريخ المنتجالي\": ولد لسنتين مضيا من خلافة عمر.\n_________\n(^١) \"المحلى\" ١١/ ٣٢٥.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ٥٢٣.\n(^٣) ورد في هامش الأصل: إنما هي سنة ثلاث وستين.\n(^٤) \"المحلى\" ١١/ ٣٢٥.\n(^٥) \"الطبقات الكبرى\" ٦/ ٢٤٨.\n(^٦) \"الثقات\" ٥/ ١٨٥.","vol":"31","page":102},{"text":"وفي \"الكمال\" (^١): لست سنين مضين منها. بل أسند أبو الفرج الأموي في \"تاريخه\" من حديث عمر بن أبي زائدة، عن الشعبي قال: ذكر الشعراء عند عمر فقال: من أشعر الناس؟ قلنا: أنت أعلم يا أمير المؤمنين، قال: فمن الذي يقول:\nإلا سليمان إذ قال له الإله … قم في البرية فاحددها عن الفند\nقلنا له: النابغة. قال: فهو أشعر الناس (^٢).\nوقوله: والشعبي لم يكن يعقل إذ مات عمار. ليس بجيد لما أسلفناه من مولده، وقد احتج هو في كتاب الحيض بحديث من رواية الشعبي، عن علي (^٣)، وليس بين وفاة عمار وعلي إلا القليل (^٤)، ولئن قلنا: إن مولده سنة إحدى وعشرين، فسنه إذ مات عمار ست عشرة سنة، فكيف يقال لمن هذا سنه: لا يعقل.\nوقول ابن حزم لما روى الأثر عن عمر في إضعاف العقوبة من طريق مالك، عن هشام، عن أبيه، عن يحيى بن عبد الرحمن بن حاطب: أن رقيقًا لحاطب سرقوا ناقة لرجل من (مزينة) (^٥)، فرفع ذلك إلى عمر. الحديث: هذا الأثر عن عمر كالشمس (^٦). فيه نظر؛ لأن ابن سعد قال في يحيى هذا: ولد في خلافة عثمان (^٧).\n_________\n(^١) ١٤/ ٢٨ (٣٠٤٢).\n(^٢) انظر: \"الأغاني\" لأبي الفرج الأموي ١١/ ٦ - ٧.\n(^٣) انظر: \"المحلى\" ٢/ ٢٠٢.\n(^٤) ورد في هامش الأصل: توفي علي سنة أربعين في رمضان، وعمار سنة سبع وثلاثين في رمضان.\n(^٥) من (ص ٢).\n(^٦) \"المحلى\" ١١/ ٣٢٤ - ٣٢٥.\n(^٧) \"الطبقات الكبرى\" ٥/ ٢٥٠.","vol":"31","page":103},{"text":"وقال يحيى بن معين: يحيى بن عبد الرحمن بن حاطب، عن عمر باطل (^١).\nقال ابن أبي حاتم في \"علله\" عن أبي زرعة: إن رواية من قال أبيه ليست جيدة، والصحيح من غير ذكر أبيه (^٢). قال: وأما الرواية عن علي فمن طريقين، إحداهما من حديث سماك بن حرب، وهو يقبل التلقين، والأخرى من طريق بكير بن أبي السميط المكفوف، وقد روى عنه عفان وقتادة ولا يعرف حاله (^٣).\nقلت: قد روى عنه جماعة ذكرهم ابن أبي حاتم (^٤)، وحاله أيضًا معروفة، وقد ذكره العجلي في \"تاريخه\": بصريٌّ ثقة (^٥). وذكره ابن حبان (^٦) وابن شاهين في \"الثقات\" (^٧)، وكذا ابن خلفون بزيادة: زعم بعضهم أنه كثير الوهم، وهو عندي في الطبقة الثالثة في المحدثين. وقال عفان بن مسلم وغيره: ثقة. وقال الحاكم في عكرمة: لم يصح له عن (أنس) (^٨) رواية، وقال يحيى: صالح، وقال\nأبو حاتم: لا بأس به (^٩).\n_________\n(^١) انظر: \"تهذيب الكمال\" ٣١/ ٤٣٦ - ٤٣٧.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٤٥٠ - ٤٥١.\n(^٣) \"المحلى\" ١١/ ٣٢٥ - ٣٢٦.\n(^٤) \"الجرح والتعديل\" ٢/ ٤٠٦.\n(^٥) \"معرفة الثقات\" ١/ ٢٥٣.\n(^٦) \"الثقات\" ٦/ ١٠٥.\n(^٧) \"تاريخ أسماء الثقات\" لابن شاهين ص ٥٠.\n(^٨) في الأصل: اثنين والمثبت من (ص ٢).\n(^٩) \"الجرح والتعديل\" ٢/ ٤٠٦.","vol":"31","page":104},{"text":"وفي \"تاريخ البخاري\": بكير بن أبي السُّميط أو ابن أبي السَّميط سمع قتادة (قاله لنا) (^١) مسلم بن إبراهيم وموسى بن إسماعيل، وقال: حبان بصري، وتابعه عبد الصمد (^٢) وقال غيره: المسمعي مولاهم. وقال الصيريفيني: روى عن ابن سيرين. وأبو السميط اسمه أوس.\nقلت:. ورواية عفان عنه لم أرها لغيره.\nثم قال ابن حزم: ألا إن القول في المختلس لا يخلو من وجهين أحدهما: أن يكون نهارًا غير مستخف من الناس، فهذا لا خلاف أنه ليس سارقًا فلا قطع، أو يكون فعل ذلك مستخفيًا عن كل من حضر، فلا خلاف في كونه سارقًا فبطل كل ما تعلقوا به، وعري قولهم في مراعاة الحرز عن أن يكون له حجة أصلًا، وكل أحد يدري اللغة يعلم أن من سرق من حرز أو من غير حرز أنه سارق، لا خلاف في ذلك، فإذ هو سارق مكتسب سرقة فقطع يده واجب بنص القرآن والسنة، ثم ساق حديث المخزومية السالف، ولا يجوز أن يخص القرآن بدعوى عارية عن البرهان وكذلك السنة، فإنه لم يخص حرزًا من حرز ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [مريم: ٦٤] قال: فاشتراط الحرز باطل بيقين لا شك فيه، وشرع لم يأذن الله تعالى [به] (^٣)، وكل ما ذكرنا فإنما يلزم من قامت عليه الحجة، ووقف على ما ذكرنا (لأن ما سلف ممن اجتهد فأخطأ) (^٤).\n_________\n(^١) في (ص ٢): قال: أنبأنا.\n(^٢) \"التاريخ الكبير\" ٢/ ١١٦.\n(^٣) غير موجود بالأصل، والمثبت من \"المحلى\".\n(^٤) كذا في الأصل، وفي المطبوع من \"المحلى\": لأن من سلف ممن اجتهد فأخطأ مأجور.","vol":"31","page":105},{"text":"وأما الإجماع فإنه لا خلاف بين أحد من الأمة بأن السرقة هي الاختفاء بأخذ الشيء الذي ليس للأخذ، وأنه لا مدخل للحرز فيما اقتضاه الاسم، فمن أقحم في ذلك اشتراط الحرز، فقد خالف الإجماع على معنى هذِه اللفظة، وأما قول الصحابة فقد أوضحنا أنه لم يأت قط عن أحد منهم اشتراط الحرز أصلًا، وإنما جاء عن بعضهم حتى يخرج من الدار، وقال بعضهم: من البيت، وليس هذا دليلًا على ما ادعوه من الحرز مع الخلاف الذي ذكرنا عن عائشة - ﵂ - وابن الزبير في ذلك، فقولنا: قد جاءت به السنن الثابتة والقرآن (^١).\nفصل:\nقال ابن عبد البر: لم يختلف العلماء فيمن أخرج الشيء المسروق من حرزه سارقًا له، وبلغ المقدار الذي يقطع فيه أن عليه القطع؛ حرًّا كان أو عبدًا، ذكرًا كان أو أنثى، مسلمًا كان أو ذميًّا؛ إلا أن العبد الآبق إذا سرق اختلف السلف في قطعه، ولم يختلف علماء الأمصار في ذلك (^٢).\nروى مالك في \"الموطأ\" أن عبدًا سرق وهو آبق فأرسل به عبد الله إلى سعيد بن العاصي -وهو أمير- أن اقطع يده فأبى وقال: لا تقطع يد الآبق إذا سرق، فقال له عبد الله: في أي كتاب الله وجدت هذا؟ ثم أمر به عبد الله فقطعت يده (^٣).\n_________\n(^١) \"المحلى\" ١١/ ٣٢٦ - ٣٢٧ بتصرف.\n(^٢) \"الاستذكار\" ٢٤/ ١٦٨.\n(^٣) \"الموطأ\" ص ٥٢٠.","vol":"31","page":106},{"text":"وبه قال عمر بن عبد العزيز (وسالم وعروة قال مالك: وذاك الأمر الذي لا اختلاف فيه عندنا (^١). قال أبو عمر) (^٢): وهو قول الشافعي وأبي حنيفة وأصحابهم والثوري والأوزاعي والليث وأحمد وإسحاق وأبي ثور وداود وجمهور أهل العلم بالأمصار، وإنما وقع الاختلاف فيه عن بعض الفقهاء، ثم انعقد الإجماع بعد ذلك.\nومن الاختلاف في ذلك ما رواه معمر، عن الزهري قال: دخلت على عمر بن عبد العزيز فسألني أيقطع العبد الآبق إذا سرق؟ قلت: لم أسمع فيه شيئا. فقال لي: كان عثمان ومروان لا يقطعانه، قال الزهري: فلما استخلف يزيد بن عبد الملك سألني عن هذِه المسألة فأخبرته بما أخبرني به عمر بن عبد العزيز، فقال: والله لأقطعنه، قال الزهري: فحججت عامئذ فلقيت سالمًا فأخبرني أن أباه قطع آبقًا سرق.\nوروى الثوري ومعمر، عن عمرو بن دينار، عن مجاهد، عن عبد الله بن عباس أنه كان لا يرى على عبد آبقٍ سرق قطعًا. وقالت عائشة - ﵂ -: ليس عليه قطع، وقال الحسن والشعبي: يقطع (^٣).\nفصل:\nفي كتاب \"الإشراف\": فإن سرق ما يسرع إليه الفساد، فقال أبو حنيفة: لا يقطع خلافًا للثلاثة (^٤).\n_________\n(^١) السابق ص ٥٢١.\n(^٢) ما بين القوسين من (ص ٢).\n(^٣) \"الاستذكار\" ٢٤/ ١٧٢ - ١٧٤ بتصرف.\n(^٤) \"الإشراف\" ٢/ ٢٩٥. بمعناه.","vol":"31","page":107},{"text":"فروع:\nسرق حرٌّ صغير لا تمييز له لا يقطع عند الشافعي وأبي حنيفة، ويقطع عند مالك، وعن أحمد روايتان أظهرهما: كمذهبنا، والأخرى كمذهب مالك (^١).\nوإن سرق مصحفًا، قال أبو حنيفة وأحمد: لا يقطع خلافًا للشافعي ومالك (^٢). والنباش لا قطع فيه عند أبي حنيفة، وخالفه الباقون (^٣). واختلف فيما إذا سرق من ستارة الكعبة ما يبلغ نصابًا، فقال الشافعي وأحمد: يقطع خلافًا لأبي حنيفة ومالك (^٤).\nوالأظهر عندنا يقطع أحد الزوجين بمال الآخر إذا كان محرزًا، وفي قولٍ لا، وفي ثالثٍ: يقطع الزوج خاصة، وقال أبو حنيفة: لا يقطع سواء سرق من بيت خاص لأحدهما، أو من بيتها فيه، وقال مالك: يقطع إذا كان من حرز من بيت خاص للمسروق منه، فإن كان في بيت يسكنان فيه فلا. وعن أحمد روايتان: لا يقطع، وكمذهب مالك، ولا قطع عند أبي حنيفة إذا سرق من ذي رحم محرم، وخالفه الباقون، ولا قطع بسرقة الولد من مال الوالد خلافًا لمالك (^٥).\nوأجمعوا أنه لا قطع على الوالدين بسرقة مال أولادهم، وإذا سرق صنمًا من ذهب فلا قطع عند أبي حنيفة وأحمد خلافًا للشافعي ومالك، وسارق الثياب من الحمام وعليها حافظ، قال أبو حنيفة: إن كان ذلك\n_________\n(^١) السابق ٢/ ٢٩٤.\n(^٢) السابق ٢/ ٢٩٧.\n(^٣) السابق ٢/ ٣٠٠.\n(^٤) انظر: تكملة \"المجموع\" ٢٢/ ٢٠٠ - ٢٠١.\n(^٥) \"الإشراف\" ٢/ ٣٠٢ - ٣٠٣.","vol":"31","page":108},{"text":"ليلًا قطع، أو نهارًا فلا (^١).\nوقال الشافعي وأحمد في رواية: يقطع مطلقًا. وعن أحمد: لا قطع مطلقًا، وقال مالك: من سرق ما كان في الحمام بما يحرس فعليه القطع، ومن سرق ما لا يحرس منها وكان موضوعًا فلا (^٢). ولو سرق عدلًا أو جوارقًا وثَمَّ حافظ، قالوا: يقطع خلافًا لأبي حنيفة (^٣).\nواختلف في سارق العين المسروقة من السارق أو المغصوبة من الغاصب، فقال أبو حنيفة: يقطع في المغصوب دون المسروق إذا كان السارق الأول قطع فيها، وإن كان لم يقطع قطع الثاني.\nوقال مالك: يقطع كل واحد منهما، وبه قال الشافعي وأحمد (^٤).\nفروع أخر:\nلو سرق من المغنم، وكان من أهله، فقال أبو حنيفة وأحمد: لا يقطع، وقال مالك في المشهور عنه: يقطع. وعن الشافعي قولان كالمذهبين، فإن كان من غير أهله قطع بإجماع (^٥).\nواختلفوا هل يجتمع على السارق القطع والغرم، فقال أبو حنيفة: لا، فإن اختار المسروق منه الغرم فلا قطع، وإن اختار القطع واستوفى منه فلا غرم. وقال مالك: إن كان السارق موسرًا وجب عليه القطع والغرم، وإن كان معسرًا لم يتبع بقيمتها ويقطع.\n_________\n(^١) السابق ٢/ ٢٩٩.\n(^٢) انظر: \"المغني\" ١٢/ ٤٣٠.\n(^٣) انظر: \"الإشراف\" ٢/ ٣٠٠.\n(^٤) السابق ٢/ ٢٩١.\n(^٥) انظر: \"مختصر اختلاف العلماء\" ٣/ ٤٧٣ - ٤٧٤.","vol":"31","page":109},{"text":"وقال الشافعي وأحمد: يجتمعان جميعًا (^١).\nوأجمعوا على أنه لا قطع على من سرق ثمرًا معلقًا على الشجر إذا لم يكن محرزًا (بحرز) (^٢) (^٣). وسلف الكلام على الحرز.\nفرع:\nأجمعوا على أنه إذا اشترك جماعة في سرقة وحصل لكل نصاب أن عليهم القطع، فإن اشتركوا في نصاب فلا، قاله الشافعي وأبو حنيفة، وقال مالك: إن كان يحتاج إلى التعاون عليه قطعوا، وإن كان بما يمكن الواحد الانفراد به كله ففيه لأصحابه قيمته، وإن انفرد كل واحد بشيء أخذه لم يقطع واحد منهم، إلا أن يكون قيمة ما أخرج نصابًا، ولا يضم إلى ما أخرج غيره. وقال أحمد: عليهم القطع سواء كان من الأشياء الثقيلة التي تحتاج إلى التعاون عليها كالساجة وغيرها، وإن كان من الأشياء الخفيفة كالثوب ونحوه، وسواء اشتركوا في إخراجه من الحرز دفعة واحدة، أو انفرد كل واحد معه جإخراج شيء فصار بمجموعه نصابًا (^٤).\nفرع:\nاشتركا في نقب ودخل أحدهما وناوله صاحبه، وكان خارجه أو رمى به إليه وأخذه، فالقطع على الداخل دون الخارج خلافًا لأبي حنيفة حيث قال: لا يقطع واحد منهما، فإن دخلا وأخرج واحد نصابًا ولم يخرج\n_________\n(^١) انظر: \"الإشراف\" ٢/ ٣١١ - ٣١٢.\n(^٢) السابق ٢/ ٢٩٦.\n(^٣) من (ص ٢).\n(^٤) السابق ٢/ ٢٩١.","vol":"31","page":110},{"text":"غيره شيئًا ولم يكن منهم معاونة في إخراجه، فقال أبو حنيفة وأحمد: يجب القطع عليهما، وقال الشافعي ومالك: لا يقطع إلا الذي أخرج المتاع، فإن قرب الداخل المتاع إلى النقب وتركه فأدخل الخارج يده فأخرجه من الحرز، فقال أبو حنيفة: فالقطع عليهما، وقال مالك: يقطع الذي أخرجه قطعًا، وفي الواحد الذي قربه خلاف بين أصحابه.\nوقال الشافعي: القطع على الذي أخرجه خاصة. وقال أحمد: القطع عليهما (جميعًا) (^١) (^٢).\nفصل:\nاختلف في اليد والرجل من أين يقطعان، فروي عن عمر وعثمان وعلي أنهم قالوا: من المفصل، وعليه أكثر الفقهاء، وقد روي عن علي رواية أخرى: أن اليد تقطع من الأصابع والرجل من نصف القدم، ويترك له عقبًا.\nوقال أبو ثور: فعل علي أرفق وأحب إليَّ (^٣). والقول الأول أولى بتأويل الآية: ﴿فَاقْطَعُوا أَيْدِيَهُمَا﴾ [المائدة: ٣٨] واقتصر البخاري على الرواية الأولى عن علي، وحكى ابن التين عن بعضهم قطع اليد من الإبط، وهو بعيد عجيب، ولا شك أن الأخذ بأوائل الأسماء واجب، ومن قطع من الكوع سمي مقطوع اليد، ومن قطعت أصابعه لا يسمى مقطوع اليد، وروي أنه - ﵇ - فعل ذلك، وادعى الداودي فيه الإجماع.\n_________\n(^١) من (ص ٢).\n(^٢) السابق ٢/ ٢٩٨ - ٢٩٩.\n(^٣) السابق ٢/ ٣٠٦.","vol":"31","page":111},{"text":"فصل:\nواختلفوا فيما إذا سرق ثالثة بعد أن قطع في الأولى يده اليمنى، وفي الثانية الرجل اليسرى، فقال أبو حنيفة وأحمد في إحدى الروايتين: لا يقطع أكثر من يد ورجل، ولكن يحبس ويغرم السرقة. والرواية الأخرى عن أحمد: يقطع في الثالثة والرابعة. وهو مذهب مالك والشافعي في الثالثة يسرى يديه، وفي الرابعة يمنى رجليه، فيصير مقطوع الأربعة، روي هذا عن الصديق وعمر وعثمان، ومن التابعين عروة والقاسم وسعيد بن المسيب وربيعة، والقول قول الثوري أيضًا والأوزاعي، وروي عن علي، وهو قول النخعي والشعبي والزهري.\nوقال عطاء وبعض أهل الظاهر: لا يجب أن يقطع شيء من الأطراف إلا الأيدي دون الرجل، واحتج عطاء بقوله تعالى: ﴿فَاقْطَعُوا أَيْدِيَهُمَا﴾ [المائدة: ٣٨] ولو شاء أمر بالرجل ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ [مريم: ٦٤].\nوحجة الكوفيين ما رواه إسماعيل بن جعفر، عن أبيه أن عليًّا كان لا يريد أن يقطع للسارق يداه ورجلاه، وإذا أتي به بعد ذلك قال: إني لأستحيي أن لا يتطهر للصلاة، ولكن أمسكوا كلبه عن المسلمين بالسجن وأنفقوا عليه من بيت المال.\nوالحجة لمالك والشافعي أن أهل العراق والحجاز يقولون بجواز قطع الرجل بعد اليد وهم يقرءون: ﴿فَاقْطَعُوا أَيْدِيَهُمَا﴾ [المائدة: ٣٨] وهذِه المسألة تشبه المسح على الخفين وهم يقرون غسل الرجلين أو مسحهما، ويشبه الجزاء في قتل الصيد الخطأ، وهم يقرءون: ﴿وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا﴾ [المائدة: ٩٥] ولا يجوز على الجمهور تحريف","vol":"31","page":112},{"text":"الكتاب ولا الخطأ في تأويله، وإنما قالوا ذلك بالسنة الثابتة والأثر المتبع (^١).\nوقال إسماعيل بن إسحاق: لما قال تعالى: ﴿فَاقْطَعُوا أَيْدِيَهُمَا﴾ [المائدة: ٣٨] فأجمعوا أن يده تقطع، ثم إن سرق بعد ذلك يقطع، ثم إن سرق بعد ذلك قطع منه شيء آخر دل على أن المذكور في القرآن إنما هو على أول حكم يقع عليه في السرقة، وأنه إن سرق بعد ذلك أعيد عليه الحكم، كالحد إذا زنى وهو بكر، فإذا أعاد الزنا أعيد عليه الحد، فلما صح هذا وجب عليه أن يقطع أبدًا حتى لا تبقى له يد ولا رجل، كما يجلد أبدًا حتى لا يبقى فيه موضع جلد، وقال بعضهم: إنما فهم السلف قطع أيدي السراق وأرجلهم من خلاف من آية المحاربين.\nفصل:\nحديث أبي هريرة - ﵁ -: \"لعن الله السارق يسرق البيضة\" سلف الكلام عليه قريبًا فأغنى عن إعادته.\nفصل:\nقول قتادة في امرأة سرقت فقطع شمالها: ليس لها إلا ذلك. هو قول لمالك إذا قطع الشمال غلطًا مع وجود اليمين (^٢).\nوقال ابن الماجشون: لا يجزئ ذلك. قال: وليس خطأ السلطان بالذي يزيل القطع عن العضو الذي أوجبه الله، وتقطع اليمين وتكون الشمال في مال السلطان يخاص به إن كان الدين، أو في مال القاطع دون عاقلته. قال: وإليه رجع مالك.\n_________\n(^١) انظر: \"الاستذكار\" ٢٤/ ١٩٠ - ١٩٤.\n(^٢) انظر: \"الإشراف\" ٢/ ٣٠٨.","vol":"31","page":113},{"text":"وإذا قطعت اليسرى ثم سرق ثانية فقال ابن القاسم: تقطع رجله اليمنى لتكون من خلاف (^١).\nوقال ابن نافع: تقطع رجله اليسرى قال: وقد كان قطع اليد اليسرى خطأ فلا تترك الرجل اليسرى أجزأ ذلك، وعلى قول عبد الملك فإن تعمد القاطع قطع شماله، فقال الأبهري: فيها نظر، ويجوز أن يقال عليه القود، وعن مالك وأبي حنيفة: إذا غلط القاطع فقطع اليسرى أنه يجزئ عن قطع اليمنى، ولا إعادة عليه.\nوعن الشافعي وأحمد: على القاطع المخطئ الدية، وفي وجوب إعادة القطع قولان عند الشافعي وروايتان عن أحمد (^٢).\nفروع:\nنختم بها الباب إذا ادعى السارق الملكية، وهو السارق الشريف لا قطع عندنا، وعند أبي حنيفة خلافًا لمالك، وعن أحمد روايات أظهرها: لا، وثانيها: نعم، ثالثها: إن كان معروفًا بالسرقة قطع وإلا فلا (^٣). وعندنا يتوقف القطع على مطالبة المالك، وبه قال أبو حنيفة وأحمد في أظهر روايتيه خلافًا لمالك وأحمد في الأخرى (^٤).\nواختلف فيمن قتل رجلًا في داره وقال: دخل علي ليأخذ مالي ولم يندفع إلا بالقتل. فقال أبو حنيفة: لا قود عليه إذا كان الداخل معروفًا بالفساد وإلا فالقود.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٤/ ٤٤٤ - ٤٤٥.\n(^٢) انظر: \"المغني\" ١٢/ ٤٤٥.\n(^٣) انظر: \"الهداية\" ٢/ ٤١٩، \"مختصر المزني\" ص ٣٥٢ - ٣٥٣، ٢٦/ ٥٤٧ - ٥٤٩.\n(^٤) انظر: \"المغني\" ١٢/ ٤٧٠ - ٤٧١.","vol":"31","page":114},{"text":"وقال مالك وأحمد: عليه القود إلا أن يأتي بالبينة. قال مالك: إن كان مشهورًا بالتلصص والحرابة قتل وسقط عنه القود (^١).\nفرع:\nأجمعوا على أنه إذا قطع حسم، وإنه إذا لم يكن له الطرف المستحق قطعه أنه يقطع ما بعده، فإن كان أشل من الطرف المستحق قطعه بحيث أنه لا يقطع فيه، فقال مالك وأحمد: يقطع ما بعده. وقال أبو حنيفة: يقطع يمينه وإن كانت شلاء، وقال الشافعي: إذا سرق ويمينه شلاء، وقال أهل الخبرة: إنها إذا قطعت وحسمت وقاد بها فإنها تقطع.\nوإن قالوا: إنها إذا قطعت لم يرق دمها وأدى إلى التلف لم تقطع، ويقطع ما بعدها (^٢).\nفرع:\nاختلفوا فيما إذا سرق نصابًا ثم ملكه بشراء أو هبة أو إرث أو غيره هل يسقط القطع عنه؟ فقالوا: لا سواء كان ملكه قبل (التدافع) (^٣) أو بعده، وقال أبو حنيفة: متى وهبت له أو بيعت منه سقط القطع عنه (^٤).\nفرع:\nقالت طائفة: لا قطع حتى يقر مرتين، وهو قول ابن أبي ليلى ويعقوب وأحمد وإسحاق.\n_________\n(^١) انظر: \"المغني\" ١٢/ ٤٦١ - ٤٦٢.\n(^٢) انظر: \"الإشراف\" ٢/ ٣٠٦ - ٣٠٧، \"المهذب مع تكملة المجموع\" ٢٢/ ٢٢٢.\n(^٣) في الأصل: الترافع، والمثبت من (ص ٢).\n(^٤) انظر: \"الاستذكار\" ٢٤/ ١٨٢ - ١٨٣.","vol":"31","page":115},{"text":"وقال عطاء والثوري والنعمان ومحمد والشافعي وأبو ثور: يجب بمرة واحدة (^١).\nفرع:\nلو كان مريضًا أخر الحد عنه عند (مالك) (^٢) والشافعي وأبي حنيفة ومحمد إذا خيف عليه، وكذا الحر والبرد، وخالف أحمد وإسحاق فيه، احتجا بأن عمر - ﵁ - جلد قدامة وهو مريض، وقال: أخشى أن يموت، وبه قال أبو ثور (^٣).\nفائدة:\nاليد الشمال خلاف اليمين والجمع: أشمل مثل أذرع، وشمائل على غير قياس، قال تعالى ﴿عَنِ الْيَمِينِ وَالشَّمَائِلِ﴾ [النحل: ٤٨] والشمال مؤنثة.\nأخرى:\nالمجن والحفة والترس واحد، تطارق بين جلدين ويجعل منها جحفة.\nثالثة: قوله: في مجن ثمنه ثلاثة دراهم هي لغة. واللغة الثانية: الثلاثة الدراهم، والثالثة: الثلاثة دراهم.\nفرع:\nسرق ثلاثة دراهم ينقص كل درهم ثلاث حبات، وهي تجوز جواز الوازنة، ففي كتاب محمد: لا يقطع. قال أصبغ: وأما حبتان في كل\n_________\n(^١) انظر: \"الإشراف\" ٢/ ٣٠٤.\n(^٢) من (ص ٢).\n(^٣) السابق ٢/ ٣٠٩.","vol":"31","page":116},{"text":"درهم فيقطع (^١). وقال غيره: درء القطع أحسن.\nآخر: اختلف في تقويم السرقة: فقدمت ثلاثة وقومت بدونها.\nففي \"المدونة\": يقطع (^٢)، وفي \"مختصر الوقار\": لا.\nآخر: سرق عرضًا فقيل: يقوم بالفضة، وقيل: في العادة أن يباع به من ذهب أو فضة، وقال الشافعي بالذهب (^٣).\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٤/ ٣٨٧.\n(^٢) \"المدونة\" ٤/ ٤١٢.\n(^٣) انظر: \"الإشراف\" ٢/ ٢٨٩.","vol":"31","page":117},{"text":"<span data-type='title' id=toc-4040>١٤ - باب تَوْبَةِ السَّارِقِ</span>\n٦٨٠٠ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ قَالَ: حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - قَطَعَ يَدَ امْرَأَةٍ. قَالَتْ عَائِشَةُ: وَكَانَتْ تَأْتِي بَعْدَ ذَلِكَ، فَأَرْفَعُ حَاجَتَهَا إِلَى النَّبِيِّ - ﷺ - فَتَابَتْ وَحَسُنَتْ تَوْبَتُهَا. [انظر: ٢٦٤٨ - مسلم: ١٦٨٨ - فتح ١٢/ ١٠٨].\n\n٦٨٠١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي إِدْرِيسَ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ - ﵁ - قَالَ بَايَعْتُ رَسُولَ اللهِ - ﷺ - فِي رَهْطٍ، فَقَالَ: «أُبَايِعُكُمْ عَلَى أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تَعْصُونِي فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَأُخِذَ بِهِ فِي الدُّنْيَا فَهْوَ كَفَّارَةٌ لَهُ وَطَهُورٌ، وَمَنْ سَتَرَهُ اللهُ فَذَلِكَ إِلَى اللهِ: إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ غَفَرَ لَهُ». قَالَ أَبُو عَبْدِ اللهِ: إِذَا تَابَ السَّارِقُ بَعْدَ مَا قُطِعَ يَدُهُ، قُبِلَتْ شَهَادَتُهُ، وَكُلُّ مَحْدُودٍ كَذَلِكَ إِذَا تَابَ قُبِلَتْ شَهَادَتُهُ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح ١٢/ ١٠٨].\nذكر فيه حديث عَائِشَةَ - ﵂ - أَنَّه - ﷺ - قطَعَ يَدَ أمْرَأَةٍ. قَالَتْ عَائِشَةُ: وَكَانَتْ تَأْتِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رسول الله - ﷺ -، فَتَابَتْ وَحَسُنَتْ تَوْبَتُهَا.\nوحديث عبادة السالف، وقد سلف في الشهادات اختلاف العلماء في قبول شهادته في كل شيء مما حد فيه وفي غيره لقول عائشة - ﵂ -: فتابت وحسنت توبتها، وقد قال - ﵇ -: \"التائب من الذنب كمن لا ذنب له\" (^١).\n_________\n(^١) رواه ابن ماجه (٤٢٥٠).","vol":"31","page":118},{"text":"وهو معنى قوله في هذا الحديث، أعني حديث عبادة: أن الحدود في الدنيا كفارة وطهور، وهذا القول أرجح في الطريق من قول من خالفه؛ لما شهد له ثابت الآثار ومعاني القرآن، وإليه أشار البخاري فيما أورده، وقال مالك في القذف والزنا والسرقة: إذا تابوا قبلت شهادتهم إلا في القذف والزنا والسرقة (^١). وعنه رواية أخرى يقبل في كل شيء إذا زادوا في الصلاح، وأهل العراق يقولون: لا تقبل شهادة القاذف، وإن تاب وحسنت حاله قالوا: وإنما الاستثناء في الفسق ليس في قبول الشهادة (^٢).\nآخر كتاب السرقة بحمد الله ومنِّه\n_________\n(^١) انظر: \"الهداية\" ٣/ ١٣٥.\n(^٢) \"المدونة\" ٤/ ٨٢، ٤٢٢، وانظر: \"بداية المجتهد ونهاية المقتصد\" ٤/ ١٧٣٤ - ١٧٣٥.","vol":"31","page":119},{"text":"كتاب المحاربين\nمن أهل الكفر والرِّدة","vol":"31","page":121},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-4041>١٥ - كِتَابُ المُحَارِبِينَ مِنْ أَهْلِ الكُفْرِ وَالرِّدَةِ </span>(^١)\nوقَوْلِ اللهِ تَعَالَى ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللهَ وَرَسُولَهُ﴾ الآية.\n\n٦٨٠٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ قَالَ: حَدَّثَنِي أَبُو قِلَابَةَ الْجَرْمِيُّ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَدِمَ عَلَى النَّبِيِّ - ﷺ - نَفَرٌ مِنْ عُكْلٍ، فَأَسْلَمُوا فَاجْتَوَوُا الْمَدِينَةَ، فَأَمَرَهُمْ أَنْ يَأْتُوا إِبِلَ الصَّدَقَةِ فَيَشْرَبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا، فَفَعَلُوا فَصَحُّوا، فَارْتَدُّوا وَقَتَلُوا رُعَاتَهَا وَاسْتَاقُوا، فَبَعَثَ فِي آثَارِهِمْ فَأُتِيَ بِهِمْ، فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَلَ أَعْيُنَهُمْ، ثُمَّ لَمْ يَحْسِمْهُمْ حَتَّى مَاتُوا. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ١٢/ ١٠٩].\n_________\n(^١) عقَّب الحافظ على هذه الترجمة -في \"الفتح\" ١٢/ ١٠٩ - قائلًا: كذا هذه الترجمة ثبتت للجميع هنا، وفي كونها في هذا الموضع إشكال، وأظنها بما انقلب على الذين نسخوا كتاب البخاري من المسودة والذي يظهر لي أن محلها بين كتاب الديات وبين استتابة المرتدين وذلك أنها تخللت بين أبواب الحدود … اهـ ثم أخذ يستدل لقوله، فليراجع لإتمام الفائدة.","vol":"31","page":123},{"text":"ثم ساق حديث أنس في قصة العرنيين السالفة في الطهارة (^١)، وكأن البخاري ذهب في هذا الحديث -والله أعلم- إلى أن آية المحاربة نزلت في أهل الكفر والردة، ولم يبن ذلك في الحديث.\nوقد بين عبد الرزاق في روايته فقال: حدثنا معمر، عن قتادة، عن أنس فذكره، وفي آخره قال قتادة: فبلغنا أن هذِه الآية نزلت فيهم ﴿إِنَّمَا جَزَاءُ﴾ [المائدة: ٣٣] الآية كلها (^٢)، وذكر مثله عن أبي هريرة (^٣).\nوممن قال: إن هذِه الآية نزلت في أهل الشرك: الحسن (^٤)، والضحاك (^٥)، وعطاء (^٦)، والزهري.\nوذهب جمهور الفقهاء إلى أنها نزلت فيمن خرج من المسلمين يسعى في الأرض بالفساد ويقطع الطريق، وهو قول أبي حنيفة ومالك والكوفيين والشافعي وأبي ثور، إلا أن بعض هؤلاء يقولون: إن حد المحارب على قدر ذنبه، على ما في تفسيره.\nقال ابن القصار: وقيل: نزلت في أهل الذمة الذين نقضوا العهد، وقيل في المرتدين، وكله خطأ، وليس قول من قال: إن الآية وإن كانت نزلت في المسلمين مناف في المعنى لقول من قال بأنها نزلت في أهل الردة والمشركين؛ لأن الآية وإن كانت نزلت في المرتدين بأعيانهم فلفظها عام يدخل في معناه كل من فعل مثل فعلهم من المحاربة والفساد في الأرض.\n_________\n(^١) سلف برقم (٢٣٣)، باب أبوال الإبل والدواب والغنم ومرابضها.\n(^٢) \"المصنف\"١٠/ ١٠٦ - ١٠٧ (١٨٥٣٨).\n(^٣) المصدر السابق ١٠/ ١٠٧ - ١٠٨ (١٨٥٤١).\n(^٤) رواه الطبري في \"تفسيره\" ٤/ ٥٤٧.\n(^٥) عزاه في \"الدر المنثور\" ٢/ ٤٩٤ لأبي داود في \"ناسخه\".\n(^٦) رواه عبد الرزاق في \"المصنف\" ١٠/ ١٠٦ (١٨٥٣٧).","vol":"31","page":124},{"text":"ألا ترى أن الله جعل قصر الصلاة في السفر بشرط الخوف، ثم ثبت القصر للمسافرين وإن لم يكن خوف؛ لما يجمعهما في المعنى وظاهر القرآن، وما مضى عليه عمل المسلمين يدل على أن هذِه الحدود نزلت في المسلمين، كما قاله القاضي إسماعيل؛ لأن الله تعالى قال: ﴿فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ﴾ [محمد: ٤] وقال: ﴿وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً﴾ [التوبة: ٣٦] فلم يذكر فيهم إلا القتل والقتال؛ لأنهم إنما يقاتلون على الديانة، لا على الأعمال التي يعملونها من سرقة أو قطع طريق أو غيره.\nوإذا ذكرت الحدود التي تجب على الناس من الحرابة والفساد في الأرض أو السرقة وغيرها لم تسقط عن المسلمين؛ لأنها إنما وجبت من طريق أفعال الأبدان لا من طريق اعتقاد الديانات، ولو كان حد المحارب في الكافر خاصة لكانت الحرابة قد نفعته في أمور دنياه؛ لأنا نقتله بالكفر، فإن كان إذا أحدث الحرابة مع الكفر جاز لنا أن نقطع يده ورجله من خلاف، أو ننفيه من الأرض أو نقتله، فقد خفف عنه العقوبة.\nواحتج أبو ثور على أن من زعم أنها نزلت في أهل الشرك بقوله تعالى: ﴿إِلَّا الَّذِينَ تَابُوا﴾ [البقرة: ١٦٠] الآية، قال: ولا أعلم خلافًا بين العلماء في المشركين لو ظهر عليهم، وقد قتلوا وأخذوا الأموال، فلما صاروا في أيدي المسلمين وهم على حالهم تلك أسلموا قبل أن يحكم عليهم بشيء، أنهم لا يحل قتلهم، فلو كان الأمر على ما قال من خالف قولنا كان قتلهم والحكم عليهم من الآية (لازمًا) (^١) وإن أسلموا، فلما نفى أهل العلم ذلك دل على أن الحكم ليس فيهم.\n_________\n(^١) في الأصل: لازم؛ والجادة ما أثبتناه.","vol":"31","page":125},{"text":"قال إسماعيل: وإنما يسقط عنهم القتل، وكل ما فعلوه بقوله تعالى: ﴿قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ [الأنفال: ٣٨] والذي عليه قول شيوخ أهل العلم أن المعنيَّ بهذا المسلمون، وإنهم إذا حاربوا فتابوا من قبل أن يقدر عليهم فإن الحدود تسقط عنهم؛ لأنها لله، وأما حقوق العباد فإنها لا تسقط عنهم (ويقتص منهم من النفس والجراح) (^١) وأخذ ما كان معهم من المال أو قيمة ما استهلكوا، فهذا قول مالك والكوفيين والشافعي وأبي ثور فيما حكاه ابن المنذر.\nوأما ترتيب أقوال العلماء الذين جعلوا الآية نزلت في المسلمين في حد المحارب المسلم، فقال مالك: إذا أشهر السلاح وأخاف السبيل ولم يقتل، ولا أخذ مالًا كان الإمام مخيرًا فيه، فإن رأى أن يقتله أو يصلبه أو يقطع يده ورجله من خلاف أو ينفيه من الأرض فعل ذلك.\nوقال الكوفيون والشافعي: إذا لم يقتل ولا أخذ مالًا لم يكن عليه إلا التعزير، وإنما يقتله الإمام إن قتل، ويقطعه إن سرق، ويصلبه إذا قتل وأخذ المال، وينفيه إذا لم يفعل شيئًا من ذلك، ولا يكون الإمام مخيرًا فيه.\nقال إسماعيل: فأجروا حكم المحارب كحكم القاتل غير المحارب، ولم توجب المحاربة عندهم شيئًا، وقد ركب ما ركب من الفساد في الأرض، وقد قال تعالى: ﴿مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا﴾ [المائدة: ٣٢] فجعل الفساد بمنزلة القتل، والمعنى -والله أعلم- من قتل نفسًا بغير نفس، أو بغير فساد في الأرض، فلم يحتج إلى أن تعاد (غير) وعطف الكلام على\n_________\n(^١) من (ص ١).","vol":"31","page":126},{"text":"ما قبله، فجعل الفساد عدلًا للقتل، وإذا كان الشيء بمنزلة الشيء فهو مثله، فكأن الفساد في الأرض بمنزلة القتل، هذا قول إسماعيل وعبد العزيز بن أبي سلمة، قال إسماعيل: والذي يعرف من الناس من الكلام في كل ما أمر به فقيل افعلوا كذا وكذا، فإن صاحبه مخير.\nوقال عطاء ومجاهد والضحاك: كل شيء في القرآن (أو) (أو) فهو خيار (^١)، واحتج من أسقط التخيير بقوله - ﵇ -: \"لا يحل دم امرئ مسلم إلا بإحدى ثلاث\" (^٢) الحديث.\nفجاوبهم أهل المقالة الأولى بأن ظاهره يدل أن المحارب غير داخل فيه؛ لأن قاتل النفس في غير المحاربة إنما أمره القتل أو الترك إلى ولي المقتول، وأمر المحارب إلى السلطان؛ لأن فساده في الأرض لا يلتفت فيه إلى عفو المقتول، فعلمنا بهذا أن المحارب لا يدخل في هذا الحديث، وإنما يدخل فيه القاتل الذي أمره إلى ولي المقتول إذا قتل فيه، أو قتل نفسًا بغير نفس، فكأنه على مجرى القصاص، ولو كان على العموم لوجب أن يقتل كل قاتل قتل مسلمًا عمدًا.\nوقد رأينا مسلمًا قتل مسلمًا عمدًا لم يجب عليه القتل في قول جماعة المسلمين، وذلك أنهم أجمعوا في قتلى الجمل وصفين أنهم لا تقاص بينهم إذ كان القاتل المسلم إنما قتل بتأويل لم يقتله لثائرة بينه وبينه، ولا قصد له في نفسه، وإنما قصد في قتله للديانة عنده فسقط القتل عنه لذلك، وكذلك أمر المحارب إنما كان قصده قتل المسلم لقطع\n_________\n(^١) رواه الطبري في \"تفسيره\" ٥/ ٥٤.\n(^٢) سيأتي برقم (٦٨٧٨) كتاب: الديات، باب: قول الله تعالى: ﴿أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ﴾.\nورواه مسلم (١٦٧٦) كتاب: القسامة والمحاربين، باب: ما يباح به دم المسلم.","vol":"31","page":127},{"text":"الطريق وأخذ الأموال والفساد في الأرض، فكان الأمر فيه إلى السلطان لا إلى ولي المقتول، فكما خرج قتلى صفين والجمل من معنى هذا الحديث، كذلك خرج المحاربة من معناه، ويشهد لما قلنا ما رواه الأعمش، عن عبد الله بن مرة قال: قال مسروق: قال عبد الله: قال رسول الله - ﷺ - \"لا يحل دم رجل مسلم إلا بإحدى ثلاث: قتل النفس بالنفس، والثيب الزاني، والمفارق لدينه المفارق للجماعة\" (^١).\nفمفارقة الجماعة دالة على الفساد في الأرض نحو الخوارج والمحاربين، فإذا كان الخوارج يحل قتلهم وليسوا بمرتدين لفسادهم في الأرض، كذلك يحل قتل المحاربين وإن لم يكونوا قتلوا، ولا ارتدوا؛ لفسادهم في الأرض.\nواختلف في صفة نفي المحارب، فعند مالك: أنه ينفيه إلى غير بلده، وعنه: يحبسه فيه حتى تظهر توبته، وقال أبو حنيفة: يحبسهم في بلدهم، وقال الشافعي: ينفيهم، إذا هربوا بعث الإمام خلفهم، وطلبهم ليأخذهم ويقيم عليهم الحد.\nوقال أبو ثور: قال بعضهم: ينفى من البلد التي هو فيها إلى بلدة غيرها، كما يفعل بالزاني، وهو مروي عن ابن عباس، وقال الشعبي: ينفى من عمله، حكاه ابن المنذر.\nوقال أبو الزناد: كانوا ينفون إلى دهلك وتلك الناحية.\nوقال الحسن: ينفى حتى لا يقدر عليه، قال ابن القصار والنفي بعينه أشبه بظاهر القرآن؛ ولقوله تعالى: ﴿أَوْ يُنْفَوْا مِنَ الْأَرْضِ﴾ [المائدة: ٣٣] وهذا يقتضي أن ينفيهم الإمام، كما يقتلهم أو يصلبهم، وما قاله أبو حنيفة من الحبس في بلدهم، فالنفي ضد الحبس، وليس\n_________\n(^١) سبق تخريجه.","vol":"31","page":128},{"text":"يعقل من النفي حبس الإنسان في بلده، وإنما يعقل منه إخراجه من وطنه وهو أبلغ في ردعه، ثم يحبس في المكان الذي يخرج إليه حتى تظهر توبته، هذا حقيقة النفي وهو أشد في الردع والزجر، وقد قرن الله تعالى مفارقة الوطن بالقتل فقال ﴿وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنْفُسَكُمْ أَوِ اخْرُجُوا مِنْ دِيَارِكُمْ﴾ (^١) الآية [النساء: ٦٦].\nفصل:\nنقل ابن التين عن بعض المتأخرين أنه إذا أخذ المحارب بحضرة خروجه ولم يقع منه حرب عوقب، ولا يجري عليه شيء من أحكام المحاربة؛ لأنه لم يحارب، وفي \"المدونة\": ليس كل المحاربين سواء، منهم من يخرج بعصا ويوجد على تلك الحال، ولم يخف السبيل ولم يأخذ المال ولم يقتل، قال مالك: فأمره أن يجلد وينفى، ويسجن في الموضع الذي نفي إليه (^٢).\nوعند محمد في رواية أشهب لمالك: أن للإمام أن يقتله إذا شاء، أو يقطعه من خلاف، وحكى ابن شعبان: أنه ينفى ولا يضرب وأن ضربه ظلمٌ؛ لأن الله لم يذكر الضرب مع النفي.\nفصل:\nومشهور مذهب مالك أنه لا بد من قتل المحارب، وفيه خلاف منتشر.\nفصل:\nومعنى (اجتووا المدينة): كرهوا المقام بها.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٤١٦ - ٤٢١.\n(^٢) \"المدونة\" ٤/ ٤٢٩.","vol":"31","page":129},{"text":"ومعنى (سمل أعينهم): فقأها. ومعنى (لم يحسمهم): لم يكوهم بالنار لينقطع الدم، وقال الداودي: لم يدخل ما قطع منهم في زيت، وإنما لم يحسمهم؛ لأن قتلهم كان واجبًا بالردة، فمحال أن يحسم به من يطلب نفسه، وأما من يتوجب قطع يده في حد من حدود الله، فالعلماء مجمعون على أنها لا بد من حسمها؛ لأنه أقرب (إلى الله) (^١) وأبعد من التلف كما سأذكره في الباب بعد.\n_________\n(^١) من (ص ١).","vol":"31","page":130},{"text":"<span data-type='title' id=toc-4042>١٦ - باب: لَمْ يَحْسِمِ النَّبِيُّ - ﷺ - المُحَارِبِينَ مِنْ أَهْلِ الرِّدَّةِ حَتَّى هَلَكُوا</span>\n٦٨٠٣ - حَدَّثَنَا مُحَمَّدُ بْنُ الصَّلْتِ أَبُو يَعْلَى، حَدَّثَنَا الْوَلِيدُ، حَدَّثَنِي الأَوْزَاعِيُّ، عَنْ يَحْيَى، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - قَطَعَ الْعُرَنِيِّينَ وَلَمْ يَحْسِمْهُمْ حَتَّى مَاتُوا. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ١٢/ ١١٠].\nساق فيه حديث أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَطَعَ العُرَنِيِّينَ وَلَمْ يَحْسِمْهُمْ حَتَّى مَاتُوا.\nقد أسلفنا في الباب قبله سبب عدم حسمهم.\nقال ابن المنذر: وقد روي عن النبي - ﷺ - أنه أمر بقطع يد رجل سرق، ثم قال: \"احسموها\". وفي إسناده مقال.\nوقد اختلف العلماء في فعله - ﵇ - بالعرنيين، فقالت طائفة من السلف: كان هذا قبل نزول الآية في المحاربين، ثم نزلت الحدود بعد ذلك على رسول الله - ﷺ -، ونهى عن المثلة، فنسخ حديث العرنيين، رُوي هذا عن ابن سيرين وسعيد بن جبير وأبي الزناد، وقالت طائفة: إنه غير منسوخ، وفيهم نزلت آية المحاربين، وإنما فعل بهم الشارع ما فعل قصاصا؛ لأنهم فعلوا بالرعاء مثل ذلك، ذكره أهل السير.\nوروى محمد بن فليح، عن موسى بن عقبة، عن ابن شهاب: أن العرنيين قتلوا يسارًا راعي رسول الله - ﷺ -، ثم مثلوا به، واستاقوا اللقاح، وذكر ابن إسحاق قال: حدثني بعض أهل العلم عمن حدثه، عن محمد بن طلحة، عن عثمان بن عبد الرحمن قال: أصاب رسول","vol":"31","page":131},{"text":"الله في غزوة محارب وبني ثعلبة عبدًا يقال له: يسار، فجعله في لقاح له يرعى في ناحية الماء (^١)، فخرجوا إليها، فقدم على رسول الله - ﷺ - نفر من قريش فلما استوبئوا المدينة وطلحوا فأمرهم أن يخرجوا إلى اللقاح يشربوا من أبوالها وألبانها، فخرجوا إليها، فلما صحوا وانطوت بطونهم عدوا على راعي رسول الله - ﷺ - يسار فذبحوه، وغرزوا الشوك في عينيه، وذكر الحديث (^٢).\nوروى الترمذي (^٣) من حديث أنس قال: إنما سمل رسول الله - ﷺ - العرنيين؛ لأنهم سملوا أعين الرعاء ثم قال: حديث غريب (^٤).\nوفي رواية لأبي الشيخ في كتاب \"القطع والسرقة\" عنه: سمل رسول الله منهم اثنين وقطع اثنين وصلب اثنين، وفي رواية: كان وقع بالمدينة الموم وهو البرسام فاستوبئوها. الحديث.\nوفي رواية: كانوا من مزينة، وفي رواية من سليم.\nوبنو عُرينة من بجيلة، وأنه أحرقهم بالنار بعد ما قتلهم، وما مثل قبل ولا بعد، ونهى عن المثلة.\nقال ابن بطال: فلما اختلفوا في تأويل هذا الحديث أردنا أن نعلم أي التأويلين أولى؟ فوجدناه قد صحب حديث العرنيين عمل من الصحابة، فدل أنه غير منسوخ، وروي عن الصديق أنه حرق عبد الله بن إياس بالنار حيا؛ لارتداده ومقاتلته الإسلام، وحرق علي الزنادقة (^٥).\n_________\n(^١) في الأصل: الجمى وما أثبتناه أوثق، والجماء جبيل من المدينة على ثلاثة أميال من ناحية العقيق إلى الجرف.\n(^٢) انظر \"سيرة ابن هشام\" ٤/ ٣١٨ - ٣١٩.\n(^٣) في هامش الأصل تعليق نصه: ما رواه الترمذي هو في مسلم، فاعلمه.\n(^٤) \"سنن الترمذي\" (٧٣).\n(^٥) \"شرح ابن بطال\" ٨/ ٤٢٣.","vol":"31","page":132},{"text":"وفي \"علل ابن أبي حاتم\": حرق علي قومًا من الزُّط (^١) اتخذوا صنمًا (^٢). وقال علي:\nلما رأيت الأمر أمرًا منكرًا … أججت ناري ودعوت قنبرًا\nوقال بعضهم: ذكر فعل علي أنشده الثمالي:\nلترم بيَ من المنايا حيث شاءت … إذا لم ترم بي في الحفرتين\nإذا ما أججوا حطبًا ونارًا … رأيت الموت نقدًا غير دين\nوقد رأى جماعة من العلماء حريق مراكب العدو، وفيها أسرى المسلمين ورجموا الحصون بالمناجيق والنار، وتحريق من فيها من الذراري.\nقال المهلب: وهذا كله يدل على أن نهيه عن المثلة ليس نهي تحريم، وإنما هو على الندب والحض، فوجب أن يكون فعله بالعرنيين غير مخالف للآية.\nوذكر ابن المنذر أن بعض أهل العلم قالوا: حكمه - ﵇ - في العرنيين ثابت لم ينسخه شيء، وقد حكم الله في كتابه بأحكام، وحكم رسوله بها وزاد في الحكم ما لم يذكر فيها، هذا الزاني أوجب الله عليه جلد مائة، وزاد رسوله نفي عام، وأوجب تعالى اللعان بين المتلاعنين، وفرق الشارع بينهما وذلك ليس في كتاب الله، وألحق الولد بالأم ونفاه عن الزوج، وأجمع العلماء على قبول ذلك والأخذ به (^٣).\n_________\n(^١) بضم الزاي وهو جيل من الهند، معرَّب جَتَّ انظر: \"القاموس المحيط\" ص ٦٦٨ مادة: زط.\n(^٢) \"علل ابن أبي حاتم\" ١/ ٤٤٩.\n(^٣) نقله ابن بطال في \"شرحه\" ٨/ ٤٢٣.","vol":"31","page":133},{"text":"فائدة:\nالحسم: القطع، ذكره في \"المحكم\" (^١).\nوفي \"الأفعال\" حسم العرق حسمًا: كواه بالنار لينقطع دمه (^٢)، وقال صاحب \"العين\": حسمت الشيء: قطعته (^٣).\n_________\n(^١) \"المحكم\" ٣/ ١٥٦.\n(^٢) \"الأفعال\" ص ٢٠٧.\n(^٣) \"العين\" ٣/ ١٥٣.","vol":"31","page":134},{"text":"<span data-type='title' id=toc-4043>١٧ - باب لَمْ يُسْقَ المُرْتَدُّونَ المُحَارِبُونَ حَتَّى مَاتُوا</span>\n٦٨٠٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، عَنْ وُهَيْبٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَدِمَ رَهْطٌ مِنْ عُكْلٍ عَلَى النَّبِيِّ - ﷺ - كَانُوا فِي الصُّفَّةِ، فَاجْتَوَوُا المَدِينَةَ فَقَالُوا: يَا رَسُولَ اللهِ، أَبْغِنَا رِسْلًا. فَقَالَ: «مَا أَجِدُ لَكُمْ إِلاَّ أَنْ تَلْحَقُوا بِإِبِلِ رَسُولِ اللهِ - ﷺ -». فَأَتَوْهَا فَشَرِبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا حَتَّى صَحُّوا وَسَمِنُوا، وَقَتَلُوا الرَّاعِيَ وَاسْتَاقُوا الذَّوْدَ، فَأَتَى النَّبِيَّ - ﷺ - الصَّرِيخُ، فَبَعَثَ الطَّلَبَ فِي آثَارِهِمْ، فَمَا تَرَجَّلَ النَّهَارُ حَتَّى أُتِيَ بِهِمْ، فَأَمَرَ بِمَسَامِيرَ فَأُحْمِيَتْ فَكَحَلَهُمْ وَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ، وَمَا حَسَمَهُمْ، ثُمَّ أُلْقُوا فِي الْحَرَّةِ يَسْتَسْقُونَ، فَمَا سُقُوا حَتَّى مَاتُوا. قَالَ أَبُو قِلَابَةَ: سَرَقُوا وَقَتَلُوا وَحَارَبُوا اللهَ وَرَسُولَهُ. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ١٢/ ١١١].\nذكر فيه حديث أنسٍ - ﵁ - أيضًا في قصة العرنيين، وفيه: يستسقون فلا يسقون.\nثم ترجم:","vol":"31","page":135},{"text":"<span data-type='title' id=toc-4044>١٨ - باب سَمْرِ النَّبِيِّ - ﷺ - أَعْيُنَ المُحَارِبِينَ</span>\n٦٨٠٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَهْطًا مِنْ عُكْلٍ -أَوْ قَالَ: عُرَيْنَةَ. وَلَا أَعْلَمُهُ إِلاَّ قَالَ: مِنْ عُكْلٍ- قَدِمُوا المَدِينَةَ، فَأَمَرَ لَهُمُ النَّبِيُّ - ﷺ - بِلِقَاحٍ، وَأَمَرَهُمْ أَنْ يَخْرُجُوا فَيَشْرَبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا، فَشَرِبُوا حَتَّى إِذَا بَرِئُوا قَتَلُوا الرَّاعِيَ وَاسْتَاقُوا النَّعَمَ، فَبَلَغَ النَّبِيَّ - ﷺ - غُدْوَةً، فَبَعَثَ الطَّلَبَ فِي إِثْرِهِمْ، فَمَا ارْتَفَعَ النَّهَارُ حَتَّى جِيءَ بِهِمْ، فَأَمَرَ بِهِمْ فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ، فَأُلْقُوا بِالْحَرَّةِ يَسْتَسْقُونَ فَلَا يُسْقَوْنَ. قَالَ أَبُو قِلَابَةَ: هَؤُلَاءِ قَوْمٌ سَرَقُوا، وَقَتَلُوا، وَكَفَرُوا بَعْدَ إِيمَانِهِمْ وَحَارَبُوا اللهَ وَرَسُولَهُ. [انظر: ٢٣٣ - مسلم: ١٦٧١ - فتح ١٢/ ١١٢].\nثم ساق فيه حديث أَنَسِ - ﵁ -.\nوقام الإجماع على أن من وجب عليه الحد سواء كان بلغ النفس أم لا أنه لا يمنع شرب الماء لئلا يجتمع عليه عذابان، وقد أمرنا بإحسان القتلة وأن نذبح الذبيحة بحد الشفرة والإجهاز عليها.\nومعنى ترك سقي العرنيين هو كمعنى ترك حسمهم، ويحتمل كما قال المهلب أن يكون تركه عقوبة لهم لما جازوا سقي رسول الله لهم اللبن حتى انتعشوا بالارتداد والحرابة والقتل، فأراد أن يعاقبهم على كفر السقي بالإعطاش فكانت العقوبة مطابقة للذنب. وفيه وجه آخر قريب من هذا، روى ابن وهب عن معاوية بن صالح ويحيى بن أيوب، عن يحيى بن سعيد عن ابن المسيب -وذكر هذا الحديث-: فعمدوا إلى الراعي -غلام رسول الله - ﷺ - فقتلوه واستاقوا اللقاح، فزعم أنه - ﵇ - قال: \"عطش الله من عطش آل محمد الليلة\" (^١).\nفكان ترك سقيهم إجابة لدعوته - ﷺ -.\n_________\n(^١) رواه النسائي ٧/ ٩٨ - ٩٩.","vol":"31","page":136},{"text":"فإن قلت: قال أنس في هذا الحديث: فذهبوا بإبل رسول الله - ﷺ -.، وفي (أول) (^١) كتاب المحاربين: بإبل الصدقة (^٢). فما وجه ذلك؟\nقيل: وجهه أنه كانت له إبل من نصيبه من المغنم، فكان يشرب لبنها، وكانت ترعى مع إبل الصدقة، فأخبر مرة عن إبله ومرة عن إبل الصدقة، فإنها كانت لا تخفى لكثرتها من أجل رعيها معها ومشاركتها لها في السرح والمرتع (^٣).\nويحتمل وجهًا ثانيًا: أنها إبل الصدقة، وأضيفت إليه؛ لأنه مصرفها والغنم شأنها فنسبت إليه لذلك لا لأنها ملك له.\nفصل:\nقوله: (فما ترجل النهار حتى جيء بهم). أي: ارتفع.\nوقوله: (فأمر بمسامير فأحميت). هو صحيح؛ لأن أحميت الحديد رباعي، وسمر وسمل واحد.\nوقوله: (حتى إذا برئوا) هو بفتح الراء، كذا هو في الأصول مضبوط، وقال ابن التين: من قرأه بالكسر على وزن علموا.\nقال الجوهري: برئت من الذنوب والعيوب براءة، وبرئت من المرض برءًا بالضم، وأهل الحجاز يقولون: برأت من المرض برءًا (^٤).\nقال ابن فارس: برأت من المرض وبرئت أيضًا (^٥).\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٦٨٠٢).\n(^٣) قاله ابن بطال في \"شرحه\" ٨/ ٤٢٤ - ٤٢٥.\n(^٤) \"الصحاح\" ١/ ٣٦ مادة (برأ).\n(^٥) \"مجمل اللغة\" ١/ ١٢٢ مادة (برو).","vol":"31","page":137},{"text":"<span data-type='title' id=toc-4045>١٩ - باب فَضْلِ مَنْ تَرَكَ الْفَوَاحِشَ</span>\n٦٨٠٦ - حَدَّثَنَا مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"سَبْعَةٌ يُظِلُّهُمُ اللهُ يَوْمَ الْقِيَامَةِ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلاَّ ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلٌ ذَكَرَ اللهَ فِي خَلَاءٍ فَفَاضَتْ عَيْنَاهُ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي الْمَسْجِدِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ إِلَى نَفْسِهَا قَالَ: إِنِّي أَخَافُ اللهَ. وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا صَنَعَتْ يَمِينُهُ\". [انظر: ٦٦٠ - مسلم: ١٠٣١ - فتح ١٢/ ١١٢].\n\n٦٨٠٧ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ. وَحَدَّثَنِي خَلِيفَةُ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ تَوَكَّلَ لِي مَا بَيْنَ رِجْلَيْهِ وَمَا بَيْنَ لَحْيَيْهِ، تَوَكَّلْتُ لَهُ بِالْجَنَّةِ\". [انظر: ٦٤٧٤ - فتح ١٢/ ١١٣].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: \"سَبْعَةٌ يُظِلُّهُمُ اللهُ يَوْمَ القِيَامَةِ فِي ظِلِّهِ .. \". الحديث.\nوحديث سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"مَنْ تَوَكَّلَ لِي مَا بَيْنَ رِجْلَيْهِ وَمَا بَيْنَ لَحْيَيْهِ تَوَكَّلْتُ لَهُ بِالْجَنَّةِ\".\nوقد سلفا، والمراد بما بـ \"ما بين لحييه\": لسانه، وبـ \"ما بين رجليه\": فرجه؛ لأن أكثر النبلاء منهما، فمن سلم من ضررهما فقد فاز وكان له الشارع كفيلًا بالجنة.\nوالتوكل: إظهار العجز والاعتماد على غيرك، فالمعنى أنه: إذا ضمن له ذلك من نفسه ضمنت له أنا الجنة التي هو عاجز عن الوصول إليها، وكذلك يتكفل هو لي بما لا طاقة لي فيه من صيانة فرجه ولسانه.","vol":"31","page":138},{"text":"وقوله: \"لحييه\" هو بفتح اللام وهو منبت اللحية من الإنسان وضبط بكسرها.\nفائدة:\nالبخاري روى حديث أبي هريرة عن محمد بن سلام، عن ابن المبارك، وأما الجياني فذكره من غير نسب إلى سلام، ثم قال: محمد هذا نسبه ابن السكن والأصيلي: ابن مقاتل، ونسبه في نسخة أبي الحسن: ابن سلام، قال: والأول أصوب (^١).\n_________\n(^١) \"تقييد المهمل\" ٢/ ٤٤٧.","vol":"31","page":139},{"text":"<span data-type='title' id=toc-4046>٢٠ - باب إِثْمِ الزُّنَاةِ</span>\nوقَوْلُ اللهِ -﷿-: ﴿وَلَا يَزْنُونَ﴾ [الفرقان:٦٨] ﴿وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا (٣٢)﴾ [الإسراء: ٣٢].\n\n٦٨٠٨ - أَخْبَرَنَا دَاوُدُ بْنُ شَبِيبٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، أَخْبَرَنَا أَنَسٌ قَالَ: لأُحَدِّثَنَّكُمْ حَدِيثًا لَا يُحَدِّثُكُمُوهُ أَحَدٌ بَعْدِي، سَمِعْتُهُ مِنَ النَّبِيِّ - ﷺ - سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"لَا تَقُومُ السَّاعَةُ -وَإِمَّا قَالَ: مِنْ أَشْرَاطِ السَّاعَةِ- أَنَّ يُرْفَعَ العِلْمُ، وَيَظْهَرَ الجَهْلُ، وَيُشْرَبَ الخَمْرُ، وَيَظْهَرَ الزِّنَا، وَيَقِلَّ الرِّجَالُ، وَيَكْثُرَ النِّسَاءُ، حَتَّى يَكُونَ لِلْخَمْسِينَ امْرَأَةً القَيِّمُ الوَاحِدُ\". [انظر: ٨٠ - مسلم: ٢٦٧١ - فتح ١٢/ ١١٣].\n\n٦٨٠٩ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، أَخْبَرَنَا إِسْحَاقُ بْنُ يُوسُفَ، أَخْبَرَنَا الْفُضَيْلُ بْنُ غَزْوَانَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - «لَا\nيَزْنِي الْعَبْدُ حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ، وَلَا يَشْرَبُ حِينَ يَشْرَبُ وَهْوَ مُؤْمِنٌ، وَلَا يَقْتُلُ وَهْوَ مُؤْمِنٌ». قَالَ عِكْرِمَةُ: قُلْتُ لاِبْنِ عَبَّاسٍ: كَيْفَ يُنْزَعُ الإِيمَانُ مِنْهُ؟ قَالَ هَكَذَا -وَشَبَّكَ بَيْنَ أَصَابِعِهِ ثُمَّ أَخْرَجَهَا- فَإِنْ تَابَ عَادَ إِلَيْهِ هَكَذَا وَشَبَّكَ بَيْنَ أَصَابِعِهِ. [انظر: ٦٧٨٢ فتح ١٢/ ١١٤].\n\n٦٨١٠ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ ذَكْوَانَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ، وَلَا يَسْرِقُ حِينَ يَسْرِقُ وَهْوَ مُؤْمِنٌ، وَلَا يَشْرَبُ حِينَ يَشْرَبُهَا وَهْوَ مُؤْمِنٌ، وَالتَّوْبَةُ مَعْرُوضَةٌ بَعْدُ\". [انظر: ٢٤٧٥ - مسلم: ٥٧ - فتح ١٢/ ١١٤].\n\n٦٨١١ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي مَنْصُورٌ وَسُلَيْمَانُ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَيْسَرَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَعْظَمُ؟ قَالَ: «أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهْوَ خَلَقَكَ». قُلْتُ: ثُمَّ أَي؟ قَالَ: «أَنْ تَقْتُلَ","vol":"31","page":140},{"text":"وَلَدَكَ مِنْ أَجْلِ أَنْ يَطْعَمَ مَعَكَ». قُلْتُ: ثُمَّ أَي؟ قَالَ: \"أَنْ تُزَانِيَ حَلِيلَةَ جَارِك\". [انظر: ٤٤٧٧ - مسلم: ٨٦ - فتح ١٢/ ١١٤].\nقَالَ يَحْيَى: وَحَدَّثَنَا سُفْيَانُ، حَدَّثَنِي وَاصِلٌ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ: قُلْتُ: يَا رَسُولَ اللهِ، مِثْلَهُ، قَالَ عَمْرٌو: فَذَكَرْتُهُ لِعَبْدِ الرَّحْمَنِ، وَكَانَ حَدَّثَنَا عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ وَمَنْصُورٍ وَوَاصِلٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَيْسَرَةَ، قَالَ: دَعْهُ دَعْهُ.\nثم ساق حديث قَتَادَةَ، أَنَا أَنَسٌ قَالَ: لأُحدِّثَنَكُمْ حَدِيثًا لَا يُحَدِّثُكُمُوهُ أَحَدٌ بَعْدِي، سَمِعْتُهُ مِنَ رسول الله - ﷺ - سَمِعْتُه يَقُولُ: \"لَا تَقُومُ السَّاعَةُ -وَإِمَّا قَالَ: مِنْ أَشرَاطِ السَّاعَةِ- أَنَّ يُرْفَعَ العِلْمُ\". الحديث سلف.\nوحديث عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -: \"لَا يَزْنِي الزاني حِينَ يَزْنِي وَهْوَ مُؤْمِنٌ\". الحديث.\nوقد سلف أيضًا مختصرًا، وزإد هنا: \"وَلَا يَشْرَبُ حِينَ يَشْرَبُ وَهْوَ مُؤْمِنٌ، وَلَا يَقتُلُ وَهْوَ مُؤْمِنٌ\".\nقَالَ عِكْرِمَةُ: قُلْتُ لاِبْنِ عَبَّاسٍ: كَيْفَ يُنْزَعُ الإِيمَانُ (مِنْهُ) (^١)؟ قَالَ: هَكَذَا -وَشَبَّكَ بَيْنَ أَصَابِعِهِ ثُمَّ أَخْرَجَهَا- فَإِنْ تَابَ عَادَ إِلَيْهِ هَكَذَا. وَشَبَّكَ بَيْنَ أَصَابِعِهِ.\nوحديث أَبِي هُرَيْرَةَ: \"لَايَزْنِي الزَّانِي حِينَ يَزنِي .. \" الحديث.\nوقد سلف أيضًا وزاد هنا: \"وَالتَّوْبَةُ مَعْرُوضَةٌ بَعْدُ\".\nوحديث يَحْيَى، ثَنَا سُفْيَانُ، حَدَّثَنِي مَنْصُورٌ وَسُلَيْمَانُ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَيْسَرَةَ، عمرو بن شرحبيل الهمداني الكوفي عَنْ عَبْدِ اللهِ قُلْتُ: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَعْظَمُ؟ قَالَ: \"أَنْ تَجْعَلَ لله نِدًّا وَهْوَ خَلَقَكَ\". الحديث.\n_________\n(^١) من (ص ١).","vol":"31","page":141},{"text":"قَالَ يَحْيَى: ثَنَا سُفْيَانُ، حَدَّثَنِي وَاصِلٌ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قال: قُلْتُ: يَا رَسُولَ اللهِ، مِثْلَهُ. قَالَ عَمْرٌو: فَذَكَرْتُهُ لِعَبْدِ الرَّحْمَنِ بن مهدي، وَكَانَ ثَنَا عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ وَمَنْصُورٍ وَوَاصِلٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مَيْسَرَةَ، قَالَ: دَعْهُ دَعْهُ.\nالشرح:\nقوله في الأخير (قال يحيى) إلى آخره، يريد: دع حديث أبي وائل عن عبد الله؛ فإنه لم يروه عنه، وإن كان قد روى عنه الحديث الكثير، وقال الدارقطني في رواية ابن مهدي، عن سفيان بن سعيد، عن واصل، عن أبي وائل، عن أبي ميسرة عمرو: وهم عبد الرحمن على الثوري، ورواه الحسن بن عبيد الله النخعي، عن أبي وائل، عن عبد الله، والصحيح حديث أبي ميسرة، قال: وقال لنا أبو بكر النيسابوري: رواه يحيى بن سعيد، عن سفيان، عن منصور وسليمان، عن أبي وائل، عن أبي ميسرة، عن عبد الله، قال سفيان: وحدثني واصل عن أبي وائل، عن عبد الله، ولم يذكر في حديث واصل عمرو بن شرحبيل، ورواه ابن مهدي ومحمد بن كثير فجمعا بين واصل ومنصور والأعمش، عن أبي وائل، عن عمرو، عن عبد الله، فيشبه أن يكون الثوري جمع بين الثلاثة لعبد الرحمن ولابن كثير، فجعل إسنادهم واحدًا، ولم يذكر بينهم خلافًا، وحمل حديث واصل على حديث الأعمش ومنصور وفصله ليحيى بن سعيد، فجعل حديث واصل عن أبي وائل، عن عبد الله، وهو الصواب؛ لأن شعبة ومهدي بن ميمون روياه عن واصل، عن أبي وائل، عن عبد الله، كما رواه يحيى عن الثوري عنه (^١).\n_________\n(^١) \"علل الدارقطني\" ٥/ ٢٢٢ - ٢٢٣.","vol":"31","page":142},{"text":"فصل:\nقام الإجماع على أن الزنا من الكبائر، وأخبر - ﵇ - في حديث أنس - ﵁ - أن ظهوره من أشراط الساعة، أي علاماتها، واحدها شرط بفتح الشين والراء.\nوقوله: \"يرفع العلم\" أي: يقبض أهله، أي: أكثرهم، وفي حديث آخر \"لا تزال طائفة من أمتي ظاهرين على الحق حتى يأتي أمر الله وهم على ذلك\" (^١).\nوقوله: \"ويشرب الخمر\" أي: (يكثر) (^٢) شربه.\nوقوله: \"حتى يكون لخمسين امرأة قيم واحد\"، قال الداودي: قد كان ذلك في قوله: \"يكثر النساء ويقل الرجال\".\nوحديث عبد الله بن مسعود (فيه) (^٣) ترتيب الذنوب في العظم، وقد يجوز كما قال المهلب أن يكون بين الذنبين المرتبين ذنب غير مذكور، وهو أعظم من المذكور، قال: وذلك أنه لا خلاف بين الأمة أن عمل قوم لوط أعظم من الزنا، وكان - ﵇ - إنما قصد بالتعظيم من الذنوب إلى ما يخشى مواقعته وبه الحاجة إلى بيانه وقت السؤال، كما فعل في الإيمان بوفد عبد القيس وغيرهم، وإنما عظم الزنا بحليلة جاره، وإن كان الزنا كله عظيمًا؛ لأن الجار له من الحرمة والحق ما ليس لغيره، فمن لم يراع حق الجوار فذنبه مضاعف لجمعه بين الزنا وبين\n_________\n(^١) سيأتي برقم (٧٣١١) كتاب الاعتصام، باب قول النبي - ﷺ -: \"لا تزال طائفة من أمتي ظاهرين\" ورواه مسلم (١٩٢٠) كتاب الإمارة من حديث المغيرة بن شعبة.\n(^٢) من (ص ١).\n(^٣) من (ص ١).","vol":"31","page":143},{"text":"خيانة الجار الذي أوصى الله بحفظه (^١)، وقد قال - ﵇ - \"والله لا يؤمن من لا يأمن جاره بوائقه\" (^٢).\nفصل:\nوحليلة الرجل: امرأته، والرجل حليل؛ لأن كل واحد منهما يحل على صاحبه، وقيل: حليلة بمعنى: محلة، من الحلال.\nآخر المحاربين بحمد الله ومنِّه.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٤٣٠.\n(^٢) سلف برقم (٦٠١٦) كتاب الأدب، باب إثم من لا يأمن جاره بوائقه.","vol":"31","page":144},{"text":"كتاب الرَّجم","vol":"31","page":145},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-4047>كِتَابُ الرَّجْمِ</span>\n<span data-type='title' id=toc-4048>٢١ - باب رَجْمِ المُحْصَنِ</span>\nوَقَالَ الْحَسَنُ: مَنْ زَنَى بِأُخْتِهِ حَدُّهُ حَدُّ الزَّانِي.\n\n٦٨١٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سَلَمَةُ بْنُ كُهَيْلٍ قَالَ: سَمِعْتُ الشَّعْبِيَّ يُحَدِّثُ، عَنْ عَلِيٍّ - ﵁ - حِينَ رَجَمَ الْمَرْأَةَ يَوْمَ الْجُمُعَةِ وَقَالَ: قَدْ رَجَمْتُهَا بِسُنَّةِ رَسُولِ اللهِ - ﷺ -. [فتح ١٢/ ١١٧].\n\n٦٨١٣ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا خَالِدٌ، عَنِ الشَّيْبَانِيِّ: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى: هَلْ رَجَمَ رَسُولُ اللهِ - ﷺ؟ قَالَ: نَعَمْ. قُلْتُ: قَبْلَ سُورَةِ النُّورِ أَمْ بَعْدُ؟ قَالَ: لَا أَدْرِي. [انظر: ٦٨٤٠ - مسلم: ١٧٠٢ - فتح ١٢/ ١١٧].\n\n٦٨١٤ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ الأَنْصَارِيِّ أَنَّ رَجُلًا مِنْ أَسْلَمَ أَتَى رَسُولَ اللهِ - ﷺ - فَحَدَّثَهُ أَنَّهُ قَدْ زَنَى، فَشَهِدَ عَلَى نَفْسِهِ أَرْبَعَ شَهَادَاتٍ، فَأَمَرَ بِهِ رَسُولُ اللهِ - ﷺ - فَرُجِمَ، وَكَانَ قَدْ أُحْصِنَ. [انظر: ٥٢٧٠ - مسلم: ١٦٩١ م- فتح ١٢/ ١١٧].","vol":"31","page":147},{"text":"ذكر فيه: حدثنا آدَمَ، ثَنَا شُعْبَةُ، ثَنَا سَلَمَةُ بْنُ كُهَيْلٍ قَالَ: سَمِعْتُ الشَّعْبِيَّ يُحَدِّثُ، عَنْ عَلِيٍّ - ﵁ - حِينَ رَجَمَ المَرْأَةَ يَوْمَ الجُمُعَةِ قَالَ: قَدْ رَجَمْتُهَا بِسُنَّةِ رَسُولِ اللهِ - ﷺ -.\nوحديث الشَّيْبَانِيِّ: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى - ﵄ -: هَلْ رَجَمَ رَسُولُ اللهِ - ﷺ؟ قَالَ: نَعَمْ. قُلْتُ: قَبْلَ سُورَةِ النُّورِ أَمْ بَعْدُ؟ قَالَ: لَا أَدْرِي.\nوحديث ابن عَبْدِ اللهِ الأَنْصارِيِّ أَنَّ رَجُلًا مِنْ أَسْلَمَ أَتَى رَسُولَ اللهِ - ﷺ - فَحَدَّثَهُ أَنَّهُ قَدْ زَنَى، فَشَهِدَ عَلَى نَفْسِهِ أَرْبَعَ شَهَادَاتٍ، فَأَمَرَ بِهِ رَسُولُ اللهِ - ﷺ - فرُجِمَ، وَكَانَ قَدْ أُحْصِنَ.\nالشرح:\nأثر الحسن أخرج نحوه ابن أبي شيبة عن حفص، عن عمر، قال: سألته ما كان الحسن يقول فيمن تزوج ذات رحم محرم منه وهو يعلم؛ قال: عليه الحد (^١).\nوقد سلف حديث المتزوج بامرأة أبيه، رواه (البراء) (^٢) قال: لقيت خالي ومعه الراية، فقلت له، [فقال] (^٣): بعثني رسول الله - ﷺ - إلى رجل تزوج امرأة أبيه أن أقتله أو أضرب عنقه (^٤).\nوللدارقطني من حديث معاوية بن قرة، عن أبيه أنه - ﵇ - بعث إلى رجل عرس بامرأة أبيه أن يضرب عنقه (^٥).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٥٤٤.\n(^٢) في الأصل: (البزار)، ولعله: (تحريف).\n(^٣) زيادة يقتضيها السياق.\n(^٤) رواه النسائي ٦/ ١٠٩، وابن أبي شيبة ٥/ ٥٤٤ (٢٨٨٥٨).\n(^٥) \"السنن\" ٣/ ٢٠٠.","vol":"31","page":148},{"text":"زاد ابن ماجه: وأصفي ماله (^١). وللطحاوي: ويخمس ماله (^٢).\nوروى ابن أبي شيبة عن جابر بن زيد فيمن أتى ذات محرم منه، قال: ضرب عنقه (^٣)، وقال ابن عباس مرفوعًا: \"من وقع على ذات محرم فاقتلوه\" (^٤). قال الطحاوي في \"مشكله\": هذا الحديث يدور على إبراهيم بن إسماعيل وهو متروك الحديث (^٥).\nوفي \"المصنف\" عن بكر: رفع إلى الحجاج رجل زنى بأخته، فقال: ما أدري بأي قتلة أقتله؟ وهم أن يصلبه، قال عبد الله بن مطرف وأبو بردة: ستر الله لهذِه الأمة، وأحب البلاء ما ستر الإسلام، اقتله. قال: صدقتما. فأمر به فقتل (^٦).\nوقال ابن أبي حاتم: سألت أبي وأبا زرعة عن حديث هشام بن عمار، ثنا رفدة بن قضاعة، ثنا صالح بن راشد القرشي قال: أُتي الحجاج برجل قد اغتصب أخته (نفسها) (^٧)، قال: سلوا من هنا من أصحاب رسول الله، فسألوا عبد الله بن أبي مطرف، قال: سمعت رسول الله - ﷺ - يقول: \"من تخطى الحرمتين فخطوا وسطه بالسيف\"، وكتبوا إلى ابن عباس فكتب إليهم مثل قول عبد الله، فقال لي: كذا رواه هشام، وروي عن عبد الله بن مطرف بن الشخير هذا الكلام.\n_________\n(^١) ابن ماجه (٢٦٠٨).\n(^٢) \"شرح معاني الآثار\" ٣/ ١٥٠.\n(^٣) \"المصنف\" ٥/ ٥٤٤ (٢٨٨٥٥).\n(^٤) رواه ابن ماجه (٢٥٦٤) وقال الألباني في \"ضعيف ابن ماجه\" (٥٥٨): ضعيف.\nوانظر: \"الإرواء\" (٢٣٤٨).\n(^٥) \"شرح مشكل الآثار\" ٩/ ٤٣٩ - ٤٤٠.\n(^٦) \"المصنف\" لابن أبي شيبة ٥/ ٥٤٤ (٢٨٨٥٩).\n(^٧) من (ص ١).","vol":"31","page":149},{"text":"قوله: فلا أدري هذا هو أو غيره، قال أبو زرعة: وابن مطرف الصحيح (^١). وقال العسكري: هو مرسل، وقال ابن عبد البر: عبد الله بن مطرف حديثه في الشاميين سمع رسول الله - ﷺ - يقول: \"من تخطى الحرمتين\" الحديث.\nوحديثه أيضًا هذا عند رفدة، (ويقولون: إن رفدة) (^٢) غلط فيه، ولم يصح (عندي) (^٣) قول من قال ذلك (^٤).\nولما ذكر ابن قانع هذا الحديث، قال: قد وجدت علته، ثم ساق إلى بكر بن عبد الله قال: أُتي الحجاج برجل أعمى وقع على ابنته، وعنده عبد الله بن مطرف بن الشخير وأبو بردة، فقال له: أحدهما اضرب عنقه فضرب عنقه (^٥).\nقلت: وصرح بصحبة عبد الله أصحاب كتب الصحابة، ويحمل على استحلاله، (يوضحه عند الدابة) (^٦).\nوأما حديث الشعبي عن علي فأخرجه النسائي من حديث بهز عن شعبة أن عليًّا - ﵁ - جلد شراحة يوم الخميس، ورجمها يوم الجمعة (^٧).\nوقال الدارقطني: رواه قعنب بن محرز، عن وهب بن جرير، عن شعبة، عن سلمة، عن مجالد، عن الشعبي، عن أبيه، عن علي - ﵁ -.\n_________\n(^١) \"العلل\" ١/ ٤٥٦.\n(^٢) من (ص ١).\n(^٣) في الأصل: عنه.\n(^٤) \"الاستيعاب\" ٣/ ١١٦ (١٦٧٨).\n(^٥) \"معجم الصحابة\" ٢/ ١٠٨.\n(^٦) كذا بالأصل وعليها علامة استشكال.\n(^٧) \"السنن الكبرى\" ٤/ ٢٦٩.","vol":"31","page":150},{"text":"فوهم فيه في موضعين: قوله عن مجالد. وإنما هو سلمة ومجالد، وقوله: الشعبي عن أبيه، وإنما رواه عن علي، كذا رواه (الحسين) (^١) المروذي وغيره، عن شعبة، عن سلمة ومجالد، عن الشعبي، ورواه عصام بن يوسف عن شعبة، عن سلمة، عن الشعبي، عن ابن أبي ليلى، عن علي. ورواه غندر، عن شعبة، عن سلمة، عن الشعبي، عن علي وهو الصواب، وكذا رواه إسماعيل بن سالم وحصين عن الشعبي، عن علي (^٢). ورواه في \"سننه\" من طريق أبي حصين عن الشعبي قال: أُتي علي - ﵁ - بشراحة الهمدانية وقد فجرت، فردها حتى ولدت، فلما ولدت قال: ائتوني بأقرب النساء إليها، فأعطاها ولدها، ثم جلدها ورجمها، وقال: جلدتها بالكتاب ورجمتها بالسنة، ثم قال: أيما امرأة نعى عليها ولدها أو كان اعتراف، فالإمام أول من يرجم، ثم الناس، فإن نعتها شهود، فالشهود أول من يرجم ثم الناس (^٣). ومن حديث (ابن) (^٤) هشيم، أنا إسماعيل بن سالم، عن الشعبي قال: أُتِيَ علي (بزان) (^٥) محصن فجلده يوم الخميس ثم رجمه يوم الجمعة، فقيل له: أجمعت عليه حدين فقال: جلدته بكتاب الله ورجمته بالسنة (^٦). ومن حديث حصين عن الشعبي: أُتي علي بمولاة لسعيد بن قيس قد فجرت، فضربها مائة ثم رجمها، ثم قال: جلدتها\n_________\n(^١) في الأصل: (حسين).\n(^٢) \"العلل\" ٤/ ٩٦.\n(^٣) \"سنن الدارقطني\" ٣/ ١٢٤.\n(^٤) من (ص ١).\n(^٥) في الأصل: (على زان).\n(^٦) \"سنن الدارقطني\" ٣/ ١٢٢ - ١٢٣.","vol":"31","page":151},{"text":"بكتاب الله ورجمتها بالسنة (^١). ولفظ سنيد (^٢): أتي بشراحة حبلى فقال لها علي: لعل رجلًا استكرهك! قالت: لا، قال: فلعله أتاكِ في منامك! قالت: لا، قال: فلعل زوجك أتاك سرًّا فأنت تكرهين إطلاعنا عليه، قال: فأمر بها فُحبست، فلما وضعت أخرجها يوم الخميس فجلدها مائة ثم ردها إلى الحبس، فلما كان يوم الجمعة حفر لها ورجمها. ونسبها في \"التمهيد\": شراحة بنت مالك (^٣). فسأل الدارقطني: سمع الشعبي من علي؟ قال: سمع منه حرفًا ما سمع منه غير هذا (^٤).\nوقال الحازمي: لم يثبت أئمة الحديث سماع الشعبي من علي (^٥). وقد أسلفنا هذا في كتاب: الحيض أيضًا.\nوأما حديث عبد الله بن أبي أوفى - ﵄ - فأخرجه البخاري أيضًا بعد في باب أحكام أهل الذمة، ثم قال: تابعه علي بن مسهر وخالد بن عبد الله والمحاربي وعبيدة بن حميد، عن الشيباني، وقال بعضهم: المائدة، والأول أصح (^٦).\nقلت: أما متابعة ابن مسهر فأخرجها مسلم عن ابن أبي شيبة عنه (^٧)، ومتابعة عبيدة، وهو بفتح العين، أخرجها أحمد بن منيع في \"مسنده\" عنه\n_________\n(^١) المصدر السابق ٣/ ١٢٤.\n(^٢) هو أبو علي حسين بن داود، ولقبه: سُنَيْد المصيصي صاحب \"التفسير الكبير\". قال أبو حاتم: صدوق. وقال أبو داود: لم يكن بذاك. وقال النسائي: ليس بثقة. انظر ترجمته في \"الجرح والتعديل\" ٤/ ٣٢٦، \"تهذيب الكمال\" ١٢/ ١٦١.\n(^٣) بل قالها ابن عبد البر في \"الاستذكار\" ٢٤/ ٤٠.\n(^٤) \"العلل\" ٤/ ٩٧.\n(^٥) \"الاعتبار\" ص ١٥٧.\n(^٦) سيأتي برقم (٦٨٤٠).\n(^٧) مسلم (١٧٠٢).","vol":"31","page":152},{"text":"عن أبي بكر إسحاق، عن ابن أبي أوفى قال: رجم رسول الله - ﷺ - فقلت: بعد سورة المائدة أم قبلها؟ قال: لا أدري، وروى الطبراني من حديث أبي الوليد الطيالسي، ثنا هشيم عن الشيباني عنه أنه - ﵇ - رجم يهوديًّا ويهودية (^١)، وقال البزار: هذا اللفقالا نعلم أحدًا رواه إلا هشيم بن بشير وحده.\nفصل:\nالرجم ثابت بالسنة الثابتة، وبفعل الخلفاء الراشدين، وبإجماع الصحابة بعده، وباتفاق (أئمة) (^٢) أهل العلم: الثوري، وجماعة أهل العراق ومالك في أهل المدينة، والأوزاعي في أهل الشام، والشافعي وأحمد وإسحاق وأبو ثور، قال الرب -ﷻ-: ﴿يَا أَيُّهَا الَّذِينَ امَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ﴾ [النساء: ٥٩]، وقال: ﴿مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللهَ﴾ [النساء: ٨٠]، فألزم الله خلقه طاعة رسوله، وثبتت الأخبار كما ذكرنا عن رسول الله -ﷺ - أنه أمر بالرجم ورجم، ألا ترى قول علي: رجمتها بسنة رسول الله -ﷺ -، ورجم عمر بن الخطاب - ﵁ -.\nفالرجم ثابت كما قررناه، ولا عبرة بدفع الأزارقة من الخوارج والمعتزلة الرجم معللين بأنه ليس في كتاب الله، وما يلزمهم من اتباع الكتاب مثله يلزمهم من اتباع السنة، قال تعالى ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧] فلا معنى لقول من خالف السنة وإجماع الصحابة واتفاق (أئمة) (٢) الأمة، ولا يعدون خلافًا، ولا يلتفت إليهم، بل إليه\n_________\n(^١) رواه الطبراني في \"المعجم الكبير\" ١٠/ ٣٣١ - ٣٣٢ من طريق محمد بن طلحة عن إسماعيل الشيباني، عن ابن عباس بلفظ مقارب.\n(^٢) من (ص ١).","vol":"31","page":153},{"text":"يشير قوله تعالى: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ [النور: ٨]، كما بينه رسوله، وقد كان فيما مضى: الشيخ والشيخة إذا زنيا فارجموهما البتة، فنسخ لفظًا وبقي حكمًا.\nقال البيهقي: ولا أعلم في ذلك خلافًا، وكذا قوله - ﵇ - \"لأقضين بينكما بكتاب الله\" ثم أمر أنيسًا الأسلمي بالرجم إن اعترفت (^١)، وهذا رواه الحمادان -ابن زيد وابن سلمة- وهشيم، عن علي بن زيد، عن يوسف بن مهران، عن ابن عباس قال: سمعت عمر بن الخطاب يقول: أيها الناس، إن الرجم حق فلا تجزعن عنه، فإنه - ﵇ - قد رجم، ورجم أبو بكر - ﵁ -، ورجمنا بعدهما، وسيكون قوم من هذِه الأمة يكذبون بالرجم والدجال وبطلوع الشمس من مغربها وبعذاب القبر والشفاعة، وبقوم يخرجون من النار قد امتحشوا (^٢).\nواختلف العلماء فيمن زنى بأخته أو ذات رحم منه، فقال بقول الحسن -حده حد الزاني- مالك ويعقوب ومحمد والشافعي وأبو ثور.\nوقالت طائفة: إذا زنى بالمحرمية قتل، روي عن جابر بن زيد وهو قول أحمد وإسحاق واحتجوا بحديث البراء السالف: أنه - ﵇بعث إلى رجل نكح امرأة أبيه أن يضرب عنقه، وقد أسلفنا ما فيه.\nفصل:\nقوله: (فشهد على نفسه أربع شهادات)، أخذ به مَن اعتبر تكرار\n_________\n(^١) سلف برقم (٢٦٩٥) كتاب الصلح، باب: إذا اصطلحوا على صلح جور فالصلح مردود، ورواه مسلم (١٦٩٧) كتاب الحدود، باب من اعترف على نفسه بالزنا.\n(^٢) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٧٥٠).\nقال البوصيري في \"إتحاف الخيرة المهرة\" ١/ ١٨٢ (٢٢٦): مدار هذا الحديث على علي بن زيد بن جدعان، وهو ضعيف.","vol":"31","page":154},{"text":"الإقرار والمذهب فيه ثلاثة: أحدها -وهو قول أبي حنيفة وأصحابه- لا يجب إلا باعتراف أربع (شهادات) (^١) في أربع مجالس وهو أن يغيب عن القاضي حتى لا يراه، ثم يعود إليه فيقر كما في حديث ماعز، فإن اعترف ألف مرة في مجلس واحد فهو اعتراف واحد.\nثانيها: وهو قول ابن أبي ليلى وأحمد وإسحاق والثوري والحسن بن حي والحكم بن عتيبة: يجب باعتراف أربع مرات في مجلس واحد ومجالس.\nوقال مالك والشافعي: يكفي مرة واحدة لحديث: \"واغد يا أنيس على امرأة هذا فإن اعترفت فارجمها\" (^٢) علقه بمطلق (الإقرار) (^٣).\nفصل:\nومعنى (وكان قد أحصن) أي: تزوج فهو محصن، قال ابن فارس والجوهري: هذا أحد ما جاء على أفعل فهو مفعل بفتح الصاد.\nقال ثعلب: كل امرأة عفيفة فهي محصَنة ومحصِنة، وكل امرأة متزوجة فالفتح لا غير (^٤).\n_________\n(^١) في (ص ١): مرات.\n(^٢) سلف برقم (٢٦٩٥، ٢٦٩٦).\n(^٣) في (ص ١): (الاعتراف).\n(^٤) \"مجمل اللغة\" ١/ ٢٣٧، \"الصحاح\" ٥/ ٢١٠١ مادة (حصن).","vol":"31","page":155},{"text":"<span data-type='title' id=toc-4049>٢٢ - باب لَا يُرْجَمُ المَجْنُونُ وَالمَجْنُونَةُ</span>\nوَقَالَ عَلِيٌّ لِعُمَرَ - ﵄ - أَمَا عَلِمْتَ أَنَّ الْقَلَمَ يُرُفِعَ عَنِ الْمَجْنُونِ حَتَّى يُفِيقَ، وَعَنِ الصَّبِيِّ حَتَّى يُدْرِكَ، وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ.\n\n٦٨١٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ وَسَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ أَتَى رَجُلٌ رَسُولَ اللهِ - ﷺ - وَهْوَ فِي الْمَسْجِدِ فَنَادَاهُ فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي زَنَيْتُ. فَأَعْرَضَ عَنْهُ، حَتَّى رَدَّدَ عَلَيْهِ أَرْبَعَ مَرَّاتٍ، فَلَمَّا شَهِدَ عَلَى نَفْسِهِ أَرْبَعَ شَهَادَاتٍ، دَعَاهُ النَّبِيُّ - ﷺ - فَقَالَ: «أَبِكَ جُنُونٌ؟». قَالَ: لَا. قَالَ: «فَهَلْ أَحْصَنْتَ؟». قَالَ: نَعَمْ. فَقَالَ النَّبِيُّ - ﷺ -: «اذْهَبُوا بِهِ فَارْجُمُوهُ [انظر: ٥٢٧١ - مسلم: ١٦٩١ م - فتح ١٢/ ١٢٠].\n\n٦٨١٦ - قَالَ ابْنُ شِهَابٍ، فَأَخْبَرَنِي مَنْ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ قَالَ: فَكُنْتُ فِيمَنْ رَجَمَهُ، فَرَجَمْنَاهُ بِالْمُصَلَّى، فَلَمَّا أَذْلَقَتْهُ الْحِجَارَةُ هَرَبَ، فَأَدْرَكْنَاهُ بِالْحَرَّةِ فَرَجَمْنَاهُ. [انظر: ٥٢٧٠ - مسلم: ١٦٩١ - فتح ١٢/ ١٢١].\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ - في قصة ماعز.\nوموضع الحاجة: فقال: \"أبك جنون؟ \" وأثر علي أخرجه النسائي مرفوعًا من حديث جرير بن حازم، عن سليمان بن مهران، عن أبي ظبيان، عن ابن عباس - ﵄ - قال: مر علي بن أبي طالب - ﵁ - بمجنونة بني فلان قد زنت، فأمر عمر - ﵁ - برجمها فردها علي، وقال لعمر: أما تذكر أن رسول الله - ﷺ - قال: \"رفع القلم عن ثلاثة المجنون المغلوب على عقله، وعن النائم حتى يستيقظ، وعن الصبي حتى يحتلم\" قال: صدقت فخلى عنها، ثم روى عن عطاء بن السائب، عن أبي ظبيان: أن عمر - ﵁ - أتي بامرأة قد زنت معها ولد فأمر برجمها فمرَّ بها علي - ﵁ - فأرسلها. الحديث.","vol":"31","page":156},{"text":"ومن حديث أبي حصين عن أبي ظبيان، عن علي - ﵁ - قال: \"رفع القلم عن ثلاث\" الحديث، قال النسائي: وهذا أولى بالصواب وأبو حصين أثبت من عطاء، وما حدث جرير بن حازم بمصر فليس بذاك، وحديثه عن يحيى بن أيوب أيضًا ليس بذاك، ثم قال النسائي: ما فيه شيء صحيح، والموقوف أصح وأولى بالصواب (^١).\nوحديث جرير أخرجه أبو داود أيضًا، وقد توبع على رواية، تابعه أبو الأحوص وحماد بن أبي سلمة وعبد العزيز بن عبد الصمد وغيرهم، وأخرجه أبو داود من طريق جرير عن الأعمش، عن أبي ظبيان، عن ابن عباس (^٢)، وصححه الحاكم على شرط الشيخين (^٣)، وقد بسطته في تخريجي لأحاديث الرافعي الكبير، فليراجع منه (^٤).\nفصل:\nقام الإجماع على أن المجنون إذا أصاب الحد في جنونه أنه لا حد عليه، وإن أفاق من جنونه بعد ذلك لرفع القلم عنه إذ ذاك، والخطاب غير متوجه إليه حينئذٍ.\nألا ترى قوله - ﵇ - للذي شهد أربع شهادات: \"أبك جنون؟ \" فدل قوله هذا أنه لو اعترف بالجنون لدرأ الحد عنه، وإلا فلا فائدة لسؤاله هل بك جنون أم لا؟ وقام الإجماع أيضًا على أنه إذا أصاب رجل حدًّا وهو صحيح ثم جن بعد، أنه لا يؤخذ منه الحد حتى يفيق، وعلى أن من وجب عليه حد غير الرجم وهو مريض يرجى برؤه أنه\n_________\n(^١) \"السنن الكبرى\" ٤/ ٣٢٣ - ٣٢٤.\n(^٢) أبو داود (٤٣٩٩).\n(^٣) \"المستدرك\" ١/ ٢٥٨.\n(^٤) \"البدر المنير\" ٣/ ٢٢٥ وما بعدها.","vol":"31","page":157},{"text":"ينتظرونه حتى يبرأ فيقام عليه، فأما الرجم فلا ينتظر فيه؛ لأنه إنما يراد به التلف فلا وجه للاستثناء.\nوفي \"الإشراف\" عن أحمد: لا يؤخر، يرجى برؤه أم لم يرج.\nفصل:\nقوله في حديث أبي هريرة: (فلما أذلقته الحجارة هرب)، هو ظاهر في تركه إذ ذاك، وهو مذهبنا كما ستعلمه ومذهب أحمد، وخالف الكوفيون فقالوا: إن هرب وطلبه الشرط واتبعوه في فوره ذلك أقيم عليه بقية الحد، وإن أخذوه بعد أيام لم يقم عليه بقيته، دليلنا قوله - ﵇ - \"هلَّا تركتموه\" أخرجه أبو داود من حديث يزيد بن نعيم بن هزال عن أبيه في القصة المذكورة (^١)، وأخرجه الحاكم في \"مستدركه\" وقال: صحيح الإسناد (^٢). وأخرجه الترمذي من حديث أبي هريرة، وقال: حسن (^٣). والحاكم وقال: صحيح على شرط مسلم (^٤).\nوقال ابن المنذر: يقام عليه الحد بعد يوم وبعد أيام وسنين؛ لأن ما وجب عليه لا يجوز إسقاطه بمرور الأيام والليالي، ولا حجة مع من أسقط ما أوجبه الله من الحدود، وقد بين جابر بن عبد الله معنى قوله: \"فهلَّا تركتموه\" أنه لم يرد بذلك إسقاط الحد عنه فيما أخرجه ابن إسحاق عن عاصم بن عمر بن قتادة قال: حدثني حسن بن محمد، عن علي قال: سألت جابرًا عن قصة ماعز، فقال: أنا أعرف الناس بهذا الحديث، كنت فيمن رجمه، إنا لما رجمناه فوجد من\n_________\n(^١) أبو داود (٤٤١٩).\n(^٢) \"المستدرك\" ٤/ ٣٦٣.\n(^٣) الترمذي (١٤٢٨).\n(^٤) \"المستدرك\" ٤/ ٣٦٣.","vol":"31","page":158},{"text":"الحجارة صرخ بنا: يا قوم ردوني إلى رسول الله - ﷺ - إن قومي قتلوني وغروني عن نفسي، أخبروني أنه - ﵇ - غير قاتلي، فلم ننزع عنه حتى قتلناه، ولما رجعنا إلى رسول الله أخبرناه قال: \"فهلَّا تركتم الرجل وجئتموني\" ليتثبت رسول الله فيه، فأما لترك حدٍّ فلا (^١).\nفصل:\nواختلفوا إذا أقر بالزنا ثم رجع عن إقراره، فقالت طائفة: يترك ولا يحد، هذا قول عطاء والزهري والثوري والكوفيين والشافعي وأحمد وإسحاق، واختلف عن مالك في ذلك فحكى عنه القعنبي أنه إذا اعترف، ثم رجع وقال: إنما كان ذلك مني على وجه كذا وكذا، لشيء يذكره أن ذلك يقبل منه، فلا يقام عليه الحد.\nوقال أشهب: يقبل رجوعه إن جاء بعذر وإلا لم يقبل، وروى ابن عبد الحكم عن مالك أنه إذا اعترف بغير مجنَّة ثم نزع لم يقبل منه رجوعه، وقاله أشهب وأهل الظاهر.\nوممن روى عنه عدم القبول ابن أبي ليلى والحسن البصري، واحتج الشافعي بالحديث السالف: \"هلَّا تركتموه\" (^٢) فكل حديثه فهو كذا، وبقوله له: \"لعلك قبلت أو غمزت\"، فالشارع كان يلقنه ويعرض عليه بعد اعتراف قد سبق منه، فلو أنه قال: نعم قبلت أو غمزت لسقط عنه حد الرجم، وإلا لم يكن لتعريضه لذلك معنى، فعلم أنه إنما لقنه لفائدة وهي الرجوع، وحجة الآخرين أن الحد لازم بالبينة أو بالإقرار، وقد تقرر أنه لو لزم الحد بالبينة لم يقبل رجوعه، فكذا الإقرار.\n_________\n(^١) رواه أبو داود (٤٤٢٠).\n(^٢) سبق تخريجه.","vol":"31","page":159},{"text":"قالوا: وقوله: \"هلَّا تركتموه\" لا يوجب إسقاط الحد، ويحتمل أن يكون لما ذكره جابر أولًا من النظر في أمره والتثبت في المعنى الذي هرب من أجله، ولو وجب أن يكون الحد ساقطًا (عنه) (^١) بهربه لوجب أن يكون مقتولًا خطأ، وفي تركه - ﵇ - إيجاب الدية على عواقل القاتلين له بعد هربه دليل على أنهم قاتلون من عليه القتل، إذ لو كان دمه محقونًا بهربه لأوجب عليهم ديته، وليس في شيء من إخباره دلالة على الرجوع عما أقر به، وأكثر ما فيه أنه سأل عندما نزل به من الألم أن يرد إلى رسول الله - ﷺ -، ولم يقل: ما زنيت.\nقال ابن المنذر: وهذا القول أشبه بالصواب.\nفصل:\nروى الشافعي عن رجل، عن عنبسة، عن علي بن عبد الأعلى، عن أبيه، عن أبي جحيفة أن عليًّا - ﵁ - أتى بصبي قد سرق بيضة فشك في احتلامه، فأمر به فقطعت بطون أنامله، قال الشافعي: لا أعلم أحدًا يقول بهذا، إنما يقولون: ليس على صبي (قطع) (^٢) حتى يحتلم أو يبلغ خمس عشرة سنة (^٣).\nقال البيهقي: أورده أبو عبد الله فيما ألزم العراقيين في خلاف علي، وفي إسناده نظر (^٤).\nفصل:\nلا يخفى أن هذا الرجل هو ماعز بن مالك الأسلمي كان يتيمًا عند\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) \"الأم\" ٧/ ١٦٨.\n(^٤) \"معرفة السنن والآثار\" ١٢/ ٣٩٧.","vol":"31","page":160},{"text":"هزال، فأمره هزال أن يأتي رسول الله فيخبره فوقع ما وقع.\nفصل:\nفيه الرجم من غير جلد، وخالف فيه مسروق وأهل الظاهر في الجمع.\nفصل:\nمعنى (أذلقته): أحرقته، كما جاء في رواية: وأوجعته، قال الداودي، وقال ابن فارس: الإذلاق: سرعة الرمي (^١)، وعبارة غيره: بلغت منه الجهد حتى ذلق، وهو بالذال المعجمة والقاف، وفي حديث عائشة - ﵂ - أنها كانت تصوم في السفر حتى أذلقتها السموم أي: أذابتها، ويقال: جهدتها.\nقال ابن الأعرابي: أذلقه الصوم: أضعفه.\nويروى أن أيوب - ﵇ - قال في مناجاته: أذلقني البلاء، فتكلمت. أي: جهدني، وكل ما آذاك فقد أذلقك.\nوفي \"الصحاح\": الذلق بالتحريك: القلق، وقد ذلق بالكسر، وأذلقته، وأما (ذلق) (^٢) بالتسكين من كل شيء: حده (^٣). وقال بعضهم: هو بدال مهملة، ومعناه: خروج الشيء من موضعه بسرعة، يقال: دلق السيف من غمده: إذا خرج بسرعة لم يسله، ويقال: دلق السيل على القوم: إذا خرج عليهم ولم يشعروا به، فكأن الحجارة آتية من كل مكان كالسيل إذا ظهر على الوادي فلا يدرى من أين جاء.\n_________\n(^١) \"مجمل اللغة\" ١/ ٣٦٠ مادة (ذلق).\n(^٢) في الأصول: ذالق. والمثبت من \"الصحاح\".\n(^٣) \"الصحاح\" ٤/ ١٤٧٩.","vol":"31","page":161},{"text":"فصل: في نبذ من فوائد حديث الباب:\nالبخاري أخرجه من طريق ابن شهاب عن أبي سلمة وسعيد بن المسيب، عن أبي هريرة، وفي آخره: قال ابن شهاب: فأخبرني من سمع جابر بن عبد الله قال: فكنت فيمن رجمه .. الحديث.\nالظاهر أن المحدث لابن شهاب أبو سلمة، كما أخرجه بعد في باب الرجم بالمصلى، حيث ساقه من حديث معمر عن الزهري، عن أبي سلمة، عن جابر، وفي آخره: فقال له - ﵇ -: \"خيرًا\" وصلى عليه. ولم يقل يونس وابن جريج عن الزهري: فصلى عليه.\nوفي بعض نسخ البخاري: سئل أبو عبد الله: فصلى عليه يصح؟، قال: رواه معمر. قيل له: رواه غير معمر؟ قال: لا (^١). ثم ساقه -في باب رجم المحصن- البخاري من حديث يونس عن الزهري، عن أبي سلمة، عن جابر (^٢).\nومتابعة ابن جريج أخرجها مسلم، حدثنا إسحاق، ثنا عبد الرزاق، ثنا معمر، عن ابن جريج، عن الزهري، عن أبي سلمة فذكره (^٣).\nوقال البيهقي قوله: (فصلى عليه) خطأ لإجماع أصحاب عبد الرزاق على خلافه، ثم إجماع أصحاب الزهري على خلافه (^٤). وقال غيره: قد اضطرب في ذلك، ففي حديث أبي سعيد: فما استغفر له رسول الله - ﷺ - ولا سبه، وفيه: فما حفرنا له (^٥).\n_________\n(^١) سيأتي برقم (٦٨٢٠)\n(^٢) سلف قريبًا برقم (٦٨١٤).\n(^٣) مسلم (١٦٩١) كتاب الحدود، باب من اعترف على نفسه بالزنا.\n(^٤) \"معرفة السنن والآثار\" ١٢/ ٣٠٢.\n(^٥) رواه مسلم (١٦٩٤/ ٢٠).","vol":"31","page":162},{"text":"وقال أبو داود: ولم يصل عليه (^١).\nوأخرج له مسلم من حديث بريدة مطولًا، وفيه طلب الاستغفار له، وفي آخره: \"لقد تاب توبة لو قسمت بين أمة لوسعتهم\" (^٢)، وفيه: أنه حفر له حفرة، وفي رواية له في قصة الغامدية: ثم أمر بها فحفر لها إلى صدرها ثم أمر الناس فرجموها (^٣). وفي رواية من حديث نعيم بن هزال أن المزني بها كانت جارية لهزال ترعى يقال لها فاطمة، وفي \"السنن\" لأبي قرة: قال ابن جريج: اختلفوا، فقائل يقول: ربط ماعز إلى شجرة، وفيها: أنه طول في الأوليين من الظهر حتى كاد الناس يعجزون عنها من طول الصلاة. وفيها: رماه ابن الخطاب بلَحْي بعير فأصاب رأسه فقتله. وفيها: فقيل يا رسول الله أنصلي عليه؟ قال: \"لا\" وفي الغد طول أيضًا، وقال: صلوا على صاحبكم، فصلى عليه رسول الله - ﷺ - والناس.\nوفي \"سنن\" الكجي من حديث اللجلاج: \"لا تقولوا خبيث، لهو عند الله أطيب من ريح المسك\" (^٤)، وفي \"مسند عبد الله (بن وهب) (^٥) \" من حديث يزيد بن نعيم بن هزال فلقيت عبد الله بن أنيس وهو نازل من مأدبته وأخذ له وظيفا (^٦) من بعير فرماه به فقتله، وفيه من حديث أبي ذر أنه قال له: \"ألم تر إلى صاحبكم قد غفر له وأدخل الجنة\" (^٧).\n_________\n(^١) أبو داود (٤٤٢١).\n(^٢) مسلم (١٦٩٥/ ٢٢).\n(^٣) المصدر السابق (١٦٩٥/ ٢٣).\n(^٤) رواه أبو داود (٤٤٣٥).\n(^٥) من (ص ١).\n(^٦) الوظيف: مستدق الذراع. انظر: \"القاموس المحيط\" ص ٨٦٠.\n(^٧) رواه أحمد ٥/ ١٧٩.","vol":"31","page":163},{"text":"وفي \" (علل) (^١) الترمذي المفردة\" من حديث أبي الفيل أنه - ﵇ - قال: \"لا تشتمه\" يعني ماعز بن مالك، ثم قال: سألت البخاري عنه فقال: لا أعلم أحدًا رواه عن سماك غير الوليد بن أبي ذر. قلت له: أبو الفيل له صحبة؟ قال: لا أدري، ولا أعرف اسمه ولا يُعرف له غير هذا الحديث الواحد (^٢).\nقال ابن عبد البر: وروى قصة ماعز في قصة اعترافه بالزنا ورجمه عن رسول الله - ﷺ - ابنُ عباس وجابر بن عبد الله وابن سمرة وسهل بن سعد ونعيم بن هزال وأبو سعيد الخدري، وفي أكثرها أنه اعترف أربع مرات، وفي بعضها: مرتين، وفي بعضها: ثلاثًا (^٣).\nقلت: ورواها أيضًا الصديق أخرجها الترمذي في \"علله المفردة\" (^٤)، وأبو بردة أخرجها ابن أبي شيبة في \"مصنفه\" (^٥)، (وعلي) (^٦) وأبو ذر - أخرجه ابن وهب- واللجلاج وأبو الفيل كما سلف.\nفصل:\nروى أبو داود من حديث سهل بن سعد عن رسول الله - ﷺ - أن رجلًا أتاه فأقر عنده أنه زنى بامرأة سماها، فبعث النبي - ﷺ - إلى المرأة فسألها عن ذلك فأنكرت أن تكون زنت، فجلده الحد وتركها (^٧).\n_________\n(^١) من (ص ١).\n(^٢) \"علل الترمذي\" ٢/ ٥٩٨ - ٥٩٩.\n(^٣) \"التمهيد\" ١٢/ ١٠٦.\n(^٤) \"علل الترمذي\" ٢/ ٥٩٧.\n(^٥) \"المصنف\" ٥/ ٥٣٣.\n(^٦) من (ص ١).\n(^٧) أبو داود (٤٤٦٦).","vol":"31","page":164},{"text":"فصل:\nتكراره - ﵇ - ماعزًا ليعرض له بالرجوع، وقال البيهقي: لم يكن لاشتراط التكرار في الاعتراف، ولكنه كان يستنكر عقله، فلما عرف صحته استفسر منه الزنا، فلما فسره أمر برجمه (^١)، ولهذا قال في حديث ابن عباس في البخاري كما سيأتي: \"أنكتها؟ \"- لا يكني (^٢).\nونقل ابن حزم عن طائفة الاكتفاء بمرة في الحدود، وأنه قول الحسن بن حي وحماد بن أبي سليمان وعثمان البتي ومالك والشافعي وأبي ثور وأبي سليمان وجميع أصحابهم.\nوعن طائفة أخرى: لا يقام على أحد حد الزنا بإقراره حتى (يقر) (^٣) أربع مرات، ولا يقام عليه حد القطع والسرقة حتى يقر به مرتين، وحد الخمر كذلك، وفي القذف واحدة، وأنه مروي عن أبي يوسف (^٤).\nوأنه لما ذكر ابن حزم حديث الغامدية قال: فيه البيان الجلي من الشارع لأي شيء رد ماعزا، وأنه لا يحتاج إلى ترديدها لظهور ما أقرت به، فدل على أن ترديده ما كان للإقرار، وإنما كان لتهمة عقله أو أنه لا يدريه.\nقال: وحديث [ابن مضاض، فإن ابن مضاض مجهول] (^٥) لا يدرى من هو - عن أبي هريرة في ترداد ماعز أربعًا (^٦). قلت: صوابه عبد الرحمن بن الهضهاض.\n_________\n(^١) \"معرفة السنن والآثار\" ١٢/ ٣٠٥.\n(^٢) سيأتي برقم (٦٨٢٤).\n(^٣) في الأصل يقول، والمثبت من (ص ١).\n(^٤) \"المحلى\" ١١/ ١٧٦.\n(^٥) كتبت في الأصل: ابن مضاف، وابن مضاف فيه مجهول. والمثبت من \"المحلى\".\n(^٦) \"المحلى\" ١١/ ١٧٨ - ١٧٩ بتصرف.","vol":"31","page":165},{"text":"قال أبو حاتم: وهو أصح من (هضاض) (^١) (^٢). وذكر الخلاف البخاري في \"تاريخه\"، وقال عبد الرزاق: ابن الصامت حديثه في أهل الحجاز ليس يعرف إلا بهذا (الوجه) (^٣) (^٤)، وذكره مسلم في \"طبقاته\" في الطبقة الأولى من أهل المدينة.\nوقال: عبد الرحمن بن صامت ابن عم أبي هريرة، وقال حماد بن سلمة: ابن هياض، وقال بعضهم: (هضهاض) (^٥)، وزاد في كتاب \"الوحدان\" هضابًا، ثم قال: الله أعلم أيهم الحافظ للصواب. وذكره ابن حبان في \"ثقاته\" (^٦). وقال مسلمة بن القاسم في كتابه: معروف، قال: وقد جاء عن أبي هريرة حسن صحيح ببيان بطلان ظنهم، ثم ساقه من حديث عبد الرحمن بن الصامت عن أبي هريرة أنه سمعه يقول: جاء الأسلمي إلى رسول الله - ﷺ - فشهد على نفسه أربع مرات بالزنا، يقول: أتيت امرأة حرامًا. كل ذلك يعرض عنه رسول الله - ﷺ -، فأقبل في الخامسة فقال: \"أنكحتها؟ \" قال: نعم. قال: \"فهل تدري ما الزنا؟ \" قال: نعم، أتيت منها حرامًا ما يأتي الرجل من أهله حلالًا. قال: \"فما تريد بهذا القول؟ \" قال: أريد أن تطهرني. قال: فأمر به فرجم، فهذا خبر صحيح.\n_________\n(^١) في الأصل: (ابن هضهاض). والمثبت من (ص ١).\n(^٢) \"الجرح والتعديل\" ٥/ ٢٩٧.\n(^٣) في (ص ١): (الواحد).\n(^٤) \"التاريخ الكبير\" ٥/ ٣٦١، قول عبد الرزاق عن ابن جريج عن أبي الزبير. \"مصنف عبد الرزاق\" ٧/ ٣٢٢.\n(^٥) في (ص ١): مهعياض.\n(^٦) \"الثقات\" ٥/ ١١٤.","vol":"31","page":166},{"text":"وفيه: أن الشارع لم يكتف بتقريره أربعًا حتى أقر في الخامسة، ثم لم يكتف بذلك حتى سأله السادسة: \"هل تعرف ما الزنا؟ \" فلما عرف أنه يعرفه لم يكتف بذلك حتى سأله في السابعة: \"ما تريد بهذا؟ \" ليختبر عقله، فلما عرف عقله أقام عليه الحد.\nقلت: فكأنه يرى غير ابن الهضهاض.\nفصل:\nاختلف العلماء في الحفر للمرجوم، قال أبو عمر: روي عن علي أنه حفر لشراحة إلى السرة، وأن الناس أحدقوا لرجمها، فقال: ليس هكذا الرجم إني أخاف أن يصيب بعضكم بعضًا، ولكن صفوا كما تصفون في الصلاة، ثم قال: والرجم رجمان، رجم سر، ورجم علانية، فما كان منه بإقرار، فأول من يرجم الإمام ثم الناس (وما كان منه ببينة، فأول من يرجم البينة، ثم الإمام، ثم الناس) (^١) (^٢).\nوقد أسلفنا الحفر له وللغامدية، وفي ابن أبي شيبة من حديث أبي عمران: سمعت شيخنا يحدث عن ابن أبي بكرة، عن أبيه أنه - ﵇ - رجم امرأة فحفر إلى السرة (^٣).\nوقال مالك: لا يحفر للمرجوم، وإن حفر للمرجومة فحسن.\nوفي كتاب ابن بطال: ولا يحفر لهما، وإن حفر فحسن (^٤).\nوقال الشافعي وابن وهب: إن شاء حفر، وإن شاء لم يحفر.\n_________\n(^١) من (ص ١).\n(^٢) \"الاستذكار\" ٢٤/ ٤٠.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٥٣٧ بلفظ: إلى الثندؤة.\n(^٤) \"شرح ابن بطال\" ٨/ ٤٣٨.","vol":"31","page":167},{"text":"وقال أحمد: [أكثر الأحاديث] (^١) على ألا يحفر. لا جرم قال أصبغ: يستحب أن يحفر لهما، ويرسل يداه يدرأ بهما عن وجهه.\nوقال أشهب: الأحسن أن لا يحفر له. وروي عنه: يحفر له، كما سلف عن أصبغ، وحكي في \"الإشراف\" عن أبي حنيفة أن الإمام مخير في ذلك، وعن الشافعي: يحفر لها إن ثبت زناها بالبينة دون الإقرار. وبه قال الفرضي من المالكية.\n_________\n(^١) مكانها بياض في الأصل، وقال في هامشها: (كذا بياض في أصله). والمثبت عن ابن بطال.","vol":"31","page":168},{"text":"<span data-type='title' id=toc-4050>٢٣ - باب لِلْعَاهِرِ الحَجَرُ</span>\n٦٨١٧ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ عَنْ عَائِشَةَ - ﵂ - قَالَتِ: اخْتَصَمَ سَعْدٌ وَابْنُ زَمْعَةَ، فَقَالَ النَّبِيُّ - ﷺ -: «هُوَ لَكَ يَا عَبْدُ ابْنَ زَمْعَةَ، الْوَلَدُ لِلْفِرَاشِ، وَاحْتَجِبِي مِنْهُ يَا سَوْدَةُ». زَادَ لَنَا قُتَيْبَةُ، عَنِ اللَّيْثِ: «وَلِلْعَاهِرِ الْحَجَرُ». [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح ١٢/ ١٧٢].\n\n٦٨١٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ: قَالَ النَّبِيُّ - ﷺ -: «الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الحَجَرُ». [انظر: ٦٧٥٠ - مسلم: ١٤٥٨ - فتح ١٢/ ١٢٧].\nذكر فيه حديث عائشة - ﵂ - السالف. وفي آخره: زَادَ قُتَيْبَةُ، عَنِ اللَّيْثِ: \"وَلِلْعَاهِرِ الحَجَرُ\".\nوحديث أبي هُرَيْرَةَ قال: قَالَ النَّبِيُّ - ﷺ -: \"الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الحَجَرُ\".\nومعناه: أن الزاني لا حظ له في الولد، ولا يلحق به نسبه، والعرب تقول لمن طلب شيئًا ليس له: بفيك الحجر. تريد الخيبة. وقال بعضهم: وإنما له (الحجر) (^١) يرجم بها، أي: إذا كان محصنًا. والعاهر: الزاني.\nوذكر ابن الأعرابي أن الفراش عند العرب يقال للرجل والمرأة؛ لأن كل واحد منهما فراش لصاحبه، وقد سلف ما فيه قريبًا في الفرائض.\n_________\n(^١) في الأصل: الرجم. والمثبت من (ص ١).","vol":"31","page":169},{"text":"<span data-type='title' id=toc-4051>٢٤ - باب الرَّجْمِ في البَلَاطِ</span>\n٦٨١٩ - حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ، حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، عَنْ سُلَيْمَانَ، حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: أُتِيَ رَسُولُ اللهِ - ﷺ - بِيَهُودِيٍّ وَيَهُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا، فَقَالَ لَهُمْ: «مَا تَجِدُونَ في كِتَابِكُمْ؟». قَالُوا: إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيَةَ. قَالَ عَبْدُ اللهِ بْنُ سَلَامٍ: ادْعُهُمْ يَا رَسُولَ اللهِ بِالتَّوْرَاةِ. فَأُتِيَ بِهَا فَوَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ، وَجَعَلَ يَقْرَأُ مَا قَبْلَهَا وَمَا بَعْدَهَا، فَقَالَ لَهُ ابْنُ سَلَامٍ: ارْفَعْ يَدَكَ. فَإِذَا آيَةُ الرَّجْمِ، تَحْتَ يَدِهِ، فَأَمَرَ بِهِمَا رَسُولُ اللهِ - ﷺ - فَرُجِمَا. قَالَ ابْنُ عُمَرَ: فَرُجِمَا عِنْدَ الْبَلَاطِ، فَرَأَيْتُ الْيَهُودِيَّ أَجْنَأَ عَلَيْهَا. [انظر: ١٣٢٩ - مسلم: ١٦٩٩ - فتح ١٢/ ١٢٨].\nذكر فيه حديث ابن عُمَرَ - ﵄ - قَالَ: أُتِيَ النبي - ﷺ - بِيَهُودِيٍّ وَيَهُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا، فَقَالَ لَهُمْ: «مَا تَجِدُونَ في كِتَابِكُمْ؟». قَالُوا: إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيَةَ. فقَالَ عَبْدُ اللهِ بْنُ سَلَامٍ: ادْعُهُمْ يَا رَسُولَ اللهِ بِالتَّوْرَاةِ. فَأُتِيَ بِهَا فَوَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ، وَجَعَلَ يَقْرَأُ مَا قَبْلَهَا وَمَا بَعْدَهَا، فَقَالَ لَهُ ابْنُ سَلَامٍ: ارْفَعْ يَدَكَ. فَإِذَا آيَةُ الرَّجْمِ تَحْتَ يَدِهِ، فَأَمَرَ بِهِمَا رَسُولُ اللهِ - ﷺ - فَرُجِمَا. قَالَ ابْنُ عُمَر - ﵄ -: فَرُجِمَا عِنْدَ الْبَلَاطِ، فَرَأَيْتُ اليَهُودِيَّ جنى عَلَيْهَا.\nهذا الحديث سلف شرحه في المناقب في باب قول الله تعالى: ﴿يَعْرِفُونَهُ﴾ [البقرة: ١٤٦] وذكره هناك من طريق مالك، عن نافع، عن ابن عمر - ﵄ - (^١)، وذكره هنا من طريق سليمان: وهو ابن بلال، عن عبد الله بن دينار، عن ابن عمر، ويرد ذلك على أبي نعيم حيث جمع أحاديث عبد الله بن دينار وأغفل هذا.\n_________\n(^١) سلف برقم (٣٦٣٥).","vol":"31","page":170},{"text":"وفي البخاري وغيره عنه عدة أحاديث.\nوالتجبيه -بمثناة فوق، ثم جيم، ثم موحدة، ثم مثناة تحت، ثم هاء-: أن تحمم وجوه الزانيين، ويحملا على بعير أو حمار، ويخالف بين وجوههما، وأصلها أن يحمل اثنان على دابة ويجعل قفا أحدهما إلى قفا الآخر.\nقال ابن التين: ورويناه بفتح الباء، وليس ببين، وإنما هو مصدر جبب تجبيبًا مثل: كلم تكليمًا، والباء ساكنة والهاء من أصل الفعل، وذكرت (هناك) (^١) عن \"شرحي للعمدة\" أن في (يحني) سبع روايات كلها راجعة إلى الوقاية عنها (^٢)، منها الحاء المهملة، يقال: أحنى يحني إحناء، أي: يميل عليها ليقيها الحجارة، وفيه لغة أخرى: جنى يجني، وأصل الجنأ: ميل في الظهر، وقيل: في العنق.\nوفي المهملة يقال: حنا عليه يحنو (حفوا) (^٣) وأحنى يحني أي: يعطف ويشفق ويكب عليها.\nومعنى (أحدثا): زنيا. و(تحميم الوجه) تسخيمه بالفحم. وفي رواية للبخاري: (تسخم وجوههما) (^٤). وفي أكثر نسخ مسلم: يحملهما. بالحاء واللام، وروي بالجيم.\nقال أبو عبيد: يرويه أهل الحديث: يجني، وإنما هو: يجنأ مهموز. قال الجوهري: جنى الرجل على الشيء يجنو جنوءًا إذا انكب (^٥)،\n_________\n(^١) من (ص ١).\n(^٢) \"الإعلام بفوائد عمدة الأحكام\" ٩/ ١٨٨ - ١٨٩.\n(^٣) من (ص ٢).\n(^٤) سيأتي برقم (٧٥٤٣) كتاب التوحيد، باب: ما يجوز من تفسير التوراة.\n(^٥) \"الصحاح\" ١/ ٤١ مادة (جنأ).","vol":"31","page":171},{"text":"فإن كان ذلك من خلفه قيل: حنى، ومنه قيل للترس إذا صنع معيبًا محنيًّا.\nقال ابن التين: ورويناه هنا (أجنأ) مهموز بالجيم رباعي، وهو في \"الصحاح\" ثلاثي، وعند الهروي مثل ما رويناه.\nقال: يقال أجنى عليه يجنو جنأ إذا انكب عليه يقيه شيئًا.\nفصل:\nتبويبه بما ذكر؛ لأجل ما ذكر في الحديث، وهو بفتح الباء وكسرها.\nقال أبو عبد الله الحموي ياقوت: هو موضع مبلط بالحجارة بين مسجد رسول الله - ﷺ - والسوق (^١) - وقول الشاعر فيما أنشده أبو عبيد البكري:\nلولا رجاؤك ما زرنا البلاط وما … كان البلاط لنا أهلًا ولا وطنًا (^٢)\nهو غير البلاط، وهو قرية بالغوطة، [وبلاط] (^٣) عوسجة حصن من أعمال شنتبرية بالأندلس، بلاط: كانت قصبة (الجوار) (^٤) من نواحي حلب، وبلاط: موضع بالقسطنطينية كان مجلسًا للأسرى أيام سيف الدولة بن حمدان (^٥).\nوأما ابن بطال قال: تبيوبه بذلك لا يقتضي معنى، والبلاط وغيره من الأمكنة سواء، وإنما ترجم به؛ لأنه مذكور في الحديث.\n_________\n(^١) \"معجم البلدان\" ١/ ٤٧٧.\n(^٢) \"معجم ما استعجم\" ١/ ٢٧١.\n(^٣) في الأصل (وبلاد) وهو تحريف، كما نبه على مثله عبد السلام هارون. انظر هامش \"جمهرة أنساب العرب\" ص ٤٩٨.\n(^٤) من (ص ١).\n(^٥) \"معجم البلدان\" ١/ ٤٧٧.","vol":"31","page":172},{"text":"قال الأصمعي: البلاط: الأرض الملساء (^١). وقال ابن فارس: كل شيء فرشت به الدار من حجر وغيره (^٢).\nزاد ابن التين: لعل فائدة التبويب أنها أرض لا يحفر فيها، وأغفلا ما قدمناه أولًا.\nفصل:\nذكر ابن إسحاق، عن الزهري، عن أبي هريرة أن هذا الحديث كان حين قدم رسول الله - ﷺ - إلى المدينة (^٣).\nفصل:\nجاء في أبي داود أنه - ﵇ - راح إلى بيت المدراس، وسأل اليهود عن حكم الزانيين (^٤)، ويحتمل أحد معنيين:\nإما أن يكون لما أراد الله من تكذيبهم وإظهار ما بدلوه من حكمه وكذلك ألقى الله تعالى في قلوبهم التحاكم إليه، وأعلمه أن في التوراة حكم الله في ذلك؛ لقوله تعالى: ﴿وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللهِ﴾ [المائدة: ٤٣].\nثانيهما: أن يكون حكم الرجم لم ينزل بعد، وقد روى معمر، عن ابن شهاب قال: فبلغنا أن هذِه الآية نزلت فيهم ﴿إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ﴾ [المائدة: ٤٤] فكان رسول الله - ﷺ - منهم (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٣٧.\n(^٢) \"مجمل اللغة\" ١/ ١٣٥.\n(^٣) \"سيرة ابن هشام\" ٢/ ١٩٣، ورواه أبو داود (٤٤٥١).\n(^٤) \"سنن أبي داود\" (٤٤٤٩).\n(^٥) \"أسباب نزول القرآن\" للواحدي ص ١٩٩ (٣٩٢)، \"سنن أبي داود\" (٤٤٥٠).","vol":"31","page":173},{"text":"فصل:\nوفي الحديث حجة لمالك جواز تحاكم أهل الكتاب إذا تحاكموا إلينا، أنه جائز أن يترجم عنهم مترجم واحد كما ترجم عبد الله بن سلام عن التوراة وحده، وسيأتي في كتاب الأحكام ما للعلماء في ذلك.\nفصل:\nوفي قوله: (فرأيت اليهودي أحنى عليها) دليل أنه لا يحفر للمرجوم ولا للمرجومة؛ لأنه لو كان حفر ما استطاع أن يحنى عليها، وبه استدل مالك، وقد سلفت المسألة في الباب قبله، ووقع في كلام ابن التين أنه ثبت أنه لم يحفر لماعز وحفر للغامدية، وكانت (معروفة) (^١)، ثم ذكر رواية مسلم في الحفر لماعز، وفي قصة الجهينية أنه شد عليها ثيابها، ثم أمر برجمها من غير ذكر حفر.\nوفيه حجة للثوري أن المحدود لا يقعد ويضرب قائمًا، والمرأة قاعدة، والحديث يدل له، فإنه كان يجنأ عليها، وقال مالك: الرجل والمرأة في الحدود كلها سواء لا يقام واحد منهما ويضربان قاعدين، ويجرد الرجل ويترك على المرأة ما يسترها ولا يقيها الضرب (^٢). وقال الشافعي والليث وأبو حنيفة: الضرب في الحدود كلها قائمًا مجردًا غير ممدود إلا حد القذف فإنه يضرب وعليه من ثيابه ما لا يقيه الضرب.\nفصل:\nوقوله: (فإذا آية الرجم تحت يده)، قيل: في ذلك نزل: ﴿يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ﴾ [النساء: ٤٦].\n_________\n(^١) كذا بالأصل، ولعلها: معترفة.\n(^٢) \"شرح ابن بطال\" ٨/ ٤٣٧ - ٤٣٩.","vol":"31","page":174},{"text":"وفي أبي داود من حديث البراء بن عازب لما أمر به فرجم فأنزل الله: ﴿يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ﴾ [المائدة: ٤١] إلى قوله: ﴿ومَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾ [المائدة: ٤٥] وفي أثناء هذِه الايات: ﴿يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهَ﴾ (^١).\nفصل:\nواحتج به أصحاب أبي حنيفة على جواز شهادة الكفار بعضهم على بعض؛ لأنه رجمهما بقولهم، وأجاب المخالفون بالمنع، وأن الشافعي روى فيه أنه - ﵇ - سألهما فأقرا، فكان الرجم بالإقرار.\nقال ابن الطلاع: أو يجوز أن يكون بوحي أو بشهادة مسلمين.\nفصل:\nقد روينا ما نزل عقب رجمه من طريق أبي داود عن البراء، وعن الزهري قال: سمعت رجلًا من مزينة ممن سمع العلم -ونحن عند ابن المسيب- يحدث عن أبي هريرة قال: زنى رجل من اليهود وامرأة حين قدم - ﵇ - المدينة فخير في ذلك بقوله: ﴿فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُم﴾ [المائدة: ٤٢] الحديث (^٢)، وفي آخره قول ابن شهاب السالف قبيل هذِه الفصول: فبلغنا أن هذِه الآية نزلت فيهم: ﴿إِنَّا أَنْزَلْنَا التَّوْرَاةَ﴾ الآية (^٣) [المائدة: ٤٤]، ولابن إسحاق أنهم قالوا: إن حكم فيهم بالتجبيه فاتبعوه (فإنه ملك) (^٤) وصدِّقوه، وإن (هو) (^٥) حكم بالرجم فإنه نبي فاحذروه (قال: ما في أيديكم أن تسألوه) (^٦).\n_________\n(^١) \"سنن أبي داود\" (٤٤٤٨).\n(^٢) رواه أبو داود (٤٤٥١).\n(^٣) السابق (٤٤٤٨)، (٤٤٥٠).\n(^٤) من (ص ١).\n(^٥) من (ص ١).\n(^٦) هكذا في الأصل، وعند ابن هشام: (على ما في أيديكم أن يسلبكموه) ولعله الصواب.","vol":"31","page":175},{"text":"وفيه: فجاء رسول الله - ﷺ - بابن صوريا وكان غلامًا شابًّا، فلما ناشده، قال: اللهم نعم، أما والله يا أبا القاسم إنهم ليعرفون أنك نبي مرسل، ولكنهم يحسدونك (^١). وأخرجه أبو داود من حديث جابر والشعبي عن رسول الله - ﷺ - (^٢). وأصل حديث جابر في مسلم (^٣)، وروى القصة أيضًا عبد الله بن الحارث بن جَزْء الزبيدي، أخرجه ابن وهب، وجابر بن سمرة أخرجه الترمذي، وقال: حسن غريب (^٤). وابن عباس أخرجه أبو قرة.\nفصل:\nقال أبو محمد بن حزم: جاء عن علي - ﵁ - أنه قال: لا حد على أهل الذمة في الزنا. وعن ابن عباس: لا حد عليهم في السرقة.\nوقال أبو حنيفة: لا حد على أهل الذمة في الزنا ولا في شرب الخمر، وعليهم الحد في القذف والسرقة إلا لمعاهد، لكن (يضمنها) (^٥). وقال محمد بن الحسن: لا أمنع الذمي من الزنا ولا من شرب الخمر، وأمنعه من الغناء.\nوقال مالك: لا حد على أهل الذمة في الزنا ولا في شرب الخمر، وعليهم الحد في القذف والسرقة، وقال الشافعي وأبو سليمان وأصحابهما: عليهم الحد في كل ذلك، قال الله تعالى: ﴿وَأَنِ احْكُمْ\n_________\n(^١) \"سيرة ابن هشام\" ٢/ ١٩٣ - ١٩٤.\n(^٢) \"سنن أبي داود\" (٤٤٥٢).\n(^٣) مسلم (١٧٠١).\n(^٤) \"سنن الترمذي\" (١٤٣٧).\n(^٥) بياض في الأصل، وقال بهامشه: كذا بياض في أصله والمثبت من \"المحلى\" لابن حزم.","vol":"31","page":176},{"text":"بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ﴾ [المائدة: ٤٩] وقال: ﴿أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ (٥٠)﴾ [المائدة:٥٠] فإن ذكروا ما روينا عن الثوري، عن سماك بن حرب، عن قابوس بن المخارق، عن أبيه قال: كتب محمد بن أبي بكر إلى علي بن أبي طالب في مسلم زنى بنصرانية، فكتب إليه: أقم على المسلم الحد، وادفع النصرانية إلى أهل دينها (^١). ومن حديث عبد الرزاق عن ابن جريج، وعن سفيان بن سعيد؛ كلاهما عن عمرو بن دينار، عن مجاهد أن ابن عباس كان لا يرى على أهل الذمة حدًّا (^٢)، وعن ربيعة أنه قال في اليهودي والنصراني: لا أرى عليهما في الزنا حدًّا. وقد كان لهم من الوفاء بالذمة أن يخلى بينهم وبين دينهم.\nقال ابن حزم: وما نعلم لمن قال بهذا حجة غير ما ذكرناه، ولا حجة للحنفيين والمالكيين فيه؛ لأن الآية الكريمة عامة لا خاصة، وهم قد خصوا، والرواية عن علي لا تصح؛ لأن سماكًا ضعيف وقابوس مجهول (^٣).\nقلت: قد ذكرته أنت -أعني: قابوسًا- في الصحابة الذين رووا عن النبي - ﷺ - ستة أحاديث، وذكر ابن يونس في \"تاريخ الغرباء\" قابوس بن المخارق، ويقال: ابن أبي المخارق سليم الشيباني الكوفي، قدم مصر (مع) (^٤) محمد بن أبي بكر في خلافة علي قد ذُكر وحُكي عنه.\n_________\n(^١) \"مصنف عبد الرزاق\" ٧/ ٣٩٦.\n(^٢) \"المحلى\" ١١/ ١٥٨ - ١٥٩ بتصرف.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٦/ ٦٢، والبيهقي ٨/ ٢٤٧.\n(^٤) في الأصل: (سمع).","vol":"31","page":177},{"text":"وقال النسائي: ليس به بأس، وذكره ابن حبان في \"ثقاته\" (^١) ولما ذكر ابن عبد البر هذا الأثر سماه: قابوس بن أبي ظبيان عن أبيه (^٢). وهو عجيب، فقابوس حديثه في \"صحيح البخاري\"، وأثنى عليه غير واحد، ثم قال ابن حزم: والرواية عن ابن عباس: لا حد على ذمي. هم بأنفسهم خالفوا ذلك فأوجبوا عليه الحد في السرقة والقذف، فإن تعلقوا بقوله تعالى: ﴿فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ﴾ [المائدة: ٤٢] فلا تعلق لهم فيها؛ لأنها منسوخة ولو صح أنها محكمة لما كان لهم فيها تعلق؛ لأنه إنما فيها التخيير بينهم لا في الحكم عليهم جملة، وإقامة الحدود عليهم ليس حكمًا بينهم، وأما عهود من عاهدهم على الحكم بأحكامهم فليس ذلك عهد الله، بل هو عهد باطل، ولا يعرف المسلمون عهدًا إلا ما أمر الله به ورسوله، فإن قالوا فقد قال تعالى: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ [البقرة: ٢٥٦] قلنا: نعم لا نكرههم على الإسلام ولا على فروض الإسلام (^٣).\nوقال ابن عبد البر: إذا ارتفع أهل الكتاب إلينا راضين بحكمنا فيهم، وكانت شريعتنا موافقة في ذلك الحكم لشريعتهم جاز لنا أن نستظهر عليهم بكتابهم حجة عليهم، كما في هذا (الحديث) (^٤)، فإن لم تكن الشريعة في ذلك الحكم موافقة لشريعتهم حكمنا بينهم بما أنزل الله في كتابنا، ويحتمل أن يكون ذلك خصوصًا للشارع؛ للإجماع على أن ذلك لم يعمل به أحد بعده، ولقول الله تعالى ﴿أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا\n_________\n(^١) \"الثقات\" ٥/ ٣٢٧.\n(^٢) \"التمهيد\" ١٤/ ٣٩٠.\n(^٣) \"المحلى\" ١١/ ١٥٩ - ١٦٠ بتصرف.\n(^٤) في (ص ١): (الكتاب).","vol":"31","page":178},{"text":"عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ﴾ [العنكبوت:٥١]، قال: واختلف العلماء في الحكم بينهم إذا ترافعوا إلينا، أواجب ذلك علينا أم نحن مخيرون به؟ فقال جماعة من فقهاء الحجاز والعراق: إن الإمام أو الحاكم مخير إن شاء حكم بينهم إذا ترافعوا إليه بحكم الإسلام، وإن شاء أعرض عنهم.\nوقالوا: إن قوله: ﴿فَإِن جَاءُوكَ﴾ [المائدة: ٤٢] محكمة لم ينسخها شيء، وممن قال ذلك مالك بن أنس والشافعي في أحد قوليه، وهو قول عطاء والشعبي والنخعي، وروي ذلك عن ابن عباس في قوله ﴿فَإِنْ جَاءُوكَ فَاحْكُمْ﴾ [المائدة: ٤٢] قال: نزلت في بني قريظة وهي محكمة (^١)، وقال عامر (الشعبي) (^٢): إن شاء حكم وإن شاء لم يحكم، وعن ابن عباس أنهما إذا رضيا فلا يحكم بينهما إلا برضاء من أساقفتهما، فإن كره ذلك أساقفتهم فلا يحكم بينهم، وكذلك إن رضي الأساقفة ولم يرض الخصمان أو أحدهما لم يحكم بينهم.\nوقال الزهري: مضت السنة أن يُرد أهل الذمة في حقوقهم ومعاملاتهم ومواريثهم إلى أهل دينهم إلا أن يأتونا راغبين في حكمنا فيحكم بينهم بكتاب الله (^٣).\nوقال آخرون: واجب على الحاكم أن يحكم بينهم إذا تحاكموا إليه بحكم الله تعالى، وزعموا أن قوله تعالى: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ﴾ [المائدة: ٤٩] ناسخ للحكم بينهم في الآية الأولى، روي ذلك عن ابن عباس من حديث سفيان بن حسين والحكم، عن مجاهد، ومنهم\n_________\n(^١) رواه أبو داود (٣٥٩١).\n(^٢) في (ص ١): (والنخعي).\n(^٣) رواه عبد الرزاق ١٠/ ٣٢٢ (١٩٢٣٨)","vol":"31","page":179},{"text":"من يرويه عن سفيان والحكم، عن مجاهد، قوله، وهو صحيح عن مجاهد وعكرمة، وبه قال الزهري وعمر بن عبد العزيز والسُّدي، وإليه ذهب أبو حنيفة وأصحابه، وهو أحد قولي الشافعي إلا أن أبا حنيفة قال: جاءت المرأة والزوج فعليه أن يحكم بينهما بالعدل، وإن جاءت المرأة وحدها ولم يرض الزوج لم يحكم، وقال صاحباه: يحكم، وكذا اختلف أصحاب مالك، وقال الشافعي: ليس الحاكم بالخيار في أحد من المعاهدين الذين يجري عليهم أحكام الإسلام إذا جاءوه في حد لله، فعليه أن يقيمه؛ لقوله تعالى: ﴿وَهُمْ صَاغِرُونَ﴾ [النمل: ٣٧] واختاره المزني وقال في كتاب الحدود: لا يحدون إذا جاءوا إلينا في حد لله، ويردهم الحاكم إلى أهل دينهم.\nقال الشافعي: وما كانوا يدينون به فلا يحكم عليهم بإبطاله إذا لم يرتفعوا إلينا، لكن ليكشفوا عما استحلوا ما لم يكن ضررًا على مسلم أو مستأمن أو معاهد.\nقال: وإن جاءته امرأة تستعديه بأن زوجها طلقها وشبه ذلك، حكمنا عليه حكم المسلمين.\nقال ابن عبد البر: والنظر صحيح عندي، ألا يحكم بنسخ شيء من القرآن إلا ما قام عليه الدليل الذي لا دفع له، ولا يحتمل التأويل، وليس في قوله: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ﴾ [المائدة: ٤٩] دليل على أنها ناسخة لقوله تعالى: ﴿فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ﴾ [المائدة: ٤٢] لأنه يحتمل أن يكون معناها: وأن احكم بينهم بما أنزل الله إن حكمت ولا تتبع أهواءهم، فتكون الآيتان محكمتين مستعملتين غير متدافعتين. نقف على هذا الأصل في نسخ القرآن بعضه ببعض أنه لا يصح","vol":"31","page":180},{"text":"إلا بإجماع لا تنازع فيه، أو بسنة لا مدفع لها، أو يكون التدافع في الآيتين غير ممكن فيهما استعمالهما، ولا استعمال أحدهما إلا بدفع الأخرى، فيعلم أنها ناسخة لها (^١).\nوكذا قال ابن القصار: لو صح عندي النقل بذلك عن ابن عباس لقلت بالنسخ في الآية، ولكن لا أعلم فيه نقلًا يعتمد، وإنما هو نسخ بالتأويل، كذا قال، وسندها عند ابن عبد البر غير صحيح.\nوقال النحاس: الرواية عنه في هذا مستقيمة (^٢). ولا فرق عندي بين قوله في الآية التي زعموا أنها منسوخة: ﴿وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ﴾، وبين قوله في الآية الناسخة ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ﴾ [المائدة: ٤٩]، والتخيير المتقدم قبل الآية الأولى نازل على هذِه، وهذِه الآية الثانية أيضًا على حكم التخيير الأول، وهذا مبني على أجل، وذلك أن من صالحنا من أهل الذمة لا يخلو أن يشترطوا علينا عدم الحكم أو وجوده بحكمهم أو بحكمنا، أولًا يقع شرط، فما كان من شرط وجب الوفاء به، وقد شرط كفار قريش على الشارع أمورًا عظيمة فالتزمها لهم، ووفَّى لهم حتى غدروا، فأما ما لم يكن بشرط وترافعوا إلينا، فالإمام مخير بين الحكم بما أنزل الله أو الصرف.\nفصل:\nوقد أسلفنا اختلاف العلماء أيضًا في أهل الذمة إذا زنوا هل يرجمون إذا رفعوا إلينا؟ فقال مالك: إذا زنوا أوشربوا، فلا يعرض لهم الإمام إلا أن يظهروا ذلك في ديار المسلمين فيدخلوا عليهم الضرر، فيمنعهم\n_________\n(^١) \"الاستذكار\" ٢٤/ ١٢ - ١٦.\n(^٢) \"الناسخ والمنسوج\" ٢/ ٢٩٤.","vol":"31","page":181},{"text":"السلطان من الإضرار بالمسلمين. قال مالك: وإنما رجم الشارع اليهوديين؛ لأنه لم يكن لليهود يومئذٍ ذمة وتحاكموا إليه. (ونقل ابن الطلاع في \"أقضيته\" أنهم أهل ذمة) (^١). وقال الزجاج في \"معانيه\": كانا من أهل خيبر.\nوقال أبو حنيفة وأصحابه: يحدون إذا زنوا كحد المسلم، وهو أحد قولي الشافعي، ولما ذكر الطحاوي قول مالك: لم يكن لهم ذمة، قال: لو لم يكن واجبًا عليهم لما أقامه - ﵇ -، قال: وإذا كان من لا ذمة له قد حد في الزنا، فمن له ذمة أحرى بذلك. قال: ولم يختلفوا أن الذمي يقطع في السرقة، قال ابن عبد البر: وقال بعض من رأى أن آية التخيير في الحكم بين أهل الذمة منسوخة بقوله تعالى: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ﴾ [المائدة: ٤٩] على الإمام إذا علم من أهل الذمة حدًّا من حدود الله أن يقيمه عليهم وإن لم يتحاكموا إليه؛ لأن الله يقول: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ﴾ [المائدة: ٤٩] ولم يقل: إذا تحاكموا إليك، قالوا: والسنة تبين ذلك. يعني قول البراء: مر رسول الله - ﷺ - بيهودي محمم فدعاهم، الحديث (^٢). كما ساقه أبو داود. وفيه: أنه حكم بينهم (^٣)، ولم يتحاكموا إليه، لكن في حديث ابن عمر - ﵄ - أن اليهود أتوه (^٤)، وليس فيه أنهما رضيا بحكمه، وقد رجمهما، وسيكون لنا عودة إلى ذلك في بابه -إن شاء الله تعالى- حيث ذكره البخاري.\n_________\n(^١) من (ص ١).\n(^٢) \"الاستذكار\" ٢٤/ ١٧ - ١٨.\n(^٣) رواه أبو داود (٤٤٤٧).\n(^٤) المصدر السابق (٤٤٤٦).","vol":"31","page":182},{"text":"<span data-type='title' id=toc-4052>٢٥ - باب الرَّجْمِ بِالْمُصَلَّى</span>\n٦٨٢٠ - حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ أَنَّ رَجُلًا مِنْ أَسْلَمَ جَاءَ النَّبِيَّ - ﷺ - فَاعْتَرَفَ بِالزِّنَا، فَأَعْرَضَ عَنْهُ النَّبِيُّ - ﷺ - حَتَّى شَهِدَ عَلَى نَفْسِهِ أَرْبَعَ مَرَّاتٍ، قَالَ لَهُ النَّبِيُّ - ﷺ -: «أَبِكَ جُنُونٌ؟». قَالَ: لَا. قَالَ: «آحْصَنْتَ؟». قَالَ: نَعَمْ. فَأَمَرَ بِهِ فَرُجِمَ بِالْمُصَلَّى، فَلَمَّا أَذْلَقَتْهُ الحِجَارَةُ فَرَّ، فَأُدْرِكَ فَرُجِمَ حَتَّى مَاتَ، فَقَالَ النَّبِيُّ - ﷺ - خَيْرًا وَصَلَّى عَلَيْهِ. لَمْ يَقُلْ يُونُسُ وَابْنُ جُرَيْجٍ، عَنِ الزُّهْرِيِّ: فَصَلَّى عَلَيْهِ. [انظر: ٥٢٧٠ - مسلم: ١٦٩١ - فتح ١٢/ ١٢٩].\nذكر فيه حديث جَابِرٍ - ﵁ - أَنَّ رَجُلًا مِنْ أَسلَمَ .. الحديث.\nوقد أسلفناه في أثناء باب: لا يُرجم المجنون والمجنونة وتكلمنا على ما فيه. والمصلي هنا مصلى الجنائز يوضحه ما في الرواية الأخري بقيع الغرقد، واعترض ابن بطال وابن التين على تبويبه فقالا: لا معنى لهذا التبويب، والرجم في المصلى كالرجم في سائر المواضع وإنما يذكر بذلك؛ لأنه مذكور في الحديث (^١).\nوهذا الرجل المعترف هو ماعز بن مالك الأسلمي، وقد سلف ذكره، وروى يزيد بن هارون، عن يحيى بن سعيد، عن سعيد بن المسيب أن ماعز بن مالك أتى إلى أبي بكر الصديق فأخبره أنه زني، فقال له أبو بكر: هل ذكرت ذلك لأحد؟ قال: لا. قال أبو بكر: استتر بستر الله، وتب إلى الله، فإن الناس يعيرون ولا يغيرون، وإن الله يقبل التوبة عن عباده، فلم تقره نفسه حتى أتى إلى عمر، فقال له مثل ما قال لأبي بكر (فقال له عمر مثل ما قال له أبو بكر) (^٢) فلم\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٣٩\n(^٢) من (ص ١).","vol":"31","page":183},{"text":"تقره نفسه حتى أتى رسول الله - ﷺ - وذكر الحديث (^١).\nفصل:\nوفيه من الفقه: جواز رجم الثيب بلا جلد، وعليه فقهاء الأمصار (^٢) حيث لم يجلده الشارع وكذا في قصة الأسلمية، وخالف فيه أحمد (^٣) وإسحاق بن راهويه (^٤) وأهل الظاهر (^٥) وابن المنذر، فقالوا بالجمع. وروي مثله عن علي (^٦) وأبي (^٧) والحسن بن أبي الحسن (^٨) والحسن ابن حي.\nواحتجوا بحديث ابن جريج، عن أبي الزبير، عن جابر أن رجلًا زنى فأمر به رسول الله- صلي الله عليه وسلم - فُجلد، ثم أُخبر أنه كان أحصن فأمر به فرجم (^٩)، وقالوا: هكذا حد المحصن، وبحديث عبادة بن الصامت - ﵁ -: \"والثيب بالثيب جلد مائة\" (^١٠)\nحجة الجماعة: عمر بن الخطاب والزهري، ومالك في أهل المدينة، والأوزاعي في أهل الشام وسفيان وأبو حنيفة وأهل الكوفة\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٥٣٢ من طريق يزيد بن هارون، به والحديث في \"الموطأ\" ص ٥١٢ رواه مالك من طريق قيس بن سعيد، به.\n(^٢) \"الإشراف على مذاهب أهل العلم\" ٣/ ٧.\n(^٣) \"المغني\" ١٢/ ٣٠٨.\n(^٤) \"المغني\" ١٢/ ٣١٣\n(^٥) \"المحلى\" ١١/ ٢٣٣ - ٢٣٧\n(^٦) \"مصنف ابن أبي شيبة\" ٥/ ٥٣٦ (٢٨٧٨٥).\n(^٧) ابن أبي شيبة ٥/ ٥٣٦ (٢٨٧٧٩).\n(^٨) \"الإشراف\" ٣/ ٧.\n(^٩) رواه أبو داود (٤٤٣٨) من طريق قتيبة عن ابن وهب عن ابن جريج به.\n(^١٠) مسلم (١٦٩٠) كتاب الحدود، باب حد الزنا.","vol":"31","page":184},{"text":"والشافعي وأصحابه ما عدا ابن المنذر: أنه يجوز أن يكون إنما جلده لعدم علمه بإحصانه، فلما علم به رجمه، وحديث عبادة منسوخ بحديث ماعز والعسيف؛ لأنه - ﵇ - رجمهما ولم يجلدهما، فثبت أن هذا حكم ناسخ لما قبله، كذا في كتاب ابن بطال (^١) عنه، وفي (\"سننه\") (^٢): فرماها - ﵇ - بمثل الحمصة (^٣). يعني الغامدية. وروي أيضًا: بجلاميد الحرة (^٤). وبوظيف البعير.\nفصل:\nقال النسائي: ليس في شيء من الأحاديث قدر الحجر الذي يرمي به، قلت: أسلفنا رميه بالجلاميد، وهي الصخور الكبار، واحدها جلمود وجلمد بفتح الجيم أيضًا، قال: وقال مالك: لا يرمي بالصخور العظام، ويأمر الإمام بذلك ولا يتولاه بنفسه، ولا يُرفع عنه حتى يموت، ويخلي بينه وبين أهله يغسلونه ويصلون عليه، ولا يصلي عليه الإمام ردعًا لأهل المعاصي، ولئلا يجتريء الناس على مثل فعله إذا رأوا أنه ممن لا يصلي عليه الإمام لعظم ذنبه، وفي حديث جابر - ﵁ - أنه - ﵇ - صلى عليه من رواية معمر عن الزهري، ففيه حجة لمن قال من العلماء أن للإمام أن يصلي عليه إن شاء، وهو محمد بن عبد الحكم، وقد سلف كلام الحفاظ فيه هناك، وروى عمران بن حصين أنه - ﵇ - صلى على الغامدية (^٥).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٤٠ - ٤٤١.\n(^٢) كذا بالأصل.\n(^٣) أبو داود (٤٤٤٤).\n(^٤) مسلم (١٦٩٤).\n(^٥) مسلم (١٦٩٦).","vol":"31","page":185},{"text":"فصل:\nقد أسلفنا عن جماعة أن حديث عبادة محكم، وأن أكثر أهل العلم خالفوه ورأوا نسخه، وجماعة من (صغار) (^١) الصحابة رووا حديث ماعز، وحديث عبادة كان في أول الأمر وبين الروايتين مدة.\nقال الشافعي: دلت سنة رسول الله - ﷺ - على أن جلد البكرين الحرين ثابت ومنسوخ عن الثيبين؛ لأن قوله: \"خذوا عني\" من أول ما نزل، فنسخ به الأذى والحبس عن الزانيين، فلما رجم ماعزًا ولم يجلده وأمر أنيسًا بامرأة الأسلمي إن اعترفت رجمها، دل على نسخ الجلد عنهما؛ لأن كل شيء بدأ بعد أول فهو آخر (^٢).\nوقال أيضًا: لم يكن بين الأحرار في الزنا فرق إلا بالإحصان بالنكاح، وخلاف الإحصان به، وإذا كان قول رسول الله - ﷺ - \"قد جعل الله لهن سبيلًا، البكر بالبكر جلد مائة وتغريب عام\" (^٣).\nففي هذا دلالة على أنه أول ما نسخ الحبس عن الزانيين، وهذا بعد الحبس، وأن كلَّ حد حده الزانيان فلا يكون إلا بعد هذا إذا كان هذا أول حد الزانيين.\nونقل ابن عبد البر عن أبي بكر وعمر أنهما رجما ولم يجلدا (^٤)، لكن روى ابن أبي شيبة عن حفص بن غياث، ثنا أشعث، عن ابن سيرين قال: كان عمر يرجم ويجلد، وكان علي يرجم ويجلد (^٥).\n_________\n(^١) من (ص ١).\n(^٢) \"معرفة السنن والآثار\" للبيهقي ١٢/ ٢٧٤.\n(^٣) سبق تخريجه من حديث عبادة بن الصامت.\n(^٤) \"التمهيد\" ٩/ ٨٠.\n(^٥) \"مصنف ابن أبي شيبة\" ٥/ ٥٣٦ (٢٨٧٨١).","vol":"31","page":186},{"text":"وفي رجم الغامدية دون جلدها أدل دليل على نسخ حديث عبادة؛ لأنه كان في حين نزول الآية في الزناة، وذلك أنهم كانت عقوبتهم الإمساك في البيوت، فلما نزلت آية الجلد التي في سورة النور قام - ﵇ - فقال \"خذوا عني\" كما سلف من حديث عبادة، فكان هذا في أول إلامر، ثم رجم - ﵇ - جماعة ولم يجلدهم معه.\nوقال ابن عباس - ﵄ -: (كانت المرأة) (^١) إذا زنت حُبست في البيت حتى تموت (^٢)، وكان الرجل إذا زنى أوذي بالتعيير وضرب النعال (^٣) فأنزل الله: ﴿فَاجْلِدُواَ﴾ الآية [النور: ٢]\nقال ابن عبد البر: وثم قول ثالث، وهو أن الثيب من الزناة إذا كان شابًّا رُجم، وإن كان شيخًا جُلد ورجم، روي ذلك عن مسروق، وقالت به فرقة من أهل الحديث، وهو قول ضعيف لا أصل له (^٤)، وحكاه ابن حزم عن أبي ذر وأبي بن كعب (^٥).\nفصل:\nجاء في بعض طرق حديث ماعز: حتى ثنى (^٦) عليه أربع مرات (^٧). وهو بفتح النون، أي: كرره أربعًا، وجاء أن الآخر زنى هو بهمزة مقصورة، وكسر الخاء ومعناه الأرذل أو الأبعد أو الأدنى أو اللئيم\n_________\n(^١) من (ص ١).\n(^٢) رواه الطبري في \"تفسيره\" ٣/ ٦٣٤.\n(^٣) المصدر السابق ٣/ ٦٣٨.\n(^٤) \"الاستذكار\" ٢٤/ ٥٢.\n(^٥) \"المحلى\" ١١/ ٢٣٤.\n(^٦) ورد بهامش الأصل: ينبغي أن يقول: بتخفيف النون كما قاله النووي \"شرح مسلم\" وهذا اللفظ في مسلم.\n(^٧) \"صحيح مسلم\" (١٦٩١).","vol":"31","page":187},{"text":"أو الشقي، وكله متقارب، ومراده نفسه فحدها، لا سيما وقد فعل هذِه الفعلة القبيحة.\nوقوله هنا: (فرجم حتى مات) وجاء معناه: حتى سكت وهو بالتاء على الأشهر الأصوب لا بالنون والمعنى: مات.","vol":"31","page":188},{"text":"<span data-type='title' id=toc-4053>٢٦ - باب مَنْ أَصَابَ ذَنْبًا دُونَ الحَدِّ فَأَخْبَرَ الإِمَامَ فَلَا عُقُوبَةَ عَلَيْهِ بَعْدَ التَّوْبَةِ إِذَا جَاءَ مُسْتَفْتِيًا</span>\nقَالَ عَطَاءٌ: لَمْ يُعَاقِبْهُ النَّبِيُّ - ﷺ -. وَقَالَ ابْنُ جُرَيْجٍ: وَلَمْ يُعَاقِبِ الَّذِي جَامَعَ فِي رَمَضَانَ، وَلَمْ يُعَاقِبْ عُمَرُ صَاحِبَ الظَّبْيِ، وَفِيهِ عَنْ أَبِي عُثْمَانَ عَنِ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٦٨٢١ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَجُلًا وَقَعَ بِامْرَأَتِهِ فِي رَمَضَانَ، فَاسْتَفْتَى رَسُولَ اللهِ - ﷺ -، فَقَالَ: «هَلْ تَجِدُ رَقَبَةً؟». قَالَ: لَا. قَالَ: «هَلْ تَسْتَطِيعُ صِيَامَ شَهْرَيْنِ؟». قَالَ: لَا. قَالَ: \"فَأَطْعِمْ سِتِّينَ مِسْكِينًا\". [انظر: ١٩٣٦ - مسلم: ١١١١ - فتح ١٢/ ١٣١].\n\n٦٨٢٢ - وَقَالَ اللَّيْثُ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ القَاسِمِ، عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ الزُّبَيْرِ، عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ: أَتَى رَجُلٌ النَّبِيَّ - ﷺ - فِي الْمَسْجِدِ قَالَ: احْتَرَقْتُ. قَالَ: «مِمَّ ذَاكَ؟». قَالَ: وَقَعْتُ بِامْرَأَتِي فِي رَمَضَانَ. قَالَ لَهُ: «تَصَدَّقْ». قَالَ: مَا عِنْدِي شَيْءٌ. فَجَلَسَ وَأَتَاهُ إِنْسَانٌ يَسُوقُ حِمَارًا وَمَعَهُ طَعَامٌ -قَالَ عَبْدُ الرَّحْمَنِ: مَا أَدْرِي مَا هُوَ- إِلَى النَّبِيِّ - ﷺ -، فَقَالَ: «أَيْنَ الْمُحْتَرِقُ؟». فَقَالَ: هَا أَنَا ذَا. قَالَ: «خُذْ هَذَا فَتَصَدَّقْ بِهِ». قَالَ: عَلَى أَحْوَجَ مِنِّي؟ مَا لأَهْلِي طَعَامٌ قَالَ: «فَكُلُوهُ». [انظر: ١٩٣٥ - مسلم: ١١١٢ - فتح ١٢/ ١٣٢]. قَالَ أَبُو عَبْدِ اللهِ: الحَدِيثُ الأَوَّلُ أَبْيَنُ، قَوْلُهُ: «أَطْعِمْ أَهْلَكَ».\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ - في المواقع أهله في رمضان. وقد سلف في الصوم وغيره.\nوفي آخره: قَالَ: عَلَى أَحْوَجَ مِنِّي؟ مَا لأَهْلِى طَعَامٌ. قَالَ: «فَكُلُوهُ».","vol":"31","page":189},{"text":"وفي بعض النسخ: قَالَ أَبُو عَبْدِ اللهِ: الحَدِيثُ الأَوَّلُ أَبْيَنُ.\nقَوْلُهُ: \"أَطْعِمْه أَهْلَكَ\" قول عطاء: كان مراده حديث المجامع أيضًا كقول ابن جريج، ويجوز أن يريد حديث ابن مسعود أيضًا، وقال الداودي: لعله يريد الذي قال: أتيت امرأة ففعلت بها كل شيء إلا (اللواط) (^١)، وحديث أبي عثمان، عن ابن مسعود المشار إليه فهو أبين شيء في الباب، وقد ساقه بطوله في باب: الصلاة كفارة، في الرجل الذي أصاب من امرأة قبلة، فأخبره فنزل: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ﴾ (^٢) [هود: ١١٤] وفي رواية: \"قم فصل ركعتين\"، وفي أخرى: فأقم علي ما شئت (^٣). الحديث.\nوقد أجمع العلماء -فيما حكاه ابن بطال-: أن من أصاب ذنبًا فيه حد أنه لا ترفعه التوبة، ولا يجوز للإمام إذا بلغه العفو عنه. ومن التوبة عندهم أن يطهر ويكفر بالحد إلا الشافعي، فذكر عنه ابن المنذر أنه قال: إذا تاب قبل أن يُقام عليه الحد سقط عنه.\nقلت: مراده بالنسبة إلى الباطن، أما بالنسبة إلى الظاهر فالأظهر من مذهبه عدم سقوطه.\nوأما من أصاب ذنبًا دون الحد ثم جاء (تائبًا) (^٤) فتوبته تُسقط عنه العقوبة، وليس للسلطان الاعتراض عليه، بل يؤكد بصيرته في التوبة ويأمره بها، لينتشر ذلك فيتوب المذنب.\n_________\n(^١) كذا بالأصل.\n(^٢) سلف برقم (٥٢٦).\n(^٣) رواها أبو داود (٤٤٦٨).\n(^٤) في الأصل: مستفتيًا، والمثبت من (ص ١)","vol":"31","page":190},{"text":"ألا ترى أنه - علية السلام - لما فهم من المجامع في رمضان الندم على فعله من صورة فزعه وقوله: (احترقت). لم يعاقبه ولا ذنَّبه، بل أعطاه ما يكفر به (^١)، وقد قال للرجل الذي قال: إني أصبت حدًّا فأقمه عليَّ: \"أليس قد صليت معنا؟ \" فلم يستكشفه عنه، فدل أن الستر أولى؛ لأن في الكشف عنه نوع تجسس المنهي عنه وجعلها شبهةً دارئةً للحد، وجائز أن يظن ما ليس بحد حدًّا، فكان ذلك مما يكفر بالوضوء والصلاة، وأطلع الله رسوله على ذلك، ولما لم يعم بالكناية دون الإفصاح وجب ألا يكشف عليه؛ لأن الحد لا يقام بالشبهة بل يدرأ بها، وحجة كونها غير ساقطة للحد إخبار الشارع عن توبة الجهنية والغامدية (^٢) وإقامة الحد عليهما، والسقوط خاص بالمحاربين دون غيرهم، ولا يحتج في ذلك بحديث أنس الآتي في الباب بعد، حيث قال: أصبت حدًّا، لما أسلفنا من احتمال أنه ظنه حدًّا وليس بحد، وقال الخطابي: يحتمل أن يكون الله أوحى إليه أنه قد غفر له ذنبه ولو أفصح بذكر الحد لأقامه عليه ولم يعف عنه (^٣).\nفصل:\nولم يعاقب عمر صاحب الظبي، يعني: حيث حكم على قبيصة بن جابر في الظبي بشاة، وهو وعبد الرحمن بن عوف، فقال قبيصة: قلت يا أمير المؤمنين إن أمره أهون من أن تدعو أحدًا يحكم معك، قال:\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٤٢.\n(^٢) ورد بهامش الأصل: مقتضى كلام الشيخ محيي الدين أنهما واحدة وذلك أنه قال: غامد بطن من جهينة ولم يسم الجهنية وسمى الغامدية سُبيعة وقيل: آمنة، ذكرهما الخطيب.\n(^٣) \"أعلام الحديث\" ٤/ ٢٣٠٠.","vol":"31","page":191},{"text":"فضربني بالدرة حتى سابقته عدوًا، ثم قال: قتلت الصيد وأنت محرم ثم تغمض الفتوى.\nوالقصة أخرجها مالك عن عبد الملك بن (قرير) (^١)، عن محمد بن سيرين أن رجلًا جاء إلى عمر فقال: إني أجريت أنا وصاحب لي فرسين نستبق إلى ثغرة ثنية فأصبنا ظبيًا ونحن محرمان فماذا ترى؟ فقال عمر لرجل إلى جنبه: تعال حتى أحكم أنا وأنت قال: فحكما عليه بعنز، فولى الرجل وهو يقول: هذا أمير المؤمنين، لا يستطيع أن يحكم في ظبي، حتى دعا رجلًا يحكم معه، فسمع عمر قول الرجل فدعاه فسأله: هل تقرأ سورة المائدة؟ قال: لا، قال: فهل تعرف هذا الرجل الذي حكم معي؟ قال: لا، قال: فقال عمر: لو أخبرتني أنك تقرأ سورة المائدة لأوجعتك ضربًا، ثم قال: إن الله تعالى يقول في كتابه: ﴿يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ﴾ [المائدة: ٩٥]، هذا عبد الرحمن بن عوف (^٢).\nورواها عن عبد الملك بن عمير، عن قبيصة بن جابر قال: خرجنا حجاجًا فكنا إذا صلينا الغداة ابتدرنا رواحلنا نتماشى ونتحدث، فبينما نحن ذات غداة إذ سنح لنا ظبي فابتدرناه فابتدرته فرميته بحجر فأصاب حشاه، فركب (درعه) (^٣) فمات، فلما قدمنا مكة سألنا عمر بن الخطاب وكان حاجًّا وكان جالسًا وإلى جانبه عبد الرحمن بن عوف، فسأله عن ذلك، فقال: أنا أرى ذلك، قال: فاذهب فأهد شاة\n_________\n(^١) في الأصل: قريب وفوقها: كذا، وبالهامش: لعله قرير.\n(^٢) \"الموطأ\" ص ٢٦٧ - ٢٦٨.\n(^٣) في هامش الأصل: سيأتي تفسيره.","vol":"31","page":192},{"text":"فخرجت إلى صاحبي فقلت: إن أمير المؤمنين لم يدر ما يقول حتى سأل غيره، قال: فلم يفجأنا إلا عمر ومعه الدرة، فعلاني بالدرة فقال: أيقتل في الحرم ويسفه الحكم؟! قال الله تعالى: ﴿يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ﴾ [المائدة: ٩٥] وأنا عمر، وهذا عبد الرحمن بن عوف (^١).\nمعنى (ركب درعه): خرَّ لوجهه على دمه. فقال: ذلك القتل.\nوالحشا: ما (اضطمت) (^٢) عليه الضلوع، والجمع أحشاء، والحشوة بالكسر والضم: الأمعاء (^٣).\n_________\n(^١) رواه ابن عبد البر في \"الاستذكار\" ٢٤/ ٢٧٩ - ٢٨٠.\n(^٢) في الأصل: (ضطمت) والمثبت هو الصحيح كما في \"صحاح الجوهري\".\n(^٣) انظر: \"الصحاح\" ٦/ ٢٣١٣ (حشا).","vol":"31","page":193},{"text":"<span data-type='title' id=toc-4054>٢٧ - باب إِذَا أَقَرَّ بِالْحَدِّ وَلَمْ يُبَيِّنْ، هَلْ لِلإِمَامِ أَنْ يَسْتُرَ عَلَيْهِ</span>؟\n٦٨٢٣ - حَدَّثَنِي عَبْدُ الْقُدُّوسِ بْنُ مُحَمَّدٍ، حَدَّثَنِي عَمْرُو بْنُ عَاصِمٍ الكِلَابِيُّ، حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِك - ﵁ - قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - فَجَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي أَصَبْتُ حَدًّا فَأَقِمْهُ عَلَيَّ. قَالَ: وَلَمْ يَسْأَلْهُ عَنْهُ. قَالَ: وَحَضَرَتِ الصَّلَاةُ فَصَلَّى مَعَ النَّبِيِّ - ﷺ - فَلَمَّا قَضَى النَّبِيُّ - ﷺ - الصَّلَاةَ قَامَ إِلَيْهِ الرَّجُلُ فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي أَصَبْتُ حَدًّا فَأَقِمْ فِيَّ كِتَابَ اللهِ. قَالَ: «أَلَيْسَ قَدْ صَلَّيْتَ مَعَنَا؟». قَالَ: نَعَمْ. قَالَ: «فَإِنَّ اللهَ قَدْ غَفَرَ لَكَ ذَنْبَكَ». أَوْ قَالَ: «حَدَّكَ». [مسلم: ٢٧٦٤ - فتح ١٢/ ١٣٣].\nحَدَّثَنِي عَبْدُ الْقُدُّوسِ بْنُ مُحَمَّدٍ، حَدَّثَنِي عَمْرُو بْنُ عَاصِمٍ الكِلَابِيُّ، ثَنَا هَمَّامُ بْنُ يَحْيَى، حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كُنْتُ عِنْدَ النَّبِيِّ - ﷺ - فَجَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي أَصَبْتُ حَدًّا فَأَقِمْهُ عَلَيَّ. (قَالَ) (^١): وَلَمْ يَسْأَلْهُ عَنْهُ. قَالَ: وَحَضَرَتِ الصَّلَاةُ فَصَلَّى مَعَ النَّبِيِّ - ﷺ - فَلَمَّا قَضَى النَّبِيُّ - ﷺ - الصَّلَاةَ قَامَ إِلَيْهِ الرَّجُلُ فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي أَصَبْتُ حَدًّا فَأَقِمْ عليَّ فِي كِتَابَ اللهِ. قَالَ: «أَلَيْسَ قَدْ صَلَّيْتَ مَعَنَا؟». قَالَ: نَعَمْ. قَالَ: «فَإِنَّ اللهَ قَدْ غَفَرَ لَكَ ذَنْبَكَ». أَوْ قَالَ: «حَدَّكَ». قال أبو عبد الله: الرجل جاء تائبًا وصلى.\nهذا الحديث سلف الكلام عليه في الباب قبله، وقد أخرجه مسلم أيضًا في التوبة، ومن الغريب ما ذكره الحافظ أبو بكر أحمد بن هارون البرديجي في كتابه \"الفصل والوقف\"، حيث قال: فأما حديث همام\n_________\n(^١) من (ص ١).","vol":"31","page":194},{"text":"الذي رواه عن عمرو بن عاصم عنه، (عن) (^١) إسحاق بن عبد الله، عن أنس أن رجلًا أتى رسول الله - ﷺ - فقال: يا رسول الله إني زنيت فأقم عليَّ الحد، ثم أقيمت الصلاة فصلى مع رسول الله -صلي الله عليه وسلم - فقال له - ﵇ -: \"قد كفر الله عنك بصلاتك\" قال: فهذا عندي حديث منكر، هو عندي وهم من عمرو بن عاصم، مع أن همامًا كان يحيى بن سعيد لا يرضاه، وهو عندي صدوق يكتب حديثه، ولا يحتج به، وأبان العطار أمثل منه، قال: وهذا الحديث ثنا به محمد بن عبد الملك الواسطي، عن عمرو، هذا كلامه.\n_________\n(^١) من (ص ١).","vol":"31","page":195},{"text":"<span data-type='title' id=toc-4055>٢٨ - باب هَلْ يَقُولُ الإِمَامُ لِلْمُقِرِّ: لَعَلَّكَ لَمَسْتَ أَوْ غَمَزْتَ</span>؟\n٦٨٢٤ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ الجُعْفِيُّ، حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا أَبِي قَالَ سَمِعْتُ يَعْلَى بْنَ حَكِيمٍ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَمَّا أَتَى مَاعِزُ بْنُ مَالِكٍ، النَّبِيَّ - ﷺ - قَالَ لَهُ: «لَعَلَّكَ قَبَّلْتَ أَوْ غَمَزْتَ أَوْ نَظَرْتَ؟». قَالَ: لَا يَا رَسُولَ اللهِ. قَالَ: «أَنِكْتَهَا؟». لَا يَكْنِي. قَالَ: فَعِنْدَ ذَلِكَ أَمَرَ بِرَجْمِهِ. [مسلم: ١٦٩٣ - فتح ١٢/ ١٣٥].\nذكر فيه حديث ابن عَباسٍ - ﵄ - قَالَ: لَمَّا أَتَى مَاعِزُ بْنُ مَالِكٍ، رسول الله - ﷺ - قَالَ لَهُ: «لَعَلَّكَ قَبَّلْتَ أَوْ غَمَزْتَ أَوْ نَظَرْتَ؟». قَالَ: لَا يَا رَسُولَ اللهِ. قَالَ: «أَنِكْتَهَا؟». لَا يَكْنِي. قَالَ: فَعِنْدَ ذَلِكَ أَمَرَ بِرَجْمِهِ.\nالشرح:\nهو دال على ما ترجم له، وهو جواز التلقين في الحدود ما يدرأ به عنه الأذى، ألا ترى أنه - ﵇ - قال له: \"لعلك قبلت .. \" إلى آخره ليدرأ عنه الحد، لفظ الزنا يقع على نظر العين وجميع الجوارح، فلما أتى بلفظ مشترك لم يحده حتى وقف على صحيح ما أتاه بغير إشكال؛ لأن من شريعته درء الحدود بالشبهات، فلما أفصح وبين أمر برجمه، وهو دال على أن الحدود لا تقام إلا بالإفصاح.\nألا ترى أن الشهود لو شهدوا على رجل بالزنا، ولم يقولوا: رأيناه أولج فيها، كان حكمهم حكم من قذف لا حكم من شهد؛ رفقًا من الله بعباده وسترًا عليهم ليتوبوا، وقد استعمل التلقين بالإيماء أيضًا الصحابة الراشدون بعده، عمر وعلي وابن مسعود.","vol":"31","page":196},{"text":"روى مالك عن يحيى بن سعيد أن عمر أتاه رجل وهو بالشام، فذكر أنه وجد مع امرأته رجلًا، فبعث عمر أبا واقد إلى امرأته فسألها عما قال زوجها لعمر، وأخبرها بأنها لا تؤخذ بقوله، وجعل يلقنها أشباه ذلك لتنزع، فأبت أن تنزع، فرجمها عمر - ﵁ - (^١).\nوروى معمر بإسناده أن عمر أُتي برجل، فقيل: إنه سارق، فقال عمر: إني لأرى يد رجل (ما هو) (^٢) بيد سارق، فقال الرجل: والله ما أنا بسارق فخلى سبيله (^٣).\nوعن الشعبي قال: أُتي علي - ﵁ - بامرأة يقال لها: شراحة وهي حبلى من الزنا فقال: ويحك، لعل رجل استكرهك؟ قالت: لا. قال: فلعله وقع عليك وأنت نائمة؟ قالت: لا. قال: فلعل زوجك من عدونا من أهل الشام فأنت تكرهي أن يدلي عليك؟ قالت: لا، فجعل يلقنها هذا وأشباهه (وتقول: لا. فرجمها (^٤).\nوعن أبيِ مسعود: أتُي بسارق سرق بعيرًا) (^٥)، فقال: هل وجدته؟ قال: نعم. فخلى سبيله (^٦)، فهذا وجه التلقين بالتعريض لمن يعرف الحد وما يلزمه فيه، وأما تلقين الجاهل ومن لا يعرف الكلام فهو تصريح.\n_________\n(^١) \"الموطأ\" ص ٥١٤.\n(^٢) هي كذلك في الأصل. وكتب فوقها: كذا.\n(^٣) \"مصنف عبد الرزاق\" ١٠/ ١٩٣ (١٨٧٩٣)\n(^٤) رواه عبد الرزاق في \"المصنف\" ٧/ ٣٢٦ (١٣٣٥٠)\n(^٥) من (ص ١).\n(^٦) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٥١٤ - ٥١٥ (٢٨٥٦٦).","vol":"31","page":197},{"text":"روى ابن جريج عن عطاء فقال: كان بعضهم يؤتى بالسارق فيقول: أسرق؟ (قل: لا. أسرقت؟ قل: لا. وعلمي أنه سمى أبا بكر وعمر (^١).\nوروى شعبة بإسناده عن أبي الدرداء أنه أتي بجارية سوداء سرقت) (^٢) فقيل له: إنها سرقت. فقال لها: أسرقت؟ قولى: لا. قالت: لا. فخلى سبيلها، فقلت: أنت تلقنها؟!\nقال أبو الدرداء: إنها اعترفت وهي لا تدري ما يراد بها (^٣).\nوقال الأعمش: كان إبراهيم يأمر بطرد المعترفين (^٤)، وكان أحمد وإسحاق يريان تلقين السارق إذا أتي به، وكذلك قال أبو ثور (^٥) إذا كان السارق امرأة، أو من لا يدري ما يصنع به، أو ما يقول.\nقال المهلب: هذا التلقين على اختلاف منازله ليس بسنة لازمة إلا عند اختيار الإمام لذلك، وله ألا يعرض ولا يلقن لقوله: \"بينة وإلا حد في ظهرك\".\nوأما التلقين الذي لا يحل فتلقين الخصمين في الحقوق، وتداعي الناس، وكذلك لا يجوز تلقين المنتهك المعروف بذلك إذا تبين ما أقر به أوشهد عليه، ولم ير الإمام إقامة الحد فيه (^٦).\n_________\n(^١) المصدر السابق ٥/ ٥١٥ (٢٨٥٧١).\n(^٢) من (ص ١).\n(^٣) ابن أبي شيبة ٥/ ٥١٤ (٢٨٥٦٥) مختصرًا.\n(^٤) المصدر السابق ٥/ ٥٠٧ (٢٨٤٩٠) والبيهقي في \"السنن الكبرى\" ٨/ ٢٨٦ بلفظ: قال عمر بن الخطاب - ﵁ -: اطردوا المعترفين.\n(^٥) \"المغني\" ١٢/ ٤٦٦ - ٤٦٧.\n(^٦) انظر \"شرح ابن بطال\" ٨/ ٤٤٤ - ٤٤٦.","vol":"31","page":198},{"text":"وفي \"المدونة\" في السارق إذا شهد عليه بالسرقة -يريد على إقراره- استحب للإمام أن يقول له شيئًا (^١)، وفيها أيضًا أيكشف المقر في الزنا كما يكشف الشهود؟ قال: لا. واحتج بأنه - ﵇ - قال: \"أبصاحبكم جنة\" ولم (يمثله) (^٢)، ذكره في كتاب الحد في القذف (^٣).\n_________\n(^١) \"المدونة\" ٤/ ٤٢٦ - ٤٢٧.\n(^٢) في (ص ١): يسأله.\n(^٣) \"المدونة\" ٤/ ٣٨٣.","vol":"31","page":199},{"text":"<span data-type='title' id=toc-4056>٢٩ - باب سُؤَالِ الإِمَامِ المُقِرَّ: هَلْ أَحْصَنْتَ</span>؟\n٦٨٢٥ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ قَالَ: حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ الْمُسَيَّبِ، وَأَبِي سَلَمَة، أَنَّ أَبَا هُرَيْرَةَ قَالَ: أَتَى رَسُولَ الله - ﷺ - رَجُلٌ مِنَ النَّاسِ وَهْوَ فِي المَسْجِدِ فَنَادَاهُ: يَا رَسُولَ اللهِ إِنِّي زَنَيْتُ. -يُرِيدُ نَفْسَهُ- فَأَعْرَضَ عَنْهُ النَّبِيُّ - ﷺ -، فَتَنَحَّى لِشِقِّ وَجْهِهِ الَّذِي أَعْرَضَ قِبَلَهُ فَقَالَ: يَا رَسُولَ اللهِ إِنِّي زَنَيْتُ. فَأَعْرَضَ عَنْهُ، فَجَاءَ لِشِقِّ وَجْهِ النَّبِيِّ - ﷺ - الَّذِي أَعْرَضَ عَنْهُ، فَلَمَّا شَهِدَ عَلَى نَفْسِهِ أَرْبَعَ شَهَادَاتٍ دَعَاهُ النَّبِيُّ - ﷺ - فَقَالَ: «أَبِكَ جُنُونٌ؟». قَالَ: لَا يَا رَسُولَ اللهِ. فَقَالَ: «أَحْصَنْت؟». قَالَ: نَعَمْ يَا رَسُولَ اللهِ. قَالَ: «اذْهَبُوا فَارْجُمُوهُ». [انظر: ٥٢٧٠ - مسلم: ١٦٩١ م - فتح ١٢/ ١٣٦].\n\n٦٨٢٦ - قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي مَنْ سَمِعَ جَابِرًا قَالَ: فَكُنْتُ فِيمَنْ رَجَمَهُ، فَرَجَمْنَاهُ بِالْمُصَلَّى، فَلَمَّا أَذْلَقَتْهُ الْحِجَارَةُ جَمَزَ، حَتَّى أَدْرَكْنَاهُ بِالْحَرَّةِ فَرَجَمْنَاهُ. [انظر: ٥٢٧٠ - مسلم: ١٦٩١ م - فتح ١٢/ ١٣٦].\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ - في قصة ماعز، فإنه - ﵇ - قال «أَحْصَنْت؟». قَالَ: نَعَمْ يَا رَسُولَ اللهِ. قَالَ: \"اذْهَبُوا به فَارْجُمُوهُ\".\nولازم على كل إمام أن يسأل المقر إن كان محصنًا أوغير محصن؛ لأنه﵇ - قد فرق بين حد المحصن والبكر، فواجب عليه أن يقف على ذلك، كما يجب عليه إذا أشكل (إعلام) (^١) المقر أن يسأله.\nثم بعد ذلك يلزمه تصديق كل واحد منهما؛ لأن الحد لا يقام إلا باليقين، ولا يحل فيه التجسس.\n_________\n(^١) في الأصل: احتلام. والمثبت من (ص ١).","vol":"31","page":200},{"text":"ولما كان قوله مقبولًا في اللمس والغمز كان قوله مقبولًا في الإحصان، فالباب واحد في ذلك. ولا شك أنه إذا لم يعلم بحاله أن سؤاله عن إحصانه واجب، وإن علم بإقراره قبل فلا.\nواختلف إذا لم يسمع منه إقرار ولا إنكار على ثلاثة أقوال للمالكية، قال ابن القاسم: يقبل قوله وإن طال مكثه مع زوجته، إلا أن يعلم غير ذلك بظهور حمل أو سماع.\nوقال في النكاح الثالث من \"المدونة\": إذا أحدت امرأة في زنا، وكانت أقامت عشرين سنة لم يقبل قولها (^١).\nوقال عبد الملك: عند محمد لا يقبل قول من أنكر من الزوجين، والرجم قائم ولو لم يقم معها إلا ليلة واحدة، قال محمد: وهو قول أصحابنا وقول ابن القاسم (^٢).\nوإن اختلفا بعد الدخول حد المنكر، واختلف في المقر فقيل: يحد حد البكر، وقيل: حد الثيب، إلا أن يرجع عما كان أقر به، وإن كان الزوج يدعي الإصابة، ثم الآن [قال] (^٣) كنت قلت ذلك لأملك الرجعة، أو كانت الزوجة مدعية الإصابة، وقالت: قلت ذلك لأشتمل الصداق أو غير ذلك من العذر حلف، وحد حد البكر.\nفصل:\nقوله: (فلما أذلقته الحجارة جمز) سلف معنى أذلقته، و(جمز): أسرع يهرول.\n_________\n(^١) \"المدونة الكبرى\" ٢/ ٢٠٨.\n(^٢) \"النوادر والزيادات\" ١٤/ ٢٣٣.\n(^٣) زيادة يقتضيها السياق.","vol":"31","page":201},{"text":"قال الجوهري وابن فارس: الجمز: ضرب من السير أشد من العَنَق (^١). وقال بعض السلف (الرجل) (^٢): اتق الله قبل أن يجمز بك، يريد: السير السريع في جنازته. وقال الكسائي: الناقة تعدو الجمز. وهو العدو الذي ينزو.\nفصل:\nقد أسلفنا اختلاف العلماء في الاعتراف بالزنا الذي يجب فيه الحد، هل يفتقر إلى عدد؟ على ثلاثة مذاهب، وأن ابن أبي ليلى (^٣) والثوري وأحمد (^٤) اعتبروه في مجلس، وأن أبا حنيفة (^٥) والكوفيين اعتبروه في مجالس، وأن الشافعي (^٦) ومالكًا (^٧) وأبا ثور (^٨) قالوا: يكفي مرة، وروي عن الصديق وعمر، وقد أجبنا عن شبهة من اعتبر بعدده، قالوا: ولما كان الزنا مخصوصًا من بين سائر الحقوق بأربعة شهداء جاز أن يكون مخصوصًا بإقرار أربع مرات، وحجة من لم يشترطه قصة الغامدية،\nوقوله لأنيس: \"فإن اعترفت فارجمها\" ولم يقل أربعًا، فلا معنى لاعتباره، وأيضًا فإنه لا يدل على مخالفة الزنا لسائر الحقوق في أنه مخصوص بأربعة شهداء على مخالفته في الإقرار؛ لأن القتل مخالف للأموال في الشهادات، فلا يقبل في القتل إلا شاهدان، ويقبل في\n_________\n(^١) \"الصحاح\" ٣/ ٨٦٩ مادة: (جمز)، \"مجمل اللغة\" ١/ ١٩٧.\n(^٢) من (ص ١).\n(^٣) \"الإشراف على مذاهب أهل العلم\" ٣/ ١٣.\n(^٤) \"المغني\" ١٢/ ٣٥٤.\n(^٥) \"المحيط البرهاني\" ٦/ ٤٢٨.\n(^٦) \"العزيز شرح الوجيز\" ١١/ ١٥٠ - ١٥١.\n(^٧) \"الذخيرة\" ١٢/ ٥٨.\n(^٨) \"الإشراف\" ٣/ ١٣.","vol":"31","page":202},{"text":"الأموال شاهد وامرأتان، ثم اتفقنا في باب الإقرار أنه يقبل فيه إقرار مرة، ولو وجب اعتبار الإقرار بالشهادة لوجب أن لا يقبل في الموضع الذي لا يقبل فيه إلا شاهدان [أو] (^١) الإقرار مرتين، وقد أجمع العلماء أن سائر الإقرارات في الشرع يكفي فيها مرة واحدة، وإن أقر بالردة مرة واحدة يلزمه اسم الكفر، والقتل لازم عليه، فلزم في الزنا مثله، وإنما لم يقم عليه أول مرة؛ لما سلف من أنه - ﵇ - لما رآه مخيل الصورة فزعا أراد التثبت في أمره، هل به جنة أم لا؟ مع أنه كره ما سمع منه\nفأعرض عنه رجاء أن يستر على نفسه ويتوب إلى الله، ألا ترى أنه لقثه بقوله: \"لعلك لمست أوغمزت\" فلا معنى لاعتبار العدد في الإقرار (^٢)\n_________\n(^١) ليست في الأصول والسياق يقتضيها.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٤٤٧ - ٤٤٨.","vol":"31","page":203},{"text":"<span data-type='title' id=toc-4057>٣٠ - باب الاعْتِرَاف بِالزِّنَا</span>\n٦٨٢٧، ٦٨٢٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: حَفِظْنَاهُ مِنْ فِي الزُّهْرِيِّ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ وَزَيْدَ بْنَ خَالِدٍ قَالَا: كُنَّا عِنْدَ النَّبِيِّ - ﷺ -، فَقَامَ رَجُلٌ فَقَالَ أَنْشُدُكَ اللهَ إِلاَّ قَضَيْتَ بَيْنَنَا بِكِتَابِ اللهِ. فَقَامَ خَصْمُهُ -وَكَانَ أَفْقَهَ مِنْهُ- فَقَالَ اقْضِ بَيْنَنَا بِكِتَابِ اللهِ، وَأْذَنْ لِي. قَالَ: «قُلْ». قَالَ: إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا، فَزَنَى بِامْرَأَتِهِ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَخَادِمٍ، ثُمَّ سَأَلْتُ رِجَالًا مِنْ أَهْلِ الْعِلْمِ فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي جَلْدَ مِائَةٍ وَتَغْرِيبَ عَامٍ، وَعَلَى امْرَأَتِهِ الرَّجْمَ. فَقَالَ النَّبِيُّ - ﷺ -: «وَالَّذِي نَفْسِي بِيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ جَلَّ ذِكْرُهُ، المِائَةُ شَاةٍ وَالْخَادِمُ رَدٌّ، وَعَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَاغْدُ يَا أُنَيْسُ عَلَى امْرَأَةِ هَذَا، فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا». فَغَدَا عَلَيْهَا فَاعْتَرَفَتْ فَرَجَمَهَا. قُلْتُ لِسُفْيَانَ: لَمْ يَقُلْ: فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي الرَّجْم. فَقَالَ: أَشُكُّ فِيهَا مِنَ الزُّهْرِيِّ، فَرُبَّمَا قُلْتُهَا وَرُبَّمَا سَكَتُّ. [انظر: ٢٣١٤، ٢٣١٥ - مسلم:\n١٦٩٧، ١٦٩٨ - فتح ١٢/ ١٣٦].\n\n٦٨٢٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ عُمَرُ: لَقَدْ خَشِيتُ أَنْ يَطُولَ بِالنَّاسِ زَمَانٌ حَتَّى يَقُولَ قَائِلٌ: لَا نَجِدُ الرَّجْمَ فِي كِتَابِ اللهِ. فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ أَنْزَلَهَا اللهُ، أَلَا وَإِنَّ الرَّجْمَ حَقٌّ عَلَى مَنْ زَنَى وَقَدْ أَحْصَنَ إِذَا قَامَتِ الْبَيِّنَةُ أَوْ كَانَ الحَمْلُ أَوْ الاِعْتِرَافُ -قَالَ سُفْيَانُ: كَذَا حَفِظْتُ- أَلَا وَقَدْ رَجَمَ رَسُولُ اللهِ - ﷺ - وَرَجَمْنَا بَعْدَهُ. [انظر: ٢٤٦٢ - مسلم: ١٦٩١ - فتح ١٢/ ١٣٩]\nذكر فيه حديث عَلِيِّ بْنِ عَبْدِ اللهِ، ثَنَا سُفْيَانُ قَالَ: حَفِظْنَا مِنْ في الزُّهْرِيِّ قَالَ: حدثني عُبَيْدُ اللهِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ وَزَيْدَ بْنَ خَالِدٍ الجهني - ﵄ - في قصة العسيف وفي آخره: \"فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا\". فَاعْتَرَفَتْ فَرَجَمَهَا. قُلْتُ لِسُفْيَانَ: لَمْ يَقُلْ: عَلَى ابني الرَّجْمَ.","vol":"31","page":204},{"text":"فَقَالَ: (أَشُكُّ) (^١) فِيهَا مِنَ الزُّهْرِيِّ، فَرُبَّمَا قُلْتُهَا وَرُبَّمَا سَكَتُّ.\nثم ساق حديتْ ابن عَبَّاسٍ - ﵄ - قَالَ: قَالَ عُمَرُ - ﵁ -: لَقَدْ خَشِيتُ أَنْ يَطُولَ بِالنَّاسِ زَمَانٌ حَتَّى يَقُولَ قَائِل: لَا نَجدُ الرَّجْمَ فِي كِتَابِ اللهِ. فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ أَنْزَلَهَا اللهُ، أَلَا إِنَّ الرَّجْمَ حَقَّ عَلَى مَنْ زَنَى وَقَدْ أَحْصَنَ إِذَا قَامَتِ البَيِّنَةُ أَوْ كَانَ الحبل أَوْ الاعْتِرَافُ -قَالَ سُفْيَانُ: كَذَا حَفِظْتُ- أَلَا وَقَدْ رَجَمَ رَسُولُ اللهِ - ﷺ - وَرَجَمْنَا بَعْدَهُ.\nالشرح:\nفيه أحكام:\nأحدها: الترافع إلى السلطان الأعلى فيما قد قضى فيه غيره ممن هو دونه إذا لم يوافق الحق.\nثانيها: فسخ كل صلح، ورد كل حكم وقع على خلاف السنة.\nثالثها: أن ما قبضه الذي قضى له بالباطل لا يصلح له ملكه.\nرابعها: أن العالم قد يفتي في مصر فيه من هو أعلم منه، ألا ترى أنه سأل والشارع بين أظهرهم، وكذلك كان الصحابة يفتون في زمنه.\nخامسها: في سؤاله أهل العلم، ورجوعه إلى الشارع دليل على أنه يجوز للرجل أن لا يقتصر على قول واحد من العلماء.\nسادسها: جواز قول الخصم للإمام العدل: اقض بيننا بالحق. حيث قال: اقض بيننا بكتاب الله. وقد علم أنه لا يقضي إلا بما أمره الله، ولم ينكر ذلك عليه، وقال الملكان لداود - ﵇ -: ﴿فَاحْكُمْ بَيْنَنَا بِالْحَقِّ﴾ [ص: ٢٢] وذلك إذا لم يرد السائل التعريض.\n_________\n(^١) في الأصل: الشك. والمثبت من (ص ١).","vol":"31","page":205},{"text":"وقوله: (وكان أفقههما) يعني -والله أعلم- لاستئذانه - ﵇ - في الكلام وترك صاحبه لذلك تأكيدًا.\nواختلف العلماء في تأويل ذلك، فقال بعضهم: الرجم في قوله تعالى: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ الآية [النور: ٨]، فالعذاب الذي تدرؤه الزوجة عن نفسها باللعان هو الذي يجب عليها بالبينة أو بالإقرار [أو] (^١) بالنكول عن اللعان، وقد بين الشارع آية الرجم في الثيب برجم ماعز وغيره.\nوقال آخرون: الرجم مما نُسخ من القرآن خطه وثبت حكمه.\nوقال آخرون: معنى قوله: \"لأقضين بينكما بكتاب الله\" أي: بحكم الله وبفرضه، وهذا سائغ في اللغة، قال الله تعالى: ﴿كِتَابَ اللهِ عَلَيْكُمْ﴾ [النساء: ٢٤] أي: حكمه فيكم وقضاؤه عليكم، ومنه قوله تعالى: ﴿أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (٤١)﴾ [الطور: ٤١] أي: يقضون، وكذلك قوله ﴿كَتَبَ رَبُّكُمْ على نَفْسِهِ الرَّحْمَةَ﴾ [الأنعام: ٥٤] وكل ما قضى به الشارع فهو حكم الله.\nوفيه: أنه - ﵇ - لم يجعلهما قاذفين حين أخبراه، وليس في الحديث أنه سأل (ابن) (^٢) الرجل هل زنى وهل صدقا عليه أم لا؟، ولكن من مفهوم الحديث أنه أقر؛ لأنه لا يجوز أن يقام الحد إلا بالإقرار أو بالبينة، ولم يكن عليهما بينة لقوله: \"فإن اعترفت فارجمها\".\nوفيه: النفي والتغريب للبكر الزاني، خلافًا لأبي حنيفة (^٣) في إسقاط النفي عنه، وسيأتي أقوالهم فيه في مواضعه.\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) من (ص ١).\n(^٣) \"المحيط البرهاني\" ٦/ ٣٩٢.","vol":"31","page":206},{"text":"وفيه: رجم الثيب بلا جلد على ما ذهب إليه أئمة الفتوى في الأمصار، وقد سلف.\nوفيه: أيضًا استماع الحاكم بينة أحد الخصمين وصاحبه غائب، وفُتْيَاهُ له دون خصمه، ألا ترى أنه - ﵇ - قد أفتاهما والمرأة غائبة وكانت إحدى الخصمين.\nوفيه: تأخيرالحدود عند ضيق الوقت؛ لأنه - ﵇ - أمره بالغدو إلى المرأة، فإن اعترفت رجمها، ويحتمل أنه كان غدوه بلا تأخير.\nوفيه: إرسال الواحد في تنفيذ الحكم.\nوفيه: إقامة الحد على من أقر على نفسه مرة واحدة؛ لأنه - ﵇ - لم يقل لأنيس فإن اعترفت أربعًا. وقد سلف قريبًا ما فيه.\nوفيه: دليل على صحة قول مالك (^١) وجمهور الفقهاء أن الإمام لا يقوم بحد من قذف بين يديه حتى يطلبه المقذوف؛ لأن له أن يعفو عن قاذفه أو يريد سترًا.\nألا ترى أنه قال بين يدي رسول الله - ﷺ -: إن ابني كان عسيفًا على هذا فزنى بامرأته فقذفها، فلم يقم عليه الحد؛ لأنها لما اعترفت بالزنا سقط حكم قذفها، ومثله حديث العجلاني حين رمى امرأته برجل فلاعن بينه وبين امرأته؛ لأنه لم يطلبه بحده، ولو طلبه به لحد، إلا أن يقيم البينة على ما قال، والمخالف في هذِه المسألة هو ابن أبي ليلى (^٢)، فإنه يقول: إن الإمام يحد القاذف وإن لم يطلبه المقذوف. وقوله خلاف السنن الثابتة، وسيأتي ما بقي من معاني هذا الحديث بعد هذا في\n_________\n(^١) \"شرح صحيح البخاري\" لابن بطال ٨/ ٤٥٢.\n(^٢) \"شرح ابن بطال\" ٨/ ٤٥٢.","vol":"31","page":207},{"text":"مواضعه -إن شاء الله تعالى- وكذلك حديث ابن عباس يأتي الكلام عليه في الباب بعد هذا إن شاء الله تعالى (^١).\nوقد اختلف العلماء فيمن أقر بالزنا بامرأة معينة وجحدت المرأة، فقال مالك: يقام عليه حد الزنا، وإن طلبت حد القذف أقيم عليه أيضًا، وكذلك لو أقرت هي وأنكر هو (^٢).\nوقال أشهب: يحد للزنا دون القذف (^٣)؛ لأنه لا يخلو أن يكون صادقًا أوكاذبًا فالأول لا يحد لقذفه، وإلا حد للقذف دون الزنا، فعلى أي وجه كان يجمع عليه الحدان.\nوقال الأبهري: بل ثمَّ قسم ثالث، وهو أن يكون مكرهًا لها على الزنا فيكون صادقًا في إقراره على نفسه كاذبًا في قذفه، فيجتمع الحدان.\nوقال أبو حنيفة (^٤) والأوزاعي (^٥): عليه حد القذف، ولا حد عليه للزنا.\nوقال أبو يوسف ومحمد (^٦) والشافعي (^٧): من أقر منهما فإنما عليه حد الزنا فقط.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٥٠ - ٤٥٢.\n(^٢) \"التمهيد\" ٩/ ٩١.\n(^٣) \"النوادر والزيادات\" ١٤/ ٢٥١ بلفظ قال: وإن سمى امرأة تُعرف فأنكرت حد لها، ويحد للزنا بجلد أوبرجم إن لم يرجع بعد جلد الفرية.\n(^٤) \"بدائع الصنائع\" ٧/ ٦١.\n(^٥) \"التمهيد\" ٩/ ٩١.\n(^٦) \"المحيط البرهاني\" ٦/ ٤٣١.\n(^٧) \"البيان شرح المهذب\" ١٢/ ٣٧٤ وفي \"الروضة\" ١٠/ ٩٤: لو قال: زنيت بها، فأنكرت، لزمه حد الزنا وحد القذف، وفي\"العزيز\" ١١/ ١٥٢ ولو كان قد قال: زنيت بفلانة، فهو مقر بالزنا، قاذف لها فإن أنكرت أو قالت: كان قد تزوجني فعليه حد الزنا وحد القذف.","vol":"31","page":208},{"text":"حجة مالك أن حد الزنا واجب عليه بإقراره، وليس إقراره دليلًا على صدقه على المقذوف؛ لأنا لو علمنا صدقه ببينة أو بإقرار المرأة لم يجب عليه الحد، فلما لم يكن إلى البينة ولا إلى الإقرار سبيل وجب لها أن تطلب حقها من القاذف، كما لو أقر رجل أن زوجته أخته لحرمت عليه، ولم يثبت نسبها بقوله وحده.\nوحجة أبي حنيفة والأوزاعي أيضًا أنه لما قذفها ولم يأت بأربعة شهداء لزمه حد القذف للآية، فلما حد لها استحال أن يحد في الزنا، فحكمنا لها بالإحصان، وأيضًا فإنه لا يجوز أن يجتمع حدان أبدًا، فإذا اجتمعا ثبت إلزامهما، وإنما كان عنده حد القذف ألزم من حد الزنا؛ لأنه من أقر على نفسه بالزنا ثم رجع فإنه يقبل رجوعه، ومن قذف أحدًا لم ينفعه الرجوع، وكذلك من وجب عليه حد الزنا، (والقذف) (^١) وكان عليه القتل، فإنه يحد القذف ويقتل، ولا يحد الزنا.\nحجة الشافعي: أنا قد أحطنا علمًا أنه لا يجب عليه الحدان جميعًا؛ لأنه إن كان زانيًا فلا حد عليه للقذف، وإن كان قاذفًا لمحصنة فليس بزان، وهو قاذف، فحده القذف، وإنما وجب عليه حد الزنا؛ لأن من أقر على نفسه وهو مدع فيما أقر به غيره، فلذلك لم يقبل قوله عليها، ويؤخذ بإقراره على نفسه.\nفصل:\nالعسيف: هو الأجير، كما قاله مالك (^٢).\n_________\n(^١) من (ص ١)\n(^٢) \"الموطأ\" ص ٥١٤.","vol":"31","page":209},{"text":"قال ابن عبد البر: وقد يكون العبد ويكون السائل (^١).\nوزاد في \"المحكم\" في العسيف: الأجير المستهان به. قال: وقيل: هو المملوك المستهان (^٢)، وقيل: كل خادم عسيف، والجمع عسفاء على القياس، وعسفة على غير قياس، وفي \"شرح الموطأ\" لعبد الملك بن حبيب السلمي: العسيف: الغلام الذي لم يبلغ الحلم.\n_________\n(^١) \"التمهيد\" ٩/ ٧٥.\n(^٢) \"المحكم\"١/ ٣١٠","vol":"31","page":210},{"text":"<span data-type='title' id=toc-4058>٣١ - باب رَجْمِ الْحُبْلَى مِنَ الزِّنَا إِذَا أَحْصَنَتْ</span>\n- ٦٨٣٠ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْد، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: كُنْتُ أُقْرِئُ رِجَالًا مِنَ الْمُهَاجِرِينَ مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ،، فَبَيْنَمَا أَنَا فِي مَنْزِلِهِ بِمِنًى، وَهْوَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فِي آخِرِ حَجَّةٍ حَجَّهَا، إِذْ رَجَعَ إِلَيَّ عَبْدُ الرَّحْمَنِ فَقَالَ: لَوْ رَأَيْتَ رَجُلًا أَتَى أَمِيرَ الْمُؤْمِنِينَ، اليَوْمَ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ لَكَ فِي فُلَان؟ يَقُولُ: لَوْ قَدْ مَاتَ عُمَرُ لَقَدْ بَايَعْتُ فُلَانًا، فَوَاللهِ مَا كَانَتْ بَيْعَةُ أَبِي بَكْرٍ إِلاَّ فَلْتَةً فَتَمَّتْ.\nفَغَضِبَ عُمَرُ ثُمَّ قَالَ: إِنِّي إِنْ شَاءَ اللهُ لَقَائِمٌ العَشِيَّةَ فِي النَّاسِ، فَمُحَذِّرُهُمْ هَؤُلَاءِ الَّذِينَ يُرِيدُونَ أَنْ يَغْصِبُوهُمْ أُمُورَهُمْ. قَالَ عَبْدُ الرَّحْمَنِ: فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَفْعَلْ، فَإِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ وَغَوْغَاءَهُمْ، فَإِنَّهُمْ هُمُ الَّذِينَ يَغْلِبُونَ عَلَى قُرْبِكَ حِينَ تَقُومُ فِي النَّاسِ، وَأَنَا أَخْشَى أَنْ تَقُومَ فَتَقُولَ مَقَالَةً يُطَيِّرُهَا عَنْكَ كُلُّ مُطَيِّرٍ، وَأَنْ لَا يَعُوهَا، وَأَنْ لَا يَضَعُوهَا عَلَى مَوَاضِعِهَا، فَأَمْهِلْ حَتَّى تَقْدَمَ الْمَدِينَةَ فَإِنَّهَا دَارُ الهِجْرَةِ وَالسُّنَّةِ، فَتَخْلُصَ بِأَهْلِ الْفِقْهِ وَأَشْرَافِ النَّاسِ، فَتَقُولَ مَا قُلْتَ مُتَمَكِّنًا، فَيَعِي أَهْلُ العِلْمِ مَقَالَتَكَ، وَيَضَعُونَهَا عَلَى مَوَاضِعِهَا. فَقَالَ عُمَرُ: أَمَا وَاللهِ -إِنْ شَاءَ اللهُ- لأَقُومَنَّ بِذَلِكَ أَوَّلَ مَقَامٍ أَقُومُهُ بِالْمَدِينَةِ.\nقَالَ ابْنُ عَبَّاسٍ: فَقَدِمْنَا الْمَدِينَةَ فِي عَقِبِ ذِي الْحَجَّةِ، فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ عَجَّلْنَا الرَّوَاحَ حِينَ زَاغَتِ الشَّمْسُ، حَتَّى أَجِدَ سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ جَالِسًا إِلَى رُكْنِ المِنْبَرِ، فَجَلَسْتُ حَوْلَهُ تَمَسُّ رُكْبَتِي رُكْبَتَهُ، فَلَمْ أَنْشَبْ أَنْ خَرَجَ عُمَر بْنُ الْخَطَّابِ، فَلَمَّا رَأَيْتُهُ مُقْبِلًا قُلْتُ لِسَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ: لَيَقُولَنَّ العَشِيَّةَ: مَقَالَةً لَمْ يَقُلْهَا مُنْذُ اسْتُخْلِفَ، فَأَنْكَرَ عَلَيَّ وَقَالَ: مَا عَسَيْتَ أَنْ يَقُولَ مَا لَمْ يَقُلْ قَبْلَهُ. فَجَلَسَ عُمَرُ عَلَى المِنْبَرِ، فَلَمَّا سَكَتَ الْمُؤَذِّنُونَ قَامَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ قَالَ: أَمَّا بَعْدُ، فَإِنِّي قَائِلٌ لَكُمْ مَقَالَةً قَدْ قُدِّرَ لِي أَنْ أَقُولَهَا، لَا أَدْرِي لَعَلَّهَا بَيْنَ يَدَيْ أَجَلِي، فَمَنْ عَقَلَهَا وَوَعَاهَا فَلْيُحَدِّثْ بِهَا حَيْثُ انْتَهَتْ بِهِ رَاحِلَتُهُ، وَمَنْ خَشِيَ أَنْ لَا يَعْقِلَهَا","vol":"31","page":211},{"text":"فَلَا أُحِلُّ لأَحَدٍ أَنْ يَكْذِبَ عَلَيَّ، إِنَّ اللهَ بَعَثَ مُحَمَّدًا - ﷺ - بِالْحَقِّ وَأَنْزَلَ عَلَيْهِ الكِتَابَ، فَكَانَ مِمَّا أَنْزَلَ اللهُ آيَةُ الرَّجْمِ، فَقَرَأْنَاهَا وَعَقَلْنَاهَا وَوَعَيْنَاهَا، رَجَمَ رَسُولُ اللهِ - ﷺ - وَرَجَمْنَا بَعْدَهُ، فَأَخْشَى إِنْ طَالَ بِالنَّاسِ زَمَانٌ أَنْ يَقُولَ قَائِلٌ: وَاللهِ مَا نَجِدُ آيَةَ الرَّجْمِ فِي كِتَابِ اللهِ، فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ أَنْزَلَهَا اللهُ، وَالرَّجْمُ فِي كِتَابِ اللهِ حَقٌّ عَلَى مَنْ زَنَى إِذَا أُحْصِنَ مِنَ الرِّجَالِ وَالنِّسَاءِ، إِذَا قَامَتِ الْبَيِّنَةُ أَوْ كَانَ الحَبَلُ أَوْ الاعْتِرَافُ، ثُمَّ إِنَّا كُنَّا نَقْرَأُ فِيمَا نَقْرَأُ مِنْ كِتَابِ اللهِ أَنْ لَا تَرْغَبُوا عَنْ آبَائِكُمْ، فَإِنَّهُ كُفْرٌ بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ -أَوْ إِنَّ كُفْرًا بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ- أَلَا ثُمَّ إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تُطْرُونِي كَمَا أُطْرِيَ عِيسَى ابْنُ مَرْيَمَ، وَقُولُوا: عَبْدُ اللهِ وَرَسُولُهُ\". ثُمَّ إِنَّهُ بَلَغَنِي أَنَّ قَائِلًا مِنْكُمْ يَقُولُ: وَاللهِ لَوْ مَاتَ عُمَرُ بَايَعْتُ فُلَانًا. فَلَا يَغْتَرَّنَّ امْرُؤٌ أَنْ يَقُولَ: إِنَّمَا كَانَتْ بَيْعَةُ أَبِي بَكْرٍ فَلْتَةً وَتَمَّتْ أَلَا وَإِنَّهَا قَدْ كَانَتْ كَذَلِكَ، وَلَكِنَّ اللهَ وَقَى شَرَّهَا، وَلَيْسَ مِنْكُمْ مَنْ تُقْطَعُ الأَعْنَاقُ إِلَيْهِ مِثْلُ أَبِي بَكْرٍ، مَنْ بَايَعَ رَجُلًا عَنْ غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَلَا يُبَايَعُ هُوَ وَلَا الَّذِي بَايَعَهُ تَغِرَّةً أَنْ يُقْتَلَا، وَإِنَّهُ قَدْ كَانَ مِنْ خَبَرِنَا حِينَ تَوَفَّى اللهُ نَبِيَّهُ - ﷺ -، إِلاَّ أَنَّ الأَنْصَارَ خَالَفُونَا وَاجْتَمَعُوا بِأَسْرِهِمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ، وَخَالَفَ عَنَّا عَلِيٌّ وَالزُّبَيْرُ وَمَنْ مَعَهُمَا، وَاجْتَمَعَ المُهَاجِرُونَ إِلَى أَبِي بَكْرٍ فَقُلْتُ لأَبِي بَكْرٍ: يَا أَبَا بَكْرٍ، انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا هَؤُلَاءِ مِنَ الأَنْصَارِ. فَانْطَلَقْنَا نُرِيدُهُمْ، فَلَمَّا دَنَوْنَا مِنْهُمْ لَقِيَنَا مِنْهُمْ رَجُلَانِ صَالِحَانِ، فَذَكَرَا مَا تَمَالَى عَلَيْهِ الْقَوْمُ فَقَالَا: أَيْنَ تُرِيدُونَ يَا مَعْشَرَ الْمُهَاجِرِينَ؟ فَقُلْنَا: نُرِيدُ إِخْوَانَنَا هَؤُلَاءِ مِنَ الأَنْصَارِ. فَقَالَا: لَا عَلَيْكُمْ أَنْ لا تَقْرَبُوهُمُ اقْضُوا أَمْرَكُمْ. فَقُلْتُ: وَاللهِ لَنَأْتِيَنَّهُمْ.\nفَانْطَلَقْنَا حَتَّى أَتَيْنَاهُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ، فَإِذَا رَجُلٌ مُزَمَّلٌ بَيْنَ ظَهْرَانَيْهِم، فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: هَذَا سَعْدُ بْنُ عُبَادَةَ. فَقُلْتُ: مَا لَهُ؟ قَالُوا: يُوعَكُ. فَلَمَّا جَلَسْنَا قَلِيلًا تَشَهَّدَ خَطِيبُهُمْ، فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: أَمَّا بَعْدُ فَنَحْنُ أَنْصَارُ اللهِ وَكَتِيبَةُ الإِسْلَامِ وَأَنْتُمْ -مَعْشَرَ الْمُهَاجِرِينَ- رَهْطٌ، وَقَدْ دَفَّتْ دَافَّةٌ مِنْ قَوْمِكُمْ، فَإِذَا هُمْ يُرِيدُونَ أَنْ يَخْتَزِلُونَا مِنْ أَصْلِنَا وَأَنْ يَحْضُنُونَا مِنَ الأَمْرِ. فَلَمَّا سَكَتَ","vol":"31","page":212},{"text":"أَرَدْتُ أَنْ أَتَكَلَّمَ، وَكُنْتُ زَوَّرْتُ مَقَالَةً أَعْجَبَتْنِي أُرِيدُ أَنْ أُقَدِّمَهَا بَيْنَ يَدَىْ أَبِي بَكْرٍ، وَكُنْتُ أُدَارِي مِنْهُ بَعْضَ الْحَدِّ، فَلَمَّا أَرَدْتُ أَنْ أَتَكَلَّمَ قَالَ أَبُو بَكْرٍ: عَلَى رِسْلِكَ. فَكَرِهْتُ أَنْ أُغْضِبَهُ، فَتَكَلَّمَ أَبُو بَكْرٍ فَكَانَ هُوَ أَحْلَمَ مِنِّي وَأَوْقَرَ، وَاللهِ مَا تَرَكَ مِنْ كَلِمَةٍ أَعْجَبَتْنِي فِي تَزْوِيرِي إِلاَّ قَالَ فِي بَدِيهَتِهِ مِثْلَهَا أَوْ أَفْضَلَ مِنْهَا حَتَّى سَكَتَ، فَقَالَ: مَا ذَكَرْتُمْ فِيكُمْ مِنْ خَيْرٍ فَأَنْتُمْ لَهُ أَهْلٌ، وَلَنْ يُعْرَفَ هَذَا الأَمْرُ إِلاَّ لِهَذَا الْحَيِّ مِنْ قُرَيْشٍ، هُمْ أَوْسَطُ الْعَرَبِ نَسَبًا وَدَارًا، وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ، فَبَايِعُوا أَيَّهُمَا شِئْتُمْ. فَأَخَذَ بِيَدِى وَبِيَدِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ وَهْوَ جَالِسٌ بَيْنَنَا، فَلَمْ أَكْرَهْ مِمَّا قَالَ غَيْرَهَا، كَانَ وَاللهِ أَنْ أُقَدَّمَ فَتُضْرَبَ عُنُقِي لَا يُقَرِّبُنِي ذَلِكَ مِنْ إِثْمٍ أَحَبَّ إِلَيَّ مِنْ أَنْ أَتَأَمَّرَ عَلَى قَوْمٍ فِيهِمْ أَبُو بَكْرٍ، اللَّهُمَّ إِلاَّ أَنْ تُسَوِّلَ إِلَيَّ نَفْسِي عِنْدَ المَوْتِ شَيْئًا لَا أَجِدُهُ الآنَ. فَقَالَ قَائِلٌ مِنَ الأَنْصَارِ: أَنَا جُذَيْلُهَا المُحَكَّكُ، وَعُذَيْقُهَا المُرَجَّبُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ، يَا مَعْشَرَ قُرَيْشٍ.\nفَكَثُرَ اللَّغَطُ، وَارْتَفَعَتِ الأَصْوَاتُ، حَتَّى فَرِقْتُ مِنَ الاخْتِلَافِ. فَقُلْتُ: ابْسُطْ يَدَكَ يَا أَبَا بَكْرٍ. فَبَسَطَ يَدَهُ فَبَايَعْتُهُ وَبَايَعَهُ الْمُهَاجِرُونَ، ثُمَّ بَايَعَتْهُ الأَنْصَارُ، وَنَزَوْنَا عَلَى سَعْدِ بْنِ عُبَادَةَ فَقَالَ قَائِلٌ مِنْهُمْ: قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ. فَقُلْتُ: قَتَلَ اللهُ سَعْدَ بْنَ عُبَادَةَ. قَالَ عُمَرُ: وَإِنَّا وَاللهِ مَا وَجَدْنَا فِيمَا حَضَرْنَا مِنْ أَمْرٍ أَقْوَى مِنْ مُبَايَعَةِ أَبِي بَكْرٍ، خَشِينَا إِنْ فَارَقْنَا الْقَوْمَ وَلَمْ تَكُنْ بَيْعَةٌ أَنْ يُبَايِعُوا رَجُلًا مِنْهُمْ بَعْدَنَا، فَإِمَّا بَايَعْنَاهُمْ عَلَى مَا لَا نَرْضَى، وَإِمَّا نُخَالِفُهُمْ فَيَكُونُ فَسَادٌ، فَمَنْ بَايَعَ رَجُلًا عَلَى غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَلَا يُتَابَعُ هُوَ وَلَا الَّذِي بَايَعَهُ تَغِرَّةً أَنْ يُقْتَلَا. [انظر: ٢٤٦٢ - مسلم: ١٦١٩ - فتح ١٢/ ١٤٤]\nكأنه يريد -والله أعلم- باب: هل يجب على الحبلى رجم أم لا؟\nذكر فيه حديث ابن عباس - ﵄ -: كُنْتُ أُقْرِئُ رِجَالًا مِنَ المُهَاجِرِينَ مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ .. الحديث بطوله.","vol":"31","page":213},{"text":"وموضع الحاجة منه: إِذَا أُحْصِنَ مِنَ النساء والرِّجَالِ، إِذَا قَامَتِ البَيِّنَةُ أَوْ (كَانَ) (^١) الحَبَلُ أَوْ الاعْتِرَافُ.\nوالكلام عليه من وجوه - تجمع صورًا (^٢) من العلم:\nأحدها: معنى قوله: (كُنْتُ أُقْرِئُ رِجَالًا مِنَ المُهَاجِرِينَ) يعني: القرآن، وهو يدل على أن العلم يأخذه الكبير عن الصغير، لأن ابن عباس لم يكن في المهاجرين؛ لصغر سنه. وأغرب الداودي فقال: يعني يقرأ عليهم ويلقنونه (^٣). قال: وكان في وفاة رسول الله - ﷺ - إنما حفظ المفصل من المهاجرين والأنصار وأخذ عنهم الحديث. قال: كنت آتي باب الرجل من الأنصار فأجلس ثم أنصرف ولا أدخل؛ إجلالا للعلم ولو شئت لدخلت. لا جرم اعترضه ابن التين فقال: هذا خروج عن الظاهر بل عن النص؛ لأن قوله: (أُقْرِئُ رِجَالًا): أعلمهم وأقرئهم القرآن.\nووقع في كلام بعض الشراح أن في \"الغرائب\" للدارقطني: هو عبد الرحمن بن عوف. وهذا قصده، فهو في البخاري كما أسلفناه.\nوقال الكوفيون: تُرْجَمُ بعد الوضع على ما رواه عمران بن حصين: أن امرأة أتت رسول الله - ﷺ - فذكرت أنها زنت، فأمر بها أن تقعد حتى تضعه، فلما وضعته أمر برجمها وصلى عليها، وقيل: إن رأى الإمام أن يسترضع له فعل، وإن رأى أن يؤخرها فعل.\nواختلفوا في المرأة توجد حاملًا لا زوج لها، فقال مالك: إن قالت: اسْتُكْرِهتُ أو تزوجتُ، لا يقبل منها، ويقام عليها الحد إلا أن\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): ضروبًا.\n(^٣) عَلَّم عليها في الأصل ثم كتب في الهامش: بيان: ويلقنوه.","vol":"31","page":214},{"text":"تقيم بينة على ما ادعته من ذلك أو تجيء تدمي أو استغاثت أو استعانت حتى أتت وهي على ذلك.\nوقال ابن القاسم: إن كانت غريبة طارئة فلا حَدَّ عليها. وقال ابن التين: مذهب مالك أنها تحد. وقال محمد: لا يجب حد الزنا إلا بالإقرار، ولا رجوع بعده حتى تحد، أو بشهادة أربعة على الرؤية، وبظهور حمل بامرأة غير طارئة لا يعلم لها نكاح ولا ملك، هذا قول مالك وأصحابه، وكلام محمد معارض في الحضر، وحقه زيادة: ولا إكراه ولا خطأ. وقال الكوفيون والشافعي: لا حد عليها إلا أن تقر بالزنا، أوتقوم عليها بينة، ولم يفرقوا بين طارئة وغيرها، واحتجوا بحديث: \"ادرءوا الحدود بالشبهات\" (^١).\nوحجة مالك قول (عمر) (^٢) - ﵁ - في الحديث: (الرجم في كتاب الله حق على من زنى إذا أحصن، إذا قامت البينة ..) إلى آخره. فسوَّى بين البينة والإقرار، وبين وجود الحبل، في أن ذلك كله موجب للرجم.\nوقد روي مثل هذا القول عن عثمان وعلي وابن عباس، ولا مخالف لهم في الصحابة.\nوروي عن عمر أيضًا في امرأة ظهر بها حمل، فقالت: كنت نائمة فما أيقظني إلا الرجل وقد ركبني. فأمر أن ترفع إليه في الموسم وناس من قومها، فسألهم عنها فأثنوا عليها خيرًا، فلم يرى عليها حدًّا وكساها، وأوصى بها أهلها، وقال به بعض متأخري المالكية.\n_________\n(^١) رواه الترمذي (١٤٢٤) من حديث عائشة مرفوعًا بلفظ: \"ادرءوا الحدود عن المسلمين ما استطعتم\". والحديث بلفظه، قال عنه ابن حجر في \"الدراية\" ٢/ ١٠١: لم أجده مرفوعًا، وانظر \"تلخيص الحبير\" ٤/ ٥٦.\n(^٢) من (ص ١).","vol":"31","page":215},{"text":"(ثالثها) (^١): قول القائل: (لو قد مات عمر لقد بايعت فلانا) (^٢) - يعني رجلًا من الأنصار؛ لأنه لم ير الخلافة في قريش مكتوبة في القرآن، فعرفه عمر أن ثبوت ذلك بالسنة.\nوفيه: أن رفع مثل الخبر إلى السلطان واجب؛ لما يخاف من الفتنة على المسلمين، ألا ترى إنكار عمر - ﵁ - تلك المقالة، وقال: لم نعرف هذا الأمر إلا لهذا الحي من قريش. والمعروف: هو الشيء الذي لا يجوز خلافه، وهذا يدل أنه لم يختلف في ذلك على عهد رسول الله - ﷺ -، ولو اختلف فيه لعلم الخلاف فيه.\nوالمعروف: ما عرفه أهل العلم وإن جهله كثير من غيرهم، كما أن المنكر: ما أنكره أهل العلم. والدليل على أن الخلافة في قريش أحاديث كثيرة، منها قوله - ﵇ -: \"الأئمة من قريش\" (^٣).\nومنها أنه - ﵇ - أوصى بالأنصار من وَلِيَ من أمر المسلمين أن يقبل من محسنهم ويتجاوز عن مسيئهم، فأخبر أنهم مستوصى بهم محتاجون أن يقبل إحسانهم ويتجاوز عن مسيئهم.\n_________\n(^١) كذا في الأصل، والصواب: ثانيها.\n(^٢) في هامش الأصل: فلان هو: طلحة بن عبيد الله. كذا قاله ابن بشكوال والخطيب، وقد عزى التصريح به إلى \"فوائد البغوي عن علي بن الجعد\". والله أعلم.\n(^٣) رواه أحمد ٣/ ١٢٩، والنسائي في \"الكبرى\" ٣/ ٤٦٧ (٥٩٤٢) وغيرهما من حديث أنس، وقد صححه العراقي في \"المغني عن حمل الأسفار\" (٣٧٣٤) والحافظ في \"الفتح\" ١٣/ ١١٤، و\"تلخيص الحبير\" ٤/ ٤٢ (١٧٣٠)، وكذا الألباني في \"الإرواء\" (٥٢٠).\nقلت: وفي الباب عن علي وأبي برزة الأسلمي وغيرهما كثير؛ هذا ومن اللطيف في هذا الأمر أن طرقه جمعها الحافظ ابن حجر في جزء مفرد عن نحو من أربعين صحابيًّا، وسماه \"لذة العيش بطرق الأئمة من قريش\" انظر: \"الفتح\" ٦/ ٥٣٠.","vol":"31","page":216},{"text":"وفيه: دليل واضح أنهم ليس لهم في الخلافة حق، ولذلك قال عمر: إني لقائم العشية فمحذرهم هؤلاء الذين يريدون أن يغصبوهم أمورهم، فالغصب لا يكون إلا أخذ ما لا يجب، وإخراج الأمر عن قريش هو الغصب.\nرابعها: في قول ابن (عوف) (^١) لعمر حين أراد أن يقوم في الموسم دليل على جواز الاعتراض على السلطان في الرأي إذا خشي من ذلك الفتنة واختلاف الكلمة.\nخامسها: قول ابن عوف: (يا أمير المؤمنين لا تفعل فإن الموسم يجمع رعاع الناس وغوغاءهم). الرعاع -بفتح الراء-: الشباب الأوغاد، ذكره في \"الصحاح\" (^٢) واحدها: رعاعة، والغوغاء -ممدود-: سفلة الناس وأخلاطهم، وأصله الجراد حين يخف للطيران، ثم استعير للسفلة من الناس والمسرعين إلى الشر، ويجوز أن تكون الغوغاء: الصوت والجلبة؛ لكثرة لغطهم وصياحهم. وفي حديث علي: وسائر الناس همج رعاع (^٣). والهمج: رذالة الناس، وذباب صغير يسقط على وجوه الغنم والحمير، وقيل: هو البعوض. فشبه به رعاع الناس، يقال: هم همج هامج. على التأكيد.\nوقوله قبله: (يريدون أن يغصبوهم على أمرهم) الغصب: أخذ ما لا يجب. وإخراج الأمر عن قريش غصب.\n_________\n(^١) من (ص ١).\n(^٢) \"الصحاح\" ٣/ ١٢٢٠.\n(^٣) رواه الخطيب في \"تاريخ بغداد\" ٦/ ٣٧٩، والمزي في \"تهذيب الكمال\" ٢٤/ ٢٢٠ (٤٩٨٩٦) كلاهما عن كميل بن زياد أنه قال: أخذ بيدي أمير المؤمنين على .. به مطولًا.","vol":"31","page":217},{"text":"وروي -كما قال ابن التين- بالعين المهملة والصاد، قال: ولعله من قولهم فلان أعصب. أي: لا ناصر له. والمعصوب: الضعيف. ومن قولهم: عصبت الشاة إذا انكسر أحد قرنيها وأعصبتها أنا. وقيل: هي التي انكسر قرنها الداخل، وهو المشاش.\nوقال الداودي: معناه: يغصبونهم أمرهم، يعني: من غير مشورة، وإنما كان الأمر مستقيمًا كلما مات خليفة اختاروا منهم، فلما صار الأمر إلى السلف عاد ملكًا.\nوقوله: (يغلبون على قربك) أي: على القرب منك عند الاجتماع والمزاحمة، وروي بالنون، أي: مثلك. وذكره ابن التين أولًا: على قربك، وفسره بما سلف، ثم قال: وروي بالنون، وروي بالباء.\nخامسها (^١): قال ابن عوف: (وأن لا يعوها ولا يضعوها على مواضعها)، يدل أنه لا يجب أن يوضع دقيق العلم إلا عند أهل الفهم له والمعرفة بمواضعه دون العوام والجهلة.\nوقوله: (يطيرونها عند كل مطير) أي: تتأول على غير وجهها.\nوفيه: دليل أنه لا يجب أن يحدث بحديث يسبق منه إلى الجهال الإنكار لمعناه، لما يخشى من افتراق الكلمة في تأويله.\nسادسها: قوله: (فأمهل حتى تقدم المدينة ..) إلى آخره. فيه: دليل على أن أهل المدينة مخصوصون بالعلم والفهم، ألا ترى اتفاق عمر مع عبد الرحمن على ذلك ورجوعه إلى رأيه.\nوفيه: الحض على المسارعة إلى استماع العلم، وأن الفضل في القرب من العالم.\n_________\n(^١) هكذا مكررة في الأصل.","vol":"31","page":218},{"text":"سابعها: قوله: لسعيد بن زيد (ليقولن العشية مقالة لم يقلها) أراد به أن ينبهه ليحضر فهمه لذلك، وأما إنكار سعيد عليه فلعلمه باستقرار الأمور من السنن والفرائض عندهم.\nوقوله: (فمن عقلها ووعاها فليحدث بها) يعني: على حسب ما وعى وعقل.\nوفيه: الحض لأهل الفهم والضبط للعلم على تبليغه ونشره، وفي قوله: (ومن خشي أن لا يعقلها فلا أحل لأحد أن يكذب عليَّ) النهي لأهل التقصير والجهل عن الحديث بما لا يعلمونه، ولا ضبطوه.\nوقوله قبل ذلك: (فقدمنا المدينة في عقب ذي الحجة). يقال: جاء في عقب الشهر، وعلى عقبه. بفتح العين وكسر الباء إذا جاء وقد بقي منه بقية، ويقال: جاء في عقب الشهر، وفي عقبه .. بضم العين وإسكان القاف إذا جاء بعد تمامه.\nوقوله بعده: (فلما كان يوم الجمعة عجلت الرواح حين زاغت الشمس).\nفيه: دلالة لمن قال: إن الساعات المذكورة في قوله: \"من راح في الساعة الأولى فكأنما قرب … \" (^١) كذا إلى آخره. أن ذلك في الساعة السابعة، وهو وجه عندنا وقول مالك، والأصح عندنا: إنها من أول النهار، وبه قال ابن حبيب منهم.\nوقوله لسعيد بن زيد: (ليقولن العشية مقالة). أراد أن ينبهه ليحضر فهمه على ما يقوله: لعلمه باستقرار الأمور من الفرائض والسنن.\nوفيه: دليل أن (عشية): من الرواح إلى الليل.\n_________\n(^١) سلف برقم (٨٨١).","vol":"31","page":219},{"text":"وقوله: (لعلها بين يدي أجلي) قال الداودي: يريد عند أجلي، وكان كذلك، ومات في ذلك الشهر وكان رأى رؤيا أن ديكًا نقره في بطنه ثلاث نقرات، فقيل له: علج يطعنك. وقال كعب: والله لا ينسلخ ذو الحجة حتى يدخل الجنة.\nثامنها: إدخاله في هذا الحديث آية الرجم، وأنها نزلت على رسول الله - ﷺ - وقرئت وعمل بها، ثم قوله: (لا ترغبوا عن آبائكم). أنه كان أيضًا من القرآن ورفع خطه وبقي (حكمه) (^١)، فمعنى ذلك أنه لا يجب لأحد أن يتنطع فيما لا نص له فيه من القرآن، وفيما لا يعلم من سنته، ويقرر برأيه، فيقول ما لا يحل له بما سولت له نفسه الأمارة بالسوء، وبما نزغ به الشيطان في قلبه حتى يسأل أهل العلم بالكتاب والسنة (عنه كما) (^٢) تنطع الذي قد قال: لو قد مات عمر لبايعت فلانًا. لما لم يجد الخلافة في قريش مرسومة في الكتاب، فعرفه عمر أن الفرائض والقرآن منه ما ثبت حكمه عند أهل العلم به ورفع خطه، فلذلك قدم عمر هاتين القضيتين اللتين لا نص لهما في القرآن، وقد كانتا فيه، ولا يعلم ثبات حكمهما إلا أهل العلم، كما لا يعرف أهل بيت الخلافة (ولمن) (^٣) تجب إلا من عرف مثل هذا الذي يجهله كثير من الناس.\nتاسعها: في قول عمر - ﵁ -: (أخشى إن طال بالناس زمان) دلالة على دروس العلم مع مرور الزمان، ووجود الجاهلين السبيل إلى التأويل بغير علم فيضلوا (ويضلوا) (^٤) كما قال - ﵇ -.\n_________\n(^١) ليست في الأصل، والمثبت من الهامش حيث قال: ولعله سقط: حكمه.\n(^٢) في الأصل: (عندما)، والمثبت من ابن بطال ٨/ ٤٥٩.\n(^٣) في الأصل: (ولم)، والمثبت من المصدر السابق.\n(^٤) من (ص ١).","vol":"31","page":220},{"text":"ومعنى (كفر بكم أن ترغبوا عن آبائكم). أي: (كفر) (^١) حق ونعمة. قوله: (\"لا تطروني كما أُطري عيسى بن مريم\") أي: لا تمدحوني مدح النصارى عيسى، جعله بعضهم إلهًا مع الله، وجعله بعضهم ولده، ولذلك قال: \"وقولوا: عبد الله ورسوله\" عرفهم ما خشي عليهم جهله والغلو فيه كما صنعته النصارى في قولهم في عيسى أنه ابن الله، تعالى الله عن ذلك.\nعاشرها: قوله: (إن بيعة أبي بكر كانت فلتة). وقول عمر (أنها كانت -كذلك- فلتة). قال أبو عبيد: معنى: الفلتة: الفجأة؛ وإنما كانت كذلك لأنها لم ينتظر بها العوام، وإنما ابتدرها أكابر أصحاب محمد - ﷺ - من المهاجرين وعامة الأنصار إلا تلك الطيرة التي كانت من بعضهم، ثم أصغوا له كافتهم لمعرفتهم أنه ليس لأبي بكر منازع ولا شريك في الفضل، ولم يكن يحتاج في أمره إلى نظر ولا مشاورة، فلذلك كانت فلتة وقى الله بها الإسلام وأهله شرها.\nوقال الداودي: كانت فجأة من غير مشورة «…) (^٢) من غير مشورة) (^٣).\nوقال الكرابيسي في قولهم: كانت فلتة؛ لأنهم تفلتوا في ذهابهم إلى الأنصار وبايعوا الصديق بحضرتهم وفيهم من لا يعرف ما يجب عليه،\n_________\n(^١) من (ص ١).\n(^٢) كلمة غير واضحة بالأصل، وليتابع التعليق التالي.\n(^٣) كذا في الأصل؟! والعبارة تبدو وكأنها مضطربة؛ يوضح ذلك أن الحافظ ساق في \"الفتح\" ١٢/ ١٥٠ قول الداودي هذا فقال: قال الداودي: معنى قوله: (كانت فلتة) أنها وقعت من غير مشورة مع جميع من كان ينبغي أن يشاور. اهـ. ثم ساق إنكار الكرابيسي كصنيع المصنف هنا.\nقلت: وقد ساق غيرُ الحافظ قولَ الداودي بنفس مضمون الحافظ.","vol":"31","page":221},{"text":"فقال قائل منهم: منا أمير ومنكم أمير. وقد ثبت أن رسول الله - ﷺ - قال \"الخلافة في قريش\" (^١)، فإما بايعناهم على ما لا يجوز لنا، وإما قاتلناهم على ذلك، فهي الفلتة.\nألا ترى قول عمر﵁ -: (والله ما وجدنا فيما حضرنا من أمر أقوى من بيعة أبي بكر، ولأن أقدم فتضرب عنقي أحب إليَّ من أن أتأمر على قوم فيهم أبو بكر)، فهذا يبين أن قول عمر: (كانت فلتة). لم يرد مبايعة أبي بكر، وإنما أراد ما وصفه من خلافة الأنصار عليهم وما كان من أمر سعد بن عبادة وقومه.\nوقول عمر - ﵁ -: (قتل الله سعدًا) ولو علموا (^٢) في أبي بكر شبهة وأن بين الخاصة والعامة فيه اختلافًا لما استجازوا الحكم عليهم بعقد البيعة، ولو استجازوه ما أجازه الآخرون إلا لمعرفة منهم به متقدمة، ويدل على ذلك ما رواه النسائي من حديث سالم بن عبيد -وذكر موته - ﵇ - قال: خرج أبو بكر فاجتمع المهاجرون يتشاورون بينهم، ثم قال: انطلقوا إلى إخواننا الأنصار، فقالت: منا أمير ومنكم أمير. فقال عمر﵁ -: سيفان في غمد إذًا لا يصطلحان. ثم أخذ بيد أبي بكر فقال: من له هذِه الثلاث: ﴿إِذ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ﴾ من صاحبه؟ ﴿إِذْ هُمَا فِي الْغَارِ﴾ [التوبة: ٤٠] من هما؟ ثم بايعه الناس أحسن بيعة وأكملها (^٣).\nفدل هذا الحديث أن القوم لم يبايعوه إلا بعد التشاور والتناظر واتفاق\n_________\n(^١) رواه أحمد ٤/ ١٨٥ من حديث عتبة بن عبد، وله شاهد من حديث أبي هريرة سلف برقم (٣٤٩٥)، ورواه مسلم (١٨١٨).\n(^٢) كذا بالأصل، وهذا القول قول أبي عبيد كما أفاده ابن بطال ٨/ ٤٦١ حيث قال: قال أبو عبيد: ولو علموا أن في أمر أبي بكر …\n(^٣) \"السنن الكبرى\" ٥/ ٣٧ (٨١٠٩)، والثالثة: ﴿إِنَّ اللهَ مَعَنَا﴾ مع مَن؟.","vol":"31","page":222},{"text":"الملأ منهم الذين هم أهل الحل والعقد على الرضا بإمامته والتقديم بحقه.\nولقولهم: (كانت فلتة). تفسير آخر: قال ثعلب وابن الأعرابي: الفلتة عند العرب آخر ليلة في الأشهر الحرم يشك فيها، فيقول قوم هي من شعبان، ويقول قوم: هي من رجب.\n(فصل) (^١):\nوبيان هذا أن العرب كانوا يعظمون الأشهر الحرم ولا يقاتلون فيها، ويرى الرجل قاتل أبيه فلا يمسه، فإذا كان آخر ليلة منها ربما شك قوم، فقالوا: هي من الحل.\nوقال بعضهم: من الرحم، فيبادر الموتور في تلك الليلة فينتهز الفرصة في إدارك ثأره غير معلوم أن ينصرم الشهر الحرام على عن يقين، فيكره تلك الليلة سفك الدماء وشن الغارات، فشبه عمر﵁ - أيام حياة رسول الله - ﷺ - ما كان الناس في عهده عليه من اجتماع الكلمة برسول الله\" - ﷺ - (وشمول) (^٢) الألفة ووقوع الأمنة في الشهر الحرام الذي لا قتال فيه ولا نزاع، وكأن موته شبيهة القصة بالفلتة التي هي خروج من (الحرام) (^٣)؛ لما نجم عند ذلك من الخلاف وظهر من الفساد، وما كان من أهل الردة، ومنع العرب الزكاة، وتخلف من تخلف من الأنصار جريًا منهم على عادة العرب أن لا يسود القبيلة إلا رجل منها، فوقى الله شرها بتلك البيعة المباركة التي كانت جماعًا للخير ونظامًا للألفة،\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) كذا في الأصل، مولعل الصواب: (الحرم) كما عند ابن بطال ٨/ ٤٦٢.","vol":"31","page":223},{"text":"وقد روينا في هذا المعنى عن سالم بن عبد الله، رواه سيف في كتاب البيوع عن مبشر، عنه قال: قال عمر: كانت إمرة أبي بكر فلتة وقى الله شرها. قلت: ما الفلتة؟ قال: كان أهل الجاهلية يتحاجزون في الحرم فإذا كانت الليلة التي يشك فيها أدغلوا فأغاروا، وكذلك كانوا يوم مات رسول الله - ﷺ - أدغل الناس من بين مدع إمارة أو جاحد زكاة، فلولا اعتراض الصديق دونها لكانت الفضيحة، ذكره الخطابي كما نقله ابن بطال (^١).\nقال ابن التين: ولم أره، والذي رأيت له أنه قال: كانت فجأة من غير مشورة أحد. وقال صاحب \"المنتهي\" في اللغة: الفلتة: آخر يوم من كل شهر، وربما سمي آخر يوم من الشهر الحرام فلتة واستشهد لكل منهما. وفي \"المحكم\" الفلتة: الأمر يقع من غير إحكام، وافتلت عليه: قضي الأمر دونه، وأفلت الشيء: أخذته بسرعة (^٢). وقال الهروي والجوهري: الفلتة: الفجأة إذا لم تكن عن تدبر ولا تردد (^٣). زاد الهروي: وإذا عوجلت خشية انتشار الأمر (^٤). والفلتة بفتح الفاء في اللغة وكذا رويناه. قال ابن التين: وروي بالضم.\nالحادي عشر: إن قلت: فما معنى قول أبي بكر: وليتكم ولست بخيركم؟ قلت: هذا من جملة فضله أن لا يرى لنفسه فضلا على غيره، وهذِه صفة الخائفين لله تعالى الذين لا يعجبون بعمل ولا يستكثرون له مهج أنفسهم وأموالهم. قال الحسن ابن أبي الحسن: والله ما خلق الله\n_________\n(^١) \"غريب الحديث للخطابي ٢/ ١٢٧، \"شرح ابن بطال\" ٨/ ٤٦١ - ٤٦٢.\n(^٢) \"المحكم\" ١٠/ ١٨٤.\n(^٣) \"الصحاح\" ١/ ٢٦٠.\n(^٤) انظر: \"النهاية في غريب الحديث والأثر\" ٣/ ٤٦٧.","vol":"31","page":224},{"text":"بعد النبيين أفضل من أبي بكر. قالوا: ولا مؤمن آل فرعون؟ قال: ولا مؤمن آَل فرعون. وروى الزهري عن أنس - ﵁ - قال: سمعت عمر بن الخطاب - ﵁ - يقول حين بويع أبو بكر: إن الله قد جمع أمركم على خيركم صاحب رسول الله - ﷺ - وثاني اثنين إذ هما في الغار أبو بكر فبايعوه بيعة العامة.\nالثاني عشر: قوله: (قد خالف عنا علي والزبير) وليس ذلك بخلاف في الرأي والمذهب، وإنما هو في الاجتماع والحضور. وقيل: كانوا لجئوا إلى بيت فاطمة ليتشاور الناس، فخشي الصديق والفاروق إن لم يبادروا بالبيعة أن يبايع الأنصار أحدهم فتكون فلتة.\nوقوله: (واجتمع المهاجرون إلى أبي بكر) قال الداودي: ما أرى هذِه اللفظة تثبت؛ لأن أكثر الروايات المستفيضة رواها مالك وغيره أن أبا بكر وعمر كانا في بيت عائشة، فأتى رجل من الأنصار فقال: ليخرج إليَّ عمر. قيل له: هو مشغول. قال: لا بد أن يخرج، إنه قد حدث أمر، فخرج إليه فقال: إن الأنصار اجتمعوا ليؤمروا أحدهم، فأدركوا الأمر. فقال عمر لأبي بكر: اعزم، فخرجا فلقيا أبا عبيدة فسارا فكان أبو بكر بينهما، فلقيهما رجلان من الأنصار عويم بن ساعدة ومعن بن عدي فقالا: أين تريدون؟ فقالوا: إخواننا الأنصار بلغنا ما استقلوا به، فقالا: امضوا لأمركم. فقالوا: لا بد أن نأتيهم. وفي إشارة عمر على الصديق أن يأتي الأنصار دليل على أنه إذا خشي من قوم فتنة أن لا يجيبوا إلى الإقبال إلى من فوقهم أن ينهض إليهم من فوقهم، ويبين لجماعتهم الحق قبل أن يحكم بذلك الرأي ويقضي به، ألا ترى إلى إجابة أبي بكر إلى ذلك وهو الإمام.\nالثالث عشر: قول الرجلين من الأنصار: (لا عليكم ألا تقربوهم اقضوا أمركم).","vol":"31","page":225},{"text":"فيه: دلالة أن الأنصار لم تطبق على دعواها في الخلافة، وإنما ادعى ذلك الأقل، وهذان معن بن عدي بن الجد بن العجلان أخو عاصم، وعويم بن ساعدة.\nوقول الأنصار: (نحن كتيبة (^١) الله) لا ينكر ذلك من فضلهم كما قال الصديق: (ولكن لا يعرف هذا الأمر إلا لهذا الحي من قريش) أي: لا يخرج هذا الأمر عنهم.\nوقوله (أوسط العرب نسبًا) أي: أعدل وأفضل، منه قوله تعالى: ﴿أُمَّةً وَسَطًا﴾ [البقرة: ١٤٣] أي: عدلًا.\nالرابع عشر: قول الصديق: (قد رضيت لكم أحد الرجلين) هو من طريق الأدب خشي أن يزكي نفسه بعد ذلك عليه.\nوقوله: (أحد) يدل أنه لا يكون للمسلمين أكثر من إمام واحد، وقد صح (^٢) - ﵇ - قال: \"إذا بويع لخليفتين فاقتلوا الآخِرَ منهما\" (^٣) يعني: اخلعوه واجعلوه كمن قتل ومات بأن لا تقبلوا له قولًا ولا تقيموا له دعوة حتى يكون في أعداد من قتل وبطل.\nوفيه: جواز إمامة المفضول مع وجود الفاضل إذا كان من أهل الغناء والكفاية، وقد قدم الشارع أسامة على جيش فيهم أبو بكر (^٤) وعمر.\n_________\n(^١) كذا بالأصل وفوقها (كذا)، وكتب بالهامش ما نصه: لفظ أصله: نحن كتيبة الله. ولفظ الصحيح: نحن أنصار الله وكتيبة الإسلام. وكأنه سقط من الكاتب.\n(^٢) ورد بهامش الأصل: هو في مسلم من طرق.\n(^٣) رواه مسلم (١٨٥٣) من حديث أبي سعيد.\n(^٤) ورد بهامش الأصل: أنكر ابن تيمية أن يكون في الرد على ابن المطهر الرافضي أن يكون الصديق فيهم.","vol":"31","page":226},{"text":"وقول عمر: (لم أكره من مقالته غيرها). يعني: إشارته بالخلافة إلى عمر لما ذكر أن يقوم لضرب عنقه أحب إليه من التأمير والتقدم للخلافة بحضرته.\nوقوله: (إلا أن تسول لي نفسي) محافظة لما حلف عليه ولمعرفته بالله من تقليب القلوب فأخذ في هذا بأبلغ العذر.\nالخامس عشر: قول الحباب بن المنذر: (أنا جُذَيْلُهَا المحكك وغُذَيْقُهَا المرجب).\nقال الأصمعي فيما حكاه أبو عبيد: الجذيل: تصغير جذل، (وأجذل) (^١) بفتح الجيم وكسرها (^٢)، وهو أصل الشجر كما قاله القزاز، أو أصول الحطب العظام كما قاله الجوهري (^٣)، وهو هنا عود ينصب للإبل الجرباء تحتك به من الجرب، فأراد أن يستشفي به كما كانت الإبل تستشفي بالاحتكاك بذلك العود. وقال غيره: أخبر أنه شديد المعارضة غليظ الشكيمة ثبت القدر صلب الكسر، ويقال: معناه أنا دون الأنصار جذل حكاك، وكقول الرجل لصاحبه: أجذل عن القوم. أي: خاصم عنهم.\nوالعذيق: تصغير عِذق بكسر العين، والذي بالفتح النخلة نفسها فأينما مالت النخلة الكريمة بنوا ناحية ميلها بناء مرتفعا يدعمها؛ لكيلا تسقط، وكذا في القنو، فذلك الترجيب، ولا يرجب إلا كريم النخل. والترجيب: التعظيم، يقال: رجبت الرجل رجبا: عظمته،\n_________\n(^١) من (ص ١).\n(^٢) \"غريب الحديث\" ٢/ ٢٥٢.\n(^٣) \"الصحاح\" ٤/ ١٦٥٤.","vol":"31","page":227},{"text":"ومنه سمي رجب؛ لأنه كان يعظم، ومنه الحديث: \"ورجب مضر الذي بين جمادى وشعبان\" (^١)، وأضاف رجبًا إلى مضر؛ لأنهم كانوا يعظمونه خلاف غيرهم كأنهم اختصوا، ومنه سمي رجب وقد يكون ترجيبها بأن يجعل حولها شوك؛ لئلا يترقى إليها، ومن الترجيب أن يعمد بخشبة ذات شعبتين، والرجبية من النخل فنسبوه إليها.\nقال الشاعر:\nفليست بسنهاء ولارجبية … ولكن عرايًا في السنين الجوائح\nبسنهاء وزنه مفاعيل لكنه مكفوف، وكأنه أراد به مشرف معظم في قومه (^٢) ويدفع الجماعة به، وإنما صغرهما فقال: عُذيق وجُذَيل على وجه المدح، وإنما وصفهما بالكرم.\nالسادس عشر: وقول عمر لأبي بكر - ﵄ -: أبسط يدك لأبايعك، وإجابة أبي بكر له بعد أن قال: (قد رضيت لكم أحد هذين)، دليل على أنه لم يحل له أن يتخلف عما قدمه رسول الله - ﷺ - بالدليل من الصلاة، وهي عمدة الإسلام، وقوله للمرأة: \"إن لم تجديني فأتي أبا بكر\" (^٣).\nفإن قلت: كيف جاز له أن يجعل الأمر في أحدهما وقد علم بالدليل الواضح استخلاف رسول الله - ﷺ - له؟\n_________\n(^١) سلف برقم (٤٤٠٦) من حديث أبي بكرة.\n(^٢) في (ص ١): قوله.\n(^٣) سلف برقم (٣٦٥٩) كتاب فضائل الصحابة، باب: قول النبي - ﷺ - \"لو كنت متخذًا خليلًا\". ولمسلم برقم (٢٣٨٦) كتاب فضائل الصحابة، باب: من فضائل أبي بكر الصديق.","vol":"31","page":228},{"text":"قيل: ليس في قوله ذلك تخلية له من الأمر إذ كان الرضا موقوفًا عليه والاختيار إليه، وليس ذلك بمخرجه أن يرى نفسه أهلًا لها، (وإنما تأدب إذ لم يقل: رضيت لكم نفسي، فلم يجز أحدهما أن يرى نفسه أهلًا لها) (^١) في زمن فيه أبو بكر، وقد روي أن عمر قال لهم: أيكم تطيب نفسه أن يؤخر أبا بكر عن مقام أقامه فيه رسول الله - ﷺ -؟ فقالت الأنصار بأجمعهم: لا. ولذلك قال عمر: (إنا والله ما وجدنا فيما حضرنا من أمرنا أقوى من مبايعة أبي بكر) يعني: في قطع الخلاف\nوبرضي الجماعة به وإقرارهم بفضله.\nالسابع عشر: قوله: (ونزونا على سعد بن عبادة) أي: درسناه دروسًا عليه في متابعته إلى البيعة، والنزوان: الدنو.\nالثامن عشر: فيه: الدعاء على من يخشى منه الفتنة. وقال الخطابي: (معنى) (^٢) قوله: (قتل الله سعدًا). أي: اجعلوه كمن قتل واحسبوه في عداد الأموات ولا تعتدوا لمشهده، وذلك أن سعدًا أراد في ذلك المقام أن يبعث أميرًا على قومه على مذهب العرب في الجاهلية أن لا يسود القبيلة إلا رجل منها، وكان حكم الإسلام خلاف ذلك، فرأى عمر إبطاله بما غلظ من القول وأشنعه، وكل شيء أبطلت فعله وسلبت قوته فقد قتلته وأمته، وكذلك: قتلت الشراب: إذا مزجته لتكسر شدته.\nالتاسع عشر: قوله: (وليس فيكم من تقطع الأعناق له مثل أبي بكر).\nيريد أن السابق منكم لا يلحق شأوه في الفضل ولا يكون أحد مثله؛ لأنه أسبق من السابقين، فلذلك مضت بيعته على كل حال فجأة، ووقى\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"31","page":229},{"text":"الله شرها، فلا يطمع أحد بعده في مثل ذلك، ولا يبايع إلا على مشورة واتفاق كلمة. ويقال للفرس الجواد: تقطعت أعناق الخيل إليه فلم تلحقه.\nوقوله: (على غير مشورة) هي بضم الشين (^١).\nالعشرون: قوله: (تغرة أن يقتلا). (تغرة) (^٢) مصدر غررته: إذا لقيته في الغرر، وهي من التغرير كالتعلة من التعليل، وفي الكلام مضاف محذوف تقديره: خوف تغرة أن يقتلا. أي: خوف وقوعهما في القتل، فحذف المضاف الذي هو الخوف وأقام المضاف إليه الذي هو (تغرة) مقامه، وانتصب على أنه مفعول له، ويجوز أن يكون قوله: (أن يقتلا) معناه: خوف تغرة قتلهما.\nقال أبو عبيد: التغرة: التغرير، غررت بالقوم تغريرًا وتغرة. وكذلك يقال في المضاعف خاصة كقولك: حللت اليمين تحليلًا وتحلة. قال الخطابي: وسئل سعد بن إبراهيم عن تفسير التغرة فقال: عقوبتهما ألا يؤمَّر واحد منهما، وإنما أراد عمر﵁أن ينعتهما تغريرًا بأنفسهما بالقتل وتعريضًا له، فنهاهما عنه، وأمر ألا يؤمر واحد؛ لئلا يطمع في ذلك فيفعل به هذا الفعل (^٣).\nالحادي بعد العشرين: الدافة: القوم يسيرون جماعة سير ليس بالشديد لضعفهم وحاجتهم، يقال: هم يدفون دفيفًا. وقال أبو عمرو: بدال مهملة.\n_________\n(^١) ورد بهامش الأصل: ويجوز إسكانها وفتح الواو.\n(^٢) من (ص ١).\n(^٣) انظر: \"غريب الحديث\" لأبي عبيد ٢/ ٨٦، \"غريب الحديث\" للخطابي ٢/ ١٢٣.","vol":"31","page":230},{"text":"وقوله: (فإذا رجل مزمل). أي: مغطي ومدثر.\nوقوله: (متوعك). أي: ضعيف بالحمي\nوقوله: (يختزلونا من أصلنا). أي: يقطعونا ويذهبوا بنا متفرقين. وفي حديث آخر: أرادوا أن يختزلوه دوننا. أي ينفردون به.\nوقوله: (وأن يحضنونا من الأمر). أي يخرجوننا، يقال حضنت الرجل من الشيء وأحضنته: أخرجته منه.\nوقوله: (وكنت زورت مقالة) هو إصلاح الكلام وتهيئه، كما قال الأصمعي.\nوقال أبو زيد: المزور من الكلام والمزوق واحد، وهو المحسن المصلح، وكذلك الخط إذا قومته.\nوقوله: (فلا يبايع هو) بالياء، وروي يتابع. والمراد ما سلف من قوله: (أنتم رهط دفت دافة من قومكم). يريد: إنكم قوم غرباء طراة أقبلتم من مكة إلينا وأنتم نفر يسير بمنزلة الرهط ما بين الثلاثة إلى العشرة.\nوقول عمر: (كنت أداري بعض الحد). يعني: الحدة. هو بالحاء المهملة.\nوقوله: (ابسط يدك يا أبا بكر). فأجابه لذلك بعد قوله: (رضيت لكم أحد هذين الرجلين). دليل على أنه لم يحل له أن يتخلف عما قدمه إليه الشارع.","vol":"31","page":231},{"text":"<span data-type='title' id=toc-4059>٣٢ - باب البِكْرَانِ يُجْلَدَانِ وَيُنْفَيَانِ</span>\nوقوله تعالى ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللهِ﴾ الآيات [النور: ٢ - ٣] قَالَ ابن عُيَيْنَةَ: رَأْفَةٌ في إِقَامَةِ الحد.\n\n٦٨٣١ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيل، حَدَّثَنَا عَبْدُ العَزِيزِ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَأْمُرُ فِيمَنْ زَنَى وَلَمْ يُحْصَنْ جَلْدَ مِائَةٍ وَتَغْرِيبَ عَامٍ. [انظر: ٢٣١٤ - مسلم: ١٦٩٨ - فتح ١٢/ ١٥٦]\n\n٦٨٣٢ - قَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي عُرْوَةَ بْنُ الزُّبَيْرِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ غَرَّبَ، ثُمَّ لَمْ تَزَلْ تِلْكَ السُّنَّةَ. [فتح ١٢/ ١٥٦]\n\n٦٨٣٣ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَن سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَضَى فِيمَنْ زَنَى وَلَمْ يُحْصَنْ بِنَفْىِ عَامٍ بِإِقَامَةِ الْحَدِّ عَلَيْهِ. [انظر: ٢٣١٥ - مسلم: ١٦٩٧ - فتح ١٢/ ١٥٦]\nثم ساق حديث زيدِ بْنِ خَالِدٍ الجُهَنِيِّ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَأْمُرُ فِيمَنْ زَنَى وَلَمْ يُحْصَنْ جَلْدَ مِائَةٍ وَتَغْرِيبَ عَامٍ.\nقَالَ ابْنُ شِهَابٍ: وَأَخْبَرَنِي عُرْوَةَ بْنُ الزُّبَيْرِ أَنَّ عُمَرَ بْنَ الخَطَّاب - ﵁ - غَرَّبَ، ثُمَّ لَمٌ تَزَلْ تِلْكَ السُّنَّةَ.\nوحديث أبي هريرة - ﵁ - أنه - ﵇ - قَضَى فِيمَنْ زَنَى وَلَمْ يُحْصَنْ بِنَفْيِ عَامٍ وبِإِقَامَةِ الحَدِّ عَلَيْه.\nالشرح:\nتفسير ابن عيينة رويناه في \"تفسيره\"، وأخرجه ابن أبي شيبة عن وكيع، عنه، عن ابن أبي نجيح، عن مجاهد بزيادة: يقطع","vol":"31","page":232},{"text":"ولا يعطل (^١). وحديث أبي هريرة - ﵁ - اختصره هنا، وسيأتي على الإثر مطولا، وكذا حديث زيد بن خالد، وهذِه الآية وهي ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا﴾ ناسخة لقوله ﴿وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ﴾ الآية [النساء: ١٥] ولقوله ﴿وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَا﴾ [النساء: ١٦] فكل من زنا منهما أوذي إلى الموت. قال مجاهد: بالسب، ثم نسخ ذلك بهذِه الآية (^٢).\nقال النحاس: ولا اختلاف في ذلك بين المفسرين، ثم اختلفوا هل هذِه الآية خاصة في الأبكار أو عامة في كل شيء وتضرب الثيب ثم ترجم (^٣)؟\nوقد سلف عن ابن عيينة وغيره: الرأفة: إقامة الحدود، يريد: لا يرتفق بهم فيعطوا إقامة الحدود الواجبة، وقد أسلفناه عن مجاهد. وقاله عطاء أيضًا، فالمعني: لا ترحموهم فتتركوا الحد.\nفصل:\nوالطائفة في الآية أربعة كما قاله ابن عباس - ﵄ -. قال الزجاج: ولا يجوز أن تكون الطائفة واحدًا؛ لأن معناها معنى الجماعة، (والجماعة) (^٤) لا تكون أقل من اثنين. وقال غيره: لا يمنع ذلك علي قول أهل اللغة؛ لأن معنى طائفة قطعة، يقال: أكلت طائفة من الشاة. أي: قطعة منها. وروي عن مجاهد في قوله تعالى: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ [الحجرات: ٩] أنهما كانا رجلين.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٥٣٠ (٢٨٧٣٠) ولفظه: يقام ولا يعطل.\n(^٢) \"تفسير مجاهد\" ١/ ١٤٩.\n(^٣) انظر: \"الناسخ والمنسوخ\" ٢/ ١٦٢.\n(^٤) من (ص ١).","vol":"31","page":233},{"text":"فصل:\nقوله تعالى: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً﴾ أصلها أنه كان في الجاهلية نساء يزنين فأراد ناس من المسلمين نكاحهن، فنزلت، قاله مجاهد والزهري وقتادة، وقال الحسن: الزاني المجلود لا ينكح إلا مثله.\nوروي عن ابن عباس: النكاح هنا: الجماع، وعنه أيضًا: لا يزني. وقيل: لا يزني مكتسب الزنا إلا بزانية حراما فيكونان زانيين، أوحلالًا فيكونان كافرين.\nوعن ابن المسيب وغيره أنها منسوخة بقوله: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ [النور: ٣٢] فدخلت في الأيامى وقوله ﴿وَحُرِّمَ ذَلِكَ على الْمُؤْمِنِينَ﴾ (^١) [النور: ٣].\nفصل:\nفي الحديث تغريب البكر مع الجلد، وكذا في حديث العسيف، وهو حجة على أبي حنيفة ومحمد في (إنكاره) (^٢) التغريب (^٣)، وعند مالك تُنفى البكر الحر، ولا تغرب المرأة ولا العبد (^٤).\nوقال الثوري والأوزاعي والشافعي: تغرب المرأة والرجل.\nواختلف قول الشافعي في نفي العبد (^٥). قال ابن المنذر: وهو قول الراشدين -يعني: تغريب البكر بعد جلده- روي عن الخلفاء الأربعة\n_________\n(^١) انظر: \"تفسير الطبري\" ٩/ ٢٦١ - ٢٦٤.\n(^٢) ورد في هامش الأصل: الجادة: إنكارهما.\n(^٣) انظر: \"الهداية\" ٢/ ٣٨٦.\n(^٤) انظر\"المدونة\" ٤/ ٣٩٧، \"الكافي\" ص ٥٧٢، \"القوانين الفقهية\" ص ٣٤٧.\n(^٥) انظر: \"البيان\" ١٢/ ٣٥٣ - ٣٥٥، \"روضة الطالبين\"١٠/ ٨٧، \"الشرح الكبير\" للرافعي ١١/ ١٣٤.","vol":"31","page":234},{"text":"وأبي بن كعب وابن عمر، وبه قال أئمة الأمصار (^١)، وقد قيل: التغريب: بأنه التعزير، فيرجع إلى رأي الإمام فيه، إن شاء فعله. ويرد عليه قوله: \"لأقضين بينكما بكتاب الله\"، ثم قضى بالتغريب (^٢).\nقال ابن بطال: وأجمعوا على أن قوله تعالى: ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا﴾ في زنا الأبكار خاصة؛ لما ثبت في حد الثيب أنه الرجم. وقال عمر - ﵁ - على رءوس الناس كافة: الرجم في كتاب الله حق على من زنى إذا أحصن ولم يكن في الصحابة مخالف، فكان إجماعًا. وحجة أبي حنيفة ظاهر القرآن فإنه لا نفي فيه، وقد سلف الرد عليه، فلا معنى لقوله بخلافه السنة الثابتة، ألا ترى أنه أقسم في حديث العسيف: \"لأقضين بينكما بكتاب الله\"؟! فقضى به على العسيف، فكان فعله بيانًا لكتاب الله، فهو إجماع الصحابة وعليه عامة العلماء، فسقط قول من خالفه.\nفصل:\nاختلف في المسافة التي يغرب إليها، فروي عن عمر أنه قال: فدك، ومثله عن ابنه، وبه قال عبد الملك، وزادوا إلى ميل الجار من المدينة، وروي عن علي من الكوفة إلى البصرة. وقال الشعبي: ينفيه من عمله إلى غيره. وقال مالك: يغرب عامًا في بلد يحبس فيه؛ لئلا يرجع إلى البلد الذي نفي منه (^٣). وعن أحمد إلى قدر ما تقصر فيه الصلاة (^٤).\n_________\n(^١) انظر: \"الشرح الكبير\" ٢٦/ ٢٥٤.\n(^٢) سلف برقم (٢٦٩٥)، ورواه مسلم أيضًا (١٦٩٧) من حديث أبي هريرة وزيد بن خالد.\n(^٣) \"المدونة\" ٤/ ٣٩٨، \"الاستذكار\" ٢٤/ ٥٤.\n(^٤) انظر: \"الكافي\" ٥/ ٣٩٩، \"المقنع\" مع \"الشرح الكبير\" ٢٦/ ٢٥٤.","vol":"31","page":235},{"text":"وقال أبو ثور. إلى ميل وأقل منه (^١). وقال ابن المنذر: يجزئ من ذلك ما يقع عليه اسم النفي قل أو كثر. لا حجة لمن جعل لذلك حدًا (^٢).\nوعندنا لا تغرب المرأة وحدها بل مع زوج أو محرم (^٣)، واحتج لمالك أنها لا تغرب خوف هتك حرمتها، وقد قال - ﵇ -: (لا تسافر المرأة إلا ومعها ذو محرم\" (^٤) وخروج المحرم معها فيه عقوبة لمن لم يزن (^٥). وقال بعض متأخريهم: إن كانت العلة الولي فتسافر مع رجال ونساء كما في الحج، فإن عدم سجنت موضعها عامًا؛ لأن العقوبة التغريب والسجن، فإذا عدم أحدهما فعل الآخر، واحتج له في العبد بأنه لا وطن له حتى يعاقب بإخراجه عنه، فلا حاجة إلى تغريبه إذ حاله يستوي في كل البلاد.\nفصل:\nواختلفوا في مواضع الضرب والرجم، قال مالك: الحدود كلها الزنا والخمر والفرية والتعزير لا يضرب إلا في الظهر، ولا تضرب الأعضاء (^٦). وقال أبو حنيفة: تضرب الأعضاء كلها إلا الفرج والرأس والوجه (^٧).\n_________\n(^١) انظر: \"الشرح الكبير\" مع \"الإنصاف\" ٢٦/ ٢٥٨.\n(^٢) \"شرح ابن بطال\" ٨/ ٤٦٧ - ٤٦٨.\n(^٣) انظر: \"روضة الطالبين\"١٠/ ٨٧.\n(^٤) سلف برقم (١٠٨٦)، ورواه مسلم (١٣٣٨) من حديث ابن عمر.\n(^٥) انظر: \"المنتقي\" ٧/ ١٣٧، \"الذخيرة\" ١٢/ ٨٨، ٨٩.\n(^٦) \"المدونة\" ٤/ ٣٩٨.\n(^٧) \"بداية المبتدي\" مع \"الهداية\" ٢/ ٣٨٤.","vol":"31","page":236},{"text":"وروي عن عمر وابنه أنهما قالا: لا تضرب الرأس. وقال الشافعي: يتقى الفرج والوجه. وروي ذلك عن علي - ﵁ - (^١)، وبه قال ابن شعبان، وأما الفرج إذا لم يحفر للمرجوم فقال الأبهري: ما قدمناه عنه لا يحفر له؛ لأن الرجم يجب أن يكون علي سائر الجسد، فإذا حفر له غاب شيء من بدنه عن الرجم. وقال الشيخ أبو الحسن في \"تبصرته\": لا يضرب -إذا لم يحفر له- رجليه ولا ساقيه ولا بدنه؛ لأن ذلك تعذيب وليس بتمثيل. واستحسن قول مالك أنه يجلد في الظهر؛ لقوله - ﵇ -: \"البينة وإلا حد في ظهرك\" (^٢).\n_________\n(^١) \"مختصر المزني\" ص ٣٥٥.\n(^٢) سلف برقم (٢٦٧١) من حديث ابن عباس.","vol":"31","page":237},{"text":"<span data-type='title' id=toc-4060>٣٣ - باب نَفْيِ أَهْلِ المَعَاصِي وَالْمُخَنَّثِينَ</span>\n٦٨٣٤ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا يَحْيَى، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: لَعَنَ النَّبِيُّ - ﷺ - المُخَنَّثِينَ مِنَ الرِّجَالِ، وَالمُتَرَجِّلَاتِ مِنَ النِّسَاءِ، وَقَالَ: «أَخْرِجُوهُمْ مِنْ بُيُوتِكُمْ». وَأَخْرَجَ فُلَانًا، وَأَخْرَجَ [عُمَرُ] فُلَانًا [انظر: ٥٨٨٥ - فتح ١٢/ ١٥٩]\nذكر فيه حديث ابن عباس - ﵄ -: لَعَنَ رسول الله - ﷺ - المُخَنَّثِينَ مِنَ الرِّجَالِ، وَالْمُتَرَجِّلَاتِ مِنَ النِّسَاءِ، وَقَالَ: \"أَخْرِجُوهُمْ مِنْ بُيُوتِكُمْ\". وَأَخْرَجَ النبي - ﷺ - فُلَانًا، وَأَخْرَجَ عُمَرُ فُلَانًا.\nوقد سلف في اللباس، وذكر هنا؛ لنعرفك أن التغريب واجب على الزاني؛ لأنه - ﵇ - لما نفى من أتى من المعاصي ما لا حد فيه، فنفي من أتى ما فيه الحد أوجب في النظر، لو لم يكن في نفي الزاني سنة ثابتة لتبين خطأ أبي حنيفة في القياس، وذكر في الإشخاص والملازمة، والأحكام في مثل هذِه الترجمة حديث أبي هريرة - ﵁ - في تحريق بيوت المتخلفين عن الصلاة معه (^١).\nولعنة الشارع ما ذكره هنا، وأمره بإخراجهم يدل على أنه ينفى كل من خشيت منه فتنة على الناس في دين أودنيا، وهذا الحديث أصل لذلك.\nفصل:\nالمخنث بكسر النون وفتحها مأخوذ من خنثت الشيء، فتخنث، أي: عطفته فتعطف، وهو المشبه في كلامه بالنساء تكسرًا وتعطفا.\n_________\n(^١) سلف برقم (٢٤٢٠) وسيأتي في الأحكام برقم (٧٢٢٤).","vol":"31","page":238},{"text":"والمترجلات: المتشبهات بالرجال في كلامهم وهيئتهم. والمخنث إذا كان يؤتى يرجم مع الفاعل أحصنا أو لم يحصنا عند مالك. (وقال الشافعي) (^١): إن كان غير محصن فعليه الجلد (^٢). وكذا عند مالك إن كانا كافرين أو عبدين. وقال أشهب في العبدين: يحدان حد الزنا خمسين خمسين، وفي الكافرين يؤدبان ويرفعان إلى أهل دينهما (^٣)، قاله ابن شعبان. زاد: ومن الناس من يرقى بالمرجوم على رأس جبل ثم يرميه منكوسا ثم يتبعه بالحجارة، وهو نوع من الرجم وفعله جائز. وقال أبو حنيفة: لا حد فيه إنما فيه التعزير. وهذا الفعل ليس عندهم بزنا، ورأيت عندهم أن محل ذلك ما إذا لم يتكرر، فإن تكرر قتل (^٤)، وحديث: \"ارجموا الفاعل والمفعول به\" (^٥) متكلم فيه، وإن كان لم يشترط فيه إحصانهم وليس على شرطه. وقال بعض أهل الظاهر: لا شيء على من فعل هذا الصنيع، وهو من عجيب العجاب، ولما حكاه الخطابي في \"معالمه\" قال: إنه أبعد الأقاويل من الصواب وأدعاها إلى إغراء الفجار به وتهوين ذلك في أعينهم، وهو قول مرغوب عنه (^٦).\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"أسنى المطالب\" ٤/ ١٢٩.\n(^٣) انظر: \"الذخيرة\" ١٢/ ٦٥.\n(^٤) ورد بهامش الأصل: وكذا حكاه ابن قيم الجوزية الحافظ شمس الدين عنهم أنه إذا عرف بالتلوط فإنه يقتل تعزيرًا. وسألت أنا عنهم بعض فضلاء الحنفية فقال: نعم.\n(^٥) رواه أبو داود (٤٤٦٢)، والترمذي (١٤٥٥)، وابن ماجه (٢٥٦١) من حديث ابن عباس بلفظ: \"من وجدتموه يعمل عمل قوم لوط فاقتلوا الفاعل والمفعول به\"، وانظر تمام تخريجه في \"البدر المنير\" ٨/ ٦٠٢\n(^٦) \"معالم السنن\" ٣/ ٢٨٧.","vol":"31","page":239},{"text":"(فصل) (^١):\nقال بعض العلماء: لا ينفى إلا ثلاثة بكر ومخنث ومحارب.\nفصل:\nيعود على ما استنبطناه من النفي للمخنث: ذكر الهروي أن عروة قال للحجاج: يا ابن المتمنية، أراد أمه وهي فريعة بنت الهمام، وكانت تحت المغيرة بن شعبة، وهي القائلة فيما قيل:\nألا سبيل إلى خمر فأشربها .. ألا سبيل إلى نصر بن حجاج\nوكان نصر رجلًا من بني سليم رائع الجمال تفتن به النساء، فمر عمر بن الخطاب بهذِه المرأة وهي تنشد هذا البيت فدعا بنصر فسيره إلى البصرة.\n_________\n(^١) في (ص ١): فائدة.","vol":"31","page":240},{"text":"<span data-type='title' id=toc-4061>٣٤ - باب مَنْ أَمَرَ غَيْرَ الإِمَامِ بِإِقَامَةِ الحَدِّ غَائِبًا عَنْهُ</span>\n٦٨٣٥، ٦٨٣٦ - حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ أَنَّ رَجُلًا مِنَ الأَعْرَابِ جَاءَ إِلَى النَّبِيِّ - ﷺ - وَهْوَ جَالِسٌ فَقَالَ: يَا رَسُولَ اللهِ، اقْضِ بِكِتَابِ اللهِ. فَقَامَ خَصْمُهُ فَقَالَ: صَدَقَ، اقْضِ لَهُ يَا رَسُولَ اللهِ بِكِتَابِ اللهِ، إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا فَزَنَى بِامْرَأَتِهِ، فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي الرَّجْمَ، فَافْتَدَيْتُ بِمِائَةٍ مِنَ الْغَنَمِ وَوَلِيدَةٍ، ثُمَّ سَأَلْتُ أَهْلَ الْعِلْمِ فَزَعَمُوا أَنَّ مَا عَلَى ابْنِي جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ. فَقَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ، لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، أَمَّا الْغَنَمُ وَالْوَلِيدَةُ فَرَدٌّ عَلَيْكَ، وَعَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَأَمَّا أَنْتَ يَا أُنَيْسُ فَاغْدُ عَلَى امْرَأَةِ هَذَا فَارْجُمْهَا». فَغَدَا أُنَيْسٌ فَرَجَمَهَا. [انظر: ٢٣١٥، ٢٣١٤ - مسلم: ١٦٩٧، ١٦٩٨ - فتح ١٢/ ١٦٠]\nذكر فيه حديث أبي هريرة وزيد بن خالد في قصة العسيف، وترجم عليه كما سيأتي باب: هل يجوز للحاكم أن يبعث واحدًا يقوم مقامه في إقامتها (^١)، وليس من باب الشهادات التي لا يجوز فيها إلا رجلان فصاعدًا.\nوقوله: (\"فإن اعترفت فارجمها\") ظاهر في عدم تعدد الإقرار كما سلف.\nوقال ابن التين: واحتج به من قال يحكم القاضي بعلمه، وهو مذهب عبد الملك وسحنون أنه يقضي بما سمع في مجلس الحكومة (^٢)، ومذهب الشافعي أنه يقضي بما علمه في كل موطن (^٣).\n_________\n(^١) سيأتي برقم (٧١٩٣) كتاب الأحكام.\n(^٢) انظر: \"الإشراف\" ٢/ ٢٨٣، \"القوانين الفقهية\" ص ٢٩٢.\n(^٣) انظر: \"الأم\" ٦/ ٢١٦، \"الوسيط\" ٤/ ٣٠٥.","vol":"31","page":241},{"text":"قلت: إلا في حدود الله. ومذهب مالك: لا يقضي بعلمه في شيء (^١)، وفرق أهل العراق فقالوا: يقضي في حقوق الآدميين بما علمه بعد القضاء ولا يقضي فيما علمه قبله (^٢)، احتج المانع بقوله - ﵇ -: \"لو كنت راجما أحدًا بغير بينة لرجمتها\" (^٣) في قصة هلال وشريك. قال: وأما قوله: \"فان اعترفت فارجمها\" فيحتمل أن يكون اعترافها بموضع بينة.\nفصل:\nوقد ترجم على هذا الحديث أيضًا قريبا باب: هل يأمر الإمام رجلًا فيضرب الحد غائبا عنه (^٤). وقد فعله عمر، وهذا الباب والذي نحن فيه معناهما واحد ومعناها كلها أنه يجوز للإمام أن يبعث رجلًا واحدًا يقوم مقامه في إقامة الحدود وتنفيذ الأحكام، وأن الواحد يجوز في ذلك كما أسلفناه.\n_________\n(^١) انظر: \"عيون المجالس\" ٤/ ١٥٣٥ - ١٥٣٦، \"الكافي\" ص ٥٠٠.\n(^٢) انظر: \"مختصر الطحاوي\" ص ٣٣٢، \"الإشراف\" ٢/ ٢٨٣، \"الاستذكار\" ٢٢/ ١٥.\n(^٣) سلف برقم (٥٣١٠) من حديث ابن عباس.\n(^٤) سيأتي برقم (٦٨٥٩).","vol":"31","page":242},{"text":"(بسم الله الرحمن الرحيم - الحمد لله وحده وصلى الله على سيدنا محمد وآله وسلم) (^١).\n\n<span data-type='title' id=toc-4062>٣٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾ إلي قوله: ﴿وَأَنْ تَصْبِرُوا خَيْرٌ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾ [النساء: ٢٥]. [فتح ١٢/ ١٦١]</span>\nهكذا في أصول البخاري لم يذكر فيه حديثًا، وأما ابن بطال فأدخل فيه حديث أبي هريرة - ﵁ - في الباب بعده (^٢)، ثم ذكره فيه أيضًا لكن من طريق آخر، وأباه ابن التين فذكره كما ذكرناه.\nوالطَّوْل في اللغة: الفضل ومنه: تطول الله علينا.\nوالمحصنات: العفيفات أو الحرائر قولان. وقوله: ﴿فَمِنْ مَا مَلَكَتْ أَيْمَانُكُم﴾ المراد السراري. وقوله: ﴿بَعْضُكُمْ مِنْ بَعْضٍ﴾ فيه قولان: أحدهما: إنكم مؤمنون وأنتم إخوة. والثاني: إنكم (سواء) (^٣)، وإنما قيل لهم هذا (فيما روي) (^٤) لأنهم كانوا في الجاهلية يعيرون بالهجينة ويسمون ابن الأمة هجينا، فقال تعالى: ﴿بَعْضُكُمْ مِنْ بَعْضٍ﴾ والمسافحات: الزانيات والأخدان: الصدقاء.\n_________\n(^١) من (ص ١).\n(^٢) \"شرح ابن بطال\" ٨/ ٤٧٠.\n(^٣) في (ص ١): بنو آدم.\n(^٤) من (ص ١).","vol":"31","page":243},{"text":"وقوله: ﴿فَإِذَا أُحْصِنَّ﴾ قرئ بضم الهمزة أي زوجن وبفتحها، وفيه قولان: أحدهما: أسلمن، وهو قول ابن مسعود وعلي وابن عمر وأنس والنخعي، وذكر عن عمر والشعبي، وبه قال مالك والليث والأوزاعي والكوفيون والشافعي فيما حكاه ابن بطال (^١) وغيره، وسواء كانت عندهم متزوجة أم لا (أنها لا تحد) (^٢) إذا زنت. قال بعض الناس: إن أحصنا رجما كالأحرار. وقال داود: يجلد العبد مائة والأمة خمسين نصف جلد الحرة؛ لأنه لا يقول بالقياس.\nثانيهما: التزويج، وهو قول ابن عباس وطاوس وقتادة، وبه قال أبو عبيد، فإذا زنت ولا زوج لها أدبت، ولا حد عليها. وقال الزهري: تحد إذا زنت وهي متزوجة بالكتاب، وتحد إذا لم تتزوج بالسنة، والاختيار عند أهل النظر ﴿أُحْصِنَّ﴾ بالضم، لأنه قد سلف ذكر إسلامهن في قوله ﴿الْمُؤْمِنَاتِ﴾ وفي\"علل ابن الجوزي\" عن ابن عباس مرفوعًا: \"ليس على الأمة حد حتى تحصن\" (^٣).\nثم قال: الصحيح. وقال إسماعيل في الأول بُعد لسبقه الإيمان، فيبعد أن يقال: ﴿مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾ فإذا آمن. ويجوز في كلام الناس على بعده في التكرير، وأما القرآن فنزل على أحسن الوجوه وأبينها، والقول الثاني يرده حديث أبي هريرة الآتي. قال: فالأمر عندنا أنها إذا زنت وهي محصنة مجلودة بالكتاب، وإن زنت قبل أن تحصن فبالسنة، وإنما استوى فيها الإحصان وغيره؛ لأنها جعل عليها إذا زنت نصف ما على الحرائر من العذاب، وكان عذاب الحرائر في\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٤٧٠.\n(^٢) في (ص ١): أنها تحد.\n(^٣) \"العلل المتناهية\" ٢/ ٣٠٩ (١٢٢٧).","vol":"31","page":244},{"text":"الزنا الرجم في موضع والجلد في آخر، فلما جُعِلَ عليها النصف علمنا أنه الجلد.\nوزعم أصحاب القول الآخر -منهم الطحاوي- أنه لم يقل في حديث أبي هريرة: (ولم تحصن) غير مالك، وليس كما زعموا، وقد رواه يحيى بن سعيد عن الزهري، كما رواه مالك، ورواه أيضًا طائفة عن ابن عيينة، عنه (^١)، عن الزهري، وهم أئمة الحديث (^٢). وأغرب الداودي فقال: قوله: (ولم تحصن) يعني: ولم تعتق.\nفصل:\nوالعنت: الزنا، وأصله في اللغة المشقة.\nفصل:\nوإنما شدد في نكاح الإماء لرق ولدها وامتهانها في الخدمة، وهو شاق على الزوج، وقد (اختلف) (^٣) قول مالك وابن القاسم هل يجوز للحر نكاح الأمة إذا كان ولده رقيقا، فمنعه مرة إلا بوجود شرطين: عدم الطول، وخشية العنت، وأجازه أخرى لقوله ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ ووجه المنع آية ﴿وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا﴾.\nوأكثر قول مالك المنع، وأكثر قول ابن القاسم الجواز كما نبه عليه ابن التين (^٤).\n_________\n(^١) ورد في هامش الأصل: الصواب حذف: عنه.\n(^٢) \"شرح ابن بطال\" ٨/ ٤٧٠ - ٤٧١.\n(^٣) في الأصل: (أسلفنا). والمثبت من (ص ١).\n(^٤) انظر: \"المدونة\" ٢/ ١٦٤ - ١٦٥، \"النوادر والزيادات\" ٤/ ٥١٨ \"عيون المجالس\" ٣/ ١٠٩٥ - ١٠٩٦، \"المنتقى\" ٣/ ٣٢٣.","vol":"31","page":245},{"text":"واختلف إذا تزوج حرة، فقال مالك: ليس ذلك بطول، وقال ابن حبيب: هو طول وتحرم عليه الأمة (^١). وقال مسروق والمزني: إذا وجد طولا انفسخ نكاح الأمة وإن لم يتزوج الحرة (^٢). وقوله ﴿مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾ فيه دليل أنه لا يجوز نكاح الأمة الكافرة من دليل الخطاب، والمعروف من مذهب مالك أن نكاح الأمة الكتابية لا يجوز (^٣). وقال أشهب عند محمد فيمن أسلم وتحته أمة كتابية: لا يفرق بينهما (^٤). فأخذ منه بعضهم جواز نكاح الأمة الكتابية، وهذا صحيح إذا قلنا أن الاستدامة كالابتداء.\n_________\n(^١) انظر المصادر السابقة.\n(^٢) انظر: \"روضة الطالبين\" ٧/ ١٣٣.\n(^٣) انظر: \"المنتقى\" ٣/ ٣١٩ - ٣٢٠، \"عيون المجالس\" ٣/ ١٠٩٦ - ١٠٩٧.\n(^٤) \"النوادر والزيادات\" ٤/ ٥٨٩.","vol":"31","page":246},{"text":"<span data-type='title' id=toc-4063>باب إِذَا زَنَتِ الأَمَةُ</span>\n٦٨٣٧، ٦٨٣٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - سُئِلَ عَنِ الأَمَةِ إِذَا زَنَتْ وَلَمْ تُحْصَنْ، قَالَ: «إِذَا زَنَتْ فَاجْلِدُوهَا، ثُمَّ إِنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ إِنْ زَنَتْ فَاجْلِدُوهَا، ثُمَّ بِيعُوهَا وَلَوْ بِضَفِيرٍ». قَالَ ابْنُ شِهَابٍ: لَا أَدْرِي بَعْدَ الثَّالِثَةِ أَوِ الرَّابِعَةِ. [انظر: ٢١٥٣، ٢١٥٤ - مسلم: ١٧٠٤ - فتح ١٢/ ١٦٢]\nذكر فيه حديث مالك عَنِ ابن شهَابِ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - سُئِلَ عَنِ الأَمَةِ إِذَا زَنَتْ وَلَمْ تُحْصَنْ، قَالَ: \"إِذَا زَنَتْ فَاجْلِدُوهَا، ثلاثا، ثُمَّ بِيعُوهَا وَلَوْ بِضَفِيرٍ\". قَالَ ابن شهَابٍ: لَا أَدْرِي بَعْدَ الثَّالِثَةِ أَوِ الرَّابِعَةِ.","vol":"31","page":247},{"text":"<span data-type='title' id=toc-4064>٣٦ - باب لَا يُثَرَّبُ عَلَى الأَمَةِ إِذَا زَنَتْ وَلَا تُنْفَى</span>\n٦٨٣٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَهُ يَقُولُ: قَالَ النَّبِيُّ - ﷺ -: «إِذَا زَنَتِ الأَمَةُ فَتَبَيَّنَ زِنَاهَا فَلْيَجْلِدْهَا وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتْ فَلْيَجْلِدْهَا وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتِ الثَّالِثَةَ فَلْيَبِعْهَا وَلَوْ بِحَبْلٍ مِنْ شَعَرٍ». تَابَعَهُ إِسْمَاعِيلُ بْنُ أُمَيَّةَ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ. [انظر: ٢١٥٢ - مسلم: ١٧٠٣ - فتح ١٢/ ١٦٥]\nثم ساق حديث الليث عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ سَمِعَهُ مرفوعًا: \"إِذَا زَنَتِ الأَمَةُ وتبين زِنَاهَا فَلْيَجْلِدْهَا وَلَا يُثَرِّبْ، ثُمَّ إِنْ زَنَتْ فَلْيَجْلِدْهَا وَلَا يثَرِّبْ، ثُمَّ إِنْ زَنَتِ فَلْيَبِعْهَا وَلَوْ بِحَبْلٍ مِنْ شَعَرٍ\". تَابَعَهُ إِسْمَاعِيلُ بْنُ أُمَيَّةَ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ -.\nالشرح:\nقد أسلفنا الكلام على قوله (ولم تحصن)، قال ابن عبد البر: روى مالك هذا الحديث عن ابن شهاب بهذا الإسناد (^١)، وتابعه يونس بن يزيد ويحيى بن سعيد، ورواه عقيل عن (الزهري) (^٢) وابن أخي الزهري، عن الزهري، عن عبيد الله بن عبد الله أن شبلًا أوشبل بن خالد المزني أخبره أن عبد الله بن مالك الأوسي أخبره أن رسول الله - ﷺ - سئل عن الأمة إذا زنت .. الحديث. إلا أن عقيلًا وحده قال: مالك بن عبد الله الأوسي.\nوقال الزهري (وابن أخي الزهري) (^٣): عن عبد الله بن مالك.\n_________\n(^١) \"الموطأ\" ص ٥١٦ (١٤).\n(^٢) في هامش الأصل: لعله بحذف الزهري هنا؛ لأنه لا معنى لتكراره.\n(^٣) ورد بهامش الأصل: قوله: وابن أخي الزهري يحرر، والظاهر أنه زائد.","vol":"31","page":248},{"text":"وكذلك قال يونس بن يزيد، عن الزهري، عن شبل بن خالد، عن عبد الله بن مالك، فجمع يونس الإسنادين جميعا فيه. وانفرد مالك ومعمر بحديث أبي هريرة وزيد بن خالد (^١).\nوقال الدارقطني في \"الموطآت\": إلا أن يحيى بن يحيى لم يذكر في حديثه عن مالك: وزيد بن خالد. وجعله عن أبي هريرة وحده، وقد تابعه غير واحد منهم عبدُ الوهاب بن عطاء. وفي كتاب أبي قرة: ذكر ابن جريج: أخبرني أبي، عن سعيد بن أبي سعيد، عن أبيه، عن أبي هويرة، فذكره.\nوفي \"السنن\" للكجي: حدثنا محمد بن كثير، ثنا سفيان، عن عبد الأعلى، عن ميسرة أبي جميلة، عن علي قال: زنت جارية لرسول الله - ﷺ - فأمرني أن أقيم عليها الحد فإذا هي لم يجف عليها الدم فأخبرت رسول الله - ﷺ - فقال: \"دعها\" فتركتها، ثم أقمت عليها الحد، فقال: \"أقيموا الحدود على ما ملكت أيمانكم\" (^٢) قال أبو قرة: ذكر ابن جريج: أخبرني عمر بن عطاء، عن عكرمة مولى عبد الله أنه أخبره في حديثه أن رسول الله - ﷺ - قال: \"إذا أحدثت الوليدة فاجلدوها -ثلاث مرات- ثم إذا زنت الرابعة فبيعوها ولو بحبل من شعر\".\nفصل:\nاستدل بهذا الحديث من لم يوجب النفي على النساء أحرارًا كن أو إماء ولا على العبيد.\n_________\n(^١) \"التمهيد\" ٩/ ٩٤ - ٩٥.\n(^٢) رواه أبو داود (٤٤٧٣) من طريق إسرائيل، عن عبد الأعلي به. وانظر \"البدر المنير\" ٨/ ٦٢٧.","vol":"31","page":249},{"text":"روي ذلك عن الحسن وحماد، وهو قول مالك والأوزاعي (وعبد) (^١) الله بن الحسن وأحمد وإسحاق (^٢).\nوقال الشافعي وأبو ثور: عليهن النفي وعلى الإماء والعبيد، وهو قول ابن عمر (^٣). واحتج الشافعي بعموم قوله - ﵇ - \"من زنى ولم يحصن فعليه حد مائة وتغريب عام\"، فعم ولم يخص، وبقوله تعالى ﴿فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ﴾ [النساء: ٢٥]، والتغريب له نصف، واحتج عليه مخالفه بحديث الباب حيث لم يذكر فيه، لأنه محال أن يأمر ببيع من لم يقدر مبتاعه على قبضه من بائعه إلا بعد مضي ستة أشهر، وأيضا فإن العبيد والإماء لا وطن لهم كما سلف.\nفصل:\nوفيه إقامة السيد الحد على عبده، وهي مسألة خلافية، قال الشافعي وأحمد وإسحاق وأبو ثور: نعم في الحدود كلها، وبه قال جماعة من الصحابة، وأقاموا الحدود على عبيدهم، منهم ابن عمر وابن مسعود وأنس بن مالك، ولا مخالف لهم من الصحابة. وقال الثوري في رواية الأشجعي: يحده المولي في الزنا، وبه قال الأوزاعي، وخالف مالك والليث فقال: يحده في الزنا والشرب والقذف إذا شهد عنده الشهود لا بإقرار العبد إلا القطع خاصة، فإنه لا يقطعه إلا الإمام. وقال الكوفيون: لا يقيمها الإمام خاصة، فإذا علم السيد أن عبده زنى\n_________\n(^١) في (ص ١): وعبيد.\n(^٢) انظر: \"الاستذكار\" ٢٤/ ٥٤، \"الشرح الكبير\"مع \"الإنصاف\" ٢٦/ ٢٥٤.\nوهو المذهب عند الإمام أحمد، وعنه: أن المرأة تنفى إلى دون مسافة القصر؛ لتقرب من أهلها فيحفظوها.\n(^٣) انظر \"البيان\" ١٢/ ٣٥٥ - ٣٥٦، \"الشرح الكبير\" للرافعي ١١/ ١٣٥ - ١٣٦","vol":"31","page":250},{"text":"يوجعه ضربًا ولا يبلغ به الحد، وهو قول الحسن بن حي، وحجتهم ما روي عن الحسن وعبد الله بن محيريز وعمر بن عبد العزيز أنهم قالوا: الجمعة والحدود (والزكاة) (^١) والنفي والحكم إلى السلطان خاصة (^٢). واحتج الأول بحديث الباب حيث قال: \"فليجلدها\"، وسائر الحدود قياسا على الجلد الذي جعله للسيد. وروي عن ابن عمر وابن مسعود وأنس وغيرهم أنهم كانوا يقيمون الحدود على عبيدهم، ولا مخالف لهم من الصحابة وحجة مالك ظاهر حديث أبي هريرة، وإنما استثنى القطع؛ لأن فيه مثلة بالعبد فيدعي السيد أن عبده سرق ليزيل عنه العتق الذي يلزمه بالمثلة على من يراه، فمنع منه قطعا للذريعة، وحد الزنا وغيره لا مثلة فيه فلا تهمة عليه، وقد قال بعض أصحاب مالك: إن للسيد قطعه إذا قامت عليه بينة. وقال ابن المنذر: يقال للكوفيين: إذا جاز ضربه تعزيرًا وذلك غير واجب على الزاني ومنع مما (أطلقته السنة) (^٣)، فذلك خلاف السنة الثابتة (^٤). قال الزهري: مضت السنة أن يحد العبد والأمة أهلوهم في الزنا إلا أن يرفع أمرهم إلى السلطان فليس لأحد أن يفتات عليه، وقد سلف حديث: \"أقيموا الحدود على ما ملكت أيمانكم\" قال ابن أبي ليلى: أدركت بقايا الأنصار يضربون الوليدة من ولائدهم إذا زنت في مجالسهم.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"الهداية\" ٢/ ٣٨٥، \"عيون المجالس\" ٥/ ٢١٠٩ - ٢١١٠، \"البيان\" ١٢/ ٣٧٧ - ٣٧٨، \"روضة الطالبين\" ١٠/ ١٥٢، \"المغني\" ١٢/ ٣٣٤ - ٣٣٩، \"المحلى\" ١١/ ١٦٤ - ١٦٥\n(^٣) في الأصل: أطلقه السيد، والمثبت من (ص ١).\n(^٤) \"الإشراف\" ٣/ ٣٤.","vol":"31","page":251},{"text":"فصل:\nوقوله (\"ولا يثرب\") يدل على أن كل من وجب عليه حد وأقيم عليه أنه لا ينبغي أن يثرب عليه ولا يعدد، وإنما يصلح التثريب واللوم قبل مواقعة الذنب للردع والزجر عنه.\nفصل:\nوقوله: (\"وليبعها ولو بضفير\") معناه عند الفقهاء الندب والحض على مباعدة الزانية؛ لما في السكوت على ذلك من خوف الرضا به، وذلك ذريعة إلى تكثير أولاد الزنا، وقد قالت أم سلمة: يا رسول الله، أنهلك وفينا الصالحون؟ قال: \"نعم، إذا كثر الخبث\" (^١) قال بعض أهل الحديث: الخبث: أولاد الزنا. وقال أهل الظاهر بوجوب بيعها إذا زنت الرابعة وجلدت (^٢)، ولم يقل به أحد من السلف، وكفى بهذا جهلا، ولا يشتغل بهذا القول لشذوذه، وقد نهى الشارع عن إضاعة المال فكيف يأمر ببيع أمة لها قيمة بحبل شعر لا قيمة له، إنما أراد بذلك النهي عنها والأمر بمجانبتها، فخرج لفظه على المبالغة في ذلك، وهذا من فصيح كلام العرب.\nفصل:\nاستنبط بعضهم من هذا الحديث جواز الغبن في البيع وأن المالك الصحيح يجوز له أن يبيع ماله العدد الكبير بالتافه اليسير، وهو متفق عليه إذا عرف قدر ذلك. واختلف إذا لم يعرف قدره هل يجوز ذلك، وحد بعض البغاددة بالثلث من الثمن على القول برد ذلك، واستبعد\n_________\n(^١) سلف برقم (٣٣٤٦)، ورواه أيضًا مسلم (٢٨٨٠) وهو من حديث زينب بنت جحش، وروى أحمد ٦/ ٢٩٤ - ٢٩٥ من حديث أم سلمة قريبًا منه.\n(^٢) \"المحلى\" ١١/ ١٦٦ - ١٦٧.","vol":"31","page":252},{"text":"بعضهم هذا الاستنباط، وإنما المراد أن تشترى هذِه الأمة لا يكاد يبذل فيها إلا اليسير، هذا غالب العادة في شراء المعيب، ولهذا حض بائعها على ذلك.\nفصل:\nالضفير هو الحبل، وعبارة الداودي: بعد ذلك: الذي يضفر على ثلاث فيصير عريضًا. وقال أهل اللغة: فحل الشيء من الشعر وغيره عريضًا، والضفيرة: كل خصلة من الشعر على حدتها.\nفصل:\nسكت عن الجلد لعلم السامع.\nفصل:\nفي تحرير مذهب مالك في إقامة الحد على عبده وأمته حد الزنا والشرب والقذف لا يقيمه إلا السيد قطعا عند إقامة البينة كما قد أسلفناه، وفي إقراره روايتان في \"المبسوط\": نعم، وفي \"المدونة\": لا (^١). وهي ما أسلفناه. وذكر ابن الجلاب عنه في الزنا روايتين هل يقيمه بعلمه وقطع التدبير فيه وقصاصًا، لا خلاف عندهم في المنع إذا لم تقم بينة، وكذا إذا قامت على المشهور من مذهبهم، وحكي عن أصحاب مالك نعم، وقال بعض متأخريهم: لو قيل: إنه لا يعتق عليه إذا قطعه قصاصا مع عدم البينة وإنكار العبد لكان له وجه، لأن وجود قطع العبد بالقبض ودعواه عليه شبهة بينة للسيد. واختلف إذا كانت الأمة لها زوج في الزنا هل يقيمه السيد إذا شهد عنده أم لا؟ (^٢)\n_________\n(^١) \"المدونة\" ٤/ ٤٠٨ - ٤٠٩.\n(^٢) انظر: \"الذخيرة\" ١٢/ ٨٥.","vol":"31","page":253},{"text":"فصل:\nالتثريب: اللوم والتعزير ومنه ﴿لَا تَثْرِيبَ عَلَيْكُمُ﴾ [يوسف: ٩٢] واستنبط منه الداودي أن من عير حرة أو أمة بعد أن حدت يؤدب لها.","vol":"31","page":254},{"text":"<span data-type='title' id=toc-4065>٣٧ - باب أَحْكَامِ أَهْلِ الذِّمَّةِ وَإِحْصَانِهِمْ إِذَا زَنَوْا وَرُفِعُوا إِلَى الإِمَامِ</span>\n٦٨٤٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الشَّيْبَانِيُّ: سَأَلْتُ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى عَنِ الرَّجْمِ فَقَالَ: رَجَمَ النَّبِيُّ - ﷺ -. فَقُلْتُ: أَقَبْلَ النُّورِ أَمْ بَعْدَهُ؟ قَالَ: لَا أَدْرِي. تَابَعَهُ عَلِيُّ بْنُ مُسْهِرٍ وَخَالِدُ بْنُ عَبْدِ اللهِ وَالْمُحَارِبِيُّ وَعَبِيدَةُ بْنُ حُمَيْدٍ عَنِ الشَّيْبَانِيِّ. وَقَالَ بَعْضُهُمُ: الْمَائِدَةُ. وَالأَوَّلُ أَصَحُّ. [انظر: ٦٨١٣ - مسلم: ١٧٠٢ - فتح ١٢/ ١٦٦]\n\n٦٨٤١ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنِي مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّهُ قَالَ: إِنَّ اليَهُودَ جَاءُوا إِلَى رَسُولِ اللهِ - ﷺ - فَذَكَرُوا لَهُ أَنَّ رَجُلًا مِنْهُمْ وَامْرَأَةً زَنَيَا، فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «مَا تَجِدُونَ فِي التَّوْرَاةِ فِي شَأْنِ\nالرَّجْمِ؟». فَقَالُوا: نَفْضَحُهُمْ وَيُجْلَدُونَ. قَالَ عَبْدُ اللهِ بْنُ سَلَامٍ: كَذَبْتُمْن إِنَّ فِيهَا الرَّجْمَ. فَأَتَوْا بِالتَّوْرَاةِ فَنَشَرُوهَا، فَوَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ فَقَرَأَ مَا قَبْلَهَا وَمَا بَعْدَهَا. فَقَالَ لَهُ عَبْدُ اللهِ بْنُ سَلَامٍ، ارْفَعْ يَدَكَ. فَرَفَعَ يَدَهُ فَإِذَا فِيهَا آيَةُ الرَّجْمِ. قَالُوا: صَدَقَ يَا مُحَمَّدُ، فِيهَا آيَةُ الرَّجْمِ. فَأَمَرَ بِهِمَا رَسُولُ اللهِ - ﷺ - فَرُجِمَا، فَرَأَيْتُ الرَّجُلَ يَحْنِي عَلَى الْمَرْأَةِ يَقِيهَا الْحِجَارَةَ. [انظر:١٣٢٩ - مسلم: ١٦٩٩ - فتح ١٢/ ١٦٦]\nذكر فيه حديث ابن أبي أوفى السالف في باب: رجم المحصن مع متابعاته (^١).\nوحديث ابن عمر - ﵄ - في رجم اليهوديين السالف في الرجم بالبلاط قريبا (^٢). وفي آخره: (فَرَأَيْتُ الرَّجُلَ يَحْنِي عَلَى المَرْأَةِ يَقِيهَا الحِجَارَةَ).\n_________\n(^١) سلف برقم (٦٨١٣).\n(^٢) سلف برقم (٦٨١٩).","vol":"31","page":255},{"text":"كذا هو في الأصول بالحاء. وفي رواية: (يجنأ) بالجيم، وقد سلف ما فيه. قال الخطابي: الأكثر بالجيم. أي: يميل عليها (^١).\nوقد اختلف العلماء في إحصان أهل الذمة، فقالت طائفة في الزوجين الكتابيين يزنيان ويرفعان إلينا: عليهما الرجم وهما محصنان. هذا قول الزهري والشافعي (^٢).\nقال الطحاوي: وروي عن أبي يوسف أن أهل الكتاب يحصن بعضهم بعضا، ويحصن المسلم النصرانية، ولا تحصنه النصرانية (^٣). واحتج الشافعي بحديث الباب وقال: إنما رجمهما؛ لأنهما كانا محصنين، وقال النخعي: لا يكونان محصنين حتى يجامعا بعد الإسلام، وهو قول مالك والكوفيين وقالوا: الإسلام من شرط الإحصان (^٤). وقالوا في حديث الباب: إنما رجمهما بحكم التوراة حين سأل الأحبار عن ذلك، إنما كان من تنفيذ الحكم عليهم لكتابهم التوراة وكان ذلك أول دخوله - ﵇ - المدينة، ثم نزل عليه القرآن بعد ذلك الذي نسخ خطه وبقي حكمه بالرجم لمن زنى، فليس رجمه لهم من باب إحصان الإسلام في شيء، وإنما هو من باب تنفيذ الحكم عليهم بالتوراة، وكان حكمها الرجم على من أحصن ومن لم يحصن، وكان على الشارع اتباعه والعمل به؛ لأن على كل نبي اتباع شريعة النبي الذي قبله حتى يحدث الله له شريعة تنسخها، فرجمهما على\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٨٢٨.\n(^٢) انظر: \"البيان\" ١٢/ ٣٥٤، \"الشرح الكبير\" للرافعي ١١/ ١٣٨ - ١٣٩، \"المغني\" ١٢/ ٣١٧.\n(^٣) \"مختصر الطحاوي\" ص ٢٦٢.\n(^٤) انظر: \"الاستذكار\" ٢٤/ ١٢ - ١٣.","vol":"31","page":256},{"text":"ذلك الحكم، ثم نسخ الله ذلك بقوله ﴿وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ﴾ إلى قوله ﴿فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ﴾ الآية [النساء: ١٥]. فكان هذا ناسخًا لما قبله ولم يفرق في ذلك بين المحصن ولا غيره، ثم نسخ ذلك بالآية التي بعدها، ثم جعل الله لهن سبيلا فقال - ﵇ -: \"خذوا عني\" الحديث (^١).\nففرق حينئذ بين حد المحصن وغيره وهذا قول الطحاوي (^٢)، ونزل بعد ذلك على رسول الله - ﷺ - ﴿أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ﴾ [العنكبوت: ٥١] فلم يحكم بعد هذِه الآية بين أهل الكتاب إذا تحاكموا إليه إلا بالقرآن، إلا أن العلماء اختلفوا في وجوب الحكم بين أهل الذمة على ما أسلفناه، فروي التخيير فيه عن ابن عباس وعطاء والشعبي والنخعي، وهو قول مالك وأحد قولي الشافعي، وجعلوا قوله تعالى: ﴿فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ﴾ [المائدة: ٤٢] محكمة غير منسوخة. وقال آخرون: إنه واجب، وجعلوا قوله: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ﴾ [المائدة: ٤٩] ناسخة للتخيير روي عن مجاهد وعكرمة، وبه قال أبو حنيفة وأصحابه وهو الأظهر من قولى الشافعي، وتأول الأولون قوله: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللهُ﴾ إن حكمت كما سلف واضحا، وما أسلفناه أن ذلك كان أول دخوله المدينة هو ما في كتاب ابن بطال (^٣)، والذي في السير: أن ذلك كان في السنة الرابعة.\n_________\n(^١) رواه مسلم (١٦٩٠) من حديث عبادة بن الصامت.\n(^٢) \"مختصر الطحاوي\" ص ٢٦٢.\n(^٣) شرح ابن بطال\" ٨/ ٤٧٥، وانظر\"الاستذكار\" ١٢/ ١٥، و\"المغني\" ١٢/ ٣٨١ - ٣٨٣.","vol":"31","page":257},{"text":"فرع:\nقال ابن التين: إذا زنى اليوم أحد من أهل الذمة مُكن أهل الذمة منه، فإن شاءوا رجمه رجموه ما لم يكن عبدًا أو أمة لمسلم، وقد اختلف إذا زنى مسلم بذمية فقال ابن القاسم: ترد إلى أهل ذمتها وقال أشهب ليس لهم رجمها؛ لأنه - ﵇ - إنما رجمهما قبل أن يكون لهم ذمة (^١).\nفصل:\nوقوله: (نفضحهم) أي نكشف مساوئهم، يقال فضحه فافتضح.\n_________\n(^١) \"المدونة\" ٤/ ٤٠١، \"المنتقي\" ٧/ ١٣٣.","vol":"31","page":258},{"text":"<span data-type='title' id=toc-4066>٣٨ - باب: إِذَا رَمَى امْرَأَتَهُ أَوِ امْرَأَةَ غَيْرِهِ بِالزِّنَا عِنْدَ الحَاكِمِ، هَلْ عَلَى الحَاكِمِ أَنْ يَبْعَثَ إِلَيْهَا فَيَسْأَلَهَا عَمَّا رُمِيَتْ بِه</span>؟\n٦٨٤٢، ٦٨٤٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ أَنَّهُمَا أَخْبَرَاهُ أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ أَحَدُهُمَا: اقْضِ بَيْنَنَا بِكِتَابِ اللهِ. وَقَالَ الآخَرُ -وَهْوَ أَفْقَهُهُمَا- أَجَلْ يَا رَسُولَ اللهِ، فَاقْضِ بَيْنَنَا بِكِتَابِ اللهِ، وَأْذَنْ لِي أَنْ أَتَكَلَّمَ. قَالَ: «تَكَلَّمْ». قَالَ: إِنَّ ابْنِي كَانَ عَسِيفًا على هَذَا -قَالَ مَالِكٌ: وَالْعَسِيفُ: الأَجِيرُ- فَزَنَى بِامْرَأَتِهِ، فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي الرَّجْمَ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَبِجَارِيَةٍ لِي، ثُمَّ إِنِّي سَأَلْتُ أَهْلَ الْعِلْمِ فَأَخْبَرُونِي أَنَّ مَا عَلَى ابْنِي جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَإِنَّمَا الرَّجْمُ عَلَى امْرَأَتِهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَمَا وَالَّذِي نَفْسِي بِيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، أَمَّا غَنَمُكَ وَجَارِيَتُكَ فَرَدٌّ عَلَيْكَ». وَجَلَدَ ابْنَهُ مِائَةً وَغَرَّبَهُ عَامًا، وَأَمَرَ أُنَيْسًا الأَسْلَمِيَّ أَنْ يَأْتِيَ امْرَأَةَ الآخَرِ: \"فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا\" فَاعْتَرَفَتْ فَرَجَمَهَا [انظر: ٣٣١٥، ٣٣١٤ - مسلم: ١٦٩٧،١٦٩٨ - فتح ١٢/ ١٧٢]\nذكر فيه حديث أبي هريرة وزيد بن خالد - ﵄ - في قصة العسيف.\nوقد قام الإجماع على أن من قذف امرأته أوامرأة غيره أو رجلا بالزنا فلم يأت على ذلك ببينة أن الجلد يلزمه إلا أن يقر له المقذوف بالحد ويعترف به (^١): فلهذا أوجب على الحاكم أن يبعث إلى امرأة يسألها عما رميت به؛ لأنه لا يلزمها الحد عند عدم البينة إلا بإقرارها، ولو لم تعترف المرأة في هذا الحديث لوجب على والد العسيف الحد\n_________\n(^١) انظر: \"الإشراف\" لابن المنذر ٣/ ٤٥، \"الإقناع\" ٤/ ١٨٤٩.","vol":"31","page":259},{"text":"لقذفه، لو لم يلزمه الحد، ولو لم يعترف ابنه بالزنا؛ لأنه يسقط عنه حد القذف لابنه، وقد سلف خلاف العلماء فيمن أقر بالزنا بامرأة معينة وجحدت، في باب: الاعتراف بالزنا فراجعه.","vol":"31","page":260},{"text":"<span data-type='title' id=toc-4067>٣٩ - باب مَنْ أَدَّبَ أَهْلَهُ أَوْ غَيْرَهُ دُونَ السُّلْطَانِ</span>\nوَقَالَ أَبُو سَعِيدٍ عَنِ النَّبِيِّ - ﷺ -: «إِذَا صَلَّى فَأَرَادَ أَحَدٌ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ فَلْيَدْفَعْهُ فَإِنْ أَبَى فَلْيُقَاتِلْهُ». وَفَعَلَهُ أَبُو سَعِيدٍ - ﵁ -.\n\n٦٨٤٤ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: جَاءَ أَبُو بَكْرِ - ﵁ - وَرَسُولُ اللهِ - ﷺ - وَاضِعٌ رَأْسَهُ عَلَى فَخِذِي - فَقَالَ: حَبَسْتِ رَسُولَ اللهِ - ﷺ - وَالنَّاسَ وَلَيْسُوا عَلَى مَاءٍ. فَعَاتَبَنِي وَجَعَلَ يَطْعُنُ بِيَدِهِ فِي خَاصِرَتِي، وَلَا يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلاَّ مَكَانُ رَسُولِ اللهِ - ﷺ -، فَأَنْزَلَ اللهُ آيَةَ التَّيَمُّمِ. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح ١٢/ ١٧٣]\n\n٦٨٤٥ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرٌو، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ القَاسِمِ حَدَّثَهُ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: أَقْبَلَ أَبُو بَكْرٍ فَلَكَزَنِي لَكْزَةً شَدِيدَةً وَقَالَ: حَبَسْتِ النَّاسَ فِي قِلَادَةٍ. فَبِي المَوْتُ لِمَكَانِ رَسُولِ اللهِ - ﷺ - وَقَدْ أَوْجَعَنِي. نَحْوَهُ. [انظر: ٣٣٤ - مسلم: ٣٦٧ - فتح ١٢/ ١٧٣]\nثم ساق حديث عائشة - ﵂ - قالت: جَاءَ أَبُو بَكْرِ﵁وَرَسُولُ الله - ﷺ - واضِعٌ رَأْسَهُ عَلَى فَخِذِي- فَقَالَ: حَبَسْتِ رَسُولَ اللهِ - ﷺ - وَالنَّاسَ وَلَيْسُوا عَلَى مَاءٍ. فَعَاتَبَنِي أبو بكر وَجَعَلَ يَطْعُنُ بيَدِهِ فِي خَاصِرَتِي، وَلَا يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلَّا مَكَانُ رَسُولِ اللهِ - ﷺ -، فَأنْزَلَ اللهُ آيَةَ التَّيَمُّمِ.\nوعنها قالت: أَقْبَلَ أَبُو بَكْرٍ فَلَكَزَنِي لَكْزَةً وَقَالَ: حَبَسْتِ النَّاسَ فِي قِلَادَةٍ. فَبِي المَوْتُ لِمَكَانِ رَسُولِ اللهِ - ﷺوقَدْ أَوْجَعَنِي. نَحْوَهُ.\nلكز ووكز واحد.","vol":"31","page":261},{"text":"الشرح:\nحديث أبي سعيد سلف في المرور بين يدي المصلي في الصلاة (^١)، وحديث عائشة - ﵂ - سلف في التيمم.\nقال ابن فارس: قال بعضهم: طعن بالرمح يطعُن بالضم، وطعن في القول يطعن فتحا، والذي في \"الصحاح\" أنه بالضم ضبطا (^٢). قال أبو عبيد: اللكز: الضرب بالجمع على العضد. وقال أبو زيد: في جميع الجسد.\nوفيه: أن الرجل يؤدب ابنته بحضرة زوجها لا سيما في أمر الدين. والقلادة: التي تجعل في العنق.\nوفي حديث أبي سعيد أنه يجوز للرجل أن يؤدب غير أهله بحضرة السلطان إذا كان ذلك في واجب، وعلم أن السلطان يرضى بذلك ولا ننكره لجوازه في الشريعة.\n_________\n(^١) سلف برقم (٥٠٩) باب: يرد المصلي من مرَّ بين يديه.\n(^٢) \"مجمل اللغة\" ١/ ٥٨٣، \"الصحاح\" ٦/ ٢١٥٧.","vol":"31","page":262},{"text":"<span data-type='title' id=toc-4068>٤٠ - باب مَنْ رَأَى مَعَ امْرَأَتِهِ رَجُلًا فَقَتَلَهُ</span>\n٦٨٤٦ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ الْمَلِكِ، عَنْ وَرَّادٍ -كَاتِبِ الْمُغِيرَةِ- عَنِ المُغِيرَةِ قَالَ: قَالَ سَعْدُ بْنُ عُبَادَةَ: لَوْ رَأَيْتُ رَجُلًا مَعَ امْرَأَتِي لَضَرَبْتُهُ بِالسَّيْفِ غَيْرَ مُصْفَحٍ. فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَقَالَ: «أَتَعْجَبُونَ مِنْ غَيْرَةِ سَعْدٍ، لأَنَا أَغْيَرُ مِنْهُ، وَاللهُ أَغْيَرُ مِنِّي». [٧٤١٦ - مسلم: ١٤٩٩ - فتح ١٢/ ١٧٤]\nذكر فيه حديث المغيرة - ﵁ - قَالَ: قَالَ سَعْدُ بْنُ عُبَادَةَ: لَوْ رَأَيْتُ رَجُلًا مَعَ امْرَأَتِي لَضرَبْتُهُ بِالسَّيْفِ غَيْرَ مُصْفَحٍ. فَبَلَغَ ذَلِكَ رسول الله - ﷺ - فقَالَ: \"أَتَعْجَبُونَ مِنْ غَيْرَةِ سَعْدٍ، لأَنَا أَغْيَرُ مِنهُ، والله أَغْيَرُ مِنِّي\".\nالشرح:\nقوله (غير مُصْفَح) هو بإسكان الصاد وفتح الفاء، كذا هو مضبوط في الأصول. قال ابن التين: وكذا رويناه اسم مفعول من أصفح. وحكى أبو عبد الملك كسرها أيضًا. وفي \"الصحاح\": صفحته إذا ضربت عنقه بالسيف مصفحا. أي: بعرضه، تقول: وجه هذا السيف مُصْفَح. أي: عريض من أصْفَحْتهُ (^١).\nوقوله: (\"أتعجبون من غيرة سعد\") قال الداودي: يدل على أنه حمد ذلك وأجازه له فيما بينه وبين الله. (والغيرة) (^٢) من أحمد الأشياء ومن لم تكن فيه فليس على خلق محمود. وقال المهلب: هو دال على وجوب القود فيمن قتل رجلا وجده مع امرأته؛ لأن الله وإن كان أغير من عباده فإنه أوجب الشهود في الحدود، فلا يجوز لأحد أن يتعدى حدود الله ولا يسقط دما بدعوى. وفي \"الموطأ\" نحو هذا\n_________\n(^١) \"الصحاح\" ١/ ٣٨٣.\n(^٢) في الأصل: (المغفرة) ولعل الصواب ما أثبتناه.","vol":"31","page":263},{"text":"مبينًا من حديث سهيل عن أبيه، عن أبي هريرة أن سعد بن عبادة قال: يا رسول الله، أرأيت إن وجدت مع امرأتي رجلًا أمهله حتى آتي بأربعة شهداء؟ فقال - ﵇ -: \"نعم\" (^١). ووجه ذلك أن الحدود لا يقيمها إلا السلطان.\nفصل:\nإذا وجد رجل مع امرأته رجلًا فلا يخلو من أحوال ثلاثة: إما أن لا يعلم من ذلك من قوله، فهذا يقتل به إن قتله.\nأو تقوم بينة أربعة إصابته إياها، فإن كان محصنا لم يقتل قاتله، وإن كان بكرًا فقال ابن القاسم (والمغيرة) (^٢): لا يقاد به وعليه الدية، خلافا لابن المغيرة. وقال ابن حبيب: يقاد به. وإذا قلنا بوجوب الدية، فقال ابن القاسم هي على عاقلة الزوج. وقال أصبغ وأشهب: في مال القاتل (^٣).\nثالثها: إن أتى من ذلك (…) (^٤) فقيل: لا يقتل به. وقال محمد: إن ظهر عذره فلا قَوَد عليه إلا أن يكون استأذن عليه؛ لجواز أن يكون أخدعه حتى أدخله بيته. وقال سحنون: إذا نادى به وأشهد بامرأته أوجاريته ثم قتله بعد ذلك لم يكن عليه شيء قال: وكذلك لو شهد عليه وهو غائب وعلم أن الشهود عليه، عُلِم بذلك ثم وجده مقتولا في بيته. وعن ابن القاسم نحوه إذا قتله وقتل امرأة نفسه (^٥).\n_________\n(^١) \"الموطأ\" ص ٥١٤.\n(^٢) ورد بهامش الأصل: لعله سقط ابن.\n(^٣) انظر: \"المنتقى\" ٥/ ٢٨٥ - ٢٨٦.\n(^٤) كلمة غير واضحة بالأصل.\n(^٥) \"النوادر والزيادات\" ١٤/ ٢٢٤ - ٢٢٥.","vol":"31","page":264},{"text":"فصل:\nوفيه من الفقه قطع الذرائع والتسبب [في] (^١) قتل الناس والادعاء عليهم بمثل هذا وشبهه، وفي حديث سعد من رواية مالك: النهي عن إقامة الحدود بغير سلطان وبغير شهود؛ لأن الله تعالى عظم دم المسلم وعظم الإثم فيه، فلا يحل سفكه إلا بما أباحه الله تعالى، وبذلك أفتى علي - ﵁ - فيمن قتل رجلا وجده مع امرأته فقال: إن لم يأت بأربعة شهداء فليعط بِرُمته (^٢). أي: يسلم برمته للقتل، وعلى هذا جمهور العلماء (^٣).\nوقال الشافعي وأبو ثور يشهد فيما بينه وبين الله، قُتل الرجل وامرأته إن كانا ثيبين وعلم أنه قد نال منها ما يوجب الغسل ولا يسقط عنه القود في الحكم (^٤). وقال أحمد: (إن جاء ببينة أنه وجد مع امرأته رجلًا وقتله يهدر دمه) (^٥) إن جاء بشاهدين، وهو قول إسحاق (^٦)، وهذا خلاف ما أسلفناه من قوله: (أمهله حتى آتي بأربعة؟ قال: \"نعم\").\nوقال ابن حبيب: إن كان المقتول محصنا فالذي ينجي قاتله من القتل أن يقيم أربعة شهداء أنه فعل بامرأته، وإن كان غير محصن فعلى قاتله القود وإن أتى بأربعة شهود، هذا وجه الحديث عندي. وذكر ابن مزين عن ابن القاسم أن في البكر والثيب سواء. يترك قاتله\n_________\n(^١) غير موجودة بالأصل، والمثبت من \"شرح ابن بطال\".\n(^٢) رواه مالك في \"الموطأ\" ص ٤٥٩ - ٤٦٠.\n(^٣) انظر: \"الاستذكار\" ٢٢/ ١٥٠ - ١٥٢.\n(^٤) \"الأم\" ٦/ ٢٦، \"الإشراف\" ٣/ ٧٧، \"المغني\" ١١/ ٤٦١.\n(^٥) من (ص ١).\n(^٦) \"مسائل الإمام أحمد\" برواية إسحاق بن منصور (٢٣٤٧).","vol":"31","page":265},{"text":"إذا قامت له البينة بالرؤية، وقال أصبغ عن ابن القاسم وأشهب: أَستحب الدية في البكر في مال القاتل، وهو قول أصبغ كما سلف، وأسلفنا أيضًا عن ابن المغيرة: لا قود عليه ولا دية، وقد أهدر عمر بن الخطاب دما من هذا الوجه (^١)، روى الليث عن يحيى بن سعيد: أن رجلا فقد أخاه فجعل ينشده في الموسم فقام رجل فقال: أنا قتلته، فمر به إلى عمر - ﵁ -، فسأله، فقال: إني مررت بأخي هذا في بيت امرأة مغيبة وهو يقول:\nوأشعث غره الإسلام مني .... خلوت بعرسه ليل التمام\nأبيت على ترائبها ويسري .... على صهباء لاحقة الحزام\nفأهدر عمر دمه (^٢). وذكر ابن أبي شيبة أن اسم (المغيب) (^٣) أشعث (^٤)، وروى الليث أيضًا عن يحيى بن سعيد أن زيد بن أسلم أدرك المرأة الهزلية التي رمت ضيفها الذي أرادها على نفسه، فقتله عجوز كبيرة، فأخبرته أن عمر أهدر دمه.\nوقال ابن مزين: ما روي عن عمر - ﵁ - في هذا أنه ثبت عنده ذلك من عداوتهم وظلمهم، ولو أخذ بقول الرجل في ذلك بغير بينة لعمد الرجل إلى الرجل يريد قتله فيدعوه إلى بيته لطعامٍ أوحاجة ثم يقتله ويدعي أنه وجده مع امرأته، فيؤدي ذلك إذا قبل قوله إلى إباحة الدماء وإسقاط القود فيها بغير حق ولا ثبات.\n_________\n(^١) انظر: \"المنتقى\" ٥/ ٢٨٥.\n(^٢) انظر: \"الاستذكار\" ٢٢/ ١٥٣ - ١٥٤. ونص البيت الثاني فيه:\nأبيت على ترائبها، ويطوي … على حمراء مائلة الحزام\n(^٣) في الأصل: (المغيبة)، والصواب ما أثبتناه. أو لعله سقط قبل المغيبة كلمة (زوج)، وهو الأولى.\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ٤٤٨ (٢٧٨٧٢).","vol":"31","page":266},{"text":"وقال ابن المنذر: الأخبار عن عمر - ﵁ - في هذا مختلفة وعامتها منقطعة، فإن ثبت عنه الإهدار فيها فإنما ذلك لبينة ثبتت عنده تسقط الحد.\nوروى عبد الرزاق عن الثوري عن المغيرة بن النعمان عن هانئ بن حزام أن رجلا وجد مع امرأته رجلًا فقتلهما، قال: فكتب عمر كتابا في العلانية: أن يقتلوه، وكتابا في السر: أن يعطوه الدية (^١). وروى الأعمش عن ابن وهب أن عمر﵁ - أمر بالدية في ذلك.\nقال الشافعي: وبحديث علي نأخذ ولا أحفظ عن أحد من أهل العلم قبلنا مخالفة له. قال ابن المنذر: وقد حرم الله دماء المؤمنين في كتابه إلا بالحق فغير جائز إباحة ما ثبت تحريمه إلا ببينة، ونهى الشارع سعدًا (أن يقتل) (^٢) حتى يأتي بأربعة شهداء، وفي نهيه له عن ذلك مع مكانه من الثقة والصلاح دليل على منع جميع الناس من قتل من يدَّعون إباحة قتله بغير بينة.\n_________\n(^١) \"مصنف عبد الرزاق\" ٩/ ٤٣٥ - ٤٣٦ (١٧٩٢١).\n(^٢) من (ص ١).","vol":"31","page":267},{"text":"<span data-type='title' id=toc-4069>٤١ - باب مَا جَاءَ فِي التَّعْرِيضِ</span>\n٦٨٤٧ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - جَاءَهُ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ امْرَأَتِي وَلَدَتْ غُلَامًا أَسْوَدَ. فَقَالَ: «هَلْ لَكَ مِنْ إِبِلٍ؟». قَالَ: نَعَمْ. قَالَ: «مَا أَلْوَانُهَا؟». قَالَ: حُمْرٌ.\nقَالَ «فِيهَا مِنْ أَوْرَقَ؟». قَالَ: نَعَمْ. قَالَ: «فَأَنَّى كَانَ ذَلِكَ؟». قَالَ: أُرَاهُ عِرْقٌ نَزَعَهُ. قَالَ: «فَلَعَلَّ ابْنَ كَهَذَا نَزَعَهُ عِرْقٌ». [انظر: ٥٣٠٥ - مسلم: ١٥٠٠ - فتح ١٢/ ١٧٥]\nذكر فيه حديث أبي هريرة - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - جَاءَهُ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ امْرَأَتِي وَلَدَتْ غُلَامًا أَسْوَدَ. فَقَالَ: \"هَلْ لَكَ مِن إِبِلٍ؟ \" .. الحديث، وقد سلف في النكاح.\nواعترض الداودي؛ فقال: تبويبه غير معتدل، ولو قال: ما جاء في ذكر ما يقع في النفوس عندما يرى أو يكره، لكان صوابًا. قلت: والأول صواب أيضًا. واختلف العلماء في هذا الباب؛ فقالت طائفة: لا حد في التعريض، وإنما يجب الحد بالتصريح البين. روي هذا عن ابن مسعود، وقاله القاسم بن محمد والشعبي وطاوس وحماد وابن المسيب في رواية والحسن البصري والحسن بن حي، وإليه ذهب الثوري والكوفيون والشافعي، إلا أن أبا حنيفة والشافعي يوجبان عليه الأدب والزجر، واحتج الشافعي بحديث الباب، وعليه يدل تبويب البخاري، قال: وقد عرض بزوجته تعريضا لا خفاء به، ولم يوجب عليه الشارع حدًّا، وإن كان غلب على السامع أنه أراد القذف، إذ قد يحتمل قوله وجهًا غير القذف من المسألة عن أمره.\nوقالت طائفة: التعريض كالتصريح، روي ذلك عن عمر وعثمان وعروة والزهري وربيعة، وبه قال مالك والأوزاعي. قال مالك: وذلك","vol":"31","page":268},{"text":"إذا علم أن قائله أراد به قذفًا فعليه الحد (^١)، واحتج في ذلك بما روى هو عن أبي الرجال عن أمه عمرة أن رجلين استبا في زمن عمر - ﵁ -؛ فقال أحدهما للآخر: والله ما أنا بزان ولا أمي بزانية. فاستشار في ذلك عمر - ﵁ -؛ فقال قائل: مدح أباه وأمه. وقال آخر: قد كان لأبيه وأمه مدح غير هذا، نرى أن يجلد الحد. فجلده عمر﵁ - ثمانين (^٢).\nقال ابن عبد البر: روي من وجوه أنه حد في التعريض بالفاحشة، وعن ابن جريج: الذي حده عمر - ﵁ - بالتعريض عكرمة بن (عامر) (^٣) بن هشام بن عبد مناف بن عبد الدار هجا وهب بن زمعة بن ربيعة بن الأسود بن (عبد المطلب) (^٤) بن أسد بن عبد العزى بن أسد؛ تعرض له في هجائه؛ سمعت ابن أبي مليكة) (^٥) يقول ذلك (^٦). وروي نحو هذا عن ابن المسيب، قال أهل هذِه المقالة: لا حجة في حديث الباب؛ لأن الرجل لم يرد قذف امرأته والنقيصة لها، وإنما جاء\nمستفتيًا، فلذلك لم يحده الشارع، وكذلك لم يحد عويمرًا وأرجأ أمره حتى نزل فيه القرآن.\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٢٦٥، \"الاستذكار\" ٢٤/ ١٢٦ - ١٣٠، \"مختصر المزني\" ص ٣٥٠، \"الإشراف\" ٣/ ٤٧ - ٤٩، \"البيان\" ١٢/ ٤٥٢ - ٤٠٢، \"المغني\" ١٢/ ٣٩٢ - ٣٩٣.\n(^٢) \"الموطأ\" ص ٥١٨.\n(^٣) في الأصل: (عمار) والمثبت من \"الاستذكار\"، \"مصنف عبد الرزاق\" ٧/ ٤٢١ (١٣٧٠٥).\n(^٤) ورد بهامش الأصل: لعله بحذف (عبد).\n(^٥) في الأصل: (ليلي)، والمثبت من \"الاستذكار\"، \"مصنف عبد الرزاق\" ٧/ ٤٢١ (١٣٧٠٥).\n(^٦) \"الاستذكار\" ٢٤/ ١٢٧.","vol":"31","page":269},{"text":"واحتج الشافعي فقال: لما لم (يجعل) (^١) التعريض في (القذف في) (^٢) الخطبة في العدة بمنزلة التصريح كذلك لا يجعل التعريض في القذف بمنزلة التصريح. قال القاضي إسماعيل: وليس كما ظن وإنما أجيز له التعريض فقط؛ لأن النكاح لا يكون إلا من اثنين، فإذا صرح بالخطبة وقع عليه الجواب من الآخر بالإيجاب أو الوعد، فمنعوا من ذلك، فإذا عرض به فهم أن المرأة من حاجته فلم يحتج إلى جواب، والتعريض بالقذف لا يكون إلا من واحد، ولا يكون فيه جواب فهو قاذف من غير أن يجيبه أحد فقام مقام التصريح.\nفصل:\nالأورق: الأغبر، وهو الذي فيه سواد وبياض. وعبارة ابن التين: أنه الأسمر، ومنه بعير أورق إذا كان لونه كلون الرماد.\nوقوله: (أرى عرقا نزعه) قال ابن التين: لعله وقع بالنسبة إلى أحد آبائه. قلت: روي: من جداته كما أسلفته في مواضعه.\n_________\n(^١) ساقطة من الأصل، والمثبت من (ص ١).\n(^٢) كذا في الأصل، وليست في ابن بطال، والسياق يستقيم بدونها.","vol":"31","page":270},{"text":"<span data-type='title' id=toc-4070>٤٢ - باب كَمِ التَّعْزِيرُ وَالأَدَبُ</span>\n٦٨٤٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ بُكَيْرِ بْنِ عَبْدِ اللهِ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي بُرْدَةَ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُولُ: «لَا يُجْلَدُ فَوْقَ عَشْرِ جَلَدَاتٍ إِلاَّ فِي حَدٍّ مِنْ حُدُودِ اللهِ». [٦٨٤٩، ٦٨٥٠ - مسلم: ١٧٠٨ - فتح ١٢/ ١٧٥]\n\n٦٨٤٩ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُسْلِمُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ جَابِرٍ، عَمَّنْ سَمِعَ النَّبِيَّ - ﷺ - قَالَ: «لَا عُقُوبَةَ فَوْقَ عَشْرِ ضَرَبَاتٍ إِلاَّ فِي حَدٍّ مِنْ حُدُودِ اللهِ». [انظر: ٦٨٤٨ - مسلم: ١٧٠٨ - فتح ١٢/ ١٧٦]\n\n٦٨٥٠ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرٌو، أَنَّ بُكَيْرًا، حَدَّثَهُ قَالَ: بَيْنَمَا أَنَا جَالِسٌ عِنْدَ سُلَيْمَانَ بْنِ يَسَارٍ إِذْ جَاءَ عَبْدُ الرَّحْمَنِ بْنُ جَابِرٍ فَحَدَّثَ سُلَيْمَانَ بْنَ يَسَارٍ، ثُمَّ أَقْبَلَ عَلَيْنَا سُلَيْمَانُ بْنُ يَسَارٍ فَقَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ جَابِرٍ أَنَّ أَبَاهُ حَدَّثَهُ، أَنَّهُ سَمِعَ أَبَا بُرْدَةَ الأَنْصَارِيَّ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا تَجْلِدُوا فَوْقَ عَشْرَةِ أَسْوَاطٍ إِلاَّ فِي حَدٍّ مِنْ حُدُودِ اللهِ». [انظر: ٦٨٤٨ - مسلم: ١٧٠٨ - فتح ١٢/ ١٧٦]\n\n٦٨٥١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنَا أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ، فَقَالَ لَهُ رِجَالٌ مِنَ الْمُسْلِمِينَ: فَإِنَّكَ يَا رَسُولَ اللهِ تُوَاصِلُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَيُّكُمْ مِثْلِى؟ إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِ». فَلَمَّا أَبَوْا أَنْ يَنْتَهُوا عَنِ الوِصَالِ وَاصَلَ بِهِمْ يَوْمًا ثُمَّ يَوْمًا، ثُمَّ رَأَوُا الْهِلَالَ، فَقَالَ: «لَوْ تَأَخَّرَ لَزِدْتُكُمْ». كَالْمُنَكِّلِ بِهِمْ حِينَ أَبَوْا. تَابَعَهُ شُعَيْبٌ وَيَحْيَى بْنُ سَعِيدٍ وَيُونُسُ، عَنِ الزُّهْرِيِّ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ خَالِد، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٩٦٥ - مسلم: ١١٠٣ - فتح ١٢/ ١٧٦]","vol":"31","page":271},{"text":"٦٨٥٢ - حَدَّثَنِي عَيَّاشُ بْنُ الوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُمْ كَانُوا يُضْرَبُونَ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - إِذَا اشْتَرَوْا طَعَامًا جِزَافًا أَنْ يَبِيعُوهُ فِي مَكَانِهِمْ حَتَّى يُئْوُوهُ إِلَى رِحَالِهِمْ. [انظر: ٢١٢٣ - مسلم: ١٥٢٧ - فتح ١٢/ ١٧٦]\n\n٦٨٥٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُرْوَةُ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا انْتَقَمَ رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ فِي شَيْءٍ يُؤْتَى إِلَيْهِ، حَتَّى تُنْتَهَكَ مِنْ حُرُمَاتِ اللهِ فَيَنْتَقِمَ لِلَّهِ. [انظر: ٣٥٦٠ - مسلم: ٢٣٢٧ - فتح ١٢/ ١٧٦]\nذكر فيه أحاديث:\nأحدها: حديث سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرٍ، عَنْ أَبِي بُرْدَةَ هانئ بن النيار؛ قَالَ: كَانَ النَّبِيُّ - ﷺ - يقُولُ: \"لَا يُجْلَدُ فَوْقَ عَشْرِ جَلَدَاتٍ إِلَّا فِي حَدٍّ مِنْ حُدُودِ اللهِ\".\nوحديث جابر أيضًا عَمَّنْ سَمِعَ النَّبِيَّ - ﷺ - قالَ: \"لَا عُقُوبَةَ فَوْقَ عَشْرِ ضَرَبَاتٍ إِلَّا في حَدٍّ مِنْ حُدُودِ اللهِ\".\nوحديث عبد الرحمن بن جابر أَنَّ أَبَاهُ حَدَّثَهُ، أَنَّهُ سمِعَ أَبَا بُرْدَةَ الأَنْصَارِيَّ قَالَ: سَمِعْتُ النَّبِي - ﷺ - يقُولُ: \"لَا يُجْلَدُ فَوْقَ عَشْرَةِ أَسوَاطٍ إِلَّا فِي حَدٍّ مِنْ حُدُودِ اللهِ -﷿-\". وحديث عقيل عن الزهري، عن أَبي سَلَمَةَ، عن أبي هُرَيْرَةَ - ﵁ - قَالَ: نَهَى رَسُولُ الله - ﷺ - عَنِ الوِصَالِ، فَقَالَ لَهُ رِجَالٌ مِنَ المُسْلِمِينَ: فَإِنَّكَ يَا رَسُولَ اللهِ تُوَاصِلُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: \"أَيُّكُمْ مِثْلِي؟ إنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِي\". فَلَمَّا أَبَوْا أَنْ يَنْتَهُوا عَنِ الوِصَالِ وَاصَلَ بِهِمْ يَوْمًا ثُمَّ يَوْمًا، ثُمَّ رَأَوُا الهِلَالَ، فَقَالَ: \"لَوْ تَأَخَّرَ لَزِدْتُكُم\". كَالْمُنَكِّلِ بِهِمْ حِينَ أَبَوْا. تَابَعَهُ شُعَيْبٌ وَيحْيَى بْنُ سَعِيدٍ وَيُونُسُ، عَنِ الزُّهْرِيِّ.","vol":"31","page":272},{"text":"وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابن شِهَابٍ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ -.\nوحديث سالم عن أبيه أَنَّهُمْ كَانُوا يُضْرَبُونَ عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ - إِذَا اشْتَرَوْا طَعَامًا جِزَافًا أَنْ يَبِيعُوهُ فِي مَكَانِهِمْ حَتَّى يُئْوُوهُ إِلَى رِحَالِهِمْ.\nوحديث عَائِشَةَ - ﵂ -: مَا انْتَقَمَ رَسُولُ اللهِ - ﷺ - لِنَفْسِهِ فِي شَيء يُؤْتَى إِلَيْهِ، حَتَّى تُنْتَهَكَ مِنْ حُرُمَاتِ اللهِ فَيَنْتَقِمَ لله.\nتنبيه: حديث أبي بردة أخرجه أيضًا مسلم والأربعة (^١)، ووهم من نفاه عن النسائي.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث بكير.\nورواه النسائي مرة من حديث سليمان عن عبد الرحمن بن فلان عن أبي بردة (^٢) (به) (^٣).\nورواه الطبراني بلفظ: \"لا يحل لأحد أن يضرب أحدًا فوق عشرة أسواط\" (^٤).\nوفي حديث ابن لهيعة: حدثني بكير، عن سليمان، عن عبد الرحمن ابن جابر، حدثني أبو بردة، به (^٥).\nوقال الدارقطني: قال مسلم عن عبد الرحمن بن جابر، عن رجل من الأنصار، عن رسول الله - ﷺ -. قال حفص بن ميسرة: عن مسلم، عن\n_________\n(^١) أبو داود (٤٤٩١)، الترمذي (١٤٦٣)، ابن ماجه (٢٦٠١)، النسائي في \"الكبرى\" ٤/ ٣٢٠ (٧٣٣٠).\n(^٢) انظر: \"تحفة الأشراف\" ٩/ ٦٦ (١١٧٢٠).\n(^٣) في (ص ١): الشرح.\n(^٤) \"المعجم الكبير\" ٢٢/ ١٩٦ (٥١٤).\n(^٥) رواه أحمد ٣/ ٤٦٦.","vol":"31","page":273},{"text":"عبد الرحمن بن جابر، عن أبيه قال: والقول قول الليث ومن تابعه. وفي موضع آخر حديث عبد الرحمن: عمرو بن الحارث، عن بكير، عن سليمان، عن عبد الرحمن بن جابر، عن أبيه، عن أبي بردة صحيح (^١).\nوقال البيهقي: هذا حديث ثابت، (وهو أحسن ما يصار إليه في هذا ما ثبت) (^٢) عن بكير، فذكره. قال: وقد أقام إسناده عمرو بن الحارث، فلا يضره نقصه من قصره (^٣).\nوقال الجياني: رواه ابن السكن وأبو زيد: سليمان، عن عبد الرحمن بن جابر، عن أبي بردة. وفي كتاب الأصيلي عن أبي أحمد: سليمان، عن عبد الرحمن بن جابر، عن جابر، عن أبي بردة، فأدخل أباه، والصواب في حديث الليث ما رواه ابن السكن ومن تابعه، وهو حديث مختلف في سنده. وتابع الليث على السند الأول سعيد بن أيوب، عن يزيد بن أبي حبيب. رواه عمرو بن الحارث، عن بكير، عن سليمان، عن عبد الرحمن، عن أبيه أنه سمع أبا بردة الأنصاري بزيادة رجل من الأنصار (^٤).\nوقال ابن المنذر: في إسناده مقال. ونقل ابن بطال عن الأصيلي أنه اضطرب حديث عبد الله بن جابر، فوجب تركه؛ لاضطرابه، ولوجود عمل الصحابة والتابعين لخلافه (^٥).\n_________\n(^١) \"علل الدارقطني\" ٦/ ٢٢ - ٢٤.\n(^٢) من (ص ١).\n(^٣) \"معرفة السنن والآثار\" ١٣/ ٦٩ - ٧٠.\n(^٤) \"تقييد المهمل\" ٢/ ٧٤٧ - ٨٤٨ وفيه: (بزيادة رجل في الإسناد) بدلًا من (رجل من الأنصار).\n(^٥) \"شرح ابن بطال\" ٨/ ٤٨٥ - ٤٨٦.","vol":"31","page":274},{"text":"فصل:\nحديث سالم عن أبيه قال الجياني: كذا رواه مسندًا متصلًا عن ابن السكن وأبي زيد وغيرهما. وفي نسخة أبي أحمد مرسلًا لم يذكر (فيه) (^١) ابن عمر أرسله عن سالم. والصواب ما تقدم (^٢).\nفصل:\nاختلف العلماء في مبلغ التعزير على أقوال:\nأحدها: لا يزاد على عشر جلدات إلا في حد. قاله أحمد وإسحاق (^٣).\nثانيها: روي عن الليث أنه قال: يحتمل ألا يجاوز بالتعزير عشرة أسواط، ويحتمل ما سوى ذلك. وروى ابن المنذر عن عمر بن الخطاب أنه أمر زيد بن ثابت أن يضرب رجلًا عشرة أسواط. وعنه رواية ثانية: أنه كتب إلى أبي موسى الأشعري ألا تبلغ بنكال فوق عشرين سوطًا. وعنه في رواية أخرى: أنه لا تبلغ في تعزير أكثر من ثلاثين جلدة (^٤). وهو القول الثالث والرابع.\nخامسها: قال الشافعي في قوله الآخر: لا يبلغ به عشرين سوطًا؛ لأنها أبلغ الحدود في العبد في شرب الخمر؛ لأن حد الخمر في الحر عنده في الشرب أربعون (^٥).\n_________\n(^١) من (ص ١).\n(^٢) \"تقييد المهمل\" ٢/ ٧٤٩.\n(^٣) \"مسائل الإمام أحمد\" برواية إسحاق بن منصور (٢٤٢٩).\n(^٤) \"الإشراف\" ٣/ ٢٢.\n(^٥) انظر \"الشرح الكبير\" للرافعي ١١/ ٢٩٠ - ٢٩١.","vol":"31","page":275},{"text":"سادسها: قال أبو حنيفة ومحمد: لا يبلغ به أربعين سوطًا، بل ينقص منه سوطًا؛ لأن الأربعين أقل الحدود في العبد في الشرب والقذف، وهو أحد قولي الشافعي (^١).\nسابعها: قال ابن أبي ليلى وأبو يوسف: أكثره خمسة وسبعون سوطًا (^٢).\nثامنها: قال مالك: التعزير ربما كان أكثر من الحدود إذا أدى الإمام اجتهاده إلى ذلك. وروي مثله عن أبي يوسف وأبي ثور (^٣).\nقال ابن المنذر: لم نجد في عدد الضرب والتعزير خبرًا عن رسول الله - ﷺ - ثابتا، وكل من نحفظ عنه من أهل العلم يرى أن للإمام أن يعزر في بعض الأشياء، قال: وقد اختلفوا في المقدار الذي يعزر الإمام من وجب عليه التعزير. فذكر مقالة أحمد السالف لحديث الباب. قال: وقد روينا عن عمر بن الخطاب أنه أمر زيد بن ثابت أن يضرب رجلًا عشرة أسواط، وروينا عنه أنه كتب إلى أبي موسى: ألا تبلغ بنكال فوق عشرين سوطًا. وروينا عنه قولًا ثالثًا: ألا يبلغ في التعزير أكثر من ثلاثين جلدة.\nوفيه قول رابع وخامس، فذكر قول الشافعي وأبي ثور.\nوسادس: أن قدره على قدر الجرم، وهو قول مالك، وقد روي عنه أيضًا أنه أمر بضرب مائة وحبس سنة في باب (من) (^٤) العقوبات، وهو مذهب أبي ثور أن يضرب أكثر من الحد إذا كان الجرم عظيمًا (^٥).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٢٦٥، \"الهداية\" ٢/ ٤٠٦.\n(^٢) انظر: المصدرين السابقين.\n(^٣) انظر: \"الذخيرة\" ١٢/ ١١٨.\n(^٤) من (ص ١).\n(^٥) \"الإشراف\" ٣/ ٢٢.","vol":"31","page":276},{"text":"وقال الطحاوي في \"مشكله\": منهم من قال: لا يجاوز فيه تسعة وثلاثين سوطًا. وممن قال بذلك ابن أبي ليلى، وهو مخالف أيضًا لما قلناه. ومنهم من قال: يجاوز أكثر الحدود التي حدها الله تعالى لعباده على قدر الجرم.\nوممن قال ذلك مالك بن أنس وأبو يوسف مرة، وقال أخرى بقول أبي حنيفة. وقال الليث بحديث \"لا يجلد فوق عشر أسواط\" مرة، ثم تركه أخرى وقال: التعزير بمقدار الجرم، فإن كان غليظًا غلظ، وإن كان خفيفًا خفف (^١).\nوقال ابن حزم في \"محلاه\" بقول أبي يوسف ومالك (^٢) (قال أبو ثور والطحاوي) (^٣) قال: وقالت طائفة: لا يتجاوز تسعة فأقل. وهو قول الليث وأصحابنا (^٤)، وجلد هشام المخزومي رجلًا لصق بغلام حتى أفضى أربعمائة سوط، فما لبث أن مات، فذكروا ذلك لمالك فما استنكره، ولا رأى أنه أخطأ. وضرب سحنون نحوه رجلًا غيب ابنته عن زوجها، وجلد علي مائة رجلًا وجد مع امرأة في لحاف، وجلد عمر رجلًا وجد مع امرأة بعد العتمة دون المائة (^٥).\n_________\n(^١) \"مشكل الآثار\" كما في \"تحفة الأخيار\" ٥/ ١١٧ - ١١٨.\n(^٢) هكذا في الأصل، وإنما نقل ابن حزم قولهما ثم قال (١١/ ٤٠٣): ثم نظرنا في قول مالك فوجدناه أبعد الأقوال من الصواب؛ لأنه لم يتعلق بقرآن ولا بسنة، ولا بدليل إجماع ..\n(^٣) هكذا في الأصل، وفي \"المحلى\" وهو قول أبي ثور والطحاوي.\n(^٤) الذي في \"المحلى\" أنه قول بعض أصحاب الشافعي، أما قول الليث فهو أن لا يتجاوز عشرة أسواط.\n(^٥) \"المحلى\" ١١/ ٤٠١ - ٤٠٣.","vol":"31","page":277},{"text":"ونقل ابن التين عن الطحاوي أنه لا يجوز اعتبار التعزير بالحدود؛ لأنهم لا يختلفون أن التعزير موكول إلى اجتهاد الإمام فيخفف تارة ويشدد أخرى، فلا معنى لاعتبار الحد فيه، ويجوز مجاوزته له، والدليل على ذلك حديث الزهري، عن يحيى بن عبد الرحمن بن حاطب، عن أبيه أن حاطبًا توفي وأعتق من صلى وصام من رقيقه، وكانت له وليدة نوبية قد صلت وصامت، وهي عجمية لا تفقه، فلم يرعه إلا حملها، فذهب إلى عمر - ﵁ - فأخبره، فأرسل إليها: أحبلت؟ فقالت: نعم، من مرغوس بدرهمين، فإذا هي تستهل به، وصادفت عنده عليَّ بن أبي طالب وعثمان وعبد الرحمن، فقال: أشيروا عليَّ. فقال علي وعبد الرحمن: قد وقع عليهما الحد؛ فقال: أشر علي يا عثمان؛ فقال: كأنها تستهل به، كأنها لا تعلمه، وليس الحد إلا على من علمه. فقال عمر: وأمر بها فجلدت مائة وغربت. قال ابن شهاب: وقد كانت نكحت غلامًا لمولاها، ثم مات عنها، فجعل عمر - ﵁ - في هذا الحديث التعزير مائة؛ لأنه كان عليها علم الأشياء المحرمة، وغربها زيادة في العقوبة كما غريب في الخمر.\nوقال البيهقي: لأن حدها الرجم، فكأنه درأ عنها حدها؛ للشبهة بالهالة، وجلدها وغربها تعزيرًا (^١).\nومرغوس: بالغين المعجمة والسين المهملة على الصواب. قال الأزهري: رجل مرغوس. أي: كثير الخير (^٢). ووهم بعضهم فجعله أشما بن مصهر، وجعله بالشين المعجمة، وهو عجيب.\n_________\n(^١) \"السنن الكبرى\" ٨/ ٢٣٨ - ٢٣٩.\n(^٢) \"تهذيب اللغة\" ٢/ ١٤٣٣.","vol":"31","page":278},{"text":"وذكر ابن القصار أن معن بن زائدة زور كتابًا على عمر - ﵁ -، ونقش مثل خاتمه، فجلده مائة، ثم شفع له قوم؛ فقال: ذكرتني الطعن وكنت ناسيا، فجلده مائة أخرى، ثم مائة، ثلاث مرار بحضرة العلماء، ولم ينكر ذلك أحد، قال: فثبت أنه إجماع.\nقلت: عمر هذا ليس عمر بن الخطاب ولعله عمر بن عبد العزيز فإن سِن معن يصغر عن ذلك. قال ابن القصار: ولما كان طريق التعزير إلى اجتهاد الإمام على حسب ما يغلب على ظنه أنه يردع به، وكان في الناس من يردعه الكلام، وكان فيهم من لا يردعه مائة سوط، وهي عنده كضرب المروحة، فلم يكن للتحديد فيه معنًى، وكان مفوضا إلى ما يؤديه إليه اجتهاده بأن يردع مثله.\nقال المهلب: ألا ترى أنه - ﵇ - زاد المواصلين في (النكال) (^١) كذلك يجوز للإمام أن يزيد فيه على حسب اجتهاده، ولذلك ضرب المتبايعين للطعام، وانتقامه - ﵇ - للمحرمات لم يكن محدودًا، فيجب أن يضرب كل واحد منهم على قدر عصيانه للسنة ومعاندته أكثر مما يضرب الجاهل، ولو كان في شيء من ذلك حد لم يجز خلافه.\nفصل:\nوقال الداودي: لم يبلغ مالكا هذا الحديث -يعني حديث الباب- وكان يرى العقوبة بقدر الذنب، وأرى ذلك مَوْكُولا إلى اجتهاد الأئمة وإن جاوز ذلك الحد، وقد استشاره أمير في رجل ضم صبيا إلى صدره (فقيل) (^٢) ذلك إلى السلطان فضربه فانتفخ منها حتى مات، ولم ينكر مالك ذلك عليه.\n_________\n(^١) في (ص ١): النكاح.\n(^٢) كذا بالأصل، وأظنها: فنقل.","vol":"31","page":279},{"text":"وفي \"المعرفة\" للبيهقي أُتي علي في رجل فقالوا: وجدناه تحت فرالش امرأة فقال: لقد وجدتموه على نتن فانطلقوا إلى نتن مثله فمرغوه فيه، فمرغوه في عذرة وخلَّى سبيله.\nقال الشافعي: وهم يخالفون هذا ويقولون: يضرب ويرسل. وعن ابن مسعود: أنه وجد امرأة مع رجل في لحافها على فراشها فضربه خمسين، وأقره على ذلك عمر - ﵁ - (^١).\nفصل:\nقال ابن حزم: الحد في سبعة أشياء: الردة، والحرابة قبل أن يقدر عليه، والزنا، والقذف بالزنا، وشرب المسكر سكر أو لم يسكر، والسرقة، وجحد العارية. وأما سائر المعاصي فإنما فيها التعزير فقط وهو الأدب، ومن ذلك أشياء رأى فيها قوم من المتقدمين حدا واجبا، وهي القذف بالخمر والتعريض، وشرب الدم، وأكل الخنزير والميتة، وفعل قوم لوط، وإتيان البهيمة، والمرأة تستنكح البهيمة، وسحق النساء، وترك الصلاة غير جاحد لها، والفطر في رمضان، والسِّحْر (^٢).\n_________\n(^١) \"معرفة السنن والآثار\" ١٣/ ٦٨.\n(^٢) \"المحلى\" ١١/ ٣٧٣.","vol":"31","page":280},{"text":"<span data-type='title' id=toc-4071>٤٣ - باب مَنْ أَظْهَرَ الفَاحِشَةَ وَاللَّطْخَ وَالتُّهَمَةَ بِغَيْرِ بَيِّنَةٍ</span>\n٦٨٥٤ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، قَالَ الزُّهْرِيُّ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: شَهِدْتُ الْمُتَلَاعِنَيْنِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ فَرَّقَ بَيْنَهُمَا، فَقَالَ زَوْجُهَا: كَذَبْتُ عَلَيْهَا إِنْ أَمْسَكْتُهَا. قَالَ: فَحَفِظْتُ ذَاكَ مِنَ الزُّهْرِيِّ: «إِنْ جَاءَتْ بِهِ كَذَا وَكَذَا فَهْوَ، وَإِنْ جَاءَتْ بِهِ كَذَا وَكَذَا -كَأَنَّهُ وَحَرَةٌ- فَهُوَ». وَسَمِعْتُ الزُّهْرِيَّ يَقُولُ: جَاءَتْ بِهِ لِلَّذِى يُكْرَهُ. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح ١٢/ ١٨٠]\n\n٦٨٥٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الله، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ قَالَ: ذَكَرَ ابْنُ عَبَّاسٍ المُتَلَاعِنَيْنِ، فَقَالَ عَبْدُ اللهِ بْنُ شَدَّادٍ: هِيَ الَّتِي قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ كُنْتُ رَاجِمًا امْرَأَةً عَنْ غَيْرِ بَيِّنَةٍ؟». قَالَ: لَا، تِلْكَ امْرَأَةٌ أَعْلَنَتْ. [انظر: ٥٣١٠ - مسلم: ١٤٩٧ - فتح ١٢/ ١٨٠]\n\n٦٨٥٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمَ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -: ذُكِرَ التَّلَاعُنُ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ عَاصِمُ بْنُ عَدِيٍّ فِي ذَلِكَ قَوْلًا ثُمَّ انْصَرَفَ، وَأَتَاهُ رَجُلٌ مِنْ قَوْمِهِ يَشْكُو أَنَّهُ وَجَدَ مَعَ أَهْلِهِ، فَقَالَ عَاصِمٌ: مَا ابْتُلِيتُ بِهَذَا إِلاَّ لِقَوْلِي. فَذَهَبَ بِهِ إِلَى النَّبِيِّ - ﷺ - فَأَخْبَرَهُ بِالَّذِى وَجَدَ عَلَيْهِ امْرَأَتَهُ، وَكَانَ ذَلِكَ الرَّجُلُ مُصْفَرًّا قَلِيلَ اللَّحْمِ سَبِطَ الشَّعَرِ، وَكَانَ الَّذِي ادَّعَى عَلَيْهِ أَنَّهُ وَجَدَهُ عِنْدَ أَهْلِهِ آدَمَ خَدْلًا كَثِيرَ اللَّحْمِ، فَقَالَ النَّبِيُّ - ﷺ -: «اللَّهُمَّ بَيِّنْ». فَوَضَعَتْ شَبِيهًا بِالرَّجُلِ الَّذِي ذَكَرَ زَوْجُهَا أَنَّهُ وَجَدَهُ عِنْدَهَا، فَلَاعَنَ النَّبِيُّ - ﷺ - بَيْنَهُمَا. فَقَالَ رَجُلٌ لاِبْنِ عَبَّاسٍ فِي الْمَجْلِسِ: هِيَ التِي قَالَ النَّبِيُّ - ﷺ -: «لَوْ رَجَمْتُ أَحَدًا بِغَيْرِ بَيِّنَةٍ رَجَمْتُ هَذِهِ؟». فَقَالَ: لَا، تِلْكَ امْرَأَةٌ كَانَتْ تُظْهِرُ فِي الإِسْلَامِ السُّوءَ. [انظر: ٥٣١٠ - مسلم: ١٤٩٧ - فتح ١٢/ ١٨٠]\nذكر في حديث سَهْلِ بْنِ سَعْدٍ قَالَ: شَهِدْتُ المُتَلَاعِنينِ وَأَنَا ابن خَمْسَ عَشْرَةَ سَنَة، الحديث ..","vol":"31","page":281},{"text":"وفيه: \"إِنْ جَاءَتْ بِهِ كذَا وَكذَا فَهْوَ، وَإِنْ جَاءَتْ بِهِ كذَا وَكذَا -كَأَنَّهُ وَحَرَةٌ- فَهُوَ\". قال الزُّهْرِيُّ: جَاءَتْ بِهِ لِلَّذِي يُكْرَهُ.\nوحديث ابن عباس - ﵄ - ذكر المتلاعنين؛ فَقَالَ عَبْدُ اللهِ بْنُ شَدَّادٍ: هِيَ التِي قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْ كنْتُ رَاجِمًا امْرَأةً عَن غَيْرِ بَيِّنَةٍ؟ \". قَالَ: لَا، تِلْكَ امْرَأَةٌ أَعْلَنَتْ.\nوعنه - ﵁ - أيضًا في ذكر المتلاعنين؛ فَقَالَ - ﵇ -: \"اللَّهُمَّ بَيِّنْ\". فَوَضَعَتْ شَبِيهًا بِالرَّجُلِ الذِي ذَكَرَ زَوْجُهَا أَنَّهُ وَجَدَهُ عِنْدَهَا، فَلَاعَنَ النَّبِيُّ - ﷺ - بَيْنَهُمَا. فَقَالَ رَجُلٌ لاِبْنِ عَبَّاسٍ فِي المَجْلِسِ: هِيَ التِي قَالَ النَّبِيُّ - ﷺ -: \"لَوْ رَجَمْتُ أَحَدًا بِغَيْرِ بَيِّنَةٍ رَجَمْتُ هذِه\"؛ فَقَالَ: لَا، تِلْكَ امْرَأةٌ كَانَتْ تُظْهِرُ فِي الإِسْلَامِ السُّوءَ.\nهذا الحديث -كما قال المهلب- أصل في أنه لا يجوز لأحد أن يحد بغير بينة وإن اتهم بفاحشة، ألا ترى أنه - ﵇ - قد وسم ما في بطن المرأة الملاعنة بالمكروه وبغيره، وجاءت به على النعت المكروه للشبه وللمتهم بها، ولم يقم عليها الحد بالدليل الواضح، إذا لو كان ذلك خلاف ما شرع الله ولا يجوز أن يتعدى حدود الله ولا يستباح دم ولا مال إلا بيقين لا شك فيه، وهذِه رحمة من الله لعباده وإرادة الستر لهم والرفق بهم؛ ليتوبوا فلا يحدوا إلا بمعاينة تخفيفا ورفقا.\nفصل:\nالوحرة: بالتحريك دويبة حمراء تلصق بالأرض، شبهت العداوة والغل بها لتثبته بالقلب، يقال: وحر صدره، ووغر. قال القزاز: هي كالوزغة تقع في الطعام فتفسده، فيقال: طعام وحر.\nوقوله: (سبط الشعر) هو بكسر الباء.","vol":"31","page":282},{"text":"وقوله: (خَدْلًا) قال ابن فارس: يقال: امرأة خدلة أي ممتلئة الأعضاء دقيقة العظام (^١). وقال الجوهري: الخدلاء البينة الخدل، وهي الممتلئة الساقين والذراعين (^٢). وقال الهروي: الخدل الممتلئ الساق وذكر الحديث (^٣)، ورويناه خَدَلًّا بفتح الدال وتشديد اللام.\n_________\n(^١) \"مجمل اللغة\" ١/ ٢٧٩.\n(^٢) \"الصحاح\" ٤/ ١٦٨٣.\n(^٣) انظر: \"النهاية في غريب الحديث\" ١/ ١٤.","vol":"31","page":283},{"text":"<span data-type='title' id=toc-4072>٤٤ - باب رَمْي المُحْصَنَاتِ</span>\nوقول الله: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً﴾ الآية، إلى ﴿رَحِيمٌ﴾ [النور: ٤ - ٥]، ﴿إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ﴾ الآية [النور: ٢٣].\n\n٦٨٥٧ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الغَيْثِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ». قَالُوا: يَا رَسُولَ اللهِ، وَمَا هُنَّ؟ قَالَ: «الشِّرْكُ بِاللهِ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ الْيَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ المُحْصَنَاتِ المُؤْمِنَاتِ الغَافِلَاتِ». [انظر: ٢٧٦٦ - مسلم: ٨٩ - فتح ١٢/ ١٨١]\nذكر فيه حديث أبي هريرة - ﵁ - قَالَ رسول الله - ﷺ -: \"اجْتَنِبُوا السَّبْعَ المُوبِقَاتِ\". الحديث سلف، وعد منها: قذف المحصنات، والمراد بالمحصنات في الآية العفائف الحرائر المسلمات وناب فيها ذكر رمي النساء عن ذكر رمي الرجال.\nوقام الإجماع أن حكم المحصنين في القذف كحكم المحصنات قياسا واستدلالا، وأن من قذف حرًّا عفيفًا مؤمنًا عليه الحد ثمانون كمن قذف حرة مؤمنة، وجاءت الأخبار عن الشارع بالتغليظ في رمي المحصنات وأن ذلك من الكبائر.\nقال المهلب: إنما سماها الشارع موبقات؛ لأن الله تعالى إن أراد أن يأخذ عبده بها أوبقه في نار جهنم.","vol":"31","page":284},{"text":"<span data-type='title' id=toc-4073>٤٥ - باب قَذْفِ العَبِيدِ</span>\n٦٨٥٨ - حَدَّثَنَا مُسَدَّد، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ فُضَيْلِ بْنِ غَزْوَانَ، عَنِ ابْنِ أَبِي نُعْمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ أَبَا الْقَاسِمِ - ﷺ - يَقُولُ: «مَنْ قَذَفَ مَمْلُوكَهُ وَهْوَ بَرِئٌ مِمَّا قَالَ جُلِدَ يَوْمَ الْقِيَامَةِ، إِلاَّ أَنْ يَكُونَ كَمَا قَالَ». [مسلم: ١٦٦٠ -\nفتح ١٢/ ١٨٥]\nذكر فيه حديث ابن أبي نُعْم -واسمه عبد الرحمن بن أبي نُعم أبو الحكم البجلي الكوف- عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: شَهِدْتُ أَبَا القَاسِمِ - ﷺ - يَقُولُ: \"مَنْ قَذَفَ مَمْلُوكَهُ وَهْوَ بَرِيءٌ مِمَّا قَالَ جُلِدَ يَوْمَ القِيَامَةِ، إِلَّا أَنْ يَكُونَ كَمَا قَالَ\".\nالشرح:\nهذا الحديث أخرجه الدارقطني بلفظ: \"قام الحد عليه يوم القيامة\" (^١). وفي رواية: \"جلده الله يوم القيامة الحد\" (^٢) وهو دال على النهي عن قذف العبيد والاستطالة عليهم بغير حق لإخباره - ﵇ - أن من فعل ذلك جلد يوم القيامة.\nوقوله: (\"إلا أن يكون كما قال\") دليل أنه لا إثم عليه في رميه عبده بما فيه، فإن ذلك ليس من باب الغيبة المنهي عنها في الأحرار، والعلماء مجمعون كما قال المهلب: أن الحر إذا قذف عبدًا فلا حد عليه، وحجتهم حديث الباب، فلو وجب عليه الحد في الدنيا لذكره، كما ذكره في الآخرة، فجعل العبيد غير مقارنين للأحرار في (الحرية) (^٣)\n_________\n(^١) \"سنن الدارقطني\" ٣/ ٢١٣ - ٢١٤.\n(^٢) \"سنن الدارقطني\" ٣/ ٢١٣.\n(^٣) في (ص ١): الحرمة.","vol":"31","page":285},{"text":"في الدنيا، فإذا ارتفع ملك العبد في الآخرة استوى الشريف والوضيع والعبد والحر، ولم يكن لأحد فضل إلا بالتقى، تكافأ الناس في الحدود والحرمة واقتص لكل واحد من صاحبه إلا أن يعفو أحد عن أحد، وإنما لم يتكافئوا في الدنيا؛ لئلا يدخل الداخلون على المالكين من مكافأتهم لهم، ولا تصح لهم حرمة، ولا فضل في منزلة، وتبطل حكمة التسخير؛ حكمة من الحكيم الخبير.\nوقال مالك والشافعي: من قذف من يحسبه عبدًا فإذا هو حر فعليه الحد. قال مالك (^١)، وهو قياس قول الشافعي، وذلك إذا قذف بعد موت السيد، وهو قياس قول كل من لا يرى بيع أمهات الأولاد. روي عن الحسن بن أبي الحسن (^٢): أنه كان لا يرى جلد قاذف أم الولد، ونقل عن الخوارج أن من قذف رجلا محصنا فلا حد عليه، ومن قذف امرأة محصنة فعليه الحد.\n_________\n(^١) هكذا بالأصل، وفي \"شرح ابن بطال\" ٨/ ٤٩٠ عن ابن المنذر -قبل قوله: قال مالك- (واختلفوا فيما يجب على قاذف أم الولد، فروي عن ابن عمر أنه عليه الحد، وبه قال مالك)، ولعله سقط من المصنف.\n(^٢) وهو البصري.","vol":"31","page":286},{"text":"<span data-type='title' id=toc-4074>٤٦ - باب هَلْ يَأْمُرُ الإِمَامُ رَجُلًا فَيَضْرِبُ الحَدَّ غَائِبًا عَنْهُ</span>؟\nوَقَدْ فَعَلَهُ عُمَرُ - ﵁ -.\n٦٨٥٩، ٦٨٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ قَالَا: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: أَنْشُدُكَ اللهَ إِلاَّ قَضَيْتَ بَيْنَنَا بِكِتَابِ اللهِ. فَقَامَ خَصْمُهُ -وَكَانَ أَفْقَهَ مِنْهُ- فَقَالَ: صَدَقَ، اقْضِ بَيْنَنَا بِكِتَابِ اللهِ، وَأْذَنْ لِي يَا رَسُولَ اللهِ. فَقَالَ النَّبِيُّ - ﷺ -: «قُلْ». فَقَالَ: إِنَّ ابْنِي كَانَ عَسِيفًا فِي أَهْلِ هَذَا فَزَنَى بِامْرَأَتِهِ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَخَادِمٍ، وَإِنِّي سَأَلْتُ رِجَالًا مِنْ أَهْلِ الْعِلْمِ فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي جَلْدَ مِائَةٍ وَتَغْرِيبَ عَامٍ، وَأَنَّ عَلَى امْرَأَةِ هَذَا الرَّجْمَ. فَقَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، المِائَةُ وَالْخَادِمُ رَدٌّ عَلَيْكَ، وَعَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَيَا أُنَيْسُ اغْدُ عَلَى امْرَأَةِ هَذَا فَسَلْهَا، فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا». فَاعْتَرَفَتْ فَرَجَمَهَا. [انظر: ٢٣١٤، ٢٣١٥ - مسلم: ١٦٩٧، ١٦٩٨ - فتح ١٢/ ١٨٥]\nثم ساق حديث أبي هريرة وزيد السالف في قصة العسيف.\nوموضع الحاجة منه: \"اغدُ يَا أُنَيْسُ عَلَى امْرَأَةِ هذا، فَإِنِ اغتَرَفَتْ فَارْجُمْهَا\"، فَاعْتَرَفَتْ فَرَجَمَهَا.\nآخر باب حد الزنا.","vol":"31","page":287},{"text":"٨٧\nكتاب الدِّيات","vol":"31","page":289},{"text":"بسم الله الرحمن الرحيم\n\n<span data-type='title' id=toc-4075>٨٧ - كِتَابُ الدِّيَاتِ</span>\n<span data-type='title' id=toc-4076>١ - [باب] قَوْلِ الله تَعَالَى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ [النساء: ٩٣]</span>\n٦٨٦١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَمْرِو بْنِ شُرَحْبِيلَ قَالَ: قَالَ عَبْدُ اللهِ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَكْبَرُ عِنْدَ اللهِ؟ قَالَ: «أَنْ تَدْعُوَ لِلَّهِ نِدًّا وَهْوَ خَلَقَكَ». قَالَ: ثُمَّ أَيٌّ؟ قَالَ: «ثُمَّ أَنْ تَقْتُلَ وَلَدَكَ [خَشْيَةَ] أَنْ يَطْعَمَ مَعَكَ». قَالَ: ثُمَّ أَيٌّ؟ قَالَ: «ثُمَّ أَنْ تُزَانِيَ بِحَلِيلَةِ جَارِكَ». فَأَنْزَلَ الله -﷿- تَصْدِيقَهَا: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ﴾ الآيَةَ [الفرقان: ٦٨]. [انظر: ٤٤٧٧ - مسلم: ٨٦ - فتح ١٢/ ١٨٧]\n\n٦٨٦٢ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا إِسْحَاقُ بْنُ سَعِيدِ بْنِ عَمْرِو بْنِ سَعِيدِ بْنِ العَاصِ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَنْ يَزَالَ المُؤْمِنُ فِي فُسْحَةٍ مِنْ دِينِهِ، مَا لَمْ يُصِبْ دَمًا حَرَامًا\". [٦٨٦٣ - فتح ١٢/ ١٨٧]","vol":"31","page":291},{"text":"٦٨٦٣ - حَدَّثَنِي أَحْمَدُ بْنُ يَعْقُوب، حَدَّثَنَا إِسْحَاقُ، سَمِعْتُ أَبِي يُحَدِّثُ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: إِنَّ مِنْ وَرْطَاتِ الأُمُورِ الَّتِي لَا مَخْرَجَ لِمَنْ أَوْقَعَ نَفْسَهُ فِيهَا سَفْكَ الدَّمِ الْحَرَامِ بِغَيْرِ حِلِّهِ. [انظر: ٦٨٦٢ - فتح ١٢/ ١٨٧]\n\n٦٨٦٤ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ فِي الدِّمَاءِ» [انظر: ٦٥٣٣ - مسلم: ١٦٧٨ - فتح ١٢/ ١٨٧]\n\n٦٨٦٥ - حَدَّثَنَا عَبْدَان، حَدَّثَنَا عَبْدُ اللهِ، حَدَّثَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا عَطَاءُ بْنُ يَزِيدَ، أَنَّ عُبَيْدَ اللهِ بْنَ عَدِيٍّ حَدَّثَهُ، أَنَّ الْمِقْدَادَ بْنَ عَمْرٍو الْكِنْدِيَّ حَلِيفَ بَنِي زُهْرَةَ حَدَّثَهُ -وَكَانَ شَهِدَ بَدْرًا مَعَ النَّبِيِّ - ﷺ - أَنَّهُ قَالَ: يَا رَسُولَ اللهِ، إِنْ لَقِيتُ كَافِرًا فَاقْتَتَلْنَا، فَضَرَبَ يَدِي بِالسَّيْفِ فَقَطَعَهَا، ثُمَّ لَاذَ بِشَجَرَةٍ وَقَالَ: أَسْلَمْتُ لِلَّهِ. آقْتُلُهُ بَعْدَ أَنْ قَالَهَا؟ قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَقْتُلْهُ». قَالَ: يَا رَسُولَ اللهِ، فَإِنَّهُ طَرَحَ إِحْدَى يَدَيَّ، ثُمَّ قَالَ بَعْدَ مَا قَطَعَهَا، آقْتُلُهُ؟ قَالَ: «لَا تَقْتُلْهُ، فَإِنْ قَتَلْتَهُ فَإِنَّهُ بِمَنْزِلَتِكَ قَبْلَ أَنْ تَقْتُلَهُ، وَأَنْتَ بِمَنْزِلَتِهِ قَبْلَ أَنْ يَقُولَ كَلِمَتَهُ الَّتِي قَالَ». [انظر: ٤٠١٩ - مسلم: ٩٥ - فتح ١٢/ ١٨٧]\n\n٦٨٦٦ - وَقَالَ حَبِيبُ بْنُ أَبِي عَمْرَةَ، عَنْ سَعِيدٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ - ﷺ - لِلْمِقْدَادِ: «إِذَا كَانَ رَجُلٌ مُؤْمِنٌ يُخْفِي إِيمَانَهُ مَعَ قَوْمٍ كُفَّارٍ فَأَظْهَرَ إِيمَانَهُ فَقَتَلْتَهُ، فَكَذَلِكَ كُنْتَ أَنْتَ تُخْفِى إِيمَانَكَ بِمَكَّةَ مِنْ قَبْلُ». [فتح ١٢/ ١٨٧]\nالدية: واحدة الديات، والهاء عوض من الواو، تقول: وَدَيْتُ القتيل أَدِيهِ دِيَةً إذا أعطيت دِيَتَه، واتَّدَيْتُ: أخذت ديته، وإذا أمرت منه قلت: دِ فلانًا، وللاثنين: دِيَا فلانًا، وللجماعة: دُوا فلانًا، قاله أبو نصر (^١).\n_________\n(^١) \"الصحاح\" ٦/ ٢٥٢١.","vol":"31","page":292},{"text":"وقال القزاز: هي من وديت مثل الزنة من وزنت. وقال في \"المُغِرب\": هي مصدر ودي القتيل إذا أعطي وليه ديته، وأصل التركيب على معنى الجري والخروج، ومنه: الوادي؛ لأن الماء يدي فيه، أي: يجري.\nثم قال: وقوله تعالي ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ [النساء:٩٣] وهذه الآية سلفت في التفسير (^١)، وذكرنا خلاف العلماء فيه واضحًا، وابن عباس وزيد وابن مسعود وابن عمر أنه لا توبة له، وقيل: إن آية الفرقان تكون في الشرك.\nقال الضحاك: لما نزل: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ الآية [الفرقان: ٦٨]، قال المشركون: قد زعم أنه لنا، فنزل: ﴿إِلَّا مَنْ تَابَ﴾ [الفرقان:٧٠] أي: تاب من الشرك وأسلم. ونزل هذا بمكة، ونزل ﴿يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ الآية [الزمر: ٥٣]، ثم أنزل بالمدينة بعد ثماني سنين: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ مبهمة لا مخرج لها (^٢).\nوروى سعيد بن ميناء عن ابن عمر، سأله رجل فقال: قتلت رجلًا فهل من توبة؟ قال: تزود من الماء البارد فإنك لا تدخلها أبدًا (^٣).\nوذكره ابن أبي شيبة أيضًا عن أبي هريرة وأبي سعيد الخدري والضحاك، وروي عن أبي الدرداء أيضًا (^٤)، وروى عن علي وابن عباس وابن عمر أن القاتل له توبة، وقاله جماعة من التابعين (^٥).\n_________\n(^١) راجع شرح حديث (٤٥٩٠).\n(^٢) انظر: \"معاني القرآن\" للنحاس ٥/ ٥١ - ٥٢.\n(^٣) ذكره ابن بطال ٨/ ٤٩٢ وعزاه إلى ابن المنذر.\n(^٤) \"المصنف\" ٥/ ٤٣١ - ٤٣٣ (٢٧٧٢١، ٢٧٧٢٦، ٢٧٧٢٩، ٢٧٧٣٢، ٢٧٧٣٤)\n(^٥) انظر: \"المصنف\" ٥/ ٤٣٣ - ٤٣٤.","vol":"31","page":293},{"text":"وجماعة أهل السنة وفقهاء الأمصار على هذا؛ وحجتهم قوله تعالى: ﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ﴾ [الشورى: ٢٥]. وقوله ﴿وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ﴾ [طه: ٨٢] وهذا عموم لا يخرج عنه شيء.\nوذكر إسماعيل بن إسحاق القاضي: حدثنا المقدمي: ثنا المعتمر بن سليمان، عن سليمان بن (عبيد البارقي) (^١)، حدثني إسماعيل بن ثوبان: جالست الناس في المسجد الأكبر قبل الدار فسمعتهم يقولون لما نزلت ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ الآية. قال المهاجرون والأنصار: وجبت لمن فعل هذا النار. حتى نزلت ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ الآية (^٢) [النساء: ٤٨، ١١٦].\nواحتجوا أيضًا بحديث عبادة بن الصامت أنه - ﵇ - أخذ عليهم في بيعة العقبة أن من أصاب ذنبًا فأمره إلى الله، إن شاء عذبه وإن شاء غفر له (^٣).\nوقال الداودي: هذِه الآية نزلت ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ إن كانت في المسلم والكافر فقد عفا الله تعالى عن الخلود للمؤمنين فقال: ﴿فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ (١٠٦) خَالِدِينَ فِيهَا﴾ [هود: ١٠٦ - ١٠٧] فاستثنى من يدخلها من المؤمنين.\nقال: ويحتمل أن يريد أنه قتله مستحلًا، أويريد إن جوزي أو إن لم يتب، وقد سلف ذلك واضحًا فراجعه.\nوروى ابن أبي عاصم في \"الديات\" حديث أبي هريرة مرفوعًا: \"خمس ليس لهن كفارة: الشرك بالله، وقتل النفس بغير حق … \"\n_________\n(^١) في الأصل: (عبد الباقي) والمثبت من (ص ١) وهو الصواب.\n(^٢) ذكره هكذا ابن بطال ٨/ ٤٩٢ - ٤٩٣.\n(^٣) رواه أحمد ٥/ ٣٢٣.","vol":"31","page":294},{"text":"الحديث (^١).\nوقال ابن المنذر: المروي عن علي وابن عمر وابن عباس في أن القاتل له توبة، فروي من طريق لا يحتج بها.\nقلت: أخرج رواية ابن عمر - ﵄ - ابن أبي شيبة عن أبي بكر بن عياش، عن أبي إسحاق عنه. ورواية ابن عباس أخرجها أيضًا عن يزيد بن هارون، ثنا أبو مالك الأشجعي عن سعيد بن عبيدة عنه (^٢).\nثم ساق في الباب أحاديث:\nأحدها:\nحديث ابن مسعود - ﵁ -: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَعْظَمُ؟ .. الحديث.\nوقوله: \"أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ\". هو كقوله تعالى: ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ﴾ [الإسراء: ٣١] وقوله تعالى: ﴿قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ﴾ [الأنعام: ١٤٠] قال عكرمة: نزلت فيمن يئد البنات من ربيعة ومضر.\nوقال قتادة: كان أهل الجاهلية يقتل أحدهم ابنته مخافة الفاقة، فحرم الله تعالى قتل الأطفال، وأخبر رسوله أن ذلك ذنب عظيم بعد الكفر، وجعل بعده في العظم الزنا بحليلة الجار؛ لعظم حق الجار وتأكيد حرمته.\n_________\n(^١) \"الديات\" لابن أبي عاصم ص ٤٢.\nوعنه أبو الشيخ في \"التوبيخ والتنبيه\" (٢١١).\nورواه أيضًا أحمد ٢/ ٣٦٢ من طريق بقية، عن بحير بن سعد، عن خالد بن معدان، عن أبي المتوكل، عن أبي هريرة، وصححه الألباني في \"صحيح الجامع\" (٣٢٤٧).\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ٤٣٣ - ٤٣٤ (٢٧٧٣٩، ٢٧٧٤٤).","vol":"31","page":295},{"text":"وقد سلف هذا قريبا في باب إثم الزنا، والند: النظير والمثل، وكذلك النديد.\nوقوله تعالى: ﴿وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا﴾ قال مجاهد: هو وادٍ في جهنم (^١)، وقيل: يعني آثام ذلك. وقال الخليل وسيبويه: أي: جزاء الآثام. وقال القتبي: الآثام: العقوبة (^٢).\nالحديث الثاني:\nحديث ابن عمر - ﵄ -: قَالَ النبي - ﷺ -: \"لَنْ يَزَالَ المُؤْمِنُ فِي فُسْحَةٍ مِنْ دِينِهِ، مَا لَمْ يُصبْ دَمًا حَرَامًا\". فيه: تعظيم حرمة دم المؤمنين.\nومنه الحديث الثالث حديثه أيضًا:\nإِنَّ مِنْ وَرْطَاتِ الأُمُورِ التِي لَا مَخْرَجَ لِمَنْ أَوْقَعَ نَفْسَهُ فِيهَا سَفْكَ الدَّمِ الحَرَام بِغَيْرِ حِلِّهِ. والورطة: المهلك، يقال: وقعوا في ورطة أي: بلية، فشبه أَكثر العامة (…) (^٣).\nقال رؤبة: فأصبحوا في ورطة الأوراط.\nوأصل الورطة أرض مطمئن لا طريق فيها.\nالحديث الرابع:\nحديث عبد الله، هو ابن مسعود قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ في الدِّمَاءِ\". وقد سلف أن هذا في المظالم؛ لعظم القتل على كل مظلمة؛ لذلك قال: \"بين الناس\".\n_________\n(^١) انظر: \"تفسير القرطبي\" ١٣/ ٧٦.\n(^٢) انظر: \"غريب الحديث\" ٣/ ٧٦٢.\n(^٣) بياض قدر كلمة في الأصل.","vol":"31","page":296},{"text":"قال الداودي: وذلك لأن الكفر إنما هو بين الله وعباده وأن حديث: \"أول ما ينظر الله فيه الصلاة\" (^١) في خاصة نفسه بعد الانتصاف من المظالم ولا يبقى تباعة إلا لله بالصلاة فلا معارضة بينهما.\nالحديث الخامس:\nحديث المقداد بن عمرو - ﵁ - قَالَ: يَا رَسُولَ اللهِ، إِنْ لَقِيتُ كَافِرًا فَاقْتَتَلْنَا .. الحديث.\nالحديث السادس:\nوَقَالَ حَبِيبُ بْنُ أَبِي عَمْرَةَ، عَنْ سَعِيدٍ، عَنِ ابن عَبَّاسٍ - ﵄ -: قَالَ - ﷺ - لِلْمِقْدَادِ: \"إِذَا كانَ رَجُلٌ يُخْفِي إِيمَانَهُ مَعَ قَوْمِ كفَّارٍ فَأَظْهَرَ إِيمَانَهُ فَقَتَلْتَهُ، فَكَذَلِكَ كُنْتَ أَنْتَ تُخْفِي إِيمَانَكَ بِمَكَّةَ مِنْ قَبْلُ\"، وهو مبشر مؤمن.\nوقوله: (وقال حبيب) إلى آخره، أخرجه ابن سعد في \"طبقاته\" عن عبيد الله بن موسى، ثنا إسرائيل عنه، عن سعيد بن جبير، به (^٢).\nفإن قلت: كيف قطع يده وهو (ممن) (^٣) يكتم إيمانه؟ قيل: إنما دفع عن نفسه من يريد قتله، فجاز له ذلك كما جاز للمؤمن إذا أراد أن يقتله مؤمن أن يدفع عن نفسه، فإن اضطره الدافع عن نفسه إلى قتل الظالم دون قصد إلى إرادة قتله فهو هدر؛ فلذلك لم يقد - ﵇ - من يد المقداد، كما لم يقد قتيل أسامة، لأنه قتله متأولًا (^٤).\n_________\n(^١) رواه أبو داود (٨٦٤)، وأحمد ٤/ ٦٥. وصححه الألباني في \"صحيح الجامع\" (٢٥٧١).\n(^٢) انظر: \"تغليق التعليق\" ٥/ ٢٤٢ - ٢٤٤.\n(^٣) من (ص ١).\n(^٤) سلف برقم (٤٢٦٩)، ورواه مسلم (٩٦). ويأتي قريبًا.","vol":"31","page":297},{"text":"قلت: المقداد لم يقطع يده، وإنما قال ذلك للشارع على جهة التمثيل؛ لأنه قال: (إن لقيت كافرًا) إلى آخره.\nويحتمل قوله: \"فإنه بمنزلتك قبل أن تقتله\"، أنه مغفور له بشهادة التوحيد كما أنت مغفورًا لك بشاهدة بدر، وقوله: \"فإنك بمنزلته قبل أن يقول كلمته\"، يعني: إنك قاصد لقتله عمدًا آثم كما كان هو أيضًا قاصدًا لقتلك عمدًا آثمًا، فأنت في مثل حاله من العصيان إلا أن واحدًا منهما يكفر بقتل المسلم؛ لأن إتيان الكبائر لمن صح له عقد التوحيد لا يخرجه إلى الكفر، وإنما هي ذنوب موبقات، لله تعالى أن يغفرها لكل من لا يشرك به شيئًا.\nوقال ابن القصار: معنى قوله \"وأنت بمنزلته قبل أن يقولها\" في إباحة الدم، لا أنه كافر بذلك، وإنما قصد ردعه وزجره عن قتله؛ لأن الكافر إذا أسلم فقتله حرام.\nوقال الداودي: يعني: إنك (صوت قاتلا كما كان هو قاتلًا) (^١)، قال: وهذا من المعاريض؛ لأنه أراد الإغلاظ في ظاهر اللفظ خلاف باطنه.\nفصل:\nقوله: (ثم لاذ بشجرة) أي لجأ إليها وعاذ بها؛ لقوله للمقداد: \"فإنك بمنزلته قبل أن يقولها\" ومعناه: أنه يجوز أن يكون اللائذ بالشجرة القاطع لليد مؤمنًا يكتم إيمانه مع قوم كفار غلبوه على نفسه، وإن قتلته فأنت شاك في قتلك إياه أي منزله من العمد والخطأ كما (كان) (^٢)\n_________\n(^١) وقع في الأصل: (ضربت قائلا كما كان هو قائل) والمثبت من (ص ١).\n(^٢) من (ص ١).","vol":"31","page":298},{"text":"هو مشكوكًا في إيمانه، يجوز أن (يكون) (^١) يكتم إيمانه، وكذلك فسره المقداد كما فهمه من رسول الله - ﷺ - بقوله: \"فكذلك .. \" إلى آخره. وأنت مع قوم كفار في جملتهم وعددهم مكثرًا ومحرمًا، فكذلك الذي لاذ بشجرة وأظهر إيمانه لعله كان ممن يكتم إيمانه، وهذا كله معناه النهي عن قتل من يشهد بالإيمان.\n_________\n(^١) من (ص ١).","vol":"31","page":299},{"text":"<span data-type='title' id=toc-4077>٢ - باب [قَوْلِ اللهِ تَعَالَى]: ﴿وَمَنْ أَحْيَاهَا﴾ [المائدة: ٣٢]</span>\nقَالَ ابن عَبَّاسٍ - ﵄ -: حُرِّمَ قَتْلُهَا إِلَّا بِحَقِّ ﴿فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا﴾.\n\n٦٨٦٧ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تُقْتَلُ نَفْسٌ إِلاَّ كَانَ عَلَى ابْنِ آدَمَ الأَوَّلِ كِفْلٌ مِنْهَا». [انظر: ٣٣٣٥ - مسلم: ١٦٧٧ - فتح ١٢/ ١٩١]\n\n٦٨٦٨ - حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ قَالَ: وَاقِدُ بْنُ عَبْدِ اللهِ أَخْبَرَنِي، عَنْ أَبِيهِ، سَمِعَ عَبْدَ اللهِ بْنَ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِب بَعْضُكُمْ رِقَابَ بَعْضٍ». [انظر: ١٧٤٢ - مسلم: ٦٦ - فتح ١٢/ ١٩١]\n\n٦٨٦٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَلِيِّ بْنِ مُدْرِكٍ قَالَ: سَمِعْتُ أَبَا زُرْعَةَ بْنَ عَمْرِو بْنِ جَرِيرٍ، عَنْ جَرِيرٍ قَالَ: قَالَ النَّبِيُّ - ﷺ - فِي حَجَّةِ الوَدَاعِ:\n«اسْتَنْصِتِ النَّاسَ، لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ». [انظر: ١٢١ - مسلم: ٦٥ - فتح ١٢/ ١٩١] رَوَاهُ أَبُو بَكْرَةَ وَابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -.\n\n٦٨٧٠ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ فِرَاسٍ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْكَبَائِرُ الإِشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ». أَوْ قَالَ: «الْيَمِينُ الْغَمُوسُ». شَكَّ شُعْبَةُ. وَقَالَ مُعَاذٌ: حَدَّثَنَا شُعْبَةُ قَالَ: «الْكَبَائِرُ الإِشْرَاكُ بِاللهِ، وَالْيَمِينُ الْغَمُوسُ، وَعُقُوقُ الْوَالِدَيْنِ». أَوْ قَالَ: «وَقَتْلُ النَّفْسِ» [انظر: ٦٦٧٥ - فتح ١٢/ ١٩١]\n\n٦٨٧١ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ أَبِي بَكْرٍ، سَمِعَ أَنَسًا - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْكَبَائِرُ». وَحَدَّثَنَا عَمْرٌو،","vol":"31","page":300},{"text":"حَدَّثَنَا شُعْبَةُ، عَنِ ابْنِ أَبِي بَكْرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَكْبَرُ\nالْكَبَائِرِ الإِشْرَاكُ بِاللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الوَالِدَيْنِ، وَقَوْلُ الزُّورِ». أَوْ قَالَ: «وَشَهَادَةُ الزُّورِ». [انظر: ٢٦٥٣ - مسلم: ٨٨ - فتح ١٢/ ١٩١]\n\n٦٨٧٢ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حُصَيْنٌ، حَدَّثَنَا أَبُو ظَبْيَانَ قَالَ: سَمِعْتُ أُسَامَةَ بْنَ زَيْدِ بْنِ حَارِثَةَ - ﵄ - يُحَدِّثُ قَالَ: بَعَثَنَا رَسُولُ اللهِ - ﷺ - إِلَى الحُرَقَةِ مِنْ جُهَيْنَةَ. قَالَ: فَصَبَّحْنَا الْقَوْمَ فَهَزَمْنَاهُمْ. قَالَ: وَلَحِقْتُ أَنَا وَرَجُلٌ مِنَ الأَنْصَارِ رَجُلًا مِنْهُمْ. قَالَ: فَلَمَّا غَشِينَاهُ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. قَالَ: فَكَفَّ عَنْهُ الأَنْصَاريُّ، فَطَعَنْتُهُ بِرُمْحِي حَتَّى قَتَلْتُهُ. قَالَ: فَلَمَّا قَدِمْنَا بَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - قَالَ: فَقَالَ لِي: «يَا أُسَامَةُ، أَقَتَلْتَهُ بَعْدَ مَا قَالَ: لَا إِلَهَ إِلاَّ اللهُ؟». قَالَ: قُلْتُ يَا رَسُولَ اللهِ، إِنَّمَا كَانَ مُتَعَوِّذًا. قَالَ: «أَقَتَلْتَهُ بَعْدَ أَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ؟». قَالَ: فَمَا زَالَ يُكَرِّرُهَا عَلَيَّ حَتَّى تَمَنَّيْتُ أَنِّي لَمْ أَكُنْ أَسْلَمْتُ قَبْلَ ذَلِكَ اليَوْمِ. [انظر: ٤٢٦٩ - مسلم: ٩٦ - فتح ١٢/ ١٩١]\n\n٦٨٧٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا يَزِيدُ، عَنْ أَبِي الخَيْرِ، عَنِ الصُّنَابِحِيِّ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ - ﵁ - قَالَ: إِنِّي مِنَ النُّقَبَاءِ الَّذِينَ بَايَعُوا رَسُولَ اللهِ - ﷺ - بَايَعْنَاهُ عَلَى أَنْ لَا نُشْرِكَ بِاللهِ شَيْئًا، وَلَا نَسْرِقَ وَلَا نَزْنِيَ، وَلَا نَقْتُلَ النَّفْسَ الَّتِي حَرَّمَ اللهُ، وَلَا نَنْتَهِبَ، وَلَا نَعْصِيَ، بِالْجَنَّةِ إِنْ فَعَلْنَا ذَلِكَ، فَإِنْ غَشِينَا مِنْ ذَلِكَ شَيْئًا كَانَ قَضَاءُ ذَلِكَ إِلَى اللهِ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح ١٢/ ١٩٢]\n\n٦٨٧٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ حَمَلَ عَلَيْنَا السِّلَاحَ فَلَيْسَ مِنَّا». [٧٠٧٠ - مسلم:٩٨ - فتح ١٢/ ١٩٢] رَوَاهُ أَبُو مُوسَى، عَنِ النَّبِيِّ - ﷺ -.\n\n٦٨٧٥ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْمُبَارَكِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ وَيُونُسُ، عَنِ الحَسَنِ، عَنِ الأَحْنَفِ بْنِ قَيْسٍ قَالَ: ذَهَبْتُ لأَنْصُرَ هَذَا الرَّجُلَ، فَلَقِيَنِي أَبُو بَكْرَةَ فَقَالَ: أَيْنَ تُرِيدُ؟ قُلْتُ: أَنْصُرُ هَذَا الرَّجُلَ. قَالَ: ارْجِعْ، فَإِنِّي سَمِعْتُ رَسُولَ","vol":"31","page":301},{"text":"اللهِ - ﷺ - يَقُولُ: «إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ». قُلْتُ: يَا رَسُولَ اللهِ، هَذَا الْقَاتِلُ، فَمَا بَالُ الْمَقْتُولِ؟ قَالَ: «إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِهِ». [انظر:٣١ - مسلم: ٢٨٨٨ - فتح ١٢/ ١٩٢]\nهذا أخرجه إسماعيل بن أبي زياد الشامي في \"تفسيره\" عنه. ورواه وكيع عن سفيان، عن خصيف، عن مجاهد، عنه .. فذكره؛ قال: وحدثنا سفيان، عن منصور، عن مجاهد قال: أحياها (من غرق أو حرق، وفي لفظ: من كف عن قتلها فقد أحياها) (^١)، وعن ابن عباس أيضًا: إحياؤها أن لا يقتل نفسًا حرمها الله، وقيل: يعطى من الثواب على قدر إحياء الناس كلهم.\nوقال زيد بن أسلم والحسن: من وجب له قصاص فعفى أعطاه الله من الأجر مثل (ما) (^٢) لو أحيا الناس جميعًا. وقيل: وجب شكره على الناس جميعًا. قال قتادة: عظم الله تعالى أمره.\nوألحقه من الإثم هذا. وقيل: يمثل أي: الناس جميعًا له خصماء. وقيل: معناه: يجب عليه من القود ما يجب إن قتل جميع الناس؛ إذ لا يكون غير قتلة واحدة لجميعهم (^٣).\nثم ساق البخاري في الباب أحاديث دالة على تغليظ القتل والنهي عنه:\nأحدها:\nحديث عبد الله -هو ابن مسعود - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تُقْتَلُ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابن ادَمَ الأوَّلِ كِفْلٌ مِنْهَا\". أي: إثم ونصيب، ومثله قوله تعالى: ﴿يَكُنْ لَهُ كِفْلٌ مِنْهَا﴾ [النساء: ٨٥] أي: نصيب،\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) انظر هذِه الآثار في: \"تفسير الطبري\" ٤/ ٥٤٢ - ٥٤٥.","vol":"31","page":302},{"text":"واشتقاقه من الكساء الذي يحويه راكب البعير على سنامه إذا ارتدفه لئلا يسقط، وإنما كان عليه ذلك لأجل ابن آدم من قتله هابيل؛ لأنه أول من سن القتل واستن به القاتلون بعده، وهذا نظير قوله - ﵇ -: \"من سن سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة، ومن سن سنة سيئة كان عليه وزرها ووزر من عمل بها إلى يوم القيامة\" (^١).\nالحديث الثاني:\nحديث ابن عمر - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تَرْجِعُوا بَعدِي كفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\".\nالثالث:\nعن جرير - ﵁ - مرفوعًا مثله، وأنه قال ذلك في حجة الوداع، يسْتَنْصِتِ النَّاسَ، رواه أبو بكرة وابن عباس - ﵄ - عن رسول الله - ﷺ -.\nقلت: حديث أبي بكرة أخرجه أبو داود، عن إسماعيل بن علية، عن أيوب، عن محمد بن سيرين، عنه (^٢)، ثم قال: وحدثنا عمرو بن زرارة، عن ابن علية به (^٣)، وخالفه حماد بن زيد والثقفي، فروياه عن أيوب، عن محمد بن سيرين، (عنه) (^٤) عن عبد الرحمن بن أبي بكرة، (عن أبيه (^٥). قال ابن أبي عاصم: وحدثنا المقدمي، حدثنا يحيى بن سعيد، عن قرة،\n_________\n(^١) رواه مسلم (١٠١٧/ ٦٩)، كتاب: الزكاة، باب: الحث على الصدقة.\n(^٢) أبو داود (١٩٤٧).\n(^٣) طريق عمرو بن زرارة، رواه النسائي ٧/ ١٢٧.\n(^٤) هكذا في الأصل، وهي زيادة لا وجه لها.\n(^٥) سلف برقم (١٠٥، ٤٦٦٢) من طريق حماد بن زيد به.\nوسلف برقم (٣١٩٧، ٤٤٠٦، ٥٥٥٠)، ورواه مسلم (١٦٧٩/ ٢٩)، وأبو داود (١٩٤٨) من طريق عبد الوهاب الثقفي به.","vol":"31","page":303},{"text":"عن ابن سيرين، عن عبد الرحمن بن أبي بكرة) (^١). ولفظ الثقفي: \"ستلقون ربكم ويسألكم عن أعمالكم، فلا ترجعوا بعدي ضلالا يضرب بعضكم رقاب بعض\".\nوقال ابن أبي عاصم: وثنا عن ابن عباس، حدثنا حسين بن الأسود، ثنا محمد بن الصلت، ثنا مندل، عن أسيد بن عطاء، عن عكرمة، عنه رفعه: \"لا يقفن أحدكم موقفًا يقتل الرجل فيه ظلمًا، فإن اللعنة تنزل عليهم حتى يرفعوا عنه\" (^٢).\nقلت: ليس مطابقًا لحديث أبي بكرة.\nفصل:\nيريد كفارًا بتحريم الدماء وحقوق الإسلام وحرمة المؤمنين، وليس يريد الكفر الذي هو ضد الإيمان؛ لما تقدم من إجماع أهل السنة أن المعاصي غير مخرجة من الإيمان.\nوقال أبو عبد الله القزاز: يريد إذا فعلوه مستحلين لذلك.\nقيل: ويريد يفعلون فعل الكفار في قتال بعضهم بعضا. وقيل: يريد لابسة السلاح، يريد كفر درعه يعني: إذا لبس فوقها ثوبًا. وقيل: يكفر الناس؛ فيكفر كفعل الخوارج إذا استعرضوا الناس، كقوله: \"من قال لأخيه يا كافر فقد باء بها أحدهما\" (^٣) وقيل: كفارًا بالنعمة، فهو قريب من الكفر لعظم الذنب.\n_________\n(^١) من (ص ١) وحديث ابن أبي عاصم في \"الديات\" ص ٤٩.\n(^٢) \"الديات\" لابن أبي عاصم ص ٥٠.\n(^٣) سلف برقم (٦١٠٤).","vol":"31","page":304},{"text":"الحديث الرابع:\nحديث مُحَمَّدِ بْنِ جَعْفَرٍ، عن شُعْبَةُ، عَنْ فِرَاسٍ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، قال: قال رسول الله - ﷺ -: \"الْكَبَائِرُ: الإِشْرَاكُ باللهِ، (وَاليَمِينُ الغَمُوسُ) (^١)، وَعُقُوقُ الوَالِدَيْنِ\". أَوْ قَالَ: \"الْيَمِينُ الغَمُوسُ\". شَكَّ شُعْبَةُ. وَقَالَ مُعَاذٌ: ثَنَا شُعْبَةُ قَالَ: \"الْكَبَائِرُ: الإِشْرَاكُ باللهِ، وَالْيَمِينُ الغَمُوسُ، وَعُقُوقُ الوَالِدَيْنِ\". أَوْ قَالَ: \"وَقَتْلُ النَّفْسِ\".\nالحديث الخامس:\nحديث عَبْدِ الصَّمَدِ، (حَدَّثَنَا شُعْبَةُ) (^٢)، ثَنَا عُبَيْدُ اللهِ بْنُ أَبِي بَكْرٍ، سَمِعَ أَنَسًا عَن رسول الله - ﷺ - قَالَ: \"الْكَبَائِرُ\". وَثَنَا عَمْروٌ، أَنَا شُعْبَةُ، عَنِ ابن أَبِي بَكْرةَ، سَمِعَ أَنَسًا، عَن رسول الله - ﷺ - قَالَ: \"أَكْبَرُ الكَبَائِرِ: الإِشْرَاكُ باللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الوَالِدَيْنِ، وَقَؤلُ الزُّورِ\". أَوْ قَالَ: \"شَهَادَةُ الزُّورِ\".\nوقد سلف الكلام على ذلك وليست محصورة. قيل لابن عباس: هي سبع؟ قال: هي إلى السبعين أقرب: وعنه أيضًا إلى السبعمائة أقرب (^٣). وقيل: هي إحدى عشر.\nوقال جماعة من أهل السنة: كل المعاصي سواء، لا يقال صغيرة ولا كبيرة؛ لأن المعنى واحد، وظواهر الكتاب والسنة ترد عليهم. وقال تعالى ﴿إِن تَجْتَنِبُواْ كبَآئِرَ مَا تُنْهَوْنَ عَنْهُ﴾ الآية [النساء: ٣١] والغموس -بفتح العين- التي تغمس صاحبها في الإثم، أي: تغرقه في الإثم.\n_________\n(^١) هكذا في الأصل، ولم تذكر في أي نسخة من نسخ الصحيح، كما في \"اليونينية\".\n(^٢) من (ص ١).\n(^٣) رواه عبد الرزاق ١٠/ ٤٦٠.","vol":"31","page":305},{"text":"الحديث السادس:\nحديث أسامة - ﵁ -: بَعَثَنَا رَسُولُ الله - ﷺ - إِلَى الحُرَقَةِ مِنْ جُهَيْنَةَ .. الحديث، والمقتول مرداس بن نهيك.\nسلف في المغازي (^١)، وفي كتاب ابن أبي عاصم حديث يشعر أن القاتل غير أسامة، ذكره من حديث شهر بن حوشب، عن جندب بن سفيان البجلي (^٢). وفي \"السيرة\": فلما شهرنا عليه السلاح أنا والأنصاري قال: أشهد أن لا إله إلا الله، فلم ننزع عنه حتى قتلناه، الحديث (^٣).\nولابن أبي عاصم من حديث هشام بن حسان، عن الحسن بن أبي الحسن أنه - ﵇ - بعث خيلًا إلى فدك فأغاروا عليهم، وكان مرداس الفدكي قد خرج من الليل، وقال لأصحابه: إني لاحق بمحمد: (وأصحابه) (^٤)، فبصر به رجل فحمل عليه، فقال: إني مؤمن، فقتله، فقال - ﵇ -: \"هلا شققت عن قلبه؟ \" قال أنس: إن قاتل مرداس (مات) (^٥) فدفنوه، فأصبح فوق القبر موضوعا، ثم أعادوه، فعاد، ثم كذلك، فرفع ذلك إلى رسول الله - ﷺ - فأمر به فطرح في واد بين جبلين بالمدينة، ثم قال: \"أما والذي نفسي بيده إن الأرض لتكفت أو تواري من هو شر من صاحبكم، ولكن الله وعظكم\" فأنزل الله في شأنه ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللهِ﴾ الآية [النساء: ٩٤] (^٦)، وهذا ظاهر في أن قاتل مرداس غير أسامة.\n_________\n(^١) برقم (٤٢٦٩).\n(^٢) \"الديات\" ص ٣٣ - ٣٤.\n(^٣) \"السيرة النبوية\" لابن هشام ٤/ ٢٩٨.\n(^٤) في الأصل: (وأصاب) والمثبت من \"الديات\".\n(^٥) من (ص ١).\n(^٦) \"الديات\" ص ٣٦ - ٣٧.","vol":"31","page":306},{"text":"وفي رواية يونس عن ابن إسحاق (قال) (^١): حدثني يزيد بن عبد الله بن قسيط، عن القعقاع بن عبد الله بن أبي حدرد، عن أبيه قال: بعثنا رسول الله - ﷺ - إلى إضم، فخرجت إلى نفر من المسلمين فيهم أبو قتادة ومحلم بن جثامة، فمر بنا عامر بن الأضبط الأشجعي على بعير له، فسلم علينا بتحية الإسلام، فأمسكنا عنه، وحمل عليه محلم فقتله؛ لشيء كان بينه وبينه، وأخذ البعير ومُتَيِّعَه، فلما قدمنا على رسول الله - ﷺ - وأخبرناه الخبر، نزل فينا القرآن. وذكر الآية السالفة (^٢).\nزاد ابن جرير أن محلمًا توفي في حياة رسول الله - ﷺ - فدفنوه فلفظته الأرض مرة بعد أخرى، فأمر به - ﵇ - فألقي بين جبلين وجعل عليه حجارة، وقال - ﵇ -: \"إن الأرض لتقبل من هو شر منه، ولكن الله أراد أن يريكم آية في قتل المؤمن\" (^٣).\nقال ابن عبد البر: وقد قيل: إن هذا ليس بمحلم، فإن محلمًا نزل حمص بأخرة، ومات بها أيام ابن الزبير (^٤).\nوالاختلاف في هذِه الآية كثير جدًا: نزلت في المقداد، أو في غالب بن عبد الله الليثي، أو في سرية ولم يسم القاتل، أو أسامة، أو محلم. وقيل غير ذلك، والكل متفقون على أن قتله كان خطأ.\n_________\n(^١) من (ص ١).\n(^٢) رواه ابن إسحاق كما في \"السيرة النبوية\" ٤/ ٣٠٢.\nورواه أحمد ٦/ ١١، والطبري في \"تفسيره\" ٤/ ٢٢٤ (١٠٢١٧) من طريق ابن إسحاق، به.\n(^٣) \"تفسير الطبري\" ٤/ ٢٢٤ (١٠٢١٦).\n(^٤) \"الاستيعاب\" ٤/ ٢٤.","vol":"31","page":307},{"text":"ومرداس بن نهيك، قال الكلبي فيه: الفدكي، وقال أبو عمر: الفزاري (^١). وقال ابن منده: مرداس بن عمر. وروى أبو سعيد قال: بعث رسول الله - ﷺ - سرية فيها أسامة إلى بني ضمرة، فذكر قتل أسامة له، وعن ابن إسحاق: حدثني شيخ من أسلم، عن رجال من قومه قالوا: بعث رسول الله - ﷺ - غالب بن عبد الله الكلبي -كلب ليث- إلى بني مرة وبها مرداس بن نهيك -حليف لهم من بني الحرقة- فقتله أسامة (^٢).\nفصل:\nقتل أسامة لهذا الرجل إنما ظنه كافرًا، وجعل ما سمع منه من الشهادة تعوذًا من القتل، وأقل أحوال أسامة في ذلك أن يكون قد أخطأ في فعله؛ لأنه إنما قصد إلى قتل كافر عنده، ولم يكن عرف بحكمه - ﵇ - فيمن أظهر الشهادة بالإيمان أنه يحقن دمه، فسقط عنه القَوَدُ؛ لأنه معذور بتأويله، وكذلك حكم كل من تأول فأخطأ في تأويله معذور بذلك، وهو في حكم من رمى من يجب له دمه فأصاب من لا يجب قتله؛ (لأنه لا يرد) (^٣) عليه، وما لقي أسامة من رسول الله - ﷺ - في قتله هذا الرجل الذي ظنه كافرًا من اللوم والتوبيخ حتى تمنى أنه لم يسلم قبل ذلك اليوم آلي على نفسه أن لا (يقاتل) (^٤) مسلما أبدًا، وكذلك (تخلفه) (^٥) عن علي يوم الجمل وصفين، فهو تعليم له ولغيره.\n_________\n(^١) \"الاستيعاب\" ٣/ ٤٤٣ (٢٣٩٨).\n(^٢) انظر: \"السيرة النبوية\" لابن هشام ٤/ ٢٩٨.\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\" ٨/ ٤٩٨: (أنه لا قود) وهو أوجه.\n(^٤) في (ص ١): يقتل.\n(^٥) في الأصل: (نقله) غير منقوطة، والمثبت هو الملائم للسياق.","vol":"31","page":308},{"text":"(والحدود) (^١) في الأحرار من الرجال والنساء واحدة، وحرمتهم واحدة، ويبين ذلك قوله تعالي في نسق هذِه الآيات: ﴿وَالْجُرُوحَ قِصَاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ﴾ [المائدة:٤٥] فعلمنا أن العبد والكافر خارجان من ذلك؛ لأن الكافر لا يسمى مصدقًا ولا مكفرًا عنه، وكذا العبد لا يجوز أن يصَّدق بدمه ولا بجرحه؛ لأن ذلك إلى سيده، قال تعالى: ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ﴾ الآية [البقرة: ١٧٨].\nوقال أبو ثور: لما اتفق جميعهم أنه لا قصاص بين العبيد والأحرار فيما دون النفس، كانت النفس أحرى بذلك، ومن فرق منهم بين ذلك فقد ناقض، وناقض أيضًا أبو حنيفة: إذا قتل عبده فلا يقتل به عنده، وقال ابن القصار، عن النخعي: يقتل الحر بعبده وعبد غيره. قال: وحكي عنه أن بينهما القصاص في الأطراف، وأظنه صحيحًا، فمذهب النخعي هذا مستمر لم يتناقض في شيء؛ لأنه يقيد النفس بالنفس في كل نفس، والأطراف أيضًا.\nفصل:\nوقوله تعالى: ﴿ذَلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ﴾ [البقرة: ١٧٨] قيل: أخذ الدية، وذلك أنهم كانوا في بني إسرائيل يقتصون ولم يكن بينهم دية، فخفف الله عن هذِه الأمة بالدية، كما سلف في التفسير عن ابن شهاب، فذلك تخفيف بما كتب على أهل الكتابين، والمكتوب على اليهود أن لا يعفى عن قاتل عمد وأن يقتل قاتل الخطأ إلا أن يعفو الولي، وعلى أهل الإنجيل ترك القصاص وأخذ الدية في العمد والخطأ، وقيل: هذا في الرجل يقتل عمدًا أو له أولياء فيعفو بعضهم فللآخرين أن يطلبوا من الدية بقدر حصصهم.\n_________\n(^١) في الأصل: (وإبلاغ)، والمثبت من \"شرح ابن بطال\" ٨/ ٤٩٩.","vol":"31","page":309},{"text":"واختلف إذا طلب ولي القوم الدية وأبى القاتل، ففي \"المدونة\": لا يجبر القاتل، وليس لولي المقتول إلا القصاص (^١)، وروى أشهب عن مالك: يلزم القاتل الدية شاء أو أبَى.\nفصل:\nقوله بعد ذلك ﴿فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ﴾ [البقرة: ١٧٨] قال ابن عباس وغيره: يقتل ولا تؤخذ منه الدية.\nفصل:\nاحتج لأبي حنيفة فيما سبق بقوله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأ] الآية [النساء: ٩٢]، ثم قال: ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ الآية [النساء: ٩٢]، فلما كانت الكفارة واجبة في قتل الكافر الذمي وجب أن تكون الدية كذلك، قال تعالى: ﴿وتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ [النساء: ٩٢] كما قال في المؤمن فأراد الكافر؛ لأنه لو أراد المؤمن لقال: (وإن كان من قوم بينكم وبينهم ميثاق) وهو مؤمن، كما قال: ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ﴾ [النساء: ٩٢] فأوجب فيه تحرير رقبة دون الدية؛ لأنه مؤمن من قوم حربيين، عدو للمسلمين.\nقال ابن عبد البر: وتأول مالك هذِه الآية في المؤمنين؛ لأنه قال في \"الموطأ\": ﴿وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً﴾ ثم قال: ﴿فَتَحْرِيرُ رَقَبَةٍ﴾ ثم قال: ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم﴾ يعني: المؤمن المقتول خطأ، ورد قوله هذا بعض من ذهب مذهب الكوفيين، فقال: الحجة عليه أن الله تعالى قال في هذِه الآية: ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ﴾\n_________\n(^١) \"المدونة\" ٤/ ٥١١.","vol":"31","page":310},{"text":"فقال ذلك على أنه لم يعطفه على ما تقدم من قوله: ﴿وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً﴾؛ لأنه لو كان معطوفًا عليه ما قال: ﴿وَهُوَ مُؤْمِنٌ﴾؛ لأن قوله: ﴿وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً﴾ يغني عن وصفه بالإيمان؛ لأنه مستحيل أن يقول: وإن كان المقتول خطأ من قوم عدو لكم وهو مؤمن. قالوا: وكذلك قوله: ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ غير مضمر فيه المؤمن الذي تقدم ذكره، والتأويل مانع في الآية الكريمة للفريقين.\nوأصل الديات التوقيف، ولا توقيف في ذلك إلا ما أجمعوا عليه، على أن أقل ما قيل فيه واجب، وقد اختلفوا فيمن زاد، والأصل تركه الدية (^١).\nوقد احتج أيضًا له ما رواه الترمذي من حديث أبي (سعيد) (^٢) البقال، عن عكرمة، عن ابن عباس - ﵄ -؛ أنه - ﵇ - وَدى العامرِيَّين بدية المسلمين، وكان لهما عهد من رسول الله - ﷺ -. ثم قال: غريب لا نعرفه إلا من هذا الوجه (^٣).\nوقال في \"علله الكيير\": سألت محمدًا عنه وقلت له: أبو (سعيد) (^٤)، فقال: مقارب الحديث (^٥).\nقلت: ضعفه أيضًا غيره (^٦)، ووافقه وكيع وأبو أسامة حماد بن\n_________\n(^١) \"الاستذكار\" ٢٥/ ١٦٩.\n(^٢) كذا بالأصل، وصوابه: (سعد) انظر: \"تهذيب الكمال\" ١١/ ٥٢ (٢٣٥١).\n(^٣) الترمذي (١٤٠٤).\n(^٤) كذا بالأصل، وصوابه: (سعد).\n(^٥) \"العلل الكبير\" ٢/ ٥٨٣.\n(^٦) في هامش الأصل: قوله: (ضعفه أيضًا غيره) -يعني غير البخاري- فيه نظر؛ لأن لفظ البخاري من ألفاظ التعديل في المرتبة الرابعة لا من ألفاظ التجريح.","vol":"31","page":311},{"text":"أسامة، وخرج له الحاكم في \"مستدركه\"، وذكره في جملة الثقات في عكرمة، وقال ابن المبارك: كتبنا عنه لقرب إسناده، وقال أبو موسى المديني في كتابه: وعابه الشافعي، مختلف في حاله ويجمع حديثه. وقال أبو داود: كان من القراء. وقال الشافعي: صدوق فيه ضعف. وقال أبو زرعة الرازي: لين الحديث مدلس، قيل: هو صدوق، قال: نعم كان [لا] يكذب. وقال الوزجاني: يكتب حديثه ولا يترك (^١).\nواحتج له أيضًا بحديث أسامة أنه - ﵇ - جعل دية المعاهد كدية المسلم ألف دينار (^٢). وعلته عثمان بن عبد الرحمن الوقاصي. قال الدارقطني: متروك الحديث (^٣).\nوروى الدارقطني من حديث أبي كرز عبد الله بن عبد الملك الفهري، ثنا نافع، عن ابن عمر - ﵄ - أنه - ﵇ - وَدى ذميًّا ديةَ مسلم. ثم قال: أبو كرز متروك، ولم يروه عن نافع غيره (^٤).\nوقال ابن حبان: لا أصل له من كلام رسول الله - ﷺ - ولفظه: دية ذمي دية مسلم (^٥).\nوفي \"مراسيل أبي داود\" عن ربيعة بن أبي عبد الرحمن قال: كان عقل الذمي مثل عقل المسلم في زمن رسول الله - ﷺ - وأبي بكر وعمر\n_________\n(^١) انظر ترجمته مفصلة في: \"طبقات ابن سعد\" ٦/ ٣٥٤، \"التاريخ الكبير\" ٣/ ٥١٥ (١٧١٧)، \"ضعفاء النسائي\" (٢٧٠)، \"الجرح والتعديل\" ٤/ ٦٢ (٢٦٤)، \"المجروحين\" ١/ ٣١٧، \"تهذيب الكمال\" ١١/ ٥٢ (٢٣٥١).\n(^٢) رواه ابن أبي عاصم في \"الديات\" ص ٨٧.\n(^٣) \"الضعفاء والمتروكون\" (٤٠٤) وانظر ترجمته في \"تهذيب الكمال\" ١٩/ ٤٢٥.\n(^٤) \"سنن الدارقطني\" ٣/ ١٢٩.\n(^٥) \"المجروحين\" ٢/ ١٧ - ١٨. وقال الألباني -﵀- في \"الضعيفة\" (٤٥٨): منكر.","vol":"31","page":312},{"text":"وعثمان، حتى كان يعني صدرًا من خلافة معاوية، فغيرها على النصف من دية المسلم (^١)، وأسنده ابن عدي من طريق بركة بن محمد -وهو غير ثقة ولا مأمون- عن الوليد بن مسلم، عن الأوزاعي، عن يحيى بن أبي كثير، عنه، بزيادة: فلما استخلف عمر بن عبد العزيز رد الأمر إلى القضاء الأول (^٢).\nوقال أبو عمر: هذا أثر لا يثبته أحد من أهل العلم لضعفه (^٣).\nوأخرج أبو داود من حديث ابن وهب، عن عبد الله بن يعقوب، عن عبد الله بن عبد العزيز بن صالح الحضرمي، قال: قتل رسول الله - ﷺ - مسلمًا بكافر، قتله غيلة، وقال: \"أنا أولى وأحق من أوفى بذمته\" (^٤).\nقال الجورقاني في \"موضوعاته\": هذا حديث منكر، وإسناده منقطع، ولا يصح عن رسول الله - ﷺ - (^٥)، وقال ابن القطان: عبد الله بن يعقوب، وعبد الله بن عبد العزيز مجهولان، لم أجد لهما ذكرًا (^٦).\nقال ابن حزم: روينا عن إبراهيم أن رجلًا مسلمًا قتل رجلًا من أهل الحيرة، فَأَقَادَهُ عمرُ بن الخطاب. قال وكيع: وثنا أبو الأشهب، عن (أبي نضرة) (^٧) مثله سواء، وهذا مرسل.\n_________\n(^١) \"مراسيل أبي داود\" (٢٦٨). وقال الحافظ الزيلعي في \"نصب الراية\" ٤/ ٣٦٧: سنده صحيح.\n(^٢) \"الكامل في ضعفاء الرجال\" ٢/ ٢٢٥ - ٢٢٦.\n(^٣) \"الاستذكار\" ٢٥/ ١٧١.\n(^٤) رواه أبو داود في \"المراسيل\" (٢٥١).\n(^٥) \"الأباطيل والمناكير والصحاح والمشاهير\" ٢/ ١٧٧ - ١٧٨.\n(^٦) \"بيان الوهم والإيهام\" ٣/ ٧٠ (٧٣٩).\n(^٧) في الأصل (أبي قرة)، والمثبت من \"المحلى\" ١٠/ ٣٤٨. وهو الصواب، وانظر: \"تهذيب الكمال\" ٣٣/ ٤٧.","vol":"31","page":313},{"text":"ومن حديث ابن أبي سليم، عن الحكم بن عتيبة أن علي بن أبي طالب، وابن مسعود قالا جميعًا: من قتل يهوديًّا أو نصرانيًّا قتل به. وهو مرسل.\nوصح عن عمر بن عبد العزيز؛ كما روينا من طريق عبد الرزاق، عن معمر، عن عمرو بن ميمون قال: شهدت كتاب عمر بن عبد العزيز إلى بعض أمرائه في مسلم قتل ذميًّا، فأمر بأن يدفعه إلى وليه إن شاء قتل وإن شاء عفاعنه. قال ميمون: فدفع إليه فضرب عنقه، وأنا انظر (^١).\nوصح أيضًا عن النخعي كما روينا، من طريق حماد بن سلمة، عن حماد بن أبي سليمان، عنه قال: المسلم (الحر يقتل باليهودي والنصراني) (^٢).\nوظنه كافرًا كما سلف، وأن تشهده تعوذ من القتل، ولم يذكر الكفارة ولا الدية. قال الداودي: إما أن يكون سكت عنه لعلم السامع، أو كان ذلك قبل نزول الآية بالدية والكفارة.\nولما لقي أسامة من رسول الله - ﷺ - ما لقي من التوبيخ، ود أنه لم يكن أسلم إلا ذلك اليوم، آلى على نفسه أن لا يقاتل مسلمًا أبدًا كما سلف.\nفصل:\nفي إسناده (^٣) حصين، وهو ابن عبد الرحمن السلمي، وفي الصحيحين أيضًا حصين بن جندب، أبو ظبيان الجنبي الكوفي، تابعيان.\nالحديث السابع:\nحديث أبي الخير -واسمه مرثد بن عبد الله اليَزَني- عَنِ الصُّنَابِحِيِّ -عبد الرحمن بن عُسَيلة: أبو عبد الله- عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ: إِنِّي\n_________\n(^١) \"مصنف عبد الرزاق \" ١٠/ ١٠١ - ١٠٢.\n(^٢) تشبه أن تكون في الأصل: (في الموعظة)، والمثبت من \"المحلى\" ١٠/ ٣٤٨.\n(^٣) في هامش الأصل: يعني: في إسناد حديث أسامة في \"صحيح البخاري\".","vol":"31","page":314},{"text":"مِنَ النُّقَبَاءِ الذِينَ بَايَعُوا رَسُولَ اللهِ - ﷺ -، بَايَعْنَاهُ عَلَى أَنْ لَا نُشْرِكَ باللهِ شَيْئًا، وَلَا نَزْنِيَ، وَلَا نَسْرِقَ، وَلَا نَقْتُلَ النَّفْسَ التِي حَرَّمَ اللهُ إِلَّا بِالحَقِّ، وَلَا نَنْتَهِبَ، وَلَا نَعْصيَ، بِالْجَنَّةِ إِنْ فَعَلْنَا ذَلِكَ، فَإِنْ غَشِينَا مِنْ ذَلِكَ شَيْئًا كَانَ قَضَاءُ ذَلِكَ إِلَى اللهِ.\nهذا الحديث كان ليلة العقبة قبل أن تفرض الفرائض، إلا الصلاة.\nوقوله: (ولا نَعْصِي) هو بالعين المهملة، وذكر ابن التين أنه روي بالعين و(القاف) (^١). قال: واختار الشيخ أبو عمر العين، وبأن أن الكلام قد فرغ، وأن (بالجنة) متعلق بقوله: (بايعناه) بالجنة على أن لا نشرك. وذكرها ابن قرقول في \"مطالعه\" في العين والصاد المهملتين في الاختلاف وقال في العين، كذا لأبي ذر والنسفي ولابن السكن والأصيلي، وعند القابسي: ولا نقضي، أي: ولا نحكم بالجنة من\nقبلنا ونقطع بذلك، قال القابسي: وهو مشكل في كتاب أبي زيد. قال القاضي: الصواب بالعين كما تضمنته الآية ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ [الممتحنة: ١٢] (^٢).\nوقوله: (فإن غشينا من ذلك شيئًا كان قضاء ذلك إلى الله) فيه دليل لأهل السنة أن المعاصي لا يكفر بها. وقد سلف.\nالحديث الثامن:\nحديث ابن عمر - ﵄ -، عَن رسول الله -ﷺ -: \"مَنْ حَمَلَ عَلَيْنَا السِّلَاحَ فَلَيْسَ مِنَّا\".\nرَوَاهُ أَبُو مُوسَى، عَنِ النَّبِيِّ - ﷺ -.\n_________\n(^١) في هامش الأصل: لعله: (وبالقاف).\n(^٢) \"مشارق الأنوار\" ٢/ ٩٥.","vol":"31","page":315},{"text":"والمراد بقوله: (\"فليس منا\") أي: ليس بكامل الإيمان، ولا قائم بجميع شرائطه.\nالحديث التاسع:\nحديث أبي بكرة - ﵁ -: \"إِذَا التَقَى المُسْلِمَانِ بِسَيْفَيْهِمَا .. \" الحديث.\nوقد سلف في الإيمان في باب: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ سندًا ومتنًا (^١). وقلَّ أن يقع له مثل ذلك، وقد سلف في كتاب الإيمان معنى قوله: \"القاتل والمقتول في النار\" وإنما خرج على الترهيب والتغليظ في قتل المؤمن، فجعلهما في النار؛ لأنهما فعلا في تقاتلهما ما يئول بهما إلى النار إن أنفذ الله عليهما وعيده، والله تعالى في وعيده بالخيار عند أهل السنة. ويأتي أيضًا في كتاب الفتن بقية الكلام فيه. وقيل: المراد: من قاتل بغير تأويل على عداوة أو عصبية، وأن من قاتل باغيًا فقتل، فلا يدخل في هذا الوعيد؛ لأنه مأمور بالذب عن نفسه.\nوقوله: (\"إنه كان حريصًا على قتل صاحبه\") احتج به القاضي أبو بكر بن الطيب، أن من هم بمعصية ووطن عليها وعزم ما قوي في اعتقاده وعزمه، فكذلك هذا جعله مأثومًا بالحرص على القتل، وتأوله غيره على القتل على أنه إنما استوجب العقوبة بالفعل وهو التقاؤهما وتقاتلهما، وعليه كثير من الفقهاء والمحدثين.\nواحتجوا بقوله - ﵇ -: \"من هم بسيئة فلم يعملها لم تكتب عليه\" (^٢)، وقال القاضي: معناه أنه لم يوطن نفسه على فعلها.\n_________\n(^١) برقم (٣١).\n(^٢) سلف برقم (٦٤٩١)، ورواه مسلم (١٣١) من حديث ابن عباس.\nورواه مسلم (١٢٩، ١٣٠) من حديث أبي هريرة.","vol":"31","page":316},{"text":"<span data-type='title' id=toc-4078>٣ - باب [قَوْلِ الله تَعَالَي]: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ﴾ إلي قوله: ﴿عَذَابٌ أَلِيمٌ﴾ [البقرة: ١٧٨]</span>\nقال قتادة: كان أهل الجاهلية فيهم بغي وطاعة للشيطان، فكان الحي إذا كان فيهم عزة ومنعة، فقتل لهم عبد، قتله عبد قوم آخرين، قالوا: لا نقتل به إلا حرًّا، وإذا كان فيهم امرأة قتلتها امرأة؛ قالوا: لا نقتل بها إلا رجلًا. فنهاهم الله عن البغي، وأخبر أن الحر بالحر والعبد بالعبد والأنثى بالأنثى (^١).\nوعن ابن عباس - ﵄ -: كانوا لا يقتلون الرجل بالمرأة ولكن الرجل بالرجل والمرأة بالمرأة، فأنزل الله تعالى: ﴿النَّفْسَ بِالنَّفْسِ﴾ [المائدة: ٤٥] فجعل تعالى الأحرار في القصاص سواء في النفس وما دونها، وجعل العبيد متساوين فيما بينهم من العمد في النفس وفيما دونها، رجالهم ونساؤهم (^٢).\nقال أبو عبيد: فذهب ابن عباس -فيما يُرى- إلى أن هذِه الآية التي في المائدة: ﴿النَّفْسَ بِالنَّفْسِ﴾ ليست بناسخة للتي في البقرة: ﴿الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ﴾ ولا هي خلافها، ولكنهما جميعًا محكمتان، إلا أنه رأى أن آية المائدة مفسرة للتي في البقرة، وتأول قوله: ﴿النَّفْسَ بِالنَّفْسِ﴾ إنما هو على أن نفس الأحرار متساوية فيما بينهم دون العبيد ذكورًا كانوا أو إناثًا، وأن أنفس المماليك متساوية فيما بينهم، وأنه لا قصاص للماليك على الأحرار.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٢/ ١٠٨، والبيهقي في \"السنن الكبرى\" ٨/ ٢٥ - ٢٦.\n(^٢) رواه الطبري في \"تفسيره\" ٢/ ١١٠، والبيهقي ٨/ ٣٩ - ٤٠.","vol":"31","page":317},{"text":"وذهب أهل العراق إلى أن قوله تعالى: ﴿الْحُرُّ بِالْحُرِّ﴾ نسخت ﴿النَّفْسَ بِالنَّفْسِ﴾ وقالوا: ليس بين الأحرار والعبيد قصاص في النفس خاصة، ولا فرق فيما دون ذلك بينهم قصاص، واضطرب قولهم؛ لأن التنزيل إنما هو على نسق واحد، فأخذوا (بأول) (^١) الآية.\nوذكر عن الشعبي ﴿الْحُرُّ بِالْحُرِّ﴾ نزلت في حيَّيْنِ من قبائل العرب كان بينهم قتال، كان لأحدهما فضل على الآخر، فقالوا: نقتل بالعبد منا الحر منكم، وبالمرأة الرجل. فنزلت، ثم أنزلت بعد في المائدة: ﴿وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ﴾ فبهذا يحتجون، قالوا: وليس في قوله: ﴿الْحُرُّ بِالْحُرِّ﴾ نفي لغيره.\nوقال إسماعيل بن إسحاق: قد قال قوم: يقتل الحر بالعبد والمسلم بالذمي، هذا قول الثوري والكوفيين، قال أبو حنيفة: يقاد المسلم بالذمي في العمد وعليه في قتله الخطأ الدية والكفارة، ولا يقتل بالمعاهد وإن تعمد قتله.\nوقال أحمد: دية الكتابي إذا قتله مسلم عمدًا مثل دية المسلم، واحتجوا بآية ﴿النَّفْسَ بِالنَّفْسِ﴾.\nوفي الدارقطني من حديث ليث، عن الحكم قال: قال علي وابن مسعود: إذا قتل الحر العبد متعمدًا فهو قود (^٢). ولا تقوم به حجة لوقفه (^٣). وفيه من حديث حجاج عن عمرو بن شعيب، عن أبيه، عن\n_________\n(^١) في الأصل: (بأوئل) غير مهموزة، والمثبت من (ص ١).\n(^٢) رواه الدارقطني في \"السنن\" ٣/ ١٣٣.\n(^٣) قال الدارقطني: لا تقوم به حجة؛ لأنه مرسل. اهـ قلت: كأنه يعني أنه موقوف، كما ذكر المصنف.","vol":"31","page":318},{"text":"جده أن أبا بكر وعمر - ﵄ - كانا لا يقتلان الحر بقتل العبد (^١)، وسيأتي عن علي أنه السنة.\nوقال مالك والليث والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور: لا يقتل حر بعبد، هذا مذهب أبي بكر وعمر وعثمان وعلي وزيد بن ثابت - ﵃ -.\nوفي الدارقطني من حديث جويبر عن الضحاك، عن ابن عباس - ﵁ - رفعه: \"لا يقتل حر بعبد\" (^٢) ومن حديث جابر عن ابن عباس - ﵄ - قال علي: من السنة أن لا يقتل مسلم بكافر، ولا حر بعبد (^٣).\nقال إسماعيل: وغلط الكوفيون في التأويل؛ لأن معنى الآية إنما هي النفس المكافئة للأخرى في حرمتها وحدودها؛ لأن القتل حد من الحدود، ولو قذف حرٌّ عبدًا لما كان عليه حد القذف، وكذلك الذمي، والحدود في الحر يقتل باليهودي والنصراني، وروي عن الشعبي مثله، وهو قول ابن أبي ليلى وعثمان البتي والحسن بن حي. زاد ابن أبي عاصم: وأبان بن عثمان وعبد الله بن مسعود (^٤)، وأحد قولي أبي يوسف، وقد اختلف عن عمر بن عبد العزيز في ذلك.\nكما روينا عن عبد الرزاق، عن معمر، عن سماك بن الفضل قاضي اليمن، قال: كتب عمر بن عبد العزيز في زياد بن مسلم -وكان قد قتل ذميًّا عندنا باليمن-: أن غرمه خمسمائة ولا تقده (^٥).\n_________\n(^١) \"سنن الدارقطني\" ٣/ ١٣٤.\n(^٢) \"سنن الدارقطني\" ٣/ ١٣٣.\n(^٣) \"سنن الدارقطني\" ٣/ ١٣٣ - ١٣٤. وفيه: عن جابر، عن عامر قال: قال علي.\nوسيذكره المصنف هكذا قريبًا.\n(^٤) \"الديات\" ص ١١٦.\n(^٥) \"مصنف عبد الرزاق\" ١٠/ ١٠٢ (١٨٥١٩).","vol":"31","page":319},{"text":"وقول آخر: روينا عن عمر بن الخطاب في المسلم يقتل الذمي إن كان ذلك منه خلقًا أوعادة أو كان لصًّا عاديًا، فأقده به. وروي: فاضرب عنقه، وإن كان ذلك في عصبية وشبهها، فأغرمه الدية، وروي: فأغرمه أربعة آلاف، ولا يصح عن عمر؛ لأنه من طريق عبد الله بن محرر -وهو هالك- عن أبي المليح بن أسامة، عنه، وهو مرسل، أو من طريق عبد العزيز بن عمر بن عبد العزيز في كتابة لأبيه، أن عمر. أو من طريق حماد بن زيد، عن عمرو بن دينار، عن القاسم بن أبي بزة أن عمر، وهو مرسل، ومن طريق عمرو بن دينار، عنه، وهو مرسل.\nوروى ابن أبي شيبة، عن أبي أسامة، عن هشام قال: قرأت كتاب عمر بن عبد العزيز: أن دية اليهودي والنصراني على الثلث من دية المسلم. وعن وكيع، عن سفيان، عن أبي الزناد، عن عمر بن عبد العزيز قال: دية المعاهد على النصف من دية المسلم (^١).\nوروى ابن حزم من طريق عبد الرزاق، أنبا معمر، عن الزهري، عن سالم، عن أبيه: أن رجلًا مسلمًا قتل رجلًا من أهل الذمة عمدًا فرفع إلى عثمان بن عفان، فلم يقتله به وغلظ عليه الدية كدية المسلم. قال الزهري: وقتل خالد بن المهاجر بن خالد بن الوليد رجلًا ذميا في زمن معاوية فلم يقتله به، وغلظ عليه الدية ألف دينار.\nقال ابن حزم: هذا في غاية الصحة عن عثمان، ولا يصح في هذا شيء غير هذا عن أحد من الصحابة، إلا ما روينا عن عمر من حديث شعبة، عن عبد الملك بن ميسرة، عن النزال بن سبرة أن رجلًا مسلمًا\n_________\n(^١) \"المصنف\" ٥/ ٤٠٧ (٢٧٤٤٣ - ٢٧٤٤٤).","vol":"31","page":320},{"text":"قتل رجلًا من أهل الحيرة، فكتب عمر أن يقاد به، ثم كتب عمر كتابًا بعده، لا تقتلوه، ولكن اعقلوه (^١).\nقال أبو عمر: بلغ عمر أن القاتل من فرسان المسلمين، فكتب أن لا تقيدوه، فجاء الكتاب وقد قتل، وروي أنه شاور، فقال له -إما علي وإما غيره-: إنه لا يجب عليه قتل، فكتب أن لا يقتل، قال أبو عُمر: في كتاب عمر: (أن لا يقتل)، دليل على أن القتل كان عليه غير واجب؛ لأن الشريف والوضيع، ومن فيه غناء ومن ليس فيه غناء، في الحق سواء (^٢).\nوروى ابن حزم أيضًا من طريق عبد الرزاق، حدثنا رباح بن عبد الله ابن عمر، أنا حميد الطويل أنه سمع أنس بن مالك يحدث أن يهوديًّا قتل غيلة، فقضى فيه عمر بن الخطاب باثني عشر ألف درهم. قال ابن حزم: واحتجوا أيضًا بما روينا من طريق عبد الرزاق، عن الثوري، عن ربيعة بن أبي عبد الرحمن، عن عبد الرحمن بن البيلماني مرفوعًا: أنه أقاد مسلمًا قتل يهوديًّا، وقال: \"أنا أحق من أوفى بذمته\" (^٣).\nوروى الدارقطني حديثه هذا عن ابن عمر مرفوعًا من رواية إبراهيم ابن أبي يحيى، وقال: لم يسنده غيره، وهو متروك الحديث، والصواب مرسل (^٤).\nوقال محمد بن نصر المروزي في كتاب \"اختلاف العلماء\" (^٥): هو منقطع، ولا يصح (^٦).\n_________\n(^١) \"المحلى\" ١٠/ ٣٤٩ بتصرف.\n(^٢) \"الاستذكار\" ٢٥/ ١٧٢.\n(^٣) \"المحلى\" ١٠/ ٣٥١.\n(^٤) \"سنن الدارقطني\" ٣/ ١٣٤.\n(^٥) كذا سماه المصنف، والكتاب الذي بين أيدينا اسمه: \"اختلاف الفقهاء\".\n(^٦) \"اختلاف الفقهاء\" ص ٤٣١ - ٤٣٢.","vol":"31","page":321},{"text":"قال ابن حزم: ورواه بعض الناس (عن يحيى بن سلام) (^١)، عن محمد بن أبي حميد، عن محمد بن المنكدر، أنه - ﵇ - أقاد مسلمًا قتل ذميًّا، قال: وذكروا ما ادعوا فيه الإجماع، وهو قول أن عبيد الله ابن عمر بن الخطاب لما قتل أبوه قتل الهرمزان وكان مسلمًا، وجفينة وكان نصرانيًّا، وقتل بنية صغيرة لأبي لؤلؤة كانت تدعي الإسلام، فأشار المهاجرون على عثمان بقتله.\nقال: وظاهر الأمر أنهم أشاروا عليه بقتله بهم ثلاثتهم، قال: ولا خلاف في أن المسلم يقطع إن سرق من مال الذمي والمستأمن، فقتله بهما أولى؛ لأن الدم أعظم حرمة من المال، وقالوا لنا خاصة: أنتم تحدون المسلم إن قذف الذمي والمستأمن وتمنعون قتله بقتله، واحتجوا على الشافعي بقولهم: إن قتل ذمي ذميًّا ثم أسلم فإنه يقتل به عندكم، ولا فرق بين قتلكم مسلمًا بكافر وبين قتلكم كافرًا بمسلم (^٢).\nونقل ابن عبد البر قول أبي حنيفة عن جماعة من الصحابة والتابعين (^٣).\nوفي الدارقطني من حديث أبي الجنوب -وهو ضعيف- قال: قال علي: من كانت له ذمتنا فدمه كدمائنا، ومن حديث عبد الرزاق، عن ابن جريج، أنبأنا عبد الله بن أبي نجيح، عن مجاهد، عن ابن مسعود قال: في ذمة كل معاهد مجوسي أو غيره، الدية وافية، وفي حديث معمر، عن ابن أبي نجيح، عنه: دية المعاهد مثل دية المسلم، قال: وقال ذلك علي أيضًا (^٤)، ورواه ابن أبي عاصم عن علقمة: دية المعاهد\n_________\n(^١) من (ص ١).\n(^٢) \"المحلى\" ١٠/ ٣٥١ وفيه: وبين قتلكم مسلمًا بكافر في المسألة الأخرى.\n(^٣) \"الاستذكار\" ٢٥/ ١٦٥ - ١٦٦.\n(^٤) \"سنن الدارقطني\" ٣/ ١٤٧ - ١٤٩.","vol":"31","page":322},{"text":"دية المسلم (^١)، وفي حديث أبي شريح أنه - ﵇ - قال: \"يا خزاعة، إنكم قد قتلتم هذا القتيل من هذيل وأنا والله عاقله، فمن قتل له قتيل بعد هذا فأهله بين خيرين إن أحبوا قتلوا، وإن أحبوا أخذوا الدية\" (^٢).\nقال ابن أبي عاصم: وهذا المقتول كان كافرًا ولم يقل دية دون دية، ولا مقتول بمسلم دون كافر له دية (^٣)، ولا شك أن أذى المعاهد حرام.\nوفي حديث أخرجه البزار في \"مسنده\" من حديث أبي بكرة: \"من قتل نفسا معاهدة لم يرح رائحة الجنة\" وفي لفظ: \"من قتل معاهدًا بغير حقه حرم الله عليه الجنة، وأن يشم ريحها\" (^٤).\nقال المهلب: وفيه دلالة أن المسلم لا يقتل بالذمي؛ لأن الشارع إنما رتب الوعيد للمسلم وعظم الإثم فيه في الآخرة، ولم يذكر فيهما قصاصًا في الدنيا (^٥).\nوروي من حديث ابن إسحاق قال: سألت الزهري قلت: حدثني عن دية الذمي كم كانت على عهد رسول الله - ﷺ - فقد اختلف علينا فيها؟ فقال: ما بقي أحد بين المشرق والمغرب أعلم بذلك مني، كانت على عهد رسول الله - ﷺ - ألف دينار، وأبو بكر وعمر وعثمان، حتى كان معاوية أعطى أهل القتيل خمسمائة ووضع في بيت المال خمسمائة دينار، وقد سلف ذلك أيضًا، وروي عن عثمان بن عفان: مثل دية المسلم، وابن مسعود: مثل دية المسلم، وعن عطاء ومجاهد وإبراهيم والشعبي كذلك.\n_________\n(^١) \"الديات\" لابن أبي عاصم ص ٨٧.\n(^٢) \"الديات\" ص ٨٥. والحديث هذا رواه أيضًا أبو داود (٤٥٠٤)، والترمذي (١٤٠٦).\n(^٣) \"الديات\" ص ٨٥ وفيه: دون كافر له ذمة.\n(^٤) \"مسند البزار\" ٩/ ١٣٨ (٣٦٩٦).\n(^٥) انظر: \"شرح ابن بطال\" ٨/ ٥٦٣.","vol":"31","page":323},{"text":"وفي \"المعرفة\" للبيهقي عن الشافعي: حدثنا محمد بن الحسن، ثنا محمد بن يزيد، ثنا سفيان بن حسين، عن الزهري أن ابن شاس الجذامي قتل رجلًا من أنباط الشام، فأمر عثمان بقتله، فكلمه الزبير وناس من الصحابة ونهوه عن قتله، فجعل ديته ألف دينار (^١).\nوأسندنا عن الزهري، عن ابن المسيب أنه قال: دية كل معاهد في عهده ألف دينار.\nقال الطحاوي: واحتج بعضهم بما روي أن عثمان قضى في دية المعاهد (بأربعة ألاف، قيل له: قد روي عنه أنه قد قضى في دية المعاهد) (^٢) بدية مسلم، قال: وهذا أولى بما في الحديث الأول عنه؛ لأن ما في الحديث الأول رواه عنه سعيد بن المسيب، وسعيد يقول بخلافه: أن دية المعاهد ألف دينار (^٣).\nقال ابن عبد البر: قال الزهري: فلم يقض لي أن أذاكر بذلك عمر بن عبد العزيز فأخبره أن الدية قد كانت ثابتة لأهل الذمة، قال معمر: فقلت للزهري: إن ابن المسيب قال: ديته أربعة آلاف، فقال لي: إن خير الأمور ما عرض على كتاب الله: ﴿فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ﴾ [النساء: ٩٢] وروى ابن جريج، عن يعقوب بن عتبة؛ وإسماعيل ابن محمد؛ وصالح قالوا: عقل كل معاهد ومعاهدة كعقل المسلمين ذكرانهم كذكرانهم وإناثهم كإناثهم، جرت بذلك السنة في عهد رسول الله - ﷺ - (^٤).\n_________\n(^١) \"معرفة السنن والآثار\" للبيهقي ١٢/ ٢٧.\n(^٢) من (ص ١).\n(^٣) \"شرح مشكل الآثار\" ١١/ ٣١٨ - ٣١٩.\n(^٤) \" الاستذكار\" ٢٥/ ١٦٧.","vol":"31","page":324},{"text":"فصل:\nاحتج الشافعي ومن قال بقوله، بحديث أبي جحيفة عن علي - ﵁ - الآتي في باب لا يقتل المسلم بالكافر مطولًا، وفي آخره: \"ولا يقتل مسلم بكافر\" (^١).\nوأخرجه الدارقطني من حديث حجاج، عن قتادة، عن مسلم الأجرد، عن مالك الأشتر بزيادة: \"ولا ذو عهد في عهده\" (^٢).\nوقال في \"علله\": رواه حجاج بن حجاج، عن قتادة، (عن أبي حسان الأعرج، عن الأشتر، ورواه حجاج بن أرطأة، عنه) (^٣) كما سلف، ومسلم الأجرد هو أبو حسان الأعرج، ورواه همام وعثمان بن مقسم، عن قتادة، عن أبي حسان الأعرج، عن علي -لم يذكر الأشتر- ورواه ابن أبي عروبة، عن قتادة، عن الحسن، عن قيس بن عباد قال: انطلقت أنا والأشتر إلى علي - ﵁ -، وقول سعيد بن أبي عروبة أشبهها بالصواب (^٤).\nواعترض معترض كما قال ابن حزم. بأنه قال مرة: عن قتادة، عن الحسن، ومرة: رواه عن أبي حسان الأعرج (مرسلًا) (^٥)، وهذِه علة في حديث علي، فكان ماذا؟ ما جعل مثل هذا علة إلا ذو علة، ولا ندري لماذا أعله به، وقالوا أيضًا: قد روي من طريق وكيع، ثنا أبو بكر الهذلي، عن سعيد بن جبير أنه قال: إنما قال رسول الله - ﷺ -: \"لا يقتل\n_________\n(^١) سيأتي برقم (٦٩١٥).\n(^٢) \"سنن الدارقطني\" ٣/ ٩٨.\n(^٣) من (ص ١).\n(^٤) \"علل الدارقطني\" ٤/ ١٣١ - ١٣٢.\n(^٥) من (ص ١).","vol":"31","page":325},{"text":"مسلم بكافر\"، إن أهل الجاهلية كانوا يتطالبون بالدماء فلما جاء الإسلام قال - ﵇ -: \"لا يقتل رجل من المسلمين بدم كافر أصابه في الجاهلية\". وهذا عجيب جدًّا، الهذلي كذاب مشهور، ولو صح أنه - ﵇ - قاله لكان هذا خبرًا قائمًا بنفسه لوضعه دماء الجاهلية في حجة الوداع، وكان ما في صحيفة علي غبرًا آخر قائمًا بنفسه لا يحل تخصيصه بذلك الخبر؛ لأنه دعوى بلا دليل (^١).\nوأما قول علي: من السنة أن لا يقتل مسلم بكافر. فهو عند الدارقطني من حديث جابر الجعفي، عن عامر، عنه.\nوروى في \"السنن\" أيضًا حديث مالك بن محمد بن عبد الرحمن، عن عمرة، عن عائشة قالت: وجد في قائم سيف رسول الله - ﷺ -: \"المؤمنون تتكافأ دماؤهم ويسعى بذمتهم أدناهم، لا يقتل مسلم بكافر ولا ذو عهد في عهده، ولا يتوارث أهل ملتين مختلفتين\" (^٢).\nوروى ابن أبي شيبة من حديث عمرو بن شعيب، عن أبيه، عن جده مرفوعًا: \"لا يقتل مؤمن بكافر\" (^٣).\nوزاد في \"المحلى\": \"فمن قتل متعمدًا دفع إلى أولياء المقتول، فإن شاءوا قتلوه وإن شاءوا أخذوا الدية\" قال ابن حزم: وهذا دليل لنا؛ لأنه قال: يقتل مؤمن بكافر؟ قال: نعم، ثم ذكر حكمًا آخر، فلو دخل في هذِه القضية: المؤمن يقتل الذمي عمدًا لكانت مخالفة للحكم الذي قبلها، وهذا باطل ولو صحت لكانت بلا شك في المؤمن يقتل المؤمن عمدًا لا فيما قد أبطله قتل، وقالوا: معناه: لا يقتل مؤمن بكافر\n_________\n(^١) \"المحلى\" ١٠/ ٣٥٤.\n(^٢) \"سنن الدارقطني\" ٣/ ١٣١.\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٤٠٩ (٢٧٤٦٣).","vol":"31","page":326},{"text":"حربي، وكيف يجوز هذا ونحن مندوبون إلى قتل الحربي؟ وقالوا: إذا قتله خطأ، وهذا بما لا يعقل (^١).\nوقال ابن عبد البر: فإن قيل: فقد روي: \"ولا ذو عهد في عهده\" يعني: بكافر، والكافر الذي لا يقتل به ذو العهد هو الحربي، قالوا: لا يجوز أن يحمل الحديث على أن العهد يحرم به دم من له عهد لارتفاع الفائدة في ذلك؛ لأنه معلوم أن الإسلام يحقن الدم، والعهد يحقن الدم. قيل له: بهذا الخبر علمنا أن المعاهد يحرم دمه ولا يحل قتله، وهي فائدة الخبر، ويستحيل أن الله تعالى يأمر بقتال الكفار حيث وجدوا وثقفوا وهم أهل الحرب، ثم لا يقول: يقتل مؤمن بكافر ثم يقتله رفقًا له، ووعدكم الله الجزيل (من الثواب) (^٢) على جهاده، هذا ما لا يظنه ذو لب، فكيف يخفى مثله على ذي علم؟ قال أبو عمر: وقد أجمعوا على أنه لا يقاد للكافر من المسلم (فيما) (^٣) دون النفس من الجوارح فالنفس بذلك أحرى وأولى (^٤).\nوروى أبو بكر بن محمد بن عمرو بن حزم، عن أبيه، في الكتاب الذي كتبه رسول الله - ﷺ - لعمرو بن حزم: \"أن في النفس مائة من الإبل\"، أخرجه بطوله ابن حبان والحاكم في صحيحيهما (^٥).\nفصل:\nوأما قول مالك والليث: أن المسلم إذا قتل الكافر قتل غيلة قتل به،\n_________\n(^١) \"المحلى\" ١٠/ ٣٥٤، ٣٥٥.\n(^٢) من (ص ١).\n(^٣) من (ص ١) ..\n(^٤) \"الاستذكار\" ٢٥/ ١٧٦ - ١٧٧.\n(^٥) \"صحيح ابن حبان\" (٦٥٥٩)، \"مستدرك الحاكم\" ١/ ٣٩٦.","vol":"31","page":327},{"text":"فمعنى ذلك أن قتل الغيلة إنما هو من أجل المال، والمحارب والمغتال إنما يقتلان لطلب المال، لا لعداوة بينهما، فقتل العداوة والثائرة خاص، وقتل المغتال عام فضرره أعظم؛ لأنه من أهل الفساد في الأرض، وقد أباح الله تعالى قتل الذين يسعون في الأرض فسادًا سواء قتل أو لم يقتل، فإذا قتل فقد تناهى فساده، وسواء قتل مسلمًا أو كافرًا أو حرًّا أو عبدًا، وما قاله مالك قابله طائفة من أهل المدينة، وجعلوه من باب المحاربة وقطع السبيل كما قلنا.\nقال ابن حزم: قالوا: الشعبي هو أحد رواة حديث علي، وهو يرى قتل المؤمن بالكافر، قلنا: لم يصح هذا عن الشعبي؛ لأنه لم يروه عنه إلا ابن أبي ليلى، وهو سيئ الحفظ، وداود بن يزيد الزعافري، وهو ساقط، ثم لو صح ذلك عنه لكان الواجب رفض رأيه وإطراح قوله، والأخذ بروايته، وأما احتجاج الحنفيين بمرسل ربيعة عن ابن البيلماني، وبمرسل ابن المنكدر، قلنا لهم: لا حجة في مرسل؛ فإن لجوا؛ قلنا: دونكم مرسل مثلهما، ثم ساق عن عمرو بن دينار، حدثني سعيد، أنه - ﵇ - فرض على كل مسلم قتل رجلًا من أهل الكتاب أربعة آلاف درهم، وأن ينفى من أرضه إلى غيرها. وذكر أن عمر بن عبد العزيز قضى بذلك، وأما احتجاجهم بأنه كما يجب قطع يد المسلم إذا سرق مال ذمي فكذلك يجب قتله به، فغير جيد؛ لأن القود والقصاص للمسلم من الذمي لم يجعلها الله للكافر على المسلم، وليس كذلك القطع في السرقة ليس هو من حقوق المسروق منه المال، وليس له العفو عنه، وإنما هو حق لله تعالى أمر به، شاء المسروق منه أو أبى، فلا سبيل فيه للذمي على المسلم أصلًا، وكذلك القذف، وأما احتجاجهم إذا قتل ذمي ذميًّا ثم أسلم القاتل فالقود عليه باقٍ فقد أخطأ","vol":"31","page":328},{"text":"هذا القائل، بل قد سقط عنه القود والقصاص؛ لأنه قَتْلَ مؤمنٍ بكافرٍ، وقد حرم الله تعالى على لسان رسوله ذلك.\nقال: فإن احتجوا بما رويناه من طريق البزار من حديث يعقوب بن عبد الله بن نجيد، حدثني أبي، عن أبيه، عن عمران بن حصين - ﵄ - أن رجلًا من خزاعة قتل رجلًا من هذيل، فقال - ﵇ -: \"لو كنت قاتلًا مؤمنًا بكافر لقتلته، فأخرجوا عقله\" (^١)، قلنا: يعقوب وأبوه وجده مجهولون (^٢).\nقلت: نجيد معروف، ذكره ابن حبان في \"ثقاته\"، وقال: روى عن أبيه، وعنه ابناه: عبيد الله ومحمد، ابنا نجيد، عداده في أهل المدينة (^٣). وذكر أيضًا في \"ثقاته\" ولده عبد الله (^٤)، ثم اعلم أن البخاري ترجم بعد: باب لا يقتل مسلم بكافر، وذكر هناك حديث علي - ﵁ -، وكان من حقه أن نذكره هناك؛ لكنا تعجلناه استباقًا للخيرات.\n_________\n(^١) رواه البزار كما في \"كشف الأستار\" (١٥٤٦)، ورواه أيضًا الطبري في \"تهذيب الآثار\" (٤٣/ مسند ابن عباس).\nوقال البزار: لا نعلمه يروى إلا من هذا الوجه، ولا نعلم له طريقًا أشد اتصالًا من هذا الطريق، فلذلك كتبناه.\nوقال الهيثمي في \"المجمع\" ٦/ ٢٩٢: رواه البزار ورجاله وثقهم ابن حبان.\n(^٢) انتهى من \"المحلى\" ١٠/ ٣٥٦ - ٣٥٩ بتصرف.\n(^٣) \"الثقات\" ٥/ ٤٨٥.\n(^٤) السابق ٧/ ٥٤.","vol":"31","page":329},{"text":"<span data-type='title' id=toc-4079>٤ - باب سُؤَالِ القَاتِلِ حَتَّى يُقِرَّ، وَالإِقْرَارِ فِي الْحُدُودِ</span>\n٦٨٧٦ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ يَهُودِيًّا رَضَّ رَأْسَ جَارِيَةٍ بَيْنَ حَجَرَيْنِ، فَقِيلَ لَهَا: مَنْ فَعَلَ بِكِ هَذَا؟ أَفُلَانٌ أَوْ فُلَانٌ؟ حَتَّى سُمِّيَ اليَهُودِيُّ، فَأُتِيَ بِهِ النَّبِيُّ - ﷺ - فَلَمْ يَزَلْ بِهِ حَتَّى أَقَرَّ بِهِ، فَرُضَّ رَأْسُهُ بِالْحِجَارَةِ. [انظر: ٢٤١٣ - مسلم: ١٦٧٢ - فتح ١٢/ ١٩٨]\nذكر فيه حديث هَمَّامٍ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -: أَنَّ يَهُودِيًّا رَضَّ رَأسَ جَارِيَةٍ بَيْنَ حَجرَيْنِ، فَقِيلَ لَهَا: مَنْ فَعَلَ ذَلِكَ بِكِ؟ .. الحديث، وقد سلف في الإشخاص.","vol":"31","page":330},{"text":"<span data-type='title' id=toc-4080>٥ - باب إِذَا قَتَلَ بِحَجَرٍ أَوْ بِعَصًا</span>\n٦٨٧٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ اللهِ بْنُ إِدْرِيسَ، عَنْ شُعْبَةَ، عَنْ هِشَامِ بْنِ زَيْدِ بْنِ أَنَسٍ، عَنْ جَدِّهِ أَنَسِ بْنِ مَالِكٍ قَالَ: خَرَجَتْ جَارِيَةٌ عَلَيْهَا أَوْضَاحٌ بِالْمَدِينَةِ قَالَ: فَرَمَاهَا يَهُودِيٌّ بِحَجَرٍ. قَالَ: فَجِيءَ بِهَا إِلَى النَّبِيِّ - ﷺ - وَبِهَا رَمَقٌ، فَقَالَ لَهَا رَسُولُ اللهِ - ﷺ -: «فُلَانٌ قَتَلَكِ». فَرَفَعَتْ رَأْسَهَا، فَأَعَادَ عَلَيْهَا قَالَ: «فُلَانٌ قَتَلَكِ». فَرَفَعَتْ رَأْسَهَا، فَقَالَ لَهَا فِي الثَّالِثَةِ: «فُلَانٌ قَتَلَكِ». فَخَفَضَتْ رَأْسَهَا، فَدَعَا بِهِ رَسُولُ اللهِ - ﷺ - فَقَتَلَهُ بَيْنَ الحَجَرَيْنِ. [انظر: ٢٤١٣ - مسلم: ١٦٧٢ - فتح ١٢/ ٢٠٠]\nثم ساقه فيه أيضًا، عن هِشَامِ بْنِ زَيْدِ بْنِ أَنَسٍ بن مالك، عن أبيه، عَنْ جَدِّهِ أَنَسِ - ﵁ - .. وترجم عليه بعد: باب: من أقاد بالحجر، وباب: إذا أقر بالقتل مرة قتل به، وباب: قتل الرجل بالمرأة.\nوقال أبو مسعود الدمشقي: لا أعلم أحدًا قال في هذا الحديث: (فاعترف) غيره، وكذا الإقرار لم يذكره غيره، وينبغي للإمام والحاكم أن يشد على أهل الجنايات ويتلطف بهم حتى يقروا ليؤخذوا بإقرارهم، بخلاف إذا جاءونا تائبين مستفتين، فإنه حينئذ يعرضوا عنهم ما لم يصرحوا، فكان لهم في التأويل شبهة، فإذا بينوا ورفعوا الإشكال أقيمت عليهم الحدود، وإقرار اليهودي في هذا الحديث يدل على أنه لم تقم عليه بينة بالقتل، ولو قامت عليه ما احتاج - ﵇ - أن يقرره حتى يقر، ولو لم [يقر] (^١) لما أقاد منه، نبه عليه المهلب (^٢)، ومذهب مالك خلاف هذا، وأنه يقاد منه بعد القسامة.\n_________\n(^١) كلمة غير واضحة بالأصل، والمثبت من \"شرح ابن بطال\".\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٥٠٠.","vol":"31","page":331},{"text":"فصل:\nوفيه: دليل أنه بالشكوى والإشارة توجب المطالبة بالدم وغيره؛ لأنه - ﵇ - طلب اليهودي بإشارة الجارية.\nفصل:\nوفيه: دليل على جواز وصية غير البالغ، وجواز دعواه بالدين وغيره على الناس، كذا في ابن بطال (^١) ولا نسلم له.\nفصل:\nالأوضاح: حلي فضة، قاله أبو عبيد وغيره (^٢). قال الجوهري: الأوضاح حلي من الدراهم الصحاح، قيل: وهو مأخوذ من الوضح وهو البياض (^٣)، وعن صاحب \"العين\": الأوضاح جمع وضح، والوضح: حلي من فضة (^٤).\nومعنى رضَّ: دقَّ. وقوله في الرواية الأخرى: فرماها يهودي بحجر، يحتمل أن يكون وضع رأسها على حجر ورماها بآخر من فوق، فهو رض، وهو رمي.\nفصل:\nاختلف العلماء في صفة القود:\nفقال مالك: إنه يقتل بمثل ما قتل به، فإن قتله بعصى أو بحجر أو بالخنق أوبالتغريق، قتل بمثله، وبه قال الشافعي: إن طرحه في\n_________\n(^١) \" شرح ابن بطال\" ٨/ ٥٠٠.\n(^٢) \"غريب الحديث\" ١/ ٤٦٦.\n(^٣) \"الصحاح\" ١/ ٤١٦.\n(^٤) \"العين\" ٣/ ٢٦٦.","vol":"31","page":332},{"text":"النار عمدًا حتى مات طرح في النار حتى يموت، وذكره الوقار (^١) في \"مختصره\" عن مالك، وهو قول محمد بن عبد الحكم. وقال ابن الماجشون: يقتل بالعصى وبالخنق وبالحجر، ولا يقتل بالنار.\nوقال أبو حنيفة وأصحابه: بأي وجه قتل، ولا يقتل إلا بالسيف، وهو قول النخعي والشعبي (^٢)، وأهل الظاهر.\nوروى ابن أبي شيبة من حديث الثوري عمن سمع الشعبي: إذا مثل بالرجل ثم قتله، فإنه يمثل به ثم يقتل، ونحوه عن إياس بن معاوية وعروة بن الزبير وميمون بن مهران وعمر بن عبد العزيز، واحتجوا بحديث جابر رفعه: \"لا قود إلا بحديدة\" (^٣)، وحديث أبي بكرة رفعه: \"لا قود إلا بالسيف\"، أخرجه البزار من حديث الحر بن مالك، عن مبارك بن فضالة، عن الحسن، عنه، وقال: أسنده الحر هكذا، وكان لا بأس به، والناس يرسلونه عن الحسن (^٤).\n_________\n(^١) في هامش الأصل: الوَقَار بفتح الواو وبالقاف مخففًا، لقب زكريا بن يحيى المصري، تفقه بابن القاسم وابن وهب، وهو ضعيف. اهـ.\nقلتُ: انظر ترجمته في \"الكامل\" لابن عدي ٤/ ١٧٤ (٧١٣)، \"الميزان\" ٢/ ٢٦٧ (٢٨٩٢)، ويبدو أنه ليس هو صاحب \"المختصر\"، وإنما هو لابنه أبي بكر محمد بن زكريا الوقار، انظر ترجمته في \"حسن المحاضرة\" ١/ ٤٤٨ (٢٣)، \"هدية العارفين\" ص ٤٥٥، \"شجرة النور الزكية\" ص ٦٨ (٧٠).\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٥٠١.\n(^٣) لم أهتد إليه من حديث جابر - ﵁ -، بل كل من خرج الحديث كالزيلعي في \"نصب الراية\" ٤/ ٣٤١ - ٣٤٣، والحافظ في \"الدراية\" ٢/ ٢٦٥، والمصنف -﵀- في \"البدر المنير\" ٨/ ٣٩٠ - ٣٩٥، والحافظ في \"التلخيص الحبير\" ٤/ ١٩، والألباني في \"الإرواء\" (٢٢٢٩) جميعهم لم يذكر أن جابر ممن رواه عن النبي - ﷺ - والله أعلم.\n(^٤) \"مسند البزار\" ٩/ ١١٥ - ١١٦ (٣٦٦٣).","vol":"31","page":333},{"text":"وقال أبو حاتم: هو منكر (^١).\nوعنده أيضًا من حديث جابر الجعفي، عن أبي عازب، عن النعمان بن بشير مرفوعًا: \"القود بالسيف ولكل خطأ أرش\" (^٢).\nوروي نحوه عن علي وأبي هريرة وابن مسعود - ﵃ - (^٣)، وقال ابن عدي: كلها ضعيف (^٤). وروي نحوه عن علي.\nوروى حماد بن سلمة، عن يونس، عن الحسن: لا قود إلا بحديدة، وروي مثله عن وكيع، عن سفيان، عن المغيرة، عن النخعي، وعن محمد بن قيس، عن الشعبي: لا قود إلا بحديدة (^٥)، واحتجوا أيضًا بقول ابن عباس حين بلغه أن عليًّا حرق قومًا بالنار، فقال: لو كنت أنا لم أحرقهم، فإني سمعت رسول الله - ﷺ - يقول: \"لا يعذب بالنار إلا ربها\" (^٦).\nاحتج الأولون بالكتاب والسنة، قال تعالى: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ [النحل: ١٢٦] وقال: ﴿فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى\n_________\n(^١) \"علل ابن أبي حاتم\" ١/ ٤٦١ (١٣٨٨).\n(^٢) \"كشف الأستار\" (١٥٢٧) وفيه: \"ولكل شيء خطأ\". وضعفه المصنف في \"البدر\" ٨/ ٣٩٠ - ٣٩١، وتبعه الحافظ في \"التلخيص\" ٤/ ١٩.\n(^٣) ينظر تخريجها مفصلة في: \"نصب الراية\" ٤/ ٣٤١ - ٣٤٣، و\"البدر المنير\" ٨/ ٣٩٠ - ٣٩٥، و\"التلخيص الحبير\" ٤/ ١٩، و\"الدراية\" ٢/ ٢٦٥، و\"الإرواء\" (٢٢٢٩).\n(^٤) \"الكامل في الضعفاء\" ٨/ ٣٦٦. قلت: وجزم غير واحد بضعف الحديث جملة، منهم البيهقي في \"السنن\" ٨/ ٦٣، وفي \"المعرفة\" ١٢/ ٨٠، وعبد الحق الإشبيلي في \"الأحكام الوسطي\" ٤/ ٧٥، وابن الجوزي في \"التحقيق\" ٢/ ٣١٤، والمصنف في \"البدر\" ٨/ ٣٩٥، والألباني في \"الإرواء\" (٢٢٢٩).\n(^٥) انظر تخريج هذِه الآثار في المصادر المتقدم ذكرها قريبًا.\n(^٦) رواه أبو داود (٢٦٧٣).","vol":"31","page":334},{"text":"عَلَيْكُمْ﴾ [البقرة: ١٩٤] فجعل تعالى لولي المقتول أن يقتل بمثل ما قتل به وليه، وتأولوا قوله: \"لا قود إلا بحديدة\" على تقدير صحته، وأنى له ذلك، يعني: إذا قتل بها، بدليل حديث أنس - ﵁ -.\nفإن قيل: حديث الباب لا حجة فيه؛ لأن المرأة كانت حية، والقود لا يجب في حي، قيل: إنما قتله الشارع بعد موته، لأن في الحديث أنه - ﵇ - قال لها: \"فلان قتلك؟ \" على أنها ماتت ساعتئذ؛ لأنها سيقت إلى رسول الله - ﷺ -، وهي تجود بنفسها ولم تقدر على النطق، فلما ماتت استقيد لها من اليهودي بالحجر، فكان ذلك سنة لا يجوز خلافها.\nواختلف قول مالك: إن لم يمت من ضربة واحدة بعصى أو بحجر، ففي رواية ابن وهب أنه يضرب بالعصى حتى يموت، ولا يطول عليه، وبه قال ابن القاسم، وفي رواية أشهب وابن نافع: أنه يقتل بما قتل به إذا كانت الضربة مجهزة، فأما أن يضربه ضربات فلا، وليقتله بالسيف: قال أشهب: إن رأى أنه إن زيد ضربتين مات، وإلا أجهز عليه بالسيف.\nوفي \"المصنف\": أن رجلًا خنق صبيًّا فكتب عمر بن عبد العزيز بقتله، وكذا قاله إبراهيم، وقال عامر: إذا خنقه فلم يرفع عنه حتى قتله فهو قود، وإذا رفع عنه، ثم مات فدية مغلظة. وقال الحكم: عليه دية مغلظة، وقال حماد: هو خطأ (^١).\nقال ابن المنذر: وقول كثير من أهل العلم في الرجل يخنق الرجل: عليه القود، وخالف ذلك محمد بن الحسن فقال في الخنق (وطرح) (^٢) في بئر، أوألقاه من جبل أو سطح: لم يكن عليه قصاص وكان على\n_________\n(^١) \"المصنف\" ٥/ ٤٢٢ (٢٧٦١٢ - ٢٧٦١٦).\n(^٢) في الأصل: (بطرح)، والمثبت من (ص ١).","vol":"31","page":335},{"text":"عاقلته الدية، فإن كان معروفًا بذلك قد خنق غير واحد، فعليه القتل. ولما أقاد الشارع من اليهودي الراض كان هذا في معناه، فلا معنى لقوله.\nفصل:\nقال الطحاوي: احتج بحديث الباب من قال فيمن يقول عند موته: إن مت ففلان قتلني: إنه يقبل منه، ويقتل الذي ذكر أنه قتله، وهو قول مالك والليث، وخالفهم آخرون، فقالوا: لا يجوز أن يقتل أحد مثل هذا، وهو قول بعض متأخري المالكية أيضًا، وإنما قتل الشارع اليهودي لاعترافه، لا بالدعوى، فقد بين ذلك ما أجمعوا عليه، ألا ترى لو أن رجلًا ادعى (على رجل دعوى قتل أوغيره فسئل المدعى عليه عن ذلك، فأومأ برأسه -أي: نعم- أنه لا يكون بذلك مقرًّا، فإذا كان [إيماء المدعى عليه برأسه لا يكون منه إقرارًا كان إيماء] (^١) المدعي برأسه أحرى ألا يوجب له حقًّا. (وأجمعوا) (^٢) لو أن رجلًا ادعى) (^٣) في حال موته أن له عند رجل درهمًا ثم مات- أن ذلك غير مقبول منه، وأنه في ذلك كهو في دعواه في حال الصحة، فالنظر على ذلك أن تكون دعواه الدم في تلك الحال، كدعواه ذلك في حال الصحة (^٤)، قال لهم أهل المقالة الأولى: قول المقتول: دمي عند فلان في حال تخوفه الموت، وعند إخلاصه وتوبته إلى الله عند معاينة فراقه الدنيا أقوى من قولكم في إيجاب القسامة بوجود القتيل فقط في محلة قوم، وبه أثر، فيحلف أهل ذلك الموضع أنهم لم يقتلوه، ويكون\n_________\n(^١) ليست في (ص ١)، والمثبت من \"شرح معاني الآثار\".\n(^٢) في (ص ١): أجمعها، والمثبت من \"شرح معاني الآثار\".\n(^٣) ليست في الأصل، والمثبت من (ص ١).\n(^٤) \"شرح معاني الآثار\" ٣/ ١٩٠ - ١٩١ بتصرف.","vol":"31","page":336},{"text":"عقله عليهم فألزموا العاقلة ما لم تثبت عليهم بغير بينة ولا إقرار منهم، وألزموه جناية عمد لم تثبت أيضًا ببينة ولا إقرار، فبقول المقتول: هذا قتلني أقوى من قسامة الولي إذا كان قرب وليه وهو مقتول رجل معه سكين، لجواز أن يكون غيره قتله.","vol":"31","page":337},{"text":"<span data-type='title' id=toc-4081>٦ - باب قَوْلِ الله تَعَالَي: ﴿أَنَّ النَّفْسَ بِالنَّفْسِ﴾ الآية [المائدة:٤٥]</span>\n٦٨٧٨ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَنِّي رَسُولُ اللهِ إِلاَّ بِإِحْدَى ثَلَاثٍ: النَّفْسُ بِالنَّفْسِ، وَالثَّيِّبُ الزَّانِي، وَالْمَارِقُ مِنَ الدِّينِ التَّارِكُ الْجَمَاعَةَ» [مسلم: ١٦٧٦ - فتح ١٢/ ١٠٢]\nثم ساق حديث مَسْرُوقٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَنِّي رَسُولُ اللهِ إِلاَّ بِإِحْدَى ثَلَاثٍ: النَّفْسُ بِالنَّفْسِ، وَالثَّيِّبُ الزَّانِي، وَالْمَفارِقُ لِديِنه، التَّارِكُ الْجَمَاعَةَ»\nالشرح:\nسلف الكلام على هذِه الآية وأنها ليست بناسخة؛ لأن البقرة عند ابن عباس كالمفسرة لها، وأن أهل العراق جعلوها ناسخة لها، والأول أولى لوجهين:\nأحدهما: أن هذا تفسير ابن عباس.\nوالثاني: أنه قول يوافق بعضه بعضًا والتنزيل على نسق واحد، وقول أهل العراق ليس (يتسق) (^١)؛ لأنهم أخذوا أول الآية وهو ﴿النَّفْسَ بِالنَّفْسِ﴾ وتركوا ما وراء ذلك، وليس لأحد أن يفرق ما جمعه الله، فيأخذ بعضه دون بعض، إلا أن يفرق بين ذلك كتاب أو سنة.\nفصل:\nوقوله: (\"والثيب الزاني\") لا يدخل فيه العبد، وقد اتفق الكوفيون\n_________\n(^١) كذا في الأصل، وفي (ص ١): (متفق).","vol":"31","page":338},{"text":"مع مالك: أن من شروط الإحصان الموجبة للرجم عندهم الحرية والبلوغ، فإذا زنا العبد وإن كان ذا زوجة فحده الجلد عندهم، فكما لا يدخل العبد في عموم الثيب الزاني كذا لا يدخل في عموم النفس بالنفس.\nفصل:\nوقوله: (\"لدينه\") هو عام في جميع الناس؛ لإجماع الأمة أن بالردة يجب القتل على كل مسلم فارق دينه عبدًا كان أو حرًا، فخص هذا بالإجماع. وقال أبو الحسن القابسي: قوله: \"المفارق لدينه\" يريد الخارج منه، فيحتمل أن يكون خروجه ترك الجماعة أو يبقى عليها، فيقاتل على ذلك حتى يفيء إلى دينه، وإلى الجماعة، وليس بكافر بخروجه، ويمكن أن يكون خروجه كفرًا وارتدادًا، وقيل: يحتمل أن يريد من يسعى في الأرض فسادًا.\nوقال الداودي: هذا الحديث منسوخ بقوله تعالى: ﴿مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ﴾ [المائدة: ٣٢] فأباح القتل بالفساد، وبقوله: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ الآية [الحجرات: ٩] والقتال يؤدي إلى القتل فأباحه بالبغي وبحديث قتل الفاعل والمفعول به، الذي يعمل عمل قوم لوط (^١). وقيل: هما في الفاعل بالبهيمة (^٢). وقال عمر - ﵁ -: من بايع رجلًا من غير مشورة، قتل من بويع ومن بايع. وقال عمر بن عبد العزيز: تستتاب القدرية، فإن تابوا وإلا قتلوا، قال مالك: وذلك رأيي.\n_________\n(^١) رواه أبو داود (٤٤٦٢)، والترمذي (١٤٥٦)، وابن ماجه (٢٥٦١)، وأحمد ١/ ٣٠٠ من حديث ابن عباس، وصححه ابن حبان ١٢/ ٣١٢، والألباني في \"الإرواء\" (٢٣٥٠).\n(^٢) رواه أحمد ١/ ٣٠٠.","vol":"31","page":339},{"text":"قال سحنون: من بأن بداره ودعا إلى بدعته يقاتل حتى يرجع إلى الجماعة، وإن لم يبن بداره ودعا إلى بدعته سجن، وكرر عليه المغترب حتى تعلم توبته أو يموت كفعل عمر - ﵁ - في صبيع. وقال كثير من العلماء: إن تارك الصلاة يقتل.\nقال: وهذا كله غير الثلاث. قال: وقد يكون قال ذلك قبل نزول الفرائض وأكثر الحدود.","vol":"31","page":340},{"text":"<span data-type='title' id=toc-4082>٧ - باب مَنْ أَقَادَ بِالْحَجَرِ</span>\n٦٨٧٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدٍ، عَنْ أَنَسٍ - ﵁ -، أَنَّ يَهُودِيًّا قَتَلَ جَارِيَةً عَلَى أَوْضَاحٍ لَهَا، فَقَتَلَهَا بِحَجَرٍ، فَجِئَ بِهَا إِلَى النَّبِيِّ - ﷺ - وَبِهَا رَمَقٌ، فَقَالَ: «أَقَتَلَكِ فُلَانٌ؟». فَأَشَارَتْ بِرَأْسِهَا أَنْ لَا، ثُمَّ قَالَ الثَّانِيَةَ، فَأَشَارَتْ بِرَأْسِهَا أَنْ لَا، ثُمَّ سَأَلَهَا الثَّالِثَةَ فَأَشَارَتْ بِرَأْسِهَا أَنْ نَعَمْ، فَقَتَلَهُ النَّبِيُّ - ﷺ - بِحَجَرَيْنِ. [انظر: ٢٤١٣ - مسلم: ١٦٧٢ - فتح ١٢/ ٢٠٤]\nذكر فيه حديث أنس - ﵁ - في الأوضاح، وقد سلف.","vol":"31","page":341},{"text":"<span data-type='title' id=toc-4083>٨ - باب مَنْ قُتِلَ لَهُ قَتِيلٌ فَهْوَ بِخَيْرِ النَّظَرَيْنِ</span>\n٦٨٨٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ خُزَاعَةَ قَتَلُوا رَجُلًا. وَقَالَ عَبْدُ اللهِ بْنُ رَجَاءٍ: حَدَّثَنَا حَرْبٌ، عَنْ يَحْيَى، حَدَّثَنَا أَبُو سَلَمَةَ، حَدَّثَنَا أَبُو هُرَيْرَةَ أَنَّهُ عَامَ فَتْحِ مَكَّةَ قَتَلَتْ خُزَاعَةُ رَجُلًا مِنْ بَنِي لَيْثٍ بِقَتِيلٍ لَهُمْ فِي الْجَاهِلِيَّةِ، فَقَامَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «إِنَّ اللهَ حَبَسَ عَنْ مَكَّةَ الفِيلَ وَسَلَّطَ عَلَيْهِمْ رَسُولَهُ وَالْمُؤْمِنِينَ، أَلَا وَإِنَّهَا لَمْ تَحِلَّ لأَحَدٍ قَبْلِي، وَلَا تَحِلُّ لأَحَدٍ بَعْدِي، أَلَا وَإِنَّمَا أُحِلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، أَلَا وَإِنَّهَا سَاعَتِي هَذِهِ حَرَامٌ، لَا يُخْتَلَى شَوْكُهَا، وَلَا يُعْضَدُ شَجَرُهَا، وَلَا يَلْتَقِطُ سَاقِطَتَهَا إِلاَّ مُنْشِدٌ، وَمَنْ قُتِلَ لَهُ قَتِيلٌ فَهْوَ بِخَيْرِ النَّظَرَيْنِ: إِمَّا يُودَى، وَإِمَّا يُقَادُ». فَقَامَ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ يُقَالُ لَهُ أَبُو شَاهٍ فَقَالَ: اكْتُبْ لِي يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «اكْتُبُوا لأَبِي شَاهٍ». ثُمَّ قَامَ رَجُلٌ مِنْ قُرَيْشٍ فَقَالَ: يَا رَسُولَ اللهِ، إِلاَّ الإِذْخِرَ، فَإِنَّمَا نَجْعَلُهُ فِي بُيُوتِنَا وَقُبُورِنَا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِلاَّ الإِذْخِرَ». وَتَابَعَهُ عُبَيْدُ اللهِ عَنْ شَيْبَانَ فِي الفِيلِ، قَالَ بَعْضُهُمْ، عَنْ أَبِي نُعَيْمٍ: \"الْقَتْلَ\". وَقَالَ عُبَيْدُ اللهِ إِمَّا أَنْ يُقَادَ أَهْلُ الْقَتِيلِ. [انظر: ١١٢ - مسلم: ١٣٥٥ - فتح ١٢/ ٢٠٥]\n\n٦٨٨١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَتْ فِي بَنِي إِسْرَائِيلَ قِصَاصٌ، وَلَمْ تَكُنْ فِيهِمُ الدِّيَةُ، فَقَالَ اللهُ لِهَذِهِ الأُمَّةِ: ﴿كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾ إِلَى هَذِهِ الآيَةِ ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ﴾ [البقرة: ١٧٨]. قَالَ ابْنُ عَبَّاسٍ: فَالْعَفْوُ أَنْ يَقْبَلَ الدِّيَةَ فِي العَمْدِ، قَالَ: ﴿فَاتِّبَاعٌ بِالْمَعْرُوفِ﴾ [البقرة: ١٧٨] أَنْ يَطْلُبَ بِمَعْرُوفٍ، وَيُؤَدِّيَ بِإِحْسَانٍ. [انظر: ٤٤٩٨ - فتح ١٢/ ٢٠٥]\nحدثنا أَبُو نُعَيْمٍ، ثَنَا شَيْبَانُ، عَنْ يَحْييَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ خُزَاعَةَ قَتَلُوا رَجُلًا. وَقَالَ عَبْدُ اللهِ بْنُ رَجَاءً: ثَنَا حَرْبٌ،","vol":"31","page":342},{"text":"عَنْ يَحْيَى، ثنا أَبُو سلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّهُ عَامَ فَتْحِ مَكَّةَ قَتَلَتْ خُزَاعَةُ رَجُلًا مِنْ بَنِي لَيْثٍ بِقَتِيلٍ لَهُمْ في الجَاهِلِيَّةِ، فَقَالَ: \"إِنَّ اللهَ حَبَسَ عَنْ مَكَّةَ الفِيلَ .. \" الحديث.\nوفيه: ثُمَّ قَامَ رَجُلٌ مِنْ قُرَيْشٍ فَقَالَ: يَا رَسُولَ اللهِ، إِلَّا الإِذْخِرَ، فَإِنَّمَا نَجْعَلُهُ في بُيُوتِنَا وَقُبُورِنَا. فَقَالَ - ﷺ-: \"إِلَّا الإِذْخِرَ\". تَابَعَهُ عُبَيْدُ اللهِ، عَنْ شَيْبَانَ في الفِيلِ. وَقَالَ بَعْضهُمْ، عَنْ أَبِي نُعَيْمِ: \"الْقَتْلَ\". وَقَالَ عُبَيْدُ اللهِ إِمَّا أَنْ يُقَادَ أَهْلُ القَتِيلِ.\nثم ساق عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: كَانَتْ في بَنِي إِسْرَائِيلَ قِصَاصٌ وَلَمْ تَكُنْ فِيهِمُ .. إلى آخره كما سلف في تفسير سورة البقرة.\nوقوله: (وقال عبد الله بن رجاء) هو شيخه، ومراده بإيراد ذلك تبيين عدم تدليس يحيى فقال: (عن أبي سلمة) فإن جريرًا قاله عنه عن يحيى، ثنا أبو سلمة. ورواية ابن أبي عاصم عن دحيم ثنا الوليد بن مسلم، ثنا الأوزاعي، عن يحيى، ومتابعة عبيد الله أخرجها مسلم عن إسحاق بن منصور عنه به (^١)، والرجل من قريش هو العباس.\nوقوله فيه: (يقال له: أبو شاة) قال عياض: أبو شاة مصروفًا ضبطه، وقرأته أنا نكرة ومعرفة، وخط السلفي الحافظ في تأليفه في فضل الفرس: من قاله بالتاء، وقال: إنه من فرسان الفرس المرسولين من قبل كسرى إلى اليمن.\nوقوله: (\"اكتبوا لأبي شاة\") يعني: الخطبة التي خطب بها.\n_________\n(^١) مسلم (١٣٥٥/ ٤٤٧).","vol":"31","page":343},{"text":"فصل:\nواختلف العلماء في أخذ الدية من قاتل العمد (^١):\nفقالت طائفة: ولي المقتول بالخيار بين القصاص وأخذ الدية، وإن لم يرض القاتل، روي ذلك عن ابن المسيب والحسن وعطاء، ورواه أشهب عن مالك، وبه قال الليث والأوزاعي والشافعي وأحمد وإسحاق وأبو ثور.\nوقال آخرون: ليس له إذا كان عمدًا إلا القصاص ولا يأخذ الدية إلا أن يرضي القاتل. رواه ابن القاسم عن مالك وهو المشهور عنه، وبه قال الثوري والكوفيون، وفائدة الخلاف تظهر فيمن قال: عفوت مطلقًا ولم يذكر دية، فالمعروف أنه لا دية له. وقال ابن القاسم: يحلف أنه لم يرد العفو على غير دية.\nحجة الأولين قوله تعالى: ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ﴾ [البقرة: ١٧٨] أي: ترك له دية ورضي منه بالدية، ﴿فَاتِّبَاعٌ بِالْمَعْرُوفِ﴾ [البقرة: ١٧٨] أي: فعل صاحب الدم اتباع بالمعروف في المطالبة بالدية، وعلى القاتل إذ ذاك: ﴿وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ذَلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ﴾ [البقرة: ١٧٨] معناه: أن من كان قبلنا لم يفرض عليهم غير النفس بالنفس كما ذكره البخاري عن ابن عباس، واحتجوا أيضًا بحديث الباب: \"إما أن يودى وإما أن يقاد\"، وهذا نص في أنه جعل أخذ الدية أو القود إلى أولياء الدم أيضًا، ومن طريق النظر: فإنما لزمته الدية بغير رضاه؛ لأن عليه فرضًا إحياء نفسه، قال تعالى: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللهَ كَانَ بِكُمْ رَحِيمًا﴾ [النساء: ٢٩].\n_________\n(^١) انظر في هذِه المسألة في: \"مختصر اختلاف العلماء\" ٥/ ١٦٩، و\"الاستذكار\" ٢٥/ ٢٩ - ٣٠.","vol":"31","page":344},{"text":"وحجة الآخرين: حديث أنس: أن ابنة النضر -وهي الرُّبَيِّعُ- كسرت ثنية جارية؛ فقال - ﵇ -: \"يا أنس، كتاب الله القصاص\" (^١) فلما حكم بالقصاص ولم يخيرها (يينه و) (^٢) بين أخذ الدية، ثبت بذلك أن الذي يجب بالكتاب والسنة في العمد هو القصاص، إذ لو كان يجب للمجتنى عليه التخيير بينه وبين العفو لأعلمها بما لها أن تختار من ذلك، فلما حكم بالقصاص وأخبر أنه كتاب الله ثبت بما قلناه، ووجب أن يعطف عليه حديث أبي هريرة - ﵁ - ويجعل قوله: \"فهو يالخيار بين أن يعفو أو يقتص أو يأخذ الدية\" (^٣) على الرضا من الجاني بغرم الدية حتى تتفق معاني الاختيار، ألا ترى أن حاكمًا لو تقدم رجل إليه في شيء يجب له فيه أحد شيئين فثبت عنده حقه أنه لا يحكم بأحد الشيئين دون الآخر، والشارع أحكم الحكماء، وكذا حديث ابن عباس مرفوعًا: \"العمد قود\" أخرجه أبو داود والنسائي وابن ماجه بإسناد جيد (^٤).\nوأما قولهم: إن عليه فرضًا إحياء نفسه، فإنا رأيناهم قد أجمعوا أن الولي لو قال للقاتل: قد رضيت أن آخذ دارك هذِه على ألا أقتلك، أن الواجب على القاتل فيما بينه وبين الله تعالى تسليم ذلك وحقن دم نفسه، فإن أبى لم يجبره عليها ولم تؤخذ منه كرهًا فيدفع إلى الولي، فكذلك الدية لا يجبر ولا تؤخذ منه كرهًا.\nقال المهلب: وفي قوله: (\"فهو بخير النظرين\" حض وندب لأولياء القتيل أن ينظروا خير نظر، فإن كان القصاص خيرًا من أخذ الدية اقتصوا\n_________\n(^١) سلف برقم (٢٧٠٣)، ويأتي قريبًا مختصرًا برقم (٦٨٩٤).\n(^٢) من: (ص ١).\n(^٣) رواه أبوداود (٤٤٩٦)، وأحمد ٤/ ٣١.\n(^٤) أبو داود (٤٥٩١)، النسائي ٨/ ٤٠، ابن ماجه (٢٦٣٥).","vol":"31","page":345},{"text":"ولم يقبلوها، وإن كان أخذها أقرب إلى الألفة وقطع الضغائن بين المسلمين أخذت من غير جبر القاتل على أخذها منه، ولا يقتضي قوله: \"بخير النظرين\" إكراه أحد الفريقين، كما لا يقتضي قوله تعالى: ﴿فَاتِّبَاعٌ بِالْمَعْرُوفِ﴾ [البقرة: ١٧٨] أخذ الدية من القاتل كرهًا.\nوقال جماعة من المفسرين: ذلك يقتضي أخذها منه كرهًا إذا لم يعقله برضي أحد، وانفصل عنه بعضهم بأنه تعالى ذكر الشيء منكرًا لا معرفًا، والعفو يكون للبدل في اللغة كما يكون في الترك.\nفصل:\nوفي حديث الباب حجة للثوري والكوفيين والشافعي وأحمد وإسحاق في قولهم، أنه يجوز [العفو] (^١) في قتل الغيلة، وهو أن يغتال الإنسان فيخدع بالمشي حتى يصير إلى موضع فيختفي فيه، فإذا صار إليه قتله، وقال مالك: الغيلة بمنزلة المحاربة، وليس لولاة الدم العفو فيها، وذلك إلى السلطان أن يقتل به القاتل.\nفصل:\nقال ابن المنذر: وقوله: \"فأهله\" (^٢) وظاهر الكتاب يدل على أن ذلك للأولياء دون السلطان (^٣).\nفصل:\nقوله: (\"إما أن يودى وإما أن يقاد\") وقال في آخره: (وقال عبيد الله: إما أن يفادى أهل القتيل).\n_________\n(^١) ليست بالأصل وهي مثبتة من \"شرح ابن بطال\" ٨/ ٥٠٩ والسياق يستقيم بها.\n(^٢) رواه بهذا اللفظ الترمذي (١٤٠٦)، وأحمد ٦/ ٣٨٤، من حديث أبي شريح الكعبي.\n(^٣) انظر: \"الإشراف\" ٣/ ٧٥.","vol":"31","page":346},{"text":"قال الداودي: إن كان المحفوظ بالفاء فيحتمل أن يكون للمقتول وليان فيخاطبهما على التثنية، فقال: إما أن يقاد أو يقتلهما، وهذا غير صحيح كما نبه عليه ابن التين؛ لأنه لو كان للتثنية لكان يوديان أو يفاديان، وهذِه الرواية إن صحت فإنما هي بالفاء: إما أن يودى القتيل، وإما أن يفادى.\nواحتج بها لمالك أن القاتل لا يجبر على الدية، والصحيح يقاد بغير ألف، يقال: أقدت القاتل بالقتيل، أي: قتلته به، وأقاده السلطان، ومعنى رواية عبيد الله: يؤخذ لهم بثأرهم، والمفاداة لا تكون إلا من اثنين غالبًا، وقد يرد خلافه، ويحتمل على غير جنس الدية لا يصح إلا برضاهما.\nفصل:\nقال المهلب: وقوله (^١): \"إن الله حبس عن مكة الفيل وسلط عليهم\nرسوله والمؤمنين ليدخلوا في دين الله أفواجًا\" فكان ذلك ساعة من نهار، فلما دخلوا عادت حرمتها المعظمة على سائر الأرض من تضعيف إثم منتهك الذنوب فيها، وزالت حرمتها الغير مشروعة من الله ولا من رسوله من ترك من لجأ إليها ودخلها مستأمنًا فارًّا بدم أو بخربةٍ، وجعل القصاص في قتيل الحرم لقوله - ﵇ -: \"من قتل له قتيل فهو بخير النظرين\" قاله في قتيل خزاعة المقتول في الحرم، علمنا أنه يجوز القصاص في الحرم، ولو لم يجز ذلك لبينه الشارع.\nوبين أن الحرمة الباقية بمكة على ما كانت في الجاهلية هو تعظيم الدم فيها عند الله على سائر الأرض؛ الحديث الآتي بعد\n_________\n(^١) ورد بعدها في الأصل: فأهله، ولعلها سبق نظر.","vol":"31","page":347},{"text":"\"أبغض الناس إلى الله ملحد في الحرم\" فهذا نص منه على المعنى الباقي للحرم، ويؤيد هذا قوله تعالى لما ذكر تحريم الأربعة الأشهر الحرم: ﴿فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ﴾ [التوبة: ٣٦] تعظيمًا للظلم فيهن، إذ الظلم في غيرهن محرم أيضًا، فدل أن لها مزية على غيرها في إثم الظلم والقتل وغيره.\nفصل:\nالساعة التي أُحلت له لم يكن القتل له فيها محرمًا لإدخاج إياهم في شرائع الإسلام، وكذلك كل قتل يكون على شرائع الله لا تعظيم فيها، ويقتص فيها من صاحبه، وقد سلف اختلاف العلماء في هذِه المسألة في الحج.\n(فصل) (^١):\nقوله:- (\"لا يختلي شوكها\") أي: لا يجعل خلا، والخلا: -مقصور- الحشيش من اليابس، وقيل: الرطب.\nوقوله: (\"ولا يعضد شجرها\") أي: لا يقطع بالمعضد، وهي حديدة يقطع بها، والمنشد: المعرف، يقال: نشدت الضالة إذا طلبتها، وأنشدتها: عرفتها.\nومشهور مذهب مالك أن لقطة مكة كغيرها من البلاد تعرف، وظاهر الحديث خلافه، وهو قول الشافعي.\nوالإذخر جمع إذخرة، وهو نبت (^٢) إذا يبس صار كالتبن يوقده الصاغة، ويجعل في الطين يطين به.\n_________\n(^١) من (ص ١).\n(^٢) ورد بعدها في (ص ١): يابس.","vol":"31","page":348},{"text":"فرع:\nإذا قلنا: ولي المقتول بالخيار، فهل يكون ذلك في الجراح أيضًا أم لا؟ فالمعروف أنه ليس ذلك له، وذكر في \"المعونة\" في الرهن جراح العمد التي يقاد فيها. وقيل: العمد على قول مالك: إنه مخير بين القود والدية، فإذا لزمت الدية جاز الرهن بها (^١).\nفصل:\nروى ابن أبي شيبة في \"مصنفه\" بإسناد جيد عن ابن عباس - ﵄ - أنه قال: يزاد في دية القتيل في الأشهر الحرم أربعة آلاف، والمقتول في مكة يزاد في ديته أربعة آلاف، قيمة دية الحرم عشرين ألفًا، وفي حديث ابن أبي نجيح، عن أبيه، أن عثمان قضى في امرأة قتلت في الحرم بدية وثلث دية، وعن ابن المسيب وسليمان بن يسار ومجاهد وابن جبير وعطاء: إذا قتل في البلد الحرام فدية وثلث دية، وفي الشهر الحرام وهو محرم فدية مغلظة، وحكاه أيضًا عن ابن شهاب (^٢).\n_________\n(^١) \"المعونة\" ٢/ ١٤٥.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ٤٢٠ - ٤٢١ (٢٧٥٩٨، ٢٧٦٠٠ - ٢٧٦٠٢).","vol":"31","page":349},{"text":"<span data-type='title' id=toc-4084>٩ - باب مَنْ طَلَبَ دَمَ امْرِئٍ بِغَيْرِ حَقٍّ</span>\n٦٨٨٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي حُسَيْنٍ، حَدَّثَنَا نَافِعُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «أَبْغَضُ النَّاسِ إِلَى اللهِ ثَلَاثَةٌ: مُلْحِدٌ فِي الْحَرَمِ، وَمُبْتَغٍ فِي الإِسْلَامِ سُنَّةَ الْجَاهِلِيَّةِ، وَمُطَّلِبُ دَمِ امْرِئٍ بِغَيْرِ حَقٍّ لِيُهَرِيقَ دَمَهُ». [فتح ١٢/ ٢١٠]\nذكر فيه حديثَ ابن عَبَّاسٍ - ﵄ - أَنَّ النَّبِي - ﷺ - قَالَ: \"أَبْغَضُ النَّاسِ إِلَى اللهِ -﷿- (ثَلَاثَةٌ) (^١): مُلْحِدٌ فِي الحَرَمِ، وَمُبْتَغٍ فِي الاسْلَامِ سُنَّةَ الجَاهِلِيَّةِ، وَمُطَّلِبُ دَمًا بِغَيْرِ حَقٍّ لِيُهَرِيقَ دَمَهُ\".\nالشرح:\nالمراد أبغض أهل الذنوب ممن هو من جملة (المسلمين) (^٢)، ولا يجوز أن يكون هؤلاء أبغض إليه من أهل الكفر، وقد عظم الله تعالى الإلحاد في الحرم في كتابه فقال: ﴿وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ﴾ [الحج: ٢٥] فاشترط أليم العذاب لمن ألحد في الحرم زائدًا على عذابه لو ألحد في غير الحرم. وقيل: كل ظالم فيه ملحد.\nوقال عمر بن الخطاب - ﵁ -: احتكار الطعام بمكة إلحاد (^٣).\nوقال ابن مسعود: مكثرهم القتل بمكة.\nوقال أهل اللغة: المعنى: ومن يرد فيه إلحادًا بظلم والباء زائدة.\n_________\n(^١) من (ص ١).\n(^٢) في (ص ٢): المفسدين.\n(^٣) رواه الطبراني في \"الأوسط\" ٢/ ١٣٢ (١٤٨٥) مرفوعًا من حديث عمر بن الخطاب ورواه البخاري في \"التاريخ الكبير\" ٧/ ٢٥٥ - ٢٥٦ موقوفًا على عمر.","vol":"31","page":350},{"text":"وخالف الزجاج فقال: مذهبنا أن الباء ليست زائدة، والمعنى: ومن أراد فيه بأن يلحد بظلم، ومعنى الإلحاد لغة: العدل عن القصد، ومنه سمي اللحد، ولَحَدَ وأَلْحَدَ، وخالف الأحمر فحكى: ألحد: إذا جار، ولحد إذا عدل، وحكى الفراء عن بعضهم: ﴿وَمَنْ يُرِدْ﴾ من الورود (^١)، واستبعده النحاس، قال: لأنه إنما يقال: وردته، ولا يقال: وردت فيه (^٢).\nوقوله: (\"ومبتغ\") (روي) (^٣) بالغين والعين المهملة، والذي شرحه ابن بطال الأول؛ فقال: والمبتغي في الإسلام سنة الجاهلية فهو طلبهم بالذحول غير القاتل وقتلهم كل من وجدوه من قبله، ومنها انتهاك المحارم، واتباع الشهوات؛ لأنها كانت مباحة في الجاهلية فنسخها الله تعالى بالإِسلام وحرمها على المؤمنين، وقال - ﵇ -: \"الإيمان قيد الفتك، لا يفتك مؤمن\" (^٤)، ومنها النياحة والطيرة والكهانة وغير ذلك، وقد قال - ﵇ -: \"من رغب عن سنتي فليس مني\" (^٥).\nوأما إثم الدم الحرام فقد عظمه الله في غير موضع من كتابه وعلى لسان نبيه، حتى قال بعض الصحابة: (إن القاتل) (^٦) لا توبة له، وقد سلف بيان مذاهب العلماء في ذلك (^٧).\n_________\n(^١) \"معاني القرآن\" للفراء ٢/ ٢٢٣.\n(^٢) \"معاني القرآن\" للنحاس ٤/ ٣٩٥.\n(^٣) من (ص ١).\n(^٤) رواه أبو داود (٢٧٦٩) من حديث أبي هريرة. وصححه الألباني في \"صحيح أبي داود\" (٢٤٧٤).\n(^٥) سلف برقم (٥٠٦٣).\n(^٦) من (ص ١).\n(^٧) \"شرح ابن بطال\" ٨/ ٥١١.","vol":"31","page":351},{"text":"فائدة:\n(أبغض) هو أفعل من أبغض، وأبغض رباعي وهو شاذ لا يقاس عليه، ومثله ما أعدم (من أعدم) (^١) إذا افتقر، وكذلك قول عمر - ﵁ - في الصلاة: ومن ضيعها فهو لما سواها أضيع (^٢). وإنما يقال: أفعل من كذا للمفاضلة في الفعل الثلاثي.\nوقوله: (\"ومطلب\") كذا في الأصول: وذكره ابن التين بلفظ \"ومن طلب\" ثم قال: أصله (مطلب) (^٣) اسم، مفتعل من طلب فأبدلت التاء طاء وأدغمت التاء في الطاء.\nوقوله: (امرؤ) يعرب منه حرفان الراء والهمزة في أشهر اللغات.\nوثانيها: فتح الراء على كل حال، والإعراب في الهمزة، ثالثها: ضم الراء على كل حال.\n_________\n(^١) من (ص ١).\n(^٢) رواه مالك في الموطأ ص ٣١ برواية يحيى الليثي.\n(^٣) كذا بالأصل ولعل الصواب: (مطتلب).","vol":"31","page":352},{"text":"<span data-type='title' id=toc-4085>١٠ - باب العَفْوِ فِي الخَطَإِ بَعْدَ المَوْتِ</span>\n٦٨٨٣ - حَدَّثَنَا فَرْوَةُ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ: هُزِمَ الْمُشْرِكُونَ يَوْمَ أُحُدٍ.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنَا أَبُو مَرْوَانَ يَحْيَى بْنُ أَبِي زَكَرِيَّاءَ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: صَرَخَ إِبْلِيسُ يَوْمَ أُحُدٍ فِي النَّاسِ: يَا عِبَاد الله، أُخْرَاكُمْ. فَرَجَعَتْ أُولَاهُمْ عَلَى أُخْرَاهُمْ حَتَّى قَتَلُوا الْيَمَانَ، فَقَالَ حُذَيْفَةُ: أَبِي أَبِي. فَقَتَلُوهُ، فَقَالَ حُذَيْفَةُ: غَفَرَ اللهُ لَكُمْ. قَالَ: وَقَدْ كَانَ انْهَزَمَ مِنْهُمْ قَوْمٌ حَتَّى لَحِقُوا بِالطَّائِفِ. [انظر: ٣٢٩٠ - فتح ١٢/ ٢١١]\nحَدَّثَنَا فَرْوَةُ بْنُ أَبِي المَغْرَاءِ، ثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عن هشام بن عروة، وفي بغض النسخ: عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَة - ﵂ -: هُزِمَ الْمُشْرِكُونَ يَوْمَ أُحُدٍ.\nوَحَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، ثَنَا أَبُو مَرْوَانَ يَحْيَى بْنُ أَبِي زَكَرِيَّاءَ -الواسطي، وهو غساني شامي مات سنة ثمان وثمانين أو تسعين ومائة، من أفرادة- عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: صَرَخَ إِبْلِيسُ يَوْمَ أُحُدٍ فِي النَّاسِ: يَا عِبَادَ الله، أُخْرَاكُمْ. فَرَجَعَتْ أُولَاهُمْ عَلَى أُخْرَاهُمْ حَتَّى قَتَلُوا اليَمَانَ، فَقَالَ حُذَيْفَةُ: أَبِي أَبِي. فَقَتَلُوهُ، فَقَالَ حُذَيْفَةُ: غَفَرَ اللهُ لَكُمْ. قَالَ: وَقَدْ كَانَ انْهَزَمَ مِنْهُمْ قَوْمٌ حَتَّى لَحِقُوا بِالطَّائِفِ\nوقد سلف في غزوة أحد (^١)، وهذا أصل مجمع عليه، أن عفو الولي لا يكون إلا بعد الموت؛ لأنه يمكن أن يبرَّأ، وأما عفو القتيل فإنه يكون قبله، قال علي بن أبي طالب: إن أعش فأنا ولي دمي،\n_________\n(^١) برقم (٤٠٦٥).","vol":"31","page":353},{"text":"وإن أمت فأنتم وذاك (^١).\nوروى ابن أبي شيبة في \"مصنفه\" عن قتادة أن عروة بن مسعود الثقفي دعا قومه إلى الله وإلى رسوله، فرماه رجل منهم بسهم فمات فعفا عنه، رفع ذلك إلى رسول الله - ﷺ - فأجاز عفوه، وعن الحسن أنه كان يقول: إذا عفا الرجل عن قاتله في العمد قبل أن يموت فهو جائز. وقال ابن طاوس: قلت لأبي: الرجل يقتل فيعفو عن ديته. قال: جائز. قال: قلت: خطأ أم عمد؟ قال: نعم (^٢).\nوزعم أهل الظاهر أن العفو لا يكون للقتيل ولا يكون إلا للولي خاصة، وهو خطأ؛ لأن الولي إنما جعل إليه القيام لما هو للقتيل من أمر نفسه من أجل ولايته له ومحله منه، فالقتيل أولى بذلك وإنما فهم العفو في هذا الحديث من قول حذيفة: (غفر الله لكم)، وقد كان يتوجه الحكم إلى اليمان إلى أخذ الدية من عاقلة المقاتلين وإن لم يعرف منهم.\nقال ابن التين: ويحتمل أن يريد بقوله: (غفر الله لكم): ترك الدية، ويحتمل أن يكون ذلك قبل أن تفرض الدية، أو سكت عنها لعلم السامع. قلت: قد جاء مصرحًا به أنه تصدق بديته على المسلمين.\nفصل:\nوترجم عليه باب: إذا مات في الزحام أو قتل (^٣).\nوقد اختلف العلماء فيمن مات في يوم الزحام ولا يدرى من قتله، فقالت طائفة: دمه في بيت المال، روي ذلك عن عمر وعلي، وبه قال إسحاق.\n_________\n(^١) رواه البيهقي ٨/ ١٨٣ بنحوه.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ٤٢٠ (٢٧٥٩٣ - ٢٧٥٩٥).\n(^٣) سيأتي برقم (٦٨٩٠).","vol":"31","page":354},{"text":"وقالت أخرى: ديته على من حضر، وهو قول الحسن البصري والزهري ومروان بن الحكم (^١).\nوقالت أخرى: يقال لوليه: ادَّعِ على من شئت. فإذا حلف على أحد بعينه أو جماعة يمكن أن يكونوا قاتليه في الجمع، (و) (^٢) استحق على عواقلهم الدية في ثلاث سنين، هذا قول الشافعي.\nوقال مالك: دمه هدر.\nووجه من قال: إنه في بيت المال، أنا قد اتفقنا أن من مات من فعل قوم من المسلمين (ولم) (^٣) يتعين من قتله فحسن أن يودى من بيت المال؛ لأن بيت مالهم كالعاقلة.\nووجه الثاني: أنا قد أيقنا أن من فعلهم مات فلا تتعدى إلى غيرهم، وهو أشبه بحديث الباب؛ لأن حذيفة قال: (غفر الله لكم) يدل أنه لم يغفر لهم (إلا ماله مطالبتهم به) (^٤)، ألا ترى قوله فيه هناك: فلم يزل في حذيفة منها بقية. يريد: أنها ظهرت بركة ذلك العفو عنهم.\nووجه قول الشافعي أن الدماء والأموال لا تجب إلا بالطلب، فإذا ادعى أولياء المقتول على قوم وأتوا بما يوجب القسامة حلفوا واستحقوا، ووجه قول مالك أنه لما لم يعلم قاتله بعينه علم يقين استَحَالَ أن يؤخذ أحد فيه بالظن، فوجب أن يهدر دمه.\n_________\n(^١) انظر هذِه الآثار في \"مصنف عبد الرزاق\" ١٠/ ٥٠ - ٥١ (١٨٣١٤ - ١٨٣١٧) و\"مصنف ابن أبي شيبة\" ٥/ ٤٤٥ (٢٧٨٤٧ - ٢٧٨٥٠).\n(^٢) لعلها زائدة، والسياق يستقيم بدونها.\n(^٣) في الأصل: (ومن)، والمثبت من (ص ١).\n(^٤) من (ص ١).","vol":"31","page":355},{"text":"فصل:\nوقوله: (وكان انهزم منهم قوم حتى لحقوا بالطائف). قال الداودي: يعني من المشركين وكان الله تعالى أزال المشركين، وقال رسوله لهم: \"لا تبرحوا حتى يؤذن لكم\" فهزم المشركون فمال القوم للغنيمة فصرف الله وجوههم وهزموا وقتل من المسلمين يومئذ سبعون.\nقال الداودي: قتل من المهاجرين أربعة ومن الأنصار سبعون.\nوقال غيره: أربعة من المهاجرين وأحد وستون من الأنصار، وفيها نزلت ﴿إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ﴾ [آل عمران: ١٥٥]، قال مالك: ولم يكن في عهده - ﵇ - ملحمة هي أشد ولا أكثر قتلي منها وكانت سنة ثلاث (من الهجرة) (^١).\n_________\n(^١) من (ص ١).","vol":"31","page":356},{"text":"<span data-type='title' id=toc-4086>١١ - باب قَوْلِ اللِّه تَعَالَي: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾ إلي قوله: ﴿عَلِيمًا حَكِيمًا﴾ [النساء: ٩٢]</span>.\nهذِه الآية أصل في الديات فذكر فيها ديتين وثلاث كفارات، ذكر الدية والكفارة بقتل المؤمن في دار الإسلام، وذكر الكفارة دون الدية بقتل المؤمن في دار الحرب في صف المشركين إذا حضر معهم الصف فقتله مسلم، فقال: ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ وإن كان كناية عن المؤمن السالف، وقوله: ﴿مِنْ قَوْمٍ﴾ معناه عند الشافعي: في قوم فعبر بـ (من) عن (في) إبدالًا لحروف الجر بعضها من بعض، ثم ذكر الدية والكفارة بقتل (الذمي) (^١) في دار الإسلام فقال: ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ فدلت الآية على ما قدمناه، ففي الخطأ الدية بإجماع.\nفصل:\nقوله: ﴿إِلَّا خَطَأً﴾ ظاهره ليس مرادًا، فإنه لا يسوغ له قتله خطأ ولا عمدًا، لكن تقديره: لكن إن خطأه، ولا يصح أن يكون (إلا) بمعنى الواو؛ لأنه لا يعرف (إلا) بمعنى حرف العطف؛ ولأن الخطأ لا يحذر؛ لأنه ليس بشيء يقصد.\nوحكى سيبويه أن (إلا) تأتي بمعنى (لكن) كثيرًا.\nوقال الأصمعي وأبو عبيد: المعنى إلا أن يقتله مخطئا، وكذا قال الزجاج: أن معنى أن يقتل مؤمنًا البتة إلا خطأ، وهو استثناء منقطع،\n_________\n(^١) في الأصل: (مؤمن)، وما أثبتناه من (ص ١)، ولعله الصواب بدليل الآية.","vol":"31","page":357},{"text":"ومعنى ﴿إِلَّا أَنْ يَصَّدَّقُوا﴾ أي: إلا أن يتصدق أهل القتيل على من لزمته دية القتيل (فيعفو عنه ويتجاوز) (^١) عن دمه فتسقط عنه.\nقال مجاهد وعكرمة: وهذِه الآية نزلت في عياش بن أبي ربيعة المخزومي، قتل رجلًا مسلمًا ولم يعلم بإسلامه، وكان ذلك يعذبه بمثله مع أبي جهل، ثم أسلم وخرج مهاجرًا إلى رسول الله - ﷺ - فلقيه عياش في الطريق فقتله وهو يحسبه كافرًا، ثم جاء إلى رسول الله - ﷺ - فأخبره بذلك، فأمره أن يعتق رقبة ونزلت الآية، حكاه الطبري عنهما (^٢).\nوقال السدي: قتله يوم الفتح وقد خرج من مكة، ولا يعلم بإسلامه، وقيل: نزلت في أبي عامر والد أبي الدرداء، خرج إلى سرية فعدل إلى شعب فوجد رجلًا في غنم فقتله، وأخذها وكان يقول: لا إله إلا الله، فوجد في نفسه من ذلك فذكره لرسول الله - ﷺ - فأنكر عليه قتله إذ قال: لا إله إلا الله، فنزلت (^٣).\nوقيل: نزلت في والد أبي حذيفة بن اليمان، قتل خطأ يوم أحد حسبما سلف.\nفصل:\nوقوله: ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ﴾ يعني: فإن كان هذا القتيل الذي قتله المؤمن خطأ من قوم ناصبوكم الحرب على الإسلام فقتله مؤمن فتحرير رقبة مؤمنة ولا دية تؤدى إلى قومه؛ لئلا يتقووا بها عليكم ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ أي: عهد وذمة وليسوا\n_________\n(^١) كذا بالأصل وفي \"ابن بطال\" ٨/ ٥١٣: (فيعفوا عنه ويتجاوزوا).\n(^٢) \"تفسير الطبري\" ٤/ ٢٠٥.\n(^٣) انظر هذِه الآثار في \"تفسير الطبري\" ٤/ ٢٠٥ - ٢٠٦ (١٠٠٩٥ - ١٠٠٩٩)","vol":"31","page":358},{"text":"أهل حرب لكم ﴿فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ﴾ يعني على عاقلته وتحرير رقبة مؤمنة كفارة قتله.\nثم اختلف أهل التأويل في صفة هذا القتيل الذي هو من قوم بيننا وبينهم ميثاق، هل هو مؤمن أو كافر؟ على قولين:\nأحدهما: أنه كافر (إلا) (^١) أنه لزمت قاتليه ديته؛ لأن له ولقومه عهدًا فوجب أداء ديته إلى قومه للعهد الذي بينهم وبين المؤمنين، وأنها مال من أموالهم فلا يحل للمؤمنين أموالهم بغير طيب أنفسهم، قاله ابن عباس والنخعي والزهري، قالوا: ودية الذمي كدية المسلم.\nثانيهما: أنه مؤمن، قاله النخعي وجابر بن زيد والحسن البصري (^٢).\nقال الطبري: وأولاهما عندي قول من قال: إنه من أهل العهد؛ لأن الله أبهم ذلك فقال: ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ ولم يقل؛ وهو مؤمن، كما قال في القتيل من المؤمنين وأهل الحرب ﴿وَهُوَ مُؤْمِنٌ﴾ إذ ليس هناك مستحق لها إن كان أولياؤه كفارًا (^٣).\nومذهب مالك أن المسلم إذا قُتِلَ في دار الحرب خطأ أن فيه الدية، وإن قتل عمدًا قتل به قاتله، وقال أبو حنيفة والشافعي: لا قود فيه.\nوالمعنى في إيجاب الكفارة في ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ لأجل إيمانه، والدية دفعت من أجل الميثاق والميراث للمسلمين.\nقال: وهذا الآخر منسوخ؛ لأن المهادنات والمواثيق كانت بين الشارع وطوائف من المشركين، فنسخ ذلك بسورة براءة بقوله:\n_________\n(^١) في الأصل (لا)، والمثبت من \"شرح ابن بطال\" ٨/ ٥١٣.\n(^٢) انظر هذِه الآثار في \"تفسير الطبري\" ٤/ ٢١٠ - ٢١١ (١٠١٢٢ - ١٠١٣٠).\n(^٣) \"تفسير الطبري\" ٤/ ٢١١.","vol":"31","page":359},{"text":"﴿فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ﴾ [التوبة: ٢] وقال: ﴿وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً﴾ [التوبة: ٣٦] وفيها أمن أهل الذمة، واستقر الأمر في مشركي العرب بعد الأربعة أشهر على الدخول في الإسلام وإعطاء الجزية أو القتال، فكان هذا ناسخًا لما مضى قبله فلا دية الآن لمسلم يقتل في دار الحرب إذا كان في جملتهم إذ لا ميثاق.\nألا تراه قال: ﴿إِلَّا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ وقال مالك في: \"كتاب محمد\" و\"المستخرجة\" في قوله تعالى: ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ﴾ لم يذكر فيه دية لمؤمن أسلم ولم يهاجر من مكة فلا دية له إذا قتل؛ لقوله تعالى: ﴿مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهَاجِرُوا﴾ [الأنفال: ٧٢] وروى محمد، عن ابن القاسم في علج دعا إلى المبارزة بين الصفين فبرز إليه رجل، ثم رماه آخر (لم يبارزه فقتله) (^١) فديته على الذي رماه؛ لأنه تأول فأخطأ، وليعتق رقبة مؤمنة، وقال أشهب: لا بأس يعينه ولا دية عليه (^٢).\nوهذِه الآية حجة للمخالفين في أن من أسلم بدار الحرب فلم يخرج إلينا لا دية فيه، فحصل الخلاف في الآية في موضعين: أحدهما: أنه إذا قتل مسلم قاطن بدار الحرب فيه دية. وقال ابن عباس: لا دية له (^٣).\nوإن قتل بدار الإسلام إذا كان قومه كفارًا وقتله خطأ وداه.\nوالحاصل ثلاثة أقوال: الدية مطلقًا سواء قتل ببلاد الحرب أو ببلاد الإسلام لا مطلق التفضيل بينهما.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"النوادر والزيادات\" ١٣/ ٤٨٩ - ٤٩٠.\n(^٣) رواه الطبري في \"تفسيره\" ٤/ ٢٠٩ (١٠١١٤، ١٠١١٩).","vol":"31","page":360},{"text":"الثاني: في الميثاق هل هو مسلم أو كافر كما سلف.\nفصل:\nقوله تعالى: ﴿فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ﴾ يعني: عن الرقبة خاصة، قاله مجاهد، وقال مسروق: عن الرقبة والدية (^١)، والأول أولى، كما قال الطبري؛ لأن دية الخطأ على عاقلة القاتل، والكفارة على القاتل بالإجماع، فلا يقضي صوم صائم عما لزم الآخر في ماله (^٢).\nفصل:\nقوله: ﴿تَوْبَةً مِنَ اللهِ﴾ يعني: رحمة من الله لكم وإلى التيسير عليكم بتخفيفه عنكم بتحرير الرقبة المؤمنة إذا أيسرتم بها ﴿وَكَانَ اللهُ عَلِيمًا حَكِيمًا﴾ أي: لم يزل عليمًا بما يصلح عباده فيما يكلفهم من فرائضه، حكيمًا بما يقضي فيه ويأمر.\n_________\n(^١) \"تفسير الطبري\" ٤/ ٢١٧ (١٠١٧٧ - ١٠١٧٨).\n(^٢) \"تفسير الطبري\" ٤/ ٢١٧.","vol":"31","page":361},{"text":"<span data-type='title' id=toc-4087>١٢ - باب إِذَا أَقَرَّ بِالْقَتْلِ مَرَّةً قُتِلَ</span>\n٦٨٨٤ - حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ. حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ أَنَّ يَهُودِيًّا رَضَّ رَأْسَ جَارِيَةٍ بَيْنَ حَجَرَيْنِ، فَقِيلَ: لَهَا مَنْ فَعَلَ بِكِ هَذَا؟ أَفُلَانٌ أَفُلَانٌ؟ حَتَّى سُمِّيَ اليَهُودِيُّ فَأَوْمَأَتْ بِرَأْسِهَا، فَجِيءَ بِالْيَهُودِيِّ فَاعْتَرَفَ، فَأَمَرَ بِهِ النَّبِيُّ - ﷺ - فَرُضَّ رَأْسُهُ بِالْحِجَارَةِ. وَقَدْ قَالَ هَمَّامٌ: بِحَجَرَيْنِ. [انظر: ٣٤١٣ - مسلم: ١٦٧٢ - فتح ١٢/ ٢١٣]\nذكر فيه حديث أنس - ﵁ - في المرضوضة، وهو حجة على الكوفيين في قولهم في أنه لا بد أن يقر مرتين، كما لا بد في الزنا من أربعة. وقولهم خلاف الحديث؛ لأنه لم يذكر فيه أن اليهودي أقر أكثر من مرة واحدة، ولو كان فيه حكم معلوم لبينه، وبه قال مالك والليث والشافعي، وقد سلف في أبواب الزنا مذاهب العلماء فيه.","vol":"31","page":362},{"text":"<span data-type='title' id=toc-4088>١٣ - باب قَتْلِ الرَّجُلِ بِالْمَرْأَةِ</span>\n٦٨٨٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَتَلَ يَهُودِيًّا بِجَارِيَةٍ قَتَلَهَا عَلَى أَوْضَاحٍ لَهَا. [انظر: ٢٤١٣ - مسلم: ١٦٧٢ - فتح ١٢/ ٢١٣]\nذكر فيه حديث أنس - ﵁ - في الأوضاح مختصرًا، وهو ظاهر فيما ترجم له، وهو قول فقهاء عامة الأمصار وجماعة العلماء، وكذلك تقتل المرأة بالرجل، وشذ الحسن، ورواه عن عطاء فقالا: إن قتل أولياء المرأة الرجل بها أدَّو نصف الدية، وإن قتل أولياء الرجل المرأة أخذوا من أوليائها نصف دية الرجل، وروي مثله عن الشعبي، عن علي - ﵁ - (^١)، وبه قال عثمان البتي، حجة الجماعة حديث الباب حيث قتل اليهودي بالمرأة، فدل على إثبات القصاص بين الرجال والنساء، وفيه قتل الكافر بالمسلم.\n_________\n(^١) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٥/ ٤٠٩ - ٤١٠ (٢٧٤٧١ - ٢٧٤٧٦).","vol":"31","page":363},{"text":"<span data-type='title' id=toc-4089>١٤ - باب القِصَاصِ بَيْنَ الرِّجَالِ وَالنِّسَاءِ فِي الْجِرَاحَاتِ</span>\nوَقَالَ أَهْلُ الْعِلْمِ: يُقْتَلُ الرَّجُلُ بِالْمَرْأَةِ. وَيُذْكَرُ عَنْ عُمَرَ: تُقَادُ الْمَرْأَةُ مِنَ الرَّجُلِ فِي كُلِّ عَمْدٍ يَبْلُغُ نَفْسَهُ فَمَا دُونَهَا مِنَ الْجِرَاحِ. وَبِهِ قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَإِبْرَاهِيمُ وَأَبُو الزِّنَادِ، عَنْ أَصْحَابِهِ. وَجَرَحَتْ أُخْتُ الرُّبَيِّعِ إِنْسَانًا، فَقَالَ النَّبِيُّ - ﷺ -: «الْقِصَاصُ».\n\n٦٨٨٦ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مُوسَى بْنُ أَبِي عَائِشَةَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: لَدَدْنَا النَّبِيَّ - ﷺ - فِي مَرَضِهِ، فَقَالَ: «لَا تَلُدُّونِي». فَقُلْنَا: كَرَاهِيَةُ المَرِيضِ لِلدَّوَاءِ. فَلَمَّا أَفَاقَ قَالَ: «لَا يَبْقَى أَحَدٌ مِنْكُمْ إِلاَّ لُدَّ، غَيْرَ الْعَبَّاسِ فَإِنَّهُ لَمْ يَشْهَدْكُمْ». [انظر: ٤٤٥٨ - مسلم: ٢٢١٣ - فتح ١٢/ ٢١٤]\nقد فرغنا الكلام منه آنفًا.\nثم قال: (وَيُذْكَرُ عَنْ عُمَرَ: تُقَادُ المَرْأَةُ مِنَ الرَّجُلِ في كُلِّ عَمْدٍ يَبْلُغُ نَفْسَهُ فَمَا دُونَهَا مِنَ الِجرَاحِ).\nهذا قول مالك والشافعي والثوري والأوزاعي وأكثر الفقهاء، وخالف أبو حنيفة فقال: لا قصاص بين الرجال والنساء فيما دون النفس من الجراح، احتج أصحابه بأن المساواة عندهم معتبرة في النفس دون الأطراف. ألا ترى أن اليد الصحيحة لا تؤخذ بيد شلاء، والنفس الصحيحة تؤخذ بالمريضة، (وهذِه) (^١) نكتهم وعليها (يبوبون) (^٢) الكلام، وكذلك لا يقطعون يد المرأة بيد الرجل، ولا يد (الحرة\n_________\n(^١) من (ص ١).\n(^٢) كذا بالأصل وفي \"ابن بطال\" ٨/ ٥١٦: (يبنون).","vol":"31","page":364},{"text":"بالحر) (^١) وإن جرى القصاص بينهما في النفس.\nقال ابن المنذر: ولما أجمعوا أن نفسه (بنفسها) (^٢)، وهي أكبر الأشياء، واختلفوا فيما دونها، كان ما اختلفوا فيه مردودًا إلى ما أجمعوا عليه؛ لأن الشيء إذا أبيح منه الكثير فالقليل أولى. وحديث الربيع يبين أن القصاص بين الرجل والمرأة فيما دون النفس؛ ولأن كل شخصين جرى القصاص بينهما في النفس فكذلك فيما دونها كالرجلين والمرأتين، وإنما لم تؤخذ اليد الصحيحة بالشلاء؛ لأن اليد الشلاء ميتة والنفس الحية لا تؤخذ بالنفس الميتة فسقط اعتراضهم.\nفصل:\nولما ذكر البخاري عن عمر - ﵁ - ما ذكر أعقبه بقوله: وَبِهِ قَالَ عُمَرُ بْنُ عَبْدِ العَزِيزِ وَإِبْرَاهِيمُ وَأَبُو الزِّنَادِ، عَنْ أَصْحَابِهِ. قال: وَجَرَحَتْ أُخْتُ الرُّبَيِّعِ إِنْسَانًا، فَقَالَ النَّبِيُّ - ﷺ -: \"الْقِصَاصُ\".\nثم ساق حديث عائشة - ﵂ -: لَدَدْنَا رسول اللهَ - ﷺ - في مَرَضِهِ، فَقَالَ: \"لَا تَلُدُّونِي\". فَقُلْنَا: كَرَاهِيَةُ المَرِيضِ لِلدَّوَاءِ. فَلَمَّا أَفَاقَ قَالَ: \"لَا يَبْقَى أحد مِنْكُمْ إِلَّا لُدَّ، غَيْرَ العَبَّاسِ فَإِنَّهُ لَمْ يَشْهَدْكُمْ\" وقد سلف.\nأثر عمر - ﵁ - أخرجه ابن أبي شيبة بإسناد صحيح: حدثنا جرير، عن مغيرة، عن إبراهيم، عن شريح قال: أتاني عروة البارقي من عند عمر بن الخطاب - ﵁ - أن جراحات الرجال والنساء .. الحديث (^٣).\n_________\n(^١) كذا بالأصل، وفي \"ابن بطال\" ٨/ ٥١٦: (الحر بالعبد).\n(^٢) في الأصل: (بنفسه)، والمثبت من \"شرح ابن بطال\" ٨/ ٥١٦\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٤١١ (٢٧٤٨٧).","vol":"31","page":365},{"text":"والتعليق عن عمر بن عبد العزيز وأبي الزناد أخرجه ابن أبي شيبة بإسناد جيد عن وكيع، ثنا سفيان، عن عبد الله بن ذكوان أبى الزناد، عن عمر بن عبد العزيز. قال: وحدثنا وكيع، ثنا سفيان، عن جعفر بن برقان عن عمر، به (^١).\nفصل:\nقوله: (وجرحت أخت الرُّبَيّع إنسانًا) هو بضم الراء وفتح الباء الموحدة وتشديد المثناة تحت. وهذا أخرجه مسلم عن أبي بكر بن أبي شيبة ثنا عفان، ثنا حماد بن سلمة، ثنا ثابت بن أسلم، ثنا أنس بن مالك قال: جرحت أخت الربيع .. الحديث (^٢).\nوادعى ابن التين أنه كذا وقع هنا في غير موضع من البخاري، أن الربيع هي الجانية، وكذا في كتاب مسلم، والذي رأيناه في نسخ البخاري الصحيحة هنا الربيع بحذف أخت (^٣).\nفصل:\nوقد أسلفنا اتفاق علماء الأمصار على قتل الرجل بالمرأة وعكسه إذا كان عمدًا إلا من شذ، وأن مالكًا والثوري والأوزاعي والشافعي، وأكثر الفقهاء ذهبوا إلى أن القصاص بين الرجال والنساء في الجراحات كما\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٤١٠ (٢٧٤٧٧).\n(^٢) مسلم (١٦٧٥) كتاب: القسامة، باب: إثبات القصاص في الأسنان وما في معناها.\n(^٣) ورد بهامش الأصل: والذي راجعته الآن لبعض أصولنا الدمشقية الصحيحة فيها (أخت) كما قال ابن التين، وكذا في أصلنا الذي قرأناه على شيخنا العراقي بالقاهرة من رواية أبي ذر، وهذا المكان فيه كلام كثير للناس، وصوب شيخنا عدم (أخت)، وصوب بعضهم (أخت) والله أعلم.","vol":"31","page":366},{"text":"هو في النفس. ولم يخالف فيه إلا أبو حنيفة كما سلف.\nوفي حديث اللدود قصاص الرجل من المرأة؛ لأن أكثر البيت (كانوا) (^١) نساء، وفيه أيضًا أخذ الجماعة بالواحد، ووجهه المخالفة فيما نهاهم، وأنه يؤخذ الناس بالقصاص في أقل من الجراحات؛ لأنه - ﵇ - أمر بأن يقتص له ممن لده في مرضه وآلمه. وهذا دون جراحة ولا قصد لأذى، والقصاص أيضًا في الجراح خلافًا لداود في القتل، ولأبي حنيفة في الجراح.\nفصل:\nواللدود ما يصب من الأدوية في أحد شقي الفم، وقد لد الرجل فهو ملدود وألددته أنا، والتد هو، قاله الجوهري، والذي في الأصل لددناه ثلاثي، وعليه يدل قول الجوهري: لدّ الرجل (^٢)، إذ لو كان رباعيًا لكان ألد الرجل فهو ملد.\n_________\n(^١) علم عليها في الأصل: كذا. [قلت: ولعله يقصد أن الصواب: (كنَّ)].\n(^٢) \"الصحاح\" ٢/ ٥٣٥.","vol":"31","page":367},{"text":"<span data-type='title' id=toc-4090>١٥ - باب مَنْ أَخَذَ حَقَّهُ أَوِ اقْتَصَّ دُونَ السُّلْطَانِ</span>\n٦٨٨٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ الأَعْرَجَ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ: إِنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «نَحْنُ الآخِرُونَ السَّابِقُونَ [يَوْمَ الْقِيَامَة] \". [انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح ١٢/ ٢١٥]\n\n٦٨٨٨ - وَبِإِسْنَادِهِ: «لَوِ اطَّلَعَ فِي بَيْتِكَ أَحَدٌ، وَلَمْ تَأْذَنْ لَهُ خَذَفْتَهُ بِحَصَاةٍ فَفَقَأْتَ عَيْنَهُ، مَا كَانَ عَلَيْكَ مِنْ جُنَاحٍ». [٦٩٠٢ - مسلم: ٢١٥٨ - فتح ١٢/ ٢١٦]\n\n٦٨٨٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ حُمَيْدٍ، أَنَّ رَجُلًا اطَّلَعَ فِي بَيْتِ النَّبِيِّ - ﷺ -، فَسَدَّدَ إِلَيْهِ مِشْقَصًا. فَقُلْتُ: مَنْ حَدَّثَكَ؟ قَالَ: أَنَسُ بْنُ مَالِكٍ. [انظر: ٦٢٤٢ - مسلم: ٢١٥٧ - فتح ١٢/ ٢١٦]\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ - سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ\".\nوبإسناده: \"لَوِ اطَلعَ عليك أحد في بَيْتِكَ وَلَمْ تَأْذَنْ لَهُ فخَذَفْتَهُ بِحَصَاةٍ فَفَقَأْتَ عَيْنهُ، مَا كَانَ عَلَيْكَ مِنْ جُنَاحٍ\".\nحَدَّثنَا مُسَدَّد، ثَنَا يَحْييَ، عَنْ حُمَيْدٍ، أَنَّ رَجُلًا اطَّلَعَ فِي بَيْتِ النَّبِيِّ - ﷺ -، فَسَدَّدَ إِلَيْهِ مِشْقَصًا. فقُلْتُ: مَنْ حَدَّثَكَ؟ قَالَ: أَنَسٌ - ﵁ -.\nالحديث الأول ظاهر لما ترجم له دون الثاني؛ لأن تسديد المشقص إليه كان من فعله، وكل سلطان يتأتى منه، وحديث سهل بن سعد الآتي في باب: من أطلع في بيت قوم ففقئوا عينه (^١)، شاهد للباب أيضًا، وفي رواية صحيحة: \"فلا تودية ولا قصاص\" (^٢).\n_________\n(^١) يأتي برقم (٦٩٠١).\n(^٢) رواه ابن حبان ١٣/ ٣٥١ (٦٠٠٤) ولفظه: \"فلا دية ولا قصاص\".","vol":"31","page":368},{"text":"وروي عن عمر أيضًا مع أبي هريرة، وبه قال الشافعي، وفي \"نوادر ابن أبي زيد\" عن مالك مثله، والمعروف عن ابن وهب ويحيى بن عمر: إذا عضه فجذب يده فقلع سنه أنه لا شيء وهو هدر، ومشهور مذهب مالك: أن عليه القود كما سيأتي، وفي رواية لابن أبي عاصم: \"حرج\" بدل \"جناح\" (^١)، وفي أخرى: \"ما كان عليه من ذلك شيء\" (^٢) وفي أخرى: \"يحل لهم فقء عينه\" (٢). وروى من حديث ثوبان مرفوعًا: \"لا يحل لامرئ من المسلمين أن ينظر في جوف بيت حتى يستأذن، فإن فعل فقد دخل\" (٢).\nوقال الطحاوي: لم أجد لأصحابنا في المسألة نصًا، غير أن أصلهم أن من فعل شيئًا دفع به عن نفسه بما له فعله أنه لا يضمن ما تلف به كالمعضوض إذا انتزع يده مِنْ فيِّ العاض؛ لأنه دفع عن نفسه، فلما كان من حق صاحب البيت أن لا يطلع أحد في بيته قاصدًا لذلك أن له منعه ودفعه فكان ذهاب عينه هدرًا، على هذا يدل مذهبهم.\nقال أبو بكر الرازي: ليس هذا بشيء، ومذهبهم أنه يضمن؛ لأنه يمكنه أن يمنعه من الاطلاع من غير فقء العين بخلاف المعضوض؛ لأنه لم يمكنه خلاصه إلا بكسر سن العاض (^٣).\nوروى ابن عبد الحكم عن مالك أن عليه القود؛ ولأنه - ﵇ - قال: \"لو أعلم أنك تنظر لفقأت عينك\" (^٤) وهو لا يقول إلا ما يجوز فعله، ومن فعل ما يجوز فعله لم يكن عليه قود.\n_________\n(^١) \"الديات\" ص ٨٣.\n(^٢) \"الديات\" ص ٨٤.\n(^٣) \"التفسير الكبير\" ٢٣/ ١٩٩.\n(^٤) رواه الطبراني في \"المعجم الكبير\" ٦/ ١١١ (٥٦٧٠).","vol":"31","page":369},{"text":"وقال المالكيون: مما يدل على أن الحديث خرج مخرج التغليظ، إجماعهم على أن رجلًا لو اطلع على عورة رجل أو بيته أو دخل داره بغير إذنه لا يجب عليه أن يفقأ عينه، وهجوم الدار أشد وأعظم من التسلل.\nوقد اتفقوا على أن من فعل فعلًا استحق عليه العقوبة من قتل أو غيره؛ لأنه لا يسقط عنه سواء كان في موضعه أو فارقه. وقد روي عن أصحاب رسول الله - ﷺ - أنهم توعدوا ولم ينفذوه، فروى الزهري عن عمر أنه قال لقيس بن مكشوح المرادي: نبئت أنك تشرب الخمر. قال: والله يا أمير المؤمنين لقد أقللت وأسأت، أما والله ما مشيت خلف ملك قط إلا حدثت نفسي بقتله، قال: فهل حدثتك نفسك بقتلي؟ قال: لو هممت فعلت. قال: أما والله لو قلت لضربت عنقك، اخرج لعنك الله، والله لا بت الليلة معي فيها. فقال له عبد الرحمن بن عوف: لو قال: نعم، (ضربت عنقه؟) (^١) قال: (لا) (^٢) والله، ولكن استرهبته بذلك (^٣).\nوروى جرير بن عبد الحميد عن عطاء بن السائب، عن أبي عبد الرحمن قال: قال علي - ﵁ -: لا أوتى برجل وقع بجارية امرأته (إلا رجمته، فما كان إلا يسيرًا حتى أتي برجل وقع بجارية امرأته) (^٤) فقال: أخرجوه عني أخزاه الله.\nقلت: وحمل الحديث على ظاهره أولى.\n_________\n(^١) في الأصل: (لضربت عنقك) والمثبت من (ص ١).\n(^٢) من (ص ١).\n(^٣) ذكره المتقي الهندي في \"كنز العمال\" ٣/ ٦٩١، وعزاه لابن جرير في \"تهذيب الآثار\".\n(^٤) من (ص ١).","vol":"31","page":370},{"text":"فصل:\nاتفق أئمة الفتوى -كما نقله المهلب وغيره- على أنه لا يجوز لأحد أن يقتص من أحد حقه دون السلطان، وليس للناس أن يقتص بعضهم من بعض؛ لأن ذلك من الفساد، وإنما ذلك للسلطان أو منصوبه؛ ولهذا جعله الله لقبض أيدي الناس وليوصل الطالب إلى حقه وينتصف المظلوم من ظالمه، ولو ترك الأمر إلى أن ينتصف كل امرئ بنفسه فسدت الأمور، وقد يتجاوز الأمر فيأخذ ما يجب له أو يتجاوز ما يجب له، وتأول أكثرهم هذا الحديث على أنه خرج على التغليظ والتوعد والزجر عن الاطلاع على العورات، وإنما اختلفوا فيمن أقام الحد على عبده أو أمته كما سلف، ويجوز عند العلماء أن يأخذ حقه دون السلطان في المال خاصة إذا جحده إياه ولم يقم له بينة على حقه، على ما جاء في حديث هند مع أبي سفيان السالف قبل، فإن كان السلطان لا ينتصر للمظلوم ولا يوصله إلى حقه جاز له أن يقتص دون الإمام.\nفصل:\nقوله: \"فخذفته\" هو بالخاء والذال المعجمتين، أي: رميته بحصاة أو نواة تأخذها بين سبابتك، أو تجعل مخذوفة ترمي بها بين إبهامك والسبابة، قاله الهروي.\nوقوله: \"فسدد إليه مشقصًا\" هو بالسين المهملة من سدد كما هو في الأصول، وقال ابن التين: رويناه بتشديد الشين (المعجمة، كذا قال، ومعناه: أوثقه. قال: وروي بالسين) (^١) أي: قومه وهداه إلى ناحيته،\n_________\n(^١) من (ص ١).","vol":"31","page":371},{"text":"والمشقص من السهام: ما طال وعرض، وقيل: هو العريض النصل، وسلف الخلاف فيه.\nفصل:\nوقوله: (\"نحن الآخرون السابقون\") يعني: آخر الأمم في الدنيا وسابقيهم في الآخرة إلى الجنة، وأدخله في الباب وليس معه؛ لأنه سمع الحديثين معًا.","vol":"31","page":372},{"text":"<span data-type='title' id=toc-4091>١٦ - باب إِذَا مَاتَ فِي الزِّحَامِ أَوْ قُتِلَ</span>\n٦٨٩٠ - حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُور، أَخْبَرَنَا أَبُو أُسَامَةَ قَالَ: هِشَامٌ أَخْبَرَنَا، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا كَانَ يَوْمَ أُحُدٍ هُزِمَ المُشْرِكُونَ، فَصَاحَ إِبْلِيسُ: أَيْ عِبَادَ اللهِ، أُخْرَاكُمْ. فَرَجَعَتْ أُولَاهُمْ، فَاجْتَلَدَتْ هِيَ وَأُخْرَاهُمْ، فَنَظَرَ حُذَيْفَةُ فَإِذَا هُوَ بِأَبِيهِ اليَمَانِ فَقَالَ: أَيْ عِبَادَ اللهِ، أَبِي أَبِي. قَالَتْ: فَوَاللهِ مَا احْتَجَزُوا حَتَّى قَتَلُوهُ. قَالَ حُذَيْفَةُ: غَفَرَ اللهُ لَكُمْ. قَالَ عُرْوَةُ: فَمَا زَالَتْ فِي حُذَيْفَةَ مِنْهُ بَقِيَّةٌ حَتَّى لَحِقَ بِاللهِ. [انظر: ٣٢٩٠ - فتح ١٢/ ٢١٧]\nذكر فيه حديث عائشة - ﵂ - في قتل والد حذيفة السالف، وقد سلف فقهه ومذاهب العلماء فيه.\nومعنى: (مَا احْتَجَزُوا حَتَّى قَتَلُوهُ): ما تركوه ولا كفوا عنه، ومن ترك شيئًا فقد انحجز عنه.","vol":"31","page":373},{"text":"<span data-type='title' id=toc-4092>١٧ - باب إِذَا قَتَلَ نَفْسَهُ خَطَأً فَلَا دِيَةَ (فيه)</span> (^١)\n٦٨٩١ - حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - إِلَى خَيْبَرَ، فَقَالَ رَجُلٌ مِنْهُمْ: أَسْمِعْنَا يَا عَامِرُ مِنْ هُنَيْهَاتِكَ. فَحَدَا بِهِمْ، فَقَالَ النَّبِيُّ - ﷺ -: «مَنِ السَّائِقُ؟» قَالُوا: عَامِرٌ. فَقَالَ: «﵀». فَقَالُوا: يَا رَسُولَ اللهِ، هَلاَّ أَمْتَعْتَنَا بِهِ. فَأُصِيبَ صَبِيحَةَ لَيْلَتِهِ، فَقَالَ الْقَوْمُ: حَبِطَ عَمَلُهُ، قَتَلَ نَفْسَهُ. فَلَمَّا رَجَعْتُ -وَهُمْ يَتَحَدَّثُونَ أَنَّ عَامِرًا حَبِطَ عَمَلُهُ- فَجِئْتُ إِلَى النَّبِيِّ - ﷺ - فَقُلْتُ: يَا نَبِيَّ اللهِ، فَدَاكَ أَبِي وَأُمِّي، زَعَمُوا أَنَّ عَامِرًا حَبِطَ عَمَلُهُ. فَقَالَ: «كَذَبَ مَنْ قَالَهَا، إِنَّ لَهُ لأَجْرَيْنِ اثْنَيْنِ، إِنَّهُ لَجَاهِدٌ مُجَاهِدٌ، وَأَيُّ قَتْلٍ يَزِيدُهُ عَلَيْهِ؟!». [انظر: ٢٤٧٧ - مسلم: ١٨٠٢ - فتح ١٢/ ٢١٨]\nزاد الإسماعيلي: ولا إذا قتل عمدًا.\nذكر فيه حديث سلمة - ﵁ -: خَرَجْنَا مَعَ النَّبِيِّ - ﷺ - إلَي خَيْبَرَ، فَقَالَ رَجُلٌ مِنْهُمْ: أَسْمِعْنَا يَا عَامِرُ .. الحديث، ولم يبين فيه صفة قتل عامر نفسه كما ترجم له، حتى قال الإسْمَاعيلي: ليس مطابقًا لما بوب له. وبينه قبل في كتاب الأدب: أن سيفه كان قصيرًا فتناول به يهوديًّا ليضربه، فرجع ذبابه فأصاب ركبته فمات منه، وفي آخره: \"قل عربي نشأ بها مثله\" بدل قوله هنا: (\"وَأَيُّ قَتْلٍ يَزِيدُهُ عَلَيْهِ\")، وفي رواية أبي ذر: (\"وأي قتيل يزيد عليه\"). قال ابن بطال: وأبو الفضل، وكأنه الصواب (^٢).\nواختلف العلماء فيمن قتل نفسه، أو أصابها عمدًا أو خطأ:\nفقال ربيعة ومالك والشافعي وأبو حنيفة والثوري: لا تعقله العاقلة.\nوقال الأوزاعي وأحمد وإسحاق: ديته على عاقلته، فإن عاش فهي\n_________\n(^١) ورد بهامش الأصل: (له)، وقال: كذا في بعض أصولي الذي راجعته الآن.\n(^٢) \"شرح ابن بطال\" ٨/ ٥١٩.","vol":"31","page":374},{"text":"له، وإن مات فهي لورثته (^١). واحتجوا بما روي أن رجلًا كان يسوق حمارًا، فضربه بعصا فأصابت عين نفسه ففقأتها، فقضى عمر - ﵁ - بديته على عاقلته وقال: أصابته يد من أيدي المسلمين.\nوحديث الباب حجة للأول؛ حيث لم يوجب الشارع لعامر دية على عاقلة ولا غيرها، ولو وجب عليها شيء لبينه؛ لأنه مكان يحتاج فيه إلى البيان، بل شهد له بأن له أجرين والنظر ممتنع أن يجب للمرء على نفسه شيء بدليل الأطراف، وكذا النفس.\nواحتج مالك في ذلك بقوله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾ [النساء: ٩٢] ولم يقل: من قتل نفسه خطأ، وإنما يجعل العقل فيما أصاب به إنسان إنسانًا، ولم يذكر ما أصاب به نفسه، ثم إن الدية إنما وجبت على العاقلة تخفيفًا على الجاني، فإذا لم يجب عليه لأحد شيء لم يحتج إلى التخفيف عنه، وجعلت الدية أيضًا على العاقلة معونة للجاني فتؤدى إلى غيره، فمحال أن يؤدى عنه إليه.\nفصل:\nقوله: (\"إِنَّ لَهُ لأَجْرَينِ اثْنَثنِ، إِنَّهُ لَجَاهِد مُجَاهِدٌ\") لعله يريد أنه نزل به من البلاء ما امتحن به حتى اختار الموت وتمناه، وهذا فسر به الهروي، قوله: (\"أعوذ بك من جهد البلاء\").\nوقوله: (\"مجاهد\") أي: في سبيل الله. وقيل: معناه جاهد في الخير مجاهد في سبيل الله، وروي: \"إنه لجاهد ومجاهد\" (^٢) أي: حضر مواطن من الجهاد عدة، مجاهد: جمع مجهد.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ١١٤، و\"المغني\" ١٢/ ٣٣ - ٣٤.\n(^٢) ورد بهامش الأصل: الرواية الثانية في الحديث: \"لجاهد مجاهد\".","vol":"31","page":375},{"text":"وقو له: (\"وأي قتل (يزيده) (^١) عليه\") وروي: \"يزيد\"، وروي: \"قتيل\"، أي: أنه بلغ أرقى الدرجات وفضل النهاية، وإنما قالوا: حبط عمله؛ لقوله تعالى: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ [النساء: ٢٩] وهذا إنما هو فيمن يتعمد قتل نفسه، إذ الخطأ لا ينهى عنه أحد.\nقال الداودي: ويحتمل أن يكون هذا قبل قوله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾.\nوقوله: (أَسْمِعْنَا مِنْ هُنَياتِكَ) وروي: (هُنَيْهَاتِكَ) هنية: تصغير هناة، وأصلها: خصلات شعر.\nوفيه: جواز قول الشعر والرجز لمن يستعين به على عمل البر الذي هو فيه؛ لأن فيه معونة على السير وراحة للقلوب.\n_________\n(^١) في الأصل: (يزيد)، والمثبت من (ص ١).","vol":"31","page":376},{"text":"<span data-type='title' id=toc-4093>١٨ - باب إِذَا عَضَّ رَجُلًا فَوَقَعَتْ ثَنَايَاهُ</span>\n٦٨٩٢ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ قَالَ: سَمِعْتُ زُرَارَةَ بْنَ أَوْفَى، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ أَنَّ رَجُلًا عَضَّ يَدَ رَجُلٍ فَنَزَعَ يَدَهُ مِنْ فَمِهِ، فَوَقَعَتْ ثَنِيَّتَاهُ، فَاخْتَصَمُوا إِلَى النَّبِيِّ - ﷺ - فَقَالَ: «يَعَضُّ أَحَدُكُمْ أَخَاهُ كَمَا يَعَضُّ الْفَحْلُ، لَا دِيَةَ لَكَ». [مسلم: ١٦٣٧ - فتح ١٢/ ٢١٩]\n\n٦٨٩٣ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ صَفْوَانَ بْنِ يَعْلَى، عَنْ، أَبِيهِ قَالَ: خَرَجْتُ فِي غَزْوَةٍ، فَعَضَّ رَجُلٌ فَانْتَزَعَ ثَنِيَّتَهُ، فَأَبْطَلَهَا النَّبِيُّ - ﷺ -. [انظر: ١٨٤٨ - مسلم: ١٦٧٤ - فتح ١٢/ ٢١٩]\nذكر فيه حديث زُرَارَةَ بْنَ أَوْفَي -وهو أبو حاجب العامري الجرمي قاضي البصرة- عَنْ عِمْرَانَ بْنِ حُصَيْنٍ - ﵄ - أَنَّ رَجُلًا عَضَّ يَدَ رَجُلٍ فَنَزَعَ يَدَهُ مِنْ فيه فَوَقَعَتْ ثَنِيَّتَاهُ، فَاخْتَصَمُوا إلى رسول الله - ﷺ - فقَالَ: \"يَعَضُّ أَحَدُكمْ أَخَاهُ كَمَا يَعَضُّ الفَحْلُ، لَا دِيَةَ لَكَ\".\nوحديث صَفْوَانَ بْنِ يَعْلَى، عَنْ أَبِيهِ قَالَ: خَرَجْتُ فِي غَزْوَةٍ، فَعَضَّ رَجُلٌ (فَانْتَزَعَ) (^١) ثَنِيَّتَهُ، فَأَبْطَلَهَا النَّبِيُّ - ﷺ -.\nالشرح:\nحديث عمران - ﵁ - سلف (^٢)، ولأبي داود من حديث يعلى: \"إن شئت أن أمكنه من يدك فيعضها ثم تنزعها من فيه\" (^٣) وهذا الرجل المعضوض أجير يعلى لا يعلى على ما صححه الحفاظ، وإن كان يحتمل تعدد الواقعة.\n_________\n(^١) في الأصل: (فنزع).\n(^٢) حديث عمران لم يذكره البخاري إلا في هذا الموضع، والذي سلف هو حديث يعلي بن أمية الذي بعده، سلف برقم (١٨٤٨).\n(^٣) أبو داود (٤٥٨٥).","vol":"31","page":377},{"text":"واختلف العلماء في هذا الباب:\nفقالت طائفة: من عض يد رجل فانتزع المعضوض يده من في العاض فقلع سنًّا من أسنان العاض، فلا شيء عليه في السن، وروي عن الصديق وشريح، وهو قول الكوفيين والشافعي، قالوا: ولو جرحه المعضوض في موضع آخر فعليه ضمانه (^١).\nوقال ابن أبي ليلى ومالك: هو ضامن لدية السن.\nوقال عثمان البتي: إن كان انتزعها من ألم ووجع أصابه فلا شيء عليه، وإن انتزعها من غير ألم فعليه الدية.\nحجة الأولين حديث الباب، وفي لفظ: \"أينزع يده من فيه فيعضه كما يعض الفحل، لا دية له\" وهذا خبر لا تجوز مخالفته لصحته، ولعدم مخالف له.\nقالوا: ولا يختلفون أن من شهر سلاحًا وأومأ إلى قتل رجل وهو صحيح العقل، فقتله المشهور عليه دفعًا له عن نفسه، أنه لا ضمان عليه، فإذا لم يضمن نفسه فدفعه عن نفسه كذلك لا يضمن مثله بدفعه إياه عن عضه.\nاحتج أصحاب مالك فقالوا: يحتمل أن يكون سقوط الثنية من شدة (العض) (^٢) لا من نزع صاحب اليد يده؛ لأنه قال: نزع يده فسقطت ثنية العاض؛ ولهذا لم يجب له شيء، وإن كان من فعل صاحب اليد، فقد كان يمكنه أن يخلص يده من غير قلع سنه، فلذلك وجب عليه ضمانها.\n_________\n(^١) \"المبسوط\" ٢٦/ ١٩١، و\"الأم\" ٧/ ١٣٨.\n(^٢) في الأصل: (النزع).","vol":"31","page":378},{"text":"واعتذر ابن داود وابن بطال (^١) عن هذا الحديث بأن مالكًا لم يروه، ولو رواه ما خالفه؛ ولأنه من رواية أهل العراق، وهو غير جيد؛ لأن حديث يعلي بن أمية -الذي هو مثل حديث عمران- رواه عنه ابنه صفوان وهما حجازيان، لا جرم أخذ به من (أصحابه) (^٢) ابن وهب ويحيى بن عمر، وحكي عن مالك أيضًا، وقال يحيى بن عمر: لو بلغ مالكًا ما خالفه.\nومن غرائب الحكايات: ما حكاه أبو الفرج الأصبهاني في \"تاريخه\": أن فلانًا -سماه- كان في سمار الوليد بن يزيد بن عبد الملك، فبينما هو عنده إذ نعس الخليفة فعطس الرجل عطسة شديدة انزعج لها الخليفة وقال: إنما أردت التشويش عليَّ بهذِه العطسة. فحلف أنها لعطاسته دائمًا. فقال: لئن لم تأتني بمن يشهد لك على ذلك لأنكلن بك، فجاء رجل من خواص الخليفة، فقال: أشهد أنه عطس يومًا فسقط ضرسان من أضراسه (^٣).\nفصل:\nالثنية: مقدم الأسنان، ويعض: بفتح العين؛ لأن أصل ماضيه عضض على وزن علم، فيكون مستقبله يعضض، مثل: مس يمس (أصله: يمسس) (^٤)، ومنه قوله تعالى: ﴿وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ﴾ [الفرقان: ٢٧] قال الجوهري: عن أبي عبيدة: وعضضه لغة في الرِّبَاب (^٥). يعني: قبيلة.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٥٢٢.\n(^٢) غير واضحة بالأصل، والمثبت من (ص ١).\n(^٣) انظر: \"الأغاني\" ٣/ ٤٩ ففيها قصة شبيهة بهذه القصة.\n(^٤) من (ص ١).\n(^٥) \"الصحاح\" ٣/ ١٠٩١. مادة (عضض).","vol":"31","page":379},{"text":"<span data-type='title' id=toc-4094>١٩ - باب ﴿النَّفْسَ بِالنَّفْسِ﴾ (^١) [المائدة: ٤٥]</span>\n٦٨٩٤ - حَدَّثَنَا الأَنْصَاريُّ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ - ﵁ -، أَنَّ ابْنَةَ النَّضْرِ لَطَمَتْ\nجَارِيَةً، فَكَسَرَتْ ثَنِيَّتَهَا، فَأَتَوُا النَّبِيَّ - ﷺ - فَأَمَرَ بِالْقِصَاصِ. [انظر: ٢٧٠٣ - مسلم: ١٦٧٥ - فتح ١٢/ ٢٢٣]\nذكر فيه حديث أنس بن مالك - ﵁ - أَنَّ ابنةَ النَّضرِ لَطَمَتْ جَارِيَةً فَكَسَرَتْ ثَنِيَّتَهَا، فَأَتَوُا النَّبِيَّ - ﷺ - فَأَمَرَ بِالْقِصَاصِ. قال تعالى: ﴿وَالسِّنَّ بِالسِّنِّ﴾.\nوأجمع العلماء أن هذِه الآية في العمد، فمن أصاب سن أحد عمدًا ففيه القصاص على حديث أنس هذا.\nواختلف العلماء في سائر عظام الجسد إذا كسرت عمدًا:\nفقال مالك: عظام الجسد كلها فيها القود إذ كسرت عمدًا: الذراعان والعضدان والساقان والقدمان والكعبان والأصابع، إلا ما كان مجوفًا مثل الفخذ وشبهه كالمأمومة والمنقلة والهاشمة والصلب، ففي ذلك الدية.\nوقال الكوفيون: لا قصاص في عظم يكسر ما خلا السن، للآية السالفة، وهو قول الليث والشافعي. واحتج الشافعي فقال: إن دون العظم حائل من لحم وجلد وعصب، فلو استيقنا أنا نكسر عظمه كما كسر عظمه لا نزيد عليه ولا ننقص فعلنا، ولكنا لا نصل إلى العظم حتى ننال منه ما دونه بما ذكرنا أنا لا نعرف قدر ما هو أكثر أو أقل مما نال غيره، وأيضًا فلا نقدر أن يكون كسر ككسر أبدًا فهو ممنوع، وقد أتفقوا كما قال الطحاوي في عظم الرأس فكذلك سائر العظام،\n_________\n(^١) كذا بالأصل، وفي \"اليونينية\" ٩/ ٨ ﴿وَالسِّنَّ بِالسِّنِّ﴾","vol":"31","page":380},{"text":"ويفترق بأن الأول يؤدي إلى الهلاك غالبًا فتغدر لذلك.\nحجة مالك حديث الباب في السن، ولما جاز فيه إذا كسرت وهي عظم فكذلك سائر العظام (إلا عظمًا) (^١) أجمعوا أنه لا قصاص فيه؛ لخوف ذهاب النفس منه؛ ولأنه لا يقدر على الوصول فيه إلى مثل الجناية بالسواء، فلا يجوز أن يفعل ما يؤدي في الأغلب إلى التلف (إذا كان الخارج الأول لم يؤد فعله إلى التلف) (^٢).\nقال ابن المنذر: ومن قال: لا قصاص في عظم فهو مخالف للحديث، والخروج إلى النظر مع وجود الخبر، غير جائز، واتفق جمهور الفقهاء على أن دية الأسنان في الخطأ في كل سن خمس من الإبل. وذكر ابن القوطي في القود من اللسان إذا لم يكن مبلغًا اختلافًا.\nوذكر عن محمد بن عبد الحكم أنه يقيد من الفخذ.\nوقال ابن الجلاب فيما نقله القاضي عبد الوهاب عنه: إن كان الكسر من مفصل مستوٍ ففيه القصاص؛ لأن المماثلة ممكنة، وإن كان منتفيًا فلا قود فيه؛ إذ لا يمكن المماثلة، عملًا بقول مالك: إن كان يستطاع منه القود أُقيد منه. قال ابن القصار: هذه من عنده، وهو من أفراده (^٣).\nقال في \"المعونة\": واختلف عنه في المنقلة هل يقاد بها؟ وكذلك اختلف عنه في كسر غير الفخذ من الأعضاء (^٤)، قاله ابن الجلاب،\n_________\n(^١) من (ص ١). وورد بهامش الأصل إشارة إلى هذا السقط.\n(^٢) من (ص ١).\n(^٣) انظر تفصيل هذه المسألة بنصها تقريبًا في: \"الجامع لأحكام القرآن\" ٦/ ٢٠٢.\nوانظر أيضًا: \"مختصر اختلاف العلماء\" ٥/ ١١٢، \"المدونة\": ٤/ ٤٣٥، ٤٤١، \"الإشراف\" ٣/ ١١٨.\n(^٤) \"المعونة\" ٢/ ٢٦١.","vol":"31","page":381},{"text":"وقال الأبهري: ليس باختلاف، وقد أجاب مالك بجواب فقال: إن استطيع القود منه وإلا عقل المجني عليه وهذا أخص، ويجب رد الفروع إليه.\nفصل:\nالحديث ساقه البخاري مرة مطولًا، وأن الحالف فيه أنس بن النضر، ووقع في مسلم: أن الحالف أم الربيع (^١)، والصواب الأول، ويجوز تعدد الواقعة.\nقال أبو محمد بن حزم: ورد في أمر الربيع حديثان مختلفان، وحكمان اثنان في قضيتين مختلفتين لحادثة واحدة، أحد الحكمين في جراحة جرحتها الربيع إنسانًا، فقضى - ﵇ - بالقصاص من تلك الجراحة، فحلفت أنها لا تقتص منها، فأبر الله قسمها ورضوا بالدية، والحكم الثاني: في ثنية امرأة كسرتها فقضى بالقصاص، فحلف أخوها أنس بن النضر أن لا يقتص منها ورضوا بالأرش، فقال - ﵇ -: \"إن من عباد الله من لو أقسم على الله لأبرَّه\" (^٢) فلا حرج كما ترى أنهما حديثان جراحة وثنية ودية وأرش، وحلفت أمها في الواحدة، وحلف أخوها في الثانية، وكان هذا قبل أحد؛ لأن أنس بن النضر قتل يوم أحد.\nقال: وهذا الحديث يبين أن كل ما أخذه من له القصاص من جرح أو نفس فهو دية، سواء كان شيئًا مؤقتًا محدودًا أو كان قد تراضوا به في ترك القصاص الواجب، ونحن على يقين من أن الذي جرحته الربيع قد\n_________\n(^١) حديث البخاري سلف برقم (٢٧٠٣)، ورواه مسلم (١٦٧٥/ ٢٤)، كتاب: القسامة، باب: إثبات القصاص في الأسنان.\n(^٢) انظر التخريج السابق.","vol":"31","page":382},{"text":"أخذ مالًا بدل اقتصاصه من الجرح، ولم يأت أنه كان عددًا مؤقتا محدودًا، فإذا لم يأت ذلك، فنحن على يقين أنه لو كان في تلك الجراحة دية مؤقتة لا تزيد ولا تنقص لما حبس الله ذلك عنا ولا عفا أثره حتى لا ينقله أحد، فصح أن تلك الدية المأخوذة كانت فداء عن القصاص فقط، وبهذا نقول، فوضح أنه ليس في هذين الخبرين إلا القود على ما تراضيا عليه (^١).\n_________\n(^١) \"المحلى\" ١٠/ ٤٠٩ - ٤١٠.","vol":"31","page":383},{"text":"<span data-type='title' id=toc-4095>٢٠ - باب دِيَةِ الأَصَابِعِ</span>\n٦٨٩٥ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «هذِه وهذِه سَوَاءٌ»، يَعْنِي: الخِنْصَرَ وَالإِبْهَامَ.\nحَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - نَحْوَهُ. [فتح ١٢/ ٢٢٥]\nذكر فيه حديث ابن عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"هذِه وهذِه سَوَاءٌ\" يَعْنِي: الخِنْصرَ وَالإِبْهَامَ.\nوعنه: سَمِعْتُ النَّبِيَّ - ﷺ -، نَحْوَهُ.\nهذان الطريقان ذكرهما من حديث شعبة، عن قتادة، عن عكرمة، عن ابن عباس - ﵄ - مرفوعًا، وكأنه ساق الثاني لتصريح ابن عباس بسماعه من رسول الله - ﷺ -، وإن (كان) (^١) روايته عنه بلفظ: عن، متصلة أيضًا.\nوالخنصر -بالكسر-: الأصبع الصغرى.\nوذكره ابن أبي حاتم في \"علله\" من حديث عبيد الله بن موسى، عن همام، عن قتادة (^٢).\nورواه ابن حزم من حديث محمد بن سليمان المنقري، ثنا سليمان بن داود، ثنا يزيد بن زريع، ثنا ابن أبي عروبة، عن قتادة، عن عكرمة، عن ابن عباس - ﵄ -، قال رسول الله - ﷺ -: \"في الأصابع عشر عشر\" ثم قال: هذا حديث صحيح لإدخاله فيه المنقري ثقة، وسليمان بن داود\n_________\n(^١) من (ص ١).\n(^٢) \"علل الحديث\" ١/ ٤٦١.","vol":"31","page":384},{"text":"هو الهاشمي أحد الأئمة من نظراء أحمد بن حنبل وابن زريع لا يسأل عنه، وسماع (سعيد) (^١) صحيح؛ لأنه سمع من أيوب، وقد روينا من طريق ابن وضاح: حدثنا موسى بن معاوية، حدثنا وكيع، حدثنا شعبة، فذكر الحديث الأول بلفظ: \"هذِه وهذِه سواء\" وجمع بين إبهامه وخنصره.\nومن طريق أبي داود بإسناد شعبة: \"الأصابع سواء، والأسنان سواء، الثنية والضرس سواء هذِه وهذِه (سواء) (^٢) \" (^٣). قال ابن حزم: لا نعلم في الديات في الأعضاء أثر يصح في توقيتها وبيانها إلا هذا (^٤). قلت: قال علي بن المديني وأحمد في \"عللهما\": ثنا قريش بن أنس قال: حلف لي سعيد بن أبي عروبة بالله ما (كتب) (^٥) عن قتادة (^٦).\nوقال البزار في \"سننه\": يحدث عن جماعة ولم يسمع منهم (^٧).\nوقال الآجري عن أبي داود: كان ابن أبي عروبة في الاختلاط يقول: (عن) (^٨) قتادة عن أنس أو أنس عن قتادة وقوله: لا نعلم .. إلى آخره، قد صح فيه حديث آخر ذكره آدم بن أبي إياس العسقلاني تلميذ شعبة في كتاب شعبة بن الحجاج قال: حدثنا غالب التمار، عن حميد بن هلال، عن أوس بن مسروق التميمي، عن أبي موسى\n_________\n(^١) في (ص ١): ابن سعد.\n(^٢) من (ص ١).\n(^٣) أبو داود (٤٥٥٩).\n(^٤) \"المحلى\" ١٠/ ٤١١.\n(^٥) كلمة غير واضحة بالأصل، والمثبت من (ص ١).\n(^٦) \"الطبقات الكبرى\" لابن سعد ٧/ ٢٧٣.\n(^٧) \"مسند البزار\" ١/ ١١٤.\n(^٨) من (ص ١).","vol":"31","page":385},{"text":"الأشعري: قال رسول الله - ﷺ -: \"الأصابع كلها سواء\" (^١) قال شعبة: فقلت لغالب: عشر عشر، فقال: نعم، ولَمَّا رواه أبو داود أدخل حميدًا بين غالب ومسروق.\nوعن أبي الوليد، عن شعبة، عن غالب، عن مسروق، قال أبو داود: رواه غندر، عن شعبة، عن غالب (قال) (^٢): سمعت مسروقًا، ورواه النسائي عن أبي الأشعث، عن خالد، عن سعيد، عن قتادة، عن مسروق، وقال ابن عساكر: الصواب والصحيح: مسروق بن أوس.\nقلت: وغالب هو: ابن مهران التمار، وثقه ابن سعد (^٣)، وذكره ابن حبان وغيره في \"الثقات\" (^٤)، وقال أبو حاتم الرازي: صالح الحديث (^٥)، وحميد حديثه في الصحيحين، وأوس بن مسروق ذكره ابن حبان في \"ثقاته\" (^٦) وخرج له مع ابن خزيمة في \"صحيحيهما\".\nوروى ابن أبي عاصم في \"الديات\" بإسناد جيد من حديث الأسود بن عامر، عن حماد (بن سلمة) (^٧)، عن قتادة به، [و] (^٨) عن عبد الله بن بريدة، عن يحيى بن يعمر، عن ابن عباس - ﵄ -: أنه - ﵇ - قضى في العين القائمة إذا بخست، وفي اليد الشلاء إذا قطعت، والسن السوداء إذا كسرت ثلث الدية. قال الأسود: ثلث ديتها ليس\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ٩/ ٣٨٤.\n(^٢) من (ص ١).\n(^٣) \"الطبقات الكبرى\" ٧/ ٢٦٩.\n(^٤) \"الثقات\" ٧/ ٣٠٨.\n(^٥) \"الجرح والتعديل\" ٧/ ٦٩.\n(^٦) ٥/ ٤٥٦، ويقال له مسروق بن أوس.\n(^٧) من (ص ١).\n(^٨) في هامش (س): لعله سقط: و.","vol":"31","page":386},{"text":"ثلث دية النفس (^١). قال: وثناه أبو بكر، ثنا يزيد بن هارون، ثنا ابن أبي عروبة، عن قتادة (^٢)، (ورواه ابن أبي عاصم من حديث يحيى بن سعيد، عن شعبة، عن قتادة) (^٣)، عن عكرمة (^٤). [و] (^٥) عن سعيد بن المسيب قال: بعث مروان إلى ابن عباس يسأله عن الأصابع فقال: قضى رسول الله - ﷺ - في اليد خمسين فريضة في كل أصبع عشرة (^٦).\nفصل:\nثبت في كتاب الديات الذي كتبه سيدنا رسول الله - ﷺ - لآل عمرو بن حزم أنه قال: \"في اليد خمسون من الإبل: في كل أصبع عشر من الإبل\" (^٧) وأجمع العلماء على أن في اليد نصف الدية، وأصابع اليد والرجل سواء، وعلى هذا أئمة الفتوى، ولا فضل لبعض الأصابع عندهم على بعض.\nقال ابن المنذر: روينا ذلك عن عمر وعلي وابن عباس وابن مسعود وزيد بن ثابت، وجاءت رواية شاذة عن عمر (^٨) وعروة وابن الزبير بفضل بعض الأصابع على بعض.\nروى الثوري وحماد بن زيد، عن يحيى، عن سعيد بن المسيب أن عمر - ﵁ - جعل في الإبهام خمس عشرة، وفي البنصر تسعًا، وفي الخنصر\n_________\n(^١) \"الديات\" ص ٩٧.\n(^٢) \"الديات\" ص ٩٧.\n(^٣) من (ص ١).\n(^٤) \"الديات\" ص ٦٩ - ٧٠.\n(^٥) زيادة لا يستقيم السياق بدونها.\n(^٦) \" الديات\" ص ٧٠.\n(^٧) رواه أبو داود (٤٥٦٤).\n(^٨) \"الإشراف على مذاهب أهل العلم\" ٣/ ١٠٩ - ١١٠.","vol":"31","page":387},{"text":"ستًّا، وفي السبابة والوسطى عشرًا عشرًا، حتى وجد في كتاب \"الديات\" عند آل عمرو بن حزم: أنه - ﵇ - قال: \"الأصابع كلها سواء\" فأخذ به، وترك قوله الأول، ورواه جعفر بن عون عن يحيى بن سعيد، عن ابن المسيب قال: قضى عمر - ﵁ - في الإبهام بثلاث عشرة، والتي تليها ثنتي عشرة، وفي الوسطى بعشر، وفي التي تليها (بتسع) (^١)، وفي الخنصر بست، وروى معمر، عن هشام، عن عروة، عن أبيه قال: إذا قطعت الإبهام والتي تليها ففيها نصف دية اليد، فإذا قطعت إحداهما ففيها عشر من الإبل، ولم يلتفت أحد من الفقهاء إلى هذين القولين؛ لما ثبت عن صاحب الشريعة أنه قال: \"هذِه وهذِه سواء\" -يعني: الخنصر والإبهام- وحديث عمرو بن حزم: \"في كل إصبع عشر من الإبل\".\nوذكر ابن المنذر، عن الشعبي قال: كنت جالسًا مع شريح إذ أتاه رجل فقال: أخبرني عن دية الأصابع؟ فقال: في كل إصبع عشر من الإبل، فقال: سبحان الله، أسواء هي؟ -يعني: الإبهام والخنصر- قال: ويحك، إن السنة منعت قياسكم، اتبع ولا تبتدع، فإنك لن تضل ما أخذت بالسنن، سواء أذناك ويداك تغطيهما العمامة والقلنسوة وفيها نصف الدية، وفي اليد نصف الدية.\nقال ابن حزم: باليقين ندري أنه ليس هنا إلا عمد أو خطأ، وقد صح عن الشارع أنه قال: \"رفع عن أمتي الخطأ\" (^٢) وقال جل وتعالى: ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ﴾ [الأحزاب: ٥]، فكان ممكنًا أن يستثني كل واحد منهما من الآخر، فيمكن أن يكون\n_________\n(^١) في الأصول (بسبع)، ولعل ما أثبتناه الصواب؛ ليصبح المجموع خمسين.\n(^٢) تقدم تخريجه.","vol":"31","page":388},{"text":"المراد بـ ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ﴾، و\"رفع عن أمتي الخطأ\" إلا في دية الأصابع، وكان يمكن أن يكون المراد في الأصابع عشر عشر خاصة في العمد لا في الخطأ، ولم يجز لأحد أن يصير إلى أخذ الأشباه إلابنص أو إجماع؛ لأنه خبر عن الله وعن رسوله - ﷺ -، وقد وجدنا الناس مختلفين؛ فطائفة قالت: لا شيء في العمد -يعني: في الأصابع- إلا القود فقط، ولا دية هنالك (^١).\nوقالت أخرى: فيه القود أو الدية، ووجدنا الاختلاف في وجود الدية في العمد في ذلك، ثم رجعنا إلى الخطأ في ذلك فلم نجد إجماعًا متفقًا على وجوب الدية في الخطأ في ذلك، ثم وجدنا القائلين بالدية في غير ذلك مختلفين فيما دون الثلث، فطائفة قالت: هي في مال الجاني، وأخرى قالت: هي على عاقلته، فلم نجد إجماعًا هنا في هذا، فبطل أن يجب في الخطأ في ذلك شيء؛ لأنه لا نص بيَّن هذِه العشرة على من هي؟ وإذا لم يبين بالنص والإجماع على من هي؟ فمن الباطل أن يكون الله يلزمنا غرامة لا يبين لنا من هو الملتزم (بها) (^٢)، فسقط أن يكون في الخطأ غرامة أصلًا فيما دون النفس، ورجعنا إلى العمد فلم يكن بد من إيجاب الدية -دية الأصابع- كما أمر رسول الله - ﷺ - إما على العامد وإما على المخطئ، أو على عاقلته بنصوص القرآن التي أوردناها، فلم يبق إلا العامد، فالدية في ذلك واجبة على العامد بلا شك إذ لم يبين إلا هو.\n_________\n(^١) \"المحلى\" ١٠/ ٣٤٣.\n(^٢) من (ص ١).","vol":"31","page":389},{"text":"وأيضا، فإن الله تعالى يقول: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ [الشورى: ٤٠] وكان العامد مسيئًا بسيئة، فالواجب بنص القرآن أن يساء إليه بمثلها، والدية إذا أوجبها الله على لسان رسوله وفي إساءة مسيء فهي مثل سيئة ذلك المسيء بلا شك، وكذلك الحدود إذا أمر الله -﷿- بها أيضًا، فإذا كانت المماثلة بالقود في الأصابع وجبت المماثلة بالدية في ذلك، وفي حديث ابن المسيب: أن عمر - ﵁ - قضى في الإبهام بخمس عشرة إلى آخر ما سلف، ووافقه على الأول غيره كما سلف.\nوعن علي: الأصابع عشر عشر (^١)، وسلف ما قاله الشعبي، وعن مسروق كذلك قال، ورويناه أيضًا عن ابن عباس - ﵄ - (^٢)، وزيد بن ثابت قال: وليعلم العالمون أنه لم يأت عن أحد من الصحابة أن هذِه الدية في الخطأ، وأعجب من ذلك من لا يرى هذِه الدية في العمد أصلًا، ولا يراها إلا في الخطأ، فعكس الحق عكسًا (^٣).\nوأما مفاصل الأصابع، فروينا من حديث قتادة عن عكرمة، عن عمر - ﵁ - أنه قضى في كل أنملة بثلث دية الأصابع.\nوعن سليمان بن موسى قال: في كتاب عمر بن عبد العزيز إلى الأجناد في كل قصبة من قصب الأصابع قطع أو شلت ثلث دية الأصابع، إلا ما كان من إبهامها فإنما لها قصبتان، ففي كل قصبة من الإبهام نصف ديتها، وعن إبراهيم مثله.\nقال ابن حزم: ولا نعرف في هذا خلافًا. والذي نقول به (هو) (^٤) أنه\n_________\n(^١) رواها عبد الرزاق في \"مصنفه\" ٩/ ٣٨٣، وابن أبي شيبة ٥/ ٣٦٨ (٢٦٩٩٢).\n(^٢) رواه النسائي ٨/ ٥٧.\n(^٣) \"المحلى\" ١٠/ ٤٣٧.\n(^٤) من (ص ١).","vol":"31","page":390},{"text":"- ﵇ - حكم في كل أصبع بعشر من الإبل، فواجب لا شك أن العشر المذكورة تقابل للأصبع، ففي كل جزء من الأصبع جزء من العشر، وأما الأصبع تشل فقد جاء عن رسول الله - ﷺ -: \"في الأصابع عشر عشر\" فهذا عموم لا يخرج منه إلا ما أخرجه نص أو إجماع (^١).\nوقد قيل: إن شلل الأصابع دية كاملة. والواجب القول بذلك؛ لعموم النص الذي ذكرنا، وأما كسره فيفتق صباح أو عشاء فلا شيء فيه عندنا، وهذا النص الذي ذكرناه يقتضي أن أصابع اليدين والرجلين سواء؛ لعموم ذكر الأصابع. وروينا من طريق عبد الرزاق، عن ابن جريج، عن رجل، عن مكحول، عن زيد بن ثابت أنه قال: في الأصبع الزائدة ثلث دية الأصبع. قال معمر: يعني: أن الأصبع الزائدة والسن الزائدة ثلث ديتها.\nوقال آخرون: فيها حكم. وقال آخرون: لا شيء فيها. وفي حديث عمرو بن شعيب قال: كان في كتاب أبي بكر وعمر أن في الرِّجْل إذا يبست فلم يستطع أن يبسطها، أو بسطها فلم يستطع أن يقبضها، أو لم تنل الأرض، ففيها نصف الدية، فإن نال منها شيء الأرض فبقدر ما نقص منها. وفي اليد إذا لم يأكل بها ولم يشرب بها ولم يأتزر بها، ففيها نصف الدية.\nفصل:\nوذكر ابن أبي شيبة عن إبراهيم قال: كان يقال: إذا كسرت اليد أو الرجل ثم برأت ولم ينقص منها شيء أرشها مائة وثمانون درهمًا، وعن عبد الله بن ذكوان أن عمر - ﵁ - قضى في رجل كسرت ساقه وجبرت\n_________\n(^١) المصدر السابق.","vol":"31","page":391},{"text":"واستقامت بعشرين دينارًا. وقال شريح: على الكاسر أجر الجابر. وعن زيد بن ثابت في الساق تكسر خمسون دينارًا، وإذا برأت على عثم ففيها خمسون دينارًا. وقال سليمان بن يسار: فيها قلوصان. وقال الحسن: يرضخ له شيء. وإذا قطعت اليد الشلاء ففيها ثلث الدية، قاله سعيد بن المسيب وإبراهيم وعمر بن الخطاب وابن عباس. وقال مسروق وإبراهيم: فيها حكم. وعن علي وعمر بن عبد العزيز وزيد بن ثابت: في الرجل نصف الدية (^١).\nوفي حديث عكرمة بن خالد عن رجل من آل عمر، قال رسول الله - ﷺ -: \"في الرجل خمسون\" (^٢) وقاله الشعبى عن ابن مسعود.\nوفي \"الموطأ\" عن ربيعة قال: سألت ابن المسيب عن (…) (^٣) كم في أصبع المرأة؟ فقال: عشر من الإبل. قلت: فكم في أصبعين؟ فقال: عشرون من الإبل. قلت: فكم في ثلاث؟ فقال: ثلاثون من الإبل. فقلت: فكم في أربع؟ قال: عشرون من الإبل. فقلت: حين عظم جرحها واشتدت مصيبتها نقص عقلها! فقال سعيد، أعراقي أنت؟ قلت: بل عالم متثبت أو جاهل متعلم، فقال سعيد: هي السنة يا ابن أخي (^٤).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٣٧٤، ٣٧٧ - ٣٧٨ (٢٧٠٥٧ - ٢٧٠٥٨، ٢٧١٠١ - ٢٧١١٠).\n(^٢) رواه البزار في \"مسنده\" ١/ ٣٨٦) (٢٦١) عن عكرمة بن خالد عن أبي بكر بن عبيد الله بن عمر عن أبيه عن عمر.\n(^٣) بياض في الأصل.\n(^٤) \"الموطأ\" ص ٥٣٦.","vol":"31","page":392},{"text":"<span data-type='title' id=toc-4096>٢١ - باب إِذَا أَصَابَ قَوْمٌ مِنْ رَجُلٍ هَلْ يُعَاقِبُ أَوْ يَقْتَصُّ مِنْهُمْ كُلِّهِمْ</span>؟\nوَقَالَ مُطَرِّفٌ عَنِ الشَّعْبِيِّ فِي رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ أَنَّهُ سَرَقَ فَقَطَعَهُ عَلِيٌّ، ثُمَّ جَاءَا بِآخَرَ وَقَالَا: أَخْطَأْنَا. فَأَبْطَلَ شَهَادَتَهُمَا وَأُخِذَا بِدِيَةِ الأَوَّلِ، وَقَالَ: لَوْ عَلِمْتُ أَنَّكُمَا تَعَمَّدْتُمَا لَقَطَعْتُكُمَا.\n\n٦٨٩٦ - وَقَالَ لِي ابْنُ بَشَّارٍ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ غُلَامًا قُتِلَ غِيلَةً، فَقَالَ عُمَرُ: لَوِ اشْتَرَكَ فِيهَا أَهْلُ صَنْعَاءَ لَقَتَلْتُهُمْ. وَقَالَ مُغِيرَةُ بْنُ حَكِيمٍ، عَنْ أَبِيهِ: إِنَّ أَرْبَعَةً قَتَلُوا صَبِيًّا، فَقَالَ عُمَرُ مِثْلَهُ. وَأَقَادَ أَبُو بَكْرٍ وَابْنُ الزُّبَيْرِ وَعَلِيٌّ وَسُوَيْدُ بْنُ مُقَرِّنٍ مِنْ لَطْمَةٍ. وَأَقَادَ عُمَرُ مِنْ ضَرْبَةٍ بِالدِّرَّةِ. وَأَقَادَ عَلِيٌّ مِنْ ثَلَاثَةِ أَسْوَاطٍ. وَاقْتَصَّ شُرَيْحٌ مِنْ سَوْطٍ وَخُمُوشٍ. [فتح ١٢/ ٢٢٧]\n\n٦٨٩٧ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنَا مُوسَى بْنُ أَبِي عَائِشَةَ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ قَالَ: قَالَتْ عَائِشَةُ: لَدَدْنَا رَسُولَ اللهِ - ﷺ - فِي مَرَضِهِ، وَجَعَلَ يُشِيرُ إِلَيْنَا: «لَا تَلُدُّونِي». قَالَ: فَقُلْنَا: كَرَاهِيَةُ المَرِيضِ بِالدَّوَاءِ، فَلَمَّا أَفَاقَ قَالَ: «أَلَمْ أَنْهَكُمْ أَنْ تَلُدُّونِي؟!». قَالَ: قُلْنَا: كَرَاهِيَةٌ لِلدَّوَاءِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَا يَبْقَى مِنْكُمْ أَحَدٌ إِلاَّ لُدَّ وَأَنَا أَنْظُر، إِلاَّ الْعَبَّاسَ فَإِنَّهُ لَمْ يَشْهَدْكُمْ». [انظر: ٤٤٥٨ - مسلم: ٢٢١٣ - فتح ١٢/ ٢٢٧]\n(وَقَالَ مُطَرِّفٌ عَنِ الشَّعْبِيِّ فِي رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ أَنَّهُ سَرَقَ فَقَطَعَهُ عَلِيٌّ - ﵁ -، ثُمَّ جَاءَا بِآخَر فَقَالَا: أَخْطَأْنَا. فَأَبْطَلَ شَهَادَتَهُمَا وَأُخِذَا بِدِيَةِ الأَوَّلِ، وَقَالَ: لَوْ عَلِمْتُ أَنَّكُمَا تَعَمَّدْتُمَا لَقَطَعْتُكُمَا).","vol":"31","page":393},{"text":"وهذا التعليق أخرجه الطبري عن بندار، عن شعبة، عن قتادة، عنه (^١).\nثم قال البخاري: وَقَالَ لِي محمد بن بَشَّارٍ: حَدّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّ رجلًا قتل غُلَامًا قُتِلَ غِيلَةً، فَقَالَ عُمَرُ - ﵁ -: لَوِ اشْتَرَكَ فِيهَا أَهْلُ صَنْعَاءَ لَقَتَلْتُهُمْ به. وَقَالَ المُغِيرَةُ بْنُ حَكِيمٍ، عَنْ أَبِيهِ: أنَّ أَرْبَعَةً قَتَلُوا صَبِيًّا، فَقَالَ عُمَرُ مِثْلَهُ.\nهذا التعليق ذكره ابن أبي شيبة فقال: حدثنا عبد الله بن نمير، عن يحيى بن سعيد، عن سعيد بن المسيب أن (رجلًا) (^٢) قتل بصنعاء، وأن عمر قتل به سبعة نفر، وقال: لو تمالأ عليه أهل صنعاء لقتلتهم به جميعًا. وحدثنا وكيع، حدثنا هشام، عن قتادة، عن ابن المسيب قال: قال عمر: لو اشترك فيه أهل صنعاء لقتلتهم جميعًا. وحدثنا وكيع، ثنا العمري، عن نافع، عن ابن عمر أن عمر - ﵁ - قتل سبعة من أهل صنعاء برجل، وقال بمثله. وحدثنا أبو معاوية عن مجالد، عن الشعبي، عن المغيرة بن شعبة أنه قتل سبعة برجل، وحكي نحوه عن علي - ﵁ - وعن سليمان بن موسى وعطاء (^٣).\nوفي \"موطأ مالك\" عن يحيى بن سعيد، عن ابن المسيب أن عمر - ﵁ - قتل نفرًا خمسة أو ستة برجل واحد قتلوه قتل غيلة، فقال عمر - ﵁ -: لو تمالأ عليه أهل صنعاء لقتلتهم جميعا (^٤).\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ١٠/ ٨٩ (١٨٤٦٢) من طريق معمر عن قتادة عنه، ورواه الدارقطني في \"السنن\" ٣/ ١٨٢ من طريق مطرف عن الشعبي عنه.\n(^٢) في (ص ١): إنسانًا.\n(^٣) \"المصنف\" ٥/ ٤٢٨ (٢٧٦٨٤ - ٢٧٦٩٠).\n(^٤) \"الموطأ\" ص ٥٤٣.","vol":"31","page":394},{"text":"قال ابن عبد البر: لم يقل أحد من رواة هذا الحديث فيه: قتل غيلة غير مالك (^١).\nقلت: قد رواه البخاري عن غيره كما سلف، وفيه ذلك.\nوروى الدارقطني من حديث يزيد بن عطاء، عن سماك، عن أبي المهاجر، عن عبد الله من بني قيس بن ثعلبة قال: كان رجل من أهل صنعاء يسبق الناس في كل سنة، فلما قدم وجد مع وليدته سبع رجال يشربون الخمر، فأخذوه فقتلوه وألقوه في بئر، فلما جاء الذي من بعده فسئل عنه، فأخبر أنه قضى بين يديه، والحديث فيه أن عمر - ﵁ - كتب: اقتلهم (أجمعين) (^٢) واقتل (ما) (^٣) معهم فإنه لو كان أهل صنعاء اشتركوا في دمه لقتلتهم به (^٤).\nفصل:\nوكأن البخاري -﵀- أراد بأثر عمر - ﵁ - الرد على محمد بن سيرين حيث قال في الرجل (يقتله الرجلان: يُقتل أحدهما) (^٥) وتؤخذ الدية من الآخر.\nوقال الشعبي في الرجل يقتله النفر قال: يدفع إلى أولياء المقتول، فيقتلون من شاءوا ويعفون عمن شاءوا، ونحوه عن ابن المسيب والحسن وإبراهيم (^٦).\n_________\n(^١) \"الاستذكار\" ٢٥/ ٢٣٤.\n(^٢) في (ص ١): جميعًا.\n(^٣) من (ص ١).\n(^٤) \"سنن الدارقطني\" ٣/ ٢٠١ - ٢٠٢.\n(^٥) ساقط من الأصل، والمثبت من (ص ١).\n(^٦) \"المصنف\" ٥/ ٣٨٩ - ٣٩٠.","vol":"31","page":395},{"text":"فصل:\nقال البخاري: وأقاد أبو بكر وابن الزبير وعلي وسويد بن مقرن - ﵃ - من لطمة، وأقاد عمر - ﵁ - من ضربة بالدرة، وأقاد علي - ﵁ - من ثلاثة أسواط، واقتص شريح من سوط وخموش.\nأما التعليق عن أبي بكر فأخرجه ابن أبي شيبة عن شبابة، عن شعبة، وعن يحيى الحضرمي قال: سمعت طارق بن شهاب يقول: لطم أبو بكر رجلًا لطمة فقيل: ما رأيت كاليوم هنعة ولطمه فقال أبو بكر: إن هذا أتاني ليستحملني فحملته، فإذا هو يمنعهم، فحلفت: لا أحمله. ثلاث مرات. ثم قال له: اقتص. فعفا الرجل (^١). وروى ابن وهب في \"مسنده\": حدثنا حيي بن عبد الله المعافري عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو أن أبا بكر قال لرجل: استقد -يعني من نفسه، وهو خليفة- فقال له عمر: والله لا يستقيد، ولا تجعلها سنة. قال أبو بكر: فمن لي من الله يوم القيامة؟ فقال عمر: ارضه. فأمر له أبو بكر براحلة وقطيفة وخمسة دنانير أرضاه بها (^٢).\nوالتعليق عن ابن الزبير أخرجه ابن أبي شيبة أيضًا عن ابن عيينة، عن عمرو، عنه: أنه أقاد من لطمة (^٣).\nوالتعليق عن علي، أخرجه أيضًا عن أبي عبد الرحمن المسعودي عبد الله بن عبد الملك، عن ناجية أبي الحسن، عن أبيه، أن عليًّا قال في رجل لطم رجلًا فقال للملطوم: اقتص (منه) (^٤) (^٥). قال:\n_________\n(^١) \"المصنف\" ٥/ ٤٦٢ (٢٨٠٠١).\n(^٢) رواه البيهقي في \"السنن الكبرى\" ٨/ ٤٩.\n(^٣) \"المصنف\" ٥/ ٤٦٢ (٢٧٩٩٩).\n(^٤) من (ص ١).\n(^٥) \"المصنف\" ٥/ ٤٦٢ (٢٧٩٩٦).","vol":"31","page":396},{"text":"وحدثنا أبو خالد، عن أشعث، عن فضيل، عن عبد الله بن معقل قال: كنت عند علي - ﵁ - فجاءه رجل يساره، فقال علي: يا قنبر أخرج هذا واجلده، ثم جاء المجلود فقال: إنه زاد عليَّ ثلاثة أسواط. فقال له علي: ما تقول؟ قال: صدق يا أمير المؤمنين. قال: خذ السوط واجلد ثلاث جلدات، ثم قال: يا قنبر، إذا جلدت فلا تتعدى الحدود (^١).\nوالتعليق عن سويد أخرجه وكيع عن سفيان بن سعيد عن مغيرة، عن إبراهيم، عن الشعبي عنه.\nوالتعليق عن عمر - ﵁ - أخرجه أبو الفرج الأصيهاني في \"تاريخه\" بإسناد ضعيف وانقطاع. والتعليق عن شريح رواه عن وكيع، ثنا سفيان، عن أبي إسحاق عنه: أنه أقاد من لطمة وخموش.\nوروى ابن أبي عاصم من حديث ابن مرداس الثقفي قال: طردت إبلًا لأخي فتبعها نفر فرموه بالحجارة حتى قتلوه، فأتيت رسول الله - ﷺ - بهم فأقادهم به (^٢). وسماه أبو عمر وغيره مرداس بن عروة، وذكروا حديثه هذا بلفظ: أن رجلًا رمى رجلًا بحجر فأمر به - ﵇ - فأقاده منه.\nفصل:\nذهب جمهور العلماء إلى أن الجماعة إذا قتلوا واحدًا قتلوا به أجمع على نحو ما فعل عمر، وروي مثله عن علي - ﵁ - والمغيرة بن شعبة، ومن التابعين سعيد بن المسيب وعطاء والحسن والنخعي والشعبي وجماعة أئمة الأمصار.\n_________\n(^١) \"المصنف\" ٥/ ٤٦٣ (٢٨٠٠٥).\n(^٢) \"الديات\" ص ٦١.","vol":"31","page":397},{"text":"وفيها قول ثان روي عن عبد الله بن الزبير ومعاذ: أن لولي المقتول أن يقتل واحدًا من الجماعة ويأخذ بقية الدية من الباقين، مثل أن يقتله عشرة أنفس فله أن يقتل واحدًا (منهم) (^١) ويأخذ من التسعة تسعة أعشار الدية، وبه قال ابن سيرين والزهري (^٢).\nوفيها قول ثالث قاله أهل الظاهر: أنه لا قود على أحد منهم أصلًا، وعليهم الدية، وقاله ربيعة أيضًا، وهو خلاف ما أجمعت عليه الصحابة، حجة الجماعة قوله تعالى: ﴿وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْلِ﴾ [الإسراء: ٣٣] فلا فرق بين أن يكون القاتل واحدًا أو جماعة لوقوع اسم القتلة عليهم؛ لأن الله جعل الحجة لولي المقتول عليهم، وعلى مثله يدل حديث عائشة - ﵂ - في اللدود الذي ساقه البخاري في الباب، حيث أمر أن يلدَّ كل من في البيت لشهودهم\nاللدود الذي نهاهم عنه وما كان من الألم واشتراكهم في ذلك، وهو حجة في قصاص الواحد من الجماعة، ولو لم تقتل الجماعة للواحد لأدى ذلك إلى رفع المثلة في القصاص الذي جعله الله حياة، ولم يشأ أحد أن يقتل أحدًا ثم لا يقتل به إلا ادعى من يقتله معه ليسقط عنه القتل، وأيضًا فإن النفس لا تتبعض بالإتلاف بدليل أنه لا يقال: قاتل بعض نفس؛ لأن كل واحد (قد) (^٣) حصل من جهته بعمل ما يتعلق به خروج الروح عنده، وهذا لا يتبعض لامتناع أن يكون بعض الروح خرج [بفعل] (^٤) أحدهم وبعضها بفعل الباقين، فكان كل\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"الإشراف\" ٣/ ٦٩.\n(^٣) من (ص ١).\n(^٤) زيادة ليست في الأصول يقتضيها السياق، وهي في \"شرح ابن بطال\" ٨/ ٥٢٧.","vol":"31","page":398},{"text":"واحد منهم قاتل نفس، ومثل هذا لو أن جماعة رفعوا حجرًا لكان كل واحد منهم رافعًا له؛ لأن الحجر لا يتبعض كما أن النفس لا تتبعض.\nفإن قلت: إنما يقال لكل واحد منهم: قاتل نفس، كما يقال في الجماعة: أكلنا الرغيف وليس كل واحد منهم أكل الرغيف كله، قيل: إنما كان هذا؛ لأن الرغيف يتبعض، فصح أن يقال لكل واحد: أكل بعض الرغيف، ولما لم يصح التبعيض في النفس لم يصح أن يقال: قاتل بعض نفس.\nوقوله تعالى: ﴿النَّفْسَ بِالنَّفْسِ﴾ [المائدة: ٤٥] الألف واللام للجنس، فتقديره: الأنفس بالأنفس وكذلك قوله: ﴿الْحُرُّ بِالْحُرِّ﴾ [البقرة: ١٧٨] تقديره: الأحرار بالأحرار، فلا فرق بين جماعة قتلوا واحدًا أو جماعة؛ ولأن كل حق وجب للإنسان على غيره إذا انفرد، فإنه يجب عليه وإن شورك فيه، أصله حد القذف، وهو إجماع الصحابة.\nفصل:\nوأما القود من اللطمة وشبهها كضربة السوط والدرة، فقد ذكر البخاري ما أسلفناه عن عثمان وخالد بن الوليد مثل ذلك، وهو قول الشعبي وجماعة من أهل الحديث.\nوقال الليث: إن كانت اللطمة في العين فلا قصاص فيها؛ للخوف على العين، ويعاقبه السلطان، وإن كانت على الخد ففيها القود.\nوقالت طائفة: لا قصاص في اللطمة، روي هذا عن الحسن وقتادة، وهو قول مالك والكوفيين والشافعي (^١)، وعبارة ابن التين أنه مشهور مذهب مالك.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٢٦، و\"الإشراف\" ٣/ ١١٩.","vol":"31","page":399},{"text":"وقال الداودي: اختلف قول مالك فيه، بأن قال: ليس لطمة المريض والضعيف مثل لطمة القوي، وليس العبد الأسود يلطم مثل الرجل له الحالة والهيئة، وإنما في ذلك كله الاجتهاد فجهلنا بمقدار اللطمة (^١).\nواختلفوا في القود من ضربة السوط والعصا، فقال ابن القاسم: يقاد فيها، قال الليث: ويزاد عليه للتعدي، وقال الشافعي والكوفيون: لا يقاد إلا أن يجرح.\nوقال الشافعي: إن جَرَحَ السوطُ ففيه الحكومة (^٢).\nوحديث لدِّ الشارع لأهل البيت حجة لمن جعل القود في كل ألم، وإن لم يكن جرح ولا قصد لأذى، بسوط كان الألم أو بيد أو غيره، وقد قال ابن القاسم فيمن نتف لحية رجل أو رأسه أو شاربه عمدًا: يؤدب. وقال المغيرة: يعاقب ويسجن. (وقال أشهب في ذلك: وفي الأشعار القصاص) (^٣).\nوقال الشيخ أبو محمد في \"نوادره\": أعرف لأصبغ أن القصاص فيها بالوزن. قال: وعاب ذلك غيره، قصوره (^٤) القصاص على قول أشهب لو جنى على شعره فابيض شعره ببخر بالكبريت ونحوه من الأدوية المبيضة للشعر. فإن أتلف منبتها (غاشاه) (^٥) بالأدوية المانعة لنبات الشعر.\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٤/ ٤٠.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٢٦.\n(^٣) من (ص ١).\n(^٤) \"النوادر والزيادات\" ١٤/ ٤٠.\n(^٥) من (ص ١).","vol":"31","page":400},{"text":"فصل:\nسلف تفسير قتل الغيلة قريبًا، فراجعه.\nفصل:\nيأتي في الأحكام مذاهب العلماء -إن شاء الله تعالى- في الشاهد إذا تعمد الشهادة بالزور هل يلزمه الضمان؟ وملخص الكلام فيها هنا فقال عبد الملك: لا شيء عليهما إذا غلطا، وقال أشهب: عليهما الدية في مالهما. ونحوه في \"المدونة\" (^١) وفيه قول ثالث ذكره ابن الجلاب: أن العاقلة تحمل الدية، فأما قول علي - ﵁ - في العمد أنه يقطع. فهو قول أشهب إذا أقر شهود الزنا بالعمد بعد قتل الزاني أنهم يحدون ثم يقتلون، وابن القاسم يقول: يحدون ويضمنون الدية ولم يفرق بين عمد وخطأ، وفي كتاب محمد نحوه أنهم يدونه في العمد. وقال ابن الجلاب: الدية على العاقلة.\nوالحاصل أن في الخطأ والغلط ثلاثة أقوال: لا شيء عليه، يودون من مالهم، يودون العاقلة.\nوفي العمد ثلاثة أقوال أيضًا: القصاص، والباقي كالباقي، والرابع يؤخذ بالاستقراء أن عاقلة الإمام تؤدي الدية. قاله فيمن رجم ثم وجد مجبوبًا، وقال أشهب: إن الدية في المال خطأ وعمدًا، وقال سحنون: إذا رجعوا لا عقوبة عليهم اتهموا في شهادتهم أو شكوا؛ لأنه يخاف إذا عوقبوا أن لا يرجع أحد عن شهادته باطل إذا أراد التوبة. وقال بعض المالكية: لو أدب المتهم لكان أهلًا لذلك.\n_________\n(^١) \"المدونة\" ٤/ ٢٠٣.","vol":"31","page":401},{"text":"فصل:\nقوله: (وخموش) هو بضم الخاء المعجمة: الخدش، يقال: خمش وجهه، والخماشة ما ليس له أرش معلوم من الجراحات والجنايات، والدرة بكسر الدال: ما يضرب بها.\nوقوله: (تمالأ عليه أهل صنعاء) أي: اجتمعوا وتواطئوا.\nوقوله في حديث عائشة في اللدود: (\"لا يبقى منكم أحد إلا لد وأنا أنظر\") قال الداودي: يريد ليذهب بعض غيظه لمخالفتهم أمره.","vol":"31","page":402},{"text":"٢٢\nكتاب القسامة","vol":"31","page":403},{"text":"<span data-type='title' id=toc-4097>٢٢ - كِتَابُ القَسَامَةِ</span>\nوَقَالَ الأَشْعَثُ بْنُ قَيْسٍ: قَالَ النَّبِيُّ - ﷺ -: «شَاهِدَاكَ أَوْ يَمِينُهُ». [انظر: ٢٥١٥، ٢٥١٦] وَقَالَ ابْنُ أَبِي مُلَيْكَةَ: لَمْ يُقِدْ بِهَا مُعَاوِيَةُ، وَكَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى عَدِيِّ بْنِ أَرْطَاةَ -وَكَانَ أَمَّرَهُ على الْبَصْرَةِ- فِي قَتِيلٍ وُجِدَ عِنْدَ بَيْتٍ مِنْ بُيُوتِ السَّمَّانِينَ إِنْ وَجَدَ أَصْحَابُهُ بَيِّنَةً، وَإِلاَّ فَلَا تَظْلِمِ النَّاسَ، فَإِنَّ هَذَا لَا يُقْضَى فِيهِ إِلَى يَوْمِ الْقِيَامَةِ.\n\n٦٨٩٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ، زَعَمَ أَنَّ رَجُلًا مِنَ الأَنْصَارِ يُقَالُ لَهُ سَهْلُ بْنُ أَبِي حَثْمَةَ أَخْبَرَهُ أَنَّ نَفَرًا مِنْ قَوْمِهِ انْطَلَقُوا إِلَى خَيْبَرَ فَتَفَرَّقُوا فِيهَا، وَوَجَدُوا أَحَدَهُمْ قَتِيلًا، وَقَالُوا لِلَّذِى وُجِدَ فِيهِمْ: قَتَلْتُمْ صَاحِبَنَا. قَالُوا: مَا قَتَلْنَا وَلَا عَلِمْنَا قَاتِلًا. فَانْطَلَقُوا إِلَى النَّبِيِّ - ﷺ - فَقَالُوا: يَا رَسُولَ اللهِ انْطَلَقْنَا إِلَى خَيْبَرَ فَوَجَدْنَا أَحَدَنَا قَتِيلًا. فَقَالَ: «الْكُبْرَ الكُبْرَ». فَقَالَ لَهُمْ: «تَأْتُونَ بِالْبَيِّنَةِ عَلَى مَنْ قَتَلَهُ». قَالُوا: مَا لَنَا بَيِّنَةٌ. قَالَ: «فَيَحْلِفُونَ». قَالُوا: لَا نَرْضَى بِأَيْمَانِ الْيَهُودِ. فَكَرِهَ رَسُولُ اللهِ - ﷺ - أَنْ يُبْطِلَ دَمَهُ، فَوَدَاهُ مِائَةً مِنْ إِبِلِ الصَّدَقَةِ. [انظر: ٢٧٠٢ - مسلم: ١٦٦٩ - فتح ١٢/ ٢٢٩]","vol":"31","page":405},{"text":"٦٨٩٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو بِشْرٍ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ الأَسَدِيُّ، حَدَّثَنَا الْحَجَّاجُ بْنُ أَبِي عُثْمَانَ، حَدَّثَنِي أَبُو رَجَاءٍ مِنْ آلِ أَبِي قِلَابَةَ، حَدَّثَنِي أَبُو قِلَابَةَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَبْرَزَ سَرِيرَهُ يَوْمًا لِلنَّاسِ، ثُمَّ أَذِنَ لَهُمْ فَدَخَلُوا فَقَالَ: مَا تَقُولُونَ فِي الْقَسَامَةِ؟ قَالَ: نَقُولُ: القَسَامَةُ القَوَدُ بِهَا حَقٌّ، وَقَدْ أَقَادَتْ بِهَا الخُلَفَاءُ. قَالَ لِي مَا تَقُولُ يَا أَبَا قِلَابَةَ؟ وَنَصَبَنِي لِلنَّاسِ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، عِنْدَكَ رُءُوسُ الأَجْنَادِ وَأَشْرَافُ الْعَرَبِ، أَرَأَيْتَ لَوْ أَنَّ خَمْسِينَ مِنْهُمْ شَهِدُوا عَلَى رَجُلٍ مُحْصَنٍ بِدِمَشْقَ أَنَّهُ قَدْ زَنَى لَمْ يَرَوْهُ أَكُنْتَ تَرْجُمُهُ؟ قَالَ: لَا. قُلْتُ: أَرَأَيْتَ لَوْ أَنَّ خَمْسِينَ مِنْهُمْ شَهِدُوا عَلَى رَجُلٍ بِحِمْصَ أَنَّهُ سَرَقَ أَكُنْتَ تَقْطَعُهُ وَلَمْ يَرَوْهُ؟ قَالَ: لَا. قُلْتُ: فَوَاللهِ مَا قَتَلَ رَسُولُ اللهِ - ﷺأَحَدًا قَطُّ، إِلاَّ فِي إِحْدَى ثَلَاثِ خِصَالٍ: رَجُلٌ قَتَلَ بِجَرِيرَةِ نَفْسِهِ فَقُتِلَ، أَوْ رَجُلٌ زَنَى بَعْدَ إِحْصَانٍ، أَوْ رَجُلٌ حَارَبَ اللهَ وَرَسُولَهُ وَارْتَدَّ عَنِ الإِسْلَامِ.\nفَقَالَ الْقَوْمُ: أَوَلَيْسَ قَدْ حَدَّثَ أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَطَعَ فِي السَّرَقِ\nوَسَمَرَ الأَعْيُن ثُمَّ نَبَذَهُمْ فِي الشَّمْسِ؟. فَقُلْتُ: أَنَا أُحَدِّثُكُمْ حَدِيثَ أَنَسٍ، حَدَّثَنِي أَنَسٌ أَنَّ نَفَرًا مِنْ عُكْلٍ ثَمَانِيَةً قَدِمُوا عَلَى رَسُولِ اللهِ - ﷺ - فَبَايَعُوهُ عَلَى الإِسْلَامِ، فَاسْتَوْخَمُوا الأَرْضَ فَسَقِمَتْ أَجْسَامُهُمْ، فَشَكَوْا ذَلِكَ إِلَى رَسُولِ اللهِ - ﷺ - قَالَ: «أَفَلَا تَخْرُجُونَ مَعَ رَاعِينَا فِي إِبِلِهِ فَتُصِيبُونَ مِنْ أَلْبَانِهَا وَأَبْوَالِهَا؟». قَالُوا: بَلَى. فَخَرَجُوا فَشَرِبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا فَصَحُّوا، فَقَتَلُوا رَاعِيَ رَسُولِ اللهِ - ﷺ - وَأَطْرَدُوا النَّعَمَ، فَبَلَغَ ذَلِكَ رَسُولَ اللهِ - ﷺ - فَأَرْسَلَ فِي آثَارِهِمْ، فَأُدْرِكُوا فَجِيءَ بِهِمْ، فَأَمَرَ بِهِمْ فَقُطِّعَتْ أَيْدِيهِمْ وَأَرْجُلُهُمْ وَسَمَرَ أَعْيُنَهُمْ، ثُمَّ نَبَذَهُمْ فِي الشَّمْسِ حَتَّى مَاتُوا. قُلْتُ: وَأَيُّ شَيْءٍ أَشَدُّ مِمَّا صَنَعَ هَؤُلَاء؟! ارْتَدُّوا عَنِ الإِسْلَامِ وَقَتَلُوا وَسَرَقُوا. فَقَالَ عَنْبَسَةُ بْنُ سَعِيدٍ: وَاللهِ إِنْ سَمِعْتُ كَالْيَوْمِ قَطُّ. فَقُلْتُ: أَتَرُدُّ عَلَيَّ حَدِيثِي يَا عَنْبَسَةُ؟ قَالَ: لَا، وَلَكِنْ جِئْتَ بِالْحَدِيثِ عَلَى وَجْهِهِ، وَاللهِ لَا يَزَالُ هَذَا الجُنْدُ بِخَيْرٍ مَا عَاشَ هَذَا الشَّيْخُ بَيْنَ أَظْهُرِهِمْ.\nقُلْتُ: وَقَدْ كَانَ فِي هَذَا سُنَّةٌ مِنْ رَسُولِ اللهِ - ﷺ -: دَخَلَ عَلَيْهِ نَفَرٌ مِنَ الأَنْصَارِ","vol":"31","page":406},{"text":"فَتَحَدَّثُوا عِنْدَهُ، فَخَرَجَ رَجُلٌ مِنْهُمْ بَيْنَ أَيْدِيهِمْ فَقُتِلَ، فَخَرَجُوا بَعْدَهُ، فَإِذَا هُمْ بِصَاحِبِهِمْ يَتَشَحَّطُ فِي الدَّمِ، فَرَجَعُوا إِلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا: يَا رَسُولَ اللهِ صَاحِبُنَا كَانَ تَحَدَّثَ مَعَنَا، فَخَرَجَ بَيْنَ أَيْدِينَا، فَإِذَا نَحْنُ بِهِ يَتَشَحَّطُ فِي الدَّمِ. فَخَرَجَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «بِمَنْ تَظُنُّونَ -أَوْ تَرَوْنَ- قَتَلَهُ؟». قَالُوا: نَرَى أَنَّ الْيَهُودَ قَتَلَتْهُ. فَأَرْسَلَ إِلَى اليَهُودِ فَدَعَاهُمْ. فَقَالَ: «آنْتُمْ قَتَلْتُمْ هَذَا؟». قَالُوا: لَا. قَالَ: «أَتَرْضَوْنَ نَفَلَ خَمْسِينَ مِنَ اليَهُودِ مَا قَتَلُوهُ؟». فَقَالُوا: مَا يُبَالُونَ أَنْ يَقْتُلُونَا أَجْمَعِينَ ثُمَّ يَنْتَفِلُونَ. قَالَ: «أَفَتَسْتَحِقُّونَ الدِّيَةَ بِأَيْمَانِ خَمْسِينَ مِنْكُمْ؟». قَالُوا: مَا كُنَّا لِنَحْلِفَ، فَوَدَاهُ مِنْ عِنْدِهِ. قُلْتُ: وَقَدْ كَانَتْ هُذَيْلٌ خَلَعُوا خَلِيعًا لَهُمْ فِي الجَاهِلِيَّةِ، فَطَرَقَ أَهْلَ بَيْتٍ مِنَ الْيَمَنِ بِالْبَطْحَاءِ، فَانْتَبَهَ لَهُ رَجُلٌ مِنْهُمْ فَحَذَفَهُ بِالسَّيْفِ فَقَتَلَهُ، فَجَاءَتْ هُذَيْلٌ فَأَخَذُوا الْيَمَانِىَ فَرَفَعُوهُ إِلَى عُمَرَ بِالْمَوْسِمِ وَقَالُوا: قَتَلَ صَاحِبَنَا. فَقَالَ: إِنَّهُمْ قَدْ خَلَعُوهُ. فَقَالَ: يُقْسِمُ خَمْسُونَ مِنْ هُذَيْلٍ مَا خَلَعُوهُ.\nقَالَ: فَأَقْسَمَ مِنْهُمْ تِسْعَةٌ وَأَرْبَعُونَ رَجُلًا، وَقَدِمَ رَجُلٌ مِنْهُمْ مِنَ الشَّأْمِ فَسَأَلُوهُ أَنْ يُقْسِمَ فَافْتَدَى يَمِينَهُ مِنْهُمْ بِأَلْفِ دِرْهَمٍ، فَأَدْخَلُوا مَكَانَهُ رَجُلًا آخَرَ، فَدَفَعَهُ إِلَى أَخِي الْمَقْتُولِ فَقُرِنَتْ يَدُهُ بِيَدِهِ، قَالُوا: فَانْطَلَقَا وَالْخَمْسُونَ الَّذِينَ أَقْسَمُوا حَتَّى إِذَا كَانُوا بِنَخْلَةَ، أَخَذَتْهُمُ السَّمَاءُ فَدَخَلُوا فِي غَارٍ فِي الْجَبَلِ، فَانْهَجَمَ الْغَارُ عَلَى الخَمْسِينَ الَّذِينَ أَقْسَمُوا فَمَاتُوا جَمِيعًا، وَأَفْلَتَ الْقَرِينَانِ وَاتَّبَعَهُمَا حَجَرٌ فَكَسَرَ رِجْلَ أَخِي المَقْتُولِ، فَعَاشَ حَوْلًا ثُمَّ مَاتَ.\nقُلْتُ: وَقَدْ كَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ أَقَادَ رَجُلًا بِالْقَسَامَةِ ثُمَّ نَدِمَ بَعْدَ مَا صَنَعَ، فَأَمَرَ بِالْخَمْسِينَ الَّذِينَ أَقْسَمُوا فَمُحُوا مِنَ الدِّيوَانِ وَسَيَّرَهُمْ إِلَى الشَّأْمِ. [انظر: ٢٣٣ مسلم:١٦٧١ - فتح ١٢/ ٢٣٠]\n(وَقَالَ الأَشْعَثُ بْنُ قَيْسٍ - ﵁ - قَالَ لي النَّبِيُّ - ﷺ -: «شَاهِدَاكَ أَو يَمِينُهُ».) وهذا سلف عنده مسندًا.\nثم قال: وَقَالَ ابْنُ أَبِي مُلَيْكَةَ: لَمْ يقِد بِهَا مُعَاوِيَةُ - ﵁ -.","vol":"31","page":407},{"text":"وهذا قال ابن المنذر فيه: روينا عن معاوية وابن عباس - ﵄ - أنهما قالا: القسامة توجب العقل، ولا (تشترط) (^١) الدم (^٢).\nقال البيهقي: روينا عن معاوية خلافه (^٣).\nوقال ابن بطال: (قوله) (^٤): (لم يقد بها معاوية)، لا حجة فيه مع خلاف السنة (له) (^٥) والخلفاء الراشدين الذين أقادوا بها، أو يحتمل أن تكون المسألة لا لوث فيها، وقد صح عن معاوية أنه أقاد بها، ذكر ذلك أبو الزناد في احتجاجه على أهل العراق، قال: وقال لي خارجة بن زيد بن ثابت: نحن والله قتلنا بالقسامة وأصحاب رسول الله - ﷺ - متوافرون، إني لأرى يومئذ ألف رجل أو نحو ذلك فما اختلف منهم اثنان في ذلك (^٦).\nقال البيهقي: وأصح ما روي في القتل بالقسامة وأعلاه بعد حديث سهل: ما رواه عبد الرحمن بن أبي الزناد [عن أبيه] (^٧) قال: حدثني خارجة ابن زيد بن ثابت قال: قتل رجل من الأنصار -وهو (سكران) (^٨) - رجلًا من بني (النجار) (^٩)، ولم يكن على ذلك شهادة إلا (لطخ) (^١٠) وشبهه\n_________\n(^١) ورد بهامش الأصل: لعله تسقط.\n(^٢) \"الإشراف\" ٣/ ١٤٧.\n(^٣) \"سنن البيهقي\" ٨/ ١٢٧.\n(^٤) من (ص ١).\n(^٥) من (ص ١).\n(^٦) \"شرح ابن بطال\" ٨/ ٥٣٦.\n(^٧) ساقطة من الأصول والمثبت من \"معرفة السنن والآثار\" للبيهقي ١٢/ ٢٠ حيث ينقل المصنف.\n(^٨) في الأصول: (سلمان) وهو خطأ، والمثبت من \"معرفة السنن والآثار\" ١٢/ ٢١.\n(^٩) في الأصول: (العجلان) وهو خطأ، والمثبت من \"المعرفة\" ١٢/ ٢١.\n(^١٠) في الأصول: (لا تصلح)، والمثبت من \"معرفة السنن والآثار\" ١٢/ ٢١ وهو أشبه.","vol":"31","page":408},{"text":"فاجتمع رأي الناس على أن يحلف ولاة المقتول، ثم يسلم إليهم فيقتلوه، قال خارجة: فركبت إلى معاوية فقصصت عليه القصة، فكتب إلى سعيد بن العاصىِ: إن كان ما ذكرنا [له] (^١) حقًّا أن يحلفنا على القاتل، ثم يسلمه إلينا، فجئت إلى سعيد بالكتاب فأحلفنا خمسين يمينا ثم سلمه إلينا.\nقال أبو الزناد: (وأمرني) (^٢) عمر بن عبد العزيز (فردد قسامة) (^٣) على سبعة نفر أو خمسة نفر.\nثم ساقه البيهقي بإسناده إليه، قال: رويناه من وجه آخر عن ابن أبي الزناد، عن أبيه من غير ذكر معاوية وسعيد، غير أنه قال: وفي الناس يومئذ الصحابة وفقهاء الناس ما لا يحصى، وما اختلف اثنان منهم أن يحلف ولاة المقتول أن يقتلوا أو يسجنوا (فحلفوا) (^٤) خمسين يمينًا فقتلوا، وكانوا يخبرون أن رسول الله - ﷺ - قضى بالقسامة. وروينا عن عمر - ﵁ - أنه قال: القسامة توجب العقل ولا (تسقط بالدم) (^٥)، وهو عن عمر منقطع (^٦).\nوروى ابن أبي شيبة عن وكيع، عن حماد بن سلمة عن ابن أبي مليكة أن ابن الزبير وعمر بن عبد. العزيز أقادا بالقسامة (^٧)، وحدثنا عبد الأعلى،\n_________\n(^١) ساقطة من الأصول والمثبت من \"معرفة السنن والآثار\" ١٢/ ٢١.\n(^٢) كذا في الأصول، وفي \"معرفة السنن والآثار\" ١٢/ ٢١: (وأمر لي).\n(^٣) كذا في الأصول، وفي \"معرفة السنن والآثار\" ١٢/ ٢١: (فرددت قسامة).\n(^٤) في الأصل (فحلف) والمثبت من (ص ١) وهو الموافق لمصدر التخريج.\n(^٥) كذا في (ص ١)، وفي \"معرفة السنن والآثار\" ١٢/ ٢٢: (تشيط الدم) وكذا هو في \"السنن الكبرى\" للبيهقي ٨/ ١٢٩، وفي \"مصنف عبد الرزاق\" ١٠/ ٤١.\n(^٦) انتهى من \"معرفة السنن والآثار\" ١٢/ ٢١ - ٢٢ بتصرف.\n(^٧) \"المصنف\" ٥/ ٢٤٢ (٢٧٨٢١).","vol":"31","page":409},{"text":"عن معمر، عن الزهري قال: دعاني عمر بن عبد العزيز فسألني عن القسامة وقال: بدا لي أن أردها؛ إن الأعرابي يشهد، والرجل الغائب يجيء فيشهد. فقلت: يا أمير المؤمنين إنك لن تستطيع ردها، قضى بها رسول الله - ﷺ - والخلفاء بعده (^١).\nوثنا ابن نمير ثنا سعيد عن قتادة أن سليمان بن يسار حدث أن عمر ابن عبد العزيز قال: ما رأيت مثل القسامة (قط) (^٢) أقيد بها، والله تعالى يقول: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] وقالت الأسباط: ﴿وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا﴾ [يوسف: ٨١] قال سليمان: فقلت: القسامة حق، قضى بها رسول الله - ﷺ - (^٣). وكأن البخاري ذهب إلى ترك القتل بالقسامة لما ذكره من الآثارالتي صدر بها الباب بغير إسناد.\nوحديث القسامة ذكره قبل التفسير، وفي باب الموادعة والمصالحة مع المشركين في باب فرض الخمس.\nوروى ابن أبي شيبة عن عبد السلام بن حرب، عن عمرو، عن الحسن أن أبا بكر وعمر والجماعة الأول لم يكونوا يقتلون بالقسامة.\nوحدثنا عبد الرحيم بن سليمان، عن الحسن بن عمرو، عن فضيل، عن إبراهيم قال: القود بالقسامة جور.\nوفي رواية أبي معشر: القسامة يستحق فيها الدية، ولا يقاد فيها،\n_________\n(^١) \"المصنف\" ٥/ ٤٣٩ (٢٧٧٩٨).\n(^٢) ساقطة من الأصل.\n(^٣) \"المصنف\" ٥/ ٤٣٩ (٢٧٧٩٩)، ولكن عن محمد بن بشرن عن سعيد.","vol":"31","page":410},{"text":"وكذا قاله قتادة. وقال الزهري: لا يقتل بالقسامة إلا واحد (^١).\nثم قال البخاري: وكتب عمر بن عبد العزيز إلى عدي بن أرطأة، وكان أمره على البصرة في قتيل وجد عند بيت من بيوت السمانين، وإن وجد أصحابه بينة وإلا فلا تظلم الناس، فإن هذا لا يقضى فيه إلى يوم القيامة، وهذا خلاف ما أسلفناه عنه.\nثم ساق البخاري أيضًا من حديث أبي نعيم، ثنا سَعِيدُ بْنُ عُبَيْدٍ، عَنْ بُشَيْرِ بْنِ يَسَارٍ، زَعَمَ أَنَّ رَجُلًا مِنَ الأَنْصَارِ يُقَالُ لَهُ: سَهْلُ بْنُ أَبِي حَثْمَةَ أَخْبَرَهُ أَنَّ نَفَرًا مِنْ قَوْمِهِ انْطَلَقُوا إلى خَيْبَرَ فَتَفَرَّقُوا فِيهَا، وَوَجَدُوا أَحَدَهُمْ قَتِيلًا .. الحديث. فوداه مائة من إبل الصدقة.\nوسعيد هذا هو أبو الهذيل الطائي الكوفي، أخو عقبة، اتفقا عليه.\nقال ابن عبد البر: وما نعلم في شيء من الأحكام المروية عن رسول الله - ﷺ - في الاضطراب والتضاد ما في هذِه القصة، فإن الآثار فيها متضادة متدافعة، وهي قصة واحدة (^٢).\nوذكر أبو القاسم البلخي في \"معرفة الرجال\" عن ابن إسحاق قال: سمعت عمرو بن شعيب يحلف في المسجد الحرام: والله الذي لا إله إلا هو إن حديث سهل بن أبي حثمة في القسامة ليس كما حدث، ولقد أوهم.\nوذكر أبو داود سليمان بن الأشعث بإسناد جيد عن عبد الرحمن بن بجيد أن سهلًا -والله- أوهم -الحديث- أنه - ﵇ - كتب إلى يهود وقد وجد بين أظهرهم قتيل: \"فدوه\"، فكتبوا يحلفون بالله خمسين يمينًا\n_________\n(^١) \"المصنف\" ٥/ ٤٤٢ - ٤٤٣ (٢٧٨٢٣ - ٢٧٨٢٧).\n(^٢) \"الاستذكار\" ٢٥/ ٣٠٧ - ٣٠٨.","vol":"31","page":411},{"text":"ما قتلناه، ولا علمنا له قاتلًا، فوداه رسول الله من عنده بمائة ناقة، وفي رواية رافع بن خديج فاختاروا منهم خمسين واستحلفهم فأبوا، وفي لفظ له عنده: فبدأ باليهود، وقال: \"أيحلف خمسون منكم؟ \" فأبوا، فجعلها رسول الله - ﷺ - دية على اليهود؛ لأنه وجد بين أظهرهم (^١).\nولابن إبي عاصم من حديث الزهري عن أنس أنه - ﵇ - بدأ ببني حارثة في اليمين في دم صاحبهم المقتول بخيبر (^٢)، وقال أبو عمر: لم يخرجه البخاري إلا لإرسال مالك (له) (^٣)، وقد خطأ جماعة من أهل الحديث حديث سعيد بن عبيد، وذمُّوا البخاري في تخريجه، وتركه رواية يحيى بن سعيد (^٤).\nقال الأصيلي: أسنده عن يحيى: شعبة، وسفيان بن عيينة، وعبد الوهاب الثقفي، وعيسى بن حماد، وبشر بن المفضل، وهؤلاء ستة، وأرسله مالك عن يحيى بن سعيد (عن) (^٥) بشير بن يسار، ولم يذكر سهل بن أبي حثمة، وممن روى حديث يحيى مسندًا ابن عيينة وحماد بن زيد وعباد بن العوام.\nوقال الأثرم: قال أحمد: الذي أذهب إليه في القسامة حديث بشير من رواية يحيى، فقد سلف، وصله عنه حفاظ، وهو أصح من حديث سعيد بن عبيد (^٦).\n_________\n(^١) أبو داود بأرقام (٤٥٢٥)، (٤٥٢٤)، (٤٥٢٦).\n(^٢) \"الديات\" ص ٧٨.\n(^٣) من (ص ١).\n(^٤) \"الاستذكار\" ٢٥/ ٣٠١.\n(^٥) في الأصل: ابن.\n(^٦) \"الاستذكار\" ٢٥/ ٣٠٥.","vol":"31","page":412},{"text":"وأخرجه النسائي أيضًا من حديث عمرو بن شعيب، عن أبيه، عن جده أن محيصة الأصغر أصبح قتيلًا على أبواب خيبر .. الحديث. وفي آخره: فقسم رسول الله - ﷺ - عليهم وأعانهم بنصفها. ثم قال: لا أعلم أحدًا تابع عمرًا على هذِه الرواية ولا سعيد بن عفير على روايته عن بشير (^١).\nقلت: قد ذكره الدارقطني من حديث حبيب بن أبي ثابت عن بشير مثله (^٢). وقال البيهقي: يحتمل أن رواية (سعيد لا تخالف رواية) (^٣) يحيى بن سعيد، عن بشير، وكأنه أراد بالبينة أيمان المدعين في اللوث، كما فسره يحيى بن سعيد، أو طالبهم بالبينة كما في هذِه الرواية. فلما لم يكن عندهم بينة عرض عليهم الأيمان كما في رواية يحيى بن سعيد، فلما لم يحلفوها ردها على اليهود كما في الروايتين جميعًا (^٤).\n(ويؤيده) (^٥) حديث عمرو بن شعيب ومرسل سليمان بن يسار -يعني: المذكورين قبل- قال: ومن تكلم في دين الله وفي أخبار رسول الله - ﷺ - فلا ينبغي له أن يحتج في ذلك برواية الكلبي عن أبي صالح، عن ابن عباس - ﵄ -، (عن رسول الله - ﷺ -) (^٦) في استحلافه خمسين من اليهود في قصة الأنصاري، ثم جعل عليهم\n_________\n(^١) \"سنن النسائي\" ٨/ ١٢.\n(^٢) \"سنن الدارقطني\" ٣/ ١٠٩.\n(^٣) ساقطة من الأصل.\n(^٤) \"سنن البيهقي\" ٨/ ١٢٠.\n(^٥) في (ص ١): ويؤكده.\n(^٦) من (ص ١).","vol":"31","page":413},{"text":"الدية ولا يراد به عمر بن صبيح عن مقاتل بن حيان، عن صفوان، عن ابن المسيب، عن عمر في قضائه بنحو ذلك.\nوقوله: (إنما قضيت عليكم بقضاء نبينا)؛ لإجماع أهل الحديث على ترك الاحتجاج بهما ولمخالفتهما في هذِه الرواية الثقات الأثبات.\nوروى ابن أبي عاصم من حديث ابن لهيعة، عن يزيد بن أبي حبيب، عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس .. الحديث. وفيه: فدعا - ﵇ - اليهود بقسامتهم؛ لأنهم الذين ادعي عليهم الدم، فأمرهم أن يحلفوا خمسين يمينًا أنهم برآء من قتله، فنكلت يهود عن الأيمان، فدعى بني حارثة .. الحديث (^١).\nورواه مسلم عن سهل ورافع، وقد بين ليث في روايته عن يحيى بن سعيد عند مسلم، عن بشير أنه حسبان، وذلك أنه قال: قال (يحيى) (^٢): حسبته قال: وعن رافع، فحصل بذلك شك يحيى في ذكر رافع (^٣). فكأن روايته لم يذكر فيها شك في ذلك بحيث أن يقضى عليها بذكر الشك؛ (لأن زيادة الحفاظ مقبولة وإن جاز نفيه بعد الشك) (^٤)، وأن يستشكلَه بعد اليقين أيضًا جائز، وسهل إنما يروي عن رجال من كبراء قومه لصغره. هذا على قول من قال: عن. وأما من قال: عن رجل. فهو مرسل، واتصاله برافع، وقد حصل فيه ما بيناه.\nثم ساق البخاري من حديث أبي رجاء -واسمه سلمان، من آل أبي قلابة- ثنا أَبُو قِلَابَةَ أَنَّ عُمَرَ بْنَ عَبْدِ العَزِيزِ أَبْرَزَ سَرِيرَهُ يَوْمًا لِلنَّاسِ، ثُمَّ\n_________\n(^١) \"الديات\" ص ٧٨ - ٧٩.\n(^٢) في الأصل: حدثني، والمثبت من (ص ١).\n(^٣) مسلم (١٦٦٩)، كتاب: القسامة والمحاربين والقصاص والديات، باب: القسامة.\n(^٤) من (ص ١).","vol":"31","page":414},{"text":"أَذِنَ لَهُمْ فَدَخَلُوا فَقَالَ: مَا تَقُولُونَ في القَسَامَةِ؟ قَالَوا: نَقُولُ: القَسَامَةُ القَوَدُ بِهَا حَقٌّ، قَدْ أَقَادَ بِهَا الخُلَفَاءُ. ثم ساقه بطوله.\nوقد اختلف العلماء (في القسامة) (^١)، فقال الجمهور: القسامة ثابتة عن الشارع يبدأ فيها المدعون بالأيمان، فإن حلفوا استحقوا، وإن نكلوا حلف المدعى عليهم خمسين يمينًا (وبرئوا) (^٢). وهو قول أهل المدينة: يحيى بن سعيد وأبي الزناد وربيعة ومالك، والليث والشافعي وأحمد وأبي ثور (^٣)، وحجتهم حديث البخاري السالف الذي ذكرناه أولًا، وهو صريح، يبدأ به المدعين للدم باليمين. وذهبت طائفة إلى أنه يبدأ بأيمان المدعى عليهم ويذرون. روي عن عمر والشعبي والنخعي، وبه قال الثوري والكوفيون وأكثر البصريين واحتجوا بحديث سعيد بن عبيد، عن بشير بن يسار أنه - ﵇ - قال للأنصار: \"تأتون بالبينة على من قتله؟ \" قالوا: ما لنا بينة. قال: \"فيحلفون لكم؟ \" قالوا: ما نرى بأيمان يهود. فأبوا، فبدأ بأيمان المدعى عليهم، وهم اليهود. واحتجوا أيضًا بما رواه ابن جريج، عن ابن أبي مليكة، عن ابن عباس - ﵄ - أنه - ﵇ - قال: \"لو يعطى الناس بدعواهم لادعى قوم دماء قوم وأموالهم، ولكن اليمين على المدعى عليهم\" أخرجاه (^٤).\nوفيها قول ثالث: وهو التوقف عن الحكم بالقسامة. روي عن سالم بن عبد الله وأبي قلابة وعمر بن عبد العزيز والحكم بن عتيبة.\n_________\n(^١) في (ص ١): في الحكم بالقسامة.\n(^٢) من (ص ١).\n(^٣) انظر: \"المعنى\" ١٢/ ٢٠٥.\n(^٤) سلف برقم (٢٥١٤). ورواه مسلم (١٧١١).","vol":"31","page":415},{"text":"قال ابن عبد البر: ورواية عن قتادة، وهو قول مسلم بن خالد الزنجي وفقهاء أهل مكة، وإليه ذهب ابن عيينة (^١). واحتج الجمهور بأن قالوا: حديث سعيد بن عبيد في تبدئة اليهود وهم عند أهل الحديث كما سلف؛ لأن جماعة من أهل الحديث أسندوا حديث بشير بن يسار، عن سهل أنه - ﵇ - بدأ بالمدعين.\nقال أحمد: الذي أذهب إليه في القسامة حديث يحيى بن سعيد، عن بشير بن يسار، وقد وصله عنه حفاظ، وهو صحيح من حديث سعيد بن عبيد. وقد أسلفناه عنه أيضًا (^٢).\nقال الأصيلي: فلا يجوز أن يعترض بخبر واحد على خبر جماعة، مع أن سعيد بن عبيد قال في حديثه: فوداه رسول الله - ﷺ - من إبل الصدقة. والصدقة لا تعطي في الديات ولا يصالح بها عن غير أهلها.\nقال ابن القصار والمهلب: وقد يجمع بين حديث سعيد ويحيى بأنه - ﵇ - قال للأنصار: \"أترضون نفل خمسين من اليهود ما قتلوه؟ \" بعد علمه أن الأنصار قد نكلوا عن اليمين؛ لأنهم لم يعينوا أحدًا من اليهود فيقسموا عليه. والقسامة لا تكون إلا على معين، فلما علم نكولهم رد اليمين. وفي حديث يحيى حين (تكلم) (^٣) حويصة ومحيصة وعبد الرحمن، فقال لهم: \"فتبرئكم يهود بأيمان\" بعد أن قال لهم: \"تحلفون خمسين يمينا وتستحقون دم صاحبكم\" وقد روى ابن جريج، عن عطاء، عن أبي هريرة - ﵁ - (أنه - ﵇ -) (^٤) قال: \"البينة على من ادعى واليمين على من أنكر إلا في القسامة\" أخرجه الدارقطني من\n_________\n(^١) \"الاستذكار\" ٢٥/ ٣٢٦ - ٣٢٧.\n(^٢) سبق قريبًا.\n(^٣) في (ص ١): نكل.\n(^٤) من (ص ١).","vol":"31","page":416},{"text":"حديث مسلم بن خالد الزنجي، عن ابن جريج به. ومن حديث الزنجي، عن ابن جريج، عن عمرو بن شعيب، عن أبيه، عن جده: أنه - ﵇ - (قال) (^١) فذكر مثله. قال الدارقطني: خالفه عبد الرزاق وحجاج فروياه عن ابن جريج، عن عمرو مرسلًا، فبين أن اليمين في القسامة لا تكون في جهة المدعى عليه (^٢).\nوقد احتج مالك، في \"الموطأ\" لهذِه المسألة بما فيه الكفاية، فقال: إنما فرق بين القسامة في الدم والأيمان في الحقوق أن الرجل إذا داين الرجل استثبت عليه في حقه، وأن الرجل إذا [أراد] (^٣) قتل الرجل [لم يقتله] (^٤) في جماعة من الناس وإنما يلتمس الخلوة فلو لم تكن القسامة إلا فيما تثبت فيه البينة وعمل فيها كما يعمل في الحقوق بطلت الدماء واجترأ الناس عليها إذا عرفوا القضاء فيها، ولكن إنما جعلت إلى ولاة المقتول ليبدءون بها ليكف الناس عن الدم، وليحذر القاتل أن يؤخذ في مثل ذلك بقول المقتول. وهذا الأمر المجمع عليه عندنا، والذي سمعت ممن أرضى، والذي اجتمعت عليه الأئمة في القديم والحديث أن يبدأ المدعون (^٥). فإن قلت: الشارع إنما قال: \"تحلفون وتستحقون دم صاحبكم\" (^٦) على وجه الاستعظام لذلك والإنكار عليهم والتقرير لا على وجه الاستفهام لهم. فالجواب: أنه لا يجوز أن يريد الإنكار عليهم أصلًا، وذلك أن القوم لم يطلبوا\n_________\n(^١) من (ص ١).\n(^٢) \"سنن الدارقطني\" ٣/ ١٠٩.\n(^٣) ما بين المعكوفتين مثبت من \"الموطأ\"، وهو ساقط من الأصول.\n(^٤) ما بين المعكوفتين مثبت من \"الموطأ\"، وهو ساقط من الأصول.\n(^٥) \"الموطأ\" ص ٥٤٨ - ٥٤٩.\n(^٦) سيأتي برقم (٧١٩٢).","vol":"31","page":417},{"text":"فينكر ذلك عليهم، وإنما طلبوا الدم فبدأهم وقال لهم: \"أتحلفون؟ \" فعلم أنه شرع لهم اليمين وعلق استحقاقه الدم بها، وإنما كان يكون منكرًا عليهم لو بدءوا وقالوا: نحن نحلف (^١).\nفصل:\nوأما الذين أبطلوا الحكم بالقسامة، فإنهم ردوها بآرائهم لخلافها عندهم حديث: \"البينة على المدعي واليمين على المدعى عليه\" (^٢) وهو خص القسامة بتقدمة المدعي بالأيمان وسنه لأمته.\nوقد كانت في الجاهلية خمسين يمينًا على الدماء فأقرها الشارع فصارت سنة، بخلاف الأموال التي سنَّ فيها يمينًا واحدة، والأصول لا يرد بعضها بعضًا ولا يقاس بعضها علي بعض؛ بل يوضع كل واحد منها موضعه كالعرايا والمزابنة والمساقاة والقرائن مع الإجارات، وعلى المسلمين التسليم في كل ما سنَّ لهم.\nفإن قلت: كيف يحكم للأولياء وهم غيب عن موضع القتل؟ قيل: اليمين يكون تارة علي وجه اليقين وتارة على وجه الاستدلال؛ كالشهادة تكون باليقين وتكون بالاستدلال على النسب والوفاة، وأن هذِه زوجة فلان وهذا باستدلال، كما يدعي الوارث لأبيه دينًا على رجل من حساب أبيه، فيحلف كما يحلف على يقين، وذلك على ما ثبت عنده بإخبار من يصدقه، ليس لأحد من العلماء يجيز لأحد أن يحلف علي ما لم يعلم، ولكنه يحلف علي ما لم يحضر إذا صح عنده وعلمه ما يقع العلم بمثله.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٥٣٣ - ٥٣٤.\n(^٢) سلف برقم (٢٥١٤).","vol":"31","page":418},{"text":"وقيل لابن المسيب: أعجب من القسامة أن يأتي الرجل يسأل عن القاتل والمقتول لا يعرف واحدًا منهما ويقسم، قال: قضى رسول الله - ﷺ - بها في قتيل خيبر، ولو علم أن الناس يجترئون عليها ما قضى بها (^١).\nوقال أبو الحسن القابسي: العجب من عمر بن عبد العزيز على مكانته في العلم كيف لم يعارض أبا قلابة في موضعه وليس أبو قلابة من فقهاء التابعين؟\nقال المهلب: وما اعترض به أبو قلابة من حديث العرنيين، لا اعتراض فيه على القسامة بوجه من الوجوه؛ لجواز قيام البينة والدلائل التي لا رفع لها على تحقيق الجناية على العرنيين، وليس هذا من طريق القسامة في شيء؛ لأنها إنما تكون في الدعاوى والاختفاء بالقتل حيث لا بينة ولا دليل، وأمرُ العرنيين كان بين ظهراني الناس، ويمكن فيه الشهادة؛ لأنهم كشفوا وجوههم لقطع السبيل والخروج عن المسلمين بالقتل واستياق الإبل، فقامت عليهم الشواهد البينة، فأمرهم غير أمر من ادعي عليه بالقتل، ولا شاهد يقوم عليه. وما ذكر من الذين انهدم عليهم الغار لا يعارض به ما تقدم من السنة في القسامة، وليس رأي أبى قلابة حجة على جماعة التابعين، ولا ترد بمثله السنن، وكذلك هو عبد الملك من الديوان لأسماء الذين أقسموا لا حجة فيه على إبطالها (^٢)، وقد يكون عبد الملك إنما قدم على ما صنع كأن لم يكن في تلك القصة ما يوجب القسامة من اللوث.\n_________\n(^١) رواه عبد الرزاق في \"المصنف\" ١٠/ ٣٨ (١٨٢٧٧).\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٥٣٦ - ٥٣٧.","vol":"31","page":419},{"text":"فصل:\nاختلفوا في وجوب القود بها فأوجبت طائفة القود بها، روي عن عبد الله بن الزبير وعمر بن عبد العزيز والزهري وربيعة وأبي الزناد وابن أبي ذئب، وبه قال مالك والليث وأحمد وداود وأبو ثور، واحتجوا بحديث يحيى بن سعيد عن بشير بن يسار أنه - ﵇ - قال للأنصار: \"أتحلفون وتستحقون دم صاحبكم أو قاتلكم؟ \" وهذا يوجب القود، وقال إسحاق: من قال بالقود فيها لا أعيبه، وأما أنا فأذهب إلى ما روي عن عمر بن الخطاب - ﵁ - أنه (قال) (^١): لا يقاد بالقسامة، وإنما تجب فيها الدية.\nوقالت أخرى: لا قود بها وإنما توجب الدية، روي عن عمر وابن عباس وهو قول النخعي والحسن، وإليه ذهب الثوري والكوفيون والشافعي- في مشهور مذهبه- وإسحاق (^٢)، واحتجوا بما رواه مالك عن ابن أبي ليلى، عن عبد الله، عن سهل بن أبي حثمة، وهو قوله - ﵇ - للأنصار: \"إما أن تدوا صاحبكم أو تؤذنوا بحرب\" (^٣). وهذا يدل على الدية لا على القود.\nقالوا: ومعنى قوله - ﵇ - في حديث يحيى بن سعيد: \"وتستحقون دم صاحبكم\" يعني به دية دم قتيلكم؛ لأن اليهود ليس بصاحب لكم، فإذا جاز أن يضمروا فيه جاز أن يضمر (فيه) (^٤) دية دم صاحبكم، فكان من حجة أهل المقالة عليهم أن قالوا: إن قوله: \"إما أن تدوا صاحبكم\"\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"الاستذكار\" ٢٥/ ٣١٥ - ٣١٧.\n(^٣) رواه مالك في \"الموطأ\" ص ٥٤٧، وسيأتي معلقًا قبل حديث (٧١٦٢).\n(^٤) من (ص ١).","vol":"31","page":420},{"text":"معارض لقوله: \"تستحقون دم صاحبكم\" فلما تعارض وجب طلب الدليل على أي المعنيين أولى بالصواب، فوجدنا الأول انفرد به ابن أبي ليلى في حديثه، وقد قال أهل الحديث: إن أبا ليلى لم يسمع من سهل. وفيه: أنه مجهول لم يرو عنه غير مالك.\nواختلف في اسم أبي ليلى هذا كما قال أبو عمر، فقيل: عبد الله بن عبد الله بن عبد الرحمن بن سهل. وقيل: عبد الرحمن بن عبد الله بن سهل، وقال ابن إسحاق: عبد الله بن سهل (^١).\nوقد اتفق جماعة من الحفاظ على يحيى بن سعيد على هذا الحديث وقالوا فيه: \"تستحقون دم قتيلكم\" يعني: يسلم إليكم القتيل؛ لأنه لم يقل: وتستحقون دية دم صاحبكم. والدليل على ذلك أنهم كانوا ادعوا قتل عمد لا خطأ، والذي يجب على قاتل العمد القود أو الدية إن اختار ذلك ولي القتيل.\nوروى حماد بن زيد، عن يحيى بن سعيد، عن بشير، عن سهل ورافع بن خديج أنه - ﵇ - قال للأنصار: \"يقسم خمسون منكم على رجل منهم فيدفع برمته\" (^٢) وهذا حجة قاطعة.\nوهذا الحديث يبين أن قوله: \"دم صاحبكم\" معناه: القاتل؛ لأنه قتل الذي قتل وليهم، وقد يصح أن تقولوا: هذا صاحبنا الذي ادعينا عليه أنه قتل ولينا، ويجوز أن يكون معناه: وتستحقون دم قاتل صاحبكم؛ لأنه من ادعى إثبات شيء على صفة وحققه بيمينه، فإن الذي يجب له هو\n_________\n(^١) \"التمهيد\" ٢٤/ ١٥٠، \"الاستذكار\" ٢٥/ ٢٩٩، وانظر \"الاستيعاب\" ٤/ ١٤٣ (٢٨٣١).\n(^٢) رواه مسلم (١٦٦٩).","vol":"31","page":421},{"text":"الشيء الذي حققه بيمينه على صفته، فلو ادعى إتلاف عبد (أو دابة) (^١) أو ثوب وحلف المدعي بعد نكول المدعى عليه حكم له بما ادعاه على صفته ولم يجب له سواه، والدليل على ذلك قوله تعالى: ﴿وَلَكُمْ في الْقِصَاصِ حَيَاةٌ﴾ [البقرة: ١٧٩] فأخبر تعالى أن القود هو الذي يحيي النفوس؛ لأن القاتل إذا علم أنه يقتل، انزجر عن القتل وكف عنه أكثر من انزجاره إذا لزمته الدية.\nفصل:\nالناس في وجوب القسامة على معنيين: فقدم اعتبروا اللوث، فهم يطلبون ما يغلب على الظن، وتكون شبهة يتطرق بها إلى حراسة الدماء، ولم يطلب أحد في القسامة الشهادة القاطعة ولا العلم المثبت، وإنما طلبوا شبهة وسموها لطخة؛ لأنها تلطخ المدعى عليه بها. وبهذا قال مالك والليث والشافعي، إلا أنهم اختلفوا في اللوث، فذهب مالك في رواية ابن القاسم أنه الشاهد العدل، وروى عنه أشهب غير العدل (^٢). وذهب الشافعي إلى أنه الشاهد العدل (^٣) أو أن يأتي ببينة مفرقة، وإن لم يكونوا عدولًا.\nقال: وكذلك لو (دخل) (^٤) بيتًا مع قوم لم يكن معهم غيرهم، أو تكون جماعة في صحراء فيتفرقون على قتيل، أو يوجد قتيل وإلى جنبه رجل معه سكين مخضوبة بدم، وليس ثم أثر سبع ولا قدم إنسان آخر، ولا يقبل الشافعي قول المقتول: دمي عند فلان؛ لأن السنة\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"الاستذكار\" ٢٥/ ٣١٠.\n(^٣) انظر: \"الإشراف\" ٣/ ١٤٨.\n(^٤) ساقطة من الأصل، والمثبت من (ص ١).","vol":"31","page":422},{"text":"المجمع عليها أنه لا يعطى أحد بدعواه شيئًا. وعند مالك والليث أن القسامة تجب باللوث، أو بقول المقتول: دمي عند فلان (^١).\nوقد سلف بيان هذِه المسألة قريبًا في باب: إذا قتل بحجر أو بعصى. وقوم أوجبوها، والدية بوجود القتل فقط واستغنوا عن مراعاة قول المقتول.\nوعن الشافعي، وهو قول الثوري والكوفيين: ولا قسامة عندهم إلا في القتيل يوجد في المحلة خاصة، قالوا: فإذا وجد في محلة قوم وبه أثر من جراحة أو ضرب أو خنق، حلف أهل الموضع أنهم لم يقتلوه، ويكون عقله عليهم، وإذا لم يكن به أثر لم يكن على العاقلة شيء (^٢). وكذا لو كان الدم يجري من أنفه أو دبره فليس قتيلًا، (فإن جرح من أذنه أو عينه فهو قتيل) (^٣)، وهذا لا سلف لهم فيه. وحديث يحيى بن سعيد عن بشير بخلاف قولهم؛ لأنه - ﵇ - لم يحكم على اليهود بالدية بنفس وجود القتيل في محلتهم، ولم يطالبهم بها، بل أداها من عنده. ولو وجبت على أهل المحلة لأوجبها على اليهود. وأما اشتراطهم أن يكون به أثر فليس بشيء؛ لأنه قد يقتل بما لا أثر به.\nقال ابن المنذر: والعجب من الكوفيين أنهم ألزموا العاقلة مالًا بغير بينة تثبت عندهم ولا إقرار منهم، بل ثَم أعجب من ذلك إلزامهم العاقلة جناية عمد ولا تثبت ببينة ولا إقرار؛ لأن الدعوى التي ادعاها المدعي لو ثبتت ببينة لم يلزم ذلك العاقلة، فكيف يجوز أن يلزموه بغير بينة؟ والخطأ محيط بهذا القول من كل وجه.\n_________\n(^١) انظر المصدر السابق ٣/ ١٤٨.\n(^٢) انظر: المصدر السابق ٣/ ١٥٠ - ١٥١\n(^٣) من (ص ١).","vol":"31","page":423},{"text":"وذهب الليث ومالك والشافعي إلى أن القتيل إذا وجد في محلة قوم فهو هدر (^١) لا يؤخذ به أقرب الناس دارًا ولا غيره؛ لأن القتيل قد يقتل ثم يلقي على باب قوم ليلطخوا به، فلا يؤخذ أحد بمثل ذلك.\nوقد قال عمر بن عبد العزيز: هذا بما يؤخر فيه القضاء حتى يقضي الله فيه يوم القيامة.\nوقال القاسم بن مسعدة: قلت للنسائي: مالك لا يقول بالقسامة إلا بلوث. فلم أورد حديث القسامة ولا لوث فيه؟ قال النسائي: أنزل مالك العداوة التي كانت بينهم وبين اليهود بمنزلة اللوث، وأنزل اللوث أو قول الميت بمنزلة العداوة.\nوقال الشافعي: إذا كان من السبب الذي حكم فيه رسول الله - ﷺ - وجبت القسامة، كانت خيبر دار يهود مختصة، وكانت العداوة بينهم وبين الأنصار ظاهرة. وخرج عبد الله بن سهل بعد العصر (فوجد قتيلًا قبل الليل) (^٢)، فكاد يغلب على من سمع هذا أنه لم يقتله إلا بعض اليهود (^٣). وكذلك قال أحمد: إذا كان بين القوم عداوة كما كان بين الصحابة واليهود (^٤).\nووجه قول مالك: أن قول المقتول يجب فيه القسامة، أن الغالب من الإنسان أنه يتخوف عند الموت ويجهد في التخلص من المظالم، ويرغب فيما عند الله تعالى ويحدث توبة، ولا يقدم على دعوى القتل ظلمًا، فصار أقوى من شهادة الشاهد وأقوى من قول من خالف أن\n_________\n(^١) \"الاستذكار\" ٢٥/ ٣١٥.\n(^٢) في الأصل: فوجد قبيل الليل، والمثبت من (ص ١).\n(^٣) \"الأم\" ٦/ ٧٨.\n(^٤) \"المغنى\" ١٢/ ١٩٣.","vol":"31","page":424},{"text":"الولي يقسم إذا كان بقرب وليه وهو مقتول ومع الرجل سكتتين؛ لأنه يجوز أن يكون غيره قتله، فضعف هذا اللوث، ووجب أن يستعمل ما هو أقوى منه، وهو قول المقتول: دمي عند فلان. ولا يسلم ذلك له.\nقال ابن أبي زيد: وأصل هذا في قصة بني إسرائيل حين أحيا الله الذي ضرب بالبقرة وقال: قتلني فلان. فهذا يدل على قبول قوله: دمي عند فلان؛ لأنه كان في شرع بني إسرائيل، وسواء كان قبل الموت أو بعده.\nواعترض عليه بأن ذلك كان معجزة لموسى وأنه كان بعد الموت.\nتنبيه: المتقرر عند أبي حنيفة وصاحبيه، أنه إذا وجد القتيل في محلة وبه أثر، أو ادعى الولي على أهل المحلة أنهم قتلوه، أو على واحد منهم بعينه، استحلفوا من أهل المحلة خمسين يختارهم الولي، فإن لم يبلغوا خمسين كررت عليهم الأيمان، ثم يغرمون الدية. فإن نكلوا عن اليمين حبسوا حتى يقروا أو يحلفوا. وهو قول زفر. وروي عن الحسن بن زياد عن أبي يوسف: إذا أبوا أن يقسموا تركهم ولم يحبسهم وتجعل الدية على العاقلة في ثلاث سنين. وقالوا جميعًا: (إذا ادعى الولي على رجل من غير أهل المحلة، فقد أبرأ أهل المحلة وغيرهم (^١).\nوقال ابن شبرمة) (^٢): إذا ادعى الولي على رجل بعينه من أهل المحلة فقد أبرأ أهل المحلة، وصار دمه مهدرًا، إلا أن يقيم البينة على ذلك الرجل.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٧٧ - ١٧٨.\n(^٢) من (ص ١).","vol":"31","page":425},{"text":"(وقال البتي: يستحلف من أهل المحلة خمسون رجلًا: ما قتلناه ولا علمنا له قاتلًا، ثم لا شيء عليهم غير ذلك، إلا أن يقيم البينة على رجل) (^١) بعينه أنه قتله.\nقال أبو عمر: وهذا القول مخالف لما قضى به عمر - ﵁ - من رواية أبي (^٢) إسحاق، عن الحارث بن الأزمع: أن عمر استحلف الذي وجد عندهم القتيل (وأغرمهم) (^٣) الدية (^٤).\nفصل:\nواختلفوا في العدد الذين يحلفون ويستحقون الدم، فقال مالك: لا يقسم في قتل العمد إلا اثنان فصاعدًا ترد الأيمان عليهما حتى يحلفا خمسين يمينًا (^٥)، وذلك الأصل عندنا. والحجة أن الشارع عرضها على ولاة الدم بلفظ جماعة فقال: \"تحلفون وتستحقون\". وأقل الجماعة اثنان فصاعدًا وقال الليث: ما سمعت أحدًا أدركت يقول: أنه يقتصر على أقل من ثلاثة.\nوقال الشافعي: إذا تركوا وارثًا استحق الدية بأن يقسم وارثه خمسين يمينًا. واحتج له أبو ثور فقال: قد جعل الله للأولياء أن يقسموا، فإذا لم يكن إلا واحدًا كان له ذلك، ولو لم تكن إلا ابنة وهي مولاته حلفت خمسين يمينًا وأخذ من الكل النصف بالنسب والنصف بالولاء (^٦).\n_________\n(^١) من (ص ١).\n(^٢) في الأصول (ابن) والمثبت من \"الاستذكار\".\n(^٣) في (ص ١): وأخذ منهم.\n(^٤) \"الاستذكار\" ٢٥/ ٣١٣ - ٣١٤.\n(^٥) انظر: \"الإشراف\" ٣/ ١٤٩.\n(^٦) انظر السابق.","vol":"31","page":426},{"text":"فصل:\nوفي قوله: (\"تستحقون\") دلالة على أن لا يمين (لهم) (^١) مستحق، وعلى أن لا يحلف إلا وارث، كما نبه عليه ابن المنذر (^٢).\nوفيه من الفقه: أن تسمع حجة الخصم على الغائب، وأن أهل الذمة إذا منعوا حقًّا رجعوا حربًا. ومقابله: من منع حقًّا حتى يؤديه، وإن صح عنده أمر ولم يحضره أن له أن يحلف عليه؛ لأنه - ﵇ - عرض على أولياء المقتول اليمين ولم يحضروا بخيبر.\nفصل:\nوفيه أيضًا: وجوب رد اليمين على المدعي في الحقوق. واختلف العلماء في ذلك. فقالت طائفة: إن من ادعى حقًّا على آخر ولا بينة له، فالقول قول المدعى عليه مع يمينه، فإن حلف برئ وإن لم يحلف ردت اليمين على المدعي، فإن حلف استحق وإلا فلا شيء له. روي هذا عن عمر وعثمان، وهو قول شريح والشعبي والنخعي، وبه قال مالك والشافعي وأبو ثور.\nوذهب الكوفيون أن المدعى عليه إن لم يحلف لزمه الحق ولا ترد اليمين على المدعي (^٣).\nوكان أحمد لا يرى رد اليمين، وحجتهم في ذلك أنه - ﵇ - حكم بالبينة على المدعي واليمين على المدعى عليه، فلما لم يجز نقل حجة المدعى عليه وهي اليمين إلى المدعي؛ لأن قوله - ﵇ -: \"اليمين على المدعى عليه\" إيجاب عليه أن يحلف، فإذا امتنع بما يجب عليه\n_________\n(^١) في (ص ١): لغير.\n(^٢) \"الإشراف\" ٣/ ١٤٩.\n(^٣) انظر: \"شرح معاني الآثار\" ٤/ ١٤٩","vol":"31","page":427},{"text":"أخذه الحاكم بالحق. هذا قول ابن أبي ليلى وغيره من أهل العلم.\nواحتج أهل المقالة الأولى بحديث القسامة، وقالوا: إن الشارع جعل اليمين في جهة المدعي بقوله للأنصار: \"أتحلفون؟ \" فلما أبوا أحالها إلى اليهود (ليبرءوا) (^١) بها. فلما وجدنا في سنته أن المدعي قد تنتقل إليه اليمين في الدماء وحرمتها أعظم، جعلناها عليه في الحقوق؛ لنأخذ بالأرفق، والمدعى عليه إذا نكل عن اليمين ضعفت جهته وصار متهمًا وقويت حجة المدعي؛ لأن الظاهر صار معه فوجب أن تصير اليمين في جهته لقوة أمره.\nوقد احتج الشافعي على الكوفيين فقال: رد اليمين في كتاب الله في آية اللعان أيضًا؛ وذلك أن الله جعل اليمين على الزوج القاذف لزوجته إذا لم يأت بأربعة شهداء، وجعل له بيمينه البراءة من حد القذف، وأوجب الحد على الزوجة إن لم تلتعن، فهذِه يمين ردت على مدع كانت عليه البينة في رميه زوجته، فكيف ينكر من له فهم وإنصاف رد اليمين على المدعي؟\nوقال ابن القصار: قد ذكر الله في كتابه اليمين على المدعي الصادق، فقال لنبيه: ﴿وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ﴾ [يونس: ٥٣] وقال تعالى: ﴿زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا قُلْ بَلَى وَرَبِّي لَتُبْعَثُنَّ﴾ [التغابن: ٧] ﴿وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ﴾ [سبأ: ٣]، واحتج أيضًا بقوله تعالى: ﴿ذَلِكَ أَدْنَى أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَى وَجْهِهَا أَوْ يَخَافُوا أَنْ تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ﴾ [المائدة: ١٠٨] قال أهل التفسير: يعني: تبطل أيمانهم وتؤخذ أيمان هؤلاء.\n_________\n(^١) في الأصل: (ليقرون) والمثبت موافق للسياق.","vol":"31","page":428},{"text":"قلت: وروى الحاكم في \"مستدركه\" عن ابن عمر - ﵄ - أن النبي - ﷺ - رد اليمين على طالب الحق. ثم قال: هذا حديث صحيح الإسناد (^١).\nفصل:\nقوله: (يَتَشَحَّطُ فِي الدَّمِ) التشحط: الاضطراب في الدم.\nوقوله: (\"أَتَرْضَوْنَ نَفَلَ خَمْسِينَ مِنَ اليَهُودِ؟ \") هو بالنون والفاء، أي: يمين خمسين. يقال: نفلته فتنفل. أي: حلفته فحلف، ونفل وانتفل إذا حلف، وأصل النفل النفي، يقال: نفلت الرجل عن نسبه، وانفل عن نفسك إذا كنت صادقًا. أي: انف ما قيل فيك، وسميت اليمين في القسامة نفلًا؛ لأن القصاص ينفى بها، ومنه حديث علي - ﵁ -: لوددت أن بني أمية رضوا ونفلناهم خمسين رجلًا من بني هاشم يحلفون ما قتلنا عثمان ولا نعلم له قاتلًا (^٢). يريد: نفلناهم.\nوكذا قال صاحب \"العين\": انتفلت من الشيء: انتفلت منه (^٣).\nفنفل اليهود هو أيمانهم أنهم ما قتلوه، وإنتفاؤهم عن ذلك.\nوقوله: (ثم ينفلون) هو بكسر الفاء وضمها. وفيه: تبرئة المدعى عليهم، إلا أنه مرسل لا يقابل به أخبار الجماعة المسندة التي قدمناها.\nفصل:\nوقوله: (قلت: وَقَدْ كَانَتْ هُذَيْل خَلَعُوا حليفا لَهُمْ في الجَاهِلِيَّةِ، فَطَرَقَ أَهْلَ بَيْتٍ مِنَ البطحاء، فَانْتَبَهَ لَهُ رَجُلٌ مِنْهُمْ فَحَذَفَهُ بِالسَّيْفِ\n_________\n(^١) \"المستدرك\" ٤/ ١٠٠.\n(^٢) رواه سعيد بن منصور في \"سننه\" ٢/ ٣٣٥ - ٣٣٦ (٢٩٤٢).\n(^٣) \"العين\" ٨/ ٣٢٥ وفيه \"قال .. فانتفلتُ منه أي أنكرت أن أكون فعلته.","vol":"31","page":429},{"text":"فَقَتَلَهُ، فَجَاءَتْ هُذَيْلٌ فَأَخَذُوا اليَمَانِيَ فَرَفَعُوهُ إلى عُمَرَ - ﵁بِالْمَوْسِمِ ..) إلى آخره. كانت العرب يتعاهدون ويتعاقدون على النصرة والإعانة، وأن يؤخذ كل منهم بالآخر، فإذا أرادوا أن يتبرءوا من إنسان قد حالفوه، أظهروا ذلك للناس وسموا ذلك الفعل خلعًا، والمتبرأ منه خليعًا، أي: مخلوعًا، فلا يؤخذون بجنايته ولا يؤخذ بجنايتهم، فكأنهم قد خلعوا اليمين التي كانت قد لبسوها معه، وسموه خلعًا وخليعا مجازًا واتساعًا، وبه سمي الأمير والإمام إذا عزل خليعًا، كأنه قد لبس الخلافة والإمارة ثم خلعها.\nفصل:\nفإن قلت: قد اختلفت ألفاظ حديث القسامة، فرواه سعيد بن عبيد عن بشير بن يسار: فوداه رسول الله - ﷺ - مائة من إبل الصدقة. ورواه سائر الرواة عن يحيى بن سعيد، عن بشير: فوداه مائة من عنده. فما وجه الجمع؟ وإبل الصدقة للفقراء والمساكين، ولا تؤدى في الديات، فما وجه تأديتها في دية اليهود؟\nفالجواب: أن رواية من روى: من عنده. تفسر رواية من روى: دفع من إبل الصدقة. وذلك أنه - ﵇ - لما عرض الحكم في القسامة على أولياء الدم بأن يحلفوا ويستحقوا، ثم نفلهم إلى أن (يحلف) (^١) لهم اليهود ويبرءوا من المطالبة بالدم. قالوا: كيف نأخذ أيمان قوم كفار، وتعذر إنفاد الحكم؟ خشي - ﵇ - أن يبقى في نفوس الأنصار ما تتقى عاقبته من مطالبتهم لليهود بعد حين، فرأى أن من المصلحة أن يقطع ذلك بينهم ووداه من عنده، وتسلف ذلك من إبل الصدقة حتى يؤديها بما يفيء\n_________\n(^١) ساقطة من الأصل والمثبت من (ص ١).","vol":"31","page":430},{"text":"الله عليه من خمس المغنم؛ لأنه - ﵇ - لم يكن يجتمع عنده بما يعتبر له في سهمانه من الإبل ما يبلغ مائة لإعطائه لها، وتفريقها على أهل الحاجة؛ لقوله: \"ما لي بما أفاء الله عليكم إلا الخمس، وهو مردود فيكم\" (^١) فمن روى: من إبل الصدقة. أخبر عن ظاهر الأمر ولم يعلم باطنه. ومن روى: من عنده. علم وجه القصة وباطنها فلم يذكر إبل الصدقة.\nوكان في غرمه لها صلحًا عن اليهود وجهان من المصلحة:\nأحدهما: أنه عوض أولياء الدم دية قتيلهم، فسكن بذلك بعض ما في نفوسهم، وقطع العداوة بينهم وبين اليهود.\nوالثاني: استئلاف اليهود بذلك. وكان حريصًا على إيمانهم.\nوقيل: كانت الإبل من الخمس فعبر عنها بالصدقة. وقيل: كان ولاة الدم فقراء فأعطاهم من إبل الصدقة. يوضحه حديث \"الموطأ\": خرجوا إلى خيبر من جهد أصابهم (^٢). وقد روى ابن أبي عاصم حديثًا يدل عليه في أمر الجنين المتقدم، أخرجه من حديث أبي المليح عن أبيه. فقال - ﵇ -: (لأخي القاتلة \"ديتها\") (^٣) فقال: يا رسول الله، إن لها بنون فهم أحق بعقل أمهم مني. قال: \"أنت أحق بعقل أختك من ولدها\" فقال: يا رسول الله، مالي شيء يعقل منه. فقال: \"يا حمل بن مالك اقبض من تحت يدك من صدقات هذيل مائة وعشرين شاة\". قال ابن أبي عاصم: دل هذا على أن من كان من العاقلة فقيرًا لم يحمل ولم يرد قسطه على باقي العاقلة وأدى الإمام عنه (^٤).\n_________\n(^١) رواه أبو داود (٢٧٥٥).\n(^٢) \"الموطأ\" ص ٥٤٧ رواية يحيى الليثي.\n(^٣) في \"الديات\" ص ١١٧: (لأخي القاتل أديه).\n(^٤) \"الديات\" ص ١١٧.","vol":"31","page":431},{"text":"وقال ابن الطلاع: إنما أعطى الشارع من حق الغارمين الذين لهم سهم من الصدقة.\nوفيه: دلالة أنه يعطي من الزكاة أكثر من نصاب.\nفصل:\nالقسامة بفتح القاف وتخفيف السين: مشتقة من القسم، والإقسام -وهو: اليمين-: يقال: أقسمت: إذا حلفت وقسمت قسامة؛ لأن فيها اليمين. فالصحيح أنها اسم للأيمان. وقال الأزهري: إنها اسم للأولياء الذين يحلفون على استحقاق دم المقتول (^١).\nفصل:\nوحاصل الكلام فيها في ستة مواضع هل يوجب حكمًا أم لا؟ وما الذي يوجبه (به؟) (^٢) وما الذي يوجبها؟ ومن يبدأ باليمين؟ وفي موضع اليمين، وكم عدة من يحلف فيها؟ وقد أوضحنا ذلك بحمد الله ومنه. ويأتي بعضه، وأن الجمهور على أنها توجب حكمًا وأنه عند مالك القود في واحد. وقال الشافعي في الجديد: توجب الدية.\nوإذا قلنا بوجوب الدية، فقال في القديم: يقاد من جميع المدعى عليهم. وهو قول المغيرة. وإذا قلنا: يقاد بها من واحد هل يقسم عليه؟ قاله مالك، أو على الجماعة، ثم يقتلون واحدًا؟ قاله أشهب.\nفصل:\nواختلف في مسائل هل توجب القسامة؟ محل الخوض فيها كتب الفروع وبسطه المالكية.\nواختلف عندهم هل يحلف قائمًا أو قاعدًا؟ أو هل يستقبل القبلة؟ وهل\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٢٩٦٣.\n(^٢) من (ص ١).","vol":"31","page":432},{"text":"يزيد: عالم الغيب والشهادة الرحمن الرحيم؟ وهل يحلف جميع العصبة إذا كانوا أكثر من خمسين؟ وإذا استوت حالتهم في كثير يمين هل يدعون أو يحلف جميعهم أو تستكمل على أحدهم؟ وإذا قلنا برد اليمين في الخطأ هل يجتزأ بيمين بعض؟ وإذا كانوا خمسين هل يحلف بعضهم؟\nفصل:\nتكلفت الحنفية في الجواب عن الحديث السالف إلا في القسامة.\nفقال الطحاوي: معناه فإنه يحلف من لم يدع عليه القتل نفسه؛ قال: ويحتمل إلا في القسامة، فإنه لا يبرأ باليمين من الخصومة؛ لأن الدية تجب مع اليمين فيها.\nقال لمن احتج لمالك: كما تبين أنكم خالفتم الخبر من وجه واحد.\nقال: لا بل نخالفه من وجهين، وذلك أن الاستثناء من الإثبات نفي، فهو أثبت اليمين على من أنكر ونفاها بالاستثناء عنهم إلى غيرهم، فقلتم أنتم: أثبتها فيهم واستثنى إثباتًا على المنكر ثانيًا.\nوالثاني: أنه - ﵇ - نفى بالاستثناء أن يكون اليمين على المنكر وحده، فأثبتم أنتم اليمين عليه وعلى غيره، فخالفتم الخبر من وجهين:\nالشارع قال: \"اليمين على من أنكر إلا في القسامة\" (^١). قلتم أنتم: على من أنكر في القسامة.\nوالثاني: قلتم: اليمين على المنكر وغيره. وقالوا أيضًا: إلا القسامة، فإن اليمين فيها واحدة.\nوالجواب: أن الاستثناء يرجع إلى ما ذكر وتقدم، وإنما تقدم ذكر اليمين لا ذكر أعداده.\n_________\n(^١) رواه الدارقطني ٣/ ١٠٩ من حديث أبي هريرة ومن حديث عبد الله عمرو.","vol":"31","page":433},{"text":"فصل:\nقصة عمر فيمن وجد عند بيوت السمّانين لا يخالف مالكًا؛ لأنه لا يوجب بوجوده في المحلة شيئًا، وإنما يوجب الدية في ذلك أبو حنيفة، كما سلف أنه - ﵇ - لم يوجب على اليهود شيئًا بوجود القتيل في محلتهم.\nفصل:\nقوله: (\"الكبر، الكبر\") هو منصوب على الإغراء، أي: الزموا تقدمة الكبير، أيضًا على تقدير فعل، أي: ليتكلم الكبير.\n(والكبر) (^١) بضم الكاف وسكون الباء: الكبير. قال الجوهري: هو (كبر) (^٢) قومه، أي: أقعدهم في النسب (^٣).\nفصل:\nوقوله: (\"تأتون بالبينة على من قتله\") يستدل به على سماع حجة الخصم على الغائب.\nفصل:\nقوله: (أَنَّ عُمَرَ بْنَ عَبْدِ العَزِيزِ أَبْرَزَ سَرِيرَهُ يَوْمًا لِلنَّاسِ) أي: أظهره.\nوقول الناس: (الْقَسَامَةُ حَقٌّ القَوَدُ بِهَا ..) إلى آخره فيه حجة للجمهور القائلين بها.\nوقوله: (وَنَصَبَنِي لِلنَّاسِ) أي: أقامني.\nوقول أبي قلابة: (لَوْ أَنَّ خَمْسِينَ مِنْهُمْ شَهِدُوا عَلَى (رَجُلٍ) (^٤)\n_________\n(^١) من (ص ١).\n(^٢) في الأصل: الكبير، والمثبت من ص ١.\n(^٣) \"الصحاح\" ٢/ ٨٠٢. مادة (كبر).\n(^٤) ساقطة من الأصل.","vol":"31","page":434},{"text":"مُحْصَنٍ بِدِمَشْقَ أَنَّهُ قَدْ زَنَى ولَمْ يَرَوْهُ (أَكُنْتَ) (^١) تَرْجُمُهُ؟) قال الشيخ أبو الحسن: لم (يأت) (^٢) أبو قلابة بما نسبه؛ لأن الشهادة طريقها غير طريق اليمين.\nقال: والعجب من عمر بن عبد العزيز على مكانته من العلم كيف لم يعارض أبا قلابة في قوله، وليس أبو قلابة من فقهاء التابعين، وهو عند الناس معدود في البلد؟!\nوقد أسلفنا بعض هذا، ويدل على صحة مقالة الشيخ أبي الحسن في الفرق بين الشهادة واليمين أنه - ﵇ - عرض على أولياء المقتول اليمين، وعلم أنهم لم يحضروا بخيبر.\nوقوله: (قطع في السرق) هو بفتح السين والراء مصدر سرق سرقًا.\nوقوله: (فنقهت أجسامهم) هو بكسر القاف على وزن علم.\nوقوله: (\"أفتستحقون الدية بأيمان خمسين منكم؟ \") احتج به الشافعي -كما قدمناه- أن القسامة تجب بها الدية دون الدم. وفيه دليل أيضًا أن الحكم لا يكون بمجرد النكول دون أن يرد اليمين على المدعي، خلافًا لأبي حنيفة في منعه الرد؛ وموضع الدلالة أنه حلَّف المدعين.\nفصل: في القتل بالقسامة:\nجاء في حديث عمرو بن شعيب أنه - ﵇ - قتل بالقسامة رجلًا من بني نصر بن مالك (^٣)، وفي حديث أبي المغيرة أن النبي - ﷺ - أقاد بالقسامة بالطائف (^٤)، وكلاهما منقطع (^٥).\n_________\n(^١) في الأصل: (لما).\n(^٢) كذا في الأصل وأعلاها كلمة: لعله. وفي الهامش: في الأصل: يمهل.\n(^٣) رواه أبو داود (٤٥٢٢)، والبيهقي ٨/ ١٢٧.\n(^٤) رواه البيهقي ٨/ ١٢٧.\n(^٥) قاله البيهقي ٨/ ١٢٧.","vol":"31","page":435},{"text":"فصل:\nقال ابن حزم: أما من جعل اليمين في دعوى الدم خمسين (يمينًا) (^١) ولا بد، لا حجة لهم إلا القياس، وأما من روى عن الزهري: أن القسامة كانت في أمر الجاهلية فأقرها الشارع تعظيمًا للدم ومن سنتها، وما بلغنا فيها أن القتيل إذا تكلم برئ أهله، وإن لم يتكلم حلف المدعي. وذلك فعل عمر، وهو الذي أدركنا الناس عليه. فمرسل، وفيه رجل متهم بالوضع (^٢).\nقال ابن عبد البر في \"استذكاره\": لم يختلف قول مالك وأصحابه أن قول المقتول قبل موته: دمي عند فلان. أنه لوث يوجب القسامة، ولم يتابع مالك على ذلك (أحد إلا الليث بن سعد. وروى ابن القاسم عن مالك) (^٣): أن الشاهد الواحد العدل لوث. وفي رواية أشهب وإن لم يكن عدلًا فهو لوث. وقد أسلفنا ذلك عنه.\nقال مالك: واللوث الذي ليس بقوي ولا قاطع.\nواختلفوا في المرأة الواحدة هل يكون شهادتها لوثًا يوجب القسامة؟ وكذلك اختلفوا في النساء والصبيان (^٤).\nفصل:\nقال ابن حزم: وأما المالكيون، فإنهم خالفوا هذا الحكم ولا يرون فيه قسامة أصلًا إذا لم يتكلم، وذكروا ما حدثناه عبد الله بن (ربيع) (^٥)، ثنا\n_________\n(^١) في الأصل: (يومًا)، والمثبت من \"المحلى\".\n(^٢) \"المحلى\" ١١/ ٧٧ - ٧٨ بتصرف.\n(^٣) من (ص ١).\n(^٤) \"الاستذكار\" ٢٥/ ٣٠٩ - ٣١٠.\n(^٥) في الأصل: (يذيع)، والمثبت من \"المحلى\".","vol":"31","page":436},{"text":"محمد بن معاوية، ثنا أحمد بن شعيب إلى ابن عباس - ﵄ - قال: أول قسامة كانت في الجاهلية أن رجلًا من بني هاشم استأجره رجل من قريش، فانطلق معه، فمرَّ رجل من بني هاشم انقطعت عروة جوالقه، فقال: أغثني بعقال أشد عروة جوالقي. فأعطاه، فلما نزلوا عقل الإبل إلا بعيرًا واحدًا، فقال الذي استأجره: ما شأن هذا البعير؟ (قال) (^١): ليس له عقال. قال: فأين عقاله؟ قال: أعطيته رجلًا من بني هاشم. فحذفه بعصى كان فيها أجله، فتركه وانصرف. فمرَّ به رجل من أهل اليمن، فقال له وهو يموت: أتشهد الموسم؟ قال: نعم. قال: إذا شهدته فنادي: يا آل قريش، ثم يابني هاشم، ثم اسأل عن أبي طالب فأخبره أن فلانًا قتلني في عقال، ومات المستأجر، فلما قدم الذي كان استأجره سأله أبو طالب عن صاحبهم: ما فعل؟ قال: مرض ومات، فمكث حينًا، ثم إن الرجل الذي شهد الموسم وأخبر أبا طالب الخبر، فقال: اختر منا إحدى ثلاث: إما أن تودي مائة من الإبل؛ فإنك قتلت صاحبنا خطأ، وإن شئت حلف خمسون من قومك: أنك لم تقتله، فإن أبيت قتلناك به. فأتى قومه فذكر ذلك لهم فقالوا: نحلف، فجاءت امرأة من بني هاشم كانت تحت رجل منهم قد ولدت له، فقالت: يا أبا طالب أحب أن تجيز ابني هذا برجل غيره، ولا تصبر يمينه، ففعل.\nوأتاه آخر منهم فقال: يا أبا طالب، نصيب كل رجل من الخمسين بعيران فاقبلهما مني ولا تصبر يميني حيث تصبر الأيمان. فقبلهما، وجاء ثمانية وأربعون فحلفوا.\n_________\n(^١) من (ص ١).","vol":"31","page":437},{"text":"قال ابن عباس: فوالذي نفسي بيده ما حال الحول ومن الثمانية والأربعين عين تطرف (^١).\nقال ابن حزم: وإن كان قد احتجوا بهذا فلقد خالفوه في ثلاثة مواضع؛ لأن قول المقتول لم يتبين بشاهدين، وهم لا يرون القسامة بمثل هذا، وأن أبا طالب بدأ بالمدعى عليهم بالأيمان، وهم لا يقولون بهذا، وأن أبا طالب أقر أن ذلك الذي قتل الهاشمي خطأ، ثم قال له: إن أبيت قتلناك به. وهم لا يرون القود في قتيل الخطأ، فمن العجب احتجاجهم بخبر هم أول مخالف له.\nوأما نحن، فلا ننكر أن تكون القسامة كانت في الجاهلية في القتيل توجد فأقرها الشارع على ذلك، وهو حق عندنا؛ لصحة الخبر، ومن غامض انتزاعهم، ولا حجة لهم فيه أيضًا؛ لأنه حكم كان في بني إسرائيل، ولا يلزمنا ما كان فيهم إلا أن يلزمناه - عليه أفضل الصلاة والسلام -، وهو قوله -﵎-: ﴿وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا﴾ [البقرة: ٧٢] ثم ذكر ما أسلفناه عن ابن جبير، عن ابن عباس من قصة البقرة، وأنهم ضربوا قبر الميت ببعضها فقام وقال: قتلني ابن أخي.\nفإن احتجوا بحديث رض اليهودي رأس الجارية، فليس صحيحًا؛ لأنهم لا يرون القسامة بدعوى من لم يبلغ. والأظهر في هذِه الجارية أنها لم تبلغ؛ لأن في الحديث أنها جارية ذات أوضاح، وهذِه الصفة عند العرب -الذين بلغتهم يتكلم أنس بن مالك- يوقعونها على الصبية\n_________\n(^١) سلف برقم (٣٨٤٥) كتاب مناقب الأنصار، باب: القسامة في الجاهلية. وانظر: \"المحلى\" ١١/ ٧٨ - ٧٩.","vol":"31","page":438},{"text":"لا على المرأة البالغة، وليس القود بالشاهدين إجماعًا، كما ادعاه بعضهم؛ لأن الحسن بن أبي الحسن يقول: لا يقبل في القود إلا أربعة، وقد صح أنه - ﵇ - قال في حديث سهل لليهود: \"إما أن تدوا صاحبكم أو تؤذنوا بحرب\" (^١) وكان ذلك قبل فتحها.\nكما في الحديث الثابت عن بشير بن يسار: أن خيبر كانت يومئذٍ صلحًا، ولم تكن قط صلحًا بعد فتحها عنوة، بل كانوا ذمة يجري عليهم الصغار، ولا يسمون صلحًا، ولا يمكن أن يؤذنوا للحرب. فصح يقينًا أن ذلك الحكم من الشارع إجماع من جميع الصحابة، أولهم وآخرهم بيقين لا شك فيه؛ لأن اليهود بينهم وبين المدينة مائة ميل إلا أربعة أميال يتردد في ذلك الرسل، فلم يخف ذلك على أحد من الصحابة بالمدينة، ولا على اليهود، وليس الإسلام يومئذ في غير المدينة؛ إلا من كان مهاجرًا بالحبشة أو مستضعفًا بمكة. وكذا قال الشافعي: كانت خيبر دار يهود محضة لا يخالطهم غيرهم كما أسلفناه عنه (^٢).\nفصل:\nقال ابن حزم: فإن قيل: فما تقولون في قتيل يوجد وفيه رمق فيحمل، فيموت في مكان آخر أو في الطريق؟\nفجوابنا: أنه لا قسامة في هذا، إنما فيه التداعي فقط، فإن وجد أثر فيه فقد قلنا: أنه - ﵇ - إنما حكم في المقتول، وليس كل ميت مات حتف أنفه مقتولًا.\n_________\n(^١) سبق تخريجه.\n(^٢) \"المحلى\" ١١/ ٨٠ - ٨٣ بتصرف.","vol":"31","page":439},{"text":"فإن تيقنا أنه قتل بأثر وجد فيه من ضرب أو شدخ وشبه ذلك، فهو مقتول بالقسامة فيه، فإن أشكل أمره فأمكن أن (يكون) (^١) ميتًا حتف أنفه مقتولًا.\nفإن تيقنا أنه بشئ وضع على فيه فقطع نفسه، فالقسامة فيه، وسواء وجدنا القتيل في دار أعدائنا من الكفار أو من المؤمنين، أو أصدقاء مؤمنين، أو كفار، أو في دار أخيه أو ابنه، أو حيث ما وجد فالقسامة في ذلك، وهو قول ابن الزبير ومعاوية بحضرة الصحابة، ولا يصح خلافهما عن أحد من الصحابة؛ فإنهما حكما في إسماعيل بن هبار؛ -وجد مقتولًا بالمدينة، وادعى قوم قتله- على ثلاثة من قبائل شتى متفرقة الدور، زهري وتيمي وليثي كناني، ولم يوجد المقتول بين أظهرهم (^٢).\nقال ابن حزم: وسواء وجد المقتول في مسجد، أو في دار (نفسه) (^٣)، أو في المسجد الجامع، أو في السوق، أو الفلاة، أو في سفينة، أو نهر يجرى، أو في بحر، أو على عنق إنسان، أو في سقف، أو في شجرة، أو في غار، أو على دابة واقفة، أو سائرة، فكله سواء كما ذكرناه.\nوقالوا: إن وجد بين قريتين فإنه يذرع ما بينهما فإلي أيهما كان أقرب، حلفوا وودوا، فإن تعلقوا في ذلك بما رويناه عن عطية العوفي، عن أبي سعيد الخدري قال: وجد قتيل بين قريتين، فأمر - ﵇ - فقيس بينهما إلى أيهما هو أقرب؟ (فوجد أقرب) (^٤) إلى إحداهما\n_________\n(^١) ساقطة من الأصل.\n(^٢) \"المحلى\" ١١/ ٨٣ - ٨٤ بتصرف.\n(^٣) من (ص ١).\n(^٤) ساقطة من الأصل.","vol":"31","page":440},{"text":"بشبر، فقضى به على من كانت أقرب له (^١).\nومن طريق عبد الرزاق عن ابن جريج، عن هشام بن عروة، عن أبيه قال: كانت أم عمرو بن سعد عند الجلاس بن سويد بن الصامت، فقال الجلاس في تبوك: إن كان ما يقول محمد حقًّا، لنحن شر من الحمير. فسمعها عمير وأخبر رسول الله - ﷺ -، فدعى الجلاس فأنكر، فأنزل الله تعالى ﴿يَحْلِفُونَ بِاللهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ﴾ [التوبة: ٧٤] فقال الجلاس: أي رب، فإني أتوب إلى الله. قال عروة: وكان مولى الجلاس قتل في بني عمرو بن عوف فأبى بنو عمرو أن يعقلوه، فلما قدم رسول الله - ﷺ - جعل عقله على بني عمرو بن عوف (^٢).\nومن حديث (عبد الله الشعبي) (^٣) عن مكحول: أن قتيلًا وجد في هذيل، فأتوا رسول الله - ﷺ - فأخبروه، فدعى خمسين منهم، فأحلفهم كل رجل عن نفسه يمينًا بالله ما قتلنا ولا علمنا ثم أغرمهم الدية. ومن حديث شعبة عن حماد بن أبي سليمان، عن إبراهيم: كانت القسامة في الجاهلية، إذا وجدوا القتيل بين ظهراني قوم، أقسم منهم خمسون: ما قتلنا ولا علمنا قاتلًا، فإن عجزت الأيمان ردت عليهم، ثم عقلوا.\n_________\n(^١) رواه أحمد ٣/ ٣٩، والبزار كما في \"كشف الأستار\" ٢/ ٢٠٩، والبيهقي في \"السنن\" ٨/ ١٢٦ من طرق عن أبي إسرائيل عن عطية العوفي به.\nوقال البزار: لا نعلمه عن النبي إلا بهذا الإسناد، وأبو إسرائيل ليس بالقوي. وقال البيهقي: تفرد به أبو إسرائيل، عن عطية العوفي وكلاهما لا يحتج بروايته.\n(^٢) رواه عبد الرزاق في \"المصنف\" ١٠/ ٤٦ - ٤٧ (١٨٣٠٣).\n(^٣) كذا في (ص ١)، وفي \"المحلى\" ١١/ ٨٥: (محمد بن عبد الله الشعبي)، وكلاهما خطأ؛ وصوابه: (محمد بن عبد الله الشعيثي) انظر: \"تهذيب الكمال\" ٢٥/ ٥٥٩ (٥٣٧٦).","vol":"31","page":441},{"text":"ومن حديث مكحول: ثنا عمرو بن أبي خزاعة أنه قتل فيهم قتيل على عهد رسول الله - ﷺ - فجعل القسامة على خزاعة: بالله ما قتلنا ولا علمنا قاتلًا، وحلف كل منهم عن نفسه، وغرموا الدية (^١).\nقال ابن حزم: لا يجب الاشتغال بهذِه كلها، أما الأول: فهالك؛ لأنه تفرد به عطية، وهو ضعيف جدًّا ساقط، وما ندري أحدًا وثقه (^٢).\nقلت: ذكره ابن سعد في \"طبقاته\" وقال: كان ثقة إن شاء الله، وله أحاديث صالحة (^٣)، وذكره أبو حفص البغدادي في \"ثقاته\"، وقال يحيى بن معين: صالح، وقال أبو حاتم: ضعيف يكتب حديثه (^٤).\nقال ابن حزم: رواه عنه أبو إسرائيل وهو إسماعيل بن أبي إسحاق بليَّة عن بليَّة؛ لأن الملائي ضعيف جدًّا، وليس في الذرع بين القريتين حديث غير هذا البتة لا مسند ولا مرسل (^٥).\nقلت: أبو إسرائيل اسمه إسماعيل بن خليفة، قال أحمد: يكتب حديثه. وقال ابن معين: لا بأس به. وفي رواية: صالح. وعند الساجي عنه: ثقة. وقال أبو حاتم: حسن الحديث جيد اللقاء. وقال أبو زرعة: صدوق (^٦). وذكره ابن حبان في \"ثقاته\" وقال: يخطئ (^٧)، حكاه الصيريفيني عنه.\n_________\n(^١) \"المحلى\" ١١/ ٨٥ - ٨٦ بتصرف.\n(^٢) \"المحلى\" ١١/ ٨٦.\n(^٣) \"الطبقات الكبرى\" ٦/ ٣٠٤ غير أنه قال: ومن الناس من لا يحتج به.\n(^٤) \"الجرح والتعديل\" ٦/ ٣٨٢.\n(^٥) \"المحلى\" ١١/ ٨٦.\n(^٦) \"الجرح والتعديل\" ٢/ ١٦٦.\n(^٧) الذي في \"ثقات ابن حبان\" ٨/ ٩٦: إسماعيل بن خليفة أبو هانئ الأصبهاني، أما أبو إسرائيل فهو: إسماعيل بن خليفة العبسي أبو إسحاق الملائي الكوفي، انظر: \"تهذيب الكمال\" ٣/ ٧٧.","vol":"31","page":442},{"text":"وقال ابن سعد: يقولون: إنه صدوق (^١). ووثقه يعقوب بن سفيان الفسوي.\nقال (^٢): وخبر الجلاس (مرسل) (^٣)؛ لأن راويه عروة: أنه - ﵇ -، وليس فيه أيضًا ذكر القسامة، ولا أنه وجد قتيلًا بينهم، إنما فيه أنه قتل فيهم، فالعقل عليهم على هذا، وهذِه صفة قتل الخطأ (^٤).\nقلت: عمير بن سعد راويه كان عاملًا لعمر على حمص، وتوفي بعد عمر، فسماع عروة منه غير ممتنع؛ يوضحه قول عروة آخره: فما زال عمير مكينًا عند الناس حتى مات (^٥). فهذا إخبار من عروة برؤيته ومشاهدته، وإذا كان كذلك، كان حديثه هذا غير مرسل.\nثم قال ابن حزم: وأما حديث عمرو بن أبي خزاعة فمرسل، وعمرو مجهول (^٦).\nقلت: عمرو مذكور في كتب الصحابة فلا تضر جهالته (^٧).\nقال ابن حزم: وأما ما ذكروا عن عمر وعلي فالذي عن علي لا يصح البتة؛ لأنه عن أبي جعفر وهو منقطع، وعن الحارث وقد وصفه الشعبي بالكذب، وفيه أيضًا الحجاج بن أرطأة، والرواية عن عمر غير صحيحة، ولا يعلم في القرآن ولا السنة الثابتة عن رسول الله - ﷺ -. ولا في الإجماع\n_________\n(^١) \"الطبقات الكبرى\" ٦/ ٣٨٠.\n(^٢) يعني: ابن حزم.\n(^٣) من (ص ١) وسقطت في الأصل.\n(^٤) \"المحلى\" ١١/ ٨٦.\n(^٥) رواه عبد الرزاق في \"المصنف\" ١٠/ ٤٦ - ٤٧ (١٨٣٠٣).\nوفيه: (فما زال عمير منها بعلياء حتى مات).\n(^٦) \"المحلى\" ١١/ ٨٦.\n(^٧) انظره في: \"معرفة الصحابة\" لأبي نعيم ٤/ ٢٠٣٦ (٢١٠٣) \"الاستيعاب\" ٢/ ٢٥٨ (١٩٣٣)، \"أسد الغابة\" ٤/ ٢٢١ (٣٩١١)، \"الإصابة\" ٢/ ٥٣٥ (٥٨٢٤).\nقال ابن عبد البر: في صحبته نظر.","vol":"31","page":443},{"text":"ولا في القياس أن يحلف مدعى عليه ويغرم (^١).\nقلت: الرواية عن عمر أخرجها ابن أبي شيبة، عن عبد الرحيم، عن أشعث، عن الشعبي قال: قتل قتيل [بين] (^٢) وادعة وخيوان، فبعث معهم عمر المغيرة بن شعبة فقال: انطلق معهم فقس ما بين القريتين الحديث (^٣). وحدثنا وكيع، ثنا إسرائيل: عن أبي إسحاق، عن الحارث بن الأزمع قال: وجد قتيل باليمن بين وداعة وأرحب، فكتب عامل عمر إليه، فكتب إليه عمر - ﵁ - أن قس ما بين الحيين، الحديث (^٤).\nوكلا الإسنادين صحيح متصل؛ عبد الرحيم بن سليمان ثقة (حافظ) (^٥) مصنف، روى له الجماعة (^٦)، وأشعث هو ابن سوار الكندي من رجال مسلم، وإن كان قال أبو زرعة: فيه لين (^٧).\nوقال عبد الله بن أحمد الدورقي عن يحيى بن معين: ثقة (^٨). وقال ابن عدي: لم أجد له فيما يرويه منكرًا، إنما في الأحايين يخلط في الأسانيد ويخالف (^٩). وقال العجلي: لا بأس به (^١٠). وذكره أبو حفص البغدادي في \"ثقاته\"، وقال: قال عثمان بن أبي شيبة: هو صدوق.\n_________\n(^١) \"المحلى\" ١١/ ٨٦.\n(^٢) من \"المصنف\".\n(^٣) \"المصنف\" ٥/ ٤٤٤ (٢٧٨٤٢).\n(^٤) \"المصنف\" ٥/ ٤٤٠ - ٤٤١ (٢٧٨٠٤ - ٢٧٨٠٥).\n(^٥) من (ص ١)\n(^٦) انظر: \"تهذيب الكمال\" ١٨/ ٣٦ (٣٤٠٧).\n(^٧) انظر: \"الجرح والتعديل\" ٢/ ٢٧٢.\n(^٨) انظر: \"تهذيب الكمال\" ٣/ ٢٦٤ (٥٢٤).\n(^٩) \"الكامل في الضعفاء\" ٢/ ٤٥.\n(^١٠) \"ثقات العجلي\" ١/ ٢٣٣ (١٠٩) وفيه: كوفي ضعيف وهو يكتب حديثه.","vol":"31","page":444},{"text":"وخرج له ابن حبان في \"صحيحه\" (^١)، وذكره في \"ثقاته\" الصيريفيني وصرح جماعة بسماع الشعبي من المغيرة، وسند الثاني لا يسأل عنهم.\nوالحارث ذكره ابن حبان في \"ثقاته\" ووصفه بالرواية عن عمر وابن مسعود، ووصفه أيضًا بأن الشعبي روى عنه، وقال: مات في إمارة النعمان بن بشير على الكوفة سنة ستين في آخر ولاية معاوية (^٢).\nوعند ابن حزم نفسه، أن الضحاك رواه عن محمد بن المنتشر (^٣).\nوفي \"الاستذكار\" روى الحسن، عن الأحنف بن قيس، عن عمر أنه اشترط على أهل الذمة: إن قتل رجل من المسلمين بأرضكم فعليكم الدية (^٤).\nفصل ينعطف على ما مضى:\nقيل: إن أول من حكم بالدية في القسامة عمر، وأنه لا يصح فيها عن أبي بكر شيء، من مراسيل الحسن\nقال الحسن: القتل بالقسامة جاهلية (^٥). وذكر عبد الرزاق أن هذِه القسامة أول قسامة كانت في الإسلام. وذكر أيضًا عن معمر قال: قلت لعبيد الله بن عمر: أعلمت أن رسول الله - ﷺ - أقاد بالقسامة؟ قال: لا، قلت: فأبو بكر وعمر؟ قال: لا، قلت: فكيف تجترئون عليها؟ فسكت، قال: فقلنا ذلك لمالك، فقال: لا نضع أمر رسول الله على الختل لو ابتلي بها أقاد بها.\n_________\n(^١) من ذلك ما رواه ٦/ ١٠٠ (٢٣٣٠) من طريقه عن ابن سيرين عن عبد الله بن شقيق عن عائشة قالت: كان النبي - ﷺ - يصلي في لُحفنا.\n(^٢) \"ثقات ابن حبان\" ٤/ ١٢٦ - ١٢٧.\n(^٣) \"المحلى\" ١١/ ٦٥.\n(^٤) \"الاستذكار\" ٢٥/ ٣١٦.\n(^٥) رواه البيهقي ١٠/ ٢٢٢.","vol":"31","page":445},{"text":"قال عبد الرزاق: وأنا ابن جريج، أخبرني يونس بن يوسف، قلت لابن المسيب: أعجب من القسامة يأتي الرجل فيُسأل عن القاتل والمقتول لا يعرف القاتل من المقتول، ثم يضل، قال: نعم، قضى رسول الله - ﷺ - بالقسامة في قتيل خيبر، ولو علم أن الناس يجترئون عليها ما قضى بها (^١).\nقال ابن جريج: وسمعت ابن شهاب يقول: سنة رسول الله - ﷺ - أن يكون اليمين على المدعى عليهم إن كانوا جماعة، وعلى المدعى عليه إن كان واحدًا وعلى أوليائه، يحلف منهم خمسون رجلًا إذا لم تكن ببينة توجد، وإن نكل منهم رجل واحد ردت قسامتهم، ووليها المدعون فيحلفون مثل ذلك، فإن حلف منهم خمسون استحقوا الدية، وإن نقصت قسامتهم ورجع منهم واحد لم يعطوا الدية (^٢).\nقال ابن عبد البر: وهذا يخالف ما تقدم عن ابن شهاب، أنه يوجب القود بالقسامة؛ لأنه لم يوجب هنا إلا الدية (^٣).\nقال عبد الرزاق: أنا معمر عن الزهري، عن أبي سلمة وسليمان بن يسار، عن رجال من أصحاب رسول الله - ﷺ - من الأنصار: أن النبي - ﷺ - قال ليهود -وبدأ بهم-: \"يحلف منكم خمسون رجلًا\" فأبوا فقال للأنصار الحديث، وفيه: فجعلها دية على اليهود؛ لأنه وجد بين أظهرهم (^٤). قال أبو عمر: وهذا حجة قاطعة لأبي حنيفة وسائر أهل الكوفة (^٥)، وقد سلف ذلك أيضًا.\n_________\n(^١) \" مصنف عبد الرزاق\" ١٠/ ٣٧ - ٣٨ (١٨٢٧٦)، (١٨٢٧٧).\n(^٢) السابق ١٠/ ٢٨ (١٨٢٥٤).\n(^٣) \"الاستذكار\" ٢٥/ ٣٢٠.\n(^٤) \"مصنف عبد الرزاق\" ١٠/ ٢٧ - ٢٨ (١٨٢٥٢).\n(^٥) \"الاستذكار\" ٢٥/ ٣٢٠.","vol":"31","page":446},{"text":"قال عبد الرزاق: أنبأنا ابن جريج: أخبرني الفضل، عن الحسن أنه أخبره أن رسول الله - ﷺ - بدأ باليهود فأبوا أن يحلفوا، فرد القسامة على الأنصار وجعل العقل على اليهود (^١).\nقال: وقد أنكر على مالك قوله: الأمر المجتمع عليه عندنا والذي أرضاه، والذي اجتمعت عليه الأئمة في القديم والحديث: أن يبدأ المدعون في الأيمان في القسامة، وأنها لا تجب إلا بأحد أمرين: أن يقول المقتول: دمي عند فلان، أو يأتي ولاة الدم بلوث. قالوا: فكيف؟ قال: اجتمعت الأئمة في القديم والحديث، وابن شهاب يروي عن سليمان بن يسار وأبي سلمة، وأبو سلمة أثبت وأجل من بشير بن يسار، وهذا الحديث وإن لم يكن من روايته فمن رواية عن ابن شهاب، عن سليمان وعراك بن مالك أن عمر بن الخطاب قال للجهيني الذي ادعى دم وليه على رجل من بني سعد بن ليث وكان أجرى (نفسه) (^٢) فوطئ على أصبغ الجهني، فمات منها.\nفقال عمر للذي ادعى عليهم: أتحلفون بالله خمسين يمينًا أنه ما مات منها؟ فأبوا، وتحرَّجوا، فقال للمدعين: أتحلفون؟ فأبوا، فقضى بشطر الدية على السعديين.\nقالوا: فأي [أئمة] (^٣) اجتمعت على ما قال؟ ولم يبدُ في ذلك ولا في قول المقتول: دمي عند فلان. عن أحد من أئمة المدينة، لا صاحب\n_________\n(^١) \"المصنف\" ١٠/ ٢٩ (١٨٢٥٥).\n(^٢) كذا بالأصل، وفي \"الاستذكار\" ٢٥/ ٣٢٥ - حيث ينقل المصنف-: (فرسه) ولعله الصواب.\n(^٣) زيادة يقتضيها السياق، سقطت من الأصل، أثبتناها من \"الاستذكار\" ٢٥/ ٣٢٥ حيث ينقل المصنف.","vol":"31","page":447},{"text":"ولا تابع ولا أحد يعلم قِيْله ممن يروى قوله. وقد أنكرت طائفة من العلماء الحكم بالقسامة ودفعوها جملة واحدة، ولم يقضوا بشيء منها (^١). كما سلف.\nفصل:\nاختلف فيما إذا كان الأولياء في القسامة جماعة: فقال مالك وأحمد: تقسم الأيمان بينهم بالحساب، ولا يلزم كل واحد منهم خمسون يمينًا، وإن كانوا خمسة حلف كل واحد منهم عشرة أيمان، فإن كانوا ثلاثة حلف كل واحد سبعة عشر يمينًا وجبر الكسر، إلا في إحدى الروايتين عن مالك، فإنه قال: يحلف منهم رجلان يمين القسامة وهي خمسون.\nوقال الشافعي في أحد قوليه: يحلف كل منهم خمسين يمينًا. والآخر كقول مالك في المشهور عنه، وعن أحمد.\nوقال أبو حنيفة: تكرر عليهم الأيمان بالإدارة بعد أن يبدأ أحدهم بالقرعة ثم يؤخذ على اليمين حتى يبلغ خمسين (يمينا) (^٢).\nفصل:\nاختلف في إثبات القسامة في العبيد، فقال أبو حنيفة وأحمد: وعليهن قيمته في ثلاث سنين، ولا يبلغ بها دية الحر.\nوقال مالك وأبو يوسف: لا، ولا غرامة وهو مهدر، وقاله الأوزاعي أيضًا بزيادة: ويغرمون ثمنه.\n_________\n(^١) \"الاستذكار\" ٢٥/ ٣٢٥ - ٣٢٦.\n(^٢) في الأصل: يومًا، ولعله سبق قلم.","vol":"31","page":448},{"text":"وللشافعي قولان أصحهما: نعم، واختلف أيضًا هل تسمع أيمان النساء في القسامة؟ فقال الأولان: لا في العمد ولا في الخطأ.\nوقال زفر: القسامة والقيمة يغرمونها (^١). والظاهرية جعلوه كالحر في كل أحكامه. وقال مالك: يسمع في الخطأ دون العمد\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٩٢ - ١٩٣.","vol":"31","page":449},{"text":"<span data-type='title' id=toc-4098>٢٣ - باب مَنِ اطَّلَعَ فِي بَيْتِ قَوْمٍ فَفَقَئُوا عَيْنَهُ فَلَا دِيَةَ لَهُ</span>\n٦٩٠٠ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ -، أَنَّ رَجُلًا اطَّلَعَ فِي بَعْضِ حُجَرِ النَّبِيِّ - ﷺ -، فَقَامَ إِلَيْهِ بِمِشْقَصٍ -أَوْ بِمَشَاقِصَ- وَجَعَلَ يَخْتِلُهُ لِيَطْعُنَهُ. [انظر: ٦٢٤٢ - مسلم: ٢١٥٧ - فتح ١٢/ ٢٤٣]\n\n٦٩٠١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ عَنِ ابْنِ شِهَابٍ، أَنَّ سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ أَخْبَرَهُ أَنَّ رَجُلًا اطَّلَعَ فِي جُحْرٍ فِي بَابِ رَسُولِ اللهِ - ﷺوَمَعَ رَسُولِ اللهِ - ﷺ - مِدْرًى يَحُكُّ بِهِ رَأْسَهُ- فَلَمَّا رَآهُ رَسُولُ اللهِ - ﷺ - قَالَ: «لَوْ أَعْلَمُ أَنْ تَنْتَظِرَنِي لَطَعَنْتُ بِهِ فِي عَيْنَيْكَ». قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا جُعِلَ الإِذْنُ مِنْ قِبَلِ البَصَرِ». [انظر: ٥٩٢٤ - مسلم: ٢١٥٦ - فتح ١٢/ ٢٤٣]\n\n٦٩٠٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ أَبُو الْقَاسِمِ - ﷺ -: «لَوْ أَنَّ امْرَأً اطَّلَعَ عَلَيْكَ بِغَيْرِ إِذْنٍ، فَخَذَفْتَهُ بِعَصَاةٍ، فَفَقَأْتَ عَيْنَهُ، لَمْ يَكُنْ عَلَيْكَ جُنَاحٌ». [انظر: ٦٨٨٨ - مسلم: ٢١٥٨ - فتح ١٢/ ٢٤٣]\nذكر فيه حديث أنس وأبي هريرة - ﵄ - السالفين في باب: من أخذ حقه أو اقتص دون السلطان (^١). وزيادة حديث سهل في ذلك، وتكلمنا عليه واضحًا. ومعنى (يختله): يخدعه.\nوقوله: مدرًى قال ابن فارس: مدرت المرأة سرحت شعرها. فعلى هذا يكون مدرًى منونًا؛ لأنه مفعل من درى.\n_________\n(^١) سلفا برقمي (٦٨٨٧ - ٦٨٨٩).","vol":"31","page":450},{"text":"<span data-type='title' id=toc-4099>٢٤ - باب العَاقِلَةِ</span>\n٦٩٠٣ - حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْل، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا مُطَرِّفٌ قَالَ: سَمِعْتُ الشَّعْبِيَّ قَالَ: سَمِعْتُ أَبَا جُحَيْفَةَ قَالَ: سَأَلْتُ عَلِيًّا - ﵁ -: هَلْ عِنْدَكُمْ شَيْءٌ مَا لَيْسَ فِي الْقُرْآنِ؟ وَقَالَ مَرَّةً: مَا لَيْسَ عِنْدَ النَّاسِ. فَقَالَ: وَالَّذِي فَلَقَ الْحَبَّ وَبَرَأَ النَّسَمَةَ، مَا عِنْدَنَا إِلاَّ مَا فِي الْقُرْآنِ، إِلاَّ فَهْمًا يُعْطَى رَجُلٌ فِي كِتَابِهِ، وَمَا فِي الصَّحِيفَةِ. قُلْتُ: وَمَا فِي الصَّحِيفَةِ؟ قَالَ: العَقْلُ، وَفِكَاكُ الأَسِيرِ، وَأَنْ لَا يُقْتَلَ مُسْلِمٌ بِكَافِرٍ. [انظر: ١١١ - مسلم: ١٣٧٠ - فتح ١٢/ ٢٤٦]\nذكر فيه حديث أبي جحيفة الآتي بعد في باب لا يقتل المسلم بالكافر (^١)، وفيه: قُلْتُ: وَمَا فِي الصَّحِيفَةِ؟ قَالَ: العَقْلُ، وَفِكَاكُ الأَسِيرِ، وَأَنْ لَا يُقْتَلَ مُسْلِمٌ بِكَافِرٍ. وذكره في البابين سواء سندًا ومتنًا. وقلَّ أن يتفق له ذلك، نعم ذكره في العلم عن شيخ آخر له كما أسلفنا هناك (^٢).\nوقام الإجماع على القول بالعقل في الخطأ لثبوت ذلك عن الشارع (^٣)، وقد روى مالك عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن أبيه أن في الكتاب الذي كتبه رسول الله - ﷺ - لعمرو بن حزم في العقول: \"في النفس مائة من الإبل .. \" إلى آخره.\nأرسله مالك (^٤). وزاد فيه معمر: عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، عن جده (^٥). وإن كان جده لم يدرك\n_________\n(^١) يأتي برقم (٦٩١٥).\n(^٢) سلف برقم (١١١) عن شيخه محمد بن سلام.\n(^٣) نقله ابن المنذر في \"الإشراف\" ٣/ ١٢٧. وانظر: \"الإقناع\" ٤/ ١٩٦٧ (٣٨١٠).\n(^٤) \"الموطأ\" ص ٥٣٠.\n(^٥) رواه عنه عبد الرزاق في \"المصنف\" ٩/ ٣٠٦ (١٧٣١٤).","vol":"31","page":451},{"text":"رسول الله - ﷺ -، وإنما الذي أدركه عمرو بن حزم.\nوفي إجماع (الصحابة) (^١) على القول به ما يغني عن الإسناد فيه.\nواختلف العلماء في هذا الحديث في الإبهام وفي الأسنان على ما تقدم قبل هذا، وأجمعوا على ما في سائر الحديث من الديات. قال: وجعل النبي - ﷺ - في النفس مائة من الإبل، وقومها عمر بالذهب والورق فجعل على أهل الذهب ألف دينار، وعلى أهل الورق اثني عشر ألف درهم.\nقال مالك: أهل الذهب أهل الشام ومصر، وأهل العراق أهل الورق (^٢)، كان صرفهم ذلك الوقت الدينار باثني عشر درهمًا، وكانت قيمة الإبل ألف دينار، وإنما تقوم الأشياء بالذهب والورق خاصة، على ما صنع عمر، هذا قول مالك والليث والكوفيين، وأحد قولي الشافعي.\nوقال أبو يوسف ومحمد: يؤخذ في الدية أيضًا البقر والخيل والشاء، وروي عن عمر أيضًا، وبه قال الفقهاء السبعة المدنيون.\nوقال مالك: لا يؤخذ في الدية بقر ولا غنم ولا خيل إلا أن يتراضوا بذلك فيجوز، ولو جاز أن تقوم بالشاء والبقر والخيل لوجب تقويمها على أهل الخيل بالخيل (وعلى أهل الطعام بالطعام) (^٣)، وهذا لا يقوله أحد (^٤).\n_________\n(^١) في (ص ١): العلماء\n(^٢) \"الموطأ\" ص ٥٣٠.\n(^٣) من (ص ١)\n(^٤) انظر: \"المبسوط\" ٢٦/ ٧٨، \"مختصر اختلاف العلماء\" ٥ - ٩٧ - ٩٩، \"النوادر والزيادات\" ١٣/ ٤٧١ - ٤٧٢.","vol":"31","page":452},{"text":"وأجمعوا أن الدية تقطع في ثلاث سنين للتخفيف على العاقلة ليجمعوها في هذِه المدة (^١).\nفصل:\nاختلف في الأصابع على ما سلف، وأما الأسنان فقضى عمر في الأضراس ببعير بعير، وقضى معاوية بخمس خمس، وبه قال مالك.\nقال ابن المسيب: (والدية) (^٢) تنقص خمسًا في قضاء عمر، وتزيد ثلاثة أخماس في قضاء معاوية، فلو كنت أنا لجعلت الأضراس بعيرين بعيرين فتلك دية (^٣).\nفائدة:\nاختلف لم سميت عاقلة؟\nفقيل: هو من عقل يعقل أي يحمل، فمعناه: أنها تحمل عن القاتل، وقيل: هو من عقل يعقل أي منع يمنع، ودفع يدفع، وذلك أنه كان في الجاهلية كل من قتل التجأ إلى قومه؛ لأنه يطلب ليقتل فيمنعون منه القتل، فسميت عاقلة. أي: مانعة.\nوقيل: سميت عاقلة من عقل النفس؛ لأن عاقلة القاتل يعقلون الإبل التي تجب عليهم، فسموا عاقلة لعقلهم الإبل في ذلك الموضع. ثم كثر استعمالهم لهذا الحرف حتى صار يقال: عقلته إذا أعطيت ديته، وإن كانت دنانير أو دراهم.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٠٠، \"المعونة\" ٢/ ٢٦٨ - ٢٦٩، \"المغني\" ١٢/ ٢١ - ٢٢.\n(^٢) من (ص ١)\n(^٣) رواه البيهقي ٨/ ٩٠.","vol":"31","page":453},{"text":"وقال ابن فارس: عقلت القتيل إذا أعطيت ديته، وعقلت عنه إذا لزمته دية فأديتها عنه. قال: ذكر ذلك عن القتبي، وقال عن الأصمعي: كلمت أبا يوسف القاضي في ذلك بمحضر الرشيد فلم يفرق بين عقلته وأعقلت عنه حتى فهمته (^١).\nفصل:\nقول أبي جحيفة: سألت عليًّا - ﵁ -: هل عندكم شيء بما ليس في القرآن؟\nإنما سأله لأجل دعوى الروافض أن عندهم كتاب الحصر، فيه علم كل شيء، وأداهم ذلك إلى أن جعل بعضهم عليًّا نبيًّا وبعضهم إلهًا، نبه عليه الداودي.\nومعنى (فلق الحبة): أخرج منها النبات، والنخل من النوى.\nوقوله: (وبرأ النسمة) النفس، وكل دابة فيها روح فهي نسمة، وكان علي إذا اجتهد في اليمين حلف بهذا. وقيل: النسمة: الإنسان، (ومعنى) (^٢) برأ: خلق.\nوقوله: (إلا فهمًا يعطي رجل في كتابه) يعني ما يفهم من فحوى كلامه، ويستدرك من باطن معانيه التي هي غير ظاهرها، وذلك جميع وجوه القياس والاستنباط التي يتوصل إليها من طريق الفهم (والتفهم) (^٣).\nوقوله: (العقل) يريد ما تحمله العاقلة وقد ثبتت الأخبار بأنه - ﵇ -\n_________\n(^١) \"مجمل اللغة\" ٣/ ٦١٨.\n(^٢) في الأصل: (ومنه) والمثبت من (ص ١) وهو أصوب.\n(^٣) من (ص ١)","vol":"31","page":454},{"text":"قضى بالعقل على العاقلة. قيل: ولا يختلف المسلمون أن دية الخطأ المحض على العاقلة، إلا ما روي عن الأصم: أن الديات كلها في مال القاتل، وذكر أنه مذهب الخوارج، وظاهر هذا يخالف قوله تعالى: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الإسراء: ١٥] ولكنه توقيف من جهة السنة أريد به معونة القاتل من غير إجحاف بالعصبة المعينين، واختلف في مقدار ما يعنون به، فعندنا يضرب على الغني نصف دينار، وعلى المتوسط ربع في كل سنة.\nوعن مالك: أكثر ما يؤخذ من الواحد نصف دينار، ورواه ابن القاسم. وروي عنه: كانوا يأخذون من الدية درهمًا ونصفًا من المائة (^١).\nوقال ابن القاسم: روي عنه في السنة أكثر من دينار وقيل: أكثر من ربع. وفي \"الزاهي\": كان يجعل عليهم فيما مضى دينار أونصفه من كل مائة، يخرج له من عطائه. وقيل: ثلاثة دراهم في العام. وقيل: ما يطيقون. وقيل: ما اصطلحوا عليه. واختلف في الذي تحمله العاقلة. فقال مالك: الثلث فأعلى.\nوقال أبو حنيفة: عقل الموضحة فأعلى. وذكر مغيرة أن العاقلة تحمل الثلث إجماعًا. وذكر ابن القصار، عن الزهري أنها لا تحمل الثلث وتحمل ما زاد (^٢). وقال الشافعي في القديم: (تحمل) (^٣) ما دون الدية. وفي الجديد: تحمل ما قل وما كثر (^٤).\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٠٠.\n(^٢) رواه عبد الرزاق في \"مصنفه\" (١٧٨١٨).\n(^٣) في (ص ١): لا تحمل\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٥/ ١١٣، \"المدونة\" ٤/ ٤٤٣، \"المغني\" ١٢/ ٣٠ - ٣١.","vol":"31","page":455},{"text":"فصل:\nقام الإجماع على أنها تؤدى في ثلاث سنين، واختلفوا هل يؤخذ فيها البقر والشاء والخيل؟ فمنعه مالك وغيره، وأجاز ذلك أبو يوسف. وقد أسلفناه أولًا واضحًا.\nفصل:\nوقوله: (وفكاك الأسير) هذا واجب على جميع المسلمين، وقد اختلف هل يفك من الزكاة؟ واحتج من منعه بأنه يجب على سائر الناس، فلا يجوز أن يؤدى من مال الزكاة.\nفصل:\nوقوله: (وأن لا يقتل مسلم بكافر) هذا قول الجماعة. وقال أبو حنيفة وأصحابه: يقتل المسلم بالذمي ولا يقتل بالمستأمن، وبه قال النخعي والشعبي. وقد أسلفنا المسألة مبسوطة جدًا فراجعها.","vol":"31","page":456},{"text":"<span data-type='title' id=toc-4100>٢٥ - باب جَنِينِ الْمَرْأَةِ</span>\n٦٩٠٤ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، وَحَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ امْرَأَتَيْنِ مِنْ هُذَيْلٍ رَمَتْ إِحْدَاهُمَا الأُخْرَى، فَطَرَحَتْ جَنِينَهَا، فَقَضَى رَسُولُ اللهِ - ﷺ - فِيهَا بِغُرَّةٍ عَبْدٍ أَوْ أَمَةٍ. [انظر: ٥٧٥٨ - مسلم: ١٦٨١ - فتح ١٢/ ٢٤٦]\n\n٦٩٠٥ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، عَنْ عُمَرَ - ﵁ - أَنَّهُ اسْتَشَارَهُمْ فِي إِمْلَاصِ المَرْأَةِ، فَقَالَ المُغِيرَةُ: قَضَى النَّبِيُّ - ﷺ - بِالْغُرَّةِ: عَبْدٍ أَوْ أَمَةٍ. [٦٩٠٧٦، ٦٩٠٨ م، ٧٣٧١ - مسلم: ١٦٨٣ - فتح ١٢/ ٢٤٧]\n\n٦٩٠٦ - فَقَالَ: ائْتِ مَنْ يَشْهَدُ مَعَكَ، فَشَهِدَ مُحَمَّدُ بْنُ مَسْلَمَةَ أَنَّهُ شَهِدَ النَّبِيَّ - ﷺ - قَضَى بِهِ. [٦٩٠٨، ٧٣١٨ - مسلم: ١٦٨٣ - فتح ١٢/ ٢٤٧]\n\n٦٩٠٧ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ هِشَامٍ، عَنْ أَبِيهِ، أَنْ عُمَرَ نَشَدَ النَّاسَ: مَنْ سَمِعَ النَّبِيَّ - ﷺ - قَضَى فِي السِّقْطِ؟ وَقَالَ الْمُغِيرَةُ: أَنَا سَمِعْتُهُ قَضَى فِيهِ بِغُرَّةٍ: عَبْدٍ أَوْ أَمَةٍ. [انظر: ٦٩٠٥ - مسلم: ١٦٨٣ - فتح ١٢/ ٢٤٧]\n\n٦٩٠٨ - قَالَ: ائْتِ مَنْ يَشْهَدُ مَعَكَ عَلَى هَذَا. فَقَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَنَا أَشْهَدُ عَلَى النَّبِيِّ - ﷺ - بِمِثْلِ هَذَا. [انظر: ٦٩٠٦ - مسلم: ١٦٨٣ - فتح ١٢/ ٢٤٧]\n٦٩٠٨ م - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ سَابِقٍ، حَدَّثَنَا زَائِدَةُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَ الْمُغِيرَةَ بْنَ شُعْبَةَ يُحَدِّثُ عَنْ عُمَرَ أَنَّهُ اسْتَشَارَهُمْ فِي إِمْلَاصِ المَرْأَةِ مِثْلَهُ. [انظر: ٦٩٠٥ - مسلم: ١٦٨٣ - فتح ١٢/ ٢٤٧]\nذكر فيه حديث أبي هريرة - ﵁ - أَنَّ امْرَأَتَيْنِ مِنْ هُذَيْلٍ رَمَتْ إِحْدَاهُمَا الأُخْري فَطَرَحَتْ جَنِينَهَا، فَقَضَي رَسُولُ اللهِ - ﷺ - فيهَا بِغُرَّةٍ: عَبْدٍ أَوْ أَمَةٍ. وقد سلف في الفرائض (^١).\n_________\n(^١) برقم (٦٧٤٠) باب: ميراث المرأة والزوج مع الولد وغيره.","vol":"31","page":457},{"text":"وحديث هِشَامٍ، عَنْ أَبِيهِ، عَنِ المُغِيرَةِ: قَضَى رسول الله - ﷺ - بِالْغُرَّةِ: عَبْدٍ أَوْ أَمَةٍ. فَشَهِدَ مُحَمَّدُ بْنُ مَسْلَمَةَ أَنَّهُ شَهِدَ النَّبِيَّ - ﷺ - قَضَى بِهِ.\nثم رواه من حديث هشام عن أبيه أَنَّ عُمَرَ نَشَدَ النَّاسَ: مَنْ سَمِعَ رسول الله - ﷺ - قَضَى فِي السِّقْطِ؟ فقَالَ المُغِيرَةُ: أَنَا سَمِعْتُهُ قَضَى فِيهِ بِغُرَّةٍ: عَبْدٍ أَوْ أَمَةٍ. قَالَ: ائْتِ بمَنْ يَشْهَدُ مَعَكَ عَلَى هذا. فَقَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَنَا أَشْهَدُ به عَلَى رسول الله - ﷺ - بِمِثْلِ هذا.\nثم ساقه من حديث هشام، عن أبيه، أنه سمع المغيرة يحدث عن عمر: أنه اسْتَشَارَهُمْ في إِمْلَاصِ المَرْأَةِ. بمِثْلَهُ.\nالشرح:\nقد أسلفنا الكلام على ذلك في باب الفرائض، وأسلفنا أن الغرة الخيار، وأصلها البياض الذي يكون في وجه الفرس.\nوكان أبو عمرو بن العلاء يقول: الغرة عبد أبيض أو أمة بيضاء. وسمي غرة لبياضه. ولا يقبل في الدية عبد أسود ولا جارية سوداء.\nوليس ذلك شرطًا عند الفقهاء، وإنما الغرة عندهم ما بلغ منه نصف عشر الدية للعبيد والإماء، وإنما تجب الغرة في الجنين إذا سقط ميتًا كما سلف هناك، فإن سقط حيًّا ثم مات ففيه الدية كاملة.\nوفي حديث ذي الجوشن \"ما كنت لأقضيه اليوم بغرة\" (^١) سمى الفرس غرة، وأكثر ما يطلق على العبد والأمة، ويجوز أن يكون أراد بالغرة: النفيس من كل شيء، فالتقدير: ما كنت لأقضيه بالشيء النفيس المرغوب فيه.\n_________\n(^١) رواه أبو داود (٢٧٨٦).\nوضعفه الألباني في \"ضعيف أبي داود\" (٤٨١).","vol":"31","page":458},{"text":"وذكرنا هناك الاختلاف في قيمة الغرة، فقال مالك في \"الموطأ\": ولم أسمع أن أحدًا يخالف في الجنين أنه لا تكون فيه الغرة حتى يزايل أمه ويسقط من بطنها (ميتًا) (^١)، فإن خرج حيًّا ثم مات ففيه الدية (^٢).\nواحتج غيره له بأن الجنين إذا لم يزايل أمه في حال حياتها فحكمه حكم أمه ولا حكم له في نفسه؛ لأنه عضو منها، فلا غرة فيه؛ لأنه تبع لأمه.\nوكذلك لو ماتت وهو في جوفها لم يجب فيه شيء لا دية ولا قصاص، فإن زايلها قبل موتها ولم يستهل ففيه غرة عبد أو أمة؛ لأن الشارع إنما حكم في جنين زايل أمه ميتًا، وهذا حكم مجمع عليه. وسواء كان الجنين ذكرًا أو أنثى إنما فيه غرة.\nفإذا زايل أمه واستهل ففيه الدية كاملة؛ لأن حكمه قد انفرد عن حكم أمه وثبتت حياته، فكان (له) (^٣) حكم نفسه دون حكم أمه.\nألا ترى أنها لو أعتقت أمه لم يكن عتقًا له؟ ولو أعتقت وهي حامل به كان حرًّا بعتقها؟ ولا خلاف في هذا أيضًا.\n_________\n(^١) من (ص ١).\n(^٢) \"الموطأ\" ص ٥٣٤.\n(^٣) في (ص ١): حكمه.","vol":"31","page":459},{"text":"<span data-type='title' id=toc-4101>٢٦ - باب جَنِينِ الْمَرْأَةِ، وَأَنَّ العَقْلَ عَلَى الْوَالِدِ وَعَصَبَةِ الوَالِدِ لَا عَلَى الوَلَدِ</span>\n٦٩٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ. أَنَّ رَسُولَ اللهِ - ﷺ - قَضَى فِي جَنِينِ امْرَأَةٍ مِنْ بَنِي لِحْيَانَ بِغُرَّةٍ عَبْدٍ أَوْ أَمَةٍ، ثُمَّ إِنَّ الْمَرْأَةَ الَّتِي قَضَى عَلَيْهَا بِالْغُرَّةِ تُوُفِّيَتْ، فَقَضَى رَسُولُ اللهِ - ﷺ - أَنَّ مِيرَاثَهَا لِبَنِيهَا وَزَوْجِهَا، وَأَنَّ الْعَقْلَ عَلَى عَصَبَتِهَا. [انظر: ٥٧٥٨ - مسلم:١٦٨١ - فتح ١٢/ ٢٥٢]\n\n٦٩١٠ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ المُسَيَّبِ، وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: اقْتَتَلَتِ امْرَأَتَانِ مِنْ هُذَيْلٍ، فَرَمَتْ إِحْدَاهُمَا الأُخْرَى بِحَجَرٍ قَتَلَتْهَا وَمَا فِي بَطْنِهَا، فَاخْتَصَمُوا إِلَى النَّبِيِّ - ﷺ - فَقَضَى أَنَّ دِيَةَ جَنِينِهَا غُرَّةٌ: عَبْدٌ أَوْ وَلِيدَةٌ، وَقَضَى دِيَةَ الْمَرْأَةِ عَلَى عَاقِلَتِهَا. [انظر: ٥٧٥٨ - مسلم: ١٦٨١ - فتح ١٢/ ٢٥٢]\nأي: عقل المرأة المقتولة على والد القاتل وعصبته. كذا في كتاب ابن بطال.\nوقوله: (لا على الولد) يريد به: أن ولد المرأة إذا كان من غير عصبتها لا يعقلون عنها. قال: وكذلك الإخوة من الأم لا يعقلون عن أختهم لأمهم شيئًا؛ لأن العقل إنما جعل على العصبة دون ذوي الأرحام. ألا ترى أن ميراثها لزوجها وبنيها، وعقلها على عصبتها. يريد أن من ورثها لا يعقل عنها حين لم يكن من عصبتها (^١).\nثم قال: قال ابن المنذر: وهذا قول مالك والشافعي وأحمد وأبي ثور وكل من أحفظ عنهم (^٢).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٥٥٢ - ٥٥٣.\n(^٢) \"الإشراف\" ٣/ ١٢٧، \"شرح ابن بطال\" ٨/ ٥٥٣.","vol":"31","page":460},{"text":"ذكر فيه حديث أبي هريرة: أنه - ﵇ - قَضَي فِي جَنِينِ امْرَأَةٍ مِنْ بَنِي لِحْيَانَ بِغُرَّةٍ: عَبْدٍ أَوْ أَمَةٍ، ثُمَّ إِنَّ المَرْأَةَ التِي قَضَي عَلَيْهَا بِالْغُرَّةِ تُوُفِّيَتْ، فَقَضَى رَسُولُ اللهِ - ﷺ - بأَنَّ مِيرَاثَهَا لِبَنيهَا وَزَوْجِهَا، وَأَنَّ العَقْلَ عَلَى عَصَبَتِهَا.\nوحديثه أيضًا: اقْتَتَلَتِ امْرَأَتَانِ مِنْ هُذَيْلٍ، فَرَمَتْ إِحْدَاهُمَا الأُخْري بِحَجَرٍ .. الحديث. وقال: غُرَّةْ: عَبْدٌ أَوْ وَلِيدَةٌ، وَقَضَى بدِيَةِ المَرْأَةِ عَلَى عَاقِلَتِهَا.\nمعنى قوله: (وأن العقل على عصبتها) يريد عقل دية المرأة المقتولة لا عقل دية الجنين. يبين ذلك قوله في الحديث الثاني: وقضى بدية المرأة على عاقلتها. وقد أسلفنا هناك خلافًا فيمن تجب عليه الغرة، وأنها على العاقلة عند الشافعي (^١) خلافًا لمالك، والحجة له قوله في الحديث: (وقضى بدية المرأة على عاقلتها) ولم يذكر ذلك في دية الغرة (^٢).\nوهذا ظاهر الحديث، وأيضًا فإن عقل الجنين لا يبلغ ثلث الدية، ولا تحمل العاقلة عند مالك إلا الثلث فصاعدًا (^٣). هذا قول الفقهاء السبعة، وهو الأمر القديم عندهم.\nوحجة الآخر ما رواه أبو موسى الزمني: ثنا عثمان، عن يونس، عن الزهري في حديث أبي هريرة - ﵁ -: أنه - ﵇ - قضى بديتها ودية الجنين على عاقلتها.\nوما رواه مجالد بن سعيد، عن الشعبي، عن جابر أنه - ﵇ - جعل غرة الجنين على عاقلة القاتلة.\n_________\n(^١) \"الأم\" ٦/ ٨٩ - ٩٠.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٧٦، \"المغني\" ١٢/ ٦٧.\n(^٣) \"المدونة\" ٤/ ٤٨١.","vol":"31","page":461},{"text":"أجاب الآخرون بالطعن في مجالد، وأنه ليس بحجة فيما انفرد به، وأبو موسى الزمني -وإن كان ثقة- فلم يتابعه أحد على قوله: ودية جنينها.\nفصل:\nاختلفوا: لمن تكون الغرة التي تجب في الجنين؛ فذكر ابن حبيب أن مالكًا اختلف قوله فيه. فمرة قال: إنها لأمه. وهو قول الليث، ومرة قال: إنها بين الأبوين، الثلثان للأب والثلث للأم، وهو قول أبي حنيفة والشافعي (^١).\nحجة الأول: أنها إنما وجبت لأم الجنين؛ لأنه لم يعلم إن كان الجنين حيًّا في وقت وقوع الضربة بأمه أم لا. وحجة الثاني: أن المضروبة لما ماتت منها قضى فيها الشارع بالدية مع قضائه بالغرة، فلو كانت الغرة للمرأة المقتولة إذًا لما قضى فيها بالغرة، ولكان حكم امرأة ضربتها امرأة فماتت من ضربتها فعليها ديتها ولا تجب عليها للضربة أرش.\nوقد أجمعوا أنه لو قطع يدها خطأ فماتت من ذلك لم تكن لليد دية، ودخلت في دية النفس. فلما حكم الشارع مع دية المرأة بالغرة ثبت بذلك أن الغرة دية الجنين لا لها، فهي موروثة عن الجنين كما يورث ماله لو كان حيًّا فمات. قاله الطحاوي. وأسلفنا هناك الخلاف في الكفارة.\nوفي كتاب ابن بطال في حكم الشارع في الجنين بغرة ولم يحكم فيه بكفارة حجة لمالك وأبي حنيفة على الشافعي وابن القاسم في إيجابه\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٧٥، \"المعونة ٢/ ٢٩٢، \"النوادر والزيادات\" ١٣/ ٤٦٨.","vol":"31","page":462},{"text":"كفارة عتق رقبة على من تجب عليه الغرة، ولا حجة له، ولو وجبت لحكم بها، وهي إنما تجب في إتلاف روح، ولسنا على يقين في أن الجنين كان حيًّا وقت ضرب أمه، ولو تيقنا ذلك لوجبت فيه الدية كاملة.\nفلما أمكن أن يكون حيًّا (تجب فيه الدية كاملة، وأمكن أن يكون ميتًا) (^١) لا يجب فيه شيء، قطع الشارع فيه التنازع والخصام بأن جعل فيه غرة ولم يجعل فيه كفارة، قاله ابن القصار.\nوفي هذا الحديث حجة لمن أوجب دية شبه العمد على العاقلة -حيث قضى بالدية وقد رمتها بحجر- وهو قول الثوري والكوفيين والشافعي.\nقالوا: ومن قتل إنسانًا بعصا أو حجر أو شبهه بما يمكن أن يموت به القتيل ويمكن ألا يموت فمات من ذلك، أن فيه الدية على عاقلة القاتل كما حكم الشارع في هذِه القصة بدية المرأة على العاقلة. قالوا: وهذا شبه العمد، والدية فيه مغلظة، ولا قود فيه.\nوأنكر مالك والليث شبه العمد وقالا: هو باطل، وكل ما عمد به القتيل فهو عمد وفيه القود (^٢).\nوالحجة لهم: ما روى أبو عاصم النبيل، عن ابن جريج، عن عمرو بن دينار، عن طاوس، عن ابن عباس، عن عمر - ﵁ -: أنه نشد الناس ما قضى به رسول الله - ﷺ - في الجنين؟ فقام حمل بن مالك قال: كنت بين امرأتين فضربت إحداهما الأخرى بمسطح فقتلتها\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٥/ ٩٥ - ٨٨، \"المدونة\" ٤/ ٤٣٣، \"الأم\" ٦/ ٩١، \"المغني\" ١٢/ ١٦.","vol":"31","page":463},{"text":"وجنينها، فقضى رسول الله في جنينها بغرة وأن تقتل المرأة (^١).\nقالوا: وهذا مذهب عمر﵁ - أنه قال: يعمد أحدكم فيضرب أخاه بمثل آكلة اللحم -قال الحجاج: يعني بعصا- ثم يقول: لا قود عليِّ، لا أوتى بأحد فعل ذلك إلا أقدته (^٢). وقد أوضحنا ذلك هنالك فراجعه (^٣). وذكرنا هناك مقالة شيخ ابن بطال في اضطرابه (^٤).\nقال الطحاوي: فلما اضطرب حديث حمل بن مالك كان بمنزلة ما لم يرد فيه شيء، وثبت ما روى أبو هريرة والمغيرة - ﵄ - فيها، وهو نفي القصاص، ولما ثبت أنه جعل دية المرأة على العاقلة، ثبت أن دية شبه العمد على العاقلة.\nوقد روي عن علي - ﵁ - أنه قال: شبه العمد على العاقلة.\nوقد روي عن علي - ﵁ - أنه قال: شبه العمد بالعصا والحجر الثقيل، وليس فيهما قود (^٥).\nوقد تأول الأصيلي حديث أبي هريرة والمغيرة على مذهب مالك فقال: يحتمل أن يكون لما وجب قتل المرأة تطوع قومها على عاقلتها ببذل الدية (لأولياء المقتولة، ثم ماتت القاتلة فقبل أولياء المقتولة الدية) (^٦). وقد يكون ذلك قبل موتها، فقضى عليهم الشارع بأداء ما تطوعوا به إلى أولياء المقتولة (^٧).\n_________\n(^١) رواه أبو داود (٤٥٧٢)، وابن ماجه (٢٦٤١).\n(^٢) رواه ابن أبي شيبة ٥/ ٤٢٧ (٢٧٦٧٧).\n(^٣) انتهى من \"شرح ابن بطال\" ٨/ ٥٥٤ - ٥٥٥\n(^٤) \"شرح ابن بطال\" ٨/ ٥٥٥ - ٥٥٦.\n(^٥) \"مختصر اختلاف العلماء\" ٥/ ٩١.\n(^٦) من (ص ١).\n(^٧) \"شرح ابن بطال\" ٨/ ٥٥٦.","vol":"31","page":464},{"text":"فصل:\nاختلف في ستة عشر مسألة من مسائل الجنين:\nإحداها: إذا كان دمًا مجتمعًا هل له حكم الجنين؟\nقال في \"المدونة\": وقال أشهب: لا شيء فيه حتى يكون علقة (^١).\nثانيها: إذا طرح حيًّا وتحرك أو عطس أو رضع ولم يستهل.\nفقال مالك: لا يكون له حكم الحي لشيء من ذلك إلا أن يستهل.\nوقال ابن وهب: الرضاع كالاستهلال (^٢). وذكر القاضي عبد الوهاب في العطاس قولين.\nوذكر ابن شعبان في الحركة قولين.\nثالثها: إذا استهل ثم مات بالحضرة هل تجب ديته بقسامة؟ قاله ابن القاسم، أو بغير قسامة؟ قاله أشهب (^٣).\nرابعها: إذا ضرب بطنها عمدًا فاستهل ثم مات، هل فيها القود؟ قاله ابن القاسم. أو الدية؟ قاله أشهب.\nخامسها: إذا خرج بعد موت أمه، هل تجب فيه الدية؟ قاله أشهب ومحمد والشافعي (^٤).\nأو لا يجب (فيه شيء) (^٥)؟ قاله ابن القاسم في \"المدونة\" (^٦) وأبو حنيفة (^٧).\n_________\n(^١) \"المدونة\" ٤/ ٤٨١.\n(^٢) \"النوادر والزيادات\" ١٣/ ٤٦٥.\n(^٣) \"النوادر والزيادات\" ١٣/ ٤٦٦.\n(^٤) \"النوادر والزيادات\" ١٣/ ٤٦٧، \"الشرح الكبير\" للرافعي ١٠/ ٥٠٣ - ٥٠٤.\n(^٥) من (ص ١).\n(^٦) \"المدونة\" ٤/ ٤٨١.\n(^٧) \"مختصر اختلاف العلماء\" ٥/ ١٧٥.","vol":"31","page":465},{"text":"سادسها: هل الغرة مال للجاني؟ قاله مالك في \"المدونة\" (^١). أو تحملها العاقلة؟ قاله عنه أبو الفرج.\nوأسلفنا الخلاف أيضًا فيه.\nسابعها: من يرث الغرة؟\nوقد سلف الخلاف فيه، وذهب مالك وأبو حنيفة والشافعى أن لأمه الثلث ولأبيه الثلثين، فإن كان له إخوة فلأمه السدس والباقي للأب.\nوقال ربيعة وابن القاسم في أحد قوليه وأشهب ومالك: هو للأم، وهو كبضعة منها. وقال أيضًا: هو بين أبويه الثلث والثلثان، وأيهما خلا به فهو له، ويخلو به الأب إن خرج حيًّا بعد موتها من تلك الضربة. وهذا على أحد القولين السابقين.\nثامنها: هل فيه كفارة؟ وابن القاسم قال بها، وخالف أشهب (^٢).\nتاسعها: إذا خرج بعضه ثم ماتت الأم ذكر ابن شعبان فيه قولين.\nوإذا كانت أمة أو نصرانية عند الضرب، ثم عتقت الأمة وأسلمت النصرانية قبل أن تطرحه. ذكر أيضًا في \"الزاهي\" على قولين في ذلك.\nوإذا وجب دية الجنين على أهل الإبل هل يأتون بإبل؟ قاله أشهب.\nأو يؤدون الغرة؟ قاله ابن القاسم (^٣)، والجاني يخير، قاله عيسى.\nعاشرها: إذا كانت الأم نصرانية والأب عبدًا هل فيه ما في جنين المسلمة؟ قاله في \"المدونة\" (^٤).\n_________\n(^١) \"المدونة\" ٤/ ٤٨٢.\n(^٢) \"النوادر والزيادات\" ١٣/ ٥٠٣.\n(^٣) \"النوادر والزيادات\" ١٣/ ٤٦٤.\n(^٤) \"المدونة\" ٤/ ٥١٢.","vol":"31","page":466},{"text":"أو عشر دية أمه؟ قاله أشهب (^١).\nحادي عشرها: إذا قلنا: عشر دية أمه، هل يرث الغرة إخوته وهم نصارى، أم لا (^٢)؟\nالثاني عشر: يؤخذ في الغرة الخيل، ذكر في \"الزاهي\" قولين.\nثالث عشر: إذا قلنا: فيه الدية واستهل وكانت الضربة في البطن عند أشهب، أو في غيره عند ابن القاسم هل هي على العاقلة أو في ماله؟\nرابع عشر: إذا ضربها في رأسها هل هي على العاقلة أو في ماله؟ أما على مذهب ابن القاسم، هل تكون فيه الدية؟ قاله الشيخ أبو محمد.\nوذكر عن ابن القاسم. أو يقتص منه كما لو ضرب في البطن أو الظهر؟ قاله الشيخ أبو موسى بن شاس.\nخامس عشر: هل في الجنين عشر قيمة أمه؟ قاله مالك وغيره. أو ما نقصها؟ قاله ابن وهب (^٣). وقال أهل الظاهر: لا شيء فيه.\nوقال أبو حنيفة: في جنين الأمة نصف عشر قيمته لو كان حيًّا، إن كان ذكرًا، أو عشر قيمته إن كان أنثى. كما قال: في جنين الحرة عشر ديته إن كان أنثى، أو نصف عشر ديته إن كان ذكرًا. فجنين الحرة والأمة عنده سواء أنه معتبر بنفسه لا بغيره.\nوعند مالك والشافعي هما سواء وهو معتبر بغيره لابنفسه (^٤).\n_________\n(^١) \"النوادر والزيادات\" ١٣/ ٤٦٩.\n(^٢) قال أشهب: يرث، وقال غيره: لا يرث أحد من أهل الذمة شيئًا؛ لأن الغرة على فرائض الله تورث، وإن لم يكن له وارث مسلم فبيت المال. انظر \"النوادر والزيادات\" ١٣/ ٤٦٩.\n(^٣) \"النوادر والزيادات\" ١٣/ ٤٦٩.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٥/ ٢٠٢ - ٢٠٣.","vol":"31","page":467},{"text":"سادس عشر: إذا خرج بعض الجنين ثم مات، ذكر في \"الزاهي\" فيه قولين.\nفصل:\nاستدل بعضهم بهذا الخبر على صحة قول مالك: أن المرأة تعاقل الرجل حتى تبلع ثلث ديته فيكون لها حينئذٍ نصف ماله؛ لأنه - ﵇ - قضى في الجنين بما ذكر، ولم يفصل بين ذكر وأنثى؛ لأنه قليل في الدية، وكل ما حل محله دون الثلث تساويا فيه، وإذا ثبت الثلث أثر لقوله - ﵇ -: \"الثلث والثلث كثير\" (^١).\nقال أبو حنيفة والشافعي: جراحها على النصف كالدية، وروي عن ابن مسعود وشريح: تعاقله إلى الموضحة (^٢).\nوروي عن زيد بن ثابت وسليمان بن يسار: تعاقله إلى المنقلة. وقال الحسن البصري: تعاقله إلى نصف الدية، فيكون في أربع أصابع أربعون من الإبل، وفي خمسة خمس وعشرون. فهذِه خمسة مذاهب.\nفصل في رءوس مسائل:\nالأب والابن يحملان مع العاقلة والأظهر أنه كواحد منهم. وبه قال أبو حنيفة.\nوقال الشافعي: لا يؤدي شيئًا معهم، وفي \"المعونة\": وقيل: يحمل الأبن وإن كان أبوه أجنبيًّا؛ لأن البنوة عصبته بنفسها كالميراث والنكاح (^٣).\n_________\n(^١) سلف برقم (١٢٩٥)، ورواه مسلم (١٦٢٨ - ١٦٢٩).\n(^٢) انظر: \"مختصر اختلاف العلماء\" ٥/ ١٠٥ - ١٠٦.\n(^٣) \"المعونة\" ٢/ ٢٦٩.","vol":"31","page":468},{"text":"ونقله غيره عن أبي حنيفة، حجة من سلف قضاؤه - ﵇ - بالدية على العاقلة (وبرار) (^١) زوجها وبنتها. أجيب بأنه يحتمل أن يكون ولدها أنثى، وهي لا تحمل عقلًا، أو يكونوا صغارًا والصغيرة لا تحمل العقل.\nفصل:\nوقوله: (وأن العقل على عصبتها) يريد عقل دية المرأة المقتولة، لا عقل دية الجنين. كما سلف.\nوقال أبو عبد الملك: يفهم من البخاري أن دية الجنين الغرة في كل مال الجانية، وهذا إذا قضى بالجنين في مال الضاربة ثم ماتت الأم.\nوأما إذا تأخر القضاء حتى تموت المضروبة فتغرم العاقلة الكل. ذكره في الحج من المختلطة.\nومذهب مالك أيضًا: أن الضربة إذا كانت واحدة أن غرة الجنين وأمه على العاقلة (^٢). ذكره فيها أيضًا.\nقال أبو عبد الملك: وإنما قضى بالدية هنا ولم يقتص بها؛ لأنها لم تعمد قتلها. قال: وإن نزلت مثل هذِه النازلة في زماننا لقتلت الضاربة وغلب عليها أنها أرادتها.\nوذلك أنه يحدث للناس أقضية بقدر ما أحدثوا من الفجور. وإنما سقط القود في المصارعين لهذا المعنى.\nقال بعضهم: ولا يصح تبويب البخاري أن العقل على الوالد وعصبته إلا على رواية أبي الفرج عن مالك: أن الجنين ديته على العاقلة، ولا يصح التبويب على ذلك.\n_________\n(^١) في (ص ١): وبرأ.\n(^٢) انظر: \"النوادر والزيادات\" ١٣/ ٤٦٦.","vol":"31","page":469},{"text":"وهذا غير صحيح؛ بل يصح التبويب على أن دية المرأة على العاقلة وهم عصبة ولد المرأة.\nتنبيه:\nقوله في آخر الباب: (وقضى بدية المرأة على عاقلتها).","vol":"31","page":470},{"text":"<span data-type='title' id=toc-4102>٢٧ - باب مَنِ اسْتَعَانَ عَبْدًا أَوْ صَبِيًّا</span>\nوَيُذْكَرُ أَنَّ (أُمَّ سُلَمة) (^١) - ﵂ - بَعَثَتْ إِلَى مُعَلِّمِ الكُتَّابِ: أن ابْعَثْ لَي غِلْمَانًا يَنْفُشُونَ صُوفًا، وَلَا تَبْعَثْ إِلَيَّ حُرًّا.\n\n٦٩١١ - حَدَّثَنِي عَمْرُو بْنُ زُرَارَةَ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ عَبْدِ العَزِيزِ،\nعَنْ أَنَسٍ قَالَ: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - الْمَدِينَةَ، أَخَذَ أَبُو طَلْحَةَ بِيَدِي فَانْطَلَقَ بِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أَنَسًا غُلَامٌ كَيِّسٌ فَلْيَخْدُمْكَ. قَالَ: فَخَدَمْتُهُ فِي الحَضَرِ وَالسَّفَرِ، فَوَاللهِ مَا قَالَ لِي لِشَيْءٍ صَنَعْتُهُ: لِمَ صَنَعْتَ هَذَا هَكَذَا؟ وَلَا لِشَيْءٍ لَمْ أَصْنَعْهُ: لِمَ لَمْ تَصْنَعْ هَذَا هَكَذَا؟ [انظر: ٢٧٦٨ - مسلم: ٢٣٠٩ - فتح ١٢/ ٢٥٣]\nثم ساق حديث أنس - ﵁ -: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ، أَخَذَ أَبُو طَلْحَةَ بِيَدِي وَانْطَلَقَ بِي إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنَّ أَنَسًا غُلَامٌ كَيِّسٌ فَلْيَخْدُمْكَ. قَالَ: فَخَدَمْتُهُ فِي الحَضَرِ وَالسَّفَرِ، فَوَاللهِ مَا قَالَ لِي لِشَئءٍ صَنَعْتُهُ: لِمَ صنَعْتَ هذا؟ وَلَا لِشَيءٍ لَمْ أَصْنَعْهُ: لِمَ لَمْ تَصْنَعْ هذا هَكَذَا؟\nالشرح:\nالتعليق أخرجه وكيع، عن معمر، عن سفيان، عن ابن المنكدر، عنها. ولم يسمع منها. و(ينفشون) بضم الفاء، قاله الجوهري: نفشت الصوف والقطن أنفشه نفشا. ونفشت الإبل (والغنم) (^٢) نفوشًا: رعت ليلًا (^٣).\n_________\n(^١) كذا بالأصل وفي \"اليونينية\" ٩/ ١٢: (أم سليم) وبالهامش: (أم سلمة) وأشار إلى أنها رواية أبي ذر الهروي.\n(^٢) من (ص ١).\n(^٣) \"الصحاح\" ٣/ ١٠٢٢.","vol":"31","page":471},{"text":"وحديث الباب دال على جواز أستخدام الأحرار وأولاد الجيران فيما لا كثير مشقة عليه فيه، وفيما لا يخاف عليهم منه التلف.\nكاستخدام الشارع أنسًا وهو صغير فيما أطاقه وقوي عليه. واشتراط أم سلمة ألا يرسل إليها حرًّا؛ فلأن الجمهور قائلون بأن من استعان صبيًّا حرًّا لم يبلغ، أو عبدًا بغير إذن مواليه فهلكا في ذلك العمل، فهو ضامن لقيمة العبد ولدية الصبي الحر على عاقلته.\nولا شك أن أم سلمة أم لنا، فمالنا كمالها، وعبيدنا كعبيدها.\nوقال الداودي: يحتمل فعل أم سلمة؛ لأنها أمهم. وعلى هذا لا يفترق أن تفرق بين حر وعبد، ولو حمل الصبي على دابة يستقيها أويمسكها فوطئت الدابة رجلًا فقتلته. فقال مالك في \"المدونة\": الدية على عاقلة الصبي ولا ترجع على عاقلة الرجل (^١)، وهو قول الثوري.\nفإن استعان حرًّا بالغًا متطوعًا أو بإجارة، فأصابه شيء، فلا ضمان عليه عند جميعهم. إن كان ذلك العمل لا غرر فيه، وإنما يضمن من جنى أو تعدى.\nواختلف إذا استعمل عبدًا بالغًا في شيء فعطب. فقال ابن القاسم: إن أستعمل عبدًا في بئر يحفرها ولم يؤذن له في الإجارة، فهو ضامن إن عطب. وكذلك إن بعثه بكتاب إلى سفر (^٢).\nوروى ابن وهب عن مالك: سواء أذن له سيده في الإجارة أم لا، لا ضمان عليه، فيما أصابه إلا أن يستعمله في غرر كثير؛ لأنه لم يؤذن له\n_________\n(^١) \"المدونة\" ٤/ ٥٠٥.\n(^٢) \"المدونة\" ٤/ ٥٠٧.","vol":"31","page":472},{"text":"في الغرر (^١).\nوهذِه الرواية أحسن من قول ابن القاسم (وغيره) (^٢).\nفإن قلت: ما وجه قوله: (ما قال لي لشيء) .. إلى آخره. وظاهره يدل أنه تكرير يدخل فيه القسم الأول.\nقيل: إنما أراد أنه لم يلمه في القسم الأول على شيء فعله وإن كان ناقصًا عن إرادته، ولا لامه في القسم الآخر على شيء ترك فعله خشية الخطأ فيه، فتركه أنس من أجل ذلك، فلم يلمه على تركه إذا كان يتجوزه منه لو فعله، وإن كان ناقصًا عن إرادته.\nوإلى هذا أشار بقوله: (هذا هكذا)؛ لأنه كما يجوز عنه ما فعله ناقصًا عن إرادته، فله أن يتجوز عنه ما لم يفعله خشية مواقعة الخطأ فيه لو فعله ناقصًا؛ لشرف خلقه وحلمه.\nفصل:\nوقوله في أنس: \"غلام كيس\". الكيس خلاف الحمق. والرجل كيس مكيس، أي: ظريف قال (^٣):\nأما تراني كيسا مكيسا … بنيت بعد نافع مكيسا\n(وقيل: الكيس: العاقل، والمعنى متقارب) (^٤).\n_________\n(^١) انظر: \"المدونة\" ٣/ ٤٠٣.\n(^٢) من (ص ١).\n(^٣) ورد بهامش الأصل: لعله سقط: الراجز.\n(^٤) من (ص ١).","vol":"31","page":473},{"text":"<span data-type='title' id=toc-4103>٢٨ - باب المَعْدِنُ جُبَارٌ وَالْبِئْرُ جُبَارٌ</span>\n٦٩١٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الْعَجْمَاءُ جُرْحُهَا جُبَارٌ، وَالْبِئْرُ جُبَارٌ، وَالْمَعْدِنُ جُبَارٌ، وَفِي الرِّكَازِ الْخُمُسُ». [انظر: ١٤١٩ - مسلم: ١٧١٠ - فتح ١٢/ ٢٥٤]\nذكر فيه حديث أبي هريرة - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"الْعَجْمَاءُ جُرْحُهَا جُبَارٌ .. \" الحديث.\nسلف في الزكاة، أخرجه هناك عن عبد الله بن يوسف، عن مالك (^١). وهنا بدَّل مالكًا بالليث والباقي سواء.\nثم قال:\n_________\n(^١) سلف برقم (١٤٩٩).","vol":"31","page":474},{"text":"<span data-type='title' id=toc-4104>٢٩ - باب العَجْمَاءُ جُبَارٌ</span>\nوَقَالَ ابْنُ سِيرِينَ: كَانُوا لَا يُضَمِّنُونَ مِنَ النَّفْحَةِ، وَيُضَمِّنُونَ مِنْ رَدِّ الْعِنَانِ. وَقَالَ حَمَّادٌ: لَا تُضْمَنُ النَّفْحَةُ إِلاَّ أَنْ يَنْخُسَ إِنْسَانٌ الدَّابَّةَ. وَقَالَ شُرَيْحٌ: لَا تُضْمَنُ مَا عَاقَبَتْ أَنْ يَضْرِبَهَا فَتَضْرِبَ بِرِجْلِهَا. وَقَالَ الْحَكَمُ وَحَمَّادٌ: إِذَا سَاقَ الْمُكَارِي حِمَارًا عَلَيْهِ امْرَأَةٌ فَتَخِرُّ، لَا شَيْءَ عَلَيْهِ. وَقَالَ الشَّعْبِيُّ: إِذَا سَاقَ دَابَّةً فَأَتْعَبَهَا فَهْوَ ضَامِنٌ لِمَا أَصَابَتْ، وَإِنْ كَانَ خَلْفَهَا مُتَرَسِّلًا لَمْ يَضْمَنْ.\n\n٦٩١٣ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْعَجْمَاءُ عَقْلُهَا جُبَارٌ، وَالْبِئْرُ جُبَارٌ، وَالْمَعْدِنُ جُبَارٌ، وَفِي الرِّكَازِ الْخُمُسُ». [انظر: ١٤٩٩ - مسلم: ١٧١٠ - فتح ١٢/ ٢٥٦]\nثم ساق الحديث بسند آخر غير ما سلف من حديث شُعْبَةَ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"الْعَجْمَاءُ عَقْلُهَا جُبَارٌ، وَالْمَعْدِنُ جُبَارٌ، وَالْبِئْرُ جُبَارٌ، وَفِي الرِّكازِ الخُمُسُ\". وقد سلف شرحه في الزكاة واضحًا.\nوأما أثر ابن سيرين فأخرجه ابن أبي شيبة، عن وكيع، ثنا سفيان، (عن عاصم، عنه. وأثر حماد أخرجه أيضًا عن غندر، عن شعبة) (^١) قال: سألت الحكم وحمادًا عن رجل واقف على دابة، فضربت برجلها. فقال حماد: لا يضمن. وقال الحكم: يضمن وأثر شريح أخرجه أيضًا عن أبي خالد، عن الأشعث، عن ابن سيرين، عنه. وأثر الشعبي أخرجه أيضًا\n_________\n(^١) سقط من الأصل، وفي هامشه: سقط بقية الكلام على أثر ابن سيرين، وانتقل إلى أثر حماد فاعلمه. وهذا من الناسخ فيما يظهر والله أعلم. اهـ. والمثبت من (ص ١).","vol":"31","page":475},{"text":"(عن هشيم) (^١)، عن إسماعيل بن سالم، عنه به. قال: وثنا أبو خالد الأحمر، عن أشعث، عنه بلفظ: صاحب الدابة ضامن لما أصابت الدابة بيدها أو برجلها حتى ينزل عنها (^٢).\nوفي \"علل أبي حاتم\": سألت أبي عن حديث رواه بقية، عن عيسى بن عبد الله، عن إسماعيل بن أبي خالد، عن الشعبي، عن النعمان بن بشير مرفوعًا: \"من ربط دابته على الطريق فما أصابت الدابة برجلها فهو له ضامن\" فقال: هذا حديث باطل، إنما يرويه إسماعيل عن الشعبي، عن شريح. هذا الكلام من قبله، وعيسى لم يدرك ابن أبي خالد وهو ذاهب الحديث مجهول، روى عنه الوليد بن مسلم وبقية (^٣).\nفصل:\nروى أبو داود من حديث عبد الرزاق، عن معمر، عن همام، عن أبي هريرة - ﵁ - مرفوعًا: \"والنار جبار\" (^٤) قال الدارقطني: عن معمر، لا أراها إلا وهمًا (^٥).\nوقال أحمد: ليس بشيء، لم يكن في الكتب وهو باطل، وليس بصحيح، قال: وأهل اليمن يكتبون النار: النير، ويكتبون البئر مثل ذلك، وإنما لقن عبد الرازق \"والنار جبار\" (^٦) وغيره أيضًا.\n_________\n(^١) من (ص ١).\n(^٢) \"مصنف أبي شيبة\" ٥/ ٣٩٩، ٤٠٠.\n(^٣) \"علل أبي حاتم\" ١/ ٤٧٢ (١٤١٧).\n(^٤) \"سنن أبي داود\" (٤٥٩٤).\n(^٥) \"سنن الدارقطني\" ٣/ ١٥٢.\n(^٦) \"سنن الدارقطني\" ٣/ ١٥٣.","vol":"31","page":476},{"text":"وقال يحيى بن معين كما نقله ابن عبد البر في \"استذكاره\": أصله البئر، ولكن معمرًا صحفه. قال ابن عبد البر: لم يأت يحيى على هذا بدليل، وليس هكذا ترد الأحاديث الثقات.\nوقد ذكر وكيع عن عبد العزيز بن حصين، عن يحيى بن يحيى الغساني أن عمر بن عبد العزيز قضى أن النار جبار (^١).\nفصل:\nروى الدارقطني من حديث سفيان بن حسين، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة - ﵁ - مرفوعًا: \"والرجل جبار\" (^٢).\nقال ابن حزم: قال قوم: سفيان ضعيف في الزهري، ولا ندري ما وجه هذا، سفيان ثقة ومن ادعى عليه خطأ فليبينه وإلا فروايته حجة، وهذا إسناد مستقيم لاتصال الثقات فيه (^٣).\nوقال الدارقطني: لا يتابع سفيان على قوله: \"الرجل\" وهو وهم، لأن الثقات الذين قد بينا أحاديثهم منهم مالك وابن عيينة ويونس ومعمر وابن جريج والزبيدي وعقيل والليث بن سعد، خالفوه لم يذكروا ذلك. وكذلك رواه عن أبي هريرة أبو صالح السمان والأعرج (ومحمد ابن زياد) (^٤) ومحمد بن سيرين وغيرهم عنه، لم يذكروا فيه \"الرجل\": وهو المحفوظ عن أبي هريرة والصواب (^٥).\n_________\n(^١) \"الاستذكار\" ٢٥/ ٢١٦ - ٢١٧.\n(^٢) روراه الدارقطني ٣/ ١٧٩.\n(^٣) \"المحلى\" ١١/ ٢٠ - ٢١.\n(^٤) من (ص ١).\n(^٥) \"سنن الدارقطني\" ٣/ ١٥٢.","vol":"31","page":477},{"text":"قلت: وقد ذكره بعد من حديث آدم، عن شعبة، عن محمد بن زياد، عن أبي هريرة مرفوعًا: \"الدابة جرحها جبار، والرجل جبار\" الحديث. ثم قال: لم يروه عن شعبة غيره، قوله \"الرجل جبار\" (^١) وفي موضع آخر: كذا قال: \"الرجل جبار\" ولم يتابعه أحد عن شعبة (^٢).\nوقال الشافعي: لا يصح \" الرجل جبار\" عن رسول الله - ﷺ -؛ لأن الحفاظ لم يحفظوا، وقال: هكذا مر أنه غلط (^٣). وقال في موضع آخر: إنه خطأ (^٤).\nوقال ابن عبد البر: إنه حديث لا يثبته أهك العلم بالحديث (^٥).\nقلت: وأخرجه الدارقطني من طريق آخر عن عبد الله مرفوعًا: \"العجماء جرحها جبار والبئر جبار\" قال \"كل جبار\". أخرجه مرة من حديث محمد بن طلحة، عن عبد الرحمن بن ثروان، عن هزيل، عن عبد الله -أظنه مرفوعًا- فذكره (^٦). ومرة من حديث أحمد بن عبيد بن إسحاق ثنا أبي، عن قيس، عن عبد الرحمن بن ثروان، عن هزيل، عن عبد الله، عن رسول الله - ﷺ - ولم يشك. ورواه عبد الرحمن، عن سفيان، عن أبي قيس، عن هزيل مرسلًا (^٧).\n_________\n(^١) \"سنن الدارقطني\" ٣/ ١٥٤.\n(^٢) \"سنن الدارقطني\" ٣/ ٢١٣.\n(^٣) \"الأم\" ٧/ ١٣٨.\n(^٤) \"مختصر المزني\" بهامش الأم ٥/ ١٨٠.\n(^٥) \"التمهيد\" ٧/ ٢٤.\n(^٦) \"سنن الدارقطني\" ٣/ ١٥٤.\n(^٧) \"سنن الدارقطني\" ٣/ ١٧٩، وانظر: \"علل الدارقطني\" ١١/ ١٦٥ - ١٦٦.","vol":"31","page":478},{"text":"قال ابن القصار: فإن صح فمعناه: الرجل جبار بهذا الحديث، وتكون اليد جبارًا قياسًا على الرجل إذا كان ذلك بغير سبب ولا صنعه، وقال - ﵇ -: \"العجماء جبار\" ولم يخص يدًا من رجل، فهو على العموم.\nقال الشافعي: ومن اعتل أنه لا يرى رجلها فهو إذا كان سائقها لا يرى يدها، فينبغي أن يلزمه في القياس أن يضمن عن الرجل ولا يضمن عن اليد (^١).\nفصل:\nولحديث الباب طريق آخر من حديث علي. (قال ابن أبي حاتم في \"علله\": سألت أبي وأبا زرعة عن حديث) (^٢) رواه مجالد بن سعيد، عن الشعبي، عن الحارث، عن علي، عن رسول الله - ﷺ - أنه قال: \"المعدن جبار\" الحديث. فقالا: هو خطأ، وهو عن الشعبي، عن جابر، عن رسول الله - ﷺ -، وهو الصحيح (^٣).\nوطريق آخر أخرجه ابن أبي عاصم من حديث سالم، عن أبيه، عن عامر بن ربيعة أنه - ﵇ - قال: \"العجماء جرحها جبار\" (^٤).\nومن طريق آخر أخرجه ابن ماجه من طريق خالد بن مخلد، ثنا كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده قال: سمعت رسول الله - ﷺ - يقول: \"العجماء جرحها جبار، والمعدن جبار\" (^٥).\n_________\n(^١) \"الأم\" ٧/ ١٣٨. وانظر: \"شرح ابن بطال\" ٨/ ٥٦١ - ٥٦٢.\n(^٢) من (ص ١).\n(^٣) \"علل الحديث\" ١/ ٢١٤.\n(^٤) \"الديات\" ص ٨١.\n(^٥) \"سنن ابن ماجه\" (٢٦٧٣).","vol":"31","page":479},{"text":"وطريق آخر أخرجه ابن ماجه أيضًا من حديث موسى بن عقبة ثنا إسحاق بن يحيى بن الوليد، عن عبادة بن الصامت قال: قضى رسول الله - ﷺ - أن المعدن جبار والبئر جبار (^١).\nفصل:\nنقلنا في الزكاة إجماع العلماء على أن جناية البهائم نهارًا لا ضمان فيها إذا لم يكن معها أحد، فإن كان معها أحد فجمهور العلماء على الضمان، وكذا قال ابن المنذر: أجمع العلماء أنه ليس على صاحب الدابة المنفلتة ضمان فيما أصابت.\nوكذا قال ابن عبد البر: أجمع العلماء على أن العجماء إذا جنت جناية نهارًا، أو جرحت جرحًا لم يكن لأحد فيه سبب أنه هدر، ولا دية فيه على أحد ولا أرش.\nواختلفوا في المواشي يهملها صاحبها ولا يمسكها ليلًا، فتخرج فتفسد زرعًا أو كرمًا، أو غير ذلك من ثمار الحوائط والأجنة وخضرها على ما في حديث ابن شهاب، عن حرام بن محيصة -يعني: الذي أسلفته هناك- ولا خلاف بينهم أن ما أفسدت المواشي وجنته نهارًا من غير سبب آدمي أنه هدر من الزرع وغيره؛ إلا ما روي عن مالك وبعض أصحابه في الدابة الضارية المعتادة الفساد، وأما السائق لها أو الراكب أو القائد فإنهم عند جمهور الصحابة والتابعين ومن بعدهم من المخالفين ضامنون لما جنت (الدابة) (^٢) من أجلهم وبسببهم.\n_________\n(^١) \"سنن ابن ماجه\" (٢٦٧٥).\n(^٢) من (ص ١).","vol":"31","page":480},{"text":"وخالف أهل الظاهر كما سلف، وأنه لا يضمن إلا الفاعل القاصد.\nقال أبو عمر: ولا خلاف علمته أن ما جنت يد الإنسان خطأ من الأموال أن يضمنه في ماله، فإن كان دمًا فعلى العاقلة (تسليمًا) (^١) للسنة المجمع عليها. وفي معنى ما أجمعوا يبطل قول أهل الظاهر.\nوروي عن عمر أنه ضمن الذي أجرى فرسه عقل ما أصاب الفرس، وعن شريح أنه كان يضمن الفارس ما أوطأته دابته بيد أو رجل، ويبرئ من النفحة.\nقال إسماعيل القاضي: وقاله النخعي والحسن؛ وذلك لأن الراكب كان سببه.\nوقال الشافعي: إذا كان الرجل راكبًا فما أصابت بيدها أو رجلها أو فمها أو ذنبها من نفس أو جرح فهو ضامن؛ لأن عليه منعها في تلك الحال، قال: وكذلك إذا كان سائقًا أو قائدًا، وهو قول ابن شبرمة وابن أبي ليلى.\nقال الشافعي: وكذلك الإبل المقطرة بالبعير ولا قائد لها، ولا يجوز في هذا إلا في ضامن كل ما أصابت الدابة تحت الراكب أو لا يضمن إلا ما حملها عليه. لا يصح إلا أحد هذين القولين، فأما من ضمن من يدها ولم يضمن من رجلها فهو تحكم. ولو أوقفها في موضع ليس له أن يوقفها فيه ضمن، ولو أوقفها في ملكه لم يضمن. فإن كان في بيته كلب عقور فدخل إنسان فقتله لم يكن عليه شيء. قال المزني: سواء عندي أذن لذلك الإنسان أن يدخل أو لم يأذن.\n_________\n(^١) في الأصل: (تسليمها) والمثبت من (ص ١). وانظر: \"التمهيد\" ٧/ ٢٢.","vol":"31","page":481},{"text":"وقال أبو حنيفة وأصحابه: لا ضمان على أصحاب البهائم فيما تفسد وتجني في الليل والنهار، إلا أن يكون راكبًا أو سائقًا أو قائدًا أو مرسلًا.\nوقول الليث والأوزاعي في هذا الباب كله كقول مالك: لا يضمن ما أصابته الدابة برجلها من غير صنعه، ويضمن ما أصابت بيدها أو مقدمها إذا كان راكبًا عليها أو سائقًا أو قائدًا.\nقال ابن عبد البر: من فرق بين الرجل والقدم في راكب الدابة أو سائقها أو قائدها فحجته أنه يمكنه التحفظ من جناية فمها ويدها إذا كان راكبًا أو قائدًا، ولا يمكنه ذلك من رجلها، ومن حجته أيضًا ما تقدم من أن \"الرجل جبار\". أي: على ما في إسناده (^١).\nقال: ولا أعلم خلافًا عن مالك وأصحابه وسائر فقهاء الأمصار من أهل الحجاز والشام والعراق، من وقف دابته في موضع ليس له (أن يوقفها فيه، ولا يجوز له ذلك من ضيق أو غير ذلك بما ليس له (^٢) أن يفعله فجنت جناية أنه ضامنها، فإن وقفها في موضع يعرف الناس أن مثله توقف الدواب فيه مثل دابته. قال ابن حبيب: نحو دار نفسه أو باب المسجد أو دار العالم أو القاضي وشبهه، فلا ضمان عليه فيما جنت (^٣).\nقال ابن حزم: واختلف في معنى قوله: \"والرجل جبار\" فقالت طائفة: معناه: ما أصابت الدابة برجلها، وهذا أسلفته، وقال آخرون:\n_________\n(^١) \"التمهيد\" ٧/ ٢١ - ٢٤.\n(^٢) من (ص ١).\n(^٣) \"التمهيد\" ٧/ ٢٧ - ٢٨.","vol":"31","page":482},{"text":"هو ما أصيب بالرجل من غير قصد في الطواف وغيره، وحكي ذلك عن بعض السلف. وروى ابن عيينة، عن أبي فروة، عن عروة بن الحارث، عن الشعبي قال: الرجل جبار (^١).\nفصل:\nمعنى قوله: \"البئر جبار\" أنه لا ضمان على رب البئر وحافرها إذا سقط فيها إنسان أو دابة أو غير ذلك، فتلف أو عطب. هذا إذا كان حافرالبئر قد حفرها في موضع يجوز له أن يحفرها فيه، مثل أن يحفرها بفنائه أو في ملكه أو داره أو في صحراء الماشية، أو طريق واسع محتمل، ونحو ذلك، وهو قول مالك والشافعي وداود وأصحابهم، وقول الليث بن سعد.\nوقال ابن القاسم عن مالك: إن حفر في داره بئرًا لسارق يرصده ليقع فيه أو وضع له حبالات أو شيئًا يتلف به السارق، فدخل السارق فعطب فهو ضامن، ووجه ذلك أنه لم يحفرها لمنفعة، وإنما حفرها قصدًا ليعطب غيره فصار جانيًا.\nوقال الليث والشافعي: لا ضمان عليه في مثل هذا (^٢).\nوحكي عن العراقيين من أصحاب مالك أنه يقتل بالسارق، [و] (^٣) إن وقع فيه (غيره) (^٤)، كانت الدية على عاقلته. وقالوا: ضبط مذهب مالك أن إنسانًا لو طرح قشورًا في الطريق فقصد الهلاك والإتلاف فمات فيه أحد فعليه القود.\n_________\n(^١) \"المحلى\" ١١/ ٢٠ - ٢١ بتصرف.\n(^٢) انظر: \"التمهيد\" ٧/ ٢٨.\n(^٣) زيادة يقتضيها السياق.\n(^٤) في الأصل: (غرة) والصواب ما أثبتناه.","vol":"31","page":483},{"text":"وإنما قال مالك في حافر البئر في الطريق أو يربط دابته فيما لا يجوز له أنه ضامن؛ لأنه لم يفعله لقتل أحد. وفي رواية ابن وهب عن مالك فيمن برد قصبًا أو عيدانًا يجعلها على بابه لتدخل في رِجْلِ الداخل سارق أو غيره أنه يضمن، وإنما جعل فيه الدية؛ لأنه جعله في ملكه. وقال الشافعي وأبو حنيفة وصاحباه: له أن يحدث في الطريق ما لا يضر به، قالوا: وهو ضامن لما أصابه (^١).\nقال ابن عبد البر: وقوله - ﵇ -: \"البئر جبار\" يدفع الضمان عن ربها في كل ما يسقط فيها بغير صنع آدمي (^٢).\nوقال أبو عبيد (^٣): وقوله: \"البئر جبار\" هي البئر العادية القديمة التي لا يعرف لها حافر ولا مالك، تكون في البوادي يقع فيها شيء، فذلك هدر إذا حفرها في ملكه أو حيث يجوز له حفرها فيه؛ لأنه صنع من ذلك ما يجوز له فعله.\nقال مالك: والذي يجوز له من ذلك البئر يحفرها للمطر، والدابة ينزل عنها الرجل لحاجة فيقفها على الطريق، فليس على أحد في هذا غرم، وإنما يضمن (إذا فعل) (^٤) من ذلك ما لا يجوز له أن يصنعه على الطريق، فما أصابت من جرح أو غيره، وكان عقله دون ثلث الدية فهو في ماله، وما بلغ الثلث فصاعدًا فهو على العاقلة، وبهذا كله قال الشافعي وأبو ثور، وخالف في ذلك أبو حنيفة وأصحابه فقالوا: من حفر بئرًا في موضع يجوز له ذلك فيه، أو وقف فيه دابة،\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٣/ ٥١٧ - ٥١٩.\n(^٢) \"التمهيد\" ٧/ ٢٩.\n(^٣) \"غريب الحديث\" ١/ ١٧١.\n(^٤) من (ص ١).","vol":"31","page":484},{"text":"فليس يبرئه من الضمان ما أجاز إحداثه، كراكب الدابة يضمن ما عطب منها وإن كان له أن يركبها أو يسير عليها. وهذا خلاف للحديث، ولا قياس مع النصوص (^١).\nوقال الداودي: معنى الحديث أن من حفر بئرًا أو نزل ليصلحه فسقط عليه شيء من غير فعل أحد لم يكن فيه شيء.\nفصل:\nقال أبو عبيد: وأما قوله: \"والمعدن جبار\" فهي المعادن التي يخرج منها الذهب والفضة، فيجيء قوم يحفرونها بشيء مسمى لهم، وربما انهارت عليهم المعدن فقتلهم، فنقول: دماؤهم هدر، ولا خلاف في ذلك بين العلماء (^٢).\nفصل:\nقال أبو عبيد: والعجماء: هي الدابة، وإنما سميت عجماء لأنها لا تتكلم، وكذلك كل من لا يقدر على الكلام فهو أعجم وأعجمي (^٣). زاد غيره: وإن كان من العرب، ورجل أعجمي منسوب إلى العجم، وإن كان فصيحًا (^٤)، ورجل أعرابي إذا كان بدويًّا وإن لم يكن من العرب، ورجل عربي منسوب إلى العرب وإن لم يكن بدويًّا.\nوالجبار: الهدر الذي لا دية فيه، وإنما جعلت هدرًا إذا كانت منفلتة ليس لها قائد ولا راكب (^٥). وقد سلف نقل ابن المنذر الإجماع فيه.\n_________\n(^١) انظر هذِه المسألة في \"الاستذكار\" ٢٥/ ٢١٤ - ٢١٦.\n(^٢) \"غريب الحديث\" ١/ ١٧١.\n(^٣) \"غريب الحديث\" ١/ ١٧٠، وفيه: فهو أعجم ومستعجم.\n(^٤) انظر: \"الصحاح\" ٥/ ١٩٨١.\n(^٥) \"غريب الحديث\" ١/ ١٧٠.","vol":"31","page":485},{"text":"وما ذكره البخاري عن حماد وشريح والشعبي أنهم كانوا لا يضمنون النفحة إلا أن تنخس الدابة. فعليه أكثر العلماء؛ لأن ما فعلته من أذى ذلك فهي جناية راكبها أو (سائقها) (^١)؛ لأنه الذي ولد لها ذلك.\nقال مالك: فإن رمحت من غير أن يفعل بها شيئًا ترمح له، فلا ضمان عليه (^٢). وهو قول الكوفيين والشافعي.\nوأما قول ابن سيرين: كانوا لا يضمنون النفحة ويضمنون من رد العنان. فالنفحة: ما أصابت برجلها أو ذنبها فقالوا: لا ضمان وإن كان بسببه، وبين ما أصابت بيدها أو مقدمها فقالوا: عليه الضمان.\nولم يفرق مالك والشافعي بين الكل في وجوب الضمان على الراكب والقائد والسائق إذا كان ذلك من نخسه أو كبحه، وذكر الداودي أن قول ابن سيرين مثل قول مالك، وليس الأمر كذلك. إلا أن يكون رأى في ذلك شيئًا، فليس هو المعروف عنده (^٣).\nخاتمة:\nحاصل ما للعلماء فيما تفسده البهائم إذا انفلتت ليلًا أو نهارًا، ثلاثة مذاهب: الضمان مطلقًا، وهو مذهب الليث.\nوعدمه مطلقًا، إلا أن يكون له فعل فيها، وهو مذهب الكوفيين.\nثالثها: التفصيل بين ما أفسدته نهارًا فلا ضمان، إلا أن يكون صاحبها معها ويقدر على منعها، وبين ما أفسدته ليلًا فضمانه على أرباب المواشي، قاله مالك والشافعي (^٤).\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"النوادر والزيادات\" ١٣/ ٥٢٢.\n(^٣) انظر: \"الاستذكار\" ٢٥/ ٢١١ - ٢١٣.\n(^٤) انظر: \"التمهيد\" ٧/ ٢٣ - ٢٤.","vol":"31","page":486},{"text":"حجة المانع إطلاق حديث الباب، حيث لم يفرق بين جنايتها ليلًا أو نهارًا.\n(حجة الثالث حديث حزام السالف وهو نص أنه لا ضمان بالنهار، ووجهه أنه لما كان لأرباب الماشية تسريحها نهارًا) (^١) وكان على أرباب الثمار حفظها نهارًا، فإن فرطوا في الحفظ لم يتعلق لهم على أرباب المواشي ضمان.\nولما كان على أرباب المواشي حفظها ليلًا دون أصحاب الزروع، وفرط أهل المواشي في ترك الحفظ لزمهم الضمان، وعلى هذا جرت العادة ورتبة الشارع. وفيه جمع بين الحديثين، فهو أولى الأقوال بالصواب، إذ ليس أحدهما أولى (بالاستعمال) (^٢) من الآخر، فتعين ما ذكرناه.\nفالعجماء جبار نهارًا لا ليلًا؛ لحديث حرام في (ناقة) (^٣) البراء (^٤)، وأما قول الليث فمخالف لهما.\nفرع:\nالمعدن من العدون وهو: الإقامة، ومنه ﴿جَنَّاتُ عَدْنٍ﴾. فالمعدن\nيقام عليه ليلًا ونهارًا، وهو عروق في الأرض يستخرج منها الذهب والفضة. وفيه الربع، خلافًا لأبي حنيفة، حيث قال: الخمس\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): بالاستماع.\n(^٣) في الأصل: (مناقب)، والمثبت من (ص ١).\n(^٤) الحديث رواه أبو داود (٣٥٧٠)، وابن ماجه (٢٣٣٢)، وأحمد ٤/ ٢٩٥، والنسائي في \"الكبرى\" ٣/ ٤١١ (٥٧٨٥)، والحاكم في \"المستدرك\" ٢/ ٤٧ - ٤٨، والبيهقي ٨/ ٣٤١ من حديث الزهري عن حرام عن البراء.","vol":"31","page":487},{"text":"كالركاز، فإن وجد فيه (بدرة) (^١).\nفقال مالك في رواية ابن القاسم: فيها الخمس. وهو ما ذكرناه في كتاب الزكاة. وقال في رواية ابن نافع: فيها الزكاة. وقد أسلفنا هناك الفرق بينه وبين الركاز، وحد مالك الركاز.\nوروى ابن القاسم عنه أن الركاز ما وجد في الأرض من قطع الذهب والفضة مخلصًا لا يحتاج في تصفيته إلى عمل كان من دفن الجاهلية أم لا، أو بما تنبته الأرض، أو مما دفن في الأرض مخلصًا غير الورق والذهب، كالثياب وغيرها.\nومعنى رواية ابن نافع أنه ما وضع في الأرض، وأن ما وجد فيها من (…) (^٢) ولم يتقدم ملك فهو معدن، وبه قال الشافعي.\nقال محمد: الركاز ما دفن في الأرض من الذهب والورق خاصة، وقاله مالك مرة: أن ركاز النحاس والحديد والحرير والطيب واللؤلؤ، وقاله ابن القاسم أيضًا مرة (^٣).\nوقال الجوهري: إنه دفين الجاهلية، كأنه ركز في الأرض ركزًا (^٤)، أي: غرز.\nوقال صاحب \"العين\": الركاز: لما وضع في الأرض، ولما يخرج من المعدن من قطع ذهب وورق (^٥)، وأما تراب المعدن فلا نعلم أحدًا هل اللغة سماه ركازًا، كما ذكره ابن التين وقال: إنه يرد على أبي\n_________\n(^١) كذا بالأصل وفي \"المنتقي\" ٢/ ١٠٢: (الندرة).\n(^٢) في الأصل: (تربوة) غير منقوطة. ولعلها: (الندرة).\n(^٣) انظر: \"المنتقي\" ٢/ ١٠٢ - ١٠٤.\n(^٤) \" الصحاح\" ٣/ ٨٨٠.\n(^٥) \"العين\" ٥/ ٣٢٠.","vol":"31","page":488},{"text":"حنيفة؛ لأنه يقول: الركاز: اسم لما يخرج من المعدن لما يوضع في الأرض من المال المدفون.\nوقال الداودي: اختلف قول مالك فيما يلقيه البحر من عنبر أو جوهر، فقال: فيه الخمس. وقال: لا شيء فيه، وهذِه قولة لم تعرف لمالك، وإنما قال فيه الخمس عمر بن عبد العزيز وأبو يوسف وإسحاق والزهري.\n(وقال الزهري) (^١): إن وجد عنبرة على ضفة بحر خمست، وإن غاص فيها لم تخمس، ولا شيء فيها. وقد أوضحنا الكلام على ذلك في الزكاة فراجعه.\n_________\n(^١) من (ص ١).","vol":"31","page":489},{"text":"<span data-type='title' id=toc-4105>٣٠ - باب إِثْمِ مَنْ قَتَلَ (معاهدًا) (^١) بِغَيْرِ جُرْمٍ</span>\n٦٩١٤ - حَدَّثَنَا قَيْسُ بْنُ حَفْصٍ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا الحَسَنُ، حَدَّثَنَا مُجَاهِدٌ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ قَتَلَ نَفْسًا مُعَاهَدًا لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا يُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًا». [انظر: ٣١٦٦ - فتح ١٢/ ٢٥٩]\nذكر فيه حديث مُجَاهِدٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ قَتَلَ نَفْسًا مُعَاهَدًا لَم يَرَحْ رَائِحَةَ الجَنَّةِ، وَإِنَّ رِيحَهَا يُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًا\". هذا الحديث سلف في أثناء الجزية والموادعة. وتكلمنا على إسناده، وفيه دليل على أن المسلم إذا قتل الذمي لا يقتل به؛ لأن الشارع إنما ذكر الوعيد للمسلم وعظم الإثم في الآخرة، ولم يذكر بينهما قصاصًا في الدنيا.\nومعنى \"لم يرح\" معناه على الوعيد وليس على الجبر والإلزام، وإنما هذا لمن أراد الله تعالى إنفاذ الوعيد عليه. وزعم أبو عبيد أنه يقال: يُرِح وَيرِح أي بالضم من أرحت (^٢).\nوقال أبو حنيفة: أرحت الرائحة أروحها ورحتها إذا وجدتها.\nوعند الهروي روي بثلاثة أوجه: يَرَح يَرِح يُرح يقال: رحت الشيء أراحه وروحته أريحه وأرحته الريحة إذا وجدت ريحه (^٣).\nوقال ابن التين: روينا يَرح بفتح الياء والراء.\nوقال الجوهري: راح الشيء يراحه ويريحه، أي: وجدت ريحه،\n_________\n(^١) (ص ١): ذميًّا.\n(^٢) \"غريب الحديث\" ١/ ٧٦.\n(^٣) انظر: \"النهاية في غريب الحديث\" ٢/ ٢٧٢.","vol":"31","page":490},{"text":"قال: ومنه هذا الحديث، جعله أبو عبيد من (رحت) (^١) الشيء أراحه، وكان أبو عمرو يقول: \"لم يَرِحْ\" من راح الشيء يريحه، والكسائي يقول: \"لم يُرَح\" يجعله من أرحت الشيء فأنا أريحه، قال: والمعنى واحد، وقال الأصمعي: لا أدري هو من رِحْت أو أَرَحْت (^٢).\nفصل:\nجاء هنا: \"من مسيرة أربعين عامًا\". وقد روي عن شعبة عن الحكم بن عتيبة: سمعت مجاهدًا يحدث عن عبد الله بن عمرو، عن رسول الله - ﷺ - قال: \"من ادعى إلى غير أبيه لم يجد رائحة الجنة، وإن ريحها ليوجد من (قدر) (^٣) مسيرة سبعين عامًا (^٤) \" (^٥) وجاء في \"الموطأ\" (^٦): \"كاسيات عاريات لا يدخلن الجنة ولا يجدن ريحها، وإن ريحها يوجد من مسيرة خمسمائة عام\" (^٧).\nووجه الجمع أنه يحتمل أن يكون الأول أقصى أشد العمر في قول أكثر أهل العلم إذا ابن آدم زاد عمله واستحكمت بصيرته في الخشوع فيه، والتذلل والندم على ما سلف له، فكأنه وجد ريحها الذي يبعثه على الطاعة، وتمكن من قلبه الأفعال الموصلة إلى الجنة، فهذا وجد\n_________\n(^١) في الأصل: (أرحت)، والمثبت هو الصواب كما في \"الصحاح\".\n(^٢) \"الصحاح\" ١/ ٣٧٠. مادة [روح].\n(^٣) من (ص ١).\n(^٤) رواه أحمد في \"مسنده\" ٢/ ١٧١، وأبو داود الطيالسي في \"مسنده\" ١/ ٣٠٠.\n(^٥) رواه أحمد في \"المسند\" ٢/ ١٧١، ١٩٤. وقال العلامة أحمد شاكر -﵀- (٦٥٩٢، ٦٨٣٤): إسناده صحيح.\n(^٦) \"الموطأ\" ص ٥٦٩.\n(^٧) ورد في هامش الأصل: سقط من هنا شيء، وهو وجدان ريحها من سبعين عامًا، وعليه يدل كلامه بعد ذلك، وقد تقدم أيضًا.","vol":"31","page":491},{"text":"ريحها على مسيرة أربعين عامًا.\nفأما الثانية: فإنها آخر المعترك وهي أعلى منزلة من الأربعين في الاستبصار يعرض للمرء عندها من الخشية والندم لاقتراب أجله ما لم يعرض له قبل ذلك، وتزداد طاعته بالتوفيق، فيجد ريحها على هذا النحو.\nوأما الثالثة: فهي فترة ما بين نبي ونبي، فيكون من جاء في آخر الفترة واهتدى باتباع النبي الذي كان قبلها ولم يضره طولها، فوجد ريحها على ذلك. ذكره ابن بطال (^١)، وقد أسلفنأه أيضًا في أثناء الجزية والموادعة.\nوقال الداودي: يحتمل هذا الحديث ألا يجد ريحها في الموقف، أي في بعض الأوقات، ويحتمل أن يكون هذا جزاء إن جوزي، وأن يكون في رجل بعينه، ويكون من المعاريض لقوله تعالى ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ الآية [النساء: ٤٨].\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٥٦٤ - ٥٦٥.","vol":"31","page":492},{"text":"<span data-type='title' id=toc-4106>٣١ - باب لَا يُقْتَلُ المُسْلِمُ بِالْكَافِرِ</span>\n٦٩١٥ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُس، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مُطَرِّفٌ، أَنَّ عَامِرًا حَدَّثَهُمْ، عَنْ أَبِي جُحَيْفَةَ قَالَ: قُلْتُ لِعَلِيٍّ. وَحَدَّثَنَا صَدَقَةُ بْنُ الفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا مُطَرِّفٌ، سَمِعْتُ الشَّعْبِيَّ يُحَدِّثُ قَالَ: سَمِعْتُ أَبَا جُحَيْفَةَ قَالَ: سَأَلْتُ عَلِيًّا - ﵁ - هَلْ: عِنْدَكُمْ شَيْءٌ مِمَّا لَيْسَ فِي الْقُرْآنِ؟ -وَقَالَ ابْنُ عُيَيْنَةَ مَرَّةً: مَا لَيْسَ عِنْدَ النَّاسِ- فَقَالَ: وَالَّذِي فَلَقَ الحَبَّةَ وَبَرَأَ النَّسَمَةَ، مَا عِنْدَنَا إِلاَّ مَا فِي الْقُرْآنِ- إِلاَّ فَهْمًا يُعْطَى رَجُلٌ فِي كِتَابِهِ- وَمَا فِي الصَّحِيفَةِ. قُلْتُ: وَمَا فِي الصَّحِيفَةِ؟ قَالَ: الْعَقْلُ، وَفِكَاكُ الأَسِيرِ، وَأَنْ لَا يُقْتَلَ مُسْلِمٌ بِكَافِرٍ. [انظر: ١١١ - مسلم:١٣٧٠ - فتح ١٢/ ٢٦٠]\nحدثنا أَحْمَدُ بْنُ يُونُسَ، ثَنَا صَدَقَةُ بْنُ الفَضْلِ، ثنا ابن عُيَيْنَةَ، ثَنَا مُطَرِّفٌ: سَمِعْتُ الشَّعْبِيَّ: سَمِعْتُ أَبَا جُحَيْفَةَ: سَأَلْتُ عَلِيًّا - ﵁ -: هَلْ عِنْدَكُمْ شَيء مِمَّا لَيْسَ في القُرْاَن؟ -قَالَ ابن عُيَيْنَةَ مَرَّةً: ممَا لَيْسَ عِنْدَ النَّاسِ- فَقَالَ: وَالَّذِي فَلَقَ الحَبَّةَ وَبَرَأَ النَّسَمَةَ، مَا عِنْدَنَا إِلَّا مَا فِي القُرْآنِ -إِلَّا فَهْمًا يُعْطَي رَجُل في كِتَابِهِ- وَمَا فِي هذِه الصَّحِيفَةِ. قُلْتُ: وَمَا فِي هذِه الصَّحِيفَةِ؟ قَالَ: العَقْلُ، وَفِكَاكُ الأَسِيرِ، وَأَنْ لَا يُقْتَلَ مُسْلِمٌ بِكَافِرٍ.\nالشرح:\nفي بعض الأصول حدثنا أحمد بن يونس، ثنا زهير، ثنا مطرف أن عامرًا حدثهم، عن أبي جحيفة قال: قلت لعلي - ﵁ -. وحدثني صدقة بن الفضل. وأخرجه في العلم، عن محمد بن سلام، عن وكيع، عن سفيان. وقد أسلفنا الكلام على هذِه الجملة هناك واضحًا.\nوأسلفنا أن الجمهور على أن المؤمن لا يقتل بالكافر، وأن أبا حنيفة وأصحابه وابن أبي ليلى قالوا: يقتل بالذمي دون المستأمن والمعاهد.","vol":"31","page":493},{"text":"وبه قال سعيد بن المسيب والشعبي والنخعي.\nوحكم المستأمن والمعاهد عندهم حكم أهل الحرب، وقد سلف بيان الأدلة في ذلك.\nومن حجتهم حديث ربيعة، عن ابن البيلماني أنه قتل رجلًا مسلمًا برجل من أهل الذمة، وقال: \"أنا أحق من وفَّى بذمته\". وهو منقطع رواه (^١). وقام الإجماع على ترك المتصل من حديثه، فكيف بمنقطعه؟\nومن حجتهم القياس على القطع وهو قياس مع وجود النص. وقال مالك والليث في الغيلة إن عفا المقتول وأجازه الإمام، يغني؛ لأنه أمر اختلف فيه (^٢).\nوخولفا. وإجازة الإمام ليس حكمًا منه وإنما هو ترك حكم وجب عليه.\nفإن قيل: حديث \"لا يقتل مسلم بكافر ولا ذو عهد في عهده\" (^٣). يعني: بكافر؛ لأنه معلوم أن الإسلام يحقن الدم والعهد يحقنه.\nقيل: به علمنا أن المعاهد يحرم دمه، وهي فائدة الخبر، ومحال أن يأمر الله تعالى بقتل الكافر حيث وجد، ثم يقول: إذا قتلوهم قتلوا بهم، والمعنى ألا يقتل مؤمن بكافر على العموم في كل كافر، ولا يقتل ذو عهد في عهده، قضية أخرى.\n_________\n(^١) رواه الدارقطني ٣/ ١٣٥، والبيهقي ٨/ ٣٠. وقال الألباني في \"الضعيفة\" (٤٦٠): منكر.\n(^٢) انظر: \"المدونة\" ٤/ ٤٣٢.\n(^٣) رواه أبو داود (٤٥٣٠)، والنسائي ٨/ ٢٠، ٢٤ من طرق عن علي ورواه أيضًا أبو داود (٢٧٥١٤)، وأحمد ٢/ ١٩١ - ١٩٢ من حديث عبد الله بن عمرو بن العاص. وصححه الألباني في \"الإرواء\" (٢٢٠٨).","vol":"31","page":494},{"text":"وهو عطف على \"لا يقتل\"، لأن هذا الذي أضمر لو أظهر، فقيل: لا يقتل مؤمن بكافر ولا يقتل ذو عهد في عهده، ولو أفرد وحده، لقيل: لا يقتل ذو عهد، لم يكن قبله كلام لكان مستقيمًا، وإنما ضم هذا الكلام إلى القضية التي كانت قبلها، ليعلموا حين قيل لهم: \"لا يقتل مؤمن بكافر\" أنهم نهوا عن قتل كل ذي العهد في عهده، فاحتمل ذلك في كل ذي عهد من أهل الذمة المقيمين في دار الإسلام، وفيمن دخل بأمان.\nوهو معنى قوله تعالى: ﴿وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ﴾ الآية [التوبة: ٦]، فأعلم الله ذلك عباده.","vol":"31","page":495},{"text":"<span data-type='title' id=toc-4107>٣٢ - باب إِذَا لَطَمَ المُسْلِمُ يَهُودِيًّا عِنْدَ الغَضَبِ</span>\nرَوَاهُ أَبُو هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\n\n٦٩١٦ - حَدَّثَنَا أَبُو نُعَيْم، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تُخَيِّرُوا بَيْنَ الأَنْبِيَاءِ». [انظر: ٢٤١٢ - مسلم: ٢٣٧٤ - فتح ١٢/ ٢٦٣]\n\n٦٩١٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ يَحْيَى المَازِنِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: جَاءَ رَجُلٌ مِنَ اليَهُودِ إِلَى النَّبِيِّ - ﷺ - قَدْ لُطِمَ وَجْهُهُ فَقَالَ: يَا مُحَمَّدُ، إِنَّ رَجُلًا مِنْ أَصْحَابِكَ مِنَ الأَنْصَارِ لَطَمَ فِي وَجْهِي. قَالَ: «ادْعُوهُ». فَدَعَوْهُ. قَالَ: «لِمَ لَطَمْتَ وَجْهَهُ؟». قَالَ: يَا رَسُولَ اللهِ، إِنِّي مَرَرْتُ بِالْيَهُودِ فَسَمِعْتُهُ يَقُولُ: وَالَّذِي اصْطَفَى مُوسَى عَلَى البَشَرِ. قَالَ: قُلْتُ: وَعَلَى مُحَمَّدٍ - ﷺ -: قَالَ: فَأَخَذَتْنِى غَضْبَةٌ فَلَطَمْتُهُ. قَالَ: «لَا تُخَيِّرُونِي مِنْ بَيْنِ الأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ العَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُزِيَ بِصَعْقَةِ الطُّورِ». [انظر: ٢٤١٢ - مسلم: ٢٣٧٤ - فتح ١٢/ ٢٦٣]\nهذا أسند فيما مضى (^١).\nثم ساق حديث أبي سعيد الخدري - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: \"لَا تُخَيِّرُوا بَيْنَ الأنبِيَاءِ\". وفي رواية: جَاءَ رَجُلٌ مِنَ اليَهُودِ إِلَى رسول الله - ﷺ - قدْ لُطِمَ وَجْهُهُ فَقَالَ: يَا مُحَمَّدُ، إِنَّ رَجُلًا مِنْ أَصْحَابِكَ مِنَ الأَنْصَارِ قد لَطَمَ وَجْهِي .. الحديث.\nوفيه: ترك القصاص بين المسلم والكافر؛ إذ لم يقتص له من لطمة المسلم له، وهو قول جماعة الفقهاء كما سلف.\n_________\n(^١) سلف برقم (٣٤٠٨).","vol":"31","page":496},{"text":"وجه الدلالة: أنه لو كان فيه قصاص لبينه، وهذِه المسألة إجماعية؛ لأن الكوفيين لا يرون القصاص في اللطمة ولا الأدب، إلا أن يجرحه ففيه الأرش.\nوفيه: جواز رفع المسلم إلى السلطان بشكوى الكافر به.\nوفيه: خلقه - ﵇ - وما جبله الله عليه من التواضع وحسن الأدب في قوله: \"لا تخيروا بين الأنبياء\" وفي الرواية الثانية \"لا تخيروني من بين الأنبياء\"، وذلك كقول الصديق: وليتكم ولست بخيركم (^١).\nوقد سلف الكلام على هذا الحديث وما قد يعارضه والجمع بينها في أبواب الإشخاص والملازمة، أحسنها أنه من باب التواضع.\nوقيل: أن يعلم أنه خيرهم، فينبغي لأهل الفضل الاقتداء بالشارع والصديق وغيرهما، فإن التواضع من أخلاق الأنبياء والصالحين، وروى ابن أبي شيبة من حديث أبي هريرة - ﵁ - مرفوعًا: \"من أحب أن ينظر إلى تواضع عيسى ابن مريم فلينظر إلى أبي ذر\" (^٢).\nوفيه: أن العرش جسم، وأنه ليس العلم، كما قاله سعيد (^٣) بن جبير، لقوله: \"فإذا أنا بموسى آخذ بقائمة من قوائم العرش\" والقائمة لا تكون إلا جسمًا، ومما يؤيد هذا قوله تعالى: ﴿وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ﴾ [الحاقة: ١٧] ومحال أن يكون المحمول غير جسم، لأنه لو كان روحانيًّا لم يكن في حمل الملائكة الثمانية له عجب، ولا في حمل واحد، فلما عجب الله تعالى من حمل الثمانية له علمنا أنه جسم؛ لأن العجب في حمل الثمانية للعرش لعظمته وإحاطته.\n_________\n(^١) رواه معمر بن راشد في \"جامعه\" ١١/ ٣٣٦ (٢٠٧٠٢).\n(^٢) \"مصنف ابن أبي شيبة\" ٦/ ٣٩٠ (٣٢٢٥٧).\n(^٣) ورد في هامش الأصل: الذي نقله البخاري عن ابن جبير أنه العلم في الكرسي.","vol":"31","page":497},{"text":"وقوله: (\"فإن الناس يصعقون يوم القيامة\") قال الداودي: يعني النفخة. قال: في هذا الحديث بعض الوهم فذلك قوله: \"فأكون أول من يفيق\" ثم قال: \"فلا أدري أفاق قبلي\" وإنما قال: \"أكون أول من تنشق عنه الأرض\" وشك في الإفاقة.\nقوله (\"جوزي بصعقة الطور\"). قال الجوهري: تقول: جزيته بما صنع وجازيته، بمعنًى (^١).\nآخر الديات ومتعلقاتها ولله الحمد\n_________\n(^١) \"الصحاح\" ٦/ ٢٣٠٢.","vol":"31","page":498},{"text":"٨٨\nكتاب استتابة المرتدِّين\nوالمعاندين وقتالهم","vol":"31","page":499},{"text":"<span data-type='title' id=toc-4108>٨٨ - كِتَابُ اسْتِتَابَةِ المُرْتَدِّينَ وَالمُعَانِدينَ وَقتَالِهمْ</span>\n<span data-type='title' id=toc-4109>١ - [باب] إِثْمِ مَنْ أَشْرَكَ بِاللهِ وَعُقُوبَتِهِ فِي الدُّنْيَا وَالآخِرَةِ</span>\nقَالَ اللهُ تَعَالَى: ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣] وقال: ﴿لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ [الزمر: ٦٥].\n\n٦٩١٨ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيد، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] شَقَّ ذَلِكَ عَلَى أَصْحَابِ النَّبِيِّ - ﷺ - وَقَالُوا: أَيُّنَا لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّهُ لَيْسَ بِذَاكَ، أَلَا تَسْمَعُونَ إِلَى قَوْلِ لُقْمَانَ: ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾».؟ [لقمان: ١٣] \". [انظر: ٣٢ - مسلم: ١٢٤ - فتح ١٢/ ٢٦٤]\n\n٦٩١٩ - حَدَّثَنَا مُسَدَّد، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، حَدَّثَنَا الجُرَيْرِيُّ. وَحَدَّثَنِي قَيْسُ ابْنُ حَفْصٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا سَعِيدٌ الجُرَيْرِيُّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ","vol":"31","page":501},{"text":"ابْنُ أَبِي بَكْرَة، عَنْ أَبِيهِ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «أَكْبَرُ الكَبَائِرِ الإِشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ، وَشَهَادَةُ الزُّورِ وَشَهَادَةُ الزُّورِ\" ثَلَاثًا أَوْ \"قَوْلُ الزُّورِ\". فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا: لَيْتَهُ سَكَتَ. [انظر: ٢٦٥٤ - مسلم: ٨٧ - فتح ١٢/ ٢٦٤]\n\n٦٩٢٠ - حَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ، أَخْبَرَنَا عُبَيْدُ اللهِ، أَخْبَرَنَا شَيْبَانُ، عَنْ فِرَاسٍ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵄ - قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَا الكَبَائِرُ؟ قَالَ: «الإِشْرَاكُ بِاللهِ». قَالَ: ثُمَّ مَاذَا؟ قَالَ: «ثُمَّ عُقُوقُ الوَالِدَيْنِ». قَالَ: ثُمَّ مَاذَا؟ قَالَ: «الْيَمِينُ الغَمُوسُ». قُلْتُ: وَمَا الْيَمِينُ الْغَمُوسُ؟ قَالَ: «الَّذِي يَقْتَطِعُ مَالَ امْرِئٍ مُسْلِمٍ هُوَ فِيهَا كَاذِبٌ». [انظر: ٦٦٧٥ - فتح ١٢/ ٢٦٤]\n\n٦٩٢١ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ وَالأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ الله، أَنُؤَاخَذُ بِمَا عَمِلْنَا فِي الْجَاهِلِيَّةِ؟ قَالَ: «مَنْ أَحْسَنَ فِي الإِسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الجَاهِلِيَّةِ، وَمَنْ أَسَاءَ فِي الإِسْلَامِ أُخِذَ بِالأَوَّلِ وَالآخِرِ». [مسلم: ١٢٠ - فتح ١٢/ ٢٦٥]\nذكر فيه أحاديث:\nأحدها:\nحديث عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَمَّا نَزَلَتْ هذِه الآيَةُ: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] شَقَّ ذَلِكَ عَلَى أَصْحَابِ رسول الله - ﷺ - فقَالُوا: أَيُّنَا لَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ؟ فَقَالَ - ﵇ -: \"إِنَّهُ لَيْسَ بِذَاكَ، أَلَا تَسْمَعُونَ إِلَى قَوْلِ لُقْمَانَ: ﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾؟ [لقمان: ١٣] \".\nوقد سلف في الإيمان والتفسير وأحاديث الأنبياء (^١) وغير ذلك.\n_________\n(^١) سلف في \"التفسير\" برقم (٤٦٢٩)، وفي أحاديث الأنبياء برقم (٣٣٦٠).","vol":"31","page":502},{"text":"ثانيها:\nحديث عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أَكْبَرُ الكَبَائِرِ الاشْراكُ باللهِ، وَعُقُوقُ الوالِدَيْنِ، وَشَهَادَةُ الزُّورِ -ثَلَاثًا- وقَوْلُ الزُّورِ\". فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا: لَيْتَهُ سَكَتَ. وقد سلف أيضًا.\nثالثها:\nحديث عَبْدِ اللهِ بْنِ عَمْرو قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى رسول الله - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، مَا الكَبَائِرُ؟ قَالَ: \"الإِشْرَاكُ باللهِ\". قَالَ: ثُمَّ مَاذَا؟ قَالَ: \"ثُمَّ عُقُوقُ الوَالِدَيْنِ\". قَالَ: ثُمَّ مَاذَا؟ قَالَ: \"الْيَمِينُ الغَمُوسُ\". قُلْتُ: وَمَا اليَمِينُ الغَمُوس؟ قَالَ: \"الَّذِي يَقْتَطِعُ بها مَالَ امْرِئٍ مُسْلِمِ بيمين هُوَ فِيهَا كَاذِبٌ\". وقد سلف قريبًا.\nرابعها:\nحديث أَبِي وَائِلٍ، عَنِ ابن مَسْعُودٍ - ﵁ - قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَنُؤَاخَذُ بِمَا عَمِلْنَا فِي الجَاهِلِيَّة؟ قَالَ: \"مَنْ أَحْسَنَ فِي الاسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الَجاهِلِيَّةِ، وَمَنْ أَسَاءَ فِي الاسلَامِ أُخِذَ بِالأَوَّلِ والآخِرِ\".\n(الشرح) (^١):\nالآية الأولى دالة على عظم الشرك، ولا شك أنه لا إثم أعظم منه، ولا عقوبة أشد من عقوبته في الدنيا والآخرة؛ لأن الخلود الأبدي لا يكون في ذنب غير الشرك بالله، ولا يحبط الإيمان غيره؛ لقوله تعالى: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨] وإنما سمى الله -﷿- الشرك ظلمًا؛ لأن الظلم أصله وضع الشيء في\n_________\n(^١) في الأصل: فصل.","vol":"31","page":503},{"text":"غير موضعه؛ لأنه كان يجب عليه الاعتراف بالعبودية والإقرار بالربوبية حين أخرجه من العدم إلى الوجود وخلقه من قبل ولم يك شيئًا، ومنَ عليه بالإِسلام والصحة والرزق إلى سائر نعمه التي لا تحصى، فظلم نفسه ونسب النعمة إلى غير منعمها؛ لأن الله هو الرزاق والمحيي والمميت، فحصل الإشراك.\nوذكر بعض المفسرين في قوله تعالى: ﴿وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً﴾ [لقمان: ٢٠] أن رجلًا من العباد عدَّ نَفَسَه في اليوم والليلة فبلغ أربعة عشر ألف نَفَس، فكم يرى لله تعالى على عباده من النعم في غير النفس مما يعلم ومما لا يعلم ولا يهتدى إليه، وقد أخبر الرب -ﷻ- أن من بدل نعمة الله كفرًا فهو صالي إلى جهنم، وقال تعالى: ﴿وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ (٢٨) جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَار (٢٩)﴾ [إبراهيم: ٢٨، ٢٩].\nفصل:\nوأما الآية الثانية فهي مما خوطب به، والمراد غيره، ومعناها: إذا اتصل بالموت؛ بدليل قوله تعالى: ﴿وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ﴾ الآية [البقرة: ٢١٧].\nوقيل: بنفس الردة تحبط أعماله، وفائدة الخلاف في إعادة الحج الذي حجه قبلها، واختلف في عود ملكه إذا أسلم، وفي عود أم ولده وزوجته، وفي إرثه من مات في حال ردته، وفي أفعاله ونكاحه إذا تزوج كتابية، وحكم ما عقده على نفسه من يمين بطلاق وغيره، وحد قاذفه، وفي بطلان إحصانه، والأصح عندنا أن ملكه موقوف، فإذا عاد إلى الإسلام استمر وإلا فلا.","vol":"31","page":504},{"text":"فصل:\nومعنى حديث ابن مسعود - ﵁ -: \"من أحسن في الإسلام\" بالتمادي عليه ومحافظته والقيام بشروطه \"لم يؤاخذ بما عمل في الجاهلية\" ذكره المهلب. وقام الإجماع على أن الإسلام يجبُّ ما قبله (^١).\nقال: ومعنى قوله: \"ومن أساء في الإسلام\" أي: في عقده والتوحيد بالكفر بالله، فهذا يؤاخذ بكل كفر سلف له في الجاهلية والإسلام، ولا تكون الإساءة إلا الكفر؛ لإجماع الأمة أن المؤمنين لا يؤاخذون بما عملوا في الجاهلية.\nوقال الخطابي: ظاهره خلاف ما أجمعت عليه الأمة من أن الإسلام يجبُّ ما قبله، بقوله: ﴿إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ [الأنفال: ٣٨] وتأويله إذا أسلم مرة لم يؤاخذ بما كان سلف من كفره، ولم يعاقب عليه، فإن كان أساء في الإسلام غاية الإساءة، وارتكب أكبر المعاصي ما دام تائبًا على الإسلام، وإنما يؤاخذ بما جاءه من المعصية في الإسلام، ويغفر ما كان منه في الكفر، ويبكّت به، يقال: أليس قد فعلت كيت وكيت وأنت كافر، هل منعك إسلامك معاودة مثله إذا أسلمت، ثم يعاقب عقوبة مسلم، ولا يخلد في النار (^٢).\nوقال أبو عبد الملك: إن من أسلم إسلامًا صحيحًا لا نفاق فيه ولا شك لم يؤاخذ للآية السالفة.\nومعنى \"من أساء في الإسلام\" أي أسلم رياء وسمعة فهو منافق يؤاخذ بالأول والآخر.\n_________\n(^١) انظر. \"أعلام الحديث\" ٤/ ٢٣١١.\n(^٢) \"أعلام الحديث\" ٤/ ٢٣١١ - ٢٣١٢.","vol":"31","page":505},{"text":"وقال الداودي: معنى \"من أحسن في الإسلام\": مات عليه.\nقال تعالى ﴿إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ ومن أساء مات على غيره.","vol":"31","page":506},{"text":"<span data-type='title' id=toc-4110>٢ - باب حُكْمِ المُرْتَدِّ وَالْمُرْتَدَّةِ واستتابتهما</span>\nوَقَالَ ابْنُ عُمَرَ وَالزُّهْرِيُّ وَإِبْرَاهِيمُ: تُقْتَلُ الْمُرْتَدَّةُ. وَقَالَ اللهُ تَعَالَى: ﴿كَيْفَ يَهْدِي اللهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (٨٦) أُولَئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ (٨٧) خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ (١٦٢) إِلاَّ الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللهَ غَفُورٌ رَحِيم (٨٩) إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ وَأُولَئِكَ هُمُ الضَّالُّونَ (٩٠)﴾ [آل عمرن: ٨٦ - ٩٠]. وَقَالَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُم بَعْدَ إِيمَانِكُمْ كَافِرِينَ (١٠٠)﴾ [آل عمران:١٠٠]. وَقَالَ: ﴿إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَمْ يَكُنِ اللهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا (١٣٧)﴾ [النساء: ١٣٧]. وَقَالَ: ﴿مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ﴾ [المائدة: ٥٤] وَقَالَ: ﴿وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللهِ وَلَهُمْ عَذَابٌ عَظِيمٌ (١٠٦) ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الآخِرَةِ وَأَنَّ اللهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ (١٠٧) أُولَئِكَ الَّذِينَ طَبَع اللهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَئِكَ هُمُ الْغَافِلُون (١٠٨) لَا جَرَمَ﴾ يَقُولُ: حَقًّا ﴿أَنَّهُمْ فِي الآخِرَةِ هُمُ الْخَاسِرُونَ﴾ إِلَى قَوْلِهِ: ﴿ثُمَّ إِنَّ رَبَّكَ﴾ ﴿مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ﴾ [النحل: ١٠٦ - ١١٠] ﴿وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنِ","vol":"31","page":507},{"text":"اسْتَطَاعُوا وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾. [البقرة: ٢١٧].\n\n٦٩٢٢ - حَدَّثَنَا أَبُو النُّعْمَانِ مُحَمَّدُ بْنُ الْفَضْلِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ قَالَ: أُتِيَ عَلِيٌّ - ﵁ - بِزَنَادِقَةٍ فَأَحْرَقَهُمْ، فَبَلَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَقَالَ: لَوْ كُنْتُ أَنَا لَمْ أُحْرِقْهُمْ لِنَهْىِ رَسُولِ اللهِ - ﷺ - وَلَقَتَلْتُهُمْ لِقَوْلِ رَسُولِ اللهِ - ﷺ -: «مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ». [انظر: ٣٠١٧ - فتح ١٢/ ٢٦٧]\n\n٦٩٢٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ قُرَّةَ بْنِ خَالِدٍ، حَدَّثَنِي حُمَيْدُ بْنُ هِلَالٍ، حَدَّثَنَا أَبُو بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: أَقْبَلْتُ إِلَى النَّبِيِّ - ﷺ - وَمَعِي رَجُلَانِ مِنَ الأَشْعَرِيِّينَ أَحَدُهُمَا عَنْ يَمِينِي وَالآخَرُ عَنْ يَسَارِي، وَرَسُولُ اللهِ - ﷺ - يَسْتَاكُ، فَكِلَاهُمَا سَأَلَ. فَقَالَ:\n«يَا أَبَا مُوسَى». أَوْ «يَا عَبْدَ اللهِ بْنَ قَيْسٍ». قَالَ: قُلْتُ: وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أَطْلَعَانِي عَلَى مَا فِي أَنْفُسِهِمَا، وَمَا شَعَرْتُ أَنَّهُمَا يَطْلُبَانِ الْعَمَلَ. فَكَأَنِّي أَنْظُرُ إِلَى سِوَاكِهِ تَحْتِ شَفَتِهِ قَلَصَتْ، فَقَالَ: «لَنْ -أَوْ لَا- نَسْتَعْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ، وَلَكِنِ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى -أَوْ يَا عَبْدَ اللهِ بْنَ قَيْسٍ- إِلَى الْيَمَنِ». ثُمَّ اتْبَعَهُ مُعَاذُ بْنُ جَبَلٍ، فَلَمَّا قَدِمَ عَلَيْهِ أَلْقَى لَهُ وِسَادَةً قَالَ: انْزِلْ، وَإِذَا رَجُلٌ عِنْدَهُ مُوثَقٌ. قَالَ: مَا هَذَا؟ قَالَ: كَانَ يَهُودِيًّا فَأَسْلَمَ ثُمَّ تَهَوَّدَ. قَالَ: اجْلِسْ. قَالَ: لَا أَجْلِسُ حَتَّى يُقْتَلَ، قَضَاءُ اللهِ وَرَسُولِهِ. ثَلَاثَ مَرَّاتٍ، فَأَمَرَ بِهِ فَقُتِلَ. [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح ١٢/ ٢٦٨]\nتعليق ابن عمر - ﵄ - أخرجه ابن أبي شيبة، عن وكيع، عن سفيان، عن عبد الكريم، عمن سمع ابن عمر - ﵄ - (^١).\nوتعليق الزهري أخرجه الدارقطني من حديث عبد الرزاق عن معمر عنه (^٢).\n_________\n(^١) \"المصنف\"٥/ ٥٥٧ (٢٨٩٧٨).\n(^٢) \"السنن\" ٣/ ١١٩.","vol":"31","page":508},{"text":"وتعليق إبراهيم أخرجه ابن أبي شيبة عن عبد الصمد، عن هشام، عن حماد، عنه.\nوحدثنا محمد بن بشر، عن سعيد، عن أبي معشر، عن إبراهيم: تستتاب فإن ثابت وإلا قتلت.\nوحدثنا وكيع، ثنا سفيان، عن سعيد، عن أبي معشر، عن إبراهيم في المرتدة عن الإسلام قال: تستتاب فإن تابت وإلا قتلت، وحدثنا حفص، عن عبيد، عن إبراهيم قال: لا تقتل (^١).\nوكأن البخاري أراد بهذا تضعيف حديث عدم قتلها. أخرجه الدارقطني من حديث ابن عباس - ﵄ - رفعه: \"لا تقتل المرأة إذا ارتدت\" ثم قال: لا يصح عن رسول الله - ﷺ -، ولا رواه شعبة، ورواه عنه عبد الله بن عيسى (^٢)، وهو كذاب يضع الحديث على عفان، ثم رواه من حديث أبي رزين عنه في المرأة ترتد قال: (تحبس) (^٣) ولا تقتل (^٤) - وأورده ابن بطال بلفظ: لا تقتل النساء إذا هن ارتددن عن الإسلام ولكن يحبسن ويجبرن عليه (^٥).\nوفي رواية لابن أبي شيبة من حديث أبي عاصم، عن سفيان، وأبي حنيفة، عن عاصم [عن] (^٦) أبي رزين بلفظ: [يحبسن] (^٧).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٥/ ٥٥٨ (٢٨٩٩١، ٨٩٩٢) ٦/ ٤٤٦ (٣٢٧٦٨، ٣٢٧٧٢).\n(^٢) ورد بهامش الأصل: هو عبد الله بن عيسى الجزري.\n(^٣) كذا في الأصل، وعند الدارقطني: تجبر.\n(^٤) \"سنن الدارقطني\" ٣/ ١١٧ - ١١٨.\n(^٥) \"شرح ابن بطال\" ٨/ ٥٧٣ موقوفًا.\n(^٦) في الأصول: (و)، والمثبت من \"مصنف ابن أبي شيبة\" ٥/ ٥٥٧ (٢٨٩٨٥).\n(^٧) في الأصول: (يحبسا) والمثبت من \"المصنف\".","vol":"31","page":509},{"text":"وقال ابن معين: كان الثوري يعيب على أبي حنيفة حديثًا كان يرويه [ولم] (^١) يروه غيره عن عاصم عن أبي رزين، ثم ساقه من حديث عبد الرزاق عن سفيان، عن أبي حنيفة، عن عاصم. ومن طريق آخر عن أبي حنيفة، ومن طريق أبي عاصم، عن سفيان، عن عاصم، عن أبي رزين. قال أبو عاصم: نرى أن الثوري إنما دلسه على أبي حنيفة، فكتبتهما جميعًا (^٢).\nثم رواه من طريق طلق بن غنام، عن أبي مالك النخعي، عن عاصم، عن أبي رزين، عن ابن عباس مثله، ولفظه: تحبس.\nومن حديث محمد بن إسماعيل بن عياش، عن أبيه، ثنا محمد بن عبد الملك الأنصاري ثنا الزهري، عن عروة، عن عائشة - ﵂ - قالت: ارتدت امرأة يوم أحد فأمر رسول الله - ﷺ - أن تستتاب، فإن تابت وإلا قتلت، ومن حديث نجيح بن إبراهيم الزهري، ثنا معمر بن بكار السعدي، ثنا إبراهيم بن سعد، عن الزهري، عن ابن المنكدر، عن جابر أن امرأة يقال لها أم (رومان) (^٣) ارتدت عن الإسلام، فأمر - ﵇ - أن يعرض عليها الإسلام، فإن رجعت وإلا قتلت. ومن حديث حصين، عن ابن أخي الزهري، عن عمه، عن ابن المنكدر عن جابر - ﵁ - بلفظ: إذا ارتدت عن الإسلام أن تذبح. وفي حديث الخليل بن ميمون الكندي ثنا عبد الله بن أذينة، عن هشام بن الغاز، عن ابن المنكدر عنه، وفيه: فأبت أن تسلم فقتلت (^٤).\n_________\n(^١) ليست في الأصول، والمثبت من \"سنن الدارقطني\".\n(^٢) \"سنن الدارقطني\" ٣/ ٢٠٠٠ - ٢٠٠١.\n(^٣) كذا في الأصول، وفي الدارقطني: (مروان).\n(^٤) \"سنن الدارقطني\" ٣/ ١١٨ - ١١٩.","vol":"31","page":510},{"text":"ثم ساق البخاري آيات مناسبة للتبويب، فقال: وقال الله تعالى: ﴿كَيْفَ يَهْدِي اللهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ﴾ إلى قوله: ﴿وَأُولَئِكَ هُمُ الضَّالُّونَ﴾، وقال: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ (١٠٠)﴾، وقال: ﴿إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا﴾ الآية، وقال: ﴿مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ﴾، ﴿وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللهِ﴾، إلي قوله: ﴿لَغَفُورٌ رَحِيمٌ﴾، ﴿وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَنْ دِينِكُمْ﴾ إلي ﴿خَالِدُونَ﴾.\nثم ساق حديث عِكْرِمَةَ قَالَ: أُتِيَ عَلِيٌّ - ﵁ - بِزَنَادِقَةٍ فَأَحْرَقَهُمْ، فَبَلَغَ ذَلِكَ ابن عَبَّاسٍ فَقَالَ: لَوْ كُنت أَنَا لَمْ أُحْرِقْهُمْ لِنَهْي رَسُول اللهِ - ﷺ -: \"لا تعذبوا بعذاب الله\" وَلَقَتَلْتُهُمْ؛ لِقَوْل رَسُولِ اللهِ - ﷺ -: \"مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ\".\nوحديث أَبِي مُوسَي قَالَ: أَقْبَلْتُ إِلَى رسول الله - ﷺ - ومَعِي رَجُلَانِ مِنَ الأَشْعَرِيِّينَ إلى أن قال: \"اذْهَبْ أَنْتَ يَا أَبَا مُوسَى -أَوْ يَا عَبْدَ اللهِ بْنَ قَيْسٍ- إِلَى اليَمَنِ\". ثُمَّ اتَّبَعَهُ مُعَاذُ بْنُ جَبَلٍ، فَلَمَّا قَدِمَ عَلَيْهِ أَلْقَي لَهُ وِسَادَةً قَالَ: انْزِلْ. فإِذَا عنده رَجُلٌ مُوثَقٌ. قَالَ: مَا هذا؟ قَالَ: كَانَ يَهُودِيًّا فَأَسْلَمَ ثُمَّ تَهَوَّدَ. قَالَ: اجْلِسْ. قَالَ: لَا أَجْلِسُ حَتَّي يُقْتَلَ، قَضَاءُ اللهِ وَرَسُولِهِ. ثَلَاثَ مَرَّاتٍ، فَأَمَرَ بِهِ فَقُتِلَ.\nوحديث عكرمة عن مولاه، وسلف في الجهاد، وهو من أفراده.\nوأخرجه الإسماعيلي بلفظ: إن عليًّا أتي بقوم قد ارتدوا عن الإسلام -أو قال: زنادقة- ومعهم كتب لهم، فأمر بنار فأججت وألقاهم فيها.","vol":"31","page":511},{"text":"وفي أبي داود من حديث أيوب أن عليًّا - ﵁ - حرق ناسًا ارتدوا عن الإسلام، فبلغ ذلك ابن عباس .. الحديث. لم يتردد فيهم.\nوالترمذي كذلك ثم قال: حسن صحيح، والنسائي بلفظ: إن ناسًا ارتدوا عن الإسلام … الحديث. وفي رواية من طريق قتادة أن عليًّا - ﵁ - أتي بأناس من الزط يعبدون وثنًا فأحرقهم، فقال ابن عباس .. الحديث (^١).\nفصل:\nقال ابن الطلاع في \"أحكامه\": لم يقع في شيء من المصنفات المشهورة أنه - ﵇ - قتل مرتدًّا ولا زنديقًا، وقتل الصديق امرأة يقال لها: أم قرفة ارتدت بعد إسلامها (^٢).\nفصل:\nروى ابن أبي شيبة من حديث عبد الرحمن بن عبيد، عن أبيه قال: كان أناس يأخذون العطاء والرزق ويصلون مع الناس، وكانوا يعبدون الأصنام في السر، فأتى بهم علي - ﵁ -، فوضعهم في المسجد -أو قال: في السجن- ثم قال: يأيها الناس ما ترون في قوم كانوا يأخذون معكم العطاء والرزق ويعبدون هذِه الأصنام؟ قال الناس: تقتلهم. قال: لا، ولكن أصنع بهم كما صنع بأبينا إبراهيم، فحرقهم بالنار.\nثم ساق عن أيوب بن النعمان قال: شهدت عليًّا - ﵁ - في الرحبة وجاءه رجل فقال: يا أمير المؤمنين، إن هنا أهل بيت لهم وثن في دار يعبدونه. فقام علي - ﵁ - يمشي حتى انتهى إلى الدار فأمرهم\n_________\n(^١) أبو داود برقم (٤٣٥١)، والترمذي برقم (١٤٥٨)، والنسائي ٧/ ١٠٤ - ١٠٥.\n(^٢) رواه الدارقطني في \"سننه\" ٣/ ١١٤.","vol":"31","page":512},{"text":"فدخلوا، فأخرجوا إليه تمثال (رجل) (^١)، فألهب على أهل الدار (^٢).\nوعن سويد بن غفلة أن عليًّا حرق زنادقة بالسوق، فلما رمى عليهم النار قال: صدق الله ورسوله، ثم انصرف (^٣). وعن قابوس بن أبي المخارق، عن أبيه قال: بعث علي - ﵁ - محمد بن أبي بكر أميرًا على مصر، فكتب إليه يسأله عن زنادقة: منهم من يعبد الشمس، ومنهم من يعبد غير ذلك، ومنهم من يدعي الإسلام، فكتب علي - ﵁ - وأمره بالزنادقة أن يقتل من كان يدعي الإسلام ويترك سائرهم يعبدون ما شاءوا (^٤).\nوذكر أبو المظفر طاهر بن محمد الإسفرائيني في كتابه \"التبصير في الدين\" أن الذين حرقهم علي - ﵁ - طائفة من الروافض تدعى السبائية ادعوا أن عليًّا إله، وكان رئيسهم عبد الله بن سبأ وكان أصله يهوديًّا (^٥) (^٦).\nفصل:\nاختلف العلماء في استتابة المرتد على قولين، فروي عن عمر وعثمان وعلي وابن مسعود (^٧) أنه يستتاب فإن تاب وإلا قتل، وهو قول أكثر العلماء.\n_________\n(^١) كذا في الأصل، وفي \"المصنف\": رخام.\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ٥٥٨ (٢٨٩٩٤ - ٢٨٩٩٥).\n(^٣) \"مصنف ابن أبي شيبة\" ٥/ ٥٥٨ (٢٨٩٩٣).\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ٥٥٨ - ٥٥٩ (٢٨٩٩٦).\n(^٥) ورد في هامش هامش الأصل: كذا ذكر ابن تيمية أن الذين أحرقهم عليٌّ بالنار ادعوا فيه الإلهية في الرد على ابن مظهر.\n(^٦) \"التبصير في الدين\" ص ١٢٣.\n(^٧) انظر هذِه الآثار في \"مصنف ابن أبي شيبة\" ٥/ ٥٥٦ - ٥٥٧ (٢٨٩٧٦، ٢٨٩٧٧)، \"شرح معاني الآثار\" ٣/ ٢١٠ - ٢١٢ (٥١٠٥ - ٥١١١).","vol":"31","page":513},{"text":"وهل هي واجبة أو مستحبة؟ قولان للشافعي، أصحهما: أنها واجبة، والخلاف عند المالكية أيضًا ومذهبه الوجوب، وإذا قلنا: واجبة هل تأخيره ثلاثًا واجب أو مستحب، فيه روايتان عن مالك وكذلك الشافعي (^١)، وقالت طائفة: لا يستتاب ويجب قتله حين يرتد في الحال، روي (ذلك) (^٢) عن الحسن البصري (^٣) وطاوس (^٤)، وذكره الطحاوي عن أبي يوسف (^٥) وهو قول أهل الظاهر، واحتج بحديث الباب: \"من بدل دينه فاقتلوه\" ولم يذكر فيه استتابة، وكذا حديث معاذ وأبي موسى: لا أجلس حتى يقتل، ولم يذكر استتابة هنا. نعم، روى ابن أبي شيبة من حديث حميد بن هلال أن معاذًا (قال: ما هذا؟ قيل: يهودي) (^٦) أسلم ثم ارتد وقد استتابه أبو موسى شهرين فقال معاذ: لا أجلس حتى أضرب عنقه (^٧).\nقال الطحاوي: جعل أهل هذِه المقالة حكم المرتد حكم الحربيين إذا بلغتهم الدعوة أنه يجب قتالهم دون أن يؤذنوا، قالوا: وإنما تجب الاستتابة لمن خرج عن الإسلام لا عن بصيرة، فأما إن خرج منه عن بصيرة فإنه يقتل دون استتابة (^٨).\n_________\n(^١) انظر: \"عيون المجالس\" ٥/ ٢٠٨٣ - ٢٠٨٥، \"البيان\" للعمراني ١٢/ ٤٦ - ٤٧، \"روضة الطالبين\" ١٠/ ٧٦.\n(^٢) من (ص ١).\n(^٣) انظر: \"عيون المجالس\" ٥/ ٢٠٨٣، \"المغني\" ١٢/ ٢٦٧.\n(^٤) رواه عبد الرزاق في \"مصنفه\" ١٠/ ١٦٥ (١٨٧٠٠)، وانظر المصدر السابق.\n(^٥) \"شرح معاني الآثار\" ٣/ ٢١٠.\n(^٦) في الأصل: قتل يهوديًّا، والمثبت من (ص ١).\n(^٧) \"مصنف ابن أبي شيبة\" ٥/ ٥٥٧ (٢٨٩٧٩).\n(^٨) \"شرح معاني الآثار\" ٣/ ٢١٠.","vol":"31","page":514},{"text":"وقال عطاء: إن ولد في الإسلام ثم ارتد لم يستتب، وإن كان كافرًا وأسلم ثم ارتد فإنه يستتاب (^١).\nوقال أبو يوسف: إن بدر بالتوبة خليت سبيله ووكلت أمره إلى الله تعالى (^٢).\nوقال أبو حنيفة: يستتاب ثلاث مرات في ثلاثة أيام في ثلاث جمع، كل يوم مرة أو كل جمعه مرة. وعن علي - ﵁ -: يستتاب شهرًا. وعن الثوري: يستتاب أبدًا (^٣)، واختلف في مذهب مالك هل يخوَّف في الثلاثة الأيام بالقتل؟ وهل يقتل من ارتد إذا كان إسلامه عن ضيق أو غرم؟ قال ابن القصار: والدليل على أنه يستتاب الإجماع، وذلك أن عمر - ﵁ - قال في المرتد الذي قتل: هلا حبستموه ثلاثة أيام، وأطعمتموه كل يوم رغيفًا، لعله يتوب الله عليه، اللهم لم أحضر ولم آمر ولم أرض إذ بلغني، ولم يختلف الصحابة في استتابة المرتد، فكأنهم فهموا من قوله: \"من بدل دينه فاقتلوه\" أن المراد بذلك إن لم يتب، يدل له قوله تعالى: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ﴾ [التوبة: ٥] عموم في كل كافر.\nوأما حديث معاذ وأبي موسى فلا حجة فيه لمن لم يقل بالاستتابة؛ لأنه روي أنه كان استتابه أبو موسى كما سلف، وقد جاء عدم الاستتابة أيضًا وهو يخدش في الإجماع السالف. روى ابن أبي شيبة، عن غندر، عن سماك، عن ابن الأبرص، عن علي - ﵁ - أنه أتي برجل كان نصرانيًّا فأسلم ثم تنصر، فسأله عن كلمة فقال له: ما أدري غير أن عيسى\n_________\n(^١) انظر: \"عيون المجالس\" ٥/ ٢٠٨٣.\n(^٢) \"شرح معاني الآثار\" ٣/ ٢١٠.\n(^٣) انظر: \"الهداية\" ٢/ ٤٥٨، \"عيون المجالس\" ٥/ ٢٠٨٥ - ٢٠٨٦","vol":"31","page":515},{"text":"ابن الله. فقام إليه (علي) (^١) نحّاه برجله، وقام الناس إليه فضربوه حتى قتلوه، وفي رواية: ثم أحرقه (^٢).\nوروى الدارقطني من حديث عبد الملك بن عمير قال: شهدت عليًّا - ﵁ - وجيء بأخي بني عجل تنصر بعد إسلامه، فقال له علي: ما حديث حدثته عنك؟ قال: ما هو؟ (قال: أنك تنصرت. قال: أنا على دين المسيح. فقال علي) (^٣): وأنا على دين المسيح. قال علي: ما تقول فيه؟ قال: فتكلم بكلمة خفيت عني، فقال علي - ﵁ -: طئوه، فوطئوه حتى مات، قال: فقلت لرجل ما قال؟ فقال: المسيح ربه (^٤). وروى ابن أبي شيبة أيضًا من حديث ليث عن طاوس، عن ابن عباس - ﵄ - أنه قال: لا تساكنكم اليهود ولا النصارى إلا أن يسلموا، فمن أسلم منهم ثم ارتد فلا تضربوا إلا عنقه (^٥).\nفصل:\nواختلفوا في استتابة المرتدة، فروي عن علي أنها لا تستتاب وتسترق، وبه قال عطاء وقتادة، ولم يقل بهذا جمهور العلماء، وقالوا: لا فرق بين استتابة المرتد والمرتدة.\nوروي عن أبي بكر الصديق مثله، وممن قال به ابن عمر والحسن والأوزاعي والليث ومالك، وشذ أبوحنيفة وأصحابه فقالوا بما روي عن ابن عباس - ﵄ - في ذلك، وقال: إنه راوي حديث\n_________\n(^١) من (ص ١).\n(^٢) \"مصنف ابن أبي شيبة\" ٥/ ٥٥٩ (٢٨٩٩٨).\n(^٣) من (ص ١).\n(^٤) \"سنن الدارقطني\" ٣/ ١١١ - ١١٢.\n(^٥) ابن أبي شيبة ٥/ ٥٥٩ (٢٩٠٠٠).","vol":"31","page":516},{"text":"الباب ولم ير قتل المرتدة، فهو أعلم بمخرج الحديث، بل تحبس إن كانت في دار الإسلام حتى تسلم، وإن لحقت بدار الحرب استرقت، وإن كانت أمة أجبرها سيدها على الإسلام، واحتجوا بأنه - ﵇ - نهى عن قتل النساء، قالوا: والمرتدة لا تقاتل فوجب ألا تقتل كالحربية، حجة الجماعة حديث الباب و\"من\" فيه تصلح للذكر والأنثى فهو عموم يدخل فيه النساء أيضًا؛ لأنه - ﵇ - لم يخص امرأة من رجل (^١).\nقال ابن المنذر: وإذا كان الكفر من أعظم الذنوب وأجل حرم احترمه المسلمون من الرجال والنساء، ولله أحكام في عباده وحدود دون الكفر ألزمه عباده، منها: الزنا والسرقة وشرب الخمر وحد القذف والقصاص، وكانت الأحكام والحدود التي (هي) (^٢) دون الارتداد لازمة للرجال والنساء مع عموم الحديث \"من بدل في دينه فاقتلوه\" فكيف يجوز أن يفرق أحد بين أعظم الذنوب، فيطرحه عن النساء ويلزمهن ما دون ذلك، هذا غلط (بين) (^٣).\nوأما حديث ابن عباس السالف من رواية الثوري عن بعض أصحابه عن عاصم بن بهدلة، عن أبي رزين، عن ابن عباس - ﵂ - قال: لا تقتل النساء إذا هن ارتددن عن الإسلام ولكن يحبسن ويجبرن عليه (^٤)، فإنما رواه أبو حنيفة، عن عاصم (^٥).\n_________\n(^١) انظر: \"مختصر الطحاوي\" ص ٢٥٩، \"الهداية\" ٢/ ٤٥٨، \"شرح فتح القدير\" ٤/ ٣٨٨، \"عيون المجالس\" ٥/ ٢٠٨٣ - ٢٠٨٤، \"الكافي\" ص ٥٨٤، \"الأم\" ٦/ ١٥٩ - ١٦٥، \"روضة الطالبين\" ١٠/ ٧٥، \"المغني\" ١٠/ ٢٦٤ - ٢٦٦.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) ابن أبي شيبة ٦/ ٤٤٦ (٣٢٧٦٣).\n(^٥) \"مصنف ابن أبي شيبة\" ٥/ ٥٥٧ (٢٨٩٨٧).","vol":"31","page":517},{"text":"وقد قال أحمد: لم يروه الثقات من أصحاب عاصم كشعبة وابن عيينة وحماد بن زيد، وإنما رواه الثوري، عن أبي حنيفة، وقد قال أبو بكر بن عياش: قلت لأبي حنيفة: هذا الذي قاله ابن عباس إنما قاله فيمن أتى بهيمة أنه لا قتل عليه، لا في المرتدة. قال: فتشكك فيه وتلون ولم يقم به. فدل على أنه خطأ، ولو صح لكان قول ابن عباس - ﵄ - يعارضه؛ لأن أبا بكر الصديق مخالف له، وقد قال: تستتاب المرتدة، ثم يرجع إلى حديث ابن عباس حديث الباب الذي هو حجة على كل أحد.\nوأما قياسهم لها على الحربية فالفرق بينهما أن الحربية (إنما) (^١) لم تقتل إذا لم تقاتل؛ لأن الغنيمة تتوقف بترك قتلها؛ لأنها تسبى وتسترق، والمرتدة لا تسبى ولا تسترق، فليس في استبقائها غنم.\nفصل:\nواختلفوا في الزنديق هل يستتاب، فقال مالك والليث وأحمد وإسحاق: يقتل ولا تقبل له توبة (^٢)، قال مالك: والزنادقة: ما كان عليه المنافقون من إظهار الإيمان وكتمان الكفر (^٣).\nواختلف قول أبي حنيفة وأبي يوسف، فمرة قالا: يستتاب، ومرة قالا: لا (^٤).\n_________\n(^١) في الأصل: لأنها. والمثبت من \"شرح ابن بطال\" وهو الأليق بالسياق.\n(^٢) انظر: \"عيون المجالس\" ٥/ ٢٠٨١، \"التمهيد\" ١٠/ ١٥٥ - ١٥٧، \"الشرح الكبير\" ٢٧/ ١٣٣ - ١٣٤، \"الإنصاف\" ٢٧/ ١٣٣ - ١٣٧.\n(^٣) \"التمهيد\" ١٠/ ١٥٤.\n(^٤) \"شرح السير الكبير\" ٥/ ١٧٩، \"شرح فتح القدير\" ٦/ ٧١ - ٧٢.","vol":"31","page":518},{"text":"قال الشافعي: يستتاب كالمرتد، وهو قول أبي عبيد الله بن الحسن، وذكر ابن المنذر عن علي مثله (^١).\nوقيل لمالك: لِمَ تقتله ورسول الله - ﷺ - لم يقتل المنافقين وقد عرفهم؟ فقال: لأن توبته لا تعرف، وأيضًا فإن الشارع لو قتلهم وهم يظهرون الإيمان لكان قتلهم بعلمه، ولو كان قتلهم بعلم لكان ذريعة إلى أن يقول الناس: قتلهم للضغائن والعداوة، ولامتنع من الإسلام والدخول فيه إذا رأى الشارع يقتل من دخل في الاسلام؛ لأن الناس كانوا عهد بالكفر، هذا معنى قوله (^٢).\nوقد روي عنه - ﵇ - أنه قال: \"لئلا يقول الناس إنه يقتل أصحابه\" (^٣)، وحكى بعض المتأخرين على مذهب مالك: إن أتى تائبًا قبل أن يظهر عليه قبلت توبته، وإن ظهر عليه فاعترف ولم يرجع قبل ولم يورث، وإن اعترف ومات وكذب البينة وتمادى على الجحود قتل ولم تقبل توبته، ولم ينظر إلى جحود الآخر.\nواحتج الشافعي (^٤) بقوله -﷿- في المنافقين ﴿اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً﴾ [المجاددة: ١٦] وهذا يدل على أن إظهار الأيمان (جنة من القتل. قال: وقد جعل الشارع الشهادة بالأيمان) (^٥) تعصم الدم والمال، فدل أن من أهل القبلة من شهد بها غير مخلص وإنما تحقن دمه وماله وحسابه على الله تعالى.\n_________\n(^١) \"الإقناع\" ٢/ ٥٨٥ - ٥٨٦.\n(^٢) \"التمهيد\" ١٠/ ١٥٤.\n(^٣) سلف برقم (٣٥١٨) كتاب: المناقب، باب: ما ينهى من دعوى الجاهلية.\n(^٤) \"الأم\" ٦/ ١٥٨.\n(^٥) من (ص ١).","vol":"31","page":519},{"text":"(وقد أجمعوا) (^١) أن أحكام الدنيا على الظاهر، وإلى الله تعالى السرائر. وقد قال - ﵇ - (لخالد بن الوليد (^٢) حين قتل الذي استعاذ بالشهادة) (^٣): \"أفلا شققت عن قلبه\" (^٤) فدل أن ليس له إلا الظاهر.\nقال: وأما قولهم: إن الشارع لم يقتل المنافقين لئلا نقول: إنه قتلهم بعلمه، وأنه يقتل أصحابه، قيل: وكذلك لم يقتلهم بالشهادة عليهم كما لم يقتلهم بعلمه، فدل أن ظاهر الإيمان جنة من القتل.\nوفي (سنته) (^٥) - ﵇ - في المنافقين دلالة على أمور:\nمنها: أنه لا يقتل من أظهر التوبة من الكفر بعد الإيمان.\nومنها: أنه حصن دماءهم وقد رجعوا إلى غير يهودية ولا نصرانية ولا دين يظهرونه، إنما أظهروا الإسلام وأسروا الكفر فأقرهم الشارع على أحكام المسلمين فناكحوهم ووارثوهم، وأَسْهَم لمن شهد الحرب منهم، ونزلوا في مساجد المسلمين ولا أبين كفرًا ممن أخبر الله تعالى عن كفره بعد إيمانه.\nوقال ابن المواز: لو أظهروا نفاقهم قتلهم الشارع (^٦).\nوالاتفاق على انتقال حكمهم اليوم عن الحكم الأول؛ لأن الحكم فيه اليوم القتل بما شهر من الكفر أحرى على مثل ذلك.\n_________\n(^١) في الأصل: قلنا.\n(^٢) كذا في (ص ١) خالد بن الوليد. وهو خطأ وإنما هو أسامة بن زيد.\n(^٣) من (ص ١).\n(^٤) رواه مسلم (٩٦/ ١٥٨) كتاب: الإيمان، باب: تحريم قتل الكافر بعد أن قال: لا إله إلا الله، من حديث إسامة بن زيد.\n(^٥) بياض في الأصل، والمثبت من (ص ١).\n(^٦) انظر: \"النوادر والزيادات\" ١٤/ ٥١٨، ٥١٩.","vol":"31","page":520},{"text":"وذكر ابن حزم خلافًا (مستترًا) (^١) في المسألة فقال: اختلف الناس في حكم المرتد، فقالت طائفة: لا يستتاب، وقالت طائفة: يستتاب وفرقت طائفة بين من أسر ردته وبين من أعلنها، وفرقت طائفة بين من ولد في الإسلام ثم ارتد وبين من أسلم بعد كفره ثم ارتد.\nأما من قال لا يستتاب فانقسموا قسمين، فقالت طائفة: يقتل تاب أو لم يتب، راجع الإسلام أو لم يراجعه، وقالت طائفة أخرى: إن بادر فتاب قبلت توبته وسقط عنه القتل وإن لم تظهر توبته أنفذ عليه القتل، وأما من قال يستتاب فإنهم انقسموا أقسامًا، طائفة قالت: يستتاب أربعين يومًا فإن تاب وإلا قتل. وطائفة قالت: يستتاب شهرين فإن تاب وإلا قتل. وقالت أخرى: (نستتيبه) (^٢) مرة فإن تاب وإلا قتلناه. وقالت أخرى: ثلاث مرات. وقالت أخرى: ثلاثة أيام. وقالت أخرى: شهرًا (^٣).\nوروي عن مالك، والمشهور عنه: ثلاثة أيام (^٤) وهو أحد قولي الشافعي (^٥)، وقالت أخرى: مائة مرة. وقالت أخرى: يستتاب أبدًا ولا يقتل.\nفأما من فرق بين المسر والمعلن، فقالت طائفة: من أسر ردته قتلناه دون استتابة ولم تقبل توبته، ومن أعلنها قبلناها. وقالت أخرى: إن أقر المسر وصدق البينة قبلت توبته، وإن لم يقر ولا صدق البينة قتلناه ولم\n_________\n(^١) في (ص ١) (معتبرًا).\n(^٢) في (ص ١): يستتاب.\n(^٣) \"المحلى\" ١١/ ١٨٨ - ١٨٩.\n(^٤) انظر: \"النوادر والزيادات\" ١٤/ ٤٩١.\n(^٥) انظر: \"روضة الطالبين\" ١٠/ ٧٦.","vol":"31","page":521},{"text":"تقبل توبته، قال هؤلاء: وأما المعلن فتقبل توبته. وقالت طائفة أخرى: لا فرق بين المسر والمعلن في شيء من ذلك، فطائفة قبلت توبتهما معًا أقر المسر أو لم يقر، وطائفة لم تقبل توبة مسر ولا معلن.\nقال: واختلفوا في الذمي أو الحربي يخرجان من كفر إلى كفر، فقالت طائفة: يتركان على ذلك ولا يمنعان منه، وهو قول أبي حنيفة ومالك (^١). وقالت أخرى: لا يتركان على ذلك أصلًا ثم افترق هؤلاء على فرقتين؛ فقالت فرقة: إن رجع الذمي إلى دينه الذي خرج منه ترك، وإلا قتل، (ولا يترك على الدين الذي خرج إليه) (^٢)، ولا يمكن من (الخروج) (^٣) إلى الدين الذي خرج منه.\nقال الشافعي وأصحابنا: لا يقر على ذلك. ثم اختلف قول الشافعي، فمرة قال: إن رجع إلى الكفر الذي كان عليه ترك، وإلا قتل إلا أن يسلم. ومرة قال: لا يقبل منه الرجوع إلى الدين الذي خرج منه لا بد له من الإسلام أو السيف، وهو ظاهر حديث الباب \"من بدل دينه فاقتلوه\".\nقال ابن حزم وبه يقول أصحابنا: احتج لأبي حنيفة ومن تبعه بقوله تعالى: ﴿وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ [الأنفال: ٧٣]، وقال أيضًا: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ [الكافرون: ١] قالوا: فقد جعل الله الكفر كله دينًا واحدًا، وقال تعالى: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ [البقرة: ٢٥٦] فمتى أجبر على الرجوع إلى بلاد الإسلام فقد أكره، وإن أجبر على الرجوع إلى دينه ودين الكفر فقد أجبر على اعتقاد الكفر، قالوا: واعتقاد جواز\n_________\n(^١) \"مختصر اختلاف العلماء\" ٣/ ٥٠٨.\n(^٢) في الأصل عبارة غير واضحة، والمثبت من (ص ١).\n(^٣) في (ص ١): الرجوع.","vol":"31","page":522},{"text":"هذا كفر، ولقائل أن يقول: قوله تعالى: ﴿بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ [الأنفال: ٧٣] نحن نعلم ولاية بعضهم لبعض، وليس فيها إقرارهم ولا حكم قتلهم ولا ما يفعل بهم أصلًا، وكذلك قوله: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ (١)﴾ [الكافرون: ١] ليس فيها إلا أنا مباينون لجميع الكفار بالعبادة، والدين، وليس فيها شيء من أحكامهم، وقال تعالى مخاطبًا لناٍ ﴿وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ﴾ [المائدة: ٥١] فمن تولاهم منا فهو منهم كقوله ﴿بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ [الأنفال: ٧٣] فهلا تركوا المرتد إليهم منا علي ردته، وإخبار الله أنه منهم، فإن لم تكن هذِه الآية حجة في إقرار المرتد منا إليهم على ذلك قالوا: ليسا بحجة، وأما آية الإكراه فلا حجة لهم فيها؛ لأنه لم يختلف أحد من الأمة كلها في أن هذِه الآية الكريمة ليست على ظاهرها؛ لأن الأمة مجمعة على إكراه المرتد عن دينه، فمن قائل: يكره ولا يقتل، ومن قائل: (يكره) (^١) ويقتل.\nفإن قالوا: خرج المرتد منا بدليل آخر عن حكم هذِه الآية، وإلا فهو كما قلتم، وإن المحتجين بقوله تعالى: ﴿بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ [الأنفال: ٧٣] وبقوله: ﴿لَكُمْ دِينُكُمْ وَلِيَ دِينِ (٦)﴾ [الكافرون: ٦] في أن الكفر كله شيء واحد.\nوأما احتجاجهم بقوله تعالى: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ [البقرة: ٢٥٦] فغير جيد؛ لأنها منسوخة بقوله: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥] فإن احتجوا بما روي عن علي - ﵁ - أنه رفع إليه أن يهوديًّا أو نصرانيًا تزندق فقال: دعوه تحوَّل من دين إلى دين. قيل لهم: هذا لا يصح؛ لأن ابن جريج قال فيه: حُدثت عن علي - ﵁ -، ولو لم يقله لعلمنا أن حديثه\n_________\n(^١) في (ص ١): بكفره.","vol":"31","page":523},{"text":"عنه منقطع؛ لأنه لم يوجد إلا بعد سنين كثيره من (موت) (^١) علي - ﵁ - (^٢).\nفصل:\nواختلف في ميراث المرتد كما سلف في الفرائض، فقال علي - ﵁ -: هو لولده من المسلمين (^٣)، وعن ابن مسعود مثله (^٤)، وبه قال الليث بن سعد وإسحاق، وقال الأوزاعي: إن قتل في أرض الإسلام فماله لورثته من المسلمين (^٥).\nوقالت طائفة: إن كان له وارث على دينه فهو أحق به، وإلا فماله لورثته من المسلمين كما روينا عن إسحاق بن راشد أن عمر بن عبد العزيز كتب في رجل من المسلمين أسر فتنصر أن زوجته ترث منه وتعتد ثلاثة قروء، ويدفع ماله إلى ورثته من المسلمين لا أعلمه، قال: إلا أن يكون له وارث على دينه في أرضه فهو أحق به. وقالت طائفة: ميراثه لأهل دينه فقط، رويناه عن قتادة. وقال ابن جريج: الناس فريقان منهم من يقول: ميراث المرتد للمسلمين؛ لأنه ساعة يكفر يوقف فلا يقدر منه على شيء حتى ينظر أيسلم أم يكفر، منهم النخعي والحكم بن (عتيبة)، وفريق يقول: لأهل دينه. وقالت طائفة: إن راجع الإسلام فماله له، وإن قتل فماله لبيت المال لا لورثته من الكفار، قاله ربيعة ومالك وابن أبي ليلى والشافعي (^٦).\n_________\n(^١) في (ص ١): وفاة.\n(^٢) \"المحلى\" ١١/ ١٨٩ - ١٩٧.\n(^٣) \"مصنف عبد الرزاق\" ٦/ ١٠٦ (١٠١٤٣).\n(^٤) المصدر السابق ١٠/ ٣٤٠ (١٩٢٩٧)، \"مصنف ابن أبي شيبة\" ٦/ ٢٨١ (٣١٣٧٤).\n(^٥) انظر: \"الحاوي الكبير\" ٨/ ١٤٥.\n(^٦) \"المحلى\" ١١/ ١٩٧.","vol":"31","page":524},{"text":"وقالت طائفة: إن راجع الإسلام فماله له، وإن قتل فماله لورثته من الكفار، قال بهذا الظاهريون (^١). وقال أبو حنيفة: إن قتل فماله لورثته من المسلمين وترثه زوجته كسائر ورثته، وإن فر ولحق بدار الحرب وترك ماله عندنا، فإن القاضي يقضي بذلك ويعتق أمهات أولاده ومدبره، ويقسم ماله بين ورثته من المسلمين على كتاب الله، فإن جاء مسلمًا أخذ من ماله ما وجد في أيدي ورثته، ولا ضمان عليهم فيما استهلكوه، هذا فيما كان بيده قبل الردة، وأما ما اكتسبه في حال ردته ثم قتل عنه أو مات فهو فيء للمسلمين.\nوقالت طائفة: مال المرتد ساعة يرتد لجميع المسلمين قتل أو مات أو لحق بأرض الحرب أو راجع الإسلام، كل ذلك سواء، قال به أصحاب مالك فيما ذكره ابن شعبان عن أشهب (^٢) (وغيره) (^٣) فإن اختار رجل أرض الحرب أيصير بذلك مرتدًّا أم لا، ولذلك اعتضدنا بأهل الحرب على المسلمين وإن لم يفارق دار الإسلام، قال - ﵇ -: \"أنا بريء من كل مسلم يقيم بين أظهر المشركين\" (^٤) وهولا يبرأ إلا من كافر، فأما إن كان فراره إلى أرض الحرب لظلم خافه ولم يحارب المسلمين ولا أعان عليهم، ولم يجد في المسلمين من يجيره فلا شيء عليه؛ لأنه مضطر مكره، وقد ذكر أن ابن شهاب كان [عازمًا] (^٥) على أنه إذا مات هشام بن عبد الملك يلحق بأرض الروم؛ لأن\n_________\n(^١) المصدر السابق.\n(^٢) \"المحلى\" ١١/ ١٩٨.\n(^٣) من (ص ١).\n(^٤) أبو داود (٢٦٤٥)، الترمذي (١٦٠٤)، وقال الترمذي: سمعت محمدًا يقول: الصحيح حديث قيس عن النبي - ﷺ - مرسل.\n(^٥) ساقطة عن الأصول، والمثبت من \"المحلى\" ١١/ ٢٠٠.","vol":"31","page":525},{"text":"الوليد بن يزيد كان نذر دمه إن قدر عليه، فمن كان هكذا فهو معذور، وكذلك من سكن بأرض الهند والسند والصين والترك والسودان والروم من المسلمين، فإن كان لا يقدر على الخروج من هنالك لثقل ظهر وقلة مال، أو لضعف جسم، أو لامتناع طريق فهو معذور، فإن كان هناك مجاورًا للكفار لخدمة أو كتابة فهو كافر، وإن كانت إقامته هناك لدنيا وهو يقدر على اللحاق بالمسلمين فما يبعد عن الكفر، وليس كذلك من سكن في طاعة أهل الكفر من العالية وممن جرى مجراهم؛ لأن أرض مصر والقيروان وغيرهما فالإسلام عندهم ظاهر، وهم على ذلك (لا يجاهرون) (^١) بالبراءة من الإسلام، بل وإلى الإسلام ينتمون، وإن كانوا في حقيقة أمرهم كفار.\nوأما من سكن في أرض القرامطة مختارًا فهو كافر بلا شك؛ لأنهم معلنون بالكفر وترك الإسلام، وأما من سكن في بلد تظهر فيه بعض الأهواء المخرجة إلى الكفر فليس بكافر؛ لأن اسم الإسلام هو الظاهر هناك من توحيد وإقرار بالرسالة وإقامة شرائع الإسلام، يؤيد هذا أنه - ﵇ - استعمل عماله على خيبر وهم كلهم يهود، وإذا كان أهل الذمة في مدائنهم لا يمازجهم غيرهم، فلا يسمى الساكن فيهم لإمارة عليهم أو لتجارة بينهم كافرًا، ولا مسيئًا بل هو محسن مسلم، ودارهم دار إسلام لا دار شرك؛ لأن الدار إنما تنسب إلى الغالب عليها والحاكم عليها والمالك لها، ولو أن كافرًا (مجاهرًا) (^٢) غلب على دار من حد الإسلام وأقر المسلمين بها على حالهم إلا أنه (هو) (^٣) المالك المنفرد\n_________\n(^١) في الأصول: مجاهرون، والمثبت من \"المحلى\" ١١/ ٢٠٠، وهو الأليق بالسياق.\n(^٢) كذا بالأصول، وفي \"المحلى\": مجاهدًا.\n(^٣) من (ص ١).","vol":"31","page":526},{"text":"بها، وفي ضبطها وهو معلن بدين غير الإسلام كفر من بقي معه أو عاونه، وإن ادعى أنه مسلم، وأما من حملته الحمية من أهل الثغر من المسلمين فأتى بالمشركين الحربيين وأطلق أيديهم على قتل من خالفه من المسلمين أو على أخذ أموالهم أو سبيهم فإن كانت يده هي الغالبة وكان الكفار له كالأتباع فهو هالك في غاية الفسوق، ولا يكون بذلك كافرًا؛ لأنه لم يأت شيئًا أوجب عليه كفرًا من قرآن أو إجماع، فإن كان حكم الكفار جاريًا عليه فهو بذلك كافر، فإن كانا متساويين لا يجري حكم أحدهما على الآخر، فما تراه بذلك كافرًا (^١).\nوقال ابن التين: اختلف عندنا في الميراث على ثلاثة أقوال، فقال مالك: يرثه ورثته من المسلمين.\nوقال أيضًا: لا يرثونه وميراثه لجميع المسلمين، وبه قال المغيرة وأشهب وابن عبد الحكم وابن نافع وعبد الملك وسحنون قالوا: (سبيل) (^٢) ماله سبيل دمه (^٣).\nوقال ابن القاسم: إن اعترف وتاب ولم تقبل توبته وقُتل لم يرثه ورثته، وإن جحد فقتل أو مات قبل أن يظهر عليه ورثوه. وفي كتاب محمد لمالك فيمن اعترف أن أباه مات على الزندقة وأنه كان يعبد الشمس قال: يرثه.\nفصل:\nولد المرتد إن كان كبيرًا فحكمه حكم نفسه لا حكم أبيه، وكذا إن\n_________\n(^١) انتهى من \"المحلى\" ١١/ ١٩٤ - ٢٠١ بتصرف.\n(^٢) من (ص ١).\n(^٣) \"النوادر والزيادات\" ١٤/ ٥٢٢ - ٥٢٣.","vol":"31","page":527},{"text":"كان صغيرًا؛ لأنه قد صح له عقد الإسلام إذ ولد وأبوه مسلم، فلا يكون مرتدًّا بارتداد أبيه، ولا أعلم فيه خلافًا كما قال ابن بطال (^١)، فإن ادعى الكفر عند بلوغه استتيب فإن تاب وإلا قتل.\nفصل:\nقال الداودي: وإحراق عليٍّ الزنادقة ليس بخطأ؛ لأنه - ﵇ - قال لقوم أخرجهم: \"إن لقيتم فلانًا وفلانًا (فأحرقوهم) (^٢) بالنار\" ثم قال: \"إن لقيتموهما فاقتلوهما، فإنه لا ينبغي أن يعذب بعذاب الله\" (^٣) ولم يكن - ﵇ - يقول في الغضب والرضا إلا حقًّا، قال تعالى: ﴿وَمَا يَنْطِقُ عَنِ الْهَوَى (٣)﴾ [النجم: ٣].\nفصل:\nقوله في حديث أبي موسى: (كأني أنظر إلى سواكه تحت شفته قلصت) أي: انضمت وارتفعت.\nوقوله: (فقال أحدهما: أما أنا فأقوم وأنام وأرجو في نومتي ما أرجو في قومتي) أي: أحتسب فيها من الثواب؛ لأني أقوم بها على القيام.\nوفيه: المجازاة على النية، وقد جاء: \"نية المؤمن خير من عمله\" (^٤) يعني: أنه ينوي ما لم يبلغه عمره.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٥٧٩، ٥٨٠.\n(^٢) كذا في الأصل، وأعلاها (كذا).\n(^٣) سلف برقم (٢٩٥٤) كتاب: الجهاد والسير، باب: التوديع.\n(^٤) سبق تخريجه.","vol":"31","page":528},{"text":"فصل:\nالزنديق: بكسر الزاي: فارسي معرب وجمعه: زنادقة. قال سيبويه: الهاء في زنادقة بدل من ياء زنديق (^١). والاسم الزندقة، قال ثعلب: ليس زنديق من كلام العرب إنما يقولون زندق، وزندقي: إذا كان شديد البخل، وفي \"الصحاح\": الزنديق من الثنوية (^٢) أي: الذين يزعمون أن مع الله إلهًا ثانيًا -جل وتعالى عن ذلك- واختلف عندنا في حقيقته هل هو الذي يظهر الإسلام ويخفي الكفر، أو الذي لا ينتحل دينًا. وادعى بعضهم أن المشهور الأول، لكن هذا هو المنافق فالأقرب الثاني.\n_________\n(^١) \"الكتاب\" ١/ ٢٩٣ - ٢٩٤.\n(^٢) \"الصحاح\" ٤/ ١٤٨٩.","vol":"31","page":529},{"text":"<span data-type='title' id=toc-4111>٣ - باب قَتْلِ مَنْ أَبَى قَبُولَ الفَرَائِضِ وَمَا نُسِبُوا إِلَى الرِّدَّةِ</span>\n٦٩٢٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْر، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: لَمَّا تُوُفِّيَ النَّبِيُّ - ﷺ - وَاسْتُخْلِفَ أَبُو بَكْرٍ، وَكَفَرَ مَنْ كَفَرَ مِنَ العَرَبِ قَالَ عُمَرُ: يَا أَبَا بَكْرٍ، كَيْفَ تُقَاتِلُ النَّاسَ، وَقَدْ قَالَ رَسُولُ اللهِ - ﷺ -: «أُمِرْت أَن أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلاَّ اللهُ. فَمَنْ قَالَ لَا إِلَهَ إِلاَّ اللهُ. عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ، إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ؟!». [انظر: ١٣٩٩ - مسلم: ٢٠ - فتح ١٢/ ٢٧٥]\n\n٦٩٢٥ - قَالَ أَبُو بَكْرٍ: وَاللهِ لأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ، فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ، وَاللهِ لَوْ مَنَعُونِي عَنَاقًا كَانُوا يُؤَدُّونَهَا إِلَى رَسُولِ اللهِ - ﷺ - لَقَاتَلْتُهُمْ عَلَى مَنْعِهَا. قَالَ عُمَرُ: فَوَاللهِ مَا هُوَ إِلاَّ أَنْ رَأَيْتُ أَنْ قَدْ شَرَحَ اللهُ صَدْرَ أَبِي بَكْرٍ لِلْقِتَالِ، فَعَرَفْتُ أَنَّهُ الْحَقُّ. [انظر: ١٤٠٠ - مسلم: ٢٠ - فتح ١٢/ ٢٧٥]\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ - في المرتدين الذي سلف في الزكاة، ولا شك من أبى قبول الفرائض حكمه مختلف فيه، فمن أبى أداء الزكاة -وهو ما ذكر في حديث البا- وهو مقر بوجوبها، فإن كان بين ظهرانينا ولم يطلب حربًا ولا امتنع بالسيف فإنها تؤخذ منه قهرًا وتدفع للمساكين ولا يقتل.\nواختلف في الإجزاء، والمشهور عندنا أن الإمام إذا أخذها ونوى أجزأت، وهو المعروف من مذهب مالك خلافًا لابن الوراق البغدادي منهم؛ لانتفاء النية منه والأعمال لا توجد إلا بها (^١).\n_________\n(^١) انظر: \"عيون المجالس\" ٢/ ٥٠٢، \"الذخيرة\" ٣/ ١٣٥، \"الأم\" ٢/ ٢٢، \"النجم الوهاج\" للدميري ٣/ ٢٥٧.","vol":"31","page":530},{"text":"قال مالك في \"الموطأ\": الأمر عندنا فيمن منع فريضة فلم يستطع أخذها منه كان حقًّا عليهم جهاده حتى يؤخذ منه (^١) ومعناه إذا أقر بوجوبها لا خلاف في ذلك، وإنما قاتل الصديق مانعي الزكاة؛ لأنهم امتنعوا بالسيف ونصبوا الحرب للأمة.\nوأجمع العلماء أن من نصب الحرب في منع فريضة أو منع حقًّا يجب عليه لآدمي أنه يجب قتاله، فإن أبى القتل على نفسه فدمه هدر (^٢).\nوأما الصلاة فمذهب الجماعة أن من تركها جاحدًا (كان مرتدًّا) (^٣) فيستتاب، فإن تاب وإلا قتل، وكذلك جحد سائر الفرائض.\nواختلفوا فيمن تركها تكاسلًا، وقال: لست أفعلها. فمذهبنا إذا ترك صلاة واحدة حتى أخرجها عن وقتها -واعتبر الجمهور وأصحابه وقت الضرورة- فإنه يقتل بعد الاستتابة إذا [أصر] (^٤) على الترك، والصحيح عندنا أنه يقتل حدًّا لا كفرًا (^٥).\nومذهب مالك أنه يقال له: صل، ما دام الوقت باقيًا، فإن صلى ترك، وإن امتنع حتى خرج الوقت قتل، ثم اختلفوا، فقال بعضهم: يستتاب، فإن تاب وإلا قتل (^٦).\nوقال بعضهم: يقتل لأن هذا حد لله تعالى يقام عليه لا تسقطه التوبة بفعل الصلاة، وهو بذلك فاسق كالزاني والقاتل لا كافر وهو مذهبنا كما سلف.\n_________\n(^١) \"الموطأ\" ص ١٨٢.\n(^٢) انظر: \"الاستذكار\" ٩/ ٢٣١، \"الحاوي\" للماوردي ٣/ ٧٣.\n(^٣) في (ص ١): فهو مرتد.\n(^٤) في الأصل: (أسر).\n(^٥) انظر: \"الأم\" ١/ ٢٢٥، \"الحاوي الكبير\" ٢/ ٥٢٥.\n(^٦) انظر: \"النوادر والزيادات\" ١٤/ ٥٣٦، \"عيون المجالس\" ١/ ٤٤٥.","vol":"31","page":531},{"text":"وقال أبو حنيفة والثوري والمزني: لا يقتل بوجه ويخلى بينه وبين الله (^١)، والمعروف من مذهب الكوفيين أن الإمام يعزره حتى يصلي، وقال أحمد: تارك الصلاة مرتد كافر، وماله فيء، ويدفن في مقابر المشركين، وسواء ترك الصلاة جاحدًا لها أو تكاسلًا (^٢). ووافق الجماعة في سائر الفرائض، أما إذا تركها لا يكفر، وقام الإجماع على أن تارك الصلاة يؤمر بفعلها، والمرتد لا يؤمر بفعل الصلاة، وإنما يؤمر بالإِسلام ثم الصلاة، واحتجوا بقوله - ﵇ -: \"خمس صلوات كتبهن الله على العباد، فمن جاء منهن فلم يضيع منهن شيئًا استخفافًا بحقهن كان له عند الله عهد أن يدخله الجنة، ومن لم يأت بهن فليس له عند الله عهد إن شاء عذبه وإن شاء أدخله الجنة\" أخرجه مالك في \"الموطأ\" وأبو داود واللفظ، وابن ماجه من حديث عبادة بن الصامت - ﵁ - (^٣)، وصححه أبو حاتم وابن حبان، وقال ابن عبد البر: حديث صحيح ثابت (^٤).\nفدل الحديث أنه ليس بكافر؛ لأن الكافر لا يدخل الجنة، قال ابن أبي زيد: وحجته أيضًا إجماع الأمة على الصلاة عليه ووراثته بالإِسلام ودفنه مع المسلمين، وقد أسلفنا عن أحمد أنه لا يورث\n_________\n(^١) نقله القاضي عبد الوهاب في \"عيون المجالس\" ١/ ٤٤٦، والرافعي في \"العزيز\" ٢/ ٤٦٢.\nولم أقف عليه في كتب الحنيفية التي بين يدي، ولعل هذِه النسبة إليه غير صحيحة حتى إن القاضي عبد الوهاب قال بعد أن أورد هذا القول: وظاهر مذهبه أن الإمام يعزره حتى يصلي. اهـ.\n(^٢) \"مسائل أحمد برواية عبد الله\" ص ٥٥، \"الانتصار\" ٢/ ٦٠٣، \"المغني\" ٣/ ٣٥٤.\n(^٣) أبو داود (١٤٢٠) ابن ماجه (١٤٠١)، \"الموطأ\" ص ٩٦.\n(^٤) \"صحيح ابن حبان\" ٥/ ٢٣ (١٧٣٢)، \"التمهيد\" ٢٣/ ٢٨٨.","vol":"31","page":532},{"text":"ويدفن في مقابر المشركين، وحجة الأول قوله تعالى: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ﴾ الآية [التوبة: ٥]، فأمر بقتلهم إلا أن يتوبوا، والتوبة هي اعتقاد الإسلام الذي من جملته اعتقاد وجوب الصلاة وسائر العبادات، ألا ترى قول الصديق: (والله لأقتلن من فرق بين الصلاة والزكاة)، فلم ينكر ذلك عليه أحد ولا قالوا: لا تشبه الصلاة الزكاة.\n(وفي أفراد مسلم من حديث جابر إلى رسول الله - ﷺ -: \"إن بين الرجل وبين الشرك والكفر ترك الصلاة\") (^١) (^٢). وذكره ابن بطال بلفظ: \"ما بين الإيمان والكفر ترك الصلاة، فمن تركها فقد كفر\" (^٣)؛ وهذِه الزيادة الأخيرة معروفة من حديث بريدة - ﵁ - عن النبي - ﷺ - قال: \"العهد الذي بيننا وبينهم الصلاة، فمن تركها فقد كفر\" أخرجه النسائي والترمذي وقال: حسن صحيح وابن حبان والحاكم، وقال صحيح الإسناد ولا يعرف له علة، قال: وله شاهد على شرطهما فذكره عن شقيق، عن أبي هريرة قال: كان أصحاب رسول الله - ﷺ - لا يرون من الأعمال شيئًا تركه كفر غير الصلاة، وروى هذا الترمذي عن شقيق (^٤) (^٥)، وحديث عبادة يرد به على أحمد.\n_________\n(^١) من (ص ١).\n(^٢) مسلم (٨٢/ ١٣٤) كتاب: الإيمان، باب: بيان إطلاق اسم الكفر على من ترك الصلاة.\n(^٣) \"شرح اين بطال\" ٨/ ٥٧٨.\n(^٤) ورد بهامش الأصل: إنما هو عن عبد الله بن شقيق فيما أخرجه …\n(^٥) الترمذي (٢٦٢١)، وعن عبد الله بن شقيق (٢٦٢٢)، والنسائي ١/ ٢٣١ - ٢٣٢، وابن حبان ٤/ ٣٠٥ (١٤٥٤)، والحاكم ١/ ٦ - ٧.","vol":"31","page":533},{"text":"وقد ثبت أن الكافر يدخل النار لا محالة، فلا يجوز أن يقال فيه مثل هذا، فعلمنا أنه - ﵇ - قصد من تركها متكاسلًا لا جاحدًا، ولا حجة لأحمد في إبائة إبليس من السجود وصار بذلك كافرًا؛ لأنه عاند الله واستكبر ورد عليه أمره مجاهرًا بالمعصية لله، فهو أشد من الجاحد أو مثله؛ لأنه جحدها واستيقنتها نفسه.\nفرع:\nروى ابن القاسم عن مالك: من قال لا أحج فلا يجبر على ذلك، وليس كمن قال لا أتوضأ ولا أصلي ولا أصوم رمضان، فإن هذا يستتاب، فإن تاب وإلا قتل، كقوله: لا أصلي (^١).\nوالفرق بين الحج وسائر الفرائض أن الحج لا يتعلق وجوبه بوقت معين، وإنما هو على التراخي والإمهال إلى الاستطاعة، وذلك موكول إلى دين المسلم وأمانته، ولو لزم فيه الفور لقيده الله بوقت كما قيد الصلاة والصيام بأوقات.\nومما يدل على أن الحج ليس على الفور، وغير لازم في الفروض المؤقتة، ألا ترى أن المصلي لا تلزمه الصلاة عند الزوال، وهو في سعة عن الفور إلى أن يفيء الفيء ذراعًا وإلى أن يدرك ركعة من آخر وقتها، ولم يكن بتأخيرها عن أول وقتها مضيعًا، كذلك فيما لم يوقت له وقت أولى بالإمهال والتراخي.\nفصل:\nسلف في الزكاة وجه استرقاق الصديق لورثتهم وسبيهم، وحكم عمر - ﵁ - برد سبيهم إلى عشائرهم ومذاهب العلماء في ذلك.\n_________\n(^١) \"النوادر والزيادات\" ١٤/ ٥٣٦.","vol":"31","page":534},{"text":"فصل:\n(وقوله) (^١): \"أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله\" يعني: وأن محمدًا رسول الله.\nقال الداودي: وكان الصحابة على رأي عمر فتكلم عمر على لسانهم، ثم تكلموا.\nوفيه: دليل أن الجذع من المعز يؤخذ في الزكاة، وهو قول مالك (^٢).\nوقال ابن حبيب: لا يؤخذ (^٣)، جعله كالأضحية.\nويحتمل أن يريد الصديق به التعليل، خرج كلامه عليه لا أنها تؤخذ على الحقيقة.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"المدونة\" ١/ ٢٦٧.\n(^٣) انظر: \"المنتقى\" ٢/ ١٤٣.","vol":"31","page":535},{"text":"<span data-type='title' id=toc-4112>٤ - باب إِذَا عَرَّضَ الذِّمِّيُّ وَغَيْرُهُ بِسَبِّ النَّبِيِّ - ﷺ - وَلَمْ يُصَرِّحْ، نَحْوَ قَوْلِهِ: السَّامُ عَلَيْكَ</span>\n٦٩٢٦ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا شُعْبَةُ، عَنْ هِشَامِ بْنِ زَيْدِ بْنِ أَنَسِ بْنِ مَالِكٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: مَرَّ يَهُودِيٌّ بِرَسُولِ اللهِ - ﷺ - فَقَالَ: السَّامُ عَلَيْكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «وَعَلَيْكَ». فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَتَدْرُونَ مَا يَقُول؟ قَالَ: السَّامُ عَلَيْكَ». قَالُوا: يَا رَسُولَ اللهِ، أَلَا نَقْتُلُهُ؟ قَالَ: «لَا، إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُولُوا: وَعَلَيْكُمْ». [انظر: ٦٢٥٨ - مسلم: ٢١٦٣ - فتح\n١٢/ ٢٨٠]\n\n٦٩٢٧ - حَدَّثَنَا أَبُو نُعَيْمٍ، عَنِ ابْنِ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂قَالَتِ: اسْتَأْذَنَ رَهْطٌ مِنَ الْيَهُودِ عَلَى النَّبِيِّ - ﷺ - فَقَالُوا: السَّامُ عَلَيْكَ. فَقُلْتُ: بَلْ عَلَيْكُمُ السَّامُ وَاللَّعْنَةُ. فَقَالَ: «يَا عَائِشَةُ، إِنَّ اللهَ رَفِيقٌ يُحِبُّ الرِّفْقَ فِي الأَمْرِ كُلِّهِ». قُلْتُ: أَوَلَمْ تَسْمَعْ مَا قَالُوا؟ قَالَ: «قُلْتُ: وَعَلَيْكُمْ». [انظر: ٢٩٣٥ - مسلم: ٢١٦٥ - فتح ١٢/ ٢٨٠]\n\n٦٩٢٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ وَمَالِكِ بْنِ أَنَسٍ قَالَا: حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ الْيَهُودَ إِذَا سَلَّمُوا عَلَى أَحَدِكُمْ إِنَّمَا يَقُولُونَ: سَامٌ عَلَيْكَ. فَقُلْ: عَلَيْكَ». [انظر: ٦٢٥٧ - مسلم: ٢١٦٤ - فتح ١٢/ ٢٨٠]\nذكر فيه حديث أَنَسِ بْنِ مَالِكٍ - ﵁ -: مَرَّ يَهُودِيٌّ بِرَسُولِ اللهِ - ﷺ - فَقَالَ: السَّامُ عَلَيْكَ. فَقَالَ - ﵇ -: \"وَعَلَيكَ\". ثم قال: \"أَتدرُونَ ماذا قال؟ قَالَ: السَّامُ عَلَيكَ\". قَالُوا: يَا رَسُولَ اللهِ، أَلَا نَقْتُلُهُ؟ قَالَ: \"لَا، إِذَا سَلَّمَ عَلَيكم أهلُ الكِتَابِ فَقُولُوا: وَعَلَيكمْ\".\nثم ذكر حديث عَائِشَةَ - ﵂ - وابن عمر بمثله.","vol":"31","page":536},{"text":"وقد سلف الكلام عليه (في السلام) (^١) مع الكلام على السام، والمقصود هنا ما عقد له البخاري الباب وهي مسألة السباب.\nوقد اختلف العلماء فيمن سبه، فروى ابن القاسم عن مالك أن من سبه من اليهود والنصارى قتل إلا أن يسلم (^٢)، وأما المسلم فيقتل بغير استتابة (^٣)، وهو قول الليث وأحمد وإسحاق، وحكاه ابن المنذر عن الشافعي (^٤)، وروى الوليد بن مسلم عن الأوزاعي ومالك فيمن سبه قالا: هي ردة يستتاب منها، فإن تاب نكل، وإن لم يتب قتل (^٥).\nوقال الكوفيون: من سبه أو عابه فإن كان ذميًّا عزر ولم يقتل، وهو قول الثوري، وقال أبو حنيفة: إن كان مسلمًا صار مرتدًّا بذلك (^٦)، واحتج الكوفيون بما ذكر البخاري في الباب.\nقال الطحاوي: وقول اليهودي لرسول الله - ﷺ -: السام عليك، لو كان مثل هذا الدعاء من مسلم لصار به مرتدًّا يقتل، ولم يقتله الشارع بذلك (^٧)؛ لأن ما هم عليه من الشرك أعظم من سبه، وحجة من رأى القتل على الذمي بسبه أنه قد نقض العهد الذي حقن دمه إذ لم يعاهده على سبه، فلما تعدى عهده إلى حال كفره يقتل إلا أن يسلم؛ لأن القتل إنما كان وجب عليه من أجل نقضه العهد الذي هو من حقوق الله تعالى، فإن أسلم ارتفع المعنى الذي من أجله وجب قتله.\n_________\n(^١) من (ص ١).\n(^٢) \"النوادر والزيادات\" ١٤/ ٥٢٥.\n(^٣) المصدر السابق ١٤/ ٥٢٦.\n(^٤) \"الإشراف\" ٣/ ١٦٠، \"روضة الطالبين\" ١٠/ ٦٤.\n(^٥) \"النوادر والزيادات\" ١٤/ ٥٢٦.\n(^٦) \"مختصر اختلاف العلماء\" ٣/ ٥٠٥.\n(^٧) المصدر السابق ٣/ ٥٠٦.","vol":"31","page":537},{"text":"وقال ابن سحنون: وقولهم إن من دينهم سبه يقال لهم: وكذا من دينهم قتلنا وأخذ أموالنا، فلو قتل واحدًا منا قتلناه؛ لأنا لم نعطهم العهد على ذلك، فكذا سبه إذا أظهره فإن قيل: فهو إذا أسلم بعد سبه تركتموه، وإذا أسلم وقد قتل مسلمًا قتلتموه. قيل: لأن هذا من حقوق العباد لا يزول بإسلامه، وذلك من حقوق الله تعالى يزول بالتوبة من دينه إلى ديننا (^١).\nقلت: الآخر حق آدمي أيضًا، وحجة أخرى: وهو أنه - ﵇ - قال: \"من لكعب بن الأشرف فإنه قد آذى الله ورسوله؟ \" (^٢) وقتله محمد بن مسلمة. والسب من أعظم الأذى وكذلك قتل - ﵇ - ابن خطل يوم الفتح والقينتين كانتا تغنيان بسبه ولم تنفع ابن خطل استعاذته بالكعبة.\nوقال محمد بن سحنون: وفرقنا بين من سبه من المسلمين وبين من سبه من الكفار فقتلنا المسلم ولم تقبل توبته؛ لأنه لم ينتقل من في دينه إلى غيره، إنما فعل شيئًا حده عندنا القتل ولا عفو فيه لأحد، فكان كالزنديق الذي لا تقبل توبته؛ لأنه لم ينتقل من ظاهر إلى ظاهر، والكتابي كان على الكفر، فلما انتقل إلى الإسلام بعد أن سب غفر له ما قد سلف، كما قال تعالى (^٣): ﴿قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ [الأنفال: ٣٨] وقياس الكوفيين أن المسلم إذا سبه على المرتد خطأ؛ لأن المرتد كان مظهرًا لدينه فتصح استتابته، والمسلم لا يجوز له إظهار سبه، وإنما يكون مستترًا به، فكيف تصح له توبة.\n_________\n(^١) انظر: \"النوادر الزيادات\" ١٤/ ٥٢٨.\n(^٢) سلف برقم (٢٥١٠)، ورواه مسلم (١٨٠١).\n(^٣) \"النوادر والزيادات\" ١٤/ ٥٢٧.","vol":"31","page":538},{"text":"وفرق في \"المعونة\" بأن الكافر يعلم منه اعتقاد ذلك، وإنما يقتل على إظهاره، والمسلم يعلم منه اعتقاد تعظيمه فسبه إياه دلالة على ردته، قال: ووجه قوله في الكافر إذا أسلم فإنه يقتل اعتبارًا بالمسلم، ووجه المنع الآية.\nوقال ابن القاسم عن مالك: وكذا إن شتم نبيًّا من الأنبياء أو انتقصه قتل ولم يستتب كما لو شتم نبينا أو انتقصه، قال تعالى: ﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ﴾ [البقرة: ٢٨٥] وكذلك حكم الذمي إذا شتم أحدًا منهم يقتل إلا أن يسلم، وهذا كله قول مالك وابن القاسم وابن الماجشون وابن عبد الحكم وأصبغ (^١)، قال أهل هذِه المقالة: وإنما ترك الشارع قتل اليهودي القائل: السام عليك كما ترك قتل المنافقين وهو يعلم نفاقهم، وقيل: إنما دعوا واستووا، ولو سبوا لقتلوا، ولا حجة للكوفيين في أحاديث الباب.\nوذكر البخاري بعده:\n_________\n(^١) \"النوادر والزيادات\" ١٤/ ٥٢٧.","vol":"31","page":539},{"text":"<span data-type='title' id=toc-4113>٥ - باب</span>\n٦٩٢٩ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ قَالَ: حَدَّثَنِي شَقِيقٌ قَالَ: قَالَ عَبْدُ اللهِ: كَأَنِّي أَنْظُرُ إِلَى النَّبِيِّ - ﷺ - يَحْكِي نَبِيًّا مِنَ الأَنْبِيَاءِ ضَرَبَهُ قَوْمُهُ فَأَدْمَوْهُ، فَهْوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ وَيَقُولُ: رَبِّ اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لَا يَعْلَمُونَ. [انظر: ٣٤٧٧ - مسلم: ١٧٩٢ - فتح ١٢/ ٢٨٢]\nحدثنا عُمَرُ بْنُ حَفْصٍ، ثَنَا أَبِي، ثَنَا الأَعْمَشُ ثنا شَقِيق قَالَ: قَالَ عَبْدُ اللهِ - ﵁ -: كَأَنَي أَنْظُرُ إِلَى النَّبِيِّ - ﷺ - يَحْكِي نَبِيًّا مِنَ الأَنْبيَاءِ ضَرَبَهُ قَوْمُهُ فَأَدْمَوْهُ، فَهْوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ وَيَقُولُ: (اللهم) (^١) اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لَا يَعْلَمُونَ.\nوابن بطال وابن التين أدخلاه في الباب قبله، وقالا: حديث ابن مسعود في الذين أدموا نبيهم وضربوه كانوا كفارًا، والأنبياء - عليهم أفضل الصلاة والسلام - شأنهم الصبر على الأذى وكذلك أمروا، قال تعالى لنبيه: ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ [الأحقاف: ٣٥] فلا حجة للكوفيين فيه (^٢).\nوذكر القرطبي أنه - ﵇ - هو الحاكي وهو المحكي عنه وكأنه أوحي إليه بذلك قبل وقوع قصة أحد، ولم يعين له ذلك الشيء، فلما وقع له ذلك تعين أنه المعني بذلك (^٣).\nوقد سلف طرق منه في ذكر بني إسرائيل أخبرنا المسند المعمر أبو المحاسن يوسف الدلاصى، أنا ابن تامتيت، أنا ابن الصائغ، عن\n_________\n(^١) في (ص ١): (رب).\n(^٢) \"شرح ابن بطال\" ٨/ ٥٨٣.\n(^٣) \"المفهم\" ٣/ ٦٥١.","vol":"31","page":540},{"text":"القاضي عياض قال: لا نعلم خلافًا في استباحة (دم) (^١) من (سب) (^٢) بين علماء الأمصار وسلف الأمة، وقد ذكر غير واحد الإجماع على قتله وتكفيره (^٣). وأشار ابن حزم إلى الخلاف في تكفير المستخف به، والمعروف ما قدمناه (^٤). قال ابن سحنون: أجمع العلماء أن شاتمه والمنتقص له كافر والوعيد جارٍ عليه بعذاب الله تعالى، وحكمه عند الأمة القتل، ومن شك في كفره وعذابه كفر (^٥). واحتج إبراهيم بن (الحسين) (^٦) الفقيه في مثل هذا بقتل خالد بن الوليد مالك بن نويرة لقوله عن رسول الله - ﷺ - صاحبكم (^٧).\nقلت: قتله له كان على غير هذا، كما ذكر الواقدي وسيف (..) (^٨) والحاكم. وقال الخطابي: لا أعلم أحدًا من السلف اختلف في وجوب قتله إذا كان مسلمًا (^٩).\nروى ابن وهب عن مالك: من قال: إن رداءه -ويروى: زره- وسخ، وأراد به عيبه، قتل (^١٠).\nوقال بعض علمائنا: أجمع العلماء على أن من دعا على نبي من الأنبياء بالويل أو بشيء من المكروه أنه يقتل بلا استتابة، وأفتى\n_________\n(^١) ساقطة من الأصل، والمثبت من (ص ١).\n(^٢) كذا في الأصل. وفي \"الشفا\" (سبه). وهو الصواب.\n(^٣) \"الشفا\" ص ٢١٥ - ٢١٦.\n(^٤) انظر: \"المحلى\" ١١/ ٤٠٨.\n(^٥) انظر: \"النوادر والزيادات\" ١٤/ ٥٢٦. ولم يذكر الإجماع على ذلك.\n(^٦) كذا في الأصل، وفي (ص ٢): (الحسن بن خالد).\n(^٧) انظر: \"سبل الهدى والرشاد\" ١٢/ ٢٤.\n(^٨) كلمة غير واضحة بالأصول.\n(^٩) \"أعلام الحديث\" ٤/ ٢٣١١، ٢٤١١.\n(^١٠) \"النوادر والزيادات\" ١٤/ ٥٢٩.","vol":"31","page":541},{"text":"القابسي فيمن قال في رسول الله - ﷺ - الجمَّال يتيم أبي طالب بقتله (^١).\nوأفتى ابن أبي زيد بقتل رجل سمع قومًا يتذاكرون صفة رسول الله - ﷺ - إذ مر بهم رجل قبيح الوجه واللحية، فقال لهم: تريدون تعرفون صفة محمد (هو في) (^٢) صفة هذا المار في خلقته ولحيته (^٣).\nوقال أحمد بن أبي سليمان: من قال: إنه - ﵇ - كان أسود يقتل.\nوقال في رجل قيل له: لا وحق رسول الله - ﷺ - فقال: فعل الله برسول الله كذا (وذكر) (^٤) كلامًا قبيحًا فقيل له: يا عدو الله ما تقول؟ فقال: أشد من كلامه الأول ثم قال: إنما أردت برسول الله العقرب.\nفقال ابن أبي سليمان للذي سأله أتشهد عليه وأنا شريكك؟ يريد في قتله وثواب ذلك (^٥). وقال ابن عتاب: الكتاب والسنة موحيان بأن من قصده بأذي أو نقص معرضًا أو مصرحًا فقتله واجب (^٦).\nقال أبو الفضل (^٧) وكذلك أقول: حكم من غمصه أو غيره برعاية الغنم أو السهو أو النسيان أو السحر، وما أصابه من جرح أو هزيمة لبعض جيوشه أو أذى من عدو أو شدة من زمنة أو بالميل إلى نسائه فحكم هذا كله لمن قصد به النقيصة القتل، والحجة في ذلك قوله تعالي ﴿إِنَّ الَّذِينَ يُؤْذُونَ اللهَ وَرَسُولَهُ﴾ [الأحزاب: ٥٧] وقال في قاتل المؤمن مثل ذلك فمن لعنته في الدنيا القتل، قال تعالى: ﴿مَلْعُونِينَ\n_________\n(^١) انظر: \"سبل الهدي والرشاد\"١٢/ ٢٤\n(^٢) في (ص ١): هي من.\n(^٣) انظر: \"الشفا\" ص ٢١٤ - ٢١٧.\n(^٤) في الأصل: وكذا، والمثبت من (ص ١).\n(^٥) انظر: \"الشفا\" ص ٢١٧.\n(^٦) المصدر السابق ص ٢١٩.\n(^٧) هو القاضي عياض.","vol":"31","page":542},{"text":"أَيْنَمَا ثُقِفُوا﴾ [الأحزاب: ٦١] وقال في المحاربين وذكر عقوبتهم: ﴿ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا﴾ [المائدة: ٣٣] وقد يقع القتل بمعنى اللعن، قال تعالى: ﴿قُتِلَ الْخَرَّاصُونَ (١٠)﴾ [الذاريات:١٠]، و﴿قَاتَلَهُمُ اللهُ أَنَّى يُؤْفَكُونَ﴾ [المنافقون: ٤]، أي: لعنهم الله. وقال: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ﴾ [النساء: ٦٥] وقال تعالى: ﴿لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾ [الحجرات: ٢] إلى قوله: ﴿أَنْ تَحْبَطَ أَعْمَالُكُمْ﴾ [الحجرات: ٢] ولا يحبط العمل إلا الكفر والكافر يقتل.\nوقال تعالى: ﴿وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللهُ﴾ [المجادلة: ٨] ثم قال: ﴿حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ الْمَصِيرُ﴾ [المجادلة: ٨] وقال: ﴿الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ﴾ [التوبة: ٦١] ثم قال: ﴿وَالَّذِينَ يُؤْذُونَ رَسُولَ اللهِ لَهُمْ عَذَابٌ أَلِيمٌ﴾ [التوبة: ٦١] وقال: ﴿وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ﴾ [التوبة: ٦٥] إلى قوله: ﴿قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ [التوبة: ٦٦] قال أهل التفسير: كفرتم بقولكم في رسول الله.\nوأما الآثار فذكر الدارقطني من حديث عبد العزيز بن محمد بن الحسن بن زبالة، وقد خرجه ابن حبان وغيره: ثنا عبد الله بن موسى بن جعفر، عن علي بن موسى، عن أبيه عن جده، عن محمد بن علي بن حسين، عن أبيه، عن الحسين بن علي، عن أبيه أن رسول الله قال: \"من سب نبيًّا فاقتلوه، ومن سب أصحابي فاضربوه\". وأخرجه الطبراني في \"أصغر معاجمه\" بلفظ \"من سب الأنبياء [قُتِل] (^١) ومن سب أصحابي جلد\" (^٢) وفيه عبيد الله العمري\n_________\n(^١) ساقطة من الأصل، والمثبت من \"المعجم الصغير\" للطبراني.\n(^٢) \"المعجم الصغير\" ١/ ٣٩٣ (٦٥٩).","vol":"31","page":543},{"text":"ضعفه النسائي جدًّا، وقال: كذاب، وفي الصحيح: \"من لكعب بن الأشرف فإنه يؤذي الله ورسوله؟ \" كما سلف، ووجه إليه من قتله غيلة دون دعوة بخلاف غيره من المشركين وعلل بالأذى، فدل أن قتله إياه كان لغير الإشراك بل الأذى، وكذلك قتل أبي رافع. قال البراء كان يؤذي رسول الله - ﷺ - ويُعين عليه. وفي حديث آخر أن رجلًا كان يسبه فقال: \"من يكفيني عدوي؟ \" فقال خالد: أنا فبعثه إليه فقتله (^١).\nقال ابن حزم: وهو حديث صحيح مسند رواه عن رسول الله - ﷺ - رجل من بلقين، قال ابن المديني: وهو اسمه، وبه يعرف.\nوذكر عبد الرزاق أنه - ﵇ - سبه رجل فقال: \"من يكفيني عدوي؟ \" فقال الزبير: أنا، فقتله (^٢). وفي \"صحيح مسلم\" أن رجلًا كان يتهم بأم ولد رسول الله - ﷺ - فقال لعلي: \"اذهب فاضرب عنقه\"، فوجده مجبوبًا (^٣).\nوفيه بيان واضح كما قال ابن حزم: أن من آذاه وجب قتله (^٤).\nوروى البزار عن ابن عباس - ﵄ - أن عقبة بن أبي معيط نادى يا معاشر قريش مالي أقتل من بينكم صبرًا؟ فقال له - ﵇ - \"بكفرك وافترائك على رسول الله\".\nوروى أن امرأة كانت تسبه فقال: \"من يكفيني عدوتي؟ \" فخرج إليها خالد فقتلها (^٥).\n_________\n(^١) انتهى من \"الشفا\" ٢/ ٢١٥ - ٢٢١.\n(^٢) \"مصنف عبد الرزاق\" ٥/ ٣٠٧ (٩٧٠٥).\n(^٣) مسلم (٢٧٧١) كتاب: التوبة، باب: براءة حرم النبي - ﷺ -.\n(^٤) \"المحلى\" ١١/ ٤١٣.\n(^٥) \"مصنف عبد الرزاق\" ٥/ ٣٠٧ (٩٧٠٥).","vol":"31","page":544},{"text":"وروي أن رجلًا كذب رسول الله - ﷺ - فبعث عليًّا والزبير إليه ليقتلاه، وروى ابن قانع أن رجلًا جاء إلى رسول الله - ﷺ - فقال: يا رسول الله، سمعت أبي يقول فيك قولًا قبيحًا فقتلته فلم يشق ذلك على رسول الله - ﷺ -، وبلغ المهاجر بن أبي أمية أمير اليمن لأبي بكر أن امرأة هناك في الردة غنَّت بسب رسول الله - ﷺ - فقطع يدها ونزع ثنيتها، فبلغ ذلك أبا بكر فقال له: لولا فعلت هذا لأمرتك بقتلها؛ لأن حد الأنبياء ليس يشبه الحدود.\nوعن ابن عباس - ﵄ -: هجت امرأة من خطمة رسول الله - ﷺ - فقال \"من لي بها؟ \" فقال رجل من قومها: أنا يا رسول الله فنهض فقتلها وأخبره، فقال: \"لا ينتطح فيها عنزان\". وعن ابن عباس أن أعمى كانت له أم ولد تسب رسول الله - ﷺ - فيزجرها فلا (تنزجر) (^١) فلما كانت ذات ليلة فقتلها وأعلم رسول الله - ﷺ - بذلك فأهدر دمها، أخرجه أبو داود والنسائي (^٢).\nوفي حديث أبي برزة الأسلمي: كنت يومًا جالسًا عند أبي بكر فغضب على رجل من المسلمين، وحكى القاضي إسماعيل وغيره من الأئمة في هذا الحديث أنه سب أبا بكر، ورواه النسائي وأبو داود من حديث يزيد بن رافع، عن حميد بن هلال، عن عبد الله بن مطرف بن عبد الله بن الشخير، عن أبي برزة: أتيت أبا بكر - ﵁ - وقد أغلظ لرجل فرده عليه قال: فقلت يا خليفة رسول الله دعني أضرب عنقه فقال: اجلس فليس ذاك إلا لرسول الله - ﷺ - (^٣). ولابن حزم: فقال أبو بكر:\n_________\n(^١) في (ص ١): ترجع.\n(^٢) أبو داود (٤٣٦١)، والنسائي ٧/ ١٠٧ - ١٠٨.\n(^٣) أبو داود (٤٣٦٣)، والنسائي ٧/ ١١٠.","vol":"31","page":545},{"text":"ليس هذا إلا لمن شتم رسول الله - ﷺ - (^١). وأخرجه الحاكم في \"مستدركه\" أيضًا (^٢)، قال القاضي أبو بكر محمد بن نصر: ولم يخالف عليه أحد، واستدل الأئمة بهذا الحديث على قتل من أغضب النبي - ﷺ - بكل ما أغضبه أو آذاه أو سبه، ومن ذلك كتاب عمر بن عبد العزيز إلى عامله بالكوفة وقد استشاره في قتل رجل سب عمر، فكتب إليه عمر أنه لا يحل قتل امرئ مسلم يسب أحدًا من الناس إلا رجلًا سب رسول الله - ﷺ -، فمن سبه فقد حل دمه، زاد ابن حزم: والذي نفسي بيده لو قتلته لأقتلنك به، ولو قطعته لقطعتك به، ولو جلدته أقدته منك، وإذا جاءك كتابي فسبه كالذي سبني واعف عنه (^٣).\nوقال مالك: من شتم الأنبياء قتل (^٤). فإن قلت: لما لم يقتل اليهودي الذي قال له: السام عليك، وهذا دعاء عليه، قلت: سلف الجواب عنه من كلام الطحاوي.\nوقال عياض: قيل له هذا كان أول الإسلام، والشارع كان في أوله يتألف على الإسلام الناس، ويميل قلوبهم إليه، ويحبب إليهم الإيمان ويزينه في قلوبهم ويدارئهم، ويقول (لأصحابه: \"إنما بعثتم ميسرين ولم تبعثوا معسرين\" (^٥) ويقول) (^٦): \"يسروا ولا تعسروا\" (^٧).\n_________\n(^١) \"المحلى\" ١١/ ٤١٠.\n(^٢) \"المستدرك\" ٤/ ٣٥٥.\n(^٣) \"المحلى\" ١١/ ٤١٠.\n(^٤) انظر: \"النوادر والزيادات\" ١٤/ ٥٢٧.\n(^٥) سلف برقم (٢٢٠) كتاب: الوضوء، باب: صب الماء على البول في المسجد.\n(^٦) من (ص ١).\n(^٧) سلف برقم (٦٩) كتاب: العلم، باب: ما كان النبي - ﷺ - يتخولهم بالموعظة والعلم كي لا ينفروا، ورواه مسلم برقم (١٧٣٢) كتاب: الجهاد والسير، باب: في الأمر بالتيسير وترك التنفير.","vol":"31","page":546},{"text":"فلما استقر الإسلام وأظهره الله على الدين كله قتل من قدر عليه، حتى ألقوا بأيديهم ولقوه مسلمين وبواطن المنافقين مستترة وحكمه على الظاهر، وأكثر تلك الكلمات إنما كان يقولها القائل (منهم) (^١) خفية أو مع أمثاله وينكرونها ويحلفون عليها حتى فاء كثير منهم باطنا (^٢). وذكر ابن حزم أن قول القائل: فإن هذِه قسمة ما أريد بها وجه الله تعالى (^٣)، كان في خيبر (^٤) وهو كان قبل أن يأمر الله تعالى نبيه بقتل المرتدين، وكذا حديث النبي الذي أدماه قومه (^٥).\nوقوله: \"لا يعلمون\" يعني: بنبوته، وقال بعض أئمتنا: ولعله لم يثبت عنده - ﵇ - من أقوالهم ما رفع إليه، وإنما نقله الواحد من لم يصل (رتبة) (^٦) الشهادة في هذا الباب من صبي أو عبد أو امرأة، والدماء لا تستباح إلا بعدلين، وعلى هذا يحمل أمر اليهودي في (السام) (^٧) وإنهم لووا به ألسنتهم ولم يبينوه، ألا ترى كيف نبهت عليه عائشة - ﵂ -، ولو كان صرح بذلك لم تنفرد بعلمه، ولهذا نبه الشارع على فعلهم وقلة صدقهم في سلامهم وخيانتهم في ذلك ليًّا بألسنتهم وطعنًا في الدين (^٨)، أو لعله رأى أنه ليس بصريح سب\n_________\n(^١) من (ص ١).\n(^٢) \"الشفا\" ٢/ ٢٢٥ - ٢٢٦.\n(^٣) سلف برقم (٣١٥٠) كتاب: فرض الخمس، باب: ما كان النبي - ﷺ - يعطي المؤلفة قلوبهم ..\n(^٤) ورد بهامش الأصل: لعله حنين.\n(^٥) \"المحلى\" ١١/ ٤١١.\n(^٦) من (ص ١)، وفي الأصل: في.\n(^٧) كذا في الأصل، وفي (ص ١): السلام.\n(^٨) \"الشفا\" ٢/ ٢٢٦ - ٢٢٧.","vol":"31","page":547},{"text":"ولا دعاء إلا بما لا بد له منه من الموت الذي لا بد من لحاقه لجميع البشر، وقيل: بل المراد: يسأمون دينكم، والسأم والسآمة: الملال، وهذا دعاء على سآمة الدين ليس بصريح سب كما ترجمه البخاري.\nوقال بعض علمائنا: ليس هذا بتعريض بالسب إنما هو تعريض بالأذى، وقد تقدم أن الإيذاء والسب في حقه - ﵇ - سواء.\nقال أبو محمد بن نصر: ولم يذكر في هذا الحديث هل كان هذا اليهودي من أهل العهد والذمة أو الحرب، ولا يترك موجب الأدلة للأمر المحتمل، والأولى من ذلك كله والأظهر من هذِه الوجوه مقصد الاستئلاف لعلهم يؤمنون، ولذلك ترجم البخاري بعد هذا على حديث القسمة المتقدم في الغزوات باب؛ من ترك قتال الخوارج للتألف ولئلا ينفر الناس عنه. فإن قلت: قد جاء في الحديث الصحيح عن عائشة - ﵂ -: ما انتقم رسول الله - ﷺ - لنفسه في شيء يؤتى إليه قط إلا أن تنتهك حرمات الله فينتقم لله (^١).\nفاعلم أن هذا لا يقتضي أنه لا ينتقم ممن سبه أو آذاه أو كذبه، فإن هذِه من حرمات الله التي انتقم لها، وإنما يكون ما لا ينتقم له منه فيما لا يتعلق بسوء أدب مما لم يقصد فاعله أذاه، لكن مما جبلت عليه الأعراب من الجفاء والجهل أو جبل عليه البشر من الغفلة كجبذ الأعرابي، وكرفع صوت الآخر عنده، وكما كان من تظاهر زوجيه عليه، وأشباه هذا مما يحسن الصفح عنه، أو يكون هذا مما آذاه به كافر، رجا بعد ذلك إسلامه، كعفوه عن اليهودي الذي سحره -قلت:\n_________\n(^١) سلف برقم (٣٥٦٠) كتاب: المناقب، باب: صفة النبي - ﷺ -، ورواه مسلم (٢٣٢٧) كتاب: الفضائل، باب: مباعدته - ﷺ - للآثام …","vol":"31","page":548},{"text":"لكنه لم يسلم- وعن الأعرابي الذي أراد قتله، وعن اليهودية التي سمته (^١).\nوذكر ابن حزم: أن اليهودية واليهودي والسحر كان يتعين قبل نزول سورة براءة، فهو منسوخ ولا يحل العمل بمنسوخ البتة (^٢).\nقال عياض: وأما من قال شيئًا من ذلك غير قاصد السب والإيذاء ولا معتقده، ولكنه تكلم بذلك جهلًا أو لضجر أو سكر اضطره إليه أو قلة ضبط لسانه وعجرفة وتهور في كلامه، فحكمه حكم الوجه الأول القتل دون تلعثم إذ لا يعذر أحد في الكفر لجهالة ولا لشيء مما ذكرناه إذا كان عقله في فطرته سليمًا، إلا من أكره وقلبه مطمئن بالإيمان (^٣)، قال محمد بن سحنون: المأسور يسب رسول الله - ﷺ - في أيدي العدو يقتل إلا أنه يعلم تبصره أو إكراهه، وعن ابن أبي زيد: لا يعذر بدعوى زلل اللسان في مثل هذا.\nوأفتى القابسي فيمن شتم الشارع في سكره بأنه يقتل؛ لأنه يظن به أن يعتقد هذا ويفعله في صحوه، وأيضًا فإنه حد لا يسقطه السكر كالقذف والقتل وسائر الحدود؛ لأنه أدخله على نفسه؛ لأن من شرب الخمر على علم من زوال عقله بها وإتيان ما ينكر منه، فهو كالعامد لما يكون بسببه، ولهذا ألزمناه الطلاق والعتاق والقصاص والحدود (^٤).\nوقد اختلف أئمتنا في رجل أغضبه رجل فقيل له: صل على محمد النبي، فقال: لا صلى الله على من صلى عليه، فقيل لسحنون: هو كمن\n_________\n(^١) \"الشفا\" ٢٢٩ - ٢٣٠.\n(^٢) \"المحلى\" ١١/ ٤١٧.\n(^٣) \"الشفا\" ٢/ ٢٣١.\n(^٤) المصدر السابق ٢/ ٢٣٢.","vol":"31","page":549},{"text":"شتم رسول الله - ﷺأو شتم الملائكة الذين يصلون عليه، قال: لا، إذا كان على وصف من الغضب؛ لأنه لم يكن مضمرًا الشتم (^١).\nوقال أصبغ وأبو إسحاق البرقي: لا يقتل؛ لأنه إنما شتم الناس (^٢)، وهذا نحو قول سحنون؛ لأنه لم يعذره بالغضب في شتمه - ﵇ -، ولكنه لما احتمل الكلام عنده ولم يكن معه قرينة تدل على (شتمه الشارع ولا الملائكة ولا ثم مقدمة يحمل عليها كلامه، بل القرينة تدل على) (^٣) أن مراده الناس غير هؤلاء، وذهب الحارث بن مسكين القاضي وغيره في مثل هذا إلى القتل (^٤). وعبارة ابن حزم: أصحابنا توقفوا في كفر من سب النبي - ﷺ - من المسلمين.\nوقالت طائفة: إنه ليس كفرًا، روينا عن علي - ﵁ - أنه قال: لا أوتى برجل قذف داود بالزنا إلا جلدته حدين (^٥).\nفصل:\nومن سب أحدًا من الصحابة جلد، وإن سب عائشة - ﵂ - قتل، كما ذكره في \"الزاهي\" عن مالك قال: لقوله تعالى: ﴿يَعِظُكُمُ اللهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا﴾ [النور: ١٧] فمن عاد لمثله كفر، ومن كفر قتل، (قال) (^٦): وفي سب أمهات المؤمنين غير عائشة قولان: أحدهما: يقتل؛ لأنه سب النبي - ﷺ - بسبه الحليلة. والثاني: أنها كالصحابي يحد\n_________\n(^١) المصدر السابق ٢/ ٢٣٥.\n(^٢) \"النوادر والزيادات\" ١٤/ ٥٢٩ - ٥٣٠.\n(^٣) من (ص ١).\n(^٤) \"الشفا\" ٢/ ٢٣٥.\n(^٥) \"المحلى\" ١١/ ٤٠٩.\n(^٦) من (ص ١).","vol":"31","page":550},{"text":"حد المفتري. قال: ومن قال لواحد منهم هو ابن زانية وأمه مسلمة حُد عند بعض أصحابنا حدين، حدًّا له بسبه أمه، وحدًّا لها لإيمانها.\nوقيل: من سب عائشة - ﵂ - بما في القرآن براءتها منه فهو كفر، وإن سبها بخلافه فلا.\nفصل:\nوقوله - ﵇ - لعائشة - ﵂ -: \"إن الله رفيق يحب الرفق\" قال الشيخ أبو الحسن بن القابسي: لم يقع في كل حديث، ويجب إثبات هذا الاسم لهذا الحديث لصحته؛ إذ الأسماء لا تؤخذ إلا من الكتاب والسنة والإجماع.\nواختلف الأصوليون هل تدخل الأسماء قياسًا مثل سيد وعارف؟\nفصل:\nرده - ﵇ - على اليهود: \"وعليكم\" رواه أنس - ﵁ - بالواو ورواية عائشة: \"بل عليكم\"، وفي رواية ابن عمر: \"عليك\"، وفي لفظ: \"عليكم\" بغير واو.\nوقال ابن أبي حبيب: لم يقل وعليك؛ لأنه إذا قلتها حققت على نفسك ما قال، ثم أشركته معك فيه، ولكن عليك كأنه رد عليه.\nوالقاضي أبو محمد يقول: الراد: وعليكم (^١) بالواو.\nوقال الشيخ أبو محمد في \"رسالته\": ومن قال عليك السلام بكسر السين: وهي الحجارة فقد قيل ذلك.\nوذكر عن ابن طاوس: يرد عليهم: علاك السام، أي: ارتفع عليك، والسام: الموت.\n_________\n(^١) \"المعونة\" ٢/ ٥٧٠.","vol":"31","page":551},{"text":"واختلف هل يرد ﵈؟ فأباه أكثر العلماء وسمح فيه بعضهم (^١).\nواختلف هل يبدءون؟ فمنعه الأكثر وأجازه بعضهم إذا كنت مفتقرًا إليه لحاجة (^٢)، وقد سلف كل ذلك في موضعه واضحًا.\n_________\n(^١) انظر: \"الآداب الشرعية\" ١/ ٣٨٩ - ٣٩٠.\n(^٢) المصدر السابق ١/ ٣٨٧ - ٣٨٩.","vol":"31","page":552},{"text":"<span data-type='title' id=toc-4114>٦ - باب قَتْلِ الخَوَارِجِ وَالْمُلْحِدِينَ بَعْدَ إِقَامَةِ الحُجَّةِ عَلَيْهِمْ</span>\nوَقَوْلِ اللهِ تَعَالَى ﴿وَمَا كَانَ اللهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ﴾ [التوبة: ١١٥]. وَكَانَ عبد الله ابْنُ عُمَرَ - ﵄ - يَرَاهُمْ شِرَارَ خَلْقِ اللهِ، وَقَالَ: إِنَّهُمُ انْطَلَقُوا إِلَى آيَاتٍ نَزَلَتْ فِي الكُفَّارِ فَجَعَلُوهَا عَلَى المُؤْمِنِينَ.\n\n٦٩٣٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا خَيْثَمَةُ، حَدَّثَنَا سُوَيْدُ بْنُ غَفَلَةَ: قَالَ عَلِيٌّ - ﵁ -: إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللهِ - ﷺ - حَدِيثًا فَوَاللهِ، لأَنْ أَخِرَّ مِنَ السَّمَاءِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكْذِبَ عَلَيْهِ، وَإِذَا حَدَّثْتُكُمْ فِيمَا بَيْنِي وَبَيْنَكُمْ فَإِنَّ الحَرْبَ خَدْعَةٌ، وَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «سَيَخْرُجُ قَوْمٌ فِي آخِرِ الزَّمَانِ، حُدَّاثُ الأَسْنَانِ، سُفَهَاءُ الأَحْلَامِ، يَقُولُونَ مِنْ خَيْرِ قَوْلِ البَرِيَّةِ، لَا يُجَاوِزُ إِيمَانُهُمْ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ، فَإِنَّ فِي قَتْلِهِمْ أَجْرًا لِمَنْ قَتَلَهُمْ يَوْمَ الْقِيَامَةِ» [انظر: ٣٦١١ - مسلم: ١٠٦٦ - فتح ١٢/ ٢٨٣]\n\n٦٩٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الْوَهَّابِ قَالَ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ وَعَطَاءِ بْنِ يَسَارٍ، أَنَّهُمَا أَتَيَا أَبَا سَعِيدٍ الخُدْرِيَّ فَسَأَلَاهُ عَنِ الحَرُورِيَّةِ: أَسَمِعْتَ النَّبِيَّ - ﷺ -؟. قَالَ: لَا أَدْرِي مَا الحَرُورِيَّةُ، سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَخْرُجُ فِي هَذِهِ الأُمَّةِ -وَلَمْ يَقُلْ مِنْهَا- قَوْمٌ تَحْقِرُونَ صَلَاتَكُمْ مَعَ صَلَاتِهِمْ، يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ حُلُوقَهُمْ -أَوْ حَنَاجِرَهُمْ- يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ، فَيَنْظُرُ الرَّامِى إِلَى سَهْمِهِ إِلَى نَصْلِهِ إِلَى رِصَافِهِ، فَيَتَمَارَى فِي الْفُوقَةِ، هَلْ عَلِقَ بِهَا مِنَ الدَّمِ شَيْءٌ» [انظر:\n\n٣٣٤٤ - مسلم: ١٠٦٤ - فتح ١٢/ ٢٨٣]","vol":"31","page":553},{"text":"٦٩٣٢ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانُ، حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي عُمَرُ، أَنَّ أَبَاهُ حَدَّثَهُ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ -وَذَكَرَ الْحَرُورِيَّةَ- فَقَالَ قَالَ النَّبِيُّ - ﷺ -: «يَمْرُقُونَ مِنَ الإِسْلَامِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ». [فتح ١٢/ ٢٨٣].\nتبويب البخاري هذا معناه أنه لا يجب قتل خارجي ولا غيره إلا بعد الإعذار عليه، ودعوته إلى الحق وتبيين ما التبس عليه، فإن أبى من الرجوع إلى الحق وجب قتاله بدليل الآية المذكورة توجب التأسي به تعالى فيمن وجب قتاله أن يبين له وجه الصواب ويدعى إليه.\nثم ساق البخاري في الباب أحاديث.\nوالتعليق الذي ذكره عن ابن عمر - ﵄ - ذكر مسلم في \"صحيحه\" معناه مسندًا (^١)، وفيه دليل على أنهم ليسوا بكفار؛ لأن الكافر لا يتأول كتاب الله بل يرده ويكذب به.\nوفي كتاب \"التبصير\" للإسفراييني: كان (عبد الله بن عمرو) (^٢) وعبد الله بن عمر وعبد الله بن عباس وابن أبي أوفى وجابر وأنس بن مالك وأبي هريرة وعقبة بن عامر وأقرانهم يوصون إلى أخلافهم بأن لا يسلموا على القدرية ولا يعودوهم، ولا يصلوا خلفهم، ولا يصلوا عليهم إذا ماتوا (^٣).\nالحديث الأول:\nحديث سُوَيْدِ بْنِ غَفَلَةَ قال: قَالَ عَلِيٌّ - ﵁ -: إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللهِ - ﷺ - (حَدِيثًا) (^٤) فَوَاللهِ، لأَنْ أَخِرَّ مِنَ السَّمَاءِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكْذِبَ\n_________\n(^١) رواه مسلم من حديث أبي ذر مرفوعًا (١٠٦٧) كتاب: الزكاة، باب: الخوارج شر الخلق والخليقة.\n(^٢) من (ص ١).\n(^٣) \"التبصير في الدين\" ١/ ٢١.\n(^٤) من (ص ١).","vol":"31","page":554},{"text":"عَلَيْهِ، وَإِذَا حَدَّثْتُكُمْ فِيمَا بَيْنِي وَبَيْنَكُمْ فَإِنَّ الحَرْبَ خَدْعَةٌ، وَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ «سَيَخْرُجُ قَوْمٌ فِي آخِرِ الزَّمَانِ، أحُدَّاثُ الأَسْنَانِ، سُفَهَاءُ الأَحْلَامِ، يَقُولُونَ مِنْ خَيْرِ قَوْلِ الْبَرِيَّةِ، لَا يُجَاوِزُ إِيمَانُهُمْ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ، فَإِنَّ فِي قَتْلِهِمْ أَجْرًا لِمَنْ قَتَلَهُمْ يَوْمَ الْقِيَامَةِ\".\nأخرجه البخاري عن عمر بن حفص، عن غياث، ثنا أبي، ثنا الأعمش، ثنا خيثمة، ثنا سويد به، وساقه في باب علامات النبوة عن محمد بن كثير، ثنا سفيان، عن الأعمش به (^١) كما سلف هناك.\nقال الإسماعيلي: خالف عيسى بن يونس فقال: عن الأعمش، حدثني عمرو بن مرة، عن خيثمة به. وهذا يبين أن في رواية البخاري انقطاعًا؛ لكنه صرح بالتحديث في خيثمة، فلعله سمعه من خيثمة مرة، ومرة من عمرو بن مرة، ووقع للدارقطني أن عيسى بن يونس رواه كرواية الجماعة وهو عجيب (^٢).\nقال الدارقطني: ورواه محمد بن طلحة عن الأعمش، عن زيد بن وهب، عن علي، ووهم فيه والصواب خيثمة، عن سويد ورواه أبو إسحاق السبيعي، واختلف عنه فرواه (إسرائيل) (^٣) عنه، عن قيس بن سويد، عن علي ووهم، ورواه يوسف بن إسحاق بن أبي إسحاق فضبطه عن أبي إسحاق، فقال عن أبي قيس الأودى، عن سويد، عن علي وهو الصواب (^٤).\n_________\n(^١) سلف برقم (٣٦١١) كتاب: المناقب، باب: علامات النبوة ..\n(^٢) \"العلل\" ٣/ ٢٢٨.\n(^٣) في (ص ١): إسحاق.\n(^٤) \"العلل\" ٣/ ٢٢٨ - ٢٢٩.","vol":"31","page":555},{"text":"ولفظ إبراهيم بن يوسف بن أبي إسحاق، عن أبيه، عن أبي إسحاق، عن أبي قيس عند البزار: \"قتالهم حق على كل مسلم\".\nوقال: رواه إسرائيل، عن أبي إسحاق، عن سويد، عن علي ولم يدخل إسرائيل بين أبي إسحاق وسويد أحدًا، وقد روي هذا المتن عن رسول الله - ﷺ - من وجوه، رواه أبو سعيد وأبو هريرة وسهل بن حنيف وأبو بكرة (^١).\nثم ساق من حديث أبي بكرة من طريق عثمان الشحام، عن مسلم بن أبي بكرة، عن أبيه (مرفوعًا) (^٢) \"سيخرج من أمتي أقوام أحداث الأسنان يقرءون القرآن لا يجاوز تراقيهم ألا إذا لقيتموهم فاقتلوهم ثم إذا لقيتموهم فاقتلوهم\" (^٣) يعني: اقتلوهم ثم قال: هذا الحديث لا نعلم أحدًا يرويه عن أبي بكرة إلا بهذا الطريق، وقد روي هذا الكلام عن النبي - ﷺ - ونحوه من وجوه بألفاظ مختلفة، وفي حديث أبي بكرة شيء ليس في حديث غيره، وفي لفظ: رأى النبي - ﷺ - رجلًا مطموم الشعر عليه ثوبان أبيضان فقال: \"إن هذا وأصحابه يمرقون من الدين كما يمرق السهم من الرمية، لا يتعلقون بشيء من الدين\" فقلنا: ألا نقتله؟ فقال: \"لا\" (^٤).\nوفي \"سنن أبي داود\" بإسناد جيد من حديث عبيدة، عن علي﵁ - مرفوعًا: \"لولا أن تبطروا لنبأتكم ما وعد الله الذين يقتلونهم\" (^٥).\n_________\n(^١) \"مسند البزار\" ٢/ ١٨٧ - ١٨٩.\n(^٢) من (ص ١).\n(^٣) رواه أحمد ٥/ ٣٦، \"المستدرك\" ٢/ ١٥٩.\n(^٤) رواه أحمد ٥/ ٤٢، والبزار كما في \"كشف الأستار\" ٢/ ٣٦١.\n(^٥) أبو داود (٤٧٦٣)، وصححه الألباني في \"صحيح ابن ماجه\" (١٣٧).","vol":"31","page":556},{"text":"وفي رواية: \"يخرج قوم من أمتي يقرءون القرآن ليست قراءتكم إلى قراءتهم بشيء، ولا صلاتكم إلى صلاتهم، ولا صيامكم إلى صيامهم بشيء يقرءون القرآن يحسبون أنه لهم وهو عليهم لا تجاوز صلاتهم تراقيهم يمرقون من الإسلام كما يمرق السهم من الرمية، لو يعلم الجيش الذين يصيبونهم ما قضي لهم على لسان نبيهم لاتَّكلوا عن العمل\" (^١).\nوفي \"الشريعة\" للآجري بإسناد جيد عن بكير، عن بسر، عن عبيد الله بن أبي رافع -مولى أم سلمة- عنه مرفوعًا أنه - ﵇ - وصف أناسًا: \"إني لأعرف صفتهم، يقولون الحق لا يجاوز تراقيهم (يمرقون) (^٢) هذا منهم -وأشار إلى حلقه- هم أبغض خلق الله إلى الله\" (^٣).\nالحديث الثاني:\nحديث أَبِي سَلَمَةَ وَعَطَاءِ بْنِ يَسَارٍ، أَنَّهُمَا أَتَيَا أَبَا سَعِيدٍ الخُدْرِيَّ فَسَأَلَاهُ عَنِ الحَرُورِيَّةِ: أَسمِعْتَ النَّبِيَّ - ﷺ -؟. قَالَ: لَا أَدْرِي مَا الحَرُورِيَّةُ، سمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"يَخْرُجُ فِي هذِه الأمّةِ -وَلَمْ يَقُلْ مِنْهَا- قَوْمٌ تَحْقِرُونَ صَلَاتَكُمْ مَعَ صَلاِتهِمْ، يَقْرَءُونَ القُرْآنَ لَا يُجَاوِز حَنَاجِرَهُمْ -أَوْ- حُلُوقَهُمْ يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ، فَيَنْظُرُ الرَّامِي، إِلَى سَهْمِهِ، إِلَى نَصْلِهِ، إِلَى رِصَافِهِ، فَيَتَمَارى فِي الفُوقَةِ هَلْ عَلِقَ بِهَا مِنَ الدَّمِ شَيْءٌ\" وقد سلف.\n_________\n(^١) رواه مسلم (١٠٦٦/ ١٥٦) كتاب: الزكاة، باب: التحريض على قتل الخوارج.\n(^٢) من (ص ١).\n(^٣) \"الشريعة\" ص ٣٠.","vol":"31","page":557},{"text":"وله: \"يقتلون أهل الإسلام ويدعون أهل الأوثان، والله لئن أنا أدركتهم لأقتلنهم قتل عاد\" (^١).\nولمسلم \"سيماهم التحليق هم شر الخلق أو من شر الخلق يقتلهم أدنى الطائفتين إلى الحق\" (^٢).\nوأخرجه أبو داود من حديث قتادة، عن أبي سعيد الخدري وأنس بن مالك مرفوعًا \"سيكون في أمتي اختلاف وفرقه، قوم يحسنون القول ويسيئون الفعل، يقرءون القرآن لا يجاوز تراقيهم، يمرقون من الدين مروق السهم، ثم لا يرجعون حتى يرتد على فرقة، فهم شر الخلق، والخليقة طوبى لمن قتلهم، يدعون إلى كتاب الله وليسوا منه في شيء، من قاتلهم كان أولى بالله منهم\" قالوا: يا رسول الله، ما سيماهم؟ قال: \"التحليق\" (^٣).\nوفي حديث قتادة، عن أنس - ﵁ - نحوه: \"سيماهم التحليق والتسبيد، فإذا لقيتموهم فاقتلوهم\" (^٤).\nقال أبو داود: التسبيد: استئصال الشعر.\nولابن ماجه: \"يخرج قوم في آخر الزمان -أو في هذِه الأمة\" وفيه: \"إذا لقيتموهم أو رأيتموهم فاقتلوهم\" (^٥).\nالحديث الثالث:\nحديث ابن وَهْبٍ: حَدَّثَنِي عُمَرُ أَنَّ أَبَاهُ حَدَّثَهُ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ\n_________\n(^١) سلف برقم (٣٣٤٤) كتاب أحاديث الأنبياء، باب: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا﴾\n(^٢) مسلم (١٠٦٥/ ١٤٩) كتاب: الزكاة، باب: ذكر الخوارج وحفاتهم.\n(^٣) أبو داود (٤٧٦٥) وصححه الألباني في \"صحيح الجامع\" (٣٦٦٨).\n(^٤) أبو داود (٤٧٦٦) وفيه: \"فإذا رأيتموهم فأنيموهم\"، وابن ماجه (١٧٥).\n(^٥) ابن ماجه (١٧٥)، وصححه الألباني (٨٠٥٤).","vol":"31","page":558},{"text":"-وَذَكَرَ الحَرُورِيَّةَ- فَقَالَ: قَالَ رسول الله - ﷺ -: \"يَمْرُقُونَ مِنَ الاسْلَامِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ\".\nوعمر هذا هو ابن محمد بن زيد بن عبد الله بن عمر بن الخطاب، أخو أبي بكر وعاصم وزيد وواقد، مدني عسقلاني اتفقا عليه، ولابن ماجه عنه مرفوعًا: \"يقرءون القرآن لا يجاوز تراقيهم، كلما خرج قرن قُطع\" قال ابن عمر: سمعت رسول الله - ﷺ - يقول: \"كلما خرج قرن قطع -أكثر من عشرين مرة- حتى يخرج في أعراضهم الدجال\" (^١).\nوفي الباب أحاديث غير من عددنا:\nأولًا: حديث عمار أنه قال لسعد بن أبي وقاص: أما سمعت رسول الله - ﷺ - يقول: \"يخرج قوم من أمتي يمرقون من الدين مروق السهم من الرمية يقتلهم علي بن أبي طالب؟ \" قال: نعم، ثلاث مرات. أخرج أبو القاسم الطبراني في \"الأوسط\" (^٢).\nوحديث جابر أخرجه مسلم وسلف في المغازي.\nوحديث ابن مسعود - ﵁ - مرفوعًا: \"يخرج في آخر الزمان قوم أحداث الأسنان\" الحديث أخرجه ابن ماجه (^٣).\nوحديث أبي ذر ورافع بن عمرو أخي الحكم الغفاري وابن عباس وأبي أمامة مرفوعًا مثل ذلك، وفي الأخير: \"إنهم كلاب النار\" ثلاثًا، للآجري مطولًا (^٤).\n_________\n(^١) ابن ماجه (١٧٤) وحسنه الألباني في \"صحيح الجامع\" (٨١٧١).\n(^٢) الطبراني في \"الأوسط\" ٤/ ٦٩ (٣٦٣٤)، قال الذهبي في \"ميزان الاعتدال\" ٣/ ٢٠٩: هذا حديث منكر.\n(^٣) ابن ماجه (١٦٨).\n(^٤) \"الشريعة\" ص ٣٣ - ٣٤ (٥٧).","vol":"31","page":559},{"text":"وله عن عائشة - ﵂ - بإسناد فيه جهالة، وذكرت الخوارج: سمعت رسول الله - ﷺ - يقول: \"إنهم شرار أمتي يقتلهم خيار أمتي\" (^١).\nولابن ماجه من حديث عبد الله بن أبي أوفي مرفوعًا: \"الخوارج كلاب النار\" (^٢) وحديث أبي برزة أخرجه النسائي، وفي أوله: فقام رجل أسود مطموم الشعر عليه ثوبان أبيضان، وقال: يا محمد ما عدلت في القسمة. وفي إسناده شريك بن شهاب، قال النسائي: ليس بالمشهور (^٣)، وأما ابن حبان فذكره في \"ثقاته\" (^٤).\nوفي \"الكامل\" للمبرد من حديث عبد الله بن عمر: \"وعلامتهم ذو الخويصرة\"، أو \"ذو الخبيصرة\" (^٥)، ويروى عن أبي - ﷺ - أنه نظر إلى رجل ساجد إلى أن صلى فقال: \"ألا رجل يقتله\" فحسر أبو بكر عن ذراعيه وانتضى السيف وضمد نحوه، ثم رجع إلى رسول الله - ﷺ - فقال: أأقتل رجلًا يقول لا إله إلا الله؟ فقال رسول الله - ﷺ -: \"ألا رجل يفعل\" ففعل عمر مثل ذلك، فلما كان في الثالثة قصد له عليٌّ فلم يره، فقال - ﵇ -\"لو قتل لكان أول فتنة أو آخرها\" (^٦).\nفصل:\nكل من خرج على الإمام الحق الذي اتفقت الجماعة عليه يسمى خارجيًّا، سواء كان في زمن الصحابة أو بعدهم، كما نبه عليه الشهرستاني في \"نحله\" (^٧).\n_________\n(^١) السابق ص ٣٢ (٥٥).\n(^٢) ابن ماجه (١٧٣).\n(^٣) \"سنن النسائي\" (٤١٠٣).\n(^٤) \"الثقات\" ٤/ ٣٦٠.\n(^٥) وفي \"الكامل\" ذو الخنيصرة ٢/ ٢٤٥.\n(^٦) رواه الحارث في \"مسنده\" كما في بغية الحارث ص ٢٢٠ (٧٠١).\n(^٧) \"الملل والنحل\" ص ١١٤.","vol":"31","page":560},{"text":"والحرورية: هم الذين قال فيهم الشارع \"يحقر أحدكم صلاته مع صلاتهم\" وهم المارقة الذين قال فيهم \"سيخرج من ضئضئ هذا قوم يمرقون من الدين\" إلى آخره، وأولهم ذو الخويصرة وآخرهم ذو الثدية وخروجهم قسمان: بدعتهم في الإمامة إذ جوزوها في غير قريش وكل من ينصبونه برأيهم، وهم أشد الناس قولًا بالقياس، وجوزوا ألا يكون في العالم إمام أصلًا، وإن احتيج إليهم فيجوز ولو عبدًا، وتخطيئهم عليًّا في التحكيم، وزادوا إلى الكفر واللعن وطعنوا على عثمان للأحداث التي عدوها، وطعنوا في أصحاب الجمل وصفين.\nوقال الإسفرائيني في \"تبصيره\": يزعمون أن عليًّا وعثمان وأصحاب المل وصفين والحكمين وكل من رضي بالحكمين كفروا كلهم، وأن من أذنب ذنبًا من المسلمين فهو كافر ويخلد في النار، وهم عشرون فرقة.\nوقال الآجري: لم يختلف العلماء قديمًا وحديثًا أن الخوارج قوم سوء عصاة لله ولرسوله، وهم قوم يتأولون القرآن على ما يهوون، وهم الشراة الأرجاس الأنجاس (^١).\nوبإسنادنا إلى المبرد قال: جاء في الحديث أن عليًّا تلى بحضرته ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣)﴾ الآية [الكهف: ١٠٣]. فقال علي - ﵁ - أهل حروراء منهم (^٢)، ويروى عن أبي الجلد أنه نظر إلى نافع بن الأزرق وإلى توغله وتعمقه، فقال: إني أجد لجهنم سبعة أبواب وأن أشدها حرًّا للخوارج فاحذر أن تكون منهم (^٣).\n_________\n(^١) \"الشريعة\" ص ٢٣.\n(^٢) \"الكامل في اللغة والأدب\" ١/ ٢٣٦.\n(^٣) المرجع السابق ١/ ٢٤٦.","vol":"31","page":561},{"text":"وقال الحسن بن أبي الحسن: دعاهم علي - ﵁ - إلى دين الله: ﴿جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ﴾ الآية [نوح: ٧] فصار إليهم أبو الحسن فطحنهم طحنًا.\nوعند عبد الرزاق، عن معمر، عن أبيه أن رجالًا سألوا ابن سيرين فقالوا: أتينا الحرورية زمان كذا وكذا، فإذا هم لا يسألون عن شيء غير أنهم يقتلون من لقوا، فقال ابن سيرين: ما علمت أن أحدًا كان يتحرج من قتل هؤلاء (^١).\nفصل:\nقام الإجماع على أن الخوارج إذا خرجوا على الإمام (العدل) (^٢) وشقوا عصى المسلمين ونصبوا راية الخلاف أن قتالهم واجب، وأن دماءهم هدر، وأنه لا يتبع مهزومهم ولا يجهز على جريحهم (^٣).\nقال مالك: فإن خيف منهم عودة أجهز على جريحهم وأتبع مدبرهم (^٤)، وإنما يقاتلون من أجل خروجهم علي الجماعة، والدليل على ذلك أنه - ﵇ - إنما أذن في قتلهم عند خروجهم لقوله: \"يخرج في آخر الزمان قوم سفهاء الأحلام\" ثم قال: \"فأينما لقيتموهم فاقتلوهم\" فبان بذلك أنه لا سبيل للإمام على من كان يعتقد الخروج عليه أو يظهر ذلك بقول ما لم ينصب حربًا أو يخف سبيلًا، وهذا إجماع من سلف الأمة وخلفها، كما نبه عليه الطبري، وقد سئل الحسن\n_________\n(^١) \"مصنف عبد الرزاق\" ١٠/ ١١٩ (١٨٥٧٩).\n(^٢) من (ص ١).\n(^٣) \"مراتب الاجماع\" ص ٢٠٩، \"الإقناع\" ٣/ ١٠٨٩.\n(^٤) انظر: \"النوادر الزيادات\" ١٤/ ٥٣٩.","vol":"31","page":562},{"text":"البصري عن رجل رأى رأي الخوارج فقال: العمل أملك بالناس من الرأي، إنما يجازي الله تعالى الناس بالأعمال.\nقال الطبري: وهذا الذي قاله الحسن إنما هو فيما كان من رأي لا يخرج صاحبه من ملة الإسلام، فأما الذي يخرج فإن الله تعالى أخبر أنه يحبط عمل صاحبه (^١).\nفصل:\nأسلفنا سبب تسميتهم خوارج، وأن سببه قوله - ﵇ -: \"سيخرج في آخر الزمان\" وأول خارج خرج أهل النهروان، خرجوا على علي - ﵁ - حين حكم الحكمين بينه وبين معاوية، وقالوا: لا حكم إلا لله، فقال علي - ﵁ - كلمة حق أريد بها باطل. وشهدوا على علي بالكفر، وقالوا له: شككت في أمرك، وخلعت نفسك من الخلافة، وتركت قتال أهل البغي، فإن تبت رجعنا إليك، فناشدهم الله، واحتج عليهم ابن عباس بأن الله تعالى حكم في الصيد وفي رجل وامرأة، والحكم في الله فلم يبعها، ورد مدبرها أفضل، فقال ابن الكواء: (قتلهم) (^٢) الله، إنهم قوم خصمون.\nفصل:\nوأما قوله: \"يمرقون من الدين\" فالمروق عند أهل اللغة: الخروج، يقال: مرق من الدين مروقًا خرج ببدعة أو ضلالة، ومرق السهم من الغرض: إذا أصابه ثم نفذه، ومنه قيل للمرق: مرق لخروجه، ومرق السهم من الرمية، أي: المرمية، فعيلة بمعنى مفعولة، وجمهور\n_________\n(^١) انظر: ابن بطال ٨/ ٥٨٥.\n(^٢) كذا في الأصل، وورد في الهامش: لعله أخبر.","vol":"31","page":563},{"text":"العلماء على أنهم في خروجهم ذلك غير خارجين من جملة المؤمنين؛ لقوله - ﵇ -: \"فيتمارى في الفوق\" لأن التماري: الشك، وإذا وقع الشك في ذلك لم يقطع عليهم بالخروج الكُلِّي من الإسلام؛ لأن من ثبت له عقد الإسلام بيقين لم يحكم له بالخروج منه إلا بيقين، وقد روي عن علي من غير طريق أنه سئل عن الخوارج من أهل النهروان أكفارٌ هم؟ قال: من الكفر فروا. قيل: فمنافقون؟ قال: المنافق لا يذكر الله إلا قليلًا. قيل: فما هم؟ قال: قوم ضل سعيهم وعموا عن الحق، بغوا علينا فقاتلناهم (^١).\nوروى وكيع عن مسعر، عن عامر بن شقيق، عن أبي وائل، عن علي - ﵁ - قال: لم نقاتل أهل النهروان على الشرك (^٢).\nفصل:\nوقول ابن عمر - ﵄ -: (إنهم (انطلقوا) (^٣) إلى آيات في الكفار فجعلوها في المؤمنين) يدل أنهم ليسوا كفارًا كما أسلفناه.\nقال أشهب: وقعت الفتنة والصحابة متوافرون، فلم يروا على من قاتل على تأويل القرآن قصاصًا في قتل ولا حد في وطء (^٤)، وبهذا قال مالك وابن القاسم. وخالف ذلك أصبغ، فقال: يقتل من قتل إن طلب ذلك وليه كاللص يتوب قبل أن يقدر عليه (^٥). وهو مخالف لما ذكرناه عن الصحابة، وعن مالك وأصحابه.\n_________\n(^١) \"مصنف عبد الرزاق\" ١٠/ ١٥٠ (١٨٦٥٦).\n(^٢) \"التمهيد\" ٢٣/ ٣٣٧.\n(^٣) في (ص ١): (عمدوا).\n(^٤) ابن بطال ٨/ ٥٨٦، وفي \"المدونة\" القول لابن شهاب ١/ ٤٠٩ - ٤١٠.\n(^٥) \"النوادر والزيادات\" ١٤/ ٥٤٥.","vol":"31","page":564},{"text":"فقال مالك: ما وجده أحد من ماله بعينه عندهم أخذه (^١)، وهو قول الكوفيين والأوزاعي والشافعي (^٢)، وقد روي عن بعض أهل الكلام وأهل الحديث أن أهل البدع كفار ببدعهم، وهو قول أحمد (^٣)، وأئمة الفتوى بالأمصار على خلاف هذا، وروي عن مالك التكفير فيمن يقول بخلق القرآن، فإن احتج من كفرهم بحديث أبي سعيد: \"يخرج في هذِه الأمة\" ولم يقل: منها، وهو دليل على أنهم ليسوا من جملة المؤمنين، وقد تقدم: \"إن أدركتهم لأقتلنهم قتل عاد\"، فيقال لهم: وقد روي في حديث أبي سعيد أنه - ﵇ - قال: \"يخرج من أمتي\" وقد أسلفناه، وساقه ابن بطال من حديث مجالد عن أبي الوداك عنه (^٤)، وحديث أبي ذر \"إن بعدي من أمتي\" وحديث ابن عباس \"ليقرأن القرآن ناس من أمتي ثم يمرقون\"، وحديث عائشة: \"هم شرار أمتي\" وقوله: \"قتل عاد\" هو بالرفع على الأكثر، أي: مثل قتلهم، وروي بالفتح أي: على مثل قتلهم، وقتلهم إنما كان على الكفر.\nفصل:\nروينا في كتاب أبي جعفر القابسي في المنام الذي رأى به سيدنا رسول الله - ﷺ -، وفيه قلت: يا رسول الله، الخبر الذي رواه كعب بن مالك وأبو أمامة وأنس أن أمتك تفترق على ثلاث وسبعين فرقة. قال: بلى، ستفترق أمتي كل هذِه الفرق، وستدركهم رحمة الله وشفاعتي.\n_________\n(^١) \"المدونة\" ١/ ٤٠٧.\n(^٢) \"مختصر اختلاف العلماء\" ٣/ ٥٢٠، \"الإشراف\" ٣/ ٣٥٦.\n(^٣) \"المغني\" ١٢/ ٢٥٦.\n(^٤) \"شرح ابن بطال\" ٨/ ٥٨٦.","vol":"31","page":565},{"text":"ثم إن الأصل الذي أصلوه بأن يرجع الابتداع إلى أربعة مذاهب: الخوارج والشيعة والاعتزال والإرجاء، وكل واحد منهم على ثمانية عشر صنفًا، والابتداع كثير وكله داخل في: (رحمة الله وشفاعتي).\nقلت: فمن قال إن الله جسم؟ فقال: إنه لم يرد بذلك تشبيهًا إنما أراد إثباتًا. فقلت القدرية؟ فقال: إنهم لا يريدون (^١) بذلك نفي القدرة إنما أرادوا انتساب المعصية إلى أنفسهم، قلت: فالخوارج؟ قال: هم قوم وقعوا في الظلمة وهؤلاء كلهم من صدق الله وصدقني فيما بلغت، ويعادون أعداء الإسلام، ويوالون أولياءه، ويعلمون أن الله واحد وأني رسوله وأنهم مبعوثون بعد موتهم، ويجزون بأعمالهم، داخلون في رحمة الله وشفاعتي.\nقلت: فحديث العلاء عن أبيه، عن أبي هريرة - ﵁ -: \"ليذادن عن حوضي رجال؟ \" (^٢). فقال: هم قوم من مؤلفة القلوب لما مت طابقوا المنافقين فشكوا وارتدوا، وكانوا قبل الإسلام زنادقة، فلما فارقتهم رجعوا إلى دينهم وليس لهؤلاء في رحمة الله ولا في شفاعتي نصيب.\nفصل:\nوأما أهل الأهواء الذين على الإسلام مثل الإباضية والقدرية وشبههما ممن هو على خلاف ما عليه جماعة المسلمين من البدع والتحريف بتأويل كتاب الله، فإنهم يستتابون أظهروا ذلك أم أسروه، فإن تابوا وإلا قتلوا، وبذلك عمل عمر بن عبد العزيز (^٣)، ومن قتل منهم فميراثه لورثته؛ لأنهم مسلمون، وهذا إجماع وإنما قتلوا لرأيهم السوء.\n_________\n(^١) في الأصل: (يرون)، والمثبت من (ص ١).\n(^٢) مسلم (٢٤٩) كتاب: الطهارة، باب: استحباب إطالة الغرة.\n(^٣) \"الموطأ\" ٢/ ٩٠٠ (١٥٩٧)، \"سنن البيهقي الكبرى\"١٠/ ٢٥ (٢٠٦٧٢).","vol":"31","page":566},{"text":"وذكر ابن المنذر، عن الشافعي أنه لا يستتاب القدري وذم الكلام ذمًّا (شديدًا) (^١)، وقال؛ لأن يلقى الله العبد بكل ذنب ما خلا الشرك خير له من أن يلقاه بشيء من الأهواء (^٢). وقال عبد الرحمن بن مهدي: لا أعرض أحدًا من أهل الأهواء على السيف إلا الجهمية؛ فإنهم يقولون قولًا منكرًا.\nوسئل سحنون عن قول مالك في أهل الأهواء لا يصلى عليهم، فقال: لا أرى ذلك ويصلى عليهم (^٣). ومن قال لا يصلى عليهم كفَّرهم بذنوبهم، وإنما قاله مالك أدبًا لهم، قيل له: فيستتابون، فإن تاب وإلا قتل له كما قال مالك، قال: أما من كان بين أظهرنا فلا يقتل، وإنما يضرب مرة بعد أخرى ويحبس وينهى الناس عن مجالسته والسلام عليه تأديبًا له كما فعل عمر - ﵁ - بصبيغ، حكي عنه بعد أدبه، ونهى الناس عنه (^٤)، فقد مضت السنة فيمن لم يتب من عمر ومضت فيمن تاب من أبي بكر، قيل له: فهؤلاء الذين نصبوا الحرب وماتوا عن الجماعة وقتلهم الإمام هل يصلى عليهم؟ قال: نعم، وهم من المسلمين، وليس بذنوبهم التي استوجبوا بها القتل ترك الصلاة عليهم، ألا ترى أن المحصن الزاني والمحارب والقاتل عمدًا قد وجمب عليهم القتل ولا تترك الصلاة عليهم، قيل له: فما تقول في الصلاة خلف أهل البدع؟ قال: لا تعاد في وقت ولا بعده، وبذلك يقول أصحاب مالك أشهب والمغيرة وغيرهما، وإنما يعيد من صلى\n_________\n(^١) من (ص ١).\n(^٢) \"الإشراف\" ٣/ ١٦٩.\n(^٣) \"النوادر والزيادات\" ١٤/ ٥٤٠ - ٥٤١.\n(^٤) \"النوادر والزيادات\" ١٤/ ٥٤٠، ٥٤١، ١/ ٦١٣.","vol":"31","page":567},{"text":"خلف نصراني وهو مسلم، فكما تجوز صلاته لنفسه كذلك تجوز لغيره إذا صلى خلفه، بخلاف النصراني، ومن يوجب الإعادة أبدًا أنزله منزلة النصراني وركب قياس قول الإباضية والحرورية الذين يكفرون الناس بالذنوب (^١)، وقد أسلفنا في كتاب الصلاة في باب: إمامة المفتون والمبتدع الاختلاف في الصلاة خلفهم.\nفصل:\nواختلفوا في (نفوذ) (^٢) شهادتهم فردها مالك (^٣) وأحمد وإسحاق (^٤).\nقال أبو هريرة: القدرية نصارى هذِه الأمة ومجوسها، وقال ابن أبي ليلى والثوري والشافعي وأبو حنيفة: يجوز شهادة أهل الأهواء الخوارج والرافضة والقدرية والمرجئة إذا لم يستحل الشاهد منهم شهادة الزور (^٥).\nقال الشافعي: لا أرد شهادة أحد بشيء من التأويل له وجه يحتمله، إلا أن يكون منهم الرجل بائن المخالفة تباين العدو فأرده من جهة العداوة، قال: وشهادة من يرى إنفاذ الوعيد خير من شهادة من يستخف بالذنوب.\nوأما ابن المنذر فذكر، عن شريك أنه لا تجوز شهادة أهل الأهواء وعدد من ذكرنا، قال: وبه قال أحمد وإسحاق وأبو ثور قال: وقال أبو عبيد: البدع والأهواء كلها نوع واحد في الضلال كما قال\n_________\n(^١) \"النوادر والزيادات\" ١٤/ ٥٤١.\n(^٢) في (ص ١). (رد).\n(^٣) \"النوادر والزيادات\" ٨/ ٢٩٢.\n(^٤) انظر: \"المغني\" ١٢/ ٢٥٧.\n(^٥) \"الاستذكار\" ٢٦/ ١٠٤.","vol":"31","page":568},{"text":"ابن مسعود في حديثه: \"كل بدعة ضلالة، وكل ضلالة في النار\" (^١) فلا أرى لأحد منهم شهادة إذا ظهر فيها غلوه، وميله عن السنة للآثار المتواترة، ألا ترى إلى قول سعد في الخوارج فأولئك قوم زاغوا فأزاغ اللهُ قُلُوبَهُمْ وقال - ﵇ - فيهم \"يمرقون من الدين كما يمرق السهم من الرمية\"، وقال حذيفة: الذين يقولون الإيمان قول بلا عمل فلا حظ لهم في الإسلام، وقال أبو حنيفة: كل من نسب إلى هوى يعرف بالمجانة والفسق فأرده للمجانة التي ظهرت فيه (^٢).\nفصل:\nوقول علي - ﵁ -: (فإذا حدثتكم فيما بيني وبينكم فإن الحرب خدعة).\nقال ذلك في وقت قتاله للخوارج، معناه: أن المعاريض جائزة على ما جاء عن (عمر) (^٣) - ﵁ - أنه قال: في المعاريض مندوحة عن الكذب (^٤)، وليس في هذا جواز إباحة الكذب الذي هو خلاف الحق؛ لأن ذلك منهي عنه في الكتاب والسنة، وإنما رخص في الحرب وغيره في المعاريض فقط؛ لأنه - ﵇ - قال: \"وإياكم والكذب فإنه يهدي إلى الفجور والفجور يهدي إلى النار\" (^٥)، وقد سلف في الصلح في باب ليس بالكاذب الذي يصلح بين الناس (^٦)، مذاهب العلماء فيما يجوز من الكذب وما لا يجوز، وسلف شيء منه في باب الكذب في\n_________\n(^١) النسائي ٣/ ١٨٨.\n(^٢) انظر: \"المغني\" ١٤/ ١٤٨ - ١٤٩.\n(^٣) كذا بالأصول، وفي مصادر التخريج: عمران بن حصين.\n(^٤) \"مصنف ابن أبي شيبة\" ٥/ ٢٨٣ (٢٦٠٨٧) من حديث عمران بن حصين.\n(^٥) سلف برقم (٦٠٩٤) ورواه مسلم (٢٦٠٧) من حديث عبد الله بن مسعود، وهذا اللفظ لمسلم.\n(^٦) سلف برقم (٢٦٩٢).","vol":"31","page":569},{"text":"الحرب والجهاد (^١)، وشيء في باب المعاريض مندوحة عن الكذب في كتاب الأدب (^٢) بما يقتضيه التبويب.\nفصل:\nومعنى الحرب خدعة أي: ينقضي أمرها بخدعة واحدة، ولغة النبي - ﷺ - بالفتح، ويروى: بالضم وفيه الكسر أيضًا.\nوقوله: (\"في آخر الزمان\") يعني: زمن الصحابة، قاله ابن التين.\nوقوله: (\"أحداث الأسنان\") أي: شباب، يقال: رجل حدث، فإن ذكرت السن قلت: حديث السن، وجمع حديث حداث ككريم وكرام.\nقال ابن التين: ورويناه بضم الحاء وتشديد الدال.\nوقوله: (\"سفهاء الأحلام\") أي: عقولهم رديئة، قال الداودي: (ويقول) (^٣) أمثالهم سفهاء.\nوقوله: (\"يقولون من خير قول البرية\")، أي: يحسنون القراءة ويحرفون في التأويل.\nقال الجوهري: والحنجرة: الحلقوم (^٤)، وقال الداودي: هي في الحلق عند المذبح، والمعنى: أنهم لما تأولوا القرآن على غير تأويله لم يرتفع إلى الله ولا أثابهم عليه، إذ كانت أعمالهم لهم مخالفة لسفك دماء من حرم الله دمه وأخافهم سبيله، ويشهد لهذا قوله تعالى ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ الآية [فاطر: ١٠]، فبان بهذا أن الكلم الطيب\n_________\n(^١) سلف برقم (٣٠٣١) كتاب: الجهاد والسير.\n(^٢) سلف برقم (٦٢٠٩).\n(^٣) من (ص ١).\n(^٤) \"الصحاح\" ٢/ ٦٢٤.","vol":"31","page":570},{"text":"إنما يصعد إلى الله إذا صحبه عمل صالح يرفعه، ومتى لم يصحبه عمل لم يثب قائله ولا كان له في قوله غير العناء، وهذا يدل على أن الإيمان: قول وعمل.\nفصل:\nالحرورية، بفتح الحاء وضم الراء: منسوبون إلى قرية كانت أول مجتمعهم وتعاقدهم بها، ومنها حكموا وهي تمد وتقصر، والنصل: حديدة السهم، والرصاف: العقب الذي فوق مدخل السهم، كذا في ابن بطال (^١).\nوعبارة ابن التين: إنه العصب يشد فوق مدخل العقب، (وعبارة الأحداني) (^٢): العقب الذي فوق الرعط، والرعط: مدخل النصل في السهم، وقال الداودي: إنه ما قارب الحديد من العود، وقيل: هو الأنبوب، وهو بضم الراء وكسرها.\nقال ابن التين: رويناه بهما جميعًا، وقال ابن سيده في \"مخصصه\" أبو عبيد: واحده رصفة، ابن السكيت: رصفته، أرصفه رصفًا، وشددت عليه الرصاف، أبو حنيفة: رصفه ورصفة، والجمع رصف ورصاف وأرصاف، وهي عقبة تشد على حمالة القوس العربية إلى عجسها (^٣).\nوفي \"المحكم\": هو العقب الذي يلوى فوق رعظ السهم إذا انكسر، وأما قول الشاعر:\n(معابل) (^٤) غير أرصاف ولكن\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٥٩٠.\n(^٢) من (ص ١).\n(^٣) \"المخصص\" ٣/ ٦١.\n(^٤) في الأصل: معالم، والمثبت من \"لسان العرب\".","vol":"31","page":571},{"text":"لمصدر، وجمع رصفة علي رصف كشجرة وشجر، ثم جمع رصف علي أرصاف كأشجار، وأراد ظهار ريش أسود وهي الرصافة، وجمعها رصاف، والأرصفة والرصفة، وأرى أبا حنيفة جعل الرصاف واحدًا (^١)، وفي \"الجامع\": الواحد رصافة.\nفصل:\nوالفوق من السهم: موضع الوتر من السهم، وهما فوقان، قال في \"المخصص \": وجمعه أفواق وفوق، وفوقة بكسر الفاء وفتحها مقلوب.\nوعن أبي حنيفة: فوق وفوقة قال: وقيل: إن الفوق جمع فوقة، والقفا جمع قفوة، وقد يجعل الفوق واحدًا والجمع أفواقًا (^٢)، وقال في \"المحكم\": أقفت السهم وأوقفته ووقفت به كلاهما على القلب: وضعته في الوتر للرمي به (^٣).\nوفي \"الجامع\": الفوق من السهم: رأس السهم حيث يقع الوتر.\nفصل:\nوقوله (\"ويتمارى في الفوقة: هل علق بها من الدم شيء؟ \") هو بكسر اللام من علق.\n_________\n(^١) \"المحكم\" ٨/ ٢٠٥.\n(^٢) \"المخصص\" ٢/ ٣٥.\n(^٣) \"المحكم\" ٨/ ٢٠٥.","vol":"31","page":572},{"text":"<span data-type='title' id=toc-4115>٧ - باب مَنْ تَرَكَ قِتَالَ الْخَوَارِجِ لِلتَّأَلُّفِ، وَأَنْ لَا يَنْفِرَ النَّاسُ عَنْهُ</span>\n٦٩٣٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يَقْسِمُ جَاءَ عَبْدُ اللهِ بْنُ ذِي الْخُوَيْصِرَةِ التَّمِيمِيُّ فَقَالَ: اعْدِلْ يَا رَسُولَ اللهِ. فَقَالَ: «وَيْلَكَ مَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ؟». قَالَ عُمَرُ بْنُ الْخَطَّابِ: دَعْنِي أَضْرِبْ عُنُقَهُ. قَالَ: «دَعْهُ، فَإِنَّ لَهُ أَصْحَابًا يَحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِ، وَصِيَامَهُ مَعَ صِيَامِهِ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، يُنْظَرُ فِي قُذَذِهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، يُنْظَرُ فِي نَصْلِهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ فِي رِصَافِهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ فِي نَضِيِّهِ فَلَا يُوجَدُ فِيهِ شَيْءٌ، قَدْ سَبَقَ الفَرْثَ وَالدَّمَ، آيَتُهُمْ رَجُلٌ إِحْدَى يَدَيْهِ -أَوْ قَالَ: ثَدْيَيْهِ- مِثْلُ ثَدْيِ المَرْأَةِ -أَوْ قَالَ: مِثْلُ البَضْعَةِ- تَدَرْدَرُ، يَخْرُجُونَ عَلَى حِينِ فُرْقَةٍ مِنَ النَّاسِ». قَالَ أَبُو سَعِيدٍ: أَشْهَدُ سَمِعْتُ مِنَ النَّبِيِّ - ﷺ - وَأَشْهَدُ أَنَّ عَلِيًّا قَتَلَهُمْ وَأَنَا مَعَهُ، جِيءَ بِالرَّجُلِ عَلَى النَّعْتِ الَّذِي نَعَتَهُ النَّبِيُّ - ﷺ -. قَالَ: فَنَزَلَتْ فِيهِ: ﴿وَمِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقَاتِ﴾ [التوبة: ٥٨]. [انظر: ٣٣٤٤ - مسلم: ١٠٦٤ - فتح ١٢/ ٢٩٠].\n\n٦٩٣٤ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الشَّيْبَانِيُّ، حَدَّثَنَا يُسَيْرُ بْنُ عَمْرٍو قَالَ: قُلْتُ لِسَهْلِ بْنِ حُنَيْفٍ: هَلْ سَمِعْتَ النَّبِيَّ - ﷺ - يَقُولُ فِي الْخَوَارِجِ شَيْئًا؟ قَالَ: سَمِعْتُهُ يَقُولُ -وَأَهْوَى بِيَدِهِ قِبَلَ العِرَاقِ-: «يَخْرُجُ مِنْهُ قَوْمٌ يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الإِسْلَامِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ». [مسلم: ١٠٦٨ - فتح ١٢/ ٢٩٠].\nذكر فيه حديث أَبِي سَعِيدٍ - ﵁ - قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يَقْسِمُ جَاءَ عَبْدُ اللهِ ابْنُ ذِي الخُوَيْصِرَةِ التَّمِيمِيُّ فَقَالَ: اعْدِلْ … الحديث، سلف بطوله في باب: علامات النبوة.","vol":"31","page":573},{"text":"وقال هنا: \"يُنْظَرُ فِي قُذَذه فَلَا يُوجَدُ فِيهِ شَيْءٌ\" إلى آخر الحديث.\nوحديث الشيباني -وهو أبو إسحاق الشيباني سليمان- ثَنَا يُسَيْرُ بْنُ عَمْرو -ويقال: بالهمز بدل الياء- المحاربي، قَالَ: قُلْتُ لِسَهْلِ بْنِ حُنَيْفٍ: هَلْ سَمِعْتَ النَّبِيَّ - ﷺ - يَقُولُ فِي الخَوَارجِ شَيْئًا؟ قَالَ: سَمِعْتُهُ يَقُولُ -وَأَهْوى بِيَدِهِ قِبَلَ العِرَاقِ-: \"يَخْرُجُ مِنْهُ قَوْم يَقْرَءُونَ القُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الإِسْلَامِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ\".\nواعترض الإسماعيلي فقال: الحديث الأول إنما هو في ترك القتل لا القتال المنفرد الذي لا يُقَاتِل كيف يُقَاتَل؟ فإذا أظهروا رأيهم ونصبوا للقتال فقتالهم حينئذٍ واجب، وإنما ترك قتل ذي الخويصرة؛ لأنه لم يكن أظهر ما قد يستدل بمثله على ما رواه؛ لأن قتل من يظهر عند الناس العبادة والصلاح قبل استحكام أمر الإسلام ورسوخه في قلوب الأبعدين منفر لهم عن الدخول في الإسلام، وكذا قال الداودي.\nقوله: (باب: من ترك). ليس بشيء، لم يكن له فيه يومئذ مقاتل. ولو قال: لم يقتل لأصاب، وتسميته إياهم من الخوارج لم يكن يومئذٍ هذا الاسم، إنما سموا به لخروجهم على علي - ﵁ -.\nوقال ابن بطال: لا يجوز ترك قتال من خرج على الأمة وشق عصاها، وأما ذو الخويصرة فإنما ترك الشارع قتله؛ لأنه عذره لجهله، وأخبر أنه من قوم يخرجون ويمرقون من الدين، فإذا خرجوا وجب قتالهم (^١).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٥٩١.","vol":"31","page":574},{"text":"وقد أخبرت عائشة - ﵂ - أنه - ﵇ - لم يكن ينتقم لنفسه إلا أن تنتهك حرمة الله (^١)، وكان يعرض عن الجاهلين.\nوقد وصف الله تعالى كرم خلقه فقال: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾ [القلم: ٤].\nقال المهلب: والتآلف إنما كان في أول الإسلام؛ لحاجتهم إليه، أما إذ أعلى الله الإسلام ورفعه على غيره، فلا يجب التآلف إلا أن تنزل (بالمسلمين) (^٢) ضرورة يحتاج فيها إلى التآلف فللإمام ذلك.\nفصل:\nو(الرمية): الطريدة المرمية، فعيلة بمعنى مفعوله، يقال: شاة رمي إذا رميت، ويقال: بئس الرمية الأرنب. فتدخل الهاء كما ذكره ابن بطال (^٣)، وهي عبارة الأصمعي قال: هي الطريدة التي يرميها الصائد: وهي كل دابة مرمية.\nقال ابن سيده: يذهب إلى أن الهاء غالبًا إنما تكون للإشعار بأن الفعل لم يقع بعد بالمفعول، وكذلك يقولون: هذِه ذبيحتك. للشاة التي لم تذبح بعد كالضحية، فإن وقع عليها الفعل فهي ذبيح (^٤).\nوفي \"الصحاح\": إنما جاءت الهاء لأنها صارت في عداد الأسماء، وليس هو على رميت فهي مرمية، وعدل به إلى فعيل (^٥).\n_________\n(^١) سلف برقم (٣٥٦٠).\n(^٢) في (ص ١): بالناس.\n(^٣) \"شرح ابن بطال\" ٨/ ٥٩٢.\n(^٤) \"المخصص\" ٢/ ٢٩١.\n(^٥) \" الصحاح\" ٦/ ٢٣٦٢، مادة: (رمي).","vol":"31","page":575},{"text":"وفي \"الجامع\" للقزاز: الرمية ما رميت به من قسي. هكذا يقال مذكرًا كان أو مؤنثًا، فإذا بينته قلت: ظبية رمية، ونسر رمي، فيذكر مع اسم المذكر ويؤنث مع اسم المؤنث.\nو(القذذ): ريش السهم، كل واحدة قذة، وقال ثابت: قذتا الجناحين جانباه.\nقال أبو حاتم: القذتان: الأذنان. وعبارة ابن التين: القذذ: الريش، وهو جمع قذة: وهي الريشة، وأصل القذة: قطع أطراف الريش على مثال القذة.\nوقال الداودي: القذذ عند الريش.\nفصل:\nوالنضي بفتح النون وكسر الضاد (^١) على مثال فعيل -كذا رويناه- وحكي كسر النون: وهو القدح قبل أن ينحت، قاله الأصمعي، وهو موافق للحديث؛ لأنه ذكر النصل قبل النضي في الحديث، وقال أبو عمرو الشيباني: هو أصل السهم، ويرده ما ذكرناه.\nوفي \"الصحاح\": هو ما بين الريش والنصل (^٢). وعبارته ما قارب الريش من العود، وقيل: إنه العود الذي عند أصل الأنبوبة، وتنضى أي: تخلع وتقرع.\nوقوله: (\"سبق الفرث والدم\") يعني: أنه مر سريعًا في الرمية، وخرج لم يعلق به من الفرث والدم شيء، فشبه خروجهم من الدم ولم يتعلق منه شيء.، بخروج ذلك السهم.\n_________\n(^١) ورد في هامش الأصل: حاشية: يعني المعجمة.\n(^٢) \"الصحاح\" ٦/ ٢٥١١.","vol":"31","page":576},{"text":"وقوله: (\"تدردر\") يعني: تضطرب تذهب وتجيء، ومثله: تذبذب وتقلقل وتزلزل قال الخطابي: ومنه: دردر الماء (^١). قلت: وأصل تدردر تتدردر، فحذفت إحدى التائين، أي: زحزح يجيء ويذهب. والثدي يذكر ويؤنث للمرأة والرجل، (قاله الجوهري (^٢).\nوقال ابن فارس: هو للمرأة، والجمع) (^٣): ثدى.\nقال: وثندؤة الرجل كثدي المرأة، وهو مهموز إذا ضم أوله، فإذا فتح لم يهمز، ويقال: هو طرف الثدي (^٤).\nفصل:\nوقوله: (\"على حين فرقة\") قد أسلفنا هناك أنه روي بالنون، وبالخاء المعجمة والراء.\nقال ابن التين: رويناه بالحاء المهملة وبالنون.\nوضم الفاء من فرقة، أي: افتراق.\nقال الداودي: يعني ما كان يوم صفين، وروي بالمعجمة، وكان النعتان جميعًا قال: ويحتمل أن يقولهما.\nفصل:\nوقول عمر - ﵁ -: (دعني أضرب عنقه) ولم ينكر الشارع عليه، فيه دليل أن قتله مباح فإن إبقاءه جائز لعلة. وبقيت فوائد أسلفناها هناك.\n_________\n(^١) \"غريب الحديث\" ١/ ٣٧٩.\n(^٢) \"الصحاح\" ٦/ ٢٢٩١.\n(^٣) من (ص ١).\n(^٤) \"مجمل اللغة\" ١/ ١٥٧.","vol":"31","page":577},{"text":"<span data-type='title' id=toc-4116>٨ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَا تَقُومُ السَّاعَةُ حَتَّى يَقْتَتِلَ فِئَتَانِ دَعْوَاهُمَا وَاحِدَةٌ»</span>\n٦٩٣٥ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَقُومُ السَّاعَةُ حَتَّى تَقْتَتِلَ فِئَتَانِ دَعْوَاهُمَا وَاحِدَةٌ». [انظر: ٨٥ - مسلم: ١٥٧ - فتح ١٢/ ٣٠٢]\nثم ساقه كذلك من حديث أبي هريرة - ﵁ - مرفوعًا.\nفيه: إخبار عن المغيبات بحدوث الفتنة وقتال المسلمين بعضهم لبعض، وذلك من أعلام نبوته، ومعنى دعواهما: دينهما أو دعواهما في الحق عند أنفسهما واجتهادهما، ويقتل بعضهم بعضًا. وقد جاء في الكتاب والسنة الأمر بقتال الفئة الباغية إذا تبين بغيها، قال الله تعالى ﴿فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى﴾ [الحجرات: ٩].\nقال ابن أبي زيد: قال من لقينا من العلماء: معنى ذلك إذا بغت قبيلة على قبيلة فقاتلتها حمية وعصبية وفخرًا بالأنساب وغير ذلك من الثائرة رغبة عن حكم الإسلام، فعلى الإمام أن يفرق جماعتهم، فإن لم يقدر فليقاتل من تبين له ظلمه لصاحبه، وحلت دماؤهم حتى يقهروا، فإن تحققت الهزيمة عليهم وأيس من عودتهم فلا يقتل منهزمهم ولا يجار على جريحهم، وإن لم تتحقق الهزيمة ولا يؤمن رجوعهم فلا بأس بذلك ولا بأن يقتل الرجل في القتال معه أخاه، وذا قرابته وجده لأبيه وأمه، فأما الأب فلا.\nوقال أصبغ: يقتل أباه وأخاه ولا تصاب أموالهم ولا حرمهم، فإن قدر على كف الطائفتين وترك القتال فلكل فريق طلب (الفريق) (^١) الآخر\n_________\n(^١) من (ص ١).","vol":"31","page":578},{"text":"بما جرى بينهم في ذلك من دم ومال، ولا يهدر شيء من ذلك خلاف ما كان على تأويل القرآن، وقال: تعقبه ابن حبيب (بذلك) (^١).\nوقال الداودي: هاتان الفئتان هما -إن شاء الله- أصحاب الجمل، وزعم علي - ﵁ - أن طلحة والزبير - ﵄ - بايعاه فتعلق بذلك، وزعم طلحة والزبير أن الأشتر النخعي أكرههما على المشي إلى علي. وأخذ موسى هارون يجره إليه على التأويل وشدة الغضب في الله، فلم يعب الله ذلك من فعله، وقال عمر في حاطب: دعني أضرب عنقه فإنه منافق.\nوقال أسيد بن حضير لسعد بن عبادة: أنت منافق تجادل عن المنافقين، ولم يكن منافقًا، وعذر النبي - ﷺ - أسيدًا بالتأويل.\n_________\n(^١) من (ص ١).","vol":"31","page":579},{"text":"<span data-type='title' id=toc-4117>٩ - باب مَا جَاءَ فِي المُتَأَوِّلِينَ</span>\n٦٩٣٦ - قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ عَبْدٍ القَارِيَّ أَخْبَرَاه، أَنَّهُمَا سَمِعَا عُمَرَ بْنَ الْخَطَّابِ يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ فِي حَيَاةِ رَسُولِ اللهِ - ﷺ - فَاسْتَمَعْتُ لِقِرَاءَتِهِ، فَإِذَا هُوَ يَقْرَؤُهَا عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يُقْرِئْنِيهَا رَسُولُ اللهِ - ﷺ - كَذَلِكَ، فَكِدْتُ أُسَاوِرُهُ فِي الصَّلَاةِ، فَانْتَظَرْتُهُ حَتَّى سَلَّمَ ثُمَّ لَبَّبْتُهُ بِرِدَائِهِ -أَوْ بِرِدَائِي- فَقُلْتُ: مَنْ أَقْرَأَكَ هَذِهِ السُّورَةَ؟ قَالَ: أَقْرَأَنِيهَا رَسُولُ اللهِ - ﷺ -. قُلْتُ لَهُ: كَذَبْتَ، فَوَاللهِ إِنَّ رَسُولَ اللهِ - ﷺ - أَقْرَأَنِي هَذِهِ السُّورَةَ الَّتِي سَمِعْتُكَ تَقْرَؤُهَا. فَانْطَلَقْتُ أَقُودُهُ إِلَى رَسُولِ اللهِ - ﷺ - فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي سَمِعْتُ هَذَا يَقْرَأُ بِسُورَةِ الْفُرْقَانِ عَلَى حُرُوفٍ لَمْ تُقْرِئْنِيهَا، وَأَنْتَ أَقْرَأْتَنِي سُورَةَ الْفُرْقَانِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَرْسِلْهُ يَا عُمَرُ، اقْرَأْ يَا هِشَامُ». فَقَرَأَ عَلَيْهِ الْقِرَاءَةَ الَّتِي سَمِعْتُهُ يَقْرَؤُهَا. قَالَ رَسُولُ اللهِ - ﷺ -:\n«هَكَذَا أُنْزِلَتْ». ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «اقْرَأْ يَا عُمَرُ». فَقَرَأْتُ، فَقَالَ: «هَكَذَا أُنْزِلَتْ». ثُمَّ قَالَ: «إِنَّ هَذَا الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ». [انظر: ٢٤١٩ - مسلم: ٨١٨ - فتح ١٢/ ٣٠٣]\n\n٦٩٣٧ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا وَكِيعٌ ح. حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢] شَقَّ ذَلِكَ عَلَى أَصْحَابِ النَّبِيِّ - ﷺ - وَقَالُوا: أَيُّنَا لَمْ يَظْلِمْ نَفْسَهُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَيْسَ كَمَا تَظُنُّونَ، إِنَّمَا هُوَ كَمَا قَالَ لُقْمَانُ لاِبْنِهِ ﴿يَا بُنَيَّ لَا تُشْرِكْ بِاللهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣]» [انظر: ٣٢ - مسلم: ١٢٤ - فتح ١٢/ ٣٠٣]\n\n٦٩٣٨ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي مَحْمُودُ ابْنُ الرَّبِيعِ قَالَ: سَمِعْتُ عِتْبَانَ بْنَ مَالِكٍ يَقُولُ: غَدَا عَلَيَّ رَسُولُ اللهِ - ﷺ - فَقَالَ رَجُلٌ:","vol":"31","page":580},{"text":"أَيْنَ مَالِكُ بْنُ الدُّخْشُن؟ فَقَالَ رَجُلٌ مِنَّا: ذَلِكَ مُنَافِقٌ لَا يُحِبُّ اللهَ وَرَسُولَهُ. فَقَالَ النَّبِيُّ - ﷺ -: «أَلَا تَقُولُوهُ يَقُولُ: لَا إِلَهَ إِلاَّ اللهُ. يَبْتَغِى بِذَلِكَ وَجْهَ اللهِ؟». قَالَ: بَلَى. قَالَ: «فَإِنَّهُ لَا يُوَافَى عَبْدٌ يَوْمَ الْقِيَامَةِ بِهِ إِلاَّ حَرَّمَ اللهُ عَلَيْهِ النَّارَ\". [انظر: ٤٢٤ - مسلم: ٣٣ - فتح ١٢/ ٣٠٣]\n\n٦٩٣٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ حُصَيْنٍ، عَنْ فُلَانٍ قَالَ: تَنَازَعَ أَبُو عَبْدِ الرَّحْمَنِ وَحِبَّانُ بْنُ عَطِيَّةَ، فَقَالَ أَبُو عَبْدِ الرَّحْمَنِ لِحِبَّانَ: لَقَدْ عَلِمْتُ الذِي جَرَّأَ صَاحِبَكَ عَلَى الدِّمَاءِ -يَعْنِي: عَلِيًّا- قَالَ: مَا هُوَ لَا أَبَا لَكَ؟ قَالَ شَيْءٌ سَمِعْتُهُ يَقُولُهُ. قَالَ: مَا هُوَ؟ قَالَ: بَعَثَنِي رَسُولُ اللهِ - ﷺ - وَالزُّبَيْرَ وَأَبَا مَرْثَدٍ -وَكُلُّنَا فَارِسٌ- قَالَ: «انْطَلِقُوا حَتَّى تَأْتُوا رَوْضَةَ حَاجٍ -قَالَ أَبُو سَلَمَةَ: هَكَذَا قَالَ أَبُو عَوَانَةَ: حَاجٍ- فَإِنَّ فِيهَا امْرَأَةً مَعَهَا صَحِيفَةٌ مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى الْمُشْرِكِينَ، فَأْتُونِي بِهَا». فَانْطَلَقْنَا عَلَى أَفْرَاسِنَا حَتَّى أَدْرَكْنَاهَا حَيْثُ قَالَ لَنَا رَسُولُ اللهِ - ﷺ - تَسِيرُ عَلَى بَعِيرٍ لَهَا، وَكَانَ كَتَبَ إِلَى أَهْلِ مَكَّةَ بِمَسِيرِ رَسُولِ اللهِ - ﷺ - إِلَيْهِمْ، فَقُلْنَا: أَيْنَ الْكِتَابُ الَّذِي مَعَكِ؟ قَالَتْ: مَا مَعِي كِتَابٌ. فَأَنَخْنَا بِهَا بَعِيرَهَا، فَابْتَغَيْنَا فِي رَحْلِهَا فَمَا وَجَدْنَا شَيْئًا، فَقَالَ صَاحِبِي: مَا نَرَى مَعَهَا كِتَابًا. قَالَ: فَقُلْتُ: لَقَدْ عَلِمْنَا مَا كَذَبَ رَسُولُ اللهِ - ﷺ - ثُمَّ حَلَفَ عَلِيٌّ: وَالَّذِي يُحْلَفُ بِهِ لَتُخْرِجِنَّ الكِتَابَ أَوْ لأُجَرِّدَنَّكِ. فَأَهْوَتْ إِلَى حُجْزَتِهَا -وَهْيَ مُحْتَجِزَةٌ بِكِسَاءٍ- فَأَخْرَجَتِ الصَّحِيفَةَ، فَأَتَوْا بِهَا رَسُولَ اللهِ - ﷺ -، فَقَالَ عُمَرُ: يَا رَسُولَ الله، قَدْ خَانَ اللهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ، دَعْنِي فَأَضْرِبَ عُنُقَهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «يَا حَاطِبُ مَا حَمَلَكَ عَلَى مَا صَنَعْتَ؟». قَالَ: يَا رَسُولَ اللهِ مَالِي أَنْ لَا أَكُونَ مُؤْمِنًا بِاللهِ وَرَسُولِهِ، وَلَكِنِّي أَرَدْتُ أَنْ يَكُونَ لِي عِنْدَ الْقَوْمِ يَدٌ يُدْفَعُ بِهَا عَنْ أَهْلِي وَمَالِي، وَلَيْسَ مِنْ أَصْحَابِكَ أَحَدٌ إِلاَّ لَهُ هُنَالِكَ مِنْ قَوْمِهِ مَنْ يَدْفَعُ اللهُ بِهِ عَنْ أَهْلِهِ وَمَالِهِ. قَالَ: «صَدَقَ، لَا تَقُولُوا لَهُ إِلاَّ خَيْرًا». قَالَ فَعَادَ عُمَرُ فَقَالَ: يَا رَسُولُ اللهِ، قَدْ خَانَ اللهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ، دَعْنِي فَلأَضْرِبَ عُنُقَهُ. قَالَ: «أَوَلَيْسَ مِنْ أَهْلِ بَدْرٍ؟ وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ عَلَيْهِمْ فَقَالَ: اعْمَلُوا مَا","vol":"31","page":581},{"text":"شِئْتُمْ فَقَدْ أَوْجَبْتُ لَكُمُ الجَنَّةَ». فَاغْرَوْرَقَتْ عَيْنَاهُ فَقَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. [انظر: ٣٠٠٧ - مسلم: ٢٤٩٤ - فتح ١٢/ ٣٠٤].\nوقال اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ عَبْدٍ القَارِيَّ أَخْبَرَاهُ، أَنَّهُمَا سَمِعَا عُمَرَ - ﵁ - يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمٍ يَقْرَأُ سُورَةَ الفُرْقَانِ فِي حَيَاةِ رَسُولِ اللهِ - ﷺ - الحديث بطوله أسنده في فضائل القرآن، فقال: ثنا سعيد بن عفير، ثنا الليث، فذكره (^١)، وأخرجه في الإشخاص مختصرًا من حديث مالك عن ابن شهاب، به (^٢).\nومعنى (لببته) يراد به: جررته، يقال: لببت الرجل ولببته: إذا جعلت في عنقه ثوبًا أو غيره وجررته، وأخذت بلبب فلان: إذا جمعت عليه ثوبه الذي هو لابسه وقبضت عليه نحره، وفي آخر الحديث: \"إن هذا القرآن أنزل على سبعة أحرف فاقرءوا ما تيسر منه\".\nثم ساق حديث عَلْقَمَةَ، عَنْ عَبْدِ اللهِ - ﵁ -: لَمَّا نَزَلَتْ هذِه الآيَةُ: ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢].\nإلى آخره، سلف قريبًا، وفي التفسير أيضًا (^٣)، وشيخ البخاري فيه -في أحد طرقيه- يحيى بن موسى وهو أبو زكريا يحيى بن موسى بن عبد ربه بن سالم الحداني البلخي الكوفي، يقال له: يحيى بن موسى خت، وقيل: خت لقب موسى السختياني، مات سنة أربعين، وقيل: سنة ست وأربعين ومائتين، وهو من أفراد البخاري.\n_________\n(^١) سلف برقم (٤٩٩٢) باب: أنزل القرآن على سبعة أحرف.\n(^٢) سلف برقم (٢٤١٩) كتاب: الخصومات.\n(^٣) سلف برقم (٤٦٢٩)، باب: ﴿وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾.","vol":"31","page":582},{"text":"وحديث عِتْبَانَ بْنَ مَالِكٍ، وسلف في الصلاة (^١).\nوحديث حصين عن فلان قال: تَنَازَعَ أَبُو عَبْدِ الرَّحْمَنِ وَحِبَّانُ بْنُ عَطِيَّةَ -أي: بكسر الحاء المهملة ثم باء موحدة- ثم ساق حديث روضة خاخ أو حاج السالف في المغازي (^٢)، وفيه: فَاغْرَوْرَقَتْ عَيْنَاهُ. أي: غرقتا بالدموع، وهو افعوعلت من الغرق.\nوقوله: (عن فلان) قال الجياني: هو سعد بن عبيدة السلمي، وهو ختن أبي عبد الرحمن السلمي، يكني أبا حمزة (^٣)، كذا سمي بغير موضع من البخاري من حديث علي، ولا خلاف بين العلماء أن كل متأول معذور بتأويله غير مأثوم (فيه) (^٤) إذا كان تأويله ذلك سائغًا في لسان العرب، أو كان له وجه في العلم، ألا ترى أنه - ﵇ - لم يعنف عمر في تلبيبه لهشام وعذره في ذلك؛ لصحة مراد عمر واجتهاده، وفيه ما كان عليه عمر - ﵁ - من الشدة في دين الله، وكان هشام أيضًا قريبًا من ذلك، كان عمر بعد ذلك إذا كره أمرًا (يقول) (^٥): هذا ما بقيت أنا وهشام بن حكيم. وكذا حديث ابن مسعود، فإنه - ﵇ - عذر أصحابه في تأويلهم الظلم في الآية بغير الشرك لجوازه في التأويل، وكذا حديث ابن الدخشن فإنهم (اشتدوا) (^٦) على نفاقه بصحبته للمنافقين ونصيحته لهم، فبين لهم الشارع صدقه ولم يعنفهم في تأويلهم. وكذا في حديث حاطب: عذره الشارع في تأويله وشهد بصدقه، وقد سلف كثير من معاني هذا الحديث في الجهاد في باب: الجاسوس.\n_________\n(^١) سلف برقم (٤٢٥) باب: المساجد في البيوت.\n(^٢) سلف برقم (٤٢٧٤) باب: غزوة الفتح.\n(^٣) \"تقييد المهمل\" ٢/ ٣٤١.\n(^٤) من (ص ١).\n(^٥) من (ص ١).\n(^٦) من (ص ١).","vol":"31","page":583},{"text":"وقول أبي عبد الرحمن: لقد علمت ما الذي جرأ صاحبك على الدماء. يعني: عليًّا - ﵁ - فإنه أراد قوله - ﵇ - لأهل بدر: \"اعملوا ما شئتم فقد غفرت لكم\" (^١) فكأنه أنس بهذا القول فاجترأ بذلك على الدماء، ولا يجوز أن يظن بعلي - ﵁ - ذلك دون الاعتماد على تأويل صحيح واجتهاد راجح، وإن كان قوله - ﵇ -: \"لعل الله اطلع على أهل بدر\" دليل ليس بحتم، ولكنه على أغلب الأحوال، وينبغي أن يحسن بالله الظن في أهل بدر وغيرهم من أهل الطاعات.\nوقد اعترض بعض أهل البدع بهذا الحديث على قصة مسطح - ﵁ - حين جلد في قذف عائشة، وكان بدريًّا وقالوا: كان ينبغي أن لا يحد لحاطب، والجواب أن المراد: غفر لهم عقاب الآخرة دون الدنيا، وقد قام الإجماع على أن كل من ركب من أهل بدر (ذنبًا) (^٢) بينه وبين الله فيه حد، أو بينه وبين الخلق من القذف أو الجراح أو القتل فإن عليه فيه الحد والقصاص، وليس يدل عقوبة المعاصي في الدنيا وإقامة الحدود عليه على أنه معاقب في الآخرة؛ لقوله - ﵇ - في ماعز والغامدية: لقد تابا توبة لو قسمت على أهل الأرض لوسعتهم (^٣) لأن موضع الحدود أنها للردع والزجر وحقن الدماء وحفظ الحرمة وصيانة الأموال، وليس في عقاب النار شيء من ذلك، ولو أسقط الله. عقاب\n_________\n(^١) سلف برقم (٣٠٠٧) كتاب: الجهاد والسير، باب: الجاسوس، ومسلم (٢٤٩٤/ ١٦١) كتاب: فضائل الصحابة، باب: من فضائل أهل بدر.\n(^٢) غير واضحة بالأصل والمثبت من (ص ١).\n(^٣) رواه مسلم أي: حديث ماعز - ﵁ - (١٦٩٥/ ٢٢). بلفظ: \"لقد تاب توبة لو قسمت بين أمة وسعتهم\"، وحديث الغامدية - ﵂ - (١٩٦٩/ ٢٤)، بلفظ: \"لقد تابت توبة لو قسمت بين سبعين من أهل المدينة لوسعتهم .. \"، كتاب: الحدود، باب: من اعترف على نفسه بالزنا.","vol":"31","page":584},{"text":"الدارين لكان جائزًا، فغفر لحاطب هفوته في الدنيا إذ رأى ذلك مصلحة لما غفر له عقاب الآخرة، وقد يجعل الله لنبيه إسقاط بعض الحدود إذا رأى مصلحة.\nوذكر الطبري أن في قوله: \"اعملوا ما شئتم\" فيه: دلالة بينة على خطأ ما قالته الخوارج والمعتزلة؛ لأنه لا يجوز في العدل والحكمة الصفح لأهل الكبائر من المسلمين عن كبائرهم؛ لأنه لم يكن مستنكرًا عند الشارع في عدل الله أن يصفح عن بعض من سبقت له من الطاعة سابقة، وسلفت له من الأعمال الصالحة سالفة عن جميع أعماله السيئة التي تحدث منه بعدها صغائر وكبائر فيتفضل بالعفو عنها إكرامًا له لما كان سلف منه قبل ذلك من الطاعة.\nفصل:\n(خاخ): موضع قريب من مكة، وقد سلف الخلف فيه.\nوقوله: (أهوت إلى حجزتها وهي محتجزة بكساء) يعني: ضربت بيدها إلى معقد بطاقها من جسدها وهو موضع حجزة السراويل من الرجل، وتقدم ما فيه من الغريب في الجهاد.\nفصل:\nوأما قوله - ﵇ - في قصة مالك بن الدخشن: \"ألا تقولوه (أليس) (^١) يقول: لا إله إلا الله\" كذا في الأصول، وأورده ابن بطال (^٢) كذلك، ثم قال: هكذا جاءت، والصواب: \"ألا تقولونه\" بإثبات النون، والمعنى: ألا تظنونه يقول ذلك، وقد جاء القول بمعنى الظن كثيرًا في اللغة\n_________\n(^١) من (ص ١).\n(^٢) شرح ابن بطال\" ٨/ ٥٩٥.","vol":"31","page":585},{"text":"بشرط كونه في المخاطب، وكونه مستقبلًا، أنشد سيبويه لعمر بن أبي ربيعة المخزومي.\nأمَّا الرحيل فدون بعد غدٍ … فمتى تقول الدار تجمعنا (^١)\nيعني: فمتى تظن الدار تجمعنا، ويحتمل أن يكون قوله: \"ألا تقولوه\" خطابًا للواحد وللجماعة فلا يجوز حذف النون إذ لا موجب لحذفها، فإن كان خطابًا للواحد وهو أظهر في سياق الحديث، فهو على لغة من يُشبع الضمة كما قال الشاعر:\nمن حيث ما سلكوا أدنو فأنظور\nوإنما أراد: فأنظر، فأشبع ضمة الظاء فحدثت عنها واو.\nفصل:\nوقوله في حديث عمر: (فكدت أساوره) تقول العرب: ساورته من قولهم: سار الرجل يسور سورًا: إذا ارتفع. ذكره ابن الأنباري، عن ثعلب، وقد تكون أساوره من البطش؛ لأن السورة: البطش عن صاحب \"العين\" (^٢)، هذا ما في كتاب ابن بطال (^٣)، وفي كتاب ابن التين: أساوره أي: أواثبه، يقال: إن لغضبه سورة وهو سوار أي: وثاب معربد، وكذلك سار إليه: وثب، ثم ذكر بيتًا للأخطل في ذكره، ثم ذكر ما ذكره ابن بطال فقال: وقيل: هو من قول العرب: سار يسور إذا ارتفع ذكره.\n_________\n(^١) \"الكتاب\" ١/ ١٢٤.\n(^٢) \"العين\" ٧/ ٢٨٩.\n(^٣) \"شرح ابن بطال\" ٨/ ٥٩٩.","vol":"31","page":586},{"text":"وقال الداودي: أي أهجم عليه، واشتقاقه من التسور من أعلى الحائط ولا ينتظر أن يصل إلى الباب.\nفصل:\nوقوله: (كذبت) أي: في ظن عمر، قيل: الخلاف الذي وقع بين عمر وهشام غير معلوم، وقد أسلفنا معنى: \"أنزل القرآن على سبعة أحرف\" وما فيه من الخلاف، منها: أنها لغات، يعني: أن بعض الحروف أنزلت على ذلك، ليس أن كل حرف أنزل على سبع لغات، ولا أن حرفًا منها أنزل على سبع لغات، إنما يأتي في الحرف لغتان أو ثلاث، وفيه نظر؛ إذ لو كان كذلك لم ينكر القوم في أول الأمر بعضهم على بعض؛ لأنه من كانت لغته شيئًا فدخل عليها لم ينكر عليه، وفي فعل عمر﵁ - في هذا الخبر رد على القائل: إنها سبع لغات؛ لأن عمر قرشي عدوي، وهشام قرشي أسدي، ومحال أن ينكر عمر عليه لغته.\nآخر كتاب المرتدين ولله الحمد","vol":"31","page":587},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4118>٨٩ - كِتَابُ الإِكْرَاهِ</span>\nوَقَوْلُ اللهِ تَعَالَي: ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللهِ وَلَهُمْ عَذَابٌ عَظِيمٌ﴾ [النحل: ١٠٦]. وَقَالَ: ﴿إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً﴾ [آل عمران: ٢٨] وَهْيَ: تَقِيَّةٌ. وَقَالَ: ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ﴾ إلى قَوْلِهِ: ﴿عَفُوًّا غَفُورًا﴾ [النساء: ٩٧ - ٩٩]، وَقَالَ: ﴿وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِن لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا﴾ [النساء: ٧٥]، فَعَذَرَ اللهُ المُسْتَضْعَفِينَ الذِينَ لَا يَمْتَنِعُونَ مِنْ تَرْكِ مَا أَمَرَ اللهُ بِهِ، وَالْمُكْرَهُ لَا يَكُونُ إِلَّا مُسْتَضْعَفًا غَيْرَ مُمْتَنِعٍ مِنْ فِعْلِ مَا أُمِرَ بِهِ. وَقَالَ الحَسَنُ: التَّقِيَّةُ إِلَى يَوْمِ القِيَامَةِ. وَقَالَ ابن عَبَّاسٍ فِيمَنْ يُكْرِهُهُ اللُّصوصُ فَيُطَلِّقُ: لَيْسَ بِشَيْءٍ. وَبِهِ قَالَ ابن عُمَرَ وَابْنُ الزُّبَيْرِ وَالشَّعْبِيُّ وَالْحَسَنُ. وَقَالَ النَّبِيُّ - ﷺ -: \"الأَعْمَالُ بِالنِّيَّةِ\". [انظر: ١]","vol":"32","page":9},{"text":"٦٩٤٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ هِلَالِ بْنِ أُسَامَةَ، أَنَّ أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ أَخْبَرَهُ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَدْعُو فِي الصَّلَاةِ: «اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ وَسَلَمَةَ بْنَ هِشَامٍ، وَالْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ أَنْجِ المُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ وَابْعَثْ عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ». [انظر: ٨٠٤ - مسلم: ٦٧٥ - فتح ١٢/ ٣١١].\n(وقول الله -﷿- ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ [النحل: ١٠٦] إلى قوله: ﴿عَظِيمٌ﴾ وقال تعالى: ﴿إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً﴾ آل عمران: ٢٨] إلى قوله: ﴿لَا يَسْتَطِيعُونَ حِيلَةً﴾ [النساء: ٩٨] الآية) (^١) وقال ﴿(وَالْمُسْتَضْعَفِينَ) (^٢) مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ﴾ إلى قوله: ﴿نَصِيرًا﴾ [النساء: ٧٥] فَعَذَرَ اللهُ المُسْتَضْعَفِينَ الذِينَ لَا يَمْتَنِعُونَ من ترك ما أمر الله به؛ وَالْمُكْرَهُ لَا يَكُونُ إِلَّا مُسْتَضْعَفًا غير ممتنع من فعل ما أُمِر به؛ وقال الحسن: التقية إلى يوم القيامة، وَقَالَ ابن عَبَّاسٍ فِيمَنْ يُكْرِهُهُ اللُّصُوصُ فَيُطَلِّقُ: لَيْسَ بِشَيْءٍ. وَبِهِ قَالَ ابن عُمَرَ وَابْنُ الزُّبَيْر﵁وَالشَّعْبِيُّ وَالْحَسَنُ. وَقَالَ النَّبِيُّ - ﷺ -: \"الأَعْمَالُ بِالنِّيَّةِ\").\nثم ساق من حديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَدْعُو فِي الصَّلَاةِ: \"اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ وَسَلَمَةَ بْنَ هِشَامٍ وَالْوَلِيدَ بْنَ الوَليدِ، اللَّهُمَّ أَنْجِ المُسْتَضْعَفِينَ مِنَ المُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأتَكَ عَلَى مُضَرَ وَابْعَثْ عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ\".\n_________\n(^١) كذا في الأصل، وفيه خلط بين هاتين الآيتين فظاهر الكلام أنهما في سورة واحدة وإنما الآية الأولى في سورة آل عمران والثانية في سورة النساء. كما هو مخرج؟!\n(^٢) في الأصل: (إلا المستضعفين)، وهو خطأ، فالآية التي صدرها: ﴿إِلَّا الْمُسْتَضْعَفِينَ﴾ آخرها: ﴿وَلَا يَهْتَدُونَ سَبِيلًا﴾ [النساء: ٩٨].","vol":"32","page":10},{"text":"الشرح:\nأثر الحسن أخرجه ابن أبي شيبة عن وكيع، عن قتادة عنه (^١)، وحديث: \"الأعمال بالنية\" سلف في مواضعه مسندًا، وذكر أهل التفسير أن الآية الأولى نزلت في عمار وأصحابه من أهل مكة حين كانوا مكرهين وكانوا آمنوا، فكتب إليهم بعض أصحابهم بالمدينة: لستم منا حتى تهاجروا إلينا وكان فيهم عمار، فخرجوا يريدون المدينة فأدركتهم قريش في الطريق ففتنوهم على الكفر، فكفروا مكرهين، فنزلت (^٢).\nوقال أبو جعفر: قال أهل التفسير: إن هذِه الآية نزلت في عمار بن ياسر؛ لأنه قارف بعض ما ندبوه إليه (^٣). قيل: ولما أخذ عمار إلى المغيرة عذبه حتى نال من رسول الله - ﷺ -، فلما أتاه قال: \"أفلح أبو اليقظان\"، قال عمار: ما أفلح ولا نجح ما تركني آل المغيرة حتى نلت منك، (قال: \"كيف قلبك؟ \" قال: مطمئنًا بالإيمان، فنزلت) (^٤).\nقال الداودي: ﴿مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا﴾ أي: مات على ذلك، وقال غيره: من فتح صدره لقبوله. ووقع في \"شرح ابن التين\" تخليط في الآيتين بعد، وما أوردناه هو الصواب.\nوقام الإجماع على من أكره على الكفر حتى خشي على نفسه القتل أنه لا إثم عليه إن كفر وقلبه مطمئن بالإيمان، ولا تبين منه زوجته، ولا يحكم عليه بحكم الكفر. هذا قول مالك والكوفيين والشافعي (^٥).\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٦/ ٤٧٧ - ٤٧٨. (٣٣٠٣٢) لكن من غير طريق المصنف.\n(^٢) انظر: \"أسباب النزول\" للواحدي (٥٦٧).\n(^٣) \"معاني القرآن\" ٤/ ١٠٧.\n(^٤) من (ص ١) والحديث رواه ابن جرير في \"تفسيره\" ٧/ ٦٥١ (٢١٩٤٦).\n(^٥) نقله ابن المنذر في \"الإشراف\" ٣/ ١٦١. وانظر \"شرح ابن بطال\" ٨/ ٢٩١.","vol":"32","page":11},{"text":"وقال محمد بن الحسن: إذا أظهر الشرك كان مرتدًا في الظاهر، وهو فيما بينه وبين الله على الإسلام وتبين منه امرأته، ولا يصلى عليه إن مات، ولا يرث أباه إن مات مسلمًا، وهذا قول تغني حكايته عن الرد عليه لمخالفته للآيات المذكورة في أول هذا الباب.\nوقالت طائفة: إنما جاءت الرخصة في القول، وأما في الفعل فلا كالإكراه للسجود لغير الله والصلاة لغير القبلة أو قتل مسلم أو ضربه أو أكل ماله أو الزنا أو الشرب أو أكل الخنزير أو أن يصلي لغير القبلة (^١)، روي هذا عن الحسن البصري، وهو قول الأوزاعي وسحنون.\nقال الأوزاعي: إذا أُكره الأسير على الشرب لا يفعل وإن قتل.\nقال إسماعيل: ثنا نصر بن علي، ثنا عبد الأعلى، عن عوف، عن الحسن: أنه كان لا يجعل في النفس التي حرم الله التقية.\nوقال محمد بن الحسن: إذا قيل للأسير: اسجد لهذا الصنم وإلا قتلناك، فقال: إن كان الصنم مقابل القبلة فليسجد، وتكون نيته لله، وإن كان لغيرها فلا وإن قتلوه.\nوقالت طائفة: الإكراه في الفعل والقول سواء إذا أسر الإيمان، روي ذلك عن (عمر بن الخطاب) (^٢) ومكحول، وهو قول مالك وطائفة من أهل العراق.\nوروى ابن القاسم، عن مالك أنه: إن أُكره على شرب الخمر أو ترك الصلاة والإفطار في رمضان فالإثم عنه مرفوع (^٣)، إلا أنه لا يجوز عند\n_________\n(^١) في هامش الأصل قال الناسخ: تقدمت قريبًا جدًّا.\n(^٢) كذا في الأصل، وعند ابن بطال ٨/ ٢٩٢: عمر بن عبد العزيز.\n(^٣) انظر: \"النوادر والزيادات\" ١٠/ ٢٤٦، ٢٤٧.","vol":"32","page":12},{"text":"مالك وعامة العلماء أن يقتل غيره ولا ينتهك حرمته ولا يظلمه ولا يفعل الزنا وإن أُكره على ذلك.\nقال إسماعيل: وقول من جعل التقية في القول ما يشبه ما نزل من القرآن في ذلك؛ لأن الذين أكرهوا عليه ولم يكونوا له معتقدين جعل كأنه لم يكن؛ لأن الكلام ليس يؤثر بأحد أثرًا في نفس أو مال، وأفعال الأبدان ليست كذلك؛ لأنها تؤثر في الأبدان والأموال، ولا يجوز لأحد أن ينجي نفسه من القتل بأن يقتل غيره ظلمًا، وإن أكرهه على ذلك.\nوقد أجمع العلماء على أن من أكره على الكفر فاختار القتل أنه أعظم لأجره عند الله، ممن أجازه أبو حنيفة، ويأتي أول الباب بعد.\nوقال الأبهري: لا يجوز لأحد أن يكره على هتك حرمة آدمي؛ لأن حرمته ليست بأوكد من حرمة الآخر.\nفصل:\nواختلفوا في طلاق المكره، فذكر ابن وهب، عن عمر بن الخطاب وعلي وابن عباس - ﵃ - أنهم كانوا لا يرون طلاقه شيئًا، وذكره ابن المنذر، عن ابن الزبير وابن عمر وابن عباس وعطاء وطاوس والحسن وشريح والقاسم ومالك والأوزاعي والشافعي وأحمد وإسحاق وأبي ثور (^١)، وظاهر ما في البخاري، عن ابن الزبير وابن عباس وابن عمر بالنسبة إلى السلطان. واختارت طائفة طلاقه، روي ذلك عن الشعبي والنخعي وأبي قلابة والزهري وقتادة، وهو قول الكوفيين. وفيها قول ثالث قاله الشعبي: إن أكرهه اللصوص فليس بطلاق، وإن أكرهه السلطان فهو طلاق (^٢).\n_________\n(^١) \"الإشراف\" ٣/ ١٦٢.\n(^٢) \"الإشراف\" ١/ ١٧١ - ١٧٢.","vol":"32","page":13},{"text":"وفسره ابن عيينة فقال: إن اللص يقدم على قتله بخلافه (^١)، واحتج الكوفيون بقوله - ﵇ -: \"ثلاث جِدهن جِد وهزلهن جِد: الطلاق والعتاق والنكاح\" (^٢). والهازل لم يقصد إيقاعه ولزمه، فالمكره كذلك، واحتج عليهم الأولون فقالوا: الفرق أن الهازل قاصد اللفظ مؤثر له فلزمه بخلافه فإنه لم يؤثره ولا اختاره، ووجدنا الطلاق لا يلزم إلا بلفظ ونية، والمكره لا نية له إنما طلق بلسانه لا بقلبه، رفع الله عنه الكفر الذي تكلم به مكرهًا ولم يعتقده وجب رفع الطلاق لرفع النية فيه.\nوقول مالك هو إجماع الصحابة ولا مخالف فيهم، وأجمع المسلمون على أن المشركين لو أكرهوا رجلًا على الكفر بالله بلسانه وقلبه مطمئن بالإيمان، وله زوجة حرة مسلمة أنها لا تحرم عليه، ولا يكون مرتدًّا بذلك، والردة فرقة بائنة، فهذا يقضي على اختلافهم في الطلاق المكره.\nفصل:\nواختلفوا في حد الإكراه، فروي عن عمر - ﵁ - أنه قال: ليس الرجل بأمين على نفسه إذا أخفته أو أوثقته أو ضربته (^٣).\nوقال ابن مسعود: ما كلام يدرأ عني سوطين إلا كنت متكلمًا به (^٤).\n_________\n(^١) ذكره عبد الرزاق في \"مصنفه\" ٦/ ٤١٠.\n(^٢) رواه أبو داود (٢١٩٤)، والترمذي (١١٨٤)، وابن ماجه (٢٠٣٩) من حديث أبي هريرة وفيه (الرجعة) بدل (العتاق). وهو حديث صححه المصنف -﵀- في \"البدر المنير\" ٨/ ٨٣، وحسنه الألباني في \"صحيح أبي داود\"، (١٩٠٤)، وفي \"الإرواء\" (١٨٢٦). وأما لفظة (العتاق) هذِه ضعفها غير واحد: المصنف في \"البدر\" ٨/ ٨١ - ٨٤ و٩/ ٧٢٢، والحافظ في \"التلخيص\" ٣/ ٢٠٩، ٢١٣.\n(^٣) رواه عبد الرزاق في \"المصنف\" ٦/ ٤١١.\n(^٤) ابن أبي شيبة ٦/ ٤٧٨ (٣٣٠٣٦).","vol":"32","page":14},{"text":"وقال شريح والنخعي: القيد كره والوعيد كره والسجن كره (^١).\nقال ابن سحنون: وهذا كله عند مالك وأصحابه كره، والضرب عندهم كره، وليس عندهم في الضرب والسجن توقيت إنما هو ما كان يؤلم من الضرب وما كان من سجن يدخل منه الضيق على المكره قل أو كثر، فالضيق يدخل في قليل السجن، وإكراه السلطان وغيره إكراه عند مالك.\nوتناقض أهل العراق فلم يجعلوا القيد والسجن إكراهًا على شرب الخمر وأكل الميتة؛ لأنه لا يخاف منه التلف، وجعلوه إكراهًا في إقراره: عندي لفلان ألف درهم.\nقال ابن سحنون: وفي إجماعهم على أن الألم والوجع الشديد إكراه ما يدل على أن الإكراه يكون من غير تلف نفس (^٢).\nفصل:\nقال ابن حزم: الإكراه قسمان: إكراه على كلام وعلى فعل.\nفالأول: لا يجب به شيء كالكفر والقذف والإقرار بالنكاح والرجعة والطلاق والبيع والابتياع والنذر والأيمان والعتق والهبة وغير ذلك؛ لأنه في قوله ما أكره عليه حاكٍ اللفظ، ولا شيء على الحاكي قطعًا، ومن فرق بين الأمرين فقد تناقض قوله، والأعمال بالنيات فصح أن من أكره على قول ولم ينوه مختارًا له فإنه لا يلزمه.\nالثاني: قسمان: كل ما تبيحه الضرورة كالأكل والشرب فهذا يبيحه الإكراه؛ لأن الإكراه ضرورة، فمن أكره على شيء من ذلك فلا شيء\n_________\n(^١) السابق.\n(^٢) انظر: \"النوادر والزيادات\" ١٠/ ٢٤٩ - ٢٥٠.","vol":"32","page":15},{"text":"عليه، فإنه أتى مباحًا له إتيانه، والثاني: ما لا تبيحه كالقتل والجراح والضرب وإفساد الأموال فهذا لا يبيحه الإكراه، فمن أكره على شيء منه لزمه القَوَد والضمان؛ لأنه أتى محرمًا عليه إتيانه.\nوالإكراه هو كل ما سمي في اللغة إكراهًا، وعرفنا بالحس أنه إكراه كالوعيد بالقتل فيمن لا يؤمن منه إنفاذه، وبالضرب وبالسجن وبإفساد المال والوعيد في مسلم غيره بالقتل أو ضرب أو سجن أو إفساد مال؛ لقوله - ﵇ -: \"المسلم أخو المسلم لا يظلمه ولا يسلمه\" (^١).\nفمن أكره على شرب خمر أو أكل خنزير أو ميتة أو دم أو بعض المحرمات أو أكل مال مسلم أو ذمي فمباح له أكل أو شرب ولا شيء عليه، لا حد ولا ضمان؛ لقوله تعالى: ﴿فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ﴾ [البقرة: ١٧٣] فإن كان المكره على أكل مال مسلم له مال حاضر معه فعليه قيمة ما أكل، فإن لم يكن له مال حاضر فلا شيء عليه فيما أكل، فإن قيل: فهلا ألحقتم القتل والزنا والجراح والضرب وإفساد المال بهذا الاستدلال؟\nقلنا: النص لم يبح له قط أن يرفع عن نفسه ظلمًا بظلم غيره فيمن لم يعتد عليه، وأما الواجب عليه دفع الظالم وقتاله بقوله تعالى: ﴿وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾ [المائدة: ٢] وقال رسوله - ﷺ -: \"من رأى منكم منكرًا فليغيره بيده إن استطاع وإلا فبقلبه\" (^٢) فصح أنه لم يبح له قط العون على الظلم، لا لضرورة ولا لغيرها، وإنما فسح له إن عجز ألا يغير بيده ولا بلسانه، وبقي عليه التغيير بقلبه ولابد والصبر لقضاء الله فقط،\n_________\n(^١) سلف برقم (٢٤٤٢). ويأتي قريبا برقم (٦٩٥١)، ورواه مسلم (٢٥٨٠) من حديث ابن عمر. ورواه مسلم (٢٥٦٤) من حديث أبي هريرة.\n(^٢) رواه مسلم (٤٩) من حديث أبي سعيد.","vol":"32","page":16},{"text":"وأبيح له في المخمصة بنص القرآن الأكل والشرب عند الضرورة، فلو أمسكت امرأة حتى يزنى بها، أو أمسك رجل وأدخل ذكره في فرج امرأة فلا شيء عليهما، انتشر أم لا، حصل الإمناء أم لا؛ لأن الإمناء فعل الطبيعة، وكذا الانتشار، أحب أم كره، لا صنع له في ذلك، ومن كان في سفر معصية ولم يجد شيئًا يأكله إلا حرامًا، لم يحل له أكله (حتى يتوب فيأكل) (^١) حلالًا، فإن لم يتب أكل حرامًا، وإن لم يأكل فهو عاص لله، وهذا قول الشافعي وأبي سليمان، وقال مالك: يأكل وتأول قوله ﴿غَيْرَ بَاغٍ وَلَا عَادٍ﴾ [البقرة: ١٧٣] (أي: غير باغ) (^٢) في الأكل ولا عاد فيه، وقالوا: قد قال تعالى: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ [النساء: ٢٩] وهو إن لم يأكل قتل نفسه.\nوقال الحنفيون؛ لا يلزم الإكراه على البيع والشراء والإقرار والهبة والصدقة ولا يجوز (عليه) (^٣) شيء من ذلك، فإن أكره على النكاح أو الطلاق أو الرجعة أو العتق أو النذر أو اليمين لزمه كل ذلك، وقضي به عليه، وصح كل ذلك ولزم.\nروينا من طريق حماد بن سلمة، ثنا عبد الملك بن قدامة الجمحي، ثنا أبي أن رجلًا نزل بحبل يشتار عسلًا فحلفت له امرأته لتقطعن الحبل أو ليطلقنها (ثلاثًا) (^٤) فطلقها ثلاثًا فلما خرج أتى عمر فأخبره، فقال له: ارجع إلى امرأتك فإن هذا ليس طلاقًا (^٥).\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) ليست بالأصل.\n(^٥) رواه البيهقي ٧/ ٣٥٧.","vol":"32","page":17},{"text":"ومن طريق حماد عن حميد، عن الحسن قال: أخذ رجلًا أهلُ امرأته فإن لم يبعث بنفقتها إلى شهر فهي طالق، فجاء الأجل ولم يبعث شيئًا، فخاصموه إلى علي، فقال: اضطهدتموه، حتى جعلها عليه، وردها عليه. ومن طريق الحجاج بن منهال، ثنا هشيم، ثنا عبد الله بن طلحة الخزاعي، ثنا أبو يزيد المديني، عن ابن عباس - ﵄ - أنه قال: ليس لمكره طلاق (^١). وصح أيضًا عن ابن عمر - ﵄ - من طرق أنه لم يجز طلاق المكره، ومن طريق ثابت الأعرج فقال: سألت كل فقيه بالمدينة عن طلاق المكره فقالوا: ليس لمكره طلاق، ثم أتيت ابن الزبير وابن عمر - ﵄ - فردا عليَّ امرأتي وكان قد أكُره على طلاقها ثلاثًا (^٢)، وصح هذا أيضًا عن جابر بن زيد والحسن وعطاء وطاوس وشريح وعمر بن عبد العزيز (^٣)، وهو قول مالك ومعه داود وجميع أصحابه. وصح إجازة طلاق المكره عن ابن عمر، وروي عن عمر وعلي ولم يصح عنهما، وصح عن الزهري وقتادة وإبراهيم (^٤) وسعيد بن جبير.\nواحتج المجيز (بعموم) (^٥) قوله تعالى: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى﴾ [البقرة: ٢٣٠] وهو تمويه؛ لأن الذي قال هذا قال أيضًا: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ [البقرة: ٢٢٥]. والمكره لم يطلق قط، وكان\n_________\n(^١) رواه ابن أبي شيبة ٤/ ٨٤ عن هشام، والبيهقي ٧/ ٣٥٨ من طريق عفان بن مسلم، ثنا هشيم، نا عبد الله بن طلحة الخزاعي، عن أبي يزيد المدني عن ابن عباس.\n(^٢) رواه البيهقي أيضًا ٧/ ٣٥٨ عن ثابت الأحنف.\n(^٣) آثار الحسن وعطاء وعمر بن عبد العزيز رواها ابن أبي شيبة ٤/ ٨٤ - ٨٥.\n(^٤) \"مصنف ابن أبي شيبة\" ٤/ ٨٥.\n(^٥) ليست بالأصل.","vol":"32","page":18},{"text":"ينبغي أن يحتجوا في إجازة بيع المكره بعموم قوله تعالى: ﴿وَأَحَلَّ اللهُ الْبَيْعَ﴾ [البقرة: ٢٧٥] فإن قالوا: البيع لا يكون إلا عن تراضٍ. قلنا: والطلاق لا يكون إلا عن رضًى من المطلق.\nواحتجوا أيضًا بأخبار فاسدة منها ما رويناه من طريق أبي عبيد، ثنا إسماعيل بن عياش، ثنا المغازي بن جبلة الجبلاني، عن صفوان بن عمران الطائي: أن رجلًا جعلت امرأته سكينًا في حلقه، وقالت: طلقني ثلاثًا أو لأذبحنك فناشدها فأبت فطلقها ثلاثًا، ثم ذكر ذلك لرسول الله - ﷺ - فقال: \"لا قيلولة في الطلاق\" (^١). ورويناه أيضًا من طريق نعيم بن حماد، عن بقية، عن الغازي، عن صفوان، عن رجل من الصحابة، عن رسول الله - ﷺ - (^٢). وهذا كله لا شيء؛ لأن إسماعيل وبقية ضعيفان، والغازي مجهول، وصفوان ضعيف، ثم هو مرسل (^٣).\n_________\n(^١) رواه العقيلي في \"الضعفاء الكبير\" ٣/ ٤٤١ - ٤٤٢ عن علي بن عبد العزيز، عن أبي عبيد، به. ورواه سعيد بن منصور في \"سننه\" ١/ ٢٧٥ - ٢٧٦ (١١٣٠)، ومن طريقه العقيلي في \"الضعفاء الكبير\" ٢/ ٢١١، عن إسماعيل بن عياش، به.\n(^٢) رواه العقيلي في \"الضعفاء\" ٢/ ٢١١ عن يحيى بن عثمان عن نعيم، به.\nورواه سعيد بن منصور ١/ ٢٧٦ (١١٣١)، ومن طريقه العقيلي ٢/ ٢١١ - ٢١٢ من طريق الوليد بن مسلم عن الغازي، به.\nوهذا الحديث ضعيف؛ قال البخاري في \"التاريخ الكبير\" ٧/ ١١٤ (٥٠١): الغاز بن جبلة في طلاق المكره، حديثه منكر.\nوقال أبو زرعة الرازي: حديث واهٍ جدًا. \"علل ابن أبي حاتم\" ١/ ٤٣٦. وضعفه عبد الحق الإشبيلي ٣/ ٢٠٠، وابن القطان في \"البيان\" ٢/ ٥٥ - ٥٦ (٣٠)، وتاج الدين التبريزي في \"المعيار\" ٢/ ٤٥٦ (١٤٧٢)، والمصنف -﵀- في \"البدر\" ٨/ ١١٨.\n(^٣) \"المحلى\" ٨/ ٣٣١ - ٣٣٢.","vol":"32","page":19},{"text":"قلت (^١): صفوان ذكره ابن حبان في \"ثقاته\" (^٢)، وكذا الغازي وعرفه بروايته عن جملة من الصحابة وابنه أبو هشام بن الغازي روى عن أبيه وأهل الشام (^٣). وبقية عابوا عليه تدليسه، وروايته عن المجاهيل، وإسماعيل روى هنا عن الشاميين، وابن حزم وغيره يحتج به في مثل ذلك، وليس كما قال من إرساله فإنه قال: عن رجل من الصحابة ولا تضر الجهالة به ولا يسمى هذا مرسلًا (^٤).\nواحتجوا (^٥) أيضًا بحديث من طريق مُطَيَّن عن حسين بن يوسف السمتي -وهو مجهول- عن محمد بن مروان -وهو مجهول- عن عطاء بن عجلان -وهو مذكور بالكذب- عن عكرمة، عن ابن عباس - ﵄ - رفعه \"كل طلاق جائز إلا طلاق المعتوه المغلوب على عقله\" (^٦) وينبغي أيضًا أن يكون على رأيهم غير صحيح؛ لأنهم\n_________\n(^١) القائل هو ابن الملقن -﵀-.\n(^٢) \"الثقات\" ٤/ ٣٨٠.\nوقال ابن حبان: يروي عن أنس، روى عنه الغاز بن جبلة، وهو أبو هشام بن الغاز.\n(^٣) \"الثقات\" ٥/ ٢٩٤ والمذكور فيه إنما هو الغاز بن ربيعة الجرشي، قال: من أهل الشام، يروي عن جماعة من الصحابة، روى عنه ابنه هشام بن الغاز وأهل الشام.\n(^٤) قلت: ظاهر صنيع المصنف -﵀- هنا محاولة إثبات الحديث، بالرغم من أنه قد أطلق القول بضعفه في \"البدر المنير\" ٨/ ١١٨.\n(^٥) من هذا الموضع استكمل المصنف -﵀- النقل عن ابن حزم.\n(^٦) رواه الترمذي (١١٩١) من طريق مروان بن معاوية عن عطاء بن عجلان عن عكرمة بن خالد عن أبي هريرة -لا ابن عباس- به. وقال: حديث لا نعرفه مرفوعًا إلا من حديث عطاء بن عجلان، وعطاء ضعيف ذاهب الحديث.\nومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٥٦ (١٠٦٩) وضعفه وكذا أعله شيخ الإسلام ابن القيم -قدس الله روحه- في \"زاد المعاد\" ٥/ ٢٠٩، وضعفه في \"أعلام الموقعين\" ٢/ ٣٢٧، وأعله الحافظ في \"الفتح\" ٩/ ٣٩٣، وفي \"الدراية\" ٢/ ٦٩. وضعفه الألباني في \"الإرواء\" (٢٠٤٢).","vol":"32","page":20},{"text":"يقولون: إذا خالف الراوي روايته دل على سقوط روايته؛ لأن الاعتبار عندهم برأيه لا بروايته، وهنا رأينا عبد الرزاق قد روى عن ابن المبارك، عن الأوزاعي، عن يحيى بن أبي كثير عن ابن عباس - ﵄ - لم ير طلاق المكره (^١).\nقال: واحتجوا بالآثار التي فيها: \"ثلاث جدهن جد وهزلهن جد\" (^٢) (وهي) (^٣) كلها واهية لا تصح، واعترضوا على ما روينا من طريق الربيع بن سليمان المؤذن، عن بشر بن بكر، عن الأوزاعي، عن عطاء، عن ابن عباس - ﵄ - قال رسول الله - ﷺ - \"عفي لأمتي عن الخطأ والنسيان وما استكرهوا عليه\" (^٤)، فإن قالوا: سأل عبد الله بن أحمد أباه عن هذا الحديث فقال: إنما رواه شيخ عن الوليد بن مسلم، عن الأوزاعي ومالك، قال مالك، عن نافع، عن ابن عمر - ﵄ -، وقال الأوزاعي: عن عطاء، عن ابن عباس كلاهما قال عن رسول الله - ﷺ -. فقال أحمد: وهذا كذب باطل ليس يروى إلا عن الحسن عن رسول الله - ﷺ - (^٥).\nقال ابن حزم: فاعجبوا للعجب؛ إنما كذَّب أحمد من رواه من طريق مالك عن نافع، عن ابن عمر، ومن طريق الوليد عن الأوزاعي، عن عطاء، عن ابن عباس، وصدق أحمد في ذلك وهذا لم يأت قط من طريق مالك، عن نافع، عن ابن عمر ولا من طريق الوليد المذكورة،\n_________\n(^١) \"مصنف عبد الرزاق\" ٦/ ٤٠٧.\n(^٢) تقدم تخريجه وتحسينه.\n(^٣) من (ص ١).\n(^٤) تقدم تخريجه.\n(^٥) \"العلل ومعرفة الرجال\" ١/ ٥٦١.","vol":"32","page":21},{"text":"إنما جاء من طريق بشر كما سلف، ومن بدل الأسانيد فقد أخطأ أو كذب إن تعمد ذلك -وقد أسلفنا في الطلاق مناقشة ابن حزم في ذلك- ثم العجب كله منهم في هذا وأنه مرسل وهم يحتجون في هذِه المسألة نفسها بما نزل في هذا عن المرسل، ثم قالوا: كيف يرفع عن الناس ما استكرهوا عليه وقد وقع منهم، وهذا اعتراض على صاحب الشرع (^١).\nفرع:\nقال: ومن أكره على سجود لصنم أو صليب فليسجد لله مبادرًا إلى ذلك ولا يبالي في أي جهة كان ذلك الصنم أو الصليب، قال تعالى: ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللهِ﴾ [البقرة: ١١٥] ولا فرق بين إكراه السلطان أو اللصوص أو غيرهما، وقد سلف ما فيه (^٢).\nفرع:\nقال أيضًا: وقال الحنفيون: الإكراه بضرب سوط أو سوطين أو حبس يوم أو يومين ليس إكراهًا، قال: وقد روينا عكس مقالتهم من طريق شعبة، ثنا أبو حيان التيمي، عن أبيه قال: قال لي الحارث بن سويد: سمعت ابن مسعود يقول: ما من ذي سلطان يريد أن يكلفني كلامًا يدرأ عني سوطًا أو سوطين إلا كنت متكلمًا به (^٣).\nقال ابن حزم: ولا يعرف لعبد الله من الصحابة مخالف، قال: واحتجوا في إلزام النذر واليمين بالكره بحديث فاسد من طريق حذيفة أن المشركين أخذوه وهو يريد رسول الله - ﷺ - ببدر فأحلفوه ألا يأتي\n_________\n(^١) \"المحلى\" ٨/ ٣٣٤.\n(^٢) \"المحلى\" ٨/ ٣٣٥.\n(^٣) \"المحلى\" ٨/ ٣٣٦.","vol":"32","page":22},{"text":"محمدًا فحلف، فلما أخبر رسول الله - ﷺ - قال: \"نفي لهم بعهدهم ونستعين الله عليهم\" قال: وهذا حديث مكذوب وما كان المشركون المانعون عن رسول الله قط في طريق بدر، وحذيفة لم يكن من أهل مكة إنما هو من أهل المدينة حليف للأنصار، ونص القرآن يخبر بأنهم لم يجتمعوا ببدر عن موعد ولا علم بعضهم ببعض حتى قرب العسكر، ولم يكن بينهم إلا كثيب رمل فقط. ومثلهم احتج بمثله، حاش لله أن يأمر رسول الله بإنفاذ عهد بمعصيته (^١).\nقلت: عجيب منه، فما أنكره ثابت في \"صحيح مسلم\" من حديث أبي الطفيل عنه بالإسناد الصحيح (^٢)، وقال البزار: إنه قد روي من غير وجه عن حذيفة ولا نعلمه روي عن أبي الطفيل عن حذيفة إلا بهذا الإسناد (^٣). وأخرجه ابن سعد في \"طبقاته\" من حديث أبي إسحاق، أراه عن مصعب بن سعد قال: أخذ حذيفةَ وأباه المشركون قبل بدر فأرادوا أن يقتلوهما فأخذوا عليهما عهد الله أن: لا تعينا علينا، فحلفنا لهم .. الحديث. ومن حديث أبي إسحاق أيضًا عن رجل، عن حذيفة به.\nوهذا الرجل هو صلة بن زفر كما بينه البزار (^٤)، ورواية ابن سعد. ولا مانع من الذي قد يسافر لحاجة تعرَّض لها، وفي رواية ابن سعد: فمرا بهم وهم بالقرب من بدر فأحلفاهما.\n_________\n(^١) \"المحلى\" ٨/ ٣٣٦.\n(^٢) \"صحيح مسلم\" (١٧٨٧/ ٩٨).\n(^٣) \"مسند البزار\" ٧/ ٢٢٨ بعد روايته الحديث.\n(^٤) \"مسند البزار\" ٧/ ٣٣٢ رواية رقم (٢٩٣٠).","vol":"32","page":23},{"text":"وبيَّن الشارع لوفاء عهدهما عدم الحاجة إلى ذلك، فإن الله ناصره، ثم إن حذيفة لا شك في كونه مهاجرًا، وقد روى البزار (بإسناده) (^١) عنه قال: خيرني رسول الله بين الهجرة والنصرة فاخترت الهجرة، ثم قال: هذا الحديث لا نعلم رواه إلا حذيفة عن رسول الله - ﷺ - ولا نحفظه إلا من حديث مسلم بن إبراهيم، عن حماد بن سلمة، عن علي، عن سعيد بن المسيب عنه (^٢).\nوقال ابن عبد البر: هاجر إلى رسول الله - ﷺ - فخيره بين الهجرة والنصرة (^٣)، وبنحوه ذكره ابن حبان (^٤) وابن منده وأبو نعيم (^٥) (…) (^٦)، والهجرة لا تكون من المدينة.\nفصل:\nقوله في الحديث: (كان يدعو في الصلاة)، أي: في القنوت.\nوعياش بن أبي ربيعة من بني مخزوم، وسلمة بن هشام أخو أبي جهل، والوليد بن الوليد ابن عم أبي جهل، وهذا كان سبب القنوت.\nوالوطأة: الأخذة، وقال الداودي: هي الأرض.\n_________\n(^١) من (ص ١).\n(^٢) \"مسند البزار\" ٧/ ٣٣٧ (٢٩٣٦).\n(^٣) \"الاستيعاب\" ١/ ٣٩٤.\n(^٤) \"الثقات\" ٣/ ٨٠.\n(^٥) \"معرفة الصحابة\" ٢/ ٦٨٦.\n(^٦) في الأصل: (في آخر). ولا يُدرى وجهها.","vol":"32","page":24},{"text":"<span data-type='title' id=toc-4119>١ - باب مَنِ اخْتَارَ الضَّرْبَ وَالْقَتْلَ وَالْهَوَانَ عَلَى الْكُفْرِ</span>\n٦٩٤١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ حَوْشَبٍ الطَّائِفِيُّ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «ثَلَاثٌ مَنْ كُنَّ\nفِيهِ وَجَدَ حَلَاوَةَ الإِيمَانِ: أَنْ يَكُونَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَأَنْ يُحِبَّ الْمَرْءَ لَا يُحِبُّهُ إِلاَّ لِلَّهِ، وَأَنْ يَكْرَهَ أَنْ يَعُودَ فِي الكُفْرِكَمَا يَكْرَهُ أَنْ يُقْذَفَ فِي النَّارِ». [انظر: ١٦ - مسلم: ٤٣ - فتح ١٢/ ٣١٥]\n\n٦٩٤٢ - حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا عَبَّادٌ، عَنْ إِسْمَاعِيلَ، سَمِعْتُ قَيْسًا، سَمِعْتُ سَعِيدَ بْنَ زَيْدٍ يَقُولُ: لَقَدْ رَأَيْتُنِي وَإِنَّ عُمَرَ مُوثِقِى عَلَى الإِسْلَامِ، وَلَوِ انْقَضَّ أُحُدٌ مِمَّا فَعَلْتُمْ بِعُثْمَانَ كَانَ مَحْقُوقًا أَنْ يَنْقَضَّ. [انظر: ٣٨٦٢ - فتح ١٢/ ٣١٥].\n\n٦٩٤٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ، عَنْ خَبَّابِ بْنِ الأَرَتِّ قَالَ: شَكَوْنَا إِلَى رَسُولِ اللهِ - ﷺ - وَهْوَ مُتَوَسِّدٌ بُرْدَةً لَهُ فِي ظِلِّ الْكَعْبَةِ فَقُلْنَا: أَلَا تَسْتَنْصِرُ لَنَا؟ أَلَا تَدْعُو لَنَا؟. فَقَالَ: «قَدْ كَانَ مَنْ قَبْلَكُمْ يُؤْخَذُ الرَّجُلُ فَيُحْفَرُ لَهُ فِي الأَرْضِ فَيُجْعَلُ فِيهَا، فَيُجَاءُ بِالْمِنْشَارِ فَيُوضَعُ عَلَى رَأْسِهِ فَيُجْعَلُ نِصْفَيْنِ، وَيُمَشَّطُ بِأَمْشَاطِ الْحَدِيدِ مَا دُونَ لَحْمِهِ وَعَظْمِهِ، فَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَاللهِ لَيَتِمَّنَّ هَذَا الأَمْرُ، حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ لَا يَخَافُ إِلاَّ اللهَ وَالذِّئْبَ عَلَى غَنَمِهِ، وَلَكِنَّكُمْ تَسْتَعْجِلُونَ». [انظر: ٣٦١٢ - فتح ١٢/ ٣١٥].\nذكر فيه حديث أَنَسٍ - ﵁ -: \"ثَلَاث مَنْ كنَّ فِيهِ وَجَدَ حَلَاوَةَ الايمَانِ .. \". الحديث سلف في الإيمان.\nوحديث إِسْمَاعِيلَ: سَمِعْتُ قَيْسًا، قال: سَمِعْتُ سَعِيدَ بْنَ زيدٍ - ﵁ -: لَقَدْ رَأَيْتُنِي وَإِنَّ عُمَرَ مُوثِقِي عَلَى الإِسْلَامِ، وَلَوِ أنْقَضَّ أُحُد مِمَّا فَعَلْتُمْ بِعُثْمَانَ كَانَ مَحْقُوقًا أَنْ يَنْقَضَّ. وحديث خباب بن الأرت - ﵁ - السالف بطوله في باب: علامات النبوة.","vol":"32","page":25},{"text":"وقام الإجماع أن من أكره على الكفر فاختار القتل أنه أعظم أجرًا عند الله ممن اختار الرخصة. واختلفوا فيمن أكره على (غير) (^١) الفعل من فعل ما لا يحل له، فقال أصحاب مالك: الأخذ بالشدة في ذلك واختيار القتل والضرب أفضل عند الله من الأخذ بالرخصة، ذكره ابن حبيب وسحنون، وذكره ابن سحنون عن أهل العراق: أنه إذا تُهدد بقتل أو بقطع أوبضرب يخاف منه التلف حتى يشرب الخمر أو يأكل الخنزير فذلك له، فإن لم يفعل حتى قتل خفنا أن يكون آثمًا، وهو كالمضطر إلى أكل الميتة أو شرب الخمر غَيْرَ بَاغٍ وَلا عَادٍ فإن خاف على نفسه الموت فلم يأكل ولم يشرب أثم (^٢).\nوقال مسروق: من اضطر إلى شيء مما حرمه الله عليه، فلم يأكل ولم يشرب حتى مات دخل النار (^٣). قالوا: ولا يشبه هذا الكفر وقتل المسلم؛ لأن هذا فيه رخصة، وتركه أفضل، ولم يجعل في الضرورة حلالًا.\nقال سحنون: إذا لم يشرب الخمر ولا أكل الخنزير حتى قتل كان أعظم لأجره كالكفر (^٤)؛ لأن الله أباح له الكفر بضرورة الإكراه، وأباح له الميتة والدم بضرورة الحاجة إليهما، وأجمعنا أن له ترك الرخصة في قول الكفر فكذلك يلزم مخالفنا أن يقول في ترك الرخصة في الميتة ولحم الخنزير، ولا يكون معينًا على نفسه، وقد تناقض\n_________\n(^١) في هامش الأصل: لعله بحذف غير.\n(^٢) انظر: \"النوادر والزيادات\" ١٠/ ٢٧٤.\n(^٣) روراه عبد الرزاق ١٠/ ٤١٣.\n(^٤) انظر: \"النوادر والزيادات\" ١٠/ ٢٤٨.","vol":"32","page":26},{"text":"الكوفيون في هذا فقالوا كقولنا في المكره بوعيد بقطع عضو، أو قتل، على أن يأخذ مال فلان فيدفعه إلى فلان: أنه في سعة من ذلك؛ لأنه كالمضطر، ويضمن الآمر ولا ضمان على المأمور، وإن أبى أن يأخذ حتى قتله كان عندنا في سعة، فيقال لهم: هذا مال مسلم قد أحللتموه بالإكراه حتى يقتل.\nواختلف أصحابنا في وجوب التلفظ على وجهين أصحهما: لا يجب، والثبات أفضل.\nقال ابن بطال: وحديث خباب حجة لأصحاب مالك؛ لوصفه - ﵇ - عن الأمم السالفة من كان يمشي لحمه بأمشاط الحديد وينشر بالمناشير بالشدة في دينه والصبر على المكروه في ذات الله ولم يكفروا في الظاهر ويبطنوا الإيمان ليدفعوا العذاب عنهم، فمدحهم - ﵇ - بذلك، وكذا حديث أنس - ﵁ - سوى فيه الشارع بين كراهة المؤمن الكفر وكراهيته لدخول النار، وإذا كان هذا حقيقة الإيمان فلا محالة أن الضرب والهوان والقتل عند المؤمن أسهل من دخوله النار، فينبغي أن يكون أسهل من الكفر إن اختار الأخذ بالشدة على نفسه (^١).\nوأما ابن التين فقال: هكذا ذكر بعضهم وما ظهر لي فيه حجة؛ لأن العلماء متفقون على اختيار القتل في الكفر، وإنما يكون هذا حجة على من يقول: إن اختار الكفر أو الارتداد في حديث أنس - ﵁ -، وأن يكره أن يعود في الكفر.\nوقال في حديث خباب: \"فما يصده ذلك عن دينه\" والكفر قد اتفقوا على اجتناب القتل فيه فيكون حجة، وتبويب البخاري يُشعر بهذا؛ لقوله\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٩٦.","vol":"32","page":27},{"text":"على الكفر، وقال قبل ذلك أحاديث الباب الثلاثة حجة لأصحاب مالك فيما ذكره.\nفصل:\nوقد اعترض هذا قوم بقوله تعالى: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللهَ كَانَ بِكُمْ رَحِيمًا﴾ [النساء: ٢٩] ولا حجة لهم فيه في الآية؛ لقوله تعالى ﴿وَمَنْ يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا﴾ [النساء: ٣٠]، وهما محرمان، وليس من أهلك نفسه في الطاعة بعادٍ ولا ظالم، ولو كان كما قالوا لما جاز لأحد أن يتقحم المهالك في الجهاد، وقد افترض على كل مسلم مقارعة رجلين من الكفار ومبارزتهما، وهذا من أبين الهلكات والضرر ومن فر من اثنين فقد أكبر المعصية وتعرض لغضب الله.\nفصل:\nوقول خباب - ﵁ - لرسول الله - ﷺ -: ألا تدعو الله أن يكفينا؟ يعني: عدوان الكفار عليهم بمكة قبل هجرتهم وصبرهم (وإبقائهم) (^١) بالحديد.\nوفيه من الفقه: أنه - ﵇ - لم يترك الدعاء في ذلك على أن الله قد أمرهم بالدعاء أمرًا عامًّا بقوله: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ [غافر: ٦٠] وبقوله: ﴿فَلَوْلَا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُوا﴾ [الأنعام: ٤٣] (إلا) (^٢) لأنه - ﵇ - علم من الله تعالى أنه قد سبق في قدره وعلمه أنه يجري عليهم ما جرى من البلوى والمحن؛ ليؤجروا عليها على ما سلفت عادته تعالى في سائر أتباع الأنبياء من الصبر والشدة في ذات الله ثم يعقبهم (بالصبر) (^٣)\n_________\n(^١) كذا صورتها بالأصل، وفي \"شرح ابن بطال\" ٨/ ٢٩٦: (وإيثاقهم).\n(^٢) من (ص ١).\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\" ٨/ ٢٩٧: (بالنصر)، وهو أوجه.","vol":"32","page":28},{"text":"والتأييد والظفر وجزيل الأجر، وأما غير الأنبياء فواجب عليهم الدعاء عند كل نازلة تنزل بهم؛ لأنهم لا يعلمون الغيب فيها، والدعاء من أفضل العبادة ولا يخلو الداعي من إحدى الثلاث التي وعد الشارع بها (^١).\nوفيه: علامات النبوة، وذلك خروج ما قال - ﵇ - من تمام الدين وانتشار الأمر وإنجاز الوعد من ذلك.\nفصل:\nوقول سعيد: (وإن عمر موثقي على الإسلام) كان ذلك قبل أن يسلم أربعة، وكان سعيد ابن عمه وزوج أخته، وحكاية عمر في دخوله عليهم وسماعه القراءة وشج سعيد واغتساله، وإسلامه مشهور (^٢).\nوقوله في حديث خباب - ﵁ -: (وهو متوسد ببردة). قال الداودي: هي المئزر، وإنما كان الرداء. وقال الجوهري: إنها كساء أسود مربع فيه صور تلبسه الأعراب، والجمع: برد (^٣)، والبُرُد جمع بُرْد بغير هاء على وزن فُعْل، وجمعه برود، وأبراد، والمئشار مهموز من أشرت الخشبة، (قاله الجوهري) (^٤)، ووشرت بالمنشار غير مهموز لغة من أشرت.\n_________\n(^١) يشير المصنف -﵀- إلى ما رواه الترمذي (٣٦٠٤) كتاب: الدعوات، باب: في الأستعاذة، عن أبي هريرة مرفوعًا: \"ما من رجل يدعو الله بدعاء إلا استجيب له، فإما أن يعجل له في الدنيا، وإما أن يدخر له في الآخرة، وإما أن يكفر عنه من ذنوبه\" .. الحديث. وأصله سلف برقم (٦٣٤٠)، ورواه مسلم (٢٧٣٥).\n(^٢) رواها ابن هشام في \"سيرته\" ١/ ٣٦٥ - ٣٦٨، وعبد الله بن أحمد في \"فضائل الصحابة\" ١/ ٣٤٧ - ٣٤٨ (٣٧٤). وذكرها ابن حبان في \"سيرته\" ص ٨٦.\n(^٣) \"الصحاح\" ٢/ ٤٤٧.\n(^٤) من (ص ١). وانظر: \"الصحاح\" ٢/ ٥٧٩.","vol":"32","page":29},{"text":"<span data-type='title' id=toc-4120>٢ - باب فِي بَيْعِ المُكْرَهِ وَنَحْوِهِ فِي الْحَقِّ وَغَيْرِهِ</span>\n٦٩٤٤ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: بَيْنَمَا نَحْنُ فِي المَسْجِدِ إِذْ خَرَجَ عَلَيْنَا رَسُولُ اللهِ - ﷺ -\nفَقَالَ: «انْطَلِقُوا إِلَى يَهُودَ». فَخَرَجْنَا مَعَهُ حَتَّى جِئْنَا بَيْتَ المِدْرَاسِ، فَقَامَ النَّبِيُّ - ﷺ - فَنَادَاهُمْ: «يَا مَعْشَرَ يَهُودَ، أَسْلِمُوا تَسْلَمُوا». فَقَالُوا: قَدْ بَلَّغْتَ يَا أَبَا الْقَاسِمِ. فَقَالَ: «ذَلِكَ أُرِيدُ»، ثُمَّ قَالَهَا الثَّانِيَةَ. فَقَالُوا: قَدْ بَلَّغْتَ يَا أَبَا القَاسِمِ. ثُمَّ قَالَ الثَّالِثَةَ فَقَالَ: «اعْلَمُوا أَنَّ الأَرْضَ لِلَّهِ وَرَسُولِهِ، وَإِنِّي أُرِيدُ أَنْ أُجْلِيَكُمْ، فَمَنْ وَجَدَ مِنْكُمْ بِمَالِهِ شَيْئًا فَلْيَبِعْهُ، وَإِلاَّ فَاعْلَمُوا أَنَّمَا الأَرْضُ لِلَّهِ وَرَسُولِهِ». [انظر: ٣١٦٧ - مسلم: ١٧٦٥ - فتح ١٢/ ٣١٧]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: بَيْنَمَا نَحْنُ في المَسْجِدِ إِذْ خَرَجَ رَسُولُ الله - ﷺفقَالَ: \"انْطَلِقُوا إلى يَهُودَ\". فَخَرَجْنَا مَعَهُ حَتَّي أتينا بَيْتَ المِدْرَاسِ، فَقَامَ - ﵇ - فَنَادَاهُمْ: \"يَا مَعْشَرَ يَهُودَ، أَسْلِمُوا تَسْلَمُوا\". فَقَالُوا: قَدْ بَلَّغْتَ يَا أَبَا القَاسِمِ. فَقَالَ: \"ذاك أُرِيدُ\". ثُمَّ قَالَهَا ثلاثًا. ثم قال: \"اعْلَمُوا أَنَّ الأَرْضَ لله وَلرَسُولِهِ، وَإِنِّي أُرِيدُ أَنْ أُجْلِيَكُمْ، فَمَنْ وَجَدَ مِنْكُمْ بِمَالِهِ شَيْئًا فَلْيَبِعْهُ، وَإِلَّا فَاعْلَمُوا أن الأَرْضَ لله وَلرَسُولِهِ\".\n(الشرح) (^١):\nعندنا أن بيع المكره بغير حق باطل بخلاف ما إذا أكره بحق (كما) (^٢) إذا كان عليه دين، وامتنع من أدائه، فإن الحاكم له أن يبيعه عليه، وله أن يكرهه على بيعه، وكذا قال المهلب: وما باعه المضغوط في حق وجب عليه فذلك ماض سائغ لا رجوع فيه عند الفقهاء؛ لأنه يلزمه أداء الحق\n_________\n(^١) كذا في (ص ١) وفي الأصل: فصل.\n(^٢) كذا في الأصل وفي (ص ١): (نحو).","vol":"32","page":30},{"text":"إلى صاحبه من غير المبيع، فلما لم يفعل كان بيعه اختيارًا منه ولزمه، ووجه الاستدلال على هذِه المسألة من هذا الحديث هو أن إخراج الشارع لليهود (حق) (^١)؛ لأنه إنما فعل ذلك بوحي من الله فأباح لهم بيع أموالهم فكان بيعهم جائزًا؛ لأنه لم يقع الإكراه على البيع من أجل أعيان الشيء المبيع، وإنما وقع من أجل الحق الذي لزمهم في الخروج فلذلك كان بيع من وجب عليه الحق جائزًا، وأما بيع المكره ظلمًا وقهرًا، فقال محمد بن سحنون: أجمع أصحابنا وأهل العراق على أن بيع المكره على الظلم والجور لا يجوز (^٢).\nوقال الأبهري: إنه إجماع. وقال مطرف وابن عبد الحكم وأصبغ: سواء وصل الثمن إلى المضغوط، ثم دفعه إلى الذي ألجأه إلى بيع ما باعه أو كان الطالب هو تولي قبض الثمن من المبتاع؛ لأن إنما يقبضه لغيره لا لنفسه، فإن ظفر بمتاعه بِيَد من ابتاعه أو بيد من اشتراه من الذي ابتاعه فهو أحق به ولا شيء عليه من الثمن، ليرجع الباعة بعضهم على بعض حتى يرجع المبتاع الأول على الظالم الذي وصل إليه الثمن، فإن فات المبتاع رجع بقيمته الذي فات عنده أو بالثمن الذي بيع به أي ذلك كان أكثر، فإن فات عند أحدهم بأكل أو لبس رجع بقيمته إن شاء أو يخير البيع ويأخذ الثمن من المبتاع (^٣) عند الجماعة خلا ابن سحنون فإنه قال: يأخذ الثمن من المشتري؛ لأنه رآه متعديًا في دفعه لمن لا يستحقه.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"النوادر والزيادات\" ١٠/ ٢٧٤.\n(^٣) \"النوادر والزيادات\" ١٠/ ٢٨٢.","vol":"32","page":31},{"text":"قال الخطابي: استدل البخاري بهذا الحديث في جواز بيع المكره، وإنما المكره من أكره على بيع ما لم يُرِد بيعه، قال: واليهود لو لم يبيعوا أرضهم لم يحملوا عليه، وإنما شحوا على أموالهم فاختاروا بيعها كأنهم أضطروا إلى بيعها كمن رهقه دين فاضطر إلى بيع ماله فيكون جائزًا ولو أكره عليه لم يجز (^١)، ولا تلزم هذِه المعاوضة؛ لأنه بوب باب: بيع المكره في الحق وغيره، وإنما ينبغي على ما بوب أنه لم يذكر في الباب الإكراه على البيع في غير الحق.\nفائدة:\n(بيت المِدْرَاسِ): الموضع الذي يتدارسون فيه التوراة، ومر (عبارة الخطابي فيه: إن الأرض لهم وإنهم باعوها.\nوعبارة أبي جعفر فيه: إن الأرض لرسوله؛ لأنه لم يوجف عليها فليتأمل) (^٢)، وقال لهم ذلك ثلاثًا؛ تأكيدًا للإبلاغ ولو أنذرهم مرة لاكتفى.\nوقوله: \"أريد أن أجليكم\" قال الداودي؛ لقوله تعالي: ﴿فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ﴾ [الأنفال: ٥٨] قال: وهذِه من الأرض التي خص الله بها رسوله إذ لم يوجف عليه بخيل ولا ركاب.\nقال: وقوله: \"لله ولرسوله\" يعني: الحكم فيها لهما، قال: وقيل: قوله: \"لله\" مفتاح كلام.\n_________\n(^١) \"أعلام الحديث\"٤/ ٢٣١٣.\n(^٢) عليها: من .. إلى، وقال في الهامش: من قوله: وعبارة الخطابي إلى قوله: فليتأمل ليس هذا مكانه وإنما هو قبل ذلك، ويحتمل أن يكون بعد ذلك، والله أعلم.","vol":"32","page":32},{"text":"وقوله: \"أجليكم\" هو رباعي من أجلى.\nقال الجوهري: الجلاء: الخروج من البلد، وقد جلوا عن أوطانهم وجلوتهم أنا، يتعدى ولا يتعدى، ويقال أيضًا: أجلوا عن البلد وأجليتهم أنا، كلاهما بالألف (^١).\n_________\n(^١) \"الصحاح\" ٦/ ٢٣٠٤.","vol":"32","page":33},{"text":"<span data-type='title' id=toc-4121>٣ - باب لَا يَجُوزُ نِكَاحُ المُكْرَهِ</span>\n﴿وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا﴾ [النور:٣٣] الآية\n\n٦٩٤٥ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ وَمُجَمِّعٍ ابْنَىْ يَزِيدَ بْنِ جَارِيَةَ الأَنْصَارِيِّ، عَنْ خَنْسَاءَ بِنْتِ خِذَامٍ الأَنْصَارِيَّةِ أَنَّ أَبَاهَا زَوَّجَهَا وَهْيَ ثَيِّبٌ، فَكَرِهَتْ ذَلِكَ، فَأَتَتِ النَّبِيَّ - ﷺ - فَرَدَّ نِكَاحَهَا. [انظر: ٥١٣٨ - فتح؛ ١٢/ ٣١٨]\n\n٦٩٤٦ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ أَبِي عَمْرٍو -هُوَ ذَكْوَانُ- عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، يُسْتَأْمَرُ النِّسَاءُ فِي أَبْضَاعِهِنَّ؟ قَالَ: «نَعَمْ». قُلْتُ: فَإِنَّ الْبِكْرَ تُسْتَأْمَرُ فَتَسْتَحِي فَتَسْكُتُ. قَالَ: «سُكَاتُهَا إِذْنُهَا». [انظر:٥١٣٧ - مسلم: ١٤٢٠ - فتح ١٢/ ٣١٩]\nثم ساق حديث خَنْسَاءَ بِنْتِ خِذَامٍ الأَنْصَارِّيَةِ أَنَّ أَبَاهَا زَوَّجَهَا وَهْيَ ثَيّبٌ، فَكَرِهَتْ ذَلِكَ، فَأَتَتِ النَّبِيَّ - ﷺ - فَرَدَّ نِكَاحَهَا.\nوقد سلف (^١).\nوحديث عَائِشَةَ - ﵂ - قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ، يُسْتَأْمَرُ النِّسَاءُ فِي أَبْضَاعِهِن؟ قَالَ: \"نَعَمْ\". قُلْتُ: إِنَّ البِكْرَ تُسْتَأْمَرُ فَتَسْتَحِي فَتَسْكُتُ. فقَالَ: \"سُكَاتُهَا إِذْنُهَا\" وسلف أيضًا (^٢).\nوإدخال البخاري الآية في هذا الباب لا أدري ما وجهه إلا أن يقال: قد نهي عن الإكراه على البغاء الذي لم يحل أصلًا، فكذا الإكراه على النكاح.\n_________\n(^١) سلف برقم (٥١٣٨) كتاب النكاح، باب: إذا زوج ابنته وهي كارهة فنكاحه مردود.\n(^٢) سلف برقم (٥١٣٧) كتاب النكاح، باب: لا يُنْكِح الأبُ وغيرُه البكرَ والثيبَ إلا برضاها.","vol":"32","page":34},{"text":"وفي حديث خنساء دليل أن نكاح المكره لا يصح، وهو مذهبنا ومذهب مالك، قال محمد بن سحنون: أجمع أصحابنا على إبطال نكاح المكره والمكرهة، قالوا: ولا يجوز المقام عليه؛ لأنه لم ينعقد (^١).\nوقال ابن القاسم: لا يلزم المكره ما أكره عليه من نكاح أو طلاق أو عتق أو غيره (^٢).\nقال محمد بن سحنون: وأجاز أهل العراق نكاح المكره، قالوا: ولو أكره على أن ينكح امرأة بعشرة آلاف درهم وصداق مثلها ألف درهم، أن النكاح جائز ويلزمه الألف ويبطل الفضل (^٣).\nقال محمد بن سحنون: فكما أبطلوا الزائد على الألف بالإكراه، فكذلك لزمهم إبطال النكاح به، وقولهم خلاف السنة الثابتة في قصة خنساء، وفي أمره - ﵇ - باستئمار النساء في أبضاعهن، فلا معنى لقولهم، وأما من جهة النظر فإنه نكاح على خيار ولا يجوز النكاح به.\nقال سحنون: وإنما شُبه بنكاح الخيار؛ لأنه إذا أجازه ورضي به فإنما رضي بما كان له رده فأشبه ما عقد على الخيار، وما عقد به لو مات أحدهما قبل انقضاء مدته لم يتوارثا عند جميع أصحاب مالك.\nقال سحنون: فإن وطئها المكره على النكاح غير مكره على الوطء والرضا بالنكاح لزمه النكاح على المسمى من الصداق ودرئ عنه الحد، وإن قال: وطئتها على غير رضى مني بالنكاح فعليه الحد والصداق المسمى؛ لأنه مدع لإبطال المسمى بهذا، وتحد المرأة إن أقدمت\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٠/ ٢٥٨.\n(^٢) انظر: \"المدونة\" ٢/ ١٢٧.\n(^٣) \"النوادر والزيادات\" ١٠/ ٢٥٧.","vol":"32","page":35},{"text":"وهي عالمة أنه مكره على النكاح، وأما المكرهة عليه وعلى الوطء فلا حد عليها، ولها الصداق، ويحد الواطئ (^١).\nفصل:\nوفي خبر خنساء قبول خبر الواحد وقبول خبر المرأة.\nفصل:\nوقولها: (البكر تستأمر فتستحي)، أكثر العلماء على أن نكاح ابنته الصغيرة جائز؛ لقوله تعالى: ﴿وَاللَّائِي لَمْ يَحِضْنَ﴾ [الطلاق: ٤] ولإنكاح الصدِّيق الصدِّيقة، وانفرد ابن سيرين فقال: لا يزوجها إلا برضاها.\nوقال أحمد: إذا بلغت تسع سنين ونحوها استأمرها (^٢)، وذكر ابن القصار أن البكر الصغيرة لا خلاف فيها أنه يُجبرها.\nوقال الأوزاعي وأبو حنيفة والثوري: إن كانت صغيرة أجبرها وإن كانت كبيرة فلا (^٣)، وحمل أصحاب مالك قوله: (\"والبكر تستأمر\") على اليتيمة، وكذا هو مفسر في رواية شعبة، وفيه رد على الخطابي في قوله: الاستئمار لا يكون إلا نطقًا والاستئذان يكون بدونه، وقوله: (تستحي) هو بياء واحدة، وفيه لغة أخرى (تستحيي) بيائين، قال تعالى: ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي﴾ [البقرة: ٢٦].\n_________\n(^١) انظر: \"النوادر والزيادات\" ١٠/ ٢٥٧ - ٢٥٩.\n(^٢) انظر: \"المغني\" ٩/ ٤٠٤.\n(^٣) انظر: \"الإشراف\" ١/ ٢٤، ٢٦.","vol":"32","page":36},{"text":"<span data-type='title' id=toc-4122>٤ - باب إِذَا أُكْرِهَ حَتَّى وَهَبَ عَبْدًا أَوْ بَاعَهُ لَمْ يَجُزْ</span>\nوَبه قَالَ بَعْضُ النَّاسِ: فَإِنْ نَذَرَ المُشْتَرِى فِيهِ نَذْرًا، فَهْوَ جَائِزٌ بِزَعْمِهِ، وَكَذَلِكَ إِنْ دَبَّرَهُ.\n\n٦٩٤٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرٍ - ﵁ - أَنَّ رَجُلًا مِنَ الأَنْصَارِ دَبَّرَ مَمْلُوكًا وَلَمْ يَكُنْ لَهُ مَالٌ غَيْرُهُ، فَبَلَغَ ذَلِكَ رَسُولَ اللهِ - ﷺ - فَقَالَ: «مَنْ يَشْتَرِيهِ مِنِّي؟». فَاشْتَرَاهُ نُعَيْمُ بْنُ النَّحَّامِ بِثَمَانِمِائَةِ دِرْهَمٍ. قَالَ: فَسَمِعْتُ جَابِرًا يَقُولُ: عَبْدًا قِبْطِيًّا مَاتَ عَامَ أَوَّلَ. [انظر: ٢١٤١ - مسلم: ٩٩٧ - فتح ١٢/ ٣٢٠]\nثم ساق حديث جَابِرٍ - ﵁ - في المدبر أنه لَمْ يَكُنْ لَهُ مَالٌ غيْرُهُ، فَبَلَغَ ذَلِكَ رَسُولَ اللهِ - ﷺ - فقَالَ: \"مَن يَشْتَرِيهِ مِنِّي؟ \". فَاشْتَرَاهُ نُعَيْمُ بْنُ النَّحَّامِ.\nكذا وقع، وصوابه نعيم النحام، كما نبه عليه الدمياطي- بثمانمائة درهم، قال: فسمعتُ جابرًا يقول: عبدًا قبطيًّا مات عام أَوَّلَ.\nوقد سلف.\nوالإجماع قائم على أن الإكراه على البيع والهبة لا يجوز، وما ذكر فيه عن أبي حنيفة وهو المراد بـ (بعض الناس) أنه إن أعتقه أو دبره الموهوب أو المشتري فهو جائز، فإنما قاس ذلك على البيع الفاسد، فإنه إذا مات بتدبير أو عتق مضى، وكان على المفوت له القيمةُ يوم فَوَته، والفرق بين بيع المكره وبين البيع الفاسد بيِّن، وذلك أن بائع البيع الفاسد راض بالبيع وطيبة به نفسه، لكنه لمَّا أوقعه على خلاف السنة فسد، وكان فيه القيمة، والمشتري إنما اشتراه بوجه من وجوه الحل والتراضي الذي شرطهما الله في البيع. والمكره على الهبة والبيع لم تطب نفسه على ذلك فلا يجوز إمضاء ما لم تطب به نفسه بتفويته.","vol":"32","page":37},{"text":"وقال محمد بن سحنون: أجمع أهل العراق معنا أن بيع المكره باطل، وهذا يدل أن البيع عندهم غير ناقل للملك، ثم نقضوا هذا بقولهم: إذا أعتق المشتري أو رد فليس للبائع رد ذلك فيقال لهم: هل (وقع) (^١) الإكراه ناقلًا للملك؟ فإن قالوا: لا، بطل عتق المشتري وتدبيره كما بطلت هبته، وإن كان ناقلًا للملك فأجيزوا كل شيء صنع المشتري من هبة وغيرها، هاذا قصد المشتري الشراء بعد علمه بالإكراه صار كالغاصب (^٢)، وقد أجمع العلماء في عتق الغاصب أن للسيد أن يزيله ويأخذ عبده.\nوقال أهل العراق: له أن يضمن إن شاء الذي ولي الإكراه، وإن شاء المشتري العتق فجعلوه في معنى الغاصب، وقالوا: إن بيع المشتري شراءً فاسدًا ماض ويوجب القيمة، ففرقوا بينه وبين البيع الفاسد وجعلوه كالغاصب (^٣).\nووجه استدلال البخاري بحديث جابر في هذِه المسألة: أن الذي دبره لما لم يكن له مال غيره كان تدبيره سفهًا في فعله، فرد الشارع ذلك من فعله، وإن كان ملكه للعبد صحيحًا كان من اشتراه شراءً فاسدًا ولم يصح له ملكه إذا دبره أو أعتقه أولى أن يرد فعله من أجل أنه لم يصح له ملكه (^٤)، وأما الداودي فقال: ذكر البخاري لبيع المدبر ليس من هذا الباب؛ لأنه لا إكراه فيه إلا أن يريد أنه - ﵇ - باعه وكان كالمكره له على بيعه ولم يرد بالإكراه فيما يجوز؛ لأن\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ٨/ ٣٠١: (بيع).\n(^٢) انظر: \"النوادر والزيادات\" ١٠/ ٢٧٧، و\"شرح ابن بطال\" ٨/ ٣٠٠ - ٣٠١.\n(^٣) انظر: \"النوادر والزيادات\" ١٠/ ٢٧٧.\n(^٤) \"شرح ابن بطال\" ٨/ ٣٠١.","vol":"32","page":38},{"text":"حاكمًا لو أكره رجلًا على بيع ماله ليؤدي دينه كان إكراهه جائزًا، والذي ذكر المالكية في هذِه القصة أنه دبر وعليه دين، ولذلك باعه الشارع.\nفائدة (^١):\nقوله: (فاشتراه نعيم بن النحام) كذا وقع هنا، وفي الأحكام، في باب: بيع الإمام على الناس (^٢). وصوابه نعيم النحام كما نبه عليه الدمياطي.\n_________\n(^١) وقع بهامش الأصل: تقدمت نحوها هنا أول الباب.\n(^٢) يأتي برقم (٧١٨٦).","vol":"32","page":39},{"text":"<span data-type='title' id=toc-4123>٥ - باب مِنَ الإِكْرَاهِ</span>\nكَرهَا وكُرهًا -يعني: بالفتح في الكاف والضم- وَاحِدٌ.\n\n٦٩٤٨ - حَدَّثَنَا حُسَيْنُ بْنُ مَنْصُورٍ، حَدَّثَنَا أَسْبَاطُ بْنُ مُحَمَّدٍ، حَدَّثَنَا الشَّيْبَانِيُّ سُلَيْمَانُ بْنُ فَيْرُوزَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ. قَالَ الشَّيْبَانِيُّ: وَحَدَّثَنِي عَطَاءٌ أَبُو الْحَسَنِ السُّوَائِيُّ، وَلَا أَظُنُّهُ إِلاَّ ذَكَرَهُ عَنِ ابْنِ عَبَّاسٍ - ﵄ - ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا﴾ [النساء: ١٩] الآيَةَ: قَالَ كَانُوا إِذَا مَاتَ الرَّجُلُ كَانَ أَوْلِيَاؤُهُ أَحَقَّ بِامْرَأَتِهِ، إِنْ شَاءَ بَعْضُهُمْ تَزَوَّجَهَا، وَإِنْ شَاءُوا زَوَّجَهَا، وَإِن شَاءُوا لَمْ يُزَوِّجْهَا، فَهُمْ أَحَقُّ بِهَا مِنْ أَهْلِهَا، فَنَزَلَتْ هَذِهِ الآيَةُ بِذَلِكَ. [انظر: ٤٥٧٩ - فتح ١٢/ ٣٢٠]\nثم ساق حديث عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -، وعن عَطَاءٍ وهو أَبُو الحَسَنِ السُّوَائيُّ، قال: وَلَا أَظُنُّهُ إِلَّا ذَكَرَهُ عَنِ ابن عَبَّاسٍ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا﴾ الآيَةَ. قَالَ: كَانُوا إِذَا مَاتَ الرَّجُلُ كَانَ أَوْلِيَاؤُهُ. إلى آخره كما سلف في التفسير.\nقال المهلب: فائدة هذا الباب -والله أعلم- ليعرفك أن كل من أمسك امرأته، ولا إرب له فيها طمعًا أن تموت فلا يحل له ذلك بنص القرآن.","vol":"32","page":40},{"text":"<span data-type='title' id=toc-4124>٦ - باب إِذَا اسْتُكْرِهَتِ المَرْأَةُ عَلَى الزِّنَا، فَلَا حَدَّ عَلَيْهَا</span>\nلقَوْلِهِ تَعَالَى: ﴿وَمَنْ يُكْرِهْهُنَّ فَإِنَّ اللهَ مِنْ بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَحِيمٌ﴾ [النور: ٣٣]\n\n٦٩٤٩ - وَقَالَ اللَّيْثُ: حَدَّثَنِي نَافِعٌ أَنَّ صَفِيَّةَ ابْنَةَ أَبِي عُبَيْدٍ أَخْبَرَتْهُ، أَنَّ عَبْدًا مِنْ رَقِيقِ الإِمَارَةِ وَقَعَ عَلَى وَلِيدَةٍ مِنَ الْخُمُسِ، فَاسْتَكْرَهَهَا حَتَّى افْتَضَّهَا، فَجَلَدَهُ عُمَرُ الْحَدَّ وَنَفَاهُ، وَلَمْ يَجْلِدِ الْوَلِيدَةَ مِنْ أَجْلِ أَنَّهُ اسْتَكْرَهَهَا. قَالَ الزُّهْرِيُّ فِي الأَمَةِ البِكْرِ يَفْتَرِعُهَا الْحُرُّ: يُقِيمُ ذَلِكَ الحَكَمُ مِنَ الأَمَةِ العَذْرَاءِ بِقَدْرِ قِيمَتِهَا، وَيُجْلَدُ، وَلَيْسَ فِي الأَمَةِ الثَّيِّبِ فِي قَضَاءِ الأَئِمَّةِ غُرْمٌ، وَلَكِنْ عَلَيْهِ الْحَدُّ. [فتح ١٢/ ٣٢١]\n\n٦٩٥٠ - حَدَّثَنَا أَبُو اليَمَانِ، حَدَّثَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «هَاجَرَ إِبْرَاهِيمُ بِسَارَةَ، دَخَلَ بِهَا قَرْيَةً فِيهَا مَلِكٌ مِنَ الْمُلُوكِ -أَوْ جَبَّارٌ مِنَ الجَبَابِرَةِ - فَأَرْسَلَ إِلَيْهِ أَنْ أَرْسِلْ إِلَيَّ بِهَا. فَأَرْسَلَ بِهَا، فَقَامَ إِلَيْهَا، فَقَامَتْ تَوَضَّأُ وَتُصَلِّى فَقَالَتِ: اللَّهُمَّ إِنْ كُنْتُ آمَنْتُ بِكَ وَبِرَسُولِكَ فَلَا تُسَلِّطْ عَلَيَّ الْكَافِرَ فَغُطَّ حَتَّى رَكَضَ بِرِجْلِهِ». [انظر: ٢٢١٧ - مسلم: ٢٣٧١ - فتح ١٢/ ٣٢١]\nوقال اللَّيْثُ: حَدَّثَنِي نَافِع أَنَّ صَفِيَّةَ بنت أَبِي عُبَيْدٍ أَخْبَرَتْهُ، أَنَّ عَبْدًا مِنْ رَقِيقِ الإِمَارَةِ وَقَعَ على وَلِيدَةٍ مِنَ الخُمُسِ فَاسْتَكْرَهَهَا حَتَّى افْتَضَّهَا، فَجَلَدَهُ عُمَرُ الحَدَّ وَنَفَاهُ، وَلَمْ يَجْلِدِ الوَلِيدَةَ مِنْ أَجْلِ أَنَّهُ اسْتَكْرَهَهَا. قَالَ الزُّهْرِيُّ فِي الأَمَةِ البِكْرِ يَفْتَرِعُهَا الحُرُّ: يُقِيمُ ذَلِكَ الحَكَمُ مِنَ الأَمَةِ العَذْرَاءِ بِقَدْرِ قِيمَتِهَا، وَيُجْلَدُ، وَلَيْسَ فِي الأَمَةِ الثَّيّبِ فِي قَضَاءِ الأَئِمَّةِ غُرْمٌ، ولكن عَلَيْهِ الحَدُّ.\nثم ساق حديث أبي هريرة في قصة سارة مع الجبار وقد سلف.","vol":"32","page":41},{"text":"(الشرح) (^١):\nأما أثر عمر فأخرجه ابن أبي شيبة، عن حفص، عن عبد الله، عن ابن عمر: أن عمر أُتِي بإماء من إماء الإمارة استكرههن غلمان من غلمان الإمارة، فضرب الغلمان ولم يضرب الإماء (^٢)، قال: وحدثنا ابن نمير، عن عبد الله، عن نافع أن رجلًا أصاب أهل بيت فاستكره منهم امرأة فرُفع ذلك إلى أبي بكر فضربه ونفاه ولم يضرب المرأة (^٣).\nقال: وحدثنا معمر بن سليمان الرقي، عن حجاج، عن عبد الجبار بن وائل، عن أبيه قال: استُكرهت امرأة على عهد رسول الله - ﷺ - فدرأ عنها الحد (^٤).\nوأما أثر الزهري حيث فرق بين البكر والثيب (^٥)، فهو قول مالك كما نقله عنه المهلب.\nوقد اختلف قول مالك في وطء الأمة الثيب في الإكراه، فقال في \"المدونة\": إنه لا شيء عليه في وطئها غير الحد.\nوروى أشهب وابن نافع عنه في (الجارية) (^٦) الزائغة تتعلق برجل تدعي أنه اغتصبها نفسها أَتُصَدَّقُ عليه بما بلغت من فضيحة نفسها بغير يمين عليها؟ قال: ما سمعت أن عليها في ذلك يمينًا وتصدق عليه، ويكون عليه غرُم ما نقصها الواطئ، وهذِه خلاف رواية ابن القاسم (^٧).\n_________\n(^١) من (ص ١).\n(^٢) \"المصنف\" ٥/ ٥٠١ (٢٨٤١٢) وفيه: حدثنا حفص، عن عبيد الله، عن نافع، عن ابن عمر.\n(^٣) \"المصنف\" ٥/ ٥٠١ (٢٨٤١٣) وفيه: حدثنا ابن نمير، عن عبيد الله، عن نافع.\n(^٤) \"المصنف\" ٥/ ٥٠١ (٢٨٤١١).\n(^٥) رواه عبد الرزاق في \"المصنف\" ٧/ ٤٠٨ (١٣٦٥٦).\n(^٦) من (ص ١).\n(^٧) انظر: \"شرح ابن بطال\" ٨/ ٣٠٤.","vol":"32","page":42},{"text":"فصل:\nوأما حديث إبراهيم وسارة فإنما شابه الترجمة من وجه خلو الكافر بسارة؛ وإن كان لم يصل إلى شيء منها، ولما لم يكن عليها ملامة في الخلوة، فكذلك لا يكون على المستكرهة ملامة ولا قيما هو في الخلوة. و(الحَكَمُ) هنا هو الحاكم بين الاثنين القاضي بما يوجب الافتراع.\nفصل:\nقوله تعالى: ﴿فَإِنَّ اللهَ مِنْ بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَحِيمٌ﴾ [النور: ٣٣] هو متعلق بقوله: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ إلي ﴿إِنْ أَرَدْنَ تَحَصُّنًا﴾ [النور: ٣٢ - ٣٣] والغرض هنا: أجرهن بما كسبن ﴿فَإِنَّ اللهَ مِنْ بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَحِيمٌ﴾ [النور: ٣٣] يعني: الفتيات المكرهات.\nوقال مجاهد: فإن الله للمكرهات بعد إكرههن غفور رحيم (^١). وبهذا المعنى حكم عمر في الوليدة التي استكرهها العبد فلم يحدها. والعلماء متفقون على أنه لا حد على امرأة مستكرهة، واختلفوا في وجوب الصداق لها، فقال عطاء والزهري: نعم، وهو قول مالك وأحمد وإسحاق وأبي ثور.\nوقال الشعبي: إذا أقيم الحد (عليها) (^٢) فلا صداق، وهو قول الكوفيين (^٣).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٩/ ٣١٨ (٢٦٠٧٥).\n(^٢) كذا بالأصل، ولعل صوابه: (عليه)، انظر: \"شرح ابن بطال\" ٨/ ٣٠٣.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٩٨، و\"الاستذكار\" ٢٢/ ١٢٦، ١٢٧. قال مالك، والليث، والشافعي: عليه الصداق والحد جميعًا، وقال الكوفيون: عليه الحد، ولا مهر عليه، وهو قول ابن شبرمة والثوري.","vol":"32","page":43},{"text":"فصل:\nواختلف العلماء فيمن أكره من الرجال على الزنا، فقال مالك: عليه الحد؛ لأنه لم ينتشر إلا بلذة، وهو قول أبي ثور.\nقال مالك: وسواء أكرهه سلطان أو غيره.\nوقال أبو حنيفة: إن أكرهه غير سلطان حُد وإن أكرهه سلطان فالقياس أن يحد، ولكني أستحسن ألا يحد.\nوقال أبو يوسف ومحمد والشافعي: لا يحد في الوجهين جميعًا (^١). ولم يراعوا الانتشار، واحتج أصحاب مالك في وجوب الحد فقالوا: الانتشار ينافي الخوف، ألا ترى أن ذلك لا يحصل إلا بوجود الشهوة والطمأنينة وسكون النفس؛ لأن من قدم ليضرب عنقه لا يحصل منه ذلك، بل ربما ذهب حسه وذهب عقله. واحتج من لم يوجبه بأنه إذا علم أنه يتخلص من القتل بذلك جاز أن ينتشر وإن كان مكرهًا.\nوقالوا لأصحاب مالك: هذا يلزمكم في طلاق المكره وأنتم لا توقعونه، وفيما أكره على الفطر فأجابوا بأن طلاقه لا علامة لنا في اختياره، والإكراه ظاهر والمكره على الفطر عليه القضاء، وليس كالمتعمد إذ لا أمارة تدل على اختيار الفطر، والصورة واحدة.\nفائدة تتعلق بقصة سارة:\nروي أن الله تعالى كشف (^٢) لإبراهيم حتى كأنه ينظر إلى سارة مع الملك لتطمئن بذلك نفسه.\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٨٦.\n(^٢) ورد بهامش الأصل: تقدمت عن \"التيجان\" لابن هشام كما مضى.","vol":"32","page":44},{"text":"أخرى: قوله: (\"فَغُطَّ حتى ركض برجله\") هو بالغين المعجمة، أي: ضيق عليه.\nوقال الداودي: معناه: خنق حتى نخر، ورويناه هنا بالمهملة، ويحتمل أن يكون من العطعطة، وهي حكاية صوت.\nقال الشيباني: المعطوط: المقلوب، ذكره الجوهري في باب العين المهملة (^١).\n_________\n(^١) \"الصحاح\" ٣/ ١١٤٣.","vol":"32","page":45},{"text":"<span data-type='title' id=toc-4125>٧ - باب يَمِينِ الرَّجُلِ لِصَاحِبِهِ: إِنَّهُ أَخُوهُ إِذَا خَافَ عَلَيْهِ القَتْلَ أَوْ نَحْوَهُ</span>\nوَكَذَلِكَ كُلُّ مُكْرَهٍ يَخَافُ، فَإِنَّهُ يَذُبُّ عَنْهُ الَظَالِمَ وَيُقَاتِلُ دُونَهُ وَلَا يَخْذُلُهُ، فَإِنْ قَاتَلَ دُونَ المَظْلُومِ فَلَا قَوَدَ عَلَيْهِ وَلَا قِصَاصَ. وَإِنْ قِيلَ لَهُ: لَتَشْرَبَنَّ الخَمْرَ، أَوْ لَتَأْكُلَنَّ المَيْتَةَ، أَوْ لَتَبِيعَنَّ عَبْدَكَ، أَوْ تُقِرُّ بِدَيْنٍ، أَوْ تَهَبُ هِبَةً وَتَحُلُّ عُقْدَةً، أَوْ لَنَقْتُلَنَّ أَبَاكَ أَوْ أَخَاكَ في الإِسْلَامِ. وَسِعَهُ ذَلِكَ؛ لِقَوْلِ النَّبِيِّ - ﷺ: «الْمُسْلِمُ أَخُو الْمُسْلِمِ». وَقَالَ بَعْضُ النَّاسِ: لَوْ قِيلَ لَهُ: لَتَشْرَبَنَّ الْخَمْرَ، أَوْ لَتَأْكُلَنَّ المَيْتَةَ، أَوْ لَنَقْتُلَنَّ ابْنَكَ أَوْ أَبَاكَ أَوْ ذَا رَحِمٍ مَحْرَمٍ، لَمْ يَسَعْهُ، لأَنَّ هَذَا لَيْسَ بِمُضْطَرٍّ. ثُمَّ نَاقَضَ فَقَالَ: إِنْ قِيلَ لَهُ: لَنَقْتُلَنَّ أَبَاكَ أَوِ ابْنَكَ، أَوْ لَتَبِيعَنَّ هَذَا الْعَبْدَ، أَوْ تُقِرُّ بِدَيْنٍ أَوْ تَهَبُ، يَلْزَمُهُ فِي القِيَاسِ، وَلَكِنَّا نَسْتَحْسِنُ وَنَقُولُ: الْبَيْعُ وَالْهِبَةُ وَكُلُّ عُقْدَةٍ فِي ذَلِكَ بَاطِلٌ. فَرَّقُوا بَيْنَ كُلِّ ذِي رَحِمٍ مُحَرَّمٍ وَغَيْرِهِ بِغَيْرِ كِتَابٍ وَلَا سُنَّةٍ. وَقَالَ النَّبِيُّ - ﷺ -: «قَالَ إِبْرَاهِيمُ لاِمْرَأَتِهِ: هَذِهِ أُخْتِي\". وَذَلِكَ فِي اللهِ». وَقَالَ النَّخَعِيُّ: إِذَا كَانَ المُسْتَحْلِفُ ظَالِمًا فَنِيَّةُ الحَالِفِ، وَإِنْ كَانَ مَظْلُومًا فَنِيَّةُ المُسْتَحْلِفِ.\n\n٦٩٥١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرِ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَالِمًا أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الْمُسْلِمُ أَخُو الْمُسْلِمِ، لَا يَظْلِمُهُ، وَلَا يُسْلِمُهُ، وَمَنْ كَانَ في حَاجَةِ أَخِيهِ، كَانَ اللهُ فِي حَاجَتِهِ». [انظر: ٢٤٤٢ - مسلم: ٢٥٨٠ - فتح ١٢/ ٣٢٣]\n\n٦٩٥٢ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا هُشَيْمٌ،","vol":"32","page":46},{"text":"أَخْبَرَنَا عُبَيْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا». فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَنْصُرُهُ إِذَا كَانَ مَظْلُومًا، أَفَرَأَيْتَ إِذَا كَانَ ظَالِمًا كَيْفَ أَنْصُرُهُ؟ قَالَ: «تَحْجُزُهُ -أَوْ تَمْنَعُهُ- مِنَ الظُّلْمِ، فَإِنَّ ذَلِكَ نَصْرُهُ». [انظر: ٢٤٤٣ - فتح ١٢/ ٣٢١]\nثم ساق حديث ابن عُمَرَ - ﵄ -: \"الْمُسْلِمُ أَخُو المُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ، وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللهُ فِي حَاجَتِهِ\".\nوحديث أَنس - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"انصُرْ أَخَاكَ ظَالِمًا أَوْمَظْلُومًا\" .. الحديث.\nالشرح:\nالمراد بالقود في قول البخاري: (فلا قود ولا قصاص) يريد: ولا دية؛ لأن الدية تسمى أرشًا، نبه عليه الداودي، وأثر النخعي أخرجه ابن أبي شيبة، عن يزيد بن هارون، عن حماد بن سلمة، عن حماد، عن إبراهيم قال: إذا كان الحالف مظلومًا فله أن يوري بيمينه، وإن كان ظالمًا فليس له أن يوري (^١)، وحدثنا جرير عن مغيرة، عن إبراهيم في الرجل يستحلف بالطلاق، فيحلف، قال: اليمين على ما استحلفه الذي يستحلفه، وليس نية الحالف بشيء (^٢)، وحدثنا يزيد، ثنا هشيم، ثنا عباد بن أبي صالح، عن أبيه، عن أبي هريرة رفعه \"اليمين على نية المستحلف\" (^٣). وهذا قول مالك؛ (لأن) (^٤) اليمين على نية المظلوم أبدًا، وهو خلاف قول الكوفيين\n_________\n(^١) \"المصنف\" ٣/ ١١١ - ١١٢ (١٢٥٩١).\n(^٢) \"المصنف\" ٣/ ١١١ - ١١٢ (١٢٥٨٦).\n(^٣) \"المصنف\" ٣/ ١١١ - ١١٢ (١٢٥٨٩).\n(^٤) من (ص ١).","vol":"32","page":47},{"text":"الذين جوزوا التورية ويجعلون النية نية الحالف أبدًا، ويأتي الكلام في ذلك في الباب بعده إن شاء الله تعالى.\nومذهبنا أن العبرة بيمين الحالف إلا أن يكون المستحلف قاضيًا لا ينفعه التورية اللهم إلا أن يحلفه بالطلاق فينفعه؛ لأنه ليس له تحليفه به.\nفإن قلت: كيف يكون المستحلف مظلومًا؟\nجوابه: أنه إذا جحده رجل حقًّا له، ولم يكن له بينة، فإن الجاحد يحلف له وتكون النية نية المستحلف؛ لأن الجاحد ظلمه.\nفصل:\nقد قررنا ما قاله إبراهيم النخعي هو قول مالك، وذلك أن النية في اليمين على ثلاثة أوجه، فإن كان بطلاق أوعتاق في حق على الحالف وأحلفه الطالب بحضرة نيته قضي بظاهر يمينه ولم ينوِ.\nواختلف إذا لم يكن عليه بينة وأحلفه الطالب بحضرة نيته قضي بظاهر يمينه ولم ينو، أو كانت ويمينه مما لا يقضى عليه، هل ذلك إلى نيته؛ أو إلى نية الطالب، وإن دفع ظلمًا فله نيته وإن لم يجد إلى التخلص إلا باليمين.\nوقال الداودي: يريد التخلص فيما بينه وبين الله ولو كان مظلومًا ولغز بيمينه لكانت له نيته في الطلاق والعتاق والأيمان كلها، وإن لم يلغز لزمه ذلك في الأيمان التي لا كفارة فيها عند أصحابهم.\nفصل:\nاختلف العلماء فيمن خشي على رجل القتل فقاتل دونه، فقالت طائفة: إن قتل دونه فلا دية ولا قصاص؛ دليلهم حديث الباب \"انصر","vol":"32","page":48},{"text":"أخاك ظالمًا أو مظلومًا\" فدل عمومه أنه لا قود عليه إذا قاتل عن أخيه كنفسه.\nوروي نحوه عن عمر﵁ -. وذكر (ابن) (^١) الماجشون أن رجلًا هربت منه امرأته إلى أبيها في زمن عمر فذهب في طلبها مع رجلين فقام أبوها إليهم بيده عمود فأخذه منه أحدهما فضربه فكسر يده وأخذ الزوج منه امرأته فلم يقده عمر وقضى له بدية اليد.\nقال ابن حبيب: لم ير فيه قصاصًا؛ لأنه كفه عن عدائه بنصرته له وليس على جهة العمد الذي فيه القصاص، وقياس قول أشهب يدل أنه لا قصاص في ذلك؛ لأنه قال في الرجل يختفي عنده مظلوم فيحلفه السلطان الجائر الذي يريد دمه وماله أو عقوبته إن كان عنده، فقال: يحلف ولا حنث عليه، وروي مثله عن أنس بن مالك قال: لأن أحلف تسعين يمينًا أحب إليَّ من أن أَدُلَّ على مسلم، وقاله ميمون بن مهران.\nوقالت طائفة: من قاتل دون غيره فقتل فعليه القود، هذا قول الكوفيين ويشبه مذهب ابن القاسم؛ لأنه قال في الرجل يختفي عنده الرجل من السلطان الجائر يخافه على نفسه أنه متى حلف أنه ليس عنده فهو حانث، وإن كان مأجورًا في إحياء نفسه، فلما كان حانثًا في حلفه عليه، والحنث أيسر شأنًا من القتل دل أنه ليس له أن يقاتل دونه، وهذا قول أصبغ قال: لا يعذر أحد إلا في الدراءة عن نفسه، ولا يدرأ عن ولده باليمين، وهو حانث، وقاله أكثر أصحاب مالك، قالوا: وليس حديث الباب يحيى له قتل المتعدي على أخيه الظالم له؛\n_________\n(^١) ساقطة من الأصل.","vol":"32","page":49},{"text":"لأن كلا الرجلين المتقاتلين أخ للذي أمره بالنصرة، ونصرة كل واحد منهما لازم له، وقال: فسر - ﵇ - نصرة الظالم كيف يكفه عن الظلم ولم يأمره بقتل الظالم ولا استباحة دمه، وإنما أراد نصره دون إراقة (^١).\nقال ابن بطال: وقال لي بعض الناس: معنى قول البخاري: (فلا قود عليه): هو أن يرى رجل رجلًا يريد قتل آخر بغير حق، فإن أمكنه دفعه توجه عليه بضربه بكل ممكن، ولا ينوي بقتاله له إلا الدفع عن أخيه خاصة دون أن يقصد إلى قتل الظالم للمستنصر في تلك المدافعة؛ فهو شهيد، كما لو دافعه عن نفسه سواء، فإن قدر المدافع على دفع الظالم بغير قتال أو بمقاتلة لا يكون فيها تلف نفس وقتله قاصدًا لقتله، فعليه القود، وموضع التناقض الذي ألزمه البخاري لأبي حنيفة في هذا الباب هو أن ظالمًا لو أراد قتل رجل وقال لابن الذي أريد قتله: لتشربن الخمر أو لتأكلن الميتة، إلى آخره، لم يسعه ذلك؛ لأنه ليس بمضطر عنده، ووجهه أن الإكراه إنما يكون فيما يتوجه إلى الإنسان في خاصة نفسه لا في غيره؛ لأنها معاصٍ لله ليس له أن يدفع بها معاصي غيره (وينصر) (^٢) على قتل أبيه وابنه (فيقاتل) (^٣) قاتله، ولا إثم على الابن؛ لأنه لم يقدر على الدفع إلا بمعصية تركها ولا يحل له (ذلك) (^٤)، ألا ترى قوله: (قيل له: لنقتلن أباك ..) إلى آخره؛ لأنه قد تقدم أنه يصبر على قتل أبيه أو ابنه أو ذي رحمه، ولا يشرب الخمر ولا يأكل الميتة، فعلى هذا ينبغي ألا يلزمه كل ما عقد على نفسه من عقد، ولا يجوز له القيام في شيء منها كما لم\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٣٠٥ - ٣٠٦.\n(^٢) كذا بالأصل، وفي \"شرح ابن بطال\" ٨/ ٣٠٧: (ويصبر).\n(^٣) عليها في الأصل علامة استشكال.\n(^٤) من (ص ١).","vol":"32","page":50},{"text":"يجز له الشرب والأكل في دفع القتل عما ذكرتم، ثم ناقض لهذا المعنى بقوله: (ولكنا نستحسن) .. إلى آخره، فاستحسن بطلان البيع، وكل ما عقده على نفسه وجعل له القيام فيه بعد أن تقدم من قوله: إن البيع والإقرار والهبة تلزمه في القياس، ولا يجوز له القيام فيها واستحسانه كقول أشهب، وقياسه كقول ابن القاسم المتقدمين.\nوقول البخاري: (فرقوا ..) إلى آخره. يريد أن مذهب أبي حنيفة في ذوي الأرحام بخلاف مذهبه في الأختين، فلو قيل لرجل: لنقتلن هذا الرجل الأجنبي أو لتبيعن عبدك أو تقر بدين أو هبة ففعل ذلك لينجيه من القتل لزمه جميع ما عقد على نفسه من ذلك، ولم يكن له فيها قيام، ولو قيل له ذلك في ذوي محارمه لم يلزمه ما عقد على نفسه من ذلك في استحسانه.\nوعند البخاري ذوو الأرحام والأجنبيون سواء في أنه لا يلزمه ما عقد على نفسه في تخليص الأجنبي؛ لقوله - ﵇ -: \"المسلم أخو المسلم\" والمراد: أخوة الإسلام لا النسب، وكذا قول إبراهيم في سارة: \"أختي\". فأخوة الإسلام توجب على المسلم حماية أخيه المسلم والدفع عنه، ولا يلزمه ما عقد على نفسه في ذلك من بيع ولا هبة، وله القيام متى أحب ووسعه شرب الخمر وأكل الميتة، ولا إثم عليه في ذلك ولا حد، كما لو قيل له: لتفعلن هذِه الأشياء أو لتقتلن. وسعه في نفسه إتيانها، ولا يلزمه حكمها حري أن يسعه ذلك في حماية أبيه وأخيه في النسب وذوي محارمه، ولا يلزمه ما عقد على نفسه من بيع أو هبة، ولا فرق بينهما (^١).\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٨/ ٣٠٦ - ٣٠٨.","vol":"32","page":51},{"text":"وقال الداودي: أما القتل فسواء كان المقتول ذا رحم أو غيره، فقيل: المأمور والقاتل إن كان الآمر سيدًا أو ذا سلطان أو الأب في ابنه الصغير أو من يخافه المأمور في ذلك.\nوقال بعض المالكية: إن كان العبد فصيحًا قتل وحده، وإن كان أعجميًّا قتلا جميعًا.\nفصل:\nوقوله: (وإن قيل: له لتشربن الخمر) إلى قوله: (وسعه ذلك)، ثم قال: (وقال بعض الناس) إلى قوله: (لم يسعه)، قال الداودي: إن أراد لم يسعه ترك القتل فصواب، وأما الإقرار بالدين والهبة والبيع فلا يلزم.\nواختلف أصحابنا في شرب الخمر وأكل الميتة هل فيه تقية؟، فالذي رويناه في البخاري (وسعه ذلك)، وقوله هو الصحيح، ويدل عليه قوله - ﵇ -: \"المسلم أخو المسلم\" وظاهر كلامه أنه روي: (لتقتلن) بالتاء للمخاطب، والصحيح أنه بالنون (لنقتلن) للمتكلم، كأنه أراد: إن لم يفعل كذا، فأنا أقتل أباك أو أخاك، وكذلك رويناه بالنون بخلاف ظاهر تأويل الداودي.\nوقال أبو عبد الملك: معنى (وسعه ذلك)، أي: تركه، قال: والإكراه عند مالك في القول يصح؛ لأنه يقول ما لا يعتقده، وأما الفعل فلا يصح فيه الإكراه؛ لأنه لا يكون إلا بنية وقصد؛ لأن الزنا لا يكون إلا بعد قصد وانتشار وكذا القتل.\nفصل:\nواختلف العلماء في يمين المكره فذهب الكوفيون إلى أنه يحنث، وذهب مالك إلى أن كل من أكره على يمين بوعيد أو سجن أو ضرب","vol":"32","page":52},{"text":"أنه يحلف، ولا حنث عليه، وهو قول الشافعي وأبي ثور وأكثر العلماء.\nحجة الكوفيين: أن المكره كان له أن يوري في يمينه وأما من لم يورِّ ولا ذهبت نيته إلى خلاف ما أكره عليه فقد قصد إلى اليمين ولو لم يرد أن يحلف يوري؛ لأن الأعمال بالنيات فلذلك لزمته اليمين.\nوحجة الأكثرين أنه إذا أكره على اليمين فنيته مخالفة لقوله؛ لأنه كاره لما حلف عليه؛ ولأن اليمين عندهم على نية الحالف وأنه حلف على ما لم يرده ولا قصد نيته، وكل عمل لا نية فيه غير لازم ولا يصح الإكراه إلا أن يكون الفعل فيه مخالفًا للنية والقصد.\nوقد روى سليمان بن ميسرة عن النزال بن سبرة قال: التقي عثمان وحذيفة عند باب الكعبة، فقال له عثمان: أنت القائل الكلمة التي بلغتني؟ فقال: لا والله ما قلتها، فلما خلوت به قلنا: يا أبا عبد الله حلفت له، وقد قلت ما قلت، قال: إني أشتري ديني بعضه ببعض؛ مخافة أن يذهب كله (^١). وقال الحسن البصري: أعطهم ما شاءوا بلسانك إذا خفتهم (^٢).\nفرع: قال ابن القاسم: إذا استحلفه على مال يخاف هلاكه لزمه اليمين.\nوقال عبد الملك: إن كان يسيرًا لم يوره وإلا ورى.\nآخر الإكراه ولله الحمد\n_________\n(^١) رواه ابن أبي شيبة في \"المصنف\" ٦/ ٤٧٨ (٣٣٠٤٠)، وأبو نعيم في \"الحلية\" ١/ ٢٧٩.\n(^٢) انظر الفصل الأخير هذا في \"شرح ابن بطال\" ٨/ ٣٠٨ - ٣٠٩.","vol":"32","page":53},{"text":"٩٠\nكتاب الحيل","vol":"32","page":55},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4126>٩٠ - كِتَابُ الحِيَلِ</span>\n<span data-type='title' id=toc-4127>١ - باب فِي تَرْكِ الحِيَلِ، وَأَنَّ لِكُلِّ امْرِئٍ مَا نَوَى فِي الأَيْمَانِ وَغَيْرِهَا</span>\n٦٩٥٣ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ\nبْنِ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ - ﵁ - يَخْطُبُ قَالَ:\nسَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَا أَيُّهَا النَّاسُ، إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ، وَإِنَّمَا لاِمْرِئٍ مَا\nنَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ هَاجَرَ إِلَى دُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ». [انظر: ١ - مسلم: ١٩٠٧ - فتح ١٢/ ٣٢٧]\nساق فيه حديث: \"إِنَّمَا الأَعْمَالُ بالنيات\" وهو حجة لمالك وغيره: في أن الأيمان على نية المحلوف له (^١)، وأن التورية لا تنفعه في سقوط\n_________\n(^١) \"النوادر والزيادات\" ٤/ ٩.","vol":"32","page":57},{"text":"الحنث خاصة، كالرجل يحلف لغريمه وهو معسر: والله ما لك عندي شيء. يعني: في هذا الوقت من أجل عسري، وأن الله قد أنظر إلى الوجود، وكالحالف: هند طالق. وزوجته اسمها ذلك، ونوى أجنبية تسمى به، أو يريد طلاقها إلى موضع سكناها أو من قيد، وكالحالف على أكل طعام وخص طعامًا بعينه، وكالحالف لغريمه وهو يريد شيئًا ما غير ما له عليه، فإن كان الحالف يخاصمه غرماؤه وزوجته وأخذه الغرماء بظاهر لفظه، ولم يلتفتوا إلى نيته في الحكم، وحملوا الكلام على مخرجه، هذا قول مالك وأهل المدينة والشافعي حرق البساط، ولم يجعل له أثرًا.\nومن أجاز التورية إنما فروا من الحنث بمعاريض الكلام، وجعلوا على نيته في يمين لا (يبلغ) (^١) بها مال امرئ مسلم ولا يبطل حقه، وإن اقتطع بيمينه مال آخر فلا مخرج له عند أحد من أهل العلم ممن يقول بالتورية وغيرها، ولا يكون ذلك المال حلالًا عندهم، ولا بد من رده إلى صاحبه، ولو جازت التورية لنوى الإنسان عند حلفه في الحقوق غير ما طولب به، ويحل له ما اقتطعه بهذِه اليمين المعرج بها عن طريق الدعوى، ولذلك أنزل الله: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ﴾ [آل عمران: ٧٧] الآية فلما اتفقوا على أنه لا يحل شيء من ذلك المال [لآخذه] (^٢) علم أن التورية لا تزيل الحنث، وسقط قولهم.\n_________\n(^١) كذا بالأصل، وكتب فوقها بيانًا: تبليغ. [بلا نقط] وورد بهامش الأصل: لعله أو البتُّ: يقتطع.\n(^٢) ليست في الأصل، والمثبت من \"شرح ابن بطال\" ٨/ ٣١١.","vol":"32","page":58},{"text":"<span data-type='title' id=toc-4128>٢ - باب فِي الصَّلَاةِ</span>\n٦٩٥٤ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَقْبَلُ اللهُ صَلَاةَ أَحَدِكُمْ إِذَا أَحْدَثَ حَتَّى يَتَوَضَّأَ». [انظر: ١٣٥ - مسلم: ٢٢٥ - فتح ١٢/ ٣٢٩]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - السالف: \"لَا يَقْبَلُ اللهُ صَلَاةَ أَحَدِكُمْ إِذَا أَحْدَثَ حَتَّى يَتَوَضَّأَ\".\nمعنى هذا الباب: الرد على أبي حنيفة في قوله: إن المحدث في صلاته يتوضأ ويبني على ما تقدم، وهو قول ابن أبي ليلى (^١)، وقال مالك والشافعي في الجديد: يستأنف (^٢). محتجين بهذا الحديث، وبقوله: \"لا صلاة إلا بطهور\" (^٣) ثم هو في حال الانصراف غير مصل؛ لانتفاء طهارته فامتنع البناء، وكل حدث منع الابتداء منع البناء يوضحه سبق المني، فكذا غيره.\nوقد اتفقنا على المنع من الدوام، وكذا البناء، فإن احتج الكوفي بالراعف، وأنه يبني. قيل: الرعاف عندنا لا ينافي حكم الطهارة، والحدث ينافيها، ألا ترى أن متعمده لا تنتقض طهارته [كما لو بدره، والحدث] (^٤) ينافيها، ألا ترى أنكم لم تفرقوا بين تعمد الحدث وسبقه في النقض، وفرقتم بين تعمد المني والرعاف وغلبته في الصلاة، وفرقتم بين الإحداث في الصلاة، فقلتم: إذا غلبه المني اغتسل\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٦٦.\n(^٢) انظر: \"عيون المجالس\" ١/ ٣٢٢ (١٥٠)، \"المجموع\" ٤/ ٦.\n(^٣) رواه مسلم (٢٢٤) من حديث ابن عمر.\n(^٤) بياض بالأصل بمقدار أربع أو خمس كلمات، والمثبت من \"شرح ابن بطال\" ٨/ ٣١٢.","vol":"32","page":59},{"text":"واستأنف، وإذا غلبه الحدث الأصغر بنى (^١)، وفرقنا نحن بين الحدث وبين ما ليس يحدث.\nوهذا الحديث أيضًا يرد على أبي حنيفة: أن من قعد في الجلسة الأخيرة مقدار التشهد، ثم [حدث فصلاته تامة (^٢)، ذهب إلى أن التحلل من الصلاة يقع بما يضادها من قول أو فعل ولا يتعين بالسلام. وخالفه في هذا سائر العلماء، فقالوا: لا تتم الصلاة إلا بالسلام، ولا يجوز التحلل بما يفسدها إلا إذا اعترض في خلالها على طريق النسيان؛ كالحج لا يجوز أن يقع التحلل منه بالجماع؛ لأنه لو طرأ في خلاله فسد، فكذلك الصلاة لو أحدث في خلالها ناسيًا لأفسدها ولا يتحلل منها بتعمد الحدث.\nوروي عن ابن القاسم كقول أبي حنيفة ذكره عنه في \"المنتقى\" (^٣)، فيما حكاه ابن التين عنه.\nوقال الداودي: يريد من أحدث وصلى ولم يتوضأ وهو يعلم أنه يخدع الناس بصلاته كما وقع لمهاجر أم قيس (^٤) وخادع فيها، والله أعلم بسريرته.\n_________\n(^١) انظر \"المحيط البرهاني\" ٢/ ١٦٧.\n(^٢) انظر \"تبيين الحقائق\" ١/ ١٤٨.\n(^٣) \"المنتقي ١/ ١٦٩.\n(^٤) روى الطبراني ٩/ ١٠٣ (٨٥٤٠) من طريق سعيد بن منصور، عن عبد الله بن مسعود قال: من هاجر يبتغي شيئًا فهو له. قال: هاجر رجل ليتزوج امرأة يقال لها: أم قيس، وكان يسمى مهاجر أم قيس. قال الهيثمي في \"المجمع\" ٢/ ١٠١: رجاله رجال الصحيح.","vol":"32","page":60},{"text":"<span data-type='title' id=toc-4129>٣ - باب فِي الزَّكَاةِ وَأَنْ لَا يُفَرَّقَ بَيْنَ مُجْتَمِعٍ وَلَا يُجْمَعَ بَيْنَ مُتَفَرِّقٍ، خَشْيَةَ الصَّدَقَةِ</span>\n٦٩٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الأَنْصَاريُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا ثُمَامَةُ بْنُ عَبْدِ اللهِ ابْنِ أَنَسٍ، أَنَّ أَنَسًا حَدَّثَهُ، أَنَّ أَبَا بَكْرٍ كَتَبَ لَهُ فَرِيضَةَ الصَّدَقَةِ الَّتِي فَرَضَ رَسُولُ اللهِ - ﷺ -: «وَلَا يُجْمَعُ بَيْنَ مُتَفَرِّقٍ وَلَا يُفَرَّقُ بَيْنَ مُجْتَمِعٍ خَشْيَةَ الصَّدَقَةِ». [انظر: ١٤٤٨ - فتح ١٢/ ٣٣٠]\n\n٦٩٥٦ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللهِ أَنَّ أَعْرَابِيًّا جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - ثَائِرَ الرَّأْسِ فَقَالَ: يَا رَسُولَ اللهِ، أَخْبِرْنِي مَاذَا فَرَضَ اللهُ عَلَيَّ مِنَ الصَّلَاةِ؟ فَقَالَ: «الصَّلَوَاتِ الخَمْسَ، إِلاَّ أَنْ تَطَوَّعَ شَيْئًا». فَقَالَ أَخْبِرْنِي بِمَا فَرَضَ اللهُ عَلَيَّ مِنَ الصِّيَام؟ قَالَ: «شَهْرَ رَمَضَانَ، إِلاَّ أَنْ تَطَوَّعَ شَيْئًا». قَالَ أَخْبِرْنِي بِمَا فَرَضَ اللهُ عَلَيَّ مِنَ الزَّكَاةِ؟ قَالَ رَسُولُ اللهِ - ﷺ - شَرَائِعَ الإِسْلَامِ. قَالَ: وَالَّذِي أَكْرَمَكَ لَا أَتَطَوَّعُ شَيْئًا وَلَا أَنْقُصُ مِمَّا فَرَضَ اللهُ عَلَيَّ شَيْئًا. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَفْلَحَ إِنْ صَدَقَ». أَوْ «دَخَلَ الْجَنَّةَ إِنْ صَدَقَ». وَقَالَ بَعْضُ النَّاسِ فِي عِشْرِينَ وَمِائَةِ بَعِيرٍ: حِقَّتَانِ. فَإِنْ أَهْلَكَهَا مُتَعَمِّدًا أَوْ وَهَبَهَا أَوِ احْتَالَ فِيهَا فِرَارًا مِنَ الزَّكَاةِ، فَلَا شَيْءَ عَلَيْهِ. [انظر: ٤٦ - مسلم: ١١ - فتح ١٢/ ٣٣٠]\n\n٦٩٥٧ - حَدَّثَنِي إِسْحَاق، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، حَدَّثَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَكُونُ كَنْزُ أَحَدِكُمْ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ، يَفِرُّ مِنْهُ صَاحِبُهُ فَيَطْلُبُهُ وَيَقُولُ: أَنَا كَنْزُكَ. قَالَ: وَاللهِ لَنْ يَزَالَ يَطْلُبُهُ حَتَّى يَبْسُطَ يَدَهُ فَيُلْقِمَهَا فَاهُ». [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح ١٢/ ٣٣٠]\n\n٦٩٥٨ - وَقَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا مَا رَبُّ النَّعَمِ لَمْ يُعْطِ حَقَّهَا تُسَلَّطُ عَلَيْهِ\nيَوْمَ الْقِيَامَةِ، تَخْبِطُ وَجْهَهُ بِأَخْفَافِهَا». وَقَالَ بَعْضُ النَّاسِ فِي رَجُلٍ لَهُ إِبِلٌ فَخَافَ أَنْ تَجِبَ عَلَيْهِ الصَّدَقَةُ فَبَاعَهَا بِإِبِلٍ مِثْلِهَا، أَوْ بِغَنَمٍ، أَوْ بِبَقَرٍ، أَوْ بِدَرَاهِمَ، فِرَارًا مِنَ الصَّدَقَةِ","vol":"32","page":61},{"text":"بِيَوْمٍ احْتِيَالًا: فَلَا بَأْسَ عَلَيْهِ، وَهْوَ يَقُولُ: إِنْ زَكَّى إِبِلَهُ قَبْلَ أَنْ يَحُولَ الحَوْلُ بِيَوْمٍ أَوْ بِسَنَةٍ، جَازَتْ عَنْهُ. [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح ١٢/ ٣٣٠]\n\n٦٩٥٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ اسْتَفْتَى سَعْدُ بْنُ عُبَادَةَ الأَنْصَاريُّ رَسُولَ اللهِ - ﷺ - فِي نَذْرٍ كَانَ عَلَى أُمِّهِ، تُوُفِّيَتْ قَبْلَ أَنْ تَقْضِيَهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «اقْضِهِ عَنْهَا». [مسلم: ١٦٣٨]\nوَقَالَ بَعْضُ النَّاسِ: إِذَا بَلَغَتِ الإِبِلُ عِشْرِينَ، فَفِيهَا أَرْبَعُ شِيَاهٍ، فَإِنْ وَهَبَهَا قَبْلَ الحَوْلِ أَوْ بَاعَهَا، فِرَارًا وَاحْتِيَالًا لإِسْقَاطِ الزَّكَاةِ، فَلَا شَيْءَ عَلَيْهِ، وَكَذَلِكَ إِنْ أَتْلَفَهَا فَمَاتَ فَلَا شَيْءَ فِي مَالِهِ. [انظر: ٢٧٦١ - فتح ١٢/ ٣٣٠]\nثم ساقه من حديث أنس - ﵁ - وقد سلف في الزكاة.\nثم ساق حديث طَلْحَةَ بْنِ عُبَيْدِ اللهِ إلى قوله: \"أفلح إن صدق\" وقد سلف (^١). وقال بعض الناس: في عشرين ومائة بعير حقتان فإن أهلكها متعمدًا أو وهبها أو احتال فيها، فرارًا من الزكاة فلا شيء عليه.\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ -: \"يَكُونُ كنْزُ أَحَدِكُمْ يَوْمَ القِيَامَةِ شُجَاعًا أَقْرَعَ .. \" الحديث. وَقَالَ بَعْضُ النَّاسِ فِي رَجُلٍ لَهُ إِبِلٌ فَخَافَ أَنْ تَجِبَ عَلَيْهِ الصَّدَقَةُ فَبَاعَهَا بإِبِلٍ مِثْلِهَا، أَوْ بِغَنَمٍ، أَوْ بِبَقَرٍ، أَوْ بِدَرَاهِمَ؛ فِرَارًا مِنَ الصَّدَقَةِ بِيَوْمٍ احتِيَالًا: فَلَا شيء عَلَيْهِ، وَهْوَ يَقُولُ: إِنْ زَكَّي إِبِلَهُ قَبْلَ الحَوْلِ بِيَوْمٍ أَوْ (شبهه) (^٢) أجزأ عَنْهُ.\nثم ساق حديث ابن عباس - ﵄ - أنه قال: استفتى سعد بن عبادة الأنصاريُّ - ﵁ - رسول الله - ﷺ - في نذر كان على أمه فتوفيت قبل أن تقضيه، فقال رسول الله - ﷺ -: \"اقضه عنها\". وقال بعض الناس: إذا بلغت\n_________\n(^١) ورد في هامش الأصل: لعله سقط: ثم قال.\n(^٢) كذا في الأصل وفي اليونينية: (بسنة). وبهامشها: (بستة).","vol":"32","page":62},{"text":"الإبل عشرين ففيها أربع شياه فإن وهبها قبل الحول أو باعها؛ فرارًا أو احتيالًا لإسقاط الزكاة فلا شيء عليه، وكذلك إذا أتلفها فماتت، فلا شيء عليه في ماله.\nالشرح:\nحاصل ما حكاه البخاري عن أبي حنيفة -وهو المراد ببعض الناس- ثلاثة أقوال في الفرار من الزكاة، وذلك أن أبا حنيفة قال: إن نوى بتفويته الفرار من الزكاة قبل الحول بيوم، لم تضره النية (^١)؛ لأن ذلك لا يلزمه إلا بتمام الحول، ولا يتوجه إليه معنى قوله - ﵇ -: \"خشية الصدقة\" إلا حينئذٍ.\nوقد قام الإجماع على جواز التصرف في حلول الحول بالبيع والهبة والذبح، إذا لم ينو الفرار من الزكاة، وقام الإجماع أيضًا على أنه إذا حال الحول، وأطل الساعي أنه لا يحل التحيل للنقصان في أن يفرق بين مجتمع أو يجمع بين متفرق. وقال مالك: إذا فرق من ماله شيئًا ينوي به الفرار من الزكاة قبل الحول بشهر أو نحوه، لزمته الزكاة حين الحول آخذًا بقوله: \"خشية الصدقة\" (^٢).\nوقصد البخاري في الباب أن يعرفك أن كل حيلة يتحيل بها أحد في إسقاط الزكاة فإن إثم ذلك عليه؛ لأنه - ﵇ - لما منع من الجمع والتفريق خشية الصدقة فُهم منه هذا المعنى، وفهم من قوله: \"أفلح إن صدق\" أنه من رام أن ينقص شيئًا من فرائض الله بحيلة يحتالها لا يفلح ولا يقوم له بذلك عذر عند الله.\n_________\n(^١) انظر: \"الأصل\" ٢/ ١٣.\n(^٢) انظر: \"المدونة\" ١/ ٢٧٧، ٢٧٨، و\"المنتقى\" ٢/ ١٣٦، ١٣٧.","vol":"32","page":63},{"text":"[فما] (^١) أجاز الفقهاء من تصرف صاحب المال قرب حلول الحول فلم يريدوا به الفرار من الزكاة، ومن نوى ذلك فالإثم عنه غير ساقط والله حسيبه وهو كمن فر من صيام رمضان بسفر؛ رغبة عن الفرض فالوعيد [إليه] (^٢) متوجه، ألا ترى عقوبة من منع الزكاة يوم القيامة في حديث أبي هريرة في الباب وغيره من الأحاديث السالفة في الزكاة، فهذا يدل أن الفرار منها لا يحل، وهو مطالب بذلك في الآخرة، وحديث ابن عباس - ﵄ - في النذر حجة أيضًا في ذلك؛ لأنه إذا أمره بقضاء النذر عن أمه حين فاتها القضاء، دل ذلك على أن الفرائض المهروب عنها أوكد من النذر.\nوأما إذا بيعت الغنم بغنم، فإن مالكًا وأكثر العلماء (^٣) يقولون: إن الثانية على حول الأولى؛ لأن الجنس واحد والنصاب واحد والمأخوذ واحد. قال الشافعي في أحد قوليه: يستأنف بالثانية حولًا (^٤) وليس بشيء.\nوأما إن باع غنمًا ببقر أو بإبل، فأكثر العلماء على الاستئناف بما يأخذ حولًا؛ لأنه باع دنانير بدراهم؛ لأن النصاب في الإبل والبقر مخالف للغنم وكذلك المأخوذ (^٥).\n_________\n(^١) ليست في الأصل، والمثبت من ابن بطال ٨/ ٣١٥؛ ليستقيم به السياق.\n(^٢) ليست في الأصل، والمثبت من ابن بطال ٨/ ٣١٥؛ ليستقيم به السياق.\n(^٣) انظر: \"المدونة\" ١/ ٢٧٢ - ٢٧٣، \"عيون المجالس\" ٢/ ٤٩٨، \"المحلى\" ٦/ ٩٢.\n(^٤) جاء في \"مختصر المزني \" بهامش \"الأم\" ١/ ٢١٩ قال الشافعي: وإذا بادل إبلًا بإبل أو غنمًا بغنم أو بقرًا ببقر أو صنفًا بصنف غيرها فلا زكاة حتى يحول الحول على الثانية.\n(^٥) انظر: \"الأصل\" ٢/ ١٣، \"عيون المجالس\" ٢/ ٤٩٩ - ٥٠٠، \"مختصر المزني\" بهامش \"الأم\" ١/ ٢١٩، \"المغني\" ٤/ ١٣٦.","vol":"32","page":64},{"text":"وقال في كتاب ابن سحنون فيمن باع غنمًا يستأنف في الثانية جزمًا، وفي \"كتاب محمد\": من باع غنمًا بإبل أو بقر، فإنهما على حول الأولى نصابًا، وإن كانت دونه استأنف جزمًا (^١)، وقال ابن سلمة: يبني على حول الأولى أقل من نصاب. ومن الناس من يقول: إذا ملك الماشية ستة أشهر ثم باعها بدراهم (زكى الدراهم) (^٢) لتمام ستة أشهر من يوم باعها. هذا قول أحمد (^٣) وأهل الظاهر.\nوما ألزمه من التناقض في قوله: بإجازة تقديم الزكاة قبل الحول بسنة فليس بمتناقض؛ لأنه لا يوجب الزكاة إلا بتمام الحول، ويجعل من قدمها كمن قدم دينًا مؤجلًا قبل أن يجب عليه، وإن تم الحول وليس بيده نصاب من تلك الماشية (رجع) (^٤) على الإمام، يؤديها إليه من الصدقة كما أدى الشارع الجمل الرباعي الخيار (^٥) إلى مَنْ هذِه حاله.\nومذهبنا: أن الحيلة في الفرار من الزكاة مكروهة كراهية تنزيه. وأما الغزالي فقال في \"بسيطه\": إنها تحريم (^٦). واختلف المالكية متى يحمل من جمع أو فرق على التهمة، فقال ابن القاسم: إذا فعلا ذلك قبل الحول بشهرين أو أقل فهم خلطاء (^٧).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٢٣٢ - ٢٣٣.\n(^٢) من (ص ١).\n(^٣) \"مسائل ابن هانئ\" ١/ ١٢١ (٥٩١).\n(^٤) كذا في الأصل وفي \"شرح ابن بطال\" ٨/ ٣١٦: وجب.\n(^٥) روى مسلم في \"صحيحه\" (١٦٠٠/ ١١٨) من حديث أبي رافع أن رسول الله استسلف من رجل بَكْرًا فقدمت عليه إبل الصدقة فأمر أبا رافع أن يقضي الرجل بَكْرَهُ فرجع إليه أبو رافع فقال: لم أجد فيها إلا خيارًا رباعيًّا فقال: \"أعطه إياه، إن خيار الناس أحسنهم قضاءً\".\n(^٦) انظر: \"المجموع\" ٥/ ٤٥١.\n(^٧) انظر: \"المدونة\" ١/ ٢٧٨.","vol":"32","page":65},{"text":"وقال ابن حبيب: أدنى ذلك الشهر وما قاربه لا يجوز لهما فيه فرقة ولا أجتماع. وقال محمد: إن اجتمعا أو افترقا قبل الشهر فجائز ما لم يضرب حدًا (^١). وقال القاضي عبد الوهاب: إذا لم يقصد الفرار زكاها الساعي على ما وجدها عليه، ويقبل قول ربها إلا أن تظهر أمارة تقوي التهمة (^٢).\nتنبيه: وقع في ابن التين أن البخاري إنما أتى بقوله: مانع الزكاة؛ ليدل أن الفرار من الزكاة لا يحل، فهو مطالب بذلك في الآخرة، وهذا لم يرو في البخاري فاعلمه.\nفرع: باع غنمًا بعين بعد أن زكى الغنم، ففي \"المدونة\" يزكي ثمنها من يوم زكاة الغنم (^٣)، وقال محمد بن عبد الحكم: يستأنف بالغنم حولًا. قال ابن سلمة: يزكى الغنم على حول العين بالعين من جنسه أو من غير جنسه.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٢٤٦، \"الذخيرة\" ٣/ ١٢٩.\n(^٢) \"المعونة\" ١/ ٢٤١ - ٢٤٢.\n(^٣) \"المدونة\" ١/ ٢٧١ - ٢٧٢.","vol":"32","page":66},{"text":"<span data-type='title' id=toc-4130>٤ - باب الحِيلَةِ فِي النِّكَاحِ</span>\n٦٩٦٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ قَالَ: حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الشِّغَارِ. قُلْتُ لِنَافِعٍ: مَا الشِّغَارُ؟ قَالَ: يَنْكِحُ ابْنَةَ الرَّجُلِ وَيُنْكِحُهُ ابْنَتَهُ بِغَيْرِ صَدَاقٍ، وَيَنْكِحُ أُخْتَ الرَّجُلِ وَيُنْكِحُهُ أُخْتَهُ بِغَيْرِ صَدَاقٍ. وَقَالَ بَعْضُ النَّاسِ: إِنِ احْتَالَ حَتَّى تَزَوَّجَ عَلَى الشِّغَارِ، فَهْوَ جَائِزٌ، وَالشَّرْطُ بَاطِلٌ. وَقَالَ فِي المُتْعَةِ: النِّكَاحُ فَاسِدٌ، وَالشَّرْطُ بَاطِلٌ. وَقَالَ بَعْضُهُمُ المُتْعَةُ وَالشِّغَارُ جَائِزٌ، وَالشَّرْطُ بَاطِلٌ. [انظر: ٥١١٢ - مسلم: ١٤١٥ - فتح ١٢/ ٣٣٣]\n\n٦٩٦١ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللهِ بْنِ عُمَرَ، حَدَّثَنَا الزُّهْرِيُّ، عَنِ الحَسَنِ وَعَبْدِ اللهِ ابْنَىْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِمَا، أَنَّ عَلِيًّا - ﵁ - قِيلَ لَهُ: إِنَّ ابْنَ عَبَّاسٍ لَا يَرَى بِمُتْعَةِ النِّسَاءِ بَأْسًا. فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْهَا يَوْمَ خَيْبَرَ، وَعَنْ لُحُومِ الحُمُرِ الإِنْسِيَّةِ. وَقَالَ بَعْضُ النَّاسِ: إِنِ احْتَالَ حَتَّى تَمَتَّعَ، فَالنِّكَاحُ فَاسِدٌ. وَقَالَ بَعْضُهُمُ: النِّكَاحُ جَائِزٌ وَالشَّرْطُ بَاطِلٌ. [انظر: ٤٢١٦ - مسلم: ١٤٠٧ - فتح ١٢/ ٣٣٣].\nذكر فيه حديث نَافِعٍ، عَنْ عَبْدِ اللهِ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ الشِّغَارِ. قُلْتُ لِنَافِع: مَا الشِّغَارُ؟ قَالَ: يَنْكِحُ ابنةَ الرَّجُلِ وُينْكِحُهُ ابنتَهُ بِغَيْرِ صَدَاقٍ، وَينْكِحُ أُخْتَ الرَّجُلِ وُينْكِحُهُ أُخْتَهُ بِغَيْرِ صَدَاقٍ. وَقَالَ بَعْضُ النَّاسِ: إِنِ احْتَالَ حَتَّى تَزَوَّجَ عَلَى الشِّغَارِ فَهْوَ جَائِزٌ، وَالشَّرْطُ بَاطِلٌ. وَقَالَ فِي المُتْعَةِ: النِّكَاحُ فَاسِدٌ، وَالشَّرْطُ بَاطِلٌ. وَقَالَ بَعْضُهُمُ: المُتْعَةُ وَالشِّغَارُ جَائِزٌ، وَالشَّرْطُ بَاطِلٌ.\nوحديث الحَسَنِ و(عبد) (^١) اللهِ ابني مُحَمَّدِ بْنِ عَلِيَّ عَنْ أَبِيهِمَا، أَنَّ عَلِيًّا - ﵁ - قِيلَ لَهُ: إِنَّ ابن عَبَّاسٍ - ﵄ - لَا يَرى بِمُتْعَةِ النِّسَاءِ بَأسًا.\n_________\n(^١) في الأصل: (عبيد) والمثبت من متن البخاري وهو الصواب، وانظر \"تهذيب الكمال\" ١٦/ ٨٥ (٣٥٤٤).","vol":"32","page":67},{"text":"فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنْهَا يَوْم خَيْبَرَ وَعَنْ لُحُومِ الحُمُرِ الأهلية. وَقَالَ بَعْضُ النَّاسِ: إِنِ احْتَالَ حَتَّى تَمَتَّعَ فَالنِّكَاحُ فَاسِدٌ، (وَقَالَ بَعْضُهُمُ: النِّكَاحُ جَائِزٌ) (^١) وَالشَّرْطُ بَاطِلٌ.\nالشرح:\nنقل ابن بطال عن بعض من لقيه: أما نكاح الشغار ففاسد في العقد عند العقد عند مالك (^٢)، وفي الصداق عند أبي حنيفة (^٣)، ولا يكون البضع صداقًا عند أحد من العلماء إلا [أن] (^٤) أبا حنيفة يقول: هذا النكاح منعقد ويصلح بصداق المثل؛ لأنه يجوز عنده انعقاد النكاح دون ذكر الصداق بخلاف البيع، ثم يذكر الصداق فيما بعد، فلما جاز هذا عندهم كان ذكرهم للبضع بالبضع كلا ذكر، وكأنه (انعقاد النكاح دون ذكر الصداق) (^٥)، وما كان عند أبي حنيفة من النكاح فاسدًا من أجل صداقه، فلا يفسخ عنده قبل ولا بعد، ويصلح بصداق المثل وبما يفرض.\nوعند مالك والشافعي: يفسخ نكاح الشغار قبل الدخول بها وبعده؛ حملًا لنهي الشارع فيه على التحريم؛ لعموم النهي، إلا أن مالكًا والشافعي اختلفا إن ذكر في الشغار دراهم. فقال مالك: إن ذكر مع أحدهما دراهم صح النكاح الذي سمي لها دون الثانية. وقال الشافعي: إن سمي لإحداهما صح النكاحان معًا، وكان للتي سمّي لها ما سمي\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"الاستذكار\" ١٦/ ٢٠٢.\n(^٣) انظر: \"بدائع الصنائع\" ٢/ ٢٧٨.\n(^٤) ما بين المعقوفتين من ابن بطال؛ ليستقيم بها السياق.\n(^٥) في (ص ١): نكاح انعقد بغير صداق.","vol":"32","page":68},{"text":"وللأخرى صداق المثل. وقد سلف هذا في كتاب النكاح وهو غريب عنه.\nوأما المتعة فإن فقهاء الأمصار لا يجيزون نكاح المتعة بحال. وقول بعض أصحاب أبي حنيفة: المتعة والشغار جائز، والشرط باطل. غير صحيح؛ لأن المتعة منسوخة بنهي الشارع كما سلف في بابها، ولا يجوز مخالفة النهي، وفساد نكاح المتعة من قبل (المنع) (^١) (^٢).\nفصل:\nقوله: (قلت لنافع: ما الشغار؟ قال ..) إلى آخره هو صحيح.\nوقوله في الآخر يدل أن الشغار يصح فيمن لا يجبر وهو ما في \"المدونة\" في قوله: من يزوج مولاته أن الشغار يكون فيه، وذكر بعض المتأخرين أن الشغار إنما يصح فيمن يجبر على النكاح من غير مشورة. وذكر هنا تفسير الشغار عن نافع، وروي عن ابن عمر عند مالك (^٣).\n(فرع) (^٤):\nاختلف عند المالكية في نكاح المتعة إذا ترك هل يحد إذا وطيء فيه؟ ففي \"المدونة\": يعاقب (^٥)، وقال ابن نافع وغيره: يحد إذا علم بتحريمه (^٦).\n_________\n(^١) كذا في الأصل، وفي \"شرح ابن بطال\": البضع.\n(^٢) انتهى من \"شرح ابن بطال\" ٨/ ٣١٦، ٣١٧ بتصرف يسير.\n(^٣) \"الموطأ\" ص ٣٣١ وقال الشافعي في \"الأم\" ٥/ ٦٨ بعد هذا الحديث: لا أدري تفسير الشغار في الحديث أو من عمر أو نافع أو مالك.\n(^٤) في (ص ١): فصل.\n(^٥) \"المدونة\" ٤/ ٣٨٠.\n(^٦) انظر \"المنتقى\" ٣/ ٣٣٥.","vol":"32","page":69},{"text":"وقد ذكر بعض المشيخة ضابطًا فقال: كل محرم بالسنة لاحد فيه أو بالكتاب حد، والمتعة كانت مباحة إما عام الفتح أو حجة الوداع ثم نهي عنها بعد ثلاث.\nوقال الداودي: وفي هذا الحديث بعض الوهم من بعض من ينقله عن علي - ﵁ - وتقدم، قال هنا: نهي عنها يوم خيبر، والإذن في المتعة كان بعد خيبر بلا خلاف، وإنما الصحيح: أن عليَّا - ﵁قال: نهى رسول الله - ﷺ - عن الحُمُر يوم خيبر، وعن متعة النساء فتم الكلام في الحُمُر وأتى بكلام بعده، والواو يأتي فيها التقديم والتأخير. قال: وقول عمر - ﵁ - في المتعة: لو تقدمت فيها لرجمت فيها (^١). قاله تغليظًا.\n_________\n(^١) رواه مالك في\"الموطأ\" ص ٣٣٦. وانظر \"الاستذكار\" ١٦/ ٣٠٥ في توجيه قول عمر - ﵁ -.","vol":"32","page":70},{"text":"<span data-type='title' id=toc-4131>٥ - باب مَا يُكْرَهُ مِنَ الاحْتِيَالِ فِي البُيُوعِ، وَلَا يُمْنَعُ فَضْلُ المَاءِ لِيُمْنَعَ بِهِ فَضْلُ الْكَلأ</span>\n٦٩٦٢ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يُمْنَعُ فَضْلُ المَاءِ لِيُمْنَعَ بِهِ فَضْلُ الكَلأ» [انظر: ٢٣٥٣ - مسلم: ١٥٦٦ - فتح ١٢/ ٣٣٥]\nثم ساق حديث أَبِي هُرَيْرَةَ - ﵁ - باللفظ المذكور، وهذا إنما هو لما أراد أن يصون ما حول بئره من الكلأ من النعم الواردة للشرب، وهو لا حاجة له به إلى الماء الممنوع، إنما حاجته إلى منع الكلأ فمنع من الاحتيال في ذلك؛ لأن الكلأ والنبات (الذي) (^١) في المسارح غير المتملكة مباح لا يجوز منعه، وفيه معنًى آخر، وهو أنه قد يخص أحد معاني الحديث، ويسكت عن معان أخر؛ لأن ظاهر الحديث يوجب ألا ينهى عن فضل الماء إلا إذا أريد به منع الكلأ، [وإن لم يرد به منع الكلأ] (^٢) فلا ينهى عن منع الماء. والحديث معناه: لا يمنع فضل الماء (إلا) (^٣) بوجه من الوجوه؛ لأنه إذا لم يمنع بسبب غيره، فأحرى ألا يمنع بسبب نفسه، وقد سماه الشارع فضلًا، فإن لم يكن فيه فضل عن حاجة صاحب البئر، جاز منعه لمالك البئر.\nوالكلأ -مهموز: العشب الرطب، ولا يقال له: حشيش؛ حتى يهيج.\n_________\n(^١) في الأصل: التي.\n(^٢) من \"ابن بطال\" ٨/ ٣١٨. وبها يستقيم السياق.\n(^٣) كذا في الأصل ويستقيم السياق بدونها و\"انظر شرح ابن بطال\".","vol":"32","page":71},{"text":"<span data-type='title' id=toc-4132>٦ - باب مَا يُكْرَهُ مِنَ التَّنَاجُشِ</span>\n٦٩٦٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - نَهَى عَنِ النَّجْشِ. [انظر: ٢١٤٢ - مسلم: ١٥١٦ - فتح ١٢/ ٣٣٦]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أنه - ﵇ - نَهَى عَنِ النَّجْشِ. وقد سلف، ووجهه أنه ضرب من التحيل في تكثير الثمن، وقد سلف تفسيره، فإن ترك وفاتته السلعة، وكان ذلك بعلم صاحبها كان له الأقل من الثمن، أو القيمة. قاله ابن التين وأصل النجش: الإطراء.","vol":"32","page":72},{"text":"<span data-type='title' id=toc-4133>٧ - باب مَا يُنْهَى مِنَ الْخِدَاعِ فِي الْبُيُوعِ</span>\nوَقَالَ أَيُّوبُ: يُخَادِعُونَ اللهَ كَمَا يُخَادِعُونَ آدَمِيًّا، لَوْ أَتَوُا الأَمْرَ عِيَانًا كَانَ أَهْوَنَ عَلَيَّ.\n\n٦٩٦٤ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَجُلًا ذَكَرَ لِلنَّبِيِّ - ﷺ - أَنَّهُ يُخْدَعُ فِي البُيُوعِ، فَقَالَ: «إِذَا بَايَعْتَ فَقُلْ: لَا خِلَابَةَ». [انظر: ٢١١٧ - مسلم: ١٥٣٣ - فتح ١٢/ ٣٣٦]\nهذا رواه وكيع بن الجراح، عن سفيان بن عيينة عنه (^١).\nثم ساق البخاري حديث ابن عمر السالف في البيوع أن رجلًا ذكر لرسول الله - ﷺ - أنه يخدع في البيوع، فقال: \"إذا بايعت فقل: لا خلابة\". أي: لا خديعة ولا غبن فإن ذلك لا يحل مثل أن يدلس بالعيب أو يسمي بغير اسمه، فلا يحل مطلقًا، و[أما] (^٢) الخديعة [التي هي] (٢) تزيين السلعة والثناء عليها، والإطناب في مدحها فمتجاوز عنه ولا ينفض له البيع.\n_________\n(^١) قال ابن حجر في \"فتح الباري\" ١٢/ ٣٣٦: وصله وكيع في \"مصنفه\"، عن سفيان ابن عيينة، عن أيوب وهو السختياني. اهـ.\n(^٢) ليس في الأصل، والمثبت يستقيم به السياق. وانظر \"شرح ابن بطال\" ٨/ ٣١٩.","vol":"32","page":73},{"text":"<span data-type='title' id=toc-4134>٨ - باب مَا يُنْهَى مِنَ الاحْتِيَالِ لِلْوَلِيِّ فِي الْيَتِيمَةِ المَرْغُوبَةِ، وَأَنْ لَا يُكَمِّلَ صَدَاقَهَا</span>.\n٦٩٦٥ - حَدَّثَنَا أَبُو الْيَمَانِ، حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: كَانَ عُرْوَةُ يُحَدِّثُ أَنَّهُ سَأَلَ عَائِشَةَ: ﴿وَإِنْ خِفْتُمْ أَنْ لَا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ﴾ [النساء:٣]. قَالَتْ: هِيَ الْيَتِيمَةُ فِي حَجْرِ وَلِيِّهَا، فَيَرْغَبُ فِي مَالِهَا وَجَمَالِهَا، فَيُرِيدُ أَنْ يَتَزَوَّجَهَا بِأَدْنَى مِنْ سُنَّةِ نِسَائِهَا، فَنُهُوا عَنْ نِكَاحِهِنَّ، إِلاَّ أَنْ يُقْسِطُوا لَهُنَّ فِي إِكْمَالِ الصَّدَاقِ، ثُمَّ اسْتَفْتَى النَّاسُ رَسُولَ اللهِ - ﷺ - بَعْدُ، فَأَنْزَلَ اللهُ: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ [النساء: ١٢٧] فَذَكَرَ الْحَدِيثَ. [انظر: ٢٤٩٤ - مسلم: ٣٠١٨ - فتح ١٢/ ٣٣٧]\nثم ساق عن عَائِشَةَ - ﵂ - في: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ [النساء: ٣]. إلى آخره سلف.\nوفيه: أنه لا يجوز للولي أن يتزوج يتيمة بأقل من صداقها، ولا أن يعطيها من العروض في صداقها ما لا يفي بقيمة صداق مثلها، وقال ابن عباس - ﵄ -: قصر الرجل على أربع من النساء من أجل اليتامى (^١).\nومعناه: أن سبب نزول القرآن بإباحة أربع كان من أجل سؤالهم عن اليتامى، وكانوا يستفتونه لما كانوا يخافونه من الحيف عليهن، فقيل له: إن خفتم الحيف عليهن فاتركوهن فقد أحللت لكم أن تنكحوا أربعًا.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٣/ ٥٧٥ (٨٤٦٥)، ابن أبي حاتم في \"تفسيره\" ٣/ ٩/ ٢٨٥ (٤٧٥٥).","vol":"32","page":74},{"text":"فإن قال قائل ممن لا فهم له بكتاب الله من أهل البدع: كيف يخافون ألا يقسطوا في اليتامي ويؤمرون بنكاح أربع، وهم عن القسط بينهن أعجز؟\nقال أبو بكر بن الطيب: ومعنى الآية: إن خفتم ألا تعدلوا في اليتامى الأطفال اللاتي لا أولياء لهن يطالبونكم بحقوق الزوجية، وتخافوا من أكل أموالهن بالباطل؛ لعجز الأطفال عن منعكم منها فانكحوا سِواهن (أربعًا) (^١) من النساء البزل القادرات على تدبير أموالهن ذوات الأولياء الذين يمنعونكم من تحيف أموالهن، ويأخذونكم بالعدل بينهن، فإنهم عند ذلك أبعد عن أكل أموالهن بالباطل والاعتداء عليهن. قال النحاس: وأهل النظر على قول عائشة - ﵂ -. قال المبرد: التقدير: فإن خفتم ألا تقسطوا في نكاح اليتامى. ثم حذف هذا، ودل عليه ﴿فَانْكِحُوا﴾ (^٢) وقال بقول ابن عباس - ﵄ - جماعة من أهل اللغة منهم: الفراء وابن قتيبة (^٣)، وقول عائشة أعلى إسنادًا وأجود عند أهل النظر.\n_________\n(^١) من (ص ١).\n(^٢) \"معاني القرآن\" للنحاس ٢/ ١٢ - ١٣ ونقل كلام المبرد.\n(^٣) \"معاني القرآن\" للفراء ٢/ ٢٥٣، \"تأويل مشكل القرآن\" لابن قتيبة ص ٧٢.","vol":"32","page":75},{"text":"<span data-type='title' id=toc-4135>٩ - باب إِذَا غَصَبَ جَارِيَةً فَزَعَمَ أَنَّهَا مَاتَتْ</span>\nفَقُضِىَ بِقِيمَةِ الجَارِيَةِ الْمَيِّتَةِ، ثُمَّ وَجَدَهَا صَاحِبُهَا، فَهْيَ لَهُ وَيَرُدُّ الْقِيمَةَ، وَلَا تَكُونُ القِيمَةُ ثَمَنًا. وَقَالَ بَعْضُ النَّاسِ: الجَارِيَةُ لِلْغَاصِبِ لأَخْذِهِ الْقِيمَةَ، وَفِي هَذَا احْتِيَالٌ لِمَنِ اشْتَهَى، جَارِيَةَ رَجُلٍ لَا يَبِيعُهَا، فَغَصَبَهَا وَاعْتَلَّ بِأَنَّهَا مَاتَتْ حَتَّى يَأْخُذَ رَبُّهَا قِيمَتَهَا، فَيَطِيبُ لِلْغَاصِبِ جَارِيَةَ غَيْرِهِ. قَالَ: «أَمْوَالُكُمْ عَلَيْكُمْ حَرَامٌ»، «وَلِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ».\n\n٦٩٦٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - عَنِ النَّبِيِّ - ﷺ - قال: «لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ يُعْرَفُ بِهِ» [انظر: ٣١٨٨ - مسلم: ١٧٣٥ - فتح ١٢/ ٣٣٨]\nثم ساق حديث ابن عُمَرَ - ﵄ -، عَن رسول الله - ﷺ - قَالَ: \"لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ القِيَامَةِ يُعْرَفُ بِهِ\".","vol":"32","page":76},{"text":"<span data-type='title' id=toc-4136>١٠ - باب</span>\n٦٩٦٧ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ سُفْيَانَ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّمَا أَنَا بَشَرٌ، وَإِنَّكُمْ تَخْتَصِمُونَ، وَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ، وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا، فَلَا يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ» [انظر: ٢٤٥٨ - مسلم: ١٧١٣ - فتح ١٢/ ٣٣٩]\nساق فيه حديث زَيْنَبَ، عَنْ أُمِّ سَلَمَةَ - ﵂ -، عَنِ رسول الله - ﷺ - قَالَ: \"إِنَّمَا أَنَا بَشَرٌ، وَإِنَّكُمْ تَخْتَصِمُونَ إليَّ .. \"، الحديث.\nاحتج البخاري في هذا الباب على أبي حنيفة، ورد قوله أن الجارية للغاصب إذا وجدها ربها. واعتل أبو حنيفة بأنه إذا أخذ قيمتها من الغاصب فلا حق له فيها؛ لأنه لا يجمع الشيء وبدله في شيء واحد أبدًا، والصحيح ما ذهب إليه البخاري، وهو قول مالك والشافعي وأبي ثور (^١) أن صاحبها مخير بين أن يرد القيمة ويأخذها، وبين أن يمسك القيمة ويتركها، وهذا إذا أخفاها، وزعم أنها ماتت، دون مالك، فقال: إن وجدها ربها عند مشتريها من الغاصب لم تتغير فهو مخير بين أخذها أو قيمتها يوم الغصب أو الثمن الذي باعها (به) (^٢) الغاصب، وإن وجدها عند الغاصب لم تتغير، وهي أحسن مما كانت يوم غصبها، ولم يكن جحدها الغاصب، ولا حكم عليه بقيمتها فليس له إلا أخذها ولا يأخذ قيمتها. هذا قوله في \"المدونة\" وهو مشهور\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٤/ ١٧٩، \"المدونة\" ٤/ ١٧٦، \"مختصر المزني\" ص ١٦٥.\n(^٢) في الأصل: (منه)، ولعله تحريف.","vol":"32","page":77},{"text":"مذهبه (^١)، وذكر في \"الزاهي\" عن بعض أصحاب مالك أنه ليس له أن يجيز بيع الغاصب -وهذا مثل مذهب الشافعي (^٢) - وإن وجدها عند مشتريها وكانت من الوخش ولم تتغير لم يكن له إلا أخذها، وإن كانت رائعة فأطلق الجواز في \"المدونة\" كما سلف.\nوقال مطرف وابن الماجشون: هو مخير بين أخذها أو قيمتها إذا غاب عليها الغاصب (^٣)، والحجة لمن خالف أبا حنيفة بيان الشارع: أنه \"لا يحل مال مسلم إلا عن طيب نفس منه\" (^٤)، وأن حكم الحاكم لا يحل ما حرم الله ورسوله، لقوله - ﵇ -: \"فلا يأخذه فإنما أقطع له قطعة من النار\".\nوقال أبو حنيفة: إن القيمة ثمن. ليس كذلك؛ لأن القيمة إنما وجبت؛ لأن الجارية متلفة لا يقدر عليها، فلما ظهرت وجب له أخذها؛ لأن أخذ القيمة ليس ببيع يبيع بائعه به، وإنما أخذها؛ لهلاكها، فلما زال ذلك وجب الرجوع إلى الأصل الذي كان عليه وهو تسليم الجارية إلى صاحبها.\nوقد فرق أهل العلم بين القيمة والثمن، فجعلوا القيمة في الشيء المستهلك وفي البيع الفاسد، وجعلوا الثمن في الشيء القائم، والفرق بين البيع الفاسد والغصب أن البائع قد رضي بأخذ الثمن عوضًا عن\n_________\n(^١) \"المدونة\" ٤/ ١٧٦.\n(^٢) انظر: \"البيان\" للعمراني ٧/ ٧٠.\n(^٣) انظر: \"النوادر والزيادات\" ١٠/ ٣١٦.\n(^٤) رواه أحمد ٣/ ٤٢٣ من حديث عمرو بن يثربي، وفي الباب عن غير واحد من الصحابة: انظر \"تلخيص الحبير\" ٣/ ٤٥ - ٤٦، والحديث صححه الألباني في \"الإرواء\" (١٤٥٩) مفصلًا طرقه وما فيها، فانظره.","vol":"32","page":78},{"text":"سلعته، وأذن للمشتري في التصرف فيها، وإنما جهل السنة في البيع، فإصلاح هذا البيع أن يأخذ قيمة السلعة إن فاتت، والغاصب غصب ما لم يأذن له فيه ربه، وما له فيه رغبة، فلا يحل تملكه للغاصب بوجه من الوجوه إلا أن يرضى المغصوب منه بأخذ قيمته.\nوقد ناقض أبو حنيفة في هذِه المسألة فقال: إن كان الغاصب حين ادعى رب الجارية قيمتها كذا وكذا جحد ما قال، وقال: قيمتها كذا وكذا وحلف عليه، ثم قدر على الجارية كان ربها بالخيار إن شاء سلمها بالقيمة وإن شاء أخذها ورد القيمة؛ لأنه لم (يقف) (^١) بالقيمة التي ادعاها ربها (^٢)، وهذا ترك منه لقوله: ولو كانت القيمة ثمنًا ما كان لرب الجارية الخيار فيما معناه البيع؛ لأن الرجل لو باع ما يساوي خمسين دينارًا بعشرة دنانير كان (بيعه) (^٣) لازمًا، ولم يجعل له رجوع، ولا خيار.\nفرع: إذا ادعى الغاصب هلاكها فأخذت القيمة، ثم ظهرت عنده، فإن علم أنه أخفاها ردها صاحبها على ما سلف إن شاء، وإن لم يعلم لم يكن للمغصوب منه شيء إلا أن يكون أقر بأقل من الصفة فيغرم تمام قمية الصفة.\nقال أشهب: ويحلف أنه ما أخفاها وتبقى له إذا كانت على الصفة التي حلف عليها. وفي \"المبسوط\": يرجع في الجارية ويرد القيمة التي أخذ إذا أقر بأقل من الصفة.\n_________\n(^١) كذا بالأصل، وفي ابن بطال: يعط.\n(^٢) انظر: \"المحيط البرهاني\" بنحوه ٨/ ٢٤٠ - ٢٤١.\n(^٣) من (ص ١).","vol":"32","page":79},{"text":"وقال بعض المتأخرين: سواء وجدها على الصفة أو غيرها يرجع إلى ربها ويحمل على أنه أخفاها، قيل: وانظر لو قال: غصبت جارية سوداء للخدمة قيمتها عشرون، فثبت أنها بيضاء قيمتها مائة، هل هذا بخلاف جحده بنص الصفة؟\nفائدة: قوله: (\"ألحن بحجته\") أي: أفطن، مأخوذ من لحن بالتحريك، يقال: لحن بالكسر، واللحن بالسكون: الخطأ، يقال منه: لحن -بالفتح- أي: أخطأ.","vol":"32","page":80},{"text":"<span data-type='title' id=toc-4137>١١ - باب فِي النِّكَاحِ</span>\n٦٩٦٨ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تُنْكَحُ الْبِكْرُ حَتَّى تُسْتَأْذَنَ، وَلَا الثَّيِّبُ حَتَّى تُسْتَأْمَرَ». فَقِيلَ: يَا رَسُولَ اللهِ، كَيْفَ إِذْنُهَا؟ قَالَ: «إِذَا سَكَتَتْ». وَقَالَ بَعْضُ النَّاسِ: إِنْ لَمْ تُسْتَأْذَنِ البِكْرُ وَلَمْ تَزَوَّجْ. فَاحْتَالَ رَجُلٌ فَأَقَامَ شَاهِدَيْ زُورٍ أَنَّهُ تَزَوَّجَهَا بِرِضَاهَا، فَأَثْبَتَ القَاضِي نِكَاحَهَا، وَالزَّوْجُ يَعْلَمُ أَنَّ الشَّهَادَةَ بَاطِلَةٌ، فَلَا بَأْسَ أَنْ يَطَأَهَا، وَهْوَ تَزْوِيجٌ صَحِيحٌ. [انظر: ٥١٣٦ - مسلم: ١٤١٩ - فتح ١٢/ ٣٣٩]\n\n٦٩٦٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنِ القَاسِمِ، أَنَّ امْرَأَةً مِنْ وَلَدِ جَعْفَرٍ تَخَوَّفَتْ أَنْ يُزَوِّجَهَا وَلِيُّهَا وَهْيَ كَارِهَةٌ فَأَرْسَلَتْ إِلَى شَيْخَيْنِ مِنَ الأَنْصَارِ: عَبْدِ الرَّحْمَنِ وَمُجَمِّعٍ ابْنَيْ جَارِيَةَ، قَالَا: فَلَا تَخْشَيْنَ، فَإِنَّ خَنْسَاءَ بِنْتَ خِذَامٍ أَنْكَحَهَا أَبُوهَا وَهْيَ كَارِهَةٌ، فَرَدَّ النَّبِيُّ - ﷺ - ذَلِكَ. قَالَ سُفْيَانُ: وَأَمَّا عَبْدُ الرَّحْمَنِ فَسَمِعْتُهُ يَقُولُ، عَنْ أَبِيهِ: إِنَّ خَنْسَاءَ. [انظر: ٥١٣٨ - فتح ١٢/ ٣٣٩]\n\n٦٩٧٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تُنْكَحُ الأَيِّمُ حَتَّى تُسْتَأْمَرَ، وَلَا تُنْكَحُ البِكْرُ حَتَّى تُسْتَأْذَنَ». قَالُوا كَيْفَ إِذْنُهَا؟ قَالَ: «أَنْ تَسْكُتَ». وَقَالَ بَعْضُ النَّاسِ: إِنِ احْتَالَ إِنْسَانٌ بِشَاهِدَيْ زُورٍ عَلَى تَزْوِيجِ امْرَأَةٍ ثَيِّبٍ بِأَمْرِهَا، فَأَثْبَتَ القَاضِي نِكَاحَهَا إِيَّاهُ، وَالزَّوْجُ يَعْلَمُ أَنَّهُ لَمْ يَتَزَوَّجْهَا قَطُّ، فَإِنَّهُ يَسَعُهُ هَذَا النِّكَاحُ، وَلَا بَأْسَ بِالْمُقَامِ لَهُ مَعَهَا. [انظر: ٥١٣٦ - مسلم: ١٤١٩ - فتح ١٢/ ٣٤٠]\n\n٦٩٧١ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ ذَكْوَانَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ - «البِكْرُ تُسْتَأْذَنُ». قُلْتُ: إِنَّ البِكْرَ تَسْتَحْيِي. قَالَ: «إِذْنُهَا صُمَاتُهَا». وَقَالَ بَعْضُ النَّاسِ: إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا، فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا، فَأَدْرَكَتْ فَرَضِيَتِ اليَتِيمَةُ،","vol":"32","page":81},{"text":"فَقَبِلَ القَاضِي شَهَادَةَ الزُّورِ، وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ، حَلَّ لَهُ الوَطْءُ. [انظر: ٥١٣٧ - مسلم: ١٤٢٠ - فتح ١٢/ ٣٤٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، السالف: \"لَا تُنْكَحُ البِكْرُ حَتَّى تُستَأْذَنَ، وَلَا الثَّيِّبُ حَتَّى تُسْتَأْمَرَ\". قيل: يَا رَسُولَ اللهِ، كَيْفَ إِذْنُهَا؟ قَالَ: \"إِذَا سَكَتَتْ\". وَقَالَ بَعْضُ النَّاسِ: إِنْ لَمْ تُسْتَأْذَنِ البِكْرُ وَلَمْ تَزَوَّجْ فَاحْتَالَ رَجُلٌ فَأَقَامَ شَاهِدَيْ زُورٍ أَنَّهُ تَزَوَّجَهَا بِرِضَاهَا، فَأَثْبَتَ القَاضِي نِكَاحَهَا وَالزَّوْجُ يَعْلَمُ أَنَّ الشَّهَادَةَ بَاطِلَةٌ، فَلَا بَأْسَ أَنْ يَطَأَهَا، وَهْوَ تَزْوِيجٌ صَحِيحٌ.\nثم ساق حديث سُفْيَانَ، ثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنِ القَاسمِ، أَنَّ امْرَأَةً مِنْ وَلَدِ جَعْفَرٍ تَخَوَّفَتْ أَنْ يُزَوِّجَهَا وَلِيُّهَا وَهْيَ كَارِهَةٌ فَأَرْسَلَتْ إِلَى شَيْخَيْنِ مِنَ الأَنْصارِ: عَبْدِ الرَّحْمَنِ وَمُجَمِّعٍ ابنيْ جَارِيَةَ، قَالَا: فَلَا تَخْشَيْنَ، فَإِنَّ خَنْسَاءَ بِنْتَ خِذَام أَنْكَحَهَا أَبُوهَا وَهْيَ كَارِهَةٌ فَرَدَّ رسول الله - ﷺ - ذَلِكَ. قَالَ سُفْيَانُ: وَأَمَّا عَبْدُ الرَّحْمَنِ فَسَمِعْتُهُ يَقُولُ، عَنْ أَبِيهِ: إِنَّ خَنْسَاءَ.\nثم ساق البخاري من حديث أَبِي هُرَيْرَةَ - ﵁ -: \"لَا تُنْكَحُ الأَيِّمُ حَتَّى تُسْتَأْمَرَ، وَلَا تُنْكَحُ البِكْرُ حَتَّى تُسْتَأْذَنَ\". قَالُوا: كَيْفَ إِذْنُهَا؟ قَالَ: \"أَنْ تَسْكُتَ\". وَقَالَ بَعْضُ النَّاسِ: إِنِ احْتَالَ إِنْسَانٌ بِشَاهِدَيْ زُورٍ عَلَى تَزْوِيجِ أمْرَأَةٍ ثَيِّبٍ بِأَمْرِهَا، فَأَثْبَتَ القَاضِي نِكَاحَهَا إِيَّاهُ وَالزَّوْجُ يَعْلَمُ أَنَّهُ لَمْ يَتَزَوَّجْهَا قَطُّ، فَإِنَّهُ يَسَعُهُ هذا النِّكَاحُ، وَلَا بَأسَ بِالْمُقَامِ لَهُ مَعَهَا.\nثم ساق حديث عَائِشَةَ - ﵂ -: \"الْبِكْرُ تُسْتَأْذَنُ\" قُلْتُ: إِنَّ البِكْرَ تَسْتَحْيِي. قَالَ: \"إِذْنُهَا صُمَاتُهَا\". وَقَالَ بَعْضُ النَّاسِ: إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً ثَيِّبًا أَوْ بِكْرًا فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا، فَأَدْرَكَتْ ورضيت اليَتِيمَةُ، فَقَبِلَ القَاضِي شَهَادَةَ الزُّورِ وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ، حَلَّ لَهُ الوَطْءُ.","vol":"32","page":82},{"text":"الشرح:\nلا يحل هذا النكاح للزوج الذي أقام شاهدي زور على رضا المرأة أنه تزوجها عند أحد من العلماء، وليس حكم القاضي بما ظهر له من عدالة الشاهدين في الظاهر مُحِلًّا ما حرم الله؛ لقوله - ﵇ -: \"فإنما أقطع له قطعة من النار\" (^١) ولتحريم الله أكل أموال الناس بالباطل، ولا فرق بين أكل المال الحرام ووطء الفرج الحرام في الإثم.\nقال المهلب: واحتيال أبي حنيفة ساقط؛ لأمر الشارع بالاستئذان والاستئمار عند النكاح، ورد نكاح من تزوجت كارهة في حديث خنساء، وقد قال تعالى: ﴿فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ [البقرة: ٢٣٢]، فاشتراط الله رضاها في النكاح يوجب أنه متى عدم هذا الشرط فيه لم يحل، وإنما قاس أبو حنيفة مسائل هذا الباب على القاضي إذا حكم بطلاقها بشاهدي زور وهو لا يعلم. أنه يجوز أن يتزوجها من لا يعلم بطلان هذا (الطلاق) (^٢)، ولا تحرم عليه بالإجماع فكذا يجوز أن يتزوجها من عَلِمَ ولا تحرم عليه.\nوهذا خطأ في القياس، وإنما حل تزويجها لمن لا يعلم باطن أمرها؛ لأنه جهل ما دخل فيه، وأما الزوج الذي أقام شاهدي الزور فهو عالم بالتحريم متعمد لركوب الإثم فكيف يقاس من جهل شيئًا فأتاه بعذر يجهله على من تعمده وأقدم عليه وهو عالم باطنه.\nولا خلاف بين العلماء أنه من أقدم على ما لا يحل له فقد أقدم على الحرام البين الذي قاله فيه الشارع: \"الحلال بين والحرام بين\n_________\n(^١) سلف قريبًا في الباب قبله برقم (٦٩٧٦).\n(^٢) في الأصل: (النكاح)، والمثبت من ابن بطال، وهو الملائم للسياق.","vol":"32","page":83},{"text":"وبينهما أمور مشتبهات\" (^١)، وليس للشبهة فيه موضع ولا خلاف بين الأمة أن رجلًا لو أقام شاهدي زور على ابنته أنها أمته، وحكم الحاكم بذلك لا يجوز له وطؤها، فكذلك الذي شهد على نكاحها، هما في التحريم سواء، والمسألة التي في آخر الباب لا يقول بها أحد، وهي خطأ كالمسألتين المتقدمتين (^٢).\nولا خلاف في الأموال أن الحاكم إذا حكم بها هو في الباطن على خلاف ما حكم به، لم ينقل حكمه في الباطن، وإنما ذلك عند أبي حنيفة في الطلاق والنكاح والنسب فإن شهدوا في أمة رجل أنها ابنة آخر، وحكم بذلك، ثبت النسب وحرمت عليه وورثت.\nوذكر في \"المعونة\" عن أبي حنيفة: إذا شهدوا بزور على الطلاق تفسير المرأة مطلقة بحكم الحاكم، ويجوز لها أن تتزوج، ولا يجوز لأحد شاهدي الزور أن يتزوجها، وهو عند مالك زانٍ؛ لعلمه أنه لم يطلق، وذكر مسألة النكاح المتقدمة، وزاد عنه: إذا شهد له شاهد الزور على ذات محرم أنها زوجته أن الحكم لا ينفذ في الباطن ولا تكون زوجته، وكذلك إذا أقدم شاهدا زور في دعوى قال: فيحكم الحاكم له، فإنه لا ينفذ، وفرقوا بين الموضعين فإن كل موضع جاز أن يكون للحاكم ولاية في ابتداء فعله، نفذ حكمه فيه ظاهرًا وباطنًا، وكل موضع لا ولاية له في ابتداء فعله لم ينفذ ظاهرًا دون الباطن، كان للحاكم ولاية في عقد النكاح، وفي أن يطلق على غيره، ولا ولاية له في تزويج ذوات المحارم، ولا في نقل الأموال، فكذلك لو أدعى رجل أنه قتل وليًّا له، وأقام شاهدي زور فحكم\n_________\n(^١) سلف برقم (٥٢) كتاب الإيمان، باب: فضل من استبرأ لدينه.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٣٢٣ - ٣٢٤.","vol":"32","page":84},{"text":"الحاكم بالقود لم يكن لمن حُكم له أن يقتل؛ لأن الحاكم ليس له أن يقتدي القتل قال: ودليلنا قوله تعالي: ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ﴾ [النساء: ٢٤] الآية. فحرم المحصنة، وهي التي لها زوج إلا إن ملك الكوافر بالسبي، وعند المخالف: أن التي لها زوج تحل بحكم الحاكم بشهادة زور بطلاقها.\nوالحديث السالف: \"إنما أنا بشر .. \" (^١) إلى آخره، صريح في أن حكمه بما ليس بجائز للمحكوم له لا يحل له، وبالقياس على المال وغيره كما سلف، ثم الحديث عام في قوله: \"فلا يأخذ منه شيئًا\" سواء كانت زوجة أخيه أو ماله.\nقال الشافعي: ولو كان حكم الحاكم يحل الأمور عما هي عليه، لكان حكم الشارع أولى (^٢).\nوكذا قال سحنون عند ابنه (^٣).\nفصل:\nقوله في حديث خنساء: (فلا تخشين). صوابه: بكسر الياء وتشديد النون؛ لأنه فعل مبني على النون المشددة، وإن جعلته للمخاطبة فيكون غير مستقيم في الإعراب إذ لم تحذف النون منه في النهي (^٤).\n_________\n(^١) سلف قريبًا برقم (٦٩٦٧).\n(^٢) انظر \"مختصر المزني\" ص ٤٠٦.\n(^٣) انظر \"النوادر والزيادات\" ٨/ ٢٣٣.\n(^٤) قوله: (فلا تخشين) بلفظ الجمع خطاب للمرأة المتخوفة وأصحابها. وقال الحافظ في \"الفتح\" ١٢/ ٣٤١: وظن ابن التين أنه خطاب للمرأة وحدها فقال: الصواب .. فذكر ما قاله المصنف هنا، وانظر \"عمدة القاري\" ١٩/ ٤٠٥.","vol":"32","page":85},{"text":"فصل:\n(قوله) (^١): (فأدركت). أي: بلغت، وقوله قبله: (وإن هَوِيَ). هو بكسر الواو على وزن فعل وعلم وحذر.\n_________\n(^١) من (ص ١).","vol":"32","page":86},{"text":"<span data-type='title' id=toc-4138>١٢ - باب مَا يُكْرَهُ مِنِ احْتِيَالِ المَرْأَةِ مَعَ الزَّوْجِ وَالضَّرَائِرِ، وَمَا نَزَلَ عَلَى النَّبِيِّ - ﷺ - فِي ذَلِكَ</span>\n٦٩٧٢ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُحِبُّ الحَلْوَاءَ، وَيُحِبُّ العَسَلَ، وَكَانَ إِذَا صَلَّى العَصْرَ أَجَازَ عَلَى نِسَائِهِ فَيَدْنُو مِنْهُنَّ، فَدَخَلَ عَلَى حَفْصَةَ فَاحْتَبَسَ عِنْدَهَا أَكْثَرَ مِمَّا كَانَ يَحْتَبِسُ، فَسَأَلْتُ عَنْ ذَلِكَ (فَقالَ) (^١) لِي: أَهْدَتِ امْرَأَةٌ مِنْ قَوْمِهَا عُكَّةَ عَسَلٍ، فَسَقَتْ رَسُولَ اللهِ - ﷺ - مِنْهُ شَرْبَةً. فَقُلْتُ: أَمَا وَاللهِ لَنَحْتَالَنَّ لَهُ. فَذَكَرْتُ ذَلِكَ لِسَوْدَةَ، قُلْتُ: إِذَا دَخَلَ عَلَيْكِ فَإِنَّهُ سَيَدْنُو مِنْكِ، فَقُولِي لَهُ: يَا رَسُولَ اللهِ، أَكَلْتَ مَغَافِير؟ فَإِنَّهُ سَيَقُولُ: لَا. فَقُولِي لَهُ: مَا هَذِهِ الرِّيحُ؟ وَكَانَ رَسُولُ اللهِ - ﷺ - يَشْتَدُّ عَلَيْهِ أَنْ تُوجَدُ مِنْهُ الرِّيحُ، فَإِنَّهُ سَيَقُولُ: سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ. فَقُولِي لَهُ: جَرَسَتْ نَحْلُهُ العُرْفُطَ. وَسَأَقُولُ ذَلِكَ، وَقُولِيهِ أَنْتِ يَا صَفِيَّةُ.\nفَلَمَّا دَخَلَ عَلَى سَوْدَةَ، قُلْتُ: تَقُولُ سَوْدَةُ: وَالَّذِي لَا إِلَهَ إِلاَّ هُوَ لَقَدْ كِدْتُ أَنْ أُبَادِرَهُ بِالَّذِى قُلْتِ لِي وَإِنَّهُ لَعَلَى البَابِ، فَرَقًا مِنْكِ، فَلَمَّا دَنَا رَسُولُ اللهِ - ﷺ - قُلْتُ: يَا رَسُولَ اللهِ أَكَلْتَ مَغَافِيرَ؟ قَالَ: «لَا». قُلْتُ: فَمَا هَذِهِ الرِّيحُ؟ قَالَ: «سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ». قُلْتُ: جَرَسَتْ نَحْلُهُ العُرْفُطَ. فَلَمَّا دَخَلَ عَلَيَّ قُلْتُ لَهُ مِثْلَ ذَلِكَ. وَدَخَلَ عَلَى صَفِيَّةَ فَقَالَتْ لَهُ مِثْلَ ذَلِكَ. فَلَمَّا دَخَلَ عَلَى حَفْصَةَ قَالَتْ لَهُ: يَا رَسُولَ اللهِ، أَلَا أَسْقِيكَ مِنْهُ؟ قَالَ: «لَا حَاجَةَ لِي بِهِ». قَالَتْ: تَقُولُ سَوْدَةُ سُبْحَانَ اللهِ لَقَدْ حَرَمْنَاهُ. قَالَتْ: قُلْتُ لَهَا: اسْكُتِي. [انظر: ٤٩١٢ - مسلم: ١٤٧٤ - فتح ١٢/ ٣٤٢].\nثم ساق حديث عَائِشَةَ - ﵂ - قَالَتْ: كَانَ رَسُولُ اللهِ - ﷺ - يُحِبُّ الحَلْوَاءَ والْعَسَلَ، وَكَانَ إِذَا صَلَّى العَصْرَ جَازَ عَلَى نِسَائِهِ ..\n_________\n(^١) كذا في أصل اليونينية، وفي هامشها أنه في نسخ: فقيل.","vol":"32","page":87},{"text":"الحديث سلف في النكاح (^١) يقال: جاز الوادي جوازًا وأجاز: قطعه. وقال الأصعمي: جازه: مشى فيه، وأجازه: قطعه وخلفه، وأجزت عليه، أي: نفذت، وكذلك جزت عليه. وذكره ابن التين بلفظ جاز، وقال: كذا وقع في \"المجمل\" (^٢) و\"الصحاح\" (^٣)، وجزت الموضع: سلكته وسرت فيه وأجزته: خلفته وقطعته. والحلواء تمد وتقصر. قال الداودي: يريد التمر وشبهه. قال: وقوله هنا أن التي سقت العسل حفصة، غلط؛ لأن حفصة هي التي تظاهرت مع عائشة في هذِه القصة، وإنما شربه عند صفية بنت حيي، وقيل: عند زينب، وقد سلف الخلف في ذلك في التفسير وأن الأصح أنها زينب.\nوالمغافير: جمع مغفور يروى بالياء كما قال الداودي، قال ابن التين: وروينا: مغافيرًا هنا مصروفًا، وهو جائز ألا يصرف أيضًا مثل سلاسل وقوارير، وقد سلف تفسير المغافير في الأيمان في باب: إذا حرم طعامًا (^٤). والتفسير (^٥)، وما فيه من الغريب في: الطلاق في باب: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ﴾ (^٦).\nو(جرست): أكلت، ومنه قيل للجمل جراس. وقال الداودي: جرست يعني: تغير طعم العسل لشيء يأكله النحل، قال: والعرفط: موضع، والذي ذكره غيره أنه شجر من العِضاه ينضح المغفور،\n_________\n(^١) سلف برقم (٥٢١٦) باب: دخول الرجل على نسائه في اليوم.\n(^٢) \"مجمل اللغة\" ١/ ٢٠٣ مادة (جوز).\n(^٣) \"الصحاح\" ٣/ ٨٧٠ مادة (جوز).\n(^٤) سلف برقم (٦٦٩١).\n(^٥) سلف برقم (٤٩١٢).\n(^٦) سلف برقم (٥٢٦٢).","vol":"32","page":88},{"text":"وثمرته بيضاء مدحرجة. قال الجوهري: وبرمة كل العضاه صفراء إلا أن العرفط فبرمته بيضاء (^١).\nوقولها: (ألا أسقيك منه) تقرأ بضم الهمزة وفتحها، وجمعها لبيد في قوله:\nسقى قومي بني مجدٍ وأسقي … نميرًا والقبائل من هلال\nوفي \"الصحاح\": سقيته لِشَفَتِه، وأسقيته لماشيته (^٢).\nفصل:\nفيه جواز اجتماع الرجل مع إحدى نسائه في يوم الأخرى في النهار؛ لأن القسمة التي يقضى بها للنساء على الرجال هو الليل دون النهار، وأما الجماع فسواء في الليل والنهار فلا يجوز أن يجامع امرأة في يوم الأخرى، وأما دخوله بيت من ليس يومها فمباح وجائز له أن يأكل ويشرب في بيتها في غير يومها ما لم يكن الغداء المعروف أو العشاء المعروف -كما قاله ابن بطال- وليس لسائر النساء منع الزوج من غير ما ذكرناه (^٣)، ومعنى الترجمة ظاهر في الحديث إلا أنه لم يذكر ما نزل على رسول الله - ﷺ - فهو قوله تعالى: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ﴾ [التحريم: ١] لما قال: \"شربت عسلًا ولن أعود\" وقيل: إنما حرم جاريته مارية، حلف أن لا يطأها، وأسر ذلك إلى حفصة فأفشته إلى عائشة ونزل القرآن في ذلك (^٤).\n_________\n(^١) \"الصحاح\" ٥/ ١٨٧٠ مادة (برم).\n(^٢) السابق ٦/ ٢٣٧٩.\n(^٣) \"شرح ابن بطال\" ٨/ ٣٢٥.\n(^٤) رواه الطبراني ١٢/ ١١٧ (١٢٦٤٠) من حديث ابن عباس، وقال الهيثمي في \"المجمع\" ٥/ ١٧٨: رواه الطبراني، وفيه إسماعيل بن عمرو البجلي، وهو ضعيف، وقد وثقه ابن حبان، والضحاك بن مزاحم لم يسمع من ابن عباس، وبقية رجاله ثقات.","vol":"32","page":89},{"text":"<span data-type='title' id=toc-4139>١٣ - باب مَا يُكْرَهُ مِنَ الاحْتِيَالِ فِي الفِرَارِ مِنَ الطَّاعُونِ</span>\n٦٩٧٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ - ﵁ - خَرَجَ إِلَى الشَّأْمِ، فَلَمَّا جَاءَ بِسَرْغَ بَلَغَهُ أَنَّ الْوَبَاءَ وَقَعَ بِالشَّأْمِ، فَأَخْبَرَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِذَا سَمِعْتُمْ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ». فَرَجَعَ عُمَرُ مِنْ سَرْغَ. [انظر: ٥٧٢٩ - مسلم: ٢٢١٩ - فتح ١٢/ ٣٤٤]\nوَعَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ أَنَّ عُمَرَ إِنَّمَا انْصَرَفَ مِنْ حَدِيثِ عَبْدِ الرَّحْمَنِ.\n\n٦٩٧٤ - حَدَّثَنَا أَبُو الْيَمَانِ، حَدَّثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنَا عَامِرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ، أَنَّهُ سَمِعَ أُسَامَةَ بْنَ زَيْدٍ يُحَدِّثُ سَعْدًا أَنَّ رَسُولَ اللهِ - ﷺ - ذَكَرَ الوَجَعَ فَقَالَ: «رِجْزٌ -أَوْ: عَذَابٌ- عُذِّبَ بِهِ بَعْضُ الأُمَمِ، ثُمَّ بَقِيَ مِنْهُ بَقِيَّةٌ، فَيَذْهَبُ الْمَرَّةَ وَيَأْتِى الأُخْرَى، فَمَنْ سَمِعَ بِهِ بِأَرْضٍ فَلَا يَقْدَمَنَّ عَلَيْهِ، وَمَنْ كَانَ بِأَرْضٍ وَقَعَ بِهَا فَلَا يَخْرُجْ فِرَارًا مِنْهُ» [انظر: ٣٤٧٣ - مسلم: ٢٢١٨ - فتح ١٢/ ٣٤٤].\nذكر فيه حديث عَنْ عَبْدِ اللهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، أَنَّ عُمَرَ - ﵁ - خَرَجَ إِلَى الشَّأْمِ، فَلَمَّا جَاءَ بِسَرْغَ بَلَغَهُ أَنَّ الْوَبَاءَ وَقَعَ بِالشَّأْمِ. الحديث. وحديث عامر بن سعد بن أبي وقاص أنه سمع أسامة بن زيد يحدث سَعْدًا أَنَّ رَسُولَ اللهِ - ﷺ - ذَكَرَ الوَجَعَ فَقَالَ: «رِجْزٌ -أَوْ: عَذَابٌ- عُذِّبَ بِهِ بَعْضُ الأُمَمِ ثُمَّ بَقِيَ مِنْهُ بَقِيَّةٌ، فَيَذْهَبُ الْمَرَّةَ وَيَأْتِى الأُخْرَى، فَمَنْ سَمِعَ بِهِ بِأَرْضٍ فَلَا يَقْدَمَنَّ عَلَيْهِ، وَمَنْ كَانَ بِأَرْضٍ وَقَعَ بِهَا فَلَا يَخْرُجْ فِرَارًا مِنْهُ.\nالشرح:\nالوباء يمد ويقصر، وجمع المقصور: أوباء، وجمع الممدود: أوبئة، والفرار من الطاعون غير جائز ولا يتحيل في الخروج في تجارة أو زيارة أو شبههما ناويًا بذلك الفرار منه، ويبين هذا المعنى","vol":"32","page":90},{"text":"قوله - ﵇ -: \"إنما الأعمال بالنيات\" (^١) والمعنى في النهي عن الفرار منه كأنه يفر من قدر الله وقضائه، وهذا لا سبيل إليه لأحد؛ لأن قدره لا يغلب.\nوقد سلف الكلام في معنى هذا الحديث في كتاب: المرضي والطب، في باب: من خرج من أرض لا تلائمه (^٢).\nفصل:\nفيه قبول خبر الواحد، وقوله: (\"لا تقدموا عليه\"). يريد أن مقامكم بالموضع الذي لا وباء فيه أسكن لنفوسكم وأطيب لعيشتكم.\nوفيه: أنه قد يوجد عند بعض العلماء ما ليس عند أكثر منه في العلم، قيل: وفيه دليل على صحة قول ابن الطيب: أن الصحابة أجمعوا على تقدمة خبر الواحد على قياس الأصول، وفساد قول من قدم قياس الأصول على الخبر؛ لرجوع جميعهم إلى خبر عبد الرحمن.\nوروى أبو موسى الأشعري - ﵁ -: أنه كان يبعث بنيه إلى الأعراب من الطاعون، وروي نحوه عن عمرو بن الأشعث، وأبي الأسود بن هلال ومسروق، وروي أن أبا عبيدة استقبل عمر - ﵄ - فقال: جئت بأصحاب رسول الله - ﷺ - تدخلهم أرضًا فيها الطاعون الذين هم أئمة يقتدى بهم؟ قال عمر - ﵁ -: يا أبا عبيدة، شككت؟ فقال: أشكًّا؟ فقال أبو عبيدة: كأن يعقوب إذ قال لبنيه: ﴿لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ﴾ [يوسف: ٦٧]. فقال عمر: والله لأدخلنها. فقال أبو عبيدة: والله لا تدخلها. فرده.\n_________\n(^١) سلف برقم (١).\n(^٢) سلف برقم (٥٧٢٧)، وحديث الباب سلف في الباب الذي بعده برقم (٥٧٢٨).","vol":"32","page":91},{"text":"<span data-type='title' id=toc-4140>١٤ - باب فِي الهِبَةِ وَالشُّفْعَةِ</span>\nوَقَالَ بَعْضُ النَّاسِ: إِنْ وَهَبَ هِبَةً أَلْفَ دِرْهَمٍ أَوْ أَكْثَرَ، حَتَّى مَكَثَ عِنْدَهُ سِنِينَ، وَاحْتَالَ فِي ذَلِكَ، ثُمَّ رَجَعَ الوَاهِبُ فِيهَا، فَلَا زَكَاةَ عَلَى وَاحِدٍ مِنْهُمَا، فَخَالَفَ الرَّسُولَ - ﷺ - فِي الهِبَةِ وَأَسْقَطَ الزَّكَاةَ.\n\n٦٩٧٥ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ أَيُّوبَ السَّخْتِيَانِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ - «الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِهِ، لَيْسَ لَنَا مَثَلُ السَّوْءِ» [انظر: ٢٥٨٩ - مسلم: ١٦٢٢ - فتح ١٢/ ٣٤٥]\n\n٦٩٧٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: إِنَّمَا جَعَلَ النَّبِيُّ - ﷺ - الشُّفْعَةَ فِي كُلِّ مَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الْحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ.\nوَقَالَ بَعْضُ النَّاسِ: الشُّفْعَةُ لِلْجِوَارِ. ثُمَّ عَمَدَ إِلَى مَا شَدَّدَهُ فَأَبْطَلَهُ، وَقَالَ: إِنِ اشْتَرَى دَارًا فَخَافَ أَنْ يَأْخُذَ الْجَارُ بِالشُّفْعَةِ، فَاشْتَرَى سَهْمًا مِنْ مِائَةِ سَهْمٍ، ثُمَّ اشْتَرَى الْبَاقِىَ، وَكَانَ لِلْجَارِ الشُّفْعَةُ فِي السَّهْمِ الأَوَّلِ، وَلَا شُفْعَةَ لَهُ فِي بَاقِى الدَّارِ، وَلَهُ أَنْ يَحْتَالَ فِي ذَلِكَ. [انظر: ٢٢٣١ - مسلم: ١٦٠٨ - فتح ١٢/ ٣٤٥]\n\n٦٩٧٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ، سَمِعْتُ عَمْرَو بْنَ الشَّرِيدِ قَالَ: جَاءَ الْمِسْوَرُ بْنُ مَخْرَمَةَ فَوَضَعَ يَدَهُ عَلَى مَنْكِبِي، فَانْطَلَقْتُ مَعَهُ إِلَى سَعْدٍ فَقَالَ أَبُو رَافِعٍ لِلْمِسْوَرِ: أَلَا تَأْمُرُ هَذَا أَنْ يَشْتَرِيَ مِنِّي بَيْتِي الَّذِي فِي دَارِي؟ فَقَالَ: لَا أَزِيدُهُ عَلَى أَرْبَعِمِائَةٍ، إِمَّا مُقَطَّعَةٍ وَإِمَّا مُنَجَّمَةٍ. قَالَ: أُعْطِيتُ خَمْسَمِائَةٍ نَقْدًا فَمَنَعْتُهُ، وَلَوْلَا أَنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ «الْجَارُ أَحَقُّ بِصَقَبِهِ». مَا بِعْتُكَهُ -أَوْ قَالَ مَا أَعْطَيْتُكَهُ- قُلْتُ لِسُفْيَانَ: إِنَّ مَعْمَرًا لَمْ يَقُلْ هَكَذَا. قَالَ: لَكِنَّهُ قَالَ لِي هَكَذَا. وَقَالَ بَعْضُ النَّاسِ: إِذَا أَرَادَ أَنْ يَبِيعَ الشُّفْعَةَ فَلَهُ أَنْ يَحْتَالَ حَتَّى يُبْطِلَ الشُّفْعَةَ، فَيَهَبُ","vol":"32","page":92},{"text":"الْبَائِعُ لِلْمُشْتَرِي الدَّارَ، وَيَحُدُّهَا وَيَدْفَعُهَا إِلَيْهِ، وَيُعَوِّضُهُ المُشْتَرِى أَلْفَ دِرْهَمٍ، فَلَا يَكُونُ لِلشَّفِيعِ فِيهَا شُفْعَةٌ. [انظر: ٢٢٥٨ - فتح ١٢/ ٣٤٥]\n\n٦٩٧٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ، عَنْ عَمْرِو بْنِ الشَّرِيدِ، عَنْ أَبِي رَافِعٍ أَنَّ سَعْدًا سَاوَمَهُ بَيْتًا بِأَرْبَعِمِائَةِ مِثْقَالٍ فَقَالَ: لَوْلَا أَنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «الْجَارُ أَحَقُّ بِصَقَبِهِ». لَمَا أَعْطَيْتُكَ. وَقَالَ بَعْضُ النَّاسِ: إِنِ اشْتَرَى نَصِيبَ دَارٍ، فَأَرَادَ أَنْ يُبْطِلَ الشُّفْعَةَ، وَهَبَ لاِبْنِهِ الصَّغِيرِ، وَلَا يَكُونُ عَلَيْهِ يَمِينٌ. [انظر: ٢٢٥٨ - فتح ١٢/ ٣٤٥]\nثم ساق حديث ابن عَبَّاسٍ - ﵄ -: \"الْعَائِدُ فِي هِبَتِهِ كالْكَلْبِ يَعُودُ فِي قَيْئِهِ، لَيْسَ لَنَا مَثَلُ السَّوْءِ\".\nوحديث جَابِرٍ - ﵁ -: إِنَّمَا جَعَلَ النَّبِيُّ - ﷺ - الشُّفْعَةَ فِي كُلِّ مَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الحُدُودُ وَصُرِّفَتِ الطُّرُقُ فَلَا شُفْعَةَ.\nوَقَالَ بَعْضُ النَّاسِ: الشُّفْعَةُ لِلْجِوَارِ. ثُمَّ عَمَدَ إِلَى مَا شَدَّدَهُ فَأَبْطَلَهُ، وَقَالَ: إِنِ اشْتَرى دَارًا فَخَافَ أن يأخذها جاره بِالشُّفْعَةِ، فَاشْتَرى سَهْمًا مِنْ مِائَةِ سَهْمٍ ثُمَّ اشْتَرى البَاقِيَ، كَانَ لِلْجَارِ الشُّفْعَةُ فِي السَّهْمِ الأَوَّلِ وَلَا شُفْعَةَ لَهُ فِي بَاقِي الدَّارِ، وَلَهُ أَنْ يَحْتَالَ فِي ذَلِكَ.\nثم ساق حديث عمرو بن الشريد عن أبي رافع السالف في الشفعة، وفيه: \"الْجَارُ أَحَقُّ بِصَقَبِهِ\".\nوَقَالَ بَعْضُ النَّاسِ: إذا أراد أن يبيع الشفعة فله أن يحتال حتى يبطل الشفعة، فيهب البائع للمشتري الدار ويحدها ويدفعها إليه ويعوضه المشتري ألف درهم، فلا يكون للشفيع فيها شفعة.\nثم ساق حديث عمرو بن الشريد أيضًا. وقال بعض الناس: من اشْتَرى نَصِيبَ دَارٍ فَأَرَادَ أَنْ يُبْطِلَ الشُّفْعَةَ وَهَبَ لاِبْنِهِ الصَّغِيرِ، وَلَا يَكُونُ عَلَيْهِ يَمِينٌ.","vol":"32","page":93},{"text":"<span data-type='title' id=toc-4141>١٥ - باب احْتِيَالِ الْعَامِلِ لِيُهْدَى لَهُ</span>\n٦٩٧٩ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ قَالَ: اسْتَعْمَلَ رَسُولُ اللهِ - ﷺ - رَجُلًا عَلَى صَدَقَاتِ بَنِي سُلَيْمٍ يُدْعَى: ابْنَ اللُّتَبِيَّةِ، فَلَمَّا جَاءَ حَاسَبَهُ قَالَ: هَذَا مَالُكُمْ وَهَذَا هَدِيَّةٌ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «فَهَلاَّ جَلَسْتَ فِي بَيْتِ أَبِيكَ وَأُمِّكَ، حَتَّى تَأْتِيَكَ هَدِيَّتُكَ إِنْ كُنْتَ صَادِقًا؟!». ثُمَّ خَطَبَنَا فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: «أَمَّا بَعْدُ، فَإِنِّي أَسْتَعْمِلُ الرَّجُلَ مِنْكُمْ عَلَى الْعَمَلِ مِمَّا وَلاَّنِى اللهُ، فَيَأْتِي فَيَقُولُ هَذَا مَالُكُمْ، وَهَذَا هَدِيَّةٌ أُهْدِيَتْ لِي. أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ حَتَّى تَأْتِيَهُ هَدِيَّتُهُ؟!، وَاللهِ لَا يَأْخُذُ أَحَدٌ مِنْكُمْ شَيْئًا بِغَيْرِ حَقِّهِ، إِلاَّ لَقِيَ اللهَ يَحْمِلُهُ يَوْمَ الْقِيَامَةِ، فَلأَعْرِفَنَّ أَحَدًا مِنْكُمْ لَقِيَ اللهَ يَحْمِلُ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةً لَهَا خُوَارٌ، أَوْ شَاةً تَيْعَرُ». ثُمَّ رَفَعَ يَدَهُ حَتَّى رُئِيَ بَيَاضُ إِبْطِهِ يَقُولُ: «اللَّهُمَّ هَلْ بَلَّغْتُ؟». بَصْرَ عَيْنِي وَسَمْعَ أُذُنِي. [انظر: ١٢٥ - مسلم: ١٨٣٢ - فتح ١٢/ ٣٤٨]\n\n٦٩٨٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ، عَنْ عَمْرِو بْنِ الشَّرِيدِ، عَنْ أَبِي رَافِعٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الْجَارُ أَحَقُّ بِصَقَبِهِ».\nوَقَالَ بَعْضُ النَّاسِ: إِنِ اشْتَرَى دَارًا بِعِشْرِينَ أَلْفَ دِرْهَمٍ، فَلَا بَأْسَ أَنْ يَحْتَالَ حَتَّى يَشْتَرِىَ الدَّارَ بِعِشْرِينَ أَلْفَ دِرْهَمٍ، وَيَنْقُدَهُ تِسْعَةَ آلَافِ دِرْهَمٍ وَتِسْعَمِائَةَ دِرْهَمٍ وَتِسْعَةً وَتِسْعِينَ، وَيَنْقُدَهُ دِينَارًا بِمَا بَقِيَ مِنَ العِشْرِينَ الأَلْفَ، فَإِنْ طَلَبَ الشَّفِيعُ أَخَذَهَا بِعِشْرِينَ أَلْفَ دِرْهَمٍ، وَإِلاَّ فَلَا سَبِيلَ لَهُ عَلَى الدَّارِ، فَإِنِ اسْتُحِقَّتِ الدَّارُ، رَجَعَ الْمُشْتَرِى عَلَى البَائِعِ بِمَا دَفَعَ إِلَيْهِ، وَهْوَ تِسْعَةُ آلَافِ دِرْهَمٍ وَتِسْعُمِائَةٍ وَتِسْعَةٌ وَتِسْعُونَ دِرْهَمًا وَدِينَارٌ، لأَنَّ الْبَيْعَ حِينَ اسْتُحِقَّ انْتَقَضَ الصَّرْفُ فِي الدِّينَارِ، فَإِنْ وَجَدَ بِهَذِهِ الدَّارِ عَيْبًا وَلَمْ تُسْتَحَقَّ، فَإِنَّهُ يَرُدُّهَا عَلَيْهِ بِعِشْرِينَ أَلْفَ دِرْهَمٍ. قَالَ: فَأَجَازَ هَذَا الْخِدَاعَ بَيْنَ المُسْلِمِينَ وَقَالَ النَّبِيُّ - ﷺ -: «لَا دَاءَ وَلَا خِبْثَةَ وَلَا غَائِلَةَ» [انظر: ٢٢٥٨ - فتح ١٢/ ٣٤٨]","vol":"32","page":94},{"text":"٦٩٨١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ مَيْسَرَةَ، عَنْ عَمْرِو بْنِ الشَّرِيدِ، أَنَّ أَبَا رَافِعٍ سَاوَمَ سَعْدَ بْنَ مَالِكٍ بَيْتًا بِأَرْبَعِمِائَةِ مِثْقَالٍ، وَقَالَ: لَوْلَا أَنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الْجَارُ أَحَقُّ بِصَقَبِهِ». مَا أَعْطَيْتُكَ. [انظر: ٢٢٥٨ - فتح ١٢/ ٣٤٩]\nثم ساق حديث أبي حميد الساعدي في قصة ابن اللتبية الآتي قريبًا في: الأحكام (^١)، وحديث عمرو بن الشريد السالف مختصرًا، عن أبي رافع: \"الجار أحق بصقبه\".\nوَقَالَ بَعْضُ النَّاسِ: من اشْتَرى دَارًا بِعِشْرِينَ أَلْفَ دِرْهَمٍ فَلَا بَأْسَ أَنْ يَحْتَالَ حَتَّى يَشْتَرِيَ الدَّارَ بِعِشْرِينَ ألفًا، وَيَنْقُدَهُ تِسْعَةَ الآفَ دِرْهَمٍ وَتسْعَمِائَةَ دِرْهَمِ وَتِسْعَةً وَتِسْعِينَ، وَيَنْقُدَهُ دِينَارًا بِمَا بَقِيَ مِنَ العِشْرِينَ ألفا، فَإِنْ طَلَبَ الشَّفِيَعُ أَخَذَهَا بِعِشْرِينَ أَلْفَ دِرْهَمٍ، وإِلَّا فَلَا سَبِيلَ لَهُ عَلَى الدَّارِ، فَإِنِ اسْتُحِقَّتِ الدَّارُ، رَجَعَ المُشْتَرِي عَلَى البَائِعِ بِمَا دَفَعَ إِلَيْهِ، وَهْوَ تِسْعَةُ آلَافِ دِرْهَمِ وَتِسْعُمِائَةٍ وَتسْعَة وَتِسْعُونَ دِرْهَمًا وَدِينَارٌ؛ لأَنَّ البَيْعَ حِينَ استُحِقَّ انْتًقَضَ الصَّرْفُ فِي الدِّينَارِ، فَإِنْ وَجَدَ بهذِه الدَّارِ عَيْبًا وَلَمْ تُسْتَحَقَّ، فَإِنَّهُ يَرُدُّهَا عَلَيْهِ بِعِشْرِينَ أَلْفَ دِرْهَمٍ. فَأَجَازَ هذا الخِدَاعَ بَيْنَ المُسْلِمِينَ، وَقَالَ النَّبِيُّ - ﷺ -: \"بيع المسلم لَا دَاءَ وَلَا خِبْثَةَ وَلَا غَائِلَةَ\".\nثم ساق حديث عَمْرِو بْنِ الشَّرِيدِ، أَنَّ أَبَا رَافِعٍ سَاوَمَ سَعْدَ بْنَ مَالِكٍ بَيْتًا بِأَرْبَعِمِائَةِ مِثْقَالٍ، وَقَالَ: لَوْلَا أَنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"الْجَارُ أَحَقُّ بِصَقَبِهِ\". مَا أَعْطَيْتُكَ.\nالشرح:\nإذا وهب الواهب هبة وقبضها الموهوب له وحازها فهو مالك لها\n_________\n(^١) سيأتي قريبًا برقم (٧١٧٤) باب: هدايا العمال.","vol":"32","page":95},{"text":"عند الجميع، والزكاة له لازمة، ولا سبيل له إلى الرجوع فيها إلا أن تكون على ابن، وهذِه حيلة لا يمكن أن يخالف فيه نص الحديث؛ لأن الزكاة تلزم الابن في كل حول ما لم يغتصبه منه، وإن كان صغيرًا عند الحجازيين لأنه مالك، فإذا اغتصبها بعد حلول الحول عليها عند الموهوب له، وجبت الزكاة عن الموهوب له، ثم يستأنف الراجع فيها حولًا من يوم رجوعه، وهذا لا خلاف فيه بين العلماء، ولا معنى للاثشغال بما خالفه.\nقال المهلب: والاحتيال في هذا خارج عن معنى الشريعة، ومن أراد أن يحتال على الشريعة حتى يسقطها، فلا يسمى محتالًا، وإنما هو معاند لحدود الله ومنتهك لها، فإذا كانت الهبة لغير الابن دخل الراجع فيها تحت الحديث: \"العائد في هبته كالكلب يعود في قيئه\"ولا أعلم لحيلته وجهًا إلا إن كان يريد أن يهبها ويحتال في حبسها عنده دون تحويز، فلا تتم حيلته في هذا إن وهبها لأجنبي؛ لأن الحيازة عنده شرط في صحة الهبة، فإن ثبتت عنده كانت على ملكه، ووجبت عليه زكاتها (^١).\nوقدمنا وجه قوله: أن مذهبه الرجوع فيما وهبه لأجنبي، فلا يرجع فيما وهبه لابنه. وقد سلف في بابه حديث النعمان وغيره في ذلك (^٢).\nفصل:\nمن له على رجل ذهبٌ حال عليه الحول، فوهبها له، فلا زكاة على الواهب، فإن لم يكن عند الموهوب له غيرها فلا زكاة عليه عند\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٣٢٨.\n(^٢) سلف برقم (٢٥٨٦) كتاب الهبة، باب: الهبة للولد.","vol":"32","page":96},{"text":"ابن القاسم، وقال غيره: يزكي، فإن وهبها لغير من هي عليه، فقال ابن القاسم: لا يزكيها كالواهب. وقال محمد: يزكي منها زكاته ووهب ما بعد الزكاة. وقال أشهب: لا زكاة على واحد منهما (^١).\nفصل:\nوأما مسألة الشفعة فالذي احتال أبو حنيفة فيها له وجه من الفقه، وذلك أن من يريد شراء الدار خاف شفعة الجار، فسأل أبا حنيفة: هل من حيلة في إسقاطها؟\nفقال: لو باع صاحب الدار منك جزءًا من مائة مشاعًا، ثم اشتريت منه بعد حين باقي الدار سقطت شفعة الجار. يريد أن الشريك في المشاع أحق بالشفعة من الجار (^٢)، وهذا إجماع من العلماء فلما اشترى أولًا الجزء اليسير صار شريكًا لصاحب الدار، إذ لم يرض الجار أن يشفع في ذلك الجزء اللطيف لقلة انتفاعه به، فلما عقد الصفقة في باقيها كان الجار لا شفعة له عليه؛ لأنه لو ملك ذلك الجزء اللطيف غيره لمنع الجار به من الشفعة، (فكذلك يمنعه هو إذا اشترى باقيها من الشفعة) (^٣)، وهذا ليس فيه شيء من خلاف السنة، وإنما أراد البخاري أن يلزم أبا حنيفة التناقض؛ لأنه يوجب الشفعة للجار، ويأخذ في ذلك بحديث: \"الجار أحق بصقبه\". فمن اعتقد مثل هذا وثبت ذلك عنده من قضائه - ﵇ -، وتحيل بمثل هذِه الحيلة في إبطال شفعة الجار فقد أبطل السنة التي يعتقدها.\n_________\n(^١) انظر: \"المنتقي\" ٢/ ١١٨.\n(^٢) \"الهداية\" ٤/ ٣٦٦.\n(^٣) من (ص ١).","vol":"32","page":97},{"text":"فصل:\nفي حديث جابر - ﵁ -: \"إذا وقعت الحدود فلا شفعة\" (^١) ما يبطل قول من أجاز الشفعة للجار؛ لأن الجار قد حدد ماله من مال جاره، ولا اشتراك له معه، وهذا ضد قول من قال: الشفعة للجار، وقوله: \"الشفعة فيما لم يقسم\" (^٢) تنفي الشفعة في كل مقسوم.\nوحديث عمرو بن الشريد حجة في أن الجار المذكور في الحديث هو الشريك، وعلى ذلك حمله أبو رافع، وهو أعلم بمخرج الحديث، ومذهب مالك: أنه إذا كان لرجل بيت في دار (فباعه) (^٣) فلا شفعة لصاحب الدار (^٤).\nوقال الداودي: إنما أراد حق الدار ليس الشفعة الواجبة؛ لقول الله تعالى: ﴿وَالْجَارِ ذِي الْقُرْبَى﴾ [النساء: ٣٦].\nفصل:\nوالصقب -بالتحريك- بالصاد والسين (^٥)، وقوله: (إما مقطعة وإما منجمة). وهما واحد أي: يؤدى نجومًا نجومًا.\nفصل:\nوأما قول أبي حنيفة: إذا أراد أن يبيع الشفعة فيهب البائع للمشتري .. إلى آخره وهذِه حيلة في إبطال الشفعة -كما قال ابن بطال (^٦) -\n_________\n(^١) سلف برقم (٢٢١٤) كتاب: البيوع، باب: بيع الأرض والدور.\n(^٢) المصدر السابق.\n(^٣) من (ص ١).\n(^٤) \"المدونة\" ٤/ ٢٣٢.\n(^٥) ورد بهامش الأصل: لعله سقط: القرب.\n(^٦) شرح ابن بطال\" ٨/ ٣٢٩.","vol":"32","page":98},{"text":"لا يجيزها أحد من أهل العلم وهي منتقضة على أصل أبي حنيفة؛ لأن الهبة إن انعقدت للثواب فهي بيع من البيوع عند الكوفيين، ومالك وغيره، ففيها الشفعة، وإن كانت هبة مقبولة بغير شرط ثواب فلا شفعة فيها بإجماع، ومن عقد عقدًا ظاهرًا سالمًا في باطنه والقصد فيه فساد فلا يحل عند أحد من العلماء.\nوذكر ابن عبد الحكم عن مالك أنه اختلف قوله في الشفعة في الهبة فأجازها مرة ثم قال: لا شفعة فيها، والذي في\"المدونة\": لا شفعة فيها (^١).\nفصل:\nقال المهلب: وإنما ذكر البخاري في هذِه المسألة حديث أبي رافع؛ ليعرفك إنما جعله رسول الله - ﷺ - حقا للشفيع بقوله - ﵇ -: \"الجار أحق بصقبه\" فلا يحل إبطاله ولا إدخال حيلة عليه.\nفصل:\nوأما المسألة التي في آخر الباب: إن اشترى نصيب دار فأراد أن يبطل الشفعة، وهب لابنه الصغير ولا يكون عليه يمين، فشأنها أن يكون البائع شريكًا مع غيره في دار، فيقوم آخر فيشتري منها نصيبًا يهبه لابنه ولا يمين عليه.\nوإنما قال ذلك؛ لأن من وهب لابنه هبة فقد فعل ما يباح له فعله، والأحكام على الظاهر لا على التوهم، وادعاء الغيب على الثبات، وذكر ابن الموّاز عن مالك: إن كانت للثواب ففيه الشفعة، يعني لأنها بيع من البيوع، ويحلف المتصدق عليه إن كان ممن يتهم.\n_________\n(^١) \"المدونة\"٤/ ٢٢٨، وانظر\"النوادر والزيادات\" ١١/ ١٧٤.","vol":"32","page":99},{"text":"وروى ابن نافع عن مالك في \"المجموعة\": ينظر فإن رأى أنه محتاج ذهب لاعتبار اليمين على الموهوب له، وإن كان صغيرًا فعلى أبيه الذي قيل له ذلك، وإن كان مستغنيًا عن ثوابهم، وإنما وهب للقرابة والصداقة فلا يمين في ذلك (^١). وقال الداودي: إن عَلِم أنما فعل في هبة ابنه الصغير لقطع الشفعة ففيه الشفعة وإذا خفي الأمر حلف.\nفصل:\nقال ابن بطال هنا: باب فيه أبو رافع \"الجار أحق بصقبه\" ثم ذكر مثال ما إذا اشترى دارًا بعشرين ألف درهم .. إلى آخره، ثم ذكر الحديث الأخير.\nوقال: يمكن أن يبيع الشقص من صديق له يحب نفعه بعشرة آلاف درهم ودينار، ويكتب له في وثيقة الشراء عشرين ألف درهم وهو يعلم أن الشريك لا بد له أن يقوم على المشتري بالشفعة، فإذا وجد في وثيقته عشرين ألفًا أخذه بذلك، فهو قصد إلى الخداع.\nوقوله: (لينقده دينارًا بالعشرة آلاف درهم) إنما قال ذلك؛ لأنه يجوز عند الأئمة بيع الذهب بالفضة متفاضلًا كيف شاء، فلما جاز هذا بإجماع بني عليه أصله في الصرف فأجازه عشرة دراهم ودينار بأحد عشر درهمًا، جعل العشرة بالعشرة والدينار بدل الدرهم.\nوكذلك جعل في المسألة الدينار بعشرة آلاف درهم، وأوجب على الشفيع أن يؤدي ما انعقدت له به (الشفعة) (^٢) دون ما نقد فيها المشتري كأنه قال: من حق المشتري أن يقول: إنما أخذ منك أيها الشفيع ما ابتعت\n_________\n(^١) انظر: \"النوادر والزيادات\" ١١/ ١٧٤ - ١٧٦.\n(^٢) في (ص ١): الصفقة.","vol":"32","page":100},{"text":"به الشقص لا ما نقدته فيه؛ لأنه تجاوز من البائع بعد عقد الصفقة عما شاء بما وجبت له عليه، وأما مالك فإنما يراعي في ذلك النقد وما حصل في يد البائع فيه بأخذ الشفيع، ومن حجته في ذلك أنه لا خلاف بين العلماء أن الاستحقاق والرد بالعيب لا يرجع فيهما إلا بما نقد المشتري، وهذا يدل على أن المراعاة في انتقال الصفقات في الشفعة وانتقاضها بالاستحقاق والعيوب ما نقد البائع في الوجهين جميعًا، وأن الشفعة في ذلك كالاستحقاق، وهذا هو الصواب (^١).\nوعبارة الداودي: إنما يشفع بما نقد، وفي\"المدونة\": إذا اشترى بألف ثم حطه تسعمائة فإن كان سببه أن يكون ثمن الشقص عند الناس فإنه استشفع بها وإلا استشفع بالألف، قيل: وإن كان سببه أن يكون ثمنها خمسمائة أو ستمائة شفع بالقيمة (^٢).\nفصل:\nوأما قول البخاري عن أبي حنيفة: فإن استحقت الدار رجع المشتري على البائع بما دفع إليه، فهذا من أبي حنيفة دال أنه قصد الحيلة في الشفعة؛ لأن الأمة مجمعة، (وأبو حنيفة) (^٣) معهم على أن البائع لا يرد في الاستحقاق، والرد بالعيب إلا ما قبض، فكذلك الشفيع لا يشفع إلا بما نقد المشتري وما قبضه منه البائع لا بما عقد. وأما قوله: لأن البيع حين استحق انتقض صرف الدينار، فلا يفهم؛ لأن الاستحاق والرد بالعيب يوجب نقض الصفقة كلها، فلا معنى له إذ الدينار دون عشرة.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٣٣٠.\n(^٢) \"المدونة\" ٤/ ٢١٩.\n(^٣) من (ص ١).","vol":"32","page":101},{"text":"فصل:\nقال المهلب: وجه إدخال البخاري حديث: \"الجار أحق بصقبه\" في هذِه المسألة، وهو أنه لما كان الجار أحق بالمبيع وجب أن يكون أحق أن يرفق به في الثمن حتى لا يغبن في شيء، ولا يدخله عنده عروض بأكثر من قيمتها، ألا ترى أن أبا رافع لم يأخذ من سعد ما أعطاه غيره من الثمن، ووهبه الجار الذي أمر الله بمراعاته وحفظه وحض الشارع على ذلك.\nفصل:\nوقوله - ﵇ -: \"لا داء ولا خبثة ولا غائلة\" دليل على أنه لا احتيال في شيء من بيوع المسلمين من صرف دينار بأكثر من قيمته ولا غيره. قال ابن التين: وقرأنا: خبثة بكسر الخاء، وحكي الضم أيضًا. قال الهروي: الخبثة: أن يكون البيع غير طيب، والغائلة: أن يأتي امرؤ امرأً من حيث لا يدري به كالتدليس ونحوه.\nفرع: ينعطف على ما مضى: اشترى بألف وزاد مائة شفع بألف؛ لأن الزائد هبة. قال أشهب: وللمشتري أن يرجع على البائع بما زاده بعد أن يحلف: ما زاد إلا فرارًا من الشفعة. وقال عبد الملك: يشفع بألف ومائة ولا يتهم المشتري إن يريد إلا صلاح البيع وفيه بعد.\nفصل:\nقال المهلب: حيلة العامل ليهدى إليه إنما تكون بأن يضع من حقوق المسلمين في سعايته ما يعوضه من أجله الموضوع له، فكأن الحيلة إنما هي أن وضع من حقوق المسلمين ليستجزل لنفسه، فاستدل الشارع على أن الهدية لم تكن إلا لمعوض. فقال: \"فهلا جلس في","vol":"32","page":102},{"text":"بيت أبيه وأمه فينظر هل يهدى إليه أم لا؟ \" فغلب الظن وأوجب أخذ الهدية وضمها إلى أموال المسلمين.\nفصل:\nفيه: أن الهدية إلى العامل سحت ولا تملك عندنا، وكذا الأمير في إمارته شكرًا لمعروف صنعه أو تحببًا إليه؛ لأنه كآحاد المسلمين لا فضل له عليهم فيه، لولايته عليهم نال ذلك، فإن استأثر به فهو سحت كما قررناه، والسحت: كل ما يأخذه العامل والحاكم على إبطال حق أو تحقيق باطل، وكذلك ما يأخذه على القضاء بالحق.\nوروي عنه - ﵇ -: \"هدايا العمال -وفي لفظ: الأمراء- غلول) (^١).\nوالغلول بضم العين معلوم أنه (للموجفة) (^٢)، ولمن ذكر معهم، وعلى هذا التأويل كانت مقاسمة عمر بن الخطاب لعماله على طريق الاجتهاد؛ لأنهم خلطوا ما يجب لهم في عمالتهم بأرباح تجاراتهم وسهامهم في الفيء، فلما لم يقف عمر - ﵁ - على حقيقة مبلغ ذلك اجتهد فأخذ منه نصفه، وقد روي عن بعض السلف أنه قال: ما عدل من تجر في رعيته، وقد فعله عمر - ﵁ - أيضًا في المال الذي دفعه أبو موسى الأشعري - ﵁ - بالعراق من مال الله لابنيه عبد الله وعبيد الله، أراد عمر أن يأخذ منهم المال وربحه، قال عثمان - ﵁ -: لو جعلته قراضا، أي: خذ منهم نصف الربح. ففعل ورأى أن ذلك صواب (^٣).\n_________\n(^١) رواه الإمام أحمد في\"مسنده\" ٥/ ٤٢٤، وصححه الألباني في \"الإرواء\" ٨/ ٢٤٦ (٢٦٢٢).\n(^٢) بياض في الأصل، والمثبت من (ص ١).\n(^٣) \"الاستذكار\" ٢١/ ١٢٠.","vol":"32","page":103},{"text":"وقد جاء معاذ بن جبل من اليمن إلى الصديق بأعبدٍ له أصابهم في إمارته على اليمن، فقال له عمر - ﵁ -: ادفع الأعبد إلى أبي بكر - ﵁ - فأبى معاذ من ذلك، ثم إن معاذًا رأى في المنام كأنه واقف على نار يكاد أن يقع فيها، وأن عمر - ﵁ - أخذ بحجزته، فصرفه عنها، فلما أصبح قال لعمر: ما ظني إلا أني أعطي الأعبد أبا بكر. فقال له: وكيف ذلك؟.\nقال: رأيت البارحة في النوم كذا، وما أظن ما أشرت به علي في الأعبد إلا تأويل الرؤيا فدفعها إلى الصديق. (فرأى) (^١) أبو بكر ردهم، فردهم فكانوا عند معاذ، فاطلع يومًا فرآهم يصلون صلاة حسنة فأعتقهم (^٢).\nفصل:\nاختلف السلف في تأويل قوله تعالى: ﴿أَكَّالُونَ لِلسُّحْتِ﴾ [المائدة: ٤٢] فروي عن مسروق أنه سأل ابن مسعود عنه: أهو الرشوة في الحكم؟ فقال عبد الله: ذلك الكفر وقرأ: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ [المائدة: ٤٤] قال: ولكن السحت أن يستعينك رجل على مظلمة إلى إمام فهدى إليك هدية (^٣).\nوقال النخعي: كان يقال: السحت: الرشوة في الحكم. وعن عكرمة مثله (^٤)، وفي حديث ابن عمر - ﵄ - وثوبان - رضي الله\n_________\n(^١) في الأصل: فأبى [من غير نقط] ولعله تحريف، والمثبت من \"ابن بطال\" ٨/ ٣٣٤ وهو الأنسب للسياق.\n(^٢) رواه الحاكم ٣/ ٢٧٢ وقال: صحيح على شرط الشيخين.\n(^٣) رواه الطبري ٤/ ٥٨١ (١٩٦٨) وابن أبي حاتم ٤/ ١١٣٤ (٦٣٨٢).\n(^٤) انظر: \"تفسير الطبري\" ٤/ ٥٨٠ (١١٩٥٩)، \"تفسير ابن أبي حاتم\" ٤/ ١١٣٥ (٦٣٨٦).","vol":"32","page":104},{"text":"عنه أنه - ﵇ - قال: \"لعن الله الراشي والمرتشي\" (^١).\nوفسره الحسن البصري فقال: ليحق باطلًا أو يبطل حقًا، فأما أن يدفع عن ماله فلا بأس، وهذا خلاف (تأويل) (^٢) ابن مسعود.\nفصل:\nقوله في تأويل حديث أبي حميد: \"يحمل بعيرًا له رغاء\" الرغاء بالمد: صوت ذوات الخف، يقال: رغا البعير يرغو رغاءً: إذا صاح، وفي المثل: كفى برغائها مناديًا. أي: أن رغاء بعيره يقوم مقام ندائه في التعرض للضيافة والقرى.\nوقوله: \"أو بقرة لها خوار\". هو بالخاء المعجمة كذا رُويناه؛ لقوله تعالى: ﴿جَسَدًا لَهُ خُوَارٌ﴾ [الأعراف: ١٤٨] وهو معروف في صياح الثور، وكذلك الجوار بالجيم، وقال الجوهري عن الأخفش: أنه قرئ به في الآية (^٣). وهو مهموز مثل قوله: ﴿فَإِلَيْهِ تَجْأَرُونَ﴾ [النحل: ٥٣].\nوقوله: \"شاة تَيْعَرُ\". هو بفتح (^٤) العين قال الجوهري: يَعَرَتِ الغنم تيعرِ بالكسر يعارا بالضم، أي: صاحت، وأنشد:\nعريض أريض بات ييعر حوله .... وبات يسقينا بطون الثعالب\nهذا رجل ضاف رجلًا وله عتود ييعر حوله، يقول: فلم يذبحه لنا،\n_________\n(^١) رواه أبو داود (٣٥٨٠)، وصححه الألباني في\"المشكاة\" (٣٧٥٣).\n(^٢) من (ص ١).\n(^٣) \"الصحاح\" ٢/ ٦٠٧ مادة (جأر).\n(^٤) ورد بهامش الأصل: صوابه: بكسر، وكذا قاله المؤلف بدليل ما بعده. [قلت: والجزم منه بأن الصواب هو الكسر، فيه نظر؛ فقد قال النووي: عين مهملة مكسروة ومفتوحة. \"شرح مسلم\" ١٢/ ٢١٩ وقال الحافظ: مهملة مفتوحة ويجوز كسرها.\"الفتح\" ١٣/ ١٦٦ وكذا في كتب اللغة فليراجع].","vol":"32","page":105},{"text":"وبات يسقينا لبنًا مذيقًا كأنه بطون الثعالب؛ لأن اللبن إذا أجهد مذقه اخضر (^١)، أي: كثر الماء في خلطه. وقال الفراء وابن فارس: لم يذكر التشديد (^٢)، قال: واليعر: الجدي. وعن الخليل اليعرة: الشاة.\nقال: وهو اليعار في الحديث بغير شك، واليعار ليس بشيء، وهو إنما هو الثغاء وهو صوت الشاة أيضًا، فيجوز أن يكون كتب الجرة بالهمزة بعد الألف فصارت راء (^٣). قال: ولا يكون بعد هذا مما يشكل؛ لأنه بالثاء والغين المعجمتين (^٤).\nوقول أبي حميد: (بصر عيني وسمع أذني). أي: أبصرت عيناي رسول الله - ﷺ - ناطقا ورافعًا يديه، وسمعت كلامه.\nآخر الحيل بحمد الله ومَنِّه\n_________\n(^١) \"الصحاح\" ٢/ ٨٥٩.\n(^٢) \"المجمل\" ٢/ ٩٤٢.\n(^٣) \"العين\" ٢/ ٢٤٣.\n(^٤) هكذا في الأصل، ولعل الصواب: المعجمة، فالثاء لا توصف بالإعجام.","vol":"32","page":106},{"text":"٩١\nكتاب التعبير","vol":"32","page":107},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4142>[٩١ - كِتابُ التَّعَبِير]</span>\n<span data-type='title' id=toc-4143>١ - باب أَوَّلُ مَا بُدِئَ بِه رَسُولُ اللهِ - ﷺ - مِنَ الْوَحْيِ الرُّؤْيَا الصَّالِحَةُ</span>\n٦٩٨٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ. وَحَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، حَدَّثَنَا مَعْمَرٌ، قَالَ الزُّهْرِيُّ: فَأَخْبَرَنِي عُرْوَةُ، عَنْ عَائِشَةَ - ﵂ - أَنَّهَا قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللهِ - ﷺ - مِنَ الْوَحْيِ الرُّؤْيَا الصَّادِقَةُ فِي النَّوْمِ، فَكَانَ لَا يَرَى رُؤْيَا إِلاَّ جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، فَكَانَ يَأْتِي حِرَاءً فَيَتَحَنَّثُ فِيهِ -وَهْوَ التَّعَبُّدُ- اللَّيَالِيَ ذَوَاتِ الْعَدَدِ وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَتُزَوِّدُهُ لِمِثْلِهَا، حَتَّى فَجِئَهُ الْحَقُّ وَهْوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ الْمَلَكُ فِيهِ فَقَالَ: اقْرَأْ. فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «فَقُلْتُ: مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجَهْدَ، ثُمَّ أَرْسَلَنِي. فَقَالَ: اقْرَأْ. فَقُلْتُ: مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الجَهْدَ، ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ. فَقُلْتُ: مَا أَنَا بِقَارِئٍ. فَغَطَّنِي الثَّالِثَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدُ، ثُمَّ أَرْسَلَنِي فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾","vol":"32","page":109},{"text":"حَتَّى بَلَغَ ﴿مَا لَمْ يَعْلَمْ﴾ \" [العلق:١ - ٥] فَرَجَعَ بِهَا تَرْجُفُ بَوَادِرُهُ حَتَّى دَخَلَ عَلَى خَدِيجَةَ فَقَالَ: «زَمِّلُونِي زَمِّلُونِي». فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ، فَقَالَ: «يَا خَدِيجَةُ، مَا لِي؟». وَأَخْبَرَهَا الْخَبَرَ وَقَالَ: «قَدْ خَشِيتُ عَلَى نَفْسِي». فَقَالَتْ لَهُ: كَلاَّ، أَبْشِرْ، فَوَاللهِ لَا يُخْزِيكَ اللهُ أَبَدًا؛ إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَصْدُقُ الْحَدِيثَ، وَتَحْمِلُ الكَلَّ، وَتَقْرِى الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الحَقِّ.\nثُمَّ انْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَىٍّ - وَهْوَ ابْنُ عَمِّ خَدِيجَةَ أَخُو أَبِيهَا، وَكَانَ امْرَأً تَنَصَّرَ فِي الْجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الكِتَابَ الْعَرَبِيَّ فَيَكْتُبُ بِالْعَرَبِيَّةِ مِنَ الإِنْجِيلِ مَا شَاءَ اللهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ - فَقَالَتْ لَهُ خَدِيجَةُ: أَىِ ابْنَ عَمِّ، اسْمَعْ مِنِ ابْنِ أَخِيكَ. فَقَالَ وَرَقَةُ: ابْنَ أَخِي، مَاذَا تَرَى؟ فَأَخْبَرَهُ النَّبِيُّ - ﷺ - مَا رَأَى، فَقَالَ وَرَقَةُ: هَذَا النَّامُوسُ الَّذِي أُنْزِلَ عَلَى مُوسَى، يَا لَيْتَنِي فِيهَا جَذَعًا أَكُونُ حَيًّا حِينَ يُخْرِجُكَ قَوْمُكَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَوَمُخْرِجِيَّ هُمْ؟». فَقَالَ وَرَقَةُ: نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمَا جِئْتَ بِهِ إِلاَّ عُودِيَ، وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا.\nثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ، وَفَتَرَ الوَحْيُ فَتْرَةً حَتَّى حَزِنَ النَّبِيُّ - ﷺ - فِيمَا بَلَغَنَا حُزْنًا غَدَا مِنْهُ مِرَارًا كَيْ يَتَرَدَّى مِنْ رُءُوسِ شَوَاهِقِ الجِبَالِ، فَكُلَّمَا أَوْفَى بِذِرْوَةِ جَبَلٍ لِكَىْ يُلْقِىَ مِنْهُ نَفْسَهُ، تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ: يَا مُحَمَّدُ، إِنَّكَ رَسُولُ اللهِ حَقًّا. فَيَسْكُنُ لِذَلِكَ جَأْشُهُ وَتَقِرُّ نَفْسُهُ فَيَرْجِعُ، فَإِذَا طَالَتْ عَلَيْهِ فَتْرَةُ الوَحْىِ غَدَا لِمِثْلِ ذَلِكَ، فَإِذَا أَوْفَى بِذِرْوَةِ جَبَلٍ تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ لَهُ مِثْلَ ذَلِكَ. [انظر: ٣ - مسلم: ١٦٠ - فتح ١٢/ ٣٥١]\nقَالَ ابْنُ عَبَّاسٍ: ﴿فَالِقُ الإِصْبَاحِ﴾ [الأنعام: ٩٦] ضَوْءُ الشَّمْسِ بِالنَّهَارِ، وَضَوْءُ الْقَمَرِ بِاللَّيْلِ.","vol":"32","page":110},{"text":"ساق فيه حديث عائشة - ﵂ - السالف في أول \"الصحيح\" بطوله بزيادة سلف عليها التنبيه هناك (^١)، وفي آخره: وقَالَ ابن عَبَّاسٍ - ﵄ -: ﴿فَالِقُ الإِصْبَاحِ﴾ [الأنعام: ٩٦] ضَوْءُ الشَّمْسِ بِالنَّهَارِ، وَضَوْءُ القَمَرِ بِاللَّيْلِ.\nوقد أسلفناه هناك بفوائده فوق الستين فائدة، وسلف هذا التعليق مسندًا في التفسير، وتقدم قول مجاهد من عند ابن أبي شيبة: ﴿وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾ [يوسف: ١٠١]، قال: عبارة الأنبياء (^٢).\nوفيه: أن المرء ينبه على فعل الخير بما فيه مشقة كما قتل النبي - ﷺ - أذن ابن عباس - ﵄ - في الصلاة من يساره إلى يمينه، وقد سلف معنى \"غطَّني\". وعبارة الداودي: معنى غطني: صنع بي شيئًا حتى ألقاني إلى الأرض كمن تأخذه الغشية والحزن (^٣) بضم الحاء وسكون الزاي، وبفتحهما.\nوقال أبو عمرو: إذا جاء الحزن في موضع رفع أو جر، ضمت، تقرأ ﴿وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ﴾ [يوسف: ٨٤] بالضم لا يجوز الفتح؛ لأنه في موضع جر، وقال تعالى: ﴿تَفِيضُ مِنَ الدَّمْعِ حَزَنًا﴾ [التوبة: ٩٢] بالفتح.\nوقوله: مؤزرًا، سلف الكلام فيه، ومما لم أذكره هناك ما قاله القزاز: أحسب أن الألف سقطت من أمام الواو إذ لا أصل لمؤزر بغير ألف في كلام العرب، إنما هو من مؤازر من وازرته موازرة: إذا\n_________\n(^١) سلف برقم (٣).\n(^٢) \"مصنف ابن أبي شيبة\" ٦/ ١٨٣ (٣٠٥١٥)، وفيه: الرؤيا، بدل: الأنبياء.\n(^٣) ورد بهامش الأصل: هذا على ما رواه بعضهم: لا يحزنك الله أبدًا، من الحزن، وقد تقدم الكلام عليه أول \"الصحيح\".","vol":"32","page":111},{"text":"عاونته، ومنه أخذ وزير الملك، فعلى هذا يقرأ موزرًا بغير همز، وقيل: هو مأخوذ من الأزر: وهو القوة، ومنه قوله تعالى: ﴿اشْدُدْ بِهِ أَزْرِي (٣١)﴾ [طه: ٣١] أي: قوتي، وقيل: ظهري. قال الجوهري: آزرت فلانًا: عاونته، والعامة تقول: وازرته (^١).\nوقوله: (تبدى له جبريل). أي: ظهر، غير مهموز، وقوله: (بذروة جبل) هو بكسر الذال، وقال ابن التين: رويناه بكسر الذال وضمها، وهو في ضبط كتب النغة بالكسر.\nوقول ابن عباس: وضوء القمر بالليل. قال ابن التين: هو غير ظاهر، ولعله محمول على أن الإصباح: الضياء، فيكون معناه: ضياء الشمس بالنهار والقمر بالليل، وإنما أراد البخاري هنا الاستدلال على تفسير: (جاء مثل (فلق) (^٢) الصبح)، والمعنى: أنها تأتي (بينة مثل ذلك) (^٣) في إنارته وإضاءته وصحته. وقال الحسن وعيسى: الأصباح: جمع صبح (^٤)، ومعنى فالق: شاق بمعنى: خالق.\nوقوله: (فيسكن لذلك جأشه) قال صاحب \"العين\": إنه النَفَس (^٥).\nفصل:\nقال المهلب: الرؤيا الصالحة الصادقة قد يراها المسلم والكافر والناس كلهم، إلا أن ذلك يقع لهم في النادر والوقت دون الأوقات، وخُص سيدنا رسول الله - ﷺ - بعموم صدق رؤياه كلها ومنع الشيطان أن\n_________\n(^١) \"الصحاح\" ٢/ ٥٧٨.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) هي قراءتهما: \"الأصباح\" بفتح الهمزة.\nانظر\"شواذ القرآن\" لابن خالويه ص ٤٥، و\"البحر المحيط\" لأبي حيان ٤/ ١٨٥.\n(^٥) \"العين\" ٦/ ١٥٨.","vol":"32","page":112},{"text":"يتمثل في صورته؛ لئلا يتسور بالكذب على لسانه في النوم، والرؤيا جزء من أجزاء الوحي وكذا قال القاضي عياض عن بعض العلماء أنه قال: خص الله نبيه بأن رؤية الناس إياه صحيحة على -ما ذكرناه إلى قوله: في النوم- وكذلك استحال أن يتصور الشيطان في صورته في اليقظة، ولو وقع لاشتبه الحق بالباطل، ولم يوثق بما جاء به مخافة من هذا المتصور، فحماه الله من الشيطان ونزغه وكيده، وكذا حمى رؤياه لأنفسهم.\nواتفق العلماء على جواز رؤية البارئ تعالى في المنام وصحتها، ولو رآه إنسان على صفة لا تليق بجلاله من صفات الأجسام؛ لأن (ذلك) (^١) المرئي غير ذات الله تعالى، ولا يجوز عليه التجسيم، ولا اختلاف الأحوال، بخلاف رؤية سيدنا رسول الله - ﷺ - (^٢).\nفإن قلت: فإن الشيطان قد تسور عليه في اليقظة، وألقى في أمنيته - ﵇ -، قيل: ذلك التسور لم يستقم، بل تلافاه الله -﷿- في الوقت بالنسخ وأحكم آياته، وكانت فائدة تسوره إبقاء دليل التنزيه عليه؛ لئلا يغلو مغلون فيه فيعبدونه من دون الله كما فعل بعيسى وعزير.\nفإن قلت: كيف منع الشيطان أن يتمثل في صورته - ﵇ - في المنام، وأطلق له أن يتمثل ويدعي أنه البارئ تعالى، والصور لا تجوز على البارئ؟\nقيل: سره أنه إنما منع أن يتصور في صورته - ﵇ - الذي هو صورته في الحقيقة دلالة للعلم وعلامة على صحة الرؤية من ضعفها، وأطلق له أن\n_________\n(^١) كذا بالأصل، وفي \"إكمال المعلم\" (ذات).\n(^٢) \"إكمال المعلم\" ٧/ ٢١٩ - ٢٢٠ بتصرف. وذلك في شرح حديث (٢٢٦٦) كتاب: الرؤيا، باب: قول النبي - ﷺ -: \"من رآني في المنام فقد رآني\".","vol":"32","page":113},{"text":"يتصور على ما تصوره، ولا يجوز عليه دلالة للعلم أيضًا وسببًا إليه، لأنه قد تقرر في نفوس البشر أنه لا يجوز التجسيم على البارئ تعالى، فجاز أن يجعل لنا هذا الوهم (في النوم) (^١) دليل على علم ما لا سبيل إلى معرفته إلا بطريق التمثيل في البارئ تعالى مرة، وفي سائر الأرباب والسلاطين مرة؛ وكذلك قال أبو بكر بن الطيب الباقلاني في \"انتصاره\": إن رؤية البارئ تعالى في النوم أوهام وخواطر في القلب في أمثال لا تليق به تعالى في الحقيقة، وتعالى سبحانه عنها؛ دلالة للرأي على أنه أمر كان أو يكون كسائر المرئيات (^٢). وهذا كلام حسن؛ لأنه لما كان خرق العادة دليلًا على صحة العلم في اليقظة في الأنبياء بهديها (الحق) (^٣)، جعل خروق العادة الجائزة على نبيه بتصور الشيطان على مثاله بالمنع من ذلك دليلًا على صحة العلم.\nفإن قلت: كيف يجب أن تكون الرؤيا إذا رأى فيها البارئ تعالى صادقة أبدًا، كما كانت الرؤيا التي رأى رسول الله - ﷺ -؟\nفالجواب: أنه لما كان تعالى قد يعبر به في النوم على سائر السلاطين؛ لأنه سلطانهم ويعبر به عن (الأولياء) (^٤) والسادة والمالك، ووجدنا سائر السلاطين يجوز عليهم الصدق والكذب، فأبقيت رؤياهم على العادة فيهم، ووجدنا النبيين لا يجوز الكذب على أحد منهم، ولا على شيء من حالهم، فأبقيت (حال) (^٥) النبوة في النوم على ما هي عليه في اليقظة من الصدق برؤية النبي - ﷺ -، وإذا قام الدليل\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"إكمال المعلم\" ٧/ ٢٢٠.\n(^٣) في (ص ١): الخلق.\n(^٤) في (ص ١): الآباء.\n(^٥) من (ص ١).","vol":"32","page":114},{"text":"عند العابر على الرؤيا التي نرى فيها البارئ أنه البارئ لا يراد به غيره، لم يجز في تلك الرؤيا التي قام فيها دليل الحق على الله كذبا أصلًا لا في مقال ولا في فعال، فتشابهت الرؤيا من حيث اتفقت في معنى الصدق، واختلفت من حيث جاز غير ذلك، وهذا ما لا ذهاب عنه.\nفصل:\nسيأتي أن الشيطان لا يتمثل به.\nقال المازري: وفيه إشارة إلى أن رؤياه لا تكون أضغاثًا، وأنها تكون حقًّا، وقد يراه الرائي على غير صفته المنقولة إلينا، كما لو رآه شخص أبيض اللحية، أو على خلاف لونه، أو تراه رؤيتان في زمن واحد، أحدهما: بالمشرق، والآخر بالمغرب، ويراه كل منهما معه في مكانه. وقال آخرون: الحديث محمول على ظاهره، والمراد: أن من رآه فقد أدركه، ولا مانع يمنع من ذلك، ولا يحيله العقل حتى يضطر إلى صرف الكلام عن ظاهره، وأما الاعتلال بأنه قد يرى على غير صفته المعروفة، وفي مكانين مختلفين فإن ذلك غلط في صفاته، وتخييل لها على غير ما هي عليه، وقد نظن بعض الخيالات مرئيات؛ لكون ما يتخيل مرتبطًا بما يرى في العادة، فتكون ذاته مرئية وصفاته متخيلة غير مرئية، والإدراك لا يشترط فيه تحديق الأبصار ولا (قرب) (^١) المسافات، ولا كون (المرئي) (^٢) مدفونًا في الأرض ولا ظاهرًا عليها وإنما يشترط كونه موجودًا، والأخبار دالة على بقائه\n_________\n(^١) في الأصل: (تعرف)، والمثبت من (ص ١).\n(^٢) في الأصول: (الرائي)، والمثبت من \"المعلم\" ٢/ ٢٩٦، وهو المصدر المحكي عنه، وهو الصواب.","vol":"32","page":115},{"text":"فيكون اختلاف الصفات المتخيلة يمر بها اختلاف الدلالات، وقد ذكر الكرماني (^١): أن من رآه شيخًا فهو عام سلم، أو شابًا فهو عام حرب، وذلك أحد أجوبتهم عنه لو رأى أنه (أمر) (^٢) بقتل من لا يحل قتله، فإن ذلك من الصفات المتخيلة لا المرئية.\nوجوابهم. الثاني يمنع وقوع مثل هذا، ولا وجه عندي لمنعهم إياه مع قولهم في تخيل الصفات، فهذا انفصال هؤلاء عما احتج به القاضي، وللمسألة تعلق بغامض الكلام في الإدراكات وحقائق متعلقاتها، وبسطه خارج عما نحن فيه (^٣).\nفصل:\nلا يفتك أن المنام جعله الله رحمة ليستريح بدنه من تعبه (ودونه) (^٤) ونصبه، لما علم تعالى عجز الروح عن القيام بتدبير البدن دائمًا، والنوم هو أبخرة تحيط بالروح القائم بالبدن فتحجبه عن التدبير، وما هو في المثال كالملك إذا حجب نفسه عن تدبير مملكته؛ ليستريح ويستريح أعوانه في وقت حجبه، وفيه تسخن الباطن وإجادة الهضم، وإذا أفرط فلا تكون الرأس بالاختلاط ترطب الجسوم أو ترخها وتطفئ الحر\n_________\n(^١) قلت: ليس هو الكرماني شارح \"صحيح البخاري\" فهذا توفي في سنة ست وثمانين وسبعمائة، والناقل عنه هنا في الأصل هو المازري. وعنه نقل المصنف -﵀-، والمازري توفي سنة ست وثلاثين وخمسمائة، فلا يصح نقله عنه، ولعله إبراهيم ابن عبد الله بن محمد الكرماني الأصبهاني، المشهور بابن خرشيذ قُوله، ولد سنة سبع وثلاثمائة، ودخل بغداد، وعاصر المهدي وفسر الرؤيا، توفي سنة أربعمائة. انظر: \"سير أعلام النبلاء\" ١٧/ ٦٩ (٣٧).\n(^٢) من (ص ١).\n(^٣) انتهى من \"المعلم بفوائد مسلم\" للمازري ٢/ ٢٩٥ - ٢٩٦.\n(^٤) كذا رسمها بالأصل.","vol":"32","page":116},{"text":"الذي فيها. كما ذكره ابن سينا في \"أرجوزته\" ومن الحكمة الإلهية جعله حين غيبة الروح المدبر ثلاثة أنفس، وتسمى القوى قوة التخيل والفكر والذكر، ومن حكمه أيضًا أن اليقظة ما إن تُمكّن يعرف الإنسان كل ما يحدث في الوجود كل وقت إذ لو كان ذلك كذلك؛ لتساوى الناس بالصالحين بخلاف النوم.\nفصل:\nوالرؤيا قسمان: صحيح وفاسد، فالأول: ما كان ضمن اللوح المحفوظ، وهو الذي تترتب عليه الأحكام، والثاني: لا حكم له، وهو خمسة أقسام: حديث النفس: بأن يحدث في اليقظة نفسه بشيء فيراه في المنام، أو من غلبة الدم، أو من غلبة الصفراء، أو غلبة البلغم، أو السوداء.\n(فصل) (^١):\nقال المازري: قد أكثر الناس في حقيقة الرؤيا، وقال فيها غير أهل الإسلام أقاويل كثيرة منكرة لما حاولوا الوقوف على حقائق لا تعلم بالعقل، ولا يقوم عليها برهان، وهم لا يصدقون بالسمع فاضطربت لذلك مقالاتهم، فمن ينتمي إلى الطب ينسب جميعها إلى غليظ الأخلاط، وهذا مذهب وإن جوزه العقل فإنه لم يقم عليه دليل، ولا اطردت به عادة، والقطع في موضع التجويز غلط وجهالة، هذا لو نسبوا ذلك إلى الأخلاط على جهة الاعتياد، وأما إن أضافوا الفعل إليها فإنا نقطع بخطأهم، وسيأتي بقية كلامه في باب الرؤيا الصالحة (^٢).\n_________\n(^١) من (ص ١).\n(^٢) \"المعلم بفوائد مسلم\" ٢/ ٢٩٠ - ٢٩١.","vol":"32","page":117},{"text":"فصل:\nذكر الإمام أبو محمد عبد المعطي بن أبي الثناء محمود في كتابه \"مقامات الإيمان والإحسان\" أن النوم تارة يكون نوم غفلة، وتارة يكون نوم جهل عن العلم، وتارة يكون نوم فترة وشغل، وتارة يكون نوم راحة.\nفصل:\nالرؤيا أيضًا تنقسم على أنواع أربعة: محمودة ظاهرًا وباطنًا، كمن يرى أنه كلم البارئ تعالى، أو أحدًا من الأنبياء في صفة حسنة وبكلام طيب، وعكسه كمن يرى أن حية لدغته أو نارًا أحرقته وشبهه، ومحمودة ظاهرًا لا باطنًا كسماع الملاهي وشم الأزهار، وعكسه كمن يرى أنه ينكح أمه أو يذبح ولده.\nوروى أبو هريرة - ﵁ - مرفوعًا: الرؤيا ثلاث: رؤيا (ترى) (^١) من الله، ورؤيا مما يحدث به الرجل نفسه، ورؤيا تُحزن من الشيطان، وسيأتي في باب القيد في المنام الخلف في وقفه وإرساله (^٢).\nفصل:\nالغالب في الرؤيا الجيدة تأخير تفسيرها بخلاف الرديئة وربما كانت له أو لغيره، وربما لا تكون له ولا لمن رئيت له، لكنها تكون لغيره من أقاربه أو معارفه، وربما رأى في نومه أشياء ودلالتها على شيء واحد وبالعكس، وربما كان للرائي وحده، وربما كان لمن يحكم عليه.\n_________\n(^١) من (ص ١).\n(^٢) انظر الحديث الآتي برقم (٧٠١٧) وشرحه.","vol":"32","page":118},{"text":"فصل:\nالمنام أيضًا يختلف باختلاف اللغات والأديان والأزمان والصنائع والعادات والمعايش والأمراض والموت والحياة.\nفائدة:\nقال ابن سيده: يقال: عبر الرؤيا يعبرها (عبرًا وعبارة، وعبرها: فسرها وأخبر بآخر ما يؤول إليه أمرها، واستعبره إياها: سأله تعبيرها) (^١) (^٢). وقال الأزهري عن أبي الهيثم: العابر الذي ينظر في الكتاب فيعبره، أي: يعبر بعضه ببعض حتى يقع فهمه عليه، ولذلك قيل: عبر الرؤيا وأعبر فلان كذا، وقال غيره: أخذ هذا كله من العبر وهو جانب النهر، وفلان في ذلك العبر. أي: في ذلك الجانب، وعبرت النهر والطريق عبورًا إذا قطعته من هذا الجانب إلى ذلك الجانب، فقيل لعابر الرؤيا: (عابرًا) (^٣)؛ لأنه يتأمل ناحيتي الرؤيا وأطرافها، ويتدبر كل شيء منها ويُمضي فكره فيها من أول رؤياه إلى آخرها (^٤).\nوقال القزاز في\"جامعه\": كأن عابر الرؤيا جاز المثل إلى التأويل؛ لأن الرؤيا إنما هي مثَل يُضرب لصاحبها فإذا عبرها المعبر فقد جاز ذلك المثل إلى معناه. وقال قوم: إنما معناه: أنه يخرجها من حال النوم إلى ما يحب من اليقظة، وقد عبرها فهو عابر وعبرها فهو (معبر) (^٥).\n_________\n(^١) \"المحكم\"٢/ ٩٣.\n(^٢) من (ص ١).\n(^٣) كذا في الأصل، والجادة: عابر برفعها على أنها خبر أونائب فاعل لـ (قيل)، والله أعلم.\n(^٤) \"تهذيب اللغة\" ٣/ ٢٣٠٥.\n(^٥) من (ص ١)، وفي الأصل: معبور. قلت: انظر: \"المحكم\" ٢/ ٩٣.","vol":"32","page":119},{"text":"وعند الهروي: العابر الناظر في الشيء. ومنه قول ابن سيرين: إني اعتبرت الحديث.\nيريد: أنه اعتبر الرؤيا عن الحديث ويجعله اعتبارًا كما يعتبر القرآن في تعبير الرؤيا يقال: هو عابر الرؤيا وعابر للرؤيا، وعبرتها وعبّرتها واحد.","vol":"32","page":120},{"text":"<span data-type='title' id=toc-4144>٢ - باب رُؤْيَا الصَّالِحِينَ</span>\nوَقَوْلِهِ -﷿-: ﴿لَقَدْ صَدَقَ اللهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ﴾ الآية [الفتح: ٢٧].\n\n٦٩٨٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الرُّؤْيَا الْحَسَنَةُ مِنَ الرَّجُلِ الصَّالِحِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ». [٦٩٩٤ - مسلم: ٢٢٦٤ - فتح ١٢/ ٣٦١]\nذكر فيه حديث أَنَسِ بْنِ مَالِكٍ - ﵁ - أنه - ﵇قَالَ: \"الرُّؤْيَا الحَسَنَةُ مِنَ الرَّجُلِ الصَّالِحِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ\".\nوأخرجه النسائي وابن ماجه (^١)، والمراد عامة رؤيا الصالحين كما نبه عليه المهلب وهي التي يرجى صدقها؛ لأنه قد يجوز على الصالحين الأضغاث في رؤياهم؛ لكن لما كان الأغلب عليهم الخير والصدق، وقلة تحكم الشيطان عليهم في النوم أيضًا، لما جعل الله فيهم من الصلاح، وبقي سائر الناس غير الصالحين تحت تحكم الشيطان عليهم في النوم مثل تحكمه عليهم في اليقظة في أغلب أمورهم، وإن كان قد يجوز منهم الصدق في اليقظة فكذلك يكون في رؤياهم صدق أيضًا.\nوذكر الكرماني المعبر (^٢): كان بنو إسرائيل يمسون وليس فيهم نبي، ويصبحون وفيهم عدة أنبياء بما يوحى إليهم في منامهم.\n_________\n(^١) النسائي في \"السنن الكبرى\" ٤/ ٣٨٣ (٧٦٢٤)، ابن ماجه (٣٨٩٣).\n(^٢) تقدم التعريف به قريبًا.","vol":"32","page":121},{"text":"فصل:\nقال أبو إسحاق الزجاج: تأويل قوله: \"جزءٌ من ستة وأربعين جزءًا من النبوة\". أن الأنبياء يخبرون بما سيكون، والرؤيا تدل على ما سيكون.\nقلت: ولذلك قال - ﵇ -: \"لم يبق من النبوة إلا المبشرات\" (^١).\nوقال الخطابي: كان بعض العلماء يقول في تأويله قولًا لا يكاد يتحقق من طريق البرهان، وذلك أنه - ﵇ - من أول ما بدئ به الوحي إلى أن توفي ثلاث وعشرون سنة أقام بمكة ثلاث عشرة، وبالمدينة عشرًا، وكان يوحى إليه في منامه في أول الأمر بمكة ستة أشهر، وهي نصف سنة فصارت هذِه المدة جزءًا من ستة وأربعين جزءًا من أجزاء النبوة (^٢). قال الخطابي: وإن كان هذا وجهًا قد يحتمل قسمة الحساب والعدد، فأول ما يجب من الشروط فيه أن يثبت ما قاله من ذلك خبرًا ورواية، ولم نسمع ذلك، وهو ظن وحسبان ولإن كانت هذِه المدة محسوبة من أجزاء النبوة على ما ذهب إليه من هذِه القسمة، لكان يجب أن يلحق بها سائر الأوقات التي كان يوحى إليه في منامه في تضاعيف أيام حياته وأن تلتقط فتلفق وتزاد أصل الحساب، وإذا صرنا إلى ذلك بطلت هذِه القسمة وسقط هذا الحساب (من أصله) (^٣)، وقد ثبت عنه - ﵇ - في عدة أحاديث من روايات كثيرة أنه كان يرى الرؤيا المختلفة في أمور الشريعة ومهمات أسباب الدين فيقصها على أصحابه، وكان يقول إذا أصبح: \"من رأى منكم رؤيا\" فيقصونها\n_________\n(^١) سيأتي قريبًا برقم (٦٩٩٠).\n(^٢) \"أعلام الحديث\" ٤/ ٢٣١٥،\"معالم السنن\" ٤/ ١٢٩.\n(^٣) من (ص ١).","vol":"32","page":122},{"text":"عليه (^١). وقال لهم: \"أريت ليلة القدر فأنسيتها\" (^٢). وقال في يوم أحد: \"رأيت في سيفي ثلمة\" إلى آخره (^٣)، وقال: \"رأيت كأني أنزع على قليب بدلو\" فذكره إلى آخره (^٤)، وحديث رؤيا الشجرة، ورؤيا عمر وعبد الله بن زيد في منامهما (^٥)، فكان ذلك بمنزلة الوحي، ولذلك صار شريعة بعد الهجرة، وأعلى منها ما نطق به الكتاب: ﴿لَقَدْ صَدَقَ اللهُ رَسُولَهُ الرُّؤْيَا﴾ [الفتح: ٢٧] وقوله: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ الآية [الإسراء: ٦٠]، فدل ذلك وغيره على ضعف هذا التأويل، ونرى أعداد الركعات وأيام الصوم ورمي الجمار محصورة في حساب معلوم، ولا نعلم سر حصرها، وهذا كقوله في حديث آخر: \"إن الهدي الصالح والسمت الصالح جزءٌ من خمسة وعشرين جزءًا من النبوة\" (^٦).\nوتفصيل هذا العدد وحصر النبوة فيه متعذر لا يمكن الوقوف عليها، وإنما فيه أن هاتين الخصلتين من الأنبياء، فكذلك الأمر في الرؤيا أنها جزء من كذا. قال: ومعنى الحديث تحقيق أمر الرؤيا، وأنها مما كان الأنبياء ﵈ يثبتونه، وأنها كانت جزءًا من أجزاء العلم الذي كان يأتيهم (^٧).\n_________\n(^١) سلف برقم (١٣٨٦)، ورواه مسلم (٢٢٧٥) من حديث سمرة بن جندب.\n(^٢) سلف برقم (٤٩).\n(^٣) رواه أحمد ١/ ٢٧١. قال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٢٤٤٥): إسناده صحيح.\n(^٤) سلف برقم (٣٦٨٢).\n(^٥) رواه أبو داود (٤٩٩)، وابن ماجه (٧٠٦ - ٧٠٧).\n(^٦) رواه أبو داود (٤٧٧٦)، وأحمد ١/ ٢٩٦. وقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٢٦٩٨): إسناده صحيح.\n(^٧) انتهى بتمامه من \"أعلام الحديث\" ٤/ ٢٣١٥ - ٢٣١٩ بتصرف.","vol":"32","page":123},{"text":"وقال بعضهم معناه: أن الرؤيا تأتي على موافقة النبوة؛ لأنها جزء باقٍ (منها) (^١). وسيأتي بعد أبسط من هذا.\nفصل:\nقال الداودي: وفي الخبر دليل أن رؤيا الأنبياء كالوحي في اليقظة ليست جزءًا من هذا العدد، وقد تصدق رؤيا الكافر قال تعالى: ﴿إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ﴾ [يوسف: ٤٣]، وقال الفتيان: ﴿أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا﴾ [يوسف: ٣٦].\nفصل:\nقوله في الباب بعده: إذا رأى ما يكره فإنما هي من الشيطان، يريد: أنها تنسب إلى الشيطان؛ لأنها من هواه كقوله تعالى: ﴿وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ﴾ [الكهف: ٦٣] والكل من عند الله هو الفاعل، وفي آخره: \"فليستعذ بالله من شرها ولا يذكرها لأحد فإنها لا تضره\". ذكر بعد في باب الحلم من الشيطان: \"فليبصق عن يساره وليستعذ بالله منه فلن يضره\"، وفي لفظ: \"فلينفت عن يساره ثلاثًا\"، وفي مسلم: \"فليبصق عن يساره ثلًاثا وليستعذ وليتحول عن جنبه الذي كان عليه\"، وفي أخرى: \"فليقم فليصل\". وسيأتي في البخاري أيضًا، وفي أخرى ذكرها الداودي: \"يقرأ آية الكرسي\"، فجعل الله تعالى في التعوذ والبصاق سببًا لدفع مكرهها، كما جعل في الدعاء والرقى سببًا لدفع مكروه الداء، والتحول كأنه من باب التفاؤل من باب تغيير الحال.\nفصل:\nالآية التي صدر البخاري بها الباب، قال مجاهد: رأى - ﵇ - كأنه\n_________\n(^١) في الأصل: (بينهما)، والمثبت من (ص ١).","vol":"32","page":124},{"text":"دخل مكة هو وأصحابه محلقين رءوسهم ومقصرين، فاستبطأ الرؤيا ثم دخلوا بعد ذلك (^١).\nوفي قوله: \"إن شاء الله\" أقوال:\nهل هو مما خوطب العباد أن يقولوا مثل: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ﴾ الآية [الكهف: ٢٣] أو الاستثناء لمن مات منهم أو قتل، أو المعنى: إن شئت آمنين و(حليم) (^٢)، أو هو حكاية لما قيل لرسول الله - ﷺ - ومعنى: ﴿فَجَعَلَ مِنْ دُونِ ذَلِكَ فَتْحًا قَرِيبًا﴾. قال مجاهد: رجعوا من الحديبية ثم فتح الله عليهم خيبر (^٣)، وكانت الحديبية سنة ست فخرج معتمرًا في ذي القعدة منها، وبلغه في طريقه أن قريشًا جمعت له وحلفت ألا يدخلها عليهم، فقال - ﵇ -: \"ويح قريش ما خرجت لقتالهم ولكن معتمرًا\".\nفائدة:\nفي الترمذي\"أصدق الرؤيا بالأسحار\" (^٤)، وفي مسلم: \"إذا اقترب الزمان لم تكد رؤيا المؤمن تكذب وأصدقهم رؤيا أصدقهم حديثًا\" (^٥). فقال أبو داود: المراد بالاقتراب: اقتراب الليل والنهار واستوائهما (^٦). وقال الخطابي: (معناه) (^٧) قرب زمان الساعة ودنوه، والمعبرون\n_________\n(^١) الطبري ١١/ ٣٦٧ (٣١٦٠١).\n(^٢) كذا رسمها في الأصل، وعلم عليها الناسخ بعلامة استشكال. وقبالتها بالهامش فقط.\n(^٣) الطبري ١١/ ٣٦٨ (٣١٦٠٨).\n(^٤) \"سنن الترمذي\" (٢٢٧٤) من حديث أبي سعيد الخدري، وضعفه الألباني في \"الضعيفة\" (١٧٣٢).\n(^٥) مسلم (٢٢٦٣).\n(^٦) \"سنن أبي داود\" بعد حديث (٥٠١٩) ٢/ ٧٢٣ ط. (حوت).\n(^٧) من (ص ١).","vol":"32","page":125},{"text":"يزعمون أن أصدق الرؤيا ما كان في أيام الربيع ووقت اعتدال الليل والنهار (^١).\nقال النووي: وقول أبي داود أشهر (عند أهل الرؤيا) (^٢)، وجاء في حديث ما يؤيد الآخر. وفي الترمذي صحيحًا: \"لا تقص الرؤيا إلا على عالم أو ناصح\" (^٣)، وفي حديث آخر: \"لا تقصها إلا على وادٍّ أو ذي رأي\" (^٤) قالوا: ولا يستحب أن (ينسب) (^٥) لك في تفسيرها إلا بما تحب، وإن لم يكن عالمًا بالعبارة، لا أنه يصرف تأويلها عما جعلها الله عليه، (وأما ذو الرأي فمعناه: ذو العلم بعبارتها فهو يخبرك بحقيقتها) (^٦) أو بأقرب ما يعلم منها، ولعله أن يكون في تفسيره موعظة لما هو عليه أو يكون فيها بِشرًا فيشكر الله عليها.\n_________\n(^١) \"معالم السنن\" ٤/ ١٢٩ - ١٣٠.\n(^٢) في (ص ١): عند غير أهل الرؤيا.\n(^٣) رواه الترمذي (٢٢٨٠)، وصححه الألباني في \"الصحيحة\" (١١٩)\n(^٤) رواه أبو داود (٥٠٢٠)، وابن ماجه (٣٩١٤)، وانظر: \"الصحيحة\" (١٢٠).\n(^٥) بياض في الأصل، والمثبت من (ص ١).\n(^٦) من (ص ١).","vol":"32","page":126},{"text":"<span data-type='title' id=toc-4145>٣ - باب الرُّؤْيَا مِنَ اللهِ</span>\n٦٩٨٤ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُس، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا يَحْيَى -هُوَ ابْنُ سَعِيدٍ- قَالَ: سَمِعْتُ أَبَا سَلَمَةَ قَالَ: سَمِعْتُ أَبَا قَتَادَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الرُّؤْيَا مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ». [انظر: ٣٢٩٢ - مسلم: ٢٢٦١ - فتح ١٢/ ٣٦٨]\n\n٦٩٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي ابْنُ الهَادِ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «إِذَا رَأَى أَحَدُكُمْ رُؤْيَا يُحِبُّهَا فَإِنَّمَا هِيَ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ عَلَيْهَا وَلْيُحَدِّثْ بِهَا، وَإِذَا رَأَى غَيْرَ ذَلِكَ مِمَّا يَكْرَهُ فَإِنَّمَا هِيَ مِنَ الشَّيْطَانِ، فَلْيَسْتَعِذْ مِنْ شَرِّهَا، وَلَا يَذْكُرْهَا لأَحَدٍ، فَإِنَّهَا لَا تَضُرُّهُ». [فتح ١٢/ ٣٦٩]\nذكر فيه حديث أبي قَتَادَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الرُّؤْيَا مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ\".\nوحديث أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: \"إِذَا رَأي أَحَدُكمْ رُؤْيَا يُحِبُّهَا فَإِنَّمَا هِيَ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ عَلَيْهَا وَلْيُحَدِّثْ بِهَا، وَإِذَا رَأي غَيْرَ ذَلِكَ مِمَّا يَكْرَهُ فَإِنَّمَا هِيَ مِنَ الشَّيْطَانِ، فَلْيَسْتَعِذْ بالله مِنْ شَرِّهَا وَلَا يَذْكُرْهَا لأَحَدٍ، فَإِنَّهَا لَا تَضُرُّهُ\".\nالشرح:\nالحلم بضم الحاء واللام، قال ابن التين: كذا قرأناه.\nوفي ضبط\"الصحاح\" بسكون اللام وهو ما يراه النائم، وقال بعض العلماء: هو الأمر الفظيع زاد في الباب بعده: \"فإذا حلم أحدكم فليستعذ منه\". وفي باب: الحلم من الشيطان (بعد ذلك) (^١): \"فإذا حلم أحدكم الحلم يكرهه فليبصق عن يساره وليستعذ بالله منه فإنه لن يضرَّه\".\n_________\n(^١) من (ص ١).","vol":"32","page":127},{"text":"وحلم بفتح الحاء واللام كضرب يقول: حلمت بكذا، وحلمته. قال ابن السيد في \"مثلثه\": ويجمع أحلامًا لا غير (^١).\nوقال ابن سيده: الحلُم والحلْم: الرؤيا، وقد حلم في نومه يحلم حلمًا واحتلم وانحلم، وتحلَّم الحلم: استعمله، وحلم به وعنه، وتحلَّم عنه: رأي له رؤيا أو رآه في النوم، وهو الحلم والاحتلام، والاسم الحُلُم (^٢).\nوقالى ابن خالويه: وقولهم أحلام نائم هي ثياب غلاظ. وقال الزمخشري: الحالم: النائم يرى في منامه شيئًا، فإذا لم ير شيئًا فليس بحالم قال: والعامة تقول: حلمت في النوم. وهي لغة لقيس على ما ذكره أبو زيد.\nوقال الزجاج: الحلم بالضم ليس بمصدر وإنما هو اسم.\nوحكى ابن التياني في \"الموعب\" عن الأصمعي: في المصدر حُلمًا وحِلمًا مثل فرط وطيب.\nوقال الزبيدي في \"نوادره\": يقال: قد حلم الرجل في نومه، فهو يحلم حُلما بالضم، وبعض العرب تخفف فتقول حلمًا وهم تميم، والحِلم بالكسر: الأناة، يقال منه: حلم بضم اللام.\nفصل:\nفإن قلت: ما معنى الحديث وقد تقرر أنه لا خالق للخير والشر إلا الله، وأن كل شيء بقدره وخلقه، فالجواب: أنه - ﵇ - سمى رؤيا من خلص من الأضغاث وكان صادقًا تأويله موافقًا لما في اللوح المحفوظ فحسنت إضافته إلى الله، وسمى الرؤيا الكاذبة التي هي من\n_________\n(^١) \"المثلث\" ١/ ٤٥٤.\n(^٢) \"المحكم\" ٣/ ٢٧٦،","vol":"32","page":128},{"text":"خبر الأضغاث حلمًا وأضافها إلى الشيطان، إذ كانت مخلوقة على شاكلته وطبعه؛ ليعلم الناس مكائده فلا يحزنون لها ولا يتعذبون بها، وإنما سميت ضغثا؛ لأن فيها أشياء متضادة، والدليل على أنه لا يضاف إلى الله إلا الشيء الطيب الطاهر قوله تعالى: ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ﴾ [الحجر: ٤٢] أي: أوليائي، فأضافهم إلى نفسه؛ لأنهم أولياؤه، ومعلوم أن غير أوليائه عباد الله أيضًا. وقال تعالى: ﴿فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي﴾ [الحجر: ٢٩]، ﴿وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ﴾ [الحج: ٢٦]، وقال تعالى: ﴿وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ﴾ [البقرة: ٢٥٧] فأضافهم إلى ما هم أهله، وإن كان الكل خلقه وعبيده ﴿مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا﴾ [هود: ٥٦] وإن كان المحزن من الأحلام مضافًا إلى الشيطان في الأغلب، وقد يكون المحزن في النادر من الله، لكن الحكمة بالغة وهو أن ينذر بوقوع المحزن من الأحلام بالصبر، لوقوع ذلك الشيء، لئلا يقع على غرة فيقتل، فإذا وقع على مقدمة وتوطين نفس كان أقوى للنفس وأبعد لها من أذى البغتة، وقال: \"فإنها لا تضره\" يعني (بها) (^١) ما كان من قبل الشيطان جعل الله سبحانه الاستعاذة منها ما يدفع به أذاها، ألا ترى قول أبي (قتادة) (^٢) كما يأتي: إن كنت لأرى الرؤيا هي أثقل عليَّ من الجبل، فلما سمعت بهذا الحديث كنت لا أعدها شيئًا. وروى قتادة، عن ابن سيرين، عن أبي هريرة مرفوعًا في هذا الحديث: \"فمن رأى منكم ما يكره فليقم ويصل\" وقد أسلفنا ذلك في الباب قبله وأخرجه مسلم\n_________\n(^١) من (ص ١).\n(^٢) كذا بالأصل، والقائل هذِه العبارة هو أبو سلمة راويه عن أبي قتادة فلعله لذلك دخل على المصنف. أثر حديث (٥٧٤٧).","vol":"32","page":129},{"text":"من حديث أيوب عن ابن سيرين به، وقال: \"وليصل ولا يحدث بها الناس\" وفي أوله: \"الرؤيا ثلاث: فالرؤيا الصالحة بشرى من الله، ورؤيا تحزين من الشيطان، ورؤيا مما يحدث المرء نفسه\" (^١).\n_________\n(^١) مسلم (٢٢٦٣).","vol":"32","page":130},{"text":"<span data-type='title' id=toc-4146>٤ - باب الرُّؤْيَا الصَّالِحَةُ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ</span>\n٦٩٨٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ اللهِ بْنُ يَحْيَى بْنِ أَبِي كَثِيرٍ -وَأَثْنَى عَلَيْهِ خَيْرًا: لَقِيتُهُ بِالْيَمَامَةِ - عَنْ أَبِيهِ، حَدَّثَنَا أَبُو سَلَمَةَ، عَنْ أَبِي قَتَادَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ، فَإِذَا حَلَمَ فَلْيَتَعَوَّذْ مِنْهُ وَلْيَبْصُقْ عَنْ شِمَالِهِ، فَإِنَّهَا لَا تَضُرُّهُ». [انظر: ٣٢٩٢ - مسلم: ٢٢٦١ - فتح ١٢/ ٣٧٣] وَعَنْ أَبِيهِ، حَدَّثَنَا عَبْدُ اللهِ بْن أَبِي قَتَادَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ.\n\n٦٩٨٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «رُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ». [مسلم: ٢٢٦٤ - فتح ١٢/ ٣٧٣]\n\n٦٩٨٨ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «رُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ\nسِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ». [٧٠١٧ - مسلم: ٢٢٦٣ - فتح ١٢/ ٣٧٣] رَوَاهُ ثَابِتٌ وَحُمَيْدٌ وَإِسْحَاقُ بْنُ عَبْدِ اللهِ وَشُعَيْبٌ عَنْ أَنَسٍ عَنِ النَّبِيِّ - ﷺ -.\n\n٦٩٨٩ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنِي ابْنُ أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «الرُّؤْيَا الصَّالِحَةُ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ» [فتح ١٢/ ٣٧٣]\nذكر فيه حديث عَبْدِ اللهِ بْنِ يَحْييَ بْنِ أَبِي كَثِيرٍ، عَنْ أَبِيهِ، ثَنَا أَبُو سَلَمَةَ، عَنْ أَبِي قَتَادَةَ، عَن رسول الله - ﷺ -: \"الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ، فَإِذَا حَلَمَ فَلْيَتَعَوَّذْ مِنْهُ وَلْيَبْصُقْ عَنْ شِمَالِهِ، فَإِنَّهَا لَا تَضُرُّهُ»","vol":"32","page":131},{"text":"وَعَنْ أَبِيهِ قال: حدثني (عَبْدُ اللهِ بْنُ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ.\nوحديث أَبِي سَعِيدٍ الخُدْرِيِّ: \"الرُّؤْيَا الصَّالِحَةُ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ\".\nوحديث) (^١) قتادة، عن أنس بن مالك - ﵁ -، عن عبادة بن الصامت - ﵁ - مرفوعًا مثله وقال: \"رؤيا المسلم .. \" إلى آخره.\nرَوَاهُ ثَابِتٌ وَحُمَيْدٌ وَإِسْحَاقُ بْنُ عَبْدِ اللهِ وَشُعَيْب، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -.\nوحديث أَبِي هُرَيْرَةَ - ﵁ -: \"رؤيا المسلم .. \" مثله.\nالشرح:\nسلف في الباب قبله الكلام على قوله: \"فإذا حلم .. \" إلى آخره.\nوفي \"سنن ابن ماجه\": جاء رجل إلى رسول الله - ﷺ - فقال: \"إني (رأيت) (^٢) رأسي ضُرب فرأيته يتدهده، فقال - ﵇ -: \"يعمد الشيطان إلى أحدكم فيقول له ثم يغدو يخبر الناس\" (^٣)، وفي لفظ: \"وإذا رأى ما يكره فلا يقصها على أحد\" (^٤)، ولابن أبي شيبة: كأن رأسي ضرب بيدي هذِه (^٥). وحديث أبي قتادة أخرجه مسلم بلفظ: \"فلينفث عن يساره ثلاثًا وليتعوذ بالله من شرها فإنها لا تضره\" (^٦)، وفي لفظ:\n_________\n(^١) من (ص ١).\n(^٢) ساقطة من الأصل.\n(^٣) \"سنن ابن ماجه\" (٣٩١١)، وصححه الألباني في \"الصحيحة\" (٢٤٥٣).\n(^٤) رواه أحمد ٣/ ٣٨٣.\n(^٥) \"مصنف ابن أبي شيبة\" ٦/ ١٧٥ (٣٠٤٦٥).\n(^٦) مسلم (٢٢٦١/ ١).","vol":"32","page":132},{"text":"\"فليبصق عن يساره حين يهب من نومه\" (^١)، وفي لفظ: \"وليتحول عن جنبه الذي كان عليه\" (^٢)، وفي لفظ: \"فلا يخبر بها أحدًا، فإن رأى رؤيا حسنة فليبشر ولا يخبر بها إلا من يحب\" (^٣). \"وإذا رأى ما يكره فليتفل عن يساره ثلاثا وليتعوذ بالله من شر الشيطان وشرها ولا يحدث بها أحدًا؛ فإنها لا تضره\" (^٤). وفي النسائي: \"إذا رأى أحدكم الشيء يعجبه؟ فليعرضه على ذي رأي ناصح، فليؤوِّل خيرًا وليقل خيرًا\" (^٥).\nوفي حديث جابر: \"إذا رأى أحدكم الرؤيا يكرهها فليبصق عن يساره وليستعذ بالله من الشيطان ثلاثًا، وليتحول عن جنبه الذي كان عليه\" (^٦).\nوفي لفظ: قال رجل: يا رسول الله رأيت في النوم كأن رأسي ضرب فتدحرج فاشتددت في إثره، فقال - ﵇ -: \"لا تحدث الناس بتلعب الشيطان بك في منامك\" (^٧).\nوفي لفظ: (قطع) بدل (ضرب)، فضحك - ﵇ - وقال: \"إذا لعب الشيطان بأحدكم فلا يحدث به الناس\" (^٨).\nقال المازري: يحتمل أن يكون علم أن منامه هذا من الأضغاث بوحي يوحى إليه أو دلالة من المنام دل عليه، أو يكون من المكروه الذي هو تحزين الشيطان، وحكي عن بعض العابرين أنه قال: يمكن\n_________\n(^١) مسلم (٢٢٦١/ ٥).\n(^٢) مسلم (٢٢٦١/ ٢).\n(^٣) مسلم (٢٢٦١/ ٣).\n(^٤) مسلم (٢٢٦١/ ٤).\n(^٥) \"سنن النسائي الكبرى\" ٦/ ٢٢٦ (١٠٧٤٥).\n(^٦) رواه مسلم (٢٢٦٢).\n(^٧) مسلم (٢٢٦٨).\n(^٨) مسلم (٢٢٦٨/ ١٦).","vol":"32","page":133},{"text":"أن يكون اختصر من المنام أو سقط عن بعض الرواة منه ما لو ذكر لدل على أنه من الأضغاث، وأما العابرون فيتكلمون في كتبهم على قطع الرأس ويجعلونه في الجملة دلالة على مفارقة ما فيه الرأي من مفارقة النعم، أو يفارق من هو فوقه، ونزول سلطانه وتغير حاله في جميع أموره، إلا أن يكون عبدًا فيدل على عتقه أو مريضًا فعلى شفائه إلى غير ذلك. وذكر ابن قتيبة (^١): أن رجلًا قال: يا رسول الله، رأيت كأن رأسي قطع وأنا انظر إليه بإحدى عيني. فضحك النبي - ﷺوقال: \"بأيهما كنت تنظر\" فلبث ما شاء الله ثم قبض النبي - ﷺ -، فعبر الناس الرأس بالنبي والنظر إليه باتباع السنة (^٢).\nفصل:\nولابن ماجه من حديث جابر قال رجل: يا رسول الله، رأيت البارحة كأن عنقي ضربت وسقط رأسي فاتبعته فأخذته فأعدته. فقال - ﵇ -: \"إذا لعب الشيطان بأحدكم في منامه فلا يحدثن الناس\" (^٣). وفي رواية أبي الزبير: \"إذا حلم أحدكم فلا يخبر الناس بلعب الشيطان به في المنام\" (^٤). وله عن عوف بن مالك مرفوعًا: \"إن الرؤيا ثلاث: منها أهاويل من الشيطان ليحزن ابن آدم، ومنها ما يهم به الرجل في يقظته فيراه في منامه، ومنها جزء من أربعة وأربعين جزءًا من النبوة\" (^٥).\n_________\n(^١) في كتابه الموسوم بـ \"الأصول لعبارة الرؤيا\" كذا أسماه المازري وهو المنقول عنه الآن.\n(^٢) انتهى من \"المعلم بفوائد مسلم\" ٢/ ٢٩٧.\n(^٣) \"سنن ابن ماجه\" (٣٩١٢).\n(^٤) ابن ماجه (٣٩١٣). وصححه الألباني في \"صحيح الجامع\" (٤٩٦).\n(^٥) ابن ماجه (٣٩٠٧). وصححه الألباني في \"الصحيحة\" (١٨٧٠).","vol":"32","page":134},{"text":"وعن أم كرز مرفوعًا: \"ذهبت النبوة وبقيت المبشرات\" (^١).\nوعن عبادة قال: سألت رسول الله -ﷺ- عن قوله: ﴿لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا﴾ [يونس: ٦٤] قال: \"هي الرؤيا الصادقة يراها المؤمن أو ترى له\" (^٢). وعن ابن عباس - ﵄ - مرفوعًا: \"أيها الناس إنه لم يبق من مبشرات النبوة إلا الرؤيا الصالحة .. \" (^٣) الحديث.\nولابن أبي شيبة والترمذي -وقال: حسن- من طريق عطاء بن يسار، عن رجل كان يفتي بمصر قال: سألت أبا الدرداء عن قوله: ﴿لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا﴾ قال: هي الرؤيا الصالحة بزيادة: وفي الآخرة (الجنة) (^٤).\nومن حديث المختار بن فلفل، عن أنس - ﵁ - مرفوعًا -وقال الترمذي: حسن غريب- \"إن النبوة قد انقطعت والرسالة\" فجزع الناس، فقال: \"قد بقيت مبشرات الرؤيا وهي جزء من النبوة\" (^٥). وفي لفظ حميد عنه: \"جزء من ستة وأربعين جزءًا من النبوة\".\nفصل:\nالشمال خلاف اليمين، وذكره في باب الحلم من الشيطان بلفظ: اليسار، وهو بفتح الياء أفصح من كسرها، وقوله: \"وليبصق\" وفي\n_________\n(^١) ابن ماجه (٣٨٩٦). وصححه الألباني في \"صحيح الجامع\" (٣٤٣٩).\n(^٢) ابن ماجه (٣٨٩٨).\n(^٣) ابن ماجه (٣٨٩٩). وصححه الألباني في \"صحيح الجامع\" (٢٧٤٦).\n(^٤) ساقطة من الأصل. وانظر: \"مصنف ابن أبي شيبة\" ٦/ ١٧٣ (٣٠٤٤٣)،\"سنن الترمذي\" (٢٢٧٣).\n(^٥) \"سنن الترمذي\" (٢٢٧٢)، \"مصنف ابن أبي شيبة\" ٦/ ١٧٣ (٣٠٤٤٨). وصححه الألباني في \"صحيح الجامع\" (١٦٣١).","vol":"32","page":135},{"text":"أخرى: \"فلينفت\"وفي ثالثة: \"فليتفل\" وأكثر الروايات على الثاني، وادعى بعضهم أن معناها واحد، ولعل المراد بالجميع النفث، وهو نفخ بلا ريق، ويكون التفل والبصق محمولين عليه مجازًا.\nفصل:\nوقوله: (\"فإنها لا تضره\") معناه: أن الله تعالى جعل هذا سببًا لسلامته من مكروه يترتب عليها، كما جعل الصدقة وقاية للمال وسببًا لدفع النبلاء، وينبغي الجمع بين هذِه الروايات كلها ويعمل بها كلها كما نبه عليه النووي، فإذا رأى ما يكرهه نفث عن يساره ثلاثًا قائلًا: أعوذ بالله من الشيطان الرجيم ومن شرها، وليتحول إلى جنبه الآخر وليصل ركعتين. قلت: ويقرأ آية الكرسي كما سلف في تلك الرواية، فيكون قد عمل بجميع الروايات (^١)، وإن اقتصر على بعضها أجزأه في دفع ضررها بإذن الله كما صرحت به الأحاديث.\nقال عياض: وأمر بالنفث ثلاثًا طردًا للشيطان الذي حضر رؤياه المكروهة وتحقيرًا له واستقذارًا وخصمت به اليسار؛ لأنها محل المكروهات والأقذار (^٢).\nوقوله: \"ولا يذكرها لأحد\" وفي لفظ: \"ولا يحدث بها أحدًا\" فسببه أنه ربما فسره تفسيرا مكروهًا على ظاهر صورتها، وكان ذلك محتملًا فوقعت بتقدير الله كذلك، فإن الرؤيا -كما جاء في حديث أبي رزين وقالى الترمذي: صحيح- \"رؤيا المؤمن جزء من ستة وأربعين جزءًا وهي على رجل طائر ما لم يحدث بها فإذا تحدث بها سقطت\" (^٣).\n_________\n(^١) ورد بهامش الأصل: حاشية: ولا يخبر بها، كما سيأتي قريبًا.\n(^٢) \"إكمال المعلم\" ٧/ ٢٠٧.\n(^٣) تقدم تخريجه قريبًا.","vol":"32","page":136},{"text":"أي: أنها تكون محتملة لأمرين ففسرت بأحدهما، ولابن ماجه من حديث يزيد الرقاشي عن أنس - ﵁ -: \" (اعبروها) (^١) بأسمائها وكنوها بكناها والرؤيا لأول عابر\" (^٢)، وفي\"البستان\" لابن أبي طالب حديثًا عبره الشارع ثم عبرت عائشة مثل ذلك المنام فاختلف التعبيران.\nفصل:\nوقوله في الباب الماضي: (\"فليحدث بها\"). وجاء في باب إذا رأى ما يكره: \"فلا يحدث به إلا من يحب\"، وهذا من أحسن الإرشاد لموضع الرؤيا؛ لأنه إذا أخبر بها من لا يحب ربما حمله البغض والحسد على تفسيرها بمكروه، فقد تقع تلك الصفة وإلا فيحصل له في الحال حزن ونكد في سوء تفسيرها. قال الخطابي: وهذا من أحسن الإرشاد لموضع الرؤيا، واستعبارها العالم بها الموثوق برأيه.\nوقوله: (\"على رجل طائر\") قيل: معناه: أنه لا يستقر قرارها ما لم تعبر.\nفصل:\nقال عياض: يحتمل أن المراد صحتها، ويكون معنى الرؤيا الصالحة الحسنة حسن ظاهرها، ويحتمل المراد صحتها وكذلك الرؤيا المكروهة (^٣). قال: وقوله: (\"فليبشر\"). كذا في معظم الأصول بضم الياء ثم موحدة ساكنة من البشارة والبشرى، وفي بعضها بفتح الياء والنون من النشرة وهو الإشاعة. قال: وهو تصحيف. وفي بعضها: \"فليسر\". بسين مهملة من السرور.\n_________\n(^١) في (ص ١): اعتبروها.\n(^٢) ابن ماجه (٣٩١٥). وضعفه الألباني في\"ضعيف ابن ماجه\" (٨٤٩).\n(^٣) \"إكمال المعلم\" ٧/ ٢٠٩.","vol":"32","page":137},{"text":"فصل:\nمذهب أهل السنة في حقيقة الرؤيا كما نقله المازري أن الله تعالى يخلق في قلب النائم اعتقادات كما يخلقها في قلب اليقظان، وهو جل وعلا يفعل ما يشاء لا يمنعه نوم ولا يقظة، فإذا خلق هذِه الاعتقادات فكأنه خلقها علمًا على أمور أخر يلحقها في ثاني الحال إذا كان قد خلقها، فإذا خلق في قلب النائم الطيران وليس بطائر، فأكثر ما فيه أنه اعتقد أمورًا على خلاف ما هو عليه، فيكون ذلك الاعتقاد علمًا على غيره كما (جعل) (^١) الله الغيم علمًا على المطر والجميع خلق الله، ولكن يخلق الرؤيا والاعتقادات التي خلقها علمًا على ما يسر بغير حضرة الشيطان، وخلق ما هو علم على ما يحضره الشيطان، فنسب إلى الشيطان مجازًا لحضوره عندها وإن كان لا يدخل له حقيقة. وهذا معنى قوله: \"الرؤيا من الله والحلم من الشيطان\" لا على أن الشيطان يفعل.\nفالرؤيا: اسم لمحبوب، والحلم: اسم لمكروه (^٢).\nوقال بعضهم: إضافة الرؤيا إلى الله إضافة تشريف بخلاف المكروهة، وإن كانا جميعا من خلق الله، والشيطان بحضرة المكروهة ويرتضيه و(يسر به) (^٣). يؤيده ما حكى القيرواني في كتابه \"نور البستان\": أن أبا جعفر محمد بن علي الكسائي روى في كتابه في الرؤيا عن إسماعيل بن أبي فديك، عن يعيش بن طخفة الغفاري، عن أبي هريرة - ﵁ -: جاءت امرأة إلى رسول الله - ﷺ - فقالت: يا رسول الله\n_________\n(^١) في (ص ١): خلق.\n(^٢) \"المعلم\" ٢/ ٢٩١.\n(^٣) في (ص ١): يستر به.","vol":"32","page":138},{"text":"ليس لي إلا هذا الولد، ورأيت في المنام أني ذبحته، ثم جعلت أقطعه عضوًا عضوًا وطبخته في قدر، فقال: \"يا رؤيا اخرجي\". فخرجت امرأة جميلة بيضاء فقال لها: \"هل أريت هذِه شيئًا؟ \". قالت: لا يا رسول الله. فقال: \"يا حلم اخرجي\" فخرجت امرأة أدماء فقال: \"هل أريت هذِه شيئًا؟ \". قالت: لا. فقال: \"يا ضغث اخرجي\". فخرجت امرأة ميتة، فقال: \"هل أريت هذِه شيئًا؟ \". قالت: نعم. فقال: \"وما حملك؟ \". قالت للمرأة: أن أحزنها، فقال للمرأة: \"اذهبي فلا بأس عليك\".\nقال القيرواني: ورأيت نحوه في بعض الكتب أن فاطمة رأت كأن رسول الله - ﷺ - دخل عليها والحسن والحسين نائمان، فأطعمهما فاكهة فشرقا. فأخبرت رسول الله بذلك فنادى عن يمينه: \"يا رؤيا\". فأجابه صوت، فقال: \"أنت أريت فاطمة هذه\". قالت: نعم، فناولهما - ﵇ - فاكهة كانت عنده، فأكلا ولم يصبهما شيء.\nقال القيرواني: هذا إن صح فيحمل على صدق رؤيا فاطمة؛ لذكر الشارع فيهما، وموت ولديها متولد من حذر النفس وإشفاقها، وهو مضاف إلى الشيطان، وهذا من الباطل الذي وصف المفسرون أن الشيطان يدخله على النائم في الرؤيا الصالحة؛ ليفسدها عليه حسدًا له.\nفصل:\nذكر الإسماعيلي في حديث أبي قتادة أمرين:\nأولهما: لما رواه عن ابن ناجية، قال: حدثنا إسحاق بن أبي إسرائيل ومحمد بن سليمان لوين، قال: لم يتجاوز لوين في حديثه أبا سلمة أنه - ﵇ - قال: \"الرؤيا الصالحة .. \" الحديث، وهذا منه ترجيح للإرسال على الإسناد؛ لأن محمد بن سليمان حافظ.","vol":"32","page":139},{"text":"ثانيهما: قال: هذا الحديث ليس من الباب في شيء. قلت: لكن فيه ذكر الصالحة فقط.\nفصل:\nفي اتصال قوله: (رواه ثابت وحميد) إلى آخره، وأما حديث ثابت (^١)، وهو ابن (مسلم) (^٢) فأخرجه (مسلم إثر حديث) (^٣) أنس عن عبادة، من حديث شعبة عنه، وحديث حميد أخرجه ابن أبي شيبة عن النفيلي عنه، عن أنس أنه قال، فذكره موقوفًا، وحديث إسحاق بن عبد الله بن أبي طلحة فساقه البخاري مسندًا في باب رؤيا الصالحين من حديث مالك عنه، وحديث شعيب -هو ابن الحبحاب- أخرجه خلف وأبو مسعود في أطرافهما.\nفصل:\nحديث أبي سعيد فيه أنها: \"جزء من ستة وأربعين جزءًا من النبوة\" وهي أشهرها، وكذا من حديث أنس وعبادة وأبي هريرة. وفي \"مستخرج الإسماعيلي\" \"خمسة وأربعون جزءًا\"، وسلف أن في بعض النسخ لحديث أبي رزين \"جزء من أربعين جزءًا\" وفي ابن ماجه من حديث فراس، عن عطية، عن أبي سعيد: \"جزء من سبعين جزءًا من النبوة\" وكذا لمسلم من حديث ابن عمر، وكذا لابن أبي شيبة من حديث زاهر الأسلمي، عن أبيه عن عبد الله بن مسعود مثله موقوفًا.\n_________\n(^١) ورد في هامش الأصل: حديث ثابت عن أنس رواه البخاري ومسلم من رواية عبد العزيز بن المختار وشعبة، عن ثابت، عن أنس، عن النبي - ﷺ -، وكذلك رواه البخاري والنسائي وابن ماجه من رواية إسحاق بن عبد الله بن أبي طلحة، وصححه أبو داود من رواية حميد الطويل، وشعيب بن الحبحاب، عن أنس، عنه - ﵇ -.\n(^٢) في (ص ١): سلم.\n(^٣) من (ص ١).","vol":"32","page":140},{"text":"وذكر الطبري في \"تهذيبه\" من حديث ابن عباس: \"جزء من أربعين جزءًا\" ومن حديث عبد الله بن عمرو \"من تسعة وأربعين جزءًا\" ومن حديث العباس: \"جزء من خمسين جزءًا\" ومن حديث ابن عمر وابن عباس وأبي هريرة: \"جزء من أربعين جزءًا\"، وعن ابن عمر: \"من ستة وعشرين\". وعن عبادة: \"من أربعة وأربعين\" (^١).\nوأسلفنا عن الزجاج وبعضهم كلامه على ستة وأربعين. ولا يتأتى في غيرها لسبعين ونحوها، وأيضًا فبعضهم أن مقامه بمكة كان عشرًا فلم يتفقوا على ثلاث عشرة. وحكى المازري عن بعضهم الأول، وعن بعضهم أنه - ﵇ - قد خص دون الخليقة بضروب وفنون، وجعل له إلى العلم طرق لم تجعل لغيره، فيكون المراد نسبتها مما حصل له وميز به جزء من ستة وأربعين جزءًا، فلا يبقى على هذا إلا أن يقال: بينوا، هذِه الأجزاء؟\nولا يلزم العلماء أن يعرفوا كل شيء جملة وتفصيلًا، وقد جعل الله للعلماء حدا نقف عليه، فمنها: ما لا نعلمه أصلًا، ومنها: ما [لا] (^٢) نعلمه جملة، ولا نعلمه تفصيلًا، وهذا منه، ومنها ما نعلمه جملة وتفصيلًا، لا سيما ما طريقه السمع، ولا مدخل للعقل فيه فإنما يعرف منه قدر ما يُعَرَّفُ السمع. قال: وقد مال بعض شيوخنا إلى هذا الجواب الثاني وقدح في الأول بأنه لم يثبت أن أمد رؤياه قبل النبوة كان ستة أشهر وبأنه بعد النبوة رأى منامات كثيرة، فيجب أن يلفق\n_________\n(^١) ورد في هامش الأصل: الروايات التي وقفت أنا عليها في الكتب الستة أو في غيرها: ستة وأربعون، خمسة وأربعون، سبعون، أربعون، تسعة وأربعون، خمسون، ستة وعشرون، أربعة وعشرون جزء من النبوة، سبعة وأربعون. والله أعلم.\n(^٢) كذا بالأصل، وهي زائدة، وفي \"المعلم\" بدونها.","vol":"32","page":141},{"text":"منها ما يضاف إلى الستة الأشهر، فيتغير الحساب وتفسد النسبة، ولا وجه عندي لاعتراضه بما كان من المنامات خلال زمن الوحي؛ لأن الأشياء توصف بما يغلب عليها، وتنسب إلى الأكثر منها، فلما كانت الستة الأشهر محضة في المنامات، والثلاث وعشرون سنة جلها وحي، وإنما فيها منامات شيء يسير بغير عد، أوجب أن يطرح الأقل في حكم [النسبة والحساب] (^١)، وقد سلف أن أمد الرؤيا لم يثبت أنه كان ستة أشهر فكيف حكمت بعدمه ولم يتضح ثبوته؟\nقال المازري: ويحتمل عندي أن يراد بالحديث وجه آخر، وهو أن (يريد) (^٢) المنامات الخبر بالغيب لا أكثر، وإن كان يتبع ذلك إنذارًا وتبشيرًا، والإخبار أحد ثمرات النبوة، واحد فوائدها، وهو في جنب فوائد النبوة والمقصود بها يسير؛ لأنه يصح أن يبعث نبي يشرع الشرائع (ويبين) (^٣) الأحكام ولا يخبر بغيب أبدًا، ولا يكون ذلك قادحًا في نبوته، ولا مبطلًا للمقصود منها، وهذا الجزء من النبوة هو الإخبار بالغيب إذا وقع، فلا يكون إلا صدقًا، ولا يقع إلا حقًّا، والرؤيا ربما دلت على شيء ولم يقع ما دلت عليه، إما لكونها من الشيطان، أو من حديث النفس، أو من غلط العابر في أصل العبارة، إلى غير ذلك من الضروب الكثيرة التي توجب عدم الثقة بدلالة المنام، فقد صار الخبر بالغيب أحد ثمرات (النبوة، وهو غير مقصود فيها، ولكنه لا يقع إلا حقًّا، وثمرة) (^٤) المنام الإخبار بالغيب، ولكنه\n_________\n(^١) ساقطة من الأصول، وأثبتناها من \"المعلم\".\n(^٢) كذا صورتها في الأصل، وفي \"المعلم\" ٢/ ٢٩٤: (ثمرة).\n(^٣) في (ص ١): ويسن.\n(^٤) من (ص ١).","vol":"32","page":142},{"text":"قد لا يقع صدقًا فتقدر النسبة في هذا بقدر ما قدره (الشارع) (^١) بهذا العدد على حسب ما أطلعه الله عليه؛ ولأنه يعلم من حقائق نبوته ما [لا] (^٢) نعلمه نحن، وهذا الجواب الثاني عن بعضهم فإنهم لم يكشفوه هذا الكشف، ولا بسطوه هذا البسط (^٣).\nوأشار الطبري إلى أن هذا الاختلاف راجع إلى اختلاف حال الرائي، فالمؤمن الصالح تكون رؤياه من ستة وأربعين، والفاسق من سبعين، وقيل: المراد أن الخفي منها جزء من سبعين، والجلي جزء من ستة وأربعين.\nقال الطبري: والصواب أن يقال: إن عامة هذِه الأحاديث أو أكثرها صحاح، ولكل منها مخرج، فأما رواية السبعين فإنه عام في كل رؤيا صالحة صادقة لكل مسلم رآها في منامه على أي أحواله كان، وهذا قول ابن مسعود وأبي هريرة والنخعي، وأما رواية الأربعين والستة والأربعين فإنه يريد بذلك ما كان صاحبها بالحال التي ذكر عن الصديق أنه يكون بها.\nروى ابن وهب عن عمرو بن الحارث أن بكر بن سوادة حدثه أن زياد بن نعيم حدثه أن أبا بكر - ﵁ - كان يقول: لأن يرى المسلم يسبغ الوضوء رؤيا صالحة أحب إليَّ من كذا وكذا، فمن كان من أهل الإسباغ في الصبر على المكروهات وانتظار الصلاة بعد الصلاة فرؤياه الصالحة جزء من ذلك، ومن كانت حاله في دأبه بين ذلك فرؤياه الصادقة بين\n_________\n(^١) في (ص ١): الشرع.\n(^٢) زيادة ليست بالأصل: يقتضيها السياق، وهي مثبتة من \"المعلم\" ٢/ ٢٩٤.\n(^٣) \"المعلم\" ٢/ ٢٩٤.","vol":"32","page":143},{"text":"الأربعين إلى السبعين لا (يزاد) (^١) عن السبعين ولا (ينتقص) (^٢) على الأربعين. قلت: ويحتاج إلى توجيه رواية ستة وعشرين (^٣).\nقال ابن بطَّال: وأصح ما في الباب (حديث) (^٤) الستة والأربعين جزءًا، ويتلوها في الصحة (سبعون) (^٥)، ولم يذكر مسلم في كتابه غير هذين الحدثيين، فأما الأول فأخرجه من حديث ابن عمر مرفوعًا، وأما سائرها فهي من أحاديث الشيوخ. ثم قال: فإن قلت: [فما] (^٦) وجه التوفيق بين السبعين والستة والأربعين، والنسخ غير جائز في الأخبار؟\nفالجواب: أنه يجب أن يعلم ما معنى كون الرؤيا جزءًا من أجزاء النبوة، فلو كانت جزءًا من ألف جزء منها لكان ذلك كثيرًا، فيقال: إن لفظ النبوة مأخوذ من الإنباء، والإنباء هو الإعلام لغة، والمعنى: أن الرؤيا إما صدق من الله لا كذب فيه، كما أن معنى النبوة الإنباء الصادق من الله الذي لا يجوز عليه الكذب فشابهت الرؤيا النبوة في صدق الخبر عن الغيب، وأما معنى اختلاف الأجزاء في ذلك قلة وكثرة فإنا وجدنا الرؤيا تنقسم قسمين لا ثالث لهما، وهو أن يرى الرجل رؤيا جلية ظاهرة التأويل مثل من رأى أنه يُعطي شيئًا في المنام\n_________\n(^١) في الأصل: ينتقص، ولعل الصواب ما أثبتناه.\n(^٢) في الأصل: يزاد، ولعل الصواب ما أثبتناه، وتكون تبدلت مع الموضع السابق.\n(^٣) وقع بهامش الأصل ما نصه: وكذا أبى رواية أربع وعشرين التي ذكرتها أنا على الهامش. بمقلوبها.\n(^٤) في (ص ١): أحاديث.\n(^٥) عليها بالأصل علامة (صح) وكتب بهامشها: في أصله: سبعين وإعرابها صحيح.\n(^٦) زيادة يقتضيها السياق.","vol":"32","page":144},{"text":"فُيعطي مثله يقظةً بعينه، وهذا الضرب من الرؤيا لا إغراق في تأويلها ولا رمز في تعبيرها.\nثانيهما: ما يراه في المنامات المرموزة البعيدة المرام في التأويل، وهذا الضرب لا يعسر تأويله إلا لحاذق في التعبير؛ لبعد ضرب المثل فيه، فيمكن أن يكون هذا من السبعين جزءًا والأول من الأجزاء، وهذا قد سلف؛ لأنه إذا قلت الأجزاء كانت الرؤيا أقرب إلى النبأ الصادق وآمن من وقوع الغلط في تأويلها، وإذا كثرت الأجزاء بعدت بمقدار ذلك وخفي تأويلها.\nولما عرضته على جماعة فحسنوه وزادني فيه بعضهم بأن قال: الدليل على صحته أن النبوة على مثل هذِه الصفة تلقاها الشارع عن جبريل، فقد أخبرنا أنه كان يأتيه مرة بالوحي فيكلمه بكلام فيعيه بغير مؤنة ولا مشقة، ومرة يلقي إليه جملا جوامع ويشتد عليه فكها وتبيينها حتى تأخذه الرحضاء ويتحدر منه العرق كالجمان، ثم يعينه الله على تبيين ما ألقي إليه من الوحي، فلما كان تلقيه للنبوة المعصومة بهذِه الصفة كان تلقي المؤمن للرؤيا من عند الملك الآتي بها من أم الكتاب بهذِه الصفة.\nوفيه تأويل آخر ذكره أبو سعيد السفاقسي عن بعض أهل العلم، قال: معنى السبعين: أن الله أوحى إلى نبيه في الرؤيا ستة أشهر، ثم بعد ذلك أوحى إليه بإعلام باقي عمره، وكان عمره في النبوة ثلاثة وعشرين عامًا، فيما رواه عكرمة وعمرو بن دينار عن ابن عباس، فإذا نسبنا ستة أشهر من ثلاثة وعشرين (عامًا) (^١) وجدنا ذلك جزءًا من ستة\n_________\n(^١) من (ص ١).","vol":"32","page":145},{"text":"وأربعين، وهذا أسلفناه.\nقال ابن بطال: وهذا التأويل (يفسد) (^١) من وجهين: أحدهما: أنه قد اختلف في مدة رسول الله - ﷺ - فقيل: إنها كانت عشرين عامًا. رواه أبو سلمة عن ابن عباس وعائشة - ﵃ -.\nوالثاني: أنه يبقى حديث السبعين جزءًا بغير معنى (^٢)، وهو كما قال. وقد أسلفناه أيضًا.\n_________\n(^١) في الأصل: تفسير، وهو خطأ والمثبت من \"شرح ابن بطال\".\n(^٢) انتهى بتمامه من \"شرح ابن بطال\" ٩/ ٥١٦ - ٥١٨ بتصرف يسير.","vol":"32","page":146},{"text":"<span data-type='title' id=toc-4147>٥ - باب المُبَشِّرَاتِ</span>\n٦٩٩٠ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي سَعِيدُ بْنُ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ: قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «لَمْ يَبْقَ مِنَ النُّبُوَّةِ إِلاَّ الْمُبَشِّرَاتُ». قَالُوا: وَمَا المُبَشِّرَاتُ؟ قَالَ: «الرُّؤْيَا الصَّالِحَةُ». [فتح ١٢/ ٣٧٥]\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ -: سمعت رَسُولَ الِله - ﷺ - يَقُولُ: \"لَمْ يبْقَ مِنَ الُنُّبُوَّةِ إِلاَّ المُبَشَّرَاتُ\". قَالُوا: وَمَا المُبَشَّرَاتُ يا رسول الله قَالَ: \"الرُّؤْيَا الصَّالِحَةُ\".\nالشرح:\nأسلفنا في الباب قبله أن ابن عباس رواه أيضًا، وقد سلف تفسير ﴿لَهُمُ الْبُشْرَى﴾ أيضًا فيه من حديث عبادة وأبي الدرداء - ﵄ -، وذكره ابن بطال من حديث أبي الدرداء، وقال: روي مثله عن ابن عباس وعروة ومجاهد.\nوالمراد بقوله: \"إلا المبشرات\" يعني بعده، وكذا روي مفسرًا: \"ليس يبقى بعدي من النبوة إلا المبشرات\"، يريد أن الوحي ينقطع بموته فلا يبقي ما يعلم أنه سيكون إلا الرؤيا الصالحة، قيل: ومنه قوله تعالى: ﴿وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللهُ إِلَّا وَحْيًا﴾ [الشورى: ٥١]. قال المهلب: (وحديث) (^١) الباب خرج لفظه على العموم، ومعناه على الخصوص، وذلك أن المبشرات هى الرؤيا الصادقة من الله التي تسر رائيها، وقد تكون صادقة منذرة من قبل الله لا تسر رائيها (يرويه) (^٢) الله للمؤمن رفقًا به ورحمة له؛ ليستعد لنزول النبلاء قبل بلوغه،\n_________\n(^١) ساقطة من الأصل.\n(^٢) هكذا بالأصل، وفي \"شرح ابن بطال\": (يريها).","vol":"32","page":147},{"text":"فقوله: \"لم يبق بعدي من المبشرات\" خرج على الأغلب من حال الرؤية، وقال محمد بن واسع: الرؤيا بشرى للمؤمن ولا تضره.\nفإن قلت: قد يرى الرؤيا الحسنة أحيانًا ولا يجد لها حقيقة في اليقظة.\nفالجواب: أن الرؤيا مختلفة الأسباب، فمنها من وسوسة وتحزين للمسلم، ومنها من حديث النفس في اليقظة فيراه في نومه، ومنها ما هو وحي من الله، فما كان من حديث النفس ووسوسة الشيطان فإنه الذي يكذب، وما كان من قبل الله فإنه لا يكذب، وبنحو هذا ورد الخبر عن رسول الله - ﷺ - وقد سلف حديث أبي هريرة - ﵁ - في تقسيم الرؤيا أنها ثلاث: بشرى، وحديث النفس، وتحزين من الشيطان (^١).\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٩/ ٥١٨ - ٥١٩.","vol":"32","page":148},{"text":"<span data-type='title' id=toc-4148>٦ - باب رُؤْيَا يُوسُفَ</span>\nوَقَوْلِهِ تَعَالَى: ﴿إِذْ قَالَ يُوسُفُ لأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا﴾ إلي قولة ﴿عَلِيمٌ حَكِيمٌ). [يوسف: ٤ - ٦]. وَقَوْلِهِ تَعَالَى: ﴿يَا أَبَتِ هَذَا تَأْوِيلُ رُؤْيَاىَ مِنْ قَبْلُ﴾ إلي قوله: ﴿وَأَلْحِقْنِي بِالصَّالِحِين﴾ [يوسف: ١٠٠ - ١٠١]. فَاطِرٌ وَالْبَدِيعُ وَالْمُبْتَدِعُ وَالْبَارِئُ وَالْخَالِقُ وَاحِدٌ، مِنَ الْبَدْءِ: بَادِئَةٍ. [فتح ١٢/ ٣٧٦]\nالشرح:\nرؤيا يوسف - ﵇ - حق ووحي من الله كرؤيا سائر الأنبياء، ألا ترى قول يوسف لأبيه يعقوب - ﵉ -: ﴿يَا أَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا﴾ والأحد عشر كوكبا إخوته أنبياء يستضاء بهم كما يستضاء بالكواكب، والقمر أبوه والشمس أمه. قاله ابن عباس والضحاك، ونقله ابن التين عن قتادة أيضًا، ثم قال: وقال غيرهما أبوه وخالته. ونقل ابن بطال هذا عن قتادة، وأخبر الله تعالى عن الكواكب والشمس والقمر كما يخبر عمن يعقل ﴿رَأَيْتُهُمْ لِي سَاجِدِينَ﴾ إذ تفسيرها فيمن يعقل.\nوروي عن سليمان قال: كان بين رؤيا يوسف وتأويلها أربعون سنة (^١). وكذا قال عبد الله بن شداد بن الهادي قال: وذلك منتهى الرؤيا وقيل: بعد ثمانين.\nوقوله: ﴿وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾. قال مجاهد: تأويل الرؤيا. وقال غيره: أي أخبار الأمم، تم قال: ﴿وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ﴾ فأخبر أنه\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٥٢٠.","vol":"32","page":149},{"text":"يكون نبيًّا بقوله: ﴿كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ﴾. والبدو: أصحاب العمود والخيمة والخباء. قال الحسن: كان بين مفارقة يوسف أباه واجتماعهما ثمانون سنة لا يهدأ فيها ساعة من البكاء. وليس حينئذٍ أحد أكرم على الله من يعقوب - ﵇ -. وألقي في الجب وهو ابن السبع عشرة (^١) سنة، وعاش بعد إلقائه ثلاثًا وعشرين سنة (^٢)، ومات وهو ابن عشرين ومائة سنة.\nوقوله: ﴿وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾ يجوز أن تكون (مِن) هنا للتبعيض، نظيره: ﴿وَتَلَّهُ لِلْجَبِينِ﴾ [الصافات: ١٥٣] يريد وضع بعض وجهه وهو الجبين؛ لأنه من الوجه، وعبارة \"الصحاح\" (^٣)، أي: مرغه كما تقول كبه لوجهه.\nوقول يعقوب له صلى الله وسلم عليهما: ﴿لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا﴾. قال له ذلك لما علم من تأويل الرؤيا، فخاف أن يحسدوه، وكان تبين له الحسد منهم له. وهذا أصل أن لا تقصص الرؤيا على غير شفيق ولا ناصح، (ولا تقص) (^٤) على من لا يحسن التأويل، وقد أسلفنا حديثين في ذلك.\n_________\n(^١) في (ص ١): ستة عشر.\n(^٢) في هامش الأصل: لعله: ثلاثًا ومائة سنة.\n(^٣) في (ص ١): الضحاك.\n(^٤) ساقطة من الأصل، والمثبت من (ص ١).","vol":"32","page":150},{"text":"<span data-type='title' id=toc-4149>٧ - باب رُؤْيَا إِبْرَاهِيمَ - ﵇ </span>-\nوَقَوْل اللهُ -﷿-: ﴿فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يَا بُنَىَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴾ إلي قوله: ﴿الْمُحْسِنِينَ﴾ [الصافات: ١٠٢]. قَالَ مُجَاهِدٌ: ﴿أَسْلَمَا﴾ [الصافات: ١٠٣] سَلَّمَا مَا أُمِرَا بِهِ. ﴿وَتَلَّهُ﴾ [الصافات: ١٠٣] وَضَعَ وَجْهَهُ بِالأَرْضِ. [فتح ١٢/ ٣٧٧]\nقال مجاهد: ﴿أَسْلَمَا﴾ سلما ما أمرا به.\nقال المهلب: هذا دليل أن رؤيا الأنبياء وحي لا يجوز فيها الضغث؛ لأن إبراهيم حكم بصدقها، ولم يشك أنها من عند الله تعالى فسهل عليه ذبح ابنه، والتقرب به إلى الله، وكذلك فعل إسحاق حين أعلمه أبوه إبراهيم برؤياه فسلم الحكم إليه (^١) وانقاد له، ورضي، وفوض أمره إلى الله فقال: ﴿يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللهُ مِنَ الصَّابِرِين﴾ [الصافات: ١٠٢].\nوبهذه الآية استدل ابن عباس على أن رؤيا الأنبياء وحي.\n_________\n(^١) ورد في هامش الأصل: الصحيح، بل الصواب أن الذبيح هو إسماعيل، وهذا نقله شيخنا من كلام المالكية ولم نثبته له، والدليل على أنه إسماعيل من ثلاثة أماكن: من القرآن، ومن نص التوارة أيضًا. وقال ابن تيمية: إن قولهم: إسحاق بما أدخله أهل الكتاب على المسلمين في كلام طويل له على ذلك.","vol":"32","page":151},{"text":"<span data-type='title' id=toc-4150>٨ - باب التَّوَاطُؤُ عَلَى الرُّؤْيَا</span>\n٦٩٩١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عُمَرَ - ﵁ - أَنَّ أُنَاسًا أُرُوا لَيْلَةَ القَدْرِ فِي السَّبْعِ الأَوَاخِرِ، وَأَنَّ أُنَاسًا أُرُوا أَنَّهَا فِي العَشْرِ الأَوَاخِرِ، فَقَالَ النَّبِيُّ - ﷺ -: «الْتَمِسُوهَا فِي السَّبْعِ الأَوَاخِرِ». [انظر: ١١٥٨ - مسلم: ١١٦٥ - فتح ١٢/ ٣٧٩]\nذكر فيه حديث الزهري عن سالم عن ابن عمر: أن ناسًا أروا ليلة القدر في السبع الأواخر، وأن ناسًا أروا أنها في العشر الأواخر. فقال - ﵇ -: \"التمسوها في السبع الأواخر\".\nاعترض الإسماعيلي بعد أن ذكره بلفظ: \"إن أناسًا منكم قد أروا أنها في السبع (الأول) (^١)، وأري ناس منكم أنها في السبع الغوابر فالتمسوها في السبع الغوابر\". لم يذكر البخاري التواطؤ الذي بوب له، واختار التواطؤ الذي كان ينبغي له أن يذكر ههنا: \"أرى رؤياكم قد تواطأت في العشر الآواخر\".\nقلت: وكأن البخاري أشار إلى ذلك بقوله: \"التمسوها في السبع الأواخر\"وعادته أن ينبه بالأخفى على الأشهر. وأما ابن بطال فذكره بزيادة: \"أرى رؤياكم قد تواطأت\" قبل: \"التمسوها\" .. إلى آخره.\nقال المهلب: وفيه الحكم على صحة الرؤيا بتواطئها وتكريرها، وهذا أصل في ذلك يجب لنا أن نحكم به إذا ترادفت الرؤيا وتواطأت بالصحة كما حكم الشارع (^٢).\n_________\n(^١) في الأصل: الأواخر. والمثبت من (ص ١).\n(^٢) \"شرح ابن بطال\" ٩/ ٥٢١.","vol":"32","page":152},{"text":"(فصل) (^١):\nذكر بعض شيوخنا هنا أن البخاري قال: ورواه الليث، عن عقيل، عن ابن شهاب بمثله سواء، وأن الإسماعيلي رواه من حديث أبي صالح عن الليث به، وهذا لم أره في شيء من الأصول.\n_________\n(^١) في (ص ١): تنبيه.","vol":"32","page":153},{"text":"<span data-type='title' id=toc-4151>٩ - باب رُؤْيَا أَهْلِ السُّجُونِ وَالْفَسَادِ وَالشِّرْكِ</span>\nلِقَوْلِهِ -﷿- ﴿وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ﴾ إلي قوله: ﴿فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ﴾ ﴿وَادَّكَرَ﴾ افْتَعَلَ مِنْ ذَكَرَ. أُمَّة: قرن وتقرأ: أَمَهٍ (^١): نِسْيَانٍ. وقال ابن عباس: يعصرون الأعناب والدهن. تحصنون: تحرسون.\n\n٦٩٩٢ - حَدَّثَنَا عَبْدُ اللهِ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَّ سَعِيدَ بْنَ الْمُسَيَّبِ وَأَبَا عُبَيْدٍ أَخْبَرَاهُ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ ثُمَّ أَتَانِي الدَّاعِي لأَجَبْتُهُ». [انظر: ٣٣٧٢ - مسلم: ١٥١ - فتح ١٢/ ٣٨١]\nثم ساق حديث أبي هريرة - ﵁ - مرفوعًا: \"لو لبثت في السجن ما لبث يوسف ثم أتاني الداعي لأجبته\".\nالشرح:\nإنما ترجم بهذا لجواز أن يكون في رؤيا أهل الشرك رؤيا صالحة كما كانت رؤيا الفتيين صادقةً، إلا أنه لا يجوز أن يضاف إلى النبوة إضافة رؤيا المؤمن إلى المؤمن في التجزئة؛ لقوله - ﵇ -: \"الرؤيا الحسنة يراها العبد الصالح -أو ترى له- جزء من ستة وأربعين جزءًا من النبوة\". فدل هذا أنه ليس كل ما صح له تأويل من الرؤيا وله حقيقة تكون جزءًا من ذلك. قال أبو الحسن بن أبي طالب: وفي\n_________\n(^١) قال الحافظ في \"الفتح\" ٢١/ ٣٨١ - ٣٨٢: وهذه القراءة نسبت في الشواذ لابن عباس وعكرمة والضحاك، يقال: رجل مأموه أي: ذاهب العقل. اهـ قلت: وقد روى ذلك عنهم الطبري في \"تفسيره\" ٧/ ٢٢٦ - ٢٢٧ بإسناد صحيح كما قال الحافظ في \"الفتح\" ١٢/ ٣٨٢.","vol":"32","page":154},{"text":"صدق رؤيا الفتيين حجة على من زعم أن الكافر لا يرى رؤيا صادقة، فإن قلت: فإذا صدقت رؤياه فماذا ميز به المسلم عليه في رؤياه. وما معنى خصوصتيه - ﵇ - المؤمن بالرؤيا الصالحة في قوله: \"يراها الرجل الصالح أو ترى له\" فالجواب: أن لمنام المؤمن مزية على منام الكافر في الإنباء والإعلام والفضل والإكرام، وذلك أن المؤمن يجوز أن يبشر على إحسانه، وينبَأ بقبول أعماله ويحذر من ذنب عمله ويردع عن سوء قد أمله، وجواز أن يبشر بنعيم الدنيا وينبَأ ببؤسها، والكافر وإن جاز أن يحذر ويتوعد على كفره، فليس عنده ما عند المؤمن من الأعمال الموجبة لثواب الآخرة، وكل ما بشر به الكافر من حاله وغبط به من أعماله فذلك غرور من عدوه، ولطف من مكائده فنقص لذلك حظه من الرؤيا الصادقة عن حظ المؤمن؛ لأن الشارع حين قال: \"رؤيا المؤمن\" و\"رؤيا الصالح جزء من ستة وأربعين جزءًا من النبوة\" لم يذكر في ذلك كافرًا ولا مبتدعًا فأخرجنا لذلك ما يراه الكافر من هذا التقدير والتجريد لما في الأخبار من صريح الشرط لرؤيا المؤمن، وأدخلنا ما يراه الكافر من صالح الرؤيا في خبره المطلق \"الرؤيا من الله\" إذ لم يشترط فيه مؤمنًا ولا غيره فقلنا لذلك: ما صدق من منامات الكفار فهي من الله، ولم يقل كذا ولا كذا من النبوة سِيَّما أن الأشعري وابن الطيب يريان أن جميع ما يرى في المنام من حق أو باطل خلق الله، فما كان منه صادقًا خلقه بحضور الملك، وإلا فبحضور الشيطان فيضاف بذلك إليه، فإن قلت: يجوز أن يسمى ما يراه الكافر صالحًا قيل: (نعم) (^١) وبشارة أيضًا كانت الرؤيا له\n_________\n(^١) من (ص ١).","vol":"32","page":155},{"text":"أو لغيره من المؤمنين؛ لقوله - ﵇ -: \"الرؤيا الصالحة يراها الرجل الصالح أو ترى له\" فاحتمل هذا الكلام أن يراها الكافر لغيره من المؤمنين وهو صالح للمؤمنين، كما أن ما يراه الكافر بما يدل على هدايته وإيمانه فهو صالح له في عاقبته، وذلك حجة من الله عليه وزجر له في منامه، وقد أسلفنا أول الإيمان في حديث عائشة - ﵂ -: أول ما بدئ به رسول الله - ﷺ - من الوحي الرؤيا الصالحة، أنها الصادقة؛ لأنها صالح ما يرى في المنام من الأضغاث وأباطيل الأحلام، وكما أنبأ الله الكفار في اليقظة بالرسل وبالمؤمنين من عباده -دون المشركين من أعدائه- قامت الحجة على المشركين بذلك إلى يوم القيامة، ولذلك يجوز إنباؤهم في المنام مما يكون حجة عليهم أيضًا.\nفصل:\n(\"ثم أتاني الداعي\"). يعني: رسول الملك ولكن أراد ليقوم له العذر وهو من تواضعه؛ لئلا يغلى في مدحه قال: \"لا تطروني كما أطرت النصارى المسيح، وقولوا: عبد الله ورسوله\" (^١) ثم لم يمنعه هذا من ذكر ما خص به من السيادة، لقوله: \"أنا سيد ولد آدم ولا فخر\" (^٢)، لكن في حكم الأدب إذا ذكر الأنبياء والرسل أن يتواضع، وفيه الترفيع لشأن يوسف؛ لأنه حين دعي للإطلاق من السجن قال: ﴿ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ﴾ [يوسف: ٥٥]. ولم يرد الخروج منه إلا بعد أن تقر امرأة العزيز على نفسها أنها راودته عن نفسه، فأقرت وصدقته، وقالت: ﴿أَنَا رَاوَدْتُهُ﴾ الآية [يوسف: ٥١]، فخرج حينئذٍ. قال ابن قتيبة:\n_________\n(^١) سلف برقم (٣٤٤٥).\n(^٢) رواه الترمذي (٣١٤٨)، وابن ماجه (٤٣٠٨).","vol":"32","page":156},{"text":"فوصفه بالأناة والصبر وأنه لم يخرج حين دعي، وقال: \"لو كنت مكانه ثم دعيت إلى ما دعي إليه من الخروج من السجن لأجبت ولم ألبث\" وهذا من حسن تواضعه؛ لأنه لو كان مكان يوسف فبادر وخرج لم يكن عليه نقص أو على يوسف لو خرج مع الرسول من السجن نقص، ولا أثر، إنما أراد أن يوسف لم يكن يستثقل محنة الله فيبادره ويتعجل ولكنه كان صابرًا محتسبًا.\nفصل:\nفي هذا الحديث زيادة ذكرها في كتاب الأنبياء: \"نحن أحق بالشك من إبراهيم إذ قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى﴾ ورحم الله لوطًا لقد كان يأوي إلى ركن شديد، ولو لبثت في السجن .. \" .. الحديث (^١).\nقال ابن قتيبة: وقوله: \"ونحن أحق بالشك من إبراهيم\" فإنه لما نزل عليه: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ الآية [البقرة: ٢٦٠] قال قوم سمعوا الآية: شك إبراهيم ولم يشك نبينا. فقال - ﵇ - تواضعًا وتقديمًا لإبراهيم على نفسه يريد: إنا لم نشك ونحن دونه فكيف يشك هو؟! ومثل هذا من تواضعه قوله: \"لا تفضلوني على يونس\" (^٢). فخص يونس بن متى، وليس كغيره من أولي العزم من الرسل، فإذا كان لا يجب أن يفضل على يونس، فكيف بغيره من الأنبياء الذين فوقه في الدرجة كإبراهيم وموسى وعيسى؟! أحرى ألا يفضل عليهم.\n_________\n(^١) انظر ما سلف برقم (٣٣٧٢).\n(^٢) سلف برقم (٣٤١٦، ٤٦٣١)، ورواه مسلم (٢٣٧٦) من حديث أبي هريرة، وسلف برقم (٣٣٩٥)، ورواه مسلم (٢٣٧٧) من حديث ابن عباس بمعناه.","vol":"32","page":157},{"text":"وتأويل قول إبراهيم: ﴿وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ أي: بيقين البصر. واليقين جنسان السمع والبصر وهو أعلاهما، ولذلك قال - ﵇ -: \"ليس الخبر كالمعاينة\" (^١). حين ذكر قوم موسى وعكوفهم على العجل، (فأعلمه) (^٢) أن قومه عبدوا العجل فلم يلقِ الألواح، فلما عاينهم عاكفين عليه غضب وألقاها حتى تكسرت، وكذلك المؤمنون بالقيامة والبعث والجنة والنار متيقنون أن ذلك كله حق، وهم في القيامة عند النظر والعيان أعلى يقينًا، فأراد إبراهيم أن يطمئن قلبه بالنظر الذي هو أعلى اليقين. وقال غيره: لم يشك إبراهيم في الإحياء، وإنما قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ والجهل في الكيفية لا يقدح في اليقين بالقدرة، إذ ليس من المؤمنين أحد يؤمن بغيوب وبخلق السماوات والأرض إلا وقد يجهل الكيفية، وذلك لا يقدح في إيمانه، فضرب الله لإبراهيم مثلا من نفسه فقال له: ﴿فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ﴾ الآية. فكما أحيي هذِه الطيور عن دعوتك فكذلك أحيي أهل السماوات والأرض عن نفخة الصور، ﴿وَاعْلَمْ أَنَّ اللهَ عَزِيزٌ حَكِيمٌ﴾ في صنائعه، إذ صنائعه لا عن مباشرة إلا عن قوله: ﴿كُن﴾ وما سواه من الصناعين فلا يتم له صنع إلا بمباشرة، وفي ذلك ذلة ومفارقة للعزة ﴿حَكِيمٌ﴾ أي: في أفعاله وإن كان (بائنًا عنها) (^٣)، والصانع إذا باين من صنعته تختل أفعاله إذا كان بائنًا.\nوقوله: (\"يرحم الله لوطًا\"). إلى آخره، فإنه أراد قوله لقومه: ﴿لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ﴾ [هود: ٨٠] في الوقت الذي ضاق فيه\n_________\n(^١) تقدم تخريجه.\n(^٢) في الأصل: فأعلمهم وفي هامشها: لعله أو البت: فأعلمه.\n(^٣) في (ص ١): بائنًا عنها.","vol":"32","page":158},{"text":"صدره واشتد جزعه بما دهمه من قومه، وهو يأوي إلى الله أشد الأركان، (قال) (^١): \"فما بعث الله نبيًّا بعد لوط إلا في ثروة من قومه\" (^٢) ولا يخرج هذا لوطًا من صفات المتوكلين على الله، الواثقين بتأييده ونصره، لكن لوطًا - ﵇ - أثار منه الغضب في ذات الله ما يثير من البشر فكان ظاهر قول لوط كأنه خارج عن التوكل، وإن كان مقصده مقصد المتوكلين.\nفنبه الشارع على ظاهر قول لوط تنبيهه على ظاهر قول إبراهيم، وإن كان مقصده غير الشك، لكن لأنهم كانوا صفوة الله المخلصين بغاية الإكرام ونهاية القوة، لا (يُقنَع) (^٣) منهم إلا بظاهر مطابق للباطن بعيد من الشبهة؛ إذ العتاب والحجة من الله على قدر ما يصنع فيهم، وفي كتاب مسلم عن بعض رواة الحديث، قال: إنما شك إبراهيم هل يجيبه الله أم لا؟\nفصل:\nقوله تعالى: ﴿أَعْصِرُ خَمْرًا﴾ [يوسف: ٣٦] أي: عنبا أو عنب خمر أو ما يئول إليه كقوله: الحمد لله العلي المنان جاعل الثريد في رءوس العيدان يعني: السنبل، فسماه ثريدًا؛ لأن الثريد منه.\nوقوله: ﴿نَبِّئْنَا بِتَأْوِيلِهِ﴾ الآية [يوسف: ٣٦] قيل: معناه: إنا نراك تحسن العبادة، وقيل: كان يعين المظلوم، وينصر الضعيف، ويعود المريض، ويوسع للرجال، فحاد عن جوابهما إلى غير ما سألاه عنه. قال: ﴿لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ﴾ الآية [يوسف: ٣٧]. قال ابن جريج:\n_________\n(^١) في الأصل: (قالوا).\n(^٢) رواه الترمذي (٣١١٦) وقال: وهذا حديث حسن. وابن حبان في \"صحيحه\" ١٤/ ٨٦ - ٨٧ (٦٢٠٦).\n(^٣) في الأصل: يتبع.","vol":"32","page":159},{"text":"(لم يرد) (^١) أن يعبر لهما فحاد فلم (يتركاه) (^٢) حتى عبرها. وقيل: أراد تعليمهما أنه نبي وأنه يعلمها بالغيب، فقال: ﴿لَا يَأْتِيكُمَا طَعَامٌ﴾ الآية ويروى أن الملك كان إذا أراد قتل إنسان وجه إليه طعامًا بعينه لا يجاوزه، ثم أعلمهما أن ذلك العلم من الله لا بكهانة ولا تنجم. فقال: ﴿ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي﴾ [يوسف: ٣٧] ثم أعلمهما أنه مؤمن قال: ﴿إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللهِ﴾ الآية [يوسف: ٣٧]، ثم قال: ﴿ذَلِكَ مِنْ فَضْلِ اللهِ عَلَيْنَا وَعَلَى النَّاسِ﴾ [يوسف: ٣٨] يقول: إنا جعلنا أنبياء، وبعثنا إليهم رسلًا، ثم دعاهم إلى الإسلام بعد آيات (فقال:) (^٣) ﴿أَأَرْبَابٌ مُتَفَرِّقُونَ﴾ [يوسف: ٣٩] ثم قال: ﴿فَيَسْقِي رَبَّهُ خَمْرًا﴾ أي: يكون على شراب الملك. قال ابن مسعود: لما عبر لهما الرؤيا، قالا: ما رأينا شيئًا، فقال: ﴿قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ﴾ (^٤) أي: وقع كما قلتُ حقًّا كان أو باطلًا. والرب هنا: الملك، وهو معروف في اللغة، يقال للسيد: رب.\nوقوله: ﴿فَأَنْسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ﴾ [يوسف: ٤٢]. قال مجاهد: نسي يوسف - ﵇ - أن يسأل الله ويتضرع إليه حتى قال لأحد (الفتيين) (^٥) ذلك (^٦). قال الحسن: مرفوعًا: \"لو قال يوسف ذلك ما لبث ما لبث\". ثم يبكي الحسن ويقول: نحن ينزل ربنا الأمر من السماء، فنشكوا للناس (^٧).\n_________\n(^١) من (ص ١).\n(^٢) في الأصل (يتركها)، والمثبت من (ص ١).\n(^٣) من (ص ١).\n(^٤) تفسير الطبري\" ٧/ ٢١٨.\n(^٥) في (ص ١): العبيد.\n(^٦) رواه الطبري في \"تفسيره\" ٧/ ٢٢١ بنحوه.\n(^٧) المصدر السابق، وهو في \"الزهد\" لأحمد بن حنبل برواية عبد الله عنه.","vol":"32","page":160},{"text":"فصل:\nقوله: (﴿يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ﴾ [يوسف: ٤٣]). أي: بلغن النهاية في الهزال، ومعنى: عبرت الرؤيا. أخرجتها من حالة النوم إلى حالة اليقظة، مأخوذ من العبر وهو الباطن، وقد أسلفنا الكلام على هذِه المادة.\nومعنى: أضغاث: أخلاط، يقال لكل مختلط من بقل أو حشيش أو غيرهما: ضغث. أي: هذِه الرؤيا مختلطة ليست بينة.\nوقوله: (﴿وَفِيهِ يَعْصِرُونَ﴾). أي: العنب والزبيب، قاله ابن عباس، وعن ابن جريج: يعصرون العنب خمرًا والسمسم دهنًا والزيتون زيتًا (^١) وزعم أبو عبيد: أن معناه من العصر والعصير وهما المتجاور وأنشد:\nصاديًا يستغيث غير يغاث … ولقد كان عصرة المنجود\nوالمنجود: (المقهور) (^٢).\nوقيل: يعصرون. يمطرون، ومنه: ﴿وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (١٤)﴾ [النبأ: ١٤].\nوقوله: ﴿مَا بَالُ النِّسْوَةِ﴾. ولم يذكر امرأة العزيز فيهن حُسْنَ عشرة منه وأدب.\n_________\n(^١) أخرجهما الطبري في \"تفسيره\" ٧/ ٢٣٠.\n(^٢) في الأصل: الفرع، والصواب ما أثبتاه فهو قول أبي عبيدة كما في \"مجازه\" ١/ ٣١٣ وليس قول أبي عبيد، وقد رد الطبري كلامه هذا في \"تفسيره\" ٧/ ٣٢١.","vol":"32","page":161},{"text":"<span data-type='title' id=toc-4152>١٠ - باب مَنْ رَأَى النَّبِيَّ - ﷺ -[فِي المَنَامِ]</span>\n٦٩٩٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَنْ رَآنِي فِي الْمَنَامِ فَسَيَرَانِي فِي الْيَقَظَةِ، وَلَا يَتَمَثَّلُ الشَّيْطَانُ بِي\" [انظر: ١١٠ - مسلم: ٢٢٦٤ - فتح ١٢/ ٣٨٣] قَالَ أَبُو عَبْدِ اللهِ: قَالَ ابن سِيرِينَ: إِذَا رَآهُ فِي صُورَتِهِ.\n\n٦٩٩٤ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُخْتَارٍ، حَدَّثَنَا ثَابِتٌ البُنَانِيُّ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ رَآنِي فِي الْمَنَامِ فَقَدْ رَآنِي؛ فَإِنَّ الشَّيْطَانَ لَا يَتَخَيَّلُ بِي، وَرُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ». [انظر: ٦٩٨٣ - مسلم: ٢٢٦٤ - فتح ١٢/ ٣٨٣]\n\n٦٩٩٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُبَيْدِ اللهِ بْنِ أَبِي جَعْفَرٍ، أَخْبَرَنِي أَبُو سَلَمَةَ، عَنْ أَبِي قَتَادَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ، فَمَنْ رَأَى شَيْئًا يَكْرَهُهُ فَلْيَنْفِثْ عَنْ شِمَالِهِ ثَلَاثًا وَلْيَتَعَوَّذْ مِنَ الشَّيْطَانِ، فَإِنَّهَا لَا تَضُرُّهُ، وَإِنَّ الشَّيْطَانَ لَا يَتَزَايَا بِي». [انظر: ٣٢٩٢ - مسلم: ٢٢٦١ - فتح ١٢/ ٣٨٣]\n\n٦٩٩٦ - حَدَّثَنَا خَالِدُ بْنُ خَلِيٍّ، حَدَّثَنَا مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنِي الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، قَالَ أَبُو سَلَمَةَ: قَالَ أَبُو قَتَادَةَ - ﵁ - قَالَ النَّبِيُّ - ﷺ -: «مَنْ رَآنِي فَقَدْ رَأَى\nالحَقَّ». تَابَعَهُ يُونُسُ وَابْنُ أَخِي الزُّهْرِيِّ. [انظر: ٣٢٩٢ - مسلم: ٢٢٦٧ - فتح ١٢/ ٣٨٣]\n\n٦٩٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي ابْنُ الْهَادِ عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «مَنْ رَآنِي فَقَدْ رَأَى الْحَقَّ، فَإِنَّ الشَّيْطَانَ لَا يَتَكَوَّنُنِي» [فتح ١٢/ ٣٨٣]\nذكر فيه حديث أَبَي هُرَيْرَةَ - ﵁ -: \"مَنْ رَآنِي في المَنَامِ فَسَيَرَانِي فِي اليَقَظَةِ، وَلَا يَتَمَثَّلُ الشَّيْطَانُ بِي\".","vol":"32","page":162},{"text":"قَالَ أَبُو عَبْدِ اللهِ: قَالَ ابن سِيرِينَ: إِذَا رآهُ عَلَى صُورَتِهِ.\nوحديث أَنَسٍ - ﵁ - \"مَنْ رَآنِي في المَنَام فَقَدْ رآنِي؛ فَإِنَّ الشَّيْطَانَ لَا يَتَخَيَّلُ بِي، وَرُؤْيَا المُؤْمِنِ جُزءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُبوَّةِ\".\nوحديث أَبِي قَتَادَةَ - ﵁ -: \"الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ، فَمَنْ رَأى شَيْئًا يَكْرَهُهُ فَلْيَنْفِث عَنْ شِمَالِهِ ثَلَاثًا وَلْيَتَعَوَّذْ مِنَ الشَّيْطَانِ، فَإِنَّهَا لَا تَضُرُّهُ، وَإِنَّ الشَّيْطَانَ لَا يَتَزَايَا بِي\".\nوفي رواية: \"مَنْ رَآنِي فَقَدْ رَأى الحَقَّ\". تَابَعَهُ يُونُسُ وَابْنُ أَخِي الزُّهْرِيِّ.\nوحديث أبي سعيد - ﵁ -: \"مَنْ رآنِي فَقَدْ رَأى الحَقَّ، فَإِنَّ الشَّيْطَانَ لَا يَتَكَوَّنُنِي\".\nالشرح:\nهذِه المتابعة أخرجها مسلم، عن أبي خيثمة: ثنا يعقوب بن إبراهيم عنه قال: ثنا عمي، فذكره (^١). قال الإسماعيلي: وتابعه أيضًا -يعني: الزبيدي- عقيلٌ وشعيب وابن جريج وعمر التيمي، ومعاوية بن يحيى قال: والحديثان -إن شاء الله- صحيحان عن أبي هريرة، وعن أبي قتادة من حديث أبي سلمة.\nقلت: وروي من طريق أخرى أيضًا، ولفظ أبي داود في حديث أبي هريرة: \"أو لكأنما رآني في اليقظة\" (^٢). وفي ابن ماجه في الأخير بإسناد ضعيف: \"لا يتمثل بي\" (^٣) وفي \"الأوسط\" للطبراني زيادة بعد:\n_________\n(^١) مسلم (٢٢٦٧).\n(^٢) أبو داود (٥٠٢٣).\n(^٣) ابن ماجه (٣٩٠٣).","vol":"32","page":163},{"text":"\"لا يتمثل بي\": \"ولا بالكعبة\" ثم قال: لا تحفظ هذِه اللفظة إلا في هذا (^١).\nوأخرجه مسلم من طريق جابر بلفظ: \"من رآني في النوم فقد رآني، إنه لا ينبغي للشيطان أن يتمثل في صورتي\" (^٢). وأخرجه الترمذي من طريق ابن مسعود بلفظ: \"من رآني في المنام فقد رآني، فإن الشيطان لا يتمثل بي\" (^٣). وأخرجه ابن ماجه من طريق أبي جحيفة بلفظ: \"من رآني في المنام فكأنما [رآني في] (^٤) اليقظة، إن الشيطان لا يستطيع أن يتمثل بي\" (^٥) وأخرجه ابن أبي شيبة من طريق خلف بن خليفة، عن أبي مالك الأشجعي، عن أبيه بلفظ: \"من رآني في المنام\" (^٦).\nومن طريق ابن عباس، وفيه يزيد (الرقاشي) (^٧): \"إن الشيطان لا يستطيع أن يتمثل بي، فمن رآني في النوم فقد رآني\" (^٨).\n_________\n(^١) \"المعجم الأوسط\" ٣/ ٢٣٧ - ٢٣٨ (٣٠٢٦).\nوقال: لم يروه عن زيد بن أسلم إلا معمر، ورواه أيضًا في \"الصغير\" ١/ ١٧٥ - ١٧٦ (٢٧٧)، وقال ما ذكره المصنف هنا.\nقال الهيثمي في \"المجمع\" ٧/ ١٨١: فيه محمد بن أبي السري، وثقه ابن معين وغيره، وفيه لين، وبقية رجاله رجال الصحيح.\n(^٢) مسلم (٢٢٦٨/ ١٢).\n(^٣) الترمذي (٢٢٧٦).\n(^٤) ليست في الأصل، أثبتناها من \"سنن ابن ماجه\".\n(^٥) ابن ماجه (٣٩٠٤).\nوصححه الألباني في \"الصحيحة\": (١٠٠٤).\n(^٦) \"مصنف ابن أبي شيبة\" ٦/ ١٧٤ (٣٠٤٥٧).\n(^٧) كذا بالأصل، ولعل صوابه: (الفارسي) كما في \"المصنف\" و\"مختصر الشمائل\".\n(^٨) \"مصنف ابن أبي شيبة\" ٦/ ١٧٤ (٣٠٤٥٩)، وحسنه الألباني في \"مختصر الشمائل\" (٣٤٧).","vol":"32","page":164},{"text":"قال ابن البلاقلاني معناه: أنه رأى الحق وأن هذِه رؤيا صحيحة ليست بأضغاث أحلام ولا من تشبهات الشيطان. يؤيده قوله: \"فقد رأى الحق\". أي: الرؤيا الصحيحة، وقد سلف الكلام في ذلك، وروينا في \"منام الفاسي\" أنه سأله عن هذا الحديث من طريق أبي هريرة فقال: صحيح، قلت: قلته، وليس على سنده غبار. فقلت: أرى صورة الرسول التي كان فيها أم أخرى شبيها بها، فأجاب بالثاني. قلت: وصورتك التي كنت بها في المدينة هي تحت التراب؟ قال: نعم، والروح روح الأنبياء خاصة، فأما ما عدا أرواحهم فخيال؛ لأنها محبوسة.\nوقوله: (\"من رآني في المنام فسيراني في اليقظة\")، أو \"كأنما رآني في اليقظة\". فإن كان المحفوظ: \"كأنما\" فتأويله مأخوذ بما تقدم وإن كان المحفوظ \"فسيراني في اليقظة\" فيحتمل أن يريد أهل عصره ممن لم يهاجر إليه، ويكون الباري جعل رؤيته منامًا علمًا على ذلك بوحي إليه.\nوقال ابن بطال: يعني تصديق تلك الرؤيا في اليقظة، وصحتها وخروجها على الحق؛ لأنه - ﵇ - سيراه يوم القيامة في اليقظة جميع أمته، من رآه في النوم ومن لم يره منهم. قال: وهذا الإخبار منه عن الغيب، وأن الله منع الشيطان أن يتصور في صورته (^١). وقيل معناه: يراه في الآخرة (رؤيا) (^٢) خاصة في القرب منه وحصول شفاعته، ونحو ذلك حكاه النووي (^٣)، وقال القزاز: يريد فمن آمن به قبل ذلك، ولم يره بكونه حينئذٍ غائبًا عنه فيكون هذا مبشرًا لكل من آمن\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٥٢٧.\n(^٢) كذا في الأصل، ولعل الصحيح: (رؤية).\n(^٣) \"مسلم بشرح النووي\" ١٥/ ٢٦.","vol":"32","page":165},{"text":"به ولم يره؛ لأنه لا بد أن يراه في اليقظة قبل موته. وقال الداودي عن بعض العلماء: معنى \"من رآني في المنام\" أي: على صورته، قالوا: لأنه قد يراه البر والفاجر، والخبر عنه لا يؤخذ خلافه.\nومعنى: \"لا يتمثل بي\": لا يتشبه. كما جاء في رواية: \"أنى يتكون في صورتي\"وكذا قوله: (\"لا يتكونني\"). أي: لا يكون في مثل صورتي فقد منعه الله من ذلك. وقال القاضي عياض: يحتمل أن يكون ذلك إذا رآه على الصفة المعروفة له في حياته، فإن رأى على خلافها كانت رؤيا تأويل لا رؤيا حقيقة (^١).\n(وضعفه النووي وقال: الصحيح أنه يراه حقيقة) (^٢) سواء كان على صفته المعروفة أو غيرها. كما ذكره المازري (^٣).\nفصل:\nذكر أبو الحسن علي بن أبي طالب في \"مدخله الكبير\" أن رؤية سيدنا رسول الله - ﷺ - تدل على الخصب، والإمطار، وكثرة الرحمة، ونصر المجاهدين، وظهور الدين، وظفر الغزاة والمقاتلين، ودمار الكفار، وظفر المسلمين بهم، وصحة الدين إذا رُئي في الصفات المحمودة، وربما دل على الحوادث في الدين وظهور الفتن والبدع إذا رئي في الصفات المكروهة، وقد يعبر به عن الباري تعالى؛ لأنه قرن طاعته بطاعته.\n_________\n(^١) \"إكمال المعلم\" ٧/ ٢٢٠.\n(^٢) من (ص ١).\n(^٣) \"مسلم بشرح النووي\" ١٥/ ٢٥.","vol":"32","page":166},{"text":"<span data-type='title' id=toc-4153>١١ - باب رُؤْيَا اللَّيْلِ</span>\nرَوَاهُ سَمُرَةُ. [٧٠٤٧]\n\n٦٩٩٨ - حَدَّثَنَا أَحْمَدُ بْنُ المِقْدَامِ العِجْلِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الطُّفَاوِيُّ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «أُعْطِيتُ مَفَاتِيحَ الكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَبَيْنَمَا أَنَا نَائِمٌ البَارِحَةَ إِذْ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ حَتَّى وُضِعَتْ فِي يَدِي». قَالَ أَبُو هُرَيْرَةَ: فَذَهَبَ رَسُولُ اللهِ - ﷺ - وَأَنْتُمْ تَنْتَقِلُونَهَا. [انظر: ٢٩٧٧ - مسلم: ٥٢٣ - فتح ١٢/ ٣٩٠]\n\n٦٩٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أُرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ، فَرَأَيْتُ رَجُلًا آدَمَ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنْ أُدْمِ الرِّجَالِ، لَهُ لِمَّةٌ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنَ اللِّمَمِ، قَدْ رَجَّلَهَا تَقْطُرُ مَاءً، مُتَّكِئًا عَلَى رَجُلَيْنِ -أَوْ عَلَى عَوَاتِقِ رَجُلَيْنِ- يَطُوفُ بِالْبَيْتِ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: المَسِيحُ ابْنُ مَرْيَمَ. ثُمَّ إِذَا أَنَا بِرَجُلٍ جَعْدٍ قَطَطٍ أَعْوَرِ الْعَيْنِ الْيُمْنَى، كَأَنَّهَا عِنَبَةٌ طَافِيَةٌ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: المَسِيحُ الدَّجَّالُ». [انظر: ٣٤٤٠ - مسلم: ١٦٩ - فتح ١٢/ ٣٩٠]\n\n٧٠٠٠ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّ ابْنَ عَبَّاسٍ كَانَ يُحَدِّثُ أَنَّ رَجُلًا أَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: إِنِّي أُرِيتُ اللَّيْلَةَ فِي الْمَنَامِ، وَسَاقَ الحَدِيثَ. وَتَابَعَهُ سُلَيْمَانُ بْنُ كَثِيرٍ وَابْنُ أَخِي الزُّهْرِيِّ وَسُفْيَانُ بْنُ حُسَيْنٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ، أَنَّ ابْنَ عَبَّاسٍ -أَوْ أَبَا هُرَيْرَةَ- عَنِ النَّبِيِّ - ﷺ -. وَقَالَ شُعَيْبٌ وَإِسْحَاقُ بْنُ يَحْيَى، عَنِ الزُّهْرِيِّ: كَانَ أَبُو هُرَيْرَةَ يُحَدِّثُ عَنِ النَّبِيِّ - ﷺ - وَكَانَ مَعْمَرٌ لَا يُسْنِدُهُ حَتَّى كَانَ بَعْدُ. [٧٠٤٦ - مسلم: ٢٢٦٩ - فتح ١٢/ ٣٩٠]","vol":"32","page":167},{"text":"هو حديث طويل أخرجه بطوله من حديث أبي رجاء عنه في آخر التعبير، في باب تعبير الرؤيا بعد صلاة الصبح كما ستعلمه (^١)، وأخرجه مسلم من هذا الوجه أيضًا (^٢).\nثم ساق البخاري في الباب أحاديث:\nأحدها: حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"أُعْطِيتُ مَفَاتِيحَ الكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وبينا أَنَا نَائِم البَارِحَةَ إِذْ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ حَتَّى وُضِعَتْ فِي يَدِي\". ثم قَالَ أَبُو هُرَيْرَةَ: فَذَهَبَ رَسُولُ اللهِ - ﷺ - وَأَنْتُمْ تَنْتَثِلُونها.\nثانيها: حديث ابن عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"أُرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ، فَرَأَيْتُ رَجُلًا آدَمَ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنْ أُدْمِ الرِّجَالِ، لَهُ لِمَّة كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنَ اللِّمَمِ، قَدْ رَجَّلَهَا تَقْطُر ماءً، مُتَّكِئًا عَلَى رَجُلَيْنِ -أَوْ: عَلَى عَوَاتِقِ رَجُلَيْنِ- يَطُوفُ بِالْبَيْتِ، فَسَألتُ: مَنْ هذا؟ قِيلَ: المَسِيح ابن مَرْيَمَ. ثُمَّ إِذَا رَجُل جَعْدٌ قَطَط أَعْوَرُ العَيْنِ اليُمْنَي، كَأَنَّهَا عِنبَة طَافِيَة، فَسَألتُ: مَنْ هذا؟ فَقِيلَ: المَسِيحُ الدَّجَّالُ\".\nثالثها: حديث الليث عَنْ يُونُسَ، عَنِ ابن شِهَاب، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، أَنَّ ابن عَبَّاسٍ - ﵄ - كَانَ يُحَدِّثُ أنَّ رَجُلًا أَتَى رَسُولَ اللهِ - ﷺ - فقَالَ: إِنّي رأيت اللَّيْلَةَ في المَنَام .. وَسَاقَ الحَدِيثَ. تًابَعَهُ سُلَيْمَانُ بْنُ كَثِيرٍ وَابْنُ أَخِي الزُّهْرِيِّ وَسُفْيَان بْنُ حُسَيْنٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ، عَنِ ابن عَبَّاسٍ - ﵄ -، عَنِ رسول الله - ﷺ -. وقَالَ الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ، عن ابن عَبَّاسٍ وأبي هُرَيْرَةَ\n_________\n(^١) سيأتي برقم (٧٠٤٧).\n(^٢) مسلم (٢٢٧٥).","vol":"32","page":168},{"text":"- ﵃ -، عَنِ رسول الله - ﷺ -. وَقَالَ شُعَيْبٌ وإِسْحَاقُ بْنُ يَحْييَ، عَنِ الزُّهْرِيِّ: كَانَ أَبُو هُرَيْرَةَ يُحَدِّثُ به عَنِ رسول الله - ﷺوَكَانَ مَعْمَرٌ لَا يُسْنِدُهُ حَتَّى كَانَ بَعْدُ.\n- ثم قال:","vol":"32","page":169},{"text":"<span data-type='title' id=toc-4154>١٢ - باب الرُّؤْيَا بِالنَّهَارِ</span>\n٧٠٠١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: كَانَ رَسُولُ اللهِ - ﷺ - يَدْخُلُ عَلَى أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ، وَكَانَتْ تَحْتَ عُبَادَةَ بْنِ الصَّامِتِ، فَدَخَلَ عَلَيْهَا يَوْمًا فَأَطْعَمَتْهُ، وَجَعَلَتْ تَفْلِي رَأْسَهُ، فَنَامَ رَسُولُ اللهِ - ﷺ -، ثُمَّ اسْتَيْقَظَ وَهْوَ يَضْحَكُ. [انظر: ٢٧٨٨ - مسلم: ١٩١٢ - فتح ١٢/ ٣٩١]\n\n٧٠٠٢ - قَالَتْ: فَقُلْتُ: مَا يُضْحِكُكَ يَا رَسُولَ اللهِ؟ قَالَ: «نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللهِ، يَرْكَبُونَ ثَبَجَ هَذَا الْبَحْرِ مُلُوكًا عَلَى الأَسِرَّةِ -أَوْ مِثْلَ الْمُلُوكِ على الأَسِرَّةِ». شَكَّ إِسْحَاقُ. قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ فَدَعَا لَهَا رَسُولُ اللهِ - ﷺ -، ثُمَّ وَضَعَ رَأْسَهُ، ثُمَّ اسْتَيْقَظَ وَهْوَ يَضْحَكُ. فَقُلْتُ: مَا يُضْحِكُكَ يَا رَسُولَ اللهِ؟ قَالَ: «نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللهِ». كَمَا قَالَ فِي الأُولَى. قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللهِ، ادْعُ اللهَ أَنْ يَجْعَلَنِي مِنْهُمْ. قَالَ: «أَنْتِ مِنَ الأَوَّلِينَ». فَرَكِبَتِ الْبَحْرَ فِي زَمَانِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَصُرِعَتْ عَنْ دَابَّتِهَا حِينَ خَرَجَتْ مِنَ الْبَحْرِ فَهَلَكَتْ. [انظر: ٢٧٨٩ - مسلم: ١٩١٢ - فتح ١٢/ ٣٩١]\nوَقَالَ ابن عَوْنٍ: عَنِ ابن سِيرِينَ: رُويَا النَّهَارِ مِثْلُ رُويَا اللَّيْلِ.\nثم ساق حديث أنس في قصة أم حرام بطوله وقد سلف (^١)، ويعني بهذين البابين: أنه لا يختص نوم النهار على نوم الليل، ولا نوم الليل على نوم النهار بشيء من صحة الرؤيا وكذبها، وأن الرؤيا متي ما رئيت فحكمها واحد.\n_________\n(^١) سلف برقم (٢٧٨٨).","vol":"32","page":170},{"text":"فصل:\nتعليق الزبيدي أخرجه مسلم عن حاجب بن الوليد، ثنا محمد بن حرب عنه (^١). ومتابعة سفيان رواها أيضًا عن ابن أبي عمر عنه (^٢). وتعليق سليمان رواه أيضًا عن (الدارمي) (^٣) عن محمد بن كثير عنه (^٤)، وشعيب وإسحاق رواه أبو بكر عنهما.\nقال الإسماعيلي: ورواه ابن شهاب، عن سليمان بن يسار، عن ابن عباس - ﵄ -، عن رسول الله - ﷺ -، ثم ساقه بإسناده إليه.\nوقوله: (وكان معمر لا يسنده حتى كان بعد) أخرجه مسلم عن عبد الرزاق، عنه، عن الزهري، عن عبيد الله، عن ابن عباس وأبي هريرة. قال عبد الرزاق: كان معمر أحيانًا يقول: ابن عباس، وأحيانًا يقول: عن أبي هريرة: أن رجلًا أتى رسول الله - ﷺ - .. الحديث (^٥).\nوعند الإسماعيلي قال: معمر -من حديث عبد الرزاق- عن الزهري، عن عبيد الله، عن ابن عباس أنه قال: كان أبو هريرة يحدثنا.\nفصل:\nوتأويل المفاتيح في النوم: أسباب الفتح، والمعنى أتيت ما دلني على أنه سيفتح لي ولأمتي خزائن الأرض ما يرفع عنهم (المسغبة) (^٦) والفقر، وما يدين لهم ملوك الأرض؛ لأن الخزائن -أعني: خزائن\n_________\n(^١) مسلم (٢٢٦٩/ ١٧).\n(^٢) مسلم (٢٢٦٩/ ١٧).\n(^٣) في (ص ١): الداري.\n(^٤) مسلم (٢٢٦٩).\n(^٥) مسلم (٢٢٦٩).\n(^٦) في (ص ١): المشقة.","vol":"32","page":171},{"text":"الأرض- بأيدي الملوك، وهو في معنى قوله: \"وزويت لي الأرض\". الحديث (^١).\nفصل:\nوالمراد بـ\"مفاتيح الكلم\": الفصاحة والإيجاز، والخزائن ما فتح الله على أمته من كنوز كسرى وقيصر وغيرهما، ومعنى: (تنتثلونها): تؤدى إليكم خزائن الأرض في غنائمها. والبارحة: أقرب ليلة مضت، وهي من برح، أي: زال.\nوفيه دلالة على جواز إطلاق البارحة على الليلة الماضية، وإن كان قبل الزوال كذا قيل، وإنما يتم أن يكون - ﵇ - قال ذلك قبله، نعم كان من عادته أن يقول بعد الصبح\" هل رأى منكم الليلة أحد رؤيا؟ \" كما ستعلمه (^٢).\nوادعى ثعلب أنه لا يقال: البارحة إلا بعد الزوال، ويحمل على إرادة الحقيقة دون المجاز، ولا شك أن المبادرة إلى السؤال عن الرؤيا أول النهار مطلوبة؛ لأن الذهن مجتمع لم يتشعب بشغل المعاش، ولقرب عهد الرائي بالرؤيا.\nفصل:\nوأثر ابن عون عن ابن سيرين: (رؤيا النهار مثل رؤيا الليل)، أخرجه أبو الحسن (علي) (^٣) بن أبي طالب في كتابه \"نور البستان وربيع الإنسان\" من حديث مسعدة عن ابن عون به، ثم قال: ولا فرق بين رؤيا النهار\n_________\n(^١) رواه مسلم (٢٨٨٩).\n(^٢) سيأتي برقم (٧٠٤٧).\n(^٣) من (ص ١).","vol":"32","page":172},{"text":"والليل، وحكمهما واحد في العبارة، وكذا رؤيا النساء كرؤيا الرجال.\nفصل:\nوقوله: \"آدم\". كذا هو في الأصول والشروح، وذكره ابن التين بلفظ: آدم أسمر. ثم قال: كذا في \"المجمل\" و\"الصحاح\" (^١).\nوقال الداودي: هو إلى السمرة أميل. وقال أبو عبد الملك: الآدم فوق الأسمر يعلوه سواد قليل.\nوقوله: (\"ذا لِمَّة\"). هو بكسر اللام: الشعر يجاوز شحمة الأذنين، فإذا بلغ المنكبين فهي جمة، والوفرة دون ذلك إذا بلغ شحمة الأذنين، وسميت لمة؛ لأنها ألمت بالمنكبين. هذا ما في \"الصحاح\" و\"المجمل\" (^٢) و\"غريبي الهروي\". (وقال أبو عبد الملك: الجمة وقال الداودي: الوفرة) (^٣).\nوقوله: (قد رجلها) هو أن يبلها بالماء ثم يمشطها. وقيل: هو أن يدهن ويمشي، ويُكَوِّن شعثه، وقيل: يغسلها. وسُمِّيَ المسيح مسيحًا؛ إما لسياحته، أو لأنه كان لا يمسح ذا عاهة إلا برأ، أو لأنه مسح بالبركة عند ولادته، أو مسح بالدهن فخرج من بطن أمه ممسوحًا بالدهن، أو اسم خص به، أو لمسح زكريا إياه، أو أصله بالعبرانية فعرب كموسى، أو لأنه لا أخمص لرجله، أو لأنه كان يمسح الأرض، أو لأنه كان يلبس المسح، أو المسيح: الصديق. قاله ابن الأعرابي. أقوال سلفت.\n_________\n(^١) \"المجمل\" ١/ ٩٠ [أدم]، و\"الصحاح\" ٥/ ١٨٥٩ [أدم].\n(^٢) \"الصحاح\" ٥/ ٢٠٣٢، \"مجمل اللغة\" ٣/ ٧٩٠.\n(^٣) من (ص ١).","vol":"32","page":173},{"text":"وأما الدجال فلقب بالمسيح؛ إما لسياحته أو لأنه ممسوح العين، أو لأنه يمسح الأرض، أو لغير ذلك، وهو مخفف ومثقل وبالخاء المعجمة وأنكرا. قال أبو الهيثم: المسيخ ضد المسيح يقال: مسحه الله. أي: خلقه خلقًا حسنًا مباركًا، ومسخه: خلقه خلقًا مقلوبًا قبيحًا.\nوقوله: (\"جعد قطط\"). هو بفتح الطاء، أي: شديد الجعودة، يقال: قطط شعره. بالكسر، وهو أحد ما جاء على الأصل؛ لإظهار التعريف، ورجل قط الشعر وقطط الشعر بمعنًى.\nوقوله: (\"عنبة طافية\"). يقال: طفا الشيء على الماء يطفو: إذا علاه، فعين الدجال طافية على وجهه قد برزت كالعنبة. قال ابن بطال: من قرأ طافئة بالهمز. فمعناه: أن عينه مفقودة ذهب ضوؤها. فالمعنى: كأنها عنبة نضجت فذهب ماؤها، ومن قرأ بغيره فمعناه: أنها برزت، وخرج الباطن الأسود فيها؛ لأن كل شيء ظهر فقد طفا يطفو طفوًا. ومنه طافي البحر، قاله الأخفش، ووزن عنبة فعلة، وهو بناء نادر للواحد، وإنما يعرف للجمع كقردة وفيلة، وهو بناء قليل الواحد، جاء منه: حبرة وخمرة.\nوقوله: وطيبة وحبرة (^١). قال الجوهري: لا أعرف غير هذا، وسمي الدجال دجالًا إما لكذبه وتمويهه أو لفريه.\nفصل:\nومعنى: (\"يركبون ثبج هذا البحر\") في قصة أم حرام: وسطه\n_________\n(^١) في هامش الأصل: كذا في \"الصحاح\" وقد أسقطها من هنا: … ولفظ \"الصحاح\": عنبة وقولة وحبرة وطيبة وخيرة. انتهى ولا أعرف غيره. [\"الصحاح\" ١/ ١٨٩، (عنب)].","vol":"32","page":174},{"text":"أو ظهره، وأم حرام هذِه خالة أنس، وأكله مما تطعمه إما لعلمه أن زوجها يحب ذلك، أو يكون من مالها.\nوقوله: (فركبت البحر في زمان معاوية) ظاهره أنه زمن ولايته الكبرى؛ إذ لا يضاف زمن فلان إلا على هذا الوجه (في الأغلب) (^١). وذكر عن ابن الكلبي: أن ركوبها كان في زمن تولي فيه معاوية الإمارة، ليس زمن استيلائه على الخلافة كلها.\nقال ابن التين: قيل: وفي الحديث دليل على جواز إمارة معاوية.\nقلت: لا شك فيها.\n_________\n(^١) من (ص ١).","vol":"32","page":175},{"text":"<span data-type='title' id=toc-4155>١٣ - باب رُؤْيَا النِّسَاءِ</span>\n٧٠٠٣ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ أَنَّ أُمَّ الْعَلَاءِ -امْرَأَةً مِنَ الأَنْصَارِ بَايَعَتْ رَسُولَ اللهِ - ﷺ - أَخْبَرَتْهُ أَنَّهُمُ اقْتَسَمُوا المُهَاجِرِينَ قُرْعَةً. قَالَتْ: فَطَارَ لَنَا عُثْمَانُ بْنُ مَظْعُونٍ، وَأَنْزَلْنَاهُ فِي أَبْيَاتِنَا، فَوَجِعَ وَجَعَهُ الَّذِي تُوُفِّيَ فِيهِ، فَلَمَّا تُوُفِّيَ غُسِّلَ وَكُفِّنَ فِي أَثْوَابِهِ دَخَلَ رَسُولُ اللهِ - ﷺ -، فَقُلْتُ: رَحْمَةُ اللهِ عَلَيْكَ أَبَا السَّائِبِ، فَشَهَادَتِي عَلَيْكَ لَقَدْ أَكْرَمَكَ اللهُ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «وَمَا يُدْرِيكِ أَنَّ اللهَ أَكْرَمَهُ؟». فَقُلْتُ: بِأَبِي أَنْتَ يَا رَسُولَ اللهِ، فَمَنْ يُكْرِمُهُ اللهُ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «أَمَّا هُوَ فَوَاللهِ لَقَدْ جَاءَهُ اليَقِينُ، وَاللهِ إِنِّي لأَرْجُو لَهُ الْخَيْرَ، وَوَاللَّهِ مَا أَدْرِي -وَأَنَا رَسُولُ اللهِ- مَاذَا يُفْعَلُ بِي». فَقَالَتْ: وَاللهِ لَا أُزَكِّي بَعْدَهُ أَحَدًا أَبَدًا. [انظر: ١٢٤٣ - فتح ١٢/ ٣٩٢]\n\n٧٠٠٤ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ بِهَذَا، وَقَالَ: «مَا أَدْرِي مَا يُفْعَلُ بِهِ». قَالَتْ: وَأَحْزَنَنِي، فَنِمْتُ فَرَأَيْتُ لِعُثْمَانَ عَيْنًا تَجْرِى، فَأَخْبَرْتُ رَسُولَ اللهِ - ﷺ - فَقَالَ: «ذَلِكَ عَمَلُهُ». [انظر: ١٢٤٣ - فتح ١٢/ ٣٩٢]\nذكر فيه حديث خَارِجَةَ بْنِ زيدِ بْنِ ثَابِتٍ أَنَّ أُمَّ العَلَاءِ - امْرَأَةً مِنَ الأَنْصَارِ بَايَعَتْ رَسُولَ اللهِ - ﷺ - أَخْبَرَتْهُ أَنَّهُمُ اقْتَسَمُوا المُهَاجِرِينَ قُرْعَةً. قَالَتْ: فَطَارَ لَنَا عُثْمَانُ بْنُ مَظْعُونٍ، وَأَنْزَلْنَاهُ فِي أَبْيَاتِنَا.\nالحديث سلف في الجنائز (^١)، وفي لفظ: وَأَحْزَنَنِي، فَنِمْتُ فَرَأَيْتُ لِعُثْمَانَ عَيْنًا تَجْرِي، فَأَخْبَرْتُ رَسُولَ اللهِ - ﷺ - فقَالَ: \"ذَلِكَ عَمَلُهُ\" (^٢).\nوأم العلاء هذِه هي ابنة الحارث بن ثابت بن حارثة بن ثعلبة بن جلاس بن أمية بن خدارة بن عوف بن الحارث بن الخزرج بن\n_________\n(^١) برقم (١٢٤٣).\n(^٢) سلف برقم (٢٦٨٧).","vol":"32","page":176},{"text":"حارثة، أخوا الأوس بن حارثة (^١)، وعمتها كبشة بنت ثابت، وبنت أخيها أم نوح بنت ثابت بن الحارث بن ثابت بن جارية بن ثعلبة، أسلمن كلهن وبايعن.\nوترجم له باب العين الجارية في المنام كما سيأتي (^٢)، ولا شك في صحة رؤيا النساء كالرجال أسلفناه، والمرأة المؤمنة داخلة في معنى قوله: \"رؤيا المؤمن .. \". إلى آخره، والعين في المنام تختلف وجوهها، فإذا تعرت من دلائل الهم، وكان ماؤها صافيًا دلت على العمل الصالح، كما فسره - ﵇ -، وتدل من العمل على ما لا ينقطع ثوابه كوقف أرض عليه، أو غلة يجري ثوابها دائمًا، وعلم علمه الناس عمل به من علمه، فإن كان ماؤها غير صاف فهو غم وحزن، وقد تدل على العين الباكية وعلى الفتنة؛ لقوله تعالى: ﴿وَفَجَّرْنَا الْأَرْضَ عُيُونًا﴾ [القمر: ١٢] فكانت فتنة جرت بهلاكهم.\nألا ترى قوله تعالى: ﴿مَاءً غَدَقًا (١٦) لِنَفْتِنَهُمْ فِيهِ﴾ [الجن: ١٧:١٦] وقد يدل على الماء العين الجارية، ويستدل العابر على هذِه الوجوه بأحوال الرائين وبزيادة الرؤيا ونقصانها.\nفصل:\nإجراء عمله عليه لعله إما لخير قدمه مؤبدًا أو لغير ذلك، وإلا فقد صح أن المرء إذا مات انقطع عمله إلا من ثلاث. فقوله (^٣): \"ذلك عمله\". أي: ثواب عمله.\n_________\n(^١) انظر ترجمتها في \"تهذيب الكمال\" ٣٥/ ٣٧٥، و\"طبقات ابن خياط\" ص ٦٣٥.\n(^٢) برقم (٧٠١٨).\n(^٣) أخرجه مسلم (١٦٣١) من حديث أبي هريرة مرفوعًا.","vol":"32","page":177},{"text":"وقوله: (طار لنا عثمان بن مظعون). كان عثمان هذا وعبد الله وقدامة من المهاجرين الأولين الذين صلوا القبلتين، ومن أهل بدر.\nوقوله: (فوجع وجعه). أي مرض مرضه. قال الجوهري: تقول: وجع فلان يوجع وييجع وياجع فهو وجع (^١). قال ابن التين: ورويناه: (فوُجع) بضم الواو.\nوقوله: \"ما يفعل بي\" وروى في الباب الآتي: \"ما يفعل به\".\nقال الداودي: الأول ليس بصحيح، والصحيح هذا؛ لأن (الرسول لا يشك) (^٢). قال:\nوقال ذلك قبل أن يخبر أن أهل بدر يدخلون الجنة.\n_________\n(^١) \"الصحاح\" ٣/ ١٢٩٤.\n(^٢) في (ص ١): (الرسل لا تشك).","vol":"32","page":178},{"text":"<span data-type='title' id=toc-4156>١٤ - (باب) (^١) الحُلْمُ مِنَ الشَّيْطَانِ فَإِذَا حَلَمَ فَلْيَبْصُقْ عَنْ يَسَارِهِ وَلْيَسْتَعِذْ بِاللهِ -﷿</span>-\n٧٠٠٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابن شِهَابٍ، عَنْ أَبِي سَلَمَةَ، أَنَّ أَبَا قَتَادَةَ الأَنْصَارِيَّ -وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - وَفُرْسَانِهِ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «الرُّؤْيَا مِنَ اللهِ، وَالْحُلْمُ مِنَ الشَّيْطَانِ، فَإِذَا حَلَمَ أَحَدُكُمُ الحُلُمَ يَكْرَهُهُ فَلْيَبْصُقْ عَنْ يَسَارِهِ وَلْيَسْتَعِذْ بِاللهِ مِنْهُ، فَلَنْ يَضُرَّهُ». [انظر: ٣٢٩٢ - مسلم: ٢٢٦١ - فتح ١٢/ ٣٩٣]\nذكر فيه حديث أَبِي سَلَمَةَ، أَنَّ أَبَا قَتَادَةَ الأَنْصارِيَّ -وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - وَفُرْسَانِهِ- قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"الرُؤْيَا مِنَ اللهِ .. \". الحديث.\nوقد سلف مع الكلام عليه، ولهذا حذف ابن بطال وغيره هذا الباب.\nواسمه (^٢) الحارث بن ربعي سَلِمِيُّ من بني سَلِمة، ومن فروسيته أنه قتل يوم خيبر عشرين رجلًا؛ فنفله الشارع سلبهم، وقد سلفت قصته في ذلك السلب، وحلف الصديق: لاها الله إذًا لا يعمد إلى أسد من أسد الله يقاتل عن رسوله فتعطي أنت سلبه، فقال - ﵇ -: \"صدق فأعطه أنت إياه\" (^٣).\n_________\n(^١) في (ص ١): فصل.\n(^٢) في هامش الأصل: يعني اسم أبي قتادة.\n(^٣) سلف برقم (٤٣٢١) كتاب: المغازي، باب: قوله تعالى: ﴿وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ﴾، ورواه مسلم (١٧٥١) كتاب: الجهاد والسير، باب: استحقاق القاتل سلب القتيل.","vol":"32","page":179},{"text":"<span data-type='title' id=toc-4157>١٥ - باب اللَّبَنِ في المنام</span>\n٧٠٠٦ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي حَمْزَةُ بْنُ عَبْدِ اللهِ، أَنَّ ابْنَ عُمَرَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِقَدَحِ لَبَنٍ، فَشَرِبْتُ مِنْهُ، حَتَّى إِنِّي لأَرَى الرِّيَّ يَخْرُجُ مِنْ أَظْفَارِي، ثُمَّ أَعْطَيْتُ فَضْلِي». يَعْنِي عُمَرَ. قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: «الْعِلْمَ». [انظر: ٨٢ - مسلم: ٢٣٩١ - فتح ١٢/ ٣٩٣]\nذكر فيه حديث حَمْزَةَ بْنِ عَبْدِ اللهِ، أَنَّ ابن عُمَرَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"بَيْنَا أَنَا نَاِئمٌ أُتِيتُ بِقَدَحِ لَبَنٍ فَشَرِبْتُ مِنْهُ، حَتَّى إِنِّي لأَرى الرِّيَّ يخرج (^١) مِنْ أظافيري، ثُمَّ أَعْطَيْتُ فَضْلِي\". يَعْنِي: عُمَرَ. قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: \"الْعِلْمَ\".\nوقد سلف في كتاب العلم (^٢).\nقال المهلب: رؤيا اللبن في النوم تدل على السنة والفطرة والعلم والقرآن؛ لأنه أول شيء يناله المولود من طعام الدنيا، وهو الذي فتق معاه وبه تقوم حياته، كما تقوم بالعلم حياة القلوب، فهو يشاكل العلم من هذا الوجه، وقد يدل على الحياة؛ لأنها كانت به في الصغر، وقد يدل على الثواب؛ لأنه من نعيم الجنة إذا رئي نهر من لبن، وقد يدل على المال الحلال، وإنما أوله الشارع بالعلم في عمر -والله أعلم- لعلمه صحة فطرته ودينه، والعلم زيادة في الفطرة على أصل معلوم.\n_________\n(^١) في (ص ١): (يجري).\n(^٢) برقم (٨٢).","vol":"32","page":180},{"text":"فصل:\nالري بكسر الراء الاسم، كما قال الداودي، والرواء: الشراب، وبالفتح مصدر. قال الجوهري: روي من الماء بالكسر أروي ريًّا، ورِوًى (ورَيًّا) (^١) أيضًا مثل رَضِي ورضًا (^٢).\nوقوله: \"أظافير\". قال الجوهري: الظفر جمعه أظافر وأظفور وأظافير (^٣).\nوقوله: \"يجري من أظفاري\". قال الداودي: قد يراه من تحت الجلد أو يحسه، فيكون هذا رويًا.\nقلت: وقولهم: (فما أولته؟) أي: فسرته، والتأويل: تفسير ما يئول إليه الشيء، وأولته وتأولته بمعنًى، وفي الحديث الآخر: \"يخرج من أطرافي\" جمع: طرَف بتحريك الراء وهو بمعنًى.\nوترجم عليه:\n_________\n(^١) من هامش الأصل وأعلاها: سقط.\n(^٢) \"الصحاح\" ٦/ ٢٣٦٤.\n(^٣) \"الصحاح\" ٢/ ٧٢٩.","vol":"32","page":181},{"text":"<span data-type='title' id=toc-4158>١٦ - باب إِذَا جَرَى اللَّبَنُ فِي أَطْرَافِهِ أَوْ أَظَافِيرِهِ</span>\n٧٠٠٧ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي حَمْزَةُ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّهُ سَمِعَ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِقَدَحِ لَبَنٍ فَشَرِبْتُ مِنْهُ، حَتَّى إِنِّي لأَرَى الرِّيَّ يَخْرُجُ مِنْ أَطْرَافِي، فَأَعْطَيْتُ فَضْلِي عُمَرَ بْنَ الخَطَّابِ». فَقَالَ مَنْ حَوْلَهُ: فَمَا أَوَّلْتَ ذَلِكَ يَا رَسُولَ اللهِ؟ قَالَ: «الْعِلْمَ». [انظر: ٨٢ - مسلم: ٢٣٩١ - فتح ١٢/ ٣٩٤].","vol":"32","page":182},{"text":"<span data-type='title' id=toc-4159>١٧ - باب القَمِيصِ في المَنَامِ</span>\n٧٠٠٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَبُو أُمَامَةَ بْنُ سَهْلٍ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الخُدْرِيَّ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَمَا أَنَا نَائِمٌ رَأَيْتُ النَّاسَ يُعْرَضُونَ عَلَيَّ وَعَلَيْهِمْ قُمُصٌ مِنْهَا مَا يَبْلُغُ الثَّدْيَ، وَمِنْهَا مَا يَبْلُغُ دُونَ ذَلِكَ، وَمَرَّ عَلَيَّ عُمَرُ بْنُ الْخَطَّابِ وَعَلَيْهِ قَمِيصٌ يَجُرُّهُ». قَالُوا مَا أَوَّلْتَ يَا رَسُولَ اللهِ؟ قَالَ: «الدِّينَ». [انظر: ٢٣ - مسلم: ٢٣٩٠ - فتح ١٢/ ٣٩٥]\nذكر فيه حديث أبي سَعِيدٍ الخُدْريَ - ﵁ - قال: قَالَ رَسُولُ اللهِ - ﷺ -: \"بينا أَنَا نَائِمٌ رَأَيْتُ النَّاسَ يُعْرَضُونَ عَلَيَّ وَعَلَيْهِمْ قُمصٌ مِنْهَا مَا يَبْلُغُ الثَّدْيَ، وَمِنْهَا مَا يَبْلُغُ دُونَ ذَلِكَ، وَمَرَّ عَلَيَّ عُمَرُ بْنُ الخَطَّابِ وَعَلَيْهِ قَمِيصٌ يَجُرُّهُ\". قَالُوا: مَا أَوَّلْتَ يَا رَسُولَ اللهِ؟ قَالَ: \"الدِّينَ\".\nثم ترجم عليه:","vol":"32","page":183},{"text":"<span data-type='title' id=toc-4160>١٨ - باب جَرِّ القَمِيصِ فِي المَنَامِ</span>\n٧٠٠٩ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي أَبُو أُمَامَةَ بْنُ سَهْلٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُ النَّاسَ عُرِضُوا عَلَيَّ، وَعَلَيْهِمْ قُمُصٌ، فَمِنْهَا مَا يَبْلُغُ الثَّدْيَ، وَمِنْهَا مَا يَبْلُغُ دُونَ ذَلِكَ، وَعُرِضَ عَلَيَّ عُمَرُ بْنُ الْخَطَّابِ وَعَلَيْهِ قَمِيصٌ يَجْتَرُّهُ». قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: «الدِّينَ». [انظر: ٢٣ - مسلم: ٢٣٩٠ - فتح ١٢/ ٣٩٥]\nوأصل عبارته للقميص بالعِلم في قوله تعالى: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدبر: ٤] يريد صلاح العمل وتطهير الأحوال التي كانت أهل الجاهلية تستبيحها، هذا قول ابن عباس (^١)، والعرب تقول: فلان نقي الثوب إذا كان صالحًا في دينه. وفيه دليل على أن الرؤيا لا تخرج كلها على نص ما رئيت عليه، وإنما تخرج على ضرب الأمثال، فضرب المثل على الدين بالقميص، وعلى الإيمان والعلم باللبن من أجل اشتراك ذلك في المعاني، وذلك أن القميص يستر العورات كما يستر الدين سيِّئ الأعمال التي كان الناس في حال الكفر يأتونها، وفي حال الجهل يقترفونها، وقد سلف أن اللبن حياة الأجسام كما أن بالعلم حياة القلوب.\nهذا وجه اشتباه المعاني في هذِه الأمثال التي لها ضربت؛ لأن المثل يقتضي المماثلة، فإذا كان مثل لا يماثله فيه لم يصح التعبير، فإن قلت: إذا كان التعبير يقتضي المماثلة فما وجه كون جر القميص في النوم حسنأوجره في (اليقظة) (^٢) منهيًّا عنه وهو من الخيلاء؟\n_________\n(^١) \"تفسير الطبري\" ١٢/ ٢٩٨.\n(^٢) في الأصل: النوم، وما أثبتناه من (ص ١) وهو الصحيح.","vol":"32","page":184},{"text":"فالجواب: أن القميص في الدنيا ستر وزينة كما سماه الله، وهو في الآخرة لباس التقوى، فلما كان في الدنيا حرم منها ما كان مخرجًا إلى الخيلاء والكبرياء التي لا يجمل لمخلوق مربوب ضعيف لاضطراره إلى مدبر يدبره ورازق يرزقه ودافع يدفع عنه ما لا امتناع له منه، ويحميه من الآفات. فوجب أن تكون تلك الزينة في الدنيا معروفة بدليل الذلة وعلامة العبودية. هذا معنى وجوب تقصيرها في الدنيا، ولما خلصت في الآخرة من أن يقترن بها كبر أو يخطر منه خاطر على قلب بشر جعلت لباس التقوى كما سماها الله، فحسن فيها الكمال والجر؛ ولفضولها على الأرض، ودل ذلك الفضل المجرور على بقايا من العلم والدين الذي يخلد بعده، فيكون أثرًا باقيًا خلفه، ولم يكن سبيل إلى أن يكون فيه من معنى الكبر شيء في ذلك الموطن، وليس هذا بما يحمل على أحوال الرائين، وإنما هو أبدًا محمول على جوهر الشيء المرئي، فجوهر القميص في الدنيا بقرينة الجر له كبر وتعاظم، وجوهره في الآخرة بالعلم، والدين، وليس في الآخرة فيه تحليل ولا تحريم، وإنما يحمل الشيء على حال الرائي له إذا تنوع جوهر الشيء المرئي به أو فيه أو عليه في التفسير، وأكثر ما يكون ذلك في الدنيا لاختلاف أحوال أهلها، وقد يكون في الآخرة شيء من ذلك، وليس هذا منه، ولا يجوز أن ينقل جوهر شيء من الثياب ونحوها عما وضعت له في أجل العلم إلا بدليل ناقل لجوهر ذلك الشيء، كمن رأى أحدًا من الأموات في نومه وعليه ثياب يجرها من نار أو متقدة بنار، فيعبرها: أنه كافر كان يلبس في الدنيا ثياب الكبر والتبختر يجرها خيلاء فعوقب في (النار) (^١) بصنعه ذلك في الدنيا أو يُرى عليه ثياب من قطران كما\n_________\n(^١) في الأصل: الدنيا، والمثبت من (ص ١)، وهو الصواب.","vol":"32","page":185},{"text":"قال تعالى فيها، فحينئذ تكون الثياب في الآخرة دليلًا على العذاب، فما كان عليه في الدنيا ولا تكون حينئذٍ لباس زينة ولا لباس تقوى، هذا مما يحمل في الآخرة على أحوال صاحب الرؤيا.\nفصل:\nقوله: (\"فمنها ما يبلغ الثدي\"). ظاهره إطلاق الثدي على الرجل وقد سلف ما فيه، قال ابن فارس: الثدي للمرأة والجمع الثُدى، يذكر ويؤنث وثندؤة الرجل كثدي المرأة وهو مهموز إذا ضم أوله، فإن فتح لم يهمز. ويقال: هو طرف الثدي (^١). وفي \"الصحاح\": الثدي للرجل والمرأة، والجمع: ثُدِيّ، أصله فعول (^٢). فلما اجتمعا حرفا علة، وسبق الأول بالسكون قلبت ياءً وأدغمت في الياء التي بعدها وكسرت الدال؛ لأجل الياء التي بعدها، ويجمع أيضًا ثِدِيّ بكسر الثاء لما بعدها من الكسرة.\n_________\n(^١) \"المجمل\" ١/ ١٥٧.\n(^٢) \"الصحاح\" ٦/ ٢٢٩١.","vol":"32","page":186},{"text":"<span data-type='title' id=toc-4161>١٩ - باب الخُضَرِ فِي المَنَامِ وَالرَّوْضَةِ الْخَضْرَاءِ</span>\n٧٠١٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْجُعْفِيُّ، حَدَّثَنَا حَرَمِيُّ بْنُ عُمَارَةَ، حَدَّثَنَا قُرَّةُ بْنُ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: قَالَ قَيْسُ بْنُ عُبَادٍ: كُنْتُ فِي حَلْقَةٍ فِيهَا سَعْدُ بْنُ مَالِكٍ وَابْنُ عُمَرَ، فَمَرَّ عَبْدُ اللهِ بْنُ سَلَامٍ فَقَالُوا: هَذَا رَجُلٌ مِنْ أَهْلِ الجَنَّةِ. فَقُلْتُ لَهُ: إِنَّهُمْ قَالُوا كَذَا وَكَذَا. قَالَ: سُبْحَانَ اللهِ! مَا كَانَ يَنْبَغِي لَهُمْ أَنْ يَقُولُوا مَا لَيْسَ لَهُمْ بِهِ عِلْمٌ، إِنَّمَا رَأَيْتُ كَأَنَّمَا عَمُودٌ وُضِعَ فِي رَوْضَةٍ خَضْرَاءَ، فَنُصِبَ فِيهَا، وَفِي رَأْسِهَا عُرْوَةٌ وَفِي أَسْفَلِهَا مِنْصَفٌ -وَالمِنْصَفُ: الوَصِيفُ- فَقِيلَ: ارْقَهْ. فَرَقِيتُ حَتَّى أَخَذْتُ بِالْعُرْوَةِ. فَقَصَصْتُهَا عَلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ رَسُولُ اللهِ - ﷺ -: «يَمُوتُ عَبْدُ اللهِ وَهْوَ آخِذٌ بِالْعُرْوَةِ الْوُثْقَى». [انظر: ٣٨١٣ - مسلم: ٢٤٨٤ - فتح\n١٢/ ٣٩٧]\nذكر فيه حديث مُحَمَّدِ بْنِ سِيرِينَ قَالَ: قَالَ قَيْسُ بْنُ عُبَادٍ: كُنْتُ فِي حَلْقَةٍ فِيهَا سَعْدُ بْنُ مَالِكٍ وَابْنُ عُمَرَ، فَمَرَّ عَبْدُ اللهِ بْنُ سَلَامٍ فَقَالُوا: هذا رَجُلٌ مِنْ أَهْلِ الجَنَّةِ .. الحديث، وفيه الروضة الخضراء وأنه قال: \"يَمُوتُ عَبْدُ اللهِ وَهْوَ آخِذٌ بِالْعُرْوَةِ الوُثْقَى\".\nوترجم عليه بعد: باب التعليق بالعروة الوثقى، وقال فيه: وقيل لي: ارقَه. فقلت: لا أستطيع، فأتاني وصيف فرفع ثيابي فَرَقِيتُ .. الحديث.\nوالروضة التي لا يعرف نبتها دالة على العروة الوثقى الإسلام؛ لنضارتها وحسن بهجتها، وقد تأولها بذلك الشارع، وقد تدل من الإسلام على كل مكان فاضل يطاع الله فيه، كقبر رسوله وحِلق الذكر وجوامع الخير وقبور الصالحين؛ لقوله - ﵇ -: \"ما بين قبري ومنبري","vol":"32","page":187},{"text":"روضة من رياض الجنة\" (^١). وقوله: \"ارتعوا في رياض الجنة\". يعني: حلق الذكر (^٢).\nوقوله: \"القبر روضة من رياض الجنة أو حفرة من حفر النار\" (^٣). وقد تدل الروضة على المصحف وعلى كتاب العلم؛ لقولهم: الكتب رياض الحكماء، والعمود دال على كل ما يعتمد عليه كالقرآن والسنن والفقه في الدين، وعلى الفقيه والحاكم والوالد والسيد والزوج والزوجة والمال، ومكان العمود وصفات المنام يستدل على تأويل الأمر وحقيقة التعبير، وكذلك العروة والإِسلام والتوحيد، وهي العروة الوثقى. قال تعالى: ﴿فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى﴾ [البقرة: ٢٥٦]، فأخبر الشارع أن ابن سلام يموت على الإيمان، كما في هذِه الرؤيا؛ من شواهد ذلك حكم له الصحابة بالجنة بحكم الشارع بموته على الإسلام. وقال الداودي: قالوا؛ لأنه كان بدريًّا (^٤).\n_________\n(^١) رواه أحمد ٣/ ٦٤ من حديث أبي سعيد الخدري، بهذا اللفظ، وسلف برقم (١١٩٥) كتاب: فضل الصلاة، باب: فضل ما بين القبر والمنبر من حديث عبد الله ابن زيد المازني بلفظ: \"ما بين بيتي ومنبري .. \". قال الحافظ في \"الفتح\" ٤/ ١٠٠: قوله: \"ما بين بيتي ومنبري .. \" كذا للأكثر، ووقع في رواية ابن عساكر وحده: \"قبري\"، وهو خطأ. وقال شيخ الإسلام ابن تيمية في \"التوسل والوسيلة\" ص ١٢٠: الثابت عنه - ﷺ - أنه قال: \"ما بين بيتي .. \" هذا هو الثابت في \"الصحيح\"، ولكن بعضهم رواه بالمعنى، فقال: \"قبري\" وهو - ﷺ - حين قال هذا لم يكن قد قبر بعد، ولهذا لم يحتج بهذا أحد من الصحابة، إنما تنازعوا في موضع دفنه، ولو كان هذا عندهم لكان نصًّا في محل النزاع. اهـ.\n(^٢) تقدم تخريجه.\n(^٣) قطعة من حديث رواه الترمذي (٢٤٦٠)، وضعفه الألباني في \"ضعيف الجامع\" (١٢٣١).\n(^٤) ورد بهامش الأصل: فيه نظر، لم يكن بدريًّا فيما أعلم. [قلت: وقد ساق الحافظ =","vol":"32","page":188},{"text":"وفيه: القطع بأن كل من مات على الإسلام والتوحيد لله بالجنة، وإن نالت بعضهم عقوبات.\nوقول ابن سلام: (وما كان ينبغي لهم أن يقولوا ما ليس لهم به علم) إنما قاله على سبيل التواضع، وكره أن يشار إليه بالأصابع فيدخله العجب، فيحبط عمله.\nفصل:\nعُبَاد والد قيس- بعين مهملة مضمومة. والحلقة بإسكان اللام، وفي لغة رديئة فتحها. والروضة: الدنيا، والعمود والمعراج: الذي يطلع منه العمل، والحبل: السبب الذي بينه وبين الله، والعروة: عروة الإسلام كما مرَّ.\nوقوله: (وفي أسفلها منصف، والمنصف: الوصيف).\nقال ابن التين: روينا منصف بفتح الميم، وفي بعض النسخ بكسرها. وكذا ضبطه الدمياطي، وكذا هو في كتاب ابن فارس ضبطًا (^١)، قال الهروي: نصفت الرجل فأنا أنصفه نصافة إذا خدمته، والمنصف: الخادم، كما ذكره، والمراد هنا بالوصيف: عون الله له.\nقيل: وفي عبد الله بن سلام نزلت ﴿وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ﴾ [الأحقاف: ١٠] (^٢). وهو من ولد يوسف - ﵇ -.\n_________\n= في \"الفتح\" ١٢/ ٣٩٩ قول الداودي هذا ثم تعقبه بأمرين: أحدهما: أن حكم الصحابة له بالجنة إنما أخذ من الرؤيا التي رآها. وقد أورد الحافظ طرقًا عديدة لها. الثاني -وهو محل الشاهد: قال الحافظ: إنه ليس من أهل بدر أصلًا. والله أعلم].\n(^١) \"مجمل اللغة\" ٣/ ٨٦٩ [نصف].\n(^٢) سلف عن سعد بن أبي وقاص برقم (٣٨٢١) كتاب: مناقب الأنصار، باب: مناقب عبد الله بن سلام.","vol":"32","page":189},{"text":"<span data-type='title' id=toc-4162>٢٠ - باب كَشْفِ المَرْأَةِ فِي المَنَامِ</span>\n٧٠١١ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «أُرِيتُكِ فِي المَنَامِ مَرَّتَيْنِ: إِذَا رَجُلٌ يَحْمِلُكِ فِي سَرَقَةِ حَرِيرٍ فَيَقُولُ: هَذِهِ امْرَأَتُكَ. فَأَكْشِفُهَا فَإِذَا هِيَ أَنْتِ، فَأَقُولُ: إِنْ يَكُنْ هَذَا مِنْ عِنْدِ اللهِ يُمْضِهِ». [انظر: ٣٨٩٥ - مسلم: ٢٤٣٨ - فتح ١٢/ ٣٩٩]\nذكر فيه حديث عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أُرِيتُكِ فِي المَنَامِ مَرَّتَيْنِ: إِذَا رَجُلٌ يَحْمِلُكِ فِي سَرَقَةِ حَرِيرٍ (فَيَقُول) (^١): هذِه امْرَأتكَ. فَأَكْشِفُهَا فَإِذَا هِيَ أَنْتِ، فَأقولُ: إِنْ يَكُنْ هذا مِنْ عِنْدِ اللهِ يُمْضِهِ\".\nوترجم عليه:\n_________\n(^١) في الأصل: (فيقال)، والمثبت من (ص ١).","vol":"32","page":190},{"text":"<span data-type='title' id=toc-4163>٢١ - باب ثِيَابِ الحَرِيرِ فِي المَنَامِ</span>\n٧٠١٢ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، أَخْبَرَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «أُرِيتُكِ قَبْلَ أَنْ أَتَزَوَّجَكِ مَرَّتَيْنِ: رَأَيْتُ الْمَلَكَ يَحْمِلُكِ فِي سَرَقَةٍ مِنْ حَرِيرٍ، فَقُلْتُ لَهُ: اكْشِفْ. فَكَشَفَ فَإِذَا هِيَ أَنْتِ، فَقُلْتُ: إِنْ يَكُنْ هَذَا مِنْ عِنْدِ اللهِ يُمْضِهِ. ثُمَّ أُرِيتُكِ يَحْمِلُكِ فِي سَرَقَةٍ مِنْ حَرِيرٍ، فَقُلْتُ: اكْشِفْ. فَكَشَفَ فَإِذَا هِيَ أَنْتِ، فَقُلْتُ: إِنْ يَكُ هَذَا مِنْ عِنْدِ اللهِ يُمْضِهِ». [انظر: ٣٨٩٥ - مسلم: ٢٤٣٨ - فتح ١٢/ ٣٩٩]\nثم ساقه أطول منه، وقد سلف في النكاح (^١)، وهذِه الرؤيا يحتمل أن تكون قبل النبوة (^٢) في وقت يجوز عليه رؤيا سائر البشر، فلما أوحى إليه خلص رؤياه من الأضغاث، وحرسه في النوم كما حرسه في اليقظة، وجعل رؤياه وحيًا. قاله ابن بطال أولًا. ثم قال: ويحتمل أن تكون بعده، وبعد العلم بأن رؤياه وحي، فعبر عما علم بلفظ يوهم الشك ظاهره ومعناه اليقين، وهذا موجود في لغة العرب، أن يكون اللفظ يخالف معناه كما قال ذو الرمة:\nأيا ظبية الوعساء بين جلاجل .... وبين النقا هل أنت أم أم سالم\nولم يشك أن الظبية ليست بأم سالم، وكما قال جرير:\nألستم خير من ركب المطايا .... وأندى العالمين بطون راحِ\n_________\n(^١) سلف برقمي (٥٠٧٨، ٥١٢٥).\n(^٢) ورد في هامش الأصل: إنما كانت بعد النبوة، وبعد وفاة خديجة كما جاء في الحديث الذي أخرجه. قال ابن عبد البر في ترجمة عائشة في \"الاستيعاب\" ما لفظه: وكان رسول الله - ﷺ - قد أري عائشة - ﵂ - في المنام في سرقة من حرير مُتوفَّى خديجة - ﵂ -.\nانظر: \"الاستيعاب\" ٤/ ٤٣٦.","vol":"32","page":191},{"text":"فعبر عما هو قاطع عليه وعالم به بلفظ ظاهرُه الشك والمسألة عما لا يقطع عليه، فكذلك قوله: \"إن كان هذا من عند الله يمضه\" وقد علم أنه كان من عنده لا محالة (^١).\nفصل:\nرؤية المرأة في المنام تحتمل وجوهًا، منها: أن يدل على أن امرأة تكون له في اليقظة تشبه التي رأى في المنام، كما رأيت رؤية الشارع هذِه، وقد تدل على الدنيا والمنزلة فيها، والسعة في الرزق، وهو أصل عند المعبرين في ذلك، وقد تدل المرأة أيضًا على فتنة بما يقترن إليها من دلائل ذلك.\nفصل:\nوثياب الحرير يدل اتخاذها للنساء في الرؤيا على النكاح، وعلى الأزواج، وعلى العز والغنى وعلى الشحم، ولبس الذهب واللباس دال على جسم لابسه؛ لأنه محله، ومشتمل عليه، ودافع عنه فهو معبر عنه؛ لا سيما أن اللباس في غالب الناس دال على أقدارهم وأحوالهم ومذاهبهم وأجناسهم، فيعرف كل جنس بلبسه وزيه من العرب والعجم والأغنياء والفقراء، ولا خير في ثياب الحرير للرجال، وهي صالحة في الجاه والسلطان وسعة المال.\nفصل:\nقوله: (في سرقة) السرقة شقة الحرير، وقوله: (من حرير). على معنى التأكيد؛ كقوله: ﴿أَسَاوِرَ مِنْ ذَهَبٍ﴾ [الكهف: ٣١] وإن كان السوار لا يكون إلا من ذهب فإن كان من فضة. فقلب، أو قرون أو عاج فَمَسَكَةٌ.\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٥٣٤ - ٥٣٥.","vol":"32","page":192},{"text":"فصل:\nتزوج عائشة - ﵂ - بنت ست سنين أو سبع، وأدخلت عليه بنت تسع بعد مقدمه المدينة بثمانية أشهر، كذا ذكره الشيخ أبو محمد في \"جامع مختصره\". وقال الداودي: في سنة اثنتين، ومكثت عنده تسعًا، وعاشت بعده ثمانية وأربعين سنة، فإنها ماتت في رمضان سنة ثمان وخمسين.","vol":"32","page":193},{"text":"<span data-type='title' id=toc-4164>٢٢ - باب المَفَاتِيحِ فِي اليَدِ</span>\n٧٠١٣ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْر، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بُعِثْتُ بِجَوَامِعِ الْكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَبَيْنَا أَنَا نَائِمٌ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ، فَوُضِعَتْ فِي يَدِي». قَالَ مُحَمَّدٌ: وَبَلَغَنِي أَنَّ جَوَامِعَ الكَلِمِ أَنَّ اللهَ يَجْمَعُ الأُمُورَ الْكَثِيرَةَ الَّتِي كَانَتْ تُكْتَبُ فِي الْكُتُبِ قَبْلَهُ فِي الأَمْرِ الوَاحِدِ وَالأَمْرَيْنِ. أَوْ نَحْوَ ذَلِكَ. [انظر: ٢٩٧٧ - مسلم: ٥٢٣ - فتح ١٢/ ٤٠٠]\nذكر فيه حديث ابن شِهَابٍ، عن سَعِيدٍ، عن أبي هُرَيْرَةَ قَالَ: قال رَسُولُ اللهِ - ﷺ -: \"بُعِثْتُ بِجَوَامِعٍ الكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَبَيْنَا أَنَا نَائِمٌ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ فوُضِعَتْ فِي يَدِي\".\nقَالَ مُحَمَّدٌ -يعني: ابن شهاب- وَبَلَغَنِي أَنَّ جَوَامِعَ الكَلِمِ أَنَّ اللهَ يَجْمَعُ الأُمُورَ الكَثِيرَةَ التِي كَانَتْ تُكْتَبُ فِي الكُتُب قَبْلَهُ فِي الأَمْرِ الوَاحِدِ وَالأَمْرَيْنِ أَوْ نَحْوَ ذَلِكَ.\nوقال الهروي: يعني: القرآن. وقال القيرواني: والمفتاح يدل على السلطان وعلى المال والحكمة والعلم والصلاح، فإن كان مفتاح الجنة نال سلطانًا عظيمًا في الدين، أو علمًا كبيرًا من أعمال البر، أو يجد كنزًا أو مالًا حلالًا ميراثًا، وإن كان مفتاح الكعبة حجب سلطانًا أو إمامًا، ثم قس على هذا سائر المفاتيح وجواهرها. وقال الكرماني: وقد يكون إذا فتح به بابًا دعاء يستجاب له.","vol":"32","page":194},{"text":"<span data-type='title' id=toc-4165>[٢٣ - باب التَّعْلِيقِ بِالْعُرْوَةِ وَالْحَلْقَةِ]</span> (^١)\n٧٠١٤ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَزْهَرُ، عَنِ ابْنِ عَوْنٍ ح. وَحَدَّثَنِي خَلِيفَةُ، حَدَّثَنَا مُعَاذٌ، حَدَّثَنَا ابْنُ عَوْنٍ، عَنْ مُحَمَّدٍ، حَدَّثَنَا قَيْسُ بْنُ عُبَادٍ، عَنْ عَبْدِ اللهِ بْنِ سَلَامٍ قَالَ: رَأَيْتُ كَأَنِّي فِي رَوْضَةٍ، وَسَطَ الرَّوْضَةِ، عَمُودٌ فِي أَعْلَى العَمُودِ عُرْوَةٌ، فَقِيلَ لِي: ارْقَهْ. قُلْتُ: لَا أَسْتَطِيعُ. فَأَتَانِي وَصِيفٌ فَرَفَعَ ثِيَابِي فَرَقِيتُ، فَاسْتَمْسَكْتُ بِالْعُرْوَةِ، فَانْتَبَهْتُ وَأَنَا مُسْتَمْسِكٌ بِهَا، فَقَصَصْتُهَا عَلَى النَّبِيِّ - ﷺ - فَقَالَ: «تِلْكَ الرَّوْضَةُ رَوْضَةُ الإِسْلَامِ، وَذَلِكَ الْعَمُودُ عَمُودُ الإِسْلَامِ، وَتِلْكَ الْعُرْوَةُ عُرْوَةُ الْوُثْقَى، لَا تَزَالُ مُسْتَمْسِكًا بِالإِسْلَامِ حَتَّى تَمُوتَ». [انظر: ٣٨١٣ - مسلم: ٢٤٨٤ -\nفتح ١٢/ ٤٠١]\n_________\n(^١) لم يذكر المؤلف هذا الباب هنا، وأشار إليه في باب: الخُضر في المنام، السالف قريبًا، وقال: إنه يأتي بعد.","vol":"32","page":195},{"text":"<span data-type='title' id=toc-4166>٢٤ - باب عَمُودِ الفُسْطَاطِ</span>\nثم قال:","vol":"32","page":196},{"text":"<span data-type='title' id=toc-4167>٢٥ - باب الإِسْتَبْرَقِ وَدُخُولِ الجَنَّةِ فِي المَنَامِ </span>(^١)\n٧٠١٥ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: رَأَيْتُ فِي الْمَنَامِ كَأَنَّ فِي يَدِى سَرَقَةً مِنْ حَرِيرٍ لَا أَهْوِى بِهَا إِلَى مَكَانٍ فِي الْجَنَّةِ إِلاَّ طَارَتْ بِي إِلَيْهِ، فَقَصَصْتُهَا عَلَى حَفْصَةَ. [انظر: ٤٤٠ - مسلم: ٢٤٧٨ - فتح ١٢/ ٤٠٣]\n\n٧٠١٦ - فَقَصَّتْهَا حَفْصَةُ عَلَى النَّبِيِّ - ﷺ - فَقَالَ: «إِنَّ أَخَاكِ رَجُلٌ صَالِحٌ». أَوْ\nقَالَ: «إِنَّ عَبْدَ اللهِ رَجُلٌ صَالِحٌ». [انظر: ١١٢٢ - مسلم: ٢٤٧٨ - فتح ١٢/ ٤٠٣]\nذكر فيه حديث ابن عُمَرَ - ﵄ -: رَأَيْتُ فِي المَنَامِ كَأَنَّ فِي يَدِي سَرَقَةً مِنْ حَرِيرٍ لَا أُهْوِي بِهَا إِلَى مَكَانٍ فِي الجَنَّةِ إِلَّا طَارَتْ بِي إِلَيْهِ، فَقَصَصْتُهَا عَلَى حَفْصَةَ. فَقَصَّتْهَا حَفْصَةُ عَلَى رسول الله - ﷺ - فَقَالَ: \" (أخوكِ) (^٢) رَجُلٌ صَالِحٌ\". أَوْ قَالَ: \"إِنَّ عَبْدَ اللهِ رَجُلٌ صَالِحٌ\".\nالشرح:\nما ذكرناه من الترجمة من ذكر باب عقب باب هو ما في الأصول، وأما ابن بطال فجعلهما واحدًا (^٣) حذف الأول ابن التين.\nو(لا أهوي) هو بضم الهمزة من قولهم: أهويت بالشيء إذا أومأت إليه. قال الأصمعي: أهويت بالشيء إذا أومأت إليه، ويقال: أهويت له بالسيف.\n_________\n(^١) ورد بها مش الأصل: باب: عمود الفسطاط تحت وسادته. باب: الاستبرق ودخول الجنة في المنام. كذا في أصلنا، الدمشقي والقاهري.\n(^٢) كذا في الأصل وفي اليونينية ٩/ ٣٧ \"إن أخاك\" دون تعليق عليها.\n(^٣) \"شرح ابن بطال\" ٩/ ٥٣٦.","vol":"32","page":197},{"text":"وفيه من الفوائد النيابة في تعبير الرؤيا. قال المهلب: السرقة الكِلة، وهي كالهودج عند العرب، وكون عمودها في يد ابن عمر - ﵄ - دليل على الإسلام، وطن بها الدين والعلم بالشريعة الذي به يرزق التمكن من الجنة حيث شاء، وقد يعبر بالحرير هنا عن شرف الدين والعلم؛ لأنه أشرف ملابس الدنيا، فكذلك العلم بالدين أشرف العلوم، ودخول الجنة منامًا دال على دخولها في اليقظة؛ لأن من بعض وجوه الرؤيا وجهًا يكون في اليقظة كما يُرى أيضًا، وقد يكون دخولها الدخول في الإسلام الذي هو سببها؛ لأن من دخله دخلها كما قال تعالى: ﴿فَادْخُلِي فِي عِبَادِي (٢٩) وَادْخُلِي جَنَّتِي (٣٠)﴾ [الفجر: ٢٩ - ٣٠]، وظهر أن السرقة قوة يرزقه الله على التمكن من الجنة حيث شاء، كما أكرم الله جعفرًا بالطيران فيها.\nوفي الحديث: \"إنما نسمة المؤمن طائر تعلق من شجر الجنة\" (^١)، فإن قلت: كيف ترجم عمود فسطاط تحت وسادته، ولم يذكرها في الحديث؟ قلت: كأنه رأى حديث السرقة أكمل بما ذكره في كتابه.\nوفيه: أن السرقة مضروبة في الأرض على عمود كالخباء، وأن ابن عمر اقتلعها من عمودها فوضعها تحت وسادته، وقام هو بالسرقة يمسكها، وهي كالهودج من إستبرق ولا ينوي (مكانًا من) (^٢) الجنة إلا طارت إليه، ولم يرض سنده بهذِه الزيادة فلم يذكره، وأدخله في كتابه من طريق وثقه، وقد فعل في كتابه مثل هذا كثيرًا. فقال: باب: إذا حرق المشرك المسلم هل يحرق؟ ثم أدخل فيه سمل الرعاة،\n_________\n(^١) رواه النسائي ٤/ ١٠٨، وابن ماجه (٤٢٧١)، ومالك في \"الموطأ\" ص ١٦٤ من حديث كعب بن مالك. وصححه الألباني في \"صحيح الجامع\" (٢٣٧٣).\n(^٢) في (ص ١): (موضعًا في).","vol":"32","page":198},{"text":"وإنما ترجم بذلك؛ ليدل أن ذلك من فعلهم مروي، وكما فعل بقول سهل بن أبي حثمة في الأوسق الموسقة في باب: العرايا. فتركه ليبين سنده أولًا ثم أعجلته المنية عن تهذيب كتابه، كذا أجاب به المهلب (^١).\n_________\n(^١) نقله عنه ابن بطال ٩/ ٥٣٧.","vol":"32","page":199},{"text":"<span data-type='title' id=toc-4168>٢٦ - باب القَيْدِ فِي المَنَامِ</span>\n٧٠١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ صَبَّاحٍ، حَدَّثَنَا مُعْتَمِرٌ، سَمِعْتُ عَوْفًا، حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا اقْتَرَبَ الزَّمَانُ لَمْ تَكَدْ تَكْذِبُ رُؤْيَا الْمُؤْمِنِ، وَرُؤْيَا المُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ.» قَالَ مُحَمَّدٌ: وَأَنَا أَقُولُ هَذِهِ قَالَ: وَكَانَ يُقَالُ: الرُّؤْيَا ثَلَاثٌ: حَدِيثُ النَّفْسِ، وَتَخْوِيفُ الشَّيْطَانِ، وَبُشْرَى مِنَ اللهِ، فَمَنْ رَأَى شَيْئًا يَكْرَهُهُ فَلَا يَقُصُّهُ عَلَى أَحَدٍ، وَلْيَقُمْ فَلْيُصَلِّ. قَالَ: وَكَانَ يُكْرَهُ الْغُلُّ فِي النَّوْمِ، وَكَانَ يُعْجِبُهُمُ القَيْدُ، وَيُقَالُ: القَيْدُ\nثَبَاتٌ فِي الدِّينِ. وَرَوَى قَتَادَةُ وَيُونُسُ وَهِشَامٌ وَأَبُو هِلَالٍ، عَنِ ابْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَأَدْرَجَهُ بَعْضُهُمْ كُلَّهُ فِي الْحَدِيثِ، وَحَدِيثُ عَوْفٍ أَبْيَنُ. وَقَالَ يُونُسُ: لَا أَحْسِبُهُ إِلاَّ عَنِ النَّبِيِّ - ﷺ - فِي الْقَيْدِ. قَالَ أَبُو عَبْدِ اللهِ: لَا تَكُونُ الأَغْلَالُ إِلاَّ فِي الأَعْنَاقِ. [انظر: ٦٩٨٨ - مسلم: ٢٢٦٣ - فتح ١٢/ ٤٠٤]\nذكر فيه حديث عوف، عن مُحَمَّدِ بْنِ سِيرِينَ أَنَّهُ سَمِعَ أَبَا هُرَيْرَة - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا اقْتَرَبَ الزَّمَانُ لَمْ تَكَدْ تَكْذِبُ رُؤْيَا المُؤْمِنِ، وَرُؤْيَا المُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ، وما كان من النبوة فإنه لا يكذب\" قَالَ مُحَمَّدٌ: وَأَنَا أَقُولُ: هذِه (الأمة) (^١). قَالَ: وَكَانَ يُقَالُ: الرُّؤْيَا ثَلَاثٌ: حَدِيثُ النَّفْسِ، وَتَخْوِيفُ الشَّيْطَانِ، وَبُشْري مِنَ اللهِ، فَمَنْ رَأى شَيْئًا يَكْرَهُهُ فَلَا يَقُصُّهُ عَلَى أَحَدٍ، وَلْيَقُمْ فَلْيُصَلِّ. قَالَ: وَكَانَ يُكْرَهُ الغُلُّ فِي النَّوْمِ، وَكَانَ يُعْجِبُهُمُ القَيْدُ، وُيقَالُ: القَيْدُ ثَبَاتٌ فِي الدِّينِ. رواه قَتَادَةُ وُيونُسُ وَهِشَامٌ وَأَبُو هِلَالٍ -وهو محمد بن سليم الراسبي-، عَنِ ابن سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ رسول الله - ﷺ - وَأَدْرَجَهُ بَعْضُهُمْ كُلَّهُ فِي الحَدِيثِ، وَحَدِيثُ عَوْفٍ أَبْيَنُ.\n_________\n(^١) ورد في هامش الأصل: سيأتي الكلام في آخر الباب على هذِه اللفظة فاعلمه.","vol":"32","page":200},{"text":"وَقَالَ يُونُسُ: لَا أَحْسِبُهُ إِلَّا عَن رسول الله - ﷺ - فِي القَيْدِ. قَالَ أَبُو عَبْدِ اللهِ:\nلَا تكون الأَغْلَالُ إِلَّا فِي الأَعْنَاقِ.\nالشرح:\nكأن المراد بقوله: (وأدرجه بعضهم كله في الحديث) أي: نسبه إلى رسول الله - ﷺ - أيوب بن أبي تميمة، فإن مسلمًا أخرجه عن محمد ابن أبي عمر: ثنا عبد الوهاب الثقفي، عنه، عن ابن سيرين كله. قال: ولا تحدث بها الناس. قال: وأحب القيد وأكره الغل، والقيد ثبات في الدين، فلا أدري أهو في الحديث أم قاله محمد بن سيرين؟ ثم قال: وحدثنا محمد بن رافع: ثنا عبد الرزاق: أنا معمر، عن أيوب بهذا الإسناد. وقال في الحديث: قال أبو هريرة: فيعجبني القيد وأكره الغل، والقيد ثبات في الدين. وحدثني أبو الربيع، ثنا حماد، عن أيوب وهشام، عن محمد، عن أبي هريرة - ﵁ - قال: إذا اقترب الزمان .. وساق الحديث، ولم يذكر فيه رسول الله - ﷺ -. وحدثنا إسحاق بن إبراهيم، ثنا معاذ بن هشام، حدثني أبي، عن قتادة، عن محمد بن سيرين، عن أبي هريرة - ﵁ -، عن رسول الله - ﷺ -، وأدرج في الحديث قوله: وأكره الغل .. إلى آخره، ولم يذكر: \"الرؤيا جزء من ستة وأربعين جزءًا\" (^١).\nوأخرج الترمذي -وقال: حديث صحيح- من حديث سعيد، عن قتادة، عن أبي هريرة - ﵁ - رفعه: \"الرؤيا ثلاث: رؤيا حق، ورؤيا يحدث الرجل بها نفسه، ورؤيا تحزين من الشيطان، فمن رأى ما يكره فليقم فليصل\". وكان أبو هريرة يقول: يعجبني القيد وأكره الغل، القيد\n_________\n(^١) مسلم (٢٢٦٣).","vol":"32","page":201},{"text":"ثبات في الدين، وكان يقول: لا تقص الرؤيا إلا على عالم أو ناصح (^١).\nوقال المهلب: وروي عن رسول الله - ﷺ -: \"القيد ثبات في الدين\" من رواية قتادة ويونس وغيرهم. وتفسير ذلك أنه يمنع الخطايا ويصد عنها. وروى ابن ماجه من حديث وكيع، عن أبي بكر الهذلي، عن ابن سيرين فذكر قصة القيد (مرفوعة) (^٢). وروى الخطيب في كتابه \"الفصل والوصل\" من حديث علي بن عاصم، عن خالد وهشام، عن محمد، عن أبي هريرة - ﵁ - مرفوعًا: إذا اقترب الزمان. الحديث كله مرفوعًا، ومن حديث يزيد بن زريع، عن سعيد، عن قتادة، عن محمد. وفيه: وكان يقول: \"أكره الغل، ويعجبني القيد، القيد ثبات في الدين\". وكان يقول: \"إذا رأى أحدكم شيئًا يكرهه فليقم فليصل\".\nقال الخطيب: كذا روى يزيد، قصر عن سياقة خالد وهشام عن محمد التي (بدأ بها) (^٣). وروى عبد الوهاب عن أيوب، عن محمد مثل رواية خالد وهشام، وقال الخطيب: جاء في هذِه الأحاديث التي ذكرناها جميع هذا المتن من قول رسول الله - ﷺ - وليس هو كذلك؛ لأن ذكر القيد والغل قول أبي هريرة أدرج في الحديث، وبينه معمر في روايته عن أيوب عن محمد، ورواه عوف بن أبي جميلة، عن محمد فذكر أن أول المتن إلى قوله: \"جزء من ستة وأربعين جزءًا من النبوة\" مرفوعًا، وأما ما بعده فمن كلام ابن سيرين (^٤).\n_________\n(^١) \"سنن الترمذي\" (٢٢٨٠) وإسناده: .. حدثنا سعيد، عن قتادة، عن محمد بن سيرين، عن أبي هريرة. وانظر: \"الصحيحة\" (٣٠١٤).\n(^٢) من (ص ١). وانظر: \"سنن ابن ماجه\" (٣٩٢٦).\n(^٣) كذا في الأصل، وفي \"الفصل للوصل\": (بد أنا بها).\n(^٤) \"الفصل للوصل\" ١/ ٢١٢ - ٢١٤.","vol":"32","page":202},{"text":"قلت: فهذا يُري مخالفة مسلم، وغيرِه البخاريَّ في الذي ذكره. وكذا مخالفة الترمذي لما ذكره في القيد.\nفصل:\nقد ينصرف القيد على وجوه؛ فمن رآه في رجله وهو مسافر أقام بذلك الموضع إلا أن يرى ذلك قد حل عنه، وكذلك من رأى قيدًا في رجله في مسجد أو في موضع ينسب إلى الخير فإنه دين ولزوم لطاعة ربه وعبادة له، فإن رآه مريض أو مسجون أو (مكروه) (^١) فهو طول بقائه فيه، وكذلك إن رآه صاحب دنيا فهو طول بقائه فيها.\nفصل:\nوكره الغل؛ لأن الله تعالى أخبر أنه من صفات أهل النار، فقال: ﴿إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ﴾ الآية [غافر: ٧١]، فقد يدل على الكفر وقد يكون الغل امرأة سوء، تشين حليلها، وأما غل اليدين (دون) (^٢) العنق فهو كفها عن الشر، فإن كان مع القيد غلٌ غلب المكروه؛ لأنها صفة المدينين، ويدلس الغل علي (الوالايات) (^٣) إذ كانت معه قرائن، كما روي أن كل وال يحشر مغلولًا حتى يطلقه عدله.\nفصل:\nمعنى: (\"اقترب الزمان\") فيه أقوال: إذا دنا قيام الساعة، قال ابن بطال: معناه -والله أعلم-: إذا اقتربت الساعة، وقبض أكثر العلم، ودرست معالم الديانة بالهرج والفتنة، فكان الناس على فترة من\n_________\n(^١) ورد في هامش الأصل: لعله مكروب.\n(^٢) في (ص ١): لغير.\n(^٣) كذا في الأصل، ولعلها: الولايات.","vol":"32","page":203},{"text":"الرسل يحتاجون إلى مذكر ومجدد لما درس من الدين، كما كانت الأمم قبلنا تذكر بالنبوة، فلما كان نبينا - عليه أفضل الصلاة والسلام - خاتم الرسل وما بعده من الزمان ما يشبه الفترة عوضوا بما منع من النبوة بعده بالرؤيا الصادقة التي هي جزء من كذا الآتية بالتبشير والإنذار.\nثانيها: قاله أبو داود، ومعناه تقارب (الزمان) (^١) زمان الليل والنهار وقت استوائهما أيام الربيع، وذلك عند اعتدال الليل وإدراك الثمار وبيعها، والمعبرون يزعمون أن أصدق الأزمان لوقوع التعبير انفتاق الأنوار، ووقت بيع الثمار وإدراكها، وهما الوقتان اللذان يتقارب الزمان فيهما، ويعتدل الليل والنهار (^٢).\nقال ابن بطال: والأول هو الصواب الذي أراده الشارع؛ لأنه قد روي مرفوعًا عنه من طريق معمر، عن أيوب، عن ابن سيرين، عن أبي هريرة - ﵁ - رفعه: \"في آخر الزمان لا تكذب رؤيا المؤمن، وأصدقهم رؤيا أصدقهم حديثًا\" (^٣).\nثالثها: تقصر الساعات والأيام والليالي، ذكره الداودي في تفسير قوله - ﵇ -: \"يتقارب الزمان وينقص (العلم) (^٤) \" (^٥).\n_________\n(^١) من (ص ١).\n(^٢) \"شرح ابن بطال\" ٩/ ٥٣٩.\n(^٣) السابق. والحديث رواه: مسلم (٢٢٦٣) من طريق عبد الوهاب الثقفي عن أيوب عن محمد بن سيرين عن أبي هريرة بلفظ: \"إذا اقترب الزمان لم تكد رؤيا المؤمن تكذب .. \" ورواه من الطريق الذي ذكره ابن بطال - الترمذي (٢٢٩١) وقال: وقد روى عبد الوهاب هذا الحديث عن أيوب مرفوعًا، ورواه حماد بن زيد عن أيوب ووقفه.\n(^٤) في (ص ١): الزمان.\n(^٥) سلف برقم (٦٠٣٧) في الأدب، باب حسن الخلق والسخاء وما يكره من البخل.","vol":"32","page":204},{"text":"فصل:\nوأما قول ابن سيرين: (أنا أقول: هذِه الأمة) فتأويله -والله أعلم- أنه لما كان عنده معنى قوله: \"رؤيا المؤمن .. \" إلى آخره، ويراد به رؤيا الرجل الصالح؛ (لقوله - ﵇ -: \"الرؤيا الحسنة يراها الرجل الصالح\") (^١) .. الحديث، وقال: \"إذا اقترب الزمان لم تكد تكذب رؤيا المؤمن\".\nخشي ابن سيرين أن يتأول معناه أن عند تقارب الزمان لا تصدق إلا رؤيا الصالح المستكمل الإيمان خاصة، فقال: (وأنا أقول: هذِه الأمة)، أنه تصدق رؤيا هذِه الأمة كلها؛ صالحها وفاجرها، فيكون صدق رؤياهم زاجرًا لهم وحجة عليهم لدروس أعلام الدين، وطمس آثاره بموت العلماء وظهور المنكر (^٢).\nوما ذكرته من قولهم: (الأمة) بعد (هذا) كذا في كتاب ابن بطال أصلًا وشرحًا، والذي في الأصول حذف لفظ (الأمة) كما سقته. وقد قال الخطيب: إن الإدراج إنما هو من قول محمد لا من قول غيره خلاف ما سلف عن الترمذي، فكأن محمدًا (قال) (^٣) لما انتهى الحديث المرفوع: وأنا أقول هذِه المقالة. وهو أوضح مما ذكره ابن بطال.\nفصل:\nوقول البخاري: لا تكون الأغلال إلا في الأعناق) كأنه أراد أصله، فقد قال ابن سيده في \"مجمله\" وغيره: الغل جامعة تُوضع في العنق\n_________\n(^١) من (ص ١).\n(^٢) \"شرح ابن بطال\" ٩/ ٥٣٩ - ٥٤٠.\n(^٣) من (ص ١).","vol":"32","page":205},{"text":"أو اليد، والجمع: أغلال لا يكسَّر على غير ذلك (^١). وفي \"الجامع\": واليد مغلولة أي: مجعولة في الغل، قال تعالى: ﴿غُلَّتْ أَيْدِيهِمْ﴾ [المائدة: ٦٤].\n_________\n(^١) \"المحكم\" ٥/ ٢٢٢ لابن سيده.\nوقال المصنف -﵀- في \"مجمله\" وهو خطأ أو تحريف فهو \"محكمه\".","vol":"32","page":206},{"text":"<span data-type='title' id=toc-4169>٢٧ - باب العَيْنِ الجَارِيَةِ فِي المَنَامِ</span>\n٧٠١٨ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ الله، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ خَارِجَةَ بْنِ زَيْدِ بْنِ ثَابِتٍ، عَنْ أُمِّ الْعَلَاءِ -وَهْيَ امْرَأَةٌ مِنْ نِسَائِهِمْ بَايَعَتْ رَسُولَ اللهِ - ﷺ - قَالَتْ: طَارَ لَنَا عُثْمَانُ بْنُ مَظْعُونٍ فِي السُّكْنَى حِينَ اقْتَرَعَتِ الأَنْصَارُ عَلَى سُكْنَى الْمُهَاجِرِينَ، فَاشْتَكَى فَمَرَّضْنَاهُ حَتَّى تُوُفِّيَ، ثُمَّ جَعَلْنَاهُ فِي أَثْوَابِهِ، فَدَخَلَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - فَقُلْتُ: رَحْمَةُ اللهِ عَلَيْكَ أَبَا السَّائِبِ، فَشَهَادَتِي عَلَيْكَ لَقَدْ أَكْرَمَكَ اللهُ. قَالَ: «وَمَا يُدْرِيكِ؟». قُلْتُ: لَا أَدْرِي وَاللهِ. قَالَ: «أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، إِنِّي لأَرْجُو لَهُ الخَيْرَ مِنَ اللهِ، وَاللهِ مَا أَدْرِي -وَأَنَا رَسُولُ اللهِ- مَا يُفْعَلُ بِي وَلَا بِكُمْ». قَالَتْ أُمُّ الْعَلَاءِ: فَوَاللهِ لَا أُزَكِّى أَحَدًا بَعْدَهُ. قَالَتْ: وَرَأَيْتُ لِعُثْمَانَ فِي النَّوْمِ عَيْنًا تَجْرِي، فَجِئْتُ رَسُولَ اللهِ - ﷺ - فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ: «ذَاكِ عَمَلُهُ يَجْرِي لَهُ».\n[انظر: ١٢٤٣ - فتح ١٢/ ٤١٠]\nسلف حديثه (^١).\n_________\n(^١) برقم (١٢٤٣).","vol":"32","page":207},{"text":"<span data-type='title' id=toc-4170>٢٨ - باب نَزْعِ المَاءِ مِنَ الْبِئْرِ حَتَّى يَرْوَى النَّاسُ</span>\nرَوَاهُ أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٦٦٤]\n\n٧٠١٩ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ كَثِيرٍ، حَدَّثَنَا شُعَيْبُ بْنُ حَرْبٍ، حَدَّثَنَا صَخْرُ بْنُ جُوَيْرِيَةَ، حَدَّثَنَا نَافِعٌ، أَنَّ ابْنَ عُمَرَ - ﵄ - حَدَّثَهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَا أَنَا عَلَى بِئْرٍ أَنْزِعُ مِنْهَا إِذْ جَاءَ أَبُو بَكْرٍ وَعُمَرُ، فَأَخَذَ أَبُو بَكْرٍ الدَّلْوَ فَنَزَعَ ذَنُوبًا أَوْ ذَنُوبَيْنِ، وَفِي نَزْعِهِ ضَعْفٌ، فَغَفَرَ اللهُ لَهُ، ثُمَّ أَخَذَهَا ابْنُ الْخَطَّابِ مِنْ يَدِ أَبِي بَكْرٍ فَاسْتَحَالَتْ فِي يَدِهِ غَرْبًا، فَلَمْ أَرَ عَبْقَرِيًّا مِنَ النَّاسِ يَفْرِى فَرْيَهُ حَتَّى ضَرَبَ النَّاسُ بِعَطَنٍ». [انظر: ٣٦٣٤ - مسلم: ٢٣٩٣ - فتح ١٢/ ٤١٢]\nذكره من حديث صخر بن جويرية، عن نافع، عن ابن عمر - ﵄ -.\nثم ترجم:","vol":"32","page":208},{"text":"<span data-type='title' id=toc-4171>٢٩ - باب نَزْعِ الذَّنُوبِ وَالذَّنُوبَيْنِ مِنَ البِئْرِ بِضَعْفٍ</span>\n٧٠٢٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُس، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مُوسَى، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنْ رُؤْيَا النَّبِيِّ - ﷺ - فِي أَبِي بَكْرٍ وَعُمَرَ قَالَ: «رَأَيْتُ النَّاسَ اجْتَمَعُوا، فَقَامَ أَبُو بَكْرٍ فَنَزَعَ ذَنُوبًا أَوْ ذَنُوبَيْنِ، وَفِي نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ، ثُمَّ قَامَ ابْنُ الخَطَّابِ فَاسْتَحَالَتْ غَرْبًا، فَمَا رَأَيْتُ مِنَ النَّاسِ يَفْرِي فَرْيَهُ، حَتَّى ضَرَبَ النَّاسُ بِعَطَنٍ». [انظر: ٣٦٣٤ - مسلم: ٢٣٩٣ - فتح ١٢/ ٤١٤]\n\n٧٠٢١ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنِي اللَّيْثُ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَعِيدٌ، أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي عَلَى قَلِيبٍ وَعَلَيْهَا دَلْوٌ، فَنَزَعْتُ مِنْهَا مَا شَاءَ اللهُ، ثُمَّ أَخَذَهَا ابْنُ أَبِي قُحَافَةَ فَنَزَعَ مِنْهَا ذَنُوبًا أَوْ ذَنُوبَيْنِ، وَفِي نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ، ثُمَّ اسْتَحَالَتْ غَرْبًا فَأَخَذَهَا عُمَرُ بْنُ الْخَطَّابِ، فَلَمْ أَرَ عَبْقَرِيًّا مِنَ النَّاسِ يَنْزِعُ نَزْعَ عُمَرَ بْنِ الْخَطَّابِ حَتَّى ضَرَبَ النَّاسُ بِعَطَنٍ». [انظر: ٣٦٦٤ - مسلم: ٢٣٩٢ - فتح ١٢/ ٤١٤]\nثم ساق من حديث زُهَيْرٍ، حَدَّثنَا مُوسَى، عَنْ سَالِمٍ، عَنْ أَبِيهِ.\nوالإسماعيلي ساقه من حديث عاصم، حدثنا ابن جريج، أخبرني سالم، لم يذكر عن أبيه.\nثم ساق حديث أبي هُرَيْرَةَ - ﵁ -.\nثم ترجم:","vol":"32","page":209},{"text":"<span data-type='title' id=toc-4172>٣٠ - باب الاسْتِرَاحَةِ فِي المَنَامِ</span>.\n٧٠٢٢ - حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُ أَنِّي عَلَى حَوْضٍ أَسْقِي النَّاسَ، فَأَتَانِي أَبُو بَكْرٍ فَأَخَذَ الدَّلْوَ مِنْ يَدِي لِيُرِيحَنِي، فَنَزَعَ ذَنُوبَيْنِ وَفِي نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ، فَأَتَى ابْنُ الخَطَّابِ فَأَخَذَ مِنْهُ، فَلَمْ يَزَلْ يَنْزِعُ حَتَّى تَوَلَّى النَّاسُ وَالْحَوْضُ يَتَفَجَّرُ». [انظر ٣٦٦٤ - مسلم: ٢٣٩٢ - فتح ١٢/ ٤١٥]\nثم ساق حديث أبي هريرة - ﵁ - أيضًا.\nقال الخطابي: هو مثل في تأويله، وإنما يراد بالمثل تقريب علم الشيء وإيضاحه بذكر نظيره، وفي إغفال بيانه والذهاب عن معناه وعن موضع التشبيه فيه إبطال فائدة المثل وإثبات الفضيلة لعمر على الصديق؛ إذ قد وصف بالقوة من حيث وصف الصديق بالضعف، وتلك خطة أباها المسلمون [والمعنى] (^١) -والله أعلم-: أنه إنما أراد بهذا إثبات خلافتهما، والإخبار عن مدة ولايتهما، والإبانة عما جرى عليه أحوال أمته في أيامهما؛ فشبه أمر المسلمين بالقليب، وهي البئر العادية؛ وذلك لما يكون فيها من الماء الذي به حياة العباد وصلاح البلاد، وشبه الوالي عليهم والقائم بأمورهم بالنازع الذي يستقي، يقربه من الوارد، ونَزْعُ أبي بكر ذنوبًا أو ذنوبين على ضعف فيه إنما هو قصر مدة خلافته.\nوالذنوبان مثل ما في السنتين اللتين وليهما وأشهر بعدهما، وانقضت أيامه في قتال أهل الردة وإصلاح أهل الدعوة، ولم يتفرغ لافتتاح\n_________\n(^١) زيادة يقتضيها السياق.","vol":"32","page":210},{"text":"الأمصار وجباية الأموال فذلك ضعف نزعه.\nوأما عمر فطالت أيامه واتسعت ولايته، وفتح الله على يديه العراق والسواد وأرض مصر وكثيرًا من بلاد الشام، وقد غنم أموالها وقسمها في المسلمين، فأخصبت رحالهم، وحسنت بها أحوالهم، فكان جودة نزعه مثلًا لما نالوا من الخير في زمانه (^١).\nوذكر الطبري مثله عن ابن عباس - ﵄ - أنه قال: فتأول الناس معنى قوله: \"حتى ضرب الناس بعطن\" بأبي بكر وعمر. قال الخطابي: والعرب تضرب المثل في المفاخرة والمغالبة بالمساقاة والمساجلة، فتقول: فلانًا يساجل فلانًا أي: يقاومه ويغالبه، وأصل ذلك أن يستقي ساقيان، فيخرج كل واحد منهما في سجله ما يخرج الآخر فأيهما نكل غلب. قال العباس بن الفضل بن العباس بن عبد المطلب (^٢) وهو على بئر:\nمن يساجلني يساجل ماجدًا … يملأ الدلو إلى عقد الكرب (^٣)\nفسمعه الفرزدق فنضا ثيابه فقال: أنا أساجلك إدلالًا منه بآبائه. فلما انتسب له العباس لبس ثيابه، وقال: ما يساجلك إلا ابن فاعلة.\n_________\n(^١) ليست في الأصول؛ أثبتناها من \"غريب الحديث\"، و\"شرح ابن بطال\" لمناسبتها للسياق.\n(^٢) كذا نسبه في الأصول، والصواب: الفضل بن العباس بن عتبة بن أبي لهب ويلقب بالأخضر اللهبي.\nانظر: \"الأغاني\" ١١/ ١٨٨، \"مجمع الأمثال\" ١/ ٢١٤.\nوترجم له ابن عساكر في \"تاريخ دمشق\" ٤٨/ ٣٣٥.\n(^٣) \"غريب الحديث\" للخطابي ١/ ٤٣٢ - ٤٣٣، وانظر: \"شرح ابن بطال\" ٩/ ٥٤٠.","vol":"32","page":211},{"text":"فصل:\nذكر الداودي وأبو عبد الملك أيضًا أن معنى قوله: \"وفي نزعه ضعف\" قلة مقامه، قال ابن التين: وفيه نظر؛ لقوله: \"والله يغفر له\". كلمة تقال على التشريف كقوله: ﴿عَفَا اللهُ عَنْكَ﴾ [التوبة: ٤٣] واستشكل أيضًا قال: فكأنما أحيا الله بأبي بكر وأصلح على يديه لقلة عهده، ولا هونًا عند الله كما حلف عليه هو ثلاثًا، ثم ذكر قيامه وما أراد منه المسلمون أن يكف عن قتال مانعي الزكاة ويمسك جيش أسامة فأبى إلا القتال، فرجع المسلمون إليه، وأخرج أسامة إلى الوجه الذي بعثه رسول الله - ﷺ -، وقاتل أهل الردة، وانقطع أطماع أهل الكفر والنفاق، وجمع (الله) (^١) أمر المسلمين فلم يزل صاعدًا.\nوالذنوب: الدلو الملأى وتكون النضيب، قال صاحب \"العين\": نزعت الشيء نزعًا: قلعته، وبئر نزوع: إذا نزعت دلاؤها بالأيدي، وجمل نزوع: ينزع عليه الماء (^٢).\nفصل:\nوقوله: (\"فاستحالت غربًا\") أي: استحالت الدلو غربًا، والعرب: الدلو العظيمة، كما ذكره في \"المجمل\" و\"الصحاح\" (^٣) والقزاز. زاد أبو عبد الملك: والغرب كل شيء رفيع. وقال الداودي: يعني الخطوط الحمر التي ترى بباطن الكف عند رفع الدلاء. والعبقري: الحاذق، وقيل: المقدم. وقال الأصمعي: السيد. وقال أبو عبيد:\n_________\n(^١) من (ص ١).\n(^٢) \"العين\" ١/ ٣٥٧.\n(^٣) \"المجمل\" ٣/ ٦٩٥، \"الصحاح\" ١/ ١٩٣.","vol":"32","page":212},{"text":"وأصله -فيما يقال- أنه نسب إلى عبقر؛ موضع تزعم العرب أنه من أرض الجن، قال لبيد:\n................. كهول وشبان كجنة عبقر.\nثم نسبوا إليه كل ما تعجبوا من حرفة أو جودة صنعته ولونه، وهو واحد وجمع، والأواني عبقرية. وقال الداودي: عبقر قرية يصنع بها الديباج الحسن، ومن هذا قيل للبسط: عبقرية.\nوقوله: (يفرى فَرِيَّه). أي: يعمل عمله ويقول كقوله، وهو مشدد الياء، ومنه قوله تعالى: ﴿لَقَدْ جِئْتِ شَيْئًا فَرِيًّا﴾ [مريم: ٢٧] وأنشد فيه قول الراجز:\nقد أطعمتني دقلًا حوليًّا .... مسوسًا ومدودًا مجريًّا\nقد كنت تفري به الفريَّا\nأي: قد كنت تكثرين فيه القول وتعظمينه، ومسوِس -بكسر الواو- وكذا مدوِد، يقال: ساس الطعام وأساس وسوس أيضًا، وكذلك داد وداود ودود، وقال الخليل: يقال في الشجاع: ما يفري أحد فريه، مخففة الياء، ومن شدد أخطأ.\nوالعطن ما حول الحوض والبئر من مبارك الإبل للشرب عللًا بعد نهل، ومعنى ضربت بعطن: بركت. قال ابن السكيت: وكذلك تقول: هذا عطن الغنم (^١). قال في \"المجمل\" عن بعض أهل العلم باللغة: لا تكون أعطان الإبل إلا على الماء، فأما مباركها في (المرابد) (^٢) أو عند الحي، فهي المأوى، ويكون مُناخها مراحًا أيضًا، والعطن\n_________\n(^١) \"إصلاح المنطق\" ص ٣٢٧.\n(^٢) في (ص ١): (البرية).","vol":"32","page":213},{"text":"والمعطن واحد (^١). وقال ابن الأعرابي: أصل العطن: (الموضع) (^٢) الذي تبرك فيه الإبل قرب الماء إذا شربت؛ لتعاد إليها إن أرادت ذلك. يقال: عطنت الإبل وأعطنها صاحبها، والمعنى: أن الناس انبسطوا في ولاية عمر، وانتشرت ولايتهم، وفتحوا البلاد حتى قسموا المسك بالصاع. وقال الداودي: قيل له: عطن؛ لتغير رائحته.\nفصل:\nقوله: (\"فأخذها ابن أبي قحافة\"). هو الصديق كما في الروايات، وأبو قحافة: عثمان.\nفصل:\nقال المهلب: وفيه دليل أن الدنيا للصالحين دار نصب وتعب، وأن الراحة منها في الموت على الصلاح والدين، كما استراح من تعب ذلك السقي بالموت.\nوالحوض -في قوله: \"بينا أنا نائم رأيتني على حوض أسقي الناس فأتاني أبو بكر .. \" إلى آخره- معدن العلم، هو القرآن الذي يغترف الناس كلهم منه دون أن ينقص حتى يرووا، وهو معدن لا يفنى ولا ينتقص.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٦٧٤.\n(^٢) ساقطة من الأصل.","vol":"32","page":214},{"text":"<span data-type='title' id=toc-4173>٣١ - باب القَصْرِ فِي الْمَنَامِ</span>\n٧٠٢٣ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: بَيْنَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللهِ - ﷺ - قَالَ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي فِي الْجَنَّةِ فَإِذَا امْرَأَةٌ تَتَوَضَّأُ إِلَى جَانِبِ قَصْرٍ، قُلْتُ: لِمَنْ هَذَا القَصْرُ؟ قَالُوا: لِعُمَرَ بْنِ الْخَطَّابِ. فَذَكَرْتُ غَيْرَتَهُ فَوَلَّيْتُ مُدْبِرًا». قَالَ أَبُو هُرَيْرَةَ: فَبَكَى عُمَرُ بْنُ الْخَطَّابِ ثُمَّ قَالَ: أَعَلَيْكَ -بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللهِ- أَغَارُ؟ [انظر: ٣٢٤٢ - مسلم: ٢٣٩٥ - فتح ١٢/ ٤١٥]\n\n٧٠٢٤ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «دَخَلْتُ الْجَنَّةَ فَإِذَا أَنَا بِقَصْرٍ مِنْ ذَهَبٍ، فَقُلْتُ: لِمَنْ هَذَا فَقَالُوا: لِرَجُلٍ مِنْ قُرَيْشٍ. فَمَا مَنَعَنِى أَنْ أَدْخُلَهُ يَا ابْنَ الْخَطَّابِ إِلاَّ مَا أَعْلَمُ مِنْ غَيْرَتِكَ». قَالَ: وَعَلَيْكَ أَغَارُ يَا رَسُولَ اللهِ؟ [انظر: ٣٦٧٩ - مسلم: ٢٣٩٤ - فتح ١٢/ ٤١٥]\nذكر فيه حديث أبي هريرة - ﵁ - في رؤيته - ﵇ - القصر من ذهب فمنعه من دخوله غيرة عمر.\nثم ترجم عليه:","vol":"32","page":215},{"text":"<span data-type='title' id=toc-4174>٣٢ - باب الوُضُوءِ فِي المَنَامِ</span>\n٧٠٢٥ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْر، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللهِ - ﷺ - قَالَ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي فِي الْجَنَّةِ، فَإِذَا امْرَأَةٌ تَتَوَضَّأُ إِلَى جَانِبِ قَصْرٍ، فَقُلْتُ: لِمَنْ هَذَا القَصْرُ؟ فَقَالُوا: لِعُمَرَ. فَذَكَرْتُ غَيْرَتَهُ فَوَلَّيْتُ مُدْبِرًا». فَبَكَى عُمَرُ وَقَالَ: عَلَيْكَ -بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللهِ - أَغَارُ؟ [انظر: ٣٢٤٢ - مسلم: ٢٣٩٥ - فتح ١٢/ ٤١٦]\nثم ساق فيه حديث جابر (^١)، وسلف في مناقبه (^٢)، وفي باب: صفة الجنة (^٣)، وحديث أبي هريرة سلف في الغيرة من كتاب النكاح (^٤)، وهناك أوضحنا الكلام عليه.\nوهذِه الرؤيا (بشرى لعمر بقصر في الجنة، وهذِه الرؤيا) (^٥) مما خرجت على حسب ما رئيت بغير رمز ولا غموض تفسير، والجارية كذلك، والوضوء إنما يؤخذ منه اسمه من الوضاءة؛ لأنه ليس في الجنة وضوء أصلًا ولا عبادة.\nوفيه دليل على الحكم على كل رجل بما يعلم من خلقه، ألا ترى أنه - ﵇ - لم يدخل القصر (حين) (^٦) ذكر غيرة عمر، وقد علم أنه لا يغار\n_________\n(^١) ورد بهامش الأصل: حديث جابر هو في باب القصر في المنام، كذا في بعض أصولنا الذي راجعته الآن، لا في باب: الوضوء في المنام، فاعلمه.\n(^٢) برقم (٣٦٧٩).\n(^٣) هو حديث أبي هريرة، لا حديث جابر، برقم (٣٢٤٢).\n(^٤) برقم (٥٢٢٧).\n(^٥) من (ص ١).\n(^٦) سقطت من الأصل.","vol":"32","page":216},{"text":"عليه؛ لأنه أبو المؤمنين، وكل ما نال بنو المؤمنين من خير الدنيا والآخرة فبسببه وعلى يديه، لكن أراد - ﵇ - أن يأتي بما يعلم أنه يوافق عمر أدبًا منه، وما ذكرته من قولي: لأنه أبو المؤمنين. تابعت فيه المهلب وأقره ابن بطال (^١). واعترض بعض شيوخنا عليه بأن الله تعالى قال: ﴿مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ﴾ [الأحزاب: ٤٠]، وقال - ﵇ -: \"إنما أنا لكم بمنزلة الوالد\" (^٢). ولم يقل: أبًا لكم، ولم يأت ذلك في حديث صحيح ولا غيره بما يصح للدلالة. هذا كلامه، ولا شك أنه والدنا وأعظم، ومعنى (الآية) (^٣): ليس أحد من رجالكم ولد -صلبه؛ نفيًا لما وقع من التبني، وتزويجه بزوجته، ونص الإمام الشافعي على أنه يجوز أن يقال: أبو المؤمنين. أي: في الحرمة (^٤). وقال البغوي من أصحابنا: كان النبي - ﷺ - أبا الرجال والنساء جميعًا. ونقل الواحدي عن بعض أصحابنا المنع. ويرده ما ذكرناه، وكذا قول الأستاذ أبي إسحاق: إنه لا يقال: أبونا، وإنما يقال: هو كأبينا عملًا بقوله: \"إنما أنا لكم كالوالد\". وهو مردود أيضًا، فاعلم ذلك.\nفصل:\nقال ابن سيرين: من رأى أنه يدخل الجنة فإنه يدخلها إن شاء الله؛ لأن ذلك بشارة لما قدم من خير أو يقدمه. قال الكرماني: وأما بنيانها ورياضها فهي نعيمها، وأما نساؤها فهي أجور في أعمال البر على قدر جمالهن. قال علي بن أبي طالب: وقد ينصرف دخول الجنة في\n_________\n(^١) \"شرح ابن بطال\"٩/ ٥٤٤.\n(^٢) رواه أبو داود (٨). وحسنه الألباني في \"صحيح أبي داود\" (٦).\n(^٣) في الأصل: (الأول).\n(^٤) \"الأم\" ٥/ ١٢٦.","vol":"32","page":217},{"text":"المنام على وجوه؛ فيدل لمن حج على تمام حجه ووصوله إلى الكعبة المؤدية إلى الجنة وإن كان كافرا أو مذنبًا بطالا، ورأى ذلك غيره له أسلم من كفره وتاب من بطالته، وإن كان مريضًا مات من مرضه؛ لأن الجنة هى أجر المؤمنين إن كان المريض مؤمنًا، وإن كان كافرًا أفاق من علته؛ لأن الدنيا جنة الكافرين، وإن كان عزبا تزوج؛ لأن الآخرة دار النكاح والأزواج، وإن كان فقيرًا استغنى، وقد يدل دخولها على السعي إلى الجمعة والجماعة، ودار العلم، وحلق الذكر، والجهاد، والرباط، وكل مكان يؤدي إليها.\nفصل:\nقال: ومن رأى أنه يتوضأ في النوم فإنه وسيلة إلى سلطان، أو إلى عمل من الأعمال، فمن تم له في النوم تم له ما يؤمله في اليقظة، وإن تعذر عليه أو عجز الماء، أو توضأ بما لا يجوز الصلاة به لم يتم له ما يحاوله، والوضوء للخائف في اليقظة أمان له لما جاء في فضل الوضوء، وربما دل الوضوء على الثواب وتكفير الخطايا؛ لما جاء أنها تخرج مع آخر قطر الماء (^١)، وربما دل الوضوء على الصوم؛ لأن الصائم ممتنع من كثيرٍ من لذاته والمتوضئ يدانيه في ذلك.\nوالوضوء والصوم واللجام ورباط اليد والقيد شركاء في التأويل ويتعاقبون في التعبير (^٢).\n_________\n(^١) أخرجه مسلم (٢٤٤) كتاب: الطهارة، باب: خروج الخطايا مع ماء الوضوء. عن أبي هريرة - ﵁ -.\n(^٢) انظر: \"شرح ابن بطال\" ٩/ ٥٤٤ - ٥٤٥.","vol":"32","page":218},{"text":"<span data-type='title' id=toc-4175>٣٣ - باب الطَّوَافِ بِالْكَعْبَةِ فِي المَنَامِ</span>\n٧٠٢٦ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعَرِ بَيْنَ رَجُلَيْنٍ يَنْطِفُ رَأْسُهُ مَاءً، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: ابْنُ مَرْيَمَ. فَذَهَبْتُ أَلْتَفِتُ فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ جَعْدُ الرَّأْسِ أَعْوَرُ الْعَيْنِ اليُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ: مَنْ هَذَا؟ قَالُوا: هَذَا الدَّجَّالُ. أَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنٍ». وَابْنُ قَطَنٍ رَجُلٌ مِنْ بَنِي المُصْطَلِقِ مِنْ خُزَاعَةَ. [انظر: ٣٤٤٠ - مسلم: ١٦٩، ١٧١ - فتح ١٢/ ٤١٧]\nذكر فيه حديث ابن عُمَرَ - ﵄ - أنه - ﷺ - قال: \"بَيْنَا أَنَا نَائِم رَأَيْتُيي أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُل (آدَمُ) (^١) سَبْطُ الشَّعَرِ بَيْنَ رَجُلَيْنِ يَنْطِفُ رَأْسُهُ مَاءً، فَقُلْتُ: مَنْ هذا؟ قَالُوا: ابن مَرْيَمَ. فَذَهَبْتُ أَلْتَفِتُ فَإِذَا رَجُلٌ أَحْمَرُ (جَسِيمٌ) (^٢) جَعْدُ الرَّأْسِ أَعْوَرُ العَيْنِ اليُمْنَي، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ: مَنْ هذا؟ قَالُوا: هذا الدَّجَّالُ. أَقْرَبُ النَّاسِ بِهِ شَبَهًا ابن قَطَنٍ\". وَابْنُ قَطَنٍ رَجُلٌ مِنْ بَنِي المُصْطَلِقِ مِنْ خُزَاعَةَ.\nالشرح:\nالطواف بالبيت ينصرف على وجوه كما ذكرها بعض أهل التأويل، فمن رأى أنه يطوف بالبيت فإنه يحج إن شاء الله، وقد يكون تأويل ذلك إن كان يطلب حاجة من الإمام بشارة بنيلها منه؛ لأن الكعبة إمام الخلق كلهم، وقد يكون الطواف تطهيرًا من الذنوب؛ لقوله تعالى: ﴿وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ﴾ [الحج: ٢٦]، وقد يكون الطواف لمن يريد أن يتسرى\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"32","page":219},{"text":"أو يتزوج امرأة حسناء دليلًا على تمام إرادته، وقال علي بن أبي طالب العابر: وقد يكون الطواف لمن كان ذا والدَينِ يحسن برهما، وزوجة يسعى عليها، أو كان يخدم عالمًا، أو كان عبدًا ينصح سيده بشارة بالثواب عن فعله في اليقظة.\nفصل:\nقال المهلب: ووصف - ﵇ - عيسى - ﵇ - والدجال بصفاتهما التي خلقهما الله عليها؛ لكونهما في زمن واحد؛ ولأن الحديث قد جاء عنه - ﵇ - أن عيسى - ﵇ - يقتل الدجال، فوصف الدجال بصفة لا تشكل عليهم على حسب ما رآه وهو العور، الذي لا يجوز على ذوي العقول أن يصلوا بالإلهية (والقدرة) (^١) من كان بتلك الصفة؛ إذ الإله لا يجوز عليه الآفات، وهذا مدعيها وقد جازت عليه الآفة فهي برهان على تكذيبه.\nفصل:\nقوله: (\"ينطف رأسه ماء\"). أي: يقطر، والنطف: الصب، وليلة نطوف: ماطرة، من كتاب \"العين\" (^٢)، وقوله: (\"سبط الشعر .. \"). يجوز كسر بائه وإسكانها.\nقال ابن التين: رويناه بالكسر. وفي \"الصحاح\" الوجهان، أي: مسترسل غير جعد (^٣).\n_________\n(^١) من (ص ١).\n(^٢) \"العين\" ٧/ ٤٣٦ - ٤٣٧.\n(^٣) \"الصحاح\" ٣/ ١١٢٩.","vol":"32","page":220},{"text":"فصل:\nقال الداودي: رؤية الطواف رؤيا عبادة، وسلف مثل هذا لابن عباس: أن رؤيا الأنبياء لا تعبر وأنها تكون على هيئتها، واحتج بقوله تعالى: ﴿إِنِّي أَرَى في الْمَنَامِ أَنِّي أَذْبَحُكَ﴾ [الصافات: ١٠٢]\nفصل:\nقال أبو القاسم الأندلسي: وَصَفَ عيسى بالصورة التي خلقه الله عليها، وراه يطوف، وهذِه رؤيا حق؛ لأن الشيطان لا يتمثل في صورة الأنبياء، ولا شك أن عيسى في السماء، وهو حي، ويفعل الله في خلقه ما يشاء، قال: ووصف الدجال بصورته، قال: ودل هذا الحديث أن الدجال يدخل مكة دون المدينة؛ لأن الملائكة الذين على نقابها يمنعونه من دخولها، وأنكر ذلك غيره، وقال: في هذا الدليل نظر.\nفصل:\n(اسم) (^١) ابن قطن: عبد العزى بن قطن بن عمرو بن حبيب بن سعد بن عائذ بن مالك بن خزيمة، وهو المصطلق بن سعد أخي كعب وعدي أولاد عمرو بن ربيعة، وهو لحي بن حارثة بن عمرو مزيقيا، وقد سلف هذا الحديث، وفيه قال الزهري: رجل من خزاعة هلك في الجاهلية. يعني: ابن قطن وأمه هالة أخت خديجة.\n_________\n(^١) من (ص ١).","vol":"32","page":221},{"text":"<span data-type='title' id=toc-4176>٣٤ - باب إِذَا أَعْطَى فَضْلَهُ غَيْرَهُ فِي النَّوْمِ</span>\n٧٠٢٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي حَمْزَةُ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِقَدَحِ لَبَنٍ فَشَرِبْتُ مِنْهُ، حَتَّى إِنِّي لأَرَى الرِّيَّ يَجْرِي، ثُمَّ أَعْطَيْتُ فَضْلَهُ عُمَرَ». قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: «الْعِلْمُ». [انظر: ٨٢ - مسلم: ٢٣٩١ - فتح ١٢/ ٤١٧]\nذكر فيه حديث ابن عمر السالف:\nقَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: \"الْعِلْمُ\".","vol":"32","page":222},{"text":"<span data-type='title' id=toc-4177>٣٥ - باب الأَمْنِ وَذَهَابِ الرَّوْعِ فِي المَنَامِ</span>\n٧٠٢٨ - حَدَّثَنِي عُبَيْدُ اللهِ بْنُ سَعِيدٍ، حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، حَدَّثَنَا صَخْرُ بْنُ جُوَيْرِيَةَ، حَدَّثَنَا نَافِعٌ، أَنَّ ابْنَ عُمَرَ قَالَ: إِنَّ رِجَالًا مِنْ أَصْحَابِ رَسُولِ اللهِ - ﷺ - كَانُوا يَرَوْنَ الرُّؤْيَا عَلَى عَهْدِ رَسُولِ اللهِ - ﷺ -، فَيَقُصُّونَهَا عَلَى رَسُولِ اللهِ - ﷺ - فَيَقُولُ فِيهَا رَسُولُ اللهِ - ﷺ - مَا شَاءَ اللهُ، وَأَنَا غُلَامٌ حَدِيثُ السِّنِّ وَبَيْتِي الْمَسْجِدُ قَبْلَ أَنْ أَنْكِحَ، فَقُلْتُ فِي نَفْسِي: لَوْ كَانَ فِيكَ خَيْرٌ لَرَأَيْتَ مِثْلَ مَا يَرَى هَؤُلَاءِ. فَلَمَّا اضْطَجَعْتُ لَيْلَةً قُلْتُ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ فِيَّ خَيْرًا فَأَرِنِى رُؤْيَا. فَبَيْنَمَا أَنَا كَذَلِكَ إِذْ جَاءَنِي مَلَكَانِ فِي يَدِ كُلِّ وَاحِدٍ مِنْهُمَا مَقْمَعَةٌ مِنْ حَدِيدٍ، يُقْبِلَا بِي إِلَى جَهَنَّمَ، وَأَنَا بَيْنَهُمَا أَدْعُو اللهَ: اللَّهُمَّ أَعُوذُ بِكَ مِنْ جَهَنَّمَ. ثُمَّ أُرَانِى لَقِيَنِي مَلَكٌ فِي يَدِهِ مِقْمَعَةٌ مِنْ حَدِيدٍ فَقَالَ: لَنْ تُرَاعَ، نِعْمَ الرَّجُلُ أَنْتَ لَوْ تُكْثِرُ الصَّلَاةَ. فَانْطَلَقُوا بِي حَتَّى وَقَفُوا بِي عَلَى شَفِيرِ جَهَنَّمَ، فَإِذَا هِيَ مَطْوِيَّةٌ كَطَيِّ الْبِئْرِ، لَهُ قُرُونٌ كَقَرْنِ البِئْرِ، بَيْنَ كُلِّ قَرْنَيْنِ مَلَكٌ بِيَدِهِ مِقْمَعَةٌ مِنْ حَدِيدٍ، وَأَرَى فِيهَا رِجَالًا مُعَلَّقِينَ بِالسَّلَاسِلِ، رُءُوسُهُمْ أَسْفَلَهُمْ، عَرَفْتُ فِيهَا رِجَالًا مِنْ قُرَيْشٍ، فَانْصَرَفُوا بِي عَنْ ذَاتِ الْيَمِينِ. [انظر: ٤٤٠ - مسلم: ٢٤٧٨ - فتح ١٢/ ٤١٨]\n\n٧٠٢٩ - فَقَصَصْتُهَا عَلَى حَفْصَةَ، فَقَصَّتْهَا حَفْصَةُ عَلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ\nرَسُولُ اللهِ - ﷺ -: «إِنَّ عَبْدَ اللهِ رَجُلٌ صَالِحٌ». فَقَالَ نَافِعٌ: لَمْ يَزَلْ بَعْدَ ذَلِكَ يُكْثِرُ\nالصَّلَاةَ. [انظر: ١١٢٢ - مسلم: ٢٤٧٩ - فتح ١٢/ ٤١٨]\nذكر فيه حديث منام ابن عمر من حديث نافع عنه - ﵁ -: أنه -علية السلام- قال: \"إن عبد الله رجل صالح، لو كان يكثر الصلاة من الليل\"، وفي أوله: إن الملك قال: نعم الرجل أنت لو تكثر الصلاة. قال الزهري: فكان عبد الله بعد ذلك يكثر الصلاة من الليل.\nوترجم عليه أيضًا:","vol":"32","page":223},{"text":"<span data-type='title' id=toc-4178>٣٦ - باب الأَخْذِ عَلَى اليَمِينِ فِي النَّوْمِ</span>\n٧٠٣٠ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ قَالَ: كُنْتُ غُلَامًا شَابًّا عَزَبًا فِي عَهْدِ النَّبِيِّ - ﷺ -، وَكُنْتُ أَبِيتُ فِي المَسْجِدِ، وَكَانَ مَنْ رَأَى مَنَامًا قَصَّهُ عَلَى النَّبِيِّ - ﷺ -، فَقُلْتُ: اللَّهُمَّ إِنْ كَانَ لِي عِنْدَكَ خَيْرٌ فَأَرِنِي مَنَامًا يُعَبِّرُهُ لِي رَسُولُ اللهِ - ﷺ -، فَنِمْتُ فَرَأَيْتُ مَلَكَيْنِ أَتَيَانِى فَانْطَلَقَا بِي، فَلَقِيَهُمَا مَلَكٌ آخَرُ فَقَالَ لِي: لَنْ تُرَاعَ، إِنَّكَ رَجُلٌ صَالِحٌ، فَانْطَلَقَا بِي إِلَى النَّارِ، فَإِذَا هِيَ مَطْوِيَّةٌ كَطَيِّ الْبِئْرِ، وَإِذَا فِيهَا نَاسٌ قَدْ عَرَفْتُ بَعْضَهُمْ، فَأَخَذَا بِي ذَاتَ الْيَمِينِ، فَلَمَّا أَصْبَحْتُ ذَكَرْتُ ذَلِكَ لِحَفْصَةَ. [انظر: ٤٤٠ - مسلم: ٢٤٧٩ - فتح ١٢/ ٤١٩]\n\n٧٠٣١ - فَزَعَمَتْ حَفْصَةُ أَنَّهَا قَصَّتْهَا عَلَى النَّبِيِّ - ﷺ - فَقَالَ: «إِنَّ عَبْدَ اللهِ رَجُلٌ\nصَالِحٌ لَوْ كَانَ يُكْثِرُ الصَّلَاةَ مِنَ اللَّيْلِ». قَالَ الزُّهْرِيُّ: وَكَانَ عَبْدُ اللهِ بَعْدَ ذَلِكَ يُكْثِرُ الصَّلَاةَ مِنَ اللَّيْلِ. [انظر: ١١٢٢ - مسلم: ٢٤٧٩ - فتح ١٢/ ٤١٩]\nوذكره من طريق سالم عنه، وقد سلف في فضل قيام الليل (^١)، ومناقب ابن عمر - ﵄ - (^٢)، ونوم الرجال في المسجد (^٣)، وغير ذلك.\nوقوله: (في يد كل واحد منهما مقمعة). هى بكسر الميم، والمقامع سياط من حديد رءوسها معوجة قال الجوهري (^٤): المقمعة كالمحجن، والمحجن كالصولجان. وقال الداودي: المقرعة والمقمعة واحد.\n_________\n(^١) برقم (١١٢١).\n(^٢) برقم (٣٧٣٨، ٣٧٤٠).\n(^٣) برقم (٤٤٠).\n(^٤) \"الصحاح\" ٣/ ١٢٧٢.","vol":"32","page":224},{"text":"وقوله: (لها قرون كقرون البئر)، وقرنا البئر منارتان تبنيان على رأسها، ويوضع فوقها خشب تعلق البكرة فيه، والعَزَب بفتح العين والزاي. ومعنى (لم ترع): لم تخف، والروع الفزع.\nوقوله: (لو كان يكثر الصلاة). قال ابن التين: ليس في الرؤيا إنما هو وحي لرسول الله - ﷺ -. قلت: قد سلف أنها من الملك في الرؤيا.\nوقوله: (يقبلان بي إلى جهنم). يقال: أقبلته (الشيء) (^١) أي: جعلته (على) (^٢) قبالته.\nفصل:\nهذا الحديث مما فسرت فيه الرؤيا على وجهها، وفيه: دليل على توعد الله عباده، وجواز تعذيبهم على ترك السنن.\nوقول الملك: (لم ترع، نعم الرجل أنت ..). إلى آخره هذِه الزيادة تفسر سائر طرق هذا الحديث.\nوفيه: الحكم بالدليل؛ لأن عبد الله استدل على أن اللذين أتياه ملكان؛ لأنهما أوقفاه على جهنم، ووعظاه بها، والشيطان لا يعظ، ولا يذكر الخير، فاستدل بوعظهما وتذكيرهما أنهما ملكان.\nوقوله: (لم ترع) هذا خرج على ما رآه عليه، وعلى أنه ليس من أهل ما رآه؛ لأنه إذا قام الدليل أنهما ملكان فلا يكون كلامهما إلا حقًّا، وفيه دليل على أن ما فسر في النوم فهو تفسير في اليقظة؛ لأن الشارع لم يزد في تفسيرها على ما فسرها الملك، وفيه دليل على أن أصل التعبير من قبل الأنبياء، ولذلك كانوا يتمنون أن يروا رؤيا يفسرها الشارع؛ لتكون\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"32","page":225},{"text":"عندهم أصلًا، وهو مذهب الأشعري: أن أصل التعبير بالتوقيف من قبل الأنبياء، وعلى ألسنتهم وهو كما قال، لكن المحفوظ عن الأنبياء وإن كان أصلًا فلا يعم أشخاص الرؤيا فلابد (للبارع) (^١) في هذا العلم أن يستدل بحسن نظره، فيرد مالم ينص عليه إلى حكم التمثيل، ويحكم له بحكم التشبيه الصحيح، فيجعل أصلًا يقاس عليه، كما يفعل في فروع الفقه، وفيه أيضًا جواز المبيت للعزب في المسجد، كما ترجم عليه في أحكام المساجد وجواز النيابة في الرؤيا، وقبول خبر الواحد العدل.\n_________\n(^١) ورد في هامش الأصل: لعله: للعابر.","vol":"32","page":226},{"text":"<span data-type='title' id=toc-4179>٣٧ - [باب القَدَحِ فِي النَّوْمِ]</span> (^١)\n٧٠٣٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حَمْزَةَ بْنِ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِقَدَحِ لَبَنٍ فَشَرِبْتُ مِنْهُ، ثُمَّ أَعْطَيْتُ فَضْلِي عُمَرَ بْنَ الْخَطَّابِ». قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللهِ؟ قَالَ: «الْعِلْمَ». [انظر: ٨٢ - مسلم: ٢٣٩١ - فتح ١٢/ ٤٢٠]\n_________\n(^١) قلت: لم يذكر المؤلف هذا الباب.","vol":"32","page":227},{"text":"<span data-type='title' id=toc-4180>٣٨ - باب إِذَا طَارَ الشَّيْءُ فِي المَنَامِ</span>\n٧٠٣٣ - حَدَّثَنِي سَعِيدُ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ عُبَيْدَةَ بْنِ نَشِيطٍ قَالَ: قَالَ عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ: سَأَلْتُ عَبْدَ اللهِ بْنَ عَبَّاسٍ - ﵄ - عَنْ رُؤْيَا رَسُولِ اللهِ - ﷺ - التِي ذَكَرَ. [انظر: ٣٦٢٠ - مسلم: ٢٢٧٣ - فتح ١٢/ ٤٢٠]\n\n٧٠٣٤ - فَقَالَ ابْنُ عَبَّاسٍ: ذُكِرَ لِي أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُ أَنَّهُ وُضِعَ فِي يَدَيَّ سِوَارَانِ مِنْ ذَهَبٍ، فَفُظِعْتُهُمَا وَكَرِهْتُهُمَا، فَأُذِنَ لِي فَنَفَخْتُهُمَا فَطَارَا، فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ». فَقَالَ عُبَيْدُ اللهِ: أَحَدُهُمَا الْعَنْسِيُّ الَّذِي قَتَلَهُ فَيْرُوزٌ بِالْيَمَنِ، وَالآخَرُ مُسَيْلِمَةُ. [انظر: ٣٦٢١ - مسلم: ٢٢٧٤ - فتح ١٢/ ٤٢٠]\nذكر فيه حديث ابن عباس - ﵄ - عن رسول الله - ﷺ -: \"بَيْنَا أَنَا نَائِمٌ رَأَيْتُ أَنَّهُ وُضِعَ فِي يَدَيَّ إسِوَارَانِ مِنْ ذَهَبٍ فَفُظِعْتُهُمَا .. \" الحديث\nبطوله.\nوقد سلف مطولًا في قصة العنسي الكذاب في آخر المغازي (^١)، وفي علامات النبوة (^٢).\nوابن نشيط في إسناده هو عبد الله بن عبيدة بن نشيط، أخو موسى بن عبيدة، يقال: بينهما في الولادة ثمانون سنة، وعبد الله هو الأكبر، قتله الحرورية بقديد سنة ثلاثين ومائة. ويقال فيهما: الربذي القرشي العامري مولاهم، وينسبون إلى اليمن أيضًا.\nوقوله: (ففُظِعتهما) هو بكسر الظاء.\n_________\n(^١) برقم (٤٣٧٨).\n(^٢) برقم (٣٦٢٠).","vol":"32","page":228},{"text":"قال ابن التين: وكذا رويناه، يقال: فظع الأمر فظاعة، وأفظع اشتد. وفظعت بالأمر وأفظعني: اشتد عليّ. قال الداودي: وفيه دليل أن كل ما يراه الإنسان من حلية النساء شغل، وزواله زوال ذلك الشغل.\nوقوله: \"أسواران\" كذا وقع هنا بالألف، وفيما سلف، ويأتي بدونها، وهو الأكثر عند أهل اللغة، كما قاله ابن بطال (^١). وقال ابن التين في باب: النفخ: قوله: \"فوضع في يدي سوارين\". كذا عند الشيخ أبي الحسن، وعند غيره: \"إسواران\" وهو الصواب، وقد وقع في الشعر:\nولو وَلَدَتْ قُفَيْرَةُ جروَ كلبٍ .... لَسُبَّ بذلك الجَرْوِ الكلابا\nوالكلاب: منصوب بـ (ولدت جرو كلب) نصب تأكيد، والتقدير: ولو ولدت قفيرة الكلاب ما جرو كلب .. إلى آخره.\nوقيل: (الشبه السب) (^٢).\nقلت: والذي في الأصول \"سواران\" بحذف الألف هناك كما ستعلمه، وإن كان ابن بطال ذكره بإثباتها (^٣).\nقال أبو عبيدة: سِوار المرأة وسُوارها، يعني: بالضم والكسر.\nقال أبو علي الفارسي: وحكي قطرب إسوار، وذكر أن أساور جمع إسوار على حذف الياء؛ لأن جمع إسوار: أساوير.\nفصل:\nقال المهلب: وهذِه الرؤيا ليست على وجهها، وإنما هي على ضرب المثل، وإنما أولها بالكذابَيْن؛ لأن الكذب إنما هو الإخبار عن\n_________\n(^١) \"شرح ابن بطال\" ٩/ ٥٤٩.\n(^٢) كذا صورتها في الأصل غير منقوطة، ولعل المثبت قريب إلى المراد.\n(^٣) \"شرح ابن بطال\" ٩/ ٥٤٩.","vol":"32","page":229},{"text":"الشيء بخلاف ما هو به ووضعه في غير موضعه، فلما رآهما في ذراعيه وليسا موضعًا للسوارين؛ لأنهما ليسا من حلية الرجال علم أنه سيقبض على يدي رسول الله - ﷺيعني: على أوامره ونواهيه- من يدعي ما ليس له كما وضعا، حيث ليس لهما. وكونهما من ذهب والذهب منهي عنه في اليدين دليلٌ على الكذب من وجوه: وضع الشيء في غير موضعه كما سلف، وكون الذهب مستعملًا في الرجال وهو منهي عنه، ومنه يشتق الذهاب فعلم أنه شيء يذهب عنه ولا يبقى، ثم وكد له الأمر فأذن له في نفخهما فطارا عبارة أنهما لا يثبت لهما أمر، وأن كلامه - ﵇ - بالوحي الذي جاء به يزيلهما عن موضعهما الذي قاما فيه، والنفخ دليل على الكلام وعلى إزالة الشيء المنفوخ فيه، وإذهابه بغير كلفة شديدة؛ لسهولة النفخ على النافخ، وكذلك كان أذهب الله ذينك الكذابين بكلامه.\nوقال الكرماني: من رأى أنه يطير بين السماء والأرض أو من مكان إلى مكان، فإن كانت رؤياه أضغاث فإنه كثير التمني والفكر والاغترار بالأماني، وإن كانت صحيحة وكان يطير في عرض السماء فإنه يسافر سفرًا بعيدًا وينال رفعة بقدر ما استعلي من الأرض في طيرانه، فإن طار إلى السماء مستويًا لا ينعوج ناله ضرر، فإن وصل إلى السماء فبلغ الغاية فإن غاب فيها ولم يرجع مات، وإن رجع إلى الأرض أفاق. وقال ابن أبي طالب العابر: وإن كان ذلك بجناح فقد يكون جناحه مالًا ينهض به أو سلطانًا يسافر تحت كنفه، وإن كان بغير جناح دل على التعزيز فيما يدخل فيه (^١).\n_________\n(^١) انتهى بتمامه من \"شرح ابن بطال\" ٩/ ٥٤٨ - ٥٤٩.","vol":"32","page":230},{"text":"<span data-type='title' id=toc-4181>٣٩ - باب إِذَا رَأَى بَقَرًا تُنْحَرُ</span>\n٧٠٣٥ - حَدَّثَنِي مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى -أُرَاهُ- عَنِ النَّبِيِّ - ﷺ - قَالَ: «رَأَيْتُ فِي الْمَنَامِ أَنِّي أُهَاجِرُ مِنْ مَكَّةَ إِلَى أَرْضٍ بِهَا نَخْلٌ، فَذَهَبَ وَهَلِي إِلَى أَنَّهَا اليَمَامَةُ أَوْ هَجَرٌ، فَإِذَا هِيَ المَدِينَةُ يَثْرِبُ، وَرَأَيْتُ فِيهَا بَقَرًا -وَاللهُ خَيْرٌ- فَإِذَا هُمُ الْمُؤْمِنُونَ يَوْمَ أُحُدٍ، وَإِذَا الْخَيْرُ مَا جَاءَ اللهُ مِنَ الْخَيْرِ وَثَوَابِ الصِّدْقِ الذِي أَتَانَا اللهُ بِهِ بَعْدَ يَوْمِ بَدْرٍ». [انظر: ٣٦٢٢ - مسلم: ٢٢٧٢ - فتح ١٢/ ٤٢١]\nذكر فيه حديث أبِي مُوسَى - ﵁أُرَاهُ- عَنِ النَّبِيِّ - ﷺ -: \"رَأَيْتُ في المَنَامِ أَنِّي أُهَاجِرُ مِنْ مَكَّةَ إلى أَرْضٍ بِهَا نَخْل، فَذَهَبَ وَهَلِي إلى أَنَّهَا اليَمَامَةُ أَوْ هَجَرٌ، فَإِذَا هِيَ المَدِينَةُ يَثْرِبُ، وَرَأَيْتُ فِيهَا بَقَرًا -والله خَيْرٌ- فَإِذَا هُمُ المُؤْمِنُونَ يَوْمَ أحُدٍ، وَإِذَا الخَيْرُ مَا جَاءَ اللهُ مِنَ الخَيْرِ وَثَوَابِ الصِّدْقِ الذِي آتَانَا اللهُ بِهِ بَعْدَ يَوْمِ بَدْرٍ\".\nالشرح:\nهذا الحديث سلف في غزوة أحد مختصرًا والسند واحد (^١). و(وهلي) يعني: وهمي عن صاحب \"العين\" (^٢) وعليه اقتصر ابن بطال (^٣)، وقال ابن التين: هو بسكون الهاء. تقول: وهَلت بالفتح أهل وهلا: إذا ذهب وهمك إليه وأنت تريد غيره، مثل: وهمت، ووهِل في بالكسر وعن الشيء يوهل وهلا بالتحريك: إذا فزع. كذا ذكر أهل اللغة: ورويناه هنا وهلي بالتحريك. ولعله يجوز على معنى مثاله مثل البحْر والبحَر والنهْر والنهَر والشعْر والشعَر.\n_________\n(^١) برقم (٤٠٨١).\n(^٢) \"العين\" ٤/ ٨٨.\n(^٣) \"شرح ابن بطال\" ٩/ ٥٥٠.","vol":"32","page":231},{"text":"و(اليمامة) - (بفتح الياء) (^١) - بلاد كان اسمها الجو فسميت باسم جارية زرقاء كانت تبصر الراكب من مسيرة ثلاثة أيام. قال: أبصر من زرقاء اليَمامة. و(هجر) اسم بلد مذكر مصروف. وفي المثل: كبضع تمر إلى هجر. والنسبة إليها هاجري على غير قياس. قال الجوهري: أسماء البلدان الغالب عليها التأنيث. وترك الصرف إلا منًى والشام والعراق وواسط ودابق وفلج وهجر فإنها تذكر وتصرف، ويجوز أن يريد به البلدة فلا يصرف (^٢). و(يثرب) هى المدينة شرفها الله تعالى، وسميت في القرآن يثرب على وجه الإخبار على تسمية المشركين لها يثرب قبل أن يسميها الله دار الإيمان.\nوفي \"الموطأ\": يقولون: يثرب قيل: كره أن يسميها يثرب (^٣)، وإنما ذلك على وجه العيب لمقابله. وقيل: من قال: يثرب وهو عالم كتبت عليه خطيئة. وقال ابن عزير: يثرب أرض والمدينة في ناحية منها. والذي في \"الصحاح\" وغيرها ما قدمناه أنها المدينة والنسبة إليها يثرَبي -بفتح الراء- فتحت استحسانًا؛ لتوالي الكسرات، قاله الجوهري (^٤).\nفصل:\nقال المهلب: هذِه الرؤيا فيها نوعان من التأويل: فيها الرؤيا على حسب ما رئيت، وهو قوله: (\"أهاجر إلى أرض بها نخل\") وكذلك هاجر، فخرج على ما رأى، وفيها ضرب المثل؛ لأنه رأى بقرًا تنحر، فكانت البقر أصحابه، فعبر - ﵇ - عن حالة الحرب بالبقر من\n_________\n(^١) من (ص ١).\n(^٢) \"مختار الصحاح\" ص ٣٠٠.\n(^٣) \"الموطأ\" برواية محمد بن الحسن ٢/ ٦٢٨.\n(^٤) \"الصحاح\" ١/ ٩٢.","vol":"32","page":232},{"text":"أجل ما لها من السلاح، والقرون شبهت بالرماح، (و) (^١) لما كان طبع البقر المباطحة، والدفاع عن أنفسها بقرونها كما يفعل رجال الحرب. وشبه - ﵇ - النحر بالقتل.\nفصل:\nوقوله: \"والله خير\". يعني ما عند الله من ثواب القتل في سبيل الله خير للمقتول من الدنيا، وقيل: معنى: و\"الله خير\" أن صنعه لهم خير لهم؛ وهو قتلهم يوم أحد، وقد يدل البقر على أهل البادية بعمارتهم الأرض وعيشهم من نباتها، وقد يدل الثور على الثائر؛ لأنه يثير الأرض عن حالها، فكذلك الثائر أيضًا يثير الناحية التي يقوم فيها ويحرك أهلها، ويقلب أسفلها أعلاها.\nقال ابن أبي طالب العابر: والبقر إذا دخلت المدينة فإن كانت سمانًا فهي (سنين) (^٢) رخاء، وإن كانت عجافًا كانت شدادًا، فإن كانت المدينة مدينة بحر وإبَّانَ سفر قدمت سفن على عددها وحالها، وإلا كانت فتن مترادفة كأنها وجوه البقر، كما في الخبر: \"يشبه بعضها بعضًا\".\nوفي خبر آخر في الفتن: \"كأنها صياصي البقر\" (^٣) يريد لتشابهها إلا أن تكون صفرًا كلها فإنها أمراض تدخل على الناس، وإن كانت مختلفة الألوان شنيعة القرون وكانت الناس ينفرون منها أو كان النار والدخان يخرج من أفواهها، فإنه عسكر، أو إغارة، أو عدو يضرب\n_________\n(^١) كذا في الأصل، ولعلها زائدة.\n(^٢) جاءت (سنين) هنا بالياء والنون وهي لغة تلزم هذا الباب الياء ويجعل الإعراب على النون، فتتقول: هذِه سنين، ورأيت سنينًا، ومررت بسنين.\nانظر: \"شرح ابن عقيل على ألفية ابن مالك\" ١/ ٦٤ - ٦٥.\n(^٣) رواه أحمد ٥/ ٣٣، ٣٥.","vol":"32","page":233},{"text":"عليهم وينزل بساحتهم، وقد تدل البقرة على الزوجة والخادم والأرض والغلة والسنة؛ لما يكون فيها من الولد والغلة والنبات.","vol":"32","page":234},{"text":"<span data-type='title' id=toc-4182>٤٠ - باب النَّفْخِ فِي المَنَامِ</span>\n٧٠٣٦ - حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ الحَنْظَلِيُّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ قَالَ: هَذَا مَا حَدَّثَنَا بِهِ أَبُو هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «نَحْنُ الآخِرُونَ السَّابِقُونَ». [انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح ١٢/ ٤٢٣]\n\n٧٠٣٧ - وَقَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَا أَنَا نَائِمٌ إِذْ أُوتِيتُ خَزَائِنَ الأَرْضِ، فَوُضِعَ فِي يَدَيَّ سِوَارَانِ مِنْ ذَهَبٍ، فَكَبُرَا عَلَيَّ وَأَهَمَّانِي، فَأُوحِيَ إِلَيَّ أَنِ انْفُخْهُمَا، فَنَفَخْتُهُمَا فَطَارَا، فَأَوَّلْتُهُمَا الْكَذَّابَيْنِ اللَّذَيْنِ أَنَا بَيْنَهُمَا: صَاحِبَ صَنْعَاءَ، وَصَاحِبَ اليَمَامَةِ». [انظر: ٣٦٢١ - مسلم:٢٢٧٤ - فتح ١٢/ ٤٢٣]\nذكر فيه حديث هَمَّامِ بْنِ مُنَبِّهٍ قَالَ: هذا مَا حَدَّثَنَا بِهِ أَبُو هُرَيْرَةَ - ﵁ -، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: \"نَحْنُ الآخِرُونَ السَّابِقُونَ\".\nوَقَالَ رَسُولُ الله - ﷺ -: \"بَيْنَا أَنَا نَائم إِذْ أوتيتُ خَزَائِنَ الأَرْضِ، فَوُضِعَ فِي يَدَيَّ سِوَارَانِ مِنْ ذَهَبِ، فَكَبُرَا عَلَيَّ وَأَهَمَّانِي، فَأُوحِيَ إِلَيَّ أَنِ انْفُخْهُمَا\".\nالحديث كما سلفَ قريبًا، والنفخ في المنام: إزالة الشيء المنفوخ فيه، وإذهاب له بغير تكلف شديد؛ لسهولة النفخ على النافخ، والنفخ دليل على الكلام وكذلك، أهلك هذين الكذابين: صاحب صنعاء وصاحب اليمامة بكلامه، وأمر بقتلهما كما سلف في باب: إذا طار الشيء في المنام.\nفصل:\nوأما قول همام: (هذا ما حدثنا به أبو هريرة)، وذكر الحديث، ثم حديث الباب فسره أن همامًا روى عن (أبي هريرة) (^١) صحيفة تعرف\n_________\n(^١) في الأصل: رسول الله - ﷺ -، والمثبت من (ص ١) وهو الموافق للسياق.","vol":"32","page":235},{"text":"بصحيفة همام، وفي أولها الحديث الأول فأراد أن يذكر ذلك على الرتبة التي رواها عن أبي هريرة - ﵁ -، وقد تكرر مثل ذلك في مواضع منها: باب لا يبول في الماء (الراكد) (^١) من كتاب الوضوء، ومسلم -﵀- نبه على ذلك، فيقول (عن همام) (^٢): هذا ما حدثنا به أبو هريرة - ﵁ - فذكر أحاديث منها ثم يذكر ما يريد منها.\nفصل:\nقوله: \"فوضع في يدي سواران من ذهب\".\nالحديث قد سلف الكلام عليه.\nوقوله: \"فكَبُرَا\" أي: عَظُمَا. هو بضم الباء، وقوله: \"وأهمَّاني\". أي: أقلقاني وأحزناني.\n_________\n(^١) في (ص ١): الدائم.\n(^٢) من (ص ١).","vol":"32","page":236},{"text":"<span data-type='title' id=toc-4183>٤١ - باب إِذَا رَأَى أَنَّهُ أَخْرَجَ الشَّيْءَ مِنْ كُورَةٍ فَأَسْكَنَهُ مَوْضِعًا آخَرَ</span>\n٧٠٣٨ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنِي أَخِي عَبْدُ الْحَمِيدِ، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ عَنْ أَبِيهِ، أَنَّ النَّبِيَّ - ﷺ - قَالَ: «رَأَيْتُ كَأَنَّ امْرَأَةً سَوْدَاءَ ثَائِرَةَ الرَّأْسِ خَرَجَتْ مِنَ الْمَدِينَةِ حَتَّى قَامَتْ بِمَهْيَعَةَ -وَهْيَ: الْجُحْفَةُ- فَأَوَّلْتُ أَنَّ وَبَاءَ الْمَدِينَةِ نُقِلَ إِلَيْهَا». [٧٠٣٩، ٧٠٤٠ - فتح ١٢/ ٤٢٥]\nثم ساق حديث ابن عمر - ﵄ - أَنَّه - ﷺ - قَالَ: \"رَأَيْتُ كَأَنَّ امْرَة سَوْدَاءَ ثَائِرَةَ الرَّأْسِ خَرَجَتْ مِنَ المَدِينَةِ حَتَّى قَامَتْ بِمَهْيَعَةَ -وَهْيَ: الجُحْفَةُ- فَأَوَّلْتُ أَنَّ وَبَاءَ المَدِينَةِ نُقِلَ إِلَيْهَا\".\nثم ترجم عليه:","vol":"32","page":237},{"text":"<span data-type='title' id=toc-4184>٤٢ - باب المَرْأَةِ السَّوْدَاءِ</span>\n٧٠٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى، حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - فِي رُؤْيَا النَّبِيِّ - ﷺ - فِي الْمَدِينَةِ: «رَأَيْتُ امْرَأَةً سَوْدَاءَ ثَائِرَةَ الرَّأْسِ خَرَجَتْ مِنَ الْمَدِينَةِ، حَتَّى نَزَلَتْ بِمَهْيَعَةَ، فَتَأَوَّلْتُهَا أَنَّ وَبَاءَ الْمَدِينَةِ نُقِلَ إِلَى مَهْيَعَةَ». وَهْيَ الجُحْفَةُ. [انظر: ٧٠٣٨ - فتح ١٢/ ٤٢٦]\nو:","vol":"32","page":238},{"text":"<span data-type='title' id=toc-4185>٤٣ - باب المَرْأَةِ الثَّائِرَةِ الرَّأْسِ</span>\n٧٠٤٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِر، حَدَّثَنِي أَبُو بَكْرِ بْنُ أَبِي أُوَيْسٍ، حَدَّثَنِي سُلَيْمَانُ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «رَأَيْتُ امْرَأَةً سَوْدَاءَ ثَائِرَةَ الرَّأْسِ خَرَجَتْ مِنَ المَدِينَةِ حَتَّى قَامَتْ بِمَهْيَعَةَ، فَأَوَّلْتُ أَنَّ وَبَاءَ المَدِينَةِ نُقِلَ إِلَى مَهْيَعَةَ». وَهْيَ الْجُحْفَةُ. [انظر: ٧٠٣٨ - فتح ١٢/ ٤٢٦]\nوهذِه الرؤيا ليست على وجهها كما قاله المهلب. وهي مما ضرب بها المثل، فبعض المعبرين يجعل وجه التمثيل في ذلك أن يشتق من اسمها السوء والداء؛ لأن (اسمها) (^١) يجمع ذلك، فتأول الشارع خروجها مشخصة ما جمع اسمها، وقد اختلف في معنى إسكانها الجحفة فقيل: لعدوان أهلها وأذاهم الناس، وقيل: لأن الجحفة قليلة البشر، فرأى أن يعافى منها الكثير مع بلية القليل، وقد أسلفنا أن أهلها كانوا يهودًا، وهي مهيعة -بفتح الميم وإسكان الهاء، ومنهم من كسرها- غير مصروف.\nوظاهرُ إيراد الجوهري صرفه؛ لأنه نكّره وأدخل عليه الألف واللام (^٢)، إلا أن يكون أدخلها للتعظيم، وفيه بعد.\nوالثائر الرأس: هو الشعر الأشعث، وتأول ثوران رأسها أنها لما كانت الحمي مثيرة للبدن بالاقشعرار وارتفاع الشعر عبر عن حالها في النوم بارتفاع شعر رأسها فكأنه قيل له: الداء الذي يسوء ويثير الشعر يخرج من المدينة. وقيل: إن معنى الاقشعرار: الاستيحاش، فكذلك هذا الداء تستوحش النفوس منه. وقال ابن أبي طالب العابر: أي\n_________\n(^١) من (ص ١).\n(^٢) \"الصحاح\" ٣/ ١٣٠٩ (هيع).","vol":"32","page":239},{"text":"شيء حلت عليه السوداء في أكثر وجوهها فهو مكروه، فربما دلت على الدنيا الحرام والزوجة الحرام، فمن وطئها في المنام دخل فيما لا يليق به، وإما طعامًا حرامًا يأكله، أو شرابًا يشربه (أو ثوبًا) (^١) على ذلك النعت يلبسه أو دارًا مغصوبة يسكن فيها.\nفصل:\nقال صاحب\"العين\": الكور: الرحل -يعني: بضم الكاف وسكون الواو- والجمع: أكوار وكيران (^٢). وضبط الدمياطي: كُورَة بضم الكاف وفتح الراء وتنوين التاء\n_________\n(^١) من (ص ١).\n(^٢) \"العين\" ٥/ ٤٠٠ - ٤٠١","vol":"32","page":240},{"text":"<span data-type='title' id=toc-4186>٤٤ - باب إِذَا هَزَّ سَيْفًا فِي المَنَامِ</span>\n٧٠٤١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاء، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ، بْنِ عَبْدِ اللهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى -أُرَاهُ- عَنِ النَّبِيِّ - ﷺ - قَالَ: «رَأَيْتُ فِي رُؤْيَا أَنِّي هَزَزْتُ سَيْفًا فَانْقَطَعَ صَدْرُهُ، فَإِذَا هُوَ مَا أُصِيبَ مِنَ المُؤْمِنِينَ يَوْمَ أُحُدٍ، ثُمَّ هَزَزْتُهُ أُخْرَى فَعَادَ أَحْسَنَ مَا كَانَ، فَإِذَا هُوَ مَا جَاءَ اللهُ بِهِ مِنَ الْفَتْحِ وَاجْتِمَاعِ المُؤْمِنِينَ». [انظر: ٣٦٢٢ - مسلم: ٢٢٧٢ - فتح ١٢/ ٤٢٦]\nذكر فيه حديث أَبِي مُوسَى - ﵁أُرَاهُ- عَن رسول الله - ﷺ - قَالَ:\n\"رَأَيْتُ فِي رؤياي أَنِّي هَزَزْتُ سَيْفًا .. \". الحديث سلف في غزوة أحد، والسند واحد بزيادة رؤيا البقر (^١)، وهذِه الرؤيا -كما قال المهلب- على ضرب المثل وغير الوجه المرئي، والسيف ليس هو أصحاب رسول الله - ﷺ - لكنهم لما كانوا ممن يصول (بهم) (^٢) رسول الله - ﷺ -. كما يصول بالسيف ويغنون عنه غنى السيف عبر عنهم بالسيف، وللسيف وجوه: فمن تقلده في المنام فإنه ينال سلطانًا أو ولاية أو إمامة، أو وديعة يعطاها، أو زوجة ينكحها إن كان عزبًا، أو تلد زوجته غلامًا إن كانت حاملًا، فإن سلَّه من غمده، أو تكسر الغمد وسلم السيف فإن امرأته تموت وينجو ولده، فإن تكسر السيف وسلم الغمد هلك الولد وسلمت الأم، وربما يكون السيف أباه أو عمه أو أخاه يموت، فإن انكسرت النصلة ماتت أمه أو خالته أو نظيرهما. والقائم أبدا (في) (^٣) الآباء والنصلة في الأمهات، فإن رآه بيده وتهيأ\n_________\n(^١) برقم (٤٠٨١).\n(^٢) من (ص ١).\n(^٣) من (ص ١).","vol":"32","page":241},{"text":"ليلقي به عدوًّا، أو يضرب به شخصًا فسيفه لسانه يجرده في خصومة أو منازعة، فإن لم تكن له نية، وكان بذلك في مسجد، أو كان الناس يتوضئون من عنده، أو رأى شيبًا في لحيته، فإنه يقوم مقامًا بحجة، ويبدي لسانه بالنصيحة والعلم والأمر بالمعروف والنهي عن المنكر، وربما يكون السيف سلطانًا جائرًا.","vol":"32","page":242},{"text":"<span data-type='title' id=toc-4187>٤٥ - باب مَنْ كَذَبَ فِي حُلُمِهِ</span>\n٧٠٤٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ تَحَلَّمَ بِحُلُمٍ لَمْ يَرَهُ كُلِّفَ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ، وَلَنْ يَفْعَلَ، وَمَنِ اسْتَمَعَ إِلَى حَدِيثِ قَوْمٍ وَهُمْ لَهُ كَارِهُونَ -أَوْ يَفِرُّونَ مِنْهُ- صُبَّ فِي أُذُنِهِ الآنُكُ يَوْمَ الْقِيَامَةِ، وَمَنْ صَوَّرَ صُورَةً عُذِّبِ وَكُلِّفَ أَنْ يَنْفُخَ فِيهَا، وَلَيْسَ بِنَافِخٍ». قَالَ سُفْيَانُ وَصَلَهُ لَنَا أَيُّوبُ. وَقَالَ قُتَيْبَةُ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ قَوْلَهُ: مَنْ كَذَبَ فِي رُؤْيَاهُ. وَقَالَ شُعْبَةُ، عَنْ أَبِي هَاشِمٍ الرُّمَّانِيِّ: سَمِعْتُ عِكْرِمَةَ: قَالَ أَبُو هُرَيْرَةَ قَوْلَهُ: مَنْ صَوَّر، وَمَنْ تَحَلَّمَ، وَمَنِ اسْتَمَعَ. حَدَّثَنِا إِسْحَاقُ، حَدَّثَنَا خَالِدٌ، عَنْ خَالِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: «مَنِ اسْتَمَعَ، وَمَنْ تَحَلَّمَ، وَمَنْ صَوَّرَ. نَحْوَهُ. تَابَعَهُ هِشَامٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَوْلَهُ. [انظر: ٢٢٢٥ - مسلم: ٢١١٠ - فتح ١٢/ ٤٢٧]\n\n٧٠٤٣ - حَدَّثَنَا عَلِيُّ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ -مَوْلَى ابْنِ عُمَرَ- عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مِنْ أَفْرَى الفِرَى أَنْ يُرِيَ عَيْنَيْهِ مَا لَمْ تَرَ». [فتح ١٢/ ٤٢٧]\nذكر فيه حديث سُفْيَانَ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ -، (عَنِ النبيِّ - ﷺ - (قالَ) (^١): \"مَنْ تَحَلَّمَ بِحُلُمِ لَمْ يَرَهُ كُلِّفَ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ، وَلَنْ يَفْعَلَ، وَمَنْ اسْتَمَعَ إلى حَدَيثِ قَوْمٍ وَهُمْ لَهُ كَارِهُونَ -أَوْ يَفِرُّونَ مِنْهُ- صُبَّ فِي أذُنِهِ الآنُكُ يَوْمَ القِيَامَةِ، وَمَنْ صَوَّرَ صُورَةً عُذِّبِ وَكُلِّفَ أَنْ يَنْفُخَ فِيهَا، وَلَيْسَ بِنَافِخٍ\". قَالَ سُفْيَانُ: وَصَلَهُ لَنَا أَيُّوبُ. وَقَالَ قُتَيْبَةُ: ثنا أَبُوعَوَانَةَ، عَنْ قَتَادةَ، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ قَوْلَهُ: مَنْ كَذَبَ فِي رُؤْيَاهُ. وَقَالَ شُعْبَةُ، عَنْ\n_________\n(^١) في (ص ١) مرفوعًا.","vol":"32","page":243},{"text":"أَبِي هَاشِمٍ الرُّمَّانِيِّ: سَمِعْتُ عِكْرِمَةَ: قَالَ أَبُو هُرَيْرَةَ قَوْلَهُ: \"مَنْ صَوَّرَ صورة، وَمَنْ تَحَلَّمَ، وَمَنِ اسْتَمَعَ\". حَدَّثَنَا إِسْحَاقُ، ثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: مَنِ اسْتَمَعَ، وَمَنْ تَحَلَّمَ، وَمَنْ صَوَّرَ. نَحْوَهُ. تَابَعَهُ هِشَامٌ، عَنْ عِكْرِمَةَ، عَنِ ابن عَبَّاسٍ قَوْلَهُ.\nثم ساق عن ابن عمر ضي الله عنهما أنه - ﵇ - قال: \"مِنْ أَفْرى الفِرى أَنْ يُرِيَ عَيْنَيْهِ مَا لَمْ تَرَ\".\nالشرح:\nقوله: (قال سفيان: وصله لنا أيوب) سفيان هو ابن عيينة، وقد وصله أيوب أيضًا لعبد الوهاب الثقفي عند الترمذي وصححه (^١)، ولعبد الوارث عند ابن ماجه (^٢). وإسحاق هو ابن شاهين، قاله البرقاني فيما وجده في كتاب الإسماعيلي، وأخرج النسائي التصوير من حديث عمرو بن علي (عن عفان) (^٣)، عن همام، عن قتادة، عن عكرمة به مرفوعًا (^٤).\nوتعليق أبي هاشم أخرجه الإسماعيلي من حديث وهيب، عن خالد في \"صحيحه\" من حديث شعبة، عن أبي هاشم، عن عكرمة. وحديث خالد الموقوف أخرجه الإسماعيلي من حديث وهيب، عن خالد، عن عكرمة، عن ابن عباس - ﵄ -: أن النبي - ﷺ - قال: \"من صور صورة .. \" الحديث، ومن حديث عبد الوهاب، ثنا خالد عن عكرمة فذكره مرفوعًا، وأبو هاشم اسمه: يحيى بن دينار، وهو\n_________\n(^١) الترمذي (٢٢٨٣).\n(^٢) ابن ماجه (٣٩١٦).\n(^٣) من (ص ١).\n(^٤) \"المجتبي\" ٨/ ٢١٥، \"السنن الكبرى\" ٥/ ٥٠٢ (٩٧٨٤).","vol":"32","page":244},{"text":"واسطي أيضًا، كان ينزل قصر الرمان فنسب إليه، مات سنة اثنتين وعشرين ومائة.\n(فصل) (^١):\nالآنُك -بضم النون-: الرصاص الأبيض أو الأسود أو الخالص منه، ولم يجيء على أفعُل واحد غير هذا، فأما آشُد فمختلف فيه هل هو واحد أو جمع، وقيل: يحتمل أن يكون الآنك فاعلًا وهو أيضًا شاذ (^٢). وجزم ابن بطال: بأنه الرصاص المذاب. زاد بعض شيوخنا أنه بالمد، وعبارة \"الصحاح\": الآنك الأشرب، وأفعل من أبنية الجمع، ولم يجيء عليه واحد إلا آنُك وآشد (^٣).\nوقال ابن عزير: أشد جمع شد مثل فلس وأفلس، قال: ويقال: هو اسم واحد لا جمع له، مثل آنك وهو الرصاص والأشرب. وحكى ابن فارس عن معن أنه سمع أعرابيا يقول: هذا رصاص آنُك. أي: خالص، قال: ولم نجد في كلام العرب أفعُل غير هذا الحرف. وحكى الخليل أنه لم يجد أفعُل إلا جمع غير آشد (^٤). وقال الداودي: الآنك القزدير.\nفصل:\nوقوله: (\"من أفرى الفرى\") -هو بكسر الفاء- مقصور، وهو الكذب، يعني: أكذب الكذب، والفرية: الكذبة العظيمة التي يتعجب منها وجمعها: مقصور مثل لحية ولحى.\n_________\n(^١) ورد بهامش الأصل: في أصله: الشرح، ولعله ما كتبته أنا وهو: فصل.\n(^٢) \"شرح ابن بطال\" ٩/ ٥٥٦.\n(^٣) \"الصحاح\" ٤/ ١٥٧٣.\n(^٤) \"مجمل اللغة\" ١/ ١٠٥، وفيه: (القاسم بن معن).","vol":"32","page":245},{"text":"فصل:\nإن قلت: ما وجه خصوصية الكاذب في رؤياه بما خصه به من تكليف العقد بين طرفي شعيرتين يوم القيامة؟ وهل الكاذب في الرؤيا إلا كالكاذب في اليقظة؟ وقد يكون الكذب في اليقظة أعظم في الجرم إذا كان شهادة توجب على المشهود عليه بها حدًّا، أو قتلًا أو مالًا يؤخذ منه وليس ذلك في كذبه في منامه؛ لأن ضرر ذلك عليه في منامه وحده دون غيره.\nقيل له: اختلفت حالاهما في كذبهما؛ فكان الكاذب على عينيه في منامه أحق بأعظم النكالين؛ وذلك لتظاهر الأخبار عن رسول الله - ﷺ - أن \"الرؤيا الصادقة جزء من ستة وأربعين جزءًا من النبوة\" على ما سلف، لا يكون إلا وحيًا من الله، فكان معلومًا بذلك أن الكاذب في نومه كاذب على الله أنه أراه ما لم ير. والكاذب على الله أعظم فرية، وأولى بعظيم العقوبة (من الكاذب) (^١) على نفسه بما أتلف به حقًّا لغيره أو أوجبه عليه، وبذلك نطق محكم التنزيل فقال تعالى: ﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى على اللهِ كَذِبًا﴾ الآية [الأنعام: ٢١] فأبان ذلك أن الكذب في الرؤيا ليس كاليقظة؛ لأن أحدهما كذب على الله والاخر كذب على المخلوقين. فإن قلت: فما الحكمة في ذكر الشعير دون غيره من أنواع الحبوب؟ قلت: سره لما كان المنام من الشعور وكذب فيه فناسب فيه ذكر الشعير دون غيره إعلامًا له من لفظه.\nفصل:\nوفيه -كما قال المهلب-: حجة للأشعرية في تجويزهم تكليف\n_________\n(^١) من (ص ١).","vol":"32","page":246},{"text":"ما لا يطاق، وفي التنزيل ما (يزيده) (^١) بيانا، وهو قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ﴾ [القلم: ٤٢] ولله أن يفعل في عباده ما شاء، لا يسأل عنه، ومنع من ذلك الفقهاء والمعتزلة احتجاجًا بقوله تعالى: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦] قالوا: والآية والحديث وما أشبهه من أحكام الآخرة، وليست دار تكليف، وإنما هي دار مجازاة؛ فلا حجة لهم فيه؛ لأن الله قد أخبر في كتابه أنه لا يكلف نفسًا من العبادات في الدنيا إلا وسعها، ولو كلفهم ما لا يقدرون عليه في الدنيا لكان في ذلك كون خبر الصادق على خلاف ما أخبر به، ولا يجوز النسخ في الأخبار ولا وقوعها على خلاف إخبار الله فلا تضادَّ إذًا.\nفصل:\nوأما الاستماع إلى حديث من لا يريد استماعه فهو حرام عملًا بالحديث، وإن كان لا ضرر عليهم في استماعه إليهم، وله فيه نفع عظيم دينًا أو دنيا فلا، وإن كره ذلك المتحدثون لكن المستمع لا يعلم هل له فيه نفع إلا بعد استماعه إليه، وبعد دخوله فيما كره له الشارع فغير جائز له ذلك لنهيه - ﵇ - نهيًا عامًّا. أما من لا يعلم: هل يكرهون ذلك؟ فالصواب -كما قال ابن جرير- المنع إلا بإذنهم له في ذلك للخبر الذي روي عن رسول الله - ﷺ - أنه نهى عن الدخول بين المتناجيين في كراهية ذلك إلا بإذنهم.\nفصل:\nوالتصوير سلف في الزينة أنه حرام فيما له صورة، وأرخص ابن\n_________\n(^١) في (ص ١): يؤيده.","vol":"32","page":247},{"text":"عباس في تصوير الشجر ونحوها، ومنهم من جعل خبر النمرقة السالف (^١) ناسخًا لحديث النهي؛ لأجل أنهم كانوا حديثي عهد بعبادة الصور، ثم أبيح الرقم للحاجة إلى اتخاذ الثياب، ولا يؤمن على الجاهل تعظيم ما يوطأ ويمتهن. وقال ابن الجلاب: لا بأس بذلك في الثياب والبسط. وفي \"المعونة\": لا يجوز اتخاذ التماثيل في بناء أو لباس أو فراش إلا أن يكون رقمًا في مداس (^٢).\n_________\n(^١) برقم (٢١٠٥) ومواضع أخر.\n(^٢) \"المعونة\" ٢/ ٥٨٩.","vol":"32","page":248},{"text":"<span data-type='title' id=toc-4188>٤٦ - باب إِذَا رَأَى مَا يَكْرَهُ فَلَا يُخْبِرْ بِهَا وَلَا يَذْكُرْهَا</span>\n٧٠٤٤ - حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ قَالَ: سَمِعْتُ أَبَا سَلَمَةَ يَقُولُ: لَقَدْ كُنْتُ أَرَى الرُّؤْيَا فَتُمْرِضُنِي، حَتَّى سَمِعْتُ أَبَا قَتَادَةَ يَقُولُ: وَأَنَا كُنْتُ لأَرَى الرُّؤْيَا تُمْرِضُنِي، حَتَّى سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «الرُّؤْيَا الْحَسَنَةُ مِنَ اللهِ، فَإِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلَا يُحَدِّثْ بِهِ إِلاَّ مَنْ يُحِبُّ، وَإِذَا رَأَى مَا يَكْرَهُ فَلْيَتَعَوَّذْ بِاللهِ مِنْ شَرِّهَا وَمِنْ شَرِّ الشَّيْطَانِ، وَلْيَتْفِلْ ثَلَاثًا، وَلَا يُحَدِّثْ بِهَا أَحَدًا، فَإِنَّهَا لَنْ تَضُرَّهُ». [انظر: ٣٢٩٢ - مسلم: ٢٢٦١ - فتح ١٢/ ٤٣٠]\n\n٧٠٤٥ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنِي ابْنُ أَبِي حَازِمٍ وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِذَا رَأَى أَحَدُكُمُ الرُّؤْيَا يُحِبُّهَا فَإِنَّهَا مِنَ اللهِ، فَلْيَحْمَدِ اللهَ عَلَيْهَا وَلْيُحَدِّثْ بِهَا، وَإِذَا رَأَى غَيْرَ ذَلِكَ مِمَّا يَكْرَهُ فَإِنَّمَا هِيَ مِنَ الشَّيْطَانِ، فَلْيَسْتَعِذْ مِنْ شَرِّهَا، وَلَا يَذْكُرْهَا لأَحَدٍ، فَإِنَّهَا لَنْ تَضُرَّهُ» [فتح ١٢/ ٤٣٠]\nذكر فيه حديث أبي قتادة السالف في باب: الرؤيا من الله (^١).\nوكذا حديث يزيد وهو ابن عبد الله بن أسامة بن الهادي، عَنْ عَبْدِ اللهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيد - ﵁ - أيضًا.\nوقوله: (\"فليتفِل\") -هو بكسر الفاء- وحكى الجوهري الضم أيضًا، وقال: التفل يشبه البزاق، وهو أقل منه، أوله البزاق، ثم التفل، ثم النفث، ثم النفخ (^٢)، وقال بعضهم: هذا بما يغلط فيه، فيجعلونه بالثاء ويضمون الفعل المستقبل منه، والصواب بالتاء والكسر\n_________\n(^١) برقم (٦٩٨٤).\n(^٢) \"الصحاح\" ٤/ ١٦٤٤.","vol":"32","page":249},{"text":"في المستقبل لا غير. والنفث كالتفل إلا أن النفث نفخ لا بصاق معه، والتفل معه شيء من الريق.\nوقد سلف في حديث أبي قتادة أن التفل ثلاثًا عن شماله، والأحاديث وردت مرة بالبصاق، ومرة بالتفل، ومرة بالنفث، والمعنى متقارب كما سلف، ووجه نفثه إخساء الشيطان كما يتفل الإنسان عند الشيء القذر يراه أو يذكره، ولا شيء أقذر من الشيطان، فأمره بالتفل عند ذكره، وكونه ثلاثًا مبالغة في إخسائه وكونه عن الشمال؛ لأن الشرور كلها تأتي عند العرب من جهته، ولذلك سميت الشؤمى، ولذلك كانوا يتشاءمون بما جاء من قبلها من طائر ووحش أَخذ إلى ناحية اليمين، فسمى ذلك بعضهم بارحًا، وكانوا يتطيرون منه، وسماه بعضهم سانحًا وأنه ليس فيه كثير اعتمال من بطش وأخذ وإعطاء وأكل وشرب، وأصل طريق الشيطان إلى ابن آدم؛ لرعائه إلى ما يكرهه الله من قبلها.\nفصل:\nوإنما أمر الشارع إذا رأى ما يحب أن لا يحدث بها إلا من يحب؛ لأن المحب لا يعبرها إلا بخير، والعبارة لأول عابر، ولأنه لا يسوؤه ما يسر به صديقه، بل هو مسرور بما يسره وغير حريص أن يتأول الرؤيا الحسنة شر التأويل، ولو أخبر بها من لا يحبه لم يأمن أن يأولها شر التأويل، فربما وافق ذلك وجهًا من الحق في تأويلها فتحرج كذلك؛ لقوله - ﵇ -: \"الرؤيا لأول عابر\" (^١).\n_________\n(^١) رواه ابن ماجه (٣٩١٥) عن أنس بن مالك، وضعفه الألباني في \"ضعيف ابن ماجه\" (٨٤٩).","vol":"32","page":250},{"text":"فصل:\nوأما إذا رأى ما يكره فقد أمره الشارع بمداواة ما يخاف من ضرها وتلافيه بالتعوذ بالله من شرها ومن شر الشيطان، ويتفل عن شماله ثلاثًا، ولا يحدث بها أحدًا فإنها لن تضره.\nقال الداودي: يريد ما كان من الشيطان، وأما ما كان من الله من خير أو شر (فهو) (^١) واقع لا محالة كرؤيا الشارع في البقر والسيف.\nقال: وقوله: (\"ولا يَذْكُرْها لأحد\") يدل أنها إن ذكرت فربما أضرت، وإن كانت من الشيطان كما أن ما ستر له من القول السيَّئ يضره، وكذلك ما يريه في المنام في الذي يوسوس به في اليقظة، فمن عصاه ولم يذكر رؤياه واستعاذ بالله من شره وذكر الله لم يضره ما يكون منه، وقد قال (أبو) (^٢) عبد الملك: إن معنى الحلم الذي من الشيطان: هواه، ومراده لا أنه يفعل شيئًا، وأمره بالتعوذ والتفل؛ لأن هذا الفعل يرفع الوهم عنه وللوهم تأثير.\nفإن قلت: قد سلف من أقسام الرؤيا أنها قد تكون منذرة ومنبهة للمرء على استعدادِ البلاءِ قبل وقوعه رفقًا من الله بعباده لئلا يقع على غرة فيقتل، فإذا وقع على مقدمة وتوطين كان أقوى للنفس وأبعد لها من أذى البغتة، وقد سلف في علم الله إذا كانت الرؤيا الصحيحة من قبل الله (محزنة) (^٣) أن تضر من رآها، فما وجه كتمانها؟\nأجاب المهلب: أنه إذا أخبر بالرؤيا المكروهة فيسوء حاله ولم يأمن\n_________\n(^١) ورد في (ص ١): فيهما.\n(^٢) في (ص ١): ابن.\n(^٣) في (ص ١): مخزية.","vol":"32","page":251},{"text":"أن تفسر له بالمكروه فيستعجل الهم ويتعذب (له) (^١)، ويترقب وقوع المكروه فيسوء حاله، ويغلب عليه اليأس من الخلاص من شرها، ويجعل ذلك نصب عينيه، وقد كان داواه الشارع من هذا البلاء الذي عجله لنفسه بما أمره به من كتمانها والتعوذ بالله من شرها، وإذا لم تفسر له بالمكروه بقي بين الطمع والرجاء المجبولة عليه النفس أنها لا تجزع إما لأنها من قبل الشيطان، أو لأن لها تأويلًا آخر على المحبوب، فأراد - ﵇ - أن لا تتعذب أمته بانتظارهم خروجها بالمكروه كأن الرؤيا قد يبطؤ خروجها، وعلى أن أكثر ما يراه الإنسان مما يكرهه فهو من قبل الشيطان، فلو أخبر بذلك كله لم ينفك دهره دائمًا من الاهتمام بما لا يؤذيه أكثره، وهذِه حكمة بالغة، واحتياط على المؤمنين، فجزاه الله عنا من نبي خيرًا.\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ٩/ ٥٥٨: بها.","vol":"32","page":252},{"text":"<span data-type='title' id=toc-4189>٤٧ - باب مَنْ لَمْ يَرَ الرُّؤْيَا لأَوَّلِ عَابِرٍ إِذَا لَمْ يُصِبْ</span>\n٧٠٤٦ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْر، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ ابْنَ عَبَّاسٍ - ﵄ - كَانَ يُحَدِّثُ أَنَّ رَجُلًا أَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: إِنِّي رَأَيْتُ اللَّيْلَةَ فِي الْمَنَامِ ظُلَّةً تَنْطِفُ السَّمْنَ وَالْعَسَلَ، فَأَرَى النَّاسَ يَتَكَفَّفُونَ مِنْهَا فَالْمُسْتَكْثِرُ وَالْمُسْتَقِلُّ، وَإِذَا سَبَبٌ وَاصِلٌ مِنَ الأَرْضِ إِلَى السَّمَاءِ، فَأَرَاكَ أَخَذْتَ بِهِ فَعَلَوْتَ، ثُمَّ أَخَذَ بِهِ رَجُلٌ آخَرُ فَعَلَا بِهِ، ثُمَّ أَخَذَ بِهِ رَجُلٌ آخَرُ فَعَلَا بِهِ ثُمَّ أَخَذَ بِهِ رَجُلٌ آخَرُ فَانْقَطَعَ ثُمَّ وُصِلَ. فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللهِ، بِأَبِي أَنْتَ وَاللهِ لَتَدَعَنِّي فَأَعْبُرَهَا. فَقَالَ النَّبِيُّ - ﷺ -: «اعْبُرْ». قَالَ: أَمَّا الظُّلَّةُ فَالإِسْلَامُ، وَأَمَّا الَّذِي يَنْطِفُ مِنَ الْعَسَلِ وَالسَّمْنِ فَالْقُرْآنُ حَلَاوَتُهُ تَنْطُفُ، فَالْمُسْتَكْثِرُ مِنَ الْقُرْآنِ وَالْمُسْتَقِلُّ، وَأَمَّا السَّبَبُ الْوَاصِلُ مِنَ السَّمَاءِ إِلَى الأَرْضِ فَالْحَقُّ الَّذِي أَنْتَ عَلَيْهِ تَأْخُذُ بِهِ فَيُعْلِيكَ اللهُ، ثُمَّ يَأْخُذُ بِهِ رَجُلٌ مِنْ بَعْدِكَ فَيَعْلُو بِهِ، ثُمَّ يَأْخُذُ رَجُلٌ آخَرُ فَيَعْلُو بِهِ، ثُمَّ يَأْخُذُهُ رَجُلٌ آخَرُ فَيَنْقَطِعُ بِهِ ثُمَّ يُوَصَّلُ لَهُ فَيَعْلُو بِهِ، فَأَخْبِرْنِي يَا رَسُولَ اللهِ -بِأَبِي أَنْتَ- أَصَبْتُ أَمْ أَخْطَأْتُ؟. قَالَ النَّبِيُّ - ﷺ -: «أَصَبْتَ بَعْضًا وَأَخْطَأْتَ بَعْضًا». قَالَ: فَوَاللهِ لَتُحَدِّثَنِّي بِالَّذِى أَخْطَأْتُ.\nقَالَ: «لَا تُقْسِمْ». [انظر: ٧٠٠٠ - مسلم: ٢٢٦٩ - فتح ١٢/ ٤٣١]\nذكر فيه حديث ابن عَبَّاس - ﵄ - أَنَّ رَجُلا أَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: إِنِّي رَأَيْتُ اللَّيْلَةَ فِي المَنَامِ ظُلَّة تَنْطِفُ السَّمْنَ وَالْعَسَلَ .. الحديث بطوله، وفي آخره: فقَالَ - ﷺ - للصديق: \"أَصَبْتَ بَعْضًا وَأَخْطَأْتَ بَعْضًا\". قَالَ: فَوَاللهِ يا رسول الله لَتُحَدّثَنِّي بِالَّذِي أَخْطَاتُ. قَالَ: \"لَا تُقْسِمْ\".\nوقد ذكر منه قطعة في باب: رؤيا الليل من الوجه الذي ذكره هنا سواء (^١)، والظلة: السحابة وكل ما أظلك من فوقك من سقيفة\n_________\n(^١) سلف برقم (٧٠٠٠).","vol":"32","page":253},{"text":"ونحوها ظلة، (قاله الخطابي) (^١)، وقال ابن فارس: الظلة أول سحابة تظل (^٢)، وكذا هو في \"الصحاح\" (^٣)، وبه جزم ابن بطال حيث قال: الظلة سحابة لها ظل.\nو(تنطف): تمطر (^٤). قال ابن فارس: ليلة نطوف: تمطر حتى الصباح (^٥).\nو(يتكففون): يأخذون منه بأكفهم. قال صاحب \"العين\": تكفف واستكف إذا بسط كفه؛ ليأخذه (^٦).\nو(السبب): الحبل والعهد والميثاق قال تعالى: ﴿أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللهِ﴾ [آل عمران: ١١٢] أي: بعهد وميثاق.\nقال المهلب: وإنما عبر بالظلة عن الإسلام؛ لأن الظلة نعمة من نعم الله على أهل الجنة، وكذلك كانت على بني إسرائيل، وكذلك كانت تظله (- ﵇ -) (^٧) أينما مشى قبل نبوته (^٨)، فكذلك الإسلام يقي الأذى،\n_________\n(^١) من (ص ١).\nقلت: انظر: \"أعلام الحديث\"٤/ ٢٣٢٦.\n(^٢) \"المجمل\" ٢/ ٥٩٩.\n(^٣) \"الصحاح\" ٥/ ١٧٥٦.\n(^٤) \"شرح ابن بطال\" ٩/ ٥٦٢.\n(^٥) \"المجمل\" ٤/ ٨٧٢.\n(^٦) انظر: \"العين\" ٥/ ٢٨٣.\n(^٧) من (ص ١).\n(^٨) حدث هذا في سفره مع عمه أبي طالب إلى الشام في خبر بحيرى الراهب كما في الترمذي (٣٦٢٠) وقال: حسن غريب لا نعرفه إلا من هذا الوجه. والحاكم ٢/ ٦١٥ - ٦١٧ وقال: هذا حديث صحيح على شرط الشيخين وقال الذهبي: أظنه موضوعًا فبعضه باطل.\nوالبيهقي في \"دلائل النبوة\" ٢/ ٢٤ - ٢٧ جميعًا من حديث أبي موسى الأشعري.","vol":"32","page":254},{"text":"وينعم المؤمن دنيا وأخرى، وأما العسل فإن الله جعله شفاء للناس، وقال في القرآن: ﴿وَشِفَاءٌ لِمَا فِي الصُّدُورِ﴾ [يونس: ٥٧] وهو أبدًا حلو على الأسماع كحلاوة العسل على المذاق، وكذلك جاء في الحديث: إن في (السمن) (^١) شفاء من كل داء (^٢). والرجل الذي يأخذ الحبل بعد رسول الله - ﷺ - الصديق، يقوم بالحق في أمته بعده، ثم يقوم بالحق بعده عمر، ثم عثمان وهو الذي انقطع له.\nفصل:\nاختلف فيما أخطأ؛ فقال المهلب في قوله: (ثم وصل له) حيث زاد (له)، والوصل لغيره، وكان ينبغي له أن يقف حيث وقفت الرؤيا ويقول: ثم يوصل على نص الرؤيا ولا يذكر الموصول له، ومعنى كتمانه موضع الخطأ لئلا يحزن الناس بالعارض لعثمان، فهو الرابع الذي انقطع له ثم وصل، أي: وصلت الخلافة لغيره، وأقره عليه ابن بطال (^٣) (وغيره) (^٤)، وقال ابن أبي زيد والأصيلي والداودي: الخطأ هو سؤاله أن يعبرها.\nوقال بعضهم: أخطأ في ابتدائه بالتعبير بحضرة الشارع، وبه جزم الإسماعيلي، وكان - ﵇ - أحق بالتعبير منه، وقيل أخطأ؛ لأن المذكور في الرؤيا شيئان: العسل والسمن، وهما القرآن، والسنة تبين القرآن، حكي عن الطحاوي وتبويب البخاري أشبه بظاهر الحديث حيث قال: \"أصبت بعضًا وأخطأت بعضًا\". أي: بعض تأويلها.\n_________\n(^١) كذا في الأصل: ولعل الصحيح: (العسل) كما في \"المصنف\" و\"سنن البيهقي\".\n(^٢) رواه ابن أبي شيبة في \"المصنف\" ٦/ ١٢٧ (٣٠٠١١)، والبيهقي في \"السنن\" ٩/ ٣٤٥ عن عبد الله بن مسعود وقال: هذا هو الصحيح موقوف.\n(^٣) \"شرح ابن بطال\" ٩/ ٥٦٠.\n(^٤) من (ص ١).","vol":"32","page":255},{"text":"فصل:\nوما ترجم به هو تفسير للحديث الذي رواه أبو معاوية عن الأعمش، عن يزيد الرقاشي، عن أنس بن مالك - ﵁أنه - ﵇ - قال: \"الرؤيا لأول عابر\" (^١). قال أبو عبيد وغيره من العلماء: إذا أصاب الأول وجه العبارة وإلا فهي لمن أصابها بعده، إذ ليس المدار إلا على إصابة الصواب فيما يرى النائم؛ ليتوصل بذلك إلى مراد الله بما ضربه من الأمثال في المنام فإذا اجتهد العابر وأصاب الصواب في معرفة المراد بما ضربه الله في المنام فلا تفسير إلا تفسيره، ولا ينبغي أن يسأل عنها غيره إلا أن يكون الأول قد قصر به تأويله، فخالف أصول التأويل، فللعابر الثاني أن يبين ما جهله ويخبر بما عنده كما فعل الشارع بالصديق هنا، ولو كانت الرؤيا لأول عابر سواء أصاب أو أخطأ ما قال له: \"وأخطأت بعضًا\".\nوقال الكرماني: لا تعبر الرؤيا عن وجهها الذي رُئيت له عبارة عابر ولا غيره، وكيف يستطيع مخلوق أن يعبر ما جاءت به نسخته من أم الكتاب، غير أنه يستحب لمن لم يتدرب في علم التأويل ولا اتسع في التعبير ألا يتعرض لما قد سبق إليه مَن لا يشك في أمانته ودينه وليس له من التجربة فوق تجربته.\nفصل:\nقال ابن قتيبة: لا ينبغي أن يسأل صاحب الرؤيا عن رؤياه إلا عالمًا ناصحًا أمينًا كما جاء في الخبر عن رسول الله - ﷺ -: \"لا تقصص رؤياك\n_________\n(^١) رواه ابن ماجه (٣٩١٥)، من طريق الأعمش، به.\nوضعفه الألباني في \"ضعيف ابن ماجه\" (٨٤٩).","vol":"32","page":256},{"text":"إلا على عالم أو ناصح أو ذي رأي من أهلك، فإنه يقول خيرًا\" (^١). وليس معنى ذلك أن الرؤيا التي يقول عليها خيرًا كانت دلالة على المكروه والشر، فقد قيل لمالك: (لا يعبر) (^٢) الرؤيا على الخير وهي عنده على الشر؛ لقول من قال: إنها على ما أولت. فقال: معاذ الله، والرؤيا من أجزاء النبوة، فيتلاعب بالنبوة؟!\nولكن الخير الذي يرجى من العالم والناصح هو التأويل بالحق، أو يدعو له بالخير ودفع الشر، فيقول: خيرًا لك وشرًا لعدوك. إذا جهل الرؤيا.\nفصل:\nوفيه -كما قال المهلب- أن للعالم أن يسكت عن تعبير بعض الرؤيا إذا خشي منها فتنة على الناس أو غمًّا شاملًا، فأما إن كان الغم يخص واحدًا من الناس واستفسر العابر فلا بأس أن يخبر بالعبارة؛ ليعد الصبر، ويكون على أهبته من نزول الحادثة به؛ لئلا تفجأه فتفزعه، وقد فسر الصديق للمرأة التي رأت (جانب) (^٣) بيتها انكسر فقال: يموت زوجك وتلدين غلامًا؛ لما خصها من الحزن، وسألت عن التعبير.\nفصل:\nوقوله: (\"لا تقسم\") بعد إقسام أبي بكر. قال (الداودي) (^٤): أي: لا تكرر يمينك، وفيه دليل أن أمره - ﵇ - بإبرار القسم (^٥) خاص وأنه فيما\n_________\n(^١) تقدم تخريجه.\n(^٢) كذا في الأصل، وفي \"التمهيد\" ١/ ٢٨٨ (هل يعبر).\n(^٣) كذا بالأصل وفي (ص ١) جائز.\n(^٤) وقع في الأصل: الصديق. والمثبت من (ص ١).\n(^٥) سلف برقم (١٢٣٩) كتاب: الجنائز، باب: الأمر باتباع الجنائز.","vol":"32","page":257},{"text":"يجوز الاطلاع عليه دون ما لا يجوز، الإبرار منعه العلم فيما اتصل بعلم الغيب الذي لم يجز الاطلاع عليه.\nقلت: وكذا إذا كان فيه ضرر على المسلمين فلا يجوز إبراره، وكذا إذا أقسم على ما لا يجوز أن يقسم عليه كشرب الخمر والمعاصي ففرض عليه أن لا يبره.\nفصل:\nوفيه: أنه لا بأس للتلميذ أن يقسم على أستاذه أن يدعه (يفتي: الرغبة والتدرب) (^١).\nوفيه: جواز فتوى المفضول بحضرة الفاضل إذا كان مشارًا إليه بالعلم والإمامة.\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" ٩/ ٥٦٢: (يدعه يفتي في المسألة؛ لأن هذا القسم إنما هو بمعنى الرغبة والتدرب).","vol":"32","page":258},{"text":"<span data-type='title' id=toc-4190>٤٨ - باب تَعْبِيرِ الرُّؤْيَا بَعْدَ صَلَاةِ الصُّبْحِ</span>\n٧٠٤٧ - حَدَّثَنِي مُؤَمَّلُ بْنُ هِشَامٍ أَبُو هِشَامٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَوْفٌ، حَدَّثَنَا أَبُو رَجَاءٍ، حَدَّثَنَا سَمُرَةُ بْنُ جُنْدَبٍ - ﵁ - قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - مِمَّا يُكْثِرُ أَنْ يَقُولَ لأَصْحَابِهِ: «هَلْ رَأَى أَحَدٌ مِنْكُمْ مِنْ رُؤْيَا؟».\nقَالَ: فَيَقُصُّ عَلَيْهِ مَنْ شَاءَ اللهُ أَنْ يَقُصَّ، وَإِنَّهُ قَالَ ذَاتَ غَدَاةٍ: «إِنَّهُ أَتَانِي اللَّيْلَةَ آتِيَانِ، وَإِنَّهُمَا ابْتَعَثَانِي، وَإِنَّهُمَا قَالَا لِي: انْطَلِقْ. وَإِنِّي انْطَلَقْتُ مَعَهُمَا، وَإِنَّا أَتَيْنَا عَلَى رَجُلٍ مُضْطَجِعٍ، وَإِذَا آخَرُ قَائِمٌ عَلَيْهِ بِصَخْرَةٍ، وَإِذَا هُوَ يَهْوِى بِالصَّخْرَةِ لِرَأْسِهِ، فَيَثْلَغُ رَأْسَهُ فَيَتَهَدْهَدُ الْحَجَرُ هَا هُنَا، فَيَتْبَعُ الْحَجَرَ فَيَأْخُذُهُ، فَلَا يَرْجِعُ إِلَيْهِ حَتَّى يَصِحَّ رَأْسُهُ كَمَا كَانَ، ثُمَّ يَعُودُ عَلَيْهِ فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ الْمَرَّةَ الأُولَى. قَالَ: قُلْتُ لَهُمَا: سُبْحَانَ اللهِ! مَا هَذَانِ؟ قَالَ: قَالَا لِي: انْطَلِقْ قَالَ: فَانْطَلَقْنَا فَأَتَيْنَا عَلَى رَجُلٍ مُسْتَلْقٍ لِقَفَاهُ، وَإِذَا آخَرُ قَائِمٌ عَلَيْهِ بِكَلُّوبٍ مِنْ حَدِيدٍ، وَإِذَا هُوَ يَأْتِي أَحَدَ شِقَّيْ وَجْهِهِ فَيُشَرْشِرُ شِدْقَهُ إِلَى قَفَاهُ، وَمَنْخِرَهُ إِلَى قَفَاهُ وَعَيْنَهُ إِلَى قَفَاهُ -قَالَ: وَرُبَّمَا قَالَ أَبُو رَجَاءٍ: فَيَشُقُّ- قَالَ: ثُمَّ يَتَحَوَّلُ إِلَى الجَانِبِ الآخَرِ فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ بِالْجَانِبِ الأَوَّلِ، فَمَا يَفْرُغُ مِنْ ذَلِكَ الْجَانِبِ حَتَّى يَصِحَّ ذَلِكَ الجَانِبُ كَمَا كَانَ، ثُمَّ يَعُودُ عَلَيْهِ فَيَفْعَلُ مِثْلَ مَا فَعَلَ الْمَرَّةَ الأُولَى. قَالَ: قُلْتُ: سُبْحَانَ اللهِ! مَا هَذَانِ؟ قَالَ: قَالَا لِي: انْطَلِقْ. فَانْطَلَقْنَا فَأَتَيْنَا عَلَى مِثْلِ التَّنُّورِ -قَالَ: فَأَحْسِبُ أَنَّهُ كَانَ يَقُولُ:- فَإِذَا فِيهِ لَغَطٌ وَأَصْوَاتٌ. قَالَ: فَاطَّلَعْنَا فِيهِ، فَإِذَا فِيهِ رِجَالٌ وَنِسَاءٌ عُرَاةٌ، وَإِذَا هُمْ يَأْتِيهِمْ لَهَب مِنْ أَسْفَلَ مِنْهُمْ، فَإِذَا أَتَاهُمْ ذَلِكَ اللَّهَبُ ضَوْضَوْا. قَالَ: قُلْتُ لَهُمَا: مَا هَؤُلَاءِ؟ قَالَ: قَالَا لِي: انْطَلِقِ انْطَلِقْ. قَالَ: فَانْطَلَقْنَا فَأَتَيْنَا عَلَى نَهَرٍ -حَسِبْتُ أَنَّهُ كَانَ يَقُولُ:- أَحْمَرَ مِثْلِ الدَّمِ، وَإِذَا فِي النَّهَرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهَرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً، وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ","vol":"32","page":259},{"text":"يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ عِنْدَهُ الْحِجَارَةَ فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا، فَيَنْطَلِقُ يَسْبَحُ، ثُمَّ يَرْجِعُ إِلَيْهِ، كُلَّمَا رَجَعَ إِلَيْهِ فَغَرَ لَهُ فَاهُ فَأَلْقَمَهُ حَجَرًا. قَالَ: قُلْتُ لَهُمَا: مَا هَذَانِ؟ قَالَ: قَالَا لِي: انْطَلِقِ انْطَلِقْ. قَالَ: فَانْطَلَقْنَا فَأَتَيْنَا عَلَى رَجُلٍ كَرِيهِ المَرْآةِ كَأَكْرَهِ مَا أَنْتَ رَاءٍ رَجُلًا مَرْآةً، وَإِذَا عِنْدَهُ نَارٌ يَحُشُّهَا وَيَسْعَى حَوْلَهَا قَالَ: قُلْتُ لَهُمَا: مَا هَذَا؟ قَالَ: قَالَا لِي: انْطَلِقِ انْطَلِقْ. فَانْطَلَقْنَا فَأَتَيْنَا عَلَى رَوْضَةٍ مُعْتَمَّةٍ فِيهَا مِنْ كُلِّ نَوْرِ الرَّبِيعِ، وَإِذَا بَيْنَ ظَهْرَيِ الرَّوْضَةِ رَجُلٌ طَوِيلٌ لَا أَكَادُ أَرَى رَأْسَهُ طُولًا فِي السَّمَاءِ، وَإِذَا حَوْلَ الرَّجُلِ مِنْ أَكْثَرِ وِلْدَانٍ رَأَيْتُهُمْ قَطُّ. قَالَ: قُلْتُ لَهُمَا: مَا هَذَا؟ مَا هَؤُلَاءِ؟ قَالَ: قَالَا لِي: انْطَلِقِ انْطَلِقْ. قَالَ: فَانْطَلَقْنَا فَانْتَهَيْنَا إِلَى رَوْضَةٍ عَظِيمَةٍ لَمْ أَرَ رَوْضَةً قَطُّ أَعْظَمَ مِنْهَا وَلَا أَحْسَنَ. قَالَ: قَالَا لِي: ارْقَ فِيهَا. قَالَ: فَارْتَقَيْنَا فِيهَا فَانْتَهَيْنَا إِلَى مَدِينَةٍ مَبْنِيَّةٍ بِلَبِنِ ذَهَبٍ وَلَبِنِ فِضَّةٍ، فَأَتَيْنَا بَابَ الْمَدِينَةِ فَاسْتَفْتَحْنَا فَفُتِحَ لَنَا، فَدَخَلْنَاهَا فَتَلَقَّانَا فِيهَا رِجَالٌ شَطْرٌ مِنْ خَلْقِهِمْ كَأَحْسَنِ مَا أَنْتَ رَاءٍ، وَشَطْرٌ كَأَقْبَحِ مَا أَنْتَ رَاءٍ.\nقَالَ: قَالَا لَهُمُ: اذْهَبُوا فَقَعُوا فِي ذَلِكَ النَّهَرِ. قَالَ: وَإِذَا نَهَرٌ مُعْتَرِضٌ يَجْرِى كَأَنَّ مَاءَهُ المَحْضُ فِي البَيَاضِ، فَذَهَبُوا فَوَقَعُوا فِيهِ، ثُمَّ رَجَعُوا إِلَيْنَا قَدْ ذَهَبَ ذَلِكَ السُّوءُ عَنْهُمْ، فَصَارُوا فِي أَحْسَنِ صُورَةٍ. قَالَ: قَالَا لِي: هَذِهِ جَنَّةُ عَدْنٍ، وَهَذَاكَ مَنْزِلُكَ. قَالَ: فَسَمَا بَصَرِي صُعُدًا، فَإِذَا قَصْرٌ مِثْلُ الرَّبَابَةِ البَيْضَاءِ. قَالَ: قَالا ليَ: هَذَاكَ مَنْزِلُكَ. قَالَ: قُلْتُ لَهُمَا: بَارَكَ اللهُ فِيكُمَا، ذَرَانِي فَأَدْخُلَهُ. قَالَا: أَمَّا الآنَ فَلَا وَأَنْتَ دَاخِلُهُ. قَالَ: قُلْتُ لَهُمَا: فَإِنِّي قَدْ رَأَيْتُ مُنْذُ اللَّيْلَةِ عَجَبًا، فَمَا هَذَا الَّذِي رَأَيْتُ؟ قَالَ: قَالَا لِي: أَمَا إِنَّا سَنُخْبِرُكَ، أَمَّا الرَّجُلُ الأَوَّلُ الَّذِي أَتَيْتَ عَلَيْهِ يُثْلَغُ رَأْسُهُ بِالْحَجَرِ، فَإِنَّهُ الرَّجُلُ يَأْخُذُ الْقُرْآنَ\nفَيَرْفُضُهُ وَيَنَامُ عَنِ الصَّلَاةِ المَكْتُوبَةِ، وَأَمَّا الرَّجُلُ الَّذِي أَتَيْتَ عَلَيْهِ يُشَرْشَرُ شِدْقُهُ إِلَى قَفَاهُ وَمَنْخِرُهُ إِلَى قَفَاهُ وَعَيْنُهُ إِلَى قَفَاهُ، فَإِنَّهُ الرَّجُلُ يَغْدُو مِنْ بَيْتِهِ فَيَكْذِبُ الكَذْبَةَ تَبْلُغُ الآفَاقَ، وَأَمَّا الرِّجَالُ وَالنِّسَاءُ الْعُرَاةُ الَّذِينَ فِي مِثْلِ بِنَاءِ","vol":"32","page":260},{"text":"التَّنُّورِ فَإِنَّهُمُ الزُّنَاةُ وَالزَّوَانِي، وَأَمَّا الرَّجُلُ الَّذِي أَتَيْتَ عَلَيْهِ يَسْبَحُ فِي النَّهَرِ وَيُلْقَمُ الْحَجَرَ فَإِنَّهُ آكِلُ الرِّبَا، وَأَمَّا الرَّجُلُ الْكَرِيهُ المَرْآةِ الَّذِي عِنْدَ النَّارِ يَحُشُّهَا وَيَسْعَى حَوْلَهَا، فَإِنَّهُ مَالِكٌ خَازِنُ جَهَنَّمَ، وَأَمَّا الرَّجُلُ الطَّوِيلُ الَّذِي فِي الرَّوْضَةِ فَإِنَّهُ إِبْرَاهِيمُ - ﷺ -، وَأَمَّا الوِلْدَانُ الَّذِينَ حَوْلَهُ فَكُلُّ مَوْلُودٍ مَاتَ عَلَى الْفِطْرَةِ».\nقَالَ: فَقَالَ بَعْضُ الْمُسْلِمِينَ: يَا رَسُولَ اللهِ، وَأَوْلَادُ المُشْرِكِينَ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «وَأَوْلَادُ الْمُشْرِكِينَ، وَأَمَّا الْقَوْمُ الَّذِينَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنًا وَشَطَرٌ مِنْهُمْ قَبِيحًا فَإِنَّهُمْ قَوْمٌ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا، تَجَاوَزَ اللهُ عَنْهُمْ\" [انظر: ٨٤٥ - مسلم: ٢٢٥٧ - فتح ١٢/ ٤٣٨]\nذكر فيه حديث أبي رجاء عمران بن ملحان -ويقال: إبراهيم العطاردي- ثنا سمرة بن جندب.\nفذكر حديثًا طويلًا، وسلف بعضه في الجنائز وغيره، وترجم عليه في الجنائز: بابٌ فقط (^١) وقبله: باب: ما قيل في أولاد المشركين.\nومن فوائده: أنه حجة لمن قال: أطفال المشركين في الجنة كأطفال المسلمين، وقد اختلف العلماء فيه وأسلفناه هناك.\nومعنى الترجمة -كما نبه عليه المهلب في سؤاله عن الرؤيا عند صلاة الصبح- أنه أولى من غيره من (الأوقات) (^٢)؛ لحفظ صاحبه لها وقرب عهده بها، وأن النسيان قلما يعرض عليه فيها ولجمام (فهم) (^٣) العابر، وقلة ابتدائه بالفكرة في أخبار معاشه، ومداخلته للناس في\n_________\n(^١) سلف برقم (١٣٨١).\n(^٢) في (ص ١): الآفات.\n(^٣) في (ص ١): ذهن.","vol":"32","page":261},{"text":"(شعب) (^١) دنياهم؛ وليعرف الناس ما يعرض لهم في يومهم ذلك فيستبشرون بالخير، ويحذرون موارد الشر، ويتأهبون لورود الأسباب السماوية عليهم، فربما كانت الرؤيا تحذيرًا عن معصية لا تقع إن حذرت، وربما كانت إنذارًا بما لا بد من وقوعه، فهذِه كلها فوائد، وربما كانت البشرى بالخير سببًا لسامعها إلى الازدياد منه، وقويت فيه نيته، وانشرحت له نفسه، وتسبب إليه.\nفصل في غريبه وضبط ألفاظه:\nقوله فيه: (\"أتاني الليلة آتيان وإنهما ابتعثاني\"). أي: أرسلاني. قال الجوهري: بعثته وابتعثته بمعنى أي: أرسلته (^٢).\nومعنى \"يثلغ رأسه\": يشدخه. ثلاثي، والمثلغ من الرطب والتمر ما أسقطه المطر، وقيل: الثلغ ضربك الرطب باليابس حتى ينشدخ، وقيل: إنه كسر الشيء الأجوف، يقال: شدخت رأسه فانشدخ.\nوقوله: (\"يُهوي بالصخرة\") هو بضم الياء من يُهوي رباعيًّا من قولهم: أهويت له بالسيف، أي: تناولته.\nوقوله: (\"فتدهده الحجر\") أي: تدحرج، فنزول الشيء تدهدهه من أعلاه إلى أسفل. قال الخطابي: دهدأة الشيء دحرجته، وتدهدأ تدحرج (^٣).\nوفي \"الصحاح\": دهدهت الحجر فتدهده، أي: دحرجته فتدحرج، قال: وقد تبدل من الهاء ياء، فيقال: تدهدى الحجر وغيره تدهديًا،\n_________\n(^١) في (ص ١): سعة.\n(^٢) \"الصحاح\" ١/ ٢٧٣.\n(^٣) \"أعلام الحديث\" ٤/ ٢٣٢٢.","vol":"32","page":262},{"text":"ودهديته أنا (^١). وكذلك أتى في \"المجمل\" في باب الدال مع الهاء (^٢). قال ابن التين: ورويناه بالهمز، وعند أبي ذر: فتدهده. وفي وراية أخرى: (فهدهده) (^٣). والكَلُّوب بفتح الكاف، وفي لغة أخرى الكَلَّاب، والجمع كلاليب وهو المنشال، حديدة ينشل بها اللحم من القدر. وقال الداودي: هو كالسكين ونحوها، وقد سلف بيانه مع الهدهدة في الجنائز وفي الحديث: \"ما تدهده الجعل خير\"، وفي \"الصحاح\" في الذين ماتوا في الجاهلية هو يدحرجه السرجين (^٤)، وفي الحديث الآخر\"لما يدهده الجعل\" (^٥) وشرشر: قطع، من كتاب \"العين\" (^٦) وشق أيضًا، والشق: جانب الفم.\n_________\n(^١) \"الصحاح\" ٦/ ٢٢٣١.\n(^٢) \"المجمل\" ٢/ ٣١٩.\n(^٣) في (ص ١): فيتهدهد.\n(^٤) لم أجد هذا في \"الصحاح\": وقال ابن الأثير في \"النهاية\" ٢/ ١٤٣: ومنه الحديث: \"لما يدهده الجعل خير من الذين ماتوا في الجاهلية\" هو الذي يدحرجه من السرجين.\nقلت: والحديث هذا رواه أحمد ١/ ٣٠١، وابن حبان ١٣/ ٩١ (٥٧٧٥)، والطبراني ١١/ ٣١٧ (١١٨٦١)، وابن عدي في \"الكامل\" ٣/ ١٣٥ من طريق أيوب عن عكرمة، عن ابن عباس - ﵄ - مرفوعًا: \"لا تفتخروا بآبائكم الذين ماتوا في الجاهلية، فوالذي نفسي بيده. لما يدهده الجعل بمنخريه خير من آبائكم الذين ماتوا في الجاهلية\".\nقال الهيثمي في \"المجمع\" ٨/ ٨٤: رواه أحمد، ورجاله جال الصحيح. وقال الشيخ أحمد شاكر في تعليقه على \"المسند\" (٢٧٣٩): إسناده صحيح.\nورواه الترمذي (٣٩٥٥) من حديث أبي هريرة، بلفظ آخر بنحوه.\nوصححه الألباني في \"صحيح الجامع\" (٥٤٨٢). وحسنه في \"غاية المرام\" (٣١٢).\n(^٥) تقدم في الحديث السابق.\n(^٦) \"العين\" ٦/ ٢١٨.","vol":"32","page":263},{"text":"التنور: هو الذي يخبز فيه، يقال: إنه في جميع اللغات كذلك.\nوقال علي بن أبي طالب في قوله: ﴿وَفَارَ التَّنُّورُ﴾ [هود: ٤٠] أي: وجه الأرض، وذكر عنه أيضًا: وطلع الفجر، كأنه يذهب إلى تنور الصبح. قال مجاهد: هو تنور الحافرة. وقال الداودي: التنور: الحفير في الأرض يوقد فيه، قال: ولعل ذلك التنور على جهنم.\nوفيه دليل أن بعض الأشقياء يعذبون في البرزخ وهو ما بين الموت إلى النفخة الأولى (^١).\nواللغط صوت وضجة لا يفهم معناها. قال الجوهري: اللغط -بالتحريك-: الصوت والجلبة، وقد لغطوا لغْطًا ولُغاطًا ولغِاطًا (^٢).\nواللهب: لهب النار، وهو لسانها، وقال الداودي: هو شدة الوقيد والاشتعال.\nوقوله: (\"ضوضوا\"). أي: ضجوا وصاحوا، قال الجوهري (^٣): وهو غير مهموز، أصله ضوضووا واستثقلت الضمة على الواو فحذفت فاجتمع ساكنان فحذفت الواو الأولى؛ لاجتماع الساكنين. والضوضاة أصوات الناس وجلبتهم، وضبط: ضوضئوا بالهمز، في بعض الكتب. قال القاضي عياض: الضوضاة، والضوضاء ممدود، والضوة -على وزن الجنة- ارتفاع الأصوات والجلبة (^٤). قال\n_________\n(^١) ورد في هامش الأصل: صوابه: الثانية. هذا على القول بأنهما نفختان، ومن قال: إنها ثلاث نفخات ينبغي أن يقال: الثالثة. وفي \"صحاح الجوهري\": والبرزخ: ما بين الدنيا والآخرة، من وقت الموت إلى البعث. انتهى وهذا صحيح.\n(^٢) \"الصحاح\" ٣/ ١١٥٧.\n(^٣) \"الصحاح\" ٦/ ٢٤١٠.\n(^٤) \"مشارق الأنوار\" ٢/ ٦٢.","vol":"32","page":264},{"text":"الجوهري: يقال: سمعت ضوة القوم، والضوضاة: أصوات الناس وجلبتهم، يقال: ضوضوا بلا همز، وضوضيت أبدلوا من الواو ياء، وضويت إليه بالفتح أضوى ضويًا إذا أويت إليه وانضممت، وأضويت الأمر إذا أضعفته ولم تحكمه، ويقال: بالبعير ضواة أي: سلعة، والضوي: الهزال (^١).\nوفغر فاه يفغر إذا فتحه، يقال: فغر فاه وفغر فوه يتعدى ولا يتعدى.\nوقوله: (\"فيلقمه حجرًا\") هو بضم الياء رباعي من اللقم.\nوقوله: (\"فأتينا على رجل كريه المرآه\"). أصله: المراية تحركت الياء وانفتح ما قبلها فقلبت ألفا ووزنه: مفعلة، بفتح الميم أي: كريه المنظر.\nيقال: رجل حسن المرأى والمرآة، وحسن في مرآة العين، والمرآة بكسر الميم معروفة، نظرت في المرآة.\nوقوله: (\"وإذا عنده نار يحشها\"). أي: يحركها لتتقد، يقال: حششت النار أحشها حشًا إذا أوقدتها وجمعت الحطب إليها، وكل ما قوي بشيء فقد حش به، قاله صاحب \"العين\" (^٢).\nوقوله: (\"فأتينا على روضة معتمة فيها من كل نور الربيع\"). أي: (وافية) (^٣) النبات، وهي بالعين المهملة الساكنة، ثم مثناة فوق، ثم ميم مشددة، كذا ضبطناه، يقال: اعتم إذا اكتمل، ونخلة عميمة: طويلة، وكذلك الجارية. وقال الداودي: أي: غطاها الخصب والكلأ، كالعمامة على الرأس.\n_________\n(^١) \"الصحاح\" ٦/ ٢٤١٠.\n(^٢) \"العين\" ٣/ ١٢.\n(^٣) في (ص ١): دائمة.","vol":"32","page":265},{"text":"قال ابن التين: وضبطناه بكسر التاء وتخفيف الميم، وما يظهر له وجه. وأورده ابن بطال (مغنة) فقط بالغين المعجمة والنون ثم قال: قال ابن دريد: واد أغن ومغن إذا كثر شجره، ولا يعرف الأصمعي إلا (أغن) وحده (^١)، وقال صاحب \"العين\": روضة غناء كثيرة العشب (والذباب) (^٢) وقرية غناء: كثيرة الأهل. وواد أغن (^٣).\nوالنور -بفتح النون- نور الشجر أي: زهره، نورت الشجرة: أخرجت نورها. وقال الداودي: والروضة من البقل والعشب وهي المكان المشرف المطمئن الأعلى الخصب.\nوقوله: (\"وإذا بين ظهري الروضة\"). أي: وسطها، قال القزار: كل شيء متوسط بين شيئين فهو بين ظهرانيه وظهريه.\nفصل آخر منه: قوله: (\"فانتهينا إلى مدينة\"). سميت مدينة من قولهم: مدن بالمكان إذا أقام به. وهي فعيلة وتجمع على مدائن -بالهمز- وقيل: هي مفعلة من دينت أي: ملكت، فعلى هذا لا يهمز جمعها مثل: معايش، فإذا نسبت إلى مدينة الرسول - عليه أفضل الصلاة والسلام - قلت: مدني. وإلى مدينة منصور قلت: مديني. وإلى مدينة كسرى. قلت: مدائني. للفرق بين النسب؛ لئلا تختلط.\nوقوله: (\"مبنية بلبن ذهب\") هو بفتح اللام وكسر الباء جمع لبنة ككلمة وكلم، قال ابن السكيت: ومن العرب من يقول: لِبنة (^٤). ولبن مثل كبدة وكبد، وهي من الطين.\n_________\n(^١) \"جمهرة اللغة\" لابن دريد ١/ ١٦٠.\n(^٢) في الأصل: (والنبات)، والمثبت في (ص ١) وهو الموفق لما في \"شرح ابن بطال\" ٩/ ٥٦٥.\n(^٣) \"شرح ابن بطال\" ٩/ ٥٦٤ - ٥٦٥.\n(^٤) إصلاح المنطق ص ١٦٩.","vol":"32","page":266},{"text":"وقوله: (\"وشطر كأقبح ما أنت راء\"). الشطر: النصف. وقوله: (كأن ماءه المحض في البياض) المحض: اللبن والخالص من كل شيء لم يخالطه الماء حلوًا كان أو حامضًا، ولا يسمى محضا إلا إذا كان كذلك، فكلُّ شيء أخلصته فقد محضته. وقال الدوادي: المحض: الشديد البياض. وقال صاحب \"العين\": المحض: اللبن الخالص بلا رغوة، وكل شيء خالص فهو محض (^١).\nوقوله: (\"جنة عدن\"). أي: إقامة، ومنه سمى المعدن؛ لعدون ما فيه ولإقامة الناس عليه شتاء وصيفًا (^٢). وكذا ضبطه الدمياطي، وقال ابن التين: وروِّيناه أيضًا كذلك، وما رأيت له وجهًا، وإنما هو بضم الصاد وفتح العين والمد، أي: ارتفع كثيرًا، ومنه تنفس الصعداء، أي: تنفس تنفسًا ممدودًا.\nوقوله: (\"فإذا بقصر مثل الربابة البيضاء\") الربابة بالفتح: السحابة التي ركب بعضها بعضًا. قاله الخطابي (^٣). قال صاحب \"العين\": الرباب: السحاب، واحدتها ربابة (^٤). واقتصر عليه ابن بطال (^٥).\nوقال الجوهري: الرباب بالفتح: سحاب أبيض، ويقال: إنه السحاب الذي تراه كأنه دون السحاب، قد يكون أبيض وقد يكون أسود، الواحدة ربابة، ومنه سميت المرأة: الرباب (^٦).\n_________\n(^١) \"العين\" ٣/ ١١١.\n(^٢) ورد في هامش الأصل ما نصه: سقط من هنا شيء وهو: وقوله صعد بضم الصاد، وفتح العين. أو نحو هذا الكلام.\n(^٣) \"أعلام الحديث\" ٤/ ٢٣٢٣.\n(^٤) \"العين\" ٨/ ٢٥٦.\n(^٥) \"شرح ابن بطال\" ٩/ ٥٦٥.\n(^٦) \"الصحاح\" ١/ ١٣٣.","vol":"32","page":267},{"text":"وقال الداودي: الربابة: السحابة البعيدة في السماء. وقوله: (\"ذراني فأدخله\"). أي: دعاني، وأصله: اذرواني، فحذفت الواو فتحرك أول الفعل، واستغنى عن ألف الوصل، وأصل هذا الفعل (وذر) مثل علم، ولكنه أميت فلا يقال: وذره ولا واذره، فاستغني عنه بـ (ترك وتارك).\nوقوله: (\"أما الرجل الذي يثلغ رأسه بالحجر فإنه الرجل يأخذ القرآن فيرفضه\") هو بكسر الفاء. قال ابن التين: وكذا رويِّناه. قال الجوهري: الرفض: الترك، يقال: رفضه يرفُضه ويرفِضه رفْضًا ورفَضًا، ومنه سميت فرقة من الشيعة الرافضة لتركهم زيد بن علي (^١).\nفصل:\nوقوله: (\"وأما الرجل الطويل الذي في الروضة فإنه إبراهيم، وأما الوالدان الذين حوله فكل مولود مات على الفطرة\". فقال بعض المسلمين: يا رسول الله وأولاد المشركين؟ فقال: \"وأولاد المشركين\") ظاهر هذا إلحاقهم بهم في حكم الآخرة، وإن كان قد حكم لهم بحكم آبائهم في الدنيا حيث قال في ذراريهم: \"هم من آبائهم\" (^٢). وهذا هو المختار، وإن كان الخطابي قال: عامة (المسلمين) (^٣) على أنهم كآبائهم، قال تعالى: ﴿وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (٨) بِأَيِّ ذَنْبٍ قُتِلَتْ (٩)﴾ [التكوير ٨، ٩] وقال: ﴿وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ﴾ [الإنسان: ١٩] قيل في التفسير: إنهم أطفال الكفار، أي: لأن اسم الولدان مشتق من\n_________\n(^١) \"الصحاح\" ٣/ ١٠٧٨.\n(^٢) سلف برقم (٣٠١٣) كتاب الجهاد والسير، باب: أهل الدار يبيتون فيصاب الولدان والذراري.\n(^٣) في \"أعلام الحديث\": أهل السنة.","vol":"32","page":268},{"text":"الولادة، ولا ولادة في الجنة. وقيل: كما كانوا سبيًا وخدمًا للمسلمين في الدنيا فكذلك هم في الجنة (^١). واحتج كل فريق بحديث واهٍ، وقد قيل في الجمع بين الأحاديث: وإن أصل جميعها حديث: \"الله أعلم بما كانوا عاملين\" (^٢)، والحديث الذي فيه: \"تؤجج لهم نار من اقتحمها دخل الجنة ومن لم يقتحمها دخل النار\" (^٣) هو فيها خادم لهم، وإلا فهو مع أبيه في الهاوية، فتتفق الأحاديث ولا تختلف؛ لأن علم الله تعالى يقدم كل شيء.\nآخر التعبير ولله الحمد\n_________\n(^١) \"أعلام الحديث\" ٤/ ٢٣٢٤ - ٢٣٢٥.\n(^٢) سلف عن ابن عباس برقم (١٣٨٣)، ورواه مسلم (٢٦٦٠)، وسلف أيضًا عن أبي هريرة برقم (١٣٨٤)، ورواه مسلم (٢٦٥٨)\n(^٣) رواه إسحاق بن راهويه في \"مسنده\" ١/ ٤٤٥ (٥١٤)، وابن أبي عاصم في \"السنة\" (٤٠٤) من حديث أبي هريرة.\nوهو حديث صححه الألباني في \"ظلال الجنة\" (٤٠٤)، وانظر: \"الصحيحة\" (١٤٣٤).","vol":"32","page":269},{"text":"٩٢\nكتاب الفتن","vol":"32","page":271},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4191>٩٢ - كِتَابُ الفِتَنِ</span>\nروينا في \"الجامع لأخلاق الراوي وآداب السامع\" للحافظ أبي بكر الخطيب: أن يحيى بن معين قال: هذِه الأحاديث التي يتحدثون بها في الفتن وفي الخلفاء، وتكون، كلها كذب وريح، لا يعلم هذا أحد إلا بوحي. وقال الإمام أحمد: ثلاثة كتب ليس لها أصل: المغازي والملاحم والتفسير. وهو كما قال الخطيب: محمول على وجه أن المراد به كتب مخصوصة غير معتمد عليها، وأما كتب الملاحم فجميعها بهذِه الصفة، وليس يصح في ذكر الملاحم المرتقبة والفتن المنتظرة غير أحاديث يسيرة (^١).\n_________\n(^١) \"الجامع لأخلاق الراوي وآداب السامع\" ٢/ ٩٢ .......","vol":"32","page":273},{"text":"<span data-type='title' id=toc-4192>١ - [باب] مَا جَاءَ فِي قَوْلِ اللهِ تَعَالَى: ﴿وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾ [الأنفال: ٢٥] وَمَا كَانَ النَّبِيُّ - ﷺ - يُحَذِّرُ مِنَ الفِتَنِ</span>\n٧٠٤٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا بِشْرُ بْنُ السَّرِيِّ، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: قَالَتْ أَسْمَاءُ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَنَا عَلَى حَوْضِي أَنْتَظِرُ مَنْ يَرِدُ عَلَيَّ، فَيُؤْخَذُ بِنَاسٍ مِنْ دُونِي فَأَقُولُ: أُمَّتِي. فَيَقُولُ: لَا تَدْرِي، مَشَوْا عَلَى القَهْقَرَى». قَالَ ابْنُ أَبِي مُلَيْكَةَ: اللَّهُمَّ إِنَّا نَعُوذُ بِكَ أَنْ نَرْجِعَ عَلَى أَعْقَابِنَا أَوْ نُفْتَنَ. [انظر: ٦٥٩٣ - مسلم: ٢٢٩٣ - فتح ١٣/ ٣]\n\n٧٠٤٩ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مُغِيرَةَ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ: قَالَ النَّبِيُّ - ﷺ -: «أَنَا فَرَطُكُمْ عَلَى الْحَوْضِ، لَيُرْفَعَنَّ إِلَيَّ رِجَالٌ مِنْكُمْ حَتَّى إِذَا أَهْوَيْتُ لأُنَاوِلَهُمُ اخْتُلِجُوا دُونِي، فَأَقُولُ: أَيْ رَبِّ، أَصْحَابِي. يَقُولُ: لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ». [انظر: ٦٥٧٥ - مسلم: ٢٢٩٧ - فتح ١٣/ ٣]\n٧٠٥٠،٧٠٥١ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْر، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ قَالَ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «أَنَا فَرَطُكُمْ عَلَى الْحَوْضِ، مَنْ وَرَدَهُ شَرِبَ مِنْهُ، وَمَنْ شَرِبَ مِنْهُ لَمْ يَظْمَأْ بَعْدَهُ أَبَدًا، لَيَرِدُ عَلَيَّ أَقْوَامٌ أَعْرِفُهُمْ وَيَعْرِفُونِي، ثُمَّ يُحَالُ بَيْنِي وَبَيْنَهُمْ».\nقَالَ أَبُو حَازِمٍ: فَسَمِعَنِي النُّعْمَانُ بْنُ أَبِي عَيَّاشٍ وَأَنَا أُحَدِّثُهُمْ هَذَا، فَقَالَ: هَكَذَا سَمِعْتَ سَهْلًا؟ فَقُلْتُ: نَعَمْ. قَالَ: وَأَنَا أَشْهَدُ عَلَى أَبِي سَعِيدٍ الْخُدْرِيِّ لَسَمِعْتُهُ يَزِيدُ فِيهِ: قَالَ: «إِنَّهُمْ مِنِّي، فَيُقَالُ إِنَّكَ لَا تَدْرِي مَا بَدَّلُوا بَعْدَكَ فَأَقُولُ: سُحْقًا سُحْقًا لِمَنْ بَدَّلَ بَعْدِي». [انظر: ٦٥٨٣، ٦٥٨٤ - مسلم: ٢٢٩٠ - فتح ١٣/ ٣]\nذكر أحمد في تفسيره -فيما عزاه إليه ابن الجوزي في \"حدائقه\"-","vol":"32","page":274},{"text":"حدثنا أسود، ثنا جرير: سمعت الحسن قال: قال الزبير بن العوام: نزلت هذِه الآية ونحن متوافرون مع رسول الله - ﷺ - فجعلنا نقول: ما هذِه الفتنة، وما نشعر أنها تقع حيث وقعت، وعنه أنه قال يوم الجمل لما لقي ما لقي: ما توهمت أن هذِه الآية نزلت فينا أصحاب محمد - ﷺ - اليوم.\nوقال الضحاك: هي في أصحاب محمد خاصة (^١). وقال ابن عباس - ﵄ -: أمر الله المؤمنين أن لا يقروا منكرًا بين ظهورهم وأنذرهم بالعذاب (^٢).\nوقيل: إنها تعم الظالم وغيره. وقال المبرد: إنها نهي بعد نهي لأمر الفتنة، والمعنى في النهي للظالمين أن لا تقربوا الظلم.\nوحكى سيبويه: لا أرينك ها هنا (^٣). أي: لا تكن ها هنا، فإنه من كان ها هنا رأيته. والشيخ أبو إسحاق يذهب إلى أن معناه الخبر، وجاز دخول النون في الخبر؛ لأن فيه قوة الجزء. وقال علي بن سليمان: هو دعاء.\nثم ساق البخاري في الباب ثلاثة أحاديث:\nأحدها: حديث أَسْمَاءَ - ﵂ -، عَنِ النَّبِيِّ - ﷺقَالَ: \"أَنَا عَلَى حَوْضِي أَنْتَظِرُ مَنْ يَرِدُ عَلَيَّ، فَيُؤْخَذُ بِنَاسِ مِنْ دُونِي فَأقولُ: أمَّتي. فَيُقَالُ: إِنَّكَ لَا تَدْرِي، مَشَوْا عَلَى القَهْقَرى\". قَالً ابن أَبِي مُلَيْكَةَ: اللَّهُمَّ إِنَّا نَعُوذُ بِكَ أَنْ نَرْجِعَ عَلَى أَعْقَابِنَا أَوْ نُفْتَنَ.\n_________\n(^١) أورده ابن الجوزي في \"زاد المسير\" ٣/ ٣٤١.\n(^٢) رواه الطبري ٦/ ٢١٧.\n(^٣) \"الكتاب\" ٣/ ١٠١.","vol":"32","page":275},{"text":"ثانيها: حديث أَبِي وَائِلٍ، عن عَبْدِ اللهِ - ﵁ -، عن النَّبِيِّ - ﷺ -: \"أَنَا فَرَطُكُمْ عَلَى الحَوْضِ، لَيُرْفَعَنَّ إلَيَّ رِجَال مِنْكُمْ حَتَّى إِذَا أَهْوَيْتُ لأتناولَهُمُ اخْتُلِجُوا دُونِي، فَاقُولُ: يا رَبِّ، أَصْحَابِي. فَيَقُولُ: لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ\".\nثالثها: حديث أَبِي حَازِمٍ قَالَ: سَمِعْتُ سَهْلَ بْنَ سَعْدٍ - ﵁ -: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"أَنَا فَرَطُكُمْ عَلَى الحَوْضِ، مَنْ وَرَدَهُ شَرِبَ مِنْهُ، وَمَنْ شَرِبَ مِنْهُ لَمْ يَظْمَأْ (بَعْدَهُ) (^١) أَبَدًا، لَيَرِدَنَّ عَلَيَّ أَقْوَامٌ أَعْرِفُهُمْ وَيَعْرِفُونِي، ثُمَّ يُحَالُ بَيْنِي وَبَيْنَهُمْ\".\nقَالَ أَبُو حَازِمٍ: فَسَمِعَنِي النُّعْمَانُ بْنُ أَبِي عَيَّاشٍ وَأَنَا أُحَدِّثُهُمْ هذا، فَقَالَ: هَكَذَا سَمِعْتَ سَهْلًا؟ فَقُلْتُ: نَعَمْ. قَالَ: وَأَنَا أَشْهَدُ عَلَى أَبِي سَعِيدٍ الخُدْرِيِّ لَسَمِعْتُهُ يَزِيدُ فِيهِ: قَالَ: \"إِنَّهُمْ مِنِّي، فَيُقَالُ: إِنَّكَ لَا تَدْرِي مَا بَدَّلُوا بَعْدَكَ. فَأَقُولُ: سُحْقًا سُحْقًا لِمَنْ بَدَّلَ بَعْدِي\".\nالشرح:\nحوضه - ﷺ - معروف، وماؤه أبيض من اللبن، وأحلى من العسل، تربته المسك وجانباه قباب اللؤلؤ.\nومعنى (\"أنتظر من يرد عليَّ\"). أي: من يحضرني ليشرب.\nو(\"القهقرى\") مقصور، قال الجوهري: القهقرى: الرجوع إلى الخلف فإذا قلت: رجحت القهقرى فكأنك قلت: رجعت الرجوع الذي يعرف بهذا الاسم؛ لأن القهقرى ضرب من الرجوع (^٢).\nوقال الأزهري: معنى الحديث الارتداد عما كانوا عليه (^٣).\n_________\n(^١) من (ص ١).\n(^٢) \"الصحاح\" ٢/ ٨٠١.\n(^٣) \"تهذيب اللغة\" ٣/ ٣٠٦٧.","vol":"32","page":276},{"text":"وقوله: (\"أنا فرطكم\") هو بفتح الراء، أي: أتقدمكم، وهو من يتقدم الوارد، فيهيء لهم الإرشاء والدلاء، وعدد الحياض، ويسقي لهم، وهو فعل بمعنى فاعل، كتبع بمعنى تابع؛ يقال: رجل فرط، ومنه الدعاء للطفل الميت: اجعله (لنا) (^١) فرطًا. أي: أجرًا يتقدمنا حتى نرد عليه.\nوقوله: (\"أهويت لأتناولهم\") أي: أومأت.\nوقوله: (\"اختلجوا\"). يقال: خلجه واختلجه إذا جذبه وانتزعه،\nقال صاحب \"العين\": خلت الشيء واختلجته: جذبته (^٢).\nومعنى (\"لم يظمأ\") لم يعطش، وسحقًا: بعدًا.\nو(\"السحيق\") البعيد، ومنه قوله تعالى: ﴿فَسُحْقًا لِأَصْحَابِ السَّعِيرِ﴾ [الملك: ١١] ومعنى ذلك: الدعاء على من غيَّر وبدل، كقوله: أبعده الله.\nقال الداودي: وليس هذا بما يحتم به للمختلجين بدخول النار؛ لأنه قد يحتمل أن يختلجوا وقتًا فيلحقهم من هول ذلك (اليوم) (^٣) وشدته ما شاء الله، ثم يتلاقاهم الله بما شاء من رحمته، ولا يدل قوله: \"سحقًا سحقًا\" أنه لا يشفع لهم بعد؛ لأن الله سبحانه وتعالي قد يلقي لهم ذلك في قلبه وقتًا ليعاقبهم بما شاء إلى وقت يشاء، ثم يعطف قلبه عليهم؛ فيشفع لهم.\nوقد جاء في الحديث: \"شفاعتي لأهل الكبائر من أمتي\" (^٤). قلت:\n_________\n(^١) من (ص ١).\n(^٢) \"العين\" ٤/ ١٦٠.\n(^٣) في (ص ١): الموت.\n(^٤) رواه أبو داود (٤٧٣٩).","vol":"32","page":277},{"text":"ما عدا الشرك. وقد قال بعض السلف: فالذين يعرفهم ويحال بينه وبينهم إنهم هم المرتدون، وقد أسلفناه عن الأزهري أيضًا (^١)، واستدل على ذلك بقوله: \"يا رب أصحابي فيقال: ارتدوا بعدك على أدبارهم القهقرى\". كما سلف في باب: الحوض، في آخر الرقاق (^٢).\nفصل:\nكان سيدنا رسول الله - ﷺ - يستعيذ بالله من الفتن ومن شرها، ويتخوف من وقوعها؛ لأنها تذهب بالدين وتتلفه، وفي الآية إرشاد إلى أن الفتنة إذا عمت هلك الكل، وذلك عند ظهور المعاصي وانتشار المنكر، وقد سألت زينب - ﵂ - رسول الله - ﷺ -. عن هذا المعنى فقالت: يا رسول الله، أنهلك وفينا الصالحون؟ قال: \"نعم إذا كثر الخبث\" (^٣). وسيأتي قريبا (^٤)، وهو بفتح الخاء المعجمة ثم باء موحدة ثم مثلثة، ونهلك -بكسر اللام وحكي فتحها- وفسر العلماء الخبث بأولاد الزنا، وزعم ابن قتيبة (^٥): أنه الفسوق والفجور، والعرب تدعو الزنا خبثًا وخبثة. وفي الحديث: أن رجلًا وجد مع امرأة يخبث بها (^٦). أي: يزني. قال تعالى: ﴿الْخَبِيثَاتُ لِلْخَبِيثِينَ﴾ [النور: ٢٦] فإذا ظهرت المعاصي ولم تغير وجب على المؤمنين المنكرين لها بقلوبهم هجران تلك البلدة والهرب منها، فإن لم يفعلوا فقد تعرضوا للهلاك إلا أن الهلاك\n_________\n(^١) \"تهذيب اللغة\" ٣/ ٣٠٦٧.\n(^٢) سلف برقم (٦٥٩٣).\n(^٣) سلف برقم (٣٣٤٦)، ورواه مسلم (٢٨٨٠).\n(^٤) برقم (٧١٣٥).\n(^٥) \"تأويل مختلف الحديث\" ص ٣٦٣.\n(^٦) يشير إلى ما رواه ابن ماجه عن سعد بن عبادة (٢٥٧٤)، وأحمد ٧/ ٤٨١.","vol":"32","page":278},{"text":"طهارة للمؤمنين ونقمة على الفاسقين، وبهذا قال السلف. وروى ابن وهب عن مالك أنه قال: تهجر الأرض التي يصنع فيها المنكر جهارًا ولا يستقر فيها.\nواحتج بصنع أبي الدرداء إلى خروجه عن أرض معاوية حين أعلن بالربا وهو من الكبائر وأجاز بيع سقاية الذهب بأكثر من وزنها. فقال له أبو الدرداء: سمعت رسول الله - ﷺ - ينهى عن مثل هذا لا مِثلًا بمثل؛ فقال معاوية: ما أرى بمثل هذا بأسًا؛ فقال أبو الدرداء: فمن يعذرني من معاوية؟ أنا أخبره عن رسول الله ويخبرني عن رأيه، لا أساكنك بأرض أنت فيها (^١).\nوأما أحاديث (هذا) (^٢) الباب في ذكر من يعرفهم من أمته ويحال بينهم وبينه لما أحدثوا بعده، فذلك كل حدث في الدين لا يرضاه الله من خلاف جماعة المسلمين وجميع أهل البدع كلهم، فهم مبدلون محدثون، وكذلك أهل الظلم والجور وخلاف الحق وأهله، كلهم محدث مبدل. ليس في الإسلام داخل في معنى هذا الحديث.\nفصل:\nفي هذِه الأحاديث الإيمان بحوضه - ﵇ - على ما ذهب إليه أهل السنة.\n_________\n(^١) \"الموطأ\" ص ٣٩٢.\n(^٢) من (ص ١).","vol":"32","page":279},{"text":"<span data-type='title' id=toc-4193>٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: «سَتَرَوْنَ بَعْدِي أُمُورًا تُنْكِرُونَهَا»</span>\nوَقَالَ عَبْدُ اللهِ بْنُ زَيْدٍ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: «اصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الحَوْضِ». [انظر: ٤٣٣٠]\n\n٧٠٥٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا زَيْدُ بْنُ وَهْبٍ، سَمِعْتُ عَبْدَ اللهِ قَالَ: قَالَ لَنَا رَسُولُ اللهِ - ﷺ -: «إِنَّكُمْ سَتَرَوْنَ بَعْدِي أَثَرَةً وَأُمُورًا تُنْكِرُونَهَا. قَالُوا: فَمَا تَأْمُرُنَا يَا رَسُولَ اللهِ؟ قَالَ: «أَدُّوا إِلَيْهِمْ حَقَّهُمْ، وَسَلُوا اللهَ حَقَّكُمْ». [انظر: ٣٦٠٣ - مسلم: ١٨٤٣ - فتح ١٣/ ٥]\n\n٧٠٥٣ - حَدَّثَنَا مُسَدَّد، عَنْ عَبْدِ الوَارِثِ، عَنِ الجَعْدِ، عَنْ أَبِي رَجَاءٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ كَرِهَ مِنْ أَمِيرِهِ شَيْئًا فَلْيَصْبِرْ، فَإِنَّهُ مَنْ خَرَجَ مِنَ السُّلْطَانِ شِبْرًا مَاتَ مِيتَةً جَاهِلِيَّةً». [٧٠٥٤، ٧١٤٣ - مسلم: ١٨٤٩ - فتح ١٣/ ٥]\n\n٧٠٥٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنِ الجَعْدِ أَبِي عُثْمَانَ، حَدَّثَنِي أَبُو رَجَاءٍ الْعُطَارِدِيُّ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْرًا فَمَاتَ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّةً». [انظر: ٧٠٥٣ - مسلم: (١٧٠٩/ ٤٢) - فتح ١٣/ ٥]\n\n٧٠٥٥ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ عَمْرٍو، عَنْ بُكَيْرٍ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ جُنَادَةَ بْنِ أَبِي أُمَيَّةَ قَالَ: دَخَلْنَا عَلَى عُبَادَةَ بْنِ الصَّامِتِ وَهْوَ مَرِيضٌ قُلْنَا: أَصْلَحَكَ اللهُ، حَدِّثْ بِحَدِيثٍ يَنْفَعُكَ اللهُ بِهِ سَمِعْتَهُ مِنَ النَّبِيِّ - ﷺ -. قَالَ: دَعَانَا النَّبِيُّ - ﷺ - فَبَايَعْنَاهُ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح ١٣/ ٥]\n\n٧٠٥٦ - فَقَالَ: فِيمَا أَخَذَ عَلَيْنَا أَنْ بَايَعَنَا عَلَى السَّمْعِ وَالطَّاعَةِ فِي مَنْشَطِنَا وَمَكْرَهِنَا وَعُسْرِنَا وَيُسْرِنَا وَأَثَرَةٍ عَلَيْنَا، وَأَنْ لَا نُنَازِعَ الأَمْرَ أَهْلَهُ: إِلاَّ أَنْ تَرَوْا كُفْرًا بَوَاحًا، عِنْدَكُمْ مِنَ اللهِ فِيهِ بُرْهَانٌ\" [٧٢٠٠ - مسلم: ١٧٠٩ - فتح ١٣/ ٥]","vol":"32","page":280},{"text":"٧٠٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ عَرْعَرَةَ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِك، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ، أَنَّ رَجُلًا أَتَى النَّبِيَّ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، اسْتَعْمَلْتَ فُلَانًا وَلَمْ تَسْتَعْمِلْنِي. قَالَ: «إِنَّكُمْ سَتَرَوْنَ بَعْدِي أَثَرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي». [انظر: ٣٧٩٢ - مسلم: ١٨٤٥ - فتح ١٣/ ٥]\nثم ساق أربعة أحاديث:\nأحدها: حديث ابن مسعود - ﵁ - قَالَ: قَالَ لنَا رَسُولُ اللهِ - ﷺ-: \"إِنَّكُمْ سَتَرَوْنَ بَعْدِي أثَرَةً وَأُمُورًا تُنْكِرُونَهَا\". قَالُوا: فَمَا تَأْمُرُنَا يَا رَسُولَ اللهِ؟ قَالَ: \"أَدُّوا إِلَيْهِمْ حَقَّهُمْ، وَاسْألوا اللهَ حَقَّكُمْ\".\nثانيها: حديث الجَعْدِ، عَنْ أَبِي رَجَاءٍ، عَنِ ابن عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَنْ كَرِهَ مِنْ أَمِيرِهِ شَيْئًا فَلْيَصْبِرْ، فَإِنَّهُ مَنْ خَرَجَ مِنَ السُّلْطَانِ شِبْرًا مَاتَ مِيتَةً جَاهِلِيَّةً\".\nوَعَنِ الجَعْدِ أَبِي عُثْمَانَ، حَدَّثَنِي أَبُو رَجَاءٍ العُطَارِدِيُّ: \"مَنْ رَأى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ مَنْ فَارَقَ الجَمَاعَةَ شِبْرًا فَمَاتَ إِلَّا مَاتَ مِيتَةً جَاهِلِيَّةً\".\nثالثها: حديث عُبَادَةَ بْنِ الصَّامِتِ - ﵁ -: بَايَعَنَا النبي - ﷺ - عَلَى السَّمْعِ وَالطَّاعَةِ في مَنْشَطنَا وَمَكْرَهِنَا وَعُسْرِنَا وُيسْرِنَا وَأَثَرةٍ عَلَيْنَا، وَأَنْ لَا نُنَارعَ الأَمْرَ أَهْلَهُ: \"إِلَّا أَنْ تَرَوْا كفْرًا بَوَاحًا، عِنْدَكُمْ مِنَ اللهِ فِيهِ بُرْهَانٌ\".\nرابعها: حديث أُسَيْدِ بْنِ حُضيْرٍ - ﵁ -، أَنَّ رَجُلًا أَتَي رسول الله - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، اسْتَعْمَلْتَ فُلَانًا وَلَمْ تَسْتَعْمِلْنِي. قَالَ: \"إِنَّكُمْ سَتَرَوْنَ بَعْدِي أثَرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي\".","vol":"32","page":281},{"text":"الشرح:\nأما حديث عبد الله بن زيد؛ فقد سلف في التفسير (^١)، فقال: \"إنكم\". زاد الترمذي فيه: \"حتى تلقوني على الحوض\". ثم قال: حسن صحيح (^٢)، (وخرج حديث ابن مسعود أيضًا ثم قال: حسن صحيح) (^٣)، ولابن ماجه بإسناد جيد من حديث الصنابحي\"ألا إني فرطكم علي الحوض فلا تقتتلن بعدي\" (^٤).\nوحديث أُسيد -وهو بضم الهمزة، وحُضير: بضم أوله ثم ضاد مفتوحة- بن سماك بن عتيك أبو يحيى أو أبو حضير أو أبو عبيد الأنصاري. أخرجه مسلم في المغازي، والترمذي هنا، والنسائي هنا وفي القضاء أيضًا (^٥).\nوفي هذِه الأحاديث حجة في ترك الخروج على أئمة الجور ولزوم السمع والطاعة لهم، والفقهاء يجمعون على أن الإمام المتغلب طاعته لازمة ما أقام الجماعات والجهاد، فإن طاعته خير من الخروج عليه لما في ذلك من حقن الدماء وتسكين الدهماء، ألا ترى قوله لأصحابه: \"سترون بعدي أثرة وأمورًا تنكرونها\". فوصف أنه سيكون عليهم أمراء يأخذون الحقوف ويستأثرون بها ويؤثرون بها من لا تجب له الأثرة، ولا يعدلون فيها وأمرهم بالصبر عليهم والتزام طاعتهم على ما فيهم\n_________\n(^١) سلف برقم (٤٣٣٠) كتاب المغازي، باب غزوة الطائف.\n(^٢) \"سنن الترمذي\" (٢١٨٩).\n(^٣) من (ص ١). وانظر: \"سنن الترمذي\" (٢١٩٠).\n(^٤) \"سنن ابن ماجه\" (٣٩٤٤).\n(^٥) مسلم (١٨٤٥/ ٤٨)، والترمذي (٢١٨٩)، والنسائي في \"الكبرى\" ٣/ ٤٦٤ (٥٩٣٣)، ٥/ ٩١ (٨٣٤٤).","vol":"32","page":282},{"text":"من الجور. وذكر علي بن معبد، عن علي أنه قال: لا بد من إمامة برة أو فاجرة. قيل له: هذِه البرة لا بد منه، فما بال الفاجرة؟ قال: يقام بها الحدود، ويؤمن بها السبيل، ويقسم بها الفيء، ويجاهد بها العدو.\nألا ترى حديث ابن عباس وعبادة - ﵁ -: \"وأن لا ينازع الأمر أهله، إلا أن تروا كفرًا بواحًا\" يدل هذا كله على ترك الخروج على الأئمة وأن لا تشق عصا المسلمين ولا ينسب إليه سفك الدماء وهتك الحريم إلا أن يكفر الإمام ويظهر خلاف دعوة الإسلام، فلا طاعة لمخلوق عليه، وقد سلف هذا المعنى في الجهاد (^١) ويأتي في الأحكام أيضًا (^٢).\nفصل:\nقال الداودي: قوله: (\"سترون بعدي أثرة\") يعني: للأنصار وصاهم أن يصبروا عندما ينقصون من حظهم في العطاء.\nوقوله: (\"أثرة\") هو من الاستئثار بالشيء، والاسم: الأثرة.\nوقوله: (\"أدوا إليهم حقهم\") يعني: الزكوات والخروج في البعوث، وغير ذلك من حقوقهم.\nوقوله: (\"وسلوا الله حقكم\") قال الداودي: يقول: اسألوا الله أن يأخذ لكم حقكم ويقيض لكم من يؤديه إليكم. قال زيد: يسألون الله سرًّا؛ لأنهم إن سألوه جهرًا كان سبًّا للولاة، (ويؤدي إلى الفتنة) (^٣).\n_________\n(^١) سلف برقم (٢٩٩٥).\n(^٢) سيأتي برقم (٧٢٠٠).\n(^٣) في الأصل: (يؤدي إليهم القسم)، والمثبت من (ص ١).","vol":"32","page":283},{"text":"وقوله: (\"من خرج من الجماعة شبرًا\") يعني: في الفتنة التي يكون فيها بعض المكروه. وقوله: (\"مات ميتة جاهلية\") أي: صار فعله فعل الجاهلية الذين يستحلون قتل بعضهم بعضًا، وميتة بكسر الميم كالجلسة والركبة.\nفصل:\nوقوله: (في منشطنا). أي: حين نشاطنا -هو بفتح الشين- لأن ماضيه نشط بكسرها.\nوقوله: (ومكرهنا). أي: في الأشياء التي يكرهونها. قاله الداودي.\nقال ابن التين: والظاهر أنه أراد في وقت الكسل والمشقة في الخروج فيكون مطابقًا لقوله: منشطنا.\nوقوله: (وأن لا ننازع الأمر أهله). أي: لا يخرج على المتولي.\nفصل:\nقال الداودي: الذي عليه العلماء في أمر أئمة الجور إن قدر على خلعه من غير فتنة تكون ولا ظلم فعلى الناس خلعه، وإن لم يوصل إلى ذلك إلا بارتكاب محض الظلم فهو الذي أمروا فيه بالصبر. وقال أبو محمد عبد الجليل في \"نكت التمهيد\": أجمعوا أنه لا يجوز ابتداء العقد لفاسق ولا لساقط العدالة، فلو عقد للعدل ثم أحدث جورًا أو غصبًا للمال وانتهاك المحارم. ففي جواز الخروج عليه قولان:\nقال الشيخ أبو الحسن: يجوز إذا أمن الناس.\nوقال هو والقاضي: لا يجوز ولا يسوغ عزله وإن أمن الناس؛ لأن الأحاديث في ذلك كثيرة، فلا يجوز الخروج عليه بجور يحدثه، إلا أن","vol":"32","page":284},{"text":"يكفر أو يدعو إلى بدعة وضلالة فيجوز حينئذ الخروج عليه لا غير، ويدل على صحة هذا القول قوله: \"إلا أن تروا كفرًا بواحًا أو صراحًا ظاهرًا\" من قولهم: باح بسره. أي: أظهره (^١)، وصرح به.\nقال الخطابي: (\"بواحًا\") يريد ظاهرًا باديًا، ومنه قوله: باح بالشيء يبوح به بوحًا وبؤوحًا إذا أذاعه وأظهره (^٢)، ومن رواه (براحًا) فالبراح بالشيء مثل البواح أو قريبًا منه، وأصل البراح: الأرض (القفر) (^٣) التي لا أنيس بها ولا بناء فيها. وقال غيره: البراح البيان، يقال: برح الخفاء. أي: ظهر. وفي حديث آخر: \"استقيموا لقريش ما استقامت لكم\" (^٤). أي: ما أطاعوا الله.\nوقوله: (\"عندكم من الله فيه برهان\"). يريد نص آية أو توقيفًا يحتمل التأويل مثل: قد جاءكم من ربكم وما دام فعلهم يحتمل وجهًا من التأويل فلا يجوز الخروج عليهم، وقد مثل بعض أحبار المتأخرين من يقوم على السلطان بمن يبني قصرًا ويهدم مصرًا.\nوقوله: (استعملت فلانًا ولم تستعملني. قال: \"فإنكم سترون بعدي أثرة فاصبروا حتى تلقوني\"). وقال الداودي: هو كلام نفي بعضه، وهذا كلام ليس من الأول، إلا أنه أخبر عن هذا الوجل ممن يرى الأثرة وأوصاهم بالصبر.\nقلت: الظاهر أنه كلام وأنه جواب لما ذكر.\n_________\n(^١) \"إكمال المعلم\" ٦/ ٢٤٦ - ٢٤٧.\n(^٢) \"أعلام الحديث\" ٤/ ٢٣٢٨.\n(^٣) من (ص ١).\n(^٤) رواه أحمد ٥/ ٢٧٧ من حديث ثوبان مرفوعا.","vol":"32","page":285},{"text":"فصل:\nالجعد السالف هو ابن دينار (العسكري) (^١) البصري الصيرفي، سمع أبا رجاء العطاردي عمران بن ملحان، ويقال: إبراهيم وأنس بن مالك اتفقا عليه، وعلى الجعدِ بن عبد الرحمن بن أوس، ويقال في هذا: جُعيد أيضًا مصغرًا. روى لابن عبد الرحمن مسلمٌ حديثا واحدًا عن محمد بن عباد، عن حاتم، عن الجعد، عن السائب بن يزيد قال: ذهبت بي خالتي (^٢). وليس في الصحيحين جعد غيرهما.\n_________\n(^١) في (ص ١): السكري، والصواب اليشكري. انظر: \"تهذيب الكمال\" ٤/ ٥٦٠ (٩٢٦).\n(^٢) مسلم (٢٣٤٥/ ١١١).","vol":"32","page":286},{"text":"<span data-type='title' id=toc-4194>٣ - باب قَوْلِ النَّبِيِّ - ﷺ -: «هَلَاكُ أُمَّتِي عَلَى يَدَىْ أُغَيْلِمَةٍ سُفَهَاءَ مِنْ قُرَيْشٍ»</span>\n٧٠٥٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدِ بْنِ عَمْرِو بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي جَدِّي قَالَ: كُنْتُ جَالِسًا مَعَ أَبِي هُرَيْرَةَ فِي مَسْجِدِ النَّبِيِّ - ﷺ - بِالْمَدِينَةِ وَمَعَنَا مَرْوَانُ، قَالَ أَبُو هُرَيْرَةَ: سَمِعْتُ الصَّادِقَ الْمَصْدُوقَ يَقُولُ: «هَلَكَةُ أُمَّتِي عَلَى يَدَىْ غِلْمَةٍ مِنْ قُرَيْشٍ».\nفَقَالَ مَرْوَانُ: لَعْنَةُ اللهِ عَلَيْهِمْ غِلْمَةً. فَقَالَ أَبُو هُرَيْرَةَ: لَوْ شِئْتُ أَنْ أَقُولَ بَنِي فُلَانٍ وَبَنِى فُلَانٍ لَفَعَلْتُ. فَكُنْتُ أَخْرُجُ مَعَ جَدِّي إِلَى بَنِي مَرْوَانَ حِينَ مَلَكُوا بِالشَّأْمِ، فَإِذَا رَآهُمْ غِلْمَانًا أَحْدَاثًا قَالَ لَنَا: عَسَى هَؤُلَاءِ أَنْ يَكُونُوا مِنْهُمْ: قُلْنَا: أَنْتَ أَعْلَمُ. [انظر: ٣٦٠٤ - مسلم: ٢٩١٧ - فتح ١٣/ ٩]\nذكر البخاري حديث يَحْيَى بْنِ سَعِيدِ بْنِ عَمْرِو بْنِ سَعِيدٍ بن العاصي ابن أمية (الكوفي) (^١) قَالَ: أَخْبَرَنِي جَدِّي -وهو أبو عثمان سعيد اتفقا على الجد، وانفرد البخاري بعمرو- قَالَ: كُنْتُ جَالِسًا مَعَ أَبِي هُرَيْرَةَ - ﵁ - فِي مَسْجِدِ رسول الله - ﷺ - بِالْمَدِينَةِ وَمَعَنَا مَرْوَانُ، قَال أَبُو هُرَيْرَةَ: سَمِعْتُ الصَّادِقَ المَصْدُوقَ يَقُول: \"هَلَكَةُ أُمَّتي عَلَى يَدَيْ (غِلْمَةٍ) (^٢) مِنْ قُرَيْشٍ\".\nفَقَال مَرْوَانُ: لَعْنَةُ اللهِ عَلَيْهِمْ غِلْمَةً. فَقَال أَبُو هُرَيْرَةَ: لَوْ شِئْتُ أَنْ أَقُول بَنِي فُلَانٍ وَبَنِي فُلَانٍ لَفَعَلْتُ. فَكُنْتُ أَخْرُجُ مَعَ جَدِّي إلى بَنِي مَرْوَانَ حِينَ مَلَكُوا بِالشَّامِ، فَإِذَا (رآهُمْ غِلْمَانًا أَحْدَاثًا) (^٣) قَال لَنَا: عَسَى هؤلاء أَنْ يَكُونُوا مِنْهُمْ: قُلْنَا: أَنْتَ أَعْلَمُ.\n_________\n(^١) من (ص ١).\n(^٢) في الأصل: أغيلمة، والمثبت من (ص ١).\n(^٣) في الأصل: هم غلمانًا أحداثٌ.","vol":"32","page":287},{"text":"الشرح:\nهذا الحديث أخرجه مسلم أيضًا، ولفظه: \"يهلك أمتي هذا الحي\" (^١)، واعترض ابن بطال بأنه لم يذكر في الحديث سفهاء كما ترجم له، ثم أجاب بأنه كثيرًا ما يفعل مثل هذا، وذلك أن يأتي في حديث لا يرضي إسناده لفظة تبين معنى الحديث فيترجم بها؛ ليدل على المراد بالحديث، وعلى أنه قد روي عن العلماء ثم لا يسعه أن يذكر في حشو الباب إلا أصح ما روي فيه اشتراطه الصحة في كتابه، وقد روي ذلك عن علي بن معبد: حدثنا أشعث بن [شعبة] (^٢)، عن سماك، عن أبي هريرة رفعه: \"إن فساد أمتي على رءوس غلمة سفهاء (من قريش) \" (^٣) فبان في هذا الحديث: أن الغلمة سفهاء) (^٤)، وأن الموجب لهلاك الناس بهم أنهم رؤساء وأمراء متغلبون (^٥).\nقلت: بل في (الباب الحديث) (^٦) صحيح على شرطه بذكر هذِه اللفظة. أخرجه الإسماعيلي في \"صحيحه\": حدثنا الحسن بن سفيان، ثنا إبراهيم بن يعقوب، ثنا عبد الصمد بن عبد الوارث، ثنا عمرو بن يحيى بن سعيد: سمعت جدي سعيد بن العاصي: سمعت أبا هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"هَلَاكُ هذِه الأُمَّةِ عَلَى يَدَيْ أُغَيْلِمَةٍ سُفَهَاءَ من قريش\". فقال مروان .. الحديث.\n_________\n(^١) مسلم (٢٩١٧).\n(^٢) تحرفت في الأصل إلى (سعيد)، وانظر: \"تهذيب الكمال\" ٣/ ٢٦١، ٢٧٠.\n(^٣) رواه أحمد ٢/ ٢٨٨ من طريق سفيان، عن سماك، عن مالك بن ظالم، عن أبي هريرة.\n(^٤) من (ص ١).\n(^٥) \"شرح ابن بطال\"١٠/ ٩ - ١٠.\n(^٦) ورد في الأصل: (الحديث الباب). والمثبت هو الأليق.","vol":"32","page":288},{"text":"وفي هذا الحديث أيضًا حجة لجماعة الأمة في ترك القيام على أئمة الجور، ووجوب طاعتهم والسمع والطاعة لهم، ألا ترى أنه - ﵇ - قد أعلم أبا هريرة بأسمائهم وأسماء آبائهم، ولم يأمره بالخروج عليهم ولا محاربتهم، وإن كان قد أخبر أن هلاك أمته على أيديهم، إذ الخروج عليهم أشد في الهلاك وأقوى في الاستئصال فاختار - ﵇ - لأمته أيسر الأمرين وأخف الهلاكين، أن قد جرى قدر الله وعلمه أن أئمة الجور أكثر من أئمة العدل، وأنهم يتغلبون على الأمة.\nوهذا الحديث من أقوى ما يرد به على الخوارج.\nفإن قلت: (ما أراد الشافعي إهلاكهم في الدين أو في الدنيا بالقتل.\nقيل) (^١): أرادهما معًا. وقد جاء ذلك بينا في حديث علي بن معبد، عن إسماعيل بن عياش، عن يحيى بن عبيد الله، عن أبيه قال: سمعت أبا هريرة - ﵁ - يقول: قال رسول الله - ﷺ -: \"أعوذ بالله من إمارة الصبيان\". فقال أصحابه: وما إمارة الصبيان؟ فقال: \"إن أطعتموهم هلكتم (وإن عصيتموهم أهلكوكم) (^٢) (^٣)، فهلاككم في طاعتهم هلاك الدين، وهلاككم في عصيانهم هلاك الأنفس\".\nوهلكة بفتح الهاء واللام: هلاكهم (^٤).\n_________\n(^١) من (ص ١).\n(^٢) \"السنن الواردة في الفتن\" ٢/ ٤٧٦.\n(^٣) من (ص ١).\n(^٤) ورد في هامش الأصل: وسيأتي في آخر الباب بعد هذا بقية كلام على هذا الحديث، فاعلمه.","vol":"32","page":289},{"text":"<span data-type='title' id=toc-4195>٤ - باب قَوْلِ النَّبِيِّ - ﷺ -: «وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ»</span>\n٧٠٥٩ - حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، أَنَّهُ سَمِعَ الزُّهْرِيَّ، عَنْ عُرْوَةَ، عَنْ زَيْنَبَ بِنْتِ أُمِّ سَلَمَةَ، عَنْ أُمِّ حَبِيبَةَ، عَنْ زَيْنَبَ ابْنَةِ جَحْشٍ - ﵅ - أَنَّهَا قَالَتِ: اسْتَيْقَظَ النَّبِيُّ - ﷺ - مِنَ النَّوْمِ مُحْمَرًّا وَجْهُهُ يَقُولُ: «لَا إِلَهَ إِلاَّ اللهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَاجُوجَ وَمَاجُوجَ مِثْلُ هَذِهِ». وَعَقَدَ سُفْيَانُ تِسْعِينَ أَوْ مِائَةً. قِيلَ: أَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: «نَعَمْ، إِذَا كَثُرَ الخَبَثُ». [انظر: ٣٣٤٦ - مسلم: ٢٢٨٠ - فتح ١٣/ ١١]\n\n٧٠٦٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ.\nوَحَدَّثَنِي مَحْمُودٌ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ أُسَامَةَ بْنِ زَيْدٍ - ﵄ - قَالَ: أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمٍ مِنْ آطَامِ الْمَدِينَةِ، فَقَالَ: «هَلْ تَرَوْنَ مَا أَرَى؟». قَالُوا: لَا. قَالَ: «فَإِنِّي لأَرَى الْفِتَنَ تَقَعُ خِلَالَ بُيُوتِكُمْ كَوَقْعِ الْقَطْرِ». [انظر: ١٨٧٨ - مسلم: ٢٨٨٥ - فتح ١٣/ ١١]\nذكر فيه حديث الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ زينَبَ بِنْتِ أمَ سَلَمَةَ، عَنْ أُمِّ حَبِيبَةَ، عَنْ زينَبَ بنت جَحْشٍ أَنَّهَا قَالَتِ: اسْتَيْقَظَ النَّبِيُّ - ﷺ - مُحْمَرًّا وَجْهُهُ يَقُولُ: \"لَا إله إِلَّا اللهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِّحَ اليَوْمَ مِنْ رَدْمِ يَأجُوجَ وَمأجُوجَ مِثْلُ هذِه\". وَعَقَدَ سُفْيَانُ تِسْعِينَ أَوْ مِائَةً. فَقِيلَ: أَنَهْلِكُ وَفِينَا الصَّالِحُون؟ قَالَ: \"نَعَمْ، إِذَا كَثُرَ الخَبَثُ\".\nوحديث أُسامَةَ بْنِ زيدٍ - ﵄ - قَالَ: أَشْرَفَ النَّبِيُّ - ﷺ - عَلَى أُطُمٍ مِنْ آطامِ المَدِينَةِ، فَقَالَ: \"هَلْ تَرَوْنَ مَا أَري؟ \". قَالُوا: لَا. قَالَ: \"فَإِنِّي لأَرى الفِتَنَ تَقَعُ خِلَالَ بُيُوتِكُمْ كَوَقْعِ (الْقَطْرِ) (^١) \".\n_________\n(^١) في (ص ١): المطر.","vol":"32","page":290},{"text":"الشرح:\nأما حديث زينب بنت جحش فقد اجتمع فيه ثلاثة من الصحابيات بعضهن عن بعض، وزاد مسلم رابعة فإنه أخرجه من حديث زينب بنت أم سلمة، عن حبيبة، عن أم حبيبة، عن زينب (^١)؛ وهو يؤذن بانقطاع في طريق البخاري، واجتماع أربع من الصحابة كثير. أخرج الحافظ عبد الغني حديث السائب بن يزيد، عن حويطب بن عبد العزى، عن عبد الله بن السعدي، عن عمر مرفوعًا في العمالة، وحديث نعيم بن همار، عن المقدام بن معدي كرب، عن أبي أيوب الأنصاري، عن عوف بن مالك الأشجعي، وأفرده (الرهاوي) (^٢) عبد القادر بالتأليف (^٣)، فذكر حديثَ -المسور بن مخرمة، عن أسامة، عن امرأة حمزة بن عبد المطلب، عن حمزة- حديثَ الكوثر، وحديث أنس - ﵁ -، عن عمر، عن أبي بكر، عن أبي هريرة حديث التمر، وحديث جابر؛ عن زيد بن أرقم، عن أبي سعيد، عن قتادة بن النعمان وغير ذلك، وقد أسلفنا أكثر من ذلك.\nوقال الإسماعيلي: روى حديث زينب، عن ابن عيينة جماعة منهم: أبو خيثمة وإسحاق بن أبي إسرائيل ومحمد بن يحيى بن أبي عمر ونصر بن علي ومحمد بن الصباح وإبراهيم الجوهري وسعيد الأموي وهارون بن عبد الله وعبد الله بن عمر وغيرهم؛ كلهم قال: (عن) (^٤)\n_________\n(^١) مسلم (٢٨٨٠).\n(^٢) من (ص ١).\n(^٣) ورد في هامش الأصل: وأفرده أيضًا الحافظ ابن خليل الدمشقي بالتأليف، وقد سمعناه، وفي آخره حديث اجتمع فيه خمسة من الصحابة، وجملة التأليف تسعة أحاديث. والله أعلم.\n(^٤) من (ص ١).","vol":"32","page":291},{"text":"الزهري، عن عروة، عن زينب، عن حبيبة، عن أم حبيبة، عن زينب بنت جحش، ورواه الفريابي، عن قتيبة كذلك قال: وقال أبو موسى قال لي الأسود بن عامر: كيف تحفظ هذا عن ابن عيينة؛ فأخبرته فقال: لكنه لم يعطنا هكذا: حدثنا عن الزهري، عن عروة، عن أربع نسوة كلهن قد أدركن رسول الله - ﷺ - بعضهن عن بعض، ورواه ابن ماجه، عن أبي بكر بن أبي شيبة، عن سفيان بمثله (^١)، وعند الرهاوي: رواه عن الزهري فأسقط زينب بنت جحش، ورواه معمر عنه فلم يذكر حبيبة ولا أمها (^٢).\nوأما حديث أسامة فأخرجه هنا من طريق ابن عيينة ومعمر، عن الزهري، عن عروة، عنه، وذكره في الحج من طريق سفيان به (^٣). ثم قال: تابعه معمر وسليمان بن كثير، عن الزهري، وقد علمت متابعة معمر هنا.\nفصل:\nوهذِه الأحاديث كلها بما أنذر الشارع بها أمته وعرفهم قرب الساعة؛ لكي يتوبوا قبل أن يهجم عليهم وقت غلق باب التوبة حين لا ينفع نفسًا إيمانها لم تكن آمنت من قبل، وقد ثبت أن خروج يأجوج ومأجوج من آخر الأشراط، فإذا فتح من ردمهم في وقته - ﵇ - مثل عقد التسعين أو مائة، فلا يزال الفتح يستدير ويتسع على مر الأوقات.\n_________\n(^١) ابن ماجه (٣٩٥٣) كتاب: الفتن، باب: ما يكون من الفتن.\n(^٢) \"مصنف عبد الرزاق\" ١١/ ٣٦٣ (٢٠٧٤٩).\n(^٣) سلف برقم (١٨٧٨) باب: آطام المدينة.","vol":"32","page":292},{"text":"وهذا الحديث في معنى قوله - ﵇ -: \"بعثت أنا والساعة كهاتين\". وأشار بإصبعه السبابة والتي تليها (^١).\nوقد روى النضر بن شميل، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة - ﵁رفعه: \"ويل للعرب من شرٍ قد اقترب موتوا إن استطعتم\" (^٢). وهذا غاية في التحذير من الفتن، والخوض فيها حين يجعل الموت خيرًا من مباشرتها، وكذلك أخبر في حديث أسامة بوقوع الفتن خلال بيوتهم؛ ليتوقفوا ولا يخوضوا فيها ويتأهبوا لنزولها بالصبر، ويسألوا الله العصمة منها والنجاة من شرها، وقد سلف في أول كتاب الفتن، كيف يهلك الصالحون؛ وقد سلف تفسير الخبر هناك.\nفصل:\nقوله: (وعقد سفيان تسعين أو مائة) كذا هنا، وفي رواية: (وحلق بإصبعيه الإبهام والتي تليها)، وفي لفظ: (عقد سفيان بيده عشرة). وفي حديث أبي هريرة: (وعقد وهيب بيده تسعين). وفيها مخالفة؛\nلأن عقد التسعين أضيق من العشرة.\nقال عياض: لعله متقدم فزاد هذا الفتح ييده في القدر. قال: أو يكون المراد التقريب بالتمثيل لا حقيقة التحديد (^٣). وقال الداودي في رواية سفيان: يعني جعل طرف السبابة من وسط الإبهام، وليس كما ذكر، وقد علم من مقالة أهل العلم بالحساب أن صفة عقد التسعين أن يثني السبابة حتى يعود طرفها عند أصلها من الكف ويغلق عليه الإبهام.\n_________\n(^١) سلف برقم (٤٩٣٦) كتاب: التفسير.\n(^٢) رواه من طريقه الحاكم في \"المستدرك ٤/ ٤٣٩ - ٤٤٠، وقال: حديث صحيح على شرط مسلم ولم يخرجاه.\n(^٣) \"إكمال المعلم\" ٨/ ٤١٢ - ٤١٣.","vol":"32","page":293},{"text":"فصل:\nقوله: (محمرًا وجهه) أي: لشدة الهول.\nوقوله: (\"ويل للعرب\"). أي: أهل دين الإسلام، وهم يومئذٍ أكثر أهل الإسلام، وويل مثل ويح إلا أنها تقال لمن وقع في هلكة يستحقها، وويح لمن وقع في هلكة لا يستحقها، ويجوز نصبه على إضمار فعل ورفعه، والردم صنعه ذو القرنين بين السدين، ويقال: إن يأجوج ومأجوج يحفرون كل يوم حتى يقاربوا أن ينفذوه، فإذا أمسوا قالوا: غدًا نعود إليه فنتمه فيعيده الله كما كان، ثم كذلك إلى أن يشاء الله أن ينفذوه فيستثنون فيبقى كما هو فيصبحون فيفتحونه ويخرجون كما قال تعالى: ﴿مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ﴾ [الأنبياء: ٩٦]. أي: يسرعون من كل شرق؛ لكثرتهم، وإن النحيف منا يحمل تسعة منهم. ويقال: إنهم يمرون ببحيرة طبرية أول زمرة تشرب ماؤها (^١)، والثانية يلحس حمأها، والثالثة يقولون كان هاهنا ماء.\nفصل:\nوالأطم: الحصون لأهل المدينة، وآطام جمعه وتثقل أطم وتخفف (^٢)، الواحدة أطمة، وجمعها أطم، مثل عنق وجمع: أطم: آطام، مثل جبل وجبال، وجمع آطام: أطم، ككتاب وكتب، وجمع: أطم: آطام كعنق وأعناق، وقد يظهر من الحديث أنَّ أطما واحدٌ.\n_________\n(^١) ورد في هامش الأصل: أما حديث حفرهم كل يوم ولا يستثنون ثم أراد خروجهم استثنوا ففي ابن ماجه، وأما شرب ماء البحيرة؛ ففي \"صحيح مسلم\".\n[قلت: انظر: \"سنن ابن ماجه\" (٤٠٨٠)، \"صحيح مسلم\" (٢٩٣٧/ ١٠)].\n(^٢) ورد بهامش الأصل: يعني تقال بضمتين، وقوله (تخفف) يعني: تسكن الطاء.","vol":"32","page":294},{"text":"فصل:\nينعطف على الباب قبله قوله: \"أغيلمة\" بضم الهمزة ثم غين معجمة مفتوحة، قال الجوهري: جمع غلام غلمة، واستغنوا بغلمة عن أغلمة، وتصغير غلمة: أغيلمة على غير تكثير، كأنههم صغروا غلمة وإن كانوا لم يقولوه كما قالوا: أصيبية في تصغير صبية. وقال بعضهم: (نقول) (^١) غليمة على القياس (^٢).\nوقال الداودي: أغيلمة. بفتح الألف وكسر الغين. قال: وغلمة -بكسر الغين- جمع غلام، وغلمة جمع غلم. قال: وروي بإسناد صالح أنه - ﵇ - رأى في المنام غلمانًا من قريش ينزون [على] منبره نزو القردة. قالت عائشة - ﵂ -: فما استجمع بعدها ضاحكًا حتى لقي الله تعالى (^٣).\nقال: وروي بإسناد جيد أن مروان دخل على عمرو بن عثمان يعوده بالمدينة وهو مريض، فأبطأ عنده، وكانت ابنة معاوية عنده فاسترابت إبطاءه، فوقفت إلى الباب من حيث لا يدري، وإذا هو يقول له: لم تركت هذا الأمر لمعاوية؟ وإنما وصل إليه من قبل أبيك ونحن أكثر منهم عددًا، فلان نظير فلان، وفلان نظير فلان، حتى أتى على عدد بني حرب، ثم قال: [فقناهم] (^٤) بفلان وفلان؛ فلما أفاق عمرو خرج\n_________\n(^١) من (ص ١).\n(^٢) \"الصحاح\" ٥/ ١٩٩٧ مادة: غلم.\n(^٣) رواه أبو يعلي ١١/ ٣٤٨ (٦٤٦١)، والحاكم ٤/ ٤٨٠ وصححه، وقال الهيثمي في \"المجمع\"٥/ ٢٤٤: رواه أبو يعلي ورجاله رجال الصحيح غير مصعب بن عبد الله ابن الزبير وهو ثقة.\n(^٤) في الأصل: (وبيناهم) غير منقوطة.","vol":"32","page":295},{"text":"معتمرًا، فركبت بنت معاوية إلى أبيها إلى الشام، فذكرت ذلك له، فكتب إلى مروان: إنك جعلت بعدِّنا عدَّ الحصى، وقد سمعت النبي - ﷺ - يقول: \"إذا بلغ الأمر آل أبي العاصي ثلاثين رجلًا أخذوا مال الله دولًا وعباد الله خولًا ودين الله دغلًا\" فكتب إليه مروان: حدثنا أبو عشرة وأخو عشرة (وعم عشرة) (^١) يعني: قد جاوز ما نقول (^٢)، وروي مثل قول معاوية عن علي - ﵁ - مرفوعًا (^٣)، ودغلًا -بغين معجمة- أي: أدخلوا فيه ما يفسده ويخالفه.\n_________\n(^١) من (ص ١).\n(^٢) رواه ابن عساكر في \"تاريخ دمشق\" ٤٦/ ٢٩٧.\n(^٣) رواه الحاكم ٤/ ٤٨٠ - ٤٨١، وانظر: \"الصحيحة\" (٧٤٤).","vol":"32","page":296},{"text":"<span data-type='title' id=toc-4196>٥ - باب ظُهُورِ الفِتَنِ</span>\n٧٠٦١ - حَدَّثَنَا عَيَّاشُ بْنُ الوَلِيدِ، أَخْبَرَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَتَقَارَبُ الزَّمَانُ، وَيَنْقُصُ الْعَمَلُ، وَيُلْقَى الشُّحُّ، وَتَظْهَرُ الْفِتَنُ، وَيَكْثُرُ الْهَرْجُ». قَالُوا: يَا رَسُولَ اللهِ، أَيُّمَ هُوَ؟ قَالَ: «الْقَتْلُ الْقَتْلُ». [انظر: ٨٥ - مسلم: ١٥٧ - فتح ١٣/ ١٣]\nوَقَالَ شُعَيْبٌ وَيُونُسُ وَاللَّيْثُ وَابْنُ أَخِي الزُّهْرِيِّ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -.\n٧٠٦٢، ٧٠٦٣ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ قَالَ: كُنْتُ مَعَ عَبْدِ اللهِ وَأَبِي مُوسَى فَقَالَا: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ بَيْنَ يَدَىِ السَّاعَةِ لأَيَّامًا يَنْزِلُ فِيهَا الْجَهْلُ، وَيُرْفَعُ فِيهَا الْعِلْمُ، وَيَكْثُرُ فِيهَا الْهَرْجُ» وَالْهَرْجُ: الْقَتْلُ. [٧٠٦٤، ٧٠٦٥، ٧٠٦٦ - مسلم: ٢٦٧٢ - فتح ١٣/ ١٣]\n\n٧٠٦٤ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا شَقِيقٌ قَالَ: جَلَسَ عَبْدُ اللهِ وَأَبُو مُوسَى فَتَحَدَّثَا، فَقَالَ أَبُو مُوسَى: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ بَيْنَ يَدَىِ السَّاعَةِ أَيَّامًا يُرْفَعُ فِيهَا الْعِلْمُ، وَيَنْزِلُ فِيهَا الْجَهْلُ، وَيَكْثُرُ فِيهَا الْهَرْجُ». وَالْهَرْجُ: الْقَتْلُ. [انظر: ٧٠٦٣ - مسلم: ٢٦٧٢ - فتح ١٣/ ١٣]\n\n٧٠٦٥ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ قَالَ: إِنِّي لَجَالِسٌ مَعَ عَبْدِ اللهِ وَأَبِي مُوسَى - ﵄ -، فَقَالَ أَبُو مُوسَى: سَمِعْتُ النَّبِيَّ - ﷺ - مِثْلَهُ، وَالْهَرْجُ بِلِسَانِ الحَبَشَةِ: القَتْلُ. [انظر: ٧٠٦٣ - مسلم: ٢٦٧٢ - فتح ١٣/ ١٣]\n\n٧٠٦٦ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاصِلٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ -وَأَحْسِبُهُ رَفَعَهُ- قَالَ: «بَيْنَ يَدَىِ السَّاعَةِ أَيَّامُ الهَرْجِ، يَزُولُ العِلْمُ، وَيَظْهَرُ فِيهَا الجَهْلُ». قَالَ أَبُو مُوسَى: وَالْهَرْجُ: القَتْلُ بِلِسَانِ الحَبَشَةِ. [انظر: ٧٠٦٢ - مسلم: ٢٦٧٢ - فتح ١٣/ ١٤]","vol":"32","page":297},{"text":"٧٠٦٧ - وَقَالَ أَبُو عَوَانَة، عَنْ عَاصِمٍ، عَنْ أَبِي وَائِلٍ، عَنِ الأَشْعَرِيِّ أَنَّهُ قَالَ لِعَبْدِ اللهِ: تَعْلَمُ الأَيَّامَ الَّتِي ذَكَرَ النَّبِيُّ - ﷺ - أَيَّامَ الْهَرْجِ. نَحْوَهُ. قَالَ ابْنُ مَسْعُودٍ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «مِنْ شِرَارِ النَّاسِ مَنْ تُدْرِكُهُمُ السَّاعَةُ وَهُمْ أَحْيَاءٌ». [فتح ١٣/ ١٤]\nذكر فيه حديث الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَتَقَارَبُ الزَّمَانُ، وَيُقْبَضُ العِلْمُ، وَيُلْقَى الشُّحُّ، وَتَظْهَرُ الفِتَنُ، وَيَكْثُرُ الهَرْجُ\". قَالُوا: يَا رَسُولَ اللهِ، أَيُّمَ هُوَ؟ قَالَ: \"الْقَتْلُ القَتْلُ\".\nوَقَالَ شُعَيْبٌ وَيُونُسُ وَاللَّيْثُ وَابْنُ أَخِي الزُّهْرِيِّ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ -.\nوحديث عُبَيْدِ اللهِ بْنِ مُوسَى، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ قَالَ: كُنْتُ مَعَ عَبْدِ اللهِ وَأَبِي مُوسَى قَالَا: قَالَ النَّبِيُّ - ﷺ - \"إِنَّ بَيْنَ يَدَيِ السَّاعَةِ لأَيَّامًا يَنْزِلُ فِيهَا الَجهْلُ، وَيُرْفَعُ فِيهَا العِلْمُ، وَيَكْثُرُ فِيهَا الهَرْجُ\" وَالْهَرْجُ: القَتْلُ.\nوفي لفظ: جَلَسَ عَبْدُ اللهِ وَأَبُو مُوسَى فَتَحَدَّثَا، وَقَالَ أَبُو مُوسَى: قَالَ - ﵇ - .. بملثه.\nوعَنْ أَبِي وَائِلٍ قَالَ: إِنِّي لَجَالِسٌ مَعَ عَبْدِ اللهِ وَأَبِي مُوسَى -﵄-، فَقَالَ أَبُو مُوسَى: سَمِعْتُ النَّبِيَّ - ﷺ - مثْلَهُ، وَالْهَرْجُ بِلِسَانِ الحَبَشَةِ: القَتْلُ.\nوعَنْ أَبِي وَائِلٍ أيضًا- وَأَحْسِبُهُ رَفَعَهُ- قَالَ: \"بَيْنَ يَدَي السَّاعَةِ أَيَّامُ الهَرْجِ، يَزُولُ فِيهَا العِلْمُ، وَيَظْهَرُ فِيهَا الجَهْلُ\". قَال أَبُو مُوسَى: وَالْهَرْجُ: القَتْلُ بِلِسَانِ الحَبَشَةِ.\nوَقَالَ أَبُو عَوَانَةَ، عَنْ عَاصِمٍ، عَنْ أَبِي وَائِلٍ، عَنِ الأَشْعَرِيِّ أَنَّهُ قَالَ لِعَبْدِ اللهِ: تَعْلَمُ الأَيَّامَ التِي ذَكَرَ النَّبِيُّ - ﷺ - أيَّامَ الهَرْجِ. نَحْوَهُ. قَالَ ابن","vol":"32","page":298},{"text":"مَسْعُودٍ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مِنْ شِرَارِ النَّاسِ مَنْ تُدْرِكهُمُ السَّاعَةُ وَهُمْ أَحيَاءٌ\".\nالشرح:\nحديث يونس أخرجه أبو داود، عن أحمد بن صالح، عن عنبسة، عن يونس، عن الزهري، عن حميد بن عبد الرحمن بن عوف به (^١)، وحديث الليث رواه أبو بكر، عن ابن المبارك عنه، وحديث عبيد الله ابن موسى، عن الأعمش، كذا هو في الأصول، ووقع عند أبي زيد: حدثنا مسدد، ثنا عبيد الله بن موسى. قال الجياني: وهو وَهَمٌ (^٢).\nفصل:\nقد عرفت أن تفسير الهرج ذكره مرة ما ظاهره الرفع، ومرة من كلام أبي موسى وأنه بلغة الحبش، وكذا ساقه الحربي في \"غريبه\" من كلام أبي موسى؛ قال: (الحبش) (^٣) يدعون القتل: الهرج، وهو بتسكين الراء، وأصله الفتنة والاختلاط، قال ابن قيس الرقيات:\nليت شعري أول الهرج هذا … أم زمان فتنة غير هرج\nيعني: أول الهرج المذكور في الحديث هذا أم زمان فتنة سوى ذلك، وعن صاحب \"العين\": الهرج مثال لعب القتال والاختلاط (^٤).\n_________\n(^١) \"سنن أبي داود\" (٤٢٥٥).\n(^٢) ورد بهامش الأصل: سقط أو أهمل حديث شعيب عن الزهري، عن حميد عن أبي هريرة رواه البخاري في الأدب عن أبي اليمان عن شعيب به، وأخرجه مسلم في النذر عن عبد الله بن عبد الرحمن الراوي عن أبي اليمان به، وحديث ابن أخي الزهري سقط أيضًا أو أهمل. [قلت: انظر: \"تقييد المهمل\" ٢/ ٧٥١].\n(^٣) في (ص ١): الحسن.\n(^٤) \"العين\" ٣/ ٣٨٨، مادة: (هرج).","vol":"32","page":299},{"text":"وعن ابن دريد: الهرج الفتنة في آخر الزمان (^١). وفي \"المحكم\": الهرج: شدة القتل وكثرته، والهرج كثرة النكاح، والهرج كثرة النوم وكثرة الكذب (^٢). وفي \"المنتهى\" لأبي المعالي: والهرج كثرة الاحتلام. وفي \"الصحاح\": أصل الهرج الكثرة في الشيء، ومنهم قولهم في الجماع: بات يهرجها الليلة جميعًا (^٣).\nوقوله: (والهرج بلسان الحبش) القتل هذا ليس من لفظ الحبش ولا من كلام رسول الله - ﷺ -.\nفصل:\nفي \"صحيح مسلم\"من حديث معقل بن يسار - ﵁ -: \"العبادة في الهرج كهجرة إليَّ\" (^٤)، وأخرجه الترمذي أيضًا، وقال: حديث صحيح، إنما نعرفه من حديث المعلي بن زياد (^٥).\nفصل:\nروى ابن ماجه من حديث الحسن عن أسيد،، عن المتشمس، عن أبي موسى بعد قوله - ﵇ -: \"الهرج القتل\". قال رجل من المسلمين: يا رسول الله إنا نقتل الآن في العام الواحد من المشركين كذا وكذا. فقال - ﵇ -: \"ليس بقتل المشركين، ولكن يقتل بعضكم بعضًا؛ حتى يقتل الرجل جاره وابن عمه وذا قرابته\". فقال بعض القوم: يا رسول الله، ومعنا عقولنا ذلك اليوم فقال: \"لا تنزع عقول أكثر من ذلك\n_________\n(^١) \"جمهرة اللغة\"١/ ٤٦٩ مادة: (هرج).\n(^٢) \"المحكم\"٤/ ١١٤. مادة: (هرج).\n(^٣) \"الصحاح\" ١/ ٣٥٠، مادة: (هرج).\n(^٤) رواه مسلم (٢٩٤٨) كتاب: الفتن، باب: فضل العبادة في الهرج.\n(^٥) \"سنن الترمذي\" (٢٢٠١).","vol":"32","page":300},{"text":"الزمان، ويخلف له هنا من الناس لا عقول لهم\". ثم قال الأشعري: والله إني لأظنها تدركني وإياكم، وايم الله لي ولكم منها مخرج إن أدركتنا مما عهد إلينا نبينا ألا نخرج منها كما دخلنا فيها (^١). وعند ابن أبي حاتم: \"ولكن قتلكم أنفسكم\". وقال أبوه: هو وَهمٌ (^٢).\nفصل:\nقد سلف في تقارب الزمان هل هو اعتدال الليل والنهار، أو إذا دنا قيام الساعة أو الساعات والأيام والليالي تقصر. وقال الطحاوي: قد يكون معناه تقارب أحوال أهله في ترك طلب العلم خاصة والرضا بالجهل وذلك؛ لأن الناس لا يتساوون في العلم؛ لتفاوت درجه قال تعالى: ﴿وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ﴾\nوإنما يتساوون إذا كانوا جهالًا. وقال ابن بطال: معناه -والله أعلم- تفاوت أحواله في أهله في قلة الدين؛ حتى لا يكون فيها من يأمر بمعروف ولا ينهى عن منكر؛ لغلبة الفسق وظهور أهله، وقد جاء في الحديث\" لا يزال الناس بخير ما تفاضلوا فإذا تساووا هلكوا\"، يعني لا يزالون بخير ما كان فيهم أهل فضل وصلاح وخوف لله؛ يلجأ إليهم عند الشدائد ويستشفى بآرائهم، ويتبرك بدعائهم، ويؤخذ بقولهم وآثارهم. وذكر الخطابي أن حديثه الآخر أنه: \"يتقارب الزمان حتى تكون السنة كالشهر، والشهر كالجمعة، والجمعة كاليوم، واليوم كالساعة\" (^٣)، فان حماد بن سلمة قال: سألت عنه أبا سليمان فقال:\n_________\n(^١) \"سنن ابن ماجه\" (٣٩٥٩).\n(^٢) \"علل ابن أبي حاتم\" ٢/ ٤٢٦.\n(^٣) رواه الترمذي (٢٣٣٢)، من حديث أنس، وصححه الألباني في \"صحيح الترمذي\" (١٩٠١)","vol":"32","page":301},{"text":"ذلك من استلذاذ العيش، يريد -والله أعلم- خروج المهدي ووقوع الأمنة في الأرض ببسطه العدل فيها، فيستلذ العيش عند ذلك وتستقصر مدته، ولا يزال الناس يستقصرون أيام الرخاء وإن طالت، ويستطيلون [أيام] (^١) المكروه وإن قصرت، والعرب في مثل هذا كقولهم: مرَّ بنا يوم كعرقوب القطا قصرًا (^٢).\nفصل:\nالزمن بفتح الميم جمعه (أزمان) (^٣) وهو شاذ؛ لأن فعلا بالفتح لا يجمع على أفعال إلا حروفًا يسيرة (^٤) زمن وأزمن، وحبل وأحبل، وعصب وأعصب.\nفصل:\nوقوله: \"من شرار الناس .. \" إلى آخره. هو إخبار عن أن الكفار والمنافقين شرار الخلق، وهم حينئذ أحياء إذ ذاك؛ قاله ابن التين.\nقال ابن بطال: وهو وإن كان لفظه العموم فالمراد به الخصوص، ومعناه أن الساعة تقوم في الأغلب والأكثر على شرار الناس؛ بدليل قوله - ﵇ -: \"لا تزال طائفة من أمتي على الحق منصورة لا يضرها من ناوأها حتى تقوم الساعة\" (^٥)، فدل هذا الخبر أن الساعة أيضًا تقوم\n_________\n(^١) ليست في الأصول، وأثبتناها من\"شرح ابن بطال\"، وعنه نقل المصنف.\n(^٢) \"شرح ابن بطال\" ١٠/ ١٣.\n(^٣) في (ص ١): أزمن.\n(^٤) في هامش الأصل كتب: سقط من هنا شيء\n(^٥) سلف برقم (٣٦٤٠)، ورواه مسلم (١٩٢١) من حديث المغيرة بن شعبة، ورواه مسلم (١٥٦) من حديث جابر بن عبد الله، ورواه مسلم (١٠٣٧) من حديث ثوبان، ورواه مسلم (١٠٣٧/ ١٧٤) من حديث معاوية.","vol":"32","page":302},{"text":"على قوم فضلاء، وأنهم في صبرهم على دينهم كالقابض على الجمر، وقد ذكر - ﵇ - فضلهم في أحاديث جمة (^١).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ١٣ - ١٤.","vol":"32","page":303},{"text":"<span data-type='title' id=toc-4197>٦ - باب لَا يَأْتِي زَمَانٌ إِلاَّ الذِي بَعْدَهُ شَرٌّ مِنْهُ</span>\n٧٠٦٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّبَيْرِ بْنِ عَدِيٍّ قَالَ: أَتَيْنَا أَنَسَ بْنَ مَالِكٍ فَشَكَوْنَا إِلَيْهِ مَا نَلْقَى مِنَ الْحَجَّاجِ، فَقَالَ: «اصْبِرُوا، فَإِنَّهُ لَا يَأْتِي عَلَيْكُمْ زَمَانٌ إِلاَّ الَّذِي بَعْدَهُ شَرٌّ مِنْهُ، حَتَّى تَلْقَوْا رَبَّكُمْ». سَمِعْتُهُ مِنْ نَبِيِّكُمْ - ﷺ -. [فتح ١٣/ ١٩]\n\n٧٠٦٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ ح. وَحَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ هِنْدٍ بِنْتِ الحَارِثِ الفِرَاسِيَّةِ، أَنَّ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ - ﷺ - قَالَتِ: اسْتَيْقَظَ رَسُولُ اللهِ - ﷺ - لَيْلَةً فَزِعًا يَقُولُ: «سُبْحَانَ اللهِ! مَاذَا أَنْزَلَ اللهُ مِنَ الخَزَائِنِ؟ وَمَاذَا أُنْزِلَ مِنَ الفِتَنِ؟ مَنْ يُوقِظُ صَوَاحِبَ الْحُجُرَاتِ -يُرِيدُ: أَزْوَاجَهُ- لِكَىْ يُصَلِّينَ؟ رُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ». [انظر: ١١٥ - فتح ١٣/ ٢٠]\nذكر فيه حديث الزُّبَيْرِ بْنِ عَدِيٍّ قَالَ: أَتَيْنَا أَنَسَ بْنَ مَالِكٍ فَشَكَوْنَا إِلَيْهِ مَا نَلْقَي مِنَ الحَجَّاجِ، فَقَالَ: \"اصْبِرُوا، فَإِنَّهُ لَا يَأْتِي عَلَيْكُمْ زَمَانٌ إِلَّا الذِي بَعْدَهُ شَرٌّ مِنْهُ، حَتَّى تَلْقَوْا رَبَّكُمْ\". سَمِعْتُهُ مِنْ نَبِيِّكُمْ - ﷺ -.\nوحديث هِنْدٍ بِنْتِ الحَارِثِ، عن أُمِّ سَلَمَةَ - ﵂ -: اسْتَيْقَظَ رَسُولُ اللهِ - ﷺ - لَيْلَةً فَزِعًا يَقُولُ: \"سُبْحَانَ اللهِ! وَمَاذَا أَنْزَلَ اللهُ مِنَ الخَزَائِنِ؟ .. \". الحديث\nوقد سلف في كتاب الصلاة في باب تحريضه على صلاة الليل (^١).\nوقوله: (\"شر منه\") كذا وقع في الأصول وهو الفصيح، وأورده ابن التين بلفظ \"أشر\" وقال: كذا وقع على وزن أفعل. قال الجوهري: فلان\n_________\n(^١) سلف برقم (١١٢٦) كتاب التهجد، باب تحريض النبي - ﷺ - على صلاة الليل والنوافل من غير إيجاب.","vol":"32","page":304},{"text":"شر الناس، ولا يقال: أشر الناس إلا في لغة رديئة (^١).\nوالخزائن جمع خزانة: وهو الموضع أو الوعاء الذي يخزن فيه الشيء، سمي بذلك، لأنه يستر المخزون فيه، ومنه قيل للقلوب: خزائن؛ لغوصها واستتارها.\nوقوله في آخره: (\"رُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ\") أي: كاسية من النعم عارية من الشكر، فهي عارية في الآخرة من الثواب. وقال الداودي: يعني أهل الزيف والسرف عارية يوم القيامة، قال: ويحتمل أن يريد عارية في النار.\nفصل:\nحديث أنس من علامات النبوة؛ لإخباره بتغير الزمان وفساد الأحوال، وذكر غيب لا يعلم بالرأي، وإنما يعلم بالوحي، ودل حديث أم سلمة على الوجه الذي يكون به الفساد، وهو ما يفتح الله عليهم من الخزائن، وأن الفتن مقرونة بها، ويشهد لصحة ذلك قول الله: ﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى (٦) أَنْ رَآهُ اسْتَغْنَى (٧)﴾ [العلق: ٦ - ٧] فمن فتنة المال ألا ينفق في طاعة الله، وأن يمنع حق الله، ومن فتنته السرف في إنفاقه، ألا ترى قوله: \"رب كاسية في الدنيا عارية في الآخرة\".\nقال المهلب: فأخبر أن ما فتح من الخزائن فتنة الملابس، فحذر رسول الله - ﷺ - أزواجه وغيرهن أن يفتتن في لباس رفيع الثياب التي\n_________\n(^١) \"الصحاح\" ٢/ ٦٩٥ مادة: (شرر)، وقرأ أبو قلابة شذوذًا (الكذاب الأَشَرُّ) قال ابن جني في \"المحتسب\" ٢/ ٢٩٩: لأن أصل قولهم هذا خير منه، وهذا شر منه: هذا أخير منه وأشر منه؛ فأكثر استعمال هاتين الكلمتين، فحذف الهمزة منهما، ويعدل ذلك قولهم: الخورى والشُّرى. اهـ.","vol":"32","page":305},{"text":"تفتن النفوس في الدنيا رقيقها وغليظها، وحذرهن التعري يوم القيامة منها ومن العمل الصالح، وحضهن بهذا القول أن يقدمن ما فتح الله عليهن من تلك الخزائن للآخرة، وليوم يحشر الناس فيه عراة، فلا يكسى إلا الأول فالأول في الطاعة والصدقة والإنفاق في سبيل الله، فمن أراد أن يسبق إلى الكسوة فليقدمها لآخرته ولا يذهب طيباته في الدنيا، وليرفعها إلى يوم الحاجة.\nفصل:\nوقوله: (\"من يوقظ صواحب الحجرات\") ندب بعض خدمه لذلك كما قال يوم الخندق: \"من يأتيني بخبر القوم\" (^١)؛ فلذلك قال: من سهل عليه في الليل أن يدور على أزواجه فيوقظهن للصلاة والاستعاذة بالله مما أراه من الفتن النازلة كي يوافقن الوقت المرجو فيه الإجابة، فأخبرنا أن حين نزول البلاء (ينبغي) (^٢) الفزع إلى الصلاة والدعاء فيرجى كشفه، لقوله تعالى ﴿فَلَوْلَا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُوا وَلَكِنْ قَسَتْ قُلُوبُهُمْ﴾ الآية [الأنعام: ٤٣].\nفصل:\nهذا كله والذي قبله في الباب الماضي من أعلام النبوة، وقد رأينا هذِه الأشراط عيانا، وأدركناها فقد نقص العلم لا بل قد ذهب، وظهر الجهل لا بل كثر وفشا، وألقي الشح في القلوب، وعَمَّتِ الفتن، وكثر القتل، والنساء كاسيات عاريات.\n_________\n(^١) سلف برقم (٢٨٤٦) كتاب الجهاد والسير، باب فضل الطليعة.\n(^٢) ساقطة من الأصل، والمثبت من \"شرح ابن بطال\"١٠/ ١٥.","vol":"32","page":306},{"text":"<span data-type='title' id=toc-4198>٧ - باب قَوْلِ النَّبِيِّ - ﷺ -: «مَنْ حَمَلَ عَلَيْنَا السِّلَاحَ فَلَيْسَ مِنَّا»</span>.\n٧٠٧٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ حَمَلَ عَلَيْنَا السِّلَاحَ فَلَيْسَ مِنَّا». [انظر: ٦٨٧٤ - مسلم: ٩٨ - فتح ١٣/ ٢٣]\n\n٧٠٧١ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ حَمَلَ عَلَيْنَا السِّلَاحَ فَلَيْسَ مِنَّا». [مسلم: ١٠٠ -\nفتح ١٣/ ٢٣]\n\n٧٠٧٢ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يُشِيرُ أَحَدُكُمْ عَلَى أَخِيهِ بِالسِّلَاحِ، فَإِنَّهُ لَا يَدْرِي لَعَلَّ الشَّيْطَانَ يَنْزِعُ فِي يَدِهِ فَيَقَعُ فِي حُفْرَةٍ مِنَ النَّارِ». [مسلم: ٢٦١٧ - فتح ١٣/ ٢٣]\n\n٧٠٧٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: قُلْتُ لِعَمْرٍو: يَا أَبَا مُحَمَّدٍ، سَمِعْتَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: مَرَّ رَجُلٌ بِسِهَامٍ فِي المَسْجِدِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «أَمْسِكْ بِنِصَالِهَا؟». قَالَ: نَعَمْ. [انظر: ٤٥١ - مسلم: ٢٦١٤ - فتح ١٣/ ٢٣]\n\n٧٠٧٤ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرٍ أَنَّ رَجُلًا مَرَّ فِي الْمَسْجِدِ بِأَسْهُمٍ قَدْ أَبْدَى نُصُولَهَا، فَأُمِرَ أَنْ يَأْخُذَ بِنُصُولِهَا، لَا يَخْدِشُ مُسْلِمًا. [انظر: ٤٥١ - مسلم: ٢٦١٤ - فتح ١٣/ ٢٤]\n\n٧٠٧٥ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا مَرَّ أَحَدُكُمْ فِي مَسْجِدِنَا أَوْ فِي سُوقِنَا وَمَعَهُ نَبْلٌ فَلْيُمْسِكْ عَلَى نِصَالِهَا -أَوْ قَالَ: فَلْيَقْبِضْ بِكَفِّهِ- أَنْ يُصِيبَ أَحَدًا مِنَ المُسْلِمِينَ مِنْهَا شَيْءٌ». [انظر: ٤٥٢ - مسلم: ٢٦١٥ - فتح ١٣/ ٢٤]\nساقه من حديث ابن عمر وأبي موسى - ﵃ -.","vol":"32","page":307},{"text":"ثم ساق من حديث محمد -هو ابن سلام- إلى أبي هريرة مرفوعًا قَالَ: \"لَا يُشِيرُ أَحَدُكُمْ عَلَى أَخِيهِ بِالسِّلَاحِ، فَإنهُ لَا يَدْرِي لَعَلَّ الشَّيْطَانَ يَنْزِعُ فِي يَدِهِ فَيَقَعُ فِي حُفْرَةٍ مِنَ النَّارِ\".\nوحديث جابر: مَرَّ رَجُل بِسِهَامٍ في المَسْجِدِ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: \"أَمْسِكْ بِنِصَالِهَا\". قَالَ: نَعَمْ.\nوفي لفظ أَنَّ رَجُلًا مَرَّ في المَسْجِدِ بِأَسْهُمٍ قَدْ أَبْدى نُصُولَهَا، فَأُمِرَ أَنْ يَأخُذَ بِنُصُولِهَا، لَا يَخْدِشُ مُسْلِمًا.\nوحديث أبي موسى مرفوعًا: \"إِذَا مَرَّ أَحَدُكُمْ فِي مَسْجِدِنَا أَوْ فِي سُوقِنَا وَمَعَهُ نَبْلٌ فَلْيُمْسِكْ عَلَى نِصَالِهَا -أَوْ قَالَ: فَلْيَقْبِضْ بِكَفهِ- أَنْ يُصِيبَ أَحَدًا مِنَ المُسْلِمِينَ مِنْهَا شَيء\".\nالشرح:\nمعنى (\"فليس منا\")، أي ليس من شريعتنا، فليس متبعًا لها ولا سالكًا سبيلنا؛ لقوله - ﵇ -: \"ليس منا من شق الجيوب\" (^١) ونظائره؛ لأن من حق المسلم على المسلم أن ينصره ولا يخذله ولا يسلمه، وأن المؤمن للمؤمن كالبنيان يشد بعضه بعضا (^٢)، فمن خرج عليهم بالسيف بتأويل فاسد رآه فقد خالف ما سنه الشارع من نصرة المؤمنين وتعاون بعضهم لبعض، وقيل: يعني إذا كان مستحلا، ويحتمل أن يريد أنه ليس بكامل الإيمان، والفقهاء يجمعون على أن الخوارج من جملة المؤمنين لاجتماعهم كلهم على أن الإيمان لا يزيله\n_________\n(^١) سلف برقم (١٢٩٤) كتاب: الجنائز، باب: ليس منا من شق الجيوب.\nورواه مسلم (١٠٣) كتاب: الإيمان، باب: تحريم ضرب الخدود ..\n(^٢) انظر ما سلف برقم (٤٨١)، ورواه مسلم (٢٥٨٥).","vol":"32","page":308},{"text":"إلا الشرك بالله ورسوله والجحد لذلك، وأن المعاصي غير الكفر لا يكفر مرتكبها، وفي \"مستدرك الحاكم\" من حديث ابن عمر - ﵄ - قال: قال رسول الله - ﷺ - لعبد الله بن مسعود \"أتدري ما حكم الله فيمن بغى من هذِه الأمة؟ \"قال ابن مسعود: الله ورسوله أعلم، قال: \"فإن حكم الله فيهم ألا يتبع مدبرهم ولا يقتل أسيرهم ولا يذفف على جريحهم\". وعلته كوثر بن حكيم وهو ضعيف (^١)، وفي رواية للبيهقي: \"ولا يقسم فيئهم\" (^٢)، وذكره ابن بطال عن كتاب \"الكف عن أهل القبلة\" لأسد بن موسى، عن هشيم، ثنا كوثر بن حكيم، ثنا نافع، عن ابن عمر - ﵄ - مرفوعًا به، وبالزيادة الأخيرة. ثم قال: وبهذا عمل علي بن أبي طالب ورضيت الأمة أجمع بفعله هذا فيهم. وقال الحسن بن علي: لولا علي بن أبي طالب ما تعلم الناس كيف يقاتلون أهل القبلة، فقاتلهم على ما كان عنده من العلم فيهم عن رسول الله - ﷺ -، فلم يكفرهم ولا سباهم ولا أخذ أموالهم، فموارثتهم قائمة، ولهم حكم الإسلام (^٣).\nفصل:\nونهيه عن الإشارة بالسلاح، وأمره بأن يمسك نصالها من باب الأدب وقطع الذرائع ألا يثير أحد به خوف ما يؤول منه ويخشى من نزغ الشيطان.\n_________\n(^١) \"المستدرك\" ٢/ ١٥٥، وسكت عنه الحاكم، وقال الحافظ الذهبي في \"تلخيصه\": كوثر متروك.\n(^٢) \"سنن البيهقي\" ٨/ ١٨٢.\n(^٣) \"شرح ابن بطال\"١٠/ ١٦ - ١٧.","vol":"32","page":309},{"text":"فصل:\nوقوله: (\"فيقع في حفرة من النار\") أي: إن أنفذ الله عليه وعيده، وهو مذهب أهل السنة.\nوقوله: (\"ينزع\") بالعين المهملة، وذكره ابن بطال بالمعجمة (^١)، فقال: ومن رواه به، فقال صاحب \"العين\": نزغ بين القوم نزغًا: حمل بعضهم على بعض لفساد ذات بينهم، ومنه نزغ الشيطان (^٢). وقال صاحب \"الأفعال\" (^٣): نزغ بيد أو رمح: طعن، ثم قال: ومن رواه بالمهملة فهو قريب من هذا المعنى. وقال صاحب \"العين\": نزعت الشيء من الشيء نزعًا: قلعته منه، ونزع بالسهم: رمى به (^٤)، وعليه جرى ابن التين فقال: قوله: \"لعل الشيطان ينزع في يده\" أي: يقلعه من يده فيصيب به. وقيل: يشد يده فيصيبه، والخدش أقل من الجراح.\nوقوله: (\"فليقبض بكفه أن يصيب أحدًا من المسلمين\") هو مثل قوله تعالى ﴿يُبَيِّنُ اللهُ لَكُمْ أَنْ تَضِلُّوا﴾ [النساء: ١٧٦] قال الكسائي: المعنى: لئلا تضلوا، ومثله الحديث \"لا يدعون أحدكم على ولده أن يوافق من الله تعالى إجابة\" (^٥)، أي: لئلا يوافق، وهذا القول عند البصريين خطأ، لا يجيزون إضمار لا، والمعنى عندهم: كراهة أن تضلوا، ثم حذف، مثل ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢].\n_________\n(^١) السابق ١٠/ ١٧.\n(^٢) \"العين\" ٤/ ٣٨٤، مادة: (نزغ).\n(^٣) \"الأفعال\" ص ٢٦٣.\n(^٤) شرح ابن بطال\"١٠/ ١٦ - ١٧.\n(^٥) رواه مسلم (٣٠٠٩) بنحوه.","vol":"32","page":310},{"text":"<span data-type='title' id=toc-4199>٨ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ»</span>\n٧٠٧٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنِي أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا شَقِيقٌ قَالَ: قَالَ عَبْدُ اللهِ: قَالَ النَّبِيُّ - ﷺ -: «سِبَابُ المُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ». [انظر: ٤٨ - مسلم: ٦٤ - فتح ١٣/ ٢٦]\n\n٧٠٧٧ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي وَاقِدٌ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «لَا تَرْجِعُوا بَعْدِي كُفَّارًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ». [انظر: ١٧٤٢ - مسلم: ٦٦ - فتح ١٣/ ٢٦]\n\n٧٠٧٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا قُرَّةُ بْنُ خَالِدٍ، حَدَّثَنَا ابْنُ سِيرِينَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ -وَعَنْ رَجُلٍ آخَرَ هُوَ أَفْضَلُ فِي نَفْسِي مِنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ- أَنَّ رَسُولَ اللهِ - ﷺ - خَطَبَ النَّاسَ فَقَالَ: «أَلَا تَدْرُونَ أَيُّ يَوْمٍ هَذَا؟». قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. فَقَالَ: «أَلَيْسَ بِيَوْمِ النَّحْرِ؟». قُلْنَا بَلَى يَا رَسُولَ اللهِ. قَالَ: «أَيُّ بَلَدٍ هَذَا؟ أَلَيْسَتْ بِالْبَلْدَةِ؟». قُلْنَا: بَلَى يَا رَسُولَ اللهِ. قَالَ: «فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ وَأَبْشَارَكُمْ عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي شَهْرِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا، أَلَا هَلْ بَلَّغْتُ؟». قُلْنَا: نَعَمْ. قَالَ: «اللَّهُمَّ اشْهَدْ، فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ، فَإِنَّهُ رُبَّ مُبَلِّغٍ يُبَلِّغُهُ مَنْ هُوَ أَوْعَى لَهُ -فَكَانَ كَذَلِكَ- قَالَ: لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ». فَلَمَّا كَانَ يَوْمَ حُرِّقَ ابْنُ الْحَضْرَمِيِّ حِينَ حَرَّقَهُ جَارِيَةُ بْنُ قُدَامَةَ. قَالَ: أَشْرِفُوا عَلَى أَبِي بَكْرَةَ. فَقَالُوا: هَذَا أَبُو بَكْرَةَ يَرَاكَ. قَالَ عَبْدُ الرَّحْمَنِ: فَحَدَّثَتْنِي أُمِّي عَنْ أَبِي بَكْرَةَ أَنَّهُ قَالَ: لَوْ دَخَلُوا عَلَيَّ مَا بَهَشْتُ بِقَصَبَةٍ. [انظر: ٦٧ - مسلم: ١٦٧٩ - فتح ١٣/ ٢٦]\n\n٧٠٧٩ - حَدَّثَنَا أَحْمَدُ بْنُ إِشْكَابٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ أَبِيهِ، عَنْ عِكْرِمَةَ،","vol":"32","page":311},{"text":"عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا تَرْتَدُّوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ». [انظر: ١٧٣٩ - فتح ١٣/ ٢٦]\n\n٧٠٨٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَلِيِّ بْنِ مُدْرِكٍ، سَمِعْتُ أَبَا زُرْعَةَ بْنَ عَمْرِو بْنِ جَرِيرٍ، عَنْ جَدِّهِ جَرِيرٍ قَالَ: قَالَ لِي رَسُولُ اللهِ - ﷺ - فِي حَجَّةِ الْوَدَاعِ «اسْتَنْصِتِ النَّاسَ». ثُمَّ قَالَ: «لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ». [انظر: ١٢١ - مسلم: ٦٥ - فتح ١٣/ ٢٦]\nذكر فيه أحاديث:\nأحدها: حديث شَقِيقٍ قَالَ: قَالَ عَبْدُ اللهِ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: \"سِبَابُ المُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ\".\nثانيها: حديث ابن عمر وابن عباس وجرير وأبي بكرة مرفوعا بمتن الباب، لكن لفظ ابن عباس: \"لا ترتدوا\" بدل: \"لا ترجعوا\" قال جرير: قَالَ لِي رَسُولُ اللهِ - ﷺ - فِي حَجَّةِ الوَدَاعِ \"اسْتَنْصِتِ النَّاسَ\".\nثم قال: وقال: وحدثنَا مُسَدَّدٌ، ثَنَا يَحْيَى، ثَنَا قُرَّةُ بْنُ (خَالِدٍ) (^١)، ثَنَا ابن سِيرِينَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ وَعَنْ رَجُلٍ آخَرَ أَفْضَلُ فِي نَفْسِي مِنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ - أَنَّه - ﷺ - خَطَبَ النَّاسَ فَقَالَ: \"ألا تَدْرُونَ أَيُّ يَوْمِ هذا؟ .. \". الحديث، وقد سلف.\nوفيه: \"فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرًاضَكُمْ وَأَبْشَارَكُمْ عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هذا، فِي شَهْرِكُمْ هذا .. \"الحديث.\nوفيه: \"فَإِنَّهُ رُبَّ مُبَلِّغِ يُبَلِّغُهُ مَنْ هُوَ أَوْعَى لَهُ\" فكان كذلك، قال: \"لَا تَرْجِعُوا بَعْدِي كفَّارًا يًضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ\". فَلَمَّا كَانَ يَوْمَ حُرِّقَ ابن الحَضْرَمِيَّ حِينَ حَرَّقَهُ جَارِيَةُ بْنُ قُدَامَةَ. قَالَ: أَشْرِفُوا عَلَى\n_________\n(^١) وقع في الأصل: قرة.","vol":"32","page":312},{"text":"أَبِي بَكْرَةَ. فَقَالُوا: هذا أَبُو بَكْرَةَ يَرَاكَ. قَالَ عَبْدُ الرَّحْمَنِ: فَحَدَّثَتْنِي أُمِّي عَنْ أَبِي بَكْرَةَ أَنَّهُ قَالَ: لَوْ دَخَلُوا عَلَيَّ مَا بَهَشْتُ بِقَصَبَةٍ.\nالشرح:\nالرجل الآخر هو حميد بن عبد الرحمن الحميري البصري، سماه أبو عامر (^١)، عن قرة، عن ابن سيرين، ورواه مسلم، عن أحمد بن خراش، ومحمد بن عمرو بن جبلة، عن أبي عامر (^٢).\nوحميد بن عبد الرحمن هذا، من أفراد مسلم.\nوأبو بكرة اسمه نفيع أخو نافع وزياد، أمهم سمية مولاة الحارث بن كلدة، وقيل: أبوه مسروح، وأن الحارث استلحقه، وكان تدلى إلى رسول الله يوم الطائف ببكرة فقيل له: أبو بكرة، فأعتقه رسول الله - ﷺ -، والعتقاء من ثقيف والطلقاء من قريش.\nوفي سند حديث ابن عمر - ﵄ - واقدٌ، عن أبيه، عن ابن عمر، وهو واقد بن محمد بن زيد بن عبد الله بن عمر بن الخطاب، اتفقا عليه، وانفرد مسلم بواقد بن عمرو بن سعد بن معاذ بن النعمان الأشهلي لا ثالث لهما (^٣).\nوشيخ البخاري في حديث ابن عمر محمد بن إشكاب، وهو أبو جعفر محمد بن الحسين بن إبراهيم بن الحارث وزغلان المعافري (النسائي) (^٤) الأصل البغدادي، أخو أبي الحسن علي الأكبر، وإشكاب\n_________\n(^١) في هامش الأصل: أبو عامر هو العقدي.\n(^٢) مسلم (١٦٧٩/ ٣١).\n(^٣) في هامش الأصل: يعني في البخاري ومسلم.\n(^٤) في الأصل: (السبائي) والمثبت من (ص ١)، وهو الصواب؛ ففي ترجمته من \"تهذيب الكمال\" ٢٥/ ٧٩ (٥١٥٤): أصلهم من خراسان، من نسا. ا. هـ قلت: ونسا ينسب إليها نسائي.","vol":"32","page":313},{"text":"لقب لأبيهما الحسين، روى عن محمدٍ البخاريُّ وأبو داود والنسائي، ولد سنة إحدى وثمانين ومائة، قومات سنة إحدى وستين ومائتين. وروى عن أخيه علي الكبير أبو داود والنسائي وابن ماجه، وقال الترمذي: ثقة، ومات في شوال سنة إحدى وستين ومائتين، ومات في هذِه السنة مسلم بن الحجاج في رجب منها، ومات البخاري قبلهم ليلة السبت (يوم الفطر منه) (^١) سنة ست وخمسين.\nفصل:\nهذا الباب في معنى الذي قبله، فيه النهي عن قتل المؤمنين بعضهم بعضًا، وتفريق كلمتهم، وتشتيت شملهم، وليس معنى قوله: \"لا ترجعوا بعدي كفارا\" النهي عن ضد الإيمان، وإنما المراد كفر حق المسلم على المسلم الذي أمر به من التناصر والتعاضد، والكفر -في لسان العرب- التغطية، وكذلك قوله: \"قتاله كفر\" يعني: بحقه وترك موالاته ونصره؛ للإجماع على أن المعاصي لا يكفرون بارتكابها، وقيل: المعنى: لا يكفر بعضكم فتستحلوا أن تقاتلوا ويضرب بعضكم رقاب بعض. وقيل: إنه أراد بالحديث أهل الردة. حكاهما الخطابي (^٢).\nقال موسى بن هارون: هؤلاء أهل الردة قتلهم أبو بكر، وقد سلف في باب الخطبة في أيام مني من كتاب الحج زيادة في معنى هذا الحديث، فراجعه (^٣).\n_________\n(^١) من (ص ١).\n(^٢) \"أعلام الحديث\" ٣/ ١٧٨١.\n(^٣) راجع شرح حديث (١٧٣٩).","vol":"32","page":314},{"text":"فصل:\nقال المهلب: وابن الحضرمي رجل امتنع من الطاعة فأخرج إليه (جارية) (^١) بن قدامة جيشًا فظفر به في ناحية من العراق، وكان أبو بكرة يسكنها، فأمر (جارية) (١) بصلبه فصلب، ثم ألقى النار إلى جذع الذي صلب فيه بعد أيام، ثم أمر جارية من (حشمه) (^٢) أن يشرفوا على أبى بكرة؛ ليختبروا إن كان يحارب فيعلم أنه على غير طاعة أو يستسلم فيعرف أنه على الطاعة، فقال له (حشمه) (^٣): هذا أبو بكرة يراك وما صنعت في ابن الحضرمي وما أنكر عليك بكلام ولا بسلاح، فلما سمع أبو بكرة ذلك وهو في عليَّة له؛ فقال: لو دخلوا عليَّ داري ما بهشت، فكيف أن أقاتلهم بسلاح؛ لأني لا أرى الفتنة في الإسلام، ولا التحرك فيها (يعني) (^٤) إحدى الطائفتين (^٥).\nقال ابن عبد البر: أرسل معاوية عبد الله بن الحضرمي ليأخذها له من زياد، وكان أميرًا بها لعلي، فكتب زياد إلى علي، فأرسل إليه أعين بن ضبيعة المجاشعي، فقتل غيلة، فبعث علي بعده (جارية) (^٦) بن قدامة، فأحرق على ابن الحضرمي الدار التي يسكنها، وكان ينزل في بني تيم في دار ابن شبل (^٧).\n_________\n(^١) في (ص ١): حارثة.\n(^٢) هكذا بالأصل، ولعلها زائدة.\n(^٣) كذا بالأصل وفي ابن بطال (خيثمة).\n(^٤) كذا بالأصل، وفي \"شرح ابن بطال\": مع ولعله المناسب للسياق.\n(^٥) انظر: \"شرح ابن بطال\"١٠/ ١٩.\n(^٦) تصحفت في (ص ١): حارثة.\n(^٧) ورد بهامش الأصل: صوابه دار شبل.\n[قلت: انظر كلام ابن عبد البر في \"الاستيعاب\" ١/ ٢٩٩، وجاء فيه: دار شبيل].","vol":"32","page":315},{"text":"فصل:\nمعنى: (ما بهشت بقصبة): ما مددت يدي إليها، ولا تناولتها لأدافع بها. وعبارة صاحب \"الواعي\": يريد ما بادرت ولا حننت. وقيل معناه: وما قاتلت. قاله عياض (^١)، وهو بموحدة ثم شين معجمة، وقال الطبري: معناه ما تناولتهم ولا مددت يدي إليهم بسوءٍ، يقال للإنسان إذا نظر إلى الشيء فأعجبه واشتهاه وتناوله وأسرع إليه: بهش إلى كذا. سأل رجل ابن عباس عن حية قتلها، فقال: هل بهشت إليك؟ أي: أقبلت أو أسرعت إليك، ويقال للرجل إذا أراد معروف الرجل أو أراد مكروهه وتعرض لخيره أو شره. بهش فلان إلى كذا وكذا، وفي كتاب\"الأفعال (^٢) \": بهشت إلى فلان (خففت) (^٣) إليه، ورجل بهش وباهش (^٤)، وفي \"الموعب\": بهش بيده بهشا مثال ذبح تناول الشيء فنالته يده أو قصرت عنه. وبهش القوم بعضهم إلى بعض، وهو من أدنى القتال. وقال ابن التين: أي: ما قمت إليه. قال الجوهري: بهش يبهش بهشًا إذا ارتاح له وخف إليه (^٥)، وهو بفتح الهاء. قال ابن التين: ورويناه بكسرها، قال: وقيل معناه: ما رميت بقصبة، وقيل: ما تركت. وقال بعضهم: البهش: المسارعة إلى أخذ الشيء. قال: وقيل: ما تركت،\n_________\n(^١) \"مشارق الأنوار\" ١/ ١٠٢.\n(^٢) كذا بالأصل، وفي صلب \"شرح ابن بطال\"١٠/ ١٩ (الأفعال)؛ وأشار محقق الكتاب أن في إحدى نسخ مخطوطات شرح ابن بطال: (العين) بدل (الأفعال) ولعله الصواب.\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\"١٠/ ١٩، وفي \"العين\" ٣/ ٤٠٣: حننت، ولعله ما في \"العين\" تحريف، يؤيد قولنا ما يأتي من كلام الجوهري.\n(^٤) انظر: \"العين\" ٣/ ٤٠٣.\n(^٥) \"الصحاح\" ٣/ ٩٩٦.","vol":"32","page":316},{"text":"وقال بعضهم لابن (حبناء) (^١):\nسَبَقتَ الرِجالَ الباهِشينَ إِلى العُلا … كسبق الجواد اصطاد قبل الطوارد\nوهذا البيت عزاه الطبري للنابغة (^٢).\nوقال الأزهري: هو للمغيرة بن حبناء وليس في ديوان المغيرة بن حبناء (^٣) فكأن الصواب ما قاله الطبري، ولفظه عنده (إلى الندى) (^٤) بدل (العلا فِعَالًا ومجدًا والفعال سباقُ).\nوقوله: (\"يضرب بعضكم رقاب بعض\") من جزم الباء من \"يضربْ\" أَوَّلَهُ على الكفر الحقيقي الذي فيه ضرب الأعناق، ومن رفعها فكأنه أراد الحال أو الاستئناف، ولا يكون متعلقا بما قبله، وقد أسلفنا حكايه قولين في قوله \"كفارًا\" هل هو من لبس السلاح؟ يقال: كفر فوق درعه إذا لبس فوقها ثوبا آخر، أو يكفر الناس فيكفر كفعل الخوارج كما قال - ﵇ -: \"من قال لأخيه يا كافر فقد باء بها أحدهما\" (^٥)، وقال الداودي: لا تستحلوا من المؤمنين ما تستحلون من الكفار فتكونوا كفارًا، ولا تفعلوا بهم ما لا يحل وأنتم ترونه حرامًا، فذلك كفر نعمة وقريب من الإثم في الكفر.\nفصل:\nقوله: (\"أي يوم هذا؟ \") كان بمنى، وكان هذا في خطبته كالوداع؛ فسميت حجة الوداع لذلك.\n_________\n(^١) في الأصل: جبلة.\n(^٢) كذا نقله عنه ابن بطال ١٠/ ١٩.\n(^٣) \"تهذيب اللغة\"١/ ٤٠٤ - ٤٠٥.\n(^٤) في الأصل: ولا.\n(^٥) سلف برقم (٦١٠٤)، ورواه مسلم (٦٠) من حديث ابن عمر.","vol":"32","page":317},{"text":"وقوله: (\"كحرمة يومكم .. \") إلى آخره يعني: حرمة الظلم لأن الظلم في الحرم وإثمه أعظم من إثم الظلم في غيره.\nوقوله: (\"وأبشاركم\") هو جمع بشر، وهو ظاهر جلد الإنسان، وأما البشر الذي هو الإنسان فلا يثنى ولا يجمع؛ قال القزاز: وأجاز قوم تثنيته فقط؛ لقوله تعالى ﴿أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا﴾ [المؤمنون: ٤٧].\nفصل:\nقوله: (فلما كان يوم حرق ابن الحضرمي) بخط الدمياطي: (الوجْهُ) (^١) أُحرق وأحرقه.\n_________\n(^١) من (ص ١).","vol":"32","page":318},{"text":"<span data-type='title' id=toc-4200>٩ - باب تَكُونُ فِتْنَةٌ الْقَاعِدُ فِيهَا خَيْرٌ مِنَ القَائِمِ</span>\n٧٠٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ. قَالَ إِبْرَاهِيمُ: وَحَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «سَتَكُونُ فِتَنٌ، القَاعِدُ فِيهَا\nخَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ فِيهَا خَيْرٌ مِنَ الْمَاشِي، وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي، مَنْ تَشَرَّفَ لَهَا تَسْتَشْرِفْهُ، فَمَنْ وَجَدَ فِيهَا مَلْجَأً أَوْ مَعَاذًا فَلْيَعُذْ بِهِ». [انظر: ٣٦٠١ - مسلم: ٢٨٨٦ - فتح ١٣/ ٢٩]\n\n٧٠٨٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «سَتَكُونُ فِتَنٌ، الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ خَيْرٌ مِنَ المَاشِي، وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي، مَنْ تَشَرَّفَ لَهَا تَسْتَشْرِفْهُ، فَمَنْ وَجَدَ مَلْجَأً أَوْ مَعَاذًا فَلْيَعُذْ بِهِ». [انظر: ٣٦٠١ - مسلم: ٢٨٨٦ - فتح ١٣/ ٣٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"سَتَكُونُ فِتَن، القَاعِدُ فِيهَا خَيْرٌ مِنَ القَائِمِ، وَالْقَائِمُ فِيهَا خَيْرٌ مِنَ المَاشِي، وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي، مَنْ تَشَرَّفَ لَهَا تَسْتَشْرِفْهُ، فَمَنْ وَجَدَ فِيهَا مَلْجَأً أَوْ مَعَاذًا فَلْيَعُذْ بِهِ\". (وفي لفظ \"مَنْ تَشَرَّفَ لَهَا تَسْتَشْرِفْهُ، فَمَنْ وَجَدَ مَلْجَأً أَوْ مَعَاذًا فَلْيَعُذْ بِهِ\") (^١).\nالشرح:\nزاد الإسماعيلي: \"والنائم فيها خير من اليقظان، واليقظان فيها خير من القاعد\"، ولمسلم\" والنائم فيها خير من اليقظان\" (^٢)، وفي حديث أبي\n_________\n(^١) من (ص ١).\n(^٢) مسلم (٢٨٨٦/ ١٢).","vol":"32","page":319},{"text":"بكرة\"ستكون فتن القاعد فيها خير من الماشي، والماشي خير من الساعي إليها، فإن أنزلت أو وقعت\" (^١)، وللبزار: \"ستكون فتن، ثم تكون فتن\" بزيادة: \"والمضطجع خير من القاعد فيها\" قال: هذا الحديث لا نعلم (يروى) (^٢) عن رسول الله - ﷺ - بهذا اللفظ إلا من هذا الوجه، ولم يروه عن مسلم بن أبي بكرة إلا عثمان الشحام، وقد روى عنه غير واحد، ولم يسندوه عنه (^٣).\nولأبي داود: \"المضطجِع فيها خير من الجالس، والجالس خير من القائم\" (^٤). وعن ابن مسعود: سمعت رسول الله - ﷺ - .. فذكر بعض حديث أبي بكرة، وعن خريم بن فاتك الأسدي (رفعه) (^٥)، كما حدث ابن مسعود (^٦)، وعن أبي موسى \"إن بين يدي الساعة فتنا كقطع الليل المظلم؛ القاعد فيها خير من القائم والماشي فيها خير من الساعي\" (^٧). وعند ابن ماجه \"والقائم فيها خير من الماشي\" (^٨)، وللترمذي مثله بزيادة ما في الذي قبله من حديث سعد بن أبي وقاص. ثم قال: حسن (^٩).\nوروينا من حديث إلى المُخَلِّص خرشة بن الحر المحاربي مرفوعا:\n_________\n(^١) رواه مسلم (٢٨٨٧).\n(^٢) من (ص ١).\n(^٣) \"مسند البزار\" ٩/ ١٢٧ - ١٢٨.\n(^٤) أبو داود (٤٢٥٦).\n(^٥) من (ص ١).\n(^٦) أبوداود (٤٢٥٨)\n(^٧) أبو داود (٤٢٥٩).\n(^٨) ابن ماجه (٣٩٥١).\n(^٩) الترمذي (٢١٩٤).","vol":"32","page":320},{"text":"\"ستكون بعدي فتنة النائم فيها خير من اليقظان، والجالس خير من القائم، والقائم خير من الساعي\" (^١)، ولابن أبي حاتم من حديث عبد الرحمن بن البيلماني عن عبد الله بن فروخ، عن أنس مرفوعًا: \"تكون فتنة النائم فيها خير من القاعد\"، ثم قال: قال أبي: هذا خطأ (^٢).\nفصل:\nيريد القاعد عنها خير من القائم الذي لا يستشرفها. قال الداودي: والظاهر أنه إنما أراد أن يكون فيها قاعدًا قال: والقائم خير من الماشي في أسبابه لا يردونها، فربما وقع في شيء يكرهه أو يضره. قال: وقوله: \"من تشرف لها\" أي: دخل في شيء منها، قال: وقوله: \"تشرفه\" معناه: من دخل في شيء منها، وانتصب قبلته، ويكون من أشرف لها، الإشراف لها على حاله من خير أو شر. يقال: أشرف المريض إذا أشفى على الموت ويقال: هم على شرف من كذا. ويقال: استشرفته أي أهلكت ما أشرف منه وأصابته؛ قال: وروي في حديث: \"إن المرأة إذا خرجت من بيتها استشرفها الشيطان وإنها أقرب إلى الله تعالى إذا كانت في قعر بيتها\" (^٣).\nوقوله: (\"فمن وجد ملجأ أو معاذًا\") معناهما واحد، ومعاذ بالفتح، قال ابن التين: ورويناه بضمها.\nفصل:\nفإن قلت: ما معنى حديث الباب، وهل المراد به كل فتنة بين\n_________\n(^١) رواه أحمد ٤/ ١٠٦.\n(^٢) \"علل ابن أبي حاتم\" ٢/ ٤١٣.\n(^٣) رواه ابن حبان ١٢/ ٤١٢ (٥٥٩٨).","vol":"32","page":321},{"text":"المسلمين أو بعض الفتن دون بعض؟ وعلى الأول ما تقول في الفتن الماضية وقد علمت أنه نهض فيها من أخيار الناس خلق كثير.\nوإن قلت: الثاني، فما المعني به، وما الدليل على ذلك؟ أجاب الطبري بأنه قد اختلف السلف في ذلك؛ فقال بعضهم: المراد به جميع الفتن وعليه الاستسلام ولزوم البيوت، وهي التي قال الشارع فيها: \"القاعد فيها خير من القائم\"، وممن قعد فيها: حذيفة ومحمد بن مسلمة وأبو ذر وعمران بن حصين وأبو موسى الأشعري وأسامة بن زيد وأهبان بن صيفي وسعد بن أبي وقاص وابن عمر وأبو بكرة، ومن التابعين: شريح والنخعي.\nثم ذكر حجتهم من طريق النظر وهو التأويل، وإن كان خطأ كالمجتهد، والواجب إذا اقتتل حزبان من المسلمين بهذِه الصفة ترك المعاونة ولزوم البيت، كما أمر الشارع أبا ذر ومحمد بن مسلمة وابن عمر وما عمل به من تقدم من الصحابة.\nوقال آخرون: إذا كانت فتنة بين المسلمين فالواجب لزوم البيوت، وترك معونة أحد الحزبين، نعم يدفع وإن أتى على النفس فهو شهيد. روي ذلك عن عمران بن حصين وابن عمر وعبيدة السلماني.\nوقال آخرون: كل فرقتين اقتتلا، فإن كانتا مخطئتين فعلى المسلمين الأخذ على أيديهم والعقوبة وإن كانت أخطأت إحداهما فالواجب الأخذ على الأولى ومعونة الثانية، روي ذلك عن علي وعمار وعائشة وطلحة ورواية عن ابن عمر، وقتل أويس القرني مع علي في الرجالة كما قاله إبراهيم بن سعد، وروى الزهري، عن حمزة بن عبد الله بن عمر، عن أبيه أنه قال: ما وجدت في نفسي من شيء ما وجدت أني لم أقاتل","vol":"32","page":322},{"text":"هذِه الفئة الباغية كما أمرني الله (^١). وقال عبد الله بن عمرو: لم أضرب بسيف ولم أطعن برمح، ولكن رسول الله - ﷺ - قال: \"أطع أباك\" فأطعته (^٢). وقيل لإبراهيم النخعي: من كان أفضل علقمة أو الأسود؟ فقال: علقمة؛ لأنه شهد صفين وخضب سيفه بها. وقال: أبو اسحاق شهد مع علي وعبيدة السلماني وعلقمة وأبو وائل وعمرو بن شرحبيل. وقال ابن إسحاق: خرج مع ابن الأشعث في الجماجم ثلاث آلاف من التابعين ليس في الأرض مثلهم أبو البَخْتري والشعبي وسعيد بن جبير وعبد الرحمن ابن أبي ليلى والحسن البصري.\nوقال آخرون: كل قتال وقع بين المسلمين ولا إمام لجماعتهم يأخذ المظلوم من الظالم فذلك القتال هو الفتنة التي أمر الشارع بالاختفاء في البيوت فيها، وكسر السيوف، سواء أكانتا مخطئتين أو إحداهما. روِي ذلك عن الأوزاعي.\nقال الطبري: وأنا قائل بالصواب في ذلك وأجمع بين أمره بالبيوت وما عارضه من الأمر بقتال الناكثين والفاسقين والمارقين والأخذ على أيدي السفهاء والظالمين أن الفتنة أصلها البلاء والاختبار، وكان حقًّا على المسلمين إقامة الحق ونصرة أهله وإنكار المنكر كما وصفهم الله تعالى بقوله: ﴿الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ﴾ الآية [النور: ٤١]. فمن أعان المحقة فهو المصيب.\nويستحيل عقلًا اقتتالهم وكلاهما محق. والحالة التي وصف الشارع أن: \"القاعد فيها خير من القائم\" هي حالة البطلان منهما، يعني: القاعد\n_________\n(^١) رواه الحاكم ٢/ ٥٠٢، والبيهقي ٨/ ١٧٢.\n(^٢) رواه أحمد ٢/ ١٦٥ بنحوه.","vol":"32","page":323},{"text":"عنها خير من الناهض. وكذا إذا أشكل على الناظر خطأ إحداهما وإصابة الأخرى.\nويحتمل أن يكون مخرج الكلام من الشارع ذلك كان في خاص من الناس على ما روي عن عمار لأبي موسى - ﵄ -، وتبطأ عن النهوض فيها، ونهى عن السعي إليها، وأمر بالجلوس عنها من جلة الصحابة كسعد وأسامة بن زيد ومحمد بن مسلمة وأبي مسعود الأنصاري وابن عمر وأبي موسى وغيرهم يكثر إحصاؤهم.\nروى أهل العراق عن علي وعبد الله أنه - ﵇ - أمر عليًّا - ﵁ - بقتال الناكثين والقاسطين والمارقين. وعن أبي سعيد وغيره أنه - ﵇ - قال: \"لتقاتلن على تأويله كما قاتلت على تنزيله\" (^١).\nوروى أهل الشام عن رسول الله - ﷺ - في معاوية: أنه الذي يقاتل على الحق، وأنه - ﵇ - ذكر فتنة، فمر به عثمان - ﵁فقال: \"هذا وأصحابه يومئذ على الحق\" (^٢).\nوكل راو منهم لرواية يدعي أنها الحق، وأن تأويله أولى. وإذا كان الأمر كذلك، علم أن القول في ذلك من غير وجه النص والاستخراج الذي لا يوجد في مثله إجماع من الأمة على معنى واحد.\nولذلك قيل في قتلى الفريقين ما قيل من رجاء الفريق الآخر (الإصابة) (^٣) وأمن على فريق الشبهة.\n_________\n(^١) رواه الطحاوي في \"شرح مشكل الآثار\" ١٠/ ٢٣٩ (٤٠٦٠).\n(^٢) رواه أحمد ٤/ ٢٣٦.\n(^٣) من (ص ١).","vol":"32","page":324},{"text":"<span data-type='title' id=toc-4201>١٠ - باب إِذَا التَقَى المُسْلِمَانِ بِسَيْفَيْهِمَا</span>\n٧٠٨٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا حَمَّادٌ، عَنْ رَجُلٍ لَمْ يُسَمِّهِ، عَنِ الحَسَنِ قَالَ: خَرَجْتُ بِسِلَاحِي لَيَالِيَ الْفِتْنَةِ، فَاسْتَقْبَلَنِي أَبُو بَكْرَةَ فَقَالَ: أَيْنَ تُرِيدُ؟ قُلْتُ: أُرِيدُ نُصْرَةَ ابْنِ عَمِّ رَسُولِ اللهِ - ﷺ -. قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا تَوَاجَهَ الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَكِلَاهُمَا مِنْ أَهْلِ النَّارِ». قِيلَ: فَهَذَا الْقَاتِلُ، فَمَا بَالُ المَقْتُولِ؟ قَالَ: «إِنَّهُ أَرَادَ قَتْلَ صَاحِبِهِ». قَالَ حَمَّادُ بْنُ زَيْدٍ: فَذَكَرْتُ هَذَا الْحَدِيثَ لأَيُّوبَ وَيُونُسَ بْنِ عُبَيْدٍ وَأَنَا أُرِيدُ أَنْ يُحَدِّثَانِي بِهِ، فَقَالَا: إِنَّمَا رَوَى هَذَا الحَدِيثَ الحَسَنُ، عَنِ الأَحْنَفِ بْنِ قَيْسٍ، عَنْ أَبِي بَكْرَةَ. حَدَّثَنَا سُلَيْمَانُ، حَدَّثَنَا حَمَّادٌ بِهَذَا.\nوَقَالَ مُؤَمَّلٌ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ وَيُونُسُ وَهِشَامٌ وَمُعَلَّى بْنُ زِيَادٍ، عَنِ الْحَسَنِ، عَنِ الأَحْنَفِ عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ مَعْمَرٌ، عَنْ أَيُّوبَ. وَرَوَاهُ بَكَّارُ بْنُ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ، عَنْ أَبِي بَكْرَةَ.\nوَقَالَ غُنْدَرٌ: حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ أَبِى بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَلَمْ يَرْفَعْهُ سُفْيَانُ عَنْ مَنْصُورٍ. [انظر: ٣١ - مسلم: ٢٨٨٨ - فتح ١٣/ ٣١]\nحَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الْوَهَّابِ الحجبيٌّ، حَدَّثَنَا حَمَّادٌ، عَنْ رَجُلٍ لَمْ يُسَمِّهِ، عَنِ الحَسَنِ قَالَ: خَرَجْتُ بِسِلَاحِي لَيَالِيَ الفِتْنَةِ، فَاسْتَقْبَلَنِي أَبُو بَكْرَةَ فَقَالَ: أَيْنَ تُرِيدُ؟ قُلْتُ: أُرِيدُ نُصْرَةَ ابْنِ عَمِّ رَسُولِ اللهِ - ﷺ - فقَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا (التقي) (^١) المُسْلِمَانِ بِسَيْفَيْهِمَا فَكِلَاهُمَا مِنْ أَهْلِ النَّارِ». قِيلَ: فَهَذَا الْقَاتِلُ، فَمَا بَالُ المَقْتُولِ؟ قَالَ: «إِنَّهُ أَرَادَ قَتْلَ صَاحِبِهِ». قَالَ حَمَّادُ بْنُ زَيْدٍ: فَذَكَرْتُ هَذَا الحَدِيثَ لأَيُّوبَ وَيُونُسَ بْنِ عُبَيْدٍ وَأَنَا أُرِيدُ أَنْ يُحَدِّثَانِي بِهِ، فَقَالَا: إِنَّمَا رَوَى هَذَا الحَسَنُ، عَنِ الأَحْنَفِ بْنِ قَيْسٍ، عَنْ أَبِي بَكْرَةَ. وحَدَّثَنَا سُلَيْمَان بن حرب، ثَنَا حَمَّادٌ بِهَذَا.\n_________\n(^١) في (ص ١): تواجه.","vol":"32","page":325},{"text":"وَقَالَ مُؤَمَّل: ثَنَا حَمَّادُ بْنُ زَيْدٍ، ثَنَا أَيُّوبُ وَيُونُسُ وَهِشَامٌ والعلاءُ ابْنُ زِيَادٍ، عَنِ الحَسَنِ، عَنِ الأَحْنَفِ، عَنْ أَبِي بَكْرَةَ، عَن رسول الله - ﷺ -، وَرَوَاهُ مَعْمَرٌ، عَنْ أَيُّوبَ. وَرَوَاهُ بَكَّارُ بْنُ عَبْدِ العَزِيزِ عَنْ أَبِيهِ، عَنْ أَبِي بَكْرَةَ.\nوَقَالَ غُنْدَرٌ: حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَلَمْ يَرْفَعْهُ سُفْيَانُ، عَنْ مَنْصُورٍ.\nالشرح:\nيشبه أن يكون الرجل الذي لم يسمه حماد هو هشام بن حسان أبو عبد الله القردوسي. كما قال الإسماعيلي في \"صحيحه\" حدثنا الحسن، ثنا محمد بن عبيد بن حسان، ثنا حماد بن زيد، ثنا هشام، عن الحسن، فذكره توضحه رواية النسائي عن علي بن محمد، عن خلف بن تميم، عن زائدة، عن هشام، عن الحسن .. الحديث (^١).\nورواه البخاري في الإيمان عن عبد الرحمن بن المبارك، ثنا حماد بن زيد، ثنا أيوب ويونس، عن الحسن، عن أبي بكرة (^٢)، فيجوز أن يكون أحدهما وأن يكون ما ذكره البخاري بعد. والتعليق عن مؤمل أخرجه الإسماعيلي عن أبي يعلى؛ ثنا أبو موسى، ثنا مؤمل بن إسماعيل فذكره، قال: وحدثنا موسى، ثنا يزيد بن (حيان) (^٣)، ثنا مؤمل، ثنا حماد بن زيد، ثنا أيوب ويونس .. إلى آخره. قال الدارقطني: رواه أيوب ويونس وهشام ومعلَّى عن الحسن، عن الأحنف، عن أبي\n_________\n(^١) \"المجتبي\" ٧/ ٢٩.\n(^٢) سلف برقم (٣١).\n(^٣) في (ص ١): سنان.","vol":"32","page":326},{"text":"بكرة. ورواه حماد بن زيد، عن يونس وهشام فقال: عن الحسن، عن الأحنف (^١).\nوقال أبو خلف: عبد الله بن عيسى ومحبوب بن الحسن، عن موسى، عن الحسن، عن أبي بكرة. وقال: الثوري وزائدة؛ عن هشام، عن الحسن، عن أبي بكرة، وكذلك قال أبو الربيع الزهراني عن حماد بن زيد، وقد كان حماد إذا جمع بين أيوب وهشام ويونس في الإسناد علَّى إسناد حديث أيوب، فذكر فيه الأحنف، وهما لم يذكرانه. ورواه قتادة وجسر بن فرقد ومعروف الأعور، عن الحسن، عن أبي بكرة، ولم يذكروا فيه الأحنف.\nوالصحيح حديث أيوب حدث به عنه حماد بن زيد ومعمر.\nوقول البخاري: (ورواه معمر، عن أيوب) أخرجه الإسماعيلي، عن ابن ياسين، ثنا زهير بن محمد والرمادي قالا: حدثنا عبد الرزاق، أنبأنا معمر، عن أيوب، عن الحسن.\nوفي \"مسند البزار\": حدثنا سلمة بن شيبة وأحمد بن منصور قالا: حدثنا عبد الرزاق، أنبأنا معمر، عن قتادة، عن الحسن، عن أبي بكرة يرفعه.\nوحدثنا طالوت بن عبادة، ثنا سويد بن إبراهيم، عن قتادة، عن الحسن، عنه مرفوعًا بنحوه. وهذا الحديث لا نعلم أحدًا يرويه بهذا اللفظ إلا أبو بكرة، وله عنه طرق (^٢).\nقلت: قد أخرجه النسائي من حديث محمد بن إسماعيل بن إبراهيم،\n_________\n(^١) \"علل الدارقطني\" ٧/ ١٦٢ - ١٦٣.\n(^٢) \"مسند البزار\" ٩/ ١٠١ - ١٠٢ (٣٦٣٧ - ٣٦٣٨).","vol":"32","page":327},{"text":"عن يزيد بن هارون، عن سليمان التيمي، عن الحسن، عن أبي موسى الأشعري مرفوعًا: \"إذا تواجه المسلمان بسيفيهما\" الحديث (^١)، وأخرجه ابن ماجه بإسناد ضعيف من حديث أنس مرفوعًا: \"ما من مسلمين التقيا بأسيافهما إلا كان القاتل والمقتول في النار\" (^٢).\nوقوله: (قال غندر ..) إلى آخره. قال الإسماعيلي: أخبرنا بحديث غندر أبو يعلى، ثنا أبو بكر -هو ابن أبي شيبة- ثنا غندر، ولفظه عند ابن ماجه: \"إذا التقى المسلمان حمل أحدهما على أخيه بالسلاح فهما على جرف جهنم، فإذا قتل أحدهما صاحبه دخلا جميعًا\" (^٣).\nوقوله: (ولم يرفعه سفيان، عن منصور) قال الإسماعيلي: أوقفه عنه الفاريابي ويعلي بن زيد. ورفعه عنه مؤمل، أخبرنا القاسم وأحمد بن محمد بن عبد الكريم، عن منصور، عن ربعي، عن أبي بكرة، عن رسول الله - ﷺ - قال: \"إذا التقيا المسلمان بسيفيهما\" الحديث. وفي الباب غير حديث أبي بكرة.\nففي الترمذي من حديث الحذاء، عن ابن سيرين، عن أبي هريرة - ﵁ - يرفعه: \"من أشار إلى أخيه بحديدة لعنته الملائكة\" وقال: هذا حديث حسن صحيح غريب من هذا الوجه، مستغرب من حديث الحذاء، وروى أيوب، عن ابن سيرين، عن أبي هريرة نحوه، ولم يرفعه، وزاد فيه: \"وإن كان لأبيه وأمه\" (^٤).\n_________\n(^١) \"المجتبى\" ٧/ ١٢٤.\n(^٢) ابن ماجه (٣٩٣٦).\n(^٣) السابق (٣٩٦٩).\n(^٤) الترمذي (٢١٦٢).","vol":"32","page":328},{"text":"وفي \"علل ابن أبي حاتم\": سألت أبي عن حديثٍ رواه حماد بن زيد، عن يونس وأيوب، عن محمد، عن أبي هريرة - ﵁ -: \"إن الملائكة تلعن أحدكم إذا أشار إلى أخيه بحديدة\". فقال أبي: قد رواه حماد بن سلمة، عن أيوب ويونس، عن محمد، عن أبي هريرة مرفوعًا. قلت لأبي: فأيهما الصحيح الموقوف أو المسند؟ قال: المسند أصح (^١). وسألت أبي عن حديث رواه إبراهيم بن محمد بن يوسف الفريابي، عن ضمرة بن ربيعة، عن ابن شوذب، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة فذكره بلفظ: \"وإن كان أخاه لأبيه وأمه\" فقال أبي: هذا حديث لم يروه إلا ابن عون وهشام بن حسان، عن محمد، عن أبي هريرة رفعه. ولا أعلم أحدًا رواه عن محمد بن عمرو، عن أبي سلمة، عن ضمرة بن ربيعة، عن ابن شوذب، وهو منكر بهذا الإسناد (^٢).\nفصل:\nولهذا الحديث أيضًا قعد من قعد من الصحابة عن الدخول في الفتنة ولزموا بيوتهم، وفسر أهل العلم هذا الحديث فقالوا: إنه ليس على الحتم بأنهما في النار، وإنما معناه أنهما يستحقانها إلا أن يشاء الله أن يغفر لهما؛ لأنه - ﵇ - سماهما مسلمين، وإن قتل أحدهما صاحبه.\nومذهب جماعة أهل السنة إن شاء الله تعالى في وعيده لعصاة المؤمنين بالخيار بين العفو والعقوبة. وقد أسلفناه واضحًا في كتاب الإيمان.\n_________\n(^١) \"علل ابن أبي حاتم\" ٢/ ٢٥٧ (٢٢٦٦).\n(^٢) السابق ٢/ ٤٢٠ - ٤٢١ (٢٧٦٧).","vol":"32","page":329},{"text":"فصل:\nوفيه أيضًا دليل أنه إذا التقى المسلمان بسيفيهما، واختلفت طائفتان على التأويل في الدين ولم يتبين البغي من أحدهما أنه يجب (القعود) (^١) عنهما وملازمة البيوت، ولهذا تخلف محمد بن مسلمة وسعد بن أبي وقاص وأسامة بن زيد وعبد الله بن عمر وحذيفة وجماعة عن تلك المشاهد؛ لأنه لم يتبين لهم ما قام فيه المقتتلون وأخذوا بقوله: \"تكون فتن القاعد فيها خير من القائم\" فأما إذا ظهر البغي في إحداهما لم يحل لمسلم أن يتخلف عن قتال الباغية، لقوله تعالى: ﴿فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللهِ﴾ لو أمسك المسلمون عن ذلك لبطلت فريضة من فرائض الله، وهذا يدل أن قوله: \"فالقاتل والمقتول في النار\" ليس في أحد من أصحاب محمد - ﷺ -؛ لأنهم إنما قاتلوا على التأويل، وكلاهما عندنا محمودة مجتهدة برة تقية، وقد قعد عنها أصحاب رسول الله - ﷺ -، ولم يروا في ذلك بيانًا، وهم كانوا أولى بمعرفة الحق، فكيف يحكم لأحد الفريقين على الآخر، ألا ترى أنه - ﵇ - شهد لعلي وطلحة والزبير بالشهادة، فكيف يكون شهيدًا من يحل دمه، وكيف يحكم لأحد الفريقين على الآخر وكلاهما شهداء؟! روى خالد بن خداش عن الدراوردي، عن سهيل، عن أبيه، عن أبي هريرة - ﵁ - قال: كان النبي - ﷺ - وأبو بكر وعمر وعثمان وعلي وطلحة والزبير على حراء، فقال -علية السلام-: \"اسكن حراء فإنه ليس عليك إلا نبي وصديق وشهيد\" (^٢)، وكل أصحاب رسول الله - ﷺ - يجب على المسلم توقيرهم\n_________\n(^١) في الأصل: العقوبة، والمثبت من (ص ١)، وهو الصحيح.\n(^٢) رواه مسلم (٢٤١٧).","vol":"32","page":330},{"text":"والإمساك عن ذكر زللهم ونشر محاسنهم، وكل من ذهب منهم إلى تأويل فهو معذور، وإن كان بعضهم أفضل من بعض وأكثر سوابق.\nفصل:\nوقيل: معنى الحديث التحذير من الوقوع في الفتن التي لا يعلم حقيقة الظالم فيها من المظلوم، فكان الصحابة في ذلك بين متأول يرى نفسه على حق، وآخر يرى أنه أحق منه في تأويله، وآخر كاف عن الدخول فيها.\nفصل:\nوقوله: (\"كان حريصًا على قتل صاحبه\") جعله مأثومًا بالحرص، وهذا احتج به القاضي ابن الطيب؛ لأنه يقول: من عزم على المعصية ووطن عليها مأثوم في اعتقاده وعزمه. والفقهاء على خلافه لا يرون عليه شيئًا، وتأولوا هذا الحديث على أن الإثم متعلق فيه بالفعل؛ لأنه قال: \"إذا التقى المسلمان بسيفيهما\" فتعلق بالفعل والمقاتلة، وهو الذي وقع عليه اسم الحرص هنا.\nواحتج الفقهاء بقوله - ﵇ -: \"من هم بسيئة فلم يعملها لم تكتب عليه\" (^١)، وانفصل عن ذلك على أنه لم يوطن نفسه على فعلها، وإنما مرَّ ذلك بتفكيره من غير استقرار. وهذا محمول عنه بقوله: \"وما (حدثت) (^٢) به أنفسها\" (^٣)، وأما ما نواه ووطن نفسه عليه فهو مؤاخذ به بدليل هذا الحديث، وبقوله: \"إنما الأعمال بالنيات\" (^٤)، والنية\n_________\n(^١) سلف برقم (٦٤٩١)، ورواه مسلم (١٣١).\n(^٢) بياض بالأصل، والمثبت من (ص ١).\n(^٣) سلف برقم (٥٢٦٩)، ورواه مسلم (١٢٧).\n(^٤) سلف برقم (١)، ورواه مسلم (١٩٠٧).","vol":"32","page":331},{"text":"عمل، وبقوله تعالى: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ﴾ الآية [البقرة:٢٨٤]، وقوله: ﴿وَاعْلَمُوا أَنَّ اللهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ﴾ وقوله: ﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ [البقرة: ٢٣٥] وقوله في قوم صالح: ﴿وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ (٥٠)﴾ [النمل: ٥٠] فأهلكهم بذلك.\nواختلف قول مالك في الطلاق بالنية، وإن أصبح ينوي الفطر ولم يأكل، فشك ابن القاسم في الكفارة، وقال أشهب: القضاء استحسان بلا كفارة (^١).\nفصل:\nقوله: \"فكلاهما في النار\" (كلا) عند البصريين في تأكيد (الأمرين) (^٢) نظير (كل) في المجموع، وهو اسم مفرد غير مبني (^٣).\nوخالف فيه الفراء فقال (^٤): إنه مبني، وهو مأخوذ من كل، وخففت اللام وزيد الألف للتثنية، وضعفه البصريون؛ لأنه لو كان مبنيًا لوجب أن تنقلب ألفه في النصب والجر مع الاسم الظاهر في قولك: رأيت\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ١٥ - ١٦.\n(^٢) في (ص ١): الاثنين.\n(^٣) يرى البصريون أن (كلا) فيها إفرادٌ لفظيٌّ وتثنية معنوية، بينما يرى الكوفيون أن فيها تثنية لفظية ومعنوية، وأصل (كلا) عندهم -أعني الكوفيين- (كل) فخففت اللام وزيدت الألف للتثنية. وأصل الألف عند البصريين كألف (عصا ورحا).\nانظر: \"الإنصاف\" لابن الأنباري ص ٣٥٥ - ٣٦١، \"معاني القرآن\" للفراء ٢/ ١٤٢، \"المقتضب\" ٣/ ٢٤١.\n(^٤) \"معاني القرآن\" ٢/ ١٤٢.","vol":"32","page":332},{"text":"كلا الرجلين. ولأن معنى (كلا) مخالف لمعنى (كل) (^١)؛ لأن (كلا) للإحاطة وكلًّا يدل على شيء مخصوص.\n_________\n(^١) لأن الحمل في (كلا) على اللفظ أكثر من المعنى، وساق البصريون على ذلك دلائل عقلية مقرونة بأخرى نقلية. انظر: \"الإنصاف\" لابن الأنباري ص ٣٥٨، \"المقتضب\" ٣/ ٢٤١.","vol":"32","page":333},{"text":"<span data-type='title' id=toc-4202>١١ - باب كَيْفَ الأَمْرُ إِذَا لَمْ تَكُنْ جَمَاعَةٌ</span>؟\n٧٠٨٤ - حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا الوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا ابْنُ جَابِرٍ، حَدَّثَنِي بُسْرُ بْنُ عُبَيْدِ اللهِ الحَضْرَمِيُّ، أَنَّهُ سَمِعَ أَبَا إِدْرِيسَ الخَوْلَانِيَّ، أَنَّهُ سَمِعَ حُذَيْفَةَ بْنَ الْيَمَانِ يَقُولُ: كَانَ النَّاسُ يَسْأَلُونَ رَسُولَ اللهِ - ﷺ - عَنِ الخَيْرِ، وَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ، مَخَافَةَ أَنْ يُدْرِكَنِي فَقُلْتُ: يَا رَسُولَ اللهِ إِنَّا كُنَّا فِي جَاهِلِيَّةٍ وَشَرٍّ، فَجَاءَنَا اللهُ بِهَذَا الْخَيْرِ، فَهَلْ بَعْدَ هَذَا الخَيْرِ مِنْ شَرٍّ؟ قَالَ: «نَعَمْ». قُلْتُ: وَهَلْ بَعْدَ ذَلِكَ الشَّرِّ مِنْ خَيْرٍ؟ قَالَ: «نَعَمْ، وَفِيهِ دَخَنٌ». قُلْتُ: وَمَا دَخَنُهُ؟ قَالَ: «قَوْمٌ يَهْدُونَ بِغَيْرِ هَدْيٍ، تَعْرِفُ مِنْهُمْ وَتُنْكِرُ». قُلْتُ: فَهَلْ بَعْدَ ذَلِكَ الخَيْرِ مِنْ شَرٍّ؟ قَالَ: «نَعَمْ، دُعَاةٌ عَلَى أَبْوَابِ جَهَنَّمَ،\nمَنْ أَجَابَهُمْ إِلَيْهَا قَذَفُوهُ فِيهَا». قُلْتُ: يَا رَسُولَ اللهِ، صِفْهُمْ لَنَا. قَالَ: «هُمْ مِنْ جِلْدَتِنَا، وَيَتَكَلَّمُونَ بِأَلْسِنَتِنَا». قُلْتُ: فَمَا تَأْمُرُنِي إِنْ أَدْرَكَنِي ذَلِكَ؟ قَالَ: «تَلْزَمُ جَمَاعَةَ الْمُسْلِمِينَ وَإِمَامَهُمْ». قُلْتُ: فَإِنْ لَمْ يَكُنْ لَهُمْ جَمَاعَةٌ وَلَا إِمَامٌ؟ قَالَ: «فَاعْتَزِلْ تِلْكَ الْفِرَقَ كُلَّهَا، وَلَوْ أَنْ تَعَضَّ بِأَصْلِ شَجَرَةٍ حَتَّى يُدْرِكَكَ الْمَوْتُ وَأَنْتَ عَلَى ذَلِكَ». [انظر: ٣٦٠٦ - مسلم: ١٨٤٧ - فتح ١٣/ ٣٥]\nذكر فيه حديث حذيفة - ﵁ -: كَانَ النَّاسُ يَسْأَلُونَ رَسُولَ اللهِ - ﷺ - عنِ الخَيْرِ، وَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ .. الحديث.\nكما سلف في باب علامات النبوة.\nوهو علم من أعلام نبوته، وذلك أنه - ﵇ - أخبر حذيفة بأمور مختلفة من الغيب لا يعلمها إلا من أوحي إليه بذلك من أنبيائه الذين هم صفوة خلقه، وفيه حجة لجماعة الفقهاء في وجوب لزوم جماعة المسلمين، وترك القيام على أئمة الحق، ألا ترى أنه - ﵇ - وصف (أئمة) (^١) أزمان الشر فقال: \"دعاة على أبواب جهنم من أجابهم إليها قذفوه فيها\".\n_________\n(^١) من (ص ١).","vol":"32","page":334},{"text":"فوصفهم بالجور والباطل والخلاف لسنته؛ لأنهم لا يكونون دعاة على أبواب جهنم إلا وهم على ضلال، ولم يقل: فيهم من تعرف منهم وتنكر، كما قال في الأولين، وأمر مع ذلك بلزوم جماعة المسلمين وإمامهم، ولم يأمر بتفريق كلمتهم وشق عصاهم.\nفصل:\nاختلف أهل العلم في معنى أمره - ﵇ - بلزوم الجماعة، ونهيه عن الفرقة، وصفة الجماعة التي أمر بلزومها -كما حكاه الطبري- فقال بعضهم: هو أمر إيجاب، والجماعة هي السواد الأعظم، وقالوا: كل ما كان عليه السواد الأعظم من أهل الإسلام من أمر دينهم، فهو الحق الواجب، والفرض الثابت الذي لا يجوز لأحد من المسلمين خلافه، وسواء خالفهم في حكم من الأحكام، أو في إمامهم القيم بأمورهم وسلطانهم فهو مخالف للحق؛ ذكر من ذلك: روى ابن سيرين قال: لما قتل عثمان - ﵁ - أتيت أبا مسعود الأنصاري، فسألته عن الفتنة فقال: عليك بالجماعة فإن الله لم يكن ليجمع أمة محمد - ﷺ - على ضلالة، والجماعة حبل الله، وإن الذي تكرهون من الجماعة خير من الذي تحبون من الفرقة (^١). واحتجوا برواية ابن ماجه من حديث أنس مرفوعًا: \"إن بني إسرائيل افترقت على إحدى وسبعين فرقة، وإن أمتي ستفترق على ثنتين وسبعين فرقة كلها في النار إلا واحدة، وهي الجماعة\". ومن حديث راشد بن سعد، عن عوف بن\n_________\n(^١) لم أقف على هذا الأثر عن أبي مسعود الأنصاري، وقد روي عن ابن مسعود، رواه الطبري في \"تفسيره\" ٣/ ٣٨٠ (٧٥٧٧)، والآجرى في \"الشريعة\" (١٤)، والحاكم في \"المستدرك\" ٤/ ٥٥٥، كلهم عن ثابت بن قطبة، عنه.","vol":"32","page":335},{"text":"مالك - ﵁ - مرفوعًا: \"افترقت اليهود على إحدى وسبعين فرقة، فرقة واحدة في الجنة وسبعون في النار، وافترقت النصارى على ثنتين وسبعين فرقة، واحدة وسبعون في النار وواحدة في الجنة، والذي نفسي بيده لتفترقن أمتي على ثلاث وسبعين فرقة واحدة في الجنة وثنتان وسبعون في النار\". قيل: من هم؟ قال: \"الجماعة\" (^١).\nوقال أبو زرعة في \"تاريخه\": حديث عبد الرحمن بن جبير بن نفير عن أبيه عن عوف بن مالك: \"تفترق أمتي على بضع وسبعين فرقة أعظمهم ضررًا قوم (يقيسون) (^٢) \". الحديث مردود قال: وهذا حديث صفوان، وأنكره يحيى بن معين، وقال ابن عدي: موضوع (^٣). وذكره الحاكم في \"مستدركه\" من حديث محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعًا: \"تفترق أمتي على ثلاث وسبعين فرقة .. \" الحديث، ثم قال: هذا حديث (كبير) (^٤) في الأصول، وقد روي عن سعد بن أبي وقاص، وعوف بن مالك، وعبد الله بن عمرو عن رسول الله - ﷺ -، وقد احتج مسلم بمحمد بن عمرو، عن أبي سلمة عن أبي هريرة واتفقا جميعًا على الاحتجاج بالفضل بن موسى رواية عن محمد بن عمرو (^٥). قلت: وتابعه النضر بن شميل أخرجه الآجري في \"الشريعة\" (^٦) ثم رواه من حديث ابن عمرو وأنس وعلي وسعد بن أبي وقاص ومعاوية بن أبي سفيان (^٧)، وأخرجه اللالكائي في \"سننه\" من حديث\n_________\n(^١) \"سنن ابن ماجه\" (٣٩٩٢).\n(^٢) في الأصل: (يسقون)، والمثبت من\"الكامل\" لابن عدي.\n(^٣) \"الكامل في ضعفاء الرجال\" ٤/ ٤٩٧، وتكملة الحديث: \"يقيسون الرأي؛ يستحلون به الحرام، ويحرمون به الحلال\".\n(^٤) في \"المستدرك\": كثر.\n(^٥) \"المستدرك\" ١/ ٦.\n(^٦) \"الشريعة\" (١٩).\n(^٧) السابق ص ١٩ - ٢١.","vol":"32","page":336},{"text":"أبي غالب عن أبي أمامة مرفوعًا، وروى معتمر بن سليمان (المري) (^١) عن عبد الله بن دينار عن ابن عمر (مرفوعًا: \"لا تجتمع) أمتي على ضلالة أبدًا، ويد الله على الجماعة هكذا فاتبعوا السواد الأعظم؛ فإنه من شذ شذ في النار\" (^٢).\nوقال آخرون: الجماعة التي أمر الشارع بلزومها هى جماعة أئمة العلماء، وذلك أن الله سبحانه جعلهم حجة على خلقه، وإليهم تفزع العامة في دينها وهم تبع لها، وهم المعنيون بقوله: \"إن الله لن يجمع أمر أمتي على ضلالة\".\nذكر من قال (ذلك) (^٣): روى المسيب بن رافع قال: كانوا إذا جاءهم شيء ليس في كتاب ولا في سنة رسول الله - ﷺ - سموه صوافي الأمراء، فجمعوا له أهل العلم، فما اجتمع عليه رأيهم فهو الحق. وسئل ابن المبارك عن الجماعة الذين ينبغي أن يقتدى بهم، فقال: أبو بكر وعمر. فلم يزل (ينزل) (^٤) حتى انتهى إلى محمد بن ثابت ابن واقد. قلت: هؤلاء قد ماتوا، فمن الأحياء؟ قال أبو حمزة: (السكري) (^٥).\n_________\n(^١) في الأصل: (الرقي)، والمثبت من (ص ١) وهو الصواب.\n(^٢) رواه الحاكم ١/ ١١٥، وأبو نعيم في \"الحلية\" ٣/ ٣٧ كلاهما عن المعتمر، عن أبيه، عن عبد الله بن دينار به، ورواه الطبراني في \"الكبير\"١٢/ ٤٤٧ عن المعتمر، عن مرزوق مولى آل طلحة، عن عمرو بن دينار به، قال الهيثمي في \"المجمع\" ٥/ ٢١٨: رواه الطبراني بإسنادين رجال أحدهما ثقات رجال الصحيح خلا مرزوق مولى آل طلحة وهو ثقة.\n(^٣) من (ص ١).\n(^٤) في الأصل: يقولها والمثبت من (ص ١) وهو الصواب.\n(^٥) في (ص ١): السكوني.","vol":"32","page":337},{"text":"وقال آخرون: الجماعة التي أمر الشارع بلزومها هم جماعة الصحابة الذين قاموا بالدين بعد مضيه حتى أقاموا عماده وأرسوا أوتاده وردوه -وقد كاد المنافقون أن ينتزعوا أواخيه (^١) ويقلبوه من أواسيه (^٢) إلى (نصاه) (^٣) - وسلكوا في الدعاء منهاجه، فأولئك الذين ضمن الله لنبيه أن لا يجمعهم على ضلالة، ولو كان معناه لا يجمع الله في زمن من الأزمان من يوم بعثه إلى قيام الساعة على ضلالة بطل معنى قوله: \"لا تقوم الساعة إلا على شرار الناس\" (^٤)، وشبهه من الأخبار المروية عنه - ﵇ -: أن من الأزمان أزمانًا تجتمع فيها أمته على ضلالة وكفر.\nوقال آخرون: إنها جماعة أهل الإسلام ما كانوا مجتمعين على أمر واجب على أهل الملل اتباعها، فإذا كان فيهم مخالف منهم فليسوا مجتمعين، ووجب تعرف وجه الصواب فيما اختلفوا فيه، والصواب في ذلك كما قال الطبري: إنه أمر منه بلزوم إمام جماعة المسلمين، والنهي عن فراقهم فيما هم عليه مجتمعون من تأميرهم إياه، فمن خرج من ذلك فقد نكث بيعته ونقض عهده بعد وجوبه، وقد قال - ﵇ -: \"من جاء إلى أمتي ليفرق جماعتهم فاضربوا عنقه كائنًا من كان\" (^٥).\n_________\n(^١) جمع أخيَّة وأخيه، عودٌ يجعل في الجدار ويعرَّض ويدفن طرفاه فيه، ويصير وسطه كالعروة تشد إليه الدابة. انظر: \"لسان العرب\" ١/ ٤٢ مادة أخا.\n(^٢) جمع آسية وهي الدعامة والسارية. انظر: \"لسان العرب\" ١/ ٨٣ مادة أسا.\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\" نصا به.\n(^٤) رواه مسلم (٢٩٤٩) بلفظه، وقد سلف عند البخاري برقم (٧٠٦٧) بلفظ: \"من شرار الناس من تدركهم الساعة وهم أحياء\".\n(^٥) رواه مسلم (١٨٥٢) كتاب: الإمارة، باب: حكم من فرق أمر المسلمين وهو مجتمع.","vol":"32","page":338},{"text":"حديث أبي بكرة حجة في ذلك؛ لأنه - ﵇ - أمر بلزوم جماعة المسلمين وإمامهم، فبان أن الجماعة المأمور باتباعها هى السواد الأعظم مع الإمام الجامع لهم، فإذا لم يكن لهم إمام، وافترق الناس أحزابًا فواجب اعتزال تلك الفرق كلها، على ما أمر به الشارع أبا ذر، ولو بأن يعض بأصل شجرة حتى يدركه الموت، فذلك خير له من الدخول بين طائفة لا إمام لها خشية ما يئول من عاقبة ذلك من فساد الأحوال باختلاف الأهواء وتشتت الآراء (^١).\nفصل:\nذكر صاحب \"البديع في تفضيل مملكة الإسلام\"، وهو الإمام محمد بن أحمد بن أبي بكر النيسابوري عن طائفة من المرجئة والكرامية: أن كل مجتهد مصيب في الأصول والفروع جميعًا إلا الزنادقة، واحتجوا بحديث: \"تفترق أمتي على ثلاث وسبعين فرقة، اثنتان وسبعون في الجنة وواحدة في النار\" (^٢). والمشهور عكسه وهو: اثنان وسبعون في النار. إلا أن الثاني أصح إسنادًا فإن صح الأول فالهالك هم الباطنية، وإن صح الثاني فالناجية هم السواد الأعظم، وهم أتباع المذاهب الأربعة وهم: أبو حنيفة ومالك والشافعي وأصحاب الحديث. وفي بعض الروايات: \"وتفترق المجوس على سبعين فرقة، فرقة ناجية والباقية في النار\"وهذا يؤيد قول من قال: إن للمجوس كتابًا وهم جماعة من الصحابة. وقال الجورقاني في \"موضوعاته\" في الحديث الأول: ليس له أصل. وقال في حديث أنس: \"كلهم في النار إلا فرقة واحدة\"،\n_________\n(^١) انظر: \"شرح ابن بطال\" ١٠/ ٣٦.\n(^٢) رواه العقيلي في \"الضعفاء الكبير\" ٤/ ٢٠١، والجورقاني في \"الأباطيل والمناكير\" ١/ ٢٩١، وابن الجوزي في \"الموضوعات\"١/ ٤٣٨ من حديث أنس بن مالك.","vol":"32","page":339},{"text":"وقال: هو حديث حسن غريب مشهور، رواته كلهم ثقات أثبات، وقد رواه عن رسول الله - ﷺ -: سعد بن أبي وقاص وعلي وأبو الدرداء وعوف بن مالك وابن عمر وجابر وأبو هريرة (ومعاوية) (^١) وأبو أمامة، وواثلة، وعمرو كلهم عن رسول الله - ﷺ -، وقالوا فيه: واحدة في الجنة وهي الجماعة (^٢).\nفصل:\nقال الإمام أبو محمد الحسن بن أحمد بن إسحاق السري في كتابه \"افتراق الأمة\": أهل السنة والجماعة فرقة، والخوارج خمس عشرة فرقة، والشيعة ثلاث وثلاثون، والمعتزلة ستة، والمرجئة اثنا عشر، والمشبهة ثلاثة، والجهمية فرقة واحدة، والنجارية واحدة، (والضرارية واحدة والكلابية واحدة) (^٣)، وأصول الفرق عشرة: أهل السنة، والخوارج، والشيعة، الجهمية، والضرارية، والمرجئة، والنجارية، والكلابية، والمعتزلة، والمشبهة.\nوذكر أبو القاسم الفوراني في كتابه\"فرق الفرق\": إن غير الإسلاميين الدهرية والهيولى أصحاب العناصر الثنوية (والدناصية) (^٤) والمانوية والطبائعية والفلكية والقرامطة.\nفصل:\n(الدخن) سلف بيانه وكلام أهل اللغة فيه في باب: علامات النبوة،\n_________\n(^١) من (ص ١).\n(^٢) \"الأباطيل والمناكير\"١/ ٢٩٩، ٣٠٢، ٣٠٤.\n(^٣) من (ص ١).\n(^٤) علق في هامش الأصل: لعله: الديصانية.","vol":"32","page":340},{"text":"واقتصر ابن التين هنا على مقالة صاحب\"الصحاح\" التي أسلفناها هناك، فقال: هو السكون لعلةٍ لا للصلح (^١).\nيقال: هدنة على دخن. أي: سكون لذلك، وقال الداودي: الدخن يكون من الأمراء، ولا يزال حال الناس ما صلحت لهم هدايتهم وهم العلماء وأئمتهم وهم الأمراء. وقال عثمان: الذي يزع الإمام الناس أكثر مما يزعهم (القرآن) (^٢). أي: يكفهم.\nوقوله: (\"يعض\"). هو بفتح العين، أصله عضِض. بكسر الضاد. ومنه قوله تعالى: ﴿وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ﴾ [الفرقان: ٢٧]، وقال الجوهري عن أبي عبيدة: عضضت بالفتح في الرباب (^٣).\n_________\n(^١) \"الصحاح\" ٥/ ٢١١١، مادة: (دخن).\n(^٢) من (ص ١).\n(^٣) \"الصحاح\" ٣/ ١٠٩١، مادة: (عضض).","vol":"32","page":341},{"text":"<span data-type='title' id=toc-4203>١٢ - باب مَنْ كَرِهَ أَنْ يُكَثِّرَ سَوَادَ الفِتَنِ وَالظُّلْمِ</span>\n٧٠٨٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا حَيْوَةُ وَغَيْرُهُ قَالَا: حَدَّثَنَا أَبُو الأَسْوَدِ. وَقَالَ اللَّيْثُ، عَنْ أَبِي الأَسْوَدِ قَالَ: قُطِعَ عَلَى أَهْلِ الْمَدِينَةِ بَعْثٌ فَاكْتُتِبْتُ فِيهِ فَلَقِيتُ عِكْرِمَةَ فَأَخْبَرْتُهُ، فَنَهَانِي أَشَدَّ النَّهْيِ، ثُمَّ قَالَ: أَخْبَرَنِي ابْنُ عَبَّاسٍ أَنَّ أُنَاسًا مِنَ الْمُسْلِمِينَ كَانُوا مَعَ الْمُشْرِكِينَ يُكَثِّرُونَ سَوَادَ الْمُشْرِكِينَ عَلَى رَسُولِ اللهِ - ﷺ -، فَيَأْتِي السَّهْمُ فَيُرْمَى فَيُصِيبُ أَحَدَهُمْ، فَيَقْتُلُهُ أَوْ يَضْرِبُهُ فَيَقْتُلُهُ. فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ﴾ [النساء: ٩٧]. [انظر: ٤٥٩٦ - فتح ١٣/ ٣٧]\nحَدَّثنَا عَبْدُ اللهِ بْنُ يَزِيدَ، ثَنَا حَيْوَةُ وَغَيْرُهُ قَالَا: ثَنَا أَبُو الأَسْوَدِ. وَقَالَ اللَّيْثُ، عَنْ أَبِي الأَسْوَدِ قَالَ: قُطِعَ عَلَى أَهْل المَدِينَةِ بَعْثٌ فَاكْتُتِبْتُ فِيهِ، فَلَقِيتُ عِكْرِمَةَ فَأَخْبَرْتُهُ، فَنَهَانِي أَشَدَّ النَّهْى، ثمَّ قَالَ: أَخْبَرَنِي ابن عَباسٍ أَنَّ ناسًا مِنَ المُسْلِمِينَ كَانُوا مَعَ المُشْرِكِينَ يُكَثِّرُونَ سَوَادَ المُشْرِكِينَ عَلَى رَسُولِ اللهِ - ﷺ -، فَيَأْتِي السَّهْمُ فيُرْمَي فَيُصِيبُ أَحَدَهُمْ، فَيَقْتُلُهُ أَوْ يَضْرُبهُ فَيَقْتُلُهُ. فَأَنْزَلَ اللهُ تَعَالَي: ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ﴾ [النساء: ٩٧].\nهذا حديث مرفوع إذ هو تفسير من صحابي لنزول آية.\nوقوله: (وغيره). قيل: المراد به ابن لهيعة. قال ابن بطال: وثبت عن رسول الله - ﷺ - أنه من كان مع قوم راضيًا بحالهم فهو منهم، صالحين كانوا أو فاسقين، هم شركاء في الأجر أو الوزر، ومما يشبه معنى هذا الحديث في مشاركة أهل الظلم في الوزر قوله - ﵇ -: \"فمن أحدث حدثًا أو آوى محدثًا فعليه لعنة الله والملائكة والناس أجمعين\" (^١) وأما\n_________\n(^١) سلف برقم (١٨٧٠) أبواب فضائل المدينة، ولمسلم برقم (١٣٧٠) كتاب: الحج، باب: فضل المدينة. كلاهما من حديث علي بن أبي طالب.","vol":"32","page":342},{"text":"مشاركة مجالس الصالحين في الأجر كما في الحديث: \"إن لله ملائكة يطوفون في الطرق يلتمسون أهل الذكر، فإن وجدوا قومًا يذكرون الله تنادوا: هلموا إلى حاجتكم\". وذكر الحديث بطوله، قال: \"فيقول الله: اشهدوا أني قد غفرت لهم. فيقول ملك من الملائكة: فيهم فلان ليس منهم، إنما جاء لحاجته. قال: هم الجلساء لايشقى بهم جليسهم\" (^١) فإن كان يجالس أهل الفسق كارهًا لهم ولعملهم، ولم يستطع مفارقتهم خوفًا على نفسه أو لعذر منعه فترجى له النجاة من إثم ذلك، يدل على ذلك قوله في آخر الآية التي نزلت فيمن كثر سواد المشركين ﴿إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ﴾ إلى قوله: ﴿أَنْ يَعْفُوَ عَنْهُمْ﴾ [النساء: ٩٨، ٩٩] وقد كره السلف الكلام في الفتنة، ذكر ابن جريج عن ابن عباس - ﵄ - قال: إنما الفتنة باللسان. وقال سفيان عن شريح: ما أخبرت ولا استخبرت تسعة أعوام منذ كانت الفتنة، فقال له مسروق: لو كنت مثلك لسرني أن أكون قد مِت. قال شريح: فكيف أكثر من ذلك مما في الصدور، تلتقى الفئتان (إحداهما أحب) (^٢) إلي من الأخرى، وقال الحسن: السلامة من الفتنة سلامة القلوب والأيدي والألسن، وكان إبراهيم يستخبر ولا يخبر (^٣). وقد سلف في البيوع: أنهم يخسف بهم، وفيهم أسواقهم.\n_________\n(^١) سلف برقم (٦٤٠٨) كتاب: الدعوات، باب: فضل ذكر الله -﷿- ولمسلم برقم (٢٦٨٩) كتاب: الذكر والدعاء، باب: فضل مجالس الذكر.\n(^٢) في الأصل: (أحب أحداهما)، والمثبت من \"السنن الواردة في الفتن\". وهو الصواب.\n(^٣) هذِه الآثار رواها أبو عمر الداني في كتابه \"السنن الواردة في الفتن\" ص ٩٧ - ٩٨ (١٧٠، ١٧١، ١٧٢، ١٧٤) وانظر: \"شرح ابن بطال\" ١٠/ ٣٦ - ٣٧.","vol":"32","page":343},{"text":"فقال - ﵇ -: \"يبعثون على نياتهم\" (^١).\nفصل:\nالبعث -بفتح الباء-: الجيش.\nوقول ابن عباس: (إن ناسًا من المسلمين كانوا مع المشركين ..). إلى آخره. قال قتادة والضحاك: هم قوم أظهروا الإسلام ثم لم يهاجروا وخرجوا إلى بدر مع المشركين فقتلوا (^٢).\nوقرأ عيسى (يتوفاهم) على تذكير الجماعة، أصله: تتوفاهم ثم حذفت إحدى التائين.\nوقوله: ﴿فِيمَ كُنْتُمْ﴾ أي: قالت الملائكة لهم: ﴿فِيمَ كُنْتُمْ﴾: أفي أصحاب محمد أو كنتم مشركين؟ وهو سؤال توبيخ.\n_________\n(^١) سلف برقم (٢١١٨) باب: ما ذكر في الأسواق.\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٢٣٧.","vol":"32","page":344},{"text":"<span data-type='title' id=toc-4204>١٣ - باب إِذَا بَقِيَ فِي حُثَالَةٍ مِنَ النَّاسِ</span>\n٧٠٨٦ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، حَدَّثَنَا الأَعْمَشُ، عَنْ زَيْدِ بْنِ وَهْبٍ، حَدَّثَنَا حُذَيْفَةُ قَالَ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - حَدِيثَيْنِ رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الآخَرَ، حَدَّثَنَا: «أَنَّ الأَمَانَةَ نَزَلَتْ فِي جَذْرِ قُلُوبِ الرِّجَالِ، ثُمَّ عَلِمُوا مِنَ الْقُرْآنِ، ثُمَّ عَلِمُوا مِنَ السُّنَّةِ». وَحَدَّثَنَا عَنْ رَفْعِهَا قَالَ: «يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْوَكْتِ، ثُمَّ يَنَامُ النَّوْمَةَ فَتُقْبَضُ، فَيَبْقَى فِيهَا أَثَرُهَا مِثْلَ أَثَرِ المَجْلِ، كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكَ فَنَفِطَ فَتَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيهِ شَيْءٌ، وَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ فَلَا يَكَادُ أَحَدٌ يُؤَدِّى الأَمَانَةَ، فَيُقَالُ: إِنَّ فِي بَنِي فُلَانٍ رَجُلًا أَمِينًا. وَيُقَالُ لِلرَّجُلِ: مَا أَعْقَلَهُ، وَمَا أَظْرَفَهُ، وَمَا أَجْلَدَهُ. وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ\". وَلَقَدْ أَتَى عَلَيَّ زَمَانٌ وَلَا أُبَالِي أَيُّكُمْ بَايَعْتُ، لَئِنْ كَانَ مُسْلِمًا رَدَّهُ عَلَيَّ الإِسْلَامُ، وَإِنْ كَانَ نَصْرَانِيًّا رَدَّهُ عَلَيَّ سَاعِيهِ،\nوَأَمَّا الْيَوْمَ فَمَا كُنْتُ أُبَايِعُ إِلاَّ فُلَانًا وَفُلَانًا». [انظر: ٦٤٩٧ - مسلم: ١٤٣ - فتح ١٣/ ٣٨]\nذكر فيه حديث حُذَيْفَةَ قَالَ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - حَدِيثَيْنِ رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الآخَرَ، حَدَّثَنَا: \"أَنَّ الأَمَانَةَ نَزَلَتْ في جَذْرِ قُلُوبِ الرِّجَالِ\" الحديث بطوله، وقد سلف في الرقاق سندًا ومتنًا (سواء، فراجعه) (^١)، وهو من أعلام نبوته؛ لأن فيه الإخبار عن فساد أديان الناس وقلة أمانتهم في آخر الزمان، ولا سبيل إلى معرفة ذلك قبل كونه إلا من طريق الوحي، وهذا كقوله - ﵇ -: \"بدأ الإسلام غريبًا وسيعود غريبًا كما بدأ\" (^٢). وروى ابن وهب، عن يعقوب بن عبد الرحمن، عن عمر مولى المطلب، عن العلاء بن عبد الرحمن، عن أبيه، عن\n_________\n(^١) من (ص ١).\n(^٢) رواه مسلم برقم (١٤٥) كتاب: الإيمان، باب: بيان أن الإسلام بدأ غريبًا.","vol":"32","page":345},{"text":"أبي هريرة قال: قال رسول الله - ﷺ - لعبد الله بن عمرو: \"كيف بك يا عبد الله إذا بقيت في حثالة من الناس قد مرجت عهودهم وأمانتهم واختلفوا فصاروا هكذا؟ \" وشبك بين أصابعه، قال: قلت: يا رسول الله، فما تأمرني؟ قال: \"عليك بخاصتك ودع عنك عوامهم\" (^١).\nومن هذا الحديث ترجم البخاري الباب -والله أعلم- وأدخل معناه في حديث حذيفة، ولم يذكر الحديث بنص الترجمة؛ لأنه لم يخرج عن العلاء في كتابه شيئًا، وقد سبق التنبيه عليه هناك أيضًا.\nفصل:\nسلف هناك أن الجذر -بفتح الجيم وكسرها. محكي.\nوقوله: \"ثم علموا من القرآن، ثم علموا من السنة\". يعني: الصحابة\nوقوله: (وحدثنا عن رفعها). فقال: أول ما يرفع من هذِه الأمة الأمانة، وآخر ما يبقى الصلاة.\nوقوله: (ما كنت أبايع إلا فلانًا وفلانًا). يذكر أنه بقي الخير في بعض الناس، وهو دال أن الخير يتلاشى شيئًا فشيئًا.\nوقوله: (ما أظرفه). أي: ما أذكى قلبه.\nفائدة: مات حذيفة سنة ست وثلاثين بعد موت عثمان بأشهر (^٢).\n_________\n(^١) رواه ابن حبان في \"صحيحه\" ١٣/ ٢٧٩ - ٢٨١ (٥٩٥٠، ٥٩٥١). من طريق الحسن ابن سفيان، عن أمية بن بسطام، عن يزيد بن زريع، عن روح بن القاسم، عن العلاء به، ورواه الدولابي في \"الكني والأسماء\" ٢/ ٣٨ من طريق عمرو بن منصور، عن حسان أبي علي، عن يعقوب به.\n(^٢) انظر ترجمته في:\"معجم الصحابة\" ٢/ ٢٠ - ٢٦، \"معرفة الصحابة\" ٢/ ٦٨٦ - ٦٨٩، \"الاستيعاب\" ١/ ٣٩٣ - ٣٩٤، \"أسد الغابة\" ١/ ٤٦٨ - ٤٦٩.","vol":"32","page":346},{"text":"<span data-type='title' id=toc-4205>١٤ - باب التَّعَرُّبِ فِي الفِتْنَةِ</span>\n٧٠٨٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الأَكْوَعِ أَنَّهُ دَخَلَ عَلَى الْحَجَّاجِ فَقَالَ: يَا ابْنَ الأَكْوَعِ، ارْتَدَدْتَ عَلَى عَقِبَيْكَ، تَعَرَّبْتَ؟ قَالَ: لَا، وَلَكِنَّ رَسُولَ اللهِ - ﷺ - أَذِنَ لِي فِي الْبَدْوِ. وَعَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: لَمَّا قُتِلَ عُثْمَانُ بْنُ عَفَّانَ خَرَجَ سَلَمَةُ بْنُ الأَكْوَعِ إِلَى الرَّبَذَةِ، وَتَزَوَّجَ هُنَاكَ امْرَأَةً وَوَلَدَتْ لَهُ أَوْلَادًا، فَلَمْ يَزَلْ بِهَا حَتَّى قَبْلَ أَنْ يَمُوتَ بِلَيَالٍ، فَنَزَلَ المَدِينَةَ. [مسلم: ١٨٦٢ - فتح ١٣/ ٤٠].\n\n٧٠٨٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -:\n«يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ الْمُسْلِمِ غَنَمٌ، يَتْبَعُ بِهَا شَعَفَ الجِبَالِ وَمَوَاقِعَ القَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ». [انظر: ١٩ - فتح ١٣/ ٤٠].\nذكر فيه حديث سَلَمَةَ بْنِ الأَكْوَعِ - ﵁ - إذ دَخَلَ عَلَى الحَجَّاجِ فَقَالَ: يَا ابن الأَكْوَعِ، ارْتَدَدْتَ عَلَى عَقِبَيْكَ، تَعَرَّبْتَ؟ قَالَ: لَا، ولكن رَسُولَ اللهِ - ﷺ - أَذِنَ لِي فِي البَدْوِ. وَعَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ قَالَ: لَما قُتِلَ عُثْمَانُ بْنُ عَفَّانَ - ﵁خَرَجَ سَلَمَةُ بْنُ الأَكْوَعِ إِلَى الرَّبَذَةِ، وَتَزَوَّجَ هُنَاكَ امْرَأَةً وَوَلَدَتْ لَهُ أَوْلَادًا، فَلَمْ يَزَلْ بِهَا حَتَّى قَبْلَ أَنْ يَمُوتَ بِلَيَالٍ، فَنَزَلَ المَدِينَةَ.\nوحديث أَبِي سعِيدٍ الخُدْرِيِّ - ﵁أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ المُسْلِمِ غَنم، يَتْبَعُ بِهَا شَعَفَ الِجبَالِ وَمَوَاقِعَ القَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ\".\nالشرح:\nالتعرب: معناه أن يرجع أعرابيًّا بعد الهجرة.","vol":"32","page":347},{"text":"فمعنى تعربت: تشبهت بالعرب، يقال: تعرب بعد هجرته أي: صار عربيًّا، وكانوا يستعيذون بالله أن يعودوا كالأعراب بعد هجرتهم؛ لأن الأعراب لم يتعبدوا بالهجرة التي يحرم بها على المهاجر الرجوع إلى وطنه، كما فرض على أهل مكة البقاء مع رسول الله - ﷺ - ونصرته، ولذلك قال الحجاج: يا ابن الأكوع، ارتددت على عقبيك تعربت؟ أي: رجعت في الهجرة التي فعلتها لوجه الله بخروجك من المدينة، فأخبره أنه - ﵇أذن له في سكنى البادية، فلم يكن خروجه من- المدينة فرارًا منها، ولا رجوعا عن الهجرة، وهذا لا يحل لأحد فعله، ولذلك دعا - ﵇لأصحابه ألا يموتوا في غير المدينة التي هاجروا إليها لله تعالى فقال: \"اللهم أمض لأصحابي هجرتهم ولا تردهم على أعقابهم\". الحديث، فتوجع حين مات سعد بن خولة بمكة في الأرض التي هاجر منها (^١)، وذكر البخاري أنه شهد بدرًا ثم انصرف إلى مكة ومات بها وهو من المهاجرين، ولولا ما ذكر لكان يريد (^٢) قتله.\nوذكر ابن سعد عن الهيثم بن عدي: أن سلمة بن الأكوع مات في آخر خلافة معاوية بن أبي سفيان (^٣)، وكذا ذكره البلاذري، وفي كتاب أبي نعيم (^٤) والعسكري وغيرهما أنه مات سنة أربع وستين (^٥).\n_________\n(^١) سلف برقم (١٢٩٥) كتاب: الجنائز، باب: رثى النبي - ﷺ - سعد بن خولة.\n(^٢) كتب فوقها في الأصل: الحجاج، وبالهامش كتب: يعني لولا ما ذكر سلمة من الإذن لقتله الحجاج.\n(^٣) \"طبقات ابن سعد\" ٤/ ٣٠٨.\n(^٤) \"معرفة الصحابة\" لأبي نعيم ٣/ ١٣٣٩.\n(^٥) ورد بهامش الأصل: صوابه وسبعين.","vol":"32","page":348},{"text":"فصل:\n\"يوشك .. \" إلى آخره من أعلام نبوته؛ لأنه أخبر عما يكون في آخر الزمان، وفيه: أن اعتزال الناس عند الفتن والهرب عنهم أفضل من مخالطتهم وأسلم للدين، وسلف تفسير \"شعف الجبال\" في الرقاق في باب: العزلة راحة من خلطاء السوء (^١). وهو: أعاليها، وذكرنا هناك الآثار التي جاءت بالحض على العزلة والانفراد، فراجعه.\nومعنى يوشك -بكسر الشين-: يسرع، قال جرير:\nإذا جهل الشقي ولم يقدر … ببعض الأمر أوشك أن يصاب\n(والعرب) (^٢) تقول: يوشك -بفتح الشين- وهي لغة رديئة ذكره في \"الصحاح\" (^٣).\n_________\n(^١) سلف برقم (٦٤٩٥).\n(^٢) ورد بهامش الأصل: كذا في \"الصحاح\": (والعامة) وهو الصواب.\n(^٣) \"الصحاح\" ٤/ ١٦١٥.","vol":"32","page":349},{"text":"<span data-type='title' id=toc-4206>١٥ - باب التَّعَوُّذِ مِنَ الفِتَنِ</span>.\n٧٠٨٩ - حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ عَنْ أَنَسٍ - ﵁ - قَالَ:\nسَأَلُوا النَّبِيَّ - ﷺ - حَتَّى أَحْفَوْهُ بِالْمَسْأَلَةِ، فَصَعِدَ النَّبِيُّ - ﷺ - ذَاتَ يَوْمٍ الْمِنْبَرَ فَقَالَ: «لَا تَسْأَلُونِي عَنْ شَيْءٍ إِلاَّ بَيَّنْتُ لَكُمْ». فَجَعَلْتُ أَنْظُرُ يَمِينًا وَشِمَالًا فَإِذَا كُلُّ رَجُلٍ رَأْسُهُ فِي ثَوْبِهِ يَبْكِي، فَأَنْشَأَ رَجُلٌ كَانَ إِذَا لَاحَى يُدْعَى إِلَى غَيْرِ أَبِيهِ فَقَالَ: يَا نَبِيَّ اللهِ، مَنْ أَبِي؟ فَقَالَ: «أَبُوكَ حُذَافَةُ». ثُمَّ أَنْشَأَ عُمَرُ فَقَالَ: رَضِينَا بِاللهِ رَبًّا، وَبِالإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ رَسُولًا، نَعُوذُ بِاللهِ مِنْ سُوءِ الْفِتَنِ. فَقَالَ النَّبِيُّ - ﷺ -: «مَا رَأَيْتُ فِي الْخَيْرِ وَالشَّرِّ كَالْيَوْمِ قَطُّ، إِنَّهُ صُوِّرَتْ لِي الجَنَّةُ وَالنَّارُ حَتَّى رَأَيْتُهُمَا دُونَ الْحَائِطِ». قَالَ قَتَادَةُ: يُذْكَرُ هَذَا الْحَدِيثُ عِنْدَ هَذِهِ الآيَةِ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١] [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ١٣/ ٤٣].\n\n٧٠٩٠ - وَقَالَ عَبَّاسٌ النَّرْسِيُّ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، حَدَّثَنَا قَتَادَةُ، أَنَّ أَنَسًا حَدَّثَهُمْ أَنَّ نَبِيَّ اللهِ - ﷺ -. بِهَذَا، وَقَالَ كُلُّ رَجُلٍ لَافًّا رَأْسَهُ فِي ثَوْبِهِ يَبْكِي. وَقَالَ: عَائِذًا بِاللهِ مِنْ سُوءِ الْفِتَنِ. أَوْ قَالَ أَعُوذُ بِاللهِ مِنْ سُوءِ الْفِتَنِ. [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ١٣/ ٤٣].\n\n٧٠٩١ - وَقَالَ لِى خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ وَمُعْتَمِرٌ، عَنْ أَبِيهِ، عَنْ قَتَادَةَ أَنَّ أَنَسًا حَدَّثَهُمْ، عَنِ النَّبِيِّ - ﷺ - بِهَذَا، وَقَالَ عَائِذًا بِاللهِ مِنْ شَرِّ الْفِتَنِ. [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح: ١٣/ ٤٣].\nذكر فيه حديث هِشَامٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: سَأَلُوا رسول الله - ﷺ - حَتَّى أَحْفَوْهُ بِالْمَسْأَلَةِ، فَصَعِدَ النَّبيِّ - ﷺ - ذَاتَ يَوْمٍ المِنْبَرَ فَقَالَ: \"لَا تَسْألونِي عَنْ شَيْءٍ إِلَّا بَيَّنْتُ لَكُمْ\". فَجَعَلْتُ أَنْظُرُ يَمِينًا وَشِمَالًا فَإِذَا كُلُّ رَجُلٍ رَأْسُهُ فِي ثَوْبِهِ يَبْكِي، فقال رَجُلٌ كَانَ إِذَا لَاحَى يُدْعَى إِلَى غَيْرِ أَبِيهِ فَقَالَ: يَا نَبِيَّ اللهِ، مَنْ أَبِي؟ فَقَالَ: \"أَبُوكَ حُذَافَةُ\" .. الحديث.","vol":"32","page":350},{"text":"قَالَ قَتَادَةُ: يُذْكَرُ هذا الحَدِيثُ عِنْدَ هذِه الآيَةِ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَن أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١].\nوقد سلف مختصرًا في تفسير هذِه الآية من حديث شعبة عن موسى بن أنس عن أنس - ﵁ - (^١).\nقال البخاري: وَقَالَ لي عَبَّاس النَّرْسِيُّ: ثنا يَزِيدُ بْنُ زُرَيْعٍ، ثَنَا سعِيد، عن قَتَادَةَ، أَنَّ أَنَسًا حَدَّثَهُمْ عن النبي - ﷺ - بهذا، وَقَالَ كُلّ رَجُلٍ لَافًّا رَأْسَهُ فِي ثَوْبِهِ يَبْكِي. وَقَالَ: عَائِذًا باللهِ مِنْ شر الفِتَنِ.\nأراد بهذا تصريح سماع قتادة من أنس، وهذا مما أخذه عنه النرسي مذاكرة، ثم قال: وقال لي خليفة: ثنا يزيد بن زريع، ثنا سعيد ومعتمر، عن أبيه، عن قتادة: أن أنسًا حدثهم عن النبي - ﷺ - بهذا، وقال: عائذًا بالله من شر الفتن. والقول في هذا كالقول في الذي قبله.\nوروى الإسماعيلي حديث سعيد ومعتمر هذا في \"صحيحه\" عن موسى، ثنا أبو بكر الصغاني، ثنا روح بن عبادة، ثنا سعيد. وحدثنا إبراهيم بن هاشم والحسن بن سفيان، ثنا عاصم بن النضر، ثنا المعتمر. وأخبرنا ابن ناجية، ثنا أبو الأشعث، ثنا المعتمر، عن أبيه، قالا: ثنا قتادة، فذكره، وفيه: واسم الرجل خارجة، قلت: غريب، فإنما هو عبد الله كما أسلفناه هناك، وقيل: قيس أخوه.\nوقد أسلفنا أن البخاري صرح في روايته بأنه عبد الله في الاعتصام، في باب: ما يكره من كثرة السؤال (^٢)، كما ستعلمه، وروى أن أمه قالت له: يابني، والله ما رأيت ابنا أعق منك، أن تكون أمك قارفت بعض\n_________\n(^١) سلف برقم (٤٦٢١).\n(^٢) سيأتي برقم (٧٢٩٤).","vol":"32","page":351},{"text":"ما تقارف نساء الجاهلية فتفضحها على أعين الناس. فقال: والله لو ألحقني بعبد أسود للحقت به (^١).\nفصل:\nقوله: (حتى أحفوه). هو بهمزة مفتوحة ثم حاء مهملة ساكنة ثم فاء، أي: ألحفوا وألحوا، ومنه ﴿فَيُحْفِكُمْ تَبْخَلُوا﴾: [محمد: ٣٧] أي: تبالغوا في مسألتكم. قال صاحب \"الأفعال\": أحفى الرجل في السؤال: ألح (^٢). وفي التنزيل: ﴿فَيُحْفِكُمْ تَبْخَلُوا﴾. أي: يلح عليكم فيما يوجبه في أموالكم، ولما ألحوا عليه في المسألة كره مسائلهم، وعز على المسلمين ما رأوا من الإلحاح عليه والتعنت له وتوقعوا عقوبة الله أن تحل بهم، ولذلك بكوا، فمثل الله له الجنة والنار، وأراه كل ما يسأل عنه في ذلك الوقت، فقال: \"لا تسألوني عن شيء إلا بينته لكم\". وقال للرجل: \"أبوك حذافة\".\nفصل:\nوفي هذا الحديث فضل عمر﵁ - ومكانه من الحماية عن الدين والذب عن رسول الله - ﷺ -؛ إذ قال: (رضينا بالله ربًّا وبالإسلام دينًا وبمحمد نبيًّا). ومنع من تعنته والإلحاح عليه؛ لأن الله تعالى قد أمر بتعزيره وتوقيره، وألا يرفع الصوت فوق صوته واستعاذ بالله من (شر) (^٣) الفتن، وكذلك استعاذ رسوله - ﷺ - من شر الفتن، واستعاذ من\n_________\n(^١) رواه مسلم (٢٣٥٩/ ١٣٦ كتاب: الفضائل، باب: توقيره - ﷺ -، وترك إكثار سؤاله عما لا ضرورة إليه.\n(^٢) \"الأفعال\" لابن القوطية ص ٤٥، بلفظ: استبلغ.\n(^٣) من (ص ١).","vol":"32","page":352},{"text":"فتنة المحيا والممات (^١) وإن كان قد أعاذه الله من كل فتنة وعصمه من شرها؛ ليسن ذلك لأمته فتستعيذ بما استعاذ منه نبيها - ﵇ -، وهذا خلاف ما روي عن بعض من قصر علمه أنه قال: اسألوا الله الفتنة فإنها حصاد المنافقين، وزعم أن ذلك مروي عن رسول الله - ﷺ -، وهو حديث لا يثبت، والصحيح خلافه من رواية أنس وغيره عن رسول الله - ﷺ -، كما نبه عليه ابن بطال (^٢).\nفصل:\nوقوله: (كان إذا لاحى) أي: نازع. وتعوذه من سو الفتن ولم يتعوذ من جميعها؛ لقوله تعالى: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ [التغابن: ١٥]، وهو يشتمل على شر الدنيا والآخرة، نبه عليه الداودي، وقال في الموضع الآخر: (من شر الفتن) كذا روينا بالراء والتشديد، ذكره ابن التين.\nفصل:\nوقوله تعالى: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ﴾ [المائدة: ١٠١] هو عن السؤال عن المسائل التي لم تنزل، وكان - ﵇ - يخاف أن يسأل عن المسائل التي لم تنزل؛ خوفًا أن ينزل ما فيه تَضْييع أمته، ويؤيده أن رجلًا قال: يا رسول الله، أفرض الحج في كل عام؟ فقال: \"لو قلتها لوجبت، ولو وجبت وتركتموه لكفرتم\" (^٣).\n_________\n(^١) سلف برقم (١٣٧٧) كتاب: الجنائز، باب: التعوذ من عذاب القبر، ورواه مسلم برقم (٥٨٨) كتاب: المساجد، باب: ما يستعاذ به في الصلاة.\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٣.\n(^٣) رواه مسلم برقم (١٣٣٧) كتاب: الحج، باب: فرض الحج مرة في العمر.","vol":"32","page":353},{"text":"والذي قاله قتادة: أن الآية نزلت عند هذا الحديث ظاهر، وقيل: إنما هي نهي عن ذلك؛ لأن الله سبحانه (وتعالى) (^١) أحب الستر على عباده وأحب ألا يقترحوا المسائل، وقال سعيد بن جبير: نزلت فيمن سأل عن البحيرة الآية (^٢)، ألا ترى أن بعده: ﴿مَا جَعَلَ اللهُ مِنْ بَحِيرَةٍ﴾ [المائدة: ١٠٣].\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"تفسير الطبري\" ٥/ ٨٥.","vol":"32","page":354},{"text":"<span data-type='title' id=toc-4207>١٦ - باب قَوْلِ النَّبِيِّ - ﷺ -: «الفِتْنَةُ مِنْ قِبَلِ المَشْرِقِ»</span>\n٧٠٩٢ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ قَامَ إِلَى جَنْبِ المِنْبَرِ فَقَالَ: «الْفِتْنَةُ هَا هُنَا، الْفِتْنَةُ هَا هُنَا، مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ». أَوْ قَالَ: «قَرْنُ الشَّمْسِ». [انظر: ٣١٠٤ - مسلم: ٢٩٠٥ - فتح: ١٣/ ٤٥].\n\n٧٠٩٣ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - وَهْوَ مُسْتَقْبِلٌ المَشْرِقَ يَقُولُ: «أَلَا إِنَّ الفِتْنَةَ هَا هُنَا مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ». [انظر: ٣١٠٤ - مسلم: ٢٩٠٥ - فتح: ١٣/ ٤٥].\n\n٧٠٩٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَزْهَرُ بْنُ سَعْدٍ، عَنِ ابْنِ عَوْنٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: ذَكَرَ النَّبِيُّ - ﷺ -: «اللَّهُمَّ بَارِكْ لَنَا فِي شَأْمِنَا، اللَّهُمَّ بَارِكْ لَنَا فِي يَمَنِنَا». قَالُوا وَفِي نَجْدِنَا. قَالَ: «اللَّهُمَّ بَارِكْ لَنَا فِي شَأْمِنَا، اللَّهُمَّ بَارِكْ لَنَا فِي يَمَنِنَا». قَالُوا: يَا رَسُولَ اللهِ، وَفِي نَجْدِنَا فَأَظُنُّهُ قَالَ فِي الثَّالِثَةَ: «هُنَاكَ الزَّلَازِلُ وَالْفِتَنُ، وَبِهَا يَطْلُعُ قَرْنُ الشَّيْطَانِ». [انظر: ١٠٣٧ - فتح: ١٣/ ٤٥].\n\n٧٠٩٥ - حَدَّثَنَا إِسْحَاقُ الوَاسِطِيُّ، حَدَّثَنَا خَلِفٌ، عَنْ بَيَانٍ، عَنْ وَبَرَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: خَرَجَ عَلَيْنَا عَبْدُ اللهِ بْنُ عُمَرَ، فَرَجَوْنَا أَنْ يُحَدِّثَنَا حَدِيثًا حَسَنًا. قَالَ: فَبَادَرَنَا إِلَيْهِ رَجُلٌ فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، حَدِّثْنَا عَنِ القِتَالِ فِي الفِتْنَةِ وَاللهُ يَقُولُ ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ [البقرة: ١٩٣] فَقَالَ: هَلْ تَدْرِي مَا الْفِتْنَةُ ثَكِلَتْكَ أُمُّكَ إِنَّمَا كَانَ مُحَمَّدٌ - ﷺ - يُقَاتِلُ الْمُشْرِكِينَ، وَكَانَ الدُّخُولُ فِي دِينِهِمْ فِتْنَةً، وَلَيْسَ كَقِتَالِكُمْ عَلَى المُلْكِ. [انظر: ٣١٣٠ - فتح: ١٣/ ٤٥].\nذكر فيه حديث الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنْ رسول الله - ﷺ - أَنَّهُ قَامَ إِلَى جَنْبِ المِنْبَرِ فَقَالَ: \"الْفِتْنَةُ هُنَا، مِنْ حَيْثُ يَطْلُعُ قرْنُ الشَّيْطَانِ\". أَوْ قَالَ: \"قَرْنُ الشَّمْسِ\".","vol":"32","page":355},{"text":"وحديث لَيْثٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - وَهْوَ مُسْتَقْبِلٌ المَشْرِقَ يَقُولُ: \"ألا إِنَّ الفِتْنَةَ هَا هُنَا مِنْ حَيْثُ (يَطْلُعُ) (^١) قَرْنُ الشَّيْطَانِ\".\nوحديث ابن عَوْنٍ، عَنْ نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - قَالَ: ذَكَرَ رسول الله - ﷺ - فقال: \"اللَّهُمَّ بَارِكْ لَنَا فِي شَأْمِنَا، اللَّهُمَّ بَارِكْ لَنَا فِي يَمَنِنَا\". قَالُوا: (يا رسول الله) (^٢) وَفِي نَجْدِنَا. قَالَ: \"اللَّهُمَّ بَارِكْ لَنَا فِي شَأْمِنَا، اللَّهُمَّ بَارِكْ لَنَا فِي يَمَنِنَا\". قَالُوا: يَا رَسُولَ اللهِ، وَفِي نَجْدِنَا، فَأَظُنُّهُ قَالَ فِي الثَّالِثَةَ: \"هُنَاكَ الزَّلَازِلُ وَالْفِتَنُ، وَبِهَا يَطْلُعُ قَرْنُ الشَّيْطَانِ\".\nوحديث سَعِيدِ بْنِ جُبَيْرٍ قَالَ: خَرَجَ عَلَيْنَا ابن عُمَرَ، فَرَجَوْنَا أَنْ يُحَدِّثَنَا حَدِيثًا حَسَنًا. قَالَ: فَبَادَرَنَا إِلَيْهِ رَجُلٌ فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، حَدِّثْنَا عَنِ القِتَالِ في الفِتْنَةِ والله تعالى يَقُولُ: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ [البقرة: ١٩٣]، فَقَالَ: هَلْ تَدْرِي مَا الفِتْنَةُ ثَكِلَتْكَ أُمُّكَ، إِنَّمَا كَانَ مُحَمَّد - ﷺ - يُقَاتِلُ المُشْرِكِينَ، وَكَانَ الدُّخُولُ فِي دِينِهِمْ فِتْنَةً، وَلَيْسَ كَقِتَالِكُمْ عَلَى المُلْكِ. وسلف في الأنفال (^٣).\nالشرح:\nذهب الداودي إلى أنه قرن (^٤) على الحقيقة، وذكر الهروي نحوه أن قرنيه ناحيتا رأسه (^٥)، وقيل: معنى قرنه: أهل حزبه وإرادته. وقال الحريمي: هذا مثل، أي: حينئذ يتحرك الشيطان. وغلط. وقيل:\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١) وفي الأصل عليها: لا .. إلى.\n(^٣) سلف برقم (٤٦٥١) كتاب التفسير، باب: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾.\n(^٤) في الأصل: قرنا، وما أثبتناه هو الصواب.\n(^٥) كما في: \"النهاية في غريب الحديث والأثر\" ٤/ ٥٢.","vol":"32","page":356},{"text":"القرن: القوة، أي: يطلع من حيث قوة الشيطان.\nوفي \"الصحاح\": قرن الشمس أعلاها (^١)، وقيل: أراد به قومًا أحداثًا بعد أن لم يكونوا. وقال الخطابي: القرن: الأصل فيه أن يضرب به المثل فيما لا يحمد من الأمور؛ لقوله - ﵇ - في الفتنة: \"وطلوعها من ناحية المشرق ومنه يطلع قرن الشيطان\". وقال في الشمس: \"إنها تطلع بين قرني الشيطان\" (^٢). والقرن: الأمة من الناس يحدثون بعد فناء آخرين.\nقال الشاعر:\nإذا ما مضى القرن الذي أنت منهم … وخلفت في قرن فأنت غريب\nوقال غيره: كان أهل المشرق يومئذٍ أهل كفر فأخبر - ﵇ -: أن الفتنة تكون من تلك الناحية؛ وكذلك كانت الفتنة الكبرى التي كانت مفتاح فساد ذات البين، وهي قتل عثمان، وكانت سبب وقعة الجمل وصفين، ثم ظهور الخوارج في أرض نجد والعراق وما وراءها من المشرق، ومعلوم أن البدع إنما ابتدأت من المشرق، وإن كان الذين اقتتلوا بالجمل وصفين كثير منهم أهل الشام والحجاز، فإن الفتنة وقعت في ناحية المشرق، وكان ذلك سببًا إلى افتراق كلمة المسلمين، وفساد شأن كثير منهم إلى يوم القيامة، وكان سيدنا رسول الله - ﷺ - (يحترز) (^٣) من ذلك ويعلم به قبل وقوعه، وذلك من دلالات نبوته.\n_________\n(^١) \"الصحاح\" ٦/ ٢١٨٠ مادة: (قرن).\n(^٢) سلف برقم (٣٢٧٣) كتاب: بدء الخلق، باب: صفة إبليس وجنوده، ورواه مسلم برقم (٨٢٨) كتاب: الصلاة، باب: الأوقات التي نهي عن الصلاة فيها.\n(^٣) كذا في الأصل، وفي (ص ١): يحذر.","vol":"32","page":357},{"text":"فصل:\nقوله: (\"ثكلتك أمك\"). هو بكسر الكاف أي: (عوقبتك) (^١)، والفتنة هنا الكفر، قال الخطابي: نجد: ناحية المشرق، ومن كان بالمدينة كان نجده بادية العراق ونواحيها، وهي مشرق أهلها، وأصل النجد ما ارتفع من الأرض بخلاف الغور فإنه ما انخفض منها، وتهامة كلها من الغور ومنها مكة، قال: والفتن تبدو من المشرق، من ناحيتها يخرج يأجوج ومأجوج والدجال في أكثر ما يروى من الأخبار (^٢). وقال الداودي: نجد من ناحية العراق. وقال كعب: بها الداء العضال وهو الهلاك في الدين (^٣)، رواه ابن القاسم عن مالك، روى عنه مطرف أنه أبو زيد وأصحابه، وهذا ينزه عنه مالك والله أعلم هل قاله وبها تسعة أعشار السحر ذكره كله ابن التين.\n_________\n(^١) ورد بهامش الأصل: لعله: (فقدتك).\n(^٢) \"أعلام الحديث\" ٤/ ٢٣٣٠.\n(^٣) \"الموطأ\" ص ٦٠٣.","vol":"32","page":358},{"text":"<span data-type='title' id=toc-4208>١٧ - باب الفِتْنَةِ التِي تَمُوجُ كَمَوْجِ البَحْرِ</span>\nوَقَالَ ابْنُ عُيَيْنَةَ، عَنْ خَلَفِ بْنِ حَوْشَبٍ: كَانُوا يَسْتَحِبُّونَ أَنْ يَتَمَثَّلُوا بِهَذِهِ الأَبْيَاتِ عِنْدَ الفِتَنِ\nالْحَرْبُ أَوَّلُ مَا تَكُونُ فَتِيَّةً … تَسْعَى بِزِينَتِهَا لِكُلِّ جَهُولِ\nحَتَّى إِذَا اشْتَعَلَتْ وَشَبَّ ضِرَامُهَا … وَلَّتْ عَجُوزًا غَيْرَ ذَاتِ حَلِيل\nشَمْطَاءَ يُنْكَرُ لَوْنُهَا وَتَغَيَّرَتْ … مَكْرُوهَةً لِلشَّمِّ وَالتَّقْبِيلِ\n\n٧٠٩٦ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا شَقِيقٌ، سَمِعْتُ حُذَيْفَةَ يَقُولُ: بَيْنَا نَحْنُ جُلُوسٌ عِنْدَ عُمَر إذْ قَالَ: أَيُّكُمْ يَحْفَظُ قَوْلَ النَّبِيِّ - ﷺ - فِي الفِتْنَةِ؟ قَالَ: «فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَوَلَدِهِ وَجَارِهِ تُكَفِّرُهَا الصَّلَاةُ وَالصَّدَقَةُ وَالأَمْرُ بِالْمَعْرُوفِ وَالنَّهْىُ عَنِ المُنْكَرِ». قَالَ: لَيْسَ عَنْ هَذَا أَسْأَلُكَ، وَلَكِنِ التِي تَمُوجُ كَمَوْجِ الْبَحْرِ. قَالَ: لَيْسَ عَلَيْكَ مِنْهَا بَأْسٌ يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا. قَالَ عُمَرُ: أَيُكْسَرُ الْبَابُ أَمْ يُفْتَحُ؟ قَالَ: بَلْ يُكْسَر. قَالَ عُمَرُ: إِذًا لَا يُغْلَقَ أَبَدًا. قُلْتُ: أَجَلْ. قُلْنَا لِحُذَيْفَةَ: أَكَانَ عُمَرُ يَعْلَمُ الْبَابَ؟ قَالَ: نَعَمْ\nكَمَا أَعْلَمُ أَنَّ دُونَ غَدٍ لَيْلَةً، وَذَلِكَ أَنِّي حَدَّثْتُهُ حَدِيثًا لَيْسَ بِالأَغَالِيطِ. فَهِبْنَا أَنْ نَسْأَلَهُ مَنِ البَابُ، فَأَمَرْنَا مَسْرُوقًا فَسَأَلَهُ فَقَالَ مَنِ الْبَابُ؟ قَالَ: عُمَرُ. [انظر: ٥٢٥ - مسلم: ١٤٤ - فتح: ١٣/ ٤٨].\n\n٧٠٩٧ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شَرِيكِ بْنِ عَبْدِ اللهِ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: خَرَجَ النَّبِيُّ - ﷺ - إِلَى حَائِطٍ مِنْ حَوَائِطِ الْمَدِينَةِ لِحَاجَتِهِ، وَخَرَجْتُ فِي إِثْرِهِ، فَلَمَّا دَخَلَ الحَائِطَ جَلَسْتُ عَلَى بَابِهِ وَقُلْتُ: لأَكُونَنَّ اليَوْمَ بَوَّابَ النَّبِيِّ - ﷺ -، وَلَمْ يَأْمُرْنِي فَذَهَبَ النَّبِيُّ - ﷺ - وَقَضَى حَاجَتَهُ، وَجَلَسَ عَلَى قُفِّ الْبِئْرِ، فَكَشَفَ عَنْ سَاقَيْهِ وَدَلاَّهُمَا فِي البِئْرِ، فَجَاءَ أَبُو بَكْرٍ يَسْتَأْذِنُ عَلَيْهِ لِيَدْخُلَ، فَقُلْتُ: كَمَا أَنْتَ حَتَّى أَسْتَأْذِنَ لَكَ فَوَقَفَ فَجِئْتُ إِلَى النَّبِيِّ - ﷺ -","vol":"32","page":359},{"text":"فَقُلْتُ: يَا نَبِيَّ اللهِ أَبُو بَكْرٍ يَسْتَأْذِنُ عَلَيْكَ. قَالَ: «ائْذَنْ لَهُ، وَبَشِّرْهُ بِالْجَنَّةِ». فَدَخَلَ فَجَاءَ عَنْ يَمِينِ النَّبِيِّ - ﷺ - فَكَشَفَ عَنْ سَاقَيْهِ وَدَلاَّهُمَا فِي الْبِئْرِ، فَجَاءَ عُمَرُ فَقُلْتُ: كَمَا أَنْتَ حَتَّى أَسْتَأْذِنَ لَكَ. فَقَالَ النَّبِيُّ - ﷺ -: «ائْذَنْ لَهُ، وَبَشِّرْهُ بِالْجَنَّةِ». فَجَاءَ عَنْ يَسَارِ النَّبِيِّ - ﷺ - فَكَشَفَ عَنْ سَاقَيْهِ فَدَلاَّهُمَا فِي البِئْرِ، فَامْتَلأَ الْقُفُّ فَلَمْ يَكُنْ فِيهِ مَجْلِسٌ، ثُمَّ جَاءَ عُثْمَانُ فَقُلْتُ: كَمَا أَنْتَ حَتَّى أَسْتَأْذِنَ لَكَ. فَقَالَ النَّبِيُّ - ﷺ -: «ائْذَنْ لَهُ، وَبَشِّرْهُ بِالْجَنَّةِ، مَعَهَا بَلَاءٌ يُصِيبُهُ». فَدَخَلَ فَلَمْ يَجِدْ مَعَهُمْ مَجْلِسًا، فَتَحَوَّلَ حَتَّى جَاءَ مُقَابِلَهُمْ عَلَى شَفَةِ الْبِئْرِ، فَكَشَفَ عَنْ سَاقَيْهِ ثُمَّ دَلاَّهُمَا فِي الْبِئْرِ. فَجَعَلْتُ أَتَمَنَّى أَخًا لِي وَأَدْعُو اللهَ أَنْ يَأْتِيَ. قَالَ ابْنُ المُسَيَّبِ: فَتَأَوَّلْتُ ذَلِكَ قُبُورَهُمُ، اجْتَمَعَتْ هَا هُنَا، وَانْفَرَدَ عُثْمَانُ. [انظر: ٣٦٧٤ - مسلم: ٢٤٠٣ - فتح: ١٣/ ٤٨].\n\n٧٠٩٨ - حَدَّثَنِي بِشْرُ بْنُ خَالِدٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ، سَمِعْتُ أَبَا وَائِلٍ قَالَ: قِيلَ لأُسَامَةَ: أَلَا تُكَلِّمُ هَذَا؟ قَالَ: قَدْ كَلَّمْتُهُ مَا دُونَ أَنْ أَفْتَحَ بَابًا أَكُونُ أَوَّلَ مَنْ يَفْتَحُهُ، وَمَا أَنَا بِالَّذِى أَقُولُ لِرَجُلٍ بَعْدَ أَنْ يَكُونَ أَمِيرًا عَلَى رَجُلَيْنِ: أَنْتَ خَيْرٌ. بَعْدَ مَا سَمِعْتُ مِنْ رَسُولِ اللهِ - ﷺ - يَقُولُ: «يُجَاءُ بِرَجُلٍ فَيُطْرَحُ فِي النَّارِ، فَيَطْحَنُ فِيهَا كَطَحْنِ الحِمَارِ بِرَحَاهُ، فَيُطِيفُ بِهِ أَهْلُ النَّارِ فَيَقُولُونَ: أَيْ فُلَانُ، أَلَسْتَ كُنْتَ تَأْمُرُ بِالْمَعْرُوفِ وتنْهَى عَنِ الْمُنْكَرِ؟ فَيَقُولُ: إِنِّي كُنْتُ آمُرُ بِالْمَعْرُوفِ وَلَا أَفْعَلُهُ، وَأَنْهَى عَنِ الْمُنْكَرِ وَأَفْعَلُهُ». [انظر: ٣٢٦٧ - مسلم: ٢٩٨٩ - فتح: ١٣/ ٤٨].\nهذِه الأبيات معزوة لامرئ القيس، وعزاها إليه السهيلي في \"روضه\" (^١).\n_________\n(^١) \"الروض الأنف\" ٢/ ٣٠، وورد بهامش الأصل: الذي رأيته في \"الروض\" للسهيلي في مبادأة رسول الله - ﷺ - قومية) بعده بنحو كراسة، عزاها لعمرو بن معدي كرب، وقد رأيت في بعض أصولنا الدمشقية بخط كاتب النسخة في الهامش: عزوها لامرئ القيس، قال: وقيل: إنها لعمرو بن معدي كرب فاعلمه.","vol":"32","page":360},{"text":"وقال ابن التين: إنها لعمرو بن معدي كرب. والتعليق المذكور رويناه عن ابن الأعرابي، ثنا عباس، ثنا يحيى، ثنا سفيال .. فذكره، وخلف هذا من عباد أهل الكوفة، وكنيته أبو يزيد، وأبو عبد الرحمن، قال البخاري: أثنى عليه ابن عيينة، قيل: بقي إلى حدود الأربعين ومائة (^١). وسأورد فصلًا في الكلام على هذِه الأبيات بعد.\nثم ساق البخاري حديث حذيفة وأبي موسى - ﵄ - وقد سلفا، وكذا حديث أسامة.\nثم قال:\n_________\n(^١) انظر ترجمته في \"تهذيب الكمال\" ٨/ ٢٧٩ (١٧٠٣)، \"تاريخ الإسلام\" ٨/ ٨٧.","vol":"32","page":361},{"text":"<span data-type='title' id=toc-4209>١٨ - باب</span>\n٧٠٩٩ - حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ، حَدَّثَنَا عَوْفٌ، عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ قَالَ: لَقَدْ نَفَعَنِي اللهُ بِكَلِمَةٍ أَيَّامَ الْجَمَلِ، لَمَّا بَلَغَ النَّبِيَّ - ﷺ - أَنَّ فَارِسًا مَلَّكُوا ابْنَةَ كِسْرَى قَالَ: «لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً». [انظر: ٤٤٢٥ - فتح: ١٣/ ٥٣].\n\n٧١٠٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَحْيَى، بْنُ آدَمَ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، حَدَّثَنَا أَبُو حَصِينٍ، حَدَّثَنَا أَبُو مَرْيَمَ عَبْدُ اللهِ بْنُ زِيَادٍ الأَسَدِيُّ قَالَ: لَمَّا سَارَ طَلْحَةُ وَالزُّبَيْرُ وَعَائِشَةُ إِلَى البَصْرَةِ بَعَثَ عَلِيٌّ عَمَّارَ بْنَ يَاسِرٍ وَحَسَنَ بْنَ عَلِيٍّ، فَقَدِمَا عَلَيْنَا الْكُوفَةَ فَصَعِدَا الْمِنْبَرَ، فَكَانَ الْحَسَنُ بْنُ عَلِيٍّ فَوْقَ الْمِنْبَرِ فِي أَعْلَاهُ وَقَامَ عَمَّارٌ أَسْفَلَ مِنَ الحَسَنِ، فَاجْتَمَعْنَا إِلَيْهِ، فَسَمِعْتُ عَمَّارًا يَقُولُ: إِنَّ عَائِشَةَ قَدْ سَارَتْ إِلَى البَصْرَةِ، وَوَاللَّهِ إِنَّهَا لَزَوْجَةُ نَبِيِّكُمْ - ﷺ - فِي الدُّنْيَا وَالآخِرَةِ، وَلَكِنَّ اللهَ ﵎ ابْتَلَاكُمْ لِيَعْلَمَ إِيَّاهُ تُطِيعُونَ أَمْ هِيَ. [انظر: ٣٧٧٢ - فتح: ١٣/ ٥٣].\nوساق فيه حديث أَبِي بَكْرَةَ - ﵁ -: \"لَنْ يُفلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأةٌ\".\nوقد سلف.\nوحديث أبي مَرْيَمَ -واسمه عَبْدُ اللهِ بْنُ زِيَادٍ الأَسَدِيُّ- قَالَ: لَمَّا سَارَ طَلْحَةُ وَالزُّبَيْرُ وَعَائِشَةُ - ﵃ - إِلَى البَصْرَةِ بَعَثَ عَلِيٌّ عَمَّارَ بْنَ يَاسِرٍ وَحَسَنَ بْنَ عَلِيٍّ - ﵃ -، فَقَدِمَا عَلَيْنَا الكُوفَةَ فَصعِدَا المِنْبَرَ، فَكَانَ الحَسَنُ بْنُ عَلِيٍّ فَوْقَ المِنْبَرِ فِي أَعْلَاهُ، وَقَامَ عَمَّارٌ - ﵁ - أَسْفَلَ مِنَ الحَسَنِ، فَاجْتَمَعْنَا إِلَيْهِ، فَسَمِعْتُ عَمَّارًا يَقُولُ: إِنَّ عَائِشَةَ قَدْ سَارَتْ إِلَى البَصْرَةِ، وَوَاللهِ إِنَّهَا لَزَوْجَةُ نَبِيِّكُمْ - ﷺ - فِي الدُّنْيَا وَالآخِرَةِ، ولكن اللهَ -﷿- ابْتَلَاكُمْ لِيَعْلَمَ إِيَّاهُ تُطِيعُونَ (أو إياها) (^١).\nوقال مرة: ولكنها بما ابتليتم به (^٢). يعني عائشة. ثم قال:\n_________\n(^١) في (ص ١): أم هي.\n(^٢) ستأتي برقم (٧١٠١).","vol":"32","page":362},{"text":"<span data-type='title' id=toc-4210>١٨ - باب</span>\n٧١٠١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا ابْنُ أَبِي غَنِيَّةَ عَنِ الحَكَمِ، عَنْ أَبِي وَائِلٍ: قَامَ عَمَّارٌ عَلَى مِنْبَرِ الكُوفَةِ، فَذَكَرَ عَائِشَةَ وَذَكَرَ مَسِيرَهَا وَقَالَ: إِنَّهَا زَوْجَةُ نَبِيِّكُمْ - ﷺ - فِي الدُّنْيَا وَالآخِرَةِ، وَلَكِنَّهَا مِمَّا ابْتُلِيتُمْ. [انظر: ٣٧٧٢ - فتح: ١٣/ ٥٣].\n٧١٠٢، ٧١٠٣، ٧١٠٤ - حَدَّثَنَا بَدَلُ بْنُ المُحَبَّرِ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي عَمْرٌو سَمِعْتُ أَبَا وَائِلٍ يَقُولُ: دَخَلَ أَبُو مُوسَى وَأَبُو مَسْعُودٍ عَلَى عَمَّارٍ، حَيْثُ بَعَثَهُ عَلِيٌّ إِلَى أَهْلِ الْكُوفَةِ يَسْتَنْفِرُهُمْ. فَقَالَا: مَا رَأَيْنَاكَ أَتَيْتَ أَمْرًا أَكْرَهَ عِنْدَنَا مِنْ إِسْرَاعِكَ فِي هَذَا الأَمْرِ مُنْذُ أَسْلَمْتَ. فَقَالَ عَمَّارٌ: مَا رَأَيْتُ مِنْكُمَا مُنْذُ أَسْلَمْتُمَا أَمْرًا أَكْرَهَ عِنْدِي مِنْ إِبْطَائِكُمَا عَنْ هَذَا الأَمْرِ. وَكَسَاهُمَا حُلَّةً حُلَّةً، ثُمَّ رَاحُوا إِلَى المَسْجِدِ. [٧١٠٥، ٧١٠٦، ٧١٠٧ - فتح: ١٣/ ٥٣]\n٧١٠٥، ٧١٠٦، ٧١٠٧ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقِ بْنِ سَلَمَةَ: كُنْتُ جَالِسًا مَعَ أَبِي مَسْعُودٍ وَأَبِي مُوسَى وَعَمَّار، فَقَالَ أَبُو مَسْعُودٍ: مَا مِنْ أَصْحَابِكَ أَحَدٌ إِلاَّ لَوْ شِئْتُ لَقُلْتُ فِيهِ غَيْرَكَ، وَمَا رَأَيْتُ مِنْكَ شَيْئًا مُنْذُ صَحِبْتَ النَّبِيَّ - ﷺ - أَعْيَبَ عِنْدِي مِنِ اسْتِسْرَاعِكَ فِي هَذَا الأَمْرِ. قَالَ عَمَّارٌ: يَا أَبَا مَسْعُودٍ، وَمَا رَأَيْتُ مِنْكَ وَلَا مِنْ صَاحِبِكَ هَذَا شَيْئًا مُنْذُ صَحِبْتُمَا النَّبِيَّ - ﷺ - أَعْيَبَ عِنْدِي مِنْ إِبْطَائِكُمَا فِي هَذَا الأَمْرِ. فَقَالَ أَبُو مَسْعُودٍ -وَكَانَ مُوسِرًا- يَا غُلَامُ هَاتِ حُلَّتَيْنِ. فَأَعْطَى إِحْدَاهُمَا أَبَا مُوسَى وَالأُخْرَى عَمَّارًا وَقَالَ رُوحَا فِيهِ إِلَى الجُمُعَةِ. [انظر: ٧١٠٢، ٧١٠٣، ٧١٠٤ - فتح: ١٣/ ٥٤].\nحَدَّثنَا أَبُو نُعَيْمٍ، عن ابن أَبِي غَنيَّةَ -وهو بغين معجمة (مفتوحة) (^١) ثم نون، ثم مثناة تحت، ثم هاء، واسمه عبد الملك بن حميد بن أبي غنية الكوفي أصبهاني، وهو والد يحيى بن عبد الملك. اتفقا عليه- عن\n_________\n(^١) من (ص ١).","vol":"32","page":363},{"text":"الحكم، عَنْ أَبِي وَائِلٍ: قَامَ عَمَّارٌ عَلَى مِنْبَرِ الكُوفَةِ، فَذَكَرَ عَائِشَةَ - ﵂ - وَذَكَرَ مَسِيرَهَا وَقَالَ: إِنَّهَا زَوْجَةُ نَبِيِّكُمْ فِي الدُّنْيَا وَالآخِرَةِ، وَلَكِنَّهَا مِمَّا ابْتُلِيتُمْ.\nثم ساق من حديث أبي وَائِلٍ قال: دَخَلَ أَبُو مُوسَى وَأَبُو مَسْعُودٍ عَلَى عَمَّارٍ، حَيْثُ بَعَثَهُ عَلِيٌّ إِلَى أَهْلِ الكُوفَةِ يَسْتَنْفِرُهُمْ. فَقَالَا: مَا رَأَيْنَاكَ أَتَيْتَ أَمْرًا أَكْرَهَ عِنْدَنَا مِنْ إِسْرَاعِكَ في هذا الأَمْرِ مُنْذُ أَسْلَمْتَ. فَقَال عَمَّارٌ: مَا رَأَيْتُ مِنْكُمَا مُنْذُ أَسْلَمْتُمَا أَمْرًا أَكْرَهَ عِنْدِي مِنْ إِبْطَائِكُمَا عَنْ هذا الأَمْرِ. وَكَسَاهُمَا حُلَّةً حُلَّةً، ثُمَّ رَاحُوا إِلَى المَسْجِدِ.\nوحديث أَبِي حَمْزَةَ:- (بالحاء والزاي) (^١) واسمه محمد بن ميمون السكري المروزي، مات سنة ثمان (^٢) وستين ومائة (^٣) - عَنِ الأَعْمَشِ، عَنْ شَقِيقِ بْنِ سَلَمَةَ قال: كُنْتُ جَالِسًا مَعَ أَبِي مَسْعُودٍ وَأَبِي مُوسَي وَعَمَّارٍ - ﵁ - فَقَالَ أَبُو مَسْعُودٍ: مَا مِنْ أَصْحَابِكَ أَحَد إِلَّا لَوْ شِئْتُ لَقُلْتُ فِيهِ غَيْرَكَ، وَمَا رَأَيْتُ منْكَ شَيْئًا مُنْذُ صَحِبْتَ النَّبِيَّ - ﷺ - أَعْيَبَ عِنْدِي مِنِ اسْتِسْرَاعِكَ في هذا الأَمْرِ. قَال عَمَّار: يَا أَبَا مَسْعُودٍ، وَمَا رَأَيْتُ مِنْكَ وَلَا مِنْ صَاحِبِكَ هذا شَيْئًا مُنْذُ صَحِبْتُمَا النَّبِيَّ - ﷺ - أعْيَبَ عِنْدِي مِنْ إِبْطَائِكُمَا في هذا الأَمْرِ. فَقَالَ أَبُو مَسْعُودٍ -وَكَانَ مُوسِرًا- يَا غُلَامُ هَاتِ حُلَّتَيْنِ. فَأَعْطَى إِحْدَاهُمَا أَبَا مُوسَي وَالأُخْرى عَمَّارًا، وَقَالَ: رُوحَا فيهما إِلَى الجُمُعَةِ.\n_________\n(^١) من (ص ١).\n(^٢) ورد بهامش الأصل: الراجح أنه توفي سنة سبع وستين ومائة.\n(^٣) انظر ترجمته في: \"تهذيب الكمال\" ٢٦/ ٥٤٤ (٥٦٥٢).","vol":"32","page":364},{"text":"الشرح:\nزعم الإسماعيلي أن أبا حمزة روى حديث (حذيفة) (^١) عن الأعمش، عن أبي وائل عن مسروق، قال عمر - ﵁ -: إنكم تحدثونا عن الفتنة. قال: كذا عن مسروق، وخالفه الناس فقالوا: عن الأعمش، عن أبي وائل، فذكر حديث البخاري. وحديث حذيفة وأبي موسى من أعلام النبوة؛ لأن فيهما الإخبار عما يكون من الفتن والغيب، وذلك لا يعلم إلا بالوحي. وقال الخطابي: إنما كان يسأل حذيفة عن الشر؛ ليعرف موضعه فيتوقاه، وذلك أن الجاهل بالشر أسرع إليه وأشد وقوعًا فيه، ويروى عن بعض السلف أنه قيل له: إن فلانًا لا يعرف الشر. قال: ذلك أجدر أن يقع فيه، ولهذا صار عامة ما يروى من أحاديث الفتن وأكثر ما يذكر من أحوال المنافقين منسوبة إليه ومأخوذة عنه (^٢)، وقال غيره: وإنما نكبه حذيفة حين سأله عمر عن الفتنة، فجاوبه عن فتنة الرجل في أهله وماله وولده وجاره، ولم يجاوبه عن الفتنة الكبرى التي تموج كموج البحر، لئلا تغمه ويشتغل باله، ألا ترى قوله لعمر: ليس عليك منها بأس يا أمير المؤمنين، إن بينك وبينها بابًا مغلقًا. ولم يقل له: أنت الباب، وهو يعلم أن الباب عمر، فإنما أراد حذيفة ألا يواجهه بما يشق عليه ويهمه، وعرض له بما فهم عنه عمر أنه هو الباب، ولم يصرح له به، وهذا من أحسن أدب حذيفة.\nفإن قلت: فمن أين علم عمر أن الباب إذا كسر لم يغلق أبدًا؟ فالجواب: أنه استدل عمر على ذلك بأن الكسر لا يكون إلا غلبة،\n_________\n(^١) في (ص ١): خزيمة.\n(^٢) \"غريب الحديث\" ٢/ ٣٢٧ - ٣٢٨.","vol":"32","page":365},{"text":"والغلبة لا تكون إلا في الفتنة، وقد علم عمر وغيره من رسول الله - ﷺ - أنه سأل ربه أن لا يجعل (بأس) (^١) أمته بينهم فمنعها (^٢)، فلم يزل الهرج إلى يوم القيامة. وروى معمر عن أيوب عن أبي قلابة عن الأشعث الصنعاني عن أبي أسماء الرحبي، عن شداد بن أوس مرفوعًا: \"إذا وضع السيف في أمتي لم يرفع عنهم إلى يوم القيامة\" (^٣).\nوفيه: أن الصحابة كان يأخذ بعضهم العلم عن بعض، ويصدق بعضهم بعضًا، وكلهم عدول - ﵃ - وهم خير أمة أخرجت للناس.\nفصل:\nوفي حديث أبي موسى: البشرى بالجنة لأبي بكر وعمر وعثمان إلا أنه قال في عثمان: \"مع بلاءً يصيبه\". وكان ذلك النبلاء أنه قتل مظلومًا شهيدًا.\nفإن قلت: فكيف خصَّ عثمان بذكر البلاء، وقد أصاب عمر مثله؛ لأنه طعنه أبو لؤلؤة، ومات من طعنته شهيدًا.\nفالجواب: أن عمر﵁ - وإن كان مات من الطعنة شهيدًا، فإنه لم يمتحن بمحنة عثمان من تسلط طائفة باغية متغلبة عليه، ومطالبتهم له أن ينخلع من الإمامة، وهجومهم عليه في داره وهتكهم ستره، ونسبتهم إليه الجور والظلم، وهو بريء عند الله من كل سوء بعد أن مَنع المانع أشياء كثيرة يطول إحصاؤها، وعمر لم يلق مثل هذا، ولا تسور عليه (أحد) (^٤) داره، ولا قتله موحد فيحاجه بها عند الله،\n_________\n(^١) من (ص ١).\n(^٢) رواه مسلم (٢٨٩٠) كتاب: الفتن، باب: هلاك هذِه الأمة بعضهم ببعض.\n(^٣) رواه أحمد ٤/ ١٢٣، وابن حبان ١٠/ ٤٣١ (٤٥٧٠).\n(^٤) من (ص ١).","vol":"32","page":366},{"text":"ولذلك حمد الله عمر على ذلك، فكان الذي أصاب عثمان غير قتله من البلاء بلاء شديدًا لم يصب عمر مثله.\nفصل:\nوقول أبي وائل: (قيل لأسامة: ألا يكلم هذا؟) مع أشياء كثيرة يعني: عثمان بن عفان أن يكلمه في شأن الوليد بن عقبة - لأنه ظهر عليه ريح نبيذ وشهر أمره، وكان أخا عثمان لأمه، وكان عثمان يستعمله على الأعمال، فقيل لأسامة: ألا تكلمه في أمره؟ لأنه كان من خاصة عثمان وممن يَخَفْ عليه، فقال: (قد كلمته) أي: فيما بيني وبينه.\nو(ما دون أن أفتح بابًا أكون أول من يفتحه). يريد: لا أكون أول من يفتح باب الإنكار على الأئمة علانية، فيكون بابًا من القيام على أئمة المسلمين، فتتفرق الكلمة وتتشتت الجماعة، كما كان بعد ذلك من تفريق الكلمة بمواجهة عثمان (بالنكير) (^١)، ثم عرفهم أنه لا يداهن أميرًا أبدًا بل ينصح له في السر جهده بعد ما سمع رسول الله - ﷺ - يقول في الرجل الذي كان في النار كالحمار يدور برحاه من أجل أنه كان يأمر بالمعروف ولا يفعله، وينهى عن الشر ويفعله (^٢)، يعرفهم أن هذا الحديث جعله أن لا يداهن أحدًا، يتبرأ إليهم مما ظنوا به عن سكوته عن عثمان في أخيه.\nفصل:\nفإن قلت: الإنكار على الأمراء في العلانية من السنة لما روى\n_________\n(^١) رسمت في الأصل: (بالتكبير) بلا نَقْط وما أثبتناه المناسب للسياق.\n(^٢) سلف برقم (٧٠٩٨).","vol":"32","page":367},{"text":"سفيان، عن علقمة بن مرثد، عن طارق بن شهاب أن رجلًا سأل رسول الله - ﷺ -: أي الجهاد أفضل؟ قال: \"كلمة حق عند سلطان جائر\" (^١).\nقلت: واختلف السلف في تأويله - كما قال الطبري.\nفقيل: إنه محمول على ما إذا أمن على نفسه القتل أو أن يلحقه من البلاء ما لا قبل له به، وهو مذهب أسامة بن زيد، وروي عن ابن مسعود وابن عباس وحذيفة. وروي عن مطرف بن الشخير أنه قال: والله لو لم يكن لي دين حتى أقوم إلى رجل معه ألف سيف، فأنبذ إليه كلمة فيقتلني، إن ديني إذًا لضيق.\nوقيل: الواجب على من رأى منكرًا من ذي سلطان أن ينكره علانية، وكيف أمكنه، روي ذلك عن عمر وأبي، واحتجوا بقوله - ﵇ -: \"من رأى منكم منكرًا فليغيره بيده\" (^٢). الحديث، وبقوله - ﵇ -: \"إذا هابت أمتي أن يقولوا للظالم: يا ظالم فقد تودع منهم\" (^٣).\nوقيل: من رأى من سلطانه منكرًا فالواجب عليه أن ينكره بقلبه فقط. واحتجوا بحديث أم سلمة مرفوعًا: \"يستعمل عليكم أمراء بعدي تعرفون وتنكرون، فمن كره فقد برئ، ومن أنكر فقد سلم، ولكن من رضي وتابع\" قالوا: يا رسول الله، أفلا نقاتلهم؟ قال: \"لا، ما صلوا\" (^٤).\nوالصواب -كما قال الطبري- أن الواجب على كل من رأى منكرًا أن ينكره إذا لم يخف على نفسه عقوبة لا قبل له بها؛ لورود الأخبار عن\n_________\n(^١) رواه النسائي ٧/ ١٦١.\n(^٢) رواه مسلم (٤٩/ ٧٨) كتاب: الإيمان، باب: الأمر بالمعروف والنهي عن المنكر واجبان.\n(^٣) رواه الحاكم في \"المستدرك\" ٤/ ٩٦.\n(^٤) رواه مسلم (١٨٥٤) كتاب: الإمارة باب: وجوب الإنكار على الأمراء.","vol":"32","page":368},{"text":"رسول الله - ﷺ - بالسمع والطاعة للأئمة، وقوله - ﵇ -: \"لا ينبغي للمؤمن أن يذل نفسه\". قالوا: وكيف يذل نفسه؟ قال: \"يتعرض من البلاء لما لا يطيق\" (^١) (^٢).\nفصل:\nفإن قلت في حديث أسامة: كيف صار الذي كان يأمرهم وينهاهم معهم في النار وهو لهم آمرٌ وناهٍ؟ قيل: لم يكونوا أهل طاعته، وإنما كانوا أهل معصيته.\nفصل:\nوأما حديث أبي بكرة - ﵁ - فإن في ظاهره توهينه لرأي عائشة - ﵂ - في الخروج.\nقال المهلب: وليس كذلك؛ لأن الأمر بالمعروف من مذهب أبي بكرة أنه كان على رأي عائشة وعلى الخروج معها ولم يكن خروجها على نية القتال، وإنما قيل لها: اخرجي لتصلحي بين الناس فإنك أمهم ولن يعنوك بقتال. فخرجت لذلك، وكانت نية بعض أصحابها إن ثبت لهم البغي أن يقاتلوا التي تبغي، وكان منهم أبو بكرة، ولم يرجع عن هذا الرأي أصلًا وإنما تشاءم بقول الشارع في تمليك فارس امرأة أنهم يُغلبون. لأن الفلاح في اللغة البقاء، لا أن أبا بكرة وهَّن رأي\n_________\n(^١) رواه الترمذي (٢٢٥٤) وابن ماجه (٤٠١٦)، وأحمد ٥/ ٤٠٥ قال الترمذي: هذا حديث حسن غريب. وقال ابن أبي حاتم عن أبيه في \"العلل\" ٢/ ١٣٨: هذا حديث منكر.\nوالحديث أورده الألباني في \"الصحيحة\" (٦١٣) وقال: ثم وجدت للحديث شاهدًا من حديث ابن عمر مرفوعًا أخرجه الطبراني ١٢/ ٤٠٨، وهذا إسناد صحيح. اهـ.\n(^٢) انظر: \"شرح ابن بطال\"١٠/ ٥٠ - ٥١.","vol":"32","page":369},{"text":"عائشة، ولا في الإسلام أحد يقوله إلا الشيعة، فلم يرد أبو بكرة بكلامه إلا أنهم يغلبون إن قوتلوا، وليس الغلبة بدلالة على أنهم على باطل؛ لأن أهل الحق قد يُغلبون وتكون لهم العاقبة، كما وعد الله المتقين، وذلك عيان في الصحابة يوم حنين وأحد، وجعل الله لهم العاقبة كما جعلها لمن غضب لعثمان وأنف من قتله وطلب دمه، وليس في الإسلام أحد يقول أن عائشة دعت إلى أمير معها، ولا عارضت عليًّا في الخلافة، ولا نازعته لأخذ الإمارة، وإنما أنكرت عليه منعه من قتلة عثمان، وتركهم دون أن يأخذ منهم حدود الله، ودون أن يقتص لعثمان منهم، لا غير ذلك، وهم الذين خشوها وخشوا على أنفسهم فورَّشوا (^١) ودسُّوا في جمع عائشة من يقول لهم: إن عليًّا يقاتلكم فخذوا حذركم (وسلوا) سلاحكم. وقالوا لعلي: إنهم يريدون أن يخلعوك ويقاتلوك على الإمارة. ثم استشهدوا بما يرونه من أخذ أصحاب الجمل بالحزم وتعبئة الصفوف وسل السلاح، ثم يقولون له: هل يفعلون ذلك إلا لقتالك؛ حتى حركوه وكانوا أول من رمى فيهم بالسهام، وضربوا بالسيوف والرماح حتى اشتبك القتال، ووقع ما راموه، وكان في ذلك خلاصهم بما خشوه من اجتماع الفريقين على الاستقادة لعثمان منهم، هذا أحسن ما نقل في ذلك (^٢).\nفصل:\nوأما حديث أبي موسى وأبي مسعود حين دخلا على عمار حيث بعثه علي إلى أهل الكوفة أن يستنفرهم، فجرى بينهم ما جرى من تقبيح رأي\n_________\n(^١) التوريش: التحريش، يقال: ورَّشت بين القوم وأرَّشت.\"لسان العرب\" ٨/ ٤٨١٢.\n(^٢) انظر: \"شرح ابن بطال\"١٠/ ٥١ - ٥٢.","vol":"32","page":370},{"text":"عمار وإسراعه في الفتنة بالخروج، وكشف الوجه، وقد علم نهي رسول الله - ﷺ - عن حمل السلاح على المسلمين (ثم) (^١) توبيخ عمار (رأيهما) (^٢) على قعودها عن ذلك، وكل فريق منهم مجتهد، له وجه في الصواب، وكان اجتماعهم عند أبي مسعود بعد أن خطب عمار الناس على المنبر بالنفير، وكان أبو مسعود كثير المال جوادًا، وكان ذلك يوم جمعة فكساهما حلتين (ليشهدا بهما) (^٣) الجمعة؛ لأن عمارًا كان في ثياب السفر وهيئة الحرب، فكره أن يشهد الجمعة في تلك الثياب، وكره أن يكسوه بحضرة أبي موسى ولا يكسو أبا موسى؛ لأنه كان كريمًا.\nفصل:\nقوله في الشعر السالف: (الحرب أول ما تكون فتية). هو مثل، فشبه ابتداءها بالشابة، والحرب مؤنثة، قال الخليل: تصغيرها حريب -بلا هاء- (رواه) (^٤) عن العرب (^٥). قال المازري: لأنه في الأصل مصدر. وقال المبرد: قد تذكر الحرب، وأنشد عليه. قال سيبويه: بعضهم يرفع (أول) و(فتية) على أنه أنث الأول بقوله: فتية؛ لأنه مثل: ذهبت بعض (أصحابه) (^٦) ومن نصب (أول) على أنه في ذلك (الحال) (^٧)، ورفع (فتية) على أنها خبر عن الحرب، ويعني الحرب\n_________\n(^١) في الأصل: في، والمثبت من ابن بطال، وهو المناسب للسياق.\n(^٢) في (ص ١): لهما.\n(^٣) في (ص ١): لشهادتهما.\n(^٤) في \"العين\": رواية.\n(^٥) \"العين\" ٣/ ٢١٣.\n(^٦) كذا في الأصل، وعند سيبويه: (أصابعه).\n(^٧) في الأصل: الخبر، والمثبت من \"الكتاب\" لسيبويه.","vol":"32","page":371},{"text":"أول أحوالها إذا كانت فتية (^١). وأجاز غير سيبويه إذا روي الحرب أول ما تكن فتية أن تكون فتية، وقدره بمعنى إذا كانت فتية جعل (فتية) حالًا وتؤنث (أول) على ما تقدم، وزعم المبرد أن تقديره: أول ما تكون وتسعى فتية ثم تقدم الحال، وحكي أيضًا غير ما رواه سيبويه، وهو أن يروى: الحرب أول. أي: أنها أول شيء في هذِه الحال.\nوقوله: (وشب ضرامها) قال ابن التين: هو بضم الشين أي: اتقدت نارها.\nيقال: شب النار والحرب إذا أوقدتا، والضرام -بالكسر- إشعال النار في الحلفاء وغيرها.\nوقوله: (ولت عجوزًا غير ذات حليل). أي: صارت لا أرَب فيها، ولا تراد، والحليل: الزوج. جزم به ابن التين. وضبطه الدمياطي بالأصل بخاء معجمة، وفي الحاشية بحاء مهملة.\nوقوله: (شمطاء) أي: شاب رأسها، والشمط: بياض شعر الرأس يخالطه سواد، والرجل أشمط والمرأة شمطاء. وقال الداودي: يعني كثيرة الشيب.\nوقوله: (ينكر لونها). أي: يبدل حسنها بقبح.\nوقوله: (مكروهة للشم). أي: تغير فوها بالبخر.\nفصل:\nقوله في حديث حذيفة: \"فتنة الرجل في أهله\" يعني: ما لا يكاد الزوجان يسلمان منه.\n_________\n(^١) \"الكتاب\" ١/ ٤٠٢.","vol":"32","page":372},{"text":"وقوله: \"ماله\"يعني: أن المجتهد وإن تحفظ لا يسلم في المال إذا اكتسبه.\nوقوله: (\"تكفرها الصلاة\"). أي: لأن الصلاة كفارات لما بينهن إلا حقوق العباد والحدود.\nوقوله: (بل يكسر). أي: يقتل عمر ولا يموت حتف أنفه، قاله الداودي.\nوقوله: (أجل) أي: نعم، قال الأخفش: إلا أنه (مثل: نعم) (^١) في التصديق، ونعم أحسن منه في الاستفهام إذا قال: أنت سوف تذهب. قلت: أجل، (وكان أحسن من نعم، فإذا قال: تذهب؟ قلت: نعم، كان أحسن من أجل) (^٢)، وكذلك هو ههنا في التصديق، وكان عمر - ﵁ - يعلم أنه شهيد، ولكن الشهادة قد تكون من غير القتل، وكان رأى ديكًا نقره في ظهره ثلاثًا، فذكره لأسماء بنت عميس - ﵂ - فقالت: يطعنك على ثلاث طعنات (^٣). وكان يدعو: اللهم (إني أسألك) (^٤) شهادة في سبيلك، ووفاة ببلد رسولك. كما سلف (^٥)، وقال لما طعن وأخبر بمن طعنه: الحمد لله الذي لم يجعل قتلي على يدي رجل قد صلى لله (صلاة) (^٦) يحاجني بها عند الله (^٧).\n_________\n(^١) في (ص ١): أحسن من: نعم.\n(^٢) من (ص ١).\n(^٣) رواه أحمد ١/ ١٥، ورواه مسلم دون ذكر قول أسماء برقم (٥٦٧) كتاب: المساجد، باب: نهي عن أكل ثومًا أو بصلًا أو كراثًا أو نحوها عن حضور المسجد.\n(^٤) من (ص ١).\n(^٥) سلف برقم (١٨٩٠) كتاب: فضائل المدينة.\n(^٦) في الأصل: (صورة) والصواب ما أثبتناه.\n(^٧) سلف بنحوه برقم (٣٧٠٠) كتاب: فضائل الصحابة، باب: قصة البيعة، بلفظ: (لم يجعل ميتتي بيد رجل يدعي الإسلام)","vol":"32","page":373},{"text":"وقوله: (حدثته حديثا ليس بالأغاليط). أي: حديث صدق ولا غلط فيه، والأُغلوط ما يغلط به من المسائل. وقال الداودي: أي ليس بالحديث الذي يتهاون فيه أو يغفل عن شيء منه لغطًا عنه؛ لأنه أول (شيء) (^١) يدخل على هذِه الأمة.\n(فهِبنا أن نسأله) يعني: حذيفة.\nوفيه: هيبة العالم. قال ابن عينية: رأيتُ مالكًا وهو عند زيد بن أسلم وهو يسأله عن حديث عمر في الفرس الذي حبس، ومالك يذكر له (الكلمة بعد الكلمة) (^٢) أو يتلفظه، وكان عبيد بن عبد الله يتلفظ ابن عباس، فكان يحزن عنه.\nفصل:\nقول أبي موسى: (لأكونن اليوم بواب رسول الله - ﷺ - ولم يأمرني) كذا هنا، وفي حديث آخر: (أمرني بحفظ الباب) (^٣). قال الداودي: وهذا اختلاف ليس المحفوظ إلا أحدهما. قلت: يجوز أن يكون ذاك أولًا والآخر ثانيًا.\nوالقف -بضم القاف ثم فاء- هو الدكة التي تجعل حولها، وأصل القف ما غلظ من الأرض وارتفع أو هو من القف اليابس؛ لأن ما ارتفع حول البئر يكون يابسًا في الغالب، والقف أيضًا وادٍ من أودية المدينة عليه مال لأهلها. واقتصر ابن بطال على قول صاحب \"العين\": القف: ما ارتفع من الأرض (^٤) ونحوه (^٥). وقال ابن فارس: إنه ما ارتفع من\n_________\n(^١) في (ص ١): شر.\n(^٢) في الأصل: عن الكلمة.\n(^٣) سلف برقم (٣٦٩٥) كتاب: فضائل الصحابة، باب: مناقب عثمان بن عفان.\n(^٤) \"العين\" ٥/ ٢٨.\n(^٥) \"شرح ابن بطال\"١٠/ ٥٢.","vol":"32","page":374},{"text":"(متن) (^١) الأرض (^٢). وعبارة الداودي: ما حوله.\nوقوله: (فكشف عن ساقيه) يؤخذ منه أنه ليس بعورة.\nوقوله في عثمان: (\"وبشره بالجنة معها بلاء يصيبه\"). أخبره بذلك؛ ليستعمل الصبر عند البلاء ففعل، وقال الداودي: وفيه أن ابن المسيب (كان) (^٣) من إحسانه لعبارة الرؤيا يعبر ما يشبهها، يعني بقوله: فتأولت ذلك قبورهم اجتمعت ههنا، وانفرد عثمان.\nفصل:\nقوله: (وقيل لأسامة: ألا (تكلم هذا؟) (^٤) يعني: عثمان كما أسلفناه. فأخبر أثه يكلمه سرًّا، وكان أسامة على حداثته فاضلًا ويستحق وعظ الأئمة.\nوقوله: (لا أقول لرجل أنت) هذا من المعاريض والتحذير للأئمة من الجور، وقد علم فضل عثمان.\nوقوله: (\"كنت آمر بالمعروف ولا أفعله\"). يعني: يكثر منه ويفعل يسيرًا ويكثر النهي ولا يرجع عنه، وقيل لابن جبير: أيأمر بالمعروف وينهى عن المنكر من فيه شيء؟ فقال: ومن يسلم من هذا. وقاله مالك، وقال الحسن لمطرف بن عبد الله بن الشخير: ألا تعظ الناس؟ قال: أخشى أن أقول ما لا أفعل. قال: يغفر الله لك، ودَّ الشيطان أن لو ظفر منكم بمثل هذا، فالمأذون له في ذلك هو المتحدي بحدود\n_________\n(^١) في (ص ١): نتوء.\n(^٢) \"مجمل اللغة\" ٢/ ٧٢٩.\n(^٣) من (ص ١).\n(^٤) في (ص ١): تكلمه.","vol":"32","page":375},{"text":"الإسلام، ولا شك أنه لم يأمر، ونية الأمر لا شيء فقد سقط الأمر بالمعروف والنهي عن المنكر، وأدى ذلك إلى قوله هذا، وهذا فاسد. وقد ذكر بعض الأصوليين: أن الصحيح من هذا ما عليه جماعة الناس؛ إذ متعاطي الكأس يجب عليه نهي جماعة الجلاس. وقال مالك: ليس المتحدي بحدود الإسلام كاللاعب فيه الذي يسرو أو يلعب.\nفصل:\nقول أبي بكرة - ﵁ -: (لقد نفعني الله بكلمة أيام الجمل). يريد قوله: \"لن يفلح قوم ولوا أمرهم امرأة\".\nوقوله: (ملكوا ابنة كسرى) -هو بكسر الكاف وفتحها- وهو لقب ملوك الفرس، وعبارة ابن خالويه: أنه اسم له، وأتى بقوله: \"لن يفلح .. \". إلى آخره؛ لطاعتهم لعائشة، ذكر أن اللغط كثر يومًا وارتفعت أصواتهم، فقالت: صه. فكأنما قطعت الألسن. وذكر عن علي - ﵁ -: قاتلت خمسة: أطوع الناس. يعني: عائشة، وأشجع الناس يعني: الزبير، وأمكر الناس يعني: في الحروب، يريد طلحة ابن عبيد الله، وأعبد الناس: يريد محمد بن طلحة (بن عبد الله) (^١)، وأعطى الناس، يريد: يعلي بن منية. كان يعطي الرجل مائتي دينار (^٢)، وهو واهب الجمل لعائشة واشتراه بمائتي دينار (^٣) واسمه عسكر.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"تاريخ الإسلام\" ٣/ ٤٩٩. وورد في هامش الأصل: وفي الأصل بمائتي دينار وقد خبب عليها المقابل، وصرح بثمانين وصحح عليها.\n(^٣) ورد بهامش الأصل ما نصه: في كلام أبي عمر في ترجمة يعلى ثمانين دينارًا وقتل مع على بصفين بعد أن كان مع عائشة في الجمل.","vol":"32","page":376},{"text":"فصل:\nواحتج به من منع قضاء المرأة وهو مذهبنا (^١)، ومشهور مذهب مالك (^٢). وولي عمر الشفاء أم سليمان خاتمة بالسوق (^٣)، وقاله ابن جرير الطبري، يعني: فيما يجوز شهادتهن فيه.\nفصل:\nوصعود الحسن على المنبر فوق عمار؛ لقرابته من رسول الله - ﷺ -، ولأنه ابن الخليفة، وكان عمار من جلة الصحابة أيضًا، وهو من أهل بدر، وفيه أنزلت: ﴿إِلَّا مَنْ أُكْرِهَ﴾ [النحل: ١٠٦] وقتل يوم صفين.\nفصل:\nوقوله: (إنها زوجة نبيكم) قدم فضلها قبل أن يخبر بما ابتلوا به فيها، ودل قول أبي بكرة أنه لولا عائشة لكان مع طلحة والزبير؛ لأنه لو تبين له خطؤهما لكان مع علي. ومحاورة أبي مسعود وأبي موسى (تبين) (^٤) لعمار أن الحق مع علي فقاتل معه، وأشكل على أولئك فتوقفوا.\n_________\n(^١) \"روضة الطالبين\" ١١/ ٩٤.\n(^٢) \"المنتقي\" ٥/ ١٨٢، \"مواهب الجليل\" ٨/ ٦٣.\n(^٣) رواه ابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ٤ (٣١٧٩) عن دحيم، عن رجل سماه، عن ابن لهيعة، عن يزيد بن أبي حبيب به، وقال يزيد: ولا نعلم امرأة استعملها غير هذِه.\n(^٤) من (ص ١).","vol":"32","page":377},{"text":"<span data-type='title' id=toc-4211>١٩ - باب إِذَا أَنْزَلَ اللهُ بِقَوْمٍ عَذَابًا</span>\n٧١٠٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عُثْمَانَ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي حَمْزَةُ بْنُ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُ سَمِعَ ابْنَ عُمَرَ - ﵄ - يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا أَنْزَلَ اللهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ، ثُمَّ بُعِثُوا عَلَى أَعْمَالِهِمْ». [مسلم: ٢٨٧٩ - فتح: ١٣/ ٦٠].\nذكر فيه حديث حَمْزَةَ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّهُ سَمِعَ ابن عُمَرَ - ﵄ - يَقُوُلُ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِذَا أَنْزَلَ اللهُ بِقَومٍ عَذَابًا أَصَابَ العَذَابُ مَنْ كانَ فِيهِمْ، ثُمَّ بُعِثُوا عَلَى أَعمَالِهِمْ\".\nهذا الحديث (مثل) (^١) حديث زينب بنت جحش - ﵂ - (السالف) (^٢): أنهلك وفينا الصالحون (^٣)؟! فيكون إهلاك جميع الناس عند ظهور المنكر والإعلان بالمعاصي.\nودل قوله: \"بعثوا على أعمالهم\". أن ذلك الهلاك العام يكون طهرة للمؤمنين ونقمة للفاسقين، قال الداودي: يعني به الأمم التي تعذب على الكفر، فيكون فيهم أهل أسواقهم ومن ليس منهم يصاب جميعهم بآجالهم، ثم يبعثون على أعمالهم. ويُقال: إذا أراد الله عذاب أمة (أعقم) (^٤) نساءهم خمس عشرة سنة قبل أن يصابوا لئلا يصاب الولدان الذين لم يجر عليهم القلم، وقيل: يكونون على هيئتهم، فإذا أصابهم العذاب أخذ الكفار بكفرهم، وبعث كل عامل على عمله.\n_________\n(^١) في (ص ١): يبين.\n(^٢) من (ص ١).\n(^٣) سلف برقم (٣٣٤٦).\n(^٤) في الأصل: أعلم، والمثبت هو الصواب، وقد أشار الناسخ إلى ذلك، فقال بهامش الأصل: لعله: أعقم.","vol":"32","page":378},{"text":"<span data-type='title' id=toc-4212>٢٠ - باب قَوْلِ النَّبِيِّ - ﷺ - لِلْحَسَنِ بْنِ عَلِيٍّ: «إِنَّ ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ المُسْلِمِينَ»</span>\n٧١٠٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا إِسْرَائِيلُ أَبُو مُوسَى -وَلَقِيتُهُ بِالْكُوفَةِ جَاءَ إِلَى ابْنِ شُبْرُمَةَ فَقَالَ: أَدْخِلْنِي عَلَى عِيسَى فَأَعِظَهُ. فَكَأَنَّ ابْنَ شُبْرُمَةَ خَافَ عَلَيْهِ فَلَمْ يَفْعَلْ- قَالَ: حَدَّثَنَا الْحَسَنُ قَالَ: لَمَّا سَارَ الْحَسَنُ بْنُ عَلِيٍّ - ﵄ - إِلَى مُعَاوِيَةَ بِالْكَتَائِبِ. قَالَ عَمْرُو بْنُ الْعَاصِ لِمُعَاوِيَةَ: أَرَى كَتِيبَةً لَا تُوَلِّي حَتَّى تُدْبِرَ أُخْرَاهَا. قَالَ مُعَاوِيَةُ: مَنْ لِذَرَارِيِّ الْمُسْلِمِينَ؟. فَقَالَ. أَنَا. فَقَالَ عَبْدُ اللهِ بْنُ عَامِرٍ وَعَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ: نَلْقَاهُ فَنَقُولُ لَهُ: الصُّلْحَ. قَالَ الحَسَنُ: وَلَقَدْ سَمِعْتُ أَبَا بَكْرَةَ قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يَخْطُبُ جَاءَ الْحَسَنُ، فَقَالَ النَّبِيُّ - ﷺ -: «ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ المُسْلِمِينَ». [انظر: ٢٧٠٤ - فتح: ١٣/ ٦١].\n\n٧١١٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: قَالَ عَمْرٌو: أَخْبَرَنِي مُحَمَّدُ بْنُ عَلِيٍّ، أَنَّ -حَرْمَلَةَ مَوْلَى أُسَامَةَ- أَخْبَرَهُ -قَالَ عَمْرٌو: وَقَدْ رَأَيْتُ حَرْمَلَةَ- قَالَ: أَرْسَلَنِي أُسَامَةُ إِلَى عَلِيٍّ وَقَالَ: إِنَّهُ سَيَسْأَلُكَ الآنَ فَيَقُولُ: مَا خَلَّفَ صَاحِبَكَ؟ فَقُلْ لَهُ: يَقُولُ لَكَ لَوْ كُنْتَ فِي شِدْقِ الأَسَدِ لأَحْبَبْتُ أَنْ أَكُونَ مَعَكَ فِيهِ، وَلَكِنَّ هَذَا أَمْرٌ لَمْ أَرَهُ.\nفَلَمْ يُعْطِنِي شَيْئًا، فَذَهَبْتُ إِلَى حَسَنٍ وَحُسَيْنٍ وَابْنِ جَعْفَرٍ فَأَوْقَرُوا لِي رَاحِلَتِي. [فتح: ١٣/ ٦١].\nذكر فيه حديث إِسْرَائِيلَ أَبي مُوسَي: أنه جَاءَ إِلَى ابن شُبْرُمَةَ فَقَالَ: أَدْخِلْنِي عَلَى عِيسَي فَأَعِظَهُ. فَكَأَنَّ ابن شُبْرُمَةَ خَافَ عَلَيْهِ فَلَمْ يَفْعَلْ - قَالَ: حَدَّثنَا الحَسَنُ قَالَ: لَمَّا سَارَ الحَسَنُ بْنُ عَلِيِّ - ﵄ - إلى مُعَاوِيَةَ - ﵁ - بِالْكَتَائِبِ. قَالَ عَمْرُو بْنُ العاصي لِمُعَاوِيَةَ: أَرى كَتِيبَةً لَا تُوَلِّي حَتَّى تُدْبِرَ أُخْرَاهَا. قَالَ مُعَاوِيَةُ: مَنْ لِذَرَارِيِّ المُسْلِمِينَ؟. فَقَالَ: أَنَا. فَقَالَ","vol":"32","page":379},{"text":"عَبْدُ اللهِ بْنُ عَامِرٍ وَعَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ: نَلْقَاهُ فَنَقُولُ لَهُ: الصُّلْحَ. قَالَ الحَسَنُ: وَلَقَدْ سَمِعْتُ أَبَا بَكْرَةَ قَالَ: بَيْنَا النَّبِيُّ - ﷺ - يخْطُبُ جَاءَ الحَسَنُ - ﵁ -، فَقَالَ النَّبِيُّ - ﷺ -: \"ابْنِي هذا سَيِّدٌ .. \"الحديث.\nوحديث حَرْمَلَةَ مَوْلَى أُسَامَةَ قَالَ: أَرْسَلَنِي أُسَامَةُ إِلَى عَلِيٍّ - ﵁ - وَقَالَ: إِنَّهُ يسألك الآنَ فَيَقُولُ: مَا خَلَّفَ صَاحِبَكَ؟ فَقُلْ لَهُ: يَقُولُ لَكَ لَوْ كُنْتَ فِي شِدْقِ الأَسَدِ لأَحْبَبْتُ أَنْ أَكُونَ مَعَكَ فِيهِ، ولكن هذا أَمْر لَمْ أَرَهُ. فَلَمْ يُعْطِنِي شَيْئًا، فَذَهَبْتُ إلى حَسَنٍ وَحُسَيْنٍ وَابْنِ جَعْفَرٍ فَأَوْقَرُوا لِي رَاحِلَتِي.\nالشرح:\nحديث حرملة من أفراده، وحديث الحسن سلف في الصلح أتم.\nوفيه: فضيلة السعي بين المسلمين في حسم الفتن والإصلاح بينهم، وأن ذلك مما تستحق به السيادة والشرف.\nوالكتائب جمع كتيبة: وهي الجيش، يقال: كتب فلان الكتائب، أي: عبأها كتيبة كتيبة.\nوقوله: (حتى تدبر أخراها) أي: تخلفها وتقوم مقامها، ومنه حديث عمر﵁ -: (كنت) (^١) أرجو أن يعيش رسول الله - ﷺ - حتى يدبرنا (^٢). أي: يخلفنا بعد موتنا، يقال: دبرت الرجل إذا بقيت بعده.\nوقول معاوية: (مَنْ لذراري المسلمين؟). يدل أنه كره الحرب وخشي (منه) (^٣) عاقبة الفتنة، لرقة قلبه، ولذلك بعثهما إلى الحسن\n_________\n(^١) من (ص ١).\n(^٢) هذِه الزيادة سلفت في كتاب: الصلح برقم (٢٧٠٤) باب: قول النبي - ﷺ - للحسن بن علي - ﵁ - \"إن ابني هذا سيد .. \"\n(^٣) في (ص ١): سوء.","vol":"32","page":380},{"text":"يسأله الصلح فأجابه رغبة فيه، وحقنًا لدماء المسلمين وحرصًا على رفع الفتنة.\nقال الحسن: (واللهِ خير الرجلين). يعني: أن معاوية خير من عمرو بن العاصي.\nوابن شبرمة اسمه: عبد الله.\nوقول إسرائيل له: (أدخلني على عيسى فأعظه). يعني: ابن موسى أميرًا على الكوفة، فخاف عليه ابن شبرمة من ذلك، فدل أن مذهبه أن من خاف على نفسه لا يلزمه الأمر بالمعروف والنهي عن المنكر.\nفصل:\nوقعود أسامة عن علي - ﵄ -؛ لأنه قتل مرداسًا لما بعثه الشارع إلى الحرقة (^١) وعيَّبه عليه فآلى على نفسه إذ ذاك أن لا يقتل مسلمًا أبدًا؛ فلذلك قعد عن علي - ﵄ - في الجمل وصفين.\nفصل:\nوقوله: \"ابني هذا سيد\" فيه: أن ابن البنت يسمى ابنا، ولذلك دخل في عموم قوله تعالى: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ﴾ الآية [النساء: ٢٢]، وفي رواية أخرى: أنه - ﵇ - أجلس الحسن وهو على المنبر إلى جانبه وجعل ينظر إليه مرة وإلى الناس أخرى، وقال: \"ابني هذا سيد .. \" الحديث (^٢). فكان كما قال، فكان الحسن من أَكْرَه الناس لخروج علي إلى المدينة، وكان يبكي ويسأله أن لا يفعل.\n_________\n(^١) سلف برقم (٤٢٦٩).\n(^٢) سلف برقم (٣٧٤٦).","vol":"32","page":381},{"text":"فصل:\n(ولد) (^١) الحسن نصف رمضان من سنة ثلاث، وفيها علقت بالحسين فلم يكن بينهما إلا طهر واحد، وقيل: خمسون ليلة، وقيل: ولد الحسين سنة أربع. وله رواية. حفظ مما رواه: \"دع ما يريبك إلى ما لا يريبك\" (^٢)، وحديث قنوت الوتر (^٣)، وكان يشبه رسول الله - ﷺ -.\nفصل:\nوقال أسامة: (ولكن هذا أمر لم أره) كان ممن تخلف عن تلك الفتنة، وإنما منع عليًّا أن يعطي الرسول لعله سأله من مال الله، فلم ير أن يعطيه؛ لتخلفه عن الحرب، وأعطاه الحسن والحسين وابن جعفر؛ لأنهم حسبوه كأحدهم، كان - ﵇ - يجلس أسامة على فخذه والحسين على الأخرى ويقول: \"اللهم أحبهما فإني أحبهما\" (^٤).\n_________\n(^١) ساقطة من الأصل، والمثبت من (ص ١).\n(^٢) رواه الترمذي برقم (٥٨) وقال: حسن صحيح.\n(^٣) رواه أبو داود (١٤٢٥)، والترمذي (٤٦٤)، والنسائي ٣/ ٢٤٨، وابن ماجه (١١٧٨)، وورد بهامش الأصل ما نصه: حديث \"دع ما يريبك\" في أبي داود والنسائي وحديث \"قنوت الوتر\" في الأربعة وحديث \"تحفة الصائم الدهن والمجمر\" في الترمذي فقط، وكذا حديث قام رجل إلى الحسن بعد ما بايع معاوية فقال: سودت وجوه المؤمنين .. الحديث، وكذا حديث: أنه والحسين كان يتختمان في يسارهما. وهو موقوف، رواه الترمذي، وحديث أن جنازة مرت بالحسن بن علي وابن عباس، فقام الحسن … الحديث رواه النسائي. هذا الذي له في الكتب الأربعة، وليس له في البخاري ومسلم شيء.\n(^٤) سلف برقم (٣٧٣٥) كتاب: فضائل الصحابة، باب: ذكر أسامة بن زيد - ﵁ -.","vol":"32","page":382},{"text":"فصل:\nوقوله: (فأوقروا لي راحلتي). الوقر-بالكسر- الحِمْل، وقد أوقر بعيره، وأكثر ما يستعمل في حمل البغال والحمير، والوسق في حمل البعير، قاله في \"الصحاح\" (^١)، والراحلة: الناقة التي تصلح لأن ترحل، وكذلك الرحول، ويقال للراحلة: المركب من الإبل ذكرًا كان أو أنثى.\n_________\n(^١) \"الصحاح\" ٢/ ٨٤٨.","vol":"32","page":383},{"text":"<span data-type='title' id=toc-4213>٢١ - باب إِذَا قَالَ عِنْدَ قَوْمٍ شَيْئًا ثُمَّ خَرَجَ فَقَالَ بِخِلَافِهِ</span>\n٧١١١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ قَالَ: لَمَّا خَلَعَ أَهْلُ الْمَدِينَةِ يَزِيدَ بْنَ مُعَاوِيَةَ جَمَعَ ابْنُ عُمَرَ حَشَمَهُ وَوَلَدَهُ فَقَالَ: إِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ». وَإِنَّا قَدْ بَايَعْنَا هَذَا الرَّجُلَ عَلَى بَيْعِ اللهِ وَرَسُولِهِ وَإِنِّي لَا أَعْلَمُ غَدْرًا أَعْظَمَ مِنْ أَنْ يُبَايَعَ رَجُلٌ عَلَى بَيْعِ اللهِ وَرَسُولِهِ، ثُمَّ يُنْصَبُ لَهُ الْقِتَالُ، وَإِنِّي لَا أَعْلَمُ أَحَدًا مِنْكُمْ خَلَعَهُ وَلَا بَايَعَ فِي هَذَا الأَمْرِ إِلاَّ كَانَتِ الْفَيْصَلَ بَيْنِي وَبَيْنَهُ. [انظر: ٣١٨٨ - مسلم: ١٧٣٥ - فتح: ١٣/ ٦٨].\n\n٧١١٢ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَنْ عَوْفٍ، عَنْ أَبِي الْمِنْهَالِ قَالَ: لَمَّا كَانَ ابْنُ زِيَادٍ وَمَرْوَانُ بِالشَّأْمِ، وَوَثَبَ ابْنُ الزُّبَيْرِ بِمَكَّةَ، وَوَثَبَ القُرَّاءُ بِالْبَصْرَةِ، فَانْطَلَقْتُ مَعَ أَبِي إِلَى أَبِي بَرْزَةَ الأَسْلَمِيِّ حَتَّى دَخَلْنَا عَلَيْهِ فِي دَارِهِ -وَهْوَ جَالِسٌ فِي ظِلِّ عُلِّيَّةٍ لَهُ مِنْ قَصَبٍ- فَجَلَسْنَا إِلَيْهِ، فَأَنْشَأَ أَبِي يَسْتَطْعِمُهُ الحَدِيثَ فَقَالَ: يَا أَبَا بَرْزَةَ، أَلَا تَرَى مَا وَقَعَ فِيهِ النَّاسُ؟ فَأَوَّلُ شَيْءٍ سَمِعْتُهُ تَكَلَّمَ بِهِ: إِنِّي احْتَسَبْتُ عِنْدَ اللهِ أَنِّي أَصْبَحْتُ سَاخِطًا عَلَى أَحْيَاءِ قُرَيْشٍ، إِنَّكُمْ يَا مَعْشَرَ الْعَرَبِ كُنْتُمْ عَلَى الْحَالِ الذِي عَلِمْتُمْ مِنَ الذِّلَّةِ وَالْقِلَّةِ وَالضَّلَالَةِ، وَإِنَّ اللهَ أَنْقَذَكُمْ بِالإِسْلَامِ وَبِمُحَمَّدٍ - ﷺ - حَتَّى بَلَغَ بِكُمْ مَا تَرَوْنَ، وَهَذِهِ الدُّنْيَا الَّتِي أَفْسَدَتْ بَيْنَكُمْ، إِنَّ ذَاكَ الذِي بِالشَّأْمِ وَاللهِ إِنْ يُقَاتِلُ إِلاَّ عَلَى الدُّنْيَا. [٧٢٧١ - فتح: ١٣/ ٦٨].\n\n٧١١٣ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاصِلٍ الأَحْدَبِ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ قَالَ: إِنَّ الْمُنَافِقِينَ الْيَوْمَ شَرٌّ مِنْهُمْ عَلَى عَهْدِ النَّبِيِّ - ﷺ -، كَانُوا يَوْمَئِذٍ يُسِرُّونَ، وَالْيَوْمَ يَجْهَرُونَ. [فتح: ١٣/ ٦١].\n\n٧١١٤ - حَدَّثَنَا خَلاَّدٌ، حَدَّثَنَا مِسْعَرٌ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ أَبِي الشَّعْثَاءِ، عَنْ حُذَيْفَةَ قَالَ: إِنَّمَا كَانَ النِّفَاقُ عَلَى عَهْدِ النَّبِيِّ - ﷺ -، فَأَمَّا الْيَوْمَ فَإِنَّمَا هُوَ الكُفْرُ بَعْدَ الإِيمَانِ. [فتح: ١٣/ ٦٩].","vol":"32","page":384},{"text":"ذكر فيه أحاديث:\nأحدها:\nحديث نَافِعٍ: لَمَّا خَلَعَ أَهْلُ المَدِينَةِ يَزِيدَ بْنَ مُعَاوِيَةَ جَمَعَ ابن عُمَرَ - ﵄ - حَشَمَهُ وَوَلَدَهُ فَقَالَ: إِنِّي سَمِعْتُ رسول الله - ﷺ - يقُولُ: \"يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ القِيَامَةِ\". وَإِنَّا قَدْ بَايَعْنَا هذا الرَّجُلَ عَلَى بيعة اللهِ وَرَسُولِهِ وَإِنِّي لَا أَعْلَمُ غَدْرًا (أَعْظَمَ) (^١) مِنْ أَنْ يُبَايعَ رَجُلٌ رجلًا عَلَى بَيْعِ اللهِ وَرَسُولِهِ، ثُمَّ يُنْصَبُ لَهُ القِتَال، وإِنِّي لَا أَعْلَمُ أَحَدًا مِنْكُمْ خَلَعَهُ وَلَا بَايَعَ فِي هذا الأَمْرِ إِلَّا كَانَتِ الفَيْصلَ بَيْنِي وَبَيْنَهُ.\nثانيها:\nحديث أَبِي المِنْهَال قَالَ فيه: حدثنا أحمد بن يونس، ثنا أبو شهاب -وهو عبد ربه بن نافع الحناط المدائني صاحب الطعام، اتفقا عليه وعلى عبد ربه بن سعيد بن قيس، وانفرد مسلم بأبي نعامة عبد ربه السعدي، وبعبد ربه أبي سعيد الشامي، عن أبي وَرَّاد، وانفرد أيضًا بأبي نعامة العدوي عمرو بن عيسى- عن عوف، عن أبي المنهال -واسمه سيار بن سلامة التميمي الحنظلي اليربوعي الرياحي، اتفقا عليه، وعلى أبي الحكم سيار بن أبي سيار، واتفقا أيضًا على أبي المنهال (عبد الرحمن) (^٢) بن مطعم عن ابن عباس والبراء وزيد بن أرقم قال: لَمَّا كَانَ ابن زِيَاد وَمَرْوَانُ بِالشَّامِ، وَوَثَبَ ابن الزُّبَيْرِ بِمَكَّةَ، وَوَثَبَ القُرَّاءُ بِالْبَصْرَةِ، فَانْطَلَقْتُ مَعَ أَبِي إلى أَبِي بَرْزَةَ الأَسْلَمِيِّ -واسمه\n_________\n(^١) من (ص ١)\n(^٢) في الأصل: (عبد ربه)، والمثبت من (ص ١)، وانظر: \"تهذيب الكمال\" ١٧/ ٤٠٦ (٣٩٥٨).","vol":"32","page":385},{"text":"نضلة بن عبيد- حَتَّى دَخَلْنَا عَلَيْهِ في دَارِهِ -وَهْوَ جَالِسٌ فِي ظِلِّ عُلِّيَّةٍ لَهُ مِنْ قَصَبٍ- فَجَلَسْنَا إِلَيْهِ، فَأَنْشَأَ أَبِي يَسْتَطْعِمُهُ الحَدِيثَ فَقَالَ: يَا أَبَا بَرْزَةَ، أَلَا تَرى مَا وَقَعَ فِيهِ النَّاسُ؟ فَأَوَّلُ شَيءٍ سَمِعْتُهُ تَكَلَّمَ بِهِ: إِنِّي احتسب عِنْدَ اللهِ أَنِّي أَصْبَحْتُ سَاخِطًا عَلَى أَحْيَاءِ قُرَيْشٍ، إنَّكُمْ يَا مَعْشَرَ العَرَبِ كُنْتُمْ عَلَى الحَالِ الذِي عَلِمْتُمْ مِنَ القلة والذلة وَالضَّلَالَةِ، وَإِنَّ اللهَ أَنْقَذَكُمْ بِالإِسْلَام وَبِمُحَمَّدٍ - ﷺ - حتَّى بَلَغَ بِكُمْ مَا تَرَوْنَ، وهذِه الدُّنْيَا التِي أَفْسَدَتْ بَيْنَكمْ، إِنَّ ذَاكَ الذِي بِالشَّأمِ والله (إِنْ) (^١) يُقَاتِلُ إِلَّا عَلَى الدُّنْيَا. وإن ذاك الذي بمكة والله إن يقاتل إلا على الدنيا وإن هؤلاء الذين بين أظهركم، والله ما يقاتلون إلا على الدنيا (^٢).\nالثالث:\nحديث أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ بْنِ اليَمَانِ قَالَ: إِنَّ المُنَافِقِينَ اليَوْمَ شَرٌّ مِنْهُمْ عَلَى عَهْدِ رسول الله - ﷺ -، كَانُوا يَوْمَئِذٍ يُسِرُّونَ، وَالْيَوْمَ يَجْهَرُونَ.\nوعن أبي الشعثاء، عن حذيفة قال: إنما كان النفاق على عهد النبي - ﷺ -، فأما اليوم فإنما هو الكفر بعد الإيمان.\n(الشرح) (^٣):\nمعنى الترجمة: إنما هو في خلع أهل المدينة يزيد بن معاوية ورجوعهم عن بيعته، وما قالوا له، وقالوا بغير حضرته خلاف ما قالوا\n_________\n(^١) في (ص ١): لن.\n(^٢) ورد بهامش الأصل: من قوله: فإن ذاك الذي بمكة .. إلى آخر الحديث ليس أحفظه ولا رأيته في أصل من أصولها. اهـ. [قلت: هذِه الزيادة مثبتة من رواية أبي ذر الهروي، كما في هامش\"اليونينية\" وانظر: \"فتح الباري\" ١٣/ ٦٩٠].\n(^٣) في الأصل: فصل، والمثبت من (ص ١).","vol":"32","page":386},{"text":"بحضرته، وذلك أن ابن عمر - ﵄ - بايعه فقال عنده بالطاعة لخلافته، ثم خشي على بنيه وحشمه النكث مع أهل المدينة حين نكثوا بيعة يزيد، فجمعهم ووعظهم، وأخبرهم أن النكث أعظم الغدر، وأما قول أبي برزة: إني أحتسب عند الله أني أصبحت ساخطًا على أحياء قريش، فوجه موافقته الترجمة: أن هذا قول لم يقله عند مروان بن الحكم حين بايعه، بل بايع واتبع ثم سخط ذلك لما بعد عنه، وكأنه أراد منه أن يترك ما (نوزع) (^١) فيه للآخرة؛ ولا يقاتل عليه، كما فعل عثمان، فلم يقاتل من نازعه، بل ترك ذلك لمن قاتله عليه، وكما فعل الحسن بن علي - ﵄ - حين ترك القتال لمعاوية (حين نازعه) (^٢) أمر الخلافة، فسخط أبو برزة من مروان؛ تمسكه بالخلافة والقتال عليها، فقد تبين أن قوله لأبي المنهال وابنه بخلاف ما قال لمروان حين بايع معه.\nفصل:\nوأما يمينه أن الذي بالشام إن يقاتل إلا على الدنيا وهو عبد الملك فوجهه أنه كان (يريد أن) (^٣) يأخذ بسيرة عثمان والحسن، وإنما يمينه على الذي بمكة يعني ابن الزبير، وإنه لما وثب (بمكة) (^٤) من بعد أن دخل فيما دخل فيه المسلمون جعله نكثا منه وحرصًا على الدنيا، وهو في هذِه أقوى رأيًا منه في الأولى، وكذلك القرَّاء بالبصرة؛ لأنه كان لا يرى\n_________\n(^١) في الأصل: ورع، والمثبت من (ص ١)، والسياق يقتضيه، وانظر: \"فتح الباري\" ١٣/ ٦٩.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) من (ص ١).","vol":"32","page":387},{"text":"الفتنة في الإسلام أصلًا فكان يرى أن يترك صاحب الأمر حقه لمن نازعه فيه؛ لأنه مأجور في ذلك، وممدوح بالإيثار على نفسه، وكان يريد من المقاتل له ألا يقتحم النار في قيامه، وتفريقه الجماعة وتشتيت الكلمة، ولا يكون سببًا لسفك الدماء واستباحة الحرم أخذًا بقوله - ﵇ -: \"إذا التقى المسلمان بسيفيهما فالقاتل والمقتول في النار\" (^١). فلم ير القتال البتة وخشي أن يقول في ابن الزبير شيئًا؛ لأنه كان من العبادلة بمكان، وما غير عليه في خلافته أنه استأثر بشيء من مال الله.\nفصل:\nوأما حديث حذيفة - ﵁ -، وقوله: إن المنافقين اليوم شر منهم على عهد رسول الله - ﷺ -؛ لأنهم كانوا يسرون قولهم فلا يتعدى شرهم إلى غيرهم، وأما اليوم فإنهم يجهرون بالنفاق ويعلنون بالخروج عن الجماعة ويورثون بينهم ويحزبونهم أحزابًا، فهم اليوم شر منهم حتى لا (يضرون) (^٢) بما يسرونه، غير أنهم لم يصرحوا بالكفر إنما هو النفث يلقونه من أفواههم، فكانوا يعرفون به، قال الحسن: لولا المنافقون ما توحشنا في الطرق ولولاهم ما انتصفنا من عدو.\nووجه موافقته للترجمة أن المنافقين بالجهر وإشهار السلاح على الناس هو القول بخلاف ما قالوه حين دخلوا في بيعة من بايعوه من الأئمة؛ لأنه لا يجوز أن يتخلف عن بيعة من بايعه الجماعة ساعة من الدهر؛ لأنها ساعة جاهلية، ولا جاهلية، في الإسلام، وقد قال تعالى: ﴿وَاعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعًا وَلَا تَفَرَّقُوا﴾ [آل عمران: ١٠٣] فالتفرق محرم في الإسلام وهو الخروج عن طاعة الأئمة.\n_________\n(^١) سلف برقم (٣١).\n(^٢) في (ص ١): يعصرون.","vol":"32","page":388},{"text":"فصل:\nوأما قول أبي برزة - ﵁ - واحتسابه وسخطه على أحياء قريش عند الله تعالى فكأنه قال: اللهم إني لا أرضى ما تصنع قريش من التقاتل على الخلافة، فاعلم ذلك من نيتي، وإني ساخط ذلك عليهم وأفعالهم واستباحتهم الدماء والأموال، فأراد أن يحتسب ما يعتقده من إنكار القتال في الإسلام عند الله أجرًا وذخرًا، فإنه لم يقدر من التغيير عليهم إلا بالقول والنية التي بها (أجزى) (^١) الله عباده.\nفصل:\nالحشم: الخدم ومن يغضب له، وهم الجماعة اللائذون بخدمته؛ سموا بذلك لأنهم يغضبون له، والحشمة الغضب، وحشمة: بفتح الحاء والشين المعجمة.\nوالفيصل: القاطعة التامة والياء زائدة فيعل من فصل الشيء إذا قطعه.\nوقوله: (على بيع الله ورسوله) أي: على شرط ما أمر الله ورسوله من البيعة، والبيعة: الصفقة من البيع، وذلك أن من بايع سلطانه فقد أعطاه (الطاعة) (^٢) وأخذ منه العطية فأشبهت البيعة الذي فيه المعاوضة من أخذ وعطاء، وقيل: أصله أن العرب كانت إذا بايعت تصافقت بالأكف عند العقد، وكذلك كانوا يفعلون إذا تحالفوا فشبهوا معاوضة (الولاة) (^٣) المتماسكة بالأيدي وسموها بيعة.\n_________\n(^١) في (ص ١): أجر.\n(^٢) في (ص ١): الله.\n(^٣) في الأصل: موالاة والمثبت من (ص ١).","vol":"32","page":389},{"text":"فصل:\n(في ظِل عُلِّيَّةٍ) أي: غرفة، وجمعها: علالي وهي فعيلة، وأصله عليوة، وأبدلت الواو ياء، وأدغمت؛ لأن هذِه الواو إذا سكن ما قبلها فتحت، كما نسب إلى الدلو دلوي وهي من علوت، وقال بعضهم: هي علية بالكسر على فعيلة، يجعلها من المضاعف قال: وليس في الكلام فعلية.\nفصل:\n(قوله) (^١) (يستطعمه الحديث) أي: يستطيبه ويرغب في أن يسمعه منه.\nوقوله: (إنما كان النفاق على عهد رسول الله - ﷺ -) أي: إنما دخلوا في الإسلام خوفًا، آمنوا بألسنتهم دون قلوبهم.\nوقوله: (فأما اليوم فإنما هو الكفر بعد الإيمان). يعني: هؤلاء ولدوا في الإسلام وعلى فطرته، فمن أظهر منهم كفرًا فهو مرتد، ولذلك اختلفت أحكام المنافقين والزنادقة والمرتدين؛ لأن المنافقين لم يكونوا مسلمين قط إلا بالإسلام، وهؤلاء ولدوا على فطرة الإسلام وفي الإسلام، فكانوا عليها حتى أحدثوا ما أحدثوا، وكان السلف يخشون على أنفسهم النفاق لما لا يكادون ينجون مما لا ينجى منه السر والمؤمن خاشٍ راجٍ.\n_________\n(^١) من (ص ١).","vol":"32","page":390},{"text":"<span data-type='title' id=toc-4214>٢٢ - باب لَا تَقُومُ السَّاعَةُ حَتَّى يُغْبَطَ أَهْلُ القُبُورِ</span>\n٧١١٥ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَمُرَّ الرَّجُلُ بِقَبْرِ الرَّجُلِ فَيَقُولُ: يَا لَيْتَنِي مَكَانَهُ». [انظر: ٨٥ - مسلم: ١٥٧ - فتح: ١٣/ ٧٤].\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَمُرَّ الرَّجُلُ بِقبْرِ الرَّجُلِ فَيَقُولُ: يَا لَيتَنِي مَكَانَهُ\".\nالشرح:\nالغبطة: تمني مثل حال المغبوط من غير إرادة زوالها عنه، وليس بحسد، تقول: غبطته أغبطه غبطًا وغبطة، وتغبط أهل القبور وتمني الموت عند ظهور الفتن إنما خوف ذهاب الدين؛ لغلبة الباطل وأهله وظهور المعاصي والمنكر، وروى ابن المبارك من حديث سعيد بن عبد العزيز عن ابن عبد ربه: أن أبا الدرداء كان إذا جاءه موت الرجل على الحال الصالحة قال: هنيئًا له ليتني بدله. فقالت له أم الدرداء: لم تقول هذا؟ (فقال: إن الرجل ليصبح مؤمنًا ويمسي كافرًا، قالت: وكيف؟ قال: يسلب إيمانه) (^١) وهو لا يشعر، فلأنا، لهذا (بالموت) (^٢) أغبط من هذا في الصوم والصلاة (^٣)، وقد روي عن النعمان بن بشير - ﵄ - مرفوعًا: \"إن بين يدي الساعة فتن كقطع الليل المظلم، يصبح الرجل فيها مؤمنًا ويمسي كافرًا، يبيع فيها أقوام دينهم\n_________\n(^١) ما بين القوسين غير موجود بالأصل، ولعله سقط، والمثبت من ابن بطال حيث ينقل المصنف.\n(^٢) من (ص ١).\n(^٣) \"الزهد\" لابن المبارك ص ٤٩٠ (١٣٩٦).","vol":"32","page":391},{"text":"بعرض من الدنيا يسير\" (^١).\nومن حديث الحسن عن رسول الله - ﷺ - قال: \"بين يدي الساعة فتن يموت فيها قلب الرجل كما يموت بدنه\" (^٢).\nوعن ابن مسعود - ﵁ - قال: سيأتي عليكم زمان لو وجد فيه أحدكم الموت يباع لاشتراه، وسيأتي عليكم زمان يغبط فيه الرجل بخفة الحاذ كما يغبط فيه بكثرة المال والولد (^٣). وأما من لم يخف فساد دينه وذهاب إيمانه فلا يتمنى الموت ذلك الزمان؛ لمشابهته بأهله وحرصه فيما دخلوا فيه، بل ذلك وقت يسود فيه أهل الباطل ويعلو فيه سفلة الناس وردالتهم (^٤) ويسود بالدنيا لكع بن لكع\".\nفصل:\nوفيه تمني الموت عند فساد الدين، وقد دعا به عمر - ﵁ - حيث قال: اللهم كبرت سنين وضعفت قوتي وانتشرت رعيتي فاقبضنى إليك غير مضيع ولا مفرط (^٥). وقال عمر بن عبد العزيز لبعض من كان يخلو معه: ادع لي بالموت.\n_________\n(^١) رواه أحمد ٤/ ٢٧٢، والحاكم ٣/ ٣٥١.\n(^٢) جزء من حديث رواه أحمد ٣/ ٤٥٣، والحاكم ٣/ ٥٢٥ عن الحسن عن الضحاك ابن قيس مرفوعًا.\n(^٣) رواه أبو عمرو الداني في \"السنن الواردة في الفتن\" ص ١٠٠ (١٨١).\n(^٤) في (ص ١): ورذائلهم.\n(^٥) رواه مالك في \"الموطأ\" ص ٥١٤، وعبد الرزاق ١١/ ٣١٥، والحاكم ٣/ ٩١.","vol":"32","page":392},{"text":"<span data-type='title' id=toc-4215>٢٣ - باب تَغْيِيرِ الزَّمَانِ حَتَّى تُعْبَدَ الأَوْثَانَ</span>\n٧١١٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ قَالَ: قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ أَخْبَرَنِي أَبُو هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تَضْطَرِبَ أَلَيَاتُ نِسَاءِ دَوْسٍ عَلَى ذِي الْخَلَصَةِ». وَذُو الْخَلَصَةَ طَاغِيَةُ دَوْسٍ التِي كَانُوا يَعْبُدُونَ فِي الجَاهِلِيَّةِ. [مسلم: ٢٩٠٦ - فتح: ١٣/ ٧٦].\n\n٧١١٧ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنِي سُلَيْمَانُ، عَنْ ثَوْرٍ، عَنْ أَبِي الغَيْثِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ رَجُلٌ مِنْ قَحْطَانَ يَسُوقُ النَّاسَ بِعَصَاهُ». [انظر: ٣٥١٧ - مسلم: ٢٩١٠ - فتح: ١٣/ ٧٦].\nذكر فيه حديث أبي هُرَيْرَةَ - ﵁ - قال: سمعت رَسُولَ اللهِ - ﷺ - يقول: \"لَا تَقُومُ السَّاعَةُ حَتَّى تَضْطَرِبَ أَلَيَاتُ نِسَاءِ دَوْسٍ عَلَى ذِي الخَلَصَةِ\". وَذُو الخَلَصَةِ طَاغِيَةُ دَوْسٍ التِي كَانُوا يَعْبُدُونَ فِي الجَاهِلِيَّةِ.\nوحديث أَبِي الغَيْثِ سالم مولى ابن مطيع، عَنْ أَبِي هُرَيْرَةَ أيضًا - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ رَجُلٌ مِنْ قَحْطَانَ يَسُوقُ النَّاسَ بِعَصَاهُ\".\nالشرح:\nالحديث الأول ظاهر فيما ترجم له، وذكر مسلم في كتابه ما يبينه من حديث عائشة - ﵂ - قالت: سمعت رسول الله - ﷺ - يقول: \"لا يذهب الليل والنهار حتى تعبد اللات والعزى\". فقلت: يا رسول الله، إن كنت لأظن حين أنزل الله ﴿هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ﴾ إلى قوله: ﴿وَلَوْ كَرِهَ الْمُشْرِكُونَ﴾ [الصف: ٩] أن ذلك تام (^١).\nقال: \"إنه سيكون من ذلك ما شاء الله، ثم يبعث الله ريحًا طيبة،\n_________\n(^١) كذا في الأصل وفي \"صحيح مسلم\": أن ذلك تامًّا.","vol":"32","page":393},{"text":"فتوفى كل من في قلبه مثقال حبة (من) (^١) خردل من إيمان، فيبقى من لا خير فيه، فيرجعون إلى دين آبائهم\" (^٢).\nوهذِه الأحاديث وما جانسها معناها الخصوص، وليس المراد بها أن الدين ينقطع كله في جميع أقطار الأرض حتى لا يبقى منه شيء؛ لأنه قد ثبت عنه - ﷺ - أن الإسلام يبقى إلى قيام الساعة إلا أنه يضعف ويعود غريبًا كما بدأ.\nوروى حماد بن سلمة عن قتادة عن مطرف، عن عمران بن حصين قال: قال النبي - ﷺ -: \"لا تزال طائفة من أمتي يقاتلون على الحق ظاهرين حتى يقاتل آخرهم المسيح الدجال\" (^٣).\nوكان مطرف يقول: هم أهل الشام، فبين في هذا الخبر خصوصية سائر الأخبار التي خرجت مخرج العموم، وصفة الطائفة التي على الحق مقيمة إلى قيام الساعة أنها ببيت المقدس دون سائر البقاع، فبهذا تأتلف الأخبار ولا تتعارض، وقد سلف هذا في كتاب العلم في باب: من يرد الله به خيرًا يفقهه في الدين (^٤)، فإن قلت: فما وجه حديث القحطاني الذي يسوق الناس بعصاه هنا. وقد قال الإسماعيلي: إنه ليس من (ترجمة) (^٥) الباب في شيء. قلت: أجاب عنه المهلب بأن وجهه أنه\n_________\n(^١) من (ص ١).\n(^٢) رواه مسلم برقم (٢٩٠٧) كتاب: الفتن، باب: لا تقوم الساعة حتى تعبد دوس ذا الخلصة.\n(^٣) رواه أبو داود (٢٤٨٤)، وأحمد ٤/ ٤٣٧، والحاكم ٢/ ٧١، وقال: صحيح على شرط مسلم ولم يخرجاه، وصححه الألباني في \"الصحيحة\" (١٩٥٩).\n(^٤) سلف برقم (٧١).\n(^٥) في الأصل: جهة، والمثبت من (ص ١).","vol":"32","page":394},{"text":"إذا قام رجل من قحطان ليس من فخذ النبوة ولا من رهط الشرف الذين جعل الله فيهم الخلافة فذلك من أكثر تغير الزمان، وتبديل أحوال الإسلام، وأن يطاع في الخلافة، وأن يطاع في الدين من ليس أهل لذلك (^١).\nفصل:\nسلف ذكر القحطاني وإنكار معاوية ذكره، وذو الخلصة ضبطه عبد الملك بن هشام وابن إسحاق بفتح اللام والخاء، وضبطه غيره بضمهما كما سلف في موضعه، ووقع في كتاب مسلم أنه كان يقال له: الكعبة اليمانية والشامية (^٢)، وهو مشكل ومعناه: ذو (^٣) الخلصة كان يقال له: الكعبة اليمانية، والكعبة الشامية البيت الحرام. فزيادته له في الحديث سهو، وبإسقاطه يصح المعنى، قاله بعض المحدثين، وهو في \"جامع البخاري\" بإسقاط له، وأما السهيلي فقال: ليس هو بسهو عندي، وإنما معناه كان يقال: له، أي: يقال من أجله الكعبة الشامية للكعبة، وهو الكعبة اليمانية، و(له) بمعنى: (لأجله) (^٤) لا ينكر في العربية.\nقال عمر بن أبي ربيعة:\nوقمير بدا لنا آخر الليل قد … (لاح) (^٥) قالت له الفتاتان قوما (^٦)\n_________\n(^١) انظر: \"شرح ابن بطال\"١٠/ ٦٠.\n(^٢) مسلم (٢٤٧٦) كتاب: فضائل الصحابة، باب: من فضائل جرير بن عبد الله.\n(^٣) في (ص ١): أن ذا.\n(^٤) في (ص ١): من أجله.\n(^٥) ليست في الأصل، والمثبت من \"الروض الأنف\".\n(^٦) \"الروض الأنف\" ١/ ١٠٩.","vol":"32","page":395},{"text":"وذو الخلصة: بيت لدوس وجعل مكانه مسجدًا بالعيلاء من أرض خثعم فيما ذكره أبو عبيد: والخلصة في اللغة نبت طيب الريح يتعلق بالشجر، له حب كعنب الثعلب، وجمع الخلصة: خلص قاله أبو حنيفة في \"نباته\" وأوضحه، وذكر أبو الفرج الأصبهاني في كتابه: أن امرأ القيس بن حجر حين وتره بنو أسد بقتل أبيه استقسم عند ذي الخلصة بثلاثة أزلام الزاجر والآمر والمريض فخرج له الزاجر فسب الصنم ورماه بالحجارة وقال له:\nاعضض بظر أمك ثم قال:\nلو كنت يا ذا الخلص الموتورا … ذويَّ وكان شيخك المبتورا\nلم تنه عن قتل العداة زورا\nقال: فلم يستقسم عنده أحد بعد حتى جاء الإسلام فهدمه جرير البجلي قبل وفاة رسول الله - ﷺ - بشهرين (^١).\nفصل:\n(أليات) بفتح الألف والسلام مثل صلوات وهذا إخبار منه - ﵇ - بما يكون في آخر الزمان يريد أن نساء دوس يركبن الدواب إلى هذِه الطاغية من البلدان فهو اضطراب ألياتهن، والألية، بفتح الهمزة، ولا يقال بكسرها، ولا لية فإذا ثنيت قلت أليان ولا يخلفه التاء، ويقال: رجل آلي أي: عظيم الألية والمرأة عجزاء، ولا يقال: ألياء (^٢).\n_________\n(^١) انظر: \"سيرة ابن هشام\" ١/ ٩١.\n(^٢) ورد بهامش الأصل: في \"الصحاح\": وبعضهم يقوله [انظر: \"الصحاح\" ٦/ ٢٢٧٠ - ٢٢٧١].","vol":"32","page":396},{"text":"<span data-type='title' id=toc-4216>٢٤ - باب خُرُوجِ النَّارِ</span>\nوَقَالَ أَنَسٌ - ﵁ - قَالَ النَّبِيُّ - ﷺ -: «أَوَّلُ أَشْرَاطِ السَّاعَةِ نَارٌ تَحْشُرُ النَّاسَ مِنَ المَشْرِقِ إِلَى المَغْرِبِ». [انظر: ٣٣٢٩].\n\n٧١١٨ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ سَعِيدُ بْنُ المُسَيَّبِ: أَخْبَرَنِي أَبُو هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تَخْرُجَ نَارٌ مِنْ أَرْضِ الْحِجَازِ تُضِيءُ أَعْنَاقَ الإِبِلِ بِبُصْرَى» [مسلم: ٢٩٠٢ - فتح: ١٣/ ٧٨].\n\n٧١١٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ سَعِيدٍ الكِنْدِيُّ، حَدَّثَنَا عُقْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ جَدِّهِ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُوشِكُ الْفُرَاتُ أَنْ يَحْسِرَ عَنْ كَنْزٍ مِنْ ذَهَبٍ، فَمَنْ حَضَرَهُ فَلَا يَأْخُذْ مِنْهُ شَيْئًا».\nقَالَ عُقْبَةُ: وَحَدَّثَنَا عُبَيْدُ اللهِ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ إِلاَّ أَنَّهُ قَالَ: «يَحْسِرُ عَنْ جَبَلٍ مِنْ ذَهَبٍ». [مسلم: ٢٨٩٤ - فتح: ١٣/ ٧٨].\nثم ساق من حديث أبي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى تَخْرُجَ نَارٌ مِنْ أَرْضِ الحِجَازِ تُضِيءُ أَعْنَاقَ الابِلِ بِبُصْرى\".\nوحديث عُبَيْدِ اللهِ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ جَدِّهِ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يُوشِكُ الفُرَاتُ أَنْ يَحْسِرَ عَنْ كَنْزٍ مِنْ ذَهَبٍ، فَمَنْ حَضَرَ فَلَا يَأْخُذْ مِنْهُ شَيْئًا\".\nوعن عُبَيْدُ اللهِ، ثَنَاَ أَبُو الزّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. مِثْلَهُ إِلَّا أَنَّهُ قَالَ: \"يَحْسِرُ عَنْ جَبَلٍ مِنْ ذَهَبٍ\".\nالشرح:\nحديث أنس الأول أخرجه في مناقب الأنبياء عن ابن سلام، عن","vol":"32","page":397},{"text":"الفزاري، عن حميد، عن أنس - ﵁ -، وروى حميد المروزي، عن عبد الوهاب: ثنا عبيد الله بن عمر، عن نافع، عن ابن عمر، عن كعب قال: تخرج نار من قبل اليمن تحشر الناس تغدوا معهم إذا غدوا، وتقيل معهم إذا قالوا، وتروح معهم إذا راحوا، فإذا سمعتم بها فأخرجوا إلى الشام (^١). وكل ما ذكرناه في هذِه الأحاديث من الأشراط فهي علامات قيام الساعة كخروج النار، ومعناها واحد، وقد جاء في حديث أن النار آخر أشراط الساعة. ورواه ابن عيينة عن فرات القزاز، عن أبي الطفيل، عن أبي سريحة حذيفة بن أسيد قال: أشرف علينا رسول الله - ﷺ - من غرفة فقال: \"ما تذكرون؟ \" قلنا: نتذاكر الساعة. قال: \"فإنها لا تقوم حتى تكون عشر آيات: الدجال، والدخان، والدابة، وطلوع الشمس من مغربها، ويأجوج ومأجوج، ونزول عيسى، وثلاثة خسوف؛ خسف: بالمشرق؛ وخسف بالمغرب، وخسف بجزيرة العرب، وآخر ذلك نار تخرج من اليمن تطرد الناس إلى محشرهم\" (^٢).\nوذكر ابن أبي شيبة: ثنا محمد بن بشر، عن أبي حيان، عن أبي زرعة، عن عبد الله بن عمر مرفوعًا: \"أول الآيات (خروجًا) (^٣) طلوع الشمس من مغربها، وخروج الدابة على الناس ضحى وأيهما كانت قبل صاحبتها فالأخرى على إثرها قريبًا\" (^٤).\n_________\n(^١) رواه نعيم بن حماد في \"الفتن\"عن ابن وهب، عن عبد الله بن عمر به.\n(^٢) رواه مسلم برقم (٢٩٠١/ ٣٩) كتاب: الفتن، باب: في الآيات التي تكون قبل الساعة.\n(^٣) من (ص ١).\n(^٤) \"رواه ابن أبي شيبة\" ٧/ ٤٦٧ (٣٧٢٧٧).","vol":"32","page":398},{"text":"وحديث أنس أصح من هذِه الأحاديث، وقد روى حماد بن سلمة عن أبي المهزم يزيد بن سفيان -وهو ضعيف- عن أبي هريرة - ﵁ - قال: خروج الآيات كلها في ثمانية أشهر (^١). وقال أبو العالية: الآيات كلها في ستة أشهر.\nفصل:\nقال ابن التين: يريد بقوله: \"أول أشراط الساعة .. \" إلى آخره أنها تخرج من اليمن حتى تؤديهم إلى بيت المقدس، والأشراط: العلامات، واحدها: شرط بفتح الشين والراء. ووجه حديث ابن عمر - ﵁ - أول الآيات (خروجًا) (^٢) طلوع الشمس من مغربها: إذا دنت الساعة وتقاربت علاماتها، فجائز أن يقال لكل واحدة أول؛ لتقارب بعضه من بعض، وتقارب الزمن من انطواء السنين بقرب السنة والشهر والجمعة، وتقصر عما كانت، قاله كله أبو عبد الملك، وقيل اقتراب الزمن إذا دنا قيام الساعة.\nفصل:\nوقوله: \"تضيء أعناق الإبل ببصرى\" يعني: من آخرها، تبلغ إلى الإبل التي تكون ببصرى وهي من أرض الشام، تقول العرب: أصاب النار، وأصاب النارُ غيرها، ويوشك أي: يسرع، ويحسر: يكشف.\nوقوله: (\"فلا يأخذ منه شيئًا\"). يريد؛ لأنه للمسلمين؛ فلا يؤخذ إلا بحقه ومن أخذه وكنز المال ندم لأخذه مالا ينفعه، وإذا ظهر جبل من ذهب كثر الذهب فلم يرد.\n_________\n(^١) السابق ٧/ ٥٠٧ (٣٧٦٠٠).\n(^٢) من (ص ١).","vol":"32","page":399},{"text":"فصل:\nعبيد الله هو ابن عمر بن حفص بن عاصم بن عمر بن الخطاب، أمه فاطمة بنت عمر بن عاصم (بن عمر) (^١) وأم ابنته ميمونة بنت داود بن كليب، أخي خبيب ابني يساف (^٢)، وخبيب هو ابن عبد الرحمن بن عبد الله بن خبيب بن يساف، قاله ابن سعد (^٣)، وكان لخبيب ابنان عبد الله وعبد الرحمن، وقوله: (عن جده) الضمير يعود إلى عبيد الله بن عمر بن حفص بن عاصم الراوي عن خبيب، بالخاء المعجمة.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"تهذيب الكمال\" ١٩/ ١٢٤.\n(^٣) \"الطبقات الكبرى\" ٥/ ٢٧٠.","vol":"32","page":400},{"text":"<span data-type='title' id=toc-4217>٢٥ - باب</span>\n٧١٢٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنَا مَعْبَدٌ، سَمِعْتُ حَارِثَةَ بْنَ وَهْبٍ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «تَصَدَّقُوا، فَسَيَأْتِى عَلَى النَّاسِ زَمَانٌ يَمْشِي الرَّجُلُ بِصَدَقَتِهِ فَلَا يَجِدُ مَنْ يَقْبَلُهَا».\nقَالَ مُسَدَّدٌ: حَارِثَةُ أَخُو عُبَيْدِ اللهِ بْنِ عُمَرَ لأُمِّهِ. [مسلم:١٠١١ - فتح: ١٣/ ٨١].\n\n٧١٢١ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تَقْتَتِلَ فِئَتَانِ عَظِيمَتَانِ، يَكُونُ بَيْنَهُمَا مَقْتَلَةٌ عَظِيمَةٌ، دَعْوَتُهُمَا وَاحِدَةٌ، وَحَتَّى يُبْعَثَ دَجَّالُونَ كَذَّابُونَ قَرِيبٌ مِنْ ثَلَاثِينَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ اللهِ، وَحَتَّى يُقْبَضَ الْعِلْمُ، وَتَكْثُرَ الزَّلَازِلُ، وَيَتَقَارَبَ الزَّمَانُ، وَتَظْهَرَ الفِتَنُ وَيَكْثُرَ الْهَرْجُ وَهْوَ القَتْلُ، وَحَتَّى يَكْثُرَ فِيكُمُ المَالُ فَيَفِيضَ حَتَّى يُهِمَّ رَبَّ الْمَالِ مَنْ يَقْبَلُ صَدَقَتَهُ، وَحَتَّى يَعْرِضَهُ فَيَقُولَ الَّذِي يَعْرِضُهُ عَلَيْهِ: لَا أَرَبَ لِي بِهِ. وَحَتَّى يَتَطَاوَلَ النَّاسُ فِي الْبُنْيَانِ، وَحَتَّى يَمُرَّ الرَّجُلُ بِقَبْرِ الرَّجُلِ\nفَيَقُولُ: يَا لَيْتَنِي مَكَانَهُ. وَحَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا طَلَعَتْ وَرَآهَا النَّاسُ -يَعْنِي - آمَنُوا أَجْمَعُونَ، فَذَلِكَ حِينَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ نَشَرَ الرَّجُلَانِ ثَوْبَهُمَا بَيْنَهُمَا فَلَا يَتَبَايَعَانِهِ وَلَا يَطْوِيَانِهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدِ انْصَرَفَ الرَّجُلُ بِلَبَنِ لِقْحَتِهِ فَلَا يَطْعَمُهُ، وَلَتَقُومَنَّ السَّاعَةُ وَهْوَ يُلِيطُ حَوْضَهُ فَلَا يَسْقِى فِيهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ رَفَعَ أُكْلَتَهُ إِلَى فِيهِ فَلَا يَطْعَمُهَا». [انظر: ٨٥ - مسلم: ١٥٧، ٢٩٥٤ - فتح: ١٣/ ٨١].\nذكر فيه حديث حَارِثَةَ بْنِ وَهْبٍ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"تَصَدَّقُوا، فَسَيَأْتِي عَلَى النَّاسِ زَمَان يَمْشِي الرَّجُلُ بِصَدَقَتِهِ فَلَا يَجِدُ (أحدًا) (^١) يَقْبَلُهَا\".\n_________\n(^١) في (ص ١): من.","vol":"32","page":401},{"text":"قال مسدد: حارثة أخو عبيد الله بن عمر لأمه.\nوحديث أبي الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ حَتَّى تَقْتَتِلَ فِئَتَانِ (عَظِيمَتَانِ) (^١)، يَكُونُ بَيْنَهُمَا مَقْتَلَةٌ عَظِيمَةٌ، دعواهما وَاحِدَةٌ، وَحَتَّى يُبْعَثَ دَجَّالُونَ كذَّابُونَ قَرِيبٌ مِنْ ثَلَاثِينَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ اللهِ، وَحَتَّى يُقْبَضَ العِلْمُ، وَتَكْثُرَ الزَّلَازِلُ، وَيَتَقَارَبَ الزَّمَانُ\". الحديث بطوله.\nوقد سلف مختصرًا من هذا الوجه قبل الإكراه بلفظ: \"لا تقوم الساعة حتى تقتتل فئتان دعواهما واحدة\" (^٢) ومعنى: (\"دعواهما واحدة\"). أي: يدعيان الإسلام، وتتأول كل فرقة أنها محقة وهي كذلك لتأويلها.\nوقوله: (\"يقبض العلم\"). أي: يموت حاملوه، ومعنى: (\"لا أرب لي فيه\"). لا حاجة، وقوله: \"يتطاول الناس في البنيان\". يريد أهل البادية، وقوله: \"يُليط حوضه\". أي: يصلحه ويطينه، كذا وقع رباعيًّا من ألاط، وكان عمر يليط أولاد الجاهلية بآبائهم، وفي رواية: لمن ادعاهم في الإسلام (^٣). أي: يلحقهم به، من ألاطه يليط إذا ألصقه به ولاط حُبُه بقلبي يليط ويلوط ليطًا ولوطًا لياطة، وهو أليط بالقلب وألوط، وعبارة الجوهري: لطت الحوض بالطين لوطًا أي: طينته (^٤)، وفي \"غريبي الهروي\": كل شيء لصق بشيء فقد لاط به يلوط لوطًا\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٦٩٣٥) كتاب: استتابة المرتدين، باب: قول النبي - ﷺ -: \"لا تقوم الساعة حتى تقتتل فئتان، دعواهما واحدة\".\n(^٣) رواه مالك في \"الموطأ\" ص ٤٦١، والبيهقي في \"السنن الكبرى\" ١٠/ ٢٦٣.\n(^٤) \"الصحاح\" ٣/ ١١٥٨ مادة: (لوط).","vol":"32","page":402},{"text":"ويليط ليطًا، فهو يصح على هذا، وبكون بفتح الياء لكنهم رووه بضمها (^١)، وروى (القزاز) (^٢): أن يليط كفه.\nفصل:\nوقولة في آخر الزمان: \"وقد رفع أكلته إلى فيه فلا يطعمها\". هو بضم الهمزة، والأكلة بالضم: اللقمة، وبالفتح المرة الواحدة حتى يشبع. قال ابن التين: وقرأناه بضم الهمزة، يعني: اللقمة.\nوقوله: \"ولتقومن الساعة وقد انصرف الرجل بلبن لقحته\"، وهو بكسر اللام، وكذا ضبطه الدمياطي، وقال ابن التين: رويناه بالفتح، والذي في كتب أهل اللغة بالكسر على أن في \"الغريبين\" عن ابن السكيت لِقحةٌ، ولَقحة (^٣)، وفي \"الصحاح\": اللقحة: اللقوح قال عن أبي عمرو: وإذا فتحت فهي لقوح بالفتح شهرين أو ثلاث ثم هى لبون بعد ذلك (^٤).\nفصل:\nهذا كله إخبار منه - ﵇ - بما يفجأ الناس (حتى) (^٥) لا يتم أحد ما ييدأه من نشره الثوب فلا يطوى، وليط الحوض، فتعاجله الساعة قبل تمامه، وأقرب من ذلك رفع اللقمة إلى فيه قبل أن يطعمها.\n_________\n(^١) انظر: \"النهاية في غريب الحديث\" ٤/ ٢٧٧.\n(^٢) غير واضحة بالأصل، والمثبت من (ص ١).\n(^٣) انظر: \"النهاية في غريب الحديث\" ٤/ ٢٦٢.\n(^٤) \"الصحاح\" ١/ ٤٥١، مادة: (لقح).\n(^٥) من (ص ١).","vol":"32","page":403},{"text":"<span data-type='title' id=toc-4218>٢٦ - باب ذِكْرِ الدَّجَّالِ</span>\n٧١٢٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي قَيْسٌ قَالَ: قَالَ لِي المُغِيرَةُ بْنُ شُعْبَةَ: مَا سَأَلَ أَحَدٌ النَّبِيَّ - ﷺ - عَنِ الدَّجَّالِ مَا سَأَلْتُهُ، وَإِنَّهُ قَالَ لِي: «مَا يَضُرُّكَ مِنْهُ.؟». قُلْتُ: لأَنَّهُمْ يَقُولُونَ: إِنَّ مَعَهُ جَبَلَ خُبْزٍ وَنَهَرَ مَاءٍ. قَالَ: «هُوَ أَهْوَنُ عَلَى اللهِ مِنْ ذَلِكَ». [مسلم: ٢١٥٢ - فتح: ١٣/ ٨١].\n\n٧١٢٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أُرَاهُ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَعْوَرُ عَيْنِ اليُمْنَى كَأَنَّهَا عِنَبَةٌ طَافِيَةٌ». [انظر: ٣٠٥٧ - مسلم: ١٦٩ - فتح: ١٣/ ٩٠].\n\n٧١٢٤ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ النَّبِيُّ - ﷺ قال: «يَجِيءُ الدَّجَّالُ حَتَّى يَنْزِلَ فِي نَاحِيَةِ الْمَدِينَةِ، ثُمَّ تَرْجُفُ الْمَدِينَةُ ثَلَاثَ رَجَفَاتٍ، فَيَخْرُجُ إِلَيْهِ كُلُّ كَافِرٍ وَمُنَافِقٍ». [انظر: ١٨٨١ - مسلم: ٢٩٤٣ - فتح: ١٣/ ٩٠]\n\n٧١٢٥ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَدْخُلُ الْمَدِينَةَ رُعْبُ الْمَسِيحِ الدَّجَّالِ، وَلَهَا يَوْمَئِذٍ سَبْعَةُ أَبْوَابٍ، عَلَى كُلِّ بَابٍ مَلَكَانِ». [انظر: ١٨٧٩ - فتح: ١٣/ ٩٠].\n\n٧١٢٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، حَدَّثَنَا مِسْعَرٌ، حَدَّثَنَا\nسَعْدُ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَدْخُلُ المَدِينَةَ\nرُعْبُ الْمَسِيحِ الدَّجَّال، ولَهَا يَوْمَئِذٍ سَبْعَةُ أَبْوَابٍ، عَلَى كُلِّ بَابٍ مَلَكَانِ».\nقَالَ: وَقَالَ ابْنُ إِسْحَاقَ، عَنْ صَالِحِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ قَالَ: قَدِمْتُ الْبَصْرَةَ فَقَالَ لِي أَبُو بَكْرَةَ: سَمِعْتُ النَّبِيَّ - ﷺ - بِهَذَا. [انظر: ١٨٧٩ - فتح: ١٣/ ٩٠].\n\n٧١٢٧ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ عَنْ صَالِحٍ، عَنِ ابْنِ","vol":"32","page":404},{"text":"شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: قَامَ رَسُولُ اللهِ - ﷺ - فِي النَّاسِ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ ذَكَرَ الدَّجَّالَ فَقَالَ: «إِنِّي لأُنْذِرُكُمُوهُ، وَمَا مِنْ نَبِيٍّ إِلاَّ وَقَدْ أَنْذَرَهُ قَوْمَهُ، وَلَكِنِّي سَأَقُولُ لَكُمْ فِيهِ قَوْلًا لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ، إِنَّهُ أَعْوَرُ، وَإِنَّ اللهَ لَيْسَ بِأَعْوَرَ». [انظر: ٣٠٥٧ - مسلم: ١٦٩ (سيأتي بعد حديث ٢٩٣١) - فتح: ١٣/ ٩٠].\n\n٧١٢٨ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بَيْنَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعَرِ يَنْطُفُ -أَوْ يُهَرَاقُ- رَأْسُهُ مَاءً قُلْتُ: مَنْ هَذَا؟ قَالُوا: ابن مَرْيَمَ. ثُمَّ ذَهَبْتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ جَسِيمٌ أَحْمَرُ جَعْدُ الرَّأْسِ أَعْوَرُ الْعَيْنِ، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ قَالُوا: هَذَا الدَّجَّالُ. أَقْرَبُ النَّاسِ بِهِ شَبَهًا ابن قَطَنٍ». رَجُلٌ مِنْ خُزَاعَةَ. [انظر: ٣٤٤٠ - مسلم: ١٦٩، ١٧١ - فتح: ١٣/ ٩٠]\n\n٧١٢٩ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَسْتَعِيذُ فِي صَلَاتِهِ مِنْ فِتْنَةِ الدَّجَّالِ. [انظر: ٣٤٤٠ - مسلم: ٥٨٧ - فتح: ١٣/ ٩٠].\n\n٧١٣٠ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ عَبْدِ الْمَلِكِ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ فِي الدَّجَّالِ: «إِنَّ مَعَهُ مَاءً وَنَارًا، فَنَارُهُ مَاءٌ بَارِدٌ، وَمَاؤُهُ نَارٌ». قَالَ أَبُو مَسْعُودٍ: أَنَا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -. [انظر:- مسلم: ٢٩٣٤، ٢٩٣٥ -\nفتح: ١٣/ ٩٠].\n\n٧١٣١ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَا بُعِثَ نَبِيٌّ إِلاَّ أَنْذَرَ أُمَّتَهُ الأَعْوَرَ الْكَذَّابَ، أَلَا إِنَّهُ أَعْوَرُ وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ، وَإِنَّ بَيْنَ عَيْنَيْهِ مَكْتُوبٌ كَافِرٌ». فِيهِ أَبُو هُرَيْرَةَ وَابْنُ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٧٤٠٨ - مسلم: ٢٩٣٣ - فتح: ١٣/ ٩١]\nذكر فيه أحاديث:","vol":"32","page":405},{"text":"أحدها:\nحديث المُغِيرَةِ بْنِ شُعْبَةَ قال: مَا سأَلَ أَحَدٌ النَّبِيَّ - ﷺ - عَنِ الدَّجَّالِ مَا سأَلْتُهُ، وإِنَّهُ قَالَ لِي: \"مَا يَضرُّكَ مِنْهُ؟ \". قُلْتُ: إنهم يَقُولُونَ: إِنَّ مَعَهُ جَبَلَ خُبْزٍ وَنَهَرَ مَاءٍ. قَالَ: \"هُوَ أَهْوَنُ عَلَى اللهِ مِنْ ذَلِكَ\".\nثانيها:\nحديث نَافِعٍ، عَنِ ابن عُمَرَ - ﵄ - (أُرَاهُ) (^١)، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"هو أَعْوَرُ عَيْنِ اليُمْنَي كأنّهَا عِنبَةٌ طَافِيَةٌ\".\nثالثها:\nحديث أَنَسِ - ﵁ - أن النَّبِيُّ - ﷺ -: \"يَجِيءُ الدَّجَّالُ حَتَّى يَنْزِلَ فِي نَاحِيَةِ المَدِينَةِ، ثُمَّ ترْجُفُ المَدِينَةُ ثَلَاثَ رَجَفَاتٍ فَيَخْرُجُ إِلَيْهِ كلّ كافِرٍ وَمُنَافِقٍ\".\nرابعها:\nحديث أَبِي بَكْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"لَا يدخلُ المَدِينَةَ رُعْبُ (الْمَسِيح) (^٢) الدَّجَّالِ، وَلَهَا يَوْمَئِذٍ سَبْعَةُ أَبْوَابِ، عَلَى كلِّ بَابِ فيها مَلَكَانِ\".\nخامسها:\nحديث ابن عُمَرَ - ﵄ - قَالَ: قَامَ النبي - ﷺ - فِي النَّاسِ فَأَثْنَي عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ ذَكَرَ الدَّجَّالَ فَقَالَ: \"إِنِّي لأنذِرُكُمُوهُ، وَمَا مِنْ نَبِيٍّ إِلَّا وَقَدْ أنْذَرَهُ قَوْمَهُ، وَلَكِنِّي سَأقولُ لَكُمْ فِيهِ قَوْلًا لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ، إِنَّهُ أَعْوَرُ، وَإِنَّ اللهَ لَيْسَ بِأَعْوَرَ\".\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"32","page":406},{"text":"وفي لفظ: \"بَيْنَا أَنَا (رأيتني) (^١) أَطُوفُ بِالْكَعْبَةِ فَإِذَا رَجُلٌ آدَمُ سْبطُ الشَّعَرِ يَنْطُفُ -أَوْ يُهَرَاقُ- رَأسُهُ مَاءً، قُلْتُ: مَنْ هذا؟ قَالُوا: ابن مَرْيَمَ. ثُمَّ ذَهَبْتُ أَلْتَفِتُ، فَإذَا رَجُلٌ جَسِيمٌ أَحْمَرُ جَعْدُ الرَّأْسِ أَعْوَرُ العَيْنِ، كَأَنَّ عَينَهُ عِنَبَةٌ طَافِيَةٌ قَالُوا هذا الدَّجَّالُ. أَقْرَبُ النَّاسِ بِهِ شَبَهًا ابن قَطَنٍ\". رَجُلٌ مِنْ خُزَاعَةَ.\nسادسها:\nحديث عَائِشَةَ - ﵂ - قَالَتْ: سَمِعْتُ رَسُول اللهِ - ﷺ - يَسْتَعِيذُ فِي صَلَاتِهِ مِنْ فِتْنَةِ الدَّجَّال.\nسابعها:\nحديث حُذَيْفَةَ - ﵁ -، عَنْ رسول الله - ﷺ - قَال فِي الدَّجَّالِ: \"إِنَّ مَعَهُ مَاءً وَنَارًا، فَنَارُهُ مَاءٌ بَارِدٌ، وَمَاؤُهُ نَارٌ\". قَال ابن مَسْعُود - ﵁ -: أَنَا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -.\nثامنها:\nحديث أَنَسٍ - ﵁ - قَالَ: قَال النَّبِيُّ - ﷺ -: \"مَا بُعِثَ نَبِيٌ إِلَّا أَنْذَرَ أُمَّتَهُ الأَعْوَرَ الكَذَّابَ، أَلَا إِنَّهُ أَعْوَرُ وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ، وَإِنَّ بَيْنَ عَيْنَيْهِ مَكتُوبًا كَافِرٌ، مكتوب ك ف ر\". فِيهِ أَبُو هُرَيْرَةَ وَابْنُ عَبَّاسٍ - ﵁ -، عَنِ النَّبِيِّﷺ -.\nالشرح:\nههنا أسولة.\nأحدها: ما معنى قوله - ﵇ -: \"ترجف المدينة ثلاث رجفات\". وقد قال في حديث أبي بكرة: \"إنه لا يدخل المدينة رعب (الدجال) \"؟ (^٢).\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): المسيخ.","vol":"32","page":407},{"text":"قلت: أجاب عنه المهلب: بأنها ليست من رعبه ولا من خوفه، وإنما ترجف لمن يتشوق إليه من المنافقين، فيخرجهم أهل المدينة، كما قال - ﵇ -: \"إنها تنفي خبثها\" (^١).\nوالدليل على أن المؤمنين فيها لا يرعبون من الدجال أنه يخرج إليه منهم رجل يناظره، وهو الذي يقول له الدجال: أرأيت إن قتلت هذا ثم أحييته أتشكون في الأمر؟ فيقولون: لا. يعني: فيقول المنافقون الذين معه غير ذاك الرجل الصالح. فيقتله ثم يحييه، فيقول ذلك الرجل: والله ما كنت قط أشد بصيرة مني اليوم، فيريد الدجال أن يقتله فلا يسلط عليه (^٢)، فهل يدخل رعبه المدينة وأحدهم يناظره وينازعه ويجهر له بأنه الدجال، ولا يوهن قلبه ما يراه من قدرة الله التي أقدره على أن يقتل رجلًا ثم يحييه، ولا يخاف على مهجته وهو وحده لا يمتنع منه بَعدد ولا عُدد ولا جماعة.\nالسؤال الثاني: إذا سلط الدجال على قتل ذلك الرجل وإحيائه، فهو دليل على أن الله يعطي آيات أنبيائه وقلب الأعيان أهل الكذب على الله وأشد أعدائه فرية عليه.\nفأجاب الطبري: بأنه لا يجوز أن يعطى أعلام الرسل أهل الكذب والإفك في الحال التي لا سبيل لمن عاين ما أتى به الفريقان إلا الفصل\n_________\n(^١) سلف برقم (١٨٨٣) أبواب فضائل المدينة، باب: المدينة تنفي خبثها، ورواه مسلم برقم (١٣٨٣) كتاب: الحج، باب المدينة تنفي شرارها، من حديث جابر - ﵁ -.\n(^٢) سلف برقم (١٨٨٢) أبواب فضائل المدينة، باب: لا يدخل الدجال المدينة، ورواه مسلم برقم (٢٩٣٨) كتاب: الفتن، باب: في صفة الدجال وتحريم المدينة عليه، وقتله المؤمن وإحيائه.","vol":"32","page":408},{"text":"بين المحق منهم والمبطل، فأما إذا كان لمن عاين ذلك السبيل إلى علم الصادق ممن ظهر ذلك على يده من الكاذب، فلا ينكر إعطاء الله ذلك للكذابين لعلة من العلل، كالذي أعطى الدجال من ذلك فتنة لمن شاهده، ومحنة لمن عاينه، ليعلم الله الذين صدقوا، ويعلم الكاذبين.\nالثالث: ما السبب الذي يصيب به من عاين ما يظهر من ذلك على يد الدجال أنه مبطل؟ جوابه: (أبين) (^١) الأسباب في ذلك أنه ذو أجزاء مؤلفة، وتأليفه عليه بكذبه شاهد، وأن تأثير الصفة فيه لمن ركب أعضاءه خلق ذليل وعبد مهين مع (آفة به) (^٢) لازمة من عمه، أي: إحدى عينيه، يدعو الناس إلى الإقرار بأنه ربهم الذي خلقهم فأسوأ حالات من يراه من ذوي العقول أن يعلم أنه لم يكن ليسوي خلق غيره ويعدله ويحسنه وهو عن دفع العاهات عن نفسه غير قادر، وأقل ما يجب أن يقول له من يدعوه إلى الإقرار له بالألوهية: إنك تزعم أنك خالق السماوات والأرض وما فيها وأنت أعور ناقص الصورة فصور نفسك وعدلها على صورة من أنت في صورته إن كنت محقًا في ذلك، فإن زعمت أن الرب لا يحدث في نفسه شيئًا، فإنك راكب من الخطايا أرذلها، فتحول من الجماد إلى أشرف منه، أو أزل (ما هو) (^٣) مكتوب بين عينيك من الكتاب الشاهد على كذبك؟! (^٤)\n_________\n(^١) في الأصل: (من)، والمثبت من (ص ١).\n(^٢) في الأصل: (أنه)، والمثبت من (ص ١).\n(^٣) من (ص ١).\n(^٤) انظر: \"شرح ابن بطال\" ١٠/ ٦٤ - ٦٦.","vol":"32","page":409},{"text":"قال المهلب: وأما قوله في حديث المغيرة: (إنهم) (^١) يقولون: إن معه جبل خبز ونهر ماء، فقال - ﵇ -: \"هو أهون على الله من ذلك\". يريد -والله أعلم- أهون على الله من أن يفتن الناس؛ لهلكة معايش أرزاقهم فتعظم بذلك فتنتهم، بل تبقى عليه ذلة العبودية بتحويجه إلى معالجة المعايش، وقد ملكه (ما لا) (^٢) يضر به إلا من قضي له بالشقاء في أم الكتاب، وإنما يوهم الناس أن هذِه نار يشير إليها؛ (ليخافه) (^٣) من لا بصيرة له في دين الله فيتبعه مخافة على نفسه، ولو أمعن النظر لرأى أنها ماء بارد، وكذلك لما توهن به وهو ماء (لمن) (^٤) لا بصيرة له، ولا عنده علم بما قدمه الرسول من العلم لأمته بأن ناره ماء، وماؤه نار، ومن أعطي فتنته ثم جعل له على تلك الفتنة علم بطلانها ومحالها لم تكن فتنة شاملة ولا يفتتن بها [إلا] (^٥) الأقل لافتضاحها بأول من يلقي فيها، فيجدها بخلاف ما أوهم فيها، ولولا انتقاله من بلد إلى بلد؛ لأمنت تلك الفتنة إلا على الأول لكنه يرد كل يوم بلدة لا يعرف أهلها ما افتضح من أمره في غيرها فيظل (يفتن) (^٦)، ويعصم الله العلماء منه ومن علم علامة الشارع وثبته الله تعالى، فاستدل بأن من كان ذا عاهة لا يكون إلهًا، فقد بأن أنه أهون على الله من أن يمكنه من المعجزات تمكينًا صحيحًا؛ لأن إقداره على قتل الرجل\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) من (ص ١).\n(^٥) غير موجودة بالأصل، والسياق يقتضيها.\n(^٦) بياض بالأصل، والمثبت من (ص ١).","vol":"32","page":410},{"text":"وإحيائه لم يستمر له في غيره، ولا استضر به المقتول إلا ساعة ألمه، (وقد لا يجد لقتله ألمًا؛ لقدرة الله على دفع ألمه عنه) (^١)، فإن آلمه أجره الله بذلك في الآخرة، وإن لم يؤلمه فقد أدام له الحياة بإحيائه له، ثم لا يسلط على قتل أحد ولا إحيائه (^٢).\nفصل:\nذكر علي بن معبد عن عبد الله بن عمر. وعن زيد بن أبي أنيسة، عن أشعث بن أبي الشعثاء، عن أبيه، عن ابن مسعود - ﵁ - قال: \"إن الدجال يرحل في الأرض أربعين ليلة\" (^٣).\nوعن أبي مجلز قال: \"إذا خرج الدجال فالناس ثلاث فرق: فرقة تقاتله، وفرقة تفر منه، وفرقة (تشايعه) (^٤)، فمن تحرز منه في رأس جبل أربعين ليلة أتاه رزقه، وأكثر من يشايعه أصحاب العيال يقولون: إنا لنعرف ضلالته، ولكن لا نستطيع ترك عيالنا. فمن فعل ذلك كان منه\" (^٥).\nفصل:\nوذكر الطبري بإسناده عن أبي أمامة مرفوعًا أنه حدثهم عن الدجال: \"أنه يخرج بين الشام والعراق فيقول: إنه نبي ثم يثني فيقول: أنا ربكم. وإنه يأئي بجنة ونار، فناره جنة وجنته نار، فمن ابتلي بناره (فليستعن) (^٦) بالله فإنها تكون عليه بردًا وسلامًا، ومن ابتلي به فليقرأ عليه فواتح سورة\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"شرح ابن بطال\" ١٠/ ٦٦ - ٦٧.\n(^٣) رواه أبو عمرو الداني في \"السنن الواردة في الفتن\" ص ٣٠٣ (٦٥٢).\n(^٤) في (ص ١): تتابعه.\n(^٥) السابق ص ٣٠٤ (٦٥٤).\n(^٦) كذا بالأصل، وفي مصادر التخريج: وليستغث.","vol":"32","page":411},{"text":"الكهف، وليتفل في وجهه فإنه لا يعدو ذلك، ويقتل رجلًا ثم يحييه وليس يحيي أحدًا بعده، وأن له أربعين يومًا يوم كالسنة، ويوم كالشهر، ويوم كجمعة، ويوم كسائر الأيام، ويعدو الرجل من باب المدينة فلا يبلغ بابها الآخر حتى تغيب الشمس\" (^١).\nفصل:\nوروى الطبري بإسناده عن قتادة، عن شهر بن حوشب، عن أسماء بنت يزيد: أنه - ﵇ - ذكر عندهما الدجال فقال: \"إن قبل خروجه ثلاثة أعوام تمسك السماء ثلث قطرها والأرض ثلث نباتها، والعام الثاني تمسك السماء ثلثي قطرها والأرض ثلثي نباتها، والعام الثالث تمسك السماء قطرها والأرض نباتها، حتى لا يبقى ذات ضرس ولا ذات ظلف إلا مات، ومن أعظم فتنته أنه يأتي الرجل فيقول له: إن أحييت لك أباك أو أخاك أو عمك تعلم أني ربك، فيقول له: نعم، فتمتل له شياطين عنده، (ويأتي الأعرابي ويقول: إن أحييت إبلك عظامًا ضروعها، طوالًا أسنمتها تعلم أني ربك، فيقول: نعم، فتمثل له شيطان عنده) (^٢) \". فبكى القوم، فقال - ﵇ -: \"إن يخرج [وأنا] (^٣) فيكم فأنا حجيجه وإلا فالله خليفتي على كل مؤمن\". قالت أسماء: ما يكفي المؤمن يومئذ من الطعام يا رسول الله؟ قال: \"يكفيه ما يكفي أهل\n_________\n(^١) رواه ابن ماجه (٤٠٧٧)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٤٤٦ (١٢٤٩)، والطبراني في \"مسند الشاميين\" ٢/ ٢٨ (٨٦١)، والحاكم في \"المستدرك\" ٤/ ٥٣٦، وقال: صحيح الإسناد على شرط الشيخين ولم يخرجاه، قال الذهبي في \"التلخيص\": على شرط مسلم.\n(^٢) ليست في الأصل.\n(^٣) زيادة ليست في الأصول، والمثبت من مصادر التخريج.","vol":"32","page":412},{"text":"السماء التسبيح والتقديس\" (^١).\nفصل:\nوذكر ابن أبي شيبة بإسناده عن عائشة - ﵂ - مرفوعًا قال: \"يخرج مع الدجال يهود أصبهان، فيقتله عيسى بن مريم بباب لد، ثم يمكث عيسى في الأرض أربعين سنة أو قريبًا منها إمامًا عدلًا وحكمًا مقسطًا\" (^٢).\nفصل:\nقال ثعلب: الطافية: العنبة التي خرجت عن حدِّ بنية أخواتها فَعَلَتْ ونتأت و(ظهرت) (^٣)، يقال: طفا الشيء إذا على وظهر، ومنه الطافي من السمك (^٤).\nقلت: من همز أراد أنها ذهب ضوؤها، ومن لم يهمز أراد أنها ممسكة قد طفيت وبرزت.\nفصل:\nاختلف لمَ سمي الدجال دجالًا: فقال ثعلب: الدجال المموه وهو الكذاب، سيف مدجل إذا طلي بذهب. وقال ابن دريد: لأنه يغطى الحق بالكذب وهو نحو الأول.\n_________\n(^١) رواه أحمد ٦/ ٤٥٥ - ٤٥٦، وعبد الرزاق ١١/ ٣٩١، والطبراني في \"الكبير\" ٢٤/ ١٥٨، قال الهيثمي في \"المجمع\" ٧/ ٣٤٥: فيه شهر بن حوشب، وفيه ضعف، وقد وثق.\n(^٢) \"مصنف ابن أبي شيبة\" ٧/ ٤٩٠.\n(^٣) في (ص ١): وطفأت.\n(^٤) انظر: \"شرح ابن بطال\" ١٠/ ٦٧ - ٦٨.","vol":"32","page":413},{"text":"احتج به المالكية على تفضيل المدينة على مكة بحراستها دون غيرها (^١).\nفصل:\nرجفات: بفتح الجيم؛ لأن فَعْلة إذا كان اسمًا كان جمعه فعلات -بتحريك العين- من الاسم مثل حفنات وتمرات، إلا أن تكون عينه حرف علة مثل جوزات (وحمرات) (^٢) وحومات، فسكنوا الواو، وإن كانت صفة كانت العين مسكنة مثل ضخمة وضخمات وصعبة وصعبات وعدلة وعدلات.\nوقوله: فإذا رجل آدم. أي: أسمر، قاله في \"الصحاح\" (^٣) و\"المجمل\" (^٤). وقوله: \"سبط الشعر\" هو بكسر الباء، وفي \"الصحاح\" سَبْط وسَبِط. أي: مسترسل (^٥).\n_________\n(^١) ورد بهامش الأصل: هو لا يدخل أربعة أماكن: مكة والمدينة وبيت المقدس وجبل الطور، ومثله في مسلم، وفي \"مسند أحمد\" أنه لا يأتي الأربعة مساجد: الكعبة ومسجد الرسول والمسجد الأقصى والطور ثم رأيته فيه بإسناد آخر، ثم بإسناد آخر وقد عزاه القرطبي في \"تذكرته\" كهذا الحديث لكنه [بسياقة] أخرى فانظره من التذكرة.\n(^٢) عليها علامة استشكال في الأصل.\n(^٣) \"الصحاح\" ٥/ ١٨٥٩.\n(^٤) \"مجمل اللغة\" ١/ ٩٠.\n(^٥) \"الصحاح\" ٣/ ١١٢٩.","vol":"32","page":414},{"text":"<span data-type='title' id=toc-4219>٢٧ - باب لَا يَدْخُلُ الدَّجَّالُ المَدِينَةَ</span>\n٧١٣٢ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ أَبَا سَعِيدٍ قَالَ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - يَوْمًا حَدِيثًا طَوِيلًا عَنِ الدَّجَّالِ، فَكَانَ فِيمَا يُحَدِّثُنَا بِهِ أَنَّهُ قَالَ: «يَأْتِي الدَّجَّالُ -وَهُوَ مُحَرَّمٌ عَلَيْهِ أَنْ يَدْخُلَ نِقَابَ الْمَدِينَةِ- فَيَنْزِلُ بَعْضَ السِّبَاخِ الَّتِي تَلِي المَدِينَةَ، فَيَخْرُجُ إِلَيْهِ يَوْمَئِذٍ رَجُلٌ وَهْوَ خَيْرُ النَّاسِ -أَوْ مِنْ خِيَارِ النَّاسِ - فَيَقُولُ: أَشْهَدُ أَنَّكَ الدَّجَّالُ الَّذِي حَدَّثَنَا رَسُولُ اللهِ - ﷺ - حَدِيثَهُ. فَيَقُولُ الدَّجَّالُ: أَرَأَيْتُمْ إِنْ قَتَلْتُ هَذَا ثُمَّ أَحْيَيْتُهُ، هَلْ تَشُكُّونَ فِي الأَمْرِ؟ فَيَقُولُونَ: لَا. فَيَقْتُلُهُ ثُمَّ يُحْيِيهِ، فَيَقُولُ: وَاللهِ مَا كُنْتُ فِيكَ أَشَدَّ بَصِيرَةً مِنِّي الْيَوْمَ. فَيُرِيدُ الدَّجَّالُ أَنْ يَقْتُلَهُ فَلَا يُسَلَّطُ عَلَيْهِ». [انظر: ١٨٨٢ - مسلم: ٢٩٣٨ - فتح ١٣/ ١٠١].\n\n٧١٣٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نُعَيْمِ بْنِ عَبْدِ اللهِ المُجْمِرِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «عَلَى أَنْقَابِ المَدِينَةِ مَلَائِكَةٌ، لَا يَدْخُلُهَا الطَّاعُونُ وَلَا الدَّجَّالُ». [انظر: ١٨٨٢ - مسلم: ٢٩٣٨ - فتح: ١٣/ ١٠١].\n\n٧١٣٤ - حَدَّثَنِي يَحْيَى بْنُ مُوسَى، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الْمَدِينَةُ يَأْتِيهَا الدَّجَّالُ، فَيَجِدُ الْمَلَائِكَةَ يَحْرُسُونَهَا، فَلَا يَقْرَبُهَا الدَّجَّالُ قَالَ: وَلَا الطَّاعُونُ، إِنْ شَاءَ اللهُ». [انظر: ١٨٨١ - مسلم: ٢٩٤٣ - فتح: ١٣/ ١٠١].\nذكر فيه حديث أبي سَعِيدٍ: حَدَّثنَا النبي - ﷺ - عَنِ الدَّجَّالِ، فَكَانَ فِيمَا حدثنا بِهِ أَنَّهُ قَالَ: \"يَأْتِي الدَّجَّالُ -وَهُوَ مُحَرَّمٌ عَلَيْهِ أَنْ يَدْخُلَ نِقَابَ المَدِينَةِ- فَينْزِلُ بَعْضَ السِّبَاخِ التِي تَلِي المَدِينَةَ، فَيَخْرُجُ إِلَيْهِ يَوْمَئِذٍ رَجُل وَهْوَ خَيْرُ النَّاسِ -أَوْ مِنْ خِيَارِ النَّاسِ- فَيَقُولُ: أَشْهَدُ أَنَّكَ الدَّجَّالُ الذِي حَدَّثنَا رَسُولُ اللهِ - ﷺ - حَدِيثَهُ. فَيَقُولُ الدَّجَّالُ: أَرَأَيْتُمْ إِنْ","vol":"32","page":415},{"text":"قَتَلْتُ هذا ثُمَّ أَحْيَيْتُهُ، هَلْ تَشُكُّونَ فِي الأَمْرِ؟ فَيَقُولُونَ: لَا. فَيَقْتُلُهُ ثُمَّ يُحْيِيهِ، فَيَقُولُ: والله مَا كُنْت فِيكَ أَشَدَّ بَصِيرَةً مِنِّي اليَوْمَ. فَيُرِيدُ الدَّجَّالُ أَنْ يَقتُلَهُ فَلَا يُسَلَّطُ عَلَيْهِ\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"عَلَى أَنْقَابِ المَدِينَةِ مَلَائِكَة، لَا يَدْخُلُهَا الطَّاعُونُ وَلَا الدَّجَّالُ\".\nوحديث أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"المَدِينَةُ يَأْتِيهَا الدَّجَّالُ، فَيَجِدُ المَلَائِكَةَ يَحْرُسُونَهَا، فَلَا يَقْرَبُهَا الدَّجَّالُ وَلَا الطَّاعُونُ إِن شَاءَ الله\".\nالشرح:\nقد سلف في الباب الذي قبل هذا الكلام على حديث أبي سعيد، وفيه وفي حديث أبي هريرة وأنس فضل المدينة وأنها خصت بهذِه الفضيلة -والله أعلم- لبركة سيدنا رسول الله - ﷺ - ودعائه لها، وقد أراد الصحابة أن يرجعوا إلى المدينة حين وقع الوباء بالشام ثقة منهم بقوله الذي أمنهم من دخول الطاعون بلدهم، وكذلك توقن أن الدجال لا يستطيع دخولها البتة.\nوفي ذلك من الفقه أن الله يوكل بالمدينة ملائكة تحفظ بني آدم من الآفات والفتن إذا أراد الله حفظهم، وقد وصف الله (في ذلك) (^١) في قوله: ﴿لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ﴾ الآية [الرعد: ١١] يعني: بأمر الله لهم بحفظه، وروى علي بن معبد: حدثنا بشر بن بكر، عن الاوزاعي، عن إسحاق بن عبد الله، عن أنس بن مالك - ﵁ - رفعه: \"ليس من بلد إلا سيطؤه الدجال إلا مكة والمدينة، ليس من نقب من أنقابها إلا عليه الملائكة صافين يحرسونها، فينزل بالسبَخة، فترجف\n_________\n(^١) من (ص ١).","vol":"32","page":416},{"text":"المدينة ثلاث رجفات فيخرج الله إليه كل منافق\" (^١).\nفصل:\nقوله: \"محرم عليه أن يدخل نقاب المدينة\".\nأي: ممنوع من ذلك ليس يريد أن يمتنع؛ لأنه حرام عليه فيمتنع لأجل تحريمه.\nفصل:\nالأنقاب: الطرق، واحدها: نقب، ومنه قوله تعالى: ﴿فَنَقَّبُوا فِي الْبِلَادِ﴾ [ق: ٣٦] أي: جعلوا فيها طرقًا ومسالك، وقال صاحب \"العين\": النقب والمنقب والمنقبة: الطريق في رأس الجبل (^٢).\nفصل:\nوقوله في الرواية الأولى: \"نقاب\". جمع نقب -ساكن القاف- ككلب وكلاب، لكن فَعْل إذا كان ساكن العين لا يجمع أفعالًا إلا حروفًا ندرت، منها: فرخ وأفراخ ونصر وأنصار، وإنما يجمع على فعال وفعول وأفعل، والنقب: الطريق في الجبل كذا في \"المجمل\" عن ابن السكيت (^٣) وكذا في \"الصحاح\" (^٤)، وقال الأخفش: هى الطرق التي يسهلها الناس في الجبل. (وقال الهروي: هو الطريق\n_________\n(^١) رواه أبو عمر الداني في \"السنن الواردة في الفتن\" ص ٢٩٩ (٦٣٩) بإسناده، وقد سلف برقم (١٨٨١) كتاب: أبواب فضائل المدينة، باب: لا يدخل الدجال المدينة، ورواه مسلم برقم (٢٩٤٣) كتاب: الفتن، باب: قصة الجساسة كلاهما من طريق الوليد بن مسلم، عن الأوزاعي به.\n(^٢) \"العين\" ٥/ ١٧٩.\n(^٣) \"إصلاح المنطق\" ص ٤٠، \"مجمل اللغة\" ٢/ ٨٨١.\n(^٤) \"الصحاح\" ١/ ٢٢٧.","vol":"32","page":417},{"text":"بين الجبلين) (^١) (^٢). وقال أبو عبد الملك: أنقاب المدينة فجاجها التي حولها ومداخلها.\nوقال الخطابي: ذكر إثر قوله: \"نقاب المدينة\". \"بعض السباخ\" فإن كان المراد به اسم بقعة بعينها، وإلا فهو الطريق في الجبل، كأنه أراد أن الدجال لا يدخل المدينة من طرقها (^٣).\nفصل:\nوقوله: \"ما كنت فيك أشد بصيرة\". أي: أثبت نفسا، وإذا قال له الرجل ذاب الدجال كما يذوب الملح في الماء، قاله الداودي.\nفصل:\nوالطاعون: الموت من الوباء، وقال الداودي: هو حية تخرج في الأرفاغ وفي كل شيء من الإنسان، كان عذابًا أرسل على بعض الأمم ثم بقي منه بقية فهو على الكافر (عذاب) (^٤) وللمؤمن شهادة.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"النهاية\" لابن الأثير ٥/ ١٠٢.\n(^٣) \"أعلام الحديث\" ٤/ ٢٣٣٠ - ٢٣٣١.\n(^٤) في (ص ١): وباء.","vol":"32","page":418},{"text":"<span data-type='title' id=toc-4220>٢٨ - باب يَأْجُوجَ وَمَأْجُوجَ</span>\n٧١٣٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ ح. وَحَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ حَدَّثَتْهُ، عَنْ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ، عَنْ زَيْنَبَ ابْنَةِ جَحْشٍ أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَلَيْهَا يَوْمًا فَزِعًا يَقُولُ: «لَا إِلَهَ إِلاَّ اللهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ». وَحَلَّقَ بِإِصْبَعَيْهِ الإِبْهَامِ وَالَّتِى تَلِيهَا. قَالَتْ زَيْنَبُ ابْنَةُ جَحْشٍ فَقُلْتُ: يَا رَسُولَ اللهِ، أَفَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: «نَعَمْ إِذَا كَثُرَ الْخُبْثُ». [انظر: ٣٣٤٦ - مسلم: ٢٨٨٠ - فتح: ١٣/ ١٠٦].\n\n٧١٣٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا ابْنُ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يُفْتَحُ الرَّدْمُ رَدْمُ يَأْجُوجَ وَمَأْجُوجَ مِثْلَ هَذِهِ». وَعَقَدَ وُهَيْبٌ تِسْعِينَ. [انظر: ٣٣٤٧ - مسلم: ٢٨٨١ - فتح: ١٣/ ١٠٦].\nذكر فيه حديث زَيْنَبَ ابنةِ أم سَلَمَةَ حَدَّثَتْهُ، عَنْ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ، عَنْ زَيْنَبَ بنت جَحْشٍ أنه - ﵇ - دَخَلَ عَلَيْهَا يَوْمًا فَزِعًا. الحديث سلف في أوائل الفتن (^١).\nوحديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"يُفْتَحُ الرَّدْمُ رَدْمُ يَأْجُوجَ وَمَأْجُوجَ مِثْلَ هذِه\". وَعَقَدَ وُهَيْبٌ تِسْعِينَ. وقد سلف أيضًا (^٢).\nوذكر يحيي بن سلام، عن سعيد بن أبي عروبة، عن قتادة، عن أبي رافع، عن أبي هريرة - ﵁ - يرفعه: \"إن يأجوج ومأجوج يخرقون السد كل يوم حتى إذا كادوا يرون شعاع الشمس. قال الذي عليهم: ارجعوا\n_________\n(^١) سلف برقم (٧٠٥٩) باب: قول النبي - ﷺ -: \"ويل للعرب من شر قد اقترب\".\n(^٢) سلف برقم (٣٣٤٧) كتاب: أحاديث الأنبياء، باب: قصة يأجوج ومأجوج.","vol":"32","page":419},{"text":"فستخرقونه غدًا، فيعيده الله كأشد ما كان، حتى إذا بلغت مدتهم، وأراد الله أن يبعثهم (على الناس حفروا حتى إذا كادوا يرون شعاع الشمس. قال الذي عليهم ارجعوا فستخرقونه غدًا إن شاء الله) (^١) فيغدون إليه وهو كهيئته حين تركوه فيخرقونه (فيخرجون) (^٢) على الناس، فينشفون المياه، ويتحصن الناس منهم في حصونهم فيرمون سهامهم، فيرجع السهم والدماء فيها، فيقولون: قهرنا أهل الأرض وعلونا أهل السماء، فيبعث الله عليهم نغفًا في (أعناقهم) (^٣) فيقتلهم بها\" (^٤).\nوذكر علي بن معبد، عن أشعث بن سعيد، عن أرطأة بن المنذر قال: إذا خرج يأجوج ومأجوج أوحى الله إلى عيسى بن مريم: إني قد أخرجت خلقًا من خلقي لا يطيقهم أحد غيري فمر بمن معك إلى جبل الطور ومعه من الذراري اثنا عشر ألفًا، قال: ويأجوج ومأجوج درجتهم، وهي على ثلاثة أثلاث ثلث على طول الأرز، وثلث مربع طوله وعرضه واحد وهو أشد، وثلث يفترش أحدهم أذنه ويلتحف بالأخرى، وهم ولد يافث بن نوح.\nوعن الأوزاعي، عن ابن عباس قال: الأرض ستة أجزاء، فخمسة أجزاء منها يأجوج ومأجوج، وجزء فيه سائر الخلق.\nوعن كعب الأحبار قال: معاقل المسلمين من يأجوج ومأجوج\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) في (ص ١): أقفائهم.\n(^٤) رواه ابن ماجه (٤٠٨٠) وأبو عمرو الداني في \"السنن الواردة في الفتن\" ص ٣١٠ - ٣١١ (٦٦٧) كلاهما من طريق سعيد بن أبي عروبة عن قتادة به. وصححه الألباني في \"السلسلة الصحيحة\" (١٧٣٥).","vol":"32","page":420},{"text":"الطور (^١).\nآخر كتاب الفتن بحمد الله ومَنِّهِ أعاذنا الله منها، يتلوه كتاب الأحكام، وابن بطال ذكره قبل كتاب الإكراه.\n_________\n(^١) السابق (٦٧٠، ٦٧١، ٦٧٣، ٦٧٥).","vol":"32","page":421},{"text":"٩٣\nكتاب الأحكام","vol":"32","page":423},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4221>٩٣ - كِتَابُ الأَحْكَامِ</span>\n<span data-type='title' id=toc-4222>[١ - باب] قَوْلِ اللهِ تَعَالَى: ﴿أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِى الأَمْرِ مِنْكُمْ﴾ [النساء: ٥٩]</span>\n٧١٣٧ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَنْ أَطَاعَنِي\nفَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ أَطَاعَ أَمِيرِي فَقَدْ أَطَاعَنِي، وَمَنْ عَصَى أَمِيرِى فَقَدْ عَصَانِي» [انظر: ٢٩٥٧ - مسلم: ١٨٣٥ - فتح: ١٣/ ١١١].\n\n٧١٣٨ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «أَلَا كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالإِمَامُ الَّذِي عَلَى النَّاسِ رَاعٍ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالْمَرْأَةُ رَاعِيَةٌ عَلَى أَهْلِ بَيْتِ زَوْجِهَا وَوَلَدِهِ وَهِىَ مَسْئُولَةٌ عَنْهُمْ، وَعَبْدُ الرَّجُلِ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَهْوَ مَسْئُولٌ عَنْهُ، أَلَا فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ». [انظر: ٨٩٣ - مسلم ١٨٢٩ - فتح ١٣/ ١١١].","vol":"32","page":425},{"text":"ذكر فيه حديث أبي هريرة - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"مَنْ أَطَاعَني فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ أَطَاعَ أَمِيرِي فَقَدْ أَطَاعَني، وَمَنْ عَصَى أَمِيرِي فَقَدْ عَصَانِي\".\nوحديث ابن عمر - ﵄ - أن رسول الله - ﷺ - قال: \"أَلَا كُلُّكُمْ رَاعٍ وَكلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالامَامُ الذِي عَلَى النَّاسِ رَاعِ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، والرجل راع على أهل بيته وهو مسئول عن رعَيته، والمرأة راعية على أهل بيت زوجها وولده .. \" الحديث.\nوهذا يدل على وجوب طاعة السلطان وجوبًا مجملًا؛ لأن فيه طاعة الله وطاعة رسوله فمن ائتمر لطاعة أولي الأمر لأمر الله ورسوله بذلك فطاعتهم واجبة فيما رأوه من وجوه الصلاح، حتى إذا خرجوا إلى ما يشك أنه معصية لم (يلزمهم) (^١) طاعتهم فيه وطلب الخروج عن طاعتهم لغير مواجهة بالخلاف.\nوأولو الأمر في الآية الأمراء -كما قال أبو هريرة - ﵁ - (^٢) - أو العلماء -كما قال الحسن (^٣) - أو الصحابة -كما قال مجاهد- وربما قال: أولو العقل والسنة (^٤)، وقال زيد بن أسلم: هم الولاة، وقرأ ما قبلها: ﴿وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ﴾ (^٥) [النساء: ٥٨].\nوفي حديث ابن عمر - ﵄ - أن فرضًا على الأمراء نصح من ولاهم الله أمرهم، وكذلك كل من ذكر في الحديث، فمن استُرعي\n_________\n(^١) في الأصل: يلزم، والمثبت من (ص ١) وهو المناسب للسياق.\n(^٢) رواه الطبري ٤/ ١٥٠ (٩٨٦١).\n(^٣) رواه الطبري ٤/ ١٥٢ (٩٨٧٦).\n(^٤) رواه الطبري ٤/ ١٥٢ (٩٨٧٩).\n(^٥) رواه الطبري ٤/ ١٤٧ (٩٨٤٤).","vol":"32","page":426},{"text":"أمرًا أو اؤتمن عليه، فالواجب عليه بذل النصيحة فيه، وقد قال - ﵇ -: \"من استُرعي رعية فلم يحطها بنصيحة لم يرح رائحة الجنة\". وسيأتي هذا الحديث بعد هذا في باب: من استرعي رعية فلم ينصح (^١).\n_________\n(^١) سيأتي برقم (٧١٥٠) من حديث معقل بن يسار.","vol":"32","page":427},{"text":"<span data-type='title' id=toc-4223>٢ - باب الأُمَرَاءُ مِنْ قُرَيْشٍ</span>\n٧١٣٩ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: كَانَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ يُحَدِّثُ أَنَّهُ بَلَغَ مُعَاوِيَةَ -وَهْوَ عِنْدَهُ فِي وَفْدٍ مِنْ قُرَيْشٍ- أَنَّ عَبْدَ اللهِ بْنَ عَمْرٍو يُحَدِّثُ أَنَّهُ سَيَكُونُ مَلِكٌ مِنْ قَحْطَانَ فَغَضِبَ، فَقَامَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ فَإِنَّهُ بَلَغَنِي أَنَّ رِجَالًا مِنْكُمْ يُحَدِّثُونَ أَحَادِيثَ لَيْسَتْ فِي كِتَابِ اللهِ، وَلَا تُؤْثَرُ عَنْ رَسُولِ اللهِ - ﷺ - وَأُولَئِكَ جُهَّالُكُمْ، فَإِيَّاكُمْ وَالأَمَانِيَّ الَّتِي تُضِلُّ أَهْلَهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ هَذَا الأَمْرَ فِي قُرَيْشٍ، لَا يُعَادِيهِمْ أَحَدٌ إِلاَّ كَبَّهُ اللهُ عَلَى وَجْهِهِ مَا أَقَامُوا الدِّينَ». [انظر: ٣٥٠٠ - فتح: ١٣/ ١١٣] تَابَعَهُ نُعَيْمٌ، عَنِ ابْنِ الْمُبَارَكِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرٍ.\n\n٧١٤٠ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ، سَمِعْتُ أَبِي يَقُولُ: قَالَ ابْنُ عُمَرَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا يَزَالُ الأَمْرُ فِي قُرَيْشٍ مَا بَقِيَ مِنْهُمُ اثْنَانِ». [انظر: ٣٥٠١ - مسلم: ١٨٢٠ - فتح: ١٣/ ١١٤].\nذكر فيه حديث أبي اليمان، أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: كَانَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ يُحَدِّثُه أَنَّهُ بَلَغَ مُعَاوِيَةَ -وَهْوَ عِنْدَهُ في وَفْدٍ مِنْ قُرَيْشٍ- أَنَّ عَبْدَ اللهِ بْنَ عَمْرٍو يُحَدِّثُ أَنَّهُ سَيَكُونُ (مَلِكٌ) (^١) مِنْ قَحْطَانَ فَغَضِبَ، فَقَامَ فَأَثْني عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، وقَالَ: أَمَّا بَعْدُ، فَإِنَّهُ بَلَغَنِي أَنَّ رِجَالًا مِنْكُمْ يُحَدِّثُونَ أَحَادِيثَ لَيْسَتْ فِي كِتَاب اللهِ وَلَا تُؤْثَرُ عَنْ رَسُولِ اللهِ - ﷺ -، وَأُولَئِكَم جُهَّالُكُمْ، فَإِيَّاكُمْ وَالأمَانِيَّ التِي تُضِلُّ أَهْلَهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺيَقُولُ: \"إِنَّ هذا الأَمْرَ فِي قُرَيْشٍ، لَا يُعَادِيهِمْ أحد إِلَّا كبَّهُ اللهُ عَلَى وَجْهِهِ مَا أَقامُوا الدِّينَ\".\n_________\n(^١) في (ص ١) قائم.","vol":"32","page":428},{"text":"تَابَعَهُ نُعَيْمٌ، عَنِ ابن المُبَارَكِ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرٍ بن مطعم.\nوحديث عاصم بن محمد -هو ابن زيد بن عبد الله بن عمر بن الخطاب- قال: سَمِعْتُ أَبِي يَقُولُ: قَالَ ابن عُمَرَ - ﵄ -: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَزَالُ هذا الأَمْرُ في قُرَيْشٍ مَا بَقِيَ مِنْهُمُ اثْنَانِ\".\nالحديث الأول سلف في المناقب، ومتابعة نعيم ذكرها ابن المبارك، وقال الإسماعيلي في حديث ابن عمر - ﵄ -: لم أجد في كتابي عن رسول الله - ﷺ - ولم يكن فوقه.\nفصل:\nهذا الحديث رد لقول النظام وضرار ومن وافقهما من الخوارج أن الإمام ليس من شرطه أن يكون قرشيًّا (^١).\nقالوا: وإنما يستحق الإمامة من كان قائمًا (بالكتاب) (^٢) والسنة من أفناء الناس من العجم وغيرهم، فإذا عصى الله وأردنا خلعه كانت شوكته علينا أهون.\nقال أبو بكر بن الطيب: وهذا قول ساقط لم يعرج المسلمون عليه، وقد ثبت عن رسول الله - ﷺ - أن الخلافة في قريش، وعمل به المسلمون قرنًا بعد قرن فلا معنى لقولهم.\nوقد صح عن رسول الله - ﷺ - أنه أوصى بالأنصار، وقال: \"من ولي منكم من هذا الأمر شيئًا فليتجاوز عن مسيئهم\" (^٣).\n_________\n(^١) انظر: \"إكمال المعلم\" ٦/ ٢١٤.\n(^٢) في الأصل: (بكتاب الله)، والمثبت من (ص ١).\n(^٣) سلف برقم (٩٢٧) كتاب: الجمعة، باب: من قال في الخطبة بعد الثناء: أما بعد، من حديث ابن عباس.","vol":"32","page":429},{"text":"فلو كان الأمر إليهم لما أوصى بهم، ومما يشهد لصحة هذِه الأحاديث أحتجاج أبي بكر وعمر - ﵄ - بها على رءوس الأنصار في السقيفة، وما كان من إذعان الأنصار عند سماعها، ورجعوا بعد أن نصبوا الحرب، ولولا علمهم بصحتها لم يلبثوا أن يقدحوا فيها ويتعاطوا ردها، ولا كانت قريش بأسرها تقر كذبًا يدعى عليها؛ لأن العادة جرت فيما لم يثبت من الأخبار أن يقع الخلاف والقدح فيه عند التنازع، ولا سيما إذا احتج به في هذا الأمر العظيم مع إشهار السيوف واختلاط القوم.\nومما يدل على كون الإمام قرشيًّا اتفاق الأمة في الصدر الأول وبعده من الأعصار على اعتبار ذلك، وقد سلف في باب: الرجم للحبلى شيء من هذا المعنى، وادعى بعض المتكلمين: أنه قد يجوز أن تكون الخلافة في سائر قبائل العرب فأبى الجماعة.\nفصل:\nقال المهلب: وأما حديث ابن عمرو أنه (سيكون ملك من قحطان). فيحتمل أن يكون الملك فيه غير خليفة يتغلب على الناس من غير رضًا به.\nوإنما أنكر ذلك معاوية؛ لئلا يظن أن الخلافة تجوز في غير قريش، ولو كان عند أحد علم من ذلك من رسول الله - ﷺ - لأخبر به معاوية حين خطب بإنكار ذلك عليهم.\nوقد روي في الحديث ما يدل أن ذلك إنما يكون عند ظهور أشراط الساعة، وتغيير الدين.\nروى أبو هريرة عن رسول الله - ﷺ -: \"لا تقوم الساعة حتى يخرج رجل","vol":"32","page":430},{"text":"من قحطان يسوق الناس بعصاه\" (^١)، وهو دال على أن ذلك من أشراطها ومما لا يجوز؛ ولذلك ترجم البخاري بهذا الحديث (في الفتن) (^٢) في باب: تغيير الزمان (^٣) كما سلف (^٤)، وقد يكون إنكار ما يقوي حديث عبد الله بن عمرو: \"ما أقاموا الدين\"، فربما كان فيهم من لا يقوم فيملك القحطاني.\nفصل:\nوالوفد جمع وافد كشارب وشرب، وصاحب وصحب يقال: وقد فلان على الأمير. أي: ورد رسولًا.\nوقوله: (\"مَا بَقِيَ مِنْهُمُ اثْنَانِ\") يعني: أن الأمر كله لا يخرج منهم، وإن غلب على بعض المواضع قد خرجت الخوارج وغيرهم.\n(فصل) (^٥):\nإذا اجتمع قرشيان جمعا شروط الإمامة انظر أقربهما من رسول الله - ﷺ -، فإن استويا فأسنهما. قاله ابن التين، قال: واختلف في الإمامة هل هي فرض أو سنة؟ واحتج الأول بأن الفروض تقوم بها، والثاني بأنها قد عطلت يوم موت رسول الله - ﷺ -، وعمر وعثمان. وأجاب الأول بأن ذلك للضرورة.\nفصل:\nقوله: (وَلَا يُؤْثَرُ عَنْ رَسُولِ اللهِ - ﷺ -) أي: يذكر عنه، يقال: أثرت\n_________\n(^١) سلف الحديث برقم (٣٥١٧) كتاب: المناقب، باب: ذكر قحطان.\n(^٢) من (ص ١).\n(^٣) انظر: \"شرح ابن بطال\" ٨/ ٢١٢.\n(^٤) سلف برقم (٧١١٧).\n(^٥) في (ص ١): فرع.","vol":"32","page":431},{"text":"الحديث أثرة إذا ذكرته عن غيرك، ومنه: حديث مأثور، أي: ينقله خلف عن سلف.\nوقوله: (\"كبَّه الله على وجهه\") أي: صرعه فأكب هو على وجهه، وهذا الفعل من النوادر؛ لأن ثلاثيه متعد ورباعيه لازم، تقول: كببته فأكب هو على وجهه، ويقال: كب الله عدو المسلمين، ولا يقال: أكب (^١).\nووقع هذا في رواية أبي الحسن: \"أكبه الله\"رباعيًّا، والذي في القرآن كما سلف قال تعالى: ﴿فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ﴾ [النمل: ٩٠] وقال تعالى: ﴿مُكِبًّا عَلَى وَجْهِهِ﴾ [الملك: ٢٢] وفي الحديث: \"وهل يكب الناس في النار .. \" إلى آخره (^٢).\n_________\n(^١) انظر: \"الصحاح\" ١/ ٢٠٧.\n(^٢) رواه الترمذي (٢٦١٦)، وابن ماجه (٣٩٧٣)، من حديث معاذ بن جبل، وقال الترمذي: حديث حسن صحيح، وقال الألباني في \"الإرواء\" (٤١٣): إسناده حسن.","vol":"32","page":432},{"text":"<span data-type='title' id=toc-4224>٣ - باب أَجْرِ مَنْ قَضَى بِالْحِكْمَةِ</span>\nلِقَوْلِهِ تَعَالَى ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾ [المائدة: ٤٧].\n\n٧١٤١ - حَدَّثَنَا شِهَابُ بْنُ عَبَّادٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ حُمَيْدٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا حَسَدَ إِلاَّ فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَآخَرُ آتَاهُ اللهُ حِكْمَةً فَهْوَ يَقْضِى بِهَا وَيُعَلِّمُهَا». [انظر: ٧٣ - مسلم: ٨١٦ - فتح: ١٣/ ١٢٠].\nذكر فيه حديث قيس عن عبد الله - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الحَقِّ، وَاَخَرُ آَتَاهُ اللهُ حِكْمَةً فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا\".\nهذا الحديث سلف في كتاب العلم، والآية قال الحسن: نزلت في أهل الكتاب تركوا أحكام الله تعالى كلها -يعني في الرجم والديات- قال: وهي علينا واجبة (^١).\nوقال الشعبي: الكافرون في أهل الإسلام، والظالمون في اليهود، والفاسقون في النصارى (^٢).\nوقال عطاء وطاوس: كفر ليس ككفر الشرك، وظلم ليس كظلم الشرك، وفسق ليس كفسق الشرك (^٣).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ٥٩٧ (١٢٠٦٥).\n(^٢) رواه الطبري في \"تفسيره\" ٤/ ٥٩٥ (١٢٠٤٣)، وانظر: \"معاني القرآن\" للنحاس ٢/ ٣١٥.\n(^٣) رواه الطبري في \"تفسيره\" ٤/ ٥٩٥ - ٥٩٦ (١٢٠٥٢ - ١٢٠٥٧).","vol":"32","page":433},{"text":"قال القاضي إسماعيل: وظاهر الآيات يدل على أن من فعل مثل ما فعلوا واخترع حكمًا خالف به حكم الله وجعله دينًا يعمل به، فقد لزمه مثل ما لزمهم من لزوم الوعيد حاكمًا كان أو غيره، ألا ترى أن ذلك نسب إلى جملة اليهود حين عملوا به.\nقال ابن بطال: ودلت الأحاديث على أن من قضى بما أنزل الله فقد استحق جزيل الأجر، ألا ترى أنه - ﵇ - أباح حسده ومنافسته، فدل أن ذلك من أشرف الأعمال وأجل ما تقرب به إلى الله.\nوقد روى ابن المنذر عن محمد بن إسماعيل: ثنا الحسن بن علي، ثنا عمران القطان -أبو العوام- عن أبي إسحاق الشيباني عن ابن أبي أوفى قال: قال رسول الله - ﷺ -: \"الله مع القاضي ما لم يجر فإذا جار تخلي عنه ولزمه الشيطان\" (^١).\nفصل:\nاقتصر البخاري من الآية على ما ذكر، ولم يذكر ﴿فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾ ولا ﴿فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾؛ لأنه قيل: إنما نزل ذلك في اليهود والنصارى، نبه عليه الداودي وعن ابن عباس -فيما حكاه النحاس -هو به كافر لا كفرًا بالله وملائكته وكتبه ورسله، وقد أسلفنا قول الشعبي في ذلك وهو الظاهر.\nقال النحاس: وأحسن ما قيل فيه أنها كلها في الكفار، ولا شك أن من رد حكمًا من أحكام الله فقد كفر، وقد أجمعت الفقهاء أن من أنكر حكم الرجم أنه كافر؛ لأنه ممن رد حكمًا من أحكام الله تعالى.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢١٣، والحديث رواه أيضًا الترمذي (١٣٣٠)، وابن ماجه (٢٣١٢)، وابن حبان ١١/ ٤٤٨ (٥٠٦٢).","vol":"32","page":434},{"text":"وروي أن حذيفة سئل عن هذِه الآية: أهي في بني إسرائيل؟ قال: نعم، ولتسلكن سبلهم حذو النعل بالنعل.\nوقال الحسن: أخذ الله على الحكام ثلاثة أشياء لا يتبعونها: الهوى، ولا يخشوا الناس ويخشوه، ولا يشتروا بآيات الله ثمنًا قليلًا (^١).\nفصل:\nقد أسلفنا في كتاب العلم أن المراد بالحسد هنا التغبط، وقال ثعلب: \"لا حسد\": لا يضر (^٢). والفرق أن الأول لا يتمنى زوالها بخلاف الثاني.\nقال ابن الأعرابي: الحسد مأخوذ من الحسدل وهو القُراد، وهو يقشر القلب كما يقشر (القراد) (^٣) الجلد فيمص الدم (^٤).\n_________\n(^١) \"معاني القرآن\" ٢/ ٣١٥ - ٣١٦.\n(^٢) انظر: \"تهذيب اللغة\" ١/ ٨١٣.\n(^٣) في الأصل: (الجراد)، والمثبت من\"تهذيب اللغة\"وهو المناسب للسياق.\n(^٤) \"تهذيب اللغة\" ١/ ٨١٣.","vol":"32","page":435},{"text":"<span data-type='title' id=toc-4225>٤ - باب السَّمْعِ وَالطَّاعَةِ لِلإِمَامِ مَا لَمْ تَكُنْ مَعْصِيَةً</span>\n٧١٤٢ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اسْمَعُوا وَأَطِيعُوا، وَإِنِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ». [انظر: ٦٩٣ - فتح: ١٣/ ١٢١]\n\n٧١٤٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنِ الجَعْدِ، عَنْ أَبِي رَجَاءٍ، عَنِ ابْنِ عَبَّاسٍ يَرْوِيهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا فَكَرِهَهُ فَلْيَصْبِرْ، فَإِنَّهُ لَيْسَ أَحَدٌ يُفَارِقُ الْجَمَاعَةَ شِبْرًا فَيَمُوتُ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّةً». [انظر: ٧٠٥٣ - مسلم: ١٨٤٩ - فتح: ١٣/ ١٢١]\n\n٧١٤٤ - حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي نَافِعٌ، عَنْ عَبْدِ اللهِ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «السَّمْعُ وَالطَّاعَةُ عَلَى المَرْءِ المُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ، مَا لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ». [انظر: ٢٩٥٥ - مسلم: ١٨٣٩ - فتح: ١٣/ ١٢١].\n\n٧١٤٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا سَعْدُ بْنُ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ - ﵁ - قَالَ: بَعَثَ النَّبِيُّ - ﷺ - سَرِيَّةً، وَأَمَّرَ عَلَيْهِمْ رَجُلًا مِنَ الأَنْصَارِ وَأَمَرَهُمْ أَنْ يُطِيعُوهُ، فَغَضِبَ عَلَيْهِمْ وَقَالَ: أَلَيْسَ قَدْ أَمَرَ النَّبِيُّ - ﷺ - أَنَّ تُطِيعُونِي؟ قَالُوا: بَلَى. قَالَ: عَزَمْتُ عَلَيْكُمْ لَمَا جَمَعْتُمْ حَطَبًا وَأَوْقَدْتُمْ نَارًا، ثُمَّ دَخَلْتُمْ فِيهَا. فَجَمَعُوا حَطَبًا فَأَوْقَدُوا فَلَمَّا هَمُّوا بِالدُّخُولِ فَقَامَ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ، قَالَ بَعْضُهُمْ إِنَّمَا تَبِعْنَا النَّبِيَّ - ﷺ - فِرَارًا مِنَ النَّارِ، أَفَنَدْخُلُهَا؟ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ خَمَدَتِ النَّارُ وَسَكَنَ غَضَبُهُ، فَذُكِرَ لِلنَّبِيِّ - ﷺ - فَقَالَ: «لَوْ دَخَلُوهَا مَا خَرَجُوا مِنْهَا أَبَدًا، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ». [انظر: ٤٣٤٠ - مسلم: ١٨٤٠ - فتح: ١٣/ ١٢٢].","vol":"32","page":436},{"text":"ذكر فيه حديث أبي التياح وهو لقب، واسمه يزيد بن حميد وكنيته أبو حماد عن أنس - ﵁ -: \"اسْمَعُوا وَأَطِيعُوا .. \". الحديث، وسلف في الصلاة.\nوحديث أبي رجاء واسمه عمران بن ملحان العطاردي عن ابن عباس - ﵄ - يرويه عن رسول الله - ﷺ -: \"من رأى من أميره شيئًا يكرهه\". وسلف قريبًا\nوحديث ابن عمر - ﵄ -: \"السَّمْعُ وَالطَّاعَةُ عَلَى المَرْءِ المُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ، مَا لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ\".\nوحديث علي - ﵁ - في السرية سلف في المغازي.\nوفيها أجمع وجوب السمع والطاعة ما لم يؤمر بمعصية ومثل ذلك الولد لوالده والعبد في حق سيده.\nفصل:\nفإن ظن ظان أن في حديث أنس وابن عباس - ﵄ - حجة لمن أقدم على معصية الله بأمر سلطان أو غيره، وقد وردت الأخبار بالسمع والطاعة لولاة الأمر فقد ظن خطأ، وذلك أن أخباره لا يجوز أن تتضاد، ونهيه وأمره لا يجوز أن يتناقض أو يتعارض، وإنما الأخبار الواردة بالسمع والطاعة لهم ما لم يكن خلافًا لأمر الله ورسوله، فإذا كان خلافًا لذلك فغير جائز لأحد أن يطيع أحدًا في معصية الله ومعصية رسوله، وبنحو ذلك قال عامة السلف، وساق ابن جرير من قول علي - ﵁ -: حق على الإمام أن يحكم بما أنزل الله، ويؤدى الأمانة، فإذا فعل ذلك فحق على الناس أن يسمعوا","vol":"32","page":437},{"text":"له ويطيعوا (^١)، وروي مثله عن معاذ بن جبل.\nفصل:\nقال المهلب: قوله: \"اسْمَعُوا وَأَطِيعُوا، وَإِنِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌ\" لا يوجب أن يكون المستعمل للعبد إلا إمام قرشي؛ لما تقدم أنه لا يجوز الإمام إلا في قريش.\nوقد أجمعت الأمة على أنه لا يجوز أن تكون الإمامة في العبد (^٢) أي: في الحديث في الإمارة لا في الخلافة، يؤيده قوله: \"وإن استعمل عليكم عبد حبشي\" يريد: الإمام الخليفة كما يروى: \"استعمل عبدًا\"، والحبش من جنس السودان.\nفصل:\nوقوله: \"مَنْ رَأى شَيْئًا يكرهه فَلْيَصْبِرْ\". يعني: من الظلم والجور، فأما من رأى شيئًا من معارضة الدين ببدعة أو قلب شريعة فليخرج من تلك الأرض ويهاجر منها، وإن أمكنه إمام عادل (^٣).\nفصل:\nوالميتة في قوله: \"مَاتَ مِيتَةً\". بكسر الميم كجِلسة.\nوقوله في حديث علي: (وَأَمَّرَ عَلَيْهِمْ رَجُلًا مِنَ الأَنْصَارِ) هو عبد الله بن حذافة السهمي (^٤).\n_________\n(^١) \"تفسير الطبري\" ٤/ ١٤٧ - ١٤٨ (٩٨٤٦).\n(^٢) \"شرح ابن بطال\" ٨/ ٢١٥.\n(^٣) إلى هنا انقطع الكلام بدون تمام المعنى وتمامه في \"ابن بطال\" ٨/ ٢١٥.\n(^٤) في هامش الأصل تعليق نصه: عبد الله بن حذافة قرشي سهمي، لا خلاف أنه ليس أنصاريًّا، وقد وقع كلام كثير في هذا الأمير وفي السرية، فانظره من مكانه من المغازي.","vol":"32","page":438},{"text":"(وعزمت عليكم): بفتح الزاي.\nوقوله: (لَمَا جَمَعْتُمْ حَطَبًا). هو (لما) بمعنى (إلا) مشدَّد، حكى سيبويه: تقول: نشدتك الله لما فعلت، أي: إلا فعلت (^١). وفي \"الصحاح\"وقول من قال: (لما) بمعنى (إلا) ليس يعرف في اللغة (^٢).\nوقوله: (خمدت النار). هو بفتح الميم، وضبط بكسرها وليس بمعروف في اللغة، ومعنى (خمدت): سكن لهبها ولم يطفأ جمرها، وهدت إذا طفئ جمرها.\nوقوله: (\"لَوْ دَخَلْوهَا مَا خَرَجُوا مِنْهَا أَبَدًا\"). قال الداودي: إن كان محفوظًا فيحتمل أن يريد تلك النار نفسها فيموتوا فيها، ليس أنهم يخلدون في جهنم؛ لقوله: \"يخرج من النار من في قلبه مثقال ذرة من إيمان\" (^٣).\nقال: وهذا من المعاريض التي فيها مندوحة عن الكذب، وقال المهلب: الأبد يراد به ههنا أبد الدنيا؛ لقوله تعالى: ﴿إِنَّ اللهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ٤٨]، ومعلوم أن الذين هموا بدخول النار لم يكفروا بذلك، فيجب عليهم التخليد أبد الآخرة، ألا ترى قولهم: (إنما تبعنا رسول الله فرارًا من النار).\nيدل هذا أنه أراد - ﵇ - لو دخلوها لماتوا فيها ولم يخرجوا منها مدة الدنيا (^٤).\n_________\n(^١) \"الكتاب\" ٣/ ١٠٥ - ١٠٦.\n(^٢) \"الصحاح\" ٥/ ٢٠٣٣ مادة: (لمم).\n(^٣) رواه الترمذي (٢٥٩٨) من حديث أبي سعيد الخدري، وابن ماجه (٤٣١٢) من حديث أنس بن مالك.\n(^٤) \"شرح ابن بطال\" ٨/ ٢١٧.","vol":"32","page":439},{"text":"فصل:\nقال القاضي أبو بكر بن الطيب: أجمعت الأمة أنه يوجب خلعَ الإمام وسقوطَ فرض طاعته كفرُه بعد إيمانه، وتركُه إقامة الصلاة والدعاء إليها.\nواختلفوا إذا كان فاسقًا ظالمًا غاصبًا للأموال يضرب الأبشار ويتناول النفوس المحرمة، ويضيع الحدود، ويعطل الحقوق، فقال كثير من الناس: يجب خلعه لذلك.\nوقال الجمهور من الأئمة وأهل الحديث: لا يخلع بهذِه الأمور، ولا يجب الخروج عليه بل يجب وعظه وتخويفه وترك طاعته فيما يدعو إليه من المعاصي.\nواحتجوا بحديث الباب حديث أنس، وأمره بالصلاة وراء كل بر وفاجر (^١)، ويروى أنه قال: \"أطعهم، وإن أكلوا مالك وضربوا ظهرك ما أقاموا الصلاة\" (^٢).\nقال القاضي أبو بكر: ومما يوجب خلعه الجنون المطبق وذهاب تمييزه حتى يُيأس من صحته، والصمم والخرس والكبر والهرم، أو عرض له أمر يقطعه عن مصالح الأمة؛ لأنه إنما نُصب لذلك؛ فإذا عطل ذلك وجب خلعه.\nولذلك إن جعل مأسورًا في أيدي العدو إلى مدة يخاف معها الضرر الداخل على الأمة، وييأس من خلاصه وجب الاستبدال به، فإن فك\n_________\n(^١) رواه أبو داود (٥٩٤).\n(^٢) رواه ابن عاصم في \"السنة\" (١٠٢٦)، وابن حبان في \"صحيحه\" ١٠/ ٤٢٥ - ٤٢٦ (٤٥٦٢) من حديث عبادة بن الصامت بنحوه، وصححه الألباني في تعليقاته على كتاب \"السنة\".","vol":"32","page":440},{"text":"أسره وثاب عقله أو برئ من مرضه وزمانته لم يعد إلى أمره، وكان رعية للقائم؛ لأنه عقد له (عقد حلف) (^١) وخروجه من الحق فلا حق له فيه ولا يوجب خلعه حدوث فعل في غيره كما يقول أصحابنا: إن حدوث الفسق في الإمام بعد العقد لا يوجب خلعه، ولو حدث عند ابتداء العقد لبطل العقد ووجب العدول عنه. وأمثال هذا في الشريعة كثير، منها: رؤية الماء للمتيمم قبل الدخول في الصلاة يوجب الوضوء، ولو طرأ عليه وهو فيها لم يلزمه. أي: إن كانت مما يسقط فرضها بالتيمم، وكذلك لو وجبت عليه الرقبة في الكفارة وهو موسر لم يجزئه غيرها، ولو حدث له اليسار بعد مضيه في شيء من الصيام لم يبطل حكم صيامه، ولا لزمه غيره (^٢).\n_________\n(^١) كذا في الأصول، وفي ابن بطال: (عند خلعه).\n(^٢) \"شرح ابن بطال\" ٨/ ٢١٥ - ٢١٦.","vol":"32","page":441},{"text":"<span data-type='title' id=toc-4226>٥ - باب مَنْ لَمْ يَسْأَلِ الإِمَارَةَ أَعَانَهُ اللهُ</span>\n٧١٤٦ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنِ الحَسَنِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «يَا عَبْدَ الرَّحْمَنِ، لَا تَسْأَلِ الإِمَارَةَ، فَإِنَّكَ إِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُعْطِيتَهَا عَنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا فَكَفِّرْ يَمِينَكَ وَأْتِ الَّذِي هُوَ خَيْرٌ» (^١). [انظر: ٦٦٢٢ - مسلم: ١٦٥٢ - فتح: ١٣/ ١٢٣]\n_________\n(^١) ليس في الأصل؛ لاختلاف نسخ البخاري في ترتيب الأبواب كما سيشير المصنف بعد وأثبتناه هنا ليوافق المطبوع من البخاري.","vol":"32","page":442},{"text":"<span data-type='title' id=toc-4227>٦ - باب مَنْ سَأَلَ الإِمَارَةَ وُكِلَ إِلَيْهَا</span>\n٧١٤٧ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا يُونُسُ، عَنِ الحَسَنِ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ قَالَ: قَالَ لِي رَسُولُ اللهِ - ﷺ -: «يَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ، لَا تَسْأَلِ الإِمَارَةَ، فَإِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُعْطِيتَهَا عَنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا فَأْتِ الَّذِي هُوَ خَيْرٌ وَكَفِّرْ عَنْ يَمِينِكَ». [انظر: ٦٦٢٢ - مسلم: ١٦٥٢ - فتح: ١٣/ ١٢٤].\nذكر فيه حديث عبد الرحمن - ﵁ - السالف، وترجم عليه ابن بطال باب: من لم يسأل الإمارة أعانه الله عليها وساقه ثم قال: باب: من لم يسأل الإمارة وكل إليها (^١)، والذي في الأصول ما ذكرته.\nوترجم عليه ابن التين بالثاني فقط.\nوالإمارة -بكسر الهمزة- مصدر أمّر فلان وأُمّر أيضًا بالضم أي: صار أميرًا، والأمارة -بالفتح- الوقت والعلامة.\nوقوله: (\"وُكلْتَ إِلَيْهَا\"). أي: ومن وكل إلى نفسه هلك، وهذا لعله إذا لم يجد من نفسه صلاحية لذلك، وقد قال يوسف - ﵇ -: ﴿اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ﴾ [يوسف: ٥٥] وقال سليمان: ﴿رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾ [ص: ٣٥] ويحتمل أن الأول لغير الأنبياء.\nفصل:\nقوله: (\"فَكَفِّرْ عن يَمِينَكَ وَأْتِ الذِي هُوَ خَيْرٌ\").\nفيه: إجازة تقديم الكفارة قبل الحنث، وهو قول، والمنع أحوط، قاله ابن التين.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢١٧.","vol":"32","page":443},{"text":"فصل:\nقال المهلب: فيه دليل على أنه من تعاطي أمرًا وسولت له نفسه أنه قائم به أنه يُخذل فيه في أغلب الأحوال؛ لأنه من سأل الإمارة لم يسألها إلا وهو يرى نفسه أهلًا لها، قال - ﵇ -: \"وكل إليها\" يعني: لم يعن على ما أُعطي، والتعاطي أبدًا مقرون بالخذلان، فإن من دعي إلى عمل أو إمامة في الدين فقصر نفسه عن تلك المنزلة، وهاب أمرًا فيه رزقه الله المعونة، وهذا إنما هو مبني على أن من تواضع لله رفعه.\nوذكر ابن المنذر من حديث أبي عوانة عن عبد الأعلى الثعلبي عن بلال بن مرداس الفزاري، عن حميد، عن أنس - ﵁ - عن رسول الله - ﷺ - قال: \"من ابتغى القضاء واستعان عليه بالشفعاء وكل إلى نفسه، ومن أكره عليه أنزل الله عليه ملكًا يسدده\" (^١). وهذا تفسير قوله: \"أعنت عليها\" (^٢).\n_________\n(^١) رواه أيضًا الترمذي (١٣٢٤)، والبيهقي ١٠/ ١٠٠.\n(^٢) \"شرح ابن بطال\" ٨/ ٢١٧.","vol":"32","page":444},{"text":"<span data-type='title' id=toc-4228>٧ - باب مَا يُكْرَهُ مِنَ الحِرْصِ عَلَى الإِمَارَةِ</span>\n٧١٤٨ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّكُمْ سَتَحْرِصُونَ عَلَى الإِمَارَةِ، وَسَتَكُونُ نَدَامَةً يَوْمَ الْقِيَامَةِ، فَنِعْمَ المُرْضِعَةُ وَبِئْسَتِ الفَاطِمَةُ».\nوَقَالَ مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ حُمْرَانَ، حَدَّثَنَا عَبْدُ الحَمِيدِ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ عُمَرَ بْنِ الحَكَمِ، عَنْ أَبِي هُرَيْرَةَ قَوْلَهُ. [فتح: ١٣/ ١٢٥].\n\n٧١٤٩ - حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - ﵁ - قَالَ: دَخَلْتُ عَلَى النَّبِيِّ - ﷺ - أَنَا وَرَجُلَانِ مِنْ قَوْمِي، فَقَالَ أَحَدُ الرَّجُلَيْنِ: أَمِّرْنَا يَا رَسُولَ اللهِ. وَقَالَ الآخَرُ مِثْلَهُ. فَقَالَ: «إِنَّا لَا نُوَلِّي هَذَا مَنْ سَأَلَهُ وَلَا مَنْ حَرَصَ عَلَيْهِ». [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح: ١٣/ ١٢٥].\nذكر فيه حديث سعيدٍ المقبري عن أبي هريرة - ﵁ - أنه - ﵇ - قال: \"سَتَحْرِصُونَ عَلَى الامَارَةِ، وَسَتَكُونُ نَدَامَةً يَوْمَ القِيَامَةِ، فَنِعْمَ المُرْضِعَةُ وَبِئْسَتِ الفَاطِمَةُ\".\nوَقَالَ مُحَمَّدُ بْنُ بَشَّارٍ: ثَنَا عَبْدُ اللهِ بْنُ حُمْرَانَ، ثَنَا عَبْدُ الحَمِيدِ، عَنْ سَعِيدٍ المَقْبُرِيِّ، عَنْ عُمَرَ بْنِ الحَكَمِ، عَنْ أَبِي هُرَيْرَةَ قَوْلَهُ.\nثم ساق حديث أبي موسى - ﵁ -، وفيه\"إِنَّا لَا نُوَلِّي هذا مَنْ سَأَلهُ وَلَا مَنْ حَرَصَ عَلَيْهِ\".\nقال المهلب: حرص الناس على الإمارة ظاهر للعيان، وهو الذي جعل الناس يسفكون عليها دماءهم، ويستبيحون حريمهم، ويفسدون في الأرض حتى يصلوا بالإمارة إلى لذاتهم ثم لا بد أن يكون فطامهم إلى السوء من الحال؛ لأنه لا يخلو أن يقتل عليها أو يعزل عنها وتلحقه الذلة، أو يموت عليها، فيطالب في الآخرة بالتبعات، فيندم حينئذٍ.","vol":"32","page":445},{"text":"والحرص الذي اتهم الشارع صاحبه ولم يدعه، هو أن يطلب من الإمارة ما هو قائم بغيره متواطئًا عليه، فهذا لا يجب أن يعان عليه ويتهم طالبه.\nوأما إن حرص على القيام بأمر ضائع من أمور المسلمين أو حرص على سد خلة فيهم وإن كان له أمثال في الوقت والعصر لم يتحركوا لهذا، فلا بأس أن يحرص على القيام بالأمر الضائع ولا يتهم هذا إن شاء الله، وبيَّن هذا المعنى حديث خالد بن الوليد حين أخذ الراية من غير إمرة، ففتح عليه (^١).\nفصل:\nنعم وبئس: فعلان لا ينصرفان؛ لأنهما (انتقلا) (^٢) عن موضعهما، فنعم مفعول من قولك: نعم فلان إذا أصاب نعمة، وبئس مفعول من بئس إذا أصاب بؤسًا، فنقلا إلى المدح والذم، فشابها الحروف.\nوقيل: إنهما استعملا للحال بمعنى الماضي وفيها أربع لغات: نعم بفتح أوله وكسر ثانيه، وكسرهما، وسكون العين وكسر النون، وفتح النون وسكون العين نعم المرأة هند وإن شئت: نعمت المرأة هند.\nفائدة:\nحرص. بفتح الراء. قال تعالى: ﴿وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ﴾ [يوسف: ١٠٣].\n_________\n(^١) سلف برقم (٣٧٥٧) كتاب: فضائل الصحابة، باب: مناقب خالد بن الوليد - ﵁ -، وانظر: \"شرح ابن بطال\" ٨/ ٢١٨.\n(^٢) في (ص ١): تأويلًا.","vol":"32","page":446},{"text":"وقال الداودي: نعم المرضعة في الدنيا بشرها وبئست الفاطمة. أي: إذا مات صار إلى الشر كالذي يُفطم قبل استغنائه، فيكون فيه هلاكه.\nقال: وفي حديث أبي موسى أنه لم يكن ليختار لأحدهما ما لا خير فيه","vol":"32","page":447},{"text":"<span data-type='title' id=toc-4229>٨ - باب مَنِ اسْتُرْعِيَ رَعِيَّةً فَلَمْ يَنْصَحْ</span>\n٧١٥٠ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا أَبُو الأَشْهَبِ، عَنِ الحَسَنِ، أَنَّ عُبَيْدَ اللهِ بْنَ زِيَادٍ عَادَ مَعْقِلَ بْنَ يَسَارٍ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ، فَقَالَ لَهُ مَعْقِلٌ: إِنِّي مُحَدِّثُكَ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «مَا مِنْ عَبْدٍ اسْتَرْعَاهُ اللهُ رَعِيَّةً فَلَمْ يَحُطْهَا بِنَصِيحَةٍ، إِلاَّ لَمْ يَجِدْ رَائِحَةَ الجَنَّةِ». [انظر: ٧١٥١ - مسلم: ١٤٢ - فتح: ١٣/ ١٥].\n\n٧١٥١ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا حُسَيْنٌ الْجُعْفِيُّ قَالَ: زَائِدَةُ ذَكَرَهُ، عَنْ هِشَامٍ، عَنِ الْحَسَنِ قَالَ: أَتَيْنَا مَعْقِلَ بْنَ يَسَارٍ نَعُودُهُ، فَدَخَلَ عُبَيْدُ اللهِ فَقَالَ لَهُ مَعْقِلٌ: أُحَدِّثُكَ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ - فَقَالَ: «مَا مِنْ وَالٍ يَلِي رَعِيَّةً مِنَ الْمُسْلِمِينَ فَيَمُوتُ وَهْوَ غَاشٌّ لَهُمْ إِلاَّ حَرَّمَ اللهُ عَلَيْهِ الجَنَّةَ». [انظر: ٧١٥٠ - مسلم: ١٤٢ - فتح: ١٣/ ١٢٧].\nذكر فيه حديث أبي الأشهب، -واسمه: (جعفر) (^١) بن حيان العطاردي البصري الحذاء (^٢) الأعمى- عن الحسن أَنَّ عُبَيْدَ اللهِ بْنَ زِيَادٍ عَادَ مَعْقِلَ بْنَ يَسَارٍ فِي مَرَضِهِ الذِي مَاتَ فِيهِ، فَقَالَ لَهُ مَعْقِل بن يسار: إِنِّي مُحَدِّثُكَ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"مَا مِنْ عَبْدٍ يسترعيه اللهُ رَعِيَّةً فَلَمْ يَحُطْهَا بِنَصِيحَةٍ لَمْ يَجِدْ رَائِحَةَ الجَنَّةِ\". وفي رواية: \"مَا مِنْ وَالٍ يَلِي رَعِيَّةً مِنَ المُسْلِمِينَ فَيَمُوتُ وَهْوَ غَاشٌّ لَهُمْ إِلَّا حَرَّمَ اللهُ عَلَيْهِ الجَنَّةَ\".\n_________\n(^١) في الأصل: (حصين). والمثبت من مصادر الترجمة.\n(^٢) هكذا في الأصل، و\"التاريخ الكبير\" ٢/ ١٨٩ (٢١٥٠)،\"الثقات\" لابن حبان ٦/ ١٣٩. وفي \"تهذيب الكمال\" ٥/ ٢٢ (٩٣٧)، \"سير أعلام النبلاء\" ٧/ ٢٨٦: (الخرَّاز).","vol":"32","page":448},{"text":"هذا حديث عظيم، وفيه وعيد شديد على أئمة الجور. وفي رواية الإسماعيلي: فقال ابن زياد لمعقل: فهلا قبل اليوم. فقال: لولا أني ميت ما حدثتك.\nومعنى \"يحطها\": يكلؤها ويرعاها. هو ثلاثي بفتح الياء. من حاطه يحوطه، يقال: مع فلان حيطة لك. أي: تحنن وتلطف.\nوقوله: (\"يجد رائحة الجنة\"). قال الداودي: يحتمل أن يريد إلا أن يغفر الله، وهذا مذهب أهل السنة، ويحتمل أن يريد الكافر؛ لأن المؤمن لا بد له من نصيحة، ولقوله - ﵇ -: \"يخرج من النار من في قلبه مثقال ذرة من إيمان\" (^١).\nوقوله: (\"يلي\") ماضيه ولي بالكسر مستقبله يولي بالفتح لكنه شاذ، مثل: ورث يورث.\nفصل:\nمعقل بن يسار بالعين المهملة والقاف.\nفصل:\nالنصيحة فرض على الوالي لرعيته، وقد قال - ﵇ -: \"الأمير راع ومسئول عن رعيته\" (^٢) فمن ضيع من استرعاه الله أمرهم، أو خانهم أو ظلمهم، فقد يوجه إليه الطلب بمظالم العباد يوم القيامة، فكيف يقدم على التحلل من ظلم أمة عظيمة.\n_________\n(^١) سلف برقم (٢٢) كتاب: الإيمان، باب: تفاضل أهل الإيمان في الأعمال، ورواه مسلم (١٨٤) كتاب: الإيمان، باب: إثبات الشفاعة وإخراج الموحدين من النار.\n(^٢) سلف برقم (٥٢٠٠) كتاب: النكاح، باب: المرأة راعية في بيت زوجها، من حديث ابن عمر، ورواه مسلم (١٨٢٩) كتاب: الإمارة، باب: فضيلة الإمام العادل.","vol":"32","page":449},{"text":"فصل:\nيجب على الوالي ألا يحتجب عن المظلومين، فقد روى أبو مريم الفلسطيني الصحابي مرفوعًا: \"من ولي من أمور (المسلمين) (^١) شيئًا فاحتجب عن خلتهم وحاجتهم وفاقتهم، احتجب الله عن حاجته وخلته وفاقته\" (^٢).\nفصل:\nويجب على الوالي ألا يولي أحدًا من عصابته، وفي الناس من هو أرضي منه، فقد روي عن ابن عباس - ﵄ - مرفوعًا: \"إنهم إن فعلوا ذلك فقد خانوا الله ورسوله وخانوا جميع المؤمنين\".\n_________\n(^١) في (ص ١): الناس.\n(^٢) رواه الحاكم في \"المستدرك\" ٤/ ٩٣ - ٩٤، والطبراني في \"الكبير\" ٢٢/ ٣٣١.","vol":"32","page":450},{"text":"<span data-type='title' id=toc-4230>٩ - باب مَنْ شَاقَّ شَقَّ اللهُ عَلَيْهِ</span>\n٧١٥٢ - حَدَّثَنَا إِسْحَاقُ الوَاسِطِيُّ، حَدَّثَنَا خَالِدٌ، عَنِ الجُرَيْرِىِّ، عَنِ طَرِيفٍ أَبِي تَمِيمَةَ قَالَ: شَهِدْتُ صَفْوَانَ وَجُنْدَبًا وَأَصْحَابَهُ وَهْوَ يُوصِيهِمْ فَقَالُوا: هَلْ سَمِعْتَ مِنْ رَسُولِ اللهِ - ﷺ - شَيْئًا؟ قَالَ: سَمِعْتُهُ يَقُولُ: «مَنْ سَمَّعَ سَمَّعَ اللهُ بِهِ يَوْمَ القِيَامَةِ. قَالَ: وَمَنْ يُشَاقِقْ يَشْقُقِ اللهُ عَلَيْهِ يَوْمَ القِيَامَةِ». فَقَالُوا: أَوْصِنَا. فَقَالَ: إِنَّ أَوَّلَ مَا يُنْتِنُ مِنَ الإِنْسَانِ بَطْنُهُ، فَمَنِ اسْتَطَاعَ أَنْ لَا يَأْكُلَ إِلاَّ طَيِّبًا فَلْيَفْعَلْ، وَمَنِ اسْتَطَاعَ أَنْ لَا يُحَالَ بَيْنَهُ وَبَيْنَ الْجَنَّةِ بِمِلْءِ كَفِّهِ مِنْ دَمٍ أَهْرَاقَهُ فَلْيَفْعَلْ». قُلْتُ لأَبِي عَبْدِ اللهِ: مَنْ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - جُنْدَبٌ؟ قَالَ: نَعَمْ جُنْدَبٌ. [انظر: ٦٤٩٩ - مسلم: ٢٩٨٧ - فتح: ١٣/ ١٢٨].\nذكر فيه حديث طريف أبي تميمة قال: شَهِدْتُ صفْوَانَ وَجُنْدَبًا وَأَصْحَابَهُ وَهْوَ يُوصِيهِمْ فَقَالُوا: (هَلْ) (^١) سَمِعْتَ مِنْ رَسُولِ اللهِ - ﷺ - شَيْئًا؟ قَالَ: سَمِعْتُهُ يَقُولُ: \"مَنْ سَمَّعَ سَمَّعَ اللهُ بِهِ يَوْمَ القِيَامَةِ -قَالَ- وَمَنْ يُشَاقِقْ يَشْقُقِ اللهُ عَلَيْهِ يَوْمَ القِيَامَةِ\". فَقَالُوا: أَوْصِنَا. فَقَالَ: إِنَّ أَوَّلَ مَا يُنْتِنُ مِنَ الإِنْسَانِ بَطْنُهُ، فَمَنِ اسْتَطَاعَ أَنْ لَا يَأْكُلَ إِلَّا طَيّبًا فَلْيَفْعَلْ، وَمَنِ اسْتَطَاعَ أَنْ لَا يحول بَيْنَهُ وَبَيْنَ الجَنَّةِ بِمِلْءِ كَفِّهِ مِنْ دَمٍ أَهْرَاقَهُ فَلْيَفْعَلْ.\nالشرح:\nقال الخطابي: معنى الحديث من راءى بعلمه وسمَّع الناس ليكرموه بذلك ويعلموه فضحه الله به يوم القيامة، حتى يرى الناس ويسمعوا ما يحل به من الفضيحة؛ عقوبة على ما كان منه في الدنيا من حب الشهرة والسمعة (^٢).\n_________\n(^١) من (ص ١).\n(^٢) \"أعلام الحديث\" ٤/ ٢٣٣٦. بتصرف.","vol":"32","page":451},{"text":"وقال الداودي: يعني من سمَّع بمؤمن شيئًا ليشهر به أقامه الله يوم القيامة مقامًا يسمع به. ونقل صاحب \"العين\": سمَّعت بالرجل إذا أذعت عنه عيبًا، والسمعة: ما سمع به من طعام أو غيره؛ ليُرى ويُسمع (^١).\nومصداق هذا الحديث في القرآن: ﴿إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا﴾ [النور: ١٩]، وهذا التفسير يأتي في قوله: \"من سمَّع الله بعمله سمَّع الله به خلقه، وحقره وصغره\". وروى بعضهم \"أسامع خلقه\" (^٢) يقال: سمَّعت بالرجل تسميعًا إذا نددت به وشهرته، فمن رواه: \"سامع خلقه\" برفع العين أراد سمع الله الذي هو سامع خلقه، جعل (سامع) من نعت (الله) المعنى مقسمًا به، ومن رواه \"أسامع خلقه\" بالنصب فهو جمع أسمع يقال: سمع وأسمع وأسامع جمع الجمع، يريد: أن الله يسمع أسامع خلقه بهذا الرجل يوم القيامة، يحتمل أن يكون أراد أن الله يظهر للناس سريرته ويملأ أسماعهم بما ينطوي عليه من حديث السرائر جزاء لفعله، كما قال في موضع آخر: \"ومن تتبع عورات المسلمين تتبع الله عورته حتى يفضحه\" (^٣).\nوقال ابن سِيده: فعلت ذلك (تسمعتك وتسمعه) (^٤) لك. أي: لتسمعه، وما فعلت ذاك رياء ولا سَمْعة، وقال اللحياني: ولا سمعة (^٥).\n_________\n(^١) \"العين\" ١/ ٣٤٨ - ٣٤٩.\n(^٢) رواه أحمد ٢/ ١٦٢، والطبراني في \"الأوسط\" ٥/ ١٧٢ (٤٩٤٨)، البيهقي في \"الشعب\" ٥/ ٣٣١ (٦٨٢١) من حديث عبد الله بن عمرو بن العاص. مرفوعًا بلفظ: \"من سمع الناس .. \"، ورواه البيهقي في \"الشعب\" (٦٨٢٢) بلفظ: \"من سمع الله .. \".\n(^٣) رواه أبو يعلي في \"المسند\" ١٣/ ٤١٩ (٧٤٢٣)، والبيهقي في \"الشعب\" ٥/ ٢٩٦ (٦٧٠٤).\n(^٤) في الأصول: لسمعك ولسمعه، والمثبت من مصدر التخريج.\n(^٥) \"المحكم\" ١/ ٣٢٠.","vol":"32","page":452},{"text":"وفي \"المغيث\" قيل: أي من سمع الناس بعمله سمعه الله وأراه ثوابه من غير أن يعطيه. وقيل: من أراد بعمله الناس أسمعه الله الناس، ذلك ثوابه فقط (^١).\nفصل:\nوقوله: \"وَمَنْ يُشَاقِقْ يَشْقُقِ اللهُ عَلَيْهِ\". فالمشاقة لغة مشتقة من الشقاق، وهو الخلاف، ومنه: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ﴾ الآية [النساء: ١١٥].\nوالمراد بالحديث النهي عن القول القبيح في المؤمنين، وكشف مساوئهم وعيوبهم، وقال الخطابي: يحتمل أن يكون معنى الحديث أن يضار الناس ويحملهم على ما يشق عليهم من الأمر (^٢).\nوقال الداودي: يعني الأعلى في الدين، قالا: ويحتمل أن يكون المشاقة مفارقة الجماعة، فيكون ذلك من شقاق الخلاف، ورجحه الداودي.\nفصل:\nوفي الحديث من المعاني: أن المجازاة قد تكون من جنس الذنب، ألا ترى قوله: \"من سمَّع سمَّع الله به\" إلى آخره، قال صاحب \"العين\": شق الأمر عليك شقة: أضر بك.\nوفي وصية أبي تميمة الحض على أكل الحلال والكف عن الدماء.\nفصل:\nوقوله: (إن أول ما ينتن من الرجل بطنه). رويناه بضم الياء، قال في \"الصحاح\": نتن الشيء وأنتن بمعنًى، فهو منتن، ومنتن بكسر الميم\n_________\n(^١) \"المغيث\" ٢/ ١٢٦.\n(^٢) \"أعلام الحديث\" ٤/ ٢٣٣٦.","vol":"32","page":453},{"text":"إتباعًا لكسر التاء؛ لأن مفعلًا ليس من الأبنية، والنتن: الرائحة الكريهة (^١).\nفصل:\nقوله: (وَمَنِ اسْتَطَاعَ أَنْ لَا يحول بَيْنَهُ ..) إلى آخره. سفك الدماء بغير حق من أكبر الكبائر بعد الشرك، قال تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ الآية [النساء: ٩٣].\nوقوله: (أهراقه). صوابه بفتح الهمزة مثل أسطاع يُسطيع بقطع الألف، وهو يريد أراق، وتجعل الهاء عوضًا من ذهاب حركة عين الفعل، كما جعلت السين في أسطاع، وفي رواية لأبي ذر: هراقه. وأما إهراقه -بكسر الهمزة- فلا يصح ذلك كما نبه عليه ابن التين.\n_________\n(^١) \"الصحاح\" ٦/ ٢٢١٠.","vol":"32","page":454},{"text":"<span data-type='title' id=toc-4231>١٠ - باب القَضَاءِ وَالْفُتْيَا فِي الطَّرِيقِ</span>\nوَقَضَى يَحْيَى بْنُ يَعْمَرَ فِي الطَّرِيقِ. وَقَضَى الشَّعْبِيُّ عَلَى بَابِ دَارِهِ.\n\n٧١٥٣ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ - ﵁ - قَالَ: بَيْنَمَا أَنَا وَالنَّبِيُّ - ﷺ - خَارِجَانِ مِنَ المَسْجِدِ فَلَقِيَنَا رَجُلٌ عِنْدَ سُدَّةِ الْمَسْجِدِ فَقَالَ: يَا رَسُولَ اللهِ، مَتَى السَّاعَةُ؟ قَالَ النَّبِيُّ - ﷺ -: «مَا أَعْدَدْتَ لَهَا؟» فَكَأَنَّ الرَّجُلَ اسْتَكَانَ، ثُمَّ قَالَ: يَا رَسُولَ اللهِ، مَا أَعْدَدْتُ لَهَا كَبِيرَ صِيَامٍ وَلَا صَلَاةٍ وَلَا صَدَقَةٍ، وَلَكِنِّي أُحِبُّ اللهَ وَرَسُولَهُ. قَالَ: «أَنْتَ مَعَ مَنْ أَحْبَبْتَ». [انظر: ٣٦٨٨ - مسلم: ٢٦٣٩ - فتح: ١٣/ ١٣١]\nثم ساق حديث أنس - ﵁ -: بينا أَنَا وَالنَّبِيُّ - ﷺخَارِجَانِ فَلَقِيَنَا رَجُلٌ عِنْدَ سُدَّةِ المَسْجِدِ فَقَالَ: يَا رَسُولَ اللهِ، مَتَى السَّاعَةُ؟ قال: \"ما أعددت لها؟ .. \" الحديث.\nقال المهلب: الفتوى في الطريق على الدابة وما يشاكلها من التواضع لله، فإن كانت لضعيف أو جاهل فمحمود عند الله والناس، وإن تكلف ذلك لرجل من أهل الدنيا، ولمن يخشى لسانه فمكروه للحاكم أن يترك مكانه وخطته.\nواختلف أصحاب مالك في القضاء سائرًا وماشيًا، فقال أشهب: لا بأس بذلك إذا لم يشغله السير أو المشي عن الفهم. وقال سحنون: لا ينبغي أن يقضي وهو يسير أو يمشي.\nوقال ابن حبيب: ما كان من ذلك يسيرًا كالذي يأمر بسجن من وجب عليه أو يأمر بشيء أو يكف عن شيء فلا بأس بذلك.\nوأما أن يبتدئ نظرًا ويرجع الخصوم، وما أشبه ذلك فلا ينبغي،","vol":"32","page":455},{"text":"وهو قول الحسن وقول أشهب (أشبه) (^١) بدليل الحديث.\nوفيه: دليل على جواز تنكيب العالم بالفتيا عن نفس ما سئل عنه إذا كانت المسألة لا تعرف، أو كانت مما لا حاجة بالناس إلى معرفتها، وكانت مما يخشى منه الفتنة وسوء التأويل (^٢).\nفصل:\nيقال: استفتيت الفقيه فأفتاني. والاسم الفتيا والفتوى، وقضى يحيى لعلمه بما كان نصًّا أومسألة لا تحتاج إلى روي دون ما غمض كما مضى، وسأل ابن مهدي مالكًا -وهما ماشيان- فقال مالك: يا عبد الرحمن، تسألني عن حديث ونحن نمشي؟! وكان لا يحدث بحديث رسول الله - ﷺ- إلا وهو على طهارة.\nفصل:\nوقوله: (عند سُدة المسجد) قال الجوهري: السدة: باب الدار. وقال أبو الدرداء: من يغش سدد السلطان يقم ويقعد. قال: وسمي إسماعيل السدي؛ لأنه كان يبيع المقانع والخمر في سدة مسجد الكوفة، وهو ما يبقى من الطاق المسدود (^٣).\nومعنى \"ما أعددت لها\": ماهيأت للساعة واستعددت لها.\nقال الأخفش: ومنه قوله تعالى: ﴿جَمَعَ مَالًا وَعَدَّدَهُ﴾ [الهمزة: ٢] وفي رواية أبي ذر: \"عددت\" ومعناه: ما تقدم، وهو في القرآن في غير موضع.\nقوله: (استكان). أي: خضع، وقال الداودي: أي: سكن.\n_________\n(^١) من (ص ١).\n(^٢) \"شرح ابن بطال\" ٨/ ٢٢١ - ٢٢٢.\n(^٣) \"الصحاح\" ٢/ ٤٨٦ مادة: (سدد).","vol":"32","page":456},{"text":"وقوله: (مَا أَعْدَدْتُ لَهَا كَبِيرَ صِيَامٍ وَلَا صَلَاةٍ وَلَا صَدَقَةٍ) يعني: نافلة، ولعل الرجل سأل عنها خوفًا مما يكون فيها، ولو سأل استعجالا لها لكان من جملة من قال تعالى فيه: ﴿يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا﴾ [الشورى: ١٨].","vol":"32","page":457},{"text":"<span data-type='title' id=toc-4232>١١ - باب مَا ذُكِرَ أَنَّ النَّبِيَّ - ﷺ - لَمْ يَكُنْ لَهُ بَوَّابٌ</span>\n٧١٥٤ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا ثَابِتٌ البُنَانِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ يَقُولُ لامْرَأَةٍ مِنْ أَهْلِهِ: تَعْرِفِينَ فُلَانَةَ؟ قَالَتْ: نَعَمْ. قَالَ: فَإِنَّ النَّبِيَّ - ﷺ - مَرَّ بِهَا وَهْيَ تَبْكِي عِنْدَ قَبْرٍ فَقَالَ: «اتَّقِي اللهَ وَاصْبِرِي». فَقَالَتْ: إِلَيْكَ عَنِّي، فَإِنَّكَ خِلْوٌ مِنْ مُصِيبَتِي. قَالَ: فَجَاوَزَهَا وَمَضَى، فَمَرَّ بِهَا رَجُلٌ فَقَالَ مَا قَالَ لَكِ رَسُولُ اللهِ - ﷺ -؟. قَالَتْ: مَا عَرَفْتُهُ. قَالَ: إِنَّهُ لَرَسُولُ اللهِ - ﷺ - قَالَ: فَجَاءَتْ إِلَى بَابِهِ فَلَمْ تَجِدْ عَلَيْهِ بَوَّابًا، فَقَالَتْ: يَا رَسُولَ اللهِ، وَاللهِ مَا عَرَفْتُكَ. فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ الصَّبْرَ عِنْدَ أَوَّلِ صَدْمَةٍ». [انظر: ١٢٥٢ - مسلم: ٩٢٦ - فتح: ١٣/ ١٣٢].\nذكر فيه حديث أنس - ﵁ - السالف في الجنائز: (فلم يجد عنده بوابًا) وفي آخره: (\"إِنَّ الصَّبْرَ عِنْدَ أَوَّلِ صَدْمَةٍ\") وهو محمول على البواب الراتب، وفي الوقت الذي كان يظهر فيه جمعًا بينه وبين حديث القف السالف قديمًا (^١)، وحديثًا في الغلام الذي كان على المشربة (^٢)، أو يحمل حديثه على وقت شغله أو خلوته بنفسه وهو الظاهر، وقد أمنه الله أن يغتال أو يهاج أو تطلب غرته بقوله: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ [المائدة: ٦٧] ولهذا لم يتخذ حاجبًا.\nوقد أراد عمر بن عبد العزيز أن يسلك هذِه الطريقة؛ تواضعًا لله فمنع الشرطة والبوابين، فتكاثر الناس تكاثرًا اضطروه إلى الشرط، فقال: لابد للسلطان من ورعة.\n_________\n(^١) سلف برقمِ (٣٦٧٤) كتاب: فضائل أصحاب النبي - ﷺ -، باب: قول النبي - ﷺ -: \"لو كنت متخدا خليلًا .. \" من حديث أبي موسى الأشعري.\n(^٢) سلف برقم (٥١٩١) كتاب: النكاح، باب: موعظة الرجل ابنته، من حديث عمر بن الخطاب.","vol":"32","page":458},{"text":"وعلى ما قدمناه من فعله - ﵇ - في اتخاذه البواب ورفعه الحجاب، والبواب عن بابه، وبروزه لطالبه احتجاب من احتجب من الأئمة الراشدين، واتخاذ من اتخذ البواب، وظهور من ظهر للناس منهم.\nوروى شعبة عن أبي عمران الجوني، عن عبد الله بن الصامت أن أبا ذر لما قدم على عثمان قال: يا أمير المؤمنين، افتح الباب يدخل الناس (^١).\nفدل هذا الحديث عن عثمان أنه كان يبرز أحيانًا ويظهر لأهل الحاجة، ويحتجب أحيانًا في أوقات حاجاته، ونظير ذلك كان يفعل عمر بن عبد العزيز.\nروي عن جرير، عن مغيرة، عن زيد الطبيب قال: دخلت على عمر بن عبد العزيز فقال لي: ما يقول الناس؟ قلت: يقولون: إنك شديد الحجاب. فقال: لا بد لي أن أخلو فيما يرفع الناس إليَّ من المظالم فأنظر فيها.\nفصل:\nوقوله: (فَإِنَّكَ خِلْوٌ مِنْ مُصِيبَتِي) أي: خال.\nوقوله: (فلم تجد عنده بوابًا). أي: حاجبًا، هذِه كانت أكثر حالاته، قال الداودي: والذي أخذ به بعض القضاة من شدة الحجاب وإدخال بطائق الخصوم لم يكن ذلك من السلف، ولن يأتي آخر هذِه الأمة بأفضل ما أتى به أولها. وهذا من النكير، وكان عمر يرقد في الأفنية نهارًا.\n_________\n(^١) رواه ابن حبان في \"صحيحه\" ١٣/ ٣٠١ - ٣٠٢ (٥٩٦٤).","vol":"32","page":459},{"text":"وقال معاوية يومًا: ما يمنعني أولي ابن عمر -يعني الخلافة- إلا عبره وبكاؤه وتخليه. فركب رجل من أهل الشام يريد الحج فذكر ذلك لابن عمر. فقال ابن عمر - ﵄ -: أما والله لو وليت لكم، لتخليت لكم بالفناء وما أرى أني فعلت ذلك لكم تقتحمون علي عند أهلي، وأما والله لئن وليتكم -وأعوذ بالله أن أليكم- لوعظتكم بكتاب الله، ولا أخال من وعظ بكتاب الله يكون باكيًا، وكان (أحدكم) (^١) يأتي عثمان وهو نائم فيوقظه برجله، ثم ولي طارق مولاه في زمن مروان فكان شديد الحجاب، فكان بعض الناس يعيرهم بذلك ويقول: ما رضيتم من عثمان ما كان عليه أن أحدكم يقيمه برجله فقد رضيتم لطارق ما ترون، وكان علي - ﵁ - يخوض طين الكوفة برجليه، ويقطع من خوف أصابعه.\n_________\n(^١) في (ص ١): أحدهم.","vol":"32","page":460},{"text":"<span data-type='title' id=toc-4233>١٢ - باب الحَاكِمِ يَحْكُمُ بِالْقَتْلِ عَلَى مَنْ وَجَبَ عَلَيْهِ دُونَ الإِمَامِ الذِي فَوْقَهُ</span>\n٧١٥٥ - حَدَّثَنَا مُحَمَّدُ بْنُ خَالِدٍ الذُّهْلِيُّ، حَدَّثَنَا الأَنْصَاريُّ مُحَمَّدٌ، حَدَّثَنَا أَبِي، عَنْ ثُمَامَةَ عَنْ أَنَسٍ، أَنَّ قَيْسَ بْنَ سَعْدٍ كَانَ يَكُونُ بَيْنَ يَدَيِ النَّبِيِّ - ﷺ - بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنَ الأَمِيرِ. [فتح: ١٣/ ١٣٣].\n\n٧١٥٦ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ قُرَّةَ، حَدَّثَنِي حُمَيْدُ بْنُ هِلَالٍ، حَدَّثَنَا أَبُو بُرْدَةَ، عَنْ أَبِي مُوسَى أَنَّ النَّبِيَّ - ﷺ - بَعَثَهُ وَأَتْبَعَهُ بِمُعَاذٍ. [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح: ١٣/ ١٣٤].\n\n٧١٥٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ الصَّبَّاحِ، حَدَّثَنَا مَحْبُوبُ بْنُ الحَسَنِ، حَدَّثَنَا خَالِدٌ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى أَنَّ رَجُلًا أَسْلَمَ ثُمَّ تَهَوَّدَ، فَأَتَى مُعَاذُ بْنُ جَبَلٍ -وَهْوَ عِنْدَ أَبِي مُوسَى- فَقَالَ: مَا لهَذَا؟ قَالَ: أَسْلَمَ ثُمَّ تَهَوَّدَ. قَالَ: لَا أَجْلِسُ حَتَّى أَقْتُلَهُ، قَضَاءُ اللهِ وَرَسُولِهِ - ﷺ -. [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح: ١٣/ ١٣٤].\nحَدَّثنَا مُحَمَّدُ بْنُ خَالِدٍ الذُّهْلِيُّ، ثنا الأَنْصَارِيُّ، ثَنَا أَبِي، عَنْ ثُمَامَةَ، عَنْ أَنَس - ﵁ - أَنَّ قَيْسَ بْنَ سَعْدٍ كَانَ يَكُونُ بَيْنَ يَدَيِ رسول الله - ﷺ - بمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنَ الأَمِيرِ.\nوحديث أبي موسي - ﵁ - أنه - ﵇ - بعثه وأتبعه بمعاذ. وعنه - ﵁ - أَنَّ رَجُلًا أَسْلَمَ ثُمَّ تَهَوَّدَ، فَأَتَاه مُعَاذُ بْنُ جَبَلٍ -وَهْوَ عِنْدَ أَبِي مُوسَي- فَقَالَ: مَا لهذا؟ قَالَ: أَسْلَمَ ثُمَّ تَهَوَّدَ. قَالَ: لَا أَجْلِسُ حَتَّى أَقْتُلَهُ، قَضَاءُ اللهِ وَرَسُولِهِ - ﷺ -.","vol":"32","page":461},{"text":"الشرح:\nاختلف العلماء في هذا الباب، فقال ابن القاسم في \"المجموعة\": لا يقيم الحدود في القتل ولاة المياه، وليجلب إلى الأمصار ولا يقام القتل بمصر كلها إلا بالفسطاط أو يكتب إلى والي الفسطاط بذلك.\nوقال أشهب: من ولاه الأمير، وجعله واليًا على بعض المياه وجعل ذلك إليه فليقم الحد في القتل والقطع وغيره، وإن لم يجعله إليه فلا يقيمه (^١).\nوذكر الطحاوي عن أصحابه الكوفيين (قال) (^٢): لا يقيم الحدود إلا أمراء الأمصار وحكامها، ولا يقيمها عامل السواد ونحوه، وأن القاضي حكمه حكم الوكيل لا تنطلق يده إلا على ما أذن له فيه، وحكمه عند من خالفهم حكم الوصي، له التصرف في كل شيء.\nوذكر عن مالك: لا يقيم الحدود كل الولاة في الأمصار والسواد. وقال الشافعي: إذا كان الوالي عدلًا يضع الصدقة مواضعها فله عقوبة من غل الصدقة، وإن لم يكن عدلا لم يكن له أن يعزره (^٣) والحجة لمن رأى للحاكم والوالي إقامة الحدود دون الإمام الذي فوقه حديث معاذ في الباب أنه قتل المرتد دون أن يرفع أمره إلى رسول الله - ﷺ -.\nوذهب الكوفيون إلى أن القاضي حكمه حكم الوكيل لا تنطلق يده إلا على ما أذن له فيه وأطلق عليه، وحكمه عند من خالفهم حكم (الوصي) (^٤) له التصرف في كل شيء كما سلف، وتنطلق يده على\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٨٢.\n(^٢) ورد في الهامش: لعله: قالوا.\n(^٣) \"الأم\" ٢/ ١٤.\n(^٤) في (ص ١): الولي.","vol":"32","page":462},{"text":"النظر في جميع الأشياء ما لم يستثن عليه وجهها، فلا يجوز له أن ينظر فيه.\nفصل:\nروى الإسماعيلي في حديث الباب أنه لما قدم - ﵇ - مكة كان قيس بن سعد في مقدمته بمنزلة صاحب الشرطة يتقدم في أموره، فكلم سعد رسول الله - ﷺ - في قيس أن يصرفه عن الموضع الذي وضعه؛ فيه مخافة أن يقدم على شيء، فصرفه عن ذلك.\nفصل:\nقوله: (بِمَنْزِلَةِ صَاحِبِ الشُّرَطِ مِنَ الأَمِيرِ) كذا في الأصول (الشرطة) (^١) والشرط بضم الشين وفتح الراء. ورأيت في كتاب ابن التين أنه بفتح الشين وضم الراء، وكأنه انعكس على الكاتب. قال الأصمعي: سموا شرطًا؛ لأنهم جعلوا لأنفسهم علامة يعرفون بها، الواحد شرط وشرطي. وقول أبي عبيدة: سموا شرطًا؛ لأنهم أُعدوا. يقال: أشرط فلان نفسه لأمر كذا أعدها.\nفصل:\nقتل أبي موسى المرتد؛ لأنه (^٢) أقيم لهذا، وإذا وجب قتلٌ بعراص مكة لم يقتل إلا بمدينتها، وكذلك المدينة وكل إقليم فيه بلد يرجع أمرهم إليه. وقد سلف الخلاف فيه.\n_________\n(^١) من (ص ١).\n(^٢) بعدها في الأصل: (من غير استتابة قاله الداودي وقال عبد العزيز إن توبته غير مقبولة، وفقهاء الأمصار على أنه يستتاب)، وعليها: (لا … إلى). قلت: وستأتي هذِه العبارة في موضعها.","vol":"32","page":463},{"text":"فصل:\nفيه قتل المرتد من غير استتابة، (قاله الداودي) (^١)، وقال عبد العزيز: إن توبته غير مقبولة وفقهاء الأمصار على أنه يستتاب؛ لقوله تعالى: ﴿قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ﴾ [الأنفال: ٣٨]، ولقوله - ﵇ -: \"أمرت أن أقاتل الناس حتى يقولوا: لا إله إلا الله\" (^٢).\nولأنه يجوز أن يكون عرضت له شبهة فإذا ذكر له الإسلام ورجع زالت عنه، فإن ثبت قتل إجماعًا؛ لقوله - ﵇ -: \"من بدل دينه فاقتلوه\" (^٣).\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (١٣٩٩) من حديث أبي هريرة.\n(^٣) سلف برقم (٣٠١٧) من حديث ابن عباس.","vol":"32","page":464},{"text":"<span data-type='title' id=toc-4234>١٣ - باب هَلْ يَقْضِي الحَاكِمُ أَوْ يُفْتِى وَهْوَ غَضْبَانُ</span>\n٧١٥٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَبْدُ المَلِكِ بْنُ عُمَيْرٍ، سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ قَالَ: كَتَبَ أَبُو بَكْرَةَ إِلَى ابْنِهِ -وَكَانَ بِسِجِسْتَانَ- بِأَنْ لَا تَقْضِيَ بَيْنَ اثْنَيْنِ وَأَنْتَ غَضْبَانُ، فَإِنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَقْضِيَنَّ حَكَمٌ بَيْنَ اثْنَيْنِ وَهْوَ غَضْبَانُ». [مسلم: ١٧١٧ - فتح: ١٣/ ١٣٦].\n\n٧١٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، إِنِّي وَاللهِ لأَتَأَخَّرُ عَنْ صَلَاةِ الغَدَاةِ مِنْ أَجْلِ فُلَانٍ مِمَّا يُطِيلُ بِنَا فِيهَا. قَالَ: فَمَا رَأَيْتُ النَّبِيَّ - ﷺ - قَطُّ أَشَدَّ غَضَبًا فِي مَوْعِظَةٍ مِنْهُ يَوْمَئِذٍ، ثُمَّ قَالَ: «يَا أَيُّهَا النَّاسُ، إِنَّ مِنْكُمْ مُنَفِّرِينَ، فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيُوجِزْ، فَإِنَّ فِيهِمُ الكَبِيرَ وَالضَّعِيفَ وَذَا الحَاجَةِ». [انظر: ٩٠ - مسلم: ٤٦٦ - فتح: ١٣/ ١٣٦].\n\n٧١٦٠ - حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي يَعْقُوبَ الكِرْمَانِيُّ، حَدَّثَنَا حَسَّانُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يُونُسُ قَالَ مُحَمَّدٌ: أَخْبَرَنِي سَالِمٌ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ أَخْبَرَهُ أَنَّهُ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِضٌ، فَذَكَرَ عُمَرُ لِلنَّبِيِّ - ﷺ -، فَتَغَيَّظَ فِيهِ رَسُولُ اللهِ - ﷺ - ثُمَّ قَالَ: «لِيُرَاجِعْهَا، ثُمَّ لْيُمْسِكْهَا حَتَّى تَطْهُرَ ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا فَلْيُطَلِّقْهَا». [٤٩٠٨ - مسلم: ١٤٧١ - فتح: ١٣/ ١٣٦].\nذكر فيه حديث أبي بكرة - ﵁ -: \"لَا يَقْضِيَنَّ حَكَم بَيْنَ اثْنَيْنِ وَهْوَ غَضْبَانُ\".\nوحديث أبي مسعود عقبة بن عمرو - ﵁ -: \"أيّهَا النَّاسُ، إِنَّ مِنْكُمْ مُنَفِّرِينَ\" سلف في الصلاة (^١).\n_________\n(^١) سلف برقم (٧٠٢) كتاب: الأذان، باب: تخفيف الإمام في القيام وإتمام الركوع والسجود.","vol":"32","page":465},{"text":"وموضع الحاجة قوله: (فَمَا رَأَيْتُ رسول الله - ﷺ - قَطُّ أَشَدَّ غَضَبًا فِي مَوْعِظَةٍ مِنْهُ يَوْمَئِذٍ)، ثُمَّ قَالَ ذلك.\nوحديث يونس (قال) (^١) قَالَ مُحَمَّدٌ: أَخْبَرَنِي سَالِمٌ أَنَّ ابن عُمَرَ - ﵄ - أَخْبَرَهُ أَنَّهُ طَلَّقَ امْرَأَتَهُ وَهْيَ حَائِضٌ. الحديث تقدم في الطلاق (^٢). ومحمد هو ابن شهاب الزهري.\nوفيه: فتغيظ رسول الله - ﷺ -.\nالشرح:\nحديث أبي بكرة أصل في أن القاضي لا يقضي وهو غضبان، ولا معه ضجر، ونعاس، ولا هم، ولا جوع، ولا عطش، ولا حقن، ولا وهو شبعان أكثر من الحاجة، وسواء دخل على ذلك أو حدث له ما يمكن حدوثه من ذلك بعد أن جلس.\nقال المهلب: وهذا ندب منه خوف التجاوز، أي: لأنه لا يتأتى له في الغالب استقصاء الواجب في القضية؛ لأنها تغير الطباع وتضر بالعقل وهو مكروه، روي ذلك عن علي وعمر - ﵄ - وشريح وعمر بن عبد العزيز، وهو قول مالك والكوفيين والشافعي.\nوأما قضاؤه - ﵇وهو غضبان فإنما فعل ذلك لقيام العصمة به حيث لا يُخشى منه التجاوز والميل في حكمه بخلاف غيره من البشر، ثم غضبه في الله تعالى لا لنفسه.\nوكان شريح إذا غضب أو جاع نام، وكان الشعبي يأكل عند طلوع الشمس، قيل له فقال: آخذ حلمي قبل أن أخرج إلى القضاء.\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٥٢٥١) باب: قول الله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾","vol":"32","page":466},{"text":"قال الشعبي: وأي حال جاءت عليه مما يعلم أنها تغير عقله أو فهمه امتنع من القضاء فيها (^١).\nوقولي: بعد أن جلس، احترزت به عما إذا أصابه ضجر بعد جلوسه.\nوفيه خلاف عند المالكية، قال ابن حبيب: يقوم. وقال ابن عبد الحكم: لا بأس أن يحدث جلساءه إذا مل فيروح قلبه، ثم يعود إلى الحكم (^٢). واستحسنه بعضهم قال: لأنه أخف من قيامه وانصراف الناس.\nواختلف، هل يحكم متكئًا؟ وقال الداودي: وهذا (إذا) (^٣) سبق الغضب، وأما إذا صنع الخصمان ما يغضبه ولم يستحكم فيه الغضب حكم، فإن استحكم فلا؛ لأن الشيطان أمكن ما يكون عند الغضب، ولهذا أمر الغضبان بالاستعاذة وتغيير الحال.\nفصل:\nقوله في حديث أبي مسعود - ﵁ -: \"فليتجوز\". وفي رواية: (\"فليوجز\") (^٤). أي: فليقتصر، وحديث ابن عمر في طلاقه الحائض ظاهر في تحريم إيقاعه في الحيض، وهو إجماع واختلفوا في نفوذه، وفقهاء الأمصار عليه وشذ من خالف.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٢٢٦.\n(^٢) \"النوادر والزيادات\" ٨/ ٢٢.\n(^٣) من (ص ١).\n(^٤) من (ص ١).","vol":"32","page":467},{"text":"وقوله: (\"فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا فَلْيُطَلِّقْهَا\"). أخذ به الشافعي على إباحة الجمع بين الثلاث؛ لأنه عام في الواحدة والأكثر.\nوأجاب عنه القاضي إسماعيل: أن الشارع لم ينكر على ابن عمر - ﵄ - الطلاق وإنما أنكر موضعه.\nقال: ولا أحسبه أفقه من عمر وابنه وقد قال: من فعله عصا ربه.","vol":"32","page":468},{"text":"<span data-type='title' id=toc-4235>١٤ - باب مَنْ رَأَى لِلْقَاضِي أَنْ يَحْكُمَ بِعِلْمِهِ فِي أَمْرِ النَّاسِ إِذَا لَمْ يَخَفِ الظُّنُونَ وَالتُّهَمَةَ</span>\nكَمَا قَالَ النَّبِيُّ - ﷺ - لِهِنْدَ «خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ». وَذَلِكَ إِذَا كَانَ أَمْرًا مَشْهُورًا.\n\n٧١٦١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي عُرْوَةُ، أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: جَاءَتْ هِنْدٌ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ فَقَالَتْ: يَا رَسُولَ اللهِ، وَاللهِ مَا كَانَ عَلَى ظَهْرِ الأَرْضِ أَهْلُ خِبَاءٍ أَحَبَّ إِلَيَّ أَنْ يَذِلُّوا مِنْ أَهْلِ خِبَائِكَ، وَمَا أَصْبَحَ الْيَوْمَ عَلَى ظَهْرِ الأَرْضِ أَهْلُ خِبَاءٍ أَحَبَّ إِلَيَّ أَنْ يَعِزُّوا مِنْ أَهْلِ خِبَائِكَ. ثُمَّ قَالَتْ: إِنَّ أَبَا سُفْيَانَ رَجُلٌ مِسِّيكٌ، فَهَلْ عَلَيَّ مِنْ حَرَجٍ أَنْ أُطْعِمَ الَّذِي لَهُ عِيَالَنَا؟ قَالَ لَهَا: «لَا حَرَجَ عَلَيْكِ أَنْ تُطْعِمِيهِمْ مِنْ مَعْرُوفٍ». [انظر: ٢٢١١ - مسلم: ١٧١٤ - فتح: ١٣/ ١٣٨].\nثم ساقه من حديث عائشة - ﵂ - وقد سلف.\nوقد اختلف العلماء هل القاضي يقضي بعلمه؟\nفقال الشافعي وأبو ثور: جائز له ذلك في حقوق الله وحقوق الناس سواء، علم ذلك قبل القضاء أو بعده (^١).\nواستثنى الشافعي حدود الله تعالى؛ لأن المقصود فيها الستر. وقال الكوفيون: ما شاهده الحاكم من الأفعال الموجبة للحدود قبل القضاء أو بعده فإنه لا يحكم فيها بعلمه (إلا القذف وما علمه قبل القضاء من حقوق الناس لم يحكم فيه بعلمه) (^٢)؛ لقول أبي حنيفة (بخلاف ما إذا\n_________\n(^١) \"الأم\" ٧/ ١٠٣.\n(^٢) من (ص ١).","vol":"32","page":469},{"text":"علم بعده) (^١)، وقال أبو يوسف ومحمد: يحكم فيما علمه قبل القضاء بعلمه (^٢).\nوقالت طائفة: لا يقضي بعلمه أصلًا في حقوق الله وحقوق الآدميين، علم ذلك قبل القضاء أو بعده أو في مجلسه، هذا قول شريح والشعبي، وهو مشهور قول مالك، وبه قال أحمد وإسحاق وأبو عبيد، وقال الأوزاعي: ما أقرّ به الخصمان عنده أخذهما به، وأنفذه عليهما إلا الحد، وقال عبد الملك: يحكم بعلمه فيما كان في مجلس حكمه.\nواحتج الشافعي بحديث الباب وأنه - ﵇ - قضى لها ولولدها على أبي سفيان بنفقتهم ولم يسألها على ذلك بينة؛ لعلمه بأنها زوجته وأن نفقتها ونفقة ولدها واجبة في ماله، فحكم بذلك على أبي سفيان؛ لعلمه بوجوب ذلك، وأيضًا فإنه متيقن لصحة ما يقضي به إذا علمه علم يقين، وليست كذلك الشهادة؛ لأنها قد تكون كاذبة أو واهمة.\nوقد قام الإجماع على أنه له أن يعدل ويسقط العدول بعلمه إذا علم أن ما شهدوا به على غير ما شهدوا به، وينفذ علمه في ذلك ولا يقضي لشهادتهم، مثال ذلك: أن يعلم بنتًا لرجل ولدت على فراشه، فإن أقام شاهدين أنها مملوكة فلا يجوز أن يقبلهما ويبيح له فرجًا حرامًا.\nوكذلك لو رأى رجلًا قتل رجلًا ثم جيء بغير القاتل، وشهد شاهدان أنه القاتل فلا يجوز أن يقبلهما، وكذلك لو سمع رجلًا طلق امرأته طلاقًا بائنًا، ثم ادعت عليه المرأة الطلاق وأنكره الزوج فإن جعل القول قوله\n_________\n(^١) من (ص ١).\n(^٢) \"مختصر اختلاف العلماء\" ٣/ ٣٦٩.","vol":"32","page":470},{"text":"فقد أقامه على فرج حرام، فيفسق، وإن لم يكن له بد من أنه لا يقبل قوله فيحكم بعلمه.\nواحتج أصحاب أبي حنيفة بأن ما علمه الحاكم قبل القضاء إنما حصل في الابتداء على طريق الشهادة، فلم يجز أن يجعله حاكمًا؛ لأنه لو حكم بعلمه لكان قد حكم بشهادة نفسه فكان متهمًا، وصار بمنزلة من قضى بدعواه على غيره.\nوأيضًا فإن علمه لما تعلق به الحكم على وجه الشهادة، فإذا قضى به صار كالقاضي بشاهد واحد قالوا: والدليل على جواز حكمه فيما علمه في حال القضاء، وفي مجلسه قوله - ﵇ -: \"إنما أقضي على نحو مما أسمع\" (^١). ولم يفرق بين سماعه من الشهود أو المدعى عليه، فيجب أن يحكم بما سمعه من المدعي كما حكم بما سمعه من الشهود.\nوعند ابن أبي شيبة: اختصم رجلان إلى عمر بن الخطاب - ﵁ - وادعيا شهادة فقال لهما: إن شئتما شهدت، ولم أقض بينكما، وإن شئتما قضيت ولم أشهد. وعنده أيضًا، أن امرأة جاءت شريحًا بشاهد، فقال: ائتيني بآخر. فقالت: أنت شاهدي. فاستحلفها وقضى لها. وفي لفظ: جاء رجل إلى شريح يخاصم، فجاء الآخر عليه بشاهد، ثم قال لشريح: أنت شاهدي. قال شريح: أثبت الأمير حتى أشهد لك (^٢). وقال الشعبي: لا أجمع أن أكون قاضيًا وشاهدًا (^٣).\nواحتج أصحاب مالك بأن قالوا: الحاكم غير معصوم، ويجوز أن\n_________\n(^١) سلف برقم (٦٩٦٧) كتاب: الحيل.\n(^٢) \"المصنف\" ٤/ ٤٤٥.\n(^٣) \"المصنف\" ٤/ ٣٦٨ من قول شُريح.","vol":"32","page":471},{"text":"تلحقه الظنة في أن يحكم لوليه على عدوه، فحسمت المادة في ذلك بأن لا يحكم بعلمه (^١)؛ لأنه ينفرد به ولا يشركه فيه غيره وأيضًا قد قال تعالى: ﴿الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ﴾ [النور: ٤] فأمر بجلد القاذف متى لم تقم بينة على ما رمى به المقذوف.\nوأيضًا فإنه - ﵇ - قال في حديث اللعان: \"إن جاءت به على نعت كذا فهو للذي رميت به\" (^٢). فجاءت به على النعت المكروه، فقال - ﵇ -: \"لو كنت راجمًا أحدًا بغير بينة لرجمت هذِه\" (^٣).\nوقد علم أنها زنت فلم يرجمها لعدم البينة، ورسول الله - ﷺ - وإن كان لم يقطع أنها تأتي به على أحد النعتين فقد قطع على أنها إن جاءت به على أحدهما فهو لمن وصف لا محالة، وهذا لا يكون منه إلا بعلم.\nروي عن الصديق أنه قال: لو رأيت رجلًا على حد لم أحده حتى يشهد بذلك عندي شاهدان (^٤)، ولا مخالف له في الصحابة.\nلو لم ينكر الخصم حتى حكم، فأنكر بعده، لم ينظر إلى (الكفارة) (^٥). وقال ابن الجلاب: لا يقبل قول الحاكم إلا ببينة (^٦).\nفصل:\nقوله: (\"خذي ما يكفيك .. \") (^٧) الحديث، قال الداودي: إنما\n_________\n(^١) انظر: \"المنتقي\" ٥/ ١٨٥ - ١٨٦.\n(^٢) رواه مسلم (١٤٩٦) كتاب: اللعان من حديث أنس.\n(^٣) سلف برقم (٥٣١٠) كتاب: الطلاق، ورواه مسلم (١٤٩٧) من حديث ابن عباس.\n(^٤) رواه البيهقي ١٠/ ١٤٤ بنحوه.\n(^٥) كذا في الأصل ولعل الصحيح: (إنكاره) ولعله تحريف من الناسخ.\n(^٦) \"التفريع\" ٢/ ٢٤٦.\n(^٧) بعدها في الأصل: (وولدك بالمعروف) وعليها: (لا … إلى).","vol":"32","page":472},{"text":"أمرت بأخذ ذلك في خُفية من حيث لا يعلم، وارتفعت التهمة؛ لأنها لو شاءت لم تسأل عن ذلك، وإنما قالته في شيء لم يأت (بعد) (^١).\nفصل:\nمن فوائده: أن للمظلوم أن يقول في الظالم وأن يذكره ببعض الظلم، قال تعالي: ﴿لَا يُحِبُّ اللهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ﴾ [النساء: ١٤٨].\nوفيه: أن الرجل يجوز أن يقال فيه ما يظهر من أمره، ولم يخفه من الناس.\nفصل:\nقولها: (أهل خباء ..) إلى آخره، فيه: أن الدار تسمى خباء وأن القبيلة يسمون خباءً، وهذا من الاستعارة والمجاز.\nوفي حديث آخر أنه - ﵇ - قال لها حين قالت هذا: \"وأيضًا\" (^٢) كالمصدق لها. وفي رواية أخرى أنه قال لها: \"أنت هند؟ \" لما ذكرت له اسمها قبل أن تتكلم قالت: أنا يا رسول الله. ثم تكلمت وكانت من الدهاة.\nفصل:\nقولها: (إن أبا سفيان رجل مِسِّيك) أي: بخيل، وكذلك المُسُك -بضم الميم والسين-، وقيل له ذلك؛ لأنه يمسك ما في يديه ولا يخرجه إلى أحد.\nوفيه: أن للمرء أن يأخذ لنفسه ولغيره ما يجب لهم من مال المطلوب\n_________\n(^١) في الأصل (به).\n(^٢) سلف برقم (٣٨٢٥) كتاب: مناقب الأنصار، باب: ذكر هند.","vol":"32","page":473},{"text":"وإن لم يعلم، وإن أجاز ذلك من أصحاب مالك تأول حديث \"أدِّ الأمانة إلى من ائتمنك ولا تخن من خانك\" (^١).\nأي: لا تأخذ أكثر من حقك.\nواختلف عن مالك فيمن جحده رجل حقًّا، فقدر على مثله من ماله من حيث لا يعلم أو من حيث لا يعلم إلا المطلوب، فقال: لا يأخذ، وقال: يأخذه، ذكره الداودي.\nوالذي ذكره أن الخلاف إنما هو إذا جحده مالًا ثم استودعه أنه لا يجحده لمكان جحده إياه.\nقال مالك في \"المدونة\": لا يجحده. قال ابن القاسم: ظننت أنه قال ذلك للحديث السالف (^٢)، وأما إن قدر على أخذ ماله وإن كان الذي جحد أولًا لا دين عليه، جاز لهذا أن يأخذ؛ لهذا الحديث؛ ولقوله تعالى: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا﴾ الآية [النحل: ١٢٦].\nواختلف القائلون في أنه يحلف له ما الذي ينويه الحالف، فقيل: يحلف: مالك عندي شيء إلا دين مثله، وقيل: يلزمه رده.\nفصل:\nوقوله: \"خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ\".\nاستنبط منه بعضهم أن الولد يلزم أباه نفقته وإن كان كبيرًا، وليس بجيد؛ لأن أبا سفيان لعل ولده كان صغيرًا، وإن احتمل كبره فهي قصة عين لا حجة فيها.\n_________\n(^١) رواه أبو داود (٣٥٣٥)، والترمذي (١٢٦٤) من حديث أبي هريرة، وقال الترمذي: هذا حديث حسن غريب.\n(^٢) \"المدونة\" ٤/ ٣٥٩، ٣٦٠.","vol":"32","page":474},{"text":"<span data-type='title' id=toc-4236>١٥ - باب الشَّهَادَةِ عَلَى الخَطِّ المَخْتُومِ، (وَمَا يَجُوزُ مِنْ ذَلِكَ) (^١) وَمَا يَضِيقُ عَلَيْهِمْ، وَكِتَابِ الْحَاكِمِ إِلَى عَامِلِهِ وَالْقَاضِي إِلَى القَاضِي</span>\nوَقَالَ بَعْضُ النَّاسِ: كِتَابُ الْحَاكِمِ جَائِزٌ إِلاَّ فِي الحُدُودِ. ثُمَّ قَالَ إِنْ كَانَ القَتْلُ خَطَأً فَهْوَ جَائِزٌ لأَنَّ هَذَا مَالٌ بِزَعْمِهِ، وَإِنَّمَا صَارَ مَالًا بَعْدَ أَنْ ثَبَتَ القَتْلُ، فَالْخَطَأُ وَالْعَمْدُ وَاحِدٌ. وَقَدْ كَتَبَ عُمَرُ بن الخطاب - ﵁ - إِلَى عَامِلِهِ فِي الحُدُودِ. وَكَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فِي سِنٍّ كُسِرَتْ. وَقَالَ إِبْرَاهِيمُ: كِتَابُ الْقَاضِى إِلَى الْقَاضِى جَائِزٌ إِذَا عَرَفَ الْكِتَابَ وَالْخَاتَمَ. وَكَانَ الشَّعْبِيُّ يُجِيزُ الكِتَابَ المَخْتُومَ بِمَا فِيهِ مِنَ الْقَاضِي. وَيُرْوَى عَنِ ابْنِ عُمَرَ - ﵄ - نَحْوُهُ. وَقَالَ مُعَاوِيَةُ بْنُ عَبْدِ الكَرِيمِ الثَّقَفِيُّ: شَهِدْتُ عَبْدَ المَلِكِ بْنَ (يحيي) (^٢) قَاضِيَ البَصْرَةِ، وَإِيَاسَ بْنَ مُعَاوِيَةَ، وَالْحَسَنَ، وَثُمَامَةَ بْنَ عَبْدِ اللهِ بْنِ أَنَسٍ، وَبِلَالَ بْنَ أَبِي بُرْدَةَ، وَعَبْدَ اللهِ بْنَ بُرَيْدَةَ الأَسْلَمِيَّ، وَعَامِرَ بْنَ (عَبِيدَةَ) (^٣)، وَعَبَّادَ بْنَ مَنْصُورٍ يُجِيزُونَ كُتُبَ القُضَاةِ بِغَيْرِ مَحْضَرٍ مِنَ الشُّهُودِ، فَإِنْ قَالَ الَّذِي جِيءَ عَلَيْهِ بِالْكِتَابِ:\n_________\n(^١) من (ص ١).\n(^٢) كذا في الأصول وفي متن البخاري (يعلى).\n(^٣) كذا في السلطانية ٩/ ٦٧، وفي هامشها عبيدة كذا في \"اليونينية\" مصححًا عليها تصحيحين وفي \"الفتح\" ما نصه: وعامر بن عبدة هو بفتح الموحدة وقيل بسكونها وقيل فيه أيضًا: عبيدة. اهـ.\nقلت: وسيترجم المصنف لعبدة أبي عامر ص ٤٧٧.","vol":"32","page":475},{"text":"إِنَّهُ زُورٌ. قِيلَ لَهُ: اذْهَبْ فَالْتَمِسِ المَخْرَجَ مِنْ ذَلِكَ. وَأَوَّلُ مَنْ سَأَلَ عَلَى كِتَابِ القَاضِي البَيِّنَةَ ابْنُ أَبِي لَيْلَى وَسَوَّارُ بْنُ عَبْدِ اللهِ. وَقَالَ لَنَا أَبُو نُعَيْمٍ: حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُحْرِزٍ: جِئْتُ بِكِتَابٍ مِنْ مُوسَى بْنِ أَنَسٍ قَاضِى البَصْرَةِ، وَأَقَمْتُ عِنْدَهُ البَيِّنَةَ أَنَّ لِي عِنْدَ فُلَانٍ كَذَا وَهْوَ بِالْكُوفَةِ، وَجِئْتُ بِهِ القَاسِمَ بْنَ عَبْدِ الرَّحْمَنِ فَأَجَازَهُ. وَكَرِهَ الحَسَنُ وَأَبُو قِلَابَةَ أَنْ يَشْهَدَ عَلَى وَصِيَّةٍ حَتَّى يَعْلَمَ مَا فِيهَا؛ لأَنَّهُ لَا يَدْرِي لَعَلَّ فِيهَا جَوْرًا. وَقَدْ كَتَبَ النَّبِيُّ - ﷺ - إِلَى أَهْلِ خَيْبَرَ: «إِمَّا أَنْ تَدُوا صَاحِبَكُمْ، وَإِمَّا\nأَنْ تُؤْذِنُوا بِحَرْبٍ». وَقَالَ الزُّهْرِيُّ فِي شَهَادَةٍ عَلَى الْمَرْأَةِ مِنْ وَرَاءِ السِّتْرِ: إِنْ عَرَفْتَهَا فَاشْهَدْ، وَإِلاَّ فَلَا تَشْهَدْ.\n\n٧١٦٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ قَالَ: سَمِعْتُ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: لَمَّا أَرَادَ النَّبِيُّ - ﷺ - أَنْ يَكْتُبَ إِلَى الرُّومِ قَالُوا: إِنَّهُمْ لَا يَقْرَءُونَ كِتَابًا إِلاَّ مَخْتُومًا. فَاتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا مِنْ فِضَّةٍ كَأَنِّي أَنْظُرُ إِلَى وَبِيصِهِ، وَنَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ. [انظر: ٦٥ - مسلم: ٢٠٩٢ - فتح: ١٣/ ١٤١].\n(ثم ساق حديث أنس أنه - ﵇ -: لَمَّا أَرَادَ أَنْ يَكْتُبَ إِلَى الرُّومِ قَالُواِ: إِنَّهُمْ لَا يَقْرَءُونَ كِتَابًا إِلَّا مَخْتُومًا. فَاتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا مِنْ فِضَّةٍ كَأَنِّي أَنْظُرُ إِلَى وَبِيصهِ، وَنَقْشُهُ: مُحَمَّدٌ رَسُولُ اللهِ) (^١).\nالشرح:\nأثر إبراهيم أخرجه ابن أبي شيبة عن عيسى بن يونس، عن عبيد، عن إبراهيم أنه قال: كتاب القاضي إلى القاضي جائز (^٢)، وأثر الشعبي\n_________\n(^١) من (ص ١).\n(^٢) \"المصنف\" ٨/ ٥٥٨ - ٥٥٩ (٣٣١٠٦).","vol":"32","page":476},{"text":"أخرجه أيضًا عن حميد بن عبد الرحمن، عن حسن بن صالح، عن عيسى بن أبي عزة قال: كان عامر يجيز الكتاب المختوم يجيئه من القاضي (^١).\nوعبدة -بفتح الباء، وقيل: بسكونها- ذكره ابن ماكولا (^٢).\nروى له مسلم في مقدمة كتابه عن ابن مسعود، وعنه المسيب بن رافع (^٣). وبجالة بن عبدة السالف في الجزية -بالتحريك -أيضًا تميمي كان كاتب جزء بن معاوية، عم الأحنف بن قيس بن معاوية، عن عمر، وعنه عمرو بن دينار لا ثالث لهما في الصحيح، وما عداهما عبدة بسكون الباء، وقد أسلفنا ذلك في المقدمات أول الكتاب.\nوتعليق معاوية بن عبد الكريم أخرجه وكيع بن الجراح في \"مصنفه\" وهو الضال؛ لأنه ضلَّ في طريق مكة، انفرد بذكره البخاري وهو ثقة وإن أدخله البخاري في \"الضعفاء\" (^٤) يحول منه، مات سنة ثمانين ومائة.\nوابن أبي ليلى هو محمد بن عبد الرحمن، وكتاب رسول الله - ﷺ - إلى خيبر، سلف مسندًا في القسامة (^٥).\nوتعليق الزهري أخرجه ابن أبي شيبة، عن عمر بن أيوب، عن جعفر بن برقان، عنه.\nوتعليق الحسن أخرجه أيضًا عن حفص بن عمرو عنه (^٦)، وتعليق أبي\n_________\n(^١) المصدر السابق ٤/ ٥٥٨ (٣٣١٠٨).\n(^٢) \"الإكمال\" ٦/ ٣٠.\n(^٣) \" صحيح مسلم\" في المقدمة ١/ ٩.\n(^٤) \"الضعفاء\" (٣٥١).\n(^٥) سلف برقم (٦٨٩٨) كتاب: الديات، باب: القسامة.\n(^٦) انظر: \"مصنف ابن أبي شيبة\" ٦/ ٢٢١ (٣٨٣٤).","vol":"32","page":477},{"text":"قلابة عبد الله بن زيد الجرمي رواه وكيع، عن (ابن عون) (^١)، عن قتادة، عنه (^٢).\nوحديث الخاتم سلف.\nإذا تقرر ذلك، فاتفق جمهور العلماء على أن الشهادة على الخط لا تجوز إذا لم يذكر الشهادة ولم يحفظها، فلا يشهد أبدًا إلا على شيء يذكر. قال الشعبي: لا تشهد أبدًا إلا على شيء يذكر، فإنه من شاء انتقش خاتمًا، ومن شاء كتب كتابًا (^٣).\nوممن رأى ألا يشهد على الخط وإن عرفه حتى يذكر الشهادة الكوفيون (^٤) والشافعي وأحمد وأكثر أهل العلم (^٥)، وقد فُعل مثل هذا في أيام عثمان صنعوا مثل خاتمه وكتبوا مثل كتابه في قصة مذكورة في مقتل عثمان - ﵁ -، وأحسن ما يحتج به في مثل هذا الباب بقوله تعالى: ﴿وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا﴾ [يوسف: ٨١]، وقوله: ﴿إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ﴾ [الزخرف: ٨٦].\nوأجاز مالك الشهادة على الخط (^٦)، روى ابن وهب عنه في رجل يذكر حقًّا قد مات شهوده فيأتي بشاهدين عدلين يشهدان على كتابة كاتب ذكر الحق قال: تجوز شهادتهما على كتابة الكاتب (^٧). يعني: إذا كان قد كتب شهادته على المطلوب بما كتب عليه في ذكر الحق؛ لأنه قد يكتب\n_________\n(^١) في الأصل: (عمر).\n(^٢) \"مصنف ابن أبي شيبة\" ٦/ ٢٢١ (٣٠٨٣٦).\n(^٣) رواه بنحوه عبد الرزاق ٨/ ٣٥٧ (١٥٥١٧)، والبيهقي ١٠/ ١٥٨.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٥٠.\n(^٥) انظر: \"مختصر المزني\" بهامش\"الأم\" ٥/ ٢٤٣ - ٢٤٤، \"المغني\" ١٤/ ١٤٠.\n(^٦) \"النوادر والزيادات\" ٨/ ٢٦٠، ٢٦٢.\n(^٧) السابق ٨/ ٢٦٢.","vol":"32","page":478},{"text":"ذكر الحق من لا يشهد على المذكور عليه.\nقال ابن القاسم: وإن كان على خط اثنين جاز وكان بمنزلة الشاهدين إذا كان عدلًا مع يمين الطالب (^١). وذكر ابن شعبان، عن ابن وهب أنه قال: لا آخذ بقول مالك في الشهادة في معرفة الخط، ولا تقبل الشهادة فيه.\nوقال الطحاوي: خالف مالك جميع الفقهاء في الشهادة على الخط (^٢). وعدوا قوله شذوذًا، إذ الخط قد يشبه الخط، وليست شهادة على قول منه ولا معاينة فعل.\nوقال محمد (بن) (^٣) حارث: الشهادة على الخط خطأ؛ لأن الرجل قد تكتب شهادته على من لا يعرف بعينه طمعًا ألا يحتاج إليه في ذلك وأن غيره يغني عنه، أو لعله يشهد في قربٍ من وقت الشهادة فيذكر العين.\nولقد قال في رجل قال: سمعت فلانًا يقول: رأيت فلانًا قتل فلانًا أو سمعت فلانًا طلق امرأته أو قذفها: أنه لا يشهد على شهادته إلا أن يشهد، والخط أبعد من هذا وأصعب.\nقال: ولقد قلت لبعض القضاة: أتجوز شهادة الموتى؟ فقال: ما الذي تقول؟ فقلت: إنكم تجيزون شهادة الرجل (الرجل) (^٤) بعد موته إذا وجدتم خطه في وثيقة. فسكت.\nوقال محمد بن عبد الحكم: لا يقضى في دهرنا بالشهادة على الخط؛ لأن الناس قد أحدثوا ضروبًا من الفجور (^٥).\n_________\n(^١) السابق ٨/ ٢٦٠ - ٢٦٢.\n(^٢) \"مختصر اختلاف العلماء\" ٣/ ٣٥٠.\n(^٣) من (ص ١).\n(^٤) عليها في الأصل: كذا\n(^٥) \"النوادر والزيادات\" ٨/ ٢٦٤.","vol":"32","page":479},{"text":"وقد قال مالك: إن الناس تحدث لهم الفتنة على نحو ما أحدثوا من الفجور (^١). وسبقه إليه محمد بن عبد العزيز، وقد كان الناس (فيما مضى) (^٢) يجيزون الشهادة على خاتم القاضي، ثم رأى مالك أن ذلك لا يجوز (^٣).\nفصل:\nوأما اختلاف الناس في كتب القضاة، فذهب جمهور العلماء إلى أن كتب القضاة (إلى القضاة) (^٤) جائز في الحدود وسائر الحقوق، وذهب الكوفيون إلى أنها تجوز في كل شيء إلا في الحدود (^٥)، وهو أحد قولي الشافعي (^٦)، وله مثل قول الجمهور.\nوحجة البخاري على الكوفي في تناقضه في جواز ذلك في قتل الخطأ، وأنه إنما صار مالا بعد ثبوت القتل فهي حجة حسنة.\nوذكر أن عمر بن عبد العزيز كتب إلى عماله في الحدود، وأحكامه حجة، ولا سلف لأبي حنيفة في قوله.\nوذكر البخاري عن جماعة من قضاة التابعين وعلمائهم أنهم كانوا يجيزون كتب القضاة إلى القضاة بغير شهود عليها إذا عرف الكتاب والخاتم.\n_________\n(^١) \"النوادر والزيادات\" ٨/ ٢٦٤.\n(^٢) من (ص ١).\n(^٣) \"النوادر والزيادات\" ٨/ ٤٦٤.\n(^٤) من (ص ١).\n(^٥) \"مختصر اختلاف العلماء\" ٣/ ٣٨٨.\n(^٦) \"الأم\" ٦/ ٢١٨.","vol":"32","page":480},{"text":"وحجتهم: أنه - ﵇ - بعث بكتبه إلى خيبر وإلى الروم، ولم يذكر أنه أشهد عليها.\nوأجمع فقهاء الأمة وحكامها على فعل سوار وابن أبي ليلى، فاتفقوا أنه لا يجوز كتاب قاض إلى قاض حتى يشهد عليه شاهدان؛ لما دخل الناس من الفساد واستعمال الخطوط ونقوش الخواتيم فاحتيط لتحصين الدماء والأموال بشاهدين.\nوروى ابن نافع عن مالك قال: كان من أمر الناس القديم إجازة الخواتم حتى إن القاضي ليكتب للرجل الكتاب مما يريد على ختمه فيجاز له، حتى اتهم الناس فصار لا يقبل إلا شاهدين على كتابه (^١).\nفصل:\nواختلفوا إذا أشهد القاضي شاهدين على كتابه ولم يقرأه عليهما ولا عرفهما بما فيه- فقال مالك: يجوز ذلك ويلزم القاضي المكتوب إليه قبوله بقول الشاهدين: هذا كتابه دفعه إلينا مختومًا (^٢).\nوقال أبو حنيفة (^٣) والشافعي وأبو ثور: إذا لم يقرأه عليهما (القاضى) (^٤)، ولم يجز ولم يعلم القاضي المكتوب إليه بما فيه (^٥)، وروي عن مالك مثله (^٦).\nوحجتهم أنه لا يجوز أن يشهد الشاهد إلا بما يعلم؛ لقوله تعالى:\n_________\n(^١) \"النوادر والزيادات\" ٨/ ١٢١.\n(^٢) السابق ٨/ ١٢٠.\n(^٣) \"مختصر اختلاف العلماء\" ٣/ ٣٨٨ - ٣٨٩.\n(^٤) من (ص ١).\n(^٥) \"الأم\" ٦/ ٢١٧.\n(^٦) سبق تخريجه قريبًا.","vol":"32","page":481},{"text":"﴿وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا﴾ (^١) [يوسف: ٨١] وحجة المجيز أن الحاكم إذا أقرأه كتابه؛ فقد أقر بما فيه وليس للشاهدين أن يشهدا على ما ثبت عند الحاكم فيه، وإنما الغرض منهما أن يعلم المكتوب إليه أن هذا كتاب القاضي إليه، وقد ثبت عند القاضي من أمر الناس ما (لا) (^٢) يحبون أن يعلمه كل أحد مثل الوصية التي يتخوف الناس فيها ويذكرون ما فرطوا فيه؛ ولهذا يجوز عند مالك أن يشهدوا على الوصية المختومة وعلى الكتاب المدرج، ويقولوا للحاكم: نشهد على إقراره بما في هذا الكتاب، وقد كان - ﵇ - يكتب إلى عماله ولا يقرؤها على رسله، وفيها الأحكام والسنن.\nفصل:\nاختلفوا إذا انكسر ختم الكتاب، فقال أبو حنيفة وزفر: لا يقبله الحاكم. وقال أبو يوسف: يقبله، ويحكم به إذا شهدت به البينة (^٣)، وهو قول الشافعي (^٤).\nواحتج الطحاوي لأبي يوسف فقال: كتب رسول الله - ﷺ - إلى الروم كتابًا وأراد أن يبعثه غير مختوم حتى قيل: إنهم لا يقرءونه إلا مختومًا فاتخذ الخاتم من أجل ذلك (^٥)، فدل أن كتاب القاضي حجة، وإن لم يكن مختومًا وخاتمه أيضًا حجة (^٦).\n_________\n(^١) \"الأم\" ٧/ ٨٢.\n(^٢) من (ص ١).\n(^٣) \"مختصر اختلاف العلماء\" ٣/ ٣٨٩.\n(^٤) \"الأم\" ٦/ ٢١٧.\n(^٥) \"شرح معاني الآثار\" ٤/ ٢٥٦.\n(^٦) \"مختصر اختلاف العلماء\" ٣/ ٣٨٩.","vol":"32","page":482},{"text":"فصل ينعطف على ما مضى:\nقال الداودي: كان الناس على ما ذكره البخاري يقبلون الخط والكتاب المختوم حتى أحدث الناس ما أحدثوا، فطلبوا البينة على الكتاب، فإن شهدت البينة على كتاب يكون بأيديهم ولم يعلموا ما فيه، إلا إنهم شهدوا عليه وهو مختوم فكان بأيديهم جازت الشهادة، وإن شهدوا على ما فيه كان أحوط. وقال بعض أصحابنا: يقبل القاضي كتاب أمينه إذا عرف خطه.\nقالوا: ويجوز كتاب القضاة في الحقوق والحدود والقتل، وكل ما ينظر فيه القضاة. قال ابن القاسم وغيره: ويعمل على كتاب القاضي في الزنا رجلان. وقال سحنون: لا يقبل فيه إلا أربعة (^١).\nفصل:\nوقوله: (وكره الحسن ..) إلى آخره، قال الداودي: هذا الصواب الذي لا شك فيه أنه لا يشهد على وصية حتى يعرف ما فيها، وتعقبه ابن التين فقال: لا أدري لم صوبه وهي إن كان فيها جور يوجب الحكم إلا بمضي لم يمض، وإن كان يوجب الحكم أمضاه.\nومذهب مالك جواز الشهادة على الوصية وإن لم يعلم الشاهد ما فيها (^٢) إذا لم يشهد الشاهد، ووجه ذلك أن الناس يزعمون في إخفاء أمورهم إن لم يكن موت، وكثيرًا ما يكرهون الاطلاع عليه إلا بعد الموت، فلهم في ذلك غرض. ثم حكي أنه اختلف قول مالك فيما إذا دفع إلى شهود كتابًا. وقال: اشهدوا عليَّ بما فيه، هل يصح\n_________\n(^١) \"النوادر والزيادات\" ٨/ ١١٨ - ١١٩.\n(^٢) انظر\"المنتقي\" ٦/ ١٤٧.","vol":"32","page":483},{"text":"تحملهم الشهادة؟ قال: وكذلك الحكم إذا كتب إلى حاكم وختمه وأشهد الشهود أنه كتابه ولم يقرأه عليهم.\nواستدل القاضي إسماعيل على إجازة ذلك بأنه - ﵇ - دفع كتابًا إلى عبد الله بن جحش، وأمره أن يسير ليلتين، ثم يقرأ الكتاب، ويتبع ما فيه (^١)، ووجه المنع قوله تعالى: ﴿وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا﴾ [يوسف: ٨١]، وقد سلف.\nفصل:\nقول الزهري في الشهادة على المرأة من وراء الستر: إن عرفتها فاشهد. صحيح، ومذهب مالك جواز شهادة الأعمى في الإقرار وفي كل ما طريقه الصوت سواء عنده تحملها أعمى، أو بصيرًا ثم عمي (^٢).\nوقال أبو حنيفة والشافعي: لا تقبل إذا تحملها أعمى (^٣)، ودليل قول مالك أن الصحابة والتابعين رووا عن أمهات المؤمنين من وراء حجاب وميزوا أشخاصهم بالصوت، وكذا كان ابن أم مكتوم، ولم يفرقوا بين ندائه ونداء بلال إلا بالصوت، ولأن الإقدام على الفروج أعلى من الشهادة بالحقوق، والأعمى له وطء زوجته، وهو لا يعرفها إلا بالصوت وهذا لم يمنع منه أحد.\n_________\n(^١) رواه النسائي في \"الكبرى\" ٥/ ٢٤٩ (٨٨٠٣) والطبراني في \"الكبير\" ٢/ ١٦٢ - ١٦٣ (١٦٧٠)، والبيهقي ٩/ ١١ - ١٢ من حديث جندب بن عبد الله، ورواه البيهقي ٩/ ٥٨ - ٥٩ عن عروة بن الزبير قال: بعث رسول الله - ﷺ - عبد الله بن جحش .. الحديث.\n(^٢) وانظر\"النوادر والزيادات\" ٨/ ٢٥٦ - ٢٦٠.\n(^٣) هذا مذهب الشافعي انظر \"الأم\" ٧/ ٤٢، ومذهب أبي حنيفة أنه لا تقبل شهادة الاعمى مطلقًا سواء كان بصيرًا وقت التحمل أو لا انظر \"المبسوط\" ١٦/ ١٢٩، \"مختلف الرواية\" ٣/ ١٦٣٣، \"بدائع الصنائع\" ٦/ ٢٦٨.","vol":"32","page":484},{"text":"فصل:\nالوبيص. في حديث أنس - ﵁ -: البريق واللمعان، وكذا الوميض والبصيص.\nفصل:\nفيه جواز نقش الخاتم، ونقشه محمد رسول الله. كما هنا، وروي: لا إله إلا الله محمد رسول الله. ذكر في \"جامع المختصر\" وتختم مرة بفص (ومرة) (^١) بخاتم فضة حبشي، وكان نقش خاتم (مالك) (^٢): حسبي الله ونعم الوكيل.\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): ملك الموت.","vol":"32","page":485},{"text":"<span data-type='title' id=toc-4237>١٦ - باب مَتَى يَسْتَوْجِبُ الرَّجُلُ الْقَضَاءَ</span>؟\nوَقَالَ الحَسَنُ: أَخَذَ اللهُ عَلَى الحُكَّامِ أَنْ لَا يَتَّبِعُوا الهَوَى، وَلَا يَخْشَوُا النَّاسَ ﴿وَلَا تَشْتَرُوا بِآيَاتِى ثَمَنًا قَلِيلًا﴾ [المائدة: ٤٤] ثُمَّ قَرَأَ: ﴿يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقّ﴾ ﴿يَوْمَ الْحِسَابِ﴾ [ص: ٢٦]، وَقَرَأَ: ﴿إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ﴾ إلي قوله: ﴿هُمُ الْكَافِرُونَ﴾ [المائدة: ٤٤]، وَقَرَأَ: ﴿وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ﴾ إلي قوله: ﴿وَكُلاًّ آتَيْنَا حُكْمًا وَعِلْمًا﴾، فَحَمِدَ سُلَيْمَانَ وَلَمْ يَلُمْ دَاوُدَ، وَلَوْلَا مَا ذَكَرَ اللهُ مِنْ أَمْرِ هَذَيْنِ لَرَأَيْتُ أَنَّ القُضَاةَ هَلَكُوا، فَإِنَّهُ أَثْنَى عَلَى هَذَا بِعِلْمِهِ وَعَذَرَ هَذَا بِاجْتِهَادِهِ. وَقَالَ مُزَاحِمُ بْنُ زُفَرَ: قَالَ لَنَا عُمَرُ بْنُ عَبْدِ العَزِيزِ: خَمْسٌ إِذَا أَخْطَأَ القَاضِي مِنْهُنَّ خَصْلَةً كَانَتْ فِيهِ وَصْمَةٌ: أَنْ يَكُونَ فَهِمًا، حَلِيمًا، عَفِيفًا، صَلِيبًا، عَالِمًا سَئُولًا عَنِ العِلْمِ.\nالشرح: قول الحسن: أسنده أبو نعيم الحافظ من حديث أبي العوام القطان، عن قتادة، عنه، وكذا قول مزاحم أخرجه من حديث أسماء، عن عبيد، عنه.\nواعلم أن شرط القاضي أن يكون مجتهدًا، وطرق الاجتهاد مقررة في الأصول والفروع فلا نطول بهذا، فإن لم يكن مجتهدًا فيها، ومن رآه الناس أهلًا للقضاء، ورأى هو نفسه أهلًا فقد استحقه، ولا يكفي الناس فقط؛ لأنه إذا علم الناس منه هذا الرأي لم يفقد من يزين له ذلك ويستحمد إليه، فقال مالك: ولا يُستقضى من ليس بفقيه (^١).\n_________\n(^١) انظر \"النوادر والزيادات\" ٨/ ١١.","vol":"32","page":486},{"text":"وذكر ابن حبيب عنه أنه قال: إذا اجتمع في الرجل خصلتان رأيت أن يولى: العلم والورع (^١).\nقال ابن حبيب: فإن لم يكن علم فعقل وورع؛ لأنه بالورع يقف، وبالعقل يسأل. وإذا طلب العلم وجده، وإن طلب العقل لم يجده (^٢)، وهذا فيه دلالة على جواز تولية القضاء لغير عالم، وهو مذهب أبي حنيفة (^٣)، ودليلنا عليه قوله تعالى: ﴿لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللهُ﴾ [النساء: ١٠٥].\nفصل:\nإذا استوجب القضاء، فهل للسلطان إجباره عليه؟ قال ابن القاسم عن مالك: لا إلا أن [لا] (^٤) يوجد منه عوض. قيل له: أيجبرك بالحبس والضرب؟ قال: نعم (^٥). قلت: وقد (جبر) (^٦) غير واحد (إليه) (^٧)، وجماعة امتنعوا من الدخول فيه لعظمه.\nفصل:\nقال المهلب: والحلم الذي (ينبغي) (^٨) أن يلزمه القاضي هو توسعة خلقه للسماع من الخصمين، وألا يحرج بطول ما (يخرجه) (^٩) أحدهما،\n_________\n(^١) السابق\n(^٢) السابق\n(^٣) انظر \"تبيين الحقائق\" ٤/ ١٧٦.\n(^٤) غير موجود بالأصل وما أثبتناه من \"الاستذكار\" ٢٢/ ٢٣، وابن بطال ٨/ ٢٣٥ وهو المناسب للسياق.\n(^٥) انظر: \"الاستذكار\" ٢٢/ ٢٣.\n(^٦) ورد بهامش الأصل: لعله (أجبر).\n(^٧) ورد بهامش الأصل: لعله (عليه).\n(^٨) بياض بالأصل، والمثبت من (ص ١).\n(^٩) هكذا في الأصل، وفي ابن بطال: (يورده).","vol":"32","page":487},{"text":"وإن رآه غير نافع له في خصامه فليصبر عليه حتى يبلغ المتكلم مراده؛ لأنه قد يمكن أن يكون ذلك الكلام الذي لا ينتفع به [سببًا إلى ما ينتفع به] (^١). وأيضًا فإنه إذا لم يترك أن يتكلم بما يريد نسب إليه الخصم أنه جار عليه ومنعه الإدلاء بحجته، وأثار على نفسه عداوة، وربما كان ذلك سببًا لفتنة الخصم، ووجد إليه الشيطان السبيل، وأوهمه أن الجور من الدين (^٢).\nفصل:\nوالنفش في الآية: الرعي ليلًا، نفشت الدابة تنفش نفوشًا: إذا رعت ليلًا (بلا راع) (^٣)، وهملت إذا رعت نهارًا بلا راع، والوصمة: العيب والعار.\nوقوله: (صليبًا) يريد الصلابة في إنفاذ الحق حتى لا يخاف في الله لومة لائم، ولا يهاب ذا سلطان أو ذا مال وغيره، وليكن عنده الضعيف والقوي والصغير والكبير في الحق سواء.\nفصل:\nوقول الحسن: (أخذ الله على الحكام أن لا يتبعوا الهوى وأن لا يخشوا الناس، وما استشهد عليه من كتاب الله) فكل ذلك يدل أن الله فرض على الحكام أن يحكموا بالعدل. وقد قال تعالى: ﴿وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ﴾ [النساء: ٥٨] وكذلك فرض عليهم ألا يخشوا الناس، ولهذا قال عمر بن عبد العزيز في صفة القاضي:\n_________\n(^١) زيادة من ابن بطال بها يستقيم السياق.\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٢٣٥ - ٢٣٦.\n(^٣) من (ص ١).","vol":"32","page":488},{"text":"(أن يكون صليبًا). وعنه: حتى يكون ورعًا نزهًا مستشيرًا لذوي الرأي، عارفًا بآثار من مضى.\nوقوله: (أن يكون عفيفًا) أخذه من قول الله تعالى: ﴿وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا﴾ [البقرة: ٤١]\nفصل:\nواختلف العلماء في قوله تعالى: ﴿فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى﴾ [ص: ٢٦].\nفقالت طائفة: الآية عامة في كل الناس، وكل خصمين تقدما إلى حاكم، فعليه أن يحكم بينهما. والناس في ذلك سواء. وسواء كان للحاكم ولد أو والد أو زوجة، وهم وسائر الناس في ذلك سواء. وذهب الكوفيون والشافعي: إلى أنه لا يجوز شهادته له (^١)، ويحكم لسائر الناس.\nوزاد أبو حنيفة: ولا يحكم لولد ولده (^٢)؛ لأن هؤلاء لا تجوز (شهادتهم له) (^٣). واختلف أصحاب مالك في ذلك، فقال مطرف وسحنون: كل ما لا يجوز للحاكم أن يشهد له لا يجوز حكمه له، وهم الآباء فمن فوقهم والأبناء فمن دونهم؛ إلا (لولده الصغير) (^٤) وزوجته ويتيمه الذي يلي ماله أو زوجه (^٥)، ولا يتهم في الحكم كما\n_________\n(^١) انظر: \"مختصر القدوري\" ص ٢٤٨، \"البيان\" للعمراني ١٣/ ٣٠.\n(^٢) انظر: \"مختصر القدوري\" ص ٢٤٨.\n(^٣) كذا في الأصل وفوقها (كذا)، وفي (ص ١): شهادته لهم.\n(^٤) كذا في الأصل وهي عبارة مقحمة يستقيم السياق بدونها وانظر: \"النوادر والزيادات\".\n(^٥) انظر: \"النوادر والزيادات\" ٨/ ٧٥.","vol":"32","page":489},{"text":"يتهم في الشهادة؛ لأنه إنما يحكم بشهادة غيره من العدول.\nوقال أصبغ مثل قول مطرف إذا قال: ثبت له عندي. ولا يدري أثبت له أم لا، ولم يحضر الشهود، فإذا حضروا وكانت الشهادة ظاهرة بحق بين، فحكمه لهم جائز ما عدا زوجته وولده الصغير ويتيمه الذي يلي (أمره) (^١)؛ لقول ابن الماجشون؛ لأن هؤلاء كنفسه فلا يجوز له أن يحكم لهم (^٢).\nوالقول الأول أولى؛ لشهادة عموم القرآن له قال تعالى: ﴿يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ﴾ [ص: ٢٦]، وخاطب الحكام فقال: ﴿وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ﴾ [النساء: ١٥٨]، فعم تعالى جميع الناس، وقد حكم الشارع لزوجته عائشة على من رماها وأقام عليهم الحد.\nقلت: ذلك من خصوصياته، (ويجوز) (^٣) أن الله لما أنزلت براءتها أمره بذلك، وليس رد شهادة الولد لوالده، وعكسه بإجماع من الأمة فيكون أصلًا لذلك، وقد أجاز شهادة الوالد لولده عمر بن الخطاب (^٤) وعمر بن عبد العزيز (^٥) وإياس بن معاوية، وهو قول أبي ثور والمزني وإسحاق (^٦).\n_________\n(^١) في (ص ١): ماله.\n(^٢) السابق.\n(^٣) في (ص ١): وذلك.\n(^٤) رواه عبد الرزاق ٨/ ٣٤٣ (١٥٤٧١).\n(^٥) رواه عبد الرزاق ٨/ ٣٤٣ (١٥٤٧٥).\n(^٦) انظر: \"عيون المجالس\" ٤/ ٥٣١، \"المغني\" ١٤/ ١٨١.","vol":"32","page":490},{"text":"فصل:\nالآية الأولى قيل فيها: جاز أن يقال خلقا، وقوله: ﴿بِمَا نَسُوا يَوْمَ الْحِسَابِ﴾ [ص: ٢٦] أي: تركوا العمل له فكانوا ناسين له، قاله السدي، وقال عكرمة: وهو من التقديم والتأخير أي: لهم يوم الحساب عذاب شديد بما نسوا، أي: بما تركوا أمر الله والقضاء بالعدل (^١).\nفصل:\nوالآية الثانية: يجوز أن يكون المعنى: فيها هدًى ونور للذين هادوا عليهم، ثم حذف، وقيل: (لهم) بمعنى (عليهم) مثل: ﴿وَإِنْ أَسَأْتُمْ فَلَهَا﴾ [الإسراء: ٧] و﴿الَّذِينَ أَسْلَمُوا﴾ هنا نعت فيه معنى المدح مثل: بسم الله الرحمن الرحيم، ﴿الرَّبَّانِيُّونَ﴾: العلماء الحكماء، وأصله رب العلم، والألف والنون للمبالغة، وقال مجاهد: هم فوق الأحبار (^٢)، والأحبار للعلماء؛ لأنهم يحبرون الشيء وهو في صدورهم محبر.\nواختلف لم سمي حبرًا؟\nفقال الفراء: أي: مداد حبر، ثم حذف مثل ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢]، وأنكره الأصمعي وقال: إنما سُمي حبرًا لتأثيره. يقال: على أسنانه حبرة. أي: صفرة وسواد (^٣).\n_________\n(^١) انظر هذِه الآثار في \"تفسير الطبري\" ١٠/ ٥٧٥ (٢٩٨٦٥ - ٢٩٨٦٦)، \"تفسير ابن كثير\" ١٢/ ٨٦.\n(^٢) \"تفسير مجاهد\" ١/ ١٩٧.\n(^٣) انظر: \"معاني القرآن\" للنحاس ٢/ ٣١٥.","vol":"32","page":491},{"text":"فصل:\nوالآية الثالثة قال مسروق: كان الحرث عنبا (^١) فنفشت فيه الغنم. أي: رعت ليلًا. كما سلف، وهو ما قاله الهروي في \"الغريبين\" (^٢)، وفي \"الصحاح\": الهمل بالتحريك يكون ليلًا ونهارًا (^٣)، فقضى داود بالغنم لأصحاب الحرث فمروا بسليمان فأخبروه، فقال: نعم أقضي به وغيره كان أرفق للفريقين، فدخل أصحاب الغنم على داود فأخبروه، فأرسل إلى سليمان فعزم عليه بحق النبوة والملك (والولد) (^٤) كيف رأيت فيما قضيت؟ قال: عدل الملك وأحسن، وكان غيره أرفق بهما جميعًا، قال: ما هو؟ قال: تدفع الغنم إلى صاحب الحرث فلهم لبنها وسمنها وأولادها، وعلى أهل الغنم أن يزرعوا لأهل الحرث حرثهم، فقال داود - ﵇ -: نعم ما قضيت. قيل: علم سليمان أن قيمة ما أفسدته مثل ما يصير إليهم من لبنها وصوفها.\nوقد أسلفنا (^٥) أن ناقة للبراء - ﵁أفسدت في حائط، فقضى - ﵇ - أن على أهل الحوائط حفظها نهارًا، وأن ما أفسدته المواشي ضامن على أهلها. أي: ضمان قيمته، وهذا خلاف شرع سليمان.\nفإن ترك هذا ورضيا بدفع الغنم عن قيمة ما أفسدت.\nفمشهور مذهب مالك: أنه لا يجوز حتى يعرفا قيمة المفسد. ونص عليه ابن شعبان، وفي \"كتاب محمد\" وإن لم يعرف القيمة، وقوله تعالى:\n_________\n(^١) رواه الطبري ٩/ ٤٩ (٢٤٦٩٢) من طريق أبي إسحاق، عن مسروق، عن شريح.\n(^٢) انظر: \"النهاية في غريب الحديث\" ٥/ ٩٧.\n(^٣) \"الصحاح\" ٥/ ١٨٥٤.\n(^٤) من (ص ١).\n(^٥) رواه أبو داود (٣٥٦٩)، ابن ماجه (٢٣٣٢).","vol":"32","page":492},{"text":"﴿فَفَهَّمْنَاهَا سُلَيْمَانَ﴾ [الأنبياء: ٧٩] يعني: القضية، وقوله: (لولا ما (ذكر) (^١) الله من أمر هذين الرجلين ..) إلى آخره، قال الداودي: إنما أثنى عليهما بقوله: ﴿وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا﴾ [الأنبياء: ٧٩] ولم يعذر الجاهل.\nوقد صح أن القضاة ثلاثة: اثنان في النار، وواحد في الجنة (^٢).\nقال طاوس: أشر الناس عند الله يوم القيامة إمام قاسط.\nوقال مكحول: لو خُيرت بين القضاء وبين المال لاخترت القضاء، ولو خُيرت بينه وبين ضرب عنقي أخترت ضرب عنقي.\n_________\n(^١) في (ص ١): أمر.\n(^٢) رواه أبو داود (٣٥٧٣)، والترمذي (١٣٢٢)، وابن ماجه (٢٣١٥) من حديث بريدة.","vol":"32","page":493},{"text":"<span data-type='title' id=toc-4238>١٧ - باب رِزْقِ الحُكَّامِ وَالْعَامِلِينِ عَلَيْهَا</span>\nوَكَانَ شُرَيْحٌ الْقَاضِي يَأْخُذُ عَلَى الْقَضَاءِ أَجْرًا. وَقَالَتْ عَائِشَةُ - ﵂ -: يَأْكُلُ الْوَصِيُّ بِقَدْرِ عُمَالَتِهِ، وَأَكَلَ أَبُو بَكْرٍ وَعُمَرُ - ﵄ -.\n\n٧١٦٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي السَّائِبُ بْنُ يَزِيدَ -ابْنُ أُخْتِ نَمِرٍ- أَنَّ حُوَيْطِبَ بْنَ عَبْدِ العُزَّى أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ السَّعْدِيِّ أَخْبَرَهُ أَنَّهُ قَدِمَ عَلَى عُمَرَ فِي خِلَافَتِهِ، فَقَالَ لَهُ عُمَرُ: أَلَمْ أُحَدَّثْ أَنَّكَ تَلِي مِنْ أَعْمَالِ النَّاسِ أَعْمَالًا، فَإِذَا أُعْطِيتَ العُمَالَةَ كَرِهْتَهَا؟ فَقُلْتُ: بَلَى. فَقَالَ عُمَرُ: مَا تُرِيدُ إِلَى ذَلِكَ؟ قُلْتُ إِنَّ لِي أَفْرَاسًا وَأَعْبُدًا، وَأَنَا بِخَيْرٍ، وَأَرِيدُ أَنْ تَكُونَ عُمَالَتِي صَدَقَةً عَلَى المُسْلِمِينَ. قَالَ عُمَرُ: لَا تَفْعَلْ، فَإِنِّي كُنْتُ أَرَدْتُ الَّذِي أَرَدْتَ، فَكَانَ رَسُولُ اللهِ - ﷺ - يُعْطِينِي الْعَطَاءَ فَأَقُولُ أَعْطِهِ أَفْقَرَ إِلَيْهِ مِنِّي. حَتَّى أَعْطَانِي مَرَّةً مَالًا فَقُلْتُ: أَعْطِهِ أَفْقَرَ إِلَيْهِ مِنِّي. فَقَالَ النَّبِيُّ - ﷺ -: «خُذْهُ فَتَمَوَّلْهُ وَتَصَدَّقْ بِهِ، فَمَا جَاءَكَ مِنْ هَذَا المَالِ -وَأَنْتَ غَيْرُ مُشْرِفٍ وَلَا سَائِلٍ- فَخُذْهُ، وَإِلاَّ فَلَا تُتْبِعْهُ نَفْسَكَ» [انظر: ١٤٧٣ - مسلم: ١٠٤٥ - فتح\n١٣/ ١٥٠].\n\n٧١٦٤ - وَعَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنْ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: سَمِعْتُ عُمَرَ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - يُعْطِينِي العَطَاءَ فَأَقُولُ: أَعْطِهِ أَفْقَرَ إِلَيْهِ مِنِّي. حَتَّى أَعْطَانِي مَرَّةً مَالًا فَقُلْتُ: أَعْطِهِ مَنْ هُوَ أَفْقَرُ إِلَيْهِ مِنِّي. فَقَالَ النَّبِيُّ - ﷺ -: «خُذْهُ فَتَمَوَّلْهُ وَتَصَدَّقْ بِهِ، فَمَا جَاءَكَ مِنْ هَذَا الْمَالِ -وَأَنْتَ غَيْرُ مُشْرِفٍ وَلَا سَائِلٍ- فَخُذْهُ، وَمَا لَا فَلَا تُتْبِعْهُ نَفْسَكَ». [انظر: ١٤٧٣ - مسلم: ١٠٤٥ - فتح: ١٣/ ١٥٠].\nثم ساق حديث الزهري: أَخْبَرَنِي السَّائِبُ بْنُ يَزِيدَ -ابن أُخْتِ نَمِرٍ- أَنَّ حُوَيْطِبَ بْنَ عَبْدِ العُزى أَخْبَرَهُ، أَنَّ عَبْدَ اللهِ بْنَ السَّعْدِيِّ وهو عبد الله بن وقدان قَدِمَ عَلَى عُمَرَ - ﵁ -، فَقَالَ لَهُ عُمَرُ - ﵁ -: أَلَمْ أُحَدَّثْ أنَّكَ تَلِي مِنْ","vol":"32","page":494},{"text":"أَعْمَالِ النَّاسِ أَعْمَالًا، فَإِذَا أُعْطِيتَ العُمَالَةَ كَرِهْتَهَا؟ فَقُلْتُ: بَلَى. فَقَالَ عُمَرُ: مَا تُرِيدُ إِلَى ذَلِكَ؟ قُلْتُ: إِنَّ لِي أَفْرَاسًا وَأَعْبُدًا، وَأَنَا بِخَيْرٍ، وَأَرِيدُ أَنْ تَكُونَ عُمَالَتِي صَدَقَةً عَلَى الْمُسْلِمِينَ. قَالَ عُمَرُ: لَا تَفْعَلْ، فَإِنِّي كُنْتُ أَرَدْتُ الَّذِي أَرَدْتَ، فَكَانَ رَسُولُ اللهِ - ﷺ - يُعْطِينِي العَطَاءَ فَأَقُولُ: أَعْطِهِ أَفْقَرَ إِلَيْهِ مِنِّي. فَقَالَ النَّبِيُّ - ﷺ -: «خُذْهُ فَتَمَوَّلْهُ وَتَصَدَّقْ بِهِ، فَمَا جَاءَكَ مِنْ هَذَا الْمَالِ -وَأَنْتَ غَيْرُ مُشْرِفٍ وَلَا سَائِلٍ- فَخُذْهُ، وَإِلاَّ فَلَا تُتْبِعْهُ نَفْسَكَ»\nوَعَنِ الزُّهْرِيِّ قَالَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنْ عَبْدَ اللهِ بْنَ عُمَرَ قَالَ: سَمِعْتُ عُمَرَ - ﵁ - يَقُولُ: كَانَ النَّبِيُّ - ﷺ - يُعْطِينِي العَطَاءَ فَأَقُولُ: أَعْطِهِ أَفْقَرَ إِلَيْهِ مِنِّي. حَتَّى أَعْطَانِي مَرَّةً مَالًا فَقُلْتُ: أَعْطِهِ مَنْ هُوَ أَفْقَرُ إِلَيْهِ مِنِّي. فَقَالَ النَّبِيُّ - ﷺ -: \"خُذْهُ فَتَمَوَّلْهُ تَصَدَّقْ بِهِ\" .. الحديث كما قال. إلا أنه قال: \"وما لا فلا تتبعه\".\nالشرح:\nأثر شريح أخرجه ابن أبى شيبة، عن الفضل بن دكين، عن الحسن بن صالح، عن ابن أبي ليلى قال: بلغنا -أو قال: بلغني- أن عليًّا رزق شريحًا خمسمائة (^١)، والتعليق عن عائشة وأبي بكر وعمر سلف، وكان أكلهما في أيام خلافتهما؛ لاشتغالهما بأمور المسلمين، ولهما من ذلك حق، وأما قبلها فقد روي أنهما كانا عاملين، وذلك (جائز) (^٢) أيضًا لهما. وحديث حويطب سلف أنه أحد الأحاديث التي اجتمع فيها أربعة من الصحابة.\n_________\n(^١) \"مصنف ابن أبي شيبة\" ٤/ ٤٣٤ (٢١٧٩٩).\n(^٢) من (ص ١).","vol":"32","page":495},{"text":"فصل:\nوالزهري: محمد بن مسلم، يُكني: أبا بكر، مات بالشام في رمضان سنة أربع وعشرين ومائة، والسائب بن يزيد حليف بني أمية مات سنة ست وثمانين، ووالده صحابي.\nفصل:\nقام الإجماع على أن أرزاق الحكام من الفيء، وما جرى مجراه مما يصرف في مصالح المسلمين؛ لأن الحكم بينهم من أعظم مصالحهم.\nوقال الطبري: وفيه الدليل الواضح على أن من شغل بشيء من أعمال المسلمين أخذ الرزق على عمله ذلك؛ لاشتغالهما بأمور المسلمين كالولاة والقضاة وجباة الفيء وعمال الصدقة وشبههم؛ لإعطاء رسول الله - ﷺ - لعمر أنعمًا له على عمله الذي استعمله عليه.\nفكذلك سبيل كل مشغول بشيء من أعمالهم له من الرزق على قدر استحقاقه عليه، وسبيله سبيل عمر - ﵁ - في ذلك. قال غيره: إلا أن طائفة من (أهل) (^١) السلف كرهت أخذ الرزق على القضاء. روي ذلك عن ابن مسعود والحسن البصري (^٢) والقاسم (^٣).\nوذكره ابن المنذر عن عمر بن الخطاب - ﵁ -، وحكاه ابن أبي شيبة عن مسروق أيضًا (^٤)، ورخصت في ذلك طائفة.\n_________\n(^١) من (ص ١).\n(^٢) رواه ابن أبي شيبة ٤/ ٤٣٤ (٢١٧٩٦).\n(^٣) رواه عبد الرزاق ٨/ ٩٢٧ - ٩٢٨ (١٥٢٨٥)، وابن أبي شيبة ٤/ ٤٣٤ (٢١٧٩٥).\n(^٤) \"المصنف\" ٤/ ٤٣٤ (٢١٧٩٥).","vol":"32","page":496},{"text":"وذكر ابن المنذر: أن زيد بن ثابت كان يأخذ على القضاء أجرًا. وروي ذلك عن ابن سيرين وشريح، وهو قول الليث وإسحاق وأبي عبيد، والذين كرهوه ليس بحرام عندهم.\nوقال الشافعي: إذا أخذ القاضي جعلًا لم يحرم عندي. واحتج أبو عبيد في جواز ذلك بما فرض الله تعالى للعاملين على الصدقة، وجعل لهم منها حقًّا لقيامهم وسعيهم فيها.\nقال ابن المنذر: وحديث ابن السعدي حجة في جواز إرزاق القضاة من وجوهها. قال المهلب: وإنما كره ذلك من كره؛ لأن أمر القضاء إنما هو محمول في الأصل على الاحتساب، ولذلك عظمت منازلهم وأجورهم في الآخرة، ألا ترى أن الله تعالى أمر نبيه - ﷺ - وسائر الأنبياء ﵈ أن يقولوا: ما أسألكم عليه من أجر؛ ليكون ذلك على البراءة من الاتهام.\nولذلك قال مالك: أكره أجر قسام القاضي (^١)؛ لأن من مضى كانوا يقسمون ويحتسبون ولا يأخذون أجرًا. فأراد أن يجري هذا الأمر على طريق الاحتساب على الأصل الذي وصفه الله تعالى للأنبياء ﵈؛ لئلا يدخل في هذِه الصناعة من لا يستحقها ويتحيل على أموال المسلمين، وأما من حكم بالحق إذا تصرف في مصالح المسلمين فلا يحرم عليه أخذ الأجر على ذلك.\nوقد روي عن عمر بن الخطاب: أنه استعمل ابن مسعود على بيت المال، وعمار بن ياسر على الصلاة، وابن حنيف (^٢) على الجند،\n_________\n(^١) انظر: \"المدونة\" ١/ ٦٥، ٤/ ٢٧٠ - ٢٧١.\n(^٢) رواه ابن سعد في \"الطبقات\" ٣/ ٢٥٥.","vol":"32","page":497},{"text":"ورزقهم كل يوم شاة شطرها لعمار، (وربعها لابن مسعود) (^١)، وربعها لابن حنيف، وأما العاملون عليها فهم السعاة المتولون لقبض الصدقات، ولهم من الأجر بقدر أعمالهم على حسب ما يراه الإمام في ذلك.\nوقد سلف هذا المعنى في كتاب الزكاة، وفي كتاب الوصايا اختلاف العلماء فيما يجوز للوصي أن يأكل من مال يتيمه.\nوأما قوله - ﵇ - لعمر في العطاء: \"خذه فتموله وتصدق به\"، فإنما أراد الأفضل والأعلى من الأجر؛ لأن عمر وإن كان مأجورًا بإيثاره بعطائه على نفسه من هو أفقر إليه منه، فإن أخذه العطاء ومباشرته الصدقة بنفسه أعظم لأجره، وهذا يدل أن الصدقة بعد التمول أعظم أجرًا؛ لأن خلق الشح حينئذٍ مستولٍ على النفوس.\nفصل:\nوفيه: أن أخذ ما جاء من المال من غير مسألة أفضل من تركه؛ لأنه يقع في إضاعة المال، وقد نهى الشارع عن ذلك (^٢).\nفصل:\nقسم ابن التين رزق القضاة قسمين من بيت المال، ومن المتحاكمين، والأول ثلاثة أقسام:\nأحدها: أن تكون لا شبهة فيما يدخلها، والأخذ منها جائز قطعًا لكل من ولي من أمور المسلمين شيئًا تعمهم نفقته.\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٢٣٨ - ٢٤٠.","vol":"32","page":498},{"text":"ثانيها: أن يكون الغالب فيها من غير وجهه فلا خلاف أن الترك أولى، فإن أخذ، فإن كان فقيرًا أو مسكينًا جاز، أو غنيًّا فمكروه.\nثالثها: أن يكون غالبه ما يدخلها من وجهه، فأما الفقير فيجوز له الأخذ قطعًا.\nواختلف فعل العلماء المقتدى بهم، فمنهم من أخذ، ومنهم من ترك، وافترق فعل الأولين (وعملهم) (^١) فيما أخذوا، فمنهم من صرفه في وجهه ولم يسعه (ترك) (^٢) الأخذ عنه. ومنهم، من صرفه في مصالحه، وأما أخذ القاضي والمفتي من المتحاكمين أوالمستفتي؛ قال: فهي رشوة محرمة، وأما العامل فقد فرض الله له سهمًا في الزكاة، وأما الوصي فإن كان في كفاية والمال يسير لا يشغله فلا يأكل منه، وإن كان كثيرًا وشغله النظر فيه جاز الأكل بالمعروف، (والترك أفضل، وإن كان فقيرًا والمال يشغله جاز له الأكل بالمعروف) (^٣)، والأصح عندنا أنه يأكل أقل الأمرين من أجرة عمله ونفقته (^٤).\nفصل:\nفي الباب من الفوائد: جواز الأخذ من بيت المال لكل من تكلف من أمور المسلمين شيئًا، وكشف الإمام عمن له حق في بيت المال؛ ليعطيه إياه وكراهته الأخذ مع الاستغناء، وإن كان المال طيبًا.\nوجواز الصدقة مما لم (يقبض) (^٥) إذا كان له واجبًا، وقوله - ﵇ -\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) انظر: \"البيان\" للعمراني ١٣/ ١٤ - ١٥.\n(^٥) في الأصل: يقتضي، والمثبت من (ص ١).","vol":"32","page":499},{"text":"لعمر: \"خذه فتموله وتصدق به\" قال على أن الصدقة بعد القبض، ولا شك أن ما حصل بيد الإنسان كان أشد حرجًا عليه، فمن استوت عنده الحالتان فمرتبته أهلا، ولذلك أمره - ﵇ - بأخذه وبين له جواز تموله إن أحب أو التصدق به.\nفصل:\nذهب بعض الصوفية: أن المال إذا جاء من غير إشراف نفس ولا سؤال لا يرد، فإن رد عوقب بالحرمان، ويحكي عن أحمد أيضًا وأهل الظاهر (^١).\nفصل:\nقسم القضاة قسمان: محتسبة من غير أجر، ولا شك في قبول شهادتهم، وبأجر، فإن كانت من بيت المال فلا بأس به، وإن كان من الآحاد فكذلك، وإليه ذهب مالك؛ لأنه إنما كرهه لما يأخذه من أموال اليتامى (^٢)، فإن كانوا سفهاء لا يجوز له أخذها إلا إذا استأجره الإمام أو الوصي.\nوإن اختلفوا فاستأجره الرشداء، فإن أخذ من الرشداء ما ينوبهم وترك ما ينوب السفهاء فذلك جائز، وإن أراد أن يأخذ من السفهاء نظر السلطان في ذلك وأما قاسم الغنيمة، فقد قال ابن الماجشون: إن فعله احتسابًا فأجره على الله، وإن استؤجر فله أجرته.\n_________\n(^١) انظر: \"المحلى\" ٩/ ١٥٦.\n(^٢) انظر: \"المدونة\" ٤/ ٢٧١.","vol":"32","page":500},{"text":"<span data-type='title' id=toc-4239>١٨ - باب مَنْ قَضَى وَلَاعَنَ فِي المَسْجِدِ</span>\nوَلَاعَنَ عُمَرُ﵁ - عِنْدَ مِنْبَرِ النَّبِيِّ - ﷺ -. وَقَضَى شُرَيْحٌ وَالشَّعْبِيُّ وَيَحْيَى بْنُ يَعْمَرَ فِي المَسْجِدِ، وَقَضَى مَرْوَانُ عَلَى زَيْدِ بْنِ ثَابِتٍ بِالْيَمِينِ عِنْدَ المِنْبَرِ. وَكَانَ الْحَسَنُ وَزُرَارَةُ بْنُ أَوْفَى يَقْضِيَانِ فِي الرَّحَبَةِ خَارِجًا مِنَ المَسْجِدِ.\n\n٧١٦٥ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ الزُّهْرِيُّ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: شَهِدْتُ الْمُتَلَاعِنَيْنِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ فُرِّقَ بَيْنَهُمَا. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح: ١٣/ ١٥٤].\n\n٧١٦٦ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي ابْنُ شِهَابٍ، عَنْ سَهْلٍ -أَخِي بَنِي سَاعِدَةَ- أَنَّ رَجُلًا مِنَ الأَنْصَارِ جَاءَ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ؟ فَتَلَاعَنَا فِي المَسْجِدِ وَأَنَا شَاهِدٌ. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح: ١٣/ ١٥٤].\nثم ساق التلاعن في المسجد من حديث سهل بن سعد، ساقه من طريقين: أحدهما: عن سفيان قال الزهري، عن سهل بن سعد.\nوالثاني: عن ابن جريج أخبرني ابن شهاب عن سهل، فكأنه يرى أن قول الراوي (قال فلان) دون قوله (عن فلان). كذا ساقهما.\nوالتعليق عن يحيى أخرجه ابن أبي شيبة، عن ابن مهدي: ثنا عبد الرحمن بن قيس قال: رأيت يحيى بن يعمر يقضي في المسجد (^١).\nوالتعليق عن شريح غريب، وفي ابن أبي شيبة روى عن وكيع، عن سفيان، عن الجعد بن ذكوان: أن شريكا كان إذا كان يوم مطر قضى في داره. وتعليق الحسن وزرارة أخرجه أيضًا عن ابن مهدي، عن المثنى بن\n_________\n(^١) \"المصنف\" ٤/ ٤٣٦ (٢١٨٢٥).","vol":"32","page":501},{"text":"سعيد قال: رأيت الحسن وزرارة فذكره. قال: وحدثنا ابن مهدي، عن ابن أبي عتبة قال: رأيت الحسن يقضي في المسجد (^١)، وقضاء مروان أخرجه وكيع بن الجراح في \"مصنفه\" عن هشام بن عروة عن أبيه قال: شهدت مروان فذكره.\nالشرح:\nسياق البخاري هذِه الآثار ليسهل على عمل من تقدم من القضاة، وقد استحب القضاء في المسجد طائفة منهم شريح والحسن البصري والشعبي وابن أبي ليلى (^٢)، وقال مالك: القضاء في المسجد من أمر الناس القديم؛ لأنه يرضى فيه بالدون ويصل إليه المرأه والضعيف، وإذا احتجب لم يصل إليه الناس (^٣)، وبه قال أحمد وإسحاق (^٤)، وكرهته طائفة وقالت: القاضي يحضره الحائض والذمي وتكثر الخصومات بين يديه، المساجد تجنب ذلك، وروي عن عمر بن عبد العزيز أنه كتب إلى القاسم بن عبد الرحمن: أن لا يقضي في المسجد فإنه يأتيك الحائض والذمي (^٥). وقال الشافعي: أحب إلي يقضي في غير المسجد؛ لكثرة من يغشاه لغير ما بنيت له المساجد (^٦).\n_________\n(^١) \"السابق\" ٤/ ٤٣٦ (٢١٨٢٧، ٢١٨٢٤، ٢١٨٢٨).\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٢٤٠.\n(^٣) \"المدونة\" ٤/ ٧٦.\n(^٤) انظر: \"الشرح الكبير\" ٢٨/ ٣٣٨.\n(^٥) رواه عبد الرزاق في \"مصنفه\" ١٠/ ٢٣، (١٨٢٤١) وبمعناه ابن أبي شيبة ٤/ ٤٣٦ (٢١٨٢٣).\n(^٦) \"الأم\" ٦/ ٢٠١.","vol":"32","page":502},{"text":"وحديث سهل حجة لمن استحب ذلك، وعجبت من الإسماعيلي كونه قال في حديث الزهري عن سهل: ليس فيه ذكر المسجد، فالمتنان واحد قطعهما البخاري، وليس في اعتلال من اعتل بحضور الحائض والكافر مجلس الحكم حجة؛ لأنه لا يعلم حجة يجب فيها منع الكافر من الدخول في المساجد سوى المسجد الحرام، وقد قدم وقد ثقيف على رسول الله - ﷺ -، فأنزلهم في المسجد (^١) وأخذ ثمامة بن أثال من بني حنيفة أسيرًا وربط إلى سارية من سواري المسجد (^٢)، وليس في منع الحائض من دخول المسجد خبر يثبت، وقد نظر داود - ﵇ - بين (الخصمين) (^٣) الذين وعظهما في المحراب وهو في المسجد، وأما الأحاديث التي فيها النهي عن إقامة الحدود في المسجد فضعيفة (^٤).\nفصل:\nاختلف في الموضع الذي يجلس فيه للحكم على ثلاثة أقوال: فقال مالك في \"المدونة\" ما مضى، وقال في كتاب ابن حبيب: كان من مضى من القضاة يجلسون في رحاب المسجد خارجًا إما عند موضع الجنائز، وإما في رحبة دار مروان، وما كانت تسمى إلا رحبة القضاء، قال مالك: وإني لأستحب ذلك في الأمصار من غير تضييق؛ ليصل إليه اليهودي\n_________\n(^١) رواه أبو داود (٣٠٢٦)، وأحمد ٤/ ٢١٨ وغيرهم.\n(^٢) سبقت قصته برقم (٤٦٢) كتاب الصلاة، باب: الاغتسال إذا أسلم، وربط الأسير في المسجد.\n(^٣) من (ص).\n(^٤) روى أبو داود (٤٤٩٠) عن حكيم بن حزام أنه قال: نهى رسول الله - ﷺ - أن يستقاد في المسجد ..\nورواه أيضًا أحمد ٣/ ٤٣٤ موقوفًا على حكيم - ﵁ -. ورواه مرفوعًا الدارقطني ٣/ ٨٥ وغيره وقد حسنه الألباني انظر \"إرواء الغليل\" ٧/ ٣٦١.","vol":"32","page":503},{"text":"والنصراني والحائض والضعيف، وهو أقرب إلى التواضع، وحيثما جلس القاضي المأمون فهو جائز، وقال ابن حبيب: لا بأس أن يقضي في منزله، واستحسن بعض شيوخنا قوله: في رحابه. وقال ابن أبي زيد تصحيحًا لقول مالك: يقضي في المسجد؛ لقوله تعالى: ﴿وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ (٢١)﴾ (^١) [ص: ٢١].\nفصل:\nسهل بن سعد الساعدي كنيته أبو العباس، أنصاري مدني، مات سنة ثمان وثمانين (^٢).\nفصل:\nحضوره يحتمل وجهين: أحدهما: أن يدعى لذلك فيحتمل أن يخص به؛ لصغره لما يرجى من طول عمره لئلا يذهب من شاهد ذلك، والثاني: أن يكون من غير استدعاء.\nفصل:\nيغلظ في اللعان بالزمان والمكان وهي سنة عندنا لا فرض على الأصح (^٣)، وقال مالك بالتغليظ (^٤)، وأيضًا منع أبو حنيفة (^٥) وروى ابن كنانة عن مالك يجزئ في المال العظيم والدماء (^٦).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٢٠، ٢١.\n(^٢) انظرترجمته في \"معجم الصحابة\" للبغوي ٣/ ٨٧، و\"الاستيعاب\" ٢/ ٢٢٤ (١٠٩٤)، و\"أسد الغابة\"٢/ ٤٧٢ (٢٢٩٣).\n(^٣) انظر: \"البيان\" للعمراني ١٠/ ٤٥٤، \"الحاوي\" للماوردي ١١/ ٤٥ (طبعة دار الفكر).\n(^٤) انظر: \"المنتقى\" ٥/ ٢٣٣، \"بداية المجتهد\" ٤/ ١٧٧٩.\n(^٥) انظر: \"بدائع الصنائع\" ٦/ ٢٢٨.\n(^٦) انظر: \"المنتقي\" ٥/ ٢٣٣.","vol":"32","page":504},{"text":"وزمن اللعان بعد العصر عندنا (^١)، وعند المالكية إثر الصلاة، وعن بعضهم كمذهبنا (^٢)؛ لاختصاص العصر بالملائكة -أعني: ملائكة الليل والنهار. وروى ابن حبيب، عن المطرف وابن الماجشون: لا يحلف بإثر الصلوات إلا في الدماء واللعان، وأما في الحقوق ففي أي وقت، وقاله ابن القاسم. وروى ابن كنانة، عن مالك: يحلف في ربع دينار وفي القسامة واللعان على المنبر، فيقول: بالله الذي لا إله إلا هو عالم الغيب والشهادة الرحمن الرحيم، كانت يمين واحدة أو أيمان متكررة. وقال ابن حبيب، عن مطرف وابن الماجشون: إن اليمين في ذلك كله بالله الذي لا إله إلا هو خاصة، زاد ابن المواز: والحر والعبد في ذلك سواء، وهو المشهور من قول مالك، وقاله ابن القاسم (^٣).\nفصل:\nفي حديث سعد: التجوز في السؤال، وذلك يدل على علم السائل؛ لأنه لم يصرح باسم الرجل سترًا عليه وعلى المرأة حتى يرى ما يكون الحكم فيه.\nوفيه: أن الرجل إذا لم يسم المقذوف لا يتعلق به (حق) (^٤) القذف.\nفرع: اختلف متى يقع الفراق في اللعان: فقال مالك وابن القاسم: بنفس اللعان ولا يحل له أبدًا (^٥)، وقال ابن أبي صفرة: اللعان لا يرفع العصمة حتى يوقع (الرجل) (^٦) الطلاق.\n_________\n(^١) انظر: \"البيان\"١٠/ ٤٥٥.\n(^٢) انظر: \"المدونة\" ٢/ ٣٣٧، \"بداية المجتهد\" ٤/ ١٧٨١.\n(^٣) انظر: \"النوادر والزيادات\" ٨/ ١٥٦، \"المنتقي\" ٥/ ٢٣٣.\n(^٤) في (ص ١): حد.\n(^٥) انظر: \"المدونة\" ٢/ ٣٣٧.\n(^٦) في (ص ١): الزوج.","vol":"32","page":505},{"text":"<span data-type='title' id=toc-4240>١٩ - باب مَنْ حَكَمَ فِي المَسْجِدِ حَتَّى إِذَا أَتَى عَلَى حَدٍّ أَمَرَ أَنْ يُخْرَجَ مِنَ المَسْجِدِ فَيُقَامَ</span>\nوَقَالَ عُمَرُ﵁ - أَخْرِجَاهُ مِنَ المَسْجِدِ. (وَاضَرَبَاهُ) (^١). وَيُذْكَرُ عَنْ عَلِيٍّ - ﵁ - نَحْوُهُ.\n\n٧١٦٧ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ وَسَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: أَتَى رَجُلٌ رَسُولَ اللهِ - ﷺ - وَهْوَ فِي المَسْجِدِ فَنَادَاهُ فَقَالَ: يَا رَسُولَ اللهِ إِنِّي زَنَيْتُ. فَأَعْرَضَ عَنْهُ. فَلَمَّا شَهِدَ عَلَى نَفْسِهِ أَرْبَعًا قَالَ: «أَبِكَ جُنُونٌ؟». قَالَ: لَا. قَالَ: «اذْهَبُوا بِهِ فَارْجُمُوهُ». [انظر: ٥٢٧١ - مسلم: ١٦٩١ م - فتح: ١٣/ ١٥٦].\n\n٧١٦٨ - قَالَ ابْنُ شِهَابٍ: فَأَخْبَرَنِي مَنْ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ قَالَ: كُنْتُ فِيمَنْ رَجَمَهُ بِالْمُصَلَّى. رَوَاهُ يُونُسُ وَمَعْمَرٌ وَابْنُ جُرَيْجٍ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ - ﷺ - فِي الرَّجْمِ. [انظر: ٥٢٧١ - مسلم: ١٦٩١ م - فتح: ١٣/ ١٥٦].\nثم ساق حديث أبي هريرة - ﵁ - في قصة ماعز- وفيه: فلما شهد على نفسه أربعًا قال: \"أبك جنون؟ \"، قال: لا، قال: \"اذهبوا به فارجموه\" فرجم بالمصلى. رواه يونس ومعمر وابن جريج عن الزهري عن أبي سلمة عن جابر - ﵁ -، عن رسول الله - ﷺ - في الرجم\n(الشرح) (^٢):\nاختلف العلماء في إقامة الحدود في المسجد، فروي عن عمر﵁ -\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"32","page":506},{"text":"أنه أمر بالذي وجب عليه الحد أن يقام عليه خارج المسجد (^١)، وكذا فعل علي - ﵁ - بالسارق الذي قدم إليه، فقال: يا قنبر أخرجه من المسجد فاقطع يده (^٢). وكره إقامته في المسجد مسروق وقال: إن للمسجد حرمة (^٣).\nوهو قول الشعبي (^٤) وعكرمة، وإليه ذهب الكوفيون والشافعي و(أحمد) (^٥) وإسحاق (^٦).\nوفيها قول ثان: يروى عن الشعبي أنه أقام على رجل من أهل الذمة حدًا في المسجد (^٧)، وهو قول ابن أبي ليلى (^٨).\nوفيها قول ثالث: وهو الرخصة في الضرب بالأسواط اليسيرة في المسجد، فإذا كثرت الحدود فلا تقام فيه، وهو قول مالك (^٩) وأبي ثور.\nوقول من نزه المسجد عن إقامة الحدود فيه أولى، يشهد له حديث الباب، حيث أَمر برجمه في المصلى خارج المسجد.\n_________\n(^١) رواه عبد الرزاق في \"مصنفه\" ١٠/ ٢٣ (١٨٢٣٨)، وابن أبي شيبة في \"المصنف\" ٥/ ٥٢١ (٢٨٦٣٧).\n(^٢) رواه ابن أبي شبية في \"المصنف\" ٥/ ٥٢١ (٢٨٦٣٦).\n(^٣) رواه عبد الرزاق في \"مصنفه\" ١٠/ ٢٣ (١٨٢٤٠)، وابن أبي شيبة في \"المصنف\" ٥/ ٢٢ (٢٨٦٤٥)\n(^٤) رواه ابن أبي شيبة ٥/ ٥٢١ - ٥٢٢ (٢٨٦٤٠).\n(^٥) من (ص ١).\n(^٦) انظر: \"مختصر اختلاف العلماء\" ٣/ ٢٩١، \"الأم\" ٧/ ١٥٠، \"المغني\" ١٢/ ٥١١.\n(^٧) رواه عبد الرزاق ١٠/ ٢٣ (١٨٢٣٩).\n(^٨) انظر: \"الأم\" ٧/ ١٥٠.\n(^٩) انظر: \"المدونة\" ٤/ ٤٨٦، \"المنتقى\" ٥/ ١٨٥.","vol":"32","page":507},{"text":"قال ابن المنذر: ولا ألزم من أقام الحد في المسجد مأثمًا؛ لأني لا أجدُ دليلًا عليه (^١).\nوفي الباب حديثان منقطعان لا تقوم بهما حجة في النهي عن إقامة الحدود في المساجد، وقد أسلفت أن طرقه كلها ضعيفة (^٢).\nفصل:\nقوله في الحديث: (فأعرض عنه) (أي) (^٣): كراهية سماع ذلك، وأراد به للستر.\nوفيه تأويلان: أحدهما: أن ذلك إنما يكون إذا قام به من له حق، والثاني: أنه لم يحضره أحد من الشهود.\nفرع:\nقيل لمالك: أترى للإمام إذا اعترف عنده بالزنا أن يعرض عنه أربع مرات؟ فقال: ما أعرف هذا، إذا اعترف مرة وأقام على اعترافه أقيم عليه الحد (^٤). والحديث يرده.\nواختلف إذا جحد الإقرار ولم يأت بعده، فقال مالك مرة: يقبل منه. وقال أخرى: لا (^٥).\nوأبعد من قال: يحتمل أن يكون - ﵇ - أمر برجمه قبل أن يستكمل الأربع. وقد يحتمل أن تكون شهادته على نفسه بذلك عند غير رسول الله - ﷺ -. وأقر الرابعة عنده.\n_________\n(^١) انظر: \"الإشراف\" ٣/ ٢١.\n(^٢) في باب: من قضى ولاعن في المسجد.\n(^٣) من (ص ١).\n(^٤) انظر: \"المنتقي\" ٧/ ١٣٥.\n(^٥) انظر: \"المنتقي\" ٧/ ١٤٣.","vol":"32","page":508},{"text":"<span data-type='title' id=toc-4241>٢٠ - باب مَوْعِظَةِ الإِمَامِ لِلْخُصُومِ</span>\n٧١٦٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّمَا أَنَا بَشَرٌ، وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِى نَحْوَ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ». [انظر: ٢٤٥٨ - مسلم: ١٧١٣ - فتح: ١٣/ ١٥٧].\nذكر فيه حديث أم سلمة - ﵂ - أَنَّه - ﷺ - قَالَ: \"إِنَّمَا أَنَا بَشَرٌ، وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأقْضِي نَحْوَ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ\".\nهذا الحديث سلف في المظالم (^١)، وأوائل كتاب الحيل (^٢)، وأم سلمة اسمها: هند، وهي ابنة عم أبي جهل، ماتت سنة (تسع وخمسين) (^٣) وهي أول ظعينة دخلت المدينة.\nومعنى: ألحن بحجته: أفطن لها وأجدل. وقال ابن حبيب: أنطق وأقوى مأخوذ من قوله تعالى ﴿وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ﴾ [محمد: ٣٠] أي: نطق القول.\nوقيل معناه: أن يكون أحدهما أعلم بمواقع الحجج وأهدى لإيرادها ولا يخلطها بغيرها.\nقال أبو عبيد: اللحن -بفتح الحاء- الفطن، وبالإسكان للخطأ في\n_________\n(^١) سلف برقم (٢٤٥٨) باب: إثم من خاصم في باطل وهو يعلمه.\n(^٢) سلف برقم (٦٩٦٧) باب: (١٠).\n(^٣) ورد بهامش الأصل: توفيت في إمرة يزيد، وأما الواقدي ما ذكره المؤلف.","vol":"32","page":509},{"text":"القول. ويؤيده روايته في كتاب المظالم بلفظ: \"أبلغ من بعض\" (^١)، ويأتي بعد أيضًا (^٢)، وذكر ابن سيده: لحن الرجل لحنًا: تكلم بلغته، ولحن له (يلحن) (^٣) لحنًا: قال له قولًا يفهمه عنه ويخفى على غيره، وألحنه القول أفهمه إياه، فلحنه لحنًا: فهمه، ولحنه [غنى لحنًا] (^٤) عن كُراع كذلك، وهي قليلة، والأول أعرف، ورجل لَحِنٌ: عالم بعواقب الكلام ظريف، ولحن لحنًا: فطن لحجته وانتبه لها، ولاحن الناس: فاطنهم. ومنه قول عمر بن عبد العزيز: عجبتُ لمن لاحن الناس ولاحنوه، كيف لا يعرف جوامع الكلم، ورجل لاحن الناس ولاحنوه لا غير: إذا صرف كلامه عن جهته، ولا يقال: لَحَّان. وعرف ذلك في لَحْنِ كلامه، أي: فيما يميل إليه، وفي التنزيل ﴿وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ﴾ (^٥) [محمد: ٣٠] وفي \"جامع القزاز\" عن الخليل إن ترك الصواب يجوز فيه التحريك (^٦). وأنكره بعضهم، وقال غيره: بالسكون يكون: إزالة الشيء عن جهته وفي الخطأ، وأنشد:\nمنطق صائب وبلحن أحيا … نا وخير الحديث ما كان لحنًا\nفهنا في اللحن التعميم وإزالته عن وجهه، ولذلك جعله خير الحديث؛ لأنه إنما يعلمه من يفطن له وليس كالذي يعلمه كل سامع.\n_________\n(^١) سلف برقم (٢٤٥٨) باب: إثم من خاصم في باطل وهو يعلمه.\n(^٢) سيأتي برقم (٧١٨١) باب: من قُضى له بحق أخيه.\n(^٣) من (ص ١).\n(^٤) ليست بالأصل، والمثبت من \"المحكم\" ٣/ ٢٥٨.\n(^٥) \"المحكم\" ج ٣/ ٢٥٨.\n(^٦) الذي في \"العين\" ٣/ ٢٣٠: اللحن: ترك الصواب في القراءة والنشيد وقال: لَحَنَ يَلْحَنُ لَحْنا ولَحَنا.","vol":"32","page":510},{"text":"ومعنى (صائب) في هذا، أي: من صاب يصوب. أي: هو غزير كثير متين. وقيل: إنما يريد هنا اللحن الذي هو إزالة الإعراب؛ لأن الجارية ليستملح منها ذلك.\nوقال ثعلب: اللحن قبيح من كل أحد. قال معاوية: كيف ابن زياد فيكم؟ قالوا: ظريف على أنه يلحن، قال: فذلك أظرف له، ذهب معاوية إلى اللحن الذي هو الفطنة، وذهبوا هم إلى اللحن الذي هو الخطأ (^١). وقال عمر بن الخطاب - ﵁ -: تعلموا الفرائض [والسنن] (^٢) واللحن كما تعلمون القرآن. قيل: أراد اللغة، وقيل: أراد الخطأ؛ لأن من تعلم الخطأ فقد تعلم الصواب، والعرب تقول: هذا لحن بني فلان إنما تريد لغتهم، ومنه قول عمر - ﵁ - في أبي بن كعب: وإنما أرغب عن كثير من لحنه (^٣). يريد: لغته. قال الشاعر:\nوما هاج هذا الشَّوْقَ إلاَّ حمامة … تَغَنَّتْ على خَضْراءَ سُمرٌ قُيودُها\nصَدُوحُ الضُّحَي مَعْرُوفة اللَّحْنِ لم تَزَلْ .... تَقُودُ الهَوى مِنْ مُسْعدٍ ويَقوُدُها\nوالجمع: لحون، (وقوله: رددن لحونًا ذات ألوان، يريد: عندهم لغات) (^٤).\n_________\n(^١) رواه القالي في \"أماليه\" ١/ ٥ عن شيخه أبي بكر عن إسماعيل بن إسحاق عن نصر بن علي عن الأصمعي عن عيسى بن عمر قال: قال معاوية، فذكره.\n(^٢) ليست بالأصل والمثبت من \"أمالي القالي\".\n(^٣) انظر: \"النهاية في غريب الحديث والأثر\" ٤/ ٢٤١.\n(^٤) كذا بالأصل وليس لها في النص متعلق، والمصنف ينقل من \"أمالي القالي\" ١/ ٦، وذكرها القالي عقب بيتين نصهما:\nوهاتِفَيْن بِشَجْو بَعْدَما سَجَعتْ … وُرْقُ الحَمام بِتَرْجِيع وإرْنانِ\nباتا على غُصْنِ بانٍ في ذُرى فَنَنٍ … يُرَدِّدَانِ لُحُونًا ذاتَ ألوَانِ\nوقال: معناه: يرددان لغات.","vol":"32","page":511},{"text":"وقيل: اللحن هنا (ضروب) (^١) الأصوات الموضوعة، فلذلك يقولون: لحن في قراءته إذا قرأ بتطريب.\nفصل:\nفيه ما ترجم له أنه ينبغي للحاكم أن يعظ الخصمين ويحذر من المظالم ومطالبة الباطل؛ لأنه - ﵇ - وعظ أمته بقوله هذا.\nفصل:\nوقوله: \"إنما أنا بشر\" على معنى الإقرار على نفسه بصفة البشرية من أنه لا يعلم (من) (^٢) الغيب إلا ما أعلمه الله منه.\nوقوله: \"إنكم تختصومون إليَّ\" يريد -والله أعلم- وأنا لا أعرف (المحق) (^٣) منكم من المبطل حتى يتميز المحق منكم من المبطل؛ فلا يأخذ المبطل ما نعطيه.\nوقوله: \"فأقضي له بنحو ما أسمع\" وفي رواية: \"فأتي بذلك\" (^٤). وهذا يقتضي أن الحاكم مأمور بأن يقضي بما يقرُّ به الخصم عنده.\nوقوله: \"فمن قضيت له\". هو خطاب للمقضي له؛ لأنه يعلم من نفسه هل هو محق أومبطل؟ فيبين له أنه لا يعتبر بالحكم؛ لأن الحكم لا ينقل الأصل عما كان عليه.\nفصل:\nفيه: أن القاضي لا يقضي بعلمه. وفيه نظر، وذلك أنه إذا علم شيئًا\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) كذا بالأصل ولا وجه لها، ولعلها: فأقضي بذلك. والله أعلم.","vol":"32","page":512},{"text":"لا يمكنه أن يقضي بخلافه، بل يرفع ما علمه إلى غيره، أو لا يحكم بظاهر قول الخصم إلا إذا لم يكن عنده علم بالمحق منهما، ومن قال: يقضي بعلمه، فإنه ينفذ ما علمه من غير التفات إلى قول الخصم.","vol":"32","page":513},{"text":"<span data-type='title' id=toc-4242>٢١ - باب الشَّهَادَةِ تَكُونُ عِنْدَ الحَاكِمِ فِي وِلَايَتِهِ الْقَضَاءِ أَوْ قَبْلَ ذَلِكَ لِلْخَصْمِ</span>\nوَقَالَ شُرَيْحٌ الْقَاضِي، وَسَأَلَهُ إِنْسَانٌ الشَّهَادَةَ فَقَالَ: ائْتِ الأَمِيرَ حَتَّى أَشْهَدَ لَكَ. وَقَالَ عِكْرِمَةُ: قَالَ عُمَرُ - ﵁ - لِعَبْدِ الرَّحْمَنِ: لَوْ رَأَيْتَ رَجُلًا عَلَى حَدٍّ -أَوْ سَرِقَةٍ- وَأَنْتَ أَمِيرٌ؟ فَقَالَ: شَهَادَتُكَ شَهَادَةُ رَجُلٍ مِنَ المُسْلِمِينَ. قَالَ: صَدَقْتَ. قَالَ عُمَرُ - ﵁ - لَوْلَا أَنْ يَقُولَ النَّاسُ: زَادَ عُمَرُ فِي كِتَابِ اللهِ. لَكَتَبْتُ آيَةَ الرَّجْمِ بِيَدِي.\nوَأَقَرَّ مَاعِزٌ بن مالك عِنْدَ رسول اللهﷺ - أَرْبَعًا، فَأَمَرَ بِرَجْمِهِ، وَلَمْ يُذْكَرْ أَنَّه - ﷺ - أَشْهَدَ مَنْ حَضَرَهُ. وَقَالَ حَمَّادٌ: إِذَا أَقَرَّ مَرَّةً عِنْدَ الحَاكِمِ رُجِمَ. وَقَالَ الحَكَمُ: أَرْبَعًا.\n\n٧١٧٠ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ يَحْيَى، عَنْ عُمَرَ بْنِ كَثِيرٍ، عَنْ أَبِي مُحَمَّدٍ -مَوْلَى أَبِي قَتَادَةَ- أَنَّ أَبَا قَتَادَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - يَوْمَ حُنَيْنٍ: «مَنْ لَهُ بَيِّنَةٌ عَلَى قَتِيلٍ قَتَلَهُ فَلَهُ سَلَبُهُ». فَقُمْتُ لأَلْتَمِسَ بَيِّنَةً عَلَى قَتِيلٍ فَلَمْ أَرَ أَحَدًا يَشْهَدُ لِي، فَجَلَسْتُ، ثُمَّ بَدَا لِي فَذَكَرْتُ أَمْرَهُ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَ رَجُلٌ مِنْ جُلَسَائِهِ: سِلَاحُ هَذَا الْقَتِيلِ الذِي يَذْكُرُ عِنْدِي. قَالَ: فَأَرْضِهِ مِنْهُ. فَقَالَ أَبُو بَكْرٍ: كَلاَّ، لَا يُعْطِهِ أُصَيْبِغَ مِنْ قُرَيْشٍ وَيَدَعَ أَسَدًا مِنْ أُسْدِ اللهِ يُقَاتِلُ عَنِ اللهِ وَرَسُولِهِ. قَالَ: فَأَمَرَ رَسُولُ اللهِ - ﷺ - فَأَدَّاهُ إِلَيَّ، فَاشْتَرَيْتُ مِنْهُ خِرَافًا فَكَانَ أَوَّلَ مَالٍ تَأَثَّلْتُهُ. قَالَ لِي عَبْدُ اللهِ، عَنِ اللَّيْثِ فَقَامَ النَّبِيُّ - ﷺ - فَأَدَّاهُ إِلَيَّ. وَقَالَ أَهْلُ الحِجَازِ: الحَاكِمُ لَا يَقْضِي بِعِلْمِهِ، شَهِدَ بِذَلِكَ فِي وِلَايَتِهِ أَوْ قَبْلَهَا. وَلَوْ أَقَرَّ خَصْمٌ عِنْدَهُ لآخَرَ بِحَقٍّ فِي مَجْلِسِ القَضَاءِ فَإِنَّهُ لَا يَقْضِي عَلَيْهِ فِي قَوْلِ بَعْضِهِمْ، حَتَّى يَدْعُوَ بِشَاهِدَيْنِ فَيُحْضِرَهُمَا إِقْرَارَهُ. وَقَالَ بَعْضُ أَهْلِ العِرَاقِ مَا سَمِعَ أَوْ رَآهُ فِي مَجْلِسِ القَضَاءِ قَضَى بِهِ، وَمَا كَانَ فِي غَيْرِهِ لَمْ يَقْضِ إِلاَّ بِشَاهِدَيْنِ. وَقَالَ","vol":"32","page":514},{"text":"آخَرُونَ مِنْهُمْ بَلْ يَقْضِى بِهِ لأَنَّهُ مُؤْتَمَنٌ، وَإِنَّمَا يُرَادُ مِنَ الشَّهَادَةِ مَعْرِفَةُ الْحَقِّ، فَعِلْمُهُ أَكْثَرُ مِنَ الشَّهَادَةِ. وَقَالَ بَعْضُهُمْ: يَقْضِي بِعِلْمِهِ فِي الأَمْوَالِ، وَلَا يَقْضِي فِي غَيْرِهَا. وَقَالَ القَاسِمُ: لَا يَنْبَغِي لِلْحَاكِمِ أَنْ يُمْضِيَ قَضَاءً بِعِلْمِهِ دُونَ عِلْمِ غَيْرِهِ، مَعَ أَنَّ عِلْمَهُ أَكْثَرُ مِنْ شَهَادَةِ غَيْرِهِ، وَلَكِنَّ فِيهِ تَعَرُّضًا لِتُهَمَةِ نَفْسِهِ عِنْدَ الْمُسْلِمِينَ وَإِيقَاعًا لَهُمْ فِي الظُّنُونِ وَقَدْ كَرِهَ النَّبِيُّ - ﷺ - الظَّنَّ فَقَالَ: «إِنَّمَا هَذِهِ صَفِيَّةُ» [انظر: ٢١٠٠ - مسلم: ١٧٥١ - فتح: ١٣/ ١٥٨].\n\n٧١٧١ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ أَنَّ النَّبِيَّ - ﷺ - أَتَتْهُ صَفِيَّةُ بِنْتُ حُيَي، فَلَمَّا رَجَعَتِ انْطَلَقَ مَعَهَا، فَمَرَّ بِهِ رَجُلَانِ مِنَ الأَنْصَارِ، فَدَعَاهُمَا فَقَالَ: «إِنَّمَا هِيَ صَفِيَّةُ». قَالَا: سُبْحَانَ اللهِ! قَالَ: «إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّمِ». رَوَاهُ شُعَيْبٌ وَابْنُ مُسَافِرٍ وَابْنُ أَبِي عَتِيقٍ وَإِسْحَاقُ بْنُ يَحْيَى، عَنِ الزُّهْرِيِّ، عَنْ عَلِيٍّ -يَعْنِي ابْنَ حُسَيْنٍ- عَنْ صَفِيَّةَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٠٣٥ - مسلم: ٢١٧٥ - فتح: ١٣/ ١٥٨].\nثم ساق حديث أبي محمد، واسمه نافع مولى أبي قتادة عن مولاه أبي قتادة - ﵁ - في قصة الدرع الذي اشترى مخرفا، وفيه: فَقَالَ أَبُو بَكْرٍ - ﵁ -: كَلاَّ، لَا يُعْطِهِ (أُصَيْبغَ) (^١) مِنْ قُرَيْشٍ وَيَدَعَ أَسَدًا مِنْ أُسْدِ اللهِ يُقَاتِلُ عَنِ اللهِ وَرَسُولِهِ. قَالَ: فَقَامَ رسول الله - ﷺ - فأَدَّاهُ إِلَي. فَاشْتَرَيْتُ مِنْهُ خِرَافًا فَكَانَ أَوَّلَ مَالٍ تَأَثَّلْتُهُ وقَالَ لِي عَبْدُ اللهِ بن صالح، عَنِ اللَّيْثِ: فَقَامَ رسول الله - ﷺفأَدَّاهُ إلي، وَقَالَ أَهْلُ الحِجَازِ: الحَاكِمُ لَا يَقْضِي بِعِلْمِهِ، شَهِدَ بِذَلِكَ فِي وِلَايَتِهِ أَوْ قَبْلَهَا. وَلَوْ أَقَرَّ خَصْمٌ عِنْدَهُ لآخَرَ بِحَقٍّ فِي مَجْلِسِ القَضَاءِ فَإِنَّهُ لَا يَقْضِي عَلَيْهِ فِي قَوْلِ بَعْضِهِمْ،\n_________\n(^١) ورد بهامش الأصل: هنا في الأصل ما لفظه بعد أصيبغ: فاشتراه رسول الله، وفي نسخة: فعلم .. الحديث. وفي النسخة المنقول منها سقط بعض الحديث فكتبته أنا من الأصل، أي أصل البخاري.","vol":"32","page":515},{"text":"حَتَّى يَدْعُوَ بِشَاهِدَيْنِ فَيُحْضِرَهُمَا إِقْرَارَهُ. وَقَالَ بَعْضُ أَهْلِ العِرَاقِ: مَا سَمِعَ أَوْ رَآهُ فِي مَجْلِسِ القَضَاءِ قَضَى بِهِ، وَمَا كَانَ فِي غَيْرِهِ لَمْ يَقْضِ إِلَّا بِشَاهِدَيْنِ. وَقَالَ آخَرُونَ مِنْهُمْ بَلْ يَقْضِي بِهِ لأَنَّهُ مُؤْتَمَنٌ، وَإِنَّمَا يُرَادُ مِنَ الشَّهَادَةِ مَعْرِفَةُ الحَقِّ، فَعِلْمُهُ أَكْثَرُ مِنَ الشَّهَادَةِ. وَقَالَ بَعْضُهُمْ: يَقْضِي بِعِلْمِهِ فِي الأَمْوَالِ، وَلَا يَقْضِي فِي غَيْرِهَا. وَقَالَ القَاسِمُ: لَا يَنْبَغِي لِلْحَاكِمِ أَنْ يُمْضِيَ قَضاءً بِعِلْمِهِ دُونَ عِلْمِ غَيْرِهِ، مَعَ أَنَّ عِلْمَهُ أَكْثَرُ مِنْ شَهَادَةِ غَيْرِهِ، ولكن فِيهِ تَعَرُّضًا لِتُهَمَةِ نَفْسِهِ عِنْدَ المُسْلِمِينَ وَإِيقَاعًا لَهُمْ فِي الظُّنُونِ، وَقَدْ كَرِهَ النَّبِيُّ - ﷺ - الظَّنَّ فَقَالَ: \"إِنَّمَا هذِه صَفِيَّةُ\".\nثم (ساق) (^١) حديث صفية بعد من حديث الزهري عن علي بن حسين أنه - ﷺ -، أتته صفية .. الحديث. ثم قال: رواه سعيد وابن مسافر وابن أبي عتيق وإسحاق بن يحيى، عن علي بن حسين، عن صفية، عن النبي - ﷺ -.\nالشرح:\nمعنى الترجمة: أن الشهادة التي تكون عند القاضي في ولايته القضاء أو قبل ذلك لا يجوز له أن يقضي بها وحده، وله أن يشهد بها عند غيره من الحكام، كما قال مالك، وكذلك قول شريح، وهو قول عمر وابن عوف أن شهادته كشهادة رجل من المسلمين، واستشهد على ذلك بقول عمر: إنه كان عنده شهادة في آية الرجم أنها من القرآن، فلم يجز له أن يلحقها بنص المصحف المقطوع بصحته لشهادته وحده، وقد أفصح عمر - ﵁ - بالعلة في ذلك، فقال: لولا .. إلى آخره، وعرفك أن ذلك من باب قطع الذرائع؛ لئلا يجد حكام السوء السبيل إلى أن يدعوا العلم لمن أثبتوا له الحكم أنه على حق.\n_________\n(^١) من (ص ١).","vol":"32","page":516},{"text":"وأما ما ذكر من إقرار ماعز عند رسول الله - ﷺ - وحكمه عليه بالرجم دون أن يُشهد لمن حضره، وكذلك إعطاؤه - ﵇ - (السلب) (^١) لأبي قتادة بإقرار الرجل الذي كان عنده وحده مع ما انضاف إلى ذلك من علمه - ﵇ -، ألا ترى قوله في الحديث: فعلم رسول الله - ﷺ - (^٢) يعني: علم أن أبا قتادة هو القاتل، فهو حجة في قضاء القاضي بعلمه، وهو خلاف ما ذكره البخاري في أول الباب عن شريح، ومن بعده. فأورد البخاري في الباب اختلاف أهل العلم، وحجة الفريقين من الحديث بإقرار ماعز.\nوحديث أبي قتادة حجة لأهل العراق في القضاء بعلمه وشهادته.\nوحديث صفية، وعمر - ﵄ - في آية الرجم حجة لأهل الحجاز أن (القاضي لا يقضي بعلمه) (^٣) خوف التهمة؛ لأنه - ﵇ - كان أبعد الخلق منها، ولم يقنع بذلك حتى قال: \"إنها صفية\". فغيره ممن ليس بمعصوم أولى لخوف التهمة، وإنما فعل ذلك - ﵇ - ليسن لأمته البعد عن مواضع التهم.\nوقد سلف قريبًا اختلاف العلماء في ذلك.\nوالذي ذهب إليه أهل الحجاز هو قول ابن القاسم وأشهب ومحمد بن المواز إذ كان معنى ذلك إنما يقضي بعلمه بما يقع في مجلس حكمه، وأشهد عنده به، وبه وبقول أهل العراق قال مطرف وابن الماجشون وأصبغ، وأخذ به سحنون.\n_________\n(^١) من (ص ١).\n(^٢) انظر التعليق الآتي المنقول عن الحافظ.\n(^٣) في الأصل بدلها (لا) ولا يستقيم بها السياق، والمثبت من \"شرح ابن بطال\" ٨/ ٢٤٥.","vol":"32","page":517},{"text":"قال بعض الشيوخ: وبه جرى العمل وهو الاستحسان.\nوقد رد بعض الشيوخ حجة أهل العراق بحديث ماعز وأبي قتادة، فقال: ليس فيهما أنه - ﵇ -[قضى بعلمه؛ لأن ماعزًا إنما كان إقراره عند النبي - ﷺ - بحضرة الصحابة إذ معلوم أنه] (^١) كان لا يقعد وحده.\nوقصة ماعز مشهورة، رواها خلق عنه منهم أبو هريرة وابن عباس وجابر، فلم يحتج - ﵇ - أن يشهدهم على إقراره؛ لسماعهم ذلك منه، وكذلك حديث أبي قتادة والصحيح فيه رواية عبد الله بن صالح عن الليث: (فقام - ﵇ - فأداه إليّ).\nوفي كتاب ابن بطال: فأداه إلى من له بينة، قال: (ورواه) (^٢) قتيبة عن الليث: (فعلم - ﵇ -) وهم منه، ويشبه أن تتصحف (فعلم) بقوله (فقام)، فلم يقض فيه بعلمه (^٣).\nقلت: قتيبة لا يقاس بعبد الله بن صالح في حفظه مع أن رواية قتيبة لا أعرفها (^٤).\n_________\n(^١) ليست في الأصل، وأثبتناها من \"شرح ابن بطال\".\n(^٢) كذا بالأصل، وفي \"شرح ابن بطال\" (ورواية).\n(^٣) \"شرح ابن بطال\" ٨/ ٢٤٦.\n(^٤) قلت: قال الحافظ في \"الفتح\" ١٣/ ١٦٠: وقوله (فقام …) في رواية أبي ذر عن غير الكشميهني (فعلم) بفتح المهملة وكسر اللام بدل (فقام) وكذا لأكثر رواة الفربري، وكذا أخرجه أبو نعيم من رواية الحسن بن سفيان عن قتيبة، وهو المحفوظ في رواية قتيبة هذِه، ومن ثم عقبها البخاري بقوله: (وقال لي عبد الله عن الليث (فقام …) ووقع في رواية كريمة (فأمر) بفتح الهمزة والميم بعدها راء، وعبد الله المذكور هو ابن صالح أبو صالح وهو كاتب الليث، والبخاري يعتمده في الشواهد، ولو كانت رواية قتيبة بلفظ (فقام) لم يكن لذكر رواية عبد الله بن صالح معنى. اهـ","vol":"32","page":518},{"text":"قال: ويدل على ذلك أن منادي رسول الله - ﷺ - إنما نادى يوم حنين: \"من قتل قتيلًا له عليه بينة فسلبه له\"، فشرط أخذ السلب لمن أقام البينة، وأول القصة لا يخالف آخرها، وشهادة الرجل الذي كان عنده سلب أبي قتادة شهادة قاطعة لأبي قتادة، لو لم تكن في مغنم، وكان من الحقوق التي ليس للشارع أن يعطي منها أحدًا إلا باستحقاق البينة، والمغانم مخالفة لذلك؛ لأنه - ﵇ - له أن يعطي منها من شاء ويمنع من شاء؛ لقوله تعالى: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: ٧] فلا حجة لأهل العراق فيه (^١).\nفصل:\nقوله: فيما مضى (أصيبغ). يصفه بالضعف والعجز والهوان، شبهه بالأصيبغ وهو نوع من الطير ضعيف، وقيل: شبهه بالصبغاء وهو نبت معروف كالثمام، ويروى بالضاد المعجمة والعين المهملة تصغير ضبع على غير قياس تحقيرًا له (^٢). وقد أسلفنا ذلك في موضعه أيضًا.\nفصل:\nقوله في حديث أبي قتادة: فاشتريت منه خرافًا. أي: (ذا خراف)، يقال: خرفت النخلة أخرفها خَرَافا وخِرافًا وخرافة، أي: أجتنيها، أو (مخرفًا) سماه بالمصدر الذي هو خراف، كما قال: ذا خصم وزور وعدل، والمخرف بكسر الميم ما يجنى به التمر، وبالفتح يقع على النخل والرطب (^٣).\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٤٦.\n(^٢) انظر: \"النهاية\" ٣/ ١٠ (صبغ).\n(^٣) انظر: \"لسان العرب\" ٢/ ١١٣٩ (خرف).","vol":"32","page":519},{"text":"ومعنى: (تأثلته): اعتقدته وجمعته وتأصلته، وأثلة الشيء أصله، يقال: مؤثل أي: مجموع ذو أصل (^١)، ويقال: من ذا الذي يتحنث أصلنا، أي: يطعن في نسبنا.\nفصل:\nابن مسافر السالف: اسمه عبد الرحمن بن خالد بن مسافر الفهمي، مولى الليث بن سعد من فوق (^٢). وابن أبي عتيق عبد الله بن محمد بن عبد الرحمن بن أبي بكر الصديق، انفرد بهما البخاري عن مسلم (^٣).\nفصل:\nترجمة البخاري فيه دليل على أن الحاكم إنما يشهد عند غيره بما تقدم عنده من شهادة في ولايته أو قبلها، وهو قول مالك وأكثر أصحابه (^٤)، وقول بعض أصحابنا: يحكم بعلمه فيما أقر به أحد الخصمين عنده في مجلسه (^٥).\nفصل:\nقول عمر: (لولا أن يقول الناس: زاد عمر ..) إلى آخره يريد -والله أعلم- ثبوت الحكم بدليل عنده، وإنه كان مما يتلى.\nفصل:\nفي حديث أبي قتادة - ﵁ - من الفوائد أن السلب لا يستحق بمجرد\n_________\n(^١) انظر: \"تهذيب اللغة\"١/ ١٢١ (أثل).\n(^٢) انظر ترجمته في \"تاريخ البخاري الكبير\" ٥/ ٢٧٧ (٩٠٠)، و\"الثقات\" لابن حبان ٧/ ٨٣ و\"تهذيب الكمال\" ١٧/ ٧٦ (٣٨٠٥).\n(^٣) انظر ترجمته في \"الطبقات الكبرى\" ٥/ ١٩٥، و\"تهذيب الكمال\" ١٦/ ٦٥ (٣٥٣٩).\n(^٤) انظر: \"التلقين\" ص ٥٣٠.\n(^٥) انظر: \"البيان\" للعمراني ١٣/ ١٠٣ - ١٠٤.","vol":"32","page":520},{"text":"الدعوى، والتثبت في الشهادة وترك العجلة في أدائها، والقضاء في السلب بواحد دون يمين، ويحتمل أن يكون بحضور الجيش وعدم المنازع فيه ولاعتراف من بيده السلب أنه القاتل، فقام ذلك مقام كمال الشهادة.\nفصل:\nقوله: \"فله سلبه\". عندنا أن القاتل يستحقه وإن لم يأذن الإمام في ذلك (^١)، وعند المالكية أن النداء به قبل القتال مكروه، وبعده جائز لما يدخله من مشاركته (^٢). وقال سحنون: إذا ندب به الوالي سرية أن لهم ثلث ما غنموه أخذوا ما جعل لهم ودخلوا مع الباقين في البقية (^٣).\nفصل:\nالسلب عندنا لا يخمس على المشهور (^٤)، وعند المالكية: أنه من الخمس، وأنه لا يكون للقاتل إلا بإذن الإمام (^٥)، وضابط السلب محل الخوض فيه الفروع، وقد أوضحناه فيها، وعند سحنون: لا شيء له في الطوق والسوارين والقرطين والتاج والصلب، وقال ابن حبيب: له سواراه، وعلى هذا يكون له التاج والقرطان (^٦).\n_________\n(^١) انظر: \"البيان\" للعمراني ١٢/ ١٦٠.\n(^٢) انظر: \"النوادر والزيادات\" ٨/ ٢٢٢ - ٢٢٤.\n(^٣) السابق ٨/ ٢٣١.\n(^٤) انظر: \"البيان\"للعمراني ١٢/ ١٦٤.\n(^٥) انظر: \"النوادر والزيادات\" ٨/ ٢٢٣.\n(^٦) السابق ٨/ ٢٢٧.","vol":"32","page":521},{"text":"فصل:\nومعنى قوله: (يقاتل عن الله ورسوله) أي: يقصد كلمة الله هي العليا لا السلب.\nفصل:\nعلي بن حسين بن علي بن أبي طالب: مات بالمدينة سنة أربع وتسعين، ودفن بالبقيع (^١).\nفصل:\nفي حديث صفية: زيارة المرأة زوجها المعتكف، وجواز حديث المعتكف مع امرأته وخروجه معها ليشيعها، وجواز السلام على المعتكف، وإشفاقه - ﵇ - على أمته. قال الخطابي: وقد بلغني عن الشافعي أنه قال في معنى هذا الحديث: أشفق عليهما من الكفر لو ظنا به ظن التهمة، فبادر إلى إعلامهما دفعًا لوسواس الشيطان (^٢)، وقال بعضهم: قولهما: سبحان الله يبعده.\n_________\n(^١) سبق ترجمته.\n(^٢) \"أعلام الحديث\"٢/ ٩٨٩.","vol":"32","page":522},{"text":"<span data-type='title' id=toc-4243>٢٢ - باب أَمْرِ الوَالِي إِذَا وَجَّهَ أَمِيرَيْنِ إِلَى مَوْضِعٍ أَنْ يَتَطَاوَعَا وَلَا يَتَعَاصَيَا</span>\n٧١٧٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا العَقَدِيُّ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ قَالَ: سَمِعْتُ أَبِي قَالَ: بَعَثَ النَّبِيُّ - ﷺ - أَبِي وَمُعَاذَ بْنَ جَبَلٍ عَلَى اليَمَنِ فَقَالَ: «يَسِّرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنَفِّرَا، وَتَطَاوَعَا». فَقَالَ لَهُ أَبُو مُوسَى: إِنَّهُ يُصْنَعُ بِأَرْضِنَا الْبِتْعُ. فَقَالَ: «كُلُّ مُسْكِرٍ حَرَامٌ». وَقَالَ النَّضْرُ وَأَبُو دَاوُدَ وَيَزِيدُ بْنُ هَارُونَ وَوَكِيعٌ، عَنْ شُعْبَةَ، عَنْ سَعِيدٍ عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٢٢٦١ - مسلم: ١٧٣٣ - فتح: ١٣/ ١٤٨].\nذكر فيه حديث سعيد بن أبي بردة قال: سَمِعْتُ أَبِي يقول: بَعَثَ النَّبِيُّ - ﷺ - أَبِي وَمُعَاذَ بْنَ جَبَلٍ إِلَى اليَمَنِ فَقَالَ: \"يَسَرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنًفِّرَا، وَتَطَاوَعَا\" الحديث.\nوَقَالَ النَّضْرُ وَأَبُو دَاوُدَ وَيزِيدُ بْنُ هَارُونَ وَوَكِيعٌ، [عَنْ شُعْبَةَ] (^١)، عَنْ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ - ﷺ -.\nفيه: الحض على الاتفاق، وترك الاختلاف؛ لما في ذلك من ثبات المحبة والألفة والتعاون على الحق، والتناصر على إنفاذه وإمضائه، وسلف معنى أمره بالتيسير، وترك التعسير في الأدب في باب قوله: \"يسرا ولا تعسرا\" (^٢) أي: خذا بما فيه اليسر، وأخذهما ذلك هو عين تركهما للعسر.\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٦١٢٤).","vol":"32","page":523},{"text":"وقوله: \"وبشرا\" أي: بما فيه تطييب النفوس، (ولا تنفرا) أي: بما لا يقصد إلى ما فيه الشدة، (وتطاوعا): أي: تحابا فإنه متى وقع الاختلاف وقع التباغض.\nوفيه من الفوائد: تقديم أفاضل الصحابة على العمل، واختصاص العلماء منهم، وظاهر الحديث: اشتراكهما في عمل اليمن، والمذكور في غيره أنه قدم كل واحد منهما على مخلاف، والمخلاف: الكورة، واليمن مخلافان.\nفصل:\n(البتع) في الحديث: شراب يتخذ من العسل، وقوله - ﵇ -: \"كل مسكر حرام\" فيه: رد على أبي حنيفة ومن وافقه، وقد روى ابن عباس - ﵄ - أنه - ﵇ - حرم الخمر بعينها، والمسكر من غيرها (^١)، وهذا نص لا يحتمل التأويل، وهو نص في موضع الخلاف.\n_________\n(^١) رواه النسائي ٨/ ٣٢٠، ٣٢١، وابن أبي شيبة في \"المصنف\" ٥/ ٩٦ (٣٤٠٥٧) والبزار في \"مسنده\" ١١/ ١٠٠ (٤٨١٧)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٤، والطبراني ١٠/ ٣٣٨ (١٠٨٣٩ - ١٠٨٤١) والدارقطني ٤/ ٢٥٦، والبيهقي ٨/ ٢٩٧ من طرق عن عبد الله بن شداد، عن ابن عباس قال: حرمت الخمر بعينها قليلها وكثيرها والمسكر من كل شراب.\nورواه أبو نعيم في \"الحلية\" ٧/ ٢٢٤ من طريق مسعر عن أبي عون عن عبد الله بن شداد به، ثم قال: رواه عن مسعر سفيان الثوري، وشعبة بن الحجاج، وسفيان وإبراهيم ابنا عيينة، ورفعه سفيان بن عيينة فقال: عن النبي - ﷺ -، وتفرد شعبة بلفظة عن مسعر فيه، فقال: والمسكر من كل شراب.\nوانظر: \"نصب الراية\" ٤/ ٣٠٦ - ٣٠٧، و\"الدراية\" ٢/ ٢٥١.","vol":"32","page":524},{"text":"فائدة:\nأبو داود السالف هو: سليمان بن داود الطيالسي الحافظ، انفرد به مسلم، واستشهد به البخاري كما تراه وأخرج له أيضًا في كتاب \"القراءة خلف الإمام\" وغيره، وأخرج له الأربعة أيضًا، وهو صاحب \"المسند\"، مات سنة مات الشافعي سنة أربع ومائتين ابن إحدى وسبعين سنة (^١).\n_________\n(^١) انظر ترجمته في \"الطبقات الكبرى\" ٧/ ٢٩٨، و\"التاريخ الكبير\" ٤/ ١٠ (١٧٨٨)، و\"تهذيب الكمال\" ١١/ ٤٠١ (٢٥٠٧).","vol":"32","page":525},{"text":"<span data-type='title' id=toc-4244>٢٣ - باب إِجَابَةِ الحَاكِمِ الدَّعْوَةَ</span>\nوَقَدْ أَجَابَ عُثْمَانُ - ﵁ - عَبْدًا لِلْمُغِيرَةِ بْنِ شُعْبَةَ.\n\n٧١٧٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ، حَدَّثَنِي مَنْصُورٌ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «فُكُّوا الْعَانِيَ، وَأَجِيبُوا الدَّاعِيَ». [انظر: ٣٠٤٦ - فتح ١٣/ ١٦٣]\nثم ساق حديث أبي موسى - ﵁ -، عن النبيﷺ - قال: \"فُكُّوا العَانِيَ، وَأَجِيبُوا الدَّاعِيَ\".\nهذا الحديث سلف في النكاح (^١)، وادعى ابن بطال الاتفاق على وجوب إجابة دعوة الوليمة، واختلافهم في غيرها من الدعوات (^٢). وقد رددنا عليه هناك، وقسم ابن التين إجابة الداعي إلى ثلاثة أقسام:\nأحدها: أن يدعوه لطعام صنعه، والداعي ممن يجوز أكل طعامه كله، فله الإجابة.\nثانيها: أن يدعوه لوليمة نكاح أو ختان، والأمر كذلك فعليه الإجابة بشروط منها أن لا يكون هناك منكر بدليل فعل ابن مسعود وابن عمر - ﵃ - في رجوعهما لما رأيا تصاوير (^٣).\nثالثها: أن يكون على غير هذين الوجهين فهو مخير في الإجابة والترك، وذكر ابن حبيب عن مطرف وابن الماجشون قال: لا ينبغي للقاضي أن يجيب الدعوة إلا في الوليمة وحدها لما في ذلك من الحديث، ثم إن شاء أكل، وإن شاء ترك، والترك أحب إلينا من غير تحريم،\n_________\n(^١) سلف برقم (٥١٧٤) باب: حق إجابة الوليمة والدعوة.\n(^٢) \"شرح ابن بطال\" ٧/ ٢٨٧.\n(^٣) رواه البيهقي ٧/ ٢٦٨ عن عمر وابن مسعود.","vol":"32","page":526},{"text":"ولا عيب عليه إن أكل إلا أن ذلك أنزه، وإنا لنحب لذوي المروءة والهدى أن لا يأتي الوليمة إلا أن يكون الأخ في الله أو الخالص من ذوي قرابته فلا بأس. بذلك قال أشهب. وكره مالك لأهل الفضل أن يجيبوا كل من دعاهم (^١).\nفصل:\nوقد أسلفنا أن العاني: الأسير، وفداؤه واجب على المسلمين بما قدروا عليه من مال أو قتال؛ فإن لم يقدروا على فديتهم إلا بكل ما يملكون فذلك عليهم، ذكره ابن التين.\n_________\n(^١) انظر: \"النوادر والزيادات\" ٨/ ٢٧ - ٢٨.","vol":"32","page":527},{"text":"<span data-type='title' id=toc-4245>٢٤ - باب هَدَايَا العُمَّالِ</span>\n٧١٧٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، أَنَّهُ سَمِعَ عُرْوَةَ، أَخْبَرَنَا أَبُو حُمَيْدٍ السَّاعِدِيُّ قَالَ: اسْتَعْمَلَ النَّبِيُّ - ﷺ - رَجُلًا مِنْ بَنِي أَسَدٍ يُقَالُ لَهُ: ابْنُ الأُتَبِيَّةِ عَلَى صَدَقَةٍ، فَلَمَّا قَدِمَ قَالَ: هَذَا لَكُمْ وَهَذَا أُهْدِيَ لِي. فَقَامَ النَّبِيُّ - ﷺ - عَلَى الْمِنْبَرِ -قَالَ سُفْيَانُ أَيْضًا فَصَعِدَ المِنْبَرَ- فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: «مَا بَالُ الْعَامِلِ نَبْعَثُهُ، فَيَأْتِي يَقُولُ: هَذَا لَكَ وَهَذَا لِي؟ فَهَلاَّ جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَي لَهُ أَمْ لَا؟! وَالَّذِي نَفْسِي بِيَدِهِ لَا يَأْتِي بِشَيْءٍ إِلاَّ جَاءَ بِهِ يَوْمَ الْقِيَامَةِ يَحْمِلُهُ عَلَى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةً لَهَا خُوَارٌ، أَوْ شَاةً تَيْعَرُ». ثُمَّ\nرَفَعَ يَدَيْهِ حَتَّى رَأَيْنَا عُفْرَتَىْ إِبْطَيْهِ: «أَلَا هَلْ بَلَّغْتُ؟» ثَلَاثًا. قَالَ سُفْيَانُ: قَصَّهُ عَلَيْنَا الزُّهْرِيُّ. وَزَادَ هِشَامٌ، عَنْ أَبِيهِ، عَنْ أَبِي حُمَيْدٍ قَالَ: سَمِعَ أُذُنَايَ وَأَبْصَرَتْهُ عَيْنِي، وَسَلُوا زَيْدَ بْنَ ثَابِتٍ فَإِنَّهُ سَمِعَهُ مَعِي. وَلَمْ يَقُلِ الزُّهْرِيُّ: سَمِعَ أُذُنِي. [انظر: ٩٢٥ - مسلم: ١٨٣٢ - فتح ١٣/ ١٦٤]\n﴿خُوَارٌ﴾ [الأعراف: ١٤٨] صَوْتٌ، وَالجُؤَارُ مِنْ ﴿تَجْأَرُونَ﴾ [النحل: ٥٣] كَصَوْتِ البَقَرَةِ.\nذكر فيه حديث أبي حميد الساعدي - ﵁قال: اسْتَعْمَلَ النَّبِيُّ - ﷺ - رَجُلًا مِنْ بَنِي أَسَدٍ يُقَالُ لَهُ: ابن اللتبِيَّةِ عَلَى صَدَقَةٍ. الحديث. وفيه: \"أَوْ شَاةً تَيْعَرُ\". قَالَ سُفْيَانُ: قَصَّهُ عَلَيْنَا الزُّهْرِيُّ. وَزَادَ هِشَامٌ، عَنْ أَبِيهِ، عَنْ أَبِي حُمَيْدٍ قَالَ: سَمِعَ أُذُني وَأَبْصرَتْهُ عَيْنِي، وَسَلُوا زيدَ بْنَ ثَابِتٍ فَإِنَّهُ سَمِعَهُ مَعِي. وَلَمْ يَقُلِ الزُّهْرِيُّ: سَمِعَ أُذُنِي.\nوهذا الحديث سلف في الزكاة (^١).\n_________\n(^١) سلف برقم (١٥٠٠) باب: قول الله تعالى ﴿وَالْعَامِلِينَ عَلَيْهَا﴾.","vol":"32","page":528},{"text":"قال ابن دريد: بنو لتب بطن من العرب منهم ابن اللتبية (^١) رجل من الأزد، ويقال فيه الأسد -بالسين- واسمه دراء وزن فعال، وكان له معروف وإحسان إلى الناس، فيقول القائل: أزدى إليّ معروفًا، وأسدى، فلقب: الأزد والأسد على الإبدال (^٢).\nفصل:\nقوله: (أو بقرة لها خوار) هو بالخاء المعجمة، وسلف عن البخاري (﴿خُوَارٌ﴾ صوت، والجؤار كصوت البقرة) (^٣) وزعم الإسماعيلي أن الذي بالخاء المعجمة صوت البقر، وهو ما في التنزيل، وأما الذي بالجيم فصوت في خشوع وتضرع من الآدمي، قال تعالى: ﴿فَإِلَيْهِ تَجْأَرُونَ﴾ [النحل: ٥٣].\nوقوله -قبله-: \"إن كان بعيرًا له رغاء\" هو، صوت البعير.\nوقوله: \"أو شاة تيعر\"هو بكسر العين، كذا ضبطه الدمياطي وصحح عليه. وشاة لها تعار، ويقال: يُعار.\nوقال القزاز: هو يَعار -بغير شك- واليعار ليس بشيء (^٤)، واليعار: صوت الشاة الشديد.\nوهذا والله أعلم إذا لم يرد ذلك إلى أربابه على قصد التوبة، وذكره - ﵇ - على المنبر؛ لينقل فيقع الامتناع منه.\n_________\n(^١) \"جمهرة اللغة\" ص ٢٥٦.\n(^٢) للحافظ في \"الفتح\" ١٣/ ١٦٤ - ١٦٥ كلامٌ على هذِه النسبةِ وضبطِ (اللتبية) جيدٌ استثقلنا نقله لطوله فراجعه.\n(^٣) بل هو في الباب كما ترى.\n(^٤) نقل الحافظ في \"الفتح\" ١٣/ ١٦٦ كلام القزاز هذا عن ابن التين، ثم قال: كذا فيه وكذا لم أره هنا في شيء من نسخ الصحيح.","vol":"32","page":529},{"text":"فصل:\nفيه: أن ما أهدي إلى العمال وخدمة السلطان بسبب سلطانهم أنه لبيت المال ألا ترى قوله - ﵇ -: \"هدايا العمال غلول\" وروي: \"هدايا العمال\" (^١) كما ترجم به البخاري إلا أن يكون الإمام يحيى قبول الهدية لنفسه فذلك تطييب له بما قال - ﵇ - لمعاذ حين بعثه \"قد علمت الذي دار عليك في مالك وإني قد طيبت لك الهدية\" فقبلها معاذ وأتى بما أهدي إليه رسولَ الله - ﷺ -، فوجده قد توفي، فأخبر بذلك الصديق، فأجازه، ذكره ابن بطال (^٢). وسلف في ترك الحيل، في باب احتيال العامل ليهدي إليه (^٣) تمام\n_________\n(^١) كذا بالأصل، وهو تكرار، فلعل إحداهما خطأ ففي \"شرح ابن بطال\" ٨/ ٢٤٨: \"هدايا الأمراء .. \".\nوالحديث روي باللفظين عن عدة من الصحابة أشهرها عن أبي حميد الساعدي مرفوعًا رواه أحمد ٥/ ٤٢٤، والبزار في \"مسنده\" ٩/ ١٧٢ (٣٧٢٣) وأبو عوانة في \"مستخرجه\" ٤/ ٣٩٥ (٧٠٧٣)، والبيهقي ١٠/ ١٣٨ من طرق عن إسماعيل بن عياش عن يحيى بن سعيد عن عروة بن الزبير، عنه. به قال الهيثمي في \"المجمع\" ٤/ ٢٠٠: من رواية إسماعيل بن عياش عن الحجازيين وهي ضعيفة.\nوقال الحافظ في \"الفتح\" ٥/ ٢٢١: وفي إسناده إسماعيل بن عياش وروايته عن غير أهل المدينة ضعيفة وهذا منها.\nقلت: وله شواهد كما ذكرنا أسانيدها معلولة.\nقال ابن حجر في الموضع السابق: وفي الباب عن أبي هريرة وابن عباس وجابر ثلاثتها في الطبراني \"الأوسط\" بأسانيد ضعيفة. اهـ.\nبل إنه قال عن حديث أبي حميد الذي ضعفه لأنه من رواية إسماعيل بن عياش: قيل: إنه -أي إسماعيل بن عياش- رواه بالمعنى من قصة ابن اللتبية المذكورة في الباب.\n(^٢) \"شرح ابن بطال\" ٨/ ٢٤٨.\n(^٣) سلف برقم (٦٩٧٩).","vol":"32","page":530},{"text":"القول في ذلك، وعندنا أن هدية القاضي سحت لا تملك (^١)، وعبارة ابن التين: هدايا العمال رشوة وليست بهدية إذ لولا العمل لم يهد له، كما نبه الشارع عليه.\n_________\n(^١) انظر: \"كفاية الأخيار\" ص ٧٧٧.","vol":"32","page":531},{"text":"<span data-type='title' id=toc-4246>٢٥ - باب اسْتِقْضَاءِ المَوَالِي وَاسْتِعْمَالِهِمْ</span>\n٧١٧٥ - حَدَّثَنَا عُثْمَانُ بْنُ صَالِحٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ وَهْبٍ، أَخْبَرَنِي ابْنُ جُرَيْجٍ، أَنَّ نَافِعًا أَخْبَرَهُ، أَنَّ ابْنَ عُمَرَ - ﵄ - أَخْبَرَهُ قَالَ: كَانَ سَالِمٌ -مَوْلَى أَبِي حُذَيْفَةَ- يَؤُمُّ الْمُهَاجِرِينَ الأَوَّلِينَ وَأَصْحَابَ النَّبِيِّ - ﷺ - فِي مَسْجِدِ قُبَاءٍ، فِيهِمْ أَبُو بَكْرٍ وَعُمَرُ وَأَبُو سَلَمَةَ وَزَيْدٌ وَعَامِرُ بْنُ رَبِيعَةَ. [انظر: ٦٩٢ - فتح ١٣/ ١٦٧]\nوأصل هذا الباب في كتاب الله تعالى: ﴿إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ﴾ [لحجرات: ١٣]، فالتقي وإن كان بحضرته أتقى منه لا يرفع عنه اسم التقى والكرامة، وقد قدم الشارع في العمل والصلاة والسعاية المفضول مع وجود الفاضل؛ توسعة منه على الناس ورفقًا بهم.\nواختلف العلماء فيمن هو أولى بالإمامة.\nفقال مالك والشافعي: الأفقه ثم الأقرأ (^١)، وقال أبو حنيفة وغيره: الأقرأ (^٢) وسبب اختلافهم مفهوم قوله - ﵇ -: \"يؤم القوم أقرؤهم لكتاب الله\" (^٣) فحمله بعضهم على ظاهره، ومنهم من حمل الأقرأ على الأفقه؛ لأن الحاجة إليه أمس، ومن رضي للدين رضي للدنيا واستحق القضاء.\n_________\n(^١) انظر: \"عيون المجالس\" ١/ ٣٧٨ (١٩٩)، \"المجموع\" ٤/ ١٧٧.\n(^٢) ذكر في \"عيون المجالس\" ١/ ٣٧٨ (١٩٩) قول أبي حنيفة أن الأولى بالإمامة الأقرأ. اهـ.\nتنبيه: مذهب الحنفية أن الأعلم بالسنة أولى الإمامة من الأقرأ وعن أبي يوسف: أقرؤهم. انظر: \"الكتاب\" للقدوري مع شرحه \"اللباب\" ١/ ٧٩، \"الهداية\" ١/ ٥٥، \"بدائع الصنائع\" ١/ ١٥٧، \"تبيين الحقائق\" ١/ ١٣٢، \"الاختيار\" ١/ ٨٠.\n(^٣) رواه مسلم (٦٧٣، ٢٩٠) كتاب: المساجد، باب: من أحق بالإمامة من حديث أبي مسعود الأنصاري.","vol":"32","page":532},{"text":"<span data-type='title' id=toc-4247>٢٦ - باب العُرَفَاءِ لِلنَّاسِ</span>\n٧١٧٦، ٧١٧٧ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ عَمِّهِ مُوسَى بْنِ عُقْبَةَ، قَالَ ابْنُ شِهَابٍ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ مَرْوَانَ بْنَ الحَكَمِ وَالْمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ حِينَ أَذِنَ لَهُمُ الْمُسْلِمُونَ فِي عِتْقِ سَبْىِ هَوَازِنَ: «إِنِّي لَا أَدْرِي مَنْ أَذِنَ مِنْكُمْ مِمَّنْ لَمْ يَأْذَنْ، فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ». فَرَجَعَ النَّاسُ، فَكَلَّمَهُمْ عُرَفَاؤُهُمْ، فَرَجَعُوا إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرُوهُ أَنَّ النَّاسَ قَدْ طَيَّبُوا وَأَذِنُوا. [انظر: ٢٣٠٧، ٢٣٠٨ - فتح ١٣/ ١٦٨]\nذكر فيه حديث موسى بن عقبة: قَالَ ابن شِهَابٍ: حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ مَرْوَانَ بْنَ الحَكَمِ وَالْمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ حِينَ أَذِنَ لَهُمُ المُسْلِمُونَ فِي عِتْقِ سَبْي هَوَازِنَ: \"إِنِّي لَا أَدْرِي مَنْ أَذِنَ مِنْكُمْ مِمَّنْ لَمْ يَأْذَنْ، فَارْجِعُوا حَتَّى يَرْفَعً إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ\". فَرَجَعَ النَّاسُ، فَكَلَّمَهُمْ عُرَفَاؤُهُمْ، فَرَجَعُوا إِلَى رَسُولِ اللهِ - ﷺ - فَأَخْبَرُوهُ أَنَّ النَّاسَ قَدْ طَيَّبُوا وَأَذِنُوا.\nهذا الحديث سلف في الهبة (^١).\nواتخاذ الإمام العرفاء والنظار سنة؛ لأن الإمام لا يمكنه أن يباشر بنفسه جميع الأمور، ولابد من قوم يختارهم؛ لعونه وكفايته بعض ذلك، ولهذا المعنى جعل الله عباده شعوبًا وقبائل، فأراد تعالى أن لا يكون الناس خلطًا واحدًا، فيضعف نفاذ أمر السلطان ونهيه؛ لأن الأمر والنهي إذا توجه إلى الجماعة وقع الاتكال من بعضهم على بعض، فوقع التضييع، وإذا توجه إلى عريف لم يسعه إلا القيام بمن معه.\n_________\n(^١) سلف معلقًا في باب الهبة المقبوضة وغير المقبوضة قبل حديث (٢٦٠٣).","vol":"32","page":533},{"text":"<span data-type='title' id=toc-4248>٢٧ - باب مَا يُكْرَهُ مِنْ الثَنَاءِ عَلَى السُّلْطَانِ، وَإِذَا خَرَجَ قَالَ غَيْرَ ذَلِكَ</span>\n٧١٧٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِيهِ، قَالَ أُنَاسٌ لاِبْنِ عُمَرَ: إِنَّا نَدْخُلُ عَلَى سُلْطَانِنَا فَنَقُولُ لَهُمْ خِلَافَ مَا نَتَكَلَّمُ إِذَا خَرَجْنَا مِنْ عِنْدِهِمْ قَالَ: كُنَّا نَعُدُّهَا نِفَاقًا. [فتح: ١٣/ ١٧٠]\n\n٧١٧٩ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ عِرَاكٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنْ شَرَّ النَّاسِ ذُو الْوَجْهَيْنِ، الذِي يَأْتِي هَؤُلَاءِ بِوَجْهٍ وَهَؤُلَاءِ بِوَجْهٍ». [انظر: ٣٤٩٤ - مسلم: ٢٥٢٦ - فتح ١٣/ ١٧٠]\nذكر فيه حديث عَاصِم بْنِ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ بن الخطاب، عَنْ أَبِيهِ، قَالَ أنَاسٌ لاِبْنِ عُمَرَ: إِنَّا نَدْخُلُ عَلَى سُلْطَانِنَا فَنَقُولُ لَهُمْ خِلَافَ مَا نَتَكَلَّمُ إِذَا خَرَجْنَا مِنْ عِنْدِهِمْ. قَالَ: كُنَّا نَعُد هذا نِفَاقًا.\nوحديث أبي هريرة - ﵁ -: سَمِعت رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِنْ من شَرِّ الناس ذو الوَجْهَيْنِ، الذِي يَأْتِي هؤلاء بِوَجْهٍ وهؤلاء بِوَجْهٍ\".\nالشرح:\nلا ينبغي لمؤمن أن يثني على سلطان أو غيره في وجهه وهو عنده مستحق للذم، ولا يقول بحضرته خلاف ما يقوله إذا خرج من عنده؛ لأن ذلك نفاق، كما قال ابن عمر - ﵄ -، وقال فيه - ﵇ -: \"شر الناس ذو الوجهين\". لأنه يظهر لأهل الباطل الرضا عنهم، ويظهر لأهل الحق مثل ذلك؛ ليرضي كل فريق منهم، (ويريد) (^١) أنه منهم،\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" (ويريه) وهو أنسب.","vol":"32","page":534},{"text":"وهذِه (المذاهب) (^١) المحرمة على المؤمنين.\nفإن قلت: إن حديث ابن عمر وحديث أبي هريرة يعارضان قوله - ﵇ - للذي يستأذن عليه: \"بئس ابن العشيرة\" ثم يلقاه بوجه طلق وترحيب (^٢).\nقلت (^٣): لا تعارض؛ لأنه - ﵇ - لم يقل خلاف ما قاله عنه بل أبقاه على التجريح عند السامع، ثم تفضل عليه بحسن اللقاء والترحيب لما كان يلزمه - ﵇ - من الاستئلاف، وكان يلزمه التعريف لخاصته بأهل التخليط والتهمة بالنفاق، وقد قيل: إن تلقيه له بالبشر إنما كان لاتقاء شره، وليكف بذلك أذاه عن المسلمين، فإنما قصد بالوجهين جميعًا إلى نفع المسلمين بأن (عرفه) (^٤) بسوء حاله، وبأن كفاهم ببشره له أذاه وشره، وذو الوجهين بخلاف هذا؛ لأنه (لا) (^٥) يقول الشيء بالحضرة، وقد قال ضده في غير الحضرة، وهذا تناقض. فالذي فعله - ﵇ - محكم مبين لا تناقض فيه؛ لأنه لم يقل لابن العشيرة عند لقائه إنه فاضل ولا صالح؛ بخلاف ما قال فيه في غير وجهه، ومن هذا الحديث استجاز الفقهاء التجريح والإعلام بما يظن [من] (^٦) سوء حال الرجل إذا خشى منه على المسلمين (^٧).\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" (المداهنة) وهو أنسب.\n(^٢) سلف من رواية عائشة برقم (٦١٣١) كتاب: الأدب، باب: المداراة مع الناس.\n(^٣) هو قول المهلب وهو المفترض للسؤال السابق كما في \"شرح ابن بطال\" ٨/ ٢٥٠ ونسبه المصنف لنفسه.\n(^٤) كذا بالأصل، وفي \"شرح ابن بطال\" (عرفهم) وهو أنسب.\n(^٥) كذا بالأصل وحذفها أنسب للسياق.\n(^٦) ليست بالأصل وأثبتناها من \"شرح ابن بطال\".\n(^٧) انتهى من \"شرح ابن بطال\" ٨/ ٢٥٠ - ٢٥١.","vol":"32","page":535},{"text":"وقد سلف التقصي في كتاب الأدب في باب المداراة مع الناس الكلام (^١) في معنى قوله - ﵇ -: \"بئس ابن العشيرة\". وهذِه صفة المنافق الذي يبدي للناس شيئًا ويكتم غيره.\n_________\n(^١) سلف برقم (٦١٣١).","vol":"32","page":536},{"text":"<span data-type='title' id=toc-4249>٢٨ - باب الْقَضَاءِ عَلَى الغَائِبِ</span>\n٧١٨٠ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - أَنَّ هِنْدَ قَالَتْ لِلنَّبِيِّ - ﷺ -: إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ، فَأَحْتَاجُ أَنْ آخُذَ مِنْ مَالِهِ. قَالَ: «خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ». [انظر: ٢٢١١ - مسلم: ١٧١٤ - فتح ١٣/ ١٧١]\nذكر فيه حديث عائشة - ﵂ -: أَنَ هِنْدًا قَالَتْ لِلنَّبِيِّ - ﷺ -: إِنَّ أَبَا سُفْيَانَ رَجُلٌ شحِيحٌ، فَأَحْتَاجُ أَنْ آخُذَ مِنْ مَالِهِ. قَالَ: \"خُذِي مَا يَكْفِيكِ وَيكفي وَلَدَكِ بِالْمَعْرُوفِ\".\nهذا الحديث سلف غير مرة بخلاف العلماء فيه، والحاصل أن جماعة أجازوه، أعني: القضاء على الغائب، منهم سوار القاضي ومالك والليث والشافعي وأبو ثور وأبو عبيد (^١).\nقال الشافعي: يقضي به في كل شيء (^٢)، وروى ابن القاسم عن مالك أنه في الدين دون الأرض والعقار، وفي كل شيء كانت له فيه حجج إلا أن يكون غيبة المدعي عليه طويلة. قال أصبغ مثل (العَدْوى) (^٣) من أندلس، ومكة من إفريقية وشبه ذلك، وأرى أن يحكم عليه إذا كانت غيبة انقطاع.\nقال مالك: وكذلك إذا غاب بعد ما توجه القضاء قضى عليه. قال ابن حبيب: عرضت قول ابن القاسم عن مالك على ابن الماجشون،\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٨٦ - ٣٨٧، \"عيون المجالس\" ٤/ ١٥٣٢،\n\"العزيز\" للرافعي ١٢/ ٥١١، \"المغني\" ١٢/ ٩٣.\n(^٢) انظر: \"العزيز\" ١٢/ ٥١١.\n(^٣) كذا في الأصل وفي \"النوادر والزيادات\" ٨/ ٢٠١ العدوة.","vol":"32","page":537},{"text":"فأنكر أن يكون مالكًا قاله، وقال: أما علماؤنا وحكامنا بالمدينة فالعمل عندهم على الحكم على الغائب في جميع الأشياء.\nوقالت طائفة: لا يقضى على الغائب (^١).\nوروي ذلك عن شريح والنخعي والقاسم وعمر بن عبد العزيز وابن أبي ليلى (^٢).\nوقال أبو حنيفة: لا يقضى على الغائب ولا من هرب عن الحكم بعد إقامة البينة، ولا على من استتر في البلد، ولكنه يأتي من عند القاضي من ينادي ببابه ثلاثة أيام فإن لم يحضر أنفذ عليه القضاء (^٣).\nواحتج الكوفيون بالإجماع: أنه لو كان حاضرًا لم يسمع بينة المدعي حتى يسأل المدعى عليه، فإذا غاب فأحرى أن لا يسمع (^٤). قالوا: ولو جاز الحكم مع غيبته لم يكن الحضور عند الحاكم مستحقًّا عليه، وقد ثبت أن الحضور مستحق عليه؛ لقوله تعالى: ﴿وَإِذَا دُعُوا إِلَى اللهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ (٤٨)﴾ [النور: ٤٨] فذمهم على الإعراض عن الحكم، وترك الحضور، فلولا أن ذلك واجب عليهم لم يلحقهم الذم، قالوا: وروي عن علي - ﵁ - حين بعثه رسول الله - ﷺ - إلى اليمن قال له: \"لا تقض لأحد الخصمين حتى تسمع من الآخر\" (^٥).\n_________\n(^١) انظر في \"النوادر والزيادات\" ٨/ ١٩٨ - ٢٠٤. قول مالك وأصحابه.\n(^٢) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٠٤ - ٣٠٥ (١٥٣٠٦ - ١٥٣٠٨) عن شريح وعمر بن عبد العزيز والثوري، وانظر: \"شرح ابن بطال\" ٨/ ٢٥١.\n(^٣) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٨٦، \"المبسوط\" ١٧/ ٣٩.\n(^٤) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٨٧.\n(^٥) رواه أبوداود (٣٥٨٢)، والترمذي (١٣٣١)، وأحمد ١/ ٩٠ وقال الترمذي: هذا حديث حسن.","vol":"32","page":538},{"text":"وقد أمر - ﵇ - بالمساواة بين الخصمين في المجلس واللحظ واللفظ، والحكم على الغائب يمنع من هذا كله.\nواحتج المجيزون بحديث الباب؛ فإنه - ﵇ - قضى لها على زوجها بالأخذ من ماله وهو غائب، فإن قيل: حكم من غير أن قامت البينة بالزوجية، وثبوت الحكم عليه.\nقيل: ليس يكون الحكم إلا بعد إقامة البينة، وهذا معلوم ولم يحتج إلى نقله. وقال الطبري: لم يسألها الشارع لعلمه بصحة دعواها (^١).\nوقال ابن المنذر: إنما حكم عليه وهو غائب؛ لما علم ما يجب لها عليه، فحكم بذلك عليه ولم ينتظر حضوره، ولعله لو حضر أدلى (بحجته) (^٢) فلم يؤخر الحكم وأمضاه عليه وهوغائب، وقد تناقض الكوفيون في ذلك فقالوا: لو ادعى رجل عند حاكم أنه له على غائب حقًا، وجاء برجل فقال: إنه كفيله، واعترف الرجل أنه كفيله إلا أنه قال: لا شيء له عليه. قال أبو حنيفة: يحكم على الغائب، ويأخذ الحق من الكفيل، وكذلك إذا قامت امرأة الغائب وطلبت النفقة من مال زوجها، فإنه يحكم لها عليه عندهم.\nقال ابن المنذر: ومن تناقضهم أنهم يقضون للمرأة والوالدين والولد [على] (^٣) الذي عنده المال الغائب إذا أقر به، ولا يقضون للأخ (والأجير) (^٤) ولا لذي رحم محرم، ووجوب نفقات هؤلاء عندهم كوجوب نفقة الآباء والأبناء والزوجة، ولو ادعى على جماعة غيب\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٢٥٢.\n(^٢) كذا بالأصل وفي \"شرح ابن بطال\": بحجة. وهي أنسب.\n(^٣) ليست في الأصل وأثبتناها من \"شرح ابن بطال\".\n(^٤) كذا بالأصل وفي \"شرح ابن بطال\" الأخت.","vol":"32","page":539},{"text":"عندهم دعوى مثل أن يقول: قتلوا عبدي، وحضر منهم واحد حكم عليه وعلى الغيب، فقد أجازوا الحكم على الغائب (^١).\nفصل:\nفيه أيضًا من الفوائد: خروج المرأة في حوائجها، وأن صوتها ليس بعورة، وجواز ذكر الرجل بما فيه عند الحاجة، وأن القاضي يقضي بعلمه إذ لم يطلب منه البينة، ووجوب نفقة الزوجة والولد وأنها على قدر الكفاية، وأنها بالمعروف، ومسألة الظَفَر وغير ذلك.\n_________\n(^١) انظر: \"شرح ابن بطال\" ٨/ ٢٥٢ - ٢٥٣.","vol":"32","page":540},{"text":"<span data-type='title' id=toc-4250>٢٩ - باب مَنْ قُضِيَ لَهُ بِحَقِّ أَخِيهِ فَلَا يَأْخُذْهُ، فَإِنَّ قَضَاءَ الحَاكِمِ لَا يُحِلُّ حَرَامًا وَلَا يُحَرِّمُ حَلَالًا</span>\n٧١٨١ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ زَيْنَبَ ابْنَةَ أَبِي سَلَمَةَ أَخْبَرَتْهُ، أَنَّ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ - ﷺ - أَخْبَرَتْهَا عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ سَمِعَ خُصُومَةً، بِبَابِ حُجْرَتِهِ فَخَرَجَ إِلَيْهِمْ فَقَالَ: «إِنَّمَا أَنَا بَشَرٌ، وَإِنَّهُ يَأْتِينِي الخَصْمُ، فَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَبْلَغَ مِنْ بَعْضٍ فَأَحْسِبُ أَنَّهُ صَادِقٌ فَأَقْضِي لَهُ بِذَلِكَ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنَ النَّارِ، فَلْيَأْخُذْهَا أَوْ لِيَتْرُكْهَا». [انظر: ٢٤٥٨ - مسلم: ١٧١٣ - فتح ١٣/ ١٧٢].\n\n٧١٨٢ - حَدَّثَنَا إِسْمَاعِيلُ قَالَ: حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ -زَوْجِ النَّبِيِّ - ﷺ - أَنَّهَا قَالَتْ: كَانَ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّ ابْنَ وَلِيدَةِ زَمْعَةَ مِنِّي، فَاقْبِضْهُ إِلَيْكَ. فَلَمَّا كَانَ عَامُ الفَتْحِ أَخَذَهُ سَعْدٌ فَقَالَ: ابْنُ أَخِي، قَدْ كَانَ عَهِدَ إِلَيَّ فِيهِ. فَقَامَ إِلَيْهِ عَبْدُ بْنُ زَمْعَةَ فَقَالَ: أَخِي وَابْنُ وَلِيدَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَتَسَاوَقَا إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ، ابْنُ أَخِي، كَانَ عَهِدَ إِلَيَّ فِيهِ. وَقَالَ عَبْدُ بْنُ زَمْعَةَ أَخِي وَابْنُ وَلِيدَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «هُوَ لَكَ يَا عَبْدُ بْنَ زَمْعَةَ». ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الحَجَرُ». ثُمَّ قَالَ لِسَوْدَةَ بِنْتِ زَمْعَةَ «احْتَجِبِي مِنْهُ». لِمَا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ، فَمَا رَآهَا حَتَّى لَقِيَ اللهَ تَعَالَى. [انظر: ٢٠٥٣ - مسلم: ١٤٥٧ - فتح ١٣/ ١٧٢]\nذكر فيه حديث أم سلمة - ﵂ - السالف قريبًا (^١).\n_________\n(^١) سلف برقم (٧١٦٩) باب: موعظة الإمام للخصوم.","vol":"32","page":541},{"text":"(وقول ابن عينية عن ابن شبرمة: القضاء فيهما سواء. ذكره سفيان في \"جامعه\" كذلك) (^١).\nوحديث عائشة - ﵂ - في قصة عتبة، وقد سلف أيضًا (^٢). وقد أجمع الفقهاء على أن حكم الحاكم لا يخرج الأمر عما هو عليه في الباطن، وإنما ينفذ حكمه في الظاهر الذي (يغتر) (^٣) به، ولا يحل للمقضي له مال المقضي عليه إذا ادعى عليه ما ليس عنده، ووقع الحكم بشاهدي زور، فالعلماء مجمعون أن ذلك في الفروج والأموال سواء (^٤)؛ لأنها كلها حقوق لقول الله تعالى: ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ [البقرة: ١٨٨] الآية، وهو قول أبي يوسف (^٥)، قال ابن بطال: وشذ أبو حنيفة ومحمد فقالا: ما كان من تمليك مال فهو على حكم (الباطل) (^٦) كما قال رسول الله - ﷺ -: \"فمن قضيت له بشيء من حق أخيه فلا يأخذه، فإنما أقطع له قطعة من النار\". وما كان من حل عصمة النكاح أو عقدها غير داخل في النهي، ولو تعمد شاهدا زور الشهادة على امرأة أنها قد رضيت بنكاح رجل، وقضى الحاكم عليها بذلك لزمها النكاح، ولم يكن لها الامتناع ولو تعمد رجلان الشهادة بالزور على رجل أنه طلق امرأته، فقبل القاضي شهادتهما، لعدالتهما\n_________\n(^١) كذا هذِه العبارة هنا بالأصل وهي مقحمة ليس مكانها هنا وإنما تأتي بعد بابين في باب: القضاء في كثير المال وقليله. وذكرها المصنف هناك أيضًا.\n(^٢) سلف برقم (٢٠٥٣) كتاب البيوع، باب: تفسير المشبهات.\n(^٣) كذا بالأصل وفي \"الإقناع\" للفاسي: يعتد.\n(^٤) انظر: \"الإقناع في مسائل الإجماع\" ٣/ ١٥٣٠ - ١٥٣٢.\n(^٥) انظر: \"شرح معاني الآثار\" ٤/ ١٥٥.\n(^٦) كذا في الأصل وفي \"شرح ابن بطال\" (الباطن) ولعله أنسب للمقصود غير أن في حاشية \"ابن بطال\" أشار محققه أنه في نسخة (الباطل) كما هنا. فالله أعلم.","vol":"32","page":542},{"text":"عنده، وفرق بينهما ثم اعتدت جاز لأحد الشاهدين أن يتزوجها وهو [عالم] (^١) أنه كان كاذبًا في شهادته؛ لأنها لما حلت للأزواج في الظاهر كان الشاهد وغيره سواء؛ لأن قضاء القاضي قطع عصمتها وأحدث في ذلك التحليل والتحريم في الظاهر والباطن جميعًا، ولولا ذلك ما حلت للأزواج.\nواحتجا بحكم اللعان، وقالا: معلوم أن الزوجة إنما وصلت إلى فراق زوجها باللعان الكاذب الذي لو علم الحاكم كذبها لحدها وما فرق بينهما، فلم يدخل هذا في عموم قوله: \"فمن قضيت .. \" إلى آخره، واحتج أصحاب مالك والشافعي وغيرهم بحديث أم سلمة وحديث عائشة - ﵄ -، وقالوا: قوله: \"فمن قضيت .. \" إلى آخره، فيه بيان واضح أن حكمه بما ليس للمحكوم له لا يُجوّز له أخذه وأنه حرام عليه باطنًا، وهو يشتمل على كل حق، فمن فرق بين بعض الحقوق فعليه الدليل، ومثل هذا حكمه في ابن وليدة زمعة ابنًا لزمعة من أجل القرائن الظاهرة، ولم يلحقه بعتبة، ثم لما رأى شبهًا بينًا بعتبة قال لسودة زوجته: \"احتجبي منه\" لجواز أن يكون من زنا.\nفلو كان حكمه يقع ظاهرًا أوباطنًا لم يأمرها (بالاحتجاب) (^٢) منه مع حكمه بأنه أخوها.\nومن طريق الاعتبار أنا قد اتفقنا على أنه لو ادعى إنسان على حرة أنها أمته وأقام شاهدي زور لم تكن أمته باطنًا من أجل حكم الحاكم، فكذلك في الفروج، وكذلك لو ادعى على ابنته أو أخته أنها زوجته فأقام\n_________\n(^١) ليست بالأصل وأثبتناها من \"شرح ابن بطال\".\n(^٢) في الأصل (به) والمثبت من \"شرح ابن بطال\".","vol":"32","page":543},{"text":"شاهدي زور وحكم الحاكم بالزوجية، فإن أبا حنيفة يقول: لا تكون زوجته، ثم فرق بين المحرمة بالنسب وبين زوجة غيره ولا فرق بينهما؛ لأنه لما كان حكم الحاكم لا يبيح المحرمة بالنسب، فكذلك لا يبيح المحرمة بنكاح غيره (^١).\nفصل:\nحديث أم سلمة - ﵂ - سلف أيضًا بسطه وفوائده.\nوحديث عائشة - ﵂ - فيه إلحاق الولد بالفراش، وقبوله وصية الكافر إذا لم يكن ضرر على أهل الإسلام، وثبوت فراش أهل الكفر وأن الأخ لا يستلحق، والإشارة إلى القول بالقافة؛ لأمره لسودة بالاحتجاب منه لما رأى من شبهه بعتبة.\nوقوله فيه: (فتساوقا إلى رسول الله - ﷺ -). أي: للحكم بينهما، والمساوقة لغة: مجيء واحد بعد آخر، والمراد هنا المسارعة.\nوقوله: \"هو لك\". أي: أنه ابن أمته.\nوالعاهر: الزاني، وقيل: أراد الحجر الذي يرمي به المحصن. والظاهر أنه أراد معنى الذم كما يقال: بفيه الحجر.\nوقوله: (فما رآها حتى لقي الله) فيه امتثال منها لأمره - ﵇ -.\n_________\n(^١) انتهى من \"شرح ابن بطال\" ٨/ ٢٥٤ - ٢٥٥.","vol":"32","page":544},{"text":"<span data-type='title' id=toc-4251>٣٠ - باب الحُكْمِ فِي البِئْرِ وَنَحْوِهَا</span>\n٧١٨٣ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ وَالأَعْمَشِ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ عَبْدُ اللهِ: قَالَ النَّبِيُّ - ﷺ -: «لَا يَحْلِفُ عَلَى يَمِينِ صَبْرٍ يَقْتَطِعُ مَالًا وَهْوَ فِيهَا فَاجِرٌ إِلاَّ لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ». فَأَنْزَلَ اللهُ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ﴾ [آل عمران: ١٧٧] الآيَةَ [انظر: ٢٣٥٦ - مسلم: ١٣٨ - فتح ١٣/ ١٧٧]\n\n٧١٨٤ - فَجَاءَ الأَشْعَثُ وَعَبْدُ اللهِ يُحَدِّثُهُمْ فَقَالَ: فِيَّ نَزَلَتْ وَفِي رَجُلٍ خَاصَمْتُهُ فِي بِئْرٍ، فَقَالَ النَّبِيُّ - ﷺ -: «أَلَكَ بَيِّنَةٌ؟». قُلْتُ: لَا. قَالَ: «فَلْيَحْلِفْ». قُلْتُ: إِذًا يَحْلِفُ. فَنَزَلَتْ: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ﴾ [آل عمران: ٧٧] الآيَةَ. [انظر: ٢٣٥٧ - مسلم: ١٣٨ - فتح ١٣/ ١٧٨]\nذكر فيه حديث أبي وائل قال: قَالَ عَبْدُ اللهِ - ﵁ -: قَالَ النَّبيُّ - ﷺ -: \"لَا يَحْلِفُ عَلَى يَمِينِ صَبْرٍ\". الحديث سلف في الشرب (^١).\nوهو حديث حجة في أن حكم الحاكم [في الظاهر] (^٢) لا يحل الحرام ولا يبيح المحظور، ألا ترى أنه - ﵇ - حذر أمته [عقوبة] (^٣) مَنْ اقتطع حق أخيه بيمين فاجرة وأن جزاءه غضب الله عليه، وقد توعد الله على ذلك بضروب من العقوبة، فقال: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧]، وهذا من أشد وعيد جاء في القرآن، فدل ذلك على أن من تحيل على أخيه وتوصل إلى شيء من حقه بباطل فإنه لا يحل له لشدة الإثم فيه، والغضب من الله بعد البعد من\n_________\n(^١) سلف برقم (٢٣٥٦، ٢٣٥٧) باب: الخصومة في البئر والقضاء فيها.\n(^٢) ليست في الأصل، وأثبتناها من \"شرح ابن بطال\".\n(^٣) ليست في الأصل، وأثبتناها من \"شرح ابن بطال\".","vol":"32","page":545},{"text":"رحمته، وفي\"الموطأ\": \"فليتبوأ مقعده من النار\" (^١) وطريقه طريق الوعيد، والمراد إذا أنفذه الله عليه.\n_________\n(^١) الذي وجدته في\"الموطأ\" ص ٤٥٣ من رواية جابر بن عبد الله الأنصاري، ولفظه: \"من حلف على منبري آثما تبوأ مقعده من النار\".","vol":"32","page":546},{"text":"<span data-type='title' id=toc-4252>٣١ - باب القَضَاءِ فِي كَثِيرِ المَالِ وَقَلِيلِهِ </span>(^١)\nوَقَالَ ابْنُ عُيَيْنَةَ، عَنِ ابْنِ شُبْرُمَةَ: الْقَضَاءُ فِي قَلِيلِ المَالِ وَكَثِيرِهِ سَوَاءٌ.\n\n٧١٨٥ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ زَيْنَبَ بِنْتَ أَبِي سَلَمَةَ أَخْبَرَتْهُ، عَنْ أُمِّهَا أُمِّ سَلَمَةَ قَالَتْ: سَمِعَ النَّبِيُّ - ﷺ - جَلَبَةَ خِصَامٍ عِنْدَ بَابِهِ، فَخَرَجَ عَلَيْهِمْ فَقَالَ: «إِنَّمَا أَنَا بَشَرٌ، وَإِنَّهُ يَأْتِينِي الْخَصْمُ، فَلَعَلَّ بَعْضًا أَنْ يَكُونَ أَبْلَغَ مِنْ بَعْضٍ أَقْضِي لَهُ بِذَلِكَ وَأَحْسِبُ أَنَّهُ صَادِقٌ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ فَإِنَّمَا هِيَ قِطْعَةٌ مِنَ النَّارِ، فَلْيَأْخُذْهَا أَوْ لِيَدَعْهَا». [انظر: ٢٤٥٨ - مسلم: ١٧١٣ - فتح ١٣/ ١٧٨]\nوهذا ذكره سفيان (^٢) في \"جامعه\" سواء.\nثم ساق حديث أم سلمة - ﵂ - السالف أيضًا (^٣).\nوالقضاء في قليل المال وكثيره واجب؛ لعموم قوله: \"فمن قضيت له بحق مسلم\"، والحق وقع على كل شيء من القليل والكثير.\nواختلف العلماء في كم تجب اليمين في مقاطع الحقوق؟ وقد سلف ذلك في الشهادات والأيمان في باب: يحلف المدعي عليه حيث ما وجبت عليه اليمين (^٤).\n_________\n(^١) كذا في الأصل، وزاد في \"ابن بطال\": سواء، وفي \"اليونينية\": القضاء في كثير المال وقليله. وبهامشها إشارة إلى روايات كما هنا.\n(^٢) أي: ابن عيينة. قال الحافظ في \"الفتح\" ١٣/ ١٧٩: لم يقع لي هذا الأثر موصولًا.\n(^٣) سلف برقم (٢٤٥٨) كتاب: المظالم، باب: إثم من خاصم في باطل وهو يعلمه.\n(^٤) حديث رقم (٢٦٧٣).","vol":"32","page":547},{"text":"<span data-type='title' id=toc-4253>٣٢ - باب بَيْعِ الإِمَامِ عَلَى النَّاسِ أَمْوَالَهُمْ وَضِيَاعَهُمْ</span>\nوَقَدْ بَاعَ النَّبِيُّ - ﷺ - مُدَبَّرًا مِنْ نُعَيْمِ بْنِ النَّحَّامِ (مُدَبَّرًا) (^١)\n\n٧١٨٦ - حَدَّثَنَا ابْنُ نُمَيْر، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا سَلَمَةُ بْنُ كُهَيْلٍ، عَنْ عَطَاءٍ، عَنْ جَابِرٍ قَالَ: بَلَغَ النَّبِيَّ - ﷺ - أَنَّ رَجُلًا مِنْ أَصْحَابِهِ أَعْتَقَ غُلَامًا عَنْ دُبُرٍ لَمْ يَكُنْ لَهُ مَالٌ غَيْرَهُ، فَبَاعَهُ بِثَمَانِمِائَةِ دِرْهَمٍ ثُمَّ أَرْسَلَ بِثَمَنِهِ إِلَيْهِ. [انظر: ٢١٤١ - مسلم: ٩٩٧ - فتح ١٣/ ١٧٩]\nثم ساق البخاري حديث جابر - ﵁ - فيه، وقد سلف في البيع وغيره (^٢). ونبهنا قريبًا أن صوابه نعيم النحام.\nقال المهلب: وإنما يبيع الإمام على الناس أموالهم إذا رأى (منها) (^٣) سفهًا في أحوالهم، فأما من ليس بسفيه فلا يباع عليه شيء من ماله إلا في حق يكون عليه، وهذا البيع الذي وقع في المدبر إنما نقضه - ﵇ -؛ لأنه لم يكن له مال غيره، فخشي عليه الموت بالحجاز دون قوت؛ لقوله تعالى: ﴿وَأَنْفِقُوا فِي سَبِيلِ اللهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ [البقرة: ١٩٥]، فلما رآه رسول الله - ﷺ -، وقد أنفق جميع ذات يده في المدبر وأنه تعرض للتهلكة نقض عليه فعله كما قال الله -﷿- ونهى\n_________\n(^١) ورد بهامش الأصل: قوله (مدبرًا) لم أعرفه، وقد راجعت بعض أصولي الشامية، فلم أره فيها، والله أعلم. [قلت: جرى عليها ابن بطال في \"شرحه\" ونقلها المصنف كما ترى وكذلك أثبتها الحافظ في \"الفتح\" ٨/ ١٧٩، وأثبتت في هامش \"اليونينية\" وعليها رمز أبي ذر عن الكشمهيهني].\n(^٢) سلف برقم (٢١٤١) كتاب: البيوع، باب: بيع المزايدة.\n(^٣) كذا بالأصل وفي \"شرح ابن بطال\": منهم وهو أنسب.","vol":"32","page":548},{"text":"عنه، ولم ينقص على الذي قال له: قل: \"لا خلابة\"؛ لأنه لم يفوت على نفسه جميع ماله (^١).\nفصل:\nبيع المدبر عندنا جائز (^٢) خلافًا لمالك (^٣)، قال ابن التين: بيعه له - ﵇ - إذا لم يكن لسيده مال ودفع الثمن إليه لما يؤدي إليه -والله أعلم- بتبعيض العتق.\nقال مالك: الأمر المجمع عندنا في المدبر أن صاحبه لا يبيعه (^٤)، فلو باعه نُقِضَ عالمًا كان أو جاهلًا. قاله مالك.\nواختلف مذهبهم فيما إذا أعتقه المشتري قبل الفسخ فقال مالك: العتق نافذ، وقال مرة: ينقض عتقه (^٥).\nواختلف إذا لم يرد عتقه، فماذا يصنع بالثمن؟ فقال مالك وابن القاسم: هو تابع للبائع. وخالفهما ابن كنانة [قال: يؤمر أن يمخي من ثمنه، (^٦) يريد ويتصدق به، ولو كانت أمة فحملت من المشتري كان قويًا قطعًا (^٧).\nوقد يحتمل بيعه - ﵇ - له لدين كان عليه قبل التدبير.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٥٧.\n(^٢) انظر: \"روضة الطالبين\" ص ١٩٤.\n(^٣) انظر: \"المدونة\" ٣/ ٣٧، و\"المعونة\" ٢/ ٣٩٥.\n(^٤) انظر: \"الموطأ\" ص ٥٠٩.\n(^٥) انظر: \"المنتقي\" ٧/ ٤٥.\n(^٦) ليست في الأصل وأثبتناها من \"البيان والتحصيل\" ليستقيم السياق.\n(^٧) انظر: \"البيان والتحصيل\" ١٥/ ١٩٤، \"المنتقى\" ٧/ ٤٦.","vol":"32","page":549},{"text":"<span data-type='title' id=toc-4254>٣٣ - باب الأَلَدِّ الخَصِمِ </span>(^١)\nوَهْوَالدَّائِمُ فِي الخُصُومَةِ ﴿وَلَدًا﴾ [مريم: ٩٧]: عُوجًا.\n\n٧١٨٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنِ ابْنِ جُرَيْجٍ، سَمِعْتُ ابْنَ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «أَبْغَضُ الرِّجَالِ إِلَى اللهِ الأَلَدُّ الخَصِمُ». [انظر: ٢٤٥٧ - مسلم: ٢٦٦٨ - فتح ١٣/ ١٨٠]\nثم ساق حديث عائشة - ﵂ -: قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: \"أَبْغَضُ الرِّجَالِ إِلَي اللهِ الأَلدُّ الخَصِمُ \".\nوقد سلف في المظالم والغصب (^٢).\nقال المهلب: لما كان اللدد حاملًا على المطل بالحقوق والتعريج بها عن وجوهها واللي بها عن مستحقها وظلم أهلها استحق فاعل ذلك بغضة الله تعالي وأليم عقابه (^٣).\n_________\n(^١) كذا قدم المصنف هذا الباب ومكانه بعد التالي.\n(^٢) سلف برقم (٢٤٥٧) كتاب: المظالم، باب: قوله تعالى: ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾\n(^٣) \"شرح ابن بطال\" ٨/ ٢٥٩.","vol":"32","page":550},{"text":"<span data-type='title' id=toc-4255>٣٤ - باب مَنْ لَمْ يَكْتَرِثْ بِطَعْنِ مَنْ لَا يَعْلَمُ فِي الأُمَرَاءِ [حَدِيثًا]</span>\n٧١٨٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ - ﵄ - يَقُولُ: بَعَثَ رَسُولُ اللهِ - ﷺ - بَعْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطُعِنَ فِي إِمَارَتِهِ، وَقَالَ: «إِنْ تَطْعَنُوا فِي إِمَارَتِهِ فَقَدْ كُنْتُمْ تَطْعَنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ قَبْلِهِ، وَايْمُ اللهِ إِنْ كَانَ لَخَلِيقًا لِلإِمْرَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ». [انظر:٣٧٣٠ - مسلم: ٢٤٢٦ - فتح ١٣/ ١٧٩]\nذكر فيه حديث: بَعَثَ رَسُولُ اللهِﷺ - بَعْثًا وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ .. الحديث سلف (^١).\nومعنى الترجمة:\nأن الطاعن إذا لم يعلم حال المطعون عليه وكذب في طعنه لا ينبغي أن يكترث له كثير اكتراث، ألا ترى أنه - ﵇ - قد خلي هذا الطعن حين أقسم أنه كان خليقًا للإمارة.\nوفيه: أنه يتأسى المرءُ بما قيل في المرء من الكذب إذا قيل مثل ذلك فيمن كان قبله من الفضلاء.\nوفيه: التبكيت للطاعنين؛ لأنهم لما طعنوا في إمارة أبيه، ثم ظهر من غناه وفضله ما ظهر كان ذلك ردًّا لقولهم.\nفإن قلت: فقد طعن علي أسامة وأبيه ما ليس فيهما، ولم يعزل\n_________\n(^١) سلف برقم (٣٧٣٠) كتاب: فضائل الصحابة، باب: مناقب زيد بن حارثة مولى النبي - ﷺ -.","vol":"32","page":551},{"text":"الشارع واحدًا منهما بل بين فضلهما، ولم (يتهمهما) (^١)، ولم يعتبر عمر - ﵁ - بهذا القول في سعد وعزله حين قذفه أهل الكوفة بما هو بريء منه (^٢).\nفالجواب: أن عمر﵁ - لم يعلم من مغيب أمر سعد ما علمه الشارع من مغيب أمر زيد وأسامة، وإنما قال عمر لسعد حين ذكر أن صلاته تشبه صلاة رسول الله - ﷺ -: ذاك الظن بك. ولم يقطع على ذلك كما قطع رسول الله - ﷺ - في أمر زيد أنه خليق للإمارة، وقال في أسامة: \"إنه لمن أحب الناس\" ولا يجوز أن يحب الشارع إلا من أحبه الله ومن لا يسوغ فيه العيب والنقص.\nويحتمل أن يكون الطاعنون في أسامة وأبيه من استصغر سنه على من قدم عليه من مشيخة الصحابة، وذلك جهل ممن ظنه، ويحتمل أن يكون الطعن من المنافقين الذين كانوا يطعنون على رسول الله - ﷺ - ويقبحون آثاره وآراءه، وقد وصف الله أنه من اتهم الرسول في قضاياه أنه غير مؤمن؛ بقوله تعالى: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ﴾ [النساء: ٦٥] الآية (^٣).\n_________\n(^١) في الأصل: (ينههما) والمثبت من\"شرح بن بطال\" وهو أنسب على أن محققه إشار إلى أنه في نسخة كما في الأصل عندنا.\n(^٢) سلفت قصتهما في حديث رقم (٧٥٥) كتاب: الأذان. باب: وجوب القراءة للإمام المأموم.\n(^٣) انظر: \"شرح ابن بطال\" وكل شرح الباب هو كلام المهلب.","vol":"32","page":552},{"text":"<span data-type='title' id=toc-4256>٣٥ - باب إِذَا قَضَى الحَاكِمُ بِجَوْرٍ أَوْ خِلَافِ أَهْلِ العِلْمِ فَهْوَ رَدٌّ</span>\n٧١٨٩ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ بَعَثَ النَّبِيُّ - ﷺ - خَالِدًا ح وَحَدَّثَنِي نُعَيْمٌ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ قَالَ: بَعَثَ النَّبِيُّ - ﷺ - خَالِدَ بْنَ الْوَلِيدِ إِلَى بَنِي جَذِيمَةَ، فَلَمْ يُحْسِنُوا أَنْ يَقُولُوا: أَسْلَمْنَا، فَقَالُوا: صَبَأْنَا صَبَأْنَا، فَجَعَلَ خَالِدٌ يَقْتُلُ وَيَأْسِرُ، وَدَفَعَ إِلَى كُلِّ رَجُلٌ مِنَّا أَسِيرَهُ، فَأَمَرَ كُلَّ رَجُلٍ مِنَّا أَنْ يَقْتُلَ أَسِيرَهُ، فَقُلْتُ وَاللهِ لَا أَقْتُلُ أَسِيرِى، وَلَا يَقْتُلُ رَجُلٌ مِنْ أَصْحَابِي أَسِيرَهُ. فَذَكَرْنَا ذَلِكَ لِلنَّبِيِّ - ﷺ - فَقَالَ: «اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدُ بْنُ الْوَلِيدِ». مَرَّتَيْن. [انظر: ٤٣٣٩ - فتح ١٣/ ١٨١]\nذكر فيه حديث ابن عمر - ﵄ - قال: بَعَثَ النَّبِيَّ - ﷺ - خَالِدَ بْنَ الوَلِيدِ إلى بَنِي جَذِيمَةَ، فَلَمْ يُحْسِنُوا أَنْ يَقُولُوا: أَسْلَمْنَا .. الحديث. سلف في المغازي (^١).\nوجذيمة: ابن عامر بن عبد مناة بن كنانة، أهل الغميضاء بين مكة واليمن.\nقال الداودي: لم ير - ﵇ - على خالد قودًا؛ لأنه متأول ولم يذكر فيه دية ولا كفارة، فإما أن يكون ذلك قبل نزول الآية، أو سقط ذلك عن المحدث، أو سكت عنه لعلم السامع به.\nوقال الخطابي: إنما نقم - ﵇ - على خالد؛ لاستعجاله في شأنهم، وترك التثبت في أمرهم إلى أن يتبين ما أرادوا بقولهم: صبأنا؛ لأن\n_________\n(^١) سلفت قصتهما في حديث رقم (٤٣٣٩). باب: بعث النبي - ﷺ - خالد بن الوليد إلى بن جذيمة.","vol":"32","page":553},{"text":"الصبأ خروج من دين إلى دين (^١).\nوقوله: \"أبرأ إليك من فعل خالد\" على وجه الإنكار عليه، والتعريف بأنه لم يأذن له في ذلك لئلا يعتقد أن فعل خالد كان بإذنه، ولينتهي غيره عن مثل ذلك.\nفصل:\nلم يختلف العلماء أن القاضي إذا قضى بجور أو خلاف أهل العلم فهو مردود، فإن كان على وجه الاجتهاد والتأويل كما صنع خالد فإن الإثم ساقط فيه، والضمان لازم في ذلك عند عامة أهل العلم، إلا أنهم اختلفوا في ضمان ذلك على ما يأتي بيانه.\nووجه موافقة الحديث للترجمة قوله - ﵇ -: \"اللهم إني أبرأ إليك مما صنع خالد\". يدل تبرؤه من قَتْلِ خالد الذين قالوا: صبأنا أن قتله له حكم منه بغير الحق؛ لأن الله تعالى يعلم الألسنة كلها، ويقبل الإيمان من جميع أهل الملل بألسنتهم، لكن عذره الشارع بالتأويل إذ كل متأول فلا عقوبة عليه ولا إثم.\nفصل:\nواختلفوا في ضمان خطأ الحاكم، فقالت طائفة: إذا أخطأ الحاكم في حكمه في قتل أوجرح فدية ذلك في بيت المال، هذا قول الثوري وأبي حنيفة وأحمد وإسحاق (^٢).\nوقالت أخرى: هو على عاقلة الإمام والحاكم. وهو قول الأوزاعي\n_________\n(^١) \"أعلام الحديث\" ٣/ ١٧٦٤ - ١٧٦٥.\n(^٢) انظر: \"المبسوط\" ٩/ ٥٠، ٨٠، \"بدائع الصنائع\" ٧/ ١٦، \"المغني\" ١٤/ ٢٥٦ وما بعدها.","vol":"32","page":554},{"text":"وأبي يوسف ومحمد والشافعي، وليس فيها جواب لمالك [واختلف أصحابه فيها] (^١). فقال ابن القاسم كقول الأوزاعي وقال في الشاهدين إذا شهدا في دم أوعتق أوطلاق (^٢)، [أرى أن يضمنا الدين] (^٣) ويكون عليهما قيمة العبد في العتق، وقصاص القتل في أموالهما. وهو قول أشهب في الشاهدين، وقال في الأموال: مضمونة بالخطأ كما هي في العمد، وليست كالدماء، وهو قول أصبغ (^٤).\nوقال ابن الماجشون: ليس على الحاكم شيء من الدية في ماله ولا على عاقلته ولا على بيت المال، وكذلك قال في الشاهدين إذا رجعا عن شهادتهما وادعيا الغلط أنه لا غرم عليهما، وهو قول محمد بن مسلمة.\nوذكر ابن حبيب أن قول ابن الماجشون هو قول المغيرة، وابن دينار، وابن أبي حازم وغيرهم.\nوحجة من لم يوجب الدية أنه لم يرد في الحديث أنه - ﵇ - أغرمه الدية ولا غرمها عنه -قلت: صحح الحاكم أنه - ﵇ - أرسل إليهم عليًّا فودى قتلاهم (^٥).\n_________\n(^١) ليست في الأصل وأثبتناها من \"شرح ابن بطال\" ليستقيم السياق ولأن هذِه الفقرة جاءت مضطربة وبها سقط، كما سيأتي.\n(^٢) هذِه العبارة جاءت قبل قوله: فقال ابن القاسم. وعليه فلم يكن الكلام مستقيمًا مع السقط المشار إليه آنفًا، وضبطناها من \"شرح ابن بطال\" ٨/ ٢٦٠ حيث منه ينقل المصنف.\n(^٣) ليست في الأصل وأثبتناها من \"شرح ابن بطال\".\n(^٤) انظر: \"النوادر والزيادات\" ١٤/ ٢٤٦ - ٢٤٨.\n(^٥) انظر: \"الطبقات الكبرى\" ٢/ ١٤٨.","vol":"32","page":555},{"text":"وقوله - ﵇ -: \"إذا اجتهد الحاكم فأخطأ فله أجر\" (^١) ولا يجوز أن يؤجر إلا على ما هو بفعله مطيع، فإذا كان مطيعًا فما صدر عنه من [تلف] (^٢) نفس أومال فلا ضمان عليه، وهو اختيار إسماعيل بن إسحاق.\nوحجة من أوجب الضمان والدية: الإجماع على أن الأموال مضمونة بالخطأ كما هي بالعمد، ولا تسقط الدية في ذلك من أجل أنها لم يذكر في الحديث وجوبه كما لم تسقط في الناقتين عن حمزة حين جب أسنمتهما وبقر خواصرهما، وإن كان لم يذكر في ذلك الحديث (^٣).\nوروي عن عثمان - ﵁ - أنه جعل عقل المرأة التي أمر برجمها على عاقلته (^٤).\nوروي أن امرأة ذكرت بالزنا عند عمر - ﵁ -[فبعث إليها] (^٥) ففزعت وألقت ما في بطنها، فاستشار الصحابة في ذلك، فقال له عبد الرحمن وغيره: إنما أنت مؤدب ولا شيء عليك، فقال لعلي - ﵁ - ما تقول فقال: إن كان اجتهدوا فقد أخطئوا وعليك الدية، قال عمر - ﵁ -: عزمت عليك لتقسمنها على قومك، فأوجب علي بحضرة الصحابة الدية، وألزم بها عمر - ﵁ -، وقسمها على عاقلته (^٦)، والمرأة وإن كانت أسقطت من الفزع فهو من جهته.\n_________\n(^١) سيأتي من حديث عمرو بن العاص برقم (٧٣٥٢) كتاب الاعتصام، باب: أجر الحاكم إذا اجتهد فأصاب أو أخطأ.\n(^٢) ليست في الأصل وأثبتناها من \"شرح ابن بطال\" وبها يستقيم السياق.\n(^٣) سلف حديث حمزة - ﵁ - برقم (٢٠٨٩) مختصرًا وبرقم (٢٣٧٥) بموضوع الشاهد وهو من رواية علي - ﵁ -.\n(^٤) رواه مالك بلاغًا مختصرًا دون ذكر عقلها في \"الموطأ\" ص ٥١٥\n(^٥) ليست بالأصل وأثبتناها من \"شرح ابن بطال\" ليتضح السياق.\n(^٦) رواه البيهقي في \"سننه\" (٦/ ١٢٣).","vol":"32","page":556},{"text":"وليس في قوله - ﷺ -: \"إذا اجتهد الحاكم فأخطأ\" دليل على إسقاط الضمان في ذلك، وإنما فيه سقوط الإثم عن المجتهد وأنه مأجور إن لم يتعمد ذلك الخطأ، ولا يفهم من الحديث زوال الضمان.","vol":"32","page":557},{"text":"<span data-type='title' id=toc-4257>٣٦ - باب الإِمَامِ يَأْتِي قَوْمًا فَيُصْلِحُ بَيْنَهُمْ</span>\n٧١٩٠ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادٌ، حَدَّثَنَا أَبُو حَازِمٍ المَدِينِيُّ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ: كَانَ قِتَالٌ بَيْنَ بَنِي عَمْرٍو، فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَصَلَّى الظُّهْرَ ثُمَّ أَتَاهُمْ يُصْلِحُ بَيْنَهُمْ، فَلَمَّا حَضَرَتْ صَلَاةُ العَصْرِ فَأَذَّنَ بِلَالٌ وَأَقَامَ، وَأَمَرَ أَبَا بَكْرٍ فَتَقَدَّمَ، وَجَاءَ النَّبِيُّ - ﷺ - وَأَبُو بَكْرٍ فِي الصَّلَاةِ فَشَقَّ النَّاسَ حَتَّى قَامَ خَلْفَ أَبِي بَكْرٍ، فَتَقَدَّمَ فِي الصَّفِّ الذِي يَلِيهِ. قَالَ: وَصَفَّحَ الْقَوْمُ، وَكَانَ أَبُو بَكْرٍ إِذَا دَخَلَ فِي الصَّلَاةِ لَمْ يَلْتَفِتْ حَتَّى يَفْرُغَ، فَلَمَّا رَأَى التَّصْفِيحَ لَا يُمْسَكُ عَلَيْهِ الْتَفَتَ فَرَأَى النَّبِيَّ - ﷺ - خَلْفَهُ، فَأَوْمَأَ إِلَيْهِ النَّبِيُّ - ﷺ - أَنِ امْضِهْ وَأَوْمَأَ بِيَدِهِ هَكَذَا، وَلَبِثَ أَبُو بَكْرٍ هُنَيَّةً يَحْمَدُ اللهَ عَلَى قَوْلِ النَّبِيِّ - ﷺ - ثُمَّ مَشَى الْقَهْقَرَى، فَلَمَّا رَأَى النَّبِيُّ - ﷺ - ذَلِكَ تَقَدَّمَ فَصَلَّى النَّبِيُّ - ﷺ - بِالنَّاسِ، فَلَمَّا قَضَى صَلَاتَهُ قَالَ: «يَا أَبَا بَكْرٍ، مَا مَنَعَكَ إِذْ أَوْمَأْتُ إِلَيْكَ أَنْ لَا تَكُونَ مَضَيْتَ؟». قَالَ لَمْ يَكُنْ لاِبْنِ أَبِي قُحَافَةَ أَنْ يَؤُمَّ النَّبِيَّ - ﷺ -. وَقَالَ لِلْقَوْمِ: «إِذَا نَابَكُمْ أَمْرٌ فَلْيُسَبِّحِ الرِّجَالُ وَلْيُصَفِّحِ النِّسَاءُ». [انظر: ٦٨٤ - مسلم: ٤٢١ - فتح ١٣/ ١٨٢]\nذكر فيه حديث سهل بن سعد الساعدي - ﵁ - قال: كَانَ قِتَالٌ بَيْنَ بَنِي عَمْرو، فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فصَلَّى الظُّهْرَ ثُمَّ أَتَاهُمْ ليُصْلِحُ بَيْنَهُمْ.\nالحديث سلف في الصلاة (^١)، وتقدم الباب أيضًا في الصلح (^٢).\nفإن قلت: فقد جاء هنا أنه - ﵇ - شق الناس وهم في الصلاة، وجاء عنه أنه - ﵇ - نهي عن التخطي وأن يفرق بين اثنين يوم الجمعة (^٣). قلت: الإمام يستثني من ذلك فله أن يتخطى إلى موضعه.\n_________\n(^١) سلف برقم (١٢٠١) كتاب العمل في الصلاة، باب: ما يجوز من التسبيح والحمد في الصلاة للرجال.\n(^٢) سلف برقم (٢٦٩٠) باب: ما جاء في الإصلاح بين الناس.\n(^٣) سلف برقم (٩١٠) كتاب الجمعة، باب: لا يفرق بين اثنين يوم الجمعة.","vol":"32","page":558},{"text":"وقال المهلب: الشارع ليس كغيره في أمر الصلاة ولا غيرها؛ لأنه ليس لأحد أن يتقدم عليه فيها، وله أن يتقدم لما ينزل عليه من أحكام الصلاة، أوينزل عليه قرآن بإثبات حكم أو نسخه، وليس لغيره شيء من ذلك وليس حركة من حركاته إلا ولنا فيها منفعة وسنة نقتدي بها، والمكروه من التخطي هو ما يختص بالأذى والجفاء على الجلوس في التخطي على رقابهم وقلة توقيرهم، وليس كذلك الوقوف في الصلاة؛ لأنهم ليسوا في حديث تفاوضوا فيه فيقطعه عليهم المار بينهم كما يقطعه من جلس بين اثنين متحادثين في علم أو مشاورة.\nويستدل على ذلك بقول مالك: من رعف في الصلاة أن له أن يشق الصفوف عرضًا إلى الباب (^١)، فإن لم يمكنه خرج كيف تيسر له، وليس لأحد أن يشقها بالدخول والناس جلوس قبل الصلاة؛ لما في ذلك من الجفاء على الناس والأذى لهم، ولهم ذلك بعد تمام الصلاة؛ لأنهم ممن أباح الله لهم الانتشار بعد الصلاة، فلذلك سقط أذى التخطي عن الخارج؛ لأنهم مختارون للجلوس بعد الصلاة، ومأمورون بالجلوس قبلها، وقد خرج - ﷺ - بعد تقضي الصلاة يتخطي رقاب الناس، فقال:\n\"تذكرت ذهبية كانت عندي فخشيت أن تحبسني\" (^٢).\nوفي قوله - ﷺ -: \"فليسبح الرجال ولتصفق النساء\". حجة لنا على أنها لا تسبح فيها (^٣) لما يخشى من صوتها على الناس، وهو نص لا مدفع فيه.\n_________\n(^١) \"المدونة\"١/ ١٠٩.\n(^٢) سلف برقم (٨٥١) كتاب: الأذان، باب: من صلى بالناس فذكر حاجة فتخطاهم.\n(^٣) انظر: \"البيان\" للعمراني ٢/ ٣١٢.","vol":"32","page":559},{"text":"<span data-type='title' id=toc-4258>٣٧ - باب يُسْتَحَبُّ لِلْكَاتِبِ أَنْ يَكُونَ أَمِينًا عَاقِلًا</span>\n٧١٩١ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ أَبُو ثَابِتٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ بْنِ السَّبَّاقِ، عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: بَعَثَ إِلَيَّ أَبُو بَكْرٍ لِمَقْتَلِ أَهْلِ الْيَمَامَةِ وَعِنْدَهُ عُمَرُ، فَقَالَ أَبُو بَكْرٍ: إِنَّ عُمَرَ أَتَانِي فَقَالَ: إِنَّ الْقَتْلَ قَدِ اسْتَحَرَّ يَوْمَ الْيَمَامَةِ بِقُرَّاءِ الْقُرْآنِ، وَإِنِّي أَخْشَى أَنْ يَسْتَحِرَّ الْقَتْلُ بِقُرَّاءِ الْقُرْآنِ فِي الْمَوَاطِنِ كُلِّهَا فَيَذْهَبَ قُرْآنٌ كَثِيرٌ، وَإِنِّي أَرَى أَنْ تَأْمُرَ بِجَمْعِ الْقُرْآنِ. قُلْتُ: كَيْفَ أَفْعَلُ شَيْئًا لَمْ يَفْعَلْهُ رَسُولُ اللهِ - ﷺ -؟ فَقَالَ عُمَرُ: هُوَ وَاللهِ خَيْرٌ. فَلَمْ يَزَلْ عُمَرُ يُرَاجِعُنِي فِي ذَلِكَ حَتَّى شَرَحَ اللهُ صَدْرِي لِلَّذِى شَرَحَ لَهُ صَدْرَ عُمَرَ وَرَأَيْتُ فِي ذَلِكَ الذِي رَأَى عُمَرُ. قَالَ زَيْدٌ: قَالَ أَبُو بَكْرٍ: وَإِنَّكَ رَجُلٌ شَابٌّ عَاقِلٌ لَا نَتَّهِمُكَ، قَدْ كُنْتَ تَكْتُبُ الوَحْيَ لِرَسُولِ اللهِ - ﷺ - فَتَتَبَّعِ الْقُرْآنَ فَاجْمَعْهُ. قَالَ زَيْدٌ: فَوَاللهِ لَوْ كَلَّفَنِي نَقْلَ جَبَلٍ مِنَ الجِبَالِ مَا كَانَ بِأَثْقَلَ عَلَيَّ مِمَّا كَلَّفَنِي مِنْ جَمْعِ الْقُرْآنِ. قُلْتُ: كَيْفَ تَفْعَلَانِ شَيْئًا لَمْ يَفْعَلْهُ رَسُولُ اللهِ - ﷺ -؟ قَالَ أَبُو بَكْرٍ: هُوَ وَاللهِ خَيْرٌ. فَلَمْ يَزَلْ يَحُثُّ مُرَاجَعَتِي حَتَّى شَرَحَ اللهُ صَدْرِي لِلَّذِى شَرَحَ اللهُ لَهُ صَدْرَ أَبِي بَكْرٍ وَعُمَرَ وَرَأَيْتُ فِي ذَلِكَ الذِي رَأَيَا، فَتَتَبَّعْتُ الْقُرْآنَ أَجْمَعُهُ مِنَ\nالْعُسُبِ وَالرِّقَاعِ وَاللِّخَافِ وَصُدُورِ الرِّجَالِ، فَوَجَدْتُ آخِرَ سُورَةِ التَّوْبَةِ ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ [التوبة: ١٢٨] إِلَى آخِرِهَا مَعَ خُزَيْمَةَ -أَوْ أَبِي خُزَيْمَةَ- فَأَلْحَقْتُهَا فِي سُورَتِهَا، وَكَانَتِ الصُّحُفُ عِنْدَ أَبِي بَكْرٍ حَيَاتَهُ حَتَّى تَوَفَّاهُ اللهُ -﷿-، ثُمَّ عِنْدَ عُمَرَ حَيَاتَهُ حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ عِنْدَ حَفْصَةَ بِنْتِ عُمَرَ. قَالَ مُحَمَّدُ بْنُ عُبَيْدِ اللهِ: اللِّخَافُ يَعْنِي: الخَزَفَ. [انظر: ٢٨٠٧ - فتح ١٣/ ١٨٣]\nذكر فيه حديث زيد بن ثابت - ﵁ - السالف في التفسير (^١).\n_________\n(^١) سلف برقم (٤٦٧٩) باب: قوله: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ (١٢٨)﴾","vol":"32","page":560},{"text":"و(العسيب) المذكور فيه: جريدة من النخل، وهي السعفة مما لا يثبت عليه الخوص، والجمع العُسُب بضمتين، واللخاف جمع لخفة -بالخاء المعجمة- وهي حجارة بيض رقاق، وفي البخاري أنها الخزف.\nقال المهلب: هذا الحديث يدل أن العقل أصل الخلال المحمودة كالأمانة والكفاية في عظيم الأمور؛ لأنه لم يصف زيدًا بأكثر من العقل وجعله سببًا لائتمانه ورفع التهمة عنه بقول الصديق: (إنك شاب عاقل لا نتهمك).\nوفيه: دليل على اتخاذ الكاتب السلطان والحاكم وأنه ينبغي أن يكون الكاتب عاقلًا فطنًا مقبول الشهادة، هذا قول كافة الفقهاء.\nوقال الشافعي: ينبغي لكاتب القاضي أن يكون عاقلًا لئلا يخدع ويحرص على أن يكون فقيهًا لئلا يؤتى من جهالة، ويكون بعيدًا عن الطمع (^١).\nفصل:\nوفيه: أن من سبقت له معرفة بالخدمة أولى بالولاية وأحق بها ممن لا سابقة له بذلك ولا معرفة.\nوفيه: جواز مراجعة الكاتب للسلطان في الرأي ومشاركته له فيه.\nفصل:\nإن قال رافضي: كيف جاز للصديق أن يجمع القرآن ولم يجمعه الشارع؟.\n_________\n(^١) \"الأم\" ٦/ ٢١٦.","vol":"32","page":561},{"text":"أجاب ابن الطيب: إنه يجوز أن يفعل الفاعل ما لم يفعله الشارع إذا [كان] (^١) فيه مصلحة في وقته واحتياط للدين، وليس في أدلة الكتاب والسنة ما يدل على فساد جمعه بين اللوحين وتحصينه، وجمع همهم على تأصيله، وتسهيل الانتساخ منه والرجوع إليه، والغنى به عن تطلب القرآن من الرقاع والعسب وغير ذلك مما لا يؤمن عليه الضياع، فوجب إضافته إلى الصديق وأنه من أعظم فضائله وأشرف مناقبه، حين سبق إلى ما (لم) (^٢) يسبق إليه أحد من الأمة، وبأن اجتهاده في النصح لله ورسوله ولكتابه ولدينه وجميع المؤمنين، وأنه في ذلك تبع لله ولرسوله؛ لإخباره تعالى في كتابه أن القرآن إن كان مكتوبًا في الصحف الأولى، وأخبر عن تلاوة رسوله في الصحف بقوله: ﴿رَسُولٌ مِنَ اللهِ يَتْلُو صُحُفًا مُطَهَّرَةً (٢) فِيهَا كُتُبٌ قَيِّمَةٌ (٣)﴾ [البينة: ٢، ٣] فلم يكن جمع الصديق مخالفًا لله ولرسوله؛ لأنه لم يجمع ما لم يكن مجموعًا، ولم يكتب ما لم يكن مكتوبًا، وقد أمرهم الشارع بكتابته، فقال: \"لا تكتبوا عني شيئًا سوى القرآن\" (^٣) فألف المكتوب وصانه وأحرزه، وجمعه بين لوحيه، ولم يغير منه شيئًا، ولا قدم منه مؤخرًا، ولا أخر منه مقدمًا، ولا وضع حرفًا ولا آية في غير موضعها.\nودليل آخر: أن الله ضمن لرسوله ولسائر الخلق جمع القرآن وحفظه، فقال تعالى: ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (٩)﴾\n_________\n(^١) ليست بالأصل وأثبتناها من \"شرح ابن بطال\" ليستقيم السياق ويتضح.\n(^٢) في الأصل: (لا)، والمثبت أوفق.\n(^٣) رواه أحمد بهذا اللفظ ٣/ ١٢ من حديث أبي سعيد الخدري وبنحوه رواه مسلم (٣٠٠٤) كتاب الزهد والرقائق، باب التئبت في الحديث وحكم كتابة العلم من حديثه أيضًا.","vol":"32","page":562},{"text":"[الحجر: ٩] وقال: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ [القيامة: ١٧] وقال: ﴿لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ﴾ [فصلت: ٤٢]، فنفى عنه إبطال الزائغين وإلباس الملحدين، ثم أمر رسوله والأمة بحفظه والعمل به، فوجب أن يكون كل أمر عاد بتحصينه وأدى إلى حفظه واجبًا على كافة الأمة فعله، فإذا قام به البعض فقد أحسن، وناب عن باقي الأمة.\nوقد روى عبد خير عن علي - ﵁ - أنه قال: يرحم الله أبا بكر هو أول من جمع القرآن بين لوحين (^١). وهذا تعظيم لشأنه ومدح له، وعلي - ﵁ - أعلم من الرافضة بصواب هذا الفعل فيجب ترك قولهم لقوله.\nومما يدل على صحة هذه الرواية عن علي - ﵁ - ابتغاؤه لأجره وإطلاقه للناس كتب المصاحف وحضه عليها، وإظهاره تحكيم ما ضم الصديق والجماعة بين لوحين، ولو كان ذلك عنده منكرًا لما أخرج إلى الدعاء إلى من يخالفه مصحفًا تنشره الريح، وإنما كان يخرجه من الصحف، والعسب واللخاف على وجه ما كان مكتوبًا في زمن رسول الله - ﷺ -، فدل أنه مصوب لفعل الصديق والجماعة، وإن ذلك رأيه ودينه (^٢).\nوقد سلف في باب جمع القرآن من كتاب فضائل القرآن بقية الكلام في معاني هذا الحديث، فراجعه.\nفصل:\nفيه من الفوائد: جواز دخول أهل الفضل والعلم على أهل الفضل والعلم من الأمراء والحرص على جمع القرآن وضبطه بالكتاب وفي إثباته\n_________\n(^١) رواه ابن سعد في \"الطبقات\" ٣/ ١٩٣.\n(^٢) \"شرح ابن بطال\" ٨/ ٢٦٤ - ٢٦٧.","vol":"32","page":563},{"text":"إثبات العلم، ومراجعة العلماء في ذلك خيفة أن ينقطع العلم بموت العلماء، وبذل النصيحة لله ولرسوله ولأئمة المسلمين، والرجوع إلى الحق إذا تبين.\nواختيار الأئمة لمن يفد مؤنة في الأمور ممن اجتمع فيه العلم والفقه والضبط […] (^١).\nوأن المصالح العامة ينبغي للإمام أن ينظر فيها ويصونها عنده ولا يهملها كما فعل الصديق والفاروق فيما جمعه زيد من القرآن.\nفصل:\nقوله: (قال أبو بكر: هو والله خير، فلم يزل يحث مراجعتي) كذا هنا، وقال في جمع القرآن: فلم يزل أبو بكر يراجعني (^٢).\n_________\n(^١) بياض في الأصل. وذكر في هامشها: لعله (والثبت).\n(^٢) سلف برقم (٤٩٨٦) كتاب فضائل القرآن.","vol":"32","page":564},{"text":"<span data-type='title' id=toc-4259>٣٨ - باب كِتَابِ الحَاكِمِ إِلَى عُمَّالِهِ، وَالْقَاضِى إِلَى أُمَنَائِهِ</span>\n٧١٩٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي لَيْلَى ح. حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي لَيْلَى بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَهْلٍ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ أَنَّهُ أَخْبَرَهُ هُوَ وَرِجَالٌ مِنْ كُبَرَاءِ قَوْمِهِ، أَنَّ عَبْدَ اللهِ بْنَ سَهْلٍ وَمُحَيِّصَةَ خَرَجَا إِلَى خَيْبَرَ مِنْ جَهْدٍ أَصَابَهُمْ، فَأُخْبِرَ مُحَيِّصَةُ أَنَّ عَبْدَ اللهِ قُتِلَ وَطُرِحَ فِي فَقِيرٍ -أَوْ عَيْنٍ- فَأَتَى يَهُودَ فَقَالَ: أَنْتُمْ وَاللهِ قَتَلْتُمُوهُ. قَالُوا: مَا قَتَلْنَاهُ وَاللهِ. ثُمَّ أَقْبَلَ حَتَّى قَدِمَ عَلَى قَوْمِهِ فَذَكَرَ لَهُمْ، وَأَقْبَلَ هُوَ وَأَخُوهُ حُوَيِّصَةُ -وَهْوَ أَكْبَرُ مِنْهُ- وَعَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ، فَذَهَبَ لِيَتَكَلَّمَ -وَهْوَ الذِي كَانَ بِخَيْبَرَ- فَقَالَ النَّبِيُّ - ﷺ - لِمُحَيِّصَةَ: «كَبِّرْ كَبِّرْ». يُرِيدُ السِّنَّ، فَتَكَلَّمَ حُوَيِّصَةُ ثُمَّ تَكَلَّمَ مُحَيِّصَةُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِمَّا أَنْ يَدُوا صَاحِبَكُمْ، وَإِمَّا أَنْ يُؤْذِنُوا بِحَرْبٍ». فَكَتَبَ رَسُولُ اللهِ - ﷺ - إِلَيْهِمْ بِهِ، فَكُتِبَ: مَا قَتَلْنَاهُ. فَقَالَ رَسُولُ اللهِ - ﷺ - لِحُوَيِّصَةَ وَمُحَيِّصَةَ وَعَبْدِ الرَّحْمَنِ: «أَتَحْلِفُونَ وَتَسْتَحِقُّونَ دَمَ صَاحِبِكُمْ؟». قَالُوا: لَا. قَالَ: «أَفَتَحْلِفُ لَكُمْ يَهُودُ؟». قَالُوا لَيْسُوا بِمُسْلِمِينَ. فَوَدَاهُ رَسُولُ اللهِ - ﷺ - مِنْ عِنْدِهِ مِائَةَ نَاقَةٍ حَتَّى أُدْخِلَتِ الدَّارَ. قَالَ سَهْلٌ: فَرَكَضَتْنِي مِنْهَا نَاقَةٌ. [انظر: ٢٧٠٢ - مسلم: ١٦٦٩ - فتح ١٣/ ١٨٤]\nذكر فيه حديث أبي ليلى بن عبد الله بن عبد الرحمن بن سهل عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ أَنَّهُ أَخْبَرَهُ هُوَ وَرِجَالٌ مِنْ كُبَرَاءِ قَوْمِهِ.\nالحديث بطوله في القسامة، وقد سلف (^١) وموضع الحاجة منه هنا أنه - ﵇ - كتب إلى أهل خيبر: \"إما أن يدوا صاحبكم، وإما أن يؤذنوا بحرب\" فكتبوا: ما قتلناه. وهذا الحديث أخرجه البخاري هنا عن\n_________\n(^١) سلف برقم (٦٨٩٨) كتاب الديات.","vol":"32","page":565},{"text":"عبد الله بن يوسف عن مالك، عن أبي ليلى، وعن إسماعيل، عن مالك، عن أبي ليلى به.\nوذكر ابن الحذاء أن رواية يحيى بن بكير وابن القاسم عن مالك: عن أبي ليلى عبد الله بن سهل، وكذلك قال ابن إسحاق والبخاري ومسلم: أبو ليلى عبد الله بن سهل، وهو الصواب -إن شاء الله- وهو أبو ليلى عبد الله بن سهل بن عبد الرحمن أخي أبي ليلى عبد الله المقتول بخيبر ابني سهل بن زيد بن كعب بن عامر بن عدي بن مجدعة بن حارثة بن الحارث بن الخزرج بن عمرو بن مالك بن الأوس بن حارثة.\nروى له البخاري ومسلم وأبو داود والترمذي وابن ماجه (^١)، شهد عبد الرحمن جده وأخواه أحدًا مع أخيه محيصة وتأخر إسلام حويصة بعد الخندق وقريظة، ونُهش عبد الله بحرة الأفاعي وهي على ثمانية أميال من الأبواء (^٢) وهو ذاهب إلى مكة، فأمر - ﵇ - عمارة بن حزم أن يرقيه فرقاه وهي رقية آل حزم كانوا يتوارثونها، وعاش عبد الرحمن حتى كانت خلافة عمر - ﵁ -، فولاه البصرة حين مات عتبة بن غزوان، فلم يلبس عليها إلا خمسًا وأربعين ليلة حتى مات، فاستخلف على البصرة العلاء بن الحضرمي (^٣).\nوسهل بن أبي حثمة: عبد الله، وقيل عامر بن ساعدة بن عامر بن عدي بن جشم بن مجدعة بن حارثة، ولد سنة ثلاث من الهجرة،\n_________\n(^١) انظر ترجمته في \"التاريخ الكبير\" ٥/ ٩٨، و\"تهذيب الكمال\" ٣٤/ ٢٣٤ (٧٥٩٢).\n(^٢) انظر: \"معجم ما استعجم\" ٢/ ٤٣٤.\n(^٣) انظر ترجمة عبد الرحمن بن سهل في \"الاستيعاب\" ٢/ ٣٧٩ (١٤٣٢)، و\"الإصابة\" ٢/ ٤٠١ (٥١٣٦)","vol":"32","page":566},{"text":"وحفظ عن رسول الله - ﷺ -.\nوأبوه كان دليل رسول الله - ﷺ - لما مضى إلى أحد، وبعثه خارصًا إلى خيبر بعد جبار بن صخر، وبعثه الصديق والفاروق وعثمان، ومات أول خلافة معاوية وقيل في خلافة عمر (^١).\nوأمامة بنت عبد الرحمن بن سهل بن زيد كانت (^٢) سهل بن أبي خثمة. ومنهم من ينسب أبا ليلى إلى سهل بن (^٣).\nوكان عبد الله (^٤) بن سهل له فهم وعلم. روي أنه جاءت جدتان إلى الصديق، فأعطى السدس أم الأم دون أم الأب، فقال له عبد الرحمن بن سهل: يا خليفة رسول الله أعطيت التي لو ماتت لم يرثها وتركت التي لو ماتت ورثها، فجعله الصديق بينهما (^٥).\nفصل:\nفي ألفاظه: قوله: (من جهد أصابهم). يعني: شدة، و(الفقير): البئر، وقيل هو حفير يتخذ في السرب الذي يصنع للماء تحت الأرض يحمل فيه الماء من موضع إلى موضع يكون عليه أفواه كأفواه الآبار منافس على السرب (^٦).\nوقوله: (فأتى يهود فقال: أنتم والله قتلتموه). يحتمل أن يكون\n_________\n(^١) انظر ترجمة أبي حثمة في \"الاستيعاب\" ٤/ ١٩٥ (٢٩٤٠)، و\"معرفة الصحابة\" لأبي نعيم ٥/ ٢٨٦٦ (٣١٦٨)، و\"أسد الغابة\" ٦/ ٦٨ (٥٧٩٥).\n(^٢) كذا في الأصل وأشار الناسخ إلى وجود سقط ولم يبينه، ولعله كلمة [تحت].\n(^٣) ما ورد بالأصل: (سهل بن) فقط، ولعله سهل بن زيد.\n(^٤) كذا بالأصل والصواب: عبد الرحمن، كما ساقه في القصة بعدُ.\n(^٥) رواه سعيد بن منصور في \"سننه\" ١/ ٥٥ (٨١).\n(^٦) انظر: \"لسان العرب\" ٦/ ٣٤٤٦ (فقر).","vol":"32","page":567},{"text":"تحقيق ذلك عنده؛ لقرائن الأحوال، ويحتمل أنه تنقل إليه ذلك بالخبر الموجب للعلم.\nوقولهم: (والله ما قتلناه) مقابلة اليمين باليمين.\nوقوله: (أقبل هو وأخوه حويصة وعبد الرحمن أخو عبد الله) يريد: على رسول الله - ﷺ -\nوقوله: \"كبر كبر\" يحتمل أن يراد به تأديب محيصة، أو ليسمع من محيصة كما سمع من أخيه في أول قوله.\nوقوله: \"إما أن يدوا صاحبكم، وإما أن يؤذنوا بحرب\". يريد المتهمين بالقتل إذا لم يعين القاتل.\nوقوله: (فكتب إليهم بذلك). هو من تمام الحكم، والإعذار عند المالكية واجب.\nوقوله: لولاة الدم \"أتحلفون وتسحقون دم صاحبكم؟ \" يحتمل أن يكونوا (…) (^١).\nوقوله: (قالوا: لا) توقفهم عن ذلك؛ لأنهم لم يشهدوا قتله، ولم يقم عندهم من طريق الخبر ما يقطعون به.\nوقوله: (\"تحلف لكم يهود\")، على معنى: رد الأيمان.\nوقولهم: (ليسوا بمسلمين) أي: لأنهم يرون قتل المسلم دينًا يستخفون بالأيمان في ذلك.\nوقوله: (فوداه من عنده) يريد من (بيت) (^٢) المال؛ لأنهم أهل إبل.\n_________\n(^١) بياض في الأصل قدر كلمتين.\n(^٢) ورد بهامش الأصل: إنما هو من عند نفسه واستقرضها من إبل الصدقة. وما قاله هنا قوله.","vol":"32","page":568},{"text":"<span data-type='title' id=toc-4260>٣٩ - باب هَلْ يَجُوزُ لِلْحَاكِمِ أَنْ يَبْعَثَ رَجُلًا وَحْدَهُ لِلنَّظَرِ فِي الأُمُورِ</span>؟\n٧١٩٣، ٧١٩٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ قَالَا: جَاءَ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللهِ، اقْضِ بَيْنَنَا بِكِتَابِ اللهِ. فَقَامَ خَصْمُهُ فَقَالَ: صَدَقَ، فَاقْضِ بَيْنَنَا بِكِتَابِ الله. فَقَالَ الأَعْرَابِيُّ: إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا، فَزَنَى بِامْرَأَتِهِ، فَقَالُوا لِي: عَلَى ابْنِكَ الرَّجْمُ. فَفَدَيْتُ ابْنِي مِنْهُ بِمِائَةٍ مِنَ الْغَنَمِ وَوَلِيدَةٍ، ثُمَّ سَأَلْتُ أَهْلَ العِلْمِ فَقَالُوا: إِنَّمَا عَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ. فَقَالَ النَّبِيُّ - ﷺ -: «لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، أَمَّا الوَلِيدَةُ وَالْغَنَمُ فَرَدٌّ عَلَيْكَ، وَعَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَأَمَّا أَنْتَ يَا أُنَيْسُ -لِرَجُلٍ- فَاغْدُ عَلَى امْرَأَةِ هَذَا فَارْجُمْهَا». فَغَدَا عَلَيْهَا أُنَيْسٌ فَرَجَمَهَا. [انظر: ٢٣١٥، ٢٣١٤ - مسلم: ١٦٩٧، ١٦٩٨ - فتح ١٣/ ١٨٥]\nذكر فيه حديث أبي هريرة - ﵁ -: \"واغد يا أنيس\". الحديث، وقد سلف (^١) وهو مطابق لما ترجم له مِنْ بعث الحاكم رجلًا واحدًا ينفذ حكمه، قاله المهلب، وفيه حجة لمالك في قوله: أنه يجوز أن ينفذ واحدًا إلى إعذار من شهد عليه بحق، وأنه يجوز أن يتخذ رجلًا ثقة يكشف له عن حال الشهود في السر، وكذلك يجوز عندهم خبر الواحد فيما طريقه الإخبار ولم يكن طريقه الشهادة (^٢).\nوقد استدل به قوم في أن الإمام إذا بعث رجلًا ينفذ حكمه أنه ينفذ من غير إعذار إلى المحكوم عليه؛ لأنه لم ينقل في الحديث أن أنيسًا أعذر إلى المرأة المدعى عليها الزنا، وليس بشيء؛ لأن الأعذار إنما\n_________\n(^١) سلف برقم (٢٣١٥)\n(^٢) انظر هذِه المسائل في: \"النوادر والزيادات\" ٨/ ٥٧، \"التمهيد\" ٩/ ٩٨.","vol":"32","page":569},{"text":"يصح فيما كان من الحكم بالبينات فلابد في ذلك من الإعذار إلى المحكوم عليه وما كان الحكم فيه من جهة الإقرار فللرسول أن ينفذه بإقرار المقر ولا إعذار فيه.\nوإنما اختلف العلماء: هل يحتاج وكيل الحاكم إلى أن يحضر من يسمع ذلك من المقر أم لا؟ على حسب اختلافهم في الحَكَمِ، هل يحتاج إلى مثل ذلك أم لا؟ وأصل الإعذار في قوله تعالى: ﴿تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ﴾ [هود: ٦٥] وقوله: ﴿مَوْعِدَهُمُ الصُّبْحُ﴾\nفصل:\nوفيه حجة لمن قال: إن القاضي يجوز أن يحكم على الرجل بإقراره دون بينة تشهد عنده بذلك الإقرار، وهو قول ابن أبي ليلى، وأبي حنيفة، وأبي يوسف (^١)، وقال مالك: لا يقضي على الرجل بإقراره حتى تشهد عنده بينة بذلك، وهو قول محمد بن الحسن، واحتج الطحاوي بقوله: \"واغدُ يا أُنيس على أمرأةِ هذا، فإن اعترفتْ فارجمها\" ولم يقل: فأشهد عليها حتى يكون حجة لك بعد موتها، قال: وقد قتل معاذ وأبو موسى مرتدًا وهما واليان لرسول الله - ﷺ - على اليمن ولم يشهدا عليه (^٢).\nفصل:\nواختلفوا إذا قال القاضي: قد حكمت على هذا الرجل بالرجم فارجمه، فقال أبو حنيفة وأبو يوسف: إذا قال ذلك وسعك أن ترجمه، وكذلك سائر الحدود والحقوق، وقال ابن القاسم: على مذهب مالك إن كان القاضي عدلًا وسع المأمور أن يفعل ما قاله\n_________\n(^١) انظر: \"مختصر اختلاف العلماء\" ٣/ ٣٧١، \"الأم\" ٧/ ١٣٨.\n(^٢) انظر \"مختصر اختلاف العلماء\" ٣/ ٣٧١.","vol":"32","page":570},{"text":"القاضي، وهو قول الشافعي.\nقال ابن القاسم: إن لم يكن عدلًا لم يقبل قوله، وقال محمد ابن الحسن: لا يجوز للقاضي أن يقول: أقر عندي فلان بكذا -لشيء يقضى به عليه من قتل أو مال أو عتاق أو طلاق- حتى يشهد معه على ذلك رجلان أو رجل عدل ليس يكون هذا لأحد بعد رسول الله - ﷺ -. وينبغي أن يكون في مجلس القاضي أبدًا رجلان عدلان يسمعان من يقر يشهدان على ذلك فينفذ الحكم بشهادتهما وشهادة من حضر (^١).\nفصل:\nفيه من الفوائد: نقض الصلح إذا خالف كتاب الله أو سنة أو إجماعًا.\nوفيه: تغريب الحر البكر بعد الجلد. وفيه: التوكيل على إقامة الحدود. وفيه أن من أقر على نفسه بالزنا مرة واحدة كفى، وفيه أن الحدود لله تعالى لا يجوز أخذ العوض عنها وتركها، وفيه أن حد القذف لا يقيمه الإمام ما لم يقم به المقذوف.\nفصل:\nوقوله: \"لأقضين بينكما بكتاب الله\" ثم قضى بالرجم، وليس هو في كتاب الله، فمعناه: والله أعلم: بحكم الله، قال تعالى: ﴿كِتَابَ اللهِ عَلَيْكُمْ﴾، أي: حكم الله عليكم فرضه.\nو(العسيف): الأجير.\nوقوله: (فزني بامرأته) وهذا قذف، ولم يحده - ﵇ -، وسقط حد القذف؛ للاعتراف منها بذلك.\n_________\n(^١) المصدر السابق بتصرف.","vol":"32","page":571},{"text":"فصل:\nلم يختلف العلماء أن حد البكر الجلد دون الرجم وحد الثيب الرجم.\nفصل:\nاختلف عند المالكية في حد من شارف البلوغ ولم يبلغ، وفي حد النصراني ومن أصاب صغيرة لا تطيق الرجل أو ميتة أو بهيمة أو مكرها أو جاهلًا تحريم ذلك (^١).\nفصل:\nقال مالك: يغرب المجلود من مصر إلى الحجاز، ومن المدينة إلى فدك وخيبر، وقال ابن القاسم: من مصر إلى أسوان ودونها، ويكتب إلى والي الموضع الذي يغرب إليه أن يسجنه سنة عنده، قال ابن حبيب: ويؤرخ يوم سجنه (^٢).\n_________\n(^١) انظر: \"التمهيد\" ٩/ ٨٤ - ٨٦.\n(^٢) \"المنتقى\" ٧/ ١٣٧ - ١٣٨.","vol":"32","page":572},{"text":"<span data-type='title' id=toc-4261>[٤٠ - باب تَرْجَمَةِ الحُكَّامِ، وَهَلْ يَجُوزُ تُرْجُمَانٌ وَاحِدٌ</span>؟]\n٧١٩٥ - وَقَالَ خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ (^١) النَّبِيَّ - ﷺ - أَمَرَهُ أَنْ يَتَعَلَّمَ كِتَابَ اليَهُودِ، حَتَّى كَتَبْتُ لِلنَّبِيِّ - ﷺ - كُتُبَهُ وَأَقْرَأْتُهُ كُتُبَهُمْ إِذَا كَتَبُوا إِلَيْهِ، وَقَالَ عُمَرُ -وَعِنْدَهُ عَلِيٌّ وَعَبْدُ الرَّحْمَنِ وَعُثْمَانُ- مَاذَا تَقُولُ هَذِهِ؟ قَالَ عَبْدُ الرَّحْمَنِ بْنُ حَاطِبٍ: فَقُلْتُ: تُخْبِرُكَ بِصَاحِبِهِمَا الذِي صَنَعَ بِهِمَا. وَقَالَ أَبُو جَمْرَةَ: كُنْتُ أُتَرْجِمُ بَيْنَ ابْنِ عَبَّاسٍ وَبَيْنَ النَّاسِ. وَقَالَ بَعْضُ النَّاسِ: لَا بُدَّ لِلْحَاكِمِ مِنْ مُتَرْجِمَيْنِ. [فتح ١٣/ ١٨٥].\n\n٧١٩٦ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ، أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ، ثُمَّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُمْ: إِنِّي سَائِلٌ هَذَا، فَإِنْ كَذَبَنِي فَكَذِّبُوهُ. -فَذَكَرَ الْحَدِيثَ- فَقَالَ لِلتَّرْجُمَانِ: قُلْ لَهُ: إِنْ كَانَ مَا تَقُولُ حَقًّا فَسَيَمْلِكُ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح ١٣/ ١٨٦]\nفصل:\nوفيه من الفوائد (^٢): تعلم كتاب اليهود، ويجوز على هذا تعلم كتابة غيرهم من العجم للضرورة، وفي \"العُتبية\" قال أشهب وابن نافع، عن مالك، وابن حبيب، عن مطرف وابن الماجشون: إذا اختصم إلى\n_________\n(^١) في (ن) إن، وفي (س) أن.\n(^٢) ليس في الأصل باب: ترجمة الحكام وهل يجوز ترجمان واحد؟\nعلى أن الفوائد التي سيذكرها المؤلف هنا تناسب هذا الباب الساقط فلا يُدرى أذكره المصنف وتكلم عليه ويكون ما ذكره هنا -من فوائد- من تتمة الباب وسقط أوله أم أنه أدخله في الباب المترجم به، غير أنه لم يشر لذلك، فالله أعلم.","vol":"32","page":573},{"text":"القاضي من لا يتكلم بالعربية ولا يفقه كلامه، فليترجم له عنهم ثقة مسلم مأمون واثنان أحب إليَّ والمرأة تجزيُ كما سلف، ولا يقبل ترجمة كافر، وشرط المرأة عند من يراه تكون عدلة. وقال مطرف وابن الماجشون: وذلك إذا لم يوجد من الرجال من يترجم إذا كان مما يقبل فيه شهادة النساء، ومنع سحنون مترجمين، وترجمة الرجل الواحد (^١).\nولا يترجم إلا حُرٌّ عدل وإذا أقر عنده المترجم بشيء، فأحب أن يسمع منه شاهدان ويرفعان ذلك عند الحاكم (^٢).\n_________\n(^١) وقع في \"الفتح\" ١٣/ ١٨٩: وقد نقل ابن التين من رواية ابن عبد الحكم: … ثم ذكر العبارة الآتية. فتكون على هذا هي قول ابن عبد الحكم وليست من كلام المصنف كما أوهم.\n(^٢) \"النوادر والزيادات\" ٨/ ٦١.","vol":"32","page":574},{"text":"<span data-type='title' id=toc-4262>٤١ - باب مُحَاسَبَةِ الإِمَامِ عُمَّالَهُ</span>\n٧١٩٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ أَنَّ النَّبِيَّ - ﷺ - اسْتَعْمَلَ ابْنَ الأُتَبِيَّةِ عَلَى صَدَقَاتِ بَنِي سُلَيْمٍ، فَلَمَّا جَاءَ إِلَى رَسُولِ اللهِ - ﷺ - وَحَاسَبَهُ قَالَ: هَذَا الذِي لَكُمْ، وَهَذِهِ هَدِيَّةٌ أُهْدِيَتْ لِي. فَقَالَ رَسُولُ اللهِ - ﷺ -: «فَهَلاَّ جَلَسْتَ فِي بَيْتِ أَبِيكَ وَبَيْتِ أُمِّكَ حَتَّى تَأْتِيَكَ هَدِيَّتُكَ إِنْ كُنْتَ صَادِقًا؟!». ثُمَّ قَامَ رَسُولُ اللهِ - ﷺ - فَخَطَبَ النَّاسَ وَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: «أَمَّا بَعْدُ، فَإِنِّي أَسْتَعْمِلُ رِجَالًا مِنْكُمْ عَلَى أُمُورٍ مِمَّا وَلاَّنِي اللهُ، فَيَأْتِي أَحَدُكُمْ فَيَقُولُ: هَذَا لَكُمْ وَهَذِهِ هَدِيَّةٌ أُهْدِيَتْ لِي. فَهَلاَّ جَلَسَ فِي بَيْتِ أَبِيهِ وَبَيْتِ أُمِّهِ حَتَّى تَأْتِيَهُ هَدِيَّتُهُ إِنْ كَانَ صَادِقًا؟! فَوَاللهِ لَا يَأْخُذُ أَحَدُكُمْ مِنْهَا شَيْئًا -قَالَ هِشَامٌ: بِغَيْرِ حَقِّهِ- إِلاَّ جَاءَ اللهَ يَحْمِلُهُ يَوْمَ الْقِيَامَةِ، أَلَا فَلأَعْرِفَنَّ مَا جَاءَ اللهَ رَجُلٌ بِبَعِيرٍ لَهُ رُغَاءٌ، أَوْ بِبَقَرَةٍ لَهَا خُوَارٌ، أَوْ شَاةٍ تَيْعَرُ». ثُمَّ رَفَعَ يَدَيْهِ حَتَّى رَأَيْتُ بَيَاضَ إِبْطَيْهِ: «أَلَا هَلْ بَلَّغْتُ؟». [انظر: ٩٢٥ - مسلم: ١٨٣٢ - فتح: ١٣/ ١٨٩]\nذكر فيه حديث أبي حميد الساعدي، واسمه عبد الرحمن بن عمرو بن سعد ابن عم سهل بن سعد بن منقذ بن مالك بن خالد بن ثعلبة بن حارثة.\nوأبو أُسيد: مالك بن ربيعة بن البدن بن عمرو بن عوف بن حارثة بن عمرو بن الخزرج بن ساعدة بن كعب بن الخزرج (^١)، الساعديون أنه - ﷺ - استعمل ابن اللتبية.\nهذا الحديث سلف قريبًا وتقدم أيضًا في الوكالة وفي ترك الحيل (^٢).\n_________\n(^١) سلف ترجمة أبي حميد وسهل بن سعد وانظر ترجمة أبي أُسيد في \"طبقات ابن سعد\" ٣/ ٥٥٧، و\"تهذيب الكمال\" ٢٧/ ١٣٨.\n(^٢) سلف برقم (٧١٧٤) باب: هدايا العمال. =","vol":"32","page":575},{"text":"<span data-type='title' id=toc-4263>٤٢ - باب بِطَانَةِ الإِمَامِ وَأَهْلِ مَشُورَتِهِ</span>\nالْبِطَانَةُ: الدُّخَلَاءُ.\n\n٧١٩٨ - حَدَّثَنَا أَصْبَغ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا بَعَثَ اللهُ مِنْ نَبِيٍّ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ، إِلاَّ كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْمَعْرُوفِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالشَّرِّ وَتَحُضُّهُ عَلَيْهِ، فَالْمَعْصُومُ مَنْ عَصَمَ اللهُ تَعَالَى».\nوَقَالَ سُلَيْمَانُ، عَنْ يَحْيَى: أَخْبَرَنِي ابْنُ شِهَابٍ بِهَذَا. وَعَنِ ابْنِ أَبِي عَتِيقٍ وَمُوسَى، عَنِ ابْنِ شِهَابٍ مِثْلَهُ. وَقَالَ شُعَيْبٌ، عَنِ الزُّهْرِيِّ: حَدَّثَنِي أَبُو سَلَمَةَ، عَنْ أَبِي سَعِيدٍ قَوْلَهُ. وَقَالَ الأَوْزَاعِيُّ وَمُعَاوِيَةُ بْنُ سَلاَّمٍ: حَدَّثَنِي الزُّهْرِيُّ، حَدَّثَنِي أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَقَالَ ابْنُ أَبِي حُسَيْنٍ وَسَعِيدُ بْنُ زِيَادٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ قَوْلَهُ. وَقَالَ عُبَيْدُ اللهِ بْنُ أَبِي جَعْفَرٍ: حَدَّثَنِي صَفْوَانُ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي أَيُّوبَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ -. [انظر: ٦٦١١ - فتح: ١٣/ ١٨٩]\nذكر فيه حديث أبي سلمة عبد الله بن عبد الرحمن بن عوف عن أبي سعيد الخدري - ﵁ -، واسمه سعد بن مالك بن سنان عن النبي - ﷺ - قال: \"مَا بَعَثَ اللهُ مِنْ نَبِيٍّ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ، إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْمَعْرُوفِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالشَّرِّ وَتَحُضه عَلَيْهِ، والمعصوم مَنْ عَصَمَ اللهُ\".\n_________\n= قلت: والحديث لم يخرجه البخاري في كتاب الوكالة. إنما سلف برقم (٩٢٥) كتاب: الجمعة، باب: من قال في الخطبة بعد الثناء: أما بعد.\nوبرقم (١٥٠٠) كتاب: الزكاة، باب: قوله الله تعالى ﴿وَالْعَامِلِينَ عَلَيْهَا﴾\nوبرقم (٢٥٩٧) كتاب: الهبة، وبر قم (٦٦٣١) كتاب: الأيمان والنذور، وبرقم (٦٩٧٩) كتاب: الحيل.","vol":"32","page":576},{"text":"وَقَالَ سلَيْمَانُ، عَنْ يَحْييَ: أَخْبَرَنِي ابن شِهَابٍ بهذا. وَعَنِ ابن أَبِي عَييقٍ وَمُوسَى، عَنِ ابن شِهَابٍ مِثْلَهُ. وَقَالَ شُعَيْبٌ، عَنِ الزُّهْرِيِّ: حَدَّثَنِي أَبُو سَلَمَةَ، عَنْ أَبِي سَعِيدٍ قَوْلَهُ. وَقَالَ الأَوْزَاعِيُّ وَمُعَاوِيَةُ بْنُ سَلاَّمٍ: حَدَّثَنِي الزُّهْرِيُّ، حَدَّثَنِي أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ رسول الله - ﷺ -. وَقَالَ ابن أَبِي حُسَيْنٍ وَسَعِيدُ بْنُ زِيَادٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ قَوْلَهُ. وَقَالَ عُبَيْدُ اللهِ بْنُ أَبِي جَعْفَرٍ: حَدَّثَنِي صَفْوَانُ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي أَيُّوبَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ -.\nوهذا رواه النسائي عن محمد بن عبد الله بن عبد الحكم عن شعيب بن الليث، عن أبيه (^١)، والتعليق عن معاوية أخرجه الترمذي (^٢) عن محمد بن يحيى بن عبد الله، عن معمر بن يعمر عنه (^٣)، وقال البزار: لما ذكر حديث يونس بن يزيد، عن الزهري، عن أبي سلمة، عن أبي سعيد، رواه محمد بن عمرو، عن أبي سلمة عن أبي هريرة والزهري احفظ والحديثان كأنهما عندي مرويان، حدثنا بذلك عمرو بن علي، ثنا محمد بن عدي عن محمد بن عمرو.\nفصل:\nينبغي لمن سمع هذا الحديث أن يتأدب به ويسأل الله العصمة من بطانة الشروأهله، ويحرص على بطانة الخير وأهله، قال سفيان الثوري: ليكن أهل مشورتك أهل التقوى وأهل الأمانة ومن يخشى الله، قال سفيان: وبلغني أن المشورة نصف العقل، وقال الحسن في قوله تعالى: ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ [آل عمران: ١٥٩] قال: قد علم الله\n_________\n(^١) روي النسائي تعليق عبيد الله بن أبي جعفر ٧/ ١٥٨ - ١٥٩.\n(^٢) ورد بهامش الأصل: صوابه: النسائي، أخرجه في البيعة، وفي السير.\n(^٣) رواه النسائي ٧/ ١٥٨.","vol":"32","page":577},{"text":"أنه ليس به إليهم حاجة، ولكن أراد أن يستن به بعده (^١). وسيأتي الكلام في المشورة في كتاب الاعتصام عند قوله تعالى: ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ [آل عمران: ١٥٩]\nفصل:\nغرض البخاري بذلك إثبات الأمور لله فهو العاصم من نزغات الشياطين ومن كل وسواس وخناس، والوزير الجيد أو السوء يوهم صاحبه أن ما يسر صاحبه الصواب، والمعصوم من عصم الله لا من عصمته نفسه الأمارة بالسوء بشهادة الله عليها بذلك، ومن أصدق من الله حديثًا.\n_________\n(^١) رواه سعيد بن منصور في \"سننه\" ٣/ ١٠٩٨ (٥٣٤)، والبيهقي في \"سننه\" ١٠/ ١٠٩ وعزاه السيوطي في \"الدر المنثور\" ٢/ ١٥٩ لابن المنذر وابن أبي حاتم.","vol":"32","page":578},{"text":"<span data-type='title' id=toc-4264>٤٣ - باب كَيْفَ يُبَايِعُ الإِمَامُ النَّاس</span>؟\n٧١٩٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: أَخْبَرَنِي عُبَادَةُ بْنُ الوَلِيدِ، أَخْبَرَنِي أَبِي، عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ: بَايَعْنَا رَسُولَ اللهِ - ﷺ - عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْمَنْشَطِ وَالْمَكْرَهِ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح: ١٣/ ١٩٢]\n\n٧٢٠٠ - وَأَنْ لَا نُنَازِعَ الأَمْرَ أَهْلَهُ، وَأَنْ نَقُومَ -أَوْ نَقُولَ- بِالْحَقِّ حَيْثُمَا كُنَّا لَا نَخَافُ فِي اللهِ لَوْمَةَ لَائِمٍ. [٧٠٥٦ - مسلم: ١٧٠٩ - فتح: ١٣/ ١٩٢]\n\n٧٢٠١ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ - ﵁ -: خَرَجَ النَّبِيُّ - ﷺ - فِي غَدَاةٍ بَارِدَةٍ وَالْمُهَاجِرُونَ وَالأَنْصَارُ يَحْفِرُونَ الْخَنْدَقَ فَقَالَ:\n«اللَّهُمَّ إِنَّ الخَيْرَ خَيْرُ الآخِرَهْ … فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ»\nفَأَجَابُوا:\nنَحْنُ الَّذِينَ بَايَعُوا مُحَمَّدَا … عَلَى الجِهَادِ مَا بَقِينَا أَبَدَا\n[انظر: ٢٨٣٤ - مسلم: ١٨٠٥ - فتح: ١٣/ ١٩٢]\n\n٧٢٠٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: كُنَّا إِذَا بَايَعْنَا رَسُولَ اللهِ - ﷺ - عَلَى السَّمْعِ وَالطَّاعَةِ يَقُولُ لَنَا «فِيمَا اسْتَطَعْتَ». [مسلم: ١٨٦٧ - فتح: ١٣/ ١٩٣]\n\n٧٢٠٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: شَهِدْتُ ابْنَ عُمَرَ حَيْثُ اجْتَمَعَ النَّاسُ عَلَى عَبْدِ الْمَلِكِ. قَالَ: كَتَبَ: إِنِّي أُقِرُّ بِالسَّمْعِ وَالطَّاعَةِ لِعَبْدِ الْمَلِكِ أَمِيرِ الْمُؤْمِنِينَ عَلَى سُنَّةِ اللهِ وَسُنَّةِ رَسُولِهِ مَا اسْتَطَعْتُ، وَإِنَّ بَنِيَّ قَدْ أَقَرُّوا بِمِثْلِ ذَلِكَ. [٧٢٠٥، ٧٢٧٢ - فتح: ١٣/ ١٩٣]\n\n٧٢٠٤ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا سَيَّارٌ، عَنِ الشَّعْبِيِّ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ قَالَ: بَايَعْتُ النَّبِيَّ - ﷺ - عَلَى السَّمْعِ وَالطَّاعَةِ، فَلَقَّنَنِي: فِيمَا اسْتَطَعْتُ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ. [انظر: ٥٧ - مسلم: ٥٦ - فتح: ١٣/ ١٩٣]","vol":"32","page":579},{"text":"٧٢٠٥ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، ٩/ ٩٧ حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ قَالَ: حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ قَالَ: لَمَّا بَايَعَ النَّاسُ عَبْدَ المَلِكِ كَتَبَ إِلَيْهِ عَبْدُ اللهِ بْنُ عُمَرَ إِلَى عَبْدِ اللهِ عَبْدِ الْمَلِكِ أَمِيرِ الْمُؤْمِنِينَ إِنِّي أُقِرُّ بِالسَّمْعِ وَالطَّاعَةِ لِعَبْدِ اللهِ عَبْدِ الْمَلِكِ أَمِيرِ المُؤْمِنِينَ عَلَى سُنَّةِ اللهِ وَسُنَّةِ رَسُولِهِ فِيمَا اسْتَطَعْتُ، وَإِنَّ بَنِيَّ قَدْ أَقَرُّوا بِذَلِكَ. [انظر: ٧٢٠٣ - فتح: ١٣/ ١٩٣]\n\n٧٢٠٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ قَالَ: قُلْتُ لِسَلَمَةَ: عَلَى أَيِّ شَيْءٍ بَايَعْتُمُ النَّبِيَّ - ﷺ - يَوْمَ الحُدَيْبِيَةِ؟ قَالَ: عَلَى المَوْتِ. [انظر: ٢٩٦٠ - مسلم: ١٨٦٠ - فتح: ١٣/ ١٩٣]\n\n٧٢٠٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَّ حُمَيْدَ بْنَ عَبْدِ الرَّحْمَنِ أَخْبَرَهُ، أَنَّ الْمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَهُ. أَنَّ الرَّهْطَ الَّذِينَ وَلاَّهُمْ عُمَرُ اجْتَمَعُوا فَتَشَاوَرُوا، قَالَ لَهُمْ عَبْدُ الرَّحْمَنِ: لَسْتُ بِالَّذِي أُنَافِسُكُمْ عَلَى هَذَا الأَمْرِ، وَلَكِنَّكُمْ إِنْ شِئْتُمُ اخْتَرْتُ لَكُمْ مِنْكُمْ. فَجَعَلُوا ذَلِكَ إِلَى عَبْدِ الرَّحْمَنِ، فَلَمَّا وَلَّوْا عَبْدَ الرَّحْمَنِ أَمْرَهُمْ فَمَالَ النَّاسُ عَلَى عَبْدِ الرَّحْمَنِ، حَتَّى مَا أَرَى أَحَدًا مِنَ النَّاسِ يَتْبَعُ أُولَئِكَ الرَّهْطَ وَلَا يَطَأُ عَقِبَهُ، وَمَالَ النَّاسُ عَلَى عَبْدِ الرَّحْمَنِ يُشَاوِرُونَهُ تِلْكَ اللَّيَالِيَ، حَتَّى إِذَا كَانَتِ اللَّيْلَةُ الَّتِي أَصْبَحْنَا مِنْهَا، فَبَايَعْنَا عُثْمَانَ. قَالَ الْمِسْوَرُ: طَرَقَنِي عَبْدُ الرَّحْمَنِ بَعْدَ هَجْعٍ مِنَ اللَّيْلِ، فَضَرَبَ الْبَابَ حَتَّى اسْتَيْقَظْتُ فَقَالَ: أَرَاكَ نَائِمًا، فَوَاللهِ مَا اكْتَحَلْتُ هَذِهِ اللَّيْلَةَ بِكَبِيرِ نَوْمٍ، انْطَلِقْ فَادْعُ الزُّبَيْرَ وَسَعْدًا. فَدَعَوْتُهُمَا لَهُ، فَشَاوَرَهُمَا، ثُمَّ دَعَانِي فَقَالَ: ادْعُ لِي عَلِيًّا. فَدَعَوْتُهُ فَنَاجَاهُ حَتَّى ابْهَارَّ اللَّيْلُ، ثُمَّ قَامَ عَلِيٌّ مِنْ عِنْدِهِ وَهْوَ عَلَى طَمَعٍ، وَقَدْ كَانَ عَبْدُ الرَّحْمَنِ يَخْشَى مِنْ عَلِيٍّ شَيْئًا، ثُمَّ قَالَ: ادْعُ لِي عُثْمَانَ، فَدَعَوْتُهُ، فَنَاجَاهُ حَتَّى فَرَّقَ بَيْنَهُمَا الْمُؤَذِّنُ بِالصُّبْحِ، فَلَمَّا صَلَّى لِلنَّاسِ الصُّبْحَ وَاجْتَمَعَ أُولَئِكَ الرَّهْطُ عِنْدَ المِنْبَرِ، فَأَرْسَلَ إِلَى مَنْ كَانَ حَاضِرًا مِنَ الْمُهَاجِرِينَ وَالأَنْصَارِ، وَأَرْسَلَ إِلَى أُمَرَاءِ الأَجْنَادِ -وَكَانُوا وَافَوْا تِلْكَ الحَجَّةَ مَعَ عُمَرَ- فَلَمَّا اجْتَمَعُوا تَشَهَّدَ عَبْدُ الرَّحْمَنِ ثُمَّ قَالَ: أَمَّا بَعْدُ، يَا عَلِيُّ، إِنِّي قَدْ نَظَرْتُ فِي أَمْرِ النَّاسِ","vol":"32","page":580},{"text":"فَلَمْ أَرَهُمْ يَعْدِلُونَ بِعُثْمَانَ، فَلَا تَجْعَلَنَّ عَلَى نَفْسِكَ سَبِيلًا. فَقَالَ: أُبَايِعُكَ عَلَى سُنَّةِ اللهِ وَرَسُولِهِ وَالْخَلِيفَتَيْنِ مِنْ بَعْدِهِ. فَبَايَعَهُ عَبْدُ الرَّحْمَنِ، وَبَايَعَهُ النَّاسُ الْمُهَاجِرُونَ وَالأَنْصَارُ وَأُمَرَاءُ الأَجْنَادِ وَالْمُسْلِمُونَ. [انظر: ١٣٩٢ - فتح: ١٣/ ١٩٣]\nذكر فيه أحاديث:\nأحدها: حديث عبادة: قَالَ: بَايَعْنَا رَسُولَ اللهِ - ﷺ - عَلَى السَّمْعِ وَالطَّاعَةِ العسر واليسر وفِي المَنْشَطِ وَالْمَكْرَهِ، وَأَنْ لَا نُنَازعَ الأَمْرَ أَهْلَهُ، وأن نقول أو نقوم - بِالْحَقِّ حَيْثُمَا كُنَّا لَا نَخَافُ فِي اللهِ لَوْمَةَ لَائِمٍ.\nثانيها: حديث أنس - ﵁ -: خَرَجَ رسول الله - ﷺ - فِي غَدَاةٍ بَارِدَةٍ وَالْمُهَاجِرُونَ وَالأَنْصَارُ يَحْفِرُونَ الخَنْدَق ..، الحديث.\nثالثها: حديث ابن عمر - ﵄ -: كُنَّا إِذَا بَايَعْنَا رَسُولَ اللهِ - ﷺ - عَلَى السَّمْعِ وَالطَّاعَةِ يَقُولُ لنَا \"فِيمَا اسْتَطَعْتَم\".\nرابعها: حديث عَبْدِ اللهِ بْنِ دِينَارٍ: شَهِدْتُ ابن عُمَرَ - ﵄ - حَيْثُ اجْتَمَعَ النَّاسُ عَلَى عَبْدِ المَلِكِ. كَتَبَ: إِنِّي أُقِرُّ بِالسَّمْعِ وَالطَّاعَةِ لِعَبْدِ اللهِ عَبْدِ المَلِكِ أَمِيرِ المُؤْمِنِينَ عَلَى سُنَّةِ اللهِ نَبِيه رَسُولِهِ مَا اسْتَطَعْتُ، وَإِنَّ بَنِيَّ قَدْ أَقَرُّوا بِمِثْلِ ذَلِكَ.\nثم ذكر بعده من طريق آخر كذلك.\nخامسها: حديث جرير - ﵁ -: بَايَعْتُ رسول الله - ﷺ - عَلَى السَّمْعِ. الحديث.\nسادسها: حديث سلمة بن الأكوع في مبايعتة يوم الحديبية على الموت.\nسابعها: حديث حميد بن عبد الرحمن هو ابن عوف عن المسور بن مخزمة: أَنَّ الرَّهْطَ الذِينَ وَلاَّهُمْ عُمَر - ﵁ - اجْتَمَعُوا فَتَشَاوَرُوا، إلى آخره.","vol":"32","page":581},{"text":"وقد سلف فيما مضى (^١)، قال المهلب: [اختلفت] (^٢) ألفاظ بيعة رسول الله - ﷺ -، فروي: بايعنا رسول الله - ﷺ - على السمع والطاعة. وروي: على الجهاد، وروي: على الموت. وقد بين ابن عمر وعبد الرحمن بن عوف في بيعتهما ما يجمع المعاني كلها، وهو قولهم: على السمع والطاعة على سنة الله وسنة رسوله.\nوقوله: \"فيما استطتعم\" كقوله تعالى: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦].\nوأما قوله: \"في المنشط والمكره\" فهذِه بيعة العقبة الثانية بايعوا على أن يقاتلوا دونه، ويهلكوا أنفسهم وأموالهم. قال ابن إسحاق: كانت بيعة الحرب حين أذن الله لرسوله في القتال [شروطًا] (^٣) سوى شرطه (^٤).\nحدثني عبادة بن الوليد بن عبادة بن الصامت، عن أبيه، عن جده عبادة قال: بايعنا رسول الله - ﷺ - بيعة الحرب على السمع والطاعة في عسرنا ويسرنا ومنشطنا ومكرهنا، وأثَرَة علينا، وأن لا ننازع الأمر أهله، وأن نقول بالحق إينما كنا لا نخاف في الله لومة لائم، وكان عبادة من الاثني عشر الذين بايعوه في العقبة الأولى بيعة النساء. قال ابن إسحاق: كانوا في العقبة الثانية ثلاثة وسبعين رجلًا -من الأوس والخزرج- وامرأتين (^٥).\n_________\n(^١) سلف برقم (١٣٩٢) كتاب الجنائز، باب ما جاء في قبر النبي - ﷺ - وأبي بكر وعمر - ﵄ -.\n(^٢) ليست بالأصل وأثبتناها من \"شرح ابن بطال\" لاقتضاء السياق.\n(^٣) ليست في الأصل وأثبتناها من \"شرح ابن بطال\".\n(^٤) كذا بالأصل وكذا في \"شرح ابن بطال\"، ولعل منه نقل\"المصنف\"، وفي \"سيرة ابن هشام\" تتمة: شروط سوى شرطه عليهم في العقبة الأولى.\n(^٥) \"سيرة ابن هشام\" ٢/ ٦٣.","vol":"32","page":582},{"text":"فصل:\nقال المهلب: قوله: \"ولا ننازع الأمر أهله\". فيه: أن الأنصار ليس لهم في الخلافة شيء كما ادعاه الحباب وسعد بن عبادة، ولذلك ما اشترط عليهم الشارع هذا أيضًا (^١).\nفصل:\nوأما الرهط الذين ولاهم عمر﵁ -، فهم: عثمان وعلي وطلحة والزبير وعبد الرحمن بن عوف وسعد بن أبي وقاص، وقال: إن عجل بي أمر فالشورى في هؤلاء الستة الذين توفي رسول الله وهو عنهم راض.\nقال الطبري: فلم يكن أحد من أهل الإسلام [يومئذ] (^٢) له منزلتهم من الدين والهجرة والسابقة والفضل والعلم بسياسة الأمة.\nفإن قلت: في هؤلاء الستة من هو أفضل من صاحبه، والمعروف من مذهب عمر - ﵁ - أن أحق الناس بالإمامة أفضلهم دينًا، وأنه لاحق للمفضول فيها مع الفاضل، فكيف جعلها في قوم بعضهم أفضل من بعض؟\nفالجواب: إنما أدخل الذين ذكرت في الشورى للمشاورة والاجتهاد للنظر للأمة؛ إذ كان واثقًا منهم أنهم لا يألون المسلمين نصحًا فيما اجتمعوا عليه، وأن المفضول منهم لا يترك والتقدم على الفاضل، ولا يتكلم في منزلةٍ غيره أحق بها منه، وكان مع ذلك عالمًا برضا الأمة بمن رضي به الأئمة الستة إذ كان الناس لهم تبعًا، وكانوا للناس أئمة وقادة لا أنه كان يرى للمفضول مع الفاضل حقًّا في الإمامة.\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٧٥.\n(^٢) ليست بالأصل، وأثبتناها من \"شرح ابن بطال\" لضبط المعنى.","vol":"32","page":583},{"text":"فصل:\nوفيه أيضًا: الدلالة على بطلان ما قاله أهل الإمام (^١) من أنها في (الخياز) (^٢) وأشخاص قد وقف عليها الشارع أمته فلا حاجة إلى التشاور فيمن يقلدوه أمرها، وذلك أن عمر - ﵁ - جعلها شورى بين النفر الستة؛ ليجتهدوا في أولاهم، فلم ينكر ذلك أحد النفر الستة، ولا من غيرهم من المهاجرين والأنصار، ولو كان فيهم ما قد وقف عليه الشارع بعينه ونصبه لأمته كان حريًّا أن يقول منهم قائل: ما وجه التشاور في أمر قد كفيناه ببيان الله لنا على لسان رسوله؟\nوفي تسليم جميعهم له ما فعله، ورضاهم بذلك أبين البيان، وأوضح البرهان على أن القوم لم يكن عندهم من رسول الله - ﷺ - في شخص بعينه عهد، وأن الذي كان عندهم في ذلك من عهده إليهم كان وقفًا على موصوف بصفات يحتاج إلى إدراكها بالاستنباط والاجتهاد، فرضوا وسلموا ما فعل من رده الأمر في ذلك إلى النفر إذ كانوا يومئذ أهل الأمانة على الدين وأهله.\nوفيه: الدلالة الواضحة على أن الجماعة الموثوق بأديانهم ونصيحتهم للإسلام وأهله إذا عقدوا عقد الخلافة لبعض من هو من أهلها على تشاور منهم واجتهاد، فليس لغيرهم من المسلمين حل في ذلك العقد ممن [لم] (^٣) يحضر عقدهم وتشاورهم، وكانوا العاقدين قد أصابوا الحق فيه، وذلك أن عمر﵁ - أفرد النظر في الأمر -النفر\n_________\n(^١) كذا بالأصل والصواب [الإمامة] كما في المطبوع من \"تهذيب الآثار\" للطبري.\n(^٢) كذا بالأصل والصواب [أعيان] كما في المطبوع من \"تهذيب الآثار\" للطبري.\n(^٣) سقطت من الأصل والمثبت من المطبوع من \"تهذيب الآثار\" و\"شرح ابن بطال\".","vol":"32","page":584},{"text":"الستة- ولم يجعل لغيرهم فيما فعلوا اعتراضًا، وسلم ذلك من فعله جميعهم ولم ينكره منهم منكر، ولو كان العقد في ذلك لا يصح إلا بإجماع الأمة عليه لكان خليقًا أن يقول له منهم قائل: إن الحق الواجب بالعقد الذي خصصت بالقيام به هؤلاء الستة لم يخصهم به دون سائر الأمة بل الجميع شركاء، ولكن القوم لما كان الأمر عندهم على ما وصفت سلموا وانقادوا، ولم يعترض منهم معترض ولا أنكره منكر (^١).\nفصل:\nقوله: (بعد هجع من الليل) قال صاحب \"العين\": الهجوع: النوم بالليل خاصة، يقال: هجع يهجع وقوم هجع وهجوع (^٢)، وقد سلف تفسير قوله: (ابهار الليل) في كتاب الصلاة (^٣).\nفصل:\nعبادة بن الصامت بن قيس بن أصرم بن فهو بن ثعلبة (^٤) بن نوفل، كنيته: أبو الوليد خزرجي من بني عمرو بن عوف بدري أحد من جمع القرآن، فكان طويلًا جسيمًا جميلًا، مات عن اثنين وسبعين بالرملة سنة أربع وثلاثين، وهو من الأفراد (^٥).\n_________\n(^١) \"تهذيب الآثار\" ٩/ ٩٣١ - ٩٣٢.\n(^٢) \"العين\" ١/ ٩٨.\n(^٣) سلف برقم (٥٦٨) كتاب مواقيت الصلاة، باب: فضل العشاء.\n(^٤) ورد بهامش الأصل: في \"الاستيعاب\" بعد ثعلبة: غنم بن سالم بن عوف بن عمر وبن عوف بن الخزرج فاعلمه، وهو من الخزرج كما ذكر، وكذا رأيته في كلام أبي الفتح اليعمري، أعني: نسبه في موضعين.\n(^٥) سلفت ترجمته.","vol":"32","page":585},{"text":"فصل:\nأصل البيع: المعاقدة، فسميت: معاقدة النبي - ﷺ - مبايعة؛ لما ضمن لهم- فيها من الثواب إذا وفوا بها.\nوقوله - ﵇ -: \"على السمع والطاعة\" يحتمل أن يريد به الامتثال في الأمر والنهي على كل حال من الأحوال.\nواختلف في معنى قوله: \"وأن لا تنازع الأمر أهله\"، فقالت طائفة: معناه: إذا بويع له ممن يستحق ذلك فهو الذي لا يجوز الخروج عليه ولا منازعته، وكذلك إن كان ممن لا يستحق ذلك لم يلزم الناس أن (يخرجوا عليه) (^١) أيضًا.\nوقالت طائفة: إن كانت (…) (^٢) لم يجز الخروج عليه، وإن كان ممن لا يستحق ذلك إذ لا يتوصل إلى ذلك إلا بقتل النفوس وأخذ الأموال، وإن قدر عليه بغير قتل ولا أخذ مال فذلك جائز، وعلى أهل الإسلام السمع والطاعة له، فإن عدل فله الأجر وعلى الرعية الشكر، وإن جار فعليه العذر وعلى الرعية الصبر والتضرع إلى (أهله) (^٣) في كشف ذلك عنهم.\nفصل:\nقوله في حديث أنس - ﵁ -: \"اللهم إن الخير خير الآخرة\" هذا ليس بشعر؛ لأنه لم يُقصد، وإنما وقع اتفاقًا.\nوقولهم فيما أجابوه: (ما بقينا أبدا) في مدة حياتهم.\n_________\n(^١) تكرر في الأصل.\n(^٢) غير واضحة بالأصل.\n(^٣) كذا بالأصل، ولعلها (الله) فهي الأنسب والله أعلم.","vol":"32","page":586},{"text":"وقوله في حديث ابن عمر - ﵄ -: \"فيما استطعتم\" قاله إشفاقًا ورحمة لهم وتنبيهًا لهم على استعمال ذلك في بيعتهم لئلا يدهمهم أمر لا طاقة لهم به، والرب -ﷻ- قال: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٥] وقد سلف ذلك، وكذلك ما يقع منهم على وجه الخطأ والنسيان للحديث الصحيح فيه (^١).\nفصل:\nحميد بن عبد الرحمن السالف هو: ابن عوف -كما سلف- تابعي، مات سنة خمس وتسعين، ووقع في كتاب ابن التين سنة خمس ومائة (^٢).\nوقوله: (الرهط الذين ولاهم عمر) يريد الذين جعل الولاية فيهم وعبد الرحمن منهم\nوقول عبد الرحمن: (ليست بالذي أنافسكم فيه). يريد الخلافة، وهكذا ينبغي لمن علم أن ثم من هو أحق منه بها، أي: بهذا، فيخرج نفسه.\nوقوله: (ولكنكم إن شئتم اخترت لكم). يريد: إنكم إن جعلتم الأمر إلي اخترت لكم.\n_________\n(^١) يشير إلى حديث: \"إن الله تجاوز عن أمتي الخطأوالنسيان وما استكرهوا عليه\" روي عن جميع من الصحابة أصحها سندا حديث ابن عباس رواه ابن ماجه (٢٠٤٥) وابن حبان ١٦/ ٢٠٢ (٧٢١٩) والطحاوي في \"شرح معاني الآثار\" ٣/ ٩٥ والطبراني في \"المعجم الصغير\" (٧٦٥) والدارقطني ٤/ ١٧٠ - ١٧١، والحاكم ٢/ ١٩٨، والبيهقي ٧/ ٣٥٦، وابن حزم في \"الأحكام\" ٥/ ١٤٩، صححه الألباني في \"صحيح سنن ابن ماجه\" (١٦٦٤)، و\"الإرواء\" (٨٢).\n(^٢) ورد بهامش الأصل: قال الذهبي في \"التذهيب\": والظاهر أنه في أصله، وغلط من قال: سنة خمس ومائة.","vol":"32","page":587},{"text":"وقوله: (منكم). يريد ممن سماه عمر - ﵁ - دونه، وتوليتهم النظر في ذلك لعبد الرحمن؛ لأنه أحق من قدم لذلك، فهو أحق بالتقديم لمثل هذا الأمر لا سيما وقد عزل نفسه، فعلم إنما ينظر في الأصلح للمسلمين.\nوقول المسور: (طرقني عبد الرحمن) إلى قوله: [ما] (^١) أكتحلت هذِه (الليلة) (^٢) بكبير نوم) هكذا ينبغي لمن تكلف النظر في أمر مهم من أمور المسلمين أن يهجر فيه نومه وأهله.\nوقوله: (فادع لي الزبير وسعدا، ثم دعاني، فقال: ادع لي عليًّا)، إلى قوله: (وهو على طمع) هكذا ينبغي لئلا يتوقف عن حضور موطن الجمع.\nوقوله: (ادع لي عثمان) أنه ليرى ما عنده، فدعاه آخر الثلاثة لئلا يمتنع من قبول ذلك.\nوقوله: (فلما صلى اجتمع أولئك الرهط عند المنبر) يريد: الذين جعل عمر الشورى بينهم.\nوقوله: (وأرسل إلى أمراء الأجناد). أي ليجتمع أهل الحل والعقد.\nوقوله: (أما بعد يا علي). إلى آخره، كلامه لعلي دون من سواه لم يكن يطمع في ذلك الأمر مع وجود عثمان وعلي، وسكوت من حضر دليل على رضاهم بعثمان، فعند ذلك قام عبد الرحمن فبايع عثمان، ولم يمكن علي إلا الدخول فيما دخل فيه الناس.\n_________\n(^١) ليست بالأصل وزدناها من المتن ليتضح السياق.\n(^٢) وقع بالأصل (الثلاث) وكتب بالهامش: صوابه (الليلة) فأثبتناها لذلك وهي كما قال.","vol":"32","page":588},{"text":"<span data-type='title' id=toc-4265>٤٤ - باب مَنْ بَايَعَ مَرَّتَيْنِ</span>\n٧٢٠٨ - حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ قَالَ: بَايَعْنَا النَّبِيَّ - ﷺ - تَحْتَ الشَّجَرَةِ فَقَالَ لِي: «يَا سَلَمَةُ أَلَا تُبَايِعُ؟». قُلْتُ: يَا رَسُولَ اللهِ قَدْ بَايَعْتُ فِي الأَوَّلِ. قَالَ: \"وَفِي الثَّانِي\". [انظر: ٢٩٦٠ - مسلم: ١٨٦٠ - فتح ١٣/ ١٩٩]\nذكر فيه حديث سلمة - ﵁ -: بَايَعْنَا النَّبِيَّ - ﷺ - تَحْتَ الشَّجَرَةِ فَقَالَ لِي: \"يَا سَلَمَةُ ألاتُبَايُع؟ \". قُلْتُ: يَا رَسُولَ اللهِ قَدْ بَايَعْتُ فِي الأَوَّلِ. قَالَ: \"وَفِي الثَانِي\".\nقال المهلب: أراد - ﵇ - أن يؤكد بيعته؛ لشجاعته وغنائه في الإسلام وشهرته في الثبات، فأراد أن يحظي له مزية في تكرير المبايعة من أجل شجاعته (^١). وقد سلف هذا في الجهاد (^٢).\n_________\n(^١) في هامش الأصل: في مسلم أنه بايع ثلاث مرات [قلت: هو حديثه الطويل في مسلم برقم (١٨٠٧) كتاب الجهاد والسير، باب: غزوة ذي قرد وغيرها].\n(^٢) سلف برقم (٢٩٦٠)","vol":"32","page":589},{"text":"<span data-type='title' id=toc-4266>٤٥ - باب بَيْعَةِ الأَعْرَابِ</span>\n٧٢٠٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ - ﵄ - أَنَّ أَعْرَابِيًّا بَايَعَ رَسُولَ اللهِ - ﷺ - عَلَى الإِسْلَامِ، فَأَصَابَهُ وَعْكٌ، فَقَالَ: أَقِلْنِي بَيْعَتِي. فَأَبَى، ثُمَّ جَاءَهُ فَقَالَ: أَقِلْنِي بَيْعَتِي. فَأَبَى، فَخَرَجَ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «الْمَدِينَةُ كَالْكِيرِ تَنْفِي خَبَثَهَا وَيَنْصَعُ طِيبُهَا». [انظر: ١٨٨٣ - مسلم: ١٣٨٣ - فتح ١٣/ ٢٠٠]\nذكر فيه حديث جابر - ﵁ -: أَنَّ أَعْرَابِيًّا بَايَعَ رَسُولَ الله - ﷺ - عَلَى الإِسْلَامِ، فَأَصَابَهُ وَعْكٌ فَقَالَ: أَقِلْنِي بَيْعَتِي. فَأَبَي، ثُمَّ جَاءَهُ فَقَالَ: أقِلْنِي بَيْعَتِي فَابَي، فَخَرَجَ، فَقَالَ رَسولُ اللهِ - ﷺ -: «الْمَدِينَةُ كَالْكِيرِ تَنْفِي خَبَثَهَا وَيَنْصَعُ طِيبُهَا»\nالشرح:\nالبيعة على الإسلام كانت فرضًا على جميع الناس أعرابًا كانوا أو غيرهم، وإباؤه - ﵇وقد طلب الإقالة؛ لأنه لا يعين على معصية.\nوقوله: \"تنفي خبثها\" أي: تنفي من لا خير فيه؛ لأن المدينة إنما يحمل على سكناها مع شدة حال ساكنها دل ذلك على ضعف (^١) إيمانه.\nوينصح طيبها أي: يظهر، وعبارة ابن التين: أي يبقي فيها ويقيم على سكناها الطيبون، والناصع: الصافي النقي اللون، وخروج الأعرابي منها دون إذنه له - ﵇ - بعد هجرته إليها تشبه الردة؛ لأن بيعته - ﵇ - إياه في أول قدومه إنما كانت على أن لا يخرج أحد منها فخروجه عصيان\n_________\n(^١) كذا الفقرة بالأصل ولعل هناك سقط فعلى ما هذا المعنى لا يستقيم.","vol":"32","page":590},{"text":"إذ كانت الهجرة أيضًا قبل الفتح على كل من أسلم من المسلمين إليها، فمن لم يهاجر إليها بم تكن بينه وبين المؤمنين موالاة، لقوله تعالى: ﴿وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهَاجِرُوا﴾ [الأنفال: ٧٢]، فبقي الناس على هذا إلى عام الفتح، فقال: \"لا هجرة بعد الفتح ولكن جهاد ونية\" (^١).\n_________\n(^١) سلف برقم (٣٠٧٧) كتاب: الجهاد، باب: لا هجرة بعد الفتح وراه \"مسلم\" برقم (١٨٦٤) كتاب: الإمارة، باب: المبايعة بعد فتح مكة.","vol":"32","page":591},{"text":"<span data-type='title' id=toc-4267>٤٦ - باب بَيْعَةِ الصَّغِيرِ</span>\n٧٢١٠ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا سَعِيدٌ -هُوَ ابْنُ أَبِي أَيُّوبَ- قَالَ: حَدَّثَنِي أَبُو عَقِيلٍ زُهْرَةُ بْنُ مَعْبَدٍ، عَنْ جَدِّهِ عَبْدِ اللهِ بْنِ هِشَامٍ، وَكَانَ قَدْ أَدْرَكَ النَّبِيَّ - ﷺ - وَذَهَبَتْ بِهِ أُمُّهُ زَيْنَبُ ابْنَةُ حُمَيْدٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، بَايِعْهُ. فَقَالَ النَّبِيُّ - ﷺ -: «هُوَ صَغِيرٌ» فَمَسَحَ رَأْسَهُ وَدَعَا لَهُ، وَكَانَ يُضَحِّي بِالشَّاةِ الْوَاحِدَةِ عَنْ جَمِيعِ أَهْلِهِ. [انظر: ٢٥٠١ - فتح: ١٣/ ٢٠٠]\nذكر فيه حديث أبي عَقِيلٍ زُهْرَةَ بْنِ مَعْبَدٍ، عَنْ جَدِّهِ عَبْدِ اللهِ بْنِ هِشَامٍ، وَكَانَ قَدْ أَدْرَكَ النبيِّ - ﷺ - وذَهَبَتْ بِهِ أُمُّهُ زينَبُ ابنةُ حُمَيْدٍ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ، بَايِعْهُ. فَقَالَ - ﵇ -: \"هُوَ صَغير\" فَمَسَحَ رَأْسَهُ وَدَعَا لَهُ، وَكَانَ يُضَحِّي بِالشَّاةِ الوَاحِدَةِ عَنْ جَمِيعِ أَهْلِهِ.\nهذا الحديث سلف في الشركة (^١)، وهو ظاهر لما ترجم له، فإن البيعة لا تلزم إلا من يلزمه عقود الإسلام كلها من البالغين، وقال بعض العلماء: أنها تلزم الأصاغر بمبايعة آبائهم عنهم، بايع عبد الله بن الزبير ومات رسول الله - ﷺ -، وعمره ثماني سنين (^٢) المولود عند ولادته.\n_________\n(^١) سلف برقم (٢٥٠١)، باب: الشركة في الطعام وغيره.\n(^٢) روى مبايعة ابن الزبير للنبي - ﷺ - مسلم (٢١٤٦) كتاب الأدب باب: استحباب تحنيك المولود عند ولادته.","vol":"32","page":592},{"text":"<span data-type='title' id=toc-4268>٤٧ - باب مَنْ بَايَعَ ثُمَّ اسْتَقَالَ البَيْعَةَ</span>\n٧٢١١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ. أَنَّ أَعْرَابِيًّا بَايَعَ رَسُولَ اللهِ - ﷺ - عَلَى الإِسْلَامِ فَأَصَابَ الأَعْرَابِيَّ وَعْكٌ بِالْمَدِينَةِ، فَأَتَى الأَعْرَابِيُّ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ أَقِلْنِي بَيْعَتِي فَأَبَى رَسُولُ اللهِ - ﷺ -، ثُمَّ جَاءَهُ فَقَالَ: أَقِلْنِي بَيْعَتِي. فَأَبَى، ثُمَّ جَاءَهُ فَقَالَ: أَقِلْنِي بَيْعَتِي فَأَبَى، فَخَرَجَ الأَعْرَابِيُّ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا المَدِينَةُ كَالْكِيرِ تَنْفِي خَبَثَهَا وَيَنْصَعُ طِيبُهَا». [انظر: ١٨٨٣ - مسلم: ١٣٨٣ - فتح: ١٣/ ٢٠١]\nذكر فيه حديث جابر - ﵁ - السالف قريبا (^١)، وترجم عليه أيضا: باب مَنْ نَكَثَ بَيْعَته.\nوَقَوْلِهِ تَعَالَي: ﴿إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللهَ يَدُ اللهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ﴾ الآية [الفتح: ١٠].\nوإنما لم يُقِلْهُ - ﵇ -؛ لأن الهجرة كانت فرضا، وكان ارتدادهم عنها من أكبر الكبائر، ولذلك دعا لهم الشارع فقال: \"اللهم أمض لأصحابي هجرتهم، ولا تردهم علي أعقابهم\" وقد أسلفنا ذلك بأوضح منه (^٢).\nوفيه من الفقه: أن من عقد على نفسه أو على غيره عقد الله تعالى فلا يجوز له حله؛ لأن في حله خروجًا إلى معصية الله، وقد أمر الله تعالى بالوفاء بالعقود، وقد سلف هذا المعنى في آخر كتاب الحج (^٣).\n_________\n(^١) سلف برقم (٧٢٠٩).\n(^٢) سلف برقم (٣٩٣٦) كتاب: مناقب الأنصار، باب: قول النبي - ﷺ - \"اللهم أمض لأصحابي هجرتهم\".\n(^٣) بنصه من \"شرح ابن بطال\" ٨/ ٢٧٩.","vol":"32","page":593},{"text":"<span data-type='title' id=toc-4269>٤٨ - باب مَنْ بَايَعَ رَجُلًا لَا يُبَايِعُهُ إِلاَّ لِلدُّنْيَا</span>\n٧٢١٢ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ عَلَى فَضْلِ مَاءٍ بِالطَّرِيقِ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ إِمَامًا لَا يُبَايِعُهُ إِلاَّ لِدُنْيَاهُ، إِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ، وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ يُبَايِعُ رَجُلًا بِسِلْعَةٍ بَعْدَ العَصْرِ فَحَلَفَ بِاللهِ لَقَدْ أُعْطِيَ بِهَا كَذَا وَكَذَا فَصَدَّقَهُ، فَأَخَذَهَا، وَلَمْ يُعْطَ بِهَا». [انظر: ٢٣٥٨ - مسلم: ١٠٨ - فتح: ١٣/ ٢٠١]\nذكر فيه حديث أبي هريرة - ﵁ -: \"ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَة\". الحديث.\nوقد سلف في الشرب (^١) وهو وعيد شديد في الخروج علي الأئمة، ونكث بيعتهم لأمر الله بالوفاء بالعقود إذ في ترك الخروج عليهم تحصين الفروج والأموال وحقن الدماء، وفي القيام عليهم تفريق الكلمة وتشتيت الألفة، وفية فساد الأعمال إذا لم يرد بها وجه الله وأريد بها عرض الدنيا، وهذا في معني قوله: \"إنما الأعمال بالنيات\" (^٢) وفيه عقوبة من منع ابن السبيل فضل ما عنده (^٣)\nقال ابن التين: وحكمة أن يقاتل، فإن قتل فشر قتيل.\nويدخل في معني الحديث منع فضل الماء، وكل ما بالناس الحاجة إليه.\nوفيه: تحريم مال المسلم إلا بالحق\n_________\n(^١) سلف برقم (٢٣٥٨)، باب: إثم من منع ابن السبيل من الماء\n(^٢) سلف برقم (١) كتاب: بدء الوحي، باب: كيف كان بدء الوحي إلي رسول الله.\n(^٣) \"شرح ابن بطال\" ٨/ ٢٧٩.","vol":"32","page":594},{"text":"وفيه: عقوبة الحلف بالله كاذبًا، وإنما خص به العصر؛ لأنه الوقت الذي ترتفع ملائكة النهار بأعمال العباد.\nوقوله: (\"ورجل بايع إمامًا\"إلى\" إلي قوله \"وإلا لم يف له\") فهذا لا حظ له في الآخرة؛ لأن بيعة الإمام إنما تكون لله وعلى إتيان حدود الله، ولتكون كلمة الله هي العليا - أُعطي ولم يعط.\nوقوله: \"ورجل بايع رجلًا\" هذا من الخديعة والغش والكذب.","vol":"32","page":595},{"text":"<span data-type='title' id=toc-4270>٤٩ - باب بَيْعَةِ النِّسَاءِ</span>\nرَوَاهُ ابْنُ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٩٧٩]\n\n٧٢١٣ - حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي أَبُو إِدْرِيسَ الْخَوْلَانِيُّ أَنَّهُ سَمِعَ عُبَادَةَ بْنَ الصَّامِتِ يَقُولُ: قَالَ لَنَا رَسُولُ اللهِ - ﷺوَنَحْنُ فِي مَجْلِسٍ-: «تُبَايِعُونِي عَلَى أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تَعْصُوا فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ فِي الدُّنْيَا فَهْوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَسَتَرَهُ اللهُ فَأَمْرُهُ إِلَى اللهِ، إِنْ شَاءَ عَاقَبَهُ، وَإِنْ شَاءَ عَفَا عَنْهُ». فَبَايَعْنَاهُ عَلَى ذَلِكَ. [انظر: ١٨ - مسلم: ١٧٠٩ - فتح: ١٣/ ٢٠٣]\n\n٧٢١٤ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُبَايِعُ النِّسَاءَ بِالْكَلَامِ بِهَذِهِ الآيَةِ ﴿لَا يُشْرِكْنَ بِاللهِ شَيْئًا﴾ [الممتحنة: ١٢] قَالَتْ: وَمَا مَسَّتْ يَدُ رَسُولِ اللهِ - ﷺ - يَدَ امْرَأَةٍ إِلاَّ امْرَأَةً يَمْلِكُهَا. [انظر: ٢٧١٣ - مسلم: ١٨٦٦ - فتح: ١٣/ ٢٠٣]\n\n٧٢١٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ أَيُّوبَ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ قَالَتْ: بَايَعْنَا النَّبِيَّ - ﷺ -، فَقَرَأَ عَلَيَّ: ﴿أَنْ لَا يُشْرِكْنَ بِاللهِ شَيْئًا﴾ [الممتحنة: ١٢] وَنَهَانَا عَنِ النِّيَاحَةِ، فَقَبَضَتِ امْرَأَةٌ مِنَّا يَدَهَا فَقَالَتْ: فُلَانَةُ أَسْعَدَتْنِي وَأَنَا أُرِيدُ أَنْ أَجْزِيَهَا فَلَمْ يَقُلْ شَيْئًا، فَذَهَبَتْ ثُمَّ رَجَعَتْ، فَمَا وَفَتِ امْرَأَةٌ إِلاَّ أُمُّ سُلَيْمٍ، وَأُمُّ الْعَلَاءِ، وَابْنَةُ أَبِي سَبْرَةَ امْرَأَةُ مُعَاذٍ. أَوِ ابْنَةُ أَبِي سَبْرَةَ وَامْرَأَةُ مُعَاذٍ. [انظر: ١٣٠٦ - مسلم: ٩٣٦ - فتح: ١٣/ ٢٠٥]\nحَدَّثَنَا أَبُو اليَمَانِ أَنَا شُعَيبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ اللَّيْثُ: حَدَّثَنِي يُونُسُ، عَنِ ابن شِهَابٍ، أَخْبَرَنِي أَبُو إِدْرِيسَ الخَوْلَانِيُّ أَنَّهُ سَمِعَ عُبَادَةَ","vol":"32","page":596},{"text":"ابْنَ الصَّامِتِ - ﵁ - قالَ: قَالَ لَنَا رَسُولُ اللهِ - ﷺوَنَحْنُ فِي مَجْلِسٍ -: \"تُبَايِعُونِي عَلَى أَنْ لَا تُشْرِكُوا باللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تعصوني فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ به في الدُّنْيَا فَهْوَ كفَّارَةٌ وطهور، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَسَتَرَهُ اللهُ فَأَمْرُهُ إِلَى اللهِ، إِنْ شَاءَ عَاقَبَهُ، وَإِنْ شَاءَ عَفَا عَنْهُ\". فَبَايَعْنَاهُ عَلَى ذَلِكَ.\nثم ساق حديث عائشة - ﵂ - قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يُبَايعُ النِّسَاءَ بِالْكَلَامِ بهذِه الآيَة ﴿لَا يُشْرِكْنَ بِاللهِ شَيْئًا﴾ (^١) [الممتحنة: ١٢] وَمَا مَسَّتْ يَدُ رَسُولِ اللهِ - ﷺ - يَدَ امْرَأَةٍ إِلَّا امْرَأَةً يَمْلِكُهَا.\nوحديث أم عطية - ﵂ - قالت: بَايَعْنَا رسول الله - ﷺ -، فَقَرَأَ ﴿أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا﴾ وَنَهَانَا عَنِ النِّيَاحَةِ، فَقَبَضتِ امْرَأَةٌ مِنَّا يَدَهَا فَقَالَتْ: فُلَانَةُ أَسعَدَتْنِي وَأَنَا أُرِيدُ أَنْ أَجْزِيَهَا. فَلَمْ يَقُلْ شَيْئًا، فَذَهَبَتْ ثُمَّ رَجَعَتْ، فَمَا وَفَتِ منا امْرَأَةٌ إِلَّا أُمُّ سلَيْمٍ، وَأُمُّ العَلَاءِ، وَابْنَةُ أَبِي سَبْرَةَ امْرَأَةُ مُعَاذٍ. أَوِ ابنةُ أَبِي سَبْرَةَ وَامْرَأَةُ مُعَاذٍ.\nالشرح:\nكل ما خاطب الله به الرجال من شعائر الإسلام فقد دخل فيه النساء ولزمهن من ذلك ما لزم الرجال إلا ما خص به الرجال مما لا قدرة للنساء عليه من القيام بفرض الحرب وشبهه مما قد بين سقوطه عن النساء، وهذِه البيعة في هذِه الأحاديث كانت بيعة العقبة الأولى (^٢) بمكة قبل\n_________\n(^١) في الأصل: ﴿وَلَا تُشْرِكُوا﴾\n(^٢) ورد بهامش الأصل ما نصه: هي ثانية عند بعضهم، وبعضهم عدها أُوْلَي.","vol":"32","page":597},{"text":"أن تفرض عليهم الحرب، ذكره ابن إسحاق وأهل السير قالوا: وكانوا اثني عشر رجلًا (^١).\nوترجمة عبادة سلفت قريبًا.\nفصل:\nقوله - ﵇ -: \"بايعوني علي أن لا تشركوا باللهِ شيئًا).\nبيَّن لهم أن التوقيف عن هذِه الأفعال القبيحة إنما يكون في الميزان إذا تقدمها الإيمان، وكان موجب التوقف عنها خوف الرحمن.\nوقوله: \"فمن وفي منكم فأجره علي الله\"، أي: من يوف عن هذِه فأجره على الله.\nوقوله: \"فهو كفارة له\". هو صريح في الرد على من قال: إن الحدود زاجرات لا مكفرات.\nوقوله: (كان يبايع النساء بالكلام) أي: لأن المصافحة ليست شرطًا في صحة البيعة؛ لأنها عقد بالقول، وإن كان من حكم مبايعة الرجال المصافحة، ولو كانت المصافحة شرطًا ما صحت مبايعة ابن عمر -﵄- بالمكاتبة، وإنما كانت بيعة أميمة بعد الحديبية، وقد قال - ﵇ -: \"إنما قولي لمائة امرأة كقولي لامرأة واحدة\" (^٢) يريد في المعاقدة ولزوم البيعة.\nفصل:\nالنياحة: نوع من عمل الجاهلية، نهى عنها لما فيها من عدم الرضى\n_________\n(^١) \"سيرة ابن هشام\" ٢/ ٣٩.\n(^٢) رواه الترمذي (١٥٩٧)، والنسائي ٧/ ١٥٢ وأحمد ٦/ ٣٥٧ وغيرهم وقال الترمذي: حسن صحيح. وصححه الألباني في \"الصحيحة\" (٥٢٩)","vol":"32","page":598},{"text":"بالقضاء، وقبض المرأة يدها يحتمل خوفها عدم الوفاء إذ لم ترد الامتناع من ذلك.\nفصل:\nأم سليم اسمها: مليكة أم أنس بن مالك، وأم حرام: الغُميصاء، وحرام وسليم شهدا بدرًا وأحدًا وقتلا ببئر معونة أولاد ملحان، واسمه مالك بن خالد بن زيد بن حرام بن جندب بن عامر بن غنم بن عفراء بن النجار كلهم أسلم، وبايع رسول الله - ﷺ -.\nوأم العلاء بنت الحارث ببن حارثة بن ثعلبة بن الجلاس بن أمية بن حُدارة -بضم الخاء المعجمة وقيل\": بكسر الجيم- أخي خدرة، ابني عوف بن الحارث بن الخزرج وعمتها كبشة بنت ثابت بن حارثة، أسلمت وبايعته، وأم نوح بنت ثابت بن حارثة، تروي عن أبي أيوب: \"من صام رمضان واتبعه ستًّا من شوال فقد صام الدهر\" (^١)، ورواه عمر بن حفص بن ثابت، عن أبيه، عن جده، عن أبي أيوب، فذكر الحديث (^٢).\n_________\n(^١) الحديث رواه \"مسلم\" (١١٦٤) كتاب باب: استحباب صوم ستة أيام من شوال اتباعًا لرمضان.\n(^٢) لم أقف عليه بهذا الإسناد.","vol":"32","page":599},{"text":"<span data-type='title' id=toc-4271>٥٠ - باب مَنْ نَكَثَ بَيْعَةً</span>.\nوَقَوْلِهِ تَعَالَى: ﴿إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللهَ يَدُ اللهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ﴾ [الفتح: ١٠].\n\n٧٢١٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، سَمِعْتُ جَابِرًا قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: بَايِعْنِي عَلَى الإِسْلَامِ. فَبَايَعَهُ عَلَى الإِسْلَامِ، ثُمَّ جَاءَ الغَدَ مَحْمُومًا فَقَالَ: أَقِلْنِي. فَأَبَى، فَلَمَّا وَلَّى قَالَ: «الْمَدِينَةُ كَالْكِيرِ تَنْفِى خَبَثَهَا، وَيَنْصَعُ طِيبُهَا». [انظر: ١٨٨٣ - مسلم: ١٣٨٣ - فتح: ١٣/ ٢٠٥]\nثم ساق حديث جابر - ﵁ - السالف في بيعة الأعرابي، وسلف في أواخر الحج في باب المدينة تنفي خبثها (^١)، وبيعة الإمام العدل إنما تكون على سنة الله وسنة رسوله فيما يستطيعه من أعمال البر، فمن وفي بذلك فقد وعده الله أجرًا عظيمًا جزاء عن وفائه.\n_________\n(^١) سلف برقم (١٨٨٣).","vol":"32","page":600},{"text":"<span data-type='title' id=toc-4272>٥١ - باب الاسْتِخْلَافِ</span>\n٧٢١٧ - حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، سَمِعْتُ القَاسِمَ بْنَ مُحَمَّدٍ قَالَ: قَالَتْ عَائِشَةُ - ﵂ -: وَارَأْسَاهْ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «ذَاكِ لَوْ كَانَ وَأَنَا حَيٌّ فَأَسْتَغْفِرُ لَكِ وَأَدْعُو لَكِ». فَقَالَتْ عَائِشَةُ: وَاثُكْلِيَاهْ، وَاللهِ إِنِّي لأَظُنُّكَ تُحِبُّ مَوْتِي، وَلَوْ كَانَ ذَاكَ لَظَلِلْتَ آخِرَ يَوْمِكَ مُعَرِّسًا بِبَعْضِ أَزْوَاجِكَ. فَقَالَ النَّبِيُّ - ﷺ -: «بَلْ أَنَا وَارَأْسَاهْ لَقَدْ هَمَمْتُ -أَوْ أَرَدْتُ- أَنْ أُرْسِلَ إِلَى أَبِي بَكْرٍ وَابْنِهِ فَأَعْهَدَ أَنْ يَقُولَ الْقَائِلُونَ أَوْ يَتَمَنَّى الْمُتَمَنُّونَ، ثُمَّ قُلْتُ \"يَأْبَى اللهُ وَيَدْفَعُ الْمُؤْمِنُونَ\" أَوْ: يَدْفَعُ اللهُ وَيَأْبَى الْمُؤْمِنُونَ\". [انظر: ٥٦٦٦ - مسلم: ٢٣٨٧ - فتح: ١٣/ ٢٠٥]\n\n٧٢١٨ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَخْبَرَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ - ﵄ - قَالَ: قِيلَ لِعُمَرَ: أَلَا تَسْتَخْلِفُ؟ قَالَ: إِنْ أَسْتَخْلِفْ فَقَدِ اسْتَخْلَفَ مَنْ هُوَ خَيْرٌ مِنِّي أَبُو بَكْرٍ، وَإِنْ أَتْرُكْ فَقَدْ تَرَكَ مَنْ هُوَ خَيْرٌ مِنِّي رَسُولُ اللهِ - ﷺ - فَأَثْنَوْا عَلَيْهِ، فَقَالَ: رَاغِبٌ رَاهِبٌ، وَدِدْتُ أَنِّي نَجَوْتُ مِنْهَا كَفَافًا لَا لِي وَلَا عَلَيَّ، لَا أَتَحَمَّلُهَا حَيًّا وَمَيِّتًا. [مسلم: ١٨٢٣ - فتح: ١٣/ ٢٠٥]\n\n٧٢١٩ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّهُ سَمِعَ خُطْبَةَ عُمَرَ الآخِرَةَ حِينَ جَلَسَ عَلَى الْمِنْبَرِ، وَذَلِكَ الغَدُ مِنْ يَوْمٍ تُوُفِّيَ النَّبِيُّ - ﷺ -، فَتَشَهَّدَ وَأَبُو بَكْرٍ صَامِتٌ لَا يَتَكَلَّمُ قَالَ: كُنْتُ أَرْجُو أَنْ يَعِيشَ رَسُولُ اللهِ - ﷺ - حَتَّى يَدْبُرَنَا -يُرِيدُ بِذَلِكَ أَنْ يَكُونَ آخِرَهُمْ- فَإِنْ يَكُ مُحَمَّدٌ - ﷺ - قَدْ مَاتَ، فَإِنَّ اللهَ تَعَالَى قَدْ جَعَلَ بَيْنَ أَظْهُرِكُمْ نُورًا تَهْتَدُونَ بِهِ [بِمَا] هَدَى اللهُ مُحَمَّدًا\n- ﷺ - وَإِنَّ أَبَا بَكْرٍ صَاحِبُ رَسُولِ اللهِ - ﷺ - ثَانِى اثْنَيْنِ، فَإِنَّهُ أَوْلَى الْمُسْلِمِينَ بِأُمُورِكُمْ، فَقُومُوا فَبَايِعُوهُ. وَكَانَتْ طَائِفَةٌ مِنْهُمْ قَدْ بَايَعُوهُ قَبْلَ ذَلِكَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ، وَكَانَتْ بَيْعَةُ العَامَّةِ عَلَى المِنْبَرِ.","vol":"32","page":601},{"text":"قَالَ الزُّهْرِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ: سَمِعْتُ عُمَرَ يَقُولُ لأَبِي بَكْرٍ يَوْمَئِذٍ: اصْعَدِ الْمِنْبَرَ. فَلَمْ يَزَلْ بِهِ حَتَّى صَعِدَ الْمِنْبَرَ، فَبَايَعَهُ النَّاسُ عَامَّةً. [٧٢٦٩ - فتح: ١٣/ ٢٠٦]\n\n٧٢٢٠ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ قَالَ: أَتَتِ النَّبِيَّ - ﷺ - امْرَأَةٌ فَكَلَّمَتْهُ فِي شَيْءٍ، فَأَمَرَهَا أَنْ تَرْجِعَ إِلَيْهِ، قَالَتْ: يَا رَسُولَ اللهِ، أَرَأَيْتَ إِنْ جِئْتُ وَلَمْ أَجِدْكَ؟ كَأَنَّهَا تُرِيدُ المَوْتَ. قَالَ: «إِنْ لَمْ تَجِدِينِي فَأْتِي أَبَا بَكْرٍ». [انظر: ٣٦٥٩ - مسلم: ٢٣٨٦ - فتح: ١٣/ ٢٠٦]\n\n٧٢٢١ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي قَيْسُ بْنُ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ أَبِي بَكْرٍ - ﵁ - قَالَ لِوَفْدِ بُزَاخَةَ: تَتْبَعُونَ أَذْنَابَ الإِبِلِ حَتَّى يُرِيَ اللهُ خَلِيفَةَ نَبِيِّهِ - ﷺ - وَالْمُهَاجِرِينَ أَمْرًا يَعْذِرُونَكُمْ بِهِ. [فتح: ١٣/ ٢٠٦]\nذكر فيه حديث عائشة - ﵂ - أنها قالت: وَارَأْسَاهْ. فَقَالَ - ﵇ -: \"لَوْ كَانَ ذَاكِ وَأَنَا حيٌّ فَأَسْتَغْفِرُ لَك .. \" الحديث. فقال: \"بَلْ أَنَا وَارَأْسَاهْ لَقَدْ هَمَمْتُ -أَوْ أَرَدْتُ- أَنْ أُرْسِلَ إِلَي أَبِي بَكْرٍ وَابْنِهِ فَأَعْهَدَ أَنْ يَقُولَ القَائِلُونَ أَوْ يَتَمَنَّى المُتَمَنُّونَ\".\nوحديث ابن عمر - ﵄ -، قيل لعمر: ألا تستخلف؟ الحديث.\nوحديث الزهري، عَنْ أَنَسِ - ﵁ - قال: سمِعْتُ عُمَرَ يَقُولُ لأَبِي بَكْرٍ يَوْمَئِذٍ: اصْعَدِ المِنْبَرَ. فَلَمْ يَزَلْ بِهِ حَتَّى صَعِدَ المِنْبَرَ، فَبَايَعَهُ النَّاسُ عَامَّةً.\nوحديث مُحَمَّدِ بْنِ جُبَيْرِ، عَنْ أَبِيهِ قَالَ: أَتَتِ النَّبِيَّ - ﷺ - امْرَأَةٌ فَكَلَّمَتْهُ فِي شَيْءٍ، فَأَمَرَهَا أَنْ تَرْجِعَ إِلَيْهِ، فقالت: يَا رَسُولَ اللهِ، أَرَأَيْتَ إِنْ جِئْتُ وَلَمْ أَجِدْكَ؟ كَأَنَّهَا تُرِيدُ المَوْتَ. قَالَ: \"إِنْ لَمْ تَجِدِينِي فَأْتِي أَبَا بَكْرٍ\".\nوحديث أبي بكر - ﵁أنه قال لِوَفْدِ بُزَاخَةَ: تَتْبَعُونَ أَذْنَابَ الإِبِلِ حَتَّى يُرِيَ اللهُ خَلِيفَةَ نَبِيِّهِ - ﷺ - والْمُهَاجِرِينَ أَمْرًا يَعْذِرُونكُمْ بِهِ.","vol":"32","page":602},{"text":"الشرح:\nفيه دليل قاطع -كما قال المهلب- على خلافة الصديق [وهو قوله] (^١) \"ولقد هممت أن أرسل إلى أبي بكر وابنه\". يعني: فأعهد إلى أبي بكر، \"ثم قلت: يأبي الله\" (^٢) غير أبي بكر، \"ويدفع المؤمنون\" غير أبي بكر بحضرته، وشك المحدث بأي اللفظين بدأ النبي - ﷺ -. ولم يشك في صحة المعنى، وهذا مما وعد به فكان كما وعد، وذلك من أعلام نبوته.\nوقد روى مسلم هذا الحديث في كتابه فقال: \"يأبي الله ويدفع المؤمنون إلا أبا بكر\" (^٣).\nفإن قلت: فإذا ثبت أن الشارع لم يستخلف أحدًا، فما معنى ما رواه إسماعيل بن أبي خالد، عن قيس بن أبي حازم قال: رأيتُ عمر - ﵁ - وبيده عسيب وهو يجلس الناس، ويقول: اسمعوا لخليفة رسول الله - ﷺ -، وهذا خلاف لحديث ابن عمر؟\nفالجواب: أنه ليس في أحد الخبرين خلاف للآخر، ومعنى قول عمر: إن أترك فقد ترك رسول الله - ﷺ -. يعني: ترك التصريح والإعلان بتعيين شخص ما وعقد الأمر له، وأما قول عمر: اسمعوا لخليفة رسول الله. فمعناه: أنه استخلف عليهم أبا بكر بالأدلة التي نصبها لأمته أنه الخليفة بعده، فكان أبو بكر خليفة رسول الله - ﷺ -؛ لقيام الدليل على استخلافه، ولما كان قد أعلمه الله أنه لا يكون غيره،\n_________\n(^١) ليست في الأصل وأثبتناها من \"شرح ابن بطال\" لأن السياق يقتضيها.\n(^٢) كذا في الأصل، و\"شرح ابن بطال\" ٨/ ٢٨٢.\n(^٣) \"مسلم\" (٣٢٨٧) كتاب: فضائل الصحابة. باب: من فضائل أبي بكر الصديق.","vol":"32","page":603},{"text":"ولذلك قال: \"يأبى الله ويدفع المؤمنون\". ومن أبين الدليل في استخلاف أبي بكر قول المرأة: إن لم أجدك إلى من ألجأ بالحكم؟ فقال - ﵇ -: \"أئت أبا بكر\".\nولم يكن للبشر من علم الغيب ما كان لرسول الله - ﷺ - في ذلك، فرأى أن الاستخلاف أضبط لأمر المسلمين، وإن لم يوقف الأمر على رجل بعينه؛ لكن جعله لمعيَّنيِن لا يخرج عنهم إلى سواهم، فكان نوعًا من أنواع الاستخلاف والعقد، وإنما فعل هذا عمر - ﵁ -، وتوسط حاله بين حالتين خشية الفتنة بعده، كما خشيت بعد رسول الله - ﷺ - وقت قول الأنصار ما قالوا، فلذلك جعل عمر - ﵁ - الأمر معقودًا موقوفًا على الستة؛ لئلا يترك الاقتداء برسول الله - ﷺ - في ترك الأمر إلى شورى مع ما قام من الدليل على فضل الصديق فأخذ من فعل أبي بكر طرفًا آخر وهو العقد لأحد الستة ليجمع لنفسه فضل السنتين ولم يترك الترك الكلي، ولم يعين التعيين الكلي، وجعلها شورى بين من شهد له بالجنة، وأبقى النظر للمسلمين في تعيين من اتفق أمرهم عليه ممن جعل الشورى فيهم.\nوأما قول عمر - ﵁ - حين أثنوا عليه: (راغب واهب وددت أني نجوت منها كفافًا) فيحتمل معنيين: أحدهما: راغب بثنائه في حسن رأي وتقرر له، وراهب من إظهار مابنفسه من كراهية، وئانيتهما: راغب يعني: أن الناس في هذا الأمر راغب فيه -يعني في الخلافة، وراهب منها، فإن وليت الراغب فيها خشيت أن لا يعان عليها للحديث (^١)، وإن\n_________\n(^١) لعله يقصد الحديث السالف برقم (٦٦٢٢) كتاب: الأيمان والنذور، الذي فيه قول النبي - ﷺ -: \"لا تسأل الإمارة، فإنك إن أوتيتها عن مسألة وكلت إليها … \".","vol":"32","page":604},{"text":"وليت الراهب منها خشيت أن لا يقوم بها، وهذا من حقيقة الإشفاق، وفي هذا كله دلالة على جواز عقد الخلافة من الإمام لغيره بعده، فإن أمره في ذلك على جماعة المسلمين جائز.\nفإن قلت: لِمَ جاز للإمام تولية العهد، والإمام إنما يملك النظر في المسلمين حياته ويزول عنه بوفاته، وتولية العهد استخلاف بعد وفاته في وقت زوال أمره وارتفاع نظره وهو لا يملك ذلك الوقت ما يجوز عليه (توليته) (^١) أو تنفذ فيه وصيته؟\nفالجواب: إنما جاز ذلك لأمور منها إجماع الأمة من الصحابة ومن بعدهم على استخلاف الصديق والفاروق على الأمة بعده، وأمضت الأمة ذلك منه على أنفسها، وجعل عمر﵁ - الأمر بعده في ستة فألزم ذلك من حكمه، وعمل فيه على رأيه وعقده، ألا ترى رضا علي - ﵁ - بالدخول في الشورى مع الخمسة وجوابه للعباس بن عبد المطلب حين عاتبه على ذلك، بأن قال: كان الشورى أمرًا عظيمًا من أمور المسلمين، فلم أر أن أخرج نفسي منه (^٢).\nولما جاز لهم الدخول معه فيه.\nومنها أن المسلمين إنما يقيمون الإمام إذا لم يكن لهم؛ لحاجتهم إليه وضرورتهم إلى إقامته؛ ليكفيهم مؤنة النظر في مصالحهم، فلما لم يكن لهم مع رأيه وأمره فيما يتعلق بمصالحهم رأي ولا نظر فكذلك إقامة الإمام بعده؛ لأنه من الأمور المتعلقة بكافتهم، فكان رأيه في\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" (توليه) ولعله أنسب للمعنى.\n(^٢) وردت عبارة في \"شرح ابن بطال\" قبل هذِه نصها (ولو كان باطلًا عنده لوجب عليه أن يخرج نفسه منه) ثم عطف عليه ما سيأتي، وهذا الذي في \"شرح ابن بطال\" أصح.","vol":"32","page":605},{"text":"ذلك ماضيًا عليهم، وجرى مجرى الأب في توليتهم على ابنة الصغير بعد وفاته فإنه عند عدم الأب.\nفصل:\nوأما قوله عمر - ﵁ - في خطبته: (كنت أرجو أن يعيش رسول الله - ﷺ - حتى يدبرنا). يعني: حتى يكون آخرنا، فإنما قال ذلك (^١) يوم وفاته حين قال: إن محمدًا لم يمت، وإنه سيرجع ويقطع أيدي رجال وأرجلهم حتى قام الصديق فخطب .. الحديث، وقد ذكر ابن إسحاق، عن ابن عباس - ﵄ - عن عمر - ﵁ - أنه قال: إنما حملني على مقالتي حين مات رسول الله - ﷺ - قوله تعالى: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ [البقرة: ١٤٣] الآية، فوالله إن كنت لأظن أن رسول الله - ﷺ - سيبقى في أمته حتى يشهد عليها بآخر أعمالها (^٢).\nوكان في هذا الرزية الشنيعة والمصيبة النازلة من الأمة من موت نبيها من ثبات نفس الصديق ووفور عقله ومكانته من الإسلام ما لا مطمع فيه لأحد غيره. وقال سعيد بن زيد: بايعوا الصديق يوم مات رسول الله - ﷺ - كرهوا بقاء بعض يوم وليسوا [في جماعة] (^٣).\nوقد ذكر ابن إسحاق، عن الزهري، عن عروة أن الناس بكوا على رسول الله - ﷺ - حين توفاه الله وقالوا: وددنا أنا متنا قبله، إنا نخشى أن نفتن بعده، وقال معن بن عدي العجلاني: والله ما أحب أني مت قبله\n_________\n(^١) وقع في \"شرح ابن بطال\" ٨/ ٢٨٥: فإنما قال ذلك اعتذارًا مما كان خطبه قبل ذلك يوم وفاته فلعله سسقط من الناسخ، أو من المصنف حين نقله من \"شرح ابن بطال\".\n(^٢) \"سيرة النبي - ﷺ -\" لابن هشام ٤/ ٣٤١.\n(^٣) ليست في الأصل والمثبت من \"شرح ابن بطال\".","vol":"32","page":606},{"text":"حتي أصدقة ميتا كما صدقتة حيًّا. فقتل يوم اليمامة في خلافة أبي بكر - ﵄ - (^١).\nفائدة: معني (يدبرنا) قال الخليل: دبرت الشيء دبرا تبعته، وعلى هذا قرأ من قرأ: (والليل إذا دبر) يعني: إذا تبع النهار، ودبرني فلان: خلفني (^٢)\nفصل:\nقولة: (بزاخة). بباء موحدة مضمومة ثم زاى ثم ألف ثم خاء معجمة ثم هاء: موضع كانت فيه وقعة للمسلمين في خلافة الصديق، ووفد بزاخة ارتدوا ثم تابوا، فأوفدوا رسلهم للصديق يعتذرون إليه، فأحب الصديق أن لا يقضي فيهم إلا بعد المشاورة في أمرهم، فقال لهم: ارجعوا واتبعوا أذناب الإبل في الصحاري حتي يري المهاجرون وخليفة رسول الله ما يريهم الله في مشاورتهم أمرًا يعذرونكم فيه.\nوذكر يعقوب بن محمد الزهري قال: حدثني إبراهيم بن سعد، عن سفيان الثوري، عن قيس بن مسلم، عن طارق بن شهاب قال: قدم وفد أهل بزاخة وهم من طيء يسألونه الصلح، فقال أبو بكر - ﵁ -: اختاروا إما الحرب المجلية وإما السلم المخزية. فقالوا: قد عرفنا الحرب، فما السلم المخزية؟ قال: ينزع منكم الكراع والحلقة وتودون قتلانا، وقتلاكم في النار، وتغنم ما أصبنا منكم تردون إلينا ما أصبتم منا، وتتركون أقوامًا تتبعون أذناب الإبل حتى يُري اللهُ خليفةَ نبيه والمهاجرين أمرًا يعذرونكم به، فخطب أبو بكر الناس،\n_________\n(^١) المرجع السابق ٤/ ٣٤٠.\n(^٢) \"العين\"٨/ ٣٢ مادة (دبر)","vol":"32","page":607},{"text":"فذكر أنه قال وقالوا. فقال عمر - ﵁ -: قد رأيت، وسنشير عليك أما ما ذكرت من أن تنزع منهم الكراع والحلقة فنعم ما رأيت، وأما ما ذكرت من أن يودوا قتلانا وقتلاهم في النار، فإن قتلانا قُتلت على أمر الله [فليس] (^١) لها ديات (^٢)، فتابع الناس على (قيل) (^٣) عمر - ﵁ - (^٤).\nفصل:\nقوله - ﵇ -: \"ذلك لو كان وأنا حي .. \". إلى آخره كأنها فهمت من قوله تمنى الموت لها، وقولها: معرسًا ببعض أزواجه: أخذتها الغيرة؛ لأنها كانت تحب قربه.\nوقوله: \"أو يتمنى المتمنون\". يريد والله أعلم تتمنوا غير خلافة أبي بكر.\nوقوله: (لا يحملها حيًّا ولا ميتًا) (^٥). أي: لا أجمع بينهما بأن أتحملها حيًّا وأغتر فأتحملها ميتًا.\nفصل:\nومبادرة الفاروق صبيحة اليوم الذي توفي فيه رسول الله - ﷺ - بتقديم الصديق؛ لأنه أهم الأمور بعد وفاة رسول الله - ﷺ - وبه يحسن حال المسلمين ويرتفع الحرج بينهم.\nوقوله: (قد جعل الله بين أظهركم نورًا). يعني: القرآن.\nوقوله: (وإن أبا بكر صاحب رسول الله - ﷺ - ثاني اثنين). ذكر هذِه الأولى؛ لانفراده بها، وهي أعظم فضائله التي يستحق من اتصف بها\n_________\n(^١) من \"شرح ابن بطال\" ولا بد منها فبدونها يفسد المعنى.\n(^٢) رواه بنحوه سعيد بن منصور في \"سننه\" ٢/ ٣٣٣.\n(^٣) في \"شرح ابن بطال\" (قول).\n(^٤) \"شرح ابن بطال\" ٨/ ٢٨٦.\n(^٥) كذا بالأصل، وصواب المتن (لا أتحملها حيًّا وميتًا).","vol":"32","page":608},{"text":"الخلافة بعده، وغيره اشترك معه في مسمى الصحبة مع ما له من الفضائل الجمة.\nوقوله: (وإنه أولى المسلمين بأموركم فقوموا فبايعوه). هذا منه رضي بتقديمه ومبايعته.\nوقوله لأبي بكر: (اصعد المنبر) وإلحاحه عليه في ذلك حتى يشهده من عرفه ومن لم يعرفه.\nفصل:\nقوله: \"إن لم تجديني فأتي أبا بكر\" هذِه منه إشارة لخلافته بعده، وقوله لوفد بزاخة ما قال فيه إشارة إلى ما فعله الصديق بعده في أهل الردة (^١)، فأعز الله الإسلام به، وتقديمه للصلاة أيضًا إشارة للخلافة بعده؛ لأن من رضيه للدين رضي به للدنيا.\n_________\n(^١) كلام المصنف يوهم أن القائل لوفد بزاخة هو النبي - ﷺ -، وإنما هو الصديق فلا معنى لاستنباطه ما استنبطه.","vol":"32","page":609},{"text":"-<span data-type='title' id=toc-4273> باب</span>\n٧٢٢٢، ٧٢٢٣ - حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، سَمِعْتُ جَابِرَ بْنَ سَمُرَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"يَكُونُ اثْنَا عَشَرَ أَمِيرًا\" فَقَالَ كَلِمَةً لَمْ أَسْمَعْهَا، فَقَالَ أَبِي: إِنَّهُ قَالَ: \"كُلُّهُمْ مِنْ قُرَيْشٍ\". [مسلم: ١٨٢١ - فتح: ١٣/ ٢١١]\nذكر فيه حديث جابر بن سمره - ﵁قال: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: \"يَكُونُ اثْنَا عَشَرَ أَمِيرًا\" فَقَالَ كَلِمَةً لَمْ أَسْمَعْهَا، فَقَالَ أَبِي: إِنَّهُ قَالَ: \"كُلُّهُمْ مِنْ قُرَيْشٍ\".\nقال المهلب: لم ألق أحدًا يقطع في هذا الحديث بمعنى، فقوم يقولون: يكون اثنا عشر أميرًا بعد الخلافة المعلومة مرضيين، وقوم يقولون: يكونون متواليين إمارتهم، وقوم يقولون: يكونون في زمن واحد كلهم من قريش، ويدعي الإمارة، والذي يغلب عليه الظن أنه إنما أراد يخبر بأعاجيب ما يكون من بعده من الفتن حتى يفترق الناس في وقت واحد على اثني عشر أميرًا، وما زاد على الاثني عشر فهو زيادة في التعجب كأنه أنذر بشرط من الشروط وبعضه يقع، ولو أراد - ﵇ - غير هذا لقال: يكون اثنا عشر أميرًا يفعلون كذا، ويصنعون كذا، فلما أعراهم من الخبر علمنا أنه أراد أن يخبر بكونهم في زمن واحد (^١).\nوفي \"خصائص مسند الإمام أحمد\" لأبي موسى المديني أن عبد الله بن أحمد قال: قال لي أبي في مرضه الذي مات فيه: اضرب\n_________\n(^١) \"شرح ابن بطال\" ٨/ ٢٨٧.","vol":"32","page":610},{"text":"على [حديث] (^١) أبي زرعة عن\"أبي هريرة - ﵁ -: \"يُهلك أمتي هذا الحي من قريش\" (^٢) فإنه خلاف الأحاديث عن رسول الله - ﷺ - يعني قوله: \"اسمعوا وأطيعوا\". قال أبو موسى: فلما شذت لفظه عن الأحاديث المشاهير أمر بالضرب عليه (^٣).\n_________\n(^١) ليست بالأصل.\n(^٢) سلف برقم (٣٦٠٤) كتاب المناقب، باب علامات النبوة في الإسلام.\n(^٣) \"خصائص المسند\" ص ١٧ وكلام الإمام أحمد مثبت في \"المسند\" ٢/ ٣٠١ عقب هذا الحديث.\nقلت: علق الشيخ أحمد شاكر على إثبات عبد الله بن الإمام أحمد للحديث في \"المسند\" وحكايته كلام أبيه بعده بقوله: وهو من أمانة عبد الله وشدة تحريه، فإن الإسناد صحيح لا مطعن عليه، وكونه في ظاهره مخالفًا للأمر بالسمع والطاعة ليس علة له، وما هو بالأمر بمخالفتهم والخروج عليهم، فلا ينافي السمع والطاعة. والحديث رواه الإمام بأسانيد أخر أكثرها صحيح .. \"المسند\" ج ١/ ٢٤ ط شاكر.\nوعلق على أمر الإمام بالضرب على الحديث أثناء تعليقه على الحديث في \"المسند\"فقال: لعله كان احتياطًا منه ﵀، خشية أن يظن أن اعتزالهم يعني الخروج عليهم. وفي الخروج فساد كبير بما يتبعه من تفريق الكلمة وما فيه من شق عصا الطاعة. ولكن الواقع أن المراد بالاعتزال أن يحتاط الإنسان لدينه فلا يدخل معهم مداخل الفساد، ويربأ بدينه من الفتن. اهـ.","vol":"32","page":611},{"text":"<span data-type='title' id=toc-4274>٥٢ - باب إِخْرَاجِ الخُصُومِ وَأَهْلِ الرِّيَبِ مِنَ البُيُوتِ بَعْدَ المَعْرِفَةِ</span>\nوَقَدْ أَخْرَجَ عُمَرُ - ﵁ - أُخْتَ أَبِي بَكْرٍ - ﵁ - حِينَ نَاحَتْ.\n\n٧٢٢٤ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ هَمَمْتُ أَنْ آمُرَ بِحَطَبٍ\nيُحْتَطَبُ، ثُمَّ آمُرَ بِالصَّلَاةِ فَيُؤَذَّنَ لَهَا، ثُمَّ آمُرَ رَجُلًا فَيَؤُمَّ النَّاسَ، ثُمَّ أُخَالِفَ إِلَى رِجَالٍ فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ، وَالَّذِي نَفْسِي بِيَدِهِ لَوْ يَعْلَمُ أَحَدُكُمْ أَنَّهُ يَجِدُ عَرْقًا سَمِينًا أَوْ مَرْمَاتَيْنِ حَسَنَتَيْنِ لَشَهِدَ العِشَاءَ». [انظر: ٦٤٤ - مسلم: ٦٥١ - فتح: ١٣/ ٢١٥]\n[قَالَ مُحَمَّدُ بْنُ يُوسُفَ: قَالَ: يُونُسُ قَالَ مُحَمَّدُ بْنُ سُلَيْمَانَ: قَالَ أَبُو عَبْدِ اللهِ: مِرْمَاةٌ مَا بَيْنَ ظِلْفِ الشَّاةِ مِنَ اللَّحْمِ مِثْلُ مِنْسَاةٍ وَمِيضَاةٍ. الْمِيمُ مَخْفُوضَةٌ] (^١).\nثم ساق حديث أبى هريرة - ﵁ -: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ هَمَمْتُ أَنْ آمُرَ بِحَطَبٍ فَيُحْتَطَبُ\". الحديث سلف في الصلاة في باب وجوب صلاة الجماعة (^٢).\nقال المهلب: إخراج أهل الريب والمعاصي من دورهم بعد المعرفة\n_________\n(^١) قال ابن حجر في \"الفتح\" ١٣/ ٢١٦: وثبت هذا التفسير في رواية أبي ذر عن المستملي وحده.\nقلت: وكذا أثبتت في هامش\"اليونينية\"وعليها رمز أبي ذر عن المستملي. ولذا لم يذكرها المصنف في الشرح مع أنه تكلم على الكلمة المفسرة ولم يذكر تفسير البخاري هذا وكان أولى لو علم به.\n(^٢) سلف برقم (٦٤٤)","vol":"32","page":612},{"text":"واجب على الإمام لأجل تأذي من جاورهم، ومن أجل مجاهرتهم بالعصيان وإذا لم يعرفوا بأعيانهم فلا يلزم البحث عن أمرهم؛ لأنه من التجسس الذي نهى عنه، وليس للسلطان أن يرفع ستر اختفائهم حتى يعلنوا إعلانًا يعرفون به؛ لقوله عن الله تعالى: \"كل عبادي معافون إلا المجاهرون\" (^١)، فحينئذٍ يجب على السلطان تغييره والنكال فيه كما صنع بأخت الصديق حين ناحت.\nوقال غيره: ليس إخراج أهل المعاصي بواجب، فمن ثبت عليه ما يوجب الحد أقيم عليه، وإنما أخرج عمر - ﵁ - تلك؛ لأنه نهاها عن النياحة، فلم تنته وأبعدها عن نفسه لا أنه أبعدها عن البيت أبدًا؛ لأنها رجعت بعد ذلك إلى بيتها.\nوقد روى أبو زيد عن ابن القاسم في رجل فاسد يأوي إليه أهل الفسق والشر ما يصنع به؟ قال: يخرج من منزله وتخارج (^٢) عليه الدار، قلت: لا تباع عليه؟ قال: لعله يتوب فيرجع إلى منزله، قال ابن القاسم: ويتقدم إليه مرة أو مرتين أوثلاثًا، فإن لم ينته أخرج وأكريت عليه (^٣).\nوقد مرَّ هذا المعنى في آخر الجهاد في باب أمره - ﵇ - بإخراج المشركين من جزيرة العرب (^٤).\n_________\n(^١) سلف برقم (٦٠٦٩) كتاب: الأدب. باب: ستر المؤمن على نفسه.\n(^٢) كذا في الأصل، و\"مواهب الجلايل\" ٧/ ٥٦٧.\nوفي \"البيان والتحصيل\" ٩/ ٤١٦ تحرز. وقال محققه: في الأصل: وتخاريج، وهو تحريف.\n(^٣) انظر: \"البيان والتحصيل\" ٩/ ٤١٦، \"مواهب الليل\" ٧/ ٥٦٧.\n(^٤) سلف برقم (٣٠٥٣).","vol":"32","page":613},{"text":"فصل:\nفيه من الفوائد: الرغبة لمن ترك صلاة الجماعة من غير عذر، وفيه جواز العقوبة بالمال كالعتق بالمثلة.\nفصل:\nالمرماة في الحديث المذكورة بكسر الميم وفتحها حديدة كالسنان كانت الجاهلية يكومون كومًا من تراب ويبعدون عنه ويرمون تلك الحديدة فأيهم أثبتها فيه فهو غالب، قاله ابن وضاح، وقال مالك: المرماتين: السهمانين (^١)، وقال أبو عبيد: (ما بين) (^٢) ظلفي الشاة، وقال: وهذا حرف لا أعرفه ولا أدري تفسيره (^٣).\nفصل:\nمعنى الحديث: أن المنافقين كانوا يتخلفون عن الجماعة معه - ﵇ - فهم بتحريق بيوتهم عقوبة لهم ثم أخبر - ﵇ - بحقارة ما يتبادرون إليه من العظم اوالمرمالتين وعدم ما يتخلفون عنه في شهود الصلاة في مسجد معه (^٤)، وأتاهم - ﵇ - يحرق بيوتهم ولم يفعل؛ لأنه - ﵇ - لم يتقدم إليه في ذلك.\n_________\n(^١) كذا بالأصل ولم أقف على تفسير للإمام مالك لهذِه اللفظة، وفي \"التمهيد\" ١٨/ ٣٣٩: وأما المرماتان، فقيل: هما السهمان، وقيل: هما حديدتان من حدائد كانوا يلعبون بها، وهي ملس كالأسنة كانوا يثبتونها في الأكوام والأغراض. ويقال - فيما زعم بعضهم: المذاجي .. إلخ ولم ينسب ابن عبد البر منها قولًا لمالك.\n(^٢) في الأصل (هما من) والمثبت من \"غريب الحديث\".\n(^٣) \"غريب الحديث\" ١/ ٤٧٤.\n(^٤) كذا العبارة بالأصل سيئة الصياغة.","vol":"32","page":614},{"text":"<span data-type='title' id=toc-4275>٥٣ - باب هَلْ لِلإِمَامِ أَنْ يَمْنَعَ المُجْرِمِينَ وَأَهْلَ الْمَعْصِيَةِ مِنَ الكَلَامِ مَعَهُ وَالزِّيَارَةِ وَنَحْوِهِ</span>؟\n٧٢٢٥ - حَدَّثَنِي يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ، أَنَّ عَبْدَ اللهِ بْنَ كَعْبِ بْنِ مَالِكٍ -وَكَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ حِينَ عَمِيَ- قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ قَالَ: لَمَّا تَخَلَّفَ عَنْ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةِ تَبُوكَ -فَذَكَرَ حَدِيثَهُ- وَنَهَى رَسُولُ اللهِ - ﷺ - المُسْلِمِينَ عَنْ كَلَامِنَا، فَلَبِثْنَا عَلَى ذَلِكَ خَمْسِينَ لَيْلَةً، وَآذَنَ رَسُولُ اللهِ - ﷺ - بِتَوْبَةِ اللهِ عَلَيْنَا. [انظر: ٢٧٥٧ - مسلم: ٢٧٦٩ - فتح: ١٣/ ٢١٦]\nذكر فيه حديث عبد الرحمن بن عبد الله بن كعب بن مالك عن عبد الله بن كعب بن مالك -وَكَانَ قَائِدَ كَعْب مِنْ بَنِيهِ حِينَ عَمِيَ- قَالَ: سَمِعْتُ كَعْبَ بْنَ مَالِكٍ - ﵁ - قَالَ: لَمَّا تخلفت عَنْ رَسُولِ اللهِ - ﷺ - فِي غَزْوَةِ تَبُوكَ -فَذَكَرَ حَدِيثَهُ- وَنَهَى رَسُولُ اللهِ - ﷺ - المُسْلِمِينَ عَنْ كَلَامِنَا، فَلَبِثْنَا عَلَى ذَلِكَ خَمْسِينَ لَيْلَةً، وَآذَنَ رَسُولُ اللهِ - ﷺ - بِتَوْبَةِ اللهِ عَلَيْنَا.\nعبد الرحمن هذا أخرج له البخاري ومسلم وأبو داود والنسائي، ووالده عبد الله أخرج له هؤلاء وابن ماجة مات سنة سبع وتسعين، وكعب أخرجوا له، عقبي، أحد الشعراء، مات سنة خمسين.\nوأصل الهجران في كتاب الله تعالى وهو أمر الله تعالى عباده بهجران نسائهم في المضاجع، فإذا كان الهجران من المعاقبة بنص القرآن فلذلك استعمله الشارع في عقوبة كعب بن مالك حين تخلف عن الغزو مع رسول الله - ﷺ -، وترك ما فرض الله عليه من الجهاد مع نبيه ونصرته وبذل نفسه دونهم، وقد قال سحنون: إذا سجن الرجل في دين","vol":"32","page":615},{"text":"امرأته، فليس له أن يدخل امرأته في السجن؛ لأنه إنما أدخل فيه تأديبًا له وتضييقًا عليه فإذا لم يمنع من لذته لم يضيق عليه (^١).\nآخركتاب الأحكام بحمد الله ومنِّه.\n_________\n(^١) انظر: \"المنتقى\" ٥/ ٨٨.","vol":"32","page":616},{"text":"٩٤\nكِتَابُ التَّمَنِّي","vol":"32","page":617},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4276>٩٤ - كِتَابُ التَّمَنِّي</span>\n<span data-type='title' id=toc-4277>١ - باب مَنْ تَمَنَّى الشَّهَادَةَ</span>\n٧٢٢٦ - حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ وَسَعِيدِ بْنِ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا أَنَّ رِجَالًا يَكْرَهُونَ أَنْ يَتَخَلَّفُوا بَعْدِي وَلَا أَجِدُ مَا أَحْمِلُهُمْ مَا تَخَلَّفْتُ، لَوَدِدْتُ أَنِّي أُقْتَلُ فِي سَبِيلِ اللهِ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ». [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح: ١٣/ ٢١٧]\n\n٧٢٢٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ وَدِدْتُ أَنِّي لأُقَاتِلُ فِي سَبِيلِ اللهِ فَأُقْتَلُ ثُمَّ أُحْيَا ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا». فَكَانَ أَبُو هُرَيْرَةَ يَقُولُهُنَّ ثَلَاثًا أَشْهَدُ بِاللهِ. [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح: ١٣/ ٢١٧]","vol":"32","page":619},{"text":"ذكر فيه حديث أبي هريرة - ﵁ -، قال: سمعت رسول الله - ﷺ - يقول: \"وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا أَنَّ رِجَالًا يَكْرَهُونَ أَنْ يَتَخَلَّفُوا بَعْدِي وَلَا أَجِدُ مَا أَحْمِلُهُمْ مَا تَخَلَّفْتُ، لَوَدِدْتُ أَنِّي أُقْتَلُ فِي سَبِيلِ اللهِ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ، ثُمَّ أُحْيَا، ثُمَّ أُقْتَلُ\".\nثم ساقه أيضًا من حديث الأعرج عن أبي هريرة أيضًا.\nهذا الكتاب ذكره ابن بطال بعد فضائل القرآن وبعده القدر (^١)، وأحاديثه تقدمت لكن لا بد من التنبيه على فوائدها، وأبو سلمة عبد الله بن عبد الرحمن بن عوف الزهري، أحد الأئمة، مات سنة أربع وتسعين على أحد الأقاويل، وسعيد بن المسيب هو أبو محمد المخزومي أحد الأعلام والفقهاء الكُمَّل تابعي مات سنة أربع وتسعين وعاش تسعًا وسبعين سنة.\nومن فوائده: تمني الخير وأفعال البر والرغبة فيها، وإن علم أنه لا ينالها حرصًا على الوصول إلى أعلى درجات الطاعة.\nوفيه: فضل الشهادة على سائر أعمال البر حيث تمناها الشارع دون غيرها، وذلك لرفيع منزلتها، وكرامة أهلها؛ لأن الشهداء أحياء عند ربهم يرزقون، وذلك والله أعلم بسخائهم لبذل مهجهم في مرضاته، وإعزاز دينه، ومحاربة من حاربه وعاداه، لا جرم جازاهم بأن عوضهم في فقد جاه الدنيا الفانية الحياة الدائمة في الدار الباقية فكأن رتب المجازاة من جنس الطاعة.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٢٨٦.","vol":"32","page":620},{"text":"<span data-type='title' id=toc-4278>٢ - باب تَمَنِّي الخَيْرِ، وَقَوْلِ النَّبِيِّ - ﷺ -: «لَوْ كَانَ لِي أُحُدٌ ذَهَبًا»</span>\n٧٢٢٨ - حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، سَمِعَ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَوْ كَانَ عِنْدِي أُحُدٌ ذَهَبًا لأَحْبَبْتُ أَنْ لَا يَأْتِيَ ثَلَاثٌ وَعِنْدِي مِنْهُ دِينَارٌ، لَيْسَ شَيْءٌ أُرْصِدُهُ فِي دَيْنٍ عَلَيَّ أَجِدُ مَنْ يَقْبَلُهُ». [انظر: ٢٣٨٩ - مسلم: ٩٩١ - فتح: ١٣/ ٢١٧]\nثم ذكر حديث أبي هريرة - ﵁بلفظ: \"لَوْ كَانَ عِنْدِي أُحدٌ ذَهَبًا لأَحْبَبْتُ أَنْ لَا يَأْتِيَ عَلَيَّ ثَلَاثٌ وَعِنْدِي مِنْهُ دِينَارٌ، لَيْسَ شَيْءٌ أرْصِدُهُ فِي دَيْنٍ عَلَيَّ أَجِدُ مَنْ يَقْبَلُهُ\".\nالشرح: فيه أيضًا تمني الخير وأفعال البر؛ لأنه - ﵇ - تمنى لو كان مثل أُحد ذهبًا لأحب أن ينفقه في الطاعة قبل أن يأتي عليه ثلاث، قال: وقد تمنى الصالحون ما يمكن كونه ومالا يمكن كونه حرصًا منهم على الخير، فتمنى بنو الزبير منازل من الدنيا؛ لينفذ أقوالهم في الأمر بالمعروف والنهي عن المنكر.\nوروي أن عبد الله وعروة ومصعبًا بني الزبير بن العوام اجتمعوا عند الكعبة، فقال: عبد الله أحب أن لا أموت حتى أكون خليفة بالحجاز، وقال مصعب: أحب أن إلي العراقين: الكوفة والبصرة، وأتزوج سكينة بنت الحسين وعائشة بنت طلحة، وقال عروة: لكني أسأل الله الجنة، فصار عبد الله ومصعب إلى ما تمنيا ورئي أن عروة صار إلى الجنة إن شاء الله.\nوروي بدله ابن عمر، وروي أنه كان معهم بدل عروة عبد الملك بن مروان، وتمنى أن لا يميته حتى يوليه شرق الأرض وغربها ولا ينازعه","vol":"32","page":621},{"text":"أحد إلا أتى برأسه (^١).\nوما تمنوه مما لا سبيل إلى كونه تصغيرًا لأنفسهم وتحقيرًا لأعمالهم، فتمنوا أنهم لم يخلقوا وأنهم أقل الموجودات، تمنى الصديق أن يكون (بحفرة تأكله الذئاب) (^٢)، وتمنى عمر أن يكون تبنة من الأرض فقال: يا ليتني كنت هذِه، ليتني لم أك شيئًا، ليت أمي لم تلدني، ليتني كنت نسيًا منسيا (^٣)، وقرأ عمر - ﵁ -: ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا (١)﴾ [الإنسان: ١]، فقال: يا ليتها تمت (^٤).\nقآل عمران بن حصين: وددت أني رماد على أكمة تسفيني الرياح في يوم عاصف (^٥).\nوقال أبو ذر - ﵁ -: وددت أن الله خلقني شجرة تقضم (^٦).\nومرت عائشة - ﵂ - بشجرة فقالت: يا ليتني كنت ورقة من هذِه الشجرة.\n_________\n(^١) انظر: \"حلية الأولياء\" ٢/ ١٧٦، \"سير أعلام النبلاء\" ٤/ ١٤١، ٤٣١.\n(^٢) كذا بالأصل، ورواه ابن سعد في \"الطبقات\" ٣/ ١٩٨ بلفظ: خضرة تأكلني الدواب.\n(^٣) رواه ابن المبارك في \"الزهد\" (٢٣٤)، وابن سعد في \"الطبقات\" ٣/ ٣٦١، وابن أبي شيبة ٧/ ١١٧ (٣٤٤٦٩).\n(^٤) رواه ابن المبارك في \"الزهد\" (٢٣٥)، وأبو عبيد في \"فضائل القرآن\" ص ١٥٠. ورواه أيضًا عبد بن حميد، وابن المنذر كما في \"كنز العمال\" (٣٥٩١٥).\n(^٥) رواه معمر في \"جامعه\" ١١/ ٣٠٧ (٢٠٦١٥)، وعنه ابن المبارك في \"الزهد\" (٢٤١)، والبيهقي في \"الشعب\"١/ ٤٨٦ (٧٩٠).\n(^٦) رواه أحمد ٥/ ١٧٣ موقوفًا، ورواه الترمذي (٢٣١٢)، وابن ماجه (٤١٩٠) عن أبي ذر مرفوعًا.","vol":"32","page":622},{"text":"وقال أبو عُبيدة (^١): وددت أني كبش فذبحني أهلي فيأكلون لحمي ويحسون مرقي (^٢).\nوإنما حملهم على ذلك شدة الخوف من المسائلة والعرض عليه، وعلى قدر العلم بالله تكون الخشية منه، ولذلك قال الفضيل: من مقت نفسه في الله آمنه الله من مقته.\n_________\n(^١) هو أبو عبيدة بن الجراح.\n(^٢) رواه معمر في \"جامعه\" ١١/ ٣٠٧ (٢٠٦١٥) وعنه ابن المبارك في \"الزهد\" (٢٤١)، والبيهقي في \"الشعب\" ١/ ٤٨٦ (٧٩٠).","vol":"32","page":623},{"text":"<span data-type='title' id=toc-4279>٣ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ ما سُقْتُ الهَدي»</span>\n٧٢٢٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُرْوَةُ، أَنَّ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا سُقْتُ الْهَدْيَ، وَلَحَلَلْتُ مَعَ النَّاسِ حِينَ حَلُّوا». [انظر: ٢٩٤ - مسلم: ١٢١١ - فتح: ١٣/ ٢١٨]\n\n٧٢٣٠ - حَدَّثَنَا الحَسَنُ بْنُ عُمَرَ، حَدَّثَنَا يَزِيدُ، عَنْ حَبِيبٍ، عَنْ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: كُنَّا مَعَ رَسُولِ اللهِ - ﷺ - فَلَبَّيْنَا بِالْحَجِّ وَقَدِمْنَا مَكَّةَ لأَرْبَعٍ خَلَوْنَ مِنْ ذِي الْحِجَّةِ، فَأَمَرَنَا النَّبِيُّ - ﷺ - أَنْ نَطُوفَ بِالْبَيْتِ وَبِالصَّفَا وَالمَرْوَةِ، وَأَنْ نَجْعَلَهَا عُمْرَةً وَلْنَحِلَّ إِلاَّ مَنْ كَانَ مَعَهُ هَدْيٌ قَالَ: وَلَمْ يَكُنْ مَعَ أَحَدٍ مِنَّا هَدْىٌ غَيْرَ النَّبِيِّ - ﷺ - وَطَلْحَةَ، وَجَاءَ عَلِيٌّ مِنَ اليَمَنِ مَعَهُ الهَدْيُ فَقَالَ: أَهْلَلْتُ بِمَا أَهَلَّ بِهِ رَسُولُ اللهِ - ﷺ -\nفَقَالُوا: نَنْطَلِقُ إِلَى مِنًى وَذَكَرُ أَحَدِنَا يَقْطُرُ؟ قَالَ رَسُولُ اللهِ - ﷺ -: «إِنِّي لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا أَهْدَيْتُ، وَلَوْلَا أَنَّ مَعِي الهَدْيَ لَحَلَلْتُ». قَالَ: وَلَقِيَهُ سُرَاقَةُ وَهْوَ يَرْمِي جَمْرَةَ الْعَقَبَةِ فَقَالَ: يَا رَسُولَ اللهِ، أَلَنَا هَذِهِ خَاصَّةً؟ قَالَ: «لَا بَلْ لأَبَدٍ». قَالَ: وَكَانَتْ عَائِشَةُ قَدِمَتْ مَكَّةَ وَهْيَ حَائِضٌ، فَأَمَرَهَا النَّبِيُّ - ﷺ - أَنْ تَنْسُكَ المَنَاسِكَ كُلَّهَا، غَيْرَ أَنَّهَا لَا تَطُوفُ وَلَا تُصَلِّي حَتَّى تَطْهُرَ، فَلَمَّا نَزَلُوا البَطْحَاءَ قَالَتْ عَائِشَةُ: يَا رَسُولَ اللهِ، أَتَنْطَلِقُونَ بِحَجَّةٍ وَعُمْرَةٍ وَأَنْطَلِقُ بِحَجَّةٍ؟ قَالَ: ثُمَّ أَمَرَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ الصِّدِّيقِ أَنْ يَنْطَلِقَ مَعَهَا إِلَى التَّنْعِيمِ، فَاعْتَمَرَتْ عُمْرَةً فِي ذِي الحَجَّةِ بَعْدَ أَيَّامِ الحَجِّ. [انظر: ١٥٥٧ - مسلم: ١٢١٦ - فتح: ١٣/ ٢١٨]\nذكره من حديث عروة، عن عائشة - ﵂ - بزيادة: \"وَلَحَلَلْتُ مَعَ النَّاسِ حِينَ حَلُّوا\".\nوساقه من حديث جابر أيضًا بطوله.","vol":"32","page":624},{"text":"ومعناه: لو علمت أن أصحابي يأتون من العمرة في أشهر الحج ما أحرمت بالحج مفردًا (أو) (^١) لأحرمت بالعمرة فلو أحرمت بها لم يكرهها أحد منهم وللانت نفوسهم لفعلي لها واختياري في نفسي، فكرهوها حين أمرهم بها؛ لكونهم على خلاف فعل نبيهم مع أنهم كانوا في الجاهلية [يكرهون العمرة في أشهر الحج فتمنى - ﵇ - موافقة أصحابه] (^٢)، وكره ما ظهر منهم من الإشفاق لمخالفتهم له.\nوفيه من الفقه:\nأن الإمام ينبغي له أن يسلك سبيل الجمهور، وأن لا يخالف الناس في سيرته وطريقته (^٣).\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\" (و).\n(^٢) ليست في الأصل، وأثبتناها من \"شرح ابن بطال\" ليتم المعنى.\n(^٣) انظر: \"شرح ابن بطال\" ٨/ ٢٨٨.","vol":"32","page":625},{"text":"<span data-type='title' id=toc-4280>٤ - باب قَوْلِ النبي - ﷺ -: \"لَيْتَ كَذَا وَكَذَا</span>\".\n٧٢٣١ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَد، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، سَمِعْتُ عَبْدَ اللهِ بْنَ عَامِرِ بْنِ رَبِيعَةَ قَالَ: قَالَتْ عَائِشَةُ: أَرِقَ النَّبِيُّ - ﷺ - ذَاتَ لَيْلَةٍ فَقَالَ: «لَيْتَ رَجُلًا صَالِحًا مِنْ أَصْحَابِي يَحْرُسُنِي اللَّيْلَةَ». إِذْ سَمِعْنَا صَوْتَ، فقَالَ: «مَنْ ذَا». قِيلَ: سَعْدٌ يَا رَسُولَ اللهِ، جِئْتُ لأَحْرُسُكَ. فَنَامَ النَّبِيُّ - ﷺ - حَتَّى سَمِعْنَا غَطِيطَهُ.\nقَالَ أَبُو عَبْدِ اللهِ: وَقَالَتْ عَائِشَةُ - ﵂ -: قَالَ بِلَالٌ - ﵁ -:\nأَلَا لَيْتَ شِعْرِى هَلْ أَبِيتَنَّ لَيْلَةً … بِوَادٍ وَحَوْلِي إِذْخِرٌ وَجَلِيلُ\nفَأَخْبَرْتُ النَّبِيَّ - ﷺ -. [انظر: ٢٨٨٥ - مسلم: ٢٤١٠ - فتح: ١٣/ ٢١٩].\nذكر حديث عبد الله بن عامر بن ربيعة قال: قالت عائشة - ﵂-: أَرِقَ النَّبِيَّ - ﷺ - ذَاتَ لَيْلَةٍ فَقَالَ: \"لَيْتَ رَجُلًا صَالِحًا مِنْ أَصْحَابِي يَحْرُسُنِي اللَّيْلَةَ\". إِذْ سَمِعْنَا صَوْتَ السِّلَاحِ، قَالَ: \"مَنْ هذا؟ \". قِيلَ: سَعْدٌ. يَا رَسُولَ اللهِ، جِئْتُ أَحْرُسُكَ. فَنَامَ النَّبِيُّ - ﷺ - حَتَّى سَمِعْنَا غَطِيطَهُ. قَالَ أَبُو عَبْدِ اللهِ: وَقَالَتْ عَائِشَةُ: قَالَ بِلَالٌ:\nأَلَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَة … بِوَادٍ وَحَوْلِي إِذْخِرٌ وَجَلِيلُ\nفَأَخْبَرْتُ النَّبِيَّ - ﷺ -.\nفيه: إباحة (ما) (^١) تمني ما ينفع في الدنيا، قال ابن بطال: ويمكن أن يكون هذا الحديث قبل أن ينزل عليه: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ [المائدة: ٦٧] فلما سمع ذلك لم يحتج إلى حارس بعد، ويمكن أن يفعله - ﵇ - بعد نزول الآية عليه؛ ليستن به الأمراء، ولا يضيعوا حرس\n_________\n(^١) كذا بالأصل ولا وجه لها.","vol":"32","page":626},{"text":"أنفسهم في أوقات (الغزو) (^١) والغفلة (^٢).\nوفيه: فضل سعد. وعبد الله (^٣) هذا عَنْزي (^٤) مدني له ولأبيه صحبة، واستشهد عبد الله يوم الطائف (^٥) -عن ثمانين سنة- سنة خمس وثمانين، وليس في الكتب الستة غيره.\nقلت: وهذا هو الأخ الأكبر (^٦). وأخوه عبد الله بن عامر بن ربيعة الأصغر، وهو والد عمر كنيته أبو محمد، ولد سنة ست من الهجرة، روى عنه الزهري وغيره، قد وعى عن رسول الله - ﷺ -، مات سنة خمس وثمانين، ولا ثالث لهما (أعني) (^٧) عامر بن ربيعة بن كعب، وفي الصحابة عبد الله بن عامر بن ربيعة أربعة أخر (^٨).\n_________\n(^١) في \"شرح ابن بطال\": الغرة.\n(^٢) \"شرح ابن بطال\" ١٠/ ٢٨٩.\n(^٣) ورد بهامش الأصل ما نصه: يعني عبد الله بن عامر بن ربيعة.\n(^٤) ورد بهامش الأصل: حاشية: السكون في النون أصح.\n(^٥) ورد بهامش الأصل ما نصه: قوله (يوم الطائف) خطأ، وكيف يكون ذلك؟ أما أبوه فتوفي سنة ثلاث وثلاثين، وقيل: غير ذلك، وأما هو فتوفي سنة خمس وثمانين كما هو في الأصل. [قلت: انظر التعليق التالي].\n(^٦) أي: الذي استشهد يوم الطائف، وليس المترجم له.\nفإن عامر بن ربيعة له ولدان باسم عبد الله: الأكبر، وهو الذي استشهد في حياة النبي وحياة والده يوم الطائف [انظر: \"الاستيعاب\" ٣/ ٦٣ (١٦٠٣)] والأصغر، وهو راوي الحديث أدرك النبي وتوفي النبي وهو ابن أربع أو خمس سنين، وأمُّهما واحدة هي ليلى بنت أبي خيثمة. مات سنة خمس وثمانين كما ذكره المصنف بعد. [انظر: \"الاستيعاب\"٣/ ٦٣ (١٦٠٤)، و\"أسد الغابة\" ٣/ ٢٨٧ (٣٠٣٠)، و\"تهذيب الكمال\" ١٥/ ١٤٠ (٣٣٥٢).\n(^٧) كذا بالأصل، ولعل أصلها كان (ابني) وتحرفت. والله أعلم.\n(^٨) لعله يقصد عبد الله بن ربيعة، وإلا لم أقف على أربعة في الصحابة يسمون بهذا الاسم.","vol":"32","page":627},{"text":"<span data-type='title' id=toc-4281>٥ - باب تَمَنِّي القُرْآنِ وَالْعِلْمِ</span>\n٧٢٣٢ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تَحَاسُدَ إِلاَّ فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ الْقُرْآنَ، فَهْوَ يَتْلُوهُ آنَاءَ اللَّيْلِ وَالنَّهَارِ يَقُولُ: لَوْ أُوتِيتُ مِثْلَ مَا أُوتِيَ لَفَعَلْتُ مثلما يَفْعَلُ\".\nحَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ بِهَذَا. [انظر: ٥٠٢٦ - فتح: ١٣/ ٢٢٠]\nذكر فيه حديث أبي هريرة - ﵁ -: \"لَا تَحَاسُدَ إِلَّا فِي اثْنَتَيْنِ\". الحديث.\nلَوْ أُوتِيتُ مِثْلَ مَا أُوتِيَ هذا لَفَعَلْتُ كَمَا يَفْعَلُ. وَرَجُلٌ آتَاهُ اللهُ مَالًا يُنْفِقُهُ فِي حَقِّهِ فَيَقُولُ: لَوْ أُوتِيتُ مِثْلَ مَا أُوتِيَ لَفَعَلْتُ مثل ما يَفْعَلُ».\nوقد سلف أنه يغبط وليس بحسدٍ حسد حلال (^١)، والحاسد فيه مشكور؛ لأنه إنما حسده على العمل بالقرآن والعلم، وحسد صاحب المال على نفقته له في حقه، فلم يقع الحسد على أمور الدنيا، وإنما وقع على ما يرضي الله ويقرب منه، فلذلك كان تمنيه حسنًا، وكذلك تمني سائر أبواب الخير إنما يجوز منها ما كان في معنى هذا الحديث إذا خلصت النية في ذلك، وخلص ذلك من البغي والحسد.\n_________\n(^١) وقع في \"شرح ابن بطال\" ٨/ ٢٨٩ - ٢٩٠: هذا من الحسد الحلال .. إلى آخر الباب ونقله منه المصنف بتمامه.","vol":"32","page":628},{"text":"<span data-type='title' id=toc-4282>٦ - باب مَا يُكْرَهُ مِنَ التَّمَنِّي</span>\nوقوله: ﴿وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ﴾ الآية [النساء: ٣٢]\n\n٧٢٣٣ - حَدَّثَنَا حَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ عَاصِمٍ، عَنِ النَّضْرِ بْنِ أَنَسٍ قَالَ: قَالَ أَنَسٌ - ﵁ -: لَوْلَا أَنِّي سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا تَتَمَنَّوُا المَوْتَ». لَتَمَنَّيْتُ. [انظر: ٥٦٧١ - مسلم: ٢٦٨٠ - فتح: ١٣/ ٢٢٠]\n\n٧٢٣٤ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عَبْدَةُ، عَنِ ابْنِ أَبِي خَالِدٍ، عَنْ قَيْسٍ قَالَ: أَتَيْنَا خَبَّابَ بْنَ الأَرَتِّ نَعُودُهُ وَقَدِ اكْتَوَى سَبْعًا، فَقَالَ: لَوْلَا أَنَّ رَسُولَ اللهِ - ﷺ - نَهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِهِ [انظر: ٥٦٧٢ - مسلم: ٢٦٨١ - فتح: ١٣/ ٢٢٠]\n\n٧٢٣٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي عُبَيْدٍ -اسْمُهُ سَعْدُ بْنُ عُبَيْدٍ مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ أَزْهَرَ- عَنْ أَبِي هُرَيْرَةَ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا يَتَمَنَّى أَحَدُكُمُ الْمَوْت، إِمَّا مُحْسِنًا فَلَعَلَّهُ يَزْدَادُ، وَإِمَّا مُسِيئًا فَلَعَلَّهُ يَسْتَعْتِبُ». [انظر: ٣٩٠ - فتح: ١٣/ ٢٢٠]\nذكر فيه حديث النضر بن أنس قال: قال أنس بن مالك: لَوْلَا أَنِّي سَمِعْتُ رسول الله - ﷺ - يَقُولُ: \"لَا تتَمَنَّوُا المَوْتَ\". لَتَمَنَّيْتُ.\nوحديث قيس قَالَ: أَتَيْنَا خَبَّابَ بْنَ الأَرَتِّ نَعُودُهُ وَقَدِ اكْتَوي سَبْعًا، فَقَالَ: لَوْلَا أَنَّ رَسولَ اللهِ - ﷺ - نَهَانَا أَنْ نَدْعُوَ بِالْمَوْتِ لَدَعَوْتُ بِهِ.\nوحديث أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسولَ اللهِ - ﷺ - قَالَ: \"لَا يَتَمَنَّى أَحَدُكُمُ المَوْتَ، إِمَّا مُحْسِنًا فَلَعَلَّهُ يَزْدَادُ، وَإِمَّا مُسِيئًا فَلَعَلَّهُ يَسْتَعْتِبُ\".","vol":"32","page":629},{"text":"الشرح:\nقال المهلب: بين الله في هذِه الآية ما لا يجوز تمنيه، وذلك [ما كان] (^١) من عرض الدنيا وأشباهه.\nقال الطبري: وقيل: إن هذِه الآية نزلت في نساء تمنين منازل الرجال، وأن يكون لهن ما لهم، فنهى الله سبحانه عن الأماني الباطلة إذا كانت الأماني الباطلة تورث أهلها الحسد والبغي بغير الحق. وقال ابن عباس - ﵄ - في هذِه الآية: لا يتمنى الرجل يقول: ليت لي مال فلان وأهله، فنهاهم الله تعالى عن ذلك، وأمر عباده أن يسألوه من فضله (^٢).\nوسئل الحسن البصري: هل للرجل يرى الدار فتعجبه والدابة تعجبه فيقول: ليت لي هذِه الدار ليت لي هذِه الدابة؟ فقال الحسن: لا يصلح هذا. قيل له: فيقول ليت لي مثل هذِه الدار؟ فقال: ولا هذا. قيل له: إنا كنا لا نرى بأسًا بقوله: ليت لي مثل هذا. فقال الحسن: ألا ترى قوله تعالى: ﴿اللهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ﴾ [العنكبوت: ٦٢] أتدري ما يقدر له؟ ينظر إن كان خيرًا أن يبسطه له بسطه، وإن كان شرًا أن يمسكه عنه [أمسكه] (^٣). فتنطلق إلى شيء ينظر الله فيه أنه خير لك، فأمسكه عنك [فيسلك إياه] (^٤)، فلعلك لو أعطيت ذلك كان فيه هلكة في دينك ودنياك، ولكن إذا سألت فقل: اللهم إني أسألك من\n_________\n(^١) ليس في الأصل، وأثبتناه من \"شرح ابن بطال\".\n(^٢) انظر: \"شرح ابن بطال\" ٨/ ٢٩٠.\n(^٣) من \"شرح ابن بطال\" ويقتضيها السياق.\n(^٤) كذا بالأصل، ولا يناسب المعنى، وفي \"شرح ابن بطال\" (فتسأله إياه) وهو أنسب، انظر \"أسد الغابة\" ٣/ ٢٢٩ - ٣٣٣ (٢٩٣٢ - ٢٩٣٥، ٢٩٣٨).","vol":"32","page":630},{"text":"فضلك، فإن أعطاك أعطاك خيارًا، وإن أمسك عنك أمسك عنك خيارًا (^١).\nومعنى: نهيه - ﵇ - عن تمني الموت، فإن الله تعالى قد قدر الآجال فمتمني الموت غير راض بقضاء الله ولا مسلم لقضائه.\nوقد بين - ﵇ - ما للمحسن والمسيء في أن لا يتمنى الموت، وذلك أن يزداد المحسن من الخير ورجوع المسيء عن الشر، وذلك نظر من الله للعبد، وإحسان منه إليه خير له من تمنيه الموت (^٢). وقد تقدم في كتاب المرضي حيث يجوز تمني الموت، وحيث لا يجوز، والأحاديث المتعارضة في ذلك وبيان معانيها في باب: تمني الموت.\n_________\n(^١) روى معناه مختصرًا عن الحسن ابن أبي حاتم كما في \"الدر المنثور\" ٥/ ٢٧٧ - ٢٧٨.\n(^٢) \"شرح ابن بطال\" ٨/ ٢٩٠.","vol":"32","page":631},{"text":"<span data-type='title' id=toc-4283>٧ - باب قَوْلِ الرَّجُلِ: لَوْلَا اللهُ مَا اهْتَدَيْنَا</span>\n٧٢٣٦ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: كَانَ النَّبِيُّ - ﷺ - يَنْقُلُ مَعَنَا التُّرَابَ يَوْمَ الأَحْزَابِ، وَلَقَدْ رَأَيْتُهُ وَارَى التُّرَابُ بَيَاضَ بَطْنِهِ يَقُولُ: «لَوْلَا أَنْتَ مَا اهْتَدَيْنَا، وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا، فَأَنْزِلَنْ سَكِينَةً عَلَيْنَا، إِنَّ الأُلَى -وَرُبَّمَا قَالَ: المَلَا- قَدْ بَغَوْا عَلَيْنَا، إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا أَبَيْنَا\" يَرْفَعُ بِهَا صَوْتَهُ. [انظر: ٢٨٣٦ - مسلم: ١٨٠٣ - فتح: ١٣/ ٢٢٢]\nذكر فيه حديث البراء بن عازب - ﵄ - قال: كَانَ النَّبِيُّ - ﷺ - يَنْقُلُ مَعَنَا التُّرَابَ يَوْمَ الأَحْزَابِ، وَلَقَدْ رَأَيْتُهُ وَارَى التُّرَابُ بَيَاضَ بَطْنِهِ يَقُولُ: \"لَوْلَا الله مَا اهْتَدَيْنَا نَحْنُ، وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا، فَأَنْزِلَنْ سَكِينَةً عَلَيْنَا، إِنَّ الأُلَى -وَرُبَّمَا قَالَ: المَلَا- قَدْ بَغَوْا عَلَيْنَا، إِذَا أَرَادُوا فِتْنَةً أَبَيْنَا\" يَرْفَعُ بِهَا صَوْتَهُ.\nالشرح:\nالبراء بن عازب هذا هو ابن الحارث بن عدي الأنصاري الأوسي أبو عمارة غزا الخندق وافتتح الري سنة أربع وعشرين في قول أبي عمرو الشيباني وشهد مع علي الجمل وصفين والنهروان، نزل الكوفة وهو من الأفراد، مات بالكوفة أيام مصعب بن الزبير بعد السبعين (^١).\nو(لولا) لفظة يمتنع بها الشيء لوجود غيره، فوجود الهدى يمنع وقوع الضلال، وذلك من فضل الله بعباده، ولا يفعل العبد الطاعة ولا يجتنب المعصية إلا بقدر الله وقضائه على العبد.\n_________\n(^١) انظر ترجمته في \"معرفة الصحابة\" لأبي نعيم ١/ ٣٨٤ (٢٧٦)، و\"الاستيعاب\" ١/ ٢٣٩ (١٧٤).","vol":"32","page":632},{"text":"<span data-type='title' id=toc-4284>٨ - باب كَرَاهِيَةِ التَّمَنِّي لِقَاءَ الْعَدُوِّ</span>\nوَرَوَاهُ الأَعْرَجُ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٠٢٦]\n\n٧٢٣٧ - حَدَّثَنِي عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، حَدَّثَنَا أَبُو إِسْحَاقَ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ أَبِي النَّضْرِ -مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللهِ، وَكَانَ كَاتِبًا لَهُ- قَالَ: كَتَبَ إِلَيْهِ عَبْدُ اللهِ بْنُ أَبِي أَوْفَى فَقَرَأْتُهُ، فَإِذَا فِيهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، وَسَلُوا اللهَ الْعَافِيَةَ». [انظر: ٢٨١٨ - مسلم: ١٧٤١، ١٧٤٢ - فتح: ١٣/ ٢٢٢]\nثم ساقه من حديث عبد الله بن أبي أوفى - ﵄ - بلفظ: \"لَا تتَمَنَّوْا لِقَاءَ العَدُوِّ، وَسَلُوا اللهَ العَافِيَةَ\".\nوقد سلف هذا الباب في الجهاد (^١)، ومعناه: النهي عن تمني المكروهات، والتصدي للمحذورات، ولذلك سأل السلف العافية من الفتن والمحن؛ لأن الناس مختلفون في الصبر على البلاء.\nوعبد الله هذا هو عبد الله بن أبي أوفى علقمة بن خالد بن الحارث الأسلمي، بايع تحت الشجرة، وهو آخر الصحابة موتًا بالكوفة وهو من الأفراد (^٢).\n_________\n(^١) سلف برقم (١٥٦).\n(^٢) انظر ترجمته في \"الاستيعاب\" ٣/ ٧ (١٤٨٦)، و\"أسد الغابة\" ٣/ ٢٨٢ (٢٨٢٨).","vol":"32","page":633},{"text":"<span data-type='title' id=toc-4285>٩ - باب مَا يَجُوزُ مِنَ اللَّوْ</span>\nوَقَوْلِهِ تَعَالَى: ﴿لَوْ أَنَّ لِي بِكُمْ قُوَّةً …﴾ [هود: ٨٠]\n\n٧٢٣٨ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ قَالَ: ذَكَرَ ابْنُ عَبَّاسٍ المُتَلَاعِنَيْنِ، فَقَالَ عَبْدُ اللهِ بْنُ شَدَّادٍ: أَهِيَ الَّتِي قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ كُنْتُ رَاجِمًا امْرَأَةً مِنْ غَيْرِ بَيِّنَةٍ؟». قَالَ: لَا، تِلْكَ امْرَأَةٌ أَعْلَنَتْ. [انظر: ٥٣١٠ - مسلم: ١٤٩٧ - فتح: ١٣/ ٢٢٤]\n\n٧٢٣٩ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو: حَدَّثَنَا عَطَاءٌ قَالَ: أَعْتَمَ النَّبِيُّ - ﷺ - بِالْعِشَاءِ، فَخَرَجَ عُمَرُ فَقَالَ: الصَّلَاةَ يَا رَسُولَ اللهِ، رَقَدَ النِّسَاءُ وَالصِّبْيَانُ. فَخَرَجَ وَرَأْسُهُ يَقْطُرُ يَقُولُ: «لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي -أَوْ على النَّاسِ، وَقَالَ سُفْيَانُ أَيْضًا: عَلَى أُمَّتِي- لأَمَرْتُهُمْ بِالصَّلَاةِ هَذِهِ السَّاعَةَ». قَالَ ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ أَخَّرَ النَّبِيُّ - ﷺ - هَذِهِ الصَّلَاةَ فَجَاءَ عُمَرُ فَقَالَ: يَا رَسُولَ اللهِ، رَقَدَ النِّسَاءُ وَالْوِلْدَانُ. فَخَرَجَ وَهْوَ يَمْسَحُ الْمَاءَ عَنْ شِقِّهِ يَقُولُ: «إِنَّهُ لَلْوَقْتُ، لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي». وَقَالَ عَمْرٌو: حَدَّثَنَا عَطَاءٌ. لَيْسَ فِيهِ ابْنُ عَبَّاسٍ، أَمَّا عَمْرٌو فَقَالَ: رَأْسُهُ يَقْطُرُ. وَقَالَ ابْنُ جُرَيْجٍ: يَمْسَحُ الْمَاءَ عَنْ شِقِّهِ. وَقَالَ عَمْرٌو: لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي\". وَقَالَ ابْنُ جُرَيْجٍ: إِنَّهُ لَلْوَقْتُ، لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي.\nوَقَالَ إِبْرَاهِيمُ بْنُ الْمُنْذِرِ: حَدَّثَنَا مَعْنٌ، حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمٍ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٥٧١ - مسلم: ٦٤٢ - فتح: ١٣/ ٢٢٤]\n\n٧٢٤٠ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ جَعْفَرِ بْنِ رَبِيعَةَ، عَنْ عَبْدِ الرَّحْمَنِ، سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ بِالسِّوَاكِ» [انظر: ٨٨٧ - مسلم: ٢٥٢ - فتح: ١٣/ ٢٢٤]\n\n٧٢٤١ - حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا حُمَيْدٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ - قَالَ: وَاصَلَ النَّبِيُّ - ﷺ - آخِرَ الشَّهْرِ، وَوَاصَلَ أُنَاسٌ مِنَ النَّاسِ، فَبَلَغَ","vol":"32","page":634},{"text":"النَّبِيَّ - ﷺ - فَقَالَ: \"لَوْ مُدَّ بِيَ الشَّهْرُ لَوَاصَلْتُ وِصَالًا يَدَعُ المُتَعَمِّقُونَ تَعَمُّقَهُمْ،\nإِنِّي لَسْتُ مِثْلَكُمْ، إِنِّي أَظَلُّ يُطْعِمُنِي رَبِّي وَيَسْقِينِ». تَابَعَهُ سُلَيْمَانُ بْنُ مُغِيرَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٩٦١ - مسلم: ١١٠٤ - فتح: ١٣/ ٢٢٤]\n\n٧٢٤٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَعِيدَ بْنَ المُسَيَّبِ أَخْبَرَهُ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ. قَالُوا: فَإِنَّكَ تُوَاصِلُ. قَالَ: «أَيُّكُمْ مِثْلِي؟، إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِ». فَلَمَّا أَبَوْا أَنْ يَنْتَهُوا، وَاصَلَ بِهِمْ يَوْمًا ثُمَّ يَوْمًا، ثُمَّ رَأَوُا الْهِلَالَ، فَقَالَ: «لَوْ تَأَخَّرَ لَزِدْتُكُمْ». كَالْمُنَكِّلِ لَهُمْ. [انظر: ١٩٦٥ - مسلم: ١١٠٣ - فتح: ١٣/ ٢٢٥]\n\n٧٢٤٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، حَدَّثَنَا أَشْعَثُ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، عَنْ عَائِشَةَ قَالَتْ: سَأَلْتُ النَّبِيَّ - ﷺ - عَنِ الجَدْرِ أَمِنَ الْبَيْتِ؟ هُوَ قَالَ: «نَعَمْ». قُلْتُ: فَمَا لَهُمْ لَمْ يُدْخِلُوهُ فِي الْبَيْتِ؟ قَالَ: «إِنَّ قَوْمَكِ قَصَّرَتْ بِهِمُ النَّفَقَةُ». قُلْتُ: فَمَا شَأْنُ بَابِهِ مُرْتَفِعًا؟ قَالَ: «فَعَلَ ذَاكِ قَوْمُكِ؛ لِيُدْخِلُوا مَنْ شَاءُوا، وَيَمْنَعُوا مَنْ شَاءُوا، لَوْلَا أَنَّ قَوْمَكِ حَدِيثٌ عَهْدُهُمْ بِالْجَاهِلِيَّةِ فَأَخَافُ أَنْ تُنْكِرَ قُلُوبُهُمْ أَنْ أُدْخِلَ الْجَدْرَ فِي الْبَيْتِ، وَأَنْ أُلْصِقَ بَابَهُ فِي الأَرْضِ». [انظر: ١٢٦ - مسلم: ١٣٣٣ - فتح: ١٣/ ٢٢٥]\n\n٧٢٤٤ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْلَا الهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ وَادِيًا وَسَلَكَتِ الأَنْصَارُ - وَادِيًا أَوْ شِعْبًا لَسَلَكْتُ وَادِيَ الأَنْصَارِ أَوْ شِعْبَ الأَنْصَارِ»». [انظر: ٣٧٧٩ - فتح ١٣/ ٢٢٥].\n\n٧٢٤٥ - حَدَّثَنَا مُوسَى، حَدَّثَنَا وُهَيْبٌ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَوْلَا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ وَادِيًا أَوْ شِعْبًا، لَسَلَكْتُ وَادِيَ الأَنْصَارِ وَشِعْبَهَا». تَابَعَهُ","vol":"32","page":635},{"text":"أَبُو التَّيَّاحِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - فِي الشِّعْبِ. [انظر:٤٣٣٠ - مسلم:١٠٦١ - فتح: ١٣/ ٢٢٥].\nثم ساق حديث القاسم بن محمد، ذكر ابن عباس - ﵄ - المتلاعنين: فَقَالَ عَبْدُ اللهِ بْنُ شَدَّادٍ: أَهِيَ التِي قَالَ رَسُولُ اللهِ - ﷺ -: \"لَوْ كنْتُ رَاجِمًا امْرَأ عن غيرِ بَيِّنَةٍ؟ \". قَالَ: لَا، تِلْكَ امْرَأَةٌ أَعْلَنَتْ.\nوحديث عمرو، عن عطاء: أَعْتَمَ النَّبِيُّ - ﷺ - بِالْعِشَاءِ، فَخَرَجَ عُمَرُ - ﵁ - فَقَالَ: الصَّلَاةَ يَا رَسُولَ اللهِ ..... الحديث، وفيه: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي -أَوْ عَلَى النَّاسِ- لأَمَرْتُهُمْ بِالصَّلَاةِ هذِه السَّاعَةَ\". قَالَ ابن جُرَيْجٍ: عَنْ عَطَاءٍ، عَنِ ابن عَبَّاسٍ - ﵄ - أَخَّرَ النَّبِيُّ - ﷺ - هذِه الصَّلَاةَ ..... الحديث وفيه: \"لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي\". وَقَالَ عَمْرٌو: ثَنَا عَطَاءٌ. لَيْسَ فِيهِ ابن عَبَّاسٍ. ثم ساق اختلافهم\nوحديث أبي هريرة - ﵁ -: \"لَوْلَا أَنْ أَشُقَّ عَلَى أمَّتي لأَمَرْتُهُمْ بِالسِّوَاكِ\".\nثم قال: حَدَّثنَا عَيَّاشُ بْنُ الوَلِيدِ، -وهو بمثناه تحت وشين معجمة- وهو أبو الوليد الرقام من أفراده، وأما عياش بالموحدة والشين المعجمة ابن الوليد النرسي فاتفقا عليه - حَدَّثنَا عَبْدُ الأَعْلَي، حَدَّثنَا حُمَيْد، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ -: وَاصَلَ النَّبِيُ - ﷺ - … وفيه \"لَوْ مُدَّ بِيَ الشَّهْرُ لَوَاصَلْتُ (وصالًا) (^١) \".\nوهذا أخرجه مسلم في الصوم عن عاصم بن النضر، عن خالد بن الحارث، عن حميد به (^٢).\n_________\n(^١) ذكر فوق الكلمة علامة: (لا. إلى) للحذف.\n(^٢) مسلم (١١٠٤/ ٦٠) باب: النهي عن الوصال في الصوم.","vol":"32","page":636},{"text":"ثم قال: تَابَعَهُ سُلَيْمَانُ بْنُ مُغِيرَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ - ﵁ -، عَنِ رسول - ﷺ -.\nقلت: أخرجه مسلم في الصوم عن زهير بن حرب، عن أبي النضر، عن سليمان به (^١).\nحَدَّثنَا أَبُو اليَمَانِ، أَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابن شِهَاب، أَنَّ سَعِيدَ بْنَ المُسَيَّبِ أَخْبَرَهُ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: نَهَى رَسُولُ اللهِ - ﷺ - عَنِ الوِصَالِ .....\nوفي آخره: \"لَوْ تَأَخَّرَ لَزِدْتُكُمْ\".\nقال أبو مسعود الدمشقي: كذا أردف حديث الليث على حديث شعيب، ولم يقل في حديث شعيب عمن رواه، وإنما يرويه شعيب عن الزهري، عن أبي سلمة، عن أبي هريرة، وكذا رواه البخاري في كتاب: الصيام لم يقل عن سعيد بن المسيب (^٢).\nقال الجياني: هذا تنبيه حسن جدًا ويمكن أن يكون البخاري اكتفى بما ذكره في الصيام، لكن هذا النظم فيه إلباس (^٣). ثم ساق البخاري في الباب حديث عائشة - ﵂ -: \"لولا أن قومك حديث عهدهم بالجاهلية\".\nوحديث أَبِي هُرَيْرَةَ - ﵁ -: \"لَوْلَا الهِجْرَةُ لَكُنْتُ امْرَأ مِنَ الأَنْصَارِ\". وقد أسلفنا مدلول (لولا)، ونزل أحاديث الباب عليه.\n_________\n(^١) مسلم (١١٠٤/ ٥٩).\n(^٢) سلف برقم (١٩٦٥) باب: التنكيل لمن أكثر الوصال.\n(^٣) \"تقييد المهمل\" ٢/ ٧٥٥.","vol":"32","page":637},{"text":"وجواب (لو) في الآية (^١) محذوف، كأنه قال: لحلت بينكم وبين ما جئتم به من الفساد، وحذفه أبلغ؛ لأنه يحصر النفي ضروب المنع، فإن قلت: لم قال: ﴿أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ (٨٠)﴾ [هود: ٨٠] مع أنه يأوي إلى الله تعالى؟\nفالجواب: إنه إنما أراد العدة من الرجال، وإلا فله ركن وثيق مع معونة الله ونصره، وتضمنت الآية البيان عما يوجبه حال المحق إذا رأى منكرًا لا يمكنه إزالته مع التحسر على قوة أو معين على دفعه بحرصه على طاعة ربه وجزعه من معصيته، فامتنع من الانتقام من قومه؛ لامتناع من يعينه على ذلك.\nفصل:\n[وقوله: \"لو كنت راجمًا بغير بينة\"] (^٢).\nامتنع من رجم المرأة؛ لامتناع وجود البينة، وكذلك امتنع من معاقبتهم بالوصال؛ لامتناع امتداد الشهر، ومثله \"لو سلك [الناس] (^٣) واديًا لسلكت وادي الأنصار\".\nقال المهلب: وإنما قال ذلك تأنيسًا لهم؛ ليغبطهم بحالهم وإنها مرضية (عندهم) (^٤) وعند ربهم، لكنه امتنع من أن يساويهم في حالهم؛ لوجود الهجرة التي لا يمكنه تركها، وامتناعه من الأمر -فيما سلف- لوجود المشقة عليهم عند امتثالهم أمره.\n_________\n(^١) أي الآية التي في ترجمة الباب ﴿لَوْ أَنَّ لِي بِكُمْ قُوَّةً﴾.\n(^٢) ليست في الأصل، وأثبتناها من \"شرح ابن بطال\" ومنه ينقل المصنف.\n(^٣) ليست بالأصل.\n(^٤) كذا بالأصل، وفي \"شرح ابن بطال\": عنده.","vol":"32","page":638},{"text":"وقوله: \"لولا أن قومك .. \" إلى آخره، امتنع من هدمه وبنائه على قواعد إبراهيم من أجل الإنكار الحاصل لذلك.\nفإن قلت (^١): فقد روى ابن عيينة عن ابن عجلان، عن الأعرج، عن أبي هريرة - ﵁ - أنه - ﷺ - قال: \"احرص علي ما ينفعك، واستعن باللهِ ولا تعجز فإن أصابك شيء فلا تقل: لو أني فعلت كذا وكذا، ولكن قل: قدر الله وما شاء فعل، فإن لو تفتح عمل الشيطان\" (^٢).\nفنهى عن (لو) في هذا الحديث، وهو معارض لما جاء في إباحة (لو) من الكتاب والسنة المروية في ذلك.\nفالجواب: لا تعارض فالنهي عن (لو) معناه: لا تقل: إني لو فعلت كذا لكان [كذا] (^٣) علي القضاء والحتم، فإنه كائن لا محالة فأنت غير مضمر في نفسك شرط مشيئة الله، [هذا] (^٤) الذي نهى عنه؛ لأنه سبق في علم الله كل ما يناله المرء، قال تعالى: ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا﴾ [الحديد: ٥٧].\nفأما إذا كان قائله ممن (يوثق) (^٥) بأن الشرط إذا وجد لم يكن المشروط إلا بمشيئة الله، وإرادته فذلك هو الصحيح من القول.\nوقد قال الصديق - ﵁لرسول الله - ﷺوهو في الغار: لو أن أحدهم\n_________\n(^١) هو افتراض الطبري نقله عنه ابن بطال في \"شرحه\" ٨/ ٢٩٤، وما سيأتي كلامه.\n(^٢) رواه مسلم (٢٦٦٤) كتاب: القدر، باب: الأمر بالقوة وترك العجز.\n(^٣) ليست بالأصل، والمثبت من \"شرح ابن بطال\".\n(^٤) من \"شرح ابن بطال\".\n(^٥) كذا بالأصل، وفي \"شرح ابن بطال\" (يوقن).","vol":"32","page":639},{"text":"رفع قدمه أبصرنا، فقال: \"يا أبا بكر ما ظنك باثنين الله ثالثهما\" (^١). ولم ينكر ذلك عليه إذ كان عالمًا بمخرج كلامه، وأنه إنما قال ذلك على ما جرت به العادة، واستعمله الناس على الأغلب كونه عند وقوع السبب الذي ذكره، وإن كان قد كان جائزًا أن يرفع جميع المشركين الذين كانوا فوق الغار أقدامهم ثم ينظروا، فيحجب الله أبصارهم عن رسوله وعن صاحبه ولا يراهما منهم أحد، وكان جائزًا أن يحدث الله (غمًا) (^٢) في أبصارهم فلا يبصرونهما، مع أسباب غير ذلك كثيرة، وأن الصديق لم يقل ذلك إلا على إيمان (منهم) (^٣) بأنهم لو رفعوا أقدامهم لم يبصروه إلا أن يشاء الله، فهذا تفسير لهذا الحديث (وناف) (^٤) للتعارض في ذلك.\nآخر كتاب التمني بحمد الله ومَنِّه.\n_________\n(^١) سلف برقم (٣٦٥٣) كتاب: فضائل الصحابة، باب: مناقب المهاجرين.\n(^٢) كذا بالأصل وفي \"شرح ابن بطال\" (عمى).\n(^٣) كذا بالأصل، والصواب (منه) كما في \"شرح ابن بطال\".\n(^٤) رسمها في الأصل (واو) وعليها علامة استشكال، وأثبتنا ما في \"شرح ابن بطال\" ١٠/ ٢٩٣ - ٢٩٥.","vol":"32","page":640},{"text":"٩٥\nكتاب أخبار الآحاد","vol":"32","page":641},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4286>٩٥ - كِتَابُ أخَبْارِ الآحَادِ</span>\n<span data-type='title' id=toc-4287>١ - باب مَا جَاءَ فِي إِجَازَةِ خَبَرِ الوَاحِدِ الصَّدُوقِ فِي الأَذَانِ وَالصَّلَاةِ وَالصَّوْمِ وَالْفَرَائِضِ وَالأَحْكَامِ</span>\nوَقَوْلُ اللهِ -﷿-: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ﴾ إلي قوله ﴿يَحْذَرُونَ﴾ [التوبة: ١٢٢]. وَيُسَمَّى الرَّجُلُ طَائِفَةً، لِقَوْلِهِ تَعَالَى: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ [الحجرات: ٩]. فَلَوِ اقْتَتَلَ رَجُلَانِ دَخَلَه (^١) فِي مَعْنَى الآيَةِ. وَقَوْلُهُ تَعَالَى: ﴿إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا﴾. [الحجرات: ٦]. وَكَيْفَ بَعَثَ النَّبِيُّ - ﷺ - أُمَرَاءَهُ وَاحِدًا بَعْدَ وَاحِدٍ؟، فَإِنْ سَهَا أَحَدٌ مِنْهُمْ رُدَّ إِلَى السُّنَّةِ.\n\n٧٢٤٦ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ حَدَّثَنَا مَالِكٌ قَالَ: أَتَيْنَا النَّبِيَّ - ﷺ - وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ، فَأَقَمْنَا عِنْدَهُ عِشْرِينَ\n_________\n(^١) أشار في الهامش إلى أنه في نسخة: (دخلا).","vol":"32","page":643},{"text":"لَيْلَةً، وَكَانَ رَسُولُ اللهِ - ﷺ - رَفِيقًا، فَلَمَّا ظَنَّ أَنَّا قَدِ اشْتَهَيْنَا أَهْلَنَا -أَوْ قَدِ اشْتَقْنَا- سَأَلَنَا عَمَّنْ تَرَكْنَا بَعْدَنَا، فَأَخْبَرْنَاهُ، قَالَ: «ارْجِعُوا إِلَى أَهْلِيكُمْ، فَأَقِيمُوا فِيهِمْ، وَعَلِّمُوهُمْ، وَمُرُوهُمْ -وَذَكَرَ أَشْيَاءَ أَحْفَظُهَا أَوْ لَا أَحْفَظُهَا- وَصَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي، فَإِذَا حَضَرَتِ الصَّلَاةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ». [انظر: ٦٢٨ - مسلم: ٦٧٤ - فتح ١٣/ ٢٣١]\n\n٧٢٤٧ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنِ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ، عَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا يَمْنَعَنَّ أَحَدَكُمْ أَذَانُ بِلَالٍ مِنْ سَحُورِهِ، فَإِنَّهُ يُؤَذِّنُ - أَوْ قَالَ: يُنَادِي - لِيَرْجِعَ قَائِمَكُمْ وَيُنَبِّهَ نَائِمَكُمْ، وَلَيْسَ الْفَجْرُ أَنْ يَقُولَ هَكَذَا -وَجَمَعَ يَحْيَى كَفَّيْهِ- حَتَّى يَقُولَ هَكَذَا». وَمَدَّ يَحْيَى إِصْبَعَيْهِ السَّبَّابَتَيْنِ. [انظر: ٦٢١ - مسلم: ١٠٩٣ - فتح ١٣/ ٢٣١].\n\n٧٢٤٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ دِينَارٍ، سَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ بِلَالًا يُنَادِى بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى يُنَادِىَ ابْنُ أُمِّ مَكْتُومٍ». [انظر: ٦١٧ - مسلم: ١٠٩٢ - فتح ١٣/ ٢٣١].\n\n٧٢٤٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: صَلَّى بِنَا النَّبِيُّ - ﷺ - الظُّهْرَ خَمْسًا، فَقِيلَ: أَزِيدَ فِي الصَّلَاةِ؟ قَالَ: «وَمَا ذَاكَ؟». قَالُوا: صَلَّيْتَ خَمْسًا. فَسَجَدَ سَجْدَتَيْنِ بَعْدَ مَا سَلَّمَ. [انظر: ٤٠١ - مسلم: ٥٧٢ - فتح ١٣/ ٢٣١].\n\n٧٢٥٠ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - انْصَرَفَ مِنِ اثْنَتَيْنِ، فَقَالَ لَهُ ذُو الْيَدَيْنِ: أَقَصُرَتِ الصَّلَاةُ يَا رَسُولَ اللهِ، أَمْ نَسِيتَ؟ فَقَالَ: «أَصَدَقَ ذُو الْيَدَيْنِ؟». فَقَالَ النَّاسُ: نَعَمْ. فَقَامَ رَسُولُ اللهِ - ﷺ -\nفَصَلَّى رَكْعَتَيْنِ أُخْرَيَيْنِ، ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ، ثُمَّ سَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ، ثُمَّ كَبَّرَ، فَسَجَدَ مِثْلَ سُجُودِهِ، ثُمَّ رَفَعَ. [انظر: ٤٨٢ - مسلم: ٥٧٣ - فتح ١٣/ ٢٣١].","vol":"32","page":644},{"text":"٧٢٥١ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: بَيْنَا النَّاسُ بِقُبَاءٍ فِي صَلَاةِ الصُّبْحِ إِذْ جَاءَهُمْ آتٍ فَقَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - قَدْ أُنْزِلَ عَلَيْهِ اللَّيْلَةَ قُرْآنٌ، وَقَدْ أُمِرَ أَنْ يَسْتَقْبِلَ الكَعْبَةَ، فَاسْتَقْبِلُوهَا. وَكَانَتْ وُجُوهُهُمْ إِلَى الشَّأْمِ، فَاسْتَدَارُوا إِلَى الكَعْبَةِ. [انظر: ٤٠٣ - مسلم: ٥٢٦ - فتح ١٣/ ٢٣٢].\n\n٧٢٥٢ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنِ البَرَاءِ قَالَ: لَمَّا قَدِمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ صَلَّى نَحْوَ بَيْتِ الْمَقْدِسِ سِتَّةَ عَشَرَ، -أَوْ سَبْعَةَ عَشَرَ شَهْرًا-، وَكَانَ يُحِبُّ أَنْ يُوَجَّهَ إِلَى الْكَعْبَةِ، فَأَنْزَلَ اللهُ تَعَالَى: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا﴾ [البقرة: ١٤٤] فَوُجِّهَ نَحْوَ الْكَعْبَةِ، وَصَلَّى مَعَهُ رَجُلٌ الْعَصْرَ، ثُمَّ خَرَجَ فَمَرَّ عَلَى قَوْمٍ مِنَ الأَنْصَارِ، فَقَالَ هُوَ يَشْهَدُ أَنَّهُ صَلَّى مَعَ النَّبِيِّ - ﷺ -، وَأَنَّهُ قَدْ وُجِّهَ إِلَى الْكَعْبَةِ، فَانْحَرَفُوا وَهُمْ رُكُوعٌ فِي صَلَاةِ العَصْرِ. [انظر: ٤٠ - مسلم: ٥٢٥ - فتح ١٣/ ٢٣٢].\n\n٧٢٥٣ - حَدَّثَنِي يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: كُنْتُ أَسْقِي أَبَا طَلْحَةَ الأَنْصَارِيَّ، وَأَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ، وَأُبَيَّ بْنَ كَعْبٍ شَرَابًا مِنْ فَضِيخٍ -وَهْوَ تَمْرٌ- فَجَاءَهُمْ آتٍ فَقَالَ: إِنَّ الخَمْرَ قَدْ حُرِّمَتْ. فَقَالَ أَبُو طَلْحَةَ: يَا أَنَسُ قُمْ إِلَى هَذِهِ الْجِرَارِ فَاكْسِرْهَا، قَالَ أَنَسٌ: فَقُمْتُ إِلَى مِهْرَاسٍ لَنَا فَضَرَبْتُهَا بِأَسْفَلِهِ حَتَّى انْكَسَرَتْ. [انظر: ٢٤٦٢ - مسلم: ١٩٨٠ - فتح ١٣/ ٢٣٢].\n\n٧٢٥٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ صِلَة، عَنْ حُذَيْفَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ لأَهْلِ نَجْرَانَ: «لأَبْعَثَنَّ إِلَيْكُمْ رَجُلًا أَمِينًا حَقَّ أَمِينٍ». فَاسْتَشْرَفَ لَهَا أَصْحَابُ النَّبِيِّ - ﷺ -، فَبَعَثَ أَبَا عُبَيْدَةَ. [انظر: ٣٧٤٥ - مسلم: ٢٤٢ - فتح ١٣/ ٢٣٢].\n\n٧٢٥٥ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ خَالِدٍ، عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ - ﵁ - قَالَ النَّبِيُّ - ﷺ -: «لِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هَذِهِ الأُمَّةِ أَبُو عُبَيْدَةَ». [انظر:٣٧٤٤ -","vol":"32","page":645},{"text":"مسلم: ٢٤١٩ - فتح ١٣/ ٢٣٢].\n\n٧٢٥٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ عُمَرَ - ﵃ - قَالَ: وَكَانَ رَجُلٌ مِنَ الأَنْصَارِ إِذَا غَابَ عَنْ رَسُولِ اللهِ - ﷺ - وَشَهِدْتُهُ أَتَيْتُهُ بِمَا يَكُونُ مِنْ رَسُولِ اللهِ - ﷺ -، وَإِذَا غِبْتُ عَنْ رَسُولِ اللهِ - ﷺ - وَشَهِدَ أَتَانِي بِمَا يَكُونُ مِنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح ١٣/ ٢٣٢].\n\n٧٢٥٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ زُبَيْدٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - بَعَثَ جَيْشًا وَأَمَّرَ عَلَيْهِمْ رَجُلًا، فَأَوْقَدَ نَارًا وَقَالَ: ادْخُلُوهَا. فَأَرَادُوا أَنْ يَدْخُلُوهَا، وَقَالَ آخَرُونَ: إِنَّمَا فَرَرْنَا مِنْهَا، فَذَكَرُوا لِلنَّبِيِّ - ﷺ - فَقَالَ لِلَّذِينَ أَرَادُوا أَنْ يَدْخُلُوهَا: «لَوْ دَخَلُوهَا لَمْ يَزَالُوا فِيهَا إِلَى يَوْمِ الْقِيَامَةِ». وَقَالَ لِلآخَرِينَ: «لَا طَاعَةَ فِي مَعْصِيَةٍ، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ». [انظر: ٤٣٤٠ - مسلم: ١٨٤٠ - فتح ١٣/ ٢٣٣].\n٧٢٥٨، ٧٢٥٩ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ أَخْبَرَهُ، أَنَّ أَبَا هُرَيْرَةَ وَزَيْدَ بْنَ خَالِدٍ أَخْبَرَاهُ أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى النَّبِيِّ - ﷺ -. [انظر: ٢٣١٤، ٢٣١٥ - مسلم: ١٦٩٧، ١٦٩٨ - فتح ١٣/ ٢٣٣]\n\n٧٢٦٠ - وَحَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ أَبَا هُرَيْرَةَ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللهِ - ﷺ - إِذْ قَامَ رَجُلٌ مِنَ الأَعْرَابِ فَقَالَ: يَا رَسُولَ اللهِ، اقْضِ لِي بِكِتَابِ اللهِ. فَقَامَ خَصْمُهُ فَقَالَ: صَدَقَ يَا رَسُولَ اللهِ، اقْضِ لَهُ بِكِتَابِ اللهِ، وَأْذَنْ لِي. فَقَالَ لَهُ النَّبِيُّ - ﷺ -: «قُلْ». فَقَالَ: إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا -وَالْعَسِيفُ الأَجِيرُ- فَزَنَى بِامْرَأَتِهِ، فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي الرَّجْمَ، فَافْتَدَيْتُ مِنْهُ بِمِائَةٍ مِنَ الْغَنَمِ وَوَلِيدَةٍ، ثُمَّ سَأَلْتُ أَهْلَ الْعِلْمِ، فَأَخْبَرُونِي أَنَّ عَلَى امْرَأَتِهِ الرَّجْمَ، وَأَنَّمَا عَلَى ابْنِي جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ. فَقَالَ: «وَالَّذِي نَفْسِي","vol":"32","page":646},{"text":"بِيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ، أَمَّا الوَلِيدَةُ وَالْغَنَمُ فَرُدُّوهَا، وَأَمَّا ابْنُكَ فَعَلَيْهِ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَأَمَّا أَنْتَ يَا أُنَيْسُ -لِرَجُلٍ مِنْ أَسْلَمَ- فَاغْدُ عَلَى امْرَأَةِ هَذَا، فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا». فَغَدَا عَلَيْهَا أُنَيْسٌ، فَاعْتَرَفَتْ فَرَجَمَهَا. [انظر: ٢٣١٥ - مسلم: ١٦٩٧ - فتح ١٣/ ٢٣٣]\nالشرح:\nقال تعالى قبل هذِه الآية: ﴿مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ﴾ الآية [التوبة: ١٢٠]، قال قتادة: أمروا أن لا يتخلفوا عن رسول الله - ﷺ - إذا خرج بنفسه، فإذا وجه سرية تخلف بعضهم؛ ليسمعوا الوحي والأمر والنهي فيخبروا به من كان غائبًا، وقيل: كان الفرض في أول الإسلام أن ينفر الجميع ثم لما كثر المسلمون صار الجهاد فرضًا، ويبقى بعضهم لحفظ أمصارهم ومنع الأعداء منهم ولحفظ نبيه - عليه أفضل الصلاة والسلام -.\nفصل:\nوما جزم به من تسميةِ الرجلِ طائفةً، واستدلاله بالآية هو قول ابن عباس - ﵄ - وغيره.\nوقال عطاء: الطائفة الرجلان فصاعدًا (^١)، وقال مالك: الطائفة أربعة (^٢).\nوقال الزجاج: لا يجوز أن تكون الطائفة واحدًا؛ لأن معناها معنى الجماعة، والجماعة لا تكون لأقل من اثنين (^٣)، وقال ابن فارس وغيره\n_________\n(^١) رواه الطبري ٩/ ٢٥٩ (٢٥٧٣٤).\n(^٢) انظر: \"المنتقي\" ٧/ ١٤٦، وهو قول الشافعي، انظر: \"أحكام القرآن\" ١/ ٢٤٠.\n(^٣) انظر: \"زاد المسير\" ٦/ ٨.","vol":"32","page":647},{"text":"من أهل اللغة: الطائفة: القطعة من الشيء (^١)، ولا يمتنع إذًا أن يسمى الواحد طائفة.\nورؤي عن مجاهد في الآية المذكورة أنهما كانا رجلين (^٢)، والأشبه في معنى الآية الأخرى ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ﴾ [النور: ٢] أنها أكثر من واحد؛ لأن المراد بها الشهرة، وكذا طائفة التفقه.\nفصل:\nخبر الواحد واجب العمل به عند جماعة العلماء، ولا يحتاج إلى عدد محصور (^٣).\nوقيل: اثنان، وقيل: ثلاثة، وقيل: أربعة، وقيل: عشرون، وقيل: اثنا عشر، وقيل: ثمانون، والكل ضعيف.\nثم ساق البخاري في الباب أحاديث سلفت:\nأحدها: حديث مالك بن الحويرث السالف في الأذان وغيره. وفيه: ونحن شببة متقاربون، جمع شاب، مثل: سفرة.\nثانيها: حديث التيمي هو سليمان، عَنْ أَبِي عُثْمَانَ، عَنِ ابن مَسعُودٍ - ﵁ -، قَالَ: \"لَا يَمْنَعَنَّ أَحَدَكُمْ أَذَانُ بِلَالٍ مِنْ سَحُورِهِ، فَإِنَّهُ يُؤَذَنُ -أَوْ قَالَ: يُنَادِي- لِيَرْجِعَ قَائِمَكُمْ وَيُنبِّهَ نَائِمَكُمْ، وَلَيْسَ الفَجْرُ أَنْ يَقُولَ هَكَذَا -وَجَمَعَ يَحْيَى كَفَيْهِ- حَتَّى يَقُولَ هَكَذَا\". وَمَدَّ يَحْيَى إِصْبَعَيْهِ السَّبَّابَتَيْنِ.\nوقد سلف، وحديث ابن عمر - ﵄ - مثله، وسلف أيضًا\n_________\n(^١) \"مجمل اللغة\" ٢/ ٥٩٠.\n(^٢) رواه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٩٥، والذي في \"تفسير الطبري\" ١١/ ٣٨٨ (٣١٧٠٦) عن مجاهد أنهما الأوس والخزرج.\n(^٣) انظر: \"أحكام القرآن\" للجصاص ٣/ ٢٣٤ - ٢٣٥، \"الفصول في الأصول\" ٣/ ٨٢ - ٩٣، \"المستصفي\" ١١٧ - ١١٨.","vol":"32","page":648},{"text":"و(يرجع) بفتح أوله ثلاثي، وهو لغة القرآن، يقال: رجع بنفسه ورجعه غيره، ولغة هذيل: أرجعه.\nوالأصبع يذكر ويؤنث، وفيه عشر لغات سلفت، واقتصر ابن التين على خمسة.\nثالثها: حديث ابن مسعود في السهو وأنه - ﵇ - صَلَّى الظُّهْرَ خَمْسًا، فَقِيلَ: أَزِيدَ فِي الصَّلَاةِ؟ قَالَ: \"وَمَا ذَاكَ؟ \". قَالُوا: صَلَّيْتَ خَمْسًا. فَسَجَدَ سَجْدَتَيْنِ بَعْدَ مَا سَلَّمَ.\nرابعها: حديث أبي هريرة - ﵁ - في قصة ذي اليدين، ولا دلالة فيها لما بوب له من خبر الواحد؛ لأن المخبرين له جماعة، واستدل به على الشافعي أن [سجود السهو في] الزيادة بعد السلام (^١).\nخامسها: حديث ابن عمر - ﵄ - في التحول إلى القبلة، وهو أول ما نسخ من القرآن في قول ابن عباس، وكانت في الثانية في رجب وقيل في جمادى، وقد سلف واضحًا.\nسادسها: حديث البراء مثله، وقد يقال: إنه ليس من هذا الباب، وإنما هو خبر أتحف به قرائن؛ لأنهم وعدوا التحويل.\nسابعها: حديث أنس - ﵁ -: كُنْتُ أَسْقِي أَبَا طَلْحَةَ، وَأَبَا عُبَيْدَةَ، وَأُبَيَّ بْنَ كَعْبٍ شَرَابًا مِنْ فَضِيخٍ -وَهْوَ تَمرٌ- فَجَاءَهُمْ آتٍ فَقَالَ: إِنَّ الخَمْرَ قَدْ حُرَّمَتْ، .. الحديث.\nو(المهراس) المذكور فيه: حجر منقور يدق فيه، والهرس: الدق، ومنه سميت الهريسة.\n_________\n(^١) انظر: قول الشافعي \"الأم\" ٧/ ١٧٩ - ١٨٠، \"المجموع\" ٤/ ٧١ - ٧٢، \"طرح التثريب\" ٣/ ٢٠ - ٢٣.","vol":"32","page":649},{"text":"ثامنها: حديث حذيفة - ﵁ -: أَنَّه - ﷺ - قالَ لأَهْلِ نَجْرَانَ: \"لأَبْعَثَنَّ إِلَيْكُمْ رَجُلًا أَمِينًا حَقَّ أَمِينٍ\". فَاسْتَشْرَفَ لَهَا أَصْحَابُ رسول الله - ﷺ -، فَبَعَثَ أَبَا عُبَيْدَةَ.\nوحديث أنس - ﵁ -: \"لِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هذِه الأُمّةِ أَبُو عُبَيْدَةَ\".\nوحديث عمر - ﵁ -: كَانَ رَجُلٌ مِنَ الأَنْصَارِ إِذَا غَابَ عَنْ رَسُولِ اللهِ - ﷺ - وَشَهِدْتُهُ أَتَيْتُهُ بِمَا يَكُونُ مِنْ رَسُولِ اللهِﷺ -، وَإِذَا غِبْتُ عَنْ رَسُولِ اللهِ - ﷺ - أَتَانِي بِمَا يَكُونُ مِنْ رَسُولِ اللهِ - ﷺ -.\nوحديث علي - ﵁ - السالف قريبًا في أمر الأمير بدخول النار.\nوحديث أبي هريرة وزيد بن خالد الجهني أَخْبَرَاهُ أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى النَّبِيَّ - ﷺ -.\nثم ساقه من حديث أبي هريرة.\nوفيه رد على أبي حنيفة في نفي التغريب (^١)، ورد على من اعتبر تكرارالإقرار بالزنا، وقوله في حديث علي - ﵁ -: فأوقد نارًا، وَوَقَدْتُ النار وَوَقَدَتْ. قال ابن التين: ولم أره في كتب اللغة.\nوهذا الحديث ليس فيما بوب له أيضًا؛ لأنهم لم يطيعوه، والشارع قد بين لهم أنهم لو دخلوها ما زالوا فيها إلى يوم القيامة، وأبعد من قال: إنه كان يمزح في مقالته.\n_________\n(^١) انظر قول أبي حنيفة في \"المبسوط\" ٩/ ٤٤، \"الهداية\" ٢/ ٣٨٦.","vol":"32","page":650},{"text":"<span data-type='title' id=toc-4288>٢ - باب بَعْثِ الزُّبَيْرَ طَلِيعَةً وَحْدَهُ</span>\n٧٢٦١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابْنُ المُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ قَالَ: نَدَبَ النَّبِيُّ - ﷺالنَّاسَ يَوْمَ الخَنْدَقِ، فَانْتَدَبَ الزُّبَيْرُ، ثُمَّ نَدَبَهُمْ، فَانْتَدَبَ الزُّبَيْرُ، ثُمَّ نَدَبَهُمْ فَانْتَدَبَ الزُّبَيْرُ، فَقَالَ: «لِكُلِّ نَبِيٍّ حَوَارِيٌّ، وَحَوَارِيِّ الزُّبَيْرُ». قَالَ سُفْيَانُ: حَفِظْتُهُ مِنِ ابْنِ المُنْكَدِرِ. وَقَالَ لَهُ أَيُّوبُ: يَا أَبَا بَكْرٍ، حَدِّثْهُمْ عَنْ جَابِرٍ، فَإِنَّ القَوْمَ يُعْجِبُهُمْ أَنْ تُحَدِّثَهُمْ عَنْ جَابِرٍ. فَقَالَ فِي ذَلِكَ المَجْلِسِ: سَمِعْتُ جَابِرًا فَتَابَعَ بَيْنَ أَحَادِيثَ سَمِعْتُ جِابِرًا، قُلْتُ لِسُفْيَانَ: فَإِنَّ الثَّوْرِيَّ يَقُولُ: يَوْمَ قُرَيْظَةَ فَقَالَ: كَذَا حَفِظْتُهُ كَمَا أَنَّكَ جَالِسٌ يَوْمَ الخَنْدَقِ. قَالَ سُفْيَانُ: هُوَ يَوْمٌ وَاحِدٌ. وَتَبَسَّمَ سُفْيَانُ. [انظر: ٢٨٤٦ - مسلم: ٢٤١٥ - فتح ١٣/ ٢٣٩].\nذكر فيه حديث جابر - ﵁ -: نَدَبَ النَّبِيُّ - ﷺ - النَّاسَ يَوْمَ الخَنْدَقِ، فَانْتَدَبَ الزُّبَيْرُ، ثُمَّ نَدَبَهُمْ فانتدب الزبير، .. الحديث.\nوطليعة الجيش من يبعثه ليعلم أمر العدو، ويأتي به.\nومعنى (انتدب): دعاه فأجابه. والحواري: الناصر، وقيل: المفضل به المختص به، وقيل: أصله من الحواريين ناصري عيسى - ﵇ - كانوا يبيضون الثياب، كانوا أنصاره دون الناس قيل لكل ناصر. حواري نسبها بأولئك.\nقال الداودي: روى هذا الحديث عبد الله بن الزبير وهو ابن أربع سنين يوم الخندق.\nوقول سفيان: كان الثوري يقول يوم قريظة. أي: هذا اليوم الذي خرج فيه إلى بني قريظة، فقال: حفظته منه كما أنك جالس يوم الخندق، وقال سفيان: هو يوم واحد. وقريظة […] (^١) والخندق:\n_________\n(^١) كلمة غير واضحة بالأصل.","vol":"32","page":651},{"text":"كانت أيامًا، وقد سلف الاختلاف فيها.\nقال الشيخ أبو محمد في \"جامع مختصره\": كانت في شوال، ويقال: سنة خمس، ثم غزوة بني قريظة، وقال مالك: كانت سنة أربع، وانصرف لقريظة لأربع خلون من ذي الحجة.","vol":"32","page":652},{"text":"<span data-type='title' id=toc-4289>٣ - باب قَوْلِ اللهِ -﷿-: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾ [الأحزاب: ٥٣]. فَإِذَا أَذِنَ لَهُ وَاحِدٌ جَازَ</span>\n٧٢٦٢ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ أَبِي عُثْمَانَ، عَنْ أَبِي مُوسَى أَنَّ النَّبِيَّ - ﷺ - دَخَلَ حَائِطًا وَأَمَرَنِي بِحِفْظِ البَابِ، فَجَاءَ رَجُلٌ يَسْتَأْذِنُ، فَقَالَ: «ائْذَنْ لَهُ، وَبَشِّرْهُ بِالْجَنَّةِ». فَإِذَا أَبُو بَكْرٍ، ثُمَّ جَاءَ عُمَرُ فَقَالَ: «ائْذَنْ لَهُ، وَبَشِّرْهُ بِالْجَنَّةِ». ثُمَّ جَاءَ عُثْمَانُ فَقَالَ: «ائْذَنْ لَهُ، وَبَشِّرْهُ بِالْجَنَّةِ». [انظر: ٣٦٧٤ - مسلم: ٢٤٠٣ - فتح ١٣/ ٢٤٠].\n\n٧٢٦٣ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ يَحْيَى، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ سَمِعَ ابْنَ عَبَّاسٍ، عَنْ عُمَرَ - ﵃ - قَالَ: جِئْتُ فَإِذَا رَسُولُ اللهِ - ﷺ - فِي مَشْرُبَةٍ لَهُ، وَغُلَامٌ لِرَسُولِ اللهِ - ﷺ - أَسْوَدُ عَلَى رَأْسِ الدَّرَجَةِ، فَقُلْتُ: قُلْ: هَذَا عُمَرُ بْنُ الْخَطَّابِ، فَأَذِنَ لِي (^١). [انظر: ٨٩ - مسلم: ١٤٧٩ - فتح ١٣/ ٢٤٠].\n_________\n(^١) لم يذكر المصنف هذين الحديثين، وأدخل ترجمة هذا الباب في الباب الذي بعده، بعد أن حذف ترجمته.","vol":"32","page":653},{"text":"<span data-type='title' id=toc-4290>[٤ - باب: مَا كَانَ يَبْعَثُ النَّبِيُّ - ﷺ - مِنَ الأُمَرَاءِ وَالرُّسُلِ وَاحِدًا بَعْدَ وَاحِدٍ]</span>\nوَقَالَ ابْنُ عَبَّاسٍ - ﵄ - بَعَثَ النَّبِيُّ - ﷺ - دِحْيَةَ الكَلْبِيَّ\nبِكِتَابِهِ إِلَى عَظِيمِ بُصْرَى، أَنْ يَدْفَعَهُ إِلَى قَيْصَرَ. [انظر: ٧]\n\n٧٢٦٤ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنِي اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ أَنَّهُ قَالَ: أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ بِكِتَابِهِ إِلَى كِسْرَى، فَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ الْبَحْرَيْنِ، يَدْفَعُهُ عَظِيمُ الْبَحْرَيْنِ إِلَى كِسْرَى، فَلَمَّا قَرَأَهُ كِسْرَى مَزَّقَهُ، فَحَسِبْتُ أَنَّ ابْنَ الْمُسَيَّبِ قَالَ: فَدَعَا عَلَيْهِمْ رَسُولُ اللهِ - ﷺ - أَنْ يُمَزَّقُوا كُلَّ مُمَزَّقٍ. [انظر: ٦٤ - فتح ١٣/ ٢٤١].\n\n٧٢٦٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، حَدَّثَنَا سَلَمَةُ بْنُ الأَكْوَعِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ لِرَجُلٍ مِنْ أَسْلَمَ: «أَذِّنْ فِي قَوْمِكَ -أَوْ فِي النَّاسِ- يَوْمَ عَاشُورَاءَ أَنَّ مَنْ أَكَلَ فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ». [انظر: ١٩٢٤ - مسلم: ١١٣٥ - فتح ١٣/ ٢٤١]\nثم ذكر فيه حديث ابن عباس - ﵄ -: أنه - ﷺ - بَعَثَ بِكِتَابِهِ إلى كِسْرى، فَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ البَحْرَيْنِ، فدفعه إلى كِسْرى .. الحديث.\nوحديث سلمة بن الأكوع - ﵁ -: أنه - ﷺ - قَالَ لِرَجُلٍ مِنْ أَسْلَمَ: \"أَذِّنْ في النَّاسِ يَوْمَ عَاشُورَاءَ أَنَّ مَنْ أَكَلَ فَلْيُتمَّ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ\".\nوقد سلفا، وأسلفنا أيضًا أن قيصر اسم ملك الروم، وأن هرقل وكسرى اسم لملك الفرس، وذكرنا أسماء الملوك غيرهما.","vol":"32","page":654},{"text":"وفي حديث سلمة دلالة لمن لم يشترط التبييت ومن اشترطه قال بوجوب عاشوراء أجاب بأنهم معذورون لعدم علمهم إلا في تلك الساعة، وأخذ ابن حبيب بهذا الحديث في يوم عاشوراء (^١).\n_________\n(^١) انظر: \"النوادر والزيادات\" ٢/ ٨١، \"المنتقي\" ٢/ ٥٨.","vol":"32","page":655},{"text":"<span data-type='title' id=toc-4291>٥ - باب وَصَاةِ النَّبِيِّ - ﷺ - وُفُودَ الْعَرَبِ أَنْ يُبَلِّغُوا مَنْ وَرَاءَهُمْ</span>\nقَالَهُ مَالِكُ بْنُ الحُوَيْرِثِ - ﵁ -.\n\n٧٢٦٦ - حَدَّثَنَا عَلِيُّ بْنُ الجَعْدِ، أَخْبَرَنَا شُعْبَةُ. وَحَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا النَّضْرُ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ قَالَ: كَانَ ابْنُ عَبَّاسٍ يُقْعِدُنِي عَلَى سَرِيرِهِ فَقَالَ: إِنَّ وَفْدَ عَبْدِ الْقَيْسِ لَمَّا أَتَوْا رَسُولَ اللهِ - ﷺ - قَالَ: «مَنِ الْوَفْدُ؟». قَالُوا: رَبِيعَةُ. قَالَ: «مَرْحَبًا بِالْوَفْدِ وَالْقَوْمِ، غَيْرَ خَزَايَا وَلَا نَدَامَى». قَالُوا: يَا رَسُولَ اللهِ، إِنَّ بَيْنَنَا وَبَيْنَكَ كُفَّارَ مُضَرَ، فَمُرْنَا بِأَمْرٍ نَدْخُلُ بِهِ الجَنَّةَ، وَنُخْبِرُ بِهِ مَنْ وَرَاءَنَا. فَسَأَلُوا عَنِ الأَشْرِبَةِ، فَنَهَاهُمْ عَنْ أَرْبَعٍ، وَأَمَرَهُمْ بِأَرْبَعٍ: أَمَرَهُمْ بِالإِيمَانِ بِاللهِ، قَالَ: «هَلْ تَدْرُونَ مَا الإِيمَانُ بِاللهِ؟». قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «شَهَادَةُ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ\nمُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ - وَأَظُنُّ فِيهِ - صِيَامُ رَمَضَانَ، وَتُؤْتُوا مِنَ الْمَغَانِمِ الْخُمُسَ». وَنَهَاهُمْ عَنِ الدُّبَّاءِ، وَالْحَنْتَمِ، وَالْمُزَفَّتِ، وَالنَّقِيرِ، وَرُبَّمَا قَالَ: الْمُقَيَّرِ. قَالَ: «احْفَظُوهُنَّ، وَأَبْلِغُوهُنَّ مَنْ وَرَاءَكُمْ». [انظر: ٥٣ - مسلم: ١٧ - فتح ١٣/ ٢٤٢].\nالوصاة: بفتح الواو، قال الجوهري: تقول أوصيته ووصيته أيضًا توصية بمعنى، والاسم الوصاة (^١)، وضبطه بعضهم بكسرها، والوفد: جمع وافد (كصحب) (^٢) وصحب، وتاجر وتجر - ومعناه: الوارد.\nثم ساق حديث أبي جمرة، عن ابن عباس - ﵄ -، السالف بطوله فلا بأس أن ننبه على بعض ألفاظه لبعد عهده:\n_________\n(^١) \"الصحاح\" ٦/ ٢٥٢٥ مادة [وصي].\n(^٢) رسمت هكذا، والقياس: كصاحب.","vol":"32","page":656},{"text":"\"خزايا\": معناه أذلاء، جمع خزيان مثل: حيران وحيارى، وندامى: جمع نادم على غير قياس إتباعًا لخزايا؛ لأن فاعلًا لا يجمع على فعالي فجاء على الإتباع كقوله: \"ارجعن مأزورات غير مأجورات\" (^١) ولو أفرد لقال: موزورات؛ لأنه من ذوات الواو، وقال القزاز في \"جامعه\": يُقال في النادم ندمان، فعلى هذا الجمع جاز على الأصل لا الإتباع.\nوالدباء: جمع دباءة وهي القرعة، وفي \"جامع القزاز\"أنها مقصورة لغة.\nوالحنتم: جرار خضر كانت تحمل فيها الخمر إلى المدينة، قاله أبو عبيد (^٢)، وقال ابن حبيب: الحنتم: الجر وكل ما كان من فخار أبيض أو أخضر، وأنكره بعض العلماء، وقال: الحنتم ما طلي من الفخار بالحنتم المصنوع من الزجاج وغيره، وهو يعجل الشدة في الشراب وما لم يطل فليس كذلك.\nوالمقير أصله النخلة، وينقر جوفها ثم (يشدخ) (^٣) فيه الرطب والبسر، ثم يدعونه حتى يهدأ ثم يمرث، وروى ابن حبيب: أن مالكًا أرخص في الحنتم، وروى القاضي أبو محمد: المنع فيه على التحريم (^٤).\nوالنقير اختلف قول مالك فيه بالرخصة والكراهية (^٥)، والدباء والمزفت كره مالك نبيذهما، قال ابن حبيب: والتحليل أحب إلي (^٦).\n_________\n(^١) سبق تخريجه.\n(^٢) \"غريب الحديث\" ١/ ٣٠٥.\n(^٣) في الأصل: يسرع، ولعل الصواب ما أثبتناه.\n(^٤) \"المنتقى\" ٣/ ١٤٩.\n(^٥) المصدر السابق.\n(^٦) السابق ٣/ ١٤٨.","vol":"32","page":657},{"text":"واختلف في علة الانتباذ في هذِه الأسقية، فقيل خشية أن تسرع إليه الشدة فيشربه فيقع في المحظور، وقيل خشية إضاعة المال؛ لئلا تسرع إليه الشدة فيطرح، ووجه إجازة مالك الحديث: \"انتبذوا\" وكل مسكر حرام\" (^١).\n_________\n(^١) رواه النسائي ٨/ ٣١١، وابن ماجه (٣٤٠٥) من حديث بريدة: \"انتبذوا، واجتنبوا كل مسكر\" ورواه بنحوه مسلم (٩٧٧)، وأبو داود (٣٦٩٨).\nوله شاهد من حديث ابن مسعود رواه ابن ماجه (٣٤٠٦)، ومن حديث الرسيم رواه أحمد ٣/ ٤٨١.\nوقوله: \"كل مسكر حرام\" سلف من حديث أبي موسى برقم (٤٣٤٣).","vol":"32","page":658},{"text":"<span data-type='title' id=toc-4292>٦ - باب خَبَرِ المَرْأَةِ الوَاحِدَةِ</span>\n٧٢٦٧ - حَدَّثَنَا مُحَمَّدُ بْنُ الوَلِيدِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ تَوْبَةَ العَنْبَرِيِّ قَالَ: قَالَ لِي الشَّعْبِيُّ، أَرَأَيْتَ حَدِيثَ الحَسَنِ عَنِ النَّبِيِّ - ﷺ -؟ وَقَاعَدْتُ ابْنَ عُمَرَ قَرِيبًا مِنْ سَنَتَيْنِ أَوْ سَنَةٍ وَنِصْفٍ فَلَمْ أَسْمَعْهُ يُحَدِّثُ عَنِ النَّبِيِّ - ﷺ - غَيْرَ هَذَا قَالَ: كَانَ نَاسٌ مِنْ أَصْحَابِ النَّبِيِّ - ﷺ - فِيهِمْ سَعْدٌ فَذَهَبُوا يَأْكُلُونَ مِنْ لَحْمٍ، فَنَادَتْهُمُ امْرَأَةٌ\nمِنْ بَعْضِ أَزْوَاجِ النَّبِيِّ - ﷺ -: إِنَّهُ لَحْمُ ضَبٍّ فَأَمْسَكُوا، فَقَالَ رَسُولُ اللهِ - ﷺ -: «كُلُوا -أَوِ اطْعَمُوا- فَإِنَّهُ حَلَالٌ -أَوْ قَالَ: لَا بَأْسَ بِهِ. شَكَّ فِيهِ- وَلَكِنَّهُ لَيْسَ مِنْ طَعَامِي». [مسلم: ١٩٤٤ - فتح ١٣/ ٢٤٣].\nذكر فيه حديث ابن عمر - ﵄ - في الضب.\nوفيه: الإمساك على شك فيه حتى يتيقن أمره، وفي كتاب \"العين\": الضب كنيته أبو حسل دويبة تشبه الورل، قال: وتقول العرب: الضب قاضي الطير والبهائم، يقولون: إنها اجتمعت إليه أول ما خلق الله الإنسان، فوصفوة له، فقال: تصفون خلقًا يُنْزِل الطير من السماء، ويُخْرِج الحوت من الماء، فمن كان ذا جناح فليطر، ومن كان ذا مخلب فليحفر (^١).\nآخر خبر الواحد، ولله الحمد.\n_________\n(^١) \"العين\" ٧/ ١٤.","vol":"32","page":659},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4293>٩٦ - كِتَابُ الاعْتِصَامِ بِالكِتاب وَالسُّنَّةِ</span>\n٧٢٦٨ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ مِسْعَرٍ وَغَيْرِهِ، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: قَالَ رَجُلٌ مِنَ اليَهُودِ لِعُمَرَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ أَنَّ عَلَيْنَا نَزَلَتْ هَذِهِ الآيَةُ: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ الإِسْلَامَ دِينًا﴾ [المائدة: ٣] لَاتَّخَذْنَا ذَلِكَ اليَوْمَ عِيدًا. فَقَالَ عُمَرُ: إِنِّي لأَعْلَمُ أَيَّ يَوْمٍ نَزَلَتْ هَذِهِ الآيَةُ، نَزَلَتْ يَوْمَ عَرَفَةَ فِي يَوْمِ جُمُعَةٍ. سَمِعَ سُفْيَانُ مِنْ مِسْعَرٍ، وَمِسْعَرٌ قَيْسًا، وَقَيْسٌ طَارِقًا. [انظر: ٤٥ - مسلم: ٣٠١٧ - فتح ١٣/ ٢٤٥].\n\n٧٢٦٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّهُ سَمِعَ عُمَرَ الْغَدَ حِينَ بَايَعَ الْمُسْلِمُونَ أَبَا بَكْرٍ، وَاسْتَوَى عَلَى مِنْبَرِ رَسُولِ اللهِ - ﷺ - تَشَهَّدَ قَبْلَ أَبِي بَكْرٍ فَقَالَ: أَمَّا بَعْدُ، فَاخْتَارَ اللهُ لِرَسُولِهِ - ﷺ - الذِي عِنْدَهُ عَلَى الذِي عِنْدَكُمْ، وَهَذَا الكِتَابُ الذِي هَدَى اللهُ بِهِ رَسُولَكُمْ فَخُذُوا بِهِ تَهْتَدُوا، وَإِنَّمَا هَدَى اللهُ بِهِ رَسُولَهُ. [انظر: ٧٢١٩ - فتح ١٣/ ٢٤٥].\n\n٧٢٧٠ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، عَنْ خَالِدٍ، عَنْ عِكْرِمَة، عَنِ ابْنِ عَبَّاسٍ قَالَ: ضَمَّنِي إِلَيْهِ النَّبِيُّ - ﷺ - وَقَالَ: «اللَّهُمَّ عَلِّمْهُ الكِتَابَ». [انظر: ٧٥ -","vol":"33","page":9},{"text":"مسلم: ٢٤٧٧ - فتح ١٣/ ٢٤٥].\n\n٧٢٧١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ صَبَّاحٍ، حَدَّثَنَا مُعْتَمِرٌ قَالَ: سَمِعْتُ عَوْفًا، أَنَّ أَبَا الْمِنْهَالِ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا بَرْزَةَ قَالَ: إِنَّ اللهَ يُغْنِيكُمْ -أَوْ نَغَشَكُمْ- بِالإِسْلَامِ وَبِمُحَمَّدٍ - ﷺ -. [انظر: ٧١١٢ - فتح ١٣/ ٢٤٥].\n\n٧٢٧٢ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ كَتَبَ إِلَى عَبْدِ المَلِكِ بْنِ مَرْوَانَ يُبَايِعُهُ: وَأُقِرُّ بذلَكَ بِالسَّمْعِ وَالطَّاعَةِ عَلَى سُنَّةِ اللهِ وَسُنَّةِ رَسُولِهِ فِيمَا اسْتَطَعْتُ. [انظر: ٧٢٠٣ - فتح ١٣/ ٢٤٥].\nتقدمت غالب أحاديثه لننبه عليها، فنقول:\nذكر في الباب حديث سفيان عن مسعر وغيره، عَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: قَالَ رَجُل مِنَ اليَهُودِ لِعُمَرَ: يَاأَمِيرَ المُؤْمِنِينَ، لَوْ عَلَيْنَا نَزَلَتْ هذِه الآَيَةُ: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ [المائدة: ٣] لَاتَّخَذْنَا ذَلِكَ اليَوْمَ عِيدًا.\nفَقَالَ عُمَرُ: إِنِّي لأَعْلَمُ أَيَّ يَوْمٍ نَزَلَتْ هذِه الآَيَةُ، نَزَلَتْ يَوْمَ عَرَفَةَ فِي يَوْمِ جُمُعَةٍ. سَمِعَ سُفْيَانُ مسعرًا، وَمِسْعَر قَيْسًا، وَقَيْسٌ طَارِقًا.\nوحديث أنس بن مالك - ﵁أَنَّهُ سَمِعَ عُمَرَ - ﵁ - حِينَ بَايَعَ المُسْلِمُونَ أَبَا بَكْرٍ﵁ -، فَقَالَ: أَمَّا بَعْدُ، فَاخْتَارَ اللهُ لِرَسُولِهِ - ﷺ - الذِي عِنْدَهُ على الذِي عِنْدَكُمْ، وهدا الكِتَابُ الذِي هَدي اللهُ بِهِ رَسُولَكُمْ فَخُذُوا بِهِ تَهْتَدُوا لما هَدي اللهُ بِهِ رَسُولَهُ.\nوحديث ابن عباس - ﵄ - قَالَ: ضَمَّنِي إِلَيْهِ رسول الله - ﷺ -. وَقَالَ: \"اللَّهُمَّ عَلِّمْهُ الكِتَابَ\".\nوحديث أبي برزة قال: إِنَّ اللهَ نَعَشَكُمْ بِالإِسْلَامِ وَبِمُحَمَّدٍ - ﷺ -.\nوحديث ابن عمر - ﵄ -: أنه كَتَبَ إِلَي عَبْدِ المَلِكِ بْنِ مَرْوَانَ يُبَايِعُهُ: وَأُقِرُّ بِالسَّمْعِ وَالطَّاعَةِ عَلَى سُنَّةِ اللهِ وَسُنَّةِ رَسُولِهِ فِيمَا اسْتَطَعْتُ.","vol":"33","page":10},{"text":"الشرح:\nقيل معنى الآية: اليوم أكملت لكم دينكم بأن أهلكت عدوَّكم، وأظهرت دينكم على الدين كله، وقيل المعني: أكملت فوق ما تحتاجون إليه من الحلال والحرام في أمر دينكم، قال الداودي: في الآية تقديم وتأخير رضاه الإسلام منذ خلق الله تعالى الخلق، والواو لا توجب التقديم والتأخير، والاشتراك والرتبة، فأنزل الله علي نبيه جملًا فسر منها ما احتيج إليه، وما تأخر بيانه ولم ينزل في وقته فسره عند نزوله؛ قال تعالى: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ﴾ الآية [النساء: ٨٤].\nفصل:\nوكان تقديم عمر - ﵁ - في الكلام بين يدي الصديق الغد من وفاة رسول الله - ﷺ - ليذكر من فضائل أبي بكر - ﵁ - ما لم يمكن أن يذكره أبو بكر - ﵁ -.\nفصل:\nوقول ابن عباس - ﵄ -: (ضمني رسول الله - ﷺ -) فيه قبول الخبر إذا سمعه وهو صغير، وقوله: (يغنيكم -أو- نعشكم) وقيل: صوابه: نعشكم (^١)، وفي رواية: يغنيكم، وهو مطابق للتبويب، وقال الداودي: ذِكْره لحديث أبي برزة إنما ذكره لقبول خبر الواحد.\n_________\n(^١) جاء في هامش الأصل: قال ابن قرقول في \"المطالع\" نعشكم، أي: رفعكم. كذا في \"الاعتصام\" لابن السكن، وعند كافة الرواة: يغنيكم، وحكى المستملي، عن الفربري أنه قال هكذا وقع هنا، وإنما هو نعشكم، فلينظر في أصل البخاري.","vol":"33","page":11},{"text":"فصل:\nلا عصمة لأحد إلا في الكتاب والسنة والإجماع، والسنة: الطريقة، وقسمها ابن بطال إلى واجب وغيره، فالأول: ما كان تفسيرًا من رسول الله - ﷺ - لفرض الله، وكل ما أمر به أو نهي عنه أو فعله فهو سنة، ما لم يكن خاصًّا له.\nوالثاني: ما كان من فعله تطوعًا ولا يحرج أحد في تركه كإجابة المؤذن، وكقوله: \"لا تتخذوا الضيعة فترغبوا في الدنيا\" (^١).\nوأكثر الصحابة كان لهم ضياع، فدل علي أنه أدب منه نستعين به علي دفع الرغبة في الدنيا، ومثل ذلك مما أمر به تأديبًا لأمته بأكرم الأخلاق من غير أن يوجب ذلك عليهم، ومن ذلك ما فعله في خاصة نفسه من أمر الدنيا كاتخاذه لنعله قبالين، ولبسه النعال السبتية، وصبغه إزاره بالورس، وحبه القرع، وإعجابه بالطيب، وحبه من الشاة الذراع، ونومه على الشق الأيمن، وسرعته في المشي، وخروجه يوم الخميس في السفر، وقدومه منه في الضحى وشبه ذلك، فلم يسنه لأمته ولا دعاهم إليه، ومن تشبه به حبًّا له كان أقرب إلي ربه كفعل ابن عمر - ﵄ - في ذلك (^٢).\nوقال أبو بكر بن الطيب: ما كان من أفعاله بيانًا (لجملة) (^٣)\n_________\n(^١) رواه الترمذي (٢٣٢٨)، وأحمد ١/ ٣٧٧، والطيالسي ١/ ٢٩٧ (٣٧٧)، وأبو يعلى ٩/ ١٢٦ - ١٢٧ (٥٢٠٠)، وابن حبان ٢/ ٤٨٧ (٧١٠)، والحاكم ٤/ ٣٢٢. كلهم من حديث ابن مسعود، وحسنه الترمذي، وصححه الحاكم، والألباني في \"الصحيحة\" (١٢).\n(^٢) \"شرح ابن بطال\" ١٠/ ٣٢٨ - ٣٢٩.\n(^٣) كذا بالأصل، وبهامشها (بجبلة)، وفي \"شرح ابن بطال\": (لمجمل كالصلاة والصيام ..).","vol":"33","page":12},{"text":"فلا خلاف بين العلماءأنها على (الجملة) (^١).\nواختلفوا ما كان منها واقعًا موقع القرب لا على وجه البيان والامتثال لتمثيل أمر (ربه) (^٢) فقال مالك وأكثر أهل العراق: إنها على الوجوب إلا أن يمنع من ذلك دليل، وهو قول ابن سريج وابن خيران، وقال بعض أصحاب الشافعي: إنها على الندب وإن التأسي به مندوب إليه إلا أن يقوم دليل علي [وجوبها، وقال كثير من أهل الحجاز والعراق وأصحاب الشافعي: إنها على الوقف إلا أن يقوم دليل على] (^٣) كونها ندبًا أو مباحة أومحظورة (^٤). قال أبو بكر: وبهذا أقول (^٥).\nوقال ابن حزم في \"إحكامه\": أجمعوا كلهم إنسهم وجنهم في كل زمان ومكان علي أن السنة واجب اتباعها، (وأنه) (^٦) ما سنه رسول الله، ومن اتبع ما صح برواية الثقات مسندًا إلي رسول الله - ﷺ -، فقد اتبع السنة يقينا، ولزم الجماعة وهم أصحاب رسول الله - ﷺ -، والتابعون لهم بإحسان، ومن أتي بعدهم من الأئمة، وأن من اتبع أحدًا غير سيدنا رسول الله - ﷺ - فلم يتبع السنة ولا الجماعة (^٧).\n_________\n(^١) كذا بالأصل، وبهامشها (الجبلة)، وفي \"شرح ابن بطال\" (الوجوب) وهو الصواب.\n(^٢) كذا بالأصل، وفي \"شرح ابن بطال\" (لزمه).\n(^٣) ما بين المعقوفتين من \"شرح ابن بطال\" وسقط من الأصل ولا يستقيم الكلام بدونها.\n(^٤) انظر: \"أحكام القرآن\" للجصاص ٣/ ٥٢٣، عند تفسيره لقوله تعالى ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾، الفصول في الأصول\" ٣/ ٢١٢ - ٢١٥، \"المستصفى\" ٢٧٤ - ٢٧٧، \"البحر المحيط\" ٣/ ٢٥٩ - ٢٦٠.\n(^٥) انظر: \"شرح ابن بطال\" ١٠/ ٣٤٥ - ٣٤٦.\n(^٦) في \"الإحكام\" (وأنها).\n(^٧) في \"الإحكام\" ٤/ ٥٣٨.","vol":"33","page":13},{"text":"<span data-type='title' id=toc-4294>١ - باب قَوْلِه - ﷺ -: - «بُعِثْتُ بِجَوَامِعِ الْكَلِمِ»</span>\n٧٢٧٣ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «بُعِثْتُ بِجَوَامِعِ الْكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَبَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ، فَوُضِعَتْ فِي يَدِي». قَالَ أَبُو هُرَيْرَةَ: فَقَدْ ذَهَبَ رَسُولُ اللهِ - ﷺ - وَأَنْتُمْ تَلْغَثُونَهَا أَوْ تَرْغَثُونَهَا، أَوْ كَلِمَةً تُشْبِهُهَا. [انظر: ٢٩٧٧ - مسلم: ٥٢٣ - فتح ١٣/ ٢٤٧].\n\n٧٢٧٤ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا مِنَ الأَنْبِيَاءِ نَبِيٌّ إِلاَّ أُعْطِيَ مِنَ الآيَاتِ مَا مِثْلُهُ أُومِنَ -أَوْ آمَنَ- عَلَيْهِ البَشَرُ، وَإِنَّمَا كَانَ الذِي أُوتِيتُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنِّي أَكْثَرُهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ». [انظر: مسلم: ١٥٢ فتح ١٣/ ٢٤٧].\nذكر فيه حديث أبي هريرة -﵁ - قال النبي - ﷺ -: \"بُعِثْتُ بِجَوَامِعِ الكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَبَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ، فَوُضِعَتْ فِي يَدِي\". قَالَ أَبُو هُرَيْرَةَ: فَقَدْ ذَهَبَ رَسُولُ اللهِ - ﷺ - وَأَنْتُمْ تَلْغَثُونَهَا أَوْ تَرْغَثُونَهَا، أَوْ كَلِمَةً تُشْبِهُهَا.\nوعنه -﵁ - أيضًا، عن النبي - ﷺ - قال: \"مَا مِنَ الأَنْبِيَاءِ إِلَّا قد أُعْطِيَ مِنَ الآيَاتِ مَا مِثْلُهُ أُومِنَ -أَوْ آمَنَ- عَلَيْهِ البَشَرُ، وَإِنَّمَا كَانَ الذِي أُوتِيتُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أن أكون أَكْثَرَهُمْ تَابِعًا إِلَي يَوْمَ القِيَامَةِ\".\nالشرح:\nقال الجوهري: جوامع الكلم: القرآن جمع الله فيه من الألفاظ اليسيرة منه معاني كثيرة، قال عمر بن عبد العزيز: عجبت لمن لاحن","vol":"33","page":14},{"text":"الناس كيف لا يعرف جوامع الكلم (^١) أي: كيف لا يقصر على الوجيز وترك الفضول، قال الداودي: ومما آتاه الله من جوامع الكلم ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ﴾ [الأعراف: ١٩٩] فدخل في هذه جميع الأمر والنهي، وقبول الفرائض ومراعاتها، وكانت الأنبياء لا تطنب، وإنما تقول جملًا تؤدي بها ما أمرت به وتبلغ بها ما أرادت، وتوضح بها ما احتيج إلي إيضاحه.\nفصل:\n(\"آمن عليه البشر\"). أي: صدقت بتلك الآيات؛ لإعجازها لمن شهدها، كقلب العصا حية، وفرق البحر [لموسى] (^٢)، وكإبراء الأكمه والأبرص وإحياء الموتى لعيسي - ﵇ -.\n\"وكان الذي أعطيت أنا وحيًا أوحاه الله إليَّ\" فكان آية باقية دعي إلى الإتيان بمثله أهل التعاطي له، ومن نزل بلسانه، فعجزوا عنه ثم بقي آية ماثلة للعقول إلى من يأتي إلى يوم القيامة، يرون إعجاز الناس عنه رأي العين، والآيات التي أوتيها غيره من الأنبياء قبله رئي إعجازها في زمانهم، ثم لم تصحبهم إلا مدة حياتهم وانقطعت بوفاتهم، وكان القرآن باقيًا بعد نبينا تحدى الناس إلى الإتيان بمثله، ويعجزهم على مرور الأعصار، فكان آية باقية لكل من أتى؛ فلذلك رجا أن يكون أكثرهم تابعًا يوم القيامة، ثم إن الله -﷿- قد ضمن هذه الآية أن لا يدخلها الباطل إلا يوم القيامة بقوله: ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (٩)﴾ [الحجر: ٩] وضمن نبينا بقاء شريعته وإن ضيع بعضها [قوم] (^٣) بقوله: \"لا تزال طائفة من أمتي على الحق لا يضرهم من\n_________\n(^١) انظر: \"الصحاح\" ٦/ ٢١٩٤ مادة (لحن).\n(^٢) ليست بالأصل، والمثبت من \"شرح ابن بطال\".\n(^٣) ليست بالأصل، والمثبت من \"شرح ابن بطال\".","vol":"33","page":15},{"text":"خالفهم حتي يأتي أمر الله وهم علي ذلك\" (^١).\nفصل:\nمعني (تلغثونها): تأكلونها، يعني: الدنيا، من اللغث وهو طعام يغش بالشعير (^٢). و(ترغثونها): ترضعونها من: رغث الجدي أمة، إذا رضعها، ومنه حديث الصدقة: لا يؤخذ منها (الرُّبّى) (^٣) والماخض والرغوث (^٤).\nوقال ابن بطال: قوله: (وأنتم تلغثونها) أو ترغثونها. شك في أي الكلمتين قال - ﵇ - (^٥). فأما اللغث باللام فلم أجده فيما تصفحت من اللغة، وأما رغث بالراء والغين المعجمة المفتوحة فمعروف عندهم، يقال: رغثت كل أنثى ولدها، وأرغثته: أرضعته، فهي رغوث (^٦) كأنه قال: أنتم ترضعونها. كما قال عبد الله بن همام للنعمان بن بشير:\nوذموا لنا الدنيا وهم يرضعونها … أفاوبق حتى ما يدرُّ ثعل (^٧)\nوكذا قال الفراء وأبو عبد الملك أنها باللام فلا يعرف له معنى، وأما\n_________\n(^١) رواه مسلم (١٩٢٠) كتاب: الإمارة، باب: قوله - ﵇ - \"لا تزال طائفة … \"، وأبو داود (٤٢٥٢)، وأحمد ٥/ ٢٧٨. من حديث ثوبان.\n(^٢) في \"النهاية\" ٤/ ٢٥٦: من \"اللغيث\"وهو طعام يغلث بالشعير. وما في \"اللسان\" (لغث) يوافق ما ساقه المصنف.\n(^٣) رسمت في الأصل (ربا) غير منقوطة والمثبت من \"النهاية\".\n(^٤) لم أقف عليه مسندًا بهذا اللفظ إن ساقه علي أنه حديث مرفوع. ولكن وجدته كسياقة المصنف في \"النهاية\" ٢/ ٢٣٨ (رغث).\n(^٥) ليس من قول النبي - ﷺ - وإنما هو قول أبي هريرة وهم فيه ابن بطال وتبعه المصنف.\n(^٦) \"شرح بن بطال\" ١٠/ ٣٣٠.\n(^٧) في \"تهذيب اللغة\" ١/ ٤٨٢، \"لسان العرب\" ١/ ٤٨٤:\nأفاويق حتى ما يدر لها ثعل … وذموا لنا الدنيا وهم يرضعونها","vol":"33","page":16},{"text":"الراء فمعناه: ترضعونها، والرغث: الرضاع، وناقة رغوث، أي: غزيرة اللبن، وكذلك الشاة (^١).\nوكذلك قال: تنتثلونها. أي: تستخرجونها، قال أبو عبيد: النثل: ترك الشيء بمرة واحدة، يقال: أنثل ما في كنانته إذا صبها وتركها (^٢).\nوذكر ابن سيده أن اللغث: الطعام المخلوط بالشعير كالبغيث عن ثعلب (^٣) وفي \"المنتهى\" لأبي المعالي: لغث طعامه ولعثه، بالغين والعين إذا فرقه عن يعقوب، واللغيث ما بقي في المكوك من البر.\nقلت: فعلي هذا يكون معناه، وأنتم تأخذون الطعام فتفرقونه لمن تريدون بعد حوزكم إياه، ويكون أدخل في المعنى من الراء والعين التي ذكرها، وزعم بعض من تكلم علي هذا الحديث أنه رآه: تلعقوفها -بالعين والقاف- وهو متوجه.\nفصل:\n(\"مفاتيح خزائن الأرض\"). ما يفتح الله على أمته، و(خزائن) جمع خزانة، وهي الموضع الذي يخزن فيها سمي بذلك؛ لأنها من سبب المخزون، وقوله: \"ما مثله أومن\"، قال ابن التين: صوابه (آمن) ثلاثي، يقال: آمنته عل كذا وأتمنته، قال تعالى: ﴿مَا لَكَ لَا تَأْمَنَّا عَلَى يُوسُفَ﴾ [يوسف: ١١] وقال: ﴿مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ﴾ [آل عمران: ٧٥].\nالذي أوتيه الأنبياء: أوتي صالح الناقة، وإبراهيم برد النار عليه، وموسى الآيات البينات. وقد سلفت عل نمط آخر في كتاب العلم.\n_________\n(^١) \"اللسان\" ٣/ ١٦٨٠ (رغث).\n(^٢) انظر: \"اللسان\" ٧/ ٤٣٤١ (نثل).\n(^٣) \"المحكم\" ٥/ ٢٨٧.","vol":"33","page":17},{"text":"<span data-type='title' id=toc-4295>٢ - باب الاقْتِدَاءِ بِسُنَنِ رَسُولِ اللهِ - ﷺ </span>-\nوَقَوْلِ الله -﷿-: ﴿وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا﴾ [الفرقان: ٧٤] قَالَ: أَيِمَّةً نَقْتَدِى بِمَنْ قَبْلَنَا، وَيَقْتَدِي بِنَا مَنْ بَعْدَنَا. وَقَالَ ابْنُ عَوْنٍ: ثَلَاثٌ أُحِبُّهُنَّ لِنَفْسِيي وَلإِخْوَانِي: هَذِهِ السُّنَّةُ أَنْ يَتَعَلَّمُوهَا وَيَسْأَلُوا عَنْهَا، وَالْقُرْآنُ أَنْ يَتَفَهَّمُوهُ وَيَسْأَلُوا عَنْهُ، وَيَدَعُوا النَّاسَ إِلاَّ مِنْ خَيْرٍ.\n\n٧٢٧٥ - حَدَّثَنَا عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ وَاصِلٍ، عَنْ أَبِي وَائِلٍ قَالَ: جَلَسْتُ إِلَى شَيْبَةَ فِي هَذَا الْمَسْجِدِ، قَالَ: جَلَسَ إِلَيَّ عُمَرُ فِي مَجْلِسِكَ هَذَا فَقَالَ: هَمَمْتُ أَنْ لَا أَدَعَ فِيهَا صَفْرَاءَ وَلَا بَيْضَاءَ إِلاَّ قَسَمْتُهَا بَيْنَ المُسْلِمِينَ. قُلْتُ: مَا أَنْتَ بِفَاعِلٍ. قَالَ: لِمَ؟ قُلْتُ: لَمْ يَفْعَلْهُ صَاحِبَاكَ قَالَ هُمَا المَرْآنِ يُقْتَدَى بِهِمَا. [انظر: ١٥٩٤ - فتح ١٣/ ٢٤٩].\n\n٧٢٧٦ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَأَلْتُ الأَعْمَشَ، فَقَالَ عَنْ زَيْدِ بْنِ وَهْبٍ: سَمِعْتُ حُذَيْفَةَ يَقُولُ: حَدَّثَنَا رَسُولُ اللهِ - ﷺ -: «أَنَّ الأَمَانَةَ نَزَلَتْ مِنَ السَّمَاءِ فِي جَذْرِ قُلُوبِ الرِّجَالِ، وَنَزَلَ الْقُرْآنُ فَقَرَءُوا الْقُرْآنَ وَعَلِمُوا مِنَ السُّنَّةِ». [انظر: ٦٤٩٧ - مسلم: ١٤٣ - فتح ١٣/ ٢٤٩].\n\n٧٢٧٧ - حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا عَمْرُو بْنُ مُرَّةَ، سَمِعْتُ مُرَّةَ الْهَمْدَانِيَّ يَقُولُ: قَالَ عَبْدُ اللهِ: إِنَّ أَحْسَنَ الْحَدِيثِ كِتَابُ اللهِ، وَأَحْسَنَ الْهَدْيِ هَدْيُ مُحَمَّدٍ - ﷺ -، وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا، وَإِنَّ مَا تُوعَدُونَ لآتٍ وَمَا أَنْتُمْ بِمُعْجِزِينَ. [انظر: ٦٠٩٨ - فتح ١٣/ ٢٤٩].\n٧٢٧٨، ٧٢٧٩ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ عُبَيْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ قَالَ: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - فَقَالَ: «لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ». [انظر: ٢٣١٤، ٢٣١٥ - مسلم: ١٦٩٧، ١٦٩٨ - فتح ١٣/ ٢٤٩].","vol":"33","page":18},{"text":"٧٢٨٠ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ، عَنْ عَطَاءِ ابْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «كُلُّ أُمَّتِي يَدْخُلُونَ الجَنَّةَ إِلاَّ مَنْ أَبَى». قَالُوا: يَا رَسُولَ اللهِ، وَمَنْ يَأْبَى؟ قَالَ: «مَنْ أَطَاعَنِي دَخَلَ الجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى». [فتح ١٣/ ٢٤٩].\n\n٧٢٨١ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبَادَةَ، أَخْبَرَنَا يَزِيدُ، حَدَّثَنَا سَلِيمُ بْنُ حَيَّانَ -وَأَثْنَى عَلَيْهِ- حَدَّثَنَا سَعِيدُ بْنُ مِينَاءَ، حَدَّثَنَا -أَوْ سَمِعْتُ- جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: جَاءَتْ مَلَائِكَةٌ إِلَى النَّبِيِّ - ﷺ - وَهْوَ نَائِمٌ، فَقَالَ بَعْضُهُمْ: إِنَّهُ نَائِمٌ. وَقَالَ بَعْضُهُمْ: إِنَّ العَيْنَ نَائِمَةٌ وَالْقَلْبَ يَقْظَانُ. فَقَالُوا: إِنَّ لِصَاحِبِكُمْ هَذَا مَثَلًا، فَاضْرِبُوا لَهُ مَثَلًا. فَقَالَ بَعْضُهُمْ: إِنَّهُ نَائِمٌ. وَقَالَ بَعْضُهُمْ: إِنَّ الْعَيْنَ نَائِمَةٌ وَالْقَلْبَ يَقْظَانُ. فَقَالُوا: مَثَلُهُ كَمَثَلِ رَجُلٍ بَنَى دَارًا، وَجَعَلَ فِيهَا مَأْدُبَةً وَبَعَثَ دَاعِيًا، فَمَنْ أَجَابَ الدَّاعِيَ دَخَلَ الدَّارَ وَأَكَلَ مِنَ الْمَأْدُبَةِ، وَمَنْ لَمْ يُجِبِ الدَّاعِيَ لَمْ يَدْخُلِ الدَّارَ وَلَمْ يَأْكُلْ مِنَ الْمَأْدُبَةِ. فَقَالُوا: أَوِّلُوهَا لَهُ يَفْقَهْهَا فَقَالَ بَعْضُهُمْ: إِنَّهُ نَائِمٌ. وَقَالَ بَعْضُهُمْ: إِنَّ الْعَيْنَ نَائِمَةٌ وَالْقَلْبَ يَقْظَانُ. فَقَالُوا: فَالدَّارُ الجَنَّةُ، وَالدَّاعِي مُحَمَّدٌ - ﷺ -، فَمَنْ أَطَاعَ مُحَمَّدًا - ﷺ - فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَى مُحَمَّدًا - ﷺ - فَقَدْ عَصَى اللهَ، وَمُحَمَّدٌ - ﷺ - فَرْقٌ بَيْنَ النَّاسِ.\nتَابَعَهُ قُتَيْبَةُ عَنْ لَيْثٍ عَنْ خَالِدٍ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ جَابِرٍ خَرَجَ عَلَيْنَا النَّبِيُّ - ﷺ -. [فتح ١٣/ ٢٤٩].\n\n٧٢٨٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامٍ، عَنْ حُذَيْفَةَ قَالَ: يَا مَعْشَرَ الْقُرَّاءِ، اسْتَقِيمُوا، فَقَدْ سُبِقْتُمْ سَبْقًا بَعِيدًا، فَإِنْ أَخَذْتُمْ يَمِينًا وَشِمَالًا، لَقَدْ ضَلَلْتُمْ ضَلَالًا بَعِيدًا. [فتح ١٣/ ٢٥٠].\n\n٧٢٨٣ - حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمًا فَقَالَ: يَا قَوْمِ، إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ، فَالنَّجَاءَ. فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا، فَانْطَلَقُوا عَلَى مَهَلِهِمْ فَنَجَوْا، وَكَذَّبَتْ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ،","vol":"33","page":19},{"text":"فَصَبَّحَهُمُ الْجَيْشُ، فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي، فَاتَّبَعَ مَا جِئْتُ بِهِ، وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ بِمَا جِئْتُ بِهِ مِنَ الحَقِّ». [انظر: ٦٤٨٢ - مسلم: ٢٢٨٣ - فتح ١٣/ ٢٥٠].\n٧٢٨٤، ٧٢٨٥ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ عُقَيْلٍ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: لَمَّا تُوُفِّيَ رَسُولُ اللهِ - ﷺ - وَاسْتُخْلِفَ أَبُو بَكْرٍ بَعْدَهُ، وَكَفَرَ مَنْ كَفَرَ مِنَ العَرَبِ، قَالَ عُمَرُ لأَبِي بَكْرٍ: كَيْفَ تُقَاتِلُ النَّاسَ، وَقَدْ قَالَ رَسُولُ اللهِ - ﷺ -: «أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إِلَهَ إِلاَّ اللهُ. فَمَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ»؟!. فَقَالَ: وَاللهِ لأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ، فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ، وَاللهِ لَوْ مَنَعُونِي عِقَالًا كَانُوا يُؤَدُّونَهُ إِلَى رَسُولِ اللهِ - ﷺ - لَقَاتَلْتُهُمْ عَلَى مَنْعِهِ. فَقَالَ عُمَرُ: فَوَاللهِ مَا هُوَ إِلاَّ أَنْ رَأَيْتُ اللهَ قَدْ شَرَحَ صَدْرَ أَبِي بَكْرٍ لِلْقِتَالِ، فَعَرَفْتُ أَنَّهُ الحَقُّ.\nقَالَ ابْنُ بُكَيْرٍ وَعَبْدُ اللهِ، عَنِ اللَّيْثِ: عَنَاقًا. وَهْوَ أَصَحُّ. [انظر: ١٣٩٩، ١٤٠٠ - مسلم:٢٠ - فتح ١٣/ ٢٥٠].\n\n٧٢٨٦ - حَدَّثَنِي إِسْمَاعِيلُ، حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ - ﵄ - قَالَ: قَدِمَ عُيَيْنَةُ بْنُ حِصْنِ- بْنِ حُذَيْفَةَ بْنِ بَدْرٍ فَنَزَلَ عَلَى ابْنِ أَخِيهِ الْحُرِّ بْنِ قَيْسِ بْنِ حِصْنٍ، وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمَرُ، وَكَانَ الْقُرَّاءُ أَصْحَابَ مَجْلِسِ عُمَرَ وَمُشَاوَرَتِهِ كُهُولًا كَانُوا أَوْ شُبَّانًا -فَقَالَ عُيَيْنَةُ لاِبْنِ أَخِيهِ: يَا ابْنَ أَخِي، هَلْ لَكَ وَجْهٌ عِنْدَ هَذَا الأَمِيرِ فَتَسْتَأْذِنَ لِي عَلَيْهِ؟ قَالَ: سَأَسْتَأْذِنُ لَكَ عَلَيْهِ. قَالَ ابْنُ عَبَّاسٍ: فَاسْتَأْذَنَ لِعُيَيْنَةَ، فَلَمَّا دَخَلَ قَالَ: يَا ابْنَ الخَطَّابِ، وَاللهِ مَا تُعْطِينَا الجَزْلَ، وَمَا تَحْكُمُ بَيْنَنَا بِالْعَدْلِ. فَغَضِبَ عُمَرُ حَتَّى هَمَّ بِأَنْ يَقَعَ بِهِ، فَقَالَ الحُرُّ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ اللهَ تَعَالَى قَالَ لِنَبِيِّهِ - ﷺ -: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (١٩٩)﴾ [الأعراف: ١٩٩] وَإِنَّ هَذَا مِنَ الجَاهِلِينَ. فَوَاللهِ مَا جَاوَزَهَا عُمَرُ حِينَ تَلَاهَا عَلَيْهِ، وَكَانَ","vol":"33","page":20},{"text":"وَقَّافًا عِنْدَ كِتَابِ اللهِ. [انظر: ٤٦٤٢ - فتح ١٣/ ٢٥٠].\n\n٧٢٨٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ فَاطِمَةَ بِنْتِ المُنْذِرِ، عَنْ أَسْمَاءَ ابْنَةِ أَبِي بَكْرٍ - ﵄ - أَنَّهَا قَالَتْ: أَتَيْتُ عَائِشَةَ حِينَ خَسَفَتِ الشَّمْسُ، وَالنَّاسُ قِيَامٌ وَهْيَ قَائِمَةٌ تُصَلِّي فَقُلْتُ: مَا لِلنَّاسِ؟ فَأَشَارَتْ بِيَدِهَا نَحْوَ السَّمَاءِ فَقَالَتْ: سُبْحَانَ اللهِ! فَقُلْتُ: آيَةٌ؟. قَالَتْ بِرَأْسِهَا أَنْ نَعَمْ. فَلَمَّا انْصَرَفَ رَسُولُ اللهِ - ﷺ - حَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: «مَا مِنْ شَيْءٍ لَمْ أَرَهُ إِلاَّ وَقَدْ رَأَيْتُهُ فِي مَقَامِي، حَتَّى الجَنَّةَ وَالنَّارَ، وَأُوحِيَ إِلَيَّ أَنَّكُمْ تُفْتَنُونَ فِي الْقُبُورِ قَرِيبًا مِنْ فِتْنَةِ الدَّجَّالِ، فَأَمَّا الْمُؤْمِنُ -أَوِ الْمُسْلِمُ، لَا أَدْرِي أَيَّ ذَلِكَ قَالَتْ أَسْمَاءُ- فَيَقُولُ: مُحَمَّدٌ جَاءَنَا بِالْبَيِّنَاتِ، فَأَجَبْنَا وَآمَنَّا. فَيُقَالُ: نَمْ صَالِحًا، عَلِمْنَا أَنَّكَ مُوقِنٌ. وَأَمَّا المُنَافِقُ -أَوِ المُرْتَابُ، لَا أَدْرِي أَيَّ ذَلِكَ قَالَتْ أَسْمَاءُ- فَيَقُولُ: لَا أَدْرِي، سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ». [انظر:٨٦ - مسلم: ٩٠٥ - فتح ١٣/ ٢٥١].\n\n٧٢٨٨ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «دَعُونِي مَا تَرَكْتُكُمْ، إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِسُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ، فَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَاجْتَنِبُوهُ، وَإِذَا أَمَرْتُكُمْ بِأَمْرٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ». [مسلم: ١٣٣٧ م - فتح ١٣/ ٢٥١].\nوَقَالَ ابن عَوْنٍ: ثَلَاثٌ أُحِبُّهُنَّ لِنَفْسِي وَلإِخْوَانِي: هذِه السُّنَّةُ أَنْ يَتَعَلَّمُوهَا ويَسْأَلُوا عَنْهَا، وَالْقُرْآنُ أَنْ يَتَفَهَّمُوهُ وَيَسْأَلُوا عَنْهُ، وَيَدَعُوا النَّاسَ إِلَّا مِنْ خَيْرٍ.\nوهذا أخرجه اللالكائي في \"سننه الكبير\" من حديث القعنبي عن حماد بن زيد عنه.\nثم ساق البخاري أحاديث:\nأحدها: حديث أبي وائل قال: جَلَسْتُ إِلَى شَيْبَةَ فِي هذا المَسْجِدِ، فَقَالَ: جَلَسَ إِلَيَّ عُمَرُ - ﵁ - فِي مَجْلِسِكَ هذا فَقَالَ: هَمَمْتُ أَنْ لَا أَدَعَ فِيهَا","vol":"33","page":21},{"text":"صَفْرَاءَ وَلَا بَيْضَاءَ إِلَّا قَسَمْتُهَا بَيْنَ المُسْلِمِينَ. قُلْتُ: مَا أَنْتَ بِفَاعِلٍ. قَالَ: لِمَ؟ قُلْتُ: لَمْ يَفْعَلْهُ صَاحِبَاكَ، قَالَ: هُمَا المَرْآنِ يُقْتَدى بِهِمَا.\nثانيها: حديث حذيفة - ﵁ -: \"أَنَّ الأَمَانَةَ نَزَلَتْ مِنَ السَّمَاءِ فِي جَذْرِ قُلُوبِ الرِّجَالِ، وَنَزَلَ القُرآنُ فَقَرَءُوا القُرْآنَ وَعَلِمُوا مِنَ السُّنَّةِ\".\nثالثها: حديث مُرَّة الهَمْدَانِيِّ قال عَبْدُ اللهِ: إِنَّ أَحْسَنَ الحَدِيثِ كِتَابُ اللهِ، وَأَحْسَنَ الهَدْي هَدْيُ مُحَمَّدٍ - ﷺ -، وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا، وإِنَّ مَا تُوعَدُونَ لآتٍ وَمَا أَنتُمْ بِمُعْجِزِينَ.\nرابعها: حديث أبي هريرة﵁ - قَالَ (^١): كُنَّا عِنْدَ النَّبِيِّ - ﷺ - فقَالَ: \"لأَقْضيَنَّ بَيْنَكُمَا بِكِتَابِ اللهِ\".\nخامسها: حديث أبي هريرة - ﵁ -: قَالَ رسول الله - ﷺ -: \"كُلُّ أُمَّتِي يَدْخُلُونَ الجَنَّةَ إِلَّا مَنْ أَبَى\". قيل: يَا رَسُولَ اللهِ، وَمَنْ يَأْبَى؟ قَالَ: \"مَنْ أَطَاعَنِي دَخَلَ الجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَي\".\nسادسها: حديث جابر بن عبد الله - ﵄ -. أخرجه عن مُحَمَّدِ بْنِ عَبَادَةَ، ثنا يَزِيدُ، ثَنَا سلِيم بْنُ حَيَّانَ -وَأَثْنَى عَلَيْهِ- أنا سَعِيدُ بْنُ مِينَاءَ، عنه قال: جَاءَتْ مَلَائِكَةٌ إِلَى رسول الله - ﷺ - وهْوَ نَائِمٌ، فَقَالَ بَعْضُهُمْ: إِنَّهُ نَائِمٌ. وَقَالَ بَعْضهُمْ: إِنَّ العَيْنَ نَائِمَةٌ وَالْقَلْبَ يَقْظَانُ .. الحديث\nثم قال: تَابَعَهُ قُتَيْبَةُ، عَنْ لَيْثٍ، عَنْ خَالِدٍ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ جَابِرٍ - ﵁ -: قال خَرَج عَلَيْنَا رسول الله - ﷺ -.\nسابعها: حديث حذيفة - ﵁ - قال: يَا مَعْشَرَ القُرَّاءِ، اسْتَقِيمُوا، فَقَدْ سُبِقْتُمْ سَبْقًا بَعِيدًا، فَإِنْ أَخَذْتُمْ يَمِينًا وَشِمَالًا، لَقَدْ ضَلَلْتُمْ ضَلَالًا بَعِيدًا.\n_________\n(^١) وقع بعدها بالأصل (أنا وزيد بن خالد) وعليها علامة حذف (لا - إلي).","vol":"33","page":22},{"text":"ثامنها: حديث أبي موسي - ﵁ -: \"أَنَا النَّذِيرُ العُرْيَانُ\". وقد سلف.\nتاسعها: حديث أبي هريرة - ﵁ -: في قوله: لَوْ مَنَعُونِي عِقَالًا. ذكره عن قتيبة، ثَنَا الليْثٌ، عَنْ عُقَيْلٍ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنْه. وَقَالَ ابن بُكَيْرٍ وَعَبْدُ اللهِ، عَنِ الليثِ، عن عقيل: عَنَاقًا. وَهْوَ أَصَحُّ.\nالعاشر: حديث ابن عباس - ﵄ -: قَدِمَ عُيَيْنَةُ بْنُ حِصْنِ بْنِ بدْرٍ فَنَزَلَ عَلَى ابن أَخِيهِ الحُرِّ بْنِ قَيْسِ، الحديث. وفي آخره: فَوَاللهِ مَا جَاوَزَهَا عُمَرُ، وَكَانَ وَقَّافًا عِنْدَ كِتَابِ اللهِ.\nالحادي عشر: حديث أسماء - ﵂ - في الكسوف.\nالثاني عشر: حديث أبي هريرة - ﵁ -: \"دَعُونِي مَا تَرَكْتُكُمْ\".\nالشرح:\nأمر الرب -ﷻ- عباده باتباع نبيه والاقتداء بسنته، فقال: ﴿فَآمِنُوا بِاللهِ وَرَسُولِهِ﴾ [الأعراف: ١٥٨]، وقال: ﴿فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ﴾ [الأعراف: ١٥٧] وتوعد من خالف سبيله ورغب عن سنته فقال: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ الآية [النور: ٦٣]، وهذه الآيات مصدقة لأحاديث هذا الباب.\nفصل:\nوقول عمر - ﵁ -: (لقد هممت أن لا أدع صفراء ولا بيضاء) يعني: ذهبًا ولا فضة، أراد أن يقسم المال الذي يجمع بمكة وفضل عن بغيتها ومؤنتها، ويضعه في مصالح المسلمين، فلما ذكره شبية أنه - ﵇ - والصديق بعده لم يتعرضا له لم يسعه خلافهما، ورأى أن الاقتداء بهما واجب، فربما تهدم البيت أو خلق بعض آلاته فصرف ذلك المال","vol":"33","page":23},{"text":"فيه، (ولو) (^١) صرف ذلك المال في منافع المسلمين لكان كأنه خرج عن وجهه الذي سئل فيه.\nفصل:\nوما ذكره البخاري في تفسير الآية هو قول مجاهد والحسن، وقال الضحاك: إنه يقتدي بنا في الخير.\nفصل:\nوأما الأمانة التي في حديث حذيفة - ﵁ - فإنها الإيمان وجميع شرائعه، والتنزه عن الخيانة وشبهها.\nوالجذر: أصل الشيء فدل ذلك أن الإيمان مفروض على القلب ولا بد من النية في كل عمل علي ما يذهب إليه جمهور الأئمة (^٢).\nوقوله: \"نزلت في جذر قلوب الرجال\" يعني: الذين ختم الله لهم بالإيمان، وأما من لم يقدر له به، فليس بداخل في ذلك، ألا ترى قوله: \"ونزل القرآن ثم قرءوا من القرآن وعلموا من السنة\". يعني: المؤمنين خاصة المذكورين في أول الحديث.\nوقد أسلفنا أن الجذر بفتح الجيم -وحكي كسرها- ثم ذال معجمة، قال أبو عبيد: وهو الأصل من كل شيء (^٣) أتى بقوله: \"في جذر قلوب الرجال\"، أي: أصل قلوبهم.\n_________\n(^١) بالأصل (وله) والمثبت من \"شرح ابن بطال\".\n(^٢) انظر: \"الفصول في الأصول\" ١٠/ ٢٦٠ - ٢٦١، \"أنوار البردق\" ٢/ ٤٧، \"المنثور في القواعد\" ٣/ ٢٨٥ - ٢٨٩، \"إعلام الموقعين\" ٣/ ٩١.\n(^٣) \"غريب الحديث\" ٢/ ٢٢٩.","vol":"33","page":24},{"text":"فصل:\nوشيخ البخاري في حديث أبي هريرة - ﵁ -: \"كل أمتي يدخلون الجنة إلا من أبى\" محمد بن سنان هو: الباهلي العوفي؛ لنزوله فيهم، وشيخه في حديث جابر محمد بن عبادة -بفتح العين والباء (^١)، وما عداه في الصحيحين: عُبادة- بضم العين.\nفصل:\nمتابعة قتيبة أخرجها الترمذي، ثم قال: هو [مرسل] (^٢) سعيد بن أبي هلال لم يدرك جابرًا، وقد روي هذا الحديث عن النبي - ﷺ - من غير هذا الوجه بإسناد أصح من هذا (^٣)، وقال خلف الواسطي في \"أطرافه\" لم يسمع سعيد من جابر، والحديث ليس بمتصل، وكأن الترمذي يشير بالإسناد الصحيح إلي ما رواه هو من حديث سعيد بن ميناء، وقال: صحيح غريب من هذا الوجه، فقال: حدثنا محمد بن سنان عن سليم بن حيان عنه.\nفصل:\nقوله: (\"من أبي\" قالوا: ومن يأبى؟) هذا الحرف من النوادر؛ لأن الفعل إذا لم يكن عينه ولا لامه من حرف الحلق كان مستقبله بالكسر أو الضم إلا نادرًا، منها هذا، وحيي يحيي، وقلى يقلى وزكى يزكى، واعتل بهذا الفعل بأنهم أقاموا الألف مقام الهمزة وهي حرف حلق، وهذا التعليل لا يصح في زكى يزكى (^٤).\n_________\n(^١) بهامش الأصل كتب: لا يحتاج إلى تقييد الباء بالفتح؛ لأن بعدها الألف.\n(^٢) زيادة من \"سنن الترمذي\".\n(^٣) الترمذي (٢٨٦٠).\n(^٤) انظر: \"المخصص\" ٤/ ٢٧٨ كتاب المصادر والأفعال.","vol":"33","page":25},{"text":"والمأدبة -بضم الدال وفتحها صحيحتان- حكاهما الجوهري (^١) وغيره، والمشهور الضم والفتح مفعلة من الأدب، وفي حديث علي: أما إخواننابنو أمية فقادة أدبة (^٢). الأدبة: جمع أديب -مثل كاتب وكتبة- وهو الذي يدعو الناس إلى المأدبة.\nوقوله: \"العين نائمة والقلب يقظان\". يدل علي أن رؤيا الأنبياء وحي؛ لثبات القلب، ولذلك قال - ﵇ -: \"إن عيني تنام ولا ينام قلبي\" (^٣) وكذلك الأنبياء، قال تعالى: ﴿إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴾ [الصافات: ١٠٢].\nوقول الملك: \"أولوها له\" يدل عل أن الرؤيا عل ما عبرت في النوم.\nفصل:\nوقوله: (سبقتم سبقًا بعيدًا) هو بضم السين مثل ضربت ضربًا.\nفصل:\nقوله: \"وأنا النذير العريان\" قال ابن السكيت: هو رجل من خثعم حمل عليه يوم ذي الخلصة عوف بن عامر، فقطع يده ويد امرأته (^٤). وقال الخطابي: إن النذير إذا كان علي مركب عال فبصر بالعدو نزع ثوبه ولاح به ينذر القوم، فسمي العريان (^٥).\n_________\n(^١) \"الصحاح\"١/ ٨٦ مادة (أدب).\n(^٢) رواه عبد الرزاق في \"مصنفه\" ٥/ ٤٥٢ (٩٧٦٩) وفي \"جامع معمر\" ١١/ ٥٧ (١٩٩٠٠).\n(^٣) سلف برقم (١١٤٧) أبواب التهجد، باب: إذا نام ولم يصل بال الشيطان في أذنه.\n(^٤) \"إصلاح المنطق\" ص (٣٢٣).\n(^٥) \"أعلام الحديث\" ٣/ ٢٢٥١، ونصه فيه: معناه أن الربيئة إذا كان علي مرقب عالٍ، فبصر بالعدو، نزع [ثوبه] فألاح به ينذر القوم، فبقي عريانًا.","vol":"33","page":26},{"text":"وقال أبو عبد الملك: هذا مثل قديم، وهو: أن رجلًا لقي جيشًا فجردوه، فجاء إلى المدينة فقال: رأيتُ الجيش بعيني وأنا النذير العريان لكم، فدوي عريانًا: جردوني الجيش.\nوقوله: \"فالنجاء\" أي: السرعة، وهو ممدود، ويصح أن يكون من نجا ينجو نجاء من النجاة.\nفصل:\nوقوله: \"فأدلجوا\" أي: ساروا من أول الليل مأخوذ من الإدلاج، أي: أدلجوا، وضبط بتشديد الدال، أي: ساروا بسحر، والاسم منهما الدلجة بالضم والفتح، ومعنى اجتاحهم: استأصلهم، ومنه الجائحة المفسدة للثمار.\nفصل:\nوقول عمر﵁ - في أهل الردة عل وجهين (^١)، واحتجاج الصديق، ورجع إليه أصحابه كلهم، وثبتت حجته لهم، وكان أهل الردة على وجهين: قوم كفروا، وقوم امتنعوا من الزكاة وأقروا بالإسلام، وأراد عمر - ﵁ - الكف عن هؤلاء، وأراد الصديق قتالهم على الفساد في الأرض؛ لأنهم لا فساد عليهم من منع فريضة، وحكم نافي الزكاة الكفر فإن قدر عليه أخذت منه قهرًا، واختلف في إجزائها لأجل النية.\n_________\n(^١) كذا بالأصل، والصياغة لهذا الفصل ركيكة توحي بأنه ربما سقط شيء.\nوفي \"شرح ابن بطال\" ٣/ ٣٩١ قال: وكانت الردة على ثلاثة أنواع: قوم كفروا وعادوا إلا ما كانوا عليه من عبادة الأوثان، وقوم آمنوا بمسيلمة وهم أهل اليمامة، وطائفة منعوا الزكاة وقالوا: ما رجعنا عن ديننا ولكن شححنا على أموالنا. فرأى أبو بكر قتال الجميع، ووافقه علي ذلك جميع الصحابة بعد أن خالفه عمر في ذلك، ثم بان له صواب قوله فرجع إليه.","vol":"33","page":27},{"text":"فصل:\n(الحر) -بحاء مهملة مضمومة ثم راء- ابن قيس، وفي الأنصار الجد بن قيس -بفتح الجيم ثم دال- سيد بني سلمة قال لهم - ﵇ -: \"من سيدكم؟ \" قالوا: الجد بن قيس على أنَّا نزنه بشيء من البخل. فقال: \"أي داء أدوى من البخل\" (^١).\nفصل:\nقول عيينه: (ما تعطينا الجزل) أي: العطاء الجزل، وهو العظيم الكثير، وكان عيينة هذا رئيس قومه، وهو الأحمق المطاع، ولم يعرف رئيس شحيح إلا أبو سفيان، ولا رئيس صغير إلا أبو جهل، وعيينة هو الذي قال فيه رسول الله - ﷺ -: \"بئس أخو العشيرة\"، فلما أقبل بش له (^٢). وذكر أنه ارتد بعد رسول الله - ﷺ - ثم راجع الإسلام (^٣).\nفصل:\nمعنى قول الحر: (فما جاوزها عمر، وكان وقافًا عند كتاب الله) وهو معنى الترجمة والإعراض عن الجهل -إذا صح إنه جهل- مرغب فيه مندوب إليه.\n_________\n(^١) رواه الطبراني ١٩/ ٨١ (١٦٣)، (١٦٤) من حديث كعب بن مالك، وقال الهيثمي في \"الجامع\" ٩/ ٣١٥: رواه الطبراني بإسنادين، ورجال أحدهما رجال الصحيح، غير شيخي الطبراني، ولم أر من ضعفهما أهـ.\nورواه البخاري في \"الأدب المفرد\" (٢٩٦)، والطبراني في \"الوسيط\" ٨/ ٣٧٣١٨ (٨٩١٣)، وأبو نعيم في \"الحلية\" ٧/ ٣١٧، والبيهقي في \"الشعب\" ٧/ ٤٣١ (١٠٨٥٩) كلهم من حديث جابر بن عبد الله. بلفظ: (إنا لنبخله).\n(^٢) سبق برقم (٦٠٣٢) كتاب: الأدب، باب: لم يكن النبي - ﷺفاحشًا.\n(^٣) انظر ترجمته في \"معرفة الصحابة\" لأبي نعيم ٤/ ٢٢٤٧ (٢٣٥٧)، و\"الاستيعاب\" ٣/ ٣١٦ (٢٠٧٨)، و\"الإصابة\" ٣/ ٥٤ (٦١٥١).","vol":"33","page":28},{"text":"وأما إذا كان الجفاء على السلطان تعمدًا واستخفافًا بحقه فله تغييره والتشديد فيه، واستعمال عمر﵁ - لهذِه الآية [يدل] (^١) على أنها غير منسوخة، وهو قول مجاهد وقتادة (^٢).\nوروى هشام بن عروة، عن أبيه، عن عبد الله بن الزبير قال: نزلت هذه الآية في أخذ (العفو) (^٣) من أخلاق الناس وأعمالهم، ومالا يجهدهم، (^٤) فعلي هذا القول هي محكمة، وهذا لفظه لفظة الأمر، وهو تأديب من الله لنبيه، وفي تأديبه تأديب لأمته، فهو تعليم للمعاشرة الجميلة.\nوقد روي عن ابن عباس - ﵄ - في قوله: ﴿خُذِ الْعَفْو﴾ يعني: الفضل من أموال الناس ثم نسخ ذلك، وهو قول الضحاك والسدي.\nوفيها قول ثالث عن ابن زيد قال: أمر الله تعال نبيه بالعفو عن المشركين وترك الغلظة عليهم قبل أن يفرض عليه قتالهم ثم نسخت بالقتال (^٥).\nفصل:\nقوله: \"فإذا نهيتكم عن شيء فاجتنبوه، وإذا أمرتكم بشيء فأتوا منه ما استطعتم\". احتج به من قال: إن الأمر موضوع على الندب دون\n_________\n(^١) ليست بالأصل، والمثبت من \"شرح ابن بطال\".\n(^٢) رواه الطبري في \"تفسيره\" ٦/ ١٥٢ - ١٥٥ (١٥٥٤٦،١٥٥٦٣)\n(^٣) في الأصل: (القوم) والمثبت من \"شرح ابن بطال\".\n(^٤) سبق برقم (٤٦٤٣)، (٤٦٤٤) كتا ب: التفسير، سورة الأعراف، مختصرًا.\n(^٥) رواه الطبري في \"تفسيره\" ٦/ ١٥٢ - ١٥٣ (١٥٥٥٤ - ١٥٥٥٧) عن ابن عباس والضحاك والسدي وابن زيد.","vol":"33","page":29},{"text":"الإيجاب؛ لأنه علق الأمر بمشيئتنا واستطاعتنا، وألزمنا الانتهاء عما نهى عنه فوجب حمل النهي على الوجوب دون الأمر (^١). ورده ابن الطيب، وقال: التعلق به غير صحيح ومعنا قوله: \"فأتوا منه ما استطعتم\" إذا كنتم مستطيعين، وقد (يأمر) (^٢) بالفعل الذي نستطيعه علي سبيل الوجوب كما يأمر به على الندب، ولا يدل عل أنه ليس بواجب، قال تعالى: ﴿فَاتَّقُوا اللهَ مَا اسْتَطَعْتُمْ﴾ [التغابن: ١٦]، ولم يرد به (ندبنا) (^٣) إلى التقوى دون إيجابه، ومعنى الآية والخبر: أن اتقوه إذا كنتم سالمين غير عجزة\nقادرين، ولم يرد أنه لا يؤمر إلا من قد وجدت قدرته على الفعل كما قالت القدرية (^٤).\nقال المهلب: من احتج بهذا الحديث أن النواهي أوجب (من) (^٥) الأوامر فهو خطأ؛ لأنه - ﵇ - لم ينه بهذا الحديث عن المحرمات التي نهى الله عنها في كتابه، بأن حرم الفواحش ما ظهر منها وما بطن، وإنما أراد فإذا نهيتكم عما هو مباح لكم أن تأتوه، فإنما نهيتكم رفقًا بكم، كنهيه عن الوصال إبقاء عليهم، وكنهيه عن إضاعة المال لئلا يكون سببًا لهلاككم، ونهيه عن كسب الحجام وعسب الفحل تنزهًا واعتلاءً عن الأعمال الوضيعة، وأما الأمر الذي أمرهم (أن يأتوا) (^٦) منه ما استطاعوا فهو الأمر من التواصي بالخير والصدقات\n_________\n(^١) انظر: \"مشكل الآثار\" للطحاوي ١/ ٢٤ - ٢٦، \"المستصفى\" ٢٠٨ - ٢٠٩.\n(^٢) بالأصل: (أمروا) والمثبت من \"شرح ابن بطال\" وهو أنسب.\n(^٣) بالأصل (نادينا) غير منقوطة.\n(^٤) انظر: \"شرح ابن بطال\" ١٠/ ٣٣٦.\n(^٥) من \"شرح ابن بطال\".\n(^٦) في الأصل: (الذي أتوا) والمثبت من \"شرح ابن بطال\" وهو أنسب للسياق.","vol":"33","page":30},{"text":"وصلة الرحم، وغير ذلك مما سنه وليس بفرض، ولذلك قال لهم: \"فأتوا منه ما استطعتم\". أي: لم آمركم بذلك أمر إلزام ولا أمر حتم أن تبلغوا غاياته، ولكن ما استطعتم من ذلك؛ لأن الله تعالى عفا عما لا يستطاع، وعلى هذا المعنى خرج لفظ الحديث منه - ﵇ -؛ لأن أصحابه كانوا يكثرون سؤاله عن أعمال من الطاعات يحرصون على فعلها، فكان - ﵇ - ينهاهم عن التشدد ويأمرهم بالرفق؛ خشية الانقطاع، وسيأتي تقصي مذاهب العلماء في الأمر والنهي في باب النهي على التحريم إلا ما يعرف إباحته بعدُ إن شاء الله تعالى (^١).\nفصل:\nقوله في حديث أسماء - ﵂ -: \"وأوحي إليّ إنكم تفتنون في القبور قريبًا من فتنة الدجال\". أي: فتنًا قريبًا، ويصح أن يكون: فتنة قريبًا، وأتى به على المعنى أي تبتلون بلاءً قريبًا، مثل قوله تعالى: ﴿إِنَّ رَحْمَتَ اللهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ﴾ [الأعراف: ٥٩] أي: إن إحسانه أولى، ولأن (ما كان) (^٢) تأنيثه حقيقيًّا يجوز تذكيره.\n_________\n(^١) شرح ابن بطال\" ١٠/ ٣٣٦.\n(^٢) هكذا بالأصل وهو خطأ، والصواب هو: ما لا يكون وهو الموافق لما في باب قوله -﷿-: ﴿إِنَّ رَحْمَتَ اللهِ قَرِيبٌ﴾ والله أعلم.","vol":"33","page":31},{"text":"<span data-type='title' id=toc-4296>٣ - باب مَا يُكْرَهُ مِنْ كَثْرَةِ السُّؤَالِ وَتَكَلُّفِ مَا لَا يَعْنِيهِ</span>\nوَقَوْلُهُ تَعَالَى: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١]\n\n٧٢٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ المُقْرِئُ، حَدَّثَنَا سَعِيدٌ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «إِنَّ أَعْظَمَ الْمُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ، فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِهِ». [مسلم: ٢٣٥٨ - فتح ١٣/ ٢٦٤].\n\n٧٢٩٠ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا عَفَّانُ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، سَمِعْتُ أَبَا النَّضْرِ يُحَدِّثُ عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ النَّبِيَّ - ﷺ - اتَّخَذَ حُجْرَةً فِي المَسْجِدِ مِنْ حَصِيرٍ، فَصَلَّى رَسُولُ اللهِ - ﷺ - فِيهَا لَيَالِيَ، حَتَّى اجْتَمَعَ إِلَيْهِ نَاسٌ، ثُمَّ فَقَدُوا صَوْتَهُ لَيْلَةً فَظَنُّوا أَنَّهُ قَدْ نَامَ، فَجَعَلَ بَعْضُهُمْ يَتَنَحْنَحُ لِيَخْرُجَ إِلَيْهِمْ، فَقَالَ: «مَا زَالَ بِكُمُ الذِي رَأَيْتُ مِنْ صَنِيعِكُمْ، حَتَّى خَشِيتُ أَنْ يُكْتَبَ عَلَيْكُمْ، وَلَوْ كُتِبَ عَلَيْكُمْ مَا قُمْتُمْ بِهِ، فَصَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ، فَإِنَّ أَفْضَلَ صَلَاةِ الْمَرْءِ فِي بَيْتِهِ، إِلاَّ الصَّلَاةَ الْمَكْتُوبَةَ». [انظر: ٧٣١ - مسلم: ٧٨١ - فتح ١٣/ ٢٦٤].\n\n٧٢٩١ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: سُئِلَ رَسُولُ اللهِ - ﷺ - عَنْ أَشْيَاءَ كَرِهَهَا، فَلَمَّا أَكْثَرُوا عَلَيْهِ الْمَسْأَلَةَ غَضِبَ وَقَالَ: «سَلُونِي». فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَبِي؟ قَالَ: «أَبُوكَ حُذَافَةُ». ثُمَّ قَامَ آخَرُ فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَبِي؟ فَقَالَ: «أَبُوكَ سَالِمٌ مَوْلَى شَيْبَةَ». فَلَمَّا رَأَى عُمَرُ مَا بِوَجْهِ رَسُولِ اللهِ - ﷺ - مِنَ الغَضَبِ قَالَ: إِنَّا نَتُوبُ إِلَى اللهِ -﷿-. [انظر: ٩٢ - مسلم: ٣٣٦٠ - فتح ١٣/ ٢٦٤].\n\n٧٢٩٢ - حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ المَلِكِ، عَنْ وَرَّادٍ -كَاتِبِ المُغِيرَةِ- قَالَ: كَتَبَ مُعَاوِيَةُ إِلَى المُغِيرَةِ: اكْتُبْ إِلَيَّ مَا سَمِعْتَ مِنْ رَسُولِ اللهِ - ﷺ -.","vol":"33","page":32},{"text":"فَكَتَبَ إِلَيْهِ: إِنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَاةٍ: «لَا إِلَهَ إِلاَّ اللهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهْوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِىَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ». وَكَتَبَ إِلَيْهِ: إِنَّهُ كَانَ يَنْهَى عَنْ قِيلَ وَقَالَ، وَكَثْرَةِ السُّؤَالِ، وَإِضَاعَةِ الْمَالِ، وَكَانَ يَنْهَى عَنْ عُقُوقِ الأُمَّهَاتِ، وَوَأْدِ الْبَنَاتِ وَمَنْعٍ وَهَاتِ. [انظر: ٨٤٤ - مسلم: ٥٩٣ - فتح ١٣/ ٢٦٤].\n\n٧٢٩٣ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: كُنَّا عِنْدَ عُمَرَ فَقَالَ: نُهِينَا عَنِ التَّكَلُّفِ. [فتح ١٣/ ٢٦٤].\n\n٧٢٩٤ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ.\nوَحَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - خَرَجَ حِينَ زَاغَتِ الشَّمْسُ فَصَلَّى الظُّهْرَ، فَلَمَّا سَلَّمَ قَامَ عَلَى الْمِنْبَرِ فَذَكَرَ السَّاعَةَ، وَذَكَرَ أَنَّ بَيْنَ يَدَيْهَا أُمُورًا عِظَامًا، ثُمَّ قَالَ: «مَنْ أَحَبَّ أَنْ يَسْأَلَ عَنْ شَيْءٍ فَلْيَسْأَلْ عَنْهُ، فَوَاللهِ لَا تَسْأَلُونِي عَنْ شَيْءٍ إِلاَّ أَخْبَرْتُكُمْ بِهِ، مَا دُمْتُ فِي مَقَامِي هَذَا». قَالَ أَنَسٌ: فَأَكْثَرَ النَّاسُ البُكَاءَ، وَأَكْثَرَ رَسُولُ اللهِ - ﷺ - أَنْ يَقُولَ: «سَلُونِي». فَقَالَ أَنَسٌ: فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ: أَيْنَ مَدْخَلِي يَا رَسُولَ اللهِ؟ قَالَ: «النَّارُ». فَقَامَ عَبْدُ اللهِ بْنُ حُذَافَةَ فَقَالَ: مَنْ أَبِي يَا رَسُولَ اللهِ؟ قَالَ: «أَبُوكَ حُذَافَةُ». قَالَ: ثُمَّ أَكْثَرَ أَنْ يَقُولَ: «سَلُونِي سَلُونِي». فَبَرَكَ عُمَرُ عَلَى رُكْبَتَيْهِ فَقَالَ: رَضِينَا بِاللهِ رَبًّا، وَبِالإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ - ﷺ - رَسُولًا. قَالَ: فَسَكَتَ رَسُولُ اللهِ - ﷺ - حِينَ قَالَ عُمَرُ ذَلِكَ، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ عُرِضَتْ عَلَيَّ الْجَنَّةُ وَالنَّارُ آنِفًا فِي عُرْضِ هَذَا الحَائِطِ وَأَنَا أُصَلِّي، فَلَمْ أَرَ كَالْيَوْمِ فِي الخَيْرِ وَالشَّرِّ». [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح ١٣/ ٢٦٥].\n\n٧٢٩٥ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي مُوسَى بْنُ أَنَسٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ: قَالَ رَجُلٌ: يَا نَبِيَّ اللهِ، مَنْ أَبِي؟ قَالَ: «أَبُوكَ فُلَانٌ». وَنَزَلَتْ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ …﴾ [المائدة: ١٠١] الآيَةَ. [انظر: ٩٣ - مسلم: ٢٣٥٩ - فتح ١٣/ ٢٦٥].","vol":"33","page":33},{"text":"٧٢٩٦ - حَدَّثَنَا الحَسَنُ بْنُ صَبَّاحٍ، حَدَّثَنَا شَبَابَةُ، حَدَّثَنَا وَرْقَاءُ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ، سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَنْ يَبْرَحَ النَّاسُ يَتَسَاءَلُونَ حَتَّى يَقُولُوا: هَذَا اللهُ خَالِقُ كُلِّ شَيْءٍ، فَمَنْ خَلَقَ اللهَ؟». [مسلم: ١٣٦ - فتح ١٣/ ٢٦٥].\n\n٧٢٩٧ - حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مَيْمُونٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنِ ابْنِ مَسْعُودٍ - ﵁ - قَالَ: كُنْتُ مَعَ النَّبِيِّ - ﷺ - فِي حَرْثٍ بِالْمَدِينَةِ، وَهْوَ يَتَوَكَّأُ عَلَى عَسِيبٍ، فَمَرَّ بِنَفَرٍ مِنَ الْيَهُودِ فَقَالَ: بَعْضُهُمْ سَلُوهُ عَنِ الرُّوحِ. وَقَالَ بَعْضُهُمْ: لَا تَسْأَلُوهُ لَا يُسْمِعْكُمْ مَا تَكْرَهُونَ. فَقَامُوا إِلَيْهِ فَقَالُوا: يَا أَبَا الْقَاسِمِ، حَدِّثْنَا عَنِ الرُّوحِ. فَقَامَ سَاعَةً يَنْظُرُ، فَعَرَفْتُ أَنَّهُ يُوحَى إِلَيْهِ، فَتَأَخَّرْتُ عَنْهُ حَتَّى صَعِدَ الْوَحْيُ، ثُمَّ قَالَ: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾. [الإسراء: ٨٥] [انظر: ١٢٥ - مسلم: ٢٧٩٤ - فتح ١٣/ ٢٦٥].\nثم ساق حديث عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: \"إِنَّ أَعْظَمَ المُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ، فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِهِ\".\nوحديث زَيْدِ بْنِ ثَابِتٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - اتَّخَذَ حُجْرَةً مِنْ المَسْجِدِ مِنْ حَصيرٍ .. الحديث.\nوحديث أَبِي مُوسَي - ﵁ - قَالَ: سُئِلَ أَشْيَاءَ كَرِهَهَا، فَلَمَّا أَكْثَرُوا عَلَيْهِ المَسْاَلَةَ غَضِبَ وَقَالَ: \"سَلُونِي\". فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللهِ، مَنْ أَبِي؟ قَالَ: \"أَبُوكَ حُذَافَةُ\" .. الحديث.\nوحديث أنس - ﵁ - مثله، بزيادة: \"لَقَدْ عُرِضَتْ عَلَيَّ الجَنَّةُ وَالنَّارُ آنِفًا فِي عُرْضِ هذا الحَائِطِ\"","vol":"33","page":34},{"text":"في رواية: قَالَ رَجُلٌ: يَا نَبِيَّ اللهِ، مَنْ أَبِي؟ قَالَ: \"أَبُوكَ فُلَانٌ\". وَنَزَلَتْ الآيَةَ السالفة [المائدة: ١٠١].\nوحديث المغيرة في النهي عَنْ قِيلَ وَقَالَ، وإضاعة المال، وَكَثْرَةِ السُّؤَالِ .. الحديث.\nوحديث أنس - ﵁ - قال: كُنَّا عِنْدَ عُمَرَ﵁ - قال: نُهِينَا عَنِ التَّكَلُّفِ.\nوحديثه أيضًا قال رسول الله - ﷺ -: \"لَنْ يَبْرَحَ النَّاسُ يَتَسَاءَلُونَ حَتَّى يَقُولُوا: اللهُ خَالِقُ كُلِّ شَيْءٍ، فَمَنْ خَلَقَ اللهَ؟ \".\nوحديث ابن مَسْعُودٍ - ﵁ - قَالَ: كُنْتُ مَعَ رسول الله - ﷺ - في حَرْثٍ بِالْمَدِينَةِ، وَهْوَ يَتَوَكَّأُ عَلَى عَسِيب، فَمَرَّ بنَفرٍ مِنَ اليَهُودِ فَقَالَ بَعْضُهُمْ: سَلُوهُ عَنِ الرُّوحِ. وَقَالَ بَعْضُهُمْ لَا تَسْألُوهُ لَا يُسْمِعْكُمْ مَا تَكْرَهُونَ. فَقَامُوا إِلَيْهِ فَقَالُوا: يَا أَبَا القَاسِمِ، حَدِّثْنَا عَنِ الرُّوحِ. فَقَامَ سَاعَةً يَنْظُرُ، فَعَرَفْتُ أَنَّهُ يُوحَي إِلَيْهِ، فَتَأَخَّرْتُ عَنْهُ حَتَّي صَعِدَ الوَحْيُ، ثُمَّ قَالَ: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ [الإسراء: ٨٥].\nالشرح:\nقد أسلف البخاري سبب نزول الآية من حديث أنس﵁ -، وروي من طريق أبي هريرة - ﵁ - أيضًا (^١)، وقيل إنما نهي عن هذا؛ لأنه سبحانه أحب الستر علي عباده رحمة منه لهم، وأحب أن لا يقترحوا المسائل، وقال سعيد بن جبير: نزلت في الذين سألوا عن البحيرة والسائبة والوصيلة، ألا تري أنها بعدها (^٢). قال ابن عون: سألت نافعًا عن هذِه الآية،\n_________\n(^١) رواه الطبري في \"تفسيره\" ٥/ ٨٣ (١٢٨٠٦).\n(^٢) رواه الطبري ٥/ ٨٥ (١٢٨١٦) وذكره النحاس في \"معاني القرآن\" ٢/ ٣٦٩.","vol":"33","page":35},{"text":"فقال: لم تزل كثرة السؤال منذ قط تكره (^١). وقال الحسن البصري: في هذه سألوه عن أمور الجاهلية التي عفا الله عنها، ولا وجه للسؤال عما عفا الله عنه (^٢)، وقيل: كان الذي سأل رسول الله - ﷺ - عن أبيه يتنازعه رجلان، فأخبر بأبيه منهما، وأعلم - ﵇ - أن السؤال عن مثل هذا لا ينبغي، وأنه إذا ظهر فيه الجواب ساء ذلك السائل، وأدي ذلك إلي فضيحة لا سيما وقت سؤاله رسول الله - ﷺ -، ونزول الكتاب في ذلك، وقد سلف في كتاب الفتن كراهة أم عبد الله بن حذافة لسؤاله رسول الله - ﷺ - عن أبيه، وما قالت له في ذلك فلسؤالهم له عما لا ينبغي، وتعنيته موجب النار، وقد أمر الله تعالى المؤمنين بتعزيره وتوقيره، وأن لا يرفع الصوت فوق صوته، توعد علي ذلك بحبوط العمل بقوله تعالي: ﴿أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ﴾ [الحجرات: ٢]، ألا تري فهم عمر - ﵁ - لهذا الأمر وتلافيه له بأن برك علي ركبتيه، وقال: رضينا بالله ربًا وبالإِسلام دينًا وبمحمدٍ نبيًّا، وقال مرة: إنا نتوب إل الله، فسكت - ﵇ - وسكن غضبه، ورضي قول عمر﵁ - حين ذب عن نبيه ونبه على التوبة مما فيه إغضابه أن يؤدي إلي غضب الله وقد ذكرنا شيئًا من هذا المعنى في كتاب الفتن في باب التعوذ منها، والدليل علي صواب فعل عمر - ﵁ -، قوله - ﵇ - بعد ذلك \"أولى والذي نفسي بيده) أولى، يعني لمن عنت نبيه في المسألة، أو غضبه، ومعنى (أولي) عند العرب التهديد والوعيد.\nوقال (المبرد) (^٣): يقال للرجل إذا أفلت من عظيمة: أولى\n_________\n(^١) ذكره القرطبي ٦/ ٣٣١.\n(^٢) المصدر السابق.\n(^٣) في \"شرح ابن بطال\" ١٠/ ٣٣٩: (المهلب).","vol":"33","page":36},{"text":"(لك) (^١)، أي: كدت تهلك، ثم أفلتَّ.\nويروى عن ابن الحنفية أنه كان يقول إذا مات الميت في جواره: أولى (لي) (^٢)، كدت والله أن أكون السواد المخترم.\nفصل:\nقال المهلب: وأصل النهي عن كثرة السؤال، والتنطع في المسائل مبين في قوله تعالى في بقرة بني إسرائيل حين أمرهم بذبح بقرة، فلو ذبحوا أي بقرة كانت لكانوا مؤتمرين غير عاصين، فلما سألوا ما هي؟ وما لونها؟ قيل لهم: ﴿لَا فَارِضٌ وَلَا بِكْرٌ﴾، فشق عليهم، وقد كان ذلك مباحًا لهم، ولذلك ضيق عليهم في لونها، فمنعوا من غيره، ثم لما قالوا: ﴿إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا﴾، قيل لهم: لَّا ذَلُولٌ حراثة، ولا ساقية للحرث. أي: معلمة لاستخراج الماء، وقد كان ذلك مباحًا لهم، فعز عليهم وجود هذه الصفة المضيق عليهم فيها عقوبة لسؤالهم عما لم يكن لهم به حاجة (^٣).\nفصل:\nالآية السالفة وهىِ قوله: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١١] فيها تحذير مما أنزل الله تعالي بهؤلاء القوم، ثم وعد أنه إن سألوا عنها حين نزول القرآن ضُيق عليهم، وقد قال بعض أصحابنا إنه بقيت منه بقية مكروهة، وهو أن التنطع في المسألة والبحث عن حقيقتها يلزم فيها أن يأتي بذلك الشرع على الحقيقة التي (انكشفت) (^٤) له في البحث، وذلك مثل أن يسأل عن سلع الأسواق الممكن فيها الغصب\n_________\n(^١) في الأصل: ذلك، ولعل الصواب ما أثبتناه كما في \"شرح ابن بطال\".\n(^٢) في الأصل: لك، والمثبت من \"شرح ابن بطال\".\n(^٣) \"شرح ابن بطال\" ١٠/ ٣٣٨ - ٣٣٩.\n(^٤) في الأصل: انكشف.","vol":"33","page":37},{"text":"والنهب هل له شراء ذلك في سوق المسلمين، وهو ممكن فيه هذا المكروه أم لا؟ فيفتي بأن له أن يبتاع ذلك، ثم إن تنطع فقال: إن قام الدليل على السلعة إنها من نهب أو غصب هل لي أن أشتريها؟ فيفتى بالمنع فهذا الذي بقي من كراهة السؤال والتنطع إلى الآن في النسخ الذي كان يمكن حين نزول القرآن والتضييق المشروع.\nوقد سئل مالك عن (قيل وقال وكثرة السؤال) فقال: لا أدري أهو ما أنهاكم عنه من كثرة المسائل، فقد كره رسول الله - ﷺ - المسائل وعابها أو هو مسألة الناس أموالهم، وكان زيد بن ثابت وأبي بن كعب، وجماعة من السلف يكرهون السؤال عنها ويرون الكلام فيها لم يزل من التكلف، وقال مالك: أدركت أهل هذا البلد وما عند أحدهم علم غير الكتاب والسنة (^١)، فإذا نزلت نازلة جمع الأمير لها من حضر من العلماء فما اتفقوا عليه أنفذه، وأنتم تكثرون المسائل، وقد كرهها رسول الله - ﷺ -.\nوعبارة ابن التين هنا قيل: الإلحاف فيه للفقير، وقيل: عما لا يعنيه إما من علم، وإما من التجسس على الناس، ووقع لمالك أنه قال: والله ما يعرف إن كان الذي أنتم فيه من تفريع المسائل (قال وقيل)، أراد النهي عن أشياء سكت عنها، فكره السؤال عنها لئلا يحرم شيئًا كان مسكوتًا عنه، ومن ذلك قوله لذلك الرجل الذي قال: أين مدخلي؟ قال: \"النار\"، وهذا كان في وسع لو سكت.\nفإن قلت: قد جاء في التنزيل ما يعارض ذلك، وهو الأمر بسؤال العلماء والبحث عن العلم، قال تعالى: ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾ [النحل ٤٣].\n_________\n(^١) ذكره القرطبي ٦/ ٣٣٢.","vol":"33","page":38},{"text":"قلت: هذا ليس من ذاك فالمأمور هو ما تقرر، وثبت وجوبه، والمنهي عنه هو ما (لم يتعبد) (^١) الله تعالي عباده به ولم يذكره في كتابه، وقد سئل ابن عباس - ﵄ - عن الآية السالفة، وهي قوله: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ [المائدة: ١٠١]، قال: مما لم يذكر في القرآن فهو مما عفا الله عنه. ألا تري أنه تعالى لم يجب اليهود عن سؤالهم عن الروح لما لم يكن مما لهم به الحاجة إلى علمه وكان من علمه تعالى الذي لم يُطْلع عليه أحدًا، فقال لنبيه: ﴿قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ [الإسراء: ٨٥] أي: من علمه ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ [الإسراء: ٨٥] فنسبهم الله تعالى في سؤالهم عما لا ينبغي لهم السؤال عنه إلى قلة العلم.\nوقال مالك مما رواه عنه أشهب: (قيل وقال) هو هذه الأخبار والأراجيف في رأيي أعطي فلانًا كذا ومنع كذا بقوله تعالى: ﴿وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ﴾ [التوبة: ٦٥]. فهؤلاء يخوضون.\nوقد سلف الكلام على ذلك في الزكاة في باب: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ [البقرة: ٢٧٣] وكذا الكلام في كثرة السؤال وما في الحديث، وأما قول بعض اليهود حين سألوه عن الروح: لا تسألوه يسمعكم ما تكرهون، فإنما قال ذلك؛ لعلمه أنهم كانوا متعنتين والمتعنت من عيوبه أن يخاطب بما يكره.\nفصل:\nوأما قوله - ﵇ -: \"يسألون: هذا الله خالق كل شيء فمن خلق الله\" فهو من السؤال الذي لا يحل، وقد جاء هذا الحديث بزيادة فيه من\n_________\n(^١) في الأصل: تعبد.","vol":"33","page":39},{"text":"حديث أبي هريرة - ﵁ - أنه - ﵇ - قال: \"لا يزال الشيطان يأتي أحدكم، فيقول من خلق كذا من خلق كذا حتي يقول: من خلق الله فإذا وجد ذلك أحدكم، فليقل: آمنت بالله\" (^١).\nولأبي داود -بإسناد جيد- من حديث أبي هريرة أنه - ﵇ - جاءه ناس من الصحابة، فقالوا: يا رسول الله إنا نجد في أنفسنا الشيء يعظم أن نتكلم به ما نحب أن لنا الدنيا، وأنّا تكلمنا بها، فقال: \"أو قد وجدتموه\". قالوا: نعم. قال: \"ذاك صريح الإيمان\" (^٢).\nولابن أبي شيبة من حديث الأعمش، عن ذر، عن عبد الله بن شداد، عن ابن عباس - ﵄ - جاء رجل إلى رسول الله - ﷺ -، فقال: إني أحدث نفسي بالأمر لأن أكون حُممة أحب إلي من أن أتكلم به. فقال - ﵇ -: \"الحمد لله الذي رده إلى الوسوسة\" (^٣).\nفإن قلت: كيف تسمي هذه الخطرة الفاسدة من خطرات الشيطان على القلب صريح الإيمان؟\nقلت: قال الخطابي: يريد أن صريح الإيمان هو الذي يعظم ما تجدونه في صدوركم ويمنعكم من قول ما يلقيه الشيطان في قلوبكم، ولولاه لم يتعاظموه ولم ينكروه، ولم يرد أن الوسوسة نفسها صريح الإيمان، وكيف تكون إيمانًا وهي من قبل الشيطان وكيده، ألا تراه أنه - ﵇ -\n_________\n(^١) سبق برقم (٣٢٧٦) كتاب: بدء الخلق، باب: صفة إبليس وجنوده، ورواه مسلم (١٣٤) كتاب: الإيمان، باب: بيان الوسوسة في الإيمان.\n(^٢) أبو داود (٥١١).\n(^٣) لم أقف عليه في ابن أبي شيبة، وقد رواه أحمد ١/ ٣٤٠، والطيالسي ٤/ ٤٢١ (٢٨٢٧)، والنسائي في \"الكبري\" ٦/ ١٧١ (١٠٥٠٤) كلهم من طريق الأعمش، عن ذر به.","vol":"33","page":40},{"text":"حين سئل عن هذا قال: \"الحمد لله الذي رد كيده إلى الوسوسة\" (^١).\nوفيه وجه آخر: قال المهلب: قوله: \" صريح الإيمان\". يعني به: الانقطاع في إخراج الأمر إلى ما لا نهاية له، فلا بد عند ذلك من إيجاب خالق لا خالق له؛ لأن المفكر يجد المخلوقات كلها لها خالق يؤثر الصنعة فيها والحدث الجاري عليها، والله تعالى بهذه الصفة لمباينته صفات المخلوقين، فوجب أن يكون خالق الكل، فهذا صريح الإيمان لا البحث الذي هو من كيد الشيطان المؤدي إلى هذا الانقطاع؛ ليحير العقول، فنبه - ﵇ - علي موضع كيده وتحييره.\nقال غيره: وإن وسوس الشيطان فقال: ما المانع أن يخلق الخالق نفسه، قيل له: هذه وسوسة ينقض بعضها بعضًا؛ لأن بقولك يخلق فقد أوجبت وجوده، وبقولك: نفسه قد أوجبت عدمه، والجمع بين كونه موجودًا ومعدومًا معًا تناقض فاسد؛ لأن من شرط الفاعل تقدم وجوده على وجود فعله، فيستحيل كون فعله فعلًا له؛ لاستحالة أن يقال: إن النفس تخلق النفس التي هو هو، وهذا بين في كل هذه الشبه وهو صريح الإيمان.\nفائدة:\nذكر القاضي في \"طبقات المعتزلة\": أن الرشيد لما منع من الجدال في الدين كتب إليه ملك السند إنك رئيس قوم لا تنصفون وتقلدون الرجال وتعاقبون بالسيف، فإن كنت علي ثقة من دينك، فوجه إليَّ من أناظره، فإن كان الحق معك نتبعه، وإن كان معي تتبعني، فوجه إليه الرشيد بعض القضاة، وكان عند ملك السند رجل من الشمسية،\n_________\n(^١) \"معالم السنن\" ٤/ ١٣٦.","vol":"33","page":41},{"text":"وهو الذي حمله عل هذا القول، فلما وصل القاضي إلى الملك أكرمه، ورفع منزلته، فسأله الشمسي فقال: أخبرني عن معبودك، هل هو قادر؟ قال: نعم. قال: فهل يقدر أن يخلق مثله؟ فقال القاضي: هذه المسألة من الكلام، والكلام بدعة وأصحابنا يكرهونه، فقال الشمسي: ومن أصحابكم؟ قال: محمد بن الحسن وأبو يوسف وأبو حنيفة، فقال الشمسي للملك: قد كنت أعلمتك دينهم، وأخبرتك بجهلهم وتقليدهم وغلبتهم بالسيف، فأمر الملك القاضي بالانصراف، وكتب إلى الخليفة: إني كتبت إليك وأنا على غير يقين فيما حكي لي عنكم والآن فقد تيقنت بحضور هذا القاضي، وذكر له ما جرى.\nفلما ورد الكتاب على الرشيد قامت قيامته، وقال: ليس لهذا الدين من يناضل عنه، فقالوا: بلي وهم الذين في الحبس، فقال: أحضروهم. فلما حضروا قال لهم: ما تقولون في هذه المسألة. قال صبي من بينهم: هذا السؤال محال؛ لأن المخلوق لا يكون إلا محدثًا والمحدث لا يكون قبل القديم فاستحال أن يقال: يقدر يخلق مثله، أو لا يقدر، كما استحال أن يقال: تقدر أن تكون جاهلًا أو عاجزًا، فقال الرشيد: وجهوا بهذا صبي إلى السند يناظرهم، وذكر الخبر.\nفصل:\nإن سأل سائل عن حديث سعد وزيد بن ثابت فقال: فيهما دلالة على أن الله يفعل شيئًا من أجل شيء وبسببه، وهذا يؤدي إلى قول القدرية.\nفالجواب: أنه قد ثبت أن الله تعالي علي كل شيء قدير، وأنه بكل شيء عليم، وأنه لا يكون من أفعاله التي انفرد بالقدرة عليها، ولا تدخل تحت قدر العباد ولا تكون من مقدورات العباد التي هي كسب لهم وخلق","vol":"33","page":42},{"text":"الله تعالى إلا والله تعالى مريد لجميع ذلك سواء كان آمرًا بذلك عباده أو ناهيًا لهم عنه، فغير جائز أن يقال: فعل فعلًا من أفعاله، والقول إنه فاعل بسبب من الأسباب أو من أجل داع يدعوه إلى فعله؛ لأن السبب والداعي فعل من أفعاله، والقول بأنه فاعل بسبب يفضي إلى تعجيزه لحاجته إلى ما لا يصح وقوعه من فعله إلا بوقوع غيره -تعالى الله عن ذلك- وإذا فسد هذا وجب حمل قوله - ﵇ -: \"إن أعظم المسلمين جرمًا من سأل عن شيء فحرم من أجل مسألته\" على غير ظاهره، وصرفه إلى أنه تعالى فاعل سؤال السائل الذي نهاه عنه ومقدر أن يحرم الشيء الذي يسأل عنه إذا وقع السؤال فيه كل ذلك سبق به القضاء والقدر؛ لأن السؤال موجب للتحريم وعلة له.\nوكذلك قوله - ﵇ -: \"ما زال بكم الذي رأيت من صنيعكم\" يعني: من كثرة مطالبكم لي بالخروج إلى الصلاة حتي خشيت أن تكتب عليكم عقابًا لكم علي كثرة ملازمتكم لي في مداومة الصلاة بكم، لا أن ملازمتهم له موجبة لكتابة الله عليهم الصلاة لما ذكرنا من أن الملازمة والكتب فعلان لله تعالى غير جائز وقوع أحدهما شرطًا في وقوع الآخر، ولو وقعت الملازمة ووقع كتابة الصلاة عليهم لكان ذلك مما سبق به القضاء والقدر في علم الله تعالى، وإنما نهاهم - ﵇ - عن مثل هذا وشبهه تنبيهًا لهم علي ترك الغلو في العبادة وركوب القصد فيها؛ خشية الانقطاع والعجز عن الإتيان بما طلبوه من الشدة في ذلك، ألا تري قوله تعالى فيمن فعل مثل ذلك: ﴿قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ﴾ [المائدة: ١٠٢] يعني: فرضت عليهم، فعجزوا عنها فأصبحوا بها كافرين، وكان - ﵇ - رءوفًا بالمؤمنين رفيقًا بهم.\nوقد تقدم مثل حديث زيد بن ثابت - ﵁ - من رواية عائشة في أبواب","vol":"33","page":43},{"text":"قيام الليل في كتاب الصلاة (^١)، وأسلفنا في توجيهه ما لم يذكر هنا، فراجعه، فإن قلت: فإذا حمل قوله - ﵇ -: \"إن أعظم المسلمين جرمًا من سأل عن شيء لم يحرم فحرم من أجله\" على غير ظاهره.\nفما وجه ذلك وإثم الجرم به؟ قيل: هو على ما تقرر علمه من نسبة اللوم والمكروه إل من تعلق بسبب فعل ما يلام عليه، وإن قلَّ، تحذيرًا من مواقعته له، فعظم جرم فاعل ذلك؛ لكثرة الكارهين لفعله.\nفصل:\nقوله في حديث أنس - ﵁ - \"آنفًا\" أي: الساعة \"في عُرض هذا الحائط\" وعُرض الحائط وسطه، وكذا عُرض البحر وعُرض النهر وسطهما، واعترضت عرضه نحوت نحوه عن صاحب \"العين\"، وقال صاحب \"العين\": هو بضم العين أي: في ناحيته (^٢).\nوقوله: \"إن أعظم المسلمين جرمًا من سأل عن شيء لم يحرم فحرم من أجل مسألته\" فيه: أن الأشياء على الإباحة حتى تحرم، والقول بالوقف تعدٍّ لما فيه من الإضرار، وهو المنع من التصرف فيها بالأكل وغيره.\nفصل:\nوالحجرة في حديث زيد: المكان يمتنع فيه، وقوله: \"فإن أفضل صلاة المرء في بيته إلا المكتوبة\" صريح في فضل النافلة في البيوت، يؤيده الحديث الآخر: \"اجعلوا من صلاتكم في بيوتكم ولا تتخذوها\n_________\n(^١) سلف برقم (١١٢٩) كتاب: التهجد، باب: تحريض النبي - ﷺ - على صلاة الليل.\n(^٢) \"العين\" ١/ ٢٧٦.","vol":"33","page":44},{"text":"قبورا\" (^١) وشذ بعضهم، فقال: يحتمل من فرضه في بيته عملًا بهذا الحديث، وجعله ناسخًا للأول ولا نسخ.\nفصل:\nوالجَدُّ في حديث المغيرة -بفتح الجيم- أي: الغني، ويقال: الحظ والبخت، وقال الداودي: هو الشرف، وقال ابن حبيب: هو بالكسر وهو من جد الاجتهاد، وأنكره من قال: الجد الاجتهاد في الله، والله دعا الخلق إلى طاعته وأمرهم بالاجتهاد، لأداء فرائضه. فكيف لا ينفع ذلك عنده!\nوقيل: يريد المجتهد في طلب الدنيا لا ينفعه ذلك عنده، وقيل: يريد لا ينفع ذا الاجتهاد وصل اجتهاده في الهرب ولا في الطلب ما لم يقسم له.\nوقيل: معنى الفتح وغيره: لم يكن عليه جرم، فيدل أن استعمالها كان متتابعًا قبل ذلك أن من أتاه الله ملكًا أو شيئًا فأعظم به شأنه لم يكن نال شيئًا فيه إلا بعطاء الله إياه.\nوقوله: \"منك الجد\"، قال الخطابي: (من) هنا بمعنى البدل، كقوله:\nفليت لنا من ماء زمزم شربة … [مبردة باتت] (^٢) على الطهيان\nيريد: ليت لنا بدل ماء زمزم، والطهيان: البَرَّادة (^٣).\n_________\n(^١) سلف برقم (٤٣٢) كتاب: الصلاة، باب: كراهية الصلاة في المقابر، ورواه مسلم (٧٧٧) كتاب: صلاة المسافرين، باب: استحباب صلاة النافلة في بيته.\n(^٢) في الأصل: فاتت، والمثبت من \"أعلام الحديث\".\n(^٣) \"أعلام الحديث\" ١/ ٥٥٢.","vol":"33","page":45},{"text":"قال الجوهري: معنى (منك) هاهنا: عندك، تقديره: ولا ينفع (ذا الغني عندك غناه) (^١) وإنما ينفعهم العمل بطاعتك (^٢).\nوالصحيح بقاء (من) على بابها، والمعنى: ولا ينفع ذا الغنى غناه إن أنت أردته بسوء أو أمر كما تقول: لا ينفعك مني شيء، ولا يغنيك مني إن أنا أريد أخذًا. قال أبو عبد الملك: وقد بناه العراقيون في شرح ذلك، فزعموا أنه بفتح الجيم، فذهب به بعضهم إلى أن جد الرزق والغنى لا ينفع من الله شيئًا فخطبوا فيه العشواء.\nفصل:\nذكر هنا: أن المغيرة كتب به إلى معاوية، وفي \"الموطأ\" عن معاوية قال: سمعت هذِه الكلمات من رسول الله - ﷺ - على هذِه الأعواد وكان معاوية حينئذ على منبر رسول الله - ﷺ - (^٣)، فيحتمل أن يكون معاوية سمع ذلك من رسول الله - ﷺ -، وكتب به المغيرة إليه، وفيه من الطرف رواية صحابي عن صحابي.\nفصل:\nقد سلف الكلام في (قيل وقال) وإعرابه أيضًا، والمعني: أنها نهي عن كثرة الكلام والغالب عدم السلامة من المكثر لكلامه فيما لا يعنيه أولأنه يخالطه الكذب.\nفصل:\nوسلف هناك أيضًا نهيه عن إضاعة المال أنها على وجوه: وضعه في\n_________\n(^١) في الأصل: (هذا الغني عندك غنا)، والمثبت من \"الصحاح\".\n(^٢) \"الصحاح\" ٢/ ٤٥٢ مادة (جدد).\n(^٣) \"الموطأ\" ص ٥٦١ (٨).","vol":"33","page":46},{"text":"غير حقه، ونفقته في المعاصي، والسرف في الحلال، والتفريط فيه حتى يضيع.\nوقوله: (وعقوق الأمهات). أي: يخالف مرادهن وسكت عن الآباء؛ لأن معناهم بمعنى الأمهات، وأصل أم أُمَّهَةٌ ويدل عليه أن جمعه أمهات، وقيل: أمهات للناس وأمات للبهائم.\nفصل:\n(ووأد البنات): دفنهن أحياء في التراب خشية الفقرِ. (ومنعٍ وهات) أي: منع الحق وطلب الباطل.\nوقوله: \"أَوَلى\" سلف أنه تهديد، وهو بفتح الواو، وفي الأصل: \"أَوْلى\" بسكون الواو.\nفصل:\nينعطف على ما مضى من قوله: \"لن يبرح الناس يسألون .. \" إلى آخره، وهو غير لازم، وذلك أن العاَلمَ إذا ثبت حدثه افتقر إلى محدث؛ لاتفاق العقل على أن الكتابة لابد لها من كاتب، والبناء من بانٍ فإذا اتفقوا على افتقار الأدون إلا صانع، فالذي هو أعجب وأبدع من (^١) خلق السموات والأرض والجبال وخلق الإنسان، واختلاف الليل والنهار، وما سوي ذلك من عجيب الآيات أولى أن يفتقر إلى صانع، ويدل أيضًا على إثبات الصانع أن شأن الحوادث تقدم بعضها على بعض في الوجود وصحة تقدم المتأخر منها فحصولها على ما حصلت عليه من المتقدم والتأخر، واختلاف الأشكال والهيئات تدل على أن ذلك فضل عالم مريد مختار، فإذا ثبت ذلك فلا يخلو أن\n_________\n(^١) في هامش الأصل: لعله عوض من: وهو.","vol":"33","page":47},{"text":"يكون الفاعل محدثًا أو قديمًا، فإن كان محدثًا، نقلنا الكلام على [ما] قلنا في المخلوقات، وكذلك في محدثه ويتسلسل القول في ذلك وما أدى إلى التسلسل فهو غير صحيح فلم يكن إلا أن يكون قديمًا، وإذا كان قديما فلا يقال: من خلقه؟ لأن القديم لا يتقدمه شيء ولا يصح عدمه وهو فاعل لا مفعول.\nفصل:\nوقوله: (كنت مع رسول الله - ﷺ - في حرث بالمدينة). أي: زرع، والعسيب، قال ابن فارس: عسبان النخل كالقضبان (^١)، والنفر، قال ابن عرفة: هو ما بين العشرة إلى الثلاثة (^٢)، وفي \"الصحاح\"، و\"المجمل\": النفر من الثلاث إلى العشرة (^٣).\nوقد سلف الكلام على الروح، قال ابن عباس: ملك له أحد عشر ألف جناح وألف وجه يسبح الله إلى أن تقوم الساعة، وقال أبو صالح: هو خلق كخلق بني آدم ووليسوا ببني آدم لهم أيد وأرجل، وقيل: هو جبريل، واحتج قائله بقوله تعالى: ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣)﴾ [الشعراء: ١٩٣] وقيل: عيسي - ﵇ - وقيل: القرآن؛ لقوله تعالى: ﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾ [الشورى: ٥٢].\nوقال المفسرون: هو ملك عظيم يقوم وحده، فيكون صفًّا وتقوم الملائكة فيكونون صفًّا، كما قال تعالى: ﴿يَوْمَ يَقُومُ الرُّوحُ﴾ [النبأ: ٣٨] الآية، وقيل: هو ملك عظيم رجلاه في الأرض السفلى ورأسه عند\n_________\n(^١) \"المجمل\" ٣/ ٦٦٧ مادة (عسب).\n(^٢) لم أجده في المطبوع منه.\n(^٣) \"الصحاح\" ٢/ ٨٣٣، \"المجمل\" ٣/ ٨٧٨، مادة (نفر).","vol":"33","page":48},{"text":"العرش، وقيل: هو خلق من خلق الله لا ينزل ملك إلا ومعه اثنان منهم (^١).\nوذكر الداودي: أن الروح الوحي، وقوله: فقال بعضهم: لا تسألوه لا يسمعكم ما تكرهون: هو بإسكان العين مضمومًا ومجزومًا جواب النهي.\n_________\n(^١) انظر: \"تفسير الطبري\" ١٢/ ٤١٥ - ٤١٦، \"تفسير ابن كثير\" ١٤/ ٢٣٥ - ٢٣٦، \"الدر المنثور\" ٦/ ٥٠٥ - ٥٠٦.","vol":"33","page":49},{"text":"<span data-type='title' id=toc-4297>٤ - باب الاقْتِدَاءِ بِأَفْعَالِ النَّبِيِّ - ﷺ </span>-\n٧٢٩٨ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: اتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا مِنْ ذَهَبٍ، فَاتَّخَذَ النَّاسُ خَوَاتِيمَ مِنْ ذَهَبٍ، فَقَالَ النَّبِيُّ - ﷺ -: «إِنِّي اتَّخَذْتُ خَاتَمًا مِنْ ذَهَبٍ». فَنَبَذَهُ وَقَالَ «إِنِّي لَنْ أَلْبَسَهُ أَبَدًا» فَنَبَذَ النَّاسُ خَوَاتِيمَهُمْ. [انظر: ٥٨٦٥ - مسلم: ٢٠٩١ - فتح ١٣/ ٢٧٤].\nذكر فيه حديث ابن عمر - ﵄ - قَالَ: (اتَّخَذَ النَّبِيُّ - ﷺ - خَاتَمًا مِنْ ذَهَبٍ، فَاتَّخَذَ النَّاسُ خَوَاتِيمَ مِنْ ذَهَبٍ، فَقَالَ - ﷺ -: «إِنِّي اتَّخَذْتُ خَاتَمًا مِنْ ذَهَبٍ». فَنَبَذَهُ وَقَالَ «إِنِّي لَنْ أَلْبَسَهُ أَبَدًا» فَنَبَذَ النَّاسُ خَوَاتِيمَهُمْ).\nالشرح:\nقال الداودي في كتابه: خاتم الذهب كان من لباسه، ولباس الناس، كان على الجواز حتى نهى عنه، ففيه: أن الأشياء على الإباحة حتى ينهى عنها، وهذا قول العلماء (^١).\nثانيها: على التحريم حتى يباح، وفيه: حرمة لبس الذهب للرجال، وفي الحديث الآخر في الحرير والذهب \"هما لهم في الدنيا\"، يعني: الكفار، \"ولنا في الآخرة\" (^٢) وقد عجل، لأولئك حسابهم في الدنيا لا يخرج أحد منهم ويبقى لهم حسنات إلا وُفِّيها، فلا يقام لهم يوم القيامة (وزنًا) (^٣)، وأما المؤمنون فمنهم من يوفى بعض حسناته في الدنيا، ومنهم من لم يأخذ من أجره شيئًا مثل: مصعب بن\n_________\n(^١) انظر: \"المنثور في القواعد\" ١/ ١٦٨، \"البحر المحيط\" ٨/ ١٢٠.\n(^٢) سلف برقم (٥٤٢٦) كتاب: الأطعمة، باب: الأكل في إناء مفضض.\n(^٣) عليها في الأصل: (لا .. إلى).","vol":"33","page":50},{"text":"عمير (^١)، وكان السلف يخافون تعجيل حسناتهم.\nفصل:\nقد أسلفنا في أوائل الاعتصام خلافًا في أن أفعاله الواقعة موقع القرب لا على وجه البيان والامتثال، هل هي للوجوب أو الندب أو الوقف، وأن القاضي أبا بكر بن الطيب قال: بالوقف، واحتج له بأنه لما كانت القربة الواقعة محتملة لكونها فرضًا ونفلًا لم يجز أن يكون الفعل منه دليلًا على أننا متعبدون بمثله لا على كونه واجبًا علينا دون كونه نفلًا؛ لأن فعله مقصور عليه دون متعد إلى غيره، وأمره لنا ونهيه متعديان إلى الغير، والفرض فيهما امتثالهما فافترقا.\nوحجة من قال بالوجوب حديث الباب حيث خلع فخلعوا نعالهم، ثم أمرهم (^٢) عام الحديبية بالتحلل فوقفوا، فشكى ذلك إلى أم سلمة، فقالت له: اخرج إليهم واذبح واحلق. ففعل ذلك، فحلقوا وذبحوا اتباعًا لفعله (^٣)، فعلم أن الفعل آكد عندهم من القول، وقال لأم سلمة حين سألتها المرأة عن القبلة للصائم: \"ألا أخبرتيها أني أقبل وأنا صائم\" (^٤). وقال للرجل مثل ذلك، فقال له: إنك لست مثلنا. فقال: \"إني لأرجو أن أكون أتقاكم لله\" (^٥).\n_________\n(^١) سلف برقم (١٢٧٦) من قول خباب بن الأرت.\n(^٢) في هامش الأصل: لعله وأمرهم.\n(^٣) سلف برقم (٢٧٣١) كتاب: الشروط، باب: الشروط في الجهاد.\n(^٤) رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٩٤.\n(^٥) رواه مسلم (١١٠٨) كتاب: الصيام، باب: بيان أن القبلة في الصوم ليست محرمة على من لم تحرك شهوته.","vol":"33","page":51},{"text":"فدل هذا أن للأسوة واقعة إلا ما منع منه الدليل، ويدل على ذلك لما نهاهم عن الوصال قالوا: إنك تواصل. قال: \"إني لست مثلكم، إني أطعم وأُسقى\" (^١). فلولا أن لهم الاقتداء به لقال لهم: وما في مواصلتي ما يبيح لكم فعل ذلك وأفعالي خصوصية بي، فلم يقل لهم ذلك، ولكن بين لهم المعنى في اختصاصه بالمواصلة وأنهم بخلافه فيه، كذلك خص الله الواهبة أنها خالصة له دون أمته، ولولا ذلك لكانت مباحًا لهم.\nوقال الداودي: أفعاله على الوجوب حتى يقوم دليل على تخصيص شيء منها بندب أو جواز، قال: واختلف في هذا: فقال بعضهم: وأدناه الجواز فهو عليه حتى يقوم دليل على عمومه، وقيل: إنما يجب أن يقتدى به من أفعاله ما كان بيانًا لشيء من الفرائض، وقيل: القول منه آكد من الفعل، وذلك كله واحد؛ لقوله تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ الآية [النور: ٦].\n_________\n(^١) سلف برقم (١٩٦٢) كتاب: الصوم، باب: الوصال.","vol":"33","page":52},{"text":"<span data-type='title' id=toc-4298>٥ - باب مَا يُكْرَهُ مِنَ التَّعَمُّقِ وَالتَّنَازُعِ فِي العِلْمِ وَالْغُلُوِّ فِي الدِّينِ وَالْبِدَعِ</span>\nلِقَوْلِهِ -﷿-: ﴿يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللهِ إِلاَّ الْحَقَّ﴾ [النساء: ١٧١].\n\n٧٢٩٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَا تُوَاصِلُوا». قَالُوا: إِنَّكَ تُوَاصِلُ. قَالَ: «إِنِّي لَسْتُ مِثْلَكُمْ، إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِي». فَلَمْ يَنْتَهُوا عَنِ الوِصَالِ، قَالَ: فَوَاصَلَ بِهِمُ النَّبِيُّ - ﷺ - يَوْمَيْنِ -أَوْ لَيْلَتَيْنِ- ثُمَّ رَأَوُا الْهِلَالَ، فَقَالَ النَّبِيُّ - ﷺ -: «لَوْ تَأَخَّرَ الهِلَالُ لَزِدْتُكُمْ». كَالْمُنَكِّلِ لَهُمْ. [انظر: ١٩٦٥ - مسلم: ١١٠٣ - فتح ١٣/ ٢٧٥].\n\n٧٣٠٠ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنِي إِبْرَاهِيمُ التَّيْمِيُّ، حَدَّثَنِي أَبِي قَالَ: خَطَبَنَا عَلِيٌّ - ﵁ - عَلَى مِنْبَرٍ مِنْ آجُرٍّ، وَعَلَيْهِ سَيْفٌ فِيهِ صَحِيفَةٌ مُعَلَّقَةٌ فَقَالَ: وَاللهِ مَا عِنْدَنَا مِنْ كِتَابٍ يُقْرَأُ إِلاَّ كِتَابُ اللهِ، وَمَا فِي هَذِهِ الصَّحِيفَةِ. فَنَشَرَهَا فَإِذَا فِيهَا أَسْنَانُ الإِبِلِ وَإِذَا فِيهَا: «الْمَدِينَةُ حَرَمٌ مِنْ عَيْرٍ إِلَى كَذَا، فَمَنْ أَحْدَثَ فِيهَا حَدَثًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يَقْبَلُ اللهُ مِنْهُ صَرْفًا وَلَا عَدْلًا». وَإِذَا فِيهِ: «ذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ يَسْعَى بِهَا أَدْنَاهُمْ، فَمَنْ أَخْفَرَ مُسْلِمًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يَقْبَلُ اللهُ مِنْهُ صَرْفًا وَلَا عَدْلًا». وَإِذَا فِيهَا: «مَنْ وَالَى قَوْمًا بِغَيْرِ إِذْنِ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يَقْبَلُ اللهُ مِنْهُ صَرْفًا وَلَا عَدْلًا». [انظر: ١١١ - مسلم: ١٣٧٠ - فتح ١٣/ ٢٧٥].\n\n٧٣٠١ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا مُسْلِمٌ، عَنْ مَسْرُوقٍ قَالَ: قَالَتْ عَائِشَةُ - ﵂ - صَنَعَ النَّبِيُّ - ﷺ - شَيْئًا تَرَخَّصَ وَتَنَزَّهَ عَنْهُ قَوْمٌ، فَبَلَغَ ذَلِكَ النَّبِيَّ - ﷺ - فَحَمِدَ اللهَ ثُمَّ قَالَ: «مَا بَالُ أَقْوَامٍ يَتَنَزَّهُونَ عَنِ الشَّيْءِ أَصْنَعُهُ فَوَاللهِ إِنِّي أَعْلَمُهُمْ بِاللهِ وَأَشَدُّهُمْ لَهُ خَشْيَةً». [انظر: ٦١٠١ - مسلم: ٢٣٥٦ - فتح","vol":"33","page":53},{"text":"١٣/ ٢٧٦].\n\n٧٣٠٢ - حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا وَكِيعٌ، عَنْ نَافِعِ بْنِ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: كَادَ الخَيِّرَانِ أَنْ يَهْلِكَا أَبُو بَكْرٍ وَعُمَرُ، لَمَّا قَدِمَ عَلَى النَّبِيِّ - ﷺ - وَفْدُ بَنِي تَمِيمٍ، أَشَارَ أَحَدُهُمَا بِالأَقْرَعِ بْنِ حَابِسٍ الحَنْظَلِيِّ أَخِي بَنِي مُجَاشِعٍ، وَأَشَارَ الآخَرُ بِغَيْرِهِ، فَقَالَ أَبُو بَكْرٍ لِعُمَرَ: إِنَّمَا أَرَدْتَ خِلَافِي. فَقَالَ عُمَرُ: مَا أَرَدْتُ خِلَافَكَ. فَارْتَفَعَتْ أَصْوَاتُهُمَا عِنْدَ النَّبِيِّ - ﷺ -، فَنَزَلَتْ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ﴾ إِلَى قَوْلِهِ ﴿عَظِيمٌ﴾ [الحجرات: ٢ - ٣]. قَالَ ابْنُ أَبِي مُلَيْكَةَ: قَالَ ابْنُ الزُّبَيْرِ: فَكَانَ عُمَرُ بَعْدُ -وَلَمْ يَذْكُرْ ذَلِكَ عَنْ أَبِيهِ، يَعْنِي: أَبَا بَكْرٍ- إِذَا حَدَّثَ النَّبِيَّ - ﷺ - بِحَدِيثٍ حَدَّثَهُ كَأَخِي السِّرَارِ، لَمْ يُسْمِعْهُ حَتَّى يَسْتَفْهِمَهُ. [انظر: ٤٣٦٧ - فتح ١٣/ ٢٧٦].\n\n٧٣٠٣ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ فِي مَرَضِهِ: \"مُرُوا أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ\". قَالَتْ عَائِشَةُ: قُلْتُ إِنَّ أَبَا بَكْرٍ إِذَا قَامَ فِي مَقَامِكَ لَمْ يُسْمِعِ النَّاسَ مِنَ البُكَاءِ، فَمُرْ عُمَرَ فَلْيُصَلِّ. فَقَالَ: «مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ». فَقَالَتْ عَائِشَةُ: فَقُلْتُ لِحَفْصَةَ: قُولِى: إِنَّ أَبَا بَكْرٍ إِذَا قَامَ فِي مَقَامِكَ لَمْ يُسْمِعِ النَّاسَ مِنَ البُكَاءِ، فَمُرْ عُمَرَ فَلْيُصَلِّ بِالنَّاسِ. فَفَعَلَتْ حَفْصَة، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّكُنَّ لأَنْتُنَّ صَوَاحِبُ يُوسُفَ، مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ لِلنَّاسِ». قَالَتْ حَفْصَةُ لِعَائِشَةَ: مَا كُنْتُ لأُصِيبَ مِنْكِ خَيْرًا. [انظر: ١٩٨ - مسلم: ٤١٨ - فتح ١٣/ ٢٧٦].\n\n٧٣٠٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ قَالَ: جَاءَ عُوَيْمِرٌ إِلَى عَاصِمِ بْنِ عَدِيٍّ فَقَالَ: أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا فَيَقْتُلُهُ، أَتَقْتُلُونَهُ بِهِ؟ سَلْ لِي يَا عَاصِمُ رَسُولَ اللهِ - ﷺ -. فَسَأَلَهُ، فَكَرِهَ النَّبِيُّ - ﷺ - الْمَسَائِلَ وَعَابَ، فَرَجَعَ عَاصِمٌ فَأَخْبَرَهُ أَنَّ النَّبِيَّ - ﷺ - كَرِهَ المَسَائِلَ، فَقَالَ عُوَيْمِرٌ: وَاللهِ لآتِيَنَّ النَّبِيَّ - ﷺ -. فَجَاءَ وَقَدْ أَنْزَلَ اللهُ تَعَالَى القُرْآنَ خَلْفَ عَاصِمٍ، فَقَالَ لَهُ: «قَدْ أَنْزَلَ اللهُ فِيكُمْ قُرْآنًا». فَدَعَا بِهِمَا فَتَقَدَّمَا فَتَلَاعَنَا، ثُمَّ قَالَ عُوَيْمِرٌ: كَذَبْتُ عَلَيْهَا يَا رَسُولَ اللهِ","vol":"33","page":54},{"text":"إِنْ أَمْسَكْتُهَا. فَفَارَقَهَا وَلَمْ يَأْمُرْهُ النَّبِيُّ - ﷺ - بِفِرَاقِهَا، فَجَرَتِ السُّنَّةُ فِي الْمُتَلَاعِنَيْنِ، وَقَالَ النَّبِيُّ - ﷺ -: «انْظُرُوهَا فَإِنْ جَاءَتْ بِهِ أَحْمَرَ قَصِيرًا مِثْلَ وَحَرَةٍ فَلَا أُرَاهُ إِلاَّ قَدْ كَذَبَ، وَإِنْ جَاءَتْ بِهِ أَسْحَمَ أَعْيَنَ ذَا أَلْيَتَيْنِ فَلَا أَحْسِبُ إِلاَّ قَدْ صَدَقَ عَلَيْهَا». فَجَاءَتْ بِهِ عَلَى الأَمْرِ المَكْرُوهِ. [انظر: ٤٢٣ - مسلم: ١٤٩٢ - فتح ١٣/ ٢٧٦].\n\n٧٣٠٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: أَخْبَرَنِي مَالِكُ بْنُ أَوْسٍ النَّصْرِيُّ، وَكَانَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ ذَكَرَ لِي ذِكْرًا مِنْ ذَلِكَ، فَدَخَلْتُ عَلَى مَالِكٍ فَسَأَلْتُهُ، فَقَالَ: انْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى عُمَرَ، أَتَاهُ حَاجِبُهُ يَرْفَا فَقَالَ: هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُونَ؟ قَالَ: نَعَمْ. فَدَخَلُوا فَسَلَّمُوا وَجَلَسُوا، فَقَالَ: هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ؟ فَأَذِنَ لَهُمَا، قَالَ العَبَّاسُ: يَا أَمِيرَ المُؤْمِنِينَ، اقْضِ بَيْنِي وَبَيْنَ الظَّالِمِ. اسْتَبَّا، فَقَالَ الرَّهْطُ عُثْمَانُ وَأَصْحَابُهُ: يَا أَمِيرَ المُؤْمِنِينَ، اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ. فَقَالَ: اتَّئِدُوا أَنْشُدُكُمْ بِاللهِ الذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ». يُرِيدُ رَسُولُ اللهِ - ﷺ - نَفْسَهُ؟ قَالَ الرَّهْطُ: قَدْ قَالَ ذَلِكَ. فَأَقْبَلَ عُمَرُ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ: أَنْشُدُكُمَا بِاللهِ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ ذَلِكَ؟ قَالَا نَعَمْ. قَالَ عُمَرُ: فَإِنِّي مُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ: إِنَّ اللهَ كَانَ خَصَّ رَسُولَهُ - ﷺ - فِي هَذَا الْمَالِ بِشَيْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ، فَإِنَّ اللهَ يَقُولُ: ﴿مَا أَفَاءَ اللهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ﴾ [الحشر: ٦] الآيَةَ. فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللهِ - ﷺ -، ثُمَّ وَاللهِ مَا احْتَازَهَا دُونَكُمْ وَلَا اسْتَأْثَرَ بِهَا عَلَيْكُمْ، وَقَدْ أَعْطَاكُمُوهَا وَبَثَّهَا فِيكُمْ، حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ، وَكَانَ النَّبِيُّ - ﷺ - يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ، ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللهِ، فَعَمِلَ النَّبِيُّ - ﷺ - بِذَلِكَ حَيَاتَهُ، أَنْشُدُكُمْ بِاللهِ هَلْ تَعْلَمُونَ ذَلِكَ؟ فَقَالُوا: نَعَمْ. ثُمَّ قَالَ لِعَلِيٍّ وَعَبَّاسٍ: أَنْشُدُكُمَا اللهَ هَلْ تَعْلَمَانِ ذَلِكَ؟ قَالَا: نَعَمْ. ثُمَّ تَوَفَّى اللهُ نَبِيَّهُ - ﷺ -، فَقَالَ أَبُو بَكْرٍ: أَنَا وَلِيُّ رَسُولِ اللهِ - ﷺ -. فَقَبَضَهَا أَبُو بَكْرٍ فَعَمِلَ فِيهَا بِمَا عَمِلَ فِيهَا رَسُولُ اللهِ - ﷺ -، وَأَنْتُمَا حِينَئِذٍ -وَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ- تَزْعُمَانِ أَنَّ أَبَا بَكْرٍ فِيهَا كَذَا، وَاللهُ يَعْلَمُ أَنَّهُ فِيهَا صَادِقٌ بَارٌّ","vol":"33","page":55},{"text":"رَاشِدٌ تَابِعٌ لِلْحَقِّ، ثُمَّ تَوَفَّى اللهُ أَبَا بَكْرٍ، فَقُلْتُ: أَنَا وَلِيُّ رَسُولِ اللهِ - ﷺ - وَأَبِي بَكْر، فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللهِ - ﷺ - وَأَبُو بَكْرٍ، ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا عَلَى كَلِمَةٍ وَاحِدَةٍ وَأَمْرُكُمَا جَمِيعٌ، جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ، وَأَتَانِي هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا، فَقُلْتُ: إِنْ شِئْتُمَا دَفَعْتُهَا إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللهِ وَمِيثَاقَهُ، تَعْمَلَانِ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللهِ - ﷺ - وَبِمَا عَمِلَ فِيهَا أَبُو بَكْرٍ، وَبِمَا عَمِلْتُ\nفِيهَا مُنْذُ وَلِيتُهَا، وَإِلاَّ فَلَا تُكَلِّمَانِي فِيهَا. فَقُلْتُمَا: ادْفَعْهَا إِلَيْنَا بِذَلِكَ. فَدَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ، أَنْشُدُكُمْ بِاللهِ هَلْ دَفَعْتُهَا إِلَيْهِمَا بِذَلِكَ؟ قَالَ الرَّهْطُ: نَعَمْ. فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ: أَنْشُدُكُمَا بِاللهِ هَلْ دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ؟ قَالَا: نَعَمْ. قَالَ: أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ؟ فَوَالَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لَا أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ، فَإِنْ عَجَزْتُمَا عَنْهَا فَادْفَعَاهَا إِلَيَّ، فَأَنَا أَكْفِيكُمَاهَا. [انظر: ٢٩٠٤ - مسلم: ١٧٥٧ - فتح ١٣/ ٢٧٧].\nذكر فيه سبعة أحاديث سلفت:\nحديث أبي هريرة - ﵁ - في الوصال.\nوحديث على - ﵁ -: مَا عِنْدَنَا مِنْ كِتَابٍ نقرأوه إِلَّا كِتَابُ اللهِ، وَمَا فِي هذِه الصَّحِيفَةِ.\nوحديث عائشة - ﵂ -: \"فَوَاللهِ إِنِّي أَعْلَمُهُمْ باللهِ وَأَشَدُّهُمْ لَهُ خَشْيَةً\".\nوحديث ابن أبي مليكة: كَادَ الخَيِّرَانِ أَنْ يَهْلِكَا أَبُو بَكْرٍ وَعُمَرُ .. الحديث.\nوحديث عائشة - ﵂ -: \"مُرُوا أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ\" .. الحديث بطوله.\nوحديث سهل بن سعد في اللعان.\nوحديث مالك بن أوس: أن العباس وعليًّا جاءا إلا عمر - ﵃ - يطلبان","vol":"33","page":56},{"text":"ميراثهما من رسول الله - ﷺ -، وتنازعهما مع عمر - ﵁ - .. الحديث بطوله. وفيه: \"لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ\".\nالشرح:\nالغلو: مجاوزة الحد، وهذا يدل على أن البحث عن أسباب الربوبية من نزغات الشيطان، ومما يؤدي إلى الخروج عن الحق؛ لأن هؤلاء غلوا في الفكرة حتى آل بهم الأمر أن جعلوا آلهة ثلاثة، وأما الذين غلوا في الصيام فهو اتباعهم للوصال بعد أن نهاهم رسول الله - ﷺ -، فعاقبهم بأن زادهم ما تعمقوا به. وقول علي - ﵁ - لما خطب على منبر من آجر: (والله ما عندنا إلا كتاب الله، وما في هذه الصحيفة). فإنه أراد به تبكيت من تنطع، وجاء بغير ما في كتاب الله وغير ما في (سنة رسوله) (^١) فهو مذموم.\nوحديث (القبلة) (^٢) للصائم التي (تنزه قوم عنها) (^٣) ورخص فيها الشارع فذمهم بالتعمق والمخالفة، وقصة وقد بني تميم لما آل إلى التنازع من الصديق والفاروق إلى المحاسبة في التفاضل بين ابن حابس وعيينة بن حصن (^٤)، ورمي بعضهم بعضًا بالمناوأة والقصد إلى المخالفة، والفرقة. كذلك ينبغي أن تذم كل حالة تخرج صاحبها إلى افتراق الكلمة واستسعار العداوة.\n_________\n(^١) في الأصل: سنته، والمثبت من (ص ١).\n(^٢) في الأصل: النية.\n(^٣) في الأصل: فسره تنطع وجاء بغير ما في كتاب الله وغير ما في سنة رسوله، والمثبت من \"شرح ابن بطال\" ١٠/ ٣٤٨.\n(^٤) ينظر فإن أراد الحديث المذكور في الأصل فالآخر القعقاع بن معبد لا عينية.","vol":"33","page":57},{"text":"وقوله: (\"مروا أبا بكر فليصل بالناس\") ذم عائشة - ﵂ - لتعمقها في المعاني التي خشيتها من مقام أبيها في مقام رسول الله - ﷺ - مما روي عنها أنها قصدته بذلك، وقد سلف في الصلاة (^١) وذمه حفصة أيضًا؛ لأنها أدخلتها في المفاوضة لرسول الله - ﷺ -.\nوكذلك كراهيته - ﵇ - لمسائل اللعان وعيبه لها في نص الباب، وأنه خشي أن ينزل من القرآن ما يكون تضييقًا فنزل فيه اللعان وهو وعيد عظيم وسبب إلى عذاب الآخرة لمن أراد تعالى إنفاذه عليه.\nوحديث العباس وعلي - ﵄ - يئول ما ذم من تنازعهما إلى انقطاع الرحم التي بينهما بالمخاصمة في هذا المال الموقوف لا سيما بعد أن قص عليهما عمرو - ﵁ - حديث رسول الله - ﷺ - فلم ينههما عن طلب هذا الوقف ليلياه كما كان يليه الخليفة من توزيعه وقسمته حيث يحب وانفرادهما بالحكم فيه، وقد سلف معناه واضحًا في آخر الجهاد، فرض الخمس (^٢).\nفصل:\nمعني: (\"يطعمني ربي ويسقيني\"). قيل حقيقة، والأصح يعطى قوتهما فيحصل له الري والشبع ويكون بمنزلة من تناولهما.\nوالآَجُرُّ في حديث [علي] ممدود مشدد الراء ما يبنى به فارسي معرب، ويقال: آجور على فاعول.\nوقول علي - ﵁ -: (ما عندنا ..) إلى آخره قاله؛ لأن الروافض تزعم أنه - ﵇ - أسر إليه، وأنهم كتبوا كتابًا يقال له: الجَفْر علم ما يكون، وأنه\n_________\n(^١) سلف برقم (٦٦٤) كتاب: الأذان، باب: حد المريض أن يشهد الجماعة.\n(^٢) سلف برقم (٣٠٩٤) كتاب: فرض الخمس.","vol":"33","page":58},{"text":"خصهم بذلك دون الناس فأكذبهم علي - ﵁ -، وبعض الرواة تزيد فيما ذكر في الصحيفة على بعض، ويقول كل واحد ما حفظ.\nوقوله: (\"المدينة حرم ما بين عَيْر إلى كذا\") جاء في حديث آخر: \" إلى ثور\" (^١)، والمراد ما بين لابتيها، كما صرح به في موضع آخر (^٢).\nوالصرف: الاكتساب أو الحيلة من قولهم: يتصرف في الأمور. أي: يحتال فيها، ومنه قوله: فلا تستطيعون صرفًا ولا نصرًا (^٣)، أو التوبة أو النافلة أو الفريضة أو الوزن، أقوال.\nوالعَدْلُ: الفدية من قوله تعالى: ﴿وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ﴾ [البقرة: ٤٨] أو الكيل أو الفريضة أو النافلة، وقد سلف ذلك.\n(\"وأخفر\"): نقض العهد يقال: أخفرت الرجل نقضت عهده وأخفرته أيضًا جعلت معه خفيرًا.\nفصل:\nقوله: \"ما بال أقوام يتنزهون عن الشيء أصنعه\".\nقال الداودي: التنزه عما ترخص به الشارع من أعظم الذنوب؛ لأن هذا يرى نفسه أتقى في ذلك من رسوله وهذا إلحاد.\nوقوله: \"أعلمكم بالله\". واحتج به من قال: إن العلم إذا وقع من طرق كان من وقع له أعلم ممن وقع له من طريق واحد، وهذا أصل اختلف فيه أهل الأصول.\n_________\n(^١) سلف برقم (٦٧٥٥).\n(^٢) سلف برقم (١٨٦٩).\n(^٣) هكذا بالأصل، ولعله يقصد قوله تعالى: ﴿فَمَا تَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا﴾ [الفرقان: ١٩].","vol":"33","page":59},{"text":"فصل:\nقول ابن أبي مليكة: (كاد الخيران أن يهلكا ..) الحديث، هو مرسل، وإنما ذكر ابن الزبير لفظة منه فلم يتصل من الحديث غيرها فنزلت: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾ [الحجرات: ٢].\nقوله: (قال ابن أبي مليكة: قال ابن الزبير: فكان عمر بعدُ -ولم يذكر ذلك عن أبيه، يعني: أبا بكر- إذا حدث النبي - ﷺ - بحديث حدثه كأخي السرار لم يسمعه حتى يستفهمه).\nفيه: أن الجد للأم يسمى أبًا؛ لأن أبا بكر كان جد ابن الزبير لأمه، وقد قال تعالى: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ [النساء: ٢٢] والجد للأم داخل في ذلك.\nوقوله: (كأخي السرار). قال الخطابي: سمعت أبا عمرو يذكر عن أبي العباس: كالسرار، وأخي صلة، قال: وقد يكون بمعنى صاحب السرار (^١).\nوقيل: كالمناجي سِرًّا.\nوروي عن أبي بكر مثل فعل عمر - ﵄ - لم يكن بعد ذلك من كلامه لرسول الله - ﷺ - حتى يستفهمه (^٢).\n_________\n(^١) \"أعلام الحديث\" ٤/ ٢٣٤٠.\n(^٢) روى البزار في \"مسنده\" ١/ ٢٠٠ (٥٦) من طريق حصين بن عمر، عن مخارق، عن طارق، عن أبي بكر قال: لما نزلت هذِه الآية: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾ قلتُ: يا رسول الله والله لا أكلمك إلا كأخي السرار.\nوقال البزار: وحصين بن عمر قد حدث بأحاديث لم يتابع عليها، وإنما ذكرنا هذا الحديث على لين حصين؛ لأنه لا يروي عن النبي - ﷺ - بإسناد متصل إلا من هذا الوجه. اهـ وانظر: \"تفسير ابن كثير\" ١٣/ ١٣٩.","vol":"33","page":60},{"text":"فصل:\nقال الداودي: وقوله: \"مروا أبا بكر\". وقال: \"إنكن لأنتن صواحب يوسف\". فيه دليل على أن أوامره على الوجوب وأن في مراجعته بعض المكروه، واحتج بهذا الحديث على الثوري القائل: يؤم القوم أقرؤهم. فإن أبا بكر لما كان أعلم الصحابة وأفضلهم قدمه الشارع، وان كان فيهم من هو أقرأ منه، قال عمر - ﵁ -: أُبي أقرؤنا (^١).\nوقوله: (لن يسمع الناس من البكاء) فيه: أن البكاء من خشية الله لا يقطع الصلاة. وحمله جمهور أصحابنا على ما إذا لم يبن منه حرفان، وفيه دليل على جواز القول بالرأي، ولذلك أقرها - ﵇ - على اعتراضها عليه، فيصغى إليه.\nوقوله: \" صواحب يوسف\". قيل: يريد جنس النساء، وقيل: امرأة العزيز، وأتى بلفظ الجمع كما يقال: فلان أتى النساء، ولعله إنما مال إلى واحدة منهن، فذكرهما بفساد رأي من تقدم من جنسهن فإنهن دعون إلى غير صواب مثلهما.\nفصل:\nوالأحمر في حديث سهل: الشديد الحمرة. والوَحَرَة -بالتحريك- دويبة حمراء تلزق بالأرض كالوزغة تقع في الطعام فتفسده، وقيل: كالعضاءة إذا دبت على الأرض، وحر أي فسد، وقيل: هي دويبة فوق (العدسة) (^٢) حمراء. والأسحم: الأسود، والألية بفتح الهمزة. وأتى ههنا بهذا الحديث؛ لأن الحكم يشتمل على حدّ إلى الأبد، كما نبه عليه الداودي.\n_________\n(^١) سلف برقم (٤٤٨١).\n(^٢) هكذا في الأصل، وفي \"عمدة القاري\" ٢٠/ ٢٢١: العرسة.","vol":"33","page":61},{"text":"فصل:\nودخول عثمان ومن معه - ﵁ - قبل علي والعباس - ﵄ - ليكلما عمر - ﵁ - في القضاء بينهما.\nو(الرهط): ما دون العشرة ليس فيهم امرأة.\nوقول العباس: (اقضِ بيني وبين الظالم) أي في هذا الأمر على ما تأول، ليس أنه يظلم الناس.\nوقوله: فاستبا: قال الداودي: يعني أن كل واحد منهما يدعي أنه ظُلم في هذا الأمر ليس أن عليًّا يسب العباس بغير ذلك؛ لأنه كأبيه، ولا أن العباس يسب (^١) عليًّا؛ لفضله وسابقته.\nوقوله لعلي والعباس: (إن رسول الله - ﷺ - قال ذلك، قالا: نعم)، ثم قال في سياق حديثه: (جئتني تسألني ميراثك) إلى آخره، فإنما قالا ذلك أنه - ﵇ - قال: \"لا نُورث\"، لم يذكرا أو أحدهما من قصد رجعا إلى قوله، قاله الداودي، قال: وقوله: (وأنتما تقولان إن أبا بكر فيها كذا) يعني منعه الميراث، وهما لا يقولان ذلك إلا قبل علمهما أو في حال تسابهما أنه - ﵇ - قال: \"لا نُورث\".\nخاتمة: وفي قول علي - ﵁ -: (ما عندنا إلا كتاب الله وما في هذه الصحيفة) تبكيت (^٢) من تنطع وجاء بغير ما في الكتاب والسنة من قياس فاسد لا أصل له من كتاب الله ولا سنة، فإن كان له أصل فيهما أو إجماع فهو محمود، وهو الاجتهاد والاستنباط كما سنعود إليه بعد.\n_________\n(^١) في هامش الأصل: هذا يرده ما في \"صحيح مسلم\" من قول العباس لعمر: اقض بيني وبين هذا الكاذب الآثم الغادر الخائن.\n(^٢) في الأصل: (يثلب)، والمثبت من \"فتح الباري\" ١٣/ ٢٧٩، \"عمدة القاري\" ٢٠/ ٢١٨ نقلاه عن الكرماني.","vol":"33","page":62},{"text":"<span data-type='title' id=toc-4299>٦ - باب إِثْمِ مَنْ آوَى مُحْدِثًا</span>\nرَوَاهُ عَلِيٌّ - ﵁ - عَنِ النَّبِيِّ - ﷺ -. [انظر: ١٨٧٠]\n\n٧٣٠٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا عَاصِمٌ قَالَ: قُلْتُ لأَنَسٍ: أَحَرَّمَ رَسُولُ اللهِ - ﷺ - المَدِينَةَ؟ قَالَ: نَعَمْ، مَا بَيْنَ كَذَا إِلَى كَذَا، لَا يُقْطَعُ شَجَرُهَا، مَنْ أَحْدَثَ فِيهَا حَدَثًا فَعَلَيْهِ لَعْنَةُ اللهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ.\nقَالَ عَاصِمٌ: فَأَخْبَرَنِي مُوسَى بْنُ أَنَسٍ أَنَّهُ قَالَ: أَوْ آوَى مُحْدِثًا. [انظر: ١٨٦٧ - مسلم: ١٣٦٦، ١٣٦٧ - فتح ١٣/ ٢٨١].\nثم ساق فيه حديث عاصم: قُلْتُ لأَنَس - ﵁ -: أَحَرَّمَ رَسُولُ الله - ﷺ - المَدِينَةَ؟ قَالَ: نَعَمْ .. الحديث.\nساقه عن مُوسَى بْنِ إِسْمَاعِيلَ، ثَنَا عَبْدُ الوَاحِدِ، ثَنَا عَاصِمٌ به. (ثم قال) (^١): قَالَ عَاصِمٌ: فَأَخْبَرَنِي مُوسَى بْنُ أَنَسٍ أَنَّهُ قَالَ: أَو آوى مُحْدِثًا.\nذكر الدارقطني في \"علله \": أن عبد الواحد رواه فقال في آخره: قال موسى: أوآوى محدثًا، ووهم في قوله موسى بن أنس، والصحيح ما رواه شريك وعمرو بن أبي قيس، عن عاصم الأحول، عن أنس، وفي آخره فقال النضر بن أنس: أوآوى محدثًا، وقال في \"استدراكاته\": هذا وهم من البخاري أو شيخه يعني موسى بن إسماعيل؛ لأن مسلمًا أخرجه عن حامد بن عمر، عن عبد الواحد فقال فيه: فقال النضر. وهو الصواب (^٢).\n_________\n(^١) من هامش الأصل، وفوقها: (لعله سقط).\n(^٢) \"الإلزامات والتتبع\" ص ٣٥٦، ورواه مسلم (١٣٦٦) كتاب: الحج، باب: فضل المدينة، وليس فيه التصريح باسم النضر، وانظر \"الفتح\" ١٣/ ٢٨١.","vol":"33","page":63},{"text":"فصل:\nفيه فضل عظيم للمدينة شرفها الله تعالى، وذلك تغليظ الوعيد بلعنة الله والملائكة والناس أجمعين لمن أحدث فيها حدثًا أو آوى محدثًا، وفي حديث علي السالف: \"لا يقبل منه صرف ولا عدل\" (^١)، ودل الحديث على أن من آوى أهل المعاصي والبدع أنه شريك في الإثم، وليس الحديث دالًا على أن من فعل ذلك في غيرها أنه غير متوعَّد ولا ملوم على ذلك؛ لتقدم العلم بأن من رضي فعل قوم وعملهم أنه منهم وإن كان بعيدًا عنهم، فهذا الحديث نص في تحذير فعل شيء من المنكر في المدينة، وهو دليل في التحذير من إحداث مثل ذلك في غيرها، وخُصَّت بالذكر؛ لأن اللعنة له أشد والوعيد آكد لانتهاكه ما حُذِّر عنه وإقدامه على مخالفة رسول الله - ﷺ - فيما كان يكرمه من تعظيم شأن المدينة المشرفة بأنها منزل وحيه وموطن نبيه، ومنها انتشر الدين في الأقطار فكان لها بذلك فضل مزية على سائر البلاد.\nوقد أسلفنا اختلاف العلماء فيما يقطع من شجرها وما يصاد من صيدها آخر الحج فسارع إليه، والحديث قال على حرمة اصطيادها، وفي الضمان خلاف العلماء، والجديد عندنا: لا ضمان. وهو ما في \"المدونة\"، والقديم: نعم، وهو قول ابن أبي ليلي ونافع وابن أبي زيد (^٢)، وقال أشهب: عند محمد عن مالك في منع أكله ليس كالذي يصطاد بمكة، وإني لأكرهه، وقيل: لا يؤكل (^٣).\n_________\n(^١) سلف قريبًا برقم (٧٣٠٠).\n(^٢) انظر: \"المدونة\" ١/ ٣٣٥، \"النوادر والزيادات\" ٢/ ٤٨٧، \"البيان\" ٤/ ٢٦٥.\n(^٣) \"النوادر والزيادات\" ٢/ ٤٧٨.","vol":"33","page":64},{"text":"<span data-type='title' id=toc-4300>٧ - باب مَا يُذْكَرُ مِنْ ذَمِّ الرَّأْيِ وَتَكَلُّفِ القِيَاسِ</span>.\nوقولة تعالى: ﴿وَلَا تَقْف مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [الإسراء: ٣٦]\n\n٧٣٠٧ - حَدَّثَنَا سَعِيدُ بْنُ تَلِيدٍ، حَدَّثَنِي ابْنُ وَهْبٍ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحٍ وَغَيْرُهُ، عَنْ أَبِي الأَسْوَدِ، عَنْ عُرْوَةَ قَالَ: حَجَّ عَلَيْنَا عَبْدُ اللهِ بْنُ عَمْرٍو فَسَمِعْتُهُ يَقُولُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِنَّ اللهَ لَا يَنْزِعُ الْعِلْمَ بَعْدَ أَنْ أَعْطَاهُمُوهُ انْتِزَاعًا، وَلَكِنْ يَنْتَزِعُهُ مِنْهُمْ مَعَ قَبْضِ الْعُلَمَاءِ بِعِلْمِهِمْ، فَيَبْقَى نَاسٌ جُهَّالٌ يُسْتَفْتَوْنَ فَيُفْتُونَ بِرَأْيِهِمْ، فَيُضِلُّونَ وَيَضِلُّونَ». فَحَدَّثْتُ عَائِشَةَ زَوْجَ النَّبِيِّ - ﷺ - ثُمَّ إِنَّ عَبْدَ اللهِ بْنَ عَمْرٍو حَجَّ بَعْدُ فَقَالَتْ: يَا ابْنَ أُخْتِي، انْطَلِقْ إِلَى عَبْدِ اللهِ فَاسْتَثْبِتْ لِي مِنْهُ الذِي حَدَّثْتَنِي عَنْهُ. فَجِئْتُهُ فَسَأَلْتُهُ، فَحَدَّثَنِي بِهِ كَنَحْوِ مَا حَدَّثَنِي، فَأَتَيْتُ عَائِشَةَ فَأَخْبَرْتُهَا، فَعَجِبَتْ فَقَالَتْ: وَاللهِ لَقَدْ حَفِظَ عَبْدُ اللهِ بْنُ عَمْرٍو. [انظر: ١٠٠ - مسلم: ٢٦٧٣ - فتح ١٣/ ٢٨٢].\n\n٧٣٠٨ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا أَبُو حَمْزَةَ، سَمِعْتُ الأَعْمَشَ قَالَ: سَأَلْتُ أَبَا وَائِلٍ: هَلْ شَهِدْتَ صِفِّينَ؟ قَالَ: نَعَمْ. فَسَمِعْتُ سَهْلَ بْنَ حُنَيْفٍ يَقُولُ ح.\nوَحَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ قَالَ: قَالَ سَهْلُ بْنُ حُنَيْفٍ يَا أَيُّهَا النَّاسُ، اتَّهِمُوا رَأْيَكُمْ عَلَى دِينِكُمْ، لَقَدْ رَأَيْتُنِي يَوْمَ أَبِي جَنْدَلٍ، وَلَوْ أَسْتَطِيعُ أَنَّ أَرُدَّ أَمْرَ رَسُولِ اللهِ - ﷺ - لَرَدَدْتُهُ، وَمَا وَضَعْنَا سُيُوفَنَا عَلَى عَوَاتِقِنَا إِلَى أَمْرٍ يُفْظِعُنَا إِلاَّ أَسْهَلْنَ بِنَا إِلَى أَمْرٍ نَعْرِفُهُ غَيْرَ هَذَا الأَمْرِ. قَالَ: وَقَالَ أَبُو وَائِلٍ: شَهِدْتُ صِفِّينَ، وَبِئْسَتْ صِفُّونَ. [انظر: ٣١٨١ - مسلم: ١٧٨٥ - فتح ١٣/ ٢٨٢].\nذكر فيه حديث أَبِي الأَسْوَدِ، واسمه محمد بن عبد الرحمن بن نوفل بن الأسود بن نوفل بن خويلد بن راشد الأسدي يتيم عروة، عَنْ عُرْوَةَ عن عَبْدُ اللهِ بْنُ عَمْرٍو - ﵄ - قال: قال النبي - ﷺ -: \"إِنَّ اللهَ لَا يَنْترعُ العِلْمَ انْتزاعًا بَعْدَ أَنْ أَعْطَاكُمُوهُ، ولكن يَنْتَزِعُهُ مَعَ قَبْضِ العُلَمَاءِ بِعِلْمِهِمْ، فَيَبْقَي نَاسٌ جُهَّالٌ يُسْتَفْتَوْنَ فَيُفْتُونَ بِرَأْيِهِمْ،","vol":"33","page":65},{"text":"فَيُضلُّونَ وَيَضِلُّونَ\". فَحَدَّثْتُ عَائِشَةَ - ﵂ - .. وذكر باقيه.\nوحديث أبي حمزة، واسمه: محمد بن ميمون السكري المروزي قال: سَمِعْتُ الأَعْمَشَ قَالَ: سَأَلْتُ أَبَا وَائِلٍ: هَلْ شَهِدْتَ صِفِّينَ؟ قَالَ: نَعَمْ. فَسَمِعْتُ سَهْلَ بن حنيف يَقُولُ.\nثم ساقه من حديث أبي عَوَانَةَ، عَنِ الأَعْمَشِ قال: قَالَ سَهْلُ بْنُ حُنَيْفٍ: يَا أَيُّهَا النَّاسُ، اتَّهِمُوا رَأْيَكُمْ عَلَى دِينِكُمْ، لَقَدْ رَأَيْتُنِي يَوْمَ أَبِي جَنْدَلٍ، وَلَوْ أَسْتَطِيعُ أَنَّ أَرُدَّ أَمْرَ رَسُولِ اللهِ - ﷺ - لرَدَدْتُهُ، وَمَا وَضَعْنَا سُيُوفَنَا عَلَى عَوَاتِقِنَا إِلَّا أَسْهَلْنَ بِنَا إِلَي أَمْرٍ نَعْرِفُهُ غَيْرَ هذا الأَمْرِ. وَقَالَ أَبُو وَائِلٍ: وَبِئْسَتْ الصِفُّونَ.\nالشرح:\nروي مبارك بن فضالة، قال الطبري: عن عبيد الله بن عمر، عن نافع، عن ابن عمر عن أبيه - ﵁ - قال: يا أيها الناس اتهموا الرأي على الدين (^١) .. كقول سهل سواء.\nقال المهلب وغيره: لا شك أنه إذا كان الرأي والقياس على أصل من الكتاب أو السنة أو إجماع الأمة فهو محمود وهو الاجتهاد كما سلف الذي أباحه الله تعالى للعلماء.\n_________\n(^١) رواه البزار في \"مسنده\" ١/ ٢٥٣ - ٢٥٤ (١٤٨)، والطبراني ١/ ٧٢ (٨٢) كلاهما من طريق يونس بن عبيد الله العميري، عن مبارك بن فضالة، عن عبيد الله بن عمر، به. وقال البزار: وهذا الحديث لا نعلمه يروي عن عمر إلا من هذا الوجه، ولم يشارك مبارك في روايته عن عبيد الله في هذا الحديث أحد. اهـ وأورده المتقي الهندي في \"الكنز\" (١٦٢٧) وزاد عزوه لابن جرير، وأبي نعيم في \"المعرفة\"، واللالكائي في \"السنة\"، والديلمي.","vol":"33","page":66},{"text":"وأما الرأي المذموم والقياس المتكلف فهو ما لم يكن على هذه الأصول؛ لأنه ظن ونزغ من الشيطان يوضحه قوله تعالى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [الإسراء: ٣٦] قال ابن عباس - ﵁ -: لا تقل ما ليس لك به علم. وقال قتادة: لا تقل رأيت ولم تر، وسمعت ولم تسمع، وعلمت ولم تعلم (^١). وأصل القفو العَضُهِ والبهت فنهى الله عباده عن قول ما لا علم لهم به، فإنه سائل عما قال صاحبها فتشهد عليه جوارحه بالحق، ومثل هذا حديث الباب، ألا ترى أنه وصفهم بالجهل فلذلك جعلهم ضآلين وهم خلاف الذين قال الله تعالى فيهم ﴿لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾ [النساء: ٨٣] وأمرهم بالرجوع إلى قولهم.\nفإن قلت: قول سهل، وعمر - ﵄ -: اتهموا الرأي. يرد قول من استعمله في الدين، وأنه لا يجوز شيء منه؛ لأنهم أخطأوا يوم أبي جندل في مخالفتهم رسول الله - ﷺ - (^٢) في صلحه المشركين ورده لأبي جندل إلى أبيه وهو يستغيث وكان قد عذب في الله وهم يظنون أنهم محسنون (في مخالفة رسول الله - ﷺ -) (^٣).\nقيل: وجه قولهما: الرأي الذي هو خلاف لرأي رسول الله - ﷺ -، ورأيه على الدين الذي هو نظير آرائنا التي كنا خالفنا بها رسول الله - ﷺ - يوم أبي جندل، فإن ذلك خطأ.\nفأما الاجتهاد من الكتاب والسنة والإجماع فذلك هو الحق الواجب والفرض اللازم لأهل العلم وبنحو هذا جاءت الأخبار عن الشارع وعن\n_________\n(^١) أثر ابن عباس وقتادة رواهما الطبري في \"تفسيره\" ٨/ ٨٠.\n(^٢) وقع هنا في الأصل جملة: قيل وجه قولهما الرأي الذي هو خلاف لرأي رسول الله - ﷺ - ثم ذكرت مرة أخرى بعد قوله: (وهم يظنون أنهم محسنون).\n(^٣) من (ص ١).","vol":"33","page":67},{"text":"جماعة الصحابة والتابعين كحديث ابن عمر - ﵄ -: أنه - ﵇ - لما انصرف من الأحزاب قال: \"لا يصلين أحد العصر إلا في بني قريظة\" (^١) فصلي ناس وتخلف آخرون فلم يعنف واحدًا منهما، وهذا الخبر نظير خبر سهل بن حنيف. ومَن حرص [يوم أبي] (^٢) جندل على القتال اجتهادًا منهم، ورسول الله - ﷺ - يري ترك قتالهم في أنه لم يؤثم أحد الفريقين لا من صلي ولا من أخر؛ لأن معنى ذلك كان عندهم ما لم يخشوا فوات وقتها، وكذلك لم يؤثم أيضًا من لم يصلِّ، وأن معنى أمرهم بذلك كان عندهم لا يصلوها إلا في بني قريظة وان فاتكم وقتها فعذر كل واحد منهم لهذِه العلة.\nوروى سفيان عن الشيباني، عن الشعبي، عن شريح أنه كتب إلى عمر - ﵁ - يسأله فكتب إليه: أن أقض بما في كتاب الله، فإن لم يكن في كتاب الله ففي سنة رسول الله - ﷺ -، فإن لم يكن فبما قضى الصالحون فإن لم يكن فإن شئت تقدم وإن شئت تأخر، ولا أرى التأخر إلا خيرًا لك والسلام (^٣).\nوروي هشيم، ثنا سيار، عن الشعبي قال: لما بعث عمر - ﵁ - شريحًا على قضاء الكوفة قال: انظر ما تبين لك في كتاب الله فلا تسأل عنه أحدًا، وما لم يتبين لك فاتبع فيه سنة رسول الله - ﷺ -، وما لم يتبين لك سنة فاجتهد رأيك (^٤).\nوروى الترمذي من حديث الحارث بن عمرو ابن أخي المغيرة بن\n_________\n(^١) سبق برقم (٩٤٦) كتاب: صلاة الخوف، باب: صلاة الطالب والمطلوب.\n(^٢) في الأصل: أبا، وفي (ص ١): قوله أبي، والمثبت من ابن بطال ١٠/ ٣٥٣.\n(^٣) رواه النسائي ٨/ ٢٣١، والدارمي ١/ ٢٦٥ - ٢٦٦ (١٦٩)، والبيهقي ١٠/ ١١٠.\n(^٤) رواه البيهقي ١٠/ ١١٠.","vol":"33","page":68},{"text":"شعبة، عن ناس من أهل حمص، عن معاذ - ﵁ - أنه - ﵇ - لما بعثه إلى اليمن قال: \"كيف تقضي؟ \" قال: بكتاب الله. قال: \"فإن لم تجد في كتاب الله\" قال: فبسنة رسول الله - ﷺ - قال: \"فإن لم تجد في السنة\" قال: أجتهد رأيي. فقال: \"الحمد لله الذي وفق رسول رسول الله - ﷺ -\".\nثم قال الترمذي: لا نعرفه إلا من هذا الوجه وليس إسناده عندي بمتصل (^١). ولأبي داود حدثني ناس من أصحاب معاذ عن معاذ ثم ساقه (^٢) وذكره الخطيب في كتاب \"الفقيه والمتفقه\" أن الحارث رواه عن عبد الرحمن بن غنم، عن معاذ (^٣). وهذا إسناد جيد فقد أنبأت هذه الأخبار أن معنى قول عمر - ﵁ - السالف: أنه الرأي الذي وصفناه؛ لأنه محال أن يقال: اتهموه واستعملوه؛ لأنهما ضدان ولا يظن ذلك به، ولا بنظرائه يوضحه أيضًا رواية مجاهد (^٤) عن الشعبي، عن عمرو بن حُريث قال: قال عمر: إياكم وأصحابَ الرأي فإنهم أعداء السنن، أعيتهم الأحاديث أن يحفظوها فقالوا بالرأي فضلوا وأضلوا (^٥)، وقد تبين هذا من عمر أنه أمر باتهام الرأي فيما خالف أحكام رسوله وسنته، وذلك أنه قال: (أنه) (^٦) أعداء السنن أعيتهم أن يحفظوها، فأخبر أنه لما أعياهم حفظ سنته، قالوا برأيهم وخالفوها جهلًا منهم بأحكام رسول الله - ﷺ - وسنته وذلك هو الجرأة على الله بما لم يأذن به في دينه والتقدم بين يدي رسوله.\n_________\n(^١) الترمذي (١٣٢٨).\n(^٢) أبو داود (٣٥٩٢).\n(^٣) \"الفقيه والمتفقة\" ١/ ٧٤٢.\n(^٤) هكذا في الأصل، وفي \"سنن الدارقطني\": مجالد.\n(^٥) رواه الدارقطني ٤/ ١٤٦ من طريق مجالد، عن الشعبي، به.\n(^٦) كذا في الأصل ولعله (أنهم).","vol":"33","page":69},{"text":"فأما اجتهاد الرأي باستنباط الحق من الكتاب والسنة فذلك الذي أوجبه على العلماء فرضًا وعمل به المسلمون بمحضر منه فلم يعنفهم، ولا نهاهم عنه إذ كان هو الحق عنده والدين، واقتفى أثرهم فيه الخلف عن السلف.\nروي ذلك عن ابن مسعود وابن عباس - ﵁ -، وروى أبو معاوية، عن الأعمش، عن عمارة، عن عبد الرحمن بن يزيد، عن ابن مسعود - ﵁ -: ومن عرض له منكم قضاء فليقض بما في كتاب الله، فإن جاءه أمر ليس في كتاب الله فليقض بما قضى به نبيه، فإن جاءه أمر ليس في سنة نبيه فليقض بما قضى به الصالحون، فإن جاءه ما ليس في ذلك فليجتهد رأيه، ولا يقل: إني أرى وإني أخاف، فإن الحلال بين والحرام بين وبينهما أمور مشتبهات فدع ما يريبك إلى ما لا يريبك (^١).\nوقد سلف حديث سهل بن حنيف في آخر الجهاد (^٢) ومر فيه من معناه ما لم نذكره هنا، وكتب عمر أيضًا إلى أبي موسى - ﵄ - في كتابه الطويل يعلمه القضاء فقال: اعرف الأشباه والأمثال وقس الأمور عند ذلك (^٣)، وقال ابن عمر - ﵄ -: لم يوقت النبي - ﷺ - لأهل العراق، فقال عمر - ﵁ -: قيسوا من نحو العراق إلى نحو قَرْن (^٤).\nثم اعلم أن البخاري ترجمه بعد في باب: من شَبَّه أصلًا معلومًا بأصل مبين قد بين الله حكمهما ليفهم السائل، ثم ذكر حديث:\n_________\n(^١) رواه النسائي ٨/ ٢٣٠ وقال: هذا الحديث جَيِّدٌ جَيِّدٌ.\n(^٢) سبق برقم (٣١٨١)، (٣١٨٢) كتاب: الجزية والموادعة، باب (١٨).\n(^٣) رواه الدارقطني ٤/ ٢٠٦، ٢٠٧.\n(^٤) سلف بنحوه برقم (١٥٣١).","vol":"33","page":70},{"text":"\"لعله نزعه عرق\"، وحديث ابن عباس: \"أرأيت لو كان على أبيك دين أكنت قاضيته؟ \" (^١) وهو صريح في العمل بالقياس الصحيح، وما ذمه هنا من القياس الباطل، وصنف ابن حزم في إبطال القياس مصنفين، ولا يلتفت إليه وهو مسبوق بالنظام وداود وشرذمة قليلة والجم على خلافه، قال المهلب: أنكره النظام وطائفة من المعتزلة واقتدى به في ذلك ونسب إلى الفقيه داود بن علي، والجماعة هم الحجة ولا يلتفت إلا من شذ عنها، وسنوضح الكلام عليه هناك.\nفصل:\nقوله في حديث سهل: (يُفظعنا) هو بضم أوله على أنه رباعي، قال الجوهري وابن فارس: وأفظع اشتد وشنع وجاوز المقدار، قال: وأُفظِع الرجل على ما لم يسم فاعله. أي: نزل به أمر عظيم، وأفظعت الشيء واستفظعته وجدته فظيعًا (^٢). وقوله: (إلا أسهلن بنا إلى أمر نعرفه). أي: أفضين بنا إلى سهوله.\nفصل:\nوقول أبي وائل: (بئست صفون) وفي نسخة: الصفون بالجمع السالم كما سمي الرجل يزيدين، أو عمرين فيجريه في حال التثنية (^٣) مجراه في الجمع وما كان من الواحد عن بناء الجمع فإعرابه كإعراب الجمع، مثل (فلسطين دخلتُ) (^٤)، وهذِه فلسطون، وأتيت قنسرين، وهذِه قنسرون.\n_________\n(^١) سيأتيان قريبًا (٧٣١٤)، (٧٣١٥).\n(^٢) \"الصحاح\" ٣/ ١٢٥٩، \"مجمل اللغة\" ٣/ ٧٢٣ مادة (فظع).\n(^٣) في \"شرح ابن بطال\" ١٠/ ٣٥٤: في حال التسمية به.\n(^٤) في الأصل: (فلسطين وخلت) غير منقوطة؛ ولعل المثبت هو الصواب.","vol":"33","page":71},{"text":"وأنشد المبرد:\nوشاهدنا الحل والياسمون … والمستعاب بقضائها\nومن هذا قوله تعالى: ﴿كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (١٨) وَمَا أَدْرَاكَ مَا عِلِّيُّونَ (١٩)﴾ [المطففين: ١٨ - ١٩].\nوفيه مذهب آخر للعرب وهو أن يعربوا النون ويجعلوها بالياء في كل حال؛ كقولك هذِه السلحين، ومررت بالسلحين، ورأيت السلحين وصفين موضع، قال الداودي: وقوله: (وبئست صفون). أي: الموضع الذي يسمى صفون، ويقال له أيضًا: صفون.","vol":"33","page":72},{"text":"<span data-type='title' id=toc-4301>٨ - باب مَا كَانَ النَّبِيُّ - ﷺ - يُسْأَلُ مِمَّا لَمْ يُنْزَلْ عَلَيْهِ الوَحْيُ فَيَقُولُ: «لَا أَدْرِي»</span>\nأَوْ لَمْ يُجِبْ حَتَّى يُنْزَلَ عَلَيْهِ الوَحْيُ، وَلَمْ يَقُلْ بِرَأْىٍ وَلَا بِقِيَاسٍ لِقَوْلِهِ تَعَالَى: ﴿بِمَا أَرَاكَ الله﴾. [النساء: ١٠٥] وَقَالَ ابْنُ مَسْعُودٍ: سُئِلَ النَّبِيُّ - ﷺ - عَنِ الرُّوحِ، فَسَكَتَ حَتَّى نَزَلَتِ الآيَةُ. [انظر: ١٢٥]. وقد أسلفه مسندا.\n\n٧٣٠٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ: سَمِعْتُ ابْنَ المُنْكَدِرِ يَقُولُ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: مَرِضْتُ فَجَاءَنِي رَسُولُ اللهِ - ﷺ - يَعُودُنِي وَأَبُو بَكْرٍ وَهُمَا مَاشِيَانِ، فَأَتَانِي وَقَدْ أُغْمِيَ عَلَيَّ، فَتَوَضَّأَ رَسُولُ اللهِ - ﷺ - ثُمَّ صَبَّ وَضُوءَهُ عَلَيَّ، فَأَفَقْتُ فَقُلْتُ: يَا رَسُولَ اللهِ - وَرُبَّمَا قَالَ سُفْيَانُ: فَقُلْتُ: أَيْ رَسُولَ اللهِ - كَيْفَ أَقْضِى فِي مَالِي؟ كَيْفَ أَصْنَعُ فِي مَالِي؟ قَالَ: فَمَا أَجَابَنِي بِشَيْءٍ حَتَّى نَزَلَتْ آيَةُ المِيرَاثِ. [انظر: ١٩٤ - مسلم:١٦١٦ - فتح ١٣/ ٢٩٠].\nثم ساق حديث جابر - ﵁ -: مَرِضْتُ فَجَاءَنِي رَسُولُ اللهِ - ﷺ - يَعُودُنِي وَأَبُو بَكْرٍ - ﵁ - وَهُمَا مَاشِيَانِ، فَأَتَيانِي وَقَدْ أُغْمِيَ عَلَيَّ، فَتَوَضَّأَ رَسُولُ اللهِ - ﷺ - ثُمَّ صَبَّ عَلَيَّ وَضُوءَهُ، فَأَفَقْتُ فَقُلْتُ: يَا رَسُولَ اللهِ- وَرُبَّمَا قَالَ سُفْيَانُ: فَقُلْتُ: أَيْ رَسُولَ اللهِ- كَيْفَ أَقْضِي فِي مَالِي؟ كَيْفَ أَصْنَعُ فِي مَالِي؟ قَالَ: فَمَا أَجَابَنِي بِشَيْءٍ حَتَّى نَزَلَتْ آيَةُ المِيرَاثِ.\nهذا الحديث سلف، وهذا الباب ليس على العموم في أمره - ﵇ -، كما نبه عليه المهلب؛ لأنه قد علم أمته كيفية القياس والاستنباط في مسائل لها أصول ومعاني في كتاب الله ومشروع سنته، ليريهم كيف يصنعون فيما عدموا فيه النصوص، إذ قد علم أن الله تعالى لا بد أن يكمل له الدين، والقياس هو تشبيه ما لا حكم فيه بما فيه حكم في","vol":"33","page":73},{"text":"المعنى، فشبه - ﵇ - الحمر بالخيل، فقال: \"ما أنزل علي فيها شيء غير هذه الآية الفاذة الجامعة ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ (^١)\nوشبه دين الله بدين العباد في اللزوم، وقال للتي أخبرته أن أباها لم يحج: \"أرأيت لو كان علي أبيك دين أكنت قاضيته؟ فالله أحق بالقضاء\".\nوهذا عام، وهذا هو نفس القياس عند العرب وعند العلماء بمعاني الكلام، وأما سكوته - ﵇ - حتي نزل الوحي فإنما سكت في أشياء معضلة ليست لها أصول في الشريعة، فلابد فيها من إطلاع الوحي، ونحن الآن قد فرغت لنا الشرائع، وأكمل الله الدين وإنما ننظر ونقيس على موضوعاتها فيما أعضل من النوازل.\nوقد اختلف العلماء: هل يجوز للأنبياء الاجتهاد؟ علي قولين: أحدهما: لا، ولا يحكمون إلا بوحي. والثاني: يجوز أن يحكموا بما جري مجرى الوحي من منام وشبهه (^٢).\nقال أبو التمام المالكي (^٣): لا أعلم فيه نصا لمالك، والأشبه عندي جوازه؛ لوجوده من الشارع، والاجتهاد علو درجة وكمال فضيلة، والأنبياء ﵈ أحق الناس بها، بل لا يجوز أن يمنعوا منها لما فيها من جزيل الثواب، وقال تعالى: ﴿فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ﴾ [الحشر: ٢] وهم أفضل أولي الأبصار وأعلمهم، وقد ثبت عن رسول الله\n_________\n(^١) سبق برقم (٢٣٧١) كتاب: المساقاة، باب: شرب الناس والدواب من الأنهار.\n(^٢) انظر: \"شرح تنقيح الفصول\" ص ٤٣٦، \"البرهان\" ٢/ ١٣٥٦، \"تيسير التحرير\" ٤/ ١٨٥.\n(^٣) هو: علي بن محمد بن أحمد البصري المالكي، من أصحاب الأبهري. كان جيد النظر حاذقًا بالأصول، وله مختصر في الخلاف سمَّاه \"نكت الأدلة\"، وكتاب آخر في الخلاف كبير، وكتاب في أصول الفقه. انظر: \"ترتيب المدارك\" ٤/ ٦٠٥.","vol":"33","page":74},{"text":"- ﷺ - أنه اجتهد في أمر الحروب وتنفيذ الجيوش وقدر الإعطاء للمؤلفة قلوبهم، وأمر بنصب العريش يوم بدر في موضع، فقال له الحباب بن المنذر: أبو حي نصبته ههنا أم برأيك؟ فقال: \"بل برأيي\"، قال: الصواب نصبه في موضع كذا. فسماه ذا الرأيين فعمل برأيه (^١)، ولم ينتظر الوحي وحكم بالمفاداة والمنّ على الأسري يوم بدر بعد المشورة (^٢).\nوقال تعالي: ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ [آل عمران: ١٥٩] ولا تكون المشورة إلا فيما لا نص فيه، وروي أنه - ﵇ - أراد أن يضمن لقوم من الأعراب ثلث ثمر المدينة، فقال له سعد بن معاذ: والله يا رسول الله كنا كفارًا فما طمع أحد أن يأخذ من ثمارنا شيئًا فلما أعزنا الله بك نعطيهم ثلث ثمارنا؟ ففعل بذلك رسول الله - ﷺ - (^٣). وقد ذكر الله في كتابه قصة داود وسليمان - عليهما الصلاة والسلام - حين اجتهدا في الحكم في الحرث، ولا يجوز أن يختلفا مع ما فيه من نص موجود.\nفصل:\nاعترض بعض شيوخنا على البخاري في تبويبه؛ بقوله: فيقول: (لا أدري أو لم يجب حتي ينزل عليه الوحي) فقال: ما ذكره ليس فيه قوله (لا أدري) فينظر.\n_________\n(^١) رواه الحاكم ٣/ ٤٢٦ - ٤٢٧ وسكت عنه، وقال الذهبي: حديث منكر. ورواه أيضًا ابن الأثير في \"أسد الغابة\"١/ ٤٣٦. وانظر \"سيرة ابن هشام\" ٢/ ٢٥٩ - ٢٦٠.\n(^٢) رواه مسلم (١٧٦٣) كتاب: الجهاد والسير، باب: الإمداد بالملائكة. من حديث ابن عباس.\n(^٣) رواه بنحوه البزار في \"مسنده\" كما في \"كشف الاستار\" (١٨٠٣)، والطبراني ٦/ ٢٨ (٥٤٠٩)، وقال الهيثمي في \"المجمع\" ٦/ ١٣٣: رجال البزار والطبراني فيهما محمد بن عمرو، وحديثه حسن، وبقية رجاله ثقات.","vol":"33","page":75},{"text":"جوابه: أنه استغنى بعدم جوابه عنه به. واعترض الداودي علي قوله: (ولم يقل برأي ولا قياس) فقال: ليس كما قال بل كان يقول بدليل حديث: \"عسي أن يكون نزعه عرق\"، ولما رأى شبه عتبة بابن وليدة زمعة قال لسودة: \"احتجبي منه\" (^١)، وقال للذي قال: يكون لأحدنا الإبل كالغزلان فيجعلها مع الجرباء فلا ينشب أن يجرب، فقال: \"فمن أجرب الأول\" (^٢).\nقال تعالي: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ﴾ [التوبة: ١٢٢] الآية، وقال عمر: إن الرأي كان من رسول الله - ﷺ - مصيبًا؛ لأن الله تعالى يريه، \"انما هو منا الظن والتكليف فلا تجعلوا حظ الرأي سنة للأمة (^٣). وقال علي: ما عندنا شيء إلا كتاب الله وهذه الصحيفة أو فهم يعطاه المرء في كتاب الله (^٤).\nوقال تعالي: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ﴾ الآية [النساء: ١٠٥]، وقال: وهذا هو الدليل ليس ما زعم به البخاري أنه النصوص، وقال تعالي: ﴿فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ﴾ [الحشر: ٢] وقال: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ﴾ [النساء: ٨٣] والاستنباط غير النص، وسأل عمر رسول الله - ﷺ - عن الكلالة، فرده إلى الاعتبار ليعلم ذلك، وقال عمر - ﵁ - لحفصة - ﵂ -: ما أرى أباك يعرف\n_________\n(^١) سلف برقم (٢٠٥٣) كتاب: البيوع، باب: تفسير المشبهات.\n(^٢) رواه الترمذي (٢١٤٣) من حديث ابن مسعود، وابن ماجه (٨٦) من حديث ابن عمر، وقد سبق برقم (٥٧١٧) كتاب: الطب، باب: لاصفر ..، من حديث أبي هريرة بلفظ \"فمن أعدى الأول\".\n(^٣) رواه أبو داود (٣٥٨٦)، والبيهقي ١٠/ ٣٨٦، وابن عبد البر في \"جامع بيان العلم وفضله\" ٢/ ١٠٤٠ (٢٠٠٠) وهو من رواية الزهري، ولم يدرك عمر - ﵁ -.\n(^٤) سلف برقم (١١١) كتاب العلم، باب: كتابة العلم.","vol":"33","page":76},{"text":"الكلالة. وقال لابن عباس: احفظ علي إني لم أقل في الجد ولا في الكلالة شيئًا ولم أستخلف أحدًا (^١).\nوقال تعالي: ﴿مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ﴾ [الأنعام: ٣٨] فلو لم يكن للاعتبار والدليل موضع لكان يؤخذ خلاف ما في القرآن؛ لأنه لم ينص على الجد والإخوة، وقال تعالى: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾ الآية [الأنفال: ٧٥] فلم يبين صفة مواريثهم، قال: وأجمعت الأمة على الاعتبار مع أن الله تعالي رزقها العصمة ومنحها ما لم يعطه للأمم من انقطاع الوحي عنها بعد نبيها. واختلف الصحابة في الجد والكلالة، والعول وغير ذلك، ولم يعب بعضهم بعضا ولا عاب أحدهم الاعتبار، وإنما الرأي المذموم.\nواعترضه ابن التين فقال: ما ذكره الداودي ليس بالبين وإنما أراد البخاري أنه - ﵇ - وقف في أشياء فلم يتكلم فيها برأي ولا قياس وتكلم في أشياء برأيه، فبوب على كل من ذلك وأتي في كل باب بما بوب عليه.\nوقوله: (بما أنزل الله). أي: بما علمك الله.\nفصل:\nوقوله: (وقد أغمي عليَّ). أي: غشي كذا الرواية، يقال: غُمِيَ فهو مُغْمِيٌ وأُغْمِيَ عليه فهو مُغْمى عليه (^٢). والوضوء بفتح الواو، والمصدر بالضم علي أفصح اللغات فيهما، وإن كان ابن التين لم يختلف في الأول أنه بالضم.\n_________\n(^١) رواه أحمد ١/ ٢٠ وأصل معناه مختصر في البخاري (٥٥٨٨) ومطول في مسلم (٥٦٧).\n(^٢) انظر: \"اللسان\" ٦/ ٣٣٠٤.","vol":"33","page":77},{"text":"قال الداودي: وفي هذا الحديث الوضوء للمريض، قال: وفيه دليل أن معنى الحديث الآخر\"لا يسترقون ولا يتطيرون وعلي ربهم يتوكلون\" (^١) أن ذلك لا يفعل قبل نزول العلة، قال: وقول سفيان: (قلت: يا رسول الله، وربما قال: أي رسول الله) يدل علي جواز الرواية بالمعنى. وليس كما قال؛ لأن هذا لا يتضمن حكمًا وليس هو من قول رسول الله - ﷺ -\n_________\n(^١) سلف برقم (٥٧٠٥) كتاب: الطب، باب: من اكتوى أوكوى غيره ..","vol":"33","page":78},{"text":"<span data-type='title' id=toc-4302>٩ - باب تَعْلِيمِ النَّبِيِّ - ﷺ - أُمَّتَهُ مِنَ الرِّجَالِ وَالنِّسَاءِ، مِمَّا عَلَّمَهُ اللهُ، لَيْسَ بِرَأْيٍ وَلَا تَمْثِيلٍ</span>\n٧٣١٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصْبَهَانِيِّ، عَنْ أَبِي صَالِحٍ ذَكْوَانَ، عَنْ أَبِي سَعِيدٍ: جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللهِ - ﷺ -، فَقَالَتْ: يَا رَسُولَ اللهِ ذَهَبَ الرِّجَالُ بِحَدِيثِكَ، فَاجْعَلْ لَنَا مِنْ نَفْسِكَ يَوْمًا نَأْتِيكَ فِيهِ تُعَلِّمُنَا مِمَّا عَلَّمَكَ اللهُ. فَقَالَ: «اجْتَمِعْنَ فِي يَوْمِ كَذَا وَكَذَا فِي مَكَانِ كَذَا وَكَذَا». فَاجْتَمَعْنَ، فَأَتَاهُنَّ رَسُولُ اللهِ - ﷺ - فَعَلَّمَهُنَّ مِمَّا عَلَّمَهُ اللهُ ثُمَّ قَالَ: «مَا مِنْكُنَّ امْرَأَةٌ تُقَدِّمُ بَيْنَ يَدَيْهَا مِنْ وَلَدِهَا ثَلَاثَةً إِلاَّ كَانَ لَهَا حِجَابًا مِنَ النَّارِ». فَقَالَتِ امْرَأَةٌ مِنْهُنَّ: يَا رَسُولَ اللهِ، اثْنَيْنِ؟ قَالَ: فَأَعَادَتْهَا مَرَّتَيْنِ، ثُمَّ قَالَ: «وَاثْنَيْنِ وَاثْنَيْنِ وَاثْنَيْنِ». [انظر: ١٠١ - مسلم: ٢٦٣٣ - فتح ١٣/ ٢٩٢]\nذكر فيه حديث أبي سعيد - ﵁ -: جَاءَتِ امْرَأَةٌ إِلَي رَسُولِ اللهِ، - ﷺ - فَقَالَتْ: يَا رَسُولَ اللهِ ذَهَبَ الرِّجَالُ بِحَدِيثِكَ، فَاجْعَلْ لَنَا يَوْمًا مِنْ نَفْسِكَ. الحديث.\nوفيه: \"مَا منْكُنَّ امْرَأَةٌ تُقَدِّمُ بَيْنَ يَدَيْهَا مِنْ وَلَدِهَا ثَلَاثًا (^١) \".\nوفيه: فَقَالَتْ: واثْنَيْنِ؟ قَالَ: فَأَعَادَتْهَا مَرَّتَيْنِ.\nالشرح:\nهذا الحديث ترجم له في كتاب العلم، باب: هل يجعل للنساء يومًا علي حدة في العلم.\nوفيه من الفقه كما قال المهلب: إن العالم إذا أمكنه أن يحدث بالنصوص عن الله تعالي ورسوله فلا يحدث بنظره ولا (بقياسه) (^٢) هذا معنى الترجمة؛ لأنه - ﵇ - حدثهم حديثًا عن الله تعالى لا يبلغه\n_________\n(^١) كذا في الأصل، وفي \"اليونينية\": (ثلاثة).\n(^٢) في الأصل: يأتيه، والمثبت من \"شرح ابن بطال\" ١٠/ ٣٥٨","vol":"33","page":79},{"text":"قياس ولا نظر، وإنما هو توقيف ووحي، وكذلك ما حدثهم به من سنته - ﵇ - فهو عن الله تعالى أيضًا؛ لقوله تعالى: ﴿وَمَا يَنْطِقُ عَنِ الْهَوَى (٣)﴾ [النجم: ٣] وقال - ﵇ -: \"أوتيت الكتاب ومثله معه\" (^١). فقال أهل العلم: أراد بذلك السنة التي أوتي.\nوفيه سؤال الطلاب للعالم أن يجعل لهم يومًا يسمعون منه عليه العلم، وإجابة. العالم إلي ذلك، وجواز الإعلام بذلك المجلس للاجتماع فيه.\nفصل:\nوقوله: (\"ما من امرأة تقدم بين يديها ثلاثة من الولد إلا كانوا حجابًا من النار\"). يعني: بتقديمها إياهم، ورواه في الجنائز بزيادة \"لم يبلغوا الحنث\" (^٢). أي: لم يبلغوا أن يعملوا بالمعاصي، وفي حديث آخر: \"فلا يلج النار إلا تحله القسم\" (^٣) وقول المرأة -وليس هي من أهل اللسان- دليل أن تعلق هذا الحكم على الثلاث لا يدل على انتقائه عن أقل منهن إذ لو دل على ذلك لما سألته، وقد سلف في الرقاق من حديث أبي هريرة - ﵁ - مرفوعًا \"يقول الله ﵎: ما لعبدي\nالمؤمن عندي جزاء إذا قبضت صفيه من أهل الدنيا ثم احتسبه إلا الجنة\" (^٤) قال بعض العلماء: فدخل في هذا الحديث المصيبة بالولد الواحد، وقد أسلفنا فيما مضى رواية أنه روي: واحد.\n_________\n(^١) رواه أبو داود (٤٦٠٤)، وأحمد ٤/ ١٣١ من حديث المقدام بن معدي كرب.\n(^٢) سبق برقم (١٢٥٠) كتاب: الجنائز، باب: فضل من مات له ولد ..\n(^٣) سبق برقم (١٢٥١).\n(^٤) سبق برقم (٦٤٢٤) باب: العمل الذي يبتغي به وجه الله.","vol":"33","page":80},{"text":"<span data-type='title' id=toc-4303>١٠ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الحَقِّ يُقَاتِلُونَ»</span>\nوَهُمْ أَهْلُ العِلْمِ.\n\n٧٣١١ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنِ المُغِيرَةِ بْنِ شُعْبَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ حَتَّى يَأْتِيَهُمْ أَمْرُ اللهِ وَهُمْ ظَاهِرُونَ». [انظر: ٣٦٤٠ - مسلم: ١٩٢١ - فتح ١٣/ ٢٩٣].\n\n٧٣١٢ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي حُمَيْدٌ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ يَخْطُبُ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ وَيُعْطِي اللهُ، وَلَنْ يَزَالَ أَمْرُ هَذِهِ الأُمَّةِ مُسْتَقِيمًا حَتَّى تَقُومَ السَّاعَةُ، أَوْ: حَتَّى يَأْتِيَ أَمْرُ اللهِ». [انظر: ٧١ - مسلم: ١٠٣٧ - فتح ١٣/ ٢٩٣].\nثم ساق حديث المغيرة بن شعبة - ﵁ -: \"لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ حَتَّى يأْتتِيَهُمْ أَمْرُ اللهِ وَهُمْ ظَاهِرُونَ\".\nوحديث معاوية بن أبي سفيان - ﵄ -: \"مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَأنَّمَا أَنَا قَاسِمٌ وَيُعْطِي اللهُ، وَلا يَزَالَ أَمْرُ هذه الأُمَّةِ مُسْتَقِيمًا حَتَّي تَقُومَ السَّاعَةُ أَوْ: يَأْتِيَ أَمْرُ اللهِ\".\nالشرح:\nمعني (\"وهم ظاهرون\"): غالبون، قال الداودي: وفي حديث معاوية دلالة على القول بالدليل؛ لأنه قد لا يقرأ القرآن من تعلم أكثر معانيه، وقد أتى في سورة النساء آي المواريث والفرائض ما استدل به بعض العلماء وتجد من يحفظ السورة ممن لا يعرف معانيها لا يقسم فريضة ولا يعرفها.","vol":"33","page":81},{"text":"فصل:\nفإن قلت: حديث المغيرة لفظه لفظ الخصوص في بعض الناس دون بعض، وقال في حديث معاوية: \"لن يزال هذا الأمر مستقيمًا حتي تقوم الساعة\" فعم الأمة، وهذا معارض للحديث الأول مع ما يقوي ذلك مما رواه محمد بن بشار: ثنا ابن أبي عدي، عن حميد، عن أنس - ﵁ - قال [\"لا تقوم الساعة حتى لا يقال في الأرض الله الله\" (^١)، وما رواه شعبة، عن علي بن الأقمر، عن أبي الأحوص، عن عبد الله قال] (^٢): \"لا تقوم الساعة إلا علي شرار الناس\" (^٣).\nقلت (^٤): لا معارضة بل بعضها دال علي صحة بعض، ولكنها بعضها خرج على العموم، والمراد به الخصوص، والحديثان في موضع دون موضع فإن به طائفة لا يضرهم من خالفهم وهم المعنيون بالحديث يريد في موضع دون موضع؛ لأنه لا نسخ في الأخبار ولا جائز أن يوصف الطائفة التي على الحق بأنها شرار الناس، وأنها لا توحد الله، فعلم أن الموصوفين بأنهم شرار الناس غيرهم، وقد بين ذلك أبو أمامة في حديثه من حديث عمرو بن عبد الله (الحمصي) (^٥)،\n_________\n(^١) رواه الترمذي (٢٢٠٦) وقال: هذا حديث حسن صحيح. ورواه مسلم (١٤٨) كتاب الإيمان، باب: ذهاب الإيمان آخر الزمان من طريق ثابت عن أنس - ﵁ -.\n(^٢) ما بين المعقوفتين ليس بالأصل، وأثبتناه من \"شرح ابن بطال\" لغلبة الظن أنه سقط من النقل من قوله (قال) إلا (قال) والله أعلم أنه انتقال نظر، ويؤيده أن الإسناد لا يستقيم إلا بما أثبتناه.\n(^٣) رواه مسلم (٢٩٤٩) كتاب: الفتن، باب قرب الساعة.\n(^٤) هو قول الطبري كما في \"شرح ابن بطال\" ١٠/ ٣٥٩، وتصرف المصنف في النقل قليلًا.\n(^٥) كذا بالأصل و\"شرح ابن بطال\"، وفي مصادر التخريج (الحضرمي) وهو مجهول لم يوثقه غير ابن حبان، فلينظر.","vol":"33","page":82},{"text":"عنه مرفوعًا: \"لا تزال طائفة من أمتي ظاهرين على الحق لعدوهم قاهرين يأتيهم أمر الله وهم كذلك\" قيل: يا رسول الله، وأين هم؟ قال: \"هم ببيت المقدس وأكناف بيت المقدس\" (^١) فلا تعارض.\nفصل:\nفإن قلت: فأين ما فسره من كونهم أهل العلم؟\nقلت: لعله أشار إليه بقوله: \"من يرد الله به خيرًا يفقهه في الدين\".\n_________\n(^١) رواه عبد الله بن أحمد ٥/ ٢٦٩ وجادة عن خط أبيه، والطبراني ٨/ ١٤٥ (٧٦٤٣). وقال الهيثمي في \"المجمع\" ٨/ ٢٨٨: رجاله ثقات.","vol":"33","page":83},{"text":"<span data-type='title' id=toc-4304>١١ - باب قَوْلِ اللهِ تَعَالَى: ﴿أَوْ يَلْبِسَكُمْ شِيَعًا﴾ [الأنعام: ٦٥]</span>\n٧٣١٣ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ قَالَ عَمْرٌو: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَقُولُ: لَمَّا نَزَلَ عَلَى رَسُولِ اللهِ - ﷺ -: ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ﴾ [الأنعام: ٦٥] قَالَ: «أَعُوذُ بِوَجْهِكَ». ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ [الأنعام: ٦٥] قَالَ: «أَعُوذُ بِوَجْهِكَ». فَلَمَّا نَزَلَتْ: ﴿أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ﴾ قَالَ: «هَاتَانِ أَهْوَنُ\" أَوْ \"أَيْسَرُ». [انظر: ٤٦٢٨ - فتح ١٣/ ٢٩٥]\nذكر فيه حديث جابر - ﵁ -: لَمَّا نَزَلَ عَلَى رَسُولِ اللهِ - ﷺ -: ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ﴾ [الأنعام: ٦٥]، قَاَل: \"أعُوذُ بِوَجْهِكَ\". ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ قَاَل: \"أعُوذُ بِوَجْهِكَ\". فَلَمَّا نَزَلَتْ: ﴿أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ﴾ قَالَ: \"هَاتَانِ أَهْوَنُ\" أَوْ \"أَيْسَرُ\".\nالشرح:\nفي الآية أقوال:\nقال ابن عباس: ﴿مِنْ فَوْقِكُمْ﴾ أئمة السوء ومن ﴿تَحْتِ أَرْجُلِكُمْ﴾ خدم السوء (^١)، وقيل: الأتباع، وقال الضحاك: ﴿مِنْ فَوْقِكُمْ﴾. أي: كباركم ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ من سفلتهم، وقال أبو العباس: ﴿مِنْ فَوْقِكُمْ﴾ يعني الرجم ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ يعني الخسف (^٢).\nوقوله: ﴿أَوْ يَلْبِسَكُمْ شِيَعًا﴾. الشيع: الفرق، والمعنى: شيعًا مفترقة مختلفة لا متفقة (^٣) لبست الشيء خلطته، ولبست عليه ألبسه إذا لم تبينه.\n_________\n(^١) رواه الطبري ٥/ ٢١٨ (١٣٣٥٢).\n(^٢) رواه الطبري ٥/ ٢١٧ (١٣٣٥٠) عن السدي.\n(^٣) غير واضحة في الأصل ونقلناها من (ص ١).","vol":"33","page":84},{"text":"ونقل ابن بطال عن المفسرين ﴿مِنْ فَوْقِكُمْ﴾ يحصبكم بالحجارة، أو يغرقكم بالطوفان الذي غرق به قوم نوح ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ الخسف الذي نال قارون ومن خسف به، وقيل: الريح ﴿وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ﴾ يعني الحرب والقتل.\nويروى أنه - ﵇ - سأل ربه تعالى أن لا يستأصل أمته بعذاب ولا يذيق بعضهم بأس بعض فأجابه في صرف العذاب دون الثاني وأن لا تختلف (^١). فلذلك قال - ﵇ -: \"هاتان أهون\" أي: الاختلاف والفتنة أيسر من الاستئصال والانتقام بعذاب الله وإن كانت الفتنة من عذاب الله لكن هي أخف؛ لأنها كفارة للمؤمنين، أعاذنا الله من عذابه ونقمه (^٢). وقال ابن التين: أي: لما في ذلك من النكير (^٣) عن قوم، والإكرام وأنه لم يسلط عليهم غيرهم.\n_________\n(^١) رواه بنحوه مسلم (٢٨٨٩) من حديث ثوبان، (٢٨٩٠) من حديث سعد بن أبي وقاص كتاب: الفتن، باب: هلاك هذه الأمة بعضهم ببعض.\n(^٢) \"شرح ابن بطال\"١٠/ ٣٦٠.\n(^٣) غير واضحة في الأصل والمثبت من (ص ١).","vol":"33","page":85},{"text":"<span data-type='title' id=toc-4305>١٢ - باب مَنْ شَبَّهَ أَصْلًا مَعْلُومًا بِأَصْلٍ مُبَيَّنٍ قَدْ بَيَّنَ اللهُ حُكْمَهُمَا، لِيُفْهِمَ السَّائِلَ</span>\n٧٣١٤ - حَدَّثَنَا أَصْبَغُ، بْنُ الفَرَجِ حَدَّثَنِي ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ أَعْرَابِيًّا أَتَى رَسُولَ اللهِ - ﷺ - فَقَالَ: إِنَّ امْرَأَتِي وَلَدَتْ غُلَامًا أَسْوَدَ، وَإِنِّي أَنْكَرْتُهُ. فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «هَلْ لَكَ مِنْ إِبِلٍ؟». قَالَ: نَعَمْ. قَالَ: «فَمَا أَلْوَانُهَا؟». قَالَ: حُمْرٌ. قَالَ: «هَلْ فِيهَا مِنْ أَوْرَقَ؟». قَالَ: إِنَّ فِيهَا لَوُرْقًا. قَالَ: «فَأَنَّى تُرَى ذَلِكَ جَاءَهَا؟». قَالَ: يَا رَسُولَ اللهِ، عِرْقٌ نَزَعَهَا. قَالَ: «وَلَعَلَّ هَذَا عِرْقٌ نَزَعَهُ». وَلَمْ يُرَخِّصْ لَهُ فِي الاِنْتِفَاءِ مِنْهُ. [انظر: ٥٣٠٥ - مسلم: ١٥٠٠ - فتح ١٣/ ٢٩٦].\n\n٧٣١٥ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ امْرَأَةً جَاءَتْ إِلَى النَّبِيِّ - ﷺ - فَقَالَتْ: إِنَّ أُمِّي نَذَرَتْ أَنْ تَحُجَّ، فَمَاتَتْ قَبْلَ أَنْ تَحُجَّ، أَفَأَحُجَّ عَنْهَا؟ قَالَ: «نَعَمْ حُجِّي عَنْهَا، أَرَأَيْتِ لَوْ كَانَ عَلَى أُمِّكِ دَيْنٌ أَكُنْتِ قَاضِيَتَهُ؟». قَالَتْ: نَعَمْ. فَقَالَ: «فَاقْضُوا الذِي لَهُ، فَإِنَّ اللهَ أَحَقُّ بِالْوَفَاءِ». [انظر: ١٨٥٢ - فتح ١٣/ ٢٩٦].\nقد أسلفناه بحديثه، وقد أسلفنا أن هذا هو القياس بعينه، والقياس في لغة العرب: التشبيه والتمثيل، ألا ترى أنه - ﵇ - شبه له ما أنكر من لون الغلام بما عرف في نتاج الإبل، فقال له: \"هل لك من إبل؟ \" إلى قوله: \"لعل عرقًا نزعه\" فأبان له بما يعرف أن الإبل الحمر تنتج الأورق -أي: الأغبر وهو الذي فيه سواد وبياض- أن كذلك المرأة البيضاء تلد الأسود، وكذلك قوله للمرأة التي سألته الحج عن أبيها (فقال) (^١): \"أرأيت .. \" إلى آخره، فشبه لها - ﵇ - دَين الله بما تعرف من دَين العباد،\n_________\n(^١) في الأصل: (فقالت) والمثبت أنسب.","vol":"33","page":86},{"text":"غير أنه قال لها: \"فدَين الله أحق\" وهذا كله هو عين القياس، وبهذين الخبرين احتج المزني على منكر القياس.\nقال أبو تمام المالكي: أجمعت الصحابة على القياس (^١). فمن ذلك أنهم أجمعوا على قياس الذهب على الورق في الزكاة.\nقلت: قد ثبت النص فيه.\nوقال الصديق: (أقيلوا) (^٢) بيعتي. قالوا: لا والله لا نقيلك رضيك رسول الله - ﷺ - لديننا، أفلا نرضاك لدنيانا؟ [فقاس] (^٣) الإمامة على الصلاة، وقال: والله لا أفرق بين ما جمع الله (^٤). وصرح [علي] (^٥) بالقياس في شارب الخمر بمحضر من الصحابة، وقال: إنه إذا سكر هذي وإذا هذي افترى (^٦)، فحده حد القاذف. وكذلك لما قال له الخوارج: لم حكمت؟ قال: الله أمر بالحكمين في الشقاق الواقع بين الزوجين فما بين المسلمين أعظم.\nوهذا ابن عباس يقول: ألا اعتبروا، الأصابع بالأسنان اختلفت منافعها واستوت أروشها، [و] (^٧) قال: ألا يتقي الله زيد يجعل ابن\n_________\n(^١) انظر: \"إحكام الفصول\" للباجي ص ٥٣١.\n(^٢) كذا بالأصل، وفي \"شرح ابن بطال\" أقيلوني.\n(^٣) في الأصل: فقال، والمثبت من \"شرح ابن بطال\"١٠/ ٣٦١.\n(^٤) كذا بالأصل، والمصنف ينقل من \"شرح ابن بطال\"١٠/ ٣٦١ والعبارة فيه تامة، ففيه: .. قال علي: والله لا نقيلك، رضيك رسول الله …، فقاس الإمامة على الصلاة، وقاس الصديق الزكاة على الصلاة، وقال: والله لا أفرق .. إلخ.\n(^٥) ليست في الأصل وقال في هامش الأصل: لعله سقط علي، وهي هكذا في \"شرح ابن بطال\"١٠/ ٣٦٢.\n(^٦) \"الموطأ\" ص ٥٢٦.\n(^٧) ليست في الأصل، والمثبت من \"شرح ابن بطال\".","vol":"33","page":87},{"text":"الابن ابنا، ولا يجعل أب الأب أبًا.\nوكتب عمر - ﵁ - إلي أبي موسى - ﵁ - يعرفه القضاء فقال له: اعرف الأشباه والأمثال وقس الأمور عند ذلك (^١). وهذا قد سلف.\nواختلف علي وزيد - ﵄ - في قياس الجد على الإخوة فقاس عليٌّ بسبيل انشعبت منه شعبة ثم انشعبت من الشعبة شعبتان، (وقال) (^٢) زيد: ذلك كشجرة انشعبت منها غصن وانشعبت من (الشعبة) (^٣) غصنان (^٤). وقال ابن عمر - ﵄ -: وقت الشارع لأهل نجد ولم يوقت لأهل العراق، فقال عمر - ﵁ -: قيسوا من نحو العراق كنحو قرن -وهذا سلف أيضًا (^٥) - قال ابن عمر - ﵄ -: فقاس الناس من ذات عرق.\nولو ذكرنا كل ما قاسه الصحابة لكثر به الكتاب غير أنه موجود في الكتب لمن ألهمه الله رشده، وقد قيل للنخعي: هذا الذي تفتي به أشيئًا سمعته؟ قال: سمعت بعضه وقست ما لم أسمع علي ما سمعت. (وربما قال: إني لا أعرف بالشيء الواحد مائة شيء) (^٦).\nقال المزني: فوجدنا بعد رسول الله - ﷺ - أئمة الدين فهموا عن الله تعالي ما أنزل إليهم وعن الرسول ما أوجب عليهم ثم الفقهاء إلى اليوم هلم جرا، استعملوا القياس والنظائر في أمر دينهم، فإذا ورد\n_________\n(^١) رواه الدارقطني ٤/ ٢٠٦، ٢٠٧، والبيهقي ١٠/ ١١٥.\n(^٢) كذا في الأصل، وفي \"شرح ابن بطال\" وقاس.\n(^٣) كذا بالأصل، وفي \"شرح ابن بطال\" الغصن.\n(^٤) رواه عبد الرزاق في \"مصنفه\"١٠/ ٢٦٥ (١٩٠٥٨).\n(^٥) سلف بنحوه برقم (١٥٣١) كتاب الحج، باب: ذات عرق لأهل العراق.\n(^٦) كررها في الأصل وعلم عليها (لا. إلى).","vol":"33","page":88},{"text":"عليهم ما لم ينص عليه نظروا، فإن وجدوه مشبهًا لما سبق الحكم فيه من الشارع أجروا حكمه عليه، وإن كان مخالفًا له فرقوا بينه وبينه، فكيف يجوز لأحد إنكار القياس؟! ولا ينكر ذلك إلا من أعمى الله قلبه وحبب له مخالفة الجماعة.\nفصل:\nوحديث ابن عباس - ﵄ - فيه النيابة في الحج، وقال به مالك مرة اتباعًا للحديث، ومنعه أخرى كأنه رآه من عمل الأبدان، وقال أخري: إن أوصي حج عنه، وقال مرة: لا يحج عنه وإن أوصى، وقال ابن وهب وأبو مصعب: لا يحج إلا الولد عن أبيه، وقال ابن حبيب: جاءت الرخص في الحج عن الكبير الذي لا ينهض له إذا لم يحج، وعن أب مات ولم يحج أن يحج عنه ولده، وإن لم يوص ويجزيه إن شاء الله تعالى (^١).\n_________\n(^١) \"النوادر والزيادات\" ٢/ ٤٨١ - ٤٨٢.","vol":"33","page":89},{"text":"<span data-type='title' id=toc-4306>١٣ - باب مَا جَاءَ فِي اجْتِهَادِ بِمَا أَنْزَلَ اللهُ تَعَالَى</span>\nلِقَوْلِهِ: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾ [المائده: ٤٥]. وَمَدَحَ النَّبِيُّ - ﷺ - صَاحِبَ الحِكْمَةِ حِينَ يَقْضِي بِهَا وَيُعَلِّمُهَا، لَا يَتَكَلَّفُ مِنْ قِبَلِهِ، وَمُشَاوَرَةِ الْخُلَفَاءِ وَسُؤَالِهِمْ أَهْلَ العِلْمِ.\n\n٧٣١٦ - حَدَّثَنَا شِهَابُ بْنُ عَبَّادٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ حُمَيْدٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا حَسَدَ إِلاَّ فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الحَقِّ، وَآخَرُ آتَاهُ اللهُ حِكْمَةً فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا». [انظر: ٧٣ - مسلم: ٧١٦ - فتح ١٣/ ٢٩٨].\n\n٧٣١٧ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامٌ، عَنْ أَبِيهِ، عَنِ المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: سَأَلَ عُمَرُ بْنُ الْخَطَّابِ عَنْ إِمْلَاصِ الْمَرْأَةِ -هِيَ الَّتِي يُضْرَبُ بَطْنُهَا فَتُلْقِي جَنِينًا- فَقَالَ: أَيُّكُمْ سَمِعَ مِنَ النَّبِيِّ - ﷺ - فِيهِ شَيْئًا؟ فَقُلْتُ: أَنَا. فَقَالَ: مَا هُوَ؟ قُلْتُ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «فِيهِ غُرَّةٌ: عَبْدٌ أَوْ أَمَةٌ». فَقَالَ: لَا تَبْرَحْ حَتَّى تَجِيئَنِي بِالْمَخْرَجِ فِيمَا قُلْتَ. [انظر: ٦٩٠٥ - مسلم: ١٦٨٣ - فتح ١٣/ ٢٩٨].\n\n٧٣١٨ - فَخَرَجْتُ فَوَجَدْتُ مُحَمَّدَ بْنَ مَسْلَمَةَ فَجِئْتُ بِهِ، فَشَهِدَ مَعِي أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «فِيهِ غُرَّةٌ عَبْدٌ أَوْ أَمَةٌ». تَابَعَهُ ابْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنِ المُغِيرَةِ. [انظر: ٦٩٠٦ - مسلم: ١٦٨٣ - فتح ١٣/ ٢٩٨].\nذكر فيه قَيْس، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا حَسَدَ إِلَّا فِي اتْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الحَقِّ، وَآخَرُ آتَاهُ اللهُ حِكْمَةً فَهْوَ يَقْضي بِهَا وُيعَلِّمُهَا\".\nوحديث هِشَامٍ، عَنْ أَبِيهِ، عَنِ المُغِيرَةِ بْنِ شُعْبَةَ فِي إِمْلَاصِ المَرْأَةِ. تَابَعَهُ ابن أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنِ المُغِيرَةِ.","vol":"33","page":90},{"text":"الشرح:\nالاجتهاد فرض واجب على العلماء عند نزول الحادثة، والواجب على الحاكم أو العالم إن كان من أهل الاجتهاد أن يلتمس حكم الحادثة في الكتاب والسنة، ألا تري أن عمر بن الخطاب - ﵁ - لما احتاج أن يقضي في الإملاص سأل الصحابة من عنده علم من رسول الله - ﷺ - في ذلك؟ فأخبره المغيرة ومحمد بن مسلمة في ذلك، فحكم به ولم يسعه الحكم في ذلك باجتهاده إلا بعد طلب النصوص من السنة، فإذا عدم السنة رجع إلى الإجماع، فإن لم يجده نظر هل يصح حمل حكم الحادثة علي بعض الأحكام المتقدمة لعله يجمع بينهما، فإن وجد ذلك لزمه القياس عليها إذا لم تعارضها علة أخرى.\nولا فرق بين أن يجد العلة مما هو من باب الحادثة أوغيرها؛ لأن الأصول كلها يجب القياس عليها إذا صحت العلة، فإن لم يجد العلة استدل بشواهد الأصول وعلة الأشباه إذا كان ممن يرى ذلك، فإن لم يتوجه له وجه من بعض هذِه الطرق وجب أن يقر الأمر في النازلة على حكم العقل، ويعلم أن لا حكم لله فيها شرعًا زائدًا على العقل. هذا قول ابن الطيب (^١).\nقال غيره: وهذا هو الاستنباط الذي أمر الله عباده بالرجوع إلى العلماء فيه بقوله تعالى: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ﴾ [النساء: ٨٣]، والاستنباط هو الاستخراج، ولا يكون إلا في القياس؛ لأن النص ظاهر جلي، وليس يجوز أن يقال: إن عدم النص على الحادثة في كتاب الله أو سنة رسوله يوجب أن لا حكم لله فيها؛\n_________\n(^١) انظر: \"شرح ابن بطال\" ١٠/ ٣٦٣، ٣٦٤.","vol":"33","page":91},{"text":"لقوله تعالى: ﴿مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ﴾ [الأنعام: ٣٨] إذ لو خلا بعض الحوادث أن يكون لا حكم له فيها لبطل إخباره إيانا بقوله تعالى: ﴿مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ﴾ [الأنعام: ٣٨] وفي علمنا أن النصوص لم تحط بجميع الحوادث دلالة علي أن الله تعالى قد أبان لنا حكمها بغير جهة النص، وهو القياس علي علة النص، ولو لم يتعبدنا الله بما نص عليه فقط لمنع عباده الاستنباط الذي أباحه لهم، والاعتبار في كتابه الذي دعاهم إليه، ولو نص على كل ما يحدث إلي قيام الساعة؛ لطال الخطاب وبعد إدراك فهمه عن المكلفين، بل كانت بنية الخلق تعجزعن حفظه.\nفالحكمة فيما فعل تعالى من وجوب الاجتهاد والاستنباط والحكم للأشياء بأشباهها ونظائرها في المعنى، وهذا هو القياس الذي نفاه أهل الجهالة القائلون بالظاهر المنكرون للمعاني والعلل، ويلزمهم التناقض في نفيهم القياس؛ لأن أصلهم الذي بنوا عليه مذهبهم أنه لا يجوز إثبات فرض في دين الله إلا بإجماع من الأمة [والاجتهاد والقياس فرض على العلماء عند عدم النصوص، فيلزمهم أن يأتوا بإجماع من الأمة] (^١) على إنكار القياس، وحينئذ يصح قولهم، ولا سبيل لهم إلى ذلك.\nفصل:\nأسلفنا الخلاف في الآية السالفة، وأن الشعبي قال: الكافرون في المسلمين والظالمون في اليهود والفاسقون في النصارى، وقيل الآيات\n_________\n(^١) ما بين المعقوفتين ليس في الأصل، ولعله سقط من الناسخ من كلمة (الأمة) إلى (الأمة) أو من المصنف، والمثبت من \"شرح ابن بطال\" ١٠/ ٣٦٥.","vol":"33","page":92},{"text":"كلها في الكفار كلهم، وقال الداودي: أنزلت على اليهود وأهل الكفر مع إنه ما أنزل الله فيهم شيئًا قبح عليهم إلا حدوث أن نقع في مثله والفاسقون في المسلمين.\nفصل:\nوقد سلف الكلام على الحسد وأن المراد به الغبطة لا المذموم، وسلف الكلام أيضًا على الإملاص، واحتج به الأبهري على أن المرأة تعامل الرجل إلي ثلث ديتها قال: لأنه - ﵇ - ساوي في دية الجنين، بين الذكر والأنثي في الغرة ولم يفرق بينهما، وهذا مذهب مالك (^١)، وقال أبو حنيفة والشافعي: هي في ديتها على النصف في القليل والكثير (^٢)، وقيل: تقابل إلي نصف الدية، وقيل: إلى الموضحة، وقيل: إلى عشر الدية، ونصف عشرها، وهي دية المنقلة. فهذِه خمسة أقوال (^٣).\n_________\n(^١) انظر: \"المنتقى\" ٧/ ٧٨.\n(^٢) انظر: \"المبسوط\" ٢٦/ ٧٩ - ٨٠، \"تبيين الحقائق\" ٦/ ١٢٨، \"أسنى المطالب\" ٤/ ٤٨.\n(^٣) انظر: \"الإشراف\" لابن المنذر ٣/ ٩٢.","vol":"33","page":93},{"text":"<span data-type='title' id=toc-4307>١٤ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَتَتْبَعُنَّ سَنَنَ مَنْ كَانَ قَبْلَكُمْ»</span>\n٧٣١٩ - حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنِ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تَأْخُذَ أُمَّتِي بِأَخْذِ الْقُرُونِ قَبْلَهَا، شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ». فَقِيلَ: يَا رَسُولَ اللهِ، كَفَارِسَ وَالرُّومِ؟ فَقَالَ: «وَمَنِ النَّاسُ إِلاَّ أُولَئِكَ؟!». [فتح ١٣/ ٣٠٠].\n\n٧٣٢٠ - حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ العَزِيزِ، حَدَّثَنَا أَبُو عُمَرَ الصَّنْعَانِيُّ -مِنَ اليَمَنِ- عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَتَتْبَعُنَّ سَنَنَ مَنْ كَانَ قَبْلَكُمْ شِبْرًا شِبْرًا وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبٍّ تَبِعْتُمُوهُمْ». قُلْنَا: يَا رَسُولَ اللهِ، الْيَهُودُ وَالنَّصَارَى؟ قَالَ: «فَمَنْ؟!». [انظر: ٣٤٥٦ - مسلم: ٢٦٦٩ - فتح ١٣/ ٣٠٠]\nذكر فيه حديث أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا تَقُومُ السَّاعَةُ\nحَتَّي تَأخُذَ أُمَّتِي بِأَخْذِ القُرُونِ قَبْلَهَا، شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ\". فَقِيلَ: يَا رَسُولَ اللهِ، كَفَارِسَ وَالرُّومِ؟. فَقَالَ: \"وَمَنِ النَّاسُ إِلَّا أُولَئِكً؟! \".\nوسلف في ذكر بني إسرائيل.\nوحديث أبي عُمَرَ الصَّنْعَانِيِّ مِنَ اليَمَنِ -قيل: إنه من صنعاء الشام، واسمه: حفص بن ميسرة، سكن عسقلان، ومات سنة إحدي وثمانين ومائة- عَنْ زيدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَتَتْبَعُنَّ سَنَنَ مَنْ كَانَ قَبْلَكُمْ شِبْرًا شِبْرًا وذِرَاعًا بِذِرَاعٍ، حتى لَوْ دَخَلُوا جُحْرَ ضَبٍّ تَبِعْتُمُوهُمْ\". قُلْنَا: يَا رَسُولَ اللهِ، اليَهُودُ وَالنَّصَارى؟ قَالَ: \"فَمَنْ؟! \".","vol":"33","page":94},{"text":"الشرح: (السنن) بفتح السين والنون: الطريقة، يقال: استقام فلان علي سنن واحد، ويصح ضمها -قال ابن التين: وبه قرأناه- جمع سنة: وهي العبادة، وقال المهلب: فتح السين أولى من ضمها؛ لأنها لا يستعمل الشبرُ والذراعُ إلا في السنن وهو الطريق، فأخبر - ﵇ -: أن أمته قبل قيام الساعة يتبعون المحدثات من الأمور والبدع، والأهواء المضلة كما اتبعتها الأمم من فارس والروم حتي يتغير الدين عند كثير من الناس، وقد أنذر في كثير من حديثه أن الساعة لا تقوم إلا على شرار الخلق، وأن الدين إنما يبقي قائمًا عند خاصة من المسلمين لا يخافون من العداوات، ويحتسبون أنفسهم على الله في القول بالحق والقيام بالمنهج القويم في دين الله (^١).\nفصل:\nقوله: (بأخذ القرون) كذا في الأصول وللنسفي وابن السكن، وفي رواية الأصيلي. \"بما أخذ\" قال ثعلب: أخذ أحد الجهة إذا قصد نحوها، وقوله: \"شبرا بشبر وذراعًا بذراع\" هو تمثيل.\nوفي رواية أخرى: \"إن اليهود اختلفوا علي إحدي وسبعين فرقة وإن هذه الأمة تختلف علي ثلاث وسبعين فرقة كلها في النار إلا واحدة\" (^٢)، يريد أنها تدخل النار إلا من عفا عنه.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٣٦٦.\n(^٢) رواه الترمذي (٢٦٤١) من حديث عبد الله بن عمرو، وقال: هذا حديث حسن غريب مفسر، لا نعرفه مثل هذا إلا من هذا الوجه اهـ. وحسنه الألباني في \"صحيح الترمذي\" (٢١٢٩).","vol":"33","page":95},{"text":"<span data-type='title' id=toc-4308>١٥ - باب إِثْمِ مَنْ دَعَا إِلَى ضَلَالَةٍ أَوْ سَنَّ سُنَّةً سَيِّئَةً</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ﴾ [النحل: ٢٥] الآيَةَ.\n\n٧٣٢١ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الأَعْمَشُ، عَنْ عَبْدِ اللهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَيْسَ مِنْ نَفْسٍ تُقْتَلُ ظُلْمًا إِلاَّ كَانَ عَلَى ابْنِ آدَمَ الأَوَّلِ كِفْلٌ مِنْهَا -وَرُبَّمَا قَالَ سُفْيَانُ: مِنْ دَمِهَا- لأَنَّهُ أَوَّلُ مَنْ سَنَّ الْقَتْلَ أَوَّلًا». [انظر: ٣٣٣٥ - مسلم: ١٦٧٧ - فتح ١٣/ ٣٠٢].\nذكر فيه حديث مسروق، عن عبد الله - ﵁ -: قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَ مِنْ نَفْسٍ تُقْتَلُ ظُلْمًا إِلَّا كَانَ عَلَى ابن آدَمَ الأَوَّلِ كِفْلٌ مِنْ دَمِهَا لأَنَّهُ سَنَّ القَتْلَ أَوَّلًا\".\nالشرح:\nالكفل: النصيب والحظ والكساء أيضًا الذي يدار حول سنام البعير، فيركب عليه ومن ذلك كفل الشيطان، أي: مقعده ومركبه.\nقال المهلب: فيه الأخذ بالمآل. والحديث على معنى الوعيد.\nوهذا الباب والذي قبله في معنى التحذير من الضلال واجتناب البدع ومحدثات الأمور في الدين والنهي عن مخالفة سبيل المؤمنين المتبعين لسنة الله تعالى وسنة رسوله التي فيها النجاة (^١).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٣٦٦.","vol":"33","page":96},{"text":"<span data-type='title' id=toc-4309>١٦ - باب مَا ذَكَرَ النَّبِيُّ - ﷺ - وَحَضَّ عَلَى اتِّفَاقِ أَهْلِ العِلْمِ</span>\nوَمَا أَجْمَعَ عَلَيْهِ الْحَرَمَانِ مَكَّةُ وَالْمَدِينَةُ، وَمَا كَانَ بِهَا مِنْ مَشَاهِدِ النَّبِيِّ - ﷺ - وَالْمُهَاجِرِينَ وَالأَنْصَارِ وَمُصَلَّى النَّبِيِّ - ﷺ - وَالْمِنْبَرِ وَالْقَبْرِ.\n\n٧٣٢٢ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ السَّلَمِيِّ، أَنَّ أَعْرَابِيًّا بَايَعَ رَسُولَ اللهِ - ﷺ - عَلَى الإِسْلَامِ، فَأَصَابَ الأَعْرَابِيَّ وَعْكٌ بِالْمَدِينَةِ، فَجَاءَ الأَعْرَابِيُّ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا رَسُولَ اللهِ، أَقِلْنِي بَيْعَتِي. فَأَبَى رَسُولُ اللهِ - ﷺ -، ثُمَّ جَاءَهُ فَقَالَ: أَقِلْنِي بَيْعَتِي. فَأَبَى، ثُمَّ جَاءَهُ فَقَالَ: أَقِلْنِي بَيْعَتِي،. فَأَبَى فَخَرَجَ الأَعْرَابِيُّ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّمَا المَدِينَةُ كَالْكِيرِ، تَنْفِي خَبَثَهَا، وَيَنْصَعُ طِيبُهَا». [انظر: ١٨٨٣ - مسلم: ١٣٨٣ - فتح ١٣/ ٣٠٣].\n\n٧٣٢٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ قَالَ: حَدَّثَنِي ابْنُ عَبَّاسٍ - ﵄ - قَالَ: كُنْتُ أُقْرِئُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، فَلَمَّا كَانَ آخِرَ حَجَّةٍ حَجَّهَا عُمَرُ فَقَالَ عَبْدُ الرَّحْمَنِ بِمِنًى لَوْ شَهِدْتَ أَمِيرَ الْمُؤْمِنِينَ، أَتَاهُ رَجُلٌ قَالَ: إِنَّ فُلَانًا يَقُولُ: لَوْ مَاتَ أَمِيرُ الْمُؤْمِنِينَ لَبَايَعْنَا فُلَانًا. فَقَالَ عُمَرُ: لأَقُومَنَّ الْعَشِيَّةَ فَأُحَذِّرَ هَؤُلَاءِ الرَّهْطَ الَّذِينَ يُرِيدُونَ أَنْ يَغْصِبُوهُمْ. قُلْتُ: لَا تَفْعَلْ، فَإِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ يَغْلِبُونَ عَلَى مَجْلِسِكَ، فَأَخَافُ أَنْ لَا يُنْزِلُوهَا عَلَى وَجْهِهَا فَيُطِيرُ بِهَا كُلُّ مُطِيرٍ، فَأَمْهِلْ حَتَّى تَقْدَمَ الْمَدِينَةَ دَارَ الْهِجْرَةِ وَدَارَ السُّنَّةِ، فَتَخْلُصُ بِأَصْحَابِ رَسُولِ اللهِ - ﷺ - مِنَ المُهَاجِرِينَ وَالأَنْصَارِ فَيَحْفَظُوا مَقَالَتَكَ، وَيُنَزِّلُوهَا عَلَى وَجْهِهَا. فَقَالَ: وَاللهِ لأَقُومَنَّ بِهِ فِي أَوَّلِ مَقَامٍ أَقُومُهُ بِالْمَدِينَةِ. قَالَ ابْنُ عَبَّاسٍ: فَقَدِمْنَا المَدِينَةَ فَقَالَ: إِنَّ اللهَ بَعَثَ مُحَمَّدًا - ﷺ - بِالْحَقِّ وَأَنْزَلَ عَلَيْهِ الكِتَابَ، فَكَانَ فِيمَا أُنْزِلَ آيَةُ الرَّجْمِ. [انظر: ٢٤٦٢ - مسلم: ١٦٩١ - فتح ١٣/ ٣٠٣].","vol":"33","page":97},{"text":"٧٣٢٤ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْب، حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ قَالَ: كُنَّا عِنْدَ أَبِي هُرَيْرَةَ وَعَلَيْهِ ثَوْبَانِ مُمَشَّقَانِ مِنْ كَتَّانٍ، فَتَمَخَّطَ فَقَالَ: بَخْ بَخْ، أَبُو هُرَيْرَةَ يَتَمَخَّطُ فِي الكَتَّانِ، لَقَدْ رَأَيْتُنِي وَإِنِّي لأَخِرُّ فِيمَا بَيْنَ مِنْبَرِ رَسُولِ اللهِ - ﷺ - إِلَى حُجْرَةِ عَائِشَةَ مَغْشِيًّا عَلَيَّ، فَيَجِيءُ الْجَائِي فَيَضَعُ رِجْلَهُ عَلَى عُنُقِي، وَيُرَى أَنِّي مَجْنُونٌ، وَمَا بِي مِنْ جُنُونٍ، مَا بِي إِلاَّ الجُوعُ. [فتح ١٣/ ٣٠٣].\n\n٧٣٢٥ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ قَالَ: سُئِلَ ابْنُ عَبَّاسٍ: أَشَهِدْتَ العِيدَ مَعَ النَّبِيِّ - ﷺ -؟ قَالَ: نَعَمْ وَلَوْلَا مَنْزِلَتِي مِنْهُ مَا شَهِدْتُهُ مِنَ الصِّغَرِ، فَأَتَى الْعَلَمَ الذِي عِنْدَ دَارِ كَثِيرِ بْنِ الصَّلْتِ فَصَلَّى ثُمَّ خَطَبَ، وَلَمْ يَذْكُرْ أَذَانًا وَلَا إِقَامَةً، ثُمَّ أَمَرَ بِالصَّدَقَةِ فَجَعَلَ النِّسَاءُ يُشِرْنَ إِلَى آذَانِهِنَّ وَحُلُوقِهِنَّ، فَأَمَرَ بِلَالًا فَأَتَاهُنَّ، ثُمَّ رَجَعَ إِلَى النَّبِيِّ - ﷺ -. [انظر: ٩٨ - مسلم: ٨٨٤ - فتح ١٣/ ٣٠٣].\n\n٧٣٢٦ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَأْتِي قُبَاءً مَاشِيًا وَرَاكِبًا. [انظر: ١١٩١ - مسلم: ١٣٩٩ - فتح ١٣/ ٣٠٣].\n\n٧٣٢٧ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ لِعَبْدِ اللهِ بْنِ الزُّبَيْرِ: ادْفِنِّي مَعَ صَوَاحِبِي وَلَا تَدْفِنِّي مَعَ النَّبِيِّ - ﷺ - فِي الْبَيْتِ، فَإِنِّي أَكْرَهُ أَنْ أُزَكَّى. [انظر: ١٣٩١ - فتح ١٣/ ٣٠٤].\n\n٧٣٢٨ - وَعَنْ هِشَامٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ أَرْسَلَ إِلَى عَائِشَةَ: ائْذَنِي لِي أَنْ أُدْفَنَ مَعَ صَاحِبَيَّ فَقَالَتْ: إِى وَاللهِ. قَالَ: وَكَانَ الرَّجُلُ إِذَا أَرْسَلَ إِلَيْهَا مِنَ الصَّحَابَةِ قَالَتْ: لَا وَاللهِ لَا أُوثِرُهُمْ بِأَحَدٍ أَبَدًا. [انظر: فتح ١٣/ ٣٠٤].\n\n٧٣٢٩ - حَدَّثَنَا أَيُّوبُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي أُوَيْسٍ، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - كَانَ يُصَلِّي الْعَصْرَ فَيَأْتِى الْعَوَالِيَ وَالشَّمْسُ مُرْتَفِعَةٌ. وَزَادَ اللَّيْثُ، عَنْ يُونُسَ وَبُعْدُ العَوَالِي أَرْبَعَةُ أَمْيَالٍ أَوْ ثَلَاثَةٌ. [انظر:٥٤٨ - مسلم: ٦٢١ - فتح ١٣/ ٣٠٤].","vol":"33","page":98},{"text":"٧٣٣٠ - حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، حَدَّثَنَا الْقَاسِمُ بْنُ مَالِكٍ، عَنِ الجُعَيْدِ، سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ يَقُولُ: كَانَ الصَّاعُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - مُدًّا وَثُلُثًا بِمُدِّكُمُ اليَوْمَ، وَقَدْ زِيدَ فِيهِ. [انظر: ١٨٥٩ - فتح ١٣/ ٣٠٤].\n\n٧٣٣١ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «اللَّهُمَّ بَارِكْ لَهُمْ فِي مِكْيَالِهِمْ، وَبَارِكْ لَهُمْ فِي صَاعِهِمْ وَمُدِّهِمْ» يَعْنِي: أَهْلَ المَدِينَةِ. [انظر: ٢١٣٠ - مسلم: ١٣٦٨ - فتح ١٣/ ٣٠٤].\n\n٧٣٣٢ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ اليَهُودَ جَاءُوا إِلَى النَّبِيِّ - ﷺ - بِرَجُلٍ وَامْرَأَةٍ زَنَيَا، فَأَمَرَ بِهِمَا فَرُجِمَا قَرِيبًا مِنْ حَيْثُ تُوضَعُ الْجَنَائِزُ عِنْدَ المَسْجِدِ. [انظر: ١٣٢٩ - مسلم: ١٦٩٩ - فتح ١٣/ ٣٠٤].\n\n٧٣٣٣ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَمْرٍو -مَوْلَى الْمُطَّلِبِ- عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - طَلَعَ لَهُ أُحُدٌ فَقَالَ: «هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ، اللَّهُمَّ إِنَّ إِبْرَاهِيمَ حَرَّمَ مَكَّةَ، وَإِنِّي أُحَرِّمُ مَا بَيْنَ لَابَتَيْهَا». تَابَعَهُ سَهْلٌ، عَنِ النَّبِيِّ - ﷺ - فِي أُحُدٍ. [انظر: ٣٧١ - مسلم: ١٣٦٥ - فتح ١٣/ ٣٠٤].\n\n٧٣٣٤ - حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ، حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلٍ، أَنَّهُ كَانَ بَيْنَ جِدَارِ المَسْجِدِ مِمَّا يَلِي الْقِبْلَةَ وَبَيْنَ المِنْبَرِ مَمَرُّ الشَّاةِ. [انظر: ٤٩٦ - مسلم: ٥٠٨ - فتح ١٣/ ٣٠٤].\n\n٧٣٣٥ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا مَالِكٌ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ، وَمِنْبَرِي عَلَى حَوْضِي». [انظر: ١١٩٦ - مسلم: ١٣٩١ - فتح ١٣/ ٣٠٤].\n\n٧٣٣٦ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ قَالَ: سَابَقَ النَّبِيُّ - ﷺ - بَيْنَ الخَيْلِ، فَأُرْسِلَتِ الَّتِي ضُمِّرَتْ مِنْهَا وَأَمَدُهَا إِلَى الحَفْيَاءِ","vol":"33","page":99},{"text":"إِلَى ثَنِيَّةِ الْوَدَاعِ، وَالَّتِى لَمْ تُضَمَّرْ أَمَدُهَا ثَنِيَّةُ الوَدَاعِ إِلَى مَسْجِدِ بَنِي زُرَيْقٍ وَأَنَّ عَبْدَ اللهِ كَانَ فِيمَنْ سَابَقَ.\nحَدَّثَنَا قُتَيْبَةُ، عَنْ لَيْثٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ح. [انظر: ٤٢٠ - مسلم: ١٨٧٠ - فتح ١٣/ ٣٠٥].\n\n٧٣٣٧ - وَحَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا عِيسَى وَابْنُ إِدْرِيسَ وَابْنُ أَبِي غَنِيَّةَ، عَنْ أَبِي حَيَّانَ، عَنِ الشَّعْبِيِّ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ عُمَرَ عَلَى مِنْبَرِ النَّبِيِّ - ﷺ -. [انظر: ٤٦١٩ - مسلم: ٣٠٣٢ - فتح ١٣/ ٣٠٥].\n\n٧٣٣٨ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي السَّائِبُ بْنُ يَزِيدَ، سَمِعَ عُثْمَانَ بْنَ عَفَّانَ: خَطَبَنَا عَلَى مِنْبَرِ النَّبِيِّ - ﷺ -. [فتح ١٣/ ٣٠٥].\n\n٧٣٣٩ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا هِشَامُ بْنُ حَسَّانَ، أَنَّ هِشَامَ بْنَ عُرْوَةَ حَدَّثَهُ عَنْ أَبِيهِ، أَنَّ عَائِشَةَ قَالَتْ: كَانَ يُوضَعُ لِي وَلِرَسُولِ اللهِ - ﷺ - هَذَا الْمِرْكَنُ فَنَشْرَعُ فِيهِ جَمِيعًا. [انظر: ٢٥٠ - مسلم: ٣١٩ - فتح ١٣/ ٣٠٥].\n\n٧٣٤٠ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبَّادُ، بْنُ عَبَّادٍ حَدَّثَنَا عَاصِمٌ الأَحْوَلُ، عَنْ أَنَسٍ قَالَ: حَالَفَ النَّبِيُّ - ﷺ - بَيْنَ الأَنْصَارِ وَقُرَيْشٍ فِي دَارِي التِي بِالْمَدِينَةِ. [انظر: ٢٢٩٤ - مسلم:٢٥٢٩ - فتح ١٣/ ٣٠٥].\n\n٧٣٤١ - وَقَنَتَ شَهْرًا يَدْعُو على أَحْيَاءٍ مِنْ بَنِي سُلَيْمٍ. [انظر: ١٠٠١ - مسلم: ٦٧٧ - فتح ١٣/ ٣٠٥].\n\n٧٣٤٢ - حَدَّثَنِي أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا بُرَيْدٌ، عَنْ أَبِي بُرْدَةَ قَالَ: قَدِمْتُ المَدِينَةَ، فَلَقِيَنِي عَبْدُ اللهِ بْنُ سَلَامٍ فَقَالَ لِي: انْطَلِقْ إِلَى المَنْزِلِ، فَأَسْقِيَكَ فِي قَدَحٍ شَرِبَ فِيهِ رَسُولُ اللهِ - ﷺ -، وَتُصَلِّي فِي مَسْجِدٍ صَلَّى فِيهِ النَّبِيُّ - ﷺ -. فَانْطَلَقْتُ مَعَهُ، فَسَقَانِي سَوِيقًا، وَأَطْعَمَنِي تَمْرًا، وَصَلَّيْتُ فِي مَسْجِدِهِ. [انظر: ٣٨١٤ - فتح ١٣/ ٣٠٥]\n\n٧٣٤٣ - حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، حَدَّثَنِي عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ عُمَرَ - ﵁ - حَدَّثَهُ قَالَ: حَدَّثَنِي النَّبِيُّ - ﷺ - قَالَ:","vol":"33","page":100},{"text":"«أَتَانِي اللَّيْلَةَ آتٍ مِنْ رَبِّي وَهْوَ بِالْعَقِيقِ أَنْ صَلِّ فِي هَذَا الوَادِي المُبَارَكِ، وَقُلْ: عُمْرَةٌ وَحَجَّةٌ».\nوَقَالَ هَارُونُ بْنُ إِسْمَاعِيلَ: حَدَّثَنَا عَلِيٌّ: \"عُمْرَةٌ فِي حَجَّةٍ\" [انظر: ١٥٣٤ - فتح ١٣/ ٣٠٥].\n\n٧٣٤٤ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ: وَقَّتَ النَّبِيُّ - ﷺ - قَرْنًا لأَهْلِ نَجْدٍ، وَالْجُحْفَةَ لأَهْلِ الشَّأْمِ، وَذَا الحُلَيْفَةِ لأَهْلِ المَدِينَةِ. قَالَ: سَمِعْتُ هَذَا مِنَ النَّبِيِّ - ﷺ - وَبَلَغَنِي أَنَّ النَّبِيَّ - ﷺ - قَالَ: «وَلأَهْلِ الْيَمَنِ يَلَمْلَمُ». وَذُكِرَ العِرَاقُ فَقَالَ: لَمْ يَكُنْ عِرَاقٌ يَوْمَئِذٍ. [انظر: ١٣٣ - مسلم: ١١٨٢ - فتح ١٣/ ٣٠٥].\n\n٧٣٤٥ - حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ المُبَارَكِ، حَدَّثَنَا الْفُضَيْلُ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ: حَدَّثَنِي سَالِمُ بْنُ عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ أُرِىَ وَهْوَ فِي مُعَرَّسِهِ بِذِي الحُلَيْفَةِ، فَقِيلَ لَهُ: إِنَّكَ بِبَطْحَاءَ مُبَارَكَةٍ. [انظر: ٤٨٣ - مسلم: ١٣٤٦ - فتح ١٣/ ٣٠٦].\nذكر فيه أحاديث فوق العشرين:\nأحدها:\nحديث جابر بن عبد الله - ﵄ -: أَنَّ أَعْرَابِيًّا بَايَعَ النبي - ﷺ -. الحديث. فَقَالَ: أَقِلْنِي بَيْعَتِي. إلا أن قال: \"إِنَّمَا المَدِينَةُ كَالْكِيرِ، تَنْفِي خَبَثَهَا وَيَنْصَعُ طِيبُهَا\".\nثانيها:\nحديث ابن عَبَّاسٍ - ﵄ -: كُنْتُ أُقْرِئُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، فَلَمَّا كَانَ آخِرَ حَجَّةٍ حَجَّهَا عُمَرُ فَقَالَ عَبْدُ الرَّحْمَنِ بِمِنًى: لَوْ شَهِدْتَ أَمِيرَ المُؤْمِنِينَ، أَتَاهُ رَجُلٌ … الحديث إلا أن قَالَ: فَأَمْهِلْ حَتَّى تَقْدَمَ المَدِينَةَ دَارَ الهِجْرَةِ.","vol":"33","page":101},{"text":"قوله: \"رعاع الناس\" أي: غوغاؤهم وسقاطهم وأخلاطهم، الواحد رعاعة، وسائر الناس همج ورعاع، ورد في حديث علي - ﵁ -.\nثالثها:\nحديث حَمَّادٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ قَالَ: كُنَّا عِنْدَ أَبِي هُرَيْرَةَ - ﵁ - وَعَلَيْهِ ثَوْبَانِ مُمَشَّقَانِ مِنْ كَتَّانٍ، فَتَمَخَّطَ فَقَالَ: بَخْ بَخْ، أَبُو هُرَيْرَةَ يَتَمَخَّطُ فِي الكَتَّانِ، لَقَدْ رَأَيْتُنِي وَإِنِّي لأَخِرُّ فِيمَا بَيْنَ مِنْبَرِ رَسُولِ اللهِ - ﷺ - إِلَي حُجْرَةِ عَائِشَةَ مَغْشِيًّا عَلَيَّ، فَيَجِيءُ الجَائِي فَيَضَعُ رِجْلَهُ عَلَى عُنُقِي، وُيري أَنِّي مَجْنُونٌ، وَمَا بِي مِنْ جُنُونٍ، مَا بِي إِلَّا الجُوعُ.\nالمشق: بكسر الميم: المغرة وثوب ممشق مصبوغ به.\nرابعها:\nحديث عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ قَالَ: سُئِلَ ابن عَبَّاسٍ -﵄-: أَشَهِدْتَ العِيدَ مَعَ النَّبِيِّ رسول الله؟ قَالَ: نَعَمْ، وَلَوْلَا مكاني مِنْهُ مَا شَهِدْتُهُ مِنَ الصِّغَرِ، فَأَتَى العَلَمَ الذِي عِنْدَ دَارِ كَثِيرِ بْنِ الصَّلْتِ فَصَلَّى ثُمَّ خَطَبَ. الحديث.\nخامسها:\nحديث ابن عُمَرَ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - كَانَ يَأْتِي قُبَاءً مَاشِيًا وَرَاكِبًا.\nسادسها:\nحديث عائشة - ﵂ - قَالَتْ لِعَبْدِ اللهِ بْنِ الزُّبَيْرِ: ادْفِنِّي مَعَ صَوَاحِبِي وَلَا تَدْفِنِّي مَعَ النَّبِيِّ - ﷺ - فِي البَيْتِ، فَإِنِّي أَكْرَهُ أَنْ أُزَكَّي. وعن هشام، عن أبيه أن عمر - ﵁ - أرسل إلى عائشة - ﵂ -: ائذني لي أن أدفن صاحبي، فقالت: إني والله لا أوثرهم بأحد أبدًا.","vol":"33","page":102},{"text":"سابعها:\nحديث أنس - ﵁ -: أَنَّه - ﷺ - كَانَ يُصَلِّي العَصْرَ فَيَأْتِي العَوَالِيَ وَالشَّمْسُ مُرْتَفِعَة. زَادَ اللَّيْثُ، عَنْ يُونُسَ: وَبُعْدُ العَوَالِي أَرْبَعَةُ أَمْيَالٍ أَوْ ثَلَاثَةٌ.\nوفي إسناده أبو بكر بن أبي أويس، واسمه عبد الحميد بن عبد الله الأعشى أخو إسماعيل.\nثامنها:\nحديث القاسم بن مالك، عَنِ الجُعَيْدِ، سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ يَقُولُ: كَانَ الصَّاعُ عَلَى عَهْدِ النَّبِيِّ - ﷺ - مُدًّا وَثُلُثًا بِمُدِّكُمُ اليَوْمَ، وَقَدْ زِيدَ فِيهِ.\nسمع القاسمُ بن مالك الجعيدَ.\nتاسعها:\nحديث أَنَسِ بْنِ مَالِكٍ - ﵁ -: \"اللَّهُمَّ بَارِكْ لَهُمْ فِي مِكْيَالِهِمْ .. \" الحديث يَعْنِي: أَهْلَ المَدِينَةِ.\nعاشرها:\nحديث ابن عمر - ﵄ -: أَنَّ اليَهُودَ جَاءُوا إِلَي رسول الله - ﷺ - بِرَجُلٍ وَامْرَأَةٍ زَنَيَا، فَأَمَرَ بِهِمَا فَرُجِمَا قَرِيبًا مِنْ حَيْثُ تُوضَعُ الجَنَائِزُ عِنْدَ المَسْجِدِ.\nالحادي عشر:\nحديث أَنَسِ بْنِ مَالِكٍ - ﵁ - أَنَّه - ﷺ - طَلَعَ لَهُ أُحُدٌ فَقَالَ: \"هذا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ، اللَّهُمَّ إِنَّ إِبْرَاهِيمَ حَرَّمَ مَكَّةَ، وَإِنِّي أُحَرِّمُ مَا بَيْنَ لَابَتَيْهَا\".\nتَابَعَهُ سَهْلٌ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - فِي أُحُدٍ.","vol":"33","page":103},{"text":"الثاني عشر:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: \"مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الجَنَّةِ\".\nالرابع عشر (^١):\nحديث ابن عُمَرَ - ﵄ -: سَابَقَ النَّبِيُّ - ﷺ - بَيْنَ الخَيْلِ، الحديث.\nالخامس عشر:\nحَدَّثَني إِسْحَاقُ، أَنَا عِيسَى وَابْنُ إِدْرِيسَ: -وهو عبد الله بن إدريس بن يزيد بن عبد الرحمن، أبو محمد الأزدي الكوفي أخرج له مسلم أيضًا- وَابْنُ أَبِي غنِيَّةَ: -وهو يحيي بن عبد الملك بن حميد بن أبي غنية الكوفي، وأصله من أصبهان تحولوا عنها حين فتحها أبو موسى، أخرج له مسلم أيضًا- عَنْ أَبِي حيان: -واسمه يحيى بن سعيد بن حيان التيمي الكوفي، أخرج له مسلم أيضًا- عن الشعبي -وهو أبو عمرو عامر بن شراحيل- عن ابن عمر قال: سمعت عمر - ﵁ - علي منبر النبي - ﷺ -.\nالسادس عشر:\nحديث السائب بن يزيد: سَمِعَ عُثْمَانَ بْنَ عَفَّانَ - ﵁ -: خطبنا عَلَى مِنْبَرِ رسول الله - ﷺ -.\nالسابع عشر:\nحديث هشام بن عروة عن أبيه: أَنَّ عَائِشَةَ - ﵂ - قَالَتْ: قد كَانَ يُوضَعُ لِي وَلرَسُولِ اللهِ - ﷺ - هذا المِرْكَنُ فنَشْرَعُ فِيهِ جَمِيعًا.\n_________\n(^١) هكذا في الأصل وسقط من العدَّ (الثالث عشر).","vol":"33","page":104},{"text":"المركن: الإجانة.\nالثامن عشر:\nحديث أنس - ﵁ - قَالَ: حَالَفَ النَّبِيُّ - ﷺ - بيْنَ الأَنْصَارِ وَقُرَيْشٍ فِي دَارِي التِي بِالْمَدِينَةِ.\nوَقَنَتَ شَهْرًا يَدْعُو عَلَى أَحْيَاءٍ مِنْ بَنِي سُلَيْمٍ.\nالتاسع عشر:\nحديث بريد عن أبي بردة قَالَ: قَدِمْتُ المَدِينَةَ، فَلَقِيَنِي عَبْدُ اللهِ بْنُ سَلَامٍ فَقَالَ لِي: انْطَلِقْ إِلَى المَنْزِلِ، فَأَسْقِيَكَ فِي قَدَحِ شَرِبَ فِيهِ رَسُولُ اللهِ - ﷺ -، وَتُصلِّي فِي مَسْجِدٍ صَلَّي فِيهِ رسول الله - ﷺ -. فَانْطَلَقْتُ مَعَهُ، فَسَقَانِي سَوِيقًا وَأَطْعَمَنِي تَمْرًا، وَصَلَّيْتُ فِي مَسْجِدِهِ.\nالعشرون:\nحديث ابن عَبَّاسٍ، عن عُمَرَ - ﵁ - أنه - ﷺ - قَالَ: \"أَتَانِي اللَّيْلَةَ آتٍ مِنْ رَبِّي وَهْوَ بِالْعَقِيقِ أَنْ صَلِّ فِي هذا الوَادِي المُبَارَكِ، قُلْ: عُمْرَةٌ وَحَجَّةٌ\". وَقَالَ هَارُونُ بْنُ إِسْمَاعِيلَ: ثَنَا عَلِيٌّ: \"عُمْرَةٌ فِي حَجَّةٍ\".\nالحادي بعد العشرين:\nحديث ابن عمر - ﵄ -: وَقَّتَ النَّبِيُّ - ﷺ - قَرْنًا لأَهْلِ نَجْدٍ، وَبَلَغَنِي أَنَّ النَّبِيَّ - ﷺقالَ: \"لأَهْلِ اليَمَنِ يَلَمْلَمُ\". وَذُكِرَ العِرَاقُ فَقَالَ: لَمْ يَكُنْ عِرَاقٌ يَوْمَئِذٍ.\nالثاني بعد العشرين: حديث ابن عمر - ﵄ - أيضًا: عَنِ النَّبِيِّ - ﷺ - أنَّهُ أُرِيَ وَهْوَ فِي مُعَرَّسِهِ بِذِي الحُلَيْفَةِ، فَقِيلَ لَهُ: إِنَّكَ بِبَطْحَاءَ مُبَارَكَةٍ.","vol":"33","page":105},{"text":"الشرح:\nما أجمع عليه أهل الحرمين من الصحابة، ولم يخالف صاحب من غيرها فهو إجماع كذا قيده ابن التين (^١)، ثم نقل عن سحنون أنه إذا خالف ابن عباس - ﵄ - أهل المدينة لم ينعقد لهم إجماع قال: وإذا أجمع أهل عصر على قول حتى ينقرض ولم يتقدم فيه خلاف فهو إجماع (^٢)، قال: واختلف إذا كان من الصحابة اختلاف ثم أجمع من بعدهم علي أحد أقوالهم، هل يكون ذلك إجماعًا؟ والصحيح أنه ليس بإجماع (^٣)، واختلف في الواحد إذا خالف الجماعة، هل يؤثر في إجماعهم، وكذلك اثنين وثلاثة من العدد الكثير (^٤). قال: وقيل بأهل المدينة المقيمين بها دون الظاعنين عنها.\nوهذا بعيد، قد خرج منها وأقام بغيرها حتى توفي علي وعمار والأشعري وأبو مسعود بن بدر وأنس - ﵃ -، وكان أكثر مقام ابن مسعود العراق، وكان بها سعد والمغيرة وخلق من الصحابة أكثر من مائتي رجل، وخرج معاوية - ﵁ - إلى الشام، وأبو عبيدة - ﵁ - وأبو الدرداء، وحذيفة - ﵁ - وكثير من الصحابة؟ وكان ابن عباس - ﵄ - ولاه علي - ﵁ - العراق ثم أقام بالطائف حتي مات بها فيبقى هؤلاء من ذلك، إلا أن أكثر الصحابة كان بالمدينة ألا تسمع قول ابن عوف\n_________\n(^١) نقل القول الغزالي في \"المستصفى\" ص (١٤٧).\n(^٢) انظر: \"إحكام الفصول\" للباجي ص (٤٦٧)، ٤٨٦، \"الأحكام\" للآمدي ١/ ٣١٧، \"التمهيد في أصول الفقه\" ٣/ ٢٥٦، \"الأحكام\" لابن حزم ٤/ ٥٠٩.\n(^٣) انظر: \" إحكام الفصول\" للباجي ص (٤٩٢)، \"التبصرة\" للجويني ص (٣٧٨)، \"التمهيد في أصول الفقه\" ٣/ ٢٩٧.\n(^٤) انظر: \"أصول السرخسي\" ١/ ٣١٦، \"مختصر ابن الحاجب\" ٢/ ٣٤، \"الأحكام\" للآمدي ١/ ٢١٣، \"تيسير التحرير\" ٣/ ٣٦.","vol":"33","page":106},{"text":"لعمر - ﵄ -: أمهل حتى تأتي المدينة فتخلص بأصحاب رسول الله - ﷺ -.\nوقال ابن بطال: اختلف أهل العلم فيما هم فيه أهل المدينة حجة علي غيرهم من الأمصار، فكان الأبهري (^١) يقول: أهل المدينة حجة على غيرهم من طريق الاستنباط، ثم رجع فقال: قولهم من طريق النقل أولى من طريق غيرهم، وهم وغيرهم سواء في الاجتهاد، وهذا قول الشافعي (^٢).\nوذهب أبو بكر بن الطيب (^٣) إلي أن قولهم أولى من طريق الاجتهاد والنقل جميعًا، وذهب أصحاب أبي حنيفة إلى أنهم ليسوا حجة على غيرهم لا من طريق النقل ولا من طريق الاجتهاد (^٤)، واحتج من قال: هم أولى بالاجتهاد من غيرهم؛ لأنهم شاهدوا التنزيل وأقاويل رسول الله - ﷺ - وعرفوا معاني خطابه وفحوي كلامه، فلذلك هم أولى من غيرهم بالاستنباط.\n_________\n(^١) هو: محمد بن عبد الله، أبو بكر الأبهري ولد ٢٨٩ هـ، وتوفي ٣٧٥ هـ كان إمام أصحابه في وقته، حَدَّث عنه الدارقطني، والباقلاني، وابن نصر، وله تصانيف في شرح مذهب مالك. انظر: \"تاريخ بغداد\" ٥/ ٤٦٢، \" الوافي بالوفيات\" ٣/ ٣٠٨، \"الديباج\" ص (٢٥٥).\n(^٢) انظر قول الشافعي: \"الرسالة\" ص ٥٣٣ - ٥٣٤.\n(^٣) محمد بن الطيب بن محمد، أبو بكر الباقلاني، كان مالكي المذهب، أشعري العقيدة، متكلمًا فيها، وكان أعرف الناس وأحسنهم خاطرًا وأجودهم لسانًا له التصانيف الكثيرة في الرد على المخالفين من الرافضة والمعتزلة والجهمية .. وغيرهم. انظر: \"تاريخ بغداد\" ٥/ ٣٧٩، \"شذرات الذهب\" ٣/ ١٦٨.\n(^٤) انظر: \"الفصول في الأصول\" ٣/ ٣٢١ - ٣٢٦.","vol":"33","page":107},{"text":"واحتج أصحابنا فقالوا: من قال هذا القول فقد قال بالتقليد، وقد أخذ علينا النظر في أقاويل الصحابة والترجيح في اختلافهم، فإذا قام لنا الدليل علي أحد القولين وجب المصير إليه، وإذا صح هذا بطل التقليد، وإنما هم أولى من غيرهم من طريق النقل؛ لصحة عدالتهم ومعايشتهم التنزيل ومشاهداتهم للعمل، فأما الاستنباط فالناس كلهم فيه سواء (^١).\nفصل:\nغرض البخاري في الباب كما قال المهلب: تفضيل المدينة بما خصها الله من معالم الدين، وأنها دار الوحي ومهبط الملائكة والرحمة، وبقعة شرفها الله تعالى بسكنى رسوله وجعل فيها قبره ومنبره وبينهما روضة من رياض الجنة، وجعلها كالكير تنفي الخبث وتخلص الباقي حتى لا يشوبهم ميل عن الحق.\nألا تري قول ابن عوف - ﵁ - لعمر - ﵁ -: إنها دار الهجرة والسنة، وإن أهلها أصحاب رسول الله - ﷺ - الذين خصَّهم الله بفهم العلم وقوة التمييز والمعرفة بإنزال الأمور منازلها.\nفصل:\nوأما حديث أبي هريرة - ﵁ - فإنما ذكر وقوعه بين المنبر وحجرة عائشة - ﵂ - اللذين هما من معالم الدين وروضة من رياض الجنة، إعلامًا منه لصبره على الجوع في طلب العلم، ولزوم الشارع حتى حفظ من العلم، ما كان حجة على الآفاق ببركة صبره على المدينة.\n_________\n(^١) انظر: \"البحر المحيط\" للزركشي ٦/ ٤٤٠ - ٤٤٤، \"أعلام الموقعين\" ٢/ ٢٧٤ - ٢٧٨.","vol":"33","page":108},{"text":"فصل:\nوالوعك في حديث جابر - ﵁ - الحمى، قاله ابن فارس قال: ويقال مغث المرض (^١)، وفي \"الصحاح\": الوعك مغث الحمى (^٢).\nوقوله: (أقلني بيعتي) كأنه كان بويع على الهجرة والإقامة بالمدينة، فخروجه من المدينة شبيه بالارتداد، وكانت الهجرة فرضًا علي كل من أسلم إلى أن فتحت مكة، وقيل: كانت على أهل الحاضرة دون البادية، وقيل: كانت واجبة على كل أهل.\nو(الكير) هنا الفرن الذي يحمى ليخرج خبث الحديد قاله القزاز. قال: وفيه لغتان: كير وكور، وفي \"الصحاح\" قال أبو عمرو: الكير: كير الحداد، وهو زق أو جلد ذو حافات، وأما المبني من الطين فهو الكور (^٣). والذي يظهر في الحديث أنه المبني؛ لأنه الذي يخرج الخبث، وقال أبو عبد الملك: يعني نار الكير، يريد: الذي يخرج الشرار ويحبس الخيار، قال: \"وينصع طيبها\" معناه: يفوح وينتشر، قال: ويروى \"وينضخ\" بالضاد والخاء المعجمتين أي: يكون طيبها عليها كالخلوق، ومنه قوله تعالى: ﴿نَضَّاخَتَانِ﴾ [الرحمن: ٩٦]، أي: تنضخان من الماء، وهو أكثر من النضح، قال: ورواية ثالثة -بالحاء المهملة- وهو ما زق منه، يقال: نضحت عليه الماء، وقد أتى: \"تنضح\" بمثناة فوق، و\"طيبها\" بفتح الطاء والباء، وقال أبو الحسن: \"تنضح\" بالتاء، والذي روي لنا من \"الموطأ\" وينصع\n_________\n(^١) \"مجمل اللغة\" ٤/ ٣٩٠ مادة (وعك).\n(^٢) \"الصحاح\" ٤/ ١٦١٥.\n(^٣) \"الصحاح\" ٢/ ٨١١. مادة (كير).","vol":"33","page":109},{"text":"بالياء (^١) و\"طيبها\" (بضم الياء، وكسر الباء) (^٢)، وكذا فسره الجوهري (^٣)، وقد سلف كل ذلك وأعدناه لبعده.\nفصل:\nوأما قول ابن عباس - ﵄ -: (شهدت العيد ولولا مكاني من الصغر ما شهدته) (^٤) فمعناه: أن صغير أهل المدينة وكبيرهم ونساءهم وخدمهم ضبطوا العلم والسنن معاينة منهم في مواطن العمل من شارعها المبين عن الله، وليس لغيرهم هذِه المنزلة.\nوأما إتيانه - ﵇ - قباء، فمعناه معاينته ماشيًا وراكبًا في قصد مسجد قباء وهو معلم من معالم الفضل ومشهد من مشاهده، وليس ذلك لغير المدينة فكان يعم أهل المدينة ومن حولها بالوصول إليهم لينالوا بركته.\nفصل:\nوأما حديث عائشة - ﵂ - وأمرها أن تدفن مع صواحبها كراهة أن تُزَكَّى بالدفن في بيتها مع رسول الله - ﷺ - وصاحبيه؛ لئلا يظن أحد أنها أفضل الصحابة بعد رسول الله - ﷺ - وصاحبيه، ألا تسمع قول مالك للرشيد حين سأله عن منزلة أبي بكر وعمر من رسول الله - ﷺ - في حياته، فقال له: منزلتهما منه في حياته؛ كمنزلتهما منه بعد مماته. فزكاهما بالقرب منه في البقعة المباركة التي خلق الله منها خير البرية\n_________\n(^١) \"الموطأ\" ص ٥٥٣ (٤) كتاب: الجامع، باب: في سكنى المدينة والخروج منها.\n(^٢) كذا العبارة بالأصل، ولعل صوابها: بكسر الياء وضم الباء.\n(^٣) \"الصحاح\" \"/ ١٧٣ مادة (طيب).\n(^٤) كذا ساقه نقلًا من \"شرح ابن بطال\" وصواب العبارة أن تكون: ولولا مكاني من رسول الله - ﷺ - ما شهدته من الصغر، والذي في متن الحديث في الباب: ولولا منزلتي منه ما شهدته من الصغر.","vol":"33","page":110},{"text":"وأعاده فيها بعد مماته، فقام لمالك الدليل من دفنهما معه علي أنهما أفضل أصحابه؛ لاختصاصهما بذلك.\nفصل:\nواحتج الأبهري علي أن المدينة أفضل من مكة بأنه - ﵇ - مخلوق من تربة المدينة وهو أفضل البشر فكانت تربته أفضل الترب (^١).\nفصل:\nوفيه: تواضع عائشة - ﵂ - أيضًا بأن لا ترى نفسها أهلًا للدفن مع رسول الله - ﷺ -، وإيثارها بالمكان لعمرلا ينافي هذا، وقد تكون نوت أن تقبر بالمكان الذي قبر به من وراء أبيها ويقرب برسول الله - ﷺ - وبقي مكان آخر، فنظرت في أمرها وقالت: لا أُزَكَّى به، وقولها: (وكان الرجل إذا أرسل إليها من الصحابة قالت: لا والله لا أوثرهم بأحد أبدًا) أي: لا آثرت أحدًا بإقباره معهم، قال ابن التين: كذا وقع وصوابه: لا أوثر أحدًا، ولم يظهر لي وجه صوابه.\nفصل:\n(الرعاع) بفتح الراء وهم الأحداث الطغام قاله الجوهري (^٢) وقد أسلفناه قريبًا بزيادة، وقوله: (فيطير بها كل مطير). أي: تتأول على خلاف وجهها.\nفصل:\nقد أسلفنا تفسير (المشق) وأنه الصبغ، و(بَخْ بَخْ) بإسكان الخاء، فإن وصلت خفضت ونونت، فقلت: بَخٍ بَخٍ. وربما شددت كالاسم،\n_________\n(^١) انظر الستة فصول السابقة في \"شرح ابن بطال\" ١٠/ ٣٧٠ - ٣٧١\n(^٢) \"الصحاح\" ٣/ ١٢٢٠ مادة (رعع).","vol":"33","page":111},{"text":"قال الجوهري: وهي كلمة تقال عند المدح والرضى بالشيء، وقد تكون للمبالغة (^١)، عبارة ابن بطال: هي كلمة تقال عند الإعجاب بالتخفيف والتثقيل (^٢).\nفصل:\nقوله في حديث ابن عباس - ﵄ - في العيد (فصلي ثم خطب) هو ما عليه جماعة العلماء أن الخطبة بعدها (^٣)، واختلف فيمن أحدثها قبل؟ فقيل: مروان، وهو ما سبق، وقال مالك في \"مبسوطه\": عثمان، وفعله؛ ليدرك الناس الصلاة (^٤). وروي عن يوسف ابن عبد الله بن سلام: إن أول من فعله عمر بن الخطاب - ﵁ - لما رأى الناس ينقصون إذا صلى فحبسهم للخطبة (^٥).\nفصل:\n(ولم يذكر أذانًا ولا إقامة) وعليه جماعة الفقهاء والصدر الأول (^٦)، واختلف فيمن أحدث ذلك، فقال أبو قلابة: عبد الله بن الزبير (^٧)، وقال ابن المسيب: معاوية (^٨)، وقال ابن حبيب: هشام (^٩)، وقال\n_________\n(^١) \"الصحاح\"\"/ ٤١٨ مادة (بخخ).\n(^٢) \"شرح بن بطال\" ١٠/ ٣٧٥.\n(^٣) انظر: \"المبسوط\" ٢/ ٣٧، \"المنتقى\" ١/ ٣١٧، \"أسنى المطالب\" ١/ ٢٨٠، \"الفروع\" ٢/ ١٤٣.\n(^٤) انظر: \"المنتقى\" ١/ ٣١٧.\n(^٥) رواه ابن أبي شيبة ١/ ٤٩٢ (٥٦٨٤).\n(^٦) انظر: \"المبسوط\"٢/ ٣٨، \"المنتقى\" ١/ ٣١٥، \"المجموع\" ٥/ ٢١.\n(^٧) رواه ابن أبي شيبة ١/ ٤٩١ (٥٦٦٢) عن عطاء عن ابن الزبير.\n(^٨) رواه ابن أبي شيبة ١/ ٤٩١ (٥٦٦٤).\n(^٩) انظر: \"المنتقى\" ١/ ٣١٤.","vol":"33","page":112},{"text":"القنازعي (^١): زياد (^٢)، وقال الداودي: مروان. وقوله: (فأمربلالًا، فأتاهن) في أكثر الأحاديث أنه - ﵇ - أتاهن ومعه بلال (^٣).\nفصل:\nوأما حديث أنس - ﵁ -: أنه - ﵇ - كان يصلي العصر فيأتي العوالي والشمس مرتفعة. فمعناه: أن بين العوالي وبين مسجد المدينة للماشي معلم من معالم ما بين الصلاتين يستغني الماشي فيها يوم الغيم عن معرفة الشمس، وذلك معدوم في سائر الأرض، فإذا كانت مقادير الزمان مقصبة بالمدينة لمكان بادٍ للعيان ينقله العلماء إلي أهل الإيمان ليمتثلوه في أقاصي البلدان، فكيف يساويه أهل بلدة غيرها، وكذلك دعاؤه لهم بالبركة في مكيالهم خصهم من بركة دعوته ما اضطر أهل\nالآفاق إلى القصد إلى المدينة في ذلك المعيار المدعو له؛ بالبركة؛ ليمسكوه وجعلوه سنة في معايشهم وهو ما فرض الله عليهم لعيالهم وظهرت البركة لأهل بلد في ذلك المكيال، ومعنا: \"اللهم بارك لهم في مكيالهم، وصاعهم ومدهم\" ما يكال بها وأضمر ذلك لأنه مفهوم الخطاب مثل: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢] وكان مدهم صغيرًا لقلة الطعام عندهم، فدعا لهم ليبارك لهم فيه.\n_________\n(^١) القنازعي: هو عبد الرحمن بن مروان بن عبد الرحمن القنازعي، القرطبي، المالكي، أبو المطرف، قال الذهبي: كان إمامًّا متقنًا حافظًا، متألهًا خاشعًا، متهجدًا مفسرًا، بصيرًا بالفقه واللغة، وكان زاهدًا ورعًا، مجاب الدعوة، صاحب تصانيف.\nانظر: \"سير أعلام النبلاء\" ١٧/ ٣٤٢ (٢١٢)، \"شذرات الذهب\" ٣/ ١٩٨ \"معجم المؤلفين\" ٢/ ١٢٣ (٧٠٥٣).\n(^٢) رواه ابن أبي شيبة ١/ ٤٩١ (٥٦٦٨) عن حصين.\n(^٣) سلف برقم (٩٨) كتاب: العلم، باب: عظة الإمام النساء.","vol":"33","page":113},{"text":"فصل:\nوبُعد العوالي أربعة أميال أو [ثلاثة] (^١)، كما ذكر البخاري عن يونس ولعل هذا كان في نهار الصيف، وفيه دليل على أبي حنيفة القائل: أن العصر وقته إذا صار ظل كل شيء مثليه (^٢)؛ لأنه يبعد أن يصلي العصر ثم يمشي أربعة أميال والشمس مرتفعة بعد أن صار الظل مثليه بعد ظل الزوال.\nفصل:\nوأما رجمه لليهوديين عند موضع الجنائز فإن الموضع قد صار علمًا لإقامة الحدود وللصلاة على الجنائز خارج المسجد وبه قال مالك فهمًا من الحديث.\nفصل:\nقوله: \"هذا جبل يحبنا ونحبه\". لا أنه حقيقة كحنين الجذع آية لنبوته، وقيل: مجاز. أي: يحبنا أهله مثل ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف ٨٢].\nفصل:\nوأما مقدار ممر الشاة بين الجدار والمنبر فذلك معلم للناس وسنة ممتثلة في موضع المنابر؛ ليدخل عليها من ذلك الموضع فينقضي من القبر ويُنظف.\nفصل:\nوقوله: \"روضة من رياض الجنة\". يجوز أن تكون حقيقة وأنها تنقل إلى الجنة أو العمل فيها موصل إلى الجنة، واحتج به في \"المعونة\" (^٣)\n_________\n(^١) وقع في الأصل: أربعة.\n(^٢) انظر: \"المبسوط\" ١/ ١٤٢.\n(^٣) \"المعونة\" ٢/ ٦٠٦.","vol":"33","page":114},{"text":"علي تفضيل المدينة؛ لأنه قد علم أنه إنما خص ذلك الموضع منها بفضيلة علي نفسها وكان بأن يدل علي فضلها على ما سواها أولى، المراد منه القبر كما في الرواية الأخرى أوالحجرة التي يسكنها؛ لأنها قبره.\nفصل:\nوأما ذكر ما بين الحفياء وثنية الوداع فمساقة ذلك سنة ممتثلة ميدانا بالخيل المضمرة، وقوله: ضمر منها. يقال: ضمر القوم بفتح الميم وبضمها لغة، وأضمرته وضمرته، فيصح أن تقرأ ضمرت بفتح الضاد والميم أو فتحها وضم الميم أو ضم الضاد وتشديد الميم علي ما لم يسم فاعله، قال ابن التين: وهو الذي قرأنا.\nفصل:\nوالمركن بكسر الميم شبه تنور من خزف يستعمل للماء كما قاله ابن بطال (^١)، وعبارة الأصمعي فيما حكاه ابن التين أنه الإجانة التي تغسل فيها الثياب، قوله: فيشرع فيها جميعًا. يقال: شرعت الدواب في الماء. أي: دخلت فيه.\nفصل:\nوأما خطبة عمر وعثمان - ﵄ - علي منبر رسول الله - ﷺ - فإن: ذلك سنة ممتثلة، وأن الخطبة تكون على المنابر؛ لتوصيل الموعظة إلي أسماع الناس إذا أشرف عليهم، وكذلك مِركن عائشة - ﵂ - التي كانت تشرع فيه مع رسول الله - ﷺالغسل، ومقدار ما يكفيهما من الماء ولا يوجد ذلك المركن إلا بالمدينة، وكذلك\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٣٧٥.","vol":"33","page":115},{"text":"محالفته - ﵇ - بين قريش والأنصار بالمدينة معروف يثبت بدعائه جواز المحالفة في الإسلام علي أمر الدين والتعاضد فيه على المخالفين، وقد سلف في كتاب الأدب ما يجوز من الحلف في الإسلام وما لا يجوز في باب: الإخاء والحلف فراجعه منه.\nوكذلك وادي العقيق المبارك بوحي الله إلي رسوله وأن الله أنزل فيه بركة إحلال الاعتمار في أشهر الحج وكان محرمًا قبل ذلك على الأمم وأمره بالصلاة فيه؛ لبركته وليس ذلك مأمورًا به إلا في هذا الوادي الذي يقصده أهل الآفاق للصلاة فيه والتبرك به، وكذلك توقيته المواقيت لأهل الآفاق معالم للحج والعمرة ترفقًا من الله بعباده وتيسيرًا عليهم مشقة الإحرام من كل فج عميق، فهذِه بركة من الله في الحجاز موقوفة للعباد ليس في غيره من البلاد.\nوجعل الله بطحاء العقيق المباركة مهلًا لرسوله ولأهل المدينة وهي آخر جزائر المدينة على رأس عشرة أيام من مكة، وغيرها من المواقيت علي رأس ثلاثة أيام من مكة فضل كبير لأهل المدينة بحمله -﷿- عليهم من مشقة الإحرام أكثر مما حمل علي غيرهم وذلك لعلمه بصبرهم على العبادة واحتسابهم لتحملها، وكذلك صبرهم علي لأواء المدينة وشدتها حرصًا على البقاء في منزل الوحي ومنبت الدين؛ ليكون الناس في موازينهم إلي يوم القيامة كما صاروا إلى موازينهم بإدخالهم أولًا في\nالدين؛ لما وضع فيهم أولا من القوة والشجاعة التي تعاطوا بها مفارقة أهل الدنيا وضمنوا علي أنفسهم نصرة نبيّ الهدي فوفى الله بضمانهم ونصرهم على أعدائهم، وتمت كلمة الله ودينه لهم فكانوا أفضل الناس؛ لقربه بهم وعلمه بأحواله وأحكامه وآدابه وسيره، ووجب لمن كان على مذاهب أهل المدينة حيث كان من الأرض نصيب وافر من بركة","vol":"33","page":116},{"text":"الدينة، واستحقوا أن يكونوا من أهلها؛ لاتباعهم سنن رسوله الثابتة عندهم\nمن علمائها المتبعين لهم بإحسان قال تعالى: ﴿وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللهُ عَنْهُمْ وَرَضُوا عَنْهُ﴾ [التوبة: ١٠٠] والمرء مع من أحب ووجب أن يكون لأهل مكة من ذلك نصيب؛ لأن عندهم معالم فريضة الحج كلهم، وقد عاينوا من صلاته وأقواله في المرات أمته التي دخلها ما صاروا به عالمين ولهم من بركة ذلك أوفر نصيب وحظ جزيل.\nفصل:\nقرن بإسكان الراء، وضبطه ابن التين بالفتح وعن بعضهم إذا أفردت فتحت وإذا أضيفت سكنت، قال: وقرن مكان أو جبل كانت فيه وقعة لغطفان علي بني عامر، يقال له يوم قرن، ويلملم اسم جبل. وسميت الجحفة بذلك من قولهم: أجحفهم الدهر. أي: استأصلهم وذلك أن العماليق أخرجوا أخوة عاد من يثرب، فنزلوا مهيعة فجاء سيل فأجحفهم، فسميت الجحفة بذلك.\nوقوله: (وذكر العراق. فقال: لم يكن عراق يومئذٍ) يريد بأنها لم تكن فتحت، وفي حديث جابر - ﵁ -، مهل أهل العراق من ذات عرق (^١)، وفي حديث عائشة - ﵂ - كذلك (^٢)، وقوله: (وهو في معرسه) هو الموضع الذي يعرس فيه، يقال: مُعَرَّس ومُعْرَس، والتعريس نزول القوم في السفر معرسة في آخر الليل يقفون وقفة للاستراحة ثم يرتحلون وأعرسوا لغة فيه قليلة.\n_________\n(^١) رواه مسلم (١١٨٣/ ١٨) كتاب: الحج، باب: مواقيت الحج والعمرة.\n(^٢) رواه أبو داود (١٧٣٩)، والنسائي ٥/ ١٢٣.","vol":"33","page":117},{"text":"<span data-type='title' id=toc-4310>١٧ - باب قَوْلِ اللهِ -﷿-: ﴿لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨]</span>\n٧٣٤٦ - حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ فِي صَلَاةِ الْفَجْرِ رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَالَ: «اللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ» فِي الأَخِيرَةِ، ثُمَّ قَالَ: «اللَّهُمَّ العَنْ فُلَانًا وَفُلَانًا». فَأَنْزَلَ اللهُ -﷿-: ﴿لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ (١٢٨)﴾. [انظر: ٤٠٦٩ - فتح ١٣/ ٣١٢].\nذكر فيه حديث ابن عمر - ﵄ -: أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يقُولُ فِي صَلَاةِ الفَجْرِ رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَالَ: \"اللَّهُمَّ رَبَّنَا وَلَكَ الحَمْدُ\". فِي الآخرة، ثُمَّ قَالَ: \"اللَّهُمَّ العَنْ فُلَانًا وَفُلَانًا\". فَأَنْزَلَ اللهُ تعالى: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ ليس لك من أمر خلقي شيء، وإنما أمرهم والقضاء فيهم بيدي دون غيري، وأقضي الذي أشاء من التوبة على من كفرني وعصاني، أو العذاب إما في عاجل الدنيا بالقتل والنقم، وإما في الآجل بما أعددت لأهل الكفر بي.\nففيه من الفقه: أن الأمور المقدرة لا تغير عما أحكمت عليه؛ لقوله تعالى: ﴿مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ﴾ [ق: ٢٩]، وقوله تعالى: ﴿يَمْحُو اللهُ مَا يَشَاءُ﴾ [الرعد: ٣٩] فإنما هو في النسخ أن ينسخ مما أمر به ما يشاء ﴿وَيُثْبِتُ﴾. أي: ويبقي من أمره ما يشاء، قاله ابن عباس وقتادة وغيرهما (^١). وقيل: ﴿يَمْحُو اللهُ مَا يَشَاءُ﴾ مما يكتبه الحفظة على العباد مما لم يكن خيرًا أو شرًّا كل يوم اثنين وخميس، ويثبت ما سوي ذلك، عن ابن عباس أيضًا.\n_________\n(^١) \"تفسير الطبري\" ٧/ ٤٠٢ (٢٠٤٨٩ - ٢٠٤٩٣).","vol":"33","page":118},{"text":"وقيل: ﴿يَمْحُوا﴾. أي: من أتى أجله محي ومن لم يمض أجله أثبته، عن الحسن (^١). ﴿وَعِنْدَهُ أُمُّ الْكِتَابِ﴾ يعني أصله وهو اللوح المحفوظ. ولا شك أن الدعاء جائز من جميع الأمم، لكن ما ختم الله به من الأقدار على ضربين: منه ما قدر وقضى إذا دعا وتضرع إليه صرف عنه البلاء.\nومنه ما حكم الله بإبقائه وهو على ما حكم في هذا الحديث.\nوقال لنبيه - ﷺ -: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ في الدعاء علي هؤلاء؛ لأن منهم من قضيت له بالتوبة، ومنهم بالعذاب فلا بد منه، لكن لانفراد الله بالمشيئة وتعذر علم ذلك على العقول جاز الدعاء لله إذ الدعوة من أوصاف العبودية، فعلى العبد التزامها، ومن صفة العبودية الضراعة والمسكنة، ومن صفات الملك الرأفة والرحمة، ألا تري قوله - ﵇ -: \"لا يقولن أحدكم اللهم إن شئت فأعطني وليعزم المسألة فإنه لا مكره له\" (^٢) إذا كان السائل إنما يسأل الله حيث له أن يفعل لا من حيث له أن يترك الفعل.\nوهذا الباب وإن كان متعلقًا بالقدر فله مدخل في كتاب الاعتصام؛ لدعائه - ﵇ - لهم، أي: للإيمان الذي هو الاعتصام به لمنع القتل وحقن الدم.\nفصل:\nوقوله: \"اللهم ربنا ولك الحمد\" في الآخرة. يريد: في الركعة\n_________\n(^١) \"تفسير الطبري\" ٧/ ٤٠٢ - ٤٠٣ (٢٠٤٩٤ - ٢٠٤٩٧).\n(^٢) سبق برقم (٦٣٣٩) كتاب: الدعوات، باب: ليعزم المسألة، ورواه مسلم (٢٦٧٩) كتاب: الذكر والدعاء، باب: العزم بالدعاء، من حديث أبي هريرة.","vol":"33","page":119},{"text":"الأخيرة، وقال مالك: لايقول الإمام ربنا ولك والحمد (^١)، وقال عيسي بن دينار وابن نافع بقوله، وفي هذا الحديث زيادة: \"اللهم\".\nودليل مالك قوله في الحديث الآخر، \"وإذا قال الإمام: سمع الله لمن حمده، فقولوا: ربنا ولك الحمد\" (^٢) واعتذر الداودي فقال: لم يبلغ مالكًا هذا الحديث. وهو عجيب؛ فقد أخرجه البخاري عن عبد الله بن مسلمة (^٣)، عن مالك (^٤) وإنما تركه مالك للخبر الآخر ويمكن أن يكون قوى أحدهما بعمل أهل المدينة، واختيار ابن القاسم أن يقول المأموم: ربنا ولك الحمد، واختار أشهب: لك الحمد. واختلف قول مالك في ذلك (^٥).\nفصل:\nوقوله في الآية إنها نزلت لما دعا - ﵇ - في الفجر: \"اللهم العن فلانًا\" وقيل: إنه - ﵇ - استأذن أن يدعو في استئصالهم فنزلت. علم تعالى أن منهم من سيسلم وأكد ذلك بالآية التي بعدها.\nوقال أنس - ﵁ -: كسرت رباعيته فأخذ الدم بيده وجعل يقول: \"كيف يفلح قوم دموا وجه نبيهم\" فنزلت (^٦) وانتصب ﴿يَتُوبَ﴾ بالعطف بأو على ﴿لِيَقْطَعَ طَرَفًا﴾، والمعني علي هذا: ليقتل طائفة أو يخزيهم بالهزيمة\n_________\n(^١) \"المدونة\" ١/ ٧٣.\n(^٢) سلف برقم (٦٨٩) كتاب: الأذان، باب: إنما جعل الإمام ليؤتم به.\n(^٣) هكذا في الأصل، وعند البخاري: عن عبد الله بن يوسف.\n(^٤) سبق برقم (٦٨٩) كتاب: الأذان، باب: إنما جعل الإمام ليؤتم به.\n(^٥) انظر: \"المنتقى\" ١/ ١٦٤.\n(^٦) رواه مسلم (١٧٩١) كتاب: الجهاد والسير، باب: غزوة أحد، وقد سبق معلقًا بنحوه قبل حديث (٤٠٦٩) كتاب: المغازي، باب: ليس لك من الأمر شيء.","vol":"33","page":120},{"text":"أو يتوب عليهم أو يعذبهم، وقيل: في الكلام تقديم وتأخير علي هذا القول، وقيل (أو) هنا بمعني: حتى، وصُوِّب الأول؛ لأنه لا أمر إلى أحد من الخلق.","vol":"33","page":121},{"text":"<span data-type='title' id=toc-4311>١٨ - باب قَوْلِ الله تَعَالَى: ﴿وَكَانَ الإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ [الكهف: ٥٤]</span>\nوَقَوْلِهِ تَعَالَى: ﴿وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ﴾ [العنكبوت: ٤٦]\n\n٧٣٤٧ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ ح.\nحَدَّثَنِي مُحَمَّدُ بْنُ سَلَامٍ، أَخْبَرَنَا عَتَّابُ بْنُ بَشِيرٍ، عَنْ إِسْحَاقَ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عَلِيُّ بْنُ حُسَيْنٍ أَنَّ حُسَيْنَ بْنَ عَلِيٍّ - ﵄ - أَخْبَرَهُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ قَالَ: إِنَّ رَسُولَ اللهِ - ﷺ - طَرَقَهُ وَفَاطِمَةَ - ﵍ - بِنْتَ رَسُولِ اللهِ - ﷺ - فَقَالَ لَهُمْ: «أَلَا تُصَلُّونَ؟». فَقَالَ عَلِيٌّ: فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّمَا أَنْفُسُنَا بِيَدِ اللهِ، فَإِذَا شَاءَ أَنْ يَبْعَثَنَا بَعَثَنَا، فَانْصَرَفَ رَسُولُ اللهِ - ﷺ - حِينَ قَالَ لَهُ ذَلِكَ، وَلَمْ يَرْجِعْ إِلَيْهِ شَيْئًا، ثُمَّ سَمِعَهُ وَهْوَ مُدْبِرٌ يَضْرِبُ فَخِذَهُ وَهْوَ يَقُولُ: ﴿وَكَانَ الإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلا﴾ [الكهف: ٥٤]. قَالَ أَبُو عَبْدِ اللهِ يُقَالُ: مَا أَتَاكَ لَيْلًا فَهْوَ طَارِقٌ. وَيُقَالُ: الطَّارِقُ النَّجْمُ، وَالثَّاقِبُ: الْمُضِيءُ، يُقَالُ: أَثْقِبْ نَارَكَ لِلْمُوقِدِ. [انظر: ١١٢٧ - مسلم: ٧٧٥ - فتح ١٣/ ٣١٣].\n\n٧٣٤٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: بَيْنَا نَحْنُ فِي المَسْجِدِ خَرَجَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «انْطَلِقُوا إِلَى يَهُودَ». فَخَرَجْنَا مَعَهُ حَتَّى جِئْنَا بَيْتَ الْمِدْرَاسِ فَقَامَ النَّبِيُّ - ﷺ - فَنَادَاهُمْ فَقَالَ: «يَا مَعْشَرَ يَهُودَ، أَسْلِمُوا تَسْلَمُوا». فَقَالُوا: بَلَّغْتَ يَا أَبَا الْقَاسِمِ. قَالَ: فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «ذَلِكَ أُرِيدُ، أَسْلِمُوا تَسْلَمُوا». فَقَالُوا: قَدْ بَلَّغْتَ يَا أَبَا الْقَاسِمِ. فَقَالَ لَهُمْ رَسُولُ اللهِ - ﷺ -: «ذَلِكَ أُرِيدُ». ثُمَّ قَالَهَا الثَّالِثَةَ فَقَالَ: «اعْلَمُوا أَنَّمَا الأَرْضُ لِلَّهِ وَرَسُولِهِ، وَإِنِّي أُرِيدُ أَنْ أُجْلِيَكُمْ مِنْ هَذِهِ الأَرْضِ، فَمَنْ وَجَدَ مِنْكُمْ بِمَالِهِ شَيْئًا فَلْيَبِعْهُ، وَإِلاَّ فَاعْلَمُوا أَنَّمَا الأَرْضُ لِلَّهِ وَرَسُولِهِ». [انظر: ٣١٦٧ - مسلم: ١٧٦٥ - فتح ١٣/ ٣١٤].","vol":"33","page":122},{"text":"ذكر فيه حديث محمد بن سلام -بالتخفيف- أنا [عَتَّابُ] (^١) بْنُ بَشِيرٍ، وهو: أبو الحسن الحراني، مولي بني أمية -عَنْ إِسْحَاقَ، وهو ابن راشد أخو النعمان بن راشد الجزري الحراني، مولى بني أمية، انفرد به وبالذي قبله- عن الزهري أَخْبَرَنِي عَلِيُّ بْنُ حُسَيْنٍ، عن حُسَيْنَ بْنَ عَلِيِّ أَخْبَرَهُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أخبره أنَّ رَسُولَ اللهِ - ﷺ - طَرَقَهُ وَفَاطِمَةَ بِنْتَ رَسُولِ اللهِ - ﷺ - فقال لهم: \"ألا تصلون\" فقال علي: فقلت: يا رسول الله، إنما أنفسنا بيد الله فإذا شاء أن يبعثنا بعثنا. فانصرف رسول الله - ﷺ -. حِينَ قَالَ لَهُ ذَلِكَ، وَلَمْ يَرْجِعْ إِلَيْهِ شَيْئًا، ثُمَّ سَمِعَهُ وَهْوَ مُدْبِرٌ يَضرِبُ فَخِذَهُ وَهْوَ يَقُولُ: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ [الكهف: ٥٤].\nقَالَ أَبُو عَبْدِ اللهِ: مَا أَتَاكَ لَيْلًا فَهْوَ طَارِقٌ. وَيُقَالُ: الطَّارِقُ النَّجْمُ، وَالثَّاقِبُ: المُضِيءُ، يُقَالُ: أَثْقِبْ نَارَكَ لِلْمُوقِدِ.\nوحديث أبي هريرة - ﵁ -: قَالَ: بَيْنَا نَحْنُ في المَسْجِدِ خَرَجَ علينا النبي - ﷺ - فَقَالَ: \"انْطَلِقُوا إِلَي يَهُود\". فَخَرَجْنَا مَعَهُ حَتَّي أتينا بَيْتَ المِدْرَاسِ، الحديث بطوله\nالشرح:\nمعنى طرقه: جاءه ليلًا، قال ابن فارس: وحكى بعضهم أن ذلك قد يقال في النهار أيضًا (^٢)، وقوله: (ولم يرجع إليه شيئًا) هو بفتح الياء؛ لأنه ثلاثي في المشتهر من اللغات.\nوقراءته - ﵇ -: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾. إنما كره من احتجاجه؛ لأن المسلم ينبغي له أن يعترف بالتقصير لأن له في فعله اكتسابًا عليه يُجزي.\n_________\n(^١) وقع في الأصل: غياث.\n(^٢) \"مجمل اللغة\" ٢/ ٥٩٥ مادة (طرق).","vol":"33","page":123},{"text":"قوله: (فقال - ﵇ - لليهود: \"أسلموا تسلموا\"). كذا في الأصول.\n\"أريد\" بالراء، ووقع في كتاب أبي الحسن بالزاي والذي أعرفه بالراء.\nومعنى: \"أسلموا تسلموا\" أي: في الدنيا من السيف وفي الآخرة من عذاب الله، وقوله: \"أريد أن أجليكم\" أي: أطردكم من تلك الأرض وكان خروجهم إلى الشام.\nقال الجوهري: جلوا عن أوطانهم وجلوتهم أنا يتعدى ولا يتعدى، وأجلوا عن البلد وأجليتهم أنا كلاهما بالألف، وأجلوا عن القتيل لا غير. انفرجوا (^١)، زاد في \"الغريبين\" وجلّا بالتشديد عن وطنه.\nفصل:\nالجدال لغة: المدافعة، فمنه مكروه ومنه حسن، فما كان منه تثبيتًا للحقائق وتبيينًا للسنن والفرائض فهو الحسن، وما كان منه على معنى الاعتذار والمدافعات للحقائق فهو المذموم.\nوأما قول علي - ﵁ - فهو من باب المدافعة. واحتج الشارع عليه بالآية.\nووجه هذه الآية في الاعتصام أنه - ﵇ - عرض على علي وفاطمة - ﵄ - الصلاة فاحتج عليه علي بقوله: إنما أنفسنا بيد الله. فلم يكن له أن يدفع ما (دعاه) (^٢) الشارع إليه، وهذا هو نفس الاعتصام بسنته - ﵇ -؛ فلأجل تركه الاعتصام (بقول) (^٣) ما دعاه إليه من الصلاة قال - ﵇ -: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ ولا حجة لأحد في ترك أمر الله وأمر رسوله بمثل ما احتج به علي - ﵁ -\n_________\n(^١) \"الصحاح\" ٦/ ٢٣٠٤ مادة (جلا).\n(^٢) في الأصل: (ادعاه) والمثبت من \"شرح ابن بطال\".\n(^٣) كذا بالأصل، ووقع في \"شرح ابن بطال\" (بقبول) وأشار بهامشه أنه في نسخة (بقول) فلعل المصنف نقل منها.","vol":"33","page":124},{"text":"وموضع الترجمة من حديث أبي هريرة - ﵁ - أن اليهود لما بلغهم (أن) (^١) النبي - ﷺ - ما ألزمهم العمل به والإيمان بموجبه قالوا له: قد بلغت يا أبا القاسم. رادين لأمره في عرضه عليهم الإيمان، فبالغ في تبليغهم وقال \"ذلك أريد\" ومن روى: \"ذلك أريد\" بمعنى: أريد بذلك بيانا بتكرير التبليغ، وهذه مجادلة من رسول الله - ﷺ - لأهل الكتاب بالتي هي أحسن.\nوقد اختلف العلماء في تأويل هذه الآية، فقالت: هي (مجملة) (^٢) ويجوز مجادلة أهل الكتاب بالتي هي أحسن على معنى الدعاء لهم إلى الله والتنبيه على حججه وآياته رجاء إجابتهم إلى الإيمان. وقوله تعالى: ﴿إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ﴾ [العنكبوت: ٤٦] معناه: إلا الذين نصبوا للمؤمنين الحرب، فجادلوهم بالسيف حتى يسلموا أو يعطوا الجزية. هذا قول مجاهد وسعيد بن جبير (^٣). وقال ابن زيد: معناه: لا تجادلوا أهل الكتاب -يعني: إذا أسلموا وأخبروكم بما في كتبهم إلا بالتي هي أحسن- في المخاطبة، إلا الذين ظلموا بإقامتهم علي (الأمر) (^٤)، فخاطبوهم بالسيف (^٥). وقالوا: هي محكمة. وقال قتادة: هي منسوخة بآية القتال (^٦).\n_________\n(^١) كذا بالأصل، والصواب حذفها.\n(^٢) كذا بالأصل، وفي \"شرح ابن بطال\" (محكمة).\n(^٣) رواه الطبري عنهما في \"تفسيره\" ١٠/ ١٤٩ (٢٧٨١٦ - ٢٧٨٢٠).\n(^٤) كذا بالأصل، وفي \"شرح ابن بطال\" (الكفر).\n(^٥) السابق ١٠/ ١٥٠ (٢٧٨٢١).\n(^٦) السابق ١٠/ ١٥٠ (٢٧٨٢٢).","vol":"33","page":125},{"text":"<span data-type='title' id=toc-4312>١٩ - باب قَوْلِ الله تَعَالَى: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ [البقرة: ١٤٣] وَمَا أَمَرَ النَّبِيُّ - ﷺ - بِلُزُومِ الجَمَاعَةِ، وَهُمْ أَهْلُ العِلْمِ</span>\n٧٣٤٩ - حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُجَاءُ بِنُوحٍ يَوْمَ القِيَامَةِ فَيُقَالُ لَهُ: هَلْ بَلَّغْتَ؟ فَيَقُولُ: نَعَمْ يَا رَبِّ. فَتُسْأَلُ أُمَّتُهُ: هَلْ بَلَّغَكُمْ؟ فَيَقُولُونَ: مَا جَاءَنَا مِنْ نَذِيرٍ. فَيَقُولُ: مَنْ شُهُودُكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ. فَيُجَاءُ بِكُمْ فَتَشْهَدُونَ». ثُمَّ قَرَأَ رَسُولُ اللهِ - ﷺ -: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ قَالَ: عَدْلًا ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاس﴾ الآية [البقرة: ١٤٣].\nوَعَنْ جَعْفَرِ بْنِ عَوْنٍ حَدَّثَنَا الأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ -. [انظر: ٣٣٣٩ - فتح ١٣/ ٣١٦].\nذكر فيه حديث أبي سعيد الخدري - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُجَاءُ بِنُوحٍ يَوْمَ الْقِيَامَةِ فَيُقَالُ لَهُ: هَلْ بَلَّغْتَ؟ فَيَقُولُ: نَعَمْ يَا رَبِّ. فَتُسْأَلُ أُمَّتُهُ: هَلْ بَلَّغَكُمْ؟ فَيَقُولُونَ: مَا جَاءَنَا مِنْ نَذِيرٍ. فَيَقُولُ: مَنْ شُهُودُكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ. فَيُجَاءُ بِكُمْ فَتَشْهَدُونَ». ثُمَّ قَرَأَ رَسُولُ اللهِ - ﷺ -: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ قَالَ: عَدْلًا ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ [البقرة: ١٤٣]\nوَعَنْ جَعْفَرِ بْنِ عَوْنٍ حَدَّثَنَا الأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ عَنِ رسول الله - ﷺ - بهذا.\nالشرح:\nمعنى هذا الباب الاعتصام بالجماعة، ألا ترى قوله تعالى: ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ [البقرة: ١٤٣]، ولا يجوز أن يكون شهيدًا","vol":"33","page":126},{"text":"غير مقبول القول، ولما كان الشارع واجبًا اتباعه وجب اتباع قولهم؛ لأن الله تعالى جمع بينه وبينهم في قبول قولهم وزكاهم، وأحسن الثناء عليهم بقوله: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ يعني: عدلًا.\nوالاعتصام بالجماعة كالاعتصام بالكتاب والسنة؛ لقيام الدليل على توثيق الله ورسوله صحة الإجماع وتحذيرهما من مفارقته بقوله تعالى: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ﴾ الآية [النساء: ١١٥]، وقوله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ الآية [آل عمران: ١١٠] وهاتان الآيتان قاطعتان على أن الأمة لا تجتمع علي ضلالة، وقد أخبر - ﵇ - بذلك (فهمًا) (^١) له من كتاب ربه تعالى فقال: \"لا تجتمع أمتي على ضلالة\" (^٢). فلا يجوز أن يكون أراد جميعها من عصره إلى قيام الساعة؛ لأن ذلك لا يفيد\nشيئًا؛ لأن الحكم لا يعرف إلا بعد إنقراض جميعها، فعلم أنه أراد أهل الحل والعقد من كل عصر.\nفصل:\nما فسر به الوسط بالعدل، روي مرفوعًا كما أفاده ابن التين، وأصله أن أحمد الأشياء أوساطها، وفي بقية حديث نوح في غير هذا الموضع، \"فيقول قوم نوح: كيف يشهدون علينا، ونحن أول الأمم وهم آخر الأمم، فتقولون: نشهد أن الله -﷿- بعت إلينا رسولًا، وأنزل\n_________\n(^١) في الأصل: (فيما) والمثبت من \"شرح ابن بطال\".\n(^٢) رواه أبو داود (٤٢٥٣) من حديث أبي مالك الاشعري، والترمذي (٢١٦٧) من حديث ابن عمر، وابن ماجه (٣٩٠) من حديث أنس بن مالك. وقال ابن حجر في \"التلخيص\": هذا حديث مشهور له طرق كثيرة، لا يخلو واحد منها من مقال. اهـ وانظر تمام تخريجه في \"التلخيص الحبير\" ٣/ ١٤١ (١٤٧٤)، و\"كشف الخفاء\" ٢/ ٣٥٠ (٢٩٩٩).","vol":"33","page":127},{"text":"إلينا كتابًا، فكان فيما أنزل إلينا خبركم\" (^١).\nوعبارة الداودي: \"يقال لهم تشهدون ولم تحضروا؟ فتقولون: أخبرنا نبينا.\" وهو قوله: ﴿وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾.\n_________\n(^١) رواه بنحوه ابن ماجه (٤٢٨٤)، وأحمد ٣/ ٥٨.","vol":"33","page":128},{"text":"<span data-type='title' id=toc-4313>٢٠ - باب إِذَا اجْتَهَدَ العَامِلُ أَوِ الحَاكِمُ فَأَخْطَأَ خِلَافَ الرَّسُولِ مِنْ غَيْرِ عِلْمٍ، فَحُكْمُهُ مَرْدُودٌ</span>\nلِقَوْلِ النَّبِيِّ - ﷺ - «مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا، فَهْوَ رَدٌّ». [انظر: ٢٦٩٧]\n٧٣٥٠، ٧٣٥١ - حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، عَنْ عَبْدِ الْمَجِيدِ بْنِ سُهَيْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ يُحَدِّثُ، أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ وَأَبَا هُرَيْرَةَ حَدَّثَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ أَخَا بَنِي عَدِيٍّ الأَنْصَارِيَّ وَاسْتَعْمَلَهُ عَلَى خَيْبَرَ، فَقَدِمَ بِتَمْرٍ جَنِيبٍ، فَقَالَ لَهُ رَسُولُ اللهِ - ﷺ -: «أَكُلُّ تَمْرِ خَيْبَرَ هَكَذَا؟». قَالَ: لَا، وَاللهِ يَا رَسُولَ اللهِ إِنَّا لَنَشْتَرِى الصَّاعَ بِالصَّاعَيْنِ مِنَ الجَمْعِ. فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَفْعَلُوا، وَلَكِنْ مِثْلًا بِمِثْلٍ، أَوْ بِيعُوا هَذَا وَاشْتَرُوا بِثَمَنِهِ مِنْ هَذَا وَكَذَلِكَ المِيزَانُ» [انظر: ٢٢٠١، ٢٢٠٢ - مسلم: ١٥٩٣ - فتح ١٣/ ٣١٧].\nحَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ بْنِ بِلَالٍ، عَنْ عَبْدِ المَجِيدِ بْنِ سُهَيْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّهُ سَمِعَ سَعِيدَ بْنَ المُسَيَّبِ يُحَدِّثُ، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ وَأَبَا هُرَيْرَةَ - ﵄ - حَدَّثَاهُ أَنَّ رَسُولَ اللهِ - ﷺ - بَعَثَ أَخَا بَنِي عَدِيٍّ الأَنْصَارِيَّ وَاسْتَعْمَلَهُ عَلَى خَيْبَرَ، فَقَدِمَ بِتَمْرٍ … \" الحديث.\nالشرح:\nقال الجياني: كذا رواه إبراهيم بن معقل النسفي عن البخاري، وسقط من كتاب الفربري من هذا الإسناد سليمان بن بلال، وذكر أبو زيد المروزي أنه لم يكن في أصل الفربري، وكذلك لم يكن في كتاب ابن السكن ولا عند أبي أحمد، وكذلك قال أبو ذر عن","vol":"33","page":129},{"text":"مشايخه، ولا يتصل السند إلا به، والصواب رواية النسفي (^١). وأخو إسماعيل: هو أبو بكر عبد الحميد بن أبي أويس الأعشى الأصبحي حليف بني تيم، وعبد المجيد كنيته: أبو محمد أو أبو وهب. وسهيل هذا تزوج الثريا بنت عبد الله بن الحارث بن أمية الأصغر بن عبد شمس، وهي مولاة الغريض، فقال فيهما عمر بن عبد الله بن أبي ربيعة بن المغيرة المخزومي الساعدي:\nأيها المنكح الثريا سهيلًا … عمرك الله كيف يلتقيان\nهي شامية إذا ما استقلت … وسهيل إذا استقل يماني\nوعاش أبوها إلى زمن معاوية وورث دار عبد شمس وكان أقعدهم [نسبًا] (^٢)، فحج معاوية في خلافته فدخل ينظر إلى الدار، فخرج عبد الله (بمحجن) (^٣)؛ ليضربه وقال: (لا أسمع الله يطلبك) (^٤) أما تكفيك الخلافة وحتى تطلب الدار، فخرج معاوية يضحك (^٥).\nوأخو بني عدي الأنصاري هو سواد بن غزية البلوي حليف بني عدي بن النجار استعمله رسول الله - ﷺ - على خيبر، شهد بدرًا، وأسر يومئذ خالد بن هشام أخا أبي جهل عمروٍ والعاصي قُتلا يوم بدر، والحارث فرّ يومئذٍ ثم أسلم عام الفتح. وسواد: هو الذي طعنه رسول الله - ﷺ - بمخصرته ثم أعطاها إياه، وقال: \"استقد بها\" (^٦).\n_________\n(^١) \"تقييد المهمل\" ٢/ ٧٥٣ - ٧٥٤.\n(^٢) ليست في الأصل والمثبت من \"أسد الغابة\".\n(^٣) وقع في الأصل (بن جحش) خطأ، والمثبت من \"أسد الغابة\".\n(^٤) كذا بالأصل، وفي \"أسد الغابة\" (لا أشبع الله بطنك).\n(^٥) انظر: ترجمته في \"أسد الغابة\" ٣/ ٢٠٢ (٢٨٦٨).\n(^٦) رواه أبو نعيم في \"معرفة الصحابة\" ٣/ ١٤٠٤ (٣٥٥٠)، وابن الأثير في \"أسد الغابة\" ٢/ ٤٨١، وانظر \"سيرة ابن هشام\" ٢/ ٢٦٦.","vol":"33","page":130},{"text":"فصل:\nالجنيب نوع جيد معروف من أنواع التمر. والجمع رديء قال الأصمعي: كل لون من النخل لايعرف اسمه فهو جمع (^١)، وفي \"الصحاح\": الجمع: الدقل، يقال: ما أكثر الجمع في أرض بني فلان من النخل [لنخلٍ] (^٢) خرج من النوى لا يعرف اسمه (^٣)، وقال القزاز: الجمع: اختلاط أجناس التمر، والجنيب: ما (تعدها) (^٤) في الجودة.\nفصل:\nوقوله فيه: \"لا تفعلوا، ولكن مثلًا بمثل، أو بيعوا هذا واشتروا بثمنه مثل هذا، وكذلك الميزان\" يعني: وزنًا بوزن فيما يوزن، فكل ما يوزن يباع مثلًا بمثل مثل ما يكال، وأما التمر فمكيل ولا يباع وزنًا بوزن؛ لاختلاف نواه، وقوله: (\"لا تفعلوا\")، ولم يذكر النسخ، وفي مسلم \"هو الربا، فردوه ثم بيعوا تمرنا واشتروا لنا [من] هذا\" (^٥).\nفصل:\nقد تقدم هذا الباب في كتاب الأحكام، وسلف هذا التعليق مسندًا، ووجه دخوله هنا: أن الواجب علي من حكم بغير السنة جهلًا وغلطًا ثم تبين له أن سنة الرسول خلاف حكمه، فإن الواجب عليه الرجوع إلي حكم السنة وترك ما خالفها [امتثالًا] (^٦) لأمره تعالى بوجوب طاعته\n_________\n(^١) انظر \"تهذيب اللغة\"١/ ٦٥٣ مادة (جمع).\n(^٢) من \"الصحاح\" وليست في الأصل.\n(^٣) \"الصحاح\" ٣/ ١١٩٨. مادة (جمع).\n(^٤) كذا في الأصل، ولعل الصواب: تعداها.\n(^٥) مسلم (١٥٩٤) كتاب: المساقاة، باب: بيع الطعام مثلًا بمثل.\n(^٦) ليست بالأصل والمثبت من \"شرح ابن بطال\".","vol":"33","page":131},{"text":"وطاعة رسوله أن لا يحكم بخلاف سنته، وهذا هو نفس الاعتصام بالسنة، وقد سلف الكلام في هذا الحديث، وأنه - ﵇ - أمر برد هذا البيع وفسخه في كتاب البيوع فأغنى عن إعادته.","vol":"33","page":132},{"text":"<span data-type='title' id=toc-4314>٢١ - باب أَجْرِ الحَاكِمِ إِذَا اجْتَهَدَ فَأَصَابَ أَوْ أَخْطَأَ</span>\n٧٣٥٢ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يَزِيدَ، حَدَّثَنَا حَيْوَةُ، حَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللهِ بْنِ الهَادِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الحَارِثِ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ أَبِي قَيْسٍ مَوْلَى عَمْرِو بْنِ العَاصِ عَنْ عَمْرِو بْنِ الْعَاصِ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِذَا حَكَمَ الحَاكِمُ فَاجْتَهَدَ ثُمَّ أَصَابَ فَلَهُ أَجْرَانِ، وَإِذَا حَكَمَ فَاجْتَهَدَ ثُمَّ أَخْطَأَ فَلَهُ أَجْرٌ». قَالَ: فَحَدَّثْتُ بِهَذَا الحَدِيثِ أَبَا بَكْرِ بْنَ عَمْرِو بْنِ حَزْمٍ فَقَالَ: هَكَذَا حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ.\nوَقَالَ عَبْدُ العَزِيزِ بْنُ المُطَّلِبِ عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ أَبِي سَلَمَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ. [مسلم: ١٧١٦ - فتح ١٣/ ٣١٨].\nذكر فيه حديث أَبِي قَيْسٍ -واسمه سعد (^١) كما قاله مسلم (^٢) - مَوْلَى عَمْرِو بْنِ العَاصِ، عَنْ عَمْرِو بْنِ العَاصِ - ﵁ - أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: \"إِذَا حَكَمَ الحَاكِمُ فَاجْتَهَدَ ثُمَّ أَصابَ فَلَهُ أَجْرَانِ، وَإِذَا حَكَمَ فَاجْتَهَدَ فأَخْطَأَ فَلَهُ أَجْرٌ\". قَالَ: فَحَدَّثْتُ بهذا الحَدِيثِ أَبَا بَكْرِ بْنَ عَمْرِو بْنِ حَزْمٍ فَقَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -.\nوَقَالَ عَبْدُ العَزِيزِ بْنُ المُطَّلِبِ عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ أَبِي سَلَمَةَ، عَنِ النَّبِيِّ - ﷺ - مِثْلَهُ.\n_________\n(^١) بهامش الأصل: اسمه عبد الرحمن بن ثابت كما قاله (…) عن ابن يونس. [قلت انظر: \"تهذيب الكمال\" ٣٤/ ٢٠٤ (٧٥٧٨)].\n(^٢) قال ابن حجر في \"الفتح\" ١٣/ ٣١٩: وحكى الدمياطي أن اسمه سعد، وعزاه لمسلم في \"الكنى\"، وقد راجعتُ نسخًا من \"الكنى\" لمسلم فلم أر ذلك فيها، منها نسخة بخط الدارقطني الحافظ.","vol":"33","page":133},{"text":"الشرح:\nحديث أبي هريرة - ﵁ - هذا (^١).\nوالاجتهاد استفرل وسع الحاكم العالم في طلب حكم الحادثة.\nوقوله \"ثم أخطأ فله أجر\" احتج به من قال: إن الحق في واحد وإنه ليس كل مجتهد مصيبًا وهي مسألة خلافية طويلة الذيل.\nوهذا إذا كان العالم متبحرًا في العلم بنفسه يري نفسه أهلًا لذلك ويراه الناس، فأما المقصر فلا يسوغ له أن يدخل نفسه في شيء من ذلك، فإن فعل، هلك قال تعالى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [الإسراء: ٣٦]، وفي حديث أبي داود وغيره من حديث بريدة \"القضاة ثلاثة: اثنان في النار وواحد في الجنة\" (^٢).\nولذا قال ابن المنذر: إنما يكون الأجر للحاكم إذا كان عالمًا بالاجتهاد والسنن، فأما من لم يعلم ذلك فلا يدخل في معنى الحديث -ثم استدل بحديث أبي هريرة - ﵁ - هذا- وإنما يؤجر على اجتهادٍ في طلب الصواب لاعلى الخطأ، ومما يؤيد هذا قوله تعالى:\n_________\n(^١) كذا بالأصل لم يتم الكلام وبعده بياض، وكتب بالهامش: (…) في الأصل الذي كتبت منه [وروي عن أبي] بكر عمرو بن حزم عن أبي هريرة فأخرجه [الترمذي] في الأحكام عن حسين بن مهدي، والنسائي في القصاص [عن إسحاق بن منصور] كلاهما عن عبد الرزاق، عن معمر، عن سفيان الثوري، [عن يحيى بن سعيد] عن أبي بكر به، قال الترمذي: حسن غريب من هذا الوجه، [لا نعرفه من] حديث الثوري إلا من حديث عبد الرزاق، عن معمر (…) عبد الله بن أبي بكر عن أبي سلمة المرسلة. [قلت: انظر الترمذي (١٣٢٦) والنسائي ٨/ ٢٢٤].\n(^٢) رواه أبو داود (٣٥٧٣)، والترمذي (١٣٢٢)، وابن ماجه (٢٣١٥). وصححه الألباني في \"صحيح الجامع\" (٤٤٤٦).","vol":"33","page":134},{"text":"﴿وَدَاوُودَ وَسُلَيْمَانَ﴾ الآية [الأنبياء: ٧٨] (^١).\nقال الحسن: أثنى على سليمان ولم يذم داود (^٢). وذكر أبو التمام المالكي أن مذهب مالك أن الحق في واحد من أقاويل المجتهدين، وليس ذلك في جميع أقاويل المجتهدين (^٣)، وبه قال أكثر الفقهاء (^٤)، وحكى ابن القاسم: أنه (سمع) (^٥) مالكًا عن اختلاف الصحابة، فقال: مخطئ ومصيب وليس الحق في جميع أقاويلهم (^٦).\nوقال أبو بكر بن الطيب: اختلفت الروايات عن أئمة الفتوى في هذا الباب كمالك وأبي حنيفة والشافعي: فأما مالك، فالمروي عنه منعه المهدي من حمله الناس على العمل والفتيا [بما] (^٧) في \"الموطأ\" وقال له: دع الناس يجتهدون، وظاهر هذا إيجابه علي كل مجتهد القول بما يؤديه الاجتهاد إليه، ولو رأى أن الحق في قوله فقط، أو قطع عليه لكان الواجب عليه المشورة على السلطان العمل به، ويبعد أن يعتقد مالك أن كل مجتهد مأمور بالحكم والفتيا باجتهاده، وإن كان مخطئًا في ذلك، وذكر عن أبي حنيفة والشافعي القولين جميعًا (^٨).\n_________\n(^١) انظر: \"المستصفى\" ٣٤٢ - ٣٤٥، \"البحر المحيط\" للزركشي ٨/ ٢٢٩ - ٢٣٢.\n(^٢) رواه البغوي في \"تفسيره\" ٥/ ٣٣٣.\n(^٣) انظر: \"إحكام الفصول\" للباجي (٧٠٧).\n(^٤) انظر: \"أحكام القرآن\" للجصاص ٣/ ٣٣٠ - ٣٣٢، عند تفسيره لقوله تعالى: ﴿وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ﴾، \"الفصول في الأصول\" ٤/ ١٢، ٢٩٢ - ٢٩٥، \"المستصفى\"، ص ٣٤٧ وما بعدها، \"البحر المحيط\" ٨/ ٢٧٦ - ٢٨٠، \"العدة\" ٥/ ١٥٤٠، \"أعلام الموقعين\" ٢/ ١٦١ - ١٦٢.\n(^٥) كذا في الأصل وفي \"شرح ابن بطال\": (سأل) وهو أنسب للسياق.\n(^٦) انظر: \"إحكام الفصول\" ص (٧٠٧).\n(^٧) من \"شرح ابن بطال\".\n(^٨) انظر: \"إحكام الفصول\" ص ٧٠٧ - ٧٠٨.","vol":"33","page":135},{"text":"واحتج من قال أن الحق في واحد بحديث الباب كما سلف، وهو نص علي أن [في] (^١) المجتهدين والحاكمين مخطئًا ومصيبًا، قالوا: والقول بأن كل مجتهد مصيب يؤدي إلى كون الشيء حلالًا حرامًا وواجبًا وندبا، ويلزم الحاكم اعتقاد كونه حلالًا إذا رأى ذلك بعض أهل الاجتهاد وحرامًا إذا رأى ذلك غيره، وأن تكون الزوجة محللة محرمة والمال ملك الإنسان وغير ملك له، إذا اختلف في ذلك أهل الاجتهاد، واحتج من قال: كل مجتهد مصيب، فقالوا: اتفق الكل من الفقهاء علي أن فرض كل عالم الحكم والفتيا بما (أدله) (^٢) الاجتهاد إليه، وما هو الحق عنده وفي غالب ظنه وأنه حرام عليه أن يفتي ويحكم بقول مخالفة، فلو كان في الأقاويل المختلف فيها ما هو خطأ وخلاف دين الله لم يجز أن تجتمع الأمة علي أنه فرض القائل به؛ لأن إجماعها في ذلك إجماع علي خطأ، وقد نهى الله عنه وشرع خلافه.\nولو جاز كون أحدهما مخطئًا؛ لأدى ذلك إلى أن الله أمر أحدهما بإصابة عين الباطل، وفي هذا القول تأدية إلا أن الله أمر بالباطل، وإذا فسد هذا مع كونه مأمورًا بالاجتهاد وجب كونه بفتواه ممتثلًا أمره وطائعا له ومصيبًا عند الله، فثبت أن الحق مع كل واحد منهما بدليل قوله تعالى: ﴿لَا يَأْمُرُ بِالْفَحْشَاءِ﴾ [الأعراف: ٢٨]، ومع قيام الدليل على أن طاعة الباري إنما كانت طاعة لأمره بها، كما أن المعصية كانت معصية لنهيه عنها.\n_________\n(^١) من \"شرح ابن بطال\".\n(^٢) كذا في الأصل وفي \"شرح ابن بطال\": (أداه).","vol":"33","page":136},{"text":"وقد أجاب الشافعي عن هذا الحديث في \"الرسالة\" فقال: لو كان في الاجتهاد خطأ وصواب في الحقيقة لم يجز أن يثاب على أحدهما أكثر مما يثاب على الآخرة لأن الثواب لا يجوز فيما لا يسوغ ولا في الخطأ الموضوع إثمه عنا (^١).\nوقال ابن الطيب: هذا الخبر يدل علي أن كل مجتهد [مصيب أولى وأقرب؛ لأن المخطئ لحكم الله والحاكم بغيره مع الأمر له به لا يجوز أن] (^٢) يكون مأجورًا على الحكم بالخطأ بل أقصى حالاته أن يكون إثمه موضوعًا عنه، فأما أن يكون بمخالفة حكم الله تعالى مأجورًا فإنه باطل باتفاق، والشارع قد جعله مأجورًا، فدل ذلك علي أن هذا ليس بخطأ في شيء وجب عليه ولزمه الحكم به (^٣).\nويحتمل أن يكون معناه: إذا اجتهد في الحكم والطلب للنص فأصابه وحكم بموجبه فله أجران: أحدهما: على البحث والطلب، والآخر: على الحكم بموجبه، وأراد بقوله: \"إن حكم فأخطأ\". أي: أخطأ الخبر بأن لم يبلغه مع الاجتهاد في طلبه ثم حكم باجتهاده المخالف لحكم النص كان مخطئًا للنص ومصيب لا محالة في الحكم؛ لأن الحكم بالاجتهاد عند ذلك فهو فرضه.\nولهذا كان يقول عمر - ﵁ - عندما كان يبلغه الخبر: لولا هذا لقضينا فيه برأينا ولم يقل (له) (^٤) أحد الصحابة: فلو قضيت فيه برأيك لو لم يبلغك الخبر لكنت بذلك عاصيًا، وَلمَ أردت أن تقضي بالرأي وهذا\n_________\n(^١) \"الرساله\" ص ٤٩٦.\n(^٢) ليست بالأصل، وأثبتناها من \"شرح ابن بطال\" ١٠/ ٣٨٣ لتكملة السياق.\n(^٣) السابق.\n(^٤) في الأصل: (به) والتصويب من \"شرح ابن بطال\".","vol":"33","page":137},{"text":"الخبر كان موجودًا.\nفدل إمساك الكل عن ذلك أن فرض الحاكم والمجتهد الحكم والفتيا برأيه، وإن خالف موجب الخبر، فإذا بلغه تغير عند ذلك فرضه ولزمه الحكم بموجبه. ولا نقول: إن كل مجتهد مصيب إلا في الفروع ومسائل الاجتهاد التي يجوز للعامي فيها التقليد، فأما القول بوجوب الصلوات الخمس والصيام والحج وكل فرض ثبت العمل به بالتواتر والاتفاق فأصل من أصول الدين يحرم خلافه كالتوحيد والنبوة وما يتصل بها (^١).\n_________\n(^١) بلفظه من \"شرح ابن بطال\" ١٠/ ٣٨١ - ٣٨٤.","vol":"33","page":138},{"text":"<span data-type='title' id=toc-4315>٢٢ - باب الْحُجَّةِ عَلَى مَنْ قَالَ: إِنَّ أَحْكَامَ النَّبِيِّ - ﷺ - كَانَتْ ظَاهِرَةً. وَمَا كَانَ يَغِيبُ بَعْضُهُمْ مِنْ مَشَاهِدِ النَّبِيِّ - ﷺ - وَأُمُورِ الإِسْلَامِ</span>\n٧٣٥٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنِ ابْنِ جُرَيْجٍ، حَدَّثَنِي عَطَاءٌ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: اسْتَأْذَنَ أَبُو مُوسَى على عُمَرَ، فَكَأَنَّهُ وَجَدَهُ مَشْغُولًا فَرَجَعَ، فَقَالَ عُمَرُ: أَلَمْ أَسْمَعْ صَوْتَ عَبْدِ اللهِ بْنِ قَيْسٍ؟ ائْذَنُوا لَهُ. فَدُعِيَ لَهُ فَقَالَ: مَا حَمَلَكَ عَلَى مَا صَنَعْتَ؟ فَقَالَ: إِنَّا كُنَّا نُؤْمَرُ بِهَذَا. قَالَ: فَأْتِنِي علَى هَذَا بِبَيِّنَةٍ أَوْ لأَفْعَلَنَّ بِكَ. فَانْطَلَقَ إِلَى مَجْلِسٍ مِنَ الأَنْصَارِ فَقَالُوا: لَا يَشْهَدُ إِلاَّ أَصَاغِرُنَا. فَقَامَ: أَبُو سَعِيدٍ الخُدْرِىُّ فَقَالَ قَدْ كُنَّا نُؤْمَرُ بِهَذَا. فَقَالَ عُمَرُ: خَفِىَ عَلَيَّ هَذَا مِنْ أَمْرِ النَّبِيِّ - ﷺ -! أَلْهَانِي الصَّفْقُ بِالأَسْوَاقِ. [انظر: ٢٠٦٢ - مسلم: ٢١٥٣ - فتح ١٣/ ٣٢٠].\n\n٧٣٥٤ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ: حَدَّثَنِي الزُّهْرِيُّ أَنَّهُ سَمِعَهُ مِنَ الأَعْرَجِ يَقُولُ: أَخْبَرَنِي أَبُو هُرَيْرَةَ قَالَ: إِنَّكُمْ تَزْعُمُونَ أَنَّ أَبَا هُرَيْرَةَ يُكْثِرُ الْحَدِيثَ عَلَى رَسُولِ اللهِ - ﷺ -، وَاللهُ المَوْعِدُ، إِنِّي كُنْتُ امْرَأً مِسْكِينًا أَلْزَمُ رَسُولَ اللهِ - ﷺ - عَلَى مِلْءِ بَطْنِي، وَكَانَ الْمُهَاجِرُونَ يَشْغَلُهُمُ الصَّفْقُ بِالأَسْوَاقِ، وَكَانَتِ الأَنْصَارُ يَشْغَلُهُمُ الْقِيَامُ عَلَى أَمْوَالِهِمْ، فَشَهِدْتُ مِنْ رَسُولِ اللهِ - ﷺ - ذَاتَ يَوْمٍ وَقَالَ: «مَنْ يَبْسُطْ رِدَاءَهُ حَتَّى أَقْضِيَ مَقَالَتِي ثُمَّ يَقْبِضْهُ، فَلَنْ يَنْسَى شَيْئًا سَمِعَهُ مِنِّي». فَبَسَطْتُ بُرْدَةً كَانَتْ عَلَيَّ، فَوَالَّذِى بَعَثَهُ بِالْحَقِّ مَا نَسِيتُ شَيْئًا سَمِعْتُهُ مِنْهُ. [انظر: ١١٨ - مسلم: ٢٤٩٢ - فتح ١٣/ ٣٢١].\nذكر فيه حديث اسْتَئْذَان أَبي مُوسَي عَلَى عُمَرَ، وطلب عمر - ﵁ - من يشهد له فجاء أبوسعيد - ﵁ -.\nوحديث أبي هريرة - ﵁ -: كُنْتُ أَلْزَمُ رَسُولَ اللهِ - ﷺ - عَلَى مِلْءِ بَطْنِي، وَكَانَ المُهَاجِرُونَ يَشْغَلُهُمُ الصَّفْقُ بِالأَسْوَاقِ.","vol":"33","page":139},{"text":"الشرح:\nهذا الباب يرد على الرافضة وقوم من الخوارج زعموا أن أحكامه - ﵇ - وسننه منقولة عنه نقل تواتر، وأنه لا سبيل إلى العمل بما لم ينقل نقل تواتر، وقولهم في غاية الجهل بالسنن وطرقها فقد صحت الآثار أن الصحابة أخذ بعضهم السنن من بعض، ورجع بعضهم إلى ما رواه غيره عن رسول الله - ﷺ -، وانعقد الإجماع على القول بالعمل بأخبار الآحاد (^١)، وبطل قول من خرج عن ذلك من أهل البدع (^٢)، هذا الصديق علي مكانته وسبقه لم يعلم النص في الجدة حتى أخبره محمد بن مسلمة والمغيرة بالنص فيها، فرجع إليه (^٣).\nوأخذ الفاروق بما رواه عبد الرحمن بن عوف في حديث الوباء فرجع إليه (^٤)، وكذلك أخذ أيضًا بما رواه أبو موسى - ﵁ - من دية\n_________\n(^١) قال الغزالي في \"المستصفى\" ص ١١٨: هو رأي جماهير من سلف الأمة عن الصحابة والتابعين، والفقهاء والمتكلمين.\nونقل البعلي في \"مختصر الروضة\" ص ١٠٢، عن أبي الخطاب، قال: العقل يقتضي قبول خبر الواحد؛ لأمور ثلاثة:\nأحدها: أنَّا لو قصرنا على العمل على القطع، تعطلت الأحكام لندرة القواطع، وقلة مدارك اليقين. الثاني: أن النبي - ﷺ - مبعوث إلى الأمة كافة، ولا يمكنه مشافهة الجميع، ولا إبلاغهم بالتواتر. الثالث: أنَّا إذا ظننا صدق الراوي، ترجح وجود أمر الشارع والاحتياط العمل بالراجح.\nوانظر: \"التمهيد\" ٣/ ٤٤، ٧٨، ٨٣ وما بعدها، \"شرح الكوكب المنير\" ٢/ ٣٤٨.\n(^٢) انظر: \"المعتمد\" ٢/ ١٠٦، \"الأحكام\" ١/ ٩٤.\n(^٣) رواه أبوداود (٢٨٩٤)، والترمذي (٢١٠٠)، (٢١٠١)، وابن ماجه (٢٧٢٤) وقال الترمذي: هذا حديث حسن صحيح، وضعفه الألباني في \"الإرواء\" (١٦٨٠).\n(^٤) سبق برقم (٥٧٢٩) كتاب: الطب، باب: ما يذكر في الطاعون، ورواه مسلم (٢٢١٩) كتاب: السلام، باب: الطاعون والطيرة.","vol":"33","page":140},{"text":"الأصابع فرجع إليه (^١)، وبما رواه المغيرة ومحمد بن مسلمة في دية الجنين (^٢)، ورجع عمر إلي أبي موسى وأبي سعيد - ﵄ - في الاستئذان، وهو حديث الباب، وابن عمر سمع عن رافع بن خديج النهي عن المخابرة ورجع إليه (^٣)، والصحابة ترجع إلا قول عائشة - ﵂ -: \"إذا التقى الختانان فقد وجب الغسل\" (^٤) وفي أنه - ﵇ - كان يصبح جنبًا من جماع غير احتلام ثم يصوم (^٥)، وأبو موسى رجع إلي قول ابن مسعود في ابنةٍ وابنة ابن وأختٍ (^٦) وهذا الباب\nلا ينحصر لبعده أن يستقصى.\nفصل:\nقول البخاري في الترجمة (كانت ظاهرة) قيل: أي يعلمها أكثر الناس. وفيه نظر فإن الفاروق علي مكانه قد خفيت عليه أشياء من أحكامه ومن قوله كما سلف.\nفصل:\nقوله: (استأذن أبو موسي علي عمر) - ﵄ - جاء ثلاثًا كما سلف في بابه، وقيل: إنما رد التحديد بالثلاث؛ لأن أصل الاستئذان\n_________\n(^١) روى الثوري في \"جامعه، عن سعيد بن المسيب أن عمر وجد في كتاب الديات لعمرو بن حزم في كل أصبع عشر، فرجع إليه. انظر \"الفتح\" ١٢/ ٢٢٦.\n(^٢) سبق برقم (٦٩٠٥، ٦٩٠٦) كتابك الديات، ياب: جنين المرأة، ورواه مسلم (١٦٨٣) كتاب: القسامة، باب: دية الجنين.\n(^٣) رواه مسلم (١٥٤٧) كتاب: البيوع، باب: كراء الأرض، وأبو داود (٣٣٩٤) وقد سبق بنحوه (٢٣٤٦) كتاب: المزارعة، باب. كراء الأرض.\n(^٤) رواه مسلم (٣٤٩) كتاب: الحيض، باب: نسخ الماء من الماء.\n(^٥) رواه مسلم (١١٠٩) كتاب: الصيام، باب: صحة صوم من طلع عليه الفجر وهو جنب.\n(^٦) سبق برقم (٦٧٣٦) كتاب: الفرائض، باب: ميراث ابنة ابن مع ابنه.","vol":"33","page":141},{"text":"في القرآن، وطلبه البينة كان استظهارًا إذا أمكنه ذلك في خبر الواحد، وقد قضى به عمر - ﵁ - في غير ما قضية.\nوقوله: (ألهاني الصفق بالأسواق) لأنه كان يأتي السوق لطلب الكفاف وما يقوى به على الجهاد وغيره ليس للتفاخر والتكاثر، و(الصفق) هو: ضرب الكف بالكف عند التبايع، والصفقة: السلعة التي يتصافقان عليها بالأكف.\nفرع:\nاستأذن ثلاتا وظن أنهم لم يسمعوه؟ وكره ابن نافع الزيادة عليه وقال: نتبع الحديث ونأخذ به. وقال عيسي: يزيد.\nفرع:\nلفظ الاستئذان: السلام عليكم أأدخل كما سلف.\nفصل:\nوقوله في حديث أبي هريرة - ﵁ -: (\"من يبسط رداءه حتى أقضي مقالتي ثم يقبضه فلن ينسي شيئًا سمعه مني\") فبسطت بردة كانت علي، فوالذي بعثه بالحق ما نسيت شيئًا سمعته منه) قال ابن التين: وقع عند الشيخ (ينس) بغير ألف، ولأبي ذر (فلم ينس) يجزم بـ (لم) وهو أظهر، وقد ذكر القزاز في \"جامعه\"، حكي بعض البصريين أن من العرب من يجزم بـ (لن) كـ (لم) وما وجدت شاهدًا، وظاهر حديث أبي هريرة - ﵁ - أنه لم ينس شيئًا من مقالته تلك ولا مما بعدها، وفي غير هذا الموضع أنه ما نسي من مقالته تلك شيئًا.","vol":"33","page":142},{"text":"<span data-type='title' id=toc-4316>٢٣ - باب مَنْ رَأَى تَرْكَ النَّكِيرِ مِنَ النَّبِيِّ - ﷺ - حُجَّةً لَا مِنْ غَيْرِ الرَّسُولِ</span>\n٧٣٥٥ - حَدَّثَنَا حَمَّادُ بْنُ حُمَيْدٍ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ قَالَ: رَأَيْتُ جَابِرَ بْنَ عَبْدِ اللهِ يَحْلِفُ بِاللهِ أَنَّ ابْنَ الصَّائِدِ الدَّجَّالُ، قُلْتُ: تَحْلِفُ بِاللهِ؟ قَالَ: إِنِّي سَمِعْتُ عُمَرَ يَحْلِفُ عَلَى ذَلِكَ عِنْدَ النَّبِيِّ - ﷺ -، فَلَمْ يُنْكِرْهُ النَّبِيُّ - ﷺ -. [مسلم: ٢٩٢٩ - فتح ١٣/ ٣٢٣].\nذكر فيه حديثًا واحدًا: حَدَّثنَا حَمَّادُ بْنُ حُمَيْدٍ -ولم يثبت بأكثر من هذا، وليس له في البخاري سوي هذا الحديث وانفرد به وقال فيه صاحب لنا حدثنا هذا الحديث: وكان عبيد الله بن معاذ في الأحياء حينئذ- ثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ، ثَنَا أَبِي، ثَنَا شُعْبَةُ، عَنْ سَعْد بْنِ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ المُنْكَدِرِ قَالَ: رَأَيْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - يَحْلِفُ باللهِ أَنَّ ابن صياد الدجَّالُ، قُلْتُ: تَحْلِفُ باللهِ؟ قَالَ: إِنِّي سَمِعْتُ عُمَر - ﵁ - يَحْلِفُ عَلَى ذَلِكَ عِنْدَ النَّبِيِّ - ﷺ -، فَلَمْ يُنْكِرْهُ.\nالشرح:\nترك النكير من الشارع حجة وسنة يلزم أمته العمل بها لا خلاف بين العلماء في ذلك (^١)؛ لأنه - ﵇ - لا يجوز أن يري أحدًا من أمته يقول قولًا أو يفعل فعلًا محظورًا، فيقره عليه؛ لأن الله تعالى فرض عليه النهي عن المنكر، وإذا كان ذلك عُلم أنه لا يرى أحدًا عمل شيئًا فيقره عليه إلا وهو مباح له، وثبت أن إقراره عمر - ﵁ - على حلفه المذكور إثبات أنه الدجال، وكذلك فهم جابر من يمين عمر - ﵄ -.\n_________\n(^١) انظر: \"التقرير والتحبير\" ٣/ ٣٠٠.","vol":"33","page":143},{"text":"فإن اعترض بما روي من قول عمر - ﵁ - لرسول ال - ﷺ -: دعني أضرب عنقه. فقال: \"إن يكن هو فلن تسلط عليه، وإن لم يكن فلا خير لك في قتله\" (^١). فهلذا يدل علي شكه - ﵇ - فيه وترك القطع عليه أنه الدجال.\nففيه جوابان: أحدهما: أنه يمكن أن يكون هذا الشك فيه كان متقدما ليمين عمر أنه الدجال ثم أعلمه الله أنه الدجال [فلذلك ترك إنكار يمينه عليه] (^٢) لتيقنه بصحة ما حلف عليه.\nثانيها: أن الكلام وإن خرج مخرج الشك فقد يجوز أن يراد به التيقن والقطع كقوله: ﴿لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ﴾ [الزمر: ٦٥]، وقد علم تعالى أن ذلك لا يقع منه، فإنما خرج هذا منه - ﵇ - على المتعارف عند العرب في تخاطبها كقول الشاعر:\nأيا ظبية الوعساء بين جلاجل … وبين النقا أَأَنت أَمْ أُم سالم\nفأخرج كلامه مخرج الشك لطفًا منه بعمر - ﵁ - في صرفه عن عزمه على قتله، وقد ذكر عبد الرزاق [عن معمر] (^٣) عن الزهري عن سالم، عن أبيه قال: لقيت ابن صياد يومًا ومعه رجل من اليهود فإذا عينه قد طفيت وهي خارجة مثل عين الجمل فلما رأيتها قلت: أنشدك الله يا ابن صياد متي طفيت عينك؟ قال: لا أدري والرحم. قال: كذبت لا تدري وهي في رأسك؟! قال: فمسحها ونخر ثلاثا، فزعمت اليهود أني ضربت بيدي على صدره وقلت له: اخسأ فلن تعدو قدرك، فذكرت ذلك لحفصة فقالت: اجتنب هذا الرجل فإنما نتحدث أن\n_________\n(^١) سبق برقم (١٣٥٤) كتاب: الجنائز، باب: إذا أسلم الصبي فمات …\n(^٢) ليست بالأصل، والمثبت من \"شرح ابن بطال\"١٠/ ٣٨٦، ولا يستقيم السياق بدونها.\n(^٣) ساقطة من الأصل، وأثبتناها من \"المصنف\".","vol":"33","page":144},{"text":"الدجال يخرج عند غضبه يغضبها (^١).\nفإن قلت: هذا كله يدل على الشك [في أمره.\nقيل: إن وقع الشك] (^٢) في أنه الدجال الذي يقتله المسيح، فلم يقع الشك في أنه أحد الدجالين الذين أنذر بهم الشارع من قوله: \"إن بين يدي الساعة دجالين كذابين أزيد (^٣) من ثلاثين\" (^٤)، فلذلك لم ينكر علي عمر - ﵁ - يمينه؛ لأن الصحابة قد اختلفوا في مسائل منهم من أنكر علي مخالفه قوله، ومنهم من سكت عن إنكار ما خالف اجتهاده مذهبه، فلم يكن سكوت من سكت رضا بقول مخالفه، إذ قد يجوز أن يكون الساكت لم يتبين له وجه الصواب في المسألة وأخرها إلى وقت آخر ينظر فيها، وقد يجوز أن يكون سكوته؛ ليبين خلافها في وقت آخر إذا كان كذلك أصلح في المسألة.\nفإن اعترض بأن سكوت البكر حجة عليها.\nقيل: ليس هذا بمفسد لما تقدم؛ لأن من شرط كون سكوتها حجة تقديم الإعلام لها بذلك فسكوتها بعد الإعلام أنه لازم لها رضا منها وإقرارًا.\n_________\n(^١) \"مصنف عبد الرزاق\" ١١/ ٣٩٦ (٢٠٨٣٢) وفيه اختصار.\n(^٢) ما بين المعقوفتين ليس بالأصل، وهو مثبت من \"شرح ابن بطال\" ١٠/ ٣٨٧ وبه يستقيم السياق.\n(^٣) علق في هامش الأصل بقوله: كذا أحفظه (قريب).\n(^٤) تقدم بنحوه (٣٦٠٩) كتاب، المناقب، باب: علامات النبوة في الإسلام، ورواه مسلم (١٥٧) بعد حديث (٢٩٢٣) كتاب: الفتن، باب: لا تقوم الساعة حتى يمر الرجل بقبر الرجل.","vol":"33","page":145},{"text":"وقال ابن التين: لعل هذا في الأشياء التي لا يعرف الساكت أن قوله في هذا باطل؛ لأنه في مهلة النظر. وقيل: إذا قيل لصاحب قول وانتشر ولم يخالف فيه أنه كالإجماع، وقيل: إذا قال الصاحب قولًا لا يحفظ فيه عن مثله خلافه وجب القول به، والأول أقوى سببًا، وهذا إذا لم تتبين الحجة في كلامه ولا يخالف نصًّا، وأبى هذا آخرون وقالوا: إنما إجماعهم أن يقول النفر الكثير القول ويظهر وينتشر ولا نعلم أحدًا خالفهم.","vol":"33","page":146},{"text":"<span data-type='title' id=toc-4317>٢٤ - باب الأَحْكَامِ الَّتِي تُعْرَفُ بِالدَّلَائِلِ، وَكَيْفَ مَعْنَى الدِّلَالَةِ وَتَفْسِيرِهَا</span>؟\nوَقَدْ أَخْبَرَ النَّبِيُّ - ﷺ - أَمْرَ الخَيْلِ وَغَيْرِهَا، ثُمَّ سُئِلَ عَنِ الحُمُرِ فَدَلَّهُمْ عَلَى قَوْلِهِ: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ [الزلزلة: ٧]. وَسُئِلَ النَّبِيُّ - ﷺ - عَنِ الضَّبِّ فَقَالَ: «لَا آكُلُهُ وَلَا أُحَرِّمُهُ». وَأُكِلَ عَلَى مَائِدَةِ النَّبِيِّ - ﷺ - الضَّبُّ، فَاسْتَدَلَّ ابْنُ عَبَّاسٍ بِأَنَّهُ لَيْسَ بِحَرَامٍ.\n\n٧٣٥٦ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «الخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الذِي لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ، فَأَطَالَ فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا\nأَصَابَتْ فِي طِيَلِهَا ذَلِكَ المَرْجِ وَالرَّوْضَةِ كَانَ لَهُ حَسَنَاتٍ، وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأَرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ كَانَ ذَلِكَ حَسَنَاتٍ لَهُ، وَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَتَعَفُّفًا وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا، فَهْيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً، فَهِيَ عَلَى ذَلِكَ وِزْرٌ». وَسُئِلَ رَسُولُ اللهِ - ﷺ - عَنِ الحُمُرِ، قَالَ: مَا أَنْزَلَ اللهُ عَلَيَّ فِيهَا إِلاَّ هَذِهِ الآيَةَ الْفَاذَّةَ الْجَامِعَةَ ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾. [الزلزلة: ٧ - ٨] [انظر: ٢٣٧١ - مسلم: ٩٨٧ - فتح ١٣/ ٣٢٩].\n\n٧٣٥٧ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ مَنْصُورِ بْنِ صَفِيَّةَ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ أَنَّ امْرَأَةً سَأَلَتِ النَّبِيَّ - ﷺ -.\nحَدَّثَنَا مُحَمَّدٌ -هُوَ ابْنُ عُقْبَةَ- حَدَّثَنَا الفُضَيْلُ بْنُ سُلَيْمَانَ النُّمَيْرِيُّ البَصْرِيُّ، حَدَّثَنَا مَنْصُورُ بْنُ عَبْدِ الرَّحْمَنِ بْنُ شَيْبَةَ، حَدَّثَتْنِي أُمِّي، عَنْ عَائِشَةَ - ﵂ - أَنَّ امْرَأَةً سَأَلَتِ النَّبِيَّ - ﷺ - عَنِ الحَيْضِ كَيْفَ تَغْتَسِلُ مِنْهُ؟ قَالَ: «تَأْخُذِينَ فِرْصَةً مُمَسَّكَةً","vol":"33","page":147},{"text":"فَتَوَضَّئِينَ بِهَا». قَالَتْ: كَيْفَ أَتَوَضَّأُ بِهَا يَا رَسُولَ اللهِ؟ قَالَ النَّبِيُّ - ﷺ -: «تَوَضَّئِي». قَالَتْ: كَيْفَ أَتَوَضَّأُ بِهَا يَا رَسُولَ اللهِ؟ قَالَ النَّبِيُّ - ﷺ -: «تَوَضَّئِينَ بِهَا». قَالَتْ عَائِشَةُ: فَعَرَفْتُ الذِي يُرِيدُ رَسُولُ اللهِ - ﷺ -، فَجَذَبْتُهَا إِلَيَّ فَعَلَّمْتُهَا [انظر: ٣١٤ - مسلم: ٣٣٢ - فتح ١٣/ ٣٣٠].\n\n٧٣٥٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ أَنَّ أُمَّ حُفَيْدٍ بِنْتَ الحَارِثِ بْنِ حَزْنٍ أَهْدَتْ إِلَى النَّبِيِّ - ﷺ - سَمْنًا وَأَقِطًا وَأَضُبًّا، فَدَعَا بِهِنَّ النَّبِيُّ - ﷺ - فَأُكِلْنَ عَلَى مَائِدَتِهِ، فَتَرَكَهُنَّ النَّبِيُّ - ﷺ - كَالْمُتَقَذِّرِ لَهُ، وَلَوْ كُنَّ حَرَامًا مَا أُكِلْنَ عَلَى مَائِدَتِهِ، وَلَا أَمَرَ بِأَكْلِهِنَّ. [انظر: ٢٥٧٥ - مسلم: ١٩٤٧ - فتح ١٣/ ٣٣٠]\n\n٧٣٥٩ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عَطَاءُ بْنُ أَبِي رَبَاحٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «مَنْ أَكَلَ ثُومًا أَوْ بَصَلًا فَلْيَعْتَزِلْنَا -أَوْ لِيَعْتَزِلْ مَسْجِدَنَا-، وَلْيَقْعُدْ فِي بَيْتِهِ». وَإِنَّهُ أُتِيَ بِبَدْرٍ -قَالَ ابْنُ وَهْبٍ: يَعْنِي طَبَقًا- فِيهِ خَضِرَاتٌ مِنْ بُقُولٍ، فَوَجَدَ لَهَا رِيحًا فَسَأَلَ عَنْهَا - أُخْبِرَ بِمَا فِيهَا مِنَ الْبُقُولِ، فَقَالَ: \"قَرِّبُوهَا\" فَقَرَّبُوهَا إِلَى بَعْضِ أَصْحَابِهِ كَانَ مَعَهُ، فَلَمَّا رَآهُ كَرِهَ أَكْلَهَا قَالَ: «كُلْ، فَإِنِّي أُنَاجِي مَنْ لَا تُنَاجِي». وَقَالَ ابْنُ عُفَيْرٍ، عَنِ ابْنِ وَهْبٍ: بِقِدْرٍ فِيهِ خَضِرَاتٌ. وَلَمْ يَذْكُرِ اللَّيْثُ وَأَبُو صَفْوَانَ عَنْ يُونُسَ قِصَّةَ القِدْرِ، فَلَا أَدْرِي هُوَ مِنْ قَوْلِ الزُّهْرِيِّ أَوْ فِي الحَدِيثِ. [انظر: ٨٥٤ - مسلم: ٥٦٤ - فتح ١٣/ ٣٣٠]\n\n٧٣٦٠ - حَدَّثَنِي عُبَيْدُ اللهِ بْنُ سَعْدِ بْنِ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي وَعَمِّى قَالَا: حَدَّثَنَا أَبِي عَنْ أَبِيهِ، أَخْبَرَنِي مُحَمَّدُ بْنُ جُبَيْرٍ، أَنَّ أَبَاهُ جُبَيْرَ بْنَ مُطْعِمٍ أَخْبَرَهُ أَنَّ امْرَأَةً أَتَتْ رَسُولَ اللهِ - ﷺ - فَكَلَّمَتْهُ فِي شَيْءٍ، فَأَمَرَهَا بِأَمْرٍ، فَقَالَتْ: أَرَأَيْتَ يَا رَسُولَ اللهِ إِنْ لَمْ أَجِدْكَ؟ قَالَ: «إِنْ لَمْ تَجِدِينِي فَأْتِى أَبَا بَكْرٍ». زَادَ الْحُمَيْدِيُّ، عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ: كَأَنَّهَا تَعْنِي المَوْتَ. [انظر: ٣٦٥٩ - مسلم: ٢٣٨٦ - فتح ١٣/ ٣٣٠]\nثم ساق فيه حديث أَبِي هُرَيْرَةَ - ﵁ -: \"الخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ .. \"","vol":"33","page":148},{"text":"الحديث بطوله سلف.\nوحديث عائشة - ﵂ - في الفِرْصَة.\nوحديث ابن عباس - ﵄ - في الضب.\nوحديث جابر - ﵁ -: \"مَنْ أَكَلَ ثُومًا .. \". الحديث، وفيه: وَإِنَّهُ أُتِيَ بِبَدْرٍ، عَنِ ابن وَهْبٍ: بِقِدْرٍ، وَلَمْ يَذْكُرِ اللَّيْثُ وَأَبُو صَفْوَانَ عَنْ يُونُسَ قِصَّةَ القِدْرِ، فَلَا أَدْرِي هُوَ مِنْ قَوْلِ الزُّهْرِيِّ أَوْ فِي الحَدِيثِ.\nوحديث جبير بن مطعم - ﵁ - فَإِنْ لَمْ تَجِدِينِي فَأْتِي أَبَا بَكْرٍ\". زَادَ لنا الحُمَيْدِيُّ، عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ: كَأَنَّهَا تَعْنِي المَوْتَ. وقد سلف كل ذلك.\nالشرح:\n(الدلالة) بفتح الدال وكسرها، وفي لغة ثالثة: دلولة، قال أبو عمر الزاهد: دلالة بين الدلائل. وفي سند عائشة - ﵂ - منصور بن عبد الرحمن بن شيبة، وهو نسبة إلى جده لأمه صفية بنت شيبة بن عثمان بن أبي طلحة عبد الله بن عبد العزي بن عثمان أخي عبد مناف (^١)، جد مصعب الخير بن عمير بن هاشم بن عبد مناف ابني عبد الدار بن قصي، ومنصور بن عبد الرحمن بن طلحة بن الحارث بن طلحة بن أبي طلحة الحجبيّ المكي (^٢). قُتل جداه الحارث وطلحة كافرين يوم أحد وقتل معهما يومئذٍ شافع والجلاس وكلاب بنو طلحة وعمهم أيضًا أبو شيبة، يعرف بالأوقص. وهم أهل اللواء (^٣).\n_________\n(^١) في الأصل: مناة.\n(^٢) انظر ترجمته في \"التاريخ الكبير\" ٧/ ٣٤٤ (١٤٨٧)، و\"الجرح والتعديل\" ٨/ ١٧٤ (٧٧١)، \"تهذيب الكمال\" ٢٨/ ٥٣٨ (٦١٩٧).\n(^٣) انظر: \"سيرة ابن هشام\" ٣/ ٨١","vol":"33","page":149},{"text":"وكان كلما حمله منهم إنسان قتل، فقال فيهم كعب بن مالك يخاطب أهل مكة:\nأبلغ قريشًا وخيُر القول أصدقه … والصدق عند ذوي الألباب مقبولُ\nأن قد قَتلنا بقتلانا سراتكم … أهل اللواء ففيما يكره القيلُ (^١)\nوكان بنو أبي طلحة من أشراف مكة وإليهم كان اللواء والحجابة أي: حجابة البيت.\nو(أبو صفوان) اسمه عبد الله بن سعيد بن عبد الملك بن مروان.\nوحديث جبير أخرجه عن عبيد الله بن سعد بن إبراهيم: ثنا أبي وعمي قالا: ثنا أبي، عن أبيه، عن محمد بن جبير، عن أبيه. وعبيد الله هذا هو أبو الفضل عبيد الله بن سعد بن إبراهيم بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف، مات ببغداد سنة ستين ومائتين، من أفراده (^٢). وعمه يعقوب بن إبراهيم أبو يوسف، مات بفم الصلح قرية علي دجلة واسط في شوال سنة ثمان ومائتين، وهو أصغر من أخيه سعد بن إبراهيم، انفرد به البخاري مقرونًا، واتفقا على أخيه، وسعد قضى بواسط (^٣).\nفصل:\nوهذا كله بيِّن في جواز القياس والاستدلال، وموضع الاستدلال علي أن في الحمر أجرًا قوله تعالى: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ [الزلزله: ٨].\n_________\n(^١) انظر: \"اسيرة ابن هشام\" ٣/ ١١٧.\n(^٢) انظر: \"الجرح والتعديل\" ٥/ ٣١٧ (١٥٠٩)، \"تهذيب الكمال\" ١٩/ ٤٦ (٣٦٣٧).\n(^٣) انظر: \"التاريخ الكبير\" للبخاري ٨/ ٣٩٦ (٣٤٥٩)، \"الجرح والتعديل\" ٩/ ٢٠٢ (٨٤٣)، \"تهذيب الكمال\" ٣٢/ ٣٠٨ (٧٠٨٢).","vol":"33","page":150},{"text":"فحمل - ﵇ - الآية علي عمومها استدلالًا بها، وأما استدلال ابن عباس - ﵄ - بأن الضب حلال بأكله على مائدته - ﵇ - بحضرته ولم ينكره، ولا منع منه بقوله: \"ولا أحرمه\". فيحتمل أن يكون استدلالًا أيضًا لاحتمال قوله: \"ولا أحرمه\" الندب إلى ترك أكله فلما أكل بحضرته استدل ابن عباس بذلك علي أنه لم يحرمه ولا ندب إلا تركه فيكون نصًّا في تحليله.\nوأما حديث الحائض فهو استدلال صحيح؛ لأن السائلة لم تفهم غرضه حين أعرض عن ذكر موضع الأذى والدم، ولم تدر أن التتبع لأثر الدم بالخرقة يسما وضوءًا، ففهمت ذلك عائشة - ﵂ - من إعراضه، فهو استدلال صحيح.\nوأما حديث جابر - ﵁ - في الثوم والبصل فهو نص منه على جواز أكلهما بقوله: \"كل فإني أناجي من لا تناجي\".\nوأما حديث المرأة فهو استدلال صحيح، استدل الشارع بظاهر قولها: (فإن لم أجدك) أنها أرادت الموت، فأمرها بإتيان الصديق، فإن قلت: فليس في ظاهر قولها دلالة على الموت، قيل له: قد يمكن أنه اقترن بسؤالها (إن لم أجدك) حالة من الأحوال، وإن لم يمكن نقلها دلته على مرادها، فوكلها إلى الصديق، وفي هذا دليل على استخلافه، وقد أمر الله عباده بالاستدلال والاستنباط من نصوص الكتاب والسنة، وفرض ذلك على العلماء القائمين به.\nفصل:\nقوله في حديث أبي هريرة - ﵁ -: (\"فما أصابت في طيلها\"). قال الأخفش: الطول والطيل سواء، منتهى أمد رسن من الدابة وهو","vol":"33","page":151},{"text":"الحبل الذي تطول به الدابة فترعى فيه، وقال ابن السكيت: لا يقال إلا بالواو (^١). والمرج: الموضع الذي ترعى فيه الدواب، وقال ابن مُزَين: المرج المهمل في السرح المخلا فيه، والروضة ما في طيلة ذلك.\nومعنى استنت: أفلتت فمرحت تجري شرفًا أو شرفين، وفي \"الصحاح\": استن الفرس قمص (^٢)، وقيل: جري، وقال أبو عبيد: هو أن يجري وليس عليه فارس، والشرف ما يعلو من الأرض، وقيل: هو الطلق فكأنه يقول: جرت طلقًا أو طلقين.\nوقوله: (\"ورجل ربطها تغنيًا وتعففًا\"). قال ابن قانع: أي يستغني بها عما في أيدي الناس ويتعفف عن الافتقار إليهم بما يعمل عليها ويكسبه على ظهرها.\nوقوله: (\"ولم ينس حق الله في رقابها ولا ظهورها\"). يعني: لا ينسى التصدق ببعض كسبه عليها لله تعالى، وقال عيسى: الرقاب الحملان، والظهور يُنزيها بلا أجرة، واعتمد علي هذا أصحاب أبي حنيفة في إيجاب الزكاة في الخيل (^٣)، وقالوا: تجب في إناثها في كل واحدة دينار، وإن سافر بها خرج ربع عشر قيمتها ولا يعتبر النصاب فيها، وتأول أصحاب مالك الحديث على ما سلف (^٤)، وحجة الجمهور الحديث السالف في موضعه: \"ليس على المسلم في عبده ولا فرسه صدقة\" (^٥). واسم الفرس يقع على الذكر والأنثى.\n_________\n(^١) \"إصلاح المنطق\" ص ١٧٠.\n(^٢) \"الصحاح\" ٥/ ٢١٤٠، مادة (سنن).\n(^٣) انظر: \"شرح معاني الآثار\" ٢/ ٢٦.\n(^٤) انظر: \"الاستذكار\" ١٤/ ١٨.\n(^٥) سبق برقم (١٤٦٤) كتاب: الزكاة، باب: ليس على المسلم في عبده صدقة.","vol":"33","page":152},{"text":"وقوله: (\"ما أنزل علي فيها إلا هذه الآية الفادة الجامعة ﴿وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ﴾ \") إلى آخره أي: من أحسن إليها رأى إحسانه في الآخرة، ومن أساء إليها وكلفها فوق طاقتها رأى إساءته في الآخرة، والله تعالى يغفر لمن يشاء ويعذب من يشاء، ومعنى جامعة: جمعت أعمال البر كلها دقيقها وجليلها، وكذلك أعمال المعاصي، ومعنى: فاذة: مفردة في معناها، قال ابن المنذر: وهذا يدل على أن ما لم يذكر فيه إيجاب الزكاة فهو عفو عنه كعفوه عن صدقة الخيل والرقيق.\nوليس يعني أنه يرى عين عمله في قوله: ﴿يَرَهُ﴾ وإنما يرى جزاءه؛ كقوله تعالى: ﴿وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللهُ﴾ [البقرة: ١٩٧] أي: يحازي عليه قوله في حديث عائشة - ﵂ -: (\"تأخذين فرصة\"). كذا في الأصول: \"تأخذين\"، وذكره ابن التين بلفظ: تأخذي، ثم قال: صوابه: (تأخذين)، والفرصة -مثلثة الفاء كما سلف في الطهارة- القطعة من القطن أو الخرق تمسح بها المرأة من الحيض.\nقال ابن فارس: وتكون من الصوف، كانما أخذت من فرصت الشيء قطعته (^١)، وقاله الهروي (^٢) وأنكر ابن قتيبة أن تكون بالصاد \"انما هي بالقاف والضاد المعجمة، وأنكر ذلك أيضًا، وقال هنا ابن الطيب وقال: لم يكن للقوم وسع في المال يستعملون الطيب في الحال مثل هذا، وهذا إنما معناه الإمساك فإن قالوا: إنما سمع رباعيًّا، والمصدر منه إمساكًا، قيل: وسمع أيضًا ثلاثيًّا ويكون مصدره مَسْكًا، قوله: \"توضئين بها\". أي: تنظفين وتتبعين أثر الدم.\n_________\n(^١) \"مجمل اللغة\" ٣/ ٧١٦ مادة (فرص).\n(^٢) انظر: \"النهاية في غريب الحديث\" ٣/ ٤٣١.","vol":"33","page":153},{"text":"فصل:\nقوله: (أهدت سمنًا وأقطًا وأضُبًّا). هو غير ممدود؛ لأن أصله أضْبُبًا على وزن أفلس اجتمع مثلان متحركان، فأسكن الأول ونقلت حركته إلى الساكن الذي قبله، والحديث قال علي جواز أكله، وبه قال مالك والشافعي (^١).\nوقال أبو حنيفة: إنه مكروه (^٢)، وحكى ابن جرير عن قوم: أنه حرام، واحتجوا بأنه - ﵇ - قال: \"إن أمة من بني إسرائيل مسخت [دواب] (^٣)، وإني أخشى أن تكون هذِه الضباب\". فأمر بإكفاء القدور وهي فيها، قال الراوي: فأكفأناها وإننا لجياع (^٤).\nفصل:\nالثوم في حديث جابر - ﵁ - بضم الثاء معروف، وكذا البصل وهو محرك الصاد، وتشبه به بيضة الحديد، قال لبيد:\nقُردُمَانيًّا وتَرْكًا كالبصل (^٥)\n_________\n(^١) انظر: \"المنتقى\" ٣/ ١٣٢، \"الاستذكار\" ٢٧/ ١٨٤، \"طرح التثريب\" ٦/ ٣.\n(^٢) انظر: \"أحكام القرآن\" للجصاص ٣/ ٢٩، \"المبسوط\" ١١/ ٢٣١.\n(^٣) في الأصل: قردة، والمثبت من مصادر التخريج، وهو الموافق للسياق.\n(^٤) رواه أحمد ٤/ ١٩٦، والبزار كما في \"كشف الأستار\" \"١٢١٧\"، وأبو يعلى في \"المسند\" ٢/ ٢٣١ (٩٣١)، وابن حبان ١٢/ ٧٣٢ (٥٢٦٦). كلهم من حديث عبد الرحمن بن حسنة، وقال الهيثمي في \"المجمع\" ٤/ ٣٧: رواه أحمد، والطبراني في \"الكبير\"، وأبو يعلى، والبراز، ورجال الجميع رجال الصحيح. وانظر \"الفتح\" ٩/ ٦٦٥ - ٦٦٦.\n(^٥) صدره: (فَخمَة ذفراء تُرْتَى بالعُرى)، وقد ذُكر في الأصل وعليه علامة (لا .. إلى) وفي الهامش: المؤلف أنشد النصف الثاني فقط، فاعلمه. اهـ. وانظر \"الصحاح\" ٤/ ١٦٣٥.","vol":"33","page":154},{"text":"ويمنع مَنْ أكل الثوم والبصل مِنْ دخول المسجد، وكذا ما في معناها من الكراث (^١) والفجل، وقد ورد في الفجل حديث (^٢)، وعلل ذلك بأن الملائكة تتأذى بما يتأذى منه بنوآدم (^٣). قيل: يريد غير الماقطين (^٤).\nوقوله: \"فإني أناجي من لا تناجي\". وفي الحديث الآخر إجازة أكلها مطبوخة (^٥)، وكل ذلك سلف لكننا نبهنا عليه؛ لبُعده.\nوقال ابن وهب: البدر الطبق سمي لاستدارته، ويحتمل لامتلائه بالخَضِرات؛ لأن كل ممتلئ بدر والخَضِرات بفتح أوله وكسر ثانيه، قال ابن التين: وضبط في بعض الروايات بفتح الضاد وضم الخاء.\n_________\n(^١) في هامش الأصل تعليق نصه: الكراث منصوص في مسلم فاعلمه. اهـ وانظر \"صحيح مسلم\" (٥٦٤/ ٧٤).\n(^٢) رواه الطبراني في \"الأوسط\" ١/ ٦٨ (١٩١)، و\"الصغير\" ١/ ٤٥ (٣٧) من حديث جابر.\n(^٣) رواه مسلم (٥٦٤) كتاب: المساجد، باب: نهي من أكل ثومًا أو بصلًا …\n(^٤) الماقط: هو الحازي الذي يتكهن ويطرق بالحصى. انظر: \"الصحاح\" ٣/ ١١٦١.\n(^٥) رواه أبو داود (٣٨٢٧)، وأحمد ٤/ ١٩. من حديث قرة المزني.","vol":"33","page":155},{"text":"<span data-type='title' id=toc-4318>٢٥ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَا تَسْأَلُوا أَهْلَ الكِتَابِ عَنْ شَيْءٍ»</span>\n٧٣٦١ - وَقَالَ أَبُو اليَمَانِ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، سَمِعَ مُعَاوِيَةَ يُحَدِّثُ رَهْطًا مِنْ قُرَيْشٍ بِالْمَدِينَةِ، وَذَكَرَ كَعْبَ الأَحْبَارِ فَقَالَ: إِنْ كَانَ مِنْ أَصْدَقِ هَؤُلَاءِ المُحَدِّثِينَ الَّذِينَ يُحَدِّثُونَ عَنْ أَهْلِ الْكِتَابِ، وَإِنْ كُنَّا مَعَ ذَلِكَ لَنَبْلُو عَلَيْهِ الْكَذِبَ. [فتح ١٣/ ٣٣٣].\n\n٧٣٦٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ أَهْلُ الْكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعِبْرَانِيَّةِ وَيُفَسِّرُونَهَا بِالْعَرَبِيَّةِ لأَهْلِ الإِسْلَامِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ، وَلَا تُكَذِّبُوهُمْ وَقُولُوا: ﴿آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَيْكُمْ﴾». الآيَةَ (^١). [انظر: ٤٤٨٥ - فتح ١٣/ ٣٣٣].\n\n٧٣٦٣ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِبْرَاهِيمُ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ عُبَيْدِ اللهِ، أَنَّ ابْنَ عَبَّاسٍ - ﵄ - قَالَ: كَيْفَ تَسْأَلُونَ أَهْلَ الْكِتَابِ عَنْ شَيْء وَكِتَابُكُمُ الذِي أُنْزِلَ عَلَى رَسُولِ اللهِ - ﷺ - أَحْدَثُ، تَقْرَءُونَهُ مَحْضًا لَمْ يُشَبْ، وَقَدْ حَدَّثَكُمْ أَنَّ أَهْلَ الكِتَابِ بَدَّلُوا كِتَابَ اللهِ وَغَيَّرُوهُ، وَكَتَبُوا بِأَيْدِيهِمُ الكِتَابَ وَقَالُوا: هُوَ مِنْ عِنْدِ اللهِ. لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا، أَلَا يَنْهَاكُمْ مَا جَاءَكُمْ مِنَ الْعِلْمِ عَنْ مَسْأَلَتِهِمْ؟ لَا وَاللهِ مَا رَأَيْنَا مِنْهُمْ رَجُلًا يَسْأَلُكُمْ عَنِ الذِي أُنْزِلَ عَلَيْكُمْ. [انظر: ٢٦٨٥ - فتح ١٣/ ٣٣٣].\n_________\n(^١) هكذا ذكر البخاري، وأروده أيضًا ابن كثير في \"تفسيره\" ١٠/ ٥١٨ تفسير سورة العنكبوت، وقال: تفرد به البخاري اهـ والآية في سورة العنكبوت (٤٦): ﴿وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ﴾ وفي سورة البقرة: (١٣٦): ﴿قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ﴾.","vol":"33","page":156},{"text":"وَقَالَ أَبُو اليَمَانِ: أنا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ أنه سَمِعَ مُعَاوِيَةَ - ﵁ - يُحَدِّثُ رَهْطًا مِنْ قُرَيْشٍ بِالْمَدِينَةِ، وَذَكَرَ كَعْبَ الأَحْبَارِ فَقَالَ: إِنْ كَانَ مِنْ أَصْدَقِ هؤلاء المُحَدِّثِينَ الذِينَ يُحَدِّثُونَ عَنْ أَهْلِ الكِتَابِ، وَإِنْ كُنَّا مَعَ ذَلِكَ لنَبْلُو عَلَيْهِ الكَذِبَ.\nوهذا كان أخذه البخاري عنه عرضًا ومذاكرة.\nثم ساق حديث أبي هريرة - ﵁ -: قَالَ: كَانَ أَهْلُ الكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بالْعِبْرَانِيَّةِ وَيُفَسِّرُونَهَا بِالعَرَبِيَّةِ لأَهْلِ الإِسْلَام، فَقَالَ - ﷺ -: \"لَا تُصَدًّقُوا أَهْلَ الكِتَاب، وَلَا تُكَذِّبُوهُمْ وَقُولُوا: آَمَنَّا باللهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَيْكُمْ\". الَايَةَ.\nوحديث إبراهيم -هو ابن سعد بن إبراهيم بن عبد الرحمن بن عوف أبو إسحاق، مات سنة ثلاث وثمانين ومائة، ومولده سنة ثمان أو عشر ومائة- أَنَا ابن شِهَاب، عَنْ عُبَيْدِ اللهِ بن عبد الله، أَنَّ ابن عَبَّاسٍ - ﵄ - قَالَ: كَيْفَ تًسْأَلُونَ أَهْلَ الكِتَاب عَنْ شَيْءٍ وَكِتَابُكُمُ الذِي أُنْزِلَ عَلَى رَسُولِ اللهِ - ﷺ - أَحْدَثُ، تَقْرَءُونَهُ مًحْضًا لَمْ يُشَبْ، وَقَدْ حَدَّثَكُمْ أَنَّ أَهْلَ الكِتَابِ بَدَّلُوا كِتَابَ اللهِ وَغَيَّرُوهُ، وَكَتَبُوا بِأَيْدِيهِمُ الكِتَابَ وَقَالُوا: هُوَ مِنْ عِنْدِ اللهِ. لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا، أَلَا يَنْهَاكُمْ مَا جَاءَكُمْ مِنَ العِلْمِ عَنْ مَسْأَلَتِهِمْ؟ لَا والله مَا رَأَيْنَا مِنْهُمْ رَجُلًا يَسْأَلُكُمْ عَنِ الذِي أُنْزِلَ عَلَيْكُمْ.\nالشرح:\nقوله في كعب: (وإن كنا لنبلو عليه الكذب) أي: لنختبر ما يحدثنا به، من هذا نحوًا من قول ابن عباس، قد بدَّل من قبله ولم يدر كعب، فوقع في الكذب. ولعل المحدثين كانوا كذلك إلا أن كعبًا أشد بصيرة","vol":"33","page":157},{"text":"يعرف كثيرًا مما يتوقي (^١). وإنما قال: لا تصدقوهم ولا تكذبوهم، إذ قد يكون باطلًا فتصدقوا الباطل أوحقًّا فتردوا الحق.\nوقول ابن عباس: (كيف تسألون أهل الكتاب). يريد لإخباره أنهم بدلوا كتابه علي أغراضهم، وكذلك كتموا آية الرجم، ولأنه كان في الصحف ولم يكن في صدورهم كالكتاب الذي أنزل الله علي نبينا.\nوقوله: (ما رأينا رجلًا ..) إلى آخره يريد: لئلا تخبروهم بما أنزل الله عنه من التبديل لكتابهم.\nفصل:\nقال المهلب: قوله: \"لاتسألوا أهل الكتاب عن شيء\" إنما هو في الشرائع لا تسألوهم عن شرعهم مما لا نص فيه من شرعنا؛ لنعمل به؛ لأن شرعنا مكتف بنفسه، ومالا نص عليه عندنا ففي النظر والاستدلال ما يقوم الشرع به، وإنما سؤالهم عن الأخبار المصدقة لشرعنا وما جاء به نبينا من الأخبار عن الأمم السالفة، فلم ينه عنه. فإن قلت: فقد أمر الله نبيه بسؤال أهل الكتاب، فقال تعالى: ﴿فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ﴾ [يونس: ٩٤] قيل: ليس هذا بمقيد لما تقدم من النهي عن سؤالهم؛\nلأنه لم يكن شاكًا ولا مرتابًا، وقال أهل التأويل: الخطاب له والمراد به غيره من الشكاك كقوله تعالى: ﴿يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ [الطلاق: ١] تقديره: إن كنت أيها السامع في شك مما أنزلنا علي نبينا، كقولهم: إن كنت ابني فبرني وهو يعلم أنه ابنه.\nفإن قلت: وإذا كان المراد بالخطاب غيره، فكيف يجوز سؤال الذين يقرءون الكتاب مع جحد أكثرهم للنبوة؟ ففيه جوابان: أحدهما: سل من\n_________\n(^١) ذكر ابن حجر في \"الفتح\" ١٣/ ٣٣٤ هذا القول وعزاه لابن التين.","vol":"33","page":158},{"text":"آمن من أهل الكتاب مع (…) (^١) كابن سلام وكعب الأحبار، عن ابن عباس والضحاك ومجاهد وابن زيد (^٢). ثانيهما: سلهم عن صفة النبي المبشر به في كتبهم، ثم انظر ما يوافق تلك الصفة (^٣).\n_________\n(^١) بياض بالأصل قدر كلمتين.\n(^٢) انظر: \"تفسير الطبري\" ٦/ ٦٠٩ - ٦١٠، \"زاد المسير\" ٤/ ٦٣ - ٦٤.\n(^٣) انظر: \"شرح ابن بطال\" ١٠/ ٣٩١ - ٣٩٢.","vol":"33","page":159},{"text":"<span data-type='title' id=toc-4319>٢٦ - باب كَرَاهِيَةِ الخِلَافِ</span>\n٧٣٦٤ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ سَلاَّمِ بْنِ أَبِي مُطِيعٍ، عَنْ أَبِي عِمْرَانَ الجَوْنِيِّ، عَنْ جُنْدَبِ بْنِ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «اقْرَءُوا الْقُرْآنَ مَا ائْتَلَفَتْ قُلُوبُكُمْ، فَإِذَا اخْتَلَفْتُمْ فَقُومُوا عَنْهُ». [انظر: ٥٠٦٠ - مسلم: ٢٦٦٧ - فتح ١٣/ ٣٣٥].\n\n٧٣٦٥ - حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا أَبُو عِمْرَانَ الجَوْنِيُّ، عَنْ جُنْدَبِ، بْنِ عَبْدِ اللهِ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «اقْرَءُوا الْقُرْآنَ مَا ائْتَلَفَتْ عَلَيْهِ قُلُوبُكُمْ،\nفَإِذَا اخْتَلَفْتُمْ فَقُومُوا عَنْهُ». وَقَالَ يَزِيدُ بْنُ هَارُونَ، عَنْ هَارُونَ الأَعْوَرِ، حَدَّثَنَا أَبُو عِمْرَانَ، عَنْ جُنْدَبٍ عَنِ النَّبِيِّ - ﷺ -. [انظر: ٥٠٦٠ - مسلم: ٢٦٦٧ - فتح ١٣/ ٣٣٦].\n\n٧٣٦٦ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا حُضِرَ النَّبِيُّ - ﷺقَالَ: وَفِي البَيْتِ رِجَالٌ فِيهِمْ عُمَرُ بْنُ الخَطَّابِ- قَالَ: «هَلُمَّ أَكْتُبْ لَكُمْ كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ». قَالَ عُمَرُ: إِنَّ النَّبِيَّ - ﷺ - غَلَبَهُ الوَجَعُ وَعِنْدَكُمُ الْقُرْآنُ، فَحَسْبُنَا كِتَابُ اللهِ. وَاخْتَلَفَ أَهْلُ البَيْتِ وَاخْتَصَمُوا، فَمِنْهُمْ مَنْ يَقُولُ: قَرِّبُوا يَكْتُبْ لَكُمْ رَسُولُ اللهِ - ﷺ - كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ. وَمِنْهُمْ مَنْ يَقُولُ مَا قَالَ عُمَرُ، فَلَمَّا أَكْثَرُوا اللَّغَطَ وَالاخْتِلَافَ عِنْدَ النَّبِيِّ - ﷺ - قَالَ: «قُومُوا عَنِّي». قَالَ عُبَيْدُ اللهِ: فَكَانَ ابْنُ عَبَّاسٍ يَقُولُ: إِنَّ الرَّزِيَّةَ كُلَّ الرَّزِيَّةِ مَا حَالَ بَيْنَ رَسُولِ اللهِ - ﷺ - وَبَيْنَ أَنْ يَكْتُبَ لَهُمْ ذَلِكَ الكِتَابَ مِنِ اخْتِلَافِهِمْ وَلَغَطِهِمْ. [انظر: ١١٤ - مسلم: ١٦٣٧ - فتح ١٣/ ٣٣٦].\n… (^١)\n_________\n(^١) لم يذكر المصنف هذا الباب، وفي هامش الأصل: ترك باب كراهية الخلاف، والكلام عليه هو ضمن باب نهي النبي - ﷺ - على التحريم، فاعلمه.","vol":"33","page":160},{"text":"<span data-type='title' id=toc-4320>٢٧ - باب نَهْي النَّبِيِّ - ﷺ - عَلَى التَّحْرِيمِ إِلاَّ مَا تُعْرَفُ إِبَاحَتُهُ</span>\nوَكَذَلِكَ أَمْرُهُ نَحْوَ قَوْلِهِ حِينَ أَحَلُّوا: «أَصِيبُوا مِنَ النِّسَاءِ». قَالَ جَابِرٌ: وَلَمْ يَعْزِمْ عَلَيْهِمْ، وَلَكِنْ أَحَلَّهُنَّ لَهُمْ. [انظر: ٧٣٦٧] وَقَالَتْ أُمُّ عَطِيَّةَ: نُهِينَا عَنِ اتِّبَاعِ الجَنَازَةِ، وَلَمْ يُعْزَمْ عَلَيْنَا.\n\n٧٣٦٧ - حَدَّثَنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنِ ابْنِ جُرَيْجٍ، قَالَ عَطَاءٌ: قَالَ جَابِرٌ. قَالَ أَبُو عَبْدِ اللهِ: وَقَالَ مُحَمَّدُ بْنُ بَكْرٍ حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَطَاءٌ، سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ فِي أُنَاسٍ مَعَهُ قَالَ: أَهْلَلْنَا أَصْحَابَ رَسُولِ اللهِ - ﷺ - فِي الحَجِّ خَالِصًا لَيْسَ مَعَهُ عُمْرَةٌ -قَالَ عَطَاءٌ: قَالَ جَابِرٌ:- فَقَدِمَ النَّبِيُّ - ﷺ - صُبْحَ رَابِعَةٍ مَضَتْ مِنْ ذِي الحِجَّةِ، فَلَمَّا قَدِمْنَا أَمَرَنَا النَّبِيُّ - ﷺ - أَنْ نَحِلَّ وَقَالَ: «أَحِلُّوا وَأَصِيبُوا مِنَ النِّسَاءِ». قَالَ عَطَاءٌ: قَالَ جَابِرٌ: وَلَمْ يَعْزِمْ عَلَيْهِمْ وَلَكِنْ أَحَلَّهُنَّ لَهُمْ، فَبَلَغَهُ أَنَّا نَقُولُ: لَمَّا لَمْ يَكُنْ بَيْنَنَا وَبَيْنَ عَرَفَةَ إِلاَّ خَمْسٌ أَمَرَنَا أَنْ نَحِلَّ إِلَى نِسَائِنَا، فَنَأْتِي عَرَفَةَ تَقْطُرُ مَذَاكِيرُنَا المَذْيَ قَالَ: وَيَقُولُ جَابِرٌ بِيَدِهِ هَكَذَا، وَحَرَّكَهَا، فَقَامَ رَسُولُ اللهِ - ﷺ - فَقَالَ: «قَدْ عَلِمْتُمْ أَنِّي أَتْقَاكُمْ لِلَّهِ وَأَصْدَقُكُمْ وَأَبَرُّكُمْ، وَلَوْلَا هَدْيِي لَحَلَلْتُ كَمَا تَحِلُّونَ فَحِلُّوا، فَلَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا أَهْدَيْتُ». فَحَلَلْنَا وَسَمِعْنَا وَأَطَعْنَا. [انظر: ١٥٥٧ - مسلم: ١٢١٦ - فتح ١٣/ ٣٣٧].\n\n٧٣٦٨ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنِ الحُسَيْنِ، عَنِ ابْنِ بُرَيْدَةَ، حَدَّثَنِي عَبْدُ اللهِ المُزَنِيُّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «صَلُّوا قَبْلَ صَلَاةِ الْمَغْرِبِ\". -قَالَ فِي الثَّالِثَةِ- \"لِمَنْ شَاءَ\". كَرَاهِيَةَ أَنْ يَتَّخِذَهَا النَّاسُ سُنَّةً. [انظر: ١١٨٣ - فتح ١٣/ ٣٣٧].\nوَكَذَلِكَ أَمْرُهُ نَحْوَ قَوْلِهِ حِينَ أَحَلُّوا: \"أَصِيبُوا مِنَ النِّسَاءِ\". هذا سلف مسندًا، ويأتي في الباب مسندًا أيضًا كما ستعلمه.\nقَالَ جَابِرٌ - ﵁ -: وَلَمْ يُعزم عَلَيْهِمْ، ولكن أَحَلَّهُنَّ لَهُمْ.","vol":"33","page":161},{"text":"وَقَالَتْ أُمُّ عَطِيَّةَ: نُهِينَا عَنِ اتِّبَاعِ الجَنَائز وَلَمْ يُعْزَمْ عَلَيْنَا. وهذا تقدم مسندًا في الجنائز (^١).\nحَدَّثنَا المَكِّيُّ بْنُ إِبْرَاهِيمَ، عَنِ ابن جُرَيْجٍ، قَالَ عَطَاءٌ: قَالَ جَابِرٌ - ﵁ -.\nوَقَالَ مُحَمَّدُ بْنُ زكريا ثَنَا ابن جُرَيْجٍ، أَخْبَرَنِي عَطَاءٌ قال: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ - ﵄ - فِي أُنَاسٍ مَعَهُ قَالَ: أَهْلَلْنَا أَصْحَابَ رَسُولِ اللهِ - ﷺ - .. الحديث. وفيه: \"وَأَصِيبُوا مِنَ النِّسَاءِ\".\nوحديث الحُسَيْنِ -هو ابن ذكوان المعلم- عَنِ ابن بُرَيْدَةَ هو عبد الله، حَدَّثَثِي عَبْدُ اللهِ المُزَنِيُّ -هو ابن مغفل - ﵄ -، عَنِ رسول الله - ﷺ - قَالَ: \"صَلُّوا قَبْلَ صلَاةِ المَغْرِبِ\"، قَالَ فِي الثَّالِثَةِ: \"لِمَنْ شَاءَ\". كَرَاهِيَةَ أَنْ يَتَّخِذَهَا النَّاسُ سُنَّةً.\nوهذا سلف أيضًا.\nالشرح:\nادعى ابن بطال أنه وقع في بعض الأمهات باب النهي عن التحريم، قال: وصوابه (على) يعني أنه محمول على التحريم إلا ما علمت إباحته علي حديث أم عطية (^٢).\nواختلف العلماء في هذا الباب:\nفذكر ابن الباقلاني عن الشافعي: أن النهي عنده على التحريم والإيجاب، وقاله كثير من الناس، وقال الجمهور من أصحاب مالك وأبي حنيفة والشافعي، وكذلك الأمر عند الدهماء من الفقهاء وغيرهم موضوع لإيجاب المأمور وحتمه إلا أن يقوم دليل على الندب،\n_________\n(^١) سبق برقم (١٢٧٨) باب: اتباع النساء الجنائز.\n(^٢) \"شرح ابن بطال\" ١٠/ ٣٩٧.","vol":"33","page":162},{"text":"وحكي أبو التمام المالكي عن مالك: أن الأمر عنده على الوجوب (^١)، وإلى هذا ذهب البخاري في هذا الباب: أن الأمر والنهي على الوجوب إلا ما قام الدليل علي خلاف ذلك، وذهبت الأشعرية إلي أن النهي \" يقتضي التحريم بل يتوقف فيه إلا أن يرد الدليل (^٢).\nقال ابن الباقلاني: وقال هذا فريق من الفقهاء، وقال كثيرون من أصحاب الشافعي: إن الأمر موضوع للندب إلى الفعل فإن اقترن به ما يدل علي كراهية تركه من ذم أو عقاب كان واجبًا.\nوقال كثير من الفقهاء: واستشهد عليه الشافعي بقوله تعالى: ﴿وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ﴾ [البقرة: ٢٨٢]، وأمثاله مما ورد الأمر به على سبيل الندب، وقد دل بعض كلامه على أن مذهبه الوقف، وقال الأشعري وكثير من الفقهاء والمتكلمين: أنه محتمل للأمرين، وهذا الذي يقول به حجة الجماعة علي أن النهي على التحريم أنه موجب اللغة ومقتضاها، وأن من فعل ما نهي عنه استحق اسم العصيان؛ لأنه لا ينهى إلا عن قبيح قبل النهي وعما هو له كاره.\nوقد فهمت الأمة تحريم الزنا، ونكاح المحرمات، والجمع بين الأختين، وتحريم بيع الغرر وبيع ما لم يقبض بمجرد نهي الله ونهي رسوله عن ذلك لا لشيء سواه.\nوأما الحجة لوجوب الأوامر: فإن الله تعالى أطلق أوامره في كتابه ولم يقرنها بقرينة، وكذلك فعل رسوله، فعلم أن إطلاق الأمر يقتضي وجوبه، ولو افتقر إلا قرينة لقرنت به، والعرب لا تعرف القرائن،\n_________\n(^١) انظر: \"إحكام الفصول\" ص ١٩٥.\n(^٢) انظر: \"كشف الأسرار\" ١/ ٢٥٨.","vol":"33","page":163},{"text":"وإنما هو شيء أحدثه المتأخرون من المتكلمين فلا يجوز أن يقال: إن لفظ الأمرلا تأتير له في اللغة وإنما يحتاج إلي قرينة، وقد قال تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ [النور: ٦٣]، فوجب بهذا الوعيد حمل الأمر على الوجوب، وحجة من قال بالوقف وطلب الدليل علي أن المراد بالأمرأن الأمر قد يرد علي معان -أوضحناها في الأصول نحو الثلاثين معني- فالواجب أن ننظر، فإن وجدنا ما يدل على غير الواجب حمل عليه، وإلا فظاهره الوجوب؛ لأن قول القائل: افعل، لا يفهم منه لا تفعل ولا افعل إن شئت إلا أن يصله بما يفعل به التخيير، وإذا عدم ذلك وجب تنفيذ الأمر.\nواحتجوا علي وجوب طلب الدليل والقرينة على المراد بالأمر فقالوا: اتفق الجميع علي حسن الاستفهام علي معنى الأمر إذا ورد هل هو على الوجوب أو على الندب، ولو لم يصلح استعماله فيه لقبح الاستفهام عنه؛ لأنه لا يحسن أن يستفهم هل أريد باللفظ مالا يصلح إجراؤه عليه إذ لا يصلح إذا قال القائل: هل رأيت إنسانًا أو حمارًا؟ وحسن أن يقال له: أذكر أم أنثى؟ لصلاح وقوعه عليهما، وقد ثبت قبح الاستفهام مع القرائن الدالة على المراد بالمحتمل من اللفظ، وإنما يسوغ الاستفهام مع التباس الحال وعدم القرائن الكاشفة عن المراد (^١).\nقال ابن بطال: وما ذكره البخاري في الباب من الآثار تبطل هذا\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٣٩٣ - ٣٩٥ وانظر المسألة في \"أصول السرخسي\" ١/ ١٤، \"إحكام الفصول\" ص ١٩٥ وما بعدها، \"الباب المحصول\" ٢/ ٥٢٠ وما بعدها، \"الإحكام\" للآمدي ٢/ ٢١٠، \"البحر المحيط\" للزركشي ٢/ ٣٦٥، \"العدة\" ١/ ٢٢٤، \"مختصر الروضة\" ص (١٩٨).","vol":"33","page":164},{"text":"القول، فإنه - ﵇ - حين أمرهم بالحل وإصابة النساء بين لهم أن [أمره] (^١) إياهم بإصابة النساء ليس على العموم ولا بيانه ذلك؛ لكانت إصابتهم للنساء واجبة عليهم، وكذلك بين لهم نهيه النساء عن اتباع الجنائز أنه لم يكن نهي عزم ولا تحريم [ولولا] (^٢) بيانه ذلك لفهم من النهي بمجرده التحريم، وكذلك بين لهم أيضًا أن أمره لهم بالصلاة قبل المغرب وأمره لهم بالقيام عن القراءة عند الاختلاف، \"هلموا أكتب لكم كتابًا لن تضلوا بعد\". ليس على الوجوب؛ لأنه - ﵇ - أمرهم بالائتلاف علي ما دل عليه القرآن، وحذرهم الفرقة فإذا حدثت شبهة توجب المنازعة أمرهم بالقيام عن الاختلاف، ولم يأمرهم بترك قراءة القرآن إذا اختلفوا في تأويله؛ لإجماع الأمة علي قراءة القرآن لمن فهمه ولمن لم يفهمه، فدل أن قوله: \"قوموا عنه\" على وجه الندب لا على وجه التحريم للقراءة عند الاختلاف.\nوكذلك رأي عمر - ﵁ - في ترك كتاب رسول الله - ﷺ - حين غلبه الوجع من أجل تقدم العلم عنده وعند جماعة المؤمنين أن الدين قد أكمله الله، وأن الأمة قد اكتفت بذلك ولا يجوز أن يتوهم أن هناك شيئا بقي على رسول الله - ﷺ - تبليغه فلم يبلغه؛ لقوله تعالى: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ﴾ [المائدة: ٦٧]، ولقوله: ﴿فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ (٥٤)﴾ [الذاريات: ٥٤]، وقد أنبأنا الله تعالى أنه أكمل الدين فقال: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾.\nوإذا ثبت هذا بأن أن قوله: \"هلم أكتب لكم كتابًا لن تضلوا بعده\". محمول علي ما أشار به عمر - ﵁ - من أنه قول من قد غلبه الوجع واشتغل\n_________\n(^١) في الأصل: (أمرهم).\n(^٢) في الأصل: ولا، والمثبت من \"شرح ابن بطال\"١٠/ ٣٩٠.","vol":"33","page":165},{"text":"بنفسه، واكتفى بما أخبر الله به من إكمال الدين، وبأن بهذا مقدار علم عمر - ﵁ - على ابن عباس - ﵄ -، فكل أمر الله والرسول لم يكن واجبًا على العباد، وقد جاء معه من بيان النبي بتصريح أو بدليل ما فهم منه أنه على غير اللزوم، وقد فهم الصحابة [ذلك] من فحوي خطابه، وكل أمر عَرِي مخرجه عن الوجوب وجب حمله على الوجوب، إذ [لو] لم يكن مراد الله به غير الوجوب لبينه نبيه لأمته، فوجب أن يكون ما عري من بيانه أنه على غير الوجوب غير مفتقر إلى طلب دليل أو قرينة أن المراد به الوجوب؛ لقيام لفظ الأمر بنفسه، وكذلك ما عري من نهيه من دليل يخرجه عن التحريم وجب حمله على التحريم كحكم الأمر سواء، على ما ذهب إليه جمهور الفقهاء (^١).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٣٩٥ - ٣٩٧.","vol":"33","page":166},{"text":"<span data-type='title' id=toc-4321>٢٨ - باب قَوْلِ الله -﷿-: ﴿وَشَاوِرْهُمْ فِي الأَمْرِ﴾ [آل عمران: ١٥٩]</span>\nوَأَنَّ المُشَاوَرَةَ قَبْلَ العَزْمِ وَالتَّبَيُّنِ، لِقَوْلِهِ -﷿-: ﴿فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللهِ﴾ [آل عمران: ١٥٩] فَإِذَا عَزَمَ الرَّسُولُ - ﷺ - لَمْ يَكُنْ لِبَشَرٍ التَّقَدُّمُ عَلَى اللهِ وَرَسُولِهِ، وَشَاوَرَ النَّبِيُّ - ﷺ - أَصْحَابَهُ يَوْمَ أُحُدٍ فِي الْمُقَامِ وَالْخُرُوجِ، فَرَأَوْا لَهُ الخُرُوجَ، فَلَمَّا لَبِسَ لأْمَتَهُ وَعَزَمَ قَالُوا له: أَقِمْ. فَلَمْ يَمِلْ إِلَيْهِمْ بَعْدَ العَزْمِ وَقَالَ: «لَا يَنْبَغِي لِنَبِيٍّ إذا لْبَسُ لأْمَتَهُ فَيَضَعُهَا حَتَّى يَحْكُمَ اللهُ». وَشَاوَرَ عَلِيًّا وَأُسَامَةَ - ﵄ - فِيمَا رَمَى به أَهْلُ الإِفْكِ عَائِشَةَ - ﵂ - فَسَمِعَ مِنْهُمَا، حَتَّى نَزَلَ الْقُرْآنُ فَجَلَدَ الرَّامِينَ، وَلَمْ يَلْتَفِتْ إِلَى تَنَازُعِهِمْ وَلَكِنْ حَكَمَ بِمَا أَمَرَهُ اللهُ. وَكَانَتِ الأَئِمَّةُ بَعْدَ رسول اللهِ - ﷺ - يَسْتَشِيرُونَ الأُمَنَاءَ مِنْ أَهْلِ العِلْمِ فِي الأُمُورِ المُبَاحَةِ لِيَأْخُذُوا بِأَسْهَلِهَا، فَإِذَا وَضَحَ الكِتَابُ أَوِ السُّنَّةُ لَمْ يَتَعَدَّوْهُ إِلَى غَيْرِهِ اقْتِدَاءً بِالنَّبِيِّ - ﷺ -، وَرَأَى أَبُو بَكْرٍ - ﵁ - قِتَالَ مَنْ مَنَعَ الزَّكَاةَ فَقَالَ عُمَرُ - ﵁ -: كَيْفَ تُقَاتِلُ وَقَدْ قَالَ رَسُولُ اللهِ - ﷺ - «أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إِلَهَ إِلاَّ اللهُ. فَإِذَا قَالُوا: لَا إِلَهَ إِلاَّ اللهُ. عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّهَا وحسابهم عَلَى الله؟!. فَقَالَ أَبُو بَكْرٍ - ﵁ -: وَاللهِ لأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ مَا جَمَعَ رَسُولُ اللهِ - ﷺ - ثُمَّ تَابَعَهُ بَعْدُ عُمَرُ [انظر: ١٣٩٩] فَلَمْ يَلْتَفِتْ أَبُو بَكْرٍ - ﵁ - إِلَى مَشُورَةٍ إِذْ كَانَ عِنْدَهُ حُكْمُ رَسُولِ اللهِ - ﷺ - فِي الَّذِينَ فَرَّقُوا بَيْنَ الصَّلَاةِ وَالزَّكَاةِ وَأَرَادُوا تَبْدِيلَ الدِّينِ","vol":"33","page":167},{"text":"وَأَحْكَامِهِ. قَالَ - ﵇ -: «مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ». [انظر: ٣٠١٧] وَكَانَ الْقُرَّاءُ أَصْحَابَ مَشُورَةِ عُمَرَ - ﵁ - كُهُولًا كَانُوا أَوْ شُبَّانًا، وَكَانَ وَقَّافًا عِنْدَ كِتَابِ اللهِ. [انظر: ٤٦٤٢]\n\n٧٣٦٩ - حَدَّثَنَا الأُوَيْسِيُّ، حَدَّثَنَا إِبْرَاهِيمُ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُرْوَةُ وَابْنُ المُسَيَّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ، وَعُبَيْدُ اللهِ، عَنْ عَائِشَةَ - ﵂ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ- قَالَتْ: وَدَعَا رَسُولُ اللهِ - ﷺ - عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الوَحْيُ يَسْأَلُهُمَا، وَهْوَ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ، فَأَمَّا أُسَامَةُ فَأَشَارَ بِالَّذِى يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ، وَأَمَّا عَلِيٌّ فَقَالَ: لَمْ يُضَيِّقِ اللهُ عَلَيْكَ، وَالنِّسَاءُ سِوَاهَا كَثِيرٌ، وَسَلِ الْجَارِيَةَ تَصْدُقْكَ. فَقَالَ: «هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ؟». قَالَتْ: مَا رَأَيْتُ أَمْرًا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ، تَنَامُ عَنْ عَجِينِ أَهْلِهَا، فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ. فَقَامَ عَلَى المِنْبَرِ فَقَالَ: «يَا مَعْشَرَ الْمُسْلِمِينَ، مَنْ يَعْذِرُنِي مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِي؟ وَاللهِ\nمَا عَلِمْتُ عَلَى أَهْلِي إِلاَّ خَيْرًا». فَذَكَرَ بَرَاءَةَ عَائِشَةَ. وَقَالَ أَبُو أُسَامَةَ، عَنْ هِشَامٍ. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح ١٣/ ٣٣٩]\n\n٧٣٧٠ - حَدَّثَنِي مُحَمَّدُ بْنُ حَرْبٍ، حَدَّثَنَا يَحْيَى بْنُ أَبِي زَكَرِيَّاءَ الغَسَّانِيُّ، عَنْ هِشَامٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّ رَسُولَ اللهِ - ﷺ - خَطَبَ النَّاسَ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ وَقَالَ: «مَا تُشِيرُونَ عَلَيَّ فِي قَوْمٍ يَسُبُّونَ أَهْلِي مَا عَلِمْتُ عَلَيْهِمْ مِنْ سُوءٍ قَطُّ؟». وَعَنْ عُرْوَةَ قَالَ: لَمَّا أُخْبِرَتْ عَائِشَةُ بِالأَمْرِ قَالَتْ: يَا رَسُولَ اللهِ، أَتَأْذَنُ لِي أَنْ أَنْطَلِقَ إِلَى أَهْلِي؟. فَأَذِنَ لَهَا وَأَرْسَلَ مَعَهَا الغُلَامَ. وَقَالَ رَجُلٌ مِنَ الأَنْصَارِ سُبْحَانَكَ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا، سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ. [انظر: ٢٥٩٣ - مسلم:٢٧٧٠ - فتح ١٣/ ٣٤٠].\nثم ساق قطعة من قصة الإفك من حديث الزهري عن عُرْوَة، وَابْن المُسَيَّبِ وَعَلْقَمَة بْنِ وَقَّاصٍ، وَعُبَيْد اللهِ، عَنْ عَائِشَةَ - ﵂ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ ما قالوا-: وَدَعَا رَسُولُ اللهِ - ﷺ - عليًّا وَأُسَامَةَ بْنَ زَيْدٍ","vol":"33","page":168},{"text":"حِينَ اسْتَلْبَثَ الوَحْيُ يَسْأَلُهُمَا، وَهْوَ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ، فَأَمَّا أُسَامَةُ فَأَشَارَ بِالَّذِي يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ، وَأَمَّا عَلِيٌّ فَقَالَ: لَمْ يُضَيِّقِ اللهُ عَلَيْكَ، وَالنِّسَاءُ سِوَاهَا كَثِيرٌ، وَسَلِ الَجارِيَةَ تَصْدُقْكَ .. الحديث. وَقَالَ أَبُو أُسَامَةَ، عَنْ هِشَامٍ.\nوحديث هشام بن عروة، عن أبيه، عن عائشة. بقطعة منه.\nالشرح:\nقوله تعالى: ﴿وَأَمْرُهُمْ شُورَى بَيْنَهُمْ﴾ [الشورى: ٣٨] أي: يتشاورون، واللأمة: الدرع مهموز والميم مخففة، جمعها: ألؤم على غير قياس كأنه جمع لؤمة.\nوقوله: (كانت الأئمة بعد رسول الله - ﷺ - يستشيرون) يُقال: شاورته في الأمر واستشرته بمعنى.\nوقوله: (الأمناء من أهل العلم. فبذلك تواصى العلماء والحكماء)، قال سفيان الثوري: ليكن أهل مشورتك أهل التقوي والأمانة ومن يخشى الله، فإذا أشار أحد برأيه، سأله: من أين قاله؟ فإن اختلفوا أخذ بأشبههم قولًا بالكتاب والسنة ولا يحكم بشيء حتى يتبين له حجة يجب الحكم بها، ومشاورته - ﵇ - عليًّا وأسامة؛ لقربهما منه وثقته بهما، وليس كل ما أشير به على المستشير يلزمه إذا تبين له الصواب في غيره.\nوقوله: (فلم يلتفت أبو بكر - ﵁ - إلى مشورة) هي بسكون الشين وفتح الواو، ويقال أيضًا: بضم الشين وسكون الواو وهي المشورة.\nومعني قوله: (\"من بدل دينه فاقتلوه\") أي: تمادى عليه، خلافًا لما يحكي عن عبد العزيز بن أبي سلمة أنه يقتل على كل حال ولا تقبل توبته. وقد سلف رده.\nوقوله: (حتى استلبث الوحي). أي: أبطأ، والداجن قال ابن","vol":"33","page":169},{"text":"السكيت: شاة داجن إذا ألفت البيوت واستأنست، قال: ومن العرب من يقولها بالهاء، وكذلك غير الشاة، واستشارته - ﵇ - فيمن سب عائشة -﵂ - أراد أن ينتصف له غيره لئلا تنفر قلوب قوم، فقال له سعد بن معاذ: إن كان منا قتلناه، وإن كان من إخواننا الخزرج أمرتنا فيه بأمرك .. الحديث (^١)، وإنما كان يشاور في أمر الجهاد فيما ليس فيه حكم بين الناس؛ لأنه لا يشاور في شيء إنما يلتمس العلم فيه منه، وقال قوم: له أن يشاور في الأحكام، وقال الداودي: هذه غفلة عظيمة لقوله تعالى: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ﴾ [النحل: ٤٤] الآية.\nفصل:\nاختلف أهل التأويل في المعنى الذي أمر الله رسوله أن يشاور فيه أصحابه: فقالت طائفة: في مكائد الحروب، وعند لقاء العدو تطييبًا لنفوسهم وتألفًا لهم علي دينهم، وأُمر أن يسمع منهم ويستعين بهم وإن كان الله أغناه عن رأيهم بوحيه، روي عن قتادة والربيع وابن إسحاق، وقال آخرون: فيما لم يأت فيه وحي؛ ليبين لهم صواب الرأي، روي عن الحسن البصري والضحاك قالا: [ما] (^٢) أمر الله نبيه بالمشاورة لحاجة إلى رأيهم، وإنما أراد أن يعلمهم ما في المشورة من الفضل، قال الحسن: وما تشاور قوم إلا هُدوا لأرشد أمورهم، وقال آخرون: إنما أمر بها مع غناه عنهم؛ لتدبيره تعالى وسياسته إياه ليستن به من بعده ويقتدوا فيما ينزل بهم من النوازل (^٣).\nقال الثوري: وقد سن رسول الله - ﷺ - الاستشارة في غير موضع\n_________\n(^١) سلف برقم (٤٧٥٠) كتاب التفسير، سورة النور.\n(^٢) ليست في الأصل، والمثبت من \"تفسير الطبري\".\n(^٣) انظر \"تفسير الطبري\" ٣/ ٤٩٥ - ٤٩٦.","vol":"33","page":170},{"text":"استشار أبا بكر وعمر في أساري بدر، وأصحابه يوم الحديبية.\nوأما قوله تعالى: ﴿فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللهِ﴾ [آل عمران: ١٥٩]، قال قتادة: أمر الله نبيه إذا عزم علي أمر أن يمضي فيه ويتوكل علي الله (^١)، قال المهلب: وامتثل هذا رسول الله - ﷺ - من أمر ربه تعالى فقال: \"ما ينبغي لنبي لبس لامته .. \" إلى آخره، يعني أي ليس ينبغي له إذا عزم أن ينصرف؛ لأنه نقض للتوكل الذي شرطه الله مع العزيمة، فلبسه لأمته دال على العزيمة، وفي أخذه - ﵇ - بما يراه الله من الرأي بعد المشورة حجة لمن قال من الفقهاء: أن الأنبياء يجوز لهم الاجتهاد فيما لا وحي عندهم فيه. وقد سلف بيانه قبلُ.\nوفيه من الفقه أيضًا أن للمستشير والحاكم أن يعزم من الحكم على غير [ما] (^٢) قال به مشاوره إذا كان من أهل الرسوخ في العلم وأن يأخذ بما يراه كما فعل - ﵇ - في مسألة عائشة - ﵂ - فإنه شاور عليًّا وأسامة وقد سلف، فلم يأخذ بقول أحدهما وتركها عند أهلها حتى نزل القرآن فأخذ به، وكذلك فعل الصديق فإنه شاور أصحابه في مقاتلة مانعي الزكاة وأخذ بخلاف ما أشاروا به عليه من الترك لما كان عنده متضحًا من قوله - ﵇ - \"إلا بحقها\" وفهمه هذِه الآية مع ما يعضدها من قوله - ﵇ -: \"من بدل دينه فاقتلوه\".\nفصل:\n_________\n(^١) رواه الطبري في \"تفسيره\" ٣/ ٤٩٧ (٨١٣٢)، وأورده السيوطي في \"الدر\" ٢/ ١٦٠ وعزاه أيضًا لابن المنذر.\n(^٢) في الأصل: (من) والمثبت هو الملائم للسياق.","vol":"33","page":171},{"text":"وقول البخاري: فإذا وضح الكتاب والسنة. يعني: وُجِدَ فيها نص لم يتعدوه، وإلا قال الشافعي: وإنما يؤمر الحاكم بالمشورة؛ لأن المشير يُنبه لما يغفل عنه ويدله على ما يجهله، فأما أن يقلد مشيرًا فلم يجعل الله هذا لأحد بعد رسوله (^١).\nفصل:\nقال أبو الحسن القابسي قوله: (فجلد الرامين لها). لم يأت فيه بإسناد، وذكره غيره مسندًا. قلتُ: قد أسلفته مسندًا.\nوقوله: (فسمع منهما) يعني سمع قول علي وأسامة - ﵄ - على اختلافهما فيه.\nوقوله (ولم يلتفت إلى تنازعهم). يعني: عليًّا وأسامة، وأراد تنازعهما، وأظن الألف سقطت من الكتاب (^٢).\nآخر الاعتصام ولله الحمد\n_________\n(^١) \"الأم\" ٦/ ٢٠٧.\n(^٢) انظر: \"شرح ابن بطال\" ١٠/ ٣٩٨ - ٤٠٠.","vol":"33","page":172},{"text":"٩٧\nكتاب التوحيد","vol":"33","page":173},{"text":"بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type='title' id=toc-4322>٩٧ - كِتَابُ التَّوحيدِ وَالرَّد عَلَى الْجَهْمِيَّةِ</span>\nغالب أحاديثه سلفت.\n\n<span data-type='title' id=toc-4323>١ - باب مَا جَاءَ فِي دُعَاءِ النَّبِيِّ - ﷺ - أُمَّتَهُ إِلَى تَوْحِيدِ اللهِ تَعَالَى</span>\n٧٣٧١ - حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ صَيْفِىٍّ، عَنْ أَبِي مَعْبَدٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - بَعَثَ مُعَاذًا إِلَى اليَمَنِ. [انظر: ١٣٩٥ - مسلم: ١٩ - فتح ١٣/ ٣٤٧].\n\n٧٣٧٢ - وَحَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا الفَضْلُ بْنُ العَلَاءِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ أُمَيَّةَ، عَنْ يَحْيَى بْنِ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ صَيْفِيٍّ أَنَّهُ سَمِعَ أَبَا مَعْبَدٍ -مَوْلَى ابْنِ عَبَّاسٍ- يَقُولُ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ لَمَّا بَعَثَ النَّبِيُّ - ﷺ - مُعَاذًا نَحْوَ الْيَمَنِ قَالَ لَهُ: «إِنَّكَ تَقْدَمُ عَلَى قَوْمٍ مِنْ أَهْلِ الكِتَابِ، فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَى أَنْ يُوَحِّدُوا اللهَ تَعَالَى، فَإِذَا عَرَفُوا ذَلِكَ فَأَخْبِرْهُمْ أَنَّ اللهَ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي يَوْمِهِمْ وَلَيْلَتِهِمْ، فَإِذَا صَلُّوا فَأَخْبِرْهُمْ أَنَّ اللهَ افْتَرَضَ","vol":"33","page":175},{"text":"عَلَيْهِمْ زَكَاةً فِي أَمْوَالِهِمْ، تُؤْخَذُ مِنْ غَنِيِّهِمْ فَتُرَدُّ عَلَى فَقِيرِهِمْ، فَإِذَا أَقَرُّوا بِذَلِكَ فَخُذْ مِنْهُمْ، وَتَوَقَّ كَرَائِمَ أَمْوَالِ النَّاسِ» [انظر: ١٣٩٥ - مسلم: ١٩ - فتح ١٣/ ٣٤٧].\n\n٧٣٧٣ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي حَصِينٍ وَالأَشْعَثِ بْنِ سُلَيْمٍ سَمِعَا الأَسْوَدَ بْنَ هِلَالٍ، عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «يَا مُعَاذُ، أَتَدْرِي مَا حَقُّ اللهِ عَلَى العِبَادِ؟». قَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا، أَتَدْرِي مَا حَقُّهُمْ عَلَيْهِ؟». قَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «أَنْ لَا يُعَذِّبَهُمْ» [انظر: ٢٨٥٦ - مسلم: ٣٠ - فتح ١٣/ ٣٤٧].\n\n٧٣٧٤ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ أَنَّ رَجُلًا سَمِعَ رَجُلًا يَقْرَأُ: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] يُرَدِّدُهَا، فَلَمَّا أَصْبَحَ جَاءَ إِلَى النَّبِيِّ - ﷺ - فَذَكَرَ لَهُ ذَلِكَ -وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا- فَقَالَ رَسُولُ اللهِ - ﷺ -: «وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآنِ».\nزَادَ إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ، أَخْبَرَنِي أَخِي قَتَادَةُ بْنُ النُّعْمَانِ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٥٠١٣ - فتح ١٣/ ٣٤٧].\n\n٧٣٧٥ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ حَدَّثَنَا عَمْرٌو، عَنِ ابْنِ أَبِي هِلَالٍ، أَنَّ أَبَا الرِّجَالِ مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ حَدَّثَهُ عَنْ أُمِّهِ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ -وَكَانَتْ فِي حَجْرِ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - عَنْ عَائِشَةَ أَنَّ النَّبِيَّ - ﷺ - بَعَثَ رَجُلًا عَلَى سَرِيَّةٍ، وَكَانَ يَقْرَأُ لأَصْحَابِهِ فِي صَلَاتِهِ فَيَخْتِمُ بـ ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] فَلَمَّا رَجَعُوا ذَكَرُوا ذَلِكَ لِلنَّبِيِّ - ﷺ -، فَقَالَ: «سَلُوهُ لأَيِّ شَيْءٍ يَصْنَعُ ذَلِكَ؟». فَسَأَلُوهُ، فَقَالَ: لأَنَّهَا صِفَةُ الرَّحْمَنِ، وَأَنَا أُحِبُّ أَنْ أَقْرَأَ بِهَا. فَقَالَ النَّبِيُّ - ﷺ -: «أَخْبِرُوهُ أَنَّ اللهَ يُحِبُّهُ» [مسلم: ٨١٣ - فتح ١٣/ ٣٤٧].","vol":"33","page":176},{"text":"ذكر فيه حديث بعث معاذ - ﵁ - \"إِنَّكَ تَأتي عَلَى قَوْمٍ مِنْ أَهْلِ الكِتَابِ، فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَي أَنْ يُوَحِّدُوا الله\" الحديث بطوله، وقد سلف في الزكاة (^١).\nوحديث معاذ - ﵁ -: \"أَتَدرِي مَا حَقُّ اللهِ عَلَى العِبَادِ؟ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ .. \" الحديث.\nوحديث أبي سعيد الخدري - ﵁ -: أَنَّ رَجُلًا سَمِعَ رَجُلًا يَقْرَأُ: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] يُرَدِّدُهَا، فَلَمَّا أَصْبَحَ جَاءَ إِلَى النَّبِيِّ - ﷺفَذَكَرَ لَهُ ذَلِكَ -وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا- فَقَالَ رَسُولُ اللهِ - ﷺ -: «وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ القُرْآنِ».\nزَادَ إِسْمَاعِيلُ بْنُ جَعْفَرٍ -يعني شيخ البخاري- عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ -أي: كما أسلفه في الأول، وزاد قال: أَخْبَرَنِي أَخِي قَتَادَةُ بْنُ النُّعْمَانِ، عَنِ النَّبِيِّ - ﷺ -.\nوحديث عائشة - ﵂ -: أَنَّه - ﷺبعَثَ رَجُلًا عَلَى سَرِيَّةٍ. الحديث سلف (^٢).\nووجه ذكره هذِه الأحاديث هنا ما اشتملت عليه من التوحيد، وكذا ذكره ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾؛ لأنها سورة تشتمل على توحيد الله وصفاته الواجبة له وعلى نفي ما يستحيل عليه من أنه لم يلد ولم يولد ولم يكن له كفوًا أحد.\nوتضمنت ترجمة الباب: أن الله واحد، وأنه ليس بجسم؛ لأن الجسم ليس بشيء واحد، وإنما هي أشياء كثيرة مؤلفة، في نفس\n_________\n(^١) سلف برقم (١٣٩٥) كتاب: الزكاة، باب: وجوب الزكاة.\n(^٢) سلف معلقًا قبل حديث (٥٠١٣) كتاب: فضائل القرآن، باب: فضل ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾.","vol":"33","page":177},{"text":"الترجمة الرد على الجهمية في قولها: إنه تعالى جسم. تعالى الله عن قولهم، والدليل على استحالة كونه جسمًا: أن الجسم موضوع في اللغة للمؤلف المجتمع وذلك محال عليه تعالى؛ لأنه لو كان كذلك لم ينفك عن الأعراض المتعاقبة عليه الدالة بتعاقبها عليه على حدثها لفناء بعضها عند مجيء أضدادها، ومالم ينفك عن المحدثات فمحدث مثلها، وقد قام الدليل على قدمه تعالى، فبطل كونه جسمًا (^١).\n_________\n(^١) بيَّن المصنف المراد بالجسم هنا وهو المؤلف المجتمع، أو بمعنى آخر المركب الذي كان متفرقا، وهذا باطل في حقه سبحانه كما ذكر المصنف. وعلى وجه العموم فإن هذِه اللفظة لا يصح نسبتها إلى الله بصرف النظر عن معناها. فمن قصد بها أن المقصود بالجسم كونه قائما بنفسه، أو من تُرفع إليه الأيدي، فبرغم كون ذلك خطأ من جهة اللغة، فإن المعنى مقبول واللفظ مردود، والصواب ترك استخدامه في هذا المقام.\nوينبغي التنبيه أن الكثير من هذِه المسائل تسلل إلى المسلمين من الفلاسفة والملاحدة، وليست هذِه المصطلحات من هدي السلف، ولم يتكلم بها النبي - ﷺ - ولا صحابته الكرام، ولا مفر لأهل السنة أن يوضحوها ويبينوا ما فيها من حق وباطل، فأصل المسألة مأخوذ من الفلاسفة الذين قالوا أن الصفة لا تقوم إلا بجسم، والجسم مركب، والتركيب خمسة أنواع كلها يجب نفيها عن الله، واعتمد على كلامهم ابن سينا وأتباعه كالرازي وغيره وبنوا عليه النفي والتعطيل. انظر: \"الرسالة الصفدية\" ص ١٣٣ - ١٣٥ (نشر أضواء السلف).\nومسألة الكلام في الجسم عند الماتردبة ومن قلدهم مطية لإنكار كثير من الصفات، ويقدمون لذلك مقدمات يمكن التسليم بها، إلا أنهم يسيرون بها بعد ذلك إلى التأويل. فهم يقولون: \"ولذلك بطل القول فيه بالجسم والعرض إذ هما تأويلا الأشياء، وإذا ثبت ذا بطل تقدير جميع ما يُضاف إليه من الخلق ويُوصف به من الصفات بما يفهم منه لو أضيف إلى الخلق ووصف به وفي ذلك ظهور تعنت المشبهة، وذلك سبب إلحاد من ألحد\". إلى غير ذلك من أقوالهم التي تؤدي إلى جحد صفات الله تعالى.\nانظر: \"تناقض أهل الأهواء والبدع في العقيدة\" ص ٣٢٦ مكتبة الرشد.","vol":"33","page":178},{"text":"فصل:\nينبغي أن يعتقد أن الله تعالى في عظمته لا يشبه شيئًا من مخلوقاته ولا يُشبَّهُ به، وأن ما جاء مما أطلقه الشرع على الخلق والمخلوقات فلا تشابه بينهما في المعنى الحقيقي؛ إذ صفات القديم (^١) بخلاف صفات المخلوق، فكما أن ذاته لا تشبه الذوات، فكذلك صفته لا تشبه صفات المخلوقين؛ إذ صفاتهم لا تنفك عن الأعراض، والأعراض هو تعالى منزه عنها.\nقال بعضهم: التوحيد إثبات ذات غير مشبهة للذوات، ولا معطلة عن الصفات.\nوقال الواسطي: ليس كذاته ذات، ولا كاسمه اسم، ولا كفعله فعل، ولا كصفته صفة إلا من جهة موافقة اللفظ اللفظ، وجلَّت الذات القديمة أن تكون لها صفة حديثة (^٢)، كما استحال أن يكون للذات المحدثة صفة قديمة، من اطمأن إلى موجود انتهى إليه فكره\n_________\n(^١) إطلاق اسم (القديم) علي الله تعالى مشهور عند أكثر أهل الكلام، وتأثر بهم الكثير حتى قال الطحاوي في عقيدته المشهورة: (قديم بلا ابتداء)، وأرادوا بذلك المتقدم على الحوادث كلها، والمعنى الذي أرادوه صواب، لكن الاسم خطأ، فالقِدَم في اللغة مطلق لا يختص بالتقدم على الحوادث كلها، كما أنَّ هذا الاسم لم يرد به نص، وأسماؤه سبحانه توقيفية، لذا أنكره كثير من السلف والخلف، وأولى منه اسم (الأول) فقد جاء به النص القرآني، وهو يُشعر أنَّ ما بعده آيلٌ إليه. علي أن كثير من أهل العلم أطلقوا (القِدَم) على صفات الله وأفعاله، بمعني أنها غير مخلوقة أو حادثة. والكلام على الفرع يختلف عن الكلام على الأصل.\n(^٢) بعض هذِه الألفاظ يستخدمها أهل الكلام في نفي أفعال الله -﷿-، باعتبار أن هذا الفعل (الصفة) حادث، والله منزه عن الحوادث، وهذا بعيد عن الصواب إن قُصد به إنكار الصفة، وانظر التعليق الآتي آخر هذا الباب.","vol":"33","page":179},{"text":"فهو مشبه، ومن اطمأن إلى النفي المحض فهو معطل، وإن (اعترف) (^١) بموجود، اعترف بالعجز عن درك حقيقته فهو موحد.\nوقال ذو النون (^٢): حقيقة التوحيد أن تعلم أن قدرة الله في الأشياء بلا علاج، وصنعه لها بلا مزاج، وعلة كل شيء صنعه ولا علة لصنعه، وما تصور في وهمك فالله بخلافه.\nفصل:\nقوله - ﵇ - لمعاذ: \"فليكن أول ما تدعوهم إليه أن يوحدوا الله\". يريد: وينزعون عن مقالتهم: عزير ابن الله، والمسيح ابن الله، ويقرون أن الله واحد لا شريك له، وذلك كله راجع إلى التوحيد.\nفصل:\nوفيه: الدعوة قبل القتال، واختلف فيمن بلغته الدعوة، هل يدعى أم لا؟\n_________\n(^١) في (ص ١): قطع.\n(^٢) ذو النون المصري: ثوبان بن إبراهيم الأخميمي المصري، أبو الفياض، أو أبو الفيض: أحد الزهاد العباد المشهورين. من أهل مصر. نوبي الأصل من أخميم بجنوب مصر، من الموالي. كانت له فصاحة وحكمة وشعر.\nوقيل ما روى من الحديث، ولا كان يتقنه. وقال الدارقطني: روى عن مالك أحاديث فيها نظر.\nوكان واعظا. وهو أول من تكلم بمصر في (ترتيب الأحوال ومقامات أهل الولاية) فأنكر عليه عبد الله بن عبد الحكم. واتهمه المتوكل العباسي بالزندقة، فاستحضره إليه وسمع كلامه. ثم أطلقه، فعاد إلى مصر. (ت ٢٤٥ هـ)\nانظر: \"حلية الأولياء\" ٩/ ٣٣١، ٣٩١ و١٠/ ٣،٤، \"تاريخ بغداد\" ٨/ ٣٩٣، \"سير أعلام النبلاء\" ٣/ ١٥، \"طبقات الأولياء\" ٢١٨، ٢٢٣، \"طبقات الصوفية\" ١٥، ٢٦، \"طبقات الشعراني\" ١/ ٨١، ٨٤، \"الرسالة القشيرية\" ص ٢١١، \"الأعلام\" للزركلي ٢/ ١٠٢.","vol":"33","page":180},{"text":"ففي \"المدونة\" (^١) روايتان عن مالك، وأما من لم تبلغهم فلا يقاتلوا حتى يدعوا فإن شك في أمرهم، فالدعوة أقطع للشك (قال أبو حنيفة: إن بلغتهم فحسن أن يدعوا قبل القتال) (^٢)، وقال الشافعي: لا أعلم أحدًا من المشركين لم تبلغه الدعوة إلا أن يكون خلف الذين يقاتلون قومٌ من المشركين خلف الترك والخوز (^٣) لم تبلغهم الدعوة فلا يُقاتَلوا حضى يُدْعَوا (^٤).\nفصل:\nوقوله: (\"فإذا عرفوا ذلك فأخبرهم أن الله. فرض عليهم خمس صلوات\")، قال الداودي: يريد لا تفاجئهم في ذلك، وظاهر الحديث أنه يفعل بهم عقب معرفتهم.\nقال ابن العطار (^٥) في \"دقائقه\": فإذا أجاب بالإِسلام وأقر برسالة محمد - عليه أفضل الصلاة والسلام -، ووقف على الشرائع والأحكام وحدود الوضوء والصلاة والزكاة والصيام والحج مع الاستطاعة إلى بيت الله الحرام، فإن لم يلتزم ذلك لم يقبل إسلامه ولا يكون بذلك مرتدًّا بخلاف من صلى ثم ارتد، فإنه إن صلى صلاة واحدة وارتد فإنه يستتاب حينئذٍ، فإن تاب وإلا قتل.\n_________\n(^١) \"المدونة\" ١/ ٣٦٧.\n(^٢) من (ص ١)، وانظر\"المبسوط\"١٠/ ٦.\n(^٣) الخُوز: جيل من الناس، انظر \"الصحاح\" ٣/ ٨٧٨.\n(^٤) \"الأم\" ٤/ ١٥٧.\n(^٥) هو الإمام علاء الدين علي بن داود بن العطار الشافعي، له من المؤلفات ترجمة للنووي، وترتيب لفتاوى النووي، وله شرح على \"العمدة\" فرغ من تحقيقه الشيخ حسين عكاشة، وكتابه\"الدقائق المجموعة\" لم يُطبع. انظر: \"تذكرة الحفاظ\" ٤/ ١٥٠٤، \"الدرر الكامنة\" ٣/ ٥ - ٧، \"معجم المؤلفين\" ٢/ ٣٨٧.","vol":"33","page":181},{"text":"وقال بعض متأخريهم: إذا أقر بالألوهية والوحدانية وأنكر الصلاة أو الصوم أو الحج كان على حكم المرتد، ولا تقبل منه جزية إن بذلها ليبقي على ما كان عليه (قبل ذلك) (^١).\nفصل:\nوقوله: (\"زكاة تُؤْخَذُ مِنْ أغْنيائهم فَتُردُّ على فُقَرَائِهم\") فيه دليلان:\nأحدهما: من له نصاب فهو غني لا يجوز له أخذ الزكاة، وهو قول مالك في رواية المغيرة، وبه قال أبو حنيفة، ولمالك عند محمد يأخذ من له أربعون دينارًا.\nوثانيهما: أن الزكاة لا تنقل، وإنما تصرف في فقراء الموضع الذي تؤخذ منه، فإن خالف فالأصح عدم الإجزاء عندنا، وإن كان دون مسافة القصر. وقال سحنون: إذا كان بقريته فقراء، وقال ابن اللباد: يجزئه، وهذا استحسان، وقد أشار (نحوه) (^٢) ابن القصار، واختلف عندهم هل يستأجر عليها منها أو من ماله.\n(فصل) (^٣):\nقال الداودي: فيه تأخير البيان، بأن الفروض لم تلزم من لم يسمعها حتى يسمع، وأنه لا قضاءَ عليه فيما يقضي.\nفصل:\nوقوله: (\"وتوقَ كرائمَ أموالِ النَّاس\") أي: اجتنب خيار مواشيهم أن تأخذها في الزكاة، وكرائم: جمع كريمة، وهي الشاة الغزيرة اللبن، واختلف إذا كانت جيادًا كلها أو ردئية كلها وسِخالًا على\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): نحوه عند.\n(^٣) في (ص ١): قوله.","vol":"33","page":182},{"text":"أربعة أقوال للمالكية، ففي \"المدونة\": يأتي زكاتها من غيرها (^١).\nوقال محمد بن عبد الحكم: لولا خلاف قول أصحاب (^٢) مالك لكان بيِّنًا أن يأخذ واحدة من أوساطها، وقال مطرف في \"ثمانية أبي زيد\" (^٣): إذا كانت جيدة أو سِخالًا لا يأخذ منها، وإن كانت عجافًا أو ذوات عوار أو تيوسًا أخذ منها. وقال ابن الماجشون: تؤخذ من الجيد والرديء إلا أن تكون سخالا.\nفصل:\nوقوله: (\"حق العباد علي الله أن لا يعذبهم\") يريد: حقًّا عُلم من جهة الشرع بوعده تعالى لمن أطاعه بالنجاة من عذابه إلا أنه واجب عقلًا عند المعتزلة (^٤).\n_________\n(^١) \"المدونة\" ١/ ٢٦٧.\n(^٢) في الأصل: لولا خلاف أصحاب قول ..، والمثبت من (ص ١).\n(^٣) أبو زيد هو عبد الرحمن بن إبراهيم بن عيسى القرطبي المالكي، نقل عن مطرف بن عبد الله اليساري، وعبد الملك بن ماجشون، برع في الفقه، ومات بقرطبة سنة تسع وخمسين ومائتين، وكتابه \"ثمانية أبي زيد\" عبارة عن ثمانية كتب من سؤاله المدنيين. انظر: \"سير أعلام النبلاء\" ١٢/ ٣٣٦، \"إيضاح المكنون\" ص ٣٤٦، \"معجم المؤلفين\" ٢/ ٧٢.\n(^٤) جعل المعتزلة أصل دينهم مبنيا على الإقرار بالنعمة ووجوب الشكر عقلا.\nوأهل السنة يرون أتباع أوامر الله ورسوله سواء سبقت معرفة الله بالفطرة أو الاضطرار أو بالنقل أو استدل لذلك بآيات الله ومعجزات نبيه - ﷺ -، فهؤلاء المؤمنون استغنوا عن معرفة أيهما يجب أولًا.\nوكذا الحال في حق العباد على الله، سواء علمنا ذلك بالعقل أو بغيره، فقد نُقل إلينا الشرع بذلك، فعرفناه بالسمع، ونحن مكلفون باعتقاد ما في الوحيين، بصرف النظر عن فهم العقل للمسألة، إذ لو جعلنا ذلك أصلا؛ فقد تتفق العقول على مسائل ثم تختلف في أخرى، فأصبح الفصل في الرد إلى النص.","vol":"33","page":183},{"text":"وقيل: إنه خرج على الجهة (المقابلة) (^١) للَّفظ الأول؛ لأنه قال في أوله: \"ما حق الله على العباد؟ \".\nولا شك أن لله تعالى على عباده حقوقًا، فاتبع اللفظ الثاني الأول مثل: ﴿وَمَكَرُوا وَمَكَرَ اللهُ﴾ [آل عمران: ٥٤]، ﴿فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللهُ مِنْهُمْ﴾ [التوبة: ٧٩]، ﴿فَمَنِ اعْتَدَى عَلَيْكُمْ﴾ [البقرة: ١٩٤].\nفصل:\nومعني (يتقالها): يستقلها من قلَّ الشيء يَقِلُّ قِلَّةً، ولو كان من القول لكان يتقولها، وقوله: (\"تعدل ثُلثَ القرآن\") أي: في الأجر، لا أن شيئًا من القرآن أفضل من شيء على أحد القولين؛ لأنه كله صفة لله تعالى (^٢).\nوقيل: المعنى في ذلك: أن الله تعالى يتفضل بتضعيف الثواب لقارئها، ويكون منتهى التضعيف إلى مقدار ثلث ما يستحق من الأجر على قراءة ثلث القرآن من غير تضعيف أجر.\nوقيل: المعنى في ذلك: أن القرآن على ثلاثة أنحاء قصص وأحكام وأوصاف لله تعالى، ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ تشتمل علي ذكر الصفات وكانت ثلثًا بهذا الاعتبار، وقيل: معنى ثلث القرآن لشخص بعينه قصده الشارع وهو بعيد، وقيل: فضلت بذلك؛ لأنه ليس فيها شيء من العمل، إنما هي توحيد محض.\nوقوله - ﵇ -: \"سلوه\" يحتمل أن يكون سؤالهم إياه؛ لأنه - ﵇ - هو الذي أمره.\n_________\n(^١) في (ص ١) المقالة.\n(^٢) بل الصواب أن هناك تفاضل؛ كما في هذا الحديث، وفي حديث الفاتحة، وليس في ذلك انتقاص من كلام الله -﷿-، فكل كلامٌ حسنٌ وصدقٌ.","vol":"33","page":184},{"text":"وقوله: (لأنها صفة الرحمن) أي: لأن فيها أسماءه وصفاته، وأسماؤه مشتقة من صفاته.\nوقوله: (\"أخبروه أنَّ الله يحبه\") أي: يريد ثوابه؛ لأنه تعالى لا يوصف بالمحبة الموصوفة فيها؛ لأنه يتقدس (عن) (^١) أن يميل أو يمال إليه، وليس بذي جنس أو طبع فيتصف بالشوق الذي تقتضيه الجنسية والطبعية، فمعنى محبته للخلق: إرادته ثوابهم، وقيل: المحبة راجعة إلي نفس الإنابة والتنعيم لا لإرادة، ومعنى محبة المخلوقين له إرادتهم أن ينفعهم (^٢).\n_________\n(^١) من (ص ١).\n(^٢) بل هي محبة حقيقية تليق بجلاله، وما ذكره المؤلف هنا في محبة الله تعالى هو ما عليه مذهب الأشاعرة؛ حيث ينفون هذه الصفة، وغيرها من الصفات، عن الله تعالى ويعطلونها، ويفسِّرونها إذا وردت في القرآن والسنَّة بلوازمها ومقتضياتها، من إرادة الثواب للعبد والعفو عنه والإنعام عليه كما فعل المؤلف، فينفون حقيقة صفة الله، ويحرفونها ويؤوِّلونها، بدعوى أنها توهم النقص في الذات العلية؛ لأن المحبة عندهم، هي: ميل القلب إلا ما يلائم الطبع، وهذا من صفات المخلوق، والله منزَّه عن ذلك الأمر الذي دعاهم إلى تأويل صفة المحبة، وحملها على الإرادة كما فعل المؤلف. والذي أوقع الأشاعرة في هذا الخطأ العقدي، هو قياسهم صفات الخالق على صفات المخلوق. ومن قواعد منهج السلف الصالح: أن الكلام في الصفات فرع عن الكلام في الذات، فكما أن ذات الحق لا تشبه ذوات الخلق، فكذلك صفاته ومن قواعدهم: أن القول في بعض الصفات كالقول في بعضها الآخر، فيثبت السلف جميع صفات الله، ويمرُّونها كما جاءت بما يليق بذاته العلِيَّة، ولا يُؤؤَلونها، ومنها: صفة المحبة. ويثبتون كذلك لوازمها من إرادة الله إكرام من يحبه وإثباته، فالله تعالى يُحِبُّ، ويُحَبُّ لذاته، وليس فقط لثوابه، كما قال: ﴿فَسَوْفَ يَأْتِي اللهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ﴾ [المائدة: ٥٤].\nوتأويل الأشاعرة لصفة المحبة بالإرادة، إنما هو تحريف لحقيقة الصفة، وصرف لها عن وجهها الصحيح، ويقال لهم: إنَّ المعنى الذي صرفتم اللفظ إليه، هو نفس =","vol":"33","page":185},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= المعنى الذي صرفتموه عنه، فالإرادة، هي: ميل الإنسان إلا ما يلائمه، أو إلى ما ينفعه، ودفع ما يضره، وهي من صفات المخلوقين، والله منزَّه عن ذلك، فإن قال الأشاعرة: إرادة تليق به، قيل لهم: وكذلك له محبة، وصفات تليق به، فالسلامة والحكمة في منهج السلف.\nانظر: \"لوامع الأنوار البهية\" للسفاريني: ١/ ٢٢١ وما بعدها، \"شرح العقيدة الواسطية\" محمد هراس: ٤٥، \"الكواشف الجلية عن معاني الواسطية\" للسلمان: ١٨٣.\nوقد ذكر شيخ الإسلام ابن تيمية خلاصة في هذا الموضوع نورده هنا بما يُغني عن كثرة التكرار في غير هذا الموضع، قال -﵀-: نَعْتَقِد أَنَّ اللهَ تَعَالَي أَوَّلٌ لَمْ يَزُلْ وَآخِرٌ لَا يُزَالُ أَحَدٌ وَصَمَدٌ كَرِيمٌ عَلِيمٌ حَلِيمٌ عَلِيٌّ عَظِيمٌ رَفِيعٌ مَجيدٌ وَلَهُ بَطْشٌ شَدِيدٌ وَهُوَ يُبْدِئُ وَيُعِيدُ فَعَّالٌ لِمَا يُرِيدُ قَوِيٌّ قَدِيرٌ مَنِيعٌ نَصِيرٌ ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ إلَى سَائِرِ أَسْمَائِهِ وَصِفَاتِهِ مِنْ النَفْسِ وَالْوَجْهِ وَالْعَيْنِ وَالْقَدَمِ وَالْيَدَيْنِ وَالْعِلْمِ وَالنَّظَرِ وَالسَّمْعِ وَالْبَصَرِ وَالْإِرَادَةِ وَالْمَشِيئَةِ وَالرِّضَى وَالْغَضَب وَالْمَحَبَّةِ وَالضَّحِكِ وَالْعَجَب وَالاسْتِحْيَاء؛ وَالْغَيْرَةِ وَالْكَرَاهَةِ وَالسَّخَطِ وَالْقبْضِ وَالْبَسْطِ وَالْقُرْب وَالدُّنُوِّ وَالْفوْقِيَّةِ وَالْعُلُوِّ وَالْكَلَامِ وَالسَّلَامِ وَالْقَوْلِ وَالنِّدَاءِ وَالتَّجَلِّي وَاللِّقَاءِ وَالنُّزُولِ؛ وَالصُّعُودِ وَالِاسْتِوَاءِ وَأَنَّهُ تَعَالَى فِي السَّمَاءِ وَأَنَّهُ عَلَى عَرْشِهِ بَائِنٌ مِنْ خَلْقِهِ.\nقَالَ مَالِكٌ: إنَّ اللهَ في السَّمَاءِ وَعِلْمُهُ فِي كُلِّ مَكَانٍ.\nوَقَالَ عَبْدُ اللهِ بْنُ المُبَارَكِ: نَعْرِفُ رَبَّنَا فَوْقَ سَبْعِ سَمَوَاتِهِ عَلَى العَرْشِ بَائِنًا مِنْ خَلْقهِ وَلَا نَقُولُ كَمَا قَالَتْ الجهمية إنَّهُ ههنا - وَأَشَارَ إِلَى الأَرْضِ.\nوَقَالَ سُفْيَانُ الثَّوْرِيُّ: ﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾ قَالَ: عِلْمُهُ.\nقَالَ الشَّافِعِيُّ: إنَّهُ عَلَى عَرْشِهِ فِي سَمَائِهِ يَقْرُبُ مِنْ خَلْقِهِ كَيْفَ شَاءَ.\nقَالَ أَحْمَدُ: \"إنَّهُ مُسْتَوٍ عَلَى العَرْشِ عَالِم بِكُلِّ مَكَانٍ\" وإِنَّهُ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا كَيْفَ شَاء وإِنَّهُ يأتِي يَوْمَ القِيَامَةِ كَيْفَ شَاءَ وإِنَّهُ يَعْلُو عَلَى كُرْسِيِّهِ وَالْإِيمَانُ بِالْعَرْشِ وَالْكُرْسِيِّ وَمَا وَرَدَ فِيهِمَا مِنْ الآيَاتِ وَالْأَخْبَارِ.\nوَأَنَّ الكَلِمَ الطَّيّبَ يَصْعَدُ إلَيْهِ وَتَعْرُجُ المَلَائِكَةُ وَالرُّوحُ إلَيْهِ وَأَنَّهُ خَلَقَ آدَمَ بِيَدَيْهِ وَخَلَقَ القَلَمَ وَجَنَّةَ عَدْنٍ وَشَجَرَةَ طُوبَى بيَدَيْهِ وَكَتَبَ التَّوْرَاةَ بِيَدَيْهِ وَأَنَّ كِلْتَا يَدَيْهِ يَمِينٌ. =","vol":"33","page":186},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قَالَتْ عَائِشَةُ - ﵂ -: \"لَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِوَحْيٍ يُتْلَى\".\nوَذَكَرَ الشَّافِعِيُّ المُعْتَقَدَ بِالدَّلَائِلِ فَقَالَ لله أَسْمَاءٌ وَصِفَاتٌ جَاءَ بِهَا كِتَابُهُ؛ وَأَخْبَرَ بِهَا نَبِيُّهُ أُمَّتَهُ؛ لَا يَسَعُ أَحَدًا مِنْ خَلْقِ اللهِ قَامَتْ عَلَيْهِ الحُجَّةُ رَدُّها -إِلَي أَنْ قَالَ- نَحْوَ إخْبَارِ اللهِ سُبْحَانَهُ إيَّانَا أَنَّهُ سَمِيعٌ بَصِيرٌ وَأَنَّ لَهُ يَدَيْنِ لِقَوْلِهِ: ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾ وَأَنَّ لَهُ يَمِينًا بِقَوْلِهِ: ﴿وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ وَأَنَّ لَهُ وَجْهًا لِقَوْلِهِ: ﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾ وَقَوْلُهُ: ﴿وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (٢٧)﴾ وَأنَّ لَهُ قَدَمًا لِقَولِه - ﷺ -: \"حتى يَضَعَ الرَّبُّ فِيهَا قدَمهُ يَعْنِي جَهَنَّمَ. وَأَنَّهُ يَضْحَكُ مِنْ عَبْدِهِ المُؤْمِنِ؛ لِقَوْلِهِ - ﷺ - لِلَّذِي قُتِلَ فِي سَبِيلِ اللهِ: \"إنَّهُ لَقِيَ اللهَ وَهُوَ يَضْحَكُ إلَيْهِ\" وَأَنَّهُ يَهْبِطُ كُلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا لِخَبَرِ رَسُولِ اللهِ - ﷺ - بِذَلِكَ.\nوَأَنَّ المُؤْمِنِينَ يَرَوْنَ رَبَّهُمْ يَومَ القِيَامَةِ بِأَبْصَارِهِمْ كَمَا يَرَوْنَ القَمَرَ لَيْلَةَ البَدْرِ وَأَنَّ لَهُ إصْبَعًا لِقَوْلِهِ: \"مَا مِنْ قَلْب إلاَّ وَهُوَ بَيْنَ إصْبَعَيْنِ مِنْ أَصَابع الرَّحْمَنِ\". وَسِوى مَا نَقَلَهُ الشَّافِعِيُّ أَحَادِيثُ جَاءَتْ فِي الصِّحَاحِ وَالْمَسَانِيدِ وَتَلَقَّتْهَا الأُمَّةُ بالْقَبُولِ وَالتَّصْدِيقِ نَحْوَ مَا فِي الصَّحِيحِ مِنْ حَدِيثِ الذَّاتِ وَقَوْلِهِ - ﷺ -: \"لَا شَخْصَ أًغْيَرُ مِنْ اللهِ\" وَقَوْلِهِ: \"أتعْجَبُونَ مِنْ غَيْرَةِ سَعْدٍ؟ والله لَأَنَا أغْيَرُ مِنْ سَعْدٍ والله أغْيَرُ مِنِّي\" وَقَوْلِهِ: \"لَيْسَ أَحَدٌ أَحَبَّ إلَيْهِ المَدْحُ مِنْ اللهِ وَلذَلِكَ مَدحَ نَفْسَهُ وَلَيْسَ أَحَدٌ أغْيَرَ مِنْ اللهِ مِنْ أَجْلِ ذَلِكَ حَرَّمَ الفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن\" وَقَوْلِهِ: \"يَدُ اللهِ مَلْأى\" وَقَوْلِهِ: \"إنَّ اللهَ يَقْبِضُ يَوْمَ القِيَامَةِ الأَرْضِينَ وَتَكُونُ السَّمَوَاتُ بيَمِينِهِ ثُمَّ يَقُولُ: أَنَا المَلِكُ\" وَقَوْلِهِ - ﷺ -: \"كلَّمَ أَبَاك كفَاحًا\" وَقَوْلِهِ: \"مَا مِنْكُمْ مِنْ أَحًدٍ إلاَّ سَيُكَلِّمُهُ ربُهُ لَيْسَ بَيْنَهُ وَبَيْنَهُ تُرْجُمَانٌ يُتَرْجِمُ لَهُ\" وَقَوْلِهِ: \"يَتَجَلَّى لَنَا رَبُّنَا يَوْمَ القِيَامَةِ ضَاحِكًا\" .. وَفِي حَدِيثِ المِعْرَاجِ في الصَّحِيحِ: \"ثُمَّ دنَا الجَبَّارُ رَب العِزَّةِ فَتَدَلَّى حَتَّى كَانَ مِنْهُ قَابَ قَوْسَيْنِ أَوْ أَدْنَى\" وَقَوْلِهِ: \"كَتَبَ كتَابًا فَهُوَ عِنْدهُ فَوْقَ العَرْشِ إنَّ رَحْمَتي سَبَقَتْ غَضَبِي\" وَقَوْلِهِ: \"لَا تَزَالُ جَهَنَّمُ يُلْقَى فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حتى يَضَعَ رَبُّ العِزَّةِ فِيهَا قَدَمَهُ -وَفِي رِوَايَةٍ: رِجْلَهُ- فَيَنْزَوي بَعْضُهَا إلَي بَعْضِ وَتَقُولُ: قَدْ قَدْ- وَفِي رِوَايَةٍ: قَطُّ قَطُّ بِعِزَّتِك\". وَنَحْوُ قَوْلِهِ: \"فَيَأْتِيهِمْ اللهُ فِي صُورتهِ التي يَعْرِفُونَ فَيَقُولُ: أَنَا رَبُّكُمْ فَيَقُولُونَ: أَنْتَ رَبُّنَا\" وَقَوْلِهِ - ﷺ -: \"يَحْشُرُ اللهُ العِبَادَ فَيُنَاديهِمْ بصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ: أَنَا المَلِكُ أَنَا الدَّيَّانُ\". إِلَى غَيْرِهَا مِنْ الأًحَادِيثِ هَالَتْنَا =","vol":"33","page":187},{"text":"خاتمة:\nأمر الله تعالى نبيه - ﵊ - بدعاء العباد إلى دينه وتوحيده، ففعل ما لزمه من ذلك، وبلَّغ ما أمر بتبليغه، وأنزل عليه ﴿فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ (٥٤)﴾ [الذاريات: ٥٤]\n_________\n= أَوْ لَمْ تَهُلْنَا بَلَغَتْنَا أَوْ لَمْ تَبْلُغْنَا أعْتِقَادُنَا فِيهَا وَفِي الآيِ الوَارِدَةِ فِي الصِّفَاتِ: أَنَّا نَقْبَلُهَا وَلَا نُحَرِّفُهَا وَلَا نُكَيِّفُهَا وَلَا نُعَطِّلُهَا وَلَا نتَأَوَّلُهَاَ وَعَلَى العُقُولِ لَا نَحْمِلُهَا وَبِصِفَاتِ الخَلْقِ لَا نُشَبِّهُهَا وَلَا نُعْمِلُ رأيَنَا وَفِكْرَنَا فِيهَا وَلَا نزِيدُ عَلَيْهَا وَلَا نَنْقُصُ مِنْهَا بَلْ نُؤْمِنُ بِهَا ونكلُ عِلْمَهَا إلَي عَالِمِهَا كَمَا فَعَلَ ذَلِكَ السَّلَفُ الصَّالِحُ وَهُمْ القُدْوَةُ لنَا فِي كُلِّ عِلْمٍ.\nوعَنْ إسْحَاقَ أَنَّهُ قَالَ: لَا نُزِيلُ صِفَةً مِمَّا وَصَفَ اللهُ بِهَا نَفْسَهُ أَوْ وَصَفَهُ بِهَا الرَّسُولُ عَنْ جِهَتِهَا لَا بِكَلَام وَلَا بِإِرَادةٍ إنَّمَا يَلْزَمُ المُسْلِمَ الأَدَاءُ وَيُوقِنُ بِقَلْبهِ أَنَّ مَا وَصَفَ اللهُ بِهِ نَفْسَهُ فِي القُرآنً إنمَا هِيَ صِفَاتُهُ وَلَا يَعْقِلُ نَبِيٌّ مُرْسَلٌ وَلَاَ مَلَكٌ مُقَرَّبٌ تِلْكَ الصّفَاتِ إلا بِالْأَسْمَاءِ التِي عَرَفَهُمْ الرَّبُّ -﷿-.\nوعَنْ مَالِكٍ والأوزاعي وَسُفْيَانَ وَاللَّيْثِ وَأَحْمَدَ بْنِ حَنْبَل أَنَّهُمْ قَالُوا فِي الأَحَادِيثِ فِي الرُّويَةِ وَالنُّزُولِ: \"أَمِرُّوهَا كَمَا جَاءَتْ\".\nوَكَمَا رُوِيَ عَنْ مُحَمَّدِ بْنِ الحَسَنِ -صَاحِب أَبِيِ حَييفَةَ- أَنَّهُ قَالَ فِي الأَحَاديثِ التِي جَاءَتْ: \"إنَّ اللهَ يَهْبِطُ إِلَى السَّمَاءِ الدُّنْيًا\" وَنحْوَ هذا مِن الأَحَادِيثِ: إنَّ هذِه الأَحَاديثَ قَدْ رَوَاهَا الثِّقَاتُ فَنَحْنُ نَرْوِيهَا وَنُؤْمِنُ بِهَا. وَلَا نُفَسِّرُهَا [أي لا نكيفها]. انتهى بتصرف من \"مجموع الفتاوى\" ٤/ ١٨١ - ١٨٦.","vol":"33","page":188},{"text":"<span data-type='title' id=toc-4324>٢ - باب قَوْلِ اللهِ ﵎: ﴿قُلِ ادْعُوا اللهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا فَلَهُ الأَسْمَاءُ الْحُسْنَى﴾ [الإسراء:١١٠]</span>\n٧٣٧٦ - حَدَّثَنَا مُحَمَّدٌ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ زَيْدِ بْنِ وَهْبٍ وَأَبِي ظَبْيَانَ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمُ النَّاسَ». [انظر: ٦٠١٣ - مسلم: ٢٣١٩ - فتح ١٣/ ٣٥٨].\n\n٧٣٧٧ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَاصِمٍ الأَحْوَلِ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: كُنَّا عِنْدَ النَّبِيِّ - ﷺ - إِذْ جَاءَهُ رَسُولُ إِحْدَى بَنَاتِهِ يَدْعُوهُ إِلَى ابْنِهَا فِي المَوْتِ، فَقَالَ النَّبِيُّ - ﷺ -: «ارْجِعْ فَأَخْبِرْهَا أَنَّ لِلَّهِ مَا أَخَذَ وَلَهُ مَا أَعْطَى، وَكُلُّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمًّى، فَمُرْهَا فَلْتَصْبِرْ وَلْتَحْتَسِبْ». فَأَعَادَتِ الرَّسُولَ أَنَّهَا أَقْسَمَتْ لَتَأْتِيَنَّهَا، فَقَامَ النَّبِيُّ - ﷺ - وَقَامَ مَعَهُ سَعْدُ بْنُ عُبَادَةَ وَمُعَاذُ بْنُ جَبَلٍ، فَدُفِعَ الصَّبِيُّ إِلَيْهِ وَنَفْسُهُ تَقَعْقَعُ كَأَنَّهَا فِي شَنٍّ، فَفَاضَتْ عَيْنَاهُ، فَقَالَ لَهُ سَعْدٌ: يَا رَسُولَ اللهِ [ما هذا؟]. قَالَ: «هَذِه رَحْمَةٌ جَعَلَهَا اللهُ فِي قُلُوبِ عِبَادِهِ، وَإِنَّمَا يَرْحَمُ اللهُ مِنْ عِبَادِهِ الرُّحَمَاءَ». [انظر: ١٢٨٤ مسلم: ٩٢٣ - ١٣/ ٣٥٨].\nذكر فيه حديث زيدِ بْنِ وَهْبٍ وَأَبِي ظَبْيَانَ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمُ النَّاسَ\".\nوأبو ظبيان اسمه حصين بن جندب بن عمرو (المذحجي) (^١) الجنبي، أخرجا له.\n_________\n(^١) في الأصل المدلجي، والمثبت من (ص ١)، وانظر \"تهذيب الكمال\" ٦/ ٥١٤ (١٣٥٥).","vol":"33","page":189},{"text":"وحديث أسامة بن زيد - ﵄ - السالف في الجنائز (^١)، وفي آخره: \"وَإِنَّمَا يَرْحَمُ اللهُ مِنْ عِبَادهَ الرُّحَمَاءَ\".\nوغرضه في هذا الباب إثبات الرحمة، وهي صفة من صفات ذاته لا من صفات أفعاله، والرحمن وصف به نفسه تعالى، وهو متضمن لمعنى الرحمة، كتضمن وصفه لنفسه بأنه عالم وقادر وحي وسميع وبصير ومتكلم ومريد للعلم والقدرة والحياة والسمع والبصر والكلام والإرادة التي جميعها صفات ذاته لا صفات أفعاله، لقيام الدليل على أنه تعالى لم يزل ولا يزال حيًّا عالمًا قادرًا سميعًا بصيرًا متكلمًا مريدًا، ومن صفات ذاته الغضب والسخط (^٢).\n_________\n(^١) سلف برقم (١٢٨٤) باب: قول النبي - ﷺ -: \"يعذب الميت ببعض بكاء أهله عليه\".\n(^٢) تَقسيم الصفاتِ إلى صفاتِ ذاتٍ وصفاتِ أفْعالٍ والمبالغة في الفصل بينهما اتُخذت وسيلة لتأويل بعض الصفات عند كثير من المتكلمين. وحجة القائلين بخلق القرآن أنهم يرون الكلام صفة ذات وليست صفة فعل.\nقال ابن تيمية في معرض رده على القائلين بخلق القرآن: قال أحْمد: كلام اللهِ مِنْ اللهِ ليْس بِبائِنٍ عنْه .. وأيْضًا فلوْ كان مخْلوقًا فِي غيْرِهِ لمْ يكنْ كلامه؛ بلْ كان يكون كلامًا لِذلِك المخْلوقِ فِيهِ وكذلِك سائِر ما وصف بهِ نفْسه مِنْ الإِرادةِ والْمحبّةِ والْمشِيئةِ والرِّضى والْغضبِ والْمقْتِ وغيْرِ ذلِك مِنْ الأَمورِ لوْ كان مخْلوقًا في غيْرِهِ لم يكنْ الرّبّ تعالى متّصِفًا بِهِ بلْ كان يكون صِفةً لِذلِك المحلِّ؛ فإِن المعْنى إذا قام بِمحلٍّ كان صِفةً لِذلِك المحلِّ ولمْ يكنْ صِفةً لِغيْرِهِ فيمْتنِع أنْ يكون المخْلوق أوْ الخالِق موْصوفًا بِصِفةٍ موْجودةٍ قائِمةٍ بِغيْرِهِ؛ لِأنّ ذلِك فِطْرِيٌ فما وصف بِهِ نفْسه مِنْ الأفْعالِ اللّازِمةِ يمْتنِع أنْ يوصف الموْصوف بِأمْرِ لمْ يقمْ بِهِ.\nوزعم بعضهم أنّ الفاعِل لا يقوم بِهِ الفِعْل وكان هذا مِمّا أنْكره السّلف وجمْهور العقلاءِ وقالوا لا يكون الفاعِل إلاَّ منْ قام بِهِ الفِعْل وأنّه يفرّق بيْن الفاعِلِ والْفِعْلِ والْمفْعولِ وذكر البخارِيّ فِي \"كِتاب خلْقِ أفْعالِ العِبادِ\" إجْماع العلماءِ على ذلِك. والّذِين قالوا إنّ الفاعِل لا يقوم بِهِ اَلفِعْل وقالوا مع ذلِك إنّ الله فاعِل أفْعالِ العِبادِ كأبِي الحسنِ وغيْرِهِ وأنّ العبْد لمْ يفْعلْ شيْئًا وإِنّ جمِيع ما يخْلقه العبْد فِعْلٌ له وهمْ =","vol":"33","page":190},{"text":"والمراد: برحمته تعالى: إرادته لنفع من سبق في علمه أنه ينفعه ويثيبه على أعماله فسماها رحمة (^١).\nوالمراد بغضبه وسخطه إرادته لإضرار من سبق في علمه إضراره، وعقابه على ذنوبه، فسماها غضبًا وسخطًا (^٢).\nووصف نفسه بأنه راحم ورحيم ورحمن وغاضب وساخط بمعنى أنه مريد لما تقدم ذكره، وإنما لم يعرف بعض العرب من أسماء الله تعالى أن أسماءه كلها واجب استعمالها ودعاؤه بها سواء؛ لكون كل اسم منها راجعًا إلى ذات واحدة وهو الباري تعالى وإن دل كل واحد منها على صفة من صفاته تعالى يختص الاسم بالدلالة عليها، وأما الرحمة التي جعلها الله في قلوب عباده يتراحمون بها فهي من صفات أفعاله، ألا تراه أنه قد وصفها بأن الله تعالى خلقها في قلوب عباده، وجَعْلُهُ\n_________\n= يصِفونه بِالصِّفاتِ الفِعْلِيّةِ المنْفصِلةِ عنْه ويقسِّمون صِفاتِهِ إلى صِفاتِ ذاتٍ وصفاتِ أفْعالٍ مع أنّ الأفْعال عِنْدهمْ هِي المفْعولات المنْفصِلة عنْه فلزِمهمْ أنْ يُوصف بِما خلقه مِنْ الظّلْمِ والْقبائِحِ مع قوْلِهِمْ إنّه لا يوصف بِما خلقه مِنْ الكلامِ وغيْرِهِ فكان هذا تناقضًا مِنهمْ تسلّطتْ بِهِ عليْهِمْ المعْتزِلة. ولمّا قرّروا ما هو مِنْ أصولِ أهْلِ السّنّةِ وهو أنّ المعْنى إذا قام بِمحلِّ اشْتقّ له مِنْه اسْمٌ ولمْ يشْتقّ لِغيْرِهِ مِنْه اسْمٌ كاسْمِ المتكلِّمِ نقض عليْهِمْ المعْتزِلة ذلِك بِاسْمِ الخالِقِ والْعادِلِ فلمْ يجِيبوا عنْ النّقْضِ بِجوابِ سدِيدٍ. وأمّا السّلف والْأئِمّة فأصْلهمْ مطّرِدٌ. \"مجموع الفتاوى\" ١٢/ ٢٩٧، ٣١٣.\n(^١) بل هي رحمة حقيقية تليق بجلاله.\n(^٢) أهل السُّنَّة يُثبتون صفاته سبحانه دون تأويل، ولا يعني اشتراكها مع صفات المخلوقين في المسمى أن ذلك تشبيه، فإن الاسم وإن اشتركَ في أصلِ مَعْنى الصفة، فإنه لا يدل على الاشتراك في الكيفية، ولا ريب أنَّ الكيفية التي يتضمنها الاسم في حقه -﷾- تختلف عنها في حق الخلق كاختلاف ذات الله عن ذات خلقه تماما.","vol":"33","page":191},{"text":"لها في القلوب خلق منه تعالى لها فيه، وهذِه الرحمة رقة على المرحوم، والله تعالى أن يوصف بذلك (^١).\nفصل:\nروي أنه لما نزلت: ﴿قُلِ ادْعُوا اللهَ أَوِ ادْعُوا الرَّحْمَنَ﴾ قالوا: أندعو اثنين؟! فأعلم الله سبحانه أن لا يدعى غيره، فقال: ﴿يًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى﴾، وقال ابن عباس - ﵄ - في قوله تعالى: ﴿هَلْ تَعْلَمُ لَهُ سَمِيًّا﴾ [مريم: ٦٥]، قال: هل تعلم أحدًا اسمه الرحمن سواه (^٢).\nوأصل الله: لاه عند سيبويه، ثم أدخلت عليه الألف واللام، فجرى مجرى الاسم العلم كالقياس، إلا أنه يخالف الأعلام من حيث كان صفة (^٣)، وهو مشتق من الألوهية.\nوالرحمن والرحيم مشتقة من الرحمة، وقيل: (هما اسمان) (^٤) على حالهما من غير اشتقاق.\nوقيل: يرجعان إلى الإرادة، فرحمته: إرادته التنعيم من خلقه (^٥).\n_________\n(^١) ليس من لوازم الرحمةِ تكييفها بذلك، فهي رحمة تليق بجلاله سبحانه، وقد تقدم القول بأنه يُمْتنِع أنْ يكون المخْلوق أوْ الخالِق موْصوفًا بِصِفةٍ موْجودةٍ قائِمةٍ بِغيْرِهِ.\n(^٢) رواه ابن أبي حاتم في \"تفسير\" ٧/ ٢٤١٤ (١٣١٧٧)، والحاكم في \"المستدرك\" ٢/ ٣٧٥ وقال: صحيح الإسناد ولم يخرجاه، والبيهقي في \"شعب الإيمان\" ١/ ١٤٣ - ١٤٤ (١٢٣)، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٥٠٣ لعبد بن حميد وابن المنذر.\n(^٣) \"الكتاب\" لسيبويه ٢/ ١٩٥.\n(^٤) من (ص ١).\n(^٥) رحمة الله تشمل الرحمة بمعناها الحقيقي كما تقدم، ولا يمنع أيضًا أنها تشمل إرادة التنعيم لكن لا يصرفها ذلك عن المعنى الحقيقي.","vol":"33","page":192},{"text":"وقيل: هما راجعان إلى ترك عقاب من يستحق العقاب.\nوقيل: أصله إلاه علي فِعَال بمعنى: مفعول؛ لأنه مألوه أي: معبود، مثل إمام بمعنى: مؤتم، يقال: ألاه بالفتح إلاهةً أي: عبد عبادةً، فلما أدخلت عليه الألف واللام حذف الهمزة تخفيفًا؛ لكثرته في الكلام، ولو كانت عوضًا منها لما اجتمعا في المعوض منه في قولهم: الإلاه فقطعت الهمزة في النداء، تفخيمًا لهذا الاسم.\nقال أبو علي: الألف واللام عوض من الهمزة بدليل استجازتهم لقطع الهمزة الموصولة الداخلة علي لام التعريف في القسم (^١)، وذلك قولهم: أبألله لتفعلن، ويا الله اغفر لي (^٢).\nوقال الأشعري: إله أنه قادر على اختراع الأجسام والأعراض، فعلى هذا يكون صفة ذات (^٣)، وكذلك (على) (^٤) قول من قال: هو الذي ولهت العقول في معرفته، وقيل: هو من يقدر علي كشف الضر والبلوى، وأنكر بعضهم قول من قال: إلاه بمعنى معبود معللًا بأن الأصنام معبودة وليست بآلهة.\nفصل:\nإرساله - ﵇ - إلى ابنته أولًا في حديث أسامة: أن لله ما أخذ، ولم يمض أول مرة؛ لأنه كان شفيقًا رفيقًا فترى ما به (من) (^٥) الرقة (فتنزجر) (^٦) منها، وكان عزمها عليه؛ لأن تخلفه عنها أشد من\n_________\n(^١) هكذا في الأصل، (ص ١)، والأولى: (القسم والنداء).\n(^٢) انظر: \"الصحاح\" ٦/ ٢٢٢٣ مادة (أله).\n(^٣) انظر ما تقدم أول هذا الباب.\n(^٤) من (ص ١).\n(^٥) من (ص ١).\n(^٦) في (ص ١): فيشتد حزنها.","vol":"33","page":193},{"text":"مصيبتها. ثانيها: وأن في مجيئه عزاء من ذلك.\nومعنى: (ونفسه تقعقع) أي: تضطرب وتتحرك، وقال الداودي: يعني صارت في صدره وكانت منه كالفواق، والشَّن - بالفتح: القربة الخَلَق و(الشَّنَّةُ) (^١) أيضًا، وكأنها صغيرة.\nفصل:\nوقول سعد - ﵁ -: ما هذا يا رسول الله. فيه: استعمال الإشارة، وهي لغة العرب، وعاتبه ابن عوف - ﵁ - (أيضًا) (^٢) في البكاء مع نهيه عليه، فأجاب بأنها رحمة (^٣).\n_________\n(^١) في الأصل، (ص ١): (الشن)، والصواب ما أثبتناه، وانظر \"الصحاح\" ٥/ ٢١٤٦.\n(^٢) من (ص ١).\n(^٣) سلف برقم (١٣٠٣) كتاب: الجنائز، باب: قول النبي - ﷺ -: \"إنا بك لمحزونون\".","vol":"33","page":194},{"text":"<span data-type='title' id=toc-4325>٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿إِنَّ اللهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (٥٨)﴾ [الذاريات: ٥٨]\n٧٣٧٨ </span>- حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ قَالَ: قَالَ النَّبِيُّ - ﷺ - «مَا أَحَدٌ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ، يَدَّعُونَ لَهُ الوَلَدَ، ثُمَّ يُعَافِيهِمْ وَيَرْزُقُهُمْ» [انظر: ٦٠٩٩ - مسلم: ٢٨٠٤ - فتح ١٣/ ٣٦٠].\nذكر فيه حديث أبي موسى الأشعري - ﵁ -: \"مَا أَحَدٌ أَصْبَرُ عَلَى أَذى سَمِعَهُ مِنَ اللهِ، يَدَّعُونَ لَهُ الوَلَدَ، ثُمَّ يُعَافِيهِمْ وَيَرْزُقُهُمْ\".\nوفي إسناده أبو حمزة بالحاء والزاي وهو: محمد بن ميمون السكري المروزي (^١).\nوهذا الباب تضمن من صفاته تعالى صفة فعل وصفة ذات، فصفة الفعل ما تضمنه اسمه الذي أجراه تعالى عليه، وهو قوله تعالى: ﴿الرَّزَّاقُ﴾ والصفة الرزق، والرزق فعل من أفعاله؛ لقيام الدليل على استحالة كونه تعالى فيما لم يزل رزاقا؛ إذ رازق يقتضي مرزوقًا، والباري تعالى قد كان بلا مرزوق فمحال كونه تعالى فاعلًا للرزق (^٢) فيما لم يزل، فثبت أن ما لم يكن، ثُمَّ كان محدث مخلوق، فرزقه إذًا صفة من صفات أفعاله.\n_________\n(^١) انظر ترجمته في \"تهذيب الكمال\" ٢٦/ ٥٤٤ - ٥٤٥ (٥٦٥٢).\n(^٢) هذا من تخبط الأشاعرة والماتردية وانسياقهم وراء المنطق اليوناني، وقول المصنف (لقيام الدليل) يقصد الدليل العقلي عند المتكلمين، وانظر ما تقدم أول كتاب التوحيد ص ١٨٥.","vol":"33","page":195},{"text":"وأما وصفه تعالى بأنه الرزاق فلم يزل تعالى واصفًا لنفسه بأنه الرزاق، ومعنى ذلك: أنه سيرزق إذا خلق المرزوقين، وأما صفة الذات فالقوة والقدرة اسمان مترادفان على معنى واحد (^١)، والباري تعالى لم يزل قادرا قويًّا ذا قدرة وقوة، وإذا كان معنى القوة والقدرة لم تزل موجودة قائمة به موجبة له حكم القادرين، والمتين معناه الثابت الصحيح (الوجود) (^٢).\nفصل:\nومعني قوله - ﵇ -: \"ما (أحد) (^٣) أصبر على أذي سمعه من الله\" ترك المعاجلة بالنقمة و(العفو) (^٤)؛ (لا أن) (^٥) الصبر منه تعالى معناه كمعناه منا (^٦)، كما أن رحمته تعالى لمن يرحمه ليس معناها معنى الرحمة منا؛ لأن الرحمة مفارقة وميل طبع إلى (نفس) (^٧) المرحوم، والله تعالى عن وصفه بالرقة وميل الطبع؛ لأنه ليس بذي طبع، وإنما ذلك من صفات المحدثين (^٨).\n_________\n(^١) قال ابن عثيمين: القدرة يقابلها العجز، والقوة يقابلها الضعف، والفرق بينهما: أن القدرة يوصف بها ذو الشعور، والقوة يوصف بها ذو الشعور وغيره. ثانيًا: القوة أخص فكل قوي قادر وليس كل قادر قويًّا. مثال ذلك: تقول: الريح قوية، ولا تقول: قادرة، لكن ذو الشعور تقول: إنه قوي وإنه قادر. \"شرح الواسطية\" ١/ ١٦٠.\n(^٢) في (ص ١): الموجود.\n(^٣) في (ص ١): أجد أحد.\n(^٤) في (ص ١): العقوبة.\n(^٥) في الأصل، (ص ١): (لأن)، والمثبت هو الصواب، وانظر \"شرح ابن بطال\" ١٠/ ٤٠٥.\n(^٦) الصبر منه سبحانه صبرا يليق بجلاله ولا يشبه صبر المخلوقين.\n(^٧) في (ص ١): نفع.\n(^٨) تقدم الكلام على هذِه المسألة، والرحمة من الله صفة ذات وصفة فعل تليق بجلاله سبحانه ولا يلزمنا تكييفها.","vol":"33","page":196},{"text":"وقوله: \"على أذى سمعه\" معناه: أذى لرسله وأنبيائه والصالحين من عباده؛ لاستحالة تعلق أذى المخلوقين به تعالى؛ لأن الأذي من صفات النقص التي لا تليق بالله تعالى؛ إذ الذي يلحقه بالعجز والتقصير على الانتصار ويصبر جبرًا هو الذي يلحقه الأذى على الحقيقة، والله تعالى لا يصبر جبرًا، وإنما يصبر تفضلا، فالكناية في الأذى راجعة إلى الله تعالى، والمراد بها أنبياؤه ورسله؛ لأنهم جاءوا بالتوحيد لله ونفي الصاحبة والولد عنه، فتكذيب الكفار لهم في إضافة الولد لله تعالى أذى لهم وردّ ما جاءوا به (^١)، فلذلك جاز أن يضاف الأذى في ذلك إلى الله تعالى؛ إنكارًا لمقالتهم وتعظيمًا لها، إذ في تكذيبهمِ للرسل في ذلك إلحاد في صفته تعالى، ونحوه قوله تعالى: ﴿إِنَّ الَّذِينَ يُؤْذُونَ اللهَ وَرَسُولَهُ﴾ [الأحزاب: ٥٧] تأويله: إن الذين يؤذون أولياء الله وأولياء رسوله. ثم حذف المضاف وأقام المضاف إليه مقامه في الإعراب، والمحذوف مراد نحو قوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢] يعني: أهلها (^٢).\nفصل:\nتضمن هذا الباب الرد على من أنكر أن لله تعالى صفة ذات هي قدرة وقوة؛ لاعتقادهم بأنه تعالى قادر بنفسه لا بقدرة، والله تعالى قد\n_________\n(^١) وهي أيضًا أذى لله بمعنى وصفه بما لا يليق به سبحانه، ولا يعني ذلك أن يصاب بضر نتيجة الأذى، تعالى سبحانه عن ذلك علوا كبيرا.\n(^٢) مسألة المجاز فيها تفصيل طويل، وقوله تعالى: ﴿وَاسْأَلِ الْقَرْيَة﴾ يفهم منه العربي أنه يسأل أهل القرية، فهو المعنى الظاهر من الكلام حتى لو سماه أهل اللغة مجازًا، فليس كل ما سموه مجازًا يخالف ظاهر القرآن، وهو المعنى المتبادر للذهن بمجرد سماع الكلام.","vol":"33","page":197},{"text":"نص على أن له قدرة، بخلاف ما يعتقده القدرية من أنه قوي بنفسه لا بقوة (^١).\nوفيه: رد على المجسمة القايسين الغائب على الشاهد، قالوا: كما لم نجد قويا ولا ذا قوة فيما بيننا إلا جسمًا كذلك الغائب حكمه حكم الشاهد، فيقال لهم: إن كنتم على الشاهد تعولون وعليه تعتمدون في قياس الغائب عليه، فكذلك لم تجدوا جسمًا إلا ذا أبعاض وأجزاء مؤلفة يصح عليه الموت والحياة والعلم والجهل والقدرة والعجز (^٢) فاقضوا على أن الغائب حكمه حكم هذا، فإن مروا عليه ألحدوا وأبطلوا الحدوث والمحدث، وإن أبوه نقضوا ما استدلوا به ولا انفكاك لهم عن أحد الأمرين، ومن هذه الجهة دخل على المعتزلة الخطأ في قياسهم صفات الله تعالى علي صفات المخلوقين والله تعالى لا يشبه المخلوقين؛ لأنه الخالق، ولا خالق له، وقد أعلمنا الله تعالى بالحكم في ذلك فقال: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ فكيف يشبه الخالق بالمخلوق، ومن ليس كمثله شيء كمن له مثل من الأشياء المخلوقة، وهذا مما لا يخفى فساده وإبطاله.\n_________\n(^١) انظر التعليق المتقدم ص ١٨٦ - ١٨٨، ١٩٥.\n(^٢) انظر ما تقدم ص ١٨٥ - ١٨٨.","vol":"33","page":198},{"text":"<span data-type='title' id=toc-4326>٤ - باب قَوْلِه تَعَالَى: ﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦)﴾ [الجن: ٢٦]</span> ﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ [لقمان: ٣٤] و﴿أَنْزَلَهُ بِعِلْمِهِ﴾ [النساء: ١٦٦] ﴿وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلاَّ بِعِلْمِهِ﴾ [فاطر: ١١] ﴿إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ﴾ [فصلت: ٤٧] قَالَ يَحْيَى: الظَّاهِرُ عَلَى كُلِّ شَيْءٍ عِلْمًا، وَالْبَاطِنُ عَلَى كُلِّ شَيْءٍ عِلْمًا.\n٧٣٧٩ - حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَفَاتِيحُ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهَا إِلاَّ اللهُ، لَا يَعْلَمُ مَا تَغِيضُ الأَرْحَامُ إِلاَّ اللهُ، وَلَا يَعْلَمُ مَا فِي غَدٍ إِلاَّ اللهُ، وَلَا يَعْلَمُ مَتَى يَأْتِي الْمَطَرُ أَحَدٌ إِلاَّ اللهُ، وَلَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِلاَّ اللهُ، وَلَا يَعْلَمُ مَتَى تَقُومُ السَّاعَةُ إِلاَّ اللهُ». [انظر: ١٠٣٩ - فتح ١٣/ ٣٦١].\n\n٧٣٨٠ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا - ﷺ - رَأَى رَبَّهُ فَقَدْ كَذَبَ، وَهْوَ يَقُولُ ﴿لَا تُدْرِكُهُ الأَبْصَارُ﴾ [الأنعام: ١٠٣] وَمَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ الْغَيْبَ فَقَدْ كَذَبَ، وَهْوَ يَقُولُ: لَا يَعْلَمُ الْغَيْبَ إِلاَّ اللهُ. [انظر: ٣٢٣٤ - مسلم: ١٧٧ - فتح ١٣/ ٣٦١].\nذكر فيه حديث ابن عمر - ﵄ -: \"مَفَاتِيحُ الغَيْبِ خَمْسٌ .. \" الحديث. وقد سلف (^١).\nوذكره هنا بلفظ: وقال خَالِدُ بْنُ مَخْلَدٍ، ثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، ثَنا عَبْدُ اللهِ بْنُ دِينَارٍ، عَنِ ابن عُمَرَ - ﵄ - به.\n_________\n(^١) سلف برقم (١٠٣٩) كتاب: الاستسقاء، باب: لا يدري متى يجيء المطر إلا الله.","vol":"33","page":199},{"text":"وحديث عائشة - ﵂ - قَالَتْ: مَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ الغَيْبَ فَقَدْ كَذَبَ، وَهْوَ يَقُولُ: لَا يَعْلَمُ الغَيْبَ إِلَّا اللهُ.\nغرضه في هذا الباب إثبات علم الله تعالى صفة (له) (^١) أبدًا؛ إذ العلم حقيقة في كون العالم عالمًا؛ إذ من المحال كون العالم عالمًا ولا علم له، وكذلك سائر أوصافه المقتضية للصفات التي هي حقيقة في ثبات الأوصاف المجراة عليه تعالى من كونه حيًّا قادرًا وما شابه ذلك خلافًا لما تقوله القدرية من أنه عالم قادر حي بنفسه لا بقدرة ولا بعلم ولا بحياة، ثم إذا ثبت كون علمه قديمًا وجب تعلقه لكل معلوم على حقيقته.\nوقد نص تعالى على إثبات علمه بقوله تعالى: ﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾، [لقمان: ٣٤] وبقوله: ﴿أَنْزَلَهُ بِعِلْمِهِ﴾ وغيرهما من الآيات السالفة، فمن دفع علم الباري تعالى الذي هو حقيقة في كونه عالمًا، وزعم أنه عالم بنفسه لا بعلم فقد رد نصه تعالى على إثبات العلم الذي هو حقيقة في كونه عالمًا، ولا خلاف في رد نصه على أنه ذو علم وبين رد نصه على أنه عالم، فالنافي لعلمه كالنافي لكونه عالمًا،\nوأجمعت الأمة على أن من نفي كونه عالمًا فهو كافر، فينبغي أن يكون من نفي كونه ذا علم كافرًا، ومن نفي أحد الأمرين كمن نفى الآخر، والقول في العلم بهذا كاف من القول به في جميع صفاته.\nوتضمن هذا الباب الرد على هشام بن الحكم (^٢) ومن قال بقوله\n_________\n(^١) في (ص ١): لذاته.\n(^٢) هو هشام بن الحكم الكوفي الرافضي المشبه المعثر، له نظر وجدل وتواليف كثيرة، وقال ابن حزم: جمهور متكلمي الرافضة كهشام بن الحكم وتلميذه أبي على الصكاك وغيرهما يقولون: بأن علم الله محدث، وأنه لم يعلم شيئًا في =","vol":"33","page":200},{"text":"من أن علمه تعالى محدث، وأنه لا يعلم الشيء قبل وجوده، وقد نبه الله تعالى على خلاف هذا بقوله: ﴿إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ الآية [لقمان: ٣٤]، وجميع الآيات الواردة بذلك، وأخبر الشارع بمثل ذلك في حديث ابن عمر وعائشة - ﵄ -، فلا يلتفت إلى من رد نصوص الكتاب والسنة.\nفصل:\nوقول عائشة - ﵂ - السالف واحتجاجها بالآية سلف جوابه، وقال الداودي: إنما أنكرت ما قيل عن ابن عباس أنه رآه بقلبه، وأما معنى الآية: لا تحيط به الأبصار، قال تعالى: ﴿فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ (٦١)﴾ [الشعراء: ٦١]، فأخبر أنهما ترائيا.\nوقوله: ﴿إِنَّا لَمُدْرَكُونَ﴾. يعنون: محاطًا بنا، والله تعالى يُرى في المعاد، وما ينكر إذا رُئِيَ أي في المعاد أن يراه من شاء الله أن يراه، والنفي لا يكون إلا بتوقيف، و(أما) (^١) منعها حجة (هي) (^٢) خلاف ما تبين لنا.\nوذُكر عن ابن عباس أنه - ﵇ - رأى الله تعالى بعيني بصره (^٣). خلاف ما ذكر عنه الداودي أنه رآه بقلبه، ولعله سَبْقُ قلم، وإنما هو بعينه، وهو\n_________\n= الأزل، فأحدث لنفسه علمًا.\nقال: وقال هشام في مناظرته لأبي الهذيل: إن ربه طوله سبعة أشبار بشبر نفسه، قال: وكان داود الجواربي من كبار متكلميهم يزعم أن ربه لحم ودم على صورة الآدمي - عياذًا بالله من ذلك وتعالي الله عما يقول الظالمون علوًّا كبيرًا. انظر: \"سير أعلام النبلاء\" ١٠/ ٥٤٣ - ٥٤٤ (١٧٤).\n(^١) في (ص ١): إنما.\n(^٢) من (ص ١).\n(^٣) عزاه السيوطي في \"الدر المنثور\" ٦/ ١٥٩ لابن مردويه عن ابن عباس أن النبي - ﷺ - رأى ربه بعينه. ولا يصح.","vol":"33","page":201},{"text":"الذي أنكرته عائشة - ﵂ - (^١)، وقال أبو الحسن الأشعري: هي فضيلة خص بها من بين سائر الأنبياء، ولا بأس أن تكون الملائكة يرونه بأبصار قلوبهم، وذلك غير ممتنع.\nواختلف جوابه وجواب غيره من مشيخة أهل السنة: هل رؤيته تعالى في القيامة جزاء أم تفضل؟ ونفس (رؤيته) (^٢) سبحانه ليست لذة؛ لأن ذاته ليست ذاتا يلتذ بها، وإنما يصحب رؤيته اللذة، وقيل: معني لا تدركه الأبصار: لاتدركه جسمًا ولا جوهرًا ولا عرضًا ولا كشيء من المدركات، وقيل: لا تدركه الأبصار، وإنما يدركه المبصرون، وقيل: لا تدركه في الدنيا.\nفصل:\nقولها: (من حدثك أن محمدا يعلم الغيب فقد كذب).\nقال الداودي: ما أظنه محفوظًا، وإنما المحفوظ: من حدثك أن محمدًا كتم شيئًا مما أنزل عليه فقد كذب (^٣)، وإنما قالت ذلك؛ لأن الرافضة كانت تقول: إنه - ﵇ - خص عليًّا بعلم لم يعلمه غيره، وأما علم الغيب فما أحد يدعي لرسول الله - ﷺ - أنه كان يعلم منه إلا ما علَّمه الله تعالى.\n_________\n(^١) في الحديث المتقدم عند البخاري (٧٣٨٠).\n(^٢) في الأصل: لذته والمثبت من (ص ١).\n(^٣) سلف هذا الحديث بهذا اللفظ (٤٦١٢) كتاب: التفسير، باب: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾، ورواه مسلم أيضًا بهذا اللفظ (١٧٧) كتاب: الإيمان، باب: معنى قول الله -﷿-: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وهل رأى النبي - ﷺ - ربه ليلة الإسراء؟","vol":"33","page":202},{"text":"<span data-type='title' id=toc-4327>٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿السَّلَامُ الْمُؤْمِنُ﴾ [الحشر: ٢٣]\n٧٣٨١ </span>- حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مُغِيرَةُ، حَدَّثَنَا شَقِيقُ بْنُ سَلَمَةَ قَالَ: قَالَ عَبْدُ اللهِ: كُنَّا نُصَلِّي خَلْفَ النَّبِيِّ - ﷺ - فَنَقُولُ: السَّلَامُ عَلَى اللهِ. فَقَالَ النَّبِيُّ - ﷺ -: «إِنَّ اللهَ هُوَ السَّلَامُ، وَلَكِنْ قُولُوا: التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ». [انظر: ٨٣١ - مسلم: ٤٠٢ - فتح ١٣/ ٣٦٥].\nذكر فيه حديث شقيق بن سلمة قَالَ: قَالَ عَبْدُ اللهِ - ﵁ -: كُنَّا نُصَلِّي خَلْفَ النَّبِيِّ - ﷺفَنَقُولُ: السَّلَامُ عَلَى اللهِ. فَقَالَ النَّبِيُّ - ﷺ -: \"إِنَّ اللهَ هُوَ السَّلَامُ، ولكن قُولُوا: التَّحِيَّاتُ لله .. \"\nالشرح:\nالسلام هو: السالم من العيوب والنقائص والآفات الدالة على حدث بمعنى السلامة من ذلك كله.\nوالمؤمن: المصدق، أي: صدق نفسه وأنبياءه، وقيل: يؤمن (من) (^١) الخوف، ومنه: ﴿وَآمَنَهُمْ مِنْ خَوْفٍ (٤)﴾ [قريش: ٤].\nوغرضه في هذا الباب إثبات اسمًا من أسمائه تعالى، فالسلام اسم من أسمائه تعالى.\nوقوله: ﴿وَاللهُ يَدْعُو إِلَى دَارِ السَّلَامِ﴾ [يونس: ٢٥]. (مختلف في تأويله فقيل معناه: والله يدعو إلى دار السلامة) (^٢) يعني: الجنة؛ لأنه لا آفة فيها\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"33","page":203},{"text":"ولا كدر، فالسلام على هذا والسلامة بمعنى، كاللذاذ واللذاذة، والرضاع والرضاعة.\nوقيل: السلام اسم لله تعالى. قال قتادة: الله السلام وداره الجنة (^١)، وقال الخطابي: السلام هو الذي سلم الخلق من ظلمه. فأما المؤمن فعلي وجهين:\nأحدهما: أن تكون صفة ذات وهو أن يكون متضمنا لكلام الله تعالى الذي هو تصديقه لنفسه في إخباره، ولرسله في صحة دعواهم الرسالة عليه، وتصديقه هو قوله، وقوله هو صفة من صفات ذاته لم يزل موجودًا به حقيقة في كونه قائلًا متكلمًا مؤمنًا مصدقًا.\nالثاني: أن يكون متضمنًا صفة فعل هي أمانة رسله وأوليائه المؤمنين به من عقابه وأليم عذابه من قولك: أمنت فلانًا من كذا، وأمنته منه كأكرمت وكرمت، وأنزلت ونزلت، ومنه قوله تعالى: ﴿وَآمَنَهُمْ مِنْ خَوْفٍ (٤)﴾ [قريش: ٤]، وقد سلف.\nوقال الحليمي في \"منهاجه\": معناه: لا ينقص المطيعين يوم الحساب من طاعته شيئًا ويثيبهم عليه؛ لأن الثواب لا يعجزه ولا هو مستكره عليه فيضطر إلى كتمان (الأعمال) (^٢) أو جحدها، وليس ببخيل فيبخله استكثار الثواب إذا كثرت الأعمال على كتمان بعضها، ولا يلحقه نقص لما يثيب فيحبس بعضه؛ لأنه ليس منتفعا بملكه حتى إذا نفع غيره به زال انتفاعه عنه بنفسه، ولا ينقص المطيع من حسناته شيئًا لا يزيد به العصاة على ما اجترحوه من السيئات شيئًا، فيزيدهم\n_________\n(^١) رواه الطبري ٦/ ٥٤٨ (١٧٦١٩ - ١٧٦٢٠)، وابن أبي حاتم ٦/ ١٩٤٣ (١٠٣٢٩).\n(^٢) في (ص ١): بعض الأعمال.","vol":"33","page":204},{"text":"عقابًا على ما استحقوه؛ لأن واحدًا من الكذب والظلم ليس جائزًا عليه، وقد سمي عقوبة أهل النار جزاء فما لم يقابل منها ذنبًا لم يكن جزاء، ولم يكن (وفاقًا) (^١) يدل ذلك على أنه لا يفعله (^٢).\nفصل:\nوالمهيمن في الآية راجع إلى معنى الحفظ والرعاية، وذلك صفة فعل له تعالى، وقد روينا من طريق البيهقي إلى ابن عباس - ﵄ - في قوله تعالى: ﴿وَمُهَيْمِنًا عَلَيْهِ﴾ [المائدة: ٤٨] قال: مؤتمنًا عليه (^٣)، وفي رواية علي بن أبي طلحة (عنه) (^٤): المهيمن: الأمين، القرآن أمين على كل كتاب قبله (^٥)، وقال مجاهد: الشاهد على ما قبله من الكتب (^٦)، وقيل: الرقيب على كل شيء والحافظ له، وقال بعض أهل اللغة: الهيمنة: القيام على الشيء والرعاية له، وأنشد:\nألا إن خيرَ الناسِ بعد نبيه … مُهَيْمِنهُ التَّاليِه في العُرف والنُّكْر\nيريد: القائم على الناس بعده بالرعاية له (^٧).\nوفي \"المحكم\" المهيمن - بكسر الميم وفتحها (^٨). قال القزاز: وقالوا في قول العباس في رسول الله - ﷺ -:\n_________\n(^١) في الأصل، (ص ١): (وفا ما)، والمثبت من \"الأسماء والصفات\" للبيهقي.\n(^٢) انظر: \"الأسماء والصفات\" للبيهقي ١/ ١٦٦.\n(^٣) \"الأسماء والصفات ١/ ١٦٧ (١٠٨).\n(^٤) من (ص ١).\n(^٥) \"الأسماء والصفات\" ١/ ١٦٧ (١٠٩).\n(^٦) \"الأسماء والصفات\" ١/ ١٦٧ - ١٦٨ (١١٠).\n(^٧) نقله الأزهري في \"تهذيب اللغة\" ٤/ ٣٨٠٠ عن ابن الأنباري.\n(^٨) ٤/ ٢٤٠.","vol":"33","page":205},{"text":"حتى احتوى بيتُك المُهَيمنُ مِن … خِندَف علياء تحتَها النُّطُقِ (^١)\nإنما أراد: حتى احتويت أنت، ثم أقام البيت أي: يا أمين، وهو كان اسمه (^٢).\nقال عياض: قد سمى الله نبينا أمينًا فقال: ﴿مُطَاعٍ ثَمَّ أَمِينٍ (٢١)﴾ [التكوير: ٢١]، وسماه العباس مهيمنًا.\nفصل:\nمعنى منعه - ﵇ - من قوله: السلام قد بينه بقوله: \"إنَّ الله هو السلام\". ويستحيل أن يقال السلام على الله؛ لاستحالة القول: الله على الله، وعلى قول من جعل السلام بمعنى السلامة، يستحيل أيضًا أن يدعى له تعالى بالسلامة.\nفصل:\nوقوله: \"التحيات لله .. \" إلى آخره هو صرف منه - ﵇ - لهم عما يستحيل الكلام به إلا ما يحسن، وجمل لما في ذلك من الإقرار لله تعالى بملك\n_________\n(^١) البيت في \"تهذيب اللغة\" ٤/ ٣٨٠٠، \"اللسان\" ٨/ ٤٧٠٥ (همن).\n(^٢) قال في \"لسان العرب\" مادة (همن): معناه حتى احتويتَ يا مُهَيْمِنُ من خِنْدِفَ علياء يريد به النبي - ﷺ - فأَقام البيت مقامه؛ لأَن البيت إذا حَلَّ بهذا المكان فقد حَلَّ به صاحبُه، قال الأَزهرى: وأَراد ببيته شَرَفَه والمهيمن من نعته كأَنه قال حتى احْتَوى شَرَفُك الشاهدُ على فضلك علياءَ الشَّرَفِ من نسب ذوي خِنْدِف أَي ذِرْوَةَ الشَّرَف من نسبهم التي تحتها النُّطُقُ وهي أَوساطُ الجبال العالية، جعل خِنْدِفَ نُطُقًا. قال ابن بري في تفسير قوله: بيتُك المهيمنُ. قال: أَي بيتُك الشاهدُ بشرفك وقيل أَراد بالبيت نفسه لأَن البيت إذا حَلَّ فقد حلَّ به صاحبه، وفي حديث عكرمة كان عليّ - ﵇ - أَعْلَم بالمُهَيْمِناتِ أَي القَضايا من الهَيْمنَة وهي القيام على الشيء، جعل الفعل لها وهو لأَربابها القوّامين بالأُمور. وروي عن عمر أَنه قال يومًا: إنِّي داع فَهَيْمِنُوا، أَي إني أَدْعُو الله فأَمِّنُوا، قلب أَحد حرفي التشديد في أَمِّنُوا ياء فصار أَيْمِنُوا، ثم قلب الهمزة هاء وأحدى الميمين ياء، فقال: هَيْمِنُوا.","vol":"33","page":206},{"text":"كل شيء، وشرعه ما شرعه لعباده فيما أوجبه عليهم من الصلوات المفروضة وندبه إليهم من النوافل، والتقرب (إليه) (^١) بالدعاء، والكلام الطيب الذي وصف تعالى أنه يصعد إليه بقوله: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾ [فاطر: ١٠].\nفصل:\nالتحيات جمع: تحية، وهي العبادة أو الملك وهو قول زهير:\nمن كلِّ ما نالَ الفتى\nقد نلته غير التَّحية\nوهي البقاء والسلام يعني الملك، والزاكيات: صالح الأعمال، والطيبات: طيب القول، وقال ابن عباس: الأعمال الزكية. وقوله: \"والصلوات لله\" أي: لا ينبغي أن يراد بها غيره.\nفصل:\nتشهد ابن مسعود - ﵁ - هذا، قد أسلفنا أنه أخذ به أحمد وأبو حنيفة، وأخذ الشافعي بتشهد ابن عباس، ومالك بتشهد عمر - ﵁ -.\n_________\n(^١) في (ص ١): إليهم.","vol":"33","page":207},{"text":"<span data-type='title' id=toc-4328>٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿مَلِكِ النَّاسِ (٢)﴾ [الناس: ٢]</span>\nفِيهِ ابْنُ عُمَرَ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٤٧١٢]\n\n٧٣٨٢ - حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَقْبِضُ اللهُ الأَرْضَ يَوْمَ القِيَامَةِ، وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الأَرْضِ؟». وَقَالَ شُعَيْبٌ وَالزُّبَيْدِيُّ وَابْنُ مُسَافِرٍ وَإِسْحَاقُ بْنُ يَحْيَى، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ. [انظر: ٤٨١٢ - مسلم: ٢٧٨٧ - فتح ١٣/ ٣٦٧].\nثم ساق حديث يونس، عن الزهري، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يَقْبضُ اللهُ الأَرْضَ يَوْمَ القِيَامَةِ، وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا المَلِكُ، أيْنَ مُلُوكُ الأَرْضِ؟ \". وَقَالَ شُعَيْبٌ وَالزُّبَيْدِيُّ وَابْنُ مُسَافِرٍ وإِسْحَاقُ بْنُ يَحْيَى: عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ.\nالشرح:\nقوله تعالى: ﴿مَلِكِ النَّاسِ (٢)﴾ هو داخل في معنى ما أمرهم به الشارع من قولهم: التحيات لله، يريد: الملك لله، وكأنه إنما أمرهم الله بالاعتراف بذلك بقوله: قل يا محمد: أعوذ برب الناس ملك الناس، ووصفه تعالى بأنه ملك الناس على وجهين: أن يكون راجعًا إلى صفة ذاته وهو القدرة؛ لأن الملك بمعنى: القدرة. أو إلى صفة فعل، وذلك بمعنى القهر والصرف لهم عما يريدون إلى ما أراده، فتكون أفعال العباد ملكًا لله تعالى لإقداره لهم عليها، وقال ابن التين: ملك ومالك يضاف إليه الشيء نحو الملك، وليس معناه هنا قادرًا؛ لأن المغصوب ماله مالك غير قادر عليه.","vol":"33","page":208},{"text":"فصل:\nوفيه إثبات اليمين لله تعالى صفة من صفات ذاته ليست بجارحة، خلافًا لما يعتقده المجسمة في ذلك، لاستحالة وصفه تعالى بالجوارح والأبعاض واستحالة كونه جسما (^١). وقد تقدم حل شبههم في ذلك، فاليمين: القدرة (^٢) كما قاله المبرد، وأنشد مقالة الشماخ:\nإذا ما رايةٌ رُفِعَتْ لِمَجْدٍ … تَلَقَّاها عَرابَةُ باليَمينِ (^٣)\nوأنكر هذا بعضهم، وقال: هو خلاف ظاهر القرآن، والقران على ظاهره ما احتمل الظاهر (^٤).\nفصل:\nومعنج يقبض: يجمع وتصير كلها شيئًا واحدًا، وقيل يقبضها: يملكها (^٥)، كما تقول: هذا في قبضتي.\n_________\n(^١) كذا الصواب، فإثبات الصفة لا يعني إثبات الجارحة، وقد تقدم الكلام على مسألة الجسم.\n(^٢) الصواب إثبات اليمين دون تأويل أو تكييف، والقران على ظاهره ما احتمل الظاهر كما سيأتي من كلام المصنف. ومسألة اليمين مثل مسألة اليد، بل هي نفس المسألة، وقد امتلأ كتابُ الله بذكر اليد وأنه خلق بيده، وأن يداه مبسوطتان، وأن الملك بيده، ومن ذلك قوله تعالى: ﴿مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ﴾ [ص: ٧٥] بتثنية اليد، ولو صحَّ أن معناه بقدرتي لقال إبليس: وأنا أيضًا خلقتني بقدرتك فلا فضل له عليَّ بذلك. وسيأتي قريبًا نقل المصنف من ابن بطال لمذهب الحق. وكذا في الأحاديث الصحيحة كقوله - ﷺ -: \"وكلتا يديه يمين \"رواه مسلم (١٨٢٧)، فاليد واليمين ثابتة له سبحانه ولكنها لا تشبه المخلوقين، وهي يمين تليق بكماله وجلاله، وعليه فلا يصح تأويلها بالقدرة.\n(^٣) هذا بيت للشماخ، انظر: ديوانه ص ٩٧، و\"تهذيب اللغة\" (غوب) ٢/ ٢٢١، و\"الخصائص\" لابن جني ٣/ ٢٥٢.\n(^٤) هذا هو الصواب كما أشرنا في تعليق سبق قريبا.\n(^٥) هذا أيضًا الصواب إمراره على ظاهره دون تأويل.","vol":"33","page":209},{"text":"<span data-type='title' id=toc-4329>٧ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَهْوَ الْعَزِيزُ الْحَكِيمُ﴾ [إبراهيم: ٤]</span>\n﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّة﴾ [الصافات: ١٨٠]، ﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِه﴾ [المنافقون: ٨] وَمَنْ حَلَفَ بِعِزَّةِ اللهِ وَصِفَاتِهِ.\nوَقَالَ أَنَسٌ - ﵁ -: قَالَ النَّبِيُّ - ﷺ -: «تَقُولُ جَهَنَّمُ: قَطْ قَطْ بَعِزَّتِكَ». [انظر: ٤٨٤٨] وَقَالَ أَبُو هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -: «يَبْقَى رَجُلٌ بَيْنَ الجَنَّةِ وَالنَّارِ، آخِرُ أَهْلِ النَّارِ دُخُولًا الجَنَّةَ، فَيَقُولُ: رَبِّ اصْرِفْ وَجْهِي عَنِ النَّارِ، لَا وَعِزَّتِكَ لَا أَسْأَلُكَ غَيْرَهَا». [انظر: ٦٥٧٣]\nقَالَ أَبُو سَعِيدٍ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «قَالَ اللهُ تعالىَ: لَكَ ذَلِكَ وَعَشَرَةُ أَمْثَالِهِ» (^١). [انظر: ٦٥٧٣]\nوَقَالَ أَيُّوبُ - ﵇ -: \"وَعِزَّتِكَ لَا غِنَى بِي عَنْ بَرَكَتِكَ\" [انظر: ٢٧٩].\n\n٧٣٨٣ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ، حَدَّثَنِي عَبْدُ اللهِ بْنُ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَقُولُ: «أَعُوذُ بِعِزَّتِكَ الذِي لَا إِلَهَ إِلاَّ أَنْتَ، الذِي لَا يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ» [مسلم: ٢٧١٧ - فتح ١٣/ ٣٦٨].\n\n٧٣٨٤ - حَدَّثَنَا ابْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا حَرَمِيٌّ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يُلْقَى فِي النَّارِ». وَقَالَ لِي خَلِيفَةُ: حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ. وَعَنْ مُعْتَمِرٍ، سَمِعْتُ أَبِي، عَنْ قَتَادَةَ، عَنْ أَنَسٍ،\n_________\n(^١) في هامش الأصل: سقط من الناسخ فيما يظهر لا من المؤلف: قَالَ أَبُو سَعِيدٍ: إِنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَالَ اللهُ -﷿-: لَكَ ذَلِكَ وَعَشَرَةُ أَمْثَالِهِ\".","vol":"33","page":210},{"text":"عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَزَالُ يُلْقَى فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتَّى يَضَعَ فِيهَا\nرَبُّ الْعَالَمِينَ قَدَمَهُ، فَيَنْزَوِى بَعْضُهَا إِلَى بَعْضٍ، ثُمَّ تَقُولُ: قَدْ قَدْ بِعِزَّتِكَ وَكَرَمِكَ. وَلَا تَزَالُ الجَنَّةُ تَفْضُلُ حَتَّى يُنْشِئَ اللهُ لَهَا خَلْقًا، فَيُسْكِنَهُمْ فَضْلَ الجَنَّةِ». [انظر: ٤٨٤٨ - مسلم: ٢٨٤٨ - فتح ١٣/ ٣٦٩].\nثم ساق حديث ابن عباس - ﵄ -: أَنَّه - ﷺ - كَانَ يَقُولُ: \"أَعُوذُ بِعِزَّتِكَ الذِي لَا إلله إِلَّا أَنْتَ، الذِي لَا يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ\".\nوشيخه فيه أبو معمر، واسمه: عبد الله بن عمرو بن أبي الحجاج ميسرة المنقري، مولاهم أبو معمر المقعد، مات سنة أربع وعشرين ومائتين.\nوحديث أنس - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"يلقى في النار\" وفي لفظ: \"لَا يَزَالُ يُلْقَى فِيهَا وَهي تَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حتى يَضَعَ فِيهَا رَبُّ العَالَمِينَ قَدَمَهُ، فَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ، ثُمَّ تَقُولُ: قَدْ قَدْ بِعِزَّتِكَ وَكَرَمِكَ. وَلَا تَزَالُ الَجنَّةُ تَفْضُلُ حتى يُنْشِئَ اللهُ لَهَا خَلْقًا، فَيُسْكِنَهُمْ فَضْلَ الجَنَّةِ\".\nوشيخ البخاري في هذا ابن أبي الأسود وهو أبو بكر عبد الله بن محمد بن حميد (بن) (^١) الأسود بن أبي الأسود البصري الحافظ، قاضي همذان، وجده حميد ابن أخت ابن مهدي، مات ببغداد سنة ثلاث وعشرين ومائتين.\nإذا عرفت ذلك فالكلام في وجوه:\n_________\n(^١) في الأصل: (أبي) والصواب ما أثبتناه.","vol":"33","page":211},{"text":"أحدها:\nالعزيز متضمن للعزة، ويجوز أن تكون صفة ذات بمعنى: القدرة والعظمة، وأن تكون صفة فعل بمعنى: القهر لمخلوقاته والغلبة لهم، ولهذا صح إضافته تعالى اسمه إليها فقال: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ﴾ [الصافات: ١٨٠] والمربوب: مخلوق لا محالة، وقال ابن سحنون: العزة في هذِه الآية هى التي جعل في العباد وهي مخلوقة، وقال الحليمي: معناه: الذي لا يوصل إليه، ولا يمكن إدخال مكروه عليه، فإن العزيز في لسان العرب من القوة وهي الصلابة. فإذا قيل: الله عزيز، فإنما أراد به الاعتراف بالقدم الذي لا يتهيأ معه بعزة عما لم يزل عليه من القدرة والقوة، وذلك عائد إلى تنزيهه عما يجوز عن المصنوعين بأعراضهم بالحدوث في أنفسهم للحوادث.\nوقال الخطابي: العزيز المنيع الذي لا يغلب، والعز قد يكون بمعنى الغلبة، يقال منه: عزّ يعُزّ بضم العين، وقد يكون بمعنى الشدة والقوة، فيقال منه: عز يعَز بفتح العين، وقد يكون بمعنى: نفاسة القدر يقال منه: عز يعِز بكسر العين فيها، فيتأوّل معنى العزيز على هذا أو أنه لا يعازه شيء وإنه لا مثل له.\nثانيها:\nالحكيم متضمن (الحكمة) (^١) وهو على وجهين أيضًا: صفة ذات تكون بمعنى العلم، والعلم من صفات ذاته (^٢)، والثاني: أن يكون بمعنى الأحكام للفعل والإتقان له، وذلك من صفات الفعل وإحكام\n_________\n(^١) في (ص ١): لمعنى الحكمة.\n(^٢) انظر ما تقدم.","vol":"33","page":212},{"text":"الله تعالى لمخلوقاته فعل من أفعاله، وليس إحكامه لها شيئًا زائدًا على قط (^١) بل إحكامه لها جعلها نفسًا وذواتًا على ما ذهب إليه أهل السنة أن خلق الشيء وإحكامه هو نفس الشيء، وإلا أدى القول بأن الأحكام والخلق غير المحكم المخلوق إلى التسلسل إلى مالا نهاية له، والخروج إلى مالا نهاية له إلى الوجود مستحيل، فبان الفرق بين الحالف بعزة الله التي هي صفة ذاته، وبين من حلف بعزته التي هي صفة فعله أنه حانث في حلفه بصفة الذات دون صفة الفعل، بل هو منهي عن الحلف بصفة الفعل؛ لقول القائل: وحق السماء، وحق زيد؛ لقوله - ﵇ -: \"مَنْ كان حالِفًا فليحلفْ بالله\" (^٢).\nوقد تضمن كتاب الله العزة التي هي بمعنى: القوة، وهو قوله: ﴿فَعَزَّزْنَا بِثَالِثٍ﴾ [يس: ١٤] أي: قوينا، والعزة التي هي الغلبة والقهر، وهو قوله: ﴿وَعَزَّنِي فِي الْخِطَابِ﴾ [ص: ٢٣] أي: قهرني وغلبني.\nثالثها:\nالقَدَم لفظ مشترك يصلح استعماله في الجارحة وفيما ليس بجارحة، فيستحيل وصفه تعالى بالقدم الذي هو الجارحة؛ لأن وصفه بذلك يوجب أن يكون جسمًا والجسم مؤلف حامل للصفات وأضدادها غير متوهم خلوه منها، وقد بأن أن التضادات لا يصح وجودها معا، إذا استحال هذا ثبت وجودها على طريق التعاقب وعدم نقضها عند مجيء بعض، وذلك دليل على حدوثها، ومالا يصح خلوه من الحوادث فواجب كونه محدثًا، فثبت أن المراد بالقدم في هذا الحديث: خلق من خلقه\n_________\n(^١) هكذا في الأصل، (ص ١) وفي \"شرح ابن بطال\"١٠/ ٤١٢: (ذواتها).\n(^٢) سلف برقم (٢٦٧٩) كتاب: الشهادات، باب: كيف يستحلف، ومسلم (١٦٤٦/ ٣) كتاب: الأيمان، باب: النهي عن الحلف بغير الله تعالى. من حديث ابن عمر.","vol":"33","page":213},{"text":"بقدم علمه أنه لا يملأ جهنم إلا به، (^١) قاله ابن بطال.\nثم قال: وقال النضر بن شميل: القدم ههنا هم الكفار الذين سبق في علم الله أنهم من أهل النار، وأنه يملأ النار بهم حتى ينزوي بعضها إلى بعض من الملء؛ لتضايق أهلها فتقول: قط قط. أي: امتلأتُ، ومنه قوله تعالى: ﴿وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ﴾ [يونس: ٢] (أي: سابقة صدق) (^٢) وقال ابن الأعرابي: القدم هنا هو المتقدم في الشرف والفضل، و\"قد قد\" و\"قط قط \" بمعنى: حسبي، أي: كفاني، وقال: قدني وقطني بمعنى (^٣).\nوقال ابن التين: \"تقول وعزتك\". فيه: جواز اليمين بصفة الله تعالى وهو مشهور مذهب مالك. قال: وروينا \"قط قط\" بكسر الطاء غير منون (قط) إذا كان بمعنى: حسب وهو الاكتفاء، فهي ساكنة تقول: رأيته مرة واحدة فقط، وقال الراجز:\nامتلأ الحوض، وقال: قطني … مهلًا رويدًا قد ملأت بطني (^٤)\nوقيل: هو بكسر الطاء منون.\n_________\n(^١) هذا كلام نفاة الصفات من الأشاعرة والماتردية ومن وافقهم، أما أن القَدَم بمعنى الجارحة فهذا يستحيل وصفه تعالى به، لكن لا ننفي القدم بل نثبت ما أثبته الله لنفسه دون نفي أو تكييف، فالمعني معلوم والكيف مجهول، والقول بالجارحة تكييف، والقول بالتأويل نفي، وكلاهما مذموم. وأهل السنة يثبتون ما أثبته الله لنفسه ويردون الكيفية إلى ما يليق بجلاله.\n(^٢) من (ص ١).\n(^٣) \"شرح ابن بطال\" ١٠/ ٤١٢ - ٤١٤.\n(^٤) هذا البيت غير منسوب، وهو في \"تفسير الطبري\" ١/ ٥١٠، \"معاني القرآن\" للزجاج ١/ ٣٦، و\"الأمالي الشجرية\" ١/ ٣١٣، و\"المقاصد النحوية\" ١/ ٣٦، و\"الخصائص\" ١/ ٢٣، وروي: سلَّا رويدًا.","vol":"33","page":214},{"text":"وقال الدارقطني: قوله: \"قط قط\" يحتمل: أن تستجير النار ممن دخلها، وقول النار: ﴿هَلْ مِنْ مَزِيدٍ﴾ [ق: ٣٠]. قيل: إنها تدعو بالمزيد غيظًا، وقيل: معناه: وهل فيَّ مزيد، أي: قد امتلأت. ثم حكي في القدم أقوالًا (^١):\nأحدها: عن (الحسن) (^٢): يجعل الله فيها الذين قدمهم من شرار خلقه، فهم الذين قدم الله للنار، كأن المسلمين قدم للجنة.\nفمعنى القدم على هذا المتقدم أي: سبق في علم الله أنهم من أهل النار، وهذا قد سلف عن النضر.\nثانيها: أنهم قوم يخلقون يوم القيامة يسميهم الله قدمًا.\nثالثها: المعني: قدم بعض خلقه فأضيف إليه، كما يقال: ضرب الأمير اللص فيضاف الضرب إليه على معنى أمره وحكمه.\nوقال الداودي: قيل معناه: وعد الصدق الذي وعد لعباده أن ينجي منهم المتقين قال تعالى: ﴿أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ﴾ [يونس: ٢].\nوقال بعض المفسرين: قدم صدق محمد - ﷺ - (^٣).\n_________\n(^١) كل هذِه الأقوال صرف للمعاني الواضحة الصريحة، ونفي لما وصف الله به نفسه، ولما وصفه رسوله، ولا حاجة لأن نشق على أنفسنا بالتخبط بين التأويلات ونترك العقيدة الصافية النقية. قال شيخ الإسلام ابن تيمية بعد أن ذكر وجوب الإيمان بصفة اليد وعدم تأويلها ونقل كلام المتقدمين من سلف الأمة قال: ويدل على إبطال التأويل أن الصحابة ومن بعدهم من التابعين حملوها على ظاهرها ولم يتعرضوا لتأوبلها ولا صرفوها عن ظاهرها فلو كان التأويل سائغا لكانوا أسبق إليه لما فيه من إزالة التشبيه ورفع الشبهة. \"مجموع الفتاوى\" ٥/ ٨٧ - ٩٠\n(^٢) في (ص ١): الحسين.\n(^٣) سلف معلقًا بصيغة الجزم عن زيد بن أسلم قوله، كتاب: التفسير سورة يونس.","vol":"33","page":215},{"text":"قال: فإن كان كذلك فهي الشفاعة التي تكون منه، فيأمر الله الملائكة أن يخرجوا من النار من كان في قلبه مثقال حبة من إيمان، وهذا من المقام المحمود الذي وعده، وهذا خلاف نص الحديث؛ لأن فيه أن رب العالمين يضع فيها قدمه بعد أن قالت: ﴿هَلْ مِنْ مَزِيدٍ﴾؛ وكيف ينقص منها وهي تطلب الزائد، وإنما ينزوي بما جعل فيها ليس بما يخرج منها، وفي هذا الخبر دلالة على من تأول في الخبر الآخر \"حتى يضعَ الجبارُ فيها قدمه\" أن الجبار إبليسُ وشيعته (^١)؛ لأنه أول من تكبر، وكذلك رد من قال: يراد به غير الله من المتجبرين.\nفصل:\nقوله: \"فَيَنْزَوِي بَعْضُهَا إِلَي بَعْضٍ\" أي: تنضم وتختلف، وقوله: \"قد قد\" بمعنى: حسب وهو مثل بمعنى قط، وهو ساكن الدال، قال الراجز: قَدْنِيَ من نصر الحُبَيْبَيْن قَدِي (^٢).\nقال ابن التين: ورويناه قِد قِد بكسر القاف، وفي رواية أبي ذر بفتحها.\nفصل:\nقوله: \"وَلَا تَزَالُ الجَنَّةُ تَفْضُلُ\". أي: يبقى فيها فضيلة، ورويناه بضم الضاد، يقال: فَضَل يفضُل مثل دَخَل يَدخُل، ولغة ثانية: فَضِل يفضَل مثل حذِر يحذَر، وثالثة: فضِل يفضُل وهو شاذ لا نظير له، قال سيبويه: هذا عند أصحابنا إنما يجيء على لغتين يقال: وكذلك نعم\n_________\n(^١) هذا من أشنع التأويل، وسياق الكلام لا يدل عليه، والرواية السالفة صريحة (رب العالمين) ولو كان الأمر كذلك لذكرهم بلفظ (المتجبرين) و(أقدامهم).\n(^٢) البيت لحميد الأرقط، وتمامه: ليسَ الإمامُ بالشحيحِ الملحدِ. انظر: \"لسان العرب\" ٦/ ٣٥٤٥ مادة [قدد]، \"إصلاح المنطق\" ص ٣٤٢.","vol":"33","page":216},{"text":"ينعم ومنه كدت ويكاد، قال القزاز: قال كراع: يجيء في اللغة فعل يفعُل سوي فضل يفُضل وحضر يحضُر، وقال غيره: هو فيهما فعَل يريد بالفتح، يفعُل بالضم.\nوقوله: (\"فيسكنهم فضلَ الجنَّةِ\"). قال ابن بطال: اختلفت الرواية فيه (أفضل الجنة) أو (فضل الجنة)، فمن روى (فضل الجنة) يعني: ما فضل منها وبقي، ومن روي (أفضل) فمعناه: فاضلها. وفاضل وفضل عائدان إلى معنى واحد، وليس معنى أفضل من كذا الذي هو بمعنى المفاضلة، قال الله تعالى: ﴿وَهُوَ أَهْوَنُ عَلَيْهِ﴾ [الروم: ٢٧] على أحد التأويلين. قال الشاعر: لعمرك ما أدري وإني لأوجل. يريد: لوجل (^١).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٤١٤.","vol":"33","page":217},{"text":"<span data-type='title' id=toc-4330>٨ - باب قَوْلِه تَعَالَى: ﴿وَهُوَ الذِي خَلَقَ السَّمَوَاتِ وَالأَرْضَ بِالْحَقِّ﴾ [الأنعام: ٧٣]\n٧٣٨٥ </span>- حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ جُرَيْجٍ، عَنْ سُلَيْمَانَ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَدْعُو مِنَ اللَّيْلِ: «اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ رَبُّ السَّمَوَاتِ وَالأَرْضِ، لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، لَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، قَوْلُكَ الْحَقُّ، وَوَعْدُكَ الْحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَأَسْرَرْتُ وَأَعْلَنْتُ، أَنْتَ إِلَهِي لَا إِلَهَ لِي غَيْرُكَ».\nحَدَّثَنَا ثَابِتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ بِهَذَا وَقَالَ: \"أَنْتَ الْحَقُّ، وَقَوْلُكَ الحَقُّ\".\nأي: أبدعها وأنشأها (بحق) (^١)، وقال الداودي: أي للحق، قال ابن التين: والله أعلم بما أراد.\nقلت: ثم ساق حديث ابن عباس - ﵄ - السالف في الدعاء (^٢): كَانَ النَّبِيُّ - ﷺ - يَدْعُو مِنَ اللَّيْلِ: \"اللَّهُمَّ لَكَ الحَمْدُ أَنْتَ رَبُّ السَّمَوَاتِ وَالأَرْضِ\" بطوله.\nوقوله: \"رَبُّ السَّمَوَاتِ وَالأَرْضِ\" كقوله: خالق السموات والأرض، و\"أنت الحق\"، يجوز أن يكون اسمًا راجعًا إلى ذاته فقط\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٦٣١٧) كتاب: الدعوات، باب: الدعاء إذا انتبه بالليل.","vol":"33","page":218},{"text":"أي: أنت الموجود الثابت حقًّا الذي لا يصح عليك تغيير ولا زوال، ويجوز أن يكون راجعًا إلى صفة ذاته كأنه الثابت أي قال لها: كوني فكانت، وقوله صفة من صفات ذاته عند أهل الحق والسنة على ما سيأتي بيانه بعد (^١).\nوقال الحليمي: تسميته بالحق مما لا يسع إنكاره، ويلزم إثباته والاعتراف به ووجوده -جل وعلا- أولى ما يجب الاعتراف به -يعني (عند) (^٢) ورود أمره بالاعتراف به- ولا يسع جحوده (^٣).\nوقوله: \"أنتَ نُور\" كقوله: ﴿اللهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ [النور: ٣٥].\nوواجب صرفه عن ظاهره؛ لقيام الدليل على أنه لا يجوز أن يوصف بأنه نور (^٤)، والمعنى: أنت نورهما بأن خلقهما دلالة لعبادك على وجودك وربوبيتك بما فيه من دلالة الحدث المفتقرة إلى محدث، فكأنه نورهما بالدلالة عليه منهما وجعل في قلوب الخلائق نورًا يهتدون إليه، وقال ابن عباس: الله نورهما، أي: هاديهن (^٥).\n_________\n(^١) بل الصواب عند أهل السنة والجماعة أن قولَ الله تعالى صفة ذات وصفة فِعل، وانظر ما تقدم أول كتاب التوحيد.\n(^٢) من (ص ١).\n(^٣) انظر: \"الأسماء والصفات\" للبيهقي ١/ ٤٥.\n(^٤) بل الدليل قائم على أنه وصف نفسه بذلك سبحانه، نورا يليق بجلاله.\n(^٥) أخرجه الطبري ٩/ ٣٢٠ (٢٦٠٨٥)، وابن أبي حاتم في \"تفسيره\" ٨/ ٢٥٩٣ (١٤٥٥٠) من طريق على بن أبي طلحة، عن ابن عباس قال: هادي أهل السموات والأرض. وذكره السيوطي في \"الدر المنثور\" ٦/ ١٩٧ وزاد نسبته لابن المنذر والبيهقي في \"الأسماء الصفات\".\nقال الإمام ابن القيم في كتابه \"اجتماع الجيوش الإسلامية\" ص (٨ - ٩): وقد فُسِّر قوله تعالى: ﴿اللهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ بكونه منوّر السموات والأرض، وهادي =","vol":"33","page":219},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أهل السموات والأرض، فبنوره اهتدى أهل السموات والأرض.\nوهذا إنما هو فعله، وإلَّا فالنور الذي هو من أوصافه قائم منه، ومنه اشتق له اسم النور، الذي هو أحد أسمائه الحسنى.\nوالنور يضاف إليه سبحانه على أحد وجهين: إضافة صفة إلى موصوفها، وإضافة مفعول إلى فاعله.\nفالأول كقوله -﷿-: ﴿وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا﴾ [الزمر: ٦٩].\nفهذا إشراقها يوم القيامة بنوره تعالى إذا جاء لفصل القضاء، ومنه قول النبي - ﷺ - في الدعاء المشهور: \"أعوذ بنور وجهك الكريم أن تضلّني، لاإله إلا أنت\"، وفي الأثر الآخر: \"أعوذ بوجهك، أو بنور وجهك الذي أشرقت له الظلمات\".\nفأخبر - ﷺ - أن الظلمات أشرقت لنور وجه الله، كما أخبر تعالى أن الأرض تشرق يوم القيامة بنوره.\nوفي \"معجم الطبراني\" و\"السنَّة\" له، وكتاب عثمان بن سعيد الدارمي وغيرهما، عن ابن مسعود رضي الله تعالى عنه قال: ليس عند ربكم ليل ولا نهار، نور السموات والأرض من نور وجهه.\nوهذا الذي قاله ابن مسعود رضي الله تعالى عنه أقرب إلى تفسير الآية من قول من فسرها بأنه هادي أهل السموات والأرض.\nوأما من فسَّرها بأنه منور السموات والأرض فلا تنافي بينه وبين قول ابن مسعود. والحق أنَّه نور السموات والأرض بهذِه الاعتبارات كلها.\nوفي \"صحيح مسلم\" وغيره من حديث أبي موسى الأشعري - ﵁ - قال: قام فينا رسول الله - ﷺ - بخمس كلمات، فقال: \"إنَّ الله لا ينام، ولا ينبغي له أن ينام، يخفض القسط ويرفعه، يرفع إليه عمل الليل قبل عمل النَّهار وعمل النَّهار قبل عمل الليل، حجابه النور لو كشفه لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه\". وفي \" صحيح مسلم\"عن أبي ذر﵁ - قال: سألت رسول الله - ﷺ -: هل رأيت ربك؟ قال: \"نور، أنَّى أراه\".\nسمعت شيخ الإسلام ابن تيمية -﵀- يقول: معناه: كان ثمَّ نور، أو حال دون رؤيته نور، فأنَّى أراه؟. قال: ويدل عليه: أنَّ في بعض الألفاظ الصحيحة: هل رأيت ربك؟ قال: \"رأيت نورًا\". =","vol":"33","page":220},{"text":"وعن بعضهم مدبرهما ومدبر ما فيهما (^١)، وتقديره: الله نور السموات.\nوقوله: \"قيم السَّمواتِ والأرض\"يجوز أن يكون بمعنى العالم بمعلوماته، فيكون صفة ذات، وأن يكون بمعنى الحفظ لمخلوقاته والحفظ والرزق للحي منها فيكون صفة فعل، وقد سلف الحديث بأبسط من هذا.\n_________\n= ويدل على صحة ما قال شيخنا في معنى حديث أبي ذر﵁ -: قوله - ﷺ - في الحديث الآخر: \"حجابه النور\" فهذا النور -والله أعلم- النور المذكور في حديث أبي ذر - ﵁ -: \"رأيت نورًا\". انتهى كلام ابن القيم -﵀-.\nويبيِّن ما قاله ابن القيم من أنَّه نور السموات والأرض بهذِه الاعتبارات كلها ما قاله العلامة الشيخ عبد الرحمن السعدي في \"تفسير\" للآية: ﴿اللهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ الحسي والمعنوي، وذلك أنه تعالى بذاته نور، وحجابه نور الذي لو كشفه لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه، وبه استنار العرش والكرسي والشمس والقمر والنور، وبه استنارت الجنَّة. وكذلك المعنوي يرجع إلى الله، فكتابه نور، وشرعه نور، والإيمان والمعرفة في قلوب رسله وعباده المؤمنين نور. فلولا نوره تعالى لتراكمت الظلمات، ولهذا كل محل يفقد نوره فثمَّ الظلمة.\n(^١) رواه الطبري ٩/ ٣٢٠ - ٣٢١ (٢٦٠٨٧) عن ابن عباس ومجاهد.","vol":"33","page":221},{"text":"<span data-type='title' id=toc-4331>٩ - باب ﴿وَكَانَ اللهُ سَمِيعًا بَصِيرًا﴾ [النساء: ١٣٤]</span>\nوَقَالَ الأَعْمَشُ: عَنْ تَمِيمٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ - ﵂ - قَالَتِ: الْحَمْدُ لِلَّهِ الذِي وَسِعَ سَمْعُهُ الأَصْوَاتَ، فَأَنْزَلَ اللهُ تَعَالَى عَلَى النَّبِيِّ - ﷺ - ﴿قَدْ سَمِعَ اللهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا﴾ [المجادلة: ١].\nهذا التعليق أخرجه النسائي وابن ماجه مسندًا إلى الأعمش (^١)، وقال الشيخ أبو الحسن: كذا وقع، ولذلك لم يأت في تفسير المجادلة، وتميم هذا هو ابن سلمة السلمي الكوفي، مات سنة مائة، روى له البخاري والجماعة استشهادًا (^٢).\n\n٧٣٨٦ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي عُثْمَانَ، عَنْ أَبِي مُوسَى قَالَ: كُنَّا مَعَ النَّبِيِّ - ﷺ - فِي سَفَرٍ، فَكُنَّا إِذَا عَلَوْنَا كَبَّرْنَا، فَقَالَ: «ارْبَعُوا عَلَى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا، تَدْعُونَ سَمِيعًا بَصِيرًا قَرِيبًا». ثُمَّ أَتَى عَلَيَّ وَأَنَا أَقُولُ فِي نَفْسِي: لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ. فَقَالَ لِي: «يَا عَبْدَ اللهِ بْنَ قَيْسٍ، قُلْ: لَا حَوْلَ وَلَا قُوَّةَ إِلاَّ بِاللهِ. فَإِنَّهَا كَنْزٌ مِنْ كُنُوزِ الجَنَّةِ». أَوْ قَالَ: \"أَلَا أَدُلُّكَ؟ \" بِهِ. [انظر: ٢٩٩٢ - مسلم: ٢٧٠٤ - فتح ١٣/ ٣٧٢].\n_________\n(^١) \"المجتبي\" ٦/ ١٦٨ كتاب: الطلاق، باب: الظهار، \"السنن الكبرى\" ٣/ ٣٦٨ (٥٦٥٤) كتاب: الطلاق، باب: الظهار، و٦/ ٤٨٢ (١١٥٧٠) كتاب: التفسير، سورة المجادلة، \"سنن ابن ماجه\" (١٨٨) المقدمة، باب: فيما أنكرت الجهمية، و(٢٠٦٣) كتاب: الطلاق، باب: الظهار.\n(^٢) تميم بن سلمة السلمي الكوفي، رأى عبد الله بن الزبير، وثقه ابن معين والنسائي، انظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٢٨٧، \"التاريخ الكبير\" ٢/ ١٥٣ - ١٥٤ (٢٠٢٥)، \"الجرح والتعديل\" ٢/ ٤٤١ (١٧٦٠)، \"تهذيب الكمال\" ٤/ ٣٣٠ (٨٠٣).","vol":"33","page":222},{"text":"٧٣٨٧، ٧٣٨٨ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَان، حَدَّثَنِي ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرٌو، عَنْ يَزِيدَ، عَنْ أَبِي الخَيْرِ، سَمِعَ عَبْدَ اللهِ بْنَ عَمْرٍو، أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ - ﵁ - قَالَ لِلنَّبِيِّ - ﷺ -: يَا رَسُولَ اللهِ، عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلَاتِي. قَالَ: «قُلِ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلَا يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مِنْ عِنْدِكَ مَغْفِرَةً، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ». [انظر: ٨٣٤ - مسلم: ٢٧٠٥ - فتح ١٣/ ٣٧٢].\n\n٧٣٨٩ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُرْوَةُ، أَنَّ عَائِشَةَ - ﵂ - حَدَّثَتْهُ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ جِبْرِيلَ ﵇ نَادَانِي قَالَ: إِنَّ اللهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ وَمَا رَدُّوا عَلَيْكَ». [انظر: ٣٢٣١ - مسلم: ١٧٩٥ - فتح ١٣/ ٣٧٢].\nثم ساق حديث أبي موسي - ﵁ - السالف (^١): \"ارْبَعُوا عَلَى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا، تَدْعُونَ سَمِيعًا بَصِيرًا\".\nوحديث أبي الخير مرثد بن عبد الله اليَزَنِي: سَمِعَ عَبْدَ اللهِ بْنَ عَمْرو، أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ - ﵁ - قَالَ لرسول الله - ﷺ -: عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلَاتِي. قَالَ: \"قُلِ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كثِيرًا\" وقد سلف.\nوحديث عائشة - ﵂ -: عن رسول الله - ﷺ -: \"إِنَّ جِبْرِيلَ نَادَانِي قَالَ: إِنَّ اللهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ وَمَا رَدُّوا عَلَيْكَ\".\nغرضه في هذا الباب أن يرد على من يقول: إن معني (سميع بصير) يعني: عليم لا غيرة لأن كونه لذلك يوجب مساواته تعالى للأعمى والأصم الذي يعلم أن السماء خضراء ولا يراها، وأن في العالم أصواتًا ولا يسمعها -ولا شك- أن من سمع الصوت وعلمه ورأى\n_________\n(^١) سلف برقم (٢٩٩٢) كتاب: الجهاد والسير، باب: ما يكره من رفع الصوت في التكبير.","vol":"33","page":223},{"text":"خضرة السماء وعلمها أدخل في صفات الكمال ممن انفرد بإحدي هاتين الصفتين، وإذا استحال كون أحدنا ممن لا أمره أكمل صفة من خالقه، وجب كونه سميعًا بصيرًا مفيدًا أمرًا زائدًا على ما يفيد كونه عليمًا. ثم نرجع إلى ما تضمنه كونه سميعًا بصيرًا.\nفنقول: هما متضمنان لسمع وبصر لهما كان سميعًا وبصيرًا، كما تضمنه كونه عالمًا علمًا لأجله كان عالمًا، كما أنه لا خلاف بين إثباته عالمًا وبين إثباته ذا علم، وأن من نفي أحد الأمرين كمن نفى الآخر، وهذا مذهب أهل السنة والحق.\nوقال ابن التين: قوله: (سميعًا) يحتمل أن يكون أراد به يسمع الأصوات لغير حاجة، ويريد أنه يقبل بفضله ما يشاء من أعمال عباده، قال: وبصير قد يكون بمعنى: عالم (^١)، دليله قوله تعالى: ﴿بَصِيرٌ بِالْعِبَادِ﴾ [غافر: ٤٤] ويحتمل أن يكون بمعنى مدرك ورأى بإدراك يزيد على العلم ولم يزل بصيرًا بمعنى: رأى ومدرك؛ لأنه يرى نفسه وصفات ذاته، ولم يزل سامعًا كلامه ونفسه وصفات ذاته.\nفصل:\nومعنى قول عائشة - ﵂ -: (الحمد لله الذي وسع سمعه الأصوات): أدرك سمعه الأصوات لا أنه يسمع سمعه لها؛ لأن الموصوف بالسعة يصح وصفه بالضيق بدلًا منه، والوصفان جميعًا من صفات الأجسام، وإذا استحال وصفه بما يؤدي إلى القول بكونه تعالى جسمًا وجب صرف قولها عن ظاهره إلى ما اقتضاه صحة الدليل، ولا يغالطه سمع عن سمع ولو ناداه الخلق جميعًا معًا سمع\n_________\n(^١) الصواب إثبات صفات اللهَ -﷾- كما جاءت النصوص، انظر ص ١٨٥ - ١٨٨.","vol":"33","page":224},{"text":"أصواتهم، وروي عن عائشة - ﵂ - كلمته المجادلة و(أنا) (^١) قريب منه، فلم أسمعها، فنزل: ﴿قَدْ سَمِعَ اللهُ﴾ (^٢).\nفصل:\nومعني قوله: \"فإنَّكم لا تَدْعون أصمَّ ولا غائبًا\". نفي الآفة المانعة من السمع، ونفي الجهل المانع من العلم، وفي هذا القول منه دليل على أنه لم يزل سميعًا بصيرًا عالمًا، ولا يصح أضداد هذِه الصفات عليه تعالى.\nوقوله: \"قريبا\" إخبار عن كونه عالمًا بجميع المعلومات لا يعزب عنه شيء، ولم يرد بوصفه بالقرب قرب المسافة؛ لأن الله تعالى لا يصح وصفه بالحلول في الأماكن (^٣)؛ لأن ذلك من صفات الأجسام، والدليل على ذلك قوله تعالى: ﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾ [المجادلة: ٧] معناه: إلا وهو عالم بهم وبجميع أحوالهم ما يسرونه وما يظهرونه.\nومعني حديث أبي بكر - ﵁ - في الباب هو أن دعاء الله تعالى ما علمه الشارع يقتضي اعتقاد سميعًا لدعائه ومجازيًا عليه.\n_________\n(^١) في (ص ١): إني\n(^٢) رواه النسائي ٦/ ١٦٨، وابن ماجه (١٨٨)، (٢٠٦٣)، وأحمد ٦/ ٤٦.\n(^٣) ها هو الصواب من مذهب أهل السنة والجماعة، قال السعدي في تفسير قوله تعالى: ﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ﴾ [البقرة: ١٨٦]: القرب نوعان: قرب بعلمه من كل خلقه، وقرب من عابديه وداعيه بالإجابة والمعونة والتوفيق. اهـ وقال ابن عثيمين في \"شرح الواسطية\" ٢/ ٥١١: لا يلزم من قربه أن يكون في الأرض؛ لأن الله ليس كمثله شيء في جميع صفاته، وهو محيط بكل شيء.","vol":"33","page":225},{"text":"فصل:\nقوله: \"ارْبَعُوا عَلَى أَنْفُسِكُمْ\" بالباء الموحدة رويناه بكسرها، وهو في ضبط بعض الكتب بفتحها، وكذا هو في ضبط كتب أهل اللغة، ومعناه: ارفقوا بأنفسكم.","vol":"33","page":226},{"text":"<span data-type='title' id=toc-4332>١٠ - باب قَوْلِ اللهِ تَعَالَى: ﴿قُلْ هُوَ الْقَادِر﴾ [الأنعام: ٦٥]</span>\n٧٣٩٠ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنَا مَعْنُ بْنُ عِيسَى، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي المَوَالِي قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ المُنْكَدِرِ يُحَدِّثُ عَبْدَ اللهِ بْنَ الحَسَنِ يَقُولُ: أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللهِ السَّلَمِيُّ قَالَ: كَانَ رَسُولُ اللهِ - ﷺ - يُعَلِّمُ أَصْحَابَهُ الاسْتِخَارَةَ فِي الأُمُورِ كُلِّهَا، كَمَا يُعَلِّمُ السُّورَةَ مِنَ الْقُرْآنِ يَقُولُ: «إِذَا هَمَّ أَحَدُكُمْ بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ، ثُمَّ لِيَقُلِ: اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلاَّمُ الْغُيُوبِ، اللَّهُمَّ فَإِنْ كُنْتَ تَعْلَمُ هَذَا الأَمْرَ -ثُمَّ تُسَمِّيهِ بِعَيْنِهِ- خَيْرًا لِي فِي عَاجِلِ أَمْرِي وَآجِلِهِ -قَالَ: أَوْ فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- فَاقْدُرْهُ لِي، وَيَسِّرْهُ لِي، ثُمَّ بَارِكْ لِي فِيهِ، اللَّهُمَّ وَإِنْ كُنْتَ تَعْلَمُ أَنَّهُ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي -أَوْ قَالَ: فِي عَاجِلِ أَمْرِي وَآجِلِهِ- فَاصْرِفْنِي عَنْهُ، وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ، ثُمَّ رَضِّنِي بِهِ». [انظر: ١١٦٢ - فتح ١٣/ ٣٧٥].\nذكر فيه حديث جابر بن عبد الله السلمي - ﵄ - في دعاء الاستخارة، وقد سلف في الأدعية قريبًا (^١).\nوالقادر والقدرة من صفات الذات (^٢)، وقد سلف في باب قوله تعالى: ﴿إِنَّ اللهَ هُوَ الرَّزَّاقُ﴾ [الذاريات: ٥٨]\nإن القوة والقدرة بمعنى، وكذلك القادر والقوي بمعنى، وذكر الأشعري أن القدرة والقوة والاستطاعة معناها واحد. لكن لم يشتق لله تعالى من الاستطاعة اسم، ولا يجوز أن يوصف بأنه مستطيع؛\n_________\n(^١) سلف برقم (٦٣٨٢) باب: الدعاء عند الاستخارة.\n(^٢) سبق الكلام على تقسيم الصفات إلا صفات ذات وصفات أفعال ص ١٩٠.","vol":"33","page":227},{"text":"لعدم التوقيف بذلك، وإن كان قد جاء القرآن بالاستطاعة، فقال: ﴿هَلْ يَسْتَطِيعُ رَبُّكَ﴾ [المائدة: ١١٢] فإنما هو خبر عنهم ولا يقتضي إثباته صفة له تعالى، فدل على ذلك أمران تأنيبه لهم عقب هذا، وقراءة من قرأ: (هل تستطيع ربك) (^١) يعني: هل تستطيع سؤال ربك، وقد أخطئوا في الأمرين جميعًا؛ لافترائهم على أنفسهم وخالقهم ما لم يأذن لهم فيه ربهم -﷿-.\nوقوله في دعاء الباب: \"فاقدره لي\". أي: اقض لي به، والرواية بضم الدال، وقد روي بكسرها.\n_________\n(^١) هذه قراءة الكسائي. انظر: \"الكوكب الدري\" ص ٤٢٤.","vol":"33","page":228},{"text":"<span data-type='title' id=toc-4333>١١ - باب مُقَلِّبِ القُلُوبِ</span>\nوَقَوْلِ اللهِ -﷿-: ﴿وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ﴾ [الأنعام: ١١٠].\n\n٧٣٩١ - حَدَّثَنِي سَعِيدُ بْنُ سُلَيْمَانَ، عَنِ ابْنِ الْمُبَارَكِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ عَبْدِ اللهِ قَالَ: أَكْثَرُ مَا كَانَ النَّبِيُّ - ﷺ - يَحْلِفُ: «لَا وَمُقَلِّبِ الْقُلُوبِ». [انظر: ٦٦١٧ - فتح ١٣/ ٣٧٧]\nذكر فيه حديث عبد الله - ﵁ - قال: أَكْثَرُ مَا كَانَ النَّبِيُّ - ﷺ - يَحْلِفُ: \"لَا وَمُقَلِّبِ القُلُوبِ\".\nهذا الحديث سلف في الأيمان (^١) والقدر أيضًا (^٢)، وأسلفنا هناك أن تقليبه لقلوب عباده صرفه لها من إيمان إلا كفر، ومن كفر إلى إيمان، وذلك كله مقدور لله، وفعل له بخلاف قول القدرية.\nفصل:\nو(مقلب القلوب). قد ورد هنا وهو صفة فعل مثل: مهلك الكافرين وقاهر الجبابرة، وغير ذلك من صفات الأفعال.\n_________\n(^١) سلف برقم (٦٦٢٨) كتاب: كيف كانت يمين النبي - ﷺ -.\n(^٢) سلف برقم (٦٦١٧) باب: ﴿يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ﴾","vol":"33","page":229},{"text":"<span data-type='title' id=toc-4334>١٢ - باب قول النبي - ﷺ -: \"إِنَّ لِلَّهِ مِائَةَ اسْمٍ إِلاَّ وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الجَنَّة</span>\"\nقَالَ ابْنُ عَبَّاسٍ - ﵄ -: ﴿ذُو الْجَلَالِ﴾ [الرحمن: ٢٧]: الْعَظَمَةِ، و﴿الْبَرُّ﴾ [الطور: ٢٨]: اللَّطِيفُ.\n\n٧٣٩٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا مِائَةً إِلاَّ وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ». [انظر: ٢٧٣٦ - مسلم: ٢٦٧٧ - فتح ١٣/ ٣٧٧]. ﴿أَحْصَيْنَاهُ﴾ [يس:١٢]: حَفِظْنَاهُ.\nثم ساق حديث أبي هريرة - ﵁ -: أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"إِنَّ لله تِسْعَةً وَتسْعِينَ اسْمًا مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الجَنَّةَ\". ﴿أَحْصَيْنَاهُ﴾ [يس: ١٢]: حَفِظْنَاهُ.\nالشرح:\nالإحصاء في اللغة يطلق بمعنى: الإحاطة بعلم عدد الشيء وقدره، ومنه: ﴿وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا﴾ [الجن: ٢٨]، هذا قول الخليل، وبمعنى: الإطاقة له؛ لقوله تعالى: ﴿عَلِمَ أَنْ لَنْ تُحْصُوهُ﴾ [المزمل: ٢٠] أي: لن تطيقوه، وقال - ﵇ -: \"استقيموا ولن تحصوا\" (^١) أي: لن تطيقوا العمل بكل ما لله (عليكم) (^٢)، والمعنى في ذلك كله متقارب، وقد يجوز أن يكون المعنى: من أحصاها عددًا وحفظًا وعلمًا بما يمكن علمه من معانيها المستفادة منها علم الصفات (التي تقيدها لأن تحت وصفنا له\n_________\n(^١) رواه ابن ماجه (٢٧٧)، وأحمد ٥/ ٢٧٦ - ٢٧٧ من حديث ثوبان.\n(^٢) في الأصل: (عليك)، والمثبت من (ص ١).","vol":"33","page":230},{"text":"بعالم إثبات علم له تعالى لم يزل موصوفًا به) (^١) [لا كالعلوم، وتحت وصفنا له بقادر إثبات قدرة لم يزل موصوفًا بها] (^٢) لا كقدرة المخلوق، وكذلك القول في الحياة وسائر صفاته، ويحتمل أيضًا أن يكون المراد (العمل) (^٣) بالأسماء والتعبد لمن سمي بها.\nفإن قلت: كيف وجه إحصائها عملًا؟ قيل له: وجه ذلك أن ما كان من أسماء الله تعالى كالرحيم، والكريم، والعفو، والغفور، والشكور، والتواب، وشبهها، فإن الله يحب أن يرى على عبده حلاها، ويرضى له معناها، والاقتداء به فيها، فهذا العمل بهذا النوع من الأسماء.\nوما كان منها لا يليق بالعبد معناها: كالله، والأحد، والقدير، والجبار، والمتكبر، والعظيم، والعزيز، والقوي، وشبهها، فإنه يجب على العبد الإقرار بها والتذلل والإشفاق منها.\nوما كان بمعنى الوعيد كشديد العقاب، وعزيز ذي انتقام، وسريع الحساب، وشبهها، فإنه يجب على العبد الوقوف عند أمره، واجتناب نهيه، واستشعار خشيته -﷿-، من أجلها خوف وعيده وشديد عقابه. هذا وجه إحصائها عملًا، فهذا يدخل الجنة إن شاء الله تعالى.\nوقد نقل عن الأصيلي أنه أشار إلى هذا المعنى فقال: الإحصاء لأسمائه تعالى هو العمل بها لا عدها وحفظها، فقال: إنه قد يعدها الكافر والمنافق، وذلك غير نافع له.\n_________\n(^١) من (ص ١).\n(^٢) ساقطة من الأصل، و(ص ١) وأثبتناها من \"شرح ابن بطال\"١٠/ ٤٢٠ وبها يستقيم السياق.\n(^٣) في (ص ١): العلم.","vol":"33","page":231},{"text":"قال ابن بطال: ويوضحه قوله - ﵇ - في صفة الخوارج \"يقرءون القرآن لا يجاوز حناجرهم يمرقون من الدين\" (^١) فبين أن من قرأ القرآن، ولم يعمل به لم ترفع قراءته إلى الله، ولا جاوز حنجرته، فلم يكتب أجرها وخاب من ثوابها، كما قال تعالى: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾ [فاطر: ١٠]، يعني: أن العمل الصالح يرفع الكلم الطيب إلى الله، وكما قال ابن مسعود: إنك في زمان كثير فقهاؤه وقليل قراؤه، تحفظ فيه حدود القرآن وتضيع حروفه، وسيأتي على الناس زمان قليل فقهاؤه وكثير قراؤه يحفظ فيه القرآن وتضيع حدوده (^٢).\nفذم من حفظ الحروف وضيع العمل، ولم يقف عند الحدود، ومدح من عمل بمعاني القرآن، وإن لم يحفظ الحروف، فدل هذا على أن الحفظ والإحصاء المندوب إليه هو العمل، ويوضح هذا أيضًا ما كتب به عمر - ﵁ - إلى عماله: إن أهم أموركم عندي الصلاة، فمن حفظها وحافظ عليها حفظ دينه (^٣). ولم يرد عمر - ﵁ - بحفظها إلا المبالغة في إتقان العمل بها من إتمام ركوعها وسجودها وإكمال حدودها، لا حفظ أحكامها وتضييع العمل بها (^٤).\n_________\n(^١) سلف برقم (٣٣٤٤) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ اعْبُدُوا اللهَ﴾، ورواه أيضًا مسلم (١٠٦٤) كتاب: الزكاة، باب: ذكر الخوارج وصفاتهم، كلاهما من حديث أبي سعيد الخدريِّ.\n(^٢) رواه مالك ص ١٢٤ - ١٢٥، والبخاري في \"الأدب المفرد\" (٧٨٩)، قال الحافظ في \"الفتح\"١٠/ ٥١٠: إسناده صحيح ومثله لا يُقال من قبل الرأي.\n(^٣) رواه عبد الرزاق ١/ ٥٣٧ (٢٠٣٨)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٩٣، والبيهقي ١/ ٤٤٥.\n(^٤) \"شرح ابن بطال\" ١٠/ ٤٢١.","vol":"33","page":232},{"text":"وقد ذكر البخاري هذا الحديث في الأدعية بلفظ: \"لا يحفظها أحد إلا دخل الجنة\" (^١)، وهو مفسر لما ذكره البخاري هنا من أن الإحصاء: الحفظ، وقد أسلفنا هناك أنها توقيفية.\nواختلف الأصوليون في تسميته بما له من تعظيم بقياس أوخبر، واختار بعضهم أنه لا يسمى إلا بما سمى به نفسه أو رسوله من طريق متواتر لا آحاد يوجب عليه الظن أو من ناحية الإجماع، واحتج بقوله تعالى: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا﴾ [الأعراف: ١٨٠] قال: وقد قام الدليل على أن الحسن لا يعلم بالعقل وإنما يعلم بالسمع، وقوله: \"إن لله تسعة وتسعين اسمًا\" أي: تسمية؛ لأن الاسم هو المسمى عند الأشعرية، ولو أبقيناه على ظاهره لكان لله تسعة وتسعين اسمًا، أي: فقط، وليس كذلك كما سلف (^٢).\n_________\n(^١) سبق برقم (٦٤١٠) باب: لله مائة اسم غير واحد.\n(^٢) الذي عليه أهل السنة والجماعة أن أسماء الله أعلام وأوصاف، وهي بالاعتبار الأول مترادفة لدلالتها على مسمى واحد وهو الله -﷿-، وبالاعتبار الثاني متباينة لدلالة كل واحد منها على معناه الخاص.\nوأنها ليست منحصرة في التسعة والتسعين اسمًا بدليل ما رواه أحمد ١/ ٣٩١ من حديث ابن مسعود مرفوعًا: \"أسألك بكل اسم سميت به نفسك .. أو استأثرت به في علم الغيب عندك\" كما أن الحديث المروي في تعيين هذِه الأسماء لم يصل إلى درجة الصحة، قال ابن كثير في \"تفسيره\" ٦/ ٤٦١: والذي عوَّل عليه جماعة من الحفاظ أن سرد الأسماء في هذا الحديث مدرج فيه اهـ وانظر: \"معارج القبول\" ١/ ١١٢ وما بعدها.","vol":"33","page":233},{"text":"<span data-type='title' id=toc-4335>١٣ - باب السُّؤَالِ بِأَسْمَاءِ اللهِ وَالاسْتِعَاذَةِ بِهَا</span>\n٧٣٩٣ - حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنِي مَالِكٌ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِذَا جَاءَ أَحَدُكُمْ فِرَاشَهُ فَلْيَنْفُضْهُ بِصَنِفَةِ ثَوْبِهِ ثَلَاثَ مَرَّاتٍ، وَلْيَقُلْ: بِاسْمِكَ رَبِّ وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ، إِنْ أَمْسَكْتَ نَفْسِي فَاغْفِرْ لَهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ». تَابَعَهُ يَحْيَى وَبِشْرُ بْنُ الْمُفَضَّلِ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَزَادَ زُهَيْرٌ وَأَبُو ضَمْرَةَ وَإِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -. وَرَوَاهُ ابْنُ عَجْلَانَ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - تابعَةُ مُحَمدُ بْنُ عَبد الرَّحمْنِ، والدَّروَارْدِيُّ، وَأُسَامَةُ بْنُ حَفْصٍ. [انظر: ٦٣٢٠ - مسلم: ٢٧١٤ - فتح ١٣/ ٣٧٨].\n\n٧٣٩٤ - حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، عَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ: «اللَّهُمَّ بِاسْمِكَ أَحْيَا وَأَمُوتُ». وَإِذَا أَصْبَحَ قَالَ: «الْحَمْدُ لِلَّهِ الذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ». [انظر: ٦٣١٢ - فتح ١٣/ ٣٧٨]\n\n٧٣٩٥ - حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ خَرَشَةَ بْنِ الْحُرِّ، عَنْ أَبِي ذَرٍّ قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ قَالَ: \"بِاسْمِكَ نَمُوتُ وَنَحْيَا\" فَإِذَا اسْتَيْقَظَ قَالَ: \"الْحَمْدُ لِلَّهِ الذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ\". [انظر: ٦٣٢٥ - فتح ١٣/ ٣٧٩].\n\n٧٣٩٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ سَالِمٍ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ فَقَالَ بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا. فَإِنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ فِي ذَلِكَ لَمْ يَضُرُّهُ شَيْطَانٌ أَبَدًا». [انظر: ١٤١ - مسلم: ١٤٣٤ - فتح ١٣/ ٣٧٩].","vol":"33","page":234},{"text":"٧٣٩٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا فُضَيْلٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامٍ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - قُلْتُ: أُرْسِلُ كِلأَبِي المُعَلَّمَةَ؟ قَالَ: «إِذَا أَرْسَلْتَ كِلَابَكَ الْمُعَلَّمَةَ وَذَكَرْتَ اسْمَ اللهِ فَأَمْسَكْنَ فَكُلْ، وَإِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَزَقَ فَكُلْ». [انظر: ١٧٥ - مسلم: ١٩٢٩ - فتح ١٣/ ٣٧٩]\n\n٧٣٩٨ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ قَالَ: سَمِعْتُ هِشَامَ بْنَ عُرْوَةَ يُحَدِّثُ عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: قَالُوا: يَا رَسُولَ اللهِ، إِنَّ هُنَا أَقْوَامًا حَدِيثًا عَهْدُهُمْ بِشِرْكٍ، يَأْتُونَا بِلُحْمَانٍ لَا نَدْرِى يَذْكُرُونَ اسْمَ اللهِ عَلَيْهَا أَمْ لَا. قَالَ: «اذْكُرُوا أَنْتُمُ اسْمَ اللهِ وَكُلُوا». تَابَعَهُ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ وَالدَّرَاوَرْدِيُّ وَأُسَامَةُ بْنُ حَفْصٍ. [انظر: ٢٠٥٧ - فتح ١٣/ ٣٧٩]\n\n٧٣٩٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ قَالَ: ضَحَّى النَّبِيُّ - ﷺ - بِكَبْشَيْنِ، يُسَمِّي وَيُكَبِّرُ. [انظر: ٥٥٥٣ - مسلم: ١٩٦٦ - فتح ١٣/ ٣٧٩]\n\n٧٤٠٠ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ، عَنْ جُنْدَبٍ أَنَّهُ شَهِدَ النَّبِيَّ - ﷺ - يَوْمَ النَّحْرِ صَلَّى ثُمَّ خَطَبَ فَقَالَ: «مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَذْبَحْ فَلْيَذْبَحْ بِاسْمِ اللهِ». [انظر: ٩٨٥ - مسلم: ١٩٦٠ - فتح ١٣/ ٣٧٩]\n\n٧٤٠١ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا وَرْقَاءُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ - «لَا تَحْلِفُوا بِآبَائِكُمْ، وَمَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاللهِ». [فتح ١٣/ ٢٧٩].\nذكر فيه أحاديث:\nأحدها:\nحديث مَالِكٍ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ المَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - إِذَا جَاءَ أَحَدُكُمْ إِلَى فِرَاشِهِ فَلْيَنْفُضْهُ بِصَنِفَةِ ثَوْبِهِ ثَلَاثَ","vol":"33","page":235},{"text":"مَرَّاتٍ، وَلْيَقُلْ: باسْمِكَ رَبِّ وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ، إِنْ أَمْسَكتَ نَفْسِي فَاغْفِرْ لَهَا، وَإِنْ أًرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ\".\nتَابَعَهُ يَحْيَي وَبِشْرُ بْنُ المُفَضَّلِ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nوَزَادَ زُهَيْر وَأَبُو ضَمْرَةَ وإِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عُبَيْدِ اللهِ، عَنْ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nتَابَعَهُ مُحَمَّدُ بْنُ عَبْدِ الرحْمَنِ، والدَّرَاوَرْدِيُّ، وَأُسَامَةُ بْنُ حَفْصٍ.\nعَنْ رِبْعِيٍّ، عَنْ حُذَيْفَةَ - ﵁ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إذَا أَوى إِلَى فِرَاشِهِ قَالَ: \"اللَّهُمَّ بِاسْمِكَ أَحْيَا وَأَمُوتُ\".\n\"اِذَا أَصبَحَ قَالَ: \"اْلحَمْدُ لله الذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيهِ النُّشُورُ\".\nالحديث الثاني، وهو في الحقيقة ثالث:\nحدثَنَا سَعْدُ بْنُ حَفْصٍ، ثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ خَرَشَةَ بْنِ الحُرِّ، عَنْ أَبِي ذَرٍّ - ﵁ - قالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَيْلِ قَالَ: \"بِاسْمِكَ نَمُوتُ وَنَحْيَا\" فَإِذَا اسْتَيْقَظَ قَالَ: \"الْحَمْدُ لله الذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ\".\nوسعد هذا طلحي، مولاهم كوفي أبو محمد المعروف بالضخم، مات سنة خمس عشرة ومائتين، انفرد به البخاري وروي عن شيبان النحوي فقط.\nالحديث الثالث:\nحديث ابن عَبَّاسٍ - ﵄ -: \"لوْ أَنَّ أحدهم إِذَا أَرَادَ أَن يَأتِيَ أَهْلَة فَقَالَ: بِاسمِ اللهِ\" الحديث سلف (^١)\n_________\n(^١) سلف برقم (١٤١) كتاب: الوضوء، باب: التسمية على كل حال وعند الوقاع.","vol":"33","page":236},{"text":"الرابع:\nحديث عدي - ﵁ - في التسمية على الصيد وفيه: \"إِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَزَقَ فَكُلْ \".\nوخزق المعراض: شق اللحم وقطعه، وهو بالزاي وروي بالراء، ومعناهما واحد. والمعراض سهم لا ريش له.\nالحديث الخامس:\nحَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ قَالَ: سَمِعْتُ هِشَامَ ابْنَ عُرْوَةَ يُحَدِّثُ عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: قَالُوا: يَا رَسُولَ اللهِ، إِنَّ هُنَا أَقْوَامًا حَدِيثُ عَهْدُهُمْ بِشِرْكٍ، يَأْتُونَا بِلُحْمَانٍ لَا نَدْرِي يَذْكُرُونَ اسْمَ اللهِ عَلَيْهَا أَمْ لَا. قَالَ: «اذْكُرُوا أَنْتُمُ اسْمَ اللهِ وَكُلُوا». تَابَعَهُ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ وَالدَّرَاوَرْدِيُّ وَأُسَامَةُ بْنُ حَفْصٍ.\nالسادس:\nحديث أنس - ﵁ - قال: ضَحَّى النَّبِيُّ - ﷺ - بِكَبْشَيْنِ، يُسَمِّي وَيُكَبِّرُ.\nالسابع:\nحديث جندب - ﵁ -: \"وَمَنْ لمْ يَذْبَحْ فَلْيَذْبَحْ بِاسْمِ اللهِ\".\nالثامن:\nحديث ابن عُمَرَ - ﵄ -: \"لَا تَحْلِفُوا بآبَائِكُمْ، وَمَنْ كَانَ حَالِفًا فَلْيَحْلِفْ باللهِ\".\nالشرح:\nمتابعة أبي ضمرة ويحيى سلفت في الدعوات (^١) بزيادات.\n_________\n(^١) سلفت برقم (٦٣٢٠).","vol":"33","page":237},{"text":"ومتابعة يحيى أخرجها النسائي عن عمرو بن على وابن مثنى، عن يحيى، عن عبيد الله به (^١)، ورواه أيضًا عن زياد بن يحيي، عن معتمر بن سليمان، عن عبيد الله، عن سعيد (^٢)، وعن محمد بن حاتم، عن سويد، عن ابن المبارك، عن عبيد الله، عن سعيد به ولم يرفعه (^٣).\nوزيادة زهير أخرجها البخاري وأبو داود عن أحمد بن يونس عنه (^٤).\nوزيادة إسماعيل أخرجها الطبراني في \"الأوسط\" عن محمد بن عمران، أنا محمد بن الربان عنه، ورواية ابن عجلان سلفت هناك، وأخرجها النسائي عن قتيبة، عن يعقوب بن عبد الرحمن، عن ابن عجلان، عن سعيد به (^٥).\nومتابعة أسامة في حديث عائشة أسندها في الذبائح فقال: حدثنا محمد بن عبد الله، ثنا أسامة بن حفص به (^٦).\nومتابعة الدراوردي رواها محمد بن يحيي بن أبي عمر العدني عنه.\nفصل:\nو(صنفة ثوبه): طرفه، وقيل: حاشيته أي: جانبه، وقيل: هي الناحية التي عليها الهدب، وقيل: الطرة، والمراد هنا: طرفه. قاله عياض (^٧).\n_________\n(^١) النسائي في \"عمل اليوم والليلة\" (٧٩٧).\n(^٢) النسائي في \"عمل اليوم والليلة\" (٧٩٨).\n(^٣) \"عمل اليوم والليلة\" (٧٩٩).\n(^٤) سلف برقم (٦٣٢٠)، أبو داود (٥٠٥٠).\n(^٥) \"عمل اليوم والليلة\" (٨٩٦).\n(^٦) سلفت برقم (٥٥٠٧) باب: ذبيحة الأعراب ونحوهم.\n(^٧) \"إكمال المعلم\" ٨/ ٢١٢.","vol":"33","page":238},{"text":"وقال الجوهري: طرته وهو جانبه الذي لا هدب له (^١)، ويقال: الصنفة: النوع، والصنف بالفتح لغة، وكذا قال ابن قتيبة: صنفة الثوب: حاشيته التي لا هدب فيها، وعليه اقتصر ابن بطال (^٢).\nوقد أسلفنا في الدعاء أن سره خشية أن يخالفه إليه شيء من الهوام، والصنفة بفتح الصاد وكسر النون، وقال ابن التين: رويناه بكسر الصاد وسكون النون، وفي \"الصحاح\": الأول.\nوقوله: (\"وضعت جنبي\"). قال الداودي: يَقول أنت خلقت فعلي.\nوقوله: (\"بعدما أماتنا\") سمي النوم موتًا؛ لقرب حاله من الميت، والعرب تسمي الشيء بالشيء إذا قاربه، قاله الداودي.\nقوله: (\"جنب الشيطان ما رزقتنا\") يعني: الولد، فوقعت (ما) هنا لمن يعقل، وهي لغة غير مشهورة.\nوقوله: (\"لم يضره شيطان أبدًا\") يعني: الشرك؛ إذ لا يكاد أحد يخلو من الذنب، قاله الداودي.\nوقوله: (\"اذكروا اسم الله وكلوا\") فيه: أن ما في الشرع محمول على الإباحة حتى يظهر موجب تحريمه.\nوتضحيته بكبشين حجة لمن فضل الغنم، وعندنا وعند أبي حنيفة الإبل ثم البقر ثم الغنم.\nفصل:\nغرض البخاري في هذا الباب أن يثبت أن الاسم هو المسمى في الله تعالى على ما ذهب إليه أهل السنة وموضع الدلالة منه قوله - ﵇ -: (\"باسمك ربي وضعت جنبي وبك أرفعه\").\n_________\n(^١) \"الصحاح\" ٢/ ٧٢٤.\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٢٥.","vol":"33","page":239},{"text":"وقوله في حديث حذيفة - ﵁ -: (\"باسمك أحيا وأموت\")، ومعناه: بإقدارك إياي على وضع جنبي، كقولك (^١): (بغيرك) وضعت جنبي. وقوله: \"باسمك أحيا وأموت\" (بغيرك) (^٢) أحيا وأموت، وهذا كفر بالله تعالى، ويكون قوله: \"وبك أرفعه\" وقوله: \"الحمد لله الذي أحيانا بعد ما أماتنا\" مراد به: الله تعالى، فيكون بعض الدعاء إلى الله وصرف الأمر فيه إلى غير الله تعالى. وهذا كفر صريح لا يخفى.\nومما يدل على أن اسم الله تعالى هو هو، قوله: ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (٧٤)﴾ [الواقعة: ٩٦] أي: سبح ربك العظيم ونزهه بأسمائه الحسنى، ولو كان اسم غيره لكان الله تعالى أمر نبينا بتنزيه معنى هو غير الله، وهذا مستحيل، ومما يدل على ذلك قوله -﷾-: ﴿تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (٧٨)﴾ [الرحمن: ٧٨] في قراءة من قرأ (ذو الجلال) (^٣). وذو: وصف لا يشك فيه.\nفإذا قد وصف الاسم بالجلال والإكرام، وهذا بخلاف القدرية التي تزعم كون كلامه محدث، وأنه تعالى لم يزل غير ذي اسم ولا صفة حتى يخلق الخلق وخلق كلامه، فسماه خلقه بأسماء محدثة، وسمى نفسه بمثلها. وهذا من الفساد بما قدمناه أنه تعالى لا يجوز أن يأمر نبيه بتنزيه غيره.\nفإن قلت: فإذا قلتم إن اسم الله هو هو، فما معنى قوله - ﵇ -: \"إن لله\n_________\n(^١) هكذا في الأصل، و(ص ١) والكلام فيه نقص انظره في \"شرح ابن بطال\"١٠/ ٤٢٣.\n(^٢) في الأصل: (بعزك) في الموضعين، والمثبت من (ص ١)، وانظر: \"شرح ابن بطال\".\n(^٣) قرأها ابن عامر، وقرأ باقي السبعة (ذي الجلال) بالياء. انظر \"السبعة في القراءات\" لابن مجاهد ص ٦٢١، \"الكشف\" لمكي ٢/ ٣٠٣.","vol":"33","page":240},{"text":"تسعة وتسعين اسمًا\"، وكيف تكون الذات الواحدة تسعة وتسعين شيئًا، قالوا: وهذا كفر ممن قال به، فبان من هذا الحديث أن اسمه غيره.\nفالجواب: أنه لو كان اسمه [غيره] (^١) لم يجز أن يأمر نبيه بتنزيه مخلوق غيره على ما قدمناه، ونرجع إلا تأويل الحديث فنقول: المراد بالحديث التسمية؛ لأنه في نفسه واحد، والاسم يكون لمعنيين يكون بمعنى المسمى، ويكون بمعنى التسمية التي هي كلامه فالذي بمعنى المسمى هو المسمى والذي بمعنى التسمية لا يقال فيه: هو المسمى ولا هو غيره، وإنما لم يقل فيه هو المسمى؛ لاستحالة كون ذاته تعالى كلامًا وسادة مسده، ولم يقل أيضًا: هو غيره؛ لأن تسميته -﷿- لنفسه ككلام له، ولا يقال في كلامه: إنه غيره (^٢).\nفصل:\nومعنى الترجمة معنى قوله تعالى: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا﴾ [الأعراف: ١٨٠] فأمر بدعائه بها ووصفه لها بالحسنى يقتضي نفي تضمن كل اسم منها نقيض ما يوصف أنه حسن ونقيض الحسن: قبيح لا يجوز على الله تعالى، ومعنى هذا أن عالمًا من أسمائه يقتضي علمًا ينفي نقيضه من الجهل، وقادرًا يقتضي قدرة تنفي نقيضها من العجز، وحيًّا يقتضي حياة تنفي ضدها من الموت، وكذلك سائر صفاته تعالى كلها، ففائدة كل واحدة منها خلاف فائدة الأخرى، فأمر تعالى عباده بالدعاء بأسمائه كلها؛ لما يتضمن كل اسم منها ويخصه من الفائدة؛ ليجتمع للعباد الداعين له بجميعها فوائد عظيمة ويكون معبودًا بكل معنى.\n_________\n(^١) ليست في الأصل، وبها يستقيم المعنى.\n(^٢) انظر التعليق السالف ص ١٨٥ - ١٨٨.","vol":"33","page":241},{"text":"<span data-type='title' id=toc-4336>١٤ - باب مَا يُذْكَرُ فِي الذَّاتِ وَالنُّعُوتِ وَأَسَامِي اللهِ -﷿</span>-\nوَقَالَ خُبَيْبٌ - ﵁ -: وَذَلِكَ فِي ذَاتِ الإِلَهِ. فَذَكَرَ الذَّاتَ بِاسْمِهِ.\n\n٧٤٠٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ أَسِيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ - حَلِيفٌ لِبَنِي زُهْرَةَ، وَكَانَ مِنْ أَصْحَابِ أَبِي هُرَيْرَةَ - أَنَّ أَبَا هُرَيْرَةَ قَالَ: بَعَثَ رَسُولُ اللهِ - ﷺ - عَشْرَةً مِنْهُمْ خُبَيْبٌ الأَنْصَاريُّ، فَأَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عِيَاضٍ أَنَّ ابْنَةَ الحَارِثِ أَخْبَرَتْهُ أَنَّهُمْ حِينَ اجْتَمَعُوا اسْتَعَارَ مِنْهَا مُوسَى يَسْتَحِدُّ بِهَا، فَلَمَّا خَرَجُوا مِنَ الحَرَمِ لِيَقْتُلُوهُ قَالَ خُبَيْبٌ الأَنْصَاريُّ:\nوَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا … عَلَى أَيِّ شِقٍّ كَانَ لِلَّهِ مَصْرَعِي\nوَذَلِكَ فِي ذَاتِ الإِلَهِ وَإِنْ يَشَأْ … يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ\nفَقَتَلَهُ ابْنُ الحَارِثِ، فَأَخْبَرَ النَّبِيُّ - ﷺ - أَصْحَابَهُ خَبَرَهُمْ يَوْمَ أُصِيبُوا. [انظر: ٣٠٤٥ - فتح ١٣/ ٣٨١].\nثم ساق قصته من حديث أبي هريرة - ﵁ - وشعره، وسلفت (^١).\nالشرح:\n(أسامي) جمع أسماء، وأسماء: جمع اسم، وذكر عن الفراء: أعيذك بأسماء ذات الله، واختلف في اشتقاقه:\nفقال البصريون: من سموت؛ لأنه مزية ورفعة، وتقديره أسمى ذهب منه لامه. وقال الكوفيون: من وسمت أي: علمت، واحتج الأولون بأن جمعه أسماء وتصغيره: سُمَيٌّ، ولو كان من السمة لكان جمعه أوسام، و[تصغيره] (^٢): أُسيم والتصغير والتكسير يردان الأسماء إلى أصولها. واختلف البصريون في تقدير اسمه، فقال بعضهم: فعل مثل جدع،\n_________\n(^١) سبق برقم (٣٠٤٥)، كتاب: الجهاد والسير، باب: هل يستأسر الرجل.\n(^٢) في الأصل: جمعه. والسياق يقتضي ما أثبتنا.","vol":"33","page":242},{"text":"وقيل: فعل وفيه لغات: بتثليث الهمزة، وسَم، وسُم، وسمات على وزن هذات، وسمى على وزن هدى، ألفه ألف وصل، وربما قطعها الشاعر ضرورة (^١).\nفصل:\nوقول خبيب:\n(ما أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا … عَلَى أَيِّ شِقِّ كانَ لله مَصْرَعِي)\nفيه نقص من وزن البيت الثاني، وتحقيق وزنه: فلست أبالي .. إلى آخره، كما ذكره في غزوة بدر؛ لأن وزنه: فعول مفاعيل فعول مفاعيلن. وهو من الطويل.\n(والشلو): العضو، و(ممزع): مقطع.\nفصل:\nأسماء الله تعالى أضرب:\nأحدها: يرجع إلا ذاته ووجوده فقط لا إلى معني يزيد على ذلك؛ كقولنا: الله موجود وذات ونفس.\nثانيها: يرجع إلى إثبات معاني قائمة به تعالى هي صفات له كقولنا: حي وقادر وعالم ومريد، يرجع ذلك كله إلى حياة وعلم وقدرة وإرادة؛ لأجلها كان حيًّا قادرًا عالمًا مريدًا.\nثالثها: يرجع إلى صفات من صفته أو حاله كقوله: خالق ورازق ومحيي ومميت، يرجع بذلك كله إلى خلق ورزق وحياة وموت، وذلك كله فعل له تعالى، فأما إثباته ذاتًا وسببًا ونفسًا فطريقه السمع،\n_________\n(^١) انظر: \"لسان العرب\" ٤/ ٢١٠٩، مادة (سما)، \"الإنصاف في مسائل الخلاف\" ص ٤ - ١٢.","vol":"33","page":243},{"text":"وقد سمع رسول الله - ﷺ - قول خبيب: (وذلك في ذات الإله). فلم ينكره، فمعيار طريق العلم من التوقيف منه الشارع، وذاته هي هو.\nومعنى قوله: (في ذات الإله): في دين الإله وطاعته (^١).\nتجمع هذه الأضرب الثلاثة أسماء الله تعالى في الحقيقة كل منها ما يتضمن صفة ترجع إلى ذاته أو إلى فعل من أفعاله أم لا فكل صفة اسم لله تعالى وليس كل اسم صفة.\nومذهب أهل السنة أنه محال أن يقال في صفات ذاته، أن كل واحد منها غير الأخرى، كما استحال القول عندهم بأنه غيره تعالى؛ لأن حد الغيرين ما جاز وجود أحدهما مع عدم الآخر، ولما لم يجز على شيء من صفاته عدم إحداها مع وجود سائرها استحال وصفها بالتغاير كما استحال وصفه بأنه غيرها؛ لقيام الدليل على استحالة وجوده تعالى مع عدم صفاته التي هي حياته وعلمه وقدرته وسائر صفات ذاته، وليس كذلك صفات أفعاله؛ لأن أفعاله متغايرة يجوز وجود بعضها مع عدم سائرها كالرزق.\nوسائر صفات أفعاله التي تتضمنها أسماء له أطلقها الله تعالى على نفسه كرازق وخالق ومحيي ومميت وبديع، وما شاكل ذلك، فهذِه كلها أسماء لله تعالى سمى نفسه بها، وتسميته قوله، وقوله ليس غيره كسائر صفاته، ومتضمن هذه الأسماء متغاير على ما ذكرنا، وغير له تعالى؛ لقيام الدليل على وجوده في أزله مع عدم جميع أفعاله.\n_________\n(^١) سبق أن الصواب إمرار صفات الله -﷿- كما جاءت.","vol":"33","page":244},{"text":"<span data-type='title' id=toc-4337>١٥ - باب قَوْلِ اللهِ -﷿-: ﴿وَيُحَذِّرُكُمُ اللهُ نَفْسَه﴾ [آل عمران: ٢٨]</span>\nوَقَوْلِهِ: ﴿تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ﴾ [المائدة: ١١٦].\n\n٧٤٠٣ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا مِنْ أَحَدٍ أَغْيَرُ مِنَ اللهِ، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الفَوَاحِشَ، وَمَا أَحَدٌ أَحَبَّ إِلَيْهِ المَدْحُ مِنَ اللهِ» [انظر: ٤٦٣٤ - مسلم: ٢٧٦٠ - فتح ١٣/ ٣٨٣].\n\n٧٤٠٤ - حَدَّثَنَا عَبْدَان، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَمَّا خَلَقَ اللهُ الخَلْقَ كَتَبَ فِي كِتَابِهِ -هُوَ يَكْتُبُ عَلَى نَفْسِهِ، وَهْوَ وَضْعٌ عِنْدَهُ عَلَى الْعَرْشِ- إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي» [انظر: ٣١٩٤ - مسلم: ٢٧٥١ - فتح ١٣/ ٣٨٤].\n\n٧٤٠٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، سَمِعْتُ أَبَا صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «يَقُولُ اللهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي،\nوَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلأٍ ذَكَرْتُهُ فِي مَلأٍ خَيْرٍ مِنْهُمْ، وَإِنْ تَقَرَّبَ إِلَيَّ بِشِبْرٍ تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنْ تَقَرَّبَ إِلَيَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْهِ بَاعًا، وَإِنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً». [انظر: ٧٥٠٥، ٧٥٣٧ - مسلم: ٢٦٧٥ - فتح ١٣/ ٣٨٤].\nذكر فيه حديث شقيق عن عبد الله - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قالَ: \"مَا مِنْ أَحَدٍ أَغْيَرُ مِنَ اللهِ -﷿-، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الفَوَاحِشَ، وَمَا أحَدٌ أَحَبَّ إِليْهِ المَدْحُ مِنَ اللهِ -﷿-. وقد سلف.\nوحديث أبي هريرة - ﵁ -: عَنِ النَّبِيِّ - ﷺ - قالَ: \"لَمَّا خَلَقَ الله -﷿- الخَلْقَ كتَبَ فِي كتَابِهِ -هُوَ يَكْتُبُ عَلَى نَفْسِهِ، وَهُوَ وَضْعٌ عِنْدَهُ عَلَى العَرْشِ- إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي\".","vol":"33","page":245},{"text":"وحديثه أيضًا: قَالَ: قَالَ رسول الله - ﷺ -: \"يَقُولُ اللهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإن ذَكَرَنِي في نَفْسِهِ ذَكرتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلإ ذَكَرْتُهُ فِي مَلإ خَيْرٍ مِنْهُمْ، وَإِنْ تَقَرَّبَ إِلَيَّ شبرًا تَقَرَبتُ منه ذِرَاعًا، وَإِنْ تَقَرَّبَ إلَيَّ ذِرَاعًا تَقَرَّبْتُ منه بَاعًا، وَإِنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً\".\nالشرح:\nمعنى قوله: ﴿وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ﴾ أي: إياه، تقول قتل نفسه أي: أوقع الهلاك بذاته كلها. وقيل: يحذركم عقابه.\nوقوله: ﴿تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ﴾ قال ابن الأنباري: أي تعلم ما في نفسي ولا أعلم ما في غيبك. وقال الزجاج: النفس عند أهل اللغة على معنيين: أحدهما: أن يراد بها بعض الشيء، والآخر: أن يراد بها الشيء كله، فالمعنى: تعلم حقيقتي وما عندي، والدليل عليه قوله تعالى: ﴿إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ﴾، وقال غيره: تعلم غيبي ولا أعلم غيبك، وقيل: تعلم ما في نفسي ولا أعلم أنا ما فيها فأضاف نفسه إلى الله تعالى؛ لأنه خالقها (^١).\nوقال ابن بطال: ما ذكر في الآيتين والأحاديث من ذكر النفس، فالمراد به إثبات نفس لله تعالى. والنفس لفظ يحتمل معاني، والمراد بنفسه: ذاته، فنفسه ليس بأمر يزيد عليه تعالى، فوجب أن تكون نفسه هي هو، وهو إجماع وللنفس وجوه أخر لا حاجة بنا إلى ذكرها إذ الغرض من الترجمة خلاف ذلك (^٢).\n_________\n(^١) انظر هذه الأقوال في \"تفسير الماوردي\" ٢/ ٨٨، \"تفسير البغوي\" ٣/ ١٢٢.\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٢٧. وهذا هو الصواب كما سبق بيانه.","vol":"33","page":246},{"text":"فصل:\nقوله: (\"وما من أحد أحب إليه المدح من الله\") يقرأ برفع (أحب)؛ لأنه خبر مقدم على المبتدأ والمبتدأ (المدح)، ولا يرفع المدح بأحب في هذِه المسألة، ويكون المبتدأ والخبر في موضع نصب خبر (ما) إن جعلها حجازية، وإن جعلها تميمية فتكون في موضع رفع خبر المبتدأ وهو (أحد).\nفصل:\nوقوله: (\"وَهُوَ وَضْعٌ عِنْدَهُ\") نقول: على ما يشاء، وقيل: وضع ذلك على العرش، وقيل: معنى (عنده): أنه عالم به، فمعنى الخبر أنه كتبه وهو لا يخفى عنه ولم يستعن بكتابه عليه؛ لئلا ينساه، و(عند) بمعنى: قرب المكان على المسافة، يقال: وضع الشيء من يده وضعًا إذا ألقاه (^١).\nوقال عياض: ضبطه القابسي وغيره بفتح الواو وإسكان الضاد (^٢)، وعند أبي ذر \"فوضَعَ\" بفتح الضاد والعين، وقال الأصمعي: الوضائع (كتب) (^٣) يكتب فيها الحكمة.\nوقال ابن بطال: (عند) في ظاهر اللغة تقتضي أنها للموضع، وأنه تعالى يتعالى عن الحلول في المواضع؛ لأن ذلك من صفات الأجسام إذ الحالُّ في موضع لا يكون بالحلول فيه بأولى منه بالحلول في غيره إلا لأمر يخص حلوله فيه، والحلول فيه عرض من الأعراض، يفنى بمجيء حلول آخر يحل به في غير ذلك المكان،\n_________\n(^١) انظر: \"لسان العرب\" ٨/ ٤٨٥٧ مادة (وضع).\n(^٢) \"مشارق الأنوار\" ٢/ ٢٩٠.\n(^٣) من: (ص ١).","vol":"33","page":247},{"text":"والحلول محدث والحوادث لا تليق به تعالى، لدلالتها على حدث من قامت به، فوجب صرف (عند) عن ظاهرها إلا ما يليق به تعالى؛ وهو أنه أراد - ﵇ - إثبات علمه بإثابة من سبق علمه أنه عامل بطاعته، وعقاب من سبق علمه أنه عامل بمعصيته. و(عند) وإن كان وضعها في اللغة المكان فقد يتوسع فيها فتجعل لغير المكان، كقوله - ﵇ -: \"أنا عند ظن عبدي بي\" ولا مكان هناك (^١).\nفصل:\nوقوله: (\"إن رحمتي تغلب غضبي\") قد سلف أن رحمة الله تعالى إرادته لإثابة المطيعين له، وغضبه إرادته لعقاب العاصين له، وإذا كان ذلك كذلك كان معنى قوله: \"إن رحمتي تغلب غضبي\": إن إرادتي ثواب الطائعين لي هي إرادتي أن لا أعذبهم، وهو معنى قوله تعالى: ﴿يُرِيدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ﴾ [البقرة: ١٨٥]، فإرادته بهم اليسر هي إرادته أن لا يريد بهم العسر، وكان ما أراد من ذلك بهم لم يكن ما لم يرده، فعبر - ﵇ - عن هذا المعنى بقوله: \"إن رحمتي تغلب غضبي\".\nوظاهر قوله يفيد أن رحمته وغضبه معنيان، أحدهما: غالب للآخر وسابق له، وإذا ثبت أن إرادته واحدة وصفة من صفات ذاته، وأنَّ رحمته وغضبه ليسا بمعنى أكثر من إرادته التي هي متعلقة بكل ما يصح كونه مرادًا وجب صرف كلامه عن ظاهره؛ لأن إجراء الكلام على ظاهره يقتضي حدث إرادته ولو كانت له إرادات كثيرة متغايرة. (^٢)\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٤٢٨.\n(^٢) الصواب إثبات صفتي الرحمة والغضب وأنهما غير الإرادة، وانظر ما سلف من تعليق ص ١٨٥ - ١٨٨.","vol":"33","page":248},{"text":"فصل:\nوقوله: (\"أنا عند ظن عبدي بي\") يقول: إن كان فيه شيء من الرجاء حققت رجاءه؛ لأنه لا يرجو إلا مؤمن بأن له ربًّا يجازي، وقوله: (\"في ملأ خير منهم\") يعني: الملائكة المقربين.\nوفيه: دليل على فضل الملائكة، ويحتمل أن يكون على عمومه وتكون الملائكة خير الخلق، ولا أقول به، ويحتمل أن يكون يخبر الشارع بذلك أمته، فيريد أن الملائكة خير ممن بعد الأنبياء.\nوقد اختلف في الأنبياء والملائكة: أيهم أفضل؟\nقال ابن فورك: ومن ذهب إلى تفضيل الأنبياء والأولياء من الآدميين (على الملائكة) (^١) قال: معنى قوله: \"خير منه\" يرجع إلى الذكر كأنه قال: بذكر خير من ذكره، لأجل أن ذكر العبد لله دعاء وتضرع، وذكر الله له إظهار لرحمته وكرامته وذلك خير للعبد وأنفع، وهذا يرد عليه هذا الخبر؛ لأن فيه ملأ خير منهم.\nوقيل: العلماء أفضل من الملائكة.\nوقال ابن بطال: هذا الحديث نص من الشارع على أن الملائكة أفضل من بني آدم ثم قال: وهو مذهب جمهور أهل العلم، وعلى ذلك شواهد من كتاب الله تعالى منها قوله تعالى: ﴿مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ﴾ [الأعراف: ٢٠] ولا شك أن الخلود أفضل من الفناء، وأن الملائكة أفضل من بني آدم، وإلا فلا يصح معنى الكلام (^٢).\n_________\n(^١) من (ص ١).\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٢٩.","vol":"33","page":249},{"text":"قلت: لا أوافقه على أن هذا مذهب الجمهور، بل الجمهور على تفضيل البشر، وهذِه نزعة اعتزالية، فأشرف المخلوقات بنو آدم الذين جعل الله خيرته منهم فلو كان غيرهم أشرف لصيره منهم (^١).\nفصل:\nووصفه تعالى لنفسه بأنه يتقرب إلى عبده، ووصف العبد بالتقرب إليه ووصفه بإتيانه هرولة، فإن التقرب والإتيان، وإن كان يحتمل الحقيقة والمجاز وحملها على الحقيقة يقتضي قطع المسافات وترائي الأجسام وذلك لا يليق به تعالى فاستحال حملها عليه، فتعين المجاز لشهرة ذلك في كلام العرب (^٢)، فوجب أن يكون وصف العبد بالتقرب إليه شبرًا أو ذراعًا، وإتيانه ومشيه هرولة معناه: التقرب إليه بطاعته وأداء مفروضاته، ويكون تقربه تعالى من عبده وإتيانه كذلك عبارة عن إثابته على طاعته من رحمته، ويكون معنى قوله: \"أتيته هرولة\" أي: أتاه ثوابي مسرعًا.\nقال الطبري: وإنما مثل القليل من الطاعة (بالشبر) (^٣) منه، والضعف من الكرامة والثواب بالذراع فجعل ذلك دليلًا على مبلغ كرامته لمن أكرم\n_________\n(^١) اختُلف في هذِه المسألة، ونقل شارح \"الطحاوية\" عن أهل السنة تفضيل صالحي البشر والأنبياء على الملائكة، وذكر عن الإمام أبي حنيفة أنه سُئل عنها، فلم يقطع فيها بجواب. اهـ وسئل ابن تيمية فأجاب بأن صالحي البشر أفضل باعتبار كمال النهاية، والملائكة أفضل باعتبار البداية. انظر \"شرح الطحاوية\" ص ٢٨١، \"مجموع الفتاوى\" ٤/ ٣٤٣.\n(^٢) الصواب إثبات صفات الله كما جاءت مع العلم بأنه ليس كمثله شيء، وانظر تعليقنا السالف ص ١٨٥ - ١٨٨، ٢٢٥.\n(^٣) في الأصل: (والشبر)، والمثبت من (ص ١).","vol":"33","page":250},{"text":"على طاعته أن (ثواب) (^١) عمله له على عمله الضعيف وأن إكرامه مجاوز حده إلى ما بينه تعالى.\nفإن قلت: فما معني قوله: \"إذا ذكرني في نفسه ذكرته في نفسي\" قيل معناه: إذا ذكرني بقلبه مخفيًا ذلك عن خلقي، ذكرته برحمتي وثوابي مخفيًا ذلك عن خلقي حتى لا يطلع عليه أحد منهم (^٢)، وإذا ذكرني في ملأ من عبادي ذكرته في ملأ من خلقي أكثر منهم وأطيب.\nوقد اختلف السلف أيهما أفضل الذكر بالقلب أو باللسان:\nفروي عن عائشة - ﵂ - أنها قالت: لأن أذكر الله في نفسي أحب إلى من أن أذكره بلساني سبعين مرة. وروي عن أبي عبيدة بن عبد الله بن مسعود قال: مادام قلب الرجل يذكر الله فهو في صلاة، وإن كان في السوق وإن تحرك بذلك اللسان والشفتان فهو أعلم (^٣).\nقال الطبري: والصواب أن خفاء الذكر أفضل من ظهوره لمن لم يكن إمامًا يقتدى به، وإن كان في محفل اجتمع أهله لغير ذكر الله أو في سوق وذلك أنه أسلم له من الرياء.\nروينا من حديث سعد بن أبي وقاص - ﵁ -، عن رسول الله - ﷺ - أنه قال: \"خير الرزق ما يكفي، وخير الذكر الخفي\" (^٤).\n_________\n(^١) في الأصل: (يقول)، والمثبت من (ص ١).\n(^٢) انظر ما سلف من إثبات صفة النفس.\n(^٣) رواه أبو نعيم في \"الحلية\" ٤/ ٢٠٤.\n(^٤) رواه أحمد ١/ ١٧٢، وابن أبي شيبة ٦/ ٨٦ (٢٩٦٥٤)، و٧/ ١٠٥ (٣٤٣٦٦)، وأبو يعلى في \"مسنده\" ٢/ ٨١ - ٨٢ (٧٣١)، والبيهقي في \"الشعب\" ١/ ٤٠٧ (٥٥٢)، وقال الهيثمي في \"مجمع الزوائد\"١٠/ ٨١: رواه أحمد وأبو يعلى، وفيه محمد بن عبد الرحمن ابن لبيبة، وقد وثقه ابن حبان وقال: روي عن سعد بن أبي وقاص. قلت -أي الهيثمي-: وضعفه ابن معين، وبقية رجالهما رجال الصحيح. اهـ","vol":"33","page":251},{"text":"ولمن كان بالخلوة أن يذكر الله بقلبه ولسانه؛ لأن شغل جارحتين بما يرضي الله أفضل من شغل جارحة، وكذلك شغل ثلاث جوارح أفضل من شغل جارحتين وكل ما زاد فهو أفضل.","vol":"33","page":252},{"text":"<span data-type='title' id=toc-4338>١٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿كُلُّ شَيْءٍ هَالِكٌ إِلاَّ وَجْهَهُ﴾ [القصص:٨٨]</span>\n٧٤٠٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادٌ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الآيَةُ ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ﴾ [الأنعام: ٦٥] قَالَ النَّبِيُّ - ﷺ -: «أَعُوذُ بِوَجْهِكَ». فَقَالَ: ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ [الأنعام: ٦٥] فَقَالَ النَّبِيُّ - ﷺ -: «أَعُوذُ بِوَجْهِكَ». قَالَ: ﴿أَوْ يَلْبِسَكُمْ شِيَعًا﴾ [الأنعام: ٦٥] فَقَالَ النَّبِيُّ - ﷺ -: «هَذَا أَيْسَرُ». [انظر: ٤٦٢٨ - فتح ١٣/ ٣٨٨].\nذكر فيه حديث جابر بن عبد الله - ﵄ - قال: لَمَّا نَزَلَتْ هذِه الآيَةُ: ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ﴾ [الأنعام: ٦٥] قَالَ النَّبِيُّ - ﷺ -: \"أَعُوذُ بِوَجْهِكَ\". الحديث، وقد سلف (^١)، قال سفيان في قوله: ﴿إِلَّا وَجْهَهُ﴾\nقال أبو عبيدة: إلا جاهه (^٢)، واحتج بقوله: لفلان جاء في الناس أي: وجه، وقيل: إلا إياه كقولك: أكرم الله وجهه، وفلان وجه القوم.\nواستدلاله من هذِه الآية، والحديث على أن لله وجهًا هو صفة ذاته لا يقال: هو هو ولا هو غيره بخلاف قول المعتزلة، ومحال أن يقال هو جارحة كالذي نعلمه من الوجوه، كما لا يقال: هو تعالى فاعل وحي وعالم كالفاعلين والأحياء والعلماء الذين نشاهدهم وإذا استحال قياسه تعالى على الشاهد والحكم له بحكمهم مع مشاركتهم (له) (^٣)\n_________\n(^١) سلف برقم (٤٦٢٨) كتاب: التفسير، باب: ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُم﴾.\n(^٢) انظر: \"مجاز القرآن\" ٢/ ١١٢، \"تفسير الماوردي\" ٤/ ٢٧٣، \"زاد المسير\" ٦/ ٢٥٢.\n(^٣) في الأصل: (لهم) والمثبت من (ص ١).","vol":"33","page":253},{"text":"في التسمية، كذلك يستحيل الحكم لوجهه تعالى الذي هو صفة ذاته بحكم الوجوه التي نشاهدها، وإنما لم يجز أن يقال: إن وجهه جارحة؛ لاستحالة وصفه تعالى بالجوارح؛ لما فيها من أثر الصنعة ولم يقل في وجهه: إنه هو؛ لاستحالة كونه تعالى وجهًا.\nوقد اجتمعت الأمة على أنه لا يقال: يا وجه اغفر لي، ولم يجز أن يكون وجهه غيره؛ لاستحالة مفارقته له بزمان أو مكان أو عدم أو وجود، فثبت أن له وجهًا لا كالوجوه؛ لأنه ليس كمثله شيء.","vol":"33","page":254},{"text":"<span data-type='title' id=toc-4339>١٧ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَلِتُصْنَعَ عَلَى عَيْنِي﴾ [طه: ٣٩]</span>\n: تُغَذَّى. وَقَوْلِهِ -جَلَّ ذِكْرُهُ-: ﴿تَجْرِي بِأَعْيُنِنَا﴾ [القمر: ١٤].\n\n٧٤٠٧ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جُوَيْرِيَةُ عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ قَالَ: ذُكِرَ الدَّجَّالُ عِنْدَ النَّبِيِّ - ﷺ -، فَقَالَ: «إِنَّ اللهَ لَا يَخْفَى عَلَيْكُمْ، إِنَّ اللهَ لَيْسَ بِأَعْوَرَ -وَأَشَارَ بِيَدِهِ إِلَى عَيْنِهِ- وَإِنَّ المَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ اليُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ». [انظر: ٣٠٥٧ - مسلم: ١٦٩ - فتح ١٣/ ٣٨٩].\n\n٧٤٠٨ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا قَتَادَةُ قَالَ: سَمِعْتُ أَنَسًا - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَا بَعَثَ اللهُ مِنْ نَبِيٍّ إِلاَّ أَنْذَرَ قَوْمَهُ الأَعْوَرَ الكَذَّابَ، إِنَّهُ أَعْوَرُ، وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ، مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ». [انظر: ٧١٣١ - مسلم: ٢٩٣٣ - فتح ١٣/ ٣٨٩].\nذكر فيه حديث نافع عن عبد الله - ﵁ - قَالَ: ذُكِرَ الدَّجَّالُ عِنْدَ رسول الله - ﷺ -، فَقَالَ: \"إِنَّ اللهَ لَا يَخْفَي عَلَيْكُمْ، إِنَّ اللهَ لَيْسَ بِأَعْوَرَ\".\nوحديث أنس - ﵁ -: فيه أيضا \"إنه أعور وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَر\".\nالشرح:\nما ذكره في تفسير: ﴿وَلِتُصْنَعَ عَلَى عَيْنِي﴾ هو قول قتادة (^١)، وهو معروف في اللغة يقال: صنعت الفرس وصنعته إذا أحسنت القيام عليه، واستدلاله من هذِه الآية والحديث على أن لله تعالى (صفة) (^٢) سماها (عينا) ليست هو ولا غيره، وليست كالجوارح المعقولة بيننا؛\n_________\n(^١) رواه ابن أبي حاتم في \"تفسيره\" ٧/ ٢٤٢٢ (١٣٤٣٢)، وانظر: \"تفسير الماوردي\" ٣/ ٤٠٢، و\"الدر المنثور\" ٤/ ٥٢٩.\n(^٢) في الأصل: (صنعة)، والمثبت من (ص ١).","vol":"33","page":255},{"text":"لقيام الدليل على استحالة وصفه بأنه ذو جوارح وأعضاء تعالى عن ذلك، خلافًا لما تقوله المجسمة من أنه تعالى جسم لا كالأجسام.\nواستدلوا على ذلك بهذِه، كما استدلوا بالآيات المتضمنة لمعنى الوجه، واليدين. ووصفه لنفسه بالإتيان والمجيء والهرولة في حديث الرسول، وذلك كله باطل وكفر من متأوله؛ لقيام الدليل على تساوي الأجسام في دلائل الحدث القائم بها واستحالة كونه من جنس المحدثات، إذ المحدث إنما كان محدثًا من حيث متعلق هو متعلق بمحدث أحدثه، وجعله بالوجود أولى منه بالعدم (^١).\nفإن قالوا: الدليل على صحة ما نذهب إليه من أنه تعالى جسم أنه -أي: الله- ليس بأعور، وإشارته إلى عينه، وأن المسيح الدجال أعور عين اليمني ففي إشارته إلى عينه بيده تنبيه منه على أن عينه كسائر الأعين.\nقلنا لهم: قد تقدم في دليلنا استحالة كونه جسمًا؛ لاستحالة كونه محدثًا، وإذا صح ذلك وجب صرف قوله، وإشارته بيده إلى معنى يليق به وهو نفي النقص والعور عنه تعالى، وأنه ليس كمن لا يرى ولا يبصر بل هو منتفٍ عنه جميع النقائص والآفات التي هي أضداد\n_________\n(^١) قال ابن تيمية في \"العقيدة الواسطية\" ص ٢٢: (إن عيني الله من صفاته الذاتية الثابتة له حقيقة على الوجه اللائق به ينظر بهما ويبصر ويرى ودليل ذلك قوله: ﴿وَلِتُصْنَعَ على عَيْنِي﴾ ولا يجوز تفسيرها بالعلم ولا بالرؤية مع نفي العين لأنه مخالف لظاهر اللفظ وإجماع السلف على ثبوت العين لله). وأولى ما حملت عليه هذِه الآية أن يقال فيها: أي على نظر مني ومرأى فأنت بحفظي ورعايتي.\nانظر: \"الفتاوى\"لابن تيمية ٣/ ١٣٣، \"القواعد المثلي في صفات الله وأسمائه الحسنى\" ص ٩٠.","vol":"33","page":256},{"text":"البصر والسمع وسائر صفات ذاته التي يستحيل وصفه بأضدادها، إذ الموصوف بها تارة وأضدادها أخرى محدث مربوب، لدلالة قيام الحوادث به على حدثه.\nفصل:\nقد أسلفنا أن قوله: \"طافية\" تروى بغير همز، أي: بارزة ظاهرة، وكذا الرواية هنا، وبهمز أي: غائرة مفقوءة أي: ذهب ماؤها.\nوقوله: (\"مكتوب بين عينيه كافر\")، وقيل: يعني أنه سمي بذلك، وكتب بين عينيه العوراء والصحيحة.","vol":"33","page":257},{"text":"<span data-type='title' id=toc-4340>١٨ - باب قَوْلِ اللهِ -﷿-: ﴿هُوَ اللهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ﴾</span> (^١)\n٧٤٠٩ - حَدَّثَنَا إِسْحَاق، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا مُوسَى -هُوَ ابْنُ عُقْبَةَ- حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى بْنِ حَبَّانَ، عَنِ ابْنِ مُحَيْرِيزٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ أَنَّهُمْ أَصَابُوا سَبَايَا، فَأَرَادُوا أَنْ يَسْتَمْتِعُوا بِهِنَّ وَلَا يَحْمِلْنَ، فَسَأَلُوا النَّبِيَّ - ﷺ - عَنِ العَزْلِ، فَقَالَ: «مَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا، فَإِنَّ اللهَ قَدْ كَتَبَ مَنْ هُوَ خَالِقٌ إِلَى يَوْمِ القِيَامَةِ». وَقَالَ مُجَاهِدٌ: عَنْ قَزَعَةَ، سَمِعْتُ أَبَا سَعِيدٍ فَقَالَ: قَالَ النَّبِيُّ - ﷺ -: «لَيْسَتْ نَفْسٌ مَخْلُوقَةٌ إِلاَّ اللهُ خَالِقُهَا». [انظر: ٢٢٢٩ - مسلم: ١٤٣٨ - فتح ١٣/ ٣٩٠].\nذكر فيه حديث ابن محيريز، عن أبي سعيد الخدري - ﵁ -: في غَزْوَةِ بَنِي المُصْطَلِقِ أَنَّهُمْ أَصَابُوا سَبَايَا .. الحديث، وقد سلف في بابه (^٢).\nوَقَالَ مُجَاهِدٌ: عَنْ قَزَعَةَ، سألت أَبَا سَعِيدٍ فَقَالَ: قَالَ النَّبِيُّ - ﷺ -: \"لَيْسَتْ نَفسٌ مَخْلُوقَةٌ إِلَّا اللهُ خَالِقُهَا\".\nالشرح:\nابن محيريز اسمه: عبد الله، وكنيته، أبو محيريز بن محيريز بن جنادة بن وهب بن لوذان بن سعد بن جمح القرشي الجمحي (المكي رباه أبو محذورة أوس بن معير بن لوزان بن جمح) (^٣)، أحد المؤذنين كان بمكة وقتل أخوه أنيس بن معير كافرًا ببدر.\nقال رجاء بن حيوة: إن يفخر علينا أهل المدينة بعابدهم ابن عمر\n_________\n(^١) ورد بهامش الأصل: في نسخة صحيحة: باب ﴿هُوَ اللهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ﴾\n(^٢) سلف برقم (٤١٣٨)، كتاب: المغازي، باب: غزوة بني المصطلق.\n(^٣) من: (ص ١) وفي هامش الأصل: سقط من هنا شيء، ولعله: رباه أبو محذورة، وقتل أخوه، أي: أخو أبي محذورة. والله أعلم.","vol":"33","page":258},{"text":"- ﵄ - فإنا نفخر بعابدنا ابن محيريز، إن كنت لأعدُّ أن بقاءه أمانًا لأهل الأرض (^١)، مات قبل المائة، إما في خلافة عمر بن عبد العزيز أو في خلافة الوليد بن عبد الملك بالشام، أخرجوا له (^٢).\nواسم أبي سعيد سعد بن مالك بن سنان، ولقب سنان الشهيد بن ثعلبة بن عبيد بن الأبجر وهو خدرة بن عوف بن الحارث بن الخزرج، مات سنة أربع وسبعين.\nفصل:\nوالسبايا جمع سبيئة بالهمز وهي المرأة التي تُسبَى مثل: خطيئة وخطايا، وكان الأصل سبائئ وخطائئ على فعائل، فلما اجتمعت الهمزتان قلبت الثانية ياء؛ لأن قبلها كسرة ثم استثقلت، والجمع ثقيل. وهو معتل مع ذلك قلبت الياء ألف، ثم قلبت الهمزة الأولى بإلحاقها بين الألفين.\nوقوله: (يستمتعوا بهن ولا يحملن). يعني: الوطء، وفي رواية: وأحبوا الأثمان (^٣)، وفي رواية أخرى: أحببنا الفداء (^٤)، وفيه دليل على داود في إجازته بيع أمهات الأولاد.\nوقوله: (\"ما عليكم أن لا تفعلوا\"). وقيل معناه: إباحة العزل، وقيل: النهي عنه. وفي مسلم أنه الوأد الخفي.\nوفي أخرى (زيادة) (^٥): ﴿وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (٨)﴾ [التكوير: ٨] (^٦).\n_________\n(^١) انظر: \"سير أعلام النبلاء\" ٤/ ٤٩٥ - ٤٩٦.\n(^٢) انظر: \"أسد الغابة ٣/ ٣٧٨ (٣١٧٠)، و\"الإصابة\" ٣/ ١٤٠ (٦٦٣٣).\n(^٣) سبق برقم (٢٢٢٩)، كتاب: البيوع، باب: بيع الرقيق.\n(^٤) أبو داود (٢١٧٢)، \"الموطأ\" ص ٣٦٧.\n(^٥) من (ص ١).\n(^٦) مسلم (١٤٤٢)، كتاب: النكاح، باب: جواز الغيلة.","vol":"33","page":259},{"text":"فصل:\nقال الأصيلي: كان سبي بني المصطلق من عبدة الأوثان اللائي لا يجوز وطؤهن بملك، وإنما أجاز - ﵇ - وطأهن لأصحابه قبل قوله تعالى: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١] وقيل: إنهن أسلمن، فلذلك حل وطؤهن.\nوقال ابن أبي زيد في قوله: \"ما من نسمة كائنة\" إلى آخره. ما يدل على أن الولد يكون مع العزل، ولهذا قال العلماء: من أقر بوطء أمته، وادعى العزل لحق به الولد. وهو الأصح عندنا فيحرم نفيه؛ لأن الإسباق ومثل هذا يكون معنى قوله: \"ليست نفس مخلوقة إلا الله خالقها\".\nفصل:\nالخالق المبدع والمنشئ لأعيان المخلوقات، وهو معنى لا يشاركه فيه أحد من خلقه، ولم يزل الله مسميًا لنفسه خالقًا ورازقًا على معنى أنه يخلق ويرزق لا على معنى أنه خلق الخلق، في أزله، لاستحالة قدم العالم، والخلق أيضًا يكون بمعنى التصوير، وهذا أمر يصح مشاركة الخلق فيه له فالخلق المذكور هنا بمعنى الإبداع والاختراع لأعيان السموات والأرض، والخلق بمعنى: التصوير، قوله تعالى ﴿وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ﴾ [المائدة: ١١٠]. أي: تصور لا تخترع.\nومنه قول الشاعر:\nفلأنت تفري ما خلقت … وبعض القوم يخلق ثم لا يفري","vol":"33","page":260},{"text":"<span data-type='title' id=toc-4341>١٩ - باب قَوْلِ الله -﷿-: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ [ص: ٧٥]</span>\n٧٤١٠ - حَدَّثَنِي مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «يَجْمَعُ اللهُ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ كَذَلِكَ، فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هَذَا. فَيَأْتُونَ آدَمَ فَيَقُولُونَ: يَا آدَمُ أَمَا تَرَى النَّاسَ؟ خَلَقَكَ اللهُ بِيَدِهِ وَأَسْجَدَ لَكَ مَلَائِكَتَهُ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ، شَفِّعْ لَنَا إِلَى رَبِّنَا حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هَذَا. فَيَقُولُ: لَسْتُ هُنَاكَ -وَيَذْكُرُ لَهُمْ خَطِيئَتَهُ التِي أَصَابَ- وَلَكِنِ ائْتُوا نُوحًا، فَإِنَّهُ أَوَّلُ رَسُولٍ بَعَثَهُ اللهُ إِلَى أَهْلِ الأَرْضِ. فَيَأْتُونَ نُوحًا فَيَقُولُ: لَسْتُ هُنَاكُمْ -وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ- وَلَكِنِ ائْتُوا إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ. فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُ: لَسْتُ هُنَاكُمْ -وَيَذْكُرُ لَهُمْ خَطَايَاهُ الَّتِي أَصَابَهَا- وَلَكِنِ ائْتُوا مُوسَى عَبْدًا أَتَاهُ اللهُ التَّوْرَاةَ وَكَلَّمَهُ تَكْلِيمًا. فَيَأْتُونَ مُوسَى فَيَقُولُ: لَسْتُ هُنَاكُمْ -وَيَذْكُرُ لَهُمْ خَطِيئَتَهُ التِي أَصَابَ- وَلَكِنِ ائْتُوا عِيسَى عَبْدَ اللهِ وَرَسُولَهُ وَكَلِمَتَهُ وَرُوحَهُ. فَيَأْتُونَ عِيسَى فَيَقُولُ: لَسْتُ هُنَاكُمْ، وَلَكِنِ ائْتُوا مُحَمَّدًا - ﷺ - عَبْدًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ. فَيَأْتُونِي، فَأَنْطَلِقُ فَأَسْتَأْذِنُ عَلَى رَبِّي، فَيُؤْذَنُ لِي عَلَيْهِ، فَإِذَا رَأَيْتُ رَبِّي وَقَعْتُ لَهُ سَاجِدًا، فَيَدَعُنِى مَا شَاءَ اللهُ أَنْ يَدَعَنِي، ثُمَّ يُقَالُ لِي: ارْفَعْ مُحَمَّدُ، وَقُلْ يُسْمَعْ، وَسَلْ تُعْطَهْ، وَاشْفَعْ تُشَفَّعْ. فَأَحْمَدُ رَبِّي بِمَحَامِدَ عَلَّمَنِيهَا، ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الجَنَّةَ، ثُمَّ أَرْجِعُ فَإِذَا رَأَيْتُ رَبِّي وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي، ثُمَّ يُقَالُ: ارْفَعْ مُحَمَّدُ، وَقُلْ يُسْمَعْ، وَسَلْ تُعْطَهْ، وَاشْفَعْ تُشَفَّعْ. فَأَحْمَدُ رَبِّي بِمَحَامِدَ عَلَّمَنِيهَا رَبِّي، ثُمَّ أَشْفَعُ، فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الجَنَّةَ، ثُمَّ أَرْجِعُ فَإِذَا رَأَيْتُ رَبِّي وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي، ثُمَّ يُقَالُ: ارْفَعْ مُحَمَّدُ، قُلْ يُسْمَعْ، وَسَلْ تُعْطَهْ، وَاشْفَعْ تُشَفَّعْ. فَأَحْمَدُ رَبِّي بِمَحَامِدَ عَلَّمَنِيهَا، ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الجَنَّةَ،","vol":"33","page":261},{"text":"ثُمَّ أَرْجِعُ فَأَقُولُ: يَا رَبِّ، مَا بَقِيَ فِي النَّارِ إِلاَّ مَنْ حَبَسَهُ الْقُرْآنُ وَوَجَبَ عَلَيْهِ الْخُلُودُ». قَالَ النَّبِيُّ - ﷺ -: «يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. وَكَانَ فِي قَلْبِهِ مِنَ الْخَيْرِ مَا يَزِنُ شَعِيرَةً، ثُمَّ يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. وَكَانَ فِي قَلْبِهِ مِنَ الخَيْرِ مَا يَزِنُ بُرَّةً، ثُمَّ يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. وَكَانَ فِي قَلْبِهِ مَا يَزِنُ مِنَ الخَيْرِ ذَرَّةً». [انظر: ٤٤ - مسلم: ١٩٣ - فتح ١٣/ ٣٩٢].\n\n٧٤١١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"يَدُ اللهِ مَلأَى لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَارَ\". وَقَالَ: \"أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمَوَاتِ وَالأَرْضَ؟ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَدِهِ\" وَقَالَ: عَرْشُهُ عَلَى المَاءِ، وَبِيَدِهِ الأُخْرَى المِيزَانُ يَخْفِضُ وَيَرْفَعُ». [انظر: ٤٦٨٤ - مسلم: ٩٩٣ - فتح ١٣/ ٣٩٣].\n\n٧٤١٢ - حَدَّثَنَا مُقَدَّمُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي عَمِّي القَاسِمُ بْنُ يَحْيَى، عَنْ عُبَيْدِ اللهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ -، عَنْ رَسُولِ اللهِ - ﷺ - أَنَّهُ قَالَ: «إِنَّ اللهَ يَقْبِضُ يَوْمَ الْقِيَامَةِ الأَرْضَ، وَتَكُونُ السَّمَوَاتُ بِيَمِينِهِ، ثُمَّ يَقُولُ: أَنَا المَلِكُ». رَوَاهُ سَعِيدٌ عَنْ مَالِكٍ. [انظر: ٣١٩٤ - مسلم: ٢٧٨٨ - فتح ١٣/ ٣٩٣]\n\n٧٤١٣ - وَقَالَ عُمَرُ بْنُ حَمْزَةَ: سَمِعْتُ سَالِمًا، سَمِعْتُ ابْنَ عُمَرَ، عَنِ النَّبِيِّ - ﷺ - بِهَذَا. وَقَالَ أَبُو اليَمَانِ: أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَقْبِضُ اللهُ الأَرْضَ» [انظر: ٤٨١٢ - مسلم: ٢٧٨٧ - فتح ١٣/ ٣٩٣]\n\n٧٤١٤ - حَدَّثَنَا مُسَدَّدٌ، سَمِعَ يَحْيَى بْنَ سَعِيدٍ، عَنْ سُفْيَانَ، حَدَّثَنِي مَنْصُورٌ وَسُلَيْمَانُ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ، أَنَّ يَهُودِيًّا جَاءَ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: يَا مُحَمَّدُ، إِنَّ اللهَ يُمْسِكُ السَّمَوَاتِ عَلَى إِصْبَعٍ، وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالْجِبَالَ عَلَى إِصْبَعٍ، وَالشَّجَرَ عَلَى إِصْبَعٍ، وَالْخَلَائِقَ عَلَى إِصْبَعٍ، ثُمَّ يَقُولُ: أَنَا الْمَلِكُ. فَضَحِكَ رَسُولُ اللهِ - ﷺ - حَتَّى بَدَتْ نَوَاجِذُهُ ثُمَّ قَرَأَ: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾. قَالَ يَحْيَى بْنُ سَعِيدٍ:","vol":"33","page":262},{"text":"وَزَادَ فِيهِ فُضَيْلُ بْنُ عِيَاضٍ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ عَنْ عَبْدِ اللهِ: فَضَحِكَ رَسُولُ اللهِ - ﷺ - تَعَجُّبًا وَتَصْدِيقًا لَهُ. [انظر: ٤٨١١ - مسلم: ٢٧٨٦ - فتح ١٣/ ٣٩٣].\n\n٧٤١٥ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، سمِعْتُ إِبْرَاهِيمَ قَالَ: سَمِعْتُ عَلْقَمَةَ يَقُولُ: قَالَ عَبْدُ اللهِ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - مِنْ أَهْلِ الْكِتَابِ فَقَالَ: يَا أَبَا الْقَاسِمِ، إِنَّ اللهَ يُمْسِكُ السَّمَوَاتِ عَلَى إِصْبَعٍ، وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالشَّجَرَ وَالثَّرَى عَلَى إِصْبَعٍ، وَالْخَلَائِقَ عَلَى إِصْبَعٍ، ثُمَّ يَقُولُ: أَنَا الْمَلِكُ أَنَا الْمَلِكُ. فَرَأَيْتُ النَّبِيَّ - ﷺ - ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ، ثُمَّ قَرَأ: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾. [انظر: ٤٨١١ - مسلم: ٢٧٨٦ - فتح ١٣/ ٣٩٣]\nذكر فيه حديث أنس - ﵁ - في الشفاعة بطوله.\nوحديث أبي هريرة - ﵁ -: \"يَدُ اللهِ مَلأى لَا يَغِيضُهَا نَفَقَةٌ\" الحديث وسلف (^١).\nوحديث عبيد الله عن نافع، عن ابن عمر - ﵄ -: \"إِنَّ اللهَ يَقبِضُ الأرض يَوْمَ القِيَامَةِ، وَتَكُونُ السَّمَوَاتُ بِيَمِينِهِ، ثُمَّ يَقُولُ: أَنَا المَلِكُ\". رَوَاهُ سَعِيدٌ عَنْ مَالِكٍ.\nوَقَالَ عُمَرُ بْنُ حَمْزَةَ: سَمِعْتُ سَالِمًا، سَمِعْتُ ابن عُمَرَ، عَنِ النَّبِيِّ - ﷺ - بهذا.\nوَقَالَ أَبُو اليَمَانِ: أَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَقْبِضُ الله الأَرْضَ\".\nوحديث سلَيْمَانَ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ -، أَنَّ يَهُودِيًّا جَاءَ إِلَرل رسول الله - ﷺ - فقَالَ: يَا مُحَمَّدُ، إِنَّ اللهَ يُمْسِكُ السَّمَوَاتِ .. الحديث.\n_________\n(^١) سبق برقم (٤٦٨٤) كتاب: التفسير، باب: قوله: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾","vol":"33","page":263},{"text":"قَالَ يَحْيَي بْنُ سَعِيدٍ: وَزَادَ فِيهِ فُضَيْلُ بْنُ عِيَاضٍ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ عَنْ عَبْدِ اللهِ: فَضَحِكَ رَسُولُ اللهِ - ﷺ - تَعَجُّبًا وَتَصْدِيقًا لَهُ.\nوحديث علقمة قال: قَالَ عَبْدُ اللهِ - ﵁ -: جَاءَ رَجُلٌ إِلَى رسول الله - ﷺ - مِنْ أَهْلِ الكِتَابِ فَقَالَ: يَا أَبَا القَاسِمِ، إِنَّ اللهَ يُمْسِكُ السَّمَوَاتِ عَلَى إِصْبَعٍ، .. الحديث.\nالشرح:\nاليد هنا: القدرة، قال الداودي: يحتمل أن يريد ذلك. وقال (أبو المعالي) (^١)، ذهب بعض أئمتنا إلى أن اليد والعين والوجه صفات ثابتة للرب، والسبيل إلى إثباتها السمع دون قضية العقل، والذي يصح عندنا حمل اليدين على القدرة، والعين على البصر، والوجه على الوجود (^٢).\nقال ابن فورك: قوله: \"يد الله مع الجماعة\"، من أصحابنا من قال: اليد هنا بمعنى الذات كقوله تعالى: ﴿مِمَّا عَمِلَتْ أَيْدِينَا﴾ [يس: ٧١] أي: ما عملنا، قال: فإن قال قائل: إذا حملتم اليد على معنى الذات فهلا حملتموه في قوله: ﴿خَلَقْتُ بِيَدَيَّ﴾ [ص: ٧٥] على الذات؟! قيل: لا يصح ذلك، ذكره ابن التين، قال: والفرق بينهما أن الله تعالى قال ذلك لإبليس محتجًا عليه مفضلًا لآدم بهذا التخصيص مبطلا (^٣) لقوله:\n_________\n(^١) في الأصل: (الفراء الغالي) والمثبت من (ص ١).\n(^٢) \"الإرشاد\" لأبي المعالي الجويني ص ١٥٥ - ١٥٦، وكان هذا منه أولًا، ثم رجع في آخره إلا مذهب السلف، وصنف في ذلك \"الرسالة النظامية\". وانظر ترجمته في \"سير الأعلام\" ١٨/ ٤٦٨.\n(^٣) من (ص ١).","vol":"33","page":264},{"text":"﴿أَنَا خَيْرٌ مِنْهُ﴾، فلو حمل على معنى الذات سقطت الفائدة وبطل معنى الاحتجاج منه تعالى على إبليس فيه (^١).\nوقال ابن بطال: استدلاله بقوله تعالى: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ [ص: ٧٥] وسائر أحاديث الباب على إثبات يدين لله تعالى هما صفتان من صفات ذاته ليستا بجارحتين بخلاف قول المجسمة المثبتة أنهما جارحتان، وخلاف قول القدرية النفاة لصفات ذاته ثم إذا لم يجز أن يقال: إنهما جارحتان (لم يجزَ أن) (^٢) يقال: إنهما قدرتان ولا إنهما نعمتان؛ لأنهما لو كانتا قدرتين لفسد ذلك من وجهين:\nأحدهما: أن الأمة أجمعت من بين ناف لصفات ذاته وبين مثبت لها أن الله تعالى ليس له قدرتان بل واحدة في قول المثبتة ولا قدرة له في قول النافية لصفاته، إنهم يعتقدون كونه قادرًا بنفسه لا بقدرته.\nوالآخر: أن الله تعالى قال لإبليس: ﴿مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ﴾ الآية [ص: ٧٦] قال إبليس مجيبًا له: ﴿أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ﴾ [ص: ٧٦] فأخبر بالعلة التي لأجلها لم يسجد، وأخبره تعالى بالعلة التي لها أوجب السجود وهي خلقه بيده، فلو كانت القدرة: اليد التي خلق آدم بها وبها خلق إبليس، لم يكن لاحتجاجه تعالى عليه بأن خلقها بما يوجب عليه السجود معنى؛ إذ إبليس مشارك لآدم فيما خلقه به تعالى من قدرته، ولم يفخر إبليس بأن يقول له: أي رب، فأي فضل له وأنا خلقتني بقدرتك كما خلقته ولم يعدل إبليس عن هذا الجواب إلى أن يقول: أنا خير منه؛ لأنه خلقه من نار وخلق آدم من طين، فعدول إبليس عن هذا الاحتجاج مع وضوحه دليل على\n_________\n(^١) \"مشكل الحديث\" لابن فورك ص ٣٤٣ - ٣٤٥\n(^٢) زيادة من \"شرح ابن بطال\" ١٠/ ٤٣٦ يقتضيها السياق.","vol":"33","page":265},{"text":"أن آدم خصه الله من خلقه بيده بما لم يخص به إبليس، وكيف يسوغ للقدرية القول بأن اليد هنا القدرة، وظاهر الآية مع هذا يقتضي يدين، فينبغي على الظاهر إثبات قدرتين وذلك خلاف الأمة، ولا يجوز أن يكون المراد باليدين: نعمتين؛ لاستحالة خلق المخلوق بمخلوق مثله؛ لأن النعم مخلوقة كلها، وإذا استحال كونهما جارحتين ونعمتين وقدرتين ثبت أنهما يدان صفتان لا كالأيدي، والجوارح المعروفة عندنا اختص آدم بأن خلقه بهما من بين سائر خلقه تكريمًا له وتشريفًا (^١).\nفصل:\nوفي هذا الحديث دليل على شفاعة سيدنا رسول الله - ﷺ - لأهل الكبائر من أمته خلافًا لمن أنكرها من المعتزلة والقدرية والخوارج، وهذا الحديث في غاية الصحة والقوة تلقاه المسلمون بالقبول إلى أن حدث أهل العناد والرد لسنن رسوله، وفي كتاب الله ما يدل على صحة الشفاعة إخبارًا عن الكفار إذ قيل لهم: ﴿مَا سَلَكَكُمْ فِي سَقَرَ (٤٢) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (٤٣) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ (٤٤)﴾، إلى ﴿الْيَقِينُ﴾ [المدثر: ٤٢ - ٤٧]، فأخبروا عن أنفسهم بالعلل التي من أجلها سلكوا في سقر، ثم قال: ﴿فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (٤٨)﴾ زجرًا لأمثالهم من الكافرين، وترغيبًا للمؤمنين في الإيمان؛ ليحصل لهم به شفاعة الشافعين، وهذا دليل قاطع على ثبوت الشفاعة.\nفإن عارض حديث الشفاعة معارض بأحاديث الوعيد كقوله: \"من قتل نفسه بحديدة عُذب بها في نار جهنم أبدًا، ومن تحسى سمًّا\" (^٢)\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٤٣٦ - ٤٣٧.\n(^٢) سلف برقم (٥٧٧٨)، كتاب: الطب، باب: شرب السم والدواء به، ورواه مسلم (١٠٩)، كتاب: الإيمان، باب: غلظ تحريم قبل الإنسان نفسه.","vol":"33","page":266},{"text":"الحديث، ونحوه من الأخبار، فالجواب: بأنه لا تعارض لجواز أن يكون الله أنفذ عليه وعيده بأن خلده في النار أكثر من مدة بقاء من خرج بالشفاعة ثم يخرج من النار بعد ذلك، لشفاعة رسول الله - ﷺ - بما في قلبه من الإيمان المنافي للكفر؛ لأن الخلود الأبدي الدائم إنما يكون في الكفار الجاحدين، وما جاء في كتاب الله من ذكر الخلود للمؤمنين؛ كقوله: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدً فِيهَا﴾ [النساء: ٩٣] فإنما يراد بالتخليد تطويل المدة عليه في العذاب ولا يقتضي التأبيد، كما يقتضي خلود الكافرين، ويحتمل تأويل الحديث: من قتل نفسه على وجه الاستحلال والردة فجزاؤه ما ذكر في الحديث؛ لأن فاعل ذلك كافر لا محالة، ويشهد لهذا ما قاله قبيصة فيما سلف في البخاري في تأويل قوله - ﵇ -: \" فسحقًا سحقًا\" (^١) قال: هو في المرتدين، وقد سلمت جماعة من المعتزلة له شفاعة رسول الله - ﷺ - على وجه دون وجه؛ لما لم يمكنها رد الأحاديث الواردة فيها؛ لانتشارها وقبول الأمة لها، ولشهادة ظواهر كتاب الله سبحانه لها فقالوا: تجوز شفاعته - ﵇ - للتائب من الكبائر ولمن أتى بصغيرة مع اجتنابه الكبائر، أو في مؤمن لا ذنب له (لتباب) (^٢)، وهذا كله فاسد على أصولهم؛ لاعتقادهم أن الله -﷾- يستحيل منه تعذيب التائب من كبيرته، أو فاعل الصغائر إذا اجتنب الكبائر، أو تأخير ما استحق الذي لا ذنب له من الثواب؛ لأنه لو عذب من ذكرنا وأخر ثواب الآخر ولم يوف التائب والمجتنب للكبائر مع فعله للصغائر ثوابه على أعماله لكان ذلك خارجًا عن\n_________\n(^١) سلف برقم (٦٥٨٤) كتاب: الرقاق، باب في الحوض.\n(^٢) هكذا في الأصل، (ص ١) غير منقوطة، وانظر \"شرح ابن بطال\"١٠/ ٤٣٩.","vol":"33","page":267},{"text":"الحكمة وظالِمًا فذلك من صفات المخلوقين، وإذا كان هذا أصلهم فإثبات الشفاعة على هذا الوجه لا معنى له، فبطل قولهم ولزمهم تسليم الشفاعة على الوجه الذي يقول به أهل السنة والحق، وهذا بين ولله الحمد (^١).\nفصل:\nوقوله: (\"ويذكر خطيئته التي أصاب\") يحتج به من يجوز وقوع الصغائر منهم عليهم الصلاة والسلام، وقد قام الإجماع على عصمتهم في الرسالة، وأنه لا يقع منهم الكبائر، واختلفوا في جواز الصغائر عليهم، فأطبقت المعتزلة والخوارج على أنه لا يجوز وقوعها منهم، وزعموا أن الرسل لا يجوز أن يقع منهم ما ينفر الناس عنهم، وأنهم معصومون من ذلك وهذا باطل؛ لقيام الدليل من التنزيل، وحديث الرسول أنه ليس كل ذنب كفرًا، وقولهم: إن الباري -﷾- يجب عليه عصمة الأنبياء من الذنوب (كي) (^٢) لا ينفر الناس عنهم؛ بمواقعتهم لها. هو فاسد بخلاف القرآن له، وذلك أن الله تعالى قد أنزله وفيه متشابه مع سابق علمه أنه سيكون ذلك سببًا لكفر قوم، فقال تعالى: ﴿فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ﴾ [آل عمران: ٧]، وقال تعالى: ﴿وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ وَاللهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ﴾ [النحل: ١٠١]، فكان التبديل الذي هو النسخ سببًا لكفرهم، كما كان إنزاله تعالى متشابها سببًا لكفرهم.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٤٣٧ - ٤٣٩.\n(^٢) من: (ص ١).","vol":"33","page":268},{"text":"ونقل ابن بطال عن أهل السنة: أنه جائز وقوع الصغائر عليهم واحتجوا بقوله تعالى مخاطبًا لرسوله في آية الفتح، قال: وقد ذكر الله في كتابه ذنوب الأنبياء فقال: ﴿وَعَصَى آدَمُ رَبَّهُ فَغَوَى﴾ [طه: ١٢١] وقال نوح لربه: ﴿إِنَّ ابْنِي مِنْ أَهْلِي﴾ [هود: ٤٥] فسأل أن ينجيه، وقد كان تقدم إليه فقال: ﴿وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ﴾ [هود: ٣٧] وقال إبراهيم: ﴿وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ (٨٢)﴾ [الشعراء: ٨٢] وفي كتاب الله تعالى من ذكر خطاياهم ما لا خفاء به،\nوقد سلف الاحتجاج في هذِه المسألة في كتاب الدعاء في قوله (باب) (^١): رب اغفر لي ما قدمت، إلى آخره.\nفصل:\nفإن قلت: فما معنى قول آدم - ﵊ -: \"ولكن ائتوا نوحًا فإنه أول رسول بعثه الله إلى أهل الأرض\". وقد تقدم آدم قبله. فالجواب: أن آدم لم يكن رسولًا؛ لأن الرسول يقتضي مرسلًا إليه في وقت الإرسال وهو - ﵇ - أهبط إلى الأرض وليس فيها أحد، ذكره ابن بطال (^٢)، وكذا قال الداودي فيه: إن آدم ليس برسول؛ لقوله في نوح: \"أول رسول\". وسيأتي قريبًا الخلف فيه في باب: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾\nثم قال ابن بطال: فإن قيل لما تناسل منه ولده وجب أن يكون رسولًا إليهم، قيل: إنما أهبط - ﵇ - إلى الأرض، وقد علمه الله (أحكام) (^٣) دينه وما يلزمه من طاعة ربه فلما حدث ولده بعده حملهم\n_________\n(^١) من (ص ١).\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٣٩ - ٤٤٠\n(^٣) من (ص ١).","vol":"33","page":269},{"text":"على دينه وما هو عليه من شريعة ربه كما أن الواحد منا إذا ولد له ولد يحمله على سنته وطريقته ولا يستحق بذلك أن يسمي رسولًا، وإنما سمي نوح رسولًا؛ لأنه بعث إلى قوم كفار؛ ليدعوهم إلى الإيمان.\nوقوله: (\"ائتوا نوحًا فإنه أول رسول بعثه الله إلى أهل الأرض\") ذكر أهل التاريخ أن إدريس جد نوح، فإن صح أن إدريس رسول لم يصح قولهم: إنه قبله وإلا احتمل أن يكون إدريس غير مرسل.\nفصل:\nوأما حديث الأصبع فإنه إذا لم يصح أن يكون جارحة لما قدمناه من إبطال التجسيم، فتأويله ما قاله أبو الحسن الأشعري (من) (^١) أن هذا وشبهه مما أثبته الرسول - ﷺ - لله تعالى، ووصفه به راجع إلى أنه صفة ذات لا يجوز تحديدها ولا تكييفها.\nوقد قال أبو بكر بن فورك: إنه يجوز أن يكون الأصبع خلق الله يخلقه يحمله على ما حملت عليه الأصبع، ودليله أنه لم يقل: على أصبعه، بل أطلق ذلك منكرًا، وليس ينكر في خلق الله تعالى أن يخلق خلقًا على هذا الوجه.\nقال محمد بن شجاع الثلجي (^٢): يحتمل أن يكون خلق من خلق الله يوافق اسمه اسم الأصبع، فقال: إنه يحمل السماوات على ذلك، ويكون ذلك تسمية للمحمول عليه [بما] (^٣) ذكر فيه، ويحتمل أن يكون\n_________\n(^١) في الأصل: مع، والمثبت من (ص ١).\n(^٢) سبقت ترجمته، وقال فيه ابن عدي: كان يضع أحاديث في التشبيه ينسبها إلى أصحاب الحديث ليثلبهم بها.\"الكامل\" ٧/ ٥٥١ (١٧٧٦).\n(^٣) زيادة من \"مشكل الحديث\" ص ٢٥٨ يقتضيها السياق.","vol":"33","page":270},{"text":"المراد بالأصبع: القدرة والملك والسلطان على معنى قول القائل: ما فلان إلا بين أصبعي، إذا أراد الإخبار عن جريان قدرته عليه، فذكر معظم المخلوقات، وأخبر عن قدرة الله تعالى على جميعها معظمًا لشأن الرب تعالى في قدرته وسلطانه (^١).\nوقال الداودي: يحتمل أن يكون الأصبع ملكا أو خلقا من خلق الله يملكه ذلك ويقدره عليه.\nوقال الخطابي: ذكر الأصابع لم يوجد في كتاب ولا سنة مقطوع بصحتها وليس معنى اليد الجارحة حتى يتوهم ثبوتها ثبوت الأصابع بل هو توقيف شرعي أطلقنا الاسم فيها على ما جاء في الكتاب من غير تكييف فخرج بذلك أن يكون [له] (^٢) أصل الكتاب والسنة أو أن يكون على شيء من معانيها (^٣).\nفصل:\nوضحكه - ﵇ - كالمتعجب منه أنه يستعظم ذلك في قدرته. وإنه ليسير في جنب ما يقدر عليه، ولذلك قرأ عليه قوله: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾ [الأنعام: ٩١] أي ليس قدره في القدرة على ما يخلق على الحد الذي ينتهي إليه الوهم ويحيط به الحد والحصر؛ لأنه تعالى يقدر على إمساك جميع مخلوقاته على غير شيء كما هي اليوم؛ لقوله تعالى: ﴿اللهُ الذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا﴾ [الرعد: ٢].\n_________\n(^١) \"مشكل الحديث\" ص ٢٥٧ - ٢٥٨.\n(^٢) زيادة يفتضيها السياق.\n(^٣) انظر كلامه في \"الأسماء والصفات\" للبيهقي ٢/ ١٦٩. وسبق أن الصواب إثبات صفة الأصبع، كما جاءت في هذا الحديث وفي غيره، من غير تشبيه.","vol":"33","page":271},{"text":"فصل:\nوقوله: (\"ملأى\") أي: عطاؤه واسع ومنته كاملة، تقول العرب: لي عند فلان يد بيضاء أي: منة كاملة، وقوله: (\"لا يغيضها\") أي: لا ينقصها، وقال أبو زيد: غاض عن السلعة أي: نقص، ومنه قوله تعالى: ﴿وَغِيضَ الْمَاءُ﴾ [هود: ٤٤]\nوقوله: (\"سحاء\") يقال: سح المطر والدمع وغيرهما سحوحًا: انصب وسال، فكأنها لامتلائها بالعطاء تسيل أبدًا، وفي \"الصحاح\": تفيد السيلان من فوق (^١). وهو غاية في التمثيل؛ لأن سيل الماء من فوق أشد من سيلانه في أرض وطيئة.\nفصل:\nقال الداودي: هذا الحديث كأنه ركب مبنيا على غير أصله، وذلك أن أول الحديث فيه ذكر الشفاعة من الموقف، وفي آخره ذكر الشفاعة فيمن يخرج من النار، وذكر من يبقى فيها ممن يخلد.\nفصل:\nقوله: (\"ما بقي في النار إلا من حبسه القرآن\") يعني: من أخبر القرآن بخلوده فيها، وقوله: (\"وكان في قلبه ما يزن شعيرة وذرة وبرة \") قال الداودي: يعني من اليقين مع كلمة الإخلاص، وهذا على التقليل، وكلمة الإخلاص لو جعلت السماوات والأرض وما بينهما في كفة، وجعلت لا إله إلا الله في كفة أخرى لرجحت لا إله إلا الله، غير أنه لا يقبل من أحد إلا مع الإقرار بكتاب الله تعالى وملائكته وأنبيائه ورسله وبالبعث وبالجنة والنار.\n_________\n(^١) \"الصحاح\" ١/ ٣٧٣.","vol":"33","page":272},{"text":"فصل:\nوقوله: ﴿وَكَانَ عَرْشُهُ على الْمَاءِ﴾ [هود: ٧]. قال سعيد بن جبير: سألتُ ابن عباس - ﵄ -: على أي شيء كان الماء ولم تخلق سماء ولا أرض؟ فقال: على متن الريح (^١).\nوقوله: (\"وبيده الأخرى الميزان يخفض ويرفع\") هذا يدل على أن اليدين صفتان لله تعالى ثابتتان له كما سلف خلافًا لما يقول أبو المعالي: أن حمل اليدين على القدرة.\nومعنى: وبيده الميزان أنه قدر الأشياء ووقتها وحددها، ولا يملك أحد نفعًا ولا ضرًّا إلا منه تعالى؛ قاله الداودي، وقال الخطابي: الميزان هنا مثل، وإنما هو قسمه بالعدل بين الخلق، يخفض من يشاء أي: يضعه، ويرفع من يشاء، ويعبر كما قد (صنعه الواضعون) (^٢) عند الوزن يرفع مرة ويخفض أخرى (^٣).\nفصل:\n\"وتكون السماء بيده\". أي: بقوته، وقيل: هي صفة لله تعالى، وقد سلف.\n_________\n(^١) رواه الطبري في تفسيره\" ٧/ ٧ (١٧٩٩٩).\n(^٢) في (ص ١): وصفه الواصفون.\n(^٣) الحق في ذلك أن نؤمن بما جاء في الكتاب والسنة من أن الأعمال توزن بميزان حقيقي، وله كفتان. يقول الله -﷾-: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ﴾ [الأنبياء: ٤٧].\nوسئل عنه ابن تيمية فقال: الميزان هو ما يوزن به الأعمال، وهو غير العدل، كما دلَّ على ذلك الكتاب والسنة .. وأما كيفية تلك الموازين فهو بمنزلة كيفية سائر ما أخبرنا به من الغيب.\"مجموع الفتاوى\" ٤/ ٣٠٢.","vol":"33","page":273},{"text":"والنواجذ: أقصى الأسنان، وهي سن الحلم أو الضواحك أو الأضراس عن الأصمعي، أو الأنياب عن أبي العباس أقوال.\nفصل:\nوقراءته - ﵇ -: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾ [الزمر: ٦٧]\nقال ابن فورك: كالمتعجب منه أنه يستعظم ذلك في قدرة الله، فإن ذلك يسير في جنب ما يقدر عليه، ولذلك قرأها أي: ليس قدرته في القدرة على ما يخلق على الحد الذي ينتهي إليه الوهم، ويحيط به الحد والبصر (^١).\nوقال الخطابي: الآية محتملة للرضا والإنكار وليس فيها للأصبع ذكر، وقول من قال من الرواة: تصديق لقول (الحبر) (^٢). ظن وحسبان.\nقال: وروى هذا الحديث غير واحد من أصحاب عبد الله، ولم يذكروا فيه تصديقًا له، وقد يستدل المستدل بحمرة الوجه على الخجل وبصفرته على الوجل وذلك غالب تجري العادة في مثله، ولا يخلو ذلك من ارتياب وشك في صدق الشهادة منهم بذلك، لجواز أن تكون الحمرة لأمر حادث في البدن والصفرة تهيج مرار وثوران خلط، والاستدلال بالتبسم على مثل هذا الاسم الجسم قدره غير سائغ مع تكافؤ (وجهي) (^٣) الدلالة المتعارضين فيه، ولو صح الخبر حملناه على تأويل قوله تعالى: ﴿وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ [الزمر: ٦٧] أي: قدرته على طيها وسهولة الأمر في جمعها بمنزلة من جمع شيئًا\n_________\n(^١) \"مشكل الحديث\" ص ٢٥٩.\n(^٢) في (ص ١): اليهودي، وجاء في هامش الأصل: كذا في الأصل: اليهود اهـ. وهذِه الرواية سلفت برقم (٤٨١١) كتاب: التفسير، سورة الزمر.\n(^٣) في الأصل: وجه، والمثبت من (ص ١).","vol":"33","page":274},{"text":"في كفه فاستخف حمله فلم يشتمل بجميع كله عليه لكنه نقله ببعض أصابعه، وقد يمثل ذلك في الأمر الشاق القوي، فيقال: إنه نقله بأصبع واحدة وأنه نقله بخنصره (^١).\nفصل:\nراوي حديث عبد الله - ﵁ - عنه هو: عبيدة بن عمرو أبو عمرو أوأبو مسلم المرادي السلماني -بسكون اللام- اتفقا عليه، أسلم قبل وفاة رسول الله - ﷺ - بسنتين، وسمع عمر وعليًّا وابن مسعود، مات سنة أربع وستين، وقيل: ثنتين وسبعين. وقيل: ثلاث وسبعين، أما عَبيدة بن حميد الضبي، وعَبيدة بن سفيان الحضرمي عن أبي هريرة من أفراد مسلم وكلهم بفتح العين وكسر الباء، و(ما) (^٢) عداهم في الصحيحين فبضم العين وفتح الباء، وقد سلف التنبيه على ذلك في المقدمات أول الكتاب.\n_________\n(^١) انظر كلامه في \"الأسماء والصفات\" ٢/ ١٦٩ - ١٧٠.\n(^٢) في هامش الأصل: الأكثر ومن.","vol":"33","page":275},{"text":"<span data-type='title' id=toc-4342>٢٠ - باب قَوْلِ النَّبِيِّ - ﷺ -: «لَا أحد (^١) أَغْيَرُ مِنَ اللهِ»</span>\nوَقَالَ عُبَيْدُ الله بْنُ عَمْرٍو، عَنْ عَبْدِ المَلِكِ: \"لَا شَخْصَ أَغْيَرُ مَنِ اللهِ\"\n\n٧٤١٦ - حَدَّثَنَا مُوسَى، بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا عَبْدُ المَلِكِ، عَنْ وَرَّادٍ كَاتِبِ المُغِيرَةِ، عَنِ المُغِيرَةِ، قَالَ: قَالَ سَعْدُ بْنُ عُبَادَةَ: لَوْ رَأَيْتُ رَجُلًا مَعَ امْرَأَتِي لَضَرَبْتُهُ بِالسَّيْفِ غَيْرَ مُصْفَحٍ. فَبَلَغَ ذَلِكَ رَسُولَ اللهِ - ﷺ - فَقَالَ: «تَعْجَبُونَ مِنْ غَيْرَةِ سَعْدٍ، وَاللهِ لأَنَا أَغْيَرُ مِنْهُ، وَاللهُ أَغْيَرُ مِنِّي، وَمِنْ أَجْلِ غَيْرَةِ اللهِ حَرَّمَ الفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا أَحَدَ أَحَبُّ إِلَيْهِ العُذْرُ مِنَ اللهِ، وَمِنْ أَجْلِ ذَلِكَ بَعَثَ المُبَشِّرِينَ وَالْمُنْذِرِينَ، وَلَا أَحَدَ أَحَبُّ إِلَيْهِ المِدْحَةُ مِنَ اللهِ، وَمِنْ أَجْلِ ذَلِكَ وَعَدَ اللهُ الجَنَّةَ». [انظر: ٦٨٤٦ - مسلم: ١٤٩٩ - فتح ١٣/ ٣٩٩].\nثم ساق حديث عبد الملك عن وراد كاتب المغيرة، عن المغيرة - ﵁ - قَالَ: قَالَ سَعْدُ بْنُ عُبَادَةَ: لَوْ رَأَيْتُ رَجُلًا مَعَ امْرَأَتِي لَضَرَبْتُهُ بِالسَّيْفِ غَيْرَ مُصْفَح. فَبَلَغَ ذَلِكَ رَسُولَ اللهِ - ﷺ - .. الحديث.\nوالصاد من (مصفح) ساكنة والفاء مكسورة ومفتوحة، أي: غير ضارب بعرضه بل بعده، وصفحتا الشيء وجهاه العريضان، وغراراه: حداه، فمن فتح الفاء جعله وصفًا للسيف وحالًا منه، ومن كسره جعله وصفًا للضارب وحالًا.\nواختلفت ألفاظ هذا الحديث: فرواه ابن مسعود مرفوعًا: \"لا أحد\" كما سلف في آخر النكاح (^٢)، وفي رواية عبيد الله ورواية ابن مسعود مبينة أن لفظ (الشخص) موضع (أحد) على أنه من باب المستثنى من غير\n_________\n(^١) ورد في هامش الأصل: شخص كذا في أصلينا القاهري والدمشقي.\n(^٢) سلف برقم (٥٢٢٠)، ورواه مسلم (٢٧٦٠).","vol":"33","page":276},{"text":"جنسه وصفته، كقوله تعالى: ﴿مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ﴾ [النساء: ٥٧] وليس الظن من اتباع العلم بوجه، وأجمعت الأمة على أن الله تعالى لا يجوز أن يوصف بأنه شخص؛ لأن التوقيف لم يرد به (^١).\nوقد منعت (المعتزلة) (^٢) من إطلاق الشخص عليه مع قولهم: إنه جسم واحد موضوع للاشتراك من الله تعالى ومن خلقه، وقد نص الله تعالى على تسمية نفسه فقال: ﴿قُلْ هُوَ اللهُ أَحَدٌ (١)﴾ [الإخلاص: ١] وقد سلف في باب الغيرة من كتاب النكاح معنى الغيرة من الله تعالى: أنها بمعنى الزجر عن الفواحش والتحريم لها (^٣)؛ لأن الغيور هو الذي يزجر عما يغار عليه، وقد بين ذلك عقبه بقوله: \"ولذلك حرم الفواحش ما ظهر منها وما بطن\" والمعنى: أن سعدًا زجر عن المحارم، وأنا أزجر منه عن الجميع، ومعنى الحديث: أن الأشخاص الموصوفة بالغيرة لا تبلغ غيرتها غيرة الله تعالى وإن لم يكن شخصًا.\nوقال الداودي: قوله: \"لا شخص أغير من الله\". لم يأت متصلًا ولم تتلق الأمة مثل هذِه الأحاديث بالقبول، فإن صح فيحتمل أن الله أغير من خلقه، ليس أحد منهم أغير منه، ولم يسم نفسه شخصًا، إنما أتى مرسلًا، وهو يتوقى في الأحكام التي بالناس الضرورة إلى العمل بها (^٤).\n_________\n(^١) بل ورد، وصح به الخبر كما سيأتي بيانه.\n(^٢) في (ص ١) المجسمة.\n(^٣) الصواب إثبات صفة المغيرة كما صح بها الخبر.\n(^٤) هكذا بالأصل، ولعل الصواب أنه يتوقى في الأحكام التي ليس للناس ضرورة إلى العمل بها. وانظر \"عمدة القاري\"٢٠/ ٢٩٦.","vol":"33","page":277},{"text":"وقال الخطابي: إطلاق الشخص في صفات الله غير جائزة لأن الشخص إنما يكون جسمًا مؤلفًا، وخليق أن لا تكون هذِه اللفظة صحيحة وأن تكون تصحيفًا من الراوي. ودليل (ذلك) (^١) أن أبا عوانة رواه عن عبد الملك (^٢)، فذكر هذا الحرف، وروته أسماء بنت أبي بكر - ﵄ - مرفوعًا: \"لا شيء أغير من الله\" (^٣)، ورواه أبو هريرة كذلك أيضًا (^٤)، فدل ذلك على أن الشخص وهم وتصحيف. فمن لم ينعم الاستماع لم يأمن الوهم، وليس كل الرواة يراعون لفظ الحديث حتى لا يتعدوه، بل كثير منهم يحدث على المعنى، وليس كلهم فقهاء، وفي كلام آحاد الرواة منهم جَفاء، وتعجرف، وقال بعض كبار التابعين: نعم المرء ربنا لو أطعناه ما عصانا، ولفظ المرء إنما يطلق في الدين في المذكور من الآدميين فأرسل الكلام وبقي أن يكون لفظ الشخص جرى على هذا السبيل، إذ لم يكن غلظا من قبيل التصحيف (^٥). ثم إن عبيد الله انفرد به عن عبد الملك، لم يتابع عليه فاعتوره الفساد من هذِه الوجوه، فدل على صحة ما قلناه (^٦).\n_________\n(^١) من (ص ١).\n(^٢) رواه مسلم (١٤٩٩) كتاب: اللعان.\n(^٣) سبق برقم (٥٢٢٢)، ورواه مسلم (٢٧٦٢).\n(^٤) سبق برقم (٥٢٢٣).\n(^٥) انظر \"الأسماء والصفات\" للبيهقي ٢/ ٥٦ - ٥٧.\n(^٦) وتعقب الحافظ كلام الخطابي حول تضعيف رواية: \"لا شخص\" بقوله: وطعن الخطابي ومن تبعه في السند مبني على تفرد عبيد الله بن عمرو به، وليس كذلك، وكلامه ظاهر في أنه لم يراجع \"صحيح مسلم\" ولا غيره من الكتب التي وقع فيها هذا اللفظ من غير رواية عبيد الله بن عمرو. \"الفتح\" ١٣/ ٤٠١.","vol":"33","page":278},{"text":"وقال ابن فورك: لفظ الشخص غير ثابت من طريق السند، فإن صح فشأنه في الحديث الآخر، وهو قوله: \"لا أحد أغير من الله\" فاستعمل لفظ الشخص موضع أحد كما سلف، والتقدير: أن الأشخاص الموصوفة بالغيرة لا تبلغ غيرتها، وإن تناهت غيرة الله، وإن لم يكن شخصًا بوجه كما أسلفناه قال: وإنما منعنا من إطلاق لفظ الشخص لأمور:\nأحدها: أن اللفظ (لم) (^١) يثبت من طريق السمع.\nوثانيها: إجماع الأمة على المنع منه.\nثالثها: أن معناه أن تكون أجسامًا مؤلفة على نوع من التركيب، وقد منعت المجسمة إطلاق الشخص مع قولهم بالجسم، فدل ذلك على ما قلناه من الإجماع على منعه في صفته تعالى (^٢).\nفصل:\nقوله: (\"ما ظهر منها\") قال مجاهد: هو نكاح الأمهات في الجاهلية. (\"وما بطن\"): الزنا (^٣)، وقال قتادة: سرها وعلانيتها (^٤).\nفصل:\nالمحبة من الله تعالى إرادته من عباده طاعته وتنزيهه والثناء عليه (^٥)؛\n_________\n(^١) مثبتة من هامش الأصل ومعنون عليها بـ: (لعله سقط).\n(^٢) سبق أن لفظة (شخص) قد صحت بها الرواية، فوجب علينا الإيمان بها، وإمرارها كما جاءت بما يليق بذاته -﷾-، من غير تأويل. كما سبق بيانه.\n(^٣) رواه الطبري في \"تفسيره\" ٥/ ٣٩٢ (١٤١٥٠).\n(^٤) رواه الطبري ٥/ ٣٩٢ (١٤١٤٨).\n(^٥) صفة المحبة شأنها شأن سائر الصفات يجب إثباتها والإيمان بها كما جاءت، وانظر التعليق السابق ص ١٨٥.","vol":"33","page":279},{"text":"ليجازيهم بذلك، وقوله: (\"ولا أحد أحب إليه العذر من الله\") معناه: ما ذكر في قوله تعالى: ﴿وَهُوَ الذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ﴾ [الشورى: ٢٥] فالعذر في هذا الحديث التوبة والإنابة.","vol":"33","page":280},{"text":"<span data-type='title' id=toc-4343>٢١ - باب قول الله: ﴿يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ﴾ الآية</span>.\nوَسَمَّى اللهُ نَفْسَهُ شَيْئًا ﴿قُلِ اللهُ﴾ [الأنعام: ١٩]. وَسَمَّى النَّبِيُّ - ﷺ - القُرْآنَ شَيْئًا، وَهْوَ صِفَةٌ مِنْ صِفَاتِ اللهِ. وَقَالَ: ﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾ [القصص: ٨٨]\n\n٧٤١٧ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ: قَالَ النَّبِيُّ - ﷺ - لِرَجُلٍ: «أَمَعَكَ مِنَ الْقُرْآنِ شَيْءٌ؟». قَالَ: نَعَمْ، سُورَةُ كَذَا وَسُورَةُ كَذَا. لِسُوَرٍ سَمَّاهَا. [انظر: ٢٣١٠ - مسلم: ١٤٢٥ - فتح ١٣/ ٤٠٢]\nثم ذكر فيه حديث أبي حازم سلمان (^١) بن دينار القاص، مولى بني مخزوم عن سهل بن سعد - ﵁ - قال: قَالَ النَّبِيُّ - ﷺ - لرَجُلٍ: \"أمَعَكَ مِنَ القُرْآنِ شَيْءٌ؟ \". قَالَ: نَعَمْ، سُورَةُ كَذَا وَسُورَةُ كَذَا. لِسُوَرٍ سَمَّاهَا.\nالشرح:\nما ذكره ظاهر لما ترجم له، قال عبد العزيز (^٢) صاحب (كتاب) (^٣) \"الحيدة\": إنما سمي الله نفسه شيئًا إثباتًا للوجود ونفيًا للعدم، ولذلك\n_________\n(^١) هكذا بالأصل، و(ص ١). والصواب: (سلمة بن دينار)، وانظر ترجمته في: \"التاريخ الكبير\"للبخاري ٤/ ٧٨ (٢٠١٦)، \"الجرح والتعديل\" ٤/ ١٥٩ (٧٠١)، \"ثقات ابن حبان\" ٤/ ٣١٦، \"تهذيب الكمال\" ١١/ ٢٧٢ (٢٤٥٠).\n(^٢) هو عبد العزيز بن يحيى بن مسلم الكناني، المكي، كان يلقب الغول؛ لدمامته، جرت بينه وبين بشر المريسي مناظرة في القرآن، وكان من أهل العلم والفضل، واشتهر بصحبته للشافعي، وله مصنفات عدة، ومنها\"الحيدة والاعتذار في رد من قال بخلق القرآن\". وقال الذهبي: لم يصح إسناد كتاب \"الحيده\" إليه، فكانه وُضع عليه، والله أعلم. انظر: \"تاريخ بغداد\" ١٠/ ٤٤٩، \"تهذيب الكمال\" ١٨/ ٢٢٠ (٣٤٨٢)، \"ميزان الاعتدال\" ٣/ ٣٥٣ (٥١٣٩).\n(^٣) من (ص ١).","vol":"33","page":281},{"text":"أجرى على كلامه ما أجراه على نفسه فلم يقسم بالشيء ولم يجعله من أسمائه، ولكنه دل على نفسه أنه شيء أكثر الأشياء إثباتًا للوجود ونفيًا للعدم وتكذيبًا للزنادقة والدهرية ومن أنكر ربوبيته من سائر الأمم، فقال تعالى لنبيه - ﷺ -: ﴿قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللهُ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ﴾ [الأنعام: ١٩]، فدل على نفسه أنه شيء ليس كالأشياء؛ لعلمه السابق أن جهمًا وبشرًا، ومن وافقهما سيلحدون في أسمائه ويشبهون على خلقه ويدخلونه، وكلامه في الأشياء المخلوقة، قال -﷿-: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ [الشوري: ١١] فأخرج نفسه وكلامه وصفاته عن الأشياء المخلوقة بهذا الخبر تكذيبًا لمن ألحد في كتابه وشبهه بخلقه ثم عدد أسماءه في كتابه، فلم يقسم بشيء ولم يجعله من أسمائه في قوله - ﵇ -: \"إن لله تسعة وتسعين اسمًا\" (^١) ثم ذكر كلامه كما ذكر نفسه ودل عليه بما دل عليه نفسه. ليعلم الخلق أنه صفة من صفات ذاته، فقال تعالى: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللهُ عَلَى بَشَرٍ مِنْ شَيْءٍ قُلْ مَنْ أَنْزَلَ الْكِتَابَ الذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ﴾ [الأنعام: ٩١] فذم الله اليهود حين نفت أن تكون التوراة شيئًا، وقال: ﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ﴾ [الأنعام: ٩٣] فدل أن الوحي شيء، فالمعنى: والذم لم جحد أن كلامه شيء وكل صفة من صفاته تسمى شيئًا يعني: أنها موجودة ولما أظهر الله تعالى اسم كلامه لمن يظهره باسم الشيء، وإنما أظهره باسم الهدى والنور والكتاب، ولم يقل: من أنزل الكتاب الذي جاء به موسى. قال به غيره، وتسمية الله تعالى لنفسه بشيء يرد قول من زعم من أهل البدع\n_________\n(^١) يعني حديث الترمذي (٣٥٠٧).","vol":"33","page":282},{"text":"أنه لا يجوز أن يسمى الله بشيء، وهو الناشئ (^١) ونظراؤه.\nوقولهم: خلاف ما نص عليه في كتابه وهو القائل: شيء إثبات الوجود ولا شيء نفي، فبان أن المعدوم ليس بشيء خلافًا لقول المعتزلة من أن المعدومات أشياء وأعوان على ما يكون عليه في الوجود، وهذا قول يفضي بقائله إلى قدم العالم ونفي الحدث والمحدث؛ لأن المعدومات إذا كانت على ما تكون عليه في الوجود أعيانًا لم يكن لقدرة الله على خلقها وحدثها تعلق، وهذا كفر ممن قال به.\n_________\n(^١) هوأبوالعباس عبد الله بن محمد الأنباري، يلقب بالناشئ الكبير، ويعرف بابن شرشير الشاعر، من كبار المتكلمين، وأعيان الشعراء، كان متبحرًا في عدة علوم منها علم المنطق، سكن مصر، وبها مات سنة ثلاث وتسعين ومائتين.\nانظر: \"وفيات الأعيان\" ٣/ ٩١، \"سير أعلام النبلاء\" ١٤/ ٤٠.","vol":"33","page":283},{"text":"<span data-type='title' id=toc-4344>٢٢ - باب قوله تعالى: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ [هود: ٧]</span>\n﴿وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾ [التوبة: ١٢٩].\nقَالَ أَبُو الْعَالِيَةِ ﴿اسْتَوَى إِلَى السَّمَاءِ﴾ [البقرة: ٢٩]: ارْتَفَعَ، ﴿فَسَوَّاهُنَّ﴾ [البقرة: ٢٩]: خَلَقَهُنَّ. وَقَالَ مُجَاهِدٌ ﴿اسْتَوَى﴾ [الأعراف: ٥٤]: عَلَا ﴿عَلَى الْعَرْشِ﴾ [الأعراف: ٥٤]. وَقَالَ ابْنُ عَبَّاسٍ - ﵄ -: ﴿الْمَجِيدُ﴾ [البروج: ١٥]: الكَرِيمُ، و﴿الْوَدُودُ﴾ [البروج: ١٤]: الحَبِيبُ. يُقَالُ: حَمِيدٌ مَجِيدٌ، كَأَنَّهُ فَعِيلٌ مِنْ مَاجِدٍ، مَحْمُودٌ مِنْ حَمِيدٍ\n\n٧٤١٨ - حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ جَامِعِ بْنِ شَدَّادٍ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: إِنِّي عِنْدَ النَّبِيِّ - ﷺ - إِذْ جَاءَهُ قَوْمٌ مِنْ بَنِي تَمِيمٍ، فَقَالَ: «اقْبَلُوا البُشْرَى يَا بَنِي تَمِيمٍ». قَالُوا: بَشَّرْتَنَا فَأَعْطِنَا. فَدَخَلَ نَاسٌ مِنْ أَهْلِ اليَمَنِ فَقَالَ: «اقْبَلُوا البُشْرَى يَا أَهْلَ اليَمَنِ إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ». قَالُوا: قَبِلْنَا، جِئْنَاكَ لِنَتَفَقَّهَ فِي الدِّينِ، وَلِنَسْأَلَكَ عَنْ أَوَّلِ هَذَا الأَمْرِ مَا كَانَ؟. قَالَ: «كَانَ اللهُ وَلَمْ يَكُنْ شَيْءٌ قَبْلَهُ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، ثُمَّ خَلَقَ السَّمَوَاتِ وَالأَرْضَ، وَكَتَبَ فِي الذِّكْرِ كُلَّ شَيْءٍ». ثُمَّ أَتَانِي رَجُلٌ فَقَالَ: يَا عِمْرَانُ أَدْرِكْ نَاقَتَكَ فَقَدْ ذَهَبَتْ: فَانْطَلَقْتُ أَطْلُبُهَا، فَإِذَا السَّرَابُ يَنْقَطِعُ دُونَهَا، وَايْمُ اللهِ لَوَدِدْتُ أَنَّهَا قَدْ ذَهَبَتْ وَلَمْ أَقُمْ. [انظر: ٣١٩٠ - فتح ١٣/ ٤٠٣].\n\n٧٤١٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ يَمِينَ اللهِ مَلأَى لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَارَ، أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمَوَاتِ وَالأَرْضَ؟ فَإِنَّهُ لَمْ يَنْقُصْ مَا فِي يَمِينِهِ، وَعَرْشُهُ عَلَى المَاءِ، وَبِيَدِهِ الأُخْرَى الفَيْضُ -أَوِ الْقَبْضُ- يَرْفَعُ","vol":"33","page":284},{"text":"وَيَخْفِضُ». [انظر: ٤٦٤٨ - مسلم: ٩٩٣ - فتح ١٣/ ٤٠٣].\n\n٧٤٢٠ - حَدَّثَنَا أَحْمَدُ، حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ المُقَدَّمِيُّ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: جَاءَ زَيْدُ بْنُ حَارِثَةَ يَشْكُو، فَجَعَلَ النَّبِيُّ - ﷺ - يَقُولُ: «اتَّقِ اللهَ، وَأَمْسِكْ عَلَيْكَ زَوْجَكَ». قَالَتْ عَائِشَةُ: لَوْ كَانَ رَسُولُ اللهِ - ﷺ - كَاتِمًا شَيْئًا لَكَتَمَ هَذِهِ. قَالَ: فَكَانَتْ زَيْنَبُ تَفْخَرُ عَلَى أَزْوَاجِ النَّبِيِّ - ﷺ - تَقُولُ: زَوَّجَكُنَّ أَهَالِيكُنَّ، وَزَوَّجَنِي اللهُ تَعَالَى مِنْ فَوْقِ سَبْعِ سَمَوَاتٍ. وَعَنْ ثَابِتٍ: ﴿وَتُخْفِى فِي نَفْسِكَ مَا اللهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللهُ أَحَقُّ أَنْ تَخْشَاهُ﴾ [الأحزاب: ٣٧] نَزَلَتْ فِي شَأْنِ زَيْنَبَ وَزَيْدِ بْنِ حَارِثَةَ. [انظر:٤٧٨٧ - فتح ١٣/ ٣٠٤].\n\n٧٤٢١ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا عِيسَى بْنُ طَهْمَانَ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ - ﵁ - يَقُولُ: نَزَلَتْ آيَةُ الحِجَابِ فِي زَيْنَبَ بِنْتِ جَحْشٍ، وَأَطْعَمَ عَلَيْهَا يَوْمَئِذٍ خُبْزًا وَلَحْمًا، وَكَانَتْ تَفْخَرُ عَلَى نِسَاءِ النَّبِيِّ - ﷺ - وَكَانَتْ ٩/ ١٥٣ تقُولُ: إِنَّ اللهَ أَنْكَحَنِي فِي السَّمَاءِ. [انظر: ٤٧٩١ - مسلم: ١٤٢٨ - فتح ١٣/ ٤٠٤]\n\n٧٤٢٢ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «إِنَّ اللهَ لَمَّا قَضَى الْخَلْقَ كَتَبَ عِنْدَهُ فَوْقَ عَرْشِهِ: إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي». [مسلم: ٢٧٥١ - فتح ١٣/ ٤٠٤]\n\n٧٤٢٣ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ المُنْذِرِ، حَدَّثَنِي مُحَمَّدُ بْنُ فُلَيْحٍ قَالَ: حَدَّثَنِي أَبِي، حَدَّثَنِي هِلَالٌ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَنْ آمَنَ بِاللهِ وَرَسُولِهِ، وَأَقَامَ الصَّلَاةَ، وَصَامَ رَمَضَانَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الجَنَّةَ، هَاجَر فِي سَبِيلِ اللهِ، أَوْ جَلَسَ فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا». قَالُوا: يَا رَسُولَ اللهِ، أَفَلَا نُنَبِّئُ النَّاسَ بِذَلِكَ؟. قَالَ: «إِنَّ فِي الجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، كُلُّ دَرَجَتَيْنِ مَا بَيْنَهُمَا كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ، فَإِذَا سَأَلْتُمُ اللهَ فَسَلُوهُ الفِرْدَوْسَ، فَإِنَّهُ أَوْسَطُ الجَنَّةِ وَأَعْلَى الجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمَنِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الجَنَّةِ». [انظر: ٢٧٩٠ - فتح ١٣/ ٤٠٤]","vol":"33","page":285},{"text":"٧٤٢٤ - حَدَّثَنَا يَحْيَى بْنُ جَعْفَرٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ -هُوَ التَّيْمِيُّ- عَنْ أَبِيهِ، عَنْ أَبِي ذَرٍّ قَالَ: دَخَلْتُ الْمَسْجِدَ وَرَسُولُ اللهِ - ﷺ - جَالِسٌ، فَلَمَّا غَرَبَتِ الشَّمْسُ قَالَ: «يَا أَبَا ذَرٍّ، هَلْ تَدْرِي أَيْنَ تَذْهَبُ هَذِهِ؟». قَالَ: قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «فَإِنَّهَا تَذْهَبُ تَسْتَأْذِنُ فِي السُّجُودِ فَيُؤْذَنُ لَهَا، وَكَأَنَّهَا قَدْ قِيلَ لَهَا: ارْجِعِي مِنْ حَيْثُ جِئْتِ. فَتَطْلُعُ مِنْ مَغْرِبِهَا». ثُمَّ قَرَأَ: (ذَلِكَ مُسْتَقَرٌّ لَهَا) فِي قِرَاءَةِ عَبْدِ اللهِ. [انظر: ٣١٩٩ - مسلم: ١٥٩ - فتح ١٣/ ٤٠٤]\n\n٧٤٢٥ - حَدَّثَنَا مُوسَى، عَنْ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عُبَيْدِ بْنِ السَّبَّاقِ، أَنَّ زَيْدَ بْنَ ثَابِتٍ. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ السَّبَّاقِ، أَنَّ زَيْدَ بْنَ ثَابِتٍ حَدَّثَهُ قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ، فَتَتَبَّعْتُ الْقُرْآنَ حَتَّى وَجَدْتُ آخِرَ سُورَةِ التَّوْبَةِ مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ، لَمْ أَجِدْهَا مَعَ أَحَدٍ غَيْرِهِ ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ [التوبة: ١٢٨] حَتَّى خَاتِمَةِ بَرَاءَةٌ. [انظر:٢٨٠٧ - فتح ١٣/ ٤٠٤]\nحَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ بِهَذَا، وَقَالَ: مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ.\n\n٧٤٢٦ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَبِي العَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - يَقُول عِنْدَ الكَرْبِ: «لَا إِلَهَ إِلاَّ اللهُ الْعَلِيمُ الْحَلِيمُ، لَا إِلَهَ إِلاَّ اللهُ رَبُّ العَرْشِ الْعَظِيمِ، لَا إِلَهَ إِلاَّ اللهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ رَبُّ العَرْشِ الكَرِيمِ» [انظر: ٦٣٤٥ - مسلم: ٢٧٣٠ - فتح ١٣/ ٤٠٤]\n\n٧٤٢٧ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ عَنِ النَّبِيِّ - ﷺ -: قَالَ النَّبِيُّ - ﷺ -: «[النَّاسُ] يَصْعَقُونَ يَوْمَ الْقِيَامَةِ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ العَرْشِ». [انظر: ٢٤١٢ - مسلم:\n\n٢٣٧٤ - فتح ١٣/ ٤٠٥].","vol":"33","page":286},{"text":"٧٤٢٨ - وَقَالَ المَاجِشُونُ: عَنْ عَبْدِ اللهِ بْنِ الفَضْلِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «فَأَكُونُ أَوَّلَ مَنْ بُعِثَ فَإِذَا مُوسَى آخِذٌ بِالْعَرْشِ». [انظر: ٢٤١١ - مسلم:٢٣٧٣ - فتح ١٣/ ٤٠٥].\nثم ساق أحاديث سنذكرها واحدًا واحدًا، وغرضه في الباب حديث العرش بدليل قوله تعالى: ﴿وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾ [التوبة: ١٢٩]، وبدليل قوله في حديث أبي سعيد الآتي: \"فإذا موسي آخذ بقائمة من قوائم العرش\" فوصفه تعالى بأنه مربوب كسائر المخلوقات، ووصفه - ﵇ - بأنه ذو أبعاض وأجزاء منها ما تسمي قائمة، والمبعض والمتجزئ لا محالة جسم، والجسم مخلوق؛ لدلائل قيام الحدث به من التأليف خلافًا لما يقوله الفلاسفة أن العرش هو الصانع الخالق.\nوأثر أبي العالية أخرجه الطبري عن محمد بن أبان: ثنا أبو بكر بن عياش، عن حصين، عنه (^١)، وأثر مجاهد ذكره في \"تفسيره\" رواية ابن أبي نجيح، عن ورقاء عنه (^٢). وأثر ابن عباس أخرجه البيهقي من حديث عثمان بن سعيد الدارمي، ثنا عبد الله بن صالح، عن معاوية بن (أبي) (^٣) صالح، عن ابن أبي طلحة، عند به (^٤).\n_________\n(^١) الذي في \"تفسير الطبري\" ١/ ٢٢٨ (٥٨) عن الربيع بن أنس. لكن عزاه السيوطي في \"الدر المنثور\" ١/ ٩١ - عن أبي العالية- إلى ابن جرير، وابن أبي حاتم، والبيهقي.\n(^٢) لم أقف عليه في المطبوع من \"تفسيره\".\n(^٣) كذا بالأصل، والصواب حذفها، فهو معاوية بن صالح الحضرمي قاضي الأندلس. انظر ترجمته في \"تهذيب الكمال\" ٢٨/ ١٨٦ (٦٠٥٨).\n(^٤) \"الأسماء والصفات\" ١/ ١٩٨ (١٣٣).","vol":"33","page":287},{"text":"فصل:\nوأما الاستواء فاختلف الناس في معناه (^١):\nفقالت المعتزلة: إنه بمعنى الاستيلاء والقهر والغلبة، واحتجوا بقول الشاعر:\nقد استوى بشر على العراق … من غير سيف ودم مهراق\nفصل:\nيعني: قهر وغلب. وقال كثير من أهل اللغة: إن معنى ﴿عَلَى الْعَرْشِ اسْتَوَى﴾ استقر (^٢)، لقوله تعالى: ﴿فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ﴾ [المؤمنون: ٢٨]، وأنكر بعضهم الأول، وقال: لايقال استولى إلا لمن لم يكن مستوليًا؛ لأنه تعالى لم يزل مستوليًا.\nثم اختلف من سوى المعتزلة في العبارة، وهي ثلاثة كما ذكرناها:\n_________\n(^١) قال العلامة ابن عثيمين -﵀-: وأهل السنة والجماعة يؤمنون بأن الله تعالى مستوٍ على عرشه استواءً يليق بجلاله، ولا يماثل استواء المخلوقين، فإن سألت: ما معنى الاستواء عندهم؟ فمعناه: العلو والاستقرار، وقد ورد عن السلف في تفسيره أربعة معاني: الأول (على)، والثاني: (ارتفع)، والثالث: (صعد)، والرابع: (استقر). لكن (علا، وارتفع، وصعد) معناها واحد، وأما (استقر) فهو يختلف عنها.\nودليلهم في ذلك أنها في جميع مواردها في اللغة العربية لم تاتِ إلا لهذا المعنى .. انظر \"شرح العقيدة الواسطية\" ١/ ٣٣٣ - ٣٣٤.\nوانظر أيضًا في مسألة الاستواء على العرش: \"التوحيد\" لابن خزيمة ١/ ٢٣١، \"الشريعة\" للآجري ٣/ ١٠٨١، \"الإبانة\" لابن بطة العكبري \"الرد على الجهمية\" ٣/ ١٣٦، \"الحجة في بيان المحجة\" لأبي القاسم إسماعيل بن محمد الأصبهاني ٢/ ٨١، \"مجموع الفتاوى\" لابن تيمية ٥/ ٥١٨، \"شرح الطحاوية\" لابن أبي العز ص ٢٥٨.\n(^٢) وقع بالأصل: واستقر. وحذفنا واو العطف ليستقيم السياق.","vol":"33","page":288},{"text":"(ارتفع)، (علا). (استقر).\nفأما قول من جعل الاستواء بمعنى: القهر والاستيلاء، فقول فاسد كما قررناه؛ لأن الله تعالى لم يزل قاهرًا غالبًا مستوليًا، وقوله تعالى: ﴿على الْعَرْشِ اسْتَوَى﴾ يقتضي استفتاح هذا الوصف واستحقاقه [بعد] (^١) أن لم يكن، كما أن المذكور في البيت إنما حصل له هذا الوصف بعد أن لم يكن، وتشبيههم أحد الاستوائين بالآخر غير صحيح، ومؤدٍّ إلى أن الله تعالى كان مغالبًا في ملكه، وهذا منتف عن الله تعالى؛ لأن الله تعالى هو الغالب لجميع خلقه.\nوأما من قال: تأويله: استقر، ففاسدة لأن الاستقرار من صفات الأجسام، وأما تأويل ارتفع فقدل مرغوب عنه لما في ظاهره من إيهام الانتقال من سفل إلى علو وذلك لا يليق بالله. وأما تأويل علا فهو صحيح، وهو مذهب أهل السنة والحق، كما قاله ابن بطال (^٢).\nثم قال: فإن قلت ما في ارتفع مثله يلزم في علا (^٣)، قيل: الفرق بينهما أن الله تعالى وصف نفسه بالعلو بقوله: ﴿﷾﴾ [الروم: ٤٠] فوصف نفسه بالتعالي، والتعالي من صفات الذات، ولم يصف نفسه بالارتقاع، وقال بعضهم: الاستواء ينصرف في كلام العرب على ثلاثة أوجه:\nفالوجه الأول: قوله تعالى في ركوب الأنعام: ﴿لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ﴾ [الزخرف: ١٣] فهذِا الاستواء بمعنى الحلول،\n_________\n(^١) ساقطة في الأصول، وأثبتناها من \"شرح ابن بطال\".\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٤٧ - ٤٤٨.\n(^٣) قد يكون إشارة إلى كلام الطبري في \"تفسيره\" ١/ ٢٢٨ - ٢٢٩ وكلام الطبري أقوم سبيلًا.","vol":"33","page":289},{"text":"وهو منتف عن الله -﷿-؛ لأن الحلول يدل على التحديد والتناهي، فبطل أن يكون حالًا على العرش بهذا الوجه.\nوالوجه الثاني: الاستواء بمعنى: الملك للشيء والقدرة عليه كما قال بعض الأعراب، وسئل عن الاستواء فقال: خضع له ما في السماوات وما في الأرض، ودان له كل شيء وذل، كما نقول للملك إذا دانت له البلاد بالطاعة (قد) (^١) استوت له البلاد.\nوالثالث: الاستواء بمعنى: التمام للشيء والفراغ منه [كقوله] (^٢) ﴿وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى﴾ (^٣) [القصص: ١٤]، فإن الاستواء هنا التمام كقوله -﷿-: ﴿عَلَى الْعَرْشِ اسْتَوَى﴾ [طه: ٥] أراد التمام للخلق كله، وإنما قصد بذكر العرش؛ لأنه أعظم الأشياء، ولا يدل قوله تعالى: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ [هود: ٧] أنه حالٌّ عليه، وإنما أخبر عن العرش خاصة أنه على الماء ولم يخبر عن نفسه أنه جعله للحلول؛ لأن هذا كان يكون حاجةً منه إليه، وإنما جعله لتتعبد به ملائكته فقال تعالى: ﴿الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ﴾ [غافر: ٧] الآية، وكذلك تعبد الخلق بحج بيته الحرام، ولم يسمه بيته بمعنى (أنه) (^٤) يسكنه، وإنما سماه بيته؛ لأنه الخالق له والمالك، وكذلك العرش سماه عرشه؛ لأنه مالكه، والله تعالى ليس لأوليته حد ولا منتهى، وقد كان في أوليته (^٥) وحده ولا عرش معه تعالى عما يقول الظالمون علوًّا كبيرًا.\n_________\n(^١) وقع بالأصول: حتى، والمثبت من \"شرح ابن بطال، وهو أفصح.\n(^٢) ساقطة من الأصل، والمثبت من (ص ١).\n(^٣) في الأصول: حتى إذا. خطأ تبع فيه ابن بطال. والصواب ما أثبتناه.\n(^٤) ساقطة من الأصل، والمثبت من (ص ١).\n(^٥) في \"شرح ابن بطال\": أزليته.","vol":"33","page":290},{"text":"ثم اختلف أهل السنة: هل الاستواء صفة ذات أو صفة فعل؟\nفمن قال: هو بمعنى علا جعله صفة ذات، وأن الله لم يزل مستويًا [بمعنى] (^١)، أنه لم يزل عاليًا، ومن قال: أنه صفة فعل قال: إن الله تعالى فعل فعلًا سماه استواء على عرشه، لا أن ذلك الفعل قائم بذاته تعالى، لاستحالة قيام الحوادث به (^٢).\nفصل:\nواستدل بعضهم بهذِه الآية: على أن خلق السماء بعد الأرض، وقال تعالى: ﴿وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا﴾ [النازعات: ٣٠] قال ابن عباس: خلقت الأرض ثم السماء ثم دحى الأرض (^٣) (أي: بسطها) (^٤)، وقيل: المعنى ثم أخبركم بهذا كقوله: ﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا﴾ [البلد: ١٧] وقيل: (ثم) بمعنى الواو.\nفصل:\nوقوله ﴿الْمَجِيدُ﴾: الكريم. مصداقه (قوله) (^٥) - ﵇ -: \"إذا قال العبد: الرحمن الرحيم قال الله تعالى: مجدني عبدي\" (^٦). أي: ذكرني بالكرم، وقيل: المجيد: الشريف، ومنه: ﴿وَالْقُرْآنِ الْمَجِيدِ﴾: الشريف.\n_________\n(^١) ساقطة من الأصل، والمثبت من (ص ١).\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٤٨ - ٤٥٠ وانظر في المسألة \"بيان تلبيس الجهمية\" ٢/ ٣١٦.\n(^٣) رواه الطبري في \"التفسير\" ١٢/ ٤٣٧ (٣٦٢٩٦)، وذكره السيوطي في \"الدر المنثور\" ٦/ ٥١٤، وعزاه لعبد بن حميد وابن أبي حاتم.\n(^٤) زيادة من (ص ١).\n(^٥) ساقطة من الأصل، والمثبت من (ص ١).\n(^٦) رواه مسلم (٣٩٥) كتاب: الصلاة، باب: وجوب قراءة الفاتحة.","vol":"33","page":291},{"text":"والمجد في كلام العرب: الشرف الواسع، قال ابن السكيت: الشرف والمجد يكونان بالآباء، يقال: شريف ماجد إذا كان له آباء متقدمون في الشرف، قال: والحسب والكرم يكونان في الرجل، وإن لم يكن له آباء لهم شرف (^١).\nوقوله: ﴿الْوَدُودُ﴾: الحبيب، منه قوله: \"إذا أحب الله عبدًا نادى جبريل: إني أحبه .. \" (^٢) الحديث. وفي القرآن كثير، وقال الجوهري: الودود: المحب، ورجال ودد (^٣): يستوي فيه المذكر والمؤنث، وصفًا داخلًا على وصف المبالغة (^٤).\nثم ساق البخاري في الباب تسعة أحاديث:\nأحدها:\nحديث أبي حمزة، واسمه: محمد بن ميمون السكري إلى عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: إِنِّي عِنْدَ النَّبِيِّ - ﷺ - إِذْ جَاءَهُ قَوْمٌ مِنْ بَنِي تَمِيمٍ، فَقَالَ: \"اقْبَلُوا البُشْرى يَا بَنِي تَمِيمٍ .. \". الحديث بطوله.\nفإنما (قَالُوا: بَشًّرْتَنَا فَأَعْطِنَا). فإنما (قالوه) (^٥) جريا على عادتهم في أن البشرى إنما كانت تستعمل في فوائد الدنيا.\nقال المهلب: وفيه أن السؤال عن تمادي الأشياء والبحث عنها جائز في الشريعة، وجاز للعالم أن يجيب السائل عنها بما انتهى إليه علمه\n_________\n(^١) \"إصلاح المنطق\" ص ٣٢١ - ٣٢٢.\n(^٢) رواه البخاري (٣٢٠٩) كتاب: بدء الخلق، باب: ذكر الملائكة، مسلم (٢٦٣٧) كتاب: البر والصلة، باب: إذا أحب الله عبدًا.\n(^٣) في \"الصحاح\" ودَدَاء.\n(^٤) \"الصحاح\" ٢/ ٥٤٩ مادة [ودد].\n(^٥) بالأصول: قاله، والمثبت من \"شرح ابن بطال\"، وهو المناسب للسياق.","vol":"33","page":292},{"text":"فيها، إذا كان (سببًا) (^١) للإيمان، وأما إن خشي من السائل إيهام شك أو تقصير فهم فلا يجيب فيه ولينهه عن ذلك وليزجره.\nفصل:\nقوله: (\"اقبلوا البشرى يا أهل اليمن إذ لم يقبلها بنو تميم\"، فقالوا: قبلنا، جئناك لنتفقه في الدين، ولنسألك عن أول هذا الأمر). كذا في \"الصحيح\"، ووقع في كلام الداودي: ما نصه: وقول بني تميم: (جئناك لنتفقه في الدين) فيه دليل على أن الصحابة لا ينعقد إجماع لأهل المدينة إن خالفهم أحد من الصحابة.\nوقد علمت أن الذي في البخاري أن أهل اليمن هم الذين جاءوا للتفقه فاعلمه، وقوله: (عن أول هذا الأمر). يعني: الحق والخلق كله يسمى أمرًا. والبعض يسمى أمرًا، والأمر من الله تعالى أمر.\nفصل:\nوقول عمران - ﵁ -: (فانطلقت أطلبها -يعني: ناقته- فإذا السراب ينقطع دونها، وايم الله لوددت أنها قد ذهبت ولم أقم). وايم الله: هو اسم وضع للقسم، وألفه ألف وصل عند أكثر النحويين، ولم يجيء في الأسماء ألف وصل غيرها وأصلها أيمن، وحذفت الهمزة. وقيل: هو بكسر الهمزة، والسراب: الذي يراه الإنسان نصف النهار كأنه ماء.\nوقوله: (لوددت أن ناقتي ذهبت [....] (^٢).\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\": تثبيتًا.\n(^٢) بياض في الأصل وفي هامشها: سقط بعد (ذهبت) فلهذا تغلب عوضه بياضًا ليكتب إذا وجد. [قلت: وقع بعدها في \"شرح ابن بطال\"١٠/ ٤٥٠ (فيه دليل على جواز إضاعة المال في طلب العلم بل في مسألة منه) فلعله هو السقط الذي أشار إليه سبط، والله أعلم].","vol":"33","page":293},{"text":"فصل:\nالحديث الثاني:\nحديث أبي هريرة - ﵁ -: \"إِنَّ يَمِينَ اللهِ مَلأى لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَارَ، أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمَوَاتِ وَالأَرْضَ؟ فَإِنَّهُ لَمْ يَنْقُصْ مَا فِي يَمِينِهِ، وَعَرْشُهُ عَلَى المَاءِ، وَبِيَدِهِ الأُخْرى الفيض أو القَبْضُ يَرْفَعُ وَيَخْفِضُ\".\nفيه: إثبات اليمين صفة [ذات] (^١) لله تعالى، لا صفة فعل، وليست بجارحة كما سلف قبل هذا. وقوله: (\"ملأى\") ليس حلول المال فيها؛ لأن ذلك من صفات الأجسام (^٢)، وإنما هو إخبار منه على أن ما يقدر عليه من النعم وأرزاق العباد لا غاية له ولا نفاد؛ لقيام الدليل على وجوب تعلق قدرته بما لا نهاية له من مقدوراته؛ لأنه لو تعلقت قدرته بمقدورات متناهية؛ لكان ذلك نقصًا لا يليق به تعالى.\nفصل:\nالحديث الثالث:\nحديث أنس - ﵁ -: جَاءَ زَيْدُ بْنُ حَارِثَةَ - ﵄ - يَشْكُو، فَجَعَلَ النَّبِيُّ - ﷺ - يقُولُ: \"اتَّقِ اللهَ، وَأَمْسِكْ عَلَيْكَ زَوْجَكَ\" .. وكَانَتْ تَفْخَرُ عَلَى أَزْوَاجِ النَّبِيّ - ﷺ - تَقُولُ: زَوَّجَكُنَّ أَهَالِيكُنَّ، وَزَوَّجَنِي اللهُ تَعَالَي مِنْ فَوْقِ سَبْعِ سَمَوَاتٍ.\nوشيخه فيه أحمد فإنه قال: حدثنا أحمد، وأحمد هذا قال فيه ابن\n_________\n(^١) ساقطة من الأصول، وأثبتناها كما في \"شرح ابن بطال\" إذ بها يستقيم السياق.\n(^٢) هذِه من طرق الأشاعرة في نفي الصفات، وراجع أول شرح كتاب التوحيد ص ١٩٠ فقد سبق التعليق هناك.","vol":"33","page":294},{"text":"البَيِّع: هو أبو الفضل أحمد بن النضر بن عبد الوهاب النيسابوري، وقال غيره: هو أبو الحسن أحمد بن (سيار) (^١) بن أيوب بن عبد الرحمن المروزي، واقتصر عليه صاحب \"الأطراف\" نقلًا (^٢)، روى عنه النسائي، ومات سنة ثمان وستين ومائتين (^٣).\nوشكواه هي لشأن زينب، قال الداودي: الذي شكاه (من) (^٤) زينب - وأمها: أميمة بنت عبد المطلب، عمة رسول الله - ﷺ - من لسانها، وكان زيد تزوجها وهم يرون أنه ابن رسول الله - ﷺ - فلما أراد طلاقها قال له - ﵇ -: \"أمسك عليك زوجك\" وكان - ﵇ - يحب طلاقه إياها، فكره أن يقول له: طلقها، فيسمع الناس بذلك.\nقال الحسن: أعلم الله نبيه: سيطلقها ثم تتزوجها أنت بعده، أي: فقد أعلمتك أنه يطلقها قبل أن يطلقها، وقول عائشة - ﵂ -: (لو كان رسول الله - ﷺ - كاتمًا شيئًا لكتم هذِه الآية)، كذا في الأصول هنا، ونسبه الداودي إلى أنس (^٥) وقال عن غيرها: ولكتم: ﴿الَّذِينَ آمَنُوا (١)﴾ [عبس: ١].\n_________\n(^١) في (ص ١) سنان. خطأ.\n(^٢) \"تحفة الأشراف\" ١/ ١١٥ (٣٠٥) قال المزي: البخاري في التوحيد عن أحمد -غير منسوب، يقال: إنه ابن سيّار المروزي- عن محمد بن أبي بكر المقدمي.\n(^٣) ترجمته في \"تهذيب الكمال\" ١/ ٣٢٣ (٤٦).\n(^٤) من (ص ١).\n(^٥) كذا عبارة المصنف بالأصل، ولعلها أنقلبت عليه في الكتابة، أو هو ذهول منه، فالذي في الأصول هنا: قال أنس: لو كان رسول الله - ﷺ - كاتمًا .. وأما خطأ الداودي فإنما هو في نسبته هذا القول لعائشة هنا. كذا ذكره الحافظ -على الصواب- في \"الفتح\" ١٣/ ٤١١ قال: وذكر ابن التين عن الداودي أنه نسب قوله: لو كان … إلى عائشة.","vol":"33","page":295},{"text":"فصل:\nالحديث الرابع:\nحديث أبي هريرة - ﵁ - عن النبيﷺ - قال: \"إِنَّ اللهَ -﷿- لَمَّا قَضَى الخَلْقَ، كَتَبَ عِندهُ فَوْقَ عَرْشِهِ: إِنَّ رَحْمَتي سَبَقَتْ غَضَبِي\".\nفي \"قضى\" قولان: حكم بخلق ما خلق أو أعلم، لقوله تعالى: ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ﴾ [الإسراء: ٤] أي: أعلمناهم، فكأنه أراد لما سبق في علمه وحكمه أنه يخلق ما يخلق، خلق كتابًا كتب فيه. بمعنى: أنه خلق فيه كتابة دالة على ما أراد أن يكون في المستقبل من الأوقات من الحوادث التي تحدث فيها، وهذا كما في الخبر الآخر: \" إن أول شيء خلق الله القلم، ثم خلق اللوح فقال له: اجر بما هو كائن إلى يوم القيامة\" (^١).\nو\"فوق عرشه، قيل معناه: دونه استعظامًا أن يكون شيء من الخلق فوق العرش، واحتج قائله: بقوله تعالى: ﴿بَعُوضَةً فَمَا فَوْقَهَا﴾ [البقرة: ٢٦] أي: فما دونها، والذي قاله المحققون في ذلك: أن المعنى: فما فوقها في الصغر؛ لأن الغرض هنا الصغر، وقيل: (فوق) هنا زائدة كقوله: ﴿فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ﴾ [الأنفال: ١٢].\n_________\n(^١) رواه أبوداود (٤٧٠٠) كتاب: السنة، باب: في القدر، الترمذي (٢١٥٥) كتاب: القدر، باب: ما جاء في الرضى بالقضاء، وقال: غريب من هذا الوجه، الطيالسي ١/ ٤٧١ (٥٧٨)، البيهقي ١٠/ ٢٠٤ كتاب: الشهادات، باب: شهادة الأخ لأخيه، المزي في \"تهذيب الكمال\" ١٨/ ٤٥٦ - ٤٥٧ عن عبادة بن الصامت بلفظ يقاربه قال ابن حجر في \"النكت الظراف\" ٤/ ٢٦١: جاء عن علي بن المديني أنه قال: إسناده حسن. وصححه الألباني في \"المشكاة\" (١٦) والحديث له شواهد من حديث ابن عباس وابن عمرو وغيرهما.","vol":"33","page":296},{"text":"قال ابن فورك في قوله: \"سبقت غضبي\" معنى الغضب والرحمة في صفاته تعالى يرجع إلى صفة واحدة في رحمة يوصف بها أنها إرادة لتنعيم من علم أنه ينعمه بالجنة، وكذلك يقال لهذِه الصفة: غضب إذا كانت إرادته لتعذيب من علم أنه يعذبه بعقوبته في النار من الكفار به، يقال للصادر عن رحمته: رحمة، كما يقال للكائن عن قدرته: قدرة، وللكائن عن أمره: أمر، وكذلك يقال للكائن عن غضبه: غضب، وحملناه على هذا ليصح فيه التسابق والغلبة؛ لأن ما هو لله تعالى مما هو الرحمة والغضب على الحقيقة لا يجوز وصفه به، والتسابق والغلبة إذا وقف على هذا كان تقدير (إفادتنا) (^١) به ما يظهر من رحمته لأهل الرحمة ومن غضبته لأهل الغضب، وأن من رحمه فقد غلبت رحمته عليه على معنى وصول الصادر عنه إليه، وظهر ذلك عليه ظهور إبانة عمن وصل إليه الكائن من غضبه (^٢) (^٣).\n_________\n(^١) كلمة غير واضحة في الأصل، وأثبتناها من \"مشكل الحديث\".\n(^٢) \"مشكل الحديث وبيانه\" ص ٣٩٥ - ٣٩٦.\n(^٣) قال ابن تيمية -عن الأشاعرة-: وأما في الصفات القرآنية فلهم قولان: فالأشعري والباقلاني وقدماؤهم يثبتونها، وبعضهم يقر ببعضها، وفيهم تجهم من جهة أخرى، فإن الأشعري شرب كلام الجبائي شيخ المعتزلة، ونسبته في الكلام إليه متفق عليها عند أصحابه وغيرهم، وابن الباقلاني أكثر إثباتًا بعد الأشعري في \"الإبانة\"، وبعد ابن الباقلاني ابن فورك، فإنه أثبت بعض ما في القرآن \"مجموع الفتاوي\" ٦/ ٥٢.\nوانظر في إثبات صفتي الرحمة والغضب لله -﷾-: \"الإبانة\" لابن بطة -الرد على الجهمية-٣/ ١٢٧، \"الحجة في بيان المحجة\" لأبي القاسم الأصبهاني ١/ ٤٢٧، \"شرح العقيدة الواسطية\" لابن عثيمين ١/ ١٩٦، ٢١٢.","vol":"33","page":297},{"text":"فصل:\nالحديث الخامس:\nمن حديث أبي هريرة - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: \"مَن آمنَ باللهِ وَرَسُولِهِ، وَأَقامَ الصَّلَاةَ، وَصَامَ رَمَضَانَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الجَنَّةَ\" الحديث.\nفيه: تعلق للمعتزلة والقدرية القائلين: بأن الله واجب عليه الوفاء لعبده الطائع بأجر عمله وإنه لو أخره عنه في الآخرة كان ظالمًا له، هذا متقرر عندهم في العقول.\nقالوا: وجاءت السنة بتأكيد ما في العقول من ذلك.\nوقولهم فاسد، ومذهب أهل السنة: أن لله تعالى أن يعذب الطائعين من عباده، وينعم على الكافرين، غير أن الله سبحانه أخبرنا في كتابه على لسان رسوله أنه لا يعذب إلا من كفر به ومن وافى بكبيرة ممن شاء الله تعذيبه عليها.\nفمعني قوله: (\"كان حقًّا على الله\") ليس على معنى أن ذلك واجب عليه؛ لأن واجبًا يقتضي موجبًا له، والله تعالى ليس فوقه آمر ولا ناه يوجب عليه ما يلزمه المطالبة به، وإنما معناه: إنجاز ما وعده من فعل ما ذكره في الحديث؛ لأن وعده تعالى عبده على فعل تقدم إعلامه به قبل فعله، ووعده خبر، ولا يصح منه تعالى إخلاف عبده ما وعده؛ لقيام الدليل على أن الصدق من صفات ذاته، فعبر - ﵇ - في هذا المعني بقوله: \"كان حقًّا على الله\" بمعنى أنه يستحيل عليه (إخلاف) (^١) ما وعد عبده على عمله.\n_________\n(^١) من هامش الأصل وفوقها: لعله سقط.","vol":"33","page":298},{"text":"فصل:\nوقوله: (\"هاجر في سبيل الله أو جلس في أرضه التي ولد فيها\") قيل: هذا بعد تقضي الهجرة بالفتح أو يكون من غير أهل مكة؛ لأن الهجرة لم تكن على جميعهم.\nو(\"الفردوس\"): البستان، قال الفراء: هو عربي كذا في \"الصحاح\" (^١)، وعن ابن عزير أنه البستان بلغة الروم.\nفصل:\nالحديث السادس:\nحديث أبي ذر - ﵁ -: دَخَلْتُ المَسْجِدَ وَرَسُولُ اللهِ - ﷺ - جَالِسٌ، فَلَمَّا غَرَبَتِ الشَّمْسُ قَالَ: \"يَا أَبَا ذرٍّ، هَلْ تَدْرِي .. \". الحديث.\nالاستئذان لها في السجود هو قولٌ لها، والله على كل شيء قدير، فيمكن أن يخلق الله تعالى فيها حياة توجد القول عندها، فتقبل الأمر والنهي؛ لأن الله تعالى قادر على إحياء الجماد والموات، وأعلم - ﵇ - أن طلوعها من مغربها شرط من أشراط الساعة.\nوقوله هنا: (\"تذهب، تستأذن في السجود فأذن لها\") وفي الحديث الآخر: \" تذهب حتى تسجد تحت العرش\" -ولا منكر لذلك- عند محاذاتها العرش في مسيرها، وفي القرآن ذكر سجودها وسجود القمر والنجوم، وليس في هذا إلا التسليم وليس في سجودها ما يمسكها عن الذات فيما سجدت له.\nوليس في قوله: ﴿تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ﴾ [الكهف: ٨٦] ما يخالف هذا الخبر؛ لأن المذكور في الآية إنما هو نهاية مدرك البصر إياها حال\n_________\n(^١) \"الصحاح\" ٣/ ٩٥٩.","vol":"33","page":299},{"text":"الغروب، ومصيرها (^١) تحت العرش إنما هو بعد غروبها فيما دل عليه لفظ الخبر فلا تعارض.\nفصل:\nالحديث السابع:\nحَدَّثَنَا مُوسَى، عَنْ إِبْرَاهِيمَ، ثَنَا ابْنُ شِهَابٍ، عَنْ عُبَيْدِ بْنِ السَّبَّاقِ، أَنَّ زَيْدَ بْنَ ثَابِتٍ. وَقَالَ اللَّيْثُ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ السَّبَّاقِ، أَنَّ زَيْدَ بْنَ ثَابِتٍ حَدَّثَهُ قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْر - ﵁ -، فَتَتَبَّعْتُ الْقُرْآنَ حَتَّى وَجَدْتُ آخِرَ سُورَةِ التَّوْبَةِ مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ، لَمْ أَجِدْهَا مَعَ أَحَدٍ غَيْرِهِ ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ [التوبة: ١٢٨] حَتَّى خَاتِمَةِ بَرَاءَةٌ.\nحَدَّثنَا يَحْييَ بْنُ بُكَيْرٍ، ثَنَا اللَّيْثُ، عَنْ يُونُسَ بهذا، وَقَالَ: مَعَ أَبِي خُزَيْمَةَ الأَنْصَارِيِّ.\nوهذا التعليق قد أسلفه مسندًا عن [يحيي بن بكير] (^٢)، حدثنا الليث به، وأبو خزيمة هو: (ابن) (^٣) أوس بن زيد بن أصرم بن زيد بن ثعلبة بن غنم بن مالك بن النجار، واسمه تيم اللات، شهد بدرًا وما بعدها، ومات في خلافة عثمان - ﵁ -.\nوأخوه: أبو محمد مسعود -زعم أن الوتر واجب- شهد بدرًا، ومات في خلافة عمرو - ﵁ -، وقيل: إنه شهد صفين مع على - ﵁ -،\n_________\n(^١) بهامش الأصل: لعله وسجودها.\n(^٢) في الأصل [سعيد بن عفير] وهو خطأ والصواب ما أثبتناه، وقد سلف برقم (٤٩٨٩).\n(^٣) من (ص ١).","vol":"33","page":300},{"text":"وأخوهما: (عمار) (^١) بن أوس، شهد الكوفة، روي عنه زياد بن علاقة. وقد أسلفنا هذا فيما مضى أيضًا.\nقال ابن التين: وخزيمة هذا هو الذي جعل الشارع شهادته بشهادة رجلين، قال الداودي: فأكمل الله تعالى القرآن بشهادة رجلين ممن سمعه من رسول الله - ﷺ -، وقيل: إنها كانت مقروءة عنده أعني هذِه الآية، وإنما وجدها عند أبي خزيمة مكتوبة.\nفصل:\nعن ابن عباس - ﵄ -: إن آخر آية نزلت هذِه الآية (^٢)، وعن البراء - ﵁ -: أنها ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ (^٣) [النساء: ١٧٦، وقيل: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ﴾ (^٤) [البقرة: ٢٨١] وقيل غير ذلك بما سلف.\nفصل:\nالحديث الثامن:\nحديث أبي العالية عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: كَانَ - ﵇ - يَقُولُ عِنْدَ الكَرْب: \"لَا إلله إِلَّا اللهُ (الْعَلِيمُ) (^٥) الحَلِيمُ، لَا إلله إِلَّا اللهُ رَبُّ العَرْشِ الكريَم .. \".\n_________\n(^١) كذا بالأصول وهو خطأ، وإنما هو: عمارة. انظر \"الإصابة\" ٢/ ٥١٣ (٥٧٠٨).\n(^٢) رواه الطبري ٦/ ٥٢٤ (١٧٥٢٩، ١٧٥٣٠)، عن ابن عباس، عن أبي كعب.\n(^٣) سبق برقم (٦٧٤٤) كتاب: الفرائض، باب: ﴿يَسْتَفْتُونَكَ قُلِ اللهُ يُفْتِيكُمْ﴾، ورواه مسلم (١٦١٨) كتاب: الفرائض، باب: آخر آية أنزلت.\n(^٤) سبق برقم (٤٥٤٤) كتاب: التفسير، باب: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ﴾.\n(^٥) في هامش الأصل: (العظيم) عليها علامة (خـ). أي: نسخة.","vol":"33","page":301},{"text":"هذا الحديث سبق في أبواب الدعاء (^١)، وأبو العالية، عن ابن عباس - ﵄ - اثنان: رفيع بن مهران، هذا اتفقا عليه، وزياد بن فيروز البرّاء كان يبري النبل، انفرد به مسلم (^٢).\nفصل:\nالحديث التاسع:\nحَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، ثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - عَنِ النَّبِيِّ - ﷺ -: قال: «النَّاسُ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ العَرْشِ».\nوَقَالَ المَاجِشُونُ: عَنْ عَبْدِ اللهِ بْنِ الفَضْلِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «فَأَكُونُ أَوَّلَ مَنْ بُعِثَ، فَإِذَا مُوسَى آخِذٌ بِالْعَرْشِ».\nالشرح:\nهذا الحديث اختصره هنا، قال أبو مسعود الدمشقي (^٣): إنما يعرف\n_________\n(^١) سبق برقم (٦٣٤٥ - ٦٣٤٦) كتاب: الدعوات، باب: الدعاء عند الكرب.\n(^٢) ورد بهامش الأصل: حاشية: روى له البخاري أيضًا عن ابن عباس حديثًا واحدًا (قدم النبي - ﷺ - وأصحابه لصبح رابعة يلبون بالحج ..) الحديث. أخرجه البخاري ومسلم والنسائي، البخاري في: تقصير الصلاة، ومسلم في الحج، وكذا النسائي. وليس له عن ابن عباس في الكتب إلا هذا الواحد. [قلت: سلف برقم (١٠٨٥)].\n(^٣) ورد بهامش الأصل: هذا سقط منه شيء، أو أنه دخل على المؤلف. قال أبو مسعود: إنما يعرف عن عبد العزيز الماجشون، عن عبد الله بن الفضل، عن الأعرج، عن أبي هريرة. انتهى. وعلى هذا الحكم أخرجه البخاري ومسلم والنسائي لا على ما ساقه البخاري هنا في التعليق، فاعلمه.","vol":"33","page":302},{"text":"بذلك ما رواه البخاري في أحاديث الأنبياء عن يحيي بن بكير، ثنا الليث، عن عبد العزيز بن أبي سلمة، عن ابن الفضل (^١)، ومسلم، عن زهير، ثنا حجين بن المثنى، ثنا الماجشون بمثله (^٢)، وحدثنا محمد بن حاتم، ثنا يزيد بن هارون، ثنا عبد العزيز، به.\nوقال النسائي: حدثنا موسي، عن الحسن بن محمد، عن شبابة، عن الماجشون به (^٣).\nوهو: أبو عبد الله عبد العزيز بن عبد الله بن أبي سلمة دينار الماجشون المدني الفقيه، مولى لآل المنكدر التيمي، اتفقا عليه وعلى ابن عمه يوسف بن يعقوب بن أبي سلمة دينار، وقيل: ميمون، وانفرد مسلم بأبيه يعقوب.\n_________\n(^١) سبق برقم (٣٤١٤) باب: قول الله تعالى ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (١٣٩)﴾\n(^٢) مسلم (٢٣٧٣) كتاب: الفضائل، باب: من فضائل موسى.\n(^٣) النسائي في \"الكبرى\" ٦/ ٤٤٨ (١١٤٦١).","vol":"33","page":303},{"text":"<span data-type='title' id=toc-4345>٢٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾ [المعارج: ٤]</span>\nوَقَوْلِهِ تعالى: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ [فاطر: ١٠]\nوَقَالَ أَبُو جَمْرَةَ عَنِ ابْنِ عَبَّاسٍ: بَلَغَ أَبَا ذَرٍّ مَبْعَثُ النَّبِيِّ - ﷺ - فَقَالَ لأَخِيهِ: اعْلَمْ لِي عِلْمَ هَذَا الرَّجُلِ الذِي يَزْعُمُ أَنَّهُ يَأْتِيهِ الْخَبَرُ مِنَ السَّمَاءِ. وَقَالَ مُجَاهِدٌ: العَمَلُ الصَّالِحُ يَرْفَعُ الكَلِمَ الطَّيِّبَ. يُقَالُ: ﴿ذِي الْمَعَارِجِ﴾ [المعارج: ٣]: المَلَائِكَةُ تَعْرُجُ إليه.\n\n٧٤٢٩ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ العَصْرِ وَصَلَاةِ الفَجْرِ، ثُمَّ يَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ -وَهْوَ أَعْلَمُ بِكُمْ- فَيَقُولُ: كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ، وَأَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ». [انظر:٥٥٥ - مسلم: ٦٣٢ - فتح ١٣/ ٤١٥]\n\n٧٤٣٠ - وَقَالَ خَالِدُ بْنُ مَخْلَدٍ: حَدَّثَنَا سُلَيْمَانُ، حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ، وَلَا يَصْعَدُ إِلَى اللهِ إِلاَّ الطَّيِّبُ فَإِنَّ اللهَ يَتَقَبَّلُهَا بِيَمِينِهِ، ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ، حَتَّى تَكُونَ مِثْلَ الجَبَلِ». وَرَوَاهُ وَرْقَاءُ، عَنْ عَبْدِ اللهِ بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ -: «وَلَا يَصْعَدُ إِلَى اللهِ إِلاَّ الطَّيِّبُ». [انظر: ١٤١٠ - مسلم: ١٠١٤ - فتح ١٣/ ٤١٥]\n\n٧٤٣١ - حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَبِي العَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ أَنَّ نَبِيَّ اللهِ - ﷺ - كَانَ يَدْعُو بِهِنَّ عِنْدَ الكَرْبِ:","vol":"33","page":304},{"text":"«لَا إِلَهَ إِلاَّ اللهُ العَظِيمُ الحَلِيمُ، لَا إِلَهَ إِلاَّ اللهُ رَبُّ العَرْشِ العَظِيمِ، لَا إِلَهَ إِلاَّ اللهُ رَبُّ السَّمَوَاتِ وَرَبُّ الْعَرْشِ الْكَرِيمِ» [انظر: ٦٣٤٥ - مسلم: ٢٧٣٠ - فتح ١٣/ ٤١٥]\n\n٧٤٣٢ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي نُعْمٍ -أَوْ أَبِي نُعْمٍ، شَكَّ قَبِيصَةُ- عَنْ أَبِي سَعِيدٍ قَالَ: بُعِثَ إِلَى النَّبِيِّ - ﷺ - بِذُهَيْبَةٍ، فَقَسَمَهَا بَيْنَ أَرْبَعَةٍ.\nوَحَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي نُعْمٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: بَعَثَ عَلِيٌّ -وَهْوَ بِالْيَمَنِ- إِلَى النَّبِيِّ - ﷺ - بِذُهَيْبَةٍ فِي تُرْبَتِهَا، فَقَسَمَهَا بَيْنَ الأَقْرَعِ بْنِ حَابِسٍ الحَنْظَلِيِّ ثُمَّ أَحَدِ بَنِي مُجَاشِعٍ، وَبَيْنَ عُيَيْنَةَ بْنِ بَدْرٍ الْفَزَارِيِّ، وَبَيْنَ عَلْقَمَةَ بْنِ عُلَاثَةَ الْعَامِرِيِّ ثُمَّ أَحَدِ بَنِي كِلَابٍ، وَبَيْنَ زَيْدِ الخَيْلِ الطَّائِيِّ ثُمَّ أَحَدِ بَنِي نَبْهَانَ، فَتَغَضَّبَتْ قُرَيْشٌ وَالأَنْصَارُ فَقَالُوا: يُعْطِيهِ صَنَادِيدَ أَهْلِ نَجْدٍ وَيَدَعُنَا قَالَ: «إِنَّمَا أَتَأَلَّفُهُمْ». فَأَقْبَلَ رَجُلٌ غَائِرُ الْعَيْنَيْنِ، نَاتِئُ الْجَبِينِ، كَثُّ اللِّحْيَةِ، مُشْرِفُ الوَجْنَتَيْنِ، مَحْلُوقُ الرَّأْسِ فَقَالَ: يَا مُحَمَّدُ، اتَّقِ اللهَ. فَقَالَ النَّبِيُّ - ﷺ -: «فَمَنْ يُطِيعُ اللهَ إِذَا عَصَيْتُهُ، فَيَأْمَنِّي عَلَى أَهْلِ الأَرْضِ، وَلَا تَأْمَنُونِي». فَسَأَلَ رَجُلٌ مِنَ الْقَوْمِ قَتْلَهُ -أُرَاهُ خَالِدَ بْنَ الوَلِيدِ- فَمَنَعَهُ النَّبِيُّ - ﷺ -، فَلَمَّا وَلَّى قَالَ النَّبِيُّ - ﷺ -: «إِنَّ مِنْ ضِئْضِئِ هَذَا قَوْمًا يَقْرَءُونَ الْقُرْآنَ، لَا يُجَاوِزُ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الإِسْلَامِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ، يَقْتُلُونَ أَهْلَ الإِسْلَامِ، وَيَدَعُونَ أَهْلَ الأَوْثَانِ، لَئِنْ أَدْرَكْتُهُمْ لأَقْتُلَنَّهُمْ قَتْلَ عَادٍ». [انظر: ٣٣٤٤ - مسلم: ١٠٦٤ - فتح: ١٣/ ٤١٥].\n\n٧٤٣٣ - حَدَّثَنَا عَيَّاشُ بْنُ الوَلِيدِ، حَدَّثَنَا وَكِيعٌ عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي ذَرٍّ قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - عَنْ قَوْلِهِ: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ [يس: ٣٨] قَالَ: «مُسْتَقَرُّهَا تَحْتَ العَرْشِ». [انظر: ٣١٩٩ - مسلم: ١٥٩ - فتح: ١٣/ ٤١٦].\nذكر فيه خمسة أحاديث:","vol":"33","page":305},{"text":"أحدها: حديث أبي هريرة - ﵁ -: \"يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ .. \". الحديث.\nثانيها: وَقَالَ خَالِدُ بْنُ مَخْلَدٍ: ثَنَا سُلَيْمَانُ، حَدَّثَنِي عَبْدُ اللهِ بْنُ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"مَنْ تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ وَلَا يَصْعَدُ إِلَي اللهِ إِلَّا الطَّيِّبُ\".\nثالثها: حديث ابن عباس - ﵄ - السالف في دعاء الكرب.\nرابعها: حديث قَبِيصَةَ، ثَنَا سُفْيَانُ، -وهو ابن سعيد بن مسروق- عَنْ أَبِيهِ، عَنِ ابن أَبِي نُعْيمٍ -واسمه عبد الرحمن، أَوْ أَبِي نُعْمٍ، شَكَّ قَبِيصَةُ- عَنْ أَبِي سَعِيدٍ قَالَ: بُعِثَ إِلَى النَّبِيِّ - ﷺ - بذُهَيْبَةٍ، فَقَسَمَهَا بَيْنَ أَرْبَعَةٍ.\nوَحَدَّثَنا إِسْحَاقُ بْنُ نَصْرٍ، ثَنَا عَبْدُ الرَّزَّاقِ، أَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنِ ابن أَبِي نُعْمٍ، عَنْ أَبِي سَعِيدٍ قَالَ: بَعَثَ عَلِيٌّ - ﵁وَهْوَ بِالْيَمَنِ- إِلَى رسول الله - ﷺ - بِذُهَيْبَةٍ فِي تُرْبَتِهَا، فَقَسَمَهَا بَيْنَ الأَقْرَعِ بْنِ حَابِسٍ. الحديث.\nوقد سلف، وقوله فيه: \"إن من ضئضئ هذا\" هو: الأصل. بالضاد والصاد.\nوالخامس: حديث أبي ذر - ﵁ -: سَأَلْتُ النَّبِيَّ - ﷺ - عنْ قَوْلِهِ: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ [يس: ٣٨] قَالَ: \"مُسْتَقَرُّهَا تَحْتَ العَرْشِ\".\nالشرح:\nتعليق ابن عباس أخرجه مسندًا في إسلام أبي ذر، عن عمرو بن العباس، ثنا ابن مهدي، ثنا المثنى، عنه (^١).\n_________\n(^١) سبق برقم (٣٨٦١) كتاب: مناقب الأنصار.","vol":"33","page":306},{"text":"وتعليق مجاهد ذكره في \"تفسيره\" رواية ابن أبي نجيح، عن ورقاء عنه (^١)، وتعليق خالد أخرجه مسلم عن أحمد بن عثمان، ثنا خالد به (^٢). وأخرجه أبو نعيم الحافظ عن أبي أحمد، ثنا عبد الكبير الخطابي، ثنا إسحاق بن إبراهيم ثنا شبابة، ثنا ورقاء. وأغفل ذكره فيما جمعه من حديث عبد الله بن دينار.\nوغرضه في هذا الباب رد شبهة الجهمية المجسمة في تعلقها بظاهر قوله تعالى ﴿ذِي الْمَعَارِجِ (٢) تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾ [المعارج: ٢، ٣]، وبقوله: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ [فاطر: ١٠] وما تضمنته أحاديث الباب، من هذا المعنى، وقد سلف الكلام في الرد عليهم، وهو أن الدلائل الواضحة قد قامت على أن الباري تعالى ليس بجسم ولا محتاجًا إلى مكان يحله ويستقر فيه؛ لأنه تعالى قد كان ولا مكان وهو على ما كان، ثم خلق المكان، فمحال كونه غنيًّا عن المكان قبل خلقه إياه ثم يحتاج إليه بعد خلقه له -هذا مستحيل- ولا حجة لهم في قوله: لأنه إنما أضاف المعارج إليه إضافة فعل، وقد كان ولا فعل له موجود، وقد قال ابن عباس - ﵄ - في قوله: ﴿ذِي الْمَعَارِجِ﴾ هو بمعنى: العلو والرفعة.\nوكذلك لا شبهة لهم في قوله تعالى: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ [فاطر: ١٠]؛ لأن صعود الكلم إليه تعالى لا يقتضي كونه في جهة العلو، إذ الباري تعالى لا تحويه جهة، إذ كان موجودًا ولا جهة، وإذا صح ذلك وجب أن يكون تأويل قوله: ﴿ذِي الْمَعَارِجِ﴾ رفعته واعتلاؤه على خليقته وتنزيهه عن الكون في جهة؛ لأن ذلك ما يوجب\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٥٣١.\n(^٢) مسلم (١٠١٤/ ٦٤) كتاب: الزكاة، باب: قبول الصدقة.","vol":"33","page":307},{"text":"كونه جسمًا -تعالى الله عن ذلك- وإنما وصف الكلم بالصعود إليه (فمحال أيضًا وامتناع) (^١)؛ لأن الكلم عرض، والعرض لا يفعل؛ لأن من شرط الفاعل كونه حيًّا قادرًا عالمًا مريدًا، فوجب صرف الصعود المضاف إلى الكلم إلى الملائكة الصاعدين به (^٢).\nفصل:\nمعنى ﴿تَعْرُجُ﴾ تصعد، واختلف في الروح، فقيل: جبريل، وقيل: ملك عظيم يقوم وحده صفا يوم القيامة وتقوم الملائكة صفًا، قال تعالى: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ [النبأ: ٣٨] وقيل: هو خلق من خلق الله، ولا ينزل ملك إلا ومعه اثنان منهم، وعن ابن عباس - ﵄ -، أنه ملك له أحد عشر ألف جناح وألف وجه، يسبح الله تعالى إلى يوم القيامة، وقيل: هم خلق كخلق بني آدم لهم أيد وأرجل (^٣).\nفصل:\nوقول مجاهد: (العمل الصالح يرفع الكلم الطيب)، هو قول ابن عباس، وزاد: والعمل الصالح: أداء فرائض الله، فمن ذكر الله ولم\n_________\n(^١) كذا بالأصل، وفي (ص ١): فمجاز أيضًا.\n(^٢) مذهب أهل السنة والجماعة هو إثبات صفة العلو لله -﷾-، قال ابن عثيمين. وعلو الله -﷿- ينقسم إلى قسمين: علو معنوي، وعلو ذاتي، أما العلو المعنوي: فهو ثابت لله بإجماع أهل القبلة -أي أهل البدع وأهل السنة- كلهم يؤمنون بأن الله تعالى عالٍ علوًّا معنويًا. وأما العلو الذاتي: فهو ثابت عند أهل السنة، غير ثابت عند أهل البدعة .. \"شرح الواسطية\" ١/ ٣٤٨. وقد استدل أهل السنة والجماعة بأدلة من الكتاب، والسنة والإجماع، والعقل.\nانظر: \"التوحيد\" لابن خزيمة ١/ ٢٥٤، \"مجموع الفتاوى\" ٥/ ١٣٦، \"شرح الطحاوية\" لابن أبي العز ص ٢٥٨. وانظر التعليق المتقدم ص ١٨٦ - ١٨٨.\n(^٣) \"تفسير الطبري\" ١٢/ ٤١٥ - ٤١٦.","vol":"33","page":308},{"text":"يؤد فرائضه رد كلامه على عمله، وكان أولى به، وقاله الحسن وسعيد بن جبير. وقال شهر بن حوشب: ﴿إلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾: القرآن، والعمل الصالح يرفعه القرآن. وعن قتادة: العمل الصالح يرفعه الله (^١).\nفصل:\n(\"يتعاقبون فيكم\"). فيه: تقديم الضمير على الفعل قبل الذكر، وهي لغة غير مشهورة، وهي لغة: أكلوني البراغيث.\nفصل:\nوقوله: (\"بعدل تمرة\"). رويناه: بفتح العين، ومعناه: المِثْل، وقال الكسائي: العِدل، والعَدل بمعنى. وقال الفراء: عَدل الشيء: مثله من غير جنسه، وعِدله مثله من جنسه. وأنكر البصريون هذا (التفريق) (^٢)، وقالوا: العِدل، والعَدل المثل، سواء كان من الجنس أومن غير الجنس، وحكى صاحب \"الصحاح\" عن الفراء مثل ما سلف (^٣).\nفصل:\nوقوله في حديث أبي هريرة - ﵁ -: (\"كما يربي أحدكم فلوه\") قال الجوهري: الفُلُوّ -بتشديد الواو- المهر؛ لأنه يُفْتَلى أي: يُفطَم (^٤).\nوقال أبو زيد: (فلو) إذا فتحت الفاء شددت الواو، وإذا كسرت خففت (وقرأناه بالفتح) (^٥). وقوله: \"يتقبلها بيمينه\" هو عبارة عن حسن القبول؛ لأن العادة جرت بأن اليمين تصان عن مس الأشياء الرديئة، وقيل: اليمين عبارة عن القدرة. وسلف.\n_________\n(^١) رواه الطبري في (تفسيره) ١٠/ ٣٩٨ - ٣٩٩.\n(^٢) كذا بالأصل، وفي (ص ١): التفريع.\n(^٣) \"الصحاح\" ٥/ ١٧٦١.\n(^٤) \"الصحاح\" ٦/ ٢٤٥٦.\n(^٥) من (ص ١).","vol":"33","page":309},{"text":"فصل:\nقوله في حديث أبي سعيد - ﵁ -: (بذهيبة في تربتها) هي: تبر الذهب ثم يسبك بعد، قيل: إنما أنث ذهيبة؛ لأن الذهب مؤنث، فلما صغرها أظهره؛ لأن التصغير يرد الأشياء إلى أصولها، وفي \"الصحاح\": الذهب معروف، وربما أنث، والقطعة منه ذهبة (^١).\nفصل:\nالأقرع ومن ذكر معه من المؤلفة قلوبهم الذين يعطون من الزكاة، وقد اختلف: هل حكمهم باق أم منقطع؟ ولا يأخذون إن احتيج إلى مثله.\nوالصناديد: جمع صنديد، وهو: السيد الشجاع، وغائر العينين أي: غارت عيناه فدخلتا وهي (ضد) (^٢) الجاحظ. وناتئ الجبين: مُرْتَفِعُهُ. وفي رواية أخرى: ناشز، والمعنى واحد.\nوكث اللحية: كثير شعرها غير مسبلة، ومشرف الوجنتين أي: ليس بسهل الخد، وقد أشرفت وجنتاه: علتا، والوجنتان: العظمان المشرفان على الخدين، وهي: الوُجنة والوجنة والأجنة هذا قول القزاز.\nوفي \"الصحاح\": الوجنة: ما ارتفع من الخدين، وفيها أربع لغات: بتثليث الواو، والرابع أجنة (^٣).\nوقوله: (محلوق الرأس)، كانوا لا يحلقون رءوسهم ويوفرون شعورهم، وقد فرق رسول الله - ﷺ - شعره وحلق في حجه وعُمَره. قال الداودي: كان هذا الرجل من بني تميم من بادية العراق. و\"ضئضئ\"\n_________\n(^١) \"الصحاح\"١/ ١٢٩.\n(^٢) في الأصل: صفة. ولا يتناسب مع السياق.\n(^٣) \"الصحاح\" ٦/ ٢٢١٢.","vol":"33","page":310},{"text":"تقدم أنه بالضاد والصاد، وأنه: أصله، ورويناه بالمعجمة، وقال الداودي: من ضئضي هذا، يعني: أمثاله وقرناءه، وكذا قال الشيخ أبو عمران، وعلل ذلك بأن هذا سبق فكان أصلًا لكل من جاء بعده منه؛ كقوله في رسول الله - ﷺ - لقد أمر أمر ابن أبي كبشة (^١) لما كان أتي بأمر لم يُسْبَق إليه فشبه رسول الله - ﷺ - به لما فعل مثل فعله.\nوقوله: (\"لا يجاوز حناجرهم\") أي: لا يرتفع إلى الله منهم شيء، وقوله: (\"مروق السهم (من الرمية) (^٢) \") أي: يخرجون خروج السهم.\nو(الرمية): ما يرمى من الصيد فيخرج السهم منها، فعيلة بمعنى مفعولة،\nوقوله: (\"لئن أنا أدركتهم لأقتلنهم قتل عاد\")، احتج به من يرى كفرهم.\nوقوله: (﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ [يس: ٣٨] قال: \"مستقرها تحت العرش\") قيل: أبعد منازلها في الغروب ثم ترجع فلا تجاوزه، وقيل: لأجل أجلها، وقرأ ابن عباس - ﵄ -: (لا مُسْتَقَرَّ لها) (^٣). أي هي جارية لا تثبت في موضع واحد، وقيل: الشمس مرتفعة بالابتداء، والخبر ﴿لِمُسْتَقَرٍّ لَهَا﴾، وقيل: هي خبرُ محذوفٍ تقديره: وآية لهم الشمس تجري لمستقر لها.\n_________\n(^١) رواه البخاري (٧) كتاب: بدء الوحي، ومسلم (١٧٧٣) كتاب: الجهاد باب: كتاب الرسول - ﷺ - إلى هرقل.\n(^٢) في الأصل عليها: لا إلى.\n(^٣) قراءة شاذة قرأ بها ابن عباس، وابن مسعود، وعكرمة، وعلي بن الحسين، والشيزرى عن الكسائي. انظر: \"زاد المسير\" ٧/ ١٩، \"مختصر شواذ القرآن\" مكتبة المتنبي القاهرة ص ١٢٧.","vol":"33","page":311},{"text":"<span data-type='title' id=toc-4346>٢٤ - باب قَوْلِ اللهِ -﷿-: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ [القيامة: ٢٢ - ٢٣]\n٧٤٣٤ </span>- حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا خَالِدٌ وَهُشَيْمٌ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ عَنْ جَرِيرٍ قَالَ: كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ - ﷺ - إِذْ نَظَرَ إِلَى القَمَرِ لَيْلَةَ البَدْرِ قَالَ: «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، لَا تُضَامُّونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَصَلَاةٍ قَبْلَ غُرُوبِ الشَّمْسِ، فَافْعَلُوا». [انظر: ٥٥٤ - مسلم: ٦٣٣ - فتح: ١٣/ ٤١٩].\n\n٧٤٣٥ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا عَاصِمُ بْنُ يُوسُفَ اليَرْبُوعِيُّ، حَدَّثَنَا أَبُو شِهَابٍ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ جَرِيرِ بْنِ عَبْدِ اللهِ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا» [انظر: ٥٥٤ - مسلم: ٦٣٣ - فتح: ١٣/ ٤١٩].\n\n٧٤٣٦ - حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا حُسَيْنٌ الجُعْفِيُّ، عَنْ زَائِدَةَ، حَدَّثَنَا بَيَانُ بْنُ بِشْرٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، حَدَّثَنَا جَرِيرٌ قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللهِ - ﷺ - لَيْلَةَ البَدْرِ فَقَالَ: «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ يَوْمَ الْقِيَامَةِ كَمَا تَرَوْنَ هَذَا، لَا تُضَامُّونَ فِي رُؤْيَتِهِ». [انظر: ٥٥٤ - مسلم: ٦٣٣ - فتح: ١٣/ ٤١٩].\n\n٧٤٣٧ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّاسَ قَالُوا: يَا رَسُولَ اللهِ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ فَقَالَ رَسُولُ اللهِ - ﷺ -: «هَلْ تُضَارُّونَ فِي القَمَرِ لَيْلَةَ البَدْرِ؟». قَالُوا: لَا يَا رَسُولَ اللهِ. قَالَ: «فَهَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ؟». قَالُوا: لَا يَا رَسُولَ اللهِ.\nقَالَ: «فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ، يَجْمَعُ اللهُ النَّاسَ يَوْمَ الْقِيَامَةِ فَيَقُولُ: مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْهُ. فَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الشَّمْسَ الشَّمْسَ، وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ","vol":"33","page":312},{"text":"القَمَرَ القَمَرَ، وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ الطَّوَاغِيتَ، وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا شَافِعُوهَا -أَوْ مُنَافِقُوهَا، شَكَّ إِبْرَاهِيمُ- فَيَأْتِيهِمُ اللهُ فَيَقُولُ: أَنَا رَبُّكُمْ. فَيَقُولُونَ: هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا، فَإِذَا جَاءَنَا رَبُّنَا عَرَفْنَاهُ فَيَأْتِيهِمُ اللهُ فِي صُورَتِهِ الَّتِي يَعْرِفُونَ فَيَقُولُ: أَنَا رَبُّكُمْ. فَيَقُولُونَ: أَنْتَ رَبُّنَا. فَيَتْبَعُونَهُ، وَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَيْ جَهَنَّمَ، فَأَكُونُ أَنَا وَأُمَّتِي أَوَّلَ مَنْ يُجِيزُهَا، وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلاَّ الرُّسُلُ، وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّمْ. وَفِي جَهَنَّمَ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ، هَلْ رَأَيْتُمُ السَّعْدَانَ؟». قَالُوا نَعَمْ: يَا رَسُولَ اللهِ.\nقَالَ: «فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ، غَيْرَ أَنَّهُ لَا يَعْلَمُ مَا قَدْرُ عِظَمِهَا إِلاَّ اللهُ، تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ، فَمِنْهُمُ الْمُوبَقُ بَقِيَ بِعَمَلِهِ -أَوِ الْمُوثَقُ بِعَمَلِهِ- وَمِنْهُمُ الْمُخَرْدَلُ أَوِ الْمُجَازَى -أَوْ نَحْوُهُ- ثُمَّ يَتَجَلَّى، حَتَّى إِذَا فَرَغَ اللهُ مِنَ القَضَاءِ بَيْنَ العِبَادِ وَأَرَادَ أَنْ يُخْرِجَ بِرَحْمَتِهِ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ، أَمَرَ الْمَلَائِكَةَ أَنْ يُخْرِجُوا مِنَ النَّارِ مَنْ كَانَ لَا يُشْرِكُ بِاللهِ شَيْئًا، مِمَّنْ أَرَادَ اللهُ أَنْ يَرْحَمَهُ مِمَّنْ يَشْهَدُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، فَيَعْرِفُونَهُمْ فِي النَّارِ بِأَثَرِ السُّجُودِ، تَأْكُلُ النَّارُ ابْنَ آدَمَ إِلاَّ أَثَرَ السُّجُودِ، حَرَّمَ اللهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ، فَيَخْرُجُونَ مِنَ النَّارِ قَدِ امْتُحِشُوا، فَيُصَبُّ عَلَيْهِمْ، مَاءُ الحَيَاةِ فَيَنْبُتُونَ تَحْتَهُ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ، ثُمَّ يَفْرُغُ اللهُ مِنَ القَضَاءِ بَيْنَ العِبَادِ، وَيَبْقَى رَجُلٌ مُقْبِلٌ بِوَجْهِهِ عَلَى النَّارِ هُوَ آخِرُ أَهْلِ النَّارِ دُخُولًا الجَنَّةَ فَيَقُولُ: أَيْ رَبِّ، اصْرِفْ وَجْهِي عَنِ النَّارِ، فَإِنَّهُ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا. فَيَدْعُو اللهَ بِمَا شَاءَ أَنْ يَدْعُوَهُ، ثُمَّ يَقُولُ اللهُ هَلْ عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ تَسْأَلَنِي غَيْرَهُ؟. فَيَقُولُ: لَا وَعِزَّتِكَ، لَا أَسْأَلُكَ غَيْرَهُ، وَيُعْطِي رَبَّهُ مِنْ عُهُودٍ وَمَوَاثِيقَ مَا شَاءَ، فَيَصْرِفُ اللهُ وَجْهَهُ عَنِ النَّارِ، فَإِذَا أَقْبَلَ على الجَنَّةِ وَرَآهَا سَكَتَ، مَا شَاءَ اللهُ أَنْ يَسْكُتَ ثُمَّ يَقُولُ: أَيْ رَبِّ، قَدِّمْنِي إِلَى بَابِ الجَنَّةِ. فَيَقُولُ اللهُ لَهُ: أَلَسْتَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ أَنْ لَا تَسْأَلَنِي غَيْرَ الذِي أُعْطِيتَ أَبَدًا؟، وَيْلَكَ يَا ابْنَ آدَمَ","vol":"33","page":313},{"text":"مَا أَغْدَرَكَ!. فَيَقُولُ أَيْ رَبِّ. وَيَدْعُو اللهَ، حَتَّى يَقُولَ: هَلْ عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ تَسْأَلَ غَيْرَهُ؟. فَيَقُولُ لَا وَعِزَّتِكَ، لَا أَسْأَلُكَ غَيْرَهُ. وَيُعْطِي مَا شَاءَ مِنْ عُهُودٍ وَمَوَاثِيقَ، فَيُقَدِّمُهُ إِلَى بَابِ الجَنَّةِ، فَإِذَا قَامَ إِلَى بَابِ الجَنَّةِ انْفَهَقَتْ لَهُ الْجَنَّةُ، فَرَأَى مَا فِيهَا مِنَ الحَبْرَةِ وَالسُّرُورِ، فَيَسْكُتُ مَا شَاءَ اللهُ أَنْ يَسْكُتَ، ثُمَّ يَقُولُ أَيْ رَبِّ، أَدْخِلْنِي الجَنَّةَ. فَيَقُولُ اللهُ: أَلَسْتَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ أَنْ لَا تَسْأَلَ غَيْرَ مَا أُعْطِيتَ؟ -فَيَقُولُ:- وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَك! فَيَقُولُ: أَيْ رَبِّ، لَا أَكُونَنَّ أَشْقَى خَلْقِكَ فَلَا يَزَالُ يَدْعُو حَتَّى يَضْحَكَ اللهُ مِنْهُ، فَإِذَا ضَحِكَ مِنْهُ قَالَ لَهُ: ادْخُلِ الجَنَّةَ. فَإِذَا دَخَلَهَا قَالَ اللهُ لَهُ: تَمَنَّهْ. فَسَأَلَ رَبَّهُ وَتَمَنَّى حَتَّى إِنَّ اللهَ لَيُذَكِّرُهُ يَقُولُ: كَذَا وَكَذَا، حَتَّى انْقَطَعَتْ بِهِ الأَمَانِيُّ، قَالَ اللهُ: ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ» [انظر: ٨٠٦ - مسلم: ١٨٢ - فتح: ١٣/ ٤١٩].\n\n٧٤٣٨ - قَالَ عَطَاءُ بْنُ يَزِيدَ: وَأَبُو سَعِيدٍ الخُدْرِيُّ مَعَ أَبِي هُرَيْرَةَ لَا يَرُدُّ عَلَيْهِ مِنْ حَدِيثِهِ شَيْئًا، حَتَّى إِذَا حَدَّثَ أَبُو هُرَيْرَةَ أَنَّ اللهَ ﵎ قَالَ: «ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ».\nقَالَ أَبُو سَعِيدٍ الخُدْرِيُّ: «وَعَشَرَةُ أَمْثَالِهِ مَعَهُ». يَا أَبَا هُرَيْرَةَ. قَالَ أَبُو هُرَيْرَةَ: مَا حَفِظْتُ إِلاَّ قَوْلَهُ: «ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ». قَالَ أَبُو سَعِيدٍ الخُدْرِيُّ: أَشْهَدُ أَنِّي حَفِظْتُ مِنْ رَسُولِ اللهِ - ﷺ - قَوْلَهُ: «ذَلِكَ لَكَ وَعَشَرَةُ أَمْثَالِهِ». قَالَ أَبُو هُرَيْرَةَ: فَذَلِكَ الرَّجُلُ آخِرُ أَهْلِ الجَنَّةِ دُخُولًا الجَنَّةَ. [انظر: ٢٢ - مسلم: ١٨٣ - فتح: ١٣/ ٤٢٠].\n\n٧٤٣٩ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ زَيْدٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ قَالَ: قُلْنَا يَا رَسُولَ اللهِ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ قَالَ: «هَلْ تُضَارُونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ إِذَا كَانَتْ صَحْوًا؟». قُلْنَا: لَا. قَالَ: «فَإِنَّكُمْ لَا تُضَارُونَ فِي رُؤْيَةِ رَبِّكُمْ يَوْمَئِذٍ إِلاَّ كَمَا تُضَارُونَ فِي رُؤْيَتِهِمَا -ثُمَّ قَالَ:- يُنَادِي مُنَادٍ لِيَذْهَبْ كُلُّ قَوْمٍ إِلَى مَا كَانُوا\nيَعْبُدُونَ. فَيَذْهَبُ أَصْحَابُ الصَّلِيبِ مَعَ صَلِيبِهِمْ، وَأَصْحَابُ الأَوْثَانِ مَعَ","vol":"33","page":314},{"text":"أَوْثَانِهِمْ، وَأَصْحَابُ كُلِّ آلِهَةٍ مَعَ آلِهَتِهِمْ، حَتَّى يَبْقَى مَنْ كَانَ يَعْبُدُ اللهَ مِنْ بَرٍّ أَوْ فَاجِرٍ، وَغُبَّرَاتٌ مِنْ أَهْلِ الْكِتَابِ، ثُمَّ يُؤْتَى بِجَهَنَّمَ تُعْرَضُ كَأَنَّهَا سَرَابٌ، فَيُقَالُ لِلْيَهُودِ: مَا كُنْتُمْ تَعْبُدُونَ؟ قَالُوا: كُنَّا نَعْبُدُ عُزَيْرَ ابْنَ اللهِ. فَيُقَالُ: كَذَبْتُمْ لَمْ يَكُنْ لِلَّهِ صَاحِبَةٌ وَلَا وَلَدٌ، فَمَا تُرِيدُونَ؟ قَالُوا: نُرِيدُ أَنْ تَسْقِيَنَا، فَيُقَالُ: اشْرَبُوا فَيَتَسَاقَطُونَ فِي جَهَنَّمَ ثُمَّ يُقَالُ لِلنَّصَارَى: مَا كُنْتُمْ تَعْبُدُونَ؟ فَيَقُولُونَ: كُنَّا نَعْبُدُ المَسِيحَ ابْنَ اللهِ. فَيُقَالُ: كَذَبْتُمْ، لَمْ يَكُنْ لِلَّهِ صَاحِبَةٌ وَلَا وَلَدٌ، فَمَا تُرِيدُونَ؟ فَيَقُولُونَ: نُرِيدُ أَنْ تَسْقِيَنَا. فَيُقَالُ: اشْرَبُوا. فَيَتَسَاقَطُونَ حَتَّى يَبْقَى مَنْ كَانَ يَعْبُدُ اللهَ مِنْ بَرٍّ أَوْ فَاجِرٍ، فَيُقَالُ لَهُمْ: مَا يَحْبِسُكُمْ وَقَدْ ذَهَبَ النَّاسُ؟ فَيَقُولُونَ: فَارَقْنَاهُمْ وَنَحْنُ أَحْوَجُ مِنَّا إِلَيْهِ اليَوْمَ وَإِنَّا سَمِعْنَا مُنَادِيًا يُنَادِي: لِيَلْحَقْ كُلُّ قَوْمٍ بِمَا كَانُوا يَعْبُدُونَ، وَإِنَّمَا نَنْتَظِرُ رَبَّنَا -قَالَ:- فَيَأْتِيهِمُ الجَبَّارُ. فَيَقُولُ: أَنَا رَبُّكُمْ. فَيَقُولُونَ: أَنْتَ رَبُّنَا. فَلَا يُكَلِّمُهُ إِلاَّ الأَنْبِيَاءُ، فَيَقُولُ: هَلْ بَيْنَكُمْ وَبَيْنَهُ آيَةٌ تَعْرِفُونَهُ؟ فَيَقُولُونَ: السَّاقُ. فَيَكْشِفُ عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ لِلَّهِ رِيَاءً وَسُمْعَةً، فَيَذْهَبُ كَيْمَا يَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا، ثُمَّ يُؤْتَى بِالْجَسْرِ فَيُجْعَلُ بَيْنَ ظَهْرَيْ جَهَنَّمَ». قُلْنَا: يَا رَسُولَ اللهِ وَمَا الجَسْرُ؟ قَالَ: «مَدْحَضَةٌ مَزِلَّةٌ، عَلَيْهِ خَطَاطِيفُ وَكَلَالِيبُ وَحَسَكَةٌ مُفَلْطَحَةٌ، لَهَا شَوْكَةٌ عُقَيْفَاءُ، تَكُونُ بِنَجْدٍ، يُقَالُ لَهَا: السَّعْدَانُ، الْمُؤْمِنُ عَلَيْهَا كَالطَّرْفِ وَكَالْبَرْقِ وَكَالرِّيحِ وَكَأَجَاوِيدِ الخَيْلِ وَالرِّكَابِ، فَنَاجٍ مُسَلَّمٌ، وَنَاجٍ مَخْدُوشٌ، وَمَكْدُوسٌ فِي نَارِ جَهَنَّمَ، حَتَّى يَمُرَّ آخِرُهُمْ يُسْحَبُ سَحْبًا، فَمَا أَنْتُمْ بِأَشَدَّ لِي مُنَاشَدَةً فِي الحَقِّ، قَدْ تَبَيَّنَ لَكُمْ مِنَ المُؤْمِنِ يَوْمَئِذٍ لِلْجَبَّارِ، وَإِذَا رَأَوْا أَنَّهُمْ قَدْ نَجَوْا فِي إِخْوَانِهِمْ يَقُولُونَ: رَبَّنَا، إِخْوَانُنَا كَانُوا يُصَلُّونَ مَعَنَا وَيَصُومُونَ مَعَنَا وَيَعْمَلُونَ مَعَنَا. فَيَقُولُ اللهُ تَعَالَى: اذْهَبُوا فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ دِينَارٍ مِنْ إِيمَانٍ فَأَخْرِجُوهُ. وَيُحَرِّمُ اللهُ صُوَرَهُمْ عَلَى النَّارِ، فَيَأْتُونَهُمْ وَبَعْضُهُمْ قَدْ غَابَ فِي النَّارِ إِلَى قَدَمِهِ وَإِلَى","vol":"33","page":315},{"text":"أَنْصَافِ سَاقَيْهِ، فَيُخْرِجُونَ مَنْ عَرَفُوا، ثُمَّ يَعُودُونَ فَيَقُولُ اذْهَبُوا فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ نِصْفِ دِينَارٍ فَأَخْرِجُوهُ. فَيُخْرِجُونَ مَنْ عَرَفُوا، ثُمَّ يَعُودُونَ، فَيَقُولُ: اذْهَبُوا فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ ذَرَّةٍ مِنْ إِيمَانٍ فَأَخْرِجُوهُ. فَيُخْرِجُونَ مَنْ عَرَفُوا».\nقَالَ أَبُو سَعِيدٍ فَإِنْ لَمْ تُصَدِّقُونِي فَاقْرَءُوا: ﴿إِنَّ اللهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا﴾ [النساء: ٤٠] «فَيَشْفَعُ النَّبِيُّونَ وَالْمَلَائِكَةُ وَالْمُؤْمِنُونَ فَيَقُولُ الْجَبَّارُ بَقِيَتْ شَفَاعَتِي. فَيَقْبِضُ قَبْضَةً مِنَ النَّارِ، فَيُخْرِجُ أَقْوَامًا قَدِ امْتُحِشُوا، فَيُلْقَوْنَ فِي نَهَرٍ بِأَفْوَاهِ الجَنَّةِ يُقَالُ لَهُ: مَاءُ الحَيَاةِ، فَيَنْبُتُونَ فِي حَافَتَيْهِ كَمَا تَنْبُتُ الحِبَّةُ فِي حَمِيلِ السَّيْلِ، قَدْ رَأَيْتُمُوهَا إِلَى جَانِبِ الصَّخْرَةِ إِلَى جَانِبِ الشَّجَرَةِ، فَمَا كَانَ إِلَى الشَّمْسِ مِنْهَا كَانَ أَخْضَرَ، وَمَا كَانَ مِنْهَا إِلَى الظِّلِّ كَانَ أَبْيَضَ، فَيَخْرُجُونَ كَأَنَّهُمُ اللُّؤْلُؤُ، فَيُجْعَلُ فِي رِقَابِهِمُ الخَوَاتِيمُ، فَيَدْخُلُونَ الجَنَّةَ، فَيَقُولُ أَهْلُ الجَنَّةِ: هَؤُلَاءِ عُتَقَاءُ الرَّحْمَنِ أَدْخَلَهُمُ الجَنَّةَ بِغَيْرِ عَمَلٍ عَمِلُوهُ وَلَا خَيْرٍ قَدَّمُوهُ. فَيُقَالُ لَهُمْ لَكُمْ مَا رَأَيْتُمْ وَمِثْلُهُ مَعَهُ\". [انظر: ٢٢ - مسلم: ١٨٣ - فتح: ١٣/ ٤٢٠].\n\n٧٤٤٠ - وَقَالَ حَجَّاجُ بْنُ مِنْهَالٍ: حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «يُحْبَسُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ حَتَّى يُهِمُّوا بِذَلِكَ، فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا فَيُرِيحُنَا مِنْ مَكَانِنَا. فَيَأْتُونَ آدَمَ فَيَقُولُونَ: أَنْتَ آدَمُ أَبُو النَّاسِ، خَلَقَكَ اللهُ بِيَدِهِ وَأَسْكَنَكَ جَنَّتَهُ، وَأَسْجَدَ لَكَ مَلَائِكَتَهُ، وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ، لِتَشْفَعْ لَنَا عِنْدَ رَبِّكَ حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هَذَا -قَالَ:-فَيَقُولُ: لَسْتُ هُنَاكُمْ- قَالَ: وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ أَكْلَهُ مِنَ الشَّجَرَةِ وَقَدْ نُهِىَ عَنْهَا -وَلَكِنِ ائْتُوا نُوحًا أَوَّلَ نَبِيٍّ بَعَثَهُ اللهُ إِلَى أَهْلِ الأَرْضِ فَيَأْتُونَ نُوحًا فَيَقُولُ: لَسْتُ هُنَاكُمْ. وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ سُؤَالَهُ رَبَّهُ بِغَيْرِ عِلْمٍ- وَلَكِنِ ائْتُوا إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ- قَالَ:- فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُ:","vol":"33","page":316},{"text":"إِنِّي لَسْتُ هُنَاكُمْ- وَيَذْكُرُ ثَلَاثَ كَلِمَاتٍ كَذَبَهُنَّ- وَلَكِنِ ائْتُوا مُوسَى عَبْدًا آتَاهُ اللهُ التَّوْرَاةَ، وَكَلَّمَهُ وَقَرَّبَهُ نَجِيًّا- قَالَ: -فَيَأْتُونَ مُوسَى فَيَقُولُ: إِنِّي لَسْتُ هُنَاكُمْ- وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ قَتْلَهُ النَّفْسَ- وَلَكِنِ ائْتُوا عِيسَى عَبْدَ اللهِ وَرَسُولَهُ وَرُوحَ اللهِ وَكَلِمَتَهُ- قَالَ:- فَيَأْتُونَ عِيسَى فَيَقُولُ: لَسْتُ هُنَاكُمْ، وَلَكِنِ ائْتُوا مُحَمَّدًا - ﷺ - عَبْدًا غَفَرَ اللهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ. فَيَأْتُونِي، فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ، فَيُؤْذَنُ لِي عَلَيْهِ، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي فَيَقُولُ: ارْفَعْ مُحَمَّدُ، وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ، وَسَلْ تُعْطَ -قَالَ:- فَأَرْفَعُ رَأْسِي، فَأُثْنِى عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ، فَيَحُدُّ لِي حَدًّا، فَأَخْرُجُ فَأُدْخِلُهُمُ الجَنَّةَ».\nقَالَ قَتَادَةُ: وَسَمِعْتُهُ أَيْضًا يَقُولُ: «فَأَخْرُجُ فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الجَنَّةَ، ثُمَّ أَعُودُ فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ، فَيُؤْذَنُ لِي عَلَيْهِ، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا، فَيَدَعُنِى مَا شَاءَ اللهُ أَنْ يَدَعَنِي ثُمَّ يَقُولُ ارْفَعْ مُحَمَّدُ، وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ، وَسَلْ تُعْطَ -قَالَ: - فَأَرْفَعُ رَأْسِي فَأُثْنِى عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ- قَالَ- ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَأَخْرُجُ فَأُدْخِلُهُمُ الجَنَّةَ».\nقَالَ قَتَادَةُ وَسَمِعْتُهُ يَقُولُ: «فَأَخْرُجُ فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الجَنَّةَ، ثُمَّ أَعُودُ الثَّالِثَةَ فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ فَيُؤْذَنُ لِي عَلَيْهِ، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي ثُمَّ يَقُولُ ارْفَعْ مُحَمَّدُ، وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ، وَسَلْ تُعْطَهْ -قَالَ- فَأَرْفَعُ رَأْسِي فَأُثْنِى عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ -قَالَ- ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَأَخْرُجُ فَأُدْخِلُهُمُ الجَنَّةَ».\nقَالَ قَتَادَةُ وَقَدْ سَمِعْتُهُ يَقُولُ: «فَأَخْرُجُ فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الجَنَّةَ، حَتَّى مَا يَبْقَى فِي النَّارِ إِلاَّ مَنْ حَبَسَهُ الْقُرْآنُ أَيْ وَجَبَ عَلَيْهِ الْخُلُودُ -قَالَ:- ثُمَّ تَلَا هَذِهِ الآيَةَ: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ [الإسراء: ٧٩] قَالَ: وَهَذَا المَقَامُ المَحْمُودُ الذِي وُعِدَهُ نَبِيُّكُمْ - ﷺ -. [انظر: ٤٤ - مسلم: ١٩٣ - فتح: ١٣/ ٤٢٢]","vol":"33","page":317},{"text":"٧٤٤١ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعْدِ بْنِ إِبْرَاهِيمَ، حَدَّثَنِي عَمِّي، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ قَالَ: حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ - ﷺ - أَرْسَلَ إِلَى الأَنْصَارِ، فَجَمَعَهُمْ فِي قُبَّةٍ وَقَالَ لَهُمُ: «اصْبِرُوا حَتَّى تَلْقَوُا اللهَ وَرَسُولَهُ، فَإِنِّي عَلَى الحَوْضِ». [انظر: ٣١٤٦ - مسلم: ١٠٥٩ - فتح: ١٣/ ٤٢٣].\n\n٧٤٤٢ - حَدَّثَنِي ثَابِتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ جُرَيْجٍ، عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا تَهَجَّدَ مِنَ اللَّيْلِ قَالَ: «اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ، أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الحَمْدُ أَنْتَ رَبُّ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، أَنْتَ الحَقُّ، وَقَوْلُكَ الحَقُّ، وَوَعْدُكَ الحَقُّ، وَلِقَاؤُكَ الحَقُّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ خَاصَمْتُ، وَبِكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَأَسْرَرْتُ وَأَعْلَنْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، لَا إِلَهَ إِلاَّ أَنْتَ».\nقَالَ أَبُو عَبْدِ اللهِ: قَالَ قَيْسُ بْنُ سَعْدٍ وَأَبُو الزُّبَيْرِ، عَنْ طَاوُسٍ: \"قَيَّامٌ\". وَقَالَ مُجَاهِدٌ الْقَيُّومُ الْقَائِمُ عَلَى كُلِّ شَيْءٍ. وَقَرَأَ عُمَرُ الْقَيَّامُ، وَكِلَاهُمَا مَدْحٌ. [انظر: ١١٢٠ - مسلم: ٧٦٩ - فتح: ١٣/ ٤٢٣].\n\n٧٤٤٣ - حَدَّثَنَا يُوسُفُ بْنُ مُوسَى، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنِي الأَعْمَشُ، عَنْ خَيْثَمَةَ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ سَيُكَلِّمُهُ رَبُّهُ، لَيْسَ بَيْنَهُ وَبَيْنَهُ تُرْجُمَانٌ وَلَا حِجَابٌ يَحْجُبُهُ» [انظر: ١٤١٣ - مسلم: ١٠١٦ - فتح: ١٣/ ٤٢٣].\n\n٧٤٤٤ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ الصَّمَدِ، عَنْ أَبِي عِمْرَانَ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ","vol":"33","page":318},{"text":"وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلاَّ رِدَاءُ الكِبْرِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ». [انظر: ٤٨٧٨ - مسلم: ١٨٠ - فتح: ١٣/ ٤٢٣].\n\n٧٤٤٥ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَبْدُ الْمَلِكُ بْنُ أَعْيَنَ وَجَامِعُ بْنُ أَبِي رَاشِدٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَنِ اقْتَطَعَ مَالَ امْرِئٍ مُسْلِمٍ بِيَمِينٍ كَاذِبَةٍ، لَقِيَ اللهَ وَهْوَ عَلَيْهِ غَضْبَانُ». قَالَ عَبْدُ اللهِ: ثُمَّ قَرَأَ رَسُولُ اللهِ - ﷺ - مِصْدَاقَهُ مِنْ كِتَابِ اللهِ -جَلَّ ذِكْرُهُ-: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ فِي الآخِرَةِ وَلَا يُكَلِّمُهُمُ اللهُ﴾ [آل عمران: ٧٧] الآيَةَ. [انظر: ٢٣٥٦، ٢٣٥٧ - مسلم: ١٣٨ - فتح: ١٣/ ٤٢٣].\n\n٧٤٤٦ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ القِيَامَةِ وَلَا يَنْظُرُ إِلَيْهِمْ: رَجُلٌ حَلَفَ عَلَى سِلْعَةٍ لَقَدْ أَعْطَى بِهَا أَكْثَرَ مِمَّا أَعْطَى وَهْوَ كَاذِبٌ، وَرَجُلٌ حَلَفَ عَلَى يَمِينٍ كَاذِبَةٍ بَعْدَ العَصْرِ لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ، وَرَجُلٌ مَنَعَ فَضْلَ مَاءٍ فَيَقُولُ اللهُ يَوْمَ الْقِيَامَةِ: اليَوْمَ أَمْنَعُكَ فَضْلِي كَمَا مَنَعْتَ فَضْلَ مَا لَمْ تَعْمَلْ يَدَاكَ». [انظر: ٢٣٥٨ - مسلم: ١٠٨ - فتح: ١٣/ ٤٢٣].\n\n٧٤٤٧ - حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا عَبْدُ الوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدٍ، عَنِ ابْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «الزَّمَانُ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُو القَعَدَةِ، وَذُو الحَجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الذِي بَيْنَ جُمَادَى وَشَعْبَانَ، أَيُّ شَهْرٍ هَذَا؟». قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ يُسَمِّيهِ بِغَيْرِ اسْمِهِ قَالَ: «أَلَيْسَ ذَا الحَجَّةِ؟». قُلْنَا: بَلَى. قَالَ: «أَيُّ بَلَدٍ هَذَا؟». قُلْنَا: اللهُ\nوَرَسُولُهُ أَعْلَمُ. فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ قَالَ: \"أَلَيْسَ البَلْدَةَ؟ \" قُلْنَا: بَلَى. قَالَ: «فَأَيُّ يَوْمٍ هَذَا؟». قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ قَالَ: «أَلَيْسَ يَوْمَ النَّحْرِ؟». قُلْنَا: بَلَى. قَالَ: «فَإِنَّ دِمَاءَكُمْ","vol":"33","page":319},{"text":"وَأَمْوَالَكُمْ- قَالَ مُحَمَّدٌ: وَأَحْسِبُهُ قَالَ: وَأَعْرَاضَكُمْ- عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا، وَسَتَلْقَوْنَ رَبَّكُمْ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ، أَلَا فَلَا تَرْجِعُوا بَعْدِي ضُلاَّلًا، يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ، أَلَا لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ، فَلَعَلَّ بَعْضَ مَنْ يَبْلُغُهُ أَنْ يَكُونَ أَوْعَى مِنْ بَعْضِ مَنْ سَمِعَهُ». فَكَانَ مُحَمَّدٌ إِذَا ذَكَرَهُ قَالَ صَدَقَ النَّبِيُّ - ﷺ - ثُمَّ قَالَ: «أَلَا هَلْ بَلَّغْتُ، أَلَا هَلْ بَلَّغْتُ». [انظر: ٦٧ - مسلم: ١٦٧٩ - فتح: ١٣/ ٤٢٤].\nذكر فيه أحاديث جملتها (اثنا) (^١) عشر حديثًا:\nأحدها: حديث جرير - ﵁ -: كُنَّا جُلُوسًا عِنْدَ رسول الله - ﷺ - إِذْ نَظَرَ إِلَى القَمَرِ لَيْلَةَ البَدْرِ فقَالَ: \"إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ .. \". الحديث بطوله، وقد سلف.\nثانيها: حديث عَاصِمِ بْنِ يُوسُفَ اليَرْبُوعيَّ -من أفراده- ثَنَا أَبُو شِهَابٍ -وهو عبد ربه بن نافع الحناط، صاحب الطعام، المدائني، اتفقا عليه- إلى جَرِيرِ مرفوعا: \"إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا\".\nوعنه: خَرَجَ رَسُولُ اللهِ - ﷺ - لَيْلَةَ البَدْرِ فَقَالَ: \"إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ يَوْمَ القِيَامَةِ .. \". الحديث بطوله.\n(رابعها) (^٢): حديث زيد -هو ابن أسلم- عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ\n_________\n(^١) عليها بالأصل علامة نسخة، وكتب بهامشها: صوابه ثلاثة، وورد أيضًا بخط مقلوب: عدها اثني عشر، وإنما هي ثلاثة عشر، فاعلمه. وقد تكلم عليه المؤلف فيما يأتي في هذا البال\n(^٢) ورد بهامش الأصل: هذا سقط من المؤلف وهو رابع، وكون الغلط من المؤلف؛ لأنه حديث عطاء بن يزيد الليثي عن أبي هريرة أن الناس قالوا يا رسول الله، هل نرى ربنا يوم القيامة؟ الحديث بطوله. فعلى ما ذكرت ينتقل العدد ويبقى الرابع في كلامه خامسًا، والخامس في كلامه سادسًا، وهكذا إلى ما عدده. =","vol":"33","page":320},{"text":"أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -: قُلْنَا: يَا رَسُولَ اللهِ، هَلْ نَري رَبَّنَا يَوْمَ القِيَامَةِ؟ الحديث بطوله بمثله (^١)، وزيادة.\nخامسها: وَقَالَ حَجَّاجُ بْنُ منْهَالٍ: ثَنَا هَمَّامُ بْنُ يَحْيَى، ثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - أَنَّ النَّبِيَّ - ﷺ - … الحديث بطوله في الشفاعة.\nوحجاج بن منهال شيخه، فكأنه أخذه عنه مذاكرة، وقد قال أبو جعفر بن حمدان: إنه عرض ومناولة.\nسادسها: حديث أنس - ﵁ - أَنَّه - ﷺ - أرْسَلَ إِلَى الأَنْصَارِ، فَجَمَعَهُمْ في قُبَّةٍ وَقَالَ لَهُمُ: \"اصْبِرُوا حتى تَلْقَوُا اللهَ وَرَسُولَهُ، فَإِنِّي عَلَى الحَوْضِ\".\nسابعها: حديث سُلَيْمَانَ الأَحْوَلِ -وهو سليمان بن أبي مسلم المكي خال عبد الله بن أبي نجيح المكي، اتفقا عليه- عَنْ طَاوُسٍ، عَنِ ابن عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - إذَا تَهَجَّدَ مِنَ اللَّيْلِ قَالَ: \"اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ، أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ .. \". الحديث.\nوقَالَ قَيْسُ بْنُ سَعْدٍ وَأَبُو الزُّبَيْرِ، عَنْ طَاوُسٍ: \"قَيَّامٌ\". وَقَالَ مُجَاهِدٌ: القَيُّومُ: القَائِمُ عَلَى كُلِّ شَيءٍ وقد سلف ذلك في التفسير وَقَرَأَ عُمَرُ: القَيَّامُ، وَكِلَاهُمَا مَدْحٌ.\nثامنها: حديث عَدِيِّ بْنِ حَاتِمٍ - ﵁ - مرفوعا: \"مَا مِنْكُمْ مِنْ أَحَدٍ\n_________\n= [قلت: هكذا قال سبط، والذي أراه أوقع المصنف في هذا أن البخاري ساقه أولًا من حديث أبي هريرة ودخل معه أثناء الحديث أبو سعيد لأنه كان حاضرًا مع أبي هريرة فهو له ذكر في الحديث. ثم ساقه البخاري من حديث أبي سعيد مفردًا بعده، وهما بلفظ يكاد يتطابق فكأن المصنف اعتبرهما واحدًا، وإن كان يبقى عليه أن يفرد الكلام على الإسنادين ويشير لحديث أبي هريرة أولًا].\n(^١) أي بمثل حديث أبي هريرة الذي قبله عند البخاري، وأغفل المصنف ذكره كما في التعليق السابق.","vol":"33","page":321},{"text":"إِلَّا سَيُكَلِّمُهُ رَبُّهُ، لَيْسَ بَيْنَهُ وَبَيْنَهُ تُرْجُمَانٌ وَلَا حِجَابٌ يَحْجُبُهُ\".\nتاسعها: حديث أبي عمران -واسمه: عبد الملك بن حبيب الجوني- عن أبي بكر -واسمه: عمرو بن عبد الله بن قيس- عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"جَنَّتَانِ مِنْ فِضَّةٍ\" إلى أن قال: \"وَمَا بَيْنَ القَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَي رَبِّهِمْ إِلَّا رِدَاءُ الكِبْرِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ\".\nالعاشر: حديث أبي وائل عَنْ عَبْدِ اللهِ - ﵁ - مرفوعا: \"مَنِ اقْتَطَعَ مَالَ امْرِئٍ مُسْلِمٍ\" إلا قوله \"ولا يكلمه الله\" (^١).\nالحادي عشر: حديث أَبِي هُرَيْرَةَ - ﵁ -: \"ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ القِيَامَةِ وَلَا يَنْظُرُ إِلَيْهِمْ .. \" الحديث سلف.\nالثاني عشر: حديث ابن أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ - ﵁ - واسم الأول عبد الرحمن والثاني (^٢) نفيع، والأول أول مولود في الإسلام بالبصرة، يكني أبا بحر. وقيل: أبا حاتم: اتفقا عليه- عَنِ النَّبِيِّ - ﷺ - قَالَ: \"الزَّمَانُ قَدِ اسْتَدَارَ .. \" الحديث سلف بطوله، وفيه: \"سَتَلْقَوْنَ رَبَّكُمْ، فَيَسْألكُمْ عَنْ أَعْمَالِكُمْ\".\nالشرح:\nاستدل البخاري بالآية، وبأحاديث الباب على أن المؤمنين يرون ربهم في جنات النعيم، وهو باب اختلف الناس فيه، ومذهب أهل السنة والجماعة وجمهور الأمة جواز رؤية الله تعالى في الآخرة، ومنعت من ذلك الخوارج والمعتزلة وبعض المرجئة.\n_________\n(^١) هذِه الفقرة الأخيرة سياقها في الحديث أنها جزء من آيةٍ، وكان الجادة أن تُكتب ﴿وَلَا يُكَلِّمُهُمُ اللهُ﴾.\n(^٢) ورد في هامش الأصل: المراد بالثاني أبو بكرة، والأول ابنه عبد الرحمن.","vol":"33","page":322},{"text":"واستدلوا على ذلك بأن الرؤية توجب كون المرئي محدثًا وحالًّا في مكان، في شُبَه أُخَر، نقض بعضها مغن عن نقض سائرها، وزعموا أن ﴿نَاظِرَةٌ﴾ في الآية بمعنى منتظرة فيقال لهم: هذا جهل بموضع اللغة؛ لأن النظر في كلام العرب ينقسم أربعة أقسام: يكون بمعنى الانتظار، و(التفكر) (^١) والاعتبار، والتعطف والرحمة، ويكون بمعنى الرؤية للأبصار، وإن كان النظر له معان أخر.\nقال في \"المحكم\": نظر إليه يعني: أهلكه، ونظر إليك: قابلك، ونظر الشيء: باعه (^٢).\nوفي \"جامع القزاز\": نظرت إلى هذا الأمر من نظر القلب مثل نظر العين و(نظرت) (^٣) فرأت.\nوخطأ كونه في الآية بالمعنى الأول وهو الانتظار (^٤) من وجهين:\nأحدهما: أنه عدِّي إلى مفعوله بإلى، وهو إذا كان بمعنى الانتظار لا يتعدى بها، وإنما يتعدى بنفسه قال تعالى: ﴿هَلْ يَنْظُرُونَ إِلَّا السَّاعَةَ﴾ [محمد: ١٨] فعداه بنفسه لما كان بمعنى ينتظرون.\nقال الشاعر:\nفإنكما إن تنظراني ساعة … من الدهر تنقضي لديَّ أم جندب\nبمعنى: تنتظراني.\n_________\n(^١) في الأصل: التكفر وما أثبتناه من \"ص\".\n(^٢) \"المحكم\" ١١/ ١٧ - ١٨ مادة [نظر]. وفيه: ونَظَرَ إليهم الدَّهرُ: أهلكهم -على المَثَل- ولستُ منه على ثقة ..، ونَظَر إليك الجبل: قابلك ..، ونظر الشيء: باعه بنظرة.\n(^٣) في الأصل: نظرات.\n(^٤) ورد في الأصل في هذا الموضع: وخطأ كونه. ووضعها بين لا إلى.","vol":"33","page":323},{"text":"ثانيهما: حمله على معنى الانتظار لا يخلو أن يراد به منتظرة ربها أو ثوابه، وعلى أيهما حمل فهو خطأ؛ (لأن المنتظر لا ينتظره؛ لأنهما في تنغيص وتكدير) (^١) والله قد وصف أهل الجنة بغير ذلك، وأن لهم فيها ما يشاءون، ويبطل كون النظر فيها بمعنى: الاعتبار والتفكر؛ لأن الآخرة ليست بدار اعتبار وتفكر؛ إذ ليست بدار محنة وعبادة، وإن ذاته تعالى ليست مما يعتبر بها، فبطل قولهم، ويبطل كونها فيها بمعنى التعطف والرحمة؛ لأن ذاته (تعالى ليست) (^٢) مما يتعطف عليها ويترحم.\nوإذا بطلت هذِه الأقسام الثلاثة صح الرابع، وهو النظر بمعنى: الرؤية بالأبصار له تعالى، وهو ما ذهب إليه جمهور (المتكلمين) (^٣) قبل حدوث القائلين بهذه الضلالة، وشهدت له السنن الثابتة من الطرق المختلفة، وما احتج به من نفاها من أنه يوجب كون المرئي محدثًا فهو فاسد؛ لقيام الدلائل الواضحة على أن الله موجود، وأن الرؤية بمنزلتها في تعلقها بالمرئي منزلة العلم في (تعلقه) (^٤) بالمعلوم، فكما أن العلم المتعلق بالموجود لا يختص بموجود دون موجود ولا يوجب تعلقه به حدثه، كذلك الرؤية في تعلقها بالمرئي لا توجب حدثه، واحتج نفاتها أيضًا بقوله: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ [الأنعام:\n_________\n(^١) كذا العبارة بالأصول وهي غير بليغة -إن أُدرك منها معنى- ووقع في \"شرح ابن بطال\" (لأن المنتظر لما ينتظره في تنغيص وتكدير) وهو أنسب بل هو الصواب، والله أعلم.\n(^٢) من (ص ١).\n(^٣) كذا بالأصول، ووقع في \"شرح ابن بطال\": المسلمين. ولعله أوجه.\n(^٤) في الأصل: تعلقها.","vol":"33","page":324},{"text":"١٠٣]، وبقوله لموسي: ﴿لَنْ تَرَانِي﴾ [الأعراف: ١٤٣] في جواب سؤاله الرؤية، وهذا لا تعلق لهم فيه؛ لأن قوله تعالى: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾، وقوله: ﴿لَنْ تَرَانِي﴾ لفظ عام والآية خاصة تقضي على العام وتبينه، فمعنى: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ في الدنيا؛ لأنه تعالى قد أشار على أن المراد بالآية: الآخرة بقوله: ﴿يَوْمَئِذٍ﴾، وكذلك يكون معنى قوله لموسى: ﴿لَنْ تَرَانِي﴾ في الدنيا؛ لأنه قد ثبت أن نفي الشيء لا يقتضي إحالته، بل قد يتناول المستحيل وجوده والجائز (^١) وجوده، فلا تعلق لهم بالآيتين، فشهد لصحة الرؤية لله من الأحاديث الثابتة التي تلقاها المسلمون بالقبول من عصر الصحابة والتابعين إلى وقت حدوث المارقين المنكرين لها. وقال ابن التين: هي إما متواترة المعنى أو اشتهرت ولم ينكرها أحد من الصحابة، ولا دفعها بحجة نقل ولا سمع، ولا دليل على عدم صحتها.\nفصل:\nفإن قلت: (آلى في الآية هي واحدة الآلاء، لا حرف جر) (^٢). يقال: ليس هذا معروفًا ولو عرف لم يكن مرادًا؛ لأنه ذكر المراد: النظر، وأضافه إلى الوجه، فإن استدل بقول الأعشى:\nأبيض لا يرهب الهزال ولا … يقطع (جاء ولا يجوز إلا) (^٣)\nقيل: معنى البيت: (ولا يجوز إلا. مخفف، والإل: العهد، وحماية العهد أولى من حماية النعمة. ولو كان بمعنى الانتظار لكان\n_________\n(^١) في (ص ١): الحائل.\n(^٢) من (ص ١)، ووقع بالأصل ﴿إِلى﴾ في الآية (إلا لا) لا حرف جر) ولا وجه له.\n(^٣) كذا بالأصل، وفي \"ديوان الأعشى ص ١٧١: رحما ولا يخون إلا. وعليه يكون سياق الكلام بعدُ: قيل معنى البيت: ولا بخون إلا.","vol":"33","page":325},{"text":"تنغيصًا وتنكيدًا للمنتظرين، وعلى هذا قال الأشعري: أهل الجنة لا ينتظرون نعمة وهم في أخرى، بل كلما خطر ببالهم شيء أُتُوا به من غير انتظار.\nفإن قلت: إذا جعلتم النظر في الآية نظر عين؛ لأضافته إلى الوجوه، فاجعلوا الوجوه نظرًا أيضًا بإضافة النظر إليها. قيل لهم: لا يمتنع أن يكون بعض الآية حقيقة وبعضها مجازًا، وأن يكون أضاف النظر إلى الوجوه، والمراد به أصحابها، ويجوز أيضًا أن يكون نظر الوجوه على الحقيقة ويخلق فيها النظر؛ لأن ذلك وقت خرق العادات. ومن الناس من قال: إنما خوطب بالظن النبي - ﷺ - فقال: تظن يا محمد أن يفعل بها فاقرة. حكاه ابن التين، فإن قلت: كيف يُرى من ليس بجسم ولا عرض ولا جوهر؟ قيل: مما تعلم ما ليس بجسم ولا عرض ولا جوهر (^١). وقد سلف.\nفصل:\nقوله: (\"ليلة البدر\") قال الجوهري: (سمي) (^٢) بدر لمبادرته الشمس بالطلوع، كأنه تعجلها المغيب، قال: ويقال: سمي لتمامه (^٣).\nوقوله: \"كما ترون هذا القمر\". لم يقصد به إلا تشبيه الرؤية بالرؤية لا لشبه المرئي بالمرئي (\"وتضامون\") قد سلف الخلف فيه هل هو بالتشديد أو التخفيف؟ قال ابن التين: ورويناه بفتح التاء والتشديد في أول الباب وبعده بضمها والتخفيف.\n_________\n(^١) هذِه المصطلحات ليست من عبارات السلف، وإنما نقلها المتكلمون عن الفلاسفة، وهجرها هو السبيل القويم. وانظر التعليق المتقدم ص ١٧٨.\n(^٢) من (ص ١).\n(^٣) \"الصحاح\" ٢/ ٥٨٦ - ٥٨٧.","vol":"33","page":326},{"text":"قال الشيخ أبو الحسن: إذا فتحت التاء فالضاد والميم مشددتان وإذا ضممتها خففتهما، فمعنى التشديد مأخوذ من الازدحام، أي: لا ينضم بعضكم إلى بعض كما تنضمون في رؤية الهلال (رأس) (^١) الشهر؛ لخفائه ورقته، ومن خفف فالمعنى عنده على نفي الضيم، وأصله: تضيمون، فألقيت حركة الياء على الضاد، فقلبت ألفًا؛ لانفتاح ما قبلها.\nفصل:\nتأولت المعتزلة هذا الخبر على أن معناه رؤية العلم، وأن المؤمنين يعرفون الله يوم القيامة ضرورة، وهذا خطأ؛ لأن الرؤية بمعنى العلم تتعدي إلى مفعولين؛ كقولك: رأيت زيدًا فقيهًا، أي: علمته كذلك. فإذا قال: رأيت زيدًا منطلقًا. لم يفهم منه إلا رؤية البصر، وتحقق ذلك لشبهه برؤية البدر.\nورواية جرير \"عيانًا\" ترفع الإشكال؛ لأن الرؤية إذا قرنها بالعيان لم تحتمل العلم، ويبينه أنه - ﵇ - بشر المؤمنين بذلك، وذلك يوجب أن يكون معنى يختصون به، وأما العلم بالله فمشترك بين المؤمنين والكافرين.\nفصل:\nحاصل اختلاف الناس في رؤية الله يوم القيامة أربعة أقوال:\nقال أهل الحق: يراه المؤمنون يوم القيامة دون الكفار. وقالت المعتزلة والجهمية: هي ممتنعة، لا يراه مؤمن ولا كافر. وقال ابن سالم البصري: يراه الجميع: الكافر والمؤمن. وقال صاحب كتاب \"التوحيد\": من الكفار من يراه رؤية امتحان ولا يجدون فيها لذة، كما يكلمهم بالطرد والإبعاد، قال: وتلك الرؤية قبل أن يوضع الجسر\n_________\n(^١) في (ص ١): ليلة.","vol":"33","page":327},{"text":"بين ظهراني جهنم، واحتج بحديث أبي سعيد الخدري - ﵁ -، وهو نحو من حديثه هنا (^١).\nوموضع الدليل قوله: \"فكل من كان يعبد غير الله يسقط في النار ويبقى المؤمنون، والمنافقون بين أظهرهم وبقايا من أهل الكتاب\" وهنا: \"وغبرات من أهل (الكتاب) (^٢) \"، وهو، هو: أي بقايا جمع غير، وغبر جمع: غابر، فقال لهم: \"ألا تتبعون ما كنتم تعبدون؟ فيقولون: كنا نعبد الله ولم نره\" (^٣)، قال: \"فيكشف عن ساق\" الحديث. وانفصل عنه ابن فورك بأنه ليس فيه ذكر رؤية عين (^٤).\nودليل أهل الحق قوله تعالى: ﴿كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (١٥)﴾ [المطففين: ١٥]، فأخبر أن الكفار محجوبون عن رؤيته تعالى. وقوله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ الآية التي ذكرها البخاري، فأعلم أن الوجوه الناضرة أي: المشرقة وهي وجوه المؤمنين هي الناظرة إلى ربها تعالى، فدل هذا التقييد وهذا النص على أن الكافرين لا يرونه تعالى.\nفصل:\nوقوله في حديث جرير - ﵁ -: (\"فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس -هي: الصبح- وصلاة قبل غروب الشمس -هي: العصر- فافعلوا\". وهذا يدل على تأكدهما، وهما أقوى أقوال أهل العلم في الوسطى.\n_________\n(^١) \"التوحيد\" لابن خزيمة ١/ ٤٢٠ - ٤٢٢.\n(^٢) في (ص ١): الكبائر.\n(^٣) هذا لفظ أحمد ٣/ ١٦، ولفظ البخاري هنا مغاير في السياق.\n(^٤) انظر: \"مشكل الحديث\" ص ٢٣٤ - ٢٣٩.","vol":"33","page":328},{"text":"فصل:\nوقول جرير: (كنا جلوسًا عند رسول الله - ﷺ -)، وقال مرة: (خرج علينا)، لا تنافي بينهما، وكذا حديث أبي هريرة - ﵁ - أن الناس سألوا. لا تنافي فيه أيضًا، فقد تتعدد الواقعة، أو سمع أبو هريرة - ﵁ - سؤالهم دون جرير.\nفصل:\nالطواغيت: الشياطين أو الأصنام، وقال مجاهد في قوله تعالى: ﴿يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ﴾ [النساء: ٦٠] أنه كعب بن الأشرف (^١).\nوفي \"الصحاح\": الطاغوت: الكاهن الشيطان، وكل رأس في الضلال، وقد يكون واحدًا، ثم ذكر الآية، قال: وقد يكون جمعًا، وذكر قوله تعالى: ﴿أوْلِيَاؤُهُمُ الطَّاغُوتُ﴾ [البقرة: ٢٥٧] وطاغوت وإن جاء على وزن لاهوت فإنه مقلوب؛ لأنه من طغا.\nولاهوت [غير] (^٢) مقلوب لأنه من لاه، بمنزلة الرغبوت والرهبوت (^٣)، وقال النحاس: مأخوذ من الطغيان، يؤدي عن معناه من غير اشتقاق كما قيل: لآل من اللؤلؤ.\nوقال سيبويه: الطاغوت اسم واحد مؤنث يقع على الجمع. قال النحاس: أحسن ما قيل فيه: إنه من طغي أصله: (طَغَوُوتٌ) (^٤)، مثل: جبروت، ثم نقلت اللام فجعلت عينًا ونقلت العين فجعلت لامًا، مثل: جبذ وجذب، ثم قلبت الواو ألفًا؛ لتحركها وانفتاح ما قبلها (^٥).\n_________\n(^١) رواه الطبري في \"تفسيره\" ٤/ ١٥٧ (٩٩٠٣ - ٩٩٠٤).\n(^٢) ساقط من الأصل، والمثبت من \"الصحاح\" مادة (طغى).\n(^٣) \"الصحاح\" ٦/ ٢٤١٣ مادة (طغي).\n(^٤) في الأصول: طغوت. والمثبت من \"المعاني\" وهو الصواب.\n(^٥) \"معاني القرآن\" ١/ ٢٦٩، والَّلآل: بائع اللؤلؤ.","vol":"33","page":329},{"text":"فصل:\nوقوله: (\"فيأتيهم الله في صورته التي يعرفون\"). ليس الإتيان على المعهود فيما بيننا الذي هو انتقال حركة؛ لاستحالة وصفه تعالى نفسه بما توصف به الأجسام، فوجب حمله على أنه تعالى يفعل فعلًا يسميه إتيانًا وصف تعالى به نفسه، ويحتمل أن يكون الإتيان المعهود فيما بيننا خلقه الله تعالى لغيره من ملائكته فأضافه إلى نفسه، كقولك: قطع الأمير اللص. وهو لم يله بنفسه، وإنما أمر به.\nوالحاصل أن الإتيان هنا مثل قوله: ﴿وَجَاءَ رَبُّكَ﴾. وأن ذلك بظهور فعل لا بتحرك ذاته، أو أنه فعل من أفعال ملائكته، فيضاف إليه من طريق أنه تابع أمره، أو أنه عبارة عن رؤيتهم الله تعالى؛ لأن العادة جارية أن من نحا لا يتوصل إلى رؤيته إلا بمجيء، فعبر عن رؤيته بالمجيء جوازًا (^١).\nفصل:\nوأما وصفه تعالى بالصورة، ففيه إيهام (للمجسمة) (^٢) أنه تعالى ذو\n_________\n(^١) قال أبو القاسم الأصبهاني: الأصل في هذا أن الكلام في الصفات فرع على الكلام في الذات، واثبات الله تعالى إنما هو إثبات وجود لا إثبات كيفية، فكذلك إثبات صفاته، إنما هو إثبات وجود لا إثبات كيفية. \"الحجة في بيان المحجة\" ١/ ٢٨٨. وقال ابن أبي العز: الله -﷾- لم يزل متصفًا بصفات الكمال: صفات الذات، وصفات الفعل ..، ولا يَرُدُّ على هذا صفات الفعل والصفات الاختيارية ونحوها كالخلق والتصوير .. والاستواء والإتيان والمجيء والنزول .. ونحو ذلك مما وصف به نفسه، ووصفه به رسوله، وان كنا لا ندرك كنهه وحقيقته التي هي تأويله، ولا ندخل في ذلك متأولين بآرائنا ولا متوهمين بأهوائنا؛ ولكن أصل أصل معناه معلوم لنا … \"شرح الطحاوية\" ص ٨٠.\n(^٢) من (ص ١) وفي الأصل: للجسمية. عليها علامة استشكال.","vol":"33","page":330},{"text":"صورة ولا حجة لهم فيه؛ لأن الصورة هنا تحتمل أن تكون بمعنى العلامة، (وصفها) (^١) تعالى دليلًا لهم على معرفته، أو التفرقة بينه وبين مخلوقاته، فسمى الدليل والعلامة صورة مجازًا كما تقول العرب: صورة حديثك كيت وكيت وصورة أمرك كذا وكذا.\nوقال ابن التين: اختلف في معنى الصورة، فقيل: صورة اعتقاد كما تقول: صورة اعتقادي في هذا الأمر. فالمعنى: يرونه تعالى على ما كانوا يعتقدون من الصفات. وقيل: معناها: الصفة وهو نحو الأول.\nوقال ابن قتيبة: لله تعالى صورة لا كالصور، كما أنه شيء لا كالأشياء، فأثبت لله تعالى صورة فعلية. قال ابن فورك: وهذا جهل من قائله (^٢).\nوقال الداودي: إن كانت محفوظة، فيحتمل أن تكون صورة الأمر والحال الذي يأتي فيه، فقال: أنا أصف لك صورة هذا الأمر، وذلك أن الله تعالى أخبر أنه يأتيهم في ظلل من الغمام والملائكة، فقد يرونه ولا يرون الملائكة والغمام، أويرون بعض ذلك؛ لأنه يخفي من ذلك ما شاء في وقت ويظهره في وقت آخر، فإذا رأوا غير ما قيل لهم وقفوا.\nفصل:\nوقولهم: (\"أنت ربنا\"). أي: أنت عين ربنا تخاطبنا صدقا.\nفيتحققون نداءه وخطابه أنه عن الله تعالى، ويحتمل أن يكون ذلك عند تجلي الله للمؤمنين من خلقه، فيقولون عند رؤيتهم له وظهور تلك\n_________\n(^١) وقعت في \"شرح ابن بطال\": وضعها. ولعلها أجود لمقصود الكلام.\n(^٢) \"مشكل الحديث وبيانه\" ص ٦٧.","vol":"33","page":331},{"text":"الصورة التي لا (^١) يعرفون مما أضيفت إلى الله تعالى ملكًا وخلقًا: أنت ربنا. اعترافًا بالربوبية، وفصلًا من حالهم وحال الكفرة.\nقال المهلب: وأما قولهم: \"فإذا جاء ربنا عرفناه\" فإنما ذلك أن الله -﷾- يبعث إليهم ملكًا؛ ليفتنهم ويختبرهم في اعتقاد صفات ربهم الذي ليس كمثله شيء، فإذا قال لهم الملك: أنا ربكم، رأوا عليه دليل الخلقة التي تشبه المخلوقات فيقولون: هذا مكاننا حتى يأتينا ربنا فإذا جاءنا عرفناه أي: إنك لست ربنا، فيأتيهم الله تعالى في صورته التي يعرفون. أي: يظهر إليهم في ملكه لا ينبغي لغيره، وعظمته لا يشبه شيئًا من مخلوقاته، فيعرفون أن ذلك الجلال والعظمة لا تكون لغيره، فيقولون: أنت ربنا الذي لا يشبهك شيء، فالصورة يعبر بها عن حقيقة الشيء.\nفصل:\nوقوله: (\"فيقول: هل بينكم ويينه آية تعرفونها؟ فيقولون: الساق، فيكشف لهم عن ساقه فيسجد له كل مؤمن\"). هذا يدل -والله أعلم- أن الله تعالى عرف المؤمنين على ألسنة الرسل يوم القيامة أو على ألسنة الملائكة المتلقين لهم بالبشرى، أن الله تعالى قد جعل لكم علامة تجليه لكم الساق، وعرفهم أنه سيبتلي المكذبين بأن يرسل إليهم من يقول: أنا ربكم فتنة لهم.\nويدل على ذلك قوله تعالى: ﴿يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ [إبراهيم: ٢٧] في سؤال القبر، وفي هذا الموطن، وقال ابن عباس في قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ [القلم: ٤٢]\n_________\n(^١) كذا بالأصول.","vol":"33","page":332},{"text":"عن شدة الأمر (^١)، أو يكشف عن أمر عظيم يريد به هولًا من أهوال يوم القيامة.\nوروي عن عمر بن الخطاب - ﵁ - في قوله تعالى: ﴿وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (٢٩)﴾ [القيامة: ٢٩] أي: أعمال الدنيا بمحاسبة الآخرة (^٢)، وذلك أمر عظيم، والعرب تقول: قامت الحرب على ساق، إذا كانت شديدة، فيظهر الله -﷾- على الخلق هذِه الشدة التي لا يكون مثلها من مخلوق، ليبكت بها الكافرين وينزع عنهم (قدرتهم) (^٣) التي كانوا يدعونها، فيعلمون حينئذٍ أنه الحق، فيذهبون إلى السجود مع المؤمنين لما يرون من العظمة والشدة، فلا يستطيعون، فيثبت الله المؤمنين فيسجدون له.\nوذكر ابن فورك عن أبي موسى الأشعري - ﵁ - مرفوعًا - في هذِه الآية \"نور عظيم\"، ومعني ذلك ما يتجدد للمؤمنين عند رؤية الله تعالى من الفوائد والألطاف، ويظهر لهم من فضل سرائرهم التي لم يطلع عليها غيره -﷿- (^٤).\nقال المهلب: هذا يدل أن كشف الساق للكافرين نقمة وللمؤمنين نعمة، والضحك منه تعالى بخلاف ما هو منا، وهو بمعنى (إظهاره) (^٥) لعباده لطائف وكرامات لم تكن تظهر لهم قبل ذلك، والضحك المعهود فيما بيننا هو إظهار الضاحك لمن يشاهده ما لم يكن يظهر لهم منه قبل، من كشره عن أسنانه (^٦). وفيه أقوال أخر ستأتي قريبًا.\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٢/ ١٩٧ (٣٤٦٧٤).\n(^٢) \"مشكل الحديث وبيانه\" ص ٣٦٩.\n(^٣) من (ص ١).\n(^٤) \"مشكل الحديث وبيانه\" ص ٤٦٥\n(^٥) من (ص ١).\n(^٦) انظر: \"شرح ابن بطال\" ١٠/ ٤٦٨.","vol":"33","page":333},{"text":"فصل:\nقوله في حديث أبي هريرة: (\"فيتبعونه\"). أي: يذهبون حيث يؤمرون، وقوله: (ويضرب الصراط بين ظهراني جهنم) أي: على وسطها وكل شيء متوسط بين شيئين فهو بين ظهرانيهما وظهريهما. قال الداودي: يعني على أعلاها فيكون جسرًا\nقوله: (\"فأكون أنا وأمتي أول من يجيز\"). أي يجوز، وفي بعض النسخ: \"يجيزها\"، والكلاليب: جمع كلوب -بفتح الكاف- وهو الذي يتناول به الحداد الحديد من النار كذا في كتاب ابن بطال (^١).\nوعبارة ابن التين: هو (المعتقف) (^٢) الذي يخطف به الشيء وهو واحد، والخطاطيف في حديث أبي سعيد - ﵁ -: جمع خطاف، والخطاف: حديدة معوجة الطرف تجذب بها الأشياء.\nقال النابغة:\nخطاطيف حجن في حبال متينة.\nو(شوك السعدان) بأرض نجد\nفصل:\nقوله في حديث أبي سعيد: (\"خطاطيف وكلاليب وحسكه\")، والحسك: معروف وهو (شوك مضرس ذو شيء) (^٣) ينشب فيه كل ما مر به. قال الجوهري: الحسك: حسك السعدان، والحسكة: ما يعمل من الحديد على مثاله وهو آلات العسكر (^٤).\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٤٦٨.\n(^٢) من (ص ١) وفي الأصل: المعتفق.\n(^٣) كذا بالأصل، ووقع في \"شرح ابن بطال\" (شيء مضرس ذو شوك) وهو أصوب.\n(^٤) \"الصحاح\" ٤/ ١٥٧٩.","vol":"33","page":334},{"text":"وقوله في حديث أبي هريرة - ﵁ -: (\"ومنهم المخردل أو المجازى\" أو نحوه) كذا هنا، وفي مسلم: \"ومنهم المجازى حتى يُنَجَّى\".\nوقوله قبله \"تخطف الناس بأعمالهم، فمنهم الموبق بعمله -أو- الموثق)، وفي مسلم\"الموبق\" (^١)، و\"تخطف\"-بفتح الطاء- و\"المخردل\"، قال صاحب \"العين\": خردلت اللحم: فصلته، وخردلت الطعام: أكلت خياره (^٢). وقال غيره: خردلته: صرعته، وهذا الوجه موافق معنى الحديث كما قاله ابن بطال، والجردلة بالجيم: الإشراف على السقوط والهلكة (^٣).\nوقال الداودي: المخردل: الذي تخدشه الكلاليب، والظاهر أنه من تقطعه الكلاليب صغيرًا صغيرًا كالخردل.\nفصل:\nوقوله: (\"امتحشوا\"): احترقوا وفي \"الصحاح\": المحش: إحراق النارالجلد (^٤)، وفيه لغة: امتحشته النار. وكذا قال صاحب \"العين\": المحش: إحراق الجلد. وامتحش الجلد: احترق، والسنة المحوش: اليابسة (^٥).\nوقال صاحب \"العين\": محشت النار الشيء محشًا: أحرقته لغة، والمعروف محشته (^٦).\n_________\n(^١) رواه مسلم (١٨٢)، كتاب: الإيمان، باب: معرفة طريق الرؤية.\n(^٢) \"العين\" ٤/ ٣٣٤.\n(^٣) \"شرح ابن بطال\" ١٠/ ٤٦٨.\n(^٤) \"الصحاح\" ٣/ ١٠١٨.\n(^٥) \"العين\" ٣/ ٢٦١ قال: وهذه سنة محوش: يابسة.\n(^٦) \"العين\" ٣/ ١٠٠.","vol":"33","page":335},{"text":"وقال الداودي: \"امتحشوا\": ضمروا وانقبضوا كالمحترقين، وكان أبو زيد ينكر محشته، وقعد يومًا إلى جنب أبي حنيفة فسمعه يقول: قال رسول الله - ﷺ -: \"يخرج من النار قوم محشتهم النار\" فقال أبو زيد: (ليس) (^١) كذلك الحديث يرحمك الله، إنما هو: \"قد امتحشتهم النار\" فقال أبو حنيفة: من أي موضع أنت؟ قال أبو زيد: من البصرة، فقال أبو حنيفة: أبالبصرة مثلك؟ قال أبو زيد: إني لمن أخس أهلها. فقال أبو حنيفة: طوبى لبلدة أنت أخس أهلها.\nفصل:\nالحبة بكسر الحاء المهملة هي: اسم لجميع الحبوب التي للبقول تكسر إذا هاجت، ثم إذا أمطرت من قابل نبتت، وعبارة ابن بطال أنها بزور البقول (^٢)، وقول الفراء. وعبارة أبي عبيد أنها كل ما ينبت لها حب، فاسم الحب منه الحبة.\nوقال أبو عمر (^٣): هي نبت ينبت في الحشيش صغار. وقال الكسائي: إنهاجما الرياحين. وواحد الحبة حبة، وأما (الحنطة) (^٤) ونحوها فهو الحب لا غير (^٥).\nوقال ابن دريد في \"جمهرته\": كل ما كان من (بزر) (^٦) العشب فهو حبة والجمع: حِبَب (^٧). وقيل: هي الحبوب المختلفة.\n_________\n(^١) من (ص ١).\n(^٢) \"شرح ابن بطال\" ١٠/ ٤٦٩.\n(^٣) في \"الغريب\": أبو عمرو.\n(^٤) من (ص ١) وفي الأصل: الحبة.\n(^٥) \"غريب الحديث\" ١/ ٥١.\n(^٦) كذا بالأصول، وفي مطبوع \"الجمهرة\" (بذر) بالذال.\n(^٧) \"جمهرة اللغة\" ١/ ٦٥.","vol":"33","page":336},{"text":"وقال الداودي: الحبة بالكسر جمع (حبة) (^١) بالفتح.\nوقوله: (\"في حميل السيل\") قال الأصمعي: الحميل: ما حمله السيل من كل شيء وكل محمول فهو حميل، كما يقال للمقتول: قتيل. وقال أبو سعيد الضرير: حميل السيل: ما (حمله من طين) (^٢) فإذا اشتدت فيه الحبة تنبتُ في يوم وليلة، فأخبر الشارع بسرعة نباتهم، وحميل بمعنى محمول.\nفصل:\nقوله: (\"قشبني ريحها\"). تقول العرب: قشبت الشيء: قذرته، وقشب بكسر الشين قشبًا: قذر. عن صاحب \"الأفعال\" (^٣).\nوقال ابن قتيبة: إنه من القشب، والقشب: السم، كأنه قال: سمني ريحها، ويقال: كل مسموم قشب. وقال الخطابي: قشبه الدخان إذا ملأ خياشيمه وأخذ يكظمه وإن كانت ريحه طيبة، وأصل القشب: خلط السم بالطعام (^٤)، يقال: قشبه إذا سمه، وقشبتنا الدنيا فصار حُبُّها كالسم الضار. ثم قيل على هذا: قشبه الدخان والريح الذكية إذا بلغت منها الكظم.\nقال ابن التين: رويناه بتشديد الشين، وكذلك هو في \"الصحاح\" بالتشديد أي: آذاني. كأنه قال: سمني ريحها (^٥)؛ لأن القشب السم.\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١). (ما جاء به من غبار وطين) وما أثبتناه من الأصل.\n(^٣) \"الأفعال\" لابن القوطية ص ٢٢٢.\n(^٤) \"أعلام الحديث\" ١/ ٥٣٣.\n(^٥) \"الصحاح\" ١/ ٢٠٢.","vol":"33","page":337},{"text":"وقوله: (\"وأحرقني (ذكاؤها) (^١) \") هو بفتح الذال المعجمة أي: لهبها وشدة وهجها، كذا ضبطه النووي قال: والأشهر في اللغة ذكاها مقصور، وذكر جماعة المد أيضًا (^٢).\nوقال ابن التين: كذا رويناه بضم الذال والمد. قال ابن ولاد: ذكاء النار التهابها يكتب بالألف؛ لأنه من الواو يقال: ذكت النار تذكو، والذكاء من الفهم ممدود، وكذلك في السنن ممدود أيضًا (^٣). قال: وذكاء بالضم والمد اسم للشمس (^٤). وقال الداودي: قشبني: غير جلدي وحوله عن حاله.\nوقوله: (\"هل عسيت\") بفتح السين وكسرها، ونافع قرأ بالفتح، ويقال: عسينا وعسيتم (للرجال) (^٥) ولا يقال: يفعل ولا فاعل.\nفصل:\nقوله (\"انفهقت له الجنة\"). أي: انفتحت واتسعت، وفهق الغدير: امتلأ، ومنه: الفهق في القول، وهو: كثرة الكلام.\nوقوله: (\"من الحبرة\") كذا في الأصول، وفي بعض النسخ \"الخير\"، واقتصر ابن التين على قوله \"من الخير\"، وقال: أي: السرور والنعمة.\nقال الهروي: إنما سمي بذلك؛ لأنه يبين في وجه صاحبه وهي بفتح الحاء أي: وسكون الباء، وهي في مسلم أيضًا وأخرى \"الخير\" بفتح الخاء المعجمة ثم مثناة تحت.\n_________\n(^١) من (ص ١) وفي الأصل: ذكاها.\n(^٢) \"شرح صحيح مسلم\" ٣/ ٢٣.\n(^٣) \"المقصود والممدود\" ص ٤٢ - ٤٣.\n(^٤) السابق ص ٤٤.\n(^٥) من (ص ١).","vol":"33","page":338},{"text":"وقوله: (\"لا أكون أشقي خلقك\")، يريد: خلقك الذين لم تخلدهم في النار.\nفصل:\nوقوله: (\"حتى يضحك الله\") سلف معنى الضحك، وأنه إظهار اللطف (^١).\nوقال ابن التين: أي: رضي عنه؛ لأن الضحك في البشر علامة على ذلك، وقال البخاري: معناه: الرحمة.\nوقال الداودي: يحتمل أن يُضحِك اللهُ عبادَهُ مِنْ فحل ذلك (الرجل كما قرأ بعضهم: (بل عجبت [الصافات: ١٢] بضم التاء (^٢)، أي: جعله عجبا لعباده، وعبر بعضهم عن) (^٣) الأول بأنه ما أبدي من فضله، وأظهر من نعمه وتوفيقه، روي عنه - ﵇ - لما قال له أبو رزين العقيلي: أيضحك ربنا؟ فقال: \"لن نعدم من رب يضحك خيرًا\" (^٤).\nوهذا منه إشارة إلى وصف الله تعالى بالقدرة على فعل النعم، وكشف الكرب، والبيان عما خفي، فرقًا بينه وبين الأصنام التي لا يرجي منها خير ولا بر.\n_________\n(^١) قال ابن خزيمة: إثبات ضحك ربنا -﷿- بلا صفة تصف ضحكه، -جل ثناؤه-، لا ولا يشبه ضحكه بضحك المخلوقين، وضحكهم كذلك، بل نؤمن بأنه يضحك، كما أعلم النبي - ﷺ -، ونسكت عن صفة ضحكه -جل وعلا-، إذ الله -﷿- استأثر بصفة ضحكه، لم يطلعنا على ذلك، فنحن قائلون بما قال النبي - ﷺ - مصدقون بذلك، بقلوبنا منصتون عما لم يبين لنا مما استأثر الله بعلمه. \"التوحيد\" ٢/ ٥٦٣.\n(^٢) انظر \"تفسير الطبري\"١٠/ ٤٧٦.\n(^٣) من (ص ١).\n(^٤) رواه ابن ماجه (١٨١)، وأحمد ٤/ ١١.","vol":"33","page":339},{"text":"فصل:\nوقوله: (\"تمنه\"). الهاء هنا للسكت أتي بها لتسلم الحركة في الوقف، كقوله تعالى: ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠] وقول أبي هريرة - ﵁ -: \"ومثله معه\". ثم يقول أبو سعيد - ﵁ -: \"وعشرة أمثاله معه\"، يحتمل أن يكون - ﵇ - قالهما جميعًا فأعلمه الله الأول أولًا والثاني ثانيًا تكرمًا.\nفصل:\nفي حديث أبي سعيد - ﵁ -: \"تضارون\" هو بالتخفيف، أي: لا يلحقكم ضرر، ولا يخالف بعضكم بعضًا ولا تتنازعون، وروي بالتشديد أيضًا وهو مثله. أي: لا تضارون أحدًا. (وتسكن) (^١) الراء الأولى، وتدغم في التي بعدها، ويحذف المفعول؛ لبيان معناه.\nويجوز أن يكون على معنى لا تتضاررون بفتح التاء الأولى، أي: لا تتنازعون ولا تجادلون فتكونون إخوانًا ينصر بعضكم بعضًا في الجدل، وبعضهم يقرؤه بفتح التاء، أي: لا (تضامون) (^٢). حكاه الشيخ أبو الحسن.\nفصل:\nقوله: (\"إذا كان صحوًا\"). أي: ذات صحو، وفي \"الصحاح\": أصحت السماء: انقشع عنها الغيم: فهي مُصْحِيَة، وقال الكسائي: فهي صَحْوٌ، ولا تقل: مُصْحِية (^٣).\n_________\n(^١) من (ص ١) وفي الأصل: وبسكون.\n(^٢) من (ص ١) وفي الأصل: تصابون.\n(^٣) \"الصحاح\" ٦/ ٢٣٩٩ مادة (صحو).","vol":"33","page":340},{"text":"والغبرات: البقايا كما تقدم، وغبر الشيء: بقيته، و(عزير) اسم منصرف لخفته وإن كان أعجميًا مثل نوح ولوط؛ لأنه تصغير عَزْرٍ، وعزير وعيسى (^١).\nوقوله: (\"ويبقي من كان يسجد لله رياءً وسمعة\") هم المنافقون.\nوقوله: (\"فيذهب كيما يسجد فيعود (ظهره) (^٢) طبقًا واحدا\" أي: لا يطبق أي ينعطف ولا ينحني.\nوفي رواية أخرى: \"تصير ظهورهم طبقًا واحدًا كأن فيها\nالسفافيد\" (^٣)، وهذا استدل به من أجاز تكليف ما لا يطاق وهو مذهب الأشعرية. قالوا: جائز في حكم الله تعالى أن يكلف عباده مالايطيقون، واحتجوا على ذلك بأن الله تعالى قد كلف أبا لهب بالإيمان، مع إعلامه له أنه لا يؤمن وأنه يموت على الكفر الذي له سيصلي نارًا ذات لهب، ومنع الفقهاء من ذلك، وقالوا: لا يجوز أن يكلف الله عباده ما لا يطيقون، واحتجوا بقوله تعالى: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦] قالوا: وهذا خبر لا يجوز أن يقع بخلاف مخبره.\n_________\n(^١) ورد بهامش الأصل: سقط من هنا. ولعله كان يقصد أن عزير وعيسى اشتركا في أن كلا منهما ادعى قومه أنه ابن الله.\n(^٢) من هامش الأصل.\n(^٣) رواه الطبراني ٩/ ٣٥٤ (٩٧٦١)، والحاكم ٤/ ٤٩٦ - ٤٩٨، ٥٩٨ - ٥٩٩. كلاهما من طريق سفيان الثوري، عن سلمة بن كهيل، عن أبي الزعراء، عن ابن مسعود، به موقوفًا. وصححه الحاكم على شرط الشيخين، وتعقبه الذهبي بأنهما لم يحتجا بأبي الزعراء.\nوقال الهيثمي في \"المجمع\" ١٠/ ٣٣٠: رواه الطبراني، وهو موقوف مخالف للحديث الصحيح، وقول النبي - ﷺ -: \"أنا أول شافع\".","vol":"33","page":341},{"text":"وقالوا: ليس في قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ [القلم: ٤٢] حجة لمن خالفنا؛ لأنهم إنما يدعون له تبكيتًا لهم إذ أدخلوا أنفسهم (بزعمهم) (^١) في جملة المؤمنين الساجدين في الدنيا، وعلم الله منهم الرياء في سجودهم فدعو في الآخرة إلى السجود، كما دعي المؤمنون المحقون فتعذر السجود عليهم، وعادت ظهورهم طبقًا واحدًا، فأظهر الله عليهم نفاقهم، فأخبرهم وأوقع الحجة عليهم، فلا حجة في مثل هذِه الآية لهم، ومثل هذِه من التبكيت قوله تعالى للكفار: ﴿ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ بِسُورٍ﴾ [الحديد: ١٣] ليس في هذا شيء من تكليف ما لا يطاق، وإنما هو خزي وتوبيخ، ومثله قوله - ﵇ -: \"من كذب في حلمه كلف يوم القيامة أن يعقد بين شعيرتين وليس بعاقد بينهما\" (^٢)، فهذِه عقوبة وليس من تكليف ما لا يطاق، قلت: والمختار إذا قلنا أنه جائز أنه غير واقع.\nفصل:\nقوله: \"فيقال لهم: ما يحبسكم وقد ذهب الناس؟، فيقولون: فارقناهم ونحن أحوج منا إليه اليوم\". [لا يخرج] (^٣) معناه: إلا أن يكون بمعنى: محتاجين.\nوهذا موجود في القرآن، قال تعالى: ﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ﴾ [النحل: ١٢٥] بمعنى: عالم. فيسقط هذا التأويل شيئًا من تقدير الكلام.\n_________\n(^١) من (ص ١).\n(^٢) سبق برقم (٧٠٤٢) كتاب: التعبير، باب: من كذب في حلمه. بلفظ \"من تحلم بحلم لم يره .. \".\n(^٣) ليست بالأصول، وأثبتناها من \"شرح ابن بطال\" وبدونها لا يستقيم السياق.","vol":"33","page":342},{"text":"ومعناه: \"فارقناهم\" يريد من لم يعبد الله \"ونحن أحوج ما كنا إليه\"، يعنون الله -﷿-، نبه عليه ابن بطال (^١).\nفصل:\nقوله: (\"ثم يؤتي بالجسر\"). هو بفتح الجيم وكسرها، حكاهما ابن السكيت والجوهري (^٢).\nوقوله: (\"مدحضة\") أي: (مزلقة)، وقال الداودي: مائلة، واقتصر ابن بطال على الأول (^٣)، فقال: يقال: دحضت رجله دحضًا: زلقت. والدحض ما يكون عنه الزلق، ودحضت الشمس عن كبد السماء: زالت. ودحضت حجتهم: بطلت.\n\"مزلة\" أي: تزل فيها لزلقها وميلها، وعبارة ابن بطال: المزلة: موضع الزلل، زلت الأقدام: سقطت.\nوقال الجوهري: زلقت بكسر اللام وفتحها لمكان الدحض (^٤)، وهو موضع الزلل يقال: زل، إذا زل في طين أو مطر.\nقال ابن التين: رويناه بكسر الزاي، وذكر عن الخليل أنها بالكسر: المكان الدحض، وبالفتح: الزلل فيه والدحض (^٥).\nوقوله: \"مفلطحة لها شوكة عقيفاء\". المفلطح: كل شيء عريض. قال الأصمعي: واسعة الأعلى دقيقة الأسفل.\n_________\n(^١) \"شرح ابن بطال\" ١٠/ ٤٦٧.\n(^٢) \"الصحاح\" ٢/ ٦١٣.\n(^٣) \"شرح ابن بطال\"١٠/ ٤٧٠.\n(^٤) \"الصحاح\" ٤/ ١٤٩١.\n(^٥) \"العين\" ٧/ ٣٤٩.","vol":"33","page":343},{"text":"وقال ابن دريد: (فلطحت) (^١) العود إذا بريته ثم عرضته، وفطح الأنف بكسر الطاء فطحًا: لصق بالوجه، والبقر كلها فطح وخنس. وقال الداودي: معنى \"مفلطحة\": بعود (^٢).\nوقوله: \"عقيفاء\". هو بقاف أولًا ثم فاء، أي: مفتوحة (^٣) يقال: عقفت الشيء فانعقف أي: عطفته فانعطف، والتعقيف: التعويج، وأعرابي أعقف. أي: جاف.\nفصل:\nوقوله: (\"المؤمن عليها كالطرف وكالبرق وكالريح وكأجاويد الخيل والركاب\". الطرف -بفتح الطاء-: تحريك الجفون في النظر، وبكسرها الطِرف: الكريم (من الخيل) (^٤)، وهو نعت للذكر خاصة. وقال الداودي: يعني كالنظرة (حين) (^٥) تبلغ تكون خطوة. والأجاويد: قال الجوهري: جاد الفرس فهو جواد: صار رائعًا، للذكر والأنثي، من خيل جياد وأجاويد قال: والأجياد: جبل بمكة، سمي بذلك لموضعِ خيلِ تبعٍ، وسمي فيعقعان (^٦) لموضع سلاحه (^٧).\nوالركاب: الإبل التي يسار عليها، الواحدة راحلة ولا واحد من لفظها، والجمع: ركب مثل: كتب.\n_________\n(^١) كذا بالأصل، والذي في مطبوع \"الجمهرة\" و\"شرح ابن بطال\" فطحت. بدون لام.\n(^٢) كذا بالأصول.\n(^٣) ورد بهامش الأصل: لا تحتاج إلى تقييدها بالفتح؛ لأن بعدها ألفًا.\n(^٤) من هامش الأصل، كتب: سقط: من الخيل.\n(^٥) كذا بالأصول، ولعل الأفصح: حيث.\n(^٦) كذا بالأصل، وفي \"الصحاح\": قُعَيْقِعَان.\n(^٧) \"الصحاح\" ٢/ ٤٦١.","vol":"33","page":344},{"text":"وقوله: (\"وناج مخدوش ومكدوس في نار جهنم\") مخدوش أي: أصابه خدوش، ومكدوس، لعله يريد: جمعت يداه ورجلاه، والتكردس: الانقباض وجمع بعضه إلى بعض، والكردسة: مشي المقيد. ذكره الجوهري أجمع (^١). وقال الداودي: مكردس أي: ملقى فيها.\nوقوله: (\" حتى يمر آخرهم يسحب سحبا\"): قال الداودي: فيه تقديم وتأخير؛ لأن الذي يسحب: يُجر.\nوقال الخطابي: المكردس: المدفوع في جهنم، يقال: مكردس على رأسه إذا دُفع من ورائه فسقط، والتكدس في سير الدواب أي: ركب بعضها على بعض (^٢). وعليه اقتصر ابن بطال عن حكايته صاحب \"العين\"بزيادة: والتكدس: ما يجمع من طعام وغيره (^٣).\nفصل:\nوقوله: (\"فما أنتم بأشد لي\"). إلى آخره، قال الداودي: هذا يرد قول من قال: إن الله لو شاء لعذب العباد جميعًا؛ لأنه رب غير مربوب، وآمر غير مأمور، قال: والله أعدل وأكرم مما أجاز هذا القائل أن يكون من صفاته، والرب أحق بالفضل والكرم.\nفإن قالوا: لأنه يقول: ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ (٢٣)﴾ [الأنبياء: ٢٣]، وذهبوا إلى أن الله لا يسأله أحد من خلقه عن فعله، وليس الأمر على ما ذهب إليه، قال تعالى: ﴿يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا﴾ [النحل: ١١٦]، وقال حكايته عن الملائكة: قالوا:\n_________\n(^١) \"الصحاح\" ٣/ ٩٧٠ - ٩٧١ (كردس).\n(^٢) \"أعلام الحديث\" ٤/ ٢٣٥٧.\n(^٣) \"شرح ابن بطال\" ١٠/ ٤٧٠.","vol":"33","page":345},{"text":"﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾ [البقرة: ٣٥]، وقال حكايته عن موسي: ﴿أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا﴾ [الأعراف: ١٥٥]. ولو كان قوله: ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ﴾ خبرًا ما وجد خلافه؛ لأن الله تعالى أصدق قائل، ولوكان نهيًا ما كان ما وقع من كلام الملائكة والأنبياء والمؤمنين في المعاد، ومنه قول أبي سعيد الخدري - ﵁ -: اقرءوا إن شئتم ﴿إِنَّ اللهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ هذا كلامه.\nوهو خلاف قول أهل السنة؛ لأن الله تعالى هو خالق العباد وملكهم، يفعل ما يشاء، يعذب الطائع وينعم العاصي، هذا جائز في حقه، وأما من باب ما يتفضل به وأخبر أنه يعذب العاصي وينعم على الطائع فقوله الحق ووعده لا يخيب.\nفصل:\n(قوله) (^١) (\"فيشفع النبيون والملائكة والمؤمنون\")، فيه حجة لأهل السنة في إثباتهم الشفاعة -لا حرمناها- وقد سلف إيضاحه.\nقال الداودي: يحتمل أن يكون النبي إذا دعا وشفع يشفع معه الملائكة والنبيون والمؤمنون، فتؤمر الملائكة أن يخرجوا إليهم من يخرجون كما يأمر الجبار أن يخرجوا ثم من يخرجوا من أراد الله نجاته.\nوقوله: (\"فيقول الجبار: بقيت شفاعتي\") خرج على معنى المطابقة لمن تقدمه من الشفاعات؛ لأن الله تعالى يخرجهم تفضلًا منه من غير أن يشفع إلى أحد.\n_________\n(^١) من (ص).","vol":"33","page":346},{"text":"وقوله: (\"فيخرجون كأنهم اللؤلؤ، فيجعل في رقابهم الخواتيم فيدخلون الجنة، فيقول أهل الجنة: هؤلاء عتقاء الرحمن، أدخلهم الجنة بغير عمل عملوه ولا خير قدموه\").\nجاء في بعض الأخبار أنها تنزع فلا يبقى معهم شيء يكرهونه، ويحتمل أن يريد بقوله: \"هؤلاء عتقاء الرحمن\" من في قلبه أقل من ذرة من إيمان -وهو اليقين- لأن الجنة محرمة على من كفر.\nفصل:\nقوله: في حديث أنس - ﵁ -: (\"وأسجد لك ملائكته\"). قال الداودي: يحتمل أن يأمرهم الله بالسجود إذ خلق آدم، ويكون ذلك أيضًا معنى قوله في يوسف - ﵇ -: ﴿وَخَرُّوا لَهُ سُجَّدًا﴾ [يوسف: ١٠٠] أن يكونوا سجدوا لله شكرًا على ما أولاهم وجمعهم.\nوقول آدم: \"ولكن ائتوا نوحًا أول نبي بعثه الله إلى أهل الأرض\".\nقال الداودي: واختلف في أمره، جاء في بعض الخبر أنه أول مرسل، وجاء أنه رسول غير نبي. وقيل: عبد صالح ليس برسول ولا نبي. وهذا الذي قاله الداودي (^١) فيه غير صحيح؛ لأن الرسالة متضمنة للنبوة؛ فلا يكون الرسول إلا نبيًّا، وكذلك قوله: \"نوح أول نبي بعثه الله\". هو مثل قوله: أول رسول؛ لأن النبي إذا بعث كان رسولًا، والنبوة أعم والرسالة أخص، وكل رسول نبي، وليس كل نبي رسولًا.\n_________\n(^١) جاء في هامش الأصل ما نصه: الذي قاله الداودي مصادم للقرآن والسنن، وكان ينبغي لشيخنا ألا يذكر هذا الخلاف، ولا ينبغي للداودي أيضًا ذكره، وهو شيء فاسد شاذ لغو مطرح، فلا ينبغي أن تسود به الأوراق. والله أعلم.","vol":"33","page":347},{"text":"فصل:\nوقول إبراهيم - عليه أفضل الصلاة والسلام -: (\"ولكن ائتوا موسي، عبدًا آتاه الله التوارة، وكلمه وقربه نجيًّا\") روي عن ابن عباس: أنه أدني حتى سمع صريف القلم (^١).\nوقوله في عيسى: (\"روح الله وكلمته\")، هو من قوله تعالى: ﴿فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا﴾ [التحريم: ١٢] نفخ جبريل الروح الأمين في حبيب مريم ثم توصلت النفخة إلى الرحم، وكان منها عيسى - ﵇ -، قال تعالى له: كن، فكان، فسماه كلمة؛ لأنه كان لقوله: كن.\nفصل:\nقوله: (\"فأستأذن على ربي (^٢) فيؤذن لي\") يريد: أنه - ﵇ - يستأذن وهو في الجنة، فنسبت الجنة إلى الله كما قيل في الكعبة: بيت الله، وسميت دارًا؛ لأنه دورها لأوليائه، ومثله روح الله، على سبيل التفضيل له على سائر الأرواح، ولا تعلق فيه للمجسمة؛ لأن الله تعالى ليس في مكان؛ لأن هذِه الإضافة -وهي: \"داره\"- لله تعالى إضافة فعل كسائر ما أضافه إلا نفسه تعالى من أفعاله، ويحتمل أن يكون راجعًا إلا نيته، تأويله: وأستأذن على ربي وأنا في داره. لقيام الدليل على استحالة حلوله تعالى في المواضع.\nوقوله: (\"فإذا رأيته وقعت ساجدًا فيدعني ما شاء الله أن يدعني، فيقول: محمد، ارفع (^٣) \"). ذكر الإسماعيلي أن هذِه السجدة مقدار\n_________\n(^١) رواه ابن أبي شيبة ٦/ ٣٣٨ (٣١٨٣٦)، والحاكم ٢/ ٣٧٣، وقال: صحيح الإسناد، ولم يخرجاه\n(^٢) بعدها في الحديث \"في داره\" وأسقطها المؤلف، على الرغم من أنه تكلم على تأويلها.\n(^٣) ورد في الأصل بعدها: رأسك، وفوقها: (لا. إلى).","vol":"33","page":348},{"text":"جمعة من جمع الدنيا، والمقام المحمود، قيل: هذا. وقيل: أن يكون النبي أقرب من جبريل، وفي الأصول: قال قتادة: سمعته. يعني أنسًا: \"حتى ما يبقي في النار إلا من حبسه القرآن\" أي: وجب عليه الخلود، قال: ثم تلا هذِه الآية: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ قال: وهذا المقام المحمود الذي وُعِدَه نبيكم.\nفصل:\nوقوله في حديث أنس - ﵁ -: (\"فإني على الحوض\") فيه: إثبات حوضه الكريم خلافًا لمنكريه من المعتزلة وغيرهم ممن يدفع أخبار الآحاد، وجمهور الأمة على خلافهم يؤمنون بالحوض على ما ثبت في السنن الصحاح.\nفصل:\nوالتهجد في حديث ابن عباس سلف الكلام عليه في موضعه، وحاصل ما فيه ثلاثة أقوال: السهر، الصلاة ليلًا، الإيقاظ من النوم، وهو ظاهر الحديث.\nفصل:\nقد أسلفنا الكلام أيضًا على القيوم، ويروى عن ابن عباس أنه الذي لا يموت (^١). وقرأ علقمة: القيم، فهذا مع ما ذكره البخاري في الأصل ثلاث قراءات، قال ابن كيسان: القيوم: فيعول من القيام، وليس بفعول؛ لأنه ليس في الكلام فعول من ذوات الواو، وأصل القيوم عند البصريين: قيوم. وقال الكوفيون: قويم. وقال ابن كيسان: لو كان ذا في الأصل ما جاز التغيير، كما لا يجوز في طويل وسويق.\n_________\n(^١) عزاه السيوطي في \"الدر المنثور\" ١/ ٥٧٥ إلى الطبراني في \"السنة\".","vol":"33","page":349},{"text":"فصل:\nالترجمان الذي في حديث عدي بن حاتم - ﵁ - بفتح التاء وضمها، والجمع تراجم، وهو: الذي يفسر الكلام بلسان آخر، وفيه إثبات الرؤية له تعالى وإثبات كلامه لعباده ورفع الحجاب بينه تعالى وبين خلقه، وجو تجليه لهم، وليس ذلك بمعنى الظهور والخروج من سواتر وحجب حائلة بينه وبين عباده؛ لأن ذاك من أوصاف الأجسام، وهو مستحيل على الله تعالى، وإنما رفع الحجاب بمعنى: إزالته الآفات عن أبصار خلقه المانعة لهم من رؤيته، فيرونه لارتفاعها عنهم بخلق ضدها فيهم، وهي الرؤية، بخلاف هذا وصف الله تعالى الكفار، فقال: ﴿كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (١٥)﴾ [المطففين: ١٥]، فالحجاب هنا الآلة المانعة لهم من رؤيته التي لو فعل تعالى ضدها فيهم لرأوه، وهي التي فعل في المؤمنين (^١).\nفصل:\nقوله في حديث أبي موسى - ﵁ -: (\"وما بين القوم وبين أن ينظروا إلى ربهم إلا رداء الكبر على وجهه في جنة عدن\") لا تعلق فيه للمجسمة في إثبات الجسم والمكان لما تقدم من استحالة كونه جسمًا أو حالاًّ في مكان، فوجب أن يكون تأويل الرداء مصروفًا إلى أن المراد به (الآلة) (^٢) المانعة من رؤيته تعالى الموجودة بأبصارهم، وذلك فعل من أفعاله تعالى يفعله في محل رؤيتهم له بدلًا من فعله\n_________\n(^١) هذا من تأويلات الأشاعرة وكذلك ما سيأتي بعده، وراجع التعليق المتقدم ص ١٨٥ - ١٨٨، ٢١٩ - ٢٢١.\n(^٢) في (ص ١) و\"شرح ابن بطال\" (الآفة).","vol":"33","page":350},{"text":"الرؤية، فلا يرونه ما دام ذلك المانع (المسمى رداءً موجودًا بمحل رؤيتهم له، فإذا (فعل) (^١) الرؤية انتفى ذلك المانع) (^٢) لهم من رؤيته، وسماه رداء مجازًا واتساعًا إذ منزلته في المنع من رؤيته منزلة الرداء، وسائر ما يحتجب به، والله تعالى لا تليق به الحجب والأستار إذ ذلك من صفات الأجسام.\nوقوله: \"على وجهه\" المراد به أن الآفة المانعة لهم من رؤية وجهه تعالى الذي هو صفة من صفات ذاته كأنها على وجهه؛ لكونها في أبصارهم ومانعة لهم من رؤيته فعبر عن هذا المعنى بهذا اللفظ، والمراد به غير ظاهره إذ يستحيل كون وجهه محجوبًا برداء أو غيره من الحجب إذ ذاك من صفات الأجسام.\nوقوله: \"في جنة عدن\" ليس بمكان له تعالى، وإنما هو راجع إلى القوم، كأنه قال: وما بين القوم وبين أن ينظروا إلى ربهم وهم في جنة عدن إلا المانع -المخلوق في محل رؤيتهم له- من رؤيته، فلا حجة لهم فيه.\nفصل:\nمعنى استدارة الزمان في حديث أبي بكرة - ﵁ -: استدارة الحج إلى أن صار في ذي الحجة وكانوا حملوه، فجعلوا يحجون (عامين) (^٣) في ذي القعدة وعامين في ذي الحجة، كذا ذكر الداودي، وذكر عن بكر أنهم نقلوا الحج إلى سائر أشهر السنة.\n_________\n(^١) من \"شرح ابن بطال\" والذي في (ص ١): رفع.\n(^٢) من (ص ١).\n(^٣) من (ص ١).","vol":"33","page":351},{"text":"وقيل: أراد هيئته في تحريم المحرم عاد كهيئته، وذلك أنهم كانوا يؤخرونه إلى صفر؛ لأنه كان يشق عليهم توالي ثلاثة أشهر حرم، فيؤخرون المحرم إلى صفر ويحلون المحرم.\nوقوله فيه: (\"رجب مضر الذي بين جمادى وشعبان\" هو تأكيد له وبيان، يريد أنه غيِّر، تنقل رجبًا إلى غيره من الشهور، وإن لم يكن تنقله مضر نقلته ربيعة إلى رمضان فجعلوا رمضان رجبًا، وكانت مضر تعظمه دون غيرها، والغرض المذكور فيه، قال الداودي: يقع على السنين والآباد على ما يصاب به الإنسان في جسده، وما يصاب من الكلام.","vol":"33","page":352},{"text":"<span data-type='title' id=toc-4347>٢٥ - باب مَا جَاءَ فِي قَوْلِ الله -﷿-: ﴿إِنَّ رَحْمَةَ اللهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ﴾ [الأعراف: ٥٦]</span>\n٧٤٤٨ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الوَاحِدِ، حَدَّثَنَا عَاصِمٌ، عَنْ أَبِي عُثْمَانَ، عَنْ أُسَامَةَ قَالَ: كَانَ ابْنٌ لِبَعْضِ بَنَاتِ النَّبِيِّ - ﷺ - يَقْضِي، فَأَرْسَلَتْ إِلَيْهِ أَنْ يَأْتِيَهَا، فَأَرْسَلَ: «إِنَّ لِلَّهِ مَا أَخَذَ وَلَهُ مَا أَعْطَى، وَكُلٌّ إِلَى أَجَلٍ مُسَمًّى، فَلْتَصْبِرْ وَلْتَحْتَسِبْ». فَأَرْسَلَتْ إِلَيْهِ، فَأَقْسَمَتْ عَلَيْهِ، فَقَامَ رَسُولُ اللهِ - ﷺ -، وَقُمْتُ مَعَهُ، وَمُعَاذُ ابْنُ جَبَلٍ، وَأُبَىُّ بْنُ كَعْبٍ، وَعُبَادَةُ بْنُ الصَّامِتِ، فَلَمَّا دَخَلْنَا نَاوَلُوا رَسُولَ اللهِ - ﷺ - الصَّبِيَّ وَنَفْسُهُ تَقَلْقَلُ فِي صَدْرِهِ -حَسِبْتُهُ قَالَ: كَأَنَّهَا شَنَّةٌ- فَبَكَى رَسُولُ اللهِ - ﷺ - فَقَالَ سَعْدُ بْنُ عُبَادَةَ: أَتَبْكِى؟ فَقَالَ: «إِنَّمَا يَرْحَمُ اللهُ مِنْ عِبَادِهِ الرُّحَمَاءَ». [انظر: ١٢٨٤ - مسلم: ١٢٣ - فتح: ١٣/ ٤٣٤]\n\n٧٤٤٩ - حَدَّثَنَا عُبَيْدُ اللهِ بْنُ سَعْدِ بْنِ إِبْرَاهِيمَ، حَدَّثَنَا يَعْقُوبُ حَدَّثَنَا أَبِي، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «اخْتَصَمَتِ الجَنَّةُ وَالنَّارُ إِلَى رَبِّهِمَا، فَقَالَتِ الجَنَّةُ: يَا رَبِّ، مَا لَهَا لَا يَدْخُلُهَا إِلاَّ ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. وَقَالَتِ النَّارُ -يَعْنِي:- أُوثِرْتُ بِالْمُتَكَبِّرِينَ. فَقَالَ اللهُ تَعَالَى لِلْجَنَّةِ أَنْتِ رَحْمَتِي، وَقَالَ لِلنَّارِ: أَنْتِ عَذَابِى، أُصِيبُ بِكِ مَنْ أَشَاءُ، وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا -قَالَ:- فَأَمَّا الجَنَّةُ فَإِنَّ اللهَ لَا يَظْلِمُ مِنْ خَلْقِهِ أَحَدًا، وَإِنَّهُ يُنْشِئُ لِلنَّارِ مَنْ يَشَاءُ، فَيُلْقَوْنَ فِيهَا، فَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ ثَلَاثًا، حَتَّى يَضَعَ فِيهَا قَدَمَهُ فَتَمْتَلِئُ، وَيُرَدُّ بَعْضُهَا إِلَى بَعْضٍ وَتَقُولُ: قَطْ قَطْ قَطْ». [انظر: ٤٨٤٩ - مسلم: ٢٨٤٦ - فتح: ١٣/ ٤٣٤].\n\n٧٤٥٠ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا هِشَامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَيُصِيبَنَّ أَقْوَامًا سَفْعٌ مِنَ النَّارِ بِذُنُوبٍ أَصَابُوهَا عُقُوبَةً، ثُمَّ يُدْخِلُهُمُ اللهُ الجَنَّةَ بِفَضْلِ رَحْمَتِهِ يُقَالُ لَهُمُ الْجَهَنَّمِيُّونَ». وَقَالَ هَمَّامٌ حَدَّثَنَا","vol":"33","page":353},{"text":"قَتَادَةٌ حَدَّثَنَا أَنَسٌ، عَنِ النَّبِيِّ - ﷺ -. [انظر: ٦٥٥٩ - فتح: ١٣/ ٤٣٤].\nذكر فيه حديث أسامة - ﵁ -: \"إِنَّمَا يرحَمُ اللهُ مِنْ عِبَادِهِ الرُّحَمَاءَ\". وقد سلف (^١).\nوحديث أبي هريرة - ﵁ - في اختصام الجنة والنار، وقد سلف (^٢).\nوحديث أنس - ﵁ - أن النَّبِيَّ - ﷺ - قَالَ: \"لَيُصِيبَنَّ أَقْوَامًا سَفْعٌ مِنَ النَّارِ بِذُنُوب أَصَابُوهَا عُقُوبَةً، ثُمَّ يُدْخِلُهُمُ اللهُ الَجنَّةَ بِفَضْلِ رَحْمَتِهِ يُقَالُ لَهُمُ الَجهَنَّمِيُونَ\".\nوَقَالَ هَمَّام: عن قَتَادَةَ، ثَنَا أَنَسٌ - ﵁ -، عَنِ النَّبِيِّ - ﷺ -.\nالشرح: إنما أتى بمتابعة همام؛ لتصريح قتادة فيه بالتحديث، وقال: ﴿قَرِيبٌ﴾، ولم يقل: قريبة لأوجه؛ لأنه أراد بالرحمة الإحسان، ولأن ما لا يكون تأنيثه حقيقيًّا يجوز تذكيره وتأنيثه، وقال الفراء: إذا كان القريب في معنى المسافة يذكر ويؤنث، وإن كان في معنى النسب فيؤنث، فلا اختلاف إذًا.\nوفي بعض الأخبار أنه قال: \"يا رب، إذا كان رحمتك قريب من المحسنين فمن للعاصين؟ قال: أنا بنفسي ﵎\".\nوالرحمة قسمان: صفة ذات، وصفة فعل:\nفالأول: يرجع بها إلى إرادته إثابة المحسنين كما قلنا، وإرادته به صفة ذاته، ومثله قوله - ﵇ -: \"إنما يرحم الله من عياده الرحماء\" معناه: إنما يريد إثابة الرحماء لعباده من خلقه، ويحتمل أن تكون صفة فعل، فالمعني: إن نعمة الله على عباده ورزقه لهم بنزول المطر وشبهه قريب\n_________\n(^١) سبق برقم (١٢٨٤)، كتاب: الجنائز، باب: يعذب الميت ببكاء أهله عليه.\n(^٢) سبق برقم (٤٨٤٩)، كتاب: التفسير، باب: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾.","vol":"33","page":354},{"text":"من المحسنين، فسمى ذلك رحمة له؛ لكونه بقدرته وعن إرادته مجازًا واتساعًا؛ لأن من عادة العرب تسمية الشيء باسم مسببه وما يتعلق به ضربًا من التعلق، وعلي هذا سمى الله الجنة رحمة (فقال) (^١): أنت رحمتي، فسماها مع كونها رحمة، إذ كانت حادثة بقدرته وإرادته تنعيم الطائعين من عباده (^٢).\nفصل:\nواختصام الجنة والنار يجوز أن يكون حقيقة وأن يكون مجازًا، كما قال المهلب بأن يخلق الله فيها حياة وفهما؛ لقيام الدليل على كونه تعالى قادرًا على ذلك، أو على ما تقول العرب من نسبة الأفعال إلى ما لا يجوز وقوعها منه في تلك الحال، كقوله: امتلأ الحوض وقال: قطني، فالحوض لا يقول، وإنما ذلك عبارة عن امتلائه، أو أنه لو كان ممن يقول لقال ذلك، وقولهم: قالت الضفدع، وعلي هذين التأويلين يُحمل قوله تعالى: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ [ق: ٣٠] واختصامهما هو افتخار بعضهما على بعض ممن يسكنهما، فالنار تتكبر بمن ألقي فيها من المتكبرين وتظن أنها أبر بذلك عند الله من الجنة، وفي أصول البخاري: \"وقالت النار\" ولم يذكر القول، وزيد في بعض النسخ: \"أوثرت بالمتكبرين\" فادعى ابن بطال أنه سقط قول النار من هذا الحديث في جميع النسخ، وهو محفوظ (^٣).\n\"وقالت النار: أوثرت بالمتكبرين والمتجبرين\" رواه ابن وهب عن\n_________\n(^١) من (ص ١)، وهي في الأصل: قالت. ولعل الصواب ما أثبتناه.\n(^٢) تقدم القول في إثبات صفة الرحمه لله -﷾-، وانظر التعليق ص ١٨٦، ١٩١.\n(^٣) \"شرح ابن بطال\" ١٠/ ٤٧٢.","vol":"33","page":355},{"text":"مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة - ﵁ - من رواية الدارقطني. وتظن الجنة ضد ذلك؛ لقولها: \"ما لي لا يدخلني إلا ضعفاء الناس وسقطهم\". فكأنما أشفقت من إيضاع (المسألة) (^١) عند الرب تعالى، فحكم (تعالى للجنة) (^٢) بأنها رحمة لا يسكنها إلا الرحماء من عباده، وحكم للنار بأنها عذابه يصيب بها من يشاء من المتكبرين، وأنه ليس لإحداهما فضل من طريق من يسكنها الله من خلقه، إذ هما اللتان للرحمة والعذاب، ولكن قد قضي لهما بالملء من خلقه.\nفصل:\nقوله: (\"وينشئ للنار خلقًا\") يريد: من قدمنا أن يلقى فيها ممن قد سبق له الشقاء ممن عصاه أو كفر به، قاله المهلب. وقال غيره: ينشئ الله لها خلقًا لم يكن في الدنيا، قال: وفيه حجة لأهل السنة في قولهم: إن لله أن يعذب من يشاء، على من يقول: إن الله تعالى لو عذب من لم يكلفه (لكان) (^٣) ظالمًا -حاشاه- وهذا الحديث حجة عليهم.\nقال أبو الحسن: لا أعلم في شيء من الأحاديث أنه ينشئ للنار إلا في هذا الحديث، والمعروف أنه للجنة، ويضع قدمه في جهنم.\nفصل:\nوقوله: (\" حتى يضع فيها قدمه\")، قد سلف قريبًا بسط القول فيه.\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\": المنزلة.\n(^٢) من (ص ١).\n(^٣) كذا في (ص ١) وفي \"شرح ابن بطال\". ووقع في الأصل (لم يكن) ولا يناسب السياق.","vol":"33","page":356},{"text":"فصل:\nقوله في حديث أسامة: (ونفسه تقلقل). أي: بصوت وتتحرك وتضطرب، يقال: قلقله قلقالًا. إذا كسَّرته كان مصدرًا، وإذا فتحته كان اسمًا مثل: الزلزال. والشَّنَّة بالفتح: القربة الخَلِق، وكأنها صغيرة، ذكره في \"الصحاح\" (^١).\nفصل:\nفيه: أنهما مخلوقتان، وأنهما ينفعلان، وأن الأشياء توصف بالأكثر؛ لأن الجنة قد يدخلها من ليس بضعيف، ويدخل النار من ضعفاء الأمم من شاء دخوله، والسقط: الفقراء. قاله الداودي. وفي \"الصحاح\": الساقط والساقطة: اللئيم في حسبه ونفسه (^٢)، ولعله إنما مثل به في الحديث على ما عهدوه أن اللئيم ليس بجبار، وإنما هو ضعيف مسكين.\nفصل:\nاختلف في معنى قول النار: ﴿هَلْ مِنْ مَزِيدٍ﴾، فقيل: هو سؤال للزيادة، وهو معنى الحديث، وقيل: إنما تقول: هل فيّ مزيد؟\nوالسفع: السواد. قاله الداودي، وفي \"الصحاح\": سفعته النار والسَّموم إذا لفحته لفحًا يسيرًا فغيرت لون البشرة (^٣).\n_________\n(^١) \"الصحاح\" ٥/ ٢١٤٦.\n(^٢) \"الصحاح\" ٣/ ١١٣٢\n(^٣) \"الصحاح\" ٣/ ١٢٣٠.","vol":"33","page":357},{"text":"<span data-type='title' id=toc-4348>٢٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا﴾ [فاطر: ٤١]\n٧٤٥١ </span>- حَدَّثَنَا مُوسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: جَاءَ حَبْرٌ إِلَى رَسُولِ اللهِ - ﷺ - فَقَالَ: يَا مُحَمَّدُ، إِنَّ اللهَ يَضَعُ السَّمَاءَ عَلَى إِصْبَعٍ، وَالأَرْضَ عَلَى إِصْبَعٍ، وَالْجِبَالَ عَلَى إِصْبَعٍ، وَالشَّجَرَ وَالأَنْهَارَ عَلَى إِصْبَعٍ، وَسَائِرَ الخَلْقِ عَلَى إِصْبَعٍ، ثُمَّ يَقُولُ بِيَدِهِ: أَنَا المَلِكُ. فَضَحِكَ رَسُولُ اللهِ - ﷺ - وَقَالَ: «﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِه﴾» [الأنعام: ٩١]. [انظر: ٤٨١١ - مسلم: ٢٧٨٦ - فتح: ١٣/ ٤٣٨].\nذكر فيه حديث علقمة عن عبد الله - ﵁ - قال: جَاءَ حَبْرٌ إِلَى رَسُول اللهِ - ﷺ - الحديث سلف قريبًا في باب قول الله تعالى: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ (^١) [ص: ٧٥]، والحبر بفتح الحاء وقيل بكسرها.\nقال ابن التين: هو ما رويناه. فإن قلت: فما وجه هذا الحديث هنا مع الآية، فإن ظاهرها وعمومها يقتضي أن السماوات والأرض ممسكة بغير آلة يعتمد عليها، [وقد ذكر] (^٢) الحبر أن الله يمسك السماوات على أصبع، والأرض على أصبع، فدل أن حديث الحبر وتفسيره للإمساك بالأصابع بيان المجمل من الإمساك في الآية؟\nقيل: ليس المراد كما توهمت، وتفسير النبي - ﷺ - ورده على الحبر، وقوله: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِه﴾ [الأنعام: ٩١]. هو رد لما توهم الحبر من الأصابع، أي: إن الله أجلُّ مما قدرت، وذلك أن اليهود تعتقد\n_________\n(^١) سلف برقم (٧٤١٤)، كتاب: التوحيد، باب: قول الله تعالى \"لما خلقت بيدي\"، مسلم (٢٧٨٦) كتاب: صفة القيامة والجنة والنار.\n(^٢) ليست بالأصول، وأثبتناها من \"شرح ابن بطال\".","vol":"33","page":358},{"text":"التجسيم، فنفى الشارع ذلك عنه بقوله: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِه﴾ [الأنعام: ٩١].\nفإن قلت: فإن تصديقه للحبر وتعجبه من قوله يدل أنه لم ينكر قوله كل الإنكار، ولو لم يكن لقوله بذكر الأصابع وجه لأعلن بإبطاله!\nفالجواب: أنه لو كانت السماوات وغيرها مفتقرة إلى الأصابع كانت الأصابع تفتقر إلى أمثالها تعتمد عليها، وأمثال أمثالها إلى مثلها، ثم كذلك إلى ما لا نهاية له، وهذا فاسد، وقد تقدم قول الأشعري وابن فورك في أن الأصبع يجوز أن يكون صفة ذات لله تعالى، ويجوز أن يكون صفة خلق له تعالى من بعض ملائكته (^١)، كلفهم حمل الخلائق وتعبدهم بذلك من غير حاجة إليهم في حملها بل الباري تعالى ممسكهم وممسك ما يحملونه بقدرته تعالى، وتصديق هذا التأويل قوله تعالى: ﴿وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ﴾ [الحاقة: ١٧].\n_________\n(^١) كذا مسالك الأشاعرة.","vol":"33","page":359},{"text":"<span data-type='title' id=toc-4349>٢٧ - باب مَا جَاءَ فِي خْلقِ السَّمَاوَاتِ وَالأَرْضِ وَغَيْرِهَا مِنَ الخَلَائِقِ</span>\nوَهْوَ فِعْلُ الرَّب وَأَمْرُهُ، فَالرَّبُّ بِصِفَاتِهِ وَفِعْلِهِ وَأَمْرِهِ، وَهْوَ الخَالِقُ غَيْرُ مَخْلُوقٍ، وَمَا كَانَ بِفِعْلِهِ وَأَمْرِهِ وَتَخْلِيقِهِ وَتَكْوِينِهِ، فَهْوَ مَفْعُولٌ مَخْلُوقٌ مُكَوَّنٌ.\n\n٧٤٥٢ - حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، أَخْبَرَنِي شَرِيكُ بْنُ عَبْدِ اللهِ بْنِ أَبِي نَمِرٍ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: بِتُّ فِي بَيْتِ مَيْمُونَةَ لَيْلَةً وَالنَّبِيُّ - ﷺ - عِنْدَهَا؛ لأَنْظُرَ كَيْفَ صَلَاةُ رَسُولِ اللهِ - ﷺ - بِاللَّيْلِ، فَتَحَدَّثَ رَسُولُ اللهِ - ﷺ - مَعَ أَهْلِهِ سَاعَةً ثُمَّ رَقَدَ، فَلَمَّا كَانَ ثُلُثُ اللَّيْلِ الآخِرُ أَوْ بَعْضُهُ قَعَدَ فَنَظَرَ إِلَى السَّمَاءِ فَقَرَأَ: \" ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ﴾ \" إِلَى قَوْلِهِ: \" ﴿لأُولِي الأَلْبَابِ﴾ [آل عمران: ١٩٠] \" ثُمَّ قَامَ فَتَوَضَّأَ وَاسْتَنَّ، ثُمَّ صَلَّى إِحْدَى عَشْرَةَ رَكْعَةً، ثُمَّ أَذَّنَ بِلَالٌ بِالصَّلَاةِ، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى لِلنَّاسِ الصُّبْحَ. [انظر: ١١٧ - مسلم: ٧٦٣ - فتح: ١٣/ ٤٣٨].\nذكر فيه حديث كريب عن ابن عباس - ﵄ -: بِتُّ في بَيْتِ مَيْمُونَةَ لَيْلَةً. الحديث سلف في الصلاة (^١).\nوموضع الحاجة منه قوله: فنظر إلى السماء، فقرأ: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ﴾ [البقرة: ١٦٤] الآية، غرضه في هذا الباب أن يعرفك أن السماوات والأرض وما بينهما كل ذلك مخلوق؛ لقيام دلائل الحدث بها من الآيات الباهرات من انتظام الحكمة واتصال المعيشة للخلق فيهما، وقام برهان العقل على أن لا خالق غير الله، وبطل قول من يقول: إن الطبائع خالقة للعالم وإن الأفلاك السبعة هي الفاعلة، وأن الظلمة والنور خالقان، وقول من زعم أن العرش هو الخالق.\n_________\n(^١) سلف برقم (١١٩٨).","vol":"33","page":360},{"text":"وفسدت جميع هذا الأقوال بقيام الدليل على حدوث ذلك كله وافتقاره إلى محدث؛ لاستحالة وجود محدَث لا محدِث له كاستحالة وجود مضروب بلا ضارب له، وكتاب الله شاهد بصحة هذا وهو قوله تعالى: ﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللهِ﴾ [فاطر: ٣] فنفى خالقًا سواه، وقال تعالى: ﴿أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ﴾ [الرعد: ١٦]، وقال عقب ذلك ﴿فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ﴾ [الرعد: ١٦] ثم قال لنبيه: ﴿قُلِ اللهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ﴾ [الرعد: ١٦] ودل على ذلك أيضًا قوله تعالى: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ [البقرة: ١٦٤] على قدرة الله ووحدانيته، فوجب أن يكون الخلاق العليم بجميع صفاته من القول والأمر والفعل والسمع والبصر والتكوين للمخلوقات كلها خالقًا غير مخلوق الذات والصفات، وأن القرآن صفة له غير مخلوق، ووجب أن يكون الخالق مخالفًا لسائر المخلوقات (ووجه) (^١) خلافه لها انتفاء قيام الحوادث عند الدالة على حدث من تقوم به، ولزم أن يكون سواه من مخلوقاته التي كانت عن قوله وأمره وفعله وتكوينه مخلوقات له، هذا موجب العقل.\nفصل:\nقوله في حديث ابن عباس - ﵄ -: (فتحدث رسول الله - ﷺ - مع أهله، ثم رقد). ظاهره أن هذا الحديث كان (قبل) (^٢) صلاة العشاء ويبعد أن يكون (بعدها) (^٣)؛ لصحة النهي عنه، لكن محله إذا لم يكن فيه مصلحة، أما حديثه مع الأهل ونحو ذلك فمطلوب غير داخل في النهي.\n_________\n(^١) في الأصل: (ووجب)، والمثبت من (ص ١).\n(^٢) في (ص ١): (بعد).\n(^٣) في (ص ١): قبلها.","vol":"33","page":361},{"text":"وقوله: \"فتوضأ واستن\" أي: تسوك. (قال الجوهري: استن بمعنى: استاك، قال: وسننت الماء على وجهي: أرسلته من غير تفريق) (^١) فإذا فرقته (بالعنف) (^٢) قُلْتَهُ بالشين المعجمة (^٣)، وقوله: (ثم صلى إحدى عشرة ركعة). كذا هنا، وقد سلف رواية إحدي عشرة ركعة (^٤)، وخمس عشرة ركعة، فراجعه.\n_________\n(^١) زيادة من (ص ١).\n(^٢) من (ص ١) وهو بياض في الأصل بمقدار كلمة، وقبل البياض (في).\n(^٣) \"الصحاح\" ٥/ ٢١٤٠، ٢١٤١.\n(^٤) البخاري (٤٥٦٩) كتاب: التفسير، باب: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾، ومسلم (٧٦٣) كتاب: صلاة المسافرين، باب: الدعاء في صلاة الليل وقيامه.","vol":"33","page":362},{"text":"<span data-type='title' id=toc-4350>٢٨ - باب ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (١٧١)﴾ [الصافات: ١٧١]</span>\n٧٤٥٣ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «لَمَّا قَضَى اللهُ الخَلْقَ كَتَبَ عِنْدَهُ فَوْقَ عَرْشِهِ إِنَّ\nرَحْمَتِي سَبَقَتْ غَضَبِي». [انظر: ٣١٩٤ - مسلم: ٢٧٥١ - فتح: ١٣/ ٤٤٠]\n\n٧٤٥٤ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الأَعْمَشُ، سَمِعْتُ زَيْدَ بْنَ وَهْبٍ، سَمِعْتُ عَبْدَ اللهِ بْنَ مَسْعُودٍ - ﵁ -: حَدَّثَنَا رَسُولُ اللهِ - ﷺ - وَهْوَ الصَّادِقُ المَصْدُوقُ: «إِنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا وَأَرْبَعِينَ لَيْلَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَهُ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَهُ، ثُمَّ يُبْعَثُ إِلَيْهِ الْمَلَكُ فَيُؤْذَنُ بِأَرْبَعِ كَلِمَاتٍ فَيَكْتُبُ: رِزْقَهُ وَأَجَلَهُ، وَعَمَلَهُ، وَشَقِىٌّ أَمْ سَعِيدٌ، ثُمَّ يَنْفُخُ فِيهِ الرُّوحَ، فَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الجَنَّةِ، حَتَّى لَا يَكُونُ بَيْنَهَا وَبَيْنَهُ إِلاَّ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُ النَّارَ، وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، حَتَّى مَا يَكُونُ بَيْنَهَا وَبَيْنَهُ إِلاَّ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الكِتَابُ، فَيَعْمَلُ عَمَلَ أَهْلِ الجَنَّةِ فَيَدْخُلُهَا» [انظر: ٣٢٠٨ - مسلم:٢٦٤٣ - فتح: ١٣/ ٤٤٠]\n\n٧٤٥٥ - حَدَّثَنَا خَلاَّدُ بْنُ يَحْيَى، حَدَّثَنَا عُمَرُ بْنُ ذَرٍّ، سَمِعْتُ أَبِي يُحَدِّثُ عَنْ سَعِيدِ ابْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ النَّبِيَّ - ﷺ - قَالَ: «يَا جِبْرِيلُ، مَا يَمْنَعُكَ أَنْ\nتَزُورَنَا أَكْثَرَ مِمَّا تَزُورُنَا؟». فَنَزَلَتْ: ﴿وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا﴾ [مريم: ٦٤] إِلَى آخِرِ الآيَةِ. قَالَ: هَذَا كَانَ الجَوَابَ لِمُحَمَّدٍ - ﷺ -. [انظر: ٣٢١٨ - فتح: ١٣/ ٤٤٠]\n\n٧٤٥٦ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ قَالَ: كُنْتُ أَمْشِي مَعَ رَسُولِ اللهِ - ﷺ - فِي حَرْثٍ بِالْمَدِينَةِ وَهْوَ مُتَّكِئٌ عَلَى عَسِيبٍ، فَمَرَّ بِقَوْمٍ مِنَ اليَهُودِ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ. وَقَالَ بَعْضُهُمْ:","vol":"33","page":363},{"text":"لَا تَسْأَلُوهُ عَنِ الرُّوحِ. فَسَأَلُوهُ، فَقَامَ مُتَوَكِّئًا عَلَى الْعَسِيبِ وَأَنَا خَلْفَهُ، فَظَنَنْتُ أَنَّهُ يُوحَى إِلَيْهِ فَقَالَ: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلاَّ قَلِيلًا (٨٥)﴾ [الإسراء: ٨٥] فَقَالَ بَعْضُهُمْ لِبَعْضٍ: قَدْ قُلْنَا لَكُمْ لَا تَسْأَلُوهُ [انظر: ١٢٥ - مسلم: ٢٧٩٤ - فتح: ١٣/ ٤٤٠]\n\n٧٤٥٧ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «تَكَفَّلَ اللهُ لِمَنْ جَاهَدَ فِي سَبِيلِهِ -لَا يُخْرِجُهُ إِلاَّ الجِهَادُ فِي سَبِيلِهِ وَتَصْدِيقُ كَلِمَاتِهِ- بِأَنْ يُدْخِلَهُ الجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَسْكَنِهِ الذِي خَرَجَ مِنْهُ مَعَ مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ» [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح: ١٣/ ٤٤١].\n\n٧٤٥٨ - حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي مُوسَى قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ - ﷺ - فَقَالَ: الرَّجُلُ يُقَاتِلُ حَمِيَّةً، وَيُقَاتِلُ شَجَاعَةً، وَيُقَاتِلُ رِيَاءً، فَأَيُّ ذَلِكَ فِي سَبِيلِ اللهِ؟ قَالَ: «مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ العُلْيَا فَهْوَ فِي سَبِيلِ اللهِ». [انظر:١٢٣ - مسلم: ١٩٠٤ - فتح: ١٣/ ٤٤١].\nذكر فيه (ستة) (^١) أحاديث:\nأحدها: حديث أبي هريرة - ﵁ - السالف (^٢): \"إِنَّ رَحْمَتِي سَبَقَت غَضَبِي\".\nثانيها: حديث ابن مسعود - ﵁ -: \"إِنَّ خَلْقَ أَحَدِكُمْ يجْمَعُ فِي بَطنِ أمِّهِ أَرْبَعِينَ يَوْمًا وَأَربَعِينَ ليْلَةً\".\nثالثها: حديث ابن عباس - ﵄ - أنه - ﵇ - قَالَ: \"يَا جِبْرِيلُ، مَا يمْنَعُكَ أَن تَزورَنَا أَكْثَرَ مِمَّا تَزُورُنَا؟ \". فَنَزَلَتْ: ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٧٤٢٢) باب: قوله تعالى: ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾","vol":"33","page":364},{"text":"رَبِّكَ﴾ [مريم: ٦٤]، الآيَةِ. قَالَ: (هذا كَانَ) (^١) الجَوَابَ لِمُحَمَّدٍ - ﷺ -.\nرابعها: حديث علقمة عن عبد الله - ﵁ - في سؤال اليهود عن الروح، وقد سلف.\nخامسها: حديث أبي هريرة - ﵁ -: \"تَكَفَّلَ اللهُ لِمَنْ جَاهَدَ في سَبِيلِهِ - لَا يُخْرِجُهُ إِلَّا الجِهَادُ في سَبِيلِهِ وَتَصْدِيقُ كلِمَاتِهِ- بِأَنْ يُدْخِلَهُ الَجنَّةَ، أَوْ يَرْجِعَهُ إِلَي مَسْكَنِهِ الذِي خَرَجَ مِنْهُ مَعَ مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ\".\nسادسها: حديث أبي موسي - ﵁ - قال: جَاءَ رَجُلٌ إِلَى رسول الله - ﷺ - فَقَالَ: الرَّجُلُ يُقَاتِلُ حَمِيَّةً، وَيُقَاتِلُ شَجَاعَةً، وَيُقَاتِلُ رِيَاءً، فَأَيُّ ذَلِكَ فِي سَبِيلِ اللهِ؟ قَالَ: \"مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ العُلْيَا فَهْوَ فِي سَبِيلِ اللهِ\".\nالشرح:\nالكلمة السابقة هي كلمة الله بالقضاء المتقدم منه قبل أن يخلق خلقه في أم الكتاب الذي جري به العلم للمرسلين أنهم لهم المنصورون في الدنيا والآخرة، كما نبه عليه المهلب، وقد سلف في كتاب القدر ما يتضمن هذا الباب منه.\nومعنا هذا الباب: (إثبات) (^٢) الله تعالى متكلمًا، وذا كلام خلافًا لمن يقول من المعتزلة: (أنه) (^٣) تعالى غير متكلم فيما مضى، وكذلك هو فيما بقي، وهذا كفر قد نص الله تعالى على إبطاله بقوله: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (١٧١)﴾ [الصافات: ١٧١] في آيات أخر.\nوقد نص الشارع على بيان هذا المعنى في أحاديث هذا الباب\n_________\n(^١) في الأصل: كان هذا.\n(^٢) من (ص ١).\n(^٣) كذا في الأصل وفي (ص ١) الله.","vol":"33","page":365},{"text":"فقال: \"كتب عنده فوق العرش\"، وقال: \"ثم يبعث الله إليه ملكًا فيؤذن بأربع كلمات يوحيها (الله) (^١) إلى الملك، فيكتبها في أم الكتاب\"، وقال: \"فيسبق عليه الكتاب\" بالقضاء المتقدم في سابق علمه، والكتاب يقتضي كلامًا مكتوبًا، ودل ذلك على أنه تعالى لم يزل عالمًا بما سيكون قبل كونه خلافًا لمن يقول أنه لا يعلم الأشياء قبل كونها، ووجه مشاكلة حديث ابن عباس - ﵄ - للترجمة هو أن الذي ينزل به جبريل هو كلام الله تعالى ووحيه.\nوكذلك قوله في حديث ابن مسعود: ﴿قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ يريد: أن الروح خلق من خلقه تعالى خلقه بقوله: كن، و(كن) كلامه الذي هو أمره الذي لم يزل ولا يزال.\nوقوله في حديث عبد الله - ﵁ -: ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ [الإسراء: ٨٥] (فيه) (^٢) دليل على أنه لا يبلغ حقيقة العلم بالمخلوقات فضلًا عن العلم بالخالق سبحانه، وأن من العلم ما يلزم التسليم فيه لله -﷾-، ويجب الإيمان بمشكله، وأن الراسخين في العلم لا يعلمون تأويل المتشابه كما يزعم المتكلمون، إذ قد علمنا الله تعالى أن السؤال عن الروح ابتغاء ما لم نؤته من العلم، مع أنه تعالى وصف قلوب المتبعين ما تشابه منه بالزيغ وابتغاء الفتنة، ووصف الراسخين في العلم بالإيمان به، وأن كله من عند ربهم مستعيذين من الزيغ الذي وسم الله تعالى به من اتبع تأويل المتشابه، داعين إلى الله لا يزيغ قلوبهم بابتغاء تأويله بعد إذ هداهم إلى الإيمان به.\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).","vol":"33","page":366},{"text":"أما قوله: (\"كتب عنده أن رحمتي سبقت غضبي\") فهو -والله أعلم- كتابه في أم الكتاب الذي قضى به وخطه القلم، فكان من رحمته تلك أن ابتدأ خلقه بالنعمة بإخراجهم من العدم إلى الوجود، وبسط لهم من رحمته في قلوب الأبوين على الأبناء من الصبر على تربيتهم ومباشرة أقدارهم ما إذا دبر مدبر أيقن أن ذلك من رحمته تعالى، ومن رحمته السابقة أنه يرزق الكفار وينعمهم ويدفع عنهم الآلام، ثم ربما أدخلهم الإسلام رحمة منه لهم، وقد بلغوا من التمرد عليه والخلع لربوبيته غايات تغضبه، فتغلب رحمته ويدخلهم جنته، ومن لم يتب عليه فقد رحمه مدة عمره بتراخي عقوبته عنه (^١)، وقد كان له أن لا يمهله بالعقوبة ساعة كفره به ومعصيته له، لكنه أمهله رحمةً له، ومع ذاك أن رحمة الله السابقة أكثر من أن يحيط بها الوصف.\nفصل:\nقوله: (\"لما قضى الله الخلق\") أي: خلقهم وكل (صنعة) (^٢) محكمة متقنة فهي قضاء، قاله أبو عمرو، ومنه ﴿إِذَا قَضَى أَمْرًا﴾ [آل عمران: ٤٧].\nوقوله: (\"فوق عرشه\") قال بعض العلماء: فوق بمعنى: دون استعظامًا أن يكون شيء من المخلوقات فوق العرش، واحتج بقوله: ﴿بَعُوضَةً فَمَا فَوْقَهَا﴾ [البقرة: ٢٦]. أي: فما دونها، وذكر غيره في فوقها قولين:\nأحدهما: فما فوقها في الصغر؛ لأنه المراد من الكلام.\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١) وفي الأصل: صفة.","vol":"33","page":367},{"text":"والثاني: أنها زائدة كقوله تعالى: ﴿فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ﴾ [الأنفال: ١٢] أي: الأعناق فما فوق، وقد سلف ذلك أيضًا.\nفصل:\nقوله في حديث ابن مسعود - ﵁ -: (\"إن خلق أحدكم يجمع\") الخلق هنا: بمعنى المخلوق، واختلف في الوقت الذي يعرج به الملك، ففي الكتاب بعد مائة وعشرين (يومًا) (^١)، وقيل: بعد أربعين ليلة، وقيل: إذا عرج الملك بالنطفة بعد آخر أربعين ليلة تلقي من يده إلى الأرض التي يصير إليها إذا مات ثم يأخذها الملك فيعرج بها.\nفصل:\nقوله: (\"فيؤذن بأربع كلمات\") أي: يُعلَم فيكتب الكلمات الأربع (^٢) المذكورة، قال الداودي: فقد أخبر أنه يكتب عمله الذي يجازي به عليه، قال: وفي هذا دليل أن الأمر على خلاف من قال: إن الله سبحانه لم يزل متكلمًا بجميع كلامه، فهل يقول الأربع كلمات قبل أن يرجع إليه بما في الرحم؛ ويرد قول من قال: إنه سبحانه لو شاء لعذب الخلق، وليس من صفة الحلم أن يتبدل علمه، قد علم في (الأول) (^٣) من يرحم ومن يعذب.\nوهذا من الداودي خلاف ما قاله أهل السنة؛ لأنهم يقولون: إنه تعالى لم يزل متكلمًا بجميع كلامه، وإنه لو شاء عذب الناس جميعًا، واتفق أهل الحق أن كلامه تعالى كلام لنفسه، واختلف هل هو أمر لنفسه ونهي لنفسه، وهو تعالى في الأزل آمرٌ وناهٍ.\n_________\n(^١) وردت هذِه الكلمة في الأصل وفوقها: (لا. إلى).\n(^٢) من (ص ١).\n(^٣) في (ص ١): الأزل.","vol":"33","page":368},{"text":"وقال القاضي وغيره: إنه أمر ونهي للإفهام، وأن الكلام واحد والأمر منه هو النهي وهو الخبر وإنما يسمعه السامع، فإذا خلق الله له الفهم بأنه أمر كان أمرًا، وإذا أفهمه النهي كان (كلامه) (^١) نهيًا، فعلى هذا لا يكون (آمرًا ولا ناهيًا) (^٢) في الأزل (^٣).\nفصل:\nقال الداودي: وقوله: (\"ثم ينفخ فيه الروح\") فإنما ذلك؛ بأن يقول الله له: كن، فيكون قال: وهذا يؤيد ما قلناه؛ لأن النفخ بكلامه، والكلام الذي نفخ فيه لو وقف لم يكن قبله ولا يكون بعده.\nوقوله: (\"إن أحدكم ليعمل بعمل أهل الجنة\") الحديث، ذكر عن عمر بن عبد العزيز أنه أنكر هذا، قال: كيف يصح أن يعمل العبد عمره طائعًا ثم لا يدخل الجنة، كذا حكاه عنه ابن التين، وهو عجيب منه إن صح.\nفصل:\nالمراد بـ ﴿مَا بَيْنَ أَيْدِينَا﴾ في الآية في حديث ابن عباس - ﵄ - أمر الآخرة وبـ ﴿وَمَا خَلْفَنَا﴾ أمر الدنيا ﴿وَمَا بَيْنَ ذَلِكَ﴾ البرزخ بين الدنيا والآخرة، قاله سعيد بن جبير.\nوقوله: ﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾، قيل: لم ينسك وإن تأخر عنك الوحي، وقيل: هو عالم بكل شيء حافظ له لم ينسه ولا شيئًا منه.\n_________\n(^١) من (ص ١) وفي الأصل (الكلام).\n(^٢) في (ص ١): أمرًا ولا نهيًا.\n(^٣) هذا قول الأشاعرة في صفة الكلام، وسبق الكلام على هذِه المسألة في أول شرح كتاب التوحيد فراجعه.","vol":"33","page":369},{"text":"فصل:\n(قوله) (^١) في حديث ابن مسعود - ﵁ -: (كنت أمشي مع رسول الله - ﷺ - في حرث). أي: زرع، قاله الجوهري (^٢).\nوقال الداودي: يعني خارج المدينة. قال: والعسيب: هو القضيب. والمخصرة: هو القضيب وربما كان من جريد، قال: (واشتقاق القضيب) (^٣) لما يجد من ثقل الوحي، وقد سلف ذلك مع الكلام على الروح.\nوقوله: ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ [الإسراء: ٨٥]، إن قلت: كيف قيل لليهود ذلك، وقد أوتوا التوراة؟\nوجوابه: أن قليلًا وكثيرًا إنما يعرفان بالإضافة إلى غيرهما، فإذا أضيفت التوراة إلى علم الله تعالى كانت قليلًا من كثير، ألا ترى قوله: ﴿قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي﴾ الآية [الكهف: ١٠٩].\nوقوله: \"فظننت أنه يوحى إليه\"، قال الداودي: قد أيقنت، (قال:) (^٤) والظن يكون يقينًا وشكًّا وهو من الأضداد، ويدل على صحة هذا التأويل أن في الحديث الذي بعد هذا في باب ﴿إِنَّمَا قَوْلُنَا لِشَيْءٍ﴾: فعلمت (أنه) (^٥) يوحى إليه، ويصح أن يكون (هذا) (^٦) الظن على بابه، ويكون ظن ذلك، ثم تحققه وهو أظهر؛ لأن في الحديث الآخر: فحسبت أنه يوحى إليه.\n_________\n(^١) من (ص ١).\n(^٢) \"الصحاح\" ١/ ٢٧٩.\n(^٣) كذا العبارة بالأصول، ولعل الصواب: واتكاؤه على القضيب.\n(^٤) من (ص ١).\n(^٥) في (ص ١): إنما.\n(^٦) من (ص ١).","vol":"33","page":370},{"text":"فصل:\nقوله: (\"تكفل الله لمن جاهد في سبيله\") أضاف الكفالة إليه تعالى؛ لأنه أوفى كفيل في سبيل التعظيم (للجهاد) (^١) والتصحيح لثواب من جاهد في سبيله، وقال: \"لا يخرجه إلا الجهاد في سبيله\" يريد إخلاص ذلك لله تعالى لا يشوبه طلب الغنيمة، ولا التعصب للأهل والعشير غير أن تكون كلمة الله هي العليا، وإذا كانت بنية الجهاد فلا ينتقص من أجره، ولا ينتقض عهده بما نال بعد من غنيمة، وإنما يكره أن تكون نيته وسبب خروجه للغنيمة.\nوقوله: (\"وتصديق كلماته\") قيل: (يريد) (^٢) به الأمر بالقتال في سبيل الله، وما وعد عليه الثواب، ويحتمل أن يريد به الشهادتين، وأن تصديقه بها يثبت في نفسه عداوة من كذبهما والحرص على قتله.\nوقوله: \"بأن يدخله الجنة\" (يريد إن أصيب بموت أو قتل لأن في اللفظ ما يختص بالقتل دون غيره، ويحتمل أن يريد: يدخله الجنة) (^٣) بإثر قتله، ويكون هنا خصوصًا للشهداء كما خصوا بأنهم يرزقون، ويحتمل أن يريد أن يدخلها بعد البعث في الآخرة، وتكون فائدة تخصيصه أن ذلك يكون كفارة لجميع خطاياه وإن كثرت إلا ما خصه الدليل فإنه لا (موازنة) (^٤) بين ما اكتسب من الخطايا وبين ثواب جهاده إذ لم يرجع.\n_________\n(^١) في (ص ١): من الجهاد وفوقها في الأصل: إلى.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) في (ص ١): (موازنة).","vol":"33","page":371},{"text":"ويؤيد هذا التأويل حديث أبي قتادة - ﵁ -: أرأيت إن قتلت صابرًا محتسبًا مقبلًا غير مدبرٍ أيكفر الله عني خطاياي؟ فقال - ﵇ -: \"نعم\" ثم قال بعد أن رد عليه: \"إلا الدين، كذلك قال لي جبريل\" (^١).\nوقوله: \"مع ما نال من أجر أو غنيمة\" يريد: مع الذي نال منها، إن أصاب غنيمة فله أجر وغنيمة، وإن لم يصبها أوجر على كل حال، فتكون (أو) بمعنى الواو كما في قول جرير:\nنال الخلافة أو كانت له قدرًا … كما أتى ربَّه موسى على قدر\nوفي الحديث: \"ما من غازية تغزو في سبيل الله فيصيبون غنيمة إلا تعجلوا ثلثي أجرهم من الآخرة ويبقي لهم الثلث، فإن لم يصيبوا غنيمة تم لهم أجرهم\" (^٢)، وطعن في هذا الحديث بعضهم فقال: رواه أبو هانئ حميد بن هانئ وليس بمشهور، ولو ثبت لكان معناه: أن يصيبوا غنيمة على غير وجهها أو يكونوا خرجوا قاصدين لها مع إرادة الجهاد، ولا يصح حمله على عمومه؛ لأن أهل بدر أفضل الغزاة وقد غنموا.\nوروي أن جبريل قال لرسول الله - ﷺ -: \"ما تعدون أهل بدر فيكم؟ \" قال.\"من أفضل المسلمين -أو كلمة نحوها- قال: وكذلك من شهد\n_________\n(^١) رواه مسلم (١٨٨٥) كتاب: الإمارة، باب: من قتل في سبيل الله كفرت خطاياه إلا الدين.\n(^٢) رواه مسلم (١٩٠٦) كتاب: الإمارة، باب: بيان قدر ثواب من غزا، وأبو داود (٢٤٩٧) كتاب: الجهاد، باب: في السرية تخفق، والنسائي ٦/ ١٧ - ١٨ كتاب: الجهاد: باب: ثواب السرية التي تخفق، وابن ماجه (٢٧٨٥) كتاب: الجهاد، باب: النية في القتال، وأبو عوانة في \"مسنده\" ٤/ ٤٩٠ (٧٤٤٤) باب: بيان صفة الجهاد، جميعًا من حديث عبد الله بن عمرو.","vol":"33","page":372},{"text":"بدرًا من الملائكة\"، فقال - ﵇ -: نعم، وما يدريك لعل الله اطلع على أهل بدر فقال: اعملوا ما شئتم فقد غفرت لكم\" (^١).\n_________\n(^١) سبق برقم (٣٩٩٢) كتاب: المغازي، باب: شهود الملائكة بدرًا، من حديث رافع بن خديج، دون قوله - ﷺ - \"نعم وما يدريك لعل الله .. \"، فهو حديث آخر تقدم برقم (٣٠٠٧) كتاب: الجهاد، باب: الجاسوس. من حديث علي بن أبي طالب.","vol":"33","page":373},{"text":"<span data-type='title' id=toc-4351>٢٩ - باب قَوْلِ اللهِ -﷿-: ﴿إِنَّمَا أمرنا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ﴾ الآية </span>(^١)\n٧٤٥٩ - حَدَّثَنَا شِهَابُ بْنُ عَبَّادٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ حُمَيْدٍ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنِ المُغِيرَةِ بْنِ شُعْبَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَزَالُ مِنْ أُمَّتِي قَوْمٌ ظَاهِرِينَ عَلَى النَّاسِ، حَتَّى يَأْتِيَهُمْ أَمْرُ اللهِ». [انظر: ٣٦٤٠ - مسلم: ١٩٢١ - فتح: ١٣/ ٤٤٢]\n\n٧٤٦٠ - حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا الوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا ابْنُ جَابِرٍ، حَدَّثَنِي عُمَيْرُ بْنُ هَانِئٍ أَنَّهُ سَمِعَ مُعَاوِيَةَ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «لَا يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللهِ، مَا يَضُرُّهُمْ مَنْ كَذَّبَهُمْ، وَلَا مَنْ خَالَفَهُمْ، حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ عَلَى ذَلِكَ». فَقَالَ مَالِكُ بْنُ يُخَامِرَ: سَمِعْتُ مُعَاذًا يَقُولُ: \"وَهُمْ بِالشَّأْمِ\". فَقَالَ مُعَاوِيَةُ: هَذَا مَالِكٌ يَزْعُمُ أَنَّهُ سَمِعَ مُعَاذًا يَقُولُ: \"وَهُمْ بِالشَّأْمِ\". [انظر: ٧١ - مسلم: ١٠٣٧ - فتح: ١٣/ ٤٤٢]\n\n٧٤٦١ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي حُسَيْنٍ، حَدَّثَنَا نَافِعُ بْنُ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: وَقَفَ النَّبِيُّ - ﷺ - عَلَى مُسَيْلِمَةَ فِي أَصْحَابِهِ فَقَالَ: «لَوْ سَأَلْتَنِي هَذِهِ القِطْعَةَ مَا أَعْطَيْتُكَهَا، وَلَنْ تَعْدُوَ أَمْرَ اللهِ فِيكَ، وَلَئِنْ أَدْبَرْتَ لَيَعْقِرَنَّكَ اللهُ» [انظر: ٣٦٢٠ - مسلم: ٢٢٧٣ - فتح: ١٣/ ٤٤٢]\n\n٧٤٦٢ - حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، عَنْ عَبْدِ الْوَاحِدِ، عَنِ الأَعْمَشِ، عَنْ\n_________\n(^١) كذا بالأصول، والصواب ﴿إِنَّمَا قَوْلُنَا﴾ كما سيشير المصنف بعدُ. قال الحافظ ابن حجر في \"الفتح\" ١٣/ ٤٤٣: زاد غير أبي ذر \"أن نقول له كن فيكون\" ونقص ﴿إِذَا أَرَدْنَاهُ﴾ من رواية أبي زيد المروزي قال عياض: كذا وقع لجميع الرواة عن الفربري من طريق أبي ذر والأصيلي والقابسي وغيرهم، وكذا وقع في رواية النسفي، وصواب التلاوة ﴿إِنَّمَا قَوْلُنَا﴾ وكأنه أراد أن يترجم بالآية الأخرى ﴿وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ﴾، وسبق القلم إلى هذِه. اهـ.","vol":"33","page":374},{"text":"إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنِ ابْنِ مَسْعُودٍ قَالَ: بَيْنَا أَنَا أَمْشِي مَعَ النَّبِيِّ - ﷺ - فِي بَعْضِ حَرْثِ الْمَدِينَةِ وَهْوَ يَتَوَكَّأُ عَلَى عَسِيبٍ مَعَهُ، فَمَرَرْنَا عَلَى نَفَرٍ مِنَ اليَهُودِ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: سَلُوهُ عَنِ الرُّوحِ. فَقَالَ بَعْضُهُمْ: لَا تَسْأَلُوهُ أَنْ يَجِيءَ فِيهِ بِشَيْءٍ تَكْرَهُونَهُ فَقَالَ بَعْضُهُمْ: لَنَسْأَلَنَّهُ. فَقَامَ إِلَيْهِ رَجُلٌ مِنْهُمْ فَقَالَ: يَا أَبَا الْقَاسِمِ مَا الرُّوحُ؟ فَسَكَتَ عَنْهُ النَّبِيُّ - ﷺ -، فَعَلِمْتُ أَنَّهُ يُوحَى إِلَيْهِ، فَقَالَ: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتُوا مِنَ الْعِلْمِ إِلاَّ قَلِيلًا﴾. قَالَ الأَعْمَشُ هَكَذَا فِي قِرِاءَتِنَا. [انظر: ١٢٥ - مسلم: ٢٧٩٤ - فتح: ١٣/ ٤٤٢]\nكذا هو في الأصول (^١) وفي كتاب ابن بطال (^٢) وغيره، والتلاوة ﴿إِنَّمَا قَوْلُنَا لِشَيْءٍ﴾ بدل (أمرنا) وفي ﴿يس (١)﴾: ﴿إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (٨٢)﴾ [يس: ٨٢] ومعنى الآية: إنما قولنا لشيء إذا أردناه أن نخرجه من العدم إلى الوجود. أي: نكونه، فخوطبوا على ما يعرفون من أنه إنما يكون الشيء عندهم بقول وتكوين، وقيل: معناه: من أجله، وقيل: لما كان عند الله معلومًا أنه سيكون كان بمنزلة الموجود، قال سيبويه: أي: فهو يكون، وقال الأخفش: هو معطوف على (نقول) أي: إنما نقول له: كن، فيكون.\nثم ساق في الباب حديث المغيرة - ﵁ -: \"لَا يَزَالُ مِنْ أُمَّتِي قَوْم ظَاهِرِينَ عَلَى النَّاسِ، حتى يَأتِيَهُمْ أَمْرُ اللهِ\".\n_________\n(^١) جاء في هامش الأصل: وفي بعض أصولنا الدمشقية في الأصل: قولنا، وفي الهامش: أمرنا، وعليها علامة نسخة [قلت: قال الحافظ في \"الفتح\" ١٣/ ٤٤١: وقع في نسخة معتمدة من رواية أبي ذر ﴿إِنَّمَا قَوْلُنَا﴾ على وفق التلاوة وعليها شرح ابن التين، فإن لم يكن من إصلاح من تأخر عنه، ولولا فالقول ما قاله عياض].\n(^٢) انظر: \"شرح ابن بطال\"١٠/ ٤٧٦.","vol":"33","page":375},{"text":"وحديث معاوية - ﵁ -: \"لَا يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللهِ (لا يضرهم من كذبهم (ولا من خذلهم) (^١) ولا من خالفهم) (^٢)، وَهُمْ عَلَى ذَلِكَ\".\nوفي إسناده ابن جابر: وهو عبد الرحمن بن يزيد بن جابر الأزدي الشامي، مات سنة ثلاث وخمسين ومائة، اتفقا عليه (^٣)، فَقَالَ مَالِكُ بْنُ يُخَامِرَ: سَمِعْتُ مُعَاذًا يَقُولُ: وَهُمْ بِالشَّامِ. فَقَالَ مُعَاوِية - ﵁ -: هذا مَالِكُ بن يخامر يَزْعُمُ أَنَّهُ سَمِعَ مُعَاذًا يَقُولُ: \"وَهم بِالشَّامِ\".\nوحديث ابن عباس - ﵄ - في ذكر مسيلمة: \"لَوْ سَألتَنِي هذِه القِطْعَةَ مَا أَعْطَيْتُكَهَا\".\nوحديث (ابن مسعود - ﵁ -) (^٤) في سؤال اليهود عن الروح، وقد سلف غير مرة، وفي آخره: (وَمَا أُوتُوا مِنَ العِلْمِ إِلَّا قَلِيلًا). قَالَ الأَعْمَشُ: هَكَذَا فِي قِراءتنا.\nوغرضه في هذا الباب: الرد على المعتزلة في قولهم: إن أمر الله تعالى الذي هو كلامه مخلوق، فأراد أن يعرفك أن الأمر هو قوله للشيء إذا أراده: (كن) فيكون بأمره، وأن أمره وقوله في معنى واحد، وذلك غير مخلوق، وأنه سبحانه يقول: (كن) على الحقيقة\n_________\n(^١) كذا في (ص ١).\n(^٢) من (ص ١).\n(^٣) هو أبو عتبة السلمي الدمشقي الداراني، أخو يزيد بن يزيد بن جابر، ووالد عبد الله بن عبد الرحمن بن يزيد بن جابر، وثقه يحيى بن معين والعجلي وابن سعد والنسائي.\nوانظر ترجمته في: \"الطبقات الكبري\" ٧/ ٤٤٦، \"التاريخ الكبير\" ٥/ ٣٦٥ (١١٥٥)، \"الجرح والتعديل\" ٥/ ٢٩٩ - ٣٠٠ (١٤٢١)، \"تهذيب الكمال\" ١٨/ ٥ (٣٩٩٢)، \"تذكرة الحفاظ\"١/ ١٨٣ (١٧٨).\n(^٤) وقع بالأصول: (ابن عباس - ﵄ -) خطأ، ولعله سبق قلم. والله أعلم.","vol":"33","page":376},{"text":"وأن الأمر غير الخلق؛ لقوله تعالى: ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾ [الأعراف: ٥٤] ففصل بينهما بالواو، وهو قول جميع أهل السنة.\nوزعمت المعتزلة أن وصفه تعالى نفسه بالأمر وبالقول في هذِه الآية مجاز واتساع على نحو ما تقول العرب: (مال الحائط فمال) (^١) وامتلأ الحوض وقال: قطني، وقولهم فاسد؛ لأنه عدول عن ظاهر الآية وحملها على غير حقيقتها، وإنما وجب حمل الآية على ظاهرها وحقيقتها إثبات كونه تعالى حيًا، والحي لا يستحيل أن يكون متكلمًا.\nفصل:\nقوله: (\"على الناس\")، وفي رواية أخرى \"على الحق\" (^٢) وهما واحد، وقد قال البخاري فيما مضى أنهم أهل العلم، ومثله الحديث: \"يحمل هذا العلم من كل خلف عدوله\" (^٣) وقال هنا في رواية معاوية: \"أمة قائمة\"، وقال مرة: \"قوم\"، وقال أخرى: \"طائفة من أمتي\" (^٤) وهم واحد.\nومعنى: \"يأتيهم أمر الله\" يعني: الساعة.\nفصل:\nووقوفه - ﵇ - على مسيلمة يبلغه ما أرسل به، وكان مسيلمة تزوج بالمدينة وأتي بطائفة كبيرة من قومه، وأوفى النبي - ﷺ -، لم يتمكن\n_________\n(^١) كذا من (ص ١) وفي الأصل (فمال الحائط).\n(^٢) رواه مسلم (١٩٢٠) كتاب: الإمارة، باب: قوله - ﷺ -: \"لا تزال طائفة من أمتي ظاهرين الحق على لا يضرهم من خالفهم\" من حديث ثوبان.\n(^٣) سبق تخريجه.\n(^٤) رواه البخاري (٧٣١١) كتاب: الاعتصام، باب: قول النبي - ﷺ -: \"لا تزال طائفة من أمتي ظاهرين\".","vol":"33","page":377},{"text":"(له) (^١) في الوقت إلا القول، فبلغ حسب طاقته، وقد يحتمل أن له مدة سيبلغها.\nوقوله: (\"ولن تعدُ أمر الله فيك\") كذا وقع في الأصول، وهي لغة شاذة في الجزم بلن.\nومعنى: \"لن تعدوَ أمر الله فيك\". أي ما قد أمر به فيك من الشقاء أو السعادة.\nوقوله: \"لئن أدبرت (ليعقرنك) (^٢) الله\" يحتمل أن يكون الشارع حينئذٍ لم يعلم أنه يتمادى على أمره، ويحتمل أن يكون علم إلا أن الشارع (لتقوم) (^٣) له الحجة، قال تعالى: ﴿لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ﴾ [الأحزاب: ٦٠] وقد علم من ينتهي ومن لا ينتهي.\nفصل:\nوقوله: ﴿قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ [الإسراء: ٨٥] أي: من أمره المتقدم بما سبق في علمه من القضاء المحتوم الذي أمر به الملك أن يكتب في بطن أمه قبل نفخ الروح فيه.\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): (ليعذبنك).\n(^٣) كذا في الأصول. ولعل الصحيح (لم تقم).","vol":"33","page":378},{"text":"<span data-type='title' id=toc-4352>٣٠ - باب قَوْلِ اللهِ -﷿-: ﴿قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي﴾ الآية </span>وقوله: ﴿ولَوْ أَنَّ مَا فِي الأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ﴾ الآية. [لقمان: ٢٧]، وقوله ﴿إِنَّ رَبَّكُمُ اللهُ الذِي خَلَقَ السَّمَوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ الآية. [الأعراف: ٥٤].\n٧٤٦٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «تَكَفَّلَ اللهُ لِمَنْ جَاهَدَ فِي سَبِيلِهِ -لَا يُخْرِجُهُ مِنْ بَيْتِهِ إِلاَّ الْجِهَادُ فِي سَبِيلِهِ، وَتَصْدِيقُ كَلِمَتِهِ- أَنْ يُدْخِلَهُ الجَنَّةَ، أَوْ يَرُدَّهُ إِلَى مَسْكَنِهِ بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ». [انظر: ٣٦ - مسلم: ١٨٧٦ - فتح: ١٣/ ٤٤٤]\nثم ساق حديث أبي هريرة - ﵁ - السالف في باب: ﴿ولقد سبقت كلمتنا﴾: \"تَكَفَّلَ اللهُ لِمَنْ جَاهَدَ في سَبِيلِهِ .. \". الحديث\nقال مجاهد: ﴿قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا﴾ للقلم يستمد منه للكتاب ﴿لِكَلِمَاتِ رَبِّي﴾ أي: لعلم ربي (^١)، وقال قتادة: لنفد ماء البحر قبل أن ينفد كلام الله وحكمه (^٢).\nوقوله: ﴿وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا﴾ [الكهف: ١٠٩] يعني: مدادًا، وقيل: هو من نحو قوله: نحن مدد له، وقرأ ابن عباس - ﵄ -: ﴿مَدَدًا﴾.\n_________\n(^١) رواه الطبري في \"تفسيره\" ٨/ ٢٩٩ (٢٣٤٢١ - ٢٣٤٢٢)، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٤٥٨ لابن المنذر وابن أبي حاتم.\n(^٢) رواه الطبري ٨/ ٢٩٩ (٢٣٤٢٣)، وعزاه السيوطي في \"الدر المنثور\" ٤/ ٤٥٨ لابن أبي حاتم.","vol":"33","page":379},{"text":"وربما قال: كلمات على سبيل التعظيم، وإنما هو في الحقيقة كلام واحد (^١).\nوالآية الثالثة قوله: ﴿فِي سِتَّةِ أَيَّامٍ﴾ خلق الأرض في يومين الأحد والإثنين، وخلق السماوات في يومين، وأوحي في كل سماء أمرها في ذينك اليومين، ودحا الأرض بعد ذلك في يومين، فانقضى الخلق يوم الجمعة.\nوقوله: ﴿يُغْشِي اللَّيْلَ النَّهَارَ﴾ [الأعراف: ٥٤] أي: ويغشي النهار الليل ثم حذف؛ لعلمِ السامع، أي: يدخل هذا في هذا وهذا في هذا.\nوقوله: ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾ [الأعراف: ٥٤] ففرق بينهما، فدل أن كلامه غير مخلوق، وهو قوله: كن، وقيل: هو مثل قوله تعالى: ﴿فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (٦٨)﴾ [الرحمن: ٦٨]، وهذا ليس مذهب أهل السنة وهو قول المعتزلة.\nوقيل المعنى: وتصريف الأمر ثم حذف، وقال النقاش: الخلق كل مخلوق، والأمر قضاؤه في الخلق الذي في اللوح المحفوظ، وقيل: الخلق والأمر الآخرة، ومعناه لله تعالى الدنيا والآخرة.\nومعني هذا الباب: الكلام لله تعالى صفة لذاته، وأنه لم يزل متكلمًا، ولا يزال، كمعنى الباب الذي قبله، وإن كان قد وصف الله تعالى كلامه بأنه كلمات فإنه شيء واحد لا يتجزأ ولا ينقسم، ولذلك يعبر عنه بعبارات مختلفة تارة عربية وتارة سريانية، وبجميع الألسنة\n_________\n(^١) هذا الكلام هو ما استقرت عليه الأشعرية أن كلام الله كلام واحدٌ وليس بصواب، وإنما اعتقاد أهل السنة والجماعة في ذلك أن هذِه المقالة لابد من تفصيلها كالتالي: أن كلام الله تعالى قديم النوع حادث الآحاد؛ لايزال متكلمًا، بما شاء، متى شاء. انظر: \"شرح لمعة الاعتقاد\" لابن عثيمين ص ٤٠.","vol":"33","page":380},{"text":"التي أنزلها الله تعالى على أنبيائه جعلها عبارة عن كلامه القديم الذي لايشبه كلام المخلوقين، ولو كانت كلماته مخلوقة؛ لنفدت كما ينفد (البحر) (^١) والأشجار وجميع المحدثات. فكما لا يحاط بوصفه تعالى كذلك لا يحاط بكلماته وجميع صفاته (^٢).\n_________\n(^١) في (ص ١): البحار.\n(^٢) مذهب أهل السنة والجماعة أن الله -﷾- يتكلم بكلام حقيقي متى شاء بما شاء، كيف شاء، بحرف وصوت مسموع، لا يشبه أصوات المخلوقين.\nانظر \"التوحيد\" لابن خزيمة ١/ ٣٤٩، \"مجموع الفتاوى\" ٦/ ١٥٣، \"شرح الطحاوية\" لابن أبي العز ص ١٣٧، \"شرح العقيدة الواسطية\" لابن عثيمين ١/ ٣٧٩.","vol":"33","page":381},{"text":"<span data-type='title' id=toc-4353>٣١ - باب فِي المَشِيئَةِ وَالإِرَادَةِ</span>\nوَقَوْلِه تعالى: ﴿تُؤْتِى الْمُلْكَ مَنْ تَشَاءُ﴾ [آل عمران: ٢٦]. وقوله: ﴿وَمَا تَشَاءُونَ إِلاَّ أَنْ يَشَاءَ اللهُ﴾ [التكوير: ٢٩]، وقوله: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلاَّ أَنْ يَشَاءَ اللهُ﴾ [الكهف: ٢٣ - ٢٤]. ﴿إَنَكَ لا تهَدِى مَنْ أَحْبَبْتَ وَلَكِنَّ اللهَ يَهْدِي مَنْ يَشَاءُ﴾. [القصص: ٥٦] قَالَ سَعِيدُ بْنُ المُسَيَّبِ، عَنْ أَبِيهِ: نَزَلَتْ فِي أَبِي طَالِبٍ.\n﴿يُرِيدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْر﴾ [البقرة: ١٨٥].\n\n٧٤٦٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِذَا دَعَوْتُمُ اللهَ فَاعْزِمُوا فِي الدُّعَاءِ، وَلَا يَقُولَنَّ أَحَدُكُمْ: إِنْ شِئْتَ فَأَعْطِنِي، فَإِنَّ اللهَ لَا مُسْتَكْرِهَ لَهُ». [انظر: ٦٣٣٨ - مسلم: ٢٦٧٨ - فتح: ١٣/ ٤٤٥].\n\n٧٤٦٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ.\nوَحَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي أَخِي عَبْدُ الحَمِيدِ عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ - ﵉ - أَخْبَرَهُ، أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَخْبَرَهُ أَنَّ رَسُولَ اللهِ - ﷺ - طَرَقَهُ وَفَاطِمَةَ بِنْتَ رَسُولِ اللهِ - ﷺ - لَيْلَةً فَقَالَ لَهُمْ «أَلَا تُصَلُّونَ؟». قَالَ عَلِيٌّ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّمَا أَنْفُسُنَا بِيَدِ اللهِ، فَإِذَا شَاءَ أَنْ يَبْعَثَنَا بَعَثَنَا، فَانْصَرَفَ رَسُولُ اللهِ - ﷺ - حِينَ قُلْتُ ذَلِكَ، وَلَمْ يَرْجِعْ إِلَيَّ شَيْئًا، ثُمَّ سَمِعْتُهُ وَهْوَ مُدْبِرٌ يَضْرِبُ فَخِذَهُ وَيَقُولُ: «﴿وَكَانَ الإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾» [الكهف: ١٥٤]. [انظر:١١٢٧ - مسلم: ٧٧٥ - فتح: ١٣/ ٤٤٦].\n\n٧٤٦٦ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالُ بْنُ عَلِيٍّ عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «مَثَلُ المُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ، يَفِئُ وَرَقُهُ مِنْ حَيْثُ أَتَتْهَا الرِّيحُ تُكَفِّئُهَا، فَإِذَا سَكَنَتِ اعْتَدَلَتْ، وَكَذَلِكَ","vol":"33","page":382},{"text":"الْمُؤْمِنُ يُكَفَّأُ بِالْبَلَاءِ، وَمَثَلُ الكَافِرِ كَمَثَلِ الأَرْزَةِ صَمَّاءَ مُعْتَدِلَةً حَتَّى يَقْصِمَهَا اللهُ إِذَا شَاءَ». [انظر: ٥٦٤٤ - فتح: ١٣/ ٤٤٦].\n\n٧٤٦٧ - حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ - ﵄ - قَالَ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - وَهْوَ قَائِمٌ عَلَى المِنْبَرِ: «إِنَّمَا بَقَاؤُكُمْ فِيمَا سَلَفَ قَبْلَكُمْ مِنَ الأُمَمِ كَمَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى غُرُوبِ الشَّمْسِ، أُعْطِيَ أَهْلُ التَّوْرَاةِ التَّوْرَاةَ، فَعَمِلُوا بِهَا حَتَّى انْتَصَفَ النَّهَارُ، ثُمَّ عَجَزُوا، فَأُعْطُوا قِيرَاطًا قِيرَاطًا، ثُمَّ أُعْطِيَ أَهْلُ الإِنْجِيلِ الإِنْجِيلَ، فَعَمِلُوا بِهِ حَتَّى صَلَاةِ العَصْرِ، ثُمَّ عَجَزُوا، فَأُعْطُوا قِيرَاطًا قِيرَاطًا، ثُمَّ أُعْطِيتُمُ الْقُرْآنَ فَعَمِلْتُمْ بِهِ حَتَّى غُرُوبِ الشَّمْسِ، فَأُعْطِيتُمْ قِيرَاطَيْنِ قِيرَاطَيْنِ، قَالَ أَهْلُ التَّوْرَاةِ رَبَّنَا هَؤُلَاءِ أَقَلُّ عَمَلًا وَأَكْثَرُ أَجْرًا. قَالَ: هَلْ ظَلَمْتُكُمْ مِنْ أَجْرِكُمْ مِنْ شَيْءٍ؟ قَالُوا: لَا. فَقَالَ: فَذَلِكَ فَضْلِي أُوتِيهِ مَنْ أَشَاءُ». [انظر: ٥٥٧ - فتح: ١٣/ ٤٤٦].\n\n٧٤٦٨ - حَدَّثَنَا عَبْدُ اللهِ المُسْنَدِيُّ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي إِدْرِيسَ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ: بَاَيعَتُ رَسُولَ اللهِ - ﷺ - فِي رَهْطٍ، فَقَالَ: «أُبَايِعُكُمْ عَلَى أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ وَلَا تَعْصُونِي فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَأُخِذَ بِهِ فِي الدُّنْيَا فَهْوَ لَهُ كَفَّارَةٌ وَطَهُورٌ، وَمَنْ سَتَرَهُ اللهُ فَذَلِكَ إِلَى اللهِ، إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ غَفَرَ لَهُ». [انظر: ١٨ - مسلم: ١٧٠٩ - فتح: ١٣/ ٤٤٦].\n\n٧٤٦٩ - حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، حَدَّثَنَا، وُهَيْبٌ عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ: \"أَنَّ نَبِيَّ اللهِ سُلَيْمَانَ - ﵇ - كَانَ لَهُ سِتُّونَ امْرَأَةً فَقَالَ: لأَطُوفَنَّ اللَّيْلَةَ عَلَى نِسَائِي، فَلْتَحْمِلْنَ كُلُّ امْرَأَةٍ وَلْتَلِدْنَ فَارِسًا يُقَاتِلُ فِي سَبِيلِ اللهِ فَطَافَ عَلَى نِسَائِهِ، فَمَا وَلَدَتْ مِنْهُنَّ إِلاَّ امْرَأَةٌ وَلَدَتْ شِقَّ غُلَامٍ\". قَالَ نَبِيُّ اللهِ - ﷺ -: «لَوْ كَانَ سُلَيْمَانُ اسْتَثْنَى لَحَمَلَتْ كُلُّ امْرَأَةٍ مِنْهُنَّ، فَوَلَدَتْ فَارِسًا يُقَاتِلُ فِي سَبِيلِ اللهِ». [انظر:","vol":"33","page":383},{"text":"٢٨١٩ - مسلم: ١٦٥٤ - فتح: ١٣/ ٤٤٦].\n\n٧٤٧٠ - حَدَّثَنَا مُحَمَّدٌ، حَدَّثَنَا عَبْدُ الوَهَّابِ الثَّقَفِيُّ، حَدَّثَنَا خَالِدٌ الْحَذَّاءُ، عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - دَخَلَ عَلَى أَعْرَابِيِّ يَعُودُهُ فَقَالَ: «لَا\nبَأْسَ، عَلَيْكَ طَهُورٌ، إِنْ شَاءَ اللهُ». قَالَ: قَالَ الأَعْرَابِيُّ: طَهُورٌ بَلْ هِيَ حُمَّى تَفُورُ عَلَى شَيْخٍ كَبِيرٍ، تُزِيرُهُ الْقُبُورَ. قَالَ النَّبِيُّ - ﷺ -: «فَنَعَمْ إِذًا» [انظر: ٣٦١٦ - فتح: ١٣/ ٤٤٧].\n\n٧٤٧١ - حَدَّثَنَا ابْنُ سَلَامٍ، أَخْبَرَنَا هُشَيْمٌ، عَنْ حُصَيْنٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ حِينَ نَامُوا، عَنِ الصَّلَاةِ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ اللهَ قَبَضَ أَرْوَاحَكُمْ حِينَ شَاءَ وَرَدَّهَا حِينَ شَاءَ». فَقَضَوْا حَوَائِجَهُمْ وَتَوَضَّئُوا إِلَى أَنْ طَلَعَتِ الشَّمْسُ وَابْيَضَّتْ، فَقَامَ فَصَلَّى. [انظر: ٥٩٥ - مسلم:٦٨١ - فتح: ١٣/ ٤٤٧].\n\n٧٤٧٢ - حَدَّثَنَا يَحْيَى بْنُ قَزَعَةَ، حَدَّثَنَا إِبْرَاهِيمُ عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ وَالأَعْرَجِ. وَحَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي أَخِي عَنْ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَسَعِيدِ بْنِ المُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: اسْتَبَّ رَجُلٌ مِنَ المُسْلِمِينَ وَرَجُلٌ مِنَ اليَهُودِ، فَقَالَ الْمُسْلِمُ: وَالَّذِي اصْطَفَى مُحَمَّدًا عَلَى الْعَالَمِينَ. فِي قَسَمٍ يُقْسِمُ بِهِ، فَقَالَ اليَهُودِيُّ: وَالَّذِي اصْطَفَى مُوسَى عَلَى الْعَالَمِينَ. فَرَفَعَ المُسْلِمُ يَدَهُ عِنْدَ ذَلِكَ فَلَطَمَ اليَهُودِيَّ، فَذَهَبَ اليَهُودِيُّ إِلَى رَسُولِ اللهِ\n- ﷺ -، فَأَخْبَرَهُ بِالَّذِى كَانَ مِنْ أَمْرِهِ وَأَمْرِ المُسْلِمِ، فَقَالَ النَّبِيُّ - ﷺ -: «لَا تُخَيِّرُونِى عَلَى مُوسَى، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ، فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا مُوسَى بَاطِشٌ بِجَانِبِ العَرْشِ، فَلَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ فَأَفَاقَ قَبْلِي أَوْ كَانَ مِمَّنِ اسْتَثْنَى اللهُ». [مسلم: ٢٣٧٣ - فتح: ١٣/ ٤٤٧].\n\n٧٤٧٣ - حَدَّثَنَا إِسْحَاقُ بْنُ أَبِي عِيسَى، أَخْبَرَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «المَدِينَةُ يَأْتِيهَا الدَّجَّالُ فَيَجِدُ المَلَائِكَةَ يَحْرُسُونَهَا، فَلَا يَقْرَبُهَا الدَّجَّالُ وَلَا الطَّاعُونُ إِنْ شَاءَ اللهُ» [انظر: ٦٣٠٤ - مسلم: ١٩٩ - فتح: ١٣/ ٤٤٧].","vol":"33","page":384},{"text":"٧٤٧٤ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لِكُلِّ نَبِيٍّ دَعْوَةٌ، فَأُرِيدُ -إِنْ شَاءَ اللهُ- أَنْ أَخْتَبِيَ دَعْوَتِي شَفَاعَةً لأُمَّتِي يَوْمَ القِيَامَةِ». [انظر: ٦٣٠٤ - مسلم: ١٩٨، ١٩٩ - فتح: ١٣/ ٤٤٧].\n\n٧٤٧٥ - حَدَّثَنَا يَسَرَةُ بْنُ صَفْوَانَ بْنِ جَمِيلٍ اللَّخْمِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي عَلَى قَلِيبٍ فَنَزَعْتُ مَا شَاءَ اللهُ أَنْ أَنْزِعَ، ثُمَّ أَخَذَهَا ابْنُ أَبِي قُحَافَةَ فَنَزَعَ ذَنُوبًا أَوْ ذَنُوبَيْنِ وَفِي نَزْعِهِ ضَعْفٌ، وَاللهُ يَغْفِرُ لَهُ، ثُمَّ أَخَذَهَا عُمَرُ فَاسْتَحَالَتْ غَرْبًا، فَلَمْ أَرَ عَبْقَرِيًّا مِنَ النَّاسِ يَفْرِى فَرِيَّهُ، حَتَّى ضَرَبَ النَّاسُ حَوْلَهُ بِعَطَنٍ». [انظر: ٣٦٦٤ - مسلم: ٢٣٩٢ - فتح: ١٣/ ٤٤٧].\n\n٧٤٧٦ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدٍ عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: كَانَ النَّبِيُّ - ﷺ - إِذَا أَتَاهُ السَّائِلُ -وَرُبَّمَا قَالَ: جَاءَهُ السَّائِلُ- أَوْ صَاحِبُ الحَاجَةِ قَالَ: «اشْفَعُوا فَلْتُؤْجَرُوا، وَيَقْضِي اللهُ عَلَى لِسَانِ رَسُولِهِ مَا شَاءَ». [انظر: ١٤٣٢ - مسلم: ٢٦٢٧ - فتح: ١٣/ ٤٤٨].\n\n٧٤٧٧ - حَدَّثَنَا يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ هَمَّامٍ، سَمِعَ أَبَا هُرَيْرَةَ عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا يَقُلْ أَحَدُكُمُ: اللَّهُمَّ اغْفِرْ لِي إِنْ شِئْتَ، ارْحَمْنِي إِنْ شِئْتَ، ارْزُقْنِي إِنْ شِئْتَ، وَلْيَعْزِمْ مَسْأَلَتَهُ، إِنَّهُ يَفْعَلُ مَا يَشَاءُ، لَا مُكْرِهَ لَهُ». [انظر: ٦٣٣٩ - مسلم: ٢٦٧٩ - فتح: ١٣/ ٤٤٨].\n\n٧٤٧٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو حَفْصٍ عَمْرٌو، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - أَنَّهُ تَمَارَى هُوَ وَالْحُرُّ بْنُ قَيْسِ بْنِ حِصْنٍ الفَزَارِيُّ فِي صَاحِبِ مُوسَى أَهُوَ خَضِرٌ، فَمَرَّ بِهِمَا أُبَيُّ بْنُ كَعْبٍ الأَنْصَاريُّ، فَدَعَاهُ ابْنُ عَبَّاسٍ فَقَالَ: إِنِّي تَمَارَيْتُ أَنَا وَصَاحِبِى هَذَا فِي صَاحِبِ مُوسَى الذِي سَأَلَ السَّبِيلَ إِلَى لُقِيِّهِ، هَلْ سَمِعْتَ رَسُولَ","vol":"33","page":385},{"text":"اللهِ - ﷺ - يَذْكُرُ شَأْنَهُ؟ قَالَ: نَعَمْ، إِنِّي سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «بَيْنَا مُوسَى فِي مَلإِ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُ رَجُلٌ فَقَالَ: هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ؟ فَقَالَ مُوسَى: لَا. فَأُوحِيَ إِلَى مُوسَى: بَلَى عَبْدُنَا خَضِرٌ. فَسَأَلَ مُوسَى السَّبِيلَ إِلَى لُقِيِّهِ، فَجَعَلَ اللهُ لَهُ الحُوتَ آيَةً وَقِيلَ لَهُ: إِذَا فَقَدْتَ الحُوتَ فَارْجِعْ، فَإِنَّكَ سَتَلْقَاهُ. فَكَانَ مُوسَى يَتْبَعُ أَثَرَ الحُوتِ فِي البَحْرِ، فَقَالَ فَتَى مُوسَى لِمُوسَى: أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ، فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهِ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ، قَالَ مُوسَى: ذَلِكَ مَا كُنَّا نَبْغِي، فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا، فَوَجَدَا خَضِرًا، وَكَانَ مِنْ شَأْنِهِمَا مَا قَصَّ اللهُ». [انظر: ٧٤ - مسلم: ٢٣٨٠ - فتح: ١٣/ ٤٤٨].\n\n٧٤٧٩ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ. وَقَالَ أَحْمَدُ بْنُ صَالِحٍ: حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ - ﷺ - قَالَ: «نَنْزِلُ غَدًا إِنْ شَاءَ اللهُ -بِخَيْفِ بَنِي كِنَانَةَ، حَيْثُ تَقَاسَمُوا عَلَى الكُفْرِ». يُرِيدُ المُحَصَّبَ. [انظر: ١٥٨٩ - مسلم: ١٣١٤ - فتح: ١٣/ ٤٤٨].\n\n٧٤٨٠ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ عَنْ عَمْرٍو، عَنْ أَبِي العَبَّاسِ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ حَاصَرَ النَّبِيُّ - ﷺ - أَهْلَ الطَّائِفِ فَلَمْ يَفْتَحْهَا فَقَالَ: «إِنَّا قَافِلُونَ إِنْ شَاءَ اللهُ». فَقَالَ المُسْلِمُونَ: نَقْفُلُ وَلَمْ نَفْتَحْ! قَالَ: «فَاغْدُوا عَلَى القِتَالِ». فَغَدَوْا فَأَصَابَتْهُمْ جِرَاحَاتٌ. قَالَ النَّبِيُّ - ﷺ -: \"إِنَّا قَافِلُونَ غَدًا إِنْ شَاءَ اللهُ». فَكَأَنَّ ذَلِكَ أَعْجَبَهُمْ، فَتَبَسَّمَ رَسُولُ اللهِ - ﷺ -. [انظر: ١٥٨٩ - مسلم: ١٣١٤ - فتح: ١٣/ ٤٤٨].\nهذا التعليق سلف مسندًا في الجنائز (^١).\n_________\n(^١) قلت: يقصد المصنف -﵀- تعليق سعيد بن المسيب، عن أبيه، المذكور أول الباب.\nوقد سلف برقم (١٣٦٠) كتاب: الجنائز، باب: إذا قال المشرك عند الموت: لا إله إلا الله.","vol":"33","page":386},{"text":"ثم ساق في الباب أحاديث:\nأحدها:\nحديث أنس - ﵁ - قَالَ قَالَ رسُولُ الله - ﷺ -: \"إذَا دَعوْتُمُ الله -﷿- فَاعْزِمُوا فِي الدُّعَاءِ، وَلَا يقُولَنَّ أَحَدُكُمْ: إنْ شِئْتَ فَأَعْطِنِي، فَإِنَّ الله لَا مُسْتَكْرِهَ لَهُ\".\nثانيها:\nحديث علي - ﵁ -: أنه - ﷺ - طَرَقَهُ وَفَاطِمَةَ فَقَالَ لَهُم: «أَلَا تُصَلُّونَ؟». فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّمَا أَنْفُسُنَا بِيَدِ اللهِ، فَإِذَا شَاءَ، الحديث وقد سلف (^١).\nالثالث:\nحديث أبي هريرة - ﵁ -: \"مَثَل المُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ\". وهي الطاقة اللينة من الزرع، ألفها منقلبة عن واو (^٢).\nالرابع:\nحديث ابن عمر - ﵄ -: \"إِنَّمَا بَقَاؤُكُمْ فِيمَا سَلَفَ قَبْلَكُمْ مِنَ الأُمَمِ\". الحديث بطوله، وقد سلف أيضًا (^٣).\nالخامس:\nحديث أبي إدريس -واسمه عائذ الله- عن عبادة بن الصامت - ﵁ -: حديث البيعة بطوله، وقد سلف أيضًا (^٤).\n_________\n(^١) سلف برقم (١١٢٧) أبواب التهجد، باب: تحريض النبي - ﷺ - على صلاة الليل والنوافل من غير إيجاب.\n(^٢) قاله ابن الأثير في \"النهاية\" ٢/ ٨٩.\n(^٣) سلف برقم (٥٥٧) كتاب: مواقيت الصلاة، باب: من أدرك ركعة من العصر قبل الغروب.\n(^٤) سلف برقم (١٨) كتاب: الإيمان.","vol":"33","page":387},{"text":"السادس:\nحديث أبي هريرة - ﵄ -: \"أَنَّ نَبِيَّ اللهِ سُليمَانَ - ﵇ - كَانَ لَهُ سِتُّونَ امْرَأَةً\". الحديث بطوله فى المشيئة.\nوقد سلف أيضًا (^١).\nالسابع:\nحديث ابن عباس - ﵄ -، في الحمى \"طَهُور إِنْ شَاءَ اللهُ\". بطوله سلف أيضًا (^٢).\nالثامن:\nحديث أبي قتادة في يوم الوادي مختصرًا: \"إِنَّ اللهَ قَبَضَ أَرْوَاحَكُمْ حِينَ شَاءَ، وَرَدَّهَا حِينَ شَاءَ\".\nالحديث التاسع:\nحديث أبي هريرة السالف (^٣): في استباب اليهودي مع المسلم وقصة موسي، وفي (آخره) (^٤): \"فَلَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ فَأفاقَ قَبْلِي أَوْ كَانَ مِمَّنِ استَثْنى اللهُ\".\nالعاشر:\nحديث أنس - ﵁ - مرفوعًا: \"المَدِينَةُ يَأْتِيهَا الدَّجَّالُ فيَجِدُ المَلَائِكَةَ يَحْرُسُونَهَا، فَلَا يَقرَبُهَا الدَّجَّالُ وَلَا الطَّاعُونُ إِنْ شَاءَ اللهُ\".\n_________\n(^١) سلف برقم (٣٤٢٤) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ (٣٠)﴾.\n(^٢) سلف برقم (٣٦١٦) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٣) برقم (٢٤١١) كتاب: الخصومات، باب: ما يذكر في الإشخاص والملازمة.\n(^٤) من (ص ١).","vol":"33","page":388},{"text":"الحادي عشر:\nحديث أبي هريرة - ﵁ -: \"لِكُلِّ نَبِيٍّ دَعْوَةٌ، فَأُرِيدُ -إِنْ شَاءَ اللهُ- أَن أَخْتَبئ دَعْوَتِي شَفَاعَةً لأُمَّتِي يَوْمَ القِيَامَةِ\".\nالثاني عشر:\nحديث أبي هريرة - ﵁ - السالف أيضًا: \"بَيْنَا أَنَا نَائِم رَأَيتُنِي عَلَى قَلِيبٍ فَنَزَعْتُ منه مَا شَاءَ اللهُ \". الحديث بطوله، وفي آخره: \"فَلَم أَرَ عَبْقَرِيًّا فِي النَّاسِ يَفْرِي فَرِيَّهُ\" (^١).\nوفريه بكسر الراء وإسكانها، وأنكر الخليل الثاني وغلط قائله (^٢)، ومعناه: يعمل بعمله، ويفري فريه يقال: فلان يفري الفرى، أي: يعمل العمل البالغ، ومنه: ﴿لَقَدْ جِئْتِ شَيْئًا فَرِيًّا﴾ [مريم: ٢٧] أي: عظيمًا، قاله عياض (^٣).\nوقوله فيه: \"حتى ضرب الناس بعطن\" أي: رووا ورويت إبلهم حتى تركت، وعطن الإبل: مباركها، وأصل ذلك: حول الماء لتعاد إلى الشرب.\nالثالث عشر:\nحديث أبي موسى السالف أيضًا أنه - ﷺ - كان إِذَا أَتَاهُ السَّائِلُ -وَرُبَّمَا قَالَ: جَاءَهُ السَّائِلُ- أَوْ صَاحِبُ الحَاجَةِ قَالَ: \"اشفَعُوا فَلْتُؤْجَرُوا، وليَقْضِ اللهُ عَلَى لِسَانِ نبيه مَا شَاءَ\" (^٤).\n_________\n(^١) سلف برقم (٣٦٣٤) كتاب: المناقب، باب: علامات النبوة في الإسلام.\n(^٢) \"العين\" ٨/ ٢٨٠ - ٢٨١.\n(^٣) \"إكمال المعلم بفوائد مسلم\" ٧/ ٣٩٨ - ٣٩٩.\n(^٤) سلف برقم (١٤٣٢) كتاب: الزكاة، باب: التحريض على الصدقة والشفاعة فيها.","vol":"33","page":389},{"text":"وفي إسناده: أبو أسامة، واسمه: حماد بن أسامة (^١).\nالرابع عشر:\nحديث أبي هريرة - ﵁ -: \"لَا يَقُلْ أَحَدُكُمُ: اللَّهُمَّ اغفر لِي إِن شِئْتَ، ارْحَمْنِي إِن شِئْتَ، ارْزُقْنِي إِنْ شِئتَ، وَلْيَعْزِمْ المَسْأَلة، إِنَّهُ يَفعَلُ مَا يَشَاءُ، لَا مُكْرِهَ لَهُ\".\nالخامس عشر:\nحديثما أَنَّهُ تَمَارى هُوَ (^٢) وَالْحُرُّ بْنُ قَيْسِ بْنِ حِصْنٍ الفَزَارِيُّ فِي صَاحِبِ مُوسَي هُوَ الخَضِر. بطوله، وقد سلف أيضًا (^٣).\nالسادس عشر:\nحديث أبي هريرة - ﵁ - قال: قال النبي - ﷺ - قالَ: \"نَنْزِلُ غَدًا - (إِنْ شَاءَ اللهُ) (^٤) - بِخَيفِ بَنِي كِنَانَةَ، حَيْثُ تَقَاسَمُوا عَلَى الكُفْرِ\". يُرِيدُ المُحَصَّبَ.\nالسابع عشر:\nحديث أبي العباس: وهو السائب بن فروخ الشاعر الأعمى مولى كنانة عن ابن عُمَرَ - ﵄ -: حَاصَرَ النَّبِيُّ - ﷺ - أَهْلَ الطَّائِفِ فَلَمْ يَفْتَحْهَا فَقَالَ: \"إِنَّا قَافِلُونَ إِنْ شَاءَ اللهُ\"، وذكر الحديث.\n_________\n(^١) هو حماد بن أسامة بن زيد القرشي، أبو أسامة الكوفي، مولي بني هاشم،، وثقه أحمد ويحيى بن معين والعجلي. وانظر ترجمته في: \"طبقات ابن سعد\" ٦/ ٣٩٤، \"التاريخ الكبير\" ٣/ ٢٨ (١١٣)، \"معرفة الثقات\" ١/ ٣١٨ (٣٥٢)، \"الجرح والتعديل\" ٣/ ١٣٢ (٦٠٠)، \"ثقات ابن حبان\" ٦/ ٢٢٢، \"تهذيب الكمال\" ٧/ ٢١٧.\n(^٢) أي ابن عباس.\n(^٣) سلف برقم (٧٤) كتاب: العلم، باب: ما يذكر في ذهاب موسى - ﵇ - في البحر إلى الخضر.\n(^٤) ساقطة من الأصل.","vol":"33","page":390},{"text":"الشرح:\nجعل ابن بطال هذا الباب بابين، وساق الأول إلى قول سعيد بن المسيب: نزلت في أبي طالب (^١). ثم ترجم باب: ﴿يُرِيدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ﴾ ثم ساق فيه الأحاديث (^٢)، والأمر فيه قريب.\nوالبخاري ساق الحديث الثاني عشر عن يسرة بن صفوان -بالمثناة تحت- بن جميل اللخمي، ثنا إبراهيم بن سعد، عن الزهري، عن سعيد، عن أبي هريرة - ﵁ -.\nقال الإسماعيلي: رواه الناس عن إبراهيم بن سعد فقالوا: عن صالح بن كيسان عن الزهري، ولا يجوز أن يقدم يسرة على جماعتهم، ثم رواه كذلك من حديث سليمان بن داود الهاشمي، ويعقوب بن إبراهيم قالا: ثنا إبراهيم، عن صالح، ويزيد بن الهادي، عن إبراهيم كذلك، ورواه الأويسي عن إبراهيم فقال: عن صالح، عن الزهري، عن الأغر وغيره، عن أبي هريرة - ﵁ -، وقال يونس وعقيل والزبيدي: عن الزهري، عن سعيد، في هذا الحديث، وقال شعيب: عن الزهري، عن أبي سلمة، عن أبي هريرة - ﵁ -.\nوقال أبو مسعود الدمشقي في \"صحيح مسلم\" عن الناقد والحلواني وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح، عن الزهري، عن سعيد، عن أبي هريرة - ﵁ - (^٣).\n_________\n(^١) \"شرح ابن بطال\"١٠/ ٤٧٧ - ٤٧٩.\n(^٢) انظر: \"شرح ابن بطال\" ١/ ٤٧٧ - ٤٧٩.\n(^٣) \"صحيح مسلم\" (٢٣٩٢/ ١٧).","vol":"33","page":391},{"text":"وحديثه السادس عشر أخرجه عن أبي اليمان، أنا شعيب، عن الزهري، وقال أحمد بن صالح. وزعم أبو مسعود الدمشقي أن البخاري قال: وقال لي أحمد بن صالح (^١)، وعند مسلم: حدثنا حرملة، عن ابن وهب، عن يونس، فذكره (^٢).\nفصل:\nمعنى الباب: إثبات المشيئة والإرادة لله تعالى، وأن مشيئته وإرادته ورحمته وغضبه وسخطه وكراهيته كل ذلك بمعنى واحدٍ أسماء مترادفة، هي راجعة كلها إلى معنى الإرادة (^٣)، كما يسمى الشيء الواحد بأسماء كثيرة، وإرادته تعالى صفة من صفات ذاته، خلافًا لمن يقول من المعتزلة: إنها مخلوقة من أوصاف أفعاله. وقولهم فاسد؛ لأنهم إذا أثبتوه تعالى مريدًا، وزعموا أن إرادته محدثة لم تخل من أن يحدثها في نفسه أو في غيره، أو لا في نفسه، ولا في غيره.\nوهذا الذي ذهبوا إليه مستحيل إحداثه لها في نفسه؛ لأنه لو أحدثها في نفسه لم يخل منها ومن ضدها على سبيل التعاقب، ولا يجوز تعاقب الحوادث على الله؛ لقيام الدليل على قدمه قبلها، ويستحيل أن يحدثها في غيره؛ لأنه لو أحدثها في غيره، لوجب أن يكون ذلك الغير مريدًا بها، وبطل كونه مريدًا بإرادة أحدثها في غيره كما يبطل أن يكون عالمًا بعلم يحدثه فيه أو قادرًا بقدرة يحدثها فيه؛ لأن قياس ذلك كله\n_________\n(^١) والفرق بين هذا وذاك، أن قول الراوي: قال فلان، يأخذ الحديث به صورة المعلق، وقوله: قاله لي فلان، تعني أن الراوي أخذ الحديث عنه مذاكرة.\n(^٢) \"صحيح مسلم\" (٢٣٩٢/ ١٧).\n(^٣) تقدم إثبات صفة الرحمة والغضب، وغيرها، وأنها غير الإرادة. ويراجع التعليق ص ١٩١،١٨٥.","vol":"33","page":392},{"text":"واحد، ومن شرط المزيد وحقيقته أن تكون الإرادة موجودة فيه دون من سواه، ويستحيل (إحداثه) (^١) لها لا في نفسه ولا في غيره؛ لأن ذلك يوجب قيامها بنفسها واحتمالها للصفات وأضدادها.\nولو صح ذلك لم تكن إرادته له أولى أن تكون لغيره، وإذا فسدت هذِه الأقسام الثلاثة ثبت كون الإرادة قديمة قائمة به (تعالى) (^٢)، وصح كونه مريدًا، ووجب تعلقها بكل ما صح كونه مرادًا له تعالى. وهذِه المسألة مبنية على صحة القول بأنه تعالى خالق لأفعال العباد، وأنهم لا يفعلون إلا ما يشاء، وقد دل على ذلك بقوله: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللهُ إِنَّ اللهَ﴾ [الإنسان: ٣٠]، وما تلاه من الآيات، وبقوله: ﴿وَلَوْ شَاءَ اللهُ مَا اقْتَتَلُوا﴾ [البقرة: ٢٥٣] فنص الله تعالى على أنه لو شاء الله أن لا يقتتلوا لما اقتتلوا، فدل أنه تعالى شاء ما شاءوه من أفعالهم، وأنه لو لم يشأ اقتتالهم لم يشاءوه ولا كان موجودًا، ثم أكد ذلك بقوله: ﴿وَلَكِنَّ اللهَ يَفْعَلُ مَا يُرِيد﴾.\nفدل أنه فعل اقتتالهم الواقع منهم لكونه شائيًا له، وإذا كان فاعلًا لاقتتالهم وجب كونه شائيًا لمشيئتهم وفاعلًا لها، فيثبت بهذه الآية أنه لا كسب للعباد طاعة ولا معصية إلا وهو فعل له ومراد له، وإن لم يرده منهم لم يصح وقوعه، وما أراده منهم فواجب وقوعه إذ هو المتولي إيجاده، والمقدر لخلقه على اكتسابه، بخلاف قول القدرية إنه مريد للطاعة من عباده وغير مريد للمعصية، وقد بان بهذا فساد قولهم (^٣)، أن أفعال العباد خلق لله تعالى في هذا الباب وغيره.\n_________\n(^١) في الأصل: (إحداثها).\n(^٢) من (ص ١).\n(^٣) ورد بهامش الأصل: لعله سقط: و.","vol":"33","page":393},{"text":"فصل:\nقد تقرر إثبات الإرادة لله تعالى والمشيئة، وأن العباد لا يريدون شيئًا إلا وقد سبقت إرادة الله له، وأنه لا خالق لأعمالهم، طاعة كانت أو معصية إلا هو، وأما تعلقهم بقوله تعالى: ﴿يُرِيدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ﴾ [البقرة: ١٨٥] في أنه لا يريد المعصية، فليس على العموم وإنما هو خاص فيمن ذكر، ولم يكلفه ما لا يطيق، قيل: هذا من المؤمنين المفترض عليهم الصيام، ومن هداه الله إلى دينه فقد يسره وأراد به اليسر، فكان المعنى: يريد الله بكم اليسر الذي هو التخيير بين صومكم في السفر وإفطاركم بشرط قضاء ما أفطرتموه من أيام أخر، ولا يريد بكم العسر الذي هو إلزامكم الصوم في السفر على كل حال، فبان من نفس الآية أن الله رفع هذا العسر عنا ولم يرد وقوعه بنا، إذ (لم) (^١) يلزمنا الصيام في السفر على كل حال رحمة منه، فسقط تعلقهم بالآية.\nوكذلك تأويل قوله تعالى: ﴿وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ﴾ [الزمر: ٧] هو على الخصوص في المؤمنين الذين أراد منهم الإيمان، فكان ما أراده من ذلك ولم يرد منهم الكفر، فلم يكن، فلا تعلق لهم في هذِه الآية أيضًا.\nفصل:\nفإن قلت: قد سلف من قولكم: إن الله تعالى خالق لأعمال العباد، فما وجه إضافة فتى موسى ﵉ نسيان الحوت إلا نفسه مرة وإلى الشيطان أخرى؟\nفالجواب: أن فتى موسي نبي وخادم نبي، وقد تقدم من قول موسى - ﵇ - أن أفعاله مخلوقة لله تعالى في قوله: ﴿إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ\n_________\n(^١) من (ص ١).","vol":"33","page":394},{"text":"شَاءُ وَتَهْدِي مَنْ تَشَاءُ﴾ [الأعراف: ١٥٥]، فثبت أن إضافة النسيان إلا نفسه لأجل قيامه أنه مخترع له، والعرب تضيف الفعل إلا من وجد به وإن لم يكن مخترعًا له، وقد نطق بذلك القرآن في مواضع كثيرة، وكذلك إضافته النسيان إلى الشيطان فليس على معنى أن الشيطان فاعل لنسيانه. وإنما تأويله أن الشيطان وسوس إليَّ حتى نسيت الحوت؛ لأن فتى موسى إذ لم يمكنه أن يفعل نسيانه القائم به كان الشيطان أبعد من أن يفعل فيه نسيانًا، وكانت إضافته إليه على سبيل المجاز والاتساع.\nفصل:\nقال المهلب: وقوله - ﵇ -: \"لا يقولن أحدكم: إن شئت أعطني\" فمعناه -والله أعلم- أن سؤاله إياه على شرط المشيئة يوهم أن إعطاء غير وجهه يمكن أن يكون على غير مشيئته، وليس بعد المشيئة وجه إلا (الإكراه) (^١)، والله تعالى لا مكره له كما قال - ﵇ -، والعبارة الموهمة في صفات الله تعالى غير جائزة عند أهل السنة؛ لما في ذلك من الزيغ بأقل توهم يقع في نفس السامع لتلك العبارة.\nثم إن حقيقة السؤال من الله هو أن يكون السائل محتاجًا إلى الله تعالى فيما سأل، محقًّا في سؤاله ومتى طلب بشرط لم يحقق الطلب؛ فلذلك أمره الشارع بالعزم في طلب الحاجة.\nفصل:\nوأما قول علي - ﵁ -: (إن أنفسنا بيد الله، فإذا شاء أن يبعثنا بعثنا)، فيه: أن إرادة العبد للعمل ولتركه لا يكون إلا عن إرادة الله تعالى ومشيئته، بخلاف قول القدرية: أن للإنسان إرادة ومشيئة دون إرادة\n_________\n(^١) في الأصل: (الإرادة).","vol":"33","page":395},{"text":"الله تعالى، وقد سلف أن ذلك كله من عمل العبد مخلوق لله تعالى، مراد له على حسب ما أراد من طاعة أو معصية.\nفصل:\nمعنى قوله - ﵇ -: \"المؤمن كخامة الزرع\" أن المؤمن يألم في الدنيا بما يبتليه الله به من الأمراض التي يمتحنه بها، فييسره للصبر عليها والرضا بحكم ربه واختباره له ليفرح بثواب ذلك في الآخرة. والكافر كلما صح في الدنيا وسلم من آفاتها كان موته أشد عذابًا عليه وأعظم ألمًا في مفارقة الدنيا، فثبت أن الله قد أراد بالمؤمن بكل عسر يسرًا، وأراد بكل ما آتاه الكافر من اليسر عسرًا، وقد سلف كلام في معنى هذا الحديث في أول كتاب المرضى.\nفصل:\nوقوله\"فذلك فضلي أوتيه من أشاء\" هو بينٌ في أن الإرادة هي المشيئة على ما سلف بيانه، إذ التفضل عطاء من له أن يتفضل به وله أن لا يتفضل، وليس من كان عليه حق فأداه أو فعل (فاعله) (^١) فعله بسمج متفضلًا، وإنما هو من باب الأداء والوفاء بحق ما لزمه.\nفصل:\nوقوله: \"فلو قال: إن شاء الله لقاتلوا فرسانًا أجمعون\" وجهه أنه لما نسي أن يرد الأمر إلى الله الخلاق العليم، ويجعل المشيئة إليه كما شرط في كتابه إذ يقول: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّه﴾ [الإنسان: ٣٠] وقوله: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَشَاءَ اللهُ﴾\n_________\n(^١) كذا بالأصول، وفي \"شرح ابن بطال\" ١٠/ ٤٨٤: (ما عليه) وهو الصواب، ولعلها تحرفت في الأصول؛ لتقارب رسم الكلمتين.","vol":"33","page":396},{"text":"[الكهف: ٢٣، ٢٤] فأشبه قوله: \"لأطوفن الليلة\" قول من جعل لنفسه الحول والقوة فحرمه الله مراده وما أمله.\nفصل:\nوأما قوله للأعرابي: (\"لا بأس عليك، طهور إن شاء الله\")، فإنما أراد به بأسه من مرضه فإن الله يكفر ذنوبه ويقيله ويؤخر وفاته، فوقع الاستثناء على ما رجا لَهُ من الإقالة والفرج؛ لأن المرض معلوم أنه كفارة للذنوب وإن كان الاستثناء قد يكون بمعنى رد المشيئة إلى الله تعالى، وفي جواب الأعرابي ما يدل على ما قلناه، وهو قوله: (بل حمي تفور على شيخ كبير تزيره القبور) أي: ليس كما رجوت من الإقالة.\nوقوله - ﵇ -: (\"فنعم إذا\") دليل على قوله: \"لا بأس عليك\" أنه على طريق الرجاء لا على طريق الخبر عن الغيب، وكذلك قول علي - ﵇ -: (إن الله قبض أرواحنا حين شاء وردها حين شاء) (^١).\nفصل:\nوحديث عبادة بن الصامت وحديث أبي هريرة - ﵄ - في قصة موسي - ﵇ -، وقوله: \"فلا أدري أكان فيمن صعق فأفاق قبلي، أو كان ممن استثنى الله\" فيها كلها إثبات المشيئة لله. وفيه: فضيله موسي - ﵇ -؛ لأن الأمة أجمعت على أن نبينا - عليه أفضل الصلاة والسلام - أفضل البشر، فإن كان لم يصعق موسى حين صعق الناس، ففيه: أن المفضول قد تكون فيه فضيلة خاصة لا تكون في الفاضل.\n_________\n(^١) لم أقف عليه من قول علي - ﵁ -، وقد سلف هذا مرفوعًا برقم (٥٩٥) كتاب: مواقيت الصلاة، باب: الأذان بعد ذهاب الوقت. من حديث أبي قتادة بلفظ: \"إن الله قبض أرواحكم حين شاء، وردها عليكم حين شاء\".","vol":"33","page":397},{"text":"فصل:\nواستثناء الشارع في دخول الدجال والطاعون المدينة فهو من باب التأدب لا على الشك الذي لا يجوز على الله تعالى، ووجهه: التحريض على سكناها لأمته ليحترسوا بها من الفتنة في الدين؛ لأن المدينة أصل بيته فلم يسلط الله على سكانها المقيمين بها فتنة الدجال والطاعون؛ لاعتصام سكناها بها من الفتنة الكبري وهو الكفر المستأصل عقوبته، فكذلك لا يستأصلهم بالموت بالطاعون الذي كان من عقوبات بني إسرائيل.\nفصل:\nوقوله في الصديق: أنه نزع من البئر ما شاء الله أن ينزع. فهذا استثناء صحيح، وأن حركات العباد لا تكون إلا عن مشيئة الله تعالى وإرادته.\nوكذلك قوله: \"ويقضي الله على لسان نبيه ما شاء\" أي أن الإنسان لا يتكلم إلا بمشيئة الله المحرك للسانه والمقلب لقلبه.\nوكذلك قوله: \"إنا قافلون غدًا إن شاء الله\" فاستثناء فيما يستقبل من الأفعال كما أمره الله برد الحول والقوة إليه في قوله: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ﴾ [الكهف: ٢٣]. (^١)\nفصل:\nوقوله في حديث علي - ﵁ -: \"ألا تصلون؟ \" حرصًا منه على أن يفعل الخير، وكره من على اعتذاره دون احتجاجه بما ذكر؛ لأن الأصل أن\n_________\n(^١) من أول شرح المصنف -﵀- إلى هذا الموضع انتهى بحروفه من \"شرح ابن بطال\" ١٠/ ٤٧٧ - ٤٨٦.","vol":"33","page":398},{"text":"لا ينسب العبد إلى نفسه تقصيرًا (^١)، وإن كان لم يخرج عن قدرة الله.\nوفيه من الفوائد: زيارة الرجل ابنته وزوجها.\nفصل:\nفي حديث أبي هريرة - ﵁ -، ضرب ما يفعل الريح بالخامة من الزرع مثلًا للمؤمن؛ لأنه يسر مرة ويبتلى مرة ليثاب، ومعنى \"تكفئها\": تميلها.\nقال الجوهري: كفأت الإناء: قلبته (^٢). وزعم ابن الأعرابي أن أكفأته لغة، وقال عن الكسائي: كفأت الإناء وأكفأته: أملته، قال: ولهذا قيل: أكفأت القوس: إذا أملت رأسها، ولم ينصبها نصبًا حتى يرمي عنها، وروي: \"طاقة\" (^٣) وهي: الطائفة، ذكره القزاز.\nوقوله: \"كالأرزة\" قيل: هو ضرب من الشجر صلب يقال: الأرز، وقيل: واحد الأرز، وهو حب معروف. وقال أبو عبيدة: الأرزة -بسكون الراء- شجرة الصنوبر، وقال أبو عمرو: الأرزة بالتحريك: شجر الأرز.\nوقال الداودي: الأرزة من أعظم الشجر لا تميل بالريح لكبرها ولا تهتز بأسفلها (^٤)، ورواه أصحاب الحديث بإسكان الراء، وروي \"كمثل الآرزة\" على وزن فاعلة كمثل الشجرة الثابتة، وروي بتحريك الراء.\n_________\n(^١) كذا وقعت هذِه العبارة بالأصل، وفيها نظر؛ لأن الأصل أن ينسب العبد لنفسه كل تقصير إلا أن يكون ثمة تحريف قد وقع. والله أعلم.\n(^٢) \"الصحاح\" ١/ ٦٨.\n(^٣) هكذا في الأصل، وفي \"الفتح\"١٠/ ١٠٦: ونقل ابن التين عن القزاز أنه ذكرها بالمهملة والفاء [أي: حافة] وفسرها بالطاقة من الزرع.\n(^٤) اتظر: \"الصحاح\" ٣/ ٨٦٣، و\"النهاية في غريب الحديث والأثر\" ١/ ٣٨، مادة: أرز.","vol":"33","page":399},{"text":"فصل:\nوحديث ابن عمر - ﵄ -: \"إنما بقاؤكم … \" إلى آخره خرج مخرج العموم وأريد من الخصوص، أريد به اليهود والنصارى.\nقال الداودي: وفي هذا الحديث بعض الوهم وهو قوله: \"فعملوا بها حتى انتصف النهار تم عجزوا فأعطوا قيراطًا قيراطًا\" قوله: \"فعجروا\". هو وهم من بعض الرواة؛ لأن من عجز لم يعط شيئًا، وإنما أعطي منهم من كان على الإسلام، وليس أولئك بالعاجزين، فضرب بأولئك المثل أنهم استعملوا إلى صلاة الظهر، وأخذوا قيراطًا قيراطًا، وأن الذين عجزوا قالوا في موضع آخر: قالوا: \"لا حاجة لنا\" (^١) فأولئك لم يعطوا شيئًا، وهم كفرة أهل الكتاب استعمل اليهود النهار كله على قيراط، فلما كان الظهر ملوا، فقالوا: لا حاجة لنا، واستعمل النصارى إلى الليل، فلما كان العصر قالوا: لا حاجة لنا في الأجر فاستعمل المسلمون من العصر إلى المغرب على قيراطين قيراطين، وضرب غروب الشمس مثلًا لقيام الساعة، فرضوا فأعطوا قيراطين، فذهبوا بالأجر كله وحرم من كفر.\nفصل:\nاستدل ابن جرير بهذا الحديث على ما بقي من الدنيا بأنه نصف سبعها، فقال: مثلكم ومثل ما خلا من الأمم، وسكت عن ذكر اليهود والنصارى ثم قال: وما قدر ما بقي من النهار من آخر صلاة العصر إلى الغروب قدر نصف سبع النهار (^٢).\n_________\n(^١) سلف برقمي (٥٥٨، ٢٢٧١) من حديث أبي موسى.\n(^٢) انظر: \"تاريخ الرسل والملوك\" للطبري ١/ ١٥ - ١٨ بتصرف.","vol":"33","page":400},{"text":"واعترضه الداودي: لو تدبر ما قال لم يهجم على القول فيما غيب علمه عن جميع خلقه حتى عمن ينفخ في الصور، قال - ﵇ - لعمر: \"وكيف أنعم وإسرافيل قد التقم الصور ينتظر متي يؤمر به\"؟! (^١) والله\n_________\n(^١) لم أقف عليه من حديث عمر، وقد روي من حديث: أبي سعيد الخدري، وابن عباس، وزيد بن أرقم، وأنس، وجابر بن عبد الله، والبراء بن عازب.\nأما حديث أبي سعيد: فرواه الترمذي (٢٤٣١)، (٣٢٤٣) كتاب: تفسير القرآن، باب: ومن سورة الزمر، وأحمد ٣/ ٧، ٧٣، وابن المبارك في \"الزهد والرقائق\" ص ٥٥٧ (١٥٩٧)، عبد بن حميد في \"المنتخب\" ٢/ ٦٧ (٨٨٤)، وابن أبي الدنيا في \"الأهوال\" ص ١٠٤ (٥٠)، وأبو يعلى في \"مسنده\" ٢/ ٣٣٩ - ٣٤٠ (١٠٨٤)، والدولابي في \"الكنى\" ٢/ ٧٧ (٢٠٢٤)، والطحاوي في \"شرح مشكل الآثار\" ٩/ ٤١٥ (٦٧٧١) \"تحفة\"، وابن حبان في \"صحيحه\" ٣/ ١٠٥ (٨٢٣)، وأبو الشيخ في \"العظمة\" ص ٩٠ (٣٩٨ - ٣٩٩)، والحاكم في \"المستدرك\" ٤/ ٥٥٩ وأبو نعيم في \"الحلية\" ٥/ ١٠٥، ٧/ ١٣٠ - ١٣١، والبغوي في \"شرح السنة\" ١٥/ ١٠٢ - ١٠٣ (٤٢٩٨ - ٤٢٩٩).\nوأما حديث ابن عباس فرواه أحمد ١/ ٣٢٦، وابن أبي شيبة في \"المصنف\" ٦/ ٧٧ (٢٩٥٧٨) كتاب: الدعاء، ما يقول إذا وقع في الأمر العظيم، وابن أبي الدنيا في \"الأهوال\" ص ١٠٦ (٥٣)، والطبراني في ١٢/ ١٢٨ (١٢٦٧٠ - ١٢٦٧١)، وفي \"الأوسط\" ٤/ ٨٠ (٣٦٦٣)، والحاكم في \"المستدرك\" ٤/ ٥٥٩. قال الهيثمي في \"المجمع\" ١٠/ ٣٣١: فيه: عطية العوفي وهو ضعيف، وفيه توثيق لين.\nوأما حديث زيد بن أرقم: فرواه أحمد ٤/ ٣٧٤، والطبراني ٥/ ١٩٥ - ١٩٦ (٥٠٧٢)، وابن عدي في \"الكامل\" ٣/ ٤٣٨. قال الهيثمي في \"المجمع\" ١٠/ ٣٣١: رجاله وثقوا على ضعف فيهم.\nوأما حديث أنس فرواه الخطيب في \"تاريخ بغداد\" ٥/ ١٥٣، والضياء في \"المختارة\" ٧/ ١٣٣ - ١٣٤ (٢٥٦٧).\nوأما حديث جابر فرواه أبو نعيم في \"الحلية\" ٣/ ١٨٩.\nوأما حديث البراء فرواه الخطيب في \"تاريخه\" ١١/ ٣٩ بلفظ مقارب.\nوفي الجملة فالحديث قد صححه الألباني في \"الصحيحة\" (١٠٧٩) وذلك بعد أن استقصى طرقه، فلتراجع.","vol":"33","page":401},{"text":"تعالى يقول: ﴿يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا ..﴾ الآية [الأعراف: ١٨٧]. وقوله: (\"هؤلاء أقل عملًا وأكثر أجرًا\") احتج به لأبي حنيفة في أن وقت العصر أن يكون الظل قامتين.\nومذهبنا ومذهب مالك أن أول وقت العصر أول القامة الثانية، وانفصل بعض المالكية عن ذلك لسببين:\nأحدهما: أنه قال: هذا الحديث لم يقصد فيه تبيين الأوقات، وحديث المواقيت قد بين أنه - ﵇ - صلى العصر أول يوم القامة الثانية، وفي الثاني آخرها، ثم قال: \"ما بين هذين وقت\" (^١).\nوالثاني: أنه إنما قال: \"أقل عملًا\" في مقابلة ما أعطوا من الأجور؛ لأن القيراطين إذا قسطا على ما بقي من النهار كان الذي ينوبه كل قيراط أقل بما عمله أهل الكتابين، وهذا إنما هو اعتبار عما وقع في الحديث الآخر: \"وقالت اليهود والنصاري: ما لنا أكثر عملًا وأقل أجرًا\" (^٢) وأما على ما في هذا الحديث: \"فقالت اليهود: ربنا هؤلاء أقل عملًا وأكثر أجرًا\" فهو بين؛ لأن عمل اليهود أكثر، ولعل هذا هو الصحيح أن النصارى لم يقولوا ذلك.\nفصل:\nالرهط في حديث عبادة - ﵁ -: ما دون العشرة من الرجال لا يكون فيهم امرأة (^٣)، والبهتان فيه، نحو المذكور في الآية، فقيل: الولد.\n_________\n(^١) رواه النسائي ١/ ٢٦٣\n(^٢) سلف برقم (٢٢٦٨) كتاب: الإجارة، باب: الإجارة إلى نصف النهار، بلفظ: \"ما لنا أكثر عملًا وأقل عطاءً\"، أما هذا اللفظ فرواه أحمد ٢/ ١١١.\n(^٣) انظر: \"الصحاح\" ٣/ ١١٢٨، و\"النهاية في غريب الحديث والأثر\" ٢/ ٢٨٣، مادة (رهط).","vol":"33","page":402},{"text":"وقيل: بين أيديهن: ألسنهن، وبين أرجلهن: فروجهن -بما كسبت أيديكم- والمعروف: النوح أو الخلوة بغير محرم، وكل حق معروف لله.\nوقوله: \"فهو كفارة وطهور\" يعارض هذا ما وقع في آية المحاربين وهي: ﴿ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا﴾ الآية [المائدة: ٣٣] فمن قال: الآية في الكفار، فذلك خارج عن هذا، ومن قال: هي عامة بين المسلمين وغيرهم، وهو قول مالك فيكون مخصوصًا بالمحاربة.\nقال الداودي: وفيه حجة على المعتزلة والمرجئة، وعلى من لا يقول بقبول الأعمال مع اشتراط الدوام على الإيمان إلى أن يموت صاحبه، قال تعالى: ﴿فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ﴾ الآية [الأنبياء: ٩٤].\nفصل:\nوفيه: أن طهورًا معناه: مطهر، وهو حجة على أبي حنيفة في الطهور أنه الطاهر.\nفصل:\nاختلفت الرواية في قصة سليمان - ﵇ - المذكورة هنا، فهنا \"ستون\" وقيل: \"مائة\"، وقيل: \"تسعون\"، وروي \"سبعون\".\nوذكر الداودي أن في غير هذِه الكتب أنه كان له ألف (أو مائة) (^١) منهن سبعمائة سرية وثلاثمائة مهديات، وأنه طاف عليهن.\nفصل:\nوقوله: \"لأطوفن الليلة، ولم يقل إن شاء الله\" (^٢)، وفي بعض\n_________\n(^١) كذا في الأصول، ولعلها زائدة.\n(^٢) سلفت هذِه الرواية برقم (٥٢٤٢) كتاب: النكاح، باب: قول الرجل: لأطوفن الليلة على نسائي، ورواه مسلم (١٦٥٤) كتاب: الأيمان، باب: الاستثناء.","vol":"33","page":403},{"text":"الروايات: \"فقال له الملك: قل: إن شاء الله\"، فلم يقل مع حرصه على الخير، وأن يخرج من صلبه من يجاهد، إذ لم يقل: إن شاء الله مع ما سبق في علم الله من ذلك كله.\nفصل:\nقوله في حديث أبي قتادة - ﵁ -: (\"إن الله قبض أرواحكم\"). فيه دليل أن الروح هو النفس، وهو قول أكثر الأئمة. وقال ابن حبيب وغيره: الروح بخلافها، فالروح هو النفس المترددة الذي لا يبقى بعده حياة، والنفس هي التي تلذ وتألم، وهي التي تتوفى عند النوم، فسمى النبي - ﷺ - ما يقبضة في النوم روحًا، وسماه في كتابه نفسًا في قوله: ﴿اللهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا﴾ [الزمر: ٤٢].\nوقوله: (وتوضئوا إلى أن طلعت الشمس وابيضت، فقام فصلى) كذا هنا، وقال في خبر بلال حين كلأ لهم: لم يوقظهم إلا الشمس (^١).\nقال الداودي: إما أن يكون هذا يومًا آخر أو يكون في أحد الخبرين وهم. قلت: لا، وقد أسلفنا ذلك واضحًا، وهذا دليل لمن يقول: لا تقضى الصلاة المنسية في الأوقات المنهي عن الصلاة فيها، ومذهبنا ومذهب مالك خلاف ذلك أنها تقضى حينئذٍ، ولا حجة له في هذا الحديث. قلت: لأن فيه (أنه) (^٢) ما أيقظهم إلا حر الشمس إذا جعلنا القصة واحدة.\nفصل:\nوقوله في حديث أبي هريرة - ﵁ -: (استب رجل مسلم ويهودي) وفي\n_________\n(^١) رواه مسلم (٦١٣).\n(^٢) من (ص ١).","vol":"33","page":404},{"text":"موضع آخر: سمع اليهودي يقول ذلك فأخذته غضبة، فأدمى وجهه (^١)، وقوله: \"لا تخيروني على موسى\"، وفي رواية أخرى: \"لا تخيروا بين الأنبياء\" (^٢) قد سلف وجه الجمع فيه.\nقال الداودي: في بعض هذِه الرواية وهم، وكذلك في أكثر الروايات في هذا الحديث في هذِه الكتب لابد أن يدخلها بعض الوهم، قال: والوهم هنا في قوله: \"فإن الناس يصعقون فأكون أول من يفيق\" إلى: \"فلا أدري أكان ممن صعق فأفاق قبلي\" هذا وهم، قال: وبين ذلك في أكثر الروايات، فقال: \"ينفخ في الصور فيصعق الناس، ثم ينفخ فيه أخرج فأكون أول من تنشق عنه الأرض، فإذا موسي آخذ بقائمة من قوائم العرش، فلا أدري أفاق قبلي أو كان ممن استثنى الله\" (^٣).\nوفي رواية أخرى: \"أو جوزي بصعقة الطور\" (^٤).\nقال: وهذا هو الصحيح؛ لأن الصعقة حينئذٍ إنما هي الموت، وإنما يموت الأحياء ليس من قد مات، فأخبر أنه أول من تنشق عنه\n_________\n(^١) سلف برقم (٢٤١٢).\n(^٢) سلف برقم (٢٤١٢) كتاب: الخصومات، باب: ما يذكر في الإشخاص، ورواه مسلم (٢٣٧٤) كتاب: الفضائل، باب: من فضائل موسى - ﵇ - من حديث أبي سعيد.\n(^٣) رواه الترمذي (٣٢٤٥) كتاب: تفسير القرآن، باب: ومن سورة الزمر، وقال: حسن صحيح، وابن ماجه (٤٢٧٤) كتاب: الزهد، باب: ذكر البعث، وأحمد ٢/ ٤٥٠ - ٤٥١، وابن حبان ١٦/ ٣٠١ (٧٣١١) جميعًا من حديث أبي هريرة بلفظ: \"فلا أدري أرفع رأسه قبلي أم كان ممن استثنى الله\".\n(^٤) سلف برقم (٣٣٩٨) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَة﴾ من حديث أبي سعيد.","vol":"33","page":405},{"text":"الأرض -يعني: عن جثته- وشك في الإفاقة هي رجوع الروح فيه، فلا أدري أكان هو أول أو موسى، فإن كان المحفوظ: \"أو كان ممن استثنى الله\" فمعناه أو جعله الله لي ثانيًا، وإن كان المحفوظ: \"أو جوزي بالصعقة فلا أدري أفاق قبلي\" هل فعل ذلك إكرامًا له أو جازاه بالصعقة التي كانت يوم طور سيناء، وقول الداودي: استثنى الله أي: جعله الله لي ثانيًا. قال جماعة: بل أراد قوله: ﴿فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللهُ﴾ [الزمر: ٦٨].\nفصل:\nوفي حديث أنس - ﵁ -: فضل المدينة، واحتج به من فضلها على مكة أيضًا بخصوصها بهذا دون مكة.\nفصل:\nوحديث أبي هريرة - ﵁ -: \"أختبئ دعوتي شفاعة لأمتي يوم القيامة\". فيه: الرد على المعتزلة المنكرين للشفاعة المقتحمين على رد ما روي في ذلك من الأخبار على كثرتها واشتهارها وخروجها من حيز أخبار الآحاد، واجترأ قوم منهم على أن قالوا: لا يشفع رسول الله - ﷺ - ولو شفع ما قبلت منه، مشاقًّا للأمة وخروجًا عن الجماعة، وهو - ﵇ - مخصوص بالشفاعة للذين ماتوا من أمته على غير توبة أو من المذنبين، إذا قلنا: إن التوبة لا ترفع العقاب على الذنب.\nوعند بعض الأشعرية: أنها تكون في الموقف تخفيفًا عمن يحاسب، وتكون في إخراج قوم من النار حتى لا يبقى فيها مؤمن، ويكون للراحة من الموقف، ونقض بعضهم زيادة النعيمِ، وقال: لم يرد في خبر، قال أهل التفسير في قوله تعالى: ﴿رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (٢)﴾","vol":"33","page":406},{"text":"[الحجر: ٢]: ذلك حين يخرج المسلمون من النار بالشفاعة (^١).\nفصل:\nوالقليب في حديث أبي هريرة - ﵁ -: البئر قبل أن يطوى، يذكر ويؤنث، قاله الجوهري، وقال: عن أبي عبيد: هي: البئر العادية القديمة (^٢). والذنوب: الدلو الملأى ماء.\nوقال ابن السكيت: فيها ماء قريب من الملء، تؤنث وتذكر (^٣). ولا يقال لها وهي فارغة: ذنوب، والغرب: الدلو العظيمة.\nفصل:\nاللقي في حديث ابن عباس - ﵄ - مصدر لقي لقيًّا، مثل خرج خروجًا، فلما التقي حرفا علة وسبق الأول بالسكون، قلبت الواو ياء، وأدغمت في الياء الأخرى، وكسرت الياء لتصح الياء.\nوقوله: \"هل تعلم أحدًا أعلم منك؟، فقال: لا\"، هذا الذي يظن بموسى؛ لأنه سئل عن علمه. وهذِه رواية (عبيد الله بن عباس) (^٤)، ورواية سعيد بن جبير: \"هل أحدًا أعلم منك؟؛ قال: لا فعتب الله عليه\" (^٥).\n_________\n(^١) للاستزادة حول موضوع الشفاعة انظر: كتاب \"الشفاعة\" لفضيلة الشيخ مقبل بن هادي الوادعي، فقد تكلم بإفاضة في هذا الموضوع ط. دار الآثار صنعاء.\n(^٢) \"الصحاح\" ١/ ٢٠٦، \"غريب الحديث\" ٢/ ٤٠٤.\n(^٣) \"إصلاح المنطق\" ص ٣٦١.\n(^٤) ورد بهامش الأصل: صوابه عبيد الله عن ابن عباس، لعله سقط (عن). قلت (المحقق): وفي (ص ١): (عبد الله بن عباس).\n(^٥) رواية سعيد بن جبير، عن ابن عباس سلفت برقم (١٢٢) كتاب: العلم، باب: ما يستحب للعالم إذا سئل: أي الناس أعلم؟ فيكل العلم إلى الله، ورواه مسلم كذلك (٢٣٨٠) كتاب: الفضائل، باب: من فضائل الخضر - ﵇ -.","vol":"33","page":407},{"text":"قال الداودي: والأولى أن يحمل على موسى أنه قال الصدق قال: ولو قال لا، ولم يقل له: هل تعلم أحدًا، لدخل في قوله: ﴿مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [هود: ٤٦].\nوقوله: \"فجعل الله له الحوت آية\" أي: علامة على ما يريد، وذلك أنه حمل حوتًا كانا يأكلان منه هو وفتاه يوشع، فلما فقد نصفه تلقاء الصخرة فنام موسى وجلس يوشع، فوثب الحوت من المكتل، فاتخذ سبيله في البحر وكان طريقه كالطافي، فلم يوقظ يوشع موسى حتى انتبه، فنسي يوشع أن يذكر له أمر الحوت، فانطلقا يومهما وليلتهما، فوجد موسى الإعياء، فقال لفتاه: ﴿آتِنَا غَدَاءَنَا﴾، فذكر يوشع فقال: ﴿أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ﴾، فكان سبيل الحوت في البحر سربًا، وكان لموسى وفتاه عجبًا.\nوقوله: (﴿فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا﴾) قال الداودي: كان موسى يتبع أثر الحوت، أي: ينظر إليه بالساحل يسير معه حتى انتهى إلى الخضر - ﵇ -، ليس أنه سلك في أثره في البحر. قال: ولو كان كذلك لقال: سلك أثر الحوت.\nفصل:\nوقوله في حديث عبد الله بن عمرو - ﵄ -: (\"إنا قافلون\") أي: راجعون.","vol":"33","page":408},{"text":"<span data-type='title' id=toc-4354>٣٢ - باب قَوْلِ اللهِ -﷿-: ﴿وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِير﴾ (^١) [سبأ: ٢٣]</span>\nوَلَمْ يَقُلْ: مَاذَا خَلَقَ رَبُّكُمْ وَقَالَ -جَلَّ ذِكْرُهُ-: ﴿مَنْ ذَا الذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ﴾ [البقرة: ٢٥٥]\nقَالَ مَسْرُوقٌ، عَنِ ابْنِ مَسْعُودٍ إِذَا تَكَلَّمَ اللهُ بِالْوَحْيِ سَمِعَ أَهْلُ السَّمَوَاتِ شَيْئًا، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ وَسَكَنَ الصَّوْتُ عَرَفُوا أَنَّهُ الحَقُّ وَنَادَوْا: ﴿مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ﴾ [سبأ: ٢٣].\nيُذْكَرُ عَنْ جَابِرٍ، عَنْ عَبْدِ اللهِ بْنِ أُنَيْسٍ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «يَحْشُرُ اللهُ العِبَادَ، فَيُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ: أَنَا المَلِكُ، أَنَا الدَّيَّانُ».\n\n٧٤٨١ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ يَبْلُغُ بِهِ النَّبِيَّ - ﷺ - قَالَ: «إِذَا قَضَى اللهُ الأَمْرَ فِي السَّمَاءِ ضَرَبَتِ المَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ -قَالَ عَلِيٌّ: وَقَالَ غَيْرُهُ: صَفَوَانٍ- يَنْفُذُهُمْ ذَلِكَ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا: الحَقَّ، وَهُوَ العَلِيُّ الكَبِيرُ».\nقَالَ عَلِيٌّ: وَحَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، عَنْ عِكْرِمَةَ، عَنْ أَبِى هُرَيْرَةَ بِهَذَا.\n_________\n(^١) هذِه قراءة أبي عمرو وحمزة والكسائي، أُذن: بالرفع على ما لم يسم فاعله، وقرأ الباقون: أَذن بالفتح. انظر: \"حجة القراءات\" لابن زنجلة ص ٥٨٩، \"الكوكب الدري\" ص ٥٢٩.","vol":"33","page":409},{"text":"قَالَ سُفْيَانُ: قَالَ عَمْرٌو: سَمِعْتُ عِكْرِمَةَ، حَدَّثَنَا أَبُو هُرَيْرَةَ.\nقَالَ عَلِيٌّ: قُلْتُ لِسُفْيَانَ، قَالَ: سَمِعْتُ عِكْرِمَةَ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ؟، قَالَ: نَعَمْ. قُلْتُ لِسُفْيَانَ: إِنَّ إِنْسَانًا رَوَى عَنْ عَمْرٍو، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ يَرْفَعُهُ أَنَّهُ قَرَأَ: (فُزِّعَ) [سبأ: ٢٣]. قَالَ سُفْيَانُ هَكَذَا قَرَأَ عَمْرٌو فَلَا أَدْرِي سَمِعَهُ هَكَذَا أَمْ لَا، قَالَ سُفْيَانُ وَهْيَ قِرَاءَتُنَا. [انظر: ٤٧٠١ - فتح: ١٣/ ٤٥٣].\n\n٧٤٨٢ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ كَانَ يَقُولُ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا أَذِنَ اللهُ لِشَيْءٍ مَا أَذِنَ لِلنَّبِيِّ - ﷺ - يَتَغَنَّى بِالْقُرْآنِ». وَقَالَ صَاحِبٌ لَهُ: يُرِيدُ أَنْ يَجْهَرَ بِهِ. [انظر: ٥٠٢٣ - مسلم: ٧٩٢ - فتح: ١٣/ ٤٥٣].\n\n٧٤٨٣ - حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «يَقُولُ اللهُ: يَا آدَمُ. فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ. فَيُنَادَى بِصَوْتٍ إِنَّ اللهَ يَأْمُرُكَ أَنْ تُخْرِجَ مِنْ ذُرِّيَّتِكَ بَعْثًا إِلَى النَّارِ». [انظر:٣٣٤٨ - مسلم: ٢٢٢ - فتح: ١٣/ ٤٥٣].\n\n٧٤٨٤ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ، وَلَقَدْ أَمَرَهُ رَبُّهُ أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الجَنَّةِ. [انظر: ٣٣٤٨ مسلم: ٣٤٣٤، ٢٤٣٥ - فتح: ١٣/ ٤٥٣].\n(وقال مَسْرُوقٌ، عَنِ ابن مَسْعُودٍ - ﵁ - إِذَا تَكَلَّمَ اللهُ بِالْوَحْي سَمِعَ أَهْلُ السَّمَوَاتِ، فَإِذَا فُزَّعَ عَنْ قُلُوبِهِمْ وَسَكَنَ الصَّوْتُ عَرَفُوا أَنَّهُ الحَقُّ وَنَادَوْا: (مَاذَا قَالَ رَبُّكُمْ قَالُوا الحَقَّ).\nوهدا أسنده أبو داود عن أحمد بن أبي سريج وغيره، عن أبي معاوية (عن الأعمش) (^١)، عن شقيق، عن مسروق أنه حدثه عنه به\n_________\n(^١) من (ص ١).","vol":"33","page":410},{"text":"مرفوعًا (^١).\nثم قال البخاري: وُيذْكَرُ عَنْ جَابِرٍ - ﵁ -، عَنْ عَبْدِ اللهِ بْنِ أُنَيْسٍ - ﵁ -: سَمِعْتُ النَّبِيَّ - ﷺ - يقُولُ: \"يَحْشُرُ اللهُ العِبَادَ، فَيُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كمَا يَجمَعُهُ مَنْ قَرُبَ: أَنَا المَلِكُ، أَنَا الدَّيَّانُ\".\nوهذا أسنده الحارث بن أبي أسامة في \"مسنده\" من حديثه قال: بلغني حديث عن رجل من أصحاب رسول الله - ﷺ -: فابتعت بعيرًا فشددت عليه رحلي، ثم سرت إليه، فسرت شهرًا حتى قدمت الشام، فإذا عبد الله بن أنيس الأنصاري. فذكره عنه مطولًا (^٢).\nثم ساق حديث أبي هريرة - ﵁ -: \"إِذَا قَضَى اللهُ الأَمْرَ فِي السَّمَاءِ ضرَبَتِ المَلَائِكَةُ بِأَجْنِحَتِهَا\". الحديث، وقد سلف الحديث (^٣).\nوحديثه أيضًا: \"مَا أَذِنَ اللهُ لِشَيءٍ مَا أَذِنَ لنَّبِيِّ - ﷺ - يتَغَنَّى بِالْقُرْآنِ\". وَقَالَ صَاحِبٌ لَهُ: يُرِيدُ: يَجْهَرُ بِهِ.\nوحديث أبي سعيد الخدري - ﵁ - قَالَ: قَالَ رسول الله - ﷺ -: \"يَقُولُ اللهُ تعالى: يَا آدَمُ. فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ. فَيُنَادى بِصَوْتٍ إِنَّ اللهَ يَأْمُرُكَ أَنْ تُخْرِجَ مِنْ ذُرِّيَّتِكَ بَعْثًا إِلَى النَّارِ\".\nوحديث عائشة - ﵂ -: قَالَتْ: مَا غِرْتُ عَلَى امْرَأَةٍ مَا غِرْتُ عَلَى خَدِيجَةَ، وَلَقَدْ أَمَرَهُ رَبُّهُ أَنْ يُبَشِّرَهَا بِبَيْتٍ فِي الجَنَّةِ.\n_________\n(^١) أبو داود (٤٧٣٨) كتاب: السُّنَّة، باب: في القرآن، وفيه: مسلم، بدل: شقيق. والحديث صححه الألباني في \"الصحيحة\" (١٢٩٣).\n(^٢) رواه الحارث بن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٣٩).\n(^٣) سلف برقم (٤٧٠١) كتاب: التفسير.","vol":"33","page":411},{"text":"الشرح:\nاستدل البخاري بقوله تعالى: ﴿مَاذَا قَالَ رَبُّكُمْ﴾ [سبأ: ٢٣] ولم يقل: ماذا خلق ربكم، أن قوله تعالى قديم بذاته قائم بصفاته لم يزل موجودًا به ولا يزال، وأنه لا يشبه كلام المخلوقين وليس بذي حروف (^١)، خلافًا للمعتزلة التي نفت كلام الله وقالت: إن كلامه كناية عن الفعل والتكوين، قالوا: وهذا شائع في كلام العرب، ألا ترى (أنَّ) (^٢) الرجل يعبر عن حركته بيده فيقول: قلت بيدي هكذا، وهم يريدون: حركة يدي، ويحتجون بأن الكلام لا يعقل منا إلا (بأعضاء) (^٣) ولسان، والباري تعالى لا يجوز أن يكون له أعضاء دالات على الكلام إذ ليس بجسم، فرد البخاري عليهم بحديث الباب: \"إذا قضى الله الأمر في السماء فزعت … \" إلى آخره.\nوقوله: ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ﴾. أي: أذهب الفزع: قالوا (للذين من فوقهم) (^٤): ﴿مَاذَا قَالَ رَبُّكُمْ﴾؟\nفدل ذلك على أنهم سمعوا قولًا لم يفهموا معناه من أجل فزعهم؛ فقالوا: ﴿مَاذَا قَالَ رَبُّكُمْ﴾، ولم يقولوا ماذا خلق ربكم؟\nوأكد ذلك بما حكاه عن الملائكة أيضًا، ﴿قَالُوا الْحَقَّ﴾.\nوالحق إحدي صفتي الذات الذي لا يجوز على الله غيره؛ لأنه\n_________\n(^١) عقيدة أهل السنة والجماعة: أن الله يتكلم بكلام حقيقي متي شاء، كيف شاء، بما شاء، بحرفٍ، لا يماثل أصوات المخلوقين. وقد تقدم الكلام مرارا على هذِه المسألة.\n(^٢) من (ص ١).\n(^٣) في الأصل: (بالأعضاء)، والمثبت من (ص ١)، ومن \"شرح ابن بطال\" ١٠/ ٤٩.\n(^٤) في (ص ١): (للذي فوقهم).","vol":"33","page":412},{"text":"لا يجوز على كلامه الباطل، ولو كان القول منه خلقًا وفعلًا لقالوا حين سئلوا: ﴿مَاذَا قَالَ﴾ أخلق خلقًا كذا إنسانًا أو خيلًا أو شيئًا من المخلوقات، فلما وصفوا قوله بما يوصف به الكلام من الحق لم يجز أن يكون القول بمعنى الخلق والتكوين.\nوكذلك قوله لآدم: \"يَا آدَمُ\" وهو كلام مسموع، ولو كان بمعنى الخلق والتكوين ما أجاب \"لبيك وسعديك\" التي هي جواب المسموعات، وكذلك قول عائشة - ﵂ -: (ولقد أمره ربه أن يبشرها). هو كلام وقول مسموع من الله، ولو كان خلقًا لما فهم (عنه) (^١) عن ربه له بالبشرى.\nفصل:\nحاصل الخلاف في المسألة ثلاثة أقوال:\nقول أهل الحق أن القرآن غير مخلوق وأنه كلامه، وإنما يعنون بذلك الكلام القائم بذاته (سبحانه) (^٢) الذي هو شيء واحد لا ينقسم ولا يتجزأ ولا يشبه شيئًا من كلام المخلوقين؛ لأن المتكلم به لا يشبه المتكلمين، وإنما يوصف بأنه (كلمات) (^٣) كما قال الله تعالى: ﴿مَا نَفِدَتْ كَلِمَاتُ اللهِ﴾ [لقمان: ٢٧] على سبيل (التعليل) (^٤)، وإنما هو في الحقيقة كلام واحد، والعبارة عنه.\nواستثقل بعض الحفاظ أن يُقال عبارة عنه أنه مفهوم في نفسه، والعبارة عندهم إنما تكون عبارة عما هو غير مفهوم. وقالت الخوارج\n_________\n(^١) في (ص ١): فيه.\n(^٢) كذا في الأصل ووضع فوقها كلمة: كذا.\n(^٣) في (ص ١): كلام.\n(^٤) في الأصل: (التعليم)، والمثبت من (ص ١).","vol":"33","page":413},{"text":"والمرجئة والجهمية والنجارية: إنه مخلوق. وقال البلخي ومن قال بقوله: القرآن محدث غير مخلوق. وقال معمر: وما تكلم الله قط بل المتكلم من فعل الكلام، وإنما الكلام هو الأصوات، (وهل) (^١) فعل الشجرة، وقال قوم: الواجب الوقف في أمر القرآن، ولا يقول: إنه مخلوق ولا غير مخلوق.\nفصل:\nوقوله تعالى: ﴿مَنْ ذَا الذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ﴾ [البقرة: ٢٥٥] نزل لما قيل: شفعاؤنا عند الله الأصنام، فأعلم الله أن المؤمنين إنما يصلون على الأنبياء ويدعون للمؤمنين، كما أمروا أذن لهم.\nفصل:\nو﴿فُزِّعَ﴾ في الآية قرئ بالتشديد والتخفيف (^٢)، والمعنى: ذهب منها ما كانوا يجدونه من عظمة الله وجلاله، ففي ﴿فُزِّعَ﴾ ضمير عائد على اسم الله تعالى، والمعنى: حتى إذا جلى الله الفزع عن قلوب الملائكة أي: أزاله ﴿قَالُوا مَاذَا قَالَ رَبُّكُمْ﴾ وذلك فيما روي أن الملائكة تفزع إذا علمت أن الله أوحى بأمر، فتفزع منه أن يكون في أمر الساعة، فإذا جلي الله الفزع بأن ذلك ليس (في) (^٣) أمر الساعة، سألوا عن الوحي ما هو؟ فقالوا: ﴿مَاذَا قَالَ رَبُّكُمْ﴾ فيجاوبه جبريل - ﵇ - فيقول: ﴿قَالُوا الْحَقَّ﴾ وأخبر عنه بلفظ الجماعة؛ لجلاله وعظمته، وحجة من ضم الفاء أنه بنى الفعل للمفعول، وأقام\n_________\n(^١) ورد في هامش الأصل: لعله: وهو.\n(^٢) قرأ بالتخفيف ابن عامر ويعقوب، والباقي بالتشديد انظر: \"الكوكب الدري\" ص ٥٢٨.\n(^٣) في (ص ١): (من).","vol":"33","page":414},{"text":"المجرور مقام الفاعل وهو: ﴿عَنْ قُلُوبِهِمْ﴾، ومعناه كما تقدم.\nفصل:\nوقوله: (\"أنا الديان\") أي: (أنا) (^١) المجازي والمحاسب، وقوله: (\"خضعانا\") أي: تواضعًا.\nفصل:\nوقوله: (\"ما أذن الله لشيء\") أي: ما استمع، قال الشاعر:\nصم إذا سمعوا خيرًا ذكرت به … وإن ذكرت بسوء عندهم أذنوا\nوقوله: (\"يتغنى\") أي: يجهر. وقيل: يستغني به.\nفصل:\nوقوله: (\"بعثًا إلى النار\")، قال في غير هذا الموضع: \"من كل ألف تسعمائة وتسعة وتسعين\" (^٢)، ففي هذا أن الرب -ﷻ- قد علم أهل النار بأسمائهم وأسماء آبائهم وأعمالهم التي توجب لهم النار. والبعث بفتح الباء: الجيش، والمراد به هنا: الجماعة.\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٣٣٤٨) كتاب: أحاديث الأنبياء، باب: قصة يأجوج ومأجوج.","vol":"33","page":415},{"text":"<span data-type='title' id=toc-4355>٣٣ - باب كَلَامِ الرَّبِّ -﷿- مَعَ جِبْرِيلَ وَنِدَاءِ اللهِ المَلَائِكَةَ</span>\nوَقَالَ مَعْمَرٌ: ﴿وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ﴾ [النمل: ٦] أَيْ: يُلْقَى عَلَيْكَ. وَتَلَقَّاهُ أَنْتَ أَيْ: تَأْخُذُهُ عَنْهُمْ، وَمِثْلُهُ: ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾ [البقرة: ٣٧].\n\n٧٤٨٥ - حَدَّثَنِي إِسْحَاقُ، حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ -هُوَ ابْنُ عَبْدِ اللهِ بْنِ دِينَارٍ- عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ اللهَ ﵎ إِذَا أَحَبَّ عَبْدًا نَادَى جِبْرِيلَ إِنَّ اللهَ قَدْ أَحَبَّ فُلَانًا فَأَحِبَّهُ فَيُحِبُّهُ جِبْرِيلُ، ثُمَّ يُنَادِي جِبْرِيلُ فِي السَّمَاءِ إِنَّ اللهَ قَدْ أَحَبَّ فُلَانًا فَأَحِبُّوهُ. فَيُحِبُّهُ أَهْلُ السَّمَاءِ، وَيُوضَعُ لَهُ القَبُولُ فِي أَهْلِ الأَرْضِ». [انظر: ٣٢٠٩ - مسلم: ٢٦٣٧ - فتح: ١٣/ ٤٦١].\n\n٧٤٨٦ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ العَصْرِ وَصَلَاةِ الْفَجْرِ، ثُمَّ يَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ، فَيَسْأَلُهُمْ وَهْوَ أَعْلَمُ: كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ، وَأَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ». [انظر: ٥٥٥ - مسلم: ٦٣٢ - فتح: ١٣/ ٤٦١].\n\n٧٤٨٧ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاصِلٍ، عَنِ المَعْرُورِ قَالَ: سَمِعْتُ أَبَا ذَرٍّ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «أَتَانِي جِبْرِيلُ فَبَشَّرَنِي أَنَّهُ مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الجَنَّةَ». قُلْتُ وَإِنْ سَرَقَ وَإِنْ زَنَى؟! قَالَ: «وَإِنْ سَرَقَ وَإِنْ زَنَى». [انظر: ١٢٣٧ - مسلم: ٩٤ - فتح: ١٣/ ٤٦١].\n(وَقَالَ مَعْمَرٌ: ﴿وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ﴾ أَيْ: يُلْقَى عَلَيْكَ. وَتَلَقَّاهُ أَنْتَ أَيْ: تَأْخُذُهُ عَنْهُمْ، وَمِثْلُهُ: ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾).","vol":"33","page":416},{"text":"أخرجه عن معمر عبد الرزاق (^١).\nثم ذكر ثلاثة أحاديث سلفت:\nحديث أَبِي هُرَيْرَةَ - ﵁ -: «إِنَّ اللهَ إِذَا أَحَبَّ عَبْدًا نَادَى جِبْرِيلَ: إِنَّ اللهَ قَدْ أَحَبَّ فُلَانًا فَأَحِبَّهُ» الحديث (^٢).\nوحديثه أيضًا: \"يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ\". الحديث (^٣).\nوحديث أبي ذر - ﵁ - يرفعه: \"أَتَانِي جِبْرِيلُ فَبَشَّرَنِي أَنَّهُ مَنْ مَاتَ من أمتي لَا يُشْرِكُ باللهِ شَيْئًا دَخَلَ الجَنَّةَ\". قُلْتُ وإنْ سَرَقَ وَإِنْ زَنَى؟! قَالَ: \"وَإِنْ سَرَقَ وَإِنْ زَنَى\" (^٤).\n_________\n(^١) عزو المصنف -﵀- هذا التعليق هكذا يوهم أن معمرًا هذا هو ابن راشد، شيخ عبد الرزاق، وليس كذلك؛ فالتعليق لم أعثر عليه لا في \"مصنف عبد الرزاق\" ولا في \"تفسيره\".\nومعمر هنا هو ابن المثنى -أبو عبيدة- هذا ما جزم به الحافظ في \"الفتح\" ١٣/ ٤٦١، ونفي أن يكون هو ابن راشد.\nوقوله هذا -أعني: معمر بن المثنى- وجدته في \"مجاز القرآن\" تأليفه ٢/ ٩٢.\nوقال الحافظ في \"التغليق\" ٥/ ٣٥٧: معمر هذا هو أبو عبيدة بن المثنى اللغوي، قاله أبو ذر الهروي.\nأخبرنا بذلك من قوله: أبو محمد عبد الله بن محمد المكي إذنًا مشافهة، عن سليمان بن حمزة، أن جعفر بن على أنبأهم: أنا أبو القاسم خلف بن عبد الملك الحافظ في كتابه: أنا عبد الرحمن بن محمد: أنا القاضي أبو عمر أحمد بن محمد بن يحيى الحذارء -فيما كتب لي بخطه- عن عبد الوارق بن سفيان، عن قاسم بن أصبغ، عن أبي سعيد السكري، عن أبي حاتم، عن أبي عبيدة، به. اهـ.\n(^٢) سلف برقم (٣٢٠٩) كتاب: بدء الخلق، باب: ذكر الملائكة. ومواضع أخر.\n(^٣) سلف برقم (٥٥٥) كتاب: مواقيت الصلاة، باب: فضل صلاة العصر. ومواضع أخر.\n(^٤) سلف برقم (١٣٢٧).","vol":"33","page":417},{"text":"هذا الباب كالباب الذي قبله في إثبات كلامه تعالى وإسماعه جبريل والملائكة، فيسمعون عند ذلك الكلام القائم بذاته الذي لا يشبه كلام المخلوقين؛ إذ ليس بحروف ولا تقطيع بفم، وليس من شرطه أن يكون بلسان وشفتين وآلات، وحقيقته أن يكون مسموعًا مفهومًا، ولا يليق بالباري تعالى أن يستعين في كلامه بالجوارح والأدوات، فمن قال: لم أشاهد كلامًا إلا بأدوات لزمه التشبيه؛ إذ حكم على الله بحكم المخلوقين، وخالف قوله -﷿-: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ [الشورى: ١١].\nفصل:\nقوله: ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾: جمع على معنى التعظيم، وإنما هو في الحقيقة كلام واحد كما سلف.\nوروي أن آدم قال: يا رب عملي هذا هل شيء اخترعته أم أمر كتبته على؟ فقال: بل كتبته عليك فقال: أسألك كما كتبت على أن تغفر لي (^١). فإن كان هذا محفوظًا، فإنما قاله اعترافًا صحيحًا.\n_________\n(^١) رواه عبد الرزاق في \"تفسيره\" ١/ ٦٦ - ٦٧ (٤٤)، والطبري ١/ ٢٨١ - ٢٨٢ (٧٨١ - ٧٨٥)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٩١ (٤٠٩)، وأبو الشيخ في \"العظمة\" ص ٤٤٧ (١٠٢٦)، وأبو نعيم في \"الحلية\" ٣/ ٢٧٣، كلهم من طريق سفيان الثوري، عن عبد العزيز بن رفيع قال: أخبرني من سمع عبيد بن عمير، فذكره من قوله، وعزاه السيوطي في \"الدر المنثور\" ١/ ١١٧ لوكيع وعبد بن حميد وأبي الشيخ وأبي نعيم.\nأورده ابن أبي حاتم في \"علله\" ١/ ٨٦ - ٨٧ وقال: سئل أبو زرعة عن حديث رواه وكيع والمؤمل بن إسماعيل، واختلفا فقال مؤمل عن الثوري، عن عبد العزيز بن رفيع، عن مجاهد، عن عبيد بن عمير .. الحديث، وقال وكيع عن سفيان، عن عبد العزيز بن رفيع، عن من سمع عبيد بن عمير. قال: حديث وكيع أصح، وأخطأ المؤمل.","vol":"33","page":418},{"text":"فصل:\nوقوله في الحديث الأول: (\"فيوضع له القبول في الأرض\") يعني: عند الصالحين ليس عند جميع الخلق، والذي يوضع له بعد موته أكثر منه في حياته.\nفصل:\nو\"يتعاقبون\" قد سلف أنه لغة الحارث بن كعب يجمعون الفعل، قال الداودي: وروي أن الملائكة تنزل معهم بصحف مختومة فيها أعمال العباد إلا خائنة الأعين وما تخفي الصدور، فيلحقون ذلك.\nفصل:\nوحديث أبي ذر - ﵁ - فيه رد على من يقول: إن المؤمن إذا أتى كبيرة لا يدخل الجنة، و(^١) السنة على خلافه.\nوأول من قال: الفاسق منزلة بين منزلتين لا مؤمن ولا كافر واصل بن عطاء، واعتزل الأمة وفارقها لما قاله، فسمي معتزليًّا؛ لأن الأمة على قولين: فرقة تكفر بالذنوب، وفرقة تقول: هو مؤمن بإيمانه فاسق بفسقه، فابتدع واصل مقالة ثالثة.\nوأما قوله تعالى: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾ [المائدة: ٤٧]، ﴿الظَّالِمُونَ﴾ [المائدة: ٤٥]، ﴿الْكَافِرُونَ﴾ [المائدة: ٤٤]، فمحمول على استحلاله، وكذا قوله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ الآية [النساء: ٩٣] وإن جازاه.\n_________\n(^١) ورد بهامش الأصل: لعله سقط: أهل.","vol":"33","page":419},{"text":"<span data-type='title' id=toc-4356>٣٤ - باب قَوْلِ اللهِ -﷿-: ﴿أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُون﴾ [النساء: ١٦٦]</span>\nقَالَ مُجَاهِدٌ: ﴿يَتَنَزَّلُ الأَمْرُ بَيْنَهُنَّ﴾ [الطلاق: ١٢] بَيْنَ السَّمَاءِ السَّابِعَةِ وَالأَرْضِ السَّابِعَةِ.\n\n٧٤٨٨ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، حَدَّثَنَا أَبُو إِسْحَاقَ الْهَمْدَانِيُّ، عَنِ البَرَاءِ بْنِ عَازِبٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يَا فُلَانُ، إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلِ: اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِى إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الذِي أَرْسَلْتَ. فَإِنَّكَ إِنْ مُتَّ فِي لَيْلَتِكَ مُتَّ عَلَى الْفِطْرَةِ، وَإِنْ أَصْبَحْتَ أَصَبْتَ أَجْرًا». [انظر: ٢٤٧ - مسلم: ٢٧١٤ - فتح: ١٣/ ٤٦٢].\n\n٧٤٨٩ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى قَالَ: قَالَ رَسُولُ اللهِ - ﷺ - يَوْمَ الأَحْزَابِ: «اللَّهُمَّ مُنْزِلَ الْكِتَابِ سَرِيعَ الْحِسَابِ، اهْزِمِ الأَحْزَابَ وَزَلْزِلْ بِهِمْ». [انظر: ٢٨١٨ - مسلم: ١٧٤٢ - فتح: ١٣/ ٤٦٢].\nزَادَ الحُمَيْدِيُّ: حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا ابْنُ أَبِي خَالِدٍ، سَمِعْتُ عَبْدَ اللهِ، سَمِعْتُ النَّبِيَّ - ﷺ -.\n\n٧٤٩٠ - حَدَّثَنَا مُسَدَّدٌ، عَنْ هُشَيْمٍ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ، بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] قَالَ: أُنْزِلَتْ وَرَسُولُ اللهِ - ﷺ - مُتَوَارٍ بِمَكَّةَ، فَكَانَ إِذَا رَفَعَ صَوْتَهُ سَمِعَ الْمُشْرِكُونَ فَسَبُّوا الْقُرْآنَ وَمَنْ أَنْزَلَهُ وَمَنْ جَاءَ بِهِ. وَقَالَ اللهُ تَعَالَى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ لَا تَجْهَرْ بِصَلَاتِكَ حَتَّى يَسْمَعَ المُشْرِكُونَ، وَلَا تُخَافِتْ بِهَا عَنْ أَصْحَابِكَ فَلَا تُسْمِعُهُمْ.","vol":"33","page":420},{"text":"﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ [الإسراء: ١١٠]: أَسْمِعْهُمْ وَلَا تَجْهَرْ حَتَّى يَأْخُذُوا عَنْكَ الْقُرْآنَ. [انظر: ٤٧٢٢ - مسلم: ٤٤٦ - فتح: ١٣/ ٤٦٣].\n(قَالَ مُجَاهِدٌ: ﴿يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ﴾ [الطلاق: ١٢] بَيْنَ السَّمَاءِ السَّابِعَةِ وَالأَرْضِ السَّابِعَةِ).\nهذا المذكور في \"تفسيره\" من حديث ورقاء، عن ابن أبي نجيح عنه (^١).\nذكر فيه أحاديث سلفت:\nحديث أبي إِسْحَاقَ الهَمْدَانِيّ، عَنِ البَرَاءِ بْنِ عَازِبِ - ﵄ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"يَا فُلَانُ، إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلِ: اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ\". الحديث بطوله (^٢).\nوحديث ابن أَبِي أَوْفَى، أنه - ﷺ - قال يَوْمَ الأَحْزَابِ: \"اللَّهُمَّ مُنْزِلَ الكِتَابِ سَرِيعَ الحِسَابِ، اهْزِمِ الأَحْزَابَ وَزَلْزِلْ بِهِمْ\" (^٣).\nثم ساقه بالتحديث من حديث سُفْيَانَ: ثَنَا ابن أَبِي خَالِدٍ، سَمِعْتُ عَبْدَ اللهِ - ﵁ - سَمِعْتُ النَّبِيَّ - ﷺ -.\nوحديث ابن عباس - ﵄ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] قَالَ: نزلَتْ وَرَسُولُ اللهِ - ﷺ - متَوَارٍ بِمَكَّةَ (^٤).\n_________\n(^١) \"تفسير مجاهد\" ٢/ ٦٨٢.\n(^٢) سبق برقم (٢٤٧) كتاب: الغسل، باب: فضل من بات على وضوء.\n(^٣) سبق برقم (٢٩٦٦) كتاب: الجهاد، باب: كان النبي - ﷺ - إذا لم يقاتل أول النهار أخر القتال حتى تزول الشمس.\n(^٤) سبق برقم (٤٧٢٢) كتاب: التفسير، باب: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾.","vol":"33","page":421},{"text":"الشرح:\nلا تعلق للقدرية في الآية المذكورة: ﴿أَنْزَلَهُ بِعِلْمِهِ﴾ أن القرآن مخلوق؛ لأن كلامه تعالى قديم قائم بذاته، ولا يجوز أن تكون صفة ذات القديم إلا قديمة، فالمراد بالإنزال: إفهام عباده (المكلفين) (^١) معاني كتابه وفرائضه التي افترضها عليهم، وليس إنزاله كإنزال الأجسام المخلوقة التي يجوز عليها الحركة والانتقال من مكان إلى مكان؛ لأن القرآن ليس بجسم ولا مخلوق، والأفعال التي يعبر بها عن الأجسام كالحركة والانتقال من الأمكنة تستحيل على الله تعالى وعلي كلامه وجميع صفاته.\nقال المهلب: وفي حديث البراء - ﵁ - الرد على القدرية الذين يزعمون أن لهم قدرة على الخير والشر استحقوا عليها العذاب والثواب، لأمره - ﵇ - من أوى إلى فراشه بالتبرؤ عند نومه من الحول والقوة والاستسلام لقدرة الله تعالى التي غلبه بها النوم، فلم يستطع دفعه، فلو كان يملك لنفسه نفعًا أو ضرًا لدفع عن نفسه النوم الذي هو موت، إن أمسك الله نفسه فيه مات أبدًا، وإن أرسلها بعد موته ساعة أو ساعتين جدد لها حياة، وكيف يملك الإنسان قدرة وقد أمره نبيه - عليه أفضل الصلاة والسلام - أن يتبرأ من جميع وجوهها في هذا الحديث.\nثم عرفك أن هذِه الفطرة التي فطر الله الناس عليها يجب أن تكون آخر ما يقوله المرء الذي حضره أول الموت؛ فيموت على الفطرة التي فطر الله الناس عليها خلقه، وإن أحياه (أصاب) (^٢) بتبرئه إليه خيرًا، يريد: أجر الآخرة، وجزاه من رزق وكفاية وحفظ في الدنيا.\n_________\n(^١) في الأصل: (المتكلمين)، والمثبت من (ص ١).\n(^٢) في الأصل: (أحياه)، والمثبت من (ص ١).","vol":"33","page":422},{"text":"فصل:\nمعنى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ [الإسراء: ١١٠] لئلا يسمع المشركون فيسبوا.\nوقالت عائشة - ﵂ -: نزلت في الدعاء (^١)، وبه قال ابن نافع، وقيل: كان الصديق يخافت في صلاة الليل وعمر يجهر، فأمر أبو بكر أن يرفع قليلًا، وأُمر عمر أن يخفض قليلًا (^٢).\nوقال زياد بن عبد الرحمن: لا تجهر في صلاة النهار بقراءتك، ولا تخافت بها في صلاة الليل.\nفصل:\nوفي حديث ابن أبي أوفى: جواز الدعاء بالسجع إذا لم يكن متكلفًا مصنوعًا بفكره وشغل بالِ (بتهيئته) (^٣)، فيضعف بذلك تحقيق نية الداعي؛ فلذلك كره السجع في الدعاء، وأما إذا تكلم به طبعًا فهو حسن كما سلف في الدعاء.\nقال ابن التين: إنما يكره السجع في القول الباطل كما وقع في تلك القصة، وفيه: فمثل ذلك يُطَل (^٤).\n_________\n(^١) سبق برقم (٤٧٢٣) كتاب: التفسير، باب: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾، ورواه مسلم (٤٤٧) كتاب: الصلاة، باب: التوسط في القراءة في الصلاة الجهرية.\n(^٢) رواه أبو داود (١٣٢٩)، والترمذي (٤٤٧)، من حديث أبي قتادة، وصححه الألباني في \"صحيح أبي داود\" برقم (١٢٠٠).\n(^٣) من (ص ١).\n(^٤) رواه مسلم (١٦٨٢) كتاب: القسامة، باب: دية الجنين.","vol":"33","page":423},{"text":"فصل:\nوفي حديث ابن عباس - ﵄ - أن قطع الذرائع التي تنقص الباري تعالى وتنقص كتابه واجب، وإن كان المراد بها المنع من رفع الصوت بالقران لئلا يسمعه من يسبه ومن أنزله.\nفصل:\nمعنى: (\"آمنت بكتابك الذي أنزلت\") أي: صدقت بكتبك، فالكتاب اسم جنس يقع على الواحد والجمع.\nوقوله: (\"ونبيك الذي أرسلت\"). قال الداودي عن بعض العلماء: يكون الرسول غير نبي والنبي غير رسول، ويجمع الله ذلك لمن يشاء، وكان نبينا ممن جُمِعا له، وقد نص الله في القرآن على ستة عشر نبيًّا وسماهم مع ذلك رسلًا، وذكر سبعة أنبياء وأكمل أحد عشر نبيَّا، وهم الأسباط بنو يعقوب ويوسف برسول نبي صديق.\nوقوله: يكون الرسول غير نبي غلط، والمعروف خلافه؛ لأن الرسول لا يكون إلا نبيًّا إلا أن يكون من الملائكة.\nفصل:\nالأحزاب: هم الذين أتوه سنة أربع عام الخندق، أتى بهم أبو سفيان، وقد ركب ومعه عيينة بن حصن، وقاتل مضر، فاستجاب الله لنبيه وأرسل عليهم ما ذكر في كتابه.","vol":"33","page":424},{"text":"<span data-type='title' id=toc-4357>٣٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾ [الفتح: ١٥]</span>\n﴿لَقَوْلٌ فَصْلٌ﴾: حَقٌّ ﴿وَمَا هُوَ بِالْهَزْلِ (١٤)﴾ [الطارق: ١٣ - ١٤]. بِاللَّعِبِ.\n\n٧٤٩١ - حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ - ﷺ -: «قَالَ اللهُ تَعَالَى: يُؤْذِينِي ابْنُ آدَمَ، يَسُبُّ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِي الأَمْرُ، أُقَلِّبُ اللَّيْلَ وَالنَّهَارَ». [انظر: ٤٨٢٦ - مسلم: ٢٢٤٦ - فتح: ١٣/ ٤٦٤].\n\n٧٤٩٢ - حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَقُولُ اللهُ -﷿-: الصَّوْمُ لِي وَأَنَا أَجْزِى بِهِ، يَدَعُ شَهْوَتَهُ وَأَكْلَهُ وَشُرْبَهُ مِنْ\nأَجْلِى. وَالصَّوْمُ جُنَّةٌ، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ حِينَ يُفْطِرُ، وَفَرْحَةٌ حِينَ يَلْقَى رَبَّهُ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ المِسْكِ». [انظر: ١٨٩٤ - مسلم: ١١٥١ - فتح: ١٣/ ٤٦٤].\n\n٧٤٩٣ - حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «بَيْنَمَا أَيُّوبُ يَغْتَسِلُ عُرْيَانًا خَرَّ عَلَيْهِ رِجْلُ جَرَادٍ مِنْ ذَهَبٍ، فَجَعَلَ يَحْثِي فِي ثَوْبِهِ، فَنَادَى رَبُّهُ يَا أَيُّوبُ، أَلَمْ أَكُنْ أَغْنَيْتُكَ عَمَّا تَرَى؟ قَالَ: بَلَى يَا رَبِّ، وَلَكِنْ لَا غِنَى بِي عَنْ بَرَكَتِكَ». [انظر: ٢٧٩ - فتح: ١٣/ ٤٦٤].\n\n٧٤٩٤ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عَبْدِ اللهِ الأَغَرِّ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَتَنَزَّلُ رَبُّنَا ﵎ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ فَيَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ، مَنْ يَسْأَلُنِي فَأُعْطِيَهُ، مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ». [انظر: ١١٤٥ - مسلم: ٧٥٨ - فتح: ١٣/ ٤٦٤].","vol":"33","page":425},{"text":"٧٤٩٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، أَنَّ الأَعْرَجَ، حَدَّثَهُ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللهِ - ﷺ - يَقُولُ: «نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ». [انظر: ٢٣٨ - مسلم: ٨٥٥ - فتح: ١٣/ ٤٦٤].\n\n٧٤٩٦ - وَبِهَذَا الإِسْنَادِ: «قَالَ اللهُ: أَنْفِقْ أُنْفِقْ عَلَيْكَ». [انظر: ٤٦٨٤ - مسلم: ٩٩٣ - فتح: ١٣/ ٤٦٤].\n\n٧٤٩٧ - حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا ابْنُ فُضَيْلٍ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ فَقَالَ: «هَذِهِ خَدِيجَةُ أَتَتْكَ بِإِنَاءٍ فِيهِ طَعَامٌ أَوْ إِنَاءٍ فِيهِ شَرَابٌ، فَأَقْرِئْهَا مِنْ رَبِّهَا السَّلَامَ، وَبَشِّرْهَا بِبَيْتٍ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ». [انظر: ٣٨٢٠ - مسلم: ٢٤٣٢ - فتح: ١٣/ ٤٦٥].\n\n٧٤٩٨ - حَدَّثَنَا مُعَاذُ بْنُ أَسَدٍ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"قَالَ اللهُ: أَعْدَدْتُ لِعِبَادِى الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ». [انظر: ٣٢٤٤ - مسلم: ٢٨٢٤ - فتح: ١٣/ ٤٦٥].\n\n٧٤٩٩ - حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي سُلَيْمَانُ الأَحْوَلُ، أَنَّ طَاوُسًا أَخْبَرَهُ، أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يَقُولُ: كَانَ النَّبِيُّ - ﷺ - إِذَا تَهَجَّدَ مِنَ اللَّيْلِ قَالَ «اللَّهُمَّ لَكَ الحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الحَمْدُ أَنْتَ رَبُّ السَّمَوَاتِ وَالأَرْضِ، وَمَنْ فِيهِنَّ، أَنْتَ الحَقُّ، وَوَعْدُكَ الحَقُّ وَقَوْلُكَ الحَقُّ، وَلِقَاؤُكَ الحَقُّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ إِلَهِي، لَا إِلَهَ إِلاَّ أَنْتَ». [انظر: ١١٢٠ - مسلم: ٧٦٩ - فتح: ١٣/ ٤٦٥].\n\n٧٥٠٠ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا عَبْدُ اللهِ بْنُ عُمَرَ النُّمَيْرِيُّ، حَدَّثَنَا","vol":"33","page":426},{"text":"يُونُسُ بْنُ يَزِيدَ الأَيْلِيُّ قَالَ: سَمِعْتُ الزُّهْرِيَّ قَالَ: سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ المُسَيَّبِ، وَعَلْقَمَةَ بْنَ وَقَّاصٍ، وَعُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ، عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيِّ - ﷺ - حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا، فَبَرَّأَهَا اللهُ مِمَّا قَالُوا، وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الحَدِيثِ الذِي حَدَّثَنِي- عَنْ عَائِشَةَ قَالَتْ: وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنَّ اللهَ يُنْزِلُ فِي بَرَاءَتِي وَحْيًا يُتْلَى، وَلَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى، وَلَكِنِّي كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ - ﷺ - فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ بِهَا فَأَنْزَلَ اللهُ تَعَالَى: ﴿إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ﴾ [النور: ١١]. العَشْرَ الآيَاتِ. [انظر: ٢٥٩٣ - مسلم: ٢٧٧ - فتح: ١٣/ ٤٦٥].\n\n٧٥٠١ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا المُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي الزِّنَادِ، عَنِ\nالأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «يَقُولُ اللهُ: إِذَا أَرَادَ عَبْدِي أَنْ يَعْمَلَ سَيِّئَةً فَلَا تَكْتُبُوهَا عَلَيْهِ حَتَّى يَعْمَلَهَا، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا بِمِثْلِهَا، وَإِنْ تَرَكَهَا مِنْ أَجْلِي فَاكْتُبُوهَا لَهُ حَسَنَةً، وَإِذَا أَرَادَ أَنْ يَعْمَلَ حَسَنَةً فَلَمْ يَعْمَلْهَا فَاكْتُبُوهَا لَهُ حَسَنَةً، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا لَهُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةٍ». [مسلم: ١٢٨ - فتح: ١٣/ ٤٦٥].\n\n٧٥٠٢ - حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ مُعَاوِيَةَ بْنِ أَبِي مُزَرِّدٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «خَلَقَ اللهُ\nالخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ فَقَالَ: مَهْ. قَالَتْ: هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ القَطِيعَةِ. فَقَالَ: أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ؟ قَالَتْ بَلَى يَا رَبِّ. قَالَ: فَذَلِكِ لَكِ». ثُمَّ قَالَ أَبُو هُرَيْرَةَ: ﴿فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ (٢٢)﴾ [محمد: ٢٢]. [انظر: ٤٨٣ - مسلم: ٢٥٥٤ - فتح: ١٣/ ٤٦٥].\n\n٧٥٠٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا سُفْيَانُ، عَنْ صَالِحٍ عَنْ عُبَيْدِ اللهِ، عَنْ زَيْدِ بْنِ خَالِدٍ قَالَ: مُطِرَ النَّبِيُّ - ﷺ - فَقَالَ: «قَالَ اللهُ أَصْبَحَ مِنْ عِبَادِي كَافِرٌ بِي وَمُؤْمِنٌ بِي».","vol":"33","page":427},{"text":"[انظر: ٨٤٦ - مسلم: ٧١ - فتح: ١٣/ ٤٦٦].\n\n٧٥٠٤ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «قَالَ اللهُ: إِذَا أَحَبَّ عَبْدِي لِقَائِي أَحْبَبْتُ لِقَاءَهُ، وَإِذَا كَرِهَ لِقَائِي كَرِهْتُ لِقَاءَهُ» [فتح: ١٣/ ٤٦٦].\n\n٧٥٠٥ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «قَالَ اللهُ: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي». [انظر: ٧٤٠٥ - مسلم: ٢٦٧٥ - فتح: ١٣/ ٤٦٦].\n\n٧٥٠٦ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «قَالَ رَجُلٌ لَمْ يَعْمَلْ خَيْرًا قَطُّ، فَإِذَا مَاتَ فَحَرِّقُوهُ، وَاذْرُوا نِصْفَهُ فِي البَرِّ وَنِصْفَهُ فِي البَحْرِ، فَوَاللهِ لَئِنْ قَدَرَ اللهُ عَلَيْهِ لَيُعَذِّبَنَّهُ عَذَابًا لَا يُعَذِّبُهُ أَحَدًا مِنَ العَالَمِينَ، فَأَمَرَ اللهُ البَحْرَ فَجَمَعَ مَا فِيهِ، وَأَمَرَ البَرَّ فَجَمَعَ مَا فِيهِ، ثُمَّ قَالَ: لِمَ فَعَلْتَ؟ قَالَ: مِنْ خَشْيَتِكَ، وَأَنْتَ أَعْلَمُ، فَغَفَرَ لَهُ». [انظر: ٣٤٨١ مسلم: ٢٧٥٦ - فتح ١٣/ ٤٦٦].\n\n٧٥٠٧ - حَدَّثَنَا أَحْمَدُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللهِ سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي عَمْرَةَ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - قَالَ: «إِنَّ عَبْدًا أَصَابَ ذَنْبًا -وَرُبَّمَا قَالَ: أَذْنَبَ ذَنْبًا- فَقَالَ: رَبِّ أَذْنَبْتُ -وَرُبَّمَا قَالَ: أَصَبْتُ- فَاغْفِرْ لِي فَقَالَ رَبُّهُ: أَعَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ؟ غَفَرْتُ لِعَبْدِي. ثُمَّ مَكَثَ مَا شَاءَ اللهُ، ثُمَّ أَصَابَ -ذَنْبًا أَوْ أَذْنَبَ ذَنْبًا- فَقَالَ: رَبِّ أَذْنَبْتُ -أَوْ أَصَبْتُ- آخَرَ، فَاغْفِرْهُ. فَقَالَ: أَعَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ؟ غَفَرْتُ لِعَبْدِي، ثُمَّ مَكَثَ مَا شَاءَ اللهُ، ثُمَّ أَذْنَبَ ذَنْبًا -وَرُبَّمَا قَالَ:- أَصَابَ ذَنْبًا -قَالَ:- قَالَ: رَبِّ أَصَبْتُ -أَوْ أَذْنَبْتُ - آخَرَ فَاغْفِرْهُ لِي. فَقَالَ: أَعَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ؟ غَفَرْتُ لِعَبْدِي -ثَلَاثًا- فَلْيَعْمَلْ مَا شَاءَ». [مسلم: ٣٧٥٨ - فتح: ١٣/ ٤٦٦].","vol":"33","page":428},{"text":"٧٥٠٨ - حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا مُعْتَمِرٌ، سَمِعْتُ أَبِي، حَدَّثَنَا قَتَادَةُ، عَنْ عُقْبَةَ بْنِ عَبْدِ الغَافِرِ، عَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ - ﷺ - «أَنَّهُ ذَكَرَ رَجُلًا فِيمَنْ سَلَفَ -أَوْ فِيمَنْ كَانَ قَبْلَكُمْ، قَالَ كَلِمَةً يَعْنِي-: \"أَعْطَاهُ اللهُ مَالًا وَوَلَدًا - فَلَمَّا حَضَرَتِ الْوَفَاةُ قَالَ لِبَنِيهِ أَيَّ أَبٍ كُنْتُ لَكُمْ قَالُوا خَيْرَ أَبٍ. قَالَ: فَإِنَّهُ لَمْ يَبْتَئِرْ -أَوْ: لَمْ يَبْتَئِزْ- عِنْدَ اللهِ خَيْرًا، وَإِنْ يَقْدِرِ اللهُ عَلَيْهِ يُعَذِّبْهُ، فَانْظُرُوا إِذَا مُتُّ فَأَحْرِقُونِي، حَتَّى إِذَا صِرْتُ فَحْمًا فَاسْحَقُونِي -أَوْ قَالَ: فَاسْحَكُونِي- فَإِذَا كَانَ يَوْمُ رِيحٍ عَاصِفٍ فَأَذْرُونِي فِيهَا». فَقَالَ نَبِيُّ اللهِ - ﷺ -: «فَأَخَذَ مَوَاثِيقَهُمْ عَلَى ذَلِكَ وَرَبِّي، فَفَعَلُوا ثُمَّ أَذْرَوْهُ فِي يَوْمٍ عَاصِفٍ، فَقَالَ اللهُ -﷿-: كُنْ. فَإِذَا هُوَ رَجُلٌ قَائِمٌ. قَالَ اللهُ: أَيْ عَبْدِي، مَا حَمَلَكَ عَلَى أَنْ فَعَلْتَ مَا فَعَلْتَ؟ قَالَ: مَخَافَتُكَ\" أَوْ: \"فَرَقٌ مِنْكَ\" قَالَ: \"فَمَا تَلَافَاهُ أَنْ رَحِمَهُ عِنْدَهَا\". وَقَالَ مَرَّةً أُخْرَى: فَمَا تَلَافَاهُ غَيْرُهَا\". فَحَدَّثْتُ بِهِ أَبَا عُثْمَانَ فَقَالَ: سَمِعْتُ هَذَا مِنْ سَلْمَانَ غَيْرَ أَنَّهُ زَادَ فِيهِ\" أَذْرُونِي فِي الْبَحْرِ\". أَوْ كَمَا حَدَّثَ. [انظر: ٣٤٧٨ - مسلم: ٢٧٥٧ - فتح: ١٣/ ٤٦٦].\nحَدَّثَنَا مُوسَى، حَدَّثَنَا مُعْتَمِرٌ وَقَالَ: \"لَمْ يَبْتَئِرْ\". وَقَالَ خَلِيفَةُ: حَدَّثَنَا مُعْتَمِرٌ وَقَالَ: \"لَمْ يَبْتَئِزْ\". فَسَّرَهُ قَتَادَةُ: لَمْ يَدَّخِرْ.\nثم ذكر فيه أحاديث عدتها سبعة عشر:\nأحدها:\nحديث سَعِيدِ بْنِ المُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، قَالَ: قَالَ رسول الله - ﷺ -: \"قَالَ اللهُ -﷿-: يُؤْذِينِي ابن آدَمَ، يَسُبُّ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِي الأَمْرُ، أُقَلِّبُ اللَّيْلَ وَالنَّهَارَ\".\nثانيها:\nحديث أَبِي صَالِحٍ، عنه، عن رسول الله - ﷺ - قَالَ: \"يَقُولُ اللهُ تعالى: الصَّوْمُ لِي وَأَنَا أَخزِي بِهِ\".","vol":"33","page":429},{"text":"وقد سلف (^١).\nوالبخاري أخرجه عن أبي نعيم: ثنا الأعمش به، وكذا إسناده عند جميع الرواة خلا ابن السكن؛ فإنه زاد فيه: سفيان بن سعيد، فقال: ثنا أبو نعيم، ثنا سفيان ثنا الأعمش به، والصواب: من خالفه من جميع الرواة.\nثالثها:\nحديث هَمَّامٍ، عَنْه: \"بَيْنَمَا أيّوبُ يَغْتَسِلُ عُرْيَانًا\". الحديث.\nوقد سلف (^٢).\nرابعها:\nحديث أَبِي عَبْدِ اللهِ الأَغَرِّ: \"يَتَنَزَّلُ رَبُّنَا\" الحديث.\nواسمه: سلمان مولى جهينة من أصبهان، وفي طبقته مسلم الأغر عن أبي هريرة وأبي سعيد واشتركا في عتقه فهو مولاهما، كان قاضيًا من أهل المدينة، قال أحمد: وأغر وسليمان واحد.\nخامسها:\nحديث الأعرج عنه: \"نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القِيَامَةِ\". وبه: \"قَالَ اللهُ -﷿-: أَنْفِقْ أُنْفِقْ عَلَيْكَ\".\nسادسها:\nحديث أبي زرعة عنه: فَقَالَ: \"هذِه خَدِيجَةُ أَتَتْكَ بِإِنَاءٍ فِيهِ طَعَامٌ -أَوْ: إِنَاءٍ فِيهِ شَرَابٌ- فَأَقْرِئهَا مِنْ رَبِّهَا السَّلَامَ\".\n_________\n(^١) برقم (١٨٩٤) كتاب: الصوم، باب: فضل الصوم.\n(^٢) برقم (٣٣٩١) كتاب: أحاديث الأنبياء، باب: قول الله تعالى: ﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ ..﴾.","vol":"33","page":430},{"text":"سلف (^١).\nسابعها:\nحديث همام عنه عن رسول الله - ﷺ - قالَ: \"قَالَ تعالى: أَعْدَدْتُ لِعبَادي الصَّالِحيِنَ مَا لَا عَيْنٌ رَأَتْ \"\nالحديث سلف أيضًا (^٢).\nثامنها:\nحديث ابن عباس - ﵄ -: كَانَ النَّبِيُّ - ﷺ - إِذَا تَهَجَّدَ مِنَ اللَّيْلِ قَالَ: \"اللَّهُمَّ لَكَ الحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ\". الحديث.\nتاسعها:\nحديث عائشة - ﵂ - في حديث الإفك: وَلَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى. الحديث.\nفي إسناده عبد الله بن عمر بن غانم النميري شيخ شيخ البخاري، نزل إفريقية، انفرد (به) (^٣) البخاري، مات سنة تسعين ومائة، وكان مولده سنة ثمان وعشرين ومائة.\nالعاشر:\nحديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَة - ﵁ - عن رَسُولِ اللهِ - ﷺ -: \"يَقُولُ اللهُ -﷿- إِذَا أَرَادَ عَبْدِي أَنْ يَعْمَلَ سَيِّئَةً فَلَا تَكْتبوهَا عَلَيْهِ حَتَّى يَعْمَلَهَا\". الحديث.\n_________\n(^١) برقم (٣٨٢٠) كتاب: مناقب الأنصار، باب: تزويج النبي - ﷺ - خديجة وفضلها - ﵂ -.\n(^٢) سلف برقم (٣٢٤٤) كتاب: بدء الخلق، باب: ما جاء في صفة الجنة وأنها مخلوقة.\n(^٣) من (ص ١).","vol":"33","page":431},{"text":"الحادي عشر:\nحَدَّثنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللهِ، حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ مُعَاوِيَةَ بْنِ أَبِي مُزَرِّدٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - عن رَسُولِ اللهِ - ﷺ -: \"خَلَقَ اللهُ الخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ، (فقال) (^١): مَهْ\" الحديث.\nوإسماعيل بن عبد الله هذا هو: أبو عبد الله إسماعيل بن أبي أويس، عبد الله بن عبد الله بن أويس، أخي أنس ونافع والربيع أولاد مالك بن أبي عامر، نافع بن عمرو بن الحارث بن عثمان بن حنبل -ويقال: خثيل بخاء معجمة وثاء مثلثة فيهما- ابن عمرو بن الحارث ذي أصبح أخي يحصب، ابني مالك بن زيد الحميري الأصبحي، حليف عثمان بن عبيد الله القرشي التيمي، ابن أخت مالك بن أنس، اتفقا عليه، وقد تُكلِم فيه، مات سنة ست وعشرين (ومائتين) (^٢) ويقال: سنة سبع وعشرين ومائتين في رجب،\nروى عن سليمان بن بلال، وروى عن أخيه أبي بكر عبد الحميد بن أبي أويس الأعشى عن سليمان بن بلال، ومات الأعشى سنة ثنتين ومائتين، ومات سليمان سنة اثنتين وسبعين، وقيل سنة سبع وسبعين بالمدينة.\nومعاوية بن أبي مزرد عبد الرحمن أخي أبي الحباب سعيد بن يسار، مول شقران مولى رسول الله - ﷺ -، اتفقا عليه وعلى عمه سعيد بن يسار، ومات سنة سبع عشرة ومائة مع نافع وقتادة وعبد الله بن أبي مليكة وأبي\n_________\n(^١) في (ص ١): فقالت. وورد في هامش الأصل ما نصه: كذا في أصله: (قالت). ومدخله في الكلام على ما يقتضي أن تكون الرحم قالت ذلك، وكأنه كذلك في الأصل الذي نقل منه.\n(^٢) فوقها في الأصل: لا: إلى.","vol":"33","page":432},{"text":"رجاء عمران بن ملحان على قول، وقيل: مات سعيد أبو رجاء في خلافة عمر بن عبد العزيز، وقيل: ولاء سعيد بن يسار للحسن (بن) (^١) علي بن أبي طالب.\nالحديث الثاني عشر:\nحديث زيدِ بْنِ خَالِدٍ قَالَ: مُطِرَ الناس، فقال - ﷺ -: \"قَالَ اللهُ تعالى: أَصبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وكَافِرٌ بِي\". وقد سلف (^٢).\nالثالت عشر:\nحديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: \"قَالَ اللهُ تعالى: إِذَا أَحَبَّ عَبدِي لِقَائِي\". الحديث.\nالرابع عشر:\nحديث الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - أيضًا، أَنَّه - ﷺ - قَالَ: \"أَنَا عِنْدَ ظَنِّ عَبدِي بِي\".\nالخامس عشر:\nحديثه أيضًا في الرجل لم يعمل خيرًا قط، وقد سلف (^٣).\nالسادس عشر:\nحديث عبد الرحمن بن أبي (عمرة) (^٤) قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمعت النَّبِيَّ - ﷺ - يقول: \"إِنَّ عَبْدًا أَصَابَ ذَنْبًا -وَرُبَّمَا قَالَ: أَذْنَبَ ذَنْبًا- فَقَالَ: رَبِّ أَذْنَبْتُ- وَرُبَّمَا قَالَ: أَصَبْتُ- فَاغْفِرْ لِي\".\n_________\n(^١) من (ص ١).\n(^٢) سلف برقم (٨٤٦) كتاب: الآذان، باب: يستقبل الإمام الناس إذا سلم.\n(^٣) برقم (٣٤٨١) كتاب: أحاديث الأنبياء.\n(^٤) في الأصل: (عمرو) والمثبت هو الصواب.","vol":"33","page":433},{"text":"وعبد الرحمن بن أبي عمرة بشير أخي ثعلبة وأبي عبيدة وحبيب أولاد (عمرو) (^١) بن محصن بن عمرو بن عتيك بن عمرو بن مبذول، وهو عامر بن مالك بن النجار، ويقال: لمبذول أيضًا: أسد بن مالك، لأبيه ولإخوته صحبة، فأما أبوه (أبو عمرة) (^٢) بشير فقتل مع علي - ﵁ - بصفين.\nروى عنه ابنه عبد الرحمن، روي له أبو داود والنسائي، وقد اتفقا على ولده عبد الرحمن قاضي المدينة عن أبي هريرة - ﵁ -، وروى له مسلم عن عثمان بن عفان - ﵁ -، وزيد بن خالد.\nوأم عبد الرحمن وعبد الله بن أبي عمرة هند بنت المقوم بن عبد المطلب، وأما عمه ثعلبة بن عمرو بن محصن، فشهد بدرًا وما بعدها، مات في خلافة عثمان، وقيل: قتل يوم جسر أبي عبيد، روى عنه ابنه عبد الرحمن بن ثعلبة حديثه في قطع يد عمرو بن سمرة في سرقة الجمل، رواه ابن ماجه (^٣).\nوأما أبو عبيدة بن عمرو بن محصن فقتل شهيدًا يوم بئر معونة.\nوأما حبيب بن عمرو بن محصن فمات في طريق اليمامة ذاهبًا إليها مع خالد بن الوليد، فهو معدود من شهداء اليمامة.\n_________\n(^١) في الأصل: (عمر) والمثبت هو الصواب\n(^٢) في الأصل: (أبو عمرو).\n(^٣) ابن ماجه (٢٥٨٨) كتاب: الحدود، باب: السارق يعترف، والحديث رواه الذهبي في \"ميزان الاعتدال\" ٣/ ١٩٤ بسنده، ثم قال: غريب جدًا، رواه ابن ماجه عن الذهلي عن ابن أبي مريم. اهـ.\nوقال البوصيري في \"زوائد ابن ماجه\" ص ٣٥٠: هذا إسناد ضعيف لضعف ابن لهيعة، وضعفه الألباني في \"ضعيف سنن ابن ماجه\" (٥٦٢).","vol":"33","page":434},{"text":"الحديث السابع عشر: حديث أبي سعيد الخدري - ﵁ - في قصة الرجل الذي أوصى بإحراقه … إلى آخره، وقد سلف بالاختلاف فيه: يَبْتَئِرْ أَوْ لَمْ يَبْتَئِزْ، وقال فيه: فَسَّرَهُ قَتَادَةُ: (لَمْ) (^١) يَدَّخِرْ.\nالشرح:\nغرضه في هذا الباب كغرضه في الأبواب التي قبلها، ومعنى قوله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللهِ﴾: هو أن المنافقين تخلفوا عن الخروج مع رسول الله - ﷺ - إلى غزوة تبوك واعتذروا بما علم الله إفكهم فيه، فأمر الله رسوله أن يقرأ عليهم (قوله) (^٢): ﴿فَقُلْ لَنْ تَخْرُجُوا مَعِيَ أَبَدًا وَلَنْ تُقَاتِلُوا مَعِيَ عَدُوًّا﴾ [التوبة: ٨٣]، فأعلمهم بذلك، وقطع أطماعهم (بخروجهم) (^٣) معه، فلما رأوا الفتوحات قد تهيأت لرسول الله - ﷺ - أرادوا الخروج معه رغبة منهم في المغانم، فأنزل: ﴿سَيَقُولُ الْمُخَلَّفُونَ إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوهَا﴾ الآية [الفتح: ١٥].\nفهذا معنى الآية: أن يبدلوا أمره - ﵇ - بأن لا يخرجوا معه فإن يخرجوا معه، فقطع الله أطماعهم من ذلك مدة أيامه - ﵇ - بقوله: ﴿لَنْ تَخْرُجُوا مَعِيَ أَبَدًا﴾ الآية [التوبة: ٨٣]، ثم قال الله آمرًا لرسوله: ﴿قُلْ لِلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ﴾ [الفتح: ١٦] يعني: المريدين تبديل كلامه تعالى ﴿سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ﴾ الآية [الفتح: ١٦] يعني: توليهم عن إجابته - ﵇ - حين دعاهم إلى الخروج معه في سورة براءة، والداعي لهم غيره ممن يقوم بأمره من خلفائه.\n_________\n(^١) من (ص ١).\n(^٢) من (ص ١).\n(^٣) في الأصل: (لخروجه) والمثبت من (ص ١).","vol":"33","page":435},{"text":"فقيل: إنه الصديق دعاهم لقتال أهل الردة، وقيل: الفاروق دعاهم لقتال المشركين، وسائر الأحاديث فيها إثبات كلامه تعالى، وقد مر القول (في) (^١) أنه صفة قائمة به لا يصح مفارقتها له، وأنه لم يزل متكلمًا ولا يزال كذلك.\nفصل:\nوأما قوله - ﵇ -: (\"يؤذيني ابن آدم .... \") فقد سلف في كتاب الأدب في باب: لا تسبوا الدهر (^٢)، وقريبًا في باب: إني أنا الرزاق.\nأي: يؤذيني: (يقتضي) (^٣) ليس له اتصال إليه تعالى عن ذلك، ولا يلحق به أذى وإنما يلحق من تتعاقب عليه الحوادث ويلحقه العجز والتقصير عن الانتصار، وإنه تعالى عن ذلك؛ فوجب رجوع الأذى المضاف إليه إلى أنبيائي ورسلي بسب الدهر؛ لأن ذلك ذريعة إلى سب خالق الدهر (يعنون) (^٤) أقضيته وحوادثه.\nوقوله: (\"أنا الدهر\"). أي: أن الأشياء التي ينسبون إليها الدهر أنا مقدرها وخالقها على إرادتي، ألا تري قوله تعالى: \"بيدي الأمر أقلب الليل والنهار\" والأيام والليالي ظروف الحوادث، فإذا سببتم الدهر وهو لا يفعل شيئًا فقد وقع السب على الله؛ لأن الساب للدهر من أجلها إنما سبه إذ لا فعل للدهر، وكانت الجاهلية تقول: لعن الله هذا الدهر، ولهذا قال قائلهم:\nأمن المنون وريبها تتوجعُ … والدهر ليس بمعتبٍ من يجزع\n_________\n(^١) في (ص ١): على.\n(^٢) سلف برقم (٦١٨٢).\n(^٣) في (ص ١): بسبي.\n(^٤) في (ص ١): ومصرف","vol":"33","page":436},{"text":"ومنهم ما حكى عنه تعالى في قوله: ﴿وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ﴾ [الجاثية: ٢٤].\nوقال ابن فورك: وزعم بعض أهل العلم أن هذا الحديث اختصره بعض الرواة وغيروا معناه عن جهته؛ لأن في الحديث كلامًا إذا ذكر بان تأويله.\nفذكر سند هذا الحديث: الزهري، عن ابن المسيب، عن أبي هريرة - ﵁ - أنه - ﵇ - قال: \"يقول الله تعالى: يؤذيني ابن آدم، يسب الدهر وأنا الدهر بيدي أقلب الليل والنهار وأنا الدهر\" فبان أن التأويل كما تقدم.\nقال: ويروي: \"أنا الدهر\" بفتح الراء، ومعناه: أنه جعل ذلك وقتًا للفعل المذكور، ويرجع معناه إلى أني أنا الباقي المقلب الأحوال التي يتغير بها الدهر، قال: وروي بضمها، ومعناه ما سلف، أي: أنا المغير للدهر المحدث للحوادث لا الدهر كما يتوهمون، ويكون (فاعله) (^١) تكذيب من اقتصر على الدهر والأيام والليالي في حدوث الحوادث وتغييرها من الملحدة والزنادقة (^٢).\nفصل:\nقوله في الحديث الثاني: (\"الصوم لي\"): يريد أنه عمل لا يظهر على صاحبه، ولا يعلم حقيقته إلا الله. وقد سلف فيه أقوال أخر.\nومعنى (\"أجزي به\"): أجازي، وهو غير مهموز.\nوقوله: (\"وفرحه حين يلقى ربه\"): يريد لقبوله بعمله، والخلوف بضم الخاء على المشهور، وكذا هو عند أهل اللغة، مثل: القعود والجلوس، يقال: خلف فاه خلوفًا إذا تغيرت رائحته، واختلف\n_________\n(^١) كذا في الأصل، وفي \"مشكل ابن فورك\": (فائدته).\n(^٢) \"مشكل الحديث وبيانه\" ص ٢٩٤ - ٢٩٦.","vol":"33","page":437},{"text":"أيضًا. وأما الخلوف بفتح الخاء فليس من هذا؛ لأنه الذي يكثر الخلف في وعده، والخلوف تغير فم الصائم من خلو المعدة بترك الأكل فلا يذهبه بالسواك إذًا، وهو حجة لمن لم يكرهه؛ لأنه رائحة النفس الخارجة من المعدة، وإنما يذهب به ما كان في الأسنان من التغيير.\nوقال ابن حبيب (…) (^١): والخلوف: تغير طعم فيه وريحه؛ لتأخر الطعام. قال بعض المتأخرين: هذا ليس على أصل مالك، وإنما هو جارٍ على مذهب الشافعي حيث كرهه بعد نصف النهار؛ لأنه وقت وجود الخلوف فيه.\nوأباحه مالك؛ لأن الخلوف عنده لا يزول بالسواك كما مر؛ لأن أصله عنده من المعدة، ولو زال بالسواك لمنع قبل الزوال؛ لأن تعاهده بالسواك قبله يمنع وجوده فيه بعده، ودليله أيضًا إطلاق قوله - ﵇ -: \"لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة\" (^٢) ولم يخص صومًا من غيره.\nفصل:\nوقوله: (\"أطيب عند الله من ريح المسك\"): يحتمل أن ينال عليها من الثواب أكثر مما ينال المتطيب بالمسك من طيبه، أو أنها تعلق في موضع يوصف أنه عند الله أطيب من عبق ريح المسك -وقد روي أيضًا- أو أن الله تعالى يغير الطعام أكثر مما يغير ريح المسك، فإن رائحته عندهم ثقيلة، وهي عند الله أطيب من ريح المسك، ولما كان المسك أطيب الروائح جوزي به؛ لأنه أفضل الجزاء.\n_________\n(^١) بياض بالأصل، وغير مقروءة في (ص ١).\n(^٢) سلف برقم (٨٧) كتاب: الجمعة، باب: السواك يوم الجمعة.","vol":"33","page":438},{"text":"فصل:\nوقوله في الحديث الثالث: \"رجل جرادٍ من ذهب\" الرجل: الجماعة الكثيرة من الجراد خاصة، وهو جمع على لفظ الواحد، ومثله: صوار: لجماعة البقر، وخيط: لجماعة (النعام) (^١)، وعانة: لجماعة الحمير (^٢).\nوقوله: \"فجعل يحثي\" يقال: حثا يحثو ويحثي.\nفصل:\nوقوله في الرابع: (\"ينزل ربنا إلى السماء الدنيا كل ليلة\") سلف تأويله، ويروي: \"في ليلة النصف من شعبان\" (^٣).\n_________\n(^١) في الأصل: (الغنم)، والمثبت من (ص ١).\n(^٢) انظر: \"لسان العرب\" ٣/ ١٦٠٠. مادة (جل).\n(^٣) رواه الترمذي (٧٣٩) كتاب: الصيام، باب: ما جاء في كراهية الصوم في النصف الباقي من شعبان لحال رمضان، من حديث أم المؤمنين عائشة، وكذا رواه ابن ماجه (١٣٨٩) كتاب: إقامة الصلاة، باب: ما جاء في ليلة النصف من شعبان، وأحمد ٦/ ٢٣٨، وإسحاق بن راهويه في \"مسنده\" (٢/ ٣٢٦ - ٣٢٧) (٨٥٠) و٣/ ٩٧٩ (١٧٠٠)، وعبد بن حميد في \"المنتخب\" ٣/ ٢٣٣ (١٥٠٧)، والإسماعيلي في معجم \"شيوخه\" ١/ ٤١٠، واللالكائي في \"شرح أصول أعتقاد أهل السنة والجماعة\" ٣/ ٤٩٦ - ٤٩٧ (٧٦٤)، والبيهقي في \"شعب الإيمان\" ٣/ ٣٨٥ - ٣٨٦ (٣٨٣٨)، والبغوي في \"شرح السنة\" ٤/ ١٢٦ (٩٩٢). قال الترمذي عقب هذا الحديث: وسمعتُ محمدًا -أي البخاري- يضعف هذا الحديث. اهـ\nورواه ابن الجوزي في \"العلل المتناهية\" ٢/ ٦٦ (٩١٥) مضعفًا له، وقال: قال الدراقطني: قد روي من وجوه وإسناده مضطرب غير ثابت اهـ، هذا وحديث عائشة قد ضعفه الألباني في \"ضعيف الجامع\"- (١٧٦١) ثم صحح الحديث في \"الصحيحة\"- (١١٤٤) بمجموع طرقه فقال: حديث صحيح، روي عن جماعة من الصحابة من طرق مختلفة يشد بعضها بعضًا، وهم معاذ بن جبل، وأبو ثعلبة الخشني، وابن عمر، وأبو موسى الأشعري، وأبو هريرة، وأبو بكر الصديق، وعون بن مالك، وعائشة. اهـ","vol":"33","page":439},{"text":"قال ابن فورك: والمراد: إقباله على أهل الأرض بالرحمة والعطف بالتذكير والتنبيه الذي يلقي في قلوب أهل الخير منهم حتى يزعجهم إلى الجد في التوبة، ووجدنا الله تعالى خص المستغفرين بالأسحار.\nوالمراد: الإخبار عما يظهر من ألطافه، وتأييده لأهل ولايته في مثل هذا الوقت بالزواجر التي يقيمها في أنفسهم والمواعظ التي ينهاهم عنها بقوة الترغيب والترهيب، قال: ويحتمل أن يكون ذلك فعلًا يظهر بأمره، فيضاف ذلك إلى الوجه الذي يقال: ضرب الأمير اللص، ونادى في البلد.\nقال: وروى لنا بعض أهل النقل هذا الخبر عن رسول الله - ﷺ - (لا) (^١) يؤيد هذا التأويل، وهو ضم (ياء) (^٢) \"ينزل\"، وذكر أنه ضبطه عمن سمعه منه من الثقات الضابطين، وإذا كان ذلك كذلك كان شاهدًا لما ذكرناه.\nوروي عن الأوزاعي أنه قال لما سئل عن هذا الخبر: يفعل الله ما يشاء، وهذا إشارة منه إلى أن ذلك فعل يظهر منه تعالى.\nوذكر ابن حبيب كاتب مالك عنه أنه قال: يُنزَّل أمره في كل سحر، فأما هو فهو دائم لا يزول (^٣). (وقيل عن مالك أيضًا: ينزل بعلمه. فإن قلت: كيف يفارق علمه، قيل: أراد سرعة الإجابة) (^٤)، وقيل: أراد التقرب.\n_________\n(^١) كذا بالأصل، وفي \"مشكل ابن فورك\": (بما) وهو أصوب.\n(^٢) من (ص ١).\n(^٣) \"مشكل الحديث وبيانه\" ص ٢١٩ - ٢٢٠.\n(^٤) من (ص ١).","vol":"33","page":440},{"text":"وقد أسلفنا ذلك وأعدناه (واضحًا) (^١) لبعده (^٢).\nفصل:\nقوله في الخامس: (\"نحن الآخرون السابقون يوم القيامة\") قيل: هذِه الأمة أول من يحاسب وأول من يدخل الجنة.\nفصل:\nقوله في السادس: (\"بيت من قصب\") قال الداودي: يعني قصب اللؤلؤ، وقيل: أنابيب من جوهر، كذا فسر الحديث في \"الصحاح\" (^٣).\nوقال الهروي: أراد يبشرها بقصر من زمردة مجوفة أو من لؤلؤة مجوفة، وبيت الرجل: قصره، وبيته: داره، وبيته: شرفه.\nوقوله: (\"لا صخب فيه\"). أي: لا صياح ولا جلبة.\nقال الداودي: يعني العيب.\n(\"ولا نصب\") أي: لا تعب، وقال الداودي: يعني لا عوج.\nفصل:\nوقوله في السابع: (\"أعددت لعبادي (الصالحين) (^٤) \") إلى آخره، هو من قوله تعالى: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ [السجدة: ١٧].\n_________\n(^١) من (ص ١).\n(^٢) قلت: ونحن أسلفنا أيضًا أن منهج أهل السنة والجماعة إثبات نزول الله سبحانه إلى السماء الدنيا، أو سماء الدنيا، كما يليق بجلاله وكماله، ولا حاجة لتأويل الأشعريه وغيرهم بما نقله المصنف -﵀-. وانظر التعليق ص ٣٠٨، و١٨٨.\n(^٣) \"الصحاح\" ١/ ٢٠٢ (قصب).\n(^٤) عليها في الأصل علامة (لا … إلى).","vol":"33","page":441},{"text":"قال المهلب: وأما قوله: \"أعددت\" إلى آخره فهو كقوله تعالى: ﴿وَيَخْلُقُ مَا لَا تَعْلَمُونَ﴾ [النحل: ٨] مما لا عين رأت ولا أذن سمعت ولا توهمه قلب بشر هو على الحقيقة ما لا يعلمه بشر ممن له الأذن والقلب والبصر، فتخصيصه قلب بشر بأن لا يعلمه، يدل -والله أعلم- أنه يجوز أن يخطر على قلوب الملائكة إلا أنه أفردنا بالمخاطبة في قوله: ﴿وَيَخْلُقُ مَا لَا تَعْلَمُونَ﴾. فدل على جواز أن يعلمه غيرنا.\nفصل:\nوالتهجد في حديث ابن عباس - ﵄ - سلف قريبًا بأقوالهم فيه، وأنه من الأضداد، السهر وغيره و\"نور\" منور، قاله ابن عرفة، وقال ابن عباس - ﵁ -: هاديهم (^١)، وعنه وعن مجاهد: مدبرها بشمسها وقمرها ونجومها (^٢).\nو\"قيِّم\" قيل: الدائم حكمه، وقيل: القائم على كل شيء أي: حافظ على كل نفس لا يغفل ولا يمل فمعناه: الحافظ لها، والرب المالك والسيد المطاع، قال تعالى: ﴿فَيَسْقِي رَبَّهُ خَمْرًا﴾ [يوسف: ٤١] أي: سيده، والمصلح: من رب الشيء إذا أصلحه فعلى الأول يكون ملكهما، ويحتمل على قول بعض المفسرين سيدهما، وأنكر مالك الدعاء بـ: يا سيدي، ولعله كره اللفظ دون المعنى.\nويحتمل أن صلاحهما به ولولاه لم يكن صلاحهما، قال تعالى: ﴿إِنَّ اللهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ﴾ الآية [فاطر: ٤١].\n_________\n(^١) رواه الطبري ٩/ ٣٢٠ (٢٦٠٨٥)، وابن أبي حاتم ٨/ ٢٥٩٣ (١٤٥٥٠).\n(^٢) رواه الطبري ٩/ ٣٢٠ - ٣٢١ (٢٦٠٨٧).","vol":"33","page":442},{"text":"وقوله: \" (أنت) (^١) الحق\" يحتمل أن يريد به اسمًا من أسمائه، ويحتمل أن يريد أنه أحق (ممن) (^٢) يدعي المشركون أنه إله، من قوله تعالى: ﴿ذَلِكَ بِأَنَّ اللهَ هُوَ الحَقُّ﴾ [الحج: ٦]، وظاهر قوله في هذا الحق يعود إلى معنى الصدق، ويتعلق بتسميته إلهًا، بمعنى أن من سماه إلهًا وأخبر عنه بذلك فقد صدق، وقال الحق، ومن سمى غيره إلهًا فقد كذب.\nوقوله: (\"ووعدك الحق\") أي: وعد الجنة للطائع والنار للكافر، فوفي بوعده فهو عائد إلى معنى الصدق، ويحتمل أن يريد أن وعده حق بمعنى: إثبات أنه وعد بالبعث والحشر والنشر والثواب والعقاب، إنكارًا لقول من أنكر وعده بذلك، وكذلك الرسل فيه. و(\"أنبتُ\"): رجعت.\nوقوله: (\"والجنة حق والنار حق\")، يحتمل وجهين:\nأحدهما: أن إخباره تعالى حق.\nوالثاني: أن إخبار من أخبر عنه بذلك وبلغه حق، ومعنى \"أسلمت\": انقدت.\nوقوله: (\"وبك آمنت\") ظاهره: صدقت، قال تعالى: ﴿وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا﴾ [يوسف: ١٧] وقيل: معناه: بهدايتك اهتديت.\nوقوله: (\"وبك خاصمت\") قيل: يريد من خاصم فيه بلسان أو بيد، قال تعالى: ﴿الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللهِ بِغَيْرِ سُلْطَانٍ﴾ [غافر: ٣٥]، وقال ﴿وَجَادَلُوا بِالْبَاطِلِ﴾ [غافر: ٥]. وقيل: بما آتيتني من البرهان احتججت.\n_________\n(^١) في الأصل: (أنه) والمثبت هو الصواب، كما في حديث الباب (٧٤٩٩).\n(^٢) في الأصل: (من) والمثبت من (ص ١).","vol":"33","page":443},{"text":"وقوله: (\"وإليك حاكمت\") قيل: ظاهره أنه لا يحاكمهم إلا إلى الله، ولا يرضي إلا بحكمه، قال تعالى: ﴿رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ﴾ [الأعراف: ٨٩]، وقال: ﴿أَفَغَيْرَ اللهِ أَبْتَغِي حَكَمًا﴾ [الأنعام: ١١٤]، وقيل: كان - ﵇ - عند القتال يقول: \"اللهم أنزل الحق\" ويستنصر.\nوقوله: (\"فاغفر لي ما قدمت وما أخرت\") قيل: يحتمل ما قدم وأخر مما مضى، ويحتمل أن يريد بما قدم: ما مضي، وما أخر: ما يستقبل، ويكون ذلك من قوله تعالى: ﴿لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ﴾ الآية: [الفتح: ٢] وكانت الأنبياء يستغفرون، وإن كان غفر لها؛ ليزدادوا رفعة في الدرجات.\nفصل:\nقوله: (\"إذا أراد عبدي أن يعمل سيئة فلا تكتبوها سيئة حتى يعملها\").\nقيل: معنى الإرادة هنا مرور الفكر بذلك من غير استقرار ولا توطين نفس، هذا قول أبي الطيب أنه إن وطَّن نفسه على المعصية وعزم عليها بقلبه فهو مأثوم، وخالفه كثيرون من القدماء والمحدثين وأخذوا بظاهر الأخبار أنه لا شيء عليه حتى يعمل كما هو ظاهر الحديث هنا، والهم في الآية إما على مذهب القاضي، فيحمل ذلك على الهم الذي ليس بتوطين النفس أوعلى من يجوز الصغائر عليهم، وإما على طريقة الفقهاء فهو مغفور له غير مؤاخذ به إذا كان شرعه في ذلك كشرعنا، وقيل في الآية: إنه لم يهم (^١).\nوقوله: \"وإذا أراد أن يعمل حسنة فلم يعملها فاكتبوها له حسنة\". يريد: إن إرادته لعملها عمل كترك السيئة هو عمل أيضًا.\n_________\n(^١) \"إكمال المعلم بفوائد مسلم\" ١/ ٤٢٤.","vol":"33","page":444},{"text":"فصل:\nوقوله في حديث أبي هريرة - ﵁ -: (\"قامت الرحم فقال: مه\") هو زجر وردع. وقال الداودي: أي: ما هذا المقام؟ ولعله يريد أنه استفهام بمعنى الإنكار، وقال الجوهري: مه: كلمة مبنية على السكون، وهو اسم يسمى به الفعل، ومعناه: اكفف؛ لأنه زجر فإن وصلت نونت تقول: مهٍ مه (^١).\nوقوله: (\"فلما فرغ منه\") أي: من الخلق.\nوهذا الحديث لا تعلق فيه لمن يقول: يحدث كلامه تعالى من أجل أن الفاء في قوله (تعالى) (^٢) \"فقال\": توجب في الظاهر كون قوله تعالى عقب قول الرحم، وذلك مقتض للحديث؛ لقيام الدليل على أنه تعالى لم يزل قائلًا قبل أن يخلق خلقه بما لا أول له، وإذا كان ذلك كذلك وجب حمل قوله تعالى على معنى كلامه الذي لم يزل به متكلمًا وقائلًا، وعلى هذا المعني يحمل نحو هذا اللفظ إذا أتى في الحديث، وقد يحتمل أن يكون تعالى يأمر ملكًا من ملائكته بأن يقول هذا القول عنه وأضافه إليه، إذ كان قول الملك عن أمره تعالى (له) (^٣).\nويدل على صحة رواية من روي في حديث الشفاعة: \"فأستأذن على ربي وأخر له ساجدًا، فيقال: يا محمد ارفع رأسك\" بترك إسناد القول إليه تعالى، جاءت هذِه الرواية في الباب بعده (^٤).\n_________\n(^١) \"الصحاح\" ٦/ ٢٢٥٠.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) تقدم مرارًا التنبيه على مثل هذِه التأويلات، وأنه لابد من إثبات الصفة على حقيقتها كما يليق بجلال وجهه وعظيم سلطانه، دون تأويل أولى أعناق الكلام، وانظر تعليقنا ص ١٨٥ - ١٨٨، ٣٨٠.","vol":"33","page":445},{"text":"فصل:\nقد أسلفنا أن مه: زجر (وردع) (^١)، كذا هو في لسان العرب ومحال توجه ذلك إلى الرب -ﷻ-، فوجب توجيهه إلى من عاذت الرحم بالله تعالى من قطيعته إياها.\nفصل:\nقوله: \"مطر\" قد أسلفنا أن مطر في الرحمة وأمطر في العذاب، وجاء غيره.\nقال تعالى: ﴿هَذَا عَارِضٌ مُمْطِرُنَا﴾ [الأحقاف: ٢٤] والعرب تقول: مطرف السماء وأمطرت، ذكره الهروي.\nوفي \"الصحاح\": مطرف وأمطرت، وقد مطرنا (^٢)، قال ابن فارس: يقولون مطرت السماء وأمطرت بمعنى (^٣).\nوقوله: (\"أصبح من عبادي مؤمن بي وكافر بي\"). بينه في الحديث (الآخر) (^٤) قال: (\"فمن قال: مطرنا بفضل الله ورحمته، فذلك مؤمن بي كافر بالكوكب\") (^٥). واختلف إذا جعله دليلًا على المطر فقيل: هو مخطئ، وقيل: لا بأس به؛ لأن عمر - ﵁ - لما استسقى التفت إلى العباس - ﵁ - فقال: يا عم رسول الله، كم بقي من نوء الثريا؟ فقال العلماء بها يزعمون أنها تعترض في الأفق بعد سقوطها، قال:\n_________\n(^١) في الأصل: (ودعاء)، وفي (ص ١): (دعًا) والمثبت هو الأليق.\n(^٢) \"الصحاح\" ٢/ ٨١٨.\n(^٣) انظر: \"مقاييس اللغة\" ص ٩٥٢.\n(^٤) من (ص ١).\n(^٥) سلف برقم (٨٤٦) كتاب: الأذان، باب: يستقبل الإمام الناس إذا سلم، ورواه مسلم (٧١) كتاب: الإيمان، باب: كفر من قال مطرنا بنوء.","vol":"33","page":446},{"text":"فما مضت سابعة حتى مطرنا، وقد بوب عليه البخاري فيما مضى: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ (^١). قال ابن عباس - ﵄ -: شكركم (^٢).\nفصل:\nوقوله: (\"إذا أحب عبدي لقائي\") قيل: يريد عند الموت إذا بشر بالجنة، ويكره (ذلك) (^٣) إذا بشر بالنار.\nفصل:\nوقوله: (\"أنا عند ظن عبدي بي\") يريد أنه يخشى ويرجو أن لا ينقطع الرجاء عند الذنب، وهذا لا يتوجه إلا إلى المؤمنين خاصة، أي: أنا عند ظن عبدي المؤمن بي، وفي التنزيل آيات تشهد أن عباده المؤمنين وإن أسرفوا على أنفسهم أنه عند ظنهم به من المغفرة والرحمة، وإن أبطأت حينًا وتراخت وقتًا لإنفاذ ما ختم به على من سبق عليه إنفاذ الوعيد تحلة القسم؛ لأنه قد كان له أن يعذب بذنب واحد أبدًا كإبليس فهو عند ظن عبده، وإن عاقب برهة، فإن كان ظنه به أنه لا يعذبه برهة ولا يخلد، فإنه كذلك يجده كما ظن إن شاء الله تعالى، فهو أهل التقوى وأهل المغفرة.\nفصل:\nوأما حديث الذي لم يعمل خيرًا قط.\n_________\n(^١) سلف برقم (١٠٣٨) كتاب: الاستسقاء.\n(^٢) رواه الحميدي في \"مسنده\" ٢/ ٢٠١ (١٠٠٩)، والطبري في \"تفسيره\" ١١/ ٦٦٢ - ٦٦٣ (٣٣٥٦١)، والبيهقي في \"سننه\" ٣/ ٣٥٩ كتاب: صلاة الاستسقاء.\n(^٣) من (ص ١).","vol":"33","page":447},{"text":"ففيه دليل على أن الإنسان لا يدخل الجنة بعمله كما قال - ﵇ - (^١)، وفيه أن الإنسان يدخل الجنة بحسن نيته في صفته؛ لقوله: (\"خشيتك يا رب\").\nوفيه: أن من جهل بعض الصفات فليس بكافر خلافًا لبعض المتكلمين؛ لأن الهل بها هو العلم، إذ لا يبلغ كنه صفاته تعالى، فالجاهل بها المؤمن حقيقة. ولهذا قال بعض السلف: عليكم بدين العذارى، أفترى العذارى تعلم حقيقة صفات الله تعالى؟! وللأشعري في تأويل هذا الحديث قولان، كان قوله الأول: إن من جهل القدرة أو صفة من صفات الله (تعالى) (^٢) فليس بمؤمن.\nوقوله هو في هذا الحديث (إن) (^٣) قدر الله علي أن لا يرجع إلى القدرة، وإنما يرجع إلى معنى التقدير الذي هو بمعنى التضييق، كما قال تعالى في قصة يونس: ﴿فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ﴾ [الأنبياء: ٨٧] أي: أن لن نضيق عليه. ثم رجع عن هذا القول، وقال: لا يخرج المؤمن من الإيمان بجهله صفة من صفات الله تعالى قدرة كانت أو سائر صفات ذاته تعالى إذا لم يعتقد في ذلك اعتقادًا يقطع على أنه الصواب والدين المشروع.\nألا تري أن الرجل قال: \"لئن قدر الله عليه ليعذبنه\" فأخرج ذلك مخرج الظن دون القطع على الله تعالى [أنه] (^٤) غير قادر على جمعه، إخراج خائف من عذاب ربه ذاهل به.\n_________\n(^١) سلف برقم (٥٦٧٣، ٦٤٦٣)، ورواه مسلم (٢٨١٦) من حديث أبي هريرة.\nوسلف أيضًا برقم (٦٤٦٧)، ورواه مسلم (٢٨١٨) من حديث عائشة.\n(^٢) من (ص ١).\n(^٣) في (ص ١): ليس.\n(^٤) زيادة ليست بالأصل، يستلزمها السياق، مثبتة من \"شرح ابن بطال\" ١٠/ ٥٠٢.","vol":"33","page":448},{"text":"فصل:\nيدل على ذلك قوله: مجيبًا لربه قال: (\"لم فعلت؟ قال: من خشيتك وأنت (تعلم) \" (^١» فأخبر بالعلة التي لها فعل ما فعل.\nويدل على صحة هذا قول من روى قوله: \"لعلي أضل الله\" (^٢) ولعل في كلام العرب موضوعة لتوقع مخوف لا يقطع على كونه ولا على انتفائه.\nومعني قوله: (\"لعلي أضل الله\") لعلي أخفي عليه وأغيب، وكان الواجب في اللغة: لعلي أضل على الله، فحذف حرف الجر وذلك مشهور في اللغة؛ لقوله: أستغفر الله ذنبًا. أي: أستغفر من ذنب.\nومن كان خائفًا عند حضور أجله، جدير أن تختلف أحواله لفرط خوفه وينطق بما لا (يعتقده، ومن كان هكذا فغير جائز إخراجه من الإيمان الثابت له إذا لم) (^٣) يعتقد ما قاله دينًا وشرعًا، وإنما يكفر من اعتقده تعالى على خلاف ما هو، وقطع على أن ذلك هو الحق لو كفر من جهل بعض الصفات لكفر عامة الناس إذ لا يكاد يجد من يعلم منهم أحكام صفات ذاته، ولو اعترضت جميع العامة وكثيرًا من الخاصة وسألتهم: هل (له) (^٤) قدرة أو علم أو سمع أو بصر أو إرادة؟\n_________\n(^١) كذا بالأصل، والذي في الروايات: (أعلم).\n(^٢) رواه أحمد ٤/ ٤٤٧، ٥/ ٣، والروياني في \"مسنده\" ٢/ ١١٣ - ١١٤ (٩٢٠)، ٢/ ١١٩ - ١٢٠ (٩٣٤)، والطحاوي في \"شرح مشكل الآثار\" ١/ ١٦٥ (١٣٥) تحفة، والطبراني في \"الكبير\" ١٩/ ٤٢٣ - ٤٢٤ (١٠٢٦ - ١٠٢٩) من حديث معاوية بن حيدة القشيري، وقال الهيثمي في \"المجمع\" ١٠/ ١٩٥: رواه أحمد والطبراني ورجال أحمد ثقات\n(^٣) من (ص ١).\n(^٤) في (ص ١): لله.","vol":"33","page":449},{"text":"وهل قدرته متعلقة بجميع ما يصلح كونه معلومًا لما عرفوا حقيقة ذلك؟ فلو حكم بالكفر على من جهل صفة من الصفات لوجب الحكم به على جميع العامة وأكثر الخاصة، وهذا محال.\nوالدليل على صحة قولنا حديث السوداء أنه - ﵇ - قال لها: \"أين الله؟! \" قالت: في السماء. فقال: \"من أنا؟ \" فقالت: إنك رسول الله، فقال: \"أعتقها فإنها مؤمنة\" (^١) فحكم لها بالإيمان، ولم يسألها عن صفات الله وأسمائه، ولو كان علم ذلك شرطًا في الإيمان لسألها عنه، كما سألها عن أنه رسول الله - ﷺ -.\nوكذلك سأل أصحاب رسول الله - ﷺ -: عمر بن الخطاب وغيره رسول - ﷺعن القدر، فقالوا: يا رسول الله، أرأيت ما نعمل لأمر مستأنف أم لأمر قد سبق؟ فقال: \" (بل) (^٢) لأمر قد سبق\" قال: ففيم يعمل العاملون؟ فقال: \"اعملوا فكل ميسرلما خلق له\" (^٣) وأعلمهم أن ما أخطأهم لم يكن ليصيبهم (^٤) ومعلوم أنهم كانوا قبل سؤاله مؤمنين ولا يسع مسلمًا أن يقول غير ذلك فيهم، وإن كان لا يسعهم جهل القدرة، وقدم العلم لعلمهم ذلك مع شهادة التوحيد لعله عمودًا سادسًا للإسلام.\n_________\n(^١) رواه أبو داود (٣٢٨٤) من حديث أبي هريرة، وفيه ضعف، ورواه مسلم (٥٣٧) من حديث معاوية بن الحكم السلمي، لكن ليس فيه أنها جارية سوداء.\n(^٢) من (ص ١).\n(^٣) رواه الترمذي (٣١١) من حديث عمر بن الخطاب، وسيأتي برقم (٧٥٥١)، ورواه مسلم (٢٦٤٩) كتاب: القدر، باب: كيفية الخلق الأدمي في بطن أمه … من حديث عمران بن حصين.\n(^٤) رواه أبو داود (٤٦٩٩) وانظر: \"السلسلة الصحيحة\" (٢٤٣٩).","vol":"33","page":450},{"text":"فصل:\nقوله في حديث أبي هريرة - ﵁ -: (\"قال رجل لم يعمل خيرًا قط\") وقال بعده: \"فقال ربه علم عبدي أن له ربًّا يغفر الذنب ويأخذ به\"، وروي أنه لم يعمل حسنة إلا التوحيد (^١)، وفي \"مسند الجوهري\": أن هذا ذكر عن بني إسرائيل.\nفصل:\nوقوله: \"لم يبتئر\" قد سلف أنه بالراء وبالزاي، وأن قتادة فسره بقوله: لم يدخر، وكذا هو في اللغة.\nقال الجوهري: البئيرة على فعيلة الذخيرة وقد بأرت الشيء وأبأرته: ادخرته (^٢) والزاي ليست معروفة في اللغة كما قال ابن التين قال: وروي يبتئن بالنون ويأتبر ليس لهما أيضًا أصل في اللغة.\nوقوله في حديث أبي سعيد: \"فاسحكوني\". هو من السحك، وأورده ابن التين بلفظ: \"فاسهكوني\"، وقال: هو من السهك، كما أبدلت القاف من الكاف في الكافور والقافور.\nقال أبو سليمان: وروي: \"فاسحكوني\" (^٣)، ومعناه: أبردوني (بالمسحك) (^٤) \"وهوالمبرد (^٥)، وفي \"الصحاح\": سحكت الشيء سحقته (^٦).\n_________\n(^١) رواه أحمد ١/ ٣٩٨، من حديث ابن مسعود موقوفًا عليه، وأورده الهيثمي في \"المجمع\" ١٠/ ١٩٤ وقال: إسناده حسن، وصححه الألباني في \"الصحيحة\" (٣٠٤٨).\n(^٢) \"الصحاح\" ٢/ ٥٨٣ مادة: (بأر).\n(^٣) كذا بالأصل، وفي \"الأعلام\": (اسحلوني).\n(^٤) كذا بالأصل، وفي \"الأعلام\": (بالمسحل).\n(^٥) \"أعلام الحديث\" ٤/ ٢٣٤٨.\n(^٦) \"الصحاح\" ٥/ ١٧٢٧.","vol":"33","page":451},{"text":"وقوله في حديث أبي هريرة - ﵁ -: \"واذروا نصفه في البر ونصفه في البحر\" هو ثلاثي من قوله: ﴿تَذْرُوهُ الرِّيَاحُ﴾ [الكهف: ٤٥]. أي: تفرقه، ووقع هنا رباعيًّا في قوله: \"ففعلوا ثم أذروه\". هو في اللغة ثلاثي كما وقع في القرآن، قال ابن التين: ورويناه بفتح الهمزة (حيث) (^١) ما وقع هنا.\nفصل:\nقد سلف الكلام على قوله: (\"لئن قدر الله علي\") قال ابن فورك وغيره: معنى (\"قدر\")، للتقدير أي: إن كان قدر وحكم عليّ بالعقوبة فإنه يعاقبني (^٢)، وإنما روي بالتشديد.\nوقيل معناه: ضيق عليَّ وناقشني حسابًا مثل: ﴿وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ﴾ [الطلاق: ٧]. أي: ضيق، وهذا إحراقه نفسه، ثم إن الله تعالى تفضل عليه وغفر له بخشيته إياه، وهذا يدل أنه كان مقرًّا بالله موحدًا له، وقد سلف، وذكر أن الشيخ أبا عمران قال: قد يحتمل أن يكون هذا الرجل ظن أن من أحرق حتى يصير رمادًا، وذري في البحر لا يبعث، أو لعله لم يبلغه عن أحد من الرسل علم (هذا) (^٣) قيل: ولعل أبا عمران يريد أنه كان عالمًا بفعله وجود الله واستحقاقه أن يعبد وخفي عليه علم وجوب إعادة جميع الموتى؛ لأن طريق علم الله السمع.\nوقيل: إنما غفر له، وإن كان ما قاله كفرًا ممن (يعقل) (^٤)؛ لأنه قاله حالة لا يعقل، وقد غلب عليه الجزع من عذاب الله تعالى على ما سلف\n_________\n(^١) في هامش الأصل: لعله حسب.\n(^٢) \"مشكل الحديث\" ص ٣١٩ - ٣٢٠.\n(^٣) في الأصل: (ذلك هذا).\n(^٤) في الأصل: (لا يعقل).","vol":"33","page":452},{"text":"من ذنوبه، وعارضه بعضهم فقال: لأن قوله: \"من خشيتك\" يدل أنه قصد لفعل ذلك.\nوقالت المعتزلة: إنما غفر له من أجل توبته التي تابها؛ لأن الله تعالى واجب عليه -عندهم- قبول التوبة من جهة العقل، وأبو الحسن الأشعري شيخ أهل السنة يقطع بقبولها من جهة السمع، ويقول: إن الله سبحانه وعد التائب في كتابه بقبولها، وسواه من أهل السنة يجوز قبولها كسائر الطاعات، فعلى هذا يجوز أن (يكون) (^١) الله سبحانه غفر له بتفضله عليه بقبول توبته، وقالت المرجئة: إنما غفر له بأصل توحيده الذي لا يضر معه معصية.\nفصل:\nوقوله: (\"فما تلافاه أن رحمه\") أي: تداركه، يقال: تلافيت الشيء: تداركته.\nفصل:\nوأما حديث أبي هريرة - ﵁ - المذكور قبل حديث أبي سعيد - ﵁ - في مواقعة الذنب مرة بعد مرة ثم استغفر ربه فغفر له.\nفيه دليل على أن العصر في (مشيئة) (^٢) الله إن شاء عذبه وإن شاء غفر له، مُعْلنًا بخشيته التي جاء بها، وهي اعتقاده أن له ربًا خالقًا يعذبه ويغفر له، واستغفاره إياه على ذلك يدل على ذلك قوله تعالى: ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ [الأنعام: ١٦٠] ولا حسنة أعظم من التوحيد والإقرار بوجوده، والتضرع إليه في المغفرة.\n_________\n(^١) من (ص ١).\n(^٢) في الأصل: (معصية)، والمثبت من (ص ١).","vol":"33","page":453},{"text":"فصل:\nفإن قلت: إن استغفار ربه توبة منه ولم يكن مصرًّا.\nقيل له: ليس الاستغفار أكثر من طلب غفرانه تعالى، وقد يطلب الغفران المصر والتائب، ولا دليل في الحديث على أنه قد تاب مما سأل (الغفران) (^١) منه؛ لأن حد التوبة الرجوع عن الذنب، والعزم أن لا يعود إلى مثله، والإقلاع عنها، والاستغفار لا يفهم منه ذلك.\n_________\n(^١) في الأصل: (العذاب)، والمثبت من (ص ١).","vol":"33","page":454},{"text":"<span data-type='title' id=toc-4358>٣٦ - باب كَلَامِ الرَّبِّ -﷿- يَوْمَ القِيَامَةِ مَعَ الأَنْبِيَاءِ وَغَيْرِهِمْ</span>\n٧٥٠٩ - حَدَّثَنَا يُوسُفُ بْنُ رَاشِدٍ، حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللهِ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ عَنْ حُمَيْدٍ قَالَ: سَمِعْتُ أَنَسًا - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «إِذَا كَانَ يَوْمُ القِيَامَةِ شُفِّعْتُ، فَقُلْتُ: يَا رَبِّ، أَدْخِلِ الجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ خَرْدَلَةٌ. فَيَدْخُلُونَ، ثُمَّ أَقُولُ: أَدْخِلِ الجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ أَدْنَى شَيْءٍ». فَقَالَ أَنَسٌ: كَأَنِّي أَنْظُرُ إِلَى أَصَابِعِ رَسُولِ اللهِ - ﷺ -. [انظر: ٤٤ - مسلم: ١٣ - فتح: ١٣/ ٤٧٣]\n\n٧٥١٠ - حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا مَعْبَدُ بْنُ هِلَالٍ العَنَزِيُّ قَالَ اجْتَمَعْنَا نَاسٌ مِنْ أَهْلِ البَصْرَةِ، فَذَهَبْنَا إِلَى أَنَسِ بْنِ مَالِكٍ، وَذَهَبْنَا مَعَنَا بِثَابِتٍ إِلَيْهِ يَسْأَلُهُ لَنَا عَنْ حَدِيثِ الشَّفَاعَةِ، فَإِذَا هُوَ فِي قَصْرِهِ، فَوَافَقْنَاهُ يُصَلِّي الضُّحَى، فَاسْتَأْذَنَّا، فَأَذِنَ لَنَا وَهْوَ قَاعِدٌ عَلَى فِرَاشِهِ، فَقُلْنَا لِثَابِتٍ: لَا تَسْأَلْهُ عَنْ شَيْءٍ أَوَّلَ مِنْ حَدِيثِ الشَّفَاعَةِ. فَقَالَ: يَا أَبَا حَمْزَةَ هَؤُلَاءِ إِخْوَانُكَ مِنْ أَهْلِ البَصْرَةِ جَاءُوكَ يَسْأَلُونَكَ عَنْ حَدِيثِ الشَّفَاعَةِ. فَقَالَ: حَدَّثَنَا مُحَمَّدٌ - ﷺ - قَالَ: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ مَاجَ النَّاسُ بَعْضُهُمْ فِي بَعْضٍ، فَيَأْتُونَ آدَمَ فَيَقُولُونَ: اشْفَعْ لَنَا إِلَى رَبِّكَ. فَيَقُولُ: لَسْتُ لَهَا، وَلَكِنْ عَلَيْكُمْ بِإِبْرَاهِيمَ فَإِنَّهُ خَلِيلُ الرَّحْمَنِ. فَيَأْتُونَ إِبْرَاهِيمَ، فَيَقُولُ: لَسْتُ لَهَا، وَلَكِنْ عَلَيْكُمْ بِمُوسَى فَإِنَّهُ كَلِيمُ اللهِ. فَيَأْتُونَ مُوسَى، فَيَقُولُ: لَسْتُ لَهَا وَلَكِنْ عَلَيْكُمْ بِعِيسَى فَإِنَّهُ رُوحُ اللهِ وَكَلِمَتُهُ. فَيَأْتُونَ عِيسَى، فَيَقُولُ لَسْتُ لَهَا، وَلَكِنْ عَلَيْكُمْ بِمُحَمَّدٍ - ﷺ - فَيَأْتُونِي، فَأَقُولُ: أَنَا لَهَا، فَأَسْتَأْذِنُ عَلَى رَبِّي، فَيُؤْذَنُ لِي، وَيُلْهِمُنِي مَحَامِدَ أَحْمَدُهُ بِهَا لَا تَحْضُرُنِي الآنَ، فَأَحْمَدُهُ بِتِلْكَ الْمَحَامِدِ وَأَخِرُّ لَهُ سَاجِدًا، فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، وَقُلْ يُسْمَعْ لَكَ، وَسَلْ تُعْطَ، وَاشْفَعْ تُشَفَّعْ. فَأَقُولُ: يَا رَبِّ، أُمَّتِي أُمَّتِي. فَيُقَالُ: انْطَلِقْ فَأَخْرِجْ منْهَا مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ شَعِيرَةٍ مِنْ إِيمَانٍ. فَأَنْطَلِقُ فَأَفْعَلُ ثُمَّ أَعُودُ فَأَحْمَدُهُ","vol":"33","page":455},{"text":"بِتِلْكَ الْمَحَامِدِ، ثُمَّ أَخِرُّ لَهُ سَاجِدًا فَيُقَالُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ، وَقُلْ يُسْمَعْ لَكَ، وَسَلْ تُعْطَ، وَاشْفَعْ تُشَفَّعْ. فَأَقُولُ يَا رَبِّ، أُمَّتِي أُمَّتِي. فَيُقَالُ: انْطَلِقْ فَأَخْرِجْ مِنْهَا مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ -أَوْ: خَرْدَلَةٍ- مِنْ إِيمَانٍ. فَأَنْطَلِقُ فَأَفْعَلُ ثُمَّ أَعُودُ فَأَحْمَدُهُ بِتِلْكَ المَحَامِدِ، ثُمَّ أَخِرُّ لَهُ سَاجِدًا، فَيُقَالُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ، وَقُلْ يُسْمَعْ لَكَ، وَسَلْ تُعْطَ، وَاشْفَعْ تُشَفَّعْ. فَأَقُولُ: يَا رَبِّ، أُمَّتِي أُمَّتِي. فَيَقُولُ: انْطَلِقْ فَأَخْرِجْ مَنْ كَانَ فِي قَلْبِهِ أَدْنَى أَدْنَى أَدْنَى مِثْقَالِ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ، فَأَخْرِجْهُ مِنَ النَّارِ. فَأَنْطَلِقُ فَأَفْعَلُ».\nفَلَمَّا خَرَجْنَا مِنْ عِنْدِ أَنَسٍ قُلْتُ لِبَعْضِ أَصْحَابِنَا: لَوْ مَرَرْنَا بِالْحَسَنِ وَهْوَ مُتَوَارٍ فِي مَنْزِلِ أَبِي خَلِيفَةَ [فَحَدَّثَنَا] بِمَا حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، فَأَتَيْنَاهُ فَسَلَّمْنَا عَلَيْهِ، فَأَذِنَ لَنَا، فَقُلْنَا لَهُ: يَا أَبَا سَعِيدٍ، جِئْنَاكَ مِنْ عِنْدِ أَخِيكَ أَنَسِ بْنِ مَالِكٍ فَلَمْ نَرَ مِثْلَ مَا حَدَّثَنَا فِي الشَّفَاعَةِ، فَقَالَ: هِيهِ، فَحَدَّثْنَاهُ بِالْحَدِيثِ فَانْتَهَى إِلَى هَذَا المَوْضِعِ فَقَالَ: هِيهِ، فَقُلْنَا: لَمْ يَزِدْ لَنَا عَلَى هَذَا. فَقَالَ: لَقَدْ حَدَّثَنِي وَهْوَ جَمِيعٌ مُنْذُ عِشْرِينَ سَنَةً، فَلَا أَدْرِي أَنَسِيَ أَمْ كَرِهَ أَنْ تَتَّكِلُوا. قُلْنَا: يَا أَبَا سَعِيدٍ فَحَدِّثْنَا. فَضَحِكَ وَقَالَ: خُلِقَ الإِنْسَانُ عَجُولًا، مَا ذَكَرْتُهُ إِلاَّ وَأَنَا أُرِيدُ أَنْ أُحَدِّثَكُمْ، حَدَّثَنِي كَمَا حَدَّثَكُمْ بِهِ قَالَ: «ثُمَّ أَعُودُ الرَّابِعَةَ فَأَحْمَدُهُ بِتِلْكَ، ثُمَّ أَخِرُّ لَهُ سَاجِدًا، فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، وَقُلْ يُسْمَعْ، وَسَلْ تُعْطَهْ، وَاشْفَعْ تُشَفَّعْ. فَأَقُولُ: يَا رَبِّ، ائْذَنْ لِي فِيمَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ. فَيَقُولُ: وَعِزَّتِي وَجَلَالِي وَكِبْرِيَائِي وَعَظَمَتِي لأُخْرِجَنَّ مِنْهَا مَنْ قَالَ: لَا إِلَهَ إِلاَّ اللهُ». [انظر: ٤٤ - مسلم: ١٩٣ - فتح: ١٣/ ٤٧٣].\n\n٧٥١١ - حَدَّثَنَا مُحَمَّدُ بْنُ خَالِدٍ، حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «إِنَّ آخِرَ أَهْلِ الجَنَّةِ دُخُولًا الجَنَّةَ، وَآخِرَ أَهْلِ النَّارِ خُرُوجًا مِنَ النَّارِ رَجُلٌ يَخْرُجُ حَبْوًا، فَيَقُولُ لَهُ رَبُّهُ: ادْخُلِ الجَنَّةَ. فَيَقُولُ: رَبِّ، الجَنَّةُ مَلأَى. فَيَقُولُ لَهُ ذَلِكَ ثَلَاثَ مَرَّاتٍ، فَكُلُّ ذَلِكَ يُعِيدُ عَلَيْهِ: الجَنَّةُ مَلأَى. فَيَقُولُ: إِنَّ لَكَ مِثْلَ الدُّنْيَا عَشْرَ","vol":"33","page":456},{"text":"مِرَارٍ». [انظر: ٦٥٧١ - مسلم: ١٨٦ - فتح: ١٣/ ٤٧٤].\n\n٧٥١٢ - حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، عَنِ الأَعْمَشِ، عَنْ خَيْثَمَةَ، عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «مَا مِنْكُمْ أَحَدٌ إِلاَّ سَيُكَلِّمُهُ رَبُّهُ لَيْسَ بَيْنَهُ وَبَيْنَهُ تَرْجُمَانٌ، فَيَنْظُرُ أَيْمَنَ مِنْهُ فَلَا يَرَى إِلاَّ مَا قَدَّمَ مِنْ عَمَلِهِ، وَيَنْظُرُ أَشْأَمَ مِنْهُ فَلَا يَرَى إِلاَّ مَا قَدَّمَ، وَيَنْظُرُ بَيْنَ يَدَيْهِ فَلَا يَرَى إِلاَّ النَّارَ تِلْقَاءَ وَجْهِهِ، فَاتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ». قَالَ الأَعْمَشُ: وَحَدَّثَنِي عَمْرُو بْنُ مُرَّةَ، عَنْ خَيْثَمَةَ مِثْلَهُ، وَزَادَ فِيهِ: «وَلَوْ بِكَلِمَةٍ طَيِّبَةٍ». [انظر: ١٤١٣ - مسلم: ١٠١٦ - فتح: ١٣/ ٤٧٤].\n\n٧٥١٣ - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: جَاءَ حَبْرٌ مِنَ اليَهُودِ فَقَالَ: إِنَّهُ إِذَا كَانَ يَوْمَ القِيَامَةِ جَعَلَ اللهُ السَّمَوَاتِ عَلَى إِصْبَعٍ، وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالْمَاءَ وَالثَّرَى عَلَى إِصْبَعٍ، وَالْخَلَائِقَ عَلَى إِصْبَعٍ، ثُمَّ يَهُزُّهُنَّ، ثُمَّ يَقُولُ: أَنَا الْمَلِكُ أَنَا الْمَلِكُ. فَلَقَدْ رَأَيْتُ النَّبِيَّ - ﷺ - يَضْحَكُ حَتَّى بَدَتْ نَوَاجِذُهُ تَعَجُّبًا وَتَصْدِيقًا لِقَوْلِهِ، ثُمَّ قَالَ النَّبِيُّ - ﷺ -: ﴿وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ﴾ \" إِلَى قَوْلِهِ: ﴿يُشْرِكُون﴾ \" [الزمر: ٦٧]. [انظر: ٤٨١١ - مسلم: ٢٧٨٦ - فتح: ١٣/ ٤٧٤].\n\n٧٥١٤ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ، أَنَّ رَجُلًا سَأَلَ ابْنَ عُمَرَ: كَيْفَ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يَقُولُ فِي النَّجْوَى؟ قَالَ: «يَدْنُو أَحَدُكُمْ مِنْ رَبِّهِ حَتَّى يَضَعَ كَنَفَهُ عَلَيْهِ فَيَقُولُ: أَعَمِلْتَ كَذَا وَكَذَا؟ فَيَقُولُ: نَعَمْ. وَيَقُولُ: عَمِلْتَ كَذَا وَكَذَا؟ فَيَقُولُ: نَعَمْ. فَيُقَرِّرُهُ، ثُمَّ يَقُولُ: إِنِّي سَتَرْتُ عَلَيْكَ فِي الدُّنْيَا، وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ».\nوَقَالَ آدَمُ: حَدَّثَنَا شَيْبَانُ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا صَفْوَانُ، عَنِ ابْنِ عُمَرَ: سَمِعْتُ النَّبِيَّ - ﷺ -.\nذكر فيه عدة أحاديث:","vol":"33","page":457},{"text":"حديث حميد عن أنس - ﵁ - في الشفاعة مختصرًا، وفيه: \"مَنْ كَانَ فِي قَلْبِهِ أَدْنَى شَيْءٍ\". فَقَالَ أَنَسٌ - ﵁ -: كَأَنِّي أَنْظُرُ إِلَى أَصَابِعِ رَسُولِ اللهِ - ﷺ - ثم ساقه مطولًا.\nوحديث عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: \"إِنَّ آَخِرَ أَهْلِ الجَنَّةِ دُخُولًا الجَنَّةَ، وَآخِرَ أَهْلِ النَّارِ خُرُوجًا مِنَ النَّارِ\". الحديث، وقد سلف (^١).\nوحديث عدي بن حاتم - ﵁ -: \"مَا منكم مِنْ أَحَدٌ إِلَّا سَيُكَلِّمُهُ رَبُّهُ\" الحديث.\nذكره من حديث الأَعْمَشِ، عَنْ خَيْثَمَةَ، عَنْ عَدِيِّ، ثم قال: قَالَ الأَعْمَشُ: وَحَدَّثَنِي عَمْرُو بْنُ مُرَّةَ، عَنْ خَيْثَمَةَ مِثْلَهُ، بزيادة: \"وَلَوْ بِكَلِمَةٍ طَيِّبَةٍ\". الحديث.\nوحديث عَبِيدَةَ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: جَاءَ حَبْرٌ مِنَ اليَهُودِ فَقَالَ: إِنَّهُ إِذَا كَانَ يَوْمَ القِيَامَةِ جَعَلَ اللهُ السَّمَوَاتِ عَلَى إِصْبَعٍ. الحديث، وقد سلف (^٢).\nوحديث صَفْوَانَ بْنِ مُحْرِز، أَنَّ رَجُلًا سَأَلَ ابن عُمَرَ - ﵄ -: كَيْفَ سَمِعْتَ رَسُولَ اللهِ - ﷺ - يقُولُ فِي النَّجْوي؟ فقَالَ: لا يَدْنُو أَحَدُكُمْ مِنْ رَبِّهِ حتى يَضَعَ عَلَيْهِ كنَفَهُ فَيَقُولُ: أَعَمِلْتَ كَذَا وَكَذَا؟ الحديث.\nساقه عن مُسَدَّد، ثَنَا أَبُو عَوَانَةَ، عَنْ قَتَالَةَ، عَنْ صفوان به.\nثم قال: وَقَالَ آدمُ: ثَنَا شَيْبَانُ، ثَنَا قَتَادةُ، ثَنَا صَفْوَانُ، عَنِ ابن عُمَرَ - ﵄ -: سَمِعْتُ النَّبِيَّ - ﷺ -.\n_________\n(^١) برقم (٦٥٧١).\n(^٢) برقم (٤٨١١).","vol":"33","page":458},{"text":"الشرح:\nقد قدمنا إثبات كلام الرب -ﷻ- مع الملائكة المشاهدة له، وأثبت في هذا الباب كلامه مع النبيين يوم القيامة بخلاف ما حرمهم إياه في الدنيا لحجابه الأبصار عن رؤيته فيها، فرفع في الآخرة ذلك الحجاب عن أبصارهم، ويكلمهم على حال المشاهدة، كما قال - ﵇ -: \"ليس بينه وبينه ترجمان\".\nوجميع أحاديث الباب فيها كلام الرب -ﷻ- مع عباده، ففي حديث الشفاعة قوله لمحمد - ﷺ -: (\"أخرج من النار من في قلبه مثقال حبة من خردل من إيمان\") إلى قوله: (\"وعزتي وجلالي لأخرجن منها من قال: لاإلله إلا الله\") فهذا كلامه لرسوله بدليل قوله: (\"فأستأذن على ربي\") وفي بعض طرق الحديث: \"فإذا رأيته أخر له ساجدًا\" (^١).\nوكذلك قوله في حديث: آخر من يدخل الجنة، قوله تعالى له: (\"ادخل الجنة، فيقول: رب الجنة ملأى) إلى قوله: (\"لك مثل الدنيا عشر مرات\")، فأثبت بذلك كلامه تعالى مع غير الأنبياء مشافهة ونظرهم إليه، وكذلك حديث النجوى يدنيه الله تعالى من رحمته وكرامته، ويقول له: \"سترتها عليك في الدنيا وأنا أغفرها لك اليوم\" على الانفراد عن الناس.\nوقد أوضحنا الكلام في النجوي في كتاب الأدب، في باب ستر المؤمن على نفسه، فراجعه.\n_________\n(^١) سلف برقم (٦٥٦٥) كتاب: الرقاق، باب: صفة الجنة، بلفظ \"فإذا رأيته وقعتُ ساجدًا\".","vol":"33","page":459},{"text":"فصل:\nقوله: (\"إذا كان يوم القيامة شفعت، فقلت: يا رب، أدخل الجنة من كان في قلبه خردلة\") فيه (كلام للأنبياء) (^١) معه لا كلامه هو.\nوقوله: (\"ثم أدخل الجنة من كان في قلبه أدني شيء\") كذا هو في الأصول وعزاه ابن التين إلى رواية أبي ذر، وصدر أولًا بقوله: ثم نقول: \"أدخل الجنة\" قال: ورويناه بالنون ولم نعلم من رواه بالياء قال: فإن كان روي بالياء فيكون الحديث مطابقًا للتبويب ثم يقول الله، وتخرج معارضة أبي جعفر الداودي أن القائل هو رسول الله - ﷺ - قال -أعني الداودي: وقوله: (يقول النبي) ليس في أكثر الروايات إنما فيها أن الله تعالى أمره أن يخرج من كان في قلبه، وزاد هنا: \"أدنى شيء\".\nوقول أنس - ﵁ -: كأني انظر إلى أصابع رسول الله - ﷺ -، يعني بقوله: أدني شيء، وكأنه يضم أصابعه ويشير بها.\nفصل:\nوقوله في الحديث المطول، أعني معبد بن هلال العنزي قال: (اجتمعنا ناس من أهل البصرة، فذهبنا إلى أنس بن مالك، وذهبنا معنا بثابت إليه يسأله لنا عن حديث الشفاعة فإذا هو في قصره).\nفيه: أن يقدم الرجل الذي هو من خاصة العالم يسأله.\nوفيه: إباحة القصور لمن كثرت ذريته.\nوقوله: (\"إذا كان يوم القيامة ماج الناس بعضهم في بعض\") أي: اختلطوا، ومنه: ماج البحر: اختلطت أمواجه، وهذا اللفظ مزيد في هذا\n_________\n(^١) في الأصل: (كلامه للأنبياء)، والمثبت من (ص ١).","vol":"33","page":460},{"text":"الحديث، وقال هنا: \"لست لها\"، وفي موضع آخر: \"لست هناكم\" (^١)، وأسقط هنا ذكر نوح وزاد فأقول: \"أنا لها\"، وزاد هنا فيقول: \"يا رب أمتي أمتي\" وليس (هو) (^٢) في أكثر الروايات، قال الداودي: ولا أراه محفوظًا؛ لأن الخلائق اجتمعوا واستشفعوا ولو كانت هذِه الأمة لم تذهب إلى غير نبيها، وأول هذا الحديث ليس متصلًا بآخره من قوله: \"اشفع تشفع\"، مع ذكر أكثر أمور (الآخرة) (^٣)، وإنما أتى فيه بأول الأمر وآخره، بقي فيه: لتذهب كل أمة مع من كانت تعبد (^٤). وبقي حديث النجوى، وحديث: يؤتي بجهنم (^٥)، وحديث ذكر الموازين والصراط وسائر الصحف، والخصام بين يدي الرب -ﷻ-، وأكثر أمور يوم القيامة هي فيما بين أول هذا الحديث وآخره، وزاد: \"فأقول: يا رب ائذن لي فيمن يقول لا إله إلا الله\"\nوقوله: (لو مررنا بالحسن وهو متوارٍ) أي: مستتر.\nوقوله: (هيه) هي كلمة استزادة للكلام، عن صاحب \"العين\" (^٦)، قال ابن التين: قرأناه بكسر الهاء من غير تنوين، ومعناه: زد من هذا الحديث، والهاء بدل من الهمزة كما أبدلت في هراق وأصله أراق.\nوقال الجوهري عن ابن السري: إذا قلت: إيه يا رجل - يريد بكسر الهاء غير منونة- فإنما تأمره أن يزيدك من الحديث المعهود، كأنك\n_________\n(^١) سلف برقم (٤٤٧٦، ٦٥٦٥، ٧٤١٠).\n(^٢) من (ص ١).\n(^٣) في (ص ١): القيامة.\n(^٤) سلف بنحوه برقم (٤٥٨١)، ورواه مسلم (١٨٣) من حديث أبي سعيد الخدري.\n(^٥) سيأتي برقم (٧٤٤٠).\n(^٦) \"العين\" ٤/ ١٠٣.","vol":"33","page":461},{"text":"قلت: هاتِ الحديث، وإن نونت كأنك، قلت: هات حديثًا لأن التنوين (بكسرها) (^١) أسكته قلت: إيْهًا عنَّا، وإذا أردت (التفسير) (^٢) قلت: أيهًا بفتح الهمزة بمعنى هيهات (^٣).\nوأما قول ذي الرمة:\nوقمنا فقلنا إيه عن أم سالم … وما نال تكليم الديار البلاقع\nفإنه أراد إذًا التنكير فتركه للضرورة، وقيل: إنما تركه (لأنه) (^٤) نوى الوقف. وقوله: (وهو جميع) (أي: مجتمع) (^٥) أراد أنه كان حينئذٍ شابًّا، قال الجوهري: الرجل المجتمع الذي بلغ أشده، ولا يقال ذلك للأنثى (^٦).\nوقوله: (منذ عشرين سنة)، مذ ومنذ يصح أن يكونا (حرفا) (^٧) جر، ويصح أن يكونا اسمين؛ فيرفع ما بعدهما على التاريخ أو على التوقيت، تقول في التاريخ: ما رأيته منذ يوم الجمعة، أي: أول انقطاع الرؤية يوم الجمعة، وفي التوقيت: ما رأيته مذ سنة، أي: أمد ذلك سنة، وناس يقولون: منذ في الأصل كلمتان: مِنْ إذْ، جعلناها واحدة، ولا دليل على صحة ذلك، كما قاله في \"الصحاح\" (^٨).\n_________\n(^١) كذا صورتها بالأصل، وفي \"الصحاح\" ٦/ ٢٢٢٦: (تنكير).\n(^٢) كذا بالأصل، وفي \"الصحاح\": (التبعيد).\n(^٣) \"الصحاح\" ٦/ ٢٢٢٦.\n(^٤) في الأصل: (لا)، والمثبت من (ص ١).\n(^٥) من (ص ١).\n(^٦) \"الصحاح\" ٣/ ١١٩٨. مادة (جمع).\n(^٧) كذا بالأصل، وورد بهامشه: صوابه: (حرفي).\n(^٨) \"الصحاح\" ٢/ ٥٧٠ - ٥٧١، مادة (منذ).","vol":"33","page":462},{"text":"فصل:\nقوله: (\"رجل يخرج حبوًا\"). قال الجوهري: حبا الصبي على ركبتيه إذا زحف (^١) وليس هذِه الكلمة في أكثر الأحاديث، ورويناه منونًا على أنه مصدر.\nفصل:\nوقوله: (\"وينظر أشأم منه\") أي: أيسر وهو ذات الشمال، وقوله: (ثم يهزهن) هي بيده. أي: يحركن بيده، يقال: هزهزه أي حركه، فهزهز.\nوروي: (فيهزهن) أي: يحركهن، والنواجذ بين الناب والضرس، قاله ابن فارس. قال: وقيل: الأضراس كلها نواجذ (^٢).\nوقال الهروي: اختلف فيها، فقال الأصمعي: هي الأضراس، وقال غيره: هي المضاحك، قال أبو العباس: الأنياب أحسن ما قيل في النواجذ؛ لأن الخبر أنه - ﵇ - كان جل ضحكه التبسم (^٣).\nوفي \"الصحاح\": الناجذ آخر الأضراس قال: وللإنسان أربعة نواجذ في أقصى الأسنان بعد الأرحاء ويسمى ضرس الحلم؛ لأنه ينبت (بعد) (^٤) البلوغ وكمال العقل (^٥).\n_________\n(^١) \"الصحاح\" ٦/ ٢٣٠٧ مادة: (حبا).\n(^٢) \"مقاييس اللغة\" ص ٩٧٦ مادة: (نجذ).\n(^٣) سبق برقم (٦٠٩٢) كتاب: الأدب، باب: التبسم والضحك، من حديث عائشة قالت: ما رأيت النبي - ﷺ - مستجمعًا قط ضاحكًا حتى أرى منه لهواته، إنما كان يتبسم.\n(^٤) من (ص ١).\n(^٥) \"الصحاح\" ٢/ ٥٧١ مادة (نجذ).","vol":"33","page":463},{"text":"وقوله: (فلقد رأيت النبي - ﷺ - يضحك حتى بدت نواجذه تعجبًا وتصديقًا لقوله). يعني: قول الحبر. قال الخطابي: قوله: (تصديقًا لقوله) هو ظن وحسبان، وقد روي هذا الخبر عن غير واحد من أصحاب عبد الله من غير طريق عبيدة، فلم يذكروا فيه (تصديقًا) لقول الحبر، قال: والضحك يدل على الرضا وعلى الإنكار أحرى، والآية محتملة الوجهين ليس فيها للأصبع ذكر، وقد ثبت قوله - ﵇ -: \"لاتصدقوا أهل الكتاب ولا تكذبوهم، وقولوا: آمنا بما أنزل الله من\nكتاب\" (^١).\nوالاستدلال بالتبسم والضحك في مثل هذا الأمر الجسيم غير سائغ مع تكافؤ وجهي الدلالة المتعارضين فيه، ولو صح الخبر لكان ظاهر اللفظ منه متأولًا على نوع المجاز وضرب من المثل قد جرت عادة الكلام بين الناس في عرف تخاطبهم، فيكون المعنى ذلك مثل ﴿مَطْوِيَّاتٌ بِيَمِينِهِ﴾ [الزمر: ٦٧] أي: قدرته على طيها وسهولة الأمر في جمعها، بمنزلة من جمع شيئًا في كله فاستخف حمله، فلم يشتمل عليه، بجميع كفه عليه لكنه نقل ببعض أصابعه، وقد يقول الإنسان في الأمر الشاق إذا أضيف إلى القوة أنه يأتي عليه بأصبع، أو أنه نقله بخنصره.\nويؤيد ما ذهبنا إليه حديث أبي هريرة - ﵁ -: \"يقبض الله الأرض ويطوي السموات بيمينه، ثم يقول: أنا الملك\" (^٢) وليس فيه ذكر الأصبع، وتقسيم الخليقة على أعدادها، ودل أن ذلك من تخليط اليهود\n_________\n(^١) سبق برقم (٤٤٨٥) كتاب: التفسير، باب ﴿قُولُوا آمَنَّا بِاللهِ﴾.\n(^٢) سبق برقم (٤٨١٢) كتاب: التفسير، باب: ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ﴾.","vol":"33","page":464},{"text":"وتحريفهم، وأن ضحكه - ﵇ - إنما كان على معنى التعجب له والنكير، وقيل: الأصبع خلق من خلق الله تعالى (^١).\nفصل:\nومعنى: (\"يدنو أحدكم من ربه\") أي: يقرب من رحمته، وهذا سائغ في اللغة أن يقال: إن فلانًا قريب من فلان، ويراد به قريب المنزلة، وعلا هذا يقال: الله قريب من أوليائه، بعيد من أعدائه (^٢)، ويدل على ذلك قوله: \"فيضع كنفه عليه\" لأن لفظ الكنف إنما يستعمل في مثل هذا المعنى، ومن رواه كتفه (بالتاء) (^٣) فهو تصحيف من الراوي كما نبه عليه جمع من العلماء.\n_________\n(^١) انتهى من \"أعلام الحديث\" ٣/ ١٩٠٠.\nوليعلم أن صفة اليدين واليمين والإصبع من الصفات الثابتة للرب -ﷻ-، ومذهب أهل السنة في إثباتها أنها على حقيقتها وعلى ظاهر لفظها، كما قال الله وقال رسوله - ﷺ - ولا حاجة لنا إلى التأويل، فهي ثابتة له سبحانه على الوجه اللائق به.\nولينظر تعليقنا ص ٢٠٩، ١٩١، ١٨٦.\n(^٢) ساق شيخ الإسلام في \"مجموع الفتاوى\" ٤/ ١٨٤ - ١٨٥ جملة من أحاديث الصفات، منها هذا الحديث، فقال: وقوله: (يدنو أحدكم من ربه حتى يضع كنفه عليه). إلى غيرها من الأحاديث هالتنا أو لم تهلنا، بلغتنا أو لم تبلغنا، اعتقادنا فيها، وفي الآي الواردة في الصفات: أنا نقبلها ولا نحرفها ولا نكيفها ولا نعطلها ولا نتأولها، وعلى العقول لا نحملها، وبصفات الخلق لا نشبهها ولا نعمل رأينا وفكرنا فيها، ولا نزيد عليها ولا ننقص منها، بل نؤمن بها ونكل علمها إلى عالمها كما فعل ذلك السلف الصالح، وهم القدوة لنا في كل علم. اهـ\n(^٣) من (ص ١).","vol":"33","page":465},{"text":"<span data-type='title' id=toc-4359>٣٧ - باب قَوْلِ الله تعالىِ: ﴿وكَلَّمَ اللهُ مُوسَى تَكْلِيمًا﴾ [النساء: ١٦٤]</span>\n٧٥١٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنَا عُقَيْلٌ عَنِ ابْنِ شِهَابٍ، حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - قَالَ: «احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ مُوسَى: أَنْتَ آدَمُ الذِي أَخْرَجْتَ ذُرِّيَّتَكَ مِنَ الجَنَّةِ. قَالَ آدَمُ: أَنْتَ مُوسَى الذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَكَلَامِهِ، ثُمَّ تَلُومُنِي عَلَى أَمْرٍ قَدْ قُدِّرَ عَلَيَّ قَبْلَ أَنْ أُخْلَقَ. فَحَجَّ آدَمُ مُوسَى». [انظر: ٣٤٠٩ - مسلم: ٢٦٥٢ - فتح: ١٣/ ٤٧٧].\n\n٧٥١٦ - حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «يُجْمَعُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا، فَيُرِيحُنَا مِنْ مَكَانِنَا هَذَا. فَيَأْتُونَ آدَمَ فَيَقُولُونَ لَهُ: أَنْتَ آدَمُ أَبُو الْبَشَرِ، خَلَقَكَ اللهُ بِيَدِهِ وَأَسْجَدَ لَكَ الْمَلَائِكَةَ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ، فَاشْفَعْ لَنَا إِلَى رَبِّنَا حَتَّى يُرِيحَنَا. فَيَقُولُ لَهُمْ: لَسْتُ هُنَاكُمْ. فَيَذْكُرُ لَهُمْ خَطِيئَتَهُ التِي أَصَابَ». [انظر: ٤٤ - مسلم: ١٩٣ - فتح: ١٣/ ٤٧٧]\n\n٧٥١٧ - حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللهِ، حَدَّثَنِي سُلَيْمَانُ، عَنْ شَرِيكِ بْنِ عَبْدِ اللهِ أَنَّهُ قَالَ: سَمِعْتُ ابْنَ مَالِكٍ يَقُولُ لَيْلَةَ أُسْرِيَ بِرَسُولِ اللهِ - ﷺ - مِنْ مَسْجِدِ الكَعْبَةِ أَنَّهُ جَاءَهُ ثَلَاثَةُ نَفَرٍ قَبْلَ أَنْ يُوحَى إِلَيْهِ وَهْوَ نَائِمٌ فِي المَسْجِدِ الحَرَامِ، فَقَالَ أَوَّلُهُمْ: أَيُّهُمْ هُوَ؟ فَقَالَ أَوْسَطُهُمْ: هُوَ خَيْرُهُمْ. فَقَالَ آخِرُهُمْ: خُذُوا خَيْرَهُمْ. فَكَانَتْ تِلْكَ اللَّيْلَةَ، فَلَمْ يَرَهُمْ حَتَّى أَتَوْهُ لَيْلَةً أُخْرَى فِيمَا يَرَى قَلْبُهُ، وَتَنَامُ عَيْنُهُ وَلَا يَنَامُ قَلْبُهُ، وَكَذَلِكَ الأَنْبِيَاءُ تَنَامُ أَعْيُنُهُمْ وَلَا تَنَامُ قُلُوبُهُمْ، فَلَمْ يُكَلِّمُوهُ حَتَّى احْتَمَلُوهُ، فَوَضَعُوهُ عِنْدَ بِئْرِ زَمْزَمَ، فَتَوَلاَّهُ مِنْهُمْ جِبْرِيلُ فَشَقَّ جِبْرِيلُ مَا بَيْنَ نَحْرِهِ إِلَى لَبَّتِهِ حَتَّى فَرَغَ مِنْ صَدْرِهِ وَجَوْفِهِ، فَغَسَلَهُ مِنْ مَاءِ زَمْزَمَ بِيَدِهِ، حَتَّى أَنْقَى جَوْفَهُ، ثُمَّ أُتِيَ بِطَسْتٍ مِنْ ذَهَبٍ فِيهِ تَوْرٌ مِنْ ذَهَبٍ مَحْشُوًّا إِيمَانًا وَحِكْمَةً، فَحَشَا بِهِ صَدْرَهُ وَلَغَادِيدَهُ -يَعْنِي: عُرُوقَ حَلْقِهِ-","vol":"33","page":466},{"text":"ثُمَّ أَطْبَقَهُ، ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ الدُّنْيَا، فَضَرَبَ بَابًا مِنْ أَبْوَابِهَا فَنَادَاهُ أَهْلُ السَّمَاءِ: مَنْ هَذَا؟ فَقَالَ: جِبْرِيلُ. قَالُوا: وَمَنْ مَعَكَ؟ قَالَ: مَعِي مُحَمَّدٌ. قَالَ: وَقَدْ بُعِثَ؟ قَالَ: نَعَمْ. قَالُوا: فَمَرْحَبًا بِهِ وَأَهْلًا. فَيَسْتَبْشِرُ بِهِ أَهْلُ السَّمَاءِ، لَا يَعْلَمُ أَهْلُ السَّمَاءِ بِمَا يُرِيدُ اللهُ بِهِ فِي الأَرْضِ حَتَّى يُعْلِمَهُمْ، فَوَجَدَ فِي السَّمَاءِ الدُّنْيَا آدَمَ، فَقَالَ لَهُ جِبْرِيلُ: هَذَا أَبُوكَ فَسَلِّمْ عَلَيْهِ. فَسَلَّمَ عَلَيْهِ، وَرَدَّ عَلَيْهِ آدَمُ وَقَالَ: مَرْحَبًا وَأَهْلًا بِابْنِي، نِعْمَ الاِبْنُ أَنْتَ. فَإِذَا هُوَ فِي السَّمَاءِ الدُّنْيَا بِنَهَرَيْنِ يَطَّرِدَانِ، فَقَالَ: \"مَا هَذَانِ النَّهَرَانِ يَا جِبْرِيلُ؟ \".\nقَالَ: هَذَا النِّيلُ وَالْفُرَاتُ عُنْصُرُهُمَا. ثُمَّ مَضَى بِهِ فِي السَّمَاءِ فَإِذَا هُوَ بِنَهَرٍ آخَرَ عَلَيْهِ قَصْرٌ مِنْ لُؤْلُؤٍ وَزَبَرْجَدٍ، فَضَرَبَ يَدَهُ فَإِذَا هُوَ مِسْكٌ قَالَ: مَا هَذَا يَا جِبْرِيلُ؟ \" قَالَ: هَذَا الكَوْثَرُ الذِي خَبَأَ لَكَ رَبُّكَ. ثُمَّ عَرَجَ إِلَى السَّمَاءِ الثَّانِيَةِ، فَقَالَتِ المَلَائِكَةُ لَهُ مِثْلَ مَا قَالَتْ لَهُ الأُولَى: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قَالُوا: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ - ﷺ -. قَالُوا: وَقَدْ بُعِثَ إِلَيْهِ؟ قَالَ: نَعَمْ. قَالُوا: مَرْحَبًا بِهِ وَأَهْلًا. ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ الثَّالِثَةِ وَقَالُوا لَهُ مِثْلَ مَا قَالَتِ الأُولَى وَالثَّانِيَةُ، ثُمَّ عَرَجَ بِهِ إِلَى الرَّابِعَةِ، فَقَالُوا لَهُ مِثْلَ ذَلِكَ، ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ الخَامِسَةِ، فَقَالُوا مِثْلَ ذَلِكَ، ثُمَّ عَرَجَ بِهِ إِلَى [السَّمَاءِ] السَّادِسَةِ، فَقَالُوا لَهُ مِثْلَ ذَلِكَ، ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ السَّابِعَةِ فَقَالُوا لَهُ مِثْلَ ذَلِكَ. كلُّ سَمَاءٍ فِيهَا أَنْبِيَاءُ قَدْ سَمَّاهُمْ، فَأَوْعَيْتُ مِنْهُمْ إِدْرِيسَ فِي الثَّانِيَةِ، وَهَارُونَ فِي الرَّابِعَةِ، وَآخَرَ فِي الخَامِسَةِ لَمْ أَحْفَظِ اسْمَهُ، وَإِبْرَاهِيمَ فِي السَّادِسَةِ، وَمُوسَى فِي السَّابِعَةِ بِتَفْضِيلِ كَلَامِ اللهِ، فَقَالَ مُوسَى: رَبِّ لَمْ أَظُنَّ أَنْ يُرْفَعَ عَلَيَّ أَحَدٌ. ثُمَّ عَلَا بِهِ فَوْقَ ذَلِكَ بِمَا لَا يَعْلَمُهُ إِلاَّ اللهُ، حَتَّى جَاءَ سِدْرَةَ الْمُنْتَهَى، وَدَنَا الجَبَّارُ رَبُّ العِزَّةِ فَتَدَلَّى حَتَّى كَانَ مِنْهُ قَابَ قَوْسَيْنِ أَوْ أَدْنَى، فَأَوْحَى اللهُ فِيمَا أَوْحَى إِلَيْهِ خَمْسِينَ صَلَاةً عَلَى أُمَّتِكَ كُلَّ يَوْمٍ وَلَيْلَةٍ.\nثُمَّ هَبَطَ حَتَّى بَلَغَ مُوسَى، فَاحْتَبَسَهُ مُوسَى فَقَالَ: يَا مُحَمَّدُ، مَاذَا عَهِدَ إِلَيْكَ رَبُّكَ قَالَ: \"عَهِدَ إِلَيَّ خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ وَلَيْلَةٍ. قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ","vol":"33","page":467},{"text":"ذَلِكَ فَارْجِعْ فَلْيُخَفِّفْ عَنْكَ رَبُّكَ وَعَنْهُمْ. فَالْتَفَتَ النَّبِيُّ - ﷺ - إِلَى جِبْرِيلَ كَأَنَّهُ\nيَسْتَشِيرُهُ فِي ذَلِكَ، فَأَشَارَ إِلَيْهِ جِبْرِيلُ: أَنْ نَعَمْ إِنْ شِئْتَ. فَعَلَا بِهِ إِلَى الجَبَّارِ فَقَالَ وَهْوَ مَكَانَهُ \"يَا رَبِّ، خَفِّفْ عَنَّا، فَإِنَّ أُمَّتِي لَا تَسْتَطِيعُ هَذَا\". فَوَضَعَ عَنْهُ عَشْرَ صَلَوَاتٍ، ثُمَّ رَجَعَ إِلَى مُوسَى فَاحْتَبَسَهُ، فَلَمْ يَزَلْ يُرَدِّدُهُ مُوسَى إِلَى رَبِّهِ حَتَّى صَارَتْ إِلَى خَمْسِ صَلَوَاتٍ، ثُمَّ احْتَبَسَهُ مُوسَى عِنْدَ الْخَمْسِ فَقَالَ: يَا مُحَمَّدُ وَاللهِ لَقَدْ رَاوَدْتُ بَنِي إِسْرَائِيلَ قَوْمِي عَلَى أَدْنَى مِنْ هَذَا، فَضَعُفُوا فَتَرَكُوهُ، فَأُمَّتُكَ أَضْعَفُ أَجْسَادًا وَقُلُوبًا وَأَبْدَانًا وَأَبْصَارًا وَأَسْمَاعًا، فَارْجِعْ فَلْيُخَفِّفْ عَنْكَ رَبُّكَ كُلَّ ذَلِكَ يَلْتَفِتُ النَّبِيُّ - ﷺ - إِلَى جِبْرِيلَ لِيُشِيرَ عَلَيْهِ وَلَا يَكْرَهُ ذَلِكَ جِبْرِيلُ، فَرَفَعَهُ عِنْدَ الخَامِسَةِ فَقَالَ: \"يَا رَبِّ إِنَّ أُمَّتِي ضُعَفَاءُ أَجْسَادُهُمْ وَقُلُوبُهُمْ وَأَسْمَاعُهُمْ وَأَبْدَانُهُمْ فَخَفِّفْ عَنَّا\".\nفَقَالَ الجَبَّارُ: يَا مُحَمَّدُ. قَالَ: \"لَبَّيْكَ وَسَعْدَيْكَ\". قَالَ: إِنَّهُ لَا يُبَدَّلُ الْقَوْلُ لَدَى، كَمَا فَرَضْتُ عَلَيْكَ فِي أُمِّ الْكِتَابِ -قَالَ- فَكُلُّ حَسَنَةٍ بِعَشْرِ أَمْثَالِهَا، فَهْيَ خَمْسُونَ فِي أُمِّ الْكِتَابِ وَهْيَ خَمْسٌ عَلَيْكَ. فَرَجَعَ إِلَى مُوسَى فَقَالَ: كَيْفَ فَعَلْتَ؟ فَقَالَ: \"خَفَّفَ عَنَّا أَعْطَانَا بِكُلِّ حَسَنَةٍ عَشْرَ أَمْثَالِهَا\".\nقَالَ مُوسَى: قَدْ وَاللهِ رَاوَدْتُ بَنِي إِسْرَائِيلَ عَلَى أَدْنَى مِنْ ذَلِكَ فَتَرَكُوهُ، ارْجِعْ إِلَى رَبِّكَ فَلْيُخَفِّفْ عَنْكَ أَيْضًا. قَالَ رَسُولُ اللهِ - ﷺ -: \"يَا مُوسَى، قَدْ وَاللهِ اسْتَحْيَيْتُ مِنْ رَبِّي مِمَّا اخْتَلَفْتُ إِلَيْهِ\". قَالَ: فَاهْبِطْ بِاسْمِ اللهِ. قَالَ: وَاسْتَيْقَظَ وَهْوَ فِي مَسْجِدِ الحَرَامِ. [انظر: ٣٥٧٠ - مسلم: ١٦٢ - فتح: ١٣/ ٤٧٨].\nذكر فيه حديث أبي هريرة - ﵁ - أن رسول الله - ﷺ - قال: \"احْتَجَّ آدَمُ وَمُوسَى .. \". الحديث.\nوقد سلف في ذكر الأنبياء في باب: وفاة موسى - ﵇ - (^١).\n_________\n(^١) سلف برقم (٣٤٠٩) كتاب: أحاديث الأنبياء، باب: وفاة موسى وذكره بعدُ.","vol":"33","page":468},{"text":"ثم ذكر حديث قَالَ: قَالَ النبي - ﷺ -: \"يَجْتمَعُ المُؤْمِنُونَ يَوْمَ القِيَامَةِ فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَي رَبِّنَا .. \". الحديث.\nوحديثه أيضًا في الإسراء مطولًا، وقد بوب البخاري لحديث أنس - ﵁ - في كتاب الأنبياء، باب: كان النبي - ﷺ - تنام عينه ولا ينام قلبه (^١).\nوبوب له في تفسير القرآن، باب: قوله تعالى: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ (^٢) الآية [الإسراء: ٦٠].\nاستدل البخاري على إثبات كلام الله تعالى وإثباته متكلمًا بقوله تعالى: ﴿وَكَلَّمَ اللهُ مُوسَى تَكْلِيمًا﴾ [النساء: ١٦٤] وأجمع أهل السنة على أن الله -﷿- كلم موسى بلا واسطة ولا ترجمان، وأفهمه معاني كلامه وأسمعه إياها، إذ الكلام مما يصح سماعه، فإن قال قائل من المعتزلة أو من غيرهم: فإذا سمع موسى كلام الله بلا واسطة فلا يخلو أن يكون من جنس الكلام المسموع المعهود فيما بيننا، أو لا يكون من جنسن الكلام المسموع المعهود فيما بيننا. قال: فإن كان من جنسه فقد وجب أن يكون محدثًا ككلام المحدثين، وإن لم يكن من جنسه، فكيف السبيل إلى إسماعه إياه وفهم معانيه؟\nفالجواب: أنه لو لزم من حيث سمعه منه تعالى وفهم معانيه أن يكون كسائر المحدثين قياسًا عليه؛ للزم أن يكون تعالى بكونه فاعلًا وقادرًا وعالمًا وحيًّا ومريدًا، وسائر صفاته من جنس جميع الموصوفين بهذِه الصفات فيما بيننا، فإن قالوا: نعم. خرجوا من التوحيد، وإن أبوا نقضوا دليلهم واعتمادهم على قياس الغائب على حكم الشاهد.\n_________\n(^١) سلف برقم (٣٥٧٠) كتاب: المناقب.\n(^٢) سلف برقم (٤٧١٦) كتاب: التفسير، باب: وما جعلنا الرؤيا.","vol":"33","page":469},{"text":"ثم يقال لهم: لو وجب أن يكون كلامه من جنس كلام المخلوقين، من حيث اشترك كلامه تعالى وكلامهم في إدراكهما بالأسماع لوجب إذا كان الباري تعالى موجودًا وشيئًا أن يكون من جنس الموجودات وسائر الأشياء المشاهدة لنا، فإن لم يجب هذا لم يجب ما عارضوا به.\nوقد ثبت أنه تعالى قادر على أن يعلمنا اضطرار كل شيء يصح أن يعلمناه استدلالًا ونظرًا، وإذا كان ذلك كذلك فواجب أن يكون تعالى قادرًا على أن يعلم موسى معاني كلامه -الذي لا يشبه كلام المخلوقين، الخارج عن كونه حروفًا متضمنة وأصواتًا مقطعة اضطرارًا- وينتخب له دليلًا إذا نظر فيه أداه إلى العلم بمعاني كلامه، وإذا كان قادرًا على الوجهين جميعًا زالت شبهة المعتزلة.\nوقال ابن التين: اختلف المتكلمون في سماع كلام الله تعالى، فقال الشيخ أبو الحسن: كلام الله القائم بذاته الذي ليس بحرف ولا صوت يسمع عند تلاوة كل تالٍ، وقراءة كل قارئ. والقاضي يقول: لا يسمع وإنما تسمع التلاوة دون المتلو والقراءة دون المقروء.\nويحمل قوله تعالى ﴿حَتَّى يَسْمَعَ كَلَامَ اللهِ﴾ [التوبة: ٦] على أنه مجاز، والمعنى: حتى يسمع تلاوة كلام الله وقراءته، والطائفة الأولى تحمل ذلك على الحقيقة، ويقولون: الفرق بيننا وبين موسى وبين نبينا ﵉ أنَّا نحن نسمع كلام الله بواسطة الكلام، وذلك سامعه بلا واسطة. والقاضي يقول: مخالفة كلام الله لكلام الخلق أشد من اختلاف الأصوات التي ندركها، فلما لم ندرك ذلك دل عليها بطلان مقالة من ادعى أنه مسموع، وأن المسموع التلاوة والقراءة دون المتلو والمقروء.","vol":"33","page":470},{"text":"فصل:\nقال المهلب: في إفهام الله تعالى موسى من كلامه ما لا عهد له بمثله بتنوير قلبه له، وشرحه لقبوله، لا يخلو أن يكون ما أفهم الله سليمان من كلام الطير ومنطقها هو مثل كلام سليمان، أولا يشبه كلامه، فإن كان يشبه كلام سليمان وبني جنسه فلا وجه لاختصاص سليمان وداود بتعليمه دون بني جنسه، ولا معنى لفخره - ﵇ - بالخاصة وامتداحه بقوله: ﴿عُلِّمْنَا مَنْطِقَ الطَّيْرِ﴾ إلى قوله: ﴿إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ﴾ [النمل: ١٦] أن يكون منطق الطير الذي فهمه سليمان وآله وبني جنسه، فقد أفهمه الله ما لم يفهمه غيره من كلام الهدهد، وكلام النملة التي تبسم - ﷺ - ضاحكًا من قولها؛ لفهمه عنها ما لم يفهمه غيره منها.\nفصل:\nوإنما ذكر حديث أبي هريرة (^١) في الشفاعة مختصرًا لما في الحديث الطويل من قول إبراهيم: \"ولكن ائتوا موسى عبدًا اتاه الله التوراة وكلمه تكليمًا\"، وكذلك حديث أنس في الإسراء: فوجد موسى في السماء السابعة، بتفضيل كلامه -﷿-.\nوهذا يدل على أن الله تعالى لم يكلم من الأنبياء إلا موسى، بخلاف ما زعم الأشعريون، ذكروا عن ابن عباس - ﵄ - وابن مسعود - ﵁ - أن الله كلم محمدًا بقوله: ﴿فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾\n_________\n(^١) في هامش الأصل: صوابه أنس. وهو الصواب؛ لأن حديث أبي هريرة في المحاجة وحديث أنس في الشفاعة\nقلت: ولعل الذي أوقعه في ذلك نقله من \"شرح ابن بطال\" أو ممن نقل من \"شرح ابن بطال\" ففيه ١٠/ ٥٠٩ قال: وإنما ذكر حديث أبي هريرة.","vol":"33","page":471},{"text":"[النجم: ١٠] وأنه رأى ربه -﷿- وأعظمت (^١) فرية من افترى فيه على الله (^٢)، وقد أسلفناه مع رده.\nفصل:\nوأما قول موسى - ﵇ - إذ على جبريل بمحمد - ﷺ -: (\"يا رب لم أظن أن ترفع على أحدًا\")، فأعلم الله موسى أن الله لم يكلم أحدًا من البشر في الدنيا غيره، إذ بذلك استحق أن يرفع إلى السماء السابعة، وفهم من قول الله: ﴿إِنِّي اصْطَفَيْتُكَ على النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي﴾ [الأعراف: ١٤٤] أنه أراد البشر كلهم، ولم يعلمه، والله تعالى أعلم أن الله تعالى فضل محمدًا عليه بما أعطاه من الوسيلة والدعوة المقبولة منه، شفاعته لأمته من شدة موقفهم يوم الحشر حين أحجم الأنبياء عن الوسيلة إلى ربهم لشدة غضبه تعالى وفضله بالإسعاف بالمقام المحمود الذي وعده في كتابه، فبهذا رفع الله محمدًا (فوق) (^٣) موسى - عليهما أفضل الصلاة والسلام -.\nفصل:\nوقوله: (\"فحج آدم موسى\"). أي: غلبه بالحجة، قال الداودي: إنما حجه في قوله: \"أخرجت ذريتك من الجنة\" ليس في الذنب، وقال أبو عبد الملك: ظاهر الحديث أن لا لوم في المعاصي؛ لأنه قد تيب عليه، فكيف تلومني على ذلك وأنت تعلم أن من تيب عليه لا يلام، فلا لوم عليه، قال: وقوله: \"أخرجت ذريتك من الجنة\"\n_________\n(^١) في هامش الأصل: لعله سقط: عائشة - ﵂ -.\n(^٢) سبق برقم (٣٢٣٤) كتاب: بدء الخلق، باب: إذا قال أحدكم: آمين.\n(^٣) في (ص ١): على.","vol":"33","page":472},{"text":"أي: فعلت ما أخرجك فتناسلوا منه بعد خروجك، وقول آدم: (\"أتلومني على أمر قدر عليَّ قبل أن أخلق\") يريد: قدر الله أن أسكن الأرض ويكون مني فيها الولد.\nوقيل: إن آدم إنما جاوبه عند قوله: \"أخرجت الناس من الجنة\"، وهو معنى قوله: (\"أتلومني على أمر قدر الله قبل أن أخلق\") فاحتج أنه خلق ليسكن الأرض.\nفصل:\nحديث أنس - ﵁ - سلف الكلام عليه، وقول شريك أنه قال: (سمعت أنس بن مالك يقول: ليلة أسري برسول الله - ﷺ - من مسجد الكعبة أنه جاءه ثلاثة نفر قبل أن يوحى إليه وهو نائم في المسجد الحرام، فقال أولهم: أيهم هو؟) يدل أنه - ﵇ - كان معه غيره.\nوقوله: (فكانت تلك الليلة فلم يرهم حتى أتوه ليلة أخرى) من الليلتين سبع أو ثمان أو تسع أو عشر، أقوالٌ، والصلاة فرضت قبل الهجرة بثلاث سنين أو سنتين أو سنة، أقوال.\nواختلف فيما أقام بمكة بعد أن أوحي إليه، هل هو عشر أو ثلاث عشرة؟ كما سلف، وهذا الحديث يدل أن شق بطنه قبل أن يوحى إليه، وتُكُلِّم في شريك بسببه، فإنه كان وهو غلام أو عندما نبيء وقيل: إنه كان نبئ، وقد أسلفنا ذلك مبسوطًا، وقوله: (فلم يرهم) يدل أنه أول ما نبئ؛ لأن جبريل لم ينقطع عند كل كلمة.\nفصل:\nوقوله: (حتى أتوه ليلة أخرى فيما يرى قلبه، وتنام عينه ولا ينام قلبه، وكذلك الأنبياء - ﵈ - تنام أعينهم ولا تنام قلوبهم) وقال","vol":"33","page":473},{"text":"الداودي: إنه يريد في بعض الأوقات؛ بدليل حديث الوادي قال: وقيل: إنما يدرك بقلبه وعيناه مغلقتان، فلا يدرك الوقت كذلك؛ لأنه إنما يدرك بحاسة البصر.\nوقوله (ما بين نحره إلى لبته). قال الداودي: إلى عانته؛ لأن اللبة: العانة، قال ابن التين: وهو الأشبه. والتور: إناء يشرب فيه، قاله الجوهري (^١).\nوقال: (فحشا صدره ولغاديده) يعني: عروق حلقه، وفي \"الصحاح\": هي اللحمات التي بين الحنك وصفحة العنق، واحدها: لغدود (^٢).\nفصل:\nوقوله: \"مرحبًا وأهلًا\" أي: أتيت سعة ورأيت أهلًا، فاستأنس ولا تستوحش.\nوقوله: (بنهرين يطردان) أي: يجريان فالنيل ينزل ماؤه إلى أرض السودان، فيجري إلى مصر، فإذا الخريف فنزل الغيث زاد، فكانت الزيادة التي يريد.\nوقوله: (عنصرهما). أي: أصلهما، بضم الصاد وفتحها، والزبرجد هو بفتح الجيم: (جوهر) (^٣) معروف.\nوقوله: (مسك أذفر) أي: زكي الرائحة، وكذلك إذا أنتن يقال: أذفر أيضًا؛ لأن الذفر كل ريح زكية من طيب أو نتن.\n_________\n(^١) \"الصحاح\" ٢/ ٦٠٢.\n(^٢) \"الصحاح\" ٢/ ٥٣٥.\n(^٣) من (ص ١).","vol":"33","page":474},{"text":"وقوله: (هذا الكوثر) ويروي عن ابن عباس - ﵄ - أنه قال: الكوثر: الخير الكثير الذي أعطاه الله إياه (^١)، وروي عنه - ﵇ - أنه قال: \"دخلت الجنة فإذا أنابنهر حافتاه خيام (اللؤلؤ) (^٢) فضربت يدي في مجرى مائه فإذا مسك أذفر، فقال جبريل: هذا الكوثر الذي أعطاه\" (^٣). والكوثر في اللغة: فوعل من الكثرة (^٤).\nفصل:\nوقوله: (كل سماء فيها أنبياء قد سماهم فأوعيت منهم إدريس في الثانية، وهارون في الرابعة، وآخر في الخامسة لم أحفظ اسمه، وإبراهيم في السادسة، وموسى في السابعة بتفضيل كلام الله). ذكره في الثانية إدريس وهمٌ، إنما هو في الرابعة، روي عن أبي سعيد الخدري - ﵁ - في تفسير قوله تعالى: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا﴾ [مريم: ٥٧] قال: السماء الرابعة (^٥).\nوروي عن هلال بن يساف قال: كنا عند كعب الأحبار إذ أقبل ابن عباس - ﵄ -، فقال: هذا ابن عم نبيكم، فوسعنا له، فقال:\n_________\n(^١) رواه الطبري في \"التفسير\" ١٢/ ٧١٧ (٣٨١٤٩).\n(^٢) في (ص ١): (الكوثر).\n(^٣) رواه أحمد ٣/ ١٠٣، والنسائي في \"الكبرى\" ٦/ ٥٢٣ - ٥٢٤ (١١٧٠٦)، والطبري في \"تفسيره\" ١٢/ ٧٢٠ (٣٨١٧٢)، والحاكم ١/ ٧٩ - ٨٠ كلهم من طرق عن حميد الطويل، عن أنس، به. وصححه الحاكم على شرط الشيخين، وقال: ولم يخرجاه بهذا اللفظ. اهـ\nقلت: والحديث سبق بنحوه برقم (٦٥٧١) كتاب: الرقاق، باب: في الحوض، من طريق قتادة، عن أنس.\n(^٤) \"الصحاح\" ٢/ ٨٠٣.\n(^٥) رواه الطبري في \"التفسير\" ٨/ ٣٥٣ (٣٣٧٧٤).","vol":"33","page":475},{"text":"يا كعب، ما معنى: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾؟ فقال كعب: كان لإدريس صديق من الملائكة، فأوحي الله إليه: إني أرفع لك كل يوم مثل عمل أهل الأرض، فقال إدريس للملك: كلم لي ملك الموت حتى يؤخر قبض روحي، فحمله الملك تحت طرف جناحه، فلما بلغ السماء الرابعة لقي ملك الموت فكلمه، فقال: أين هو؟ فقال: ها هو ذا، فقال: من العجيب! إني أمرت أن أقبض روحه في السماء الرابعة! فقبضها هناك (^١).\nقال الداودي: واتفقت الأخبار كلها أن إدريس في الرابعة، وهارون في الخامسة، واختلفت في إبراهيم وموسى، فقيل: إبراهيم في السابعة وموسى في السادسة. وقيل عكسه وعيسى ويحيى في الثانية، ويوسف في الثالثة. وجاء حديث بذلك أخرجه ابن وهب عن يعقوب بن عبد الرحمن الزهري، عن أبيه، عن عبد الرحمن بن هاشم بن عتبة بن أبي وقاص، عن أنس، فذكر حديث الإسراء: فوجد آدم في السماء الدنيا، وفي الثانية عيسى ويحيى بن زكريا -ابني الخالة- وفي الثالثة يوسف، وفي الرابعة إدريس، وفي الخامسة هارون، وفي السادسة موسى، وفي السابعة إبراهيم - ﷺ -.\nفصل:\nوقوله: (فدنا الجبار) أي: قربت رحمته وعطفه وفضله لا دنو مسافة ونُقلةِ، لاستحالة الحركة والنقلة على الله تعالى، إذ لا تحويه الأمكنة؛ لأنه من صفات المحدث، وليس هذا في أكثر الروايات (^٢).\n_________\n(^١) رواه الطبري في \"التفسير\" ٨/ ٣٥٢ (٢٣٧٦٨).\n(^٢) مذهب أهل السنة هو ثبات صفات الله -﷾- كما جاءت في القرآن، والسنة بلا تعطيل، ولا تشبيه، ولا تكييف. كما سبق بيانه، وانظر التعليق ص ٢٢٥.","vol":"33","page":476},{"text":"فصل:\nوقوله: (حتى كان منه قاب قوسين أو أدنى)، وقالت عائشة - ﵂ -: إنما كان قاب قوسين من جبريل - ﵇ - (^١).\nوبه جزم ابن بطال فقال: هو جبريل الذي تدلي فكان من الله أو من مقداره على مقدار ذلك، عن الحسن: ﴿فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ إلى جبريل (^٢) وكتب القلم حتى سمع محمد - ﷺ - صريفه في كتابه، وبلغ جبريل محمدًا - ﷺ - وهو عند سدرة المنتهى، قيل: إليها تنتهي أرواح الشهداء.\n﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ قال ابن عباس: رأى محمد ربه بقلبه (^٣).\nوعن ابن مسعود: رأى جبريل (^٤).\nوهو قول عائشة - ﵂كما سلف- وقتادة.\nوقال الحسن: ما رأى من مقدور الله (وملكوته) (^٥).\n﴿فَتُمَارُونَهُ عَلَى مَا يَرَى (١٢)﴾ هو محمد رأى جبريل في صورته التي خلقه الله عليها، له سبعمائه جناح رفرفًا أخضر سد ما بين الخافقين ولم يره قط في صورته التي هو عليها إلا مرتين، وإنما يراه في صورة كان يتشكل عليها من صورة الآدميين، وأكثرها صورة دحية الكلبي، وفي قوله: ﴿أفَتُمَارُونَهُ﴾ دليل على أن العيان أكبر أسباب العلم ولا يتمارى\n_________\n(^١) سبق برقم (٣٢٣٥) كتاب: بدء الخلق، وانظر \"تفسير الطبري\" ١١/ ٥٠٨.\n(^٢) رواه الطبري في \"التفسير\" ١١/ ٥٠٩ (٣٢٤٥٥).\n(^٣) رواه الطبري في \"التفسير\" ١١/ ٥١٠ (٣٢٤٥٩).\n(^٤) رواه الطبري في \"التفسير\" ١١/ ٥١٣ (٣٢٤٨٠ - ٣٢٤٨١).\n(^٥) في الأصل: (ماكونه)، والمثبت من (ص ١).","vol":"33","page":477},{"text":"فيه، ولذلك قال - ﵇ -: \"ليس الخبر كالمعاينة\" (^١).\nفصل:\nإن قلت: ما وجه الحكمة في لقاء الشارع الأنبياء في السموات دون عليين، والأنبياء مقرهم في ساحة الجنة ورياضها تحت العرش، ومن دونهم من العرش هناك، فما وجه لقائهم في سماء سماء؟ قلت: وجهه أنهم تلقوه كما يتلقى القادم، يتسابق (الناس) (^٢) إليه على قدر سرورهم بلقائه (^٣).\nفصل:\nقوله: (فرفعه -يعني: جبريل- عند الخامسة) قال: الداودي: رفعه بعد الخامسة ليس بثابت، والذي في الروايات: \"أستحيي من ربي فنودي: أمضيت فريضتي، وخففت عن عبادي، وجعلت الخمسة بعشر أمثالها\" (^٤).\nوقوله: (ارجع إلى ربك فليخفف عنك) أيضًا، كذا وقع هنا بعد أن قال: (لا يبدل القول لدي) قال الداودي: هي لا تثبت؛ لأن الروايات تواطأت على خلافه، وما كان موسى ليأمره بالرجوع بعد أن قال الله لنبيه: (لا يبدل القول لدي) ولم يرجع بعد الخمس.\n_________\n(^١) رواه أحمد ١/ ٢١٥، وابن حبان في \"صحيحه\" ١٤/ ٩٦ (٦٢١٣) والطبراني في \"الأوسط\" ١/ ١٢ (٢٥) كلهم من حديث ابن عباس وقد تقدم تخريجه باستفاضة.\n(^٢) من (ص ١).\n(^٣) \"شرح ابن بطال\" ١٠/ ٥١٠ - ٥١١\n(^٤) سلف بنحوه برقم (٣٨٨٧) كتاب: مناقب الأنصار، باب: المعراج، ورواه أحمد ٤/ ٢٠٧ - ٢٠٨.","vol":"33","page":478},{"text":"فصل:\nوقوله: قال: (فاهبط باسم الله). قال: واستيقظ وهو في المسجد الحرام.\nادعى الداودي أن الذي قال له: (اهبط باسم الله) جبريل، وظاهر ما في الكتاب خلافه، قال: وقوله: (فاستيقظ) أي: فارقه الوحي، وما كان يأخذه عند الوحي؛ لاشتغاله بالوحي وعظمته في نفسه وثقله عليه.\nفصل:\nوقوله: (وهو في المسجد الحرام) قد أسلفنا اختلاف الناس في مسراه، هل كان بجسده ونفسه أو بروحه دون جسمه؟ وروي الأول عن ابن عباس - ﵄ -، والضحاك، وسعيد بن جبير، وقتادة، صابر وإبراهيم ومسروق، ومجاهد، وعكرمة.\nثم قالت طائفة منهم: إنه صلى بالأنبياء ببيت المقدس ثم عرج به إلى السماء، فأوحى الله تعالى إليه وفرض عليه الصلاة، ثم رجع إلى المسجد الحرام من ليلته فصل به صلاة الصبح. روى ذلك الطبري في حديث الإسراء عن أنس - ﵁ - (^١).\nذكر من حديث أبي سعيد الخدري - ﵁ - أنه صلي - ﵇ - ببيت المقدس، ولم يذكر أنه صلى خلفه أحد (^٢).\nوقالت أخرى منهم، أنه يدخله، ولم يصل فيه، ولم ينزل عن البراق حتى رجع إلى مكة، روي ذلك عن حذيفة، قال في قوله: ﴿سُبْحَانَ الذِي\n_________\n(^١) رواه الطبري في \"التفسير\" ٨/ ٥ (٢٢٠١٨).\n(^٢) رواه الطبري في \"التفسير\" ٨/ ١٢ (٢٢٠٢٣).","vol":"33","page":479},{"text":"أَسْرَى بِعَبْدِهِ﴾ [الإسراء: ١]. قال: لم يصل فيه، ولو صلى (فيه) (^١) لكتبت عليكم الصلاة كما كتبت الصلاة عليكم عند الكعبة (^٢).\nوروي القول الثاني -أعني أن الإسراء كان بروحه دون جسده عن عائشة ومعاوية بن أبي سفيان - ﵃ - والحسن البصري (^٣)، وذكر ابن فورك عن الحسن قال: عرج بروح رسول الله - ﷺ - وجسده في الأرض، وهو اختيار ابن إسحاق.\nحجة الأولين ما روي عن ابن عباس - ﵄ - في قوله تعالى: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ [الإسراء: ٦٠] قال: هي رؤيا عين أريها رسول الله - ﷺ - ليلة أسري به إلى بيت المقدس، وليست رؤيا منام. رواه ابن عيينة، عن عمرو، عن عكرمة، عنه (^٤) قالوا: (ولو) (^٥) أسري بروحه فقط وكان الإسراء منامًا لما أنكرت ذلك قريش من قوله؛ لأنهم (كانوا) (^٦) لا ينكرون الرؤيا، ولا ينكرون أن أحدًا يرى في المنام ما هو على مسيرة سنة، فكيف ما هو على مسيرة شهر أو أقل.\nومن حجة الذين قالوا: إنه بالروح فقط، قول أنس - ﵁ - في حديث الإسراء، قال: (حين أسري به جاءه ثلاثة نفر وهو نائم في المسجد الحرام). وذكر الحديث إلى قوله: (ثم أتوه في ليلة أخرى فيما يرى\n_________\n(^١) من (ص ١).\n(^٢) رواه الطبري في \"التفسير\" ٨/ ١٥ (٢٢٠٣٠).\n(^٣) رواه عنهم الطبري في \"التفسير\" ٨/ ١٦ (٢٢٠٣٢ - ٢٢٠٣٤).\n(^٤) سبق برقم (٤٧١٦) في التفسير، باب ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾.\n(^٥) في الأصل: (ولم) والمثبت من (ص ١) وهو الصواب.\n(^٦) من (ص ١).","vol":"33","page":480},{"text":"قلبه وتنام (عينه (^١». الحديث، فذكر النوم في أول الحديث، وقال في آخره: (فاستيقظ وهو في المسجد الحرام).\nوهذا بين لا إشكال فيه، وإلى هذا ذهب البخاري، وكذلك ترجم له في كتاب الأنبياء وتفسير القرآن ما ذكرته في صدر هذا الباب، قال ابن إسحاق: وأخبرني بعض آل أبي بكر الصديق أن عائشة - ﵂ - كانت تقول: ما فقد جسد رسول الله - ﷺ -، ولكن أسري بروحه.\nقال ابن إسحاق: وحدثني يعقوب بن عينية بن المغيرة أن معاوية بن أبي سفيان (^٢) إذا سئل عن مسرى رسول الله - ﷺ - قال: كانت رؤيا من الله صادقة. قال ابن إسحاق: فلم ينكر ذلك من قولها؛ لقول الحسن البصري أن هذِه الآية نزلت في ذلك يعني: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ﴾، ولقوله -﷿- عن إبراهيم إذ قال لابنه: ﴿يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُك﴾ [الصافات: ١٠٢].\nثم مضى على ذلك، فعرف أن الوحي من الله يأتي الأنبياء أيقاظًا ومنامًا، قال ابن إسحاق: وكان - ﵇ - يقول: \"تنام عيني وقلبي يقظان\" (^٣). فالله أعلم أي ذلك كان، فقد جاءه وعاين فيه ما عاين من أمر الله على أي (حالته) (^٤) كان نائمًا أو يقظان، كل ذلك حق وصدق، وذكر ابن فورك في \"مشكل القرآن\"، قال: كان - ﵇ - ليلة الإسراء في بيت أم هانئ بنت أبي طالب، والله أعلم.\n_________\n(^١) في: (ص ١): (عيناه).\n(^٢) ورد في هامش الأصل: لعله سقط: (كان).\n(^٣) سبق برقم (٣٥٦٩) كتاب المناقب، باب: كان النبي - ﷺ - تنام عينه ولا ينام قلبه، من حديث عائشة بلفظ \"تنام عيني ولا ينام قلبي\".\n(^٤) في (ص ١): حالة.","vol":"33","page":481},{"text":"واحتج أهل هذِه المقالة، فقالوا: ما اعتل به من قال: إن الإسراء لو كان في المنام لما أنكرته قريش؛ لأنهم كانوا لا ينكرون الرؤيا؛ فلا حجة فيه. لأن قريشًا كانت تكذب العيان، وترد شهادة الله الذي هو أكبر شهادة عليهم بذلك، إذ قال عنهم حين انشق القمر: ﴿وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (٢)﴾ [القمر: ٢].\nفأخبر عنهم (أنهم) (^١) يكذبون ما يرون عيانًا، ولذلك قال (لهم) (^٢): ﴿وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ﴾ [الحجر: ١٤]، وقال عنهم أنهم قالوا: ﴿لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا﴾ إلى (قوله) (^٣): ﴿أَوْ تَرْقَى فِي السَّمَاءِ﴾ ثم قال بعد ما تمنوه: ﴿وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ﴾ [الإسراء: ٩٠ - ٩٣]، وقال: ﴿وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَتْهُمْ آيَةٌ لَيُؤْمِنُنَّ بِهَا﴾ إلى قوله: ﴿لَا يُؤْمِنُونَ﴾ [الأنعام: ١٠٩]: فأخبر تعالى أنه (يكيد) (^٤) عقولهم وأبصارهم حتى ينكروا العيان القاطع للارتياب، ومثله قوله تعالى: ﴿وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ﴾ الآية [الأنعام: ١١١].\nوإنما كان إنكار قريش؛ لقوله: \"أسري بي الليلة إلى بيت المقدس\" حرصًا منهم على التشنيع عليه وإثارة اسم الكذب عليه عند العامة المهولة بمثل هذا التشنيع؛ فلم يسألوه: في اليقظة كان ذلك الإسراء أو منامًا؟ وأقبلوا على التقريع عليه وتعظيم قوله، وهذا غير معدوم من تشنيعهم، ألا تري تكذيبهم مثل وقعة بدر لرؤيا عاتكة بنت عبد المطلب عمة رسول\n_________\n(^١) الأصل: (أنه) والمثبت من (ص ١) وهو الصواب.\n(^٢) في (ص ١): عنهم.\n(^٣) من (ص ١).\n(^٤) بياض بالأصل، والمثبت من (ص ١).","vol":"33","page":482},{"text":"الله - ﷺ -، إذ قالت: رأيت كأن صخرة انحدرت من أبي قبيس فانفلقت، فما تركت دارًا بمكة إلا دخلت منها فلقة، فلما رأوا قبح تأويلها عليهم قالوا: يا بني عبد المطلب، ما أهل بيت في العرب أكذب منكم، أما كفاكم أن تدعو النبوة في رجالكم حتى جعلتم منكم نبية، فشنعوا رؤياها (^١)، وأخبروا عنها بالنفي طمعًا في إثارة العامة عليهم، فكذلك كان قولهم في (الإسراء) (^٢).\nفصل:\nقال الخطابي: ليس في هذا الكتاب حديث (أشبع) (^٣) ظاهرًا من هذا الحديث، قال: ولذلك سردته كاملًا في كتابي ليعتبر الناظر أوله بآخره، فلا يشكل عليه -بإذن الله- معناه وذلك أنه ذكر في أول الحديث: جاءه ثلاثة نفر قبل أن يوحى إليه وهو نائم في المسجد الحرام، فيما يرى قلبه. وقال في آخره: فاستيقظ (ورؤيا) (^٤) الرؤيا أمثلة تضرب لتتأول على الوجه الذي يجب أن يصرف إليه معنى التعبير في مثله، وبعضها كالمشاهدة والعيان.\nثم القصة بطولها إنما هي حكايته يحكيها أنس من تلقاء نفسه لم يعزها إلى رسول الله - ﷺ -، ولا رواها عنه، ولا أضافها إلى قوله، فحاصل الأمر في الذكر، وإطلاق اللفظ على الوجه الذي قد تضمنه\n_________\n(^١) رواه الطبراني ٢٤/ ٣٤٤ - ٣٤٨، والحاكم ٣/ ١٩، وسكت عنه وتعقبه الذَّهبي فقال: حسين بن عبد الله بن عبيد الله بن عبَّاس ضعيف. وقال الهيثمي في \"المجمع\" ٦/ ٧٠ فيه عبد العزيز بن عُمران وهو متروك.\n(^٢) في (ص ١): (مسراه).\n(^٣) كذا بالأصل، وفي \"الأعلام\" ٤/ ٢٣٥٢: (أشنع).\n(^٤) كذا بالأصل، وفي \"الأعلام\": (وبعض).","vol":"33","page":483},{"text":"الخبر أنه روي إما من أنس وإما من رواية شريك بن عبد الله بن أبي نمر، فإنه كثير التفرد بمناكير الألفاظ في مثل هذِه الأحاديث إذا رواها من حيث لا يتابعه عليها سائر الرواة، وأيهما صح القول عنه، وأضيف إليه، فقد خالفه فيه عامة السلف المتقدمين وأهل السنة منهم ومن المتأخرين. والذي قيل في الآية ثلاثة أقوال:\nأحدها: أن الذي دنا جبريل من محمد. أي: تقرب، وهو على التقديم والتأخير، أي: تدلى فدنى، وذلك أن التدلي سبب للدنو. وقيل: تدلى له جبريل بعد الانتصاب والارتفاع كما رآه رسول الله - ﷺ -، متدليًا كما رآه، وكان ذلك من آيات قدرة الله حين أقدره على أن يتدلى في الهواء من غير اعتماد على شيء ولا يمسك بشيء.\nوقيل: دنا جبريل وتدلى محمد ساجدًا لربه شكرًا على ما أناله من كرامته، ولم يثبت فيه شيء مما روي عن السلف أن التدلي مضاف إلى الله تعالى عن صفات المخلوقين.\nقال: وروي هذا الحديث عن أنس من غير طريق شريك بن عبد الله، فلم يذكر هذِه الألفاظ السبعة؛ فإن ذلك مما يقوي الظن أنها صادرة من قبل شريك.\nقال: وفي هذا الحديث (لفظة) (^١) أخرى تفرد بها شريك أيضًا لا يذكرها غيره، وهي قوله: (وهو مكانه). والمكان لا يضاف إلى الله، إنما هو مكان الشيء في مقامه الأول الذي يقيم فيه (^٢).\n_________\n(^١) (ص ١).\n(^٢) انتهى كلام الخطابي في \"أعلام الحديث\" ٤/ ٢٣٥٢ - ٢٣٥٥.","vol":"33","page":484},{"text":"<span data-type='title' id=toc-4360>٣٨ - باب كَلَامِ الرَّبِّ -﷿- مَعَ أَهْلِ الجَنَّةِ</span>\n٧٥١٨ - حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، حَدَّثَنِي ابْنُ وَهْبٍ قَالَ: حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ اللهَ يَقُولُ لأَهْلِ الجَنَّةِ يَا أَهْلَ الجَنَّةِ: فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ. فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: وَمَا لَنَا لَا نَرْضَى يَا رَبِّ وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ. فَيَقُولُ: أَلَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ؟ فَيَقُولُونَ يَا رَبِّ، وَأَيُّ شَيْءٍ أَفْضَلُ مِنْ ذَلِكَ؟ فَيَقُولُ: أُحِلُّ عَلَيْكُمْ رِضْوَانِي، فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا». [انظر: ٦٥٤٩ - مسلم: ٢٨٢٩، ٢٨٥٩ - فتح: ١٣/ ٤٨٧].\n\n٧٥١٩ - حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلَالٌ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ - ﷺ - كَانَ يَوْمًا يُحَدِّثُ، وَعِنْدَهُ رَجُلٌ مِنْ أَهْلِ البَادِيَةِ «أَنَّ رَجُلًا مِنْ أَهْلِ الجَنَّةِ اسْتَأْذَنَ رَبَّهُ فِي الزَّرْعِ فَقَالَ لَهُ: أَوَ لَسْتَ فِيمَا شِئْتَ؟ قَالَ: بَلَى، وَلَكِنِّي أُحِبُّ أَنْ أَزْرَعَ. فَأَسْرَعَ وَبَذَرَ، فَتَبَادَرَ الطَّرْفَ نَبَاتُهُ وَاسْتِوَاؤُهُ وَاسْتِحْصَادُهُ وَتَكْوِيرُهُ أَمْثَالَ الجِبَالِ، فَيَقُولُ اللهُ تَعَالَى: دُونَكَ يَا ابْنَ آدَمَ، فَإِنَّهُ لَا يُشْبِعُكَ شَيْءٌ». فَقَالَ الأَعْرَابِيُّ: يَا رَسُولَ اللهِ، لَا تَجِدُ هَذَا إِلاَّ قُرَشِيًّا أَوْ أَنْصَارِيًّا فَإِنَّهُمْ أَصْحَابُ زَرْعٍ، فَأَمَّا نَحْنُ فَلَسْنَا بِأَصْحَابِ زَرْعٍ. فَضَحِكَ رَسُولُ اللهِ - ﷺ -. [انظر: ٢٣٤٨ - فتح: ١٣/ ٤٧٨].\nذكر فيه حديث أبي سعيد الخدري - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: \"إِنَّ اللهَ تعالى يَقُولُ لأَهْلِ الجَنَّةِ: يَا أَهْلَ الجَنَّةِ، فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ. فَيَقُولُ: هَلْ رَضِيتُمْ\". الحديث.\nوحديث أبي هريرة - ﵁ -: أنه - ﷺ - كَانَ يَوْمًا يُحَدِّثُ، وَعِنْدَهُ رَجُلٌ مِنْ أَهْلِ البَادِيَةِ: \"إنَّ رَجُلًا مِنْ أَهْلِ الجَنَّةِ اسْتَأْذَنَ رَبَّهُ فِي الزَّرْعِ فَقَالَ لَهُ: أَوَ لَسْتَ فِيمَا شِئْتَ؟ قَالَ: بَلَى\". الحديث.","vol":"33","page":485},{"text":"الشرح:\nقد تقدم كلام الرب -ﷻ- مع الأنبياء والملائكة، وفي هذا الحديث إثبات كلام الله تعالى مع أهل الجنة، (بقوله) (^١): (\"إن الله تعالى يقول .. \") الحديث. فإن قال قائل: إن في هذا الحديث ما يدل على وهنه وسقوطه، وهو قوله: (\"أحل عليكم رضواني فلا أسخط عليكم بعده أبدًا\")؛ لأن فيه ما يوهم أن له أن يسخط على من صار في الجنة.\nوقد نطق القرآن بخلاف ذلك، قال تعالى: ﴿فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الجَنَّةَ فَقَدْ فَازَ﴾ [آل عمران: ١٨٥]، وقال تعالى: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَئِكَ لَهُمُ الْأَمْنُ﴾ [الأنعام: ٨٢]، وأنهم خالدون في الجنة أبدًا، فكيف يحل عليهم رضوانه، وقد أوجبه لأهل الجنة بقوله: ﴿خَالِدِينَ فِيهَا أَبَدًا ﵃﴾ [البينة: ٨]، فيقال له: لما ثبت أن الله تفضل للعباد، وأخرجهم من العدم إلى الوجود، وأنعم عليهم بخلق الحياة وإدامة الصحة (والالتذاذ) (^٢) بنعمه وكان له تعالى ألا يخرجهم ويبقيهم على العدم، ثم لما خلقهم كان له ألا يخلقهم أحياء (متلذذين) (^٣)، وأن لا يديم لهم الصحة.\nفكان تعالى في مجازاة المحسنين، وإنجاز ما وعدهم من إحسانه متفضلًا عليهم، ولم يجب عليه تعالى لأحد شيء يلزمه، إذ ليس فوقه تعالى مَن شرع له شرعًا وألزمه حكمًا، وللمتفضل أن يتفضل وألا يتفضل، كما أن له أن يُتعبد عبادة بلا جزاء ولا شكور\n_________\n(^١) في (ص ١): لقوله.\n(^٢) في (ص ١): الاستلذاذ.\n(^٣) في الأصل: (ملتذين)، والمثبت من (ص ١).","vol":"33","page":486},{"text":"(تسخيرًا) (^١) كسائر المخلوقات، وله أن يجازي مدة بمدة، ومدة العمل في الدنيا متناهية، فيقطع ما تفضل به من المجازاة على ما تفضل به عليهم من العمل والمعونة، وعلموا أن آدم - ﵇ - كُلّف في الجنة باجتناب أكل الشجرة، فجاز عليه التكليف وجواز المعصية، فزاد الله سرورهم بأن آمنهم ما كان له أنْ يفعله فيهم، وَرَفَعه عنهم بالرضوان عنهم، وإسقاط التكليف لهم، وعصمهم من جواز المعصية عليهم، فلو عَبَدَ اللهَ العبدُ ألف سنة بعد تقدمِ أمرِهِ إليه، بذلك لَمَا وَجَبَ له عليه جزاءً على عِبَادَةٍ.\nفكيف يجب له ثوابٌ وأقل نعمة من نعمه تستغرق جميعَ أفعاله التي يقرب بها إليه، فحلول رضوانه عليهم أَنْعم لنفوسهم من كل ما خَوّلهم في جناته تعالى فسقط اعتراضهم وصَحّ معنى الحديث.\nفصل:\nوأدخل حديث (الزارع) (^٢) في الجنة (لتكليم) (^٣) الله له، وقوله: (\"دونك يا ابن آدم؛ فإنه لا يشبعك شيء\") فإن ظن من لم ينعم النظر أن قوله: (\"لا يشبعك شيء\") معارض لقوله تعالى: ﴿أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى (١١٨)﴾ [طه: ١١٨] فليس كما ظَنّ؛ لأن نفي الشبع لا يوجبُ الجوعَ؛ لأن بينهما واسطة الكفاية والشبع، وأكل أهل الجنة لا عن جوعٍ أصلًا؛ لنفي الله الجوع عنهم.\nواخْتُلف في الشبع فيها، والصواب (أنه) (^٤) لا يشبع؛ لأنه لو كان\n_________\n(^١) في (ص ١): سخرًا.\n(^٢) في (ص ١): الزرع.\n(^٣) في (ص ١): لتكلم.\n(^٤) في (ص ١): أن.","vol":"33","page":487},{"text":"فيها لمنع طول الأكل المستلذ منها مدة الشبع، وإنما أراد بقوله: (\"لا يشبعك شيء\"): ذم ترك القناعة بما كان فيه وطلب الزيادة، أي: لا تشبع عينك ولا نفسك شيء.\nفصل:\nقال الداودي: قوله: (في) (^١): استحصاد الزرع أي: يحصد بنفسه. وقوله: \"وتكويره\". يعني: اجتماعه كما تجمع الأندر، وهذا قليل في قدرة الله تعالى، قال: وقوله: (لا تجد هذا إلا قرشيًّا) وهم؛ لأنه لم يكن لأكثرهم زرع (^٢)، قلت: وفيه معه ذكر الأنصار -كما سلف- وهم أصحاب زرع.\n_________\n(^١) من (ص ١).\n(^٢) عقب الحافظ في \"الفتح\" ١٣/ ٤٨٨ عليه بقوله: وتعليله يرد على نفيه المطلق فإذا ثبت أن لبعضهم زرعًا صدق قوله أن الزارع المذكور منهم.","vol":"33","page":488},{"text":"<span data-type='title' id=toc-4361>٣٩ - باب ذِكْرِ اللهِ بِالأَمْرِ وَذِكْرِ العِبَادِ بِالدُّعَاءِ وَالتَّضَرُّعِ وَالرِّسَالَةِ وَالإِبْلَاغِ</span>\nلِقَوْلِهِ -﷿-: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ [البقرة: ١٥٢] ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ﴾ إلى قوله: ﴿مِنَ الْمُسْلِمِينَ﴾ [يونس: ٧٢]، ﴿غُمَّةٌ﴾ [يونس: ٧١]: هَمٌّ وَضِيقٌ.\nقَالَ مُجَاهِدٌ: ﴿اقْضُوا إِلَيَّ﴾ [يونس: ٧١] مَا فِي أَنْفُسِكُمْ، يُقَالُ: افْرُقِ: اقْضِ وَقَالَ مُجَاهِدٌ: ﴿وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللهِ﴾ [التوبة: ٦] إِنْسَانٌ يَأْتِيهِ فَيَسْتَمِعُ مَا يَقُولُ وَمَا أُنْزِلَ عَلَيْهِ، فَهْوَ آمِنٌ حَتَّى يَأْتِيَهُ فَيَسْمَعَ كَلَامَ اللهِ، وَحَتَّى يَبْلُغَ مَأْمَنَهُ حَيْثُ جَاءَهُ. ﴿النَّبَأُ الْعَظِيمُ﴾ [النبأ: ٢]: القُرْآنُ ﴿صَوَابًا﴾ [النبأ: ٣٨] حَقًّا فِي الدُّنْيَا وَعَمَلٌ بِهِ. [فتح: ١٣/ ٤٨٩].\nالشرح:\nمعنى قوله: (باب ذكر الله بالأمر) أي: ذكر الله لعباده يكون مع أمره لهم بعبادته (والتزام طاعته) (^١) أو بعذابه إذا عصوه، ويكون مع رحمته وإنعامه عليهم إذا أطاعوه أو بعذابه إذا عصوه. قال ابن عباس في قوله تعالى: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ [البقرة: ١٥٢]: إذا ذكر اللهَ العبدُ وهو على طاعته ذكره برحمته، وإذا ذكره على معصيته ذكره بلعنته، وعنه: ليس من عبد يذكر الله إلا ذكره، لا يذكره مؤمن إلا ذكره برحمته، ولا كافر إلا ذكره بعذابه، قال سعيد بن جبير: اذكروني بالطاعة أذكركم بالمغفرة (^٢).\n_________\n(^١) من (ص ١).\n(^٢) رواه الطبري في \"التفسير\" ٢/ ٤٠ (٢٣١٨).","vol":"33","page":489},{"text":"وقوله: (وذكر العباد بالدعاء والتضرع) أي: في الغفران والتفضل عليهم بالرزق والهداية.\nوقوله: (والرسالة والإبلاع) معناه: وذكر الله الأنبياء بالرسالة والإبلاع لما أرسلهم به إلى عباده بما يأمرهم به من عبادته وينهاهم ..\nوقوله: (﴿وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ﴾) [يونس: ٧١] بهذا ذكر الله لرسوله نوحًا - ﵇ - بما بلغ من أمره وتذكيره قومه بآيات الله -﷿-، وكذلك فرض على [كل] (^١) نبي تبليغ كتابه وشريعته.\nولذلك ذكر قوله تعالى: (﴿وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللهِ﴾) [التوبة: ٦] الذي أمر بتلاوته عليهم وإنبائهم به.\nوقال مجاهد: ﴿النَّبَإِ الْعَظِيم﴾: القرآن) (^٢)، وسمي نبأ؛ لأنه منبأ به وهو متلو لرسول الله - ﷺ -، ولهذا ذكر في الباب هذِه الآية؛ من أجل أمر الله محمدًا - ﵇ - بإجارة المشرك حتى يسمع الذكر.\nوقوله: (﴿صَوَابًا﴾: حقًا)، (يريد قوله تعالى: ﴿لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا﴾) (^٣) يريد: وقال (حقًّا) (^٤) في الدنيا وعمل به فذلك الذي يؤذن له في الكلام بين يدي الله بالشفاعة لمن أذن له.\nوكان يصلح أن يذكر في هذا الباب قوله - ﵇ - عن ربه -﷿-: \"من ذكرني في نفسه ذكرته في نفسي، ومن ذكرني في ملأ ذكرته في ملأ خير منه\" أي: من ذكرني في نفسه متضرعًا (داعيًا) (^٥) ذكرته في نفسي\n_________\n(^١) زيادة يقتضيها السياق، من \"شرح ابن بطال\" ١٠/ ٥١٩.\n(^٢) \"تفسير مجاهد\" ٢/ ٧١٩.\n(^٣) من (ص ١).\n(^٤) في الأصل: صوابًا، والمثبت من (ص ١).\n(^٥) في (ص ١): راغبا.","vol":"33","page":490},{"text":"مجيبًا مشفقًا، فإن ذكرني في ملأ من الناس بالدعاء والتضرع ذكرته في ملأ من الملائكة الذين هم أفضل من ملأ الناس -كما وقع في كتاب ابن بطال على ما نقله عن الجمهور- بالمغفرة والرحمة والهداية، يفسره قوله - ﵇ - في حديث التنزل: \"هل من سائل فأعطيه هل من مستغفر فأغفر له، هل من تائب فأتوب عليه\" (^١)، هذا ذِكْرُ الله تعالى العباد بالنعم والإجابة لدعائهم (^٢).\nفصل:\nاختلف في الأفضل من الذكر قيل: بالقلب أو باللسان، قاله الداودي. والصواب أن الذكر باللسان وقوله: \"لا إله إلا الله مخلصًا من قلبه\" أعظمُ من ذكره بقلبه، ووقوفه عند السيئة فيذكر بلسانه -عندما يهم العبد بالسيئة- فيذكر مقام ربه فيكف.\nفصل:\nوقوله: (﴿وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ﴾ إلى قوله: ﴿مِنَ الْمُسْلِمِينَ﴾) [يونس: ٧٢] معنى ﴿إِنْ كَانَ كَبُرَ عَلَيْكُمْ مَقَامِي﴾ أي: كوني فيكم، وقوله: ﴿وَتَذْكِيرِي بِآيَاتِ اللهِ﴾. يعني: عظمة إياه من قوله: ﴿اسْتَغْفِرُوا رَبَّكُمْ﴾.\nوقوله: ﴿فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ﴾، قال الفراء: (أي) (^٣) وادعوا شركاءكم؛ لأنه لا يقال: أجمعت شركائي، وإنما الإجماع للإعداد والعزيمة على الأمر، قال الشاعر:\nورأيت بعلك في الورى … متقلدًا سيفًا ورمحًا (^٤)\n_________\n(^١) حديث النزول سبق برقم (٧٤٩٤).\n(^٢) \"شرح ابن بطال\" ١٠/ ٥٢٠.\n(^٣) من (ص ١).\n(^٤) \"معاني القرآن\" للفراء ١/ ٤٧٣.","vol":"33","page":491},{"text":"أي: وحاملًا رمحا؛ لأن الرمح لا يتقلد.\nوقال المبرد: هو محمول على المعنى؛ لأن معنى الجمع والإجماع واحد (^١)، وقال الشيخ أبو الحسن: المعنى مع شركائكم قال: وقول الفراء لا معنى له؛ لأنه يذهب إلى أن المعنى: وادعوا شركاءكم ليعينوكم، فإن معناه معنى مع، وإن كان يذهب إلى الدعاء فقط ولا معنى له لدعائهم لغير نبي، وقرأ الجحدري بوصل الألف وفتح الميم، وقرأ الحسن: فأجمعوا (^٢)، وهذا يدل أنهما لغتان بمعنى.\nفصل:\nوقوله: (﴿غُمَّةً﴾ [يونس: ٧١]: هَمٌّ وضيق). قيل المعنى: ليكن أمركم ظاهرًا، يقال: القوم في غمة إذا غطي عليهم أمرهم والتبس، ومنه غمه (الهلال) (^٣) أي: غشيه ما غطاه، والغَمُّ من هذا إنما هو من أغشى القلب من الكرب وطبعه، وأصله مشتق من الغمامة.\nوقوله: (﴿ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنْظِرُونِ﴾: ما في أنفسكم). أي: افعلوا ما بدا لكم، قال الكسائي: وتقرأ أفضوا بقطع الألف.\n_________\n(^١) \"الكامل\" للمبرد ١/ ٥٤٤.\n(^٢) \"المحتسب\" ١/ ٣١٤، وانظر \"تفسير الطبري\" ٦/ ٥٨٥ (١٧٧٧٥).\n(^٣) في الأصل: الهلاك ولعله تحريف من الناسخ، وانظر: \"فتح الباري\" ١٣/ ٤٩٠.","vol":"33","page":492},{"text":"<span data-type='title' id=toc-4362>٤٠ - باب قَوْلِ اللهِ تَعَالَى: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا﴾ [البقرة: ٢٢]</span>\nوَقَوْلِهِ: ﴿وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ﴾ [الصافات: ٩] وَقَوْلِهِ: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ [الفرقان: ٦٨] وقوله: ﴿وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ﴾، إلى ﴿الشَّاكِرِينَ﴾ [الزمر: ٦٥ - ٦٦]\nوَقَالَ عِكْرِمَةُ: ﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللهِ إِلاَّ وَهُمْ مُشْرِكُونَ (١٠٦)﴾ [يوسف: ١٠٦] ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ﴾ [الزخرف: ٨٧] وَ﴿مَنْ خَلَقَ السَّمَوَاتِ وَالأَرْضَ لَيَقُولُنَّ اللهُ﴾ [الزمر: ٣٨] فَذَلِكَ إِيمَانُهُمْ، وَهُمْ يَعْبُدُونَ غَيْرَهُ. وَمَا ذُكِرَ فِي خَلْقِ أَفْعَالِ العِبَادِ وَأَكْسَابِهِمْ، لِقَوْلِهِ تَعَالَى: ﴿وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًاْ﴾ [الفرقان: ٢] وَقَالَ مُجَاهِدٌ: مَا (تَنَزَّلُ) (^١) المَلَائِكَةُ إِلاَّ بِالْحَقِّ: بِالرِّسَالَةِ وَالْعَذَابِ ﴿لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ﴾ [الأحزاب: ٨]: الْمُبَلِّغِينَ الْمُؤَدِّينَ مِنَ الرُّسُلِ، ﴿وَإِنَّا لَهُ لحَافِظُونَ﴾: عِنْدَنَا ﴿وَالَّذِي جَاءَ بِالصِّدْقِ﴾ الْقُرْآنُ [الزمر: ٣٣]: ﴿وَصَدَّقَ بِهِ﴾ [الزمر: ٣٣] الْمُؤْمِنُ، يَقُولُ يَوْمَ الْقِيَامَةِ: هَذَا الذِي أَعْطَيْتَنِي، عَمِلْتُ بِمَا فِيهِ.\n\n٧٥٢٠ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَمْرِو بْنِ شُرَحْبِيلَ، عَنْ عَبْدِ اللهِ قَالَ: سَأَلْتُ النَّبِيَّ - ﷺ - أَيُّ الذَّنْبِ أَعْظَمُ عِنْدَ اللهِ؟ قَالَ: «أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهْوَ خَلَقَكَ». قُلْتُ إِنَّ ذَلِكَ لَعَظِيمٌ، قُلْتُ: ثُمَّ أَيّ؟ قَالَ: «ثُمَّ\n_________\n(^١) كذا بالأصل وفي اليونينية: (تنزل).","vol":"33","page":493},{"text":"أَنْ تَقْتُلَ وَلَدَكَ تَخَافُ أَنْ يَطْعَمَ مَعَكَ». قُلْتُ: ثُمَّ أَيّ (^١)؟ قَالَ: «ثُمَّ أَنْ تُزَانِيَ بِحَلِيلَةِ جَارِكَ». [انظر: ٤٤٧٧ - مسلم: ٨٦ - فتح: ١٣/ ٤٩١].\nثم ساق حديث عَمْرِو بْنِ شُرَحْبِيلَ، عَنْ عَبْدِ اللهِ - ﵁ -: سَأَلْتُ النَّبِيَّ - ﷺ -: أَيُّ الذَّنْبِ أَعْظَمُ عِنْدَ اللهِ؟ قَالَ: \"أَنْ تَجْعَلَ لله نِدًّا وَهْوَ خَلَقَكَ\". الحديث، وقد سلف غير مرة.\nغرضه في هذا الباب إثبات الأفعال كلها لله -﷿- كانت من المخلوقين خيرًا أو شرًّا فهي لله -﷿- خلق وللعباد كسب (^٢) ولا ينسب شيء إلى غير الله فيكون شريكًا له وندًا مساويًا (له) (^٣) في نسبة القول إليه ونبه الله تعالى عباده على ذلك بقوله: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ﴾ [البقرة: ٢٢] أنه الخالق لكم ولأفعالكم وأرزاقكم ردًا على من زعم من القدرية أنه يخلق أفعاله فمن علم أن الله خلق كل شيء فقدره تقديرًا، فلا ينسب شيئًا من الخلق إلى غيره، فلهذا ذكر هذِه الآيات في نفي الأنداد والآلهة المدعوة معه، فمنها ما حذر به المؤمنين، ومنها ما وبخ به الكافرين الضالين، ثم أثنى على المؤمنين بقوله: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ﴾ [الفرقان: ٦٨] كما يدعو عبدةُ الأوثانِ الأوثانَ لترزقهم وتعافيهم، وهي لا تملك لهم ضرًا ولا نفعًا.\n_________\n(^١) في الأصل: أيّ.\n(^٢) إن فعل العبد فعل له حقيقة، ولكنه مخلوق لله تعالى، ومفعول لله، ليس هو نفس فعل الله، ففرق بين الفعل والمفعول، والخلق والمخلوق، وإلى هذا المعنى أشار الطحاوي بقوله: وأفعال العباد خلق الله وكسب من العباد.\nفأثبت للعباد فعلًا وكسبًا، وأضاف الخلق إلى الله تعالى، والكسب هو الفعل الذي يعود على فاعله منه نفع أو ضرر، كما قال تعالى: ﴿لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ﴾ [البقرة: ٢٨٦]. انظر: \"شرح العقيدة الطحاوية\" لابن أبي العز ص ٤٤٨.\n(^٣) من (ص ١).","vol":"33","page":494},{"text":"وقوله: (أي الذنب أعظم؟ قال: \"أن تجعل لله ندًا وهو خلقك\")، معناه: رَزَقَكَ بدليل قوله: \"ثم أن تقتل ولدك خشية أن يطعم معك\"، كيف تقتله وقد خلق رزقه فلا يأكل من رزقك شيئًا؟ فمن خلقك وخلقه ورزقك ورزقه أحق بالعبادة من الند الذي اتخذت معه شريكًا. ثم (لِمَ) (^١) تزاني حليلة جارك، وقد خلق لك زوجة فتقطع بالزنا الرحم والنسب، وقاطع الأرحام تسبب إلى قطع الرحمة من الله والتراحم بين الناس، ألا ترى غضب القبائل لبني عمها من أجل الرحم، وأن الغدر وخسيس الفعل منسوب إلى أولاد الزنا؛ لانقطاع أرحامهم.\nفصل:\nوقتله ولده مخافة أن يطعم معه يعني الموءودة، وهي من أعظم الذنب.\nوالحليلة: الزوجة، والحليل: الزوج، ووقع في ابن التين أنه بالخاء المعجمة، وأن الشيخ أبا الحسن قال: الذي أعرفه بالمهملة، والخليلة: الصديقة. وجعل هذا من أعظم الزنا؛ لأن فيه خيانة الجار.\nفصل:\nقوله تعالى: ﴿لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ﴾ [الزمر: ٦٥] الخطاب له والمراد غيره، وقد ادعى نسخها بالآية الأخرى: ﴿وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ﴾ وقيل: هذِه ناسخة لها، من هذا المعنى اختلف إذا حج ثم ارتد ثم راجع الإسلام هل يلزمه حج لعموم ﴿لَيَحْبَطَنَّ عَمَلُكَ﴾ أو يجزئه؟ وإنما يحبط لو مات كافرًا كما هو مفسر في الآية الأخرى) (^٢) ﴿فَيَمُتْ وَهُوَ كَافِرٌ﴾ [البقرة: ٢١٧] واختلف إذا\n_________\n(^١) من (ص ١)\n(^٢) من (ص ١).","vol":"33","page":495},{"text":"عقد على نفسه أيمانًا، ثم ارتد ثم راجع الإسلام هل هي منعقدة عليه أم لا، وهل تبطل ردته أخطاءه؟\nفصل:\nوقوله وما ذكر في خلق أفعال العباد وأكسابهم، قد علمت ما فيه، وللبخاري فيه مصنف سماه \"خلق أفعال العباد\"، والحاصل من مذهب الأشعري أن العباد لهم كسب في أفعالهم وأنهم لا يخترعون ولا يجبرون (^١).\nومذهب المعتزلة: أن العباد يخلقون أعمالهم بحسب قصدهم وإرادتهم.\nومذهب الجبرية: أن العبد مكره على الفعل مجبر عليه.\nفإن قالوا: أخبرونا عن الصفة التي يكون الكسب عليها للمكتسب أهي متعلقة بقدرة كسبه وحده (^٢)، فيكون له مقدورًا لا يكون مقدورًا\n_________\n(^١) من المعلوم أن الطوائف كلها متفقة على الكسب، ومختلفون في حقيقته كما قال ابن القيم في كتابه الماتع \"شفاء العليل\" فذكر قول القدرية ثم الجبرية.\nثم قال: وقال الأشعري في عامة كتبه: معنى الكسب أن يكون الفعل بقدرة محدثة، فمن وقع منه الفعل بقدرة قديمة فهو فاعل خالق، ومن وقع منه بقدرة محدثة فهو مكتسب.\nوذكر شيخ الإسلام أن الأشعري جعل أفعال العباد فعلا لله، ولم يقل هي فعلهم -في المشهور عنه- إلا على وجه المجاز، بل قال: هي كسبهم، وفسر الكسب بأنه ما يحصل في محل القدرة المحدثة مقرونًا بها.\nثم قال: وأكثر الناس طعنوا في هذا الكلام، وقالوا: عجائب الكلام ثلاثة: طفرة النظام، وأحوال أبي. هاشم، وكسب الأشعري، وأُنشد في ذلك:\nمما يقال ولا حقيقةَ تحتَهُ … معقولة تدنو إلى الأفهام\nالكسب عند الأشعري والحال عند … البهشمي وطفرة النظام\nانظر: \"منهاج السنة\" ١/ ٤٥٩، \"شفاء العليل\" ١/ ٣٨٩ - ٣٩٢.\n(^٢) كذا في الأصول.","vol":"33","page":496},{"text":"لله تعالى وحده فيكون تعالى هو المكتسب (^١) (في الكسب) (^٢) وذلك يرد مذهبكم أنها مقدوره لله تعالى وللمكتسب، فيكونان شريكين في الكسب.\nقال القاضي جوابًا عن هذا: صفة الكسب حاصلة بقدرة العبد فقط، فإن قالوا: جاء من هذا إثبات مقدور العبد غير مقدور لله تعالى، يقال لهم: هذا الإطلاق باطل؛ لأنه يوهم أن نفس الكسب وحدوثه ليس بمقدورٍ لله تعالى وذلك باطل؛ لأنه لا كسب للإنسان إلا والله تعالى قادر على إحداثه وإخراجه من العدم إلى الوجود، فكيف يسوغ مع ذلك أن يقال: مقدور العبد غير مقدورٍ لله تعالى، وليس هذا موضع بسط المسألة، ومحلها علم الأصول.\nفصل:\nما ذكره في تفسير قوله: ﴿وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ﴾ هو أحد الأقوال. ثانيها: أن الذي جاء به جبريل وصدق به النبي - ﵉ -.\nثالثها: أن الذي جاء بالصدق محمد - ﷺ - وصدق به المؤمن وقيل: الصديق.\n_________\n(^١) كذا هذِه الفقرة بالأصل ولعل فيها نقص أشكل المعنى أو تحريف. والله أعلم.\n(^٢) من (ص ١).","vol":"33","page":497},{"text":"<span data-type='title' id=toc-4363>٤١ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ﴾ الآية [فصلت: ٢٢]\n٧٥٢١ </span>- حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ حَدَّثَنَا مَنْصُورٌ عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: اجْتَمَعَ عِنْدَ الْبَيْتِ ثَقَفِيَّانِ وَقُرَشِيٌّ -أَوْ قُرَشِيَّانِ وَثَقَفِيٌّ- كَثِيرَةٌ شَحْمُ بُطُونِهِمْ، قَلِيلَةٌ فِقْهُ قُلُوبِهِمْ، فَقَالَ أَحَدُهُمْ: أَتَرَوْنَ أَنَّ اللهَ يَسْمَعُ مَا نَقُولُ؟ قَالَ الآخَرُ: يَسْمَعُ إِنْ جَهَرْنَا، وَلَا يَسْمَعُ إِنْ أَخْفَيْنَا. وَقَالَ الآخَرُ إِنْ كَانَ يَسْمَعُ إِذَا جَهَرْنَا فَإِنَّهُ يَسْمَعُ إِذَا أَخْفَيْنَا. فَأَنْزَلَ اللهُ تَعَالَى: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ﴾ [فصلت: ٢٢] الآيَةَ. [انظر: ٤٨٦١ - مسلم: ٢٧٧٥ - فتح: ١٣/ ٤٩٥].\nذكر فيه حديث أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللهِ - ﵁ - قَالَ: اجْتَمَعَ عِنْدَ البَيْتِ ثَقَفِيَّانِ وَقُرَشِيٌّ -أَوْ قُرَشِيَّانِ وَثَقَفِيٌّ- كَثِيرَةٌ شَحْمُ بُطُونِهِمْ، قَلِيلَةٌ فِقْهُ قُلُوبِهِمْ، فَقَالَ أَحَدُهُمْ: أَتَرَوْنَ أَنَّ اللهَ يَسْمَعُ مَا نَقُولُ؟ وقَالَ الآخَرُ: يَسْمَعُ إِنْ جَهَرْنَا، وَلَا يَسْمَعُ إِنْ أَخْفَيْنَا. فَأَنْزَلَ اللهُ -﷿-: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ﴾ الآية [فصلت: ٢٢].\nالشرح:\nأبو معمر اسمه: عبد الله بن سخبرة (^١)، اتفقا عليه، مات في ولاية عبيد الله بن زياد بالكوفة، ولأبيه سخبرة الأزدي (^٢) صحبة ورواية،\n_________\n(^١) تقدمت ترجمته.\n(^٢) ورد بهامش الأصل: قال الذهبي في \"تذهيبه\" في سخبرة هذا: وليس بالأزدي وقد تبع في ذلك المزي وقد اعترضه الحافظ مغلطاي فقال: بل هو الأزدي وذكر ذلك عن جماعة من الحفاظ وعددهم في الرد والله أعلم. [\"إكمال تهذيب الكمال\" ٥/ ٢١٢].","vol":"33","page":498},{"text":"روى له الترمذي.\nوغرض البخاري في الباب: إثبات السمع لله والعلم بثبات الكلام له من هذِه الآية ومن سائر الآيات في الأبواب المتقدمة.\nوإذا ثبت أنه سميع فواجب كونه سامعًا بسمع كما أنه لما ثبت كونه عالمًا وجب كونه عالمًا بعلم خلافًا لمن أنكر صفات الله من المعتزلة، وقالوا: معنى وصفه بأنه سامع للمسموعات بمعنى وصفه أنه عالم بالمعلومات ولا سمع له ولا هو سامع حقيقة.\nوهذه شناعة ورد لظواهر كتاب الله تعالى ولسنن رسوله - ﷺ -، ويوجب كون المخلوق أكمل أوصافًا من الخالق تعالى؛ لأن السامع ما يسمع الشيء ويعلمه حقيقة وكذلك البصير ما يرى الشيء ويعلمه حقيقة، فلو كان البارئ تعالى سامعًا لما يسمعه ويعلمه بمعنى أنه عالم فقط لكنا أكمل وصفًا منه تعالى حيث أدركنا الشيء من جهة السمع والعلم، وإدراكه من جهة العلم فقط، ومن أدرك الشيء من وجهين أولى بصفة الكمال من مدركه من وجه واحد، وهذا يوجب عليهم أن يكون خالقهم بصفة الأصم الذي يعلم الشيء ولا يسمعه، تعالى عن ذلك.\nفصل:\nوفي حديث الباب من الفقه: إثبات القياس الصحيح وإبطال الفاسد، ألا ترى أن الذي قال: يسمع إن جهرنا، ولا يسمع إن أخفينا قد أخطأ في قياسه؛ لأنه شبه الله تعالى بخلقه الذين يسمعون الجهر ولا يسمعون السر، والذي قال: إن كان يسمع إن جهرنا فإنه يسمع إن أخفينا، أصاب في قياسه حين لم يشبه الله تعالى بالمخلوقين","vol":"33","page":499},{"text":"ونُزه عن مماثلتهم، فإن قلت: فإن أصاب في قياسه فكيف جعله الشارع من جملة الذين شهد لهم بقلة الفقه؟ قيل له: لما لم يعتقد حقيقة ما قال وشك فيه، ولم يقطع على سمع الله بقوله: إن كان يسمع؛ لم يحكم له بالفقه وسوى بينهم في أنه قليل فقه قلوبهم.\nفصل:\n\"كثيرة شحم بطونهم\". ضبطناه بضم \"كثيرة \" وتنوين \"شحم\" ورفع \"بطونهم\"، وكذا \"قليلةُ فقهٍ قلوبُهم\".\nوقال ابن التين: رويناه: \"كثيرةٌ شحمُ\"، وهو يجوز على المعنى أي: كثرت شحوم بطونهم، وأصوب من ذلك أن يرفع \"كثيرةُ\" بأنه خبر مبتدأ مقدم، والمبتدأ \"بطونُهم\" ويخفض شحمًا بالإضافة، \"وقليلة فقه قلوبهم\" على هذا.\nفصل:\nقوله: (ولا يسمع إن أخفينا) قال أبو عبيدة: هو من الأضداد يقال: خفي وأخفى إذا أظهر وإذا أسر، قال تعالى: ﴿إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا﴾ [طه: ١٥] أي: أظهرها، وقيل المعنى: أكاد أزيل عنها خفاها، أي: غطاها.\nقيل: أشكيته أي: أزلته عما يشكو قاله في \"الصحاح\" (^١).\n_________\n(^١) \"الصحاح\"٦/ ٢٣٢٩ - ٢٣٣٠.","vol":"33","page":500},{"text":"<span data-type='title' id=toc-4364>٤٢ - باب قَوْلِه تَعَالَى: ﴿كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ﴾ [الرحمن: ٢٩]</span>\nو﴿مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ﴾ [الأنبياء: ٢] وَقَوْلِهِ: ﴿لَعَلَّ اللهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ [الطلاق: ١] وَأَنَّ حَدَثَهُ لَا يُشْبِهُ حَدَثَ الْمَخْلُوقِينَ لِقَوْلِهِ: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ [الشوري: ١١].\nوَقَالَ ابْنُ مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺ - «إِنَّ اللهَ يُحْدِثُ مِنْ أَمْرِهِ مَا يَشَاءُ، وَإِنَّ مِمَّا أَحْدَثَ أَنْ لَا تَكَلَّمُوا فِي الصَّلَاةِ»\n\n٧٥٢٢ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا حَاتِمُ بْنُ وَرْدَانَ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَيْفَ تَسْأَلُونَ أَهْلَ الْكِتَابِ عَنْ كُتُبِهِمْ وَعِنْدَكُمْ كِتَابُ اللهِ أَقْرَبُ الْكُتُبِ عَهْدًا بِاللهِ تَقْرَءُونَهُ مَحْضًا لَمْ يُشَبْ؟ [انظر: ٢٦٨٥ - فتح: ١٣/ ٤٩٦].\n\n٧٥٢٣ - حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ قَالَ: يَا مَعْشَرَ المُسْلِمِينَ، كَيْفَ تَسْأَلُونَ أَهْلَ الكِتَابِ عَنْ شَيْءٍ وَكِتَابُكُمُ الذِي أَنْزَلَ اللهُ عَلَى نَبِيِّكُمْ - ﷺ - أَحْدَثُ الأَخْبَارِ بِاللهِ مَحْضًا لَمْ يُشَبْ، وَقَدْ حَدَّثَكُمُ اللهُ أَنَّ أَهْلَ الْكِتَابِ قَدْ بَدَّلُوا مِنْ كُتُبِ اللهِ وَغَيَّرُوا فَكَتَبُوا بِأَيْدِيهِمْ، قَالُوا: هُوَ مِنْ عِنْدِ اللهِ. لِيَشْتَرُوا بِذَلِكَ ثَمَنًا قَلِيلًا، أَوَ لَا يَنْهَاكُمْ مَا جَاءَكُمْ مِنَ العِلْمِ عَنْ مَسْأَلَتِهِمْ؟ فَلَا وَاللهِ مَا رَأَيْنَا رَجُلًا مِنْهُمْ يَسْأَلُكُمْ عَنِ الذِي أُنْزِلَ عَلَيْكُمْ. [انظر: ٢٦٨٥ فتح: ١٣/ ٤٩٦].\n(وقال ابن مَسْعُودٍ، عَنِ النَّبِيِّ - ﷺ -: \"إِنَّ اللهَ يُحْدِثُ مِنْ أَمْرِهِ مَا يَشَاءُ، وَإِنَّ مِمَّا أَحْدَثَ أَنْ لَا تَكَلَّمُوا فِي الصَّلَاة\").","vol":"33","page":501},{"text":"وهذا أسنده في الصلاة (^١).\nثم ذكر حديث ابن عَبَّاسٍ - ﵄ - قَالَ: كَيْفَ تَسْأَلُونَ أَهْلَ الكِتَاب عَنْ شيء وَعِنْدَكُمْ كِتَابُ اللهِ أَقْرَبُ الكُتُبِ عَهْدًا باللهِ تَقْرَءُونَهُ مَحْضًا لَمْ يُشَبْ؟\nوفي لفظ: يَا مَعْشَرَ المُسْلِمِينَ، كَيْفَ تَسْأَلُونَ أَهْلَ الكِتَابِ عَنْ شَيْءٍ وَكِتَابُكُمُ الذِي أَنْزَلَ اللهُ عَلَى نَبِيكُمْ أَحْدَثُ الأَخْبَارِ باللهِ مَحْضًا لَمْ يُشَبْ، وَقَدْ حَدَّثَكُمُ اللهُ أَنَّ أَهْلَ الكِتَابِ قَدْ بَدَّلُوا مِنْ كُتُبِ اللهِ وَغَيَّرُوا فَكَتَبُوا بأَيْدِيهِمْ الكتب، وقَالُوا: هُوَ مِنْ عِنْدِ اللهِ. لِيَشْتَرُوا بِذَلِكَ ثَمَنًا قَلِيلًا، أوَ لَا يَنْهَاكُمْ مَا جَاءَكُمْ مِنَ العِلْمِ عَنْ مَسْأَلَتِهِمْ؟ فَلَا والله مَا رَأَيْنَا رَجُلًا مِنْهُمْ يَسْأَلُكُمْ عَنِ الذِي أُنْزِلَ عَلَيْكُمْ.\nالشرح:\nسلف حديث ابن عباس - ﵄ - والكلام عليه.\nوغرض البخاري في الباب: الفرق بين وصف كلام الله بأنه مخلوق وبين وصفه بأنه محدث، فأحال وصفه بالخلق وأجاز وصفه بالحدث؛ اعتمادًا على قوله تعالى: ﴿مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ﴾ [الأنبياء: ٢] وهذا القول لبعض المعتزلة ولبعض أهل الظاهر.\nوهو خطأ من القول (^٢)؛ لأن الذكر الموصوف في الآية بالإحداث ليس هو نفس كلامه تعالى؛ لقيام الدليل على أن محدثًا أو مخلوقًا ومنشئًا (ومخترعًا) (^٣) ألفاظ مترادفة على معنى واحد، فماذا لم يجز\n_________\n(^١) سبق برقم (١١٩٩) كتاب العمل في الصلاة، باب: ما ينهى من الكلام في الصلاة\n(^٢) إطلاق الخطأ المحض على هذِه المسألة ليس بصواب؛ بل فيها تفصيل يخالف بعض ما ذكره المصنف فيما بعد، وقد تقدم الكلام عليه.\n(^٣) من (ص ١).","vol":"33","page":502},{"text":"وصف كلامه تعالى القائم بذاته بأنه مخلوق لم يجز وصفه بأنه محدث، وإذا كان ذلك كذلك كان الذكر الموصوف في الآية بأنه محدث راجعًا بأنه الرسول - ﵇ -؛ لأنه قد سماه الله تعالى ذكرًا في آية أخرى، فقال تعالى: ﴿قَدْ أَنْزَلَ اللهُ إِلَيْكُمْ ذِكْرًا (١٠) رَسُولًا﴾ [الطلاق: ١٠، ١١]، فسماه ذكرًا في هذِه الآية، فيكون المعنى: ما يأتيهم رسول، ويحتمل أن يكون الذكر هنا هو وعظ الرسول - ﵇ - وتحذيره إياهم من المعاصي؛ فسمي وعظه ذكرًا، وأضافه إليه تعالى إذ هو فاعل له ومقدر رسوله على اكتسابه.\nوقال بعض المتكلمين في هذِه الآية: إن مرجع الإحداث إلى الإتيان لا إلى الذكر القديم؛ لأن نزول القرآن على رسول الله - ﷺ - كان شيئًا بعد شيء فكان يحدث نزوله حينًا بعد حين، ألا ترى أن العالم (يعلم) (^١) ما لا يعلمه الجاهل فإذا علمه الجاهل، حدث عنه الحكم، ولم يكن إحداثه عند المتعلم إحداث عين (العلم) (^٢).\nوقد ظهر بما قررناه الرد على من ادعي خلق القرآن حيث قالوا: المحدث هو المخلوق، وقد قررناه أن الذكر (في القرآن) (^٣) منصرف إلى الرسول، وينصرف أيضًا إلى العلم، ومنه: قوله تعالى: ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾ [الأنبياء: ٧] وإلى العظمة، ومنه ﴿ص وَالْقُرْآنِ ذِي الذِّكْرِ (١)﴾ [ص: ١] أي: العظمة، وإلى الصلاة ومنه: ﴿فَاسْعَوْا إِلَى ذِكْرِ اللهِ﴾ [الجمعة: ٩] وإلى الشرف ومنه: ﴿وَإِنَّهُ\n_________\n(^١) في الأصل: لم يعلم.\n(^٢) في (ص ١): المعلم.\n(^٣) من (ص ١).","vol":"33","page":503},{"text":"لَذِكْرٌ لَكَ وَلِقَوْمِكَ﴾ [الزخرف: ٤٤] (^١) فإذا كان الذكر ينصرف إلى هذِه الوجوه وها كلها محدثة كان حمله على أحدها أولى؛ ولأنه لم يقل سبحانه: ما يأتيهم من ذكر من ربهم [إلا كان محدثًا] (^٢)، ونحن لا ننكر أن يكون من الذكر ما هو محدث كما قلنا، وقيل: محدث عندهم و(من) زائدة للتوكيد في قوله: ﴿مِنْ ذِكْرٍ﴾.\nوقال الداودي: الذكر في الآية: القرآن، قال: وهو محدث عندنا، وهو من صفاته تعالى لأنه لم يزل -﷾- بجميع صفاته وهذا منه قول عظيم والاستدلال الذي استدل به يرد عليه؛ لأنه إذا كان (لم يزل) (^٣) بجميع صفاته وهو تعالى قديم، فكيف تكون صفته محدثه وهو لم يزل بها إلا أن يريد أن المحدث غير المخلوق، وهو ظاهر قول البخاري؛ لقوله وأنَّ حَدَثَه لا يشبه حدث المخلوقين، فأثبت أنه محدث.\nوالدليل على أنه غير مخلوق أنه لو كان مخلوقًا لم يخل أن يكون تعالى خلقه في نفسه أو غيره أولا في مكان، فيستحيل أن يكون خلقه لا في مكان، ولئلا يكون ذلك إلى قيام الصفات بأنفسها وذلك محال، كان كان خلقه في غيره وجب أن يكون ذلك الغير هو المتكلم (به) (^٤) دون الله تعالى؛ لأن المتكلم (هو) (^٥) من وُجِدَ الكلام منه دون\n_________\n(^١) قيل للإمام أحمد: قال الله -﷿-: ﴿مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ﴾. أفيكون محدثًا إلا مخلوقًا؟ فقال: قال تعالى: ص والقران ذي الذكر. فالذكر هو القرآن وتلك ليس فيه ألف ولا لام.\nانظر: \"طبقات الشافعية الكبرى\" ٢/ ٤٧.\n(^٢) في الأصل: (محدث)، والمثبت من \"الفتح\" ١٣/ ٤٩٨، وهو المناسب للسياق.\n(^٣) من (ص ١).\n(^٤) من (ص ١).\n(^٥) من (ص ١).","vol":"33","page":504},{"text":"من فعله (^١).\nفصل:\nقد أسلفنا تفسير قوله تعالى: ﴿كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ﴾ [الرحمن: ٢٩] مرفوعًا أنه يغفر ذنبا ويكشف كربًا ويجيب داعيًا، وعن ابن عباس - ﵁ -: لله لوح محفوظ ينظر فيه كل يوم ستين وثلاثمائة نظرة (^٢) وذكر الحديث، وقال عمرو بن ميمون: من شأنه أن يميت حيًّا ويقر في\n_________\n(^١) سبق أن قررنا أن الكلام صفة ثابتة لله -﷿-، وهي صفة ذاتية باعتبار جنس الكلام، فعلية باعتبار آحاده فالله تعالى يتكلم كيف شاء، متي شاء، بما شاء، لمن شاء. وانظر التعليق المتقدم ص ٣٨٠، ١٨٦.\n(^٢) رواه الطبري في \"تفسيره\" ١١/ ٥٩٢ (٣٣٠١٣)، وأبو الشيخ في \"العظمة\" ٢/ ٤٩٢ - ٤٩٣، والحاكم ٢/ ٤٧٥، ٥١٦ من طريق أبي حمزة الثمالي عن سعيد ابن جبير عن ابن عباس.\nقال الحاكم: صحيح الإسناد ولم يخرجاه، وقال أيضًا: صحيح الإسناد فإن أبا حمزة الثمالي لم ينقم عليه إلا الغلو في مذهبه فقط.\nوقال الذهبي: اسم أبي حمزة ثابت، وهو واه بمرة.\nورواه الطبراني ١٠/ ٢٦٠، وأبو نعيم في \"الحلية\" ١/ ٣٢٥ - ٣٢٦، والضياء في \"المختارة\"١٠/ ٧١ من طريق بكير بن شهاب عن سعيد بن جبير، عن ابن عباس. قال الهيثمي في \"المجمع\" ٧/ ١٩١: رواه الطبراني من طريقين ورجال هذِه ثقات. وقال الألباني في تعليقه على \"شرح الطحاوية\": إسناده يحتمل التحسين؛ فإن رجاله كلهم ثقات غير بكير بن شهاب وهو الكوفي، قال فيه أبو حاتم: شيخ. ورواه أبو نعيم في \"الحلية\" ٤/ ٣٠٥ من طريق عبد الملك بن سعيد بن جبير عن أبيه، عن ابن عباس مرفوعًا.\nقال أبو نعيم: غريب من حديث سعيد وابنه عبد الملك، لم نكتبه إلا من هذا الوجه.\nورواه أبو الشيخ في \"العظمة\" ٢/ ٤٩٦ من طريق أبي حمزة عن الضحاك عن ابن عباس مرفوعًا.","vol":"33","page":505},{"text":"الأرحام ما يشاء ويعز ذليلًا ويذل عزيزًا، وقيل: لله في كل يوم ثلاث عساكر: عسكر يخرج من الأصلاب إلى الأرحام، وعسكر يخرج من الأرحام إلى الدنيا، وعسكر يخرج من الدنيا إلى القبور.","vol":"33","page":506},{"text":"<span data-type='title' id=toc-4365>٤٣ - باب قَوْلِ اللهِ -﷿-: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ [القيامة: ١٦]</span>\nوَفِعْلِ النَّبِيِّ - ﷺ - حَيْثُ يُنْزَلُ عَلَيْهِ الوَحْيُ.\nوَقَالَ أَبُو هُرَيْرَةَ - ﵁ - عَنِ النَّبِيِّ - ﷺ -: «قَالَ اللهُ -﷿-: أَنَا مَعَ عَبْدِي إذا ذَكَرَنِي وَتَحَرَّكَتْ بِي شَفَتَاهُ».\n\n٧٥٢٤ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ [القيامة: ١٦] قَالَ: كَانَ النَّبِيُّ - ﷺ - يُعَالِجُ مِنَ التَّنْزِيلِ شِدَّةً، وَكَانَ يُحَرِّكُ شَفَتَيْهِ -فَقَالَ لِي ابْنُ عَبَّاسٍ: أُحَرِّكُهُمَا لَكَ كَمَا كَانَ رَسُولُ اللهِ - ﷺ - يُحَرِّكُهُمَا. فَقَالَ سَعِيدٌ: أَنَا أُحَرِّكُهُمَا كَمَا كَانَ ابْنُ عَبَّاسٍ يُحَرِّكُهُمَا. فَحَرَّكَ شَفَتَيْهِ- فَأَنْزَلَ اللهُ -﷿-: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ [القيامة: ١٦ - ١٧] قَالَ: جَمْعُهُ فِي صَدْرِكَ، ثُمَّ تَقْرَؤُهُ. ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨﴾) [القيامة: ١٨] قَالَ: فَاسْتَمِعْ لَهُ وَأَنْصِتْ، ثُمَّ إِنَّ عَلَيْنَا أَنْ تَقْرَأَهُ. قَالَ: فَكَانَ رَسُولُ اللهِ - ﷺ - إِذَا أَتَاهُ جِبْرِيلُ - ﵇ - اسْتَمَعَ، فَإِذَا انْطَلَقَ جِبْرِيلُ قَرَأَهُ النَّبِيُّ - ﷺكَمَا أَقْرَأَهُ. [انظر: ٥ - مسلم: ٤٤٨ - فتح: ١٣/ ٤٩٩].\nوهذا أخرجه الطبراني عن محمد بن على الصائغ: ثنا سعيد بن منصور: ثنا أبو معاوية عن الأعمش، عن قتادة، عن سالم بن أبي الجعد، عنه (^١).\n_________\n(^١) لم أقف عليه بهذا الإسناد، ورواه ابن ماجه (٣٧٩٢)، والبخاري في \"خلق أفعال العباد\" (٣٤٤)، وابن حبان (٨١٥) والبغوي في \"معالم التنزيل\" ١/ ١٦٨، و\"شرح السنة\" ٥/ ١٣ من طريق الأوزاعي عن إسماعيل بن عبيد الله عن أم الدرداء عن أبي هريرة مرفوعًا.\nقال البوصيري في \"زوائد ابن ماجه\" (١٢٥٧): إسناد حسن، محمد بن مصعب القرقسائي قال فيه صالح بن محمد: ضعيف في الأوزاعي روى عن الأوزاعي غير =","vol":"33","page":507},{"text":"ثم ساق حديث ابن عَبَّاسٍ - ﵄ - في قَوْلِهِ -﷿-: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ﴾ [القيامة: ١٦] قَالَ: كَانَ النَّبِيَّ - ﷺ - يُعَالِجُ مِنَ التَّنْزِيلِ شِدَّةً. الحديث بطوله.\nوقد سلف أوائل الصحيح، وتفسير ابن عباس - ﵄ - للآية قيل: هو أحسن ما قيل فيها، وقال قتادة: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ تأليفه، ﴿فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ أي: حلاله وحرامه، وروي عن ابن عباس - ﵄ - ﴿فَإِذَا قَرَأْنَاهُ﴾ بيناه ﴿فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ أي: اعمل به،\n_________\n= حديث كلها مناكير وليس لها أصول. انتهى. لكن لم ينفرد به محمد بن مصعب فقد رواه ابن حبان في \"صحيحه\" من طريق أيوب بن سويد عن الأوزاعي به. قلت: وأيوب بن سويد ضعيف أيضًا اهـ.\nوقال الألباني في \"صحيح ابن ماجه\" (٣٠٥٩): صحيح.\nورواه ابن المبارك في \"الزهد\" (٩٥٦)، والبخاري في \"خلق أفعال العباد\" (٣٤٤)، وأحمد في \"المسند\" ٢/ ٥٤٠، والطبراني في \"مسند الشاميين\" ١/ ٣٢٠ (٥٦٢)، والبيهقي في \"الشعب\" ١/ ٣٩١ (٥١٠) من طريق عبد الرحمن بن يزيد بن جابر عن إسماعيل بن عبيد الله، عن كريمة، عن أبي هريرة مرفوعًا.\nورواه البيهقي في \"الشعب\" ١/ ٣٩١ (٥٠٩) من طريق ربيعة بن يزيد عن إسماعيل عن كريمة عن أبي هريرة مرفوعًا.\nقال البيهقي: روايتهما -أي ابن جابر وربيعة- أصح من رواية الأوزاعي.\nورواه الطبراني في \"الأوسط\" ٦/ ٣٦٣ (٦٦٢١)، والمزي في \"التهذيب\" ٣٥/ ٢٩٣ من طريق محمد بن مهاجر عن إسماعيل عن كريمة عن أبي هريرة مرفوعًا.\nقال الطبراني: لم يرو هذا الحديث عن ابن المهاجر إلا أبو توبة اهـ.\nوقال المزي في \"التهذيب\" ٣٥/ ٢٩٣: صحيح اهـ.\nورواه الحاكم ١/ ٤٩٦، وذكره المزي في \"التحفة\" ١١/ ١٠٩ من طريق الأوزاعي عن إسماعيل عن أم الدرداء عن أبي الدرداء مرفوعًا.\nقال الحاكم: صحيح الإسناد ولم يخرجاه. اهـ.\nوقال المزي: ليس بمحفوظ اهـ.","vol":"33","page":508},{"text":"ومعنى قول قتادة: ﴿إِنَّ عَلَيْنَا جَمْعَهُ﴾ في قلبك حتى تحفظه وتؤلفه، وأبو عبيدة يذهب إلى أن معنى قرأناه: جمعناه (^١).\nوغرض البخاري في الباب: أن يعرفك أن وعاء القلب لما يسمعه من القرآن، وأن قراءة الإنسان وتحريك شفتيه ولسانه عمل له وكسب يؤجر عليه، وكان - ﵇ - يحرك به لسانه عند قراءة جبريل - ﵇ - مبادرة منه ما يسمعه فنهاه تعالى عن ذلك، ورفع عنه الكلفة والمشقة التي كانت تناله في ذلك مع ضمانه تعالى تسهيل الحفظ على نبيه وجمعه له في صدره، وأَمَرَه أن يقرأه إذا فرغ جبريل من قراءته، وهو معنى قوله تعالى: ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (١٨)﴾ [القيامة: ١٨] وقيل: اعمل بما فيه.\nوأما إضافته تعالى القراءة إليه في قوله: ﴿فَإِذَا قَرَأْنَاهُ﴾ [القيامة: ١٨].\nوالقارئ لكلامه تعالى على محمد - ﵇ - هو جبريل دونه تعالى فهذِه إضافة فعل فعله في غيره كما نقول: قتل الأمير اللص وصلبه وهو لم يلِ ذلك بنفسه إنما أمر من فعله (^٢)، ففيه بيان لما يشكل من كل فعل نسب\n_________\n(^١) \"مجاز القرآن\" ٢/ ٢٧٨.\n(^٢) إن المضاف إلى الله -﷿- نوعان:\nأعيان قائمة بنفسها كبيت الله وناقة الله وعبد الله فهذِه إضافتها إلى الله تقتضي الاختصاص والتشريف وهي من جملة المخلوقات لله.\nوالنوع الثاني: صفات لا تقوم بنفسها كعلم الله وحياته وقدرته وكلامه ووجهه، فهذِه إذا وردت مضافة إليه فهي من باب إضافة الصفة إلى الموصوف.\nوكذلك ما أخبر أنه منه: فإن كان أعيائا كرُوْح منه. قال تعالى: ﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾. فهذِه منه خلقًا وتقديرًا.\nوإن كان ذلك أوصافًا كقوله تعالى: ﴿تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ﴾. دل على أن ذلك من صفاته لامتناع قيام الصفة بنفسها.","vol":"33","page":509},{"text":"إليه تعالى مما لا يليق به فعله من الإتيان والنزول والمجيء أن ذلك الفعل إنما هو منتسب إلى الملك المرسل كقوله: جاء ربك، والمجيء يستحيل عليه؛ لاستحالة الحركة والانتقال، كذلك استحال عليه القراءة المعلومة منه تثبيتًا؛ لأنها محاولة حركة أعضاء وآلات، ويتعالى الله عن ذلك وعن شبه الخليقة في قول أو عمل (^١).\nفصل:\nوأما قوله: (\"وأنا مع عبدي ما ذكرني وتحركت بي شفتاه\") فمعناه: أنا مع عبدي زمان ذكره لي، أي: أنا معه بالحفظ والكلأ، لا على أنه معه بذاته حيث حل العبد.\nومعنى قوله: (\"وتحركت بي شفتاه\") تحركت باسمي وذكره لي وسائر أسمائه تعالى الدالة عليه؛ لا أن شفتيه ولسانه تتحرك بذاته تعالى إذ يحال حلوله في الأماكن ووجوده في الأفواه وتعاقب الحركات عليه.\n_________\n(^١) أهل السنة يثبتون لله تعالى مجيئًا وإتيانًا ونزولًا وغير ذلك من صفاته الفعلية التي هي صفات كمال لا نقص فيها بوجه من الوجوه لا تقديرًا ولا احتمالًا؛ لأنه سبحانه ذكر ذلك عن نفسه وهو سبحانه أعلم بنفسه وبغيره وأصدق قيلا من غيره وأحسن حديثًا فكلامه مشتمل على أكمل العلم والصدق والبيان، وأمر رابع وهو القصد والإرادة فالله -﷿- يريد أن يبين لنا الحق وهو أعلم وأصدق وأحسن حديثًا. فذكر سبحانه عن نفسه في آيات كثيرة أنه يأتي ويجيء وأضاف الفعل إلى نفسه، فيكون الذي يجيء ويأتي هو نفسه -﷿- وهذا أمر معلوم ومعنى مفهوم.\nانظر: \"شرح العقيدة الواسطية\" لابن عثيمين ١/ ٢٣١ بتصرف. وانظر التعليق المتقدم ص ١٨٥ - ١٨٨.","vol":"33","page":510},{"text":"<span data-type='title' id=toc-4366>٤٤ - باب قَوْلِ اللهِ -﷿-: ﴿وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ﴾ إلى ﴿اللَّطِيفُ الْخَبِيرُ﴾ [الملك: ١٤]</span>\n﴿يَتَخَافَتُونَ﴾ [طه: ١٠٣]: يَتَسَارُّونَ.\n\n٧٥٢٥ - حَدَّثَنِي عَمْرُو بْنُ زُرَارَةَ، عَنْ هُشَيْمٍ أَخْبَرَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - فِي قَوْلِهِ تَعَالَى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الاسراء: ١١٠] قَالَ: نَزَلَتْ وَرَسُولُ اللهِ - ﷺ - مُخْتَفٍ بِمَكَّةَ، فَكَانَ إِذَا صَلَّى بِأَصْحَابِهِ رَفَعَ صَوْتَهُ بِالْقُرْآنِ، فَإِذَا سَمِعَهُ المُشْرِكُونَ سَبُّوا الْقُرْآنَ وَمَنْ أَنْزَلَهُ وَمَنْ جَاءَ بِهِ، فَقَالَ اللهُ لِنَبِيِّهِ - ﷺ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ أَيْ: بِقِرَاءَتِكَ، فَيَسْمَعَ المُشْرِكُونَ، فَيَسُبُّوا القُرْآنَ: ﴿وَلَا تُخَافِتْ بِهَا﴾: عَنْ أَصْحَابِكَ فَلَا تُسْمِعُهُمْ ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ [الإسراء: ١١٠]. [انظر: ٤٧٢٢ - مسلم: ٤٤٦ - فتح: ١٣/ ٥٠٠].\n\n٧٥٢٦ - حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: نَزَلَتْ هَذِهِ الآيَةُ ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] فِي الدُّعَاءِ. [انظر: ٤٧٢٣ - مسلم: ٤٤٧ - فتح: ١٣/ ٥٠١].\n\n٧٥٢٧ - حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ». وَزَادَ غَيْرُهُ: «يَجْهَرُ بِهِ» [فتح ١٣/ ٥٠١].\nساق فيه حديث ابن عَبَّاسٍ - ﵄ - فِي قَوْلِهِ تَعَالَى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠] قَالَ: نَزَلَتْ وَرَسُولُ اللهِ - ﷺ - مخْتَفٍ بِمَكَّةَ .. الحديث في الجهر بالقرآن.\nوحديث عائشة - ﵂ -: أنها نَزَلَتْ فِي الدُّعَاءِ.\nوحديث أبي هريرة - ﵁ -: \"لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ\". وَزَادَ غَيْرُهُ: \"يَجْهَرُ بِهِ\".","vol":"33","page":511},{"text":"الشرح:\n(من) في قوله: ﴿مَنْ خَلَقَ﴾ في موضع رفع بـ يعلم، (والمفعول) (^١) محذوف تقديره: ألا يعلم الخالق خلقه؟ فدل ذلك على أن ما يسرُّ الخلق من قولهم (ويجهرون) (^٢) به كل من خلق الله؛ لأنه قال: ﴿وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ﴾ [الملك: ١٣] إلى قوله: ﴿مَنْ خَلَقَ﴾ وكل من خلق الله، وقال بعض أهل الزيغ: (من) في موضع نصب اسم المسرِّين والمجاهرين؛ ليخرج الكلام من عمومه ويدفع عموم الخلق عن الله، ولو كان كما زعم لقال: ألا يعلم ما خلق؛ لأنه إنما أتت بعد ذكر ما (تكن) (^٣) الصدور، ولو أتت (ما) موضع (من) لكان فيه بيان أنه تعالى خالق كل شيء من أقوال الخلق خيرها وشرها، جهرها وسرها، ويقوي ذلك قوله: ﴿إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾، ولم يقل: عليم بالمسرين والمجاهرين.\nفصل:\nقد تقرر حكايته قولين في الكتاب في المراد بقوله تعالى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ [الإسراء: ١١٠] وأن ابن عباس - ﵄ - قال: إنها في القراءة، وأن عائشة - ﵂ - قالت: إنها في الدعاء. وبه قال ابن نافع: أي من دعاء، (ولا) (^٤) تجهر بدعائه ولا تخافت به.\nوقال زياد بن عبد الرحمن: نزلت في صلاة النهار، ولا تخافت بها في صلاة الليل. وقد سلف ذلك.\n_________\n(^١) في الأصل (الفعل)، والمثبت هو الصواب.\n(^٢) في (ص ١): أو يجهرون.\n(^٣) من (ص ١).\n(^٤) في (ص ١): فلا.","vol":"33","page":512},{"text":"فصل:\nوقوله: (\"ليس منا من لم يتغن بالقرآن\") قد سلف في فضائل القرآن الاختلاف في معناه، وحاصله ثلاثة أقوال:\nأحدها: يجهر به كما ذكره هنا، وهو ظاهر؛ عملًا بقوله في الحديث الآخر: \"ما أذن الله لشيء ما أذن لنبي حسن الصوت بالقرآن يجهر به\" (^١).\nثانيها: يستغني به (^٢).\nثالثها: ما حكاه الخطابي عن ابن الأعرابي قال: كانت العرب تولع بالغناء والنشيد في أكثر أحوالهم، فلما نزل القرآن أحب أن يكون القرآن سميرًا لهم مكان الغناء فقاله (^٣).\nوفيه: الحض على تحسين الصوت به، والغناء المأمور به هو الجهر بالصوت وإخراج تلاوته من حدود مساق الإخبار والمحادثة حتى يتميز التالي به من المتحدث تعظيمًا له في النفوس تحبيبا إليها.\nفإن قلت: فإذا كان الغناء هكذا أفعندك (أن) (^٤) من لم يحسِّن صوته بالقرآن فليس من رسول الله - ﷺ -؟\nقيل: معناه من لم يستن بنا في تحسين الصوت به (^٥)، ويرجع في تلاوته على ما حكاه ابن مغفل على ما يأتي (بعد) (^٦)، فمن لم يفعل مثل ذلك فليس متبعًا لسنته، ولا مقتديًا به في تلاوته.\n_________\n(^١) سلف برقم (٥٠٢٣) بلفظ قريب منه، وسيأتي بلفظه في (٧٥٤٤).\n(^٢) ذكره البخاري عقب حديث (٥٠٢٣) من قول سفيان قال: تفسيره: يستغني به.\n(^٣) \"أعلام الحديث\" ٣/ ١٩٤٥.\n(^٤) من (ص ١).\n(^٥) كذا بالأصول، وتمام العبارة كما في \"شرح ابن بطال\" ١٠/ ٥٢٩: لأنه - ﵇ - كان يحسن صوته به ويرجع في تلاوته على ما حكاه ابن مغفل …\n(^٦) في الأصل: به.","vol":"33","page":513},{"text":"فصل:\nمعنى هذا الباب: إثبات العلم لله تعالى صفة ذاتية؛ لاستواء علمه بالسر من القول كالجهر، وقد بينه تعالى في آية أخرى فقال: ﴿سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ﴾ [الرعد: ١٠]، وفيه دليل على أن اكتساب العبد من القول والفعل لله تعالى، ألا تري قوله: ﴿وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (١٣)﴾ [الملك: ١٣]، ثم قال عقب ذلك: ﴿أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (١٤)﴾ [الملك: ١٤].\n(فدل أنه) (^١) ممتدح بكونه عالمًا ما أسروه من قولهم وجهروا به، وأنه خالق لذلك منهم، فإن قال قدري زاعم أن أفعال العباد ليست خلقًا لله.\nقوله: ﴿أَلَا يَعْلَمُ مَنْ خَلَقَ﴾ [الملك: ١٤] غير راجع بالخلق إلى القول، وإنما هو راجع إلى القائلين (فليس في الآية) (^٢) دليل لكم على كونه تعالى خالقًا لقول القائلين.\nقيل له: هذا تأويل فاسد؛ لأن الله تعالى أخرج هذا الكلام مخرج التمدح منه تعالى بعلمه ما أسروه من قولهم وجهروا به وخلقه لذلك مع خلقه دليلًا على كونه عالمًا به، فلو كان غير خالق له ومتمدحًا بكونه عالمًا بقوله وخالقا لهم دون قولهم لم يكن في الآية دليل على صحة كونه عالمًا بقولهم، كما ليس في عمل (العامل) (^٣) ظرفًا من الظروف دليل على (علمه) (^٤) بما أودعه فيه غيره، والله تعالى قد جعل خلقه\n_________\n(^١) في الأصل: وإنه.\n(^٢) في الأصل: في أنه لا.\n(^٣) في الأصل: العالم، والمثبت من ابن بطال، وهو المناسب للسياق.\n(^٤) في الأصول: عمله، والمثبت من ابن بطال، وهو المناسب للسياق.","vol":"33","page":514},{"text":"دليلًا على كونه عالمًا بقولهم، فيجب رجوع خلقه تعالى إلا قولهم؛ ليصح لهم التمدح بالأمرين؛ وليكون أحدها دليلًا على الآخر. وإذا كان ذلك كذلك -ولا أحد من الأمة يفرق بين القول وسائر الأفعال، وقد دلت الآية على كون الأقوال خلقا له سبحانه- وجب كون (سائر) (^١) أفعال العباد خلقًا له تعالى (^٢).\n_________\n(^١) من (ص ١).\n(^٢) انظر: \"شرح ابن بطال\" ١٠/ ٥٢٨ - ٥٢٩.","vol":"33","page":515},{"text":"<span data-type='title' id=toc-4367>٤٥ - باب قَوْلِ النَّبِيِّ - ﷺ -: «رَجُلٌ آتَاهُ اللهُ الْقُرْآنَ فَهْوَ يَقُومُ بِهِ آنَاءَ اللَّيْلِ وَالنَّهَارِ، وَرَجُلٌ يَقُولُ: لَوْ أُوتِيتُ مِثْلَ مَا أُوتِيَ هَذَا فَعَلْتُ كَمَا يَفْعَلُ»</span>\nفَبَيَّنَ اللهُ أَنَّ قِيَامَهُ بِالْكِتَابِ هُوَ فِعْلُهُ وَقَالَ: ﴿وَمِنْ آيَاتِهِ خَلْقُ السَّمَوَاتِ وَالأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ﴾ [الروم: ٢٢]. وَقَالَ: ﴿وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ﴾ [الحج: ٧٧].\n\n٧٥٢٨ - حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ - ﷺ -: «لَا تَحَاسُدَ إِلاَّ فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ الْقُرْآنَ فَهْوَ يَتْلُوهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ، فَهْوَ يَقُولُ: لَوْ أُوتِيتُ مِثْلَ مَا أُوتِيَ هَذَا، لَفَعَلْتُ كَمَا يَفْعَلُ. وَرَجُلٌ آتَاهُ اللهُ مَالًا فَهْوَ يُنْفِقُهُ فِي حَقِّهِ فَيَقُولُ: لَوْ أُوتِيتُ مِثْلَ مَا أُوتِيَ عَمِلْتُ فِيهِ مِثْلَ مَا يَعْمَلُ». [انظر: ٥٠٢٥ - مسلم: ٨١٥ - فتح: ١٣/ ٥٠٢].\n\n٧٥٢٩ - حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا سُفْيَانُ، قَالَ الزُّهْرِيُّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَا حَسَدَ إِلاَّ فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ الْقُرْآنَ فَهْوَ يَتْلُوهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ، وَرَجُلٌ آتَاهُ اللهُ مَالًا فَهْوَ يُنْفِقُهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ». سَمِعْتُ سُفْيَانَ مِرَارًا لَمْ أَسْمَعْهُ يَذْكُرُ الْخَبَرَ، وَهْوَ مِنْ صَحِيحِ حَدِيثِهِ. [انظر: ٥٠٢٥ - مسلم: ٨١٥ - فتح: ١٣/ ٥٠٢].\nثم ساق البخاري ترجمة الباب من حديث أبي هريرة - ﵁ -: \"لَا تَحَاسُدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ القُرآنَ فَهْوَ يَتْلُوهُ آنَاءَ اللَّيْلِ وَالنَّهَارِ، فَهْوَ يَقُولُ: لَوْ أُوتِيتُ مِثْلَ مَا أُووتِيَ هذا، لَفَعَلْتُ كَمَا يَفْعَلُ. وَرَجُل آتَاهُ اللهُ مَالًا فَهْوَ يُنْفِقُهُ فِي حَقِّهِ، فَيَقُولُ: لَوْ أُوتِيتُ مِثْلَ مَا أُوتِيَ عَمِلْتُ فِيهِ مِثْلَ مَا يَعْمَلُ\".","vol":"33","page":516},{"text":"حدثنا عَلِيُّ بْنُ عَبْدِ اللهِ، ثَنَا سُفْيَانُ، قَالَ الزُّهْرِيِّ، عَنْ سَالِم، عَنْ أَبِيهِ، عَنِ النَّبِيِّ - ﷺ - قَالَ: \"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُل آتَاهُ اللهُ القُرْآنَ فَهْوَ يقوم به آنَاءَ اللَيْلِ وآنَاءَ النَّهَارِ، وَرَجُلٌ آتَاهُ اللهُ مَالًا فَهْوَ يُنْفِقُهُ آنَاءَ اللَّيْلِ والنَّهَارِ\". سَمِعْتُ سُفْيَانَ مِرَارًا لَمْ أَسْمَعْهُ يَذْكُرُ الخَبَرَ، وَهْوَ مِنْ صَحِيحِ حَدِيثِهِ.\nرواه الحميدي: ثنا سفيان، ثنا الزهري، عن سالم فذكر نحوه (^١).\nوقد سلف الكلام عليه، وهو ظاهر لمن تأوله وكان ذا قلب سليم.\nو\"آناء الليل\": ساعاته، قال الأخفش: واحدها إني مثل مِعى، وقال بعضهم: واحدها إنوى، وقد سلف أن المراد بالحسد هنا التغبط لا المذموم الذي هو (تمني) (^٢) زوال النعمة.\nقال الداودي: والحسد: التنافس والمسابقة في النية والفعل. قال: والحسد المكروه أن يبغض المرء غيره لما يعطيه الله من (فعل) (^٣) الخير كما حسد إبليس آدم حين أسجد له ملائكته وأمره بالسجود له فأبى.\n_________\n(^١) \"مسند الحميدي\" ١/ ٥١٥ (٦٢٩).\n(^٢) من (ص ١).\n(^٣) في (ص ١): فضل.","vol":"33","page":517},{"text":"<span data-type='title' id=toc-4368>٤٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَاتِهِ﴾ [المائدة: ٦٧]</span>\nوَقَالَ الزُّهْرِيُّ: مِنَ اللهِ الرِّسَالَةُ، وَعَلَى رَسُولِهِ البَلَاغُ، وَعَلَيْنَا التَّسْلِيمُ. وَقَالَ: ﴿لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ﴾ [الجن: ٢٨] وَقَالَ: ﴿أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي﴾ [الأعراف: ٦٢]. وَقَالَ كَعْبُ بْنُ مَالِكٍ حِينَ تَخَلَّفَ عَنِ رسول - ﷺ -: ﴿وَسَيَرَى اللهُ عَمَلَكُمْ وَرَسُولُهُ﴾ [التوبة: ٩٤] [انظر: ٤٦٧٧].\nوَقَالَتْ عَائِشَةُ: إِذَا أَعْجَبَكَ حُسْنُ عَمَلِ امْرِئٍ فَقُلِ: ﴿اعْمَلُوا فَسَيَرَى اللهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ﴾ [التوبة: ١٠٥] وَلَا يَسْتَخِفَّنَّكَ أَحَدٌ. وَقَالَ مَعْمَرٌ: ﴿ذَلِكَ الكِتَابُ﴾ (^١) [البقرة: ٢] هو هَذَا الْقُرْآنُ ﴿هُدًى لِلْمُتَّقِينَ﴾ [البقرة: ٢] بَيَانٌ وَدِلَالَةٌ كَقَوْلِهِ تَعَالَى: ﴿ذَلِكُمْ حُكْمُ الله﴾ [الممتحنة: ١٠] هَذَا حُكْمُ اللهِ ﴿لَا رَيْبَ﴾ [البقرة: ٢]: لَا شَكَّ ﴿تِلْكَ آيَاتُ﴾ [لقمان: ٢] يَعْنِي: هَذِهِ أَعْلَامُ القُرْآنِ، وَمِثْلُهُ ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ﴾ [يونس: ٢٢] يَعْنِي: بِكُمْ. وَقَالَ أَنَسٌ - ﵁ -: بَعَثَ النَّبِيُّ - ﷺ - خَالَهُ حَرَامًا إِلَى قَوْمِهِ، وَقَالَ أَتُؤْمِنُونِي أُبَلِّغُ رِسَالَةَ رَسُولِ اللهِ - ﷺ -؟ فَجَعَلَ يُحَدِّثُهُمْ. [انظر: ٤٠٩١]\n_________\n(^١) في الأصل: تلك آيات الكتاب، والمثبت من اليونينية، وسوف يوردها المصنف على ما أثبتناه عند حديثه على كلام معمر، فلعل ما في الأصل تحريف.","vol":"33","page":518},{"text":"٧٥٣٠ - حَدَّثَنَا الفَضْلُ بْنُ يَعْقُوبَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ جَعْفَرٍ الرَّقِّيُّ، حَدَّثَنَا المُعْتَمِرُ بْنُ سُلَيْمَانَ، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدِ اللهِ الثَّقَفِيُّ، حَدَّثَنَا بَكْرُ بْنُ عَبْدِ اللهِ الْمُزَنِيُّ وَزِيَادُ بْنُ جُبَيْرِ بْنِ حَيَّةَ، عَنْ جُبَيْرِ بْنِ حَيَّةَ، قَالَ المُغِيرَةُ: أَخْبَرَنَا نَبِيُّنَا - ﷺ - عَنْ رِسَالَةِ رَبِّنَا «أَنَّهُ مَنْ قُتِلَ مِنَّا صَارَ إِلَى الجَنَّةِ». [انظر: ٣١٥٩ - فتح ١٣/ ٥٠٣].\n\n٧٥٣١ - حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ - ﵂ - قَالَتْ: مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا - ﷺ - كَتَمَ شَيْئًا.\nوَقَالَ مُحَمَّدٌ: حَدَّثَنَا أَبُو عَامِرٍ العَقَدِيُّ: حَدَّثَنَا شُعْبَةُ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: مَنْ حَدَّثَكَ أَنَّ النَّبِيَّ - ﷺ - كَتَمَ شَيْئًا مِنَ الْوَحْيِ فَلَا تُصَدِّقْهُ، إِنَّ اللهَ تَعَالَى يَقُولُ: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ﴾ [المائدة: ٦٧]. [انظر: ٣٢٣٤ - مسلم: ١٧٧ - فتح ١٣/ ٥٠٣].\n\n٧٥٣٢ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيد، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَمْرِو بْنِ شُرَحْبِيلَ قَالَ: قَالَ عَبْدُ اللهِ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَكْبَرُ عِنْدَ اللهِ؟ قَالَ: «أَنْ تَدْعُوَ لِلَّهِ نِدًّا، وَهْوَ خَلَقَكَ». قَالَ: ثُمَّ أَيُّ؟ قَالَ: «ثُمَّ أَنْ تَقْتُلَ وَلَدَك، أَنْ يَطْعَمَ مَعَكَ». قَالَ: ثُمَّ أَيُّ؟ قَالَ: «أَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ». فَأَنْزَلَ اللهُ تَصْدِيقَهَا: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ﴾ [الفرقان: ٦٨] الآيَةَ [انظر: ٤٤٧٧ - مسلم: ٨٦ - فتح ١٣/ ٥٠٣].\nحدثنا الفَضْلُ بْنُ يَعْقُوبَ -هو الرخامي- ثَنَا عَبْدُ اللهِ بْنُ جَعْفَر الرَّقِّيُّ، ثَنَا المُعْتَمِرُ بْنُ سُلَيْمَانَ، ثَنَا سَعِيدُ بْنُ عُبَيْدِ اللهِ الثَّقَفِيُّ، ثَنَا بَكْرُ بْنُ عَبْدِ اللهِ المُزَنِيُّ وَزِيَادُ بْنُ جُبَيْرِ بْنِ حَيَّةَ، قال: قال لي المُغِيرَةُ: أَخْبَرَنَا نَبِيُّنَا - ﷺعَنْ رِسَالَةِ رَبِّنَا أَنَّه مَنْ قُتِلَ مِنَّا صَارَ إِلَى الجَنَّةِ.\nثم ساق إلى عائشة - ﵂ - قَالَتْ: مَنْ حَدَّثَكَم أَنَّ مُحَمَّدًا - ﷺ - كَتَمَ شَيْئًا، وفي لفظ: كَتَمَ شَيْئًا مِنَ الوَحْيِ فَلَا تصدقوا، إِنَّ اللهَ تَعَالَى يَقُولُ: ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ [المائدة: ٦٧].","vol":"33","page":519},{"text":"ثم ساق حديث عمرو بن شرحبيل قَالَ: قَالَ لي عَبْدُ اللهِ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَيُّ الذَّنْبِ أَكْبَرُ عِنْدَ اللهِ؟ الحديث سلف قريبًا (^١).\nالشرح:\nفي آية الترجمة قولان:\nأحدهما: ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ﴾ ويقويه حديث عائشة - ﵂ - السالف وتلاوة الآية عقبها.\nوالثاني: وعليه أكثر أهل اللغة أن المعنى: أظهر، أي: بلِّغْه ظاهرًا، وعلى هذا قوله تعالى: ﴿وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ [المائدة: ٦٧] أي: من أن ينالوك بشر (^٢).\nفصل:\nهذا الباب كالذي قبله وهو في معناه، وتبليغ الرسول فعل من أفعاله. وقول الزهري: (من الله الرسالة ..) إلى آخره. يبين هذا، وأنه قول أئمة الدين. وقوله: ﴿فَسَيَرَى اللهُ عَمَلَكُمْ﴾ [التوبة: ١٠٥] يعني: التلاوة وجميع الأعمال.\nوقولها: (إذا أعجبك حسن عمل امرئ) أي: من جملة أعماله تلاوتُه. وقولها: (ولا يستخَّفَّنك أحد). أي: بعمله فتظن به الخير لكن حتى تراه عاملًا على ما شرع الله ﴿وَرَسُولُهُ﴾ على ما سن، ﴿وَالْمُؤْمِنُونَ﴾ على ما عملوا، قاله ابن بطال (^٣).\nوقال الداودي: أي: لا تغتر بمدح أحدٍ وحاسب نفسك.\n_________\n(^١) سلف برقم (٧٥٢٠).\n(^٢) انظر هذين القولين في: \"معاني القرآن\" للنحاس ٢/ ٣٣٨ - ٣٣٩.\n(^٣) \"شرح ابن بطال\"١٠/ ٥٣٢.","vol":"33","page":520},{"text":"(فصل:) (^١)\nوقول معمر في ﴿ذَلِكَ الكِتَابُ﴾ [البقرة: ٢]: هو القرآن. هو قول عكرمة وأبي عبيدة (^٢)، وفسر (ذلك) بهذا و(ذلك) مما يخبر به عن الغائب، و(هذا) إشارة إلى الحاضر والكتاب حاضر، ومعنى ذلك أنه لما ابتدأ جبريل بتلاوة القرآن لمحمد - ﵉ - كفت حضرة التلاوة عن أن يقول هذا الذي تسمع هو ﴿ذَلِكَ الكِتَابُ لَا رَيْبَ فِيه﴾ [البقرة: ٢] فاستغنى بأحد الضميرين عن الآخر.\nوأنكر أبو العباس مقالة أبي عبيدة السالفة وقال: لأن (ذلك) لما بَعُد و(ذا) لما قرب فإن دخل واحد منهما على الآخر انقلب المعنى، قال: ولكن المعنى: هذا القرآن ذلك الكتاب الذي كنتم تستفتحون به على الذين كفروا.\nوقال الكسائي: كأن الرسالة والقول من السماء و(الكتاب) (^٣) والرسول في الأرض، وقال: ذلك يا محمد.\nقال ابن كيسان: وهذا أحسن.\nقال الفراء: يكون كقولك للرجل وهو يحدثك: وذلك -والله أعلم- الحق، فهو في اللفظ بمنزلة الغائب وليس بغائب، والمعنى عنده ذلك الذي سمعت به (^٤).\n_________\n(^١) من (ص ١).\n(^٢) أثر عكرمة رواه ابن أبي حاتم في \"تفسيره\" ١/ ٣٣ وذكره النحاس في \"معانيه\" ١/ ٧٨، وانظر قول أبي عبيدة في \"مجاز القرآن\" ١/ ٢٨.\n(^٣) من (ص ١).\n(^٤) انظر: \"معاني القرآن\" للنحاس ١/ ٧٨ - ٧٩.","vol":"33","page":521},{"text":"قلت: ومما يؤكد ذلك قوله تعالى: ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ﴾ [يونس: ٢٢] فلما جاز أن يخبر عنهم بضميرين (مختلفين) (^١) ضمير المخاطبة في الحضرة وضمير الخبر عن الغيبة، فكذلك أخبر بضمير الغائب بقوله: ذلك، وهو (يريد) (^٢) الحاضر، وهذا مذهب مشهور للعرب يسميه أصحاب المعاني: الالتفات، وهو انصراف المتكلم عن معنى يكون فيه إلى معنى آخر.\nوقوله: ﴿كُنْتُمْ﴾ ثم قال: ﴿بِهِمْ﴾ يدل أنه خاطب الكل ثم أخبر عن الراكبين للفلك خاصة؛ إذ قد يركبها الأقل من الناس، لكن لجواز أن يركبها كل واحد من المخاطبين خاطبهم بضمير الكل، ولأن لا يركبها إلا الأقل أخبر عن ذلك الأقل بقوله: ﴿بِهِمْ﴾\nفصل:\nدلالة بكسر الدال وفتحها ودلولة أيضًا، حكاهما الجوهري قال: والفتح أعلى (^٣).\nويقال: دلال بَيِّن الدلالة ودليل (بين) (^٤) الدلالة، قاله أبو عمر الزاهد صاحب ثعلب (^٥).\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): يومئذ.\n(^٣) \"الصحاح\" ٤/ ١٦٩٨.\n(^٤) في الأصل: من، والمثبت من (ص ١).\n(^٥) هو الإمام الأوحد العلامة اللغوي المحدث، أبو عمر، محمد بن عبد الواحد بن أبي هاشم البغدادي الزاهد المعروف بغلام ثعلب مات سنة خمس وأربعين وثلاثمائة.\nانظر: \"سير أعلام النبلاء\" ١٥/ ٥٠٨ - ٥١٣.","vol":"33","page":522},{"text":"فصل:\nما ذكره عن الزهري أخرجه عبد الرزاق، عن معمر، عنه (^١)، وما ذكره عن معمر ذكره عنه عبد الرزاق عنه (^٢).\nوما ذكره عن عائشة - ﵂ - أسنده ابن المبارك في كتاب \"البر والصلة\" عن سفيان، عن معاوية بن إسحاق، عن عروة، عنها (^٣).\n_________\n(^١) لم أقف عليه عند عبد الرزاق لا في \"المصنف\"، ولا \"التفسير\"، ولم يشر الحافظ في \"التغليق\" إلى أنه عند عبد الرزاق، وقد رواه الحميدي في \"نوادره\" كما في \"تغليق التعليق\" ٥/ ٣٦٥ - ٣٦٦، و\"الفتح\" ١٣/ ٥٠٤، ومن طريق الحميدي رواه الخلال في \"السنة\" ٣/ ٥٧٩، والخطيب في \"الجامع لأخلاق الراوي\" ٢/ ١١١ - ١١٢ (١٣٣٣)، والسمعاني في \"أدب الإملاء\" ص ٦٢ - ٦٣ عن سفيان قال: قال رجل للزهري: يا أبا بكر، قول النبي - ﷺ -: \"ليس منا من لطم الخدود، وليس منا من لم يوقر كبيرنا\" ما معناه؟ فقال الزهري: من الله العلم وعلى الرسول البلاغ وعلينا التسليم.\nورواه ابن عبد البر في \"التمهيد\" ٦/ ١٤ عن الأوزاعي بنحو قول الزهري.\n(^٢) كذا وقع في الأصول، وهو خطأ، وقال الحافظ في \"الفتح\" ١٣/ ٥٠٥: معمر هذا هو ابن المثنى اللغوي أبو عبيدة، وهذا المنقول عنه ذكره في كتاب \"مجاز القرآن\"، ووهم من قال إنه معمر بن راشد شيخ عبد الرزاق، وقد اغتر مغلطاي بذلك فزعم أن عبد الرزاق أخرج ذلك في \"تفسيره\" عن معمر، وليس ذلك في شيء من نُسَخ \"تفسير عبد الرزاق\"، ولفظ أبي عبيدة: ﴿ذَلِكَ الكِتَابُ﴾ معناه: هذا القرآن .. اهـ قلت: وبكونه ابن المثنى جزم القسطلاني في \"شرحه\" ١٢/ ٤١٨، وأبو يحيى زكريا الأنصاري في \"منحة الباري\" ١٠/ ٤٢٢، وتوقف الكرماني في \"شرحه\" ٢٥/ ٢٢٢ فقال: قيل هو أبو عبيدة بالضم اللغوي، وقيل هو معمر بن راشد البصري ثم اليمني. وانظر كلام أبي عبيدة في \"مجاز القرآن\" ١/ ٢٨.\n(^٣) رواه معمر في \"الجامع\" ١١/ ٤٤٧، وأحمد في \"فضائل الصحابة\" (٧٥٠)، والبخاري في \"خلق أفعال العباد\" ص ٥١ حديث (١٤٣)، والطبراني في \"مسند الشاميين\" ٤/ ٢٠١ (٣١٠٢). وقال الحافظ في \"الفتح\" ١٣/ ٥٠٥: زعم مغلطاي أن عبد الله بن المبارك أخرج هذا الأثر في كتاب \"البر والصلة\" عن سفيان، عن معاوية بن إسحاق، عن عروة، عن عائشة. وقد وهم في ذلك.","vol":"33","page":523},{"text":"وتعليق أنس - ﵁ - أسنده في غزوة بئر معونة (^١).\nفصل:\nإسناد حديث المغيرة - ﵁ - فيه موضعان نبه عليهما الجياني:\nأحدها: كان في أصل أبي محمد الأصيلي: معمر بن سليمان -بفتح العين ثم ألحق تاء بين العين والميم- فصار معتمرًا وهو المحفوظ.\nثانيهما: عبيد الله هو الصواب ووقع في نسخة أبي الحسن مكبرًا، وكذلك كان في نسخة أبي محمد: عبد الله، إلا أنه أصلحه بالتصغير فزاد ياءً وكتب في الحاشية: هو سعيد بن عبيد الله بن جبير بن حية كذا رواه ابن السكن على الصواب (^٢).\nقلت: وزياد بن جبير هو ابن حية بن مسعود بن معتب بن مالك بن عمرو بن سعد بن عوف بن ثقيف. اتفقا عليه عن ابن عمر، وانفرد البخاري بأبيه جبير بن حية، وَلّاه زياد أصبهان، وتوفي أيام عبد الملك بن مروان، وقد روى عن عمر بن الخطاب (^٣).\nورأيت بخط الدمياطي قبله المعتمر بن سليمان قيل: إنه وهم، والصواب: المعمر بن سليمان الرقي؛ لأن عبد الله بن جعفر لا يروي عن المعتمر بن سليمان.\nوهذا عكس ما أسلفناه عن الجياني.\n_________\n(^١) سلف برقم (٤٠٩١) كتاب: المغازي، باب: غزوة الرجيع، ورواه مسلم (٦٧٧) كتاب: المساجد، باب: استحباب القنوت في جميع الصلاة.\n(^٢) \"تقييد المهمل\" ٢/ ٧٥٨.\n(^٣) انظر ترجمته في \"تهذيب الكمال\" ٩/ ٤٤١.","vol":"33","page":524},{"text":"<span data-type='title' id=toc-4369>٤٧ - باب ﴿قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾ [آل عمران: ٩٣]</span>\nوَقَوْلِ النَّبِيِّ - ﷺ -: «أُعْطِيَ أَهْلُ التَّوْرَاةِ التَّوْرَاةَ فَعَمِلُوا بِهَا، وَأُعْطِىَ أَهْلُ الإِنْجِيلِ الإِنْجِيلَ فَعَمِلُوا بِهِ، وَأُعْطِيتُمُ القُرْآنَ فَعَمِلْتُمْ بِهِ». [انظر: ٥٥٧]. وَقَالَ أَبُو رَزِينٍ: ﴿يَتْلُونَهُ﴾ [البقرة:١٢١]: يَتَّبِعُونَهُ وَيَعْمَلُونَ بِهِ حَقَّ عَمَلِهِ. يُقَالُ: ﴿يُتْلَى﴾ [النساء: ١٢٧] يُقْرَأُ، حَسَنُ التِّلَاوَةِ: حَسَنُ القِرَاءَةِ لِلْقُرْآنِ. ﴿لَا يَمَسُّهُ﴾ [الواقعة: ٧٩] لَا يَجِدُ طَعْمَهُ وَنَفْعَهُ إِلاَّ مَنْ آمَنَ بِالْقُرْآنِ، وَلَا يَحْمِلُهُ بِحَقِّهِ إِلاَّ المُوقِنُ لِقَوْلِهِ تَعَالَى: ﴿مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللهِ وَاللهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (٥)﴾ [الجمعة: ٥]. وَسَمَّى النَّبِيُّ - ﷺ - الإِسْلَامَ وَالإِيمَانَ عَمَلًا. قَالَ أَبُو هُرَيْرَةَ: قَالَ النَّبِيُّ - ﷺ - لِبِلَالٍ: «أَخْبِرْنِي بِأَرْجَى عَمَلٍ عَمِلْتَهُ فِي الإِسْلَامِ». قَالَ: مَا عَمِلْتُ عَمَلًا أَرْجَى عِنْدِي أَنِّي لَمْ أَتَطَهَّرْ إِلاَّ صَلَّيْتُ. وَسُئِلَ: أَيُّ العَمَلِ أَفْضَلُ؟ قَالَ: «إِيمَانٌ بِاللهِ وَرَسُولِهِ، ثُمَّ الجِهَادُ، ثُمَّ حَجٌّ مَبْرُورٌ».\n\n٧٥٣٣ - حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي سَالِمٌ، عَنِ ابْنِ عُمَرَ - ﵄ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّمَا بَقَاؤُكُمْ فِيمَنْ سَلَفَ مِنَ الأُمَمِ كَمَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى غُرُوبِ الشَّمْسِ، أُوتِيَ أَهْلُ التَّوْرَاةِ التَّوْرَاةَ فَعَمِلُوا بِهَا حَتَّى انْتَصَفَ النَّهَارُ، ثُمَّ عَجَزُوا فَأُعْطُوا قِيرَاطًا قِيرَاطًا، ثُمَّ أُوتِيَ أَهْلُ الإِنْجِيلِ الإِنْجِيلَ فَعَمِلُوا بِهِ حَتَّى صُلِّيَتِ العَصْرُ. ثُمَّ عَجَزُوا فَأُعْطُوا","vol":"33","page":525},{"text":"قِيرَاطًا قِيرَاطًا، ثُمَّ أُوتِيتُمُ القُرْآنَ فَعَمِلْتُمْ بِهِ حَتَّى غَرَبَتِ الشَّمْسُ، فَأُعْطِيتُمْ قِيرَاطَيْنِ قِيرَاطَيْنِ، فَقَالَ أَهْلُ الْكِتَابِ: هَؤُلَاءِ أَقَلُّ مِنَّا عَمَلًا وَأَكْثَرُ أَجْرًا. قَالَ اللهُ: هَلْ ظَلَمْتُكُمْ مِنْ حَقِّكُمْ شَيْئًا؟ قَالُوا: لَا. قَالَ: فَهْوَ فَضْلِي أُوتِيهِ مَنْ أَشَاءُ» [انظر: ٥٥٧ - فتح ١٣/ ٥٠٨].\n(وَقَوْلِ النَّبِيِّ - ﷺ -: \" أُعطِيَ أَهْلُ التَّوْرَاةِ التَّوْرَاةَ فَعَمِلُوا بِهَا حَتَّى انْتَصَفَ النَّهَارُ\". الحديث، وقد سلف مسندًا في الصلاة (^١) وأسنده في آخر الباب أيضًا من حديث ابن عمر.\nوَقَالَ أَبُو رَزِينٍ: ﴿يَتْلُونَهُ﴾ [البقرة: ١٢١]: يَتَّبِعُونَهُ وَيَعْمَلُونَ بِهِ حَقَّ عَمَلِهِ.\nوهذا أسنده ابن المبارك في \"رقائقه\" عن سعيد بن سليمان، عن خلف بن خليفة، ثنا حميد الأعرج: قال: قال أبو رزين فذكره (^٢).\nيقال: ﴿يُتْلَى﴾: يقرأ، حسن التلاوة: حسن القراءة بالقرآن ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (٧٩)﴾: لا يجد طعمه ونفعه إلا من آمن بالقرآن ولا يحمله بحقه إلا الموفق؛ لقوله تعالى: ﴿مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا﴾ الآية. وسمى النبي - ﷺ - الإسلام والإيمان والصلاة عملًا، قال أبو هريرة - ﵁ -: قال النبي - ﷺ - لبلال: \"أخبرني بأرجى عمل عملته في الإسلام\". قال: ما عملت عملًا أرجى عندي أنيِّ لم أتطهر\n_________\n(^١) سلف برقم (٥٥٧) باب: من أدرك ركعة من العصر قبل الغروب.\n(^٢) لم أقف على هذا السند، لكن رواه الثوري في \"تفسيره\" ص ٤٨، ومن طريقه الطبري ١/ ٥٦٧، والخطيب في \"اقتضاء العلم\" (١١٧) ومن طريق الخطيب الحافظ ابن حجر في \"تغليق التعليق\" ٥/ ٣٦٩ عن منصور عن أبي رزين به.\nورواه ابن المبارك في \"الزهد\" (٧٩٢)، ومن طريقه ابن جرير ١/ ٥٦٨ عن عبد الملك بن أبي سليمان عن عطاء وقيس بن سعد عن مجاهد من قوله.\nورواه ابن جرير ١/ ٥٦٨ عن مجاهد من طرق أخرى غير هذا الطريق، وهو في \"تفسير مجاهد\" ص ٨٧","vol":"33","page":526},{"text":"إلا صليت. وسئل: أي العمل أفضل؟ قال: \"إيمان بالله ورسوله، ثم الجهاد، ثم حج مبرور\". وسلف هذا وما قبله (مسندان) (^١)، وقصة بلال في الفضائل سلفت (^٢). ثم ساق حديث ابن عمر - ﵄ - الذي ذكره أولًا.\nومعنى هذا الباب كالذي قبله أن كل ما يكسبه الإنسان مما يؤمر به من صلاة أو حج أو جهاد وسائر الشرائع عمل يجازى على فعله ويعاقب على تركه إنْ أنفذ الله عليه الوعيد.\nفصل:\nوأما الآية التي صدَّر بها البخاري الباب، فقال ابن عباس: كان إسرائيل اشتكى عرق النسا فكان له صياح، فقال: إن أبرأني الله من ذلك لا آكل عرقًا (^٣). وقال مجاهد: الذي حرم على نفسه الأنعام (^٤)، وقال عطاء: لحوم الإبل وألبانها (^٥).\nقال الضحاك: قالت اليهود لرسول الله - ﷺ -: حرم علينا هذا في التوراة، فأكذبهم الله وأخبر أن إسرائيل حرم على نفسه من قبل أن تنزل التوراة، ودعاهم إلى إحضارها، فقال: ﴿قُلْ فَأْتُوا بِالتَّوْرَاةِ﴾ الآية (^٦) [آل عمران: ٩٣].\n_________\n(^١) هكذا في الأصل، والصواب: مسندين، ولعله على لغة من يلزم المثنى الألف في جميع إعرابه، والله أعلم.\n(^٢) سلف في الفضائل معلقًا، باب: مناقب بلال - ﵁ -.\n(^٣) رواه عبد الرزاق في \"تفسيره\" ١/ ١٣٢، الطبري في \"تفسيره\" ٣/ ٣٥٢ (٧٤١٥).\n(^٤) رواه الطبري في \"تفسيره\" ٣/ ٣٥٢ (٧٤١٧)، وابن أبي حاتم ٣/ ٧٠٥.\n(^٥) رواه الطبري في \"تفسيره\" ٣/ ٣٥١ (٧٤١٣).\n(^٦) رواه الطبري ٣/ ٣٤٩ (٧٣٩٨).","vol":"33","page":527},{"text":"فصل:\nوقول أبي رزين في ﴿يَتْلُونَهُ﴾: يتبعونه، هو قول عكرمة. قال عكرمة: أما سمعت قول الله تعالى: ﴿وَالْقَمَرِ إِذَا تَلَاهَا (٢)﴾ [الشمس: ٢] أي: تبعها، وقال قتادة: هؤلاء أصحاب نبي الله آمنوا بكتاب الله وصدقوا به، وأحلوا حلاله، وحرموا حرامه، وعملوا بما فيه.\nوقال الحسن: يعملون بمحكمه ويؤمنون بمتشابهه ويكِلُون ما أشكل عليهم إلى عالمه (^١). واستحسن بعضهم قول أبي رزين وقال: هو معروف في اللغة، واحتج (له) (^٢) بقوله:\nقد جعلت دلوي تسكني (^٣) … ....................\nوبقول أبي موسى الأشعري - ﵁ -: من يتبع الرسول يهبط به على رياض الجنة (^٤).\n_________\n(^١) انظر أثر عكرمة وقتادة والحسن في \"تفسيره ابن جرير\" ١/ ٥٦٨ - ٥٦٩.\n(^٢) من (ص ١).\n(^٣) كذا بالأصل: تسكني، وهو خطأ صوابه: تَسْتَتْليني كما في \"معاني القرآن\" للنحاس ٣/ ٢٩٢، و\"زاد المسير\" ٤/ ٢٨ بمعنى: تستتبعني.\nوهو صدر بيت عجزه:\n................... … ولا أُريد تَبَعَ القَريْنِ.\nوهو في \"اللسان\" ١/ ٤٤٣ غير منسوب لقائل.\n(^٤) رواه أبو عبيد في \"غريب الحديث\" ٢/ ٢٦٧، و\"فضائل القرآن\" ص ٨١ - ٨٢، وسعيد بن منصور ١/ ٤٩ (٨)، وابن أبي شيبة ٦/ ١٢٦ (٣٠٠٠٥)، و٧/ ١٥٥ (٣٤٨١٠)، والدارمي ٤/ ٢٠٩٦ (٣٣٧١)، وأبو نعيم ١/ ٢٥٧، والبيهقي في \"الشعب\" ٢/ ٣٥٤ (٢٠٢٣) بلفظ: إن هذا لقرآن كائن لكم أجرًا وكائن عليكم وزرًا، فاتبعوا القرآن، ولا يتبعكم القرآن، فإنه من يتبع القرآنَ يهبط به على رياض الجنة، ومن يتبعه القرآن يزخ في قفاه حتى يقذف به في نار جهنم.\nقال أبو عبيد: يزخ في قفاه أي: يدفعه.","vol":"33","page":528},{"text":"فصل:\nوقوله في أهل التوراة: \"فعملوا بها حتى انتصف النهار ثم عجزوا\"، قال الداودي: هو وهم. قال: وكذلك \"فأعطوا قيراطًا\" في النصارى، قال: وفي موضع آخر: \"لا حاجة لنا بالأجر\" (^١)، ولم يذكر أنهم أعطوا شيئًا إلى نصف النهار، وفي رواية: \"إلى صلاة الظهر ثم كفروا فحبطت أعمالهم فلم يعطوا شيئًا وكذلك أهل الإنجيل كفروا أيضًا فلم يعطوا شيئًا\"، وفي رواية: \"إن أهل التوراة أعطوا قيراطًا على أن يعملوا إلى صلاة الظهر فعملوا، وأعطوا قيراطًا\"، ولعل هذا فيمن مات (منهما) (^٢) قبل البعثة.\nفصل:\nوقوله: (\"قال أهل الكتاب: هؤلاء أقل منا عملًا وأكثر أجرًا\"). يريد أهل التوراة كما بينه في الحديث السالف؛ لأن النصارى ليسوا بأقل عملًا من الفضائل على مثله؛ لأن من نصف النهار إلى العصر ليس بأقل من حينئذٍ إلى الغروب عندنا، وعند الحنفية أن أول الوقت مصير ظل كل شيء مثليه، وقد سلف كل ذلك.\n_________\n(^١) سلف برقم (٥٥٨).\n(^٢) من (ص ١).","vol":"33","page":529},{"text":"<span data-type='title' id=toc-4370>٤٨ - باب وَسَمَّى النَّبِيُّ - ﷺ - الصَّلَاةَ عَمَلًا</span>\nوَقَالَ: «لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ». [انظر: ٧٥٦].\n\n٧٥٣٤ - حَدَّثَنِي سُلَيْمَانُ، حَدَّثَنَا شُعْبَةُ، عَنِ الوَلِيدِ.\nوَحَدَّثَنِي عَبَّادُ بْنُ يَعْقُوبَ الأَسَدِيُّ، أَخْبَرَنَا عَبَّادُ بْنُ العَوَّامِ، عَنِ الشَّيْبَانِيِّ، عَنِ الوَلِيدِ بْنِ العَيْزَارِ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنِ ابْنِ مَسْعُودٍ - ﵁ - أَنَّ رَجُلًا سَأَلَ النَّبِيَّ - ﷺ -: أَيُّ الأَعْمَالِ أَفْضَلُ؟ قَالَ: «الصَّلَاةُ لِوَقْتِهَا، وَبِرُّ الوَالِدَيْنِ، ثُمَّ الجِهَادُ فِي سَبِيلِ اللهِ» [انظر: ٥٢٧ - مسلم: ٨٥ - فتح ١٣/ ٥١٠].\nهذا الحديث سلف مسندًا في الصلاة.\nثم ساق عن سليمان، ثنا سعيد، عن الوليد قال: وَحَدَّثَنِي عَبَّادُ بْنُ يَعْقُوبَ الأَسَدِيُّ، ثنا عبَّادُ بْنُ العَوَّامِ، عَنِ الشَّيْبَانِيِّ، عَنِ الوَلِيدِ بْنِ العَيْزَارِ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ -واسمه سعد بن إياس- عَنِ ابن مَسْعُودٍ - ﵁ - أَنَّ رَجُلًا سَأَلَ النَّبِيَّ - ﷺ -: أَيُّ الأَعْمَالِ أَفْضَلُ؟ قَالَ: \"الصَّلَاةُ لِوَقْتِهَا، وَبِرُّ الوَالِدَيْنِ، ثُمَّ الجِهَادُ فِي سَبِيلِ اللهِ\".\nهذا الحديث سلف في الصلاة والجهاد والأدب (^١)، وأدخل ابن بطال هذا الحديث في الباب قبله (^٢) وأسقطه ابن التين.\nوقَرَن - ﵇ - حَقَّ الوالدين بحقِّ الله هنا بواو العطف وليس مخالفا لحديث الباب قبله لما سئل أي العمل أفضل؟ \"إيمان بالله ثم الجهاد ثم حج مبرور\"، ولم يذكر الوالدين؛ لأنه إنما يُفْتى السائل بحسب\n_________\n(^١) سلف في كتاب: مواقيت الصلاة، باب: فضل الصلاة لوقتها (٥٢٧)، وكتاب: الجهاد والسير، باب: فضل الجهاد والسير (٢٧٨٢)، وكتاب: الأدب، باب: البر والصلة (٥٩٧٠).\n(^٢) \"شرح ابن بطال\" ١٠/ ٥٣٣ - ٥٣٤.","vol":"33","page":530},{"text":"ما يُعلم من حاله أو بما يتقى عليه من فتنة الشيطان.\nفلذلك اختلف ترتيب الأفضل من الأعمال مع أنه قد يكون العمل في وقت أوكد وأفضل (منه) (^١) في وقت آخر كالجهاد الذي يتأكد مرة ويتراخى أخرى، ألا تراه أَمَرَ وَفْد عبد القيس بأمرٍ فصل باشتراطهم ذلك منه، فلم يرتب لهم الأعمال ولا ذكر لهم الجهاد ولا بِرَّ الوالدين، وإنما ذكر لهم أداء الخمس مما يغنمون، وذكر لهم الانتباذ في المزفت فيما نهاهم عنه، وفي المنهيات ما هو آكد منه مرارًا (^٢).\n_________\n(^١) من (ص ١).\n(^٢) حديث وقد عبد القيس سلف برقم (٥٣) كتاب: الإيمان، باب: أداء الخمس، من حديث ابن عباس.","vol":"33","page":531},{"text":"<span data-type='title' id=toc-4371>٤٩ - باب قَوْلِ اللهِ تَعَالَى: ﴿إِنَّ الإِنْسَانَ خُلِقَ هَلُوعًا (١٩)﴾</span>\nأي ضَجُورًا ﴿إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (٢٠) وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (٢١)﴾ [المعارج: ١٩ - ٢١].\n\n٧٥٣٥ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنِ الحَسَنِ، حَدَّثَنَا عَمْرُو بْنُ تَغْلِبَ قَالَ: أَتَى النَّبِيَّ - ﷺ - مَالٌ، فَأَعْطَى قَوْمًا وَمَنَعَ آخَرِينَ، فَبَلَغَهُ أَنَّهُمْ عَتَبُوا، فَقَالَ: «إِنِّي أُعْطِي الرَّجُلَ وَأَدَعُ الرَّجُلَ، وَالَّذِي أَدَعُ أَحَبُّ إِلَيَّ مِنَ الذِي أُعْطِي، أُعْطِي أَقْوَامًا لِمَا فِي قُلُوبِهِمْ مِنَ الجَزَعِ وَالْهَلَعِ، وَأَكِلُ أَقْوَامًا إِلَى مَا جَعَلَ اللهُ فِي قُلُوبِهِمْ مِنَ الغِنَى وَالْخَيْرِ، مِنْهُمْ عَمْرُو بْنُ تَغْلِبَ». فَقَالَ عَمْرٌو: مَا أُحِبُّ أَنَّ لِي بِكَلِمَةِ رَسُولِ اللهِ - ﷺ - حُمْرَ النَّعَمِ. [انظر: ٩٢٣ - فتح ١٣/ ٥١١].\nثم ساق حديث عمرو بن تغلب - ﵁ -: أَتَى النَّبِيَّ - ﷺ - مَالٌ، فَأَعْطَى\nقَوْمًا وَمَنَعَ آخَرِينَ، فَبَلَغَهُ أَنَّهُمْ عَتَبُوا، فَقَالَ: «إِنِّي أُعْطِى الرَّجُلَ وَأَدَعُ الرَّجُلَ، وَالَّذِي أَدَعُ أَحَبُّ إِلَيَّ .. \" الحديث.\nمعنى هذا الباب إثبات خلق الله تعالى الإنسان بأخلاقه التي خلقه عليها من الهلع، والمنع والإعطاء، والصبر على الشدة، واحتسابه ذلك على ربه تعالى، وفسر ﴿هَلُوعًا﴾ بقول من قال: (ضجورًا) (^١)؛ لأن الإنسان إذا مسه الشر ضجر به ولم يصبر محتسبًا، ويلزم من آمن بالقدر خيره وشره وعلم أن الذي أصابه لم يكن ليخطئه وما أخطأه لم يكن ليصيبه، الصبرُ على كل شدة تنزل به.\nألا ترى أن الله تعالى قد استثنى المصلين الذين هم على صلاتهم\n_________\n(^١) رواه ابن جرير ١٢/ ٢٣٤ (٣٤٩٠٣) عن عكرمة.","vol":"33","page":532},{"text":"دائمون، لا يضجرون بتكررها عليهم ولا يملونها؛ لأنهم محتسبون (لها) (^١) ومكتسبون بها التجارة الرابحة في الدنيا والآخرة، وكذلك لا يمنعون حق الله في أموالهم، فعرفك بما خلق الله عليه (أهل الجنة) (^٢) من حسن الأخلاق، وما استثنى به العارفين المحتسبين بالصبر على الصلاة والصدقة، فقد أفهمك أن من ادَّعى لنفسه قدرة وحولًا بالإمساك والشح (والضجر) (^٣) من الإملاق والفقر وقلة الصبر لقدر الله الجاري عليه بما سبق في علمه ليس بعالم ولا عابد على حقيقة ما يلزمه، فمن ادَّعى أن له قدرة على نفع نفسه أو دفع الضرر عنها فقد ادعى أن (فيه) (^٤) صفة الإلهية من القدرة.\nفصل:\nوفي حديث عمرو بن تغلب أن أرزاق العباد ليست من الله تعالى على قدر الاستحقاق بالدرجة والرفعة عنده، ولا عند السلطان (في الدنيا) (^٥)، وإنما هي على وجه المصلحة والسياسة لنفوس العباد الأمَّارة بالسوء.\nألا تري أنه - ﵇ - كان يعطي أقوامًا ليداوي ما بقلبهم من الجزع، وكذلك المنع هو على وجه (المصلحة) (^٦) بتمهيده بما قسم الله تعالى له؛ لمنعه - ﵇ - أهل البصائر واليقين.\n_________\n(^١) في الأصل: بها.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) في الأصل: فيها.\n(^٥) من (ص ١).\n(^٦) في (ص ١): الثقة.","vol":"33","page":533},{"text":"فصل:\nوفيه أيضًا: أن البشر فاضلهم (ومفضولهم) (^١) قد جُبِلُوا على حب العطاء، وبغض المنع، والإسراع إلى إنكار ذلك قبل الفكرة في عاقبته، وهل لفاعل ذلك مخرج؟\nوفيه: أن المنع قد لا يكون مذمومًا ويكون أفضل للممنوع؛ لقوله: \"وأَكِلُ أقوامًا لما جعل الله في قلوبهم من الغنى والخير\" وهذه المنزلة التي شهد له بها الشارع أفضل من العطاء الذي هو عرض الدنيا، ألا تري أن عمرو بن تغلب اغتبط بذلك بعد جزعه، وقال: (ما أحب أن لي بذلك حمر النعم).\nوفيه: استئلاف من يخشى منه، والاعتذار إلى من ظن ظنًّا والأمر بخلافه، وهذا موضع (كان) (^٢) يحتمل التأنيب للظانِّ واللوم له، لكنه - ﵇ - رءوف رحيم كما وصفه به الرب -ﷻ-:\nفصل:\nقول البخاري: (هلوعًا: ضجورًا). قال فيه الجوهري: الهلع: أفحش الجزع (^٣).\nوقال الداودي: إنه والجزع واحد قال: وكان يقال: القناعة غنى لا ينفد. قال: والقناعة بكسر القاف، والذي ذكره أهل اللغة أنها بالفتح.\nوقوله: (أنهم عتبوا) هو بفتح التاء، أي: وجدوا عليه.\n_________\n(^١) في الأصل: (ومفضلوهم).\n(^٢) من (ص ١).\n(^٣) \"الصحاح\" ٣/ ١٣٠٨.","vol":"33","page":534},{"text":"<span data-type='title' id=toc-4372>٥٠ - باب ذِكْرِ النَّبِيِّ - ﷺ - وَرِوَايَتِهِ عَنْ رَبِّهِ -﷿</span>-\n٧٥٣٦ - حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا أَبُو زَيْدٍ سَعِيدُ بْنُ الرَّبِيعِ الهَرَوِيُّ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ - ﵁ - عَنِ النَّبِيِّ - ﷺ - يَرْوِيهِ عَنْ رَبِّهِ قَالَ: «إِذَا تَقَرَّبَ العَبْدُ إِلَيَّ شِبْرًا تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِذَا تَقَرَّبَ مِنِّي ذِرَاعًا تَقَرَّبْتُ مِنْهُ بَاعًا، وَإِذَا أَتَانِي مَشْيًا أَتَيْتُهُ هَرْوَلَةً». [فتح ١٣/ ٥١١].\n\n٧٥٣٧ - حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنِ التَّيْمِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ -رُبَّمَا ذَكَرَ النَّبِيَّ - ﷺ - قَالَ: «إِذَا تَقَرَّبَ الْعَبْدُ مِنِّي شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا وَإِذَا تَقَرَّبَ مِنِّي ذِرَاعًا تَقَرَّبْتُ مِنْهُ بَاعًا\" أَوْ: بُوعًا». [انظر: ٧٤٠٥ - مسلم: ٢٦٧٥ - فتح ١٣/ ٥١٢].\nوَقَالَ مُعْتَمِرٌ: سَمِعْتُ أَبِي، سَمِعْتُ أَنَسًا عَنْ النَّبِيِّ - ﷺ - يَرْوِيهِ عَنْ رَبِّهِ -﷿-.\n\n٧٥٣٨ - حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - يَرْوِيهِ عَنْ رَبِّكُمْ قَالَ: «لِكُلِّ عَمَلٍ كَفَّارَةٌ، وَالصَّوْمُ لِي وَأَنَا أَجْزِي بِهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ المِسْكِ». [انظر: ١٨٩٤ - مسلم: ١١٥١ - فتح ١٣/ ٥١٢].\n\n٧٥٣٩ - حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ.\nوَقَالَ لِي خَلِيفَةُ حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَبِي العَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ - ﵄ -، عَنِ النَّبِيِّ - ﷺ - فِيمَا يَرْوِيهِ عَنْ رَبِّهِ قَالَ: «لَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ إِنَّهُ خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى». وَنَسَبَهُ إِلَى أَبِيهِ. [انظر: ٣٣٩٥ - مسلم: ٢٣٧٧ - فتح ١٣/ ٥١٢].\n\n٧٥٤٠ - حَدَّثَنَا أَحْمَدُ بْنُ أَبِي سُرَيْجٍ، أَخْبَرَنَا شَبَابَةُ، حَدَّثَنَا شُعْبَةُ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، عَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ المُزَنِيِّ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمَ الفَتْحِ عَلَى نَاقَةٍ لَهُ يَقْرَأُ سُورَةَ الفَتْحِ، أَوْ مِنْ سُورَةِ الفَتْحِ قَالَ: -فَرَجَّعَ فِيهَا- قَالَ: ثُمَّ قَرَأَ مُعَاوِيَةُ يَحْكِي","vol":"33","page":535},{"text":"قِرَاءَةَ ابْنِ مُغَفَّلٍ وَقَالَ: «لَوْلَا أَنْ يَجْتَمِعَ النَّاسُ عَلَيْكُمْ لَرَجَّعْتُ كَمَا رَجَّعَ ابْنُ مُغَفَّلٍ. يَحْكِى النَّبِيَّ - ﷺ - فَقُلْتُ لِمُعَاوِيَةَ: كَيْفَ كَانَ تَرْجِيعُهُ؟ قَالَ: \"آآ آ\" ثَلَاثَ مَرَّاتٍ. [انظر: ٤٢٨١ - مسلم: ٧٩٤ - فتح ١٣/ ٥١٢].\nذكر فيه خمسة أحاديث:\nأحدها:\nحديث قَتَادةَ، عَنْ أَنَسٍ - ﵁ -، عَنِ النَّبِيَّ - ﷺ - يَرْوِيهِ عَنْ رَبِّهِ -﷿- قَالَ: \"إِذَا تَقَرَّبَ العَبْدُ إلَيَّ شِبْرًا تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِذَا تَقَرَّبَ إِلَيَّ ذِرَاعًا تَقَرَّبْتُ إليه بَاعًا، وَإِذَا أَتَانِي مَشْيًا أَتَيْتُهُ هَرْوَلَةً\".\nثانيها:\nحديث التَّيْمِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ - ﵁ -، عَن أَبِي هُرَيرَةَ - ﵁ -، قَالَ -رُبَّمَا ذَكَرَ النَّبِيَّ - ﷺ - قَالَ: \"إِذَا تَقَرَّبَ العَبْدُ مِنِّي شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا، وَإِذَا تَقَرَّبَ مِنِّي ذِرَاعًا تَقَرَّبْتُ مِنْهُ بَاعًا\" أَوْ: \"بُوعًا\".\nوَقَالَ مُعْتَمِرٌ: سَمِعْتُ أَنَسًا - ﵁ - عن أبي هريرة - ﵁ - عَنِ النَّبِيِّ - ﷺ - يَرويهِ عَنْ ربِّهِ -﷿-.\nثالثها:\nمحمد بن زياد: سَمِعْتُ أَبَا هُرَيْرَةَ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - يرْوِيهِ عَنْ رَبَكُمْ -﷿- قَالَ: \"لِكُلِّ عَمَلٍ كفَّارَةٌ، وَالصَّوْمُ لِي وَأَنَا أَجْزِي بِهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ المِسْكِ\".\nرابعها:\nحديث (سعيد) (^١) عن قَتَادَةَ.\n_________\n(^١) في الأصل: شعبة.","vol":"33","page":536},{"text":"وَقَالَ لِي خَلِيفَةُ: ثَنَا يَزِيدُ بْنُ زُريعٍ، عَنْ (سَعِيدٍ) (^١)، عَنْ قَتَادَةَ، عَنْ أَبِي العَالِيَةِ، عَنِ ابن عَبَّاسٍ - ﵄ -، عَنِ النَّبِيَّ - ﷺ - فِيمَا يَرْوِيهِ عَنْ رَبِّهِ قَالَ: \"لَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أنا خير مِنْ يُونُسَ بْنِ مَتَّى\". وَنَسَبَهُ إِلَى أَبِيهِ.\nوقد أسلفنا غير مرة أن اسم أبي العالية هذا رفيع بن مهران، أعتقته امرأة من بني رياح سائبة لوجه الله، وطافت به على حلق المسجد، وأنه متفق عليه، وأن مسلمًا انفرد (^٢) بأبي العالية زياد بن فيروز مولى قريش، يروي عن ابن عباس، يقال له: البراء، وكان يبري النبل (^٣).\nخامسها:\nحديث عبد الله بن مغفل المزني - ﵄ - بالغين المعجمة والفاء- قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - يَوْمَ فتح مكة عَلَى نَاقَةٍ لَهُ يَقْرَأُ سُورَةَ الفَتْحِ -أَوْ مِنْ سُورَةِ الفَتْحِ- قَالَ: فَرَجَّعَ فِيهَا قَالَ: ثُمَّ قَرَأَ مُعَاوِيَةُ على قِرَاءَةَ ابن مُغَفَّلٍ وَقَالَ: لَوْلَا أَنْ يَجْتَمِعَ النَّاسُ عَلَيْكُمْ لَرَجَّعْتُ كَمَا رَجَّعَ ابن مُغَفَّلٍ. يَحْكِي النَّبِيَّ - ﷺ -. فَقُلْتُ لِمُعَاوِيَةَ: كَيْفَ كَانَ تَرْجِيعُهُ؟ قَالَ: \"آا آا آا\" (^٤) ثَلَاثَ مَرَاتٍ.\nالشرح:\nمعنى هذا الباب أنه - ﵇ - روى عن ربه -﷿- السنة كما روى عنه القرآن، وهذا مبين في كتاب الله تعالى في قوله: ﴿وَمَا يَنْطِقُ عَنِ الْهَوَى (٣)﴾\n_________\n(^١) في الأصل: شعبة وهو تحريف وقد أثبتنا الصواب من \"الصحيح\"، وسعيد هذا هو ابن أبي عروبة. والله أعلم.\n(^٢) ورد في هامش الأصل: لم ينفرد به، وقد روى له البخاري أيضًا.\n(^٣) انظر ترجمة زياد بن فيروز من \"تهذيب الكمال\" ٣٤/ ١١ - ١٢.\n(^٤) كذا رسمت في الأصل.","vol":"33","page":537},{"text":"﴿إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى (٤)﴾ [النجم: ٣ - ٤]، ومعني حديث ابن مغفل في هذا الباب التنبيه على أن القرآن أيضًا يرويه عن ربه تعالى.\nوفيه من الفقه: إجازة قراءة القرآن بالترجيع والألحان الملذة للقلوب بحسن الصوت المنشود لا المكفوف عن مداه الخارج عن مساق المحادثة، ألا ترى أنه - ﵇ - أراد أن يبالغ في تزيين قراءته لسورة الفتح التي كان وعده الله فيها بفتح مكة فأنجز له؛ ليستميل قلوب المشركين العتاة على الله بفهم ما يتلوه من إنجاز وعد الله له فيهم بإلذاذ أسماعهم بحسن الصوت المرجع فيه بنغم ثلاث في المدة الفارغة من التفصيل، وقول معاوية يدل أن القراءة بالترجيع والألحان تجمع نفوس الناس إلى الإصغاء والفهم ويستميلها ذلك حتى لا تكاد تصبر على استماع الترجيح المشوب بلذة الحكمة المفهومة.\nوقد سلف في فضائل القرآن (^١) في باب: من لم يتغن بالقرآن اختلافُ العلماء في قراءة القرآن بالألحان والتغني به، فراجعه.\nوقوله: (كان ترجيعه آا آا آا) (^٢). كانت قراءته - ﵇ - بالمد والوقوف على الحروف.\nفصل:\nقد سلف قوله: (\"إذا تقرب العبد .. \") إلى آخره أن معناه: إذا تقرب إلى بالطاعة قربت رحمتي منه وكرامتي وعطفي، ومثله: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ [النجم: ٩] في أن المراد به: قرب المنزلة وتوقير الكرامة (^٣).\n_________\n(^١) برقمي (٥٠٢٣، ٥٠٢٤).\n(^٢) كذا رسمها في الأصل.\n(^٣) قال الشيخ ابن عثيمين في \"القواعد المثلى\" ص ٧٤ - ٧٦: هذا الحديث كغيره من النصوص الدالة على قيام الأفعال الاختيارية بالله تعالى، وأنه سبحانه فعال =","vol":"33","page":538},{"text":"والهرولة عبارة عن سرعة المشي و(هي) (^١) عبارة عن سرعة الرحمة إليه ورضا الله عنه وتضعيف الأجر له، كمن مشى إلى صاحبه شبرًا استقبله الآخر ذراعًا ويهرول، والهرولة أصلها ضرب من العَدْوِ بين المشي والعَدْوِ.\nوالباع (بين) (^٢) اليدين قاله الخطابي، والبوع مصدر باع يبوع: إذا مد باعه، وبسط يده لإدنائه من نفسه قال: وقد تحتمل الرواية أن يكون بوعًا -بضم الباء- جمع باع مثل (داد) (^٣) ودود وساق وسوق (^٤).\n_________\n= لما يريد، كما ثبت في الكتاب والسنة مثل قوله تعالى: ﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ﴾ [البقرة: ١٨٦].\nوقوله: ﴿وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢)﴾ [الفجر: ٢٢].\nوقوله - ﷺ -: \"ينزل ربنا إلى السماء الدنيا حين يبقى ثلث الليل الآخر\".\nوقوله - ﷺ -: \"ما تصدق أحد بصدقة من طيب، ولا يقبل الله إلا الطيب إلا أخذها الرحمن بيمينه\". إلى غير ذلك من الآيات والأحاديث الدالة على قيام الأفعال الاختيارية به تعالى.\nفقوله في هذا الحديث: \"تقربت منه\" \"أتيته هرولة\" من هذا الباب، والسلف يجرون هذِه النصوص على ظاهرها، وحقيقة معناها اللائق بالله -﷿- من غير تكييف ولا تمثيل، قال شيخ الإسلام ابن تيمية -﵀-: وأما دنوه نفسه وتقربه من بعض عباده فهذا يثبته من يثبت قيام الأفعال الاختيارية بنفسه .. اهـ ..\nفأي مانع يمنع من القول بأنه يقرب من عبده كيف يشاء مع علوه؟\nوأي مانع يمنع من إتيانه كيف يشاء بدون تكييف ولا تمثيل؟\nوهل هذا إلا من كماله أن يكون فعالًا لما يريد على الوجه الذي به يليق؟ اهـ ..\nثم ذكر نحوًا من قول المصنف ثم قال: وما ذهب إليه هذا القائل له حظ من النظر لكن القول الأول أظهر وأسلم وأليق بمذهب السلف. اهـ.\n(^١) في (ص ١): هنا.\n(^٢) في (ص ١): من.\n(^٣) في الأصل: داود.\n(^٤) \"أعلام الحديث\" ٤/ ٢٣٥٨.","vol":"33","page":539},{"text":"فصل:\nفي حديث ابن عباس - ﵄ -: (يرويه عن ربه). قال الداودي: أكثر الرواية ليس فيها كذلك، وإن كان محفوظًا فهو ممن سوى النبي - ﷺ -؛ لأنه قال: \"أنا سيد ولد آدم\" (^١).\nويحتمل أن يكون ممن سوى النبي - ﷺ - ممن بعده أو من بني آدم جميعًا، وقيل: لم يكن من أولى العزم من الرسل، فقال - ﵇ - هذا على طريق الإشفاق والتأدب.\n_________\n(^١) رواه مسلم (٢٢٧٨) كتاب: الفضائل، باب: تفضيل نبينا على جميع الخلق.","vol":"33","page":540},{"text":"<span data-type='title' id=toc-4373>٥١ - باب مَا يَجُوزُ مِنْ تَفْسِيرِ التَّوْرَاةِ وَغَيْرِهَا مِنْ كُتُبِ اللهِ بِالْعَرَبِيَّةِ وَغَيْرِهَا</span>\nلِقَوْلِ اللهِ تَعَالَى: ﴿فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾ [آل عمران: ٩٣].\n\n٧٥٤١ - وَقَالَ ابْنُ عَبَّاسٍ: أَخْبَرَنِي أَبُو سُفْيَانَ بْنُ حَرْبٍ أَنَّ هِرَقْلَ دَعَا تَرْجُمَانَهُ، ثُمَّ دَعَا بِكِتَابِ النَّبِيِّ - ﷺ - فَقَرَأَهُ: «بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ، وَ: ﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾» [آل عمران: ٦٤] الآيَةَ. [انظر: ٧ - مسلم: ١٧٧٣ - فتح ١٣/ ٥١٦].\n\n٧٥٤٢ - حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا عَلِيُّ بْنُ المُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ أَهْلُ الكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعِبْرَانِيَّةِ، وَيُفَسِّرُونَهَا بِالْعَرَبِيَّةِ لأَهْلِ الإِسْلَامِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ، وَلَا تُكَذِّبُوهُمْ وَ: ﴿قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ﴾ الآيَةَ. [آل عمران: ٨٤] \". [انظر: ٤٤٨٥ - فتح ١٣/ ٥١٦].\n\n٧٥٤٣ - حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: أُتِيَ النَّبِيُّ - ﷺ - بِرَجُلٍ وَامْرَأَةٍ مِنَ اليَهُودِ قَدْ زَنَيَا، فَقَالَ لِلْيَهُودِ: «مَا تَصْنَعُونَ بِهِمَا؟». قَالُوا: نُسَخِّمُ وُجُوهَهُمَا وَنُخْزِيهِمَا. قَالَ: «﴿فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾». [آل عمران: ٩٣] فَجَاءُوا فَقَالُوا لِرَجُلٍ مِمَّنْ يَرْضَوْنَ: يَا أَعْوَرُ اقْرَأْ. فَقَرَأَ حَتَّى انْتَهَى عَلَى مَوْضِعٍ مِنْهَا فَوَضَعَ يَدَهُ عَلَيْهِ، قَالَ: «ارْفَعْ يَدَكَ». فَرَفَعَ يَدَهُ، فَإِذَا فِيهِ آيَةُ الرَّجْمِ تَلُوحُ، فَقَالَ: يَا مُحَمَّدُ إِنَّ عَلَيْهِمَا الرَّجْمَ. وَلَكِنَّا نُكَاتِمُهُ بَيْنَنَا. فَأَمَرَ بِهِمَا فَرُجِمَا، فَرَأَيْتُهُ يُجَانِئُ عَلَيْهَا الحِجَارَةَ. [انظر: ١٣٢٩ - مسلم: ١٦٩٩ - فتح ١٣/ ٥١٦].\nوقال ابن عَبَّاسٍ: أَخْبَرَنِي أَبُو سُفْيَانَ بْنُ حَرْب أَنَّ هِرَقْلَ دَعَا","vol":"33","page":541},{"text":"تَرْجُمَانَهُ، ثُمَّ دَعَا بِكِتَابِ النَّبِيَّ - ﷺ - فَقَرَأَهُ: \"بِسْمِ اللهِ الرَحْمَنِ الرَحِيمِ. مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَي هِرَقْلَ، وَ﴿يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ \"\nوهذا قد سلف مسندًا أول الكتاب (^١).\nثم ساق حديث أبي هريرة - ﵁ -: كَانَ أَهْلُ الكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعِبْرَانِيَّةِ، وَيُفَسِّرُونَهَا بِالْعَرَبِيَّةِ لأَهْلِ الإِسْلَامِ، فَقَالَ رَسُولُ اللهِ - ﷺ -: \"لَا تُصَدِّقُوا أَهْلَ الكِتَابِ، وَلَا تُكَذِّبُوهُمْ وَ: ﴿قوُلوْ آمَنَّا بِاللهِ وَمَا أُنْزِلَ﴾ الآية [آل عمران: ٨٤] \".\nوحديث ابن عمر - ﵄ -: أنه - ﷺ - أتِيَ بِرَجُلٍ وَامْرَأَةٍ مِنَ اليَهُودِ قَدْ زَنَيَا .. الحديث بإحضار التوراة، ووضع الأعور يده على آية الرجم، ولا شك أن تفسير كتب الله بالعربية جائز، وقد كان وهب بن منبه وغيره يترجمون كتب الله، إلا أنه لا يقطع على صحتها؛ لقوله - ﵇ -: \"لا تصدقوا أهل الكتاب\" فيما يفسرونه من التوراة بالعربية؛ لثبوت كتمانهم لبعض الكتاب وتحريفهم.\nواحتج أبو حنيفة بحديث هرقل، وأنه دعا ترجمانه وترجم له كتابَ رسول الله - ﷺ - بلسانه حتى فهمه، فأجاز قراءة القرآن بالفارسية، وقال: إن الصلاة تصح بذلك، وخالفه سائر الفقهاء وقالوا: لا تصح الصلاة بها.\nوقال أبو يوسف ومحمد: إن كان يحسن العربية فلا تجزئه الصلاة، وإن كان لا يحسن أجزأه (^٢).\n_________\n(^١) سلف برقم (٧) كتاب: بدء الخلق، باب: كيف كان بدء الوحي.\n(^٢) انظر: \"مختصر اختلاف العلماء\" ١/ ٢٦٠، و\"المبسوط\" ١/ ٣٧.","vol":"33","page":542},{"text":"من حجة أبي حنيفة أن المقروء يسمى قرآنًا وإن كان بلغة أخرى إذا بين المعنى ولم يغادر منه شيئًا، وإن أتى بما لا ينبئ عنه اللفظ نحو الشكر مكان الحمد لم يجز، واستدلوا بأن الله تعالى حكى قول الأنبياء (بلسانهم) (^١) بلسان عربي في القرآن كقول نوح: ﴿يَا بُنَيَّ ارْكَبْ مَعَنَا﴾ [هود: ٤٢]، وأن نوحًا قال هذا بلسانه، قالوا: وكذلك يجوز أن يحكي القرآن بلسانه، وقال تعالى: ﴿وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ﴾ [الأنعام: ١٩] فأنذر به سائر الناس، والإنذار إنما يكون بما يفهمونه من لسانهم، فقراءة أهل كل لغة بلسانهم حتى يقع لهم الإنذار به، وإذا فسر لهم بلسانهم فقد وقع الإنذار به، وإذا فسر لهم بلسانهم فقد بلغهم، وسمي ذلك قرانًا، وكذلك الإيمان يصح أن يقع بالعربية وبالفارسية.\nوحجة (العلماء) (^٢) غيرِه، قوله تعالى: ﴿إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا﴾ [يوسف: ٢]، فأخبر تعالى أنه أنزله عربيًّا، فبطل أن يكون القرآن الأعجمي منزلًا، ويقال لهم: أخبرونا إذا قرأ (القارئ) (^٣) بالفارسية هل تسمى فاتحة الكتاب أو تفسيرها؟ فإن قالوا: الثاني. قلنا لهم: قد قال - ﵇ -: \"لا صلاة إلا بفاتحة الكتاب\" (^٤) ولم يقل: إلا بتفسيرها.\nألا ترى أنه لو قرأ تفسيرها بالعربية في الصلاة لم يجز؛ فتفسيرها بالفارسية أولى بأن لا يجوز، وقولهم: إن الله حكى قول الأنبياء\n_________\n(^١) من (ص ١).\n(^٢) في (ص ١): الفقهاء.\n(^٣) في (ص ١): الفارسي.\n(^٤) رواه البخاري (٧٥٦) كتاب: الأذان، باب: وجوب القراءة للإمام والمأموم، من حديث عبادة بن الصامت.","vol":"33","page":543},{"text":"الذي بلسانهم بلسان عربي في القرآن، كقول نوح السالف، وأن نوحًا قال هذا بلسانه فكذلك (يجوز) (^١) أن يحكي القرآن بلسانهم.\nفالجواب: أنَّا نقول ما نطقوا إلا بما حكى الله عنهم كما في القرآن، ولو قلنا ما ذكروه لم يلزمنا نحن أن نحكي القرآن بلغة أخرى؛ (لأنه) (^٢) يجوز أن يحكي الله قولهم بلسان العرب، ثم يتعبدنا نحن بتلاوته على ما أنزله، فلا يجوز أن نتعداه، ويحتجون به أنه في الصحف الأولى، ومن قوله: ﴿وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ﴾ [الأنعام: ١٩] فأنذر به على لسان كل أمة، فالجواب: أن العرب إذا حصل عندها أن ذلك معجز وهم أهل الفصاحة، كان العجم أتباعًا لهم كما كانت العامة أتباعًا للسحرة في زمن موسى، وأتباعًا للأطباء في زمن عيسى - ﵇ -، فقد تمكن العجم أن ينقلوه بلسان العرب.\nوأما قولهم: إن الإيمان يصح أن يقال بالفارسية.\nفالجواب: إن الإيمان يقع بالاعتقاد دون اللفظ؛ فلهذا جاز اللفظ بالشهادتين بكل لغة؛ لأن المقصود منه يحصل؛ إذ أصله التصديق بالشريعة، وإذا قرئ بالفارسية سقط المعجز الذي هو النظم والتأليف، (فإن قيل) (^٣): إنهم (يجيزونه) (^٤) بالفارسية إذا لم يقدر على العربية فينبغي ألا يفترق الحكم، قيل: إنما أُجيز للضرورة، وليس كل ما جاز في حال الضرورة يجوز مع القدرة، ولو كان كذلك لجاز التيمم مع وجود الماء، ولجاز ترك الصلاة مع القدرة؛ لأنه يسقط مع العذر، مع أننا لا نقول بجوازه والحالة هذِه.\n_________\n(^١) من (ص ١).\n(^٢) في الأصل: (لأنه لا)، والمثبت من (ص ١)، وانظر \"شرح ابن بطال\" ١٠/ ٥٤٠.\n(^٣) مكررة في الأصل.\n(^٤) في (ص ١): يجوزونه.","vol":"33","page":544},{"text":"فصل:\nقيل: أما ما فسره من التوراة فكان موافقًا للقرآن صدق؛ لتصديق القرآن إياه، وكذلك هرقل فيما يحكيه كان ذلك موجودًا في النبي - ﷺ -، وما لم يصدق القرآن ولم يكذبه حمل على قول النبي - ﷺ -: \"لا تصدقوهم ولا تكذبوهم، وقولوا: آمنا بالله\".\nفصل:\nقوله في الزانيَيْنِ: (نسخم وجوههما): هو بالخاء المعجمة أي: نسودهما، وإنما أتوا إليه؛ (لأنهم) (^١) قالوا: هذا نبي أرسل بالتسهيل فامضوا إليه، فإن حكم فيها بغير الرجم احتججتم بذلك عند الله، وقلتم: هو حكم نبي من أنبيائك. فلما أتوا بهما دعا بالتوراة. ومنه قوله تعالى: ﴿وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ﴾ [المائدة: ٤٣] فحكم بما فيها؛ لقوله: ﴿يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا﴾ [المائدة: ٤٤].\nفصل:\nوقوله: (فأمر بهما فرجما). فيه حجة على مالك في عدم رجمهما، وقال في \"المدونة\": لم يكن لهم يومئذٍ ذمة (^٢). وفي غيرها: وأما اليوم فيردون إلى أساقفتهم ولا يرجمان؛ لأن نكاحهم ليس بإحصان، وخالف الشافعي فقال: نكاحهم يحصن ويحل.\nفصل:\nوقوله: يجنأ أي: بالجيم، أي: يكب.\n_________\n(^١) من (ص ١).\n(^٢) \"المدونة\" ٣/ ٣٨٦.","vol":"33","page":545},{"text":"يقال: جنأ الرجل على الشيء، وجانأ عليه، وتجانأ عليه إذا أكب (^١)، وروي بالمهملة، أي: يعني عليها ظهره، أي: يعطفه. يقال: حنوت العود: عطفته، وحنيت لغة.\nوقد سلف أوضح من ذلك بزيادات.\n_________\n(^١) انظر: \"القاموس المحيط\" ١/ ٤٦ [جنأ]، و\"لسان العرب\" ١/ ٦٩ [جنأ].","vol":"33","page":546},{"text":"<span data-type='title' id=toc-4374>٥٢ - باب قَوْلِ النَّبِيِّ - ﷺ -: «الْمَاهِرُ بِالْقُرْآنِ مَعَ الكِرَامِ البَرَرَةِ» وَزَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُم</span>\"\n٧٥٤٤ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ حَمْزَةَ، حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، عَنْ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَ النَّبِيَّ - ﷺ - يَقُولُ: «مَا أَذِنَ اللهُ لِشَيْءٍ مَا أَذِنَ لِنَبِيٍّ حَسَنِ الصَّوْتِ بِالْقُرْآنِ يَجْهَرُ بِهِ». [انظر: ٥٠٢٣ - مسلم: ٧٩٢ - فتح ١٣/ ٥١٨].\n\n٧٥٤٥ - حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، وَسَعِيدُ بْنُ المُسَيَّبِ، وَعَلْقَمَةُ بْنُ وَقَّاصٍ، وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، عَنْ حَدِيثِ عَائِشَةَ حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا،- وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الحَدِيثِ، قَالَتْ: فَاضْطَجَعْتُ عَلَى فِرَاشِي، وَأَنَا حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَأَنَّ اللهَ يُبَرِّئُنِي، وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنَّ اللهَ يُنْزِلُ فِي شَأْنِي وَحْيًا يُتْلَى، وَلَشَأْنِى فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى، وَأَنْزَلَ اللهُ -﷿-: ﴿إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ﴾ [النور: ١١] العَشْرَ الآيَاتِ كُلَّهَا. [انظر: ٢٥٩٣ - مسلم: ٢٧٧٠ - فتح ١٣/ ٥١٨].\n\n٧٥٤٦ - حَدَّثَنَا أَبُو نُعَيْمٍ حَدَّثَنَا مِسْعَرٌ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، أُرَاهُ عَنِ البَرَاءِ قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي العِشَاءِ: ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾ [التين: ١] فَمَا سَمِعْتُ أَحَدًا أَحْسَنَ صَوْتًا أَوْ قِرَاءَةً مِنْهُ. [انظر: ٧٦٧ - مسلم: ٤٦٤ - فتح ١٣/ ٥١٨].\n\n٧٥٤٧ - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ - ﵄ - قَالَ: كَانَ النَّبِيُّ - ﷺ - مُتَوَارِيًا بِمَكَّةَ، وَكَانَ يَرْفَعُ صَوْتَهُ، فَإِذَا سَمِعَ الْمُشْرِكُونَ سَبُّوا الْقُرْآنَ وَمَنْ جَاءَ بِهِ، فَقَالَ اللهُ -﷿- لِنَبِيِّهِ - ﷺ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ [الإسراء: ١١٠]. [انظر: ٤٧٢٢ - مسلم: ٤٤٦ - فتح ١٣/ ٥١٨].","vol":"33","page":547},{"text":"٧٥٤٨ - حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ أَنَّهُ أَخْبَرَهُ، أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ - ﵁ -، قَالَ لَهُ: «إِنِّي أَرَاكَ تُحِبُّ الغَنَمَ وَالْبَادِيَةَ، فَإِذَا كُنْتَ فِي غَنَمِكَ أَوْ بَادِيَتِكَ فَأَذَّنْتَ لِلصَّلَاةِ فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ، فَإِنَّهُ لَا يَسْمَعُ مَدَى صَوْتِ المُؤَذِّنِ جِنٌّ وَلَا إِنْسٌ وَلَا شَيْءٌ، إِلاَّ شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ».\nقَالَ أَبُو سَعِيدٍ: سَمِعْتُهُ مِنْ رَسُولِ اللهِ - ﷺ -. [انظر: ٦٠٩ - مسلم: ٦٠٩ - فتح ١٣/ ٥١٨].\n\n٧٥٤٩ - حَدَّثَنَا قَبِيصَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ الْقُرْآنَ وَرَأْسُهُ فِي حَجْرِي وَأَنَا حَائِضٌ. [انظر: ٢٩٧ - مسلم: ٣٠١ -\nفتح ١٣/ ٥١٨].\nثم ساق ستة أحاديث:\nأحدها:\nحديث أبي هريرة - ﵁ -: \"مَا أَذنَ اللهُ لِشَيْءٍ مَا أَذِنَ لِنَبِيٍّ حَسَنِ الصَّوتِ بِالقُرآنِ يَجْهَرُ بِهِ\".\nثانيها:\nحديث عائشة - ﵂ - في قطعة من الإفك: وَلَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتكلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى، وَأَنْزَلَ اللهُ تعالى: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ﴾ [النور: ١١].\nثالثها:\nحديث البراء: سَمِعْتُ النَّبِيَّ - ﷺ - يَقْرَأُ فِي العِشَاءِ: بالتِّينِ وَالزَّيْتُونِ، فَمَا سَمِعْتُ أَحَدًا أَحْسَنَ صوْتًا أَوْ قِرَاءَةً مِنْهُ.\nرابعها:\nحديث ابن عباس - ﵄ -: كَانَ رسول الله - ﷺ - مُتَوَارِيًا","vol":"33","page":548},{"text":"بِمَكَّةَ، وَكَانَ يَرْفَعُ صوْتَهُ، فَإِفَا سَمِعَه المُشْرِكُونَ سَبُّوا القُرْآنَ وَمَنْ جَاءَ بِهِ. الحديث سلف قريبًا.\nخامسها:\nحديث أبي سعيد الخدري - ﵁ -: \"إِنِّي أَرَاكَ تُحِبُّ الغَنَمَ وَالْبَاديَةَ .. \". الحديث سلف في الأذان\nسادسها:\nحديث عائشة - ﵂ -: كَانَ النَّبِيُّ - ﷺ - يَقْرَأُ القُرْانَ وَرَأْسُهُ فِي حَجْرِي وَأَنَا حَائضٌ.\n(الشرح) (^١):\nترجمة البخاري أخرج القطعة منه مسلم (^٢) من حديث قتادة عن زرارة بن أوفى، عن سعد بن هشام، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"الذي يقرأ القرآن وهو ماهر به مع السفرة الكرام البررة\" (^٣).\nثم قال: حسن صحيح (^٤).\nوقوله: (\"زينوا القرآن بأصواتكم\") أخرجه أبو داود عن عثمان بن أبي شيبة، عن جرير، عن الأعمش، عن طلحة، عن عبد الرحمن بن\n_________\n(^١) في الأصل: فصل. والمثبت من (ص ١).\n(^٢) ورد في هامش الأصل: لعله سقط الترمذي من هنا أو بعده ولا بد منه لقوله: وقال: حسن صحيح.\n(^٣) ورد في هامش الأصل: حاشية: حديث الماهر بالقرآن أخرجه الجماعة.\n(^٤) سبق برقم (٤٩٣٧)، ورواه مسلم (٧٩٨) كتاب: الصلاة، باب: فضل الماهر في القرآن. وقول (حسن صحيح) هو قول الترمذي (٢٩٠٤).","vol":"33","page":549},{"text":"عوسجة، عن البراء بن عازب مرفوعًا (^١)، فذكره وأخرجه أيضًا معه (النسائي وابن ماجه (^٢» (^٣) كما أسلفناه في موضعه، وروي مقلوبًا كما ستعلمه في الباب واضحًا مع البحث عنه.\nفصل:\nقوله: \"ما أذن الله لشيء\" استمع.\nويقال: اشتقاقه من الأذن؛ لأن السماع يقع بها لذوي الآذان، قال الشاعر:\nصمُ إذا سمعوا خيرًا ذكرت به … وإن ذكرت بسوء عندهم أذنوا\nفصل:\nوقوله: (\"زينوا القرآن بأصواتكم\") أي: بالمد والترتيل ليس التطرب الفاحش الذي يخرج إلى حد الغناء.\nفصل:\nقال الداودي: وفي حديث عائشة - ﵂ - أن الله تكلم ببراءة عائشة - ﵂ - حتى أنزل ما أنزل، لا كما قال بعض الناس: إن الله لم يتكلم بكلامه، وهذا عظيم منه؛ لأنه يلزمه أن يكون تكلم بكلام حادث فتحل فيه الحوادث -تعالى الله عن ذلك علوًّا كبيرًا- وإنما أراد بقوله: \"أنزل الله\" أي: أنزل الله إلينا المحدث، وهو عبارة عن القديم\n_________\n(^١) أبو داود (١٤٦٨) كتاب: الوتر، باب: استحباب الترتيل في القرآن. وصححه الألباني في تعليقه على \"المشكاة\" (٢١٩٩).\n(^٢) النسائي في \"الكبرى\" ٥/ ٢١ (٨٠٤٧) وابن ماجه (٣٧٧٩).\n(^٣) ملحقة من هامش الأصل حيث قال في الحاشية: سقط -ولابد منه- النسائي وابن ماجه.","vol":"33","page":550},{"text":"ليس أن الكلام القديم نزل الآن (^١).\nفصل:\nوكان - ﵇ - حسن الصوت. ويقال: إنه والخط أول نعم الله على العباد وكلما زاد في العبد من طول أو غيره لم يخرج (عن) (^٢) جملة الناس، وقال الحسن: الزيادة في الجنة من نعم الله وقرأ (وزاده بسطه في العلم والجسم) [البقرة: ٢٤٧] قال - ﵇ -: \"سهل الله لداود القرآن وكان يأمر بدابته لتسرج فلا يفرغ من ذلك حتى يقرأ القرآن\" (^٣) يعني: الزبور، وسمع قراءة أبي موسى الأشعري - ﵁ - وكان حسن الصوت، فقال: \"قد أوتي صاحبكم مزمارًا من مزامير آل داود\" (^٤).\nفصل:\nقال المهلب: المهارة بالقران: جودة التلاوة له بجودة الحفظ فلا يتلعثم في قراءته ولا يغير لسانه فيشكل في حرف أو قصة مختلفة النص، وتكون قراءته سمحة بتيسير الله تعالى له كما يسره على الملائكة الكرام البررة، فهو معها في مثل حالها من الحفظ وتسهيل التلاوة، وفي درجة الأجر إن شاء الله تعالى، فيكون بالمهارة عند الله كريمًا برًّا.\n_________\n(^١) سبق أن قررنا أن كلام الله من صفاته، وأنه صفة ذاتية باعتبار جنسه، فعلية باعتبار آحاده، وأنه سبحانه يتكلم بما شاء، متى شاء، أينما شاء، لمن شاء.\n(^٢) في (ص ١): به على.\n(^٣) سبق برقم (٣٤١٧) كتاب: أحاديث الأنبياء، باب: قوله تعالى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾ من حديث أبي هريرة.\n(^٤) رواه النسائي ٢/ ١٨٠، وابن ماجه (١٣٤١)، وأحمد ٢/ ٣٥٤ كلهم من حديث أبي هريرة مرفوعًا، وقد سبق برقم (٥٠٤٨) من حديث أبي موسى.","vol":"33","page":551},{"text":"فصل:\nيحتمل -كما قال القاضي- أن يكون معنى كونه مع الملائكة أن له في الآخرة منازل يكون فيها رفيقًا للملائكة السفرة؛ لاتصافه بصفتهم من حمل كتاب الله، قال: ويحتمل أن يكون المراد به عامل عملهم وسالك مسلكهم (^١).\nوقد أسلفنا ذلك أيضًا في تفسير سورة عبس.\nفصل:\nوكأن البخاري -﵀- أشار بهذِه الترجمة وما ضمنها من الأحاديث في حسن الصوت، إلى أن الماهر بالقران هو الحافظ له مع حسن الصوت (به) (^٢) ألا تراه أدخل بإثر (ذلك) (^٣) الماهر قوله - ﵇ -: \"زينوا القرآن بأصواتكم\" فأحال على الأصوات التي تتزين بها التلاوة في الأسماع لا الأصوات التي تمجها الأسماع؛ لإنكارها وجفائها على حاسة السمع وتألمها بفزع الصوت المنكر، وقد قال تعالى: ﴿إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ﴾ [لقمان: ١٩]؛ لجهارته -والله أعلم- وشدة قرعه للسمع، وفي إتباعه أيضًا بهذا المعنى قوله: \"ما أذن الله لشيء\" ما يقوي قولنا ويشهد له.\nوقد تقدم معناه في كتاب: فضائل القرآن ونزيده هنا وضوحًا، فنقول: إن الجهر المراد بقوله: \"يجهر به\". هو إخراج القرآن في التلاوة عن مساق المحادثة بالأخبار بإلذاذ أسماعهم بحسن الصوت\n_________\n(^١) \"إكمال المعلم\" ٣/ ١٦٦.\n(^٢) من (ص ١).\n(^٣) هكذا في الأصل، وفي \"شرح ابن بطال\" ١٠/ ٥٤٢: ذكر.","vol":"33","page":552},{"text":"وترجيعه لا الجهر المنهي عنه الجافي على السامع، كما قال تعالى لنبيه: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ الآية [الإسراء: ١١٠]، كما قال تعالى في نبيه: ﴿وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ﴾ [الحجرات: ٢].\nوقوله: ﴿أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ﴾ [الحجرات: ٢] دليل على أن رفع الصوت على المكالم بأكثر من صوته من الأذي، والأذى (حظه) (^١)، ويدل على أن المقاومة لمقدار أصوات المتكلمين معافاة من الخطأ إلا في رسول الله - ﷺ - وحده، فمنع الله تعالى من مقاومته في الآية توقيرًا له وإعظامًا.\nوقد أسلفنا حديث عائشة - ﵂ - في طبق ترجمة القرآن.\nوتأويل قوله: \"أجران\" فيه (^٢)، والله أعلم، يفسره حديث ابن مسعود - ﵁ -: \"من قرأ القرآن فله بكل حرف عشر حسنات\" (^٣)، فيضاعَفُ الأجر لمن يشتد عليه حفظ القرآن، فيُعطى لكل حرف عشرين حسنة.\nوأجر الماهر أضعاف هذا إلى ما لا يعلم مقداره؛ لأنه مساو للسفرة الكرام البررة؛ لأنهم ملائكة. وفي هذا تفضيل الملائكة علي بني آدم، وقد سلف ما فيه، وكذلك لم يسند البخاري قوله - ﵇ -: \"زينوا القرآن بأصواتكم\" وقد أسندناه، وهو تفسير قوله: \"ليس منا من لم يتغن بالقران\" (^٤)؛ لأن تزيينه بالصوت لا يكون إلا بصوت يطرب سامعيه\n_________\n(^١) هكذا في الأصل، وفي \"شرح ابن بطال\" ١٠/ ٥٤٣: (خطيئة).\n(^٢) كذا بالأصل، والمعني يستقيم بدونها.\n(^٣) رواه الترمذي (٢٩١٠) بلفظ: \"من قرأ حرفًا من كتاب الله فله به حسنة، والحسنة بعشر أمثالها .. \" وقال: هذا حديث حسن صحيح غريب من هذا الوجه.\n(^٤) سبق برقم (٧٥٢٧) كتاب: التوحيد، باب قول الله تعالى: ﴿وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ﴾.","vol":"33","page":553},{"text":"ويلتذون بسماعه، وهو (التغني) (^١) الذي أشار إليه الشارع [و] (^٢) هو الجهر الذي قيل في الحديث، يجهر به بتحسين الصوت الملين للقلوب من القسوة إلى الخشوع، وهذا التزيين الذي أمر به - ﵇ -.\nوإلى هذا أشار أبو عبيد بمجمل الأحاديث التي جاءت في حسن الصوت بالقرآن، إنما هو من طريق التحزين والتخويف والتشويق، وقال: إنما نهى أيوبُ شعبةَ أن يحدث بحديث: \"زينوا القرآن بأصواتكم\"، لئلا (يتأول) (^٣) الناس فيه الرخصة من رسول الله - ﷺ - في هذِه الألحان المبتدعة (^٤).\nوفسر الخطابي الحديث على القلب، فقال: معناه: زينوا أصواتكم بالقرآن، على مذهبهم في قلب الكلام، وهو كثير، يقال: عرضت الناقة على الحوض، أي: عرضت الحوض على الناقة.\nوإنما تأولنا الحديث على هذا المعنى؛ لأنه لا يجوز على القرآن وهو كلام الخالق أن يزينه صوت مخلوق، وقال شعبة: نهاني أيوب أن أحدث بهذا الحديث (^٥).\nوكذا رواه سهيل بن أبي صالح، عن أبيه، عن أبي هريرة - ﵁ -، عن النبي - ﷺ - قال: \"زينوا أصواتكم بالقرآن\".\nوالمعنى: اشتغلوا بالقرآن، والهجوا بقراءته، واتخذوه شعارًا، ولم يرد تطريب الصوت والتزين له؛ إذ ليس ذلك في وسع كل أحد، لعل من\n_________\n(^١) في الأصل: المعنى.\n(^٢) زيادة يقتضيها السياق، من \"شرح ابن بطال\".\n(^٣) في (ص ١): يتناول.\n(^٤) \"غريب الحديث\" ١/ ٢٨٢ - ٢٨٣ بتصرف.\n(^٥) في حاشية الأصل: تقدم هذا قريبا.","vol":"33","page":554},{"text":"الناس من يريد التزيين له فيفضي به ذلك إلى التهجين (^١).\nوهذا معنى قوله - ﵇ -: \"ليس منا من لم يتغن بالقرآن\". إنما هو أن يلهج بتلاوته كما يلهج الناس بالغناء والطرب عليه، وكذلك فسره أبو سعيد بن الأعرابي سأله عنه إبراهيم بن فراس، فقال: كانت العرب تتغنى بالركباني -وهو النشيد بالتمطيط والمد- إذا ركبت الإبل وإذا جلست في الأفنية وعلى أكثر أحوالها، فلما نزل القرآن أحب - ﵇ - أن يكون القرآن هجيرهم مكان التغني بالركباني (^٢).\nقال ابن بطال: والقول الأول الذي عليه الفقهاء، وعليه تدل الآثار، وما اعتل به الخطابي أن كلام الله لا يجوز أن يزينه صوت مخلوق، فقد نقضه بقوله: وليس التزيين في وسع. إلى آخره، فقد نفى عنه التزيين وأثبت له التهجين.\nوهذا خلف من القول، ولو كان من باب المقلوب كما زعمه هذا القائل لدخل في الخطاب من كان قبيح الصوت وحسنه، ولم يكن للصوت الحسن فضل على غيره، ولا عرف للحديث معنى، ولما ثبت أنه - ﵇ - قال لأبي موسى الأشعري حين سمع قراءته وحسن صوته: \"لقد أوتي مزمارًا من مزامير آل داود\" (^٣).\nوثبت أن عقبة بن عامر - ﵁ - كان حسن الصوت بالقرآن، فقال له عمر بن الخطاب - ﵁ -: اقرأ سورة كذا، فقرأها عليه، فبكى عمر - ﵁ - وقال: ما (كنت) (^٤) أظن أنها نزلت.\n_________\n(^١) في حاشية الأصل: التهجين: التقبيح.\n(^٢) \"معالم السنن\" ١/ ٢٥٢ - ٢٥٣ بتصرف.\n(^٣) سبق تخريجه.\n(^٤) من (ص ١).","vol":"33","page":555},{"text":"فدل ذلك أن التزيين للقرآن إنما هو تحسين الصوت به؛ ليعظم موقعه في القلوب وتستميل مواعظه (من النفوس) (^١)، ولا ينكر أن القرآن يزين صوت من أدمن قراءته، وآثره على حديث الناس، غير أن جلالة موقعه من القلوب والْتذاذ السامعين به لا يكون إلا مع تحسين الصوت به (^٢).\nواعترض ابن التين فقال: ظن الشارح -يعني ابن بطال- أن غرض البخاري إثبات حكايته قراءة القرآن بتحسين الصوت، وليس كذلك، وإنما غرضه الإشارة إلى ما تقدم من وصف التلاوة بالحسن والتحسين، والرفع والخفض، ومقارنة الحالات البشرية؛ لقولها: (قرأ القرآن في حجري وأنا حائض). فهذا كله يحقق أن القراءة فعل القارئ، ومتصفة بما تصف به الأفعال، ومتعلقة بالظروف المكانية والزمانية.\nفصل:\nوقوله في حديث أبي سعيد - ﵁ -: \"ارفع صوتك بالنداء\": فيه دليل أن رفع الصوت وتحسينه بذكر الله في القرآن وغيره من أفعال البر؛ لأن في ذلك تعظيم أمر الله والإعلان بشريعته، وذلك يزيد في التخشع وترقيق النفوس.\nفصل:\nوأما حديث عائشة - ﵂ - ففيه معنى ما ترجم به من المهارة بالقرآن؛ لأنه - ﵇ - كان قد يسر الله (عليه) (^٣) قراءته حتى كان يقرؤه على كل أحواله لا يحتاج أن يتهيأ له بقعود ولا بإحضار حفظ، لاستحكامه فيه\n_________\n(^١) كذا بالأصل، وفي \"شرح ابن بطال\": النفوس.\n(^٢) \"شرح ابن بطال\"١٠/ ٥٤٢ - ٥٤٦.\n(^٣) في الأصل: (على)، والمثبت هو المناسب للسياق.","vol":"33","page":556},{"text":"فلا يخاف عليه توقفا؛ فلذلك كان يقرؤه راقدًا وماشيًا وقاعدًا ونائمًا، ولا يتأهب لقوة حفظه ومهارته - ﵇ -.\nوفيه: أن المؤمن لا ينجس كما قال - ﵇ - (^١)، وأن وصف المؤمن بالنجاسة إنما هو إخبار عن حال مباشرة الصلاة ونقض غسله ووضوئه، ألا تري سماع عائشة - ﵂ - قراءته وهي حائض، والسماع عمل من أعمال المؤمنين مدخور لهم به الحسنات ورفع الدرجات.\n_________\n(^١) سلف برقم (٢٨٣) كتاب الغسل، باب: عرق الجنب وأن المسلم لا ينجس. من حديث أبي هريرة.","vol":"33","page":557},{"text":"<span data-type='title' id=toc-4375>٥٣ - باب قَوْلِ اللهِ تَعَالَى: ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾ [المزمل: ٢٠]\n٧٥٥٠ </span>- حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُرْوَةُ، أَنَّ المِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ عَبْدٍ القَارِيَّ حَدَّثَاهُ أَنَّهُمَا سَمِعَا عُمَرَ بْنَ الخَطَّابِ يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ فِي حَيَاةِ رَسُولِ اللهِ - ﷺ -، فَاسْتَمَعْتُ لِقِرَاءَتِهِ، فَإِذَا هُوَ يَقْرَأُ عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يُقْرِئْنِيهَا رَسُولُ اللهِ - ﷺ -، فَكِدْتُ أُسَاوِرُهُ فِي الصَّلَاةِ، فَتَصَبَّرْتُ حَتَّى سَلَّمَ، فَلَبَبْتُهُ بِرِدَائِهِ، فَقُلْتُ: مَنْ أَقْرَأَكَ هَذِهِ السُّورَةَ التِي سَمِعْتُكَ تَقْرَأُ؟ قَالَ: أَقْرَأَنِيهَا رَسُولُ اللهِ - ﷺ -. فَقُلْتُ: كَذَبْتَ، أَقْرَأَنِيهَا عَلَى غَيْرِ مَا قَرَأْتَ. فَانْطَلَقْتُ بِهِ أَقُودُهُ إِلَى رَسُولِ اللهِ - ﷺ -، فَقُلْتُ: إِنِّي سَمِعْتُ هَذَا يَقْرَأُ سُورَةَ الْفُرْقَانِ عَلَى حُرُوفٍ لَمْ تُقْرِئْنِيهَا. فَقَالَ: «أَرْسِلْهُ، اقْرَأْ يَا هِشَامُ». فَقَرَأَ الْقِرَاءَةَ الَّتِي سَمِعْتُهُ، فَقَالَ رَسُولُ اللهِ - ﷺ -: «كَذَلِكَ أُنْزِلَتْ».، ثُمَّ قَالَ رَسُولُ اللهِ - ﷺ -: «اقْرَأْ يَا عُمَرُ». فَقَرَأْتُ الَّتِي أَقْرَأَنِي، فَقَالَ: «كَذَلِكَ أُنْزِلَتْ، إِنَّ هَذَا القُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ». [انظر: ٢٤١٩ - مسلم: ٨١٨ - فتح ١٣/ ٥٢٠].\nذكر فيه حديث عمر - ﵁ -: سَمِعْتُ هِشَامَ بْنَ حَكِيبم يَقْرَأُ سُورَةَ الفُرْقَانِ في حَيَاةِ رَسُولِ اللهِ - ﷺ -، فَاسْتَمَعْتُ لِقِرَاءَتِهِ، فَإِذَا هُوَ يَقْرَأُ عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يُقْرِئْنِيهَا رَسُولُ اللهِ - ﷺ -. الحديث وفيه: \"إِنَّ هذا القُرْانَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مَا تَيَسَّرَ منْهُ\".\nوقد سلف في فضائل القرآن (^١)، وسلف ما للعلماء فيه، وتأويل السبعة أحرف فراجعه.\n_________\n(^١) سلف برقم (٥٠٤١) باب: من لم ير بأسًا أن يقول ..، ورواه مسلم (٨١٨) كتاب: صلاة المسافرين، باب: بيان أن القرآن على سبعة أحرف.","vol":"33","page":558},{"text":"معنى الآية: ما تيسر على القلب حفظه من آياته وعلى اللسان من لغاته وإعراب حركاته كما فسره الشارع في هذا الحديث، فإن قلت: فإذا ثبت أن القرآن نزل على سبعة أحرف، فكيف ساغ للقراء تكثير (الآيات) (^١) وإقراؤهم بسبعين رواية وأزيد (من مائة) (^٢)؟\nالجواب: أن عثمان - ﵁ - لما أمر بكتابة المصاحف التي بعث بها إلى البلدان أخذ كل إمام من أئمة القراء في كل أفق نسخة، فما انفك (له) (^٣) من سوادها وحروف مدادها مما وافق قراءته التي كان يقرأ، لم يمكنه مفارقته لقيامه في سواد (الخط) (^٤)، و(أنه) (^٥) كان عنده (فيه) (^٦) رواية إلى أحد من الصحابة مع أنه لم تكن النسخ التي بعث بها عثمان - ﵁ - مضبوطة بشكل لا يمكن تعديه، ولا تحقيق هجاء بعض معانيه؛ إذ كانوا يسمحون في الهجاء بإسقاط الألف من كلمه لعلمهم بها استخفافًا (لكثرة) (^٧) تكريرها كألف العالمين والمساكين، وكل ألف هي في المصحف ملحقة بالهمزة.\nقال يزيد الرقاشي: كان في المصحف: كانوا: كنوا وقالوا: قلوا، فزدنا فيها ألفًا. يريد جماعة القراء حين جمعهم الحجاج، وكذلك ما زادوا في الخط، وقد كان في المصحف (ماء غير يسن) فردها\n_________\n(^١) كذا بالأصل، وفي \"ابن بطال\": الروايات.\n(^٢) من (ص ١).\n(^٣) من (ص ١).\n(^٤) كذا بالأصل، وفي \"ابن بطال\": الحفظة.\n(^٥) في الأصل: إن، والمثبت من \"شرح ابن بطال\".\n(^٦) في الأصل: في.\n(^٧) في الأصل: لثكرة، وهو خطأ.","vol":"33","page":559},{"text":"الحجاج مع جماعة القراء ﴿ءَاسِنٍ﴾، وفي الزخرف: (معايشهم) فردها ﴿مَعِيشَتَهُمْ﴾، فكلٌّ تأول من ذلك الخط ما وافق قراءته، كيفما كان من طريق الشكل وحركات الحروف مما (يدل) (^١) المعنى.\nوقد يجوز أن يكون ذلك من ذهل الأقلام، ويدل على ذلك استجلاب الحجاج مصحف أهل المدينة ورد مصاحف البصرة والكوفة إليه وإبقاء ما لا يغير معنى وما له وجه جائز من وجوه ذلك المعنى.\nوصار خط مصحف أهل المدينة سنة متبعة لا يجوز فيه التغيير؛ لأنها القراءة المنقولة سمعًا، وأن الستة المتروكة قطعًا لذريعة الاختلاف ما وافق منها المنفك من (شواهد) (^٢) الخط لأهل الأمصار، فتواطئوا عليها، جوز لهم تأويلهم فيه بما وافق روايتهم عن صحابي؛ لخشية التحزب الذي منه هربوا، (ولكثرة) (^٣) من اتبع القراء في تلك الأمصار من العامة غير (المأمور به) (^٤) عند منازعتها، فهذا وجه تجويز العلماء أن يقرأ بخلاف أهل المدينة وبروايات كثيرة.\nوأما ما ذكر من قراءة ابن مسعود فهو تبديل كلمة بأخرى كقوله: ﴿صَيْحَةً وَاحِدَةً﴾ [يس: ٤٩] قرأها: (زقية واحدة) و﴿بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ﴾ [الصافات: ٤٦] قرأها: (صفراء لذة للشاربين) فهذا تبديل اللفظ والمعنى.\nوكذلك أجمعت الأمة على ترك القراءة بها، ولو سمح في تبديل السواد لما بقي منه إلا الأقل، لكن الله تعالى حفظه علينا من\n_________\n(^١) كذا في الأصل، وفي \"شرح ابن بطال\": يبدل.\n(^٢) كذا بالأصل، وفي \"ابن بطال\": سواد.\n(^٣) في الأصول: وأنكره، والمثبت من \"شرح ابن بطال\".\n(^٤) في ابن بطال (المأمونة).","vol":"33","page":560},{"text":"(تحكم) (^١) (المتأولين) (^٢) وتسلط أيدي الكائدين على تبديل حرف بحرام إلى حلال، وحلال بحرام، وكلمة عذاب برحمة، ورحمة بعذاب، ونهي بأمر، وأمر بنهي، وأما سوى ذلك مما هو جائز في كلام العرب من نصب وخفض ورفع بما لا (يحيل) (^٣) معنى ولا حرج فيه.\nوقد روى البغوي: حدثنا محمد بن زياد: حدثنا (أبو) (^٤) شهاب الحناط (^٥)، حدثنا داود بن أبي هند، عن عمرو بن شعيب، عن أبيه، عن جده قال: جلس ناس من أصحاب رسول الله - ﷺ - على بابه، فقال بعضهم: إن الله قال في آية كذا كذا، وقال بعضهم: لم يقل كذا، فخرج رسول الله - ﷺ - كأنما فقئ في وجهه حب الرمان وقال: \"أبهذا أمرتم؟ إنما ضلت الأمم في مثل هذا، انظروا ما أمرتم به فاعملوا به، وما نهيتم عنه فانتهوا\" (^٦).\n_________\n(^١) من (ص ١)، وفي الأصل: حكم.\n(^٢) في (ص ١): المغالين.\n(^٣) من (ص ١)، وفي الأصل: (يحل).\n(^٤) في الأصول: ابن، وهو خطأ والمثبت من مصادر ترجمته.\n(^٥) هو عبد ربّه بن نافع الكناني، أبو شهاب الحفاظ الكوفي، نزيل المدائن، وهو الأصغر روى عن: داود بن أبي هند والثوري والأعمش وشعبة وغيرهم، روى عنه: سعيد بن منصور ومحمد بن زياد، وأبو نعيم الفضل بن دكين وغيرهم. انظر ترجمته في \"التاريخ الكبير\" ٦/ ٨١، \"تهذيب الكمال\" ١٦/ ٤٨٥ - ٤٨٨.\n(^٦) لم أقف عليه بهذا الإسناد، لكن رواه بلفظه أحمد ٢/ ١٩٥ - ١٩٦، واللالكائي في \"شرح أصول اعتقاد أهل السنة\" (١٨٠) من طريق إسماعيل بن علية عن داود ابن أبي هند عن عمرو بن شعيب عن أبيه عن جده.\nورواه ابن ماجه (٨٥)، وأحمد ٢/ ١٧٨ من طريق أبي معاوية.\nورواه أحمد ٢/ ١٩٦، وابن أبي عاصم في \"السنة\" ١/ ١٧٧ (٤٠٦)، والطبراني في \"الأوسط\" ٢/ ٧٩ (١٣٠٨)، والقطيعي في \"جزء الألف دينار\" (١٧٧)، وابن بطه =","vol":"33","page":561},{"text":"فدل هذا أنه لم يكن في السبع التي نزل بها القرآن ما يحيل الأمر والنهي عن مواضعه، ولا يحيل الصفات عن مواضعها؛ لأنه مأمور باعتقادها ومنهي عن قياسها عن المعاني؛ لأنه تعالى بريء من الأشباه والأنداد، وبقيت حركات الإعراب مستعملة لما انفك من سواد الخط في المجتمع عليه، وعلي هذا استقر أمر الإعراب عند العلماء.\n_________\n= في \"الإبانة\" (١٢٧٦، ١٩٨٥) واللالكائي في \"شرح أصول اعتقاد أهل السنة\" (١١١٨، ١١١٩)، والبيهقي في \"القضاء والقدر\" (٤٤٠، ٤٤١) من طريق حماد ابن سلمة كلاهما -أبي معاوية وحماد- عن داود بن أبي هند، عن عمرو بن شعيب، عن أبيه، عن جده بلفظ: خرج رسول الله - ﷺ - على أصحابه وهم يختصمون في القدر .. الحديث.\nقال البوصيري في \"مصباح الزجاجة\" ١/ ١٤: هذا إسناد صحيح رجاله ثقات، رواه أحمد في \"مسنده\" من هذا الوجه بزيادة في آخره، وكذا رواه الحارث بن محمد بن أبي أسامة في \"مسنده\" كما أوردته في \"زوائد المسانيد العشرة\".\nوقال الألباني في \"صحيح ابن ماجه\" (٦٩): حسن صحيح.\nتنبيه:\nشارك داود في رواية هذا الحديث عن عمرو بن شعيب كلٌّ من: مطر الوراق، وحميد، وعامر الأحول، وقتادة، وثابت، كما عند أحمد، وابن أبي عاصم، والطبراني، والقطيعي، وابن بطه، واللالكائي، والبيهقي.","vol":"33","page":562},{"text":"<span data-type='title' id=toc-4376>٥٤ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِفَهَلْ مِنْ مُدَّكِرٍ (١٧)﴾ [القمر: ١٧]</span>\nوَقَالَ - ﷺ - «كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ». يُقَالُ: مُيَسَّرٌ مُهَيَّأٌ.\nوقال مجاهد (^١): يسرنا القرآن للذكر بلسانك هَوَّنَّا قِراءَتَهُ عليك.\nوَقَالَ مَطَرٌ الوَرَّاقُ: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (١٧)﴾ [القمر: ١٧] قَالَ: هَلْ مِنْ طَالِبِ عِلْمٍ فَيُعَانَ عَلَيْهِ.\n\n٧٥٥١ - حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الوَارِثِ، قَالَ يَزِيدُ: حَدَّثَنِي مُطَرِّفُ بْنُ عَبْدِ اللهِ، عَنْ عِمْرَانَ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، فِيمَا يَعْمَلُ العَامِلُونَ؟ قَالَ: «كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ». [انظر: ٦٥٩٦ - مسلم: ٢٦٤٩ - فتح ١٣/ ٥٢١].\n\n٧٥٥٢ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ وَالأَعْمَشِ سَمِعَا سَعْدَ بْنَ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - أَنَّهُ\nكَانَ فِي جِنَازَةٍ فَأَخَذَ عُودًا، فَجَعَلَ يَنْكُتُ فِي الأَرْضِ فَقَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ أَوْ مِنَ الجَنَّةِ». قَالُوا: أَلَا نَتَّكِلُ؟ قَالَ: «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ الآيَةَ [الليل: ٥] \". [انظر: ١٣٦٢ - مسلم: ٢٦٤٧ - فتح ١٣/ ٥٢١].\nثم ساق حديث عِمْرَانَ - ﵁ -: قُلْتُ: يَا رَسُولَ اللهِ، فِيمَا يَعْمَلُ العَامِلُونَ؟ قَالَ: \"كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ\".\nوحديث علي - ﵁ -: أَنَّهُ - ﷺ - كَانَ فِي جِنَازَةٍ فَأَخَذَ عُودًا، فَجَعَلَ يَنْكُتُ\n_________\n(^١) ورد في هامش الأصل: كلام مجاهد كنت أحفظه وراجعت نسخه … صحيحه فلم أجده فإن كان في الأصل الذي شرح منه فذاك وقد أسنده فيما يأتي فيه الأصل، وإلا فهو تفسير المؤلف والله أعلم.","vol":"33","page":563},{"text":"في الأَرْضِ فَقَالَ: \"مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا كتِبَ مَقْعَدُةُ مِنَ النَّارِ أَوْ مِنَ الجَنَّةِ\". قَالُوا: أَلَا نَتَّكِلُ؟ قَإلَ: \"اعْمَلُوا فَكُلٌّ مُيَسَّرٌ ﴿فَأَمَّا مَنْ أَعْطَى﴾ [الليل: ٥] \".\nالشرح:\nقد سلف الكلام في معنى هذِه الأحاديث في كتاب: القدر فراجعه، وتيسير القرآن للذكر: تسهيله على اللسان ومسارعته إلى القراءة حتى إنه ربما سبق اللسان إليه في القراءة فيجاوز الحرف إلى ما بعده وتحذف الكلمة حرصًا على ما بعدها، وقوله: ﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ [القمر: ١٧] أي: متفكر ومتدبر لما يقرأ ومستيقظ لما يسمع، فأمرهم أن يعتبروا وحذرهم أن ينزل بهم ما نزل بمن هلك من الأمم قبلهم، وأصله: (مذتكر) (^١) مفتعل من الذكر، أدغمت الذال في التاء ثم قلبت دالًا، وأدغمت الذال في الدال؛ لأنها أشبه بالذال من التاء.\nفصل:\nقوله: (\"ميسر لما خلق له\"). قد أسنده فيما مضى ويأتي، وقول مجاهد أخرجه ورقاء، عن ابن جريج عنه (^٢).\nوأثر مطر أخرجه الحاكم في \"المدخل إلى معرفة الإكليل\": حدثنا أحمد بن محمد، ثنا عثمان بن سعيد الدارمي، ثنا يزيد بن موهب، ثنا\n_________\n(^١) في الأصل: مذتكير.\n(^٢) كذا بالأصل: عن ابن جريج عنه.\nوفي \"تفسير مجاهد\" ٢/ ٦٣٧، وابن جرير ١١/ ٥٥٥: ثنا ورقاء عن ابن أبي نجيح عن مجاهد: ﴿يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ﴾. قال: هوّناه.\nوعزاه الحافظ في \"تغليق التعليق\" ٥/ ٣٧٨ للفريابي في \"تفسيره\" بمثل ما في \"تفسير مجاهد\" وابن جرير.","vol":"33","page":564},{"text":"ضمرة بن ربيعة، عن ابن شوذب، عن مطر به (^١)، أنبأنا أبو النون الدبوسي (^٢) عن ابن المقير عن الحافظ السلامي إجازة عن زاهر الشحامي، عن البيهقي، عن الحاكم به.\nفصل:\nالجنازة بفتح الجيم وكسرها، والكسر للسرير، والفتح للميت، قاله أبو عبيد (^٣)، وقال غيره عكسه، وقال الهروي: يقال بالفتح والكسر وقد سلف ذلك غير مرة، وفي \"الصحاح\": الجنازة واحدة الجنائز، قال: والعامة تقول: واحد الجنازة بالفتح، قال: والمعنى الميت على السرير فإذا لم يكن عليه ميت فهو سرير ونعش (^٤).\nوقوله: (فجعل ينكت). بضم الكاف أي: يضرب في الأرض فيؤثر فيها.\nوقوله: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ الآية [الليل: ٥]، قال ابن عباس - ﵄ -: ﴿وَصَدَّقَ بِالْحُسْنَى (٦)﴾ [الليل: ٦]: بالخلف (^٥)، وقال مجاهد: بالجنة (^٦)، وقال عطاء: بلا إله إلا الله.\n_________\n(^١) \"المدخل إلى معرفة الإكليل\" ص ٢٣. وفيه: عن مطر الوراق في قوله تعالى: ﴿أَوْ أَثَارَةٍ مِنْ عِلْمٍ﴾ قال: إسناد الحديث. وورد في هامش الأصل: وقد رأيت أثر مطر في \"سنن الدارمي\" في أوائله في باب: فضل العلم والعالم قال: أخبرنا محمد بن كثير، عن ابن شوذب، عن مطر فذكره. انظر [\"سنن الدارمي\" ١/ ٣٦٤ (٣٥٨)].\n(^٢) ورد بهامش الأصل: يونس بن إبراهيم بن عبد القوي بن داود (..) الدبوسي. [انظر ترجمته في: \"الدرر الكامنة\" ٤/ ٤٨٤].\n(^٣) انظر: \"النهاية في غريب الحديث\" ١/ ٣٠٦.\n(^٤) \"الصحاح\" ٣/ ٨٧٠.\n(^٥) رواه الطبري في \"تفسيره\" ١٢/ ٦١٢ (٣٧٤٣٨).\n(^٦) المصدر السابق ١٢/ ٦١٣ (٣٧٤٥١).","vol":"33","page":565},{"text":"وروى محمد بن إسحاق: أن هذا القول في أبي بكر الصديق - ﵁ - (^١)، ومعنى اليسرى: للحال اليسرى، وقوله: ﴿وَأَمَّا مَنْ بَخِلَ﴾. هو أبو سفيان (^٢).\nفصل:\nلا بأس أن نذكر طرفًا مما أسلفناه على حديث عمر مع هشام - ﵄ - السالف في الباب قبله.\nقال بعض العلماء: الخلاف الذي وقع بينهما غير معلوم، وقيل: ليس في السورة عند القراء اختلاف فيما ينتقص فيها من كتب المصحف سوى قوله تعالى: ﴿وَجَعَلَ فِيهَا سِرَاجًا﴾ [الفرقان: ٦١] وقرئ: (سرجًا) (^٣) على أنه جمع سراج وباقي ما فيها من اختلاف القراءة لا يخالف خط المصحف.\nفصل:\nمما أسلفنا هناك من الأحرف السبعة: القراءات، قاله الخليل (^٤). أو سبعة أنحاء كل نحو منها جزء من أجزاء القرآن لا نحا غيره (^٥)، وذهبوا إلى [أن] (^٦) كل حرف منها صنف من الأصناف نحو قوله تعالى: ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللهَ عَلَى حَرْفٍ﴾ [الحج: ١١] أي: نوع من\n_________\n(^١) \"السيرة\" لابن إسحاق ص ١٧١ - ١٧٢.\n(^٢) رواه عبد بن حميد، وابن مردويه، وابن عساكر كما في \"الدر المنثور\" ٦/ ٦٠٥ من طريق الكلبي عن أبي صالح عن ابن عباس.\n(^٣) \"الحجة للقراء السبعة\" لأبي الحسن الفارسي ٨/ ٣٤٧، \"الكشف عن وجوه القرآت السبع\" لمكيِّ ٢/ ١٤٦.\n(^٤) انظر: \"البرهان في علوم القرآن\" ١/ ٢١٤.\n(^٥) كذا بالأصل.\n(^٦) زيادة يقتضيها السياق.","vol":"33","page":566},{"text":"الأنواع التي يعبد عليها، فمنها ما هو محمود، ومنها ما هو بخلاف ذلك، مراده أن منها زجزًا وأمرًا وحلالًا وحرامًا ومحكمًا ومتشابهًا وأمثالًا، أو سبع لغات مفترقات في القرآن على لغات العرب كلها يمنها ونزارها؛ لأنه - ﵇ - لم يجهل شيئًا منها فكان أوتي جوامع الكلم، وهذا قول أبي عبيد في تأويل هذا الحديث (^١).\nوقيل: هذِه (اللغات) (^٢) السبعة في مضر، ودليل ذلك قول عثمان - ﵁ -: نزل القرآن بلسان مضر. وقبائل مضر: كنانة وأسد وهذيل وتميم وضبة وقيس فهي سبع قبائل (^٣) تستوعب سبع لغات، وأنكر آخرون أن تكون كلها في مضر، وقالوا: في مضر شواذ لا يجوز قراءة القرآن بها (مثل) (^٤) كشكشة (قيس) (^٥)، وعنعنة تميم، وكشكشة (قيس) (^٦) يجعلون كاف المؤنث شيئًا، يقولون: يا هذِه (ادعي) (^٧) لي ربش: أي: ربك، وعنعنة تميم يقولون في أن: عن، وبعضهم يبدل السين تاء فيقولون في الناس؟ النات (^٨).\nوأنكر أكثر العلماء أن معنى سبعة أحرف: سبع لغات؛ لأنه من كانت لغته شيئًا قد حمل عليها لم ينكر عليه، وفي فعل عمر - ﵁ -\n_________\n(^١) \"غريب الحديث\" ١/ ٤٥١ - ٤٥٢.\n(^٢) في الأصل: اللغة.\n(^٣) كذا بالأصل، والمذكور ست قبائل.\n(^٤) من (ص ١).\n(^٥) في الأصل: قريش، والمثبت من \"التمهيد\" ٨/ ٢٧٧، و\"تفسير القرطبي\" ١/ ٣٩، و\"البرهان في علوم القرآن\" ١/ ٢٢٠.\n(^٦) التخريج السابق.\n(^٧) في الأصل: ادعو، والمثبت هو الصواب.\n(^٨) انظر: \"التمهيد\" ٨/ ٢٧٧ - ٢٧٨، \"تفسير القرطبي\" ١/ ٣٩، \"البرهان في علوم القرآن\" ١/ ٢١٩ - ٢٢٠.","vol":"33","page":567},{"text":"دليل، (لأن) (^١) عمر - ﵁ - قرشي عدوي، وهشام بن حكيم قرشي أسدي، ومحال أن ينكر عمر لغته، كما محال أن يقرئ أحدًا بغير ما يعرفه من لغته.\nوالأحاديث الصحاح بمثل خبر عمر - ﵁ -. وقالوا: معنى سبعة أحرف. أي: أوجه من المعاني المتفقة المتقاربة بألفاظ مختلفة نحو: أقبل (^٢) وتعال وهلم (^٣).\nوذكر الشيخ أبو الحسن في \"تمهيده \": إجازة مالك القراءة بما روي عن عمر - ﵁ -: (فامضوا إلى ذكر الله)، ولم يقرأه أحد من القراء الذين ذكرهم ابن مجاهد، ثم قال: ليس معنى قول مالك هذا الإطلاق أن تتخذ القراءة، (بهذا) (^٤) سنة. إنما معناه: لاحرج على من قرأ بشيء وقد قرأ به.\nوقيل: أراد مالك لا بأس أن يقرأ الإمام على المعنى ليبين معنى ﴿فَاسْعَوْا﴾.\nوقيل: إنما جاز لهم ذلك في وقت خاص (للضرورة) (^٥)؛ وذلك أنه كان يشق على من له لغة أن يتحول عنها، فوسع لهم اختلاف اللفظ مع اتفاق المعنى حتى كثر من كتب منهم، وعادت لغاتهم إلى لسان رسول الله - ﷺ - فارتفع حكم السبعة الأحرف (^٦).\n_________\n(^١) في الأصل: أن، والمثبت يقتضيه السياق.\n(^٢) في الأصل: (بل) والمثبت من \"التمهيد\".\n(^٣) انظر: \"التمهيد\" ٨/ ٢٨١.\n(^٤) في الأصل: فهذا، والمثبت هو المناسب للسياق.\n(^٥) من (ص ١) وبيض لها في الأصل.\n(^٦) انظر: \"التمهيد\" ٨/ ٢٩٤.","vol":"33","page":568},{"text":"وروي عن ابن زياد عن مالك في معنى سبعة أحرف قال: هو مثل: ﴿وَكَانَ اللهُ عَزِيزًا حَكِيمًا﴾ ﴿غَفُورًا رَحِيمًا﴾ ونحو هذا يقول: يقرأ مكان هذا ما لم يجعل آية رحمة آية عذاب.","vol":"33","page":569},{"text":"<span data-type='title' id=toc-4377>٥٥ - باب قَوْلِ اللهِ تَعَالَى: ﴿بَلْ هُوَ قُرْآنٌ مَجِيدٌ (٢١) فِي لَوْحٍ مَحْفُوظٍ (٢٢)﴾ [البروج: ٢١ - ٢٢] ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ (٢)﴾ [الطور: ١ - ٢]</span>\nقَالَ قَتَادَةُ: ﴿مَسْطُورٍ﴾ مَكْتُوبٌ، ﴿فِي أُمِّ الْكِتَابِ﴾ [الزخرف: ٤] جُمْلَةِ الكِتَابِ وَأَصْلِهِ، ﴿مَا يَلْفِظُ﴾ [ق: ١٨] مَا يَتَكَلَّمُ مِنْ شَيْءٍ إِلاَّ كُتِبَ عَلَيْهِ. وَقَالَ ابْنُ عَبَّاسٍ - ﵄ -: يُكْتَبُ الْخَيْرُ وَالشَّرُّ. ﴿يُحَرِّفُون﴾ [النساء: ٤٦] يُزِيلُونَ، وَلَيْسَ أَحَدٌ يُزِيلُ لَفْظَ كِتَابٍ مِنْ كُتُبِ اللهِ، وَلَكِنَّهُمْ يُحَرِّفُونُ يَتَأَوَّلُونَهُ عَلَى غَيْرِ تَأْوِيلِهِ، دِرَاسَتُهُمْ: تِلَاوَتُهُمْ. ﴿وَاعِيَةٌ﴾ [الحاقة: ١٢]: حَافِظَةٌ، وَتَعِيَهَا: تَحْفَظُهَا. ﴿وَأُوحِىَ إِلَيَّ هَذَا الْقُرْآنُ لأُنْذِرَكُمْ بِهِ﴾ [الأنعام: ١٩] يَعْنِي: أَهْلَ مَكَّةَ ﴿وَمَنْ بَلَغَ﴾: هَذَا القُرْآنُ فَهْوَ لَهُ نَذِيرٌ.\n\n٧٥٥٣ - وَقَالَ لِي خَلِيفَةُ بْنُ خَيَّاطٍ: حَدَّثَنَا مُعْتَمِرٌ، سَمِعْتُ أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ - ﷺ - قَالَ: «لَمَّا قَضَى اللهُ الخَلْقَ كَتَبَ كِتَابًا عِنْدَهُ: غَلَبَتْ -أَوْ قَالَ: سَبَقَتْ- رَحْمَتِي غَضَبِي. فَهْوَ عِنْدَهُ فَوْقَ العَرْشِ» [انظر: ٣١٩٤ - مسلم: ٢٧٥١ - فتح ١٣/ ٥٢٢].\n\n٧٥٥٤ - حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي غَالِبٍ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مُعْتَمِرٌ، سَمِعْتُ أَبِي يَقُولُ: حَدَّثَنَا قَتَادَةُ، أَنَّ أَبَا رَافِعٍ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يَقُولُ: «إِنَّ اللهَ كَتَبَ كِتَابًا قَبْلَ أَنْ يَخْلُقَ الخَلْقَ: إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي. فَهْوَ مَكْتُوبٌ عِنْدَهُ فَوْقَ العَرْشِ» [انظر: ٣١٩٤ - مسلم: ٢٧٥١ - فتح ١٣/ ٥٢٢].","vol":"33","page":570},{"text":"وقال لِي خَلِيفَةُ: ثَنَا مُعْتَمِرٌ قال: سَمِعْتُ أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ - ﵁ -، عَنِ النَّبِي - ﷺ - قالَ: \"لَمَّا قَضَي اللهُ الخَلْقَ كَتَبَ كتَابًا عِنْدَهُ: غَلَبَتْ -أَوْ قَالَ: سَبَقَتْ- رَحْمَتِي غَضَبِي. فَهْوَ عِنْدهُ فَوْقَ العَرْشِ\".\nحَدَّثَنا مُحَمَّدُ بْنُ أَبِي غَالِبٍ، ثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، ثَنَا مُعْتَمِرٌ، قال سَمِعْتُ أَبِي يَقُولُ: ثَنَا قَتادَةُ، أَنَّ أَبَا رَافِح حَدَّثَ أَنَّهُ سمع أبا هُرَيْرَةَ - ﵁ - يَقُولُ: سَمِعْتُ رَسُولَ اللهِ - ﷺ - يقُولُ: \"إنِّ اللهَ كَتَبَ كتَابًا قَبْلَ أَنْ يَخْلُقَ الخَلْقَ: إِنَّ رَحْمتي سَبَقَتْ غَضَبِي. فَهْوَ مَكْتُوبٌ عِنْدةُ فَوْقَ العَرْشِ\".\nالشرح:\nقوله: ﴿بَلْ هُوَ قُرْآنٌ مَجِيدٌ (٢١)﴾ [البروج: ٢١] أي: كريم على الله، وقرأ محمد البناني بخفض ﴿مَجِيدٌ﴾ أي: قرآن رب مجيد، وقيل: معنى ﴿مَجِيدٌ﴾: أحكمت آياته وبينت وفصلت.\nقال ابن عباس - ﵄ -: خلق الله اللوح المحفوظ من درة بيضاء، دفتاه ياقوتة حمراء، قلمه نور، وكتابه نور، ينظر الله (إليه) (^١) كل يوم ثلاثمائة وستين نظرة يحيى في كل نظرة ويميت، ويعز ويذل، ويفعل ما يشاء في لوح محفوظ وهو أم الكتاب عند الله (^٢).\nوقرأ نافع (محفوظ) بالرفع على أنه نعت لقرآن، المعنى: بل هو قرآن مجيد محفوظ، وقرأه غيره بالخفض بعد اللوح.\nوقوله: ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ (٢)﴾ [الطور: ١ - ٢] قيل: الطور جبل بالشام.\n_________\n(^١) زيادة يقتضيها السياق.\n(^٢) سبق تخريجه، في أثناء شرحه لباب: كل يوم هو في شأن.","vol":"33","page":571},{"text":"وأثر قتادة أخرجه عبد الرزاق (^١) عن معمر عنه، وفي بعض نسخ البخاري قال: يسطرون. يكتبون في أم الكتاب، والكتاب: القرآن في أيدي السفرة، قاله الحسن.\nوقال الزجاج: الكتاب ههنا على ما أثبت علي بني آدم من أعمالهم (^٢).\nوقوله: ﴿فِي أُمِّ الْكِتَابِ﴾ جملة الكتاب وأصله. هذا قول قتادة (^٣)، ونظيره: إنه لقرآن مجيد في لوح محفوظ، وقيل: ﴿وَإِنَّهُ فِي أُمِّ الْكِتَابِ﴾ يعني ما قدر من الخير والشر.\nوأثر ابن عباس - ﵄ - أخرجه علي بن أبي طلحة الشامي في \"تفسيره\" عنه (^٤)، وما ذكره في ﴿يُحَرِّفُونَ﴾ هو رأيه وهو أحد القولين (^٥) وتجويز أصحابنا الاستنجاء بأوراق التوراة والإنجيل معللين بتبديلهما يخالفه.\n_________\n(^١) عبد الرزاق في \"تفسير القرآن العزيز\" ٢/ ١٩٩ (٢٩٩٨).\n(^٢) انظر: \"زاد المسير\" ٨/ ٤٦.\n(^٣) رواه ابن جرير في \"تفسيره\" ١١/ ١٦٦.\n(^٤) \"صحيفة عليّ بن أبي طلحة\" ص ٤٦٢ (١١٨٦).\n(^٥) ورد في هامش الأصل: ولابن القيم في المسألة ثلاثة أقوال في \"إغاثة اللهفان\" ونقل هذا المذهب عن البخاري واختيار الرازي وطائفة أخرى من أهل الحديث والفقه والكلام. ثم قال: وسمعت شيخنا -يعني: ابن تيمية- يقول: وقع النزاع في هذِه المسألة بين بعض الفضلاء وبين غيره فاختار هذا المذهب فأنكر عليه فأحضر لهم خمسة عشر نقلا، إلى أن قال ابن القيم: وتوسطت طائفة ثالثة فقالوا: وزيد فيها وغُيرِّ ألفاظ يسيرة ولكن أكثرها باق، وممن اختار هذا القول شيخنا. يعني: ابن تيمية أبا العباس.\n[انظر: \"إغاثة اللهفان\" ٢/ ٣٥٢ - ٣٥٤].","vol":"33","page":572},{"text":"وقوله: ﴿وَمَنْ بَلَغَ﴾ هذا القرآن. أي: ومن بلغهم هذا القرآن وإنما حذف الهاء من بلغ؛ لطول الاسم. ذكره النحاس. وقيل: من بلغ أي: مبلغ الحُلم، كما تقول فلان: قد بلغ (^١).\nوقوله: \"لما قضى الله الخلق\" قيل: لما فرض، وقيل: لما خلق، مثل: ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ وقوله: \"فهو عنده فوق العرش\". قيل: معناه دون العرش.\nقال الداودي: يحتمل أن يكون في اللوح المحفوظ، ويحتمل أن يكون فيه وفي كتاب غيره.\nقال المهلب: وما ذكره - ﵇ - من سبق رحمة الله لغضبه فهو ظاهر؛ لأن مَن غَضِب الله عليه من خلقه لم يخيبه في الدنيا من رحمته ورأفته بأن رزقه وخوله في نعمه مدة عمره، أو وقتًا من دهره، ومكَّنه من آماله وملاذِّه، وهو لا يستحق بكفره ومعاندته لربه غير أليم العذاب، فكيف رحمته بمن آمن به، واعترف بذنوبه، ورجا غفرانه، ودعاه تضرعًا وخفية؟ وقد قال بعض المتكلمين: إن رحمته تعالى لم تنقطع عن أهل النار المخلدين الكفار؛ إذ من قدرته تعالى أن يخلق لهم عذابًا يكون عذاب النار لأهلها رحمة وتخفيفًا بالإضافة إلى ذلك العذاب.\nفصل:\nوقوله: (وقال لي خليفة: ثنا معتمر) تقدم معنى ذلك في غير موضع، ورواه عن المعتمر -عند الإسماعيلي- عاصمُ بن النضر.\nقال الإسماعيلي: ثنا إبراهيم بن هاشم والحسن بن سفيان عنه.\n_________\n(^١) \"معاني القرآن\" ٢/ ٤٠٦.","vol":"33","page":573},{"text":"وأبو رافع اسمه نفيع الصائغ، كان بالمدينة ثم تحول إلى البصرة، قيل: إنه أدرك الجاهلية، وروى عنه الحسن وبكر وثابت وغيرهم عندهما.\nفصل:\nمحمد بن أبي غالب السالف هو القومسي الطيالسي، روى عنه البخاريُّ وأبو داود وهو حافظ ثبت، مات سنة خمسين ومائتين (^١)، وأما محمد بن أبي غالب صاحب هشيم، فشيخ عبد الله بن أحمد (^٢)، وأما محمد بن إسماعيل فهو ابن أبي سمينة بصري ثقة، روى عنه أبو داود بغير واسطة، والبخاري بواسطة كما ترى، مات سنة ثلاثين ومائتين (^٣).\n_________\n(^١) انظر ترجمته في: \"تهذيب الكمال\" ٢٦/ ٢٦٥ - ٢٦٧.\n(^٢) انظر ترجمته في: \"تهذيب الكمال\" ٢٦/ ٢٦٧ - ٢٦٨.\n(^٣) انظر ترجمته في: \"تهذيب الكمال\" ٢٤/ ٤٧٩ - ٤٨٢.","vol":"33","page":574},{"text":"<span data-type='title' id=toc-4378>٥٦ - باب قَوْلِ اللهِ تَعَالَى: ﴿وَاللهُ خَلَقَكُمْ وَمَا تَعْمَلُون (٩٦)﴾ [الصافات: ٩٦]</span>\n﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَر (٤٩)﴾ [القمر: ٤٩].\nوَيُقَالُ لِلْمُصَوِّرِينَ: \"أَحْيُوا مَا خَلَقْتُمْ\". [انظر: ٢١٠٥]. ﴿إِنَّ رَبَّكُمُ اللهُ الذِي خَلَقَ السَّمَوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ الآية [الأعراف: ٥٤].\nقَالَ ابْنُ عُيَيْنَةَ: بَيَّنَ اللهُ الْخَلْقَ مِنَ الأَمْرِ لِقَوْلِهِ تَعَالَى: ﴿أَلَا لَهُ الْخَلْقُ وَالأَمْرُ﴾ [الأعراف: ٥٤]. وَسَمَّى النَّبِيُّ - ﷺ -: الإِيمَانَ عَمَلًا.\nوقَالَ أَبُو ذَرٍّ - ﵁ - وَأَبُو هُرَيْرَةَ: سُئِلَ النَّبِيُّ - ﷺ -: أَيُّ الأَعْمَالِ\nأَفْضَلُ؟ قَالَ: «إِيمَانٌ بِاللهِ وَجِهَادٌ فِي سَبِيلِهِ\". [انظر: ٢٥١٨، ٢٦] وَقَالَ: ﴿جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾». [السجدة: ١٧].\nوَقَالَ وَفْدُ عَبْدِ القَيْسِ لِلنَّبِيِّ - ﷺ -: مُرْنَا بِجُمَلٍ مِنَ الأَمْرِ إِنْ عَمِلْنَا بِهَا دَخَلْنَا الجَنَّةَ. فَأَمَرَهُمْ بِالإِيمَانِ، وَالشَّهَادَةِ، وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ، فَجَعَلَ ذَلِكَ كُلَّهُ عَمَلًا.\n\n٧٥٥٥ - حَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الوَهَّابِ، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلَابَةَ وَالْقَاسِمِ التَّمِيمِيِّ، عَنْ زَهْدَمٍ قَالَ: كَانَ بَيْنَ هَذَا الحَيِّ مِنْ جُرْمٍ وَبَيْنَ الأَشْعَرِيِّينَ وُدٌّ وَإِخَاءٌ، فَكُنَّا عِنْدَ أَبِي مُوسَى الأَشْعَرِيِّ، فَقُرِّبَ إِلَيْهِ الطَّعَامُ فِيهِ لَحْمُ دَجَاجٍ، وَعِنْدَهُ رَجُلٌ مِنْ بَنِي تَيْمِ اللهِ كَأَنَّهُ مِنَ المَوَالِي، فَدَعَاهُ إِلَيْهِ، فَقَالَ: إِنِّي رَأَيْتُهُ يَأْكُلُ شَيْئًا فَقَذِرْتُهُ، فَحَلَفْتُ لَا آكُلُهُ. فَقَالَ: هَلُمَّ فَلأُحَدِّثْكَ عَنْ ذَاكَ، إِنِّي أَتَيْتُ النَّبِيَّ - ﷺ - فِي نَفَرٍ مِنَ الأَشْعَرِيِّينَ نَسْتَحْمِلُهُ، قَالَ: «وَاللهِ لَا أَحْمِلُكُمْ، وَمَا عِنْدِي مَا أَحْمِلُكُمْ». فَأُتِيَ النَّبِيُّ - ﷺ - بِنَهْبِ إِبِلٍ، فَسَأَلَ عَنَّا فَقَالَ: «أَيْنَ النَّفَرُ الأَشْعَرِيُّونَ؟».","vol":"33","page":575},{"text":"فَأَمَرَ لَنَا بِخَمْسِ ذَوْدٍ غُرِّ الذُّرَى، ثُمَّ انْطَلَقْنَا، قُلْنَا: مَا صَنَعْنَا؟ حَلَفَ رَسُولُ اللهِ - ﷺ - لَا يَحْمِلُنَا، وَمَا عِنْدَهُ مَا يَحْمِلُنَا، ثُمَّ حَمَلَنَا، تَغَفَّلْنَا رَسُولَ اللهِ - ﷺ - يَمِينَهُ، وَاللهِ لَا نُفْلِحُ أَبَدًا، فَرَجَعْنَا إِلَيْهِ فَقُلْنَا لَهُ، فَقَالَ: «لَسْتُ أَنَا أَحْمِلُكُمْ، وَلَكِنَّ اللهَ حَمَلَكُمْ، إِنِّي وَاللهِ لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلاَّ أَتَيْتُ الذِي هُوَ خَيْرٌ مِنْهُ وَتَحَلَّلْتُهَا». [انظر: ٣١٣٣ - مسلم: ١٦٤٩ - فتح ١٣/ ٥٢٧].\n\n٧٥٥٦ - حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا قُرَّةُ بْنُ خَالِدٍ، حَدَّثَنَا أَبُو جَمْرَةَ الضُّبَعِيُّ: قُلْتُ لاِبْنِ عَبَّاسٍ، فَقَالَ: قَدِمَ وَفْدُ عَبْدِ القَيْسِ عَلَى رَسُولِ اللهِ - ﷺ - فَقَالُوا: إِنَّ بَيْنَنَا وَبَيْنَكَ المُشْرِكِينَ مِنْ مُضَرَ، وَإِنَّا لَا نَصِلُ إِلَيْكَ إِلاَّ فِي أَشْهُرٍ حُرُمٍ، فَمُرْنَا بِجُمَلٍ مِنَ الأَمْرِ، إِنْ عَمِلْنَا بِهِ دَخَلْنَا الجَنَّةَ، وَنَدْعُو إِلَيْهَا مَنْ وَرَاءَنَا. قَالَ: «آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: آمُرُكُمْ بِالإِيمَانِ بِاللهِ، وَهَلْ تَدْرُونَ مَا الإِيمَانُ بِاللهِ؟ شَهَادَةُ أَنْ لَا إِلَهَ إِلاَّ اللهُ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَتُعْطُوا مِنَ المَغْنَمِ الخُمُسَ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: لَا تَشْرَبُوا فِي الدُّبَّاءِ، وَالنَّقِيرِ، وَالظُّرُوفِ المُزَفَّتَةِ، وَالْحَنْتَمَةِ». [انظر: ٥٣ - مسلم: ١٧ - فتح ١٣/ ٥٢٧].\n\n٧٥٥٧ - حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ نَافِعٍ، عَنِ القَاسِمِ بْنِ مُحَمَّدٍ. عَنْ عَائِشَةَ - ﵂ - أَنَّ رَسُولَ اللهِ - ﷺ - قَالَ: «إِنَّ أَصْحَابَ هَذِهِ الصُّوَرِ يُعَذَّبُونَ يَوْمَ\nالْقِيَامَةِ، وَيُقَالُ لَهُمْ أَحْيُوا مَا خَلَقْتُمْ». [انظر: ٢١٠٥ - مسلم: ٢١٠٧ - فتح ١٣/ ٥٢٨].\n\n٧٥٥٨ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ - ﵄ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «إِنَّ أَصْحَابَ هَذِهِ الصُّوَرِ يُعَذَّبُونَ يَوْمَ الْقِيَامَةِ، وَيُقَالُ لَهُمْ أَحْيُوا مَا خَلَقْتُمْ» [انظر: ٥٩٥١ - مسلم: ٢١٠٨ - فتح ١٣/ ٥٢٨].\n\n٧٥٥٩ - حَدَّثَنَا مُحَمَّدُ بْنُ العَلَاءِ، حَدَّثَنَا ابْنُ فُضَيْلٍ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، سَمِعَ أَبَا هُرَيْرَةَ - ﵁ - قَالَ: سَمِعْتُ النَّبِيَّ - ﷺ - يَقُولُ: «قَالَ اللهُ -﷿-: وَمَنْ أَظْلَمُ مِمَّنْ ذَهَبَ يَخْلُقُ كَخَلْقِي، فَلْيَخْلُقُوا ذَرَّةً، أَوْ لِيَخْلُقُوا حَبَّةً أَوْ شَعِيرَةً». [انظر: ٥٩٥٣ - مسلم: ٢١١١ - فتح ١٣/ ٥٢٨].","vol":"33","page":576},{"text":"ثم ساق حديث أبي موسى - ﵁ - قال: أَتَيْتُ النَّبِيَّ - ﷺ - فِي نَفَرٍ مِنَ\nالأَشْعَرِيِّينَ نَسْتَحْمِلُهُ، قَالَ: \"والله لَا أَحْمِلُكُمْ\". وذكر الحديث إلى قوله: \"لَسْتُ أَنَا أَحْمِلُكُمْ، ولكن اللهَ حَمَلَكُمْ .. \" إلى آخره.\nثم ساق حديث ابن عباس - ﵄ - في وفد عبد القيس بطوله.\nوحديث عائشة - ﵂ -: أَنَّه - ﷺ - قالَ: \"إِنَّ أَصْحَابَ هذِه الصُّوَرِ يُعَذَّبُونَ يَوْمَ القِيَامَةِ، وَيُقَالُ لَهُمْ: أَحْيُوا مَا خَلَقْتُمْ\".\nوحديث ابن عمر - ﵄ - مرفوعًا مثله.\nوحديث أبي هريرة - ﵁ -: سَمِعْتُ رسول الله - ﷺ - يقُولُ: \"قَالَ اللهُ: وَمَنْ أظْلَمُ مِمَّنْ ذهَبَ يَخْلُقُ كَخَلْقِي، فلْيَخْلُقُوا ذَرَّةً، أولِيَخْلُقُوا حَبَّةً أَوْ شَعِيَرةً\".\nالشرح:\nقوله تعالى: ﴿وَاللهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ (٩٦)﴾ [الصافات: ٩٦] قيل: أي: وما تعملون منه الأصنام، وهي: الخشب والحجارة وغيرهما.\nوقال قتادة: وما تعملون بأيديكم (^١).\nوقيل: يجوز أن تكون (ما) نفيًا أي: وما تعملون لكن الله خالقه، ويجوز أن تكون مصدرية، أي: وعملكم، ويجوز أن تكون استفهامًا بمعنى التوبيخ (^٢).\nوغرضه في هذا الباب: إثبات أفعال العباد وأقوالهم خلقًا لله كسائر الأبواب المتقدمة، واحتج بالآية المذكورة ثم فصل بين الأمر بقوله\n_________\n(^١) رواه الطبري في \"تفسيره\" ١٠/ ٥٥٤ (٢٩٤٦٢).\n(^٢) انظر: \"معاني القرآن\" للنحاس ٦/ ٤٥ - ٤٦.","vol":"33","page":577},{"text":"للشيء: كن (فيكون) (^١) وبين خلقه؛ قطعًا للمعتزلة القائلين بأن الأمر هو الخلق، وأنه إذا قال للشيء: كن. معناه: أنه كَوّنه، نفيا منهم للكلام عن الله تعالى خلافًا لقوله تعالى: ﴿وَكَلَّمَ اللهُ مُوسَى تَكْلِيمًا﴾ [النساء: ١٦٤]، وقد سلف بيان الرد عليهم في باب المشيئة والإرادة، ثم زاد في بيان الأمر، فقال تعالى: ﴿وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ﴾ [الأعراف: ٥٤] فجعل الأمر غير خلقه لها، وغير تسخيرها الذي هو عن أمره، ثم ذكر قول ابن عيينة أنه فصل بين الخلق والأمر، وجعلهما شيئين\nبإدخاله حرف العطف بينهما، والأمر منه تعالى قول وقوله صفة من صفاته غير مخلوق.\nثم بين ذلك أن قول الإنسان بالإيمان وغيره قد سماه الشارع عملًا حين سئل: أي الأعمال أفضل؟ فقال: \"إيمان بالله\". والإيمان: قول باللسان، واعتقاد بالجنان، وعمل بالجوارح، وكذلك أَمْره وفد عبد القيس لما سألوه أن يدلهم على ما إنْ عملوه دخلوا الجنة، فأمرهم بالإيمان بالقلب والشهادة باللسان وسائر أعمال الجوارح، فثبت أن كلام ابن آدم بالإيمان وغيره عمل من أعماله وفعل له، وأن كلام الله -﷾- المنزل بكلمة الإيمان غير مخلوق، ثم بين لك أن أعمالنا كلها مخلوقة له تعالى خلافًا للقدرية الذين يزعمون أنها غير مخلوقة لله تعالى بقوله في حديث أبي موسى - ﵁ -: (\"لست أنا حملتكم\") على الإبل، بعد أن حلف لهم أن ما عندي ما أحملكم عليه، وإنما الله الذي حملكم عليها ويسرها لكم، فأثبت ذلك كله فعلًا لله تعالى، وهذا بين لا إشكال فيه.\n_________\n(^١) من (ص ١).","vol":"33","page":578},{"text":"وأما قوله في حديث عائشة - ﵂ - \"يقال للمصورين: أحيوا ما خلقتم\" فإنما نسب خلقها إليهم، توبيخًا لهم وتقريعًا لهم، في مضاهاتهم الله تعالى في خلقه فبكتهم بأن قال لهم: فإذ قد شبهتم مخلوقات الله تعالى فأحيوا ما خلقتم كما أحيا هو تعالى ما خلق فينقطعون بهذِه المطالبة (حتى) (^١) لايستطيعون نفخ الروح في ذلك.\nومثل هذا قول أبي هريرة - ﵁ -: \"قال الله تعالى: ومن أظلم ممن ذهب يخلق كخلقي\" يريد: يصور صورة تشبه خلقي، فسمى فعل الإنسان في تصوير مثالها خلقًا له؛ توبيخًا له على تشبهه بالله تعالى فيما صور وأحكم وأتقن على غير مثال احتذاه، ولا من شيء قديم ابتدأه، بل أنشأ من معدوم، وابتدع من غير معلوم، وأنتم صورتم من خشب موجود، وحجر غير مفقود، على شبه معهود، مضاهين له وموهمين الأغمار أنكم خلقتم كخلقه، فاخلقوا أقل مخلوقاته وأحقرها الذرة (المتغذية) (^٢) في أدق من الشعر، وأنفذ منكم نفذًا في نحت الحجر فتتخذه مسكنًا وتدخر فيه قوتها نظرًا في معايشها، أو اخلقوا حبة من هذِه الأقوات التي خلقها الله تعالى لعباده، ثم يخرج منها زرعًا لا يشبهها نباته، (ثم) (^٣) يُطلع منها بقدرته من جنسها بعد أن أعدم شخصها عددًا من غير زرع نباتها الأخضر قدرة بالغة لمعتبر، وإعجازًا لجميع البشر (^٤).\n_________\n(^١) في هامش الأصل: لعله: حين.\n(^٢) كذا بالأصل، وفي ابن بطال: المتعدية.\n(^٣) في الأصل: يوم، والمثبت من \"شرح ابن بطال\".\n(^٤) انظر: \"شرح ابن بطال\" ١٠/ ٥٥٣ - ٥٥٥.","vol":"33","page":579},{"text":"فصل:\nقال الداودي: قال في القدر طائفتان: طائفة تقول: الله سبحانه ليس له في العباد شيء، واختلف هؤلاء: هل عَلِمَ اللهُ أفعالَ العباد قبل أن يخلقهم؟ وقال عبد الصمد ابن أخت عبد الواحد في طائفة يسيرة، وهم المعتزلة (المحض) (^١): أن الله تعالى خلق العباد وخلق أفعالهم، ودليلهم هذِه الآية وغيرها.\nقال بعض الجهلة: إنما عَمَلُ الصانع فيها، وهو الذي أخبر الله تعالى أنه خلقهم وخلق أعمالهم. وخالفت القدرية أهل الحق، وذلك أن القدرية يقولون: الاستطاعة قبل الفعل، وقالت أهل السنة: الاستطاعة معه؛ لأنه إذا شغل نفسه بالترك لم يستطع أن يفعل شيئًا وضده، وإذا أخذ في الفعل فارق الترك، وكانت الاستطاعة مع الفعل، ووقت الله تعالى الأوقات؛ إذ خلق أولها ولم تكن مؤقتة في الأزل إلا من حين أقتت لم يكن لها في الأزل مؤقتًا، ولو كان ذلك لكان الصانع محدثًا تعالى عن ذلك.\nوقوله للمصورين: (\"أحيوا ما خلقتم\") فإنما للمصورين الصنعة ليس خلق الأجسام، وقد سبق عن ابن عيينة: بين الله الخلق من الأمر، يريد: أن الخلق هو المخلوق، والأمر كلامه تعالى وليس بمخلوق، وهو قوله: كن، وقيل: هو مثل قوله: ﴿فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (٦٨)﴾ [الرحمن: ٦٨]. وقيل: المعنى وتصريف الأمر.\nوقيل: الخلق: كل شيء خلق، والأمر يعني: قضاه في الخلق الذي هو في اللوح المحفوظ، وقيل: الخلق الدنيا، والأمر الآخرة.\n_________\n(^١) كذا بالأصل.","vol":"33","page":580},{"text":"فصل:\nوالدجاج مثلث الدال كما سلف، ومعنى قذرته: كرهته، والنفر: من ثلاثة إلى عشرة.\nوقوله: (غر الذرى): أي: بيض أعلى السنام منهن، فغر جمع: أغر، وذرى جمع: ذروة.\nفصل:\n(وأبو جمرة) بالجيم والراء. (ووفد عبد القيس) هم ربيعة وهم يجتمعون مع مضر في نزار، (وهما) (^١) أخوان.\n_________\n(^١) في الأصل: هما، والمثبت هو المناسب للسياق.","vol":"33","page":581},{"text":"<span data-type='title' id=toc-4379>٥٧ - باب قِرَاءَةِ الفَاجِرِ وَالْمُنَافِقِ، وَأَصْوَاتُهُمْ وَتِلَاوَتُهُمْ لَا تُجَاوِزُ حَنَاجِرَهُمْ</span>\n٧٥٦٠ - حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسٌ، عَنْ أَبِي مُوسَى - ﵁ - عَنِ النَّبِيِّ - ﷺ - قَالَ: «مَثَلُ الْمُؤْمِنِ الذِي يَقْرَأُ الْقُرْآنَ كَالأُتْرُجَّةِ، طَعْمُهَا طَيِّبٌ وَرِيحُهَا طَيِّبٌ، وَالَّذِي لَا يَقْرَأُ كَالتَّمْرَةِ، طَعْمُهَا طَيِّبٌ وَلَا رِيحَ لَهَا، وَمَثَلُ الفَاجِرِ الذِي يَقْرَأُ الْقُرْآنَ كَمَثَلِ الرَّيْحَانَةِ، رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ، وَمَثَلُ الْفَاجِرِ الذِي لَا يَقْرَأُ الْقُرْآنَ كَمَثَلِ الحَنْظَلَةِ، طَعْمُهَا مُرٌّ وَلَا رِيحَ لَهَا». [انظر: ٥٠٢٠ - مسلم: ٧٩٧ - فتح ١٣/ ٥٣٥].\n\n٧٥٦١ - حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ ح.\nوَحَدَّثَنِي أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ، حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي يَحْيَى بْنُ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّهُ سَمِعَ عُرْوَةَ بْنَ الزُّبَيْرِ: قَالَتْ عَائِشَةُ - ﵂ -: سَأَلَ أُنَاسٌ النَّبِيَّ - ﷺ - عَنِ الكُهَّانِ، فَقَالَ: «إِنَّهُمْ لَيْسُوا بِشَيْءٍ». فَقَالُوا: يَا رَسُولَ اللهِ، فَإِنَّهُمْ يُحَدِّثُونَ بِالشَّيْءِ يَكُونُ حَقًّا. قَالَ: فَقَالَ النَّبِيُّ - ﷺ -: «تِلْكَ الكَلِمَةُ مِنَ الحَقِّ يَخْطَفُهَا الجِنِّيُّ، فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجَةِ، فَيَخْلِطُونَ فِيهِ أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ». [انظر: ٣٢١٠ - مسلم: ٢٢٢٨ - فتح ١٣/ ٥٣٥].\n\n٧٥٦٢ - حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا مَهْدِيُّ بْنُ مَيْمُونٍ، سَمِعْتُ مُحَمَّدَ بْنَ سِيرِينَ يُحَدِّثُ، عَنْ مَعْبَدِ بْنِ سِيرِينَ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ - ﵁ -، عَنِ النَّبِيِّ - ﷺ - قَالَ: «يَخْرُجُ نَاسٌ مِنْ قِبَلِ المَشْرِقِ وَيَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، ثُمَّ لَا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى فُوقِهِ». قِيلَ: مَا سِيمَاهُمْ؟. قَالَ: «سِيمَاهُمُ التَّحْلِيقُ». أَوْ قَالَ: «التَّسْبِيدُ». [فتح: ١٣/ ٥٣٥].\nذكر فيه حديث هَمَّام، ثَنَا قَتَادةُ، ثَنَا أَنسٌ، عَنْ أَبِي مُوسَي - ﵁ -، عَنِ النَّبِيَّ - ﷺ - قالَ: \"مَثَلُ المُؤْمِنِ الذِي يَقْرَأُ القُرآنَ كَالأترُجَّةِ، طَعْمُهَا طيَبٌ .. \".","vol":"33","page":582},{"text":"وحديث عائشة - ﵂ -: سَأَلَ الناس رسول الله - ﷺ - عَنِ الكُهَّانِ، فَقَالَ: \"إِنَّهُمْ لَيْسُوا بِشَيْءٍ\". فَقَالُوا: يَا رَسُولَ اللهِ، فَإِنَّهُمْ يُحَدِّثُونَ بِالشَّيْءِ يَكُونُ حَقًّا. فَقَالَ النَّبِيُّ - ﷺ -: \"تِلْكَ الكَلِمَةُ مِنَ الحَقِّ يَخْطَفُهَا الجِنِّيُّ، فَيُقَرْقِرُهَا فِي أذُنِ وَليِّهِ كَقَرْقَرَةِ الدَّجَاجَةِ، فَيَخْلِطُونَ فِيهِ أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ\".\nوحديث أبيِ سعيد الخدري - ﵁ -: عن رسول الله - ﷺ -: \"يَخْرُجُ نَاسٌ مِنْ قِبَلِ المَشْرِقِ يَقْرَءُونَ القُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، ثُمَّ لَا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى فُوقِهِ\". قِيلَ: مَا سِيمَاهُمْ؟. قَالَ: \"سِيمَاهُمُ التَّحْلِيقُ\". أَوْ قَالَ: \"التَّسْبِيدُ\".\nالشرح:\nمعنى هذا الباب: أن قراءة الفاجر والمنافق لا ترتفع إلى الله تعالى، ولا تزكوا عنده (وإنما يزكو عنده) (^١) تعالى ويرتفع إليه من الأعمال ما أريد به وجهه، وكان عن نية، وقربة إليه -﷿-، ألا ترى أنه شبه الفاجر الذي يقرأ القرآن بالريحانة ريحها طيب وطعمها مر حين لم ينتفع ببركة القرآن، ولم يفز بحلاوة أجره، فلم يجاوز الطيب حلوقهم موضع الصوت ولا بلغ إلى قلوبهم ذلك الطيب؛ لأن طعم قلوبهم مر، وهو النفاق المستتر فيها كما استتر طعم الريحانة في عودها مع ظهور رائحتها، وهؤلاء هم الذين يمرقون من الدين كما يمرق السهم من الرمية.\nفصل:\nوقوله: (\"المؤمن كالأترجة\") كذا في الأصول.\n_________\n(^١) من: (ص ١).","vol":"33","page":583},{"text":"ولأبي الحسن: \"كالأترنجة\" -بالنون- والصواب: الأول فإن النون والهمزة لا يجتمعان والمعروف الأترج، وحكى أبو زيد: ترنجة وترنج.\nفصل:\nوأما قوله: (\"ثم لا يعودون فيه حتى يعود السهم إلى فُوْقِه\").\nفهذا الحديث أخرجهم من الإسلام، وهو بخلاف الحديث الذي فيه: \"يُتمارى في فُوقه\" (^١). التماري: إبقاؤهم في الإسلام، وهذا أخرجهم منه؛ لأن السهم لا يعود إلى فوقه أبدًا فيمكن أن يكون هذا الحديث في قوم قد عرفهم رسول الله - ﷺ - بالوحي أنهم يمرقون قبل التوبة، وقد خرجوا ببدعتهم وسوء تأويلهم إلى الكفر، ألا ترى أنه - ﵇ - وَسَمَهم بسيما خصهم بها من غيرهم، وهو التسبيد أو التحليق كما وسمهم بالرجل الأسود الذي إحدى يديه مثل ثدي المرأة، وهم الذين قَتَلَ عليٌّ - ﵁ - بالنهروان حين قالوا: إنك ربنا. فاغتاظ عليهم وأمر بحرقهم (^٢) فزادهم الشيطان فتنة فقالوا: الآن أيقنا أنك ربنا؛ إذ لا يعذب بالنار إلا الله تعالى، فثبت بذلك كفرهم.\nوقد قال بعض العلماء: إن من وسمه الشارع بتحليق أو غيره أنه لا يستتاب إذا وجدت فيه السيما، ألا ترى أن عليًّا - ﵁ - لم يُنْقل عنه أنه استتاب أحدًا منهم، وقد روى عليّ - ﵁ - عن رسول الله - ﷺ - أنه قال: \"أينما لقيتموهم فاقتلوهم فإن قتلهم أجر لمن قتلهم\". وقال: \"لئن أدركتهم لأقتلنهم قتل عاد\" (^٣)، قلنا: قد مضى ابن عباس\n_________\n(^١) سبق برقم (٦٩٣١).\n(^٢) في هامش الأصل: صوابه بإحراقهم.\n(^٣) سلف برقم (٣٣٤٤) كتاب: أحاديث الأنبياء، باب: قوله: ﴿وَإِلَى عَادٍ﴾، ورواه مسلم (١٠٦٦) كتاب: الزكاة، باب: التحريض على قتل الخوارج.","vol":"33","page":584},{"text":"(إليهم) (^١) ووعظهم وذكرهم، فرجع منهم أربعة آلاف، وأصر ثمانية آلاف، ولم يبلغنا أنه - ﵇ - لم يقبل توبة من تاب، نعم روى أبو الشيخ من حديث ابن عمر - ﵄ - مرفوعًا: \"المكذبون بالقدر يقتلوا ولا يستتابوا\" (^٢)، وقد كفروا عليًّا، وقد قبل استتابتهم ما أجابه (^٣)، والمحرقون قوم آخرون. كما سلف في كتاب المرتدين.\nفصل:\nوأما دخول حديث الكهان فإنما ذكره في هذا الباب؛ لقوله - ﵇ - فيهم: \"ليسوا بشيء\"، وإن كان في كلامهم كلمة من الحق فإنهم يفسدون تلك الكلمة من الصدق بمائة كذبة أو أكثر، فلم ينتفعوا بتلك الكلمة من الصدق؛ لغلبة الكذب عليهم كما لم ينتفع المنافق بقراءته؛ لفساد عقد قلبه.\nفصل:\nوقوله: (\"فيقرقرها في أذن وليه كقرقرة الدجاجة\") أي: يصبها في أذنه بصوت شبيه بقرقرة الدجاجة، قال الأصمعي: قرقر البعير إذا صَوَّت ورَجَّع، وقد روي بالزاي بدل الدال، وكلاهما صواب، ويدل على صحة الثانية رواية من روى كما تقر القارورة؛ لأن القرقرة قد تكون في الزجاجة عند وضع الأشياء فيها كما تقرقر الدجاجة أيضًا كما تكون (القراقر) (^٤) أيضًا.\n_________\n(^١) من: (ص ١).\n(^٢) ورد بهامش الأصل: الجادة: يقتلون ولا يستتابون\n(^٣) علم عليها في الأصل: كذا\n(^٤) في الأصل: القرار.","vol":"33","page":585},{"text":"وسلف في باب بدء الخلق\"فيقرها في أذن وليه كما تقر القارورة\" (^١)، والمعنى فيه: أن الشياطين تقر الكلمة في أذن الكاهن كما يقر الشيء في القارورة، وهذا على الاتساع كقوله تعالى: ﴿بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ﴾ [سبأ: ٣٣]؛ لأن القارورة لا تقر وإنما يقر فيها، كما لا يكون المكر مع الليل والنهار، وإنما يكون فيهما، قال صاحب \"الأفعال\": يقال قررت الماء في السقاء صببته فيه وأقررته، وقَرَرْتُ الخبرَ في أذنه أَقُره قَرًّا: أودعته فيها (^٢)، وعن أبي زيد: أقِره بكسر القاف، وقال الأصمعي: يقال: قر ذلك في أذنه يقرقر إذا صار في أذنه، فالمعنى: أنه يقر الكلمة في أذن الكاهن من غير صوت، وفي حديث القرقرة أيضًا أنه يضعها بصوت.\nفدل اختلاف لفظ الحديثين أنه مرة يضعها في أذن الكاهن بصوت، ومرة بغير صوت.\nفصل:\nوقوله: (\"سيماهم التحليق أو التسبيد\") شك المحدث في أي اللفظين قال - ﵇ -، ومعناه متقارب.\nقال صاحب \"العين\": سبَّد رأسه: استأصل شعره، والتسبيد: أن ينبت الشعر بعد أيام (^٣).\nوعند الهروي: هو الحلق، ويقال: هو ترك الدهن وغسل اليد (^٤)، والتسميد بالميم مثله.\n_________\n(^١) سلف برقم (٣٢٨٨) كتاب: بدء الخلق. باب: صفة إبليس.\n(^٢) \"الأفعال\" ص ٥٣، ٥٤.\n(^٣) \"العين\" ٧/ ٢٣٢.\n(^٤) انظر: \"النهاية في غريب الحديث\" ٢/ ٣٣٣.","vol":"33","page":586},{"text":"<span data-type='title' id=toc-4380>٥٨ - باب قَوْلِ اللهِ -﷿-: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ﴾ [الأنبياء: ٤٧]</span>\nوَأَنَّ أَعْمَالَ بَنِي آدَمَ وَقَوْلَهُمْ يُوزَنُ.\nوَقَالَ مُجَاهِدٌ: الْقُسْطَاسُ: العَدْلُ بِالرُّومِيَّةِ، وَيُقَالُ: القِسْطُ: مَصْدَرُ المُقْسِطِ، وَهْوَ العَادِلُ، وَأَمَّا القَاسِطُ فَهْوَ الجَائِرُ.\n\n٧٥٦٣ - حَدَّثَنِي أَحْمَدُ بْنُ إِشْكَابٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ عُمَارَةَ بْنِ القَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ - ﵁ - قَالَ: قَالَ النَّبِيُّ - ﷺ -: «كَلِمَتَانِ حَبِيبَتَانِ إِلَى الرَّحْمَنِ، خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيمِ» [انظر: ٦٩٤ - مسلم: ٢٦٩٤ - فتح ١٣/ ٥٣٧].\nثم ساق البخاري حديث أبي هريرة - ﵁ - السالف: \"كَلِمَتَانِ حَبِيبَتَانِ إِلَى الرَّحْمَنِ، خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي المِيزَانِ: سُبْحَانَ اللهِ وَبِحَمدِهِ، سُبْحَانَ اللهِ العَظِيمِ\".\nجمع البخاري في هذِه الترجمة بين فوائد:\nمنها: وصف الأعمال بالوزن.\nومنها: إدراج الكلام في الأعمال؛ لأنه وصف الكلمتين بالخفة على اللسان والثقل في الميزان فدل على أن الكلام عمل يوزن.\nومنها: أنه ختم كتابه بهذا التسبيح، وقد روينا في استحباب ختم المجلس بالتسبيح وأنه كفارة لما لعله أن يتفق فيه مما لا ينبغي من حديث سعيد المقبري، عن عبد الله بن عمرو بن العاصي - ﵄ - أنه قال: كلمات لا يتكلم بهن أحد في مجلسه عند قيامه منه ثلاث مرات إلا كُفِّرَ بِهِنَّ عنه، ولا يقولهن في مجلس ذكر إلا ختم له","vol":"33","page":587},{"text":"بهن كما يختم بالخاتم على الصحيفة: سبحانك اللهم وبحمدك لا إله إلا أنت أستغفرك وأتوب إليك (^١).\nوعنه عن أبي هريرة - ﵁ - عن رسول الله - ﷺ - مثله أخرجه أبو داود في سننه (^٢)، وأخرجه الترمذي والنسائي من حديث سهيل بن أبي صالح، عن أبيه، عن أبي هريرة - ﵁ - (^٣).\nقال الترمذي: حسن صحيح غريب من هذا الوجه لا نعرفه إلا من هذا الوجه، وفي \"سنن أبي داود\" والنسائي أيضًا من حديث أبي برزة الأسلمي نضلة بن عبيد - ﵁ - قال: كان رسول الله - ﷺ - يقول بأخرة إذا أراد أن يقوم من المجلس (قال) (^٤): \"سبحانك اللهم وبحمدك، أشهد أن لا إلله إلا أنت، أستغفرك وأتوب إليك\".\nفقال رجل: يا رسول الله، إنك (لتقول) (^٥) قولًا ما كنتَ تقوله فيما مضي. قال: \"كفارة في المجلس\" (^٦). وهو نظير كونه بدأ كتابه بحديث: \"إنما الأعمال بالنيات\" فتأدب في فاتحته وخاتمته بآداب\n_________\n(^١) رواه أبو داود (٤٨٥٧) كتاب: الأدب، باب: كفارة المسجد، وابن حبان في \"صحيحه\" ٢/ ٣٥٣ (٥٩٣). وقال الألباني في \"ضعيف الترغيب\" (٩٢١): منكر موقوف، فيه سعيد بن أبي هلال، وكان اختلط كما قال يحيى وأحمد، وفيه زيادة (ثلاث مرات) وهي منكرة.\n(^٢) أبو داود (٤٨٥٨) كتاب: الأدب، باب: كفارة المجلس.\n(^٣) الترمذي (٣٤٣٣) كتاب: الدعوات، باب: ما يقول إذا قام من مجلسه، والنسائي في \"عمل اليوم والليلة\" (٤٠٠).\n(^٤) من (ص ١).\n(^٥) في (ص ١): لتقولن.\n(^٦) أبو داود (٤٨٥٩) كتاب: الأدب، باب: كفارة المجلس، والنسائي في \"عمل اليوم والليلة\" (٤٢٩). وصححه الألباني في \"صحيح الترغيب\" (١٥١٧).","vol":"33","page":588},{"text":"السنة، فابتدأ بإخلاص القصد والنية، لتخلص الأمنية، وختم بمراقبة الخواطر ومناقشة النفس على الماضي والاعتماد في تفكر ما لعله يحتاج إلى تفكر مما جعله الشارع مكفرًا لهفوة تحصل ونزعة تدخل، فالختام مسك.\nوقول مجاهد: رواه ورقاء عن ابن جريج عنه (^١)، وذكر الزجاج (^٢) في \"معانيه\" أن القسط والعدل بمعنًى، ﴿وَنَضَعُ الْمَوَازِينَ﴾: ذوات القسط، وقسط مثل عدل مصدر يوصف به يقال: ميزان قسط، وميزانان قسط، وموازين قسط، وأجمع أهل السنة على (أن) (^٣) الإيمان بالميزان، وأن أعمال العباد توزن يوم القيامة، وأن الميزان له لسان وكفتان، و(مثَّل) (^٤) الأعمال بما يوزن.\nوخالف ذلك المعتزلة وأنكروا الميزان وقالوا: إنه عبارة عن العدل، وهذا مخالف لنص الكتاب والسنة؛ فأخبر الرب تعالى أنه توضع الموازين، لتوزن أعمال العباد بها فيريهم أعمالهم ممثلة في الميزان\n_________\n(^١) كذا بالأصل: ورقاء عن ابن جريج عنه.\nوفي \"تفسير مجاهد\" ١/ ٣٦٢، و\"تفسير الفريابي كما في \"تغليق التعليق\" ٥/ ٣٨٢: عن ورقاء عن ابن أبي نجيح عن مجاهد به.\nورواه الفريابي في \"تفسيره\" كما في \"تغليق التعليق\" ٥/ ٣٨٢، و\"فتح الباري\" ١٣/ ٥٣٩ عن سفيان، عن رجل، عن مجاهد، وجاء مصرحًا باسم الرجل في \"مصنف ابن أبي شيبة\" ٦/ ١٢٢ (٢٩٩٦٢) فقال: حدثنا وكيع عن سفيان، عن جابر، عن مجاهد. وقد تابع شريك سفيان كما عند ابن أبي شيبة ٦/ ١٢٢ (٢٩٩٦٤). ورواه ابن جرير الطبري في \"تفسيره\" ٨/ ٧٩ من طريق حجاج، عن ابن جريج، عن مجاهد به\n(^٢) \"معاني القرآن\" ٣/ ٢٣٨.\n(^٣) كذا بالأصل، وهي زائدة، والمعنى يستقيم بدونها.\n(^٤) في (ص ١): نقل.","vol":"33","page":589},{"text":"لأعين العاملين؛ ليكونوا على أنفسهم شاهدين قطعًا لحجتهم، وإبلاغًا في إنصافهم عن أعمالهم الحسنة، وتبكيتًا لمن قال: إن الله لا يعلم كثيرًا مما يعملون، ونقضًا عليهم (لأعمالهم) (^١) المخالفة لما شرع (لهم) (^٢)، وبرهانًا على عدله على جميعهم، وأنه لا يظلم مثقال (ذرة) (^٣) من خردل حتى يعترف كل بما قد نسيه من علمه، ويميز ما عساه قد احتقره من فعله، ويقال له عند اعترافه: ﴿كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا﴾ [الإسراء: ١٤].\nفصل:\nوقول البخاري: (ويقال: القسط (مصدر) (^٤) المقسط)، إنما أراد المصدر المحذوف الزوائد، كالقدر مصدر قدرت إذا حذفت زوائده، قال الشاعر:\n..................... … وإن يهلك فذلك كان قدري (^٥).\nيعني تقديري، محذوف الزوائد ورده إلى الأصل، ومثله كثير، وإنما تحذف زوائد المصادر ليرد الكلام إلى أصله ويدل عليه. ومصدر المقسط الجاري على فعله: الإقساط.\nوقال الإسماعيلي: أقسط إذا عدل وقسط إذا جار، وهما يرجعان إلى معنى متقارب؛ لأنه يقال: عدل عن كذا إذا مال عنه، وكذلك قسط إذا عدل عن الحق، وأقسط كأنه لزم القسط وهو العدل.\n_________\n(^١) من: (ص ١).\n(^٢) من: (ص ١).\n(^٣) في (ص ١): حبة.\n(^٤) في (ص ١): مقتدر.\n(^٥) عجز بيت صدره: فإن يبرأ فلم أَنْفِثْ عليه. انظر: \"المفضليات\" ص ٧١.","vol":"33","page":590},{"text":"فصل:\nوحديث أبي هريرة - ﵁ - سلف في الأدعية وهو دال على أن تسبيح الله وتقديسه من أفضل النوافل وأعظم الذخائر عنده تعالى، ألا ترى قوله: \"حبيبتانِ إلى الرَّحمن\" ووجهه أن التسبيح لما كان معناه: التنزيه والإبعاد عما ينسب إليه مما لا ينبغي من صاحبة وولد وشريك كان حبيبًا إليه.\nوثبت في \"صحيح مسلم\"، \"ومسند أحمد\"، و\"الأدب\" للبخاري، والنسائي في \"اليوم والليلة\" والترمذي وقال: حسن صحيح عن أبي ذر رضا الله عنه قلت: يا رسول الله، أي الكلام أحب إلى الله تعالى؟ قال: \"ما اصطفاه الله لملائكته، سبحان الله وبحمده. ثلاثًا نقولها\".\nولفظ النسائي في \"اليوم والليلة\": \"سبحان الله وبحمده\" (^١).\nوروينا في \"مسند أحمد\" عن ابن مهدي، حدثنا إسرائيل، عن أبي سنان، عن أبي صالح الحنفي، عن أبي سعيد الخدري وأبي هريرة - ﵄ - أن رسول الله - ﷺ - قال: \"إن الله اصطفى من الكلام أربعًا: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، فمن قال: سبحان الله كتب الله له عشرين حسنة أو حط عنه عشرين سيئة، ومن قال: الله أكبر فمثل ذلك، ومن قال: لا إله إلا الله فمثل ذلك، ومن قال: الحمد لله رب العالمين من قبل نفسه كتب الله له ثلاثين حسنة أو حط عنه ثلاثين سيئة\" (^٢).\nورواه النسائي في \"اليوم والليلة\" عن عمرو بن عليّ، عن ابن\n_________\n(^١) مسلم (٢٧٣١) كتاب: الذكر والدعاء، باب: فضل سبحان الله وبحمده، والترمذي (٣٥٩٣)، وأحمد ٥/ ١٤٨، والبخاري في \"الأدب المفرد\" (٦٣٨)، النسائي في \"عمل اليوم والليلة\" (٨٣٠).\n(^٢) أحمد ٢/ ٣٠٢ وقال الهيثمي في \"المجمع\"، ١٠/ ٧٨: رجاله رجال الصحيح.","vol":"33","page":591},{"text":"مهدي (^١). وقد أسلفنا فيما مضى عن وهب بن منبه أنه قال: ما من عبد يقول: سبحان الله وبحمده إلا قال له الرب -ﷻ-: صدق عبدي سبحاني وبحمدي، فإن سأل أعطي ما سأل، وإن سكت غفر له ما لا يحصى.\nقلت: وهي إحدى الباقيات الصالحات: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، على قول ابن عباس - ﵄ - وجماعة (^٢)، فإن زاد: عدد خلقه، وزنة عرشه ورضا نفسه ومداد كلماته كان عظيمًا كما شهد له به - ﵇ -، وقد أسلفنا هناك أيضًا أنه روي عن صفية قالت: مر بي رسول الله - ﷺ - وأنا أسبح بأربعة آلاف نواة، فقال: \"لقد قلتُ كلمة هي أفضل من تسبيحك\".\nقلتُ: وما قلتَ؟ قال: \"قلتُ: سبحان الله عدد ما خلق\" (^٣).\nوروينا في \"صحيح مسلم\" من حديث جويرية أم المؤمنين - ﵂ - أن النبي - ﷺ - خرج من عندها بكرة حين صلى الصبح وهي في مسجدها ثم رجع بعد أن أضحى وهي جالسة، فقال: \"ما زلتِ على الحال التي فارقتكِ\" قالت: نعم. فقال - ﵇ -: \"لقد قلتُ بعدك أربع كلمات ثلاث مرات لو وُزِنتْ بما قُلْتِ منذ اليوم لوزنتهن: سبحان الله وبحمده عدد خلقه، ورضا نفسه، وزنة عرشه، ومداد كلماته\" (^٤).\n_________\n(^١) \"عمل اليوم والليلة\" (٨٤٦). رواه الطبري في \"تفسيره\" ٨/ ٢٣٠ (٢٣٠٩١).\n(^٢) انظر: \"تفسير الطبري\" ٨/ ٢٣٠ - ٢٣١.\n(^٣) رواه الترمذي (٣٥٥٤)، والحاكم ١/ ٥٤٧ وصحح إسناده، وقال الترمذي: هذا حديث غريب، لانعرفه من حديث صفية إلا من هذا الوجه من حديث هاشم بن سعيد الكوفي، وليس إسناده بمعروف.\n(^٤) مسلم (٢٧٢٦) كتاب: الذكر والدعاء، باب: التسبيح أول النهار وعند النوم.","vol":"33","page":592},{"text":"وأخرجه ابن حبان في \"صحيحه\" من حديث ابن عباس - ﵄ - أنه - ﵇ - خرج إلى صلاة الصبح، وجويرية جالسة في المسجد فذكره، ولم يقل ثلاث مرات، وزاد: \"العظيم\". ثم قال: جويرية هي بنت الحارث بن عبد المطلب، عم رسول الله - ﷺ - (^١). قلت: وفي أبي داود أنه كان اسمها برة فَحَوَّل رسول الله - ﷺ - اسمها (^٢).\nوهذا منه دال على أن جويرية هي بنت الحارث أم المؤمنين كما سلف، فإنها التي كان اسمها برة، وحُوِّل إلى جويرية، ولم يذكر ابن الأثير الأولى وذكر ثلاثة غيرها: أم المؤمنين، و(بنت) (^٣) المجلل زوج الحاطب بن الحارث، وبنت أبي جهل التي خطبها عليّ - ﵃ - (^٤).\nأنبأني غير واحد عن الدمياطي الحافظ في آخر كتابه \"الباقيات الصالحات\" ذكر عن نصر بن على قال: حدثني أبي قال: رأيت الخليل بن أحمد في النوم فقال لي: (أرأيت) (^٥) ما كنا فيه من النحو واللغة، فإن ربك لا يعبأ به شيئًا، ما رأيت أنفع من سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر (^٦).\n_________\n(^١) ابن حبان في \"صحيحه\" ٣/ ١١٣ - ١١٤ (٨٣٢).\n(^٢) أبو داود (١٥٠٣) كتاب: الوتر، باب: التسبيح بالحصى.\n(^٣) في الأصل: أم، والمثبت من \"الاستيعاب\" ٤/ ٣٦٧، \"أسد الغابة ٧/ ٥٨.\n(^٤) \"أسد الغابة\" ٧/ ٥٦ - ٥٨.\n(^٥) من: (ص ١).\n(^٦) رواه الخطيب في \"اقتضاء العلم العمل\" (١٥٤، ١٥٥)، وذكره ابن أبي الدنيا في \"المنامات\" (٧٣)، ومحمد بن عبد الغني المعروف بابن نقطة في \"تكملة الإكمال\" ٢/ ٥٠١.","vol":"33","page":593},{"text":"فصل:\nوقد صح أن الحمد تملأ الميزان، وأن سبحان الله، والحمد لله تملآن بين السماء والأرض، روينا في \"صحيح مسلم\" من أفراده من حديث أبي مالك الأشعري، واسمه كعب بن عاصم أو الحارث بن مالك قال: قال رسول الله - ﷺ -: \"الطهور شطر الإيمان، والحمد لله تملأ الميزان، وسبحان الله والحمد لله تملآن -أو تملأ- ما بين السماء والأرض، والصلاة نور، والصدقة برهان، والصبر ضياء، والقرآن حجة لك أو عليك، كل الناس يغدو فبائع نفسه فمعتقها أو موبقها\" (^١).\nوأخرجه الترمذي (^٢) وفي رواية له: \"التسبيح نصف الميزان، والحمد لله تملؤه، والتكبير يملأ ما بين السماء والأرض، والصوم نصف الصبر\" (^٣). وفي رواية أخرى: \"ولا إله إلا الله ليس لها دون الله حجاب حتى تخلص لله\" (^٤).\nفائدة:\nأبو مالك هذا أخرج له مسلم حديثين: هذا أحدهما، والثاني: \"أربع من أمر الجاهلية .. \" (^٥)، وسلف في البخاري حديث أبي مالك الأشعري أو أبي عامر على الشك (^٦).\n_________\n(^١) مسلم (٢٢٣) كتاب: الطهارة، باب: فضل الوضوء.\n(^٢) الترمذي (٣٥١٧).\n(^٣) الترمذي (٣٥١٩) وقال: هذا حديث حسن.\n(^٤) الترمذي (٣٥١٨) كتاب: الدعوات، وقال: هذا حديث غريب من هذا الوجه وليس إسناده بالقوي.\n(^٥) مسلم (٩٣٤) كتاب: الجنائز، باب: التشديد في النياحة.\n(^٦) سلف برقم (٥٥٩٠) كتاب: الأشربة باب: ما جاء فيمن يستحل الخمر ..","vol":"33","page":594},{"text":"فصل:\nقد شاركت هاتان الخصلتان كلمة التوحيد، وهي أعظم وأجل وأشرف، روينا في كتاب\"الدعوات\" للمستغفري من حديث أبي هريرة - ﵁ - مرفوعًا: \"لقنوا موتاكم: لاإله إلا (الله) (^١) فإنها خفيفة في اللسان ثقيلة في الميزان، ولو جعلت لا إله إلا الله في كفة، وجعلت السماوات والأرض وما فيهن في كفة، لرجحت بهن لا إلله إلا الله\" (^٢).\nوروينا حديث البطاقة في ذلك وهو جليل حفيل فلنختم الكتاب به.\nوقد أخبرنا غير واحد بقراءتي عليهم أبو نعيم أحمد بن الحافظ تقي الدين عبيد الأشعري والصدر الميدومي والنجم القطبي والشهاب بن كشتغدي. قالوا: أنا ابن علاق خلا ابن كشتغدي والمعين الدمشقي، وزاد النجم أيضًا قالوا: أنا أبو القاسم البوصيري، أنا أبو صادق المديني بقراءة السلفي الحافظ، أنا ابن حمصة الصواف، أنا حمزة الكناني: أنا عمران بن موسى الطبيب: ثنا يحيي بن عبد الله بن بكير، حدثني الليث بن سعد، عن عامر بن يحيى المَعَافِرِيِّ، عن (أبي عبد الرحمن) (^٣) الحُبُلي أنه قال: سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرِو يَقُولُ: قال رسولُ الله - ﷺ -: \"يُصَاحُ بِرَجُلِ مِنْ أُمَّتِي يَوْمَ القِيَامَةِ عَلَى رُءُوسِ الخَلَائِقِ فَيُنْشَرُ لَهُ تِسْعَةٌ وتْسعُونَ سَجِلًّا كُلُّ سِجِلٍّ مَدَّ البَصَرِ ثُمَّ يَقُولُ اللهُ تعالى: أَتُنْكِرُ مِنْ هذا شَيْئًا؟ فَيَقُولُ: لَا يَا رَبِّ. فَيَقُولُ الربُّ ﵎: ألكَ عُذر أو (حَسَنَة) (^٤)؟ فَيُهَابُ الرَّجُلُ فَيَقُولُ لَا يا ربِّ.\n_________\n(^١) في الأصل: هو.\n(^٢) رواه مسلم (٩١٧) كتاب: الجنائز، باب: تلقين الموتي لا إله إلا الله. مختصرًا.\n(^٣) في (ص ١): أبي عبد الله. وهو خطأ. انظر: \"تهذيب الكمال\" ١٦/ ٣١٦ (٣٦٦٣).\n(^٤) في (ص ١): وحشة.","vol":"33","page":595},{"text":"فَيَقُولُ الله -﷿-: بَلَى إِنَّ لَكَ عِنْدَنَا حَسَنَاتٍ، وَإِنَّهُ لَا ظُلْمَ عَلَيْكَ. فَتُخْرَجُ لَهُ بِطَاقَة فِيهَا أَشْهَدُ أَنْ لَا إلله إِلا اللهُ وَأَنَّ مُحَمَّدًا (رسولُ الله) (^١). فَيَقُولُ: يَا رَبِّ مَا هذِه البِطَاقَةُ مَعَ هذِه السِّجِلَاتِ؟ فَيَقُولُ: إِنَّكَ لَا تُظْلَمُ. قال: فَتُوضَعُ السِّجِلَّاتُ فِي كِفَّةٍ وَالْبِطَاقَةُ فِي كِفَّةٍ فَطَاشَتْ السِّجِلَّاتُ وَثَقُلَتْ البِطَاقَةُ\".\nوهو حديث صحيح على شرط مسلم، أخرجه النسائي في \"سننه\"، والترمذي في \"جامعه\" وقال: حسن غريب (^٢).\nقال حمزة: ولا أعلمه روى هذا الحديث غير الليث بن سعد وهو من أحسن الحديث، قال أبو الحسن علي بن حمصة: أنا حضرت رجلًا في المجلس، وقد زعق عند هذا الحديث وماتَ، وشهدتُ جنازته وصليت عليه.\nورويناه بالإسناد إلى دراج، عن أبي الهيثم، عن أبي سعيد الخدري، عن رسول الله - ﷺ - أنه قال: \"قال موسى - ﵇ -: يا رب علمني شيئًا أذكرك به وأدعوك به. قال: قل يا موسى: لا إله إلا الله. قال: يا رب كل عبادك يقول هدذا. قال: قل: لا إله إلا الله. قال: إنما أريد شيئًا تخصني به، قال: يا موسى (لو) (^٣) إن أهل السماوات السبع والأرضين السبع في كفة، ولا إله إلا الله في كفة؛ مالت بهم لا إله إلا الله\".\n_________\n(^١) في (ص ١): عبده ورسوله.\n(^٢) الترمذي (٢٦٣٩) كتاب: الإيمان، باب: ما جاء فيمن يموت وهو يشهد أن لا إله إلا الله، ورواه ابن ماجه (٤٣٠٠) كتاب: الزهد. ولم أقف عليه عند النسائي، ولم يشر إليه المزي في \"تحفة الأشراف\" (٨٨٥٥)\n(^٣) من: (ص ١).","vol":"33","page":596},{"text":"أخرجه أبو حاتم ابن حبان في \"صحيحه\" (^١).\nهذا آخر كلامنا من هذا الشرح المبارك بحمد الله ومَنِّه، اللهم إنا ننزهك من النقائص، ونبرأ إليك من كل ما نسب إليك مما لا يليق بك، ونستغفرك من كل ما لا نعلم، ونتوب إليك مما نعلم، ونصلي على هذا النبي المعظم، وصفوة العالم الأعلم، فبحرمته عندك جازنا على (إنشاء) (^٢) هذا شفاعته والرضي منك ومنه علينا، ولك الحمد على تسهيل طريق هذا المصنَّف المبارك وتهذيبه وتنقيحه على هذا الأسلوب.\nالحمد لله الذي هدانا لهذا، وما كنا لنهتدي لولا أن هدانا الله، ونسألك أن تنفع به، وأن تعم بركته والدي وولدي، وكلَّ من لاذ بي، وكلَّ واقف عليه، إنك أهل التقوى وأهل المغفرة.\nواعلم أيها الناظر في هذا الكتاب أنه نخبة عمر المتقدمين والمتأخرين إلى يومنا هذا، فإني نظرت عليه جُلَّ كتب هذا الفن من كل نوع، ولنذكر من كل نوع جملة منها، فنقول:\n_________\n(^١) ابن حبان ١٤/ ١٠٢ (٦٢١٨)، ورواه الحاكم في \"مستدركه\" ١/ ٥٢٨ وصححه، وكذا صححه ابن حجر في \"الفتح\" ١١/ ٢٠٨، وفيه: دراج عن أبي الهيثم، قال عباس الدوري: سألت يحيى بن معين، عن حديث دراج، عن أبي الهيثم، عن أبي سعيد، فقال: ما كان هكذا بهذا الإسناد فليس به بأس، دراج ثقة، وأبو الهيثم ثقة. اهـ. وقال أبو عبيد الآجري، عن أبي داود: أحاديثه مستقيمة إلا ما كان عن أبي الهيثم، عن أبي سعيد. اهـ. ضعف دراجًا وأنكر حديثه: أحمد بن حنبل، والنسائي، وأبو حاتم، والدارقطني، وفضلك الرازي. انظر: \"تهذيب الكمال\" ٨/ ٤٧٧ - ٤٨٠.\n(^٢) في (ص ١): (كتابنا).","vol":"33","page":597},{"text":"أصله ما في الكتب الستة: البخاري، ومسلم، والأربعة: أبو داود، والترمذي، وابن ماجه، والنسائي، و\"الموطأ\" لمالك من طرقه، و\"موطأ عبد الله بن وهب\"، و\"مسند الشافعي\"، و\"الأم\"، والبويطي، و\"السنن\" من طريق الطحاوي، عن المزني، (عنه) (^١)، و\"مسند الإمام أحمد\"، و\"مسند أبي داود الطيالسي\"، وعبد بن حميد، وابن أبي شيبة، والحميدي، والبزار، وإسحاق بن راهويه، وأبي يعلى، والحارث بن أبي أسامة، وأحمد بن منيع شيخ البخاري، و\"المنتقى\" لابن الجارود، و\"صحيح أبي بكر الإسماعيلي\"، و\"تاريخ البخاري الأكبر\" و\"الأوسط\" و\"الأصغر\"، و\"تاريخ ابن أبي خيثمة\"، و\"الجرح والتعديل\" لابن أبي حاتم، و\"الكامل\" لابن عدي، و\"الضعفاء\" للبخاري، والنسائي، والعقيلي، وابن شاهين، وابن حبان وأبي العرب (^٢)، وابن الجوزي، و\"تاريخ نيسابور\" للحاكم، و\"بغداد\" للخطيب، و\"ذيله\" و\"ذيل ذيله\"، و\"تاريخ دمشق\" لابن عساكر، و\"مستدرك الحاكم على الصحيحين\"، و\"صحيح ابن خزيمة\"، و\"صحيح ابن حبان\"، و\"صحيح أبي عوانة\"، والمعاجم الثلاثة للطبراني: \"الكبير\" و\"الأوسط \" و\"الأصغر\"، و\"سنن البيهقي\" و\"المعرفة\" له، و\"الشعب\" أيضًا، و\"سنن اللالكائي\" (^٣)، و\"سنن أبي\n_________\n(^١) في الأصل: وعنه، والمثبت هو الصواب.\n(^٢) هو محمد بن أحمد بن تميم بن تمام، المغربي، الأفريقي، سمع من خلقٍ كثير أصحاب سحنون وغيره، قال القاضي عياض: كان حافظًا للمذهب، مفتيًا، غلب عليه علم الحديث والرجال. مات سنة ثلاث وثلاثين وثلاثمائة، وصلى عليه ابنه. انظر ترجمته في: \"سير أعلام النبلاء\" ١٥/ ٣٩٤ - ٣٩٥ (٢١٧)، \"الوافي بالوفيات\" للصفدي ٢/ ٣٩.\n(^٣) من: (ص ١).","vol":"33","page":598},{"text":"على ابن السكن\"، وأحكام عبد الحق الثلاثة: \"الكبرى\" و\"الوسطى\" و\"الصغرى\"، وكلام ابن القطان على الكبرى، و\"أحكام الضياء المقدسي\"، وابن بزيزة، و\"أحكام المحب الطبري\"، وابن الطلاع، وغير ذلك، و\"ثقات ابن شاهين\"، وابن حبان، و\"المختلف فيه\" لابن شاهين، وآخرهم \"الكمال\" لعبد الغني، و\"تهذيب الكمال\" للحافظ المزي -وقد هذبته بزيادات واستدراكات- ومختصره للذهبي و\"ميزانه\"، و\"المغني في الضعفاء\" له، و\"الذب عن الثقات\"، \"ومن تُكُلِّم فيه وهو موثق\".\nومن كتب الكني للنسائي، والدولابي، وأبي أحمد الحاكم، و\"رجال الصحيحين\" للكلاباذي، وابن طاهر وغيرهما، و\"المدخل للصحيحين\" للحاكم، و\"الأسماء المفردة\" للحافظ أبي بكر البرديجي، و\"رجال الكتب الستة\" لابن نقطة، و\"كشف النقاب عن الأسماء والألقاب\" لابن الجوزي، و\"الأنساب\" لابن طاهر، و\"إيضاح الشك\" للحافظ عبد الغني المقبري، و\"غنية الملتمس في إيضاح الملتبس\" للحافظ أبي بكر البغدادي، و\"موضح أوهام الجمع والتفريق\" له، و\"تلخيص المتشابه في الرسم وحماية ما أشكل منه عن نوادر التصحيف والوهم\" أيضًا، و\"أسماء من روى عن مالك\" له، وكتاب \"الفصل للوصل المدرج في النقل\" له. ومن كتب العلل ما أودعه أحمد وابن المديني وابن أبي حاتم، والدارقطني، وابن القطان في \"وهمه\"، وابن الجوزي في عللهم، قال ابن مهدي الحافظ: لأن أعرف علة حديث أحب إلى من أن أكتب عشرين حديثًا ليس عندي.\nومن كتب المراسيل ما أودعه أبو داود، وابن أبي حاتم، وابن بدر","vol":"33","page":599},{"text":"الموصلي، وغيرهم، ومن كتب الموضوعات ما أودعه ابن طاهر، والجورقاني، وابن الجوزي، والصغاني، وابن بدر الموصلي في موضوعاتهم، ومن كتب الصحابة كتاب أبي نعيم، وأبي موسى، وابن عبد البر، وابن قانع في \"معجمه\"، والعسكري، و\"أسد الغابة\" لابن الأثير، ولخصه الذهبي في \"معجمه\" وفيه إعواز.\nومن كتب الأطراف: \"أطراف خلف\"، وأبي مسعود، وابن عساكر، وابن طاهر، و\"أطراف المزي\" الجامعة.\nومن كتب الخلافيات الحديثية: \"خلافيات البيهقي\"، وابن الجوزي، و\"المحلى\" لابن حزم -ولنا معه مناقشات- ولابن عبد الحق، ولابن مفوز أيضًا.\nومن كتب الأمالي: \"أمالي ابن السمعاني\"، و\"أمالي ابن منده\"، و\"أمالي ابن عساكر\".\nومن كتب الناسخ والمنسوخ ما أودعه الشافعي في \"اختلاف الحديث\"، والأثرم، والحازمي، وابن شاهين، وابن الجوزي في تواليفهم.\nومن كتب المبهمات ما أودعه الخطيب، وابن بشكوال، وابن طاهر، وابن باطيش، وما أودعه النووي في \"مختصر الخطيب\"، وابن الجوزي في آخر \"تلقيحه\".\nومن كتب اللغات والغريب: \"غريب أبي عبيد\" وأبي عبيدة -وجمعه في أربعين سنة- والحربي صاحب الإمام أحمد، والزمخشري في \"الفائق\"، والهروي في \"غريبيه\"، وابن الأثير في \"نهايته\" و\"جامعه\"، وابن الجوزي، و\"المحكم\"، و\"المخصص\" لابن سيده، و\"الصحاح\"،","vol":"33","page":600},{"text":"و\"العباب\"، و\"التهذيب\"، و\"الواعي\"، و\"الجامع\"، وغير ذلك و\"المجمل\"، و\"الزاهر\"، و\"الجمهرة\" لابن دريد، وعياض في \"مشارقه\"، وتلاه ابن قرقول في \"مطالعه\"، والخطابي في \"تصحيفه\"، والصولي، والعسكري، والمطرزي.\nومن كتب شروحه: القزاز، والخطابي، والمهلب، وابن بطال، وابن التين، ومن المتأخرين: شيخنا قطب الدين عبد الكريم في ستة عشر سِفرًا، وبعده علاء الدين مغلطاي في تسعة عشر سفرًا صغار، وشرحنا هذا خلاصة الكل مع زيادات مهمات وتحقيقات، ومن شروح الحديث المازري، وعياض، والقرطبي، والنووي، و\"شرح سنن أبي داود\" للخطابي، والحواشي للزكي عبد العظيم، و\"شرح مسند الإمام الشافعي\" لابن الأثير، والرافعي.\nومن كتب أسماء الأماكن ما أودعه الوزير أبو عبيد البكري في \"معجم ما استعجم من أسماء البلدان\"، ثم الحازمي في \"مختلفه ومؤتلفه\".\nومن كتب الخلاف: \"تهذيب ابن جرير\"، وكتب ابن المنذر \"الأوسط\" و\"الإشراف\"وغير ذلك.\nومن كتب الطبقات: مسلم، وابن سعد، وكتب السير والمغازي لابن إسحاق، والواقدي، وغيرهما، وما يتعلق بها من ضبط كالسهيلي وغيره.\nوكتب المؤتلف: عبد الغني، والدارقطني، والخطيب، وابن ماكولا، وابن نقطة، وابن سليم وغيرهم.\nوكتب الأنساب: الرشاطي، والسمعاني، وابن الأثير.","vol":"33","page":601},{"text":"ومن كتب أخرى كـ\"معجم أبي يعلى الموصلي\"، و\"جامع المسانيد\" لابن الجوزي، و\"نفي النقل\" له و\"تحريم الوطء في الدبر\" له، و\"الأشربة\" لأحمد، و\"الحلية\" لأبي نعيم، و\"الأمثال\" للرامهرمزي، و\"علوم الحديث\" للحاكم ثم ابن الصلاح وما زدته عليها، وكتب ابن دحية \"العلم المشهور\"، و\"الآيات البينات\"، و\"شرح مرج البحرين\"، و\"التنوير\" وغيرها.\nوأما الأجزاء فلا تنحصر، وكذا كتب الفقه.\nوأسأل الله أن يجعل سعينا في ذلك مشكورًا، وأن يلقي حبرةً وسرورًا، ولا يجعله ممن وكله إلى نفسه وأهمله إلى رمسه.\nوكان الابتداء في هذا التأليف المبارك في أواخر ذي الحجة سنة ثلاث وستين وسبعمائة، ثم فتر العزم إلى سنة اثنتين وسبعين، فشرعتُ فيه، وكانت خاتمته قرب زوال يوم الأحد ثالث وعشرين المحرم من شهور سنة خمس وثمانين وسبعمائة سوى فترات حصلت في أثناء ذلك، فكتبت في غيره، وذلك ببهيت من ضواحي كوم الريش، ولله الحمد والمنة.\nوكتب مؤلفه عمر بن علي بن أحمد بن محمد الأنصاري الشافعي، حامدًا مصليًا ومسلمًا إلى يوم الدين، حسبنا الله ونعم الوكيل ولا حول ولا قوة إلا بالله العلي العظيم.\nفرغ من تعليقه في مدة آخرها عجز ذي القعدة الحرام من سنة إحدى وعشرين وثمانمائة بالشرفية، بحلبَ إبراهيم بن محمد بن خليل سبط بن العجمي الحلبي، عفا الله عنهم بِمَنِّه وكرمه، وكنتُ قديمًا كتبت النصف الأول من هذا المؤلَّف، وقرأته على شيخنا العلامة الحافظ سراج الدين","vol":"33","page":602},{"text":"أبي حفص عمر المؤلف بالقاهرة، ثم كتبت هذا النصف الثاني من نسختين سقيمتين إحداهما من الجهاد إلى باب صفة النبي - ﷺ -، ثم من المغازي إلى أثناء الفرائض من نسخة ثانية من باب صفة النبي - ﷺ - إلى المغازي، ومن أثناء الفرائض إلى آخر الكتاب، ولله الحمد، وصل الله على سيدنا محمد وعلى آله وصحبه وسلم، وحسبنا الله ونعم الوكيل، ولا حول ولا قوة إلا بالله العلي العظيم.","vol":"33","page":603},{"text":"تَمَّ بحمد اللهِ وتَوْفيقه تحقيق وتعليق وصف وإخراج هذا السِّفر الكبير\n\nفي «دار الفلاح» بشارع أَحْمس، حي الجامعة، بالفيوم، مصر،\nوذلك يوم الخميس الموافق للثالث عشر من ذي القعدة من عام ألف وأربعمائة وثمانٍ وعشرين من الهجرة الموافق للثاني والعشرين من شهر نوفمبر من عام ٢٠٠٧ م\n\nنسألُ اللهَ أن ينفعَ به العلماء وطلبة العلم وجميع المسلمين وأن يجعله في موازين حسناتنا يوم لا ينفع مالٌ ولا بنون\n\nوكتب الفقير إلى عفو ربه\nأبو الحُسين خالد بن محمود الرباط البِكْساوي الفيومي","vol":"33","page":614}]}